巴利圣典 Pali Tipitaka
Author: 佛陀
Date: 0101-01-01 00:00:00+00:00
Keywords: 南传上座部佛教
Publisher: 智宁居士

Table of Contents

[正法] DN 长部

- DN 1 Brahmajālasutta 梵网经
- DN 2 Sāmaññaphalasutta 沙门果经
- DN 3 Ambaṭṭhasutta 阿摩昼经
- DN 4 Soṇadaṇḍasutta 种德经
- DN 5 Kūṭadantasutta 究罗檀头经
- DN 6 Mahālisutta 摩诃梨经
- DN 7 Jāliyasutta 阇利经
- DN 8 Mahāsīhanādasutta 大狮子吼经
- DN 9 Poṭṭhapādasutta 布吒婆楼经
- DN 10 Subhasutta 须婆经
- DN 11 Kevaṭṭasutta 坚固经
- DN 12 Lohiccasutta 罗希伽经
- DN 13 Tevijjasutta 三明经
- DN 14 Mahāpadānasutta 七佛譬喻经
- DN 15 Mahānidānasutta 大缘经
- DN 16 Mahāparinibbānasutta 大般涅槃经
- DN 17 Mahāsudassanasutta 大善见王经
- DN 18 Janavasabhasutta 阇尼沙经
- DN 19 Mahāgovindasutta 大典尊经
- DN 20 Mahāsamayasutta 大会经
- DN 21 Sakkapañhasutta 帝释所问经
- DN 22 Mahāsatipaṭṭhānasutta 大念住经
- DN 24 Pāthikasutta 波梨经
- DN 25 Udumbarikasutta 优昙婆罗狮子吼经
- DN 26 Cakkavattisutta 转轮圣王狮子吼经
- DN 27 Aggaññasutta 起世因本经
- DN 28 Sampasādanīyasutta 自欢喜经
- DN 29 Pāsādikasutta 清净经
- DN 30 Lakkhaṇasutta 三十二相经
- DN 31 Siṅgālasutta 教授尸迦罗越经
- DN 32 Āṭānāṭiyasutta 阿吒曩胝经
- DN 33 Saṅgītisutta 合诵经
- DN 34 Dasuttarasutta 十上经

[正法] MN 中部

MN 1 Mūlapariyāyasutta 根本法门经
MN 2 Sabbāsavasutta 一切漏经
MN 3 Dhammadāyādasutta 法嗣经
MN 4 Bhayabheravasutta 阿兰若怖骇经
MN 5 Anaṅgaṇasutta 无秽经
MN 6 Ākaṅkheyyasutta 愿经
MN 8 Sallekhasutta 削减经
MN 9 Sammādiṭṭhisutta 正见经
MN 10 Mahāsatipaṭṭhānasutta 大念住经
MN 11 Cūḷasīhanādasutta 狮吼小经
MN 12 Mahāsīhanādasutta 狮子吼大经
MN 13 Mahādukkhakkhandhasutta 苦蕴大经
MN 14 Cūḷadukkhakkhandhasutta 苦蕴小经
MN 15 Anumānasutta 思量经
MN 16 Cetokhilasutta 心荒芜经
MN 17 Vanapatthasutta 林薮经
MN 18 Madhupiṇḍikasutta 蜜丸经
MN 19 Dvedhāvitakkasutta 双想经
MN 20 Vitakkasaṇṭhānasutta 想念止息经
MN 21 Kakacūpamasutta 锯喻经
MN 22 Alagaddūpamasutta 蛇喻经
MN 23 Vammikasutta 蚁垤经
MN 24 Rathavinītasutta 传车经
MN 25 Nivāpasutta 撒饵经
MN 26 Pāsarāsisutta 圣求经
MN 27 Cūḷahatthipadopamasutta 象迹喻小经
MN 28 Mahāhatthipadopamasutta 象迹喻大经
MN 29 Mahāsāropamasutta 心材喻大经
MN 30 Cūḷasāropamasutta 心材喻小经
MN 31 Cūḷagosiṅgasutta 牛角林小经
MN 32 Mahāgosiṅgasutta 牛角林大经
MN 33 Mahāgopālakasutta 牧牛者大经
MN 34 Cūḷagopālakasutta 牧牛者小经
MN 35 Cūḷasaccakasutta 萨遮迦小经
MN 36 Mahāsaccakasutta 萨遮迦大经
MN 37 Cūḷataṇhāsaṅkhayasutta 爱尽小经
MN 38 Mahātaṇhāsaṅkhayasutta 爱尽大经
MN 39 Mahāassapurasutta 马邑大经
MN 40 Cūḷaassapurasutta 马邑小经
MN 42 Verañjakasutta 鞞兰若村婆罗门经
MN 43 Mahāvedallasutta 有明大经
MN 44 Cūḷavedallasutta 有明小经
MN 45 Cūḷadhammasamādānasutta 受持法小经
MN 46 Mahādhammasamādānasutta 受持法大经
MN 47 Vīmaṃsakasutta 思察经
MN 48 Kosambiyasutta 憍赏弥经
MN 49 Brahmanimantanikasutta 梵天请经
MN 50 Māratajjanīyasutta 魔诃责经
MN 51 Kandarakasutta 干达罗迦经
MN 52 Aṭṭhakanāgarasutta 八城经
MN 53 Sekhasutta 有学经
MN 54 Potaliyasutta 哺多利经
MN 55 Jīvakasutta 耆婆迦经
MN 56 Upālisutta 优波离经
MN 57 Kukkuravatikasutta 狗行者经
MN 58 Abhayarājakumārasutta 无畏王子经
MN 59 Bahuvedanīyasutta 多受经
MN 60 Apaṇṇakasutta 无戏论经

MN 61 Ambalaṭṭhikarāhulovādasutta 芒果石园教诫罗睺罗经

MN 62 Mahārāhulovādasutta 教诫罗睺罗大经
MN 63 Cūḷamālukyasutta 摩罗迦小经
MN 64 Mahāmālukyasutta 摩罗迦大经
MN 65 Bhaddālisutta 跋陀利经
MN 66 Laṭukikopamasutta 鹌鹑譬喻经
MN 67 Cātumasutta 车头聚落经
MN 68 Naḷakapānasutta 芦草贫女村经
MN 69 Goliyānisutta 戈利耶尼经
MN 70 Kīṭāgirisutta 枳吒山邑经
MN 71 Tevijjavacchasutta 婆蹉三明经
MN 72 Aggivacchasutta 婆蹉火喻经
MN 73 Mahāvacchasutta 婆蹉大经
MN 74 Dīghanakhasutta 长爪经
MN 75 Māgaṇḍiyasutta 摩犍提经
MN 76 Sandakasutta 删陀迦经
MN 77 Mahāsakuludāyisutta 善生优陀夷大经
MN 78 Samaṇamuṇḍikasutta 沙门文祁子经
MN 79 Cūḷasakuludāyisutta 善生优陀夷小经
MN 80 Vekhanasasutta 鞞摩那修经
MN 82 Raṭṭhapālasutta 赖吒恕罗经
MN 83 Maghadevasutta 大天捺林经
MN 85 Bodhirājakumārasutta 菩提王子经
MN 86 Aṅgulimālasutta 鸯掘摩经
MN 87 Piyajātikasutta 爱生经
MN 88 Bāhitikasutta 巴希提卡经
MN 89 Dhammacetiyasutta 法证经
MN 90 Kaṇṇakatthalasutta 普棘刺林经
MN 91 Brahmāyusutta 梵摩经
MN 92 Selasutta 施罗经
MN 93 Assalāyanasutta 阿摄恕经
MN 94 Ghoṭamukhasutta 瞿哆牟伽经
MN 95 Caṅkīsutta 商伽经
MN 96 Esukārīsutta 郁瘦歌逻经
MN 97 Dhanañjānisutta 陀然经
MN 98 Vāseṭṭhasutta 婆私吒经
MN 99 Subhasutta 须婆经
MN 100 Saṅgāravasutta 伤歌逻经
MN 101 Devadahasutta 天臂经
MN 102 Pañcattayasutta 五三经
MN 103 Kintisutta 如何经
MN 104 Sāmagāmasutta 舍弥村经
MN 105 Sunakkhattasutta 善星经
MN 106 Āneñjasappāyasutta 不动利益经
MN 107 Gaṇakamoggallānasutta 算数家目犍连经
MN 108 Gopakamoggallānasutta 瞿默目犍连经
MN 109 Mahāpuṇṇamasutta 满月大经
MN 110 Cūḷapuṇṇamasutta 满月小经
MN 111 Anupadasutta 不断经
MN 112 Chabbisodhanasutta 六净经
MN 113 Sappurisasutta 善士经
MN 114 Sevitabbāsevitabbasutta 应习不应习经
MN 115 Bahudhātukasutta 多界经
MN 116 Isigilisutta 仙吞经
MN 117 Mahācattārīsakasutta 大四十经
MN 118 Ānāpānassatisutta 入出息念经
MN 119 Kāyagatāsatisutta 身行念经
MN 120 Saṅkhārupapattisutta 行生经
MN 121 Cūḷasuññatasutta 空性小经
MN 122 Mahāsuññatasutta 空性大经
MN 123 Acchariyaabbhutasutta 稀有未曾有法经
MN 124 Bākulasutta 薄拘罗经
MN 125 Dantabhūmisutta 调御地经
MN 126 Bhūmijasutta 浮弥经
MN 127 Anuruddhasutta 阿那律经
MN 128 Upakkilesasutta 随烦恼经
MN 129 Bālapaṇḍitasutta 贤愚经
MN 130 Devadūtasutta 天使经
MN 131 Bhaddekarattasutta 一夜贤者经

MN 132 Ānandabhaddekarattasutta 阿难一夜贤者经

MN 133 Mahākaccānabhaddekarattasutta 大迦旃延一夜贤者经

MN 134 Lomasakaṅgiyabhaddekarattasutta 卢夷强耆一夜贤者经

MN 135 Cūḷakammavibhaṅgasutta 小业分别经
MN 136 Mahākammavibhaṅgasutta 大业分别经
MN 137 Saḷāyatanavibhaṅgasutta 六处分别经
MN 138 Uddesavibhaṅgasutta 总说分别经
MN 139 Araṇavibhaṅgasutta 无诤分别经
MN 140 Dhātuvibhaṅgasutta 界分别经
MN 141 Saccavibhaṅgasutta 谛分别经
MN 142 Dakkhiṇāvibhaṅgasutta 施分别经
MN 143 Anāthapiṇḍikovādasutta 教给孤独经
MN 144 Channovādasutta 教阐陀经
MN 145 Puṇṇovādasutta 教富楼那经
MN 146 Nandakovādasutta 教难陀迦经
MN 147 Cūḷarāhulovādasutta 教罗睺罗小经
MN 148 Chachakkasutta 六六经
MN 149 Mahāsaḷāyatanikasutta 大六处经
MN 150 Nagaravindeyyasutta 频头城经
MN 151 Piṇḍapātapārisuddhisutta 乞食清净经
MN 152 Indriyabhāvanāsutta 根修习经

[正法] SN 相应部

SN 1.1 Oghataraṇasutta 暴流
SN 1.2 Nimokkhasutta 解脱
SN 1.3 Upanīyasutta 引导者
SN 1.4 Accentisutta 时乃过去
SN 1.5 Katichindasutta 几何断
SN 1.6 Jāgarasutta 不眠
SN 1.7 Appaṭividitasutta 不了知
SN 1.8 Susammuṭṭhasutta 迷乱
SN 1.9 Mānakāmasutta 慢之欲
SN 1.10 Araññasutta 住森林
SN 1.11 Nandanasutta 欢喜园
SN 1.12 Nandatisutta 欢喜
SN 1.13 Natthiputtasamasutta 无有如子者
SN 1.14 Khattiyasutta 刹帝利
SN 1.15 Saṇamānasutta 大林鸣
SN 1.16 Niddātandīsutta 睡眠懒惰
SN 1.17 Dukkarasutta 难为
SN 1.18 Hirīsutta 惭
SN 1.19 Kuṭikāsutta 茅屋
SN 1.20 Samiddhisutta 三弥提
SN 1.21 Sattisutta 依剑
SN 1.22 Phusatisutta 触
SN 1.23 Jaṭāsutta 缠结
SN 1.24 Manonivāraṇasutta 制止心
SN 1.25 Arahantasutta 阿罗汉
SN 1.26 Pajjotasutta 光明
SN 1.27 Sarasutta 流
SN 1.28 Mahaddhanasutta 大富
SN 1.29 Catucakkasutta 四轮
SN 1.30 Eṇijaṅghasutta 靡鹿之缚
SN 1.31 Sabbhisutta 与善人为伴
SN 1.32 Maccharisutta 悭贪
SN 1.33 Sādhusutta 善哉
SN 1.34 Nasantisutta 非然
SN 1.35 Ujjhānasaññisutta 嫌责天
SN 1.36 Saddhāsutta 信
SN 1.37 Samayasutta 集会
SN 1.38 Sakalikasutta 岩石破片

SN 1.39 Paṭhamapajjunnadhītusutta 云天公主之一经

SN 1.40 Dutiyapajjunnadhītusuttaṃ 云天公主之二经

SN 1.41 Ādittasutta 正在燃烧
SN 1.42 Kiṃdadasutta 布施什么
SN 1.43 Annasutta 食物
SN 1.44 Ekamūlasutta 一根
SN 1.45 Anomasutta 无上士
SN 1.46 Accharāsutta 天女
SN 1.47 Vanaropasutta 植树者
SN 1.48 Jetavanasutta 祇园
SN 1.49 Maccharisutta 悭吝者
SN 1.50 Ghaṭīkārasutta 陶匠
SN 1.51 Jarāsutta 老
SN 1.52 Ajarasāsutta 不衰坏
SN 1.53 Mittasutta 朋友
SN 1.54 Vatthusutta 依托
SN 1.55 Paṭhamajanasutta 生因（一）
SN 1.56 Dutiyajanasutta 生因（二）
SN 1.57 Tatiyajanasutta 生因（三）
SN 1.58 Uppathasutta 非道
SN 1.59 Dutiyasutta 伴
SN 1.60 Kavisutta 诗
SN 1.61 Nāmasutta 名
SN 1.62 Cittasutta 心
SN 1.63 Taṇhāsutta 渴爱
SN 1.64 Saṃyojanasutta 结
SN 1.65 Bandhanasutta 缚
SN 1.66 Attahatasutta 窘迫
SN 1.67 Uḍḍitasutta 被束缚
SN 1.68 Pihitasutta 覆盖/禁闭
SN 1.69 Icchāsutta 欲望
SN 1.70 Lokasutta 世间
SN 1.71 Chetvāsutta 斩断
SN 1.72 Rathasutta 车
SN 1.73 Vittasutta 财富
SN 1.74 Vuṭṭhisutta 雨
SN 1.75 Bhītāsutta 怖畏
SN 1.76 Najīratisutta 不朽坏
SN 1.77 Issariyasutta 主权
SN 1.78 Kāmasutta 欲求
SN 1.79 Pātheyyasutta 行粮
SN 1.80 Pajjotasutta 光明
SN 1.81 Araṇasutta 无诤
SN 2.1 Paṭhamakassapasutta 迦叶（一）
SN 2.2 Dutiyakassapasutta 迦叶（二）
SN 2.3 Māghasutta 摩佉
SN 2.4 Māgadhasutta 摩揭陀
SN 2.5 Dāmalisutta 陀摩利
SN 2.6 Kāmadasutta 迦摩陀
SN 2.7 Pañcālacaṇḍasutta 般阇罗旃陀
SN 2.8 Tāyanasutta 多耶那
SN 2.9 Candimasutta 月天子
SN 2.10 Sūriyasutta 日天子
SN 2.11 Candimasasutta 月自在
SN 2.12 Veṇḍusutta 毗纽
SN 2.13 Dīghalaṭṭhisutta 提伽罗低
SN 2.14 Nandanasutta 难陀那天子
SN 2.15 Candanasutta 旃檀
SN 2.16 Vāsudattasutta 须达多
SN 2.17 Subrahmasutta 须梵
SN 2.18 Kakudhasutta 觉陀
SN 2.19 Uttarasutta 优多罗
SN 2.20 Anāthapiṇḍikasutta 给孤独
SN 2.21 Sivasutta 湿婆
SN 2.22 Khemasutta 差摩
SN 2.23 Serīsutta 世理
SN 2.24 Ghaṭīkārasutta 陶师
SN 2.25 Jantusutta 姜睹
SN 2.26 Rohitassasutta 赤马
SN 2.27 Nandasutta 难陀
SN 2.28 Nandivisālasutta 难提毗舍罗
SN 2.29 Susimasutta 须师摩
SN 2.30 Nānātitthiyasāvakasutta 种种之外道师
SN 3.1 Daharasutta 幼少
SN 3.2 Purisasutta 人
SN 3.3 Jarāmaraṇasutta 王（老与死）
SN 3.4 Piyasutta 可爱者
SN 3.5 Attarakkhitasutta 自我守护
SN 3.6 Appakasutta 少数
SN 3.7 Aḍḍakaraṇasutta 审判
SN 3.8 Mallikāsutta 末利
SN 3.9 Yaññasutta 祭祀
SN 3.10 Bandhanasutta 束缚
SN 3.11 Sattajaṭilasutta 结发修行者
SN 3.12 Pañcarājasutta 五王
SN 3.13 Doṇapākasutta 大食量
SN 3.14 Paṭhamasaṅgāmasutta 第一次战斗
SN 3.15 Dutiyasaṅgāmasutta 第二次战斗
SN 3.16 Mallikāsutta 末利夫人
SN 3.17 Appamādasutta 不放逸
SN 3.18 Kalyāṇamittasutta 善友
SN 3.19 Paṭhamaaputtakasutta 无子嗣（之一）
SN 3.20 Dutiyaaputtakasutta 无子二
SN 3.21 Puggalasutta 人
SN 3.22 Ayyikāsutta 祖母
SN 3.23 Lokasutta 世间
SN 3.24 Issattasutta 弓术
SN 3.25 Pabbatūpamasutta 山之比喻
SN 4.1 Tapokammasutta 苦业
SN 4.2 Hatthirājavaṇṇasutta 象
SN 4.3 Subhasutta 净
SN 4.4 Paṭhamamārapāsasutta 系蹄一
SN 4.5 Dutiyamārapāsasutta 系蹄二
SN 4.6 Sappasutta 蛇
SN 4.7 Supatisutta 睡眠
SN 4.8 Nandatisutta 欢喜
SN 4.9 Paṭhamaāyusutta 寿命一
SN 4.10 Dutiyaāyusutta 寿命二
SN 4.11 Pāsāṇasutta 岩
SN 4.12 Kinnusīhasutta 狮子
SN 4.13 Sakalikasutta 岩石破片
SN 4.14 Patirūpasutta 非相应
SN 4.15 Mānasasutta 意
SN 4.16 Pattasutta 钵
SN 4.17 Chaphassāyatanasutta 处
SN 4.18 Piṇḍasutta 团食
SN 4.19 Kassakasutta 农夫
SN 4.20 Rajjasutta 统治
SN 4.21 Sambahulasutta 多数
SN 4.22 Samiddhisutta 三弥提
SN 4.23 Godhikasutta 瞿低迦
SN 4.24 Sattavassānubandhasutta 七年
SN 4.25 Māradhītusutta 魔女
SN 5.1 Āḷavikāsutta 阿罗毗迦
SN 5.2 Somāsutta 苏摩
SN 5.3 Kisāgotamīsutta 乔达弥
SN 5.4 Vijayāsutta 毗阇耶
SN 5.5 Uppalavaṇṇāsutta 莲华色
SN 5.6 Cālāsutta 遮罗
SN 5.7 Upacālāsutta 优波遮罗
SN 5.8 Sīsupacālāsutta 尸须波遮罗
SN 5.9 Selāsutta 世罗
SN 5.10 Vajirāsutta 金刚
SN 6.1 Brahmāyācanasutta 劝请
SN 6.2 Gāravasutta 恭敬
SN 6.3 Brahmadevasutta 梵天
SN 6.4 Bakabrahmasutta 婆迦梵天
SN 6.5 Aññatarabrahmasutta 某梵天
SN 6.6 Brahmalokasutta 梵天世界
SN 6.7 Kokālikasutta 瞿迦利迦
SN 6.8 Katamodakatissasutta 低沙迦比丘
SN 6.9 Turūbrahmasutta 急度梵天
SN 6.10 Kokālikasutta 瞿迦利迦
SN 6.11 Sanaṅkumārasutta 常童子
SN 6.12 Devadattasutta 提婆达多
SN 6.13 Andhakavindasutta 阇陀迦频陀
SN 6.14 Aruṇavatīsutta 阿卢那越提
SN 6.15 Parinibbānasutta 般涅槃
SN 7.1 Dhanañjānīsutta 陀然阇尼
SN 7.2 Akkosasutta 谗谤
SN 7.3 Asurindakasutta 阿修罗王
SN 7.4 Bilaṅgikasutta 毗兰耆迦
SN 7.5 Ahiṃsakasutta 不害
SN 7.6 Jaṭāsutta 萦髻
SN 7.7 Suddhikasutta 净者婆罗门
SN 7.8 Aggikasutta 拜火
SN 7.9 Sundarikasutta 孙陀利迦
SN 7.10 Bahudhītarasutta 婆富提低
SN 7.11 Kasibhāradvājasutta 耕田
SN 7.12 Udayasutta 优陀耶
SN 7.13 Devahitasutta 提婆比多
SN 7.14 Mahāsālasutta 大富者
SN 7.15 Mānatthaddhasutta 骄傲
SN 7.16 Paccanīkasutta 违义
SN 7.17 Navakammikasutta 木匠
SN 7.18 Kaṭṭhahārasutta 采薪
SN 7.19 Mātuposakasutta 孝养
SN 7.20 Bhikkhakasutta 乞食
SN 7.21 Saṅgāravasutta 参伽罗婆
SN 7.22 Khomadussasutta 库摩都萨邑
SN 8.1 Nikkhantasutta 出离
SN 8.2 Aratīsutta 不快
SN 8.3 Pesalasutta 轻蔑温和者
SN 8.4 Ānandasutta 阿难
SN 8.5 Subhāsitasutta 善说
SN 8.6 Sāriputtasutta 舍利弗
SN 8.7 Pavāraṇāsutta 自恣
SN 8.8 Parosahassasutta 千以上
SN 8.9 Koṇḍaññasutta 憍陈如
SN 8.10 Moggallānasutta 目犍连
SN 8.11 Gaggarāsutta 伽伽罗池
SN 8.12 Vaṅgīsasutta 婆耆沙
SN 9.1 Vivekasutta 远离
SN 9.2 Upaṭṭhānasutta 看护
SN 9.3 Kassapagottasutta 迦叶
SN 9.4 Sambahulasutta 多数
SN 9.5 Ānandasutta 阿难
SN 9.6 Anuruddhasutta 阿那律
SN 9.7 Nāgadattasutta 那伽达多
SN 9.8 Kulagharaṇīsutta 家妇
SN 9.9 Vajjiputtasutta 跋耆子
SN 9.10 Sajjhāyasutta 学习
SN 9.11 Akusalavitakkasutta 不善思惟
SN 9.12 Majjhanhikasutta 中午
SN 9.13 Pākatindriyasutta 不制御根
SN 9.14 Gandhatthena 偷香
SN 10.1 Indakasutta 因陀迦经
SN 10.2 Sakkanāmasutta 释罗
SN 10.3 Sūcilomasutta 针毛
SN 10.4 Maṇibhaddasutta 摩尼跋陀
SN 10.5 Sānusutta 左奴
SN 10.6 Piyaṅkarasutta 比央嘎拉（夜叉童子）
SN 10.7 Punabbasusutta 富那婆薮
SN 10.8 Sudattasutta 须达多
SN 10.9 Paṭhamasukkāsutta 叔迦一
SN 10.10 Dutiyasukkāsutta 叔迦二
SN 10.11 Cīrāsutta 质罗
SN 10.12 Āḷavakasutta 阿罗毗
SN 11.1 Suvīrasutta 须毗罗
SN 11.2 Susīmasutta 须师摩
SN 11.3 Dhajaggasutta 旗尖
SN 11.4 Vepacittisutta 吠波质底
SN 11.5 Subhāsitajayasutta 善语的胜利
SN 11.6 Kulāvakasutta 鸟巢
SN 11.7 Nadubbhiyasutta 无谲诈

SN 11.8 Verocanaasurindasutta 毗留奢那阿修罗王

SN 11.9 Araññāyatanaisisutta 森林圣者
SN 11.10 Samuddakasutta 海边圣者
SN 11.11 Vatapadasutta 禁戒足
SN 11.12 Sakkanāmasutta 帝释名
SN 11.13 Mahālisutta 摩诃梨
SN 11.14 Daliddasutta 贫人
SN 11.15 Rāmaṇeyyakasutta 乐
SN 11.16 Yajamānasutta 供牺者
SN 11.17 Buddhavandanāsutta 礼敬佛
SN 11.18 Gahaṭṭhavandanāsutta 礼敬优婆塞
SN 11.19 Satthāravandanāsutta 礼敬师
SN 11.20 Saṅghavandanāsutta 礼敬僧
SN 11.21 Chetvāsutta 杀
SN 11.22 Dubbaṇṇiyasutta 丑陋
SN 11.23 Sambarimāyāsutta 幻术
SN 11.24 Accayasutta 罪过
SN 11.25 Akkodhasutta 无忿
SN 12.1 Paṭiccasamuppādasutta 法说
SN 12.2 Vibhaṅgasutta 分别
SN 12.3 Paṭipadāsutta 道迹
SN 12.4 Vipassīsutta 毗婆尸
SN 12.5 Sikhīsutta 尸弃
SN 12.6 Vessabhūsutta 毗舍浮
SN 12.7 Kakusandhasutta 拘留孙
SN 12.8 Koṇāgamanasutta 拘那含
SN 12.9 Kassapasutta 迦叶
SN 12.10 Gotamasutta 乔达摩
SN 12.11 Āhārasutta 食
SN 12.12 Moḷiyaphaggunasutta 破群那
SN 12.13 Samaṇabrāhmaṇasutta 沙门婆罗门

SN 12.14 Dutiyasamaṇabrāhmaṇasutta 沙门婆罗门二

SN 12.15 Kaccānagottasutta 迦旃延经
SN 12.16 Dhammakathikasutta 说法者经
SN 12.17 Acelakassapasutta 阿支罗经
SN 12.18 Timbarukasutta 玷牟留经
SN 12.19 Bālapaṇḍitasutta 愚与贤
SN 12.20 Paccayasutta 缘经
SN 12.21 Dasabalasutta 十力经
SN 12.22 Dutiyadasabalasutta 十力之二经
SN 12.23 Upanisasutta 漏尽之缘
SN 12.24 Aññatitthiyasutta 异学者经
SN 12.25 Bhūmijasutta 浮弥经
SN 12.26 Upavāṇasutta 优波摩那经
SN 12.27 Paccayasutta 缘经
SN 12.28 Bhikkhusutta 比丘
SN 12.29 Samaṇabrāhmaṇasutta 沙门婆罗门经

SN 12.30 Dutiyasamaṇabrāhmaṇasutta 沙门婆罗门之二经

SN 12.31 Bhūtasutta 生者经
SN 12.32 Kaḷārasutta 伽拉罗
SN 12.33 Ñāṇavatthusutta 智事
SN 12.34 Dutiyañāṇavatthusutta 智事二经
SN 12.35 Avijjāpaccayasutta 无明缘
SN 12.36 Dutiyaavijjāpaccayasutta 无明缘二
SN 12.37 Natumhasutta 非你之物
SN 12.38 Cetanāsutta 思
SN 12.39 Dutiyacetanāsutta 思二
SN 12.40 Tatiyacetanāsutta 思三
SN 12.41 Pañcaverabhayasutta 五畏罪
SN 12.42 Dutiyapañcaverabhayasutta 五畏罪二
SN 12.43 Dukkhasutta 苦
SN 12.44 Lokasutta 世间
SN 12.45 Ñātikasutta 那提迦
SN 12.46 Aññatarabrāhmaṇasutta 异
SN 12.47 Jāṇussoṇisutta 声闻
SN 12.48 Lokāyatikasutta 顺世派
SN 12.49 Ariyasāvakasutta 圣弟子
SN 12.50 Dutiyaariyasāvakasutta 圣弟子二
SN 12.51 Parivīmaṃsanasutta 思量
SN 12.52 Upādānasutta 取
SN 12.53 Saṃyojanasutta 结
SN 12.54 Dutiyasaṃyojanasutta 结二
SN 12.55 Mahārukkhasutta 大树
SN 12.56 Dutiyamahārukkhasutta 大树二
SN 12.57 Taruṇarukkhasutta 幼树
SN 12.58 Nāmarūpasutta 名色
SN 12.59 Viññāṇasutta 识
SN 12.60 Nidānasutta 因
SN 12.61 Assutavāsutta 无闻
SN 12.62 Dutiyaassutavāsutta 无闻二
SN 12.63 Puttamaṃsasutta 子肉
SN 12.64 Atthirāgasutta 有贪
SN 12.65 Nagarasutta 诸佛古道
SN 12.66 Sammasasutta 触
SN 12.67 Naḷakalāpīsutta 芦束经
SN 12.68 Kosambisutta 憍赏弥
SN 12.69 Upayantisutta 膨胀
SN 12.70 Susimaparibbājakasutta 须深游方者经
SN 12.71 Jarāmaraṇasutta 老死
SN 12.72 Jātisuttādidasaka 生
SN 12.73.1 Satthusuttādi 师
SN 12.73.2 Sikkhāsuttādi 学
SN 13.1 Nakhasikhāsutta 爪尖
SN 13.2 Pokkharaṇīsutta 莲池
SN 13.3 Sambhejjaudakasutta 合流水
SN 13.4 Dutiyasambhejjaudakasutta 合流水二
SN 13.5 Pathavīsutta 地
SN 13.6 Dutiyapathavīsutta 地二
SN 13.7 Samuddasutta 海
SN 13.8 Dutiyasamuddasutta 海二
SN 13.9 Pabbatasutta 山喻
SN 13.10 Dutiyapabbatasutta 山喻二
SN 13.11 Tatiyapabbatasutta 山喻三
SN 14.1 Dhātunānattasutta 种种界
SN 14.2 Phassanānattasutta 种种触
SN 14.3 Nophassanānattasutta 非种种触
SN 14.4 Vedanānānattasutta 种种受
SN 14.5 Dutiyavedanānānattasutta 非种种受
SN 14.6 Bāhiradhātunānattasutta 种种外界
SN 14.7 Saññānānattasutta 种种求
SN 14.8 Nopariyesanānānattasutta 非种种求
SN 14.9 Bāhiraphassanānattasutta 种种得

SN 14.10 Dutiyabāhiraphassanānattasutta 非种种得

SN 14.11 Sattadhātusutta 七界等至
SN 14.12 Sanidānasutta 三寻有因
SN 14.13 Giñjakāvasathasutta 砖瓦之家无明界
SN 14.14 Hīnādhimuttikasutta 劣意志与善意志
SN 14.15 Caṅkamasutta 俱经行处
SN 14.16 Sagāthāsutta 胜劣偈颂经
SN 14.17 Assaddhasaṃsandanasutta 与不信俱
SN 14.18 Assaddhamūlakasutta 源于不信
SN 14.19 Ahirikamūlakasutta 源于无惭
SN 14.20 Anottappamūlakasutta 源于无愧
SN 14.21 Appassutamūlakasutta 源于少闻
SN 14.22 Kusītamūlakasutta 源于懈怠
SN 14.23 Asamāhitasutta 无定
SN 14.24 Dussīlasutta 无戒
SN 14.25 Pañcasikkhāpadasutta 五学处
SN 14.26 Sattakammapathasutta 七善恶行
SN 14.27 Dasakammapathasutta 十善恶行
SN 14.28 Aṭṭhaṅgikasutta 八圣道分
SN 14.29 Dasaṅgasutta 十无学界
SN 14.30 Catudhātusutta 四界贪爱
SN 14.31 Pubbesambodhasutta 成佛以前
SN 14.32 Acariṃsutta 寻求四界
SN 14.33 Nocedaṃsutta 若无四界
SN 14.34 Ekantadukkhasutta 四界苦乐
SN 14.35 Abhinandasutta 随喜四界
SN 14.36 Uppādasutta 生起坏灭
SN 14.37 Samaṇabrāhmaṇasutta 知沙门四谛义

SN 14.38 Dutiyasamaṇabrāhmaṇasutta 修沙门四谛义

SN 14.39 Tatiyasamaṇabrāhmaṇasutta 证沙门四谛义

SN 15.1 Tiṇakaṭṭhasutta 薪草
SN 15.2 Pathavīsutta 地
SN 15.3 Assusutta 泪
SN 15.4 Khīrasutta 乳
SN 15.5 Pabbatasutta 山
SN 15.6 Sāsapasutta 芥子
SN 15.7 Sāvakasutta 声闻
SN 15.8 Gaṅgāsutta 恒河
SN 15.9 Daṇḍasutta 杖
SN 15.10 Puggalasutta 人
SN 15.11 Duggatasutta 苦恼
SN 15.12 Sukhitasutta 安乐
SN 15.13 Tiṃsamattasutta 约三十
SN 15.14 Mātusutta 母
SN 15.15 Pitusutta 父
SN 15.16 Bhātusutta 兄弟
SN 15.17 Bhaginisutta 姊妹
SN 15.18 Puttasutta 子
SN 15.19 Dhītusutta 女儿
SN 15.20 Vepullapabbatasutta 毗富罗山
SN 16.1 Santuṭṭhasutta 满足
SN 16.2 Anottappīsutta 无愧
SN 16.3 Candūpamāsutta 月喻
SN 16.4 Kulūpakasutta 入在家
SN 16.5 Jiṇṇasutta 老
SN 16.6 Ovādasutta 教诫
SN 16.7 Dutiyaovādasutta 教诫二
SN 16.8 Tatiyaovādasutta 教诫三
SN 16.9 Jhānābhiññasutta 定与胜智
SN 16.10 Upassayasutta 止住处
SN 16.11 Cīvarasutta 衣
SN 16.12 Paraṃmaraṇasutta 如来死后
SN 16.13 Saddhammappatirūpakasutta 像法经
SN 17.1 Dāruṇasutta 可怖
SN 17.2 Baḷisasutta 鱼钩
SN 17.3 Kummasutta 龟
SN 17.4 Dīghalomikasutta 长毛
SN 17.5 Mīḷhakasutta 粪虫
SN 17.6 Asanisutta 雷电
SN 17.7 Diddhasutta 毒箭
SN 17.8 Siṅgālasutta 豺
SN 17.9 Verambhasutta 毗岚风
SN 17.10 Sagāthakasutta 偈颂经
SN 17.11 Suvaṇṇapātisutta 金钵
SN 17.12 Rūpiyapātisutta 银钵

SN 17.13 Suvaṇṇanikkhasuttādiaṭṭhaka 金环等八法

SN 17.14 Mātugāmasutta 妇女
SN 17.15 Kalyāṇīsutta 美人
SN 17.16 Ekaputtakasutta 独子
SN 17.17 Ekadhītusutta 独女
SN 17.18 Samaṇabrāhmaṇasutta 沙门婆罗门

SN 17.19 Dutiyasamaṇabrāhmaṇasutta 沙门婆罗门二

SN 17.20 Tatiyasamaṇabrāhmaṇasutta 沙门婆罗门三

SN 17.21 Chavisutta 皮
SN 17.22 Rajjusutta 绳
SN 17.23 Bhikkhusutta 比丘
SN 17.24 Bhindisutta 割截
SN 17.25 Kusalamūlasutta 根
SN 17.26 Kusaladhammasutta 法
SN 17.27 Sukkadhammasutta 白
SN 17.28 Acirapakkantasutta 离去
SN 17.29 Pañcarathasatasutta 车
SN 17.30 Mātusutta 母
SN 17.31 Pitusuttādichakka 父等六法
SN 18.1 Cakkhusutta 眼
SN 18.2 Rūpasutta 色
SN 18.3 Viññāṇasutta 识
SN 18.4 Samphassasutta 触
SN 18.5 Vedanāsutta 受
SN 18.6 Saññāsutta 想
SN 18.7 Sañcetanāsutta 思
SN 18.8 Taṇhāsutta 爱
SN 18.9 Dhātusutta 界
SN 18.10 Khandhasutta 蕴
SN 18.11 Cakkhusutta 眼
SN 18.12 Rūpādisuttanavaka 色等九法
SN 18.13 Anusayasutta 随眠
SN 18.14 Apagatasutta 远离
SN 19.1 Aṭṭhisutta 骨锁
SN 19.2 Pesisutta 肉片（屠牛夫）
SN 19.3 Piṇḍasutta 肉块（捕鸟人）
SN 19.4 Nicchavisutta 无皮肤的人（屠羊夫）
SN 19.5 Asilomasutta 刀毛（屠夫）
SN 19.6 Sattisutta 矛毛（猎人）
SN 19.7 Usulomasutta 箭毛（司法官）
SN 19.8 Sūcilomasutta 针毛（马车夫/驯马师）

SN 19.9 Dutiyasūcilomasutta 针毛（二）（告密者）

SN 19.10 Kumbhaṇḍasutta 瓮囊（腐败的村官）
SN 19.11 Sasīsakasutta 头沉粪坑
SN 19.12 Gūthakhādasutta 食粪（恶婆罗门）
SN 19.13 Nicchavitthisutta 剥皮女（通奸女）

SN 19.14 Maṅgulitthisutta 丑陋女（女巫/占卜师）

SN 19.15 Okilinīsutta 烧焦女（嫉妒的王后）
SN 19.16 Asīsakasutta 无头
SN 19.17 Pāpabhikkhusutta 恶比丘
SN 19.18 Pāpabhikkhunīsutta 恶比丘尼
SN 19.19 Pāpasikkhamānasutta 恶式叉摩那
SN 19.20 Pāpasāmaṇerasutta 恶沙弥
SN 19.21 Pāpasāmaṇerīsutta 恶沙弥尼
SN 20.1 Kūṭasutta 栋梁
SN 20.2 Nakhasikhasutta 指甲尖
SN 20.3 Kulasutta 家庭
SN 20.4 Okkhāsutta 锅施
SN 20.5 Sattisutta 矛
SN 20.6 Dhanuggahasutta 弓箭手
SN 20.7 Āṇisutta 鼓楔经
SN 20.8 Kaliṅgarasutta 木枕
SN 20.9 Nāgasutta 大象
SN 20.10 Biḷārasutta 猫
SN 20.11 Siṅgālasutta 豺 (一)
SN 20.12 Dutiyasiṅgālasutta 豺二
SN 21.1 Kolitasutta 拘离多
SN 21.2 Upatissasutta 优波低沙
SN 21.3 Ghaṭasutta 精进
SN 21.4 Navasutta 年少
SN 21.5 Sujātasutta 善生
SN 21.6 Lakuṇḍakabhaddiyasutta 拔提
SN 21.7 Visākhasutta 毗舍佉
SN 21.8 Nandasutta 难陀
SN 21.9 Tissasutta 低沙
SN 21.10 Theranāmakasutta 名为长老
SN 21.11 Mahākappinasutta 劫宾那
SN 21.12 Sahāyakasutta 僚友
SN 22.1 Nakulapitusutta 那拘罗父
SN 22.2 Devadahasutta 天现
SN 22.3 Hāliddikānisutta 诃梨
SN 22.4 Dutiyahāliddikānisutta 诃梨二
SN 22.5 Samādhisutta 定
SN 22.6 Paṭisallāṇasutta 隐居
SN 22.7 Upādāparitassanāsutta 取着恐惧

SN 22.8 Dutiyaupādāparitassanāsutta 取着恐惧二

SN 22.9 Kālattayaaniccasutta 过去未来现在（一）

SN 22.10 Kālattayadukkhasutta 过去未来现在（二）

SN 22.11 Kālattayaanattasutta 过去未来现在（三）

SN 22.12 Aniccasutta 无常
SN 22.13 Dukkhasutta 苦
SN 22.14 Anattasutta 无我
SN 22.15 Yadaniccasutta 无常者
SN 22.16 Yaṃdukkhasutta 苦者
SN 22.17 Yadanattāsutta 无我者
SN 22.18 Sahetuaniccasutta 无常因
SN 22.19 Sahetudukkhasutta 苦因
SN 22.20 Sahetuanattasutta 无我因
SN 22.21 Ānandasutta 阿难问
SN 22.22 Bhārasutta 重担
SN 22.23 Pariññasutta 遍知
SN 22.24 Abhijānasutta 证知
SN 22.25 Chandarāgasutta 贪欲
SN 22.26 Assādasutta 味
SN 22.27 Dutiyaassādasutta 味二
SN 22.28 Tatiyaassādasutta 味三
SN 22.29 Abhinandanasutta 欢喜
SN 22.30 Uppādasutta 生
SN 22.31 Aghamūlasutta 痛根
SN 22.32 Pabhaṅgusutta 坏法
SN 22.33 Natumhākasutta 非汝所应法
SN 22.34 Dutiyanatumhākasutta 非法所应法二
SN 22.35 Aññatarabhikkhusutta 比丘
SN 22.36 Dutiyaaññatarabhikkhusutta 比丘二
SN 22.37 Ānandasutta 阿难
SN 22.38 Dutiyaānandasutta 阿难二
SN 22.39 Anudhammasutta 随法
SN 22.40 Dutiyaanudhammasutta 随法二
SN 22.41 Tatiyaanudhammasutta 随法三
SN 22.42 Catutthaanudhammasutta 随法四
SN 22.43 Attadīpasutta 自洲
SN 22.44 Paṭipadāsutta 道
SN 22.45 Aniccasutta 无常
SN 22.46 Dutiyaaniccasutta 无常二
SN 22.47 Samanupassanāsutta 观见
SN 22.48 Khandhasutta 蕴
SN 22.49 Soṇasutta 输屡那
SN 22.50 Dutiyasoṇasutta 输屡那二
SN 22.51 Nandikkhayasutta 喜尽
SN 22.52 Dutiyanandikkhayasutta 喜尽二
SN 22.53 Upayasutta 封滞
SN 22.54 Bījasutta 种子
SN 22.55 Udānasutta 自说语
SN 22.56 Upādānaparipavattasutta 五取蕴四谛转
SN 22.57 Sattaṭṭhānasutta 七处
SN 22.58 Sammāsambuddhasutta 等觉者
SN 22.59 Anattalakkhaṇasutta 无我相
SN 22.60 Mahālisutta 摩诃利
SN 22.61 Ādittasutta 炽燃
SN 22.62 Niruttipathasutta 言路
SN 22.63 Upādiyamānasutta 取
SN 22.64 Maññamānasutta 思量
SN 22.65 Abhinandamānasutta 欢喜
SN 22.66 Aniccasutta 无常
SN 22.67 Dukkhasutta 苦
SN 22.68 Anattasutta 无我
SN 22.69 Anattaniyasutta 非我所属
SN 22.70 Rajanīyasaṇṭhitasutta 引生染着
SN 22.71 Rādhasutta 罗陀
SN 22.72 Surādhasutta 修罗陀
SN 22.73 Assādasutta 味
SN 22.74 Samudayasutta 集
SN 22.75 Dutiyasamudayasutta 集二
SN 22.76 Arahantasutta 阿罗汉
SN 22.77 Dutiyaarahantasutta 阿罗汉二
SN 22.78 Sīhasutta 狮子
SN 22.79 Khajjanīyasutta 所食经
SN 22.80 Piṇḍolyasutta 乞食经
SN 22.81 Pālileyyasutta 波利莱耶迦经
SN 22.82 Puṇṇamasutta 满月
SN 22.83 Ānandasutta 阿难
SN 22.84 Tissasutta 低舍
SN 22.85 Yamakasutta 焰摩迦经
SN 22.86 Anurādhasutta 阿菟罗度
SN 22.87 Vakkalisutta 跋迦梨
SN 22.88 Assajisutta 阿湿波誓
SN 22.89 Khemakasutta 差摩
SN 22.90 Channasutta 阐陀
SN 22.91 Rāhulasutta 罗睺罗
SN 22.92 Dutiyarāhulasutta 罗睺罗二
SN 22.93 Nadīsutta 河流
SN 22.94 Pupphasutta 花
SN 22.95 Pheṇapiṇḍūpamasutta 聚沫喻
SN 22.96 Gomayapiṇḍasutta 粪抟
SN 22.97 Nakhasikhāsutta 指尖
SN 22.98 Suddhikasutta 无杂
SN 22.99 Gaddulabaddhasutta 绳系
SN 22.100 Dutiyagaddulabaddhasutta 绳系二
SN 22.101 Vāsijaṭasutta 斧柄
SN 22.102 Aniccasaññāsutta 无常想
SN 22.103 Antasutta 边
SN 22.104 Dukkhasutta 苦
SN 22.105 Sakkāyasutta 有身
SN 22.106 Pariññeyyasutta 所遍知
SN 22.107 Samaṇasutta 沙门
SN 22.108 Dutiyasamaṇasutta 沙门二
SN 22.109 Sotāpannasutta 预流
SN 22.110 Arahantasutta 阿罗汉
SN 22.111 Chandappahānasutta 断贪欲
SN 22.112 Dutiyachandappahānasutta 断贪欲二
SN 22.113 Avijjāsutta 无明
SN 22.114 Vijjāsutta 明
SN 22.115 Dhammakathikasutta 说法者
SN 22.116 Dutiyadhammakathikasutta 说法者二
SN 22.117 BandhanasuttaBandhanasuttaṃ 缚
SN 22.118 Paripucchitasutta 询问
SN 22.119 Dutiyaparipucchitasutta 询问二
SN 22.120 Saṃyojaniyasutta 结
SN 22.121 Upādāniyasutta 取
SN 22.122 Sīlavantasutta 戒
SN 22.123 Sutavantasutta 有闻
SN 22.124 Kappasutta 劫波
SN 22.125 Dutiyakappasutta 劫波二
SN 22.126 Samudayadhammasutta 集法
SN 22.127 Dutiyasamudayadhammasutta 集法二
SN 22.128 Tatiyasamudayadhammasutta 集法三
SN 22.129 Assādasutta 味
SN 22.130 Dutiyaassādasutta 味二
SN 22.131 Samudayasutta 集
SN 22.132 Dutiyasamudayasutta 集二
SN 22.133 Koṭṭhikasutta 拘絺罗
SN 22.134 Dutiyakoṭṭhikasutta 拘絺罗二
SN 22.135 Tatiyakoṭṭhikasutta 拘絺罗三
SN 22.136 Kukkuḷasutta 煻煨
SN 22.137 Aniccasutta 无常
SN 22.138 Dutiyaaniccasutta 无常二
SN 22.139 Tatiyaaniccasutta 无常三
SN 22.140 Dukkhasutta 苦
SN 22.141 Dutiyadukkhasutta 苦二
SN 22.142 Tatiyadukkhasutta 苦三
SN 22.143 Anattasutta 无我
SN 22.144 Dutiyaanattasutta 无我二
SN 22.145 Tatiyaanattasutta 无我三
SN 22.146 Nibbidābahulasutta 多厌患
SN 22.147 Aniccānupassīsutta 随观无常
SN 22.148 Dukkhānupassīsutta 随观苦
SN 22.149 Anattānupassīsutta 随观无我
SN 22.150 Ajjhattasutta 于内
SN 22.151 Etaṃmamasutta 我所
SN 22.152 Soattāsutta 那个我
SN 22.153 Nocamesiyāsutta 无我所
SN 22.154 Micchādiṭṭhisutta 邪见
SN 22.155 Sakkāyadiṭṭhisutta 身见
SN 22.156 Attānudiṭṭhisutta 我见
SN 22.157 Abhinivesasutta 现贪
SN 22.158 Dutiyaabhinivesasutta 现贪二
SN 22.159 Ānandasutta 阿难
SN 23.1 Mārasutta 魔罗经
SN 23.2 Sattasutta 众生
SN 23.3 Bhavanettisutta 渴望再生
SN 23.4 Pariññeyyasutta 应被正确知道者
SN 23.5 Samaṇasutta 沙门
SN 23.6 Dutiyasamaṇasutta 沙门二
SN 23.7 Sotāpannasutta 预流
SN 23.8 Arahantasutta 阿罗汉
SN 23.9 Chandarāgasutta 贪欲
SN 23.10 Dutiyachandarāgasutta 贪欲二
SN 23.11 Mārasutta 魔罗
SN 23.12 Māradhammasutta 魔法
SN 23.13 Aniccasutta 无常
SN 23.14 Aniccadhammasutta 无常法
SN 23.15 Dukkhasutta 苦
SN 23.16 Dukkhadhammasutta 苦法
SN 23.17 Anattasutta 无我
SN 23.18 Anattadhammasutta 无我法
SN 23.19 Khayadhammasutta 尽法
SN 23.20 Vayadhammasutta 坏法
SN 23.21 Samudayadhammasutta 集法
SN 23.22 Nirodhadhammasutta 灭法
SN 23.23-33 Mārādisuttaekādasaka 魔罗等十一法
SN 23.34 Nirodhadhammasutta 灭法
SN 23.35-45 Mārādisuttaekādasaka 魔罗等十一法
SN 23.46 Nirodhadhammasutta 灭法
SN 24.1 Vātasutta 风不吹经
SN 24.2 Etaṃmamasutta 我所
SN 24.3 Soattāsutta 那个我
SN 24.4 Nocamesiyāsutta 无我所
SN 24.5 Natthidinnasutta 无施
SN 24.6 Karotosutta 造作
SN 24.7 Hetusutta 因
SN 24.8 Mahādiṭṭhisutta 大劫之见
SN 24.9 Sassatadiṭṭhisutta 常见
SN 24.10 Asassatadiṭṭhisutta 起无常见
SN 24.11 Antavāsutta 世间有边
SN 24.12 Anantavāsutta 世间无边
SN 24.13 Taṃjīvaṃtaṃsarīraṃsutta 命即身
SN 24.14 Aññaṃjīvaṃaññaṃsarīraṃsutta 命身异
SN 24.15 Hotitathāgatosutta 如来死后有
SN 24.16 Nahotitathāgatosutta 如来死后无

SN 24.17 Hoticanacahotitathāgatosutta 如来死后亦有亦无

SN 24.18 Nevahotinanahotitathāgatosutta 如来死后非有非无

SN 24.19 Vātasutta 风不吹

SN 24.20-35 Etaṃmamādisutta 我所等十六经

SN 24.36 Nevahotinanahotisutta 如来死后非有非无

SN 24.37 Rūpīattāsutta 我有色经

SN 24.38 Arūpīattāsutta 我无色

SN 24.39 Rūpīcaarūpīcaattāsutta 我亦有色亦无色

SN 24.40 Nevarūpīnārūpīattāsutta 我非有色非无色

SN 24.41 Ekantasukhīsutta 我极乐经
SN 24.42 Ekantadukkhīsutta 我极苦
SN 24.43 Sukhadukkhīsutta 我亦乐亦苦
SN 24.44 Adukkhamasukhīsutta 我非苦非乐
SN 24.45 Navātasutta 风不吹
SN 24.46-69 Etaṃmamādisutta 我所等二十四经
SN 24.70 Adukkhamasukhīsutta 我非苦非乐
SN 24.71 Navātasutta 风不吹
SN 24.72-95 Etaṃmamādisutta 我所等二十四经
SN 24.96 Adukkhamasukhīsutta 我非苦非乐
SN 25.1 Cakkhusutta 眼
SN 25.2 Rūpasutta 色
SN 25.3 Viññāṇasutta 识
SN 25.4 Samphassasutta 触
SN 25.5 Samphassajasutta 触所生之受
SN 25.6 Rūpasaññāsutta 色想
SN 25.7 Rūpasañcetanāsutta 色思
SN 25.8 Rūpataṇhāsutta 色爱
SN 25.9 Pathavīdhātusutta 地界
SN 25.10 Khandhasutta 蕴
SN 26.1 Cakkhusutta 眼
SN 26.2 Rūpasutta 色
SN 26.3 Viññāṇasutta 识
SN 26.4 Samphassasutta 触
SN 26.5 Samphassajasutta 触所生之受
SN 26.6 Saññāsutta 想
SN 26.7 Sañcetanāsutta 思
SN 26.8 Taṇhāsutta 爱
SN 26.9 Dhātusutta 界
SN 26.10 Khandhasutta 蕴
SN 27.1 Cakkhusutta 眼
SN 27.2 Rūpasutta 色
SN 27.3 Viññāṇasutta 识
SN 27.4 Samphassasutta 触
SN 27.5 Samphassajasutta 触所生之受
SN 27.6 Saññāsutta 想
SN 27.7 Sañcetanāsutta 思
SN 27.8 Taṇhāsutta 爱
SN 27.9 Dhātusutta 界
SN 27.10 Khandhasutta 蕴
SN 28.1 Vivekajasutta 离欲
SN 28.2 Avitakkasutta 无寻
SN 28.3 Pītisutta 离喜
SN 28.4 Upekkhāsutta 舍念清净
SN 28.5 Ākāsānañcāyatanasutta 空无边处
SN 28.6 Viññāṇañcāyatanasutta 识无边处
SN 28.7 Ākiñcaññāyatanasutta 无所有处

SN 28.8 Nevasaññānāsaññāyatanasutta 非想非非想处

SN 28.9 Nirodhasamāpattisutta 灭尽定
SN 28.10 Sucimukhīsutta 净口游方尼经
DN 23 Pāyāsisutta 弊宿经
SN 29.1 Suddhikasutta 品类
SN 29.2 Paṇītatarasutta 妙胜
SN 29.3 Uposathasutta 斋戒
SN 29.4 Dutiyauposathasutta 斋戒二
SN 29.5 Tatiyauposathasutta 斋戒三
SN 29.6 Catutthauposathasutta 斋戒四
SN 29.7 Sutasutta 闻
SN 29.8 Dutiyasutasutta 闻二
SN 29.9 Tatiyasutasutta 闻三
SN 29.10 Catutthasutasutta 闻四

SN 29.11-20 Aṇḍajadānūpakārasuttadasaka 卵生之布施利益等十经

SN 29.21-50 Jalābujādidānūpakārasuttattiṃsaka 胎生之布施利益等三十经

SN 30.1 Suddhikasutta 品类
SN 30.2 Harantisutta 取走
SN 30.3 Dvayakārīsutta 善恶业

SN 30.4-6 Dutiyādidvayakārīsuttattika 善恶业二

SN 30.7-16 Aṇḍajadānūpakārasuttadasaka 卵生之布施利益等十经

SN 30.17-46 Jalābujādidānūpakārasuttatiṃsaka 胎生之布施利益等三十经

SN 31.1 Suddhikasutta 品类
SN 31.2 Sucaritasutta 善行
SN 31.3 Mūlagandhadātāsutta 根香施者

SN 31.4-12 Sāragandhādidātāsuttanavaka 树心香施者

SN 31.13-22 Mūlagandhadānūpakārasuttadasaka 根香布施利益等十经

SN 31.23-112 Sāragandhādidānūpakārasuttanavutika 树心香布施利益等九十经

SN 32.1 Suddhikasutta 品类

SN 32.2 Sucaritasutta 善行

SN 32.3-12 Sītavalāhakadānūpakārasuttadasaka 寒云布施利益等十经

SN 32.13-52 Uṇhavalāhakadānūpakārasutta 热云布施利益等四十经

SN 32.53 Sītavalāhakasutta 寒云天
SN 32.54 Uṇhavalāhakasutta 热云天
SN 32.55 Abbhavalāhakasutta 密云天
SN 32.56 Vātavalāhakasutta 风云天
SN 32.57 Vassavalāhakasutta 雨云天
SN 33.1 Rūpaaññāṇasutta 对色无知
SN 33.2 Vedanāaññāṇasutta 对受无知
SN 33.3 Saññāaññāṇasutta 对想无知
SN 33.4 Saṅkhāraaññāṇasutta 对行无知
SN 33.5 Viññāṇaaññāṇasutta 对识无知

SN 33.6-10 Rūpaadassanādisuttapañcaka 对色无见等五经

SN 33.11-15 Rūpaanabhisamayādisuttapañcaka 对色不现观等五经

SN 33.16-20 Rūpaananubodhādisuttapañcaka 对色不了悟等五经

SN 33.21-25 Rūpaappativedhādisuttapañcaka 对色不通达等五经

SN 33.26-30 Rūpaasallakkhaṇādisuttapañcaka 对色不等观等五经

SN 33.31-35 Rūpaanupalakkhaṇādisuttapañcaka 对色不随观等五经

SN 33.36-40 Rūpaappaccupalakkhaṇādisuttapañcaka 对色不近观等五经

SN 33.41-45 Rūpaasamapekkhaṇādisuttapañcaka 对色不等察等五经

SN 33.46-50 Rūpaappaccupekkhaṇādisuttapañcaka 对色不近察等五经

SN 33.51-54 Rūpaappaccakkhakammādisuttacatukka 对色不现见等四经

SN 33.55 Viññāṇaappaccakkhakammasutta 对识不现见

SN 34.1 Samādhimūlakasamāpattisutta 胜妙入定
SN 34.2 Samādhimūlakaṭhitisutta 胜妙住定
SN 34.3 Samādhimūlakavuṭṭhānasutta 胜妙出定
SN 34.4 Samādhimūlakakallitasutta 胜妙适悦
SN 34.5 Samādhimūlakaārammaṇasutta 胜妙所缘
SN 34.6 Samādhimūlakagocarasutta 胜妙行境
SN 34.7 Samādhimūlakaabhinīhārasutta 胜妙引导

SN 34.8 Samādhimūlakasakkaccakārīsutta 胜妙恭敬作

SN 34.9 Samādhimūlakasātaccakārīsutta 胜妙持续作

SN 34.10 Samādhimūlakasappāyakārīsutta 胜妙适合作

SN 34.11 Samāpattimūlakaṭhitisutta 胜妙入定住定

SN 34.12 Samāpattimūlakavuṭṭhānasutta 胜妙入定出定

SN 34.13 Samāpattimūlakakallitasutta 胜妙入定适悦

SN 34.14 Samāpattimūlakaārammaṇasutta 胜妙入定所缘

SN 34.15 Samāpattimūlakagocarasutta 胜妙入定行境

SN 34.16 Samāpattimūlakaabhinīhārasutta 胜妙入定引导

SN 34.17 Samāpattimūlakasakkaccasutta 胜妙入定恭敬作

SN 34.18 Samāpattimūlakasātaccasutta 胜妙入定持续作

SN 34.19 Samāpattimūlakasappāyakārīsutta 胜妙入定适合作

SN 34.20-27 Ṭhitimūlakavuṭṭhānasuttādiaṭṭhaka 胜妙住定出定至适切等八经

SN 34.28-34 Vuṭṭhānamūlakakallitasuttādisattaka 胜妙出定安乐至适切等七经

SN 34.35-40 Kallitamūlakaārammaṇasuttādichakka 胜妙安乐至适切等六经

SN 34.41-45 Ārammaṇamūlakagocarasuttādipañcaka 胜妙所缘至适切等五经

SN 34.46-49 Gocaramūlakaabhinīhārasuttādicatukka 胜妙行境至适切等四经

SN 34.50-52 Abhinīhāramūlakasakkaccasuttāditika 胜妙决意至适切等三经

SN 34.53-54 Sakkaccamūlakasātaccakārīsuttadukādi 胜妙恭敬至适切等二经

SN 34.55 Sātaccamūlakasappāyakārīsutta 胜妙持续适切

SN 35.1 Ajjhattāniccasutta 内六处无常
SN 35.2 Ajjhattadukkhasutta 内六处是苦
SN 35.3 Ajjhattānattasutta 内六处无我
SN 35.4 Bāhirāniccasutta 外六处无常
SN 35.5 Bāhiradukkhasutta 外六处是苦
SN 35.6 Bāhirānattasutta 外六处无我

SN 35.7 Ajjhattāniccātītānāgatasutta 过去未来内六处无常

SN 35.8 Ajjhattadukkhātītānāgatasutta 过去未来内六处是苦

SN 35.9 Ajjhattānattātītānāgatasutta 过去未来内六处无我

SN 35.10 Bāhirāniccātītānāgatasutta 过去未来外六处无常

SN 35.11 Bāhiradukkhātītānāgatasutta 过去未来外六处是苦

SN 35.12 Bāhirānattātītānāgatasutta 过去未来外六处无我

SN 35.13 Paṭhamapubbesambodhasutta 正觉以前之一

SN 35.14 Dutiyapubbesambodhasutta 正觉以前之二

SN 35.15 Paṭhamaassādapariyesanasutta 寻求乐味过患之一

SN 35.16 Dutiyaassādapariyesanasutta 寻求滋味过患之二

SN 35.17 Paṭhamanoceassādasutta 若无滋味过患之一

SN 35.18 Dutiyanoceassādasutta 若无滋味过患之二

SN 35.19 Paṭhamābhinandasutta 随喜诸苦之一
SN 35.20 Dutiyābhinandasutta 随喜诸苦之二
SN 35.21 Paṭhamadukkhuppādasutta 生起诸苦之一
SN 35.22 Dutiyadukkhuppādasutta 生起诸苦之二
SN 35.23 Sabbasutta 所谓一切
SN 35.24 Pahānasutta 舍离一切

SN 35.25 Abhiññāpariññāpahānasutta 由知晓而舍离

SN 35.26 Paṭhamaaparijānanasutta 不知晓之一
SN 35.27 Dutiyaaparijānanasutta 不知晓之二
SN 35.28 Ādittasutta 六处燃烧
SN 35.29 Addhabhūtasutta 六处盲暗

SN 35.30 Samugghātasāruppasutta 正确熄灭六想经

SN 35.31 Paṭhamasamugghātasappāyasutta 有效熄灭六想之一

SN 35.32 Dutiyasamugghātasappāyasutta 有效熄灭六想之二

SN 35.33-42 Jātidhammādisuttadasaka 六处生法至灭尽等十经

SN 35.43-51 Aniccādisuttanavaka 六处无常至祸患等九经

SN 35.52 Upassaṭṭhasutta 六处所压
SN 35.53 Avijjāpahānasutta 舍离无明
SN 35.54 Saṃyojanappahānasutta 舍离系缚
SN 35.55 Saṃyojanasamugghātasutta 根除系缚
SN 35.56 Āsavapahānasutta 舍离诸漏
SN 35.57 Āsavasamugghātasutta 根除诸漏
SN 35.58 Anusayapahānasutta 舍离随眠
SN 35.59 Anusayasamugghātasutta 根除随眠
SN 35.60 Sabbupādānapariññāsutta 遍知一切取着

SN 35.61 Paṭhamasabbupādānapariyādānasutta 灭尽一切取着之一

SN 35.62 Dutiyasabbupādānapariyādānasutta 灭尽一切取着之二

SN 35.63 Paṭhamamigajālasutta 具寿鹿网之一

SN 35.64 Dutiyamigajālasutta 具寿鹿网之二

SN 35.65 Paṭhamasamiddhimārapañhāsutta 三弥提问魔罗之一

SN 35.66 Samiddhisattapañhāsutta 三弥提问有情之二

SN 35.67 Samiddhidukkhapañhāsutta 三弥提问苦蕴之三

SN 35.68 Samiddhilokapañhāsutta 三弥提问世间之四

SN 35.69 Upasenaāsīvisasutta 毒蛇落于优波先那之身

SN 35.70 Upavāṇasandiṭṭhikasutta 优波摩那问现法经

SN 35.71 Paṭhamachaphassāyatanasutta 如实知见六触处之一

SN 35.72 Dutiyachaphassāyatanasutta 如实知见六触处之二

SN 35.73 Tatiyachaphassāyatanasutta 如实知见六触处之三

SN 35.74 Paṭhamagilānasutta 为病比丘说法之一
SN 35.75 Dutiyagilānasutta 为病比丘说法之二
SN 35.76 Rādhaaniccasutta 具寿罗陀之一
SN 35.77 Rādhadukkhasutta 具寿罗陀之二
SN 35.78 Rādhaanattasutta 具寿罗陀之三

SN 35.79 Paṭhamaavijjāpahānasutta 舍离无明之一

SN 35.80 Dutiyaavijjāpahānasutta 舍离无明之二
SN 35.81 Sambahulabhikkhusutta 众多比丘
SN 35.82 Lokapañhāsutta 世间何物
SN 35.83 Phaggunapañhāsutta 具寿孟春之问
SN 35.84 Palokadhammasutta 坏败
SN 35.85 Suññatalokasutta 空世间经
SN 35.86 Saṃkhittadhammasutta 简约
SN 35.87 Channasutta 阐陀
SN 35.88 Puṇṇasutta 富楼那
SN 35.89 Bāhiyasutta 婆醯迦
SN 35.90 Paṭhamaejāsutta 扰动是箭之一经
SN 35.91 Dutiyaejāsutta 扰动是箭之二经
SN 35.92 Paṭhamadvayasutta 二法之一
SN 35.93 Dutiyadvayasutta 二法之二
SN 35.94 Adantaaguttasutta 所摄取
SN 35.95 Mālukyaputtasutta 所摄取之二
SN 35.96 Parihānadhammasutta 退
SN 35.97 Pamādavihārīsutta 放逸住者
SN 35.98 Saṃvarasutta 摄护
SN 35.99 Samādhisutta 三昧
SN 35.100 Paṭisallānasutta 独处禅思

SN 35.101 Paṭhamanatumhākasutta 非你等所有之一

SN 35.102 Dutiyanatumhākasutta 非你等所有之二
SN 35.103 Udakasutta 优陀罗
SN 35.104 Yogakkhemisutta 安稳者
SN 35.105 Upādāyasutta 执取
SN 35.106 Dukkhasamudayasutta 苦
SN 35.107 Lokasamudayasutta 世间
SN 35.108 Seyyohamasmisutta 胜
SN 35.109 Saṃyojaniyasutta 系缚
SN 35.110 Upādāniyasutta 执取

SN 35.111 Ajjhattikāyatanaparijānanasutta 了知

SN 35.112 Bāhirāyatanaparijānanasutta 了知之二

SN 35.113 Upassutisutta 比丘侍闻
SN 35.114 Paṭhamamārapāsasutta 魔索之一
SN 35.115 Dutiyamārapāsasutta 魔索之二
SN 35.116 Lokantagamanasutta 世间欲类
SN 35.117 Kāmaguṇasutta 世间欲类之二
SN 35.118 Sakkapañhasutta 帝释
SN 35.119 Pañcasikhasutta 五结干闼婆子
SN 35.120 Sāriputtasaddhivihārikasutta 舍利弗
SN 35.121 Rāhulovādasutta 罗睺罗
SN 35.122 Saṃyojaniyadhammasutta 系缚
SN 35.123 Upādāniyadhammasutta 取执
SN 35.124 Vesālīsutta 毗舍离
SN 35.125 Vajjīsutta 跋耆人
SN 35.126 Nāḷandasutta 那烂陀
SN 35.127 Bhāradvājasutta 婆罗堕阇
SN 35.128 Soṇasutta 须那
SN 35.129 Ghositasutta 瞿史罗
SN 35.130 Hāliddikānisutta 诃梨提迦尼
SN 35.131 Nakulapitusutta 那拘罗父
SN 35.132 Lohiccasutta 鲁醯遮
SN 35.133 Verahaccānisutta 毗罗哈察尼婆罗门女
SN 35.134 Devadahasutta 提婆陀诃
SN 35.135 Khaṇasutta 刹那
SN 35.136 Paṭhamarūpārāmasutta 执着
SN 35.137 Dutiyarūpārāmasutta 执着之二
SN 35.138 Paṭhamanatumhākasutta 恶意者
SN 35.139 Dutiyanatumhākasutta 恶意者之二
SN 35.140 Ajjhattaaniccahetusutta 内因无常
SN 35.141 Ajjhattadukkhahetusutta 内因是苦
SN 35.142 Ajjhattānattahetusutta 内因无我
SN 35.143 Bāhirāniccahetusutta 外因无常
SN 35.144 Bāhiradukkhahetusutta 外因是苦
SN 35.145 Bāhirānattahetusutta 外因无我
SN 35.146 Kammanirodhasutta 业

SN 35.147 Aniccanibbānasappāyasutta 无常有益涅槃

SN 35.148 Dukkhanibbānasappāyasutta 苦有益涅槃

SN 35.149 Anattanibbānasappāyasutta 无我有益涅槃

SN 35.150 Nibbānasappāyapaṭipadāsutta 有益涅槃之道经

SN 35.151 Antevāsikasutta 内住弟子

SN 35.152 Kimatthiyabrahmacariyasutta 有何功德

SN 35.153 Atthinukhopariyāyasutta 是否有途径
SN 35.154 Indriyasampannasutta 诸根具足
SN 35.155 Dhammakathikapucchasutta 说法者
SN 35.156 Ajjhattanandikkhayasutta 内六处爱尽
SN 35.157 Bāhiranandikkhayasutta 外六处爱尽

SN 35.158 Ajjhattaaniccanandikkhayasutta 内六处无常爱尽

SN 35.159 Bāhiraaniccanandikkhayasutta 外六处无常爱尽

SN 35.160 Jīvakambavanasamādhisutta 耆婆庵罗林修定

SN 35.161 Jīvakambavanapaṭisallānasutta 耆婆庵罗林禅思

SN 35.162 Koṭṭhikaaniccasutta 拘瑟他迦之无常
SN 35.163 Koṭṭhikadukkhasutta 拘瑟他迦之苦
SN 35.164 Koṭṭhikaanattasutta 拘瑟他迦之无我
SN 35.165 Micchādiṭṭhipahānasutta 邪见
SN 35.166 Sakkāyadiṭṭhipahānasutta 己身见
SN 35.167 Attānudiṭṭhipahānasutta 我

SN 35.168 Ajjhattaaniccachandasutta 内六处欲念无常

SN 35.169 Ajjhattaaniccarāgasutta 内六处贪染无常

SN 35.170 Ajjhattaaniccachandarāgasutta 内六处欲念贪染无常

SN 35.171-173 Dukkhachandādisutta 内六处欲念贪染是苦等经

SN 35.174-176 Anattachandādisutta 内六处欲念贪染无我等经

SN 35.177-179 Bāhirāniccachandādisutta 外六处欲念贪染无常等经

SN 35.180-182 Bāhiradukkhachandādisutta 外六处欲念贪染是苦等经

SN 35.183-185 Bāhirānattachandādisutta 外六处欲念贪染无我等经

SN 35.186 Ajjhattātītāniccasutta 内六处过去无常

SN 35.187 Ajjhattānāgatāniccasutta 内六处未来无常

SN 35.188 Ajjhattapaccuppannāniccasutta 内六处现在无常

SN 35.189-191 Ajjhattātītādidukkhasutta 内六处过去未来现在是苦等经

SN 35.192-194 Ajjhattātītādianattasutta 内六处过去未来现在无我等经

SN 35.195-197 Bāhirātītādianiccasutta 外六处过去未来现在无常等经

SN 35.198-200 Bāhirātītādidukkhasutta 外六处过去未来现在是苦等经

SN 35.201-203 Bāhirātītādianattasutta 外六处过去未来现在无我等经

SN 35.204 Ajjhattātītayadaniccasutta 内六处过去凡无常者

SN 35.205 Ajjhattānāgatayadaniccasutta 内六处未来凡无常者

SN 35.206 Ajjhattapaccuppannayadaniccasutta 内六处现在凡无常者

SN 35.207-209 Ajjhattātītādiyaṃdukkhasutta 内六处过去未来现在凡是苦者等经

SN 35.210-212 Ajjhattātītādiyadanattasutta 内六处过去未来现在凡无我者等经

SN 35.213-215 Bāhirātītādiyadaniccasutta 外六处过去未来现在凡无常者等经

SN 35.216-218 Bāhirātītādiyaṃdukkhasutta 外六处过去未来现在凡是苦者等经

SN 35.219-221 Bāhirātītādiyadanattasutta 外六处过去未来现在凡无我者等经

SN 35.222 Ajjhattāyatanaaniccasutta 内六处无常

SN 35.223 Ajjhattāyatanadukkhasutta 内六处是苦

SN 35.224 Ajjhattāyatanaanattasutta 内六处无我

SN 35.225 Bāhirāyatanaaniccasutta 外六处无常
SN 35.226 Bāhirāyatanadukkhasutta 外六处是苦
SN 35.227 Bāhirāyatanaanattasutta 外六处无我
SN 35.228 Paṭhamasamuddasutta 海之内六处
SN 35.229 Dutiyasamuddasutta 海之外六处
SN 35.230 Bāḷisikopamasutta 渔夫
SN 35.231 Khīrarukkhopamasutta 乳树
SN 35.232 Koṭṭhikasutta 拘絺罗
SN 35.233 Kāmabhūsutta 迦摩浮
SN 35.234 Udāyīsutta 优陀夷
SN 35.235 Ādittapariyāyasutta 燃烧

SN 35.236 Paṭhamahatthapādopamasutta 手足喻之一

SN 35.237 Dutiyahatthapādopamasutta 手足喻之二

SN 35.238 Āsīvisopamasutta 毒蛇
SN 35.239 Rathopamasutta 喜乐
SN 35.240 Kummopamasutta 龟

SN 35.241 Paṭhamadārukkhandhopamasutta 木块之一

SN 35.242 Dutiyadārukkhandhopamasutta 木块之二

SN 35.243 Avassutapariyāyasutta 漏泄
SN 35.244 Dukkhadhammasutta 苦法
SN 35.245 Kiṃsukopamasutta 紧叔迦树譬喻
SN 35.246 Vīṇopamasutta 琵琶譬喻
SN 35.247 Chappāṇakopamasutta 六生物
SN 35.248 Yavakalāpisutta 麦把
SN 36.1 Samādhisutta 三昧经
SN 36.2 Sukhasutta 乐
SN 36.3 Pahānasutta 舍弃
SN 36.4 Pātālasutta 险崖
SN 36.5 Daṭṭhabbasutta 当见
SN 36.6 Sallasutta 箭
SN 36.7 Paṭhamagelaññasutta 疾病之一
SN 36.8 Dutiyagelaññasutta 疾病之二
SN 36.9 Aniccasutta 无常
SN 36.10 Phassamūlakasutta 以触为根本者
SN 36.11 Rahogatasutta 独坐
SN 36.12 Paṭhamaākāsasutta 虚空之一
SN 36.13 Dutiyaākāsasutta 虚空之二
SN 36.14 Agārasutta 客舍
SN 36.15 Paṭhamaānandasutta 止息之一
SN 36.16 Dutiyaānandasutta 止息之二
SN 36.17 Paṭhamasambahulasutta 八支之一
SN 36.18 Dutiyasambahulasutta 八支之二
SN 36.19 Pañcakaṅgasutta 般奢康伽
SN 36.20 Bhikkhusutta 比丘
SN 36.21 Sīvakasutta 尸婆
SN 36.22 Aṭṭhasatasutta 百八
SN 36.23 Aññatarabhikkhusutta 比丘
SN 36.24 Pubbasutta 往昔智之一
SN 36.25 Ñāṇasutta 往昔智之二
SN 36.26 Sambahulabhikkhusutta 众多比丘

SN 36.27 Paṭhamasamaṇabrāhmaṇasutta 沙门婆罗门之一

SN 36.28 Dutiyasamaṇabrāhmaṇasutta沙门婆罗门之二

SN 36.29 Tatiyasamaṇabrāhmaṇasutta 沙门婆罗门之三

SN 36.30 Suddhikasutta 纯粹经之一
SN 36.31 Nirāmisasutta 非物质经之二
SN 37.1 Mātugāmasutta 可意女子
SN 37.2 Purisasutta 可意男子
SN 37.3 Āveṇikadukkhasutta 特殊
SN 37.4 Tīhidhammehisutta 三法
SN 37.5 Kodhanasutta 有忿怒
SN 37.6 Upanāhīsutta 有怨恨
SN 37.7 Issukīsutta 有嫉妒
SN 37.8 Maccharīsutta 有悭吝
SN 37.9 Aticārīsutta 邪行
SN 37.10 Dussīlasutta 毁坏戒律
SN 37.11 Appassutasutta 少闻
SN 37.12 Kusītasutta 懈怠
SN 37.13 Muṭṭhassatisutta 失念
SN 37.14 Pañcaverasutta 违犯五戒
SN 37.15 Akkodhanasutta 无嗔
SN 37.16 Anupanāhīsutta 无怨恨
SN 37.17 Anissukīsutta 无嫉妒
SN 37.18 Amaccharīsutta 无悭吝
SN 37.19 Anaticārīsutta 无邪行
SN 37.20 Susīlasutta 持戒
SN 37.21 Bahussutasutta 多闻
SN 37.22 Āraddhavīriyasutta 精进
SN 37.23 Upaṭṭhitassatisutta 正念现前
SN 37.24 Pañcasīlasutta 具足五戒
SN 37.25 Visāradasutta 无所畏
SN 37.26 Pasayhasutta 抑制
SN 37.27 Abhibhuyyasutta 克服
SN 37.28 Ekasutta 单一
SN 37.29 Aṅgasutta 妇女五力经
SN 37.30 Nāsentisutta 放逐
SN 37.31 Hetusutta 因
SN 37.32 Ṭhānasutta 位处

SN 37.33 Pañcasīlavisāradasutta 具足五戒而无畏

SN 37.34 Vaḍḍhīsutta 增长
SN 38.1 Nibbānapañhāsutta 涅槃
SN 38.2 Arahattapañhāsutta 阿罗汉果
SN 38.3 Dhammavādīpañhāsutta 法语者
SN 38.4 Kimatthiyasutta 何利
SN 38.5 Assāsappattasutta 安息
SN 38.6 Paramassāsappattasutta 最上安息
SN 38.7 Vedanāpañhāsutta 受
SN 38.8 Āsavapañhāsutta 漏
SN 38.9 Avijjāpañhāsutta 无明
SN 38.10 Taṇhāpañhāsutta 爱
SN 38.11 Oghapañhāsutta 暴流
SN 38.12 Upādānapañhāsutta 取
SN 38.13 Bhavapañhāsutta 有
SN 38.14 Dukkhapañhāsutta 苦
SN 38.15 Sakkāyapañhāsutta 自身
SN 38.16 Dukkarapañhāsutta 难行

SN 39.1 Sāmaṇḍakasutta 遍行外道沙门达卡问舍利弗

SN 39.2 Dukkarasutta 难行
SN 40.1 Paṭhamajhānapañhāsutta 何为初禅
SN 40.2 Dutiyajhānapañhāsutta 何为二禅
SN 40.3 Tatiyajhānapañhāsutta 何为三禅
SN 40.4 Catutthajhānapañhāsutta 何为四禅

SN 40.5 Ākāsānañcāyatanapañhāsutta 何为空无边处

SN 40.6 Viññāṇañcāyatanapañhāsutta 何为识无边处

SN 40.7 Ākiñcaññāyatanapañhāsutta 何为无所有处

SN 40.8 Nevasaññānāsaññāyatanapañhāsutta 何为非想非非想处

SN 40.9 Animittapañhāsutta 何为无相三昧
SN 40.10 Sakkasutta 帝释
SN 40.11 Candanasutta 栴檀天子
SN 41.1 Saṃyojanasutta 系缚
SN 41.2 Paṭhamaisidattasutta 伊西达多之一
SN 41.3 Dutiyaisidattasutta 伊西达多之二
SN 41.4 Mahakapāṭihāriyasutta 摩诃迦
SN 41.5 Paṭhamakāmabhūsutta 迦摩浮之一
SN 41.6 Dutiyakāmabhūsutta 迦摩浮之二
SN 41.7 Godattasutta 牛达多
SN 41.8 Nigaṇṭhanāṭaputtasutta 尼乾陀
SN 41.9 Acelakassapasutta 裸形
SN 41.10 Gilānadassanasutta 探病经
SN 42.1 Caṇḍasutta 暴恶
SN 42.2 Tālapuṭasutta 布吒
SN 42.3 Yodhājīvasutta 战士
SN 42.4 Hatthārohasutta 骑象士
SN 42.5 Assārohasutta 骑马士
SN 42.6 Asibandhakaputtasutta 刀师子问死者
SN 42.7 Khettūpamasutta 说法
SN 42.8 Saṅkhadhamasutta 法螺
SN 42.9 Kulasutta 家族
SN 42.10 Maṇicūḷakasutta 顶髻
SN 42.11 Bhadrakasutta 婆托罗加问苦
SN 42.12 Rāsiyasutta 罗舍聚落主
SN 42.13 Pāṭaliyasutta 婆多利耶问幻
SN 43.1 Kāyagatāsatisutta 身
SN 43.2 Samathavipassanāsutta 止观
SN 43.3 Savitakkasavicārasutta 有寻
SN 43.4 Suññatasamādhisutta 空
SN 43.5 Satipaṭṭhānasutta 念住
SN 43.6 Sammappadhānasutta 正勤
SN 43.7 Iddhipādasutta 如意足
SN 43.8 Indriyasutta 根
SN 43.9 Balasutta 力
SN 43.10 Bojjhaṅgasutta 觉支
SN 43.11 Maggaṅgasutta 道
SN 43.12 Asaṅkhatasutta 无为经
SN 43.13 Anatasutta 终极
SN 43.14-43 Anāsavādisutta 无漏至皈依等三十经
SN 43.44 Parāyanasutta 到彼岸之道
SN 44.1 Khemāsutta 谶摩长老尼
SN 44.2 Anurādhasutta 阿菟罗陀

SN 44.3 Paṭhamasāriputtakoṭṭhikasutta 舍利弗-拘絺罗第一

SN 44.4 Dutiyasāriputtakoṭṭhikasutta 舍利弗-拘絺罗第二

SN 44.5 Tatiyasāriputtakoṭṭhikasutta 舍利弗-拘絺罗第三

SN 44.6 Catutthasāriputtakoṭṭhikasutta 舍利弗-拘絺罗第四

SN 44.7 Moggallānasutta 目犍连答普行沙门婆蹉
SN 44.8 Vacchagottasutta 世尊答普行沙门婆蹉
SN 44.9 Kutūhalasālāsutta 论议堂
SN 44.10 Ānandasutta 世尊答普行沙门与阿难问

SN 44.11 Sabhiyakaccānasutta 具寿诜陀迦旃延答婆蹉

SN 45.1 Avijjāsutta 无明
SN 45.2 Upaḍḍhasutta 半
SN 45.3 Sāriputtasutta 舍利弗
SN 45.4 Jāṇussoṇibrāhmaṇasutta 生闻婆罗门
SN 45.5 Kimatthiyasutta 何义

SN 45.6 Paṭhamaaññatarabhikkhusutta 某比丘之一

SN 45.7 Dutiyaaññatarabhikkhusutta 某比丘之二
SN 45.8 Vibhaṅgasutta 分别
SN 45.9 Sūkasutta 芒
SN 45.10 Nandiyasutta 难提
SN 45.11 Paṭhamavihārasutta 住之一
SN 45.12 Dutiyavihārasutta 住之二
SN 45.13 Sekkhasutta 有学
SN 45.14 Paṭhamauppādasutta 生起之一
SN 45.15 Dutiyauppādasutta 生起的第二经
SN 45.16 Paṭhamaparisuddhasutta 清净的第一经
SN 45.17 Dutiyaparisuddhasutta 清净的第二经

SN 45.18 Paṭhamakukkuṭārāmasutta 鸡林精舍的第一经

SN 45.19 Dutiyakukkuṭārāmasutta 鸡林精舍的第二经

SN 45.20 Tatiyakukkuṭārāmasutta 鸡林精舍的第三经

SN 45.21 Micchattasutta 邪性经
SN 45.22 Akusaladhammasutta 不善法经
SN 45.23 Paṭhamapaṭipadāsutta 道的第一经
SN 45.24 Dutiyapaṭipadāsutta 道的第二经

SN 45.25 Paṭhamaasappurisasutta 非善人的第一经

SN 45.26 Dutiyaasappurisasutta 非善人的第二经
SN 45.27 Kumbhasutta 瓶子经
SN 45.28 Samādhisutta 定经
SN 45.29 Vedanāsutta 受经
SN 45.30 Uttiyasutta 郁低迦经
SN 45.31 Paṭhamapaṭipattisutta 正确的修行
SN 45.32 Dutiyapaṭipattisutta 修行的人
SN 45.33 Viraddhasutta 错过
SN 45.34 Pāraṅgamasutta 到达彼岸
SN 45.35 Paṭhamasāmaññasutta 沙门法之一
SN 45.36 Dutiyasāmaññasutta 沙门法之二
SN 45.37 Paṭhamabrahmaññasutta 婆罗门法之一
SN 45.38 Dutiyabrahmaññasutta 婆罗门法之二
SN 45.39 Paṭhamabrahmacariyasutta 梵行之一
SN 45.40 Dutiyabrahmacariyasutta 梵行之二
SN 45.41 Rāgavirāgasutta 远离贪欲

SN 45.42-47 Saṃyojanappahānādisuttachakka 断除诸结至知见等六经

SN 45.48 Anupādāparinibbānasutta 无执取涅槃

SN 45.49 Kalyāṇamittasutta 善友

SN 45.50-54 Sīlasampadādisuttapañcaka 具足戒律至具足不放逸等五经

SN 45.55 Yonisomanasikārasampadāsutta 具足如理作意

SN 45.56 Dutiyakalyāṇamittasutta 善友之二

SN 45.57-61 Dutiyasīlasampadādisuttapañcaka 具足戒律至具足不放逸等五经之二

SN 45.62 Dutiyayonisomanasikārasampadāsutta 具足如理作意之二

SN 45.63 Kalyāṇamittasutta 善友之一

SN 45.64-68 Sīlasampadādisuttapañcaka 具足戒律至具足不放逸等五经之一

SN 45.69 Yonisomanasikārasampadāsutta 具足如理作意之一

SN 45.70 Dutiyakalyāṇamittasutta 善友之二

SN 45.71-75 Dutiyasīlasampadādisuttapañcaka 戒具足至不放逸具足等五经之二

SN 45.76 Dutiyayonisomanasikārasampadāsutta 作意具足之二

SN 45.77 Kalyāṇamittasutta 善友之一

SN 45.78-82 Sīlasampadādisuttapañcaka 戒具足至不放逸具足等五经之一

SN 45.83 Yonisomanasikārasampadāsutta 作意具足之一

SN 45.84 Dutiyakalyāṇamittasutta 善友之二

SN 45.85-89 Dutiyasīlasampadādisuttapañcaka 戒具足至不放逸具足等五经之二

SN 45.90 Dutiyayonisomanasikārasampadāsutta 作意具足之二

SN 45.91 Paṭhamapācīnaninnasutta 依止东之一

SN 45.92-95 Dutiyādipācīnaninnasuttacatukka 依止东之二～五

SN 45.96 Chaṭṭhapācīnaninnasutta 依止东之六

SN 45.97 Paṭhamasamuddaninnasutta 依止海之一

SN 45.98-102 Dutiyādisamuddaninnasuttapañcaka 依止海之二～六

SN 45.103 Paṭhamapācīnaninnasutta 调伏东之一

SN 45.104-108 Dutiyādipācīnaninnasuttapañcaka 调伏东之二～六

SN 45.109 Paṭhamasamuddaninnasutta 调伏海之一

SN 45.110-114 Dutiyādisamuddaninnasutta 调伏海之二～六

SN 45.115 Paṭhamapācīnaninnasutta 不死东之一

SN 45.116-120 Dutiyādipācīnaninnasutta 不死东之二～六

SN 45.121 Paṭhamasamuddaninnasutta 不死海之一

SN 45.122-126 Dutiyādisamuddaninnasutta 不死海之二～六

SN 45.127 Paṭhamapācīnaninnasutta 涅槃东之一

SN 45.128-132 Dutiyādipācīnaninnasutta 涅槃东之二～六

SN 45.133 Paṭhamasamuddaninnasutta 涅槃海之一

SN 45.134-138 Dutiyādisamuddaninnasutta 涅槃海之二～六

SN 45.139 Tathāgatasutta 如来经
SN 45.140 Padasutta 足迹经
SN 45.141-145 Kūṭādisutta 屋顶至转轮王等五经

SN 45.146-148 Candimādisutta 月光至迦尸衣等三经

SN 45.149 Balasutta 力喻
SN 45.150 Bījasutta 种子
SN 45.151 Nāgasutta 龙喻
SN 45.152 Rukkhasutta 树喻
SN 45.153 Kumbhasutta 瓶喻
SN 45.154 Sūkasutta 芒喻
SN 45.155 Ākāsasutta 虚空吹风
SN 45.156 Paṭhamameghasutta 云之一
SN 45.157 Dutiyameghasutta 云之二
SN 45.158 Nāvāsutta 船舶绳喻
SN 45.159 Āgantukasutta 客喻
SN 45.160 Nadīsutta 河喻
SN 45.161 Esanāsutta 寻求经
SN 45.162 Vidhāsutta 我慢经
SN 45.163 Āsavasutta 漏经
SN 45.164 Bhavasutta 有经
SN 45.165 Dukkhatāsutta 苦经
SN 45.166 Khilasutta 碍经
SN 45.167 Malasutta 垢经
SN 45.168 Nīghasutta 摇经
SN 45.169 Vedanāsutta 受经
SN 45.170 Taṇhāsutta 渴爱经
SN 45.171 Tasināsutta 渴爱经
SN 45.172 Oghasutta 暴流经
SN 45.173 Yogasutta 轭经
SN 45.174 Upādānasutta 取经
SN 45.175 Ganthasutta 系经
SN 45.176 Anusayasutta 随眠经
SN 45.177 Kāmaguṇasutta 妙欲经
SN 45.178 Nīvaraṇasutta 盖经
SN 45.179 Upādānakkhandhasutta 五取蕴经
SN 45.180 Orambhāgiyasutta 五下分结经
SN 45.181 Uddhambhāgiyasutta 五上分结经
SN 46.1 Himavantasutta 雪山
SN 46.2 Kāyasutta 身
SN 46.3 Sīlasutta 戒具足经
SN 46.4 Vatthasutta 衣
SN 46.5 Bhikkhusutta 比丘
SN 46.6 Kuṇḍaliyasutta 昆达利
SN 46.7 Kūṭāgārasutta 屋顶
SN 46.8 Upavānasutta 优波摩
SN 46.9 Paṭhamauppannasutta 生之一
SN 46.10 Dutiyauppannasutta 生之二
SN 46.11 Pāṇasutta 生类
SN 46.12 Paṭhamasūriyūpamasutta 日轮喻之一
SN 46.13 Dutiyasūriyūpamasutta 日轮喻之二
SN 46.14 Paṭhamagilānasutta 病之一
SN 46.15 Dutiyagilānasutta 病之二
SN 46.16 Tatiyagilānasutta 病之三
SN 46.17 Pāraṅgamasutta 到彼岸
SN 46.18 Viraddhasutta 失
SN 46.19 Ariyasutta 圣
SN 46.20 Nibbidāsutta 厌患
SN 46.21 Bodhāyasutta 觉
SN 46.22 Bojjhaṅgadesanāsutta 说觉支
SN 46.23 Ṭhāniyasutta 处
SN 46.24 Ayonisomanasikārasutta 非如理
SN 46.25 Aparihāniyasutta 不衰损
SN 46.26 Taṇhakkhayasutta （渴爱）尽
SN 46.27 Taṇhānirodhasutta （渴爱）灭
SN 46.28 Nibbedhabhāgiyasutta 抉择分
SN 46.29 Ekadhammasutta 一法
SN 46.30 Udāyisutta 优陀夷
SN 46.31 Paṭhamakusalasutta 善之一
SN 46.32 Dutiyakusalasutta 善之二
SN 46.33 Upakkilesasutta 随烦恼
SN 46.34 Anupakkilesasutta 无随烦恼
SN 46.35 Ayonisomanasikārasutta 非如理之一
SN 46.36 Yonisomanasikārasutta 如理之二
SN 46.37 Buddhisutta 增长
SN 46.38 Āvaraṇanīvaraṇasutta 障盖
SN 46.39 Rukkhasutta 树
SN 46.40 Nīvaraṇasutta 盖
SN 46.41 Vidhāsutta 类
SN 46.42 Cakkavattisutta 转轮
SN 46.43 Mārasutta 魔
SN 46.44 Duppaññasutta 愚钝
SN 46.45 Paññavantasutta 有慧
SN 46.46 Daliddasutta 贫穷
SN 46.47 Adaliddasutta不贫穷
SN 46.48 Ādiccasutta 日轮
SN 46.49 Ajjhattikaṅgasutta 内在因素（一）
SN 46.50 Bāhiraṅgasutta 外在因素（二）
SN 46.51 Āhārasutta 食经
SN 46.52 Pariyāyasutta 不共教说经
SN 46.53 Aggisutta 火喻经
SN 46.54 Mettāsahagatasutta 四无量心解脱经
SN 46.55 Saṅgāravasutta 伤歌逻水钵喻经
SN 46.56 Abhayasutta 无畏经
SN 46.57 Aṭṭhikamahapphalasutta 骨想功德
SN 46.58 Puḷavakasutta 虫食想功德
SN 46.59 Vinīlakasutta 青瘀想功德
SN 46.60 Vicchiddakasutta 坏想功德
SN 46.61 Uddhumātakasutta 膨胀想功德
SN 46.62 Mettāsutta 慈心想功德
SN 46.63 Karuṇāsutta 悲心想功德
SN 46.64 Muditāsutta 喜心想功德
SN 46.65 Upekkhāsutta 舍心想功德
SN 46.66 Ānāpānasutta 入出息念功德
SN 46.67 Asubhasutta 不净想功德
SN 46.68 Maraṇasutta 死想功德

SN 46.69 Āhārepaṭikūlasutta 食物中的厌逆想功德

SN 46.70 Anabhiratisutta 世间不可乐想功德
SN 46.71 Aniccasutta 无常想功德
SN 46.72 Dukkhasutta 苦想功德
SN 46.73 Anattasutta 无我想功德
SN 46.74 Pahānasutta 断想功德
SN 46.75 Virāgasutta 离贪想功德
SN 46.76 Nirodhasutta 灭想功德
SN 46.77-88 Gaṅgānadīādisutta 恒河等十二经
SN 46.89-98 Tathāgatādisutta 如来等十经
SN 46.99-110 Balādisutta 力喻等十二经
SN 46.111-120 Esanādisutta 寻求等十经
SN 46.121-129 Oghādisutta 暴流等九经
SN 46.130 Uddhambhāgiyasutta 五上分结

SN 46.131-142 Punagaṅgānadīādisutta 恒河等十二经

SN 46.143-152 Punatathāgatādisutta 如来等十经
SN 46.153-164 Punabalādisutta 力喻等十二经
SN 46.165-175 Punaesanādisutta 寻求等十一经
SN 46.176-185 Punaoghādisutta 暴流等十经
SN 47.1 Ambapālisutta 庵罗
SN 47.2 Satisutta 正念
SN 47.3 Bhikkhusutta 比丘
SN 47.4 Sālasutta 萨罗村
SN 47.5 Akusalarāsisutta 善聚
SN 47.6 Sakuṇagghisutta 鹰经
SN 47.7 Makkaṭasutta 猿猴
SN 47.8 Sūdasutta 厨师
SN 47.9 Gilānasutta 病
SN 47.10 Bhikkhunupassayasutta 比丘尼经
SN 47.11 Mahāpurisasutta 大丈夫
SN 47.12 Nālandasutta 那烂陀经
SN 47.13 Cundasutta 纯陀经
SN 47.14 Ukkacelasutta 支罗
SN 47.15 Bāhiyasutta 婆醯迦
SN 47.16 Uttiyasutta 郁低迦
SN 47.17 Ariyasutta 圣
SN 47.18 Brahmasutta 梵天王经
SN 47.19 Sedakasutta 私伽陀
SN 47.20 Janapadakalyāṇīsutta 国土
SN 47.21 Sīlasutta 戒
SN 47.22 Ciraṭṭhitisutta 住
SN 47.23 Parihānasutta 损灭
SN 47.24 Suddhasutta 清净
SN 47.25 Aññatarabrāhmaṇasutta 婆罗门
SN 47.26 Padesasutta 一分
SN 47.27 Samattasutta 悉皆（全分）
SN 47.28 Lokasutta 世界
SN 47.29 Sirivaḍḍhasutta 尸利阿荼
SN 47.30 Mānadinnasutta 摩那提那
SN 47.31 Ananussutasutta 未闻
SN 47.32 Virāgasutta 离贪
SN 47.33 Viraddhasutta 失
SN 47.34 Bhāvitasutta 修习
SN 47.35 Satisutta 正念
SN 47.36 Aññāsutta 开悟
SN 47.37 Chandasutta 欲
SN 47.38 Pariññātasutta 遍知
SN 47.39 Bhāvanāsutta 修习
SN 47.40 Vibhaṅgasutta 解说念住
SN 47.41 Amatasutta 不死
SN 47.42 Samudayasutta 集起
SN 47.43 Maggasutta 道
SN 47.44 Satisutta 正念
SN 47.45 Kusalarāsisutta 善聚
SN 47.46 Pātimokkhasaṃvarasutta 波罗提木叉
SN 47.47 Duccaritasutta 恶行
SN 47.48 Mittasutta 友
SN 47.49 Vedanāsutta 受
SN 47.50 Āsavasutta 漏

SN 47.51-62 Gaṅgānadīādisuttadvādasaka 恒河等十二经

SN 47.63-72 Tathāgatādisutta 如来等十经
SN 47.73-84 Balādisutta 力喻等十二经
SN 47.85-94 Esanādisutta 寻求解等十经

SN 47.95-104 Uddhambhāgiyādisutta 五上分结等十经

SN 48.1 Suddhikasutta 清净
SN 48.2 Paṭhamasotāpannasutta 预流之一
SN 48.3 Dutiyasotāpannasutta 预流之二
SN 48.4 Paṭhamaarahantasutta 阿罗汉之一
SN 48.5 Dutiyaarahantasutta 阿罗汉之二

SN 48.6 Paṭhamasamaṇabrāhmaṇasutta 沙门婆罗门之一

SN 48.7 Dutiyasamaṇabrāhmaṇasutta 沙门婆罗门之二经

SN 48.8 Daṭṭhabbasutta 应观五根经
SN 48.9 Paṭhamavibhaṅgasutta 解说五根之一
SN 48.10 Dutiyavibhaṅgasutta 解说五根之二经
SN 48.11 Paṭilābhasutta 获得
SN 48.12 Paṭhamasaṃkhittasutta 略说之一
SN 48.13 Dutiyasaṃkhittasutta 略说之二
SN 48.14 Tatiyasaṃkhittasutta 略说之三
SN 48.15 Paṭhamavitthārasutta 广说之一
SN 48.16 Dutiyavitthārasutta 广说之二
SN 48.17 Tatiyavitthārasutta 广说之三
SN 48.18 Paṭipannasutta 四向
SN 48.19 Sampannasutta 寂静
SN 48.20 Āsavakkhayasutta 漏尽
SN 48.21 Punabbhavasutta 后有
SN 48.22 Jīvitindriyasutta 命根
SN 48.23 Aññindriyasutta 知根
SN 48.24 Ekabījīsutta 一种者
SN 48.25 Suddhakasutta 六根清净
SN 48.26 Sotāpannasutta 预流
SN 48.27 Arahantasutta 阿罗汉
SN 48.28 Sambuddhasutta 等觉

SN 48.29 Paṭhamasamaṇabrāhmaṇasutta 沙门婆罗门之一

SN 48.30 Dutiyasamaṇabrāhmaṇasutta 沙门婆罗门之二

SN 48.31 Suddhikasutta 五根清净
SN 48.32 Sotāpannasutta 预流
SN 48.33 Arahantasutta 阿罗汉

SN 48.34 Paṭhamasamaṇabrāhmaṇasutta 沙门婆罗门之一

SN 48.35 Dutiyasamaṇabrāhmaṇasutta 沙门婆罗门之二

SN 48.36 Paṭhamavibhaṅgasutta 广说之一
SN 48.37 Dutiyavibhaṅgasutta 广说之二
SN 48.38 Tatiyavibhaṅgasutta 广说之三
SN 48.39 Kaṭṭhopamasutta 钻木喻
SN 48.40 Uppaṭipāṭikasutta 五根灭经
SN 48.41 Jarādhammasutta 老法
SN 48.42 Uṇṇābhabrāhmaṇasutta 温那巴婆罗门经
SN 48.43 Sāketasutta 沙祇城
SN 48.44 Pubbakoṭṭhakasutta 东河
SN 48.45 Paṭhamapubbārāmasutta 东园之一
SN 48.46 Dutiyapubbārāmasutta 东园之二
SN 48.47 Tatiyapubbārāmasutta 东园之三
SN 48.48 Catutthapubbārāmasutta 东园之四
SN 48.49 Piṇḍolabhāradvājasutta 宾头卢
SN 48.50 Āpaṇasutta 信经
SN 48.51 Sālasutta 拘萨罗
SN 48.52 Mallikasutta 茉莉城
SN 48.53 Sekhasutta 有学经
SN 48.54 Padasutta 足迹
SN 48.55 Sārasutta 核香经
SN 48.56 Patiṭṭhitasutta 依止经
SN 48.57 Sahampatibrahmasutta 娑婆主梵天经
SN 48.58 Sūkarakhatasutta 灵鹫山
SN 48.59 Paṭhamauppādasutta 未生亦生之一
SN 48.60 Dutiyauppādasutta 未生亦生之二
SN 48.61 Saṃyojanasutta 断结经
SN 48.62 Anusayasutta 随眠经
SN 48.63 Pariññāsutta 遍知经
SN 48.64 Āsavakkhayasutta 漏尽经
SN 48.65 Paṭhamaphalasutta 果之一
SN 48.66 Dutiyaphalasutta 果之二
SN 48.67 Paṭhamarukkhasutta 树喻之一
SN 48.68 Dutiyarukkhasutta 树喻之二
SN 48.69 Tatiyarukkhasutta 树喻之三
SN 48.70 Catuttharukkhasutta 树喻之四
SN 48.71-82 Pācīnādisutta 依止东等十二经
SN 48.83-92 Tathāgatādisutta 如来等十经
SN 48.93-104 Punabalādisutta 力喻等十二经
SN 48.105-116 Punaesanādisutta 寻求等十二经
SN 48.117-126 Oghādisutta 暴流等十经
SN 48.127-138 Punapācīnādisutta 东方等十二经

SN 48.139-148 Tathāgatādisuttadasaka 如来等十经

SN 48.149-160 Balādisuttadvādasaka 力喻等十二经

SN 48.161-170 Esanādisuttadasaka 寻求等十经
SN 48.171-180 Oghādisuttadasaka 暴流等十经
SN 49.1-12 Pācīnādisutta 东方等十二经
SN 49.13-22 Tathāgatādisutta 如来等十经
SN 49.23-34 Balakaraṇīyādisutta 力喻等十二经
SN 49.35-44 Esanādisuttadasaka 寻求等十经
SN 49.45-54 Oghādisutta 暴流等十经
SN 50.1-12 Balādisutta 五力等十二经
SN 50.13-22 Tathāgatādisutta 如来等十经
SN 50.23-34 Balādisutta 力喻等十二经
SN 50.35-44 Esanādisutta 寻求等十经
SN 50.45-54 Oghādisutta 暴流等十经
SN 50.55-66 Pācīnādisutta 东方等十二经
SN 50.67-76 Tathāgatādisutta 如来等十经

SN 50.77-88 Balakaraṇīyādisuttadvādasaka 力喻等十二经

SN 50.89-98 Esanādisuttadvādasaka 寻求等十经
SN 50.99-108 Oghādisuttadasaka 暴流等十经
SN 51.1 Apārasutta 此岸
SN 51.2 Viraddhasutta 有失圣道
SN 51.3 Ariyasutta 圣
SN 51.4 Nibbidāsutta 厌患
SN 51.5 Iddhipadesasutta 一分
SN 51.6 Samattasutta 全分
SN 51.7 Bhikkhusutta 比丘
SN 51.8 Buddhasutta 佛
SN 51.9 Ñāṇasutta 智生
SN 51.10 Cetiyasutta 塔
SN 51.11 Pubbasutta 现等觉前
SN 51.12 Mahapphalasutta 大果
SN 51.13 Chandasamādhisutta 欲定
SN 51.14 Moggallānasutta 目犍连
SN 51.15 Uṇṇābhabrāhmaṇasutta 婆罗门

SN 51.16 Paṭhamasamaṇabrāhmaṇasutta 沙门婆罗门之一

SN 51.17 Dutiyasamaṇabrāhmaṇasutta 沙门婆罗门之二

SN 51.18 Bhikkhusutta 比丘
SN 51.19 Iddhādidesanāsutta 说示
SN 51.20 Vibhaṅgasutta 四神足分解
SN 51.21 Maggasutta 道
SN 51.22 Ayoguḷasutta 如铁丸
SN 51.23 Bhikkhusutta 比丘
SN 51.24 Suddhikasutta 清净
SN 51.25 Paṭhamaphalasutta 果之一
SN 51.26 Dutiyaphalasutta 果之二
SN 51.27 Paṭhamaānandasutta 阿难之一
SN 51.28 Dutiyaānandasutta 阿难之二
SN 51.29 Paṭhamabhikkhusutta 比丘之一
SN 51.30 Dutiyabhikkhusutta 比丘之二
SN 51.31 Moggallānasutta 目犍连
SN 51.32 Tathāgatasutta 如来
SN 51.33-44 Gaṅgānadīādisutta 恒河等十二经
SN 51.45-54 Tathāgatādisuttadasaka 如来等十经
SN 51.55-66 Balādisuttadvādasaka 力喻等十二经
SN 51.67-76 Esanādisuttadasaka 寻求解
SN 51.77-86 Oghādisuttadasaka 暴流等十经
SN 52.1 Paṭhamarahogatasutta 独处之一
SN 52.2 Dutiyarahogatasutta 独处之二
SN 52.3 Sutanusutta 手成浴池
SN 52.4 Paṭhamakaṇḍakīsutta 坎它契之一
SN 52.5 Dutiyakaṇḍakīsutta 坎它契之二
SN 52.6 Tatiyakaṇḍakīsutta 坎它契之三
SN 52.7 Taṇhākkhayasutta 爱尽
SN 52.8 Salaḷāgārasutta 松林精舍
SN 52.9 Ambapālivanasutta 庵婆婆梨园
SN 52.10 Bāḷhagilānasutta 重病
SN 52.11 Kappasahassasutta 一千劫
SN 52.12 Iddhividhasutta 神变
SN 52.13 Dibbasotasutta 天耳界
SN 52.14 Cetopariyasutta 心
SN 52.15 Ṭhānasutta 处
SN 52.16 Kammasamādānasutta 业
SN 52.17 Sabbatthagāminisutta 道
SN 52.18 Nānādhātusutta 世间
SN 52.19 Nānādhimuttisutta 种种胜解
SN 52.20 Indriyaparopariyattasutta 根
SN 52.21 Jhānādisutta 静虑
SN 52.22 Pubbenivāsasutta 明之一
SN 52.23 Dibbacakkhusutta 明之二
SN 52.24 Āsavakkhayasutta 明之三
SN 53.1-12 Jhānādisuttadvādasaka 静虑等十二经
SN 53.13-22 Tathāgatādisutta 如来等十经
SN 53.23-34 Balādisutta 力喻等十二经
SN 53.35-44 Esanādisutta 寻求等十经
SN 53.45-54 Oghādisutta 暴流等十经
SN 54.1 Ekadhammasutta 一法
SN 54.2 Bojjhaṅgasutta 觉支
SN 54.3 Suddhikasutta 清净
SN 54.4 Paṭhamaphalasutta 果之一
SN 54.5 Dutiyaphalasutta 果之二
SN 54.6 Ariṭṭhasutta 阿梨瑟吒
SN 54.7 Mahākappinasutta 罽宾那
SN 54.8 Padīpopamasutta 灯喻
SN 54.9 Vesālīsutta 毗舍离
SN 54.10 Kimilasutta 金毗罗
SN 54.11 Icchānaṅgalasutta 一奢能伽罗
SN 54.12 Kaṅkheyyasutta 卢夷强耆
SN 54.13 Paṭhamaānandasutta 阿难之一
SN 54.14 Dutiyaānandasutta 阿难之二
SN 54.15 Paṭhamabhikkhusutta 比丘之一
SN 54.16 Dutiyabhikkhusutta 比丘之二
SN 54.17 Saṃyojanappahānasutta 结
SN 54.18 Anusayasamugghātasutta 随眠
SN 54.19 Addhānapariññāsutta 行路
SN 54.20 Āsavakkhayasutta 漏尽
SN 55.1 Cakkavattirājasutta 王
SN 55.2 Brahmacariyogadhasutta 预流
SN 55.3 Dīghāvuupāsakasutta 长寿
SN 55.4 Paṭhamasāriputtasutta 舍利弗之一
SN 55.5 Dutiyasāriputtasutta 舍利弗之二
SN 55.6 Thapatisutta 工匠
SN 55.7 Veḷudvāreyyasutta 韦努多罗

SN 55.8 Paṭhamagiñjakāvasathasutta 砖瓦房经之一

SN 55.9 Dutiyagiñjakāvasathasutta 砖瓦房经之二

SN 55.10 Tatiyagiñjakāvasathasutta 砖瓦房经之三

SN 55.11 Sahassabhikkhunisaṃghasutta 千
SN 55.12 Brāhmaṇasutta 婆罗门
SN 55.13 Ānandattherasutta 阿难
SN 55.14 Duggatibhayasutta 恶趣之一
SN 55.15 Duggativinipātabhayasutta 恶趣之二
SN 55.16 Paṭhamamittāmaccasutta 朋友之一
SN 55.17 Dutiyamittāmaccasutta 朋友之二
SN 55.18 Paṭhamadevacārikasutta 天上游行之一
SN 55.19 Dutiyadevacārikasutta 天上游行之二
SN 55.20 Tatiyadevacārikasutta 天上游行之三
SN 55.21 Paṭhamamahānāmasutta 摩诃男之一
SN 55.22 Dutiyamahānāmasutta 摩诃男之二
SN 55.23 Godhasakkasutta 沙陀

SN 55.24 Paṭhamasaraṇānisakkasutta 萨罗那尼之一

SN 55.25 Dutiyasaraṇānisakkasutta 萨罗那尼之二

SN 55.26 Paṭhamaanāthapiṇḍikasutta 给孤独长者之一

SN 55.27 Dutiyaanāthapiṇḍikasutta 给孤独长者之二

SN 55.28 Paṭhamabhayaverūpasantasutta 怖畏怨仇止息之一

SN 55.29 Dutiyabhayaverūpasantasutta 怖畏怨仇止息之二

SN 55.30 Nandakalicchavisutta 离车
SN 55.31 Paṭhamapuññābhisandasutta 润泽之一
SN 55.32 Dutiyapuññābhisandasutta 润泽之二
SN 55.33 Tatiyapuññābhisandasutta 润泽之三
SN 55.34 Paṭhamadevapadasutta 天道之一
SN 55.35 Dutiyadevapadasutta 天道之二
SN 55.36 Devasabhāgatasutta 朋辈
SN 55.37 Mahānāmasutta 摩诃男
SN 55.38 Vassasutta 雨
SN 55.39 Kāḷigodhasutta 沙陀
SN 55.40 Nandiyasakkasutta 难提
SN 55.41 Paṭhamaabhisandasutta 润泽之一
SN 55.42 Dutiyaabhisandasutta 润泽之二
SN 55.43 Tatiyaabhisandasutta 润泽之三
SN 55.44 Paṭhamamahaddhanasutta 大宝之一
SN 55.45 Dutiyamahaddhanasutta 大宝之二
SN 55.46 Suddhakasutta 比丘
SN 55.47 Nandiyasutta 难提
SN 55.48 Bhaddiyasutta 跋提
SN 55.49 Mahānāmasutta 摩诃男
SN 55.50 Aṅgasutta 支
SN 55.51 Sagāthakasutta 有偈
SN 55.52 Vassaṃvutthasutta 雨安居
SN 55.53 Dhammadinnasutta 达摩提那
SN 55.54 Gilānasutta 疾病
SN 55.55 Sotāpattiphalasutta 预流果
SN 55.56 Sakadāgāmiphalasutta 一来果
SN 55.57 Anāgāmiphalasutta 不还果
SN 55.58 Arahattaphalasutta 阿罗汉果
SN 55.59 Paññāpaṭilābhasutta 获得
SN 55.60 Paññāvuddhisutta 增长
SN 55.61 Paññāvepullasutta 广大
SN 55.62 Mahāpaññāsutta 大慧
SN 55.63 Puthupaññāsutta 广
SN 55.64 Vipulapaññāsutta 广大
SN 55.65 Gambhīrapaññāsutta 深
SN 55.66 Appamattapaññāsutta 无量
SN 55.67 Bhūripaññāsutta 广慧
SN 55.68 Paññābāhullasutta 多多
SN 55.69 Sīghapaññāsutta 迅
SN 55.70 Lahupaññāsutta 轻快
SN 55.71 Hāsapaññāsutta 捷
SN 55.72 Javanapaññāsutta 速
SN 55.73 Tikkhapaññāsutta 利
SN 55.74 Nibbedhikapaññāsutta 决择
SN 56.1 Samādhisutta 定
SN 56.2 Paṭisallānasutta 阿兰若
SN 56.3 Paṭhamakulaputtasutta 善男子之一
SN 56.4 Dutiyakulaputtasutta 善男子之二

SN 56.5 Paṭhamasamaṇabrāhmaṇasutta 沙门婆罗门之一

SN 56.6 Dutiyasamaṇabrāhmaṇasutta 沙门婆罗门之二

SN 56.7 Vitakkasutta 寻
SN 56.8 Cintasutta 思
SN 56.9 Viggāhikakathāsutta 诤
SN 56.10 Tiracchānakathāsutta 论
SN 56.11 Dhammacakkappavattanasutta 转法轮经
SN 56.12 Tathāgatasutta 如来所说
SN 56.13 Khandhasutta 蕴
SN 56.14 Ajjhattikāyatanasutta 处
SN 56.15 Paṭhamadhāraṇasutta 受持之一
SN 56.16 Dutiyadhāraṇasutta 受持之二
SN 56.17 Avijjāsutta 无明
SN 56.18 Vijjāsutta 明
SN 56.19 Saṅkāsanasutta 无量谛义
SN 56.20 Tathasutta 真如经
SN 56.21 Paṭhamakoṭigāmasutta 跋耆之一
SN 56.22 Dutiyakoṭigāmasutta 跋耆之二
SN 56.23 Sammāsambuddhasutta 正等觉者
SN 56.24 Arahantasutta 阿罗汉
SN 56.25 Āsavakkhayasutta 漏尽
SN 56.26 Mittasutta 友
SN 56.27 Tathasutta 真如经
SN 56.28 Lokasutta 世间
SN 56.29 Pariññeyyasutta 应遍知
SN 56.30 Gavampatisutta 伽梵婆提
SN 56.31 Sīsapāvanasutta 申恕林
SN 56.32 Khadirapattasutta 佉提罗
SN 56.33 Daṇḍasutta 杖
SN 56.34 Celasutta 衣
SN 56.35 Sattisatasutta 百枪
SN 56.36 Pāṇasutta 生类
SN 56.37 Paṭhamasūriyasutta 日喻之一
SN 56.38 Dutiyasūriyasutta 日喻之二
SN 56.39 Indakhīlasutta 因陀罗柱
SN 56.40 Vādatthikasutta 论师
SN 56.41 Lokacintāsutta 思维
SN 56.42 Papātasutta 深险
SN 56.43 Mahāpariḷāhasutta 热恼
SN 56.44 Kūṭāgārasutta 重阁堂
SN 56.45 Vālasutta 毛
SN 56.46 Andhakārasutta 黑暗
SN 56.47 Paṭhamachiggaḷayugasutta 孔之一
SN 56.48 Dutiyachiggaḷayugasutta 孔之二

SN 56.49 Paṭhamasinerupabbatarājasutta 须弥之一

SN 56.50 Dutiyasinerupabbatarājasutta 须弥之二

SN 56.51 Nakhasikhāsutta 爪尖
SN 56.52 Pokkharaṇīsutta 湖池
SN 56.53 Paṭhamasambhejjasutta 合流之一
SN 56.54 Dutiyasambhejjasutta 合流之二
SN 56.55 Paṭhamamahāpathavīsutta 地之一
SN 56.56 Dutiyamahāpathavīsutta 地之二
SN 56.57 Paṭhamamahāsamuddasutta 海之一
SN 56.58 Dutiyamahāsamuddasutta 海之二
SN 56.59 Paṭhamapabbatūpamasutta 山喻之一
SN 56.60 Dutiyapabbatūpamasutta 山喻之二
SN 56.61 Aññatrasutta 其他处
SN 56.62 Paccantasutta 边地
SN 56.63 Paññāsutta 慧
SN 56.64 Surāmerayasutta 酒
SN 56.65 Odakasutta 水
SN 56.66 Matteyyasutta 母
SN 56.67 Petteyyasutta 父
SN 56.68 Sāmaññasutta 沙门
SN 56.69 Brahmaññasutta 婆罗门
SN 56.70 Pacāyikasutta 尊重
SN 56.71 Pāṇātipātasutta 杀伤生物
SN 56.72 Adinnādānasutta 不与
SN 56.73 Kāmesumicchācārasutta 邪行于诸欲经
SN 56.74 Musāvādasutta 妄语
SN 56.75 Pesuññasutta 离间语
SN 56.76 Pharusavācāsutta 粗恶语
SN 56.77 Samphappalāpasutta 杂秽语
SN 56.78 Bījagāmasutta 种子
SN 56.79 Vikālabhojanasutta 非时
SN 56.80 Gandhavilepanasutta 薰香涂香
SN 56.81 Naccagītasutta 舞蹈唱诵
SN 56.82 Uccāsayanasutta 高卧具
SN 56.83 Jātarūparajatasutta 金银
SN 56.84 Āmakadhaññasutta 谷物
SN 56.85 Āmakamaṃsasutta 肉
SN 56.86 Kumārikasutta 童女
SN 56.87 Dāsidāsasutta 婢
SN 56.88 Ajeḷakasutta 山羊、羊
SN 56.89 Kukkuṭasūkarasutta 鸡、豚
SN 56.90 Hatthigavassasutta 象
SN 56.91 Khettavatthusutta 田
SN 56.92 Kayavikkayasutta 买卖
SN 56.93 Dūteyyasutta 差使
SN 56.94 Tulākūṭasutta 假秤
SN 56.95 Ukkoṭanasutta 欺诈
SN 56.96-101 Chedanādisutta 掠夺暴行
SN 56.102 Manussacutinirayasutta 五趣之一
SN 56.103 Manussacutitiracchānasutta 五趣之二

SN 56.104 Manussacutipettivisayasutta 五趣之三

SN 56.105-107 Manussacutidevanirayādisutta 五趣之四～六

SN 56.108-110 Devacutinirayādisutta 五趣之七～九

SN 56.111-113 Devamanussanirayādisutta 五趣之十～一二

SN 56.114-116 Nirayamanussanirayādisutta 五趣之一三～一五

SN 56.117-119 Nirayadevanirayādisutta 五趣之一六～一八

SN 56.120-122 Tiracchānamanussanirayādisutta 五趣之一九～二一

SN 56.123-125 Tiracchānadevanirayādisutta 五趣之二二～二四

SN 56.126-128 Pettimanussanirayādisutta 五趣之二五～二七

SN 56.129-130 Pettidevanirayādisutta 五趣之二八～二九

SN 56.131 Pettidevapettivisayasutta 五趣之三十

[正法] AN 增支部

AN 1.1 女人的形色
AN 1.2 女人的声音
AN 1.3 女人的气味
AN 1.4 女人的滋味
AN 1.5 女人的触觉
AN 1.6 男人的形色
AN 1.7 男人的声音
AN 1.8 男人的气味
AN 1.9 男子之味
AN 1.10 男子之触
AN 1.11 净相
AN 1.12 瞋恚相
AN 1.13 心昧劣性
AN 1.14 心不寂静
AN 1.15 不如理作意
AN 1.16 不净相
AN 1.17 慈心解脱
AN 1.18 发勤精进
AN 1.19 心寂静
AN 1.20 如理作意
AN 1.21 无堪忍
AN 1.22 堪忍
AN 1.23 大无利
AN 1.24 大利
AN 1.25 无修无显
AN 1.26 已修已显
AN 1.27 无多所作
AN 1.28 已多所作
AN 1.29 引苦之法
AN 1.30 引乐之法
AN 1.31 无调之时
AN 1.32 有调之时
AN 1.33 无守之时
AN 1.34 有守之时
AN 1.35 无护之时
AN 1.36 有护之时
AN 1.37 无防之时
AN 1.38 有防之时
AN 1.39 无调守护防
AN 1.40 有调守护防
AN 1.41 心向谬方
AN 1.42 心向正方
AN 1.43 心污
AN 1.44 心净
AN 1.45 心浊
AN 1.46 心无浊
AN 1.47 心柔和
AN 1.48 心易转
AN 1.49 心杂染
AN 1.50 心解脱
AN 1.51 无闻
AN 1.52 有闻
AN 1.53 发慈心
AN 1.54 修慈心
AN 1.55 思惟慈心
AN 1.56 不善法
AN 1.57 善法
AN 1.58 放逸
AN 1.59 不放逸
AN 1.60 懈怠
AN 1.61 发勤精进
AN 1.62 大欲
AN 1.63 少欲
AN 1.64 不喜足
AN 1.65 喜足
AN 1.66 非理作意
AN 1.67 如理作意
AN 1.68 不正知
AN 1.69 正知
AN 1.70 恶友
AN 1.71 善友
AN 1.72 修不善法
AN 1.73 修善法
AN 1.74 非理作意
AN 1.75 如理作意
AN 1.76 失态
AN 1.77 慧之得
AN 1.78 财产之失
AN 1.79 财产之得
AN 1.80 称誉之失
AN 1.81 称誉之得
AN 1.82 放逸
AN 1.83 不放逸
AN 1.84 懈怠
AN 1.85 发勤精进
AN 1.86 大欲
AN 1.87 少欲
AN 1.88 不喜足
AN 1.89 喜足
AN 1.90 非理作意
AN 1.91 如理作意
AN 1.92 不正知
AN 1.93 正知
AN 1.94 恶友
AN 1.95 善友
AN 1.96 行不善法
AN 1.97 行善法
AN 1.98 放逸大无利
AN 1.99 不放逸大利
AN 1.100 懈怠大无利
AN 1.101 发勤精进大利
AN 1.102-109 大欲至正知等八经
AN 1.110 恶友
AN 1.111 善友
AN 1.112 行不善法
AN 1.113 行善法
AN 1.114 放逸
AN 1.115 不放逸
AN 1.116 懈怠
AN 1.117 发勤精进
AN 1.118-128 大欲至行不善法等十一经
AN 1.129 行善法
AN 1.130 非法示为正法
AN 1.131 正法示为非法
AN 1.132-139 非律示为律至如来所制等八经
AN 1.140 非法示为非法
AN 1.141 法示为法
AN 1.142-149 非律示为非律至如来所制等八经
AN 1.150 无犯示为犯
AN 1.151 犯示为无犯
AN 1.152-159 轻犯示为重犯至无悔除犯等八经
AN 1.160 无犯示为无犯
AN 1.161 犯示为犯
AN 1.162-169 轻犯示为轻犯至无悔除犯等八经
AN 1.170 多人的利益
AN 1.171 稀有难得
AN 1.172 稀有
AN 1.173 多人悲伤
AN 1.174 最胜者
AN 1.175-186 大眼出现至阿拉汉等十二经
AN 1.187 舍利弗
AN 1.188-197 Paṭhamavagga 憍陈如等十经
AN 1.198-208 Dutiyavagga 周利槃陀伽等十一经
AN 1.209-218 Tatiyavagga 罗睺罗等十经
AN 1.219-234 Catutthavagga 阿难等十六经
AN 1.235-247 Pañcamavagga 大爱道等十三经
AN 1.248-257 Chaṭṭhavagga 陀普萨等十经
AN 1.258-267 Sattamavagga 苏jata等十经
AN 1.268-277 Paṭhamavagga 诸行是乐等十经
AN 1.278-286 Dutiyavagga 二转轮王等九经
AN 1.287-295 Tatiyavagga 身妙行者等九经
AN 1.296-297 Paṭhamavagga 念佛等二经
AN 1.298-307 Dutiyavagga 怀邪见等十经
AN 1.308-321 Tatiyavagga 邪见颠倒等十四经
AN 1.322-365 Catutthavagga 美丽花园等四四经
AN 1.366-381 住于林中等十六经
AN 1.382 初静虑
AN 1.383-389 第二静虑等七经
AN 1.390-393 四念住等四经
AN 1.394-397 四正勤等四经
AN 1.398-401 四神足等四经
AN 1.402-406 五根等五经
AN 1.407-411 五力等五经
AN 1.412-418 七觉支等七经
AN 1.419-426 八正道等八经
AN 1.427-434 八胜处等八经
AN 1.435-442 八解脱等八经
AN 1.443-452 修十遍等十经
AN 1.453-462 修灭尽十想等十经
AN 1.463-472 修膨胀十想等十经
AN 1.473-482 修十随念等十经
AN 1.483-492 初禅五根五力等十经
AN 1.493-562 二禅五根五力等七十经
AN 1.563 大海
AN 1.564-570 起大厌背等七经
AN 1.571 身心轻安
AN 1.572 断不善法
AN 1.573 增广善法
AN 1.574 断无明
AN 1.575-576 得慧等二经
AN 1.577-579 通达多界等三经
AN 1.580-583 证四果等四经
AN 1.584-599 能得慧等十六经
AN 1.600 食念身之一
AN 1.601 食念身之二
AN 1.602 不断念身
AN 1.603 圆满念身
AN 1.604 重视念身
AN 1.605 不忘念身
AN 1.606 习于念身
AN 1.607 修于念身
AN 1.608 多作念身
AN 1.609 知于念身
AN 1.610 遍知念身
AN 1.611 证于念身
AN 2.1 Vajjasutta 二种罪
AN 2.2 Padhānasutta 二种精勤
AN 2.3 Tapanīyasutta 懊悔二法
AN 2.4 Atapanīyasutta 不懊悔二法
AN 2.5 Upaññātasutta 通达二法
AN 2.6 Saṃyojanasutta 起结二法
AN 2.7 Kaṇhasutta 无惭愧二黑法
AN 2.8 Sukkasutta 惭与愧二白法
AN 2.9 Cariyasutta 操行
AN 2.10 Vassūpanāyikasutta 前后雨安居
AN 2.11 思择力与修习力
AN 2.12 思择力与修习力之二
AN 2.13 思择力与修习力之三
AN 2.14 略说与广说
AN 2.15 犯罪与质询
AN 2.16 如法与正行
AN 2.17 所作与不作
AN 2.18 应作与不应作
AN 2.19 断不善与修善
AN 2.20 颠倒文句与误解
AN 2.21 正确文句与正解
AN 2.22 二愚人与智人
AN 2.23 怀忿与谬见
AN 2.24 二诽谤如来
AN 2.25 推断与非推断
AN 2.26 推断与非推断之二
AN 2.27 隐覆与不隐覆
AN 2.28 邪见
AN 2.29 正见
AN 2.30 破戒与具戒
AN 2.31 现法乐住与哀悯后世
AN 2.32 离贪无明
AN 2.33 善士与不善士
AN 2.34 非为报恩与报恩经
AN 2.35 应作与不应作
AN 2.36 有学无学

AN 2.37 Ajjhattabahiddhāsaṃyojanasutta 内外结经

AN 2.38 欲贪与见贪
AN 2.39 长老与幼稚
AN 2.40 恶比丘与善比丘
AN 2.41 在家或出家
AN 2.42 误解与正解
AN 2.43 浅显与深沉
AN 2.44 不和与和合
AN 2.45 无优秀长老与有优秀长老
AN 2.46 非圣与圣众
AN 2.47 糟糠与醍醐
AN 2.48 Okkācitasutta 虚谈与问答经
AN 2.49 重财与重法
AN 2.50 不如法与如法
AN 2.51 非法与法会众
AN 2.52 说非法与说法
AN 2.53 两种出世
AN 2.54 二种示现
AN 2.55 二种之死
AN 2.56 二种塔婆
AN 2.57 二种觉者
AN 2.58 漏尽与良象
AN 2.59 漏尽与良马
AN 2.60 漏尽与师王
AN 2.61 不诳与不诬
AN 2.62 交会与生育
AN 2.63 与善人同住
AN 2.64 止息嫌恨
AN 2.65 家乐与出家
AN 2.66 欲乐与出离
AN 2.67 依乐与无依
AN 2.68 漏乐与无漏
AN 2.69 染乐与无染
AN 2.70 圣乐与非圣
AN 2.71 身乐与心乐
AN 2.72 喜乐与无喜
AN 2.73 悦乐与舍乐
AN 2.74 定乐与非定
AN 2.75 喜缘乐与无喜缘
AN 2.76 悦缘与舍缘
AN 2.77 色缘乐与无色缘
AN 2.78 有本
AN 2.79 有绪
AN 2.80 有因
AN 2.81 有行
AN 2.82 有缘
AN 2.83 有色
AN 2.84 有受
AN 2.85 有想
AN 2.86 有识
AN 2.87 有为
AN 2.88 心解脱与慧解脱
AN 2.89 策励与不散乱
AN 2.90 名与色
AN 2.91 Vijjācavimuttica 明与解脱
AN 2.92 有见与无见
AN 2.93 无惭与无愧
AN 2.94 惭与愧
AN 2.95 恶言与恶友
AN 2.96 善言与善友
AN 2.97 界善巧与作意善巧
AN 2.98 犯善巧与出犯善巧
AN 2.99 昧于运与不运
AN 2.100 智于运与不运
AN 2.101 昧于许与不许
AN 2.102 智于许与不许
AN 2.103 昧于犯与无犯
AN 2.104 智于犯与无犯
AN 2.105 昧于法与非法
AN 2.106 智于法与非法
AN 2.107 昧于律与非律
AN 2.108 智于律与非律
AN 2.109 昧于悔与不悔者漏增
AN 2.110 智于悔与不悔者不漏
AN 2.111 昧于许与不许者漏增
AN 2.112 智于许与不许者不漏
AN 2.113 昧于罪与无罪者漏增
AN 2.114 智于罪与无罪者不漏
AN 2.115 昧于法与非法者漏增
AN 2.116 智于法与非法者不漏
AN 2.117 昧于律与非律者漏增
AN 2.118 智于律与非律者不漏
AN 2.119 利得与活命难断
AN 2.120 施恩与知恩难得
AN 2.121 令满足与得满足
AN 2.122 积蓄与随舍
AN 2.123 不积蓄与不随舍
AN 2.124 净相与非理作意
AN 2.125 恚相与非理作意
AN 2.126 他声与非理作意
AN 2.127 他声与如理作意
AN 2.128 轻犯与重犯
AN 2.129 粗重犯与非粗重
AN 2.130 有余犯与无余犯
AN 2.131 舍利弗及目犍连
AN 2.132 谶摩尼及莲华色
AN 2.133 居士
AN 2.134 优婆夷
AN 2.135 称与毁
AN 2.136 不搜究与搜究
AN 2.137 母与父
AN 2.138 如来与弟子
AN 2.139 清净与不执
AN 2.140 忿与恨
AN 2.141 忿调伏与恨调伏
AN 2.142 财施与法施
AN 2.143 财供养与法供养
AN 2.144 财舍与法舍
AN 2.145 财遍舍与法遍舍
AN 2.146 财受用与法受用
AN 2.147 财共用与法共用
AN 2.148 财均分与法均分
AN 2.149 财摄受与法摄受
AN 2.150 财资助与法资助
AN 2.151 财哀愍与法哀愍
AN 2.152 财覆护与法覆护
AN 2.153 礼敬财与礼敬法
AN 2.154 寻财与寻法
AN 2.155 寻求财与寻求法
AN 2.156 寻找财与寻找法
AN 2.157 供养财与供养法
AN 2.158 款待财与款待法
AN 2.159 财神通与法神通
AN 2.160 增长财与增长法
AN 2.161 财宝与法宝
AN 2.162 积蓄财与积蓄法
AN 2.163 财丰富与法丰富
AN 2.164 入定与出定善巧
AN 2.165 质直与柔和
AN 2.166 堪忍与可乐
AN 2.167 和顺与供养
AN 2.168 不害与清净
AN 2.169 不护根门与食不知量
AN 2.170 能护根门与于食知量
AN 2.171 思择力与修习力
AN 2.172 念力与定力
AN 2.173 奢摩他与毗婆舍那
AN 2.174 破戒与破见
AN 2.175 具戒与具见
AN 2.176 净戒与净见
AN 2.177 见清净与如见精勤
AN 2.178 善法不厌与精勤不止
AN 2.179 失念与不正知
AN 2.180 念与正知
AN 2.181 愤怒与怨恨
AN 2.182 无愤怒与无怨恨
AN 2.183 住在苦中
AN 2.184 住在乐中
AN 2.185 导致退失
AN 2.186 不令退失
AN 2.187 堕于地狱
AN 2.188 生于天界
AN 2.189 生于恶趣
AN 2.190 生于善趣
AN 2.191-200 不善至无恼害等十经
AN 2.201 学处二利
AN 2.202-230 别解脱律仪至草覆地等二九经
AN 2.231 知贪
AN 2.232-246 知瞋至舍离等十五经
AN 3.1 Bhayasutta 怖
AN 3.2 Lakkhaṇasutta 标识
AN 3.3 Cintīsutta 思惟
AN 3.4 Accayasutta 过失
AN 3.5 Ayonisosutta 非如理
AN 3.6 Akusalasutta 不善
AN 3.7 Sāvajjasutta 有罪
AN 3.8 Sabyābajjhasutta 有恼害
AN 3.9 Khatasutta 损害自身
AN 3.10 Malasutta 垢
AN 3.11 Ñātasutta 高名比丘
AN 3.12 Sāraṇīyasutta 终身记忆
AN 3.13 Āsaṃsasutta 正希望者
AN 3.14 Cakkavattisutta 转轮王
AN 3.15 Sacetanasutta 萨伽它那
AN 3.16 Apaṇṇakasutta 无戏论
AN 3.17 Attabyābādhasutta 自恼害
AN 3.18 Devalokasutta 天界
AN 3.19 Paṭhamapāpaṇikasutta 商人之一
AN 3.20 Dutiyapāpaṇikasutta 商人之二
AN 3.21 Samiddhasutta 具寿萨弥德
AN 3.22 Gilānasutta 病人
AN 3.23 Saṅkhārasutta 行
AN 3.24 Bahukārasutta 多益于人
AN 3.25 Vajirūpamasutta 金刚喻经
AN 3.26 Sevitabbasutta 可亲近
AN 3.27 Jigucchitabbasutta 应厌弃
AN 3.28 Gūthabhāṇīsutta 粪语人
AN 3.29 Andhasutta 盲人
AN 3.30 Avakujjasutta 覆慧人
AN 3.31 Sabrahmakasutta 梵天
AN 3.32 Ānandasutta 阿难经
AN 3.33 Sāriputtasutta 舍利弗经
AN 3.34 Nidānasutta 因缘
AN 3.35 Hatthakasutta 诃哆王子
AN 3.36 Devadūtasutta 天使经
AN 3.37 Catumahārājasutta 四天王
AN 3.38 Dutiyacatumahārājasutta 四天王之二
AN 3.39 Sukhumālasutta 安乐无苦
AN 3.40 Ādhipateyyasutta 增上
AN 3.41 Sammukhībhāvasutta 现前
AN 3.42 Tiṭhānasutta 三处
AN 3.43 Atthavasasutta 遍见三因
AN 3.44 Kathāpavattisutta 说明原委
AN 3.45 Paṇḍitasutta 明智之举
AN 3.46 Sīlavantasutta 具戒
AN 3.47 Saṅkhatalakkhaṇasutta 有为相
AN 3.48 Asaṅkhatalakkhaṇasutta 无为相
AN 3.49 Pabbatarājasutta 山王
AN 3.50 Ātappakaraṇīyasutta 勇猛
AN 3.51 Mahācorasutta 大贼
AN 3.52 Paṭhamadvebrāhmaṇasutta 二婆罗门之一
AN 3.53 Dutiyadvebrāhmaṇasutta 二婆罗门之二
AN 3.54 Aññatarabrāhmaṇasutta 某婆罗门
AN 3.55 Paribbājakasutta 遍历者
AN 3.56 Nibbutasutta 涅槃
AN 3.57 Palokasutta 非法之贪
AN 3.58 Vacchagottasutta 婆蹉种
AN 3.59 Tikaṇṇasutta 提坎那婆罗门
AN 3.60 Jāṇussoṇisutta 生闻婆罗门
AN 3.61 Saṅgāravasutta 伤歌逻婆罗门
AN 3.62 Titthāyatanasutta 三种立足处
AN 3.63 Bhayasutta 怖畏
AN 3.64 Venāgapurasutta 艾那迦布拉婆罗门
AN 3.65 Sarabhasutta 舍罗步遍历者
AN 3.66 Kesamuttisutta 卡拉玛经
AN 3.67 Sāḷhasutta 沙罗经
AN 3.68 Kathāvatthusutta 讨论的事情
AN 3.69 Aññatitthiyasutta 外道的提问
AN 3.70 Akusalamūlasutta 不善根
AN 3.71 Uposathasutta 布萨
AN 3.72 Channasutta 遍历者阐陀
AN 3.73 Ājīvakasutta 邪命外道弟子
AN 3.74 Mahānāmasakkasutta 释迦族之摩诃那摩
AN 3.75 Nigaṇṭhasutta 离系若提子
AN 3.76 Nivesakasutta 能入能住
AN 3.77 Paṭhamabhavasutta 诸有之一
AN 3.78 Dutiyabhavasutta 诸有之二
AN 3.79 Sīlabbatasutta 戒禁
AN 3.80 Gandhajātasutta 薰香
AN 3.81 Cūḷanikāsutta 小千世界
AN 3.82 Samaṇasutta 沙门
AN 3.83 Gadrabhasutta 驴追牛群
AN 3.84 Khettasutta 田
AN 3.85 Vajjiputtasutta 跋耆子
AN 3.86 Sekkhasutta 有学
AN 3.87 Paṭhamasikkhāsutta 学处之一
AN 3.88 Dutiyasikkhāsutta 学处之二
AN 3.89 Tatiyasikkhāsutta 学处之三
AN 3.90 Paṭhamasikkhattayasutta 三学之一
AN 3.91 Dutiyasikkhattayasutta三学之二
AN 3.92 Saṅkavāsutta 删伽瓦
AN 3.93 Accāyikasutta 快速耕田
AN 3.94 Pavivekasutta 远离
AN 3.95 Saradasutta 秋日破暗
AN 3.96 Parisāsutta 三种团体
AN 3.97 Paṭhamaājānīyasutta 良马之一
AN 3.98 Dutiyaājānīyasutta 良马之二
AN 3.99 Tatiyaājānīyasutta 良马之三
AN 3.100 Potthakasutta 粗布衣
AN 3.103 Nimittasutta 省察禅相
AN 3.104 Pubbevasambodhasutta 正觉以前
AN 3.105 Paṭhamaassādasutta 滋味之一
AN 3.106 Dutiyaassādasutta 滋味之二
AN 3.107 Samaṇabrāhmaṇasutta 沙门婆罗门
AN 3.108 Ruṇṇasutta 歌咏是号泣
AN 3.109 Atittisutta 无厌足
AN 3.110 Arakkhitasutta 不能护
AN 3.111 Byāpannasutta 败害
AN 3.112 Paṭhamanidānasutta 缘之一
AN 3.113 Dutiyanidānasutta 缘之二
AN 3.103 Nimittasutta 省察禅相
AN 3.104 Pubbevasambodhasutta 正觉以前
AN 3.105 Paṭhamaassādasutta 滋味之一
AN 3.106 Dutiyaassādasutta 滋味之二
AN 3.107 Samaṇabrāhmaṇasutta 沙门婆罗门
AN 3.108 Ruṇṇasutta 歌咏是号泣
AN 3.109 Atittisutta 无厌足
AN 3.110 Arakkhitasutta 不能护
AN 3.111 Byāpannasutta 败坏
AN 3.112 Paṭhamanidānasutta 缘之一
AN 3.113 Dutiyanidānasutta 缘之二
AN 3.114 Āpāyikasutta 恶趣
AN 3.115 Dullabhasutta 难得
AN 3.116 Appameyyasutta 不可测量
AN 3.117 Āneñjasutta 无色禅不动行
AN 3.118 Vipattisampadāsutta 缺损与圆满
AN 3.119 Apaṇṇakasutta 无缺损
AN 3.120 Kammantasutta 圆满
AN 3.121 Paṭhamasoceyyasutta 清净之一
AN 3.122 Dutiyasoceyyasutta 清净之二
AN 3.123 Moneyyasutta 寂默
AN 3.124 Kusinārasutta 拘尸那揭罗
AN 3.125 Bhaṇḍanasutta 争论
AN 3.126 Gotamakacetiyasutta 乔达摩塔庙
AN 3.127 Bharaṇḍukālāmasutta 巴朗杜·卡拉马经
AN 3.128 哈它卡
AN 3.129 吐出
AN 3.130 阿那律之一
AN 3.131 阿那律之二
AN 3.132 隐覆
AN 3.133 书写
AN 3.134 战士
AN 3.135 Parisāsutta 众会经
AN 3.136 Mittasutta 三友经
AN 3.137 Uppādāsutta 如来出世经
AN 3.138 Kesakambalasutta 发毯经
AN 3.139 Sampadāsutta 三圆足
AN 3.140 Vuddhisutta 三增长
AN 3.141 Assakhaḷuṅkasutta 劣马
AN 3.142 Assaparassasutta 三种良马
AN 3.143 Assājānīyasutta 骏马

AN 3.144 Paṭhamamoranivāpasutta 孔雀饲育处之一

AN 3.145 Dutiyamoranivāpasutta 孔雀饲育处之二
AN 3.146 Tatiyamoranivāpasutta 孔雀饲育处之三
AN 3.147 Akusalasutta 不善
AN 3.148 Sāvajjasutta 有过失的身语意
AN 3.149 Visamasutta 不平等
AN 3.150 Asucisutta 不净
AN 3.151 Paṭhamakhatasutta 受伤之一
AN 3.152 Dutiyakhatasutta 受伤之二
AN 3.153 Tatiyakhatasutta 受伤之三
AN 3.154 Catutthakhatasutta 受伤之四
AN 3.155 Vandanāsutta 礼敬身语意
AN 3.156 Pubbaṇhasutta 午前
AN 3.157-163 三种道
AN 3.164-183 成就三法
AN 3.184 应修三法
AN 4.1 Anubuddhasutta 证悟戒定慧解脱
AN 4.2 Papatitasutta 不成就四法而堕落
AN 4.3 Paṭhamakhatasutta 受伤之一
AN 4.4 Dutiyakhatasutta 受伤之二
AN 4.5 Anusotasutta 逆流诸人
AN 4.6 Appassutasutta 少闻诸人
AN 4.7 Sobhanasutta 庄严僧团
AN 4.8 Vesārajjasutta 四无畏经
AN 4.9 Taṇhuppādasutta 四爱起处
AN 4.10 Yogasutta 四轭
AN 4.11 Carasutta 所行
AN 4.12 Sīlasutta 具戒
AN 4.13 Padhānasutta 四正勤
AN 4.14 Saṃvarasutta 律仪勤
AN 4.15 Paññattisutta 四种最上
AN 4.16 Sokhummasutta 四微细智
AN 4.17 Paṭhamaagatisutta 四不应行之一
AN 4.18 Dutiyaagatisutta 四不应行之二
AN 4.19 Tatiyaagatisutta 四不应行之三
AN 4.20 Bhattuddesakasutta 四配食者

AN 4.21 Paṭhamauruvelasutta 优楼比螺尼连禅河之一

AN 4.22 Dutiyauruvelasutta 优楼比螺尼连禅河之二

AN 4.23 Lokasutta 如来觉世间
AN 4.24 Kāḷakārāmasutta 伽蓝园
AN 4.25 Brahmacariyasutta 梵行
AN 4.26 Kuhasutta 欺瞒
AN 4.27 Santuṭṭhisutta 知足
AN 4.28 Ariyavaṃsasutta 四圣种
AN 4.29 Dhammapadasutta 四法迹
AN 4.30 Paribbājakasutta 遍历者
AN 4.31 Cakkasutta 四轮
AN 4.32 Saṅgahasutta 四摄事
AN 4.33 Sīhasutta 兽王狮子
AN 4.34 Aggappasādasutta 最上净信经
AN 4.35 Vassakārasutta 禹舍婆罗门
AN 4.36 Doṇasutta 头那婆罗门经
AN 4.37 Aparihāniyasutta 四不退堕
AN 4.38 Patilīnasutta 独处经
AN 4.39 Ujjayasutta 郁阇耶婆罗门
AN 4.40 Udāyīsutta 优陀夷婆罗门
AN 4.41 Samādhibhāvanāsutta 四种修定经
AN 4.42 Pañhabyākaraṇasutta 四种回答
AN 4.43 Paṭhamakodhagarusutta 忿恼利养之一
AN 4.44 Dutiyakodhagarusutta 忿恼利养之二
AN 4.45 Rohitassasutta 赤马天子
AN 4.46 Dutiyarohitassasutta 赤马天子之二
AN 4.47 Suvidūrasutta 四极遥远
AN 4.48 Visākhasutta 具寿毗舍佉
AN 4.49 Vipallāsasutta 四颠倒想
AN 4.50 Upakkilesasutta 四翳所覆
AN 4.51 Paṭhamapuññābhisandasutta 福报之一
AN 4.52 Dutiyapuññābhisandasutta 福报之二
AN 4.53 Paṭhamasaṃvāsasutta 四种俱住
AN 4.54 Dutiyasaṃvāsasutta 四种俱住之二
AN 4.55 Paṭhamasamajīvīsutta 更得互遇
AN 4.56 Dutiyasamajīvīsutta 更得互遇之二
AN 4.57 Suppavāsāsutta 拘利女尸婆瓦沙
AN 4.58 Sudattasutta 给孤独长者
AN 4.59 Bhojanasutta 授与食物
AN 4.60 Gihisāmīcisutta 在家弟子四供养
AN 4.61 Pattakammasutta 能作四业
AN 4.62 Ānaṇyasutta 无债乐
AN 4.63 Brahmasutta 如梵天在
AN 4.64 Nirayasutta 地狱四法经
AN 4.65 Rūpasutta 以色为量
AN 4.66 Sarāgasutta 有贪
AN 4.67 Ahirājasutta 毒蛇王族
AN 4.68 Devadattasutta 提婆达多
AN 4.69 Padhānasutta 四勤
AN 4.70 Adhammikasutta 行非法
AN 4.71 Padhānasutta 发勤精进
AN 4.72 Sammādiṭṭhisutta 正见
AN 4.73 Sappurisasutta 善士四法
AN 4.74 Paṭhamaaggasutta 四者第一之一
AN 4.75 Dutiyaaggasutta 四者第一之二
AN 4.76 Kusinārasutta 拘尸那罗娑罗双树
AN 4.77 Acinteyyasutta 四不可思议
AN 4.78 Dakkhiṇasutta 四种清净布施
AN 4.79 Vaṇijjasutta 商业
AN 4.80 Kambojasutta 女人不往剑浮沙国
AN 4.81 Pāṇātipātasutta 杀生
AN 4.82 Musāvādasutta 妄语四法
AN 4.83 Avaṇṇārahasutta 诽谤四法
AN 4.84 Kodhagarusutta 重于忿懑
AN 4.85 Tamotamasutta 闇而趣闇
AN 4.86 Oṇatoṇatasutta 当来趣下
AN 4.87 Puttasutta 四种沙门
AN 4.88 Saṃyojanasutta 三结尽故
AN 4.89 Sammādiṭṭhisutta 有正见
AN 4.90 Khandhasutta 观五取蕴
AN 4.91 Asurasutta 阿修罗
AN 4.92 Paṭhamasamādhisutta 得定之一
AN 4.93 Dutiyasamādhisutta 得定之二
AN 4.94 Tatiyasamādhisutta 得定之三
AN 4.95 Chavālātasutta 冢间火槽
AN 4.96 Rāgavinayasutta 调伏贪欲
AN 4.97 Khippanisantisutta 快速领悟者
AN 4.98 Attahitasutta 自利利他
AN 4.99 Sikkhāpadasutta 劝导五学处
AN 4.100 Potaliyasutta 遍历者晡多利
AN 4.101 Paṭhamavalāhakasutta 云喻之一
AN 4.102 Dutiyavalāhakasutta 云喻之二
AN 4.103 Kumbhasutta 四瓶喻经
AN 4.104 Udakarahadasutta 四种湖水
AN 4.105 Ambasutta 四芒果
AN 4.106 Dutiyaambasutta 四芒果之二
AN 4.107 Mūsikasutta 四种鼠
AN 4.108 Balībaddasutta 四种公牛
AN 4.109 Rukkhasutta 四种树
AN 4.110 Āsīvisasutta 四种蛇
AN 4.111 Kesisutta 驯马师只尸
AN 4.112 Javasutta 良马的速度
AN 4.113 Patodasutta 见鞭影
AN 4.114 Nāgasutta 王者之象
AN 4.115 Ṭhānasutta 四种情况
AN 4.116 Appamādasutta 四不放逸
AN 4.117 Ārakkhasutta 守护四者
AN 4.118 Saṃvejanīyasutta 激发宗教情感之处
AN 4.119 Paṭhamabhayasutta 四种怖畏之一
AN 4.120 Dutiyabhayasutta 四种怖畏之二
AN 4.121 Attānuvādasutta 四种怖畏
AN 4.122 Ūmibhayasutta 波浪的怖畏

AN 4.123 Paṭhamanānākaraṇasutta 差别与不同之一

AN 4.124 Dutiyanānākaraṇasutta 差别与不同之二
AN 4.125 Paṭhamamettāsutta 慈心遍满之一
AN 4.126 Dutiyamettāsutta 慈心遍满之二

AN 4.127 Paṭhamatathāgataacchariyasutta 如来四稀有之一

AN 4.128 Dutiyatathāgataacchariyasutta 如来四稀有之二

AN 4.129 Ānandaacchariyasutta 阿难四稀有

AN 4.130 Cakkavattiacchariyasutta 转轮王四稀有

AN 4.131 Saṃyojanasutta 结缚
AN 4.132 Paṭibhānasutta 四种辩才
AN 4.133 Ugghaṭitaññūsutta 四闻法者
AN 4.134 Uṭṭhānaphalasutta 四精勤果
AN 4.135 Sāvajjasutta 四种罪业
AN 4.136 Paṭhamasīlasutta 戒定慧之一
AN 4.137 Dutiyasīlasutta 戒定慧之二
AN 4.138 Nikaṭṭhasutta 身心出离
AN 4.139 Dhammakathikasutta 四种说法师
AN 4.140 Vādīsutta 四种论师
AN 4.141 Ābhāsutta 四种光彩
AN 4.142 Pabhāsutta 四种光辉
AN 4.143 Ālokasutta 四种光明
AN 4.144 Obhāsasutta 四种光照
AN 4.145 Pajjotasutta 四种灯火
AN 4.146 Paṭhamakālasutta 四种适时之一
AN 4.147 Dutiyakālasutta 四种适时之二
AN 4.148 Duccaritasutta 四语恶行
AN 4.149 Sucaritasutta 四语妙行
AN 4.150 Sārasutta 四实质
AN 4.151 Indriyasutta 四种根
AN 4.152 Saddhābalasutta 信力
AN 4.153 Paññābalasutta 慧力
AN 4.154 Satibalasutta 念力
AN 4.155 Paṭisaṅkhānabalasutta 思择力
AN 4.156 Kappasutta 四无数劫
AN 4.157 Rogasutta 病
AN 4.158 Parihānisutta 退转
AN 4.159 Bhikkhunīsutta 比丘尼
AN 4.160 Sugatavinayasutta 善逝之律
AN 4.161 Saṃkhittasutta 四种行道
AN 4.162 Vitthārasutta 四种行道之解释
AN 4.163 Asubhasutta 观身不净经
AN 4.164 Paṭhamakhamasutta 堪忍行之一
AN 4.165 Dutiyakhamasutta 堪忍行之二
AN 4.166 Ubhayasutta 两者皆妙
AN 4.167 Mahāmoggallānasutta 大目犍连
AN 4.168 Sāriputtasutta 舍利弗
AN 4.169 Sasaṅkhārasutta 有行般涅槃
AN 4.170 Yuganaddhasutta 修止修观
AN 4.171 Cetanāsutta 四种有我
AN 4.172 Vibhattisutta 四无碍解经
AN 4.173 Mahākoṭṭhikasutta 大拘絺罗
AN 4.174 Ānandasutta 阿难
AN 4.175 Upavāṇasutta 优波摩那经
AN 4.176 Āyācanasutta 四正希求
AN 4.177 Rāhulasutta 罗睺罗
AN 4.178 Jambālīsutta 污池的破坏
AN 4.179 Nibbānasutta 涅槃
AN 4.180 Mahāpadesasutta 四大教法经
AN 4.181 Yodhājīvasutta 四支战士
AN 4.182 Pāṭibhogasutta 保证四法
AN 4.183 Sutasutta 见闻觉知
AN 4.184 无怖畏死
AN 4.185 婆罗门真谛
AN 4.186 善问比丘
AN 4.187 禹舍婆罗门
AN 4.188 优波迦
AN 4.189 四应证法
AN 4.190 Uposathasutta 布萨日
AN 4.191 Sotānugatasutta 法语入耳经
AN 4.192 Ṭhānasutta 由四处知
AN 4.193 Bhaddiyasutta 离车人跋提经
AN 4.194 Sāmugiyasutta 沙布迦邑
AN 4.195 Vappasutta 瓦玻经
AN 4.196 Sāḷhasutta 萨罗哈经
AN 4.197 Mallikādevīsutta 摩利迦王后经
AN 4.198 Attantapasutta 自苦
AN 4.199 Taṇhāsutta 渴爱如网
AN 4.200 Pemasutta 四类爱憎
AN 4.201 Sikkhāpadasutta 劝他学处
AN 4.202 Assaddhasutta 劝他不信
AN 4.203 Sattakammasutta 劝众生业
AN 4.204 Dasakammasutta 劝十善业
AN 4.205 Aṭṭhaṅgikasutta 劝八圣道
AN 4.206 Dasamaggasutta 劝十圣道
AN 4.207 Paṭhamapāpadhammasutta 比恶更恶之一
AN 4.208 Dutiyapāpadhammasutta 比恶更恶之二
AN 4.209 Tatiyapāpadhammasutta 比恶更恶之三
AN 4.210 Catutthapāpadhammasutta 比恶更恶之四
AN 4.211 Parisāsutta 四众庄严
AN 4.212 Diṭṭhisutta 成就正见
AN 4.213 Akataññutāsutta 不知感恩
AN 4.214 Pāṇātipātīsutta 杀生
AN 4.215 Paṭhamamaggasutta 正道之一
AN 4.216 Dutiyamaggasutta 正道之二
AN 4.217 Paṭhamavohārapathasutta 言见之一
AN 4.218 Dutiyavohārapathasutta 言见之二
AN 4.219 Ahirikasutta 无惭
AN 4.220 Dussīlasutta 破戒
AN 4.221 Duccaritasutta 恶行
AN 4.222 Diṭṭhisutta 成就正见
AN 4.223 Akataññutāsutta 不知感恩
AN 4.224 Pāṇātipātīsutta 杀生
AN 4.225 Paṭhamamaggasutta 八正道之一
AN 4.226 Dutiyamaggasutta 八正道之二
AN 4.227 Paṭhamavohārapathasutta 言见之一
AN 4.228 Dutiyavohārapathasutta 言见之二
AN 4.229 Ahirikasutta 无惭
AN 4.230 Duppaññasutta 无慧
AN 4.231 Kavisutta 四类诗人
AN 4.232 Saṃkhittasutta 四业经
AN 4.233 Vitthārasutta 四业之解释
AN 4.234 Soṇakāyanasutta 须那迦耶那童子

AN 4.235 Paṭhamasikkhāpadasutta （四）业之一（依学处）

AN 4.236 Dutiyasikkhāpadasutta （四）业之二（依重罪与善业道）

AN 4.237 Ariyamaggasutta 八圣道
AN 4.238 Bojjhaṅgasutta 七菩提分（七觉支）
AN 4.239 Sāvajjasutta 有过失
AN 4.240 Abyābajjhasutta 无恼害
AN 4.241 Samaṇasutta 沙门
AN 4.242 Sappurisānisaṃsasutta 善士的功德
AN 4.243 Saṃghabhedakasutta 破僧争执之事
AN 4.244 Āpattibhayasutta 毁犯的怖畏
AN 4.245 Sikkhānisaṃsasutta 学处的功德
AN 4.246 Seyyāsutta 四种卧法
AN 4.247 Thūpārahasutta 适宜建塔的四种人
AN 4.248 Paññāvuddhisutta 增长智慧的四法
AN 4.249 Bahukārasutta 极有助益的四法
AN 4.250 Paṭhamavohārasutta 非圣言说之一
AN 4.251 Dutiyavohārasutta 圣言说之一
AN 4.252 Tatiyavohārasutta 非圣言说之二
AN 4.253 Catutthavohārasutta 圣言说之二
AN 4.254 Abhiññāsutta 通慧四法
AN 4.255 Pariyesanāsutta 四种非圣寻求
AN 4.256 Saṅgahavatthusutta 四种摄持法
AN 4.257 Mālukyaputtasutta 摩路枳耶子
AN 4.258 Kulasutta 家族财富长续
AN 4.259 Paṭhamaājānīyasutta 良马之一
AN 4.260 Dutiyaājānīyasutta 良马之二
AN 4.261 Balasutta 四力
AN 4.262 Araññasutta 阿兰若
AN 4.263 Kammasutta 业
AN 4.264 Pāṇātipātīsutta 杀生
AN 4.265 Adinnādāyīsutta 不与取
AN 4.266 Micchācārīsutta 行邪淫
AN 4.267 Musāvādīsutta 妄语
AN 4.268 Pisuṇavācāsutta 离间语
AN 4.269 Pharusavācāsutta 粗恶语
AN 4.270 Samphappalāpasutta 绮语
AN 4.271 Abhijjhālusutta 贪婪
AN 4.272 Byāpannacittasutta 瞋恚心
AN 4.273 Micchādiṭṭhisutta 邪见
AN 4.274 Satipaṭṭhānasutta 四念住
AN 4.275 Sammappadhānasutta 四正勤
AN 4.276 Iddhipādasutta 四神足
AN 4.277-303 Pariññādisutta 遍知贪等经
AN 4.304-783 Dosaabhiññādisutta 遍知瞋恚等经
AN 5.1 Saṃkhittasutta 略说五力
AN 5.2 Vitthatasutta 广说五力
AN 5.3 Dukkhasutta 恶趣五法
AN 5.4 Yathābhatasutta 地狱五法经
AN 5.5 Sikkhāsutta 学五善法
AN 5.6 Samāpattisutta 善法相符
AN 5.7 Kāmasutta 爱乐诸欲
AN 5.8 Cavanasutta 退没五法
AN 5.9 Paṭhamaagāravasutta 崇敬之一

AN 5.10 Dutiyaagāravasutta 崇敬之二
AN 5.11 Ananussutasutta 未曾闻五力
AN 5.12 Kūṭasutta 重阁慧力
AN 5.13 Saṃkhittasutta 略说五力
AN 5.14 Vitthatasutta 广说五力
AN 5.15 Daṭṭhabbasutta 可见五力
AN 5.16 Punakūṭasutta 续重阁慧力
AN 5.17 Paṭhamahitasutta 自利利他之一
AN 5.18 Dutiyahitasutta 自利利他之二
AN 5.19 Tatiyahitasutta 自利利他之三
AN 5.20 Catutthahitasutta 自利利他之四
AN 5.21 Paṭhamaagāravasutta 不敬之一
AN 5.22 Dutiyaagāravasutta 不敬之二
AN 5.23 Upakkilesasutta 五随烦恼
AN 5.24 Dussīlasutta 无戒
AN 5.25 Anuggahitasutta 被（五支）支持

AN 5.26 Vimuttāyatanasutta 五种解脱的机缘（处所）

AN 5.27 Samādhisutta 定者五智
AN 5.28 Pañcaṅgikasutta 五正定分
AN 5.29 Caṅkamasutta 经行五利
AN 5.30 Nāgitasutta 具寿那祇多
AN 5.31 Sumanasutta 须摩那王童女
AN 5.32 Cundīsutta 准提王童女经
AN 5.33 Uggahasutta 郁迦诣佛
AN 5.34 Sīhasenāpatisutta 将军狮子
AN 5.35 Dānānisaṃsasutta 布施五利
AN 5.36 Kāladānasutta 五种适时布施
AN 5.37 Bhojanasutta 布施食物的五种利益
AN 5.38 Saddhasutta 有信心的五种利益
AN 5.39 Puttasutta 子具足五
AN 5.40 Mahāsālaputtasutta 大娑罗树五依止
AN 5.41 Ādiyasutta 得财五因
AN 5.42 Sappurisasutta 善士多利
AN 5.43 Iṭṭhasutta 五法可爱
AN 5.44 Manāpadāyīsutta 可意果报
AN 5.45 Puññābhisandasutta 五者生福
AN 5.46 Sampadāsutta 五圆足
AN 5.47 Dhanasutta 五财
AN 5.48 Alabbhanīyaṭhānasutta 不得五处
AN 5.49 Kosalasutta 憍萨罗王
AN 5.50 Nāradasutta 具寿那罗陀
AN 5.51 Āvaraṇasutta 五障碍
AN 5.52 Akusalarāsisutta 五不善聚
AN 5.53 Padhāniyaṅgasutta 五精勤支
AN 5.54 Samayasutta 五种不适宜（精勤）的时机
AN 5.55 Mātāputtasutta 母子
AN 5.56 Upajjhāyasutta 亲教师

AN 5.57 Abhiṇhapaccavekkhitabbaṭhānasutta 应常省思的五处经

AN 5.58 Licchavikumārakasutta 离车童子

AN 5.59 Paṭhamavuḍḍhapabbajitasutta 老年出家之一

AN 5.60 Dutiyavuḍḍhapabbajitasutta 老年出家之二

AN 5.61 Paṭhamasaññāsutta 五想之一
AN 5.62 Dutiyasaññāsutta 五想之二
AN 5.63 Paṭhamavaḍḍhisutta 五增长之一
AN 5.64 Dutiyavaḍḍhisutta 五增长之二
AN 5.65 Sākacchasutta 论议五法
AN 5.66 Sājīvasutta 共住五法
AN 5.67 Paṭhamaiddhipādasutta 神足五法之一
AN 5.68 Dutiyaiddhipādasutta 神足五法之二
AN 5.69 Nibbidāsutta 厌离五法
AN 5.70 Āsavakkhayasutta 漏尽五法

AN 5.71 Paṭhamacetovimuttiphalasutta 心解脱果之一

AN 5.72 Dutiyacetovimuttiphalasutta 心解脱果之二

AN 5.73 Paṭhamadhammavihārīsutta 法住之一
AN 5.74 Dutiyadhammavihārīsutta 法住之二
AN 5.75 Paṭhamayodhājīvasutta 五等战士之一
AN 5.76 Dutiyayodhājīvasutta 五等战士之二
AN 5.77 Paṭhamaanāgatabhayasutta 当来怖畏之一
AN 5.78 Dutiyaanāgatabhayasutta 当来怖畏之二
AN 5.79 Tatiyaanāgatabhayasutta 当来怖畏之三

AN 5.80 Catutthaanāgatabhayasutta 当来怖畏之四

AN 5.81 Rajanīyasutta 贪等五法
AN 5.82 Vītarāgasutta 离贪等五
AN 5.83 Kuhakasutta 诡诈等五
AN 5.84 Assaddhasutta 不信等五
AN 5.85 Akkhamasutta 五不堪忍
AN 5.86 Paṭisambhidāpattasutta 五无碍解
AN 5.87 Sīlavantasutta 戒等五法
AN 5.88 Therasutta 邪见长老
AN 5.89 Paṭhamasekhasutta 有学退转之一
AN 5.90 Dutiyasekhasutta 有学退转之二
AN 5.91 Paṭhamasampadāsutta 五圆满具足之一
AN 5.92 Dutiyasampadāsutta 五圆满具足之二
AN 5.93 Byākaraṇasutta 五种宣说证悟
AN 5.94 Phāsuvihārasutta 五种安稳乐住
AN 5.95 Akuppasutta 五无碍解
AN 5.96 Sutadharasutta 多闻受持
AN 5.97 Kathāsutta 有助于离盖的谈论
AN 5.98 Āraññakasutta 住阿兰若
AN 5.99 Sīhasutta 兽王狮子
AN 5.100 Kakudhatherasutta 迦俱罗长老
AN 5.101 Sārajjasutta 五法无畏
AN 5.102 Ussaṅkitasutta 五法怪异
AN 5.103 Mahācorasutta 五支大贼
AN 5.104 Samaṇasukhumālasutta 无苦沙门
AN 5.105 Phāsuvihārasutta 五安稳住
AN 5.106 Ānandasutta 具寿阿难
AN 5.107 Sīlasutta 戒圆满
AN 5.108 Asekhasutta 无学五法
AN 5.109 Cātuddisasutta 无碍五法
AN 5.110 Araññasutta 阿兰若
AN 5.111 Kulūpakasutta 亲近诸家
AN 5.112 Pacchāsamaṇasutta 随后沙门
AN 5.113 Sammāsamādhisutta 具足正定
AN 5.114 Andhakavindasutta 世尊在阿那伽频头
AN 5.115 Maccharinīsutta 悭吝五法
AN 5.116 Vaṇṇanāsutta 称赞五法
AN 5.117 Issukinīsutta 嫉妒
AN 5.118 Micchādiṭṭhikasutta 邪见
AN 5.119 Micchāvācāsutta 邪语
AN 5.120 Micchāvāyāmasutta 邪精进
AN 5.121 Gilānasutta 病弱比丘
AN 5.122 Satisūpaṭṭhitasutta 念善安住
AN 5.123 Paṭhamaupaṭṭhākasutta 看护之一
AN 5.124 Dutiyaupaṭṭhākasutta 看护之二
AN 5.125 Paṭhamaanāyussāsutta 五法损寿之一
AN 5.126 Dutiyaanāyussāsutta 五法损寿之二
AN 5.127 Vapakāsasutta 离僧团住
AN 5.128 Samaṇasukhasutta 沙门之乐
AN 5.129 Parikuppasutta 烂熟不治
AN 5.130 Byasanasutta 五丧失

AN 5.131 Paṭhamacakkānuvattanasutta 转轮王之一

AN 5.132 Dutiyacakkānuvattanasutta 转轮王之二
AN 5.133 Dhammarājāsutta 法王
AN 5.134 Yassaṃdisaṃsutta 得胜而住
AN 5.135 Paṭhamapatthanāsutta 期望漏尽之一
AN 5.136 Dutiyapatthanāsutta 期望漏尽之二
AN 5.137 Appaṃsupatisutta 少睡多醒
AN 5.138 Bhattādakasutta 王象多食
AN 5.139 Akkhamasutta 王象不堪
AN 5.140 Sotasutta 王象善听
AN 5.141 Avajānātisutta 五种轻蔑
AN 5.142 Ārabhatisutta 违犯之行
AN 5.143 Sārandadasutta 娑罗达达
AN 5.144 Tikaṇḍakīsutta 底甘陀林
AN 5.145 Nirayasutta 地狱五法
AN 5.146 Mittasutta 亲近五法
AN 5.147 Asappurisadānasutta 非善士施
AN 5.148 Sappurisadānasutta 五善士施

AN 5.149 Paṭhamasamayavimuttasutta 时解脱者之一

AN 5.150 Dutiyasamayavimuttasutta 时解脱者之二

AN 5.151 Paṭhamasammattaniyāmasutta 正性决定之一

AN 5.152 Dutiyasammattaniyāmasutta 正性决定之二

AN 5.153 Tatiyasammattaniyāmasutta 正性决定之三

AN 5.154 Paṭhamasaddhammasammosasutta 忘失正法之一

AN 5.155 Dutiyasaddhammasammosasutta 忘失正法之二

AN 5.156 Tatiyasaddhammasammosasutta 忘失正法之三

AN 5.157 Dukkathāsutta 五种难言
AN 5.158 Sārajjasutta 五法导致胆怯
AN 5.159 Udāyīsutta 具寿优陀夷
AN 5.160 Duppaṭivinodayasut 五者难于去除

AN 5.161 Paṭhamaāghātapaṭivinayasutta 调伏嫌恨之一

AN 5.162 Dutiyaāghātapaṭivinayasutta 调伏嫌恨之二

AN 5.163 Sākacchasutta 论议五法
AN 5.164 Sājīvasutta 共住五法
AN 5.165 Pañhapucchāsutta 提问的五种原因/立场
AN 5.166 Nirodhasutta 入想受灭
AN 5.167 Codanāsutta 谏诲五法
AN 5.168 Sīlasutta 具戒
AN 5.169 Khippanisantisutta 速知善法
AN 5.170 Bhaddajisutta 具寿跋陀耆
AN 5.171 Sārajjasutta 五法怖畏
AN 5.172 Visāradasutta 无畏住家
AN 5.173 Nirayasutta 地狱五法
AN 5.174 Verasutta 五种怖怨
AN 5.175 Caṇḍālasutta 贱民五法
AN 5.176 Pītisutta 恒喜而住
AN 5.177 Vaṇijjāsutta 五种贩卖
AN 5.178 Rājāsutta 国王捕彼
AN 5.179 Gihisutta 在家五戒
AN 5.180 Gavesīsutta 迦毗尸优婆塞
AN 5.181 Āraññikasutta 五阿兰若
AN 5.182 Cīvarasutta 五粪扫衣
AN 5.183 Rukkhamūlikasutta 五树下住
AN 5.184 Sosānikasutta 五冢间住
AN 5.185 Abbhokāsikasutta 五露地住
AN 5.186 Nesajjikasutta 五常坐者
AN 5.187 Yathāsanthatikasutta 五随得座
AN 5.188 Ekāsanikasutta 五一食者
AN 5.189 Khalupacchābhattikasutta 五不后食
AN 5.190 Pattapiṇḍikasutta 五乞食行
AN 5.191 Soṇasutta 可见于狗
AN 5.192 Doṇabrāhmaṇasutta 头那婆罗门
AN 5.193 Saṅgāravasutta 商伽罗婆罗门
AN 5.194 Kāraṇapālīsutta 迦罗那波利婆罗门
AN 5.195 Piṅgiyānīsutta 宾吉亚尼婆罗门
AN 5.196 五大梦
AN 5.197 五种雨障
AN 5.198 五无罪语
AN 5.199 家族五福
AN 5.200 五种出离界
AN 5.201 具寿金毗罗
AN 5.202 听法的五种利益
AN 5.203 良马五支
AN 5.204 五力
AN 5.205 五种心的荒芜
AN 5.206 五种心缚
AN 5.207 Yāgusutta 粥有五利
AN 5.208 Dantakaṭṭhasutta 齿木五德
AN 5.209 Gītassarasutta 唱诵五失
AN 5.210 Muṭṭhassatisutta 失念五失
AN 5.211 Akkosakasutta 谤圣五失
AN 5.212 Bhaṇḍanakārakasutta 争论五失
AN 5.213 Sīlasutta 无戒五失
AN 5.214 Bahubhāṇisutta 畅谈五失
AN 5.215 Paṭhamaakkhantisutta 不忍五失之一
AN 5.216 Dutiyaakkhantisutta 不忍五失之二
AN 5.217 Paṭhamaapāsādikasutta 端正五德之一
AN 5.218 Dutiyaapāsādikasutta 端正五德之二
AN 5.219 Aggisutta 火有五失
AN 5.220 Madhurāsutta 摩偷罗国
AN 5.221 Paṭhamadīghacārikasutta 长游五失之一
AN 5.222 Dutiyadīghacārikasutta 长游五失之二
AN 5.223 Atinivāsasutta 久住五失
AN 5.224 Maccharīsutta 悭吝五失
AN 5.225 Paṭhamakulūpakasutta 近在家失之一
AN 5.226 Dutiyakulūpakasutta 近在家失之二
AN 5.227 Bhogasutta 多财五失
AN 5.228 Ussūrabhattasutta 午后食五失
AN 5.229 Paṭhamakaṇhasappasutta 黑蛇五失之一
AN 5.230 Dutiyakaṇhasappasutta 黑蛇五失之二
AN 5.231 Āvāsikasutta 旧住比丘
AN 5.232 Piyasutta 可爱可敬
AN 5.233 Sobhanasutta 能净住处
AN 5.234 Bahūpakārasutta 五法多益
AN 5.235 Anukampasutta 悲悯在家
AN 5.236 Paṭhamaavaṇṇārahasutta 诽谤之一
AN 5.237 Dutiyaavaṇṇārahasutta 诽谤之二
AN 5.238 Tatiyaavaṇṇārahasutta 诽谤之三
AN 5.239 Paṭhamamacchariyasutta 悭吝之一
AN 5.240 Dutiyamacchariyasutta 悭吝之二
AN 5.241 Paṭhamaduccaritasutta 恶行五失之一
AN 5.242 Paṭhamakāyaduccaritasutta 身恶行之一
AN 5.243 Paṭhamavacīduccaritasutta 语恶行之一
AN 5.244 Paṭhamamanoduccaritasutta 意恶行之一
AN 5.245 Dutiyaduccaritasutta 恶行五失之二
AN 5.246 Dutiyakāyaduccaritasutta 身恶行之二
AN 5.247 Dutiyavacīduccaritasutta 语恶行之二
AN 5.248 Dutiyamanoduccaritasutta 意恶行之二
AN 5.249 Sivathikasutta 冢间五失
AN 5.250 Puggalappasādasutta 爱人五失
AN 5.251 Upasampādetabbasutta 近圆五法
AN 5.252 Nissayasutta 可为依止
AN 5.253 Sāmaṇerasutta 沙弥
AN 5.254 Pañcamacchariyasutta 五悭
AN 5.255 Macchariyappahānasutta 断除五悭
AN 5.256 Paṭhamajhānasutta 初禅

AN 5.257-263 Dutiyajhānasuttādisattaka 二禅至阿罗汉果等七经

AN 5.264 Aparapaṭhamajhānasutta 续初禅

AN 5.265-271 Aparadutiyajhānasuttādi 续二禅至阿罗汉果等七经

AN 5.272 Bhattuddesakasutta 管斋人

AN 5.273-285 Senāsanapaññāpakasuttādi 床座等十三经

AN 5.286 Bhikkhusutta 比丘

AN 5.287-292 Bhikkhunīsuttādi 比丘尼至优婆夷等六经

AN 5.293 Ājīvakasutta 邪命外道
AN 5.294-302 Nigaṇṭhasuttādi 离系者等九经
AN 5.303 为了知贪应修习的五想之一
AN 5.304 为了知贪应修习的五想之二
AN 5.305 为了知贪应修习的五想之三
AN 5.306 了知贪的五根
AN 5.307 了知贪的五力
AN 5.308-1151 了知瞋等八四四经
AN 6.1 Paṭhamaāhuneyyasutta 应请之一
AN 6.2 Dutiyaāhuneyyasutta 应请之二
AN 6.3 Indriyasutta 六根
AN 6.4 Balasutta 六力
AN 6.5 Paṭhamaājānīyasutta 良马之一
AN 6.6 Dutiyaājānīyasutta 良马之二
AN 6.7 Tatiyaājānīyasutta 良马之三
AN 6.8 Anuttariyasutta 六无上
AN 6.9 Anussatiṭṭhānasutta 六随念
AN 6.10 Mahānāmasutta 释氏摩诃男
AN 6.11 Paṭhamasāraṇīyasutta 六可念法之一
AN 6.12 Dutiyasāraṇīyasutta 六可念法之二
AN 6.13 Nissāraṇīyasutta 六出离界
AN 6.14 Bhaddakasutta 临终安乐
AN 6.15 Anutappiyasutta 命终有悔
AN 6.16 Nakulapitusutta 那拘罗之父
AN 6.17 Soppasutta 沉溺睡眠
AN 6.18 Macchabandhasutta 渔夫捕鱼
AN 6.19 Paṭhamamaraṇassatisutta 修习念死之一
AN 6.20 Dutiyamaraṇassatisutta 修习念死之二
AN 6.21 Sāmakasutta 世尊住在舍摩迦村
AN 6.22 Aparihāniyasutta 六不退法
AN 6.23 Bhayasutta 怖畏就是欲
AN 6.24 Himavantasutta 能破雪山王
AN 6.25 Anussatiṭṭhānasutta 六种随念住
AN 6.26 Mahākaccānasutta 大迦旃延
AN 6.27 Paṭhamasamayasutta 拜见之一
AN 6.28 Dutiyasamayasutta 拜见之二
AN 6.29 Udāyīsutta 优陀夷六随念住经
AN 6.30 Anuttariyasutta 六无上
AN 6.31 Sekhasutta 有学退失
AN 6.32 Paṭhamaaparihānasutta 六不退失之一
AN 6.33 Dutiyaaparihānasutta 六不退失之二
AN 6.34 Mahāmoggallānasutta 大目犍连
AN 6.35 Vijjābhāgiyasutta 明分六法
AN 6.36 Vivādamūlasutta 六诤根
AN 6.37 Chaḷaṅgadānasutta 六支施物
AN 6.38 Attakārīsutta 自作他作
AN 6.39 Nidānasutta 集业三缘
AN 6.40 Kimilasutta 具寿金毗罗
AN 6.41 Dārukkhandhasutta 大木聚
AN 6.42 Nāgitasutta 尊者那祇多
AN 6.43 Nāgasutta 象
AN 6.44 Migasālāsutta 鹿住优婆夷
AN 6.45 Iṇasutta 负债经
AN 6.46 Mahācundasutta 尊者摩诃周那
AN 6.47 Paṭhamasandiṭṭhikasutta 法是现见之一
AN 6.48 Dutiyasandiṭṭhikasutta 法是现见之二
AN 6.49 Khemasutta 具寿差摩尼
AN 6.50 Indriyasaṃvarasutta 防护根门
AN 6.51 Ānandasutta 具寿阿难
AN 6.52 Khattiyasutta 刹帝利
AN 6.53 Appamādasutta 不放逸
AN 6.54 Dhammikasutta 具寿昙弥
AN 6.55 Soṇasutta 具寿守笼那
AN 6.56 Phaggunasutta 具寿帕古纳
AN 6.57 Chaḷabhijātisutta 六生类
AN 6.58 Āsavasutta 诸漏
AN 6.59 Dārukammikasutta 木材商
AN 6.60 Hatthisāriputtasutta 尊者象舍利子
AN 6.61 Majjhesutta 以何为中经
AN 6.62 Purisindriyañāṇasutta 知人根智
AN 6.63 Nibbedhikasutta 决择法经
AN 6.64 Sīhanādasutta 狮子吼
AN 6.65 Anāgāmiphalasutta 证不还果
AN 6.66 Arahattasutta 证阿罗汉
AN 6.67 Mittasutta 善人为友
AN 6.68 Saṅgaṇikārāmasutta 取悦于众
AN 6.69 Devatāsutta 天人
AN 6.70 Samādhisutta 三摩地
AN 6.71 Sakkhibhabbasutta 亲证之力
AN 6.72 Balasutta 不堪得力
AN 6.73 Paṭhamatajjhānasutta 初禅之一
AN 6.74 Dutiyatajjhānasutta 初禅之二
AN 6.75 Dukkhasutta 现法苦痛
AN 6.76 Arahattasutta 证阿罗汉
AN 6.77 Uttarimanussadhammasutta 证上人法
AN 6.78 Sukhasomanassasutta 现法安乐
AN 6.79 Adhigamasutta 得达善法
AN 6.80 Mahantattasutta 诸法得大
AN 6.81 Paṭhamanirayasutta 地狱之一
AN 6.82 Dutiyanirayasutta 地狱之二
AN 6.83 Aggadhammasutta 最上法
AN 6.84 Rattidivasasutta 夜来昼去
AN 6.85 Sītibhāvasutta 无上清凉
AN 6.86 Āvaraṇasutta 烦恼障
AN 6.87 Voropitasutta 五逆痴呆
AN 6.88 Sussūsatisutta 欲闻法
AN 6.89 Appahāyasutta 不断六法
AN 6.90 Pahīnasutta 已断六法
AN 6.91 Abhabbasutta 不生六法

AN 6.92 Paṭhamaabhabbaṭṭhānasutta 六种不可能之一

AN 6.93 Dutiyaabhabbaṭṭhānasutta 六种不可能之二

AN 6.94 Tatiyaabhabbaṭṭhānasutta 六不住处之三

AN 6.95 Catutthaabhabbaṭṭhānasutta 六不住处之四

AN 6.96 Pātubhāvasutta 六者出现
AN 6.97 Ānisaṃsasutta 六种利益
AN 6.98 Aniccasutta 观无常
AN 6.99 Dukkhasutta 观苦
AN 6.100 Anattasutta 观无我
AN 6.101 Nibbānasutta 观涅槃
AN 6.102 Anavatthitasutta 不住当尽
AN 6.103 Ukkhittāsikasutta 拔刀
AN 6.104 Atammayasutta 无有彼类
AN 6.105 Bhavasutta 三有三学
AN 6.106 Taṇhāsutta 三爱三慢
AN 6.107 Rāgasutta 观贪瞋痴
AN 6.108 Duccaritasutta 断三恶行
AN 6.109 Vitakkasutta 断欲寻
AN 6.110 Saññāsutta 断欲想
AN 6.111 Dhātusutta 断爱界
AN 6.112 Assādasutta 断常见
AN 6.113 Aratisutta 断不乐
AN 6.114 Santuṭṭhitāsutta 少欲知足
AN 6.115 Dovacassatāsutta 断恶言
AN 6.116 Uddhaccasutta 断掉举
AN 6.117 Kāyānupassīsutta 观身而住
AN 6.118 Dhammānupassīsutta 观法而住
AN 6.119 Tapussasutta 具足圣道
AN 6.120-139 Bhallikādisutta 波利居士等二十经
AN 6.140 贪之一
AN 6.141 贪之二
AN 6.142 贪之三
AN 6.143-169 贪等二七经
AN 6.170-649 瞋等四八０经
AN 7.1 Paṭhamapiyasutta 梵者所爱之一
AN 7.2 Dutiyapiyasutta 梵者所爱之二
AN 7.3 Saṃkhittabalasutta 略说七力
AN 7.4 Vitthatabalasutta 广说七力
AN 7.5 Saṃkhittadhanasutta 略说七财
AN 7.6 Vitthatadhanasutta 广说七财
AN 7.7 Uggasutta 郁伽大臣
AN 7.8 Saṃyojanasutta 七结
AN 7.9 Pahānasutta 断七结
AN 7.10 Macchariyasutta 悭结
AN 7.11 Paṭhamaanusayasutta 七随眠之一
AN 7.12 Dutiyaanusayasutta 七随眠之二
AN 7.13 Kulasutta 不宜拜访的家族
AN 7.14 Puggalasutta 七种人
AN 7.15 Udakūpamāsutta 水喻
AN 7.16 Aniccānupassīsutta 观察无常
AN 7.17 Dukkhānupassīsutta 观察苦
AN 7.18 Anattānupassīsutta 观察无我
AN 7.19 Nibbānasutta 观涅槃乐
AN 7.20 Niddasavatthusutta 七殊妙事
AN 7.21 Sārandadasutta 萨兰达塔
AN 7.22 Vassakārasutta 禹舍婆罗门
AN 7.23 Paṭhamasattakasutta 七不衰法之一
AN 7.24 Dutiyasattakasutta 七不衰法之二
AN 7.25 Tatiyasattakasutta 七不衰法之三
AN 7.26 Bojjhaṅgasutta 七菩提分
AN 7.27 Saññāsutta 修无我想
AN 7.28 Paṭhamaparihānisutta 七法衰减之一
AN 7.29 Dutiyaparihānisutta 七法衰减之二
AN 7.30 Vipattisutta 七种不幸
AN 7.31 Parābhavasutta 七种破坏
AN 7.32 Appamādagāravasutta 恭敬不放逸
AN 7.33 Hirigāravasutta 恭敬惭愧经
AN 7.34 Paṭhamasovacassatāsutta 善言善友之一
AN 7.35 Dutiyasovacassatāsutta 善言善友之二
AN 7.36 Paṭhamamittasutta 七友之一
AN 7.37 Dutiyamittasutta 七友之二
AN 7.38 Paṭhamapaṭisambhidāsutta 无碍解之一经
AN 7.39 Dutiyapaṭisambhidāsutta 无碍解之二经
AN 7.40 Paṭhamavasasutta 心如意转之一
AN 7.41 Dutiyavasasutta 心如意转之二
AN 7.42 Paṭhamaniddasasutta 七殊妙事之一
AN 7.43 Dutiyaniddasasutta 七殊妙事之二
AN 7.44 Sattaviññāṇaṭṭhitisutta 七识住
AN 7.45 Samādhiparikkhārasutta 七定资粮
AN 7.46 Paṭhamaaggisutta 火之一
AN 7.47 Dutiyaaggisutta 火之二
AN 7.48 Paṭhamasaññāsutta 七想之一
AN 7.49 Dutiyasaññāsutta 七想之二
AN 7.50 Methunasutta 性行为结合
AN 7.51 Saṃyogasutta 解脱束缚的法门
AN 7.52 Dānamahapphalasutta 布施的大果报
AN 7.53 Nandamātāsutta 难陀母优婆夷经
AN 7.54 Abyākatasutta 无记
AN 7.55 Purisagatisutta 七种人趣经
AN 7.56 Tissabrahmāsutta 帝须梵
AN 7.57 Sīhasenāpatisutta 狮子将军
AN 7.58 Arakkheyyasutta 四不护
AN 7.59 Kimilasutta 金毗罗竹林
AN 7.60 Sattadhammasutta 漏尽七法
AN 7.61 Pacalāyamānasutta 瞌睡而坐
AN 7.62 Mettasutta 慈心
AN 7.63 Bhariyāsutta 七种妻
AN 7.64 Kodhanasutta 愤怒经
AN 7.65 Hirīottappasutta 惭愧
AN 7.66 Sattasūriyasutta 第七太阳
AN 7.67 Nagaropamasutta 城镇资具
AN 7.68 Dhammaññūsutta 福田七法
AN 7.69 Pāricchattakasutta 昼度天树
AN 7.70 Sakkaccasutta 恭敬
AN 7.71 Bhāvanāsutta 熟习
AN 7.72 Aggikkhandhopamasutta 大火蕴
AN 7.73 Sunettasutta 妙眼外道
AN 7.74 Arakasutta 阿罗迦外道
AN 7.75 Paṭhamavinayadharasutta 持律七法之一
AN 7.76 Dutiyavinayadharasutta 持律七法之二
AN 7.77 Tatiyavinayadharasutta 持律七法之三
AN 7.78 Catutthavinayadharasutta 持律七法之四

AN 7.79 Paṭhamavinayadharasobhanasutta 持律光耀之一

AN 7.80 Dutiyavinayadharasobhanasutta 持律光耀之二

AN 7.81 Tatiyavinayadharasobhanasutta 持律光耀之三

AN 7.82 Catutthavinayadharasobhanasutta 持律光耀之四

AN 7.83 Satthusāsanasutta 师教
AN 7.84 Adhikaraṇasamathasutta 止诤七法
AN 7.85 Bhikkhusutta 比丘
AN 7.86 Samaṇasutta 沙门
AN 7.87 Brāhmaṇasutta 婆罗门
AN 7.88 Sottiyasutta 通圣典者
AN 7.89 Nhātakasutta 洗浴者
AN 7.90 Vedagūsutta 极智者
AN 7.91 Ariyasutta 圣者
AN 7.92 Arahāsutta 阿罗汉
AN 7.93 Asaddhammasutta 七不正法
AN 7.94 Saddhammasutta 七正法
AN 7.95 七等人
AN 7.96-622 于眼等五二七经
AN 7.623 七觉支
AN 7.624 七想
AN 7.625 七想之二
AN 7.626-652 知贪等二七经
AN 7.653-1132 知瞋等四八０经
AN 8.1 Mettāsutta 慈心八德经
AN 8.2 Paññāsutta 慧得八缘
AN 8.3 Paṭhamaappiyasutta 八不敬爱之一
AN 8.4 Dutiyaappiyasutta 八不敬爱之二
AN 8.5 Paṭhamalokadhammasutta 八世间法之一
AN 8.6 Dutiyalokadhammasutta 八世间法之二
AN 8.7 Devadattavipattisutta 提婆达多
AN 8.8 Uttaravipattisutta 具寿郁多罗
AN 8.9 Nandasutta 难陀
AN 8.10 Kāraṇḍavasutta 沙门之莠
AN 8.11 Verañjasutta 鞞兰若婆罗门
AN 8.12 Sīhasutta 狮子将军
AN 8.13 Assājānīyasutta 良马八法
AN 8.14 Assakhaḷuṅkasutta 未调马
AN 8.15 Malasutta 八种垢秽
AN 8.16 Dūteyyasutta 使命
AN 8.17 Paṭhamabandhanasutta 八相系缚之一
AN 8.18 Dutiyabandhanasutta 八相系缚之二
AN 8.19 Pahārādasutta 波呵罗阿修罗王
AN 8.20 Uposathasutta 布萨日
AN 8.21 Paṭhamauggasutta 郁伽居士之一
AN 8.22 Dutiyauggasutta 郁伽居士之二
AN 8.23 Paṭhamahatthakasutta 呵哆优婆塞之一
AN 8.24 Dutiyahatthakasutta 呵哆优婆塞之二
AN 8.25 Mahānāmasutta 摩诃男
AN 8.26 Jīvakasutta 耆婆
AN 8.27 Paṭhamabalasutta 八力之一
AN 8.28 Dutiyabalasutta 八力之二
AN 8.29 Akkhaṇasutta 八无暇

AN 8.30 Anuruddhamahāvitakkasutta 阿那律八大人觉经

AN 8.31 Paṭhamadānasutta 布施之一
AN 8.32 Dutiyadānasutta 布施之二
AN 8.33 Dānavatthusutta 八布施事
AN 8.34 Khettasutta 八分福田
AN 8.35 Dānūpapattisutta 八布施生
AN 8.36 Puññakiriyavatthusutta 福业事
AN 8.37 Sappurisadānasutta 善士施
AN 8.38 Sappurisasutta 善士利益
AN 8.39 Abhisandasutta 等流果
AN 8.40 Duccaritavipākasutta 恶报
AN 8.41 Saṃkhittūposathasutta 布萨略说
AN 8.42 Vitthatūposathasutta 布萨广说
AN 8.43 Visākhāsutta 毗舍佉
AN 8.44 Vāseṭṭhasutta 婆私吒优婆塞
AN 8.45 Bojjhasutta 菩阇优婆夷
AN 8.46 Anuruddhasutta 阿那律
AN 8.47 Dutiyavisākhāsutta 毗舍佉之二
AN 8.48 Nakulamātāsutta 那拘罗母
AN 8.49 Paṭhamaidhalokikasutta 此世胜福之一
AN 8.50 Dutiyaidhalokikasutta 此世胜福之二
AN 8.51 Gotamīsutta 乔达弥出家
AN 8.52 Ovādasutta 教诫
AN 8.53 Saṃkhittasutta 略说法要
AN 8.54 Dīghajāṇusutta 长膝居士
AN 8.55 Ujjayasutta 郁阇迦婆罗门
AN 8.56 Bhayasutta 欲之怖畏
AN 8.57 Paṭhamaāhuneyyasutta 应请之一
AN 8.58 Dutiyaāhuneyyasutta 应请之二
AN 8.59 Paṭhamapuggalasutta 八辈之一
AN 8.60 Dutiyapuggalasutta 八辈之二
AN 8.61 Icchāsutta 八欲求
AN 8.62 Alaṃsutta 有能比丘
AN 8.63 Saṃkhittasutta 略说法要
AN 8.64 Gayāsīsasutta 伽耶象头山
AN 8.65 Abhibhāyatanasutta 八胜处
AN 8.66 Vimokkhasutta 八解脱
AN 8.67 Anariyavohārasutta 八非圣言
AN 8.68 Ariyavohārasutta 八圣者言
AN 8.69 Parisāsutta 八种众
AN 8.70 Bhūmicālasutta 地震
AN 8.71 Paṭhamasaddhāsutta 有信之一
AN 8.72 Dutiyasaddhāsutta 有信之二
AN 8.73 Paṭhamamaraṇassatisutta 念死之一
AN 8.74 Dutiyamaraṇassatisutta 念死之二
AN 8.75 Paṭhamasampadāsutta 具足之一
AN 8.76 Dutiyasampadāsutta 具足之二
AN 8.77 Icchāsutta 欲求
AN 8.78 Alaṃsutta 有能
AN 8.79 Parihānasutta 退失
AN 8.80 Kusītārambhavatthusutta 懈怠与精进
AN 8.81 Satisampajaññasutta 正念正知
AN 8.82 Puṇṇiyasutta 具寿弗尼耶
AN 8.83 Mūlakasutta 欲根
AN 8.84 Corasutta 八法大贼
AN 8.85 Samaṇasutta 沙门
AN 8.86 Yasasutta 伊奢婆罗门村
AN 8.87 Pattanikujjanasutta 八覆钵
AN 8.88 Appasādapavedanīyasutta 八不信乐
AN 8.89 Paṭisāraṇīyasutta 下意羯磨
AN 8.90 Sammāvattanasutta 依止罪恶八行
AN 8.91-116 优婆夷等二六经
AN 8.117 八正道
AN 8.118 八胜处
AN 8.119 八解脱
AN 8.120-146 遍知贪等二十七经
AN 8.147-626 遍知瞋等四八０经
AN 9.1 Sambodhisutta 正觉
AN 9.2 Nissayasutta 依止
AN 9.3 Meghiyasutta 具寿弥醯
AN 9.4 Nandakasutta 难陀说法
AN 8.147-626 遍知瞋等四百八十经
AN 9.1 Sambodhisutta 正觉
AN 9.2 Nissayasutta 依止
AN 9.3 Meghiyasutta 具寿弥醯
AN 9.4 Nandakasutta 难陀说法
AN 9.10 Āhuneyyasutta 应施福田
AN 9.11 Sīhanādasutta 狮子吼
AN 9.12 Saupādisesasutta 有余依
AN 9.13 Koṭṭhikasutta 大拘絺罗
AN 9.14 Samiddhisutta 三弥提
AN 9.15 Gaṇḍasutta 痈有九疮
AN 9.17 Kulasutta 九分之家
AN 9.18 Navaṅguposathasutta 九分布萨
AN 9.19 Devatāsutta 诸天
AN 9.20 Velāmasutta 毗罗摩婆罗门
AN 9.21 Tiṭhānasutta 三处
AN 9.22 Assakhaḷuṅkasutta 未调马
AN 9.23 Taṇhāmūlakasutta 九渴爱根
AN 9.24 Sattāvāsasutta 九有情居
AN 9.25 Paññāsutta 以慧熟知
AN 9.26 Silāyūpasutta 石柱不摇
AN 9.27 Paṭhamaverasutta 怨仇止息之一
AN 9.28 Dutiyaverasutta 怨仇止息之二
AN 9.29 Āghātavatthusutta 嫌恨之一
AN 9.30 Āghātapaṭivinayasutta 嫌恨之二
AN 9.31 Anupubbanirodhasutta 九次第灭
AN 9.32 Anupubbavihārasutta 九次第住
AN 9.33 Anupubbavihārasamāpattisutta 次第住定
AN 9.34 Nibbānasukhasutta 涅槃是乐
AN 9.35 Gāvīupamāsutta 牛喻
AN 9.36 Jhānasutta 禅定
AN 9.37 Ānandasutta 阿难
AN 9.38 Lokāyatikasutta 顺世婆罗门
AN 9.39 Devāsurasaṅgāmasutta 诸天与阿修罗之战
AN 9.40 Nāgasutta 林中大象
AN 9.41 Tapussasutta 多梨富沙居士
AN 9.42 Sambādhasutta 愦乱余地
AN 9.43 Kāyasakkhīsutta 身证者
AN 9.44 Paññāvimuttasutta 慧解脱者
AN 9.45 Ubhatobhāgavimuttasutta 俱分解脱者
AN 9.46 Sandiṭṭhikadhammasutta 现见法
AN 9.47 Sandiṭṭhikanibbānasutta 现见涅槃
AN 9.48 Nibbānasutta 涅槃
AN 9.49 Parinibbānasutta 般涅槃
AN 9.50 Tadaṅganibbānasutta 一向涅槃
AN 9.51 Diṭṭhadhammanibbānasutta 现法涅槃
AN 9.52 Khemasutta 安稳
AN 9.53 Khemappattasutta 得安稳者
AN 9.54 Amatasutta 不死
AN 9.55 Amatappattasutta 得不死者
AN 9.56 Abhayasutta 无畏
AN 9.57 Abhayappattasutta 得无畏者
AN 9.58 Passaddhisutta 轻安
AN 9.59 Anupubbapassaddhisutta 次第轻安
AN 9.60 Nirodhasutta 灭尽
AN 9.61 Anupubbanirodhasutta 次第灭尽
AN 9.62 Abhabbasutta 九不能证
AN 9.63 Sikkhādubbalyasutta 五学弱处
AN 9.64 Nīvaraṇasutta 五盖
AN 9.65 Kāmaguṇasutta 五妙欲
AN 9.66 Upādānakkhandhasutta 五取蕴
AN 9.67 Orambhāgiyasutta 五下分结
AN 9.68 Gatisutta 五趣
AN 9.69 Macchariyasutta 五悭
AN 9.70 Uddhambhāgiyasutta 五上分结
AN 9.71 Cetokhilasutta 五心荒芜
AN 9.72 Cetasovinibandhasutta 五心缚
AN 9.73 Sikkhasutta 五学弱处
AN 9.74-81 Nīvaraṇasuttādi 五盖等八经
AN 9.82 Cetasovinibandhasutta 五心缚
AN 9.83 Sikkhasutta 五学弱处
AN 9.84-91 Nīvaraṇasuttādi 五盖等八经
AN 9.92 Cetasovinibandhasutta 五心缚
AN 9.93 知贪九法
AN 9.94 知贪九法之二
AN 9.95-112 遍知贪等十八经
AN 9.113-432 遍知瞋等三二０经
AN 10.1 Kimatthiyasutta 解脱何因
AN 10.2 Cetanākaraṇīyasutta 不需刻意
AN 10.3 Paṭhamaupanisasutta 戒的比喻之一
AN 10.4 Dutiyaupanisasutta 戒的比喻之二
AN 10.5 Tatiyaupanisasutta 戒的比喻之三
AN 10.6 Samādhisutta 想受灭尽定
AN 10.7 Sāriputtasutta 舍利弗三昧经
AN 10.8 Jhānasutta 四静虑普端严
AN 10.9 Santavimokkhasutta 无色禅普端严
AN 10.10 Vijjāsutta 三明普端严
AN 10.11 Senāsanasutta 坐卧处经
AN 10.12 Pañcaṅgasutta 五分
AN 10.13 Saṃyojanasutta 十结经
AN 10.14 Cetokhilasutta 心的荒芜
AN 10.15 Appamādasutta 不放逸
AN 10.16 Āhuneyyasutta 应请
AN 10.17 Paṭhamanāthasutta 救护之一
AN 10.18 Dutiyanāthasutta 救护之二
AN 10.19 Paṭhamaariyāvāsasutta 圣居之一
AN 10.20 Dutiyaariyāvāsasutta 圣居之二
AN 10.21 Sīhanādasutta 狮子吼经
AN 10.22 Adhivuttipadasutta 胜群处经
AN 10.23 Kāyasutta 身
AN 10.24 Mahācundasutta 摩诃周陀
AN 10.25 Kasiṇasutta 十遍处
AN 10.26 Kāḷīsutta 优婆夷迦梨
AN 10.27 Paṭhamamahāpañhāsutta 大问之一
AN 10.28 Dutiyamahāpañhāsutta 大问之二
AN 10.29 Paṭhamakosalasutta 拘萨罗国之一
AN 10.30 Dutiyakosalasutta 拘萨罗国之二
AN 10.31 Upālisutta 具寿优波离
AN 10.32 Pātimokkhaṭṭhapanāsutta 禁止说戒
AN 10.33 Ubbāhikāsutta 断事人
AN 10.34 Upasampadāsutta 授具足戒
AN 10.35 Nissayasutta 可与依止
AN 10.36 Sāmaṇerasutta 可蓄沙弥
AN 10.37 Saṃghabhedasutta 分裂僧团
AN 10.38 Saṃghasāmaggīsutta 和合僧
AN 10.39 Paṭhamaānandasutta 阿难之一
AN 10.40 Dutiyaānandasutta 阿难之二
AN 10.41 Vivādasutta 诤论
AN 10.42 Paṭhamavivādamūlasutta 诤根之一
AN 10.43 Dutiyavivādamūlasutta 诤根之二
AN 10.44 Kusinārasutta 拘尸那城
AN 10.45 Rājantepurappavesanasutta 入王后宫
AN 10.46 Sakkasutta 释氏国
AN 10.47 Mahālisutta 离车人摩诃离
AN 10.48 Pabbajitaabhiṇhasutta 出家屡察十法
AN 10.49 Sarīraṭṭhadhammasutta 十法住身
AN 10.50 Bhaṇḍanasutta 诉讼
AN 10.51 Sacittasutta 己心
AN 10.52 Sāriputtasutta 舍利弗
AN 10.53 Ṭhitisutta 止住善法
AN 10.54 Samathasutta 内心寂止
AN 10.55 Parihānasutta 衰退法
AN 10.56 Paṭhamasaññāsutta 灭尽十想
AN 10.57 Dutiyasaññāsutta 膨胀十想
AN 10.58 Mūlakasutta 诸法根本
AN 10.59 Pabbajjāsutta 熟知出家
AN 10.60 Girimānandasutta 具寿耆利摩难
AN 10.61 Avijjāsutta 无明
AN 10.62 Taṇhāsutta 有爱
AN 10.63 Niṭṭhaṅgatasutta 达究竟者
AN 10.64 Aveccappasannasutta 预流证净
AN 10.65 Paṭhamasukhasutta 乐之一
AN 10.66 Dutiyasukhasutta 乐之二
AN 10.67 Paṭhamanaḷakapānasutta 那罗伽林之一
AN 10.68 Dutiyanaḷakapānasutta 那罗伽林之二
AN 10.69 Paṭhamakathāvatthusutta 论事之一
AN 10.70 Dutiyakathāvatthusutta 论事之二
AN 10.71 Ākaṅkhasutta 比丘若愿
AN 10.72 Kaṇṭakasutta 以声为刺
AN 10.73 Iṭṭhadhammasutta 可爱十法
AN 10.74 Vaḍḍhisutta 十增长
AN 10.75 Migasālāsutta 鹿住优婆夷
AN 10.76 Tayodhammasutta 三法
AN 10.77 Kākasutta 鸦十法
AN 10.78 Nigaṇṭhasutta 尼犍十法
AN 10.79 Āghātavatthusutta 十嫌恨事
AN 10.80 Āghātapaṭivinayasutta 调伏嫌恨
AN 10.81 Vāhanasutta 具寿婆醯迦
AN 10.82 Ānandasutta 阿难
AN 10.83 Puṇṇiyasutta 具寿普尼耶
AN 10.84 Byākaraṇasutta 记说
AN 10.85 Katthīsutta 未证自夸
AN 10.86 Adhimānasutta 增上慢
AN 10.87 Nappiyasutta 无助于喜爱敬重
AN 10.88 Akkosakasutta 侮辱圣者
AN 10.89 Kokālikasutta 拘迦利谤圣
AN 10.90 Khīṇāsavabalasutta 漏尽成就十力
AN 10.91 Kāmabhogīsutta 十种享受欲乐的人
AN 10.92 Bhayasutta 止息怖畏
AN 10.93 Kiṃdiṭṭhikasutta 持何种见
AN 10.94 Vajjiyamāhitasutta 跋耆居士
AN 10.95 Uttiyasutta 游行者郁低迦
AN 10.96 Kokanudasutta 游行者俱迦那
AN 10.97 Āhuneyyasutta 十法应请
AN 10.98 Therasutta 十法长老
AN 10.99 Upālisutta 具寿优波离
AN 10.100 Abhabbasutta 十不能证
AN 10.101 Samaṇasaññāsutta 三沙门想
AN 10.102 Bojjhaṅgasutta 七觉支
AN 10.103 Micchattasutta 邪性
AN 10.104 Bījasutta 种子
AN 10.105 Vijjāsutta 以明为先
AN 10.106 Nijjarasutta 十灭事
AN 10.107 Dhovanasutta 圣之洗涤
AN 10.108 Tikicchakasutta 医师
AN 10.109 Vamanasutta 圣之吐剂
AN 10.110 Niddhamanīyasutta 十消法
AN 10.111 Paṭhamaasekhasutta 无学之一
AN 10.112 Dutiyaasekhasutta 无学之二
AN 10.113 Paṭhamaadhammasutta 非法之一
AN 10.114 Dutiyaadhammasutta 非法之二
AN 10.115 Tatiyaadhammasutta 非法之三
AN 10.116 Ajitasutta 游行者阿夷那
AN 10.117 Saṅgāravasutta 婆罗门伤歌逻
AN 10.118 Orimatīrasutta 此岸
AN 10.119 Paṭhamapaccorohaṇīsutta 舍法之一
AN 10.120 Dutiyapaccorohaṇīsutta 舍法之二
AN 10.121 Pubbaṅgamasutta 正见先驱
AN 10.122 Āsavakkhayasutta 十法漏尽
AN 10.123 Paṭhamasutta 十法清净
AN 10.124 Dutiyasutta 十法未生
AN 10.125 Tatiyasutta 十法大果
AN 10.126 Catutthasutta 十法尽贪
AN 10.127 Pañcamasutta 十法厌离
AN 10.128 Chaṭṭhasutta 十法未生之二
AN 10.129 Sattamasutta 十法大果之二
AN 10.130 Aṭṭhamasutta 十法尽贪之二
AN 10.131 Navamasutta 十法厌离之二
AN 10.132 Dasamasutta 十邪性
AN 10.133 Ekādasamasutta 十正性
AN 10.134 Sādhusutta 善良与否
AN 10.135 Ariyadhammasutta 圣法
AN 10.136 Akusalasutta 善与不善
AN 10.137 Atthasutta 义与非义
AN 10.138 Dhammasutta 法与非法
AN 10.139 Sāsavasutta 漏与无漏
AN 10.140 Sāvajjasutta 过与无过
AN 10.141 Tapanīyasutta 苦与无烦
AN 10.142 Ācayagāmisutta 集与损减
AN 10.143 Dukkhudrayasutta 引苦与乐
AN 10.144 Dukkhavipākasutta 苦与乐报
AN 10.145 Ariyamaggasutta 圣道与非圣
AN 10.146 Kaṇhamaggasutta 白道与黑道
AN 10.147 Saddhammasutta 正法与非正法
AN 10.148 Sappurisadhammasutta 善士法
AN 10.149 Uppādetabbasutta 应生起之法
AN 10.150 Āsevitabbasutta 应亲近与不应亲近
AN 10.151 Bhāvetabbasutta 应修习
AN 10.152 Bahulīkātabbasutta 应多修习
AN 10.153 Anussaritabbasutta 应忆念
AN 10.154 Sacchikātabbasutta 应现证
AN 10.155 Sevitabbasutta 应依止

AN 10.156-166 Bhajitabbādisutta 应亲近至大福等十一经

AN 10.167 Brāhmaṇapaccorohaṇīsutta 婆罗门舍弃法

AN 10.168 Ariyapaccorohaṇīsutta 圣者的舍弃法
AN 10.169 Saṅgāravasutta 婆罗门伤歌逻
AN 10.170 Orimasutta 此岸与彼岸
AN 10.171 Paṭhamaadhammasutta 非法之一
AN 10.172 Dutiyaadhammasutta 非法之二
AN 10.173 Tatiyaadhammasutta 非法之三
AN 10.174 Kammanidānasutta 业之因缘
AN 10.175 Parikkamanasutta 出离
AN 10.176 Cundasutta 金匠淳陀
AN 10.177 Jāṇussoṇisutta 婆罗门生闻
AN 10.178 Sādhusutta 善良与否
AN 10.179 Ariyadhammasutta 圣法
AN 10.180 Kusalasutta 善与不善
AN 10.181 Atthasutta 义与非义
AN 10.182 Dhammasutta 法与非法
AN 10.183 Āsavasutta 漏与无漏
AN 10.184 Vajjasutta 过与无过
AN 10.185 Tapanīyasutta 烦苦与非烦苦
AN 10.186 Ācayagāmisutta 积集与损减
AN 10.187 Dukkhudrayasutta 引苦与乐
AN 10.188 Vipākasutta 苦与乐报
AN 10.189 Ariyamaggasutta 圣道
AN 10.190 Kaṇhamaggasutta 黑道与白道
AN 10.191 Saddhammasutta 正法
AN 10.192 Sappurisadhammasutta 善士法

AN 10.193 Uppādetabbadhammasutta 应生起与不应生起之法

AN 10.194 Āsevitabbadhammasutta 应亲近与不应亲近之法

AN 10.195 Bhāvetabbadhammasutta 应修习与不应修习之法

AN 10.196 Bahulīkātabbasutta 应多修习与不应多修习之法

AN 10.197 Anussaritabbasutta 应忆念与不应忆念之法

AN 10.198 Sacchikātabbasutta 应亲证与不应亲证之法

AN 10.199 Nasevitabbāsutta 不应交往

AN 10.200-209 Nabhajitabbadisutta 不应亲近至智慧不增长等十经

AN 10.210 Apuññasutta 非福德

AN 10.211 Paṭhamanirayasaggasutta 地狱与天界之一

AN 10.212 Dutiyanirayasaggasutta 地狱与天界之二

AN 10.213 Mātugāmasutta 关于妇女的十法
AN 10.214 Upāsikāsutta 关于优婆夷的十法
AN 10.215 Visāradasutta 十无畏法
AN 10.216 Saṃsappanīyasutta 蛇行法门经
AN 10.217 Paṭhamasañcetanikasutta 故思业之一
AN 10.218 Dutiyasañcetanikasutta 故思业之二
AN 10.219 Karajakāyasutta 业所生身
AN 10.220 Adhammacariyāsutta 非法行为
AN 10.221 成就十法
AN 10.222 二十法
AN 10.223 三十法
AN 10.224 四十法
AN 10.225-228 十法至四十法等四经
AN 10.229-232 十法至四十法等四经之二
AN 10.233-236 十法至四十法等四经之三
AN 10.237 不净想
AN 10.238 无常想
AN 10.239 正见
AN 10.240-266 遍知贪至出离等二七经
AN 10.267-746 了知瞋至出离等四八０经
AN 11.1 Kimatthiyasutta 何义
AN 11.2 Cetanākaraṇīyasutta 不思
AN 11.3 Paṭhamaupanisāsutta 所依之一
AN 11.4 Dutiyaupanisāsutta 所依之二
AN 11.5 Tatiyaupanisāsutta 所依之三
AN 11.6 Byasanasutta 十一不幸
AN 11.7 Saññāsutta 想受灭尽定
AN 11.8 Manasikārasutta 无作意三昧
AN 11.9 Saddhasutta 具寿诜陀
AN 11.10 Moranivāpasutta 孔雀林园
AN 11.11 Paṭhamamahānāmasutta 摩诃男之一
AN 11.12 Dutiyamahānāmasutta 摩诃男之二
AN 11.13 Nandiyasutta 释氏难提
AN 11.14 Subhūtisutta 须菩提
AN 11.15 Mettāsutta 慈心功德经
AN 11.16 Aṭṭhakanāgarasutta 八城居士
AN 11.17 Gopālasutta 牧牛者
AN 11.18 Paṭhamasamādhisutta 三昧之一
AN 11.19 Dutiyasamādhisutta 三昧之二
AN 11.20 Tatiyasamādhisutta 三昧之三
AN 11.21 Catutthasamādhisutta 三昧之四
AN 11.22-29 于眼等八经
AN 11.30-69 于耳等四十经
AN 11.70-117 于色等四十八经
AN 11.118-165 于眼识等四十八经
AN 11.166-213 于眼触等四十八经
AN 11.214-261 关于眼受等四十八经
AN 11.262-309 关于色想等四十八经
AN 11.310-357 关于色思等四十八经
AN 11.358-405 关于色爱等四十八经
AN 11.406-453 关于色寻等四十八经
AN 11.454-501 关于色伺等四十八经
AN 11.502 了知贪
AN 11.503-511 遍知贪至舍离等九经
AN 11.512-671 了知瞋至舍离等一六０经

[正法] KN 小部

Khp 1 Saraṇattaya 三皈依
Khp 2 Dasasikkhāpada 十学处
Khp 3 Dvattiṃsākāra 三十二身分
Khp 4 Kumārapañhā 问沙弥文
Khp 5 Maṅgalasutta 吉祥经
Khp 6 Ratanasutta 三宝经
Khp 7 Tirokuṭṭasutta 户墙外经
Khp 8 Nidhikaṇḍasutta 伏藏经
Khp 9 Mettasutta 慈经
Dhp 1.1 Cakkhupālattheravatthu 盲尊者迦丘帕喇

Dhp 1.2 Maṭṭhakuṇḍalīvatthu 玛塔侃达理婆罗门的故事

Dhp 1.3 Tissattheravatthu 帝沙佛陀表弟
Dhp 1.4 Kāḷayakkhinīvatthu 食婴妖怪
Dhp 1.5 Kosambakavatthu 拘睒弥诤论
Dhp 1.6 Mahākāḷattheravatthu 摩诃迦罗
Dhp 1.7 Devadattavatthu 提婆达多得衣
Dhp 1.8 Sāriputtattheravatthu 舍利弗出家
Dhp 1.9 Nandattheravatthu 难陀出家
Dhp 1.10 Cundasūkarikavatthu 纯陀屠猪者
Dhp 1.11 Dhammikaupāsakavatthu 昙弥信士
Dhp 1.12 Devadattavatthu 提婆达多害佛
Dhp 1.13 Sumanadevīvatthu 孤独长者女修摩那
Dhp 1.14 Dvesahāyakabhikkhuvatthu 牧算他牛
Dhp 2.1 Sāmāvatīvatthu 珊蔓娣皇后
Dhp 2.2 Kumbaghosakaseṭṭhivatthu 银行家之子
Dhp 2.3 Cūḷapanthakavatthu 周利槃特证圣果

Dhp 2.4 Bālanakkhattasaṃghuṭṭhavatthu 愚痴庆典

Dhp 2.5 Mahākassapattheravatthu 大迦叶尊者

Dhp 2.6 Pamattāpamattadvesahāyakabhikkhuvatthu 懒惰比丘

Dhp 2.7 Maghavatthu 玛伽为帝释

Dhp 2.8 Aññatarabhikkhuvatthu 智慧之火

Dhp 2.9 Nigamavāsitissattheravatthu 尼珈玛西提舍比丘

Dhp 3.1 Meghiyattheravatthu 弥醯比丘

Dhp 3.2 Aññatarabhikkhuvatthu 洞察他人内心

Dhp 3.3 Aññataraukkaṇṭhitabhikkhuvatthu 智者当护心

Dhp 3.4 Saṅgharakkhitabhāgineyyattheravatthu 长老护甥

Dhp 3.5 Cittahatthattheravatthu 质多舍利弗

Dhp 3.6 Pañcasatabhikkhuvatthu 精灵骚扰

Dhp 3.7 Pūtigattatissattheravatthu 普提伽陀提舍长老的故事

Dhp 3.8 Nandagopālakavatthu 牧牛人难屠

Dhp 3.9 Soreyyavatthu 梭儒亚富翁

Dhp 4.1 Pathavikathāpasutapañcasatabhikkhuvatthu 观身如大地

Dhp 4.2 Marīcikammaṭṭhānikabhikkhuvatthu 观身如幻

Dhp 4.3 Viṭaṭūbhavatthu 琉璃王报复

Dhp 4.4 Patipūjikakumārivatthu 往生忉利天的天女

Dhp 4.5 Macchariyakosiyaseṭṭhivatthu 吝啬富翁
Dhp 4.6 Pāveyyaājīvakavatthu 他人诅咒
Dhp 4.7 Chattapāṇiupāsakavatthu 应该礼敬谁
Dhp 4.8 Visākhāvatthu 毗舍佉

Dhp 4.9 Ānandattherapañhavatthu 阿难尊者之疑问

Dhp 4.10 Mahākassapattherapiṇḍapātadinnavatthu 帝释供养大迦叶尊者

Dhp 4.11 Godhikattheraparinibbānavatthu 自杀时证得圣果

Dhp 4.12 Garahadinnavatthu 供养智者测试智慧

Dhp 5.1 Aññatarapurisavatthu 波斯匿王迷恋他人妻子

Dhp 5.2 Mahākassapasaddhivihārikavatthu 沙弥顽强不驯

Dhp 5.3 Ānandaseṭṭhivatthu 吝啬富翁
Dhp 5.4 Gaṇṭhibhedakacoravatthu 分辨愚痴的人
Dhp 5.5 Udāyittheravatthu 优达夷不领悟佛法

Dhp 5.6 Tiṃsapāveyyakabhikkhuvatthu 智者领悟佛法

Dhp 5.7 Suppabuddhakuṭṭhivatthu 麻风病患坚信三宝

Dhp 5.8 Kassakavatthu 佛陀拯救农人
Dhp 5.9 Sumanamālākāravatthu 插花匠信仰坚定
Dhp 5.10 Uppalavaṇṇattherīvatthu 莲华色
Dhp 5.11 Jambukattheravatthu 苦行者欺骗他人
Dhp 5.12 Ahipetavatthu 饿鬼人面蛇身
Dhp 5.13 Saṭṭhikūṭapetavatthu 沙提枯达掷石头
Dhp 5.14 Cittagahapativatthu 质多居士

Dhp 5.15 Vanavāsitissasāmaṇeravatthu 提沙沙弥众人敬仰

Dhp 6.1 Rādhattheravatthu 罗陀出家
Dhp 6.2 Assajipunabbasukavatthu 马师及满宿
Dhp 6.3 Channattheravatthu 车匿

Dhp 6.4 Mahākappinattheravatthu 尊者摩诃劫宾那

Dhp 6.5 Paṇḍitasāmaṇeravatthu 班迪达沙弥

Dhp 6.6 Lakuṇḍakabhaddiyattheravatthu 跋提比丘坚固如磐石

Dhp 6.7 Kāṇamātāvatthu 坎南布施
Dhp 6.8 Pañcasatabhikkhuvatthu 不为得失所动
Dhp 6.9 Dhammikattheravatthu 昙弥夫妇出家

Dhp 6.10 Dhammassavanattheravatthu 到达彼岸者少

Dhp 6.11 Pañcasataāgantukabhikkhuvatthu 趣向光明

Dhp 7.1 Jīvakapañhavatthu 名医耆婆
Dhp 7.2 Mahākassapattheravatthu 大迦叶尊者
Dhp 7.3 Belaṭṭhasīsattheravatthu 储藏米谷
Dhp 7.4 Anuruddhattheravatthu 天女供养阿那律

Dhp 7.5 Mahākaccāyanattheravatthu 帝释敬重大迦旃延

Dhp 7.6 Sāriputtattheravatthu 比丘控诉舍利弗

Dhp 7.7 Kosambivāsitissattherasāmaṇeravatthu 一眼失明

Dhp 7.8 Sāriputtattheravatthu 舍利弗非盲信

Dhp 7.9 Khadiravaniyarevatattheravatthu 舍利弗弟离婆多

Dhp 7.10 Aññataraitthivatthu 妓女诱惑比丘

Dhp 8.1 Tambadāṭhikacoraghātakavatthu 坦巴达行刑者

Dhp 8.2 Bāhiyadārucīriyattheravatthu 婆醯迦快速证阿罗汉果

Dhp 8.3 Kuṇḍalakesitherīvatthu 拘达娜富家女嫁小偷

Dhp 8.4 Anatthapucchakabrāhmaṇavatthu 赌博造成堕落

Dhp 8.5 Mātulabrāhmaṇavatthu 往生梵天
Dhp 8.6 Bhāgineyyavatthu 火祭无益
Dhp 8.7 Sahāyakabrāhmaṇavatthu 祭祀牺牲
Dhp 8.8 Āyuvaḍḍhanakumāravatthu 佛护童子

Dhp 8.9 Saṅkiccasāmaṇeravatthu 沙其卡沙弥的奇迹

Dhp 8.10 Khāṇukoṇḍaññattheravatthu 乔达那尊者度抢匪

Dhp 8.11 Sabbadāsattheravatthu 沙帕达沙自杀时证圣

Dhp 8.12 Paṭācārātherīvatthu 波她卡娜家破人亡
Dhp 8.13 Kisāgotamīvatthu 吉舍乔达弥求子复生
Dhp 8.14 Bahuputtikattherīvatthu 母亲分财产

Dhp 9.1 Cūḷekasāṭakabrāhmaṇavatthu 穷苦婆罗门布施

Dhp 9.2 Seyyasakattheravatthu 克制性欲

Dhp 9.3 Lājadevadhītāvatthu 天女照顾大迦叶

Dhp 9.4 Anāthapiṇḍikaseṭṭhivatthu 给孤独长者与守护精灵

Dhp 9.5 Asaññataparikkhāravatthu 勿轻视小恶
Dhp 9.6 Biḷālapādakaseṭṭhivatthu 勿轻视小善
Dhp 9.7 Mahādhanavāṇijavatthu 避开险途
Dhp 9.8 Kukkuṭamittanesādavatthu 无疮毒不患
Dhp 9.9 Kokasunakhaluddakavatthu 恶反及愚人

Dhp 9.10 Maṇikārakulūpakatissattheravatthu 首饰匠殴打比丘

Dhp 9.11 Tayojanavatthu 天地水中恶报难脱

Dhp 9.12 Suppabuddhasakyavatthu 善觉王阻挡佛陀

Dhp 10.1 Chabbaggiyabhikkhuvatthu 为塔争吵
Dhp 10.2 Chabbaggiyavatthu 比丘争吵
Dhp 10.3 Sambahulakumārakavatthu 鞭打蛇

Dhp 10.4 Koṇḍadhānattheravatthu 军达那比丘与女子幻象

Dhp 10.5 Uposathikaitthīnaṃvatthu 驱逐有情命

Dhp 10.6 Ajagarapetavatthu 恶有恶报

Dhp 10.7 Mahāmoggallānattheravatthu 大目犍连偿还宿业

Dhp 10.8 Bahubhaṇḍikabhikkhuvatthu 富有比丘

Dhp 10.9 Santatimahāmattavatthu 山达迪优婆塞证涅槃

Dhp 10.10 Pilotikatissattheravatthu 比丘旧衣与良马避鞭

Dhp 10.11 Sukhasāmaṇeravatthu 须卡沙弥

Dhp 11.1 Visākhāyasahāyikānaṃvatthu 毗舍佉度醉酒同伴

Dhp 11.2 Sirimāvatthu 拍卖丝蕊玛尸首

Dhp 11.3 Uttarātherīvatthu 佛陀安慰老比丘尼

Dhp 11.4 Sambahulaadhimānikabhikkhuvatthu 增上慢比丘去墓园

Dhp 11.5 Janapadakalyāṇīrūpanandātherīvatthu 观美色证阿罗汉果

Dhp 11.6 Mallikādevīvatthu 末利皇后往生
Dhp 11.7 Lāḷudāyītheravatthu 说错话的比丘
Dhp 11.8 Udānavatthu 佛陀证悟偈

Dhp 11.9 Mahādhanaseṭṭhiputtavatthu 摩诃达拿散尽家财

Dhp 12.1 Bodhirājakumāravatthu 菩提罗迦王子无儿

Dhp 12.2 Upanandasakyaputtattheravatthu 贪婪弘法师

Dhp 12.3 Padhānikatissattheravatthu 先教导自己

Dhp 12.4 Kumārakassapamātuttherivatthu 比丘尼与儿子

Dhp 12.5 Mahākālaupāsakavatthu 恶业摧毁痴人

Dhp 12.6 Devadattavatthu 提婆达多故事

Dhp 12.7 Saṅghabhedaparisakkanavatthu 僧团不和

Dhp 12.8 Kālattheravatthu 嫉妒之卡拉比丘

Dhp 12.9 Cūḷakālaupāsakavatthu 小迦拉受妓女保护

Dhp 12.10 Attadatthattheravatthu 精进之阿塔达塔比丘

Dhp 13.1 Daharabhikkhuvatthu 勿从下劣法

Dhp 13.2 Suddhodanavatthu 佛返迦毗罗卫城

Dhp 13.3 Pañcasatavipassakabhikkhuvatthu 观想海市蜃楼

Dhp 13.4 Abhayarājakumāravatthu 佛陀安慰王子
Dhp 13.5 Sammajjanattheravatthu 明月无云翳
Dhp 13.6 Aṅgulimālattheravatthu 鸯掘魔证圣果

Dhp 13.7 Pesakāradhītāvatthu 纺织女明白世间真相

Dhp 13.8 Tiṃsabhikkhuvatthu 三十位比丘突然消失

Dhp 13.9 Ciñcamāṇavikāvatthu 辛迦摩娜薇卡诬告佛陀

Dhp 13.10 Asadisadānavatthu 供养比赛

Dhp 13.11 Anāthapiṇḍikaputtakālavatthu 给孤独长者子克拉

Dhp 14.1 Māradhītaravatthu 向佛陀求婚
Dhp 14.2 Devorohaṇavatthu 佛从忉利天返回
Dhp 14.3 Erakapattanāgarājavatthu 龙王龙女

Dhp 14.4 Ānandattherapañhavatthu 阿难问诸佛教诲

Dhp 14.5 Anabhiratabhikkhuvatthu 欲心无满足
Dhp 14.6 Aggidattabrāhmaṇavatthu 祀得皈依三宝
Dhp 14.7 Ānandattherapañhavatthu 圣者最高贵
Dhp 14.8 Sambahulabhikkhuvatthu 诸佛出现乐

Dhp 14.9 Kassapadasabalassasuvaṇṇacetiyavatthu 供养应供者

Dhp 15.1 Ñātikalahavūpasamanavatthu 为水争吵
Dhp 15.2 Māravatthu 天魔波旬扰乱
Dhp 15.3 Kosalaraññoparājayavatthu 胜利生怨憎
Dhp 15.4 Aññatarakuladārikāvatthu 欲望之火
Dhp 15.5 Ekaupāsakavatthu 饥饿最大病
Dhp 15.6 Pasenadikosalavatthu 无病最上利
Dhp 15.7 Tissattheravatthu 提裟尊者精进敬佛
Dhp 15.8 Sakkavatthu 帝释看护佛陀
Dhp 16.1 Tayojanapabbajitavatthu 执着防碍修行

Dhp 16.2 Aññatarakuṭumbikavatthu 佛陀安慰伤心人

Dhp 16.3 Visākhāvatthu 佛陀安慰毗舍佉
Dhp 16.4 Licchavīvatthu 为妓女大打出手
Dhp 16.5 Anitthigandhakumāravatthu 痛失新娘
Dhp 16.6 Aññatarabrāhmaṇavatthu 忧愁缘自渴爱

Dhp 16.7 Pañcasatadārakavatthu 迦叶尊者获篮子点心

Dhp 16.8 Ekaanāgāmittheravatthu 不还果比丘
Dhp 16.9 Nandiyavatthu 难提往生天界
Dhp 17.1 Rohinīkhattiyakaññāvatthu 皮肤病愈
Dhp 17.2 Aññatarabhikkhuvatthu 比丘和树精

Dhp 17.3 Uttarāupāsikavatthu 慈心保护优它拿不受烫伤

Dhp 17.4 Mahāmoggallānapañhavatthu 往生天界之法

Dhp 17.5 Buddhapitubrāhmaṇavatthu 误把佛陀当儿子

Dhp 17.6 Puṇṇadāsīvatthu 恒常觉醒
Dhp 17.7 Atulaupāsakavatthu 恰恰好
Dhp 17.8 Chabbaggiyavatthu 穿木屐
Dhp 18.1 Goghātakaputtavatthu 屠夫和儿子

Dhp 18.2 Aññatarabrāhmaṇavatthu 供养圣者之婆罗门

Dhp 18.3 Tissattheravatthu 比丘往生昆虫

Dhp 18.4 Lāḷudāyīvatthu 说谎的拉鲁达伊

Dhp 18.5 Aññatarakulaputtavatthu 邪行是妇女的污垢

Dhp 18.6 Cūḷasāribhikkhuvatthu 小沙利比丘行医
Dhp 18.7 Pañcaupāsakavatthu 守五戒不容易
Dhp 18.8 Tissadaharavatthu 嫉妒心使人不安宁

Dhp 18.9 Pañcaupāsakavatthu 没有能与贪欲相比的火

Dhp 18.10 Meṇḍakaseṭṭhivatthu 泯兔富翁
Dhp 18.11 Ujjhānasaññittheravatthu 挑剔之比丘
Dhp 18.12 Subhaddaparibbājakavatthu 须跋陀罗
Dhp 19.1 Vinicchayamahāmattavatthu 法官收贿
Dhp 19.2 Chabbaggiyavatthu 愚人才骚扰
Dhp 19.3 Ekudānakhīṇāsavavatthu 以身见法

Dhp 19.4 Lakuṇḍakabhaddiyattheravatthu 空为长老名

Dhp 19.5 Sambahulabhikkhuvatthu 虚张声势
Dhp 19.6 Hatthakavatthu 比丘熄灭诸恶
Dhp 19.7 Aññatarabrāhmaṇavatthu 勤修梵行者
Dhp 19.8 Titthiyavatthu 沉默非智慧
Dhp 19.9 Bālisikavatthu 人如其名

Dhp 19.10 Sambahulasīlādisampannabhikkhuvatthu 证阿罗汉果甚难

Dhp 20.1 Pañcasatabhikkhuvatthu 解脱之道
Dhp 20.2 Aniccalakkhaṇavatthu 正观无常
Dhp 20.3 Dukkhalakkhaṇavatthu 诸行皆苦
Dhp 20.4 Anattalakkhaṇavatthu 诸法无我

Dhp 20.5 Padhānakammikatissattheravatthu 精进莫放逸

Dhp 20.6 Sūkarapetavatthu 护持身口意
Dhp 20.7 Poṭṭhilattheravatthu 定中生慧
Dhp 20.8 Pañcamahallakabhikkhuvatthu 欲望之林
Dhp 20.9 Suvaṇṇakārattheravatthu 观想莲花
Dhp 20.10 Mahādhanavāṇijavatthu 不觉死到来
Dhp 20.11 Kisāgotamīvatthu 吉舍乔达弥
Dhp 20.12 Paṭācārāvatthu 儿女非依止
Dhp 21.1 Attanopubbakammavatthu 舍弃小乐
Dhp 21.2 Kukkuṭaṇḍakhādikāvatthu 唯爱止恨
Dhp 21.3 Bhaddiyānaṃbhikkhūnaṃvatthu 装饰拖鞋
Dhp 21.4 Lakuṇḍakabhaddiyavatthu 杀欲与慢
Dhp 21.5 Dārusākaṭikaputtavatthu 男孩和精灵
Dhp 21.6 Vajjiputtakabhikkhuvatthu 无究竟满足
Dhp 21.7 Cittagahapativatthu 德行不虞匮乏
Dhp 21.8 Cūḷasubhaddāvatthu 距离不是问题
Dhp 21.9 Ekavihārittheravatthu 独处较好
Dhp 22.1 Sundarīparibbājikāvatthu 阴谋害佛
Dhp 22.2 Duccaritaphalapīḷitavatthu 自食恶果

Dhp 22.3 Vaggumudātīriyabhikkhuvatthu 假装证果

Dhp 22.4 Khemakaseṭṭhiputtavatthu 放逸犯他妻
Dhp 22.5 Dubbacabhikkhuvatthu 愚痴砍树
Dhp 22.6 Issāpakataitthivatthu 善妒妇女
Dhp 22.7 Sambahulabhikkhuvatthu 自求多福
Dhp 22.8 Nigaṇṭhavatthu 不应羞而羞
Dhp 22.9 itthiyasāvakavatthu 孩童拜访佛陀
Dhp 23.1 Attadantavatthu 佛陀忍受毁谤

Dhp 23.2 Hatthācariyapubbakabhikkhuvatthu 自我训练

Dhp 23.3 Parijiṇṇabrāhmaṇaputtavatthu 不肖的儿子

Dhp 23.4 Pasenadikosalavatthu 饮食节制
Dhp 23.5 Sānusāmaṇeravatthu 沙努沙弥 (Sānu)
Dhp 23.6 Pāveyyakahatthivatthu 象脱离沼泥
Dhp 23.7 Sambahulabhikkhuvatthu 大象照顾佛陀
Dhp 23.8 Māravatthu 波旬怂恿佛陀
Dhp 24.1 Kapilamacchavatthu 迦毗罗金鱼臭口
Dhp 24.2 Sūkarapotikāvatthu 母猪业报
Dhp 24.3 Vibbhantabhikkhuvatthu 勇敢面对死亡
Dhp 24.4 Bandhanāgāravatthu 贪欲束缚
Dhp 24.5 Khemātherīvatthu 谶摩皇后出家
Dhp 24.6 Uggasenavatthu 戏子成圣

Dhp 24.7 Cūḷadhanuggahapaṇḍitavatthu 女孩诱惑比丘

Dhp 24.8 Māravatthu 波旬恐吓罗睺罗
Dhp 24.9 Upakājīvakavatthu 优波迦外道
Dhp 24.10 Sakkapañhavatthu 帝释请求
Dhp 24.11 Aputtakaseṭṭhivatthu 富贵更贪婪
Dhp 24.12 Aṅkuravatthu 安苦拉天神
Dhp 25.1 Pañcabhikkhuvatthu 调伏五根
Dhp 25.2 Haṃsaghātakabhikkhuvatthu 杀死大雁
Dhp 25.3 Kokālikavatthu 慎言

Dhp 25.4 Dhammārāmattheravatthu 达摩拉玛尊重佛法

Dhp 25.5 Vipakkhasevakabhikkhuvatthu 勿轻勿羡

Dhp 25.6 Pañcaggadāyakabrāhmaṇavatthu 不执身心是比丘

Dhp 25.7 Sambahulabhikkhuvatthu 小偷听输屡那比丘说法

Dhp 25.8 Pañcasatabhikkhuvatthu 观想茉莉花

Dhp 25.9 Santakāyattheravatthu 沙塔卡亚意静住三昧

Dhp 25.10 Naṅgalakulattheravatthu 难迦拉苦拉执着旧衣

Dhp 25.11 Vakkalittheravatthu 跋迦梨仰慕佛陀

Dhp 25.12 Sumanasāmaṇeravatthu 修摩拿沙弥显神通

Dhp 26.1 Pasādabahulabrāhmaṇavatthu 勇断欲流
Dhp 26.2 Sambahulabhikkhuvatthu 清净与止观
Dhp 26.3 Māravatthu 无彼岸此岸
Dhp 26.4 Aññatarabrāhmaṇavatthu 真正婆罗门
Dhp 26.5 Ānandattheravatthu 诸佛光辉
Dhp 26.6 Aññatarabrāhmaṇapabbajitavatthu 隐士
Dhp 26.7 Sāriputtattheravatthu 莫打阿罗汉
Dhp 26.8 Mahāpajāpatigotamīvatthu 大爱道出家

Dhp 26.9 Sāriputtattheravatthu 舍利弗礼敬马胜比丘

Dhp 26.10 Jaṭilabrāhmaṇavatthu 领悟四圣谛是婆罗门

Dhp 26.11 Kuhakabrāhmaṇavatthu 骗子无法愚弄智者

Dhp 26.12 Kisāgotamīvatthu 吉舍乔达弥

Dhp 26.13 Ekabrāhmaṇavatthu 婆罗门非世袭

Dhp 26.14 Uggasenaseṭṭhiputtavatthu 断缚无怖畏

Dhp 26.15 Dvebrāhmaṇavatthu 砍断爱欲缚

Dhp 26.16 Akkosakabhāradvājavatthu 忍辱不嗔恚

Dhp 26.17 Sāriputtattheravatthu 舍利弗受母亲辱

Dhp 26.18 Uppalavaṇṇāttherīvatthu 阿罗汉不染诸欲

Dhp 26.19 Aññatarabrāhmaṇavatthu 奴隶证阿罗汉果

Dhp 26.20 Khemābhikkhunīvatthu 谶摩比丘尼

Dhp 26.21 Pabbhāravāsitissattheravatthu 精灵控诉提沙比丘

Dhp 26.22 Aññatarabhikkhuvatthu 被人误打

Dhp 26.23 Sāmaṇerānaṃvatthu 女士和四名沙弥

Dhp 26.24 Mahāpanthakattheravatthu 阿罗汉无贪嗔

Dhp 26.25 Pilindavacchattheravatthu 阿罗汉不伤害

Dhp 26.26 Aññatarattheravatthu 阿罗汉离不与取

Dhp 26.27 Sāriputtattheravatthu 舍利弗无爱着

Dhp 26.28 Mahāmoggallānattheravatthu 大目犍连无爱着

Dhp 26.29 Revatattheravatthu 隶婆多沙弥超越善恶

Dhp 26.30 Candābhattheravatthu 肯达帕尊者身体发光

Dhp 26.31 Sīvalittheravatthu 尸瓦哩比丘

Dhp 26.32 Sundarasamuddattheravatthu 妓女诱惑山卓比丘

Dhp 26.33 Jaṭilajotikattheravatthu 阇祇罗与乔帝卡比丘

Dhp 26.34 Naṭaputtakattheravatthu 舞者那塔普塔卡

Dhp 26.35 Naṭaputtakattheravatthu 舍弃乐不乐

Dhp 26.36 Vaṅgīsattheravatthu 摸骨专家婆耆舍

Dhp 26.37 Dhammadinnāttherīvatthu 昙摩提那比丘尼

Dhp 26.38 Aṅgulimālattheravatthu 鸯掘魔尊者和大象

Dhp 26.39 Devahitabrāhmaṇavatthu 天作婆罗门供佛

Ud 1.1 Paṭhamabodhisutta 菩提一
Ud 1.2 Dutiyabodhisutta 菩提二
Ud 1.3 Tatiyabodhisutta 菩提三
Ud 1.4 Huṃhuṅkasutta 骄慢心
Ud 1.5 Brāhmaṇasutta 婆罗门法
Ud 1.6 Mahākassapasutta 大迦叶
Ud 1.7 Ajakalāpakasutta 羊群夜叉
Ud 1.8 Saṅgāmajisutta 尊者战胜
Ud 1.9 Jaṭilasutta 结发外道
Ud 1.10 Bāhiyasutta 婆醯
Ud 2.1 Mucalindasutta 目真邻陀树
Ud 2.2 Rājasutta 谈话
Ud 2.3 Daṇḍasutta 杖害
Ud 2.4 Sakkārasutta 敬重
Ud 2.5 Upāsakasutta 优婆塞
Ud 2.6 Gabbhinīsutta 妊妇
Ud 2.7 Ekaputtakasutta 独子
Ud 2.8 Suppavāsāsutta 苏婆女
Ud 2.9 Visākhāsutta 毗舍佉
Ud 2.10 Bhaddiyasutta 尊者跋提
Ud 3.1 Kammavipākajasutta 业果
Ud 3.2 Nandasutta 尊者难陀
Ud 3.3 Yasojasutta 耶输伽
Ud 3.4 Sāriputtasutta 舍利弗
Ud 3.5 Mahāmoggallānasutta 大目犍连
Ud 3.6 Pilindavacchasutta 比丘婆蹉
Ud 3.7 Sakkudānasutta 天帝释
Ud 3.8 Piṇḍapātikasutta 托钵
Ud 3.9 Sippasutta 技艺
Ud 3.10 Lokasutta 世间
Ud 4.1 Meghiyasutta 尊者弥醯
Ud 4.2 Uddhatasutta 掉举
Ud 4.3 Gopālakasutta 牧者
Ud 4.4 Yakkhapahārasutta 夜叉袭击
Ud 4.5 Nāgasutta 象
Ud 4.6 Piṇḍolasutta 宾头卢
Ud 4.7 Sāriputtasutta 舍利弗
Ud 4.8 Sundarīsutta 孙陀利女
Ud 4.9 Upasenasutta 优波先那
Ud 4.10 Sāriputtaupasamasutta 静坐
Ud 5.1 Piyatarasutta 最爱
Ud 5.2 Appāyukasutta 少寿
Ud 5.3 Suppabuddhakuṭṭhisutta 癞患善觉
Ud 5.4 Kumārakasutta 童子
Ud 5.5 Uposathasutta 布萨
Ud 5.6 Soṇasutta 苏那
Ud 5.7 Kaṅkhārevatasutta 疑惑
Ud 5.8 Saṅghabhedasutta 破僧
Ud 5.9 Sadhāyamānasutta 嘲笑
Ud 5.10 Cūḷapanthakasutta 周利槃特
Ud 6.1 Āyusaṅkhārossajjanasutta 舍寿
Ud 6.2 Sattajaṭilasutta 外道
Ud 6.3 Paccavekkhaṇasutta 观察
Ud 6.4 Paṭhamanānātitthiyasutta 戏论一
Ud 6.5 Dutiyanānātitthiyasutta 戏论二
Ud 6.6 Tatiyanānātitthiyasutta 戏论三
Ud 6.7 Subhūtisutta 须菩提
Ud 6.8 Gaṇikāsutta 游女
Ud 6.9 Upātidhāvantisutta 飞蛾
Ud 6.10 Uppajjantisutta 出世

Ud 7.1 Paṭhamalakuṇḍakabhaddiyasutta 尊者罗婆一

Ud 7.2 Dutiyalakuṇḍakabhaddiyasutta 尊者罗婆二

Ud 7.3 Paṭhamasattasutta 执着一
Ud 7.4 Dutiyasattasutta 执着二
Ud 7.5 Aparalakuṇḍakabhaddiyasutta 尊者罗婆三
Ud 7.6 Taṇhāsaṅkhayasutta 爱尽
Ud 7.7 Papañcakhayasutta 念灭
Ud 7.8 Kaccānasutta 大迦旃延
Ud 7.9 Udapānasutta 井
Ud 7.10 Utenasutta 优填王
Ud 8.1 Paṭhamanibbānapaṭisaṃyuttasutta 涅槃一
Ud 8.2 Dutiyanibbānapaṭisaṃyuttasutta 涅槃二
Ud 8.3 Tatiyanibbānapaṭisaṃyuttasutta 涅槃三

Ud 8.4 Catutthanibbānapaṭisaṃyuttasutta 涅槃四

Ud 8.5 Cundasutta 淳陀供食
Ud 8.6 Pāṭaligāmiyasutta 波吒离村
Ud 8.7 Dvidhāpathasutta 叉路
Ud 8.8 Visākhāsutta 毗舍佉
Ud 8.9 Paṭhamadabbasutta 陀骠一
Ud 8.10 Dutiyadabbasutta 陀骠二
Iti 1.1 Lobhasutta 贪
Iti 1.2 Dosasutta 瞋
Iti 1.3 Mohasutta 痴
Iti 1.4 Kodhasutta 忿
Iti 1.5 Makkhasutta 覆
Iti 1.6 Mānasutta 慢
Iti 1.7 Sabbapariññāsutta 遍知一切
Iti 1.8 Mānapariññāsutta 遍知慢
Iti 1.9 Lobhapariññāsutta 遍知贪
Iti 1.10 Dosapariññāsutta 遍知瞋
Iti 1.11 Mohapariññāsutta 遍知痴
Iti 1.12 Kodhapariññāsutta 遍知忿
Iti 1.13 Makkhapariññāsutta 遍知覆
Iti 1.14 Avijjānīvaraṇasutta 无明盖
Iti 1.15 Taṇhāsaṃyojanasutta 爱结
Iti 1.16 Paṭhamasekhasutta 学一
Iti 1.17 Dutiyasekhasutta 学二
Iti 1.18 Saṅghabhedasutta 破僧
Iti 1.19 Saṅghasāmaggīsutta 和合僧
Iti 1.20 Paduṭṭhacittasutta 污心
Iti 1.21 Pasannacittasutta 净心
Iti 1.22 Mettasutta 慈心
Iti 1.23 Ubhayatthasutta 两利
Iti 1.24 Aṭṭhipuñjasutta 积骨
Iti 1.25 Musāvādasutta 妄语
Iti 1.26 Dānasutta 布施
Iti 1.27 Mettābhāvanāsutta 修慈
Iti 2.1 Dukkhavihārasutta 住于苦
Iti 2.2 Sukhavihārasutta 住于乐
Iti 2.3 Tapanīyasutta 焦恼
Iti 2.4 Atapanīyasutta 不焦恼
Iti 2.5 Paṭhamasīlasutta 恶戒
Iti 2.6 Dutiyasīlasutta 善戒
Iti 2.7 Ātāpīsutta 精勤
Iti 2.8 Paṭhamajananakuhanasutta 诡诈一
Iti 2.9 Dutiyajananakuhanasutta 诡诈二
Iti 2.10 Somanassasutta 喜乐
Iti 2.11 Vitakkasutta 寻思
Iti 2.12 Desanāsutta 说示
Iti 2.13 Vijjāsutta 明
Iti 2.14 Paññāparihīnasutta 劣慧
Iti 2.15 Sukkadhammasutta 白法
Iti 2.16 Ajātasutta 无生
Iti 2.17 Nibbānadhātusutta 涅槃
Iti 2.18 Paṭisallānasutta 隐居
Iti 2.19 Sikkhānisaṃsasutta 利益
Iti 2.20 Jāgariyasutta 警寤
Iti 2.21 Āpāyikasutta 恶趣
Iti 2.22 Diṭṭhigatasutta 见
Iti 3.1 Mūlasutta 根
Iti 3.2 Dhātusutta 界
Iti 3.3 Paṭhamavedanāsutta 受一
Iti 3.4 Dutiyavedanāsutta 受二
Iti 3.5 Paṭhamaesanāsutta 求一
Iti 3.6 Dutiyaesanāsutta 求二
Iti 3.7 Paṭhamaāsavasutta 漏一
Iti 3.8 Dutiyaāsavasutta 漏二
Iti 3.9 Taṇhāsutta 爱
Iti 3.10 Māradheyyasutta 魔域
Iti 3.11 Puññakiriyavatthusutta 福业
Iti 3.12 Cakkhusutta 眼
Iti 3.13 Indriyasutta 根
Iti 3.14 Addhāsutta 时
Iti 3.15 Duccaritasutta 恶行
Iti 3.16 Sucaritasutta 妙行
Iti 3.17 Soceyyasutta 清静
Iti 3.18 Moneyyasutta 寂默
Iti 3.19 Paṭhamarāgasutta 贪一
Iti 3.20 Dutiyarāgasutta 贪二
Iti 3.21 Micchādiṭṭhikasutta 邪见
Iti 3.22 Sammādiṭṭhikasutta 正见
Iti 3.23 Nissaraṇiyasutta 出离
Iti 3.24 Santatarasutta 胜
Iti 3.25 Puttasutta 三儿
Iti 3.26 Avuṭṭhikasutta 无雨
Iti 3.27 Sukhapatthanāsutta 求乐
Iti 3.28 Bhidurasutta 身坏
Iti 3.29 Dhātusosaṃsandanasutta 同界
Iti 3.30 Parihānasutta 退失
Iti 3.31 Vitakkasutta 寻思
Iti 3.32 Sakkārasutta 恭敬
Iti 3.33 Devasaddasutta 天声
Iti 3.34 Pañcapubbanimittasutta 五衰
Iti 3.35 Bahujanahitasutta 多人利
Iti 3.36 Asubhānupassīsutta 不净观
Iti 3.37 Dhammānudhammapaṭipannasutta 随法
Iti 3.38 Andhakaraṇasutta 寻思
Iti 3.39 Antarāmalasutta 心垢
Iti 3.40 Devadattasutta 提婆达多
Iti 3.41 Aggappasādasutta 胜信
Iti 3.42 Jīvikasutta 托钵
Iti 3.43 Saṅghāṭikaṇṇasutta 随佛
Iti 3.44 Aggisutta 三火
Iti 3.45 Upaparikkhasutta 考察
Iti 3.46 Kāmūpapattisutta 三欲
Iti 3.47 Kāmayogasutta 系缚
Iti 3.48 Kalyāṇasīlasutta 善戒
Iti 3.49 Dānasutta 二施
Iti 3.50 Tevijjasutta 三明
Iti 4.1 Brāhmaṇadhammayāgasutta 婆罗门法施
Iti 4.2 Sulabhasutta 易得
Iti 4.3 Āsavakkhayasutta 漏尽
Iti 4.4 Samaṇabrāhmaṇasutta 沙门婆罗门
Iti 4.5 Sīlasampannasutta 戒具足
Iti 4.6 Taṇhuppādasutta 爱生
Iti 4.7 Sabrahmakasutta 同梵
Iti 4.8 Bahukārasutta 援助
Iti 4.9 Kuhasutta 欺瞒
Iti 4.10 Nadīsotasutta 闻河之声
Iti 4.11 Carasutta 步行
Iti 4.12 Sampannasīlasutta 律仪
Iti 4.13 Lokasutta 世间
Snp 1 Uragasutta 蛇经

Snp 2 Dhaniyasutta 陀尼耶经
Snp 3 Khaggavisāṇasutta 犀角经
Snp 4 Kasibhāradvājasutta 耕者经
Snp 5 Cundasutta 淳陀经
Snp 6 Parābhavasutta 败亡经
Snp 7 Vasalasutta 贱民经
Snp 8 Mettasutta 慈经
Snp 9 Hemavatasutta 雪山经
Snp 10 Āḷavakasutta 旷野经
Snp 11 Vijayasutta 征胜经
Snp 12 Munisutta 牟尼经
Snp 13 Ratanasutta 三宝经
Snp 14 Āmagandhasutta 荤腥经
Snp 15 Hirisutta 惭经
Snp 16 Maṅgalasutta 吉祥经
Snp 17 Sūcilomasutta 针毛经
Snp 18 Dhammacariyasutta 法行经
Snp 19 Brāhmaṇadhammikasutta 婆罗门法经
Snp 20 Nāvāsutta 船经
Snp 21 Kiṃsīlasutta 戒行经
Snp 22 Uṭṭhānasutta 起来经
Snp 23 Rāhulasutta 罗睺罗经
Snp 24 Nigrodhakappasutta 尼拘律劫波经
Snp 25 Sammāparibbājanīyasutta 正确游行经
Snp 26 Dhammikasutta 如法经
Snp 27 Pabbajjāsutta 出家经
Snp 28 Padhānasutta 精勤经
Snp 29 Subhāsitasutta 妙语经

Snp 30 Sundarikabhāradvājasutta 孙陀利迦婆罗堕阇经

Snp 31 Māghasutta 摩伽经
Snp 32 Sabhiyasutta 娑毗耶经
Snp 33 Selasutta 施罗经
Snp 34 Sallasutta 箭经
Snp 35 Vāseṭṭhasutta 婆私吒经
Snp 36 Kokālikasutta 拘迦利经
Snp 37 Nālakasutta 那罗迦经
Snp 38 Dvayatānupassanāsutta 二随观经
Snp 39 Kāmasutta 欲爱经
Snp 40 Guhaṭṭhakasutta 窟八偈经
Snp 41 Duṭṭhaṭṭhakasutta 瞋八偈经
Snp 42 Suddhaṭṭhakasutta 净八偈经
Snp 43 Paramaṭṭhakasutta 胜八偈经
Snp 44 Jarāsutta 衰老经
Snp 45 Tissametteyyasutta 提舍弥勒经
Snp 46 Pasūrasutta 波修罗经
Snp 47 Māgaṇḍiyasutta 摩根提耶经
Snp 48 Purābhedasutta 死前经
Snp 49 Kalahavivādasutta 争论经
Snp 50 Cūḷabyūhasutta 小集积经
Snp 51 Mahābyūhasutta 大集积经
Snp 52 Tuvaṭakasutta 迅速经
Snp 53 Attadaṇḍasutta 执杖经
Snp 54 Sāriputtasutta 舍利弗经
Snp 55 Vatthugāthā 序偈
Snp 56 Ajitamāṇavapucchā 阿耆多问经
Snp 57 Tissametteyyamāṇavapucchā 提舍弥勒问经
Snp 58 Puṇṇakamāṇavapucchā 布那迦问经
Snp 59 Mettagūmāṇavapucchā 弥德古问经
Snp 60 Dhotakamāṇavapucchā 陀多迦问经
Snp 61 Upasīvamāṇavapucchā 优波私婆问经
Snp 62 Nandamāṇavapucchā 难陀问经
Snp 63 Hemakamāṇavapucchā 海摩迦问经
Snp 64 Todeyyamāṇavapucchā 都提耶问经
Snp 65 Kappamāṇavapucchā 劫波问经
Snp 66 Jatukaṇṇimāṇavapucchā 诸多迦尼问经
Snp 67 Bhadrāvudhamāṇavapucchā 拔陀罗问经
Snp 68 Udayamāṇavapucchā 乌德耶问经
Snp 69 Posālamāṇavapucchā 波娑罗问经
Snp 70 Mogharājamāṇavapucchā 摩伽罗诸问经
Snp 71 Piṅgiyamāṇavapucchā 宾吉耶问经
Snp 72 Pārāyanatthutigāthā 彼岸道结语偈
Snp 73 Pārāyanānugītigāthā 彼岸道赞颂偈
Viv 1 Paṭhamapīṭhavimānavatthu 椅子天宫一
Viv 2 Dutiyapīṭhavimānavatthu 椅子天宫二
Viv 3 Tatiyapīṭhavimānavatthu 椅子天宫三
Viv 4 Catutthapīṭhavimānavatthu 椅子天宫四
Viv 5 Kuñjaravimānavatthu 象天宫
Viv 6 Paṭhamanāvāvimānavatthu 船天宫一
Viv 7 Dutiyanāvāvimānavatthu 船天宫二
Viv 8 Tatiyanāvāvimānavatthu 船天宫三
Viv 9 Dīpavimānavatthu 灯火天宫
Viv 10 Tiladakkhiṇavimānavatthu 胡麻天宫

Viv 11 Paṭhamapatibbatāvimānavatthu 贞女天宫一

Viv 12 Dutiyapatibbatāvimānavatthu 贞女天宫二
Viv 13 Paṭhamasuṇisāvimānavatthu 嫁妇天宫一
Viv 14 Dutiyasuṇisāvimānavatthu 嫁妇天宫二
Viv 15 Uttarāvimānavatthu 郁女天宫
Viv 16 Sirimāvimānavatthu 师女天宫
Viv 17 Kesakārīvimānavatthu 结发天宫
Viv 18 Dāsivimānavatthu 婢女天宫
Viv 19 Lakhumāvimānavatthu 拉库天宫
Viv 20 Ācāmadāyikāvimānavatthu 饭施天宫
Viv 21 Caṇḍālivimānavatthu 旃陀罗女天宫
Viv 22 Bhadditthivimānavatthu 跋陀女天宫
Viv 23 Soṇadinnāvimānavatthu 索纳丁娜天宫
Viv 24 Uposathāvimānavatthu 优波萨陀天宫
Viv 25 Niddāvimānavatthu 尼陀天宫
Viv 26 Suniddāvimānavatthu 苏第天宫

Viv 27 Paṭhamabhikkhādāyikāvimānavatthu 食施天宫一

Viv 28 Dutiyabhikkhādāyikāvimānavatthu 食施天宫二

Viv 29 Uḷāravimānavatthu 优天宫
Viv 30 Ucchudāyikāvimānavatthu 甘蔗天宫
Viv 31 Pallaṅkavimānavatthu 卧台天宫
Viv 32 Latāvimānavatthu 拉达天宫
Viv 33 Guttilavimānavatthu 固蒂天宫
Viv 34 Daddallavimānavatthu 光辉天宫
Viv 35 Pesavatīvimānavatthu 阇沙天宫
Viv 36 Mallikāvimānavatthu 摩利天宫
Viv 37 Visālakkhivimānavatthu 广目天宫
Viv 38 Pāricchattakavimānavatthu 昼度天宫
Viv 39 Mañjiṭṭhakavimānavatthu 深红天宫
Viv 40 Pabhassaravimānavatthu 极光天宫
Viv 41 Nāgavimānavatthu 象天宫
Viv 43 Kañjikadāyikāvimānavatthu 粥施天宫
Viv 44 Vihāravimānavatthu 精舍天宫
Viv 45 Caturitthivimānavatthu 四女天宫
Viv 46 Ambavimānavatthu 庵婆天宫
Viv 47 Pītavimānavatthu 金色天宫
Viv 48 Ucchuvimānavatthu 甘蔗天宫
Viv 49 Vandanavimānavatthu 礼拜天宫
Viv 50 Rajjumālāvimānavatthu 拉鸠天宫
Viv 51 Maṇḍūkadevaputtavimānavatthu 蛙天宫
Viv 52 Revatīvimānavatthu 难提耶天宫
Viv 53 Chattamāṇavakavimānavatthu 洽答天宫

Viv 54 Kakkaṭakarasadāyakavimānavatthu 蟹施天宫

Viv 55 Dvārapālavimānavatthu 守门天宫
Viv 56 Paṭhamakaraṇīyavimānavatthu 应作天宫一
Viv 57 Dutiyakaraṇīyavimānavatthu 应作天宫二
Viv 58 Paṭhamasūcivimānavatthu 针天宫一
Viv 59 Dutiyasūcivimānavatthu 针天宫二
Viv 60 Paṭhamanāgavimānavatthu 象天宫一
Viv 61 Dutiyanāgavimānavatthu 象天宫二
Viv 62 Tatiyanāgavimānavatthu 象天宫三
Viv 63 Cūḷarathavimānavatthu 小车天宫
Viv 64 Mahārathavimānavatthu 大车天宫
Viv 65 Paṭhamaagāriyavimānavatthu 在家天宫一
Viv 66 Dutiyaagāriyavimānavatthu 在家天宫二
Viv 67 Phaladāyakavimānavatthu 果施天宫

Viv 68 Paṭhamaupassayadāyakavimānavatthu 住处施天宫一

Viv 69 Dutiyaupassayadāyakavimānavatthu 住处施天宫二

Viv 70 Bhikkhādāyakavimānavatthu 施食天宫

Viv 71 Yavapālakavimānavatthu 护麦者天宫

Viv 72 Paṭhamakuṇḍalīvimānavatthu 戴耳环者天宫一

Viv 73 Dutiyakuṇḍalīvimānavatthu 戴耳环者天宫二

Viv 74 Pāyāsivimānavatthu 帕亚西天宫
Viv 75 Cittalatāvimānavatthu 欢喜杂林天宫
Viv 76 Nandanavimānavatthu 欢喜园天宫
Viv 77 Maṇithūṇavimānavatthu 宝柱天宫
Viv 78 Suvaṇṇavimānavatthu 黄金天宫
Viv 79 Ambavimānavatthu 芒果天宫
Viv 80 Gopālavimānavatthu 牧牛者天宫
Viv 81 Kaṇḍakavimānavatthu 犍陟天宫
Viv 82 Anekavaṇṇavimānavatthu 多彩天宫
Viv 83 Maṭṭhakuṇḍalīvimānavatthu 磨光耳环天宫
Viv 84 Serīsakavimānavatthu 塞利沙迦天宫
Viv 85 Sunikkhittavimānavatthu 善置天宫
Pev 1 Khettūpamapetavatthu 如田饿鬼事
Pev 2 Sūkaramukhapetavatthu 猪面饿鬼事
Pev 3 Pūtimukhapetavatthu 臭口鬼事
Pev 4 Piṭṭhadhītalikapetavatthu 人形鬼事
Pev 5 Tirokuṭṭapetavatthu 户外鬼事
Pev 6 Pañcaputtakhādapetivatthu 食五子鬼事
Pev 7 Sattaputtakhādapetivatthu 食七子鬼事
Pev 8 Goṇapetavatthu 牛鬼事
Pev 9 Mahāpesakārapetivatthu 织女鬼事
Pev 10 Khallāṭiyapetivatthu 秃头鬼事
Pev 11 Nāgapetavatthu 象鬼事
Pev 12 Uragapetavatthu 蛇鬼事
Pev 13 Saṃsāramocakapetivatthu 离轮回鬼事

Pev 14 Sāriputtattheramātupetivatthu 舍利弗母鬼事

Pev 15 Mattāpetivatthu 魔陀鬼事
Pev 16 Nandāpetivatthu 难陀鬼事
Pev 17 Maṭṭhakuṇḍalīpetavatthu 耳环女鬼事
Pev 18 Kaṇhapetavatthu 饿鬼事
Pev 19 Dhanapālaseṭṭhipetavatthu 财护鬼事
Pev 20 Cūḷaseṭṭhipetavatthu 权商鬼事
Pev 21 Aṅkurapetavatthu 央堀罗鬼事
Pev 22 Uttaramātupetivatthu 郁多罗母鬼事
Pev 23 Suttapetavatthu 线饿鬼事
Pev 24 Kaṇṇamuṇḍapetivatthu 无耳犬鬼事
Pev 25 Ubbaripetavatthu 郁婆利鬼事
Pev 26 Abhijjamānapetavatthu 不断鬼事
Pev 27 Sāṇavāsītherapetavatthu 萨努瓦西鬼事
Pev 28 Rathakārapetivatthu 造车鬼事
Pev 29 Bhusapetavatthu 糁壳鬼事
Pev 30 Kumārapetavatthu 小儿鬼事
Pev 31 Seriṇīpetivatthu 塞利尼鬼事
Pev 32 Migaluddakapetavatthu 猎鹿鬼事
Pev 33 Dutiyamigaluddakapetavatthu 猎鹿鬼事二
Pev 34 Kūṭavinicchayikapetavatthu 诈欺鬼事
Pev 35 Dhātuvivaṇṇapetavatthu 不敬塔鬼事
Pev 36 Ambasakkarapetavatthu 安拔鬼事
Pev 37 Serīsakapetavatthu 楼阁鬼事
Pev 38 Nandakapetavatthu 难提迦鬼事
Pev 39 Revatīpetavatthu 雷瓦提鬼事
Pev 40 Ucchupetavatthu 甘蔗鬼事
Pev 41 Kumārapetavatthu 孩童鬼事
Pev 42 Rājaputtapetavatthu 王子鬼事
Pev 43 Gūthakhādakapetavatthu 食粪鬼事
Pev 44 Gūthakhādakapetivatthu 食粪女鬼事
Pev 45 Gaṇapetavatthu 群集鬼事
Pev 46 Pāṭaliputtapetavatthu 华子城鬼事
Pev 47 Ambavanapetavatthu 芒果林鬼事
Pev 48 Akkharukkhapetavatthu 骰子鬼事
Pev 49 Bhogasaṃharaṇapetavatthu 积财鬼事
Pev 50 Seṭṭhiputtapetavatthu 长者子鬼事
Pev 51 Saṭṭhikūṭapetavatthu 六万槌鬼事
Thag 1.0 Nidānagāthā 因缘偈
Thag 1.1 Subhūtittheragāthā 须菩提
Thag 1.2 Mahākoṭṭhikattheragāthā 拘絺罗
Thag 1.3 Kaṅkhārevatattheragāthā 康迦
Thag 1.4 Puṇṇattheragāthā 富楼那
Thag 1.5 Dabbattheragāthā 陀骠
Thag 1.6 Sītavaniyattheragāthā 寒林
Thag 1.7 Bhalliyattheragāthā 跋利迦
Thag 1.8 Vīrattheragāthā 毗罗
Thag 1.9 Pilindavacchattheragāthā 毕兰陀
Thag 1.10 Puṇṇamāsattheragāthā 满金
Thag 1.11 Cūḷavacchattheragāthā 幼犊
Thag 1.12 Mahāvacchattheragāthā 大犊
Thag 1.13 Vanavacchattheragāthā 林犊
Thag 1.14 Sivakasāmaṇeragāthā 尸婆迦
Thag 1.15 Kuṇḍadhānattheragāthā 饭桶
Thag 1.16 Belaṭṭhasīsattheragāthā 贝拉
Thag 1.17 Dāsakattheragāthā 达萨克
Thag 1.18 Siṅgālapituttheragāthā 悉迦拉
Thag 1.19 Kulattheragāthā 拘罗
Thag 1.20 Ajitattheragāthā 阿逸多
Thag 1.21 Nigrodhattheragāthā 尼拘留陀
Thag 1.22 Cittakattheragāthā 奢达迦
Thag 1.23 Gosālattheragāthā 高萨拉
Thag 1.24 Sugandhattheragāthā 妙香
Thag 1.25 Nandiyattheragāthā 快乐
Thag 1.26 Abhayattheragāthā 无畏
Thag 1.27 Lomasakaṅgiyattheragāthā 毫躯
Thag 1.28 Jambugāmikaputtattheragāthā 阎浮村
Thag 1.29 Hāritattheragāthā 哈利得
Thag 1.30 Uttiyattheragāthā 郁帝迦
Thag 1.31 Gahvaratīriyattheragāthā 迦巴勒
Thag 1.32 Suppiyattheragāthā 须卑
Thag 1.33 Sopākattheragāthā 墓生
Thag 1.34 Posiyattheragāthā 波舍
Thag 1.35 Sāmaññakānittheragāthā 迦尼
Thag 1.36 Kumāputtattheragāthā 拘摩子

Thag 1.37 Kumāputtasahāyakattheragāthā 拘摩子友

Thag 1.38 Gavampatittheragāthā 牛主
Thag 1.39 Tissattheragāthā 帝须
Thag 1.40 Vaḍḍhamānattheragāthā 瓦达玛那
Thag 1.41 Sirivaḍḍhattheragāthā 悉利瓦劄
Thag 1.42 Khadiravaniyattheragāthā 莱瓦得
Thag 1.43 Sumaṅgalattheragāthā 苏曼格拉
Thag 1.44 Sānuttheragāthā 萨努
Thag 1.45 Ramaṇīyavihārittheragāthā 维哈尔
Thag 1.46 Samiddhittheragāthā 三弥提
Thag 1.47 Ujjayattheragāthā 乌加耶
Thag 1.48 Sañjayattheragāthā 桑迦耶
Thag 1.49 Rāmaṇeyyakattheragāthā 罗摩那耶
Thag 1.50 Vimalattheragāthā 维摩拉
Thag 1.51 Godhikattheragāthā 高提克
Thag 1.52 Subāhuttheragāthā 苏巴忽
Thag 1.53 Valliyattheragāthā 瓦里亚
Thag 1.54 Uttiyattheragāthā 乌迪亚
Thag 1.55 Añjanavaniyattheragāthā 安阇那
Thag 1.56 Kuṭivihārittheragāthā 棚居
Thag 1.57 Dutiyakuṭivihārittheragāthā 棚居二
Thag 1.58 Ramaṇīyakuṭikattheragāthā 喜舍
Thag 1.59 Kosalavihārittheragāthā 拘萨罗住
Thag 1.60 Sīvalittheragāthā 尸婆罗
Thag 1.61 Vappattheragāthā 瓦帕
Thag 1.62 Vajjiputtattheragāthā 跋耆子
Thag 1.63 Pakkhattheragāthā 偏瘫
Thag 1.64 Vimalakoṇḍaññattheragāthā 离垢

Thag 1.65 Ukkhepakatavacchattheragāthā 乌凯帕卡

Thag 1.66 Meghiyattheragāthā 弥喜
Thag 1.67 Ekadhammasavanīyattheragāthā 听一法
Thag 1.68 Ekudāniyattheragāthā 自说
Thag 1.69 Channattheragāthā 阐陀
Thag 1.70 Puṇṇattheragāthā 布那
Thag 1.71 Vacchapālattheragāthā 瓦奢婆罗
Thag 1.72 Ātumattheragāthā 阿杜摩
Thag 1.73 Māṇavattheragāthā 摩那
Thag 1.74 Suyāmanattheragāthā 苏亚摩
Thag 1.75 Susāradattheragāthā 须萨罗陀
Thag 1.76 Piyañjahattheragāthā 爱断
Thag 1.77 Hatthārohaputtattheragāthā 骑象子
Thag 1.78 Meṇḍasirattheragāthā 羊头
Thag 1.79 Rakkhitattheragāthā 罗奇陀
Thag 1.80 Uggattheragāthā 郁迦
Thag 1.81 Samitiguttattheragāthā 萨美提具
Thag 1.82 Kassapattheragāthā 迦叶
Thag 1.83 Sīhattheragāthā 狮子
Thag 1.84 Nītattheragāthā 尼陀
Thag 1.85 Sunāgattheragāthā 苏那迦
Thag 1.86 Nāgitattheragāthā 那盖得
Thag 1.87 Paviṭṭhattheragāthā 帕维彻
Thag 1.88 Ajjunattheragāthā 阿主那
Thag 1.89 Devasabhattheragāthā 天堂
Thag 1.90 Sāmidattattheragāthā 沙美达陀
Thag 1.91 Paripuṇṇakattheragāthā 圆满
Thag 1.92 Vijayattheragāthā 胜利
Thag 1.93 Erakattheragāthā 香蒲
Thag 1.94 Mettajittheragāthā 密陀智
Thag 1.95 Cakkhupālattheragāthā 眼护
Thag 1.96 Khaṇḍasumanattheragā 坏乐
Thag 1.97 Tissattheragāthā 帝须
Thag 1.98 Abhayattheragāthā 无畏
Thag 1.99 Uttiyattheragāthā 郁帝迦
Thag 1.100 Devasabhattheragāthā 天堂二
Thag 1.101 Belaṭṭhānikattheragāthā 贝拉
Thag 1.102 Setucchattheragāthā 塞杜洽
Thag 1.103 Bandhurattheragāthā 蔓陀罗
Thag 1.104 Khitakattheragāthā 亥陀克
Thag 1.105 Malitavambhattheragāthā 花环
Thag 1.106 Suhemantattheragāthā 善冬
Thag 1.107 Dhammasavattheragāthā 法流
Thag 1.108 Dhammasavapituttheragāthā 法流父
Thag 1.109 Saṅgharakkhitattheragāthā 僧护
Thag 1.110 Usabhattheragāthā 牛王
Thag 1.111 Jentattheragāthā 金得
Thag 1.112 Vacchagottattheragāthā 犊牛姓
Thag 1.113 Vanavacchattheragāthā 林犊
Thag 1.114 Adhimuttattheragāthā 胜解
Thag 1.115 Mahānāmattheragāthā 大名
Thag 1.116 Pārāpariyattheragāthā 他智
Thag 1.117 Yasattheragāthā 耶舍
Thag 1.118 Kimilattheragāthā 金毗罗
Thag 1.119 Vajjiputtattheragāthā 跋耆子
Thag 1.120 Isidattattheragāthā 仙授
Thag 2.1 Uttarattheragāthā 优多罗
Thag 2.2 Piṇḍolabhāradvājattheragāthā 宾头卢
Thag 2.3 Valliyattheragāthā 蔓草
Thag 2.4 Gaṅgātīriyattheragāthā 恒河岸
Thag 2.5 Ajinattheragāthā 阿耆那
Thag 2.6 Meḷajinattheragāthā 美拉耆那
Thag 2.7 Rādhattheragāthā 罗陀
Thag 2.8 Surādhattheragāthā 须罗陀
Thag 2.9 Gotamattheragāthā 乔达摩
Thag 2.10 Vasabhattheragāthā 婆蹉
Thag 2.11 Mahācundattheragāthā 大军陀
Thag 2.12 Jotidāsattheragāthā 树提陀娑
Thag 2.13 Heraññakānittheragāthā 何金
Thag 2.14 Somamittattheragāthā 月友
Thag 2.15 Sabbamittattheragāthā 全友
Thag 2.16 Mahākāḷattheragāthā 大时
Thag 2.17 Tissattheragāthā 帝须
Thag 2.18 Kimilattheragāthā 金毗罗
Thag 2.19 Nandattheragāthā 难陀
Thag 2.20 Sirimattheragāthā 得富
Thag 2.21 Uttarattheragāthā 郁多罗
Thag 2.22 Bhaddajittheragāthā 跋陀罗
Thag 2.23 Sobhitattheragāthā 输毗多
Thag 2.24 Valliyattheragāthā 瓦利耶
Thag 2.25 Vītasokattheragāthā 维得苏卡
Thag 2.26 Puṇṇamāsattheragāthā 满金
Thag 2.27 Nandakattheragāthā 难陀迦
Thag 2.28 Bharatattheragāthā 婆罗陀
Thag 2.29 Bhāradvājattheragāthā 巴拉得
Thag 2.30 Kaṇhadinnattheragāthā 黑施
Thag 2.31 Migasirattheragāthā 鹿头
Thag 2.32 Sivakattheragāthā 西瓦迦
Thag 2.33 Upavāṇattheragāthā 优波摩那长老偈
Thag 2.34 Isidinnattheragāthā 仙施
Thag 2.35 Sambulakaccānattheragāthā 桑布拉
Thag 2.36 Nitakattheragāthā 奇陀迦
Thag 2.37 Soṇapoṭiriyattheragāthā 岩主
Thag 2.38 Nisabhattheragāthā 尼娑婆
Thag 2.39 Usabhattheragāthā 乌萨跋
Thag 2.40 Kappaṭakurattheragāthā 衲饭
Thag 2.41 Kumārakassapattheragāthā 鸠摩罗
Thag 2.42 Dhammapālattheragāthā 护法
Thag 2.43 Brahmālittheragāthā 梵堤

Thag 2.45 Visākhapañcālaputtattheragāthā 潘奢利子

Thag 2.46 Cūḷakattheragāthā 鹫罗迦
Thag 2.47 Anūpamattheragāthā 无比
Thag 2.48 Vajjitattheragāthā 瓦智陀
Thag 2.49 Sandhitattheragāthā 桑第陀
Thag 3.1 Aṅgaṇikabhāradvājattheragāthā 安迦尼
Thag 3.2 Paccayattheragāthā 助缘
Thag 3.3 Bākulattheragāthā 婆拘罗
Thag 3.4 Dhaniyattheragāthā 达尼耶
Thag 3.5 Mātaṅgaputtattheragāthā 摩登伽儿
Thag 3.6 Khujjasobhitattheragāthā 驼耀
Thag 3.7 Vāraṇattheragāthā 鱼木
Thag 3.8 Vassikattheragāthā 婆西迦
Thag 3.9 Yasojattheragāthā 耶须奢
Thag 3.10 Sāṭimattiyattheragāthā 念母
Thag 3.11 Upālittheragāthā 优波利
Thag 3.12 Uttarapālattheragāthā 上护
Thag 3.13 Abhibhūtattheragāthā 阿毗普陀
Thag 3.14 Gotamattheragāthā 乔达摩
Thag 3.15 Hāritattheragāthā 哈利陀
Thag 3.16 Vimalattheragāthā 维摩拉
Thag 4.1 Nāgasamālattheragāthā 龙垢
Thag 4.2 Bhaguttheragāthā 跋古
Thag 4.3 Sabhiyattheragāthā 萨比亚
Thag 4.4 Nandakattheragāthā 难陀迦
Thag 4.5 Jambukattheragāthā 江普迦
Thag 4.6 Senakattheragāthā 赛那迦
Thag 4.7 Sambhūtattheragāthā 三浮陀
Thag 4.8 Rāhulattheragāthā 罗睺罗
Thag 4.9 Candanattheragāthā 旃檀
Thag 4.10 Dhammikattheragāthā 持法
Thag 4.11 Sappakattheragāthā 娑婆迦
Thag 4.12 Muditattheragāthā 随喜
Thag 5.1 Rājadattattheragāthā 王授
Thag 5.2 Subhūtattheragāthā 须菩陀
Thag 5.3 Girimānandattheragāthā 耆利摩难陀
Thag 5.4 Sumanattheragāthā 须摩那
Thag 5.5 Vaḍḍhattheragāthā 瓦达
Thag 5.6 Nadīkassapattheragāthā 那提迦叶
Thag 5.7 Gayākassapattheragāthā 伽耶迦叶
Thag 5.8 Vakkalittheragāthā 跋迦梨
Thag 5.9 Vijitasenattheragāthā 胜军
Thag 5.10 Yasadattattheragāthā 誉授
Thag 5.11 Soṇakuṭikaṇṇattheragāthā 犬舍
Thag 5.12 Kosiyattheragāthā 拘翼
Thag 6.1 Uruveḷakassapattheragāthā 优楼频螺
Thag 6.2 Tekicchakārittheragāthā 迦卡尼
Thag 6.3 Mahānāgattheragāthā 大龙
Thag 6.4 Kullattheragāthā 筏
Thag 6.5 Mālukyaputtattheragāthā 鬘童子
Thag 6.6 Sappadāsattheragāthā 萨婆达沙
Thag 6.7 Kātiyānattheragāthā 迦谛耶那
Thag 6.8 Migajālattheragāthā 鹿网
Thag 6.9 Purohitaputtajentattheragāthā 金得
Thag 6.10 Sumanattheragāthā 善意
Thag 6.11 Nhātakamunittheragāthā 净默
Thag 6.12 Brahmadattattheragāthā 梵授
Thag 6.13 Sirimaṇḍattheragāthā 吉醍
Thag 6.14 Sabbakāmittheragāthā 萨婆迦摩
Thag 7.1 Sundarasamuddattheragāthā 美海
Thag 7.2 Lakuṇḍakabhaddiyattheragāthā 矮跋提
Thag 7.3 Bhaddattheragāthā 跋陀
Thag 7.4 Sopākattheragāthā 贱民
Thag 7.5 Sarabhaṅgattheragāthā 破苇
Thag 8.1 Mahākaccāyanattheragāthā 摩诃迦旃延
Thag 8.2 Sirimittattheragāthā 吉友
Thag 8.3 Mahāpanthakattheragāthā 大路生
Thag 9.1 Bhūtattheragāthā 菩陀
Thag 10.1 Kāḷudāyittheragāthā 迦留陀夷长老偈
Thag 10.2 Ekavihāriyattheragāthā 独居
Thag 10.3 Mahākappinattheragāthā 大劫宾那
Thag 10.4 Cūḷapanthakattheragāthā 周利盘陀伽
Thag 10.5 Kappattheragāthā 劫波

Thag 10.6 Vaṅgantaputtaupasenattheragāthā 优波斯那

Thag 10.7 Gotamattheragāthā 乔达摩
Thag 11.1 Saṃkiccattheragāthā 三奇奢
Thag 12.1 Sīlavattheragāthā 具戒
Thag 12.2 Sunītattheragāthā 善解
Thag 13.1 Soṇakoḷivisattheragāthā 索那

Thag 14.1 Khadiravaniyarevatattheragāthā 莱瓦得

Thag 14.2 Godattattheragāthā 牛授
Thag 15.1 Aññāsikoṇḍaññattheragāthā 憍陈如
Thag 15.2 Udāyittheragāthā 优陀夷
Thag 16.1 Adhimuttattheragāthā 信解
Thag 16.2 Pārāpariyattheragāthā 彼忆
Thag 16.3 Telakānittheragāthā 油商
Thag 16.4 Raṭṭhapālattheragāthā 国护
Thag 16.5 Mālukyaputtattheragāthā 鬘童子
Thag 16.6 Selattheragāthā 施罗

Thag 16.7 Kāḷigodhāputtabhaddiyattheragāthā 跋提

Thag 16.8 Aṅgulimālattheragāthā 指鬘
Thag 16.9 Anuruddhattheragāthā 阿那律
Thag 16.10 Pārāpariyattheragāthā 彼忆二
Thag 17.1 Phussattheragāthā 弗沙
Thag 17.2 Sāriputtattheragāthā 舍利弗
Thag 17.3 Ānandattheragāthā 阿难
Thag 18.1 Mahākassapattheragāthā 大迦叶
Thag 19.1 Tālapuṭattheragāthā 棕篮
Thag 20.1 Mahāmoggallānattheragāthā 大目犍连
Thag 21.1 Vaṅgīsattheragāthā 婆耆沙长老偈
Thig 1.1 Aññatarātherīgāthā 某位长老尼偈
Thig 1.2 Muttātherīgāthā 解脱长老尼偈
Thig 1.3 Puṇṇātherīgāthā 成满
Thig 1.4 Tissātherīgāthā 帝须
Thig 1.5 Aññatarātissātherīgāthā 帝须二
Thig 1.6 Dhīrātherīgāthā 坚固
Thig 1.7 Vīrātherīgāthā 勇者
Thig 1.8 Mittātherīgāthā 友
Thig 1.9 Bhadrātherīgāthā 贤
Thig 1.10 Upasamātherīgāthā 寂静
Thig 1.11 Muttātherīgāthā 解脱
Thig 1.12 Dhammadinnātherīgāthā 法施
Thig 1.13 Visākhātherīgāthā 毗舍佉
Thig 1.14 Sumanātherīgāthā 善意
Thig 1.15 Uttarātherīgāthā 郁多罗

Thig 1.16 Vuḍḍhapabbajitasumanātherīgāthā 老善意

Thig 1.17 Dhammātherīgāthā 达摩
Thig 1.18 Saṅghātherīgāthā 僧伽
Thig 2.1 Abhirūpanandātherīgāthā 美难陀
Thig 2.2 Jentātherīgāthā 禅头
Thig 2.3 Sumaṅgalamātātherīgāthā 善脱母
Thig 2.4 Aḍḍhakāsitherīgāthā 半迦尸
Thig 2.5 Cittātherīgāthā 心
Thig 2.6 Mettikātherīgāthā 慈
Thig 2.7 Mittātherīgāthā 友
Thig 2.8 Abhayamātutherīgāthā 无畏母
Thig 2.9 Abhayātherīgāthā 无畏
Thig 2.10 Sāmātherīgāthā 萨玛
Thig 3.1 Aparāsāmātherīgāthā 萨玛二
Thig 3.2 Uttamātherīgāthā 最上

Thig 3.3 Aparāuttamātherīgāthā 另一位最上长老尼

Thig 3.4 Dantikātherīgāthā 檀提迦
Thig 3.5 Ubbiritherīgāthā 乌比丽
Thig 3.6 Sukkātherīgāthā 淑卡
Thig 3.7 Selātherīgāthā 塞拉
Thig 3.8 Somātherīgāthā 苏玛

Thig 4.1 Bhaddākāpilānītherīgāthā 跋陀·迦毗罗尼

Thig 5.1 Aññataratherīgāthā 某尼
Thig 5.2 Vimalātherīgāthā 无垢
Thig 5.3 Sīhātherīgāthā 狮子
Thig 5.4 Sundarīnandātherīgāthā 美婻达
Thig 5.5 Nanduttarātherīgāthā 欣上
Thig 5.6 Mittākāḷītherīgāthā 密陀迦利
Thig 5.7 Sakulātherīgāthā 萨姑拉
Thig 5.8 Soṇātherīgāthā 输那
Thig 5.9 Bhaddākuṇḍalakesātherīgāthā 跋提
Thig 5.10 Paṭācārātherīgāthā 波罗遮那
Thig 5.11 Tiṃsamattātherīgāthā 三十尼
Thig 5.12 Candātherīgāthā 月
Thig 6.1 Pañcasatamattātherīgāthā 五百尼
Thig 6.2 Vāseṭṭhītherīgāthā 娃塞提
Thig 6.3 Khemātherīgāthā 谶摩
Thig 6.4 Sujātātherīgāthā 善生
Thig 6.5 Anopamātherīgāthā 阿奴波摩
Thig 6.6 Mahāpajāpatigotamītherīgāthā 大爱道
Thig 6.7 Guttātherīgāthā 古达
Thig 6.8 Vijayātherīgāthā 胜利
Thig 7.1 Uttarātherīgāthā 郁多罗
Thig 7.2 Cālātherīgāthā 遮罗
Thig 7.3 Upacālātherīgāthā 优波遮罗
Thig 8.1 Sīsūpacālātherīgāthā 尸罗婆
Thig 9.1 Vaḍḍhamātutherīgāthā 长老母
Thig 10.1 Kisāgotamītherīgāthā 瘦乔达弥
Thig 11.1 Uppalavaṇṇātherīgāthā 莲华色
Thig 12.1 Puṇṇātherīgāthā 福德
Thig 13.1 Ambapālītherīgāthā 庵婆波利
Thig 13.2 Rohinītherīgāthā 赤牛
Thig 13.3 Cāpātherīgāthā 遮波
Thig 13.4 Sundarītherīgāthā 孙陀利
Thig 13.5 Subhākammāradhītutherīgāthā 美好
Mnd 1 Kāmasuttaniddesa 欲爱经
Mnd 2 Guhaṭṭhakasuttaniddesa 窟八偈经
Thig 16.1 Sumedhātherīgāthā 善慧长老尼偈
Mnd 3 Duṭṭhaṭṭhakasuttaniddesa 瞋八偈经
Mnd 4 Suddhaṭṭhakasuttaniddesa 净八偈经
Mnd 5 Paramaṭṭhakasuttaniddesa 胜八偈经
Mnd 6 Jarāsuttaniddesa 衰老经
Mnd 7 Tissametteyyasuttaniddesa 提舍弥勒经
Mnd 8 Pasūrasuttaniddesa 波须罗经
Mnd 9 Māgaṇḍiyasuttaniddesa 摩根提耶经
Mnd 10 Purābhedasuttaniddesa 死前经
Mnd 11 Kalahavivādasuttaniddesa 争论经
Mnd 12 Cūḷaviyūhasuttaniddesa 小集积经义释
Mnd 13 Mahābyūhasuttaniddesa 大集积经之义释
Mnd 14 Tuvaṭakasuttaniddesa 迅速经
Mnd 15 Attadaṇḍasuttaniddesa 执杖经
Mnd 16 Sāriputtasuttaniddesa 舍利弗经
Cnd 1 Vatthugāthā 序偈
Cnd 2 Ajitamāṇavapucchā 阿耆多问
Cnd 3 Tissametteyyamāṇavapucchā 提舍弥勒问
Cnd 4 Puṇṇakamāṇavapucchā 布那迦问
Cnd 5 Mettagūmāṇavapucchā 弥德古问
Cnd 6 Dhotakamāṇavapucchā 陀多迦问
Cnd 7 Upasīvamāṇavapucchā 优波私婆问
Cnd 8 Nandamāṇavapucchā 难陀问
Cnd 9 Hemakamāṇavapucchā 海摩迦问
Cnd 10 Todeyyamāṇavapucchā 都提耶问
Cnd 11 Kappamāṇavapucchā 劫波问
Cnd 12 Jatukaṇṇimāṇavapucchā 诸多迦尼问
Cnd 13 Bhadrāvudhamāṇavapucchā 跋陀罗问
Cnd 14 Udayamāṇavapucchā 乌德耶问
Cnd 15 Posālamāṇavapucchā 波娑罗问
Cnd 16 Mogharājamāṇavapucchā 摩伽罗阇问
Cnd 17 Piṅgiyamāṇavapucchā 宾吉耶问
Cnd 18 Pārāyanatthutigāthā 彼岸道结语偈
Cnd 19 Pārāyanānugītigāthā 彼岸道赞颂偈
Cnd 20 Ajitamāṇavapucchāniddesa 阿耆多问义释

Cnd 21 Tissametteyyamāṇavapucchāniddesa 提舍弥勒问

Cnd 22 Puṇṇakamāṇavapucchāniddesa 布那迦问
Cnd 23 Mettagūmāṇavapucchāniddesa 弥德古问
Cnd 24 Dhotakamāṇavapucchāniddesa 陀多迦问
Cnd 25 Upasīvamāṇavapucchāniddesa 优波私婆问
Cnd 26 Nandamāṇavapucchāniddesa 难陀问
Cnd 27 Hemakamāṇavapucchāniddesa 海摩迦问
Cnd 28 Todeyyamāṇavapucchāniddesa 刀提耶问
Cnd 29 Kappamāṇavapucchāniddesa 劫波问

Cnd 30 Jatukaṇṇimāṇavapucchāniddesa 阇都干耳问

Cnd 31 Bhadrāvudhamāṇavapucchāniddesa 跋陀罗弗陀问

Cnd 32 Udayamāṇavapucchāniddesa 乌德耶问

Cnd 33 Posālamāṇavapucchāniddesa 波娑罗问

Cnd 34 Mogharājamāṇavapucchāniddesa 摩伽罗学童所问

Cnd 35 Piṅgiyamāṇavapucchāniddesa 宾吉耶问

Cnd 36 Pārāyanatthutigāthāniddesa 彼岸道结语偈

Cnd 37 Pārāyanānugītigāthāniddesa 彼岸道赞颂偈

Cnd 38 Paṭhamavagga 第一品
Cnd 39 Dutiyavagga 第二品
Cnd 40 Tatiyavagga 第三品
Cnd 41 Catutthavagga 第四品
Ps 1 Mātikā 论母
Ps 2 Ñāṇakathā 智论
Ps 3 Diṭṭhikathā 见论
Ps 4 Ānāpānassatikathā 入出息论
Ps 5 Indriyakathā 根论
Ps 6 Vimokkhakathā 解脱论
Ps 7 Gatikathā 趣论
Ps 8 Kammakathā 业论
Ps 9 Vipallāsakathā 颠倒论
Ps 10 Maggakathā 道论
Ps 11 Maṇḍapeyyakathā 醍醐味论
Ps 12 Yuganaddhakathā 俱存论
Ps 13 Saccakathā 谛论
Ps 14 Bojjhaṅgakathā 觉支论
Ps 15 Mettākathā 慈论
Ps 16 Virāgakathā 离欲论
Ps 17 Paṭisambhidākathā 无碍解论
Ps 18 Dhammacakkakathā 法轮论
Ps 19 Lokuttarakathā 出世间论
Ps 20 Balakathā 力论
Ps 21 Suññakathā 空论
Miln 3 Mahāvagga 大品
Miln 4 Addhānavagga 时间品
Miln 5 Vicāravagga 寻品
Miln 6 Nibbānavagga 涅槃品
Miln 7 Buddhavagga 佛品
Miln 8 Sativagga 念品
Miln 9 Arūpadhammavavattanavagga 非色品
Miln 10 Meṇḍakapañhārambhakathā 前言
Miln 11 Iddhibalavagga 神足品
Miln 12 Abhejjavagga 破僧品
Miln 13 Paṇāmitavagga 遣出品
Miln 14 Sabbaññutañāṇavagga 全知品
Miln 15 Santhavavagga 无家品
Miln 16 Buddhavagga 佛品
Miln 17 Nippapañcavagga 无障碍品
Miln 18 Vessantaravagga 毗王施品
Miln 19 Anumānavagga 比量品
Miln 20 Mātikā 要目
Miln 21 Gadrabhavagga 驴品
Miln 22 Samuddavagga 海品
Miln 23 Pathavīvagga 地品
Miln 24 Upacikāvagga 蚁品
Miln 25 Sīhavagga 狮品
Miln 26 Makkaṭakavagga 蛛品
Miln 27 Kumbhavagga 瓶品
Miln 28 Nigamana 结语

[圣律] BV 比丘类

BV 1.0 Verañjakaṇḍa 毗兰若品
BV 1.1 Paṭhamapārājikasikkhāpada 驱摈一
BV 1.2 Dutiyapārājikasikkhāpada 驱摈二
BV 1.3 Tatiyapārājikasikkhāpada 驱摈三
BV 1.4 Catutthapārājikasikkhāpada 驱摈四
BV 2.1 Sukkavissaṭṭhisikkhāpada 僧残一
BV 2.2 Kāyasaṃsaggasikkhāpada 僧残二
BV 2.3 Duṭṭhullavācāsikkhāpada 僧残三
BV 2.4 Attakāmapāricariyasikkhāpada 僧残四
BV 2.5 Sañcarittasikkhāpada 僧残五
BV 2.6 Kuṭikārasikkhāpada 僧残六
BV 2.7 Vihārakārasikkhāpada 僧残七
BV 2.8 Duṭṭhadosasikkhāpada 僧残八
BV 2.9 Dutiyaduṭṭhadosasikkhāpada 僧残九
BV 2.10 Saṃghabhedasikkhāpada 僧残十
BV 2.11 Bhedānuvattakasikkhāpada 僧残十一
BV 2.12 Dubbacasikkhāpada 僧残十二
BV 2.13 Kuladūsakasikkhāpada 僧残十三
BV 3.1 Paṭhamaaniyatasikkhāpada 不定一
BV 3.2 Dutiyaaniyatasikkhāpada 不定二
BV 4.1.1 Kathinasikkhāpada 舍堕一
BV 4.1.2 Udositasikkhāpada 舍堕二
BV 4.1.3 Tatiyakathinasikkhāpada 舍堕三
BV 4.1.4 Purāṇacīvarasikkhāpada 舍堕四
BV 4.1.5 Cīvarapaṭiggahaṇasikkhāpada 舍堕五
BV 4.1.6 Aññātakaviññattisikkhāpada 舍堕六
BV 4.1.7 Tatuttarisikkhāpada 舍堕七
BV 4.1.8 Upakkhaṭasikkhāpada 舍堕八
BV 4.1.9 Dutiyaupakkhaṭasikkhāpada 舍堕九
BV 4.1.10 Rājasikkhāpada 舍堕十
BV 4.2.1 Kosiyasikkhāpada 舍堕十一
BV 4.2.2 Suddhakāḷakasikkhāpada 舍堕十二
BV 4.2.3 Dvebhāgasikkhāpada 舍堕十三
BV 4.2.4 Chabbassasikkhāpada 舍堕十四
BV 4.2.5 Nisīdanasanthatasikkhāpada 舍堕十五
BV 4.2.6 Eḷakalomasikkhāpada 舍堕十六

BV 4.2.7 Eḷakalomadhovāpanasikkhāpada 舍堕十七

BV 4.2.8 Rūpiyasikkhāpada 舍堕十八
BV 4.2.9 Rūpiyasaṃvohārasikkhāpada 舍堕十九
BV 4.2.10 Kayavikkayasikkhāpada 舍堕二十
BV 4.3.1 Pattasikkhāpada 舍堕二一
BV 4.3.2 Ūnapañcabandhanasikkhāpada 舍堕二二
BV 4.3.3 Bhesajjasikkhāpada 舍堕二三
BV 4.3.4 Vassikasāṭikasikkhāpada 舍堕二四
BV 4.3.5 Cīvaraacchindanasikkhāpada 舍堕二五
BV 4.3.6 Suttaviññattisikkhāpada 舍堕二六
BV 4.3.7 Mahāpesakārasikkhāpada 舍堕二七
BV 4.3.8 Accekacīvarasikkhāpada 舍堕二八
BV 4.3.9 Sāsaṅkasikkhāpada 舍堕二九
BV 4.3.10 Pariṇatasikkhāpada 舍堕三十
BV 5.1.1 Musāvādasikkhāpada 单堕一
BV 5.1.2 Omasavādasikkhāpada 单堕二
BV 5.1.3 Pesuññasikkhāpada 单堕三
BV 5.1.4 单堕四
BV 5.1.5 单堕五
BV 5.1.6 单堕六
BV 5.1.7 Dhammadesanāsikkhāpada 单堕七
BV 5.1.8 Bhūtārocanasikkhāpada 单堕八
BV 5.1.9 Duṭṭhullārocanasikkhāpada 单堕九
BV 5.1.10 Pathavīkhaṇanasikkhāpada 单堕十
BV 5.2.1 Bhūtagāmasikkhāpada 单堕十一
BV 5.2.2 Aññavādakasikkhāpada 单堕十二
BV 5.2.3 Ujjhāpanakasikkhāpada 单堕十三
BV 5.2.4 Senāsanasikkhāpada 单堕十四
BV 5.2.5 Dutiyasenāsanasikkhāpada 单堕十五
BV 5.2.6 Anupakhajjasikkhāpada 单堕十六
BV 5.2.7 Nikkaḍḍhanasikkhāpada 单堕十七
BV 5.2.8 Vehāsakuṭisikkhāpada 单堕十八
BV 5.2.9 Mahallakavihārasikkhāpada 单堕十九
BV 5.2.10 Sappāṇakasikkhāpada 波逸提二十
BV 5.3.1 Ovādasikkhāpada 波逸提二十一
BV 5.3.2 Atthaṅgatasikkhāpada 单堕二二
BV 5.3.3 Bhikkhunupassayasikkhāpada 单堕二三
BV 5.3.4 Āmisasikkhāpada 单堕二四
BV 5.3.5 Cīvaradānasikkhāpada 单堕二五
BV 5.3.6 Cīvarasibbanasikkhāpada 单堕二六
BV 5.3.7 Saṃvidhānasikkhāpada 单堕二七
BV 5.3.8 Nāvābhiruhanasikkhāpada 单堕二八
BV 5.3.9 Paripācitasikkhāpada 单堕二九
BV 5.3.10 Rahonisajjasikkhāpada 单堕三十
BV 5.4.1 Āvasathapiṇḍasikkhāpada 单堕三一
BV 5.4.2 Gaṇabhojanasikkhāpada 单堕三二
BV 5.4.3 Paramparabhojanasikkhāpada 单堕三三
BV 5.4.4 Kāṇamātusikkhāpada 单堕三四
BV 5.4.5 Pavāraṇāsikkhāpada 单堕三五
BV 5.4.6 Dutiyapavāraṇāsikkhāpada 单堕三六
BV 5.4.7 Vikālabhojanasikkhāpada 单堕三七
BV 5.4.8 Sannidhikārakasikkhāpada 单堕三八
BV 5.4.9 Paṇītabhojanasikkhāpada 单堕三九
BV 5.4.10 Dantaponasikkhāpada 单堕四十
BV 5.5.1 Acelakasikkhāpada 单堕四一
BV 5.5.2 Uyyojanasikkhāpada 单堕四二
BV 5.5.3 Sabhojanasikkhāpada 单堕四三
BV 5.5.4 Rahopaṭicchannasikkhāpada 单堕四四
BV 5.5.5 Rahonisajjasikkhāpada 单堕四五
BV 5.5.6 Cārittasikkhāpada 单堕四六
BV 5.5.7 Mahānāmasikkhāpada 单堕四七
BV 5.5.8 Uyyuttasenāsikkhāpada 单堕四八
BV 5.5.9 Senāvāsasikkhāpada 单堕四九
BV 5.5.10 Uyyodhikasikkhāpada 单堕五十
BV 5.6.1 Surāpānasikkhāpada 单堕五一
BV 5.6.2 Aṅgulipatodakasikkhāpada 单堕五二
BV 5.6.3 Hasadhammasikkhāpada 单堕五三
BV 5.6.4 Anādariyasikkhāpada 单堕五四
BV 5.6.5 Bhiṃsāpanasikkhāpada 单堕五五
BV 5.6.6 Jotikasikkhāpada 单堕五六
BV 5.6.7 Nahānasikkhāpada 单堕五七
BV 5.6.8 Dubbaṇṇakaraṇasikkhāpada 单堕五八
BV 5.6.9 Vikappanasikkhāpada 单堕五九
BV 5.6.10 Cīvaraapanidhānasikkhāpada 单堕六十
BV 5.7.1 Sañciccasikkhāpada 单堕六一
BV 5.7.2 Sappāṇakasikkhāpada 单堕六二
BV 5.7.3 Ukkoṭanasikkhāpada 单堕六三
BV 5.7.4 Duṭṭhullasikkhāpada 单堕六四
BV 5.7.5 Ūnavīsativassasikkhāpada 波逸提六五
BV 5.7.6 Theyyasatthasikkhāpada 单堕六六
BV 5.7.7 Saṃvidhānasikkhāpada 单堕六七
BV 5.7.8 Ariṭṭhasikkhāpada 单堕六八
BV 5.7.9 Ukkhittasambhogasikkhāpada 单堕六九
BV 5.7.10 Kaṇṭakasikkhāpada 单堕七十
BV 5.8.1 Sahadhammikasikkhāpada 单堕七一
BV 5.8.2 Vilekhanasikkhāpada 单堕七二
BV 5.8.3 Mohanasikkhāpada 单堕七三
BV 5.8.4 Pahārasikkhāpada 单堕七四
BV 5.8.5 Talasattikasikkhāpada 单堕七五
BV 5.8.6 Amūlakasikkhāpada 单堕七六
BV 5.8.7 Sañciccasikkhāpada 单堕七七
BV 5.8.8 Upassutisikkhāpada 单堕七八
BV 5.8.9 Kammapaṭibāhanasikkhāpada 单堕七九

BV 5.8.10 Chandaṃadatvāgamanasikkhāpada 单堕八十

BV 5.8.11 Dubbalasikkhāpada 单堕八十一
BV 5.8.12 Pariṇāmanasikkhāpada 单堕八十二
BV 5.9.1 Antepurasikkhāpada 单堕八十三
BV 5.9.2 Ratanasikkhāpada 单堕八四

BV 5.9.3 Vikālagāmappavisanasikkhāpada 单堕八五

BV 5.9.4 Sūcigharasikkhāpada 单堕八六
BV 5.9.5 Mañcapīṭhasikkhāpada 单堕八七
BV 5.9.6 Tūlonaddhasikkhāpada 单堕八八
BV 5.9.7 Nisīdanasikkhāpada 单堕八九
BV 5.9.8 Kaṇḍuppaṭicchādisikkhāpada 单堕九十
BV 5.9.9 Vassikasāṭikāsikkhāpada 单堕九一
BV 5.9.10 Nandasikkhāpada 单堕九二
BV 6.1 Paṭhamapāṭidesanīyasikkhāpada 悔过一
BV 6.2 Dutiyapāṭidesanīyasikkhāpada 悔过二
BV 6.3 Tatiyapāṭidesanīyasikkhāpada 悔过三
BV 6.4 Catutthapāṭidesanīyasikkhāpada 悔过四
BV 7.1 Parimaṇḍalavagga 圆整品
BV 7.2 Ujjagghikavagga 哄笑品
BV 7.3 Khambhakatavagga 叉腰品
BV 7.4 Sakkaccavagga 恭敬品
BV 7.5 Kabaḷavagga 饭团品
BV 7.6 Surusuruvagga 饮食品
BV 7.7 Pādukavagga 穿鞋品
BV 8.1 Adhikaraṇasamatha 七灭诤

[圣律] NV 比丘尼类

NV 1.1 Paṭhamapārājika 驱摈五
NV 1.2 Dutiyapārājika 驱摈六
NV 1.3 Tatiyapārājika 驱摈七
NV 1.4 Catutthapārājika 驱摈八
NV 2.1 Paṭhamasaṅghādisesasikkhāpada 僧残一
NV 2.2 Dutiyasaṅghādisesasikkhāpada 僧残二
NV 2.3 Tatiyasaṅghādisesasikkhāpada 僧残三
NV 2.4 Catutthasaṅghādisesasikkhāpada 僧残四
NV 2.5 Pañcamasaṅghādisesasikkhāpada 僧残五
NV 2.6 Chaṭṭhasaṅghādisesasikkhāpada 僧残六
NV 2.7 Sattamasaṅghādisesasikkhāpada 僧残七
NV 2.8 Aṭṭhamasaṅghādisesasikkhāpada 僧残八
NV 2.9 Navamasaṅghādisesasikkhāpada 僧残九
NV 2.10 Dasamasaṅghādisesasikkhāpada 僧残十
NV 3.1 Paṭhamasikkhāpada 舍堕一
NV 3.2 Dutiyasikkhāpada 舍堕二
NV 3.3 Tatiyasikkhāpada 舍堕三
NV 3.4 Catutthasikkhāpada 舍堕四
NV 3.5 Pañcamasikkhāpada 舍堕五
NV 3.6 Chaṭṭhasikkhāpada 舍堕六
NV 3.7 Sattamasikkhāpada 舍堕七
NV 3.8 Aṭṭhamasikkhāpada 舍堕八
NV 3.9 Navamasikkhāpada 舍堕九
NV 3.10 Dasamasikkhāpada 舍堕十
NV 3.11 Ekādasamasikkhāpada 舍堕十一
NV 3.12 舍堕十二
NV 4.1.1 单堕一
NV 4.1.2 单堕二
NV 4.1.3 单堕三
NV 4.1.4 单堕四
NV 4.1.5 单堕五
NV 4.1.6 单堕六
NV 4.1.7 单堕七
NV 4.1.8 Aṭṭhamasikkhāpada 单堕八
NV 4.1.9 Navamasikkhāpada 单堕九
NV 4.1.10 Dasamasikkhāpada 单堕十
NV 4.2.1 Paṭhamasikkhāpada 单堕十一
NV 4.2.2 Dutiyasikkhāpada 单堕十二
NV 4.2.3 Tatiyasikkhāpada 单堕十三
NV 4.2.4 Catutthasikkhāpada 单堕十四
NV 4.2.5 Pañcamasikkhāpada 单堕十五
NV 4.2.6 Chaṭṭhasikkhāpada 单堕 十六
NV 4.2.7 Sattamasikkhāpada 单堕 十七
NV 4.2.8 Aṭṭhamasikkhāpada 单堕 十八
NV 4.2.9 Navamasikkhāpada 单堕 十九
NV 4.2.10 Dasamasikkhāpada 单堕 二十
NV 4.3.1 Paṭhamasikkhāpada 单堕 二一
NV 4.3.2 Dutiyasikkhāpada 单堕 二二
NV 4.3.3 Tatiyasikkhāpada 单堕 二三
NV 4.3.4 Catutthasikkhāpada 单堕 二四
NV 4.3.5 Pañcamasikkhāpada 单堕二五
NV 4.3.6 Chaṭṭhasikkhāpada 单堕二六
NV 4.3.7 Sattamasikkhāpada 单堕二七
NV 4.3.8 Aṭṭhamasikkhāpada 单堕二八
NV 4.3.9 Navamasikkhāpada 单堕二九
NV 4.3.10 Dasamasikkhāpada 单堕三十
NV 4.4.1 Paṭhamasikkhāpada 单堕三一
NV 4.4.2 Dutiyasikkhāpada 单堕三二
NV 4.4.3 Tatiyasikkhāpada 单堕三三
NV 4.4.4 Catutthasikkhāpada 单堕三四
NV 4.4.5 Pañcamasikkhāpada 单堕三五
NV 4.4.6 Chaṭṭhasikkhāpada 单堕三六
NV 4.4.7 Sattamasikkhāpada 单堕三七
NV 4.4.8 Aṭṭhamasikkhāpada 单堕三八
NV 4.4.9 Navamasikkhāpada 单堕三九
NV 4.4.10 Dasamasikkhāpada 单堕四十
NV 4.5.1 Paṭhamasikkhāpada 单堕四一
NV 4.5.2 Dutiyasikkhāpada 单堕四二
NV 4.5.3 Tatiyasikkhāpada 单堕四三
NV 4.5.4 Catutthasikkhāpada 单堕四四
NV 4.5.5 Pañcamasikkhāpada 单堕四五
NV 4.5.6 Chaṭṭhasikkhāpada 单堕四六
NV 4.5.7 Sattamasikkhāpada 第七学处
NV 4.5.8 Aṭṭhamasikkhāpada 第八学处
NV 4.5.9 Navamasikkhāpada 第九学处
NV 4.5.10 Dasamasikkhāpada 第十学处
NV 4.6.1 Paṭhamasikkhāpada 第一学处
NV 4.6.2 Dutiyasikkhāpada 第二学处
NV 4.6.3 Tatiyasikkhāpada 第三学处
NV 4.6.4 Catutthasikkhāpada 第四学处
NV 4.6.5 Pañcamasikkhāpada 第五学处
NV 4.6.6 Chaṭṭhasikkhāpada 第六学处
NV 4.6.7 Sattamasikkhāpada 波逸提五七
NV 4.6.8 Aṭṭhamasikkhāpada 波逸提五八
NV 4.6.9 Navamasikkhāpada 波逸提五九
NV 4.6.10 Dasamasikkhāpada 波逸提六十
NV 4.7.1 Paṭhamasikkhāpada 波逸提六一
NV 4.7.2 Dutiyasikkhāpada 波逸提六二
NV 4.7.3 Tatiyasikkhāpada 波逸提六三
NV 4.7.4 Catutthasikkhāpada 波逸提六四
NV 4.7.5 Pañcamasikkhāpada 波逸提六五
NV 4.7.6 Chaṭṭhasikkhāpada 波逸提六六
NV 4.7.7 Sattamasikkhāpada 单堕六七
NV 4.7.8 Aṭṭhamasikkhāpada 单堕六八
NV 4.7.9 Navamasikkhāpada 单堕六九
NV 4.7.10 Dasamasikkhāpada 单堕七十
NV 4.8.1 Paṭhamasikkhāpada 单堕七一
NV 4.8.2 Dutiyasikkhāpada 单堕七二
NV 4.8.3 Tatiyasikkhāpada 单堕七三
NV 4.8.4 Catutthasikkhāpada 单堕七四
NV 4.8.5 Pañcamasikkhāpada 单堕七五
NV 4.8.6 Chaṭṭhasikkhāpada 单堕七六
NV 4.8.7 Sattamasikkhāpada 单堕七七
NV 4.8.8 Aṭṭhamasikkhāpada 单堕七八
NV 4.8.9 Navamasikkhāpada 单堕七九
NV 4.8.10 Dasamasikkhāpada 单堕八十
NV 4.8.11 Ekādasamasikkhāpada 单堕八一
NV 4.8.12 Dvādasamasikkhāpada 单堕八二
NV 4.8.13 Terasamasikkhāpada 单堕八三
NV 4.9.1 Paṭhamasikkhāpada 单堕八四
NV 4.9.2 Dutiyasikkhāpada 单堕八五
NV 4.9.3 Tatiyasikkhāpada 单堕八六
NV 4.9.4 Catutthasikkhāpada 单堕八七
NV 4.9.5 Pañcamasikkhāpada 单堕八八
NV 4.9.6 Chaṭṭhasikkhāpada 单堕八九
NV 4.9.7 Sattamasikkhāpada 单堕九十

NV 4.9.8-10 Aṭṭhama-navama-dasamasikkhāpada 单堕九一～九三

NV 4.9.11 Ekādasamasikkhāpada 单堕九四
NV 4.9.12 Dvādasamasikkhāpada 单堕九五
NV 4.9.13 Terasamasikkhāpada 单堕九六
NV 5.1 Paṭhamapāṭidesanīyasikkhāpada 悔过一

NV 5.2 Dutiyādipāṭidesanīyasikkhāpadāni 悔过二

NV 6.1 Parimaṇḍalavagga 圆整品
NV 6.2 Pādukavagga 穿鞋品
NV 7.1 Adhikaraṇasamathā 七灭诤

[圣律] MV 大品

MV 1.1 Bodhikathā 菩提树
MV 1.2 Ajapālakathā 榕树下
MV 1.3 Mucalindakathā 目支邻陀
MV 1.4 Rājāyatanakathā 罗阇耶他那
MV 1.5 Brahmayācanakathā 梵天劝请
MV 1.6 Pañcavaggiyakathā 五比丘
MV 1.7 Pabbajjākathā 出家因缘
MV 1.8 Mārakathā 魔缘
MV 1.9 Pabbajjūpasampadākathā 出家戒具足
MV 1.10 Dutiyamārakathā 魔缘二
MV 1.11 Bhaddavaggiyavatthu 贤众友事
MV 1.12 Uruvelapāṭihāriyakathā 优楼频螺神变
MV 1.13 Bimbisārasamāgamakathā 频婆娑罗集会

MV 1.14 Sāriputtamoggallānapabbajjākathā 舍利弗目犍连出家

MV 1.15 Upajjhāyavattakathā 奉事和尚
MV 1.16 Saddhivihārikavattakathā 承事同修
MV 1.17 Paṇāmitakathā 具足五分之摈出
MV 1.18 Ācariyavattakathā 侍奉阿阇黎的规矩
MV 1.19 Antevāsikavattakathā 对待弟子的规矩
MV 1.20 Paṇāmanākhamāpanā 驱逐与请求原谅
MV 1.21 Bālaabyattavatthu 愚痴无能

MV 1.22 Nissayapaṭippassaddhikathā 依止关系的解除

MV 1.23 Upasampādetabbapañcaka 授具足戒的五种资格（组合）

MV 1.24 Upasampādetabbachakka 授具足戒的六种资格（组合）

MV 1.25 Aññatitthiyapubbakathā 曾为外道者
MV 1.26 Pañcābādhavatthu 五种病
MV 1.27 Rājabhaṭavatthu 王臣出家
MV 1.28 Aṅgulimālacoravatthu 盗贼鸯崛摩罗
MV 1.29 Kārabhedakacoravatthu 逃狱者
MV 1.30 Likhitakacoravatthu 犯罪者
MV 1.31 Kasāhatavatthu 受笞刑
MV 1.32 Lakkhaṇāhatavatthu 受烙刑
MV 1.33 Iṇāyikavatthu 逃债者
MV 1.34 Dāsavatthu 逃仆者
MV 1.35 Kammārabhaṇḍuvatthu 锻工出家
MV 1.36 Upālidārakavatthu 童子出家
MV 1.37 Ahivātakarogavatthu 黑死病
MV 1.38 Kaṇṭakavatthu 驱乌人
MV 1.39 Āhundarikavatthu 二沙弥
MV 1.40 Nissayamuccanakakathā 依止
MV 1.41 Rāhulavatthu 罗睺罗
MV 1.42 Sikkhāpadakathā 十学处
MV 1.43 Daṇḍakammavatthu 罚事
MV 1.44 Anāpucchāvaraṇavatthu 禁止沙弥
MV 1.45 Apalāḷanavatthu 带走会众
MV 1.46 Kaṇṭakasāmaṇeravatthu 染比丘尼
MV 1.47 Paṇḍakavatthu 黄门
MV 1.48 Theyyasaṃvāsakavatthu 贼住者
MV 1.49 Tiracchānagatavatthu 龙身
MV 1.50 Mātughātakavatthu 杀母者
MV 1.51 Pitughātakavatthu 杀父者
MV 1.52 Arahantaghātakavatthu 杀阿罗汉
MV 1.53 Bhikkhunidūsakavatthu 污比丘尼
MV 1.54 Ubhatobyañjanakavatthu 二根者
MV 1.55 Anupajjhāyakādivatthu 堕恶作等
MV 1.56 Apattakādivatthu 未具钵等
MV 1.57 Napabbājetabbadvattiṃsavāra 不得出家
MV 1.58 Alajjīnissayavatthu 无耻者
MV 1.59 Gamikādinissayavatthu 旅行者
MV 1.60 Gottenaanussāvanānujānana 诵文
MV 1.61 Dveupasampadāpekkhādivatthu 二人
MV 1.62 Gabbhavīsūpasampadānujānana 入胎
MV 1.63 Upasampadāvidhi 问障法
MV 1.64 Cattāronissaya 四依法
MV 1.65 Cattāriakaraṇīya 四非事

MV 1.66 Āpattiyāadassaneukkhittakavatthu 不见罪

MV 2.1 Sannipātānujānana 集会
MV 2.2 Pātimokkhuddesānujānana 诵戒因缘
MV 2.3 Mahākappinavatthu 摩诃劫宾那
MV 2.4 Sīmānujānana 划定界限的缘起
MV 2.5 Uposathāgārakathā 布萨堂
MV 2.6 Uposathappamukhānujānana 诵戒前
MV 2.7 Avippavāsasīmānujānana 三衣不离身处
MV 2.8 Sīmāsamūhanana 废除三衣不离身处
MV 2.9 Gāmasīmādi 布萨边界
MV 2.10 Uposathabhedādi 四种布萨羯磨

MV 2.11 Saṃkhittena pātimokkhuddesādi 五种诵戒方式

MV 2.12 Vinayapucchanakathā 问律
MV 2.13 Vinayavissajjanakathā 答律
MV 2.14 Codanākathā 责罪
MV 2.15 Adhammakammapaṭikkosanādi 非法羯磨
MV 2.16 Pātimokkhuddesakaajjhesanādi 劝请诵戒

MV 2.17 Pakkhagaṇanādiuggahaṇānujānana 学算半月

MV 2.18 Pubbakaraṇānujānana 过失
MV 2.19 Disaṅgamikādivatthu 往四方等
MV 2.20 Pārisuddhidānakathā 持清净
MV 2.21 Chandadānakathā 清净欲
MV 2.22 Ñātakādiggahaṇakathā 亲族所拘
MV 2.23 Ummattakasammuti 狂者
MV 2.24 Saṃghuposathādippabheda 布萨种类
MV 2.25 Āpattipaṭikammavidhi 出罪
MV 2.26 Āpattiāvikaraṇavidhi 疑有罪
MV 2.27 Sabhāgāpattipaṭikammavidhi 同罪
MV 2.28 Anāpattipannarasaka 无罪
MV 2.29 Vaggāvaggasaññipannarasaka 别众十五事
MV 2.30 Vematikapannarasaka 疑惑十五事
MV 2.31 Kukkuccapakatapannarasaka 恶作十五事
MV 2.32 Bhedapurekkhārapannarasaka 不和合
MV 2.33 Sīmokkantikapeyyāla 结界广说
MV 2.34 Liṅgādidassana 居住标志

MV 2.35 Nānāsaṃvāsakādīhiuposathakaraṇa 异住者

MV 2.36 Nagantabbavāra 不得去
MV 2.37 Gantabbavāra 可去
MV 2.38 Vajjanīyapuggalasandassana 不得诵
MV 3.1 Vassūpanāyikānujānana 立雨安居
MV 3.2 Vassānecārikāpaṭikkhepādi 不得游行
MV 3.3 Sattāhakaraṇīyānujānana 七日应返
MV 3.4 Pañcannaṃappahitepianujānana 五种人
MV 3.5 Sattannaṃappahitepianujānana 七种人
MV 3.6 Pahiteyevaanujānana 亲属病

MV 3.7 Antarāyeanāpattivassacchedavāra 障难无罪

MV 3.8 Saṃghabhedeanāpattivassacchedavāra 遭遇破僧

MV 3.9 Vajādīsuvassūpagamana 牛舍安居
MV 3.10 Vassaṃanupagantabbaṭṭhāna 不得入
MV 3.11 Adhammikakatikā 不令出家
MV 3.12 Paṭissavadukkaṭāpatti 失约恶作
MV 4.1 Aphāsukavihāra 无语
MV 4.2 Pavāraṇābheda 自恣种类
MV 4.3 Pavāraṇādānānujānana 病比丘
MV 4.4 Ñātakādiggahaṇakathā 亲属所扣留
MV 4.5 Saṅghapavāraṇādippabhedā 五人
MV 4.6 Āpattipaṭikammavidhi 出罪
MV 4.7 Āpattiāvikaraṇavidhi 忆罪
MV 4.8 Sabhāgāpattipaṭikammavidhi 同罪
MV 4.9 Anāpattipannarasaka 无罪十五事
MV 4.10 Vaggāvaggasaññipannarasaka 别众十五事
MV 4.11 Vematikapannarasaka 疑惑十五事
MV 4.12 Kukkuccapakatapannarasaka 恶作十五事
MV 4.13 Bhedapurekkhārapannarasaka 不和合
MV 4.14 Sīmokkantikapeyyāla 结界广说
MV 4.15 Divasanānatta 日中
MV 4.16 Liṅgādidassana 居住标志
MV 4.17 Nānāsaṃvāsakādīhipavāraṇā 异住者
MV 4.18 Nagantabbavāra 不得去
MV 4.19 Gantabbavāra 可去
MV 4.20 Vajjanīyapuggalasandassana 不得诵
MV 4.21 Dvevācikādipavāraṇā 梵行障碍
MV 4.22 Pavāraṇāṭhapana 有罪
MV 4.23 Thullaccayavatthukādi 粗罪
MV 4.24 Vatthuṭhapanādi 见事
MV 4.25 Bhaṇḍanakārakavatthu 争论
MV 4.26 Pavāraṇāsaṅgaha 无争
MV 5.1 Soṇakoḷivisavatthu 二十亿耳
MV 5.2 Diguṇādiupāhanapaṭikkhepa 著重履
MV 5.3 Sabbanīlikādipaṭikkhepa 全青履
MV 5.4 Omukkaguṇaṅguṇūpāhanānujānana 著弃重履
MV 5.5 Ajjhārāmeupāhanapaṭikkhepa 著履经行
MV 5.6 Kaṭṭhapādukādipaṭikkhepa 穿木履
MV 5.7 Yānādipaṭikkhepa 乘车

MV 5.8 Uccāsayanamahāsayanapaṭikkhepa 高广大床

MV 5.9 Sabbacammapaṭikkhepa 兽皮
MV 5.10 Gihivikatānuññātādi 皮纽
MV 5.11 Soṇakuṭikaṇṇavatthu 首楼那

MV 5.12 Mahākaccānassapañcavaraparidassana 迦旃延五愿

MV 6.1 Pañcabhesajjakathā 五药
MV 6.2 Mūlādibhesajjakathā 根药
MV 6.3 Pilindavacchavatthu 毕邻陀村
MV 6.4 Guḷādianujānana 制糖
MV 6.5 Antovuṭṭhādipaṭikkhepakathā 煮于屋内
MV 6.6 Uggahitapaṭiggahaṇa 食已施食
MV 6.7 Paṭiggahitādianujānana 食已受用
MV 6.8 Satthakammapaṭikkhepakathā 手术
MV 6.9 Manussamaṃsapaṭikkhepakathā 人肉
MV 6.10 Hatthimaṃsādipaṭikkhepakathā 象肉
MV 6.11 Yāgumadhugoḷakānujānana 粥与蜜丸
MV 6.12 Taruṇapasannamahāmattavatthu 余人软粥
MV 6.13 Belaṭṭhakaccānavatthu 砂糖
MV 6.14 Pāṭaligāmavatthu 巴连弗邑
MV 6.15 Sunidhavassakāravatthu 须尼陀与禹舍
MV 6.16 Koṭigāmesaccakathā 拘利村
MV 6.17 Ambapālīvatthu 庵婆婆梨
MV 6.18 Licchavīvatthu 离车人
MV 6.19 Sīhasenāpativatthu 狮子将军
MV 6.20 Kappiyabhūmianujānana 相应之地
MV 6.21 Meṇḍakagahapativatthu 居士旻荼
MV 6.22 Pañcagorasādianujānana 牛乳五味
MV 6.23 Keṇiyajaṭilavatthu 梵志翅菟
MV 6.24 Rojamallavatthu 摩罗子卢夷
MV 6.25 Vuḍḍhapabbajitavatthu 年出家人
MV 6.26 Catumahāpadesakathā 受持四戒
MV 7.1 Kathinānujānana 缘起
MV 7.2 Ādāyasattaka 持七事
MV 7.3 Samādāyasattaka 受持七事
MV 7.4 Ādāyachakka 持六事
MV 7.5 Samādāyachakka 受持六事
MV 7.6 Ādāyapannarasaka 持衣料
MV 7.7 Samādāyapannarasakādi 受持衣料
MV 7.8 Vippakatasamādāyapannarasaka 未成衣
MV 7.9 Anāsādoḷasaka 无望十二
MV 7.10 Āsādoḷasaka 希望十二
MV 7.11 Karaṇīyadoḷasaka 有事十二
MV 7.12 Apavilāyananavaka 储藏九事
MV 7.13 Phāsuvihārapañcaka 安乐住处
MV 7.14 Palibodhāpalibodhakathā 障碍
MV 8.1 Jīvakavatthu 耆婆
MV 8.2 Seṭṭhibhariyāvatthu 长者妇
MV 8.3 Bimbisārarājavatthu 洗尼瓶沙王
MV 8.4 Rājagahaseṭṭhivatthu 王舍长者
MV 8.5 Seṭṭhiputtavatthu 长者子
MV 8.6 Pajjotarājavatthu 波罗殊提王
MV 8.7 Siveyyakadussayugakathā 尸毗布
MV 8.8 Samattiṃsavirecanakathā 下剂
MV 8.9 Varayācanākathā 许愿
MV 8.10 Kambalānujānanādikathā 钦婆罗衣
MV 8.11 Paṃsukūlapariyesanakathā 粪扫衣
MV 8.12 Cīvarapaṭiggāhakasammutikathā 受纳人
MV 8.13 Bhaṇḍāgārasammutiādikathā 收藏人
MV 8.14 Cīvararajanakathā 染色
MV 8.15 Chinnakacīvarānujānana 割截衣
MV 8.16 Ticīvarānujānana 三衣
MV 8.17 Atirekacīvarakathā 蓄长衣
MV 8.18 Visākhāvatthu 毗舍佉
MV 8.19 Nisīdanādianujānana 坐具

MV 8.20 Pacchimavikappanupagacīvarādikathā 五种缘

MV 8.21 Saṅghikacīvaruppādakathā 僧伽
MV 8.22 Upanandasakyaputtavatthu 优波难陀
MV 8.23 Gilānavatthukathā 生病
MV 8.24 Matasantakakathā 遗物
MV 8.25 Naggiyapaṭikkhepakathā 裸形
MV 8.26 Kusacīrādipaṭikkhepakathā 外道相
MV 8.27 Sabbanīlakādipaṭikkhepakathā 在家相

MV 8.28 Vassaṃvuṭṭhānaṃanuppannacīvarakathā 未得衣

MV 8.29 Saṅghebhinnecīvaruppādakathā 僧破
MV 8.30 Duggahitasuggahitādikathā 拿错
MV 8.31 Aṭṭhacīvaramātikā 八事
MV 9.1 Kassapagottabhikkhuvatthu 迦叶姓
MV 9.2 Adhammenavaggādikammakathā 非法羯磨
MV 9.3 Ñattivipannakammādikathā 告白
MV 9.4 Catuvaggakaraṇādikathā 四人
MV 9.5 Pārivāsikādikathā 别住
MV 9.6 Dvenissāraṇādikathā 驱出
MV 9.7 Adhammakammādikathā 非法羯磨
MV 9.8 Upālipucchākathā 优波离所问
MV 9.9 Tajjanīyakammakathā 呵责羯磨
MV 9.10 Niyassakammakathā 依止羯磨
MV 9.11 Pabbājanīyakammakathā 驱出羯磨
MV 9.12 Paṭisāraṇīyakammakathā 下意羯磨
MV 9.13 Adassaneukkhepanīyakammakathā 不见罪

MV 9.14 Appaṭikammeukkhepanīyakammakathā 不忏悔

MV 9.15 Appaṭinissaggeukkhepanīyakammakathā 不舍恶见

MV 9.16 Tajjanīyakammapaṭippassaddhikathā 解呵责羯磨

MV 9.17 Niyassakammapaṭippassaddhikathā 解依止羯磨

MV 9.18 Pabbājanīyakammapaṭippassaddhikathā 解驱出羯磨

MV 9.19 Paṭisāraṇīyakammapaṭippassaddhikathā 解下意羯磨

MV 9.20 Adassaneukkhepanīyakammapaṭippassaddhikathā 解不见罪

MV 9.21 Appaṭikammeukkhepanīyakammapaṭippassaddhikathā 解不忏悔

MV 9.22 Appaṭinissaggeukkhepanīyakammapaṭippassaddhikathā 解不舍恶见

MV 9.23 Tajjanīyakammavivādakathā 呵责诤论
MV 9.24 Niyassakammavivādakathā 依止诤论
MV 9.25 Pabbājanīyakammavivādakathā 驱出诤论
MV 9.26 Paṭisāraṇīyakammavivādakathā 下意诤论

MV 9.27 Adassaneukkhepanīyakammavivādakathā 不见罪诤论

MV 9.28 Appaṭikammeukkhepanīyakammavivādakathā 不忏悔诤论

MV 9.29 Appaṭinissaggeukkhepanīyakammavivādakathā 不舍恶见诤论

MV 9.30 Tajjanīyakammapaṭippassaddhikathā 解呵责诤论

MV 9.31 Niyassakammapaṭippassaddhikathā 解依止诤论

MV 9.32 Pabbājanīyakammapaṭippassaddhikathā 解驱出诤论

MV 9.33 Paṭisāraṇīyakammapaṭippassaddhikathā 解下意诤论

MV 9.34 Adassaneukkhepanīyakammapaṭippassaddhikathā 解不见罪诤论

MV 9.35 Appaṭikammeukkhepanīyakammapaṭippassaddhikathā 解不忏悔诤论

MV 9.36 Appaṭinissaggeukkhepanīyakammapaṭippassaddhikathā 解不舍恶见诤论

MV 10.1 Kosambakavivādakathā 憍赏弥争论
MV 10.2 Dīghāvuvatthu 长生王子
MV 10.3 Bālakaloṇakagamanakathā 婆罗楼罗村

MV 10.4 Pācīnavaṃsadāyagamanakathā 般那蔓阇寺林

MV 10.5 Pālileyyakagamanakathā 波罗聚落
MV 10.6 Aṭṭhārasavatthukathā 依十八事
MV 10.7 Osāraṇānujānana 解罪
MV 10.8 Saṃghasāmaggīkathā 和睦
MV 10.9 Upālisaṃghasāmaggīpucchā 优波离

[圣律] CV 小品

CV 1.1 Tajjanīyakamma 呵责羯磨
CV 1.2 Niyassakamma 依止羯磨
CV 1.3 Pabbājanīyakamma 驱出羯磨
CV 1.4 Paṭisāraṇīyakamma 下意羯磨

CV 1.5 Āpattiyāadassaneukkhepanīyakamma 不见罪

CV 1.6 Āpattiyāappaṭikammeukkhepanīyakamma 不忏悔

CV 1.7 Pāpikāyadiṭṭhiyāappaṭinissagge ukkhepanīyakamma 不舍恶见

CV 2.1 Pārivāsikavatta 别住
CV 2.2 Mūlāyapaṭikassanārahavatta 本日治
CV 2.3 Mānattārahavatta 应当接受摩那埵
CV 2.4 Mānattacārikavatta 正在行摩那埵
CV 2.5 Abbhānārahavatta 应当接受出罪
CV 3.1 Sukkavissaṭṭhi 出不净
CV 3.2 Parivāsa 别住
CV 3.3 Cattālīsaka 四十事
CV 3.4 Chattiṃsaka 三十六事
CV 3.5 Mānattasata 摩那埵

CV 3.6 Samūlāyasamodhānaparivāsacatussata 本日治

CV 3.7 Parimāṇādivāraaṭṭhaka 覆藏
CV 3.8 Dvebhikkhuvāraekādasaka 二比丘
CV 3.9 Mūlāyaavisuddhinavaka 僧残
CV 3.10 Dutiyanavaka 僧残二
CV 3.11 Tatiyanavaka 僧残三
CV 4.1 Sammukhāvinaya 现前毗奈耶
CV 4.2 Sativinaya 忆念毗奈耶
CV 4.3 Amūḷhavinaya 不痴毗尼
CV 4.4 Paṭiññātakaraṇa 自白
CV 4.5 Yebhuyyasikā 表决
CV 4.6 Tassapāpiyasikā 搜证
CV 4.7 Tiṇavatthāraka 撤销
CV 4.8 Adhikaraṇa 诤事
CV 4.9 Adhikaraṇavūpasamanasamatha 灭诤
CV 5.1 Khuddakavatthu 小事
CV 6.1 Paṭhamabhāṇavāra 第一诵品
CV 6.2 Dutiyabhāṇavāra 第二诵品
CV 6.3 Tatiyabhāṇavāra 第三诵品
CV 7.1 Paṭhamabhāṇavāra 第一诵品
CV 7.2 Dutiyabhāṇavāra 第二诵品
CV 7.3 Tatiyabhāṇavāra 第三诵品
CV 8.1 Āgantukavattakathā 客比丘
CV 8.2 Āvāsikavattakathā 旧比丘
CV 8.3 Gamikavattakathā 远行
CV 8.4 Anumodanavattakathā 示谢
CV 8.5 Bhattaggavattakathā 食堂
CV 8.6 Piṇḍacārikavattakathā 乞食
CV 8.7 Āraññikavattakathā 阿兰若
CV 8.8 Senāsanavattakathā 卧坐具
CV 8.9 Jantāgharavattakathā 浴室
CV 8.10 Vaccakuṭivattakathā 厕所
CV 8.11 Upajjhāyavattakathā 侍奉和尚
CV 8.12 Saddhivihārikavattakathā 对待弟子
CV 8.13 Ācariyavattakathā 侍奉阿阇梨
CV 8.14 Antevāsikavattakathā 对待学生
CV 9.1 Pātimokkhuddesayācana 遮止说戒
CV 9.2 Mahāsamuddeaṭṭhacchariya 大海八法

CV 9.3 Imasmiṃdhammavinayeaṭṭhacchariya 法律八法

CV 9.4 Pātimokkhasavanāraha 有罪闻戒

CV 9.5 Dhammikādhammikapātimokkhaṭṭhapana 不如法与如法中止诵戒

CV 9.6 Dhammikapātimokkhaṭṭhapana 如法中止诵戒

CV 9.7 Attādānaaṅga 自取事

CV 9.8 Codakenapaccavekkhitabbadhamma 内观五法

CV 9.9 Codakenaupaṭṭhāpetabbadhamma 诘难他人

CV 9.10 Codakacuditakapaṭisaṃyuttakathā 被诘难

CV 10.1 Paṭhamabhāṇavāra 第一诵品
CV 10.2 Dutiyabhāṇavāra 第二诵品
CV 10.3 Tatiyabhāṇavāra 第三诵品
CV 11.1 Saṅgītinidāna 五百结集

CV 11.2 Khuddānukhuddakasikkhāpadakathā 小小戒

CV 11.3 Brahmadaṇḍakathā 梵罚
CV 12.1 Paṭhamabhāṇavāra 第一诵品
CV 12.2 Dutiyabhāṇavāra 第二诵品

[圣律] PV 随附

PV 1.1.1.1 Pārājikakaṇḍa 四驱摈
PV 1.1.1.2 Saṅghādisesakaṇḍa 十三僧残
PV 1.1.1.3 Aniyatakaṇḍa 二不定
PV 1.1.1.4 Nissaggiyakaṇḍa 三十舍堕
PV 1.1.1.5 Pācittiyakaṇḍa 九二单堕
PV 1.1.1.6 Pāṭidesanīyakaṇḍa 四悔过法
PV 1.1.1.7 Sekhiyakaṇḍa 七十五众学法
PV 1.1.2.1 Pārājikakaṇḍa 四驱摈
PV 1.1.2.2 Saṅghādisesakaṇḍa 十三僧残
PV 1.1.2.3 Nissaggiyakaṇḍa 三十舍堕
PV 1.1.2.4 Pācittiyakaṇḍa 九二单堕
PV 1.1.2.5 Pāṭidesanīyakaṇḍa 四悔过
PV 1.1.2.6 Sekhiyakaṇḍa 七五众学
PV 1.1.3.1 Vipattivāra 失坏
PV 1.1.4.1 Saṅgahitavāra 摄取
PV 1.1.5.1 Samuṭṭhānavāra 伴随
PV 1.1.6.1 Adhikaraṇavāra 诤事
PV 1.1.7.1 Samathavāra 灭诤
PV 1.1.8.1 Samuccayavāra 总结
PV 1.2.1.1 Pārājikakaṇḍa 四驱摈
PV 1.2.1.2 Saṅghādisesakaṇḍa 十三僧残
PV 1.2.2.1 Pārājikakaṇḍa 四驱摈
PV 1.2.2.2 Saṅghādisesakaṇḍa 十三僧残
PV 1.2.3.1 Vipattivāra 失坏
PV 1.2.4.1 Saṅgahitavāra 摄取
PV 1.2.5.1 Samuṭṭhānavāra 伴随
PV 1.2.6.1 Adhikaraṇavāra 诤事
PV 1.2.7.1 Samathavāra 灭诤
PV 1.2.8.1 Samuccayavāra 总结
PV 2.1.1.1 Pārājikakaṇḍa 八驱摈
PV 2.1.1.2 Saṅghādisesakaṇḍa 十七僧残
PV 2.1.1.3 Nissaggiyakaṇḍa 三十舍堕
PV 2.1.1.4 Pācittiyakaṇḍa 百六六单堕
PV 2.1.1.5 Pāṭidesanīyakaṇḍa 八悔过
PV 2.1.2.1 Pārājikakaṇḍa 八驱摈
PV 2.1.2.2 Saṅghādisesakaṇḍa 十七僧残
PV 2.1.2.3 Nissaggiyakaṇḍa 三十舍堕
PV 2.1.2.4 Pācittiyakaṇḍa 百六六单堕
PV 2.1.2.5 Pāṭidesanīyakaṇḍa 八悔过
PV 2.1.3.1 Vipattivāra 失坏
PV 2.1.4.1 Saṅgahavāra 摄取
PV 2.1.5.1 Samuṭṭhānavāra 伴随
PV 2.1.6.1 Adhikaraṇavāra 诤事
PV 2.1.7.1 Samathavāra 灭诤
PV 2.1.8.1 Samuccayavāra 总结
PV 2.2.1.1 Pārājikakaṇḍa 八驱摈
PV 2.2.1.2 Saṅghādisesakaṇḍa 十七僧残
PV 2.2.2.1 Pārājikakaṇḍa 八驱摈
PV 2.2.2.2 Saṅghādisesakaṇḍa 十七僧残
PV 2.2.3.1 Vipattivāra 失坏
PV 2.2.4.1 Saṅgahavāra 摄取
PV 2.2.5.1 Samuṭṭhānavāra 伴随
PV 2.2.6.1 Adhikaraṇavāra 诤事
PV 2.2.7.1 Samathavāra 灭诤
PV 2.2.8.1 Samuccayavāra 总结
PV 3.1 Samuṭṭhānassuddāna 摄颂
PV 3.2 Terasasamuṭṭhāna 十三等起
PV 4.1 Katipucchāvāra 问数章
PV 4.2 Chaāpattisamuṭṭhānavāra 等起章
PV 4.3 Katāpattivāra 罪数章
PV 4.4 Āpattisamuṭṭhānagāthā 犯罪论
PV 4.5 Vipattipaccayavāra 坏缘章
PV 4.6 Adhikaraṇapaccayavāra 诤缘章
PV 5.1 Adhikaraṇapariyāyavāra 方便章
PV 5.2 Sādhāraṇavāra 结合章
PV 5.3 Tabbhāgiyavāra 同分章

PV 5.4 Samathāsamathassasādhāraṇavāra 灭法结合

PV 5.5 Samathāsamathassatabbhāgiyavāra 灭法同分

PV 5.6 Samathasammukhāvinayavāra 灭法现前
PV 5.7 Vinayavāra 毗尼章
PV 5.8 Kusalavāra 善恶章
PV 5.9 Yatthavāra 处章
PV 5.10 Samathavāra 时章
PV 5.11 Saṃsaṭṭhavāra 亲近章
PV 5.12 Sammativāra 灭法章
PV 5.13 Sammantinasammantivāra 灭不灭章
PV 5.14 Samathādhikaraṇavāra 灭诤章
PV 5.15 Samuṭṭhāpanavāra 等起章
PV 5.16 Bhajativāra 随伴章
PV 6.1 问犍度
PV 7.1 一法
PV 7.2 二法
PV 7.3 三法
PV 7.4 Catukkavāra 四法
PV 7.5 Pañcakavāra 五法
PV 7.6 Chakkavāra 六法
PV 7.7 Sattakavāra 七法

PV 10.1 Sattanagaresupaññattasikkhāpada 七城制

PV 10.2 Catuvipatti 四种过失/败坏
PV 10.3 Chedanakādi 六种需切断（治罪）
PV 10.4 Asādhāraṇādi 不共通（学处）
PV 10.5 Pārājikādiāpatti 驱摈（波罗夷）等罪
PV 11.1 Ukkoṭanabhedādi 四种诤事
PV 11.2 Adhikaraṇanidānādi 诤事的缘起等
PV 11.3 Adhikaraṇamūlādi 三十三根
PV 11.4 Adhikaraṇapaccayāpatti 助缘
PV 11.5 Adhikaraṇādhippāya 诤事意图
PV 11.6 Pucchāvāra 问
PV 11.7 Vissajjanāvāra 答
PV 11.8 Saṃsaṭṭhavāra 亲近
PV 11.9 Sattasamathanidāna 现前毗尼
PV 11.10 Sattasamathanānatthādi 诤事分解
PV 12.1 Codanādipucchāvissajjanā 别伽陀
PV 13.1 Anuvijjakaanuyoga 呵责
PV 13.2 Codakādipaṭipatti 如法行
PV 13.3 Codakassaattajhāpana 烧亡自己
PV 14.1 Anuvijjakassapaṭipatti 审问
PV 15.1 Voharantenajānitabbādi 决断
PV 15.2 Agatiagantabba 破法
PV 15.3 Agatiagamana 不破法
PV 15.4 Saññāpanīyādi 应令悟
PV 15.5 Parapakkhādiavajānana 党友
PV 15.6 Anuvijjakassaanuyoga 检问
PV 15.7 Pucchāvibhāga 何所见
PV 16.1 Kathinaatthatādi 受功德衣
PV 16.2 Kathinaanantarapaccayādi 无间缘
PV 16.3 Pubbakaraṇanidānādivibhāga 前行
PV 16.4 Kathinādijānitabbavibhāga 应知
PV 16.5 Puggalassevakathinatthāra 人
PV 16.6 Palibodhapañhābyākaraṇa 舍衣
PV 17.1 Anissitavagga 依止
PV 17.2 Nappaṭippassambhanavagga 解羯磨
PV 17.3 Vohāravagga 决断
PV 17.4 Diṭṭhāvikammavagga 异见
PV 17.5 Attādānavagga 自取事
PV 17.6 Dhutaṅgavagga 头陀行
PV 17.7 Musāvādavagga 妄语
PV 17.8 Bhikkhunovādavagga 比丘尼
PV 17.9 Ubbāhikavagga 裁断事务者
PV 17.10 Adhikaraṇavūpasamavagga 平息争端
PV 17.11 Saṅghabhedakavagga 分裂僧团者

PV 17.12 Dutiyasaṃghabhedakavagga 第二分裂僧团者

PV 17.13 Āvāsikavagga 常住比丘
PV 17.14 Kathinatthāravagga 功德衣
PV 18.1 Pārājika 四驱摈
PV 18.2 Saṅghādisesa 十三僧残
PV 18.3 Pārājikādi 等起法
PV 19.1 Kāyikādiāpatti 罪
PV 19.2 Desanāgāminiyādiāpatti 教诫
PV 19.3 Pācittiya 单堕
PV 19.4 Avandanīyapuggalādi 敬礼
PV 19.5 Soḷasakammādi 羯磨
PV 20.1 Avippavāsapañhā 独住
PV 20.2 Pārājikādipañhā 驱摈
PV 20.3 Pācittiyādipañhā 单堕
PV 21.1 Kammavagga 羯磨品
PV 21.2 Atthavasavagga 义利品
PV 21.3 Paññattavagga 制戒品
PV 21.4 Apaññattepaññattavagga 所制品
PV 21.5 Navasaṅgahavagga 九众会品

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2565.4.7 心 法师 修订】

【佛历 2555.7.13 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【1】Dīghanikāya 长部经典 (DN 1-34, 1360)/《1》Sīlakkhandhavaggapāḷi 戒蕴品 (DN 1-13, 1-559)”

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【经名】 1. Brahmajālasutta 梵网经 (DN 1, 1-149)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

Namo tassa bhagavato arahato sammāsambuddhassa

皈命——于世尊、应供阿罗汉、独自觉悟且自行证悟者、平等正觉者

Dīghanikāyo

长部经典

Sīlakkhandhavaggapāḷi

戒蕴品

1. Brahmajālasuttaṃ

梵网经

《梵网经》目录 (Contents)

［第壹诵品 ➲］

第一章 论述游方者

第一节 戒律小篇

［赞佛之一 ☙ ］ （远离杀生）

［赞佛之二 ☙ ］ （远离不与取）

［赞佛之三 ☙ ］ （远离淫欲法）

［赞佛之四 ☙ ］ （远离妄语）

［赞佛之五 ☙ ］ （远离两舌）

［赞佛之六 ☙ ］ （远离恶口）

［赞佛之七 ☙ ］ （远离杂秽语）

［赞佛之八 ☙ ］ （远离采伐）

［赞佛之九 ☙ ］ （远离非时食）

［赞佛之十 ☙ ］ （远离戏乐）

［赞佛之十一 ☙ ］ （远离装饰）

［赞佛之十二 ☙ ］ （远离高大床）

［赞佛之十三 ☙ ］ （远离金银）

［赞佛之十四 ☙ ］ （远离接受生谷）

［赞佛之十五 ☙ ］ （远离接受生肉）

［赞佛之十六 ☙ ］ （远离接受妇女）

［赞佛之十七 ☙ ］ （远离接受奴仆）

［赞佛之十八 ☙ ］ （远离接受羊）

［赞佛之十九 ☙ ］ （远离接受鸡猪）

［赞佛之二十 ☙ ］ （远离接受象牛马骡）

［赞佛之二十一 ☙ ］ （远离接受田宅）

［赞佛之二十二 ☙ ］ （远离差使）

［赞佛之二十三 ☙ ］ （远离买卖）

［赞佛之二十四 ☙ ］ （远离欺瞒）

［赞佛之二十五 ☙ ］ （远离贿赂）

［赞佛之二十六 ☙ ］ （远离伤害）

第二节 戒律中篇

［赞佛之一 ☙ ］ （远离采伐）

［赞佛之二 ☙ ］ （远离贮蓄物）

［赞佛之三 ☙ ］ （远离戏乐）

［赞佛之四 ☙ ］ （远离赌博）

［赞佛之五 ☙ ］ （远离高大床）

［赞佛之六 ☙ ］ （远离装饰）

［赞佛之七 ☙ ］ （远离戏论）

［赞佛之八 ☙ ］ （远离争论）

［赞佛之九 ☙ ］ （远离差使）

［赞佛之十 ☙ ］ （远离欺瞒）

第三节 戒律大篇

［赞佛之一 ☙ ］ （远离占卜献供的邪命）

［赞佛之二 ☙ ］ （远离占卜人兽的邪命）

［赞佛之三 ☙ ］ （远离占卜军事的邪命）

［赞佛之四 ☙ ］ （远离占卜星宿的邪命）

［赞佛之五 ☙ ］ （远离占卜气象的邪命）

［赞佛之六 ☙ ］ （远离问卜嫁娶的邪命）

［赞佛之七 ☙ ］ （远离宅地医药的邪命）

第二章 （前际论者）关于过去劫时世界周期的论述

第一节 常住论者

［第一种主张 ☛ ］ （回忆起过去世多达百千生）

［第二种主张 ☛ ］ （回忆起过去世多达十成坏劫）

［第三种主张 ☛ ］ （回忆起过去世多达四十成坏劫）

［第四种主张 ☛ ］ （推论家、审察家）

［第贰诵品 ➲］

第二节 部分常住论者（上界梵天和下界梵天论者）

［第一种主张 ☛ ］ （梵天所化现）

［第二种主张 ☛ ］ （戏忘天所化现）

［第三种主张 ☛ ］ （意愤天所化现）

［第四种主张 ☛ ］ （推论家、审察家）

第三节 有边无边论者

［第一种主张 ☛ ］ （时空有限、有边）

［第二种主张 ☛ ］ （时空无限、无边）

［第三种主张 ☛ ］ （时空亦有边、亦无边）

［第四种主张 ☛ ］ （时空非有边、非无边）

第四节 如不死鳗鱼般难以捉摸的矫乱论（诡辩论者）

［第一种主张 ☛ ］ （他们害怕说妄语、迴避判断）

［第二种主张 ☛ ］ （他们害怕执取、贪欲嗔恚）

［第三种主张 ☛ ］ （他们害怕实践、厌恶质问）

［第四种主张 ☛ ］ （闇昧愚痴、矫乱无智）

第五节 无因无缘生起论（无因生、自然生）

［第一种主张 ☛ ］ （从无想天死殁的有情）

［第二种主张 ☛ ］ （推论家、审察家）

［第叁诵品 ➲］

第三章 （后际论者）关于未来劫时世界周期的论述

第一节 有想论者（十六种主张）

第二节 无想论者（八种主张）

第三节 非有想非无想论者（八种主张）

第四节 （部分）断灭论者（如偶然论，认为凡事生起与消灭，都是偶然概率）

［第一种主张 ☛ ］ （由四大构成、父母所生）

［第二种主张 ☛ ］ （欲界有色身、以段食为食的诸天）

［第三种主张 ☛ ］ （有色身诸天、意所化成的身体）

［第四种主张 ☛ ］ （空无边处天、超越色想）

［第五种主张 ☛ ］ （识无边处天、超越空无边处）

［第六种主张 ☛ ］ （无所有处天、超越识无边处）

［第七种主张 ☛ ］ （非想非非想处天、超越无所有处）

第五节 现世涅槃论者（如大乘婆罗门教密宗的即身成佛）

［第一种主张 ☛ ］ （满足五欲、即是现世涅槃）

［第二种主张 ☛ ］ （远离五欲、住于初禅时）

［第三种主张 ☛ ］ （定生喜乐、住于二禅时）

［第四种主张 ☛ ］ （舍念乐住、住于三禅时）

［第五种主张 ☛ ］ （舍念清净、住于四禅时）

第四章 关于烦恼欲求的邪见章

第一节 （集圣谛 ～➢ ）缘触章（疏于防范根、境、识接触之因缘与动机）

［堕入第一种邪见 ➮ ］ （常住论外道、四种缘触）

［堕入第二种邪见 ➮ ］ （部分常住论外道、四种缘触）

［堕入第三种邪见 ➮ ］ （有边无边论外道、四种缘触）

［堕入第四种邪见 ➮ ］ （诡辩伪乱论外道、四种缘触）

［堕入第五种邪见 ➮ ］ （无因论外道、二种缘触）

［堕入第六种邪见 ➮ ］ （有想论外道、十六种缘触）

［堕入第七种邪见 ➮ ］ （无想论外道、八种缘触）

［堕入第八种邪见 ➮ ］ （非想非无想论外道、八种缘触）

［堕入第九种邪见 ➮ ］ （部分断灭论外道、七种缘触）

［堕入第十种邪见 ➮ ］ （现世涅槃论外道、五种缘触）

第二节 （灭圣谛 ～➢ ）再无立论之处章（无处也无容身之地、完全不可能）

［破斥第一种邪见 ➮ ］ （常住论外道、四种缘触）

［破斥第二种邪见 ➮ ］ （部分常住论外道、四种缘触）

［破斥第三种邪见 ➮ ］ （有边无边论外道、四种缘触）

［破斥第四种邪见 ➮ ］ （诡辩伪乱论外道、四种缘触）

［破斥第五种邪见 ➮ ］ （无因论外道、二种缘触）

［破斥第六种邪见 ➮ ］ （有想论外道、十六种缘触）

［破斥第七种邪见 ➮ ］ （无想论外道、八种缘触）

［破斥第八种邪见 ➮ ］ （非想非无想论外道、八种缘触）

［破斥第九种邪见 ➮ ］ （部分断灭论外道、七种缘触）

［破斥第十种邪见 ➮ ］ （现世涅槃论外道、五种缘触）

第三节 （苦圣谛 ～➢ ）错误信奉邪见而趋向轮回的论述（受十种恶知识所误导）

［执持第一种邪见 ➮ ］ （常住论外道、四种缘触）

［执持第二种邪见 ➮ ］ （部分常住论外道、四种缘触）

［执持第三种邪见 ➮ ］ （有边无边论外道、四种缘触）

［执持第四种邪见 ➮ ］ （诡辩伪乱论外道、四种缘触）

［执持第五种邪见 ➮ ］ （无因论外道、二种缘触）

［执持第六种邪见 ➮ ］ （有想论外道、十六种缘触）

［执持第七种邪见 ➮ ］ （无想论外道、八种缘触）

［执持第八种邪见 ➮ ］ （非想非无想论外道、八种缘触）

［执持第九种邪见 ➮ ］ （部分断灭论外道、七种缘触）

［执持第十种邪见 ➮ ］ （现世涅槃论外道、五种缘触）

第四节 （道圣谛 ～➢ ）出离轮回的论述（对六触处之集、灭、味、患、离的细致入微的观察）

卍　　　　卍　　　　卍

［第壹诵品 ➲］

Paribbājakakathā

第一章 论述游方者

1. Evaṃ me sutaṃ –

我是这样听说的——

ekaṃ samayaṃ bhagavā antarā ca rājagahaṃ antarā ca nāḷandaṃ addhānamaggappaṭipanno hoti mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi.

有一次，世尊和五百位大比丘组成的僧团一起，从王舍城前往那烂陀村，行走在大路上。

Suppiyopi kho paribbājako antarā ca rājagahaṃ antarā ca nāḷandaṃ addhānamaggappaṭipanno hoti saddhiṃ antevāsinā brahmadattena māṇavena.

名叫须卑的游方者也和他的弟子——名叫梵施的年轻婆罗门——一起，从王舍城前往那烂陀村，行走在大路上。

Tatra sudaṃ suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati;

途中，游方者须卑用种种方式诽谤佛陀、诽谤佛法、诽谤僧团。

suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati.

与此相反，他的弟子梵施这位年轻婆罗门，却用种种方式称赞佛陀、称赞佛法、称赞僧团。

Itiha te ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṃ piṭṭhito piṭṭhito anubandhā [anubaddhā (ka. sī. pī.)] honti bhikkhusaṅghañca.

就这样，这对言论正好相反的师徒二人，紧紧跟随着世尊和比丘僧团。

2. Atha kho bhagavā ambalaṭṭhikāyaṃ rājāgārake ekarattivāsaṃ upagacchi [upagañchi (sī. syā. kaṃ. pī.)] saddhiṃ bhikkhusaṅghena.

这时，世尊在芒果幼苗园中国王（所建造）的休息所里，和比丘僧团一起住宿了一夜；

Suppiyopi kho paribbājako ambalaṭṭhikāyaṃ rājāgārake ekarattivāsaṃ upagacchi [upagañchi (sī. syā. kaṃ. pī.)] antevāsinā brahmadattena māṇavena.

游方者须卑，也在芒果幼苗园中国王的休息所里，和弟子梵施这位年轻婆罗门一起住宿了一夜。

Tatrapi sudaṃ suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati;

在那里，游方者须卑又用种种方式诽谤佛陀、诽谤佛法、诽谤僧团；

suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati.

与此相反，他的弟子梵施这位年轻婆罗门，又用种种方式称赞佛陀、称赞佛法、称赞僧团。

Itiha te ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā viharanti.

就这样，这对言论正好相反的师徒二人，跟随着世尊及比丘僧团安住着。

3. Atha kho sambahulānaṃ bhikkhūnaṃ rattiyā paccūsasamayaṃ paccuṭṭhitānaṃ maṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayaṃ saṅkhiyadhammo udapādi –

那时，在临近天亮的后夜时分，许多比丘们起来后，聚集坐在圆亭（讲堂）里，生起了这样的话题：

“acchariyaṃ, āvuso, abbhutaṃ, āvuso, yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sattānaṃ nānādhimuttikatā suppaṭividitā.

“朋友们！真是稀有啊！朋友们！真是未曾有过啊！那位知者、见者、阿拉汉、正自觉者——世尊，已经完全彻见了众生心识的种种倾向。

Ayañhi suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati;

这位游方者须卑用种种方式诽谤佛陀、诽谤佛法、诽谤僧团；

suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati.

与此相反，他的弟子梵施这位年轻婆罗门，却用种种方式称赞佛陀、称赞佛法、称赞僧团。

Itihame ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṃ piṭṭhito piṭṭhito anubandhā honti bhikkhusaṅghañcā”ti.

就这样，这对言论正好相反的师徒二人，紧紧跟随着世尊及比丘僧团。”

4. Atha kho bhagavā tesaṃ bhikkhūnaṃ imaṃ saṅkhiyadhammaṃ viditvā yena maṇḍalamāḷo tenupasaṅkami;

那时，世尊知道了这些比丘们的这个话题，于是前往那圆亭（讲堂），

upasaṅkamitvā paññatte āsane nisīdi.

走近后，在已铺设好的座位上坐下。

Nisajja kho bhagavā bhikkhū āmantesi –

坐下后，世尊对比丘们说：

“kāyanuttha, bhikkhave, etarahi kathāya sannisinnā sannipatitā, kā ca pana vo antarākathā vippakatā”ti?

“比丘们！你们现在聚坐在一起谈论的是什么话题？你们刚才中断的是什么谈话？”

Evaṃ vutte te bhikkhū bhagavantaṃ etadavocuṃ –

（世尊）这样说后，那些比丘们对世尊回答说：

“idha, bhante, amhākaṃ rattiyā paccūsasamayaṃ paccuṭṭhitānaṃ maṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayaṃ saṅkhiyadhammo udapādi –

“尊者！今天，在临近天亮的后夜时分，我们起来后，聚集坐在圆亭（讲堂）里，生起了这样的话题：

‘acchariyaṃ, āvuso, abbhutaṃ, āvuso, yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sattānaṃ nānādhimuttikatā suppaṭividitā.

‘朋友们！真是稀有啊！朋友们！真是未曾有过啊！那位知者、见者、阿拉汉、正自觉者——世尊，已经完全彻见了众生心识的种种倾向。

Ayañhi suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati;

这位游方者须卑用种种方式诽谤佛陀、诽谤佛法、诽谤僧团；

suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati.

与此相反，他的弟子梵施这位年轻婆罗门，却用种种方式称赞佛陀、称赞佛法、称赞僧团。

Itihame ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṃ piṭṭhito piṭṭhito anubandhā honti bhikkhusaṅghañcā’ti.

就这样，这对言论正好相反的师徒二人，紧紧跟随着世尊及比丘僧团。’

Ayaṃ kho no, bhante, antarākathā vippakatā, atha bhagavā anuppatto”ti.

尊者！这就是我们中断的谈话，这时世尊您就到了！”

5. “Mamaṃ vā, bhikkhave, pare avaṇṇaṃ bhāseyyuṃ, dhammassa vā avaṇṇaṃ bhāseyyuṃ, saṅghassa vā avaṇṇaṃ bhāseyyuṃ, tatra tumhehi na āghāto na appaccayo na cetaso anabhiraddhi karaṇīyā.

“比丘们！如果有人诽谤我、诽谤法、诽谤僧团，你们不应因此而心生怨恨、不悦或不满。

Mamaṃ vā, bhikkhave, pare avaṇṇaṃ bhāseyyuṃ, dhammassa vā avaṇṇaṃ bhāseyyuṃ, saṅghassa vā avaṇṇaṃ bhāseyyuṃ, tatra ce tumhe assatha kupitā vā anattamanā vā, tumhaṃ yevassa tena antarāyo.

比丘们！如果有人诽谤我、诽谤法、诽谤僧团，而你们因此感到恼怒或不快，那只会给你们自己带来障碍。

Mamaṃ vā, bhikkhave, pare avaṇṇaṃ bhāseyyuṃ, dhammassa vā avaṇṇaṃ bhāseyyuṃ, saṅghassa vā avaṇṇaṃ bhāseyyuṃ, tatra ce tumhe assatha kupitā vā anattamanā vā, api nu tumhe paresaṃ subhāsitaṃ dubbhāsitaṃ ājāneyyāthā”ti?

比丘们！如果有人诽谤我、诽谤法、诽谤僧团，而你们感到恼怒或不快，那么，你们还能判断别人的话是说得好还是说得不好吗？”

“No hetaṃ, bhante”.

“不能，尊者。”

“Mamaṃ vā, bhikkhave, pare avaṇṇaṃ bhāseyyuṃ, dhammassa vā avaṇṇaṃ bhāseyyuṃ, saṅghassa vā avaṇṇaṃ bhāseyyuṃ, tatra tumhehi abhūtaṃ abhūtato nibbeṭhetabbaṃ –

“比丘们！如果有人诽谤我、诽谤法、诽谤僧团，你们应该这样澄清不实之处：

‘itipetaṃ abhūtaṃ, itipetaṃ atacchaṃ, natthi cetaṃ amhesu, na ca panetaṃ amhesu saṃvijjatī’ti.

‘基于这个原因，这是不真实的；基于这个原因，这不是事实；这在我们身上是没有的；而且在我们之中也找不到这种事。’

6. “Mamaṃ vā, bhikkhave, pare vaṇṇaṃ bhāseyyuṃ, dhammassa vā vaṇṇaṃ bhāseyyuṃ, saṅghassa vā vaṇṇaṃ bhāseyyuṃ, tatra tumhehi na ānando na somanassaṃ na cetaso uppilāvitattaṃ karaṇīyaṃ.

比丘们！如果有人称赞我、称赞法、称赞僧团，你们不应因此而感到高兴、欢喜或内心雀跃。

Mamaṃ vā, bhikkhave, pare vaṇṇaṃ bhāseyyuṃ, dhammassa vā vaṇṇaṃ bhāseyyuṃ, saṅghassa vā vaṇṇaṃ bhāseyyuṃ, tatra ce tumhe assatha ānandino sumanā uppilāvitā tumhaṃ yevassa tena antarāyo.

比丘们！如果有人称赞我、称赞法、称赞僧团，而你们因此感到高兴、欢喜或内心雀跃，那同样会给你们自己带来障碍。

Mamaṃ vā, bhikkhave, pare vaṇṇaṃ bhāseyyuṃ, dhammassa vā vaṇṇaṃ bhāseyyuṃ, saṅghassa vā vaṇṇaṃ bhāseyyuṃ, tatra tumhehi bhūtaṃ bhūtato paṭijānitabbaṃ –

比丘们！如果有人称赞我、称赞法、称赞僧团，你们应该这样确认事实：

‘itipetaṃ bhūtaṃ, itipetaṃ tacchaṃ, atthi cetaṃ amhesu, saṃvijjati ca panetaṃ amhesū’ti.

‘基于这个原因，这是真实的；基于这个原因，这是事实；这在我们身上是有的；而且在我们之中确实存在这种事。’”

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Cūḷasīlaṃ

第一节 戒律小篇

7. “Appamattakaṃ kho panetaṃ, bhikkhave, oramattakaṃ sīlamattakaṃ, yena puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

“比丘们！凡夫在称赞如来时所说的，只不过是些微不足道、属于世俗、仅仅关于戒律的事情而已。

Katamañca taṃ, bhikkhave, appamattakaṃ oramattakaṃ sīlamattakaṃ, yena puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya?

比丘们！是哪些微不足道、属于世俗、仅仅关于戒律的事情，凡夫在称赞如来时会说呢？

［赞佛之一 ☙ ］ （远离杀生）

8. “‘Pāṇātipātaṃ pahāya pāṇātipātā paṭivirato samaṇo gotamo nihitadaṇḍo, nihitasattho, lajjī, dayāpanno, sabbapāṇabhūtahitānukampī viharatī’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

比丘们！凡夫或许会这样称赞如来：‘沙门乔达摩舍弃杀生、远离杀生，放下了棍杖、放下了刀枪，有惭愧心，富有慈悲，怜悯一切众生的福祉而安住。’

［赞佛之二 ☙ ］ （远离不与取）

“‘Adinnādānaṃ pahāya adinnādānā paṭivirato samaṇo gotamo dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharatī’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

比丘们！凡夫或许会这样称赞如来：‘沙门乔达摩舍弃不与取、远离不与取，只接受被给予的东西，只期盼被给予的东西，不偷盗，自身清净而安住。’

［赞佛之三 ☙ ］ （远离淫欲法）

“‘Abrahmacariyaṃ pahāya brahmacārī samaṇo gotamo ārācārī [anācārī (ka.)] virato [paṭivirato (katthaci)] methunā gāmadhammā’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

比丘们！凡夫或许会这样称赞如来：‘沙门乔达摩舍弃非梵行，修持梵行，行为远离（世俗），戒除淫欲这种粗俗的行为。’

［赞佛之四 ☙ ］ （远离妄语）

9. “‘Musāvādaṃ pahāya musāvādā paṭivirato samaṇo gotamo saccavādī saccasandho theto [ṭheto (syā. kaṃ.)] paccayiko avisaṃvādako lokassā’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

比丘们！凡夫或许会这样称赞如来：‘沙门乔达摩舍弃妄语、远离妄语，说真实语，信守承诺，可靠、值得信赖，不欺骗世人。’

［赞佛之五 ☙ ］ （远离两舌）

“‘Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato samaṇo gotamo, ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya.

‘沙门乔达摩舍弃两舌、远离两舌；他不会在这里听了话，为了离间这些人而去向那边的人说；

Iti bhinnānaṃ vā sandhātā, sahitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā’ti –

也不会在那边听了话，为了离间那些人而来向这边的人说。就这样，他是让分裂者重新和合的人，是让和睦者更加和睦的人，他喜爱和合、乐于和合、欢喜和合，说促进和合的话。’

iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

比丘们！凡夫或许会这样称赞如来！

［赞佛之六 ☙ ］ （远离恶口）

“‘Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato samaṇo gotamo, yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

比丘们！凡夫或许会这样称赞如来：‘沙门乔达摩舍弃粗恶语、远离粗恶语；凡是那些柔和、悦耳、可爱、感人、文雅、令众人喜爱、令众人愉悦的话，他才说那样的话。’

［赞佛之七 ☙ ］ （远离杂秽语）

“‘Samphappalāpaṃ pahāya samphappalāpā paṭivirato samaṇo gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā kālena sāpadesaṃ pariyantavatiṃ atthsaṃhitan’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

比丘们！凡夫或许会这样称赞如来：‘沙门乔达摩舍弃无益语、远离无益语；他说适时的话、真实的话、有意义的话、符合法的话、符合律的话；他说的话值得铭记、在适当的时候说、有理有据、有节制、包含意义。’

［赞佛之八 ☙ ］ （远离采伐）

10. ‘Bījagāmabhūtagāmasamārambhā [samārabbhā (sī. ka.)] paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave…pe….

比丘们！凡夫或许会这样称赞如来：‘沙门乔达摩远离对种子类和植物类的毁坏。’

［赞佛之九 ☙ ］ （远离非时食）

“‘Ekabhattiko samaṇo gotamo rattūparato virato [paṭivirato (katthaci)] vikālabhojanā….

比丘们！凡夫或许会这样称赞如来：‘沙门乔达摩一日一食，晚上停止进食，远离非时食。’

［赞佛之十 ☙ ］ （远离戏乐）

Naccagītavāditavisūkadassanā [naccagītavāditavisukadassanā (ka.)] paṭivirato samaṇo gotamo….

比丘们！凡夫或许会这样称赞如来：‘沙门乔达摩远离观看舞蹈、歌唱、音乐和娱乐表演。’

［赞佛之十一 ☙ ］ （远离装饰）

Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato samaṇo gotamo….

比丘们！凡夫或许会这样称赞如来：‘沙门乔达摩远离佩戴花环、涂抹香水、使用化妆品进行打扮和装饰。’

［赞佛之十二 ☙ ］ （远离高大床）

Uccāsayanamahāsayanā paṭivirato samaṇo gotamo….

比丘们！凡夫或许会这样称赞如来：‘沙门乔达摩远离高床、大床。’

［赞佛之十三 ☙ ］ （远离金银）

Jātarūparajatapaṭiggahaṇā paṭivirato samaṇo gotamo….

比丘们！凡夫或许会这样称赞如来：‘沙门乔达摩远离接受金银。’

［赞佛之十四 ☙ ］ （远离接受生谷）

Āmakadhaññapaṭiggahaṇā paṭivirato samaṇo gotamo….

比丘们！凡夫或许会这样称赞如来：‘沙门乔达摩远离接受生谷物。’

［赞佛之十五 ☙ ］ （远离接受生肉）

Āmakamaṃsapaṭiggahaṇā paṭivirato samaṇo gotamo….

比丘们！凡夫或许会这样称赞如来：‘沙门乔达摩远离接受生肉。’

［赞佛之十六 ☙ ］ （远离接受妇女）

Itthikumārikapaṭiggahaṇā paṭivirato samaṇo gotamo….

比丘们！凡夫或许会这样称赞如来：‘沙门乔达摩远离接受妇女和少女。’

［赞佛之十七 ☙ ］ （远离接受奴仆）

Dāsidāsapaṭiggahaṇā paṭivirato samaṇo gotamo….

比丘们！凡夫或许会这样称赞如来：‘沙门乔达摩远离接受女奴和男奴。’

［赞佛之十八 ☙ ］ （远离接受羊）

Ajeḷakapaṭiggahaṇā paṭivirato samaṇo gotamo….

比丘们！凡夫或许会这样称赞如来：‘沙门乔达摩远离接受山羊和绵羊。’

［赞佛之十九 ☙ ］ （远离接受鸡猪）

Kukkuṭasūkarapaṭiggahaṇā paṭivirato samaṇo gotamo….

比丘们！凡夫或许会这样称赞如来：‘沙门乔达摩远离接受鸡和猪。’

［赞佛之二十 ☙ ］ （远离接受象牛马骡）

Hatthigavassavaḷavapaṭiggahaṇā paṭivirato samaṇo gotamo….

比丘们！凡夫或许会这样称赞如来：‘沙门乔达摩远离接受象、牛、马和母马（或骡）。’

［赞佛之二十一 ☙ ］ （远离接受田宅）

Khettavatthupaṭiggahaṇā paṭivirato samaṇo gotamo….

比丘们！凡夫或许会这样称赞如来：‘沙门乔达摩远离接受田地和宅地。’

［赞佛之二十二 ☙ ］ （远离差使）

Dūteyyapahiṇagamanānuyogā paṭivirato samaṇo gotamo….

比丘们！凡夫或许会这样称赞如来：‘沙门乔达摩远离充当使者和送信传话。’

［赞佛之二十三 ☙ ］ （远离买卖）

Kayavikkayā paṭivirato samaṇo gotamo….

比丘们！凡夫或许会这样称赞如来：‘沙门乔达摩远离买和卖。’

［赞佛之二十四 ☙ ］ （远离欺瞒）

Tulākūṭakaṃsakūṭamānakūṭā paṭivirato samaṇo gotamo….

比丘们！凡夫或许会这样称赞如来：‘沙门乔达摩远离欺诈的秤、欺诈的量器、欺诈的尺。’

［赞佛之二十五 ☙ ］ （远离贿赂）

Ukkoṭanavañcananikatisāciyogā [sāviyogā (syā. kaṃ. ka.)] paṭivirato samaṇo gotamo….

比丘们！凡夫或许会这样称赞如来：‘沙门乔达摩远离贿赂、欺骗、诈取和欺诈行为。’

［赞佛之二十六 ☙ ］ （远离伤害）

Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato samaṇo gotamo’ti –

比丘们！凡夫或许会这样称赞如来：‘沙门乔达摩远离砍伤、杀害、捆绑、抢劫、盗窃和暴力行为。’

iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

比丘们！凡夫或许会这样称赞如来！”

Cūḷasīlaṃ niṭṭhitaṃ.

戒律小篇结束

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Majjhimasīlaṃ

第二节 戒律中篇

［赞佛之一 ☙ ］ （远离采伐）

11. “‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ bījagāmabhūtagāmasamārambhaṃ anuyuttā viharanti, seyyathidaṃ [seyyathīdaṃ (sī. syā.)] – mūlabījaṃ khandhabījaṃ phaḷubījaṃ aggabījaṃ bījabījameva pañcamaṃ [pañcamaṃ iti vā (sī. syā. ka.)]; iti evarūpā bījagāmabhūtagāmasamārambhā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

“比丘们！凡夫或许会这样称赞如来：‘正如某些可敬的沙门、婆罗门，依靠信众布施的食物维生，却从事于毁坏种子类和植物类，例如：根种、茎种、节种、芽种以及第五类的粒种；

沙门乔达摩远离这类对种子类和植物类的毁坏。’”

［赞佛之二 ☙ ］ （远离贮蓄物）

12. “‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ sannidhikāraparibhogaṃ anuyuttā viharanti, seyyathidaṃ – annasannidhiṃ pānasannidhiṃ vatthasannidhiṃ yānasannidhiṃ sayanasannidhiṃ gandhasannidhiṃ āmisasannidhiṃ iti vā iti evarūpā sannidhikāraparibhogā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

比丘们！凡夫或许会这样称赞如来：‘正如某些可敬的沙门、婆罗门，依靠信众布施的食物维生，却从事于贮存和享用物品，例如：贮存食物、贮存饮料、贮存衣服、贮存车辆、贮存卧具、贮存香料、贮存肉食（或财物）。

沙门乔达摩远离这类贮存和享用物品的行为。’”

［赞佛之三 ☙ ］ （远离戏乐）

13. “‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ visūkadassanaṃ anuyuttā viharanti, seyyathidaṃ – naccaṃ gītaṃ vāditaṃ pekkhaṃ akkhānaṃ pāṇissaraṃ vetāḷaṃ kumbhathūṇaṃ [kumbhathūnaṃ (syā. ka.), kumbhathūṇaṃ (sī.)] sobhanakaṃ [sobhanagharakaṃ (sī.), sobhanagarakaṃ (syā. kaṃ. pī.)] caṇḍālaṃ vaṃsaṃ dhovanaṃ hatthiyuddhaṃ assayuddhaṃ mahiṃsayuddhaṃ [mahisayuddhaṃ (sī. syā. kaṃ. pī.)] usabhayuddhaṃ ajayuddhaṃ meṇḍayuddhaṃ kukkuṭayuddhaṃ vaṭṭakayuddhaṃ daṇḍayuddhaṃ muṭṭhiyuddhaṃ nibbuddhaṃ uyyodhikaṃ balaggaṃ senābyūhaṃ anīkadassanaṃ iti vā iti evarūpā visūkadassanā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

比丘们！凡夫或许会这样称赞如来：‘正如某些可敬的沙门、婆罗门，依靠信众布施的食物维生，却沉溺于观看各种娱乐表演，例如：舞蹈、歌唱、音乐、戏剧、说书、手鼓、铙钹、大鼓、魔术表演、贱民的竹竿舞、清洗（骨头仪式？）、斗象、斗马、斗水牛、斗公牛、斗山羊、斗绵羊、斗鸡、斗鹌鹑、棍斗、拳击、摔跤、模拟战斗、阅兵、军阵演练、军队检阅等。

沙门乔达摩远离观看这类娱乐表演。’”

［赞佛之四 ☙ ］ （远离赌博）

14. “‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ jūtappamādaṭṭhānānuyogaṃ anuyuttā viharanti, seyyathidaṃ – aṭṭhapadaṃ dasapadaṃ ākāsaṃ parihārapathaṃ santikaṃ khalikaṃ ghaṭikaṃ salākahatthaṃ akkhaṃ paṅgacīraṃ vaṅkakaṃ mokkhacikaṃ ciṅgulikaṃ [ciṅgulakaṃ (ka. sī.)] pattāḷhakaṃ rathakaṃ dhanukaṃ akkharikaṃ manesikaṃ yathāvajjaṃ iti vā iti evarūpā jūtappamādaṭṭhānānuyogā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

比丘们！凡夫或许会这样称赞如来：‘正如某些可敬的沙门、婆罗门，依靠信众布施的食物维生，却沉溺于导致放逸的赌博场所，例如：八格棋盘游戏、十格棋盘游戏、空中画格游戏、跳房子游戏、掷骰子游戏、打弹珠游戏、击小木棍游戏、占手纹游戏、抛球游戏、吹叶笛、玩小犁、翻跟斗、玩风车、玩量器、玩小车、玩小弓、猜字游戏、猜心思游戏、模仿残疾人游戏等。

沙门乔达摩远离这类导致放逸的赌博场所。’”

［赞佛之五 ☙ ］ （远离高大床）

15. “‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ uccāsayanamahāsayanaṃ anuyuttā viharanti, seyyathidaṃ – āsandiṃ pallaṅkaṃ gonakaṃ cittakaṃ paṭikaṃ paṭalikaṃ tūlikaṃ vikatikaṃ uddalomiṃ ekantalomiṃ kaṭṭissaṃ koseyyaṃ kuttakaṃ hatthattharaṃ assattharaṃ rathattharaṃ [hatthattharaṇaṃ assattharaṇaṃ rathattharaṇaṃ (sī. ka. pī.)] ajinappaveṇiṃ kadalimigapavarapaccattharaṇaṃ sauttaracchadaṃ ubhatolohitakūpadhānaṃ iti vā iti evarūpā uccāsayanamahāsayanā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

比丘们！凡夫或许会这样称赞如来：‘正如某些可敬的沙门、婆罗门，依靠信众布施的食物维生，却沉溺于使用高大、奢侈的床座，例如：高椅、沙发、长毛绒毯、彩色羊毛毯、白色羊毛毯、棉花填充毯、有图案的羊毛毯、两面起绒毛毯、一面起绒毛毯、镶嵌宝石的毯子、丝绸毯、大型羊毛地毯、象毯、马毯、车毯、羚羊皮毯、优质迦达利鹿皮铺垫、带顶篷的床、两端有红枕头的床。

沙门乔达摩远离使用这类高大、奢侈的床座。’”

［赞佛之六 ☙ ］ （远离装饰）

16. “‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ maṇḍanavibhūsanaṭṭhānānuyogaṃ anuyuttā viharanti, seyyathidaṃ – ucchādanaṃ parimaddanaṃ nhāpanaṃ sambāhanaṃ ādāsaṃ añjanaṃ mālāgandhavilepanaṃ [mālāvilepanaṃ (sī. syā. kaṃ. pī.)] mukhacuṇṇaṃ mukhalepanaṃ hatthabandhaṃ sikhābandhaṃ daṇḍaṃ nāḷikaṃ asiṃ [khaggaṃ (sī. pī.), asiṃ khaggaṃ (syā. kaṃ.)] chattaṃ citrupāhanaṃ uṇhīsaṃ maṇiṃ vālabījaniṃ odātāni vatthāni dīghadasāni iti vā iti evarūpā maṇḍanavibhūsanaṭṭhānānuyogā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

比丘们！凡夫或许会这样称赞如来：‘正如某些可敬的沙门、婆罗门，依靠信众布施的食物维生，却沉溺于导致放逸的打扮和装饰，例如：涂油按摩、揉捏身体、沐浴、按摩、使用镜子、涂眼影、戴花环、涂香水、搽香粉、抹面霜、戴手镯、束发髻、持手杖、带药筒、佩刀剑、打伞、穿花鞋、戴头巾、佩珠宝、用拂尘、穿白色的长缘服装。

沙门乔达摩远离这类导致放逸的打扮和装饰。’”

［赞佛之七 ☙ ］ （远离戏论）

17. “‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ tiracchānakathaṃ anuyuttā viharanti, seyyathidaṃ – rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ [itthikathaṃ purisakathaṃ (syā. kaṃ. ka.)] sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vā iti evarūpāya tiracchānakathāya paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

比丘们！凡夫或许会这样称赞如来：‘正如某些可敬的沙门、婆罗门，依靠信众布施的食物维生，却沉溺于无益的、无关解脱的谈论，例如：谈论国王、盗贼、大臣、军队、危险、战争、食物、饮料、衣服、卧具、花环、香料、亲戚、车辆、村庄、市镇、城市、国家、女人、男人、英雄、街谈巷议、井边闲话、谈论祖先、各种杂谈、关于世界的起源、关于海洋的起源、关于存在与不存在的谈论。

沙门乔达摩远离这类无益的、无关解脱的谈论。’”

［赞佛之八 ☙ ］ （远离争论）

18. “‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ viggāhikakathaṃ anuyuttā viharanti, seyyathidaṃ – na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi, kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi, micchā paṭipanno tvamasi, ahamasmi sammā paṭipanno, sahitaṃ me, asahitaṃ te, purevacanīyaṃ pacchā avaca, pacchāvacanīyaṃ pure avaca, adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosīti iti vā iti evarūpāya viggāhikakathāya paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

比丘们！凡夫或许会这样称赞如来：‘正如某些可敬的沙门、婆罗门，依靠信众布施的食物维生，却沉溺于争论，例如：

“你不知道这法和律，我知道这法和律，你怎么会知道这法和律？”

“你是错误地修行，我是正确地修行。”

“我的话前后一致，你的话前后矛盾。”

“该先说的你后说，该后说的你先说。”

“你长期思考的东西被推翻了。”

“你的论点已被驳斥。”

“你已经被击败了。”

“去吧，为了解救你的论点而努力吧，如果可以的话，就去辩解清楚吧！”

沙门乔达摩远离这类争论。’”

［赞佛之九 ☙ ］ （远离差使）

19. “‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ dūteyyapahiṇagamanānuyogaṃ anuyuttā viharanti, seyyathidaṃ – raññaṃ, rājamahāmattānaṃ, khattiyānaṃ, brāhmaṇānaṃ, gahapatikānaṃ, kumārānaṃ “idha gaccha, amutrāgaccha, idaṃ hara, amutra idaṃ āharā”ti iti vā iti evarūpā dūteyyapahiṇagamanānuyogā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

比丘们！凡夫或许会这样称赞如来：

‘正如某些可敬的沙门、婆罗门，依靠信众布施的食物维生，却从事于充当使者和送信传话的工作，例如：为国王、大臣、刹帝利、婆罗门、家主、青年们（传话）：“到这里来，到那里去，把这个拿来，把那个带到那里去。”

沙门乔达摩远离这类充当使者和送信传话的行为。’”

［赞佛之十 ☙ ］ （远离欺瞒）

20. “‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te kuhakā ca honti, lapakā ca nemittikā ca nippesikā ca, lābhena lābhaṃ nijigīṃsitāro ca [lābhena lābhaṃ nijigiṃ bhitāro (sī. syā.), lābhena ca lābhaṃ nijigīsitāro (pī.)] iti [iti vā, iti (syā. kaṃ. ka.)] evarūpā kuhanalapanā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

比丘们！凡夫或许会这样称赞如来：

‘正如某些可敬的沙门、婆罗门，依靠信众布施的食物维生，却成为欺骗者、花言巧语者、暗示者、诽谤者，并且以利诱求取更大利益。

沙门乔达摩远离这类欺骗和花言巧语。’”

Majjhimasīlaṃ niṭṭhitaṃ.

戒律中篇结束

卍　　　　卍　　　　卍

Mahāsīlaṃ

第三节 戒律大篇

［赞佛之一 ☙ ］ （远离占卜献供的邪命）

21. “‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti, seyyathidaṃ – aṅgaṃ nimittaṃ uppātaṃ supinaṃ lakkhaṇaṃ mūsikacchinnaṃ aggihomaṃ dabbihomaṃ thusahomaṃ kaṇahomaṃ taṇḍulahomaṃ sappihomaṃ telahomaṃ mukhahomaṃ lohitahomaṃ aṅgavijjā vatthuvijjā khattavijjā [khettavijjā (bahūsu)] sivavijjā bhūtavijjā bhūrivijjā ahivijjā visavijjā vicchikavijjā mūsikavijjā sakuṇavijjā vāyasavijjā pakkajjhānaṃ saraparittāṇaṃ migacakkaṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

“比丘们！凡夫或许会这样称赞如来：‘正如某些可敬的沙门、婆罗门，依靠信众布施的食物维生，却通过无益的、旁门左道的技艺（畜生明）来维持不正当的生活（邪命），例如：占卜肢体相、占卜征兆、占卜预兆、解梦、占卜身体特征、占卜鼠咬痕迹、火供、杓木供、谷壳供、米糠供、米粒供、酥油供、麻油供、口中吐火供、血供、肢体相术、宅地术、农田术（刹帝利术）、鬼神术、土地术、蛇术、毒药术、蝎子术、老鼠术、鸟占术、乌鸦占术、预测寿命、防箭咒、理解动物语言等。

沙门乔达摩远离这类无益的、旁门左道的技艺和邪命。’”

［赞佛之二 ☙ ］ （远离占卜人兽的邪命）

22. “‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti, seyyathidaṃ – maṇilakkhaṇaṃ vatthalakkhaṇaṃ daṇḍalakkhaṇaṃ satthalakkhaṇaṃ asilakkhaṇaṃ usulakkhaṇaṃ dhanulakkhaṇaṃ āvudhalakkhaṇaṃ itthilakkhaṇaṃ purisalakkhaṇaṃ kumāralakkhaṇaṃ kumārilakkhaṇaṃ dāsalakkhaṇaṃ dāsilakkhaṇaṃ hatthilakkhaṇaṃ assalakkhaṇaṃ mahiṃsalakkhaṇaṃ [mahisalakkhaṇaṃ (sī. syā. kaṃ. pī.)] usabhalakkhaṇaṃ golakkhaṇaṃ ajalakkhaṇaṃ meṇḍalakkhaṇaṃ kukkuṭalakkhaṇaṃ vaṭṭakalakkhaṇaṃ godhālakkhaṇaṃ kaṇṇikālakkhaṇaṃ kacchapalakkhaṇaṃ migalakkhaṇaṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

比丘们！凡夫或许会这样称赞如来：‘正如某些可敬的沙门、婆罗门，依靠信众布施的食物维生，却通过无益的、旁门左道的技艺来维持不正当的生活，例如：占卜珠宝相、衣服相、手杖相、武器相、剑相、箭相、弓相、其他兵器相、女人相、男人相、男童相、女童相、男奴相、女奴相、象相、马相、水牛相、公牛相、山羊相、绵羊相、鸡相、鹌鹑相、蜥蜴相、耳环相、龟相、其他野兽相。

沙门乔达摩远离这类无益的、旁门左道的技艺和邪命。’”

［赞佛之三 ☙ ］ （远离占卜军事的邪命）

23. “‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti, seyyathidaṃ – raññaṃ niyyānaṃ bhavissati, raññaṃ aniyyānaṃ bhavissati, abbhantarānaṃ raññaṃ upayānaṃ bhavissati, bāhirānaṃ raññaṃ apayānaṃ bhavissati, bāhirānaṃ raññaṃ upayānaṃ bhavissati, abbhantarānaṃ raññaṃ apayānaṃ bhavissati, abbhantarānaṃ raññaṃ jayo bhavissati, bāhirānaṃ raññaṃ parājayo bhavissati, bāhirānaṃ raññaṃ jayo bhavissati, abbhantarānaṃ raññaṃ parājayo bhavissati, iti imassa jayo bhavissati, imassa parājayo bhavissati iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

比丘们！凡夫或许会这样称赞如来：‘正如某些可敬的沙门、婆罗门，依靠信众布施的食物维生，却通过无益的、旁门左道的技艺来维持不正当的生活，例如：预测“国王将出征、国王将不出征。”

“内部的国王将前进、外部的国王将后退。”

“外部的国王将前进、内部的国王将后退。”

“内部的国王将获胜、外部的国王将败北。”

“外部的国王将获胜、内部的国王将败北。”

“这个人将获胜、那个人将败北。”

沙门乔达摩远离这类无益的、旁门左道的技艺和邪命。’”

［赞佛之四 ☙ ］ （远离占卜星宿的邪命）

24. “‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti, seyyathidaṃ – candaggāho bhavissati, sūriyaggāho [suriyaggāho (sī. syā. kaṃ. pī.)] bhavissati, nakkhattaggāho bhavissati, candimasūriyānaṃ pathagamanaṃ bhavissati, candimasūriyānaṃ uppathagamanaṃ bhavissati, nakkhattānaṃ pathagamanaṃ bhavissati, nakkhattānaṃ uppathagamanaṃ bhavissati, ukkāpāto bhavissati, disāḍāho bhavissati, bhūmicālo bhavissati, devadudrabhi [devadundubhi (syā. kaṃ. pī.)] bhavissati, candimasūriyanakkhattānaṃ uggamanaṃ ogamanaṃ saṃkilesaṃ vodānaṃ bhavissati, evaṃvipāko candaggāho bhavissati, evaṃvipāko sūriyaggāho bhavissati, evaṃvipāko nakkhattaggāho bhavissati, evaṃvipākaṃ candimasūriyānaṃ pathagamanaṃ bhavissati, evaṃvipākaṃ candimasūriyānaṃ uppathagamanaṃ bhavissati, evaṃvipākaṃ nakkhattānaṃ pathagamanaṃ bhavissati, evaṃvipākaṃ nakkhattānaṃ uppathagamanaṃ bhavissati, evaṃvipāko ukkāpāto bhavissati, evaṃvipāko disāḍāho bhavissati, evaṃvipāko bhūmicālo bhavissati, evaṃvipāko devadudrabhi bhavissati, evaṃvipākaṃ candimasūriyanakkhattānaṃ uggamanaṃ ogamanaṃ saṃkilesaṃ vodānaṃ bhavissati iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

比丘们！凡夫或许会这样称赞如来：‘正如某些可敬的沙门、婆罗门，依靠信众布施的食物维生，却通过无益的、旁门左道的技艺来维持不正当的生活，例如：预测“将有月食、将有日食、将有星食；日月将循正轨运行、日月将偏离轨道运行；星辰将循正轨运行、星辰将偏离轨道运行；将有流星坠落；将有天火燃烧；将有地震；将有天鼓鸣响；日月星辰将有升起、降落、变暗、变亮。”并预测月食、日食、星食、日月正行、日月逆行、星辰正行、星辰逆行、流星坠落、天火燃烧、地震、天鼓鸣响、日月星辰升降明暗的结果。

沙门乔达摩远离这类无益的、旁门左道的技艺和邪命。’”

［赞佛之五 ☙ ］ （远离占卜气象的邪命）

25. “‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti, seyyathidaṃ – suvuṭṭhikā bhavissati, dubbuṭṭhikā bhavissati, subhikkhaṃ bhavissati, dubbhikkhaṃ bhavissati, khemaṃ bhavissati, bhayaṃ bhavissati, rogo bhavissati, ārogyaṃ bhavissati, muddā, gaṇanā, saṅkhānaṃ, kāveyyaṃ, lokāyataṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

比丘们！凡夫或许会这样称赞如来：

‘正如某些可敬的沙门、婆罗门，依靠信众布施的食物维生，却通过无益的、旁门左道的技艺来维持不正当的生活，例如：预测“将有丰沛的雨水、将有干旱；将有丰收、将有饥荒；将有安宁、将有恐惧；将有疾病、将有健康。”或者从事手印计算、算术、总计、作诗、顺世论（自然哲学）。

沙门乔达摩远离这类无益的、旁门左道的技艺和邪命。’”

［赞佛之六 ☙ ］ （远离问卜嫁娶的邪命）

26. “‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti, seyyathidaṃ – āvāhanaṃ vivāhanaṃ saṃvaraṇaṃ vivaraṇaṃ saṃkiraṇaṃ vikiraṇaṃ subhagakaraṇaṃ dubbhagakaraṇaṃ viruddhagabbhakaraṇaṃ jivhānibandhanaṃ hanusaṃhananaṃ hatthābhijappanaṃ hanujappanaṃ kaṇṇajappanaṃ ādāsapañhaṃ kumārikapañhaṃ devapañhaṃ ādiccupaṭṭhānaṃ mahatupaṭṭhānaṃ abbhujjalanaṃ sirivhāyanaṃ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

比丘们！凡夫或许会这样称赞如来：‘正如某些可敬的沙门、婆罗门，依靠信众布施的食物维生，却通过无益的、旁门左道的技艺来维持不正当的生活，例如：举行嫁娶仪式、促成和睦或分离、收取或借出财物、（通过咒术）带来好运或厄运、导致流产、使人舌头僵硬、使人下颚僵硬、念咒控制他人手、念咒使人耳聋、通过镜子问卜、通过少女问卜、向天神祈问、崇拜太阳、崇拜大梵天、口中喷火、召唤幸运女神等。

沙门乔达摩远离这类无益的、旁门左道的技艺和邪命。’”

［赞佛之七 ☙ ］ （远离宅地医药的邪命）

27. “‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti, seyyathidaṃ – santikammaṃ paṇidhikammaṃ bhūtakammaṃ bhūrikammaṃ vassakammaṃ vossakammaṃ vatthukammaṃ vatthuparikammaṃ ācamanaṃ nhāpanaṃ juhanaṃ vamanaṃ virecanaṃ uddhaṃvirecanaṃ adhovirecanaṃ sīsavirecanaṃ kaṇṇatelaṃ nettatappanaṃ natthukammaṃ añjanaṃ paccañjanaṃ sālākiyaṃ sallakattiyaṃ dārakatikicchā mūlabhesajjānaṃ anuppadānaṃ osadhīnaṃ paṭimokkho iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti – iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

比丘们！凡夫或许会这样称赞如来：‘正如某些可敬的沙门、婆罗门，依靠信众布施的食物维生，却通过无益的、旁门左道的技艺来维持不正当的生活，例如：举行息灾仪式、许愿还愿、对鬼神作法、建造地基仪式、使人阳痿或恢复性能力、处理宅地、清洁宅地、漱口、沐浴、献祭、催吐、泻下、上部泻药、下部泻药、头部泻药、滴耳油、滴眼药水、鼻疗法、涂眼药膏、再涂眼药膏、眼科治疗、外科手术、儿科治疗、给予草药、调配药物等。

沙门乔达摩远离这类无益的、旁门左道的技艺和邪命。’”

“Idaṃ kho, bhikkhave, appamattakaṃ oramattakaṃ sīlamattakaṃ, yena puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya.

比丘们！凡夫就只是以这些微不足道、属于世俗、仅仅关于（世俗）戒律的事情来称赞如来而已。”

Mahāsīlaṃ niṭṭhitaṃ.

戒律大篇结束

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Pubbantakappikā

第二章 （前际论者）关于过去劫时世界周期的论述

28. “Atthi, bhikkhave, aññeva dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā,

“比丘们！［此外］还有其他法，是甚深、难见、难觉、寂静、微妙、超越推测范围、精细、唯智者所能体验的，

ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti,

这些，如来通过自己的无上智慧亲证之后而开示出来，

yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.

人们唯有如实地依据这些法来称赞如来，才是真正正确的称赞。

Katame ca te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā,

那么，比丘们！是哪些甚深、难见、难觉、寂静、微妙、超越推测范围、精细、唯智者所能体验的法，

ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti,

是如来通过自己的无上智慧亲证之后而开示出来的，

yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ?

人们唯有如实地依据这些法来称赞如来，才是真正正确的称赞呢？

29. “Santi, bhikkhave, eke samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino, pubbantaṃ ārabbha anekavihitāni adhimuttipadāni [adhivuttipadāni (sī. pī.)] abhivadanti aṭṭhārasahi vatthūhi.

比丘们！有一些沙门、婆罗门是前际论者（执着过去者），持有关于过去的见解，他们依据十八种根据，围绕着过去而宣说种种关于过去的论点。

Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi?

那些可敬的沙门、婆罗门，是基于什么、依据什么，作为前际论者，持有关于过去的见解，依据十八种根据，围绕着过去而宣说种种关于过去的论点呢？

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Sassatavādo

第一节 常住论者

30. “Santi, bhikkhave, eke samaṇabrāhmaṇā sassatavādā, sassataṃ attānañca lokañca paññapenti catūhi vatthūhi.

比丘们！有一些沙门、婆罗门是常住论者，他们依据四种根据，宣称“我”和世界是常住的。

Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṃ attānañca lokañca paññapenti catūhi vatthūhi?

那些可敬的沙门、婆罗门，是基于什么、依据什么，作为常住论者，依据四种根据，宣称“我”和世界是常住的呢？

［第一种主张 ☛ ］ （回忆起过去世多达百千生）

31. “Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati,

比丘们！于此，某位沙门或婆罗门，通过热忱、精勤、努力、不放逸、正忆念，达到某种心定（三昧），

yathāsamāhite citte ( ) [(parisuddhe pariyodāte anaṅgaṇe vigatūpattilese) (syā. ka.)] anekavihitaṃ pubbenivāsaṃ anussarati.

当心达到安定（清净、明晰、无瑕、离垢）时，他回忆起过去的种种宿住。

Seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekānipi jātisatāni anekānipi jātisahassāni anekānipi jātisatasahassāni –

例如：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、一百生、一千生、十万生、许多百生、许多千生、许多十万生——

‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto,

‘我在某处，有这样的名字、这样的姓氏、这样的种姓、吃这样的食物、感受这样的苦乐、有这样长短的寿命。

so tato cuto amutra udapādiṃ;

我从那里死后，生到了另一处；

tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto,

在那里，我也有这样的名字、这样的姓氏、这样的种姓、吃这样的食物、感受这样的苦乐、有这样长短的寿命。

so tato cuto idhūpapanno’ti.

我从那里死后，生到了此处。’

Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

他像这样回忆起过去种种宿住的细节和概况。

“So evamāha –

他这样说：

‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito;

‘“我”和世界是常住的，不生育（不生不灭）的，如山顶般稳固，如石柱般坚立；

te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisamaṃ.

而那些有情不断流转、轮回、死亡、出生，但“我”和世界本身是永恒不变的。

Taṃ kissa hetu?

这是什么原因呢？

Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi,

因为我通过热忱、精勤、努力、不放逸、正忆念，达到某种心定，

yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarāmi

当心达到安定时，我回忆起过去的种种宿住，

seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekānipi jātisatāni anekānipi jātisahassāni anekānipi jātisatasahassāni –

例如：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、一百生、一千生、十万生、许多百生、许多千生、许多十万生——

amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto,

我在某处，有这样的名字、这样的姓氏、这样的种姓、吃这样的食物、感受这样的苦乐、有这样长短的寿命。

so tato cuto amutra udapādiṃ;

我从那里死后，生到了另一处；

tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto,

在那里，我也有这样的名字、这样的姓氏、这样的种姓、吃这样的食物、感受这样的苦乐、有这样长短的寿命。

so tato cuto idhūpapannoti.

我从那里死后，生到了此处。

Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi.

我像这样回忆起过去种种宿住的细节和概况。

Imināmahaṃ etaṃ jānāmi “yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito;

由此我知道：“我”和世界是常住的，不生育的，如山顶般稳固，如石柱般坚立；

te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisaman”ti.

而那些有情不断流转、轮回、死亡、出生，但“我”和世界本身是永恒不变的。”’

Idaṃ, bhikkhave, paṭhamaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti.

比丘们！这是第一种根据，某些沙门、婆罗门依据这个原因、这个理由，作为常住论者，宣称“我”和世界是常住的。

［第二种主张 ☛ ］ （回忆起过去世多达十成坏劫）

32. “Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṃ attānañca lokañca paññapenti?

又有第二种（主张），那些可敬的沙门、婆罗门，是基于什么、依据什么，作为常住论者，宣称“我”和世界是常住的呢？

Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati,

比丘们！于此，某位沙门或婆罗门，通过热忱、精勤、努力、不放逸、正忆念，达到某种心定，

yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarati.

当心达到安定时，他回忆起过去的种种宿住。

Seyyathidaṃ – ekampi saṃvaṭṭavivaṭṭaṃ dvepi saṃvaṭṭavivaṭṭāni tīṇipi saṃvaṭṭavivaṭṭāni cattāripi saṃvaṭṭavivaṭṭāni pañcapi saṃvaṭṭavivaṭṭāni dasapi saṃvaṭṭavivaṭṭāni –

例如：一个成坏劫、二个成坏劫、三个成坏劫、四个成坏劫、五个成坏劫、十个成坏劫——

‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto,

‘我在某处，有这样的名字、这样的姓氏、这样的种姓、吃这样的食物、感受这样的苦乐、有这样长短的寿命。

so tato cuto amutra udapādiṃ;

我从那里死后，生到了另一处；

tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto,

在那里，我也有这样的名字、这样的姓氏、这样的种姓、吃这样的食物、感受这样的苦乐、有这样长短的寿命。

so tato cuto idhūpapanno’ti.

我从那里死后，生到了此处。’

Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

他像这样回忆起过去种种宿住的细节和概况。

“So evamāha –

他这样说：

‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito;

‘“我”和世界是常住的，不生育的，如山顶般稳固，如石柱般坚立；

te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisamaṃ.

而那些有情不断流转、轮回、死亡、出生，但“我”和世界本身是永恒不变的。

Taṃ kissa hetu?

这是什么原因呢？

Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi

因为我通过热忱、精勤、努力、不放逸、正忆念，达到某种心定，

yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarāmi.

当心达到安定时，我回忆起过去的种种宿住。

Seyyathidaṃ – ekampi saṃvaṭṭavivaṭṭaṃ dvepi saṃvaṭṭavivaṭṭāni tīṇipi saṃvaṭṭavivaṭṭāni cattāripi saṃvaṭṭavivaṭṭāni pañcapi saṃvaṭṭavivaṭṭāni dasapi saṃvaṭṭavivaṭṭāni.

例如：一个成坏劫、二个成坏劫、三个成坏劫、四个成坏劫、五个成坏劫、十个成坏劫。

Amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto,

我在某处，有这样的名字、这样的姓氏、这样的种姓、吃这样的食物、感受这样的苦乐、有这样长短的寿命。

so tato cuto amutra udapādiṃ;

我从那里死后，生到了另一处；

tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto,

在那里，我也有这样的名字、这样的姓氏、这样的种姓、吃这样的食物、感受这样的苦乐、有这样长短的寿命。

so tato cuto idhūpapannoti.

我从那里死后，生到了此处。

Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi.

我像这样回忆起过去种种宿住的细节和概况。

Imināmahaṃ etaṃ jānāmi “yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito,

由此我知道：“我”和世界是常住的，不生育的，如山顶般稳固，如石柱般坚立；

te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisaman”ti.

而那些有情不断流转、轮回、死亡、出生，但“我”和世界本身是永恒不变的。”’

Idaṃ, bhikkhave, dutiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti.

比丘们！这是第二种根据，某些沙门、婆罗门依据这个原因、这个理由，作为常住论者，宣称“我”和世界是常住的。

［第三种主张 ☛ ］ （回忆起过去世多达四十成坏劫）

33. “Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṃ attānañca lokañca paññapenti?

又有第三种（主张），那些可敬的沙门、婆罗门，是基于什么、依据什么，作为常住论者，宣称“我”和世界是常住的呢？

Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati,

比丘们！于此，某位沙门或婆罗门，通过热忱、精勤、努力、不放逸、正忆念，达到某种心定，

yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarati.

当心达到安定时，他回忆起过去的种种宿住。

Seyyathidaṃ – dasapi saṃvaṭṭavivaṭṭāni vīsampi saṃvaṭṭavivaṭṭāni tiṃsampi saṃvaṭṭavivaṭṭāni cattālīsampi saṃvaṭṭavivaṭṭāni –

例如：十个成坏劫、二十个成坏劫、三十个成坏劫、四十个成坏劫——

‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto,

‘我在某处，有这样的名字、这样的姓氏、这样的种姓、吃这样的食物、感受这样的苦乐、有这样长短的寿命。

so tato cuto amutra udapādiṃ;

我从那里死后，生到了另一处；

tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto,

在那里，我也有这样的名字、这样的姓氏、这样的种姓、吃这样的食物、感受这样的苦乐、有这样长短的寿命。

so tato cuto idhūpapanno’ti.

我从那里死后，生到了此处。’

Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

他像这样回忆起过去种种宿住的细节和概况。

“So evamāha –

他这样说：

‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito;

‘“我”和世界是常住的，不生育的，如山顶般稳固，如石柱般坚立；

te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisamaṃ.

而那些有情不断流转、轮回、死亡、出生，但“我”和世界本身是永恒不变的。

Taṃ kissa hetu?

这是什么原因呢？

Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi,

因为我通过热忱、精勤、努力、不放逸、正忆念，达到某种心定，

yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarāmi.

当心达到安定时，我回忆起过去的种种宿住。

Seyyathidaṃ – dasapi saṃvaṭṭavivaṭṭāni vīsampi saṃvaṭṭavivaṭṭāni tiṃsampi saṃvaṭṭavivaṭṭāni cattālīsampi saṃvaṭṭavivaṭṭāni –

例如：十个成坏劫、二十个成坏劫、三十个成坏劫、四十个成坏劫——

‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto,

我在某处，有这样的名字、这样的姓氏、这样的种姓、吃这样的食物、感受这样的苦乐、有这样长短的寿命。

so tato cuto amutra udapādiṃ;

我从那里死后，生到了另一处；

tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto,

在那里，我也有这样的名字、这样的姓氏、这样的种姓、吃这样的食物、感受这样的苦乐、有这样长短的寿命。

so tato cuto idhūpapannoti.

我从那里死后，生到了此处。

Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi.

我像这样回忆起过去种种宿住的细节和概况。

Imināmahaṃ etaṃ jānāmi “yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito,

由此我知道：“我”和世界是常住的，不生育的，如山顶般稳固，如石柱般坚立；

te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisaman”ti.

而那些有情不断流转、轮回、死亡、出生，但“我”和世界本身是永恒不变的。”’

Idaṃ, bhikkhave, tatiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti.

比丘们！这是第三种根据，某些沙门、婆罗门依据这个原因、这个理由，作为常住论者，宣称“我”和世界是常住的。

［第四种主张 ☛ ］ （推论家、审察家）

34. “Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṃ attānañca lokañca paññapenti?

又有第四种（主张），那些可敬的沙门、婆罗门，是基于什么、依据什么，作为常住论者，宣称“我”和世界是常住的呢？

Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṃsī,

比丘们！于此，某位沙门或婆罗门是推论家、审察家。

so takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃ paṭibhānaṃ evamāha –

他依据自己通过推论所得到、通过审察所遵循、自己所领悟的道理，这样说：

‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito;

‘“我”和世界是常住的，不生育的，如山顶般稳固，如石柱般坚立；

te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisaman’ti.

而那些有情不断流转、轮回、死亡、出生，但“我”和世界本身是永恒不变的。’

Idaṃ, bhikkhave, catutthaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti.

比丘们！这是第四种根据，某些沙门、婆罗门依据这个原因、这个理由，作为常住论者，宣称“我”和世界是常住的。

35. “Imehi kho te, bhikkhave, samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti catūhi vatthūhi.

比丘们！这些就是那些沙门、婆罗门依据四种根据，作为常住论者，宣称“我”和世界是常住的（情形）。

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā sassatavādā sassataṃ attānañca lokañca paññapenti, sabbe te imeheva catūhi vatthūhi, etesaṃ vā aññatarena; natthi ito bahiddhā.

比丘们！任何沙门或婆罗门，作为常住论者，宣称“我”和世界是常住的，他们全都是依据这四种根据，或其中之一；除此之外，再没有其他根据了。

36. “Tayidaṃ, bhikkhave, tathāgato pajānāti – ‘ime diṭṭhiṭṭhānā evaṃgahitā evaṃparāmaṭṭhā evaṃgatikā bhavanti evaṃabhisamparāyā’ti,

比丘们！如来了知：‘这些见解的立足点，被如此执取、如此固执，会导致如此的去向、如此的来世。’

tañca tathāgato pajānāti, tato ca uttaritaraṃ pajānāti;

如来不仅了知这些，还了知比这更殊胜的；

tañca pajānanaṃ [pajānaṃ (?) dī. ni. 3.36 pāḷiaṭṭhakathā passitabbaṃ] na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā.

但他对了知到的（这些法）不执取，由于不执取，他自身便证得了寂灭（涅槃）。

Vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto, bhikkhave, tathāgato.

比丘们！如来如实了知感受的集起、灭去、甜头、祸患以及出离后，无所执取而解脱。

37. “Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā,

比丘们！这些就是甚深、难见、难觉、寂静、微妙、超越推测范围、精细、唯智者所能体验的法，

ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti,

这些，如来通过自己的无上智慧亲证之后而开示出来，

yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.

人们唯有如实地依据这些法来称赞如来，才是真正正确的称赞。”

Paṭhamabhāṇavāro.

第壹诵品［终］

卍　　　　卍　　　　卍

［第贰诵品 ➲］

Ekaccasassatavādo

第二节 部分常住论者（上界梵天和下界梵天论者）

38. “Santi, bhikkhave, eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti catūhi vatthūhi.

“比丘们！有一些沙门、婆罗门是一分常住论者、一分无常住论者，他们依据四种根据，宣称“我”和世界一部分是常住的，一部分是无常的。

Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti catūhi vatthūhi?

那些可敬的沙门、婆罗门，是基于什么、依据什么，作为一分常住论者、一分无常住论者，依据四种根据，宣称“我”和世界一部分是常住的，一部分是无常的呢？

［第一种主张 ☛ ］ （梵天所化现）

39. “Hoti kho so, bhikkhave, samayo, yaṃ kadāci karahaci dīghassa addhuno accayena ayaṃ loko saṃvaṭṭati. Saṃvaṭṭamāne loke yebhuyyena sattā ābhassarasaṃvattanikā honti.

比丘们！有这样一个时期，经过一段漫长时间后，在某个时候，这个世界会毁坏。当世界毁坏时，大多数有情会转生到光音天。

Te tattha honti manomayā pītibhakkhā sayaṃpabhā antalikkhacarā subhaṭṭhāyino, ciraṃ dīghamaddhānaṃ tiṭṭhanti.

在那里，他们是意所化生的，以喜悦为食，自身发光，在空中飞行，安住于净妙（的状态），并且长久地存在。

40. “Hoti kho so, bhikkhave, samayo, yaṃ kadāci karahaci dīghassa addhuno accayena ayaṃ loko vivaṭṭati. Vivaṭṭamāne loke suññaṃ brahmavimānaṃ pātubhavati. Atha kho aññataro satto āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā suññaṃ brahmavimānaṃ upapajjati.

比丘们！有这样一个时期，经过一段漫长时间后，在某个时候，这个世界会重新生成。当世界生成时，一个空寂的梵天宫殿出现了。那时，某一个有情，因为寿命已尽或福报已尽，从光音天死去，投生到那个空寂的梵天宫殿中。

So tattha hoti manomayo pītibhakkho sayaṃpabho antalikkhacaro subhaṭṭhāyī, ciraṃ dīghamaddhānaṃ tiṭṭhati.

在那里，他是意所化生的，以喜悦为食，自身发光，在空中飞行，安住于净妙（的状态），并且长久地存在。

41. “Tassa tattha ekakassa dīgharattaṃ nivusitattā anabhirati paritassanā upapajjati – ‘aho vata aññepi sattā itthattaṃ āgaccheyyun’ti.

他在那里独自长久居住，生起了不满足感和渴望：‘啊，但愿其他的有情也能来到这个地方！’

Atha aññepi sattā āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā brahmavimānaṃ upapajjanti tassa sattassa sahabyataṃ.

那时，其他一些有情，也因为寿命已尽或福报已尽，从光音天死去，投生到梵天宫殿中，与那个有情作伴。

Tepi tattha honti manomayā pītibhakkhā sayaṃpabhā antalikkhacarā subhaṭṭhāyino, ciraṃ dīghamaddhānaṃ tiṭṭhanti.

他们在那儿，也是意所化生的，以喜悦为食，自身发光，在空中飞行，安住于净妙（的状态），并且长久地存在。

42. “Tatra, bhikkhave, yo so satto paṭhamaṃ upapanno tassa evaṃ hoti –

比丘们！在那里，那个最先生到梵天的有情这样想：

‘ahamasmi brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā [sajjitā (syā. kaṃ.)] vasī pitā bhūtabhabyānaṃ.

‘我是梵天，大梵天，征服者，不被征服者，全知者，掌控力量者，主宰者，创造者，化生者，最胜者，主导者，有权力者，一切已生和将生众生之父。

Mayā ime sattā nimmitā.

这些有情是我创造的。

Taṃ kissa hetu?

这是什么原因呢？

Mamañhi pubbe etadahosi –

因为我先前曾这样想：

“aho vata aññepi sattā itthattaṃ āgaccheyyun”ti. Iti mama ca manopaṇidhi, ime ca sattā itthattaṃ āgatā’ti.

“啊，但愿其他的有情也能来到这个地方！”正是由于我这个心愿，这些有情才来到了这个地方。’

“Yepi te sattā pacchā upapannā, tesampi evaṃ hoti –

那些后生到梵天的有情，他们也这样想：

‘ayaṃ kho bhavaṃ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṃ.

‘这位尊贵的梵天，是大梵天，征服者，不被征服者，全知者，掌控力量者，主宰者，创造者，化生者，最胜者，主导者，有权力者，一切已生和将生众生之父。

Iminā mayaṃ bhotā brahmunā nimmitā.

我们是被这位尊贵的梵天创造的。

Taṃ kissa hetu?

这是什么原因呢？

Imañhi mayaṃ addasāma idha paṭhamaṃ upapannaṃ, mayaṃ panamha pacchā upapannā’ti.

因为我们看到他最先生在这里，而我们是后生的。’

43. “Tatra, bhikkhave, yo so satto paṭhamaṃ upapanno, so dīghāyukataro ca hoti vaṇṇavantataro ca mahesakkhataro ca.

比丘们！在那里，那个最先生的有情，寿命更长，容貌更俊美，力量也更大。

Ye pana te sattā pacchā upapannā, te appāyukatarā ca honti dubbaṇṇatarā ca appesakkhatarā ca.

而那些后生的有情，寿命较短，容貌较丑陋，力量也较小。

44. “Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati, yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati. Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati.

比丘们！有这样的可能：某个（后生的）有情从那个天界死去，来到这个（人间）世界。来到这个世界后，他从家庭生活出家，过上无家生活。

Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati,

出家过无家生活后，他通过热忱、精勤、努力、不放逸、正忆念，达到某种心定，

yathāsamāhite citte taṃ pubbenivāsaṃ anussarati,

当心达到安定时，他回忆起（自己曾生于梵天）的那一世宿住，

tato paraṃ nānussarati.

但再往前的就回忆不起来了。

“So evamāha –

他这样说：

‘yo kho so bhavaṃ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṃ,

‘那位尊贵的梵天，是大梵天，征服者，不被征服者，全知者，掌控力量者，主宰者，创造者，化生者，最胜者，主导者，有权力者，一切已生和将生众生之父，

yena mayaṃ bhotā brahmunā nimmitā, so nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassati.

我们是被这位尊贵的梵天创造的，他是恒常的、稳固的、永恒的、不变坏的，将永远那样存在。

Ye pana mayaṃ ahumhā tena bhotā brahmunā nimmitā, te mayaṃ aniccā addhuvā appāyukā cavanadhammā itthattaṃ āgatā’ti.

而我们这些被那位尊贵的梵天创造出来的，我们是无常的、不稳固的、短寿的、会坏灭的，（所以才）来到了这个（人间）世界。’

Idaṃ kho, bhikkhave, paṭhamaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti.

比丘们！这是第一种根据，某些沙门、婆罗门依据这个原因、这个理由，作为一分常住论者、一分无常住论者，宣称“我”和世界一部分是常住的，一部分是无常的。

［第二种主张 ☛ ］ （戏忘天所化现）

45. “Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti?

又有第二种（主张），那些可敬的沙门、婆罗门，是基于什么、依据什么，作为一分常住论者、一分无常住论者，宣称“我”和世界一部分是常住的，一部分是无常的呢？

Santi, bhikkhave, khiḍḍāpadosikā nāma devā,

比丘们！有一些叫做“戏忘天”的天神，

te ativelaṃ hassakhiḍḍāratidhammasamāpannā [hasakhiḍḍāratidhammasamāpannā (ka.)] viharanti.

他们长时间地沉溺于嬉笑、玩乐和享乐之中。

Tesaṃ ativelaṃ hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati sammussati [pamussati (sī. syā.)].

由于他们长时间沉溺于嬉笑、玩乐和享乐之中，他们的正念会失坏。

Satiyā sammosā te devā tamhā kāyā cavanti.

由于正念失坏，那些天神就从那个天界死去。

46. “Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati.

比丘们！有这样的可能：某个有情从那个天界死去，来到这个（人间）世界。

Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati.

来到这个世界后，他从家庭生活出家，过上无家生活。

Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati,

出家过无家生活后，他通过热忱、精勤、努力、不放逸、正忆念，达到某种心定，

yathāsamāhite citte taṃ pubbenivāsaṃ anussarati,

当心达到安定时，他回忆起（自己曾生于戏忘天）的那一世宿住，

tato paraṃ nānussarati.

但再往前的就回忆不起来了。

“So evamāha –

他这样说：

‘ye kho te bhonto devā na khiḍḍāpadosikā,

‘那些尊贵的天神，不是“戏忘天”的，

te na ativelaṃ hassakhiḍḍāratidhammasamāpannā viharanti.

他们不会长时间沉溺于嬉笑、玩乐和享乐之中。

Tesaṃ na ativelaṃ hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati na sammussati.

由于他们不长时间沉溺于嬉笑、玩乐和享乐之中，他们的正念不会失坏。

Satiyā asammosā te devā tamhā kāyā na cavanti;

由于正念不失坏，那些天神不会从那个天界死去；

niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassanti.

他们是恒常的、稳固的、永恒的、不变坏的，将永远那样存在。

Ye pana mayaṃ ahumhā khiḍḍāpadosikā,

而我们这些曾是“戏忘天”的，

te mayaṃ ativelaṃ hassakhiḍḍāratidhammasamāpannā viharimhā.

我们长时间地沉溺于嬉笑、玩乐和享乐之中；

Tesaṃ no ativelaṃ hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati sammussati.

由于我们长时间沉溺于嬉笑、玩乐和享乐之中，我们的正念失坏了；

Satiyā sammosā evaṃ mayaṃ tamhā kāyā cutā aniccā addhuvā appāyukā cavanadhammā itthattaṃ āgatā’ti.

由于正念失坏，我们才从那个天界死去，是无常的、不稳固的、短寿的、会坏灭的，（所以才）来到了这个（人间）世界。’

Idaṃ, bhikkhave, dutiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti.

比丘们！这是第二种根据，某些沙门、婆罗门依据这个原因、这个理由，作为一分常住论者、一分无常住论者，宣称“我”和世界一部分是常住的，一部分是无常的。

［第三种主张 ☛ ］ （意愤天所化现）

47. “Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti?

又有第三种（主张），那些可敬的沙门、婆罗门，是基于什么、依据什么，作为一分常住论者、一分无常住论者，宣称“我”和世界一部分是常住的，一部分是无常的呢？

Santi, bhikkhave, manopadosikā nāma devā,

比丘们！有一些叫做“意愤天”的天神，

te ativelaṃ aññamaññaṃ upanijjhāyanti.

他们长时间地相互嫉妒。

Te ativelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni padūsenti.

由于他们长时间相互嫉妒，他们对彼此的心意受到污染（生起愤恨）。

Te aññamaññaṃ paduṭṭhacittā kilantakāyā kilantacittā.

他们由于相互心意被污染，身心感到疲惫。

Te devā tamhā kāyā cavanti.

那些天神就从那个天界死去。

48. “Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati.

比丘们！有这样的可能：某个有情从那个天界死去，来到这个（人间）世界。

Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati.

来到这个世界后，他从家庭生活出家，过上无家生活。

Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati,

出家过无家生活后，他通过热忱、精勤、努力、不放逸、正忆念，达到某种心定，

yathāsamāhite citte taṃ pubbenivāsaṃ anussarati,

当心达到安定时，他回忆起（自己曾生于意愤天）的那一世宿住，

tato paraṃ nānussarati.

但再往前的就回忆不起来了。

“So evamāha –

他这样说：

‘ye kho te bhonto devā na manopadosikā, te nātivelaṃ aññamaññaṃ upanijjhāyanti.

‘那些尊贵的天神，不是“意愤天”的，他们不会长时间地相互嫉妒；

Te nātivelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni nappadūsenti.

由于他们不长时间相互嫉妒，他们对彼此的心意不会受到污染。

Te aññamaññaṃ appaduṭṭhacittā akilantakāyā akilantacittā.

他们相互之间心意未被污染，身心不会感到疲惫。

Te devā tamhā kāyā na cavanti,

那些天神不会从那个天界死去；

niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassanti.

他们是恒常的、稳固的、永恒的、不变坏的，将永远那样存在。

Ye pana mayaṃ ahumhā manopadosikā,

而我们这些曾是“意愤天”的，

te mayaṃ ativelaṃ aññamaññaṃ upanijjhāyimhā.

我们长时间地相互嫉妒，

Te mayaṃ ativelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni padūsimhā,

由于我们长时间相互嫉妒，我们对彼此的心意受到污染，

te mayaṃ aññamaññaṃ paduṭṭhacittā kilantakāyā kilantacittā.

我们相互之间心意被污染，身心感到疲惫。

Evaṃ mayaṃ tamhā kāyā cutā aniccā addhuvā appāyukā cavanadhammā itthattaṃ āgatā’ti.

就这样，我们才从那个天界死去，是无常的、不稳固的、短寿的、会坏灭的，（所以才）来到了这个（人间）世界。’

Idaṃ, bhikkhave, tatiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti.

比丘们！这是第三种根据，某些沙门、婆罗门依据这个原因、这个理由，作为一分常住论者、一分无常住论者，宣称“我”和世界一部分是常住的，一部分是无常的。

［第四种主张 ☛ ］ （推论家、审察家）

49. “Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti?

又有第四种（主张），那些可敬的沙门、婆罗门，是基于什么、依据什么，作为一分常住论者、一分无常住论者，宣称“我”和世界一部分是常住的，一部分是无常的呢？

Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṃsī.

比丘们！于此，某位沙门或婆罗门是推论家、审察家。

So takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ evamāha –

他依据自己通过推论所得到、通过审察所遵循、自己所领悟的道理，这样说：

‘yaṃ kho idaṃ vuccati cakkhuṃ itipi sotaṃ itipi ghānaṃ itipi jivhā itipi kāyo itipi, ayaṃ attā anicco addhuvo asassato vipariṇāmadhammo.

‘所谓的这个眼、耳、鼻、舌、身，这个“我”（指身体）是无常的、不稳固的、非永恒的、会变坏的。

Yañca kho idaṃ vuccati cittanti vā manoti vā viññāṇanti vā ayaṃ attā nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassatī’ti.

而所谓的这个心、或意、或识，这个“我”（指心识）是恒常的、稳固的、永恒的、不变坏的，将永远那样存在。’

Idaṃ, bhikkhave, catutthaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti.

比丘们！这是第四种根据，某些沙门、婆罗门依据这个原因、这个理由，作为一分常住论者、一分无常住论者，宣称“我”和世界一部分是常住的，一部分是无常的。

50. “Imehi kho te, bhikkhave, samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti catūhi vatthūhi.

比丘们！这些就是那些沙门、婆罗门依据四种根据，作为一分常住论者、一分无常住论者，宣称“我”和世界一部分是常住的，一部分是无常的（情形）。

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti, sabbe te imeheva catūhi vatthūhi, etesaṃ vā aññatarena; natthi ito bahiddhā.

比丘们！任何沙门或婆罗门，作为一分常住论者、一分无常住论者，宣称“我”和世界一部分是常住的、一部分是无常的，他们全都是依据这四种根据，或其中之一；除此之外，再没有其他根据了。

51. “Tayidaṃ, bhikkhave, tathāgato pajānāti – ‘ime diṭṭhiṭṭhānā evaṃgahitā evaṃparāmaṭṭhā evaṃgatikā bhavanti evaṃabhisamparāyā’ti.

比丘们！如来了知：‘这些见解的立足点，被如此执取、如此固执，会导致如此的去向、如此的来世。’

Tañca tathāgato pajānāti, tato ca uttaritaraṃ pajānāti,

如来不仅了知这些，还了知比这更殊胜的，

tañca pajānanaṃ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā.

但他对了知到的（这些法）不执取，由于不执取，他自身便证得了寂灭（涅槃）。

Vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto, bhikkhave, tathāgato.

比丘们！如来如实了知感受的集起、灭去、甜头、祸患以及出离后，无所执取而解脱。

52. “Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā,

比丘们！这些就是甚深、难见、难觉、寂静、微妙、超越推测范围、精细、唯智者所能体验的法，

ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti,

这些，如来通过自己的无上智慧亲证之后而开示出来，

yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.

人们唯有如实地依据这些法来称赞如来，才是真正正确的称赞。”

卍　　　　卍　　　　卍

Antānantavādo

第三节 有边无边论者

53. “Santi, bhikkhave, eke samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti catūhi vatthūhi.

“比丘们！有一些沙门、婆罗门是有边无边论者，他们依据四种根据，宣称世界是有边或无边的。

Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṃ lokassa paññapenti catūhi vatthūhi?

那些可敬的沙门、婆罗门，是基于什么、依据什么，作为有边无边论者，依据四种根据，宣称世界是有边或无边的呢？

［第一种主张 ☛ ］ （时空有限、有边）

54. “Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati,

比丘们！于此，某位沙门或婆罗门，通过热忱、精勤、努力、不放逸、正忆念，达到某种心定，

yathāsamāhite citte antasaññī lokasmiṃ viharati.

当心达到安定时，他对世界持有“有边”的想而安住。

“So evamāha –

他这样说：

‘antavā ayaṃ loko parivaṭumo.

‘这个世界是有边的、有周界的。

Taṃ kissa hetu?

这是什么原因呢？

Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi,

因为我通过热忱、精勤、努力、不放逸、正忆念，达到某种心定，

yathāsamāhite citte antasaññī lokasmiṃ viharāmi.

当心达到安定时，我对世界持有“有边”的想而安住。

Imināmahaṃ etaṃ jānāmi – yathā antavā ayaṃ loko parivaṭumo’ti.

由此我知道——这个世界是有边的、有周界的。’

Idaṃ, bhikkhave, paṭhamaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti.

比丘们！这是第一种根据，某些沙门、婆罗门依据这个原因、这个理由，作为有边无边论者，宣称世界是有边或无边的。

［第二主张 ☛ ］ （世界无量、无边）

55. “Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṃ lokassa paññapenti?

另有第二种主张，那些可敬的沙门、婆罗门，依据什么、缘于什么，作为“有边无边论者”而宣称世界是无量无边的呢？

Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati,

诸比丘！于此，有某位沙门或婆罗门，通过热忱、努力、勤奋、不放逸、正忆念，达到如此的心定状态，

yathāsamāhite citte anantasaññī lokasmiṃ viharati.

当心达到如此的定境时，他安住于对世界作“无边”想。

“So evamāha –

他这样说道：

‘ananto ayaṃ loko apariyanto.

‘这个世界是无限的、无边际的。

Ye te samaṇabrāhmaṇā evamāhaṃsu –

那些宣称：

“antavā ayaṃ loko parivaṭumo”ti, tesaṃ musā.

“这个世界是有边际的、有范围的”的沙门、婆罗门，他们说的是假的。

Ananto ayaṃ loko apariyanto.

这个世界是无限的、无边际的。

Taṃ kissa hetu?

这是什么原因呢？

Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi,

因为我通过热忱、努力、勤奋、不放逸、正忆念，达到如此的心定状态，

yathāsamāhite citte anantasaññī lokasmiṃ viharāmi.

当心达到如此的定境时，我安住于对世界作“无边”想。

Imināmahaṃ etaṃ jānāmi – yathā ananto ayaṃ loko apariyanto’ti.

由此我得知：这个世界确实是无限的、无边际的。’

Idaṃ, bhikkhave, dutiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti.

诸比丘！这是第二个依据，某些沙门、婆罗门依据它、缘于它，作为“有边无边论者”而宣称世界是无量无边的。

［第三主张 ☛ ］ （世界亦有边、亦无边）

56. “Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṃ lokassa paññapenti?

另有第三种主张，那些可敬的沙门、婆罗门，依据什么、缘于什么，作为“有边无边论者”而宣称世界亦有边亦无边呢？

Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati,

诸比丘！于此，有某位沙门或婆罗门，通过热忱、努力、勤奋、不放逸、正忆念，达到如此的心定状态，

yathāsamāhite citte uddhamadho antasaññī lokasmiṃ viharati, tiriyaṃ anantasaññī.

当心达到如此的定境时，他安住于对世界的上下作“有边”想，对四方作“无边”想。

“So evamāha –

他这样说道：

‘antavā ca ayaṃ loko ananto ca.

‘这个世界亦有边际、亦无边际。

Ye te samaṇabrāhmaṇā evamāhaṃsu –

那些宣称：

“antavā ayaṃ loko parivaṭumo”ti, tesaṃ musā.

“这个世界是有边际的、有范围的”的沙门、婆罗门，他们说的是假的。

Yepi te samaṇabrāhmaṇā evamāhaṃsu –

还有，那些宣称：

“ananto ayaṃ loko apariyanto”ti, tesampi musā.

“这个世界是无限的、无边际的”的沙门、婆罗门，他们说的也是假的。

Antavā ca ayaṃ loko ananto ca.

这个世界亦有边际、亦无边际。

Taṃ kissa hetu?

这是什么原因呢？

Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusāmi,

因为我通过热忱、努力、勤奋、不放逸、正忆念，达到如此的心定状态，

yathāsamāhite citte uddhamadho antasaññī lokasmiṃ viharāmi, tiriyaṃ anantasaññī.

当心达到如此的定境时，我安住于对世界的上下作“有边”想，对四方作“无边”想。

Imināmahaṃ etaṃ jānāmi – yathā antavā ca ayaṃ loko ananto cā’ti.

由此我得知：这个世界确实亦有边际、亦无边际。’

Idaṃ, bhikkhave, tatiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti.

诸比丘！这是第三个依据，某些沙门、婆罗门依据它、缘于它，作为“有边无边论者”而宣称世界亦有边亦无边。

［第四主张 ☛ ］ （世界非有边、非无边）

57. “Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṃ lokassa paññapenti?

另有第四种主张，那些可敬的沙门、婆罗门，依据什么、缘于什么，作为“有边无边论者”而宣称世界非有边非无边呢？

Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṃsī.

诸比丘！于此，有某位沙门或婆罗门是逻辑家、思辨家。

So takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ evamāha –

他基于自己的推理、思辨和个人领悟，这样说道：

‘nevāyaṃ loko antavā, na panānanto.

‘这个世界既非有边际，也非无边际。

Ye te samaṇabrāhmaṇā evamāhaṃsu –

那些宣称：

“antavā ayaṃ loko parivaṭumo”ti, tesaṃ musā.

“这个世界是有边际的、有范围的”的沙门、婆罗门，他们说的是假的。

Yepi te samaṇabrāhmaṇā evamāhaṃsu –

还有，那些宣称：

“ananto ayaṃ loko apariyanto”ti, tesampi musā.

“这个世界是无限的、无边际的”的沙门、婆罗门，他们说的也是假的。

Yepi te samaṇabrāhmaṇā evamāhaṃsu –

还有，那些宣称：

“antavā ca ayaṃ loko ananto cā”ti, tesampi musā.

“这个世界亦有边际、亦无边际”的沙门、婆罗门，他们说的也是假的。

Nevāyaṃ loko antavā, na panānanto’ti.

这个世界既非有边际，也非无边际。’

Idaṃ, bhikkhave, catutthaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti.

诸比丘！这是第四个依据，某些沙门、婆罗门依据它、缘于它，作为“有边无边论者”而宣称世界非有边非无边。

58. “Imehi kho te, bhikkhave, samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti catūhi vatthūhi.

诸比丘！那些沙门、婆罗门，就是依据这四种情况，作为“有边无边论者”而宣称世界是有边或无边的。

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā antānantikā antānantaṃ lokassa paññapenti, sabbe te imeheva catūhi vatthūhi, etesaṃ vā aññatarena; natthi ito bahiddhā.

诸比丘！凡是作为“有边无边论者”而宣称世界是有边或无边的沙门、婆罗门，他们全都是依据这四种情况，或其中之一；除此之外，再没有其他依据了。

59. “Tayidaṃ, bhikkhave, tathāgato pajānāti – ‘ime diṭṭhiṭṭhānā evaṃgahitā evaṃparāmaṭṭhā evaṃgatikā bhavanti evaṃabhisamparāyā’ti.

诸比丘！如来了知：‘这些见解的立足点，如此执持、如此固守，将导致如此的归宿、如此的来世。’

Tañca tathāgato pajānāti, tato ca uttaritaraṃ pajānāti,

如来了知此，并且了知比此更超胜的。

tañca pajānanaṃ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā.

他了知这个，但不执着；由于不执着，他自身证得了寂灭。

Vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto, bhikkhave, tathāgato.

诸比丘！如来如实了知感受的生起、灭去、滋味、过患及出离后，因无执取而解脱。

60. “Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā,

诸比丘！这些法是甚深的、难见的、难理解的、寂静的、绝妙的、超越逻辑推论的、微妙的、唯智者能体验的。

ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti,

如来凭自己的超凡智慧亲证了这些法，并加以开示。

yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.

人们正是通过这些法，才能如实地、正确地称赞如来。”

卍　　　　卍　　　　卍

Amarāvikkhepavādo

第四节 鳗滑论者（诡辩论者）

61. “Santi, bhikkhave, eke samaṇabrāhmaṇā amarāvikkhepikā, tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi.

“诸比丘！有某些沙门、婆罗门是鳗滑论者：当在各种场合被问及问题时，他们依据四种情况，进行言语上的闪烁其词和鳗鱼般的诡辩。

Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi?

那些可敬的沙门、婆罗门，依据什么、缘于什么，作为鳗滑论者，在各种场合被问及问题时，依据哪四种情况，进行言语上的闪烁其词和鳗鱼般的诡辩呢？

［第一主张 ☛ ］ （因害怕说谎而迴避判断）

62. “Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ‘idaṃ kusalan’ti yathābhūtaṃ nappajānāti, ‘idaṃ akusalan’ti yathābhūtaṃ nappajānāti.

诸比丘，于此，有某位沙门或婆罗门，不如实了知‘这是善’，不如实了知‘这是不善’。

Tassa evaṃ hoti –

他这样想：

‘ahaṃ kho “idaṃ kusalan”ti yathābhūtaṃ nappajānāmi, “idaṃ akusalan”ti yathābhūtaṃ nappajānāmi.

‘我确实不如实了知“这是善”，不如实了知“这是不善”。

Ahañce kho pana “idaṃ kusalan”ti yathābhūtaṃ appajānanto, “idaṃ akusalan”ti yathābhūtaṃ appajānanto,

如果我，在不如实了知“这是善”、不如实了知“这是不善”的情况下，

‘idaṃ kusalan’ti vā byākareyyaṃ, ‘idaṃ akusalan’ti vā byākareyyaṃ,

却断言“这是善”或“这是不善”，

taṃ mamassa musā.

那对我来说可能就是谎言。

Yaṃ mamassa musā, so mamassa vighāto.

如果我说谎，那对我来说就会是困扰。

Yo mamassa vighāto so mamassa antarāyo’ti.

如果有困扰，那对我来说就会是障碍。’

Iti so musāvādabhayā musāvādaparijegucchā

就这样，他由于害怕说谎、厌恶说谎，

nevidaṃ kusalanti byākaroti, na panidaṃ akusalanti byākaroti, tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ –

既不断言“这是善”，也不断言“这是不善”。当在各种场合被问及问题时，他就进行言语上的闪烁其词和鳗鱼般的诡辩：

‘evantipi me no; tathātipi me no; aññathātipi me no; notipi me no; no notipi me no’ti.

‘我不认为是这样，我也不认为是那样，我也不认为是别样，我也不认为不是，我也不认为非不是。’

Idaṃ, bhikkhave, paṭhamaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ.

诸比丘！这是第一个依据，某些沙门、婆罗门依据它、缘于它，作为鳗滑论者，在各种场合被问及问题时，进行言语上的闪烁其词和鳗鱼般的诡辩。

［第二主张 ☛ ］ （因害怕执取、贪欲、嗔恚而迴避判断）

63. “Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ?

另有第二种主张，那些可敬的沙门、婆罗门，依据什么、缘于什么，作为鳗滑论者，在各种场合被问及问题时，进行言语上的闪烁其词和鳗鱼般的诡辩呢？

Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ‘idaṃ kusalan’ti yathābhūtaṃ nappajānāti, ‘idaṃ akusalan’ti yathābhūtaṃ nappajānāti.

诸比丘，于此，有某位沙门或婆罗门，不如实了知‘这是善’，不如实了知‘这是不善’，

Tassa evaṃ hoti –

他这样想：

‘ahaṃ kho “idaṃ kusalan”ti yathābhūtaṃ nappajānāmi, “idaṃ akusalan”ti yathābhūtaṃ nappajānāmi.

‘我确实不如实了知“这是善”，不如实了知“这是不善”。

Ahañce kho pana “idaṃ kusalan”ti yathābhūtaṃ appajānanto, “idaṃ akusalan”ti yathābhūtaṃ appajānanto,

如果我，在不如实了知“这是善”、不如实了知“这是不善”的情况下，

“idaṃ kusalan”ti vā byākareyyaṃ, “idaṃ akusalan’ti vā byākareyyaṃ,

却断言“这是善”或“这是不善”，

tattha me assa chando vā rāgo vā doso vā paṭigho vā.

那对我来说可能会生起欲求、或贪染、或嗔恚、或反感。

Yattha [yo (?)] me assa chando vā rāgo vā doso vā paṭigho vā, taṃ mamassa upādānaṃ.

如果我生起欲求、或贪染、或嗔恚、或反感，那对我来说就会是执取。

Yaṃ mamassa upādānaṃ, so mamassa vighāto.

如果有执取，那对我来说就会是困扰。

Yo mamassa vighāto, so mamassa antarāyo’ti.

如果有困扰，那对我来说就会是障碍。’

Iti so upādānabhayā upādānaparijegucchā

就这样，他由于害怕执取、厌恶执取，

nevidaṃ kusalanti byākaroti, na panidaṃ akusalanti byākaroti, tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ –

既不断言“这是善”，也不断言“这是不善”。当在各种场合被问及问题时，他就进行言语上的闪烁其词和鳗鱼般的诡辩：

‘evantipi me no; tathātipi me no; aññathātipi me no; notipi me no; no notipi me no’ti.

‘我不认为是这样，我也不认为是那样，我也不认为是别样，我也不认为不是，我也不认为非不是。’

Idaṃ, bhikkhave, dutiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ.

诸比丘！这是第二个依据，某些沙门、婆罗门依据它、缘于它，作为鳗滑论者，在各种场合被问及问题时，进行言语上的闪烁其词和鳗鱼般的诡辩。

［第三主张 ☛ ］ （因害怕辩论、厌恶诘问而迴避判断）

64. “Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ?

另有第三种主张，那些可敬的沙门、婆罗门，依据什么、缘于什么，作为鳗滑论者，在各种场合被问及问题时，进行言语上的闪烁其词和鳗鱼般的诡辩呢？

Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ‘idaṃ kusalan’ti yathābhūtaṃ nappajānāti, ‘idaṃ akusalan’ti yathābhūtaṃ nappajānāti.

诸比丘，于此，有某位沙门或婆罗门，不如实了知‘这是善’，不如实了知‘这是不善’。

Tassa evaṃ hoti –

他这样想：

‘ahaṃ kho “idaṃ kusalan”ti yathābhūtaṃ nappajānāmi, “idaṃ akusalan’ti yathābhūtaṃ nappajānāmi.

‘我确实不如实了知“这是善”，不如实了知“这是不善”。

Ahañce kho pana “idaṃ kusalan”ti yathābhūtaṃ appajānanto “idaṃ akusalan”ti yathābhūtaṃ appajānanto

如果我，在不如实了知“这是善”、不如实了知“这是不善”的情况下，

“idaṃ kusalan”ti vā byākareyyaṃ, “idaṃ akusalan”ti vā byākareyyaṃ.

却断言“这是善”或“这是不善”，

Santi hi kho samaṇabrāhmaṇā paṇḍitā nipuṇā kataparappavādā vālavedhirūpā,

那么，就有那些博学的、聪明的、善于辩论的、如射手般能言善辩的沙门、婆罗门，

te bhindantā [vobhindantā (sī. pī.)] maññe caranti paññāgatena diṭṭhigatāni,

他们可能会用智慧到处行走，以破除各种见解，

te maṃ tattha samanuyuñjeyyuṃ samanugāheyyuṃ samanubhāseyyuṃ.

他们可能会对我反复诘问、追根究底、进行驳斥。

Ye maṃ tattha samanuyuñjeyyuṃ samanugāheyyuṃ samanubhāseyyuṃ, tesāhaṃ na sampāyeyyaṃ.

如果他们对我反复诘问、追根究底、进行驳斥，而我无法回应他们，

Yesāhaṃ na sampāyeyyaṃ, so mamassa vighāto.

那对我来说就会是困扰。

Yo mamassa vighāto, so mamassa antarāyo’ti.

如果有困扰，那对我来说就会是障碍。’

Iti so anuyogabhayā anuyogaparijegucchā

就这样，他由于害怕诘问、厌恶诘问，

nevidaṃ kusalanti byākaroti, na panidaṃ akusalanti byākaroti, tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ –

既不断言“这是善”，也不断言“这是不善”。当在各种场合被问及问题时，他就进行言语上的闪烁其词和鳗鱼般的诡辩：

‘evantipi me no; tathātipi me no; aññathātipi me no; notipi me no; no notipi me no’ti.

‘我不认为是这样，我也不认为是那样，我也不认为是别样，我也不认为不是，我也不认为非不是。’

Idaṃ, bhikkhave, tatiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ.

诸比丘！这是第三个依据，某些沙门、婆罗门依据它、缘于它，作为鳗滑论者，在各种场合被问及问题时，进行言语上的闪烁其词和鳗鱼般的诡辩。

［第四主张 ☛ ］ （因迟钝愚昧而进行诡辩）

65. “Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ?

另有第四种主张，那些可敬的沙门、婆罗门，依据什么、缘于什么，作为鳗滑论者，在各种场合被问及问题时，进行言语上的闪烁其词和鳗鱼般的诡辩呢？

Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā mando hoti momūho.

诸比丘，于此，有某位沙门或婆罗门是迟钝的、愚昧的。

So mandattā momūhattā tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ –

他因为迟钝愚昧，当在各种场合被问及问题时，就进行言语上的闪烁其词和鳗鱼般的诡辩：

‘atthi paro loko’ti iti ce maṃ pucchasi,

❶ ‘如果你问我：“有来世吗？”

‘atthi paro loko’ti iti ce me assa, ‘atthi paro loko’ti iti te naṃ byākareyyaṃ,

如果我认为“有来世”，我就会回答你“有来世”。

‘evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti.

但我（现在）不认为是这样，我也不认为是那样，我也不认为是别样，我也不认为不是，我也不认为非不是。’

‘Natthi paro loko…pe…

❷ ‘如果你问我：“没有来世吗？”...如果我认为“没有来世”，我就会回答你“没有来世”。但我（现在）不认为是这样，我也不认为是那样，我也不认为是别样，我也不认为不是，我也不认为非不是。’

‘atthi ca natthi ca paro loko…pe…

❸ ‘如果你问我：“来世既存在又不存在吗？”...如果我认为“来世既存在又不存在”，我就会回答你“来世既存在又不存在”。但我（现在）不认为是这样，我也不认为是那样，我也不认为是别样，我也不认为不是，我也不认为非不是。’

‘nevatthi na natthi paro loko…pe…

❹ ‘如果你问我：“来世既非存在也非不存在吗？”...如果我认为“来世既非存在也非不存在”，我就会回答你“来世既非存在也非不存在”。但我（现在）不认为是这样，我也不认为是那样，我也不认为是别样，我也不认为不是，我也不认为非不是。’

‘atthi sattā opapātikā …pe…

❺ ‘如果你问我：“有化生的众生吗？”...如果我认为“有化生的众生”，我就会回答你“有化生的众生”。但我（现在）不认为是这样，我也不认为是那样，我也不认为是别样，我也不认为不是，我也不认为非不是。’

‘natthi sattā opapātikā…pe…

❻ ‘如果你问我：“没有化生的众生吗？”...如果我认为“没有化生的众生”，我就会回答你“没有化生的众生”。但我（现在）不认为是这样，我也不认为是那样，我也不认为是别样，我也不认为不是，我也不认为非不是。’

‘atthi ca natthi ca sattā opapātikā…pe…

❼ ‘如果你问我：“化生的众生既存在又不存在吗？”...如果我认为“化生的众生既存在又不存在”，我就会回答你“化生的众生既存在又不存在”。但我（现在）不认为是这样，我也不认为是那样，我也不认为是别样，我也不认为不是，我也不认为非不是。’

‘nevatthi na natthi sattā opapātikā…pe…

❽ ‘如果你问我：“化生的众生既非存在也非不存在吗？”...如果我认为“化生的众生既非存在也非不存在”，我就会回答你“化生的众生既非存在也非不存在”。但我（现在）不认为是这样，我也不认为是那样，我也不认为是别样，我也不认为不是，我也不认为非不是。’

‘atthi sukatadukkaṭānaṃ [sukaṭadukkaṭānaṃ (sī. syā. kaṃ.)] kammānaṃ phalaṃ vipāko…pe…

❾ ‘如果你问我：“善恶业有果报吗？”...如果我认为“善恶业有果报”，我就会回答你“善恶业有果报”。但我（现在）不认为是这样，我也不认为是那样，我也不认为是别样，我也不认为不是，我也不认为非不是。’

‘natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko…pe…

❿ ‘如果你问我：“善恶业没有果报吗？”...如果我认为“善恶业没有果报”，我就会回答你“善恶业没有果报”。但我（现在）不认为是这样，我也不认为是那样，我也不认为是别样，我也不认为不是，我也不认为非不是。’

‘atthi ca natthi ca sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko…pe…

⓫ ‘如果你问我：“善恶业的果报既存在又不存在吗？”...如果我认为“善恶业的果报既存在又不存在”，我就会回答你“善恶业的果报既存在又不存在”。但我（现在）不认为是这样，我也不认为是那样，我也不认为是别样，我也不认为不是，我也不认为非不是。’

‘nevatthi na natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko…pe…

⓬ ‘如果你问我：“善恶业的果报既非存在也非不存在吗？”...如果我认为“善恶业的果报既非存在也非不存在”，我就会回答你“善恶业的果报既非存在也非不存在”。但我（现在）不认为是这样，我也不认为是那样，我也不认为是别样，我也不认为不是，我也不认为非不是。’

‘hoti tathāgato paraṃ maraṇā…pe…

⓭ ‘如果你问我：“如来死后存在吗？”...如果我认为“如来死后存在”，我就会回答你“如来死后存在”。但我（现在）不认为是这样，我也不认为是那样，我也不认为是别样，我也不认为不是，我也不认为非不是。’

‘na hoti tathāgato paraṃ maraṇā…pe…

⓮ ‘如果你问我：“如来死后不存在吗？”...如果我认为“如来死后不存在”，我就会回答你“如来死后不存在”。但我（现在）不认为是这样，我也不认为是那样，我也不认为是别样，我也不认为不是，我也不认为非不是。’

‘hoti ca na ca hoti [na hoti ca (sī. ka.)] tathāgato paraṃ maraṇā…pe…

⓯ ‘如果你问我：“如来死后既存在又不存在吗？”...如果我认为“如来死后既存在又不存在”，我就会回答你“如来死后既存在又不存在”。但我（现在）不认为是这样，我也不认为是那样，我也不认为是别样，我也不认为不是，我也不认为非不是。’

‘neva hoti na na hoti tathāgato paraṃ maraṇāti iti ce maṃ pucchasi,

⓰ ‘如果你问我：“如来死后既非存在也非不存在吗？”

‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti iti ce me assa, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti iti te naṃ byākareyyaṃ,

如果我认为“如来死后既非存在也非不存在”，我就会回答你“如来死后既非存在也非不存在”。

‘evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti.

但我（现在）不认为是这样，我也不认为是那样，我也不认为是别样，我也不认为不是，我也不认为非不是。’

Idaṃ, bhikkhave, catutthaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ.

诸比丘！这是第四个依据，某些沙门、婆罗门依据它、缘于它，作为鳗滑论者，在各种场合被问及问题时，进行言语上的闪烁其词和鳗鱼般的诡辩。

66. “Imehi kho te, bhikkhave, samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi.

诸比丘！那些沙门、婆罗门，就是依据这四种情况，作为鳗滑论者，在各种场合被问及问题时，进行言语上的闪烁其词和鳗鱼般的诡辩。

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā amarāvikkhepikā

诸比丘！凡是作为鳗滑论者，

tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ,

在各种场合被问及问题时，进行言语上的闪烁其词和鳗鱼般的诡辩的沙门、婆罗门，

sabbe te imeheva catūhi vatthūhi,

他们全都是依据这四种情况，

etesaṃ vā aññatarena,

或其中之一；

natthi ito bahiddhā…pe…

除此之外，再没有其他依据了。

诸比丘！如来了知：‘这些见解的立足点，如此执持、如此固守，将导致如此的归宿、如此的来世。’

如来了知此，并且了知比此更超胜的。

他了知这个，但不执着；由于不执着，他自身证得了寂灭。

诸比丘！如来如实了知感受的生起、灭去、滋味、过患及出离后，因无执取而解脱。

诸比丘！这些法是甚深的、难见的、难理解的、寂静的、绝妙的、超越逻辑推论的、微妙的、唯智者能体验的。

如来凭自己的超凡智慧亲证了这些法，并加以开示。

yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.

人们正是通过这些法，才能如实地、正确地称赞如来。”

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Adhiccasamuppannavādo

第五节 无因生起论（偶然论、自然生）

67. “Santi, bhikkhave, eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti dvīhi vatthūhi.

“诸比丘！有某些沙门、婆罗门是无因生起论者，他们依据两种情况，宣称自我和世界是无因生起的。

Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti dvīhi vatthūhi?

那些可敬的沙门、婆罗门，依据什么、缘于什么，作为无因生起论者，依据哪两种情况，宣称自我和世界是无因生起的呢？

［第一主张 ☛ ］ （从无想有情天死后转生者）

68. “Santi, bhikkhave, asaññasattā nāma devā.

诸比丘！有名为无想有情天的天神。

Saññuppādā ca pana te devā tamhā kāyā cavanti.

当那些天神生起‘想’时，他们便从那个天界死去。

Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati, yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati.

诸比丘！确实存在这样的情况：某个有情从那个天界死后，来到这个世界。

Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati.

来到这个世界后，他离家出家。

Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati,

离家出家后，通过热忱、努力、勤奋、不放逸、正忆念，达到如此的心定状态，

yathāsamāhite citte saññuppādaṃ anussarati,

当心达到如此的定境时，他回忆起（先前）‘想’的生起，

tato paraṃ nānussarati.

但无法回忆起此之前的事情。

So evamāha –

他这样说道：

‘adhiccasamuppanno attā ca loko ca.

‘自我和世界是无因生起的。

Taṃ kissa hetu?

这是什么原因呢？

Ahañhi pubbe nāhosiṃ, somhi etarahi ahutvā santatāya pariṇato’ti.

因为我以前并不存在；我从不存在转变成了现在的存在状态。’

Idaṃ, bhikkhave, paṭhamaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti.

诸比丘！这是第一个依据，某些沙门、婆罗门依据它、缘于它，作为无因生起论者，宣称自我和世界是无因生起的。

［第二主张 ☛ ］ （逻辑家、思辨家）

69. “Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti?

另有第二种主张，那些可敬的沙门、婆罗门，依据什么、缘于什么，作为无因生起论者，宣称自我和世界是无因生起的呢？

Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṃsī.

诸比丘，于此，有某位沙门或婆罗门是逻辑家、思辨家。

So takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ evamāha –

他基于自己的推理、思辨和个人领悟，这样说道：

‘adhiccasamuppanno attā ca loko cā’ti.

‘自我和世界是无因生起的。’

Idaṃ, bhikkhave, dutiyaṃ ṭhānaṃ, yaṃ āgamma yaṃ ārabbha eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti.

诸比丘！这是第二个依据，某些沙门、婆罗门依据它、缘于它，作为无因生起论者，宣称自我和世界是无因生起的。

70. “Imehi kho te, bhikkhave, samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti dvīhi vatthūhi.

诸比丘！那些沙门、婆罗门，就是依据这两种情况，作为无因生起论者，宣称自我和世界是无因生起的。

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti,

诸比丘！凡是作为无因生起论者而宣称自我和世界是无因生起的沙门、婆罗门，

sabbe te imeheva dvīhi vatthūhi,

他们全都是依据这两种情况，

etesaṃ vā aññatarena,

或其中之一；

natthi ito bahiddhā…pe…

除此之外，再没有其他依据了。

诸比丘！如来了知：‘这些见解的立足点，如此执持、如此固守，将导致如此的归宿、如此的来世。’

如来了知此，并且了知比此更超胜的。

他了知这个，但不执着；由于不执着，他自身证得了寂灭。

诸比丘！如来如实了知感受的生起、灭去、滋味、过患及出离后，因无执取而解脱。

诸比丘！这些法是甚深的、难见的、难理解的、寂静的、绝妙的、超越逻辑推论的、微妙的、唯智者能体验的。

如来凭自己的超凡智慧亲证了这些法，并加以开示。

yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.

人们正是通过这些法，才能如实地、正确地称赞如来。

71. “Imehi kho te, bhikkhave, samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi.

诸比丘！那些沙门、婆罗门，就是作为前际论者、执着前际之见者，依据这十八种情况，针对过去，宣说各种各样的主张。

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pubbantakappikā pubbantānudiṭṭhino pubbantamārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva aṭṭhārasahi vatthūhi, etesaṃ vā aññatarena, natthi ito bahiddhā.

诸比丘！凡是作为前际论者、执着前际之见者，针对过去，宣说各种各样的主张的沙门、婆罗门，他们全都是依据这十八种情况，或其中之一；除此之外，再没有其他依据了。

72. “Tayidaṃ, bhikkhave, tathāgato pajānāti – ‘ime diṭṭhiṭṭhānā evaṃgahitā evaṃparāmaṭṭhā evaṃgatikā bhavanti evaṃabhisamparāyā’ti.

诸比丘！如来了知：‘这些见解的立足点，如此执持、如此固守，将导致如此的归宿、如此的来世。’

Tañca tathāgato pajānāti, tato ca uttaritaraṃ pajānāti,

如来了知此，并且了知比此更超胜的。

tañca pajānanaṃ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā.

他了知这个，但不执着；由于不执着，他自身证得了寂灭。

Vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto, bhikkhave, tathāgato.

诸比丘！如来如实了知感受的生起、灭去、滋味、过患及出离后，因无执取而解脱。

73. “Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā,

诸比丘！这些法是甚深的、难见的、难理解的、寂静的、绝妙的、超越逻辑推论的、微妙的、唯智者能体验的。

ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti,

如来凭自己的超凡智慧亲证了这些法，并加以开示。

yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.

人们正是通过这些法，才能如实地、正确地称赞如来。”

Dutiyabhāṇavāro.

第二诵品[终]

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［第三诵品 ➲］

Aparantakappikā

第三章 后际论者（关于未来的观点）

74. “Santi, bhikkhave, eke samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino, aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya [catucattālīsāya (syā. kaṃ.)] vatthūhi.

“诸比丘！有某些沙门、婆罗门是后际论者、执着后际之见者，他们依据四十四种情况，针对未来，宣说各种各样的主张。

Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi?

那些可敬的沙门、婆罗门，依据什么、缘于什么，作为后际论者、执着后际之见者，依据哪四十四种情况，针对未来，宣说各种各样的主张呢？

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Saññīvādo

第一节 有想论者（十六种主张）

75. “Santi, bhikkhave, eke samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti soḷasahi vatthūhi.

诸比丘！有某些沙门、婆罗门是死后有想论者，他们依据十六种情况，宣称自我死后是有想的。

Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti soḷasahi vatthūhi?

那些可敬的沙门、婆罗门，依据什么、缘于什么，作为死后有想论者，依据哪十六种情况，宣称自我死后是有想的呢？

76. “‘Rūpī attā hoti arogo paraṃ maraṇā saññī’ti naṃ paññapenti.

[一] 他们宣称：‘自我死后是健康的、有色（物质形态）的、有想（意识）的。’

‘Arūpī attā hoti arogo paraṃ maraṇā saññī’ti naṃ paññapenti.

[二] 他们宣称：‘自我死后是健康的、无色（非物质形态）的、有想的。’

‘Rūpī ca arūpī ca attā hoti…pe…

[三] 他们宣称：‘自我死后是健康的、既有色又无色的、有想的。’...

nevarūpī nārūpī attā hoti…

[四] 他们宣称：‘自我死后是健康的、既非有色也非无色的、有想的。’...

antavā attā hoti…

[五] 他们宣称：‘自我死后是健康的、有边际的、有想的。’...

anantavā attā hoti…

[六] 他们宣称：‘自我死后是健康的、无边际的、有想的。’...

antavā ca anantavā ca attā hoti…

[七] 他们宣称：‘自我死后是健康的、既有边际又无边际的、有想的。’...

nevantavā nānantavā attā hoti…

[八] 他们宣称：‘自我死后是健康的、既非有边际也非无边际的、有想的。’...

ekattasaññī attā hoti…

[九] 他们宣称：‘自我死后是健康的、具有单一想的、有想的。’...

nānattasaññī attā hoti…

[十] 他们宣称：‘自我死后是健康的、具有多种想的、有想的。’...

parittasaññī attā hoti…

[十一] 他们宣称：‘自我死后是健康的、具有有限想的、有想的。’...

appamāṇasaññī attā hoti…

[十二] 他们宣称：‘自我死后是健康的、具有无量想的、有想的。’...

ekantasukhī attā hoti…

[十三] 他们宣称：‘自我死后是健康的、完全是乐的、有想的。’...

ekantadukkhī attā hoti.

[十四] 他们宣称：‘自我死后是健康的、完全是苦的、有想的。’

Sukhadukkhī attā hoti.

[十五] 他们宣称：‘自我死后是健康的、既苦又乐的、有想的。’

Adukkhamasukhī attā hoti arogo paraṃ maraṇā saññī’ti naṃ paññapenti.

[十六] 他们宣称：‘自我死后是健康的、不苦不乐的、有想的。’

77. “Imehi kho te, bhikkhave, samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti soḷasahi vatthūhi.

诸比丘！那些沙门、婆罗门，就是依据这十六种情况，作为死后有想论者，宣称自我死后是有想的。

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti,

诸比丘！凡是作为死后有想论者而宣称自我死后是有想的沙门、婆罗门，

sabbe te imeheva soḷasahi vatthūhi,

他们全都是依据这十六种情况，

etesaṃ vā aññatarena,

或其中之一；

natthi ito bahiddhā…pe…

除此之外，再没有其他依据了。

诸比丘！如来了知：‘这些见解的立足点，如此执持、如此固守，将导致如此的归宿、如此的来世。’

如来了知此，并且了知比此更超胜的。

他了知这个，但不执着；由于不执着，他自身证得了寂灭。

诸比丘！如来如实了知感受的生起、灭去、滋味、过患及出离后，因无执取而解脱。

诸比丘！这些法是甚深的、难见的、难理解的、寂静的、绝妙的、超越逻辑推论的、微妙的、唯智者能体验的。

如来凭自己的超凡智慧亲证了这些法，并加以开示。

yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.

人们正是通过这些法，才能如实地、正确地称赞如来。”

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Asaññīvādo

第二节 无想论者（八种主张）

78. “Santi, bhikkhave, eke samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi.

“诸比丘！有某些沙门、婆罗门是死后无想论者，他们依据八种情况，宣称自我死后是无想的。

Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā asaññīvādā uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi?

那些可敬的沙门、婆罗门，依据什么、缘于什么，作为死后无想论者，依据哪八种情况，宣称自我死后是无想的呢？

79. “‘Rūpī attā hoti arogo paraṃ maraṇā asaññī’ti naṃ paññapenti.

[一] 他们宣称：‘自我死后是健康的、有色（物质形态）的、无想（意识）的。’

‘Arūpī attā hoti arogo paraṃ maraṇā asaññī’ti naṃ paññapenti.

[二] 他们宣称：‘自我死后是健康的、无色（非物质形态）的、无想的。’

‘Rūpī ca arūpī ca attā hoti…pe…

[三] 他们宣称：‘自我死后是健康的、既有色又无色的、无想的。’...

nevarūpī nārūpī attā hoti…

[四] 他们宣称：‘自我死后是健康的、既非有色也非无色的、无想的。’...

antavā attā hoti…

[五] 他们宣称：‘自我死后是健康的、有边际的、无想的。’...

anantavā attā hoti…

[六] 他们宣称：‘自我死后是健康的、无边际的、无想的。’...

antavā ca anantavā ca attā hoti…

[七] 他们宣称：‘自我死后是健康的、既有边际又无边际的、无想的。’...

nevantavā nānantavā attā hoti arogo paraṃ maraṇā asaññī’ti naṃ paññapenti.

[八] 他们宣称：‘自我死后是健康的、既非有边际也非无边际的、无想的。’

80. “Imehi kho te, bhikkhave, samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi.

诸比丘！那些沙门、婆罗门，就是依据这八种情况，作为死后无想论者，宣称自我死后是无想的。

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā uddhamāghātanikā asaññīvādā uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti,

诸比丘！凡是作为死后无想论者而宣称自我死后是无想的沙门、婆罗门，

sabbe te imeheva aṭṭhahi vatthūhi,

他们全都是依据这八种情况，

etesaṃ vā aññatarena,

或其中之一；

natthi ito bahiddhā…pe…

除此之外，再没有其他依据了。

诸比丘！如来了知：‘这些见解的立足点，如此执持、如此固守，将导致如此的归宿、如此的来世。’

如来了知此，并且了知比此更超胜的。

他了知这个，但不执着；由于不执着，他自身证得了寂灭。

诸比丘！如来如实了知感受的生起、灭去、滋味、过患及出离后，因无执取而解脱。

诸比丘！这些法是甚深的、难见的、难理解的、寂静的、绝妙的、超越逻辑推论的、微妙的、唯智者能体验的。

如来凭自己的超凡智慧亲证了这些法，并加以开示。

yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.

人们正是通过这些法，才能如实地、正确地称赞如来。”

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Nevasaññīnāsaññīvādo

第三节 非有想非无想论者（八种主张）

81. “Santi, bhikkhave, eke samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā, uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi.

“诸比丘！有某些沙门、婆罗门是死后非有想非无想论者，他们依据八种情况，宣称自我死后是非有想非无想的。

Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi?

那些可敬的沙门、婆罗门，依据什么、缘于什么，作为死后非有想非无想论者，依据哪八种情况，宣称自我死后是非有想非无想的呢？

82. “‘Rūpī attā hoti arogo paraṃ maraṇā nevasaññīnāsaññī’ti naṃ paññapenti

[一] 他们宣称：‘自我死后是健康的、有色（物质形态）的、非有想非无想的。’

‘arūpī attā hoti…pe…

[二] 他们宣称：‘自我死后是健康的、无色（非物质形态）的、非有想非无想的。’...

rūpī ca arūpī ca attā hoti…

[三] 他们宣称：‘自我死后是健康的、既有色又无色的、非有想非无想的。’...

nevarūpī nārūpī attā hoti…

[四] 他们宣称：‘自我死后是健康的、既非有色也非无色的、非有想非无想的。’...

antavā attā hoti…

[五] 他们宣称：‘自我死后是健康的、有边际的、非有想非无想的。’...

anantavā attā hoti…

[六] 他们宣称：‘自我死后是健康的、无边际的、非有想非无想的。’...

antavā ca anantavā ca attā hoti…

[七] 他们宣称：‘自我死后是健康的、既有边际又无边际的、非有想非无想的。’...

nevantavā nānantavā attā hoti arogo paraṃ maraṇā nevasaññīnāsaññī’ti naṃ paññapenti.

[八] 他们宣称：‘自我死后是健康的、既非有边际也非无边际的、非有想非无想的。’

83. “Imehi kho te, bhikkhave, samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi.

诸比丘！那些沙门、婆罗门，就是依据这八种情况，作为死后非有想非无想论者，宣称自我死后是非有想非无想的。

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti,

诸比丘！凡是作为死后非有想非无想论者而宣称自我死后是非有想非无想的沙门、婆罗门，

sabbe te imeheva aṭṭhahi vatthūhi…pe…

他们全都是依据这八种情况，或其中之一；除此之外，再没有其他依据了。...

诸比丘！如来了知：‘这些见解的立足点，如此执持、如此固守，将导致如此的归宿、如此的来世。’

如来了知此，并且了知比此更超胜的。

他了知这个，但不执着；由于不执着，他自身证得了寂灭。

诸比丘！如来如实了知感受的生起、灭去、滋味、过患及出离后，因无执取而解脱。

诸比丘！这些法是甚深的、难见的、难理解的、寂静的、绝妙的、超越逻辑推论的、微妙的、唯智者能体验的。

如来凭自己的超凡智慧亲证了这些法，并加以开示。

yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.

人们正是通过这些法，才能如实地、正确地称赞如来。”

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Ucchedavādo

第四节 断灭论者（七种主张）

84. “Santi, bhikkhave, eke samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti sattahi vatthūhi.

“诸比丘！有某些沙门、婆罗门是断灭论者，他们依据七种情况，宣称现有众生的断灭、消失、不存在。

Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti sattahi vatthūhi?

那些可敬的沙门、婆罗门，依据什么、缘于什么，作为断灭论者，依据哪七种情况，宣称现有众生的断灭、消失、不存在呢？

［第一主张 ☛ ］ （由四大构成、父母所生的色身）

85. “Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā evaṃvādī hoti evaṃdiṭṭhi [evaṃdiṭṭhī (ka. pī.)] –

诸比丘！于此，有某位沙门或婆罗门这样说、这样认为：

‘yato kho, bho, ayaṃ attā rūpī cātumahābhūtiko mātāpettikasambhavo

‘尊者！这个自我，是有色的，由四大元素构成，由父母所生，

kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī’ti.

随着身体的分解而断灭、消失，死后便不再存在。尊者！这样，这个自我就被完全断灭了。’

Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti.

就这样，某些人宣称现有众生的断灭、消失、不存在。

［第二主张 ☛ ］ （欲界天神，有色身，食段食）

86. “Tamañño evamāha –

对此，另一人这样说：

‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi,

‘尊者！你所说的那个自我，确实是存在的，

neso natthīti vadāmi;

我并不是说它不存在。

no ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti.

但是，尊者！这个自我并不是那样就被完全断灭了。

Atthi kho, bho, añño attā dibbo rūpī kāmāvacaro kabaḷīkārāhārabhakkho.

尊者！还有另一个自我，是天界的、有色的、属于欲界的、以段食为食的。

Taṃ tvaṃ na jānāsi na passasi. Tamahaṃ jānāmi passāmi.

你不知道它，你看不到它。我知道它，我看到它。

So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī’ti.

尊者！那个（更高的）自我，当其（天界）身体分解时，也会断灭、消失，死后不再存在。尊者！这样，这个自我就被完全断灭了。’

Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti.

就这样，某些人宣称现有众生的断灭、消失、不存在。

［第三主张 ☛ ］ （色界天神，意生身）

87. “Tamañño evamāha –

对此，另一人这样说：

‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi,

‘尊者！你所说的那个自我，确实是存在的，

neso natthīti vadāmi;

我并不是说它不存在。

no ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti.

但是，尊者！这个自我并不是那样就被完全断灭了。

Atthi kho, bho, añño attā dibbo rūpī manomayo sabbaṅgapaccaṅgī ahīnindriyo.

尊者！还有另一个自我，是天界的、有色的、意生（mind-made）的，具有所有的大小肢体，诸根完备。

Taṃ tvaṃ na jānāsi na passasi. Tamahaṃ jānāmi passāmi.

你不知道它，你看不到它。我知道它，我看到它。

So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī’ti.

尊者！那个自我，当其身体分解时，也会断灭、消失，死后不再存在。尊者！这样，这个自我就被完全断灭了。’

Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti.

就这样，某些人宣称现有众生的断灭、消失、不存在。

［第四主张 ☛ ］ （空无边处天）

88. “Tamañño evamāha –

对此，另一人这样说：

‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi,

‘尊者！你所说的那个自我，确实是存在的，

neso natthīti vadāmi;

我并不是说它不存在。

no ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti.

但是，尊者！这个自我并不是那样就被完全断灭了。

Atthi kho, bho, añño attā sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā “ananto ākāso”ti ākāsānañcāyatanūpago.

尊者！还有另一个自我，完全超越了各种色想，灭除了各种有对想，不作意各种差别想，证入了‘空无边’的空无边处。

Taṃ tvaṃ na jānāsi na passasi. Tamahaṃ jānāmi passāmi.

你不知道它，你看不到它。我知道它，我看到它。

So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī’ti.

尊者！那个自我，当其（生命）终结时，也会断灭、消失，死后不再存在。尊者！这样，这个自我就被完全断灭了。’

Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti.

就这样，某些人宣称现有众生的断灭、消失、不存在。

［第五主张 ☛ ］ （识无边处天）

89. “Tamañño evamāha –

对此，另一人这样说：

‘atthi kho, bho, eso attā yaṃ tvaṃ vadesi,

‘尊者！你所说的那个自我，确实是存在的，

neso natthīti vadāmi;

我并不是说它不存在。

no ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti.

但是，尊者！这个自我并不是那样就被完全断灭了。

Atthi kho, bho, añño attā sabbaso ākāsānañcāyatanaṃ samatikkamma “anantaṃ viññāṇan”ti viññāṇañcāyatanūpago.

尊者！还有另一个自我，完全超越了空无边处，证入了‘识无边’的识无边处。

Taṃ tvaṃ na jānāsi na passasi. Tamahaṃ jānāmi passāmi.

你不知道它，你看不到它。我知道它，我看到它。

So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī’ti.

尊者！那个自我，当其（生命）终结时，也会断灭、消失，死后不再存在。尊者！这样，这个自我就被完全断灭了。’

Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti.

就这样，某些人宣称现有众生的断灭、消失、不存在。

［第六主张 ☛ ］ （无所有处天）

90. “Tamañño evamāha –

对此，另一人这样说：

‘atthi kho, bho, so attā, yaṃ tvaṃ vadesi,

‘尊者！你所说的那个自我，确实是存在的，

neso natthīti vadāmi;

我并不是说它不存在。

no ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti.

但是，尊者！这个自我并不是那样就被完全断灭了。

Atthi kho, bho, añño attā sabbaso viññāṇañcāyatanaṃ samatikkamma “natthi kiñcī”ti ākiñcaññāyatanūpago.

尊者！还有另一个自我，完全超越了识无边处，证入了‘无所有’的无所有处。

Taṃ tvaṃ na jānāsi na passasi. Tamahaṃ jānāmi passāmi.

你不知道它，你看不到它。我知道它，我看到它。

So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī”ti.

尊者！那个自我，当其（生命）终结时，也会断灭、消失，死后不再存在。尊者！这样，这个自我就被完全断灭了。’

Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti.

就这样，某些人宣称现有众生的断灭、消失、不存在。

［第七主张 ☛ ］ （非想非非想处天）

91. ‘Tamañño evamāha –

对此，另一人这样说：

“atthi kho, bho, eso attā, yaṃ tvaṃ vadesi,

‘尊者！你所说的那个自我，确实是存在的，

neso natthīti vadāmi;

我并不是说它不存在。

no ca kho, bho, ayaṃ attā ettāvatā sammā samucchinno hoti.

但是，尊者！这个自我并不是那样就被完全断灭了。

Atthi kho, bho, añño attā sabbaso ākiñcaññāyatanaṃ samatikkamma “santametaṃ paṇītametan”ti nevasaññānāsaññāyatanūpago.

尊者！还有另一个自我，完全超越了无所有处，证入了‘此是寂静，此是殊妙’的非想非非想处。

Taṃ tvaṃ na jānāsi na passasi. Tamahaṃ jānāmi passāmi.

你不知道它，你看不到它。我知道它，我看到它。

So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā, ettāvatā kho, bho, ayaṃ attā sammā samucchinno hotī’ti.

尊者！那个自我，当其（生命）终结时，也会断灭、消失，死后不再存在。尊者！这样，这个自我就被完全断灭了。’

Ittheke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti.

就这样，某些人宣称现有众生的断灭、消失、不存在。

92. “Imehi kho te, bhikkhave, samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti sattahi vatthūhi.

诸比丘！那些沙门、婆罗门，就是依据这七种情况，作为断灭论者，宣称现有众生的断灭、消失、不存在。

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti,

诸比丘！凡是作为断灭论者而宣称现有众生的断灭、消失、不存在的沙门、婆罗门，

sabbe te imeheva sattahi vatthūhi…pe…

他们全都是依据这七种情况，或其中之一；除此之外，再没有其他依据了。...

诸比丘！如来了知：‘这些见解的立足点，如此执持、如此固守，将导致如此的归宿、如此的来世。’

如来了知此，并且了知比此更超胜的。

他了知这个，但不执着；由于不执着，他自身证得了寂灭。

诸比丘！如来如实了知感受的生起、灭去、滋味、过患及出离后，因无执取而解脱。

诸比丘！这些法是甚深的、难见的、难理解的、寂静的、绝妙的、超越逻辑推论的、微妙的、唯智者能体验的。

如来凭自己的超凡智慧亲证了这些法，并加以开示。

yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.

人们正是通过这些法，才能如实地、正确地称赞如来。”

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Diṭṭhadhammanibbānavādo

第五节 现法涅槃论者（五种主张）

93. “Santi, bhikkhave, eke samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti pañcahi vatthūhi.

“诸比丘！有某些沙门、婆罗门是现法涅槃论者，他们依据五种情况，宣称现有众生证得最高的现法（当下可见的）涅槃。

Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti pañcahi vatthūhi?

那些可敬的沙门、婆罗门，依据什么、缘于什么，作为现法涅槃论者，依据哪五种情况，宣称现有众生证得最高的现法涅槃呢？

［第一主张 ☛ ］ （以五种欲乐的满足为涅槃）

94. “Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā evaṃvādī hoti evaṃdiṭṭhi –

诸比丘！于此，有某位沙门或婆罗门这样说、这样认为：

“yato kho, bho, ayaṃ attā pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī’ti.

‘尊者！当这个自我受用、具足、沉浸于五种感官欲乐时，尊者！这个自我就达到了最高的现法涅槃。’

Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti.

就这样，某些人宣称现有众生证得最高的现法涅槃。

［第二主张 ☛ ］ （以初禅为涅槃）

95. “Tamañño evamāha –

对此，另一人这样说：

‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi,

‘尊者！你所说的那个自我，确实是存在的，

neso natthīti vadāmi;

我并不是说它不存在。

no ca kho, bho, ayaṃ attā ettāvatā paramadiṭṭhadhammanibbānaṃ patto hoti.

但是，尊者！这个自我并非那样就达到了最高的现法涅槃。

Taṃ kissa hetu?

这是什么原因呢？

Kāmā hi, bho, aniccā dukkhā vipariṇāmadhammā, tesaṃ vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.

尊者！因为感官欲乐是无常的、苦的、变易坏灭的；由于它们的变易和变化，会生起愁、悲、苦、忧、恼。

Yato kho, bho, ayaṃ attā vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati,

尊者！当这个自我远离了诸欲，远离了诸不善法，进入并安住于有寻、有伺、由远离而生的喜与乐的初禅时，

ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī’ti.

尊者！这样，这个自我就达到了最高的现法涅槃。’

Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti.

就这样，某些人宣称现有众生证得最高的现法涅槃。

［第三主张 ☛ ］ （以二禅为涅槃）

96. “Tamañño evamāha –

对此，另一人这样说：

‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi,

‘尊者！你所说的那个自我，确实是存在的，

neso natthīti vadāmi;

我并不是说它不存在。

no ca kho, bho, ayaṃ attā ettāvatā paramadiṭṭhadhammanibbānaṃ patto hoti.

但是，尊者！这个自我并非那样就达到了最高的现法涅槃。

Taṃ kissa hetu?

这是什么原因呢？

Yadeva tattha vitakkitaṃ vicāritaṃ, etenetaṃ oḷārikaṃ akkhāyati.

因为其中仍有寻和伺，所以它被认为是粗劣的。

Yato kho, bho, ayaṃ attā vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati,

尊者！当这个自我平息了寻和伺，获得内在的宁静与心一境性，进入并安住于无寻、无伺、由定而生的喜与乐的第二禅时，

ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī’ti.

尊者！这样，这个自我就达到了最高的现法涅槃。’

Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti.

就这样，某些人宣称现有众生证得最高的现法涅槃。

［第四主张 ☛ ］ （以三禅为涅槃）

97. “Tamañño evamāha –

对此，另一人这样说：

‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi,

‘尊者！你所说的那个自我，确实是存在的，

neso natthīti vadāmi;

我并不是说它不存在。

no ca kho, bho, ayaṃ attā ettāvatā paramadiṭṭhadhammanibbānaṃ patto hoti.

但是，尊者！这个自我并非那样就达到了最高的现法涅槃。

Taṃ kissa hetu?

这是什么原因呢？

Yadeva tattha pītigataṃ cetaso uppilāvitattaṃ, etenetaṃ oḷārikaṃ akkhāyati.

因为其中仍有喜所带来的心的雀跃，所以它被认为是粗劣的。

Yato kho, bho, ayaṃ attā pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti “upekkhako satimā sukhavihārī”ti, tatiyaṃ jhānaṃ upasampajja viharati,

尊者！当这个自我离喜而安住于舍，具念、正知，以身感受乐，进入并安住于圣者们所宣说的‘舍、念、乐住’的第三禅时，

ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī’ti.

尊者！这样，这个自我就达到了最高的现法涅槃。’

Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti.

就这样，某些人宣称现有众生证得最高的现法涅槃。

［第五主张 ☛ ］ （以四禅为涅槃）

98. “Tamañño evamāha –

对此，另一人这样说：

‘atthi kho, bho, eso attā, yaṃ tvaṃ vadesi,

‘尊者！你所说的那个自我，确实是存在的，

neso natthīti vadāmi;

我并不是说它不存在。

no ca kho, bho, ayaṃ attā ettāvatā paramadiṭṭhadhammanibbānaṃ patto hoti.

但是，尊者！这个自我并非那样就达到了最高的现法涅槃。

Taṃ kissa hetu?

这是什么原因呢？

Yadeva tattha sukhamiti cetaso ābhogo, etenetaṃ oḷārikaṃ akkhāyati.

因为其中仍有对乐的心的关注，所以它被认为是粗劣的。

Yato kho, bho, ayaṃ attā sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati,

尊者！当这个自我舍断了乐，舍断了苦，并且先前（身心）的喜与忧也已熄灭，进入并安住于不苦不乐、由舍而念清净的第四禅时，

ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī’ti.

尊者！这样，这个自我就达到了最高的现法涅槃。’

Ittheke sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti.

就这样，某些人宣称现有众生证得最高的现法涅槃。

99. “Imehi kho te, bhikkhave, samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti pañcahi vatthūhi.

诸比丘！那些沙门、婆罗门，就是依据这五种情况，作为现法涅槃论者，宣称现有众生证得最高的现法涅槃。

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti,

诸比丘！凡是作为现法涅槃论者而宣称现有众生证得最高的现法涅槃的沙门、婆罗门，

sabbe te imeheva pañcahi vatthūhi…pe…

他们全都是依据这五种情况，或其中之一；除此之外，再没有其他依据了。...

诸比丘！如来了知：‘这些见解的立足点，如此执持、如此固守，将导致如此的归宿、如此的来世。’

如来了知此，并且了知比此更超胜的。

他了知这个，但不执着；由于不执着，他自身证得了寂灭。

诸比丘！如来如实了知感受的生起、灭去、滋味、过患及出离后，因无执取而解脱。

诸比丘！这些法是甚深的、难见的、难理解的、寂静的、绝妙的、超越逻辑推论的、微妙的、唯智者能体验的。

如来凭自己的超凡智慧亲证了这些法，并加以开示。

yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.

人们正是通过这些法，才能如实地、正确地称赞如来。

100. “Imehi kho te, bhikkhave, samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi.

诸比丘！那些沙门、婆罗门，就是作为后际论者、执着后际之见者，依据这四十四种情况，针对未来，宣说各种各样的主张。

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti,

诸比丘！凡是作为后际论者、执着后际之见者，针对未来，宣说各种各样的主张的沙门、婆罗门，

sabbe te imeheva catucattārīsāya vatthūhi…pe…

他们全都是依据这四十四种情况，或其中之一；除此之外，再没有其他依据了。...

诸比丘！如来了知：‘这些见解的立足点，如此执持、如此固守，将导致如此的归宿、如此的来世。’

如来了知此，并且了知比此更超胜的。

他了知这个，但不执着；由于不执着，他自身证得了寂灭。

诸比丘！如来如实了知感受的生起、灭去、滋味、过患及出离后，因无执取而解脱。

诸比丘！这些法是甚深的、难见的、难理解的、寂静的、绝妙的、超越逻辑推论的、微妙的、唯智者能体验的。

如来凭自己的超凡智慧亲证了这些法，并加以开示。

yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.

人们正是通过这些法，才能如实地、正确地称赞如来。

101. “Imehi kho te, bhikkhave, samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi.

诸比丘！那些沙门、婆罗门，就是作为前际论者或后际论者，或同时是前际后际论者，执着前际后际之见者，依据这六十二种情况，针对过去和未来，宣说各种各样的主张。

102. “Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pubbantakappikā vā aparantakappikā vā pubbantāparantakappikā vā pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva dvāsaṭṭhiyā vatthūhi, etesaṃ vā aññatarena; natthi ito bahiddhā.

诸比丘！凡是作为前际论者或后际论者，或同时是前际后际论者，执着前际后际之见者，针对过去和未来，宣说各种各样的主张的沙门、婆罗门，他们全都是依据这六十二种情况，或其中之一；除此之外，再没有其他依据了。

103. “Tayidaṃ, bhikkhave, tathāgato pajānāti – ‘ime diṭṭhiṭṭhānā evaṃgahitā evaṃparāmaṭṭhā evaṃgatikā bhavanti evaṃabhisamparāyā’ti.

诸比丘！如来了知：‘这些见解的立足点，如此执持、如此固守，将导致如此的归宿、如此的来世。’

Tañca tathāgato pajānāti, tato ca uttaritaraṃ pajānāti,

如来了知此，并且了知比此更超胜的。

tañca pajānanaṃ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā.

他了知这个，但不执着；由于不执着，他自身证得了寂灭。

Vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto, bhikkhave, tathāgato.

诸比丘！如来如实了知感受的生起、灭去、滋味、过患及出离后，因无执取而解脱。

104. “Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā,

诸比丘！这些法是甚深的、难见的、难理解的、寂静的、绝妙的、超越逻辑推论的、微妙的、唯智者能体验的。

ye tathāgato sayaṃ abhiññā sacchikatvā pavedeti,

如来凭自己的超凡智慧亲证了这些法，并加以开示。

yehi tathāgatassa yathābhuccaṃ vaṇṇaṃ sammā vadamānā vadeyyuṃ.

人们正是通过这些法，才能如实地、正确地称赞如来。”

卍　　　　卍　　　　卍

Paritassitavipphanditavāro

第四章 诸见的动摇挣扎

105. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti catūhi vatthūhi,

“诸比丘！在此，那些依据四种情况宣称自我和世界是永恒的，持常见论的沙门、婆罗门，

tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.

那也只是那些可敬的沙门、婆罗门由于无知无见，被感受所驱使、落入渴爱，而产生的动摇和挣扎而已。

106. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti catūhi vatthūhi,

诸比丘！在此，那些依据四种情况宣称自我和世界一部分永恒、一部分不永恒的，持半常半无常论的沙门、婆罗门，

tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.

那也只是那些可敬的沙门、婆罗门由于无知无见，被感受所驱使、落入渴爱，而产生的动摇和挣扎而已。

107. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti catūhi vatthūhi,

诸比丘！在此，那些依据四种情况宣称世界有边或无边的，持有边无边论的沙门、婆罗门，

tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.

那也只是那些可敬的沙门、婆罗门由于无知无见，被感受所驱使、落入渴爱，而产生的动摇和挣扎而已。

108. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi,

诸比丘！在此，那些依据四种情况，在各种场合被问及问题时，进行言语上的闪烁其词和鳗鱼般诡辩的，持鳗滑论的沙门、婆罗门，

tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.

那也只是那些可敬的沙门、婆罗门由于无知无见，被感受所驱使、落入渴爱，而产生的动摇和挣扎而已。

109. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti dvīhi vatthūhi,

诸比丘！在此，那些依据两种情况宣称自我和世界是无因生起的，持无因生起论的沙门、婆罗门，

tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.

那也只是那些可敬的沙门、婆罗门由于无知无见，被感受所驱使、落入渴爱，而产生的动摇和挣扎而已。

110. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi,

诸比丘！在此，那些依据十八种情况，作为前际论者、执着前际之见者，针对过去宣说各种主张的沙门、婆罗门，

tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.

那也只是那些可敬的沙门、婆罗门由于无知无见，被感受所驱使、落入渴爱，而产生的动摇和挣扎而已。

111. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti soḷasahi vatthūhi,

诸比丘！在此，那些依据十六种情况宣称自我死后是有想的，持死后有想论的沙门、婆罗门，

tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.

那也只是那些可敬的沙门、婆罗门由于无知无见，被感受所驱使、落入渴爱，而产生的动摇和挣扎而已。

112. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi,

诸比丘！在此，那些依据八种情况宣称自我死后是无想的，持死后无想论的沙门、婆罗门，

tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.

那也只是那些可敬的沙门、婆罗门由于无知无见，被感受所驱使、落入渴爱，而产生的动摇和挣扎而已。

113. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi,

诸比丘！在此，那些依据八种情况宣称自我死后是非有想非无想的，持死后非有想非无想论的沙门、婆罗门，

tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.

那也只是那些可敬的沙门、婆罗门由于无知无见，被感受所驱使、落入渴爱，而产生的动摇和挣扎而已。

114. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti sattahi vatthūhi,

诸比丘！在此，那些依据七种情况宣称现有众生断灭、消失、不存在的，持断灭论的沙门、婆罗门，

tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.

那也只是那些可敬的沙门、婆罗门由于无知无见，被感受所驱使、落入渴爱，而产生的动摇和挣扎而已。

115. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti pañcahi vatthūhi,

诸比丘！在此，那些依据五种情况宣称现有众生证得最高现法涅槃的，持现法涅槃论的沙门、婆罗门，

tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.

那也只是那些可敬的沙门、婆罗门由于无知无见，被感受所驱使、落入渴爱，而产生的动摇和挣扎而已。

116. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi,

诸比丘！在此，那些依据四十四种情况，作为后际论者、执着后际之见者，针对未来宣说各种主张的沙门、婆罗门，

tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.

那也只是那些可敬的沙门、婆罗门由于无知无见，被感受所驱使、落入渴爱，而产生的动摇和挣扎而已。

117. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi,

诸比丘！在此，那些依据六十二种情况，作为前际论者或后际论者，或同时是前际后际论者，执着前际后际之见者，针对过去和未来宣说各种主张的沙门、婆罗门，

tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditameva.

那也只是那些可敬的沙门、婆罗门由于无知无见，被感受所驱使、落入渴爱，而产生的动摇和挣扎而已。

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Phassapaccayāvāro

第一节 （集圣谛 ～➢ ）缘触章（由于对外境接触的因缘疏于防范而产生的动机）

［堕一邪见 ➮ ］ （常见外道、四种缘触）

118. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti catūhi vatthūhi, tadapi phassapaccayā.

诸比丘！在此，那些沙门、婆罗门，曾依据四种理由，宣说常见论：‘我和世界是永恒常住的！’这也是缘于触的缘故。

［堕二邪见 ➮ ］ （部分常见、四种缘触）

119. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti catūhi vatthūhi, tadapi phassapaccayā.

诸比丘！在此，那些沙门、婆罗门，曾依据四种理由，宣说部分常见、部分非常见的论说：‘我和世界是一部分常住、一部分非常住的！’这也是缘于触的缘故。

［堕三邪见 ➮ ］ （有边无边见、四种缘触）

120. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti catūhi vatthūhi, tadapi phassapaccayā.

诸比丘！在此，那些沙门、婆罗门，曾依据四种理由，宣说有边、无边的论说：‘世界是有边、无边的！’这也是缘于触的缘故。

［堕四邪见 ➮ ］ （诡辩论者、四种缘触）

121. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi, tadapi phassapaccayā.

诸比丘！在此，那些沙门、婆罗门，是（不死）鳗鱼一般的诡辩论者：当（他们）在这里或那里被提问时，会依据四种理由，陷入言语混乱、（不死）鳗鱼一般的诡辩！这也是缘于触的缘故。

［堕五邪见 ➮ ］ （无因论者、二种缘触）

122. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti dvīhi vatthūhi, tadapi phassapaccayā.

诸比丘！在此，那些沙门、婆罗门，曾依据两种理由，宣说偶然生起论：‘我和世界是偶然生起的！’这也是缘于触的缘故。

123. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi, tadapi phassapaccayā.

诸比丘！在此，那些沙门、婆罗门，是前际论者、执着前际见者，他们依据十八种理由，谈论关于过去（的各种说法），宣称种种（关于“我”与世界的）信解之词！这也是缘于触的缘故。

［堕六邪见 ➮ ］ （死后有想论者、十六种缘触）

124. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti soḷasahi vatthūhi, tadapi phassapaccayā.

诸比丘！在此，那些沙门、婆罗门，是死后有想论者，曾依据十六种理由，宣说死后有想论：‘我’死后是有想的！这也是缘于触的缘故。

［堕七邪见 ➮ ］ （死后无想论者、八种缘触）

125. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi, tadapi phassapaccayā.

诸比丘！在此，那些沙门、婆罗门，是死后无想论者，曾依据八种理由，宣说死后无想论：‘我’死后是无想的！这也是缘于触的缘故。

［堕八邪见 ➮ ］ （死后非想非非想论者、八种缘触）

126. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi, tadapi phassapaccayā.

诸比丘！在此，那些沙门、婆罗门，是死后非有想非无想论者，曾依据八种理由，宣说死后非有想非无想论：‘我’死后是非有想非无想的！这也是缘于触的缘故。

［堕九邪见 ➮ ］ （断灭论者、七种缘触）

127. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti sattahi vatthūhi, tadapi phassapaccayā.

诸比丘！在此，那些沙门、婆罗门，是断灭论者，曾依据七种理由，宣说众生（死后）断灭、消失、不存在的论说！这也是缘于触的缘故。

［堕十邪见 ➮ ］ （现法涅槃论者、五种缘触）

128. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti pañcahi vatthūhi, tadapi phassapaccayā.

诸比丘！在此，那些沙门、婆罗门，是现法涅槃论者，曾依据五种理由，宣说众生（当下）最高现法涅槃的论说！这也是缘于触的缘故。

129. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi, tadapi phassapaccayā.

诸比丘！在此，那些沙门、婆罗门，是后际论者、执着后际见者，他们依据四十四种理由，谈论关于未来（的各种说法），宣称种种（关于“我”与世界的）信解之词！这也是缘于触的缘故。

130. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, tadapi phassapaccayā.

诸比丘！在此，那些沙门、婆罗门，是前际论者、后际论者、或执着前际后际见者，他们依据（总共）六十二种理由，谈论关于过去与未来（的各种说法），宣称种种（关于“我”与世界的）信解之词！这也是缘于触的缘故。

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Netaṃ ṭhānaṃ vijjativāro

第二节 （灭圣谛 ～➢ ）无此可能章（没有这种可能性）

［破一邪见 ➮ ］ （常见外道、四种缘触）

131. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti catūhi vatthūhi,

诸比丘！在此，那些沙门、婆罗门，曾依据四种理由，宣说常见论：‘我和世界是永恒常住的！’

te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

他们要想离开‘触’而去感受（他们所宣称的那些），这是不可能的。

［破二邪见 ➮ ］ （部分常见、四种缘触）

132. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā ekaccasassatikā ekacca asassatikā ekaccaṃ sassataṃ ekaccaṃ asassataṃ attānañca lokañca paññapenti catūhi vatthūhi,

诸比丘！在此，那些沙门、婆罗门，曾依据四种理由，宣说部分常见、部分非常见的论说：‘我和世界是一部分常住、一部分非常住的！’

te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

他们要想离开‘触’而去感受（他们所宣称的那些），这是不可能的。

［破三邪见 ➮ ］ （有边无边见、四种缘触）

133. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā antānantikā antānantaṃ lokassa paññapenti catūhi vatthūhi,

诸比丘！在此，那些沙门、婆罗门，曾依据四种理由，宣说有边、无边的论说：‘世界是有边、无边的！’

te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

他们要想离开‘触’而去感受（他们所宣称的那些），这是不可能的。

［破四邪见 ➮ ］ （诡辩论者、四种缘触）

134. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṃ puṭṭhā samānā vācāvikkhepaṃ āpajjanti amarāvikkhepaṃ catūhi vatthūhi,

诸比丘！在此，那些沙门、婆罗门，是（不死）鳗鱼一般的诡辩论者：当（他们）在这里或那里被提问时，会依据四种理由，陷入言语混乱、（不死）鳗鱼一般的诡辩！

te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

他们要想离开‘触’而去感受（他们所宣称的那些），这是不可能的。

［破五邪见 ➮ ］ （无因论者、二种缘触）

135. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṃ attānañca lokañca paññapenti dvīhi vatthūhi,

诸比丘！在此，那些沙门、婆罗门，曾依据两种理由，宣说偶然生起论：‘我和世界是偶然生起的！’

te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

他们要想离开‘触’而去感受（他们所宣称的那些），这是不可能的。

136. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi,

诸比丘！在此，那些沙门、婆罗门，是前际论者、执着前际见者，他们依据十八种理由，谈论关于过去（的各种说法），宣称种种（关于“我”与世界的）信解之词！

te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

他们要想离开‘触’而去感受（他们所宣称的那些），这是不可能的。

［破六邪见 ➮ ］ （死后有想论者、十六种缘触）

137. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṃ saññiṃ attānaṃ paññapenti soḷasahi vatthūhi,

诸比丘！在此，那些沙门、婆罗门，是死后有想论者，曾依据十六种理由，宣说死后有想论：‘我’死后是有想的！

te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

他们要想离开‘触’而去感受（他们所宣称的那些），这是不可能的。

［破七邪见 ➮ ］ （死后无想论者、八种缘触）

138. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā, uddhamāghātanaṃ asaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi,

诸比丘！在此，那些沙门、婆罗门，是死后无想论者，曾依据八种理由，宣说死后无想论：‘我’死后是无想的！

te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

他们要想离开‘触’而去感受（他们所宣称的那些），这是不可能的。

［破八邪见 ➮ ］ （死后非想非非想论者、八种缘触）

139. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṃ nevasaññīnāsaññiṃ attānaṃ paññapenti aṭṭhahi vatthūhi,

诸比丘！在此，那些沙门、婆罗门，是死后非有想非无想论者，曾依据八种理由，宣说死后非有想非无想论：‘我’死后是非有想非无想的！

te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

他们要想离开‘触’而去感受（他们所宣称的那些），这是不可能的。

［破九邪见 ➮ ］ （断灭论者、七种缘触）

140. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti sattahi vatthūhi,

诸比丘！在此，那些沙门、婆罗门，是断灭论者，曾依据七种理由，宣说众生（死后）断灭、消失、不存在的论说！

te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

他们要想离开‘触’而去感受（他们所宣称的那些），这是不可能的。

［破十邪见 ➮ ］ （现法涅槃论者、五种缘触）

141. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṃ paññapenti pañcahi vatthūhi,

诸比丘！在此，那些沙门、婆罗门，是现法涅槃论者，曾依据五种理由，宣说众生（当下）最高现法涅槃的论说！

te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

他们要想离开‘触’而去感受（他们所宣称的那些），这是不可能的。

142. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi,

诸比丘！在此，那些沙门、婆罗门，是后际论者、执着后际见者，他们依据四十四种理由，谈论关于未来（的各种说法），宣称种种（关于“我”与世界的）信解之词！

te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

他们要想离开‘触’而去感受（他们所宣称的那些），这是不可能的。

143. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi,

诸比丘！在此，那些沙门、婆罗门，是前际论者、后际论者、或执着前际后际见者，他们依据（总共）六十二种理由，谈论关于过去与未来（的各种说法），宣称种种（关于“我”与世界的）信解之词！

te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

他们要想离开‘触’而去感受（他们所宣称的那些），这是不可能的。

卍　　　　卍　　　　卍

Diṭṭhigatikādhiṭṭhānavaṭṭakathā

第三节 （苦圣谛 ～➢ ）执持邪见趣向轮回之论述（由十种邪见所引导）

［执一邪见 ➮ ］ （常见外道、四种缘触）

144. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti catūhi vatthūhi,

诸比丘！在此，那些沙门、婆罗门，曾依据四种理由，宣说常见论：‘我和世界是永恒常住的！’

［执二邪见 ➮ ］ （部分常见、四种缘触）

yepi te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā…pe…

还有那些沙门、婆罗门，曾依据四种理由，宣说部分常见、部分非常见的论说：‘我和世界是一部分常住、一部分非常住的！’

［执三邪见 ➮ ］ （有边无边见、四种缘触）

yepi te samaṇabrāhmaṇā antānantikā…

还有那些沙门、婆罗门，曾依据四种理由，宣说有边、无边的论说：‘世界是有边、无边的！’

［执四邪见 ➮ ］ （诡辩论者、四种缘触）

yepi te samaṇabrāhmaṇā amarāvikkhepikā…

还有那些沙门、婆罗门，是（不死）鳗鱼一般的诡辩论者：当（他们）在这里或那里被提问时，会依据四种理由，陷入言语混乱、（不死）鳗鱼一般的诡辩！

［执五邪见 ➮ ］ （无因论者、二种缘触）

yepi te samaṇabrāhmaṇā adhiccasamuppannikā…

还有那些沙门、婆罗门，曾依据两种理由，宣说偶然生起论：‘我和世界是偶然生起的！’

yepi te samaṇabrāhmaṇā pubbantakappikā…

还有那些沙门、婆罗门，是前际论者、执着前际见者，他们依据十八种理由，谈论关于过去（的各种说法），宣称种种（关于“我”与世界的）信解之词！

［执六邪见 ➮ ］ （死后有想论者、十六种缘触）

yepi te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā…

还有那些沙门、婆罗门，是死后有想论者，曾依据十六种理由，宣说死后有想论：‘我’死后是有想的！

［执七邪见 ➮ ］ （死后无想论者、八种缘触）

yepi te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā…

还有那些沙门、婆罗门，是死后无想论者，曾依据八种理由，宣说死后无想论：‘我’死后是无想的！

［执八邪见 ➮ ］ （死后非想非非想论者、八种缘触）

yepi te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā…

还有那些沙门、婆罗门，是死后非有想非无想论者，曾依据八种理由，宣说死后非有想非无想论：‘我’死后是非有想非无想的！

［执九邪见 ➮ ］ （断灭论者、七种缘触）

yepi te samaṇabrāhmaṇā ucchedavādā…

还有那些沙门、婆罗门，是断灭论者，曾依据七种理由，宣说众生（死后）断灭、消失、不存在的论说！

［执十邪见 ➮ ］ （现法涅槃论者、五种缘触）

yepi te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā…

还有那些沙门、婆罗门，是现法涅槃论者，曾依据五种理由，宣说众生（当下）最高现法涅槃的论说！

yepi te samaṇabrāhmaṇā aparantakappikā…

还有那些沙门、婆罗门，是后际论者、执着后际见者，他们依据四十四种理由，谈论关于未来（的各种说法），宣称种种（关于“我”与世界的）信解之词！

yepi te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi,

还有那些沙门、婆罗门，是前际论者、后际论者、或执着前际后际见者，他们依据（总共）六十二种理由，谈论关于过去与未来（的各种说法），宣称种种（关于“我”与世界的）信解之词！

sabbe te chahi phassāyatanehi phussa phussa paṭisaṃvedenti tesaṃ vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.

所有这些人，都是通过六触处，不断地接触，他们才有所感受。以他们的感受为缘而产生渴爱；以渴爱为缘而产生执取；以执取为缘而产生‘有’（存在）；以‘有’为缘而产生‘生’；以‘生’为缘，老、死、愁、悲、苦、忧、恼就产生了。

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Vivaṭṭakathādi

第四节 （道圣谛 ～➢ ）出离轮回之论述（如实了知六触处的集、灭、味、患、离）

145. “Yato kho, bhikkhave, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti, ayaṃ imehi sabbeheva uttaritaraṃ pajānāti.

诸比丘！因此，当比丘如实地了知六触处的生起、灭去、甜头（吸引力）、过患（危险）以及出离（解脱）时，他就了知了比所有这些（持有六十二邪见的沙门婆罗门）更超胜的（法）。

146. “Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pubbantakappikā vā aparantakappikā vā pubbantāparantakappikā vā pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti,

诸比丘！任何沙门或婆罗门，无论是前际论者、后际论者、还是执着前际后际见者，他们谈论关于过去与未来（的各种说法），宣称种种（关于“我”与世界的）信解之词！

sabbe te imeheva dvāsaṭṭhiyā vatthūhi antojālīkatā, ettha sitāva ummujjamānā ummujjanti,

所有这些人，都依据这六十二种（邪见），而被（邪见之）网所困住，他们就在这网中浮沉跳动；

ettha pariyāpannā antojālīkatāva ummujjamānā ummujjanti.

他们陷入网中，被网困住，就在这网中浮沉跳动！

“Seyyathāpi, bhikkhave, dakkho kevaṭṭo vā kevaṭṭantevāsī vā sukhumacchikena jālena parittaṃ udakadahaṃ [udakarahadaṃ (sī. syā. pī.)] otthareyya.

诸比丘！就像一个熟练的渔夫或渔夫的学徒，用细眼的网覆盖住一个小水塘。

Tassa evamassa –

他可能会这样想：

‘ye kho keci imasmiṃ udakadahe oḷārikā pāṇā, sabbe te antojālīkatā. Ettha sitāva ummujjamānā ummujjanti;

‘这个水塘里凡是任何较大的生物，全都被网困住了。它们就在这网中浮沉跳动；

ettha pariyāpannā antojālīkatāva ummujjamānā ummujjantī’ti;

它们陷入网中，被网困住，就在这网中浮沉跳动！’

evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā pubbantakappikā vā aparantakappikā vā pubbantāparantakappikā vā pubbantāparantānudiṭṭhino pubbantāparantaṃ ārabbha anekavihitāni adhimuttipadāni abhivadanti,

正是这样，诸比丘！任何沙门或婆罗门，无论是前际论者、后际论者、还是执着前际后际见者，他们谈论关于过去与未来（的各种说法），宣称种种（关于“我”与世界的）信解之词！

sabbe te imeheva dvāsaṭṭhiyā vatthūhi antojālīkatā ettha sitāva ummujjamānā ummujjanti,

所有这些人，都依据这六十二种（邪见），而被（邪见之）网所困住，他们就在这网中浮沉跳动；

ettha pariyāpannā antojālīkatāva ummujjamānā ummujjanti.

他们陷入网中，被网困住，就在这网中浮沉跳动！

147. “Ucchinnabhavanettiko, bhikkhave, tathāgatassa kāyo tiṭṭhati.

诸比丘！如来的身体得以存续，是因为他已经切断了引导（下一世）生的牵引绳。

Yāvassa kāyo ṭhassati, tāva naṃ dakkhanti devamanussā.

只要他的身体还存续，天和人就能看见他。

Kāyassa bhedā uddhaṃ jīvitapariyādānā na naṃ dakkhanti devamanussā.

但当他身体毁坏、生命结束后，天和人就再也见不到他了。

“Seyyathāpi, bhikkhave, ambapiṇḍiyā vaṇṭacchinnāya yāni kānici ambāni vaṇṭapaṭibandhāni [vaṇṭūpanibandhanāni (sī. pī.), vaṇḍapaṭibaddhāni (ka.)], sabbāni tāni tadanvayāni bhavanti;

诸比丘！就像芒果的茎被切断时，所有系在茎上的芒果都会跟着掉落；

evameva kho, bhikkhave, ucchinnabhavanettiko tathāgatassa kāyo tiṭṭhati,

诸比丘！正是这样，如来的身体得以存续，是因为他已经切断了引导（下一世）生的牵引绳。

yāvassa kāyo ṭhassati, tāva naṃ dakkhanti devamanussā, kāyassa bhedā uddhaṃ jīvitapariyādānā na naṃ dakkhanti devamanussā”ti.

只要他的身体还存续，天和人就能看见他；但当他身体毁坏、生命结束后，天和人就再也见不到他了。”

148. Evaṃ vutte āyasmā ānando bhagavantaṃ etadavoca –

世尊这样说完后，尊者阿难对世尊说：

“acchariyaṃ, bhante, abbhutaṃ, bhante, ko nāmo ayaṃ, bhante, dhammapariyāyo”ti?

“尊师！真是稀有啊！尊师！真是未曾有过啊！尊师！这个法门应该叫什么名字呢？”

“Tasmātiha tvaṃ, ānanda, imaṃ dhammapariyāyaṃ atthajālantipi naṃ dhārehi,

[世尊说：] “那么，阿难！你应当受持这个法门，称它为‘义网’而受持，

dhammajālantipi naṃ dhārehi,

也称它为‘法网’而受持，

brahmajālantipi naṃ dhārehi,

也称它为‘梵网’而受持，

diṭṭhijālantipi naṃ dhārehi,

也称它为‘见网’而受持，

anuttaro saṅgāmavijayotipi naṃ dhārehī”ti.

也称它为‘无上战胜’而受持。”

Idamavoca bhagavā.

以上是世尊所说。

149. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

那些比丘们心满意足，对世尊所说的话感到欢喜、信受，

Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne dasasahassī [sahassī (katthaci)] lokadhātu akampitthāti.

并且，当这部经被解说时，一万个世界体系都震动了！

［第三诵品 终］

Brahmajālasuttaṃ niṭṭhitaṃ paṭhamaṃ.

梵网经 ～戒蕴品‧第一经 终

～《长部经典‧戒蕴品‧Brahmajālasutta 梵网经》(DN 1, 1-149)

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2565.8.22 心 法师 修订】

【佛历 2555.7.13 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【1】Dīghanikāya 长部经典 (DN 1-34, 1360)/《1》Sīlakkhandhavaggapāḷi 戒蕴品 (DN 1-13, 1-559)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2. Sāmaññaphalasutta 沙门果经 (DN 2, 150-253)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Sāmaññaphalasuttaṃ

沙门果经 The Fruits of the Contemplative Life

【 English Translated from the Pali by Thanissaro Bhikkhu 】

《沙门果经》目录 (Contents)

沙门果经 Sāmaññaphalasuttaṃ / The Fruits of the Contemplative Life (DN 2, 150-253) [1~104]

♨ 第一篇 前言 (Preface) [1]

♨ 第二篇 国王与王室大臣谈话 Rājāmaccakathā [1~10]

第一品 ✫ 富兰迦叶 Pūraṇakassapa [2]

第二品 ✫ 末伽梨子 Makkhaligosāla [3]

第三品 ✫ 阿耆多 Ajitakesakambala [4]

第四品 ✫ 婆浮陀 Pakudhakaccāyana [5]

第五品 ✫ 散若夷子 Sañcayabelaṭṭhaputta [6]

第六品 ✫ 尼乾子 Nigaṇṭhanāṭaputta [7]

第七品 ✫ 耆婆医师谈话 Komārabhaccajīvakakathā [8~10]

♨ 第三篇 国王疑问：修行生活功德利益 Sāmaññaphalapucchā (The King's Question) [11~32]

第一品 ✫ 富兰迦叶言论 Pūraṇakassapavādo [16~17]

第二品 ✫ 末伽梨子言论 Makkhaligosālavādo [18~20]

第三品 ✫ 阿耆多言论 Ajitakesakambalavādo [21~23]

第四品 ✫ 婆浮陀言论 Pakudhakaccāyanavādo [24~26]

第五品 ✫ 尼乾子言论 Nigaṇṭhanāṭaputtavādo [27~29]

第六品 ✫ 散若夷子言论 Sañcayabelaṭṭhaputtavādo [30~32]

♨ 第四篇 佛陀释答：出家修行功圆果满 The Buddha's Answer [33~100]

第一品 ✫ 沙门果报之第一例 Paṭhamasandiṭṭhikasāmaññaphalaṃ [34~36]

第二品 ✫ 沙门果报之第二例 Dutiyasandiṭṭhikasāmaññaphalaṃ [37~39]

第三品 ✫ 沙门果报之第三例 Paṇītatarasāmaññaphalaṃ [40~44]

第四品 ✫ 沙门现世微妙果报 The Sublime Fruit of the Contemplative Life [45~100]

♨ 第五篇 阿阇世王皈依佛陀为在家弟子 Ajātasattu upāsakatta paṭi vedanā [101~104]

♨ 第六篇 结语 (Epilog) [104]

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沙门果经 Sāmaññaphalasuttaṃ / The Fruits of the Contemplative Life (DN 2, 150-253) [1~104]

♨ 第一篇 前言 (Preface) [1]

☆ 沙门果经 ➾ 全部以《佛遗教经》作为说明。

﹝第一卷 ➲﹞ 150. Evaṃ me sutaṃ –

我是这样听说的：

I have heard that

ekaṃ samayaṃ bhagavā rājagahe viharati jīvakassa komārabhaccassa ambavane mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi.

那时，世尊与一千二百五十人的大比丘僧团一起，住在王舍城的耆婆医师的芒果园里。

on one occasion the Blessed One was staying at Rajagaha, in Jivaka Komarabhacca's mango grove, with a large community of monks -- 1,250 monks in all.

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♨ 第二篇 国王与王室大臣谈话 Rājāmaccakathā [1~10]

Tena kho pana samayena rājā māgadho ajātasattu vedehiputto tadahuposathe pannarase komudiyā cātumāsiniyā puṇṇāya puṇṇamāya rattiyā rājāmaccaparivuto uparipāsādavaragato nisinno hoti.

那时，摩揭陀国国王韦提希之子阿阇世，在四月十五布萨日满月之夜，坐在华丽宫殿的高楼上，被大臣们围绕着。

Now at that time -- it being the observance day, the full-moon night of the water-lily season, the fourth month of the rains -- King Ajatasattu of Magadha, the son of Queen Videha, was sitting on the roof terrace of his palace surround by his ministers.

Atha kho rājā māgadho ajātasattu vedehiputto tadahuposathe udānaṃ udānesi –

于是，摩揭陀国国王韦提希之子阿阇世在布萨日那天，有感而发地说道：

Then he felt inspired to exclaim:

“ramaṇīyā vata bho dosinā ratti, abhirūpā vata bho dosinā ratti, dassanīyā vata bho dosinā ratti, pāsādikā vata bho dosinā ratti, lakkhaññā vata bho dosinā ratti.

“啊！多么迷人的月夜！啊！多么可爱的月夜！啊！多么美丽的月夜！啊！多么清净的月夜！啊！多么吉祥的月夜！

"How wonderful is this moonlit night! How beautiful... How lovely... How inspiring... How auspicious is this moonlit night!

Kaṃ nu khvajja samaṇaṃ vā brāhmaṇaṃ vā payirupāseyyāma, yaṃ no payirupāsato cittaṃ pasīdeyyā”ti?

今晚我们应该去拜访哪位沙门或婆罗门呢？拜访谁能使我们的心得到清净与安宁呢？”

What priest or contemplative should we visit tonight who might enlighten and bring peace to our mind?"

第一品 ✫ 富兰迦叶 Pūraṇakassapa [2]

﹝第二卷 ➲﹞ 151. Evaṃ vutte, aññataro rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca –

这时，有一位大臣，对摩揭陀国国王韦提希之子阿阇世奏禀道：

When this was said, one of the ministers said to the king:

“ayaṃ, deva, pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto.

“陛下！这位富兰迦叶，他是一个教团的领导者、团体的首领、宗派的导师，广为人知、声名卓著、开宗立派、深受大众敬重，他出家已久、年高德劭、经验丰富。

"Your majesty, there is Purana Kassapa, the leader of a community, the leader of a group, the teacher of a group, honored and famous, esteemed as holy by the mass of people. He is aged, long gone forth, advanced in years, in the last phase of life. Your majesty should visit him.

Taṃ devo pūraṇaṃ kassapaṃ payirupāsatu. Appeva nāma devassa pūraṇaṃ kassapaṃ payirupāsato cittaṃ pasīdeyyā”ti.

陛下您应该去拜访富兰迦叶。或许，拜访了他，能使陛下的心得到清净与安宁。”

Perhaps, if you visited him, he would enlighten and bring peace to your mind."

Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.

虽然大臣这样禀告，摩揭陀国国王韦提希之子阿阇世，却沉默不语。

When this was said, the king remained silent.

第二品 ✫ 末伽梨子 Makkhaligosāla [3]

﹝第三卷 ➲﹞ 152. Aññataropi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca –

这时，另一位大臣，也对摩揭陀国国王韦提希之子阿阇世奏禀道：

Then another minister said to the king:

“ayaṃ, deva, makkhali gosālo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto.

“陛下！这位末伽梨子，他是一个教团的领导者、团体的首领、宗派的导师，广为人知、声名卓著、开宗立派、深受大众敬重，他出家已久、年高德劭、经验丰富。

"Your majesty, there is Makkhali Gosala..."

Taṃ devo makkhaliṃ gosālaṃ payirupāsatu. Appeva nāma devassa makkhaliṃ gosālaṃ payirupāsato cittaṃ pasīdeyyā”ti.

陛下！您应该去拜访末伽梨子。或许，拜访了他，能使陛下的心得到清净与安宁。”

...

Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.

虽然大臣这样禀告，摩揭陀国国王韦提希之子阿阇世，却沉默不语。

...

第三品 ✫ 阿耆多 Ajitakesakambala [4]

﹝第四卷 ➲﹞ 153. Aññataropi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca –

这时，另一位大臣，也对摩揭陀国国王韦提希之子阿阇世奏禀道：

...

“ayaṃ, deva, ajito kesakambalo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto.

“陛下！这位阿耆多，他是一个教团的领导者、团体的首领、宗派的导师，广为人知、声名卓著、开宗立派、深受大众敬重，他出家已久、年高德劭、经验丰富。

"Your majesty, there is Ajita Kesakambalin..."

Taṃ devo ajitaṃ kesakambalaṃ payirupāsatu. Appeva nāma devassa ajitaṃ kesakambalaṃ payirupāsato cittaṃ pasīdeyyā”ti.

陛下！您应该去拜访阿耆多。或许，拜访了他，能使陛下的心得到清净与安宁。”

...

Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.

虽然大臣这样禀告，摩揭陀国国王韦提希之子阿阇世，却沉默不语。

...

第四品 ✫ 婆浮陀 Pakudhakaccāyana [5]

﹝第五卷 ➲﹞ 154. Aññataropi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca –

这时，另一位大臣，也对摩揭陀国国王韦提希之子阿阇世奏禀道：

...

“ayaṃ, deva, pakudho [pakuddho (sī.)] kaccāyano saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto.

“陛下！这位婆浮陀，他是一个教团的领导者、团体的首领、宗派的导师，广为人知、声名卓著、开宗立派、深受大众敬重，他出家已久、年高德劭、经验丰富，

"Your majesty, there is Pakudha Kaccayana...

Taṃ devo pakudhaṃ kaccāyanaṃ payirupāsatu. Appeva nāma devassa pakudhaṃ kaccāyanaṃ payirupāsato cittaṃ pasīdeyyā”ti.

陛下！您应该去拜访婆浮陀。或许，拜访了他，能使陛下的心得到清净与安宁。”

…"

Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.

虽然大臣这样禀告，摩揭陀国国王韦提希之子阿阇世，却沉默不语。

...

第五品 ✫ 散若夷子 Sañcayabelaṭṭhaputta [6]

﹝第六卷 ➲﹞ 155. Aññataropi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca –

这时，另一位大臣，也对摩揭陀国国王韦提希之子阿阇世奏禀道：

...

“ayaṃ, deva, sañcayo [sañjayo (sī. syā.)] belaṭṭhaputto [bellaṭṭhiputto (sī.), velaṭṭhaputto (syā.)] saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto.

“陛下！这位散若夷子，他是一个教团的领导者、团体的首领、宗派的导师，广为人知、声名卓著、开宗立派、深受大众敬重，他出家已久、年高德劭、经验丰富。

"Your majesty, there is Sañjaya Belatthaputta...

Taṃ devo sañcayaṃ belaṭṭhaputtaṃ payirupāsatu. Appeva nāma devassa sañcayaṃ belaṭṭhaputtaṃ payirupāsato cittaṃ pasīdeyyā”ti.

陛下！您应该去拜访散若夷子。或许，拜访了他，能使陛下的心得到清净与安宁。”

..."

Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.

虽然大臣这样禀告，摩揭陀国国王韦提希之子阿阇世，却沉默不语。

...

第六品 ✫ 尼乾子 Nigaṇṭhanāṭaputta [7]

﹝第七卷 ➲﹞ 156. Aññataropi kho rājāmacco rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ etadavoca –

这时，另一位大臣，也对摩揭陀国国王韦提希之子阿阇世奏禀道：

...

“ayaṃ, deva, nigaṇṭho nāṭaputto [nāthaputto (sī.), nātaputto (pī.)] saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto.

“陛下！这位尼乾子，他是一个教团的领导者、团体的首领、宗派的导师，广为人知、声名卓著、开宗立派、深受大众敬重，他出家已久、年高德劭、经验丰富。

"Your majesty, there is Nigantha Nataputta, the leader of a community, the leader of a group, the teacher of a group, honored and famous, esteemed as holy by the mass of people. He is aged, long gone forth, advanced in years, in the last phase of life. Your majesty should visit him.

Taṃ devo nigaṇṭhaṃ nāṭaputtaṃ payirupāsatu. Appeva nāma devassa nigaṇṭhaṃ nāṭaputtaṃ payirupāsato cittaṃ pasīdeyyā”ti.

陛下！您应该去拜访尼乾子。或许，拜访了他，能使陛下的心得到清净与安宁。”

Perhaps, if you visited him, he would enlighten and bring peace to your mind."

Evaṃ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.

虽然大臣这样禀告，摩揭陀国国王韦提希之子阿阇世，却沉默不语。

When this was said, the king remained silent.

第七品 ✫ 耆婆医师谈话 Komārabhaccajīvakakathā [8~10]

﹝第八卷 ➲﹞ 157. Tena kho pana samayena jīvako komārabhacco rañño māgadhassa ajātasattussa vedehiputtassa avidūre tuṇhībhūto nisinno hoti.

那时，耆婆医师坐在离摩揭陀国国王韦提希之子阿阇世不远的地方，沉默地坐着。

All this time Jivaka Komarabhacca was sitting silently not far from the king.

Atha kho rājā māgadho ajātasattu vedehiputto jīvakaṃ komārabhaccaṃ etadavoca –

于是，摩揭陀国国王韦提希之子阿阇世对耆婆医师说：

So the king said to him,

“tvaṃ pana, samma jīvaka, kiṃ tuṇhī”ti?

“朋友耆婆，你为什么沉默呢？”

"Friend Jivaka, why are you silent?"

“Ayaṃ, deva, bhagavā arahaṃ sammāsambuddho amhākaṃ ambavane viharati mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi.

耆婆说：“陛下！世尊，阿罗汉（应供者）、正等觉者（正遍知者），正和一千二百五十人的大比丘僧团一起，住在我们的芒果园里。

"Your majesty, there is the Blessed One, worthy and rightly self-awakened, staying in my mango grove with a large community of monks -- 1,250 monks in all.

Taṃ kho pana bhagavantaṃ [bhagavantaṃ gotamaṃ (sī. ka. pī.)] evaṃ kalyāṇo kittisaddo abbhuggato –

而且，关于那位世尊乔达摩，流传着这样的美誉：

Concerning this Blessed One, this admirable report has been spread:

‘itipi so bhagavā ① arahaṃ ② sammāsambuddho ③ vijjācaraṇasampanno ④sugato ⑤ lokavidū ⑥ anuttaro ⑦ purisadammasārathi ⑧ satthā devamanussānaṃ ⑨ buddho ⑩ bhagavā’ti.

‘确实，那位世尊是：① 阿罗汉（应供者）、② 正等觉者（正遍知者）、③ 明行具足者、④ 善逝、⑤ 世间解、⑥ 无上士、⑦ 可调化丈夫的调御者、⑧ 天人导师、⑨ 佛陀、⑩ 世尊。’

'Surely, the Blessed One is worthy and rightly self-awakened, consummate in clear knowing and conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of tamable people, teacher of beings human and divine, awakened, blessed.'

Taṃ devo bhagavantaṃ payirupāsatu. Appeva nāma devassa bhagavantaṃ payirupāsato cittaṃ pasīdeyyā’ti.

陛下您应该去拜访那位世尊。或许，拜访了他，能使陛下的心得到清净与安宁。’

Your majesty should visit him. Perhaps, if you visited him, he would enlighten and bring peace to your mind."

﹝第九卷 ➲﹞ 158. “Tena hi, samma jīvaka, hatthiyānāni kappāpehī”ti.

国王说：“既然如此，朋友耆婆，准备好象骑！”

"Then in that case, friend Jivaka, have the riding elephants prepared."

“Evaṃ, devā”ti kho jīvako komārabhacco rañño māgadhassa ajātasattussa vedehiputtassa paṭissuṇitvā pañcamattāni hatthinikāsatāni kappāpetvā rañño ca ārohaṇīyaṃ nāgaṃ, rañño māgadhassa ajātasattussa vedehiputtassa paṭivedesi –

耆婆医师回答国王说：“遵命，陛下。”于是准备了五百头母象以及国王自己乘坐的公象，然后向摩揭陀国国王韦提希之子阿阇世禀告：

Having replied, "As you say, your majesty," having had five hundred female elephants prepared as well as the king's personal tusker, Jivaka announced to the king:

“kappitāni kho te, deva, hatthiyānāni, yassadāni kālaṃ maññasī”ti.

“陛下！象骑已经备好，您认为何时出发合适？”

"Your majesty, your riding elephants are prepared. Do what you think it is now time to do."

﹝第十卷 ➲﹞ 159. Atha kho rājā māgadho ajātasattu vedehiputto pañcasu hatthinikāsatesu paccekā itthiyo āropetvā ārohaṇīyaṃ nāgaṃ abhiruhitvā ukkāsu dhāriyamānāsu rājagahamhā niyyāsi mahaccarājānubhāvena, yena jīvakassa komārabhaccassa ambavanaṃ tena pāyāsi.

那时，国王乘上自己专属的公象，让五百名宫女各乘一头母象，在持火炬者的照引下，以盛大的国王威仪，从王舍城出发，前往耆婆医师的芒果园。

Then the king, having had five hundred of his women mounted on the five hundred female elephants -- one on each -- and having mounted his own personal tusker, set out from the capital in full royal state, with attendants carrying torches, headed for Jivaka Komarabhacca's mango grove.

Atha kho rañño māgadhassa ajātasattussa vedehiputtassa avidūre ambavanassa ahudeva bhayaṃ, ahu chambhitattaṃ, ahu lomahaṃso. Atha kho rājā māgadho ajātasattu vedehiputto bhīto saṃviggo lomahaṭṭhajāto jīvakaṃ komārabhaccaṃ etadavoca –

当到达离芒果园不远的地方时，摩揭陀国国王韦提希之子阿阇世，突然心生恐惧、惊悚颤抖、毛骨悚然。充满恐惧、惊骇、毛骨悚然的摩揭陀国国王韦提希之子阿阇世对耆婆医师说：

But when the king was not far from the mango grove, he was gripped with fear, trepidation, his hair standing on end. Fearful, agitated, his hair standing on end, he said to Jivaka Komarabhacca:

“kacci maṃ, samma jīvaka, na vañcesi? Kacci maṃ, samma jīvaka, na palambhesi? Kacci maṃ, samma jīvaka, na paccatthikānaṃ desi? Kathañhi nāma tāva mahato bhikkhusaṅghassa aḍḍhateḷasānaṃ bhikkhusatānaṃ neva khipitasaddo bhavissati, na ukkāsitasaddo na nigghoso”ti.

“朋友耆婆！你不是在欺骗我吧？朋友耆婆！你不是在引诱我吧？朋友耆婆！你不是要把我交给敌人吧？怎么可能有一千二百五十人的大比丘僧团，竟然没有任何喷嚏声、咳嗽声，一点声音都没有呢？”

"Friend Jivaka, you aren't deceiving me, are you？ You aren't betraying me, are you? You aren't turning me over to my enemies, are you? How can there be such a large community of monks -- 1,250 in all -- with no sound of sneezing, no sound of coughing, no voices at all?"

“Mā bhāyi, mahārāja, mā bhāyi, mahārāja. Na taṃ deva, vañcemi; na taṃ, deva, palambhāmi; na taṃ, deva, paccatthikānaṃ demi. Abhikkama, mahārāja, abhikkama, mahārāja, ete maṇḍalamāḷe dīpā [padīpā (sī. syā.)] jhāyantī”ti.

“不要害怕，大王！不要害怕，大王！陛下，我没有欺骗您，没有引诱您，没有把您交给敌人。前进吧，大王！前进吧，大王！看那边圆厅里的灯火正亮着呢！”

"Don't be afraid, great king. Don't be afraid. I'm not deceiving you or betraying you or turning you over to my enemies. Go forward, great king, go forward! Those are lamps burning in the pavilion hall."

卍　　　　卍　　　　卍

♨ 第三篇 国王疑问：修行生活功德利益 Sāmaññaphalapucchā (The King's Question) [11~32]

﹝第十一卷 ➲﹞ 160. Atha kho rājā māgadho ajātasattu vedehiputto yāvatikā nāgassa bhūmi nāgena gantvā, nāgā paccorohitvā, pattikova [padikova (syā.)] yena maṇḍalamāḷassa dvāraṃ tenupasaṅkami; upasaṅkamitvā jīvakaṃ komārabhaccaṃ etadavoca –

于是摩揭陀国国王韦提希之子阿阇世，骑着大象来到象能行进的最远处，然后从象上下来，步行走到圆厅门口；到了之后，他对耆婆医师说：

Then the king, going as far on his tusker as the ground would permit, dismounted and approached the door of the pavilion on foot. On arrival, he asked Jivaka:

“kahaṃ pana, samma jīvaka, bhagavā”ti?

“朋友耆婆！现在，世尊在哪里呢？”

"Where, friend Jivaka, is the Blessed One?"

“Eso, mahārāja, bhagavā; eso, mahārāja, bhagavā majjhimaṃ thambhaṃ nissāya puratthābhimukho nisinno purakkhato bhikkhusaṅghassā”ti.

“大王！世尊就在那里；大王！世尊靠着中间的柱子，面向东方，坐在比丘僧团的前面。”

"That is the Blessed One, great king, sitting against the middle pillar, facing east, surrounded by the community of monks."

﹝第十二卷 ➲﹞ 161. Atha kho rājā māgadho ajātasattu vedehiputto yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho rājā māgadho ajātasattu vedehiputto tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā rahadamiva vippasannaṃ udānaṃ udānesi –

于是，摩揭陀国国王韦提希之子阿阇世走到世尊那里；到了之后，站在一旁。站在一旁时，摩揭陀国国王韦提希之子阿阇世注视着寂静无声、犹如清澈湖水般的比丘僧团，有感而发地说道：

Then the king approached the Blessed One and, on reaching him, stood to one side. As he was standing there -- surveying the community of monks sitting in absolute silence, as calm as a lake -- he felt inspired to exclaim:

“iminā me upasamena udayabhaddo [udāyibhaddo (sī. pī.)] kumāro samannāgato hotu, yenetarahi upasamena bhikkhusaṅgho samannāgato”ti.

“愿我的儿子优陀夷跋陀王子，也能拥有这份安宁，就像现在比丘僧团所拥有的这份安宁一样！”

"May my son, Prince Udayibhadda, enjoy the same peace that this community of monks now enjoys!"

“Agamā kho tvaṃ, mahārāja, yathāpema”nti.

世尊说：“大王，你带着你的爱子之心来了吗？”

[The Blessed One said:] "Have you come, great king, together with your affections?"

“Piyo me, bhante, udayabhaddo kumāro. Iminā me, bhante, upasamena udayabhaddo kumāro samannāgato hotu yenetarahi upasamena bhikkhusaṅgho samannāgato”ti.

“是的，尊者！优陀夷跋陀王子是我非常疼爱的儿子。愿我的儿子优陀夷跋陀王子，也能拥有这份安宁，就像现在比丘僧团所拥有的这份安宁一样！”

"Lord, my son, Prince Udayibhadda, is very dear to me. May he enjoy the same peace that this community of monks now enjoys!"

﹝第十三卷 ➲﹞ 162. Atha kho rājā māgadho ajātasattu vedehiputto bhagavantaṃ abhivādetvā, bhikkhusaṅghassa añjaliṃ paṇāmetvā, ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā māgadho ajātasattu vedehiputto bhagavantaṃ etadavoca –

然后，摩揭陀国国王韦提希之子阿阇世向世尊顶礼，向比丘僧团合掌致敬，然后坐在一旁。坐在一旁后，摩揭陀国国王韦提希之子阿阇世对世尊说：

Then, bowing down to the Blessed One, and saluting the community of monks with his hands palm-to-palm over his heart, he sat to one side. As he was sitting there, he said to the Blessed One:

“puccheyyāmahaṃ, bhante, bhagavantaṃ kiñcideva desaṃ [kiñcideva desaṃ lesamattaṃ (syā. kaṃ. ka.)]; sace me bhagavā okāsaṃ karoti pañhassa veyyākaraṇāyā”ti.

“尊者！如果世尊允许我提问，我想请教一个问题。”

"I would like to ask the Blessed One about a certain issue, if he would give me the opportunity to explain my question."

“Puccha, mahārāja, yadākaṅkhasī”ti.

“大王，随你意愿问吧！”

"Ask, great king, whatever you like."

﹝第十四卷 ➲﹞ 163. “Yathā nu kho imāni, bhante, puthusippāyatanāni, seyyathidaṃ –

“尊者！世间有各种各样的技艺和职业，例如：

"Lord, there are these common craftsmen:

① hatthārohā ② assārohā ③ rathikā ④ dhanuggahā ⑤ celakā ⑥ calakā ⑦ piṇḍadāyakā ⑧ uggā ⑨ rājaputtā ⑩ pakkhandino ⑪ mahānāgā sūrā ⑫ cammayodhino ⑬ dāsikaputtā ⑭ āḷārikā ⑮ kappakā ⑯ nhāpakā [nahāpikā (sī.), nhāpikā (syā.)] ⑰ sūdā ⑱ mālākārā ⑲ rajakā ⑳ pesakārā ㉑ naḷakārā ㉒ kumbhakārā ㉓ gaṇakā ㉔ muddikā,

“① 驯象师、② 驯马师、③ 战车手、④ 弓箭手、⑤ 旗手、⑥ 军营官、⑦ 军粮官、⑧ 王家高级官员、⑨ 王族、⑩ 突击兵、⑪ 大力士、⑫ 披甲战士（或皮甲战士）、⑬ 奴仆出身的士兵、⑭ 厨师、⑮ 理发师、⑯ 浴室侍者、⑰ 糕点师、⑱ 花环师、⑲ 洗染工、⑳ 织工、㉑ 编篮工、㉒ 陶工、㉓ 计算师、㉔ 会计师。

① elephant-trainers, ② horse-trainers, ③ charioteers, ④ archers, ⑤ standard bearers, ⑥ camp marshals, ⑦ supply corps officers, ⑧ high royal officers, ⑩ commandos, ⑪ military heroes, ⑫ armor-clad warriors, leather-clad warriors, ⑬ domestic slaves, ⑭ cooks, ⑮ barbers, ⑯ bath attendants, ⑰ confectioners, ⑱ garland-makers, ⑲ laundrymen, ⑳ weavers, ㉑ basket-makers, ㉒ potters, ㉓ calculators, accountants,

yāni vā panaññānipi evaṃgatāni puthusippāyatanāni,

以及其他所有类似这样的各种技艺和职业。

and any other craftsmen of a similar sort.

te diṭṭheva dhamme sandiṭṭhikaṃ sippaphalaṃ upajīvanti;

他们就在此生此世，依靠他们的技艺成果来维生；

They live off the fruits of their crafts, visible in the here and now.

te tena attānaṃ sukhenti pīṇenti [pīnenti (katthaci)], mātāpitaro sukhenti pīṇenti, puttadāraṃ sukhenti pīṇenti, mittāmacce sukhenti pīṇenti,

他们用这些成果使自己快乐满足，使父母快乐满足，使妻儿快乐满足，使朋友同事快乐满足。

They give happiness and pleasure to themselves, to their parents, wives, and children, to their friends and colleagues.

samaṇabrāhmaṇesu [samaṇesu brāhmaṇesu (ka.)] uddhaggikaṃ dakkhiṇaṃ patiṭṭhapenti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ.

他们还向沙门、婆罗门作上等的布施，这些布施能导向天界，带来善报，有助于重生于善趣天界。

They put in place an excellent presentation of offerings to priests and contemplatives, leading to heaven, resulting in happiness, conducive to a heavenly rebirth.

Sakkā nu kho, bhante, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetun”ti?

尊者！那么，是否也能这样为我们指出，在此生此世就能看到的、作为沙门修行的成果呢？”

Is it possible, lord, to point out a similar fruit of the contemplative life, visible in the here and now?"

﹝第十五卷 ➲﹞ 164. “Abhijānāsi no tvaṃ, mahārāja, imaṃ pañhaṃ aññe samaṇabrāhmaṇe pucchitā”ti?

“大王！你还记得曾向其他的沙门、婆罗门问过这个问题吗？”

"Do you remember, great king, ever having asked this question of other priests and contemplatives?"

“Abhijānāmahaṃ, bhante, imaṃ pañhaṃ aññe samaṇabrāhmaṇe pucchitā”ti.

“是的，尊者！我记得曾向其他的沙门、婆罗门问过这个问题。”

"Yes, I do."

“Yathā kathaṃ pana te, mahārāja, byākariṃsu, sace te agaru bhāsassū”ti.

“那么，大王，他们是如何回答的？如果你不觉得麻烦，请说来听听。”

"If it isn't troublesome for you, how did they answer?"

“Na kho me, bhante, garu, yatthassa bhagavā nisinno, bhagavantarūpo vā”ti [cāti (sī. ka.)].

“尊者！在世尊您或者像世尊您这样的人面前说这些，对我来说并不麻烦。”

"No, it's not troublesome for me wherever the Blessed One -- or someone like the Blessed One -- is sitting."

“Tena hi, mahārāja, bhāsassū”ti.

“那么，大王！请说吧。”

"Then speak, great king."

第一品 ✫ 富兰迦叶言论 Pūraṇakassapavādo [16~17]

☆ 富兰那迦叶 (Pūraṇakassapa) ➾ 姓迦叶，出身首陀罗族，从母得名富兰那，终身裸体 ➾ 宿命论者，因断灭、果亦断灭──主张‘无道德、无善恶、无功德、无果报。’（同属唯心断见，如：如来藏、真如缘起）

﹝第十六卷 ➲﹞ 165. “Ekamidāhaṃ, bhante, samayaṃ yena pūraṇo kassapo tenupasaṅkami;

“尊者！有一次，我前去拜访富兰迦叶，

"Once, lord, I approached Purana Kassapa and,

upasaṅkamitvā pūraṇena kassapena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ.

到了之后，和那位富兰迦叶互相致意问候，说了些友好的客套话，然后坐在一旁。

on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings and courtesies, I sat to one side.

Ekamantaṃ nisinno kho ahaṃ, bhante, pūraṇaṃ kassapaṃ etadavocaṃ –

坐在一旁后，尊者，我对富兰迦叶这样说：

As I was sitting there I asked him:

‘yathā nu kho imāni, bho kassapa, puthusippāyatanāni, seyyathidaṃ –

‘迦叶尊者！世间有各种各样的技艺和职业，例如：

'Venerable Kassapa, there are these common craftsmen...

① hatthārohā ② assārohā ③ rathikā ④ dhanuggahā ⑤ celakā ⑥ calakā ⑦ piṇḍadāyakā ⑧ uggā ⑨ rājaputtā ⑩ pakkhandino ⑪ mahānāgā sūrā ⑫ cammayodhino ⑬ dāsikaputtā ⑭ āḷārikā ⑮ kappakā ⑯ nhāpakā ⑰ sūdā ⑱ mālākārā ⑲ rajakā ⑳ pesakārā ㉑ naḷakārā ㉒ kumbhakārā ㉓ gaṇakā ㉔ muddikā,

“① 驯象师、② 驯马师、③ 战车手、④ 弓箭手、⑤ 旗手、⑥ 军营官、⑦ 军粮官、⑧ 王家高级官员、⑨ 王族、⑩ 突击兵、⑪ 大力士、⑫ 披甲战士（或皮甲战士）、⑬ 奴仆出身的士兵、⑭ 厨师、⑮ 理发师、⑯ 浴室侍者、⑰ 糕点师、⑱ 花环师、⑲ 洗染工、⑳ 织工、㉑ 编篮工、㉒ 陶工、㉓ 计算师、㉔ 会计师。

...

yāni vā panaññānipi evaṃgatāni puthusippāyatanāni-

以及其他所有类似这样的各种技艺和职业。’

...

te diṭṭheva dhamme sandiṭṭhikaṃ sippaphalaṃ upajīvanti;

他们就在此生此世，依靠他们的技艺成果来维生；

They live off the fruits of their crafts, visible in the here and now...

te tena attānaṃ sukhenti pīṇenti, mātāpitaro sukhenti pīṇenti, puttadāraṃ sukhenti pīṇenti, mittāmacce sukhenti pīṇenti,

他们用这些成果使自己快乐满足，使父母快乐满足，使妻儿快乐满足，使朋友同事快乐满足。

...

samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhapenti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ.

他们还向沙门、婆罗门作上等的布施，这些布施能导向天界，带来善报，有助于重生于善趣天界。

...

Sakkā nu kho, bho kassapa, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetun’ti?

迦叶尊者！那么，是否也能这样为我们指出，在此生此世就能看到的、作为沙门修行的成果呢？’

Is it possible, venerable sir, to point out a similar fruit of the contemplative life, visible in the here and now?'

第一章 ✩ 无道德业报──无善无恶、无功无果 (Non-action) [17]

﹝第十七卷 ➲﹞ 166. “Evaṃ vutte, bhante, pūraṇo kassapo maṃ etadavoca –

尊者！当我这样问时，富兰迦叶对我这样说：

"When this was said, Purana Kassapa said to me,

‘karoto kho, mahārāja, kārayato, chindato chedāpayato, pacato pācāpayato socayato, socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātāpayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato, karoto na karīyati pāpaṃ.

‘大王！无论是自己动手，还是教唆别人动手；无论是自己切割毁伤，还是教唆别人切割毁伤；无论是自己折磨，还是教唆别人折磨；无论是自己使人悲伤，还是教唆别人使人悲伤；无论是自己使人疲惫，还是教唆别人使人疲惫；无论是自己使人恐惧，还是教唆别人使人恐惧；无论是杀生、偷盗（取不与之物）、入室抢劫、拦路抢劫、独户抢劫（夜盗？）、通奸、说谎——做这些事的人，并不会因此造作恶业。

'Great king, in acting or getting others to act, in mutilating or getting others to mutilate, in torturing or getting others to torture, in inflicting sorrow or in getting others to inflict sorrow, in tormenting or getting others to torment, in intimidating or getting others to intimidate, in taking life, taking what is not given, breaking into houses, plundering wealth, committing burglary, ambushing highways, committing adultery, speaking falsehood -- one does no evil.

Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo.

即使有人用带有剃刀般锋利轮缘的武器（轮宝？），将这大地上的所有众生变成一堆肉泥、一团肉酱，也不会因此产生罪恶，不会有恶报到来。

If with a razor-edged disk one were to turn all the living beings on this earth to a single heap of flesh, a single pile of flesh, there would be no evil from that cause, no coming of evil.

Dakkhiṇaṃ cepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo.

即使有人沿着恒河南岸行走，一路杀戮、教唆杀戮、切割毁伤、教唆切割毁伤、折磨、教唆折磨，也不会因此产生罪恶，不会有恶报到来。

Even if one were to go along the right bank of the Ganges, killing and getting others to kill, mutilating and getting others to mutilate, torturing and getting others to torture, there would be no evil from that cause, no coming of evil.

Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo.

即使有人沿着恒河北岸行走，一路布施、教唆布施、祭祀、教唆祭祀，也不会因此产生功德，不会有善报到来。

Even if one were to go along the left bank of the Ganges, giving and getting others to give, making sacrifices and getting others to make sacrifices, there would be no merit from that cause, no coming of merit.

Dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’ti.

通过布施、自我调伏、克制、说真话，也不会产生功德，不会有善报到来。’

Through generosity, self-control, restraint, and truthful speech there is no merit from that cause, no coming of merit.'

第二章 ✩ 无道德业报──国王的感想 [17]

Itthaṃ kho me, bhante, pūraṇo kassapo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno akiriyaṃ byākāsi.

就这样，尊者！当我问及此生此世就能看到的沙门修行成果时，富兰迦叶却回答了我‘无道德业报！’

Thus, when asked about a fruit of the contemplative life, visible here and now, Purana Kassapa answered with non-action.

Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya,

尊者！这就好像，问他芒果的事，他却回答面包果；

Just as if a person, when asked about a mango, were to answer with a breadfruit;

labujaṃ vā puṭṭho ambaṃ byākareyya;

或者问他面包果的事，他却回答芒果。

or, when asked about a breadfruit, were to answer with a mango:

evameva kho me, bhante, pūraṇo kassapo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno akiriyaṃ byākāsi.

同样地，尊者！当我问及此生此世就能看到的沙门修行成果时，富兰迦叶却回答了我‘无道德业报！’

In the same way, when asked about a fruit of the contemplative life, visible here and now, Purana Kassapa answered with non-action.

Tassa mayhaṃ, bhante, etadahosi –

那时，尊者！我心里这样想：

The thought occurred to me:

‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti.

‘像我这样的人，怎么能想到要去斥责一个住在我领土内的沙门或婆罗门呢？’

'How can anyone like me think of disparaging a priest or contemplative living in his realm?'

So kho ahaṃ, bhante, pūraṇassa kassapassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ.

尊者！所以我对富兰迦叶所说的话，既不表示欣赏，也不加以反驳。

Yet I neither delighted in Purana Kassapa's words nor did I protest against them.

Anabhinanditvā appaṭikositvā anattamano, anattamanavācaṃ anicchāretvā, tameva vācaṃ anuggaṇhanto anikkujjanto [anikkujjento (syā. kaṃ. ka.)] uṭṭhāyāsanā pakkamiṃ [pakkāmiṃ (sī. syā. kaṃ. pī.)].

既不欣赏也不反驳，但我心里很不满意，却没有说出任何不满的话，既不采纳他的说法，也不表示反对，就从座位上站起来离开了。

Neither delighting nor protesting, I was dissatisfied. Without expressing dissatisfaction, without accepting his teaching, without adopting it, I got up from my seat and left.

第二品 ✫ 末伽梨子言论 Makkhaligosālavādo [18~20]

☆ Makkhaligosāla 末伽梨瞿舍罗 ➾ 末伽梨是他母亲的名字，最初和耆那教教祖尼乾子一起修习苦行，两人因见解不同而分开，苦修成功后，教化门徒，被称为“邪命外道——为了谋生而修行的人”。这个人的思想，在孔雀王朝时代颇为盛行，后来被耆那教所吸收 ➾ 宿命论者，（认为）因是断灭的，果是常见的——主张‘苦乐是有限的，不论是愚者还是智者，都会自然净化，完全没有因缘。’（同属唯心常见论，如：赖耶缘起）

﹝第十八卷 ➲﹞ 167. Ekamidāhaṃ, bhante, samayaṃ yena makkhali gosālo tenupasaṅkamiṃ;

大德！有一次，我去拜访末伽梨子。

Another time I approached Makkhali Gosala and,

upasaṅkamitvā makkhalinā gosālena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ.

拜访后，我和末伽梨子互相问候寒暄，说完应酬问候的话后，就在一边坐下。

on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings and courtesies, I sat to one side.

Ekamantaṃ nisinno kho ahaṃ, bhante, makkhaliṃ gosālaṃ etadavocaṃ –

在一边坐下后，大德！我就对末伽梨子这样说：

As I was sitting there I asked him:

‘yathā nu kho imāni, bho gosāla, puthusippāyatanāni…

‘尊贵的乔萨罗！世间有各种各样的工匠技艺者，例如：

'Venerable Gosala, there are these common craftsmen...

… pe…

“① 驯象师、② 驯马师、③ 车夫、④ 弓箭手、⑤ 旗手、⑥ 军营调度官、⑦ 军需官、⑧ 高级军官、⑨ 王子、⑩ 突击队员、⑪ 大力士、⑫ 披甲战士、⑬ 奴仆出身者、⑭ 厨师、⑮ 理发师、⑯ 沐浴侍者、⑰ 点心师、⑱ 花环师、⑲ 染匠、⑳ 织工、㉑ 编篮工、㉒ 陶工、㉓ 会计师、㉔ 印章师。以及世间所知的各种各样的工匠技艺者。”他们就在现世享受自己技艺的成果，让自己安乐幸福，让父母安乐幸福，让妻儿安乐幸福，让朋友同事安乐幸福。他们向沙门、婆罗门布施，这种布施导向天界，带来幸福的果报，有助于往生天界。

... They live off the fruits of their crafts, visible in the here and now...

sakkā nu kho, bho gosāla, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetun’ti?

尊贵的乔萨罗！那么，是否可能开示出像这样在现世就能看到的沙门生活的果报呢？’

Is it possible, venerable sir, to point out a similar fruit of the contemplative life, visible in the here and now?'

第一章 ✩ 轮回净化论——苦乐有限、自然净化 (Purification through Wandering-on) [19]

﹝第十九卷 ➲﹞ 168. Evaṃ vutte, bhante, makkhali gosālo maṃ etadavoca –

大德！当我这样问时，末伽梨子对我这样说：

When this was said, Makkhali Gosala said to me,

‘natthi mahārāja hetu natthi paccayo sattānaṃ saṃkilesāya, ahetū [ahetu (katthaci)] apaccayā sattā saṃkilissanti.

‘大王！没有因、没有缘，导致众生的杂染；众生无因无缘而杂染。

'Great king, there is no cause, no requisite condition, for the defilement of beings. Beings are defiled without cause, without requisite condition.

Natthi hetu, natthi paccayo sattānaṃ visuddhiyā, ahetū apaccayā sattā visujjhanti.

没有因、没有缘，导致众生的清净；众生无因无缘而清净。

There is no cause, no requisite condition, for the purification of beings. Beings are purified without cause, without requisite condition.

Natthi attakāre, natthi parakāre, natthi purisakāre, natthi balaṃ, natthi vīriyaṃ, natthi purisathāmo, natthi purisaparakkamo.

没有自己的行为，没有他人的行为，没有人的行为；没有力量，没有精进，没有人力的强健，没有人力的勇猛。

There is nothing self-caused, nothing other-caused, nothing human-caused. There is no strength, no effort, no human energy, no human endeavor.

Sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ [sukhañca dukkhañca (syā.)] paṭisaṃvedenti.

一切有情，一切生物，一切存在，一切生命，都无自主力，无力，无精进，由命运、结合和本性所决定而转变，在六种阶级中感受苦乐。

All living beings, all life, all beings, all souls are powerless, devoid of strength, devoid of effort. Subject to the changes of fate, serendipity, and nature, they are sensitive to pleasure and pain in the six great classes of birth.

Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni

有一百四十万零六千六百种主要的（生命）起源。

There are 1,406,600 principle modes of origin.

pañca ca kammuno satāni pañca ca kammāni tīṇi ca kammāni kamme ca aḍḍhakamme ca

有五百种业、五种业、三种业、一种业和半种业。

There are 500 kinds of kamma, five kinds, and three kinds; full kamma and half kamma.

dvaṭṭhipaṭipadā dvaṭṭhantarakappā chaḷābhijātiyo aṭṭha purisabhūmiyo

有六十二条道，六十二个中劫，六种种姓，八个人地。

There are 62 pathways, 62 sub-eons, six great classes of birth, eight classes of men,

ekūnapaññāsa ājīvakasate ekūnapaññāsa paribbājakasate ekūnapaññāsa nāgāvāsasate vīse indriyasate tiṃse nirayasate chattiṃsa rajodhātuyo satta saññīgabbhā satta asaññīgabbhā satta nigaṇṭhigabbhā satta devā satta mānusā satta pisācā satta sarā satta pavuṭā [sapuṭā (ka.), pabuṭā (sī.)] satta pavuṭasatāni satta papātā satta papātasatāni satta supinā satta supinasatāni cullāsīti mahākappino [mahākappuno (ka. sī. pī.)] satasahassāni,

四千九百种邪命外道，四千九百种游方者，四千九百种龙的住处，两千种根，三千种地狱，三十六种尘界，七种有想胎，七种无想胎，七种无结胎，七种天，七种人，七种鬼，七个湖，七个结节，七百个结节，七处悬崖，七百处悬崖，七种梦，七百种梦，八万四千大劫。

4,900 modes of livelihood, 4,900 kinds of wanderers, 4,900 Naga-abodes, 2,000 faculties, 3,000 hells, 36 dust-realms, seven spheres of percipient beings, seven spheres of non-percipient beings, seven kinds of jointed plants, seven kinds of devas, seven kinds of human beings, seven kinds of demons, seven great lakes, seven major knots, seven minor knots, 700 major precipices, 700 minor precipices, 700 major dreams, 700 minor dreams, 84,000 great aeons.

yāni bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissanti.

愚者和智者都经历了这些流转轮回之后，将终结痛苦。

Having transmigrated and wandered on through these, the wise and the foolish alike will put an end to pain.

Tattha natthi “imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṃ vā kammaṃ paripācessāmi, paripakkaṃ vā kammaṃ phussa phussa byantiṃ karissāmī”ti hevaṃ natthi.

在此期间，不存在这样的事：‘我通过持戒、禁欲、苦行或梵行，使未成熟的业成熟，或通过不断经历使已成熟的业消尽。’——这样的事是不存在的。

Though one might think, "Through this morality, this practice, this austerity, or this holy life I will ripen unripened kamma and eliminate ripened kamma whenever touched by it" -- that is impossible.

Doṇamite sukhadukkhe pariyantakate saṃsāre, natthi hāyanavaḍḍhane, natthi ukkaṃsāvakaṃse.

苦和乐都已被衡量限定，轮回也有终结的界限，没有减少或增加，没有提升或下降。

Pleasure and pain are measured out, the wandering-on is fixed in its limits. There is no shortening or lengthening, no accelerating or decelerating.

Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti, evameva bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissantī’ti.

就像一个线团扔出去后，会一直滚动直到线完全解开为止；同样地，愚者和智者都经历了流转轮回之后，将终结痛苦。’

Just as a ball of string, when thrown, comes to its end simply by unwinding, in the same way, having transmigrated and wandered on, the wise and the foolish alike will put an end to pain.'

第二章 ✩ 轮回净化论——国王的感想 [20]

﹝第二十卷 ➲﹞ 169. “Itthaṃ kho me, bhante, makkhali gosālo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno saṃsārasuddhiṃ byākāsi.

“就这样，大德！当我问及现世可见的沙门果报时，末伽梨子却回答了轮回净化论。

"Thus, when asked about a fruit of the contemplative life, visible here and now, Makkhali Gosala answered with purification through wandering-on.

Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya,

大德！就好比问芒果，却回答面包果；

Just as if a person, when asked about a mango, were to answer with a breadfruit;

labujaṃ vā puṭṭho ambaṃ byākareyya;

问面包果，却回答芒果。

or, when asked about a breadfruit, were to answer with a mango.

evameva kho me, bhante, makkhali gosālo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno saṃsārasuddhiṃ byākāsi.

同样地，大德！当我问及现世可见的沙门果报时，末伽梨子却回答了轮回净化论！

In the same way, when asked about a fruit of the contemplative life, visible here and now, Makkhali Gosala answered with purification through wandering-on.

Tassa mayhaṃ, bhante, etadahosi –

于是，大德！我产生了这样的想法：

The thought occurred to me:

‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti.

‘像我这样的人，怎么能想到要去斥责居住在我领土内的沙门或婆罗门呢？’

'How can anyone like me think of disparaging a priest or contemplative living in his realm?'

So kho ahaṃ, bhante, makkhalissa gosālassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ.

大德！所以我对末伽梨子的话，既不随喜赞同，也不反驳批评。

Yet I neither delighted in Makkhali Gosala's words nor did I protest against them.

Anabhinanditvā appaṭikkositvā anattamano, anattamanavācaṃ anicchāretvā, tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ.

既不随喜赞同，也不反驳批评，（虽然）心里不满意，但没有说出不满意的话，没有接受他的话，也没有反驳他的话，就从座位上站起来离开了。

Neither delighting nor protesting, I was dissatisfied. Without expressing dissatisfaction, without accepting his teaching, without adopting it, I got up from my seat and left.

第三品 ✫ 阿耆多言论 Ajitakesakambalavādo [21~23]

☆ Ajitakesakambala 阿耆多翅舍钦婆罗 ➾ 阿耆多是名字，钦婆罗是一种粗毛毯衣的名字。这个人起初持有邪见，自己拔掉头发，修习各种苦行作为道法；后来主张纵欲，反对苦行、禁欲和道德，成为“顺世派——享乐主义”的先驱。 ➾ 最早的“唯物论”者，（认为）因是常见的，果是断灭的——主张‘不论是愚者还是智者，死亡就是断灭，没有善恶，没有果报。’（同属唯物断见，如：法界缘起）

﹝第二十一卷 ➲﹞ 170. Ekamidāhaṃ, bhante, samayaṃ yena ajito kesakambalo tenupasaṅkamiṃ;

大德！有一次，我去拜访阿耆多·翅舍钦婆罗。

Another time I approached Ajita Kesakambalin and,

upasaṅkamitvā ajitena kesakambalena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ.

拜访后，我和阿耆多·翅舍钦婆罗互相问候寒暄，说完应酬问候的话后，就在一边坐下。

on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings and courtesies, I sat to one side.

Ekamantaṃ nisinno kho ahaṃ, bhante, ajitaṃ kesakambalaṃ etadavocaṃ –

在一边坐下后，大德！我就对阿耆多·翅舍钦婆罗这样说：

As I was sitting there I asked him:

‘yathā nu kho imāni, bho ajita, puthusippāyatanāni…

‘尊贵的阿耆多！世间有各种各样的工匠技艺者，例如：

'Venerable Ajita, there are these common craftsmen...

…pe… sakkā nu kho, bho ajita, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetun’ti?

“① 驯象师、② 驯马师、③ 车夫、④ 弓箭手、⑤ 旗手、⑥ 军营调度官、⑦ 军需官、⑧ 高级军官、⑨ 王子、⑩ 突击队员、⑪ 大力士、⑫ 披甲战士、⑬ 奴仆出身者、⑭ 厨师、⑮ 理发师、⑯ 沐浴侍者、⑰ 点心师、⑱ 花环师、⑲ 染匠、⑳ 织工、㉑ 编篮工、㉒ 陶工、㉓ 会计师、㉔ 印章师。以及世间所知的各种各样的工匠技艺者。”他们就在现世享受自己技艺的成果，让自己安乐幸福，让父母安乐幸福，让妻儿安乐幸福，让朋友同事安乐幸福。他们向沙门、婆罗门布施，这种布施导向天界，带来幸福的果报，有助于往生天界。尊贵的阿耆多！那么，是否可能开示出像这样在现世就能看到的沙门生活的果报呢？’

... They live off the fruits of their crafts, visible in the here and now... Is it possible, venerable sir, to point out a similar fruit of the contemplative life, visible in the here and now?'

第一章 ✩ 唯物断灭论——享乐主义、一死百了 (Annihilation) [22]

﹝第二十二卷 ➲﹞ 171. Evaṃ vutte, bhante, ajito kesakambalo maṃ etadavoca –

大德！当我这样问时，阿耆多·翅舍钦婆罗对我这样说：

When this was said, Ajita Kesakambalin said to me,

‘natthi, mahārāja, dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ,

‘大王！没有布施，没有供奉，没有祭祀。

'Great king, there is nothing given, nothing offered, nothing sacrificed.

natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko [paraloko (syā.)], natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā [samaggatā (ka.), samaggatā (syā.)] sammāpaṭipannā, ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedenti.

没有善恶业的果报，没有此世，没有他世，没有母亲，没有父亲，没有化生的众生；世间没有那些行为端正、修行正确的沙门、婆罗门，他们通过亲身证悟和了知而宣说此世和他世。

There is no fruit or result of good or bad actions. There is no this world, no next world, no mother, no father, no spontaneously reborn beings; no priests or contemplatives who, faring rightly and practicing rightly, proclaim this world and the next after having directly known and realized it for themselves.

Cātumahābhūtiko ayaṃ puriso, yadā kālaṅkaroti, pathavī pathavikāyaṃ anupeti anupagacchati, āpo āpokāyaṃ anupeti anupagacchati, tejo tejokāyaṃ anupeti anupagacchati, vāyo vāyokāyaṃ anupeti anupagacchati, ākāsaṃ indriyāni saṅkamanti.

人是由四大元素组成的。当他死时，地（元素）回归并融入地（元素）体，水回归并融入水体，火回归并融入火体，风回归并融入风体，诸根消散于虚空。

A person is a composite of four primary elements. At death, the earth (in the body) returns to and merges with the (external) earth-substance. The fire returns to and merges with the external fire-substance. The liquid returns to and merges with the external liquid-substance. The wind returns to and merges with the external wind-substance. The sense-faculties scatter into space.

Āsandipañcamā purisā mataṃ ādāya gacchanti. Yāvāḷāhanā padāni paññāyanti. Kāpotakāni aṭṭhīni bhavanti, bhassantā āhutiyo.

四个人以担架为第五个元素抬着死者走。他们的足迹只能看到坟场为止。骨头变成鸽灰色，祭品终成灰烬。

Four men, with the bier as the fifth, carry the corpse. Its eulogies are sounded only as far as the charnel ground. The bones turn pigeon-colored. The offerings end in ashes.

Dattupaññattaṃ yadidaṃ dānaṃ. Tesaṃ tucchaṃ musā vilāpo ye keci atthikavādaṃ vadanti.

布施是由愚者设立的说法。那些说死后存在的人，他们的话是空洞、虚假、无意义的闲谈。

Generosity is taught by idiots. The words of those who speak of existence after death are false, empty chatter.

Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti, na honti paraṃ maraṇā’ti.

愚者和智者，身体分解后都会断灭、消失，死后就不复存在了。’

With the break-up of the body, the wise and the foolish alike are annihilated, destroyed. They do not exist after death.'

第二章 ✩ 唯物断灭论——国王的感想 [23]

﹝第二十三卷 ➲﹞ 172. Itthaṃ kho me, bhante, ajito kesakambalo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno ucchedaṃ byākāsi.

就这样，大德！当我问及现世可见的沙门果报时，阿耆多·翅舍钦婆罗却回答了断灭论。

Thus, when asked about a fruit of the contemplative life, visible here and now, Ajita Kesakambalin answered with annihilation.

Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya,

大德！就好比问芒果，却回答面包果；

Just as if a person, when asked about a mango, were to answer with a breadfruit;

labujaṃ vā puṭṭho ambaṃ byākareyya;

问面包果，却回答芒果。

or, when asked about a breadfruit, were to answer with a mango.

evameva kho me, bhante, ajito kesakambalo sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno ucchedaṃ byākāsi.

同样地，大德！当我问及现世可见的沙门果报时，阿耆多·翅舍钦婆罗却回答了断灭论！

In the same way, when asked about a fruit of the contemplative life, visible here and now, Ajita Kesakambalin answered with annihilation.

Tassa mayhaṃ, bhante, etadahosi –

于是，大德！我产生了这样的想法：

The thought occurred to me:

‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti.

‘像我这样的人，怎么能想到要去斥责居住在我领土内的沙门或婆罗门呢？’

'How can anyone like me think of disparaging a priest or contemplative living in his realm?'

So kho ahaṃ, bhante, ajitassa kesakambalassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ.

大德！所以我对阿耆多·翅舍钦婆罗的话，既不随喜赞同，也不反驳批评。

Yet I neither delighted in Ajita Kesakambalin's words nor did I protest against them.

Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṃ anicchāretvā tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ.

既不随喜赞同，也不反驳批评，（虽然）心里不满意，但没有说出不满意的话，没有接受他的教导，也没有采纳它，就从座位上站起来离开了。

Neither delighting nor protesting, I was dissatisfied. Without expressing dissatisfaction, without accepting his teaching, without adopting it, I got up from my seat and left.

第四品 ✫ 婆浮陀言论 Pakudhakaccāyanavādo [24~26]

☆ Pakudhakaccāyana 婆浮陀迦旃延 ➾ 从母亲那里得到名字婆浮陀，意思是‘驼背’（或‘牛背’），迦旃延是姓，意思是‘剪发’。他认为世界由七种永恒不变的元素构成。成为“胜论派——原子理论”的先驱之一。 ➾ 元素论者，（认为）因是常见的，果也是常见的——认为‘地、水、火、风、乐、苦、灵魂这七种要素是各自独立、永恒不变的，因此没有加害者，也没有受害者。’（同属常见论，类似于元素论，如：六大缘起）

﹝第二十四卷 ➲﹞ 173. Ekamidāhaṃ, bhante, samayaṃ yena pakudho kaccāyano tenupasaṅkamiṃ;

大德！有一次，我去拜访婆浮陀·迦旃延。

Another time I approached Pakudha Kaccayana and,

upasaṅkamitvā pakudhena kaccāyanena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ.

拜访后，我和婆浮陀·迦旃延互相问候寒暄，说完应酬问候的话后，就在一边坐下。

on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings and courtesies, I sat to one side.

Ekamantaṃ nisinno kho ahaṃ, bhante, pakudhaṃ kaccāyanaṃ etadavocaṃ –

在一边坐下后，大德！我就对婆浮陀·迦旃延这样说：

As I was sitting there I asked him:

‘yathā nu kho imāni, bho kaccāyana, puthusippāyatanāni…

‘尊贵的迦旃延！世间有各种各样的工匠技艺者，例如：

'Venerable Kaccayana, there are these common craftsmen...

…pe…

“① 驯象师、② 驯马师、③ 车夫、④ 弓箭手、⑤ 旗手、⑥ 军营调度官、⑦ 军需官、⑧ 高级军官、⑨ 王子、⑩ 突击队员、⑪ 大力士、⑫ 披甲战士、⑬ 奴仆出身者、⑭ 厨师、⑮ 理发师、⑯ 沐浴侍者、⑰ 点心师、⑱ 花环师、⑲ 染匠、⑳ 织工、㉑ 编篮工、㉒ 陶工、㉓ 会计师、㉔ 印章师。以及世间所知的各种各样的工匠技艺者。”他们就在现世享受自己技艺的成果，让自己安乐幸福，让父母安乐幸福，让妻儿安乐幸福，让朋友同事安乐幸福。他们向沙门、婆罗门布施，这种布施导向天界，带来幸福的果报，有助于往生天界。

... They live off the fruits of their crafts, visible in the here and now...

sakkā nu kho, bho kaccāyana, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetun’ti?

尊贵的迦旃延！那么，是否可能开示出像这样在现世就能看到的沙门生活的果报呢？’

Is it possible, venerable sir, to point out a similar fruit of the contemplative life, visible in the here and now?'

第一章 ✩ 七元素论——无加害者、无受害者 (Non-relatedness) [25]

﹝第二十五卷 ➲﹞ 174. Evaṃ vutte, bhante, pakudho kaccāyano maṃ etadavoca –

大德！当我这样问时，婆浮陀·迦旃延对我这样说：

When this was said, Pakudha Kaccayana said to me,

‘sattime, mahārāja, kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā.

‘大王！有这七种体（元素），它们非被造、非被促成、非被创造、非创造者所造，它们不生育，如山峰般稳固，如石柱般竖立。

'Great king, there are these seven substances -- unmade, irreducible, uncreated, without a creator, barren, stable as a mountain-peak, standing firm like a pillar --

Te na iñjanti, na vipariṇamanti, na aññamaññaṃ byābādhenti, nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā.

它们不动摇，不变化，不互相妨碍，也不能够互相导致乐、苦或乐苦。

that do not alter, do not change, do not interfere with one another, and are incapable of causing one another pleasure, pain, or both pleasure and pain.

Katame satta? Pathavikāyo, āpokāyo, tejokāyo, vāyokāyo, sukhe, dukkhe, jīve sattame –

哪七种呢？地体、水体、火体、风体、乐、苦，以及灵魂为第七。

Which seven? The earth-substance, the liquid-substance, the fire-substance, the wind-substance, pleasure, pain, and the soul as the seventh.

ime satta kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā.

这七种体（元素），非被造、非被促成、非被创造、非创造者所造，它们不生育，如山峰般稳固，如石柱般竖立。

These are the seven substances -- unmade, irreducible, uncreated, without a creator, barren, stable as a mountain-peak, standing firm like a pillar --

Te na iñjanti, na vipariṇamanti, na aññamaññaṃ byābādhenti, nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā.

它们不动摇，不变化，不互相妨碍，也不能够互相导致乐、苦或乐苦。

that do not alter, do not change, do not interfere with one another, and are incapable of causing one another pleasure, pain, or both pleasure and pain.

Tattha natthi hantā vā ghātetā vā, sotā vā sāvetā vā, viññātā vā viññāpetā vā.

在它们之中，没有杀者或使人杀者，没有听者或使人听者，没有识者或使人识者。

And among them there is no killer nor one who causes killing, no hearer nor one who causes hearing, no cognizer nor one who causes cognition.

Yopi tiṇhena satthena sīsaṃ chindati, na koci kiñci [kañci (kaṃ.)] jīvitā voropeti;

即使有人用利剑砍下（别人的）头颅，也没有谁夺去任何人的生命；

When one cuts off [another person's] head, there is no one taking anyone's life.

sattannaṃ tveva [sattannaṃ yeva (sī. syā. kaṃ. pī.)] kāyānamantarena satthaṃ vivaramanupatatī’ti.

只不过是刀剑落入了七种体（元素）之间的空隙而已。’

It is simply between the seven substances that the sword passes.'

第二章 ✩ 七元素论——国王的感想 [26]

﹝第二十六卷 ➲﹞ 175. Itthaṃ kho me, bhante, pakudho kaccāyano sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno aññena aññaṃ byākāsi.

就这样，大德！当我问及现世可见的沙门果报时，婆浮陀·迦旃延却回答了不相关的事。

Thus, when asked about a fruit of the contemplative life, visible here and now, Pakudha Kaccayana answered with non-relatedness.

Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya,

大德！就好比问芒果，却回答面包果；

Just as if a person, when asked about a mango, were to answer with a breadfruit;

labujaṃ vā puṭṭho ambaṃ byākareyya;

问面包果，却回答芒果。

or, when asked about a breadfruit, were to answer with a mango.

evameva kho me, bhante, pakudho kaccāyano sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno aññena aññaṃ byākāsi.

同样地，大德！当我问及现世可见的沙门果报时，婆浮陀·迦旃延却答非所问！

In the same way, when asked about a fruit of the contemplative life, visible here and now, Pakudha Kaccayana answered with non-relatedness.

Tassa mayhaṃ, bhante, etadahosi –

于是，大德！我产生了这样的想法：

The thought occurred to me:

‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti.

‘像我这样的人，怎么能想到要去斥责居住在我领土内的沙门或婆罗门呢？’

'How can anyone like me think of disparaging a priest or contemplative living in his realm?'

So kho ahaṃ, bhante, pakudhassa kaccāyanassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ,

大德！所以我对婆浮陀·迦旃延的话，既不随喜赞同，也不反驳批评，

Yet I neither delighted in Pakudha Kaccayana's words nor did I protest against them.

anabhinanditvā appaṭikkositvā anattamano, anattamanavācaṃ anicchāretvā tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ.

既不随喜赞同，也不反驳批评，（虽然）心里不满意，但没有说出不满意的话，没有接受他的教导，也没有采纳它，就从座位上站起来离开了。

Neither delighting nor protesting, I was dissatisfied. Without expressing dissatisfaction, without accepting his teaching, without adopting it, I got up from my seat and left.

第五品 ✫ 尼乾子言论 Nigaṇṭhanāṭaputtavādo [27~29]

☆ Nigaṇṭhanāṭaputta 尼乾陀若提子 ➾ “尼乾陀”是‘离系缚’的意思，“若提子”意为‘若提（母名）之子’，耆那教创始人（注：通常认为尼乾陀若提子是耆那教第24代祖师，即大雄 Mahavira）。 ➾ 业报论者，（佛教观点认为其）不知因果，主张通过‘四重防护戒律’和苦行，以及惩罚身、口、意（三业），来消除和偿还宿世的罪业。（属于业报论，强调行为的后果，但其解释与佛教的缘起不同） ～参考《中部·优波离经》(MN 56)

﹝第二十七卷 ➲﹞ 176. Ekamidāhaṃ, bhante, samayaṃ yena nigaṇṭho nāṭaputto tenupasaṅkamiṃ;

大德！有一次，我去拜访尼乾陀·若提子。

Another time I approached Nigantha Nataputta and,

upasaṅkamitvā nigaṇṭhena nāṭaputtena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ.

拜访后，我和尼乾陀·若提子互相问候寒暄，说完应酬问候的话后，就在一边坐下。

on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings and courtesies, I sat to one side.

Ekamantaṃ nisinno kho ahaṃ, bhante, nigaṇṭhaṃ nāṭaputtaṃ etadavocaṃ –

在一边坐下后，大德！我就对尼乾陀·若提子这样说：

As I was sitting there I asked him:

‘yathā nu kho imāni, bho aggivessana, puthusippāyatanāni…

‘尼乾子！世间有各种各样的工匠技艺者，例如：

'Venerable Aggivessana, there are these common craftsmen...

… pe…

“① 驯象师、② 驯马师、③ 车夫、④ 弓箭手、⑤ 旗手、⑥ 军营调度官、⑦ 军需官、⑧ 高级军官、⑨ 王子、⑩ 突击队员、⑪ 大力士、⑫ 披甲战士、⑬ 奴仆出身者、⑭ 厨师、⑮ 理发师、⑯ 沐浴侍者、⑰ 点心师、⑱ 花环师、⑲ 染匠、⑳ 织工、㉑ 编篮工、㉒ 陶工、㉓ 会计师、㉔ 印章师。以及世间所知的各种各样的工匠技艺者。”他们就在现世享受自己技艺的成果，让自己安乐幸福，让父母安乐幸福，让妻儿安乐幸福，让朋友同事安乐幸福。他们向沙门、婆罗门布施，这种布施导向天界，带来幸福的果报，有助于往生天界。

... They live off the fruits of their crafts, visible in the here and now...

sakkā nu kho, bho aggivessana, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetun’ti?

尼乾子！那么，是否可能开示出像这样在现世就能看到的沙门生活的果报呢？’

Is it possible, venerable sir, to point out a similar fruit of the contemplative life, visible in the here and now?'

第一章 ✩ 四重防护戒——苦行消业，以偿宿罪 (Fourfold Restraint) [28]

﹝第二十八卷 ➲﹞ 177. Evaṃ vutte, bhante, nigaṇṭho nāṭaputto maṃ etadavoca –

大德！当我这样问时，尼乾陀·若提子对我这样说：

When this was said, Nigantha Nataputta said to me,

‘idha, mahārāja, nigaṇṭho cātuyāmasaṃvarasaṃvuto hoti.

‘大王！在此，尼乾陀由四重防护戒所约束。

'Great king, there is the case where the Nigantha -- the knotless one -- is restrained with the fourfold restraint.

Kathañca, mahārāja, nigaṇṭho cātuyāmasaṃvarasaṃvuto hoti?

大王！尼乾陀如何由四重防护戒所约束呢？

And how is the Nigantha restrained with the fourfold restraint?

Idha, mahārāja, nigaṇṭho sabbavārivārito ca hoti,

在此，大王！尼乾陀防止一切恶，

There is the case where the Nigantha is obstructed by all waters,

sabbavāriyutto ca,

具备一切防护，
conjoined with all waters,

sabbavāridhuto ca,

洗除一切恶，
cleansed with all waters,

sabbavāriphuṭo ca.

遍满一切防护。’

suffused with all waters.

Evaṃ kho, mahārāja, nigaṇṭho cātuyāmasaṃvarasaṃvuto hoti.

大王！尼乾陀就是这样由四重防护戒所约束的。

This is how the Nigantha is restrained with the fourfold restraint.

Yato kho, mahārāja, nigaṇṭho evaṃ cātuyāmasaṃvarasaṃvuto hoti; ayaṃ vuccati, mahārāja, nigaṇṭho [nigaṇṭho nāṭaputto (syā. ka.)] gatatto ca yatatto ca ṭhitatto cā’ti.

大王！当尼乾陀这样由四重防护戒所约束时，大王！他就被称为尼乾陀（离系者）、达到了目标者（gatatta）、自我克制者（yatatta）、自我确立者（ṭhitatta）。’

When the Nigantha -- a knotless one -- is restrained with such a fourfold restraint, he is said to be a Knotless One (Nigantha), a son of Nata (Nataputta), with his self perfected, his self controlled, his self established.'

第二章 ✩ 四重防护戒——国王的感想 [29]

﹝第二十九卷 ➲﹞ 178. Itthaṃ kho me, bhante, nigaṇṭho nāṭaputto sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno cātuyāmasaṃvaraṃ byākāsi.

就这样，大德！当我问及现世可见的沙门果报时，尼乾陀·若提子却回答了四重防护戒。

Thus, when asked about a fruit of the contemplative life, visible here and now, Nigantha Nataputta answered with fourfold restraint.

Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya,

大德！就好比问芒果，却回答面包果；

Just as if a person, when asked about a mango, were to answer with a breadfruit;

labujaṃ vā puṭṭho ambaṃ byākareyya;

问面包果，却回答芒果。

or, when asked about a breadfruit, were to answer with a mango:

evameva kho me, bhante, nigaṇṭho nāṭaputto sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno cātuyāmasaṃvaraṃ byākāsi.

同样地，大德！当我问及现世可见的沙门果报时，尼乾陀·若提子却回答了四重防护戒！

In the same way, when asked about a fruit of the contemplative life, visible here and now, Nigantha Nataputta answered with fourfold restraint.

Tassa mayhaṃ, bhante, etadahosi –

于是，大德！我产生了这样的想法：

The thought occurred to me:

‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti.

‘像我这样的人，怎么能想到要去斥责居住在我领土内的沙门或婆罗门呢？’

'How can anyone like me think of disparaging a priest or contemplative living in his realm?'

So kho ahaṃ, bhante, nigaṇṭhassa nāṭaputtassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ.

大德！所以我对尼乾陀·若提子的话，既不随喜赞同，也不反驳批评。

Yet I neither delighted in Nigantha Nataputta's words nor did I protest against them.

Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṃ anicchāretvā tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ.

既不随喜赞同，也不反驳批评，（虽然）心里不满意，但没有说出不满意的话，没有接受他的教导，也没有采纳它，就从座位上站起来离开了。

Neither delighting nor protesting, I was dissatisfied. Without expressing dissatisfaction, without accepting his teaching, without adopting it, I got up from my seat and left.

第六品 ✫ 散若夷子言论 Sañcayabelaṭṭhaputtavādo [30~32]

☆ Sañcayabelaṭṭhaputta 散若夷毗罗梨子 ➾ 毗罗梨子（Belaṭṭhaputta）意为‘毗罗梨（女仆名）之子’，散若夷（Sañjaya）是名字。舍利弗和目犍连在成为佛陀弟子之前，曾跟随他学习。 ➾ 不可知论者、怀疑论者，（佛教观点认为其）迴避问题，对于“因果业报”等问题，采取‘迴避、含糊其辞、拒绝做出判断的态度’（鳗鱼行者）。（属于不可知论、诡辩论者。注：将此与中观等同是后世观点，不应混淆。）

☆ 怀疑论 ➾ 对客观世界和客观真理是否存在、能否认识表示怀疑。

☆ 不可知论 ➾ 认为除了感觉或现象外，世界本身是无法被认识的。

☆ 诡辩论（鳗鱼行）amarā-vikkhepa (sophist) ➾ 如同鳗鱼般滑溜，难以捉摸，迴避明确答复。

﹝第三十卷 ➲﹞ 179. Ekamidāhaṃ, bhante, samayaṃ yena sañcayo belaṭṭhaputto tenupasaṅkamiṃ;

大德！有一次，我去拜访散若夷·毗罗梨子。

Another time I approached Sañjaya Belatthaputta and,

upasaṅkamitvā sañcayena belaṭṭhaputtena saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ.

拜访后，我和散若夷·毗罗梨子互相问候寒暄，说完应酬问候的话后，就在一边坐下。

on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings and courtesies, I sat to one side.

Ekamantaṃ nisinno kho ahaṃ bhante, sañcayaṃ belaṭṭhaputtaṃ etadavocaṃ –

在一边坐下后，大德！我就对散若夷·毗罗梨子这样说：

As I was sitting there I asked him:

‘yathā nu kho imāni, bho sañcaya, puthusippāyatanāni…

‘尊贵的散若夷！世间有各种各样的工匠技艺者，例如：

'Venerable Sañjaya, there are these common craftsmen...

…pe…

“① 驯象师、② 驯马师、③ 车夫、④ 弓箭手、⑤ 旗手、⑥ 军营调度官、⑦ 军需官、⑧ 高级军官、⑨ 王子、⑩ 突击队员、⑪ 大力士、⑫ 披甲战士、⑬ 奴仆出身者、⑭ 厨师、⑮ 理发师、⑯ 沐浴侍者、⑰ 点心师、⑱ 花环师、⑲ 染匠、⑳ 织工、㉑ 编篮工、㉒ 陶工、㉓ 会计师、㉔ 印章师。以及世间所知的各种各样的工匠技艺者。”他们就在现世享受自己技艺的成果，让自己安乐幸福，让父母安乐幸福，让妻儿安乐幸福，让朋友同事安乐幸福。他们向沙门、婆罗门布施，这种布施导向天界，带来幸福的果报，有助于往生天界。

They live off the fruits of their crafts, visible in the here and now...

sakkā nu kho, bho sañcaya, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetun’ti?

尊贵的散若夷！那么，是否可能开示出像这样在现世就能看到的沙门生活的果报呢？’

Is it possible, venerable sir, to point out a similar fruit of the contemplative life, visible in the here and now?'

第一章 ✩ 含糊其辞的不可知论——采取迴避、拒绝判断 (Evasion) [31]

☆ （类比：在知识管理或沟通理论中，有类似‘乔哈里视窗’的概念，将认知分为四个区域：⑴ 开放区——我知道、你也知道，⑵ 盲点区——我不知、你知道，⑶ 隐藏区——我知道、你不知，⑷ 未知区——我不知、你也不知。散若夷的态度类似于停留在‘未知区’并拒绝探索。）

﹝第三十一卷 ➲﹞ 180. Evaṃ vutte, bhante, sañcayo belaṭṭhaputto maṃ etadavoca –

大德！当我这样问时，散若夷·毗罗梨子对我这样说：

When this was said, Sañjaya Belatthaputta said to me,

‘atthi paro lokoti iti ce maṃ pucchasi, atthi paro lokoti iti ce me assa, atthi paro lokoti iti te naṃ byākareyyaṃ.

‘如果你问我：“有他世吗？” 如果我认为“有他世”，我就会向你宣称“有他世”。

'If you ask me if there exists another world [after death], if I thought that there exists another world, would I declare that to you?

Evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no.

但我并不这么认为，不认为那样，不认为那样以外的方式，不认为‘并非如此’，也不认为‘并非并非如此’。

I don't think so. I don't think in that way. I don't think otherwise. I don't think not. I don't think not not.

Natthi paro loko…pe… atthi ca natthi ca paro loko…pe… nevatthi na natthi paro loko…pe…

如果你问我：“没有他世吗？”……“他世既有又无吗？”……“他世非有非无吗？”……（我的回答也一样）。

If you asked me if there isn't another world... both is and isn't... neither is nor isn't...

atthi sattā opapātikā…pe… natthi sattā opapātikā…pe… atthi ca natthi ca sattā opapātikā…pe… nevatthi na natthi sattā opapātikā…pe…

“有化生的众生吗？”……“没有化生的众生吗？”……“化生的众生既有又无吗？”……“化生的众生非有非无吗？”……（我的回答也一样）。

if there are beings who transmigrate... if there aren't... both are and aren't... neither are nor aren't...

atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko…pe… natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko…pe…atthi ca natthi ca sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko…pe… nevatthi na natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko…pe…

“有善恶业的果报吗？”……“没有善恶业的果报吗？”……“善恶业的果报既有又无吗？”……“善恶业的果报非有非无吗？”……（我的回答也一样）。

...

hoti tathāgato paraṃ maraṇā…pe… na hoti tathāgato paraṃ maraṇā…pe… hoti ca na ca hoti tathāgato paraṃ maraṇā…pe…

“如来死后存在吗？”……“如来死后不存在吗？”……“如来死后既存在又不存在吗？”……（我的回答也一样）。

if the Tathagata exists after death... doesn't...

neva hoti na na hoti tathāgato paraṃ maraṇāti iti ce maṃ pucchasi, neva hoti na na hoti tathāgato paraṃ maraṇāti iti ce me assa, neva hoti na na hoti tathāgato paraṃ maraṇāti iti te naṃ byākareyyaṃ.

如果你问我：“如来死后非存在非不存在吗？”如果我认为“如来死后非存在非不存在”，我就会向你宣称“如来死后非存在非不存在”。

both... neither exists nor exists after death, would I declare that to you?

Evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti.

但我并不这么认为，不认为那样，不认为那样以外的方式，不认为‘并非如此’，也不认为‘并非并非如此’。’

I don't think so. I don't think in that way. I don't think otherwise. I don't think not. I don't think not not.'

第二章 ✩ 含糊其辞的不可知论——国王的感想 [32]

﹝第三十二卷 ➲﹞ 181. Itthaṃ kho me, bhante, sañcayo belaṭṭhaputto sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno vikkhepaṃ byākāsi.

就这样，大德！当我问及现世可见的沙门果报时，散若夷·毗罗梨子却回答了含糊其辞（的不可知论）。

Thus, when asked about a fruit of the contemplative life, visible here and now, Sañjaya Belatthaputta answered with evasion.

Seyyathāpi, bhante, ambaṃ vā puṭṭho labujaṃ byākareyya,

大德！就好比问芒果，却回答面包果；

Just as if a person, when asked about a mango, were to answer with a breadfruit;

labujaṃ vā puṭṭho ambaṃ byākareyya;

问面包果，却回答芒果。

or, when asked about a breadfruit, were to answer with a mango:

evameva kho me, bhante, sañcayo belaṭṭhaputto sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno vikkhepaṃ byākāsi.

同样地，大德！当我问及现世可见的沙门果报时，散若夷·毗罗梨子却回答了含糊其辞！

In the same way, when asked about a fruit of the contemplative life, visible here and now, Sañjaya Belatthaputta answered with evasion.

Tassa mayhaṃ, bhante, etadahosi –

于是，大德！我产生了这样的想法：

The thought occurred to me:

‘ayañca imesaṃ samaṇabrāhmaṇānaṃ sabbabālo sabbamūḷho.

‘在这些沙门、婆罗门中，这个人真是最愚蠢、最糊涂的。

'This -- among these priests and contemplatives -- is the most foolish and confused of all.

Kathañhi nāma sandiṭṭhikaṃ sāmaññaphalaṃ puṭṭho samāno vikkhepaṃ byākarissatī’ti.

当被问及现世可见的沙门果报时，怎么能用含糊其辞来回答呢？’

How can he, when asked about a fruit of the contemplative life, visible here and now, answer with evasion?'

Tassa mayhaṃ, bhante, etadahosi –

然而，大德！我又产生了这样的想法：

Still the thought occurred to me:

‘kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ apasādetabbaṃ maññeyyā’ti.

‘像我这样的人，怎么能想到要去斥责居住在我领土内的沙门或婆罗门呢？’

'How can anyone like me think of disparaging a priest or contemplative living in his realm?'

So kho ahaṃ, bhante, sañcayassa belaṭṭhaputtassa bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ.

大德！所以我对散若夷·毗罗梨子的话，既不随喜赞同，也不反驳批评。

Yet I neither delighted in Sañjaya Belatthaputta's words nor did I protest against them.

Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṃ anicchāretvā tameva vācaṃ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṃ.

既不随喜赞同，也不反驳批评，（虽然）心里不满意，但没有说出不满意的话，没有接受他的教导，也没有采纳它，就从座位上站起来离开了。

Neither delighting nor protesting, I was dissatisfied. Without expressing dissatisfaction, without accepting his teaching, without adopting it, I got up from my seat and left.

卍　　　　卍　　　　卍

♨ 第四篇 佛陀的回答：出家修行的圆满果报 The Buddha's Answer [33~100]

﹝第三十三卷 ➲﹞ 182. Sohaṃ, bhante, bhagavantampi pucchāmi –

大德！所以我也请问世尊：

So, lord, I ask the Blessed One as well:

‘yathā nu kho imāni, bhante, puthusippāyatanāni seyyathidaṃ –

‘大德！正如世间有各种各样的工匠技艺者，例如：

There are these common craftsmen:

① hatthārohā ② assārohā ③ rathikā ④ dhanuggahā ⑤ celakā ⑥ calakā ⑦ piṇḍadāyakā ⑧ uggā ⑨ rājaputtā ⑩ pakkhandino ⑪ mahānāgā sūrā ⑫ cammayodhino ⑬ dāsikaputtā ⑭ āḷārikā ⑮ kappakā ⑯ nhāpakā [nahāpikā (sī.), nhāpikā (syā.)] ⑰ sūdā ⑱ mālākārā ⑲ rajakā ⑳ pesakārā ㉑ naḷakārā ㉒ kumbhakārā ㉓ gaṇakā ㉔ muddikā,

“① 驯象师、② 驯马师、③ 车夫、④ 弓箭手、⑤ 旗手、⑥ 军营调度官、⑦ 军需官、⑧ 高级军官、⑨ 王子、⑩ 突击队员、⑪ 大力士、⑫ 披甲战士/皮甲战士、⑬ 奴仆出身者、⑭ 厨师、⑮ 理发师、⑯ 沐浴侍者、⑰ 点心师、⑱ 花环师、⑲ 洗染工、⑳ 织工、㉑ 编篮工、㉒ 陶工、㉓ 计算师/会计师、㉔ 印章师，

① elephant-trainers, ② horse-trainers, ③ charioteers, ④ archers, ⑤ standard bearers, ⑥ camp marshals, ⑦ supply corps officers, ⑧ high royal officers, ⑩ commandos, ⑪ military heroes, ⑫ armor-clad warriors, leather-clad warriors, ⑬ domestic slaves, ⑭ cooks, ⑮ barbers, ⑯ bath attendants, ⑰ confectioners, ⑱ garland-makers, ⑲ laundrymen, ⑳ weavers, ㉑ basket-makers, ㉒ potters, ㉓ calculators, accountants,

yāni vā panaññānipi evaṃgatāni puthusippāyatanāni,

以及其他任何类似这样的各种工匠技艺者。”

and any other craftsmen of a similar sort.

te diṭṭheva dhamme sandiṭṭhikaṃ sippaphalaṃ upajīvanti,

他们就在现世依靠他们技艺的可见成果来生活，

They live off the fruits of their crafts, visible in the here and now.

te tena attānaṃ sukhenti pīṇenti, mātāpitaro sukhenti pīṇenti, puttadāraṃ sukhenti pīṇenti, mittāmacce sukhenti pīṇenti,

他们用这些成果让自己快乐满足，让父母快乐满足，让妻儿快乐满足，让朋友同事快乐满足。

They give happiness and pleasure to themselves, to their parents, wives, and children, to their friends and colleagues.

samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhapenti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ.

他们向沙门、婆罗门设立上等的、导向天界的、带来善报的、能转生天界的布施。

They put in place an excellent presentation of offerings to priests and contemplatives, leading to heaven, resulting in happiness, conducive to a heavenly rebirth.

Sakkā nu kho me, bhante, evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetun’ti?

大德！那么，是否可能（为我）开示出像这样在现世就能看到的沙门生活的果报呢？’

Is it possible, lord, to point out a similar fruit of the contemplative life, visible in the here and now?"

第一品 ✫ 沙门果报的第一例 Paṭhamasandiṭṭhikasāmaññaphalaṃ [34~36]

﹝第三十四卷 ➲﹞ 183. “Sakkā, mahārāja.

世尊说：“可以的，大王。

"Yes, it is, great king.

Tena hi, mahārāja, taññevettha paṭipucchissāmi.

那么，大王！我就此反问你。

But first, with regard to that, I will ask you a counter-question.

Yathā te khameyya, tathā naṃ byākareyyāsi.

你觉得怎样合适，就怎样回答。

Answer however you please.

第一章 ✩ 奴仆出家 (The First Visible Fruit of the Contemplative Life) [34~36]

Taṃ kiṃ maññasi, mahārāja, idha te assa puriso dāso kammakāro [kammakaro (sī. syā. kaṃ. pī.)]

大王！你认为如何？假设你有一个人，是你的奴隶、工人，

Suppose there were a man of yours: your slave, your workman,

pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako [mukhullokiko (syā. kaṃ. ka.)].

比你先起，比你晚睡，听从你的吩咐，行为令你满意，说话讨你喜欢，总是看着你的脸色行事。

rising in the morning before you, going to bed in the evening only after you, doing whatever you order, always acting to please you, speaking politely to you, always watching for the look on your face.

Tassa evamassa –

他可能会这样想：

The thought would occur to him:

‘acchariyaṃ, vata bho, abbhutaṃ, vata bho, puññānaṃ gati, puññānaṃ vipāko.

Ayañhi rājā māgadho ajātasattu vedehiputto manusso; ahampi manusso.

‘真是稀有啊！真是奇妙啊！福德的趣向，福德的果报！这位摩揭陀国王，韦提希之子阿阇世是人，我也是人。

'Isn't it amazing? Isn't it astounding? -- the destination, the results, of meritorious deeds. For this King Ajatasattu is a human being, and I, too, am a human being,

Ayañhi rājā māgadho ajātasattu vedehiputto pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, devo maññe.

然而这位摩揭陀国王，韦提希之子阿阇世，圆满具足地享受着五种感官欲乐，简直就像天神一样。

yet King Ajatasattu enjoys himself supplied and replete with the five strings of sensuality -- like a deva, as it were --

Ahaṃ panamhissa dāso kammakāro

而我却是他的奴隶、工人，
while I am his slave, his workman...

pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako.

比他先起，比他晚睡，听从他的吩咐，行为令他满意，说话讨他喜欢，总是看着他的脸色行事。

always watching for the look on his face.

So vatassāhaṃ puññāni kareyyaṃ.

我也应该做些福德善行。

I, too, should do meritorious deeds.

Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti.

要是我也剃除须发，穿上袈裟衣，从家庭出家，过无家的生活，那该多好啊！’

What if I were to shave off my hair and beard, put on the ochre robes, and go forth from the household life into homelessness?'

So aparena samayena kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya.

于是过了一段时间，他剃除须发，穿上袈裟衣，从家庭出家，过无家的生活。

So after some time he shaves off his hair and beard, puts on the ochre robes, and goes forth from the household life into homelessness.

So evaṃ pabbajito samāno kāyena saṃvuto vihareyya, vācāya saṃvuto vihareyya, manasā saṃvuto vihareyya, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke.

像这样出家后，他守护身、口、意而住，满足于最基本的衣食，乐于独处。

Having thus gone forth he lives restrained in body, speech, and mind, content with the simplest food and shelter, delighting in solitude.

Taṃ ce te purisā evamāroceyyuṃ –

那时，如果你的手下向你报告说：

Then suppose one of your men were to inform you:

‘yagghe deva jāneyyāsi, yo te so puriso [yo te puriso (sī. ka.)] dāso kammakāro

‘陛下，您应该知道，您原来的那个人——您的奴隶、工人，

'You should know, your majesty, that that man of yours -- your slave, your workman...

pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako;

那个比您先起、比您晚睡、听从吩咐、行为令您满意、说话讨您喜欢、总是看着您脸色行事的人；
always watching for the look on your face...

so, deva, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito.

陛下！他已经剃除须发，穿上袈裟衣，从家庭出家，过无家的生活了。

has gone forth from the household life into homelessness...

So evaṃ pabbajito samāno kāyena saṃvuto viharati, vācāya saṃvuto viharati, manasā saṃvuto viharati, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke’ti.

像这样出家后，他守护身、口、意而住，满足于最基本的衣食，乐于独处。’

content with the simplest food and shelter, delighting in solitude.'

☆ 《佛遗教经》参考 ➾ [40] 你们这些比丘！接受各种饮食时，应当像服药一样，对于好的坏的，不要生起增减之心。[41] 目的是为了支撑身体，消除饥渴。

Api nu tvaṃ evaṃ vadeyyāsi –

那时，你会这样说吗：

Would you, thus informed, say,

‘etu me, bho, so puriso, punadeva hotu dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako’ti?

‘喂！让那个人回来！让他再做我的奴隶、工人，比我先起、比我晚睡、听从吩咐、行为令我满意、说话讨我喜欢、总是看着我的脸色行事！’？

'Bring that man back to me. Make him again be my slave, my workman... always watching for the look on my face!'?"

﹝第三十五卷 ➲﹞ 184. “No hetaṃ, bhante. Atha kho naṃ mayameva abhivādeyyāmapi, paccuṭṭheyyāmapi, āsanenapi nimanteyyāma,

国王说：“绝不会这样，大德！恰恰相反，我们自己反而应该向他行礼，起立迎接，邀请他入座，

"Not at all, lord. Rather, I am the one who should bow down to him, rise up out of respect for him, invite him to a seat,

abhinimanteyyāmapi naṃ cīvara piṇḍapāta senāsana gilāna ppaccaya bhesajja parikkhārehi, dhammikampissa rakkhāvaraṇaguttiṃ saṃvidaheyyāmā”ti.

并且供养他衣服、饮食、住所、以及生病所需的药品和用具，我们还应当为他提供合乎道义的安全、防卫和保护。”

invite him to accept gifts of robes, almsfood, lodgings, and medicinal requisites for the sick. And I would provide him with righteous safety, defense, and protection."

☆ 《佛遗教经》参考 ➾ [42] 如同蜜蜂采花，只取其味，不损害花的色香。[43] 比丘也是这样，接受他人供养，目的是为了消除自身烦恼，不应过多索求，以免损害他人的善心。[44] 譬如智者，衡量牛的力气能承受多少？不让它负担过重，以致耗尽它的力气！

﹝第三十六卷 ➲﹞ 185. “Taṃ kiṃ maññasi, mahārāja, yadi evaṃ sante hoti vā sandiṭṭhikaṃ sāmaññaphalaṃ no vā”ti?

世尊说：“大王！你认为如何？既然如此，这是不是现世可见的沙门生活的果报呢？”

"So what do you think, great king. With that being the case, is there a visible fruit of the contemplative life, or is there not?"

“Addhā kho, bhante, evaṃ sante hoti sandiṭṭhikaṃ sāmaññaphala”nti.

国王说：“确实如此，大德！既然如此，这确实是现世可见的沙门生活的果报。”

"Yes, lord. With that being the case, there certainly is a visible fruit of the contemplative life."

“Idaṃ kho te, mahārāja, mayā paṭhamaṃ diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññatta”nti.

世尊说：“大王！这就是我为你指出的，第一个在现世可见的沙门生活的果报。”

"This, great king, is the first fruit of the contemplative life, visible in the here and now, that I point out to you."

第二品 ✫ 沙门果报的第二例 Dutiyasandiṭṭhikasāmaññaphalaṃ [37~39]

﹝第三十七卷 ➲﹞ 186. “Sakkā pana, bhante, aññampi evameva diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetun”ti?

国王说：“大德！是否还能指出其他像这样在现世可见的沙门生活的果报呢？”

"But is it possible, lord, to point out yet another fruit of the contemplative life, visible in the here and now?"

“Sakkā, mahārāja.

世尊说：“可以的，大王。

"Yes, it is, great king.

Tena hi, mahārāja, taññevettha paṭipucchissāmi.

那么，大王！我就此反问你。

But first, with regard to that, I will ask you a counter-question.

Yathā te khameyya, tathā naṃ byākareyyāsi.

你觉得怎样合适，就怎样回答。

Answer however you please.

第一章 ✩ 农夫出家 (The Second Visible Fruit of the Contemplative Life) [37~39]

Taṃ kiṃ maññasi, mahārāja, idha te assa puriso kassako gahapatiko karakārako rāsivaḍḍhako.

大王！你认为如何？假设你有一个人，是个农夫、家主，他是纳税人，充实着国库。

Suppose there were a man of yours: a farmer, a householder, a taxpayer swelling the royal treasury.

Tassa evamassa –

他可能会这样想：

The thought would occur to him:

‘acchariyaṃ vata bho, abbhutaṃ vata bho, puññānaṃ gati, puññānaṃ vipāko. Ayañhi rājā māgadho ajātasattu vedehiputto manusso, ahampi manusso.

‘真是稀有啊！真是奇妙啊！福德的趣向，福德的果报！这位摩揭陀国王，韦提希之子阿阇世是人，我也是人。

'Isn't it amazing? Isn't it astounding? -- the destination, the results, of meritorious deeds! For this King Ajatasattu is a human being, and I, too, am a human being,

Ayañhi rājā māgadho ajātasattu vedehiputto pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, devo maññe.

然而这位摩揭陀国王，韦提希之子阿阇世，圆满具足地享受着五种感官欲乐，简直就像天神一样。

yet King Ajatasattu enjoys himself supplied and replete with the five strings of sensuality -- like a deva, as it were --

Ahaṃ panamhissa kassako gahapatiko karakārako rāsivaḍḍhako.

而我却是他的农夫、家主，是纳税人，充实着国库。

while I am a farmer, a householder, a taxpayer swelling the royal treasury.

So vatassāhaṃ puññāni kareyyaṃ.

我也应该做些福德善行。

I, too, should do meritorious deeds.

Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti.

要是我也剃除须发，穿上袈裟衣，从家庭出家，过无家的生活，那该多好啊！’

What if I were to shave off my hair and beard, put on the ochre robes, and go forth from the household life into homelessness?'

“So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya, appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya.

于是过了一段时间，他舍弃或多或少的财富，舍弃或多或少的亲属圈，剃除须发，穿上袈裟衣，从家庭出家，过无家的生活。

"So after some time he abandons his mass of wealth, large or small; leaves his circle of relatives, large or small; shaves off his hair and beard, puts on the ochre robes, and goes forth from the household life into homelessness.

So evaṃ pabbajito samāno kāyena saṃvuto vihareyya, vācāya saṃvuto vihareyya, manasā saṃvuto vihareyya, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke.

像这样出家后，他守护身、口、意而住，满足于最基本的衣食，乐于独处。

Having thus gone forth he lives restrained in body, speech, and mind, content with the simplest food and shelter, delighting in solitude.

Taṃ ce te purisā evamāroceyyuṃ –

那时，如果你的手下向你报告说：

Then suppose one of your men were to inform you:

‘yagghe, deva jāneyyāsi, yo te so puriso [yo te puriso (sī.)] kassako gahapatiko karakārako rāsivaḍḍhako;

‘陛下，您应该知道，您原来的那个人——那个农夫、家主，纳税人，充实国库的人；

'You should know, your majesty, that that man of yours -- the farmer, the householder, the taxpayer swelling the royal treasury...

so deva kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito.

陛下！他已经剃除须发，穿上袈裟衣，从家庭出家，过无家的生活了。

has gone forth from the household life into homelessness...

So evaṃ pabbajito samāno kāyena saṃvuto viharati, vācāya saṃvuto viharati, manasā saṃvuto viharati, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke”ti.

像这样出家后，他守护身、口、意而住，满足于最基本的衣食，乐于独处。’

content with the simplest food and shelter, delighting in solitude.'

Api nu tvaṃ evaṃ vadeyyāsi –

那时，你会这样说吗：

Would you, thus informed, say,

‘etu me, bho, so puriso, punadeva hotu kassako gahapatiko karakārako rāsivaḍḍhako’ti?

‘喂！让那个人回来！让他再做农夫、家主，做纳税人，充实国库！’？

'Bring that man back to me. Make him again be a farmer, a householder, a taxpayer swelling the royal treasury!'?"

﹝第三十八卷 ➲﹞ 187. “No hetaṃ, bhante. Atha kho naṃ mayameva abhivādeyyāmapi, paccuṭṭheyyāmapi, āsanenapi nimanteyyāma,

国王说：“大德！不是这样的。我们应该向他问候，起身迎接，邀请他就座，

"Not at all, lord. Rather, I am the one who should bow down to him, rise up out of respect for him, invite him to a seat,

abhinimanteyyāmapi naṃ cīvara piṇḍapāta senāsana gilāna ppaccaya bhesajja parikkhārehi, dhammikampissa rakkhāvaraṇaguttiṃ saṃvidaheyyāmā”ti.

供养他衣服、食物、住所及生病时所需的医药和用具，并且会如法地保护、护卫、守护他。”

invite him to accept gifts of robes, almsfood, lodgings, and medicinal requisites for the sick. And I would provide him with righteous safety, defense, and protection."

﹝第三十九卷 ➲﹞ 188. “Taṃ kiṃ maññasi, mahārāja? Yadi evaṃ sante hoti vā sandiṭṭhikaṃ sāmaññaphalaṃ no vā”ti?

世尊说：“大王您认为如何？如果是这样的话，（那么）是否存在沙门修行的现世可见果报呢？”

"So what do you think, great king. With that being the case, is there a visible fruit of the contemplative life, or is there not?"

“Addhā kho, bhante, evaṃ sante hoti sandiṭṭhikaṃ sāmaññaphalan”ti.

国王说：“大德！确实如此，（这样就）存在沙门修行的现世可见果报。”

"Yes, lord. With that being the case, there certainly is a visible fruit of the contemplative life."

“Idaṃ kho te, mahārāja, mayā dutiyaṃ diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññattan”ti.

世尊说：“大王！这就是我所指出的，沙门修行的第二种现世可见果报。”

"This, great king, is the second fruit of the contemplative life, visible in the here and now, that I point out to you."

第三品 ✫ 沙门果报的第三个例子 Paṇītatarasāmaññaphalaṃ [40~44]

﹝第四十卷 ➲﹞ 189. “Sakkā pana, bhante, aññampi diṭṭheva dhamme sandiṭṭhikaṃ sāmaññaphalaṃ paññapetuṃ imehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañcā”ti?

国王说：“大德！除了这两种，是否还能说明其他更胜妙、更殊胜的沙门修行现世可见果报呢？”

"But is it possible, lord, to point out yet another fruit of the contemplative life, visible in the here and now?"

“Sakkā, mahārāja.

世尊说：“大王！这是可能的。

"Yes, it is, great king.

Tena hi, mahārāja, suṇohi, sādhukaṃ manasi karohi, bhāsissāmī”ti.

那么，大王！请仔细听，好好放在心上，我将要说了。”

Listen and pay close attention. I will speak.

“Evaṃ, bhante”ti kho rājā māgadho ajātasattu vedehiputto bhagavato paccassosi.

摩揭陀国国王韦提希子阿阇世回答世尊说：“是的，世尊！”

…

﹝第四十一卷 ➲﹞ 190. Bhagavā etadavoca –

世尊这样说道：

…

第一章 ✩ 忆念佛陀的功德 [41]

“idha, mahārāja, ① tathāgato loke uppajjati ② arahaṃ ③ sammāsambuddho ④ vijjācaraṇasampanno ⑤ sugato ⑥ lokavidū ⑦ anuttaro ⑧ purisadammasārathi ⑨ satthā devamanussānaṃ ⑩ buddho ⑪ bhagavā.

“是这样的，大王！① 如来出现在世间，他确实是：‘② 阿罗汉——值得供养的人、③ 正等觉者——完全依靠自己正确觉悟的人、④ 明行具足者、⑤ 善逝者、⑥ 世间了解者、⑦ 无上士、⑧ 可调化者的调御者、⑨ 天人和人类的导师、⑩ 佛陀、⑪ 世尊。’

"There is the case, great king, where a Tathagata appears in the world, worthy and rightly self-awakened.

So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti.

如来对包含天界、魔界、梵天界在内的这个世界，以及由沙门、婆罗门、天神和人类组成的众生，凭借自身的超凡智慧完全证悟之后，向他们宣示（所证悟的法）。

He teaches the Dhamma admirable in its beginning, admirable in its middle, admirable in its end.

So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.

如来所宣说的法，初、中、后阶段都善妙，义理善妙，言辞表达也善妙，（他）开示了那完全圆满、极其清净的梵行（圣洁的修行生活）。

He proclaims the holy life both in its particulars and in its essence, entirely perfect, surpassingly pure.

第二章 ✩ 在家的居士出家 (Higher Fruits of the Contemplative Life) [42~44]

☆ 佛遗教经 ➾ [72] 你们这些比丘！应当自己摸摸头，（想想自己）已经舍弃了装饰和美好的（物品），穿着染色不鲜亮的衣服，拿着乞食的钵，依靠乞食来维持生活，自己要看到是这样的（状态）。

﹝第四十二卷 ➲﹞ 191. Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto.

在家的居士，或居士的儿子，或其他某个家族的后代子孙，听闻了如来所说的法；

A householder or householder's son, hearing the Dhamma,

So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati.

他听闻此法之后，对如来生起了信心，
gains conviction in the Tathagata

So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati –

他具备了这样获得的信心后，如此深入地思考：
and reflects:

☆ 佛遗教经 ➾ [73] 如果生起骄慢之心，应当迅速地消灭它！[74] 增长骄慢之心，尚且不是世俗在家人所适宜的，何况是出家修道的人：[75] ‘为了解脱的缘故，自己降低身份，而去行乞吗？’

‘sambādho gharāvāso rajopatho, abbhokāso pabbajjā.

‘在家的生活是束缚的、充满尘垢的道路，而出家的生活如同在开阔的虚空中一样（自由）。

'Household life is confining, a dusty path. The life gone forth is like the open air.

Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ.

住在家里的人，不容易完全地修习那圆满、清净、如磨亮的螺贝般光洁的梵行。

It is not easy living at home to practice the holy life totally perfect, totally pure, like a polished shell.

Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti.

那么，不如让我剃除须发，穿上袈裟色的衣服，从家庭出家，过没有家庭的生活吧。’

What if I were to shave off my hair and beard, put on the ochre robes, and go forth from the household life into homelessness?'

﹝第四十三卷 ➲﹞ 192. So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.”

此后过了一段时间，他舍弃了或多或少的财产，离开了或大或小的亲属圈子，剃除须发，穿上袈裟色的衣服，从家庭出家，过没有家庭的生活。”

So after some time he abandons his mass of wealth, large or small; leaves his circle of relatives, large or small; shaves off his hair and beard, puts on the ochre robes, and goes forth from the household life into homelessness."

☆ pātimokkha 波罗提木叉 ➾ pātimokkha-saṃvara 别（pāti 朝向）解脱（mokkha）律仪（saṃvara 防护、守则） ➾ 朝向解脱的防护守则。

﹝第四十四卷 ➲﹞ 193. “So evaṃ pabbajito samāno pātimokkha saṃvara saṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu,

“他这样出家之后，依靠‘别解脱律仪’（即僧团戒律）来防护自己，行为和活动范围（乞食处等）都符合规范，即使对微小的过错也视之为危险，（他）接受并学习各项学处（戒条）。

"When he has thus gone forth, he lives restrained by the rules of the monastic code, seeing danger in the slightest faults.

kāyakammavacīkammena samannāgato kusalena, parisuddhājīvo sīlasampanno, indriyesu guttadvāro [guttadvāro, bhojane mattaññū (ka.)], satisampajaññena samannāgato, santuṭṭho.

他具足善的身业和语业，过着清净的生活，戒行圆满，守护着感官的门户，具足正念和清晰的觉知，并且知足。

Consummate in his virtue, he guards the doors of his senses, is possessed of mindfulness and alertness, and is content.

第四品 ✫ 沙门现世的胜妙果报 The Sublime Fruit of the Contemplative Life [45~100]

第一章 ✩ 戒律篇 [45~63]

☆ 佛遗教经 ➾ [4] 你们这些比丘！在我灭度之后，应当尊重、珍爱波罗提木叉（戒律）。[5] 如同在黑暗中遇到光明，贫穷的人得到宝藏。[6] 应当知道这个（戒律），就是你们的导师，（这）和我住在世间，没有什么不同！

第一节 ❦ 戒律小篇 Cūḷasīlaṃ (The Lesser Section on Virtue) [45]

﹝第四十五卷 ➲﹞ 194. Kathañca, mahārāja, bhikkhu sīlasampanno hoti?

大王！比丘如何做到戒行圆满呢？

And how is a monk consummate in virtue?

一、 远离杀生 [45]

Idha, mahārāja, bhikkhu pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti. Nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.

大王！在此（佛法中），有这样一位比丘，他舍弃杀生，远离杀生，放下屠刀和棍棒，有惭愧心，充满慈悲，怜悯并利益一切有生命者、众生，与它们友善共住。

Abandoning the taking of life, he abstains from the taking of life. He dwells with his rod laid down, his knife laid down, scrupulous, merciful, compassionate for the welfare of all living beings.

Idampissa hoti sīlasmiṃ.

这也是他戒行的一部分。

This is part of his virtue.

二、 远离不与取（偷盗） [45]

Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati.

他舍弃不与取（偷盗），远离不与取，只拿别人给的东西，只期盼别人给的东西，没有丝毫偷盗之心，以清净的自身而安住。

Abandoning the taking of what is not given, he abstains from taking what is not given. He takes only what is given, accepts only what is given, lives not by stealth but by means of a self that has become pure.

Idampissa hoti sīlasmiṃ.

这也是他戒行的一部分。

This, too, is part of his virtue.

三、 远离非梵行（淫欲） [45]

Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā.

他舍弃非梵行（不净行），修习梵行（圣洁行为），远离俗人的淫欲之事。

Abandoning uncelibacy, he lives a celibate life, aloof, refraining from the sexual act that is the villager's way.

Idampissa hoti sīlasmiṃ.

这也是他戒行的一部分。

This, too, is part of his virtue.

四、 远离妄语 [45]

☆ 佛遗教经 ➾ [13] 应当自己端正心念、保持正念来求得度脱；[14] 不可以包藏自身的缺点、故意显露奇异（的行为）来迷惑大众。

Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa.

他舍弃妄语，远离妄语，说真实的话，信守真实，稳重可靠，不欺骗世人。

Abandoning false speech, he abstains from false speech. He speaks the truth, holds to the truth, is firm, reliable, no deceiver of the world.

Idampissa hoti sīlasmiṃ.

这也是他戒行的一部分。

This, too, is part of his virtue.

五、 远离两舌（离间语） [45]

Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti; ito sutvā na amutra akkhātā imesaṃ bhedāya; amutra vā sutvā na imesaṃ akkhātā, amūsaṃ bhedāya.

他舍弃两舌（挑拨离间的话），远离两舌，不在这里听了话，就去那里说，用来离间这些人；也不在那里听了话，就来这里说，用来离间那些人。

Abandoning divisive speech he abstains from divisive speech. What he has heard here he does not tell there to break those people apart from these people here. What he has heard there he does not tell here to break these people apart from those people there.

Iti bhinnānaṃ vā sandhātā, sahitānaṃ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti.

像这样，他使分裂的人和合，使和合的人更加亲密，他喜爱和合，乐于和合，欢喜和合，说促成和合的话语。

Thus reconciling those who have broken apart or cementing those who are united, he loves concord, delights in concord, enjoys concord, speaks things that create concord.

Idampissa hoti sīlasmiṃ.

这也是他戒行的一部分。

This, too, is part of his virtue.

六、 远离恶口（粗恶语） [45]

☆ 佛遗教经 ➾ [60] 你们这些比丘！如果有人来，一节一节地肢解（你们的身体），应当自己摄持内心，不要让（自己）生起瞋恨；[61] 也应当守护好口，不要说出恶毒的言语。[62] 如果放纵瞋恚之心，就会妨碍自己的道业，失去功德和利益。

Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti.

他舍弃恶口（粗恶语），远离恶口，凡是说话都温和、悦耳、慈爱、触动人心、文雅、为众人喜爱、令众人愉悦，他说这样的话语。

Abandoning abusive speech, he abstains from abusive speech. He speaks words that are soothing to the ear, that are affectionate, that go to the heart, that are polite, appealing and pleasing to people at large.

Idampissa hoti sīlasmiṃ.

这也是他戒行的一部分。

This, too, is part of his virtue.

七、 远离绮语（无益语） [45]

Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā hoti kālena sāpadesaṃ pariyantavatiṃ atthsaṃhitaṃ.

他舍弃绮语（无意义的废话），远离绮语，说话合乎时宜，说真实的话，说有意义的话，说符合法和律的话，他说的话值得铭记于心，适时、有理有据、有范围、与意义相连。

Abandoning idle chatter, he abstains from idle chatter. He speaks in season, speaks what is factual, what is in accordance with the goal, the Dhamma, and the Vinaya. He speaks words worth treasuring, seasonable, reasonable, circumscribed, connected with the goal.

Idampissa hoti sīlasmiṃ.

这也是他戒行的一部分。

This, too, is part of his virtue.

八、 远离损害种子和植物 [45]

☆ 佛遗教经 ➾ [9] 不可以砍伐草木、开垦土地挖掘地面。

Bījagāma bhūtagāma samārambhā paṭivirato hoti…

他远离对种子类和植物类生命的损害…

He abstains from damaging seed and plant life.

九、 远离非时食 [45]

☆ 佛遗教经 ➾ [11] 节制身体（的欲求）、按时进食、清净地维持生活。

pe… ekabhattiko hoti rattūparato virato vikālabhojanā.

（省略）…他一日只食一餐（日中一食），晚上停止（进食），远离在不适当的时间（过午）进食。

He eats only once a day, refraining from the evening meal and from food at the wrong time of day.

十、 远离观看歌舞娱乐 [45]

Nacca gīta vādita visūkadassanā paṭivirato hoti.

他远离观看舞蹈、歌唱、器乐演奏以及各种表演。

He abstains from dancing, singing, instrumental music, and from watching shows.

十一、 远离装饰打扮 [45]

Mālā gandha vilepana dhāraṇa maṇḍana vibhūsana ṭṭhānā paṭivirato hoti.

他远离佩戴花环、涂抹香料、使用化妆品以及各种装饰自身和住所的行为。

He abstains from wearing garlands and from beautifying himself with scents and cosmetics.

十二、 远离高大床座 [45]

Uccāsayana mahāsayanā paṭivirato hoti.

他远离使用高大、豪华的床和座位。

He abstains from high and luxurious beds and seats.

十三、 远离接受金银 [45]

☆ 佛遗教经 ➾ [8] 一切种植（农作物），以及各种财宝，都应当远离，如同躲避火坑一样。

Jātarūparajata paṭiggahaṇā paṭivirato hoti.

他远离接受金和银（钱财）。

He abstains from accepting gold and money.

十四、 远离接受生谷物 [45]

Āmaka dhañña paṭiggahaṇā paṭivirato hoti.

他远离接受未煮熟的谷物。

He abstains from accepting uncooked grain...

十五、 远离接受生肉 [45]

Āmaka maṃsa paṭiggahaṇā paṭivirato hoti.

他远离接受生肉。

raw meat...

十六、 远离接受妇女和少女 [45]

Itthi kumārika paṭiggahaṇā paṭivirato hoti.

他远离接受妇女和少女。

women and girls...

十七、 远离接受奴仆 [45]

Dāsi dāsa paṭiggahaṇā paṭivirato hoti.

他远离接受男奴和女奴。

male and female slaves...

十八、 远离接受山羊和绵羊 [45]

Ajeḷaka paṭiggahaṇā paṭivirato hoti.

他远离接受山羊和绵羊。

goats and sheep...

十九、 远离接受鸡和猪 [45]

Kukkuṭa sūkara paṭiggahaṇā paṭivirato hoti.

他远离接受鸡和猪。

fowl and pigs...

二十、 远离接受象、牛、马、骡 [45]

Hatthi gavassa vaḷava paṭiggahaṇā paṭivirato hoti.

他远离接受象、牛、马、骡。

elephants, cattle, steeds, and mares...

二十一、 远离接受田地和房产 [45]

☆ 佛遗教经 ➾ [7] 持守清净戒律的人，不可以进行买卖交易、购置田地房产、蓄养人民、奴婢、牲畜。

Khetta vatthu paṭiggahaṇā paṭivirato hoti.

他远离接受田地和房产。

fields and property.

二十二、 远离替人传递信息和差遣 [45]

Dūteyya pahiṇagamanānuyogā paṭivirato hoti.

他远离替人跑腿、传递信息以及从事类似的中介事务。

He abstains from running messages...

二十三、 远离买卖交易 [45]

Kayavikkayā paṭivirato hoti.

他远离买卖交易。

from buying and selling...

二十四、 远离欺诈行为 [45]

Tulākūṭa kaṃsakūṭa mānakūṭā paṭivirato hoti.

他远离使用不准的秤、伪造的货币（或金属）、不准的量器进行欺诈。

from dealing with false scales,

二十五、 远离贿赂和欺骗 [45]

Ukkoṭana vañcana nikati sāciyogā paṭivirato hoti.

他远离贿赂、欺骗、诈取以及歪曲事实的不正当行为。

false metals, and false measures... from bribery, deception, and fraud.

二十六、 远离伤害、束缚和抢劫 [45]

Chedana vadha bandhana viparāmosa ālopa sahasākārā paṭivirato hoti.

他远离砍杀、杀戮、捆绑、抢劫、偷盗和暴力行为。

He abstains from mutilating, executing, imprisoning, highway robbery, plunder, and violence.

Idampissa hoti sīlasmiṃ.

这也是他戒行的一部分。

This, too, is part of his virtue.

戒律小篇结束

第二节 ❦ 戒律中篇 Majjhimasīlaṃ (The Intermediate Section on Virtue) [46~55]

一、 远离损害种子和植物 [46]

﹝第四十六卷 ➲﹞ 195. Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni

然而，有些可敬的沙门、婆罗门，享用了信众布施的食物后，

Whereas some priests and contemplatives, living off food given in faith,

bhuñjitvā te evarūpaṃ bījagāma bhūtagāma samārambhaṃ anuyuttā viharanti.

却仍然沉溺于从事损害种子类和植物类生命的行为。

are addicted to damaging seed and plant life

Seyyathidaṃ – mūlabījaṃ khandhabījaṃ phaḷubījaṃ aggabījaṃ bījabījameva pañcamaṃ,

例如——由根繁殖的、由茎繁殖的、由节繁殖的、由芽繁殖的、第五种是由种子繁殖的植物。

such as these -- plants propagated from roots, stems, joints, buddings, and seeds --

iti evarūpā bījagāma bhūtagāma samārambhā paṭivirato hoti.

（而这位比丘）远离像这样损害种子类和植物类生命的行为。

he abstains from damaging seed and plant life such as these.

Idampissa hoti sīlasmiṃ.

这也是他戒行的一部分。

This, too, is part of his virtue.

二、 远离储存物品 [47]

☆ 佛遗教经 ➾ [15] 对于四种供养（饮食、衣服、卧具、医药），要知量知足，只要能维持（修行）事务即可，不应该储存积累。

﹝第四十七卷 ➲﹞ 196. Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni

然而，有些可敬的沙门、婆罗门，享用了信众布施的食物后，

Whereas some priests and contemplatives, living off food given in faith,

bhuñjitvā te evarūpaṃ sannidhikāra paribhogaṃ anuyuttā viharanti.

却仍然沉溺于享用储存起来的物品。

are addicted to consuming stored-up goods

Seyyathidaṃ – annasannidhiṃ pānasannidhiṃ vatthasannidhiṃ yānasannidhiṃ sayanasannidhiṃ gandhasannidhiṃ āmisasannidhiṃ,

例如——储存食物、储存饮料、储存衣服、储存交通工具、储存卧具、储存香料、储存肉食（或物质财富）等。

such as these -- stored-up food, stored-up drinks, stored-up clothing, stored-up vehicles, stored-up bedding, stored-up scents, and stored-up meat --

iti vā iti evarūpā sannidhikāra paribhogā paṭivirato hoti.

（而这位比丘）远离像这样享用储存起来的物品的行为。

he abstains from consuming stored-up goods such as these.

Idampissa hoti sīlasmiṃ.

这也是他戒行的一部分。

This, too, is part of his virtue.

三、 远离观看娱乐表演 [48]

﹝第四十八卷 ➲﹞ 197. Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni

然而，有些可敬的沙门、婆罗门，享用了信众布施的食物后，

Whereas some priests and contemplatives, living off food given in faith,

bhuñjitvā te evarūpaṃ visūkadassanaṃ anuyuttā viharanti.

却仍然沉溺于观看各种娱乐表演。

are addicted to watching shows

Seyyathidaṃ – naccaṃ gītaṃ vāditaṃ pekkhaṃ akkhānaṃ pāṇissaraṃ vetāḷaṃ kumbhathūṇaṃ sobhanakaṃ caṇḍālaṃ vaṃsaṃ dhovanaṃ hatthiyuddhaṃ assayuddhaṃ mahiṃsayuddhaṃ usabhayuddhaṃ ajayuddhaṃ meṇḍayuddhaṃ kukkuṭayuddhaṃ vaṭṭakayuddhaṃ daṇḍayuddhaṃ muṭṭhiyuddhaṃ nibbuddhaṃ uyyodhikaṃ balaggaṃ senābyūhaṃ anīkadassanaṃ iti vā

例如——观看舞蹈、歌唱、器乐演奏、戏剧表演、说书、拍手歌、铙钹歌舞、罐乐、魔术表演、贱民的竹棒杂耍、洗骨仪式（？）、象斗、马斗、水牛斗、公牛斗、山羊斗、公羊斗、鸡斗、鹌鹑斗、棍棒格斗、拳击、摔跤、模拟战斗、阅兵、军队布阵、观看军阵等。

such as these -- dancing, singing, instrumental music, plays, ballad recitations, hand-clapping, cymbals and drums, magic lantern scenes, acrobatic and conjuring tricks, elephant fights, horse fights, buffalo fights, bull fights, goat fights, ram fights, cock fights, quail fights; fighting with staves, boxing, wrestling, war-games, roll calls, battle arrays, and regimental reviews --

iti evarūpā visūkadassanā paṭivirato hoti.

（而这位比丘）远离像这样观看各种娱乐表演的行为。

he abstains from watching shows such as these.

Idampissa hoti sīlasmiṃ.

这也是他戒行的一部分。

This, too, is part of his virtue.

四、 远离赌博和放逸的游戏 [49]

﹝第四十九卷 ➲﹞ 198. Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni

然而，有些可敬的沙门、婆罗门，享用了信众布施的食物后，

Whereas some priests and contemplatives, living off food given in faith,

bhuñjitvā te evarūpaṃ jūtappamādaṭṭhānānuyogaṃ anuyuttā viharanti.

却仍然沉溺于会导致放逸的赌博和游戏。

are addicted to heedless and idle games

Seyyathidaṃ – aṭṭhapadaṃ dasapadaṃ ākāsaṃ parihārapathaṃ santikaṃ khalikaṃ ghaṭikaṃ salākahatthaṃ akkhaṃ paṅgacīraṃ vaṅkakaṃ mokkhacikaṃ ciṅgulikaṃ pattāḷhakaṃ rathakaṃ dhanukaṃ akkharikaṃ manesikaṃ yathāvajjaṃ iti vā

例如——八格棋盘游戏、十格棋盘游戏、空中棋盘游戏（想象的）、跳房子游戏、叠石游戏、掷骰子游戏、击打小木块游戏、画手影游戏、抛球游戏、吹叶笛、玩玩具犁、翻筋斗、玩玩具风车、玩玩具量器、玩玩具车、玩玩具弓、猜字游戏、猜心思游戏、模仿残疾人等。

such as these -- eight-row chess, ten-row chess, chess in the air, hopscotch, spillikins, dice, stick games, hand-pictures, ball-games, blowing through toy pipes, playing with toy plows, turning somersaults, playing with toy windmills, toy measures, toy chariots, toy bows, guessing letters drawn in the air, guessing thoughts, mimicking deformities --

iti evarūpā jūtappamādaṭṭhānānuyogā paṭivirato hoti.

（而这位比丘）远离像这样会导致放逸的赌博和游戏。

he abstains from heedless and idle games such as these.

Idampissa hoti sīlasmiṃ.

这也是他戒行的一部分。

This, too, is part of his virtue.

五、 远离高大豪华的床座 [50]

﹝第五十卷 ➲﹞ 199. Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni

然而，有些可敬的沙门、婆罗门，享用了信众布施的食物后，

Whereas some priests and contemplatives, living off food given in faith,

bhuñjitvā te evarūpaṃ uccāsayanamahāsayanaṃ anuyuttā viharanti.

却仍然沉溺于使用高大、豪华的床座等。

are addicted to high and luxurious furnishings

Seyyathidaṃ – āsandiṃ pallaṅkaṃ gonakaṃ cittakaṃ paṭikaṃ paṭalikaṃ tūlikaṃ vikatikaṃ uddalomiṃ ekantalomiṃ kaṭṭissaṃ koseyyaṃ kuttakaṃ hatthattharaṃ assattharaṃ rathattharaṃ ajinappaveṇiṃ kadalimigapavarapaccattharaṇaṃ sauttaracchadaṃ ubhatolohitakūpadhānaṃ iti vā

例如——过高的座椅、带雕刻的卧床、长毛绒毯、彩色图案的毛毯、白色羊毛毯、绣花毛毯、填充棉絮的垫子、带流苏的毯子、单面长毛绒毯、镶嵌宝石的盖毯、丝绸盖毯、大型毛地毯、象的鞍垫、马的鞍垫、车的坐垫、整张羚羊皮铺垫、优质羚羊皮铺垫、带顶篷的床、两头都有红色靠枕的床座等。

such as these -- over-sized couches, couches adorned with carved animals, long-haired coverlets, multi-colored patchwork coverlets, white woolen coverlets, woolen coverlets embroidered with flowers or animal figures, stuffed quilts, coverlets with fringe, silk coverlets embroidered with gems; large woolen carpets; elephant, horse, and chariot rugs, antelope-hide rugs, deer-hide rugs; couches with awnings, couches with red cushions for the head and feet --

iti evarūpā uccāsayanamahāsayanā paṭivirato hoti.

（而这位比丘）远离像这样使用高大、豪华的床座。

he abstains from using high and luxurious furnishings such as these.

Idampissa hoti sīlasmiṃ.

这也是他戒行的一部分。

This, too, is part of his virtue.

六、 远离装饰打扮 [51]

☆ 佛遗教经 ➾ [125] 你们这些比丘！对于各种功德，应当常常专心一致，舍弃各种放逸的行为，如同远离怨恨的盗贼一样。

﹝第五十一卷 ➲﹞ 200. Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni

然而，有些可敬的沙门、婆罗门，享用了信众布施的食物后，

Whereas some priests and contemplatives, living off food given in faith,

bhuñjitvā te evarūpaṃ maṇḍana vibhūsana ṭṭhānānuyogaṃ anuyuttā viharanti.

却仍然沉溺于会导致放逸的装饰和打扮。

are addicted to scents, cosmetics, and means of beautification

Seyyathidaṃ – ① ucchādanaṃ ② parimaddanaṃ ③ nhāpanaṃ ④ sambāhanaṃ ⑤ ādāsaṃ ⑥ añjanaṃ ⑦ mālāgandhavilepanaṃ ⑧ mukhacuṇṇaṃ ⑨ mukhalepanaṃ ⑩ hatthabandhaṃ ⑪ sikhābandhaṃ ⑫ daṇḍaṃ ⑬ nāḷikaṃ ⑭ asiṃ [khaggaṃ (sī. pī.), asiṃ khaggaṃ (syā. kaṃ.), khaggaṃ asiṃ (ka.)] ⑮ chattaṃ ⑯ citrupāhanaṃ ⑰ uṇhīsaṃ ⑱ maṇiṃ ⑲ vālabījaniṃ ⑳ odātāni vatthāni ㉑ dīghadasāni iti vā

例如——① 涂擦香粉、② 按摩油膏、③ 用香水沐浴、④ 按摩肢体、⑤ 使用镜子、⑥ 涂眼膏、⑦ 佩戴花环、涂抹香水和香膏、⑧ 敷脸粉、⑨ 涂面霜、⑩ 戴手镯、⑪ 戴头饰、⑫ 持装饰手杖、⑬ 持装饰药筒、⑭ 佩带刀剑、⑮ 使用华丽的伞盖、⑯ 穿彩绘的鞋履、⑰ 戴头巾、⑱ 佩戴珠宝、⑲ 使用拂尘、⑳ 穿着洁白（或世俗）的衣服、㉑ 穿着长流苏的衣服等。

such as these -- ① rubbing powders into the body, ② massaging with oils, ③ bathing in perfumed water, ④ kneading the limbs, ⑤ using mirrors, ⑨ ointments, ⑦ garlands, scents, creams, ⑧ face-powders, ⑥ mascara, ⑩ bracelets, ⑪ head-bands, ⑫ decorated walking sticks, ⑬ ornamented water-bottles, ⑭ swords, ⑮ fancy sunshades, ⑯ decorated sandals, ⑰ turbans, ⑱ gems, ⑲ yak-tail whisks, ㉑ long-fringed ⑳ white robes --

iti evarūpā maṇḍanavibhūsanaṭṭhānānuyogā paṭivirato hoti.

（而这位比丘）远离像这样会导致放逸的各种装饰和打扮。

he abstains from using scents, cosmetics, and means of beautification such as these.

Idampissa hoti sīlasmiṃ.

这也是他戒行的一部分。

This, too, is part of his virtue.

七、 远离无益的世俗言论 [52]

☆ 佛遗教经 ➾ [122] 你们这些比丘！进行各种无益的戏论，内心就会散乱，虽然已经出家，仍然没有得到解脱；[123] 因此，比丘们！应当赶快舍弃那扰乱心神的戏论。[124] 如果你们想要获得寂灭的安乐，就应当好好地消灭戏论的祸患，这就叫做：‘不戏论！’

﹝第五十二卷 ➲﹞ 201. Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni

然而，有些可敬的沙门、婆罗门，享用了信众布施的食物后，

Whereas some priests and contemplatives, living off food given in faith,

bhuñjitvā te evarūpaṃ tiracchāna-kathaṃ anuyuttā viharanti.

却仍然沉溺于进行各种无益的、低劣的（与解脱无关的）世俗言论。

are addicted to talking about lowly topics

Seyyathidaṃ – ① rājakathaṃ ② corakathaṃ ③ mahāmattakathaṃ ④ senākathaṃ ⑤ bhayakathaṃ ⑥ yuddhakathaṃ ⑦ annakathaṃ ⑧ pānakathaṃ ⑨ vatthakathaṃ ⑩ sayanakathaṃ ⑪ mālākathaṃ ⑫ gandhakathaṃ ⑬ ñātikathaṃ ⑭ yānakathaṃ ⑮ gāmakathaṃ ⑯ nigamakathaṃ ⑰ nagarakathaṃ ⑱ janapadakathaṃ ⑲ itthikathaṃ [itthikathaṃ purisakathaṃ kumārakathaṃ kumārikathaṃ (ka.)] ⑳ sūrakathaṃ ㉑ visikhākathaṃ ㉒ kumbhaṭṭhānakathaṃ ㉓ pubbapetakathaṃ ㉔ nānattakathaṃ ㉕ lokakkhāyikaṃ ㉖ samuddakkhāyikaṃ ㉗ itibhavābhavakathaṃ iti vā

例如——① 谈论国王、② 谈论盗贼、③ 谈论大臣、④ 谈论军队、⑤ 谈论恐怖事件、⑥ 谈论战争、⑦ 谈论食物、⑧ 谈论饮料、⑨ 谈论衣服、⑩ 谈论卧具、⑪ 谈论花环、⑫ 谈论香料、⑬ 谈论亲属、⑭ 谈论车乘、⑮ 谈论村庄、⑯ 谈论乡镇、⑰ 谈论城市、⑱ 谈论国家地区、⑲ 谈论女人（男人、男孩、女孩）、⑳ 谈论英雄、㉑ 谈论街头巷尾（的闲事）、㉒ 谈论井边（或公共场合）的传闻、㉓ 谈论祖先鬼神、㉔ 谈论各种杂事（哲学思辨）、㉕ 谈论世界的起源、㉖ 谈论海洋的起源、㉗ 谈论（生命、世界）是存在还是不存在等。

such as these -- talking about kings, robbers, ministers of state; armies, alarms, and battles; food and drink; clothing, furniture, garlands, and scents; relatives; vehicles; villages, towns, cities, the countryside; women and heroes; the gossip of the street and the well; tales of the dead; tales of diversity [philosophical discussions of the past and future], the creation of the world and of the sea, and talk of whether things exist or not --

iti evarūpāya tiracchāna-kathāya paṭivirato hoti.

（而这位比丘）远离像这样无益的、低劣的世俗言论。

he abstains from talking about lowly topics such as these.

Idampissa hoti sīlasmiṃ.

这也是他戒行的一部分。

This, too, is part of his virtue.

八、 远离争论 [53]

﹝第五十三卷 ➲﹞ 202. Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni

然而，有些可敬的沙门、婆罗门，享用了信众布施的食物后，

Whereas some priests and contemplatives, living off food given in faith,

bhuñjitvā te evarūpaṃ viggāhikakathaṃ anuyuttā viharanti.

却仍然沉溺于进行各种争论辩驳。

are addicted to debates

Seyyathidaṃ – na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi, kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi, micchā paṭipanno tvamasi, ahamasmi sammā paṭipanno, sahitaṃ me, asahitaṃ te, pure vacanīyaṃ pacchā avaca, pacchā vacanīyaṃ pure avaca, adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosīti iti vā

例如——‘你不了知这个法和律，我才了知这个法和律，你了知这个法和律什么呢？’‘你的修行是错误的，我的修行才是正确的，’‘我的（观点）是连贯的，你的（观点）是不连贯的，’‘应该先说的你后说了，应该后说的你先说了。’‘你（长期）思考的东西被（我）推翻了。’‘你的论点已经被驳倒了。’‘你已经被击败了，去为了解救你的论点而努力吧，如果你能的话就去解释清楚吧！’

such as these -- 'You understand this doctrine and discipline? I'm the one who understands this doctrine and discipline. How could you understand this doctrine and discipline? You're practicing wrongly. I'm practicing rightly. I'm being consistent. You're not. What should be said first you said last. What should be said last you said first. What you took so long to think out has been refuted. Your doctrine has been overthrown. You're defeated. Go and try to salvage your doctrine; extricate yourself if you can!' --

iti evarūpāya viggāhikakathāya paṭivirato hoti.

（而这位比丘）远离像这样任何形式的争论辩驳。

he abstains from debates such as these.

Idampissa hoti sīlasmiṃ.

这也是他戒行的一部分。

This, too, is part of his virtue.

九、 远离替人传递信息和差遣 [54]

☆ 佛遗教经 ➾ [12-1] 不可以参与世俗事务、替人传递信息。

﹝第五十四卷 ➲﹞ 203. Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni

然而，有些可敬的沙门、婆罗门，享用了信众布施的食物后，

Whereas some priests and contemplatives, living off food given in faith,

bhuñjitvā te evarūpaṃ dūteyyapahiṇagamanānuyogaṃ anuyuttā viharanti.

却仍然沉溺于替人跑腿、传递信息的行为。

are addicted to running messages and errands for people

Seyyathidaṃ – raññaṃ, rājamahāmattānaṃ, khattiyānaṃ, brāhmaṇānaṃ, gahapatikānaṃ, kumārānaṃ – ‘idha gaccha, amutrāgaccha, idaṃ hara, amutra idaṃ āharā’ti iti vā

例如——替国王、大臣、刹帝利、婆罗门、在家居士、年轻人（办事），（听从他们的吩咐）——‘到这里去，到那里去，把这个拿来，把那个送到那里去。’

such as these -- kings, ministers of state, noble warriors, priests, householders, or youths [who say], 'Go here, go there, take this there, fetch that here' --

iti evarūpā dūteyyapahiṇagamanānuyogā paṭivirato hoti.

（而这位比丘）远离像这样任何替人跑腿、传递信息的行为。

he abstains from running messages and errands for people such as these.

Idampissa hoti sīlasmiṃ.

这也是他戒行的一部分。

This, too, is part of his virtue.

十、 远离欺骗和奉承 [55]

☆ 佛遗教经 ➾ [76] 你们这些比丘！谄媚弯曲的心，是与道相违背的；因此应当使自己的心正直。[77] 应当知道谄媚弯曲，只是为了欺骗，修道的人，是没有这种行为的；[78] 因此你们，应当端正自心，以正直为根本。

﹝第五十五卷 ➲﹞ 204. Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni

然而，有些可敬的沙门、婆罗门，享用了信众布施的食物后，

Whereas some priests and contemplatives, living off food given in faith,

bhuñjitvā te kuhakā ca honti lapakā ca nemittikā ca nippesikā ca lābhena lābhaṃ nijigīṃsitāro ca.

却成了欺骗者和奉承者，（他们）暗示、贬低（他人以抬高自己）、以及用（小）利来谋求（更大）的利益。

engage in scheming, persuading, hinting, belittling, and pursuing gain with gain,

Iti evarūpā kuhana lapanā paṭivirato hoti.

（而这位比丘）远离像这样欺骗和奉承的行为。

he abstains from forms of scheming and persuading [improper ways of trying to gain material support from donors] such as these.

Idampissa hoti sīlasmiṃ.

这也是他戒行的一部分。

This, too, is part of his virtue.

戒律中篇结束

第三节 ❦ 戒律大篇 Mahāsīlaṃ (The Great Section on Virtue) [56~63]

☆ 佛遗教经 ➾ [10] （为人）调和汤药、占卜吉凶、仰观星宿（预测运势）、推算（日月星辰的）运行和盈亏、历法术数计算，都是不应该做的。

一、 远离通过占卜和献供等邪命方式谋生 [56]

﹝第五十六卷 ➲﹞ 205. Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni

然而，有些可敬的沙门、婆罗门，享用了信众布施的食物后，

Whereas some priests and contemplatives, living off food given in faith,

bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti.

他们却依靠各种无益的、低劣的技艺（横明，指与解脱道无关的世俗技艺），以不正当的方式（邪命）维持生活。

maintain themselves by wrong livelihood,

Seyyathidaṃ – ① aṅgaṃ ② nimittaṃ ③ uppātaṃ ④ supinaṃ ⑤ lakkhaṇaṃ ⑥mūsikacchinnaṃ ⑦ aggihomaṃ ⑧ dabbihomaṃ ⑨ thusahomaṃ ⑩ kaṇahomaṃ

例如——① 占卜手足等的相貌、② 解读预兆和征兆、③ 解释天象（如流星、彗星）、④ 解梦、⑤ 占卜身体相貌特征、⑥ 占卜被老鼠咬坏的布料（的吉凶）、⑦ 火供（向火中献祭）、⑧ 用勺子献祭、⑨ 用谷壳献祭、⑩ 用米糠献祭、
by such lowly arts as:

① reading marks on the limbs [e.g., palmistry]; ② reading omens and signs; ③ interpreting celestial events [falling stars, comets]; ④ interpreting dreams; ⑤ reading marks on the body [e.g., phrenology]; ⑥ reading marks on cloth gnawed by mice; ⑦ offering fire oblations, ⑧ oblations from a ladle, ⑨ oblations of husks, ⑩ rice powder,

⑪ taṇḍulahomaṃ ⑫ sappihomaṃ ⑬ telahomaṃ ⑭ mukhahomaṃ ⑮ lohitahomaṃ ⑯ aṅgavijjā ⑰ vatthuvijjā ⑱ khattavijjā ⑲ sivavijjā ⑳ bhūtavijjā

⑪ 用米粒献祭、⑫ 用酥油献祭、⑬ 用油献祭、⑭ 从口中吐出东西献祭、⑮ 用血献祭、⑯ 肢体相术（预测命运）、⑰ 宅地相术（看风水地理）、⑱ 刹帝利术（治国或战争之术）、⑲ 湿婆术（祈求湿婆神庇护等）、⑳ 鬼神术（驱鬼等）、

⑪ rice grains, ⑫ ghee, ⑬ and oil; ⑭ offering oblations from the mouth; ⑮ offering blood-sacrifices; ⑯ making predictions based on the fingertips; ⑰ geomancy; ⑱ making predictions for state officials; ⑲ laying demons in a cemetery; ⑳ placing spells on spirits;

㉑ bhūrivijjā ㉒ ahivijjā ㉓ visavijjā ㉔ vicchikavijjā ㉕ mūsikavijjā ㉖ sakuṇavijjā ㉗ vāyasavijjā ㉘ pakkajjhānaṃ ㉙ saraparittāṇaṃ ㉚ migacakkaṃ

㉑ 土地术（与土地相关的法术）、㉒ 蛇术（操控蛇或解蛇毒）、㉓ 毒药术、㉔ 蝎子术、㉕ 老鼠术、㉖ 鸟术（解鸟语或鸟占）、㉗ 乌鸦术（解鸦鸣等）、㉘ 预测寿命、㉙ 防箭咒、㉚ 解读野兽叫声等。

㉑ reciting house-protection charms; ㉒ snake charming, ㉓ poison-lore, ㉔ scorpion-lore, ㉕ rat-lore, ㉖ bird-lore, ㉗ crow-lore; ㉘ fortune-telling based on visions; ㉙ giving protective charms; ㉚ interpreting the calls of birds and animals --

iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti.

（而这位比丘）远离像这样任何以无益的、低劣的技艺进行不正当谋生的行为。

he abstains from wrong livelihood, from lowly arts such as these.

Idampissa hoti sīlasmiṃ.

这也是他戒行的一部分。

...

二、 远离通过占卜人、兽相等邪命方式谋生 [57]

﹝第五十七卷 ➲﹞ 206. Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni

然而，有些可敬的沙门、婆罗门，享用了信众布施的食物后，

Whereas some priests and contemplatives, living off food given in faith,

bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti.

他们却依靠各种无益的、低劣的技艺，以不正当的方式维持生活。

maintain themselves by wrong livelihood,

Seyyathidaṃ – maṇilakkhaṇaṃ vatthalakkhaṇaṃ daṇḍalakkhaṇaṃ satthalakkhaṇaṃ asilakkhaṇaṃ usulakkhaṇaṃ dhanulakkhaṇaṃ āvudhalakkhaṇaṃ itthilakkhaṇaṃ purisalakkhaṇaṃ kumāralakkhaṇaṃ kumārilakkhaṇaṃ dāsalakkhaṇaṃ dāsilakkhaṇaṃ hatthilakkhaṇaṃ assalakkhaṇaṃ mahiṃsalakkhaṇaṃ usabhalakkhaṇaṃ golakkhaṇaṃ ajalakkhaṇaṃ meṇḍalakkhaṇaṃ kukkuṭalakkhaṇaṃ vaṭṭakalakkhaṇaṃ godhālakkhaṇaṃ kaṇṇikalakkhaṇaṃ kacchapalakkhaṇaṃ migalakkhaṇaṃ iti vā

例如——占卜珠宝相、衣服相、手杖相、武器相、刀剑相、箭相、弓相、其他武器相、女人相、男人相、男孩相、女孩相、男仆相、女仆相、象相、马相、水牛相、公牛相、母牛相、山羊相、公羊相、鸡相、鹌鹑相、蜥蜴相、耳环相、龟相、其他野兽相等。

by such lowly arts as: determining lucky and unlucky gems, garments, staffs, swords, spears, arrows, bows, and other weapons; women, boys, girls, male slaves, female slaves; elephants, horses, buffaloes, bulls, cows, goats, rams, fowl, quails, lizards, long-eared rodents, tortoises, and other animals --

iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti.

（而这位比丘）远离像这样以无益的、低劣的技艺进行不正当谋生的行为。

he abstains from wrong livelihood, from lowly arts such as these.

Idampissa hoti sīlasmiṃ.

这也是他戒行的一部分。

...

三、 远离通过占卜军事行动等邪命方式谋生 [58]

﹝第五十八卷 ➲﹞ 207. Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni

然而，有些可敬的沙门、婆罗门，享用了信众布施的食物后，

Whereas some priests and contemplatives, living off food given in faith,

bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti.

他们却依靠各种无益的、低劣的技艺，以不正当的方式维持生活。

maintain themselves by wrong livelihood,

Seyyathidaṃ – raññaṃ niyyānaṃ bhavissati, raññaṃ aniyyānaṃ bhavissati, abbhantarānaṃ raññaṃ upayānaṃ bhavissati, bāhirānaṃ raññaṃ apayānaṃ bhavissati, bāhirānaṃ raññaṃ upayānaṃ bhavissati, abbhantarānaṃ raññaṃ apayānaṃ bhavissati, abbhantarānaṃ raññaṃ jayo bhavissati, bāhirānaṃ raññaṃ parājayo bhavissati, bāhirānaṃ raññaṃ jayo bhavissati, abbhantarānaṃ raññaṃ parājayo bhavissati, iti imassa jayo bhavissati, imassa parājayo bhavissati iti vā

例如——占卜‘国王们将要出征，国王们将不出征。’‘我方国王将进攻，敌方国王将撤退。’‘敌方国王将进攻，我方国王将撤退。’‘我方国王将胜利，敌方国王将失败。’‘敌方国王将胜利，我方国王将失败。’‘这个人会胜利，那个人会失败。’

by such lowly arts as forecasting:

the rulers will march forth;
the rulers will march forth and return;
our rulers will attack, and their rulers will retreat;
their rulers will attack, and our rulers will retreat;
there will be triumph for our rulers and defeat for their rulers;
there will be triumph for their rulers and defeat for our rulers;
thus there will be triumph, thus there will be defeat --

iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti.

（而这位比丘）远离像这样以无益的、低劣的技艺进行不正当谋生的行为。

he abstains from wrong livelihood, from lowly arts such as these.

Idampissa hoti sīlasmiṃ.

这也是他戒行的一部分。

...

四、 远离通过占卜天象等邪命方式谋生 [59]

﹝第五十九卷 ➲﹞ 208. Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni

然而，有些可敬的沙门、婆罗门，享用了信众布施的食物后，

Whereas some priests and contemplatives, living off food given in faith,

bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti.

他们却依靠各种无益的、低劣的技艺，以不正当的方式维持生活。

maintain themselves by wrong livelihood,

Seyyathidaṃ – candaggāho bhavissati, sūriyaggāho bhavissati, nakkhattaggāho bhavissati, candimasūriyānaṃ pathagamanaṃ bhavissati, candimasūriyānaṃ uppathagamanaṃ bhavissati, nakkhattānaṃ pathagamanaṃ bhavissati, nakkhattānaṃ uppathagamanaṃ bhavissati, ukkāpāto bhavissati, disāḍāho bhavissati, bhūmicālo bhavissati, devadudrabhi bhavissati, candimasūriyanakkhattānaṃ uggamanaṃ ogamanaṃ saṃkilesaṃ vodānaṃ bhavissati, evaṃvipāko candaggāho bhavissati, evaṃvipāko sūriyaggāho bhavissati, evaṃvipāko nakkhattaggāho bhavissati, evaṃvipākaṃ candimasūriyānaṃ pathagamanaṃ bhavissati, evaṃvipākaṃ candimasūriyānaṃ uppathagamanaṃ bhavissati, evaṃvipākaṃ nakkhattānaṃ pathagamanaṃ bhavissati, evaṃvipākaṃ nakkhattānaṃ uppathagamanaṃ bhavissati, evaṃvipāko ukkāpāto bhavissati, evaṃvipāko disāḍāho bhavissati, evaṃvipāko bhūmicālo bhavissati, evaṃvipāko devadudrabhi bhavissati, evaṃvipākaṃ candimasūriyanakkhattānaṃ uggamanaṃ ogamanaṃ saṃkilesaṃ vodānaṃ bhavissati iti vā

例如——占卜：‘将有月食、将有日食、将有星食（星体被遮蔽）、日月将沿正常轨道运行、日月将偏离轨道运行、星辰将沿正常轨道运行、星辰将偏离轨道运行、将有流星坠落、将有天火（天空异常发光）、将有地震、将有天鼓（雷鸣等异常天象）、将有日月星辰的升起、降落、晦暗、明亮。’并预测：‘月食将有这样的结果、日食将有这样的结果、星食将有这样的结果、日月沿正常轨道运行将有这样的结果、日月偏离轨道运行将有这样的结果、星辰沿正常轨道运行将有这样的结果、星辰偏离轨道运行将有这样的结果、流星坠落将有这样的结果、天火将有这样的结果、地震将有这样的结果、天鼓将有这样的结果、日月星辰的升起、降落、晦暗、明亮将有这样的结果。’

by such lowly arts as forecasting:

there will be a lunar eclipse;
there will be a solar eclipse;
there will be an occultation of an asterism;
the sun and moon will go their normal courses;
the sun and moon will go astray;
the asterisms will go their normal courses;
the asterisms will go astray;
there will be a meteor shower;
there will be a darkening of the sky;
there will be an earthquake;
there will be thunder coming from a clear sky;
there will be a rising, a setting, a darkening, a brightening of the sun, moon, and asterisms;
such will be the result of the lunar eclipse... the rising, setting, darkening, brightening of the sun, moon, and asterisms --

iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti.

（而这位比丘）远离像这样以无益的、低劣的技艺进行不正当谋生的行为。

he abstains from wrong livelihood, from lowly arts such as these.

Idampissa hoti sīlasmiṃ.

这也是他戒行的一部分。

...

五、 远离占气象邪命 [60]

﹝第六十卷 ➲﹞ 209. Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni

又有某些沙门、修行者，靠信众布施的食物来生活。

Whereas some priests and contemplatives, living off food given in faith,

bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti.

他们通过占卜这些无益徒劳的世俗学问来过着不正当的生活。

maintain themselves by wrong livelihood,

Seyyathidaṃ – suvuṭṭhikā bhavissati, dubbuṭṭhikā bhavissati, subhikkhaṃ bhavissati, dubbhikkhaṃ bhavissati, khemaṃ bhavissati, bhayaṃ bhavissati, rogo bhavissati, ārogyaṃ bhavissati, muddā, gaṇanā, saṅkhānaṃ, kāveyyaṃ, lokāyataṃ iti vā

例如——占卜：‘将会多雨，将会干旱，将会有丰收，将会歉收，将会太平，将会危险，将会有瘟疫，将会健康。’以及占卜吉凶、算命、作诗、进行世俗辩论。

by such lowly arts as forecasting:

there will be abundant rain; there will be a drought;
there will be plenty; there will be famine;
there will be rest and security; there will be danger;
there will be disease; there will be freedom from disease;
or they earn their living by counting, accounting, calculation, composing poetry, or teaching hedonistic arts and doctrines --

iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti.

他远离像这样任何无益徒劳的世俗学问。

he abstains from wrong livelihood, from lowly arts such as these.

Idampissa hoti sīlasmiṃ.

这也是比丘戒律的一部分。

...

六、 远离问嫁娶邪命 [61]

﹝第六十一卷 ➲﹞ 210. Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni

又有某些沙门、修行者，靠信众布施的食物来生活。

Whereas some priests and contemplatives, living off food given in faith,

bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti.

他们通过占卜这些无益徒劳的世俗学问来过着不正当的生活。

maintain themselves by wrong livelihood,

Seyyathidaṃ – āvāhanaṃ vivāhanaṃ saṃvaraṇaṃ vivaraṇaṃ saṅkiraṇaṃ vikiraṇaṃ subhagakaraṇaṃ dubbhagakaraṇaṃ viruddhagabbhakaraṇaṃ jivhānibandhanaṃ hanusaṃhananaṃ hatthābhijappanaṃ hanujappanaṃ kaṇṇajappanaṃ ādāsapañhaṃ kumārikapañhaṃ devapañhaṃ ādiccupaṭṭhānaṃ mahatupaṭṭhānaṃ abbhujjalanaṃ sirivhāyanaṃ iti vā

例如——占卜：婚娶、嫁娶、和合或离间、收债或放贷、用咒语带来好运或厄运、处理流产堕胎、使人舌头僵硬、使人下巴瘫痪、使人手舞足蹈、使人耳聋、对着镜子问卜、向年轻女孩问卜、向天神问卜、崇拜太阳、崇拜大梵天、口中喷火、召唤幸运女神等。

by such lowly arts as:

calculating auspicious dates for marriages, betrothals, divorces; for collecting debts or making investments and loans; for being attractive or unattractive; curing women who have undergone miscarriages or abortions;
reciting spells to bind a man's tongue, to paralyze his jaws, to make him lose control over his hands, or to bring on deafness;
getting oracular answers to questions addressed to a mirror, to a young girl, or to a spirit medium;
worshipping the sun, worshipping the Great Brahma, bringing forth flames from the mouth, invoking the goddess of luck --

iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti.

他远离像这样任何无益徒劳的世俗学问。

he abstains from wrong livelihood, from lowly arts such as these.

Idampissa hoti sīlasmiṃ.

这也是比丘戒律的一部分。

...

七、 远离宅地医邪命 [62]

☆ 佛遗教经 ➾ [12-2] 咒术、仙药、结交权贵、亲近狎昵轻慢，都不应该做。

﹝第六十二卷 ➲﹞ 211. Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni

又有某些沙门、修行者，靠信众布施的食物来生活。

Whereas some priests and contemplatives, living off food given in faith,

bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti.

他们通过这些无益徒劳的世俗学问来过着不正当的生活。

maintain themselves by wrong livelihood,

Seyyathidaṃ – ① santikammaṃ ② paṇidhikammaṃ ③ bhūtakammaṃ ④ bhūrikammaṃ ⑤ vassakammaṃ ⑥ vossakammaṃ ⑦ vatthukammaṃ ⑧ vatthuparikammaṃ ⑨ ācamanaṃ ⑩ nhāpanaṃ ⑪ juhanaṃ ⑫ vamanaṃ ⑬ virecanaṃ ⑭ uddhaṃvirecanaṃ ⑮ adhovirecanaṃ ⑯ sīsavirecanaṃ ⑰ kaṇṇatelaṃ ⑱ nettatappanaṃ ⑲ natthukammaṃ ⑳ añjanaṃ ㉑ paccañjanaṃ ㉒ sālākiyaṃ ㉓ sallakattiyaṃ ㉔ dārakatikicchā, ㉕ mūlabhesajjānaṃ anuppadānaṃ, ㉖ osadhīnaṃ paṭimokkho iti vā

例如——① 向天神许愿以求回报；② 还愿；③ 念咒驱鬼；④ 为房屋地基念咒加持；⑤ 施咒使人精力旺盛或⑥ 阳痿不育；⑧ 为建筑工地举行仪式；⑦ 勘测建筑吉地；⑨ 举行漱口仪式和⑩ 沐浴仪式；⑪ 献祭；⑫ 开催吐药、⑬ 泻药、⑭ 化痰药、⑮ 利尿药、⑯ 头痛药；⑰ 滴耳油、⑱ 滴眼药水、⑲ 鼻腔用药、⑳ 眼药膏、㉑ 对症药膏；㉒ 治疗白内障、㉓ 外科手术、㉔ 儿科治疗、㉕ 开草药方剂和㉖ 处理药物副作用等。

by such lowly arts as:

① promising gifts to devas in return for favors; ② fulfilling such promises;

③ demonology;

④ teaching house-protection spells;

⑤ inducing virility and ⑥ impotence;

⑧ consecrating sites for ⑦ construction;

⑨ giving ceremonial mouthwashes and ⑩ ceremonial bathing;

⑪ offering sacrificial fires;

⑫ preparing emetics, ⑬ purgatives, ⑭ expectorants, ⑮ diuretics, ⑯ headache cures;

⑰ preparing ear-oil, ⑱ eye-drops, ⑲ oil for treatment through the nose, ⑳ collyrium, ㉑ and counter-medicines;

㉒ curing cataracts, ㉓ practicing surgery, ㉔ practicing as a children's doctor, ㉕ administering medicines and ㉖ treatments to cure their after-effects --

iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti.

他远离像这样任何无益徒劳的世俗学问。

he abstains from wrong livelihood, from lowly arts such as these.

Idampissa hoti sīlasmiṃ.

这也是他德行的一部分。

This, too, is part of his virtue.

八、 戒具足不见怖畏 [63]

☆ 佛遗教经 ➾ [16] 这就是简略地说明持戒的状况。[17] 戒是趋向解脱的根本，所以称为：‘波罗提木叉（别解脱戒）！’[18] 因为依照此戒，能生出各种禅定，以及灭除痛苦的智慧。[19] 所以比丘，应当受持清净的戒律，不要让它毁坏残缺。[20] 如果有人能持守净戒，那么就能拥有善法；[21] 如果没有净戒，各种善的功德都不能生起。[22] 因此应当知道，戒是：‘第一安稳、功德的住所！’

﹝第六十三卷 ➲﹞ 212. Sa kho so, mahārāja, bhikkhu evaṃ sīlasampanno na kutoci bhayaṃ samanupassati, yadidaṃ sīlasaṃvarato.

大王！像这样，这位戒行圆满的比丘，无论在哪里，因为受到戒律的守护，都不会看到任何怖畏。

A monk thus consummate in virtue sees no danger anywhere from his restraint through virtue.

Seyyathāpi – mahārāja, rājā khattiyo muddhābhisitto nihatapaccāmitto na kutoci bhayaṃ samanupassati, yadidaṃ paccatthikato;

大王！就好比一位举行过灌顶仪式的刹帝利王，已经降伏了敌人，无论在哪里，都不会看到来自敌人的危险。

Just as a head-anointed noble warrior king who has defeated his enemies sees no danger anywhere from his enemies,

evameva kho, mahārāja, bhikkhu evaṃ sīlasampanno na kutoci bhayaṃ samanupassati, yadidaṃ sīlasaṃvarato.

同样地，大王，这位戒行圆满的比丘，因为受到戒律的守护，无论在哪里，都不会看到任何怖畏。

in the same way the monk thus consummate in virtue sees no danger anywhere from his restraint through virtue.

So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.

具足了这神圣的戒蕴，他的内心能感受到无过失的安乐。

Endowed with this noble aggregate of virtue, he is inwardly sensitive to the pleasure of being blameless.

Evaṃ kho, mahārāja, bhikkhu sīlasampanno hoti.”

大王！比丘就是这样戒行圆满的。”

This is how a monk is consummate in virtue."

Mahāsīlaṃ niṭṭhitaṃ.

戒律大篇结束

第二章 ✩ 防护篇 [64~76]

第一节 ❦ 防护诸根门 Indriyasaṃvaro (Sense Restraint) [64]

☆ 佛遗教经 ➾ [23] 你们这些比丘！已经能够安住于戒，应当制御五根，不要让它们放纵，陷入五欲之中。[24] 好比牧牛的人，拿着杖看管它，不让它放纵去吃别人的禾苗。[25] 如果放纵五根，不仅仅是五欲，将会漫无边际，无法控制；[26] 也像性情暴烈的马，不用缰绳控制，将会把人拖拽到坑洞里去。

﹝第六十四卷 ➲﹞ 213. “Kathañca, mahārāja, bhikkhu indriyesu guttadvāro hoti?

“大王！比丘是如何守护诸根门的呢？

"And how does a monk guard the doors of his senses?

☆ 佛遗教经 ➾ [104] 你们这些比丘！寻求善知识、寻求好的护持帮助，都不如保持正念不忘。[105] 如果能保持正念不忘，各种烦恼的盗贼就不能侵入；[106] 所以你们应当常常把念头收摄在心中。[107] 如果失去正念，就会失去各种功德；如果念力坚强，即使身处五欲的贼群中，也不会被伤害。[108] 好比穿着铠甲上阵，就无所畏惧，这就叫做：‘不忘念！’

一、 以眼见色 [64]

Idha, mahārāja, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī.

大王！在此，比丘用眼睛看到色（形像、颜色）时，不执取其整体相，也不执取其细节特征。

On seeing a form with the eye, he does not grasp at any theme or details by which –

Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṃ,

如果他不守护眼根而放纵，贪婪、忧愁等邪恶、不善的念头就会乘虚而入侵袭他。

if he were to dwell without restraint over the faculty of the eye -- evil, unskillful qualities such as greed or distress might assail him.

tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati.

他致力于防护眼根，守护眼根，达到对眼根的防护。

…

二、 以耳闻声 [64]

Sotena saddaṃ sutvā…pe…

用耳朵听到声音时……（不执取其整体相，也不执取其细节特征。如果他不守护耳根而放纵，贪婪、忧愁等邪恶、不善的念头就会乘虚而入侵袭他。他致力于防护耳根，守护耳根，达到对耳根的防护。）

On hearing a sound with the ear...

三、 以鼻嗅香 [64]

ghānena gandhaṃ ghāyitvā…pe…

用鼻子闻到气味时……（不执取其整体相，也不执取其细节特征。如果他不守护鼻根而放纵，贪婪、忧愁等邪恶、不善的念头就会乘虚而入侵袭他。他致力于防护鼻根，守护鼻根，达到对鼻根的防护。）

On smelling an odor with the nose...

四、 以舌尝味 [64]

jivhāya rasaṃ sāyitvā…pe…

用舌头尝到味道时……（不执取其整体相，也不执取其细节特征。如果他不守护舌根而放纵，贪婪、忧愁等邪恶、不善的念头就会乘虚而入侵袭他。他致力于防护舌根，守护舌根，达到对舌根的防护。）

One tasting a flavor with the tongue...

五、 以身接触 [64]

kāyena phoṭṭhabbaṃ phusitvā…pe…

用身体接触触觉对象时……（不执取其整体相，也不执取其细节特征。如果他不守护身根而放纵，贪婪、忧愁等邪恶、不善的念头就会乘虚而入侵袭他。他致力于防护身根，守护身根，达到对身根的防护。）

On touching a tactile sensation with the body...

六、 以意知法 [64]

☆ 佛遗教经 ➾ [27] 如果被盗贼抢劫，痛苦只止于这一世；[28] 五根这盗贼的祸害，却殃及多生累世。[29] 危害非常严重，不能不谨慎！[30] 所以有智慧的人，制伏它而不跟从它，像防贼一样防着它，不让它放纵；[31] 即使放纵了它们，也维持不了多久，就会看到它们衰败磨灭。[32] 这五根，是以心作为主导，所以你们应当好好地制伏自己的心。

manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.

用意（意识）认知法（心所缘的对象）时，不执取其整体相，也不执取其细节特征。

On cognizing an idea with the intellect, he does not grasp at any theme or details by which --

Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṃ,

如果他不守护意根而放纵，贪婪、忧愁等邪恶、不善的念头就会乘虚而入侵袭他。

if he were to dwell without restraint over the faculty of the intellect -- evil, unskillful qualities such as greed or distress might assail him.

tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati.

他致力于防护意根，守护意根，达到对意根的防护。

…

So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.

他因为具足了这神圣的诸根防护，内心能感受到无过失的安乐。

Endowed with this noble restraint over the sense faculties, he is inwardly sensitive to the pleasure of being blameless.

Evaṃ kho, mahārāja, bhikkhu indriyesu guttadvāro hoti.

大王！比丘就是这样守护诸根门的。

This is how a monk guards the doors of his senses.

第二节 ❦ 正念正知 Satisampajaññaṃ (Mindfulness & Alertness) [65]

☆ 佛遗教经 ➾ [33] 心的可怕，超过毒蛇、恶兽、怨贼、蔓延的大火，这些都不足以比喻。[34] 好比有人，手里拿着蜜器，动作轻浮躁动，只看着蜜，却没看见前面的深坑。

﹝第六十五卷 ➲﹞ 214. Kathañca, mahārāja, bhikkhu satisampajaññena samannāgato hoti?

大王！比丘是如何具足正念和正知的呢？

And how is a monk possessed of mindfulness and alertness?

一、 行往归来 [65]

Idha, mahārāja, bhikkhu abhikkante paṭikkante sampajānakārī hoti,

大王！在此，比丘在前进、返回时，保持正知；

When going forward and returning, he acts with alertness.

二、 瞻前顾后 [65]

ālokite vilokite sampajānakārī hoti,

在向前看、向旁看时，保持正知；

When looking toward and looking away...

三、 屈伸手足 [65]

samiñjite pasārite sampajānakārī hoti,

在屈伸肢体时，保持正知；
when bending and extending his limbs...

四、 搭衣持钵 [65]

saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti,

在穿着（僧伽梨、郁多罗僧）衣、持钵时，保持正知；
when carrying his outer cloak, his upper robe, and his bowl...

五、 饮食尝味 [65]

asite pīte khāyite sāyite sampajānakārī hoti,

在吃、喝、咀嚼、品尝时，保持正知；
when eating, drinking, chewing, and tasting...

六、 大小便溺 [65]

uccāra passāva kamme sampajānakārī hoti,

在大小便时，保持正知；
when urinating and defecating...

七、 行住坐卧 [65]

gate ṭhite nisinne sutte

在行走、站立、坐着、睡着时；
when walking, standing, sitting, falling asleep,

八、 觉醒语默 [65]

jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

在醒来时、说话时、沉默时，都保持正知。

waking up, talking, and remaining silent, he acts with alertness.

Evaṃ kho, mahārāja, bhikkhu satisampajaññena samannāgato hoti.

大王！比丘就是这样具足正念和正知的。

This is how a monk is possessed of mindfulness and alertness.

第三节 ❦ 知足 Santoso (Contentedness) [66]

☆ 佛遗教经 ➾ [85] 你们这些比丘！如果想要脱离各种苦恼，应当观察知足。[86] 知足这种法，就是富有、安乐、安稳的所在。

﹝第六十六卷 ➲﹞ 215. Kathañca, mahārāja, bhikkhu santuṭṭho hoti?

大王！比丘是如何做到知足的呢？

And how is a monk content?

Idha, mahārāja, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena.

大王！在此，比丘满足于能遮蔽身体的衣物和能维持生命的乞食，

…

So yena yeneva pakkamati, samādāyeva pakkamati.

他无论去哪里，都只带着这些（必需的衣、钵等）上路。

…

一、 如鸟双翼 [66]

☆ 佛遗教经 ➾ [87] 知足的人，即使睡在地上，也感到安乐；[88] 不知足的人，即使身处天堂，也不满意。[89] 不知足的人，虽然富有却如同贫穷；知足的人，虽然贫穷却如同富有。[90] 不知足的人，常常被五欲所牵引；[91] 会被知足的人所怜悯，这就是：‘知足！’

Seyyathāpi, mahārāja, pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti.

大王！就好比有翅膀的鸟，无论飞到哪里，都只带着它的翅膀作为负担。

Just as a bird, wherever it goes, flies with its wings as its only burden;

Evameva kho, mahārāja, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena.

大王！同样地，比丘满足于能遮蔽身体的衣物和能维持生命的乞食，
so too is he content with a set of robes to provide for his body and almsfood to provide for his hunger.

So yena yeneva pakkamati, samādāyeva pakkamati.

无论去哪里，都只带着这些必需品上路。

Wherever he goes, he takes only his barest necessities along.

Evaṃ kho, mahārāja, bhikkhu santuṭṭho hoti.

大王！比丘就是这样知足的。

This is how a monk is content.

第四节 ❦ 舍离五盖 Nīvaraṇappahānaṃ (Abandoning the Hindrances) [67~76]

☆ 佛遗教经 ➾ [92] 你们这些比丘！想要寻求寂静、无为的安乐，应当远离喧嚣吵闹，独自在闲静处居住。[93] 在寂静处修行的人，帝释天等诸天神，都会共同敬重；[94] 所以，应当舍弃：‘自己的同伴、其他的群体！’[95] 在空闲处独自居住，思惟灭除痛苦的根本。

﹝第六十七卷 ➲﹞ 216. So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ.

具足了这神圣的戒蕴、神圣的诸根防护、神圣的正念正知、神圣的知足之后，他寻找僻静的住处——森林、树下、山中、幽谷、山洞、墓地、丛林深处、空旷地、草堆。

Endowed with this noble aggregate of virtue, this noble restraint over the sense faculties, this noble mindfulness and alertness, and this noble contentment, he seeks out a secluded dwelling: a forest, the shade of a tree, a mountain, a glen, a hillside cave, a charnel ground, a jungle grove, the open air, a heap of straw.

☆ 佛遗教经 ➾ [96] 如果喜乐于群体生活，就会遭受群居的烦恼；[97] 好比大树，各种鸟都聚集在上面，就有枯萎折断的忧患。[98] 被世间束缚的人，沉没在各种痛苦中；[99] 好比老象陷入泥潭，不能自己出来，这就叫做：‘远离！’

So pacchābhattaṃ piṇḍapātappaṭikkanto nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.

他乞食回来吃过饭后，便盘腿而坐，保持身体正直，把正念确立在面前。

After his meal, returning from his alms round, he sits down, crosses his legs, holds his body erect, and brings mindfulness to the fore.

☆ 佛遗教经 ➾ [128] ‘如果在山间、如果在空旷沼泽中、如果在树下、在闲静的静室，要忆念所领受的法，不要让它忘记失落；[129] 应当常常自我勉励，精进修行，不要白白地空活到死，导致将来后悔！’

一、 五盖说明 [68]

1. 爱欲盖 kāmacchanda [68]

☆ 佛遗教经 ➾ [79] 你们这些比丘！应当知道，欲望多的人，因为追求的利益多，苦恼也多；[80] 欲望少的人，无所求、无所欲，就没有这种祸患。[81] 仅仅是少欲，尚且应该修习；何况少欲能生出各种功德！

﹝第六十八卷 ➲﹞ 217. So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati,

他舍弃对世间的贪欲，安住于离贪欲的觉知；

Abandoning covetousness with regard to the world, he dwells with an awareness devoid of covetousness.

abhijjhāya cittaṃ parisodheti.

他清除心中的贪欲。

He cleanses his mind of covetousness.

2. 瞋恚盖 byāpāda [68]

☆ 佛遗教经 ➾ [66] 瞋恚的危害，会破坏各种善法，败坏好的名声，今生、来世，人们都不喜欢看见（瞋恚的人）。

Byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī,

舍弃恶意和瞋恚，安住于没有恶意的觉知，对一切众生怀有慈悲怜悯之心；

Abandoning ill will and anger, he dwells with an awareness devoid of ill will, sympathetic with the welfare of all living beings.

byāpādapadosā cittaṃ parisodheti.

他清除心中的恶意和瞋恚。

He cleanses his mind of ill will and anger.

3. 惛眠盖 thina-middha [68]

☆ 佛遗教经 ➾ [45] 你们这些比丘！白天要勤勉用心，修习善法，不要错失时机；[46] 初夜、后夜，也不要荒废；中夜可以诵经，用来调整身心。[47] 不要因为睡眠的缘故，让一生空过，一无所得！[48] 应当念及无常的大火正在焚烧一切世间，要早日寻求自我度脱，不要贪睡！

Thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī, sato sampajāno,

舍弃昏沉和睡眠，安住于远离昏沉睡眠的觉知，保持正念、警觉，感知光明；

Abandoning sloth and drowsiness, he dwells with an awareness devoid of sloth and drowsiness, mindful, alert, percipient of light.

thinamiddhā cittaṃ parisodheti.

他清除心中的昏沉和睡眠。

He cleanses his mind of sloth and drowsiness.

4. 掉悔盖 uddhacca-kukkucca [68]

☆ 佛遗教经 ➾ [63] 忍辱的德行，是持戒、苦行所不能比拟的。[64] 能够修行忍辱的人，才可以称为：‘有力量的大人！’

☆ 佛遗教经 ➾ [151] 所以，应当知道：‘世间一切都是无常的，相聚必有别离，不要心怀忧愁烦恼，世间的实相就是如此！’

Uddhaccakukkuccaṃ pahāya anuddhato viharati, ajjhattaṃ vūpasantacitto,

舍弃掉举和追悔（不安和焦虑），安住于不散乱，内心保持寂静；

Abandoning restlessness and anxiety, he dwells undisturbed, his mind inwardly stilled.

uddhaccakukkuccā cittaṃ parisodheti.

他清除心中的掉举和追悔。

He cleanses his mind of restlessness and anxiety.

5. 疑惑盖 vicikicchā [68]

☆ 佛遗教经 ➾ [132] ‘你们如果对于苦等四（圣）谛有什么疑惑，可以赶快提问；不要心存怀疑，而不寻求决断！’[133] 当时，世尊这样说了三遍；没有人提问……。为什么呢？因为大众都没有疑惑了！

Vicikicchaṃ pahāya tiṇṇavicikiccho viharati, akathaṃkathī kusalesu dhammesu,

舍弃疑惑，安住于超越疑惑，对于善法不再有困惑；

Abandoning uncertainty, he dwells having crossed over uncertainty, with no perplexity with regard to skillful mental qualities.

vicikicchāya cittaṃ parisodheti.

他清除心中的疑惑。

He cleanses his mind of uncertainty.

二、 五盖譬喻 [69~76]

1. 爱欲盖──负债者 iṇa [69]

☆ 佛遗教经 ➾ [82] 少欲的人，就不会用谄媚弯曲的方式去迎合别人的心意；也不会被诸根所牵引。[83] 修行少欲的人，内心就坦荡荡，没有什么忧愁畏惧，处理事情总有余裕，常常感到满足。[84] 能够少欲的人，就能趋向涅槃，这就叫做：‘少欲！’。

﹝第六十九卷 ➲﹞ 218. Seyyathāpi, mahārāja, puriso iṇaṃ ādāya kammante payojeyya.

大王！就好比有个人，借了债来经营事业，

Suppose that a man, taking a loan, invests it in his business affairs.

Tassa te kammantā samijjheyyuṃ.

他的事业成功了，

His business affairs succeed.

So yāni ca porāṇāni iṇamūlāni, tāni ca byantiṃ kareyya [byantīkareyya (sī. syā. kaṃ.)], siyā cassa uttariṃ avasiṭṭhaṃ dārabharaṇāya.

他不仅还清了旧债，还有剩余的钱可以养活妻子。

He repays his old debts and there is extra left over for maintaining his wife.

Tassa evamassa – ‘ahaṃ kho pubbe iṇaṃ ādāya kammante payojesiṃ.

这时，他会这样想：‘我以前借债经营事业，

The thought would occur to him, 'Before, taking a loan, I invested it in my business affairs.

Tassa me te kammantā samijjhiṃsu.

现在我的事业成功了，

Now my business affairs have succeeded.

Sohaṃ yāni ca porāṇāni iṇamūlāni, tāni ca byantiṃ akāsiṃ, atthi ca me uttariṃ avasiṭṭhaṃ dārabharaṇāyā’ti.

我已经还清了旧债，还有剩余的钱可以养活妻子。’

I have repaid my old debts and there is extra left over for maintaining my wife.'

So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

他因此而感到喜悦和快乐。

Because of that he would experience joy and happiness.

2. 瞋恚盖──重病者 bāḷha [70]

☆ 佛遗教经 ➾ [67] 应当知道瞋恨心比猛烈的火更厉害，要常常防护，不要让它侵入。[68] 抢劫功德的盗贼，没有比瞋恚更严重的了。

﹝第七十卷 ➲﹞ 219. Seyyathāpi, mahārāja, puriso ābādhiko assa dukkhito bāḷhagilāno;

大王！又好比有个人，生了病——痛苦而且病得很重。

Now suppose that a man falls sick -- in pain and seriously ill.

bhattañcassa nacchādeyya, na cassa kāye balamattā.

他吃不下饭，身体也没有力气。

He does not enjoy his meals, and there is no strength in his body.

So aparena samayena tamhā ābādhā mucceyya;

过了一段时间，他最终从那疾病中康复了。

As time passes, he eventually recovers from that sickness.

bhattaṃ cassa chādeyya, siyā cassa kāye balamattā.

他又能享受食物，身体也有了力气。

He enjoys his meals and there is strength in his body.

Tassa evamassa – ‘ahaṃ kho pubbe ābādhiko ahosiṃ dukkhito bāḷhagilāno;

这时，他会这样想：‘我以前生病了……

The thought would occur to him, 'Before, I was sick...

bhattañca me nacchādesi, na ca me āsi [na cassa me (ka.)] kāye balamattā.

吃不下饭，身体也没有力气。

…

Somhi etarahi tamhā ābādhā mutto;

现在我已经从那疾病中康复了。

Now I am recovered from that sickness.

bhattañca me chādeti, atthi ca me kāye balamattā’ti.

我能享受食物，身体也有了力气。’

I enjoy my meals and there is strength in my body.'

So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

他因此而感到喜悦和快乐。

Because of that he would experience joy and happiness.

3. 惛眠盖──囚狱者 bandhanāgāra [71]

☆ 佛遗教经 ➾ [49] 各种烦恼的盗贼，常常窥伺着要杀害我们（的慧命），比怨家还厉害，怎么可以（贪图）睡眠，不自我警醒呢？[50] 烦恼的毒蛇，睡在你的心里，就好比黑色的毒蛇睡在你的房里；[51] 应当用持戒的钩子，趁早把它清除掉。[52] 睡着的蛇被赶出去了，才可以安心睡眠；[53] 不把它赶出去就睡觉，是无惭无愧的人！

﹝第七十一卷 ➲﹞ 220. Seyyathāpi, mahārāja, puriso bandhanāgāre baddho assa.

大王！又好比有个人，被关在监狱里。

Now suppose that a man is bound in prison.

So aparena samayena tamhā bandhanāgārā mucceyya sotthinā abbhayena [ubbayena (sī. ka.)], na cassa kiñci bhogānaṃ vayo.

过了一段时间，他最终被释放了，平安无事，财产也没有损失。

As time passes, he eventually is released from that bondage, safe and sound, with no loss of property.

Tassa evamassa – ‘ahaṃ kho pubbe bandhanāgāre baddho ahosiṃ,

这时他会这样想：‘我以前被关在监狱里。

The thought would occur to him, 'Before, I was bound in prison.

somhi etarahi tamhā bandhanāgārā mutto sotthinā abbhayena. Natthi ca me kiñci bhogānaṃ vayo’ti.

现在我被释放了，平安无事，财产也没有损失。’

Now I am released from that bondage, safe and sound, with no loss of my property.'

So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

他因此而感到喜悦和快乐。

Because of that he would experience joy and happiness.

4. 掉悔盖──奴隶者 dāsa [72]

☆ 佛遗教经 ➾ [65] 如果不能欢喜地忍受恶毒咒骂，如同饮用甘露一般，就不能称为：‘入了道的有智慧的人！’

﹝第七十二卷 ➲﹞ 221. Seyyathāpi, mahārāja, puriso dāso assa anattādhīno parādhīno na yenakāmaṃgamo.

再者，大王！又好比有个人是个奴隶，受制于他人，不能自主，不能想去哪里就去哪里。

Now suppose that a man is a slave, subject to others, not subject to himself, unable to go where he likes.

So aparena samayena tamhā dāsabyā mucceyya attādhīno aparādhīno bhujisso yenakāmaṃgamo.

过了一段时间，他最终从奴役中被解放出来，能够自主，不再受制于他人，获得自由，可以想去哪里就去哪里。

As time passes, he eventually is released from that slavery, subject to himself, not subject to others, freed, able to go where he likes.

Tassa evamassa – ‘ahaṃ kho pubbe dāso ahosiṃ anattādhīno parādhīno na yenakāmaṃgamo.

这时，他会这样想：‘我以前是个奴隶……

The thought would occur to him, 'Before, I was a slave...

Somhi etarahi tamhā dāsabyā mutto attādhīno aparādhīno bhujisso yenakāmaṃgamo’ti.

现在我从奴役中被解放出来，能够自主，不再受制于他人，获得自由，可以想去哪里就去哪里。’

Now I am released from that slavery, subject to myself, not subject to others, freed, able to go where I like.'

So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

他因此而感到喜悦和快乐。

Because of that he would experience joy and happiness.

5. 疑惑盖──险途者 kantāra [73~76]

☆ 佛遗教经 ➾ [130] 我如同良医，知道病症而开出药方，病人吃不吃药，不是医生的过错；[131] 又如同好的向导，指引人们走上好的道路，听了而不去走，不是向导的过错！

﹝第七十三卷 ➲﹞ 222. Seyyathāpi, mahārāja, puriso sadhano sabhogo kantāraddhānamaggaṃ paṭipajjeyya dubbhikkhaṃ sappaṭibhayaṃ.

再者，大王！又好比有个人，带着钱财货物，正行旅在穿越荒野的道路上，那里充满危险。

Now suppose that a man, carrying money and goods, is traveling by a road through desolate country.

So aparena samayena taṃ kantāraṃ nitthareyya sotthinā, gāmantaṃ anupāpuṇeyya khemaṃ appaṭibhayaṃ.

过了一段时间，他最终穿越了那片荒野，平安无事，财产也没有损失，抵达了安全的地方。

As time passes, he eventually emerges from that desolate country, safe and sound, with no loss of property.

Tassa evamassa – ‘ahaṃ kho pubbe sadhano sabhogo kantāraddhānamaggaṃ paṭipajjiṃ dubbhikkhaṃ sappaṭibhayaṃ.

这时，他会这样想：‘我以前带着钱财货物，正行旅在穿越荒野的道路上，

The thought would occur to him, 'Before, carrying money and goods, I was traveling by a road through desolate country.

Somhi etarahi taṃ kantāraṃ nitthiṇṇo sotthinā, gāmantaṃ anuppatto khemaṃ appaṭibhayan’ti.

现在我已经穿越了那片荒野，平安无事，财产也没有损失，抵达了安全的地方。’

Now I have emerged from that desolate country, safe and sound, with no loss of my property.'

So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

他因此而感到喜悦和快乐。

Because of that he would experience joy and happiness.

☆ 佛遗教经 ➾ [35] 好比没有象钩控制的狂象，又像得到树木的猿猴，跳跃不止，难以制伏。[36] 应当赶紧挫败它，不要让它放纵！[37] 放纵这颗心的人，会丧失人的善行；[38] 能把心制伏在一处，就没有什么事办不成。[39] 所以比丘，应当勤奋精进，折伏你的心！

﹝第七十四卷 ➲﹞ 223. Evameva kho, mahārāja, bhikkhu ❶ yathā iṇaṃ ❷ yathā rogaṃ ❸ yathā bandhanāgāraṃ ❹ yathā dāsabyaṃ ❺ yathā kantāraddhānamaggaṃ, evaṃ ime pañca nīvaraṇe appahīne attani samanupassati.

大王！同样地，当这五种障碍（盖）在比丘自身中还未被舍弃时，他看待它们就如同❶ 债务、❷ 疾病、❸ 牢狱、❹ 奴役、❺ 穿越荒野的道路。

In the same way, when these five hindrances are not abandoned in himself, ❶ the monk regards it as a debt, ❷ a sickness, ❸ a prison, ❹ slavery, ❺ a road through desolate country.

﹝第七十五卷 ➲﹞ 224. Seyyathāpi, mahārāja, ① yathā āṇaṇyaṃ ② yathā ārogyaṃ ③ yathā bandhanāmokkhaṃ ④ yathā bhujissaṃ ⑤ yathā khemantabhūmiṃ; evameva kho, mahārāja, bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati.

大王！但是，当这五种障碍（盖）在比丘自身中已被舍弃时，他看待它们就如同① 还清债务、② 身体健康、③ 离开牢狱、④ 重获自由、⑤ 到达安稳之地。

But when these five hindrances are abandoned in himself, ① he regards it as unindebtedness, ② good health, ③ release from prison, ④ freedom, ⑤ a place of security.

﹝第七十六卷 ➲﹞ 225. Tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati,

当他看到这五盖在自身中已被舍弃，喜悦便生起；内心喜悦，就感到狂喜（pīti）；内心狂喜，身体就变得轻安；

Seeing that they have been abandoned within him, he becomes glad. Glad, he becomes enraptured. Enraptured, his body grows tranquil.

passaddhakāyo sukhaṃ vedeti,

身体轻安的人感受到乐（sukha）；

His body tranquil, he is sensitive to pleasure.

sukhino cittaṃ samādhiyati.

感受到乐的人，心便得定（samādhi）。

Feeling pleasure, his mind becomes concentrated.

第三章 ✩ 禅定篇 [77~84]

☆ 佛遗教经 ➾ [109] 你们这些比丘！如果能收摄心念，心就在定中；心在定中，就能了知世间生灭变化的实相。[110] 所以你们应当常常精勤努力，修习各种禅定；如果得到禅定，心就不会散乱。[111] 好比爱惜水的人家，会好好地修治堤坝池塘；[112] 修行的人也是这样，为了（积聚）智慧之水，要好好地修习禅定，让它不漏失，这就叫做：‘定！’

第一节 ❦ 初禅 Paṭhamajjhānaṃ (The First Jhana) [77~78]

☆ 佛遗教经 ➾ [100] 你们这些比丘！如果勤奋精进，就没有办不成的事情；所以你们应当勤奋精进。[101] 好比细小的水流持续不断，就能滴水穿石。[102] 如果修行人的心，常常懈怠荒废；[103] 就好比钻木取火，还没发热就停下来，虽然想得到火，火是很难得到的，这就叫做：‘精进！’

﹝第七十七卷 ➲﹞ 226. So vivicceva kāmehi, vivicca akusalehi dhammehi savitakkaṃ

他远离了感官欲乐，远离了不善法；

Quite withdrawn from sensuality, withdrawn from unskillful mental qualities,

savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.

进入并安住于初禅：这是一种由远离而生的、伴随着寻（vittaka, 初始思）和伺（vicāra, 持续思）的喜（pīti）和乐（sukha）。

he enters and remains in the first jhana: rapture and pleasure born from withdrawal, accompanied by directed thought and evaluation.

So imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati,

他让那由远离而生的喜和乐渗透、弥漫、充满、遍及这个身体；

He permeates and pervades, suffuses and fills this very body with the rapture and pleasure born from withdrawal.

nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.

他全身没有哪个地方不被这由远离而生的喜和乐所遍满。

There is nothing of his entire body unpervaded by rapture and pleasure born from withdrawal.

一、 如粉助浴 [78]

﹝第七十八卷 ➲﹞ 227. Seyyathāpi, mahārāja, dakkho nhāpako vā nhāpakantevāsī vā kaṃsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṃ paripphosakaṃ sanneyya,

大王！就好比一位熟练的搓澡工或他的学徒，把沐浴粉倒进铜盆里，一遍又一遍地洒水揉捏，

Just as if a skilled bathman or bathman's apprentice would pour bath powder into a brass basin and knead it together, sprinkling it again and again with water,

sāyaṃ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharaṇī;

使得这团沐浴粉被水浸透、饱含水分、内外都充满了水，但却不会滴漏下来；
so that his ball of bath powder -- saturated, moisture-laden, permeated within and without -- would nevertheless not drip;

evameva kho, mahārāja, bhikkhu imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati,

大王！同样地，比丘让那由远离而生的喜和乐渗透、弥漫、充满、遍及这个身体；
even so, the monk permeates... this very body with the rapture and pleasure born of withdrawal.

nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.

他全身没有哪个地方不被这由远离而生的喜和乐所遍满。

There is nothing of his entire body unpervaded by rapture and pleasure born from withdrawal.

Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

大王！这也是沙门（修行）的现世果报，比之前的果报更为殊胜、更为崇高。

This is a fruit of the contemplative life, visible here and now, more excellent than the previous ones and more sublime.

第二节 ❦ 第二禅 Dutiyajjhānaṃ (The Second Jhana) [79~80]

﹝第七十九卷 ➲﹞ 228. Puna caparaṃ, mahārāja, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ

大王！还有比丘，因为平息了寻和伺，内心洁净，心达到一境性，

Furthermore, with the stilling of directed thought and evaluation,

avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.

没有寻，没有伺，由定而生的喜和乐，进入并安住于第二禅。

he enters and remains in the second jhana: rapture and pleasure born of composure, unification of awareness free from directed thought and evaluation -- internal assurance.

So imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati,

他让由定而生的喜和乐，浸透、充满、遍及他这个身体；

He permeates and pervades, suffuses and fills this very body with the rapture and pleasure born of composure.

nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti.

他全身没有任何地方不被由定而生的喜和乐所遍满。

There is nothing of his entire body unpervaded by rapture and pleasure born of composure.

一、 如同深池 [80]

﹝第八十卷 ➲﹞ 229. Seyyathāpi, mahārāja, udakarahado gambhīro ubbhidodako [ubbhitodako (syā. kaṃ. ka.)] tassa nevassa puratthimāya disāya udakassa āyamukhaṃ, na dakkhiṇāya disāya udakassa āyamukhaṃ, na pacchimāya disāya udakassa āyamukhaṃ, na uttarāya disāya udakassa āyamukhaṃ, devo ca na kālenakālaṃ sammādhāraṃ anuppaveccheyya.

大王！譬如有一个深水池，有泉水从内部涌出，这个水池没有东方的入水口，没有南方的入水口，没有西方的入水口，没有北方的入水口，天也不时时降下骤雨。

Just like a lake with spring-water welling up from within, having no inflow from the east, west, north, or south, and with the skies supplying abundant showers time and again,

Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṃ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṃ assa.

然而，正从那个深水池里涌出的清凉水流，就能以清凉的水浸透、遍满、充满那个深水池；那个深水池没有任何地方不被清凉的水所遍满。

so that the cool fount of water welling up from within the lake would permeate and pervade, suffuse and fill it with cool waters, there being no part of the lake unpervaded by the cool waters;

Evameva kho, mahārāja, bhikkhu imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati,

大王！就像这样，比丘让由定而生的喜和乐，浸透、充满、遍及他这个身体；
even so, the monk permeates... this very body with the rapture and pleasure born of composure.

nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti.

他全身没有任何地方不被由定而生的喜和乐所遍满。

There is nothing of his entire body unpervaded by rapture and pleasure born of composure.

Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

大王！这也是沙门修行的现世果报，比之前的那些果报更超胜、更殊妙。

This, too, is a fruit of the contemplative life, visible here and now, more excellent than the previous ones and more sublime.

第三节 ❦ 第三禅 Tatiyajjhānaṃ (The Third Jhana) [81~82]

﹝第八十一卷 ➲﹞ 230. Puna caparaṃ, mahārāja, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato sampajāno, sukhañca kāyena paṭisaṃvedeti,

大王！还有比丘，由于喜的消退而安住于舍，具念、正知，并以身感受到乐。

And furthermore, with the fading of rapture, he remains in equanimity, mindful & alert, and physically sensitive of pleasure.

yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti, tatiyaṃ jhānaṃ upasampajja viharati.

正如圣者们所宣说的：‘他是住于舍、具念、乐住者’，他进入并安住于第三禅。

He enters and remains in the third jhana, of which the Noble Ones declare, 'Equanimous and mindful, he has a pleasurable abiding.'

So imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati,

他让那没有喜的乐，浸透、充满、遍及他这个身体；

He permeates and pervades, suffuses and fills this very body with the pleasure divested of rapture.

nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti.

他全身没有任何地方不被那没有喜的乐所遍满。

There is nothing of his entire body unpervaded with pleasure divested of rapture.

一、 如同莲池 [82]

﹝第八十二卷 ➲﹞ 231. Seyyathāpi, mahārāja, uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni antonimuggaposīni,

大王！譬如在青莲池、红莲池或白莲池中，有些青莲、红莲或白莲，生在水中，长在水中，一直沉浸在水下生长，

Just as in a lotus pond, some of the lotuses, born and growing in the water, stay immersed in the water and flourish without standing up out of the water, so that they are permeated and pervaded,

tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni [abhisandāni parisandāni (ka.)] paripūrāni paripphuṭāni [paripphuṭṭhāni (pī.)], nāssa kiñci sabbāvataṃ uppalānaṃ vā padumānaṃ vā puṇḍarīkānaṃ vā sītena vārinā apphuṭaṃ assa;

它们从顶端到根部，都被清凉的水所浸透、遍满、充满，那些青莲、红莲或白莲没有任何地方不被清凉的水所遍满；
suffused and filled with cool water from their roots to their tips, and nothing of those lotuses would be unpervaded with cool water;

evameva kho, mahārāja, bhikkhu imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati,

大王！就像这样，比丘让那没有喜的乐，浸透、充满、遍及他这个身体；
even so, the monk permeates... this very body with the pleasure divested of rapture.

nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti.

他全身没有任何地方不被那没有喜的乐所遍满。

There is nothing of his entire body unpervaded with pleasure divested of rapture.

Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

大王！这也是沙门修行的现世果报，比之前的那些果报更超胜、更殊妙。

This, too, is a fruit of the contemplative life, visible here and now, more excellent than the previous ones and more sublime.

第四节 ❦ 第四禅 Catutthajjhānaṃ (The Fourth Jhana) [83~84]

﹝第八十三卷 ➲﹞ 232. Puna caparaṃ, mahārāja, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā,

大王！还有比丘，舍断了乐，舍断了苦，

And furthermore, with the abandoning of pleasure and stress --

pubbeva somanassa domanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati,

并且先前感受的喜和忧也已灭没，达到不苦不乐、舍念清净的状态，进入并安住于第四禅。

as with the earlier disappearance of elation and distress -- he enters and remains in the fourth jhana: purity of equanimity and mindfulness, neither-pleasure nor stress.

so imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti,

他以清净、明洁的心遍满此身而坐，

He sits, permeating the body with a pure, bright awareness.

nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti.

他全身没有任何地方不被清净、明洁的心所遍满。

There is nothing of his entire body unpervaded by pure, bright awareness.

一、 如同白净衣 [84]

﹝第八十四卷 ➲﹞ 233. Seyyathāpi, mahārāja, puriso odātena vatthena sasīsaṃ pārupitvā nisinno assa,

大王！譬如有人用白色的净布从头到脚覆盖着身体而坐，

Just as if a man were sitting covered from head to foot with a white cloth

nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṃ assa;

他全身没有任何地方不被那白色的净布所触及；
so that there would be no part of his body to which the white cloth did not extend;

evameva kho, mahārāja, bhikkhu imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti,

大王！就像这样，比丘以清净、明洁的心遍满此身而坐！

even so, the monk sits, permeating the body with a pure, bright awareness.

nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti.

他全身没有任何地方不被清净、明洁的心所遍满。

There is nothing of his entire body unpervaded by pure, bright awareness.

Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

大王！这也是沙门修行的现世果报，比之前的那些果报更超胜、更殊妙。

This, too, great king, is a fruit of the contemplative life, visible here and now, more excellent than the previous ones and more sublime.

第四章 ✩ 智见篇 [85~100]

第一节 ❦ 内观智见 Vipassanāñāṇaṃ (Insight Knowledge) [85~86]

☆ 佛遗教经 ➾ [152] ‘应当勤奋精进，早日求得解脱；以智慧光明，熄灭所有痴暗！’

﹝第八十五卷 ➲﹞ 234. So [puna caparaṃ mahārāja bhikkhu so (ka.)] evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti.

当心像这样得定、清净、明洁、无瑕疵、离随烦恼、柔软、适业、稳固、达到不动时，他引导、倾向其心，以求获得智见。

"With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to knowledge and vision.

So evaṃ pajānāti – ‘ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādana-parimaddana-bhedana-viddhaṃsana-dhammo;

他如此了知：‘我这个身体，是物质构成的、由四大元素组成的、父母所生的、靠饭粥滋养的，具有无常、受涂、受按、坏灭、分解的性质。

He discerns: 'This body of mine is endowed with form, composed of the four primary elements, born from mother and father, nourished with rice and porridge, subject to inconstancy, rubbing, pressing, dissolution, and dispersion.

idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddhan’ti.

而我的意识是依止于它、束缚于它的。’

And this consciousness of mine is supported here and bound up here.'

一、 如同琉璃宝 [86]

﹝第八十六卷 ➲﹞ 235. Seyyathāpi, mahārāja, maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno anāvilo sabbākārasampanno.

大王！譬如有一颗美丽的、品种优良的、八个切面、做工精良、清澈、透明、无混浊、具备一切特征的琉璃宝石。

Just as if there were a beautiful beryl gem of the purest water -- eight faceted, well polished, clear, limpid, consummate in all its aspects,

Tatrāssa suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā [pītakaṃ vā lohitakaṃ vā (ka.)] odātaṃ vā paṇḍusuttaṃ vā.

里面穿有一根线，是蓝色、或黄色、或红色、或白色、或棕黄色。

and going through the middle of it was a blue, yellow, red, white, or brown thread --

Tamenaṃ cakkhumā puriso hatthe karitvā paccavekkheyya –

一个有视力的人把它拿在手里仔细观察：
and a man with good eyesight, taking it in his hand, were to reflect on it thus:

‘ayaṃ kho maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno anāvilo sabbākārasampanno;

‘这确实是一颗美丽的、品种优良的、八个切面、做工精良、清澈、透明、无混浊、具备一切特征的琉璃宝石；

'This is a beautiful beryl gem of the purest water, eight faceted, well polished, clear, limpid, consummate in all its aspects.

tatridaṃ suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā’ti.

里面穿的这根线是蓝色、或黄色、或红色、或白色、或棕黄色。’

And this, going through the middle of it, is a blue, yellow, red, white, or brown thread.'

Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti.

大王！就像这样，当心像这样得定、清净、明洁、无瑕疵、离随烦恼、柔软、适业、稳固、达到不动时，比丘引导、倾向其心，以求获得智见。

In the same way -- with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability -- the monk directs and inclines it to knowledge and vision.

So evaṃ pajānāti – ‘ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo;

他如此了知：‘我这个身体，是物质构成的、由四大元素组成的、父母所生的、靠饭粥滋养的，具有无常、受涂、受按、坏灭、分解的性质。

He discerns: 'This body of mine is endowed with form, composed of the four primary elements, born from mother and father, nourished with rice and porridge, subject to inconstancy, rubbing, pressing, dissolution, and dispersion.

idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddhan’ti.

而我的意识是依止于它、束缚于它的。’

And this consciousness of mine is supported here and bound up here.'

Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

大王！这也是沙门修行的现世果报，比之前的那些果报更超胜、更殊妙。

This, too, great king, is a fruit of the contemplative life, visible here and now, more excellent than the previous ones and more sublime.

第二节 ❦ 意所成身神通智 Manomayiddhiñāṇaṃ (The Mind-made Body) [87~88]

﹝第八十七卷 ➲﹞ 236. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṃ kāyaṃ abhinimmānāya cittaṃ abhinīharati abhininnāmeti.

当心像这样得定、清净、明洁、无瑕疵、离随烦恼、柔软、适业、稳固、达到不动时，他引导、倾向其心，以创造意生身。

With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to creating a mind-made body.

So imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ.

他从这个身体创造出另一个身体，具足色身、由意所成、拥有所有的大小肢体、诸根无缺。

From this body he creates another body, endowed with form, made of the mind, complete in all its parts, not inferior in its faculties.

一、 如同芦苇草 [88]

﹝第八十八卷 ➲﹞ 237. Seyyathāpi, mahārāja, puriso muñjamhā īsikaṃ pavāheyya [pabbāheyya (syā. ka.)].

大王！譬如有人从文伽草中抽出草茎。

Just as if a man were to draw a reed from its sheath.

Tassa evamassa – ‘ayaṃ muñjo, ayaṃ īsikā, añño muñjo, aññā īsikā, muñjamhā tveva īsikā pavāḷhā’ti [pabbāḷhāti (syā. ka.)].

他会这样想：‘这是文伽草，这是草茎。文伽草是一回事，草茎是另一回事，但草茎是从文伽草中抽出来的。’

The thought would occur to him: 'This is the sheath, this is the reed. The sheath is one thing, the reed another, but the reed has been drawn out from the sheath.'

二、 如同拔刀出鞘 [88]

Seyyathā vā pana, mahārāja, puriso asiṃ kosiyā pavāheyya.

大王！又譬如有人从刀鞘中拔出刀来。

Or as if a man were to draw a sword from its scabbard.

Tassa evamassa – ‘ayaṃ asi, ayaṃ kosi, añño asi, aññā kosi, kosiyā tveva asi pavāḷho’ti.

他会这样想：‘这是刀，这是刀鞘。刀是一回事，刀鞘是另一回事，但刀是从刀鞘中拔出来的。’

The thought would occur to him: 'This is the sword, this is the scabbard. The sword is one thing, the scabbard another, but the sword has been drawn out from the scabbard.'

三、 如同蛇蜕皮 [88]

Seyyathā vā pana, mahārāja, puriso ahiṃ karaṇḍā uddhareyya.

大王！又譬如有人从（蛇蜕的）皮壳中拉出蛇来。

Or as if a man were to pull a snake out from its slough.

Tassa evamassa – ‘ayaṃ ahi, ayaṃ karaṇḍo. Añño ahi, añño karaṇḍo, karaṇḍā tveva ahi ubbhato’ti [uddharito (syā. kaṃ.)].

他会这样想：‘这是蛇，这是皮壳。蛇是一回事，皮壳是另一回事，但蛇是从皮壳中拉出来的。’

The thought would occur to him: 'This is the snake, this is the slough. The snake is one thing, the slough another, but the snake has been pulled out from the slough.'

Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṃ kāyaṃ abhinimmānāya cittaṃ abhinīharati abhininnāmeti.

大王！就像这样，当心像这样得定、清净、明洁、无瑕疵、离随烦恼、柔软、适业、稳固、达到不动时，比丘引导、倾向其心，以创造意生身。

In the same way -- with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, the monk directs and inclines it to creating a mind-made body.

So imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ.

他从这个身体创造出另一个身体，具足色身、由意所成、拥有所有的大小肢体、诸根无缺。

From this body he creates another body, endowed with form, made of the mind, complete in all its parts, not inferior in its faculties.

Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

大王！这也是沙门修行的现世果报，比之前的那些果报更超胜、更殊妙。

This, too, great king, is a fruit of the contemplative life, visible here and now, more excellent than the previous ones and more sublime.

第三节 ❦ 种种神通智 Iddhividhañāṇaṃ (Supranormal Powers) [89~90]

﹝第八十九卷 ➲﹞ 238. So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṃ abhinīharati abhininnāmeti.

当心像这样得定、清净、明洁、无瑕疵、离随烦恼、柔软、适业、稳固、达到不动时，他引导、倾向其心，以获得种种神通。

With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to the modes of supranormal powers.

So anekavihitaṃ iddhividhaṃ paccanubhoti –

他体验各种各样的神通：

He wields manifold supranormal powers.

一、 一身化多身 [89]

ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti;

‘从一身变成多身，从多身变成一身；

Having been one he becomes many; having been many he becomes one.

二、 隐身与现身 [89]

āvibhāvaṃ tirobhāvaṃ

能显现、能隐藏；

He appears. He vanishes.

三、 穿壁透山 [89]

tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati seyyathāpi ākāse.

能无障碍地穿墙、穿墙围、穿山而过，如同在空中；

He goes unimpeded through walls, ramparts, and mountains as if through space.

四、 出没于大地 [89]

Pathaviyāpi ummujjanimujjaṃ karoti seyyathāpi udake.

能在大地中出没，如同在水中；

He dives in and out of the earth as if it were water.

五、 行走于水上 [89]

Udakepi abhijjamāne gacchati [abhijjamāno (sī. ka.)] seyyathāpi pathaviyā.

能在水上行走而不沉没，如同在地上；

He walks on water without sinking as if it were dry land.

六、 行走于空中 [89]

Ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo.

能在空中盘腿而行，如同有翅膀的鸟；

Sitting cross-legged he flies through the air like a winged bird.

七、 手摸日月 [89]

Imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmasati parimajjati.

甚至能用手触摸、抚摸如此大神力、大威力的日月；

With his hand he touches and strokes even the sun and moon, so mighty and powerful.

八、 身至梵天 [89]

Yāva brahmalokāpi kāyena vasaṃ vatteti.

能用身体行使威力远达梵天世界。’

He exercises influence with his body even as far as the Brahma worlds.

九、 如同陶师 [90]

﹝第九十卷 ➲﹞ 239. Seyyathāpi, mahārāja, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaṃ yadeva bhājanavikatiṃ ākaṅkheyya, taṃ tadeva kareyya abhinipphādeyya.

大王！譬如熟练的陶匠或他的学徒，用准备好的黏土，想做什么样式的陶器，就能做出、完成什么样的陶器。

Just as a skilled potter or his assistant could craft from well-prepared clay whatever kind of pottery vessel he likes,

Seyyathā vā pana, mahārāja, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṃ dantasmiṃ yaṃ yadeva dantavikatiṃ ākaṅkheyya, taṃ tadeva kareyya abhinipphādeyya.

大王！又譬如熟练的象牙匠或他的学徒，用准备好的象牙，想做什么样式的象牙制品，就能做出、完成什么样的象牙制品。

or as a skilled ivory-carver or his assistant could craft from well-prepared ivory any kind of ivory-work he likes,

Seyyathā vā pana, mahārāja, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṃ suvaṇṇasmiṃ yaṃ yadeva suvaṇṇavikatiṃ ākaṅkheyya, taṃ tadeva kareyya abhinipphādeyya.

大王！又譬如熟练的金匠或他的学徒，用准备好的黄金，想做什么样式的金器，就能做出、完成什么样的金器。

or as a skilled goldsmith or his assistant could craft from well-prepared gold any kind of gold article he likes;

Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṃ abhinīharati abhininnāmeti.

大王！就像这样，当心像这样得定、清净、明洁、无瑕疵、离随烦恼、柔软、适业、稳固、达到不动时，比丘引导、倾向其心，以获得种种神通。

in the same way -- with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability -- the monk directs and inclines it to the modes of supranormal powers...

So anekavihitaṃ iddhividhaṃ paccanubhoti –

他体验各种各样的神通：

...

ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti;

从一身变成多身，从多身变成一身；

...

āvibhāvaṃ tirobhāvaṃ

能显现、能隐藏；

...

tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati seyyathāpi ākāse.

能无障碍地穿墙、穿墙围、穿山而过，如同在空中；

...

Pathaviyāpi ummujjanimujjaṃ karoti seyyathāpi udake.

能在大地中出没，如同在水中；

...

Udakepi abhijjamāne gacchati seyyathāpi pathaviyā.

能在水上行走而不沉没，如同在地上；

...

Ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo.

能在空中盘腿而行，如同有翅膀的鸟；

...

Imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmasati parimajjati.

甚至能用手触摸、抚摸如此大神力、大威力的日月；

...

Yāva brahmalokāpi kāyena vasaṃ vatteti.

能用身体行使威力远达梵天世界。

He exercises influence with his body even as far as the Brahma worlds.

Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

大王！这也是沙门修行的现世果报，比之前的那些果报更超胜、更殊妙。

This, too, great king, is a fruit of the contemplative life, visible here and now, more excellent than the previous ones and more sublime.

第四节 ❦ 天耳智 Dibbasotañāṇaṃ (Clairaudience) [91~92]

﹝第九十一卷 ➲﹞ 240. So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte dibbāya sotadhātuyā cittaṃ abhinīharati abhininnāmeti.

当心像这样得定、清净、明洁、无瑕疵、离随烦恼、柔软、适业、稳固、达到不动时，他引导、倾向其心，以获得天耳界（听觉）。

With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to the divine ear-element.

So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca.

他以清净、超越常人的天耳界，听到两种声音：天界的和人间的，无论是远的还是近的。

He hears -- by means of the divine ear-element, purified and surpassing the human -- both kinds of sounds: divine and human, whether near or far.

一、 如同听到路上的鼓声 [92]

﹝第九十二卷 ➲﹞ 241. Seyyathāpi, mahārāja, puriso addhānamaggappaṭipanno.

大王！譬如有人正在大路上行走。

Just as if a man traveling along a highway

So suṇeyya bherisaddampi mudiṅgasaddampi [mutiṅgasaddampi (sī. pī.)] saṅkhapaṇavadindimasaddampi [saṅkhapaṇavadeṇḍimasaddampi (sī. pī.), saṅkhasaddaṃpi paṇavasaddaṃpi dendimasaddaṃpi (syā. kaṃ.)].

他听到大鼓声、小手鼓声、海螺声、小鼓声和铙钹声。

were to hear the sounds of kettledrums, small drums, conchs, cymbals, and tom-toms.

Tassa evamassa – ‘bherisaddo’ itipi, ‘mudiṅgasaddo’ itipi, ‘saṅkhapaṇavadindimasaddo’ itipi [saṅkhasaddo itipi paṇavasaddo itipi dendimasaddo itipi (syā. kaṃ.)].

他会这样想：‘那是大鼓声！’‘那是小手鼓声！’‘那是海螺声、小鼓声和铙钹声！’

He would know, 'That is the sound of kettledrums, that is the sound of small drums, that is the sound of conchs, that is the sound of cymbals, and that is the sound of tom-toms.'

Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte dibbāya sotadhātuyā cittaṃ abhinīharati abhininnāmeti.

大王！就像这样，当心像这样得定、清净、明洁、无瑕疵、离随烦恼、柔软、适业、稳固、达到不动时，比丘引导、倾向其心，以获得天耳界。

In the same way -- with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability -- the monk directs and inclines it to the divine ear-element.

So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca.

他以清净、超越常人的天耳界，听到两种声音：天界的和人间的，无论是远的还是近的。

He hears -- by means of the divine ear-element, purified and surpassing the human -- both kinds of sounds: divine and human, whether near or far.

Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

大王！这也是沙门修行的现世果报，比之前的那些果报更超胜、更殊妙。

This, too, great king, is a fruit of the contemplative life, visible here and now, more excellent than the previous ones and more sublime.

第五节 ❦ 他心智 Cetopariyañāṇaṃ (Mind Reading) [93~94]

﹝第九十三卷 ➲﹞ 242. So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṃ abhinīharati abhininnāmeti.

当心像这样得定、清净、明洁、无瑕疵、离随烦恼、柔软、适业、稳固、达到不动时，他引导、倾向其心，以获得辨知他人心智（他心智）。

With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to knowledge of the awareness of other beings.

So parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti –

他以自己的心了知其他有情、其他个人的心，即：

He knows the awareness of other beings, other individuals, having encompassed it with his own awareness.

一、 他心智说明 [93]

1. 有贪的心 rāga [93]

sarāgaṃ vā cittaṃ ‘sarāgaṃ cittan’ti pajānāti,

了知有贪的心为‘有贪的心’；

He discerns a mind with passion as a mind with passion,

vītarāgaṃ vā cittaṃ ‘vītarāgaṃ cittan’ti pajānāti,

了知离贪的心为‘离贪的心’。

and a mind without passion as a mind without passion.

2. 有瞋的心 dosa [93]

☆ 佛遗教经 ➾ [69] 在家之人享受欲乐，不是修行的人，无法自我克制，有瞋怒尚且可以原谅；[70] 出家修行、离欲的人，如果心怀瞋恚，是非常不应该的！[71] 譬如，清凉的云中打雷起火，是不应该发生的事。

sadosaṃ vā cittaṃ ‘sadosaṃ cittan’ti pajānāti,

了知有瞋的心为‘有瞋的心’；

He discerns a mind with aversion as a mind with aversion,

vītadosaṃ vā cittaṃ ‘vītadosaṃ cittan’ti pajānāti,

了知离瞋的心为‘离瞋的心’。

and a mind without aversion as a mind without aversion.

3. 有痴的心 moha [93]

samohaṃ vā cittaṃ ‘samohaṃ cittan’ti pajānāti,

了知有痴的心为‘有痴的心’；

He discerns a mind with delusion as a mind with delusion,

vītamohaṃ vā cittaṃ ‘vītamohaṃ cittan’ti pajānāti,

了知离痴的心为‘离痴的心’。

and a mind without as a mind without delusion.

4. 收拢、散乱的心 saṅkhitta vikkhitta [93]

saṅkhittaṃ vā cittaṃ ‘saṅkhittaṃ cittan’ti pajānāti,

了知收拢的心为‘收拢的心’（指心念集中但不明利，或昏沉）；

He discerns a restricted mind as a restricted mind,

vikkhittaṃ vā cittaṃ ‘vikkhittaṃ cittan’ti pajānāti,

了知散乱的心为‘散乱的心’。

and a scattered mind as a scattered mind.

5. 广大的心 mahaggata [93]

mahaggataṃ vā cittaṃ ‘mahaggataṃ cittan’ti pajānāti,

了知广大的心为‘广大的心’（指色界、无色界心）；

He discerns an enlarged mind as an enlarged mind,

amahaggataṃ vā cittaṃ ‘amahaggataṃ cittan’ti pajānāti,

了知非广大的心为‘非广大的心’（指欲界心）。

and an unenlarged mind as an unenlarged mind.

6. 有上的心 sauttara [93]

sauttaraṃ vā cittaṃ ‘sauttaraṃ cittan’ti pajānāti,

了知有上的心为‘有上的心’（指不是最上等的心）；

He discerns an excelled mind [one that is not at the most excellent level] as an excelled mind,

anuttaraṃ vā cittaṃ ‘anuttaraṃ cittan’ti pajānāti,

了知无上的心为‘无上的心’（指最上等的心）。

and an unexcelled mind as an unexcelled mind.

7. 得定的心 samāhita [93]

samāhitaṃ vā cittaṃ ‘samāhitaṃ cittan’ti pajānāti,

了知得定的心为‘得定的心’；

He discerns a concentrated mind as a concentrated mind,

asamāhitaṃ vā cittaṃ ‘asamāhitaṃ cittan’ti pajānāti,

了知未得定的心为‘未得定的心’。

and an unconcentrated mind as an unconcentrated mind.

8. 解脱的心 vimutta [93]

vimuttaṃ vā cittaṃ ‘vimuttaṃ cittan’ti pajānāti,

了知已解脱的心为‘已解脱的心’；

He discerns a released mind as a released mind,

avimuttaṃ vā cittaṃ ‘avimuttaṃ cittan’ti pajānāti.

了知未解脱的心为‘未解脱的心’。

and an unreleased mind as an unreleased mind.

二、 如同观看明镜 ādāsa [94]

﹝第九十四卷 ➲﹞ 243. Seyyathāpi, mahārāja, itthī vā puriso vā daharo yuvā maṇḍanajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṃ mukhanimittaṃ paccavekkhamāno

大王！譬如喜欢打扮的年轻女子或男子，在洁净、明亮、清澈的镜子或水盆里察看自己面容的影像时，

Just as if a young woman -- or man -- fond of ornaments, examining the reflection of her own face in a bright mirror or a bowl of clear water

sakaṇikaṃ vā ‘sakaṇikan’ti jāneyya, akaṇikaṃ vā ‘akaṇikan’ti jāneyya;

如果脸上有斑点，会知道‘有斑点’，如果脸上没有斑点，会知道‘没有斑点’；
would know 'blemished' if it were blemished, or 'unblemished' if it were not.

evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṃ abhinīharati abhininnāmeti.

大王！就像这样，当心像这样得定、清净、明洁、无瑕疵、离随烦恼、柔软、适业、稳固、达到不动时，比丘引导、倾向其心，以获得辨知他人心智。

In the same way -- with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability -- the monk directs and inclines it to knowledge of the awareness of other beings.

So parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti –

他以自己的心了知其他有情、其他个人的心，即：

He knows the awareness of other beings, other individuals, having encompassed it with his own awareness.

sarāgaṃ vā cittaṃ ‘sarāgaṃ cittan’ti pajānāti,

了知有贪的心为‘有贪的心’；

He discerns a mind with passion as a mind with passion,

vītarāgaṃ vā cittaṃ ‘vītarāgaṃ cittan’ti pajānāti,

了知离贪的心为‘离贪的心’。

and a mind without passion as a mind without passion.

sadosaṃ vā cittaṃ ‘sadosaṃ cittan’ti pajānāti,

了知有瞋的心为‘有瞋的心’；

He discerns a mind with aversion as a mind with aversion,

vītadosaṃ vā cittaṃ ‘vītadosaṃ cittan’ti pajānāti,

了知离瞋的心为‘离瞋的心’。

and a mind without aversion as a mind without aversion.

samohaṃ vā cittaṃ ‘samohaṃ cittan’ti pajānāti,

了知有痴的心为‘有痴的心’；

He discerns a mind with delusion as a mind with delusion,

vītamohaṃ vā cittaṃ ‘vītamohaṃ cittan’ti pajānāti,

了知离痴的心为‘离痴的心’。

and a mind without as a mind without delusion.

saṅkhittaṃ vā cittaṃ ‘saṅkhittaṃ cittan’ti pajānāti,

了知收拢的心为‘收拢的心’；

He discerns a restricted mind as a restricted mind,

vikkhittaṃ vā cittaṃ ‘vikkhittaṃ cittan’ti pajānāti,

了知散乱的心为‘散乱的心’。

and a scattered mind as a scattered mind.

mahaggataṃ vā cittaṃ ‘mahaggataṃ cittan’ti pajānāti,

了知广大的心为‘广大的心’；

He discerns an enlarged mind as an enlarged mind,

amahaggataṃ vā cittaṃ ‘amahaggataṃ cittan’ti pajānāti,

了知非广大的心为‘非广大的心’。

and an unenlarged mind as an unenlarged mind.

sauttaraṃ vā cittaṃ ‘sauttaraṃ cittan’ti pajānāti,

了知有上的心为‘有上的心’（指不是最上等的心）；

He discerns an excelled mind [one that is not at the most excellent level] as an excelled mind,

anuttaraṃ vā cittaṃ ‘anuttaraṃ cittan’ti pajānāti,

了知无上的心为‘无上的心’（指最上等的心）。

and an unexcelled mind as an unexcelled mind.

samāhitaṃ vā cittaṃ ‘samāhitaṃ cittan’ti pajānāti,

了知得定的心为‘得定的心’；

He discerns a concentrated mind as a concentrated mind,

asamāhitaṃ vā cittaṃ ‘asamāhitaṃ cittan’ti pajānāti,

了知未得定的心为‘未得定的心’。

and an unconcentrated mind as an unconcentrated mind.

vimuttaṃ vā cittaṃ ‘vimuttaṃ cittan’ti pajānāti,

了知已解脱的心为‘已解脱的心’；

He discerns a released mind as a released mind,

avimuttaṃ vā cittaṃ ‘avimuttaṃ cittan’ti pajānāti.

了知未解脱的心为‘未解脱的心’。

and an unreleased mind as an unreleased mind.

Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

大王！这也是沙门修行的现世果报，比之前的那些果报更超胜、更殊妙。

This, too, great king, is a fruit of the contemplative life, visible here and now, more excellent than the previous ones and more sublime.

第六节 ❦ 宿住随念智 Pubbenivāsānussatiñāṇaṃ (Recollection of Past Lives) [95~96]

﹝第九十五卷 ➲﹞ 244. So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhinīharati abhininnāmeti.

当心像这样得定、清净、明洁、无瑕疵、离随烦恼、柔软、适业、稳固、达到不动时，他引导、倾向其心，以获得宿住随念智（回忆过去生），

With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to knowledge of the recollection of past lives (lit: previous homes).

So anekavihitaṃ pubbenivāsaṃ anussarati,

他回忆起种种过去的住处（生命），

He recollects his manifold past lives,

seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe,

也就是：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、一百生、一千生、十万生，许多个坏劫、许多个成劫、许多个成坏劫：
i.e., one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, one hundred thousand, many aeons of cosmic contraction, many aeons of cosmic expansion, many aeons of cosmic contraction and expansion, [recollecting],

‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto,

‘在某某地方，我曾有这样的名字、这样的姓氏、这样的外貌（种姓）、吃这样的食物、感受这样的苦乐、有这样的寿命极限。

'There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life.

so tato cuto amutra udapādiṃ;

我从那里死去后，又生到了某某地方；

Passing away from that state, I re-arose there.

tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto,

在那里，我曾有这样的名字、这样的姓氏、这样的外貌（种姓）、吃这样的食物、感受这样的苦乐、有这样的寿命极限。

There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life.

so tato cuto idhūpapanno’ti.

我从那里死去后，生到了这里。’

Passing away from that state, I re-arose here.'

Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

像这样，他回忆起种种具有具体样貌和细节的过去住处。

Thus he recollects his manifold past lives in their modes and details.

一、 如同拜访村落 [96]

﹝第九十六卷 ➲﹞ 245. Seyyathāpi, mahārāja, puriso sakamhā gāmā aññaṃ gāmaṃ gaccheyya,

大王！譬如有人从自己的村子去到另一个村子，

Just as if a man were to go from his home village to another village,

tamhāpi gāmā aññaṃ gāmaṃ gaccheyya.

又从那个村子去到另一个村子，
and then from that village to yet another village,

So tamhā gāmā sakaṃyeva gāmaṃ paccāgaccheyya.

他又从那个村子回到了自己的村子。

and then from that village back to his home village.

Tassa evamassa –

那时，他会这样想：

The thought would occur to him,

‘ahaṃ kho sakamhā gāmā amuṃ gāmaṃ agacchiṃ [agañchiṃ (syā. kaṃ.)], tatrāpi evaṃ aṭṭhāsiṃ, evaṃ nisīdiṃ, evaṃ abhāsiṃ, evaṃ tuṇhī ahosiṃ,

‘我确实从自己的村子去了某某村子，在那里我曾这样站立、这样坐下、这样说话、这样沉默。

'I went from my home village to that village over there. There I stood in such a way, sat in such a way, talked in such a way, and remained silent in such a way.

tamhāpi gāmā amuṃ gāmaṃ agacchiṃ, tatrāpi evaṃ aṭṭhāsiṃ, evaṃ nisīdiṃ, evaṃ abhāsiṃ, evaṃ tuṇhī ahosiṃ,

又从那个村子去了某某村子，在那里我也曾这样站立、这样坐下、这样说话、这样沉默。

From that village I went to that village over there, and there I stood in such a way, sat in such a way, talked in such a way, and remained silent in such a way.

somhi tamhā gāmā sakaṃyeva gāmaṃ paccāgato’ti.

然后我从那个村子回到了自己的村子。’

From that village I came back home.'

Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhinīharati abhininnāmeti.

大王！就像这样，当心像这样得定、清净、明洁、无瑕疵、离随烦恼、柔软、适业、稳固、达到不动时，比丘引导、倾向其心，以获得宿住随念智。

In the same way -- with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability -- the monk directs and inclines it to knowledge of the recollection of past lives.

So anekavihitaṃ pubbenivāsaṃ anussarati,

他回忆起种种过去的住处，

He recollects his manifold past lives,

seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe,

也就是：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、一百生、一千生、十万生，许多个坏劫、许多个成劫、许多个成坏劫：
i.e., one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, one hundred thousand, many aeons of cosmic contraction, many aeons of cosmic expansion, many aeons of cosmic contraction and expansion, [recollecting],

‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto,

‘在某某地方，我曾有这样的名字、这样的姓氏、这样的外貌（种姓）、吃这样的食物、感受这样的苦乐、有这样的寿命极限。

'There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life.

so tato cuto amutra udapādiṃ;

我从那里死去后，又生到了某某地方；

Passing away from that state, I re-arose there.

tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃ sukha dukkha ppaṭisaṃvedī evamāyupariyanto,

在那里，我曾有这样的名字、这样的姓氏、这样的外貌（种姓）、吃这样的食物、感受这样的苦乐、有这样的寿命极限。

There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life.

so tato cuto idhūpapanno’ti,

而又从那里死去后，生到了这里。’

Passing away from that state, I re-arose here.'

iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

像这样，他回忆起种种具有具体样貌和细节的过去住处。

Thus he recollects his manifold past lives in their modes and details.

Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

大王！这也是沙门修行的现世果报，比之前的那些果报更超胜、更殊妙。

This, too, great king, is a fruit of the contemplative life, visible here and now, more excellent than the previous ones and more sublime.

第七节 ❦ 天眼智 Dibbacakkhuñāṇaṃ [97~98]

一、 有情的生死 (The Passing Away & Re-appearance of Beings) [97]

﹝第九十七卷 ➲﹞ 246. So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhinīharati abhininnāmeti.

当心像这样得定、清净、明洁、无瑕疵、离随烦恼、柔软、适业、稳固、达到不动时，他引导、倾向其心，以获得有情死生智（天眼智）。

With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to knowledge of the passing away and re-appearance of beings.

So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti –

他以清净、超越常人的天眼，看见有情死亡、投生，了知他们的高贵与低贱、美丽与丑陋、幸运与不幸，了知有情随各自的业而投生：

He sees -- by means of the divine eye, purified and surpassing the human -- beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma:

‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā.

‘啊，贤友们！这些有情因具足身恶行、语恶行、意恶行，诽谤圣者，持有邪见，受持邪见之业，

'These beings -- who were endowed with bad conduct of body, speech, and mind, who reviled the noble ones, held wrong views and undertook actions under the influence of wrong views --

Te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā.

他们在身体败坏、死亡之后，投生于苦界、恶趣、堕处、地狱。

with the break-up of the body, after death, have re-appeared in the plane of deprivation, the bad destination, the lower realms, in hell.

Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā,

而贤友们！这些有情因具足身善行、语善行、意善行，不诽谤圣者，持有正见，受持正见之业，

But these beings -- who were endowed with good conduct of body, speech, and mind, who did not revile the noble ones, who held right views and undertook actions under the influence of right views --

te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti.

他们在身体败坏、死亡之后，投生于善趣、天界。’

with the break-up of the body, after death, have re-appeared in the good destinations, in the heavenly world.'

Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti.

像这样，他以清净、超越常人的天眼，看见有情死亡、投生，了知他们的高贵与低贱、美丽与丑陋、幸运与不幸，了知有情随各自的业而投生。

Thus -- by means of the divine eye, purified and surpassing the human -- he sees beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma.

二、 如同观察十字路口 [98]

﹝第九十八卷 ➲﹞ 247. Seyyathāpi, mahārāja, majjhe siṅghāṭake pāsādo. Tattha cakkhumā puriso ṭhito passeyya manusse gehaṃ pavisantepi nikkhamantepi rathikāyapi vīthiṃ sañcarante [rathiyāpī rathiṃ sañcarante (sī.), rathiyāya vithiṃ sañcarantepi (syā.)] majjhe siṅghāṭake nisinnepi.

大王！譬如在十字路口中央有一座高楼。一个有视力的人站在上面，会看见人们进出房屋、在街道上行走、坐在十字路口中央。

Just as if there were a tall building in the central square [of a town], and a man with good eyesight standing on top of it were to see people entering a house, leaving it, walking along the street, and sitting in the central square.

Tassa evamassa – ‘ete manussā gehaṃ pavisanti, ete nikkhamanti, ete rathikāya vīthiṃ sañcaranti, ete majjhe siṅghāṭake nisinnā’ti.

他会这样想：‘这些人正在进入房屋，这些人正在离开房屋，这些人正在街道上行走，这些人正坐在十字路口中央。’

The thought would occur to him, 'These people are entering a house, leaving it, walking along the streets, and sitting in the central square.'

Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhinīharati abhininnāmeti.

大王！就像这样，当心像这样得定、清净、明洁、无瑕疵、离随烦恼、柔软、适业、稳固、达到不动时，比丘引导、倾向其心，以获得有情死生智。

In the same way -- with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability -- the monk directs and inclines it to knowledge of the passing away and re-appearance of beings.

So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti –

他以清净、超越常人的天眼，看见有情死亡、投生，了知他们的高贵与低贱、美丽与丑陋、幸运与不幸，了知有情随各自的业而投生：

He sees -- by means of the divine eye, purified and surpassing the human -- beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma:

‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā,

‘啊，贤友们！这些有情因具足身恶行、语恶行、意恶行，诽谤圣者，持有邪见，受持邪见之业，

'These beings -- who were endowed with bad conduct of body, speech, and mind, who reviled the noble ones, held wrong views and undertook actions under the influence of wrong views --

te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā.

他们在身体败坏、死亡之后，投生于苦界、恶趣、堕处、地狱。

with the break-up of the body, after death, have re-appeared in the plane of deprivation, the bad destination, the lower realms, in hell.

Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā.

而贤友们！这些有情因具足身善行、语善行、意善行，不诽谤圣者，持有正见，受持正见之业，

But these beings -- who were endowed with good conduct of body, speech, and mind, who did not revile the noble ones, who held right views and undertook actions under the influence of right views --

Te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti.

他们在身体败坏、死亡之后，投生于善趣、天界。’

with the break-up of the body, after death, have re-appeared in the good destinations, in the heavenly world.'

Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate; yathākammūpage satte pajānāti.

像这样，他以清净、超越常人的天眼，看见有情死亡、投生；了知他们的高贵与低贱、美丽与丑陋、幸运与不幸；了知有情随各自的业而投生。

Thus -- by means of the divine eye, purified and surpassing the human -- he sees beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma.

Idampi kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

大王！这也是沙门修行的现世果报，比之前的那些果报更超胜、更殊妙。

"This, too, great king, is a fruit of the contemplative life, visible here and now, more excellent than the previous ones and more sublime.

第八节 ❦ 漏尽智 Āsavakkhayañāṇaṃ (The Ending of Mental Fermentations) [99~100]

﹝第九十九卷 ➲﹞ 248. So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhinīharati abhininnāmeti.

这样，当心专注而变得纯净、明亮，无瑕疵、无污染，柔顺、适于工作、稳固不动时，他便引导其心，倾向于了知诸漏灭尽的智慧。

With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, the monk directs and inclines it to the knowledge of the ending of the mental fermentations.

一、 证四圣谛 [99]

☆ 佛遗教经 ➾ [134] 这时阿那律陀［阿㝹ㄋㄡˊ楼驮］，观察大家的心念后，对佛陀说：[135] “世尊！月亮可以让它变热，太阳可以让它变冷，但佛陀所说的四（圣）谛，是不可能改变的。[136] 佛陀说：‘苦谛确实是苦，不可能让它变成乐；[137] 集谛是真实的苦因，没有其他原因；[138] 苦如果熄灭了，那就是因熄灭了，因熄灭所以果也熄灭；[139] 灭苦的道路，确实是真实的道路，没有其他的道路。’[140] 世尊！这些比丘们，对于四（圣）谛，是完全没有疑问的！”

So idaṃ dukkhanti yathābhūtaṃ pajānāti, pajānāti,

他如实了知：‘这是苦’，

He discerns, as it is actually present, that 'This is stress...

ayaṃ dukkhasamudayoti yathābhūtaṃ

如实了知：‘这是苦的集’，

This is the origination of stress...

ayaṃ dukkhanirodhoti yathābhūtaṃ pajānāti,

如实了知：‘这是苦的灭’，

This is the cessation of stress...

ayaṃ dukkhanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti.

如实了知：‘这是导向苦灭的道路’。

This is the way leading to the cessation of stress...

二、 证漏尽智 [99]

☆ 佛遗教经 ➾ [113] 你们这些比丘！如果拥有智慧，就不会有贪爱执着。[114] 要时常自我反省审查，不让自己有所过失；这样，就能在我的教法中，得到解脱。[115] 如果不是这样，那就既不是修行人，也不是在家居士，没有什么名分可言了。

Ime āsavāti yathābhūtaṃ pajānāti,

如实了知：‘这是漏’，

These are mental fermentations...

ayaṃ āsavasamudayoti yathābhūtaṃ pajānāti,

如实了知：‘这是漏的集’，

This is the origination of fermentations...

ayaṃ āsavanirodhoti yathābhūtaṃ pajānāti,

如实了知：‘这是漏的灭’，

This is the cessation of fermentations...

ayaṃ āsavanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti.

如实了知：‘这是导向漏灭的道路’。

This is the way leading to the cessation of fermentations.'

Tassa evaṃ jānato evaṃ passato ❶ kāmāsavāpi cittaṃ vimuccati, ❷ bhavāsavāpi cittaṃ vimuccati, ❸ avijjāsavāpi cittaṃ vimuccati,

如此了知、如此见到之后，他的心解脱了──❶ 欲漏、❷ 有漏、❸ 无明漏，

His heart, thus knowing, thus seeing, is released from ❶ the fermentation of sensuality, ❷ the fermentation of becoming, ❸ the fermentation of ignorance.

三、 证解脱智 [99]

☆ 佛遗教经 ➾ [116] 真正的智慧，就是：‘渡过老、病、死苦海的坚固船只；[117] 也是无明黑暗中的大明灯；[118] 是一切病痛的良药；[119] 是砍伐烦恼树的利斧！’[120] 因此你们应当通过‘闻、思、修’慧，来提升自己。[121] 如果一个人有‘智慧的光照！’即使没有天眼，也是能明白看见事物的人，这就是所谓的‘智慧！’

‘vimuttasmiṃ vimuttami’ti ñāṇaṃ hoti,

并且在解脱时，生起了‘已解脱’的智慧，

With release, there is the knowledge, 'Released.'

‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.

了知：‘生已灭尽，梵行已立；应做的事已做完，不再有后世的存在（不会再在此世间轮回）！’

He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'

☆ 佛遗教经 ➾ [153] 世间确实是危险脆弱、没有坚固永恒的东西；[154] 我如今得到寂灭，如同除去了恶疾。[155] 这个应当舍弃的身体，是罪恶的东西，只是假借一个名叫‘身’，沉没在老、病、生死的苦海中；[156] 哪里有智慧的人，能够除灭它，如同杀死了怨恨的盗贼，而不感到欢喜呢？

四、 如观清池 [100]

﹝第百卷 ➲﹞ 249. Seyyathāpi, mahārāja, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo.

大王！譬如在山谷隘口处有一个水池，清澈、澄净、无浑浊，

Just as if there were a pool of water in a mountain glen -- clear, limpid, and unsullied --

Tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakathalampi macchagumbampi carantampi tiṭṭhantampi.

有视力的人站在岸边，能看见里面的牡蛎、贝壳、碎石、沙砾，以及鱼群游动或静止，
where a man with good eyesight standing on the bank could see shells, gravel, and pebbles, and also shoals of fish swimming about and resting,

Tassa evamassa – ‘ayaṃ kho udakarahado accho vippasanno anāvilo.

他会这样想：‘这个水池确实清澈、澄净而无浑浊；
and it would occur to him, 'This pool of water is clear, limpid, and unsullied.

Tatrime sippisambukāpi sakkharakathalāpi macchagumbāpi carantipi tiṭṭhantipī’ti.

这里面有牡蛎、贝壳、碎石、沙砾，还有这些鱼群在游动或静止。’

Here are these shells, gravel, and pebbles, and also these shoals of fish swimming about and resting.'

Evameva kho, mahārāja, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhinīharati abhininnāmeti.

大王！就这样，当心专注而变得纯净、明亮，无瑕疵、无污染，柔顺、适于工作、稳固不动时，他便引导其心，倾向于了知诸漏灭尽的智慧。

In the same way -- with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability -- the monk directs and inclines it to the knowledge of the ending of the mental fermentations.

‘So idaṃ dukkhan’ti yathābhūtaṃ pajānāti,

他如实了知：‘这是苦’，

He discerns, as it is actually present, that 'This is stress...

‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti,

如实了知：‘这是苦的集’，

This is the origination of stress...

‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti,

如实了知：‘这是苦的灭’，

This is the cessation of stress...

‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.

如实了知：‘这是导向苦灭的道路’。

This is the way leading to the cessation of stress...

‘Ime āsavā’ti yathābhūtaṃ pajānāti,

如实了知：‘这是漏’，

These are mental fermentations...

‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti,

如实了知：‘这是漏的集’，

This is the origination of fermentations...

‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti,

如实了知：‘这是漏的灭’，

This is the cessation of fermentations...

‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.

如实了知：‘这是导向漏灭的道路’。

This is the way leading to the cessation of fermentations.'

Tassa evaṃ jānato evaṃ passato ❶ kāmāsavāpi cittaṃ vimuccati, ❷ bhavāsavāpi cittaṃ vimuccati, ❸ avijjāsavāpi cittaṃ vimuccati,

如此了知、如此见到之后，他的心解脱了──❶ 欲漏、❷ 有漏、❸ 无明漏，

His heart, thus knowing, thus seeing, is released from ❶ the fermentation of sensuality, ❷ the fermentation of becoming, ❸ the fermentation of ignorance.

‘vimuttasmiṃ vimuttami’ti ñāṇaṃ hoti,

并且在解脱时，生起了‘已解脱’的智慧，

With release, there is the knowledge, 'Released.'

☆ 佛遗教经 ➾ [157] ‘你们这些比丘！应当常常一心一意，精勤寻求出离之道！[158] 一切世间的、有为的、无为的法；都是败坏、不安稳的相状。’[159] 你们暂且停下，不要再说话了，时间快要到了，我将要入灭度了。[160] 这是我最后的教诲！

‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.

了知：‘生已灭尽，梵行已立；应做的事已做完，不再有后世的存在（不会再在此世间轮回）！’

He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'

Idaṃ kho, mahārāja, sandiṭṭhikaṃ sāmaññaphalaṃ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

大王！这就是现世可见的沙门修行果报，比之前的那些现世可见的沙门果报更超胜、更殊妙。

"This, too, great king, is a fruit of the contemplative life, visible here and now, more excellent than the previous ones and more sublime.

Imasmā ca pana, mahārāja, sandiṭṭhikā sāmaññaphalā aññaṃ sandiṭṭhikaṃ sāmaññaphalaṃ uttaritaraṃ vā paṇītataraṃ vā natthī”ti.

而且，大王！再没有其他现世可见的沙门修行果报，能比这个（漏尽智）更高超或更殊妙的了！”

And as for another visible fruit of the contemplative life, higher and more sublime than this, there is none."

☆ 佛遗教经 ➾ [126] 大悲世尊，所说利益，皆已究竟！[127] 你们应当，勤奋修行它。

☆ “再没有其他比此更超胜、更殊妙的了”——这是究竟圆满的解脱。“阿罗汉”不究竟圆满吗？这到底是谁说的？应该不是佛陀说的！从这里——沙门果经、佛遗教经——可以看出“成佛说”、“化城说”、“大乘说”、“回小向大说”的荒谬！从正确的经典，去了解正确的佛法，是佛陀的圣弟子，应有的学佛态度！

卍　　　　卍　　　　卍

♨ 第五篇 阿阇世王皈依佛陀为在家弟子 Ajātasattu upāsakatta paṭi vedanā [101~104]

☆ 佛遗教经 ➾ [54] 惭愧如同衣服，在所有庄严中，是第一位的。[55] 惭愧如同铁钩，能够制止人们做不法之事；[56] 因此，应当常常怀有惭愧之心，一刻也不能废弃。

﹝第百一卷 ➲﹞ 250. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto bhagavantaṃ etadavoca –

这时，世尊这样说完后，摩揭陀国国王、韦提希之子阿阇世，对世尊说道：

When this was said, King Ajatasattu said to the Blessed One:

“abhikkantaṃ, bhante, abhikkantaṃ, bhante. Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti;

“好极了！大德！好极了！大德！就好比扶正了倾倒的东西，揭示了遮蔽的东西，给迷路的人指明了道路，在黑暗中举起了油灯，让有眼睛的人能看见各种事物，

"Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms,

evamevaṃ, bhante, bhagavatā anekapariyāyena dhammo pakāsito.

同样地，大德，世尊也以种种方式阐明了佛法。

in the same way has the Blessed One -- through many lines of reasoning -- made the Dhamma clear.

Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.

大德！我从今起皈依世尊，皈依法，皈依比丘僧团。

I go to the Blessed One for refuge, to the Dhamma, and to the community of monks.

Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ.

愿世尊接受我，从今天起，直至生命终结，作为皈依三宝的在家弟子。

May the Blessed One remember me as a lay follower who has gone to him for refuge, from this day forward, for life.

Accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yohaṃ pitaraṃ dhammikaṃ dhammarājānaṃ issariyakāraṇā jīvitā voropesiṃ.

大德！过错征服了我，因为我如此愚蠢、如此糊涂、如此不善，为了王权，竟然杀害了我的父亲——一位遵循正法、如法的国王。

A transgression has overcome me, lord, in that I was so foolish, so muddle-headed, and so unskilled as to kill my father -- a righteous man, a righteous king -- for the sake of sovereign rulership.

Tassa me, bhante bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā”ti.

大德！请世尊接受我的过错，我承认这过错是过错，以便将来能够自我约束。”

May the Blessed One please accept this confession of my transgression as such, so that I may restrain myself in the future."

☆ 佛遗教经 ➾ [57] 如果离开了惭愧之心，就会失去各种功德。[58] 有愧疚心的人，才会有善法；[59] 如果没有愧疚心，就和各种禽兽没有什么差别了。

﹝第百二卷 ➲﹞ 251. “Taggha tvaṃ, mahārāja, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yaṃ tvaṃ pitaraṃ dhammikaṃ dhammarājānaṃ jīvitā voropesi.

世尊说：“确实如此，大王！过错征服了你，因为你如此愚蠢、如此糊涂、如此不善，杀害了你的父亲——一位遵循正法、如法的国王。

"Yes, great king, a transgression overcame you in that you were so foolish, so muddle-headed, and so unskilled as to kill your father -- a righteous man, a righteous king -- for the sake of sovereign rulership.

Yato ca kho tvaṃ, mahārāja, accayaṃ accayato disvā yathādhammaṃ paṭikarosi, taṃ te mayaṃ paṭiggaṇhāma.

然而，大王！因为你认识到过错是过错，并且如法地忏悔弥补，我们接受你的忏悔。

But because you see your transgression as such and make amends in accordance with the Dhamma, we accept your confession.

Vuddhihesā, mahārāja, ariyassa vinaye, yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti, āyatiṃ saṃvaraṃ āpajjatī”ti.

而且，大王！能在认识到过错是过错之后，如法地忏悔弥补，并且将来约束自己，这在圣者的律法中，是增长进步的原因。”

For it is a cause of growth in the Dhamma & Discipline of the noble ones when, seeing a transgression as such, one makes amends in accordance with the Dhamma and exercises restraint in the future."

﹝第百三卷 ➲﹞ 252. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto bhagavantaṃ etadavoca –

世尊这样说时，阿阇世王对世尊说道：

When this was said, King Ajatasattu said to the Blessed One:

“handa ca dāni mayaṃ, bhante, gacchāma bahukiccā mayaṃ bahukaraṇīyā”ti.

“那么，世尊！我现在要告辞了。我有很多事务，很多职责。”

"Well, then, lord, I am now taking leave. Many are my duties, many my responsibilities."

“Yassadāni tvaṃ, mahārāja, kālaṃ maññasī”ti.

世尊说：“那么，大王！在你认为适当的时候去做吧。”

"Then do, great king, what you think it is now time to do."

Atha kho rājā māgadho ajātasattu vedehiputto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

摩揭陀国国王、韦提希之子阿阇世，对世尊所说的话感到欣喜、随喜，从座位上站起，向世尊行礼，右绕世尊后离去。

So King Ajatasattu, delighting and rejoicing in the Blessed One's words, rose from his seat, bowed down to him, and -- after circumambulating him -- left.

﹝第百四卷 ➲﹞ 253. Atha kho bhagavā acirapakkantassa rañño māgadhassa ajātasattussa vedehiputtassa bhikkhū āmantesi –

就这样，在阿阇世王离去后不久，世尊对各位比丘说：

Not long after King Ajatasattu had left, the Blessed One addressed the monks:

“khatāyaṃ, bhikkhave, rājā. Upahatāyaṃ, bhikkhave, rājā.

“诸比丘！这位国王（的善根）已被伤害。诸比丘！这位国王（的善根）已被毁坏。

"The king is wounded, monks. The king is incapacitated.

Sacāyaṃ, bhikkhave, rājā pitaraṃ dhammikaṃ dhammarājānaṃ jīvitā na voropessatha, imasmiññeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ uppajjissathā”ti. Idamavoca bhagavā.

诸比丘！如果这位国王没有杀害他的父亲——那位遵循正法、如法的国王，那么就在这个座位上，他当下就能生起离尘、无垢的法眼。”世尊说完了这些话。

Had he not killed his father -- that righteous man, that righteous king -- the dustless, stainless Dhamma eye would have arisen to him as he sat in this very seat." That is what the Blessed One said.

卍　　　　卍　　　　卍

♨ 第六篇 结语 (Epilog) [104]

☆ 佛遗教经 ➾ [150] 从今以后，我的各位弟子们，要辗转传承实行它；这样就是如来的法身常在，而不会熄灭了。

Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

那些比丘们，心满意足，欢喜信受世尊所说的话！

Gratified, the monks delighted in the Blessed One's words.

Sāmaññaphalasuttaṃ niṭṭhitaṃ dutiyaṃ.

沙门果经 ～戒蕴品‧第二经终

The Fruits of the Contemplative Life: the Second.

～《长部经典‧戒蕴品‧Sāmaññaphalasutta 沙门果经》(DN 2, 150-253)

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.13 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【1】Dīghanikāya 长部经典 (DN 1-34, 1360)/《1》Sīlakkhandhavaggapāḷi 戒蕴品 (DN 1-13, 1-559)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3. Ambaṭṭhasutta 阿摩昼经 (DN 3, 254-299)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Ambaṭṭhasuttaṃ

254. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi yena icchānaṅgalaṃ nāma kosalānaṃ brāhmaṇagāmo tadavasari. Tatra sudaṃ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe.

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三 阿摩昼经

第一 诵品

一 我是这样听说的：那时，世尊与五百位大比丘一起，在拘萨罗国游化。来到了拘萨罗国一个叫做伊车能伽罗的婆罗门村庄。在那里，世尊住在伊车能伽罗的树林里。

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Pokkharasātivatthu

255. Tena kho pana samayena brāhmaṇo pokkharasāti ukkaṭṭhaṃ [pokkharasātī (sī.), pokkharasādi (pī.)] ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā pasenadinā kosalena dinnaṃ rājadāyaṃ brahmadeyyaṃ. Assosi kho brāhmaṇo pokkharasāti – “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi icchānaṅgalaṃ anuppatto icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ [bhagavāti (syā. kaṃ.), uparisoṇadaṇḍasuttādīsupi buddhaguṇakathāyaṃ evameva dissati]. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ, sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī”ti.

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那时，婆罗门沸伽罗娑提居住在郁伽罗城，那里人畜兴旺，草木、水池、谷物都很丰富，是国王的封地。拘萨罗国的波斯匿王将此地赐予他作为净施。

二 婆罗门沸伽罗娑提听到这样的消息：“从释迦族出家的释迦族之子，沙门乔达摩，正与五百位大比丘一起在拘萨罗国游化，已经抵达伊车能伽罗村，住在伊车能伽罗的树林里。这位尊者乔达摩有着这样的美名远扬：

‘那位世尊是阿罗汉（应供）、正等正觉、明行具足、善逝、世间解、无上丈夫、调御士、天人导师、佛陀、世尊。’

他（佛陀）对于这个包含天神、魔罗、梵天在内的世界，以及沙门、婆罗门、天神、人类在内的众生，都已经亲自证悟并如实宣说。

他所教导的法，初善、中善、后善，义理、言辞具足，开示了完全圆满、清净的梵行。能见到这样的阿罗汉，真是太好了！”

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Ambaṭṭhamāṇavo

256. Tena kho pana samayena brāhmaṇassa pokkharasātissa ambaṭṭho nāma māṇavo antevāsī hoti ajjhāyako mantadharo tiṇṇaṃ vedānaṃ [bedānaṃ (ka.)] pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo anuññātapaṭiññāto sake ācariyake tevijjake pāvacane – “yamahaṃ jānāmi, taṃ tvaṃ jānāsi; yaṃ tvaṃ jānāsi tamahaṃ jānāmī”ti.

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三 那时，婆罗门沸伽罗娑提有一个年轻的婆罗门弟子，名叫阿摩昼。他是一位读诵者、持咒者，精通三吠陀（吠陀经典）、辅助学科（如仪式、音韵、语法、词源、星象）以及第五种的古史传说。他通晓语法学、世间哲学（顺世论）和大人相学，没有遗漏。对于他老师所教的三吠陀，他无不精通，得到老师的称赞：“我所知道的，你也知道；你所知道的，我也知道。”

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257. Atha kho brāhmaṇo pokkharasāti ambaṭṭhaṃ māṇavaṃ āmantesi – “ayaṃ, tāta ambaṭṭha, samaṇo gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi icchānaṅgalaṃ anuppatto icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā, arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ, sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotīti. Ehi tvaṃ tāta ambaṭṭha, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṃ gotamaṃ jānāhi, yadi vā taṃ bhavantaṃ gotamaṃ tathāsantaṃyeva saddo abbhuggato, yadi vā no tathā. Yadi vā so bhavaṃ gotamo tādiso, yadi vā na tādiso, tathā mayaṃ taṃ bhavantaṃ gotamaṃ vedissāmā”ti.

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四 当时，婆罗门沸伽罗娑提对年轻的婆罗门阿摩昼说：“阿摩昼啊！那位从释迦族出家的释迦族之子，沙门乔达摩，正与五百位大比丘一起在拘萨罗国游化，已经抵达伊车能伽罗村，住在伊车能伽罗的树林里。那位尊者有着这样的美名远扬：‘那位世尊是阿罗汉（应供）、正等正觉、明行具足、善逝、世间解、无上丈夫、调御士、天人导师、佛陀、世尊。’……（如前所述）……能见到这样的阿罗汉，真是太好了！

那么，阿摩昼！你到沙门乔达摩那里去，去了解一下：那位尊者乔达摩是否真的名副其实，还是并非如此；那位尊者乔达摩到底是那样的人，还是并非那样的人。这样我们就能了解尊者乔达摩了。”

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258. “Yathā kathaṃ panāhaṃ, bho, taṃ bhavantaṃ gotamaṃ jānissāmi – ‘yadi vā taṃ bhavantaṃ gotamaṃ tathāsantaṃyeva saddo abbhuggato, yadi vā no tathā. Yadi vā so bhavaṃ gotamo tādiso, yadi vā na tādiso’”ti?

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五 “那么，老师，我怎样才能知道那位尊者乔达摩是否真的名副其实呢？”

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“Āgatāni kho, tāta ambaṭṭha, amhākaṃ mantesu dvattiṃsa mahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveyeva gatiyo bhavanti anaññā. Sace agāraṃ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassimāni satta ratanāni bhavanti. Seyyathidaṃ – cakkaratanaṃ, hatthiratanaṃ, assaratanaṃ, maṇiratanaṃ, itthiratanaṃ, gahapatiratanaṃ, pariṇāyakaratanameva sattamaṃ. Parosahassaṃ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. Sace kho pana agārasmā anagāriyaṃ pabbajati, arahaṃ hoti sammāsambuddho loke vivaṭṭacchado. Ahaṃ kho pana, tāta ambaṭṭha, mantānaṃ dātā; tvaṃ mantānaṃ paṭiggahetā”ti.

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“阿摩昼！我们婆罗门的典籍中流传着三十二大人相的说法，具备这些相貌的伟人，必定只有两种前途，没有其他的可能。如果他选择在家生活，就会成为转轮圣王，是一位统治四方、国土安稳、具足七宝、依法治世的贤明君主。他将拥有这七种宝物：轮宝、象宝、马宝、珠宝、女宝、居士宝，以及第七种主兵臣宝（将军宝）。他还会拥有一千多位儿子，个个英勇威武，能摧伏敌军。他将不用武力、不用刀杖，仅凭正法就能征服并统治远至海洋环绕的大地。但如果他选择离开家庭，出家修行，那么他将成为世间的阿罗汉、正等正觉者，揭示（覆盖世间的无明）。阿摩昼啊！我是传授（吠陀）经典的人，而你是领受经典的人。”

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259. “Evaṃ, bho”ti kho ambaṭṭho māṇavo brāhmaṇassa pokkharasātissa paṭissutvā uṭṭhāyāsanā brāhmaṇaṃ pokkharasātiṃ abhivādetvā padakkhiṇaṃ katvā vaḷavārathamāruyha sambahulehi māṇavakehi saddhiṃ yena icchānaṅgalavanasaṇḍo tena pāyāsi. Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova ārāmaṃ pāvisi. Tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti. Atha kho ambaṭṭho māṇavo yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca – “kahaṃ nu kho, bho, etarahi so bhavaṃ gotamo viharati? Tañhi mayaṃ bhavantaṃ gotamaṃ dassanāya idhūpasaṅkantā”ti.

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六 年轻的婆罗门阿摩昼回答沸伽罗娑提：“是的，尊师！”就从座位上起来，向婆罗门沸伽罗娑提行礼后，右绕（表示尊敬），然后登上一辆由母马驾驶的马车，和许多年轻的婆罗门一起，向伊车能伽罗树林出发。到了马车能行驶的尽头，他们下了车，步行进入园林。

七 那时，有许多比丘正在露天的空地上经行（禅思步行）。年轻的婆罗门阿摩昼走到那些比丘那里，问他们说：“请问，现在那位尊者乔达摩在哪里呢？我们是特地来拜见那位尊者乔达摩的。”

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260. Atha kho tesaṃ bhikkhūnaṃ etadahosi – “ayaṃ kho ambaṭṭho māṇavo abhiññātakolañño ceva abhiññātassa ca brāhmaṇassa pokkharasātissa antevāsī. Agaru kho pana bhagavato evarūpehi kulaputtehi saddhiṃ kathāsallāpo hotī”ti. Te ambaṭṭhaṃ māṇavaṃ etadavocuṃ – “eso ambaṭṭha vihāro saṃvutadvāro, tena appasaddo upasaṅkamitvā ataramāno āḷindaṃ pavisitvā ukkāsitvā aggaḷaṃ ākoṭehi, vivarissati te bhagavā dvāran”ti.

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八 当时，那些比丘心里这样想：“这个阿摩昼是出身名门的年轻人，是著名的婆罗门沸伽罗娑提的弟子。世尊与这样的良家子弟对话，应该没什么不合适的。”他们便对年轻的婆罗门阿摩昼说：“阿摩昼！那边那间关着门的僧房就是（世尊所在）。你静静地、慢慢地走过去，进入门廊，然后咳嗽一声，轻轻敲打门闩，世尊就会为你开门的。”

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261. Atha kho ambaṭṭho māṇavo yena so vihāro saṃvutadvāro, tena appasaddo upasaṅkamitvā ataramāno āḷindaṃ pavisitvā ukkāsitvā aggaḷaṃ ākoṭesi. Vivari bhagavā dvāraṃ. Pāvisi ambaṭṭho māṇavo. Māṇavakāpi pavisitvā bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ambaṭṭho pana māṇavo caṅkamantopi nisinnena bhagavatā kañci kañci [kiñci kiñci (ka.)] kathaṃ sāraṇīyaṃ vītisāreti, ṭhitopi nisinnena bhagavatā kiñci kiñci kathaṃ sāraṇīyaṃ vītisāreti.

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九 于是，年轻的婆罗门阿摩昼静静地、慢慢地走到那间关着门的僧房，进入门廊，咳嗽一声，轻轻敲打了门闩。世尊打开了门。年轻的婆罗门阿摩昼走了进去，其他的年轻婆罗门也跟着进去，与世尊相互问候，说了些客气和友好的话之后，在一旁坐下。但是阿摩昼却一边走动一边和坐着的世尊说些话，又一边站着一边和坐着的世尊说些话。

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262. Atha kho bhagavā ambaṭṭhaṃ māṇavaṃ etadavoca – “evaṃ nu te, ambaṭṭha, brāhmaṇehi vuddhehi mahallakehi ācariyapācariyehi saddhiṃ kathāsallāpo hoti, yathayidaṃ caraṃ tiṭṭhaṃ nisinnena mayā kiñci kiñci kathaṃ sāraṇīyaṃ vītisāretī”ti?

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一〇 这时，世尊对阿摩昼说：“阿摩昼！你平常和你的老师，或者和那些年长、资深的婆罗门老师们交谈时，也是像现在这样，自己走来走去、站着，而和坐着的我说话吗？”

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Paṭhamaibbhavādo

263. “No hidaṃ, bho gotama. Gacchanto vā hi, bho gotama, gacchantena brāhmaṇo brāhmaṇena saddhiṃ sallapitumarahati, ṭhito vā hi, bho gotama, ṭhitena brāhmaṇo brāhmaṇena saddhiṃ sallapitumarahati, nisinno vā hi, bho gotama, nisinnena brāhmaṇo brāhmaṇena saddhiṃ sallapitumarahati, sayāno vā hi, bho gotama, sayānena brāhmaṇo brāhmaṇena saddhiṃ sallapitumarahati. Ye ca kho te, bho gotama, muṇḍakā samaṇakā ibbhā kaṇhā [kiṇhā (ka. sī. pī.)] bandhupādāpaccā, tehipi me saddhiṃ evaṃ kathāsallāpo hoti, yathariva bhotā gotamenā”ti. “Atthikavato kho pana te, ambaṭṭha, idhāgamanaṃ ahosi, yāyeva kho panatthāya āgaccheyyātha [āgaccheyyātho (sī. pī.)], tameva atthaṃ sādhukaṃ manasi kareyyātha [manasikareyyātho (sī. pī.)]. Avusitavāyeva kho pana bho ayaṃ ambaṭṭho māṇavo vusitamānī kimaññatra avusitattā”ti.

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“乔达摩！当然不是这样。乔达摩！婆罗门之间相互交谈，应该是行走的人对行走的人，站立的人对站立的人，坐着的人对坐着的人，躺着的人对躺着的人，这才合适。但是，乔达摩！对于那些剃光头的、卑微的沙门，那些黑色（低贱）的、从（梵天）脚下所生的后裔，我和他们说话，就像现在和您乔达摩说话一样。”

一一 “阿摩昼！你来到这里，应该是有所求而来。对于你来访的目的，你应该好好用心思考。阿摩昼啊，你这个年轻人，缺乏教养却自以为很有教养，除了缺乏教养之外，这还能算是什么呢？”

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264. Atha kho ambaṭṭho māṇavo bhagavatā avusitavādena vuccamāno kupito anattamano bhagavantaṃyeva khuṃsento bhagavantaṃyeva vambhento bhagavantaṃyeva upavadamāno – “samaṇo ca me, bho, gotamo pāpito bhavissatī”ti bhagavantaṃ etadavoca – “caṇḍā, bho gotama, sakyajāti; pharusā, bho gotama, sakyajāti; lahusā, bho gotama, sakyajāti; bhassā, bho gotama, sakyajāti; ibbhā santā ibbhā samānā na brāhmaṇe sakkaronti, na brāhmaṇe garuṃ karonti [garukaronti (sī. syā. kaṃ. pī.)], na brāhmaṇe mānenti, na brāhmaṇe pūjenti, na brāhmaṇe apacāyanti. Tayidaṃ, bho gotama, nacchannaṃ, tayidaṃ nappatirūpaṃ, yadime sakyā ibbhā santā ibbhā samānā na brāhmaṇe sakkaronti, na brāhmaṇe garuṃ karonti, na brāhmaṇe mānenti, na brāhmaṇe pūjenti, na brāhmaṇe apacāyantī”ti. Itiha ambaṭṭho māṇavo idaṃ paṭhamaṃ sakyesu ibbhavādaṃ nipātesi.

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一二 阿摩昼被世尊指出缺乏教养，心中生气、很不高兴，认为沙门乔达摩对他有恶意，于是就攻击、侮辱、诽谤世尊，对世尊说：“乔达摩！释迦族人很凶恶！乔达摩！释迦族人很粗鲁！乔达摩！释迦族人很轻浮！乔达摩！释迦族人很多话！他们是仆人（或作‘卑贱者’），身为仆人却不尊重婆罗门，不敬重婆罗门，不尊敬婆罗门，不供养婆罗门，不礼敬婆罗门。乔达摩！这实在不像话，太不合适了！这些释迦族人，身为仆人，竟然不尊重、不敬重、不尊敬、不供养、不礼敬婆罗门！”就这样，年轻的婆罗门阿摩昼第一次用‘仆人’（或作‘卑贱者’）这个词来贬低释迦族人。

一三 “阿摩昼！释迦族人做了什么事惹你生气了呢？”

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Dutiyaibbhavādo

265. “Kiṃ pana te, ambaṭṭha, sakyā aparaddhun”ti? “Ekamidāhaṃ, bho gotama, samayaṃ ācariyassa brāhmaṇassa pokkharasātissa kenacideva karaṇīyena kapilavatthuṃ agamāsiṃ. Yena sakyānaṃ sandhāgāraṃ tenupasaṅkamiṃ. Tena kho pana samayena sambahulā sakyā ceva sakyakumārā ca sandhāgāre [santhāgāre (sī. pī.)] uccesu āsanesu nisinnā honti aññamaññaṃ aṅgulipatodakehi [aṅgulipatodakena (pī.)] sañjagghantā saṃkīḷantā, aññadatthu mamaññeva maññe anujagghantā, na maṃ koci āsanenapi nimantesi. Tayidaṃ, bho gotama, nacchannaṃ, tayidaṃ nappatirūpaṃ, yadime sakyā ibbhā santā ibbhā samānā na brāhmaṇe sakkaronti, na brāhmaṇe garuṃ karonti, na brāhmaṇe mānenti, na brāhmaṇe pūjenti, na brāhmaṇe apacāyantī”ti. Itiha ambaṭṭho māṇavo idaṃ dutiyaṃ sakyesu ibbhavādaṃ nipātesi.

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“乔达摩！有一次，我的老师婆罗门沸伽罗娑提因为有事去了迦毗罗卫城，到了释迦族人的议事厅。那时候，有很多释迦族人和释迦族的年轻王子们正坐在高高的座位上，互相用手指戳着玩闹、嬉笑。我猜他们一定是在嘲笑我，竟然没有一个人请我坐下。乔达摩！这实在不像话，太不合适了！这些释迦族人，身为仆人，竟然不尊重、不敬重、不尊敬、不供养、不礼敬婆罗门！”就这样，年轻的婆罗门阿摩昼第二次用‘仆人’（或作‘卑贱者’）这个词来贬低释迦族人。

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Tatiyaibbhavādo

266. “Laṭukikāpi kho, ambaṭṭha, sakuṇikā sake kulāvake kāmalāpinī hoti. Sakaṃ kho panetaṃ, ambaṭṭha, sakyānaṃ yadidaṃ kapilavatthuṃ, nārahatāyasmā ambaṭṭho imāya appamattāya abhisajjitun”ti. “Cattārome, bho gotama, vaṇṇā – khattiyā brāhmaṇā vessā suddā. Imesañhi, bho gotama, catunnaṃ vaṇṇānaṃ tayo vaṇṇā – khattiyā ca vessā ca suddā ca – aññadatthu brāhmaṇasseva paricārakā sampajjanti. Tayidaṃ, bho gotama, nacchannaṃ, tayidaṃ nappatirūpaṃ, yadime sakyā ibbhā santā ibbhā samānā na brāhmaṇe sakkaronti, na brāhmaṇe garuṃ karonti, na brāhmaṇe mānenti, na brāhmaṇe pūjenti, na brāhmaṇe apacāyantī”ti. Itiha ambaṭṭho māṇavo idaṃ tatiyaṃ sakyesu ibbhavādaṃ nipātesi.

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一四 “阿摩昼！就算是一只小小的鹌鹑，在自己的窝里也可以随心所欲地鸣叫。阿摩昼啊，迦毗罗卫城是释迦族人自己的地方。你不应该为这点小事而生气。”

一五 “乔达摩！世上有四种种姓：刹帝利、婆罗门、吠舍、首陀罗。乔达摩！在这四种种姓中，刹帝利、吠舍和首陀罗这三种姓，都应该侍奉婆罗门。乔达摩！这实在不像话，太不合适了！这些释迦族人，身为仆人，竟然不尊重、不敬重、不尊敬、不供养、不礼敬婆罗门！”就这样，年轻的婆罗门阿摩昼第三次用‘仆人’（或作‘卑贱者’）这个词来贬低释迦族人。

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Dāsiputtavādo

267. Atha kho bhagavato etadahosi – “atibāḷhaṃ kho ayaṃ ambaṭṭho māṇavo sakyesu ibbhavādena nimmādeti, yaṃnūnāhaṃ gottaṃ puccheyyan”ti. Atha kho bhagavā ambaṭṭhaṃ māṇavaṃ etadavoca – “kathaṃ gottosi, ambaṭṭhā”ti? “Kaṇhāyanohamasmi, bho gotamā”ti. Porāṇaṃ kho pana te ambaṭṭha mātāpettikaṃ nāmagottaṃ anussarato ayyaputtā sakyā bhavanti; dāsiputto tvamasi sakyānaṃ. Sakyā kho pana, ambaṭṭha, rājānaṃ okkākaṃ pitāmahaṃ dahanti.

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一六 世尊心里这样想：“这个阿摩昼用非常粗鲁的‘仆人’之语诽谤侮辱释迦族人，我应该问问他的姓氏。”于是，世尊这样问阿摩昼：

“阿摩昼！你是什么姓氏？”

“乔达摩！我是甘诃衍那（Kaṇhāyana）姓。”

“阿摩昼！如果追溯你母系父系的古老姓氏，你的主人是释迦族人，而你是释迦族人女仆的后代。阿摩昼啊，释迦族人的祖先是奥卡卡（Okkāka）王，也就是甘蔗王。

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“Bhūtapubbaṃ, ambaṭṭha, rājā okkāko yā sā mahesī piyā manāpā, tassā puttassa rajjaṃ pariṇāmetukāmo jeṭṭhakumāre raṭṭhasmā pabbājesi – okkāmukhaṃ karakaṇḍaṃ [ukkāmukhaṃ karakaṇḍuṃ (sī. syā.)] hatthinikaṃ sinisūraṃ [sinipuraṃ (sī. syā.)]. Te raṭṭhasmā pabbājitā himavantapasse pokkharaṇiyā tīre mahāsākasaṇḍo, tattha vāsaṃ kappesuṃ. Te jātisambhedabhayā sakāhi bhaginīhi saddhiṃ saṃvāsaṃ kappesuṃ.

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阿摩昼！过去，甘蔗王想要把王位传给他宠妃的儿子，就把年长的王子们——奥卡穆卡（Okkāmukha）、迦罗迦ṇḍu（Karakaṇḍa）、诃提尼迦（Hatthinika）、斯尼苏罗（Sinisūra）这四位王子——放逐出了国家。他们被逐出国家后，在雪山山脚下一个湖边的大娑罗树林里定居下来。他们因为害怕血统混杂，就与自己的姐妹结婚。

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“Atha kho, ambaṭṭha, rājā okkāko amacce pārisajje āmantesi – ‘kahaṃ nu kho, bho, etarahi kumārā sammantī’ti? ‘Atthi, deva, himavantapasse pokkharaṇiyā tīre mahāsākasaṇḍo, tatthetarahi kumārā sammanti. Te jātisambhedabhayā sakāhi bhaginīhi saddhiṃ saṃvāsaṃ kappentī’ti. Atha kho, ambaṭṭha, rājā okkāko udānaṃ udānesi – ‘sakyā vata, bho, kumārā, paramasakyā vata, bho, kumārā’ti. Tadagge kho pana ambaṭṭha sakyā paññāyanti; so ca nesaṃ pubbapuriso.

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阿摩昼！那时，甘蔗王问他的大臣们：‘现在王子们住在哪里呢？’

‘大王！现在王子们住在雪山山脚下湖边的大娑罗树林里。他们因为害怕血统混杂，就与自己的姐妹结婚了。’

阿摩昼！那时，甘蔗王听了非常高兴，感叹道：‘他们真是能干（Sakyā）的王子啊！他们真是最能干（Paramasakyā）的王子啊！’阿摩昼！从那时起，他们就被称为释迦族（Sakyā），那位（甘蔗王）就是他们的始祖。

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“Rañño kho pana, ambaṭṭha, okkākassa disā nāma dāsī ahosi. Sā kaṇhaṃ nāma [sā kaṇhaṃ (pī.)] janesi. Jāto kaṇho pabyāhāsi – ‘dhovatha maṃ, amma, nahāpetha maṃ amma, imasmā maṃ asucismā parimocetha, atthāya vo bhavissāmī’ti. Yathā kho pana ambaṭṭha etarahi manussā pisāce disvā ‘pisācā’ti sañjānanti; evameva kho, ambaṭṭha, tena kho pana samayena manussā pisāce ‘kaṇhā’ti sañjānanti. Te evamāhaṃsu – ‘ayaṃ jāto pabyāhāsi, kaṇho jāto, pisāco jāto’ti. Tadagge kho pana, ambaṭṭha kaṇhāyanā paññāyanti, so ca kaṇhāyanānaṃ pubbapuriso. Iti kho te, ambaṭṭha, porāṇaṃ mātāpettikaṃ nāmagottaṃ anussarato ayyaputtā sakyā bhavanti, dāsiputto tvamasi sakyānan”ti.

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阿摩昼！甘蔗王有一个名叫迪萨（Disā）的女仆。她生下了一个黑色的（Kaṇha）男孩。这个叫甘诃（Kaṇha）的男孩一出生就开口说话：‘妈妈，给我洗澡！妈妈，给我沐浴！妈妈，把我从这污秽中解脱出来吧，我会对你有用的！’阿摩昼！就像现在人们看到恶魔（Pisāca）就叫他们‘恶魔’一样；阿摩昼！那时候的人们把恶魔叫做‘甘诃（黑暗）’。他们就说：‘这个孩子一出生就说话，生下了一个甘诃，生下了一个恶魔！’阿摩昼！从那时起，就有了甘诃衍那（Kaṇhāyana）族，那个甘诃就是甘诃衍那族的始祖。所以，阿摩昼！如果追溯你母系父系的古老姓氏，你的主人是释迦族人，而你是释迦族人女仆的后代。”

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268. Evaṃ vutte, te māṇavakā bhagavantaṃ etadavocuṃ – “mā bhavaṃ gotamo ambaṭṭhaṃ atibāḷhaṃ dāsiputtavādena nimmādesi. Sujāto ca, bho gotama ambaṭṭho māṇavo, kulaputto ca ambaṭṭho māṇavo, bahussuto ca ambaṭṭho māṇavo, kalyāṇavākkaraṇo ca ambaṭṭho māṇavo, paṇḍito ca ambaṭṭho māṇavo, pahoti ca ambaṭṭho māṇavo bhotā gotamena saddhiṃ asmiṃ vacane paṭimantetun”ti.

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一七 听了这些话，那些年轻的婆罗门对世尊说：“尊者乔达摩！请不要用‘女仆的后代’这样苛刻的话来贬低年轻的婆罗门阿摩昼。乔达摩！年轻的婆罗门阿摩昼出身高贵，年轻的婆罗门阿摩昼是良家子弟，年轻的婆罗门阿摩昼博学多闻，年轻的婆罗门阿摩昼言辞优美，年轻的婆罗门阿摩昼很有智慧。他是有能力和乔达摩您讨论这个问题的。”

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269. Atha kho bhagavā te māṇavake etadavoca – “sace kho tumhākaṃ māṇavakānaṃ evaṃ hoti – ‘dujjāto ca ambaṭṭho māṇavo, akulaputto ca ambaṭṭho māṇavo, appassuto ca ambaṭṭho māṇavo, akalyāṇavākkaraṇo ca ambaṭṭho māṇavo, duppañño ca ambaṭṭho māṇavo, na ca pahoti ambaṭṭho māṇavo samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetun’ti, tiṭṭhatu ambaṭṭho māṇavo, tumhe mayā saddhiṃ mantavho asmiṃ vacane. Sace pana tumhākaṃ māṇavakānaṃ evaṃ hoti – ‘sujāto ca ambaṭṭho māṇavo, kulaputto ca ambaṭṭho māṇavo, bahussuto ca ambaṭṭho māṇavo, kalyāṇavākkaraṇo ca ambaṭṭho māṇavo, paṇḍito ca ambaṭṭho māṇavo, pahoti ca ambaṭṭho māṇavo samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetun’ti, tiṭṭhatha tumhe; ambaṭṭho māṇavo mayā saddhiṃ paṭimantetū”ti.

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一八 这时，世尊对那些年轻的婆罗门说：“年轻的婆罗门们！如果你们认为年轻的婆罗门阿摩昼出身低微，不是良家子弟，学识浅薄，言辞粗俗，愚钝无知，没有能力和沙门乔达摩讨论这个问题，那么就让阿摩昼退下，由你们来和我讨论这个问题。

但如果你们认为年轻的婆罗门阿摩昼出身高贵，是良家子弟，博学多闻，言辞优美，很有智慧，有能力和沙门乔达摩讨论这个问题，那么你们就退下，让年轻的婆罗门阿摩昼来和我讨论。”

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“Sujāto ca, bho gotama, ambaṭṭho māṇavo, kulaputto ca ambaṭṭho māṇavo, bahussuto ca ambaṭṭho māṇavo, kalyāṇavākkaraṇo ca ambaṭṭho māṇavo, paṇḍito ca ambaṭṭho māṇavo, pahoti ca ambaṭṭho māṇavo bhotā gotamena saddhiṃ asmiṃ vacane paṭimantetuṃ, tuṇhī mayaṃ bhavissāma, ambaṭṭho māṇavo bhotā gotamena saddhiṃ asmiṃ vacane paṭimantetū”ti.

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一九 “乔达摩！年轻的婆罗门阿摩昼出身高贵，是良家子弟，博学多闻，言辞优美，很有智慧；年轻的婆罗门阿摩昼有能力和沙门乔达摩讨论这个问题。我们可以保持安静。让年轻的婆罗门阿摩昼和乔达摩您讨论吧。”

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270. Atha kho bhagavā ambaṭṭhaṃ māṇavaṃ etadavoca – “ayaṃ kho pana te, ambaṭṭha, sahadhammiko pañho āgacchati, akāmā byākātabbo. Sace tvaṃ na byākarissasi, aññena vā aññaṃ paṭicarissasi, tuṇhī vā bhavissasi, pakkamissasi vā ettheva te sattadhā muddhā phalissati. Taṃ kiṃ maññasi, ambaṭṭha, kinti te sutaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ kutopabhutikā kaṇhāyanā, ko ca kaṇhāyanānaṃ pubbapuriso”ti?

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二〇 这时，世尊对年轻的婆罗门阿摩昼说：“阿摩昼！我现在要问你一个合乎道理的问题，即使你不愿意，也必须清楚地回答。如果你不清楚回答，或者迴避问题，或者保持沉默，或者转身离开，你的头当场就会裂成七片。阿摩昼！你怎么想？你难道没有听过婆罗门中那些年长、资深的老师以及老师的老师们说过，甘诃衍那族（Kaṇhāyana）是从哪里来的？甘诃衍那族的始祖又是谁吗？”

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Evaṃ vutte, ambaṭṭho māṇavo tuṇhī ahosi. Dutiyampi kho bhagavā ambaṭṭhaṃ māṇavaṃ etadavoca – “taṃ kiṃ maññasi, ambaṭṭha, kinti te sutaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ kutopabhutikā kaṇhāyanā, ko ca kaṇhāyanānaṃ pubbapuriso”ti? Dutiyampi kho ambaṭṭho māṇavo tuṇhī ahosi. Atha kho bhagavā ambaṭṭhaṃ māṇavaṃ etadavoca – “byākarohi dāni ambaṭṭha, na dāni, te tuṇhībhāvassa kālo. Yo kho, ambaṭṭha, tathāgatena yāvatatiyakaṃ sahadhammikaṃ pañhaṃ puṭṭho na byākaroti, etthevassa sattadhā muddhā phalissatī”ti.

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听到这样的询问，年轻的婆罗门阿摩昼沉默不语 [无法回答]。世尊第二次问他，他还是沉默不语。

这时，世尊又对年轻的婆罗门阿摩昼说：“阿摩昼！现在你必须回答，不是你保持沉默的时候了。阿摩昼！如来合乎道理地问了你三次，如果你还不回答，你的头当场就会裂成七片。”

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271. Tena kho pana samayena vajirapāṇī yakkho mahantaṃ ayokūṭaṃ ādāya ādittaṃ sampajjalitaṃ sajotibhūtaṃ [sañjotibhūtaṃ (syā.)] ambaṭṭhassa māṇavassa upari vehāsaṃ ṭhito hoti – “sacāyaṃ ambaṭṭho māṇavo bhagavatā yāvatatiyakaṃ sahadhammikaṃ pañhaṃ puṭṭho na byākarissati, etthevassa sattadhā muddhaṃ phālessāmī”ti. Taṃ kho pana vajirapāṇiṃ yakkhaṃ bhagavā ceva passati ambaṭṭho ca māṇavo.

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二一 那时，金刚手夜叉（Vajirapāṇi Yakkha）手持一个巨大的、烧得通红、闪闪发光的铁槌，出现在年轻的婆罗门阿摩昼头顶上方的空中，[心想]：“如果这个年轻的婆罗门阿摩昼，被世尊合乎道理地问了三次还不回答，我就当场把他的头打裂成七片！”当时，世尊和年轻的婆罗门阿摩昼都看见了这位金刚手夜叉。

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272. Atha kho ambaṭṭho māṇavo bhīto saṃviggo lomahaṭṭhajāto bhagavantaṃyeva tāṇaṃ gavesī bhagavantaṃyeva leṇaṃ gavesī bhagavantaṃyeva saraṇaṃ gavesī – upanisīditvā bhagavantaṃ etadavoca – “kimetaṃ [kiṃ me taṃ (ka.)] bhavaṃ gotamo āha? Punabhavaṃ gotamo bravitū”ti [brūtu (syā.)].

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二二 年轻的婆罗门阿摩昼看到这景象，吓得毛骨悚然，连忙靠近世尊寻求庇护、寻求保护、寻求归宿，紧挨着世尊坐下，对世尊说：

“尊者乔达摩刚才问的是什么？请尊者乔达摩再说一遍。”

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“Taṃ kiṃ maññasi, ambaṭṭha, kinti te sutaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ kutopabhutikā kaṇhāyanā, ko ca kaṇhāyanānaṃ pubbapuriso”ti? “Evameva me, bho gotama, sutaṃ yatheva bhavaṃ gotamo āha. Tatopabhutikā kaṇhāyanā; so ca kaṇhāyanānaṃ pubbapuriso”ti.

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“阿摩昼！你怎么想？你难道没有听过婆罗门中那些年长、资深的老师以及老师的老师们说过，甘诃衍那族（Kaṇhāyana）是从哪里来的？甘诃衍那族的始祖又是谁吗？”

“尊者乔达摩！我确实是这样听说的，正如尊者乔达摩您所说的那样。甘诃衍那族就是那样来的，那一位就是甘诃衍那族的始祖。”

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Ambaṭṭhavaṃsakathā

273. Evaṃ vutte, te māṇavakā unnādino uccāsaddamahāsaddā ahesuṃ – “dujjāto kira, bho, ambaṭṭho māṇavo; akulaputto kira, bho, ambaṭṭho māṇavo; dāsiputto kira, bho, ambaṭṭho māṇavo sakyānaṃ. Ayyaputtā kira, bho, ambaṭṭhassa māṇavassa sakyā bhavanti. Dhammavādiṃyeva kira mayaṃ samaṇaṃ gotamaṃ apasādetabbaṃ amaññimhā”ti.

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二三 听到这话，那些年轻的婆罗门们立刻大声喧哗起来：“哎呀！年轻的婆罗门阿摩昼原来出身低微！哎呀！年轻的婆罗门阿摩昼原来不是良家子弟！哎呀！年轻的婆罗门阿摩昼原来是释迦族人女仆的后代！年轻的婆罗门阿摩昼的主人原来是释迦族人！我们之前竟然还以为沙门乔达摩在无理攻击人，原来他说的都是实话啊！”

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274. Atha kho bhagavato etadahosi – “atibāḷhaṃ kho ime māṇavakā ambaṭṭhaṃ māṇavaṃ dāsiputtavādena nimmādenti, yaṃnūnāhaṃ parimoceyyan”ti. Atha kho bhagavā te māṇavake etadavoca – “mā kho tumhe, māṇavakā, ambaṭṭhaṃ māṇavaṃ atibāḷhaṃ dāsiputtavādena nimmādetha. Uḷāro so kaṇho isi ahosi. So dakkhiṇajanapadaṃ gantvā brahmamante adhīyitvā rājānaṃ okkākaṃ upasaṅkamitvā maddarūpiṃ dhītaraṃ yāci. Tassa rājā okkāko – ‘ko nevaṃ re ayaṃ mayhaṃ dāsiputto samāno maddarūpiṃ dhītaraṃ yācatī’” ti, kupito anattamano khurappaṃ sannayhi [sannahi (ka.)]. So taṃ khurappaṃ neva asakkhi muñcituṃ, no paṭisaṃharituṃ.

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二四 这时，世尊心里这样想：“这些年轻的婆罗门用‘女仆的后代’来攻击阿摩昼，太过分了。我应当化解他们的攻击。”

于是，世尊对那些年轻的婆罗门说：“年轻的婆罗门们！你们不要用‘女仆的后代’这样的话过分攻击年轻的婆罗门阿摩昼。那个甘诃（Kaṇha）后来成了一位伟大的仙人。他到南方地区去，学得了梵天咒语，然后来到甘蔗王（Okkāka）那里，请求娶公主曼达卢比（Maddarūpī）为妻。甘蔗王一听就生气了：‘嘿！这家伙不过是我女仆的后代，竟敢来求娶我的女儿曼达卢比！’他愤怒之下，拿起一支剃刀箭（khurappa）想要射他，但那支箭却既射不出去，也收不回来。

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“Atha kho, māṇavakā, amaccā pārisajjā kaṇhaṃ isiṃ upasaṅkamitvā etadavocuṃ – ‘sotthi, bhaddante [bhadante (sī. syā.)], hotu rañño; sotthi, bhaddante, hotu rañño’ti. ‘Sotthi bhavissati rañño, api ca rājā yadi adho khurappaṃ muñcissati, yāvatā rañño vijitaṃ, ettāvatā pathavī undriyissatī’ti. ‘Sotthi, bhaddante, hotu rañño, sotthi janapadassā’ti. ‘Sotthi bhavissati rañño, sotthi janapadassa, api ca rājā yadi uddhaṃ khurappaṃ muñcissati, yāvatā rañño vijitaṃ, ettāvatā satta vassāni devo na vassissatī’ti. ‘Sotthi, bhaddante, hotu rañño sotthi janapadassa devo ca vassatū’ti. ‘Sotthi bhavissati rañño sotthi janapadassa devo ca vassissati, api ca rājā jeṭṭhakumāre khurappaṃ patiṭṭhāpetu, sotthi kumāro pallomo bhavissatī’ti. Atha kho, māṇavakā, amaccā okkākassa ārocesuṃ – ‘okkāko jeṭṭhakumāre khurappaṃ patiṭṭhāpetu. Sotthi kumāro pallomo bhavissatī’ti. Atha kho rājā okkāko jeṭṭhakumāre khurappaṃ patiṭṭhapesi, sotthi kumāro pallomo samabhavi. Atha kho tassa rājā okkāko bhīto saṃviggo lomahaṭṭhajāto brahmadaṇḍena tajjito maddarūpiṃ dhītaraṃ adāsi. Mā kho tumhe, māṇavakā, ambaṭṭhaṃ māṇavaṃ atibāḷhaṃ dāsiputtavādena nimmādetha, uḷāro so kaṇho isi ahosī”ti.

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年轻的婆罗门们！那时，大臣和侍从们赶紧走到甘诃仙人面前，对他说：

“尊者！请让国王平安无事吧！尊者！请让国王平安无事吧！”

[仙人说：] “国王会平安的。不过，如果国王把箭朝下方射出，他王国境内的大地都会干裂。”

[大臣们说：] “尊者！请让国王平安！也让国土平安吧！”

[仙人说：] “国王会平安，国土也会平安。不过，如果国王把箭朝上方射出，他王国境内将七年不下雨。”

[大臣们说：] “尊者！请让国王平安！让国土平安！也让雨水降下吧！”

[仙人说：] “国王会平安，国土也会平安，雨水也会降下。不过，国王必须把这支箭对准他的大王子，这样王子就会平安无事，毫发无伤。”

年轻的婆罗门们！于是，大臣们禀告甘蔗王说：“请大王将箭对准大王子，王子将会平安无事，毫发无伤。”

甘蔗王便将箭对准了大王子，王子果然平安无事，毫发无伤。这时，甘蔗王感到害怕、惊慌、毛骨悚然，被仙人的威力（或梵罚）所震慑，只好把女儿曼达卢比公主嫁给了他。所以，年轻的婆罗门们！你们不要用‘女仆的后代’这样的话过分攻击年轻的婆罗门阿摩昼，那位甘诃（Kaṇha）是一位伟大的仙人。”

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Khattiyaseṭṭhabhāvo

275. Atha kho bhagavā ambaṭṭhaṃ māṇavaṃ āmantesi – “taṃ kiṃ maññasi, ambaṭṭha, idha khattiyakumāro brāhmaṇakaññāya saddhiṃ saṃvāsaṃ kappeyya, tesaṃ saṃvāsamanvāya putto jāyetha. Yo so khattiyakumārena brāhmaṇakaññāya putto uppanno, api nu so labhetha brāhmaṇesu āsanaṃ vā udakaṃ vā”ti? “Labhetha, bho gotama”. “Apinu naṃ brāhmaṇā bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā”ti? “Bhojeyyuṃ, bho gotama”. “Apinu naṃ brāhmaṇā mante vāceyyuṃ vā no vā”ti? “Vāceyyuṃ, bho gotama”. “Apinussa itthīsu āvaṭaṃ vā assa anāvaṭaṃ vā”ti? “Anāvaṭaṃ hissa, bho gotama”. “Apinu naṃ khattiyā khattiyābhisekena abhisiñceyyun”ti? “No hidaṃ, bho gotama”. “Taṃ kissa hetu”? “Mātito hi, bho gotama, anupapanno”ti.

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二五 这时，世尊问年轻的婆罗门阿摩昼：

“阿摩昼！你怎么看？如果现在一个刹帝利（Khattiya）的年轻男子和一个婆罗门（Brāhmaṇa）的年轻女子同住，他们结合生了一个儿子。那么，这个由刹帝利男子和婆罗门女子所生的儿子，能在婆罗门中间得到座位和水吗？”

“乔达摩！可以得到。”

“那么，婆罗门们会在祭祀祖先的仪式上、或在煮乳粥供神的仪式上、或在献祭仪式上、或在宴请宾客时，分食物给他吃吗？”

“乔达摩！会的。”

“那么，婆罗门们会教他吠陀咒语吗？”

“乔达摩！会的。”

“那么，他在婆罗门女子当中，会被排斥还是不会被排斥？”

“乔达摩！不会被排斥。”

“那么，刹帝利们会为他举行刹帝利的灌顶即位仪式吗？”

“乔达摩！不会。”

“这是为什么呢？”

“乔达摩！因为他母亲那一方的血统不纯正。”

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“Taṃ kiṃ maññasi, ambaṭṭha, idha brāhmaṇakumāro khattiyakaññāya saddhiṃ saṃvāsaṃ kappeyya, tesaṃ saṃvāsamanvāya putto jāyetha. Yo so brāhmaṇakumārena khattiyakaññāya putto uppanno, apinu so labhetha brāhmaṇesu āsanaṃ vā udakaṃ vā”ti? “Labhetha, bho gotama”. “Apinu naṃ brāhmaṇā bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā”ti? “Bhojeyyuṃ, bho gotama”. “Apinu naṃ brāhmaṇā mante vāceyyuṃ vā no vā”ti? “Vāceyyuṃ, bho gotama”. “Apinussa itthīsu āvaṭaṃ vā assa anāvaṭaṃ vā”ti? “Anāvaṭaṃ hissa, bho gotama”. “Apinu naṃ khattiyā khattiyābhisekena abhisiñceyyun”ti? “No hidaṃ, bho gotama”. “Taṃ kissa hetu”? “Pitito hi, bho gotama, anupapanno”ti.

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二六 “阿摩昼！你怎么看？如果现在一个婆罗门的年轻男子和一个刹帝利的年轻女子同住，他们结合生了一个儿子。那么，这个由婆罗门男子和刹帝利女子所生的儿子，能在婆罗门中间得到座位和水吗？”

“乔达摩！可以得到。”

“那么，婆罗门们会在祭祀祖先的仪式上、或在煮乳粥供神的仪式上、或在献祭仪式上、或在宴请宾客时，分食物给他吃吗？”

“乔达摩！会的。”

“那么，婆罗门们会教他吠陀咒语吗？”

“乔达摩！会的。”

“那么，他在婆罗门女子当中，会被排斥还是不会被排斥？”

“乔达摩！不会被排斥。”

“那么，刹帝利们会为他举行刹帝利的灌顶即位仪式吗？”

“乔达摩！不会。”

“这是为什么呢？”

“乔达摩！因为他父亲那一方的血统不纯正。”

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276. “Iti kho, ambaṭṭha, itthiyā vā itthiṃ karitvā purisena vā purisaṃ karitvā khattiyāva seṭṭhā, hīnā brāhmaṇā. Taṃ kiṃ maññasi, ambaṭṭha, idha brāhmaṇā brāhmaṇaṃ kismiñcideva pakaraṇe khuramuṇḍaṃ karitvā bhassapuṭena vadhitvā raṭṭhā vā nagarā vā pabbājeyyuṃ. Apinu so labhetha brāhmaṇesu āsanaṃ vā udakaṃ vā”ti? “No hidaṃ, bho gotama”. “Apinu naṃ brāhmaṇā bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā”ti? “No hidaṃ, bho gotama”. “Apinu naṃ brāhmaṇā mante vāceyyuṃ vā no vā”ti? “No hidaṃ, bho gotama”. “Apinussa itthīsu āvaṭaṃ vā assa anāvaṭaṃ vā”ti? “Āvaṭaṃ hissa, bho gotama”.

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二七 “所以，阿摩昼！无论是比较女子和女子，还是比较男子和男子，刹帝利都更为优越，婆罗门则较为低劣。阿摩昼！你怎么看？如果现在有一个婆罗门犯了某种罪行，婆罗门们将他剃光头，用灰袋（象征耻辱）打他，然后把他驱逐出国家或城市。这样一来，他还能在婆罗门中间得到座位和水吗？”

“乔达摩！不能。”

“那么，婆罗门们还会在祭祀祖先的仪式上、或在煮乳粥供神的仪式上、或在献祭仪式上、或在宴请宾客时，分食物给他吃吗？”

“乔达摩！不会分给他吃了。”

“那么，婆罗门们还会教他吠陀咒语吗？”

“乔达摩！不会教了。”

“那么，他在婆罗门女子当中，会被排斥还是不会被排斥？”

“乔达摩！会被排斥。”

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“Taṃ kiṃ maññasi, ambaṭṭha, idha khattiyā khattiyaṃ kismiñcideva pakaraṇe khuramuṇḍaṃ karitvā bhassapuṭena vadhitvā raṭṭhā vā nagarā vā pabbājeyyuṃ. Apinu so labhetha brāhmaṇesu āsanaṃ vā udakaṃ vā”ti? “Labhetha, bho gotama”. “Apinu naṃ brāhmaṇā bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā”ti? “Bhojeyyuṃ, bho gotama”. “Apinu naṃ brāhmaṇā mante vāceyyuṃ vā no vā”ti? “Vāceyyuṃ, bho gotama”. “Apinussa itthīsu āvaṭaṃ vā assa anāvaṭaṃ vā”ti? “Anāvaṭaṃ hissa, bho gotama”.

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二八 “阿摩昼！你怎么看？如果现在有一个刹帝利犯了某种罪行，刹帝利们将他剃光头，用灰袋打他，然后把他驱逐出国家或城市。这样一来，他还能在婆罗门中间得到座位和水吗？”

“乔达摩！还能得到。”

“那么，婆罗门们还会在祭祀祖先的仪式上、或在煮乳粥供神的仪式上、或在献祭仪式上、或在宴请宾客时，分食物给他吃吗？”

“乔达摩！还会分给他吃。”

“那么，婆罗门们还会教他吠陀咒语吗？”

“乔达摩！还会教。”

“那么，他在婆罗门女子当中，会被排斥还是不会被排斥？”

“乔达摩！不会被排斥。”

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277. “Ettāvatā kho, ambaṭṭha, khattiyo paramanihīnataṃ patto hoti, yadeva naṃ khattiyā khuramuṇḍaṃ karitvā bhassapuṭena vadhitvā raṭṭhā vā nagarā vā pabbājenti. Iti kho, ambaṭṭha, yadā khattiyo paramanihīnataṃ patto hoti, tadāpi khattiyāva seṭṭhā, hīnā brāhmaṇā. Brahmunā pesā, ambaṭṭha [brahmunāpi ambaṭṭha (ka.), brahmunāpi eso ambaṭṭha (pī.)], sanaṅkumārena gāthā bhāsitā –

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“所以，阿摩昼！即使一个刹帝利沦落到了最卑下的地步——就是被刹帝利们剃光头、用灰袋打、驱逐出国家或城市——阿摩昼！即使当刹帝利沦落到最卑下的地步时，刹帝利仍然是优越的，而婆罗门是低劣的。

二九 阿摩昼！梵天萨南童子（Brahmā Sanaṅkumāra）曾说过这样一首偈颂：

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‘Khattiyo seṭṭho janetasmiṃ,

Ye gottapaṭisārino;

Vijjācaraṇasampanno,

So seṭṭho devamānuse’ti.

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‘在执着于姓氏的人们当中，

刹帝利是最高贵的；

但在天神与人类之中，

具备智慧与德行者最为尊胜。’

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“Sā kho panesā, ambaṭṭha, brahmunā sanaṅkumārena gāthā sugītā no duggītā, subhāsitā no dubbhāsitā, atthasaṃhitā no anatthasaṃhitā, anumatā mayā. Ahampi hi, ambaṭṭha, evaṃ vadāmi –

‘Khattiyo seṭṭho janetasmiṃ,

Ye gottapaṭisārino;

Vijjācaraṇasampanno,

So seṭṭho devamānuse’ti.

Bhāṇavāro paṭhamo.

Vijjācaraṇakathā

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阿摩昼！梵天萨南童子这首偈颂说得真好，不是说得不好；说得很有意义，不是没有意义。我也认可这首偈颂。阿摩昼！我也是这样说的：

‘在执着于姓氏的人们当中，

刹帝利是最高贵的；

但在天神与人类之中，

具备智慧与德行者最为尊胜。’

第一诵品 结束

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278. “Katamaṃ pana taṃ, bho gotama, caraṇaṃ, katamā ca pana sā vijjā”ti? “Na kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya jātivādo vā vuccati, gottavādo vā vuccati, mānavādo vā vuccati – ‘arahasi vā maṃ tvaṃ, na vā maṃ tvaṃ arahasī’ti. Yattha kho, ambaṭṭha, āvāho vā hoti, vivāho vā hoti, āvāhavivāho vā hoti, etthetaṃ vuccati jātivādo vā itipi gottavādo vā itipi mānavādo vā itipi – ‘arahasi vā maṃ tvaṃ, na vā maṃ tvaṃ arahasī’ti. Ye hi keci ambaṭṭha jātivādavinibaddhā vā gottavādavinibaddhā vā mānavādavinibaddhā vā āvāhavivāhavinibaddhā vā, ārakā te anuttarāya vijjācaraṇasampadāya. Pahāya kho, ambaṭṭha, jātivādavinibaddhañca gottavādavinibaddhañca mānavādavinibaddhañca āvāhavivāhavinibaddhañca anuttarāya vijjācaraṇasampadāya sacchikiriyā hotī”ti.

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三〇 “乔达摩！那么，您所说的德行（caraṇa）是什么？智慧（vijjā）又是什么呢？”

“阿摩昼！要成就这无上的智慧与德行，是不需要谈论出身、谈论姓氏、谈论我慢——比如谈论‘你配得上我’或‘你配不上我’这类话的。阿摩昼！只有在谈论婚嫁，或者说嫁娶的时候，人们才会谈论出身、谈论姓氏、谈论我慢——才会说‘你配得上我’或‘你配不上我’。阿摩昼！任何被出身论束缚、被姓氏论束缚、被我慢论束缚、或被婚嫁论束缚的人，他们都远离了无上的智慧与德行。阿摩昼！只有舍断了对出身论、姓氏论、我慢论以及婚嫁论的执着束缚，才能证得无上的智慧与德行。”

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279. “Katamaṃ pana taṃ, bho gotama, caraṇaṃ, katamā ca sā vijjā”ti? “Idha, ambaṭṭha, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati…pe… (yathā 191 ādayo anucchedā, evaṃ vitthāretabbaṃ).…

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三一 “乔达摩！那么，什么是德行？什么是智慧呢？”

“阿摩昼！当如来出现在世间，是阿罗汉、正等正觉者……（此处省略，详见《沙门果经》等）……他圆满、清净的梵行。

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“So vivicceva kāmehi, vivicca akusalehi dhammehi, savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati…pe… idampissa hoti caraṇasmiṃ.

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……（省略）……

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“Puna caparaṃ, ambaṭṭha, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati…pe… idampissa hoti caraṇasmiṃ.

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三二 阿摩昼！比丘像这样具足戒律。[参考《沙门果经》 DN 2, §§ 40-63]……（省略）……进入并安住于初禅。这也是他德行的一部分……

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“Puna caparaṃ, ambaṭṭha, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – “upekkhako satimā sukhavihārī’ti, tatiyaṃ jhānaṃ upasampajja viharati…pe… idampissa hoti caraṇasmiṃ.

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……（省略）……

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“Puna caparaṃ, ambaṭṭha, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati…pe… idampissa hoti caraṇasmiṃ. Idaṃ kho taṃ, ambaṭṭha, caraṇaṃ.

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……进入并安住于第四禅。这也是他德行的一部分。阿摩昼！这就是（真正的）德行。

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“So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti…pe… idampissa hoti vijjāya…pe… nāparaṃ itthattāyāti pajānāti, idampissa hoti vijjāya. Ayaṃ kho sā, ambaṭṭha, vijjā.

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三三 [参考《沙门果经》 DN 2, §§ 75-82]……（省略）……他将心导向、专注于智见……（省略）……这也是他智慧的一部分……（省略）……了知‘……不再有此生（轮回）’，这也是他智慧的一部分。阿摩昼！这就是（真正的）智慧。[参考《沙门果经》 DN 2, §§ 83-98]

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“Ayaṃ vuccati, ambaṭṭha, bhikkhu ‘vijjāsampanno’ itipi, ‘caraṇasampanno’ itipi, ‘vijjācaraṇasampanno’ itipi. Imāya ca ambaṭṭha vijjāsampadāya caraṇasampadāya ca aññā vijjāsampadā ca caraṇasampadā ca uttaritarā vā paṇītatarā vā natthi.

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三四 阿摩昼！这样的比丘，就称为‘智慧具足者’，也称为‘德行具足者’，或‘智慧与德行具足者’。阿摩昼！没有任何智慧与德行的成就能比这种成就更高超或更殊胜了。

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Catuapāyamukhaṃ

☼ 【梵行失败的四种原因】

280. “Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya cattāri apāyamukhaṃ bhavanti. Katamāni cattāri?

“阿摩昼！对于这无上的智慧与德行成就，有四种失败的歧途（或可译为‘旁门’）。是哪四种呢？

Idha, ambaṭṭha, ekacco samaṇo vā brāhmaṇo vā imaññeva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno khārividhamādāya araññāyatanaṃ ajjhogāhati – ‘pavattaphalabhojano bhavissāmī’ti.

❶ 阿摩昼！有的沙门或婆罗门，没能证得这无上的智慧与德行，却扛着（苦行者的）担子和筐篮，深入森林荒野之处，心想：‘我要靠吃掉落的果实为生！’

So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati.

结果他只不过成了智慧与德行具足者的仆从而已。

Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṃ paṭhamaṃ apāyamukhaṃ bhavati.

阿摩昼！这就是导致无上智慧与德行成就失败的第一种歧途。

Puna caparaṃ, ambaṭṭha, idhekacco samaṇo vā brāhmaṇo vā imañceva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kudālapiṭakaṃ ādāya araññavanaṃ ajjhogāhati – ‘kandamūlaphalabhojano bhavissāmī’ti.

❷ 阿摩昼！又有的沙门或婆罗门，没能证得这无上的智慧与德行，也没能做到以掉落的果实为生，却拿起锄头和篮子，深入森林荒野之处，心想：‘我要靠吃植物的块茎、根和果实为生！’

So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati.

结果他只不过成了智慧与德行具足者的仆从而已。

Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṃ dutiyaṃ apāyamukhaṃ bhavati.

阿摩昼！这就是导致无上智慧与德行成就失败的第二种歧途。

Puna caparaṃ, ambaṭṭha, idhekacco samaṇo vā brāhmaṇo vā imañceva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno gāmasāmantaṃ vā nigamasāmantaṃ vā agyāgāraṃ karitvā aggiṃ paricaranto acchati.

❸ 阿摩昼！又有的沙门或婆罗门，没能证得这无上的智慧与德行，没能做到以掉落的果实为生，也没能做到以植物的块茎、根和果实为生，却在村庄或市镇旁边建造火祀房，侍奉祭火。

So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati.

结果他只不过成了智慧与德行具足者的仆从而已。

Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṃ tatiyaṃ apāyamukhaṃ bhavati.

阿摩昼！这就是导致无上智慧与德行成就失败的第三种歧途。

Puna caparaṃ, ambaṭṭha, idhekacco samaṇo vā brāhmaṇo vā imaṃ ceva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno aggipāricariyañca anabhisambhuṇamāno cātumahāpathe catudvāraṃ agāraṃ karitvā acchati – ‘yo imāhi catūhi disāhi āgamissati samaṇo vā brāhmaṇo vā, tamahaṃ yathāsatti yathābalaṃ paṭipūjessāmī’ti.

❹ 阿摩昼！又有的沙门或婆罗门，没能证得这无上的智慧与德行，没能做到以掉落的果实为生，没能做到以植物的块茎、根和果实为生，也没能做到侍奉祭火，却在交通要道的十字路口建造四门敞开的房舍住下，心想：‘凡是从这四个方向来的沙门或婆罗门，我都要尽我所能地供养他们！’

So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati.

结果他只不过成了智慧与德行具足者的仆从而已。

Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṃ catutthaṃ apāyamukhaṃ bhavati.

阿摩昼！这就是导致无上智慧与德行成就失败的第四种歧途。

Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya imāni cattāri apāyamukhāni bhavanti.”

阿摩昼！对于这无上的智慧与德行成就，就有这四种失败的歧途。”

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281. “Taṃ kiṃ maññasi, ambaṭṭha, apinu tvaṃ imāya anuttarāya vijjācaraṇasampadāya sandissasi sācariyako”ti? “No hidaṃ, bho gotama”. ‘Kocāhaṃ, bho gotama, sācariyako, kā ca anuttarā vijjācaraṇasampadā? Ārakāhaṃ, bho gotama, anuttarāya vijjācaraṇasampadāya sācariyako”ti.

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三五 “阿摩昼！你怎么看？你和你的老师具备这无上智慧与德行的成就吗？”

“乔达摩！不具备。乔达摩！我和我的老师算什么，哪里谈得上是无上智慧与德行的成就者呢？乔达摩！我和我的老师离那无上的智慧与德行还差得远呢！”

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“Taṃ kiṃ maññasi, ambaṭṭha, apinu tvaṃ imañceva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno khārividhamādāya araññavanamajjhogāhasi sācariyako – ‘pavattaphalabhojano bhavissāmī’”ti? “No hidaṃ, bho gotama”.

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三六 “阿摩昼！你怎么看？那么你和你的老师，是否没能证得这无上的智慧与德行，却扛着（苦行者的）担子和筐篮，心想‘我们要靠吃掉落的果实为生’而深入森林荒野之处呢？”

“乔达摩！没有。”

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“Taṃ kiṃ maññasi, ambaṭṭha, apinu tvaṃ imañceva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kudālapiṭakaṃ ādāya araññavanamajjhogāhasi sācariyako – ‘kandamūlaphalabhojano bhavissāmī’”ti? “No hidaṃ, bho gotama”.

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三七 “阿摩昼！你怎么看？那么你和你的老师，是否没能证得这无上的智慧与德行，也没能做到以掉落的果实为生，却拿起锄头和篮子，心想‘我们要靠吃植物的块茎、根和果实为生’而深入森林荒野之处呢？”

“乔达摩！没有。”

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“Taṃ kiṃ maññasi, ambaṭṭha, apinu tvaṃ imañceva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno gāmasāmantaṃ vā nigamasāmantaṃ vā agyāgāraṃ karitvā aggiṃ paricaranto acchasi sācariyako”ti? “No hidaṃ, bho gotama”.

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三八 “阿摩昼！你怎么看？那么你和你的老师，是否没能证得这无上的智慧与德行，没能做到以掉落的果实为生，也没能做到以植物的块茎、根和果实为生，却在村庄或市镇旁边建造火祀房，作为侍奉祭火的人呢？”

“乔达摩！没有。”

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“Taṃ kiṃ maññasi, ambaṭṭha, apinu tvaṃ imañceva anuttaraṃ vijjācaraṇasampadaṃ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno aggipāricariyañca anabhisambhuṇamāno cātumahāpathe catudvāraṃ agāraṃ karitvā acchasi sācariyako – ‘yo imāhi catūhi disāhi āgamissati samaṇo vā brāhmaṇo vā, taṃ mayaṃ yathāsatti yathābalaṃ paṭipūjessāmā’”ti? “No hidaṃ, bho gotama”.

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三九 “阿摩昼！你怎么看？那么你和你的老师，是否没能证得这无上的智慧与德行，没能做到以掉落的果实为生，没能做到以植物的块茎、根和果实为生，也没能做到侍奉祭火，却在交通要道的十字路口建造四门敞开的房舍住下，心想‘凡是从这四个方向来的沙门或婆罗门，我都要尽力供养他们’呢？”

“乔达摩！没有。”

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282. “Iti kho, ambaṭṭha, imāya ceva tvaṃ anuttarāya vijjācaraṇasampadāya parihīno sācariyako. Ye cime anuttarāya vijjācaraṇasampadāya cattāri apāyamukhāni bhavanti, tato ca tvaṃ parihīno sācariyako. Bhāsitā kho pana te esā, ambaṭṭha, ācariyena brāhmaṇena pokkharasātinā vācā – ‘ke ca muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, kā ca tevijjānaṃ brāhmaṇānaṃ sākacchā’ti attanā āpāyikopi aparipūramāno. Passa, ambaṭṭha, yāva aparaddhañca te idaṃ ācariyassa brāhmaṇassa pokkharasātissa.

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四〇 “所以，阿摩昼！你和你的老师既没有达到这无上的智慧与德行的成就，也没有落入那四种失败的歧途。然而，阿摩昼！你的老师，婆罗门沸伽罗娑提，不是说过这样的话吗：‘那些剃光头的、卑微的沙门，那些黑色（低贱）的、从（梵天）脚下所生的后裔算什么东西？怎么配和精通三吠陀的婆罗门谈话呢？’他自己尚且未能圆满这（无上的智慧与德行），却说出这样的话。阿摩昼！你看，你老师婆罗门沸伽罗娑提这话给你带来了多大的过失啊！”

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Pubbakaisibhāvānuyogo

283. “Brāhmaṇo kho pana, ambaṭṭha, pokkharasāti rañño pasenadissa kosalassa dattikaṃ bhuñjati. Tassa rājā pasenadi kosalo sammukhībhāvampi na dadāti. Yadāpi tena manteti, tirodussantena manteti. Yassa kho pana, ambaṭṭha, dhammikaṃ payātaṃ bhikkhaṃ paṭiggaṇheyya, kathaṃ tassa rājā pasenadi kosalo sammukhībhāvampi na dadeyya. Passa, ambaṭṭha, yāva aparaddhañca te idaṃ ācariyassa brāhmaṇassa pokkharasātissa.

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四一 “阿摩昼！婆罗门沸伽罗娑提享用着拘萨罗国波斯匿王供给的俸禄，但波斯匿王甚至不允许他当面相见。当国王要和他商议事情时，也是隔着帘子和他谈话。阿摩昼！一个国王，对于他认可其德行、接受其布施供养的人，怎么会连当面相见都不允许呢？阿摩昼！你看，你老师婆罗门沸伽罗娑提（这种状况）又给你（的论点）带来了多大的过失啊！”

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284. “Taṃ kiṃ maññasi, ambaṭṭha, idha rājā pasenadi kosalo hatthigīvāya vā nisinno assapiṭṭhe vā nisinno rathūpatthare vā ṭhito uggehi vā rājaññehi vā kiñcideva mantanaṃ manteyya. So tamhā padesā apakkamma ekamantaṃ tiṭṭheyya. Atha āgaccheyya suddo vā suddadāso vā, tasmiṃ padese ṭhito tadeva mantanaṃ manteyya – ‘evampi rājā pasenadi kosalo āha, evampi rājā pasenadi kosalo āhā’ti. Apinu so rājabhaṇitaṃ vā bhaṇati rājamantanaṃ vā manteti? Ettāvatā so assa rājā vā rājamatto vā”ti? “No hidaṃ, bho gotama”.

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四二 “阿摩昼！你怎么看？如果拘萨罗国的波斯匿王正坐在象脖子上、或骑在马背上、或站在战车的踏板上，与大臣或王族成员商议某事。然后他离开那个地方，站到一旁。这时来了一个首陀罗（Sudda）或首陀罗的仆人，站在国王刚才的位置上，重复国王商议的话说：‘波斯匿王是这样说的，波斯匿王是那样说的。’难道他因为说了国王说过的话，或者重复了国王商议的事，他就能成为国王或者国王的大臣吗？”

“乔达摩！当然不能。”

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285. “Evameva kho tvaṃ, ambaṭṭha, ye te ahesuṃ brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro, yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ, tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti, seyyathidaṃ – aṭṭhako vāmako vāmadevo vessāmitto yamataggi [yamadaggi (ka.)] aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu – ‘tyāhaṃ mante adhiyāmi sācariyako’ti, tāvatā tvaṃ bhavissasi isi vā isitthāya vā paṭipannoti netaṃ ṭhānaṃ vijjati.

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四三 “阿摩昼！你就如同刚才说的那个首陀罗一样。那些古代婆罗门的仙人——如阿吒迦（Aṭṭhaka）、婆摩迦（Vāmaka）、婆摩提婆（Vāmadeva）、毗奢蜜多罗（Vessāmitta）、焰摩德祇（Yamataggi）、鸯耆罗娑（Aṅgīrasa）、婆罗堕阇（Bhāradvāja）、婆悉吒（Vāseṭṭha）、迦叶波（Kassapa）、婆利古（Bhagu）等——他们是这些吠陀经典的创作者、传承者。而现在的婆罗门只是在吟诵、复述、模仿他们当年所吟诵、讲述、汇编的古老诗句而已。你声称：‘我和我的老师学习的就是他们的经典！’但仅仅因为这样，你就认为自己能成为仙人，或者走上了通往仙人境界的道路，这是不可能的。”

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286. “Taṃ kiṃ maññasi, ambaṭṭha, kinti te sutaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ – ye te ahesuṃ brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro, yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ, tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti, seyyathidaṃ – aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, evaṃ su te sunhātā suvilittā kappitakesamassū āmukkamaṇikuṇḍalābharaṇā [āmuttamālābharaṇā (sī. syā. pī.)] odātavatthavasanā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti, seyyathāpi tvaṃ etarahi sācariyako”ti? “No hidaṃ, bho gotama”.

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四四 阿摩昼！你怎么想？你难道没有听过婆罗门中那些年长、资深的老师以及老师的老师们说过吗？那些古代婆罗门的仙人——如阿吒迦（Aṭṭhaka）……乃至……婆利古（Bhagu）等——他们是这些吠陀经典的创作者、传承者。而现在的婆罗门只是在吟诵、复述、模仿他们当年所吟诵、讲述、汇编的古老诗句而已。那么，那些古仙人会像你和你的老师现在这样：好好地洗澡、涂抹香油、修饰头发胡须、佩戴花环珠宝首饰、穿着白色的衣服，沉溺于色声香味触这五种感官欲乐之中吗？”

“乔达摩！不会。”

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“…Pe… evaṃ su te sālīnaṃ odanaṃ sucimaṃsūpasecanaṃ vicitakāḷakaṃ anekasūpaṃ anekabyañjanaṃ paribhuñjanti, seyyathāpi tvaṃ etarahi sācariyako”ti? “No hidaṃ, bho gotama”.

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四五 “会像你和你的老师现在这样：吃着精选白米饭，配上各种美味的汤和菜肴吗？”

“乔达摩！不会。”

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“…Pe… evaṃ su te veṭhakanatapassāhi nārīhi paricārenti, seyyathāpi tvaṃ etarahi sācariyako”ti? “No hidaṃ, bho gotama”.

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四六 “会像你和你的老师现在这样：被穿着华丽、体态婀娜的女子服侍吗？”

“乔达摩！不会。”

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“…Pe… evaṃ su te kuttavālehi vaḷavārathehi dīghāhi patodalaṭṭhīhi vāhane vitudentā vipariyāyanti, seyyathāpi tvaṃ etarahi sācariyako”ti? “No hidaṃ, bho gotama”.

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四七 “会像你和你的老师现在这样：乘坐由良种母马驾驶、装饰华丽的马车，用长长的鞭子驱赶马匹到处游逛吗？”

“乔达摩！不会。”

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“…Pe… evaṃ su te ukkiṇṇaparikhāsu okkhittapalighāsu nagarūpakārikāsu dīghāsivudhehi [dīghāsibaddhehi (syā. pī.)] purisehi rakkhāpenti, seyyathāpi tvaṃ etarahi sācariyako”ti? “No hidaṃ, bho gotama”.

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四八 “会像你和你的老师现在这样：住在挖掘了濠沟、设置了门闩、由佩戴长剑的卫士守护的坚固城池里吗？”

“乔达摩！不会。”

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“Iti kho, ambaṭṭha, neva tvaṃ isi na isitthāya paṭipanno sācariyako. Yassa kho pana, ambaṭṭha, mayi kaṅkhā vā vimati vā so maṃ pañhena, ahaṃ veyyākaraṇena sodhissāmī”ti.

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“所以，阿摩昼！你和你的老师都不是仙人，也没有走在通往仙人境界的道路上。然而，阿摩昼！任何人如果对我有什么疑问或困惑，都可以来问我，我会为他解答。”

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Dvelakkhaṇādassanaṃ

287. Atha kho bhagavā vihārā nikkhamma caṅkamaṃ abbhuṭṭhāsi. Ambaṭṭhopi māṇavo vihārā nikkhamma caṅkamaṃ abbhuṭṭhāsi. Atha kho ambaṭṭho māṇavo bhagavantaṃ caṅkamantaṃ anucaṅkamamāno bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni samannesi. Addasā kho ambaṭṭho māṇavo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati – kosohite ca vatthaguyhe pahūtajivhatāya ca.

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五〇 这时，世尊走出住所，开始经行（禅思步行）。年轻的婆罗门阿摩昼也跟着世尊经行，仔细观察世尊身上的三十二大人相。阿摩昼看到了世尊身上大部分的大人相，只除了两相。（对于）这两相，也就是阴部隐藏如马相（马阴藏相）和广长舌相，他心存怀疑，犹豫不决，无法确信。

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288. Atha kho bhagavato etadahosi – “passati kho me ayaṃ ambaṭṭho māṇavo dvattiṃsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati – kosohite ca vatthaguyhe pahūtajivhatāya cā”ti. Atha kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi yathā addasa ambaṭṭho māṇavo bhagavato kosohitaṃ vatthaguyhaṃ. Atha kho bhagavā jivhaṃ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi, ubhopi nāsikasotāni anumasi paṭimasi, kevalampi nalāṭamaṇḍalaṃ jivhāya chādesi. Atha kho ambaṭṭhassa māṇavassa etadahosi – “samannāgato kho samaṇo gotamo dvattiṃsamahāpurisalakkhaṇehi paripuṇṇehi, no aparipuṇṇehī”ti. Bhagavantaṃ etadavoca – “handa ca dāni mayaṃ, bho gotama, gacchāma, bahukiccā mayaṃ bahukaraṇīyā”ti. “Yassadāni tvaṃ, ambaṭṭha, kālaṃ maññasī”ti. Atha kho ambaṭṭho māṇavo vaḷavārathamāruyha pakkāmi.

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五一 世尊知道了阿摩昼的心思，便运用神通力，让阿摩昼能清楚地看到世尊的阴部隐藏如马相。然后，世尊伸出舌头，舔到了自己的两个耳孔，两个鼻孔，并且用舌头覆盖了整个额头。

这时，年轻的婆罗门阿摩昼心里想：“沙门乔达摩确实圆满具足了三十二大人相，没有任何缺漏！”于是他对世尊说：

“乔达摩！好了，我们现在要走了，我们有很多事情要做。”

“阿摩昼！你认为时间到了，就可以走了。”

于是，阿摩昼登上了马车离开了。

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289. Tena kho pana samayena brāhmaṇo pokkharasāti ukkaṭṭhāya nikkhamitvā mahatā brāhmaṇagaṇena saddhiṃ sake ārāme nisinno hoti ambaṭṭhaṃyeva māṇavaṃ paṭimānento. Atha kho ambaṭṭho māṇavo yena sako ārāmo tena pāyāsi. Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova yena brāhmaṇo pokkharasāti tenupasaṅkami; upasaṅkamitvā brāhmaṇaṃ pokkharasātiṃ abhivādetvā ekamantaṃ nisīdi.

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五二 那时，婆罗门沸伽罗娑提正和一大群婆罗门一起，从郁伽罗城出来，在自己的园林（或学院）里坐着，等着阿摩昼回来。这时，阿摩昼来到了他老师的园林。到了马车能行驶的尽头，他下了车，步行走到婆罗门沸伽罗娑提那里。到了之后，向沸伽罗娑提行礼问候，然后在一旁坐下。

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290. Ekamantaṃ nisinnaṃ kho ambaṭṭhaṃ māṇavaṃ brāhmaṇo pokkharasāti etadavoca – “kacci, tāta ambaṭṭha, addasa taṃ bhavantaṃ gotaman”ti? “Addasāma kho mayaṃ, bho, taṃ bhavantaṃ gotaman”ti. “Kacci, tāta ambaṭṭha, taṃ bhavantaṃ gotamaṃ tathā santaṃyeva saddo abbhuggato no aññathā; kacci pana so bhavaṃ gotamo tādiso no aññādiso”ti? “Tathā santaṃyeva, bho, taṃ bhavantaṃ gotamaṃ saddo abbhuggato no aññathā, tādisova so bhavaṃ gotamo no aññādiso. Samannāgato ca so bhavaṃ gotamo dvattiṃsamahāpurisalakkhaṇehi paripuṇṇehi no aparipuṇṇehī”ti. “Ahu pana te, tāta ambaṭṭha, samaṇena gotamena saddhiṃ kocideva kathāsallāpo”ti? “Ahu kho me, bho, samaṇena gotamena saddhiṃ kocideva kathāsallāpo”ti. “Yathā kathaṃ pana te, tāta ambaṭṭha, ahu samaṇena gotamena saddhiṃ kocideva kathāsallāpo”ti? Atha kho ambaṭṭho māṇavo yāvatako [yāvatiko (ka. pī.)] ahosi bhagavatā saddhiṃ kathāsallāpo, taṃ sabbaṃ brāhmaṇassa pokkharasātissa ārocesi.

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五三 婆罗门沸伽罗娑提问坐在一旁的年轻婆罗门阿摩昼：

“阿摩昼！你见到那位尊者乔达摩了吗？”

“老师！我们见到尊者乔达摩了。”

“阿摩昼！关于那位尊者乔达摩的传闻，那些远扬的美名，是真的吗？没有不符之处吧？那位尊者乔达摩确实是那样的人，而不是别的样子吧？”

“老师！关于尊者乔达摩的传闻，那些远扬的美名，都是真的，没有不符之处。那位尊者乔达摩确实是那样的人，而不是别的样子。他确实圆满具足了三十二大人相，没有任何缺漏。”

“阿摩昼！你和沙门乔达摩之间，有没有进行什么谈话呢？”

“老师！我和沙门乔达摩进行了一些谈话。”

“那么，阿摩昼！你和沙门乔达摩谈了些什么呢？”

于是，年轻的婆罗门阿摩昼就把他和世尊之间的所有谈话内容，全部告诉了婆罗门沸伽罗娑提。

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291. Evaṃ vutte, brāhmaṇo pokkharasāti ambaṭṭhaṃ māṇavaṃ etadavoca – “aho vata re amhākaṃ paṇḍitaka [paṇḍitakā], aho vata re amhākaṃ bahussutaka [bahussutakā], aho vata re amhākaṃ tevijjaka [tevijjakā], evarūpena kira, bho, puriso atthacarakena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Yadeva kho tvaṃ, ambaṭṭha, taṃ bhavantaṃ gotamaṃ evaṃ āsajja āsajja avacāsi, atha kho so bhavaṃ gotamo amhepi evaṃ upaneyya upaneyya avaca. Aho vata re amhākaṃ paṇḍitaka, aho vata re amhākaṃ bahussutaka, aho vata re amhākaṃ tevijjaka, evarūpena kira, bho, puriso atthacarakena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyyā”ti, kupito [so kupito (pī.)] anattamano ambaṭṭhaṃ māṇavaṃ padasāyeva pavattesi. Icchati ca tāvadeva bhagavantaṃ dassanāya upasaṅkamituṃ.

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五四 听完之后，婆罗门沸伽罗娑提对阿摩昼说：“哎呀！我们这算是什么‘博学’的人啊！哎呀！我们这算是什么‘多闻’的人啊！哎呀！我们这算是什么‘精通三吠陀’的人啊！像你这样行事的人，真是造作了导致身坏命终之后堕入恶趣、苦界、地狱的业啊！阿摩昼！你竟然用那样的话去冒犯、顶撞那位尊者乔达摩，结果反而让那位尊者乔达摩把我们（祖先的秘密）也这样一一揭示出来！哎呀！我们这算是什么‘博学’的人啊！哎呀！我们这算是什么‘多闻’的人啊！哎呀！我们这算是什么‘精通三吠陀’的人啊！像你这样行事的人，真是造作了导致身坏命终之后堕入恶趣、苦界、地狱的业啊！”他非常生气、懊恼，用脚踢了阿摩昼一下，[心想]我现在就想去见世尊！

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Pokkharasātibuddhupasaṅkamanaṃ

292. Atha kho te brāhmaṇā brāhmaṇaṃ pokkharasātiṃ etadavocuṃ – “ativikālo kho, bho, ajja samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ. Svedāni [dāni sve (sī. ka.)] bhavaṃ pokkharasāti samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī”ti. Atha kho brāhmaṇo pokkharasāti sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā yāne āropetvā ukkāsu dhāriyamānāsu ukkaṭṭhāya niyyāsi, yena icchānaṅgalavanasaṇḍo tena pāyāsi. Yāvatikā yānassa bhūmi yānena gantvā, yānā paccorohitvā pattikova yena bhagavā tenupasaṅkami. Upasaṅkamitvā bhagavatā saddhiṃ sammodi, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.

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五五 这时，其他的婆罗门对沸伽罗娑提说：“老师！今天时间已经太晚了，不适合去拜见沙门乔达摩。尊贵的沸伽罗娑提您还是明天再去拜见沙门乔达摩吧。”

于是，婆罗门沸伽罗娑提就在自己家里准备了上好的硬食和软食，装载在车上，点燃火把照明，从郁伽罗城出发，前往伊车能伽罗树林。到了马车能行驶的尽头，他下了车，步行走到世尊那里。到了之后，与世尊相互问候，说了些友好和值得记忆的话之后，在一旁坐下。

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293. Ekamantaṃ nisinno kho brāhmaṇo pokkharasāti bhagavantaṃ etadavoca – “āgamā nu kho idha, bho gotama, amhākaṃ antevāsī ambaṭṭho māṇavo”ti? “Āgamā kho te [tedha (syā.), te idha (pī.)], brāhmaṇa, antevāsī ambaṭṭho māṇavo”ti. “Ahu pana te, bho gotama, ambaṭṭhena māṇavena saddhiṃ kocideva kathāsallāpo”ti? “Ahu kho me, brāhmaṇa, ambaṭṭhena māṇavena saddhiṃ kocideva kathāsallāpo”ti. “Yathākathaṃ pana te, bho gotama, ahu ambaṭṭhena māṇavena saddhiṃ kocideva kathāsallāpo”ti? Atha kho bhagavā yāvatako ahosi ambaṭṭhena māṇavena saddhiṃ kathāsallāpo, taṃ sabbaṃ brāhmaṇassa pokkharasātissa ārocesi. Evaṃ vutte, brāhmaṇo pokkharasāti bhagavantaṃ etadavoca – “bālo, bho gotama, ambaṭṭho māṇavo, khamatu bhavaṃ gotamo ambaṭṭhassa māṇavassā”ti. “Sukhī hotu, brāhmaṇa, ambaṭṭho māṇavo”ti.

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五六 坐在一旁的婆罗门沸伽罗娑提对世尊说：

“乔达摩！我的弟子阿摩昼来过这里吗？”

“婆罗门！你的弟子阿摩昼确实来过这里。”

“乔达摩！您和年轻的阿摩昼进行过什么谈话吗？”

“婆罗门！我和年轻的阿摩昼进行过一些谈话。”

“乔达摩！那么，您和他谈了些什么呢？”

于是，世尊就把他和年轻的阿摩昼之间的所有谈话内容，全部告诉了婆罗门沸伽罗娑提。听完之后，婆罗门沸伽罗娑提对世尊说：

“乔达摩！阿摩昼是个愚笨的孩子，请尊者乔达摩原谅年轻的阿摩昼吧。”

“婆罗门！愿年轻的阿摩昼安乐。”

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294. Atha kho brāhmaṇo pokkharasāti bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni samannesi. Addasā kho brāhmaṇo pokkharasāti bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati – kosohite ca vatthaguyhe pahūtajivhatāya ca.

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五七 这时，婆罗门沸伽罗娑提仔细观察世尊身上的三十二大人相。沸伽罗娑提看到了世尊身上大部分的大人相，只除了两相。对于这两相，也就是阴部隐藏如马相（马阴藏相）和广长舌相，他心存怀疑，犹豫不决，无法确信。

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295. Atha kho bhagavato etadahosi – “passati kho me ayaṃ brāhmaṇo pokkharasāti dvattiṃsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati – kosohite ca vatthaguyhe, pahūtajivhatāya cā”ti. Atha kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi yathā addasa brāhmaṇo pokkharasāti bhagavato kosohitaṃ vatthaguyhaṃ. Atha kho bhagavā jivhaṃ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi, ubhopi nāsikasotāni anumasi paṭimasi, kevalampi nalāṭamaṇḍalaṃ jivhāya chādesi.

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五八 世尊知道了沸伽罗娑提的心思，便运用神通力，让婆罗门沸伽罗娑提能清楚地看到世尊的阴部隐藏如马相。然后，世尊伸出舌头，舔到了自己的两个耳孔，两个鼻孔，并且用舌头覆盖了整个额头。

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296. Atha kho brāhmaṇassa pokkharasātissa etadahosi – “samannāgato kho samaṇo gotamo dvattiṃsamahāpurisalakkhaṇehi paripuṇṇehi no aparipuṇṇehī”ti. Bhagavantaṃ etadavoca – “adhivāsetu me bhavaṃ gotamo ajjatanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena.

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五九 这时，婆罗门沸伽罗娑提心里想：“沙门乔达摩确实圆满具足了三十二大人相，没有任何缺漏！”于是他对世尊说：“尊者乔达摩！请您和比丘僧团一起，接受我今天的供餐吧。”世尊默然接受了邀请。

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297. Atha kho brāhmaṇo pokkharasāti bhagavato adhivāsanaṃ viditvā bhagavato kālaṃ ārocesi – “kālo, bho gotama, niṭṭhitaṃ bhattan”ti. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena brāhmaṇassa pokkharasātissa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho brāhmaṇo pokkharasāti bhagavantaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi, māṇavakāpi bhikkhusaṅghaṃ. Atha kho brāhmaṇo pokkharasāti bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi.

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六〇 那时，婆罗门沸伽罗娑提知道世尊已经接受邀请，便在适当的时候告知世尊：“尊者乔达摩！时间到了，饭食已经准备好了。”于是，世尊在上午穿好袈裟，拿着衣和钵，与比丘僧团一起来到婆罗门沸伽罗娑提的住所。到达后，在准备好的座位上坐下。

婆罗门沸伽罗娑提亲手用精美的硬食和软食供养世尊，使他满足；年轻的婆罗门们也招待了比丘僧团。当世尊用完餐，清洗好钵和手之后，婆罗门沸伽罗娑提拿了一个较低的座位，在世尊旁边坐下。

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298. Ekamantaṃ nisinnassa kho brāhmaṇassa pokkharasātissa bhagavā anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ; kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, nekkhamme ānisaṃsaṃ pakāsesi. Yadā bhagavā aññāsi brāhmaṇaṃ pokkharasātiṃ kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā, taṃ pakāsesi – dukkhaṃ samudayaṃ nirodhaṃ maggaṃ. Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya; evameva brāhmaṇassa pokkharasātissa tasmiññeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – “yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamman”ti.

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六一 对着坐在一旁的婆罗门沸伽罗娑提，世尊循序渐进地说法，即：讲说布施，讲说持戒，讲说生天的功德；开示欲乐的过患、危险和染污，以及出离（欲乐）的利益。

当世尊知道婆罗门沸伽罗娑提的心已经变得顺从、柔软、没有障碍、欢欣、清净时，便为他宣说了诸佛教法的核心内容（sāmukkaṃsikā dhammadesanā），也就是：苦、苦的集起、苦的寂灭、以及通往苦寂灭之道（四圣谛）。就像一块干净、没有污渍的白布很容易就能染上颜色一样，就在那个座位上，婆罗门沸伽罗娑提生起了无尘、无垢的法眼，了悟到：“凡是会集起的事物，都有其灭去的一天。”（即证得初果）

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Pokkharasātiupāsakattapaṭivedanā

299. Atha kho brāhmaṇo pokkharasāti diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṃ etadavoca – “abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ, bho gotama, saputto sabhariyo sapariso sāmacco bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ. Yathā ca bhavaṃ gotamo ukkaṭṭhāya aññāni upāsakakulāni upasaṅkamati, evameva bhavaṃ gotamo pokkharasātikulaṃ upasaṅkamatu. Tattha ye te māṇavakā vā māṇavikā vā bhavantaṃ gotamaṃ abhivādessanti vā paccuṭṭhissanti [paccuṭṭhassanti (pī.)] vā āsanaṃ vā udakaṃ vā dassanti cittaṃ vā pasādessanti, tesaṃ taṃ bhavissati dīgharattaṃ hitāya sukhāyā”ti. “Kalyāṇaṃ vuccati, brāhmaṇā”ti.

Ambaṭṭhasuttaṃ niṭṭhitaṃ tatiyaṃ.

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六二 这时，婆罗门沸伽罗娑提已见法、得法、知法、深入于法，超越了疑惑，离弃了犹豫，获得了无畏，对于导师（世尊）的教法完全信赖，不再依赖他人。他于是对世尊说：“真是太好了，乔达摩！真是太好了，乔达摩！就像把倒下的扶起来，把遮蔽的显露出来，给迷路的人指引方向，在黑暗中点亮油灯让有眼睛的人能看见东西一样；乔达摩您也像这样，用种种方式阐明了法。乔达摩！现在我，连同我的儿子、妻子、随从和大臣们，一起皈依尊者乔达摩、皈依法、皈依比丘僧团。愿尊者乔达摩接受我为优婆塞（在家弟子），从今天起，尽形寿皈依。尊者乔达摩！就像您会去郁伽罗城其他优婆塞的家一样，也请您光临我们沸伽罗娑提家。家里的那些年轻男子和女子，如果向尊者乔达摩问候、起立迎接、奉上座位或水，或者生起清净的信心，那将为他们带来长远的利益和安乐。”

[世尊说：] “婆罗门！你说得很好。”

阿摩昼经 终

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.13 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【1】Dīghanikāya 长部经典 (DN 1-34, 1360)/《1》Sīlakkhandhavaggapāḷi 戒蕴品 (DN 1-13, 1-559)”

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【经名】 4. Soṇadaṇḍasutta 种德经 (DN 4, 300-322)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Soṇadaṇḍasuttaṃ

Campeyyakabrāhmaṇagahapatikā

300. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā aṅgesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi yena campā tadavasari. Tatra sudaṃ bhagavā campāyaṃ viharati gaggarāya pokkharaṇiyā tīre. Tena kho pana samayena soṇadaṇḍo brāhmaṇo campaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā māgadhena seniyena bimbisārena dinnaṃ rājadāyaṃ brahmadeyyaṃ.

301. Assosuṃ kho campeyyakā brāhmaṇagahapatikā – “samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito aṅgesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi campaṃ anuppatto campāyaṃ viharati gaggarāya pokkharaṇiyā tīre. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī”ti. Atha kho campeyyakā brāhmaṇagahapatikā campāya nikkhamitvā saṅghasaṅghī [saṅghā saṅghī (sī. syā. pī.)] gaṇībhūtā yena gaggarā pokkharaṇī tenupasaṅkamanti.

302. Tena kho pana samayena soṇadaṇḍo brāhmaṇo uparipāsāde divāseyyaṃ upagato hoti. Addasā kho soṇadaṇḍo brāhmaṇo campeyyake brāhmaṇagahapatike campāya nikkhamitvā saṅghasaṅghī [saṅghe saṅghī (sī. pī.) saṅghā saṅghī (syā.)] gaṇībhūte yena gaggarā pokkharaṇī tenupasaṅkamante. Disvā khattaṃ āmantesi – “kiṃ nu kho, bho khatte, campeyyakā brāhmaṇagahapatikā campāya nikkhamitvā saṅghasaṅghī gaṇībhūtā yena gaggarā pokkharaṇī tenupasaṅkamantī”ti? “Atthi kho, bho, samaṇo gotamo sakyaputto sakyakulā pabbajito aṅgesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi campaṃ anuppatto campāyaṃ viharati gaggarāya pokkharaṇiyā tīre. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Tamete bhavantaṃ gotamaṃ dassanāya upasaṅkamantī”ti. “Tena hi, bho khatte, yena campeyyakā brāhmaṇagahapatikā tenupasaṅkama, upasaṅkamitvā campeyyake brāhmaṇagahapatike evaṃ vadehi – ‘soṇadaṇḍo, bho, brāhmaṇo evamāha – āgamentu kira bhavanto, soṇadaṇḍopi brāhmaṇo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī’”ti. “Evaṃ, bho”ti kho so khattā soṇadaṇḍassa brāhmaṇassa paṭissutvā yena campeyyakā brāhmaṇagahapatikā tenupasaṅkami; upasaṅkamitvā campeyyake brāhmaṇagahapatike etadavoca – “soṇadaṇḍo bho brāhmaṇo evamāha – ‘āgamentu kira bhavanto, soṇadaṇḍopi brāhmaṇo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī’”ti.

Soṇadaṇḍaguṇakathā

303. Tena kho pana samayena nānāverajjakānaṃ brāhmaṇānaṃ pañcamattāni brāhmaṇasatāni campāyaṃ paṭivasanti kenacideva karaṇīyena. Assosuṃ kho te brāhmaṇā – “soṇadaṇḍo kira brāhmaṇo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī”ti. Atha kho te brāhmaṇā yena soṇadaṇḍo brāhmaṇo tenupasaṅkamiṃsu; upasaṅkamitvā soṇadaṇḍaṃ brāhmaṇaṃ etadavocuṃ – “saccaṃ kira bhavaṃ soṇadaṇḍo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī”ti? “Evaṃ kho me, bho, hoti – ‘ahampi samaṇaṃ gotamaṃ dassanāya upasaṅkamissāmī’”ti.

“Mā bhavaṃ soṇadaṇḍo samaṇaṃ gotamaṃ dassanāya upasaṅkami. Na arahati bhavaṃ soṇadaṇḍo samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ. Sace bhavaṃ soṇadaṇḍo samaṇaṃ gotamaṃ dassanāya upasaṅkamissati, bhoto soṇadaṇḍassa yaso hāyissati, samaṇassa gotamassa yaso abhivaḍḍhissati. Yampi bhoto soṇadaṇḍassa yaso hāyissati, samaṇassa gotamassa yaso abhivaḍḍhissati, imināpaṅgena na arahati bhavaṃ soṇadaṇḍo samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ; samaṇotveva gotamo arahati bhavantaṃ soṇadaṇḍaṃ dassanāya upasaṅkamituṃ.

“Bhavañhi soṇadaṇḍo ubhato sujāto mātito ca pitito ca, saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Yampi bhavaṃ soṇadaṇḍo ubhato sujāto mātito ca pitito ca, saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati bhavaṃ soṇadaṇḍo samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ; samaṇotveva gotamo arahati bhavantaṃ soṇadaṇḍaṃ dassanāya upasaṅkamituṃ.

“Bhavañhi soṇadaṇḍo aḍḍho mahaddhano mahābhogo…pe…

“Bhavañhi soṇadaṇḍo ajjhāyako, mantadharo, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ padako veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo…pe…

“Bhavañhi soṇadaṇḍo abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī [brahmaḍḍhī (sī.), brahmavaccasī (pī.)] akhuddāvakāso dassanāya…pe…

“Bhavañhi soṇadaṇḍo sīlavā vuddhasīlī vuddhasīlena samannāgato…pe…

“Bhavañhi soṇadaṇḍo kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya [aneḷagalāya (sī. pī.), anelagaḷāya (ka)] atthassa viññāpaniyā…pe…

“Bhavañhi soṇadaṇḍo bahūnaṃ ācariyapācariyo tīṇi māṇavakasatāni mante vāceti. Bahū kho pana nānādisā nānājanapadā māṇavakā āgacchanti bhoto soṇadaṇḍassa santike mantatthikā mante adhiyitukāmā …pe…

“Bhavañhi soṇadaṇḍo jiṇṇo vuddho mahallako addhagato vayoanuppatto; samaṇo gotamo taruṇo ceva taruṇapabbajito ca…pe…

“Bhavañhi soṇadaṇḍo rañño māgadhassa seniyassa bimbisārassa sakkato garukato mānito pūjito apacito…pe…

“Bhavañhi soṇadaṇḍo brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito…pe…

“Bhavañhi soṇadaṇḍo campaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ, raññā māgadhena seniyena bimbisārena dinnaṃ, rājadāyaṃ brahmadeyyaṃ. Yampi bhavaṃ soṇadaṇḍo campaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ, raññā māgadhena seniyena bimbisārena dinnaṃ, rājadāyaṃ brahmadeyyaṃ. Imināpaṅgena na arahati bhavaṃ soṇadaṇḍo samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ; samaṇotveva gotamo arahati bhavantaṃ soṇadaṇḍaṃ dassanāya upasaṅkamitun”ti.

Buddhaguṇakathā

304. Evaṃ vutte, soṇadaṇḍo brāhmaṇo te brāhmaṇe etadavoca –

“Tena hi, bho, mamapi suṇātha, yathā mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamituṃ; natveva arahati so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ. Samaṇo khalu, bho, gotamo ubhato sujāto mātito ca pitito ca, saṃsuddhagahaṇiko yāva sattamā pitāmahayugā, akkhitto anupakkuṭṭho jātivādena. Yampi bho samaṇo gotamo ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā, akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ; atha kho mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamituṃ.

“Samaṇo khalu, bho, gotamo mahantaṃ ñātisaṅghaṃ ohāya pabbajito…pe…

“Samaṇo khalu, bho, gotamo pahūtaṃ hiraññasuvaṇṇaṃ ohāya pabbajito bhūmigatañca vehāsaṭṭhaṃ ca…pe…

“Samaṇo khalu, bho, gotamo daharova samāno yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā agārasmā anagāriyaṃ pabbajito…pe…

“Samaṇo khalu, bho, gotamo akāmakānaṃ mātāpitūnaṃ assumukhānaṃ rudantānaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito…pe…

“Samaṇo khalu, bho, gotamo abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, brahmavaṇṇī, brahmavacchasī, akhuddāvakāso dassanāya…pe…

“Samaṇo khalu, bho, gotamo sīlavā ariyasīlī kusalasīlī kusalasīlena samannāgato…pe…

“Samaṇo khalu, bho, gotamo kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā…pe…

“Samaṇo khalu, bho, gotamo bahūnaṃ ācariyapācariyo…pe…

“Samaṇo khalu, bho, gotamo khīṇakāmarāgo vigatacāpallo…pe…

“Samaṇo khalu, bho, gotamo kammavādī kiriyavādī apāpapurekkhāro brahmaññāya pajāya…pe…

“Samaṇo khalu, bho, gotamo uccā kulā pabbajito asambhinnakhattiyakulā…pe…

“Samaṇo khalu, bho, gotamo aḍḍhā kulā pabbajito mahaddhanā mahābhogā…pe…

“Samaṇaṃ khalu, bho, gotamaṃ tiroraṭṭhā tirojanapadā pañhaṃ pucchituṃ āgacchanti…pe…

“Samaṇaṃ khalu, bho, gotamaṃ anekāni devatāsahassāni pāṇehi saraṇaṃ gatāni…pe…

“Samaṇaṃ khalu, bho, gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ ti…pe…

“Samaṇo khalu, bho, gotamo dvattiṃsamahāpurisalakkhaṇehi samannāgato…pe…

“Samaṇo khalu, bho, gotamo ehisvāgatavādī sakhilo sammodako abbhākuṭiko uttānamukho pubbabhāsī…pe…

“Samaṇo khalu, bho, gotamo catunnaṃ parisānaṃ sakkato garukato mānito pūjito apacito…pe…

“Samaṇe khalu, bho, gotame bahū devā ca manussā ca abhippasannā…pe…

“Samaṇo khalu, bho, gotamo yasmiṃ gāme vā nigame vā paṭivasati, na tasmiṃ gāme vā nigame vā amanussā manusse viheṭhenti…pe…

“Samaṇo khalu, bho, gotamo saṅghī gaṇī gaṇācariyo puthutitthakarānaṃ aggamakkhāyati. Yathā kho pana, bho, etesaṃ samaṇabrāhmaṇānaṃ yathā vā tathā vā yaso samudāgacchati, na hevaṃ samaṇassa gotamassa yaso samudāgato. Atha kho anuttarāya vijjācaraṇasampadāya samaṇassa gotamassa yaso samudāgato…pe…

“Samaṇaṃ khalu, bho, gotamaṃ rājā māgadho seniyo bimbisāro saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṃ gato…pe…

“Samaṇaṃ khalu, bho, gotamaṃ rājā pasenadi kosalo saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṃ gato…pe…

“Samaṇaṃ khalu, bho, gotamaṃ brāhmaṇo pokkharasāti saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṃ gato…pe…

“Samaṇo khalu, bho, gotamo rañño māgadhassa seniyassa bimbisārassa sakkato garukato mānito pūjito apacito…pe…

“Samaṇo khalu, bho, gotamo rañño pasenadissa kosalassa sakkato garukato mānito pūjito apacito…pe…

“Samaṇo khalu, bho, gotamo brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito…pe…

“Samaṇo khalu, bho, gotamo campaṃ anuppatto, campāyaṃ viharati gaggarāya pokkharaṇiyā tīre. Ye kho pana, bho, keci samaṇā vā brāhmaṇā vā amhākaṃ gāmakhettaṃ āgacchanti atithī no te honti. Atithī kho panamhehi sakkātabbā garukātabbā mānetabbā pūjetabbā apacetabbā. Yampi, bho, samaṇo gotamo campaṃ anuppatto campāyaṃ viharati gaggarāya pokkharaṇiyā tīre, atithimhākaṃ samaṇo gotamo; atithi kho panamhehi sakkātabbo garukātabbo mānetabbo pūjetabbo apacetabbo. Imināpaṅgena na arahati so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ. Atha kho mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamituṃ. Ettake kho ahaṃ, bho, tassa bhoto gotamassa vaṇṇe pariyāpuṇāmi, no ca kho so bhavaṃ gotamo ettakavaṇṇo. Aparimāṇavaṇṇo hi so bhavaṃ gotamo”ti.

305. Evaṃ vutte, te brāhmaṇā soṇadaṇḍaṃ brāhmaṇaṃ etadavocuṃ – “yathā kho bhavaṃ soṇadaṇḍo samaṇassa gotamassa vaṇṇe bhāsati ito cepi so bhavaṃ gotamo yojanasate viharati, alameva saddhena kulaputtena dassanāya upasaṅkamituṃ api puṭosenā”ti. “Tena hi, bho, sabbeva mayaṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamissāmā”ti.

Soṇadaṇḍaparivitakko

306. Atha kho soṇadaṇḍo brāhmaṇo mahatā brāhmaṇagaṇena saddhiṃ yena gaggarā pokkharaṇī tenupasaṅkami. Atha kho soṇadaṇḍassa brāhmaṇassa tirovanasaṇḍagatassa evaṃ cetaso parivitakko udapādi – “ahañceva kho pana samaṇaṃ gotamaṃ pañhaṃ puccheyyaṃ; tatra ce maṃ samaṇo gotamo evaṃ vadeyya – ‘na kho esa, brāhmaṇa, pañho evaṃ pucchitabbo, evaṃ nāmesa, brāhmaṇa, pañho pucchitabbo’ti, tena maṃ ayaṃ parisā paribhaveyya – ‘bālo soṇadaṇḍo brāhmaṇo abyatto, nāsakkhi samaṇaṃ gotamaṃ yoniso pañhaṃ pucchitun’ti. Yaṃ kho panāyaṃ parisā paribhaveyya, yasopi tassa hāyetha. Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṃ. Yasoladdhā kho panamhākaṃ bhogā. Mamañceva kho pana samaṇo gotamo pañhaṃ puccheyya, tassa cāhaṃ pañhassa veyyākaraṇena cittaṃ na ārādheyyaṃ; tatra ce maṃ samaṇo gotamo evaṃ vadeyya – ‘na kho esa, brāhmaṇa, pañho evaṃ byākātabbo, evaṃ nāmesa, brāhmaṇa, pañho byākātabbo’ti, tena maṃ ayaṃ parisā paribhaveyya – ‘bālo soṇadaṇḍo brāhmaṇo abyatto, nāsakkhi samaṇassa gotamassa pañhassa veyyākaraṇena cittaṃ ārādhetun’ti. Yaṃ kho panāyaṃ parisā paribhaveyya, yasopi tassa hāyetha. Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṃ. Yasoladdhā kho panamhākaṃ bhogā. Ahañceva kho pana evaṃ samīpagato samāno adisvāva samaṇaṃ gotamaṃ nivatteyyaṃ, tena maṃ ayaṃ parisā paribhaveyya – ‘bālo soṇadaṇḍo brāhmaṇo abyatto mānathaddho bhīto ca, no visahati samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ, kathañhi nāma evaṃ samīpagato samāno adisvā samaṇaṃ gotamaṃ nivattissatī’ti. Yaṃ kho panāyaṃ parisā paribhaveyya, yasopi tassa hāyetha. Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṃ, yasoladdhā kho panamhākaṃ bhogā”ti.

307. Atha kho soṇadaṇḍo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Campeyyakāpi kho brāhmaṇagahapatikā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu; appekacce bhagavatā saddhiṃ sammodiṃsu; sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu; appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu; appekacce nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu; appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu.

308. Tatrapi sudaṃ soṇadaṇḍo brāhmaṇo etadeva bahulamanuvitakkento nisinno hoti – “ahañceva kho pana samaṇaṃ gotamaṃ pañhaṃ puccheyyaṃ; tatra ce maṃ samaṇo gotamo evaṃ vadeyya – ‘na kho esa, brāhmaṇa, pañho evaṃ pucchitabbo, evaṃ nāmesa, brāhmaṇa, pañho pucchitabbo’ti, tena maṃ ayaṃ parisā paribhaveyya – ‘bālo soṇadaṇḍo brāhmaṇo abyatto, nāsakkhi samaṇaṃ gotamaṃ yoniso pañhaṃ pucchitun’ti. Yaṃ kho panāyaṃ parisā paribhaveyya, yasopi tassa hāyetha. Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṃ. Yasoladdhā kho panamhākaṃ bhogā. Mamañceva kho pana samaṇo gotamo pañhaṃ puccheyya, tassa cāhaṃ pañhassa veyyākaraṇena cittaṃ na ārādheyyaṃ; tatra ce maṃ samaṇo gotamo evaṃ vadeyya – ‘na kho esa, brāhmaṇa, pañho evaṃ byākātabbo, evaṃ nāmesa, brāhmaṇa, pañho byākātabbo’ti, tena maṃ ayaṃ parisā paribhaveyya – ‘bālo soṇadaṇḍo brāhmaṇo abyatto, nāsakkhi samaṇassa gotamassa pañhassa veyyākaraṇena cittaṃ ārādhetun’ti. Yaṃ kho panāyaṃ parisā paribhaveyya, yasopi tassa hāyetha. Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṃ. Yasoladdhā kho panamhākaṃ bhogā. Aho vata maṃ samaṇo gotamo sake ācariyake tevijjake pañhaṃ puccheyya, addhā vatassāhaṃ cittaṃ ārādheyyaṃ pañhassa veyyākaraṇenā”ti.

Brāhmaṇapaññatti

309. Atha kho bhagavato soṇadaṇḍassa brāhmaṇassa cetasā cetoparivitakkamaññāya etadahosi – “vihaññati kho ayaṃ soṇadaṇḍo brāhmaṇo sakena cittena. Yaṃnūnāhaṃ soṇadaṇḍaṃ brāhmaṇaṃ sake ācariyake tevijjake pañhaṃ puccheyyan”ti. Atha kho bhagavā soṇadaṇḍaṃ brāhmaṇaṃ etadavoca – “katihi pana, brāhmaṇa, aṅgehi samannāgataṃ brāhmaṇā brāhmaṇaṃ paññapenti; ‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṃ āpajjeyyā”ti?

310. Atha kho soṇadaṇḍassa brāhmaṇassa etadahosi – “yaṃ vata no ahosi icchitaṃ, yaṃ ākaṅkhitaṃ, yaṃ adhippetaṃ, yaṃ abhipatthitaṃ – ‘aho vata maṃ samaṇo gotamo sake ācariyake tevijjake pañhaṃ puccheyya, addhā vatassāhaṃ cittaṃ ārādheyyaṃ pañhassa veyyākaraṇenā’ti, tatra maṃ samaṇo gotamo sake ācariyake tevijjake pañhaṃ pucchati. Addhā vatassāhaṃ cittaṃ ārādhessāmi pañhassa veyyākaraṇenā”ti.

311. Atha kho soṇadaṇḍo brāhmaṇo abbhunnāmetvā kāyaṃ anuviloketvā parisaṃ bhagavantaṃ etadavoca – “pañcahi, bho gotama, aṅgehi samannāgataṃ brāhmaṇā brāhmaṇaṃ paññapenti; ‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṃ āpajjeyya. Katamehi pañcahi? Idha, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca, saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena; ajjhāyako hoti mantadharo tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo; abhirūpo hoti dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya; sīlavā hoti vuddhasīlī vuddhasīlena samannāgato; paṇḍito ca hoti medhāvī paṭhamo vā dutiyo vā sujaṃ paggaṇhantānaṃ. Imehi kho, bho gotama, pañcahi aṅgehi samannāgataṃ brāhmaṇā brāhmaṇaṃ paññapenti; ‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṃ āpajjeyyā”ti.

“Imesaṃ pana, brāhmaṇa, pañcannaṃ aṅgānaṃ sakkā ekaṃ aṅgaṃ ṭhapayitvā catūhaṅgehi samannāgataṃ brāhmaṇā brāhmaṇaṃ paññapetuṃ; ‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṃ āpajjeyyā”ti? “Sakkā, bho gotama. Imesañhi, bho gotama, pañcannaṃ aṅgānaṃ vaṇṇaṃ ṭhapayāma. Kiñhi vaṇṇo karissati? Yato kho, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena; ajjhāyako ca hoti mantadharo ca tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo; sīlavā ca hoti vuddhasīlī vuddhasīlena samannāgato; paṇḍito ca hoti medhāvī paṭhamo vā dutiyo vā sujaṃ paggaṇhantānaṃ. Imehi kho bho gotama catūhaṅgehi samannāgataṃ brāhmaṇā brāhmaṇaṃ paññapenti; ‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṃ āpajjeyyā”ti.

312. “Imesaṃ pana, brāhmaṇa, catunnaṃ aṅgānaṃ sakkā ekaṃ aṅgaṃ ṭhapayitvā tīhaṅgehi samannāgataṃ brāhmaṇā brāhmaṇaṃ paññapetuṃ; ‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṃ āpajjeyyā”ti? “Sakkā, bho gotama. Imesañhi, bho gotama, catunnaṃ aṅgānaṃ mante ṭhapayāma. Kiñhi mantā karissanti? Yato kho, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena; sīlavā ca hoti vuddhasīlī vuddhasīlena samannāgato; paṇḍito ca hoti medhāvī paṭhamo vā dutiyo vā sujaṃ paggaṇhantānaṃ. Imehi kho, bho gotama, tīhaṅgehi samannāgataṃ brāhmaṇā brāhmaṇaṃ paññapenti; ‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṃ āpajjeyyā”ti.

“Imesaṃ pana, brāhmaṇa, tiṇṇaṃ aṅgānaṃ sakkā ekaṃ aṅgaṃ ṭhapayitvā dvīhaṅgehi samannāgataṃ brāhmaṇā brāhmaṇaṃ paññapetuṃ; ‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṃ āpajjeyyā”ti? “Sakkā, bho gotama. Imesañhi, bho gotama, tiṇṇaṃ aṅgānaṃ jātiṃ ṭhapayāma. Kiñhi jāti karissati? Yato kho, bho gotama, brāhmaṇo sīlavā hoti vuddhasīlī vuddhasīlena samannāgato; paṇḍito ca hoti medhāvī paṭhamo vā dutiyo vā sujaṃ paggaṇhantānaṃ. Imehi kho, bho gotama, dvīhaṅgehi samannāgataṃ brāhmaṇā brāhmaṇaṃ paññapenti; ‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṃ āpajjeyyā”ti.

313. Evaṃ vutte, te brāhmaṇā soṇadaṇḍaṃ brāhmaṇaṃ etadavocuṃ – “mā bhavaṃ soṇadaṇḍo evaṃ avaca, mā bhavaṃ soṇadaṇḍo evaṃ avaca. Apavadateva bhavaṃ soṇadaṇḍo vaṇṇaṃ, apavadati mante, apavadati jātiṃ ekaṃsena. Bhavaṃ soṇadaṇḍo samaṇasseva gotamassa vādaṃ anupakkhandatī”ti.

314. Atha kho bhagavā te brāhmaṇe etadavoca – “sace kho tumhākaṃ brāhmaṇānaṃ evaṃ hoti – ‘appassuto ca soṇadaṇḍo brāhmaṇo, akalyāṇavākkaraṇo ca soṇadaṇḍo brāhmaṇo, duppañño ca soṇadaṇḍo brāhmaṇo, na ca pahoti soṇadaṇḍo brāhmaṇo samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetun’ti, tiṭṭhatu soṇadaṇḍo brāhmaṇo, tumhe mayā saddhiṃ mantavho asmiṃ vacane. Sace pana tumhākaṃ brāhmaṇānaṃ evaṃ hoti – ‘bahussuto ca soṇadaṇḍo brāhmaṇo, kalyāṇavākkaraṇo ca soṇadaṇḍo brāhmaṇo, paṇḍito ca soṇadaṇḍo brāhmaṇo, pahoti ca soṇadaṇḍo brāhmaṇo samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetun’ti, tiṭṭhatha tumhe, soṇadaṇḍo brāhmaṇo mayā saddhiṃ paṭimantetū”ti.

315. Evaṃ vutte, soṇadaṇḍo brāhmaṇo bhagavantaṃ etadavoca – “tiṭṭhatu bhavaṃ gotamo, tuṇhī bhavaṃ gotamo hotu, ahameva tesaṃ sahadhammena paṭivacanaṃ karissāmī”ti. Atha kho soṇadaṇḍo brāhmaṇo te brāhmaṇe etadavoca – “mā bhavanto evaṃ avacuttha, mā bhavanto evaṃ avacuttha – ‘apavadateva bhavaṃ soṇadaṇḍo vaṇṇaṃ, apavadati mante, apavadati jātiṃ ekaṃsena. Bhavaṃ soṇadaṇḍo samaṇasseva gotamassa vādaṃ anupakkhandatī’ti. Nāhaṃ, bho, apavadāmi vaṇṇaṃ vā mante vā jātiṃ vā”ti.

316. Tena kho pana samayena soṇadaṇḍassa brāhmaṇassa bhāgineyyo aṅgako nāma māṇavako tassaṃ parisāyaṃ nisinno hoti. Atha kho soṇadaṇḍo brāhmaṇo te brāhmaṇe etadavoca – “passanti no bhonto imaṃ aṅgakaṃ māṇavakaṃ amhākaṃ bhāgineyyan”ti? “Evaṃ, bho”. “Aṅgako kho, bho, māṇavako abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya, nāssa imissaṃ parisāyaṃ samasamo atthi vaṇṇena ṭhapetvā samaṇaṃ gotamaṃ. Aṅgako kho māṇavako ajjhāyako mantadharo, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo. Ahamassa mante vācetā. Aṅgako kho māṇavako ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Ahamassa mātāpitaro jānāmi. Aṅgako kho māṇavako pāṇampi haneyya, adinnampi ādiyeyya, paradārampi gaccheyya, musāvādampi bhaṇeyya, majjampi piveyya, ettha dāni, bho, kiṃ vaṇṇo karissati, kiṃ mantā, kiṃ jāti? Yato kho, bho, brāhmaṇo sīlavā ca hoti vuddhasīlī vuddhasīlena samannāgato, paṇḍito ca hoti medhāvī paṭhamo vā dutiyo vā sujaṃ paggaṇhantānaṃ. Imehi kho, bho, dvīhaṅgehi samannāgataṃ brāhmaṇā brāhmaṇaṃ paññapenti; ‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṃ āpajjeyyā”ti.

Sīlapaññākathā

317. “Imesaṃ pana, brāhmaṇa, dvinnaṃ aṅgānaṃ sakkā ekaṃ aṅgaṃ ṭhapayitvā ekena aṅgena samannāgataṃ brāhmaṇā brāhmaṇaṃ paññapetuṃ; ‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṃ āpajjeyyā”ti? “No hidaṃ, bho gotama. Sīlaparidhotā hi, bho gotama, paññā; paññāparidhotaṃ sīlaṃ. Yattha sīlaṃ tattha paññā, yattha paññā tattha sīlaṃ. Sīlavato paññā, paññavato sīlaṃ. Sīlapaññāṇañca pana lokasmiṃ aggamakkhāyati. Seyyathāpi, bho gotama, hatthena vā hatthaṃ dhoveyya, pādena vā pādaṃ dhoveyya; evameva kho, bho gotama, sīlaparidhotā paññā, paññāparidhotaṃ sīlaṃ. Yattha sīlaṃ tattha paññā, yattha paññā tattha sīlaṃ. Sīlavato paññā, paññavato sīlaṃ. Sīlapaññāṇañca pana lokasmiṃ aggamakkhāyatī”ti. “Evametaṃ, brāhmaṇa, evametaṃ, brāhmaṇa, sīlaparidhotā hi, brāhmaṇa, paññā, paññāparidhotaṃ sīlaṃ. Yattha sīlaṃ tattha paññā, yattha paññā tattha sīlaṃ. Sīlavato paññā, paññavato sīlaṃ. Sīlapaññāṇañca pana lokasmiṃ aggamakkhāyati. Seyyathāpi, brāhmaṇa, hatthena vā hatthaṃ dhoveyya, pādena vā pādaṃ dhoveyya; evameva kho, brāhmaṇa, sīlaparidhotā paññā, paññāparidhotaṃ sīlaṃ. Yattha sīlaṃ tattha paññā, yattha paññā tattha sīlaṃ. Sīlavato paññā, paññavato sīlaṃ. Sīlapaññāṇañca pana lokasmiṃ aggamakkhāyati.

318. “Katamaṃ pana taṃ, brāhmaṇa, sīlaṃ? Katamā sā paññā”ti? “Ettakaparamāva mayaṃ, bho gotama, etasmiṃ atthe. Sādhu vata bhavantaṃyeva gotamaṃ paṭibhātu etassa bhāsitassa attho”ti. “Tena hi, brāhmaṇa, suṇohi; sādhukaṃ manasikarohi; bhāsissāmī”ti. “Evaṃ, bho”ti kho soṇadaṇḍo brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca – “idha, brāhmaṇa, tathāgato loke uppajjati arahaṃ sammāsambuddho…pe… (yathā 190-212 anucchedesu tathā vitthāretabbaṃ). Evaṃ kho, brāhmaṇa, bhikkhu sīlasampanno hoti. Idaṃ kho taṃ, brāhmaṇa, sīlaṃ…pe… paṭhamaṃ jhānaṃ upasampajja viharati…pe… dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ…pe… catutthaṃ jhānaṃ upasampajja viharati…pe… ñāṇadassanāya cittaṃ abhinīharati, abhininnāmeti. Idampissa hoti paññāya…pe… nāparaṃ itthattāyāti pajānāti, idampissa hoti paññāya ayaṃ kho sā, brāhmaṇa, paññā”ti.

Soṇadaṇḍaupāsakattapaṭivedanā

319. Evaṃ vutte, soṇadaṇḍo brāhmaṇo bhagavantaṃ etadavoca – “abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi, dhammañca, bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ. Adhivāsetu ca me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena.

320. Atha kho soṇadaṇḍo brāhmaṇo bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho soṇadaṇḍo brāhmaṇo tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi – “kālo, bho gotama, niṭṭhitaṃ bhattan”ti. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena soṇadaṇḍassa brāhmaṇassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho soṇadaṇḍo brāhmaṇo buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.

321. Atha kho soṇadaṇḍo brāhmaṇo bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho soṇadaṇḍo brāhmaṇo bhagavantaṃ etadavoca – “ahañceva kho pana, bho gotama, parisagato samāno āsanā vuṭṭhahitvā bhavantaṃ gotamaṃ abhivādeyyaṃ, tena maṃ sā parisā paribhaveyya. Yaṃ kho pana sā parisā paribhaveyya, yasopi tassa hāyetha. Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṃ. Yasoladdhā kho panamhākaṃ bhogā. Ahañceva kho pana, bho gotama, parisagato samāno añjaliṃ paggaṇheyyaṃ, āsanā me taṃ bhavaṃ gotamo paccuṭṭhānaṃ dhāretu. Ahañceva kho pana, bho gotama, parisagato samāno veṭhanaṃ omuñceyyaṃ, sirasā me taṃ bhavaṃ gotamo abhivādanaṃ dhāretu. Ahañceva kho pana, bho gotama, yānagato samāno yānā paccorohitvā bhavantaṃ gotamaṃ abhivādeyyaṃ, tena maṃ sā parisā paribhaveyya. Yaṃ kho pana sā parisā paribhaveyya, yasopi tassa hāyetha, yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṃ. Yasoladdhā kho panamhākaṃ bhogā. Ahañceva kho pana, bho gotama, yānagato samāno patodalaṭṭhiṃ abbhunnāmeyyaṃ, yānā me taṃ bhavaṃ gotamo paccorohanaṃ dhāretu. Ahañceva kho pana, bho gotama, yānagato samāno chattaṃ apanāmeyyaṃ, sirasā me taṃ bhavaṃ gotamo abhivādanaṃ dhāretū”ti.

322. Atha kho bhagavā soṇadaṇḍaṃ brāhmaṇaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmīti.

Soṇadaṇḍasuttaṃ niṭṭhitaṃ catutthaṃ.

☸---------------------------------------------------------------------

四 种德经

1 我是这样听说的。那时，世尊与五百位大比丘僧众一起，在鸯伽国游行，来到了瞻波城，世尊住在瞻波城的伽伽莲池边。

那时，种德婆罗门住在瞻波城。这座城物产丰饶，草木、水、谷物充足，是国王的封地，是摩揭陀国王斯尼耶·频毗沙罗赐予的王家赠礼、婆罗门领地。

2 那时，瞻波城的婆罗门和居家者们听说：“释迦族出身、出家的释迦子沙门乔达摩，带领五百位大比丘僧众，一起在鸯伽国游行来到了瞻波城，住在伽伽莲池边。那位尊者乔达摩，有这样的美名远扬：“那位世尊是阿罗汉、正等正觉者、明行具足者、善逝、世间解、无上士、调御丈夫、天人师、佛陀、世尊。”他亲自证知、觉悟并向包含天、魔、梵的世间，以及沙门、婆罗门、天、人等众生宣说。他所教导的法，初善、中善、后亦善，义理圆满，言辞巧妙，完整圆满，清净纯洁，阐明梵行。能够见到这样的阿罗汉是多么幸运啊！”

于是住在瞻波城的婆罗门和居家者们成群结队地从瞻波城出发，前往伽伽莲池边。

3 那时，种德婆罗门正在高楼上进行午休。种德婆罗门看见住在瞻波城的婆罗门和居家者们成群结队地走向伽伽莲池边。看到后，他对管家说：

“管家！为什么住在瞻波城的婆罗门和居家者们成群结队地从瞻波城出发，前往伽伽莲池边呢？”

“尊者，有位释迦族出身、出家的释迦子沙门乔达摩，与五百位大比丘僧众一起，在鸯伽国游行，来到了瞻波城，住在伽伽莲池边。那位尊者乔达摩有这样的美名远扬：“那位世尊是阿罗汉、正等正觉者、明行具足者、善逝、世间解、无上士、调御丈夫、天人师、佛陀、世尊。”这些人正要前往拜见那位乔达摩。”

“管家！既然如此，你到住在瞻波城的婆罗门和居家者们那里去，到了以后，告诉住在瞻波城的婆罗门和居家者们说：‘种德婆罗门这样说：诸位请稍等，种德婆罗门也要去拜见沙门乔达摩。’”

管家回应了种德婆罗门，然后前往住在瞻波城的婆罗门和居家者们那里，到了以后，对住在瞻波城的婆罗门和居家者们说：“种德婆罗门这样说：‘诸位请稍等，种德婆罗门也要去拜见沙门乔达摩。’”

4 当时，大约有五百位来自不同地方的婆罗门，因为某些要事而旅居在瞻波城。这些婆罗门听说：“种德婆罗门也要去拜见沙门乔达摩。”

于是，那些婆罗门前往种德婆罗门那里，到了之后，这样问种德婆罗门：

“尊者种德，您要去拜见沙门乔达摩，是真的吗？”

“诸位！我确实是这样想的，我也要去拜见沙门乔达摩。”

“尊者种德，您不应该去拜见沙门乔达摩。尊者种德去拜见沙门乔达摩很不合适。如果尊者种德去拜见沙门乔达摩，尊者种德的名声会减损，而沙门乔达摩的名声会增长。因为尊者种德的名声减损，沙门乔达摩的名声增长，所以，尊者种德不适合去拜见沙门乔达摩。反而，应该是沙门乔达摩来拜见尊者种德。

5 因为尊者种德，无论是母系还是父系都出身纯正，血统清净，上溯到第七代祖先，在出身方面无可指责、无可挑剔。因为尊者种德无论是母系还是父系都出身纯正，血统清净，上溯到第七代祖先，在出身方面无可指责、无可挑剔，所以，尊者种德不应该去拜见沙门乔达摩，反而，应该是沙门乔达摩来拜见尊者种德。

尊者种德是大富翁，拥有巨大财富和资财……等等……

尊者种德是读诵者、持咒者、精通三吠陀及其词汇、仪轨、音韵和词源，以及第五种的历史传说；通晓语法和顺世论（自然哲学）、大丈夫相。

尊者种德容貌俊美，仪表堂堂，令人赏心悦目，具有至高的美丽和光彩，肤色像梵天，体态庄严，让人一见难忘。

尊者种德具足戒行，是长老，具足长老的戒行。

尊者种德言语优雅，谈吐得体，声音温和、流畅、清晰、悦耳，能清楚地表达意义。

尊者种德是众多人的老师和老师的老师，教授三百名青年学习吠陀。许多来自不同方向、不同地区的青年，渴望学习吠陀，来到尊者种德的座前求学。

尊者种德年老、耆宿、高龄，年事已高，岁月流逝；而沙门乔达摩则年轻，且是年轻时出家的。

尊者种德受到摩揭陀国王斯尼耶·频毗沙罗的尊敬、敬重、崇拜、供养、敬奉。

尊者种德受到婆罗门波卡拉萨帝的尊敬、敬重、崇拜、供养、敬奉。

尊者种德居住在瞻波城，这地方物产丰饶，草木、水、谷物充足，是国王的封地，由摩揭陀国王斯尼耶·频毗沙罗赐予的王家赠礼、婆罗门领地。因为尊者种德居住在瞻波城，这地方物产丰饶，草木、水、谷物充足，是国王的封地，由摩揭陀国王斯尼耶·频毗沙罗赐予的王家赠礼、婆罗门领地，所以，尊者种德不应该去拜见沙门乔达摩。反而，应该是沙门乔达摩来拜见尊者种德。”

6 听到这些话后，种德婆罗门对那些婆罗门这样说：

“那么，诸位听我说，我们理应去拜见那位尊者乔达摩，而不是那位尊者乔达摩理应来拜见我们。

诸位！沙门乔达摩，无论是母系还是父系都确实出身纯正，血统清净，上溯到第七代祖先，在出身方面无可指责、无可挑剔。因为沙门乔达摩无论是母系还是父系都出身纯正，血统清净，上溯到第七代祖先，在出身方面无可指责、无可挑剔，所以，那位尊者乔达摩不应该来拜见我们，反而，我们理应去拜见那位尊者乔达摩。

沙门乔达摩是舍弃了众多亲族而出家的。

沙门乔达摩，确实是舍弃了埋藏于地下以及堆积在地上的大量黄金而出家的。

沙门乔达摩，确实是在年轻、年少、头发乌黑、充满青春活力、处于人生第一阶段时，从家出家，过无家生活的。

沙门乔达摩，确实是在父母不愿意、泪流满面、哭泣着的情况下，剃除须发，穿上袈裟衣，从家出家，过无家生活的。

沙门乔达摩，确实容貌俊美，仪表堂堂，令人赏心悦目，具有至高的美丽和光彩，肤色像梵天，体态庄严，让人一见难忘。

沙门乔达摩，确实具足戒行，有圣者的戒行、善的戒行，具足善的戒行。

沙门乔达摩，确实言语优雅，谈吐得体，声音温和、流畅、清晰、悦耳，能清楚地表达意义。

沙门乔达摩，是众多人的老师和老师的老师。

沙门乔达摩，确实已灭尽欲贪，远离了轻浮躁动。

沙门乔达摩，确实是主张业报者、主张行为作用者，是为婆罗门大众着想、远离罪恶的引导者。

沙门乔达摩，确实出身于高贵的、纯正的刹帝利家族。

诸位！沙门乔达摩，确实出身于富有的、拥有巨大财富和资财的家族而出家。

诸位！确实有来自远方国家、远方地区的人们前来向沙门乔达摩请教问题。

诸位！确实有成千上万的天神们一生皈依沙门乔达摩。

诸位！沙门乔达摩确实有这样的美名远扬：“那位世尊是阿罗汉、正等正觉者、明行具足者、善逝、世间解、无上士、调御丈夫、天人师、佛陀、世尊。”

诸位！沙门乔达摩，确实具足三十二大丈夫相。

诸位！沙门乔达摩，确实是说‘欢迎’的人，态度友善、和蔼可亲、不皱眉头、面容开朗、首先问候。

诸位！沙门乔达摩，确实受到四众弟子的尊敬、敬重、崇拜、供养、敬奉。

诸位！确实有许多天神和人类对沙门乔达摩深怀净信。

诸位！沙门乔达摩所居住的任何村庄或市镇，那里的非人（鬼神）都不会侵扰人类。

诸位！沙门乔达摩拥有僧团、拥有徒众，是教派的导师，被誉为众多外道导师中的最高者。

又，诸位，其他那些沙门、婆罗门，他们的名声或许是这样那样地传扬开来，但沙门乔达摩的名声却不是这样传扬开来的。沙门乔达摩的名声是以其无上的明与行的具足而传扬开来的。

诸位！摩揭陀国王斯尼耶·频毗沙罗及其王子、王妃、随从、大臣们，确实都已一生皈依沙门乔达摩。

诸位！拘萨罗国王波斯匿及其王子、王妃、随从、大臣们，确实都已一生皈依沙门乔达摩。

诸位！婆罗门波卡拉萨帝及其儿子、夫人、随从、仆人们，确实都已一生皈依沙门乔达摩。

诸位！沙门乔达摩确实受到摩揭陀国王斯尼耶·频毗沙罗的尊敬、敬重、崇拜、供养、敬奉。

诸位！沙门乔达摩确实受到拘萨罗国王波斯匿的尊敬、敬重、崇拜、供养、敬奉。

诸位！沙门乔达摩确实受到婆罗门波卡拉萨帝的尊敬、敬重、崇拜、供养、敬奉。

诸位！沙门乔达摩已经到达瞻波城，住在伽伽莲池边。诸位，凡是来到我们村庄地域的沙门或婆罗门，他们就是我们的客人。客人理应受到我们的款待、尊重、恭敬、供养、敬奉。现在，沙门乔达摩已经到达瞻波城，住在伽伽莲池边，沙门乔达摩就是我们的客人。客人理应受到我们的款待、尊重、恭敬、供养、敬奉。因为这个原因，那位尊者乔达摩不应该来拜见我们，反而，我们理应去拜见那位尊者乔达摩。

诸位，我对那位尊者乔达摩的功德所了解的就只有这么多，然而那位尊者乔达摩的功德并非仅此而已，那位尊者乔达摩的功德是不可估量的。”

7 听了这话，那些婆罗门对种德婆罗门说：“正如尊者种德所称赞的那样，即使那位尊者乔达摩住在一百由旬之外，有信心的善家子也理应背着行囊前往拜见。那么，诸位，我们大家一起去拜见沙门乔达摩吧。”于是，种德婆罗门与大群婆罗门一起前往伽伽莲池。

8 当走到林地边缘时，种德婆罗门心中生起了这样的顾虑：“如果我去问沙门乔达摩问题，而沙门乔达摩对我说：‘婆罗门，这个问题不应该这样问，婆罗门，这个问题应该这样问。’那么，这个集会的大众就会轻视我：‘种德婆罗门真是愚蠢、不熟练啊，竟然不能恰当地向沙门乔达摩提问。’如果这个集会的大众轻视我，我的名声就会受损。如果名声受损，我的财富也会减少。因为，我们的财富正是依赖于名声而获得的。又如果沙门乔达摩问我问题，而我对问题的解答不能令他满意，那时沙门乔达摩对我说：‘婆罗门，这个问题不应该这样回答，婆罗门，这个问题应该这样回答。’那么，这个集会的大众就会轻视我：‘种德婆罗门真是愚蠢、不熟练啊，竟然不能通过对问题的解答令沙门乔达摩满意。’如果这个集会的大众轻视我，我的名声就会受损。如果名声受损，我的财富也会减少。因为，我们的财富正是依赖于名声而获得的。但如果我已经来到这么近的地方，却不拜见沙门乔达摩就返回，这个集会的大众就会轻视我：‘种德婆罗门真是愚蠢、不熟练、傲慢固执而且胆怯，竟然不敢去拜见沙门乔达摩！怎么会来到这么近的地方，却不拜见沙门乔达摩就返回呢？’如果这个集会的大众轻视我，我的名声就会受损。如果名声受损，我的财富也会减少。因为，我们的财富正是依赖于名声而获得的。”

9 于是，种德婆罗门来到世尊那里，到了之后，与世尊互相问候，交换了亲切友好的言辞后，坐在一旁。瞻波城的婆罗门和居家者们，有些向世尊顶礼后坐在一旁；有些与世尊互相问候，交换了亲切友好的言辞后坐在一旁；有些向世尊合掌后坐在一旁；有些报上姓名和家族后坐在一旁；有些则默然地坐在一旁。

10 种德婆罗门坐在一旁时，仍然不断地思考着这些顾虑：“如果我去问沙门乔达摩问题，而沙门乔达摩对我说：‘婆罗门，这个问题不应该这样问，婆罗门，这个问题应该这样问。’那么，这个集会的大众就会轻视我：‘种德婆罗门真是愚蠢、不熟练啊，竟然不能恰当地向沙门乔达摩提问。’如果这个集会的大众轻视我，我的名声就会受损。如果名声受损，我的财富也会减少。因为，我们的财富正是依赖于名声而获得的。又如果沙门乔达摩问我问题，而我对问题的解答不能令他满意，那时沙门乔达摩对我说：‘婆罗门，这个问题不应该这样回答。婆罗门！这个问题应该这样回答。’那么，这个集会的大众就会轻视我：‘种德婆罗门真是愚蠢、不熟练啊，他虽然回答了沙门乔达摩的问题，却不能令他满意。’如果这个集会的大众轻视我，我的名声就会受损，如果名声受损，我的财富也会减少。因为，我们的财富正是依赖于名声而获得的。啊！要是沙门乔达摩能问我关于我们老师传授的三吠陀的问题就好了！那样我一定能通过对问题的解答令他满意。”

11 这时，世尊以心了知种德婆罗门心中的顾虑，于是想道：‘这位种德婆罗门正因自己的心思而苦恼。我何不问他关于他们老师传授的三吠陀的问题呢？’

于是，世尊对种德婆罗门说：“婆罗门！婆罗门们根据具备哪些要素来认定一位婆罗门？当一个人说‘我是婆罗门’时，怎样才算是真实地说，而不至于陷入妄语呢？”

12 这时，种德婆罗门想道：“啊！这正是我所希望的、我所期盼的、我所意愿的、我所祈求的——‘要是沙门乔达摩能问我关于我们老师传授的三吠陀的问题就好了！那样我一定能通过对问题的解答令他满意。’现在沙门乔达摩果然问我关于我们老师传授的三吠陀的问题了。我一定能通过对问题的解答令他满意。”

13 于是，种德婆罗门挺直身体，环顾集会大众，对世尊说：“乔达摩尊者！婆罗门们根据具备五种要素来认定一位婆罗门；当他说‘我是婆罗门’时，是真实地说，而不至于陷入妄语。哪五种呢？[一] 乔达摩尊者！在此，一位婆罗门，无论是母系还是父系都出身纯正，血统清净，上溯到第七代祖先，在出身方面无可指责、无可挑剔。[二] 他是读诵者、持咒者、精通三吠陀及其词汇、仪轨、音韵和词源，以及第五种的历史传说；通晓语法和顺世论、大丈夫相。[三] 他容貌俊美，仪表堂堂，令人赏心悦目，具有至高的美丽和光彩，肤色像梵天，体态庄严，让人一见难忘。[四] 他具足戒行，是长老，具足长老的戒行。[五] 他是博学者、有智慧者，在持献祭杓者中是第一位或第二位的。乔达摩尊者！婆罗门们根据具备这五种要素来认定一位婆罗门；当他说‘我是婆罗门’时，是真实地说，而不至于陷入妄语。”

14 “婆罗门，在这五种要素中，是否可以去掉一种要素，而根据具备其余四种要素来认定一位婆罗门；当他说‘我是婆罗门’时，是真实地说，而不至于陷入妄语呢？”

“乔达摩尊者！可以。因为，乔达摩尊者！在这五种要素中，我们可以去掉容貌。容貌能起什么作用呢？[一] 当一位婆罗门，无论是母系还是父系都出身纯正，血统清净，上溯到第七代祖先，在出身方面无可指责、无可挑剔；[二] 并且是读诵者、持咒者、精通三吠陀及其词汇、仪轨、音韵和词源，以及第五种的历史传说；通晓语法和顺世论、大丈夫相；[三] 并且具足戒行，是长老，具足长老的戒行；[四] 并且是博学者、有智慧者，在持献祭杓者中是第一位或第二位时。乔达摩尊者！根据具备这四种要素，婆罗门们就能认定他为婆罗门；当他说‘我是婆罗门’时，是真实地说，而不至于陷入妄语。”

15 “婆罗门！在这四种要素中，是否可以去掉一种要素，而根据具备其余三种要素来认定一位婆罗门；当他说‘我是婆罗门’时，是真实地说，而不至于陷入妄语呢？”

“乔达摩尊者！可以。因为，乔达摩尊者！在这四种要素中，我们可以去掉吠陀。吠陀能起什么作用呢？[一] 当一位婆罗门，无论是母系还是父系都出身纯正，血统清净，上溯到第七代祖先，在出身方面无可指责、无可挑剔；[二] 并且具足戒行，是长老，具足长老的戒行；[三] 并且是博学者、有智慧者，在持献祭杓者中是第一位或第二位时。乔达摩尊者！根据具备这三种要素，婆罗门们就能认定他为婆罗门；当他说‘我是婆罗门’时，是真实地说，而不至于陷入妄语。”

16 “婆罗门！在这三种要素中，是否可以去掉一种要素，而根据具备其余两种要素来认定一位婆罗门；当他说‘我是婆罗门’时，是真实地说，而不至于陷入妄语呢？”

“乔达摩尊者！可以。因为，乔达摩尊者！在这三种要素中，我们可以去掉出身。出身能起什么作用呢？[一] 当一位婆罗门具足戒行，是长老，具足长老的戒行；[二] 并且是博学者、有智慧者，在持献祭杓者中是第一位或第二位时。乔达摩尊者！根据具备这两种要素，婆罗门们就能认定他为婆罗门；当他说‘我是婆罗门’时，是真实地说，而不至于陷入妄语。”

17 听到这话，那些婆罗门对种德婆罗门说：“尊者种德不要这样说！尊者种德不要这样说！尊者种德这是在贬低容貌、贬低吠陀、贬低出身啊！尊者种德完全陷入沙门乔达摩的论调了！”

18 这时，世尊对那些婆罗门说：“诸位婆罗门，如果你们认为：‘种德婆罗门学识浅薄，种德婆罗门不善言辞，种德婆罗门智慧不足，种德婆罗门没有能力就此话题与沙门乔达摩对论’，那么就让种德婆罗门停下，你们来与我对论。但是，诸位婆罗门，如果你们认为：‘种德婆罗门学识渊博，种德婆罗门善于言辞，种德婆罗门有智慧，种德婆罗门有能力就此话题与沙门乔达摩对论’，那么你们就停下，让种德婆罗门与我对论吧。”

19 听到这话，种德婆罗门对世尊说：“尊者乔达摩请稍停，尊者乔达摩请保持沉默。我自会如法地回应他们。”

于是，种德婆罗门对那些婆罗门说：“诸位尊者不要那样说，诸位尊者不要那样说：‘尊者种德贬低容貌、贬低吠陀、贬低出身，尊者种德完全陷入沙门乔达摩的论调了。’诸位，我并没有贬低容貌、吠陀或出身。”

20 当时，种德婆罗门的外甥，一位名叫鸯伽的年轻学子，也坐在这个集会中。这时，种德婆罗门对那些婆罗门说：

“诸位尊者看到这位是我的外甥鸯伽学子吗？”

“是的，尊者。”

“诸位，鸯伽学子容貌俊美，仪表堂堂，令人赏心悦目，具有至高的美丽和光彩，肤色像梵天，体态庄严，让人一见难忘。在此集会中，除了沙门乔达摩，没有人的容貌能与他相比。诸位！鸯伽学子是读诵者、持咒者，精通三吠陀及其词汇、仪轨、音韵和词源，以及第五种的历史传说；通晓语法和顺世论、大丈夫相。我是他的吠陀老师。又，诸位！鸯伽学子，无论是母系还是父系都出身纯正，血统清净，上溯到第七代祖先，在出身方面无可指责、无可挑剔。我知道他的父母是谁。诸位！但如果鸯伽学子杀生、偷盗（不与取）、行邪淫、说妄语、饮酒，那么诸位，他的容貌能起什么作用？吠陀能起什么作用？出身又能起什么作用呢？诸位！所以，当一位婆罗门具足戒行，是长老，具足长老的戒行，并且是博学者、有智慧者，在持献祭杓者中是第一位或第二位时，诸位！根据具备这两种要素，婆罗门们就能认定他为婆罗门；当他说‘我是婆罗门’时，是真实地说，而不至于陷入妄语。”

21 “婆罗门！在这两种要素中，是否可以去掉一种要素，而只根据具备剩下的一种要素来认定一位婆罗门；当他说‘我是婆罗门’时，是真实地说，而不至于陷入妄语呢？”

“不，乔达摩尊者！因为，乔达摩尊者，智慧由戒而清净，戒由智慧而清净。有戒之处即有慧，有慧之处即有戒。有戒者有慧，有慧者有戒。戒与慧被誉为世间最高者。乔达摩尊者！就像用一只手清洗另一只手，或用一只脚清洗另一只脚一样；同样地，乔达摩尊者，智慧由戒而清净，戒由智慧而清净。有戒之处即有慧，有慧之处即有戒；有慧者则有戒，有戒者则有慧。戒与慧被誉为世间最高者。”

22 “正是这样，婆罗门！正是这样，婆罗门！智慧由戒而清净，戒由智慧而清净。有戒之处即有慧，有慧之处即有戒。有戒者有慧，有慧者有戒。戒与慧被誉为世间最高者。就像用一只手清洗另一只手，或用一只脚清洗另一只脚一样；同样地，婆罗门，智慧由戒而清净，戒由智慧而清净。有戒之处即有慧，有慧之处即有戒。有戒者有慧，有慧者有戒。戒与慧被誉为世间最高者。

23 那么，婆罗门，什么是戒？什么是慧呢？”“乔达摩尊者，关于这个义理，我们所知的就到此为止了。善哉！请尊者乔达摩为我们阐明此话的意义吧！”

“那么，婆罗门，你仔细听，好好放在心上，我将要说了。”

种德婆罗门回答世尊：“是的，尊者。”

世尊说道：

“婆罗门，在此，如来出现于世，是阿罗汉、正等正觉者……（如《沙门果经》第190-212段应完整展开）……像这样，婆罗门，比丘具足了戒。婆罗门，这就是那戒……（等）……达到初禅而住……（等）……第二禅……（等）……第三禅……（等）……达到第四禅而住……（等）……他引导、倾向其心于智见……这也是他的慧……（等）……他了知：“……不再有此［生死］状态。”这也是他的慧。婆罗门，这就是那慧啊。”（参考《沙门果经》第75-98节）

24 听完这番话，种德婆罗门对世尊说：“妙极了！尊者乔达摩！妙极了！尊者乔达摩！尊者乔达摩，就像扶正了倾倒之物，揭开了遮蔽之物，为迷路者指明了道路，在黑暗中举来了油灯，让有眼之人能看见各种形色一样；同样地，尊者乔达摩以种种方式阐明了法。我今皈依尊者乔达摩，皈依法，皈依比丘僧团。愿尊者乔达摩接受我为优婆塞，从今日起，直至命终，皈依三宝。并愿尊者乔达摩与比丘僧团一起，接受我明日的供食。”

世尊默然接受了邀请。那时，种德婆罗门知道世尊已经接受邀请，便从座位上起身，向世尊顶礼，向右绕行后离去。

之后，种德婆罗门在那天夜里，在自己家中准备了精美的硬食和软食，然后派人去禀告世尊时间：“尊者乔达摩！用餐时间到了，食物已准备好。”

25 于是，世尊在上午时分，穿好下衣，拿着钵和衣，与比丘僧团一起，前往种德婆罗门的住所，到了之后，在准备好的座位上坐下。种德婆罗门亲手将精美的硬食和软食供养给以佛陀为首的比丘僧团，使他们都得到满足。

当世尊用完餐，手和钵都已移开时，种德婆罗门取了一个较低的座位，坐在一旁。坐在一旁后，种德婆罗门对世尊这样说：

26 “尊者乔达摩！如果我在集会中从座位上站起来向尊者乔达摩行礼，那里的集会大众会轻视我。如果集会大众轻视我，我的名声就会受损；如果名誉受损，我的财富也会减少。因为，我们的财富正是依赖于名声而获得的。

尊者乔达摩！如果我在集会中行合掌礼，请尊者乔达摩将此视为我已起身行礼。

尊者乔达摩！如果我在集会中取下头巾，请尊者乔达摩将此视为我已顶礼膜拜。

尊者乔达摩！如果我乘车时，下车向尊者乔达摩行礼，那里的集会大众会轻视我。如果集会大众轻视我，我的名声就会受损；如果名誉受损，我的财富也会减少。因为，我们的财富正是依赖于名声而获得的。

尊者乔达摩！如果我乘车时举起赶牛棒，请尊者乔达摩将此视为我已下车行礼。

尊者乔达摩！如果我乘车时放下伞，请尊者乔达摩将此视为我已顶礼膜拜。”

27 于是，世尊以法教导、鼓励、激发种德婆罗门，使他欢喜后，从座位上起身离去。

种德经 终 第四

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

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【佛历 2555.7.13 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【1】Dīghanikāya 长部经典 (DN 1-34, 1360)/《1》Sīlakkhandhavaggapāḷi 戒蕴品 (DN 1-13, 1-559)”

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【经名】 5. Kūṭadantasutta 究罗檀头经 (DN 5, 323-358)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Kūṭadantasuttaṃ

Khāṇumatakabrāhmaṇagahapatikā

323. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā magadhesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi yena khāṇumataṃ nāma magadhānaṃ brāhmaṇagāmo tadavasari. Tatra sudaṃ bhagavā khāṇumate viharati ambalaṭṭhikāyaṃ. Tena kho pana samayena kūṭadanto brāhmaṇo khāṇumataṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā māgadhena seniyena bimbisārena dinnaṃ rājadāyaṃ brahmadeyyaṃ. Tena kho pana samayena kūṭadantassa brāhmaṇassa mahāyañño upakkhaṭo hoti. Satta ca usabhasatāni satta ca vacchatarasatāni satta ca vacchatarīsatāni satta ca ajasatāni satta ca urabbhasatāni thūṇūpanītāni honti yaññatthāya.

324. Assosuṃ kho khāṇumatakā brāhmaṇagahapatikā – “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito magadhesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi khāṇumataṃ anuppatto khāṇumate viharati ambalaṭṭhikāyaṃ. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī”ti.

325. Atha kho khāṇumatakā brāhmaṇagahapatikā khāṇumatā nikkhamitvā saṅghasaṅghī gaṇībhūtā yena ambalaṭṭhikā tenupasaṅkamanti.

326. Tena kho pana samayena kūṭadanto brāhmaṇo uparipāsāde divāseyyaṃ upagato hoti. Addasā kho kūṭadanto brāhmaṇo khāṇumatake brāhmaṇagahapatike khāṇumatā nikkhamitvā saṅghasaṅghī gaṇībhūte yena ambalaṭṭhikā tenupasaṅkamante. Disvā khattaṃ āmantesi – “kiṃ nu kho, bho khatte, khāṇumatakā brāhmaṇagahapatikā khāṇumatā nikkhamitvā saṅghasaṅghī gaṇībhūtā yena ambalaṭṭhikā tenupasaṅkamantī”ti?

327. “Atthi kho, bho, samaṇo gotamo sakyaputto sakyakulā pabbajito magadhesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi khāṇumataṃ anuppatto, khāṇumate viharati ambalaṭṭhikāyaṃ. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Tamete bhavantaṃ gotamaṃ dassanāya upasaṅkamantī”ti.

328. Atha kho kūṭadantassa brāhmaṇassa etadahosi – “sutaṃ kho pana metaṃ – ‘samaṇo gotamo tividhaṃ yaññasampadaṃ soḷasaparikkhāraṃ jānātī’ti. Na kho panāhaṃ jānāmi tividhaṃ yaññasampadaṃ soḷasaparikkhāraṃ. Icchāmi cāhaṃ mahāyaññaṃ yajituṃ. Yaṃnūnāhaṃ samaṇaṃ gotamaṃ upasaṅkamitvā tividhaṃ yaññasampadaṃ soḷasaparikkhāraṃ puccheyyan”ti.

329. Atha kho kūṭadanto brāhmaṇo khattaṃ āmantesi – “tena hi, bho khatte, yena khāṇumatakā brāhmaṇagahapatikā tenupasaṅkama. Upasaṅkamitvā khāṇumatake brāhmaṇagahapatike evaṃ vadehi – ‘kūṭadanto, bho, brāhmaṇo evamāha – “āgamentu kira bhavanto, kūṭadantopi brāhmaṇo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī’”ti. “Evaṃ, bho”ti kho so khattā kūṭadantassa brāhmaṇassa paṭissutvā yena khāṇumatakā brāhmaṇagahapatikā tenupasaṅkami. Upasaṅkamitvā khāṇumatake brāhmaṇagahapatike etadavoca – “kūṭadanto, bho, brāhmaṇo evamāha – ‘āgamentu kira bhonto, kūṭadantopi brāhmaṇo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī’”ti.

Kūṭadantaguṇakathā

330. Tena kho pana samayena anekāni brāhmaṇasatāni khāṇumate paṭivasanti – “kūṭadantassa brāhmaṇassa mahāyaññaṃ anubhavissāmā”ti. Assosuṃ kho te brāhmaṇā – “kūṭadanto kira brāhmaṇo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī”ti. Atha kho te brāhmaṇā yena kūṭadanto brāhmaṇo tenupasaṅkamiṃsu.

331. Upasaṅkamitvā kūṭadantaṃ brāhmaṇaṃ etadavocuṃ – “saccaṃ kira bhavaṃ kūṭadanto samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī”ti? “Evaṃ kho me, bho, hoti – ‘ahampi samaṇaṃ gotamaṃ dassanāya upasaṅkamissāmī’”ti.

“Mā bhavaṃ kūṭadanto samaṇaṃ gotamaṃ dassanāya upasaṅkami. Na arahati bhavaṃ kūṭadanto samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ. Sace bhavaṃ kūṭadanto samaṇaṃ gotamaṃ dassanāya upasaṅkamissati, bhoto kūṭadantassa yaso hāyissati, samaṇassa gotamassa yaso abhivaḍḍhissati. Yampi bhoto kūṭadantassa yaso hāyissati, samaṇassa gotamassa yaso abhivaḍḍhissati, imināpaṅgena na arahati bhavaṃ kūṭadanto samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ. Samaṇo tveva gotamo arahati bhavantaṃ kūṭadantaṃ dassanāya upasaṅkamituṃ.

“Bhavañhi kūṭadanto ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Yampi bhavaṃ kūṭadanto ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati bhavaṃ kūṭadanto samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ. Samaṇo tveva gotamo arahati bhavantaṃ kūṭadantaṃ dassanāya upasaṅkamituṃ.

“Bhavañhi kūṭadanto aḍḍho mahaddhano mahābhogo pahūtavittūpakaraṇo pahūtajātarūparajato…pe…

“Bhavañhi kūṭadanto ajjhāyako mantadharo tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo…pe…

“Bhavañhi kūṭadanto abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya…pe…

“Bhavañhi kūṭadanto sīlavā vuddhasīlī vuddhasīlena samannāgato…pe…

“Bhavañhi kūṭadanto kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā…pe…

“Bhavañhi kūṭadanto bahūnaṃ ācariyapācariyo tīṇi māṇavakasatāni mante vāceti, bahū kho pana nānādisā nānājanapadā māṇavakā āgacchanti bhoto kūṭadantassa santike mantatthikā mante adhiyitukāmā…pe…

“Bhavañhi kūṭadanto jiṇṇo vuddho mahallako addhagato vayoanuppatto. Samaṇo gotamo taruṇo ceva taruṇapabbajito ca…pe…

“Bhavañhi kūṭadanto rañño māgadhassa seniyassa bimbisārassa sakkato garukato mānito pūjito apacito…pe…

“Bhavañhi kūṭadanto brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito…pe…

“Bhavañhi kūṭadanto khāṇumataṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā māgadhena seniyena bimbisārena dinnaṃ rājadāyaṃ brahmadeyyaṃ. Yampi bhavaṃ kūṭadanto khāṇumataṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ, raññā māgadhena seniyena bimbisārena dinnaṃ rājadāyaṃ brahmadeyyaṃ, imināpaṅgena na arahati bhavaṃ kūṭadanto samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ. Samaṇotveva gotamo arahati bhavantaṃ kūṭadantaṃ dassanāya upasaṅkamitun”ti.

Buddhaguṇakathā

332. Evaṃ vutte kūṭadanto brāhmaṇo te brāhmaṇe etadavoca –

“Tena hi, bho, mamapi suṇātha, yathā mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamituṃ, na tveva arahati so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ. Samaṇo khalu, bho, gotamo ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Yampi, bho, samaṇo gotamo ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ. Atha kho mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamituṃ.

“Samaṇo khalu, bho, gotamo mahantaṃ ñātisaṅghaṃ ohāya pabbajito…pe…

“Samaṇo khalu, bho, gotamo pahūtaṃ hiraññasuvaṇṇaṃ ohāya pabbajito bhūmigatañca vehāsaṭṭhaṃ ca…pe…

“Samaṇo khalu, bho, gotamo daharova samāno yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā agārasmā anagāriyaṃ pabbajito…pe…

“Samaṇo khalu, bho, gotamo akāmakānaṃ mātāpitūnaṃ assumukhānaṃ rudantānaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito…pe…

“Samaṇo khalu, bho, gotamo abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya …pe…

“Samaṇo khalu, bho, gotamo sīlavā ariyasīlī kusalasīlī kusalasīlena samannāgato…pe…

“Samaṇo khalu, bho, gotamo kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā…pe…

“Samaṇo khalu, bho, gotamo bahūnaṃ ācariyapācariyo…pe…

“Samaṇo khalu, bho, gotamo khīṇakāmarāgo vigatacāpallo…pe…

“Samaṇo khalu, bho, gotamo kammavādī kiriyavādī apāpapurekkhāro brahmaññāya pajāya…pe…

“Samaṇo khalu, bho, gotamo uccā kulā pabbajito asambhinnakhattiyakulā…pe…

“Samaṇo khalu, bho, gotamo aḍḍhā kulā pabbajito mahaddhanā mahābhogā…pe…

“Samaṇaṃ khalu, bho, gotamaṃ tiroraṭṭhā tirojanapadā pañhaṃ pucchituṃ āgacchanti…pe…

“Samaṇaṃ khalu, bho, gotamaṃ anekāni devatāsahassāni pāṇehi saraṇaṃ gatāni…pe…

“Samaṇaṃ khalu, bho, gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ ti…pe…

“Samaṇo khalu, bho, gotamo dvattiṃsamahāpurisalakkhaṇehi samannāgato…pe…

“Samaṇo khalu, bho, gotamo ehisvāgatavādī sakhilo sammodako abbhākuṭiko uttānamukho pubbabhāsī…pe…

“Samaṇo khalu, bho, gotamo catunnaṃ parisānaṃ sakkato garukato mānito pūjito apacito…pe…

“Samaṇe khalu, bho, gotame bahū devā ca manussā ca abhippasannā…pe…

“Samaṇo khalu, bho, gotamo yasmiṃ gāme vā nigame vā paṭivasati na tasmiṃ gāme vā nigame vā amanussā manusse viheṭhenti…pe…

“Samaṇo khalu, bho, gotamo saṅghī gaṇī gaṇācariyo puthutitthakarānaṃ aggamakkhāyati, yathā kho pana, bho, etesaṃ samaṇabrāhmaṇānaṃ yathā vā tathā vā yaso samudāgacchati, na hevaṃ samaṇassa gotamassa yaso samudāgato. Atha kho anuttarāya vijjācaraṇasampadāya samaṇassa gotamassa yaso samudāgato…pe…

“Samaṇaṃ khalu, bho, gotamaṃ rājā māgadho seniyo bimbisāro saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṃ gato…pe…

“Samaṇaṃ khalu, bho, gotamaṃ rājā pasenadi kosalo saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṃ gato…pe…

“Samaṇaṃ khalu, bho, gotamaṃ brāhmaṇo pokkharasāti saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṃ gato…pe…

“Samaṇo khalu, bho, gotamo rañño māgadhassa seniyassa bimbisārassa sakkato garukato mānito pūjito apacito…pe…

“Samaṇo khalu, bho, gotamo rañño pasenadissa kosalassa sakkato garukato mānito pūjito apacito…pe…

“Samaṇo khalu, bho, gotamo brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito…pe…

“Samaṇo khalu, bho, gotamo khāṇumataṃ anuppatto khāṇumate viharati ambalaṭṭhikāyaṃ. Ye kho pana, bho, keci samaṇā vā brāhmaṇā vā amhākaṃ gāmakhettaṃ āgacchanti, atithī no te honti. Atithī kho panamhehi sakkātabbā garukātabbā mānetabbā pūjetabbā apacetabbā. Yampi, bho, samaṇo gotamo khāṇumataṃ anuppatto khāṇumate viharati ambalaṭṭhikāyaṃ, atithimhākaṃ samaṇo gotamo. Atithi kho panamhehi sakkātabbo garukātabbo mānetabbo pūjetabbo apacetabbo. Imināpaṅgena nārahati so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ. Atha kho mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamituṃ. Ettake kho ahaṃ, bho, tassa bhoto gotamassa vaṇṇe pariyāpuṇāmi, no ca kho so bhavaṃ gotamo ettakavaṇṇo. Aparimāṇavaṇṇo hi so bhavaṃ gotamo”ti.

333. Evaṃ vutte, te brāhmaṇā kūṭadantaṃ brāhmaṇaṃ etadavocuṃ – “yathā kho bhavaṃ kūṭadanto samaṇassa gotamassa vaṇṇe bhāsati, ito cepi so bhavaṃ gotamo yojanasate viharati, alameva saddhena kulaputtena dassanāya upasaṅkamituṃ api puṭosenā”ti. “Tena hi, bho, sabbeva mayaṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamissāmā”ti.

Mahāvijitarājayaññakathā

334. Atha kho kūṭadanto brāhmaṇo mahatā brāhmaṇagaṇena saddhiṃ yena ambalaṭṭhikā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Khāṇumatakāpi kho brāhmaṇagahapatikā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu; appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu; appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu; appekacce nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu; appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu.

335. Ekamantaṃ nisinno kho kūṭadanto brāhmaṇo bhagavantaṃ etadavoca – “sutaṃ metaṃ, bho gotama – ‘samaṇo gotamo tividhaṃ yaññasampadaṃ soḷasaparikkhāraṃ jānātī’ti. Na kho panāhaṃ jānāmi tividhaṃ yaññasampadaṃ soḷasaparikkhāraṃ. Icchāmi cāhaṃ mahāyaññaṃ yajituṃ. Sādhu me bhavaṃ gotamo tividhaṃ yaññasampadaṃ soḷasaparikkhāraṃ desetū”ti.

336. “Tena hi, brāhmaṇa, suṇāhi sādhukaṃ manasikarohi, bhāsissāmī”ti. “Evaṃ, bho”ti kho kūṭadanto brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca – “bhūtapubbaṃ, brāhmaṇa, rājā mahāvijito nāma ahosi aḍḍho mahaddhano mahābhogo pahūtajātarūparajato pahūtavittūpakaraṇo pahūtadhanadhañño paripuṇṇakosakoṭṭhāgāro. Atha kho, brāhmaṇa, rañño mahāvijitassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘adhigatā kho me vipulā mānusakā bhogā, mahantaṃ pathavimaṇḍalaṃ abhivijiya ajjhāvasāmi, yaṃnūnāhaṃ mahāyaññaṃ yajeyyaṃ, yaṃ mama assa dīgharattaṃ hitāya sukhāyā’ti.

337. “Atha kho, brāhmaṇa, rājā mahāvijito purohitaṃ brāhmaṇaṃ āmantetvā etadavoca – ‘idha mayhaṃ, brāhmaṇa, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – adhigatā kho me vipulā mānusakā bhogā, mahantaṃ pathavimaṇḍalaṃ abhivijiya ajjhāvasāmi. Yaṃnūnāhaṃ mahāyaññaṃ yajeyyaṃ yaṃ mama assa dīgharattaṃ hitāya sukhāyā’ti. Icchāmahaṃ, brāhmaṇa, mahāyaññaṃ yajituṃ. Anusāsatu maṃ bhavaṃ yaṃ mama assa dīgharattaṃ hitāya sukhāyā’”ti.

338. “Evaṃ vutte, brāhmaṇa, purohito brāhmaṇo rājānaṃ mahāvijitaṃ etadavoca – ‘bhoto kho rañño janapado sakaṇṭako sauppīḷo, gāmaghātāpi dissanti, nigamaghātāpi dissanti, nagaraghātāpi dissanti, panthaduhanāpi dissanti. Bhavaṃ kho pana rājā evaṃ sakaṇṭake janapade sauppīḷe balimuddhareyya, akiccakārī assa tena bhavaṃ rājā. Siyā kho pana bhoto rañño evamassa – “ahametaṃ dassukhīlaṃ vadhena vā bandhena vā jāniyā vā garahāya vā pabbājanāya vā samūhanissāmī”ti, na kho panetassa dassukhīlassa evaṃ sammā samugghāto hoti. Ye te hatāvasesakā bhavissanti, te pacchā rañño janapadaṃ viheṭhessanti. Api ca kho idaṃ saṃvidhānaṃ āgamma evametassa dassukhīlassa sammā samugghāto hoti. Tena hi bhavaṃ rājā ye bhoto rañño janapade ussahanti kasigorakkhe, tesaṃ bhavaṃ rājā bījabhattaṃ anuppadetu. Ye bhoto rañño janapade ussahanti vāṇijjāya, tesaṃ bhavaṃ rājā pābhataṃ anuppadetu. Ye bhoto rañño janapade ussahanti rājaporise, tesaṃ bhavaṃ rājā bhattavetanaṃ pakappetu. Te ca manussā sakammapasutā rañño janapadaṃ na viheṭhessanti; mahā ca rañño rāsiko bhavissati. Khemaṭṭhitā janapadā akaṇṭakā anuppīḷā. Manussā mudā modamānā ure putte naccentā apārutagharā maññe viharissantī’ti. ‘Evaṃ, bho’ti kho, brāhmaṇa, rājā mahāvijito purohitassa brāhmaṇassa paṭissutvā ye rañño janapade ussahiṃsu kasigorakkhe, tesaṃ rājā mahāvijito bījabhattaṃ anuppadāsi. Ye ca rañño janapade ussahiṃsu vāṇijjāya, tesaṃ rājā mahāvijito pābhataṃ anuppadāsi. Ye ca rañño janapade ussahiṃsu rājaporise, tesaṃ rājā mahāvijito bhattavetanaṃ pakappesi. Te ca manussā sakammapasutā rañño janapadaṃ na viheṭhiṃsu, mahā ca rañño rāsiko ahosi. Khemaṭṭhitā janapadā akaṇṭakā anuppīḷā manussā mudā modamānā ure putte naccentā apārutagharā maññe vihariṃsu. Atha kho, brāhmaṇa, rājā mahāvijito purohitaṃ brāhmaṇaṃ āmantetvā etadavoca – ‘samūhato kho me bhoto dassukhīlo, bhoto saṃvidhānaṃ āgamma mahā ca me rāsiko. Khemaṭṭhitā janapadā akaṇṭakā anuppīḷā manussā mudā modamānā ure putte naccentā apārutagharā maññe viharanti. Icchāmahaṃ brāhmaṇa mahāyaññaṃ yajituṃ. Anusāsatu maṃ bhavaṃ yaṃ mama assa dīgharattaṃ hitāya sukhāyā’ti.

Catuparikkhāraṃ

339. “Tena hi bhavaṃ rājā ye bhoto rañño janapade khattiyā ānuyantā negamā ceva jānapadā ca te bhavaṃ rājā āmantayataṃ – ‘icchāmahaṃ, bho, mahāyaññaṃ yajituṃ, anujānantu me bhavanto yaṃ mama assa dīgharattaṃ hitāya sukhāyā’ti. Ye bhoto rañño janapade amaccā pārisajjā negamā ceva jānapadā ca…pe… brāhmaṇamahāsālā negamā ceva jānapadā ca…pe… gahapatinecayikā negamā ceva jānapadā ca, te bhavaṃ rājā āmantayataṃ – ‘icchāmahaṃ, bho, mahāyaññaṃ yajituṃ, anujānantu me bhavanto yaṃ mama assa dīgharattaṃ hitāya sukhāyā’ti. ‘Evaṃ, bho’ti kho, brāhmaṇa, rājā mahāvijito purohitassa brāhmaṇassa paṭissutvā ye rañño janapade khattiyā ānuyantā negamā ceva jānapadā ca, te rājā mahāvijito āmantesi – ‘icchāmahaṃ, bho, mahāyaññaṃ yajituṃ, anujānantu me bhavanto yaṃ mama assa dīgharattaṃ hitāya sukhāyā”ti. ‘Yajataṃ bhavaṃ rājā yaññaṃ, yaññakālo mahārājā’ti. Ye rañño janapade amaccā pārisajjā negamā ceva jānapadā ca…pe… brāhmaṇamahāsālā negamā ceva jānapadā ca…pe… gahapatinecayikā negamā ceva jānapadā ca, te rājā mahāvijito āmantesi – ‘icchāmahaṃ, bho, mahāyaññaṃ yajituṃ. Anujānantu me bhavanto yaṃ mama assa dīgharattaṃ hitāya sukhāyā’ti. ‘Yajataṃ bhavaṃ rājā yaññaṃ, yaññakālo mahārājā’ti. Itime cattāro anumatipakkhā tasseva yaññassa parikkhārā bhavanti.

Aṭṭha parikkhārā

340. “Rājā mahāvijito aṭṭhahaṅgehi samannāgato, ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya; aḍḍho mahaddhano mahābhogo pahūtajātarūparajato pahūtavittūpakaraṇo pahūtadhanadhañño paripuṇṇakosakoṭṭhāgāro; balavā caturaṅginiyā senāya samannāgato assavāya ovādapaṭikarāya sahati [patapati (sī. pī.), tapati (syā.)] maññe paccatthike yasasā; saddho dāyako dānapati anāvaṭadvāro samaṇabrāhmaṇakapaṇaddhikavaṇibbakayācakānaṃ opānabhūto puññāni karoti; bahussuto tassa tassa sutajātassa, tassa tasseva kho pana bhāsitassa atthaṃ jānāti ‘ayaṃ imassa bhāsitassa attho ayaṃ imassa bhāsitassa attho’ti; paṇḍito, viyatto, medhāvī, paṭibalo, atītānāgatapaccuppanne atthe cintetuṃ. Rājā mahāvijito imehi aṭṭhahaṅgehi samannāgato. Iti imānipi aṭṭhaṅgāni tasseva yaññassa parikkhārā bhavanti.

Catuparikkhāraṃ

341. “Purohito [purohitopi (ka. sī. ka.)] brāhmaṇo catuhaṅgehi samannāgato. Ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena; ajjhāyako mantadharo tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo; sīlavā vuddhasīlī vuddhasīlena samannāgato; paṇḍito viyatto medhāvī paṭhamo vā dutiyo vā sujaṃ paggaṇhantānaṃ. Purohito brāhmaṇo imehi catūhaṅgehi samannāgato. Iti imāni cattāri aṅgāni tasseva yaññassa parikkhārā bhavanti.

Tisso vidhā

342. “Atha kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa pubbeva yaññā tisso vidhā desesi. Siyā kho pana bhoto rañño mahāyaññaṃ yiṭṭhukāmassa [yiṭṭhakāmassa (ka.)] kocideva vippaṭisāro – ‘mahā vata me bhogakkhandho vigacchissatī’ti, so bhotā raññā vippaṭisāro na karaṇīyo. Siyā kho pana bhoto rañño mahāyaññaṃ yajamānassa kocideva vippaṭisāro – ‘mahā vata me bhogakkhandho vigacchatī’ti, so bhotā raññā vippaṭisāro na karaṇīyo. Siyā kho pana bhoto rañño mahāyaññaṃ yiṭṭhassa kocideva vippaṭisāro – ‘mahā vata me bhogakkhandho vigato’ti, so bhotā raññā vippaṭisāro na karaṇīyo”ti. Imā kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa pubbeva yaññā tisso vidhā desesi.

Dasa ākārā

343. “Atha kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa pubbeva yaññā dasahākārehi paṭiggāhakesu vippaṭisāraṃ paṭivinesi. ‘Āgamissanti kho bhoto yaññaṃ pāṇātipātinopi pāṇātipātā paṭiviratāpi. Ye tattha pāṇātipātino, tesaññeva tena. Ye tattha pāṇātipātā paṭiviratā, te ārabbha yajataṃ bhavaṃ, sajjataṃ bhavaṃ, modataṃ bhavaṃ, cittameva bhavaṃ antaraṃ pasādetu. Āgamissanti kho bhoto yaññaṃ adinnādāyinopi adinnādānā paṭiviratāpi…pe… kāmesu micchācārinopi kāmesumicchācārā paṭiviratāpi… musāvādinopi musāvādā paṭiviratāpi… pisuṇavācinopi pisuṇāya vācāya paṭiviratāpi… pharusavācinopi pharusāya vācāya paṭiviratāpi… samphappalāpinopi samphappalāpā paṭiviratāpi … abhijjhālunopi anabhijjhālunopi… byāpannacittāpi abyāpannacittāpi… micchādiṭṭhikāpi sammādiṭṭhikāpi…. Ye tattha micchādiṭṭhikā, tesaññeva tena. Ye tattha sammādiṭṭhikā, te ārabbha yajataṃ bhavaṃ, sajjataṃ bhavaṃ, modataṃ bhavaṃ, cittameva bhavaṃ antaraṃ pasādetū’ti. Imehi kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa pubbeva yaññā dasahākārehi paṭiggāhakesu vippaṭisāraṃ paṭivinesi.

Soḷasa ākārā

344. “Atha kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa mahāyaññaṃ yajamānassa soḷasahākārehi cittaṃ sandassesi samādapesi samuttejesi sampahaṃsesi siyā kho pana bhoto rañño mahāyaññaṃ yajamānassa kocideva vattā – ‘rājā kho mahāvijito mahāyaññaṃ yajati, no ca kho tassa āmantitā khattiyā ānuyantā negamā ceva jānapadā ca; atha ca pana bhavaṃ rājā evarūpaṃ mahāyaññaṃ yajatī’ti. Evampi bhoto rañño vattā dhammato natthi. Bhotā kho pana raññā āmantitā khattiyā ānuyantā negamā ceva jānapadā ca. Imināpetaṃ bhavaṃ rājā jānātu, yajataṃ bhavaṃ, sajjataṃ bhavaṃ, modataṃ bhavaṃ, cittameva bhavaṃ antaraṃ pasādetu.

“Siyā kho pana bhoto rañño mahāyaññaṃ yajamānassa kocideva vattā – ‘rājā kho mahāvijito mahāyaññaṃ yajati, no ca kho tassa āmantitā amaccā pārisajjā negamā ceva jānapadā ca…pe… brāhmaṇamahāsālā negamā ceva jānapadā ca…pe… gahapatinecayikā negamā ceva jānapadā ca, atha ca pana bhavaṃ rājā evarūpaṃ mahāyaññaṃ yajatī’ti. Evampi bhoto rañño vattā dhammato natthi. Bhotā kho pana raññā āmantitā gahapatinecayikā negamā ceva jānapadā ca. Imināpetaṃ bhavaṃ rājā jānātu, yajataṃ bhavaṃ, sajjataṃ bhavaṃ, modataṃ bhavaṃ, cittameva bhavaṃ antaraṃ pasādetu.

“Siyā kho pana bhoto rañño mahāyaññaṃ yajamānassa kocideva vattā – ‘rājā kho mahāvijito mahāyaññaṃ yajati, no ca kho ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, atha ca pana bhavaṃ rājā evarūpaṃ mahāyaññaṃ yajatī’ti. Evampi bhoto rañño vattā dhammato natthi. Bhavaṃ kho pana rājā ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Imināpetaṃ bhavaṃ rājā jānātu, yajataṃ bhavaṃ, sajjataṃ bhavaṃ, modataṃ bhavaṃ, cittameva bhavaṃ antaraṃ pasādetu.

“Siyā kho pana bhoto rañño mahāyaññaṃ yajamānassa kocideva vattā – ‘rājā kho mahāvijito mahāyaññaṃ yajati no ca kho abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya…pe… no ca kho aḍḍho mahaddhano mahābhogo pahūtajātarūparajato pahūtavittūpakaraṇo pahūtadhanadhañño paripuṇṇakosakoṭṭhāgāro…pe… no ca kho balavā caturaṅginiyā senāya samannāgato assavāya ovādapaṭikarāya sahati maññe paccatthike yasasā…pe… no ca kho saddho dāyako dānapati anāvaṭadvāro samaṇabrāhmaṇakapaṇaddhikavaṇibbakayācakānaṃ opānabhūto puññāni karoti…pe… no ca kho bahussuto tassa tassa sutajātassa…pe… no ca kho tassa tasseva kho pana bhāsitassa atthaṃ jānāti “ayaṃ imassa bhāsitassa attho, ayaṃ imassa bhāsitassa attho”ti…pe… no ca kho paṇḍito viyatto medhāvī paṭibalo atītānāgatapaccuppanne atthe cintetuṃ, atha ca pana bhavaṃ rājā evarūpaṃ mahāyaññaṃ yajatī’ti. Evampi bhoto rañño vattā dhammato natthi. Bhavaṃ kho pana rājā paṇḍito viyatto medhāvī paṭibalo atītānāgatapaccuppanne atthe cintetuṃ. Imināpetaṃ bhavaṃ rājā jānātu, yajataṃ bhavaṃ, sajjataṃ bhavaṃ, modataṃ bhavaṃ, cittameva bhavaṃ antaraṃ pasādetu.

“Siyā kho pana bhoto rañño mahāyaññaṃ yajamānassa kocideva vattā – ‘rājā kho mahāvijito mahāyaññaṃ yajati. No ca khvassa purohito brāhmaṇo ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena; atha ca pana bhavaṃ rājā evarūpaṃ mahāyaññaṃ yajatī’ti. Evampi bhoto rañño vattā dhammato natthi. Bhoto kho pana rañño purohito brāhmaṇo ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Imināpetaṃ bhavaṃ rājā jānātu, yajataṃ bhavaṃ, sajjataṃ bhavaṃ, modataṃ bhavaṃ, cittameva bhavaṃ antaraṃ pasādetu.

“Siyā kho pana bhoto rañño mahāyaññaṃ yajamānassa kocideva vattā – ‘rājā kho mahāvijito mahāyaññaṃ yajati. No ca khvassa purohito brāhmaṇo ajjhāyako mantadharo tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo…pe… no ca khvassa purohito brāhmaṇo sīlavā vuddhasīlī vuddhasīlena samannāgato…pe… no ca khvassa purohito brāhmaṇo paṇḍito viyatto medhāvī paṭhamo vā dutiyo vā sujaṃ paggaṇhantānaṃ, atha ca pana bhavaṃ rājā evarūpaṃ mahāyaññaṃ yajatī’ti. Evampi bhoto rañño vattā dhammato natthi. Bhoto kho pana rañño purohito brāhmaṇo paṇḍito viyatto medhāvī paṭhamo vā dutiyo vā sujaṃ paggaṇhantānaṃ. Imināpetaṃ bhavaṃ rājā jānātu, yajataṃ bhavaṃ, sajjataṃ bhavaṃ, modataṃ bhavaṃ, cittameva bhavaṃ antaraṃ pasādetūti. Imehi kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa mahāyaññaṃ yajamānassa soḷasahi ākārehi cittaṃ sandassesi samādapesi samuttejesi sampahaṃsesi.

345. “Tasmiṃ kho, brāhmaṇa, yaññe neva gāvo haññiṃsu, na ajeḷakā haññiṃsu, na kukkuṭasūkarā haññiṃsu, na vividhā pāṇā saṃghātaṃ āpajjiṃsu, na rukkhā chijjiṃsu yūpatthāya, na dabbhā lūyiṃsu barihisatthāya [parihiṃsatthāya (syā. ka. sī. ka.), parahiṃsatthāya (ka.)]. Yepissa ahesuṃ dāsāti vā pessāti vā kammakarāti vā, tepi na daṇḍatajjitā na bhayatajjitā na assumukhā rudamānā parikammāni akaṃsu. Atha kho ye icchiṃsu, te akaṃsu, ye na icchiṃsu, na te akaṃsu; yaṃ icchiṃsu, taṃ akaṃsu, yaṃ na icchiṃsu, na taṃ akaṃsu. Sappitelanavanītadadhimadhuphāṇitena ceva so yañño niṭṭhānamagamāsi.

346. “Atha kho, brāhmaṇa, khattiyā ānuyantā negamā ceva jānapadā ca, amaccā pārisajjā negamā ceva jānapadā ca, brāhmaṇamahāsālā negamā ceva jānapadā ca, gahapatinecayikā negamā ceva jānapadā ca pahūtaṃ sāpateyyaṃ ādāya rājānaṃ mahāvijitaṃ upasaṅkamitvā evamāhaṃsu – ‘idaṃ, deva, pahūtaṃ sāpateyyaṃ devaññeva uddissābhataṃ, taṃ devo paṭiggaṇhātū’ti. ‘Alaṃ, bho, mamāpidaṃ pahūtaṃ sāpateyyaṃ dhammikena balinā abhisaṅkhataṃ; tañca vo hotu, ito ca bhiyyo harathā’ti. Te raññā paṭikkhittā ekamantaṃ apakkamma evaṃ samacintesuṃ – ‘na kho etaṃ amhākaṃ patirūpaṃ, yaṃ mayaṃ imāni sāpateyyāni punadeva sakāni gharāni paṭihareyyāma. Rājā kho mahāvijito mahāyaññaṃ yajati, handassa mayaṃ anuyāgino homā’ti.

347. “Atha kho, brāhmaṇa, puratthimena yaññavāṭassa [yaññāvāṭassa (sī. pī. ka.)] khattiyā ānuyantā negamā ceva jānapadā ca dānāni paṭṭhapesuṃ. Dakkhiṇena yaññavāṭassa amaccā pārisajjā negamā ceva jānapadā ca dānāni paṭṭhapesuṃ. Pacchimena yaññavāṭassa brāhmaṇamahāsālā negamā ceva jānapadā ca dānāni paṭṭhapesuṃ. Uttarena yaññavāṭassa gahapatinecayikā negamā ceva jānapadā ca dānāni paṭṭhapesuṃ.

“Tesupi kho, brāhmaṇa, yaññesu neva gāvo haññiṃsu, na ajeḷakā haññiṃsu, na kukkuṭasūkarā haññiṃsu, na vividhā pāṇā saṃghātaṃ āpajjiṃsu, na rukkhā chijjiṃsu yūpatthāya, na dabbhā lūyiṃsu barihisatthāya. Yepi nesaṃ ahesuṃ dāsāti vā pessāti vā kammakarāti vā, tepi na daṇḍatajjitā na bhayatajjitā na assumukhā rudamānā parikammāni akaṃsu. Atha kho ye icchiṃsu, te akaṃsu, ye na icchiṃsu, na te akaṃsu; yaṃ icchiṃsu, taṃ akaṃsu, yaṃ na icchiṃsu na taṃ akaṃsu. Sappitelanavanītadadhimadhuphāṇitena ceva te yaññā niṭṭhānamagamaṃsu.

“Iti cattāro ca anumatipakkhā, rājā mahāvijito aṭṭhahaṅgehi samannāgato, purohito brāhmaṇo catūhaṅgehi samannāgato; tisso ca vidhā ayaṃ vuccati brāhmaṇa tividhā yaññasampadā soḷasaparikkhārā”ti.

348. Evaṃ vutte, te brāhmaṇā unnādino uccāsaddamahāsaddā ahesuṃ – “aho yañño, aho yaññasampadā”ti! Kūṭadanto pana brāhmaṇo tūṇhībhūtova nisinno hoti. Atha kho te brāhmaṇā kūṭadantaṃ brāhmaṇaṃ etadavocuṃ – “kasmā pana bhavaṃ kūṭadanto samaṇassa gotamassa subhāsitaṃ subhāsitato nābbhanumodatī”ti? “Nāhaṃ, bho, samaṇassa gotamassa subhāsitaṃ subhāsitato nābbhanumodāmi. Muddhāpi tassa vipateyya, yo samaṇassa gotamassa subhāsitaṃ subhāsitato nābbhanumodeyya. Api ca me, bho, evaṃ hoti – samaṇo gotamo na evamāha – ‘evaṃ me sutan’ti vā ‘evaṃ arahati bhavitun’ti vā; api ca samaṇo gotamo – ‘evaṃ tadā āsi, itthaṃ tadā āsi’ tveva bhāsati. Tassa mayhaṃ bho evaṃ hoti – ‘addhā samaṇo gotamo tena samayena rājā vā ahosi mahāvijito yaññassāmi purohito vā brāhmaṇo tassa yaññassa yājetā’ti. Abhijānāti pana bhavaṃ gotamo evarūpaṃ yaññaṃ yajitvā vā yājetvā vā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjitāti”? “Abhijānāmahaṃ, brāhmaṇa, evarūpaṃ yaññaṃ yajitvā vā yājetvā vā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjitā, ahaṃ tena samayena purohito brāhmaṇo ahosiṃ tassa yaññassa yājetā”ti.

Niccadānaanukulayaññaṃ

349. “Atthi pana, bho gotama, añño yañño imāya tividhāya yaññasampadāya [tividhayaññasampadāya (ka.)] soḷasaparikkhārāya appaṭṭhataro [appatthataro (syā. kaṃ.)] ca appasamārambhataro [appasamārabbhataro (sī. pī. ka.)] ca mahapphalataro ca mahānisaṃsataro cā”ti?

“Atthi kho, brāhmaṇa, añño yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā”ti.

“Katamo pana so, bho gotama, yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā”ti?

“Yāni kho pana tāni, brāhmaṇa, niccadānāni anukulayaññāni sīlavante pabbajite uddissa diyyanti; ayaṃ kho, brāhmaṇa, yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā”ti.

“Ko nu kho, bho gotama, hetu ko paccayo, yena taṃ niccadānaṃ anukulayaññaṃ imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhatarañca appasamārambhatarañca mahapphalatarañca mahānisaṃsatarañcā”ti?

“Na kho, brāhmaṇa, evarūpaṃ yaññaṃ upasaṅkamanti arahanto vā arahattamaggaṃ vā samāpannā. Taṃ kissa hetu? Dissanti hettha, brāhmaṇa, daṇḍappahārāpi galaggahāpi, tasmā evarūpaṃ yaññaṃ na upasaṅkamanti arahanto vā arahattamaggaṃ vā samāpannā. Yāni kho pana tāni, brāhmaṇa, niccadānāni anukulayaññāni sīlavante pabbajite uddissa diyyanti; evarūpaṃ kho, brāhmaṇa, yaññaṃ upasaṅkamanti arahanto vā arahattamaggaṃ vā samāpannā. Taṃ kissa hetu? Na hettha, brāhmaṇa, dissanti daṇḍappahārāpi galaggahāpi, tasmā evarūpaṃ yaññaṃ upasaṅkamanti arahanto vā arahattamaggaṃ vā samāpannā. Ayaṃ kho, brāhmaṇa, hetu ayaṃ paccayo, yena taṃ niccadānaṃ anukulayaññaṃ imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhatarañca appasamārambhatarañca mahapphalatarañca mahānisaṃsatarañcā”ti.

350. “Atthi pana, bho gotama, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā”ti?

“Atthi kho, brāhmaṇa, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā”ti.

“Katamo pana so, bho gotama, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā”ti?

“Yo kho, brāhmaṇa, cātuddisaṃ saṅghaṃ uddissa vihāraṃ karoti, ayaṃ kho, brāhmaṇa, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā”ti.

351. “Atthi pana, bho gotama, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā”ti?

“Atthi kho, brāhmaṇa, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā”ti.

“Katamo pana so, bho gotama, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā”ti?

“Yo kho, brāhmaṇa, pasannacitto buddhaṃ saraṇaṃ gacchati, dhammaṃ saraṇaṃ gacchati, saṅghaṃ saraṇaṃ gacchati; ayaṃ kho, brāhmaṇa, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā”ti.

352. “Atthi pana, bho gotama, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā”ti?

“Atthi kho, brāhmaṇa, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā”ti.

“Katamo pana so, bho gotama, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā”ti?

“Yo kho, brāhmaṇa, pasannacitto sikkhāpadāni samādiyati – pāṇātipātā veramaṇiṃ, adinnādānā veramaṇiṃ, kāmesumicchācārā veramaṇiṃ, musāvādā veramaṇiṃ, surāmerayamajjapamādaṭṭhānā veramaṇiṃ. Ayaṃ kho, brāhmaṇa, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā”ti.

353. “Atthi pana, bho gotama, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi imehi ca sikkhāpadehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā”ti?

“Atthi kho, brāhmaṇa, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi imehi ca sikkhāpadehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā”ti.

“Katamo pana so, bho gotama, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi imehi ca sikkhāpadehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cā”ti?

“Idha, brāhmaṇa, tathāgato loke uppajjati arahaṃ sammāsambuddho…pe… (yathā 190-212 anucchedesu, evaṃ vitthāretabbaṃ). Evaṃ kho, brāhmaṇa, bhikkhu sīlasampanno hoti…pe… paṭhamaṃ jhānaṃ upasampajja viharati. Ayaṃ kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro ca…pe… dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ…pe… catutthaṃ jhānaṃ upasampajja viharati. Ayampi kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro cāti. Ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti…pe… ayampi kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro ca…pe… nāparaṃ itthattāyāti pajānāti. Ayampi kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṃsataro ca. Imāya ca, brāhmaṇa, yaññasampadāya aññā yaññasampadā uttaritarā vā paṇītatarā vā natthī”ti.

Kūṭadantaupāsakattapaṭivedanā

354. Evaṃ vutte, kūṭadanto brāhmaṇo bhagavantaṃ etadavoca – “abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ. Esāhaṃ bho gotama satta ca usabhasatāni satta ca vacchatarasatāni satta ca vacchatarīsatāni satta ca ajasatāni satta ca urabbhasatāni muñcāmi, jīvitaṃ demi, haritāni ceva tiṇāni khādantu, sītāni ca pānīyāni pivantu, sīto ca nesaṃ vāto upavāyatū”ti.

Sotāpattiphalasacchikiriyā

355. Atha kho bhagavā kūṭadantassa brāhmaṇassa anupubbiṃ kathaṃ kathesi, seyyathidaṃ, dānakathaṃ sīlakathaṃ saggakathaṃ; kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nekkhamme ānisaṃsaṃ pakāsesi. Yadā bhagavā aññāsi kūṭadantaṃ brāhmaṇaṃ kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā, taṃ pakāsesi – dukkhaṃ samudayaṃ nirodhaṃ maggaṃ. Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya, evameva kūṭadantassa brāhmaṇassa tasmiññeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – “yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamman”ti.

356. Atha kho kūṭadanto brāhmaṇo diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṃ etadavoca – “adhivāsetu me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena.

357. Atha kho kūṭadanto brāhmaṇo bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho kūṭadanto brāhmaṇo tassā rattiyā accayena sake yaññavāṭe paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi – “kālo, bho gotama; niṭṭhitaṃ bhattan”ti.

358. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena kūṭadantassa brāhmaṇassa yaññavāṭo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.

Atha kho kūṭadanto brāhmaṇo buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho kūṭadanto brāhmaṇo bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho kūṭadantaṃ brāhmaṇaṃ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmīti.

Kūṭadantasuttaṃ niṭṭhitaṃ pañcamaṃ.

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五 究罗檀头经

一 我是这样听说的。有一个时候，世尊和五百位大比丘组成的僧团一起，在摩揭陀国游化，去到摩揭陀国一个叫做卡努玛达的婆罗门村庄。世尊就住在卡努玛达村的芒果林园（庵婆罗林园）。

那时，有一位名叫究罗檀头的婆罗门住在卡努玛达村。这个村庄人口、牲畜众多，草木、水源、谷物都很丰富，是摩揭陀国的斯尼耶·频毗沙罗王赏赐给他的封地，作为净施。那时，究罗檀头婆罗门正准备举行一场盛大的祭祀，已经有七百头公牛、七百头小公牛、七百头小母牛、七百只母山羊、七百只公绵羊被送到祭祀柱旁，准备用作牺牲。

二 卡努玛达村的婆罗门和居家者们听说：“从释迦族出家、身为释迦族之子的沙门乔达摩，和五百位大比丘组成的僧团一起，正在摩揭陀国游化，现住在卡努玛达村的芒果林园。关于这位世尊乔达摩，有这样的好名声传扬开来：‘那位世尊是阿罗汉、正等正觉者、明行具足者、善逝、世间解、无上士、调御丈夫、天人导师、佛陀、世尊。’他凭借自身的超凡智慧，在完全证悟后，向包含天神、魔罗、梵天在内的这个世界，以及沙门、婆罗门、天神和人类的众生宣说（正法）。他所教导的法，初、中、后阶段都善好，义理圆满，言辞巧妙，揭示了完全圆满、清净的梵行。能够见到这样的阿罗汉，真是非常幸运啊！”

于是，卡努玛达村的婆罗门和居家者们，便成群结队地从卡努玛达村出发，前往芒果林园。

三 那时，究罗檀头婆罗门正在高楼上准备午睡，看见卡努玛达村的婆罗门和居家者们成群结队地从村里出来，前往芒果林园，便问侍者道：

“侍者啊，卡努玛达村的婆罗门和居家者们，成群结队地从村里出来，往芒果林园去，是为了什么呢？”

（侍者回答说：）“先生，有一位从释迦族出家、身为释迦族之子的沙门乔达摩，和五百位大比丘组成的僧团一起，正在摩揭陀国游化，现住在卡努玛达村的芒果林园。关于那位世尊乔达摩，有这样的好名声传扬开来：‘那位世尊是阿罗汉、正等正觉者、明行具足者、善逝、世间解、无上士、调御丈夫、天人导师、佛陀、世尊。’他们是去拜见那位世尊乔达摩的。”

四 这时，究罗檀头婆罗门心里这样想：“我听说过这件事：‘沙门乔达摩了知三种祭祀成就（仪式）和十六种辅助条件（祭法）。’但是我并不知道这三种祭祀成就和十六种辅助条件，而我正想举行一场盛大的祭祀。那么，我何不去沙门乔达摩那里，请教关于这三种祭祀成就和十六种辅助条件呢？”

于是，究罗檀头婆罗门对侍者说：“侍者！既然如此，你现在就到卡努玛达村的婆罗门和居家者们那里去，对他们这样说：‘究罗檀头婆罗门说：请各位稍等片刻，究罗檀头婆罗门也要去拜见沙门乔达摩。’”

侍者领命，回答说：“是的，先生。”然后就去了卡努玛达村的婆罗门和居家者们那里，对他们说道：“各位先生，究罗檀头婆罗门让我转告：‘请各位稍等片刻，究罗檀头婆罗门也要去拜见沙门乔达摩。’”

五 那时，有数百位婆罗门正住在卡努玛达村，他们是为了参加究罗檀头婆罗门那场盛大的祭祀而来的。他们听说：“究罗檀头婆罗门要去拜见沙门乔达摩。” 于是他们就来到究罗檀头婆罗门这里，问道：

“尊贵的究罗檀头，您要去拜见沙门乔达摩，是真的吗？”

（究罗檀头回答：）“是的，各位，我也正打算去拜见沙门乔达摩。”

六 “尊贵的究罗檀头不应该去拜见沙门乔达摩，您去拜见沙门乔达摩是非常不合适的。如果您去拜见沙门乔达摩，您的名声将会减损，而沙门乔达摩的名声将会增加。因为您的名声会减损，沙门乔达摩的名声会增加，所以您去拜见沙门乔达摩是不合适的。应该是沙门乔达摩来拜见您才对。

您，尊贵的究罗檀头，父母双方出身高贵，血统纯正，上溯到第七代祖先，家世清白无可指责。就凭这一点，您也不应该去拜见沙门乔达摩；应该是沙门乔达摩来拜见您才对。

您，尊贵的究罗檀头，富有、资财丰厚、家产巨大……（等等）……

您，尊贵的究罗檀头，博学、通晓传承，精通三吠陀（圣典），包括词汇学、仪式学、音韵学以及作为第五部分的史传，通晓语源学和语法学，并且对于顺世论（自然哲学）和大人相学也了了分明，没有任何遗漏……（等等）……

您，尊贵的究罗檀头，容貌英俊、仪表堂堂、令人景仰，具有最上等的肤色和仪态，有梵天的肤色和威仪，仪表非凡，令人乐于瞻仰……（等等）……

您，尊贵的究罗檀头，持戒、戒行增上，具足增长的戒德……（等等）……

您，尊贵的究罗檀头，言语美妙、谈吐优雅，具有流畅、清晰、易懂、含义明确的言辞……（等等）……

您，尊贵的究罗檀头，是许多人的老师和老师的老师，教导三百名年轻婆罗门学习吠陀经典；还有许多来自不同地方、不同国土的年轻婆罗门，渴望学习吠陀经典而来到您这里……（等等）……

您，尊贵的究罗檀头，年高德劭、是位长者，已经上了年纪。而沙门乔达摩还年轻，出家时间也不长……（等等）……

您，尊贵的究罗檀头，受到摩揭陀国斯尼耶·频毗沙罗王的尊敬、重视、推崇、供养和礼敬……（等等）……

您，尊贵的究罗檀头，也受到婆罗门波卡拉萨帝的尊敬、重视、推崇、供养和礼敬……（等等）……

您，尊贵的究罗檀头，居住在卡努玛达村，这个村庄人口、牲畜众多，草木、水源、谷物都很丰富，是摩揭陀国的斯尼耶·频毗沙罗王赏赐给您的王家封地，作为净施。就凭这一点，您，尊贵的究罗檀头，也不应该去拜见沙门乔达摩。应该是沙门乔达摩来拜见您才对。”

七 听了这些话，究罗檀头婆罗门对那些婆罗门说：

“那么，各位，也请听我说说，为什么应该由我们去拜见尊者乔达摩，而不是尊者乔达摩来拜见我们。

沙门乔达摩，各位，父母双方出身高贵，血统纯正，上溯到第七代祖先，家世清白无可指责。就凭这一点，就不应该是尊者乔达摩来拜见我们，而应该由我们去拜见尊者乔达摩才对。

沙门乔达摩，各位，舍弃了庞大的亲族而出家……（等等）……

沙门乔达摩，各位，舍弃了埋藏在地里和放在地上的大量黄金白银而出家……（等等）……

沙门乔达摩，各位，正当年轻，头发乌黑亮丽，充满青春活力，在人生的第一阶段就舍弃家庭，过上了无家的出家生活……（等等）……

沙门乔达摩，各位，是在父母并不情愿、泪流满面的情况下，剃除须发，穿上袈裟，舍弃家庭，过上了无家的出家生活……（等等）……

沙门乔达摩，各位，容貌英俊、仪表堂堂、令人景仰，具有最上等的肤色和仪态，有梵天的肤色和威仪，仪表非凡，令人乐于瞻仰……（等等）……

沙门乔达摩，各位，持戒、具足圣戒、具足善戒，拥有善妙的戒行……（等等）……

沙门乔达摩，各位，言语美妙、谈吐优雅，具有流畅、清晰、易懂、含义明确的言辞……（等等）……

沙门乔达摩，各位，是许多人的老师和老师的老师……（等等）……

沙门乔达摩，各位，贪欲已尽，轻浮已除……（等等）……

沙门乔达摩，各位，是主张业力论者、主张行动论者，他向婆罗门大众倡导远离罪恶……（等等）……

沙门乔达摩，各位，出身于高贵的刹帝利家族，纯正的刹帝利家族而出家……（等等）……

沙门乔达摩，各位，出身于富有的家族，资财丰厚、家产巨大而出家……（等等）……

人们，各位，从遥远的国家、遥远的地区前来向沙门乔达摩请教问题……（等等）……

成千上万的天神，各位，都已终生皈依沙门乔达摩……（等等）……

关于沙门乔达摩，各位，有这样的好名声传扬开来：‘那位世尊是阿罗汉、正等正觉者、明行具足者、善逝、世间解、无上士、调御丈夫、天人导师、佛陀、世尊。’……（等等）……

沙门乔达摩，各位，具足三十二大人相……（等等）……

沙门乔达摩，各位，总是说‘欢迎！’，和蔼友善、平易近人、不皱眉头、面容开朗、主动问候……（等等）……

沙门乔达摩，各位，受到比丘、比丘尼、优婆塞、优婆夷四众弟子的尊敬、重视、推崇、供养和礼敬……（等等）……

许多天神和人类，各位，都对沙门乔达摩深信不疑……（等等）……

无论沙门乔达摩，各位，住在哪个村庄或市镇，那里的非人（鬼神）就不会骚扰人类……（等等）……

沙门乔达摩，各位，拥有僧团，是僧团的领导者，是僧团的导师，被公认为（当时）各种外道导师中的最上者；各位，其他沙门婆罗门或许因为这样那样的原因而获得名声，但沙门乔达摩的名声不是这样得来的，而是因为具备无上的智慧和德行才获得如此名声……（等等）……

摩揭陀国的斯尼耶·频毗沙罗王，各位，连同他的儿子、妻子、臣子、官员，都已终生皈依沙门乔达摩……（等等）……

拘萨罗国的波斯匿王，各位，连同他的儿子、妻子、臣子、官员，都已终生皈依沙门乔达摩……（等等）……

婆罗门波卡拉萨帝，各位，连同他的儿子、妻子、臣子、官员，都已终生皈依沙门乔达摩……（等等）……

沙门乔达摩，各位，受到摩揭陀国斯尼耶·频毗沙罗王的尊敬、重视、推崇、供养和礼敬……（等等）……

沙门乔达摩，各位，受到拘萨罗国波斯匿王的尊敬、重视、推崇、供养和礼敬……（等等）……

沙门乔达摩，各位，受到婆罗门波卡拉萨帝的尊敬、重视、推崇、供养和礼敬……（等等）……

沙门乔达摩，各位，已经到达卡努玛达村，住在芒果林园。各位，无论什么样的沙门或婆罗门，来到我们村庄的范围内，就都是我们的客人。客人是应当受到我们尊敬、重视、推崇、供养和礼敬的。现在，沙门乔达摩已经到达卡努玛达村，住在芒果林园，沙门乔达摩就是我们的客人。客人理应受到我们尊敬、重视、推崇、供养和礼敬。就凭这一点，就不应该是尊者乔达摩来拜见我们，而应该由我们去拜见尊者乔达摩才对。各位，我所知道的尊者乔达摩的功德，也就只有这些了，但尊者乔达摩的功德远不止这些。尊者乔达摩的功德是无量无边的。”

八 听了这话，那些婆罗门对究罗檀头婆罗门说：“尊贵的究罗檀头，既然您这样称赞沙门乔达摩的功德，那么就算尊者乔达摩住在一百由旬（约700-1500公里）之外，有信心的善男子也应当背着行囊前往拜见。既然如此，那么，我们大家就一起去拜见沙门乔达摩吧！”

于是，究罗檀头婆罗门就和婆罗门大众一起，前往芒果林园，去到世尊所在的地方。到达后，他与世尊互相问候，交谈了一些友好的话语，然后坐在一边。卡努玛达村的婆罗门和居家者们也到了，他们中有些人顶礼世尊后，坐在一边；有些人与世尊互相问候，交谈了一些友好的话语后，坐在一边；有些人向着世尊的方向合掌后，坐在一边；有些人报上自己的姓名和家族后，坐在一边；还有些人则默默地坐在一边。

九 坐在一边的究罗檀头婆罗门对世尊说：

“尊贵的乔达摩！我听说：‘沙门乔达摩了知三种祭祀成就和十六种辅助条件。’但我并不知道这三种祭祀成就和十六种辅助条件，而我正想举行一场盛大的祭祀。善哉！尊贵的乔达摩，请您为我解说这三种祭祀成就和十六种辅助条件吧。”

“那么，婆罗门！你仔细听，好好思考，我这就为你解说。”世尊说道。

究罗檀头婆罗门回答世尊说：“是的，尊者。”世尊便开始解说：

十 “婆罗门！很久以前，有一位名叫摩诃毗祭塔（Mahāvijita，意为‘大胜’）的国王，他非常富有，拥有大量的黄金、白银，资财丰厚，库藏充盈。婆罗门！那时，这位摩诃毗祭塔王独自在安静的地方静思时，心中生起这样的念头：‘我已经获得了人间丰厚的财富，征服并统治着广阔的国土。那么，我应该举行一场盛大的祭祀，这将给我带来长久的利益和安乐。’

婆罗门！于是，摩诃毗祭塔王召来他的国师（祭司）婆罗门，对他说：‘婆罗门啊！我独自在安静的地方静思时，心中生起这样的念头：“我已经获得了人间丰厚的财富，征服并统治着广阔的国土。那么，我应该举行一场盛大的祭祀，这将给我带来长久的利益和安乐。”婆罗门！我想要举行一场盛大的祭祀。请您教导我，如何做才能使我获得长久的利益和安乐。’”

十一 婆罗门！听了这话，国师婆罗门对摩诃毗祭塔王说：

‘陛下，您的国土现在正有祸患、受到侵扰。村庄里有抢劫杀害，城镇里有抢劫杀害，道路上也有拦路抢劫。陛下，如果您在这样一个充满祸患、受到侵扰的国土上强行征税，那您这样做是不恰当的。或许陛下您会这样想：“我要用死刑、监禁、没收财产、斥责、流放等手段来彻底铲除这些盗贼祸患。”然而，这并不是彻底根除盗贼祸患的正确方法。那些侥幸逃脱惩罚的人，将来还会继续侵扰陛下的国土。’

‘不过，通过这样的措施，才能真正彻底地根除这种盗贼祸患。那就是：陛下，对于您国土中那些致力于农耕和畜牧的人，请您发给他们种子和口粮；对于那些致力于经商的人，请您发给他们资本；对于那些致力于为王室服务的人，请您给他们安排好食物和薪水。这样，当人们都专注于自己的工作时，他们就不会侵扰陛下的国土了；陛下您的国库也会大大充实；国土将会安宁稳固，没有荆棘（祸患），不受侵扰；人们会欢欣喜悦，抱着孩子在胸前跳舞，我想，他们将会家家户户敞开大门，安居乐业。’

婆罗门！摩诃毗祭塔王听从了国师婆罗门的建议，回答说：‘就按您说的办。’于是，对于王国里致力于农耕和畜牧的人，摩诃毗祭塔王发给了他们种子和口粮；对于致力于经商的人，发给了他们资本；对于致力于为王室服务的人，安排了食物和薪水。结果，人们都专注于自己的工作，不再侵扰国王的国土，国王的国库也大大充实了。国土变得安宁稳固，没有荆棘（祸患），不受侵扰，人们欢欣喜悦，抱着孩子在胸前跳舞，我想，他们都家家户户敞开大门，安居乐业了。

十二 婆罗门！那时，摩诃毗祭塔王对国师婆罗门说：‘尊者啊，按照您的建议，我国的盗贼祸患已经被根除了。我的国库也大大充实。国土安宁稳固，没有荆棘（祸患），不受侵扰，人们欢欣喜悦，抱着孩子在胸前跳舞，我想，他们都家家户户敞开大门，安居乐业了。婆罗门！我现在想要举行盛大的祭祀，请您教导我，如何做才能使我获得长久的利益和安乐。’

（国师婆罗门说：）‘那么，陛下，您应该召集国土中所有（一）听命于您的刹帝利们，无论是在首都的还是在地方的，对他们说：“各位！我想要举行一场盛大的祭祀，请你们同意我这样做，这将给我带来长久的利益和安乐。”您还应该召集国土中所有（二）王室的官员和大臣们，无论是在首都的还是在地方的……（等等）……（三）富有的婆罗门大户们，无论是在首都的还是在地方的……（等等）……（四）富有的居家者们，无论是在首都的还是在地方的，对他们说：“各位！我想要举行一场盛大的祭祀，请你们同意我这样做，这将给我带来长久的利益和安乐。”’

婆罗门！摩诃毗祭塔王听从了国师婆罗门的建议，回答说：‘就按您说的办。’于是，他召集了国土中所有（一）听命于他的刹帝利们，无论是在首都的还是在地方的，对他们说：‘各位！我想要举行一场盛大的祭祀，请你们同意我这样做，这将给我带来长久的利益和安乐。’他们回答说：‘陛下！请举行祭祀吧！大王，现在正是举行祭祀的时候！’他又召集了国土中所有（二）王室的官员和大臣们，无论是在首都的还是在地方的……（等等）……（三）富有的婆罗门大户们，无论是在首都的还是在地方的……（等等）……（四）富有的居家者们，无论是在首都的还是在地方的，对他们说：‘各位！我想要举行一场盛大的祭祀，请你们同意我这样做，这将给我带来长久的利益和安乐。’他们回答说：‘陛下！请举行祭祀吧！大王，现在正是举行祭祀的时候！’

就这样，这四类人的同意，构成了那场祭祀的（第一批）资助条件。

十三 摩诃毗祭塔王具足八种品质：（一）父母双方出身高贵，血统纯正，上溯到第七代祖先，家世清白无可指责；（二）容貌英俊、仪表堂堂、令人景仰，具有最上等的肤色和仪态，有梵天的肤色和威仪，仪表非凡，令人乐于瞻仰；（三）富有、资财丰厚、家产巨大，拥有大量的黄金白银，拥有丰富的资财和用具，拥有充足的财富和谷物，库藏充盈；（四）强大有力，拥有装备齐全、声威远播、能慑服敌军、听从指挥的四种军队（象兵、马兵、车兵、步兵）；（五）有信心，乐于布施，是慷慨的施主，大门敞开，如同泉源一般，为沙门、婆罗门、穷人、旅客、乞丐布施所需，广行功德；（六）博闻强记，听闻各种知识；（七）能理解所听闻的各种言说的含义：‘这是这句话的意思，那是那句话的意思’；（八）智慧、敏捷、贤明，有能力思考过去、现在和未来的事情。摩诃毗祭塔王具足这八种品质。

这八种品质，也构成了那场祭祀的资助条件。

十四 国师婆罗门具足四种品质：（一）父母双方出身高贵，血统纯正，上溯到第七代祖先，家世清白无可指责；（二）博学、通晓传承，精通三吠陀，包括词汇学、仪式学、音韵学以及作为第五部分的史传，通晓语源学和语法学，并且对于顺世论（自然哲学）和大人相学也了了分明，没有任何遗漏；（三）持戒、戒行增上，具足增长的戒德；（四）智慧、敏捷、贤明，在主持祭祀拿起祭勺的人中，是首位或次位者。国师婆罗门具足这四种品质。

这四种品质，也构成了那场祭祀的资助条件。

十五 婆罗门！那时，国师婆罗门在摩诃毗祭塔王举行大祭祀之前，先向他开示了三种心态（vidhā）：‘陛下，当您准备要举行大祭祀时，心中可能会生起这样的后悔：“唉，我将要损失一大笔财富了！”——陛下，您不应该生起这样的后悔。陛下，当您正在举行大祭祀时，心中可能会生起这样的后悔：“唉，我正在损失一大笔财富了！”——陛下，您也不应该生起这样的后悔。陛下，当您举行完大祭祀后，心中可能会生起这样的后悔：“唉，我已经损失了一大笔财富了！”——陛下，您同样不应该生起这样的后悔。’

婆罗门！国师婆罗门在摩诃毗祭塔王举行祭祀之前，向他开示了这三种心态。

十六 婆罗门！那时，国师婆罗门在（国王）举行祭祀之前，以十种方式消除了国王对于接受供养者（来宾）可能产生的后悔之心：‘陛下，来参加您祭祀的人中，会有杀生的人，也会有不杀生的人。那些杀生的人，他们的行为只关乎他们自己。对于那些不杀生的人，愿陛下您专注于向他们献上祭品，让他们满足，让他们欢喜，愿陛下您内心对他们生起清净的信心。’

‘陛下，来参加您祭祀的人中，会有偷盗的人，也会有不偷盗的人……（等等）……会有邪淫的人，也会有不邪淫的人……会有说谎的人，也会有不说谎的人……会有说离间语的人，也会有不说离间语的人……会有说粗恶语的人，也会有不说粗恶语的人……会有说无益语的人，也会有不说无益语的人……会有贪婪的人，也会有不贪婪的人……会有心怀恶意的人，也会有心无恶意的人……会有持邪见的人，也会有持正见的人。那些持邪见的人，他们的行为只关乎他们自己。对于那些持正见的人，愿陛下您专注于向他们献上祭品，让他们满足，让他们欢喜，愿陛下您内心对他们生起清净的信心。’

婆罗门！国师婆罗门在（国王）举行祭祀之前，就是用这十种方式消除了国王对于接受供养者（来宾）可能产生的后悔之心。

十七 婆罗门！那时，国师婆罗门在摩诃毗祭塔王举行大祭祀的时候，以十六种方式开导、鼓励、激励、使国王的心欢喜起来：

‘陛下，当您举行大祭祀时，如果有人说：“摩诃毗祭塔王举行大祭祀，却没有邀请（1）国土中听命于他的刹帝利们，无论是在首都的还是在地方的来参与；即使这样，陛下还举行这样的大祭祀！”——陛下，这样说您的人是不符合事实的。陛下您已经邀请了国土中听命于您的刹帝利们，无论是在首都的还是在地方的。凭这一点，陛下您应当了知，请举行祭祀，请准备祭祀，请为此欢喜，请让您的内心专注于此而生起净信。’

‘陛下，当您举行大祭祀时，如果有人说：“摩诃毗祭塔王举行大祭祀，却没有邀请（2）国土中的王室官员和大臣们，无论是在首都的还是在地方的……（等等）……（3）富有的婆罗门大户们，无论是在首都的还是在地方的……（等等）……（4）富有的居家者们，无论是在首都的还是在地方的来参与；即使这样，陛下还举行这样的大祭祀！”——陛下，这样说您的人是不符合事实的。陛下您已经邀请了国土中富有的居家者们，无论是在首都的还是在地方的。凭这一点，陛下您应当了知，请举行祭祀，请准备祭祀，请为此欢喜，请让您的内心专注于此而生起净信。’

‘陛下，当您举行大祭祀时，如果有人说：“摩诃毗祭塔王举行大祭祀，但他（5）并非父母双方出身高贵，血统纯正，上溯到第七代祖先，家世清白无可指责；即使这样，陛下还举行这样的大祭祀！”——陛下，这样说您的人是不符合事实的。陛下您是父母双方出身高贵，血统纯正，上溯到第七代祖先，家世清白无可指责的。凭这一点，陛下您应当了知，请举行祭祀，请准备祭祀，请为此欢喜，请让您的内心专注于此而生起净信。’

‘陛下，当您举行大祭祀时，如果有人说：“摩诃毗祭塔王举行大祭祀，但他（6）并非容貌英俊、仪表堂堂、令人景仰，具有最上等的肤色和仪态……（等等）……（7）并非富有、资财丰厚、家产巨大……（等等）……（8）并非强大有力，拥有……四种军队……（等等）……（9）并非有信心，乐于布施……（等等）……（10）并非博闻强记……（等等）……（11）并非能理解……言说的含义……（等等）……（12）并非智慧、敏捷、贤明，有能力思考过去、现在和未来的事情；即使这样，陛下还举行这样的大祭祀！”——陛下，这样说您的人是不符合事实的。陛下您是智慧、敏捷、贤明，有能力思考过去、现在和未来的事情的。凭这一点，陛下您应当了知，请举行祭祀，请准备祭祀，请为此欢喜，请让您的内心专注于此而生起净信。’

‘陛下，当您举行大祭祀时，如果有人说：“摩诃毗祭塔王举行大祭祀，但他的国师婆罗门（13）并非父母双方出身高贵……家世清白无可指责；即使这样，陛下还举行这样的大祭祀！”——陛下，这样说您的人是不符合事实的。您的国师婆罗门是父母双方出身高贵……家世清白无可指责的。凭这一点，陛下您应当了知，请举行祭祀，请准备祭祀，请为此欢喜，请让您的内心专注于此而生起净信。’

‘陛下，当您举行大祭祀时，如果有人说：“摩诃毗祭塔王举行大祭祀，但他的国师婆罗门（14）并非博学、通晓传承……没有任何遗漏……（等等）……（15）并非持戒、戒行增上……（等等）……（16）并非智慧、敏捷、贤明，在主持祭祀拿起祭勺的人中，不是首位或次位者；即使这样，陛下还举行这样的大祭祀！”——陛下，这样说您的人是不符合事实的。您的国师婆罗门是智慧、敏捷、贤明，在主持祭祀拿起祭勺的人中，是首位或次位者。凭这一点，陛下您应当了知，请举行祭祀，请准备祭祀，请为此欢喜，请让您的内心专注于此而生起净信。’

婆罗门！国师婆罗门在摩诃毗祭塔王举行大祭祀的时候，就是用这十六种方式（4类同意 + 国王8种品质 + 国师4种品质 = 16）开导、鼓励、激励、使国王的心欢喜起来。

十八 婆罗门！在那场祭祀中，没有牛被宰杀，没有山羊或绵羊被宰杀，没有鸡或猪被宰杀，各种生物都没有遭受杀戮；没有树木被砍伐用来做祭祀柱；没有吉祥草（达婆草）被割断用来铺设祭坛。那些参与工作的仆人、信使或工人，也没有受到棍棒的威胁，没有受到恐惧的逼迫，没有含泪哭泣地干活。相反，那些愿意干活的人就干，不愿意的就不干；他们做自己想做的事，不做自己不想做的事。那场祭祀只用了酥油、芝麻油、生奶油、凝乳、蜂蜜和糖蜜就完成了。

十九 婆罗门！那时，听命于国王的刹帝利们，王室的官员和大臣们，富有的婆罗门大户们，富有的居家者们，无论是在首都的还是在地方的，都带着大量的财物前来见摩诃毗祭塔王，对他说：

‘陛下！这是我们特意为您带来的大量财物，请陛下收下吧！’

（国王说：）‘各位，不用了，我已经通过合法的税收积聚了足够的财物。这些还是归你们所有吧，你们还可以从我这里拿走更多！’

他们被国王拒绝后，退到一边商议道：‘我们把这些财物再带回自己家去，这可不合适。摩诃毗祭塔王正在举行大祭祀，那么，让我们也来举行附属的祭祀吧！’

二十 婆罗门！于是，（一）听命于国王的刹帝利们，无论是在首都的还是在地方的，就在祭祀场地的东边设立了布施处；（二）王室的官员和大臣们，无论是在首都的还是在地方的，就在祭祀场地的南边设立了布施处；（三）富有的婆罗门大户们，无论是在首都的还是在地方的，就在祭祀场地的西边设立了布施处；（四）富有的居家者们，无论是在首都的还是在地方的，就在祭祀场地的北边设立了布施处。

婆罗门！在他们的这些祭祀中，也没有牛被宰杀，没有山羊或绵羊被宰杀，没有鸡或猪被宰杀，各种生物都没有遭受杀戮；没有树木被砍伐用来做祭祀柱；没有吉祥草被割断用来铺设祭坛。那些参与工作的仆人、信使或工人，也没有受到棍棒的威胁，没有受到恐惧的逼迫，没有含泪哭泣地干活。相反，那些愿意干活的人就干，不愿意的就不干；他们做自己想做的事，不做自己不想做的事。他们的这些祭祀也只用了酥油、芝麻油、生奶油、凝乳、蜂蜜和糖蜜就完成了。

因此，有四类人的同意，国王具足八种品质，国师婆罗门具足四种品质；以及那三种心态。婆罗门！这就称为具足三种成就、十六种辅助条件的祭祀。”

二十一 世尊说完这番话时，那些婆罗门都高声喊道：“啊！多么殊胜的祭祀啊！多么圆满的祭祀成就啊！”然而，究罗檀头婆罗门却沉默地坐着。于是，那些婆罗门问究罗檀头婆罗门：

“尊贵的究罗檀头，您为什么不认同沙门乔达摩这善妙的开示，不随喜赞叹呢？”

（究罗檀头回答：）“各位，我并非不认同沙门乔达摩这善妙的开示，不随喜赞叹。谁要是不认同沙门乔达摩这善妙的开示，不随喜赞叹，他的脑袋恐怕会裂开！不过，各位，我心里是这样想的：沙门乔达摩并没有说‘我是这样听说的’或者‘应该会是这样’，而是直接肯定地说‘那时就是这样，那时的情况就是这样’。所以我心里就想：‘看来，沙门乔达摩在那时要么就是那位举行祭祀的摩诃毗祭塔王本人，要么就是主持那场祭祀的国师婆罗门。’尊贵的乔达摩，您是否还记得，举行了或主持了那样一场祭祀之后，（参与者）在身体败坏、死亡之后，投生到了善趣、天界呢？”

（世尊回答：）“婆罗门！我确实记得，举行了或主持了那样一场祭祀之后，（参与者）在身体败坏、死亡之后，投生到了善趣、天界。那时，我正是主持那场祭祀的国师婆罗门。”

二十二 “尊贵的乔达摩！那么，有没有另一种祭祀，比刚才说的那种具足三种成就、十六种辅助条件的祭祀，花费更少、准备更简单，却能带来更大利益、更大功德呢？”

“婆罗门！确实有另一种祭祀，比那种具足三种成就、十六种辅助条件的祭祀，花费更少、准备更简单，而且能带来更大利益、更大功德。”

“尊贵的乔达摩，那么，那是怎样的一种祭祀呢？”

“婆罗门！那就是为了利益那些持戒的出家人而持续进行的布施，作为家族世代相传的供养。这种祭祀，婆罗门，就比那种具足三种成就、十六种辅助条件的祭祀，花费更少、准备更简单，而且能带来更大利益、更大功德。”

二十三 “尊贵的乔达摩！是什么原因、什么缘由，使得这种为了利益持戒出家人而进行的持续布施、家族供养，会比那种具足三种成就、十六种辅助条件的祭祀，花费更少、准备更简单，而且能带来更大利益、更大功德呢？”

“婆罗门！像之前描述的那种（动物）祭祀，阿罗汉或者走在阿罗汉道上的人是不会去参加的。为什么呢？婆罗门，因为在那里可以看到棍棒的挥舞和（动物）被扼住脖颈（的场面）。所以，阿罗汉或者走在阿罗汉道上的人是不会去参加那种祭祀的。但是，婆罗门，对于那种为了利益持戒出家人而进行的持续布施、家族供养，阿罗汉或者走在阿罗汉道上的人则会去参加。为什么呢？婆罗门，因为在那里看不到棍棒的挥舞和（动物）被扼住脖颈（的场面）。所以，阿罗汉或者走在阿罗汉道上的人会去参加这样的供养。婆罗门！这就是为什么那种为了利益持戒出家人而进行的持续布施、家族供养，会比那种具足三种成就、十六种辅助条件的祭祀，花费更少、准备更简单，而且能带来更大利益、更大功德的原因和缘由。”

二十四 “尊贵的乔达摩！那么，有没有另一种祭祀，比那种具足三种成就、十六种辅助条件的祭祀，以及这种持续的布施、家族供养，花费更少、准备更简单，却能带来更大利益、更大功德呢？”

“婆罗门！确实有另一种祭祀，比那种具足三种成就、十六种辅助条件的祭祀，以及这种持续的布施、家族供养，花费更少、准备更简单，而且能带来更大利益、更大功德。”

“尊贵的乔达摩，那么，那是怎样的一种祭祀呢？”

“婆罗门！那就是为来自四方的僧团建造住所（寺院）。这种祭祀，婆罗门，就比那种具足三种成就、十六种辅助条件的祭祀，以及这种持续的布施、家族供养，花费更少、准备更简单，而且能带来更大利益、更大功德。”

二十五 “尊贵的乔达摩！那么，有没有另一种祭祀，比那种具足三种成就、十六种辅助条件的祭祀，比那种持续的布施、家族供养，以及比这种建造住所的布施，花费更少、准备更简单，却能带来更大利益、更大功德呢？”

“婆罗门！确实有另一种祭祀，比那种具足三种成就、十六种辅助条件的祭祀，比那种持续的布施、家族供养，以及比这种建造住所的布施，花费更少、准备更简单，而且能带来更大利益、更大功德。”

“尊贵的乔达摩，那么，那是怎样的一种祭祀呢？”

“婆罗门！那就是怀着清净的信心，皈依佛陀、皈依法、皈依僧伽。这种祭祀，婆罗门，就比那种具足三种成就、十六种辅助条件的祭祀，比那种持续的布施、家族供养，以及比这种建造住所的布施，花费更少、准备更简单，而且能带来更大利益、更大功德。”

二十六 “尊贵的乔达摩！那么，有没有另一种祭祀，比那种具足三种成就、十六种辅助条件的祭祀，比那种持续的布施、家族供养，比那种建造住所的布施，以及比这种皈依三宝，花费更少、准备更简单，却能带来更大利益、更大功德呢？”

“婆罗门！确实有另一种祭祀，比那种具足三种成就……（等等）……以及比这种皈依三宝，花费更少、准备更简单，而且能带来更大利益、更大功德。”

“尊贵的乔达摩，那么，那是怎样的一种祭祀呢？”

“婆罗门！那就是怀着清净的信心，受持学处（戒律）：远离杀生、远离不与取（偷盗）、远离非梵行（或在家居士的邪淫）、远离妄语、远离导致放逸的谷酒和果酒。这种祭祀，婆罗门，就比那种具足三种成就、十六种辅助条件的祭祀，比那种持续的布施、家族供养，比那种建造住所的布施，以及比这种皈依三宝，花费更少、准备更简单，而且能带来更大利益、更大功德。”

二十七 “尊贵的乔达摩！那么，有没有另一种祭祀，比那种具足三种成就、十六种辅助条件的祭祀，比那种持续的布施、家族供养，比那种建造住所的布施，比那种皈依三宝，以及比这种受持学处（五戒），花费更少、准备更简单，却能带来更大利益、更大功德呢？”

“婆罗门！确实有另一种祭祀，比那种具足三种成就……（等等）……以及比这种受持学处（五戒），花费更少、准备更简单，而且能带来更大利益、更大功德。”

“尊贵的乔达摩，那么，那是怎样的一种祭祀呢？”

“婆罗门！是这样：如来出现于世，是阿罗汉、正等正觉者……（此处省略，详见《沙门果经》第四〇至六三段，描述佛陀出现、说法、弟子出家、具足戒行）……婆罗门！比丘就是这样具足了戒行。婆罗门！这种（出家修行并具足戒行），就比之前提到的所有祭祀和布施，花费更少、准备更简单，而且能带来更大利益、更大功德。”

“……（此处省略，详见《沙门果经》第七五段，描述成就初禅）……证得并安住于初禅。婆罗门！这种（成就初禅），就比之前提到的所有祭祀、布施和持戒，花费更少、准备更简单，而且能带来更大利益、更大功德。”

“……（此处省略，详见《沙门果经》第七七至八一段，描述成就第二、三、四禅）……证得并安住于第二禅……（等等）……第三禅……（等等）……第四禅。婆罗门！这种（成就第四禅），就比之前提到的所有祭祀、布施、持戒和初禅等，花费更少、准备更简单，而且能带来更大利益、更大功德。”

“……（此处省略，详见《沙门果经》第八三段，描述生起智见）……他的心倾向、专注于智见。婆罗门！这种（生起智见），就比之前提到的所有祭祀、布施、持戒和禅定，花费更少、准备更简单，而且能带来更大利益、更大功德。”

“……（此处省略，详见《沙门果经》第九七段，描述漏尽通）……他了知：‘……我不会再有下一生了。’婆罗门！这种（证得解脱），就比之前提到的所有祭祀、布施、持戒、禅定和智见，花费更少、准备更简单，而且能带来更大利益、更大功德。婆罗门！没有任何一种祭祀成就能比这种（通过修行达到的解脱）成就更高超、更殊胜了。”

二十八 听完这番话，究罗檀头婆罗门对世尊说：“好极了！尊贵的乔达摩！好极了！尊贵的乔达摩！就像把倒下的人扶起来，把遮盖的东西揭开，给迷路的人指明方向，在黑暗中举起油灯让有眼睛的人能看见东西一样，尊贵的乔达摩用种种善巧的方法阐明了正法。尊贵的乔达摩！我现在皈依您——尊贵的乔达摩，皈依法，皈依比丘僧团。愿尊贵的乔达摩接受我，从今天起，直至生命的尽头，作为一名皈依的优婆塞（在家男弟子）。尊贵的乔达摩！我现在就下令释放那七百头公牛、七百头小公牛、七百头小母牛、七百只母山羊、七百只公绵羊，让它们活下去！让它们去吃青草，去喝清水，让凉爽的风吹拂它们吧！”

二十九 然后，世尊为究罗檀头婆罗门次第说法，即：解说布施的道理、持戒的道理、升天的道理；揭示了欲乐的过患、邪恶和染污，以及出离（欲乐）的利益。当世尊了知究罗檀头婆罗门的心已经准备好、柔顺、没有障碍、向上、清净时，便为他宣说了诸佛最核心的教法，即：苦、苦的集起、苦的寂灭、以及导向苦寂灭的道路。就像一块洁净、没有任何黑点的布能很好地吸收染料一样，就在那个座位上，究罗檀头婆罗门生起了无尘、无垢的法眼（智慧之眼），了悟到：“任何依靠因缘集起的法，其本性都是会寂灭的。”

三十 这时，究罗檀头婆罗门已经见到了法，得到了法，理解了法，深入了法，超越了疑惑，摆脱了犹豫，获得了无畏，在导师的教导中不再依赖他人。他对世尊说：“尊贵的乔达摩，请您明天和比丘僧团一起，接受我的供养。”世尊沉默地表示同意。

究罗檀头婆罗门知道世尊已经同意，便从座位上起来，顶礼世尊，右绕（表示尊敬）后离开了。

那天晚上过后，究罗檀头婆罗门在自己的祭祀场地准备了上好的硬食和软食，然后派人去禀告世尊时间：“尊贵的乔达摩！时间到了，食物已经准备好了。”

于是，世尊在上午穿好下衣，拿起钵和僧袍，和比丘僧团一起来到究罗檀头婆罗门的祭祀场地。到达后，便在准备好的座位上坐下。

这时，究罗檀头婆罗门亲手将上好的硬食和软食供养以佛陀为首的比丘僧团，让他们吃饱、满足。

当世尊用完餐，（放下钵）洗过手之后，究罗檀头婆罗门取了一个较低的座位，坐在一边。世尊为他开示法要，鼓励他、启发他、使他欢喜，然后从座位上起来离开了。

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.13 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【1】Dīghanikāya 长部经典 (DN 1-34, 1360)/《1》Sīlakkhandhavaggapāḷi 戒蕴品 (DN 1-13, 1-559)”

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【经名】 6. Mahālisutta 摩诃梨经 (DN 6, 359-377)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Mahālisuttaṃ

Brāhmaṇadūtavatthu

359. Evaṃ me sutaṃ – uekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena sambahulā kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā vesāliyaṃ paṭivasanti kenacideva karaṇīyena. Assosuṃ kho te kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā – “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī”ti.

360. Atha kho te kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā yena mahāvanaṃ kūṭāgārasālā tenupasaṅkamiṃsu. Tena kho pana samayena āyasmā nāgito bhagavato upaṭṭhāko hoti. Atha kho te kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā yenāyasmā nāgito tenupasaṅkamiṃsu. Upasaṅkamitvā āyasmantaṃ nāgitaṃ etadavocuṃ – “kahaṃ nu kho, bho nāgita, etarahi so bhavaṃ gotamo viharati? Dassanakāmā hi mayaṃ taṃ bhavantaṃ gotaman”ti. “Akālo kho, āvuso, bhagavantaṃ dassanāya, paṭisallīno bhagavā”ti. Atha kho te kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā tattheva ekamantaṃ nisīdiṃsu – “disvāva mayaṃ taṃ bhavantaṃ gotamaṃ gamissāmā”ti.

Oṭṭhaddhalicchavīvatthu

361. Oṭṭhaddhopi licchavī mahatiyā licchavīparisāya saddhiṃ yena mahāvanaṃ kūṭāgārasālā yenāyasmā nāgito tenupasaṅkami; upasaṅkamitvā āyasmantaṃ nāgitaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho oṭṭhaddhopi licchavī āyasmantaṃ nāgitaṃ etadavoca – “kahaṃ nu kho, bhante nāgita, etarahi so bhagavā viharati arahaṃ sammāsambuddho, dassanakāmā hi mayaṃ taṃ bhagavantaṃ arahantaṃ sammāsambuddhan”ti. “Akālo kho, mahāli, bhagavantaṃ dassanāya, paṭisallīno bhagavā”ti. Oṭṭhaddhopi licchavī tattheva ekamantaṃ nisīdi – “disvāva ahaṃ taṃ bhagavantaṃ gamissāmi arahantaṃ sammāsambuddhan”ti.

362. Atha kho sīho samaṇuddeso yenāyasmā nāgito tenupasaṅkami; upasaṅkamitvā āyasmantaṃ nāgitaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho sīho samaṇuddeso āyasmantaṃ nāgitaṃ etadavoca – “ete, bhante kassapa, sambahulā kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā idhūpasaṅkantā bhagavantaṃ dassanāya; oṭṭhaddhopi licchavī mahatiyā licchavīparisāya saddhiṃ idhūpasaṅkanto bhagavantaṃ dassanāya, sādhu, bhante kassapa, labhataṃ esā janatā bhagavantaṃ dassanāyā”ti.

“Tena hi, sīha, tvaññeva bhagavato ārocehī”ti. “Evaṃ, bhante”ti kho sīho samaṇuddeso āyasmato nāgitassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho sīho samaṇuddeso bhagavantaṃ etadavoca – “ete, bhante, sambahulā kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā idhūpasaṅkantā bhagavantaṃ dassanāya, oṭṭhaddhopi licchavī mahatiyā licchavīparisāya saddhiṃ idhūpasaṅkanto bhagavantaṃ dassanāya. Sādhu, bhante, labhataṃ esā janatā bhagavantaṃ dassanāyā”ti. “Tena hi, sīha, vihārapacchāyāyaṃ āsanaṃ paññapehī”ti. “Evaṃ, bhante”ti kho sīho samaṇuddeso bhagavato paṭissutvā vihārapacchāyāyaṃ āsanaṃ paññapesi.

363. Atha kho bhagavā vihārā nikkhamma vihārapacchāyāyaṃ paññatte āsane nisīdi. Atha kho te kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavatā saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Oṭṭhaddhopi licchavī mahatiyā licchavīparisāya saddhiṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

364. Ekamantaṃ nisinno kho oṭṭhaddho licchavī bhagavantaṃ etadavoca – “purimāni, bhante, divasāni purimatarāni sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ etadavoca – ‘yadagge ahaṃ, mahāli, bhagavantaṃ upanissāya viharāmi, na ciraṃ tīṇi vassāni, dibbāni hi kho rūpāni passāmi piyarūpāni kāmūpasaṃhitāni rajanīyāni, no ca kho dibbāni saddāni suṇāmi piyarūpāni kāmūpasaṃhitāni rajanīyānī’ti. Santāneva nu kho, bhante, sunakkhatto licchaviputto dibbāni saddāni nāssosi piyarūpāni kāmūpasaṃhitāni rajanīyāni, udāhu asantānī”ti?

Ekaṃsabhāvitasamādhi

365. “Santāneva kho, mahāli, sunakkhatto licchaviputto dibbāni saddāni nāssosi piyarūpāni kāmūpasaṃhitāni rajanīyāni, no asantānī”ti. “Ko nu kho, bhante, hetu, ko paccayo, yena santāneva sunakkhatto licchaviputto dibbāni saddāni nāssosi piyarūpāni kāmūpasaṃhitāni rajanīyāni, no asantānī”ti?

366. “Idha, mahāli, bhikkhuno puratthimāya disāya ekaṃsabhāvito samādhi hoti dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. So puratthimāya disāya ekaṃsabhāvite samādhimhi dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. Puratthimāya disāya dibbāni rūpāni passati piyarūpāni kāmūpasaṃhitāni rajanīyāni, no ca kho dibbāni saddāni suṇāti piyarūpāni kāmūpasaṃhitāni rajanīyāni. Taṃ kissa hetu? Evañhetaṃ, mahāli, hoti bhikkhuno puratthimāya disāya ekaṃsabhāvite samādhimhi dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ.

367. “Puna caparaṃ, mahāli, bhikkhuno dakkhiṇāya disāya…pe… pacchimāya disāya … uttarāya disāya… uddhamadho tiriyaṃ ekaṃsabhāvito samādhi hoti dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. So uddhamadho tiriyaṃ ekaṃsabhāvite samādhimhi dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. Uddhamadho tiriyaṃ dibbāni rūpāni passati piyarūpāni kāmūpasaṃhitāni rajanīyāni, no ca kho dibbāni saddāni suṇāti piyarūpāni kāmūpasaṃhitāni rajanīyāni. Taṃ kissa hetu? Evañhetaṃ, mahāli, hoti bhikkhuno uddhamadho tiriyaṃ ekaṃsabhāvite samādhimhi dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ.

368. “Idha, mahāli, bhikkhuno puratthimāya disāya ekaṃsabhāvito samādhi hoti dibbānaṃ saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. So puratthimāya disāya ekaṃsabhāvite samādhimhi dibbānaṃ saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. Puratthimāya disāya dibbāni saddāni suṇāti piyarūpāni kāmūpasaṃhitāni rajanīyāni, no ca kho dibbāni rūpāni passati piyarūpāni kāmūpasaṃhitāni rajanīyāni. Taṃ kissa hetu? Evañhetaṃ, mahāli, hoti bhikkhuno puratthimāya disāya ekaṃsabhāvite samādhimhi dibbānaṃ saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ.

369. “Puna caparaṃ, mahāli, bhikkhuno dakkhiṇāya disāya…pe… pacchimāya disāya… uttarāya disāya… uddhamadho tiriyaṃ ekaṃsabhāvito samādhi hoti dibbānaṃ saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. So uddhamadho tiriyaṃ ekaṃsabhāvite samādhimhi dibbānaṃ saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. Uddhamadho tiriyaṃ dibbāni saddāni suṇāti piyarūpāni kāmūpasaṃhitāni rajanīyāni, no ca kho dibbāni rūpāni passati piyarūpāni kāmūpasaṃhitāni rajanīyāni. Taṃ kissa hetu? Evañhetaṃ, mahāli, hoti bhikkhuno uddhamadho tiriyaṃ ekaṃsabhāvite samādhimhi dibbānaṃ saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, no ca kho dibbānaṃ rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ.

370. “Idha, mahāli, bhikkhuno puratthimāya disāya ubhayaṃsabhāvito samādhi hoti dibbānañca rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ dibbānañca saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. So puratthimāya disāya ubhayaṃsabhāvite samādhimhi dibbānañca rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, dibbānañca saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. Puratthimāya disāya dibbāni ca rūpāni passati piyarūpāni kāmūpasaṃhitāni rajanīyāni, dibbāni ca saddāni suṇāti piyarūpāni kāmūpasaṃhitāni rajanīyāni. Taṃ kissa hetu? Evañhetaṃ, mahāli, hoti bhikkhuno puratthimāya disāya ubhayaṃsabhāvite samādhimhi dibbānañca rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ dibbānañca saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ.

371. “Puna caparaṃ, mahāli, bhikkhuno dakkhiṇāya disāya…pe… pacchimāya disāya… uttarāya disāya… uddhamadho tiriyaṃ ubhayaṃsabhāvito samādhi hoti dibbānañca rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, dibbānañca saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. So uddhamadho tiriyaṃ ubhayaṃsabhāvite samādhimhi dibbānañca rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ dibbānañca saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. Uddhamadho tiriyaṃ dibbāni ca rūpāni passati piyarūpāni kāmūpasaṃhitāni rajanīyāni, dibbāni ca saddāni suṇāti piyarūpāni kāmūpasaṃhitāni rajanīyāni. Taṃ kissa hetu? Evañhetaṃ, mahāli, hoti bhikkhuno uddhamadho tiriyaṃ ubhayaṃsabhāvite samādhimhi dibbānañca rūpānaṃ dassanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ, dibbānañca saddānaṃ savanāya piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ. Ayaṃ kho mahāli, hetu, ayaṃ paccayo, yena santāneva sunakkhatto licchaviputto dibbāni saddāni nāssosi piyarūpāni kāmūpasaṃhitāni rajanīyāni, no asantānī”ti.

372. “Etāsaṃ nūna, bhante, samādhibhāvanānaṃ sacchikiriyāhetu bhikkhū bhagavati brahmacariyaṃ carantī”ti. “Na kho, mahāli, etāsaṃ samādhibhāvanānaṃ sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti. Atthi kho, mahāli, aññeva dhammā uttaritarā ca paṇītatarā ca, yesaṃ sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ carantī”ti.

Catuariyaphalaṃ

373. “Katame pana te, bhante, dhammā uttaritarā ca paṇītatarā ca, yesaṃ sacchikiriyāhetu bhikkhū bhagavati brahmacariyaṃ carantī”ti? “Idha, mahāli, bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo. Ayampi kho, mahāli, dhammo uttaritaro ca paṇītataro ca, yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti.

“Puna caparaṃ, mahāli, bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hoti, sakideva [sakiṃdeva (ka.)] imaṃ lokaṃ āgantvā dukkhassantaṃ karoti. Ayampi kho, mahāli, dhammo uttaritaro ca paṇītataro ca, yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti.

“Puna caparaṃ, mahāli, bhikkhu pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha parinibbāyī, anāvattidhammo tasmā lokā. Ayampi kho, mahāli, dhammo uttaritaro ca paṇītataro ca, yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti.

“Puna caparaṃ, mahāli, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayampi kho, mahāli, dhammo uttaritaro ca paṇītataro ca, yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti. Ime kho te, mahāli, dhammā uttaritarā ca paṇītatarā ca, yesaṃ sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ carantī”ti.

Ariyaaṭṭhaṅgikamaggo

374. “Atthi pana, bhante, maggo atthi paṭipadā etesaṃ dhammānaṃ sacchikiriyāyā”ti? “Atthi kho, mahāli, maggo atthi paṭipadā etesaṃ dhammānaṃ sacchikiriyāyā”ti.

375. “Katamo pana, bhante, maggo katamā paṭipadā etesaṃ dhammānaṃ sacchikiriyāyā”ti? “Ayameva ariyo aṭṭhaṅgiko maggo. Seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṃ kho, mahāli, maggo ayaṃ paṭipadā etesaṃ dhammānaṃ sacchikiriyāya.

Dvepabbajitavatthu

376. “Ekamidāhaṃ, mahāli, samayaṃ kosambiyaṃ viharāmi ghositārāme. Atha kho dve pabbajitā – muṇḍiyo ca paribbājako jāliyo ca dārupattikantevāsī yenāhaṃ tenupasaṅkamiṃsu. Upasaṅkamitvā mayā saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho te dve pabbajitā maṃ etadavocuṃ – ‘kiṃ nu kho, āvuso gotama, taṃ jīvaṃ taṃ sarīraṃ, udāhu aññaṃ jīvaṃ aññaṃ sarīran’ti?

377. “‘Tena hāvuso, suṇātha sādhukaṃ manasi karotha bhāsissāmī”ti. ‘Evamāvuso’ti kho te dve pabbajitā mama paccassosuṃ. Ahaṃ etadavocaṃ – idhāvuso tathāgato loke uppajjati arahaṃ sammāsambuddho…pe… (yathā 190-212 anucchedesu evaṃ vitthāretabbaṃ). Evaṃ kho, āvuso, bhikkhu sīlasampanno hoti…pe… paṭhamaṃ jhānaṃ upasampajja viharati. Yo kho, āvuso, bhikkhu evaṃ jānāti evaṃ passati, kallaṃ nu kho tassetaṃ vacanāya – ‘taṃ jīvaṃ taṃ sarīran’ti vā ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vāti? Yo so, āvuso, bhikkhu evaṃ jānāti evaṃ passati, kallaṃ tassetaṃ vacanāya – ‘taṃ jīvaṃ taṃ sarīran’ti vā, ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vāti. Ahaṃ kho panetaṃ, āvuso, evaṃ jānāmi evaṃ passāmi. Atha ca panāhaṃ na vadāmi – ‘taṃ jīvaṃ taṃ sarīran’ti vā ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vā…pe… dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ…pe… catutthaṃ jhānaṃ upasampajja viharati. Yo kho, āvuso, bhikkhu evaṃ jānāti evaṃ passati, kallaṃ nu kho tassetaṃ vacanāya – ‘taṃ jīvaṃ taṃ sarīran’ti vā ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vāti? Yo so, āvuso, bhikkhu evaṃ jānāti evaṃ passati, kallaṃ tassetaṃ vacanāya – ‘taṃ jīvaṃ taṃ sarīran’ti vā ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vāti. Ahaṃ kho panetaṃ, āvuso, evaṃ jānāmi evaṃ passāmi. Atha ca panāhaṃ na vadāmi – ‘taṃ jīvaṃ taṃ sarīran’ti vā ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vā…pe… ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti…pe… yo kho, āvuso, bhikkhu evaṃ jānāti evaṃ passati, kallaṃ nu kho tassetaṃ vacanāya – ‘taṃ jīvaṃ taṃ sarīran’ti vā ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vāti? Yo so, āvuso, bhikkhu evaṃ jānāti evaṃ passati, kallaṃ [na kallaṃ (sī. syā. kaṃ. ka.)] tassetaṃ vacanāya – ‘taṃ jīvaṃ taṃ sarīran”ti vā ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vāti. Ahaṃ kho panetaṃ, āvuso, evaṃ jānāmi evaṃ passāmi. Atha ca panāhaṃ na vadāmi – ‘taṃ jīvaṃ taṃ sarīran’ti vā ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vā…pe… nāparaṃ itthattāyāti pajānāti. Yo kho, āvuso, bhikkhu evaṃ jānāti evaṃ passati, kallaṃ nu kho tassetaṃ vacanāya – ‘taṃ jīvaṃ taṃ sarīran’ti vā ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vāti? Yo so, āvuso, bhikkhu evaṃ jānāti evaṃ passati na kallaṃ tassetaṃ vacanāya – ‘taṃ jīvaṃ taṃ sarīran’ti vā ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vāti. Ahaṃ kho panetaṃ, āvuso, evaṃ jānāmi evaṃ passāmi. Atha ca panāhaṃ na vadāmi – ‘taṃ jīvaṃ taṃ sarīran’ti vā ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vā”ti. Idamavoca bhagavā. Attamano oṭṭhaddho licchavī bhagavato bhāsitaṃ abhinandīti.

Mahālisuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

☸---------------------------------------------------------------------

六 摩诃梨经

一 我是这样听说的：有一段时间，世尊住在毗舍离的大林重阁讲堂。那时候，有许多从拘萨罗国和摩揭陀国来的婆罗门使者，因为某些要事，住在毗舍离。那些拘萨罗国和摩揭陀国的婆罗门使者听说了：“朋友，那位从释迦族出家的沙门乔达摩，住在毗舍离的大林重阁讲堂。关于那位尊者乔达摩，有这样的好名声远扬：‘他，那位世尊，是阿罗汉、正等正觉者、明行具足者、善逝、世间解、无上士、可调御者的导师、天人导师、佛陀、世尊。’他亲身证知、彻底了知这个包含天界、魔界、梵天界的世界，以及这个世界的沙门、婆罗门、天人众生之后，才加以解说。他教导的法，初始善妙，中间善妙，结尾善妙，义理圆满，言辞善巧，开示了完全圆满、清净的梵行。能够见到这样的阿罗汉，真是太好了！”

二 于是，那些拘萨罗国和摩揭陀国的婆罗门使者前往大林的重阁讲堂。那时候，尊者那耆多是世尊的侍者。那些婆罗门使者来到尊者那耆多那里，到了之后，对尊者那耆多这样说：“尊者那耆多，现在那位尊者乔达摩在哪里安住呢？我们希望能见到那位尊者乔达摩。”

“各位朋友！现在不是见世尊的时候，世尊正在独处静坐。”

于是，那些拘萨罗国和摩揭陀国的婆罗门使者就在那里退坐到一边，心想：“等见到那位尊者乔达摩之后，我们[才]离开。”

三 [这时，]离车族的奥塔达（Oṭṭhaddha）也和众多的离车族人一起，前往大林的重阁讲堂，去到尊者那耆多的住处；到了之后，向尊者那耆多行礼问候，然后站在一边。站在一边的离车族人奥塔达对尊者那耆多这样说：

“尊者那耆多！阿罗汉、正等正觉者现在在哪里安住呢？我们希望能来拜见那位世尊、阿罗汉、正等正觉者。”

“摩诃梨！现在不是拜见世尊的时候，世尊正在独处静坐。”

那位离车族的奥塔达也在那里退坐到一边，心想：“等见到那位世尊、阿罗汉、正等正觉者之后，我[才]离开。”

四 这时候，沙弥尸哈（狮子），来到尊者那耆多的住处，到了之后，向尊者那耆多行礼问候，然后站在一边。站在一边的沙弥尸哈对尊者那耆多这样说：

“尊者迦叶！有许多从拘萨罗国和摩揭陀国来的婆罗门使者，来到这里想要拜见世尊；离车族的奥塔达也和众多的离车族人一起，来到这里想要拜见世尊。善哉！尊者迦叶，愿这些大众能够得以拜见世尊吗？”

“既然如此，尸哈！你自己去禀告世尊吧。”

沙弥尸哈回答尊者那耆多说：“尊者，好的。”然后前往世尊的住处，向世尊行礼问候后，站在一边说：

“世尊！有许多从拘萨罗国和摩揭陀国来的婆罗门使者，现在来到这里想要拜见世尊；离车族的奥塔达也和众多的离车族人一起，来拜见世尊。善哉！愿这些大众能够得以拜见世尊。”

“尸哈！既然如此，你就在精舍前的阴凉处铺设座位吧。”

沙弥尸哈应诺世尊说：“好的，世尊。”就在精舍前的阴凉处铺设了座位。世尊从精舍出来，在精舍前阴凉处铺设好的座位上坐下。

五 这时，那些拘萨罗国和摩揭陀国的婆罗门使者来到世尊的住处。到了之后，与世尊互相问候，交谈了令人欢喜和值得记忆的话语后，坐在一边。离车族的奥塔达也和众多的离车族人一起，来到世尊的住处。到了之后，向世尊行礼问候后，坐在一边。

坐在一边的离车族人奥塔达对世尊说：

“世尊！几天前，更早一些时候，离车族的须那迦陀（善宿）来到我这里，对我这样说：‘摩诃梨！自从我依靠世尊安住以来，不久，大概三年时间，我已经能看见种种可爱、悦意、能引起贪欲的天界景象；但是，却还听不到任何可爱、悦意、能引起贪欲的天界声音。’世尊！须那迦陀离车子听不到的那些天界声音——可爱、伴随欲乐、能引起贪染——它们是真实存在的，还是不存在的呢？”

“摩诃梨！须那迦陀离车子所听不到的那些天界声音——可爱、伴随欲乐、能引起贪染——它们是真实存在的，并非不存在。”

六 “世尊！那是什么原因，什么缘由，使得须那迦陀离车子听不到那些可爱、悦意、能引起贪欲的天界声音——那些真实存在而非不存在的声音呢？”

“摩诃梨！在此，有比丘针对东方，专一地修习定力（三摩地），目的是为了看见种种可爱、悦意、能引起贪欲的天界景象——但并不是为了听到任何可爱、悦意、能引起贪欲的天界声音。因为那位比丘，已经针对东方，专一地修习定力，目的是为了看见种种可爱、悦意、能引起贪欲的天界景象——并非为了听到任何可爱、悦意、能引起贪欲的天界声音——所以在东方，他看见了种种可爱、悦意、能引起贪欲的天界景象，但却没有听到任何可爱、悦意、能引起贪欲的天界声音。这是什么原因呢？摩诃梨！这是因为那位比丘，已经这样针对东方，专一地修习定力，是为了看见种种可爱、悦意、能引起贪欲的天界景象；而不是为了听到种种可爱、悦意、能引起贪欲的天界声音。

七 再者，摩诃梨！有比丘针对南方……乃至……西方……乃至……北方……乃至……上下及四维（所有方向），专一地修习定力，目的是为了看见种种可爱、悦意、能引起贪欲的天界景象；而不是为了听到种种可爱、悦意、能引起贪欲的天界声音。因为那位比丘，已经针对上下及四维，专一地修习定力，目的是为了看见种种可爱、悦意、能引起贪欲的天界景象，并非为了听到任何可爱、悦意、能引起贪欲的天界声音；所以在上下及四维，他看见了种种可爱、悦意、能引起贪欲的天界景象，但却没有听到任何可爱、悦意、能引起贪欲的天界声音。这是什么原因呢？

摩诃梨！这是因为那位比丘，已经这样针对上下及四维，专一地修习定力，是为了看见种种可爱、悦意、能引起贪欲的天界景象；而不是为了听到任何可爱、悦意、能引起贪欲的天界声音。

八 摩诃梨！在此，有比丘针对东方，专一地修习定力，目的是为了听到任何可爱、悦意、能引起贪欲的天界声音；而不是为了看见种种可爱、悦意、能引起贪欲的天界景象；那位比丘针对东方，专一地修习定力，已经是为了听到任何可爱、悦意、能引起贪欲的天界声音，而不是为了看见种种可爱、悦意、能引起贪欲的天界景象；那位[比丘]在东方，已经听到了种种可爱、悦意、能引起贪欲的天界声音，但没有看见种种可爱、悦意、能引起贪欲的天界景象。这是什么原因呢？摩诃梨！这是因为那位比丘针对东方，专一地修习定力，已经这样是为了听到种种可爱、悦意、能引起贪欲的天界声音；而不是为了看见种种可爱、悦意、能引起贪欲的天界景象。

九 再者，摩诃梨！有比丘针对南方……乃至……向西方……乃至……向北方……乃至……向上下及四维，专一地修习定力，目的是为了听到种种可爱、悦意、能引起贪欲的天界声音，而不是为了看见任何可爱、悦意、能引起贪欲的天界景象。[那位比丘]针对上下及四维，专一地修习定力，已经是为了听到种种可爱、悦意、能引起贪欲的天界声音，而不是为了看见任何可爱、悦意、能引起贪欲的天界景象；因此，他在上下及四维，已经听到了种种可爱、悦意、能引起贪欲的天界声音，但没有看见任何可爱、悦意、能引起贪欲的天界景象。这是什么原因呢？摩诃梨！这是因为那位比丘，这样针对上下及四维，专一地修习定力，已经是为了听到种种可爱、悦意、能引起贪欲的天界声音；而不是为了看见任何种种可爱、悦意、能引起贪欲的天界景象。

十 摩诃梨！在此，有比丘针对东方，修习定力，同时为了看见种种可爱、悦意、能引起贪欲的天界景象，也为了听到种种可爱、悦意、能引起贪欲的天界声音；因此，他在东方已经看见了种种可爱、悦意、能引起贪欲的天界景象，也听到了种种可爱、悦意、能引起贪欲的天界声音。这是什么原因呢？摩诃梨！这是因为那位比丘这样针对东方，修习定力，已经同时为了看见种种可爱、悦意、能引起贪欲的天界景象，也为了听到种种可爱、悦意、能引起贪欲的天界声音。

十一 再者，摩诃梨！有比丘针对南方……乃至……向西方……乃至……向北方……乃至……向上下及四维，修习定力，同时为了看见种种可爱、悦意、能引起贪欲的天界景象，也为了听到种种可爱、悦意、能引起贪欲的天界声音。由于那位比丘针对上下及四维，修习定力，已经同时为了看见种种可爱、悦意、能引起贪欲的天界景象，也为了听到任何可爱、悦意、能引起贪欲的天界声音；因此，他在上下及四维，已经看见了种种可爱、悦意、能引起贪欲的天界景象，也已经听到了种种可爱、悦意、能引起贪欲的天界声音。这是什么原因呢？摩诃梨！这是因为那位比丘，这样针对上下及四维，修习定力，同时为了看见种种可爱、悦意、能引起贪欲的天界景象，也为了听到种种可爱、悦意、能引起贪欲的天界声音。”

“摩诃梨！这就是须那迦陀听不到真实存在的天界声音的原因和缘由，并非那些声音不存在。”

十二 “世尊！那么诸位比丘是为了亲身证得这些定力的修习，而在世尊这里修习梵行（清净的修行）的吗？”

“摩诃梨！诸位比丘在我这里修习梵行，并非为了亲身证得这些定力的修习。摩诃梨！实际上，还有比这更殊胜、更卓越的法，是为了实证这些更殊胜的法，诸位比丘才在我这里修习梵行。”

十三 “世尊！这些法是什么呢？”

“摩诃梨！在此，比丘因为彻底断除了三结（身见、疑、戒禁取），成为预流果（Sotāpanna），他的性质是不会堕入恶道，必定趋向于完全的觉悟（三菩提）。摩诃梨！这也是一种更殊胜、更卓越的法，诸位比丘是为了实证这个法，而在我这里修习梵行。

摩诃梨！再者，有比丘彻底断除了三结，并且贪欲、瞋恚、愚痴变得稀薄，成为一来果（Sakadāgāmī），只需再一次返回这个欲界世间，就能终结所有的苦。摩诃梨！这也是一种更殊胜、更卓越的法，诸位比丘是为了实证这个法，而在我这里修习梵行。

摩诃梨！再者，有比丘彻底断除了五下分结（欲贪、瞋恚、身见、戒禁取、疑），成为化生者（在色界或无色界天中出生），在那里达到完全的寂灭（般涅槃），性质是不会再返回这个欲界世间。摩诃梨！这也是一种更殊胜、更卓越的法，诸位比丘是为了实证这个法，而在我这里修习梵行。

摩诃梨！再者，有比丘彻底灭尽了所有烦恼（诸漏），在当前生就亲身证知、作证了无烦恼的心解脱、慧解脱，安住于此成就中。摩诃梨！这也是一种更殊胜、更卓越的法，诸位比丘是为了实证这个法，而在我这里修习梵行。

摩诃梨！这些法（四种圣果）就是更殊胜、更卓越的法，诸位比丘是为了实证这些法，而在我这里修习梵行。”

十四 “世尊！那么，为了实证这些法，有道路、有实践方法吗？”

“摩诃梨！为了实证这些法，确实有道路、有实践方法。”

“世尊！那是什么道路、什么实践方法呢？”

“就是这八支圣道，即：正见、正思惟、正语、正业、正命、正精进、正念、正定。摩诃梨！为了证得这些法，这就是道路、这就是实践方法。

十五 摩诃梨！我曾经住在憍赏弥的瞿师罗园。那时候，有两位出家人——名叫文底亚（Muṇḍiya）的遍行外道，和他的弟子，持木钵的阇利耶（Jāliya），来到我这里，与我互相问候，交谈了令人欢喜和值得记忆的话语后，站在一边。站在一边的这两位出家人问我：

“朋友！尊者乔达摩！生命（jīva）和身体（sarīra），是一回事还是两回事呢？”

[我回答说：]“那么，朋友们，仔细听，好好放在心上思考，我将要说了。”

那两位出家人回答：“朋友！好的。”我于是这样说：

十六 “朋友！如来出现在世间，是阿罗汉、正等正觉者……等等……[如同《沙门果经》第四至六十三节的详细说明，]朋友！比丘像这样使戒行具足……[如同《沙门果经》第六十四至七十五节的详细说明，]……乃至……具足初禅而安住。朋友！对于这样了知、这样看见的比丘，说：‘生命和身体是一回事’或者‘生命和身体是两回事’，这样说是恰当的吗？”

“朋友！这样说不恰当。”

“朋友！我也是这样了知、这样看见的，所以我并不说：‘生命和身体是一回事’或者‘生命和身体是两回事’。”

十七 “……乃至……第二禅……乃至……第三禅……乃至……具足第四禅而安住，[如同《沙门果经》第七十七至八十一节。]朋友！对于这样了知、这样看见的比丘，说：‘生命和身体是一回事’或者‘生命和身体是两回事’，这样说是恰当的吗？”

“朋友！这种说法不恰当。”

“朋友！我也是这样了知、这样看见的，所以我并不说：‘生命和身体是一回事’或者‘生命和身体是两回事’。”

十八 “……乃至……[如同《沙门果经》第八十三至九十六节的详细说明，]他的心倾向、专注于智见。对于这样了知、这样看见的比丘，说：‘生命和身体是一回事’或者‘生命和身体是两回事’，这样说是恰当的吗？”

“朋友！这种说法不恰当。”

“朋友！我也是这样了知、这样看见的，所以我并不说：‘生命和身体是一回事’或者‘生命和身体是两回事’。”

十九 “……乃至……[如同《沙门果经》第九十七节的详细说明，]更进一步证知不会再有此生的状态了。对于这样了知、这样看见的比丘，说：‘生命和身体是一回事’或者‘生命和身体是两回事’，这样说是恰当的吗？”

“朋友！对于这样了知、这样看见的比丘，这种说法是不恰当的。”

“朋友！我也是这样了知、这样看见的，所以我并不说：‘生命和身体是一回事’或者‘生命和身体是两回事’。””

世尊说完这番话。离车子奥塔达心满意足，对世尊所说的话感到欢喜。

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.13 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【1】Dīghanikāya 长部经典 (DN 1-34, 1360)/《1》Sīlakkhandhavaggapāḷi 戒蕴品 (DN 1-13, 1-559)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7. Jāliyasutta 阇利经 (DN 7, 378-380)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Jāliyasuttaṃ

Dvepabbajitavatthu

378. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. Tena kho pana samayena dve pabbajitā – muṇḍiyo ca paribbājako jāliyo ca dārupattikantevāsī yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavatā saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho te dve pabbajitā bhagavantaṃ etadavocuṃ – “kiṃ nu kho, āvuso gotama, taṃ jīvaṃ taṃ sarīraṃ, udāhu aññaṃ jīvaṃ aññaṃ sarīran”ti?

379. “Tena hāvuso, suṇātha sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evamāvuso”ti kho te dve pabbajitā bhagavato paccassosuṃ. Bhagavā etadavoca – “idhāvuso, tathāgato loke uppajjati arahaṃ, sammāsambuddho…pe… (yathā 190-212 anucchedesu evaṃ vitthāretabbaṃ). Evaṃ kho, āvuso, bhikkhu sīlasampanno hoti…pe… paṭhamaṃ jhānaṃ upasampajja viharati. Yo kho, āvuso, bhikkhu evaṃ jānāti evaṃ passati, kallaṃ nu kho tassetaṃ vacanāya – ‘taṃ jīvaṃ taṃ sarīran’ti vā ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vāti. Yo so, āvuso, bhikkhu evaṃ jānāti evaṃ passati, kallaṃ tassetaṃ vacanāya – ‘taṃ jīvaṃ taṃ sarīran’ti vā ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vāti. Ahaṃ kho panetaṃ, āvuso, evaṃ jānāmi evaṃ passāmi. Atha ca panāhaṃ na vadāmi – ‘taṃ jīvaṃ taṃ sarīran’ti vā ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vā…pe… dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ…pe… catutthaṃ jhānaṃ upasampajja viharati. Yo kho, āvuso, bhikkhu evaṃ jānāti evaṃ passati, kallaṃ nu kho tassetaṃ vacanāya – ‘taṃ jīvaṃ taṃ sarīran’ti vā ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vāti? Yo so, āvuso, bhikkhu evaṃ jānāti evaṃ passati kallaṃ, tassetaṃ vacanāya – ‘taṃ jīvaṃ taṃ sarīran’ti vā ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vāti. Ahaṃ kho panetaṃ, āvuso, evaṃ jānāmi evaṃ passāmi. Atha ca panāhaṃ na vadāmi – ‘taṃ jīvaṃ taṃ sarīran’ti vā ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vā…pe… ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti…pe… yo kho, āvuso, bhikkhu evaṃ jānāti evaṃ passati, kallaṃ nu kho tassetaṃ vacanāya – ‘taṃ jīvaṃ taṃ sarīran’ti vā ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vāti. Yo so, āvuso, bhikkhu evaṃ jānāti evaṃ passati kallaṃ tassetaṃ vacanāya – ‘taṃ jīvaṃ taṃ sarīran’ti vā ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vāti. Ahaṃ kho panetaṃ, āvuso, evaṃ jānāmi evaṃ passāmi. Atha ca panāhaṃ na vadāmi – ‘taṃ jīvaṃ taṃ sarīran’ti vā ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vā…pe….

380. …Pe… nāparaṃ itthattāyāti pajānāti. Yo kho, āvuso, bhikkhu evaṃ jānāti evaṃ passati, kallaṃ nu kho tassetaṃ vacanāya – ‘taṃ jīvaṃ taṃ sarīran’ti vā ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vāti? Yo so, āvuso, bhikkhu evaṃ jānāti evaṃ passati, na kallaṃ tassetaṃ vacanāya – ‘taṃ jīvaṃ taṃ sarīran’ti vā ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vāti. Ahaṃ kho panetaṃ, āvuso, evaṃ jānāmi evaṃ passāmi. Atha ca panāhaṃ na vadāmi – ‘taṃ jīvaṃ taṃ sarīran’ti vā ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vā”ti. Idamavoca bhagavā. Attamanā te dve pabbajitā bhagavato bhāsitaṃ abhinandunti.

Jāliyasuttaṃ niṭṭhitaṃ sattamaṃ.

☸---------------------------------------------------------------------

七 阇利经

一 我是这样听说的。那时，世尊住在憍赏弥的瞿师罗园。那时，遍行外道文底耶和持木钵的阇利来到世尊那里。到了之后，他们和世尊互相问候，说了些友善的、值得忆念的话，然后站在一边。站在一边的这两位出家人对世尊这样说：

‘朋友！尊敬的乔达摩！生命和身体是一回事呢，还是生命是一回事，身体是另一回事呢？’

‘那么，朋友，请仔细听，好好放在心上，我将要说了。’

那两位出家人回答世尊说：‘好的，朋友。’

二～五 ‘朋友，如来出现在世间，是阿拉汉、正自觉者……（此处省略，应如同 DN 2经 190-212段那样详细阐述戒行具足）……朋友，比丘就是这样具足戒行的……（省略）……进入并安住于初禅。朋友，对于这样了知、这样看见的比丘，说‘生命和身体是一回事’或‘生命是一回事，身体是另一回事’这样的话是否合适呢？对于那样了知、那样看见的比丘，说这样的话是合适的。然而朋友，我这样了知、这样看见，但我并不说：‘生命和身体是一回事’或‘生命是一回事，身体是另一回事’……（省略）……第二禅……（省略）……第三禅……（省略）……进入并安住于第四禅……（省略，继续讨论智见和最终解脱）……（省略）……他了知：‘……此生之后再无其他存在状态。’朋友，对于这样了知、这样看见的比丘，说‘生命和身体是一回事’或‘生命是一回事，身体是另一回事’这样的话是否合适呢？对于那样了知、那样看见的比丘，说这样的话是不合适的。然而朋友，我这样了知、这样看见，但我并不说：‘生命和身体是一回事’或‘生命是一回事，身体是另一回事。’”

世尊说完这些话后，那两位出家人对世尊所说的话心生欢喜，并表示赞赏。

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.13 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【1】Dīghanikāya 长部经典 (DN 1-34, 1360)/《1》Sīlakkhandhavaggapāḷi 戒蕴品 (DN 1-13, 1-559)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8. Mahāsīhanādasutta 大狮子吼经 (DN 8, 381-405)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Mahāsīhanādasuttaṃ

Acelakassapavatthu

381. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā uruññāyaṃ [ujuññāyaṃ (sī. syā. kaṃ. pī.)] viharati kaṇṇakatthale migadāye. Atha kho acelo kassapo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho acelo kassapo bhagavantaṃ etadavoca – “sutaṃ metaṃ, bho gotama – ‘samaṇo gotamo sabbaṃ tapaṃ garahati, sabbaṃ tapassiṃ lūkhājīviṃ ekaṃsena upakkosati upavadatī’ti. Ye te, bho gotama, evamāhaṃsu – ‘samaṇo gotamo sabbaṃ tapaṃ garahati, sabbaṃ tapassiṃ lūkhājīviṃ ekaṃsena upakkosati upavadatī’ti, kacci te bhoto gotamassa vuttavādino, na ca bhavantaṃ gotamaṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchati? Anabbhakkhātukāmā hi mayaṃ bhavantaṃ gotaman”ti.

382. “Ye te, kassapa, evamāhaṃsu – ‘samaṇo gotamo sabbaṃ tapaṃ garahati, sabbaṃ tapassiṃ lūkhājīviṃ ekaṃsena upakkosati upavadatī’ti, na me te vuttavādino, abbhācikkhanti ca pana maṃ te asatā abhūtena. Idhāhaṃ, kassapa, ekaccaṃ tapassiṃ lūkhājīviṃ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannaṃ. Idha panāhaṃ, kassapa, ekaccaṃ tapassiṃ lūkhājīviṃ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannaṃ.

383. “Idhāhaṃ, kassapa, ekaccaṃ tapassiṃ appadukkhavihāriṃ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannaṃ. Idha panāhaṃ, kassapa, ekaccaṃ tapassiṃ appadukkhavihāriṃ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannaṃ. Yohaṃ, kassapa, imesaṃ tapassīnaṃ evaṃ āgatiñca gatiñca cutiñca upapattiñca yathābhūtaṃ pajānāmi, sohaṃ kiṃ sabbaṃ tapaṃ garahissāmi, sabbaṃ vā tapassiṃ lūkhājīviṃ ekaṃsena upakkosissāmi upavadissāmi?

384. “Santi, kassapa, eke samaṇabrāhmaṇā paṇḍitā nipuṇā kataparappavādā vālavedhirūpā. Te bhindantā maññe caranti paññāgatena diṭṭhigatāni. Tehipi me saddhiṃ ekaccesu ṭhānesu sameti, ekaccesu ṭhānesu na sameti. Yaṃ te ekaccaṃ vadanti ‘sādhū’ti, mayampi taṃ ekaccaṃ vadema ‘sādhū’ti. Yaṃ te ekaccaṃ vadanti ‘na sādhū’ti, mayampi taṃ ekaccaṃ vadema ‘na sādhū’ti. Yaṃ te ekaccaṃ vadanti ‘sādhū’ti, mayaṃ taṃ ekaccaṃ vadema ‘na sādhū’ti. Yaṃ te ekaccaṃ vadanti ‘na sādhū’ti, mayaṃ taṃ ekaccaṃ vadema ‘sādhū’ti.

“Yaṃ mayaṃ ekaccaṃ vadema ‘sādhū’ti, parepi taṃ ekaccaṃ vadanti ‘sādhū’ti. Yaṃ mayaṃ ekaccaṃ vadema ‘na sādhū’ti, parepi taṃ ekaccaṃ vadanti ‘na sādhū’ti. Yaṃ mayaṃ ekaccaṃ vadema ‘na sādhū’ti, pare taṃ ekaccaṃ vadanti ‘sādhū’ti. Yaṃ mayaṃ ekaccaṃ vadema ‘sādhū’ti, pare taṃ ekaccaṃ vadanti ‘na sādhū’ti.

Samanuyuñjāpanakathā

385. “Tyāhaṃ upasaṅkamitvā evaṃ vadāmi – yesu no, āvuso, ṭhānesu na sameti, tiṭṭhantu tāni ṭhānāni. Yesu ṭhānesu sameti, tattha viññū samanuyuñjantaṃ samanugāhantaṃ samanubhāsantaṃ satthārā vā satthāraṃ saṅghena vā saṅghaṃ – ‘ye imesaṃ bhavataṃ dhammā akusalā akusalasaṅkhātā, sāvajjā sāvajjasaṅkhātā, asevitabbā asevitabbasaṅkhātā, na alamariyā na alamariyasaṅkhātā, kaṇhā kaṇhasaṅkhātā. Ko ime dhamme anavasesaṃ pahāya vattati, samaṇo vā gotamo, pare vā pana bhonto gaṇācariyā’ti?

386. “Ṭhānaṃ kho panetaṃ, kassapa, vijjati, yaṃ viññū samanuyuñjantā samanugāhantā samanubhāsantā evaṃ vadeyyuṃ – ‘ye imesaṃ bhavataṃ dhammā akusalā akusalasaṅkhātā, sāvajjā sāvajjasaṅkhātā, asevitabbā asevitabbasaṅkhātā, na alamariyā na alamariyasaṅkhātā, kaṇhā kaṇhasaṅkhātā. Samaṇo gotamo ime dhamme anavasesaṃ pahāya vattati, yaṃ vā pana bhonto pare gaṇācariyā’ti. Itiha, kassapa, viññū samanuyuñjantā samanugāhantā samanubhāsantā amheva tattha yebhuyyena pasaṃseyyuṃ.

387. “Aparampi no, kassapa, viññū samanuyuñjantaṃ samanugāhantaṃ samanubhāsantaṃ satthārā vā satthāraṃ saṅghena vā saṅghaṃ – ‘ye imesaṃ bhavataṃ dhammā kusalā kusalasaṅkhātā, anavajjā anavajjasaṅkhātā, sevitabbā sevitabbasaṅkhātā, alamariyā alamariyasaṅkhātā, sukkā sukkasaṅkhātā. Ko ime dhamme anavasesaṃ samādāya vattati, samaṇo vā gotamo, pare vā pana bhonto gaṇācariyā’ ti?

388. “Ṭhānaṃ kho panetaṃ, kassapa, vijjati, yaṃ viññū samanuyuñjantā samanugāhantā samanubhāsantā evaṃ vadeyyuṃ – ‘ye imesaṃ bhavataṃ dhammā kusalā kusalasaṅkhātā, anavajjā anavajjasaṅkhātā, sevitabbā sevitabbasaṅkhātā, alamariyā alamariyasaṅkhātā, sukkā sukkasaṅkhātā. Samaṇo gotamo ime dhamme anavasesaṃ samādāya vattati, yaṃ vā pana bhonto pare gaṇācariyā’ti. Itiha, kassapa, viññū samanuyuñjantā samanugāhantā samanubhāsantā amheva tattha yebhuyyena pasaṃseyyuṃ.

389. “Aparampi no, kassapa, viññū samanuyuñjantaṃ samanugāhantaṃ samanubhāsantaṃ satthārā vā satthāraṃ saṅghena vā saṅghaṃ – ‘ye imesaṃ bhavataṃ dhammā akusalā akusalasaṅkhātā, sāvajjā sāvajjasaṅkhātā, asevitabbā asevitabbasaṅkhātā, na alamariyā na alamariyasaṅkhātā, kaṇhā kaṇhasaṅkhātā. Ko ime dhamme anavasesaṃ pahāya vattati, gotamasāvakasaṅgho vā, pare vā pana bhonto gaṇācariyasāvakasaṅghā’ti?

390. “Ṭhānaṃ kho panetaṃ, kassapa, vijjati, yaṃ viññū samanuyuñjantā samanugāhantā samanubhāsantā evaṃ vadeyyuṃ – ‘ye imesaṃ bhavataṃ dhammā akusalā akusalasaṅkhātā, sāvajjā sāvajjasaṅkhātā, asevitabbā asevitabbasaṅkhātā, na alamariyā na alamariyasaṅkhātā, kaṇhā kaṇhasaṅkhātā. Gotamasāvakasaṅgho ime dhamme anavasesaṃ pahāya vattati, yaṃ vā pana bhonto pare gaṇācariyasāvakasaṅghā’ti. Itiha, kassapa, viññū samanuyuñjantā samanugāhantā samanubhāsantā amheva tattha yebhuyyena pasaṃseyyuṃ.

391. “Aparampi no, kassapa, viññū samanuyuñjantaṃ samanugāhantaṃ samanubhāsantaṃ satthārā vā satthāraṃ saṅghena vā saṅghaṃ. ‘Ye imesaṃ bhavataṃ dhammā kusalā kusalasaṅkhātā, anavajjā anavajjasaṅkhātā, sevitabbā sevitabbasaṅkhātā, alamariyā alamariyasaṅkhātā, sukkā sukkasaṅkhātā. Ko ime dhamme anavasesaṃ samādāya vattati, gotamasāvakasaṅgho vā, pare vā pana bhonto gaṇācariyasāvakasaṅghā’ti?

392. “Ṭhānaṃ kho panetaṃ, kassapa, vijjati, yaṃ viññū samanuyuñjantā samanugāhantā samanubhāsantā evaṃ vadeyyuṃ – ‘ye imesaṃ bhavataṃ dhammā kusalā kusalasaṅkhātā, anavajjā anavajjasaṅkhātā, sevitabbā sevitabbasaṅkhātā, alamariyā alamariyasaṅkhātā, sukkā sukkasaṅkhātā. Gotamasāvakasaṅgho ime dhamme anavasesaṃ samādāya vattati, yaṃ vā pana bhonto pare gaṇācariyasāvakasaṅghā’ti. Itiha, kassapa, viññū samanuyuñjantā samanugāhantā samanubhāsantā amheva tattha yebhuyyena pasaṃseyyuṃ.

Ariyo aṭṭhaṅgiko maggo

393. “Atthi, kassapa, maggo atthi paṭipadā, yathāpaṭipanno sāmaṃyeva ñassati sāmaṃ dakkhati [dakkhiti (sī.)] – ‘samaṇova gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī’ti. Katamo ca, kassapa, maggo, katamā ca paṭipadā, yathāpaṭipanno sāmaṃyeva ñassati sāmaṃ dakkhati – ‘samaṇova gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī’ti? Ayameva ariyo aṭṭhaṅgiko maggo. Seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṃ kho, kassapa, maggo, ayaṃ paṭipadā, yathāpaṭipanno sāmaṃyeva ñassati sāmaṃ dakkhati ‘samaṇova gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī’”ti.

Tapopakkamakathā

394. Evaṃ vutte, acelo kassapo bhagavantaṃ etadavoca – “imepi kho, āvuso gotama, tapopakkamā etesaṃ samaṇabrāhmaṇānaṃ sāmaññasaṅkhātā ca brahmaññasaṅkhātā ca. Acelako hoti, muttācāro, hatthāpalekhano, na ehibhaddantiko, na tiṭṭhabhaddantiko, nābhihaṭaṃ, na uddissakataṃ, na nimantanaṃ sādiyati. So na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṃ, na daṇḍamantaraṃ, na musalamantaraṃ, na dvinnaṃ bhuñjamānānaṃ, na gabbhiniyā, na pāyamānāya, na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī, na macchaṃ, na maṃsaṃ, na suraṃ, na merayaṃ, na thusodakaṃ pivati. So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko…pe… sattāgāriko vā hoti sattālopiko; ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti… sattahipi dattīhi yāpeti; ekāhikampi āhāraṃ āhāreti, dvīhikampi āhāraṃ āhāreti… sattāhikampi āhāraṃ āhāreti. Iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati.

395. “Imepi kho, āvuso gotama, tapopakkamā etesaṃ samaṇabrāhmaṇānaṃ sāmaññasaṅkhātā ca brahmaññasaṅkhātā ca. Sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti, vanamūlaphalāhāro yāpeti pavattaphalabhojī.

396. “Imepi kho, āvuso gotama, tapopakkamā etesaṃ samaṇabrāhmaṇānaṃ sāmaññasaṅkhātā ca brahmaññasaṅkhātā ca. Sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṃsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhikampi dhāreti, kesamassulocakopi hoti kesamassulocanānuyogamanuyutto, ubbhaṭṭhakopi [ubbhaṭṭhikopi (ka.)] hoti āsanapaṭikkhitto, ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṃ kappeti, phalakaseyyampi kappeti, thaṇḍilaseyyampi kappeti, ekapassayikopi hoti rajojalladharo, abbhokāsikopi hoti yathāsanthatiko, vekaṭikopi hoti vikaṭabhojanānuyogamanuyutto, apānakopi hoti apānakattamanuyutto, sāyatatiyakampi udakorohanānuyogamanuyutto viharatī”ti.

Tapopakkamaniratthakathā

397. “Acelako cepi, kassapa, hoti, muttācāro, hatthāpalekhano…pe… iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati. Tassa cāyaṃ sīlasampadā cittasampadā paññāsampadā abhāvitā hoti asacchikatā. Atha kho so ārakāva sāmaññā ārakāva brahmaññā. Yato kho, kassapa, bhikkhu averaṃ abyāpajjaṃ mettacittaṃ bhāveti, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi.

“Sākabhakkho cepi, kassapa, hoti, sāmākabhakkho…pe… vanamūlaphalāhāro yāpeti pavattaphalabhojī. Tassa cāyaṃ sīlasampadā cittasampadā paññāsampadā abhāvitā hoti asacchikatā. Atha kho so ārakāva sāmaññā ārakāva brahmaññā. Yato kho, kassapa, bhikkhu averaṃ abyāpajjaṃ mettacittaṃ bhāveti, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi.

“Sāṇāni cepi, kassapa, dhāreti, masāṇānipi dhāreti…pe… sāyatatiyakampi udakorohanānuyogamanuyutto viharati. Tassa cāyaṃ sīlasampadā cittasampadā paññāsampadā abhāvitā hoti asacchikatā. Atha kho so ārakāva sāmaññā ārakāva brahmaññā. Yato kho, kassapa, bhikkhu averaṃ abyāpajjaṃ mettacittaṃ bhāveti, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipī”ti.

398. Evaṃ vutte, acelo kassapo bhagavantaṃ etadavoca – “dukkaraṃ, bho gotama, sāmaññaṃ dukkaraṃ brahmaññan”ti. “Pakati kho esā, kassapa, lokasmiṃ ‘dukkaraṃ sāmaññaṃ dukkaraṃ brahmaññan’ti. Acelako cepi, kassapa, hoti, muttācāro, hatthāpalekhano…pe… iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati. Imāya ca, kassapa, mattāya iminā tapopakkamena sāmaññaṃ vā abhavissa brahmaññaṃ vā dukkaraṃ sudukkaraṃ, netaṃ abhavissa kallaṃ vacanāya – ‘dukkaraṃ sāmaññaṃ dukkaraṃ brahmaññan’ti.

“Sakkā ca panetaṃ abhavissa kātuṃ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi – ‘handāhaṃ acelako homi, muttācāro, hatthāpalekhano…pe… iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharāmī’ti.

“Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena sāmaññaṃ vā hoti brahmaññaṃ vā dukkaraṃ sudukkaraṃ, tasmā etaṃ kallaṃ vacanāya – ‘dukkaraṃ sāmaññaṃ dukkaraṃ brahmaññan’ti. Yato kho, kassapa, bhikkhu averaṃ abyāpajjaṃ mettacittaṃ bhāveti, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi.

“Sākabhakkho cepi, kassapa, hoti, sāmākabhakkho…pe… vanamūlaphalāhāro yāpeti pavattaphalabhojī. Imāya ca, kassapa, mattāya iminā tapopakkamena sāmaññaṃ vā abhavissa brahmaññaṃ vā dukkaraṃ sudukkaraṃ, netaṃ abhavissa kallaṃ vacanāya – ‘dukkaraṃ sāmaññaṃ dukkaraṃ brahmaññan’ti.

“Sakkā ca panetaṃ abhavissa kātuṃ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi – ‘handāhaṃ sākabhakkho vā homi, sāmākabhakkho vā…pe… vanamūlaphalāhāro yāpemi pavattaphalabhojī’ti.

“Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena sāmaññaṃ vā hoti brahmaññaṃ vā dukkaraṃ sudukkaraṃ, tasmā etaṃ kallaṃ vacanāya – ‘dukkaraṃ sāmaññaṃ dukkaraṃ brahmaññan’ti. Yato kho, kassapa, bhikkhu averaṃ abyāpajjaṃ mettacittaṃ bhāveti, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi.

“Sāṇāni cepi, kassapa, dhāreti, masāṇānipi dhāreti…pe… sāyatatiyakampi udakorohanānuyogamanuyutto viharati. Imāya ca, kassapa, mattāya iminā tapopakkamena sāmaññaṃ vā abhavissa brahmaññaṃ vā dukkaraṃ sudukkaraṃ, netaṃ abhavissa kallaṃ vacanāya – ‘dukkaraṃ sāmaññaṃ dukkaraṃ brahmaññan’ti.

“Sakkā ca panetaṃ abhavissa kātuṃ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi – ‘handāhaṃ sāṇānipi dhāremi, masāṇānipi dhāremi…pe… sāyatatiyakampi udakorohanānuyogamanuyutto viharāmī’ti.

“Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena sāmaññaṃ vā hoti brahmaññaṃ vā dukkaraṃ sudukkaraṃ, tasmā etaṃ kallaṃ vacanāya – ‘dukkaraṃ sāmaññaṃ dukkaraṃ brahmaññan’ti. Yato kho, kassapa, bhikkhu averaṃ abyāpajjaṃ mettacittaṃ bhāveti, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipī”ti.

399. Evaṃ vutte, acelo kassapo bhagavantaṃ etadavoca – “dujjāno, bho gotama, samaṇo, dujjāno brāhmaṇo”ti. “Pakati kho esā, kassapa, lokasmiṃ ‘dujjāno samaṇo dujjāno brāhmaṇo’ti. Acelako cepi, kassapa, hoti, muttācāro, hatthāpalekhano…pe… iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati. Imāya ca, kassapa, mattāya iminā tapopakkamena samaṇo vā abhavissa brāhmaṇo vā dujjāno sudujjāno, netaṃ abhavissa kallaṃ vacanāya – ‘dujjāno samaṇo dujjāno brāhmaṇo’ti.

“Sakkā ca paneso abhavissa ñātuṃ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi – ‘ayaṃ acelako hoti, muttācāro, hatthāpalekhano…pe… iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharatī’ti.

“Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena samaṇo vā hoti brāhmaṇo vā dujjāno sudujjāno, tasmā etaṃ kallaṃ vacanāya – ‘dujjāno samaṇo dujjāno brāhmaṇo’ti. Yato kho [yato ca kho (ka.)], kassapa, bhikkhu averaṃ abyāpajjaṃ mettacittaṃ bhāveti, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi.

“Sākabhakkho cepi, kassapa, hoti sāmākabhakkho…pe… vanamūlaphalāhāro yāpeti pavattaphalabhojī. Imāya ca, kassapa, mattāya iminā tapopakkamena samaṇo vā abhavissa brāhmaṇo vā dujjāno sudujjāno, netaṃ abhavissa kallaṃ vacanāya – ‘dujjāno samaṇo dujjāno brāhmaṇo’ti.

“Sakkā ca paneso abhavissa ñātuṃ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi – ‘ayaṃ sākabhakkho vā hoti sāmākabhakkho…pe… vanamūlaphalāhāro yāpeti pavattaphalabhojī’ti.

“Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena samaṇo vā hoti brāhmaṇo vā dujjāno sudujjāno, tasmā etaṃ kallaṃ vacanāya – ‘dujjāno samaṇo dujjāno brāhmaṇo’ti. Yato kho, kassapa, bhikkhu averaṃ abyāpajjaṃ mettacittaṃ bhāveti, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi.

“Sāṇāni cepi, kassapa, dhāreti, masāṇānipi dhāreti…pe… sāyatatiyakampi udakorohanānuyogamanuyutto viharati. Imāya ca, kassapa, mattāya iminā tapopakkamena samaṇo vā abhavissa brāhmaṇo vā dujjāno sudujjāno, netaṃ abhavissa kallaṃ vacanāya – ‘dujjāno samaṇo dujjāno brāhmaṇo’ti.

“Sakkā ca paneso abhavissa ñātuṃ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi – ‘ayaṃ sāṇānipi dhāreti, masāṇānipi dhāreti…pe… sāyatatiyakampi udakorohanānuyogamanuyutto viharatī’ti.

“Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena samaṇo vā hoti brāhmaṇo vā dujjāno sudujjāno, tasmā etaṃ kallaṃ vacanāya – ‘dujjāno samaṇo dujjāno brāhmaṇo’ti. Yato kho, kassapa, bhikkhu averaṃ abyāpajjaṃ mettacittaṃ bhāveti, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipī”ti.

Sīlasamādhipaññāsampadā

400. Evaṃ vutte, acelo kassapo bhagavantaṃ etadavoca – “katamā pana sā, bho gotama, sīlasampadā, katamā cittasampadā, katamā paññāsampadā”ti? “Idha, kassapa, tathāgato loke uppajjati arahaṃ, sammāsambuddho…pe… (yathā 190-193 anucchedesu, evaṃ vitthāretabbaṃ) bhayadassāvī samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena parisuddhājīvo sīlasampanno indriyesu guttadvāro satisampajaññena samannāgato santuṭṭho.

401. “Kathañca, kassapa, bhikkhu sīlasampanno hoti? Idha, kassapa, bhikkhu pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati. Idampissa hoti sīlasampadāya …pe… (yathā 194 yāva 210 anucchedesu)

“Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti. Seyyathidaṃ – santikammaṃ paṇidhikammaṃ…pe… (yathā 211 anucchede) osadhīnaṃ patimokkho iti vā iti, evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasampadāya.

“Sa kho so [ayaṃ kho (ka.)], kassapa, bhikkhu evaṃ sīlasampanno na kutoci bhayaṃ samanupassati, yadidaṃ sīlasaṃvarato. Seyyathāpi, kassapa, rājā khattiyo muddhāvasitto nihatapaccāmitto na kutoci bhayaṃ samanupassati, yadidaṃ paccatthikato. Evameva kho, kassapa, bhikkhu evaṃ sīlasampanno na kutoci bhayaṃ samanupassati, yadidaṃ sīlasaṃvarato. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti. Evaṃ kho, kassapa, bhikkhu sīlasampanno hoti. Ayaṃ kho, kassapa, sīlasampadā…pe… paṭhamaṃ jhānaṃ upasampajja viharati. Idampissa hoti cittasampadāya…pe… dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ…pe… catutthaṃ jhānaṃ upasampajja viharati. Idampissa hoti cittasampadāya. Ayaṃ kho, kassapa, cittasampadā.

“So evaṃ samāhite citte…pe… ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti…pe… idampissa hoti paññāsampadāya…pe… nāparaṃ itthattāyāti pajānāti…pe… idampissa hoti paññāsampadāya. Ayaṃ kho, kassapa, paññāsampadā.

“Imāya ca, kassapa, sīlasampadāya cittasampadāya paññāsampadāya aññā sīlasampadā cittasampadā paññāsampadā uttaritarā vā paṇītatarā vā natthi.

Sīhanādakathā

402. “Santi, kassapa, eke samaṇabrāhmaṇā sīlavādā. Te anekapariyāyena sīlassa vaṇṇaṃ bhāsanti. Yāvatā, kassapa, ariyaṃ paramaṃ sīlaṃ, nāhaṃ tattha attano samasamaṃ samanupassāmi, kuto bhiyyo! Atha kho ahameva tattha bhiyyo, yadidaṃ adhisīlaṃ.

“Santi, kassapa, eke samaṇabrāhmaṇā tapojigucchāvādā. Te anekapariyāyena tapojigucchāya vaṇṇaṃ bhāsanti. Yāvatā, kassapa, ariyā paramā tapojigucchā, nāhaṃ tattha attano samasamaṃ samanupassāmi, kuto bhiyyo! Atha kho ahameva tattha bhiyyo, yadidaṃ adhijegucchaṃ.

“Santi, kassapa, eke samaṇabrāhmaṇā paññāvādā. Te anekapariyāyena paññāya vaṇṇaṃ bhāsanti. Yāvatā, kassapa, ariyā paramā paññā, nāhaṃ tattha attano samasamaṃ samanupassāmi, kuto bhiyyo! Atha kho ahameva tattha bhiyyo, yadidaṃ adhipaññaṃ.

“Santi, kassapa, eke samaṇabrāhmaṇā vimuttivādā. Te anekapariyāyena vimuttiyā vaṇṇaṃ bhāsanti. Yāvatā, kassapa, ariyā paramā vimutti, nāhaṃ tattha attano samasamaṃ samanupassāmi, kuto bhiyyo! Atha kho ahameva tattha bhiyyo, yadidaṃ adhivimutti.

403. “Ṭhānaṃ kho panetaṃ, kassapa, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘sīhanādaṃ kho samaṇo gotamo nadati, tañca kho suññāgāre nadati, no parisāsū’ti. Te – ‘mā hevan’tissu vacanīyā. ‘Sīhanādañca samaṇo gotamo nadati, parisāsu ca nadatī’ti evamassu, kassapa, vacanīyā.

“Ṭhānaṃ kho panetaṃ, kassapa, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘sīhanādañca samaṇo gotamo nadati, parisāsu ca nadati, no ca kho visārado nadatī’ti. Te – ‘mā hevan’tissu vacanīyā. ‘Sīhanādañca samaṇo gotamo nadati, parisāsu ca nadati, visārado ca nadatī”ti evamassu, kassapa, vacanīyā.

“Ṭhānaṃ kho panetaṃ, kassapa, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘sīhanādañca samaṇo gotamo nadati, parisāsu ca nadati, visārado ca nadati, no ca kho naṃ pañhaṃ pucchanti…pe… pañhañca naṃ pucchanti; no ca kho nesaṃ pañhaṃ puṭṭho byākaroti…pe… pañhañca nesaṃ puṭṭho byākaroti; no ca kho pañhassa veyyākaraṇena cittaṃ ārādheti…pe… pañhassa ca veyyākaraṇena cittaṃ ārādheti; no ca kho sotabbaṃ maññanti…pe… sotabbañcassa maññanti; no ca kho sutvā pasīdanti…pe… sutvā cassa pasīdanti; no ca kho pasannākāraṃ karonti…pe… pasannākārañca karonti; no ca kho tathattāya paṭipajjanti…pe… tathattāya ca paṭipajjanti; no ca kho paṭipannā ārādhentī’ti. Te – ‘mā hevan’tissu vacanīyā. ‘Sīhanādañca samaṇo gotamo nadati, parisāsu ca nadati, visārado ca nadati, pañhañca naṃ pucchanti, pañhañca nesaṃ puṭṭho byākaroti, pañhassa ca veyyākaraṇena cittaṃ ārādheti, sotabbañcassa maññanti, sutvā cassa pasīdanti, pasannākārañca karonti, tathattāya ca paṭipajjanti, paṭipannā ca ārādhentī’ti evamassu, kassapa, vacanīyā.

Titthiyaparivāsakathā

404. “Ekamidāhaṃ, kassapa, samayaṃ rājagahe viharāmi gijjhakūṭe pabbate. Tatra maṃ aññataro tapassī nigrodho nāma adhijegucche pañhaṃ apucchi. Tassāhaṃ adhijegucche pañhaṃ puṭṭho byākāsiṃ. Byākate ca pana me attamano ahosi paraṃ viya mattāyā”ti. “Ko hi, bhante, bhagavato dhammaṃ sutvā na attamano assa paraṃ viya mattāya? Ahampi hi, bhante, bhagavato dhammaṃ sutvā attamano paraṃ viya mattāya. Abhikkantaṃ, bhante, abhikkantaṃ, bhante. Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi, dhammañca bhikkhusaṅghañca. Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampadan”ti.

405. “Yo kho, kassapa, aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ, so cattāro māse parivasati, catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya. Api ca mettha puggalavemattatā viditā”ti. “Sace, bhante, aññatitthiyapubbā imasmiṃ dhammavinaye ākaṅkhanti pabbajjaṃ, ākaṅkhanti upasampadaṃ, cattāro māse parivasanti, catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya. Ahaṃ cattāri vassāni parivasissāmi, catunnaṃ vassānaṃ accayena āraddhacittā bhikkhū pabbājentu, upasampādentu bhikkhubhāvāyā”ti.

Alattha kho acelo kassapo bhagavato santike pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno kho panāyasmā kassapo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto na cirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti – abbhaññāsi. Aññataro kho panāyasmā kassapo arahataṃ ahosīti.

Mahāsīhanādasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.

☸---------------------------------------------------------------------

八 大狮子吼经

一 我是这样听说的。那时，世尊住在优楼若的甘蔗林鹿野苑。那时，裸体外道迦叶来到世尊那里。到了之后，和世尊互相问候，说了些友善的、值得忆念的话，然后站在一边。站在一边的裸体外道迦叶对世尊这样说：

二 ‘尊敬的乔达摩！我听说：‘沙门乔达摩呵斥一切苦行，完全地责难、辱骂所有过着粗劣生活的苦行者。’尊敬的乔达摩！那些这样说：‘沙门乔达摩呵斥一切苦行者，完全地责难、辱骂所有过着粗劣生活的苦行者’的人，他们是否确实转述了尊敬的乔达摩您的话，而没有以不实之词诽谤您呢？他们是否阐述了合乎正法及其随法的内容呢？是否没有任何基于同样教法的言论或反驳会引来应受指责之处呢？我们实在不愿意诽谤尊敬的乔达摩您啊。’

三 ‘迦叶！那些这样说：‘沙门乔达摩呵斥一切苦行，完全地责难、辱骂所有过着粗劣生活的苦行者’的人，他们说的并不是我所说的。而且他们是用不真实的、虚假的话诽谤我。迦叶！我以清净、超越常人的天眼，看见这里某个过着粗劣生活的苦行者，在身体败坏、死亡之后，往生到恶趣、苦界、堕处、地狱。迦叶！我又以清净、超越常人的天眼，看见这里某个过着粗劣生活的苦行者，在身体败坏、死亡之后，往生到善趣、天界。迦叶！我以清净、超越常人的天眼，看见这里某个较少经历痛苦的苦行者，在身体败坏、死亡之后，往生到恶趣、苦界、堕处、地狱。迦叶！我又以清净、超越常人的天眼，看见这里某个较少经历痛苦的苦行者，在身体败坏、死亡之后，往生到善趣、天界。迦叶！既然我如此如实地了知这些苦行者的来处、去处、死亡与再生，我怎么会呵斥一切苦行，完全地责难、辱骂所有过着粗劣生活的苦行者呢？

四 迦叶！有些沙门、婆罗门，是智者、专家、善于辩论、像（射手能）射穿毫毛般（锐利）。他们看起来像是以智慧到处去粉碎（他人的）见解。他们和我，在某些观点上一致，在某些观点上不一致。他们认为某些是‘好的’，我也认为那些是‘好的’；他们认为某些是‘不好的’，我也认为那些是‘不好的’。他们认为某些是‘好的’，我认为那些是‘不好的’；他们认为某些是‘不好的’，我认为那些是‘好的’。我称某些为‘好的’，其他人也称那些为‘好的’；我称某些为‘不好的’，其他人也称那些为‘不好的’。我称某些为‘好的’，其他人称那些为‘不好的’；我称某些为‘不好的’，其他人称那些为‘好的’。

五 我去对他们这样说：‘朋友们！对于我们不一致的地方，暂且搁置。对于我们一致的地方，智者们应当针对导师与导师，或者僧团与僧团，来诘问、探究、讨论：对于那些你们（尊者们）认为是‘不善的、被认为是不善的；有过失的、被认为是有过失的；不应实践的、被认为是不应实践的；非圣者的、被认为是非圣者的；黑暗的、被认为是黑暗的’法，是谁完全舍断了这些法而行呢？是沙门乔达摩，还是其他那些尊贵的老师们呢？’

六 迦叶，很有可能，智者们在诘问、探究、讨论时会这样说：‘对于那些你们（尊者们）认为是‘不善的、被认为是不善的；有过失的、被认为是有过失的；不应实践的、被认为是不应实践的；非圣者的、被认为是非圣者的；黑暗的、被认为是黑暗的’法，是沙门乔达摩完全舍断了这些法而行呢？还是其他那些尊贵的老师们呢？’迦叶！这样，智者们在诘问、探究、讨论时，多半会赞扬我们。

七 再者，迦叶！智者们可以针对导师与导师，或者僧团与僧团，来诘问、探究、讨论：‘对于那些你们（尊者们）认为是‘善的、被认为是善的；无过失的、被认为是无过失的；应实践的、被认为应实践的；圣者的、被认为是圣者的；洁白的、被认为是洁白的’法，是谁完全受持了这些法而行呢？是沙门乔达摩，还是其他那些尊贵的老师们呢？’

八 迦叶，很有可能，智者们在诘问、探究、讨论时会这样说：‘对于那些你们（尊者们）认为是‘善的、被认为是善的；无过失的、被认为是无过失的；应实践的、被认为应实践的；圣者的、被认为是圣者的；洁白的、被认为是洁白的’法，是沙门乔达摩完全受持了这些法而行呢？还是其他那些尊贵的老师们呢？’ 迦叶！这样，智者们在诘问、探究、讨论时，多半会赞扬我们。

九 再者，迦叶！智者们可以针对导师与导师，或者僧团与僧团，来诘问、探究、讨论：‘对于那些你们（尊者们）认为是‘不善的、被认为是不善的；有过失的、被认为是有过失的；不应实践的、被认为是不应实践的；非圣者的、被认为是非圣者的；黑暗的、被认为是黑暗的’法，是谁完全舍断了这些法而行呢？是乔达摩的弟子僧团，还是其他那些尊贵的老师们的弟子僧团呢？’

十 再者，迦叶！很有可能，智者们在诘问、探究、讨论时会这样说：‘对于那些你们（尊者们）认为是‘不善的、被认为是不善的；有过失的、被认为是有过失的；不应实践的、被认为是不应实践的；非圣者的、被认为是非圣者的；黑暗的、被认为是黑暗的’法，是乔达摩的弟子僧团完全舍断了这些法而行呢？还是其他那些尊贵的老师们的弟子僧团呢？’迦叶！这样，智者们在诘问、探究、讨论时，多半会赞扬我们。

十一 迦叶！智者们可以针对导师与导师，或者僧团与僧团，来诘问、探究、讨论：‘对于那些你们（尊者们）认为是‘善的、被认为是善的；无过失的、被认为是无过失的；应实践的、被认为应实践的；圣者的、被认为是圣者的；洁白的、被认为是洁白的’法，是谁完全受持了这些法而行呢？是乔达摩的弟子僧团，还是其他那些尊贵的老师们的弟子僧团呢？’

十二 再者，迦叶！很有可能，智者们在诘问、探究、讨论时会这样说：‘对于那些你们（尊者们）认为是‘善的、被认为是善的；无过失的、被认为是无过失的；应实践的、被认为应实践的；圣者的、被认为是圣者的；洁白的、被认为是洁白的’法，是乔达摩的弟子僧团完全受持了这些法而行呢？还是其他那些尊贵的老师们的弟子僧团呢？’迦叶！这样，智者们在诘问、探究、讨论时，多半会赞扬我们。

十三 ‘迦叶！有一条道路，一种行持之道。实践它的人将会亲自了知、亲自看见：‘沙门乔达摩是说适时语者、真实语者、有意义语者、法语者、律语者。’迦叶！是哪条道路，哪种行持之道，实践它的人将会亲自了知、亲自看见：‘沙门乔达摩是说适时语者、真实语者、有意义语者、法语者、律语者’呢？就是这神圣的八正道，即：正见、正思惟、正语、正业、正命、正精进、正念、正定。迦叶！这就是那条道路，那种行持之道。实践它的人将会亲自了知、亲自看见：‘沙门乔达摩是说适时语者、真实语者、有意义语者、法语者、律语者。’”

十四 世尊这样说后，裸体外道迦叶对世尊说：‘朋友乔达摩！以下这些也确实是某些沙门、婆罗门所认为的苦行努力、沙门身份的象征、婆罗门身份的象征：他裸体，行为放纵，用手舔食；别人说‘请过来’他不来，说‘请稍等’他不停；他不接受别人拿来的食物，不接受别人特意为他准备的食物，不接受别人的邀请；他不从罐口或锅口接食；不在门槛中间、不在木棍中间、不在杵臼中间（接食），不在正在吃饭的两人中间（接食），不从孕妇、哺乳妇女、与男性有染的女性处接食；不在约定施舍处接食；不在有狗等着的地方接食，不在苍蝇群集的地方接食；他不吃鱼，不吃肉，不喝米酒、果酒、酸粥。他或者只去一家乞食、只吃一份食物；或者只去两家乞食、只吃两份食物……或者只去七家乞食、只吃七份食物；他或者只靠一份布施维生，或者只靠两份布施维生……或者只靠七份布施维生；他或者一天吃一顿，或者两天吃一顿……或者七天吃一顿；就这样，他投入于半月一次的定期进食修行。’

‘朋友乔达摩！这些也确实是某些沙门、婆罗门所认为的苦行努力、沙门身份的象征、婆罗门身份的象征：他或者吃野菜，或者吃稗子，或者吃生米，或者吃野米，或者吃水苔，或者吃米糠，或者吃米汤，或者吃芝麻粉，或者吃草，或者吃牛粪；他靠森林的根和果实维生，吃自然掉落的果实。’

‘朋友乔达摩！这些也确实是某些沙门、婆罗门所认为的苦行努力、沙门身份的象征、婆罗门身份的象征：他或者穿粗麻衣，或者穿混麻衣，或者穿裹尸布，或者穿粪扫衣，或者穿树皮衣（tirīṭa），或者穿羚羊皮衣，或者穿羚羊皮条衣，或者穿古沙草衣，或者穿树皮衣（vākacīra），或者穿木片衣，或者穿人发毯，或者穿马毛毯，或者穿猫头鹰羽毛衣；他或者是拔除须发者，致力于拔除须发；他或者是常站立者，拒绝座位；他或者是常蹲踞者，致力于保持蹲踞；他或者是卧荆棘者，睡在荆棘床上；他或者睡在木板上，或者睡在地上；他或者是只睡一侧者，身上涂满尘土；他或者是露天住者，随遇而安；他或者是食秽物者，致力于吃腐败食物；他或者是不饮水者，致力于不饮水；他或者致力于一天三次下水沐浴。’”

十五 ‘迦叶！即使一个人裸体，行为放纵，用手舔食……（省略）……乃至致力于半月一次的定期进食修行，但如果他的戒圆满、心圆满、慧圆满没有得到修习、没有被亲证，那么他距离沙门身份、距离婆罗门身份还很遥远。迦叶！而当一位比丘修习无怨、无害的慈心，并且通过灭尽诸漏，在当下就以无上智慧自我证知、实现并安住于无漏的心解脱、慧解脱时，迦叶！这才被称为比丘、沙门，也被称为婆罗门。

‘迦叶！即使一个人吃野菜，吃稗子……（省略）……靠森林的根和果实维生，吃自然掉落的果实，但如果他的戒圆满、心圆满、慧圆满没有得到修习、没有被亲证，那么他距离沙门身份、距离婆罗门身份还很遥远。迦叶！而当一位比丘修习无怨、无害的慈心，并且通过灭尽诸漏，在当下就以无上智慧自我证知、实现并安住于无漏的心解脱、慧解脱时，迦叶！这才被称为比丘、沙门，也被称为婆罗门。

‘迦叶！即使一个人穿粗麻衣，穿混麻衣……（省略）……致力于一天三次下水沐浴，但如果他的戒圆满、心圆满、慧圆满没有得到修习、没有被亲证，那么他距离沙门身份、距离婆罗门身份还很遥远。迦叶！而当一位比丘修习无怨、无害的慈心，并且通过灭尽诸漏，在当下就以无上智慧自我证知、实现并安住于无漏的心解脱、慧解脱时，迦叶！这才被称为比丘、沙门，也被称为婆罗门。’”

十六 世尊这样说后，裸体外道迦叶对世尊说：

‘尊敬的乔达摩！沙门身份真是难行啊！婆罗门身份真是难行啊！’

‘迦叶！诚然，世间通常认为‘沙门身份难行，婆罗门身份难行’。迦叶！如果仅仅因为裸体，行为放纵，用手舔食……（省略）……致力于半月一次的定期进食修行，就说沙门身份或婆罗门身份难行、极难行，那么说‘沙门身份难行，婆罗门身份难行’就不合适了。因为一个在家人，或在家人的儿子，甚至一个提水的婢女都能做到：‘来吧！我也要裸体，行为放纵，用手舔食……（省略）……致力于半月一次的定期进食修行！’迦叶！正是因为沙门身份或婆罗门身份是超越这种程度、超越这种苦行努力的，是难行、极难行的，所以说‘沙门身份难行，婆罗门身份难行’才合适。迦叶！当一位比丘修习无怨、无害的慈心，并且通过灭尽诸漏，在当下就以无上智慧自我证知、实现并安住于无漏的心解脱、慧解脱时，迦叶！这才被称为比丘、沙门，也被称为婆罗门。

‘迦叶！如果仅仅因为吃野菜，吃稗子……（省略）……靠森林的根和果实维生，吃自然掉落的果实，就说沙门身份或婆罗门身份难行、极难行，那么说‘沙门身份难行，婆罗门身份难行’就不合适了。因为一个在家人，或在家人的儿子，甚至一个提水的婢女都能做到：‘来吧！我也要吃野菜，吃稗子……（省略）……靠森林的根和果实维生，吃自然掉落的果实！’迦叶！正是因为沙门身份或婆罗门身份是超越这种程度、超越这种苦行努力的，是难行、极难行的，所以说‘沙门身份难行，婆罗门身份难行’才合适。迦叶！当一位比丘修习无怨、无害的慈心，并且通过灭尽诸漏，在当下就以无上智慧自我证知、实现并安住于无漏的心解脱、慧解脱时，迦叶！这才被称为比丘、沙门，也被称为婆罗门。

‘迦叶！如果仅仅因为穿粗麻衣，穿混麻衣……（省略）……致力于一天三次下水沐浴，就说沙门身份或婆罗门身份难行、极难行，那么说‘沙门身份难行，婆罗门身份难行’就不合适了。因为一个在家人，或在家人的儿子，甚至一个提水的婢女都能做到：‘来吧！我也要穿粗麻衣，穿混麻衣……（省略）……致力于一天三次下水沐浴！’迦叶！正是因为沙门身份或婆罗门身份是超越这种程度、超越这种苦行努力的，是难行、极难行的，所以说‘沙门身份难行，婆罗门身份难行’才合适。迦叶！当一位比丘修习无怨、无害的慈心，并且通过灭尽诸漏，在当下就以无上智慧自我证知、实现并安住于无漏的心解脱、慧解脱时，迦叶！这才被称为比丘、沙门，也被称为婆罗门。’”

十七 世尊这样说后，裸体外道迦叶对世尊说：

‘尊敬的乔达摩！沙门是难以了知的！婆罗门是难以了知的！’

‘迦叶！诚然，世间通常认为‘沙门难知，婆罗门难知’。迦叶！如果仅仅因为裸体，行为放纵，用手舔食……（省略）……致力于半月一次的定期进食修行，就说沙门或婆罗门难知、极难知，那么说‘沙门难知，婆罗门难知’就不合适了。因为一个在家人，或在家人的儿子，甚至一个提水的婢女都能知道：‘这个人裸体，行为放纵，用手舔食……（省略）……致力于半月一次的定期进食修行。’迦叶！正是因为沙门或婆罗门是超越这种程度、超越这种苦行努力的，是难知、极难知的，所以说‘沙门难知，婆罗门难知’才合适。迦叶！当一位比丘修习无怨、无害的慈心，并且通过灭尽诸漏，在当下就以无上智慧自我证知、实现并安住于无漏的心解脱、慧解脱时，迦叶！这才被称为比丘、沙门，也被称为婆罗门。

‘迦叶！如果仅仅因为吃野菜，吃稗子……（省略）……靠森林的根和果实维生，吃自然掉落的果实，就说沙门或婆罗门难知、极难知，那么说‘沙门难知，婆罗门难知’就不合适了。因为一个在家人，或在家人的儿子，甚至一个提水的婢女都能知道：‘这个人吃野菜，吃稗子……（省略）……靠森林的根和果实维生，吃自然掉落的果实。’迦叶！正是因为沙门或婆罗门是超越这种程度、超越这种苦行努力的，是难知、极难知的，所以说‘沙门难知，婆罗门难知’才合适。迦叶！当一位比丘修习无怨、无害的慈心，并且通过灭尽诸漏，在当下就以无上智慧自我证知、实现并安住于无漏的心解脱、慧解脱时，迦叶！这才被称为比丘、沙门，也被称为婆罗门。

‘迦叶！如果仅仅因为穿粗麻衣，穿混麻衣……（省略）……致力于一天三次下水沐浴，就说沙门或婆罗门难知、极难知，那么说‘沙门难知，婆罗门难知’就不合适了。因为一个在家人，或在家人的儿子，甚至一个提水的婢女都能知道：‘这个人穿粗麻衣，穿混麻衣……（省略）……致力于一天三次下水沐浴。’迦叶！正是因为沙门或婆罗门是超越这种程度、超越这种苦行努力的，是难知、极难知的，所以说‘沙门难知，婆罗门难知’才合适。迦叶！当一位比丘修习无怨、无害的慈心，并且通过灭尽诸漏，在当下就以无上智慧自我证知、实现并安住于无漏的心解脱、慧解脱时，迦叶！这才被称为比丘、沙门，也被称为婆罗门。’

十八 世尊这样说后，裸体外道迦叶对世尊说：

‘尊敬的乔达摩！那么，什么是戒圆满，什么是心圆满，什么是慧圆满呢？’

‘迦叶！于此，如来出现在世间，是阿拉汉、正等觉者……（省略，如同《沙门果经》DN 2 第40-42节所详述）……见到（微小的过失）也感到畏惧，受持学处而修学。他具足善的身业、语业，过着清净的生活，戒行圆满，守护根门，具足正念、正知，知足。’

‘迦叶！比丘如何是戒圆满呢？迦叶！于此，比丘舍断杀生，远离杀生，放下棍棒，放下刀枪，有惭愧心，具足慈悲，怜悯利益一切有情众生而安住。这也是他的戒圆满的一部分……（省略，如同《沙门果经》DN 2 第43-61节所详述，涵盖不偷盗、不淫、不妄语、不两舌、不恶口、不绮语、远离对种子和植物的损害、一日一食、远离歌舞观听、远离装饰打扮、远离高大床座、远离接受金银、远离接受生谷、生肉等、远离贮存物品、远离观看军阵、远离占相算命等世俗技艺）……’

‘又如某些可敬的沙门、婆罗门，享用了信众布施的食物后，却以像这样的旁生（低劣）之明、邪命方式维生，例如：从事寂止（消灾）仪式、祈愿仪式……（省略，如同《沙门果经》DN 2 第62节）……配制药物等等；他远离像这样的旁生之明、邪命方式。这也是他的戒圆满的一部分。’

‘迦叶！这位这样戒圆满的比丘，因为守护戒律，无论在何处都不感到恐惧。迦叶！就像一位头顶灌过水、已登基、已镇服敌人的刹帝利王，无论对来自何方的敌人都不感到恐惧。同样地，迦叶！这位这样戒圆满的比丘，因为守护戒律，无论在何处都不感到恐惧。他具足这神圣的戒蕴，在内心中体验无过失之乐。迦叶！比丘就是这样戒圆满的。’这是戒圆满，迦叶。

十九 ‘迦叶！比丘如何守护根门呢？迦叶！于此，比丘以眼见到色时，不取总相，不取别相……（省略，详见《沙门果经》DN 2 第64节，包括耳、鼻、舌、身、意根的守护）……他守护意根，达到意根的防护。他具足这神圣的根律仪，在内心中体验无干扰之乐。迦叶！比丘就是这样守护根门的……（省略，详见《沙门果经》DN 2 第65-76节，包括正念正知、知足、舍断五盖）……’

‘……（省略）……他观察到自己已舍断五盖，便生起喜悦；有喜悦故，生起轻安；心怀轻安，身体便得宁静；身体宁静，便感受快乐；有快乐故，心便得禅定。他远离诸欲，远离不善法，进入并安住于具有寻、具有伺、由远离而生的喜与乐的初禅。他以那远离而生的喜与乐，浸透、充满、遍布、洋溢此身，全身没有一处不被远离而生的喜与乐所遍满。迦叶！就像熟练的搓澡工或其学徒，在铜盆里撒上沐浴粉，注水调和，使沐浴粉团内外都被湿润、渗透而无遗漏。同样地，迦叶！比丘以那远离而生的喜与乐，浸透、充满、遍布、洋溢此身，全身没有一处不被远离而生的喜与乐所遍满。这也是他的心圆满的一部分。’

‘迦叶！再者，通过寻与伺的止息……（省略）……进入并安住于第二禅……（省略）……第三禅……（省略）……进入并安住于第四禅。……（省略）……这也是他的心圆满的一部分。迦叶！这就是心圆满。’（如同《沙门果经》DN 2 第77-82节所详述。）

二〇 ‘当他的心像这样得定、清净、明洁、无秽、离诸随烦恼、变得柔软、适业、稳固、达到不动时，他引导、倾向其心以达成智见。他如此了知：‘我这个身体，是由色组成，由四大种构成，由父母所生，靠饭粥养育，是无常、毁坏、磨灭、断绝、坏灭之法；而我的识，是依附于它、与它相关联的。’（如同《沙门果经》DN 2 第83节所详述。）’

（省略，如同《沙门果经》DN 2 第84节所述之摩尼宝珠譬喻）

‘迦叶！当他的心像这样得定……（省略）……他引导、倾向其心以达成智见。他如此了知：‘我这个身体……（省略）……而我的识，是依附于它、与它相关联的。’这也是他的慧圆满的一部分。（省略，包括意生身智、神通智、天耳智、他心智、宿命智、天眼智，如同《沙门果经》DN 2 第85-96节所详述）……（省略）……他了知：‘……此生之后再无其他存在状态。’（如同《沙门果经》DN 2 第97-98节所详述）……（省略）……这也是他的慧圆满的一部分。迦叶！这就是慧圆满。’

‘迦叶！除了这戒圆满、心圆满、慧圆满之外，没有其他更高或更胜妙的戒圆满、心圆满、慧圆满了。’

二一 ‘迦叶！有些沙门、婆罗门宣扬戒律；他们以各种方式称赞戒律。迦叶！然而，就这神圣、至高的戒而言，我看不到有谁与我相等，更不用说超越我了！实际上，就增上戒而言，我才是最卓越的。’

‘迦叶！有些沙门、婆罗门宣扬苦行/厌离；他们以各种方式称赞苦行/厌离。迦叶！然而，就这神圣、至高的苦行/厌离而言，我看不到有谁与我相等，更不用说超越我了！实际上，就增上厌离而言，我才是最卓越的。’

‘迦叶！有些沙门、婆罗门宣扬智慧；他们以各种方式称赞智慧。迦叶！然而，就这神圣、至高的智慧而言，我看不到有谁与我相等，更不用说超越我了！实际上，就增上慧而言，我才是最卓越的。’

‘迦叶！有些沙门、婆罗门宣扬解脱；他们以各种方式称赞解脱。迦叶！然而，就这神圣、至高的解脱而言，我看不到有谁与我相等，更不用说超越我了！实际上，就增上解脱而言，我才是最卓越的。’

二二 ‘迦叶！很有可能，其他外道遍行者会这样说：‘沙门乔达摩作狮子吼，但只是在僻静处吼，而不是在众人集会中。’对他们应该这样说：‘不要这样说。沙门乔达摩作狮子吼，也在众人集会中吼。’迦叶！应该这样回答他们。

‘迦叶！很有可能，其他外道遍行者会这样说：‘沙门乔达摩作狮子吼，也在众人集会中吼，但并非无所畏惧地吼。’……（对他们应该这样说：）……‘……他是无所畏惧地吼。’

‘……（他们可能说：）……‘但是没有人向他提问。’……[迦叶！应该这样回答：]……‘人们向他提问。’

‘……（他们可能说：）……‘但他被问到问题时，不能解答。’……[迦叶！应该这样回答：]……‘他被问到问题时，能解答。’

‘……（他们可能说：）……‘但他对问题的解答，不能让提问者满意。’……[迦叶！应该这样回答：]……‘他对问题的解答，能让提问者满意。’

‘……（他们可能说：）……‘但是人们不认为（他的话）值得听。’……[迦叶！应该这样回答：]……‘人们认为（他的话）值得听。’

‘……（他们可能说：）……‘但是人们听了之后不信服。’……[迦叶！应该这样回答：]……‘人们听了之后信服。’

‘……（他们可能说：）……‘但是人们信服了却不表现出信服的样子。’……[迦叶！应该这样回答：]……‘人们信服了也表现出信服的样子。’

‘……（他们可能说：）……‘但是人们不为（达成目标）而修行。’……[迦叶！应该这样回答：]……‘人们为（达成目标）而修行。’

‘……（他们可能说：）……‘但是人们修行了却不成功。’……[迦叶！应该这样回答：]……‘人们修行了并且成功。’应该对他们说：‘不要那样说！’迦叶！应该这样回答他们：‘沙门乔达摩作狮子吼，也在众人集会中吼，无所畏惧地吼，人们向他提问，他被问到问题时能解答，他对问题的解答能让提问者满意，人们认为（他的话）值得听，人们听了之后信服，人们信服了也表现出信服的样子，人们为（达成目标）而修行，人们修行了并且成功。’”

二三 ‘迦叶！有一次，我住在王舍城的灵鹫山。那时，有一位名叫尼俱陀的苦行者来问我关于增上厌离的问题。我回答了他关于增上厌离的问题。在我回答之后，他极为满意，极其欢喜。’

[迦叶说：] ‘尊者！听了世尊的法，谁能不极为满意、极其欢喜呢？尊者！我听了世尊的法，也极为满意，极其欢喜！真是绝妙啊，尊者！真是绝妙啊，尊者！就像扶起跌倒的人，揭开遮蔽物，为迷路者指明道路，在黑暗中举起油灯，让有眼睛的人能看见各种东西；同样地，世尊以各种方式阐明了法。尊者！我现在皈依世尊，皈依法，皈依比丘僧团。尊者！愿我能在世尊座下出家，获得具足戒。’

二四 ‘迦叶！凡以前是其他教派的修行者，希望在此法和律中出家、受具足戒的人，需要（先）度过四个月的观察期。四个月后，如果比丘们心中满意，就会让他出家，使他成为比丘，接受具足戒。然而，在这方面，我知道（不同）人之间是有差异的。’

‘尊者！如果以前是其他教派的修行者，希望在此法和律中出家、受具足戒的人，需要度过四个月的观察期，四个月后，如果比丘们心中满意，就会让他出家，使他成为比丘，接受具足戒，那么，我愿意度过四年的观察期！四年之后，如果比丘们心中满意，就请让我出家，使我成为比丘，接受具足戒吧！’

于是，裸体外道迦叶在世尊座下得以出家，获得了具足戒。受具足戒后不久，尊者迦叶独自隐居，保持警觉，热忱，自我策励而住。没过多久，他就为了那个目标——良家子弟正确地从家庭出家、过上无家生活的无上目标——梵行的终极目标，在当下就以无上智慧自我证知、实现并安住，了知：‘生命已尽，梵行已立，应作已作，再无此（轮回）状态。’于是，尊者迦叶成为阿拉汉之一。

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2565.9.22 心 法师 修订】

【佛历 2555.7.13 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【1】Dīghanikāya 长部经典 (DN 1-34, 1360)/《1》Sīlakkhandhavaggapāḷi 戒蕴品 (DN 1-13, 1-559)”

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【经名】 9. Poṭṭhapādasutta 布吒婆楼经 (DN 9, 406-443)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

《布吒婆楼经》目录 (Contents)

【 ༺ 经文解读‧圣谛无量 ༻ 】

布吒婆楼经 About Potthapada (DN 9, 406-443) [1~38]

♨ 第一篇 布吒婆楼游方者（皈信世尊以前）之因缘 Poṭṭhapādaparibbājakavatthu [1~16]

第一品 ✫ 前言 (Preface) [1~5]

第二品 ✫ 灭尽〝增上〞想之会谈 Abhisaññānirodhakathā (Ultimate Cessation of Perception) [6]

第一章 ✩ 无因无缘之戏论 (The View of no Cause and no Fate) [6]

第二章 ✩ 灵魂来去之戏论 (The View of Soul Coming & Going) [6]

第三章 ✩ 大神通力沙门之戏论 (The View of Shamans' Great Power) [6]

第四章 ✩ 大威神力天神之戏论 (The View of Gods' Great Power) [6]

第五章 ✩ 请转法轮 (Please Turn the 4-Noble Truths' Wheel) [6]

第三品 ✫ 想之生灭有因佛语 Sahetukasaññuppādanirodhakathā (Arises & Ceases with Cause) [7~11]

第一章 ✩ 忆念佛德 (Remembering Buddha's Virtue) [8]

第二章 ✩ 在家居士的出家修行 (Higher Fruits of the Contemplative Life) [8]

第三章 ✩ 严持戒律 (Strictly Observe the Precepts) [8]

第一节 ❦ 戒经小卷 Cūḷasīlaṃ (The Lesser Section on Virtue) [8]

一、 远离杀生 (Abandoning the Taking of Life) [8]

二、 离不与取 (Abandoning the Taking of not Given) [8]

三、 离淫欲法 (Abandoning Uncelibacy) [8]

四、 远离妄语 (Abandoning False Speech) [8]

五、 远离两舌 (Abandoning Divisive Speech) [8]

六、 远离恶口 (Abandoning Abusive speech) [8]

七、 离杂秽语 (Abandoning Idle Chatter) [8]

八、 远离砍伐草木 (Abstains from Damaging Seed & Plant) [8]

九、 离非时食 (Refraining from the Evening Meal) [8]

十、 远离观看歌舞娱乐 (Abstains from Watching Shows) [8]

十一、 远离装饰打扮 (Abstains from Beautifying Himself) [8]

十二、 离高广大床 (Abstains from Luxurious Beds) [8]

十三、 远离接受金银钱财 (Abstains from Accepting Money) [8]

十四、 离接受生谷 (Abstains from Accepting Uncooked Grain) [8]

十五、 离接受生肉 (Abstains from Accepting Raw Meat) [8]

十六、 离接受妇女 (Abstains from Accepting Women) [8]

十七、 离接受奴仆 (Abstains from Accepting Slaves) [8]

十八、 远离接受羊 (Abstains from Accepting Goats) [8]

十九、 离接受鸡猪 (Abstains from Accepting Fowl & pigs) [8]

二十、 离接受象牛马骡 (Abstains from Accepting Livestock) [8]

二十一、 离接受田地房产 (Abstains from Accepting Property) [8]

二十二、 远离替人传递信息或差遣 (Abstains from Running Messages) [8]

二十三、 远离买卖交易 (Abstains from Business) [8]

二十四、 远离欺瞒诈骗 (Abstains from Deception) [8]

二十五、 远离贿赂 (Abstains from Bribery) [8]

二十六、 远离伤害损毁 (Abstains from Mutilating) [8]

第二节 ❦ 戒经中卷 Majjhimasīlaṃ (The Intermediate Section on Virtue) [8]

一、 远离砍伐草木 (Stay away from Logging) [8]

二、 离储存物品 (Stay away from Storage) [8]

三、 远离观看歌舞娱乐 (Stay away from Drama) [8]

四、 远离赌博 (Stay away from Gambling) [8]

五、 离高广大床 (Stay away from Luxurious Beds) [8]

六、 远离装饰打扮 (Stay away from Decorations) [8]

七、 远离世俗戏论 (Stay away from Lowly Topics) [8]

八、 远离争论辩驳 (Stay away from Controversy) [8]

九、 远离替人传递信息或差遣 (Stay away from Errands) [8]

十、 远离欺瞒诈骗 (Stay away from Deception) [8]

第三节 ❦ 戒经大卷 Mahāsīlaṃ (The Great Section on Virtue) [8]

一、 远离以占卜献供等维持的不正当生活 (Keep away from Augur of Sacrifice) [8]

二、 远离以占卜人兽吉凶等维持的不正当生活 (Keep away from Augur of People & Beasts) [8]

三、 远离以占卜军事吉凶等维持的不正当生活 (Keep away from Augur of Military) [8]

四、 远离以占星宿等维持的不正当生活 (Keep away from Livelihood of Astrology) [8]

五、 远离以占卜气象等维持的不正当生活 (Keep away from Augur of Weather) [8]

六、 远离以占卜嫁娶吉凶等维持的不正当生活 (Keep away from Augur of Marriage) [8]

七、 远离以看风水、行医等维持的不正当生活 (Keep away from Augur of Homestead & Cure) [8]

八、 持戒具足则无所怖畏 (Have Morality Without Fear) [8]

第四章 ✩ 防护六根 (Protect Six Senses) [8]

第一节 ❦ 防护诸根门 Indriyasaṃvaro (Sense Restraint) [8]

一、 以眼见色 (See Colors by Your Eyes) [8]

二、 以耳闻声 (Hear Sounds by Your Ear) [8]

三、 以鼻嗅香 (Smell Aromas by Your Nose) [8]

四、 以舌尝味 (Taste Delicacies by Your Tongue) [8]

五、 以身接触 (Feel Touch by Your Body) [8]

六、 以意知法 (Know Meaning by Your Mind) [8]

第二节 ❦ 正念正知 Satisampajaññaṃ (Mindfulness & Awareness) [8]

一、 行往归来 (Going Forward & Returning) [8]

二、 瞻前顾后 (Look Ahead & Backward) [8]

三、 屈伸手足 (Bend & Stretch Hands & Feet) [8]

四、 搭衣持钵 (Wear Clothes & Hold a Bowl) [8]

五、 饮食尝味 (Eating & Tasting) [8]

六、 大小便利 (Urinating & Defecating) [8]

七、 行住坐卧 (Walking, Standing, Sitting & Lying Down) [8]

八、 觉醒语默 (Awakening Language & Silence) [8]

第三节 ❦ 知足 Santoso (Contentedness) [8]

一、 如鸟双翼 (Like Two Wings of a Bird) [8]

第四节 ❦ 舍离五盖 Nīvaraṇappahānaṃ (Abandoning the Hindrances) [8]

一、 五盖说明 (Five Hindrances Description) [8]

1. 爱欲盖 Kāmacchanda (Purify Sensuality) [8]

2. 嗔恚盖 Byāpāda (Purify Malevolence) [8]

3. 昏沉睡眠盖 Thina-middha (Purify Sloth & Torpor) [8]

4. 掉举恶作盖 Uddhacca-kukkucca (Purify Excitement & Worry) [8]

5. 疑惑盖 Vicikicchā (Purify Doubt) [8]

二、 五盖譬喻 (Five Hindrances Metaphor) [8]

1. 爱欲盖──负债者 Iṇa (Sensuality is like a Debt) [8]

2. 嗔恚盖──重病者 Bāḷha (Malevolence is like a Serious Illness) [8]

3. 昏沉睡眠盖──囚狱者 Bandhanāgāra (Sloth & Torpor are like Prisons) [8]

4. 掉举恶作盖──奴隶者 Dāsa (Excitement & Worry are like Slaves) [8]

5. 疑惑盖──险途者 Kantāra (Doubt is like a Dangerous Road) [8]

三、 五解脱处（如理作意根本九法） (The Five Occasions of Enlightenment) [8]

1. 舍离五盖，欢喜满足（戒具足） (Abandoning Five Hindrances) [8]

2. 有喜足者，则生禅悦（喜觉支） (Enlightened the Factor on Rapture) [8]

3. 有禅悦者，身得轻安（轻安觉支） (Enlightened the Factor on Serenity) [8]

4. 身轻安者，体验乐受（精进觉支） (Enlightened the Factor on Persistence) [8]

5. 觉乐受者，则心得定（定觉支） (Enlightened the Factor on Concentration) [8]

6. 心得定者，如实知见（择法觉支） (Enlightened the Factor on Discrimination) [8]

7. 如实知见者，厌离过患（舍觉支） (Enlightened the Factor on Equanimity) [8]

8. 厌离过患者，离开贪瘾（涅槃智） (Get Rid of Greed & Addiction) [8]

9. 离开贪瘾者，解脱生死（正解脱） (Attain Nibbana & Liberation) [8]

第五章 ✩ 精勤禅定 (Diligent Meditation) [8~11]

第一节 ❦ 初禅 Paṭhamajjhānaṃ (The First Jhana) [8]

第二节 ❦ 第二禅 Dutiyajjhānaṃ (The Second Jhana) [8]

第三节 ❦ 第三禅 Tatiyajjhānaṃ (The Third Jhana) [8]

第四节 ❦ 第四禅 Catutthajjhānaṃ (The Fourth Jhana) [8]

第五节 ❦ 空无边处 (The Dimension of Infinite Space) [8]

第六节 ❦ 识无边处 (The Dimension of Infinite Consciousness) [8]

第七节 ❦ 无所有处 (The Dimension of Nothingness) [8]

第八节 ❦ 由不思虑、不作意 ─➢ 灭尽诸想 (Extinguishing All Perception) [9~11]

一、 想之顶点 ─➢ 灭尽诸想 (The Peak of Perception) [10]

二、 最初想息灭 ─➢ 而真实智慧生起 (Perception Ceases then Nibbana) [11]

第四品 ✫ 十一种无记戏论之问答 (11 Dogmatical Q & A Without Comment) [12~15]

第一章 ✩ 世尊对于“想与我？”的开示 (Is Perception a Person's Self?) [12~15]

第一节 ❦ 三种我得与想的关系 Saññāattakathā (Three Self-Perception Relationships) [12~14]

一、 想与我相异 ─➢ 四大组成的色身之我 (Not a Fleshly Self) [12]

二、 想与我相异 ─➢ 非心意所生之我 (Not a Mind-made Self) [13]

三、 想与我相异 ─➢ 非无色界之我 (Not a Formless Self) [14]

第二节 ❦ 想与我之异同？ (Difference Between Perception & Self?) [15]

第二章 ✩ 世尊对于“世界是常恒无限的吗？”的开示 (Is the Cosmos Eternal?) [15]

第三章 ✩ 世尊对于“世界是无常有限的吗？”的开示 (Isn't the Cosmos Eternal?) [15]

第四章 ✩ 世尊对于“世界是有边际的吗？”的开示 (Is the Cosmos Finite?) [15]

第五章 ✩ 世尊对于“世界是无边际的吗？”的开示 (Is the Cosmos Infinite?) [15]

第六章 ✩ 对于“生命和肉体是同一的吗？”的开示 (Are Life & Body the Same?) [15]

第七章 ✩ 对于“生命和肉体是相异的吗？”的开示 (Are Life & Body Different?) [15]

第八章 ✩ 对于“如来死后是存在的吗？”的开示 (Will Self-nature Exist After Beings Die?) [15]

第九章 ✩ 对于“如来死后是不存在的吗？”的开示 (Will Tathagata Self-nature Not Exist?) [15]

第十章 ✩ 对于“如来死后是既存在又不存在的吗？”的开示 (Will Self-nature Both Exist & Not Exist?) [15]

第十一章 ✩ 对于“如来死后是既非存在又非不存在的吗？”的开示 (Will Neither Exist & Nor Not Exist?) [15]

第一节 ❦ 判定虚伪之非法 (Determining the Hypocritical Heterodoxy) [15]

一、 佛不作解说之法 (What Questions Did Buddha Not Want to Answer?) [15]

二、 佛不作解说之因缘 (Why Buddha Didn't Want to Answer?) [15]

第二节 ❦ 判定真实之教法 (Determine 4-Noble Truths is Original Buddha Taught) [15]

一、 佛所解说之法 (What Questions Did Buddha Want to Answer?) [15]

1. 苦之圣谛 (The Truth of Suffering) [15]

2. 苦之集起圣谛 (The Truth of the Cause of Suffering) [15]

3. 苦之灭尽圣谛 (The Truth of the End of Suffering) [15]

4. 导向苦灭之道迹圣谛 (The Truth of the Path Leads to the End of Suffering) [15]

二、 佛作解说之因缘 (Why Buddha Did Want to Answer?) [15]

第五品 ✫ 外道嘲笑布吒婆楼以及世尊 (Heretics Laugh at Potthapada & Buddha) [16]

♨ 第二篇 心象舍利弗与布吒婆楼（皈依三宝）之行仪 Cittahatthisāriputtapoṭṭhapādavatthu [17~38]

第一品 ✫ 布吒婆楼自述被嘲笑之经过 (Potthapada Admitted to Being Ridiculed) [17]

第二品 ✫ 佛陀安慰布吒婆楼 (Buddha's Comfort to Potthapada) [18~19]

第一章 ✩ 判定虚伪之非法 (Determining the Hypocritical Heterodoxy) [18]

第一节 ❦ 佛不作解说之法 (What Questions Did Buddha Not Want to Answer?) [18]

第二节 ❦ 佛不作解说之因缘 (Why Buddha Didn't Want to Answer?) [18]

第二章 ✩ 判定真实之教法 Ekaṃsikadhammo (4-Noble Truths is Original Buddha Taught) [19]

第一节 ❦ 佛所解说之法 (What Questions Did Buddha Want to Answer?) [19]

一、 苦之圣谛 (The Truth of Suffering) [19]

二、 苦之集起圣谛 (The Truth of the Cause of Suffering) [19]

三、 苦之灭尽圣谛 (The Truth of the End of Suffering) [19]

四、 导向苦灭之道迹圣谛 (The Truth of the Path Leads to the End of Suffering) [19]

第二节 ❦ 佛作解说之因缘 (Why Buddha Did Want to Answer?) [19]

第三品 ✫ 针对“极乐世界”佛陀之醒世寓言 (Buddha's Allegory of Awakening to Elysium) [20~35]

第一章 ✩ 极乐世界 ～➢ 道、道迹 ¿？ (How to Reach the Elysium?) [20]

第一节 ❦ ～知见极乐？ (Knowing & Seeing the Bliss World?) [20]

第二节 ❦ ～片刻极乐？ (A Moment of the Bliss World?) [20]

第三节 ❦ ～趣向极乐？ (The Path Leads to the Bliss World?) [20]

第四节 ❦ ～亲证极乐？ (Testimony of the Bliss World?) [20]

第二章 ✩ 极乐世界 ～➢ 美女喻 ☺☻？ (Miss World Fable Elysium) [21]

第一节 ❦ ～美女出身？ (Miss World Born?) [21]

第二节 ❦ ～美女特征？ (Features of this Miss World?) [21]

第三节 ❦ ～不识美女？ (Don't Know Who this Miss World is?) [21]

第三章 ✩ 美女喻：发愿往生极乐世界？ (Vow to Reborn in Elysium? ) [21]

第一节 ❦ ～知见极乐？ (Knowing & Seeing the Bliss World?) [21]

第二节 ❦ ～片刻极乐？ (A Moment of the Bliss World?) [21]

第三节 ❦ ～趣向极乐？ (The Path Leads to the Bliss World?) [21]

第四节 ❦ ～亲证极乐？ (Testimony of the Bliss World?) [21]

第四章 ✩ 极乐世界 ～➢ 登楼喻 ♖۩？ (Ladder Fable Elysium) [22]

第一节 ❦ ～高楼处所？ (Where is this High-rise Building?) [22]

第二节 ❦ ～登楼阶梯？ (Where is the Ladder Installed?) [22]

第五章 ✩ 登楼喻：发愿往生极乐世界？ (Vow to Reborn in Elysium? ) [22]

第一节 ❦ ～知见极乐？ (Knowing & Seeing the Bliss World?) [22]

第二节 ❦ ～片刻极乐？ (A Moment of the Bliss World?) [22]

第三节 ❦ ～趣向极乐？ (The Path Leads to the Bliss World?) [22]

第四节 ❦ ～亲证极乐？ (Testimony of the Bliss World?) [22]

第六章 ✩ 三种我得 Tayo attapaṭilābhā (Three Kinds of Life Forms) [23~29]

第一节 ❦ 三我得：粗重身、意生身、无色身 (Three Different Bodies) [23]

一、 粗重之我得 (The Gross Body) [23]

二、 心意所生之我得 (The Mind-born Body) [23]

三、 无色之我得 (The Formless Body) [23]

第二节 ❦ 断除三种我得 (Free from Samsara of 3 Life Forms) [24~26]

一、 ✄ 断除〖粗重之我得〗 (Free from Rebirth of Gross Body) [24]

二、 ✄ 断除〖心意所生之我得〗 (Free from Rebirth of Mind-born Body) [25]

三、 ✄ 断除〖无色之我得〗 (Free from Rebirth of Formless Body) [26]

第三节 ❦ 为永断三种我得而说法 (Say for Relief Samsara of 3 Life Forms) [27~29]

一、 为断〖粗重之我得〗而说法 (Say for Relief Gross Body) [27]

二、 为断〖心意所生之我得〗而说法 (Say for Relief Mind-born Body) [28]

三、 为断〖无色之我得〗而说法 (Say for Relief Formless Body) [29]

第七章 ✩ 断三我得 ～➢ 登楼喻 ♖۩ (Ladder Fable Free from Samsara of 3 Life Forms) [30~31]

第一节 ❦ 登楼阶梯 (Find Exact Location of the Ladder) [30]

第二节 ❦ 为永断三种我得而说法喻登楼 (Say for Relief Samsara of 3 Life Forms) [31]

一、 为断〖粗重之我得〗而说法 (Say for Relief Gross Body) [31]

二、 为断〖心意所生之我得〗而说法 (Say for Relief Mind-born Body) [31]

三、 为断〖无色之我得〗而说法 (Say for Relief Formless Body) [31]

第八章 ✩ 三种我得 ─➢ 何者真实？ (Three Life Forms Which is true?) [32~35]

第一节 ❦ 三种我得的主客关系？ (Three Host-guest Relationships) [32]

一、 三种我得之缘生？ (Three Kinds of Life Forms' Birth?) [32]

1. 粗重身之缘生？ (The Gross Body's Birth?) [32]

2. 意生身之缘生？ (The Mind-born Body's Birth?) [32]

3. 无色身之缘生？ (The Formless Body's Birth?) [32]

二、 所谓自我，只能存在于当下！ (Self Only Exist in the Present!) [32]

1. 粗重身之当下 (This Moment of the Gross Body) [32]

2. 意生身之当下 (This Moment of the Mind-born Body) [32]

3. 无色身之当下 (This Moment of the Formless Body) [32]

第二节 ❦ 三世因果之平行时空 (Parallel Space-time of 3 Lives Causality) [33~34]

一、 平行时空 (Parallel Universe) [33]

1. 三世因果 (Three Lives Causality) [33]

2. 活在当下 (Living in the Present Cycle) [33]

二、 三种我得之生命期 (Cycle of Three Life Forms) [34]

1. 粗重身之生命期 (Life Cycle of Gross Body) [34]

2. 意生身之生命期 (Life Cycle of Mind-born Body) [34]

3. 无色身之生命期 (Life Cycle of Formless Body) [34]

第三节 ❦ 出世间之道迹 (Way of Transcendence Life Cycle) [35]

一、 涅槃如乳酪酥醍之最后精华 (Nibbana is like the Last Essence of Ghee) [35]

1. 牛乳之喻 (Metaphor of Milk) [35]

2. 乳酪之喻 (Metaphor of Curds) [35]

3. 生酥之喻 (Metaphor of Butter) [35]

4. 熟酥之喻 (Metaphor of Ghee) [35]

5. 醍醐味之喻 (Metaphor of Ghee's Essence) [35]

二、 三种我得之出离 (Free from the Cycle of Three Life Forms) [35]

1. 粗重身之出离 (Free from the Cycle of Gross Body) [35]

2. 意生身之出离 (Free from the Cycle of Mind-born Body) [35]

3. 无色身之出离 (Free from the Cycle of Formless Body) [35]

三、 以世俗谛比喻四圣谛 (Explaining the 4-Noble Truths in a Conventional Way) [35]

第四品 ✫ 布吒婆楼请求皈依三宝 (Potthapada Asks to Refuge in 3-Jewels) [36]

第五品 ✫ 心象舍利弗受具足戒 Cittahatthisāriputtaupasampadā (Citta Ordained Become Monk) [37~38]

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【 ༺ 经文解读‧圣谛无量 ༻ 】

☆ 布吒婆楼（ Poṭṭhapāda ） ➾

字面意思是：贫穷的足迹。

布吒婆楼月（ Poṭṭhapāda ）：

月份名，古印度月份的六月，大约在汉地农历的七月十六日至八月十五日之间。

本经大意：佛陀并不否认有天堂、帝释天的存在；

但是，不承认有所谓〝极乐世界〞的道迹可实践！ ～☕

☆ 〝我〞的〖观念〗全部都是假的！〝我〞所看到的每一样东西都是【三法印】，所以都是真的！ ➾

天地万物都是“空”？

唯有如来才是“真”？

是要──

感恩脚痛、赞叹脚痛！

感恩天地万物、赞叹天地万物！

并不需要──

感恩师父、赞叹师父！

劳斯莱斯！ ❤⤧

♨ 放下你自己的一切想法 ～➢

因为这些都出于（意根）你自己的所思、所欲，并且经过后天加工所产生的主观判断，或依据被你宿世恶知识灌输的催眠指令的虚假信息，而所有这些都隶属于贪、嗔、痴三毒，傲慢我见的“有为法”妄想，所以都是虚伪不实的！

反之亦然，凡是你透过（眼耳鼻舌身五根）你自己见、闻、觉、知，亲身所观察、所体验到的一切，因为它们都是三法印：无常、苦、无我的事实证明，是普遍真理而又客观存在的“无为法”真相；所以透过你自己的实际行动，当下所看到的这一切，那才是真实不虚的！ ～⎈

☆ 南无佛、南无法、南无僧、南无戒 ➾

♨ 皈依人？ VS. 皈依法？ ～➢

大乘婆罗门教教人念诵〝南无阿弥陀佛〞、〝南无观世音菩萨〞等等，其实是〝依人不依法〞；

佛陀世尊所教导的原始佛法，教人忆念的是“四不坏信：南无佛、南无法、南无僧、南无戒！”与“回到当下、观照呼吸！”才是真正的〝依法不依人〞！

〝地狱不空，誓不成佛〞就好像说：

如果世间存在黑帮，浪子就永远不会改邪归正？！

【南无佛、南无法、南无僧、南无戒！】

♨ 请你：念“佛”就好！别念：〝阿弥陀佛〞 ～➢

除了【佛法僧戒】以外，都是〝挂羊头卖狗肉〞的〖假佛法〗！

♨ 请不要随便发愿 ～➢

愿力就是业力：众生愿力多大，当下业力的形成，也就多大！

同理，业力有多大，愿力就有多大！

♨ 给某附佛外道的迷途者 ～➢

你把投胎转世的生死大权，都交给〝阿弥陀佛〞，也不怕〝阿弥陀佛〞把你卖掉了？不就好像：你把生死大权，交给一位独裁者是一样的吗？

♨ 回小向大？给愚痴的世间人 ～➢

西游记里的那些妖怪，用假的大葫芦（假大空的戏论）──就把你真的好葫芦（法身慧命）给骗去了！

♨ 佛法是〝少数决定〞不是〝多数决定〞 ～➢

芸芸众生中，只有悉达多太子一人，在菩提树下现证得正觉；其他所有的众生，都还处于沉睡当中，怎么叫也叫不醒！

♨ 芸芸众生 ～➢

活在过去、未来的〝成佛〞妄想里，大乘梵教其实被我执所蒙蔽；

原始佛法忆念当下〝切身〞的呼吸：四圣谛才是中道启蒙的教法！

♨ 世尊为何不解说〝世界是永恒的吗？〞

〝世界是有边际的吗？〞等话题呢？ ～➢

并不是说佛陀的智慧不够！或是说提出戏论的那些外道比较聪明 ¿？

涅槃后的心无法被定义，心消失了！不可说有空性或如来藏；

对愚昧、向外驰求、好争论者来说，这些问题是完全无关于内观身心之四圣谛的！

比喻说明：把零当成除数其实是不可解（也就是说：无记）！

♨ 他力 VS. 自力 ～➢

何谓〖他力〗？阿弥陀佛、观音菩萨……能帮你呼吸、吃饭、睡觉、上厕所吗？

何谓【自力】？回到当下、观照呼吸！（修六妙门：数、随、止、观、还、灭！）

♨ 面对现实 VS. 逃避现实 ～➢

修行就是修实在的东西──

诸行无常、诸行是苦、诸法无我、活在当下、身受心法的〝细节〞！ ～☼

绝不是那些外道所谓的──

成愿再来、假、大、空、成佛，或其他虚无缥缈，又很笼统的东西！ ～☁

☆ 妙天、妙禅都搞错了！是要感恩天地万物、赞叹腰酸腿痛，并不需要──感恩师父、赞叹师父、劳斯莱斯 ➾

♨ 天地万物都是“空”？ ～➢

唯有如来才是“真”？

注意：以上两句都是错误的！

因为五盖在心而非天地万物；

涅槃寂静空掉三毒才成如来；

而真如法性却是无所不在的！

必须改为以下两句，才是正确的──

天地万物都是“真”（是说：因果不灭）；

唯有如来才是“空”（是说：熄灭渴爱）！ ～☃

♨ 有关“原始佛法”的问与答 ～➢

➊ 〈伪〉净土五经里面有一本，提到世尊教导阿阇世王的爸爸，去观西方极乐世界，不知道事实是如何？

另外在台湾的佛教持很多咒语，多为梵音，如净意业真言等，如果没有神通，根本无法得知，而因为年代久远，岂能凭想象或推理就认定呢？

➋ 不只是〈伪〉净土五经……很多咒语……这些都是（大乘）婆罗门教的遗产；和佛陀世尊，以及佛所说的原始佛法，一点关系也没有！

➌ 不过却和以下这三个人息息相关：

第一个，是首先鼓吹〝（篡位）成佛理论〞的提婆达多；

第二个，是先是灭佛，后又迷信（犯有杀父、杀母、杀圣僧及大妄语罪的）假阿罗汉大天的阿育王；

《大唐西域记‧迦湿弥罗国》记载：“有凡夫僧摩诃提婆，唐言大天……凡有闻知，群从异议。

无忧王（即阿育王）不识凡、圣，同情所好，党援所亲，召集僧徒赴殑伽河（即恒河），欲沉深流，总从诛戮……。”

第三个，则是以提婆达多为教主的龙树，他还自封为〝〈假〉菩萨〞！

➍ 世上各个附佛外道之所说：

（不管台湾现今假佛教的外道徒众有多少？

都是和【四圣谛】背道而驰的！

这是你不需要神通就可以了解的！

既不需要想象，也不需要推理来认定！）

只需要从日常生活之中〝切身〞观察【四圣谛】就可以得知！（和年代久不久远一点关系也没有！）

不过，某些外道，确实是迎合了芸芸众生自尊心（与自卑感同时存在）的我执心理（所以并不是【巴利圣典】讲得不够全面！）在你还不明白【巴利圣典】才是真正的佛经之前，你会相信哪一个呢 ¿？

➎ 想要了解〖提婆达多派〗与〝大乘〞婆罗门教之间的关系，请你参考以下信息：

其实在佛陀世尊时代，就有〖提婆达多派〗（邪三宝）的存在，法显（337～422）也有记载，甚至到了公元七世纪的玄奘（602～664）、义净（635～713）时期，也都还有他们的记录。

详见《提婆达多派：维基百科，自由的百科全书》“法显所见，提婆达多派供养提婆达多及过去三佛，但不供养释迦牟尼佛。玄奘所见，他们不食乳酪，遵提婆达多遗训……。”

➏ 正如歧路的亡羊，法友们也不用阅读太多：

只需要从日常生活之中〝切身〞观察【四圣谛】就可以得知！

只可惜众生疏于对〝切身〞四念住的观察，却反而抱怨【巴利圣典】讲得不够全面？！ ～☕

♡～～～～～～～～～～～～～～

♨ “煤气灯”效应，包括 ～➢

带风向、睁着眼睛说瞎话──

谎言说一千遍，也变成真理？

无眼耳鼻舌身意──

无【苦集灭道】？

国王的新衣──

照见〖五蕴皆空〗？

指鹿为马──

四大皆空？

万法皆空等等！

以上皆是 ～➢

既侮辱人类智商 ……✄

又恶名昭彰的“煤气灯”效应！ ⚡

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♨ 不管是谁 ¿？ ～➢

色法、心法、心所法或涅槃法？

因为它们都只不过是【缘起】；

并不是唯一且单独能够存在的！

伪论阿毗达摩〝极微〞究竟法……

其实对佛法最致命错误的理解！

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♨ 并没有一个上帝 ～➢

真的在安排你命运！

而是──

前世因，今世果；

甚至是──

今世因，今世果；

所以……

刹车和油门同时踩下 ～➢

就是当下凡夫的心态。

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♨ 【因果】就是 ～➢

最自然的“科学”！ ⚡

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♨ 是要用【根门】修行 ～➢

而不是用你的〖观念〗！

【根门】是在你灵性（识蕴）的位置；

也就是在两眉的正中心！

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♨ 关于“发愿” About to Vow ¿ ? ～➢

〈伪〉四十华严经‧普贤行愿品说：

“应修十种广大行愿。何等为十？

一者，礼敬诸佛；

二者，称赞如来；

三者，广修供养；

四者，忏悔业障；

五者，随喜功德；

六者，请转法轮；

七者，请佛住世；

八者，常随佛学；

九者，恒顺众生；

十者，普皆回向。”

普贤菩萨“十大愿王”──

只是说给“凡夫众生”听的吧！

佛法在印度本土，已经消失“十世纪”之久；

怎么不见？哪位“菩萨”再把佛法迎回来呢？

现在，并不是佛法真正“消失”的时代；

【巴利圣典】仍在网络流通、随处可见！

怎么也不见？哪位菩萨“发心”──

再将佛法，妥善翻译出来呢？

不要说是：佛陀、佛法完全消失的时代！

即使现在，佛陀仍然“住世”……

恐怕，也没有几位认真想请佛陀，出来说法吧？

有谁？想要认真阅读【巴利圣典】事实如此呀！

（巴利经看不懂？花钱也能请人翻译出来吧？）

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因为，依据众生根性，并不想灭苦却想要轮回。

人都希望“捡便宜”往生极乐，就是在搞轮回！

事实上，佛法并没有任何“便宜货”可以捡的！

您所捡到的便宜货，绝对是害人、害己的赝品。

不肯放下“我见”，依据“傲慢心”来看佛法；

才会认为，佛法满足贪欲有“便宜货”可以捡！

如果佛法会这样被您猜中〝佛〞也太不值钱了！

岂不？成了“便宜货”而非“圣者”的佛法吗？

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其实，佛法是不离修习戒定慧、灭除贪嗔痴的──

佛陀，依据事实需要，所说的每一条“戒律”；

好比：您身上每一个“配件”一样不可或缺的！

我们身上的任何“器官”，没有一样是可有可无的；

对于佛法僧、戒定慧，也有这样的清净信心才可以！

天底下，没有不劳而获的事！

没有戒、何来定？

没有定、何来慧？

没有慧、何来灭苦呢？

❦❧ 如果，佛弟子真想灭苦，应该“尽心、尽信、尽命”；为“求法”故，别说投入财物，即使牺牲性命，也不吝惜，若有清净的“信心”（──佛、法、僧、戒四不坏信），没有不成就的事！ ❦❧

♡～～～～～～～～～～～～～～

9. Poṭṭhapādasuttaṃ

布吒婆楼经 About Potthapada (DN 9, 406-443) [1~38]

【 English Translated from the Pali by Thanissaro Bhikkhu 】

♨ 第一篇 布吒婆楼游方者（皈信世尊以前）的因缘 Poṭṭhapādaparibbājakavatthu [1~16]

第一品 ✫ 前言 (Preface) [1~5]

﹝第一卷 ➲﹞ 406. Evaṃ me sutaṃ –

如是我闻：

I have heard that

ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.

有一次，世尊住在舍卫城（附近）祗陀林的给孤独园。

on one occasion the Blessed One was staying near Savatthi in Jeta's Grove, Anathapindika's monastery.

Tena kho pana samayena poṭṭhapādo paribbājako samayappavādake tindukācīre ekasālake mallikāya ārāme paṭivasati mahatiyā paribbājakaparisāya saddhiṃ tiṃsamattehi paribbājakasatehi.

那时，因为是宗教集会讨论的时期，游方者布吒婆楼，暂住在末利王后园林里、黑乌木树林旁那间作辩论厅用的单层殿堂，与一大群约三百名游方者组成的团体共住。

Now on that occasion Potthapada the wanderer, together with a large following of about 300 wanderers, had taken up residence in the debating hall near the Tinduka tree in the single-pavilion park of Queen Mallika.

Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi.

然后，世尊在清晨时分穿好衣服，拿着钵和僧袍，进入舍卫城乞食。

Then the Blessed One, early in the morning, taking his robes & bowl, entered Savatthi for alms.

﹝第二卷 ➲﹞ 407. Atha kho bhagavato etadahosi –

接着，世尊心里想：

Then the thought occurred to him,

“atippago kho tāva sāvatthiyaṃ piṇḍāya carituṃ.

“现在去舍卫城乞食，时间还太早。

"While it's still too early to go into Savatthi for alms,

Yaṃnūnāhaṃ yena samayappavādako tindukācīro ekasālako mallikāya ārāmo, yena poṭṭhapādo paribbājako tenupasaṅkameyyan”ti.

我何不去末利王后园林里、黑乌木树林旁那间作辩论厅用的单层殿堂，去见游方者布吒婆楼呢？”

why don't I go to the debating hall near the Tinduka tree in the single-pavilion park of Queen Mallika to see Potthapada the wanderer?"

Atha kho bhagavā yena samayappavādako tindukācīro ekasālako mallikāya ārāmo tenupasaṅkami.

于是，世尊就前往末利王后园林里、黑乌木树林旁那间作辩论厅用的单层殿堂。

So he went to the debating hall near the Tinduka tree in the single-pavilion park of Queen Mallika.

﹝第三卷 ➲﹞ 408. Tena kho pana samayena poṭṭhapādo paribbājako mahatiyā paribbājakaparisāya saddhiṃ nisinno

那时，游方者布吒婆楼正和他的一大群游方者团体坐在一起，

Now on that occasion Potthapada the wanderer was sitting with his large following of wanderers,

hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṃ tiracchānakathaṃ kathentiyā.

他们吵吵嚷嚷，发出巨大的声响，讨论着各种世俗无益的话题：
all making a great noise & racket, discussing many kinds of bestial topics of conversation:

Seyyathidaṃ –

例如：
conversation about

① rājakathaṃ ② corakathaṃ ③ mahāmattakathaṃ ④ senākathaṃ ⑤ bhayakathaṃ ⑥ yuddhakathaṃ ⑦ annakathaṃ ⑧ pānakathaṃ ⑨ vatthakathaṃ ⑩ sayanakathaṃ ⑪ mālākathaṃ ⑫ gandhakathaṃ ⑬ ñātikathaṃ ⑭ yānakathaṃ ⑮ gāmakathaṃ ⑯ nigamakathaṃ ⑰ nagarakathaṃ ⑱ janapadakathaṃ ⑲ itthikathaṃ ⑳ sūrakathaṃ ㉑ visikhākathaṃ ㉒ kumbhaṭṭhānakathaṃ ㉓ pubbapetakathaṃ ㉔ nānattakathaṃ ㉕ lokakkhāyikaṃ ㉖ samuddakkhāyikaṃ ㉗ itibhavābhavakathaṃ iti vā.

① 国王的话题、② 强盗的话题、③ 大臣的话题、④ 军队的话题、⑤ 恐惧的话题、⑥ 战争的话题、⑦ 食物的话题、⑧ 饮料的话题、⑨ 衣服的话题、⑩ 床铺的话题、⑪ 花环的话题、⑫ 香料的话题、⑬ 亲戚的话题、⑭ 车辆的话题、⑮ 村庄的话题、⑯ 城镇的话题、⑰ 城市的话题、⑱ 地区的话题、⑲ 女人的话题、⑳ 英雄的话题、㉑ 街谈巷议、㉒ 井边闲谈、㉓ 亡灵故事、㉔ 杂七杂八的话题、㉕ 世界起源论、㉖ 海洋起源论、㉗ 关于存在与不存在的谈论，等等。

kings, robbers, & ministers of state; armies, alarms, & battles; food & drink; clothing, furniture, garlands, & scents; relatives; vehicles; villages, towns, cities, the countryside; women & heroes; the gossip of the street & the well; tales of the dead; tales of diversity, the creation of the world & of the sea; talk of whether things exist or not.

﹝第四卷 ➲﹞ 409. Addasā kho poṭṭhapādo paribbājako bhagavantaṃ dūratova āgacchantaṃ; disvāna sakaṃ parisaṃ saṇṭhapesi –

这时，游方者布吒婆楼远远看见世尊走来；看到后，就让自己的同伴们安静下来（低声说）：

Then Potthapada the wanderer saw the Blessed One coming from afar, and on seeing him, hushed his following:

“appasaddā bhonto hontu, mā bhonto saddamakattha.

“各位先生，请安静！各位先生，请不要发出声响！

"Be quiet, good sirs. Don't make any noise.

Ayaṃ samaṇo gotamo āgacchati.

这位沙门乔达摩来了。

Here comes Gotama the contemplative.

Appasaddakāmo kho so āyasmā app Metteyyavaṇṇavādī.

这位尊者喜爱安静，也赞叹安静。

He is fond of quietude and speaks in praise of quietude.

Appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā”ti.

也许，如果他看到我们这群人很安静，会觉得值得过来我们这里。”

Maybe, if he perceives our group as quiet, he will consider it worth his while to come our way."

Evaṃ vutte te paribbājakā tuṇhī ahesuṃ.

听了这话，那些游方者们就安静了下来。

So the wanderers fell silent.

﹝第五卷 ➲﹞ 410. Atha kho bhagavā yena poṭṭhapādo paribbājako tenupasaṅkami.

这时，世尊走到游方者布吒婆楼面前。

Then the Blessed One went to Potthapada,

Atha kho poṭṭhapādo paribbājako bhagavantaṃ etadavoca –

于是，游方者布吒婆楼对世尊这样说道：
and Potthapada said to him,

“etu kho, bhante, bhagavā.

“来吧，尊者！世尊！

"Come, Blessed One.

Svāgataṃ, bhante, bhagavato.

欢迎，尊者！世尊！

Welcome, Blessed One.

Cirassaṃ kho, bhante, bhagavā imaṃ pariyāyamakāsi, yadidaṃ idhāgamanāya.

尊者，真是好久不见！世尊您特地前来这里！

It's been a long time since the Blessed One has gone out of his way to come here.

Nisīdatu, bhante, bhagavā, idaṃ āsanaṃ paññattan”ti.

请坐，尊者！世尊！这里已经为您准备好座位了。”

Sit down, Blessed One. This seat has been prepared."

Nisīdi bhagavā paññatte āsane.

世尊就在准备好的座位上坐了下来。

So the Blessed One sat on the prepared seat.

Poṭṭhapādopi kho paribbājako aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi.

而游方者布吒婆楼也拿了一个较低的座位，坐在一旁。

Potthapada, taking a lower seat, sat to one side.

Ekamantaṃ nisinnaṃ kho poṭṭhapādaṃ paribbājakaṃ bhagavā etadavoca –

当游方者布吒婆楼在一旁坐好后，世尊对他这样说道：

As he was sitting there, the Blessed One said to him,

“kāya nuttha [kāya nottha (syā. ka.)], poṭṭhapāda, etarahi kathāya sannisinnā,

“布吒婆楼！你们刚才聚在这里，是为了讨论什么话题？

"For what topic of conversation are you gathered together here?

kā ca pana vo antarākathā vippakatā”ti?

你们正在讨论的话题又是因为什么而中断了呢？”

In the midst of what topic of conversation have you been interrupted?"

第二品 ✫ 灭尽“增上”想的会谈 Abhisaññānirodhakathā (Ultimate Cessation of Perception) [6]

☆ 增上想（现想 Abhisaññā ） ➾ 指修习禅定时，希望对禅相的观照力与感知力能够有所提升。

☆ 增上想的灭尽（灭尽现想 Abhisaññānirodho ） ➾ 指对禅相的观照，让所感知的想蕴（和受蕴）能够达到最终消失的状态。

☆ 想受灭尽定 Saññāvedayitanirodhaṃ (DN 15) (SN 28.9, 340) ➾ 第八解脱只能由四果阿罗汉所证得！证得八解脱的四果圣人，在进入并安住于想受灭尽定的期间，能够让他自己五蕴当中的想蕴和受蕴，与其相关的身心活动暂时停止或完全消失。

☆ 八解脱（八种俱解脱） Aṭṭha vimokkhā (AN 1.435-442) ➾ ➊ 心系念住（如第一、二胜处）、➋ 心无系念（如第三、四胜处）、➌ 清净胜解（如第五～八胜处）、➍ 空无边处、➎ 识无边处、➏ 无所有处、➐ 非非想处、➑ 想受灭尽。

☆ 八胜处 Aṭṭha abhibhāyatanāni (AN 1.427-434) ➾

第一胜处：由心系念住的初禅近行定，内观“少量色光之或净或垢的禅相”照见法性而让自己觉悟；

第二胜处：由心系念住的初禅安止定，内观“无量色光之或净或垢的禅相”照见法性而让自己觉悟；

第三胜处：由心无系念的二禅安止定，内观“少量色光之或净或垢的禅相”照见法性而让自己觉悟；

第四胜处：由心无系念的三禅安止定，内观“无量色光之或净或垢的禅相”照见法性而让自己觉悟；

第五胜处：由心无系念的四禅安止定，内观“青色净光之内在清净的禅相”照见法性而让自己觉悟；

第六胜处：由心无系念的四禅安止定，内观“黄色净光之内在清净的禅相”照见法性而让自己觉悟；

第七胜处：由心无系念的四禅安止定，内观“红色净光之内在清净的禅相”照见法性而让自己觉悟；

第八胜处：由心无系念的四禅安止定，内观“白色净光之内在清净的禅相”照见法性而让自己觉悟。

☆ 照见法性（ Diṭṭheva Dhamme ） ➾

“法性”是无为法，也叫做三法性或三法印（ Dhammatā ）；

也就是“诸法实相”的三种性质：

㈠ 诸行无常：现法没有时间；

㈡ 诸行是苦：灭苦没有渴爱；

㈢ 诸法无我：涅槃没有我见。

﹝第六卷 ➲﹞ 411. Evaṃ vutte poṭṭhapādo paribbājako bhagavantaṃ etadavoca –

听了这话，游方者布吒婆楼对世尊这样回答道：

When this was said, Potthapada replied,

“tiṭṭhatesā, bhante, kathā, yāya mayaṃ etarahi kathāya sannisinnā.

“尊者！我们刚才聚在这里讨论的话题，请不必在意。

"Never mind, lord, about the topic of conversation for which we have gathered here.

Nesā, bhante, kathā bhagavato dullabhā bhavissati pacchāpi savanāya.

尊者！世尊您之后想听这个话题，那并不难。

It won't be difficult for the Blessed One to hear about that later.

Purimāni, bhante, divasāni purimatarāni, nānātitthiyānaṃ samaṇabrāhmaṇānaṃ kotūhalasālāya sannisinnānaṃ sannipatitānaṃ abhisaññānirodhe kathā udapādi –

尊者！前几天，许多不同宗派的沙门和婆罗门聚集在辩论厅里，讨论起了关于‘想的最终灭尽’的话题：

For the past few days a discussion has arisen among the many sects of brahmans & contemplatives gathered and sitting together in the debating hall, concerning the ultimate cessation of perception:

‘kathaṃ nu kho, bho, abhisaññānirodho hotī’ti?

‘各位！那么，想的最终灭尽是如何发生的呢？’

'How is there the ultimate cessation of perception?'

第一章 ✩ 无因无缘的戏论 (The View of no Cause and no Fate) [6]

Tatrekacce evamāhaṃsu –

关于这一点，有些人这样说：

With regard to this, some said,

‘ahetū appaccayā purisassa saññā uppajjantipi nirujjhantipi.

‘一个人的想（感知）的生起和消失，是没有原因、没有条件的。

'A person's perception arises and ceases without cause, without reason.

Yasmiṃ samaye uppajjanti, saññī tasmiṃ samaye hoti.

当想生起时，那时他就有想；

When it arises, one is percipient.

Yasmiṃ samaye nirujjhanti, asaññī tasmiṃ samaye hotī’ti.

当想消失时，那时他就没有想了。’

When it ceases, one is not percipient.'

Ittheke abhisaññānirodhaṃ paññapenti.

有些人是这样描述想的最终灭尽的。

That's how one group described the ultimate cessation of perception.

第二章 ✩ 灵魂来去的戏论 (The View of Soul Coming & Going) [6]

“Tamañño evamāha –

“对于这（种说法），另一个人这样说：

"Then someone else said,

‘na kho pana metaṃ [na kho nāmetaṃ (sī. pī.)], bho, evaṃ bhavissati.

‘不，各位！事实并非如此。

'No, that's not how it is.

Saññā hi, bho, purisassa attā.

各位！因为想是一个人的自我（灵魂）。

Perception is a person's self,

Sā ca kho upetipi apetipi.

它会来也会去。

which comes and goes.

Yasmiṃ samaye upeti, saññī tasmiṃ samaye hoti.

当它来的时候，那时他就有想；

When it comes, one is percipient.

Yasmiṃ samaye apeti, asaññī tasmiṃ samaye hotī’ti.

当它去的时候，那时他就没有想了。’

When it goes, one is not percipient.'

Ittheke abhisaññānirodhaṃ paññapenti.

有些人是这样描述想的最终灭尽的。

That's how one group described the ultimate cessation of perception.

第三章 ✩ 大神通力沙门的戏论 (The View of Shamans' Great Power) [6]

“Tamañño evamāha –

“对于这（种说法），又另一个人这样说：

"Then someone else said,

‘na kho pana metaṃ, bho, evaṃ bhavissati.

‘不，各位！事实并非如此。

'No, that's not how it is,

Santi hi, bho, samaṇabrāhmaṇā mahiddhikā mahānubhāvā.

各位！因为有些沙门和婆罗门具有大神通力、大威力。

for there are brahmans & contemplatives of great power, great potency.

Te imassa purisassa saññaṃ upakaḍḍhantipi apakaḍḍhantipi.

他们能把想（感知）引入一个人的（身心），也能把它移出。

They draw perception in and out of a person.

Yasmiṃ samaye upakaḍḍhanti, saññī tasmiṃ samaye hoti.

当他们把想引入时，那时他就有想；

When they draw it in, one is percipient.

Yasmiṃ samaye apakaḍḍhanti, asaññī tasmiṃ samaye hotī’ti.

当他们把想移出时，那时他就没有想了。’

When they draw it out, one is not percipient.'

Ittheke abhisaññānirodhaṃ paññapenti.

有些人是这样描述想的最终灭尽的。

That's how one group described the ultimate cessation of perception.

第四章 ✩ 大威神力天神的戏论 (The View of Gods' Great Power) [6]

“Tamañño evamāha –

“对于这（种说法），又另一个人这样说：

"Then someone else said,

‘na kho pana metaṃ, bho, evaṃ bhavissati.

‘不，各位！事实并非如此。

'No, that's not how it is,

Santi hi, bho, devatā mahiddhikā mahānubhāvā.

各位！因为有些天神具有大神通力、大威力。

for there are devas of great power, great potency.

Tā imassa purisassa saññaṃ upakaḍḍhantipi apakaḍḍhantipi.

他们能把想（感知）引入一个人的（身心），也能把它移出。

They draw perception in and out of a person.

Yasmiṃ samaye upakaḍḍhanti, saññī tasmiṃ samaye hoti.

当他们把想引入时，那时他就有想；

When they draw it in, one is percipient.

Yasmiṃ samaye apakaḍḍhanti, asaññī tasmiṃ samaye hotī’ti.

当他们把想移出时，那时他就没有想了。’

When they draw it out, one is not percipient.'

Ittheke abhisaññānirodhaṃ paññapenti.

有些人是这样描述想的最终灭尽的。

That's how one group described the ultimate cessation of perception.

第五章 ✩ 请转法轮 (Please Turn the 4-Noble Truths' Wheel) [6]

“Tassa mayhaṃ, bhante, bhagavantaṃyeva ārabbha sati udapādi –

“尊者！那时，关于世尊您的念头在我心中生起：

"Then the memory of the Blessed One arose within me:

‘aho nūna bhagavā, aho nūna sugato, yo imesaṃ dhammānaṃ sukusalo’ti.

‘啊，确实是世尊！啊，确实是善逝！他一定精通这些法。’

'Ah, the Blessed One! Ah, the One Well-gone — who surely is well-skilled in these matters.'

Bhagavā, bhante, kusalo, bhagavā pakataññū abhisaññānirodhassa.

尊者！世尊您是善巧的！世尊您是通晓想的最终灭尽的专家！

The Blessed One is skilled and expert in the ultimate cessation of perception.

Kathaṃ nu kho, bhante, abhisaññānirodho hotī”ti?

尊者！那么，想的最终灭尽是如何发生的呢？”

So what, lord, is the ultimate cessation of perception?"

第三品 ✫ 想的生灭有因佛语 Sahetukasaññuppādanirodhakathā (Arises & Ceases with Cause) [7~11]

﹝第七卷 ➲﹞ 412. “Tatra, poṭṭhapāda, ye te samaṇabrāhmaṇā evamāhaṃsu –

（佛陀开示：）“布吒婆楼！在那方面，那些说：

"In this regard, Potthapada, those brahmans & contemplatives who say that

‘ahetū appaccayā purisassa saññā uppajjantipi nirujjhantipī’ti,

‘一个人的想（感知）的生起和消失，是没有原因、没有条件的！’的沙门和婆罗门，
a person's perception arises & ceases without cause, without reason,

āditova tesaṃ aparaddhaṃ.

他们从一开始就错了。

are wrong from the very start.

Taṃ kissa hetu?

这是什么原因呢？

Why is that?

Sahetū hi, poṭṭhapāda, sappaccayā purisassa saññā uppajjantipi nirujjhantipi.

布吒婆楼！因为一个人的想（感知）的生起和消失，是有原因、有条件的。

Because a person's perception arises & ceases with a cause, with a reason.

Sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati”.

通过训练，一种想（感知）会生起；通过训练，（另）一种想（感知）会消失。”

With training, one perception arises and with training another perception ceases.

第一章 ✩ 忆念佛德 (Remembering Buddha's Virtue) [8]

☆ 道品五根 ➾ ➊ 信根、➋ 精进根、➌ 念根、➍ 定根、➎ 慧根。

☆ 修习原始佛法（圆满五根）的十二种成就 (SN 46.3, 184) ➾

❶ 阿罗汉圣人（圆满五根，四果圣人在这辈子或于命终时，就证入涅槃）；

❷ 中般涅槃者（五根较软弱，三果阿那含最高者，没结生色界就入涅槃）；

❸ 生般涅槃者（五根更软弱，阿那含刚结生色界，就证入涅槃）；

❹ 无行般涅槃（五根更软弱，阿那含结生色界后，很短时间就证入涅槃）；

❺ 有行般涅槃（五根更软弱，阿那含结生色界后，经长时间才证入涅槃）；

❻ 上流至色究竟天（阿那含的生命之流向上到达色究竟天后才证入涅槃）；

❼ 一来者（五根更软弱，二果斯陀含，只要再投胎人间一次就证入涅槃）；

❽ 一种者（五根更软弱，初果须陀洹最高成就，只需要再来回人天一次）；

❾ 家家（五根更软弱，初果须陀洹，还要再轮回转世来回人天二到三次）；

❿ 七返有（五根更软弱，初果须陀洹，最多再来回人间和天界轮回七次）；

⓫ 随法行者（五根更软弱，唯以少慧，审谛理解，未尽诸漏）；

⓬ 随信行者（五根最为软弱，对于如来只有净信、只有敬爱）。

～《相应部经典·根相应·六根品·Ekabījīsutta 一种者经》(SN 48.24)

☆ 无尽轮回，多少劫波？ ➾

凡夫俗子（包括：随法行者、随信行者等佛弟子、外道、其他众生）六道轮回，永无解脱（多少劫次？）

❶ 初果（也叫：须陀洹，包括：一种者、家家、七返有）往返转世人天二道，各1～7次，然后涅槃；

❷ 二果（也叫：斯陀含、一来者）往返转世人天二道，各1次，然后涅槃；

❸ 三果（也叫：阿那含、不还果，包括：中般涅槃者、生般涅槃者、无行般涅槃、有行般涅槃、上流至色究竟天）转世天界，然后涅槃；

❹ 四果（也叫：阿罗汉、极果）不再轮回，今生今世解脱、涅槃。

☆ 七应供人 Satta puggalā dakkhiṇeyyā (DN 33, 332) ➾

➊ 俱解脱者（ Ubhatobhāgavimutta 兼具八解脱与慧解脱）；

➋ 慧解脱者（ Paññāvimutta 无漏心解脱与慧解脱）；

➌ 身证者（ Kāyasakkhi 有漏身证与慧见）；

➍ 见法者（ Diṭṭhippatta 只有慧见）；

➎ 信解脱者（ Saddhāvimutta 只有慧见）；

➏ 随法行者（ Dhammānusārī 部分慧见）；

➐ 随信行者（ Saddhānusārī 部分慧见）。

～《中部经典·比丘品·Kīṭāgirisutta 枳吒山邑经》(MN 70, 174-184)

☆ 三种解脱（心解脱 Cetovimuttiṃ 、慧解脱 Paññāvimuttiṃ 、俱解脱 Ubhatobhāgavimutta ）用在不同地方的不同涵义 ➾

➊ 心解脱者：成就四禅八定暂时伏住“心”的烦恼；（不是见法者！）

➋ 慧解脱者：灭贪嗔痴“三不善根”不再轮回受生；（出九有情居！）

➌ 俱解脱者：具心解脱、慧解脱，证八解脱的圣者；（八种俱解脱！）

➍ 身证者：心解脱者，但！不一定是慧解脱的圣者；（也是见法者！）

➎ 见法者：断三结“有身见、疑、戒禁取”的圣者；（见到三法印！）

➏ 随法行者：没见到三法印，在法上用功的修行者；（不是见法者！）

➐ 信解脱者：依照听闻佛法的信心，而见到三法印；（也是见法者！）

➑ 随信行者：只有听闻佛法的信心，没见到三法印。（不是见法者！）

有漏的心解脱，只能够暂时伏住五盖不起现行；

无漏的心解脱，可兼指心解脱或慧解脱的圣者； (AN 4.241)

涅槃的慧解脱，十结和七随眠都必须完全断尽。

～《增支部经典·四集·不动品·Puttasutta 四种沙门经》(AN 4.87)

卍 心解脱不一定是指“圣者” ☞

在原始佛法里，心解脱的行者有两种不同的涵义：

➀ 对于外道来说，是指证得初禅以上的凡夫；

➁ 对于佛子来说，是指证得三果以上的圣者。

～《增支部经典·十集·初五十经篇·救护品·Dutiyaariyāvāsasutta 圣居之二经》(AN 10.20)

卍 慧解脱者一定是指“圣者” ☞

由凡夫、初果或二果，而不经过三果，直接证得阿罗汉的行者。

～《相应部经典·因缘相应·大品·Susimaparibbājakasutta 须深游方者经》(SN 12.70)

☆ 四双八辈 ➾ 又称四向四果，或称八应供人； (SN 48.18, 488) (DN 33, 333)

原始佛法闻（思修）的圣弟子，依据他们所修习道品的果位，由高至低地排列，也就是：

① 阿罗汉果（无学果 Arahattaphalaṃ ），

② 阿罗汉向（无学向 Arahattaphalasacchikiriyāya paṭipanno ）；

③ 阿那含果（不还果 Anāgāmiphalaṃ ），

④ 阿那含向（不还向 Anāgāmīphalasacchikiriyāya paṭipanno ）；

⑤ 斯陀含果（一来果 Sakadāgāmiphalaṃ ），

⑥ 斯陀含向（一来向 Sakadāgāmiphalasacchikiriyāya paṭipanno ）；

⑦ 须陀洹果（预流果 Sotāpattiphalaṃ ），

⑧ 须陀洹向（预流向 Sotāpattiphalasacchikiriyāya paṭipanno ）。

请注意！四向四果（统称：阿罗汉道 Arahattamaggaṃ ），只有阿罗汉道（并无：须陀洹道、斯陀含道、阿那含道）；其他“三道”的名称，只有在（部派佛教的）注释书中才会出现！ (Ud 1.10)

～《小部经典·自说经·苏那长老品·Uposathasutta 布萨经》(Ud 5.5, 45)

阿罗汉道　║　四双八辈　║　四沙门果　║　圣者类型

══════╬══════╬══════╬══════

║　　　　　　║　　　　　　║　俱解脱者

俱解脱者　║　　　　　　║　　四果　　║（禅定型）

╌╌╌╌╌╌╢　阿罗汉果　║　〈无学〉　╟╌╌╌╌╌╌

慧解脱者　║　　　　　　║　　　　　　║　慧解脱者

║　　　　　　║　　　　　　║（智慧型）

──────╫──────╫──────╫──────

中般涅槃　║　阿罗汉向　║　　　　　　║

生般涅槃　╟～～～～～～╢　　三果　　║　身证者

无行般涅槃║　　　　　　║　［不还］　║（禅定型）

有行般涅槃║　阿那含果　║　〈有学〉　║

上流色究竟天║　　　　　　║　　　　　　║

──────╫──────╫──────╫──────

║　阿那含向　║　　二果　　║

一来者　　╟～～～～～～╢　［一来］　║

║　斯陀含果　║　〈有学〉　║

──────╫──────╫──────╫──────

║　斯陀含向　║　　　　　　║　见法者

一种者　　╟～～～～～～╢　　初果　　║（智慧型）

家家　　║　　　　　　║　［预流］　╟╌╌╌╌╌╌

七返有　　║　须陀洹果　║　〈有学〉　║　信解脱者

║　　　　　　║　　　　　　║（信仰型）

──────╫──────╫──────╫──────

║　　　　　　║　　　　　　║　随法行者

随法行者　║　　　　　　║　　凡夫　　║（智慧型）

╌╌╌╌╌╌╢　须陀洹向　║　〈有学〉　╟╌╌╌╌╌╌

随信行者　║　　　　　　║　　　　　　║　随信行者

║　　　　　　║　　　　　　║（信仰型）

☆ 由闻（思修）进入圣道（预流向）以前的四个“必要条件” Cattāri sotāpattiyaṅgāni (DN 33, 311) ➾

① 由“有信”于“亲近善士”（成就“佛不坏信”）；

② 由“惭愧”于“听闻正法”（成就“法不坏信”）；

③ 由“精进”于“如理作意”（成就“僧不坏信”）；

④ 由“有慧”于“法随法行”（成就“戒不坏信”）。

～《长部经典·波梨品·Saṅgītisutta 合诵经》(DN 33, 296-349)

☆ 由闻（思修）进入圣果（预流果）以后的四个“充分条件” Cattāri sotāpannassa aṅgāni (SN 12.41) ➾

四不坏信或六随念住（ Cha anussatiṭṭhānāni ）的前四项 (AN 6.26) ～➢

㈠ 佛不坏信（或佛随念 Buddhānussati ） ☞

闻（思修）的圣弟子，对于佛陀，拥有永不退转之圆满纯净的信念，即：“① 名不虚传！那一位世尊也真可称得上是一位阿罗汉——应供者、② 正遍知——正等觉、③ 明行足者、④ 善逝者、⑤ 世间解者、⑥ 无上士者、⑦ 调御丈夫者、⑧ 天人师、⑨ 佛、⑩ 世尊。”

（ Ariyasāvako buddhe aveccappasādena samannāgato hoti – ‘① Itipi so Bhagavā arahaṃ ② sammāsambuddho ③ vijjācaraṇasampanno ④ sugato ⑤ lokavidū ⑥ anuttaro ⑦ purisadammasārathi ⑧ satthā devamanussānaṃ ⑨ buddho ⑩ Bhagavā’ti. ）

㈡ 法不坏信（或法随念 Dhammānussati ） ☞

对于正法，拥有永不退转之圆满纯净的信念，即：“① 由世尊所善说的——‘现法’是从切身内观而能当下觉悟（四圣谛的）真理，② （在觉悟的）当下是没有时间性的！③ 但愿每个人都来切身观察他自己身上殊胜的真理，④ 如果这样子（坚持地）做下去将会带来（涅槃的）结果；⑤ 因为觉悟这些（‘现法’的四圣谛）真理的确是已经被有智慧的圣者们所亲身证明过了！”

（ Dhamme aveccappasādena samannāgato hoti – ‘① svākkhāto Bhagavatā dhammo sandiṭṭhiko ② akāliko ③ ehipassiko ④ opaneyyiko ⑤ paccattaṃ veditabbo viññūhī’ti. ）

㈢ 僧不坏信（或僧随念 Saṅghānussati ） ☞

对于僧伽，拥有永不退转之圆满纯净的信念，即：“① 世尊的闻（思修）的圣弟子僧伽，是胜妙的亲证者；② 世尊的闻（思修）的圣弟子僧伽，是质直的亲证者；③ 世尊的闻（思修）的圣弟子僧伽，是如理的亲证者；④ 世尊的闻（思修）的圣弟子僧伽，是如法的亲证者；⑤ 凡是四双八辈，这就是世尊的闻（思修）的圣弟子僧伽，他们——⑥ 值得被供食、⑦ 值得被礼遇、⑧ 值得被布施、⑨ 值得被合掌礼拜，⑩ 是世间无与伦比的福田！”

（ Saṅghe aveccappasādena samannāgato hoti – ‘① suppaṭipanno Bhagavato sāvakasaṅgho, ② ujuppaṭipanno Bhagavato sāvakasaṅgho, ③ ñāyappaṭipanno Bhagavato sāvakasaṅgho, ④ sāmīcippaṭipanno Bhagavato sāvakasaṅgho, yadidaṃ ⑤ cattāri purisayugāni aṭṭha purisapuggalā, esa Bhagavato sāvakasaṅgho ⑥ āhuneyyo ⑦ pāhuneyyo ⑧ dakkhiṇeyyo ⑨ añjalikaraṇīyo ⑩ anuttaraṃ puññakkhettaṃ lokassā’ti. ）

㈣ 戒不坏信（或戒随念 Sīlānussati ） ☞

具足圣者所赞赏的圣戒（拥有永不退转之圆满纯净的信念），即：“① 成就不坏碎（的正见）、② 成就无瑕疵（的正思）、③ 成就无斑点（的正语）、④ 成就无杂秽（的正业）、⑤ 成就解脱自由（的正命）、⑥ 成就智者所赞（的正精进）、⑦ 成就无执取（的正念）、⑧ 伴随着导致正定的作用。”

（ Ariyakantehi sīlehi samannāgato hoti ① akhaṇḍehi ② acchiddehi ③ asabalehi ④ akammāsehi ⑤ bhujissehi ⑥ viññuppasatthehi ⑦ aparāmaṭṭhehi ⑧ samādhisaṃvattanikehi. ）

～《相应部经典·因缘相应·家主品·Pañcaverabhayasutta 五畏罪经》(SN 12.41)

☆ 四不坏信 Aveccappasādena (AN 6.34) ➾

也叫做“四证净”：是指对于佛、法、僧、戒，四种不可动摇的明净而喜悦的信念和美德。四不坏信是证得初果（清净法眼）的四个“充分条件！”证净，是“洞见”的意思；四证净，是洞见究竟涅槃，不可动摇的基础。因为证得初果的圣者不再退转，必然到达涅槃的最终目标，所以称为：“不坏！”

① 佛不坏信：皈依于佛陀，已经证得清净法眼的不坏信心！

② 法不坏信：皈依于佛法，已经证得清净法眼的不坏信心！

③ 僧不坏信：皈依于僧伽，已经证得清净法眼的不坏信心！

④ 戒不坏信：皈依于圣戒，已经具足适合圣者的清净律仪！

～《增支部经典·六集·初五十经篇·天品·Mahāmoggallānasutta 大目犍连经》(AN 6.34)

﹝第八卷 ➲﹞ 413. “Kā ca sikkhā”ti?

（布吒婆楼问：）“那么，那是什么训练？”

And what is that training?

Bhagavā avoca –

世尊接着开示：

“idha, poṭṭhapāda,

“布吒婆楼！在这里，

"There is the case where a Tathagata appears in the world, worthy and rightly self-awakened. (as in DN 2) ...

tathāgato loke uppajjati arahaṃ, sammāsambuddho…pe… (yathā 190-224 anucchedesu, evaṃ vitthāretabbaṃ).

[(以下为省略部分，如同190-224卷经文广说) 190. tathāgato loke uppajjati

‘① 如来出现在世间；

arahaṃ

② （是断尽烦恼、值得尊敬的阿罗汉——）应供者；

sammāsambuddho

③ （是完全了悟四圣谛、正遍知的——）正自觉者；

vijjācaraṇasampanno

④ （是圆满智慧与德行的——）明行具足者；

sugato

⑤ （是已达涅槃善境的——）善逝者；

lokavidū

⑥ （是完全了知世间的——）世间解者；

anuttaro

⑦ （是无上甚深觉悟的——）无上士；

purisadammasārathi

⑧ （是调伏众生的——）调御丈夫；

satthā devamanussānaṃ

⑨ （人天导师、三界向导的——）天人师；

buddho

⑩ （是自我觉悟并指导有情的——）佛陀；

bhagavā.

⑪ （是常转无上四谛法轮的——）世尊。’

So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti.

他亲自证悟并向包含天界、魔界、梵天界、沙门、婆罗门、天神和人类的这个世界宣说此法。

So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ,

他所教导的法，初善、中善、后善，义理圆满，言辞具足，

He teaches the Dhamma admirable in its beginning, admirable in its middle, admirable in its end. He proclaims the holy life both in its particulars & in its essence, entirely perfect, surpassingly pure.

kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.

他揭示了完全圆满、极其清净的梵行。

第二章 ✩ 居士出家 (Higher Fruits of the Contemplative Life) [8]

191. Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto.

某位家主、家主之子，或生于某个（其他）家族的人听闻此法。

So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati.

他听闻此法后，对如来生起信心。

So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati –

具足了所获得的信心后，他如此思量：

‘sambādho gharāvāso rajopatho, abbhokāso pabbajjā.

‘在家生活障碍重重，如同尘垢之道；出家生活则无拘无束，如同空旷之地。

Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ.

住在家里，要修行完全圆满、完全清净、如磨光贝壳般的梵行，实在不容易。

Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti.

我何不剃除须发，穿上袈裟，从家出家，过无家的生活呢？’

192. So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ

于是，过了一段时间，他舍弃了或多或少的财富；

He gives up his wealth, be it great or small;

pahāya appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya

舍弃了或大或小的亲属圈；
gives up his circle of relatives, be it great or small;

kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.”

剃除须发，穿上袈裟，从家出家，过无家的生活。

shaves off his hair & beard, puts on the ochre robes, and goes forth from the home life into homelessness.

193. “So evaṃ pabbajito samāno pātimokkha saṃvara saṃvuto viharati ācāragocarasampanno,

“他如此出家后，安住于遵守《波罗提木叉》（戒律）的约束，具足正确的行为和适当的活动范围，

"When he has thus gone forth, he lives restrained by the rules of the monastic code, seeing danger in the slightest faults. Consummate in his virtue,

aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu,

于微小的过失中见到怖畏，受持学习各项学处；
he guards the doors of his senses, is possessed of mindfulness & alertness, and is content.

kāyakammavacīkammena samannāgato kusalena,

他具足善的身业和语业；

Consummate in his bodily actions & speech;

parisuddhājīvo sīlasampanno,

生计清净，戒行圆满；
pure in his livelihood, consummate in his virtue;

indriyesu guttadvāro,

守护根门；
guarding the doors of his senses;

satisampajaññena samannāgato, santuṭṭho.]

具足正念和正知，感到满足！

endowed with mindfulness & alertness; content.

第三章 ✩ 严持戒律 (Strictly Observe the Precepts) [8]

第一节 ❦ 戒经小卷 Cūḷasīlaṃ (The Lesser Section on Virtue) [8]

Evaṃ kho, poṭṭhapāda, bhikkhu sīlasampanno hoti…pe…

确实如此，布吒婆楼！比丘是这样具足戒行的…（省略）…

And how is a monk consummate in virtue?

[194. bhikkhu sīlasampanno hoti?

一位比丘如何做到戒行圆满无瑕呢？

一、 远离杀生 (Abandoning the Taking of Life) [8]

Idha, (poṭṭhapāda, )bhikkhu pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti.

在这里，（布吒婆楼！）比丘舍弃杀生，远离杀生——

There is the case where a monk, abandoning the taking of life, abstains from the taking of life.

Nihitadaṇḍo nihitasattho

他放下棍棒，放下刀剑，

He dwells with his rod laid down, his knife laid down, scrupulous, merciful,

lajjī dayāpanno

有惭愧心，充满慈悲，
compassionate for the welfare of all living beings.

sabbapāṇabhūtahitānukampī viharati.

怜悯一切众生的福祉而安住。

This is part of his virtue.

Idampissa hoti sīlasmiṃ.

这也是（比丘）戒德的一部分。

二、 离不与取 (Abandoning the Taking of not Given) [8]

Adinnādānaṃ pahāya adinnādānā paṭivirato hoti

（比丘）舍弃不与取，远离不与取——

Abandoning the taking of what is not given, he abstains from taking what is not given.

dinnādāyī dinnapāṭikaṅkhī,

（他）只拿别人给的东西，只期望别人给的东西；

He takes only what is given, accepts only what is given,

athenena sucibhūtena attanā viharati.

不怀偷盗之心，以清净的自身安住。

dwells stealing nothing, with himself become pure.

Idampissa hoti sīlasmiṃ.

这也是（比丘）戒德的一部分。

三、 离淫欲法 (Abandoning Uncelibacy) [8]

Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā.

（比丘）舍弃非梵行，修行梵行，行为远离，戒除性交这种粗俗的行为。

Abandoning uncelibacy, he lives celibate, aloof, refraining from the sexual act that is the villager's way.

Idampissa hoti sīlasmiṃ.

这也是（比丘）戒德的一部分。

四、 远离妄语 (Abandoning False Speech) [8]

Musāvādaṃ pahāya musāvādā paṭivirato hoti

（比丘）舍弃妄语，远离妄语——

Abandoning false speech, he abstains from false speech.

saccavādī saccasandho theto paccayiko avisaṃvādako lokassa.

他说真实语，忠于真实，诚实可靠，不欺骗世人。

He speaks the truth, holds to the truth, is firm, reliable, no deceiver of the world.

Idampissa hoti sīlasmiṃ.

这也是（比丘）戒德的一部分。

五、 远离两舌 (Abandoning Divisive Speech) [8]

Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti;

（比丘）舍弃离间语，远离离间语——

Abandoning divisive speech he abstains from divisive speech.

ito sutvā na amutra akkhātā imesaṃ bhedāya;

他不把从这里听来的话，去告诉那里的人，以离间这些人；

What he has heard here he does not tell there to break those people apart from these people here.

amutra vā sutvā na imesaṃ akkhātā, amūsaṃ bhedāya.

也不把从那里听来的话，去告诉这里的人，以离间那些人。

What he has heard there he does not tell here to break these people apart from those people there.

Iti bhinnānaṃ vā sandhātā,

因此，他让已分裂的人和合，

Thus reconciling those who have broken apart

sahitānaṃ vā anuppadātā,

或巩固已团结的人；
or cementing those who are united,

samaggārāmo samaggarato samagganandī

他喜爱和合，乐于和合，欣喜于和合；
he loves concord, delights in concord, enjoys concord,

samaggakaraṇiṃ vācaṃ bhāsitā hoti.

说能够促进和合的话语。

speaks things that create concord.

Idampissa hoti sīlasmiṃ.

这也是（比丘）戒德的一部分。

六、 远离恶口 (Abandoning Abusive speech) [8]

Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti;

（比丘）舍弃粗恶语，远离粗恶语——

Abandoning abusive speech, he abstains from abusive speech.

yā sā vācā nelā

凡是他（所说）的话语，都是无过失的；

He speaks words that are soothing to the ear,

kaṇṇasukhā pemanīyā hadayaṅgamā porī

悦耳、动听、感人、文雅、
affectionate, go to the heart, are polite,

bahujanakantā bahujanamanāpā

令众人喜爱、令众人愉悦的，
appealing & pleasing to people at large.

tathārūpiṃ vācaṃ bhāsitā hoti.

他只说这样的话语。

He speaks words of that sort.

Idampissa hoti sīlasmiṃ.

这也是（比丘）戒德的一部分。

七、 离杂秽语 (Abandoning Idle Chatter) [8]

Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti

（比丘）舍弃无益语，远离无益语——

Abandoning idle chatter, he abstains from idle chatter.

kālavādī bhūtavādī atthavādī dhammavādī vinayavādī,

他适时说话，说符合事实的话，说有意义的话，说合乎法、合乎律的话；

He speaks in season, speaks what is factual, what is in accordance with the goal, the Dhamma, & the Vinaya.

nidhānavatiṃ vācaṃ bhāsitā hoti

他说值得铭记于心的话；

He speaks words worth treasuring,

kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.

在适当的时候，有理有据，有节制，有益于目标。

reasonable, circumscribed, connected with the goal.

Idampissa hoti sīlasmiṃ.

这也是（比丘）戒德的一部分。

八、 远离采伐 (Abstains from Damaging Seed & Plant) [8]

Bījagāma bhūtagāma samārambhā paṭivirato hoti…pe…

（比丘）远离毁坏种子和植物的生命…（省略）…

He abstains from damaging seed & plant life.

Idampissa hoti sīlasmiṃ.

这也是（比丘）戒德的一部分。

九、 离非时食 (Refraining from the Evening Meal) [8]

ekabhattiko hoti rattūparato virato vikālabhojanā.

（比丘）一日一食，夜晚不食，避免在非时（下午和晚上）进食。

He eats only once a day, refraining from the evening meal and from eating at the wrong time of day.

十、 远离戏乐 (Abstains from Watching Shows) [8]

Nacca gīta vādita visūkadassanā paṭivirato hoti.

（比丘）远离观看跳舞、唱歌、奏乐、表演等娱乐节目。

He abstains from dancing, singing, instrumental music, & watching shows.

十一、 远离装饰 (Abstains from Beautifying Himself) [8]

Mālā gandha vilepana dhāraṇa maṇḍana vibhūsana ṭṭhānā paṭivirato hoti.

（比丘）远离佩戴花环、涂抹香料、使用香水、穿戴饰品（和化妆品来美化自己）、装饰住所。

He abstains from wearing garlands & from beautifying himself with scents & cosmetics.

十二、 离高大床 (Abstains from Luxurious Beds) [8]

Uccāsayana mahāsayanā paṭivirato hoti.

（比丘）远离使用高大、豪华的床和座位。

He abstains from high & luxurious beds & seats.

十三、 远离金银 (Abstains from Accepting Money) [8]

Jātarūparajata paṭiggahaṇā paṭivirato hoti.

（比丘）远离接受黄金和金钱。

He abstains from accepting gold & money.

十四、 离受生谷 (Abstains from Accepting Uncooked Grain) [8]

Āmaka dhañña paṭiggahaṇā paṭivirato hoti.

（比丘）远离接受未煮熟的谷物。

He abstains from accepting uncooked grain.

十五、 离受生肉 (Abstains from Accepting Raw Meat) [8]

Āmaka maṃsa paṭiggahaṇā paṭivirato hoti.

（比丘）远离接受生肉。

He abstains from accepting raw meat.

十六、 离受妇女 (Abstains from Accepting Women) [8]

Itthi kumārika paṭiggahaṇā paṭivirato hoti.

（比丘）远离接受妇女和少女。

He abstains from accepting women & girls.

十七、 离受奴仆 (Abstains from Accepting Slaves) [8]

Dāsi dāsa paṭiggahaṇā paṭivirato hoti.

（比丘）远离接受男女奴隶。

He abstains from accepting male & female slaves.

十八、 远离受羊 (Abstains from Accepting Goats) [8]

Ajeḷaka paṭiggahaṇā paṭivirato hoti.

（比丘）远离接受山羊和绵羊。

He abstains from accepting goats & sheep.

十九、 离受鸡猪 (Abstains from Accepting Fowl & pigs) [8]

Kukkuṭa sūkara paṭiggahaṇā paṭivirato hoti.

（比丘）远离接受鸡、猪（等家禽和家畜）。

He abstains from accepting fowl & pigs.

二十、 离受象牛马骡 (Abstains from Accepting Livestock) [8]

Hatthi gavassa vaḷava paṭiggahaṇā paṭivirato hoti.

（比丘）远离接受象、牛、马、骡。

He abstains from accepting elephants, cattle, horses, & mares.

二十一、 离受田宅 (Abstains from Accepting Property) [8]

Khetta vatthu paṭiggahaṇā paṭivirato hoti.

（比丘）远离接受田地和财产。

He abstains from accepting fields & property.

二十二、 远离差使 (Abstains from Running Messages) [8]

Dūteyya pahiṇagamanānuyogā paṭivirato hoti.

（比丘）远离从事差使、传递信息的行为。

He abstains from running messages.

二十三、 远离买卖 (Abstains from Business) [8]

Kayavikkayā paṭivirato hoti.

（比丘）远离买卖。

He abstains from buying & selling.

二十四、 远离欺瞒 (Abstains from Deception) [8]

Tulākūṭa kaṃsakūṭa mānakūṭā paṭivirato hoti.

（比丘）远离使用不诚实的秤、伪币、伪造的度量衡进行欺瞒。

He abstains from dealing with false weights, false metals, & false measures.

二十五、 远离贿赂 (Abstains from Bribery) [8]

Ukkoṭana vañcana nikati sāciyogā paṭivirato hoti.

（比丘）远离贿赂、欺骗、诈骗、欺诈等邪恶行为。

He abstains from bribery, deception, & fraud.

二十六、 远离伤害 (Abstains from Mutilating) [8]

Chedana vadha bandhana viparāmosa ālopa sahasākārā paṭivirato hoti.

（比丘）远离伤害、杀戮、捆绑、抢劫、掠夺和暴力行为。

He abstains from mutilating, executing, imprisoning, highway robbery, plunder, & violence.

Idampissa hoti sīlasmiṃ.

这也是（比丘）戒德的一部分。

第二节 ❦ 戒经中卷 Majjhimasīlaṃ (The Intermediate Section on Virtue) [8]

一、 远离采伐 (Stay away from Logging) [8]

195. Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni

“或者，像某些可敬的沙门、婆罗门，靠信众布施的食物为生，

"Whereas some brahmans & contemplatives, living off food given in faith, are addicted

bhuñjitvā te evarūpaṃ bījagāma bhūtagāma samārambhaṃ anuyuttā viharanti.

却沉迷于毁坏种子和植物的生命。

to damaging seed & plant life such as these—

Seyyathidaṃ –

例如：
plants propagated from roots, stems, joints, buddings, & seeds—

mūlabījaṃ khandhabījaṃ phaḷubījaṃ aggabījaṃ bījabījameva pañcamaṃ,

从根繁殖的、从茎繁殖的、从节繁殖的、从芽繁殖的、第五种是从种子繁殖的植物。

he abstains from damaging seed & plant life such as these.

iti evarūpā bījagāma bhūtagāma samārambhā paṭivirato hoti.

（比丘）远离诸如此类的毁坏种子和植物的生命。

This, too, is part of his virtue.

Idampissa hoti sīlasmiṃ.

这也是（比丘）戒德的一部分。

二、 离贮蓄物 (Stay away from Storage) [8]

196. Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni

或者，像某些可敬的沙门、婆罗门，靠信众布施的食物为生，

"Whereas some brahmans & contemplatives, living off food given in faith, are addicted

bhuñjitvā te evarūpaṃ sannidhikāra paribhogaṃ anuyuttā viharanti.

却沉迷于储存和享用物品。

to consuming stored things such as these—

Seyyathidaṃ –

例如：
stored foods, stored drinks, stored clothing, stored vehicles, stored bedding, stored scents, & stored meat—

① annasannidhiṃ ② pānasannidhiṃ ③ vatthasannidhiṃ ④ yānasannidhiṃ ⑤ sayanasannidhiṃ ⑥ gandhasannidhiṃ ⑦ āmisasannidhiṃ, iti vā

① 储存食物、② 储存饮料、③ 储存衣服、④ 储存车辆、⑤ 储存卧具、⑥ 储存香料、⑦ 储存物品…等等！

he abstains from consuming stored things such as these.

iti evarūpā sannidhikāra paribhogā paṭivirato hoti.

（比丘）远离诸如此类的储存和享用物品。

This, too, is part of his virtue.

Idampissa hoti sīlasmiṃ.

这也是（比丘）戒德的一部分。

三、 远离戏乐 (Stay away from Drama) [8]

197. Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni

或者，像某些可敬的沙门、婆罗门，靠信众布施的食物为生，

"Whereas some brahmans & contemplatives, living off food given in faith, are addicted

bhuñjitvā te evarūpaṃ visūkadassanaṃ anuyuttā viharanti.

却沉迷于观看娱乐表演。

to watching shows such as these—

Seyyathidaṃ –

例如：
dancing, singing, instrumental music, plays, ballad recitations, hand-clapping, cymbals & drums, magic lantern scenes, acrobatic & conjuror's tricks, elephant fights, horse fights, buffalo fights, bull fights, goat fights, ram fights, cock fights, quail fights, stick-fighting, boxing, wrestling, war-games, roll calls, battle arrays, & military reviews—

① naccaṃ ② gītaṃ ③ vāditaṃ ④ pekkhaṃ ⑤ akkhānaṃ ⑥ pāṇissaraṃ ⑦ vetāḷaṃ ⑧ kumbhathūṇaṃ ⑨ sobhanakaṃ ⑩ caṇḍālaṃ ⑪ vaṃsaṃ ⑫ dhovanaṃ ⑬ hatthiyuddhaṃ ⑭ assayuddhaṃ ⑮ mahiṃsayuddhaṃ ⑯ usabhayuddhaṃ ⑰ ajayuddhaṃ ⑱ meṇḍayuddhaṃ ⑲ kukkuṭayuddhaṃ ⑳ vaṭṭakayuddhaṃ ㉑ daṇḍayuddhaṃ ㉒ muṭṭhiyuddhaṃ ㉓ nibbuddhaṃ ㉔ uyyodhikaṃ ㉕ balaggaṃ ㉖ senābyūhaṃ ㉗ anīkadassanaṃ iti vā

① 舞蹈、② 歌唱、③ 奏乐、④ 戏剧、⑤ 说书、⑥ 击掌、⑦ 铙钹、⑧ 铜锣、⑨ 魔术灯光秀、⑩ 杂耍、⑪ 竹竿舞、⑫ 特技表演、⑬ 斗象、⑭ 斗马、⑮ 斗水牛、⑯ 斗公牛、⑰ 斗山羊、⑱ 斗绵羊、⑲ 斗鸡、⑳ 斗鹌鹑、㉑ 棍斗、㉒ 拳击、㉓ 摔跤、㉔ 军事演习、㉕ 部队检阅、㉖ 军队布阵、㉗ 观看阅兵…等等！

he abstains from watching shows such as these.

iti evarūpā visūkadassanā paṭivirato hoti.

（比丘）远离诸如此类的观看娱乐表演。

This, too, is part of his virtue.

Idampissa hoti sīlasmiṃ.

这也是（比丘）戒德的一部分。

四、 远离赌博 (Stay away from Gambling) [8]

198. Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni

或者，像某些可敬的沙门、婆罗门，靠信众布施的食物为生，

"Whereas some brahmans & contemplatives, living off food given in faith, are addicted

bhuñjitvā te evarūpaṃ jūtappamādaṭṭhānānuyogaṃ anuyuttā viharanti.

却沉迷于导致放逸的赌博游戏。

to heedless & idle games such as these—

Seyyathidaṃ –

例如：
the eight-row checkerboard, the ten-row checkerboard, checkers in the air, hopscotch, spillikins, dice, stick games, hand-pictures, ball games, blowing through pipes, plowing with toy plows, turning somersaults, playing with toy windmills, toy measures, toy chariots, toy bows, guessing letters drawn in the air, guessing thoughts, mimicking deformities—

① aṭṭhapadaṃ ② dasapadaṃ ③ ākāsaṃ ④ parihārapathaṃ ⑤ santikaṃ ⑥ khalikaṃ ⑦ ghaṭikaṃ ⑧ salākahatthaṃ ⑨ akkhaṃ ⑩ paṅgacīraṃ ⑪ vaṅkakaṃ ⑫ mokkhacikaṃ ⑬ ciṅgulikaṃ ⑭ pattāḷhakaṃ ⑮ rathakaṃ ⑯ dhanukaṃ ⑰ akkharikaṃ ⑱ manesikaṃ ⑲ yathāvajjaṃ iti vā

① 八行棋盘、② 十行棋盘、③ 空中棋盘（想象的）、④ 跳房子游戏、⑤ 挑木签游戏、⑥ 掷骰子、⑦ 打木桩游戏、⑧ 手画游戏、⑨ 球类游戏、⑩ 吹叶笛、⑪ 玩具犁、⑫ 翻筋斗、⑬ 玩具风车、⑭ 玩具量器、⑮ 玩具车、⑯ 玩具弓、⑰ 猜字游戏、⑱ 猜心思游戏、⑲ 模仿残疾…等等！

he abstains from heedless & idle games such as these.

iti evarūpā jūtappamādaṭṭhānānuyogā paṭivirato hoti.

（比丘）远离诸如此类的导致放逸的赌博游戏。

This, too, is part of his virtue.

Idampissa hoti sīlasmiṃ.

这也是（比丘）戒德的一部分。

五、 离高大床 (Stay away from Luxurious Beds) [8]

199. Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni

或者，像某些可敬的沙门、婆罗门，靠信众布施的食物为生，

"Whereas some brahmans & contemplatives, living off food given in faith, are addicted

bhuñjitvā te evarūpaṃ uccāsayanamahāsayanaṃ anuyuttā viharanti.

却沉迷于使用高大、豪华的床和座位。

to high & luxurious furnishings such as these—

Seyyathidaṃ –

例如关于——

① āsandiṃ ② pallaṅkaṃ ③ gonakaṃ ④ cittakaṃ ⑤ paṭikaṃ ⑥ paṭalikaṃ ⑦ tūlikaṃ ⑧ vikatikaṃ ⑨ uddalomiṃ ⑩ ekantalomiṃ

① 高大的座椅、② （雕刻有动物形象支脚的）长椅、③ 长羊毛的毯子、④ 有彩色图案的床单、⑤ 白羊毛床单、⑥ 绣花的羊毛床单、⑦ 塞满棉花的床垫（或厚垫子）、⑧ 绣有（狮虎等）图案的毯子、⑨ 两边有流苏的羊毛毯、⑩ 一边有流苏的羊毛毯、

⑪ kaṭṭissaṃ ⑫ koseyyaṃ ⑬ kuttakaṃ ⑭ hatthattharaṃ ⑮ assattharaṃ ⑯ rathattharaṃ ⑰ ajinappaveṇiṃ ⑱ kadalimigapavarapaccattharaṇaṃ ⑲ sauttaracchadaṃ ⑳ ubhatolohitakūpadhānaṃ iti vā

⑪ 镶嵌宝石的毯子、⑫ 丝绸毯子、⑬ （足够十六个舞女跳舞的）大型羊毛毯、⑭ 象毯、⑮ 马毯、⑯ 车毯、⑰ 羚羊皮毯、⑱ 上等羚羊皮做的床单、⑲ （带有）顶篷的床、⑳ 两头有红色靠枕的床榻……以此类推！

iti evarūpā uccāsayanamahāsayanā paṭivirato hoti.

像这样！（比丘）戒除远离像这类高大、豪华的床座。

Idampissa hoti sīlasmiṃ.

这也是他戒德的一部分。

六、 远离装饰 (Stay away from Decorations) [8]

200. Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni

又如，一些可敬的沙门、婆罗门，受用信众布施的食物后——

bhuñjitvā te evarūpaṃ maṇḍana vibhūsana ṭṭhānānuyogaṃ anuyuttā viharanti.

他们（却）持续沉迷于从事这类妆饰打扮的行为。

Seyyathidaṃ –

例如关于——

① ucchādanaṃ ② parimaddanaṃ ③ nhāpanaṃ ④ sambāhanaṃ ⑤ ādāsaṃ ⑥ añjanaṃ ⑦ mālāgandhavilepanaṃ ⑧ mukhacuṇṇaṃ ⑨ mukhalepanaṃ ⑩ hatthabandhaṃ ⑪ sikhābandhaṃ ⑫ daṇḍaṃ ⑬ nāḷikaṃ ⑭ asiṃ ⑮ chattaṃ ⑯ citrupāhanaṃ ⑰ uṇhīsaṃ ⑱ maṇiṃ ⑲ vālabījaniṃ ⑳ odātāni vatthāni ㉑ dīghadasāni iti vā

① 涂油按摩身体、② （用香粉等）擦揉身体、③ 在香水中沐浴、④ 按摩肢体、⑤ 照镜子、⑥ 涂眼膏、⑦ 戴花环、涂香料、⑧ 脸上扑粉、⑨ 涂面霜、⑩ 戴手镯、⑪ 戴头饰、⑫ （装饰性的）手杖、⑬ （装饰性的）管筒、⑭ （装饰性的）刀剑、⑮ （装饰性的）阳伞、⑯ （装饰性的）彩履、⑰ （装饰性的）头巾/缠头布、⑱ （装饰性的）珠宝、⑲ （装饰性的）拂尘、⑳ 穿着白衣（在家人的服装）、㉑ 带有长流苏的衣服……以此类推！

iti evarūpā maṇḍanavibhūsanaṭṭhānānuyogā paṭivirato hoti.

像这样！（比丘）戒除远离像这类妆饰打扮的行为。

Idampissa hoti sīlasmiṃ.

这也是他戒德的一部分。

七、 远离戏论 (Stay away from Lowly Topics) [8]

201. Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni

又如，一些可敬的沙门、婆罗门，受用信众布施的食物后——

bhuñjitvā te evarūpaṃ tiracchāna-kathaṃ anuyuttā viharanti.

他们（却）持续沉迷于谈论这类无益的、低俗的话题。

Seyyathidaṃ –

例如关于——

① rājakathaṃ ② corakathaṃ ③ mahāmattakathaṃ ④ senākathaṃ ⑤ bhayakathaṃ ⑥ yuddhakathaṃ ⑦ annakathaṃ ⑧ pānakathaṃ ⑨ vatthakathaṃ ⑩ sayanakathaṃ ⑪ mālākathaṃ ⑫ gandhakathaṃ ⑬ ñātikathaṃ ⑭ yānakathaṃ ⑮ gāmakathaṃ ⑯ nigamakathaṃ ⑰ nagarakathaṃ ⑱ janapadakathaṃ ⑲ itthikathaṃ ⑳ sūrakathaṃ ㉑ visikhākathaṃ ㉒ kumbhaṭṭhānakathaṃ ㉓ pubbapetakathaṃ ㉔ nānattakathaṃ ㉕ lokakkhāyikaṃ ㉖ samuddakkhāyikaṃ ㉗ itibhavābhavakathaṃ iti vā

① 谈论国王、② 谈论盗贼、③ 谈论大臣、④ 谈论军队、⑤ 谈论恐怖事件、⑥ 谈论战争、⑦ 谈论食物、⑧ 谈论饮料、⑨ 谈论衣服、⑩ 谈论卧具、⑪ 谈论花环、⑫ 谈论香料、⑬ 谈论亲属、⑭ 谈论车乘、⑮ 谈论乡村、⑯ 谈论市镇、⑰ 谈论城市、⑱ 谈论国土、⑲ 谈论女人、⑳ 谈论酒、㉑ 谈论街谈巷议、㉒ 谈论井边闲谈、㉓ 谈论祖先/鬼神、㉔ 谈论各种杂事、㉕ 谈论世界起源（世间论）、㉖ 谈论海洋起源（海洋论）、㉗ 谈论有无论（或存在与不存在）……以此类推！

iti evarūpāya tiracchāna-kathāya paṭivirato hoti.

像这样！（比丘）戒除远离像这类无益的、低俗的话题。

Idampissa hoti sīlasmiṃ.

这也是他戒德的一部分。

八、 远离诤论 (Stay away from Controversy) [8]

202. Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni

又如，一些可敬的沙门、婆罗门，受用信众布施的食物后——

bhuñjitvā te evarūpaṃ viggāhikakathaṃ anuyuttā viharanti.

他们（却）持续沉迷于进行这类争论性的话题。

Seyyathidaṃ –

例如——

na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi, kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi,

① ‘你不懂这法和律，我才懂这法和律！你怎么能懂这法和律呢？’

micchā paṭipanno tvamasi, ahamasmi sammā paṭipanno,

② ‘你的修行是错的！我的修行才是对的！’

sahitaṃ me, asahitaṃ te,

③ ‘我的（说法）前后一致，你的（说法）前后不一致！’

pure vacanīyaṃ pacchā avaca, pacchā vacanīyaṃ pure avaca,

④ ‘该先说的你后说，该后说的你先说！’

adhiciṇṇaṃ te viparāvattaṃ,

⑤ ‘你（长期）思考的东西被推翻了！’

āropito te vādo, niggahito tvamasi,

⑥ ‘你的论点被指出来了（有错误）！你被驳倒了！’

cara vādappamokkhāya, nibbeṭhehi vā sace pahosīti iti vā

⑦ ‘去为了解救你的论点而努力吧！或者，如果你能够，就请解释清楚吧！’……以此类推！

iti evarūpāya viggāhikakathāya paṭivirato hoti.

像这样！（比丘）戒除远离像这类争论性的话题。

Idampissa hoti sīlasmiṃ.

这也是他戒德的一部分。

九、 远离差使 (Stay away from Errands) [8]

203. Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni

又如，一些可敬的沙门、婆罗门，受用信众布施的食物后——

bhuñjitvā te evarūpaṃ dūteyyapahiṇagamanānuyogaṃ anuyuttā viharanti.

他们（却）持续沉迷于从事这类为他人奔走、传递信息的行为。

Seyyathidaṃ –

例如——

raññaṃ, rājamahāmattānaṃ, khattiyānaṃ, brāhmaṇānaṃ, gahapatikānaṃ, kumārānaṃ – ‘idha gaccha, amutrāgaccha, idaṃ hara, amutra idaṃ āharā’ti iti vā

为国王、大臣、刹帝利、婆罗门、家主或青少年（奔走传信，如说：）‘到这里来！到那里去！把这个带去！把那个带到这里来！’……以此类推！

iti evarūpā dūteyyapahiṇagamanānuyogā paṭivirato hoti.

像这样！（比丘）戒除远离像这类为他人奔走、传递信息的行为。

Idampissa hoti sīlasmiṃ.

这也是他戒德的一部分。

十、 远离欺瞒 (Stay away from Deception) [8]

204. Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni

又如，一些可敬的沙门、婆罗门，受用信众布施的食物后——

bhuñjitvā te ① kuhakā ca honti ② lapakā ca ③ nemittikā ca ④ nippesikā ca ⑤ lābhena lābhaṃ nijigīṃsitāro ca.

他们却是 ① 欺诈者、② 饶舌者、③ （通过）暗示（获取供养）者、④ （通过）贬抑（他人获取供养）者、⑤ 以利求利者。

Iti evarūpā kuhana lapanā paṭivirato hoti.

像这样！（比丘）戒除远离像这类欺诈和饶舌的行为。

Idampissa hoti sīlasmiṃ.

这也是他戒德的一部分。

第三节 ❦ 戒经大卷 Mahāsīlaṃ (The Great Section on Virtue) [8]

一、 远离占献供邪命 (Keep away from Augur of Sacrifice) [8]

205. Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni

尽管，各位朋友，也有许多沙门和婆罗门，依靠信众布施的食物维生——

bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti.

当他们享用了这些食物后，却通过像这样低劣如兽行的知识，以不正当的方式谋生。

Seyyathidaṃ –

例如关于——

① aṅgaṃ ② nimittaṃ ③ uppātaṃ ④ supinaṃ ⑤ lakkhaṇaṃ ⑥mūsikacchinnaṃ ⑦ aggihomaṃ ⑧ dabbihomaṃ ⑨ thusahomaṃ ⑩ kaṇahomaṃ

① 占卜肢体相、② 占卜吉凶预兆、③ 占卜流星等天象、④ 占梦、⑤ 占卜身体全身相、⑥ 占卜被老鼠咬过的痕迹、⑦ 火供（向火献祭）、⑧ 杓子火供、⑨ 谷壳火供、⑩ 米糠火供、

⑪ taṇḍulahomaṃ ⑫ sappihomaṃ ⑬ telahomaṃ ⑭ mukhahomaṃ ⑮ lohitahomaṃ ⑯ aṅgavijjā ⑰ vatthuvijjā ⑱ khattavijjā ⑲ sivavijjā ⑳ bhūtavijjā

⑪ 米粒火供、⑫ 酥油火供、⑬ 油火供、⑭ 口火供（从口中吐出供物）、⑮ 血火供、⑯ 肢体相占卜——预测命运、⑰ 住宅风水——看地理、⑱ 王族政治学——为官员祈福或预测、⑲ 湿婆神咒术——求湿婆神庇护（在墓地入口放置护符）、⑳ 鬼神咒术——驱魔、

㉑ bhūrivijjā ㉒ ahivijjā ㉓ visavijjā ㉔ vicchikavijjā ㉕ mūsikavijjā ㉖ sakuṇavijjā ㉗ vāyasavijjā ㉘ pakkajjhānaṃ ㉙ saraparittāṇaṃ ㉚ migacakkaṃ

㉑ 土地学——占卜住宅吉凶、寻找失物或念诵护宅咒、㉒ 蛇咒术——关于蛇的护符或咒语、㉓ 毒药学/解毒术、㉔ 蝎子咒术、㉕ 老鼠咒术、㉖ 鸟类占卜、㉗ 乌鸦占卜、㉘ 预测寿命、㉙ 防箭咒、㉚ 解读鸟兽叫声等。

iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti.

像这样！（比丘）戒除了诸如此类通过低劣如兽行的知识，（所带来）不正当的谋生方式。

Idampissa hoti sīlasmiṃ.

这也是（比丘）戒律品德的一部分。

二、 远离占人兽邪命 (Keep away from Augur of People & Beasts) [8]

206. Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni

尽管，各位朋友，也有许多沙门和婆罗门，依靠信众布施的食物维生——

bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti.

当他们享用了这些食物后，却通过像这样低劣如兽行的知识，以不正当的方式谋生。

Seyyathidaṃ –

例如关于——

① maṇilakkhaṇaṃ ② vatthalakkhaṇaṃ ③ daṇḍalakkhaṇaṃ ④ satthalakkhaṇaṃ ⑤ asilakkhaṇaṃ ⑥ usulakkhaṇaṃ ⑦ dhanulakkhaṇaṃ ⑧ āvudhalakkhaṇaṃ ⑨ itthilakkhaṇaṃ ⑩ purisalakkhaṇaṃ

① 占卜珠宝品相、② 占卜衣服品相、③ 占卜手杖品相、④ 占卜枪矛品相、⑤ 占卜刀剑品相、⑥ 占卜箭矢品相、⑦ 占卜弓品相、⑧ 占卜武器品相、⑨ 占卜女性相、⑩ 占卜男性相、

⑪ kumāralakkhaṇaṃ ⑫ kumārilakkhaṇaṃ ⑬ dāsalakkhaṇaṃ ⑭ dāsilakkhaṇaṃ ⑮ hatthilakkhaṇaṃ ⑯ assalakkhaṇaṃ ⑰ mahiṃsalakkhaṇaṃ ⑱ usabhalakkhaṇaṃ ⑲ golakkhaṇaṃ ⑳ ajalakkhaṇaṃ

⑪ 占卜男孩相、⑫ 占卜女孩相、⑬ 占卜男仆相、⑭ 占卜女仆相、⑮ 占卜象相、⑯ 占卜马相、⑰ 占卜水牛相、⑱ 占卜公牛相、⑲ 占卜母牛相、⑳ 占卜山羊相、

㉑ meṇḍalakkhaṇaṃ ㉒ kukkuṭalakkhaṇaṃ ㉓ vaṭṭakalakkhaṇaṃ ㉔ godhālakkhaṇaṃ ㉕ kaṇṇikalakkhaṇaṃ ㉖ kacchapalakkhaṇaṃ ㉗ migalakkhaṇaṃ iti vā

㉑ 占卜绵羊相、㉒ 占卜鸡相、㉓ 占卜鹌鹑相、㉔ 占卜巨蜥相、㉕ 占卜耳环相、㉖ 占卜龟甲相、㉗ 占卜野生动物相……以此类推！

iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti.

像这样！（比丘）戒除了诸如此类通过低劣如兽行的知识，（所带来）不正当的谋生方式。

Idampissa hoti sīlasmiṃ.

这也是（比丘）戒律品德的一部分。

三、 远离占军事邪命 (Keep away from Augur of Military) [8]

207. Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni

尽管，各位朋友，也有许多沙门和婆罗门，依靠信众布施的食物维生——

bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti.

当他们享用了这些食物后，却通过像这样低劣如兽行的知识，以不正当的方式谋生。

Seyyathidaṃ –

例如关于——

raññaṃ niyyānaṃ bhavissati, raññaṃ aniyyānaṃ bhavissati,

（占卜说：）‘① 国王将会出征、国王将不会出征！

abbhantarānaṃ raññaṃ upayānaṃ bhavissati, bāhirānaṃ raññaṃ apayānaṃ bhavissati,

② 我方国王将会进攻、敌方国王将会撤退！

bāhirānaṃ raññaṃ upayānaṃ bhavissati, abbhantarānaṃ raññaṃ apayānaṃ bhavissati,

③ 敌方国王将会进攻、我方国王将会撤退！

abbhantarānaṃ raññaṃ jayo bhavissati, bāhirānaṃ raññaṃ parājayo bhavissati,

④ 我方国王将会获胜、敌方国王将会战败！

bāhirānaṃ raññaṃ jayo bhavissati, abbhantarānaṃ raññaṃ parājayo bhavissati,

⑤ 敌方国王将会获胜、我方国王将会战败！

iti imassa jayo bhavissati, imassa parājayo bhavissati iti vā

⑥ 据说，这一个将会获胜、这一个将会战败！’……以此类推！

iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti.

像这样！（比丘）戒除了诸如此类通过低劣如兽行的知识，（所带来）不正当的谋生方式。

Idampissa hoti sīlasmiṃ.

这也是（比丘）戒律品德的一部分。

四、 远离占星宿邪命 (Keep away from Livelihood of Astrology) [8]

208. Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni

尽管，各位朋友，也有许多沙门和婆罗门，依靠信众布施的食物维生——

bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti.

当他们享用了这些食物后，却通过像这样低劣如兽行的知识，以不正当的方式谋生。

Seyyathidaṃ –

例如关于——

candaggāho bhavissati,

（占星术说：）‘① 将有月食（象征各种人生转折点）；

sūriyaggāho bhavissati,

② 将有日食！

nakkhattaggāho bhavissati,

③ 将有星食（月亮或行星遮挡星宿）！

candimasūriyānaṃ pathagamanaṃ bhavissati,

④ 太阳和月亮将会顺行（运势转好）！

candimasūriyānaṃ uppathagamanaṃ bhavissati,

⑤ 太阳和月亮将会逆行（运势转坏）！

nakkhattānaṃ pathagamanaṃ bhavissati,

⑥ 星宿将会顺行！

nakkhattānaṃ uppathagamanaṃ bhavissati,

⑦ 星宿将会逆行！

ukkāpāto bhavissati,

⑧ 将有流星（陨石）坠落！

disāḍāho bhavissati,

⑨ 天上将有（不明的）火光！

bhūmicālo bhavissati,

⑩ 将有地震！

devadudrabhi bhavissati,

⑪ 天上将有（不明的天鼓鸣响：如号角声、怪声、咚咚声）！

candimasūriyanakkhattānaṃ uggamanaṃ ogamanaṃ saṃkilesaṃ vodānaṃ bhavissati,

⑫ 将有月亮、太阳、星宿的升起、降落、变暗、变亮（预示人生重大转变）！

evaṃvipāko candaggāho bhavissati,

⑬ 这将是月食造成影响的结果！

evaṃvipāko sūriyaggāho bhavissati,

⑭ 这将是日食造成影响的结果！

evaṃvipāko nakkhattaggāho bhavissati,

⑮ 这将是星食造成影响的结果！

evaṃvipākaṃ candimasūriyānaṃ pathagamanaṃ bhavissati,

⑯ 这将是太阳和月亮顺行造成影响的结果！

evaṃvipākaṃ candimasūriyānaṃ uppathagamanaṃ bhavissati,

⑰ 这将是太阳和月亮逆行造成影响的结果！

evaṃvipākaṃ nakkhattānaṃ pathagamanaṃ bhavissati,

⑱ 这将是星宿顺行造成影响的结果！

evaṃvipākaṃ nakkhattānaṃ uppathagamanaṃ bhavissati,

⑲ 这将是星宿逆行造成影响的结果！

evaṃvipāko ukkāpāto bhavissati,

⑳ 这将是流星（陨石）坠落造成影响的结果！

evaṃvipāko disāḍāho bhavissati,

㉑ 这将是天上（不明的）火光造成影响的结果！

evaṃvipāko bhūmicālo bhavissati,

㉒ 这将是地震造成影响的结果！

evaṃvipāko devadudrabhi bhavissati,

㉓ 这将是天上（不明的天鼓鸣响）造成影响的结果！

evaṃvipākaṃ candimasūriyanakkhattānaṃ uggamanaṃ ogamanaṃ saṃkilesaṃ vodānaṃ bhavissati iti vā

㉔ 这将是月亮、太阳、星宿的升起、降落、变暗、变亮造成影响的结果！’……以此类推！

iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti.

像这样！（比丘）戒除了诸如此类通过低劣如兽行的知识，（所带来）不正当的谋生方式。

Idampissa hoti sīlasmiṃ.

这也是（比丘）戒律品德的一部分。

五、 远离占气象邪命 (Keep away from Augur of Weather) [8]

209. Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni

尽管，各位朋友，也有许多沙门和婆罗门，依靠信众布施的食物维生——

bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti.

当他们享用了这些食物后，却通过像这样低劣如兽行的知识，以不正当的方式谋生。

Seyyathidaṃ –

例如关于——

suvuṭṭhikā bhavissati,

（占卜说：）‘① 将会多雨！

dubbuṭṭhikā bhavissati,

② 将会干旱！

subhikkhaṃ bhavissati,

③ 将会丰收！

dubbhikkhaṃ bhavissati,

④ 将会饥荒！

khemaṃ bhavissati,

⑤ 将会和平！

bhayaṃ bhavissati,

⑥ 将会有危险！

rogo bhavissati,

⑦ 将会有瘟疫！

ārogyaṃ bhavissati,

⑧ 将会健康！’

muddā,

（也许，他们通过）⑨ 手印或指算（掐指计算数目或占卜吉凶）；

gaṇanā, saṅkhānaṃ,

⑩ 数术占卜（从数字推算人生）；

kāveyyaṃ,

⑪ 作诗占卜（通过诗歌、梦境、抽签或扶乩指示吉凶）；

lokāyataṃ iti vā

⑫ （或是从）世俗哲学相关的顺世论（如唯物主义或享乐主义）观点来预测……以此类推！

iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti.

像这样！（比丘）戒除了诸如此类通过低劣如兽行的知识，（所带来）不正当的谋生方式。

Idampissa hoti sīlasmiṃ.

这也是（比丘）戒律品德的一部分。

六、 远离问嫁娶邪命 (Keep away from Augur of Marriage) [8]

210. Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni

尽管，各位朋友，也有许多沙门和婆罗门，依靠信众布施的食物维生——

bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti.

当他们享用了这些食物后，却通过像这样低劣如兽行的知识，以不正当的方式谋生。

Seyyathidaṃ –

例如关于——

āvāhanaṃ

① （通过占卜决定）娶妻；

vivāhanaṃ

② 嫁女（占卜为女儿找丈夫）；

saṃvaraṇaṃ

③ （用咒术促进）和合；

vivaraṇaṃ

④ （用咒术导致）分离；

saṅkiraṇaṃ

⑤ 收债（占卜收债或催债的行为或时机）；

vikiraṇaṃ

⑥ 放债（占卜放债的行为或时机）；

subhagakaraṇaṃ

⑦ 用咒术使人好运（或消灾解厄）；

dubbhagakaraṇaṃ

⑧ （为惩罚某人而用咒术）制造不幸之事；

viruddhagabbhakaraṇaṃ

⑨ （用咒术）使人堕胎；

jivhānibandhanaṃ

⑩ 使舌僵硬（用咒术使人舌头僵硬打结）；

hanusaṃhananaṃ

⑪ 使颚僵硬（用咒术使人下巴僵硬无法张嘴）；

hatthābhijappanaṃ

⑫ 念咒控制手（用咒术使人失去对手的控制）；

hanujappanaṃ

⑬ 念咒控制下颚（用咒术使人下巴不由自主地开合）；

kaṇṇajappanaṃ

⑭ 念咒使耳聋（用咒术使人耳朵听不到声音）；

ādāsapañhaṃ

⑮ 问镜术（向镜子里的精灵提问）；

kumārikapañhaṃ

⑯ 问童女术（向年轻女巫提问）；

devapañhaṃ

⑰ 问神术（通过求签、掷筊或灵媒等方式获得神明指示）；

ādiccupaṭṭhānaṃ

⑱ 拜日；

mahatupaṭṭhānaṃ

⑲ 祭拜大人物（如大梵天）；

abbhujjalanaṃ

⑳ 口中喷火（借助咒术从口中喷出火焰）；

sirivhāyanaṃ iti vā

㉑ 祈请吉祥天女（召唤幸运女神）……以此类推！

iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti.

像这样！（比丘）戒除了诸如此类通过低劣如兽行的知识，（所带来）不正当的谋生方式。

Idampissa hoti sīlasmiṃ.

这也是（比丘）戒律品德的一部分。

七、 远离宅地医邪命 (Keep away from Augur of Homestead & Cure) [8]

211. Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni

尽管，各位朋友，也有许多沙门和婆罗门，依靠信众布施的食物维生——

bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti.

当他们享用了这些食物后，却通过像这样低劣如兽行的知识，以不正当的方式谋生。

Seyyathidaṃ –

例如关于——

① santikammaṃ ② paṇidhikammaṃ ③ bhūtakammaṃ ④ bhūrikammaṃ ⑤ vassakammaṃ ⑥ vossakammaṃ ⑦ vatthukammaṃ ⑧ vatthuparikammaṃ ⑨ ācamanaṃ ⑩ nhāpanaṃ

① 祈福仪式、② 还愿仪式、③ 驱鬼仪式（招魂、收惊、驱魔）、④ 对地基施咒、⑤ 使人阳气旺盛、能生育的咒术、⑥ 使人阳气衰败、不能生育的咒术、⑦ 看风水（勘察宅地）、⑧ 在宅地上洒净或祭祀、⑨ 漱口净身、⑩ 沐浴净身仪式、

⑪ juhanaṃ ⑫ vamanaṃ ⑬ virecanaṃ ⑭ uddhaṃvirecanaṃ ⑮ adhovirecanaṃ ⑯ sīsavirecanaṃ ⑰ kaṇṇatelaṃ ⑱ nettatappanaṃ ⑲ natthukammaṃ ⑳ añjanaṃ

⑪ 献祭、⑫ 使用催吐药、⑬ 使用泻药、⑭ 使用催吐（向上排）疗法、⑮ 使用泻药（向下排）疗法、⑯ 头部放液疗法（如放鼻血）、⑰ 滴耳油、⑱ 滴眼药水（滋养眼睛）、⑲ 灌鼻疗法、⑳ 涂眼药膏、

㉑ paccañjanaṃ ㉒ sālākiyaṃ ㉓ sallakattiyaṃ ㉔ dārakatikicchā, ㉕ mūlabhesajjānaṃ anuppadānaṃ, ㉖ osadhīnaṃ paṭimokkho iti vā

㉑ 涂抹药膏、㉒ 眼科治疗、㉓ 外科手术、㉔ 儿科治疗、㉕ 配制草药（给予根本药）、㉖ 开草药方剂（内科治疗）……以此类推！

iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti.

像这样！（比丘）戒除了诸如此类通过低劣如兽行的知识，（所带来）不正当的谋生方式。

Idampissa hoti sīlasmiṃ.

这也是（比丘）戒律品德的一部分。

八、 戒具足不见怖畏 (Have Morality Without Fear) [8]

212. Sa kho so, (poṭṭhapāda, )bhikkhu evaṃ sīlasampanno na kutoci bhayaṃ samanupassati, yadidaṃ sīlasaṃvarato.

所以，像这样，布吒婆楼！当这位比丘如此具足戒律时，无论在何处，都不会看到任何怖畏，这是因为他有戒律防护的缘故。

Seyyathāpi – (poṭṭhapāda, )rājā khattiyo muddhābhisitto nihatapaccāmitto na kutoci bhayaṃ samanupassati, yadidaṃ paccatthikato;

布吒婆楼！就好比一位刹帝利王，经过灌顶仪式，击败了他的敌人，无论在何处，都不会看到任何怖畏，这是因为（降伏了）怨敌的缘故。

evameva kho, (poṭṭhapāda, )bhikkhu evaṃ sīlasampanno na kutoci bhayaṃ samanupassati, yadidaṃ sīlasaṃvarato.

确实如此，布吒婆楼，就像这样！这位比丘如此具足戒律时，无论在何处，都不会看到任何怖畏！这是因为有戒律防护的缘故。

So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.

由于他具备这种‘神圣的戒蕴’（——经过训练的神圣戒行，所有道德已完美无瑕），他在内心中，感受到清净无瑕的安乐。

Evaṃ kho, (poṭṭhapāda, )bhikkhu sīlasampanno hoti.”

确实，布吒婆楼！这就是比丘做到戒行圆满的方式。”

"This is how a monk is consummate in virtue...

第四章 ✩ 防护六根 (Protect Six Senses) [8]

第一节 ❦ 防护诸根门 Indriyasaṃvaro (Sense Restraint) [8]

213. “Kathañca, (poṭṭhapāda, )bhikkhu indriyesu guttadvāro hoti?

然而，布吒婆楼！比丘是如何守护自己的感官之门的呢？

一、 以眼见色 (See Colors by Your Eyes) [8]

Idha, (poṭṭhapāda, )bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī.

在此，布吒婆楼！当比丘用眼睛看到一个色（形态）时，他不执取其整体特征（相），也不执取其细节特征（随形好）。

Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṃ,

因为如果他让眼根不加防护而住，贪婪、忧愁等邪恶、不善法就可能侵袭他；

tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati.

所以，他修习防护，守护眼根，成就眼根的防护。

二、 以耳闻声 (Hear Sounds by Your Ear) [8]

Sotena saddaṃ sutvā…pe…

当比丘用耳朵听到了声音...（他）不执取其整体特征，也不执取其细节特征。

因为如果他让耳根不加防护而住，贪婪、忧愁等邪恶、不善法就可能侵袭他；

所以，他修习防护，守护耳根，成就耳根的防护。

三、 以鼻嗅香 (Smell Aromas by Your Nose) [8]

ghānena gandhaṃ ghāyitvā…pe…

当比丘用鼻子闻到了气味...（他）不执取其整体特征，也不执取其细节特征。

因为如果他让鼻根不加防护而住，贪婪、忧愁等邪恶、不善法就可能侵袭他；

所以，他修习防护，守护鼻根，成就鼻根的防护。

四、 以舌尝味 (Taste Delicacies by Your Tongue) [8]

jivhāya rasaṃ sāyitvā…pe…

当比丘用舌头尝到了味道...（他）不执取其整体特征，也不执取其细节特征。

因为如果他让舌根不加防护而住，贪婪、忧愁等邪恶、不善法就可能侵袭他；

所以，他修习防护，守护舌根，成就舌根的防护。

五、 以身接触 (Feel Touch by Your Body) [8]

kāyena phoṭṭhabbaṃ phusitvā…pe…

当比丘用身体碰到了触觉对象...（他）不执取其整体特征，也不执取其细节特征。

因为如果他让身根不加防护而住，贪婪、忧愁等邪恶、不善法就可能侵袭他；

所以，他修习防护，守护身根，成就身根的防护。

六、 以意知法 (Know Meaning by Your Mind) [8]

manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.

当比丘用意认知了一个法（意念对象）时，他不执取其整体特征，也不执取其细节特征。

Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṃ,

因为如果他让意根不加防护而住，贪婪、忧愁等邪恶、不善法就可能侵袭他；

tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati.

所以，他修习防护，守护意根，成就意根的防护。

So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.

由于他具备这种‘神圣的根律仪’（——经过训练的神圣防护，对感官之门的守护已完美无瑕），他在内心中，感受到清净无染的安乐。

Evaṃ kho, (poṭṭhapāda, )bhikkhu indriyesu guttadvāro hoti.

确实，布吒婆楼！这就是比丘守护自己感官之门的方式。

第二节 ❦ 正念正知 Satisampajaññaṃ (Mindfulness & Awareness) [8]

214. Kathañca, (poṭṭhapāda, )bhikkhu satisampajaññena samannāgato hoti?

然而，布吒婆楼！比丘是如何同时具足正念和正知的呢？

一、 行往归来 (Going Forward & Returning) [8]

Idha, (poṭṭhapāda, )bhikkhu abhikkante paṭikkante sampajānakārī hoti,

在此，布吒婆楼！比丘在前进和返回时，都保持完全的觉知！

二、 瞻前顾后 (Look Ahead & Backward) [8]

ālokite vilokite sampajānakārī hoti,

当他在向前看和向后看时，都保持完全的觉知！

三、 屈伸手足 (Bend & Stretch Hands & Feet) [8]

samiñjite pasārite sampajānakārī hoti,

当他在屈伸肢体时，都保持完全的觉知！

四、 搭衣持钵 (Wear Clothes & Hold a Bowl) [8]

saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti,

当他在穿着（内衣、上）衣、拿着钵和（僧伽梨）大衣时，都保持完全的觉知！

五、 饮食尝味 (Eating & Tasting) [8]

asite pīte khāyite sāyite sampajānakārī hoti,

当他在吃、喝、咀嚼和品尝时，都保持完全的觉知！

六、 大小便溺 (Urinating & Defecating) [8]

uccāra passāva kamme sampajānakārī hoti,

当他在大小便时，都保持完全的觉知！

七、 行住坐卧 (Walking, Standing, Sitting & Lying Down) [8]

gate ṭhite nisinne sutte

当他在行走、站立、坐着、睡着时，（都保持完全的觉知！）

八、 觉醒语默 (Awakening Language & Silence) [8]

jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

当他在醒时、说话和保持沉默时，都保持完全的觉知！

Evaṃ kho, (poṭṭhapāda, )bhikkhu satisampajaññena samannāgato hoti.

确实，布吒婆楼！这就是比丘同时具足正念和正知的方式。

第三节 ❦ 知足 Santoso (Contentedness) [8]

215. Kathañca, (poṭṭhapāda, )bhikkhu santuṭṭho hoti?

然而，布吒婆楼！比丘是如何（让自己）感到满足快乐的呢？

Idha, (poṭṭhapāda, )bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena.

在此，布吒婆楼！比丘满足于有蔽体的衣物，以及有充饥的钵食；

So yena yeneva pakkamati, samādāyeva pakkamati.

无论他去哪里，都只带着这些（最简单的衣钵）而去！

一、 如鸟双翼 (Like Two Wings of a Bird) [8]

Seyyathāpi, (poṭṭhapāda, )pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti.

布吒婆楼！就像一只鸟，无论它飞去哪里，都只以它的双翅作为唯一的负担而飞翔！

Evameva kho, (poṭṭhapāda, )bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena.

确实如此，布吒婆楼，就像这样！比丘满足于有蔽体的衣物，以及有充饥的钵食；

So yena yeneva pakkamati, samādāyeva pakkamati.

无论他去哪里？都只带着这些（最简单的衣钵）而去！

Evaṃ kho, (poṭṭhapāda, )bhikkhu santuṭṭho hoti.

确实，布吒婆楼！这就是比丘（让自己）感到满足快乐的方式。

第四节 ❦ 舍离五盖 Nīvaraṇappahānaṃ (Abandoning the Hindrances) [8]

☆ 五锈（ Upakkilesā ） 就是指〝五盖〞～➢

黄金里面有铁、铜、锡、铅、银等的五种杂质；

就像心中有贪欲、嗔恚、昏沉睡眠、掉举追悔、疑惑等的五盖！

五种杂质是〝不道德的〞，除去五种杂质（贪欲、嗔恚、昏沉睡眠、掉举追悔、疑惑）才是真道德！

而不是要去见外道所谓的〝本来面目〞！

～《增支部经典‧五集‧初五十经篇‧五支品‧Upakkilesasutta 五随烦恼经》(AN 5.23)

216. So iminā ca ariyena sīlakkhandhena samannāgato,

由于他既具备这种‘神圣的戒蕴’（——经过训练的神圣戒行，所有道德已完美无瑕）；

iminā ca ariyena indriyasaṃvarena samannāgato,

又具备这种‘神圣的根律仪’（——经过训练的神圣防护，对感官之门的守护已完美无瑕）；

iminā ca ariyena satisampajaññena samannāgato,

同时，又具备这些‘神圣的正念’和‘神圣的正知’（——拥有深切的注意和正确的觉知两者）；

imāya ca ariyāya santuṭṭhiyā samannāgato,

然后，又具备这种‘神圣的知足’（——让自己感到满足快乐）；

vivittaṃ senāsanaṃ bhajati araññaṃ

他远离（喧嚣），寻找一个（适合）僻静的住所，如森林——

rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ.

树下、山里（小屋）、山洞、石窟、墓地、林中空地、露天处、稻草堆上。

So pacchābhattaṃ piṇḍapātappaṭikkanto

他吃完了饭，乞食回来，

nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ

他坐下来，结跏趺坐，保持身体正直，

paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.

于面前建立正念。

一、 五盖说明 (Five Hindrances Description) [8]

1. 爱欲盖 Kāmacchanda (Purify Sensuality) [8]

217. So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati,

他舍弃了世间的贪欲，心离贪欲而住；

abhijjhāya cittaṃ parisodheti.

他清净其心，远离贪欲。

2. 瞋恚盖 Byāpāda (Purify Malevolence) [8]

Byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī,

（他）舍弃了嗔恚、恶意，心无嗔恚，慈悲利益一切有情而住；

byāpādapadosā cittaṃ parisodheti.

他清净其心，远离嗔恚恶意。

3. 惛眠盖 Thina-middha (Purify Sloth & Torpor) [8]

Thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī, sato sampajāno,

（他）舍弃了昏沉睡眠，远离昏沉睡眠而住，具足光明想，保持正念正知；

thinamiddhā cittaṃ parisodheti.

他清净其心，远离昏沉睡眠。

4. 掉悔盖 Uddhacca-kukkucca (Purify Excitement & Worry) [8]

Uddhaccakukkuccaṃ pahāya anuddhato viharati, ajjhattaṃ vūpasantacitto,

（他）舍弃了掉举追悔，心不掉举，内住寂静而住；

uddhaccakukkuccā cittaṃ parisodheti.

他清净其心，远离掉举追悔。

5. 疑惑盖 Vicikicchā (Purify Doubt) [8]

Vicikicchaṃ pahāya tiṇṇavicikiccho viharati, akathaṃkathī kusalesu dhammesu,

（他）舍弃了疑惑，度脱疑惑而住，于诸善法，无疑虑；

vicikicchāya cittaṃ parisodheti.

他清净其心，远离疑惑。

二、 五盖譬喻 (Five Hindrances Metaphor) [8]

1. 爱欲盖──负债者 Iṇa (Sensuality is like a Debt) [8]

218. Seyyathāpi, (poṭṭhapāda, )puriso iṇaṃ ādāya kammante payojeyya.

布吒婆楼！就好比有一个人——借了债去做事业。

Tassa te kammantā samijjheyyuṃ.

等到他的这些事业成功了！

So yāni ca porāṇāni iṇamūlāni, tāni ca byantiṃ kareyya, siyā cassa uttariṃ avasiṭṭhaṃ dārabharaṇāya.

他不但还清了旧债的本金，还有剩余（可以）用来养活他的妻儿。

Tassa evamassa – ‘ahaṃ kho pubbe iṇaṃ ādāya kammante payojesiṃ.

他会想到：‘以前，我借了债，把它投资在我的生意上。

Tassa me te kammantā samijjhiṃsu.

不久我的这些生意成功了！

Sohaṃ yāni ca porāṇāni iṇamūlāni, tāni ca byantiṃ akāsiṃ, atthi ca me uttariṃ avasiṭṭhaṃ dārabharaṇāyā’ti.

我不但还清了旧债的本金，还有剩余（可以）用来养活我的妻儿。’

So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

由于这样的因缘，他将会获得喜悦和快乐。

2. 瞋恚盖──重病者 Bāḷha (Malevolence is like a Serious Illness) [8]

219. Seyyathāpi, (poṭṭhapāda, )puriso ābādhiko assa dukkhito bāḷhagilāno;

布吒婆楼！（现在）就好比有一个人生病了——可能是痛苦的重病；

bhattañcassa nacchādeyya, na cassa kāye balamattā.

他吃不下饭，身体也无力。

So aparena samayena tamhā ābādhā mucceyya;

过了一段时间，他终于从那种疾病中康复过来；

bhattaṃ cassa chādeyya, siyā cassa kāye balamattā.

他不但吃得下饭，身体也恢复了力气。

Tassa evamassa – ‘ahaṃ kho pubbe ābādhiko ahosiṃ dukkhito bāḷhagilāno;

他会想到：‘以前，我生病了，曾经是痛苦的重病；

bhattañca me nacchādesi, na ca me āsi kāye balamattā.

我吃不下饭，身体也无力。

Somhi etarahi tamhā ābādhā mutto;

现在，我终于从那种疾病中康复过来了！

bhattañca me chādeti, atthi ca me kāye balamattā’ti.

我不但吃得下饭，身体也恢复了力气。’

So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

由于这样的因缘，他将会获得喜悦和快乐。

3. 惛眠盖──囚狱者 Bandhanāgāra (Sloth & Torpor are like Prisons) [8]

220. Seyyathāpi, (poṭṭhapāda, )puriso bandhanāgāre baddho assa.

布吒婆楼！（现在）就好比有一个人——可能被囚禁在监狱里。

So aparena samayena tamhā bandhanāgārā mucceyya sotthinā abbhayena,

过了一段时间，他终于可以从那个监狱中平安无事地被释放出来，

na cassa kiñci bhogānaṃ vayo.

而他也没有损失任何财物。

Tassa evamassa – ‘ahaṃ kho pubbe bandhanāgāre baddho ahosiṃ,

他会想到：‘以前，我曾经被囚禁在监狱里；

somhi etarahi tamhā bandhanāgārā mutto sotthinā abbhayena.

现在，我终于可以从那个监狱中平安无事地被释放出来了！

Natthi ca me kiñci bhogānaṃ vayo’ti.

并且，我的财物也没有任何损失。’

So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

由于这样的因缘，他将会获得喜悦和快乐。

4. 掉悔盖──奴隶者 Dāsa (Excitement & Worry are like Slaves) [8]

221. Seyyathāpi, (poṭṭhapāda, )puriso dāso assa anattādhīno parādhīno na yenakāmaṃgamo.

布吒婆楼！（现在）就好比有一个人当奴隶——可能不能自主，受他人支配，不能想去哪里就去哪里。

So aparena samayena tamhā dāsabyā mucceyya attādhīno aparādhīno bhujisso yenakāmaṃgamo.

过了一段时间，他终于摆脱了那种被奴役的境遇，获得自主，不受他人支配，成为自由人，能够想去哪里就去哪里。

Tassa evamassa – ‘ahaṃ kho pubbe dāso ahosiṃ anattādhīno parādhīno na yenakāmaṃgamo.

他会想到：‘以前，我当奴隶，曾经不能自主，受他人支配，不能想去哪里就去哪里。

Somhi etarahi tamhā dāsabyā mutto attādhīno aparādhīno bhujisso yenakāmaṃgamo’ti.

现在，我终于摆脱了那种被奴役的境遇，获得自主，不受他人支配，成为自由人，能够想去哪里就去哪里。’

So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

由于这样的因缘，他将会获得喜悦和快乐。

5. 疑惑盖──险途者 Kantāra (Doubt is like a Dangerous Road) [8]

222. Seyyathāpi, (poṭṭhapāda, )puriso sadhano sabhogo kantāraddhānamaggaṃ paṭipajjeyya dubbhikkhaṃ sappaṭibhayaṃ.

布吒婆楼！（现在）就好比有一个富有的人——带着自己的财富和货物，想要在荒无人烟的路上旅行，那里缺粮且危险。

So aparena samayena taṃ kantāraṃ nitthareyya sotthinā, gāmantaṃ anupāpuṇeyya khemaṃ appaṭibhayaṃ.

过了一段时间，他终于平安地穿过了那片荒野，能够到达安稳的村边，安全无忧。

Tassa evamassa – ‘ahaṃ kho pubbe sadhano sabhogo kantāraddhānamaggaṃ paṭipajjiṃ dubbhikkhaṃ sappaṭibhayaṃ.

他会想到：‘以前，我带着自己的财富和货物，曾经在荒无人烟的路上旅行，那里缺粮且危险。

Somhi etarahi taṃ kantāraṃ nitthiṇṇo sotthinā, gāmantaṃ anuppatto khemaṃ appaṭibhayan’ti.

现在，我终于平安地穿过了那片荒野，已经到达安稳的村边，安全无忧。’

So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

由于这样的因缘，他将会获得喜悦和快乐。

223. Evameva kho, (poṭṭhapāda, )bhikkhu ❶ yathā iṇaṃ ❷ yathā rogaṃ ❸ yathā bandhanāgāraṃ ❹ yathā dāsabyaṃ ❺ yathā kantāraddhānamaggaṃ, evaṃ ime pañca nīvaraṇe appahīne attani samanupassati.

确实如此，布吒婆楼，就像这样！当比丘观察到这五盖在自己身上还没有被舍弃时，（视之为）——❶ 如同债务、❷ 如同疾病、❸ 如同监狱、❹ 如同奴役、❺ 如同荒野险途。

224. Seyyathāpi, (poṭṭhapāda, )① yathā āṇaṇyaṃ ② yathā ārogyaṃ ③ yathā bandhanāmokkhaṃ ④ yathā bhujissaṃ ⑤ yathā khemantabhūmiṃ; evameva kho, (poṭṭhapāda, )bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati.]

布吒婆楼！当比丘观察到这五盖已经被舍弃，不在自己身上时，也视之为——① 如同无债、② 如同无病、③ 如同从监狱解脱、④ 如同成为自由人、⑤ 如同到达安稳之地——确实如此，布吒婆楼，就像这样！

三、 五解脱处（如理作意根本九法） (The Five Occasions of Enlightenment) [8]

☆ 五解脱处 Pañca vimuttāyatanāni (DN 33, 322) ➾ ➊ 听闻师长或同修说法（闻所成慧）、➋ 为他人说法（闻所成慧）、➌ 为他人读诵（闻所成慧）、➍ 思惟法义（思所成慧）、➎ 观察禅相（修所成慧）。

☆ 如理作意根本九法（正确注意） Nava yonisomanasikāramūlakā dhammā (DN 34, 359) ➾ ① 如理作意（念觉支）、② 欢喜满足（戒具足）、③ 喜（喜觉支）、④ 轻安（轻安觉支）、⑤ 乐（与精进觉支相关，待考）、⑥ 定（定觉支）、⑦ 如实知见（择法觉支）、⑧ 厌离（舍觉支）、⑨ 离贪解脱（正解脱）。

1. 舍离五盖，欢喜满足（戒具足） (Abandoning Five Hindrances) [8]

tassime pañcanīvaraṇe pahīne attani samanupassato pāmojjaṃ jāyati,

当他观察到这五盖已经被舍弃，不在自己身上时，喜悦生起；

"Seeing that these five hindrances have been abandoned within him, he becomes glad.

2. 有喜足者，则生禅悦（喜菩提分） (Enlightened the Factor on Rapture) [8]

pamuditassa pīti jāyati,

喜悦之后，喜（禅悦）生起；

Glad, he becomes enraptured.

3. 有禅悦者，身得轻安（轻安菩提分） (Enlightened the Factor on Serenity) [8]

pītimanassa kāyo passambhati,

当他内心有喜时，身体感到轻安；

Enraptured, his body grows tranquil.

4. 身轻安者，经验乐受（精进菩提分） (Enlightened the Factor on Persistence) [8]

passaddhakāyo sukhaṃ vedeti,

身体轻安之后，他感受到乐（法乐）；

His body tranquil, he is sensitive to pleasure.

5. 觉乐受者，则心得定（定菩提分） (Enlightened the Factor on Concentration) [8]

sukhino cittaṃ samādhiyati.

当（身心）感到乐时，他的心得定；

Feeling pleasure, his mind becomes concentrated.

6. 心得定者，如实知见（择法菩提分） (Enlightened the Factor on Discrimination) [8]

[(以下补充部份，参考十上经359卷经文) samāhite citte yathābhūtaṃ jānāti passati,

［（补充部分，参考《十上经》359卷经文）当心处于定中时，他如实知见事物的本来面目（——诸行无常、诸行是苦、诸法无我）；

7. 如实知见者，厌离过患（舍菩提分） (Enlightened the Factor on Equanimity) [8]

yathābhūtaṃ jānaṃ passaṃ nibbindati,

当如实知见时，（他的心）生起厌离（对轮回过患的厌离）；

8. 厌离过患者，离开贪瘾（涅槃智） (Get Rid of Greed & Addiction) [8]

nibbindaṃ virajjati,

当他厌离时，他（的心）离贪（对三界的贪爱）；

9. 离开贪瘾者，解脱生死（正解脱） (Attain Nibbana & Liberation) [8]

virāgā vimuccati.]

当他（的心）离贪时，他证得解脱（慧解脱或俱解脱）！］

第五章 ✩ 精勤禅定 (Diligent Meditation) [8~11]

第一节 ❦ 初禅 Paṭhamajjhānaṃ (The First Jhana) [8]

☆ 五禅支 Pañca-jhāna-aṅga (MN 43, 454) ➾ ① 寻（指向禅定的初始思虑） Vitakko ca vattati ；② 伺（指对禅相的持续关注） Vicāra ；③ 喜（指心理的喜悦） Pīti ；④ 乐（指生理的轻安乐） Sukha ；⑤ 心一境性（专注一点） Cittekaggatā 。

☆ 三不善寻 Tayo akusalavitakkā (SN 14.12, 96) ➾ ① 欲寻（Kāma 贪欲的思虑）、② 嗔寻（Byāpāda 恶意的思虑）、③ 害寻（Vihiṃsā 恼害的思虑）；也叫做：三恶寻，这里的“寻”（ Vitakka ）是指：寻思（寻求思惟）的意思。

☆ 三善寻 Tayo kusalavitakkā (MN 19, 206-215) ➾ ⑴ 离欲寻、⑵ 离嗔寻、⑶ 离害寻。

☆ 四正勤（律仪勤、断勤、修勤、随护勤）的解释 (MN 2, 16) ➾

㈠ 断恶

├─ ➊ 防护恶（律仪勤 Saṃvarapadhānaṃ ）

│　　├─ ⑴ 防护未生恶（守护根门）；

│　　└─ ⑵ 迴避恶缘（远离恶处）；

│

└─ ➋ 断除恶（断勤 Pahānapadhānaṃ ）

├─ ⑶ 断除已生恶（远离三恶寻）；

└─ ⑷ 努力断除恶法（断三恶寻）。

㈡ 修善

├─ ➌ 修习善（修勤 Bhāvanāpadhānaṃ ）

│　　├─ ⑸ 令未生善生起（修七觉支）；

│　　└─ ⑹ 努力修习善法（修四圣种、四依）；

│

└─ ➍ 增长善（随护勤 Anurakkhaṇāpadhānaṃ ）

├─ ⑺ 令已生善增长（如理作意）；

└─ ⑻ 圆满善法（守护禅相、忍耐困境）。

什么是〝缘〞呢？缘，是指外在环境或人事；

什么是〝法〞呢？法，是指内在身心或品德。

☆ 什么叫做：“七菩提分”呢？（就是） ➾

七菩提分，也叫做：七圆觉支、七等觉支、七觉支、七觉分。

七菩提分，是圆满觉悟的七个条件 ➾

➊ 念觉支；➋ 择法觉支；➌ 精进觉支；

➍ 喜觉支；➎ 轻安觉支；➏ 定觉支；

➐ 舍觉支。

☆ 四圣种 ➾ ➊ 对衣服知足、➋ 对饮食知足、➌ 对住处知足、➍ 乐于修习（四正勤）。

☆ 四依法 ➾ ➊ 对衣服知足、➋ 对饮食知足、➌ 对住处知足、➍ 对医药知足。

So vivicceva kāmehi,

当他完全远离欲乐，

"Quite withdrawn from sensual pleasures,

vivicca akusalehi dhammehi,

远离不善法，
withdrawn from unskillful mental qualities,

savitakkaṃ savicāraṃ

有寻有伺（伴随着初始思虑和持续关注）；

vivekajaṃ pītisukhaṃ

由于远离（五盖）而生起喜和乐，

paṭhamaṃ jhānaṃ upasampajja viharati.

（于是，）他进入并安住于初禅。

the monk enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation.

Tassa yā purimā kāmasaññā, sā nirujjhati.

他先前对欲乐的想（感知），会自行消失；

His earlier perception of sensuality ceases,

Vivekajapītisukhasukhumasaccasaññā tasmiṃ samaye hoti,

那时，会有由远离而产生的喜乐的微细真实的想；
and on that occasion there is a perception of a refined truth of rapture & pleasure born of seclusion.

vivekajapītisukhasukhumasaccasaññīyeva tasmiṃ samaye hoti.

在那一刻，他是一位感知到由远离而产生的喜乐的微细真实想的人。

On that occasion he is one who is percipient of a refined truth of rapture & pleasure born of seclusion.

Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.

也因此，通过训练，一种想生起；通过训练，（另）一种想消失。

And thus it is that with training one perception arises and with training another perception ceases.

Ayaṃ sikkhā”ti

（所以，）这是一种训练！”

第二节 ❦ 第二禅 Dutiyajjhānaṃ (The Second Jhana) [8]

bhagavā avoca.

世尊继续说道：

“Puna caparaṃ, poṭṭhapāda, bhikkhu vitakkavicārānaṃ vūpasamā

“然后，布吒婆楼！又有比丘随着寻和伺的平息，

"Then, with the stilling of directed thoughts & evaluations,

ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ

内心得以澄净，心达到一境性，无寻无伺；

samādhijaṃ pītisukhaṃ

由于定而生起喜和乐，

dutiyaṃ jhānaṃ upasampajja viharati.

（于是，）他进入并安住于第二禅。

the monk enters & remains in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation — internal assurance.

Tassa yā purimā vivekajapītisukhasukhumasaccasaññā, sā nirujjhati.

他先前由远离而产生的喜乐的微细真实的想，会自行消失；

His earlier perception of a refined truth of rapture & pleasure born of seclusion ceases,

Samādhijapītisukhasukhumasaccasaññā tasmiṃ samaye hoti,

那时，会有由定而产生的喜乐的微细真实的想；
and on that occasion there is a perception of a refined truth of rapture & pleasure born of concentration.

samādhijapītisukhasukhumasaccasaññīyeva tasmiṃ samaye hoti.

在那一刻，他是一位感知到由定而产生的喜乐的微细真实想的人。

On that occasion he is one who is percipient of a refined truth of rapture & pleasure born of concentration.

Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.

也因此，通过训练，一种想生起；通过训练，（另）一种想消失。

And thus it is that with training one perception arises and with training another perception ceases.

Ayampi sikkhā”ti

（所以，）这也是一种训练！”

第三节 ❦ 第三禅 Tatiyajjhānaṃ (The Third Jhana) [8]

☆ 现法乐住 Diṭṭhadhammasukhavihārāya (AN 6.29) ➾ 是行住坐卧在第三禅的境界。

☆ 四修定 Catasso samādhibhāvanā (DN 33, 307) ─➢ ➊ 修四禅定 ➾ 现法乐住； ➋ 修光明想 ➾ 获得智见； ➌ 了知受、想、寻 ➾ 正念、正知； ➍ 观察集谛与灭谛 ➾ 诸漏灭尽。

bhagavā avoca.

世尊继续说道：

“Puna caparaṃ, poṭṭhapāda, bhikkhu pītiyā ca virāgā

“然后，布吒婆楼！又有比丘随着喜的褪去；

"And then, with the fading of rapture,

upekkhako ca viharati sato ca sampajāno,

安住于舍，具足正念和正知；
he remains equanimous, mindful, & alert,

sukhañca kāyena paṭisaṃvedeti,

以身感受到乐。

and senses pleasure with the body.

yaṃ taṃ ariyā ācikkhanti – “upekkhako satimā sukhavihārī”ti,

这正如圣者们所宣称的：‘具足舍、念，安住于乐！’

He enters & remains in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasant abiding.'

tatiyaṃ jhānaṃ upasampajja viharati.

（于是，）他进入并安住于第三禅。

He enters & remains in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasant abiding.'

Tassa yā purimā samādhijapītisukhasukhumasaccasaññā, sā nirujjhati.

他先前由定而产生的喜乐的微细真实的想，会自行消失；

His earlier perception of a refined truth of rapture & pleasure born of concentration ceases,

Upekkhāsukhasukhumasaccasaññā tasmiṃ samaye hoti,

那时，会有舍离之乐的微细真实的想；
and on that occasion there is a perception of a refined truth of equanimity.

upekkhāsukhasukhumasaccasaññīyeva tasmiṃ samaye hoti.

在那一刻，他是一位感知到舍离之乐的微细真实想的人。

On that occasion he is one who is percipient of a refined truth of equanimity.

Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.

也因此，通过训练，一种想生起；通过训练，（另）一种想消失。

And thus it is that with training one perception arises and with training another perception ceases.

Ayampi sikkhā”ti

（所以，）这也是一种训练！”

第四节 ❦ 第四禅 Catutthajjhānaṃ (The Fourth Jhana) [8]

bhagavā avoca.

世尊继续说道：

“Puna caparaṃ, poṭṭhapāda, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā

“然后，布吒婆楼！又有比丘随着舍断乐和舍断苦——

"And then, with the abandoning of pleasure and pain —

pubbeva somanassadomanassānaṃ atthaṅgamā

以及先前喜和忧的灭没；
as with the earlier disappearance of elation and distress —

adukkhamasukhaṃ upekkhāsatipārisuddhiṃ

达到不苦不乐、舍念清净的状态；

catutthaṃ jhānaṃ upasampajja viharati.

（于是，）他进入并安住于第四禅。

the monk enters & remains in the fourth jhana: purity of equanimity and mindfulness, neither-pleasure-nor-pain.

Tassa yā purimā upekkhāsukhasukhumasaccasaññā, sā nirujjhati.

他先前舍离之乐的微细真实的想，会自行消失；

His earlier perception of a refined truth of equanimity ceases,

Adukkhamasukhasukhumasaccasaññā tasmiṃ samaye hoti,

那时，会有不苦不乐的微细真实的想；
and on that occasion there is a perception of a refined truth of neither pleasure nor pain.

adukkhamasukhasukhumasaccasaññīyeva tasmiṃ samaye hoti.

在那一刻，他是一位感知到不苦不乐的微细真实想的人。

On that occasion he is one who is percipient of a refined truth of neither pleasure nor pain.

Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.

也因此，通过训练，一种想生起；通过训练，（另）一种想消失。

And thus it is that with training one perception arises and with training another perception ceases.

Ayampi sikkhā”ti

（所以，）这也是一种训练！”

第五节 ❦ 空无边处 (The Dimension of Infinite Space) [8]

bhagavā avoca.

世尊继续说道：

“Puna caparaṃ, poṭṭhapāda, bhikkhu sabbaso rūpasaññānaṃ samatikkamā

“然后，布吒婆楼！又有比丘完全超越色想（——对可见物质形态的感知）；

"And then, with the complete transcending of perceptions of [physical] form,

paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā

随着有对想（——障碍感）的灭没，不作意种种想（——其他各种感知），
with the disappearance of perceptions of resistance, and not heeding perceptions of diversity,

‘ananto ākāso’ti

（感知到：）‘空是无边的！’

[perceiving,] 'Infinite space,'

ākāsānañcāyatanaṃ upasampajja viharati.

（于是，）他进入并安住于空无边处（定——无限空间的禅定）。

the monk enters & remains in the dimension of the infinitude of space.

Tassa yā purimā rūpasaññā [purimasaññā (ka.)], sā nirujjhati.

他先前的不苦不乐的微细真实的想 [按语境，此处Rūpasaññā应指前一禅那的想，即Adukkhamasukha...]，会自行消失；

His earlier perception of a refined truth of neither pleasure nor pain ceases,

Ākāsānañcāyatanasukhumasaccasaññā tasmiṃ samaye hoti,

那时，会有空无边处的微细真实的想；
and on that occasion there is a perception of a refined truth of the dimension of the infinitude of space.

ākāsānañcāyatanasukhumasaccasaññīyeva tasmiṃ samaye hoti.

在那一刻，他是一位感知到空无边处的微细真实想的人。

On that occasion he is one who is percipient of a refined truth of the dimension of the infinitude of space.

Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.

也因此，通过训练，一种想生起；通过训练，（另）一种想消失。

And thus it is that with training one perception arises and with training another perception ceases.

Ayampi sikkhā”ti

（所以，）这也是一种训练！”

第六节 ❦ 识无边处 (The Dimension of Infinite Consciousness) [8]

bhagavā avoca.

世尊继续说道：

“Puna caparaṃ, poṭṭhapāda, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma

“然后，布吒婆楼！又有比丘完全超越空无边处（——对无限空间的感知）；

"And then, with the complete transcending of the dimension of the infinitude of space,

‘anantaṃ viññāṇan’ti

（感知到：）‘识是无边的！’

[perceiving,] 'Infinite consciousness,'

viññāṇañcāyatanaṃ upasampajja viharati.

（于是，）他进入并安住于识无边处（定——无限意识的禅定）。

the monk enters & remains in the dimension of the infinitude of consciousness.

Tassa yā purimā ākāsānañcāyatanasukhumasaccasaññā, sā nirujjhati.

他先前空无边处的微细真实的想，会自行消失；

His earlier perception of a refined truth of the dimension of the infinitude of space ceases,

Viññāṇañcāyatanasukhumasaccasaññā tasmiṃ samaye hoti,

那时，会有识无边处的微细真实的想；
and on that occasion there is a perception of a refined truth of the dimension of the infinitude of consciousness.

viññāṇañcāyatanasukhumasaccasaññīyeva tasmiṃ samaye hoti.

在那一刻，他是一位感知到识无边处的微细真实想的人。

On that occasion he is one who is percipient of a refined truth of the dimension of the infinitude of consciousness.

Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.

也因此，通过训练，一种想生起；通过训练，（另）一种想消失。

And thus it is that with training one perception arises and with training another perception ceases.

Ayampi sikkhā”ti

（所以，）这也是一种训练！”

第七节 ❦ 无所有处 (The Dimension of Nothingness) [8]

bhagavā avoca.

世尊继续说道：

“Puna caparaṃ, poṭṭhapāda, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma

“然后，布吒婆楼！又有比丘完全超越识无边处（——对无限意识的感知）；

"And then, with the complete transcending of the dimension of the infinitude of consciousness,

‘natthi kiñcī’ti

（想着：）‘无所有！’

[thinking,] 'There is nothing,'

ākiñcaññāyatanaṃ upasampajja viharati.

（于是，）他进入并安住于无所有处（定——空无所有的禅定）。

enters & remains in the dimension of nothingness.

Tassa yā purimā viññāṇañcāyatanasukhumasaccasaññā, sā nirujjhati.

他先前识无边处的微细真实的想，会自行消失；

His earlier perception of a refined truth of the dimension of the infinitude of consciousness ceases,

Ākiñcaññāyatanasukhumasaccasaññā tasmiṃ samaye hoti,

那时，会有无所有处的微细真实的想；
and on that occasion there is a perception of a refined truth of the dimension of nothingness.

ākiñcaññāyatanasukhumasaccasaññīyeva tasmiṃ samaye hoti.

在那一刻，他是一位感知到无所有处的微细真实想的人。

On that occasion he is one who is percipient of a refined truth of the dimension of nothingness.

Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati.

也因此，通过训练，一种想生起；通过训练，（另）一种想消失。

And thus it is that with training one perception arises and with training another perception ceases.

Ayampi sikkhā”ti

（所以，）这也是一种训练！”

第八节 ❦ 由不思虑、不作意 ─➢ 灭尽诸想 (Extinguishing All Perception) [9~11]

☆ 想的顶点（ Saññagga ） ➾ 指想（感知）的顶峰。

☆ 顶点（ Agga ） ➾ 指顶峰、最高点、心一境性、或指最高的禅定境界。

☆ 增上行（现行 Abhisaṅkhareyyaṃ ） ➾ 指行/造作/意志活动。

☆ 增上想（现想 Abhisaññā ） ➾ 指想/感知/作意。

bhagavā avoca.

世尊继续说道：

﹝第九卷 ➲﹞ 414. “Yato kho, poṭṭhapāda, bhikkhu idha sakasaññī hoti,

“于是，布吒婆楼！比丘于此地感知到自己；

"Now, when the monk is percipient of himself here,

so tato amutra tato amutra anupubbena saññaggaṃ phusati.

然后，他由此处至彼处，次第地触及想的顶峰。

then from there to there, step by step, he touches the peak of perception.

Tassa saññagge ṭhitassa evaṃ hoti –

当他安住于想的顶峰时，他这样想：

As he remains at the peak of perception, the thought occurs to him,

‘cetayamānassa me pāpiyo,

‘作意对我来说是不好的，

'Thinking is bad for me.

acetayamānassa me seyyo.

不作意对我来说更好！

Not thinking is better for me.

Ahañceva kho pana ceteyyaṃ, abhisaṅkhareyyaṃ,

的确，如果我继续作意、继续行（造作）——

If I were to think and will,

imā ca me saññā nirujjheyyuṃ, aññā ca oḷārikā saññā uppajjeyyuṃ;

那么，我的这个想就会消失，而另一个更粗的想就会生起；
this perception of mine would cease, and a grosser perception would appear.

yaṃnūnāhaṃ na ceva ceteyyaṃ na ca abhisaṅkhareyyan’ti.

我何不既不作意也不行（造作）呢？’

What if I were neither to think nor to will?'

So na ceva ceteti, na ca abhisaṅkharoti.

所以，他既不作意，也不行（造作）。

So he neither thinks nor wills,

Tassa acetayato anabhisaṅkharoto

由于当他既不作意，也不行（造作）时——
and as he is neither thinking nor willing,

tā ceva saññā nirujjhanti, aññā ca oḷārikā saññā na uppajjanti.

于是，那个想就消失了，而另一个更粗的想也不会生起。

that perception ceases and another, grosser perception does not appear.

So nirodhaṃ phusati.

他触及灭尽定（想受灭定）。

He touches cessation.

Evaṃ kho, poṭṭhapāda, anupubbābhisaññānirodha-sampajāna-samāpatti hoti.

像这样，布吒婆楼！这就是通过有觉知地次第达到想的最终灭尽（灭尽定）的方式。

This, Potthapada, is how there is the alert step-by step attainment of the ultimate cessation of perception."

“Taṃ kiṃ maññasi, poṭṭhapāda,

布吒婆楼！现在你怎么想？

"Now what do you think, Potthapada —

api nu te ito pubbe evarūpā anupubbābhisaññānirodha-sampajāna-samāpatti sutapubbā”ti?

你以前听过这样有觉知地次第达到想的最终灭尽（灭尽定）吗？”

have you ever before heard of such an alert step-by step attainment of the ultimate cessation of perception?"

“No hetaṃ, bhante.

（布吒婆楼答说：）“没有，尊者。

"No, lord.

Evaṃ kho ahaṃ, bhante, bhagavato bhāsitaṃ ājānāmi –

尊者啊！这就是我对世尊所教导之法的理解：

And here is how I understand the Dhamma taught by the Blessed One:

‘yato kho, poṭṭhapāda, bhikkhu idha sakasaññī hoti,

‘于是，布吒婆楼！比丘于此地感知到自己；

'When the monk is percipient of himself here,

so tato amutra tato amutra anupubbena saññaggaṃ phusati,

然后，他由此处至彼处，次第地触及想的顶峰。

then from there to there, step by step, he touches the peak of perception.

tassa saññagge ṭhitassa evaṃ hoti –

当他安住于想的顶峰时，他这样想：

As he remains at the peak of perception, the thought occurs to him,

“cetayamānassa me pāpiyo,

“作意对我来说是不好的，

"Thinking is bad for me.

acetayamānassa me seyyo.

不作意对我来说更好！

Not thinking is better for me.

Ahañceva kho pana ceteyyaṃ abhisaṅkhareyyaṃ,

的确，如果我继续作意、继续行（造作）——

If I were to think and will,

imā ca me saññā nirujjheyyuṃ, aññā ca oḷārikā saññā uppajjeyyuṃ;

那么，我的这个想就会消失，而另一个更粗的想就会生起；
this perception of mine would cease, and a grosser perception would appear.

yaṃnūnāhaṃ na ceva ceteyyaṃ, na ca abhisaṅkhareyyan”ti.

我何不既不作意也不行（造作）呢！”

What if I were neither to think nor to will?"

So na ceva ceteti, na cābhisaṅkharoti,

所以，他既不作意，也不行（造作）。

So he neither thinks nor wills,

tassa acetayato anabhisaṅkharoto

由于当他既不作意，也不行（造作）时——
and as he is neither thinking nor willing,

tā ceva saññā nirujjhanti, aññā ca oḷārikā saññā na uppajjanti.

于是，那个想就消失了，而另一个更粗的想也不会生起。

that perception ceases and another, grosser perception does not appear.

So nirodhaṃ phusati.

他触及灭尽定。

He touches cessation.

Evaṃ kho, poṭṭhapāda, anupubbābhisaññānirodha-sampajāna-samāpatti hotī’”ti.

像这样，布吒婆楼！这就是通过有觉知地次第达到想的最终灭尽的方式。’”

This, Potthapada, is how there is the alert step-by step attainment of the ultimate cessation of perception.'"

“Evaṃ, poṭṭhapādā”ti.

（佛陀答说：）“是的，布吒婆楼！”

"That's right, Potthapada."

一、 想之顶点 ─➢ 灭尽诸想 (The Peak of Perception) [10]

﹝第十卷 ➲﹞ 415. “Ekaññeva nu kho, bhante, bhagavā saññaggaṃ paññapeti,

（布吒婆楼问说：）“那么，尊者！世尊是只描述一种想的顶峰呢？

"But, lord, does the Blessed One describe one peak of perception

udāhu puthūpi saññagge paññapetī”ti?

还是描述许多种想的顶峰呢？”

or many peaks of perception?"

“Ekampi kho ahaṃ, poṭṭhapāda, saññaggaṃ paññapemi,

（佛陀答说：）“布吒婆楼！我描述一种想的顶峰，

"Potthapada, I describe one peak of perception

puthūpi saññagge paññapemī”ti.

也描述许多种想的顶峰！”

and many peaks of perception."

“Yathā kathaṃ pana, bhante, bhagavā ekampi saññaggaṃ paññapeti,

（布吒婆楼问说：）“然而，尊者！世尊如何描述一种想的顶峰？

"And how does the Blessed One describe one peak of perception

puthūpi saññagge paññapetī”ti?

又如何描述许多种想的顶峰呢？”

and many peaks of perception?"

“Yathā yathā kho, poṭṭhapāda, nirodhaṃ phusati,

（佛陀答说：）“布吒婆楼！无论以何种方式触及灭尽定；

"In whatever way one touches cessation, Potthapada,

tathā tathāhaṃ saññaggaṃ paññapemi.

我就以此种方式描述想的顶峰！

that's the way I describe the peak of perception.

Evaṃ kho ahaṃ, poṭṭhapāda, ekampi saññaggaṃ paññapemi,

布吒婆楼！这就是我如何描述一种想的顶峰！

That's how I describe one peak of perception

puthūpi saññagge paññapemī”ti.

以及如何描述许多种想的顶峰的方式！”

and many peaks of perception."

二、 最初想生 ─➢ 而实智生 (Perception Ceases then Nibbana) [11]

☆ 十二缘起 ➾ （无论如来出不出世）

无为的因缘法则 (SN 12.20)

① 不变（ Ṭhitāva sā dhātu 真如法界）；

② 常法（ Dhammaṭṭhitatā 法常住性）；

③ 定法（ Dhammaniyāmatā 法决定性）；

④ 缘性（ Idappaccayatā 因缘依性）；

⑤ 佛智（ Abhisambujjhati 佛现等觉）；

⑥ 佛语（ Ācikkhati 是诸佛教）；

⑦ 真如（ Tathatā 真如实性）；

⑧ 不离（ Avitathatā 不离实性）；

⑨ 不异（ Anaññathatā 不异法性）；

⑩ 根基（ Paṭiccasamuppādo 因缘起性）。

﹝第十一卷 ➲﹞ 416. “Saññā nu kho, bhante, paṭhamaṃ uppajjati, pacchā ñāṇaṃ,

（布吒婆楼问：）“那么，有德者啊！是先有感知（想）出现，然后才有智慧呢？

"Now, lord, does perception arise first, and knowledge after;

udāhu ñāṇaṃ paṭhamaṃ uppajjati, pacchā saññā,

还是，先有智慧出现，然后才有感知呢？

or does knowledge arise first, and perception after;

udāhu saññā ca ñāṇañca apubbaṃ acarimaṃ uppajjantī”ti?

还是，感知与智慧是不分先后（同时）出现的呢？”

or do perception & knowledge arise simultaneously?"

“Saññā kho, poṭṭhapāda, paṭhamaṃ uppajjati, pacchā ñāṇaṃ,

（佛陀答道：）“布吒婆楼！是先有感知出现，然后才有智慧！

"Potthapada, perception arises first, and knowledge after.

saññuppādā ca pana ñāṇuppādo hoti.

而且，智慧的出现，是源于感知的出现。

And the arising of knowledge comes from the arising of perception.

So evaṃ pajānāti – ‘idappaccayā kira me ñāṇaṃ udapādī’ti.

他这样了知：‘确实！我的智慧之所以生起，是依缘于这（感知）而出现的。’

One discerns, 'It's in dependence on this that my knowledge has arisen.'

Iminā kho etaṃ, poṭṭhapāda, pariyāyena veditabbaṃ –

通过这个道理（或途径），布吒婆楼！应当这样理解：

Through this line of reasoning one can realize

yathā saññā paṭhamaṃ uppajjati, pacchā ñāṇaṃ,

‘感知是如何先出现的，智慧是如何后出现的，
how perception arises first, and knowledge after,

saññuppādā ca pana ñāṇuppādo hotī”ti.

以及智慧的出现，是如何源于感知的出现的？’”

and how the arising of knowledge comes from the arising of perception."

第四品 ✫ 十一种无记戏论之问答 (11 Dogmatical Q & A Without Comment) [12~15]

第一章 ✩ 世尊对于“想与我？”之开示 (Is Perception a Person's Self?) [12~15]

第一节 ❦ 三种我得与想之关系 Saññāattakathā (Three Self-Perception Relationships) [12~14]

☆ 三种“我得” ─➢ “让自我获得存在感”（以“自我”为中心的想法）的三种身体 ➾ ➊ 获得粗重的生命体、➋ 获得心意所生的生命体、➌ 获得无色的生命体。

☆ 三种“我执”（自我的三种组成——类似外道所谓的〝法、报、化〞三身） ➾ ➊ 粗重的我执（是指：执迷四大假合或肉体之生命形态的我）、➋ 心意所生的我执（是指：执迷意生身或较低能量之生命形态的我）、➌ 无色的我执（是指：执迷无色界生命形态的我）。

一、 想与我异 ─➢ 四大差别 (Not a Fleshly Self) [12]

﹝第十二卷 ➲﹞ 417. “Saññā nu kho, bhante, purisassa attā, udāhu aññā saññā añño attā”ti?

（布吒婆楼问：）“那么，有德者啊！感知是一个人的自我呢？还是说，感知是一回事，自我是另一回事呢？”

"Now, lord, is perception a person's self, or is perception one thing and self another?"

“Kaṃ pana tvaṃ, poṭṭhapāda, attānaṃ paccesī”ti?

（佛陀反问：）“布吒婆楼！你设定（或认为）哪种是我呢？”

"What self do you posit, Potthapada?"

“Oḷārikaṃ kho ahaṃ, bhante, attānaṃ paccemi rūpiṃ cātumahābhūtikaṃ kabaḷīkārāhārabhakkhan”ti [kabaḷīkārabhakkhanti (syā. ka.)].

（布吒婆楼答：）“有德者啊！我设定粗重的我，有形体，由四大元素（地、水、火、风）构成，依靠段食滋养。”

"I posit a gross self, possessed of form, made up of the four great existents [earth, water, fire, and wind], feeding on physical food."

“Oḷāriko ca hi te, poṭṭhapāda, attā abhavissa rūpī cātumahābhūtiko kabaḷīkārāhārabhakkho.

（佛陀开示：）“布吒婆楼！如果你设定粗重的我，有形体，由四大元素构成，依靠段食滋养，

"Then, Potthapada, your self would be gross, possessed of form, made up of the four great existents, feeding on physical food.

Evaṃ santaṃ kho te, poṭṭhapāda, aññāva saññā bhavissati añño attā.

这样的话，布吒婆楼！对你来说，感知就是一回事，而自我就是另一回事了。

That being the case, then for you perception would be one thing and self another.

Tadamināpetaṃ, poṭṭhapāda, pariyāyena veditabbaṃ yathā aññāva saññā bhavissati añño attā.

通过这个道理（或途径），布吒婆楼！也应当这样理解：感知如何是一回事，自我如何是另一回事。

And it's through this line of reasoning that one can realize how perception will be one thing and self another:

Tiṭṭhateva sāyaṃ [tiṭṭhatevāyaṃ (sī. pī.)], poṭṭhapāda, oḷāriko attā

布吒婆楼！即使这个粗重的我依然存在——
even as there remains this gross self —

rūpī cātumahābhūtiko kabaḷīkārāhārabhakkho,

有形体，由四大元素构成，依靠段食滋养；
possessed of form, made up of the four great existents, and feeding on food —

atha imassa purisassa aññā ca saññā uppajjanti, aññā ca saññā nirujjhanti.

对于这个人来说，仍然会有一些感知生起，另一些感知息灭。

one perception arises for that person as another perception passes away.

Iminā kho etaṃ, poṭṭhapāda, pariyāyena veditabbaṃ yathā aññāva saññā bhavissati añño attā”ti.

通过这个道理（或途径），布吒婆楼！也应当这样理解：感知如何是一回事，自我如何是另一回事？”

It's through this line of reasoning that one can realize how perception will be one thing and self another."

二、 想与我异 ─➢ 非心意所生 (Not a Mind-made Self) [13]

﹝第十三卷 ➲﹞ 418. “Manomayaṃ kho ahaṃ, bhante, attānaṃ paccemi sabbaṅgapaccaṅgiṃ ahīnindriyan”ti.

（布吒婆楼再答：）“有德者啊！我设定意生（心意所造）的我，具足一切肢节，诸根完备无缺。”

"Then, lord, I posit a mind-made self complete in all its parts, not inferior in its faculties."

“Manomayo ca hi te, poṭṭhapāda, attā abhavissa sabbaṅgapaccaṅgī ahīnindriyo,

（佛陀开示：）“布吒婆楼！如果你设定意生的我，具足一切肢节，诸根完备无缺，

"Then, Potthapada, your self would be mind-made, complete in all its parts, not inferior in its faculties.

evaṃ santampi kho te, poṭṭhapāda, aññāva saññā bhavissati añño attā.

这样的话，布吒婆楼！对你来说，感知也是一回事，而自我也是另一回事了。

That being the case, then for you perception would be one thing and self another.

Tadamināpetaṃ, poṭṭhapāda, pariyāyena veditabbaṃ yathā aññāva saññā bhavissati añño attā.

通过这个道理（或途径），布吒婆楼！也应当这样理解：感知如何是一回事，自我如何是另一回事。

And it's through this line of reasoning that one can realize how perception will be one thing and self another:

Tiṭṭhateva sāyaṃ, poṭṭhapāda, manomayo attā

布吒婆楼！即使这个意生的我依然存在——
even as there remains this mind-made self —

sabbaṅgapaccaṅgī ahīnindriyo,

具足一切肢节，诸根完备无缺；
complete in all its parts, not inferior in its faculties —

atha imassa purisassa aññā ca saññā uppajjanti, aññā ca saññā nirujjhanti.

对于这个人来说，仍然会有一些感知生起，另一些感知息灭。

one perception arises for that person as another perception passes away.

Imināpi kho etaṃ, poṭṭhapāda, pariyāyena veditabbaṃ yathā aññāva saññā bhavissati añño attā”ti.

通过这个道理（或途径），布吒婆楼！也应当这样理解：感知如何是一回事，自我如何是另一回事？”

It's through this line of reasoning that one can realize how perception will be one thing and self another."

三、 想与我异 ─➢ 非想所生 (Not a Formless Self) [14]

﹝第十四卷 ➲﹞ 419. “Arūpiṃ kho ahaṃ, bhante, attānaṃ paccemi saññāmayan”ti.

（布吒婆楼又答：）“有德者啊！我设定无色的我，由想构成。”

"Then, lord, I posit a formless self made of perception."

“Arūpī ca hi te, poṭṭhapāda, attā abhavissa saññāmayo,

（佛陀开示：）“布吒婆楼！如果你设定无色的我，由想构成，

"Then, Potthapada, your self would be formless and made of perception.

evaṃ santampi kho te, poṭṭhapāda, aññāva saññā bhavissati añño attā.

这样的话，布吒婆楼！对你来说，感知也是一回事，而自我也是另一回事了。

That being the case, then for you perception would be one thing and self another.

Tadamināpetaṃ, poṭṭhapāda, pariyāyena veditabbaṃ yathā aññāva saññā bhavissati añño attā.

通过这个道理（或途径），布吒婆楼！也应当这样理解：感知如何是一回事，自我如何是另一回事。

And it's through this line of reasoning that one can realize how perception will be one thing and self another:

Tiṭṭhateva sāyaṃ, poṭṭhapāda, arūpī attā saññāmayo,

布吒婆楼！即使这个无色的、由想构成的我依然存在，
even as there remains this formless self made of perception,

atha imassa purisassa aññā ca saññā uppajjanti, aññā ca saññā nirujjhanti.

对于这个人来说，仍然会有一些感知生起，另一些感知息灭。

one perception arises for that person as another perception passes away.

Imināpi kho etaṃ, poṭṭhapāda, pariyāyena veditabbaṃ yathā aññāva saññā bhavissati añño attā”ti.

通过这个道理（或途径），布吒婆楼！也应当这样理解：感知如何是一回事，自我如何是另一回事？”

It's through this line of reasoning that one can realize how perception will be one thing and self another."

第二节 ❦ 想与我之异同？ (Difference Between Perception & Self?) [15]

﹝第十五卷 ➲﹞ 420. “Sakkā panetaṃ, bhante, mayā ñātuṃ –

（布吒婆楼问：）“那么，有德者啊！我有可能知道——

"Is it possible for me to know, lord,

‘saññā purisassa attā’ti vā ‘aññāva saññā añño attāti vā’ti?

‘感知是一个人的自我’呢？还是‘感知是一回事，自我是另一回事’呢？”

whether perception is a person's self or if perception is one thing and self another?"

“Dujjānaṃ kho etaṃ [evaṃ (ka.)], poṭṭhapāda, tayā aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena –

（佛陀答道：）“布吒婆楼！你持有不同的见解、不同的信受、不同的意乐、不同的修行处、不同的导师，对你来说，确实很难了知这件事——

"Potthapada — having other views, other practices, other satisfactions, other aims, other teachers — it's hard for you to know

‘saññā purisassa attā’ti vā, ‘aññāva saññā añño attāti vā’”ti.

‘感知是一个人的自我’呢？还是‘感知是一回事，自我是另一回事’呢？”

whether perception is a person's self or if perception is one thing and self another."

第二章 ✩ 世尊对于“时间无限？”之开示 (Is the Cosmos Eternal?) [15]

“Sace taṃ, bhante, mayā dujjānaṃ aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena –

（布吒婆楼问：）“有德者啊！如果我持有不同的见解、不同的信受、不同的意乐、不同的修行处、不同的导师，因此很难了知——

"Well then, lord, if — having other views, other practices, other satisfactions, other aims, other teachers — it's hard for me to know

‘saññā purisassa attā’ti vā, ‘aññāva saññā añño attā’ti vā;

‘感知是一个人的自我’呢？还是‘感知是一回事，自我是另一回事’呢？

whether perception is a person's self or if perception is one thing and self another,

‘kiṃ pana, bhante,

那么，有德者啊！是不是这样——
then is it the case that

sassato loko, idameva saccaṃ moghamaññan’ti?

‘世界是常恒的，唯此为实，余者虚妄吗？’”

the cosmos is eternal, that only this is true and anything otherwise is worthless?"

Abyākataṃ kho etaṃ, poṭṭhapāda, mayā –

（佛陀答道：）“布吒婆楼！我未曾解说——

"Potthapada, I haven't expounded that

‘sassato loko, idameva saccaṃ moghamaññan’ti.

‘世界是常恒的，唯此为实，余者虚妄。’”

the cosmos is eternal, that only this is true and anything otherwise is worthless."

第三章 ✩ 世尊对于“时间有限？”之开示 (Isn't the Cosmos Eternal?) [15]

“Kiṃ pana, bhante,

（布吒婆楼问：）“那么，有德者啊！是不是这样——

"Then is it the case that

‘asassato loko, idameva saccaṃ moghamaññan’”ti?

‘世界是非常恒的，唯此为实，余者虚妄吗？’”

the cosmos is not eternal, that only this is true and anything otherwise is worthless?"

“Etampi kho, poṭṭhapāda, mayā abyākataṃ –

（佛陀答道：）“布吒婆楼！这个我也未曾解说——

"Potthapada, I haven't expounded that

‘asassato loko, idameva saccaṃ moghamaññan’”ti.

‘世界是非常恒的，唯此为实，余者虚妄。’”

the cosmos is not eternal, that only this is true and anything otherwise is worthless."

第四章 ✩ 世尊对于“空间有边？”之开示 (Is the Cosmos Finite?) [15]

“Kiṃ pana, bhante,

（布吒婆楼问：）“那么，有德者啊！是不是这样——

"Then is it the case that

‘antavā loko…pe…

‘世界是有边际的……唯此为实，余者虚妄吗？’”

the cosmos is finite...

（佛陀答道：）“布吒婆楼！这个我也未曾解说——

‘世界是有边际的……唯此为实，余者虚妄。’”

第五章 ✩ 世尊对于“空间无边？”之开示 (Is the Cosmos Infinite?) [15]

‘anantavā loko …

（布吒婆楼问：）“那么，有德者啊！是不是这样——

‘世界是无边际的……唯此为实，余者虚妄吗？’”

the cosmos is infinite...

（佛陀答道：）“布吒婆楼！这个我也未曾解说——

‘世界是无边际的……唯此为实，余者虚妄。’”

第六章 ✩ 对于“生命和肉体相同？”之开示 (Are Life & Body the Same?) [15]

‘taṃ jīvaṃ taṃ sarīraṃ…

（布吒婆楼问：）“那么，有德者啊！是不是这样——

‘命即是身（生命和身体是同一的）……唯此为实，余者虚妄吗？’”

the soul & the body are the same...

（佛陀答道：）“布吒婆楼！这个我也未曾解说——

‘命即是身……唯此为实，余者虚妄。’”

第七章 ✩ 对于“生命和肉体不同？”之开示 (Are Life & Body Different?) [15]

‘aññaṃ jīvaṃ aññaṃ sarīraṃ…

（布吒婆楼问：）“那么，有德者啊！是不是这样——

‘命与身异（生命是一回事，身体是另一回事）……唯此为实，余者虚妄吗？’”

the soul is one thing and the body another...

（佛陀答道：）“布吒婆楼！这个我也未曾解说——

‘命与身异……唯此为实，余者虚妄。’”

第八章 ✩ 对于“如来死后存在？”之开示 (Will Self-nature Exist After Beings Die?) [15]

‘hoti tathāgato paraṃ maraṇā…

（布吒婆楼问：）“那么，有德者啊！是不是这样——

‘如来死后存在……唯此为实，余者虚妄吗？’”

after death a Tathagata exists...

（佛陀答道：）“布吒婆楼！这个我也未曾解说——

‘如来死后存在……唯此为实，余者虚妄。’”

第九章 ✩ 对于“如来死后不存在？”之开示 (Will Tathagata Self-nature Not Exist?) [15]

‘na hoti tathāgato paraṃ maraṇā…

（布吒婆楼问：）“那么，有德者啊！是不是这样——

‘如来死后不存在……唯此为实，余者虚妄吗？’”

after death a Tathagata does not exist...

（佛陀答道：）“布吒婆楼！这个我也未曾解说——

‘如来死后不存在……唯此为实，余者虚妄。’”

第十章 ✩ 对于“如来死后亦有亦无？”之开示 (Will Self-nature Both Exist & Not Exist?) [15]

‘hoti ca na ca hoti tathāgato paraṃ maraṇā…

（布吒婆楼问：）“那么，有德者啊！是不是这样——

‘如来死后亦存在亦不存在……唯此为实，余者虚妄吗？’”

after death a Tathagata both exists & does not exist...

（佛陀答道：）“布吒婆楼！这个我也未曾解说——

‘如来死后亦存在亦不存在……唯此为实，余者虚妄。’”

第十一章 ✩ 对于“如来死后非有非无？”之开示 (Will Neither Exist & Nor Not Exist?) [15]

第一节 ❦ 决定虚伪之非法 (Determining the Hypocritical Heterodoxy) [15]

一、 佛不记说之法 (What Questions Did Buddha Not Want to Answer?) [15]

‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’”ti?

（布吒婆楼问：）“那么，有德者啊！是不是这样——

‘如来死后既非存在亦非不存在，唯此为实，余者虚妄吗？’”

after death a Tathagata neither exists nor does not exist, that only this is true and anything otherwise is worthless?"

“Etampi kho, poṭṭhapāda, mayā abyākataṃ –

（佛陀答道：）“布吒婆楼！这个我也未曾解说——

"Potthapada, I haven't expounded that

‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’”ti.

‘如来死后既非存在亦非不存在，唯此为实，余者虚妄。’”

after death a Tathagata neither exists nor does not exist, that only this is true and anything otherwise is worthless."

二、 佛不记说之因缘 (Why Buddha Didn't Want to Answer?) [15]

“Kasmā panetaṃ, bhante, bhagavatā abyākatan”ti?

（布吒婆楼问：）“可是，有德者啊！世尊您为什么未曾解说这些问题呢？”

"But why hasn't the Blessed One expounded these things?"

“Na hetaṃ, poṭṭhapāda, atthasaṃhitaṃ na dhammasaṃhitaṃ nādibrahmacariyakaṃ,

（佛陀答道：）“布吒婆楼！因为这（些问题）不导向利益，不导向（正）法，不是梵行的基础；

"Because they are not conducive to the goal, are not conducive to the Dhamma, are not basic to the holy life.

na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati,

它（们）不导向厌离、离贪、灭尽、寂静、神通智、正觉、涅槃；

They don't lead to disenchantment, to dispassion, to cessation, to calm, to direct knowledge, to self-awakening, to Unbinding.

tasmā etaṃ mayā abyākatan”ti.

所以，我未曾解说它们！”

That's why I haven't expounded them."

第二节 ❦ 决定真实之教法 (Determine 4-Noble Truths is Original Buddha Taught) [15]

一、 佛所记说之法 (What Questions Did Buddha Want to Answer?) [15]

“Kiṃ pana, bhante, bhagavatā byākatan”ti?

（布吒婆楼问：）“那么，有德者啊！世尊解说了什么呢？”

"And what has the Blessed One expounded?"

1. 苦之圣谛 (The Truth of Suffering) [15]

“Idaṃ dukkhanti kho, poṭṭhapāda, mayā byākataṃ.

（佛陀答道：）“布吒婆楼！‘此是苦’，我已解说。

"I have expounded that, 'This is stress'...

2. 苦之集起圣谛 (The Truth of the Cause of Suffering) [15]

Ayaṃ dukkhasamudayoti kho, poṭṭhapāda, mayā byākataṃ.

布吒婆楼！‘此是苦之集起’，我已解说。

'This is the origination of stress'...

3. 苦之灭尽圣谛 (The Truth of the End of Suffering) [15]

Ayaṃ dukkhanirodhoti kho, poṭṭhapāda, mayā byākataṃ.

布吒婆楼！‘此是苦之灭尽’，我已解说。

'This is the cessation of stress'...

4. 迅速到达苦灭之道迹圣谛 (The Truth of the Path Leads to the End of Suffering) [15]

Ayaṃ dukkhanirodhagāminī paṭipadāti kho, poṭṭhapāda, mayā byākatan”ti.

布吒婆楼！‘此是导向苦灭尽的道迹’，我已解说。”

'This is the path of practice leading to the cessation of stress.'

二、 佛所记说之因缘 (Why Buddha Did Want to Answer?) [15]

“Kasmā panetaṃ, bhante, bhagavatā byākatan”ti?

（布吒婆楼问：）“可是，有德者啊！世尊您为什么解说了这些问题呢？”

"And why has the Blessed One expounded these things?"

“Etañhi, poṭṭhapāda, atthasaṃhitaṃ, etaṃ dhammasaṃhitaṃ, etaṃ ādibrahmacariyakaṃ,

（佛陀答道：）“布吒婆楼！因为这（些）导向利益，导向（正）法，是梵行的基础；

"Because they are conducive to the goal, conducive to the Dhamma, and basic to the holy life.

etaṃ nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati;

它（们）导向厌离、离贪、灭尽、寂静、神通智、正觉、涅槃；

They lead to disenchantment, to dispassion, to cessation, to calm, to direct knowledge, to self-awakening, to Unbinding.

tasmā etaṃ mayā byākatan”ti.

所以，我解说了它们！”

That's why I have expounded them."

“Evametaṃ, bhagavā, evametaṃ, sugata.

（布吒婆楼说：）“诚然如此，世尊！诚然如此，善逝！

"So it is, Blessed One. So it is, O One Well-gone.

Yassadāni, bhante, bhagavā kālaṃ maññatī”ti.

那么，有德者啊！现在世尊认为是时候了。”

Well now, it's time for the Blessed One to do as he sees fit."

Atha kho bhagavā uṭṭhāyāsanā pakkāmi.

然后，世尊从座位起身离开了。

Then the Blessed One got up from his seat and left.

第五品 ✫ 外道嘲笑布吒婆楼以及世尊 (Heretics Laugh at Potthapada & Buddha) [16]

☆ 〝单一决定〞的法（ Ekaṃsikaṃ Dhammaṃ ） ➾ 指佛陀未予置评的、片面的、形而上学的观点。

☆ 〝多种决定〞或〝决定〞的法（ Ekaṃsikā Dhammā, Ekaṃsiko Dhammo ） ➾ 指佛陀明确开示并教导的法，如四圣谛。

﹝第十六卷 ➲﹞ 421. Atha kho te paribbājakā acirapakkantassa bhagavato poṭṭhapādaṃ paribbājakaṃ samantato vācā [vācāya (syā. ka.)] sannitodakena sañjhabbharimakaṃsu –

世尊离开后不久，那些（其他）外道沙门就用讥讽的话语，从四面八方嘲笑游方僧布吒婆楼：

Not long after he had left, the wanderers, with sneering words, jeered at Potthapada the wanderer from all sides:

“evameva panāyaṃ bhavaṃ poṭṭhapādo yaññadeva samaṇo gotamo bhāsati, taṃ tadevassa abbhanumodati –

“所以，无论乔达摩沙门说什么，布吒婆楼尊者都随喜他说的每一句话：

"So, whatever Gotama the contemplative says, Sir Potthapada rejoices in his every word:

‘evametaṃ bhagavā evametaṃ, sugatā’ti.

‘诚然如此，世尊！诚然如此，善逝！’

'So it is, Blessed One. So it is, O One Well-gone.'

Na kho pana mayaṃ kiñci [kañci (pī.)] samaṇassa gotamassa ekaṃsikaṃ dhammaṃ desitaṃ ājānāma –

可是，我们并不了知乔达摩沙门教导过任何‘决定说’的法，（比如——）

But we don't understand Gotama the contemplative as having taught any categorical teaching as to

‘sassato loko’ti vā,

➊ ‘世界是常恒的吗？’

whether the cosmos is infinite or the cosmos is finite or...

‘asassato loko’ti vā,

➋ 或者问说：‘世界是非常恒的吗？’

‘antavā loko’ti vā,

➌ 或者问说：‘世界是有边际的吗？’

‘anantavā loko’ti vā,

➍ 或者问说：‘世界是无边际的吗？’

‘taṃ jīvaṃ taṃ sarīran’ti vā,

➎ 或者问说：‘命即是身吗？’

‘aññaṃ jīvaṃ aññaṃ sarīran’ti vā,

➏ 或者问说：‘命与身异吗？’

‘hoti tathāgato paraṃ maraṇā’ti vā,

➐ 或者问说：‘如来死后存在吗？’

‘na hoti tathāgato paraṃ maraṇā’ti vā,

➑ 或者问说：‘如来死后不存在吗？’

‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vā,

➒ 或者问说：‘如来死后亦存在亦不存在吗？’

‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā”ti.

➓ 还是问说：‘如来死后既非存在亦非不存在吗？’”

whether after death a Tathagata neither exists nor does not exist."

Evaṃ vutte poṭṭhapādo paribbājako te paribbājake etadavoca –

当（他们）这样说时，游方僧布吒婆楼回答那些游方僧道：

When this was said, Potthapada the wanderer replied to the wanderers,

“ahampi kho, bho, na kiñci samaṇassa gotamassa ekaṃsikaṃ dhammaṃ desitaṃ ājānāmi –

“诸位贤友啊！我也不了知乔达摩沙门教导过任何‘决定说’的法，（比如——）

"I, too, don't understand Gotama the contemplative as having taught any categorical teaching as to

‘sassato loko’ti vā,

➊ ‘世界是常恒的吗？’

whether the cosmos is infinite or the cosmos is finite or...

‘asassato loko’ti vā…pe…

➋ 或者问说：‘世界是非常恒的吗？’……乃至……

‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā;

➓ 还是问说：‘如来死后既非存在亦非不存在吗？’

whether after death a Tathagata neither exists nor does not exist.

api ca samaṇo gotamo bhūtaṃ tacchaṃ tathaṃ paṭipadaṃ paññapeti dhammaṭṭhitataṃ dhammaniyāmataṃ.

然而，乔达摩沙门确实开示了一条真实的、确实的、如实的修行道路，它立足于法，符合于法。

But Gotama the contemplative describes a genuine, authentic, and accurate practice, grounded in the Dhamma and consonant with the Dhamma.

Bhūtaṃ kho pana tacchaṃ tathaṃ paṭipadaṃ paññapentassa dhammaṭṭhitataṃ dhammaniyāmataṃ,

而当一条真实的、确实的、如实的、立足于法、符合于法的修行道路被解说时：

And when a genuine, authentic, and accurate practice, grounded in the Dhamma and consonant with the Dhamma is being explained,

kathañhi nāma mādiso viññū samaṇassa gotamassa subhāsitaṃ subhāsitato nābbhanumodeyyā”ti?

像我这样的智者，怎能不随喜乔达摩沙门的善说呢？”

why shouldn't a knowledgeable person such as myself rejoice in the well-spokenness of Gotama the contemplative's well-spoken words?"

♨ 第二篇 心象舍利弗与布吒婆楼（皈依三宝）之行仪 Cittahatthisāriputtapoṭṭhapādavatthu [17~38]

第一品 ✫ 布吒婆楼自述被嘲笑之经过 (Potthapada Admitted to Being Ridiculed) [17]

﹝第十七卷 ➲﹞ 422. Atha kho dvīhatīhassa accayena citto ca hatthisāriputto poṭṭhapādo ca paribbājako yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā citto hatthisāriputto bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

然后，过了两三天，象师子质多和游方僧布吒婆楼来到世尊那里。抵达后，象师子质多顶礼世尊，然后坐在一边。

Then two or three days later, Citta the elephant trainer's son and Potthapada the wanderer went to the Blessed One. On their arrival, Citta bowed down to the Blessed One and sat to one side,

Poṭṭhapādo pana paribbājako bhagavatā saddhiṃ sammodi.

而游方僧布吒婆楼则与世尊互相问候；
while Potthapada the wanderer greeted the Blessed One courteously.

Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.

在交换友好的问候和寒暄之后，他也坐在一边。

After an exchange of friendly greetings & courtesies, he sat to one side.

Ekamantaṃ nisinno kho poṭṭhapādo paribbājako bhagavantaṃ etadavoca –

坐在一边的游方僧布吒婆楼对世尊这样说：

As he was sitting there, he said to the Blessed One:

“tadā maṃ, bhante, te paribbājakā acirapakkantassa bhagavato samantato vācāsannitodakena sañjhabbharimakaṃsu –

“前几天，有德者啊！在世尊您离开后不久，那些（其他）外道沙门就用讥讽的话语，从四面八方嘲笑我：

"The other day, not long after the Blessed One had left, the wanderers, with sneering words, jeered at me from all sides:

‘evameva panāyaṃ bhavaṃ poṭṭhapādo yaññadeva samaṇo gotamo bhāsati, taṃ tadevassa abbhanumodati –

‘所以，无论乔达摩沙门说什么，布吒婆楼尊者都随喜他说的每一句话：

'So, whatever Gotama the contemplative says, Sir Potthapada rejoices in his every word:

‘evametaṃ bhagavā evametaṃ sugatā”ti.

“诚然如此，世尊！诚然如此，善逝！”

"So it is, Blessed One. So it is, O One Well-gone."

Na kho pana mayaṃ kiñci samaṇassa gotamassa ekaṃsikaṃ dhammaṃ desitaṃ ājānāma –

可是，我们并不了知乔达摩沙门教导过任何‘决定说’的法，（比如——）

But we don't understand Gotama the contemplative as having taught any categorical teaching as to

“sassato loko”ti vā,

➊ ‘世界是常恒的吗？’

whether the cosmos is infinite

“asassato loko”ti vā,

➋ 或者问说：“世界是非常恒的吗？”

“antavā loko”ti vā,

➌ 或者问说：“世界是有边际的吗？”

“anantavā loko”ti vā,

➍ 或者问说：“世界是无边际的吗？”

or the cosmos is finite or...

“taṃ jīvaṃ taṃ sarīran”ti vā,

➎ 或者问说：“命即是身吗？”

“aññaṃ jīvaṃ aññaṃ sarīran”ti vā,

➏ 或者问说：“命与身异吗？”

“hoti tathāgato paraṃ maraṇā”ti vā,

➐ 或者问说：“如来死后存在吗？”

“na hoti tathāgato paraṃ maraṇā”ti vā,

➑ 或者问说：“如来死后不存在吗？”

“hoti ca na ca hoti tathāgato paraṃ maraṇā”ti vā,

➒ 或者问说：“如来死后亦存在亦不存在吗？”

“neva hoti na na hoti tathāgato paraṃ maraṇā”ti vā’ti.

➓ 还是问说：“如来死后既非存在亦非不存在吗？”’

whether after death a Tathagata neither exists nor does not exist.'

Evaṃ vuttāhaṃ, bhante, te paribbājake etadavocaṃ –

当（他们）这样说时，有德者啊！我回答那些游方僧道：

"When this was said, I replied to the wanderers,

‘ahampi kho, bho, na kiñci samaṇassa gotamassa ekaṃsikaṃ dhammaṃ desitaṃ ājānāmi –

‘诸位贤友啊！我也不了知乔达摩沙门教导过任何‘决定说’的法，（比如——）

'I, too, don't understand Gotama the contemplative as having taught any categorical teaching as to

“sassato loko”ti vā,

➊ ‘世界是常恒的吗？’

whether the cosmos is infinite or the cosmos is finite or...

“asassato loko”ti vā…pe…

➋ 或者问说：“世界是非常恒的吗？”……乃至……

“neva hoti na na hoti tathāgato paraṃ maraṇā”ti vā;

➓ 还是问说：“如来死后既非存在亦非不存在吗？”

whether after death a Tathagata neither exists nor does not exist.

api ca samaṇo gotamo bhūtaṃ tacchaṃ tathaṃ paṭipadaṃ paññapeti dhammaṭṭhitataṃ dhammaniyāmataṃ.

然而，乔达摩沙门确实开示了一条真实的、确实的、如实的修行道路，它立足于法，符合于法。

But Gotama the contemplative describes a genuine, authentic, and accurate practice, grounded in the Dhamma and consonant with the Dhamma.

Bhūtaṃ kho pana tacchaṃ tathaṃ paṭipadaṃ paññapentassa dhammaṭṭhitataṃ dhammaniyāmataṃ,

而当一条真实的、确实的、如实的、立足于法、符合于法的修行道路被解说时：

And when a genuine, authentic, and accurate practice, grounded in the Dhamma and consonant with the Dhamma is being explained,

kathañhi nāma mādiso viññū samaṇassa gotamassa subhāsitaṃ subhāsitato nābbhanumodeyyā”ti?

像我这样的智者，怎能不随喜乔达摩沙门的善说呢？’”

why shouldn't a knowledgeable person such as myself rejoice in the well-spokenness of Gotama the contemplative's well-spoken words?'"

第二品 ✫ 佛陀安慰布吒婆楼 (Buddha's Comfort to Potthapada) [18~19]

﹝第十八卷 ➲﹞ 423. “Sabbeva kho ete, poṭṭhapāda, paribbājakā andhā acakkhukā; tvaṃyeva nesaṃ eko cakkhumā.

（佛陀说：）“确实如此，布吒婆楼！所有那些外道沙门都是盲目的、没有眼睛！在他们当中，只有你一人有眼睛！

[The Buddha:] "Potthapada, all those wanderers are blind and have no eyes. You alone among them have eyes.

Ekaṃsikāpi hi kho, poṭṭhapāda, mayā dhammā desitā paññattā;

布吒婆楼！有些法，我已开示并阐明为‘决定说’(ekaṃsika)；

I have taught and declared some teachings to be categorical,

anekaṃsikāpi hi kho, poṭṭhapāda, mayā dhammā desitā paññattā.

而有些法，布吒婆楼！我已开示并阐明为‘非决定说’(anekaṃsika)！

and some teachings to be non-categorical.

第一章 ✩ 决定虚伪之非法 (Determining the Hypocritical Heterodoxy) [18]

第一节 ❦ 佛不记说之法 (What Questions Did Buddha Not Want to Answer?) [18]

“Katame ca te, poṭṭhapāda, mayā anekaṃsikā dhammā desitā paññattā?

那么，布吒婆楼！哪些是我已开示并阐明为‘非决定说’的法呢？

And what are the teachings that I have taught and declared to be non-categorical?

‘Sassato loko’ti [lokoti vā (sī. ka.)] kho, poṭṭhapāda, mayā anekaṃsiko dhammo desito paññatto;

➊ 布吒婆楼！‘世界是常恒的’，这是我已开示并阐明为‘非决定说’的法。

[The statement that] 'The cosmos is eternal' I have taught and declared to be an non-categorical teaching.

‘asassato loko’ti [lokoti vā (sī. ka.)] kho, poṭṭhapāda, mayā anekaṃsiko dhammo desito paññatto;

➋ 布吒婆楼！‘世界是非常恒的’，这是我已开示并阐明为‘非决定说’的法。

[The statement that] 'The cosmos is not eternal'...

‘antavā loko’ti [lokoti vā (sī. ka.)] kho poṭṭhapāda…pe…

➌ 布吒婆楼！‘世界是有边际的’……这是我已开示并阐明为‘非决定说’的法。

'The cosmos is finite'...

‘anantavā loko’ti [lokoti vā (sī. ka.)] kho poṭṭhapāda…

➍ 布吒婆楼！‘世界是无边际的’……这是我已开示并阐明为‘非决定说’的法。

'The cosmos is infinite'...

‘taṃ jīvaṃ taṃ sarīran’ti kho poṭṭhapāda…

➎ 布吒婆楼！‘命即是身’……这是我已开示并阐明为‘非决定说’的法。

'The soul & the body are the same'...

‘aññaṃ jīvaṃ aññaṃ sarīran’ti kho poṭṭhapāda…

➏ 布吒婆楼！‘命与身异’……这是我已开示并阐明为‘非决定说’的法。

'The soul is one thing and the body another'...

‘hoti tathāgato paraṃ maraṇā’ti kho poṭṭhapāda…

➐ 布吒婆楼！‘如来死后存在’……这是我已开示并阐明为‘非决定说’的法。

'After death a Tathagata exists'...

na hoti tathāgato paraṃ maraṇā’ti kho poṭṭhapāda…

➑ 布吒婆楼！‘如来死后不存在’……这是我已开示并阐明为‘非决定说’的法。

'After death a Tathagata does not exist'...

‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti kho poṭṭhapāda…

➒ 布吒婆楼！‘如来死后亦存在亦不存在’……这是我已开示并阐明为‘非决定说’的法。

'After death a Tathagata both exists & does not exist'...

‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti kho, poṭṭhapāda, mayā anekaṃsiko dhammo desito paññatto.

➓ 布吒婆楼！‘如来死后既非存在亦非不存在’，这是我已开示并阐明为‘非决定说’的法。

'After death a Tathagata neither exists nor does not exist' I have taught and declared to be an non-categorical teaching.

第二节 ❦ 佛不记说之因缘 (Why Buddha Didn't Want to Answer?) [18]

“Kasmā ca te, poṭṭhapāda, mayā anekaṃsikā dhammā desitā paññattā?

那么，布吒婆楼！为什么这些是我已开示并阐明为‘非决定说’的法呢？

And why have I taught and declared these teachings to be non-categorical?

Na hete, poṭṭhapāda, atthasaṃhitā na dhammasaṃhitā na ādibrahmacariyakā

布吒婆楼！因为它们不导向利益，不导向（正）法，不是梵行的基础；

Because they are not conducive to the goal, are not conducive to the Dhamma, are not basic to the holy life.

na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattanti.

它们不导向厌离、离贪、灭尽、寂静、神通智、正觉、涅槃；

They don't lead to disenchantment, to dispassion, to cessation, to calm, to direct knowledge, to self-awakening, to Unbinding.

Tasmā te mayā anekaṃsikā dhammā desitā paññattā”.

所以，这些是我已开示并阐明为‘非决定说’的法。”

That's why I have taught and declared them to be non-categorical.

第二章 ✩ 决定真实之教法 Ekaṃsikadhammo (4-Noble Truths is Original Buddha Taught) [19]

第一节 ❦ 佛所记说之法 (What Questions Did Buddha Want to Answer?) [19]

﹝第十九卷 ➲﹞ 424. “Katame ca te, poṭṭhapāda, mayā ekaṃsikā dhammā desitā paññattā?

此外，波吒波陀！我又解说和规定了哪些绝对真实的教法呢？

"And what have I taught and declared to be categorical teachings?

一、 苦之圣谛 (The Truth of Suffering) [19]

Idaṃ dukkhanti kho, poṭṭhapāda, mayā ekaṃsiko dhammo desito paññatto.

波吒波陀！‘这（五蕴过患）就是苦（——有关现实利益的圣谛）’，这是我所开示和阐述的绝对真实的教法！

[The statement that] 'This is stress' I have taught and declared to be a categorical teaching.

二、 苦之集起圣谛 (The Truth of the Cause of Suffering) [19]

Ayaṃ dukkhasamudayoti kho, poṭṭhapāda, mayā ekaṃsiko dhammo desito paññatto.

波吒波陀！‘这（我执贪欲）就是苦的起源（——有关因果伦理的圣谛）’，这是我所开示和阐述的绝对真实的教法！

[The statement that] 'This is the origination of stress'...

三、 苦之灭尽圣谛 (The Truth of the End of Suffering) [19]

Ayaṃ dukkhanirodhoti kho, poṭṭhapāda, mayā ekaṃsiko dhammo desito paññatto.

波吒波陀！‘这（熄灭渴爱）就是苦的止息（——有关了义目标的圣谛）’，这是我所开示和阐述的绝对真实的教法！

'This is the cessation of stress'...

四、 迅速到达苦灭之道迹圣谛 (The Truth of the Path Leads to the End of Suffering) [19]

Ayaṃ dukkhanirodhagāminī paṭipadāti kho, poṭṭhapāda, mayā ekaṃsiko dhammo desito paññatto.

波吒波陀！‘这（八正道等）就是导向苦灭的道路（——有关圣洁生活的圣谛）’，这是我所开示和阐述的绝对真实的教法！”

'This is the path of practice leading to the cessation of stress' I have taught and declared to be a categorical teaching.

第二节 ❦ 佛所记说之因缘 (Why Buddha Did Want to Answer?) [19]

☆ “唯一”明确究竟的真理（ Ekaṃsikaṃ Dhammaṃ ） ➾ 是指附佛外道萨满或大乘婆罗门教所主张的片面偏执的“假理”（歪理）。

☆ “全面”明确究竟的真理（ Ekaṃsikā Dhammā, Ekaṃsiko Dhammo ） ➾ 是指佛所开示并被教导的全面内观切身细节的真理——四圣谛法义的教导。

“Kasmā ca te, poṭṭhapāda, mayā ekaṃsikā dhammā desitā paññattā?

（佛陀接着说：）“那么，波吒波陀！为什么这些（关于内观切身细节的）教义，是我所开示和阐述的——而且是‘绝对真实的教法’呢？

And why have I taught and declared these teachings to be categorical?

Ete, poṭṭhapāda, atthasaṃhitā, ete dhammasaṃhitā, ete ādibrahmacariyakā

波吒波陀！因为它们导向（真正的）利益，导向正法，是（初始）梵行的基础；

Because they are conducive to the goal, conducive to the Dhamma, and basic to the holy life.

ete nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti.

它们还会导致厌离、无欲、寂灭、平静、直接的知识（神通）、自我觉悟、达到涅槃；

They lead to disenchantment, to dispassion, to cessation, to calm, to direct knowledge, to self-awakening, to Unbinding.

Tasmā te mayā ekaṃsikā dhammā desitā paññattā.

所以，这就是为什么这些（关于内观切身细节的）教义，已经被我所开示和阐述——而且它们是‘绝对真实的教法’的原因！”

That's why I have taught and declared them to be categorical.

第三品 ✫ 针对“极乐世界”佛陀之醒世寓言 (Buddha's Allegory of Awakening to Elysium) [20~35]

☆ 《二随观经》佛陀针对“极乐世界”如下开示 ➾

㊲ （七六五偈：）

“世人望天堂（请看不论天上或人间），

深信彼极乐（都热切盼望极乐世界）；

何处不坏灭（再看哪里不解散消失）？

便思此极苦（都认为应该逃避苦患）。”

㊳ （七六六偈：）

“享乐非圣见（圣人不见放逸是享乐），

有身必坏苦（凡夫五蕴身不免老死）；

愚人颠倒想（妄想把痛苦看成快乐），

依边见一切（以世俗边见看待万物）。”

㊴ （七六七偈：）

“凡夫所言乐（凡是众生误认为快乐），

圣人称是苦（圣者洞察真相说痛苦）；

凡夫所言苦（凡是众生误认为痛苦），

圣人知是乐（圣者洞察真相知快乐）。”

㊵ （七六八偈：）

“见佛深远法（请看缘起甚深之佛法），

凡夫入迷惑（愚人深感困惑陷迷乱）；

已被无明障（已被无知阴暗所遮蔽），

黑暗无所见（盲目所以不看见真理）。”

㊶ （七六九偈：）

“涅槃门已开（导师已打开涅槃大门），

佛光破无明（请看智慧佛光去黑暗）；

智见四念住（法智近在咫尺非不相识），

内观行道迹（精通八正道实践佛法）。”

㊷ （七七〇偈：）

“人被有贪败（众生被有贪随眠系缚），

徘徊有暴流（反复追逐再生之洪流）；

受魔所宰制（已随着进入魔王领域），

非法无正觉（邪行者无法理解正法）。”

㊸ （七七一偈：）

“何佛别处求（何必追寻他方圣者呢）？

谁遇正觉句（谁已经洞察正觉法句）？

谁醒类智句（谁已经通晓类智法句）？

漏尽般涅槃（摆脱漏流者圆满涅槃）。”

～《经集‧大品‧Dvayatānupassanāsutta 二随观经》(Snp 38, 765-771)

☆ 四暴流（ Ogha ） ➾

针对凡夫身称为四暴流，针对圣者称为三漏（欲漏、有漏、无明漏）。

⑴ 欲暴流（爱欲结、嗔恚结，是指对于物质欲望的执着）；

⑵ 有暴流（色贪结、无色贪结、慢结、掉举结，是指对于非物质欲望的执着）；

⑶ 见暴流（有身见结、疑结、戒禁取结，是指对于我所拥有各种事物的执着）；

⑷ 无明暴流（无明结，是指对于自我本身的执着）。

第一章 ✩ 极乐世界 ～➢ 道、道迹 ¿？ (How to Reach the Elysium?) [20]

﹝第二十卷 ➲﹞ 425. “Santi, poṭṭhapāda, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino –

（佛陀接着说：）“波吒波陀！有一些沙门和婆罗门，持有这样的论调和见解：

"There are some brahmans & contemplatives with a doctrine & view like this:

‘ekantasukhī attā hoti arogo paraṃ maraṇā’ti.

‘死后，自我将是绝对快乐、没有疾病的！’

'After death, the self is exclusively happy and free from disease.'

Tyāhaṃ upasaṅkamitvā evaṃ vadāmi –

于是，我走近他们，这样问道：

I approached them and asked them,

‘saccaṃ kira tumhe āyasmanto evaṃvādino evaṃdiṭṭhino –

‘听说，是真的吗？各位尊者！你们持有这样的论调和见解——

'Is it true that you have a doctrine & view like this:

“ekantasukhī attā hoti arogo paraṃ maraṇā”’ti?

“死后，自我将是绝对快乐、没有疾病的！”（是真的吗？）’

"After death, the self is exclusively happy and free from disease"?'

Te ce me evaṃ puṭṭhā ‘āmā’ti paṭijānanti.

当我这样问他们时，他们承认说：‘是的！’

When asked this, they replied, 'Yes.'

第一节 ❦ ～知见极乐？ (Knowing & Seeing the Bliss World?) [20]

Tyāhaṃ evaṃ vadāmi –

（因此，）我这样问他们：

So I asked them,

‘api pana tumhe āyasmanto ekantasukhaṃ lokaṃ jānaṃ passaṃ viharathā’ti?

‘但是，各位尊者！你们是否知道或看见那绝对快乐的世界，并安住其中呢？’

'But do you dwell having known or seen an exclusively happy world?'

Iti puṭṭhā ‘no’ti vadanti.

当被（我）这样问时，他们（会）说：‘没有！’

When asked this, they said, 'No.'

第二节 ❦ ～片刻极乐？ (A Moment of the Bliss World?) [20]

Tyāhaṃ evaṃ vadāmi –

（然后，）我这样问他们：

So I asked them,

‘api pana tumhe āyasmanto ekaṃ vā rattiṃ ekaṃ vā divasaṃ upaḍḍhaṃ vā rattiṃ upaḍḍhaṃ vā divasaṃ ekantasukhiṃ attānaṃ sañjānāthā’ti [sampajānāthāti (sī. syā. ka.)]?

‘但是，各位尊者！你们是否曾经感知到自己是绝对快乐的——哪怕只是一夜、一天、半夜或半天呢？’

'But have you ever been aware of a self exclusively happy for a day or a night, or for half a day or half a night?'

Iti puṭṭhā ‘no’ti vadanti.

当被（我）这样问时，他们（会）说：‘没有！’

When asked this, they said, 'No.'

第三节 ❦ ～趣向极乐？ (The Path Leads to the Bliss World?) [20]

Tyāhaṃ evaṃ vadāmi –

（然后，）我这样问他们：

So I asked them,

‘api pana tumhe āyasmanto jānātha – “ayaṃ maggo ayaṃ paṭipadā ekantasukhassa lokassa sacchikiriyāyā”’ti?

‘但是，各位尊者！你们是否知道：“这就是能证悟绝对快乐世界的道路，这就是修行方法”？’

'But do you know that "This is the path, this is the practice for the realization of an exclusively happy world"?'

Iti puṭṭhā ‘no’ti vadanti.

当被（我）这样问时，他们（会）说：‘没有！’

When asked this, they said, 'No.'

第四节 ❦ ～亲证极乐？ (Testimony of the Bliss World?) [20]

“Tyāhaṃ evaṃ vadāmi –

（于是，）我这样问他们：

So I asked them,

‘api pana tumhe āyasmanto yā tā devatā ekantasukhaṃ lokaṃ upapannā, tāsaṃ bhāsamānānaṃ saddaṃ suṇātha –

‘但是，各位尊者！你们是否曾听见那些已投生到绝对快乐世界的天神们的声音，听他们说：

'But have you heard the voices of devas reborn in an exclusively happy world, saying,

“suppaṭipannāttha, mārisā, ujuppaṭipannāttha, mārisā, ekantasukhassa lokassa sacchikiriyāya;

“朋友们啊！好好修行吧！朋友们啊！正直地修行吧！为了证悟那绝对快乐的世界；

"Practice well, my dears. Practice straightforwardly, my dears, for the realization of an exclusively happy world,

mayampi hi, mārisā, evaṃpaṭipannā ekantasukhaṃ lokaṃ upapannā”’ti?

因为，朋友们啊！我们也是这样修行，才得以投生到这绝对快乐的世界啊！”’

because it was through such a practice that we ourselves have been reborn in an exclusively happy world"?'

Iti puṭṭhā ‘no’ti vadanti.

当被（我）这样问时，他们（会）说：‘没有！’”

When asked this, they said, 'No.'

“Taṃ kiṃ maññasi, poṭṭhapāda, nanu evaṃ sante tesaṃ samaṇabrāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti?

（佛陀接着问：）“那么，你怎么认为呢？波吒波陀！既然如此，那些沙门和婆罗门的言论，岂不就成了毫无根据（appāṭihīrakataṃ）的说法了吗？”

"So what do you think, Potthapada — when this is the case, don't the words of those brahmans & contemplatives turn out to be unconvincing?"

“Addhā kho, bhante, evaṃ sante tesaṃ samaṇabrāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti.

（波吒波陀答说：）“确实如此，尊者！既然如此，那些沙门和婆罗门的言论确实是毫无根据的！”

"Yes, lord. When this is the case, the words of those brahmans & contemplatives turn out to be unconvincing."

第二章 ✩ 极乐世界 ～➢ 美女喻 ☺☻？ (Miss World Fable Elysium) [21]

﹝第二十一卷 ➲﹞ 426. “Seyyathāpi, poṭṭhapāda, puriso evaṃ vadeyya –

（佛陀比喻说：）“譬如，波吒波陀！有（一位）男子会这么说——

"Potthapada, it's as if a man were to say,

‘ahaṃ yā imasmiṃ janapade janapadakalyāṇī, taṃ icchāmi taṃ kāmemī’ti.

‘我爱上了这个国家最美丽的女人！我渴望她！我爱慕她！’

'I'm in love with the most beautiful woman in this country,'

第一节 ❦ ～美女出身？ (Miss World Born?) [21]

Tamenaṃ evaṃ vadeyyuṃ –

（于是）其他人可能会像这样问他说：
and other people were to say to him,

‘ambho purisa, yaṃ tvaṃ janapadakalyāṇiṃ icchasi kāmesi,

‘喂！这位先生！你爱上并渴望的那个全国最美丽的女人，

'Well, my good man, this most beautiful woman in this country with whom you are in love:

jānāsi taṃ janapadakalyāṇiṃ khattiyī vā brāhmaṇī vā vessī vā suddī vā’ti?

你知道她是刹帝利、婆罗门、吠舍，还是首陀罗种姓吗？’

do you know if she's of the warrior caste, the priestly caste, the merchant caste, or the laborer caste?'

Iti puṭṭho ‘no’ti vadeyya.

当被这样问时，他会说：‘不知道！’

and, when asked this, he would say, 'No.'

第二节 ❦ ～美女特征？ (Features of this Miss World?) [21]

Tamenaṃ evaṃ vadeyyuṃ –

（然后）其他人可能会像这样问他说：

Then they would say to him,

‘ambho purisa, yaṃ tvaṃ janapadakalyāṇiṃ icchasi kāmesi,

‘喂！这位先生！你爱上并渴望的那个全国最美丽的女人，

jānāsi taṃ janapadakalyāṇiṃ evaṃnāmā evaṃgottāti vā,

你知道她的名字或家族姓氏吗？

'Well then, do you know her name or clan name?

dīghā vā rassā vā majjhimā

她是高、是矮，还是中等身材呢？

Whether she's tall, short, or of medium height?

vā kāḷī vā sāmā vā maṅguracchavī vāti,

她是肤色黑、是白晰，还是金黄色呢？

Whether she's dark, fair, or ruddy-skinned?

amukasmiṃ gāme vā nigame vā nagare vā’ti?

（你知道她）来自哪个村庄、乡镇，或城市吗？’

Do you know what village or town or city she's from?'

Iti puṭṭho ‘no’ti vadeyya.

当被这样问时，他会说：‘不知道！’

When asked this, he would say, 'No.'

第三节 ❦ ～不识美女？ (Don't Know Who this Miss World is?) [21]

Tamenaṃ evaṃ vadeyyuṃ –

（然后）其他人可能会像这样问他说：

Then they would say to him,

‘ambho purisa, yaṃ tvaṃ na jānāsi na passasi, taṃ tvaṃ icchasi kāmesī’ti?

‘喂！这位先生！这么说来，你爱上并渴望的，是你既不认识也没见过的女人？’

'So you've never known or seen the woman you're in love with?'

Iti puṭṭho ‘āmā’ti vadeyya.

当被这样问时，他会说：‘是的！’”

When asked this, he would say, 'Yes.'

Taṃ kiṃ maññasi, poṭṭhapāda, nanu evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti?

（佛陀接着问：）“那么，你怎么认为呢？波吒波陀！既然如此，那位男子的言论，岂不就成了毫无根据的说法了吗？”

So what do you think, Potthapada — when this is the case, don't the words of that man turn out to be unconvincing?"

“Addhā kho, bhante, evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti.

（波吒波陀答说：）“确实如此，尊者！既然如此，那位男子的言论确实是毫无根据的！”

"Yes, lord..."

第三章 ✩ 美女喻：发愿往生极乐世界？ (Vow to Reborn in Elysium? ) [21]

“Evameva kho, poṭṭhapāda, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino –

（佛陀接着说：）“同样地，波吒波陀！所有这些沙门和婆罗门，持有这样的论调和见解：

"In the same way, there are some brahmans & contemplatives with a doctrine & view like this:

‘ekantasukhī attā hoti arogo paraṃ maraṇā’ti.

‘死后，自我将是绝对快乐、没有疾病的！’

'After death, the self is exclusively happy and free from disease.'...

Tyāhaṃ upasaṅkamitvā evaṃ vadāmi –

于是，我走近他们，这样问道：

‘saccaṃ kira tumhe āyasmanto evaṃvādino evaṃdiṭṭhino –

‘听说，是真的吗？各位尊者！你们持有这样的论调和见解——

“ekantasukhī attā hoti arogo paraṃ maraṇā”’ti?

“死后，自我将是绝对快乐、没有疾病的！”（是真的吗？）’

Te ce me evaṃ puṭṭhā ‘āmā’ti paṭijānanti.

当我这样问他们时，他们承认说：‘是的！’

第一节 ❦ ～知见极乐？ (Knowing & Seeing the Bliss World?) [21]

Tyāhaṃ evaṃ vadāmi –

（因此，）我这样问他们：

‘api pana tumhe āyasmanto ekantasukhaṃ lokaṃ jānaṃ passaṃ viharathā’ti?

‘但是，各位尊者！你们是否知道或看见那绝对快乐的世界，并安住其中呢？’

Iti puṭṭhā ‘no’ti vadanti.

当被（我）这样问时，他们（会）说：‘没有！’

第二节 ❦ ～片刻极乐？ (A Moment of the Bliss World?) [21]

“Tyāhaṃ evaṃ vadāmi –

（然后，）我这样问他们：

‘api pana tumhe āyasmanto ekaṃ vā rattiṃ ekaṃ vā divasaṃ upaḍḍhaṃ vā rattiṃ upaḍḍhaṃ vā divasaṃ ekantasukhiṃ attānaṃ sañjānāthā’ti?

‘但是，各位尊者！你们是否曾经感知到自己是绝对快乐的——哪怕只是一夜、一天、半夜或半天呢？’

Iti puṭṭhā ‘no’ti vadanti.

当被（我）这样问时，他们（会）说：‘没有！’

第三节 ❦ ～趣向极乐？ (The Path Leads to the Bliss World?) [21]

Tyāhaṃ evaṃ vadāmi –

（然后，）我这样问他们：

‘api pana tumhe āyasmanto jānātha – “ayaṃ maggo ayaṃ paṭipadā ekantasukhassa lokassa sacchikiriyāyā”’ti?

‘但是，各位尊者！你们是否知道：“这就是能证悟绝对快乐世界的道路，这就是修行方法”？’

Iti puṭṭhā ‘no’ti vadanti.

当被（我）这样问时，他们（会）说：‘没有！’

第四节 ❦ ～亲证极乐？ (Testimony of the Bliss World?) [21]

“Tyāhaṃ evaṃ vadāmi –

（于是，）我这样问他们：

‘api pana tumhe āyasmanto yā tā devatā ekantasukhaṃ lokaṃ upapannā, tāsaṃ bhāsamānānaṃ saddaṃ suṇātha –

‘但是，各位尊者！你们是否曾听见那些已投生到绝对快乐世界的天神们的声音，听他们说：

“suppaṭipannāttha, mārisā, ujuppaṭipannāttha, mārisā, ekantasukhassa lokassa sacchikiriyāya;

“朋友们啊！好好修行吧！朋友们啊！正直地修行吧！为了证悟那绝对快乐的世界；

mayampi hi, mārisā, evaṃpaṭipannā ekantasukhaṃ lokaṃ upapannā”’ti?

因为，朋友们啊！我们也是这样修行，才得以投生到这绝对快乐的世界啊！”’

Iti puṭṭhā ‘no’ti vadanti.

当被（我）这样问时，他们（会）说：‘没有！’”

“Taṃ kiṃ maññasi, poṭṭhapāda, nanu evaṃ sante tesaṃ samaṇabrāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti?

（佛陀接着问：）“那么，你怎么认为呢？波吒波陀！既然如此，那些沙门和婆罗门的言论，岂不就成了毫无根据的说法了吗？”

Don't the words of those brahmans & contemplatives turn out to be unconvincing?"

“Addhā kho, bhante, evaṃ sante tesaṃ samaṇabrāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti.

（波吒波陀答说：）“确实如此，尊者！既然如此，那些沙门和婆罗门的言论确实是毫无根据的！”

"Yes, lord..."

第四章 ✩ 极乐世界 ～➢ 登楼喻 ♖۩？ (Ladder Fable Elysium) [22]

﹝第二十二卷 ➲﹞ 427. “Seyyathāpi, poṭṭhapāda, puriso cātumahāpathe nisseṇiṃ kareyya pāsādassa ārohaṇāya.

（佛陀比喻说：）“譬如，波吒波陀！有（一位）男子想在十字路口建造一座楼梯，用来登上（想象中的）宫殿。

"Potthapada, it's as if a man at a crossroads were to build a staircase for ascending to a palace,

第一节 ❦ ～高楼方所？ (Where is this High-rise Building?) [22]

Tamenaṃ evaṃ vadeyyuṃ –

（于是）其他人可能会像这样问他说：
and other people were to say to him,

‘ambho purisa, yassa tvaṃ [yaṃ tvaṃ (sī. ka.)] pāsādassa ārohaṇāya nisseṇiṃ karosi,

‘喂！这位先生！你现在正在为要登上的那座宫殿建造楼梯，

'Well, my good man, this palace for which you are building a staircase:

jānāsi taṃ pāsādaṃ puratthimāya vā disāya dakkhiṇāya vā disāya pacchimāya vā disāya uttarāya vā disāya

那么，你知道那座宫殿是在（十字路口的）东方、南方、西方，还是北方呢？

do you know whether it's east, west, north, or south of here?

ucco vā nīco vā majjhimo vā’ti?

还有，（你知道它）是高、是低，还是中等高度呢？’

Whether it's high, low, or in between?'

Iti puṭṭho ‘no’ti vadeyya.

当被这样问时，他会说：‘不知道！’

and, when asked this, he would say, 'No.'

第二节 ❦ ～登楼阶梯？ (Where is the Ladder Installed?) [22]

Tamenaṃ evaṃ vadeyyuṃ –

（然后）其他人可能会像这样问他说：

Then they would say to him,

‘ambho purisa, yaṃ tvaṃ na jānāsi na passasi, tassa tvaṃ pāsādassa ārohaṇāya nisseṇiṃ karosī’ti?

‘喂！这位先生！这么说来，你是在为你既不知道也没见过的宫殿建造楼梯？’

'So you don't know or see the palace for which you are building a staircase?'

Iti puṭṭho ‘āmā’ti vadeyya.

当被这样问时，他会说：‘是的！’”

When asked this, he would say, 'Yes.'

Taṃ kiṃ maññasi, poṭṭhapāda, nanu evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti?

（佛陀接着问：）“那么，你怎么认为呢？波吒波陀！既然如此，那位男子的言论，岂不就成了毫无根据的说法了吗？”

So what do you think, Potthapada — when this is the case, don't the words of that man turn out to be unconvincing?"

“Addhā kho, bhante, evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti.

（波吒波陀答说：）“确实如此，尊者！既然如此，那位男子的言论确实是毫无根据的！”

"Yes, lord..."

第五章 ✩ 登楼喻：发愿往生极乐世界？ (Vow to Reborn in Elysium? ) [22]

“Evameva kho, poṭṭhapāda, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino –

（佛陀接着说：）“同样地，波吒波陀！所有这些沙门和婆罗门，持有这样的论调和见解：

"In the same way, there are some brahmans & contemplatives with a doctrine & view like this:

‘ekantasukhī attā hoti arogo paraṃ maraṇā’ti.

‘死后，自我将是绝对快乐、没有疾病的！’

'After death, the self is exclusively happy and free from disease.'...

Tyāhaṃ upasaṅkamitvā evaṃ vadāmi –

于是，我走近他们，这样问道：

‘saccaṃ kira tumhe āyasmanto evaṃvādino evaṃdiṭṭhino –

‘听说，是真的吗？各位尊者！你们持有这样的论调和见解——

“ekantasukhī attā hoti arogo paraṃ maraṇā”’ti?

“死后，自我将是绝对快乐、没有疾病的！”（是真的吗？）’

Te ce me evaṃ puṭṭhā ‘āmā’ti paṭijānanti.

当我这样问他们时，他们承认说：‘是的！’

第一节 ❦ ～知见极乐？ (Knowing & Seeing the Bliss World?) [22]

Tyāhaṃ evaṃ vadāmi –

（因此，）我这样问他们：

‘api pana tumhe āyasmanto ekantasukhaṃ lokaṃ jānaṃ passaṃ viharathā’ti?

‘但是，各位尊者！你们是否知道或看见那绝对快乐的世界，并安住其中呢？’

Iti puṭṭhā ‘no’ti vadanti.”

当被（我）这样问时，他们（会）说：‘没有！’”

第二节 ❦ ～片刻极乐？ (A Moment of the Bliss World?) [22]

“Tyāhaṃ evaṃ vadāmi –

（然后，）我这样问他们：

‘api pana tumhe āyasmanto ekaṃ vā rattiṃ ekaṃ vā divasaṃ upaḍḍhaṃ vā rattiṃ upaḍḍhaṃ vā divasaṃ ekantasukhiṃ attānaṃ sañjānāthā’ti?

‘但是，各位尊者！你们是否曾经感知到自己是绝对快乐的——哪怕只是一夜、一天、半夜或半天呢？’

Iti puṭṭhā ‘no’ti vadanti.

当被（我）这样问时，他们（会）说：‘没有！’

第三节 ❦ ～趣向极乐？ (The Path Leads to the Bliss World?) [22]

Tyāhaṃ evaṃ vadāmi –

（然后，）我这样问他们：

‘api pana tumhe āyasmanto jānātha ayaṃ maggo ayaṃ paṭipadā ekantasukhassa lokassa sacchikiriyāyā’ti?

‘但是，各位尊者！你们是否知道：“这就是能证悟绝对快乐世界的道路，这就是修行方法”？’

Iti puṭṭhā ‘no’ti vadanti.

当被（我）这样问时，他们（会）说：‘没有！’

第四节 ❦ ～亲证极乐？ (Testimony of the Bliss World?) [22]

“Tyāhaṃ evaṃ vadāmi –

（于是，）我这样问他们：

‘api pana tumhe āyasmanto yā tā devatā ekantasukhaṃ lokaṃ upapannā’ tāsaṃ devatānaṃ bhāsamānānaṃ saddaṃ suṇātha-

‘但是，各位尊者！你们是否曾听见那些已投生到绝对快乐世界的天神们的声音，听他们（所有这些天人群体一起）说：

'But have you heard the voices of devas reborn in an exclusively happy world, saying,

“suppaṭipannāttha, mārisā, ujuppaṭipannāttha, mārisā, ekantasukhassa lokassa sacchikiriyāya;

“朋友们啊！好好修行吧！朋友们啊！正直地修行吧！为了证悟那绝对快乐的世界；

"Practice well, my dears. Practice straightforwardly, my dears, for the realization of an exclusively happy world,

mayampi hi, mārisā, evaṃ paṭipannā ekantasukhaṃ lokaṃ upapannā”’ti?

因为，朋友们啊！我们也是这样修行，才得以投生到这绝对快乐的世界啊！”’

because it was through such a practice that we ourselves have been reborn in an exclusively happy world"?'

Iti puṭṭhā “no”ti vadanti.

当被（我）这样问时，他们（会）说：‘没有！’”

“Taṃ kiṃ maññasi, poṭṭhapāda, nanu evaṃ sante tesaṃ samaṇabrāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti?

（佛陀接着问：）“那么，你怎么认为呢？波吒波陀！既然如此，那些沙门和婆罗门的言论，岂不就成了毫无根据的说法了吗？”

Don't the words of those brahmans & contemplatives turn out to be unconvincing?"

“Addhā kho, bhante, evaṃ sante tesaṃ samaṇabrāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti.

（波吒波陀答说：）“确实如此，尊者！既然如此，那些沙门和婆罗门的言论确实是毫无根据的！”

"Yes, lord. When this is the case, the words of those brahmans & contemplatives turn out to be unconvincing."

第六章 ✩ 三种自我获取 Tayo attapaṭilābhā (Three Kinds of Life Forms) [23~29]

☆ 三种“自我获取” ─➢ （以“自我”为中心的想法）通过三种身体获得存在感 ➾ ➊ 通过粗重的身体获取、➋ 通过意所造的身体获取、➌ 通过无色的状态获取。

☆ 三种“我执”（自我的三种组成——类似外道所谓的“法、报、化”三身） ➾ ➊ 粗重的我执（是指：执迷四大假合或肉体之生命形态的我）、➋ 意所造的我执（是指：执迷星光体或较低能量的灵体之生命形态的我）、➌ 无色的我执（是指：执迷空性或无相之生命能量的我）。

☆ 星光体（ Astral Body ） ➾ 依禅定力、睡梦中、出神状态、事故或死亡以后，能够继续存在于肉体之外的奇妙光体；这种由高能量的微细物质所构成的生命形态，有时候也被世间人含糊笼统地叫做：灵体或灵魂。

然而，一般说来，饿鬼道、畜生道、地狱道等较低灵性的生命体，由于其身、语、意在过去世不道德的恶行而“负债”（五力贫穷）；祂们的星光体，却是由较低能量的微细物质所构成的！ (AN 6.45)

第一节 ❦ 三自我获取：粗重身、意生身、无色身 (Three Different Bodies) [23]

﹝第二十三卷 ➲﹞ 428. “Tayo kho me, poṭṭhapāda, attapaṭilābhā –

（佛陀接着开示说：）“波吒波陀！有这三种自我获取：

"Potthapada, there are these three acquisitions of a self:

oḷāriko attapaṭilābho,

➊ 粗重的自我获取：通过粗糙的肉体，获得一个（被误认为）永恒不变的真实自我；
the gross acquisition of a self,

manomayo attapaṭilābho,

➋ 意所造的自我获取：通过心意所生的星光体，获得一个（被误认为）永恒不变的真实自我；
the mind-made acquisition of a self,

arūpo attapaṭilābho.

➌ 无色的自我获取：通过无色无相的（感知，能照见空性，犹如清净自性）获得一个（被误认为）永恒不变的真实自我。

and the formless acquisition of a self.

一、 粗重的我得 (The Gross Body) [23]

Katamo ca, poṭṭhapāda, oḷāriko attapaṭilābho?

那么，波吒波陀！什么是：‘通过粗重的肉体，获得一个（被误认为是）永恒不变的真实自体——以“自我”为中心的想法’呢？

And what is the gross acquisition of a self?

Rūpī cātumahābhūtiko kabaḷīkārāhārabhakkho [kabaḷīkārabhakkho (syā. ka.)], ayaṃ oḷāriko attapaṭilābho.

（是说：）‘拥有（血肉之躯的）形体，由四大物质元素（地、水、火、风）所组成，依靠食用分成小份的食物（饭食）来维持。’这就是通过粗重的肉体，获得一个（被误认为是）永恒不变的真实自体——以‘自我’为中心的想法！

Possessed of form, made up of the four great existents, feeding on physical food: this is the gross acquisition of a self.

二、 心意所生的我得 (The Mind-born Body) [23]

Katamo manomayo attapaṭilābho?

什么是：‘通过心意所生的身体，获得一个（被误认为是）永恒不变的真实自体——以“自我”为中心的想法’呢？

And what is the mind-made acquisition of a self?

Rūpī manomayo sabbaṅgapaccaṅgī ahīnindriyo, ayaṃ manomayo attapaṭilābho.

（是说：）‘有色身，由心意所成，诸根肢体健全，诸根没有缺陷。’这就是通过心意所生的身体，获得一个（被误认为是）永恒不变的真实自体——以‘自我’为中心的想法！

Possessed of form, mind-made, complete in all its parts, not inferior in its faculties: this is the mind-made acquisition of a self.

三、 无色的我得 (The Formless Body) [23]

Katamo arūpo attapaṭilābho?

什么是：‘通过无色身的（感知）获得一个（被误认为是）永恒不变的真实自体——以“自我”为中心的想法’呢？

And what is the formless acquisition of a self?

Arūpī saññāmayo, ayaṃ arūpo attapaṭilābho.”

（是说：）‘无色身，由想所成。’这就是通过无色身的感知，获得一个（被误认为是）永恒不变的真实自体——以‘自我’为中心的想法！”

Formless and made of perception: this is the formless acquisition of a self."

第二节 ❦ 断除三种我得 (Free from Samsara of 3 Life Forms) [24~26]

☆ 现法乐住 Diṭṭhadhammasukhavihārāya (AN 6.29) ➾ 是行住坐卧在第三禅的境界。

☆ 四修定 Catasso samādhibhāvanā (DN 33, 307) ─➢ ➊ 修四禅定 ➾ 现法乐住； ➋ 修光明想 ➾ 获得智、见； ➌ 知受想寻 ➾ 正念、正知； ➍ 观集灭谛 ➾ 诸漏灭尽。

☆ 五种锈染（ Upakkilesā ） 就是指“五盖”～➢

黄金里面有铁、铜、锡、铅、银等的五种锈染；

就像心中有爱欲、瞋恚、昏沉睡眠、掉举追悔、疑惑等的五盖！

五种锈染是“染污的”，除去五种锈染（爱欲、瞋恚、昏沉睡眠、掉举追悔、疑惑）才是清净的！

而不是要去见外道所谓的“本来面目”！

～《增支部经典·五集·初五十经篇·五支品·Upakkilesasutta 五随烦恼经》(AN 5.23)

一、 ✄ 断除〖粗重的我得〗 (Free from Rebirth of Gross Body) [24]

﹝第二十四卷 ➲﹞ 429. “Oḷārikassapi kho ahaṃ, poṭṭhapāda, attapaṭilābhassa pahānāya dhammaṃ desemi –

（佛陀开示说：）“确实，波吒波陀！我教导法，是为了（让你们）舍弃‘通过粗重的肉体，获得一个（被误认为是）永恒不变的真实自体——以“自我”为中心的想法’，就像是说：

"I teach the Dhamma for the abandoning of the gross acquisition of a self,

yathāpaṭipannānaṃ vo

‘这样，当你们依此（法）修行时，
such that, when you practice it,

saṃkilesikā dhammā pahīyissanti,

你们的染污法将会被断除；
defiling mental qualities will be abandoned,

vodāniyā dhammā abhivaḍḍhissanti,

你们的清净法将会增长；
bright mental qualities will grow,

paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathāti.

你们将在现世中，通过自己的无上智慧（abhiññā）亲证（sacchikatvā），圆满成就并安住于智慧的圆满与广博（paññāpāripūriṃ vepullattañca）。’

and you will enter & remain in the culmination & abundance of discernment, having known & realized it for yourself in the here & now.

Siyā kho pana te, poṭṭhapāda, evamassa –

不过，波吒波陀！你可能会这样想：

If the thought should occur to you that,

saṃkilesikā dhammā pahīyissanti,

‘当染污法被断除，
when defiling mental qualities are abandoned

vodāniyā dhammā abhivaḍḍhissanti,

清净法增长，
and bright mental qualities have grown,

paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati,

并且在现世中，通过自己的无上智慧亲证，圆满成就并安住于智慧的圆满与广博时，
and one enters & remains in the culmination & abundance of discernment, having known & realized it for oneself in the here & now,

dukkho ca kho vihāroti,

这样的安住是痛苦的。’

one's abiding is stressful/painful,

na kho panetaṃ, poṭṭhapāda, evaṃ daṭṭhabbaṃ.

不应这样看，波吒波陀！

you should not see it in that way.

Saṃkilesikā ceva dhammā pahīyissanti,

为什么呢？当染污法被断除，

When defiling mental qualities are abandoned

vodāniyā ca dhammā abhivaḍḍhissanti,

并且，清净法增长，
and bright mental qualities have grown,

paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati,

并且在现世中，通过自己的无上智慧亲证，圆满成就并安住于智慧的圆满与广博时，
and one enters & remains in the culmination & abundance of discernment, having known & realized it for oneself in the here & now,

pāmujjaṃ ceva bhavissati pīti ca passaddhi ca sati ca sampajaññañca sukho ca vihāro.”

那时将会有喜悦（pāmujjaṃ）、轻安（passaddhi）、正念（sati）、正知（sampajaññañca），并且安住是快乐的（sukho ca vihāro）。”

there is joy, rapture, serenity, mindfulness, alertness, and a pleasant/happy abiding."

二、 ✄ 断除〖心意所生的我得〗 (Free from Rebirth of Mind-born Body) [25]

﹝第二十五卷 ➲﹞ 430. “Manomayassapi kho ahaṃ, poṭṭhapāda, attapaṭilābhassa pahānāya dhammaṃ desemi -

（佛陀接着开示说：）“确实，波吒波陀！我教导法，也是为了（让你们）舍弃‘通过心意所生的身体，获得一个（被误认为是）永恒不变的真实自体——以“自我”为中心的想法’，就像是说：

"I also teach the Dhamma for the abandoning of the mind-made acquisition of a self...

yathāpaṭipannānaṃ vo

‘这样，当你们依此（法）修行时，

saṃkilesikā dhammā pahīyissanti,

你们的染污法将会被断除；

vodāniyā dhammā abhivaḍḍhissanti,

你们的清净法将会增长；

paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathāti.

你们将在现世中，通过自己的无上智慧（abhiññā）亲证（sacchikatvā），圆满成就并安住于智慧的圆满与广博（paññāpāripūriṃ vepullattañca）。’

Siyā kho pana te, poṭṭhapāda, evamassa –

不过，波吒波陀！你可能会这样想：

‘saṃkilesikā dhammā pahīyissanti,

‘当染污法被断除，

vodāniyā dhammā abhivaḍḍhissanti,

清净法增长，

paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati,

并且在现世中，通过自己的无上智慧亲证，圆满成就并安住于智慧的圆满与广博时，

dukkho ca kho vihāro’ti,

这样的安住是痛苦的。’

na kho panetaṃ, poṭṭhapāda, evaṃ daṭṭhabbaṃ.

不应这样看，波吒波陀！

Saṃkilesikā ceva dhammā pahīyissanti,

为什么呢？当染污法被断除，

vodāniyā ca dhammā abhivaḍḍhissanti,

并且，清净法增长，

paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati,

并且在现世中，通过自己的无上智慧亲证，圆满成就并安住于智慧的圆满与广博时，

pāmujjaṃ ceva bhavissati pīti ca passaddhi ca sati ca sampajaññañca sukho ca vihāro.”

那时将会有喜悦（pāmujjaṃ）、轻安（passaddhi）、正念（sati）、正知（sampajaññañca），并且安住是快乐的（sukho ca vihāro）。”

三、 ✄ 断除〖无色的我得〗 (Free from Rebirth of Formless Body) [26]

﹝第二十六卷 ➲﹞ 431. “Arūpassapi kho ahaṃ, poṭṭhapāda, attapaṭilābhassa pahānāya dhammaṃ desemi -

（佛陀接着开示说：）“确实，波吒波陀！我教导法，也是为了（让你们）舍弃‘通过无色身的（感知）获得一个（被误认为是）永恒不变的真实自体——以“自我”为中心的想法’，就像是说：
for the abandoning of the formless acquisition of a self,

yathāpaṭipannānaṃ vo

‘这样，当你们依此（法）修行时，
such that, when you practice it,

saṃkilesikā dhammā pahīyissanti,

你们的染污法将会被断除；
defiling mental qualities will be abandoned,

vodāniyā dhammā abhivaḍḍhissanti,

你们的清净法将会增长；
bright mental qualities will grow,

paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathāti.

你们将在现世中，通过自己的无上智慧（abhiññā）亲证（sacchikatvā），圆满成就并安住于智慧的圆满与广博（paññāpāripūriṃ vepullattañca）。’

and you will enter & remain in the culmination & abundance of discernment, having known & realized it for yourself in the here & now...

Siyā kho pana te, poṭṭhapāda, evamassa –

不过，波吒波陀！你可能会这样想：

‘saṃkilesikā dhammā pahīyissanti,

‘当染污法被断除，

When defiling mental qualities are abandoned

vodāniyā dhammā abhivaḍḍhissanti,

清净法增长，
and bright mental qualities have grown,

paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati,

并且在现世中，通过自己的无上智慧亲证，圆满成就并安住于智慧的圆满与广博时，
and one enters & remains in the culmination & abundance of discernment, having known & realized it for oneself in the here & now,

dukkho ca kho vihāro’ti,

这样的安住是痛苦的。’

na kho panetaṃ, poṭṭhapāda, evaṃ daṭṭhabbaṃ.

不应这样看，波吒波陀！

Saṃkilesikā ceva dhammā pahīyissanti,

为什么呢？当染污法被断除，

vodāniyā ca dhammā abhivaḍḍhissanti,

并且，清净法增长，

paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati,

并且在现世中，通过自己的无上智慧亲证，圆满成就并安住于智慧的圆满与广博时，

pāmujjaṃ ceva bhavissati pīti ca passaddhi ca sati ca sampajaññañca sukho ca vihāro.”

那时将会有喜悦（pāmujjaṃ）、轻安（passaddhi）、正念（sati）、正知（sampajaññañca），并且安住是快乐的（sukho ca vihāro）。”

there is joy, rapture, serenity, mindfulness, alertness, and a pleasant/happy abiding."

第三节 ❦ 为永断三种我得而说法 (Say for Relief Samsara of 3 Life Forms) [27~29]

一、 为断〖粗重的我得〗而说法 (Say for Relief Gross Body) [27]

﹝第二十七卷 ➲﹞ 432. “Pare ce, poṭṭhapāda, amhe evaṃ puccheyyuṃ –

（佛陀开示说：）“就像这样！波吒波陀！如果有人这样问我们：

"In the past, I have been asked,

‘katamo pana so, āvuso, oḷāriko attapaṭilābho,

‘那么，朋友！什么是那“粗重的我得”呢？

'What, friend, is the gross acquisition of a self

yassa tumhe pahānāya dhammaṃ desetha,

你们为了它的断除而教导法，就像是说：
for whose abandoning you teach the Dhamma such that,

yathāpaṭipannānaṃ vo

“这样，当你们依此（法）修行时，
when you practice it,

saṃkilesikā dhammā pahīyissanti,

你们的染污法将会被断除；
defiling mental qualities will be abandoned,

vodāniyā dhammā abhivaḍḍhissanti,

你们的清净法将会增长；
bright mental qualities will grow,

paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti?

你们将在现世中，通过自己的无上智慧亲证，圆满成就并安住于智慧的圆满与广博。”是吗？’

and you will enter & remain in the culmination & abundance of discernment, having known & realized it for yourself in the here & now?'

tesaṃ mayaṃ evaṃ puṭṭhā evaṃ byākareyyāma –

当被这样问时，我们应当这样回答：

When asked this, I would answer,

‘ayaṃ vā so, āvuso, oḷāriko attapaṭilābho,

‘朋友，这就是那“粗重的我得”啊！

'This, friend, is that gross acquisition of a self

yassa mayaṃ pahānāya dhammaṃ desema,

我们为了它的断除而教导法，就像是说：
for whose abandoning I teach the Dhamma...'

yathāpaṭipannānaṃ vo

“这样，当你们依此（法）修行时，

saṃkilesikā dhammā pahīyissanti,

你们的染污法将会被断除；

vodāniyā dhammā abhivaḍḍhissanti,

你们的清净法将会增长；

paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti.”

你们将在现世中，通过自己的无上智慧亲证，圆满成就并安住于智慧的圆满与广博。”’（我们就应当这样回答他们！）”

二、 为断〖心意所生的我得〗而说法 (Say for Relief Mind-born Body) [28]

﹝第二十八卷 ➲﹞ 433. “Pare ce, poṭṭhapāda, amhe evaṃ puccheyyuṃ –

（佛陀接着开示说：）“就像这样！波吒波陀！如果有人这样问我们：

"In the past, I have been asked,

‘katamo pana so, āvuso, manomayo attapaṭilābho,

‘那么，朋友！什么是那“心意所生的我得”呢？

'What, friend, is the mind-made acquisition of a self...

yassa tumhe pahānāya dhammaṃ desetha,

你们为了它的断除而教导法，就像是说：

yathāpaṭipannānaṃ vo

“这样，当你们依此（法）修行时，

saṃkilesikā dhammā pahīyissanti,

你们的染污法将会被断除；

vodāniyā dhammā abhivaḍḍhissanti,

你们的清净法将会增长；

paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti?

你们将在现世中，通过自己的无上智慧亲证，圆满成就并安住于智慧的圆满与广博。”是吗？’

Tesaṃ mayaṃ evaṃ puṭṭhā evaṃ byākareyyāma –

当被这样问时，我们应当这样回答：

‘ayaṃ vā so, āvuso, manomayo attapaṭilābho

‘朋友，这就是那“心意所生的我得”啊！

yassa mayaṃ pahānāya dhammaṃ desema,

我们为了它的断除而教导法，就像是说：

yathāpaṭipannānaṃ vo

“这样，当你们依此（法）修行时，

saṃkilesikā dhammā pahīyissanti,

你们的染污法将会被断除；

vodāniyā dhammā abhivaḍḍhissanti,

你们的清净法将会增长；

paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti.”

你们将在现世中，通过自己的无上智慧亲证，圆满成就并安住于智慧的圆满与广博。”’（我们就应当这样回答他们！）”

三、 为断〖无色的我得〗而说法 (Say for Relief Formless Body) [29]

﹝第二十九卷 ➲﹞ 434. “Pare ce, poṭṭhapāda, amhe evaṃ puccheyyuṃ –

（佛陀接着开示说：）“就像这样！波吒波陀！如果有人这样问我们：

‘katamo pana so, āvuso, arūpo attapaṭilābho,

‘那么，朋友！什么是那“无色的我得”呢？

the formless acquisition of a self

yassa tumhe pahānāya dhammaṃ desetha,

你们为了它的断除而教导法，就像是说：
for whose abandoning you teach the Dhamma...?'

yathāpaṭipannānaṃ vo

“这样，当你们依此（法）修行时，

saṃkilesikā dhammā pahīyissanti,

你们的染污法将会被断除；

vodāniyā dhammā abhivaḍḍhissanti,

你们的清净法将会增长；

paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti?

你们将在现世中，通过自己的无上智慧亲证，圆满成就并安住于智慧的圆满与广博。”是吗？’

tesaṃ mayaṃ evaṃ puṭṭhā evaṃ byākareyyāma –

当被这样问时，我们应当这样回答：

When asked this, I would answer,

‘ayaṃ vā so, āvuso, arūpo attapaṭilābho

‘朋友，这就是那“无色的我得”啊！

'This, friend, is that gross(corr. formless) acquisition of a self

yassa mayaṃ pahānāya dhammaṃ desema,

我们为了它的断除而教导法，就像是说：
for whose abandoning I teach the Dhamma...'

yathāpaṭipannānaṃ vo

“这样，当你们依此（法）修行时，

saṃkilesikā dhammā pahīyissanti,

你们的染污法将会被断除；

vodāniyā dhammā abhivaḍḍhissanti,

你们的清净法将会增长；

paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti.”

你们将在现世中，通过自己的无上智慧亲证，圆满成就并安住于智慧的圆满与广博。”’（我们就应当这样回答他们！）”

“Taṃ kiṃ maññasi, poṭṭhapāda, nanu evaṃ sante sappāṭihīrakataṃ bhāsitaṃ sampajjatī”ti?

（佛陀接着问说：）“那么，你怎么看呢？波吒波陀！在这样的情况下，（我）所说的话难道不就变得有说服力了吗？”

"What do you think, Potthapada. When this is the case, don't those words turn out to be convincing?"

“Addhā kho, bhante, evaṃ sante sappāṭihīrakataṃ bhāsitaṃ sampajjatī”ti.

（波吒波陀答说：）“确实如此，尊者！在这样的情况下，（您）所说的话确实变得很有说服力！”

"Yes, lord. When this is the case, those words turn out to be convincing."

第七章 ✩ 断三我得 ～➢ 登楼喻 ♖۩ (Ladder Fable Free from Samsara of 3 Life Forms) [30~31]

第一节 ❦ 登楼阶梯 (Find Exact Location of the Ladder) [30]

﹝第三十卷 ➲﹞ 435. “Seyyathāpi, poṭṭhapāda, puriso nisseṇiṃ kareyya pāsādassa ārohaṇāya tasseva pāsādassa heṭṭhā.

（佛陀比喻说：）“譬如，波吒波陀！有个人要为一座宫殿建造一个楼梯，（假设他在）那座宫殿的正下方（建造）。

"Potthapada, it's as if a man at a crossroads were to build a staircase for ascending to a palace,

Tamenaṃ evaṃ vadeyyuṃ –

（于是）其他人可能会这样问他：
and other people were to say to him,

‘ambho purisa, yassa tvaṃ pāsādassa ārohaṇāya nisseṇiṃ karosi,

‘喂！好汉！你要为之建造楼梯的这座宫殿，

'Well, my good man, this palace for which you are building a staircase:

jānāsi taṃ pāsādaṃ, puratthimāya vā disāya dakkhiṇāya vā disāya pacchimāya vā disāya uttarāya vā disāya

你知道那座宫殿，是在东边、南边、西边还是北边呢？

do you know whether it's east, west, north, or south of here?

ucco vā nīco vā majjhimo vā’ti?

是高的、低的还是中等的呢？’

Whether it's high, low, or in between?'

So evaṃ vadeyya –

他会这么说：

He would say,

‘ayaṃ vā so, āvuso, pāsādo, yassāhaṃ ārohaṇāya nisseṇiṃ karomi, tasseva pāsādassa heṭṭhā’ti.

‘朋友们，这就是我要为之建造楼梯的宫殿。楼梯就在这宫殿的正下方。’

'This, friends, is the palace to which I am building a staircase. The staircase is right under the palace.'

“Taṃ kiṃ maññasi, poṭṭhapāda, nanu evaṃ sante tassa purisassa sappāṭihīrakataṃ bhāsitaṃ sampajjatī”ti?

（佛陀接着问说：）“那么，你怎么看呢？波吒波陀！在这样的情况下，那个人的话难道不就变得有说服力了吗？”

"So what do you think, Potthapada — when this is the case, don't the words of that man turn out to be convincing?"

“Addhā kho, bhante, evaṃ sante tassa purisassa sappāṭihīrakataṃ bhāsitaṃ sampajjatī”ti.

（波吒波陀答说：）“确实如此，尊者！在这样的情况下，那个人的话确实变得很有说服力！”

"Yes, lord..."

第二节 ❦ 为永断三种我得而说法喻登楼 (Say for Relief Samsara of 3 Life Forms) [31]

一、 为断〖粗重的我得〗而说法 (Say for Relief Gross Body) [31]

﹝第三十一卷 ➲﹞ 436. “Evameva kho, poṭṭhapāda, pare ce amhe evaṃ puccheyyuṃ –

（佛陀开示说：）“确实，波吒波陀，就像这样！如果有人这样问我们：

"In the same way, in the past I have been asked,

‘katamo pana so, āvuso, oḷāriko attapaṭilābho…pe…

‘那么，朋友！什么是那“粗重的我得”呢？…（中间部分省略，参照前文）…

'What, friend, is the gross acquisition of a self...

你们为了它的断除而教导法，就像是说：

“这样，当你们依此（法）修行时，你们的染污法将会被断除；

你们的清净法将会增长；

你们将在现世中，通过自己的无上智慧亲证，圆满成就并安住于智慧的圆满与广博。”是吗？’

当被这样问时，我们应当这样回答：

‘朋友，这就是那“粗重的我得”啊！

我们为了它的断除而教导法，就像是说：

“这样，当你们依此（法）修行时，你们的染污法将会被断除；

你们的清净法将会增长；

你们将在现世中，通过自己的无上智慧亲证，圆满成就并安住于智慧的圆满与广博。”’（我们就应当这样回答他们！）”

二、 为断〖心意所生的我得〗而说法 (Say for Relief Mind-born Body) [31]

（佛陀接着开示说：）“确实，波吒波陀，就像这样！如果有人这样问我们：

katamo pana so, āvuso, manomayo attapaṭilābho…pe…

‘那么，朋友！什么是那“心意所生的我得”呢？…（中间部分省略，参照前文）…

the mind-made acquisition of a self...

你们为了它的断除而教导法，就像是说：

“这样，当你们依此（法）修行时，你们的染污法将会被断除；

你们的清净法将会增长；

你们将在现世中，通过自己的无上智慧亲证，圆满成就并安住于智慧的圆满与广博。”是吗？’

当被这样问时，我们应当这样回答：

‘朋友，这就是那“心意所生的我得”啊！

我们为了它的断除而教导法，就像是说：

“这样，当你们依此（法）修行时，你们的染污法将会被断除；

你们的清净法将会增长；

你们将在现世中，通过自己的无上智慧亲证，圆满成就并安住于智慧的圆满与广博。”’（我们就应当这样回答他们！）”

三、 为断〖无色的我得〗而说法 (Say for Relief Formless Body) [31]

（佛陀接着开示说：）“确实，波吒波陀，就像这样！如果有人这样问我们：

katamo pana so, āvuso, arūpo attapaṭilābho,

‘那么，朋友！什么是那“无色的我得”呢？

the formless acquisition of a self

yassa tumhe pahānāya dhammaṃ desetha,

你们为了它的断除而教导法，就像是说：
for whose abandoning you teach the Dhamma...?'

yathāpaṭipannānaṃ vo

“这样，当你们依此（法）修行时，

saṃkilesikā dhammā pahīyissanti,

你们的染污法将会被断除；

vodāniyā dhammā abhivaḍḍhissanti,

你们的清净法将会增长；

paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti,

你们将在现世中，通过自己的无上智慧亲证，圆满成就并安住于智慧的圆满与广博。”是吗？’

tesaṃ mayaṃ evaṃ puṭṭhā evaṃ byākareyyāma –

当被这样问时，我们应当这样回答：

When asked this, I would answer,

‘ayaṃ vā so, āvuso, arūpo attapaṭilābho,

‘朋友，这就是那“无色的我得”啊！

'This, friend, is that gross(corr. formless) acquisition of a self

yassa mayaṃ pahānāya dhammaṃ desema,

我们为了它的断除而教导法，就像是说：
for whose abandoning I teach the Dhamma...'

yathāpaṭipannānaṃ vo

“这样，当你们依此（法）修行时，

saṃkilesikā dhammā pahīyissanti,

你们的染污法将会被断除；

vodāniyā dhammā abhivaḍḍhissanti,

你们的清净法将会增长；

paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti.

你们将在现世中，通过自己的无上智慧亲证，圆满成就并安住于智慧的圆满与广博。”’（我们就应当这样回答他们！）”

“Taṃ kiṃ maññasi, poṭṭhapāda, nanu evaṃ sante sappāṭihīrakataṃ bhāsitaṃ sampajjatī”ti?

（佛陀接着问说：）“那么，你怎么看呢？波吒波陀！在这样的情况下，（我）所说的话难道不就变得有说服力了吗？”

"What do you think, Potthapada. When this is the case, don't those words turn out to be convincing?"

“Addhā kho, bhante, evaṃ sante sappāṭihīrakataṃ bhāsitaṃ sampajjatī”ti.

（波吒波陀答说：）“确实如此，尊者！在这样的情况下，（您）所说的话确实变得很有说服力！”

"Yes, lord. When this is the case, those words turn out to be convincing."

第八章 ✩ 三种我得 ─➢ 何者真实？ (Three Life Forms Which is true?) [32~35]

第一节 ❦ 三种我得之主客关系？ (Three Host-guest Relationships) [32]

☆ 增上行（现行 Abhisaṅkhareyyaṃ ） ➾ 指为了提升禅定的层次，对于禅相想要有所（观照或感知的）作为。

☆ 不起现行（ Na saṅkhaṃ gacchati ） ➾ 不起作用、不会成为、不能被了知或定义、无法被命名或归类、不能有所作为或造作。

☆ 现行状态（ Samaye saṅkhaṃ ） ➾ 现阶段能够被自己所了知或定义的！

☆ 七随眠（ Sattānusayā ） ➾

⑴ 爱染随眠（在潜意识的范围内，生起：爱欲心）；

⑵ 瞋随眠（在潜意识的范围内，生起：瞋恚心）；

⑶ 见随眠（在潜意识的范围内，生起：有身见、戒禁取心）；

⑷ 疑随眠（在潜意识的范围内，生起：疑心）；

⑸ 慢随眠（在潜意识的范围内，生起：掉举、慢心）；

⑹ 有贪随眠（在潜意识的范围内，生起：色贪及无色贪心）；

⑺ 无明随眠（在潜意识的范围内，生起：无明心）。

～《相应部经典·道相应·暴流品·Anusayasutta 随眠经》(SN 45.176)

一、 三种我得之缘生？ (Three Kinds of Life Forms' Birth?) [32]

1. 粗重身之缘生？ (The Gross Body's Birth?) [32]

﹝第三十二卷 ➲﹞ 437. Evaṃ vutte citto hatthisāriputto bhagavantaṃ etadavoca –

说到这里，心象（Citta Hatthi*sāriputta*）接着向世尊（恭敬地问）说：

When this was said, Citta the elephant trainer's son said to the Blessed One:

“yasmiṃ, bhante, samaye oḷāriko attapaṭilābho hoti,

“尊者，当一个人有粗重的我得时，

"When there is a gross acquisition of a self,

moghassa tasmiṃ samaye manomayo attapaṭilābho hoti,

在那个时候，他的心意所生的我得是否就是无效的（moghassa），
is it the case then that one's mind-made acquisition of a self

mogho arūpo attapaṭilābho hoti;

无色的我得也是无效的呢？

and formless acquisition of a self are null & void,

oḷāriko vāssa attapaṭilābho tasmiṃ samaye sacco hoti.

在那个时候，只有他的粗重的我得是真的（sacco）吗？

and only one's gross acquisition of a self is true?

2. 意生身之缘生？ (The Mind-born Body's Birth?) [32]

Yasmiṃ, bhante, samaye manomayo attapaṭilābho hoti,

尊者，当一个人有心意所生的我得时，

And when there is a mind-made acquisition of a self,

moghassa tasmiṃ samaye oḷāriko attapaṭilābho hoti,

在那个时候，他的粗重的我得是否就是无效的，
is it the case then that one's gross acquisition of a self

mogho arūpo attapaṭilābho hoti;

无色的我得也是无效的呢？

and formless acquisition of a self are null & void,

manomayo vāssa attapaṭilābho tasmiṃ samaye sacco hoti.

在那个时候，只有他的心意所生的我得是真的吗？

and only one's mind-made acquisition of a self is true?

3. 无色身之缘生？ (The Formless Body's Birth?) [32]

Yasmiṃ, bhante, samaye arūpo attapaṭilābho hoti,

尊者，当一个人有无色的我得时，

And when there is a formless acquisition of a self,

moghassa tasmiṃ samaye oḷāriko attapaṭilābho hoti,

在那个时候，他的粗重的我得是否就是无效的，
is it the case then that one's gross acquisition of a self

mogho manomayo attapaṭilābho hoti;

心意所生的我得也是无效的呢？

and mind-made acquisition of a self are null & void,

arūpo vāssa attapaṭilābho tasmiṃ samaye sacco hotī”ti.

在那个时候，只有他的无色的我得是真的吗？”

and only one's formless acquisition of a self is true?"

二、 所谓自我，只能存在于当下！ (Self Only Exist in the Present!) [32]

1. 粗重身之当下 (This Moment of the Gross Body) [32]

“Yasmiṃ, citta, samaye oḷāriko attapaṭilābho hoti,

（佛陀答说：）“心象啊！当一个人有粗重的我得时，

"Citta, when there is a gross acquisition of a self,

neva tasmiṃ samaye manomayo attapaṭilābhoti saṅkhaṃ gacchati,

在那个时候，它既不被归类为（na...saṅkhaṃ gacchati）心意所生的我得，
it's not classified either as a mind-made acquisition of a self

na arūpo attapaṭilābhoti saṅkhaṃ gacchati;

也不被归类为无色的我得。

or as a formless acquisition of a self.

oḷāriko attapaṭilābhotveva tasmiṃ samaye saṅkhaṃ gacchati.

在那个时候，它仅仅被归类为粗重的我得。

It's classified just as a gross acquisition of a self.

2. 意生身之当下 (This Moment of the Mind-born Body) [32]

Yasmiṃ, citta, samaye manomayo attapaṭilābho hoti,

心象啊！当一个人有心意所生的我得时，

When there is a mind-made acquisition of a self,

neva tasmiṃ samaye oḷāriko attapaṭilābhoti saṅkhaṃ gacchati,

在那个时候，它既不被归类为粗重的我得，
it's not classified either as a gross acquisition of a self

na arūpo attapaṭilābhoti saṅkhaṃ gacchati;

也不被归类为无色的我得。

or as a formless acquisition of a self.

manomayo attapaṭilābhotveva tasmiṃ samaye saṅkhaṃ gacchati.

在那个时候，它仅仅被归类为心意所生的我得。

It's classified just as a mind-made acquisition of a self.

3. 无色身之当下 (This Moment of the Formless Body) [32]

Yasmiṃ, citta, samaye arūpo attapaṭilābho hoti,

心象啊！当一个人有无色的我得时，

When there is a formless acquisition of a self,

neva tasmiṃ samaye oḷāriko attapaṭilābhoti saṅkhaṃ gacchati,

在那个时候，它既不被归类为粗重的我得，
it's not classified either as a gross acquisition of a self

na manomayo attapaṭilābhoti saṅkhaṃ gacchati;

也不被归类为心意所生的我得。

or as a mind-made acquisition of a self.

arūpo attapaṭilābhotveva tasmiṃ samaye saṅkhaṃ gacchati.”

在那个时候，它仅仅被归类为无色的我得。”

It is classified just as a formless acquisition of a self."

第二节 ❦ 三世因果之平行时空 (Parallel Space-time of 3 Lives Causality) [33~34]

一、 平行时空 (Parallel Universe) [33]

1. 三世因果 (Three Lives Causality) [33]

﹝第三十三卷 ➲﹞ 438. “Sace taṃ, citta, evaṃ puccheyyuṃ –

（佛陀问说：）“假设有人，心象啊！这样问你：

"Suppose they were to ask you:

‘ahosi tvaṃ atītamaddhānaṃ, na tvaṃ nāhosi;

‘⓵ 你在过去存在过吗？你不是不曾存在过吗？

'Did you exist in the past? Did you not not exist?

bhavissasi tvaṃ anāgatamaddhānaṃ, na tvaṃ na bhavissasi;

⓶ 你在未来将存在吗？你不是不会存在吗？

Will you exist in the future? Will you not not exist?

atthi tvaṃ etarahi, na tvaṃ natthī’ti,

⓷ 你现在存在吗？你不是不存在吗？’

Do you exist now? Do you not not exist?'

evaṃ puṭṭho tvaṃ, citta, kinti byākareyyāsī”ti?

被这样问，心象啊！你会怎么回答呢？”

Thus asked, how would you answer?"

“Sace maṃ, bhante, evaṃ puccheyyuṃ –

（心象答说：）“假设有人，尊者！这样问我：

‘ahosi tvaṃ atītamaddhānaṃ, na tvaṃ na ahosi;

‘➀ 你在过去存在过吗？你不是不曾存在过吗？

bhavissasi tvaṃ anāgatamaddhānaṃ, na tvaṃ na bhavissasi;

➁ 你在未来将存在吗？你不是不会存在吗？

atthi tvaṃ etarahi, na tvaṃ natthī’ti.

➂ 你现在存在吗？你不是不存在吗？’

Evaṃ puṭṭho ahaṃ, bhante, evaṃ byākareyyaṃ –

被这样问，尊者！我会这样回答：

"... Thus asked, lord, I would answer:

‘ahosāhaṃ atītamaddhānaṃ, nāhaṃ na ahosiṃ;

‘➊ 我在过去存在过！我不是不曾存在过！

'I existed in the past. I did not not exist.

bhavissāmahaṃ anāgatamaddhānaṃ, nāhaṃ na bhavissāmi;

➋ 我在未来将存在！我不是不会存在！

I will exist in the future. I will not not exist.

atthāhaṃ etarahi, nāhaṃ natthī’ti.

➌ 我现在存在！我不是不存在！’

I exist now. I do not not exist.'...

Evaṃ puṭṭho ahaṃ, bhante, evaṃ byākareyyan”ti.

被这样问，尊者！我会这样回答！”

That's how I would answer."

2. 活在当下 (Living in the Present Cycle) [33]

“Sace pana taṃ, citta, evaṃ puccheyyuṃ –

（佛陀接着问说：）“再假设有人，心象啊！这样问你：

"Suppose, Citta, they were to ask you:

‘yo te ahosi atīto attapaṭilābho, sova [sveva (sī. pī.), soyeva (syā.)] te attapaṭilābho sacco, mogho anāgato, mogho paccuppanno?

‘⓵ 无论你过去获得的“我得”是什么？只有它才是你真实的“我得”吗？——而未来和现在的“我得”，都是无效的（mogho）吗？

'Whatever your past acquisition of a self: Is that alone your true acquisition of self, while the future & present ones are null & void?

Yo [yo vā (pī.)] te bhavissati anāgato attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho paccuppanno?

⓶ 无论你未来将获得的“我得”是什么？只有它才是你真实的“我得”吗？——而过去和现在的“我得”，都是无效的吗？

Whatever your future acquisition of a self: Is that alone your true acquisition of a self, while the past & present ones are null & void?

Yo [yo vā (pī.)] te etarahi paccuppanno attapaṭilābho, sova [so ca (ka.)] te attapaṭilābho sacco, mogho atīto, mogho anāgato’ti.

⓷ 无论你现在获得的“我得”是什么？只有它才是你真实的“我得”吗？——而过去和未来的“我得”，都是无效的吗？’

Whatever your present acquisition of a self: Is that alone your true acquisition of a self, while the past & future ones are null & void?'

Evaṃ puṭṭho tvaṃ, citta, kinti byākareyyāsī”ti?

被这样问，心象啊！你会怎么回答呢？”

Thus asked, how would you answer?"

“Sace pana maṃ, bhante, evaṃ puccheyyuṃ –

（心象答说：）“再假设有人，尊者！这样问我：

‘yo te ahosi atīto attapaṭilābho, sova te attapaṭilābho sacco, mogho anāgato, mogho paccuppanno.

‘➀ 无论你过去获得的“我得”是什么？只有它才是你真实的“我得”吗？——而未来和现在的“我得”，都是无效的吗？

Yo te bhavissati anāgato attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho paccuppanno.

➁ 无论你未来将获得的“我得”是什么？只有它才是你真实的“我得”吗？——而过去和现在的“我得”，都是无效的吗？

Yo te etarahi paccuppanno attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho anāgato’ti.

➂ 无论你现在获得的“我得”是什么？只有它才是你真实的“我得”吗？——而过去和未来的“我得”，都是无效的吗？’

Evaṃ puṭṭho ahaṃ, bhante, evaṃ byākareyyaṃ –

被这样问，尊者！我会这样回答：

"...Thus asked, lord, I would answer:

‘yo me ahosi atīto attapaṭilābho, sova me attapaṭilābho tasmiṃ samaye sacco ahosi, mogho anāgato, mogho paccuppanno.

‘➊ 无论我过去获得的“我得”是什么？在那个时候，只有它才是我真实的“我得”——而未来和现在的“我得”，（在那时）都是无效的！

'Whatever my past acquisition of a self: on that occasion, that alone was my true acquisition of a self, while future & present ones were null & void.

Yo me bhavissati anāgato attapaṭilābho, sova me attapaṭilābho tasmiṃ samaye sacco bhavissati, mogho atīto, mogho paccuppanno.

➋ 无论我未来将获得的“我得”是什么？在那个时候，只有它才是我真实的“我得”——而过去和现在的“我得”，（在那时）都是无效的！

Whatever my future acquisition of a self: on that occasion, that alone will be my true acquisition of a self, while the past & present ones will be null & void.

Yo me etarahi paccuppanno attapaṭilābho, sova me attapaṭilābho sacco, mogho atīto, mogho anāgato’ti.

➌ 无论我现在获得的“我得”是什么？只有它才是我真实的“我得”——而过去和未来的“我得”，（在现在）都是无效的！’

Whatever my present acquisition of a self: on that occasion, that alone is my true acquisition of a self, while the past & future ones are null & void.'

Evaṃ puṭṭho ahaṃ, bhante, evaṃ byākareyyan”ti.

被这样问，尊者！我会这样回答！”

二、 三种我得之生命期 (Cycle of Three Life Forms) [34]

1. 粗重身之生命期 (Life Cycle of Gross Body) [34]

﹝第三十四卷 ➲﹞ 439. “Evameva kho, citta, yasmiṃ samaye oḷāriko attapaṭilābho hoti,

（佛陀开示说：）“确实，就像这样！心象啊！无论何时，当一个人有粗重的我得时；

neva tasmiṃ samaye manomayo attapaṭilābhoti saṅkhaṃ gacchati,

在那个时候，它既不被归类为心意所生的我得，

"In the same way, Citta, when there is a gross acquisition of a self...

na arūpo attapaṭilābhoti saṅkhaṃ gacchati.

也不被归类为无色的我得。

Oḷāriko attapaṭilābho tveva tasmiṃ samaye saṅkhaṃ gacchati.

在那个时候，它仅仅被归类为粗重的我得。

it's classified just as a gross acquisition of a self.

2. 意生身之生命期 (Life Cycle of Mind-born Body) [34]

Yasmiṃ, citta, samaye manomayo attapaṭilābho hoti…pe…

无论何时，心象啊！当一个人有心意所生的我得时…（中间部分省略，参照前文）…

When there is a mind-made acquisition of a self...

在那个时候，它既不被归类为粗重的我得，

也不被归类为无色的我得。

在那个时候，它仅仅被归类为心意所生的我得。

3. 无色身之生命期 (Life Cycle of Formless Body) [34]

yasmiṃ, citta, samaye arūpo attapaṭilābho hoti,

无论何时，心象啊！当一个人有无色的我得时，

When there is a formless acquisition of a self,

neva tasmiṃ samaye oḷāriko attapaṭilābhoti saṅkhaṃ gacchati,

在那个时候，它既不被归类为粗重的我得，
it's not classified either as a gross acquisition of a self

na manomayo attapaṭilābhoti saṅkhaṃ gacchati;

也不被归类为心意所生的我得。

or as a mind-made acquisition of a self.

arūpo attapaṭilābho tveva tasmiṃ samaye saṅkhaṃ gacchati.”

在那个时候，它仅仅被归类为无色的我得。”

It's classified just as a formless acquisition of a self."

第三节 ❦ 出世间之道迹 (Way of Transcendence Life Cycle) [35]

一、 涅槃如乳酪酥醍之最后精华 (Nibbana is like the Last Essence of Ghee) [35]

﹝第三十五卷 ➲﹞ 440. “Seyyathāpi, citta, gavā khīraṃ,

（佛陀接着说：）“也就像，心象啊！➊ 牛奶，是来自奶牛；

"Just as when milk comes from a cow,

khīramhā dadhi,

➋ 凝乳，是来自牛奶（的发酵）；
curds from milk,

dadhimhā navanītaṃ,

➌ 鲜奶油，是来自凝乳（的提炼）；
butter from curds,

navanītamhā sappi,

➍ 澄清熟酥油，是来自鲜奶油（的再提炼）；
ghee from butter,

sappimhā sappimaṇḍo.

➎ 醍醐味，是来自澄清熟酥油精华（的最后提炼）！

and the skimmings of ghee from ghee.

1. 牛乳之喻 (Metaphor of Milk) [35]

Yasmiṃ samaye khīraṃ hoti, neva tasmiṃ samaye dadhīti saṅkhaṃ gacchati,

当它是牛奶时，它不会被算作（不同阶段的）凝乳；

When there is milk, it's not classified as curds,

na navanītanti saṅkhaṃ gacchati,

不会被算作（不同阶段的）鲜奶油；
butter,

na sappīti saṅkhaṃ gacchati,

不会被算作（不同阶段的）澄清熟酥油；
ghee,

na sappimaṇḍoti saṅkhaṃ gacchati;

也不会被算作（不同阶段的）醍醐味。

or skimmings of ghee.

khīraṃ tveva tasmiṃ samaye saṅkhaṃ gacchati.

它只会被算作这个阶段的牛奶！

It's classified just as milk.

2. 乳酪之喻 (Metaphor of Curds) [35]

Yasmiṃ samaye dadhi hoti…pe…

当它是凝乳时，它不会被算作（不同阶段的）牛奶；

When there are curds...

不会被算作（不同阶段的）鲜奶油；

不会被算作（不同阶段的）澄清熟酥油；

也不会被算作（不同阶段的）醍醐味。

它只会被算作这个阶段的凝乳！

3. 生酥之喻 (Metaphor of Butter) [35]

navanītaṃ hoti…

当它是鲜奶油时，它不会被算作（不同阶段的）牛奶；

When there is butter...

不会被算作（不同阶段的）凝乳；

不会被算作（不同阶段的）澄清熟酥油；

也不会被算作（不同阶段的）醍醐味。

它只会被算作这个阶段的鲜奶油！

4. 熟酥之喻 (Metaphor of Ghee) [35]

sappi hoti…

当它是澄清熟酥油时，它不会被算作（不同阶段的）牛奶；

When there is ghee...

不会被算作（不同阶段的）凝乳；

不会被算作（不同阶段的）鲜奶油；

也不会被算作（不同阶段的）醍醐味。

它只会被算作这个阶段的澄清熟酥油！

5. 醍醐味之喻 (Metaphor of Ghee's Essence) [35]

sappimaṇḍo hoti, neva tasmiṃ samaye khīranti saṅkhaṃ gacchati,

当它是醍醐味时，它不会被算作（不同阶段的）牛奶；

When there are the skimmings of ghee, they're not classified as milk,

na dadhīti saṅkhaṃ gacchati,

不会被算作（不同阶段的）凝乳；
curds,

na navanītanti saṅkhaṃ gacchati,

不会被算作（不同阶段的）鲜奶油；
butter,

na sappīti saṅkhaṃ gacchati;

也不会被算作（不同阶段的）澄清熟酥油。

or ghee.

sappimaṇḍo tveva tasmiṃ samaye saṅkhaṃ gacchati.

它只会被算作这个阶段的醍醐味！

They're classified just as the skimmings of ghee.

二、 三种我得之出离 (Free from the Cycle of Three Life Forms) [35]

1. 粗重身之出离 (Free from the Cycle of Gross Body) [35]

Evameva kho, citta, yasmiṃ samaye oḷāriko attapaṭilābho hoti…pe…

的确，就像这样！心象啊！无论如何，当一个人粗重的身体：‘通过粗糙的肉体，获得一个（被误认为）永恒不变的真实自我——以“自我”为中心的想法’是处于（现阶段的）生命期；

不仅，对于这个人来说，心意所生的身体：‘通过心意所生的星光体，获得一个（被误认为）永恒不变的真实自我——以“自我”为中心的想法’（因为是处于无明状态的潜伏期，所以）是不能被他自己所理解或归类的！

In the same way, when there is a gross acquisition of a self...

而且，对于他来说，无色的身体：‘通过无色无相的（感知，能照见空性，犹如清净自性）获得一个（被误认为）永恒不变的真实自我——以“自我”为中心的想法’（也是因为处于无明状态的潜伏期，所以）也是不能被他自己所理解或归类的！

那么，只有‘粗重的身体’刚好是处于现阶段的生命期；所以只有粗重的生命体，才是能够被他自己所理解或归类的！

it's classified just as a gross acquisition of a self.

2. 意生身之出离 (Free from the Cycle of Mind-born Body) [35]

yasmiṃ, citta, samaye manomayo attapaṭilābho hoti…pe…

无论如何，心象啊！当一个人心意所生的身体：‘通过心意所生的星光体，获得一个（被误认为）永恒不变的真实自我——以“自我”为中心的想法’是处于（现阶段的）生命期；

When there is a mind-made acquisition of a self...

不仅，对于这个人来说，粗重的身体：‘通过粗糙的肉体，获得一个（被误认为）永恒不变的真实自我——以“自我”为中心的想法’（因为是处于无明状态的潜伏期，所以）是不能被他自己所理解或归类的！

而且，对于他来说，无色的身体：‘通过无色无相的（感知，能照见空性，犹如清净自性）获得一个（被误认为）永恒不变的真实自我——以“自我”为中心的想法’（也是因为处于无明状态的潜伏期，所以）也是不能被他自己所理解或归类的！

那么，只有‘心意所生的身体’刚好是处于现阶段的生命期；所以对于他来说，只有心意所生的生命体，才是能够被他自己所理解或归类的！

3. 无色身之出离 (Free from the Cycle of Formless Body) [35]

yasmiṃ, citta, samaye arūpo attapaṭilābho hoti,

无论如何，心象啊！当一个人无色的身体：‘通过无色无相的（感知，能照见空性，犹如清净自性）获得一个（被误认为）永恒不变的真实自我——以“自我”为中心的想法’是处于（现阶段的）生命期；

When there is a formless acquisition of a self,

neva tasmiṃ samaye oḷāriko attapaṭilābhoti saṅkhaṃ gacchati,

不仅，对于这个人来说，粗重的身体：‘通过粗糙的肉体，获得一个（被误认为）永恒不变的真实自我——以“自我”为中心的想法’（因为是处于无明状态的潜伏期，所以）是不能被他自己所理解或归类的！

it's not classified either as a gross acquisition of a self

na manomayo attapaṭilābhoti saṅkhaṃ gacchati;

而且，对于他来说，心意所生的身体：‘通过心意所生的星光体，获得一个（被误认为）永恒不变的真实自我——以“自我”为中心的想法’（也是因为处于无明状态的潜伏期，所以）也是不能被他自己所理解或归类的！

or as a mind-made acquisition of a self.

arūpo attapaṭilābho tveva tasmiṃ samaye saṅkhaṃ gacchati.

那么，只有‘无色的身体’刚好是处于现阶段的生命期；所以对于他来说，只有无色的生命体，才是能够被他自己所理解或归类的！

It's classified just as a formless acquisition of a self.

三、 以世俗谛喻四圣谛 (Explaining the 4-Noble Truths in a Conventional Way) [35]

Imā kho citta, lokasamaññā

当然，心象啊！这些都是世间人通常使用的许多俗称——

Citta, these are the world's designations,

lokaniruttiyo

世间人许多语言上的说法；
the world's expressions,

lokavohārā

世间人许多惯用的表达方式；
the world's ways of speaking,

lokapaññattiyo,

世间人所设立的许多概念。

the world's descriptions,

yāhi tathāgato voharati aparāmasan”ti.

无论如何！如来我只是因为要（帮助人们舍弃有关三种‘我得’的一切而愿意）宣讲（既真实又有根据的阿罗汉圣道与圣果——亦即全面明确究竟的四圣谛）真理，所以（准确无误地）使用这些表达工具；但是！并不会因为未来世的那些附佛（外道萨满教派和婆罗门教派之不切实际的幻想——佛性论、觉性论、自性论、空性论、本来面目论……回小向大论、权实论、常住论、三乘论、成佛论、化城论等等天花乱坠的偏执）之所说，而执着它们！”

with which the Tathagata expresses himself but without grasping to them."

第四品 ✫ 布吒婆楼请求皈依三宝 (Potthapada Asks to Refuge in 3-Jewels) [36]

☆ 受持五戒 Pañcasīla (Khp 2) ➾

➊ 我请求受持“不杀生”的学处；

➋ 我请求受持“不偷盗”的学处；

➌ 我请求受持“不邪淫”的学处；

➍ 我请求受持“不妄语”的学处；

➎ 我请求受持“不饮酒”的学处。

﹝第三十六卷 ➲﹞ 441. Evaṃ vutte, poṭṭhapādo paribbājako bhagavantaṃ etadavoca –

说到这里，游方者布吒婆楼，这么（恭敬地）对世尊说：

When this was said, Potthapada the wanderer said to the Blessed One:

“abhikkantaṃ, bhante! Abhikkantaṃ, bhante,

“妙极了，有德者啊！妙极了，有德者啊！

"Magnificent, Master Gotama! Magnificent!

seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya,

也就像，有德者啊！终于让一个已摔倒的人，可以被扶起！

Just as if he were to place upright what was overturned,

paṭicchannaṃ vā vivareyya,

或者像！终于让一件被隐藏（很久）的事情，可以被揭露！

to reveal what was hidden,

mūḷhassa vā maggaṃ ācikkheyya,

或者像！终于给已经误入歧途的痴迷者，指明希望的正道！

to show the way to one who was lost,

andhakāre vā telapajjotaṃ dhāreyya – ‘cakkhumanto rūpāni dakkhantī’ti.

或者像！终于把一盏光明的油灯带到了黑暗（的世代）之中——让那些惊慌失措的人，能够用有智慧的眼睛，看清楚将来的这些真相！

or to carry a lamp into the dark so that those with eyes could see forms,

Evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito.

就像这样！依据世尊您（不辞辛劳）通过种种譬喻解说（四圣谛）真理的规律——已经让我看见佛法，使它们变得完全清晰、闪耀着（智慧的）光芒，而广为人知了！

in the same way has Master Gotama — through many lines of reasoning — made the Dhamma clear.

Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.

我请求，皈依（三宝）！有德者啊！但愿（佛陀）世尊您、（佛陀的原始）教法和比丘僧团，作为我的皈依处！

I go to Master Gotama for refuge, to the Dhamma, and to the Sangha of monks.

Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.

请世尊您（慈悲）允许我，从今天起一直到命终，（您们）都已经是我的皈依处，让我成为一位亲近奉侍的优婆塞（——受持五戒的佛弟子）吧！”

May Master Gotama remember me as a lay follower who has gone to him for refuge, from this day forward, for life."

第五品 ✫ 心象舍利弗受具足戒 Cittahatthisāriputtaupasampadā (Citta Ordained Become Monk) [37~38]

☆ 照见法性（ Diṭṭheva dhamme ） ➾

“法性”是无为法，也叫做三法性或三法印（ Dhammatā ）；

也就是“诸法实相”的三种性质：

㈠ 诸行无常：现法没有时间；

㈡ 诸行是苦：灭苦没有渴爱；

㈢ 诸法无我：涅槃没有我见。

☆ 法不坏信（ Dhamme aveccappasādena ） ➾

对于正法，拥有永不退转之圆满纯净的信念，即：“① 由世尊所善说的——‘现法’是从切身内观而能当下觉悟（四圣谛的）真理，② （在觉悟的）当下是没有时间性的！③ 但愿每个人都来切身观察他自己身上殊胜的真理，④ 如果这样子（坚持地）做下去将会带来（涅槃的）结果；⑤ 因为觉悟这些（‘现法’的四圣谛）真理的确是已经被有智慧的圣者们所亲身证明过了！”

～《相应部经典·因缘相应·家主品·Pañcaverabhayasutta 五畏罪经》(SN 12.41)

﹝第三十七卷 ➲﹞ 442. Citto pana hatthisāriputto bhagavantaṃ etadavoca –

然后，心象舍利弗，也这么（恭敬地）对世尊说：

But Citta the elephant trainer's son said to the Blessed One:

“abhikkantaṃ, bhante; abhikkantaṃ, bhante!

“妙极了，有德者啊！妙极了，有德者啊！

"Magnificent, Master Gotama! Magnificent!

Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya,

也就像，有德者啊！终于让一个已摔倒的人，可以被扶起！

Just as if he were to place upright what was overturned...

paṭicchannaṃ vā vivareyya,

或者像！终于让一件被隐藏（很久）的事情，可以被揭露！

mūḷhassa vā maggaṃ ācikkheyya,

或者像！终于给已经误入歧途的痴迷者，指明希望的正道！

andhakāre vā telapajjotaṃ dhāreyya – ‘cakkhumanto rūpāni dakkhantī’ti.

或者像！终于把一盏光明的油灯带到了黑暗（的世代）之中——让那些惊慌失措的人，能够用有智慧的眼睛，看清楚将来的这些真相！

Evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito.

就像这样！依据世尊您（不辞辛劳）通过种种譬喻解说（四圣谛）真理的规律——已经让我看见佛法，使它们变得完全清晰、闪耀着（智慧的）光芒，而广为人知了！

in the same way has Master Gotama — through many lines of reasoning — made the Dhamma clear.

Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.

我请求，皈依（三宝）！有德者啊！但愿（佛陀）世尊您、（佛陀的原始）教法和比丘僧团，作为我的皈依处！

I go to Master Gotama for refuge, to the Dhamma, and to the Sangha of monks.

Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampadan”ti.

有德者啊！我希望能在世尊您的面前出家，请（慈悲）接受我，让我获得具足戒，成为一位出家（修行的比丘）吧！”

Let me obtain the Going Forth in the Blessed One's presence! Let me obtain Acceptance!"

﹝第三十八卷 ➲﹞ 443. Alattha kho citto hatthisāriputto bhagavato santike pabbajjaṃ, alattha upasampadaṃ.

因此，心象舍利弗，果真在世尊面前马上出了家，（僧团也慈悲）接受了他，随即让他获得了具足戒，然后（加入僧团）成为了一位出家（修行的比丘）！

So Citta the elephant trainer's son obtained the Going Forth in the Blessed One's presence; he obtained Acceptance.

Acirūpasampanno kho panāyasmā citto hatthisāriputto eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto na cirasseva –

于是，在获得了具足戒的不久，可尊敬的具寿心象舍利弗，让自己孤独一个人，过着不放逸的隐居生活，他不但热心奋发、更是努力精进，终于，正当他持续不算长的（修行）时间以后——

And not long after his Acceptance — dwelling alone, secluded, heedful, ardent, & resolute —

yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ –

正是为了（达成）这一无上的修行目标（的心愿）！拥有美好家庭的善男子们，才（毅然抉择）正确地离开俗家，以便让他自己能快点过着出家（修行）的生活——
he in no long time reached & remained in the supreme goal of the holy life, for which clansmen rightly go forth from home into homelessness,

brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.

就在此时此地的当下，他已经达到了并随时随地安住在了圣洁修行生活的终极观智当中，他全面地照见了自己身上的每个法性（——切身内观了四圣谛真理的所有细节）已经完全亲身证悟，而且实践了这些“诸法的实相”！

knowing & realizing it for himself in the here & now.

‘Khīṇā jāti,

（他接着知道：）“（轮回烦恼的）生（死漏流）已经被（自己）终结而消失无踪；

He knew: "Birth is ended,

vusitaṃ brahmacariyaṃ,

圣洁修行生活（的终极观智）已经完美无瑕地被（自己）实践安住；
the holy life fulfilled,

kataṃ karaṇīyaṃ,

应该被实践的任务（——遭遇各种艰难挑战的修行功课），也能被（他自己战胜而）获得了实现；
the task done.

nāparaṃ itthattāyā’ti – abbhaññāsi.

在完成了今生今世（的责任义务）以后，绝对不会有再一次进入母（胎）的机会，或有来生另一次的轮回！”他从完全智能够很快知道（有关于他自己的这些事）！

There is nothing further for the sake of this world."

Aññataro kho panāyasmā citto hatthisāriputto arahataṃ ahosīti.

因此，可尊敬的具寿心象舍利弗，再次迅速成为了许多阿罗汉中的一位。

And thus Ven. Elephant-trainer's Son became another one of the arahants.

Poṭṭhapādasuttaṃ niṭṭhitaṃ navamaṃ.

布吒婆楼经 ～（戒蕴品·）第九经终

About Potthapada: the Ninth.

～《长部经典·Poṭṭhapādasutta 布吒婆楼经》(DN 9, 406-443)

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.13 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【1】Dīghanikāya 长部经典 (DN 1-34, 1360)/《1》Sīlakkhandhavaggapāḷi 戒蕴品 (DN 1-13, 1-559)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10. Subhasutta 须婆经 (DN 10, 444-480)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Subhasuttaṃ

Subhamāṇavavatthu

444. Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā ānando sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme aciraparinibbute bhagavati. Tena kho pana samayena subho māṇavo todeyyaputto sāvatthiyaṃ paṭivasati kenacideva karaṇīyena.

445. Atha kho subho māṇavo todeyyaputto aññataraṃ māṇavakaṃ āmantesi – “ehi tvaṃ, māṇavaka, yena samaṇo ānando tenupasaṅkama; upasaṅkamitvā mama vacanena samaṇaṃ ānandaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha – ‘subho māṇavo todeyyaputto bhavantaṃ ānandaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’ti. Evañca vadehi – ‘sādhu kira bhavaṃ ānando yena subhassa māṇavassa todeyyaputtassa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’”ti.

446. “Evaṃ, bho”ti kho so māṇavako subhassa māṇavassa todeyyaputtassa paṭissutvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so māṇavako āyasmantaṃ ānandaṃ etadavoca – “subho māṇavo todeyyaputto bhavantaṃ ānandaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati; evañca vadeti – ‘sādhu kira bhavaṃ ānando yena subhassa māṇavassa todeyyaputtassa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’”ti.

447. Evaṃ vutte, āyasmā ānando taṃ māṇavakaṃ etadavoca – “akālo kho, māṇavaka. Atthi me ajja bhesajjamattā pītā. Appevanāma svepi upasaṅkameyyāma kālañca samayañca upādāyā”ti.

“Evaṃ, bho”ti kho so māṇavako āyasmato ānandassa paṭissutvā uṭṭhāyāsanā yena subho māṇavo todeyyaputto tenupasaṅkami; upasaṅkamitvā subhaṃ māṇavaṃ todeyyaputtaṃ etadavoca, “avocumhā kho mayaṃ bhoto vacanena taṃ bhavantaṃ ānandaṃ – ‘subho māṇavo todeyyaputto bhavantaṃ ānandaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati, evañca vadeti – “sādhu kira bhavaṃ ānando yena subhassa māṇavassa todeyyaputtassa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’”ti. Evaṃ vutte, bho, samaṇo ānando maṃ etadavoca – ‘akālo kho, māṇavaka. Atthi me ajja bhesajjamattā pītā. Appevanāma svepi upasaṅkameyyāma kālañca samayañca upādāyā’ti. Ettāvatāpi kho, bho, katameva etaṃ, yato kho so bhavaṃ ānando okāsamakāsi svātanāyapi upasaṅkamanāyā”ti.

448. Atha kho āyasmā ānando tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya cetakena bhikkhunā pacchāsamaṇena yena subhassa māṇavassa todeyyaputtassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.

Atha kho subho māṇavo todeyyaputto yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho subho māṇavo todeyyaputto āyasmantaṃ ānandaṃ etadavoca – “bhavañhi ānando tassa bhoto gotamassa dīgharattaṃ upaṭṭhāko santikāvacaro samīpacārī. Bhavametaṃ ānando jāneyya, yesaṃ so bhavaṃ gotamo dhammānaṃ vaṇṇavādī ahosi, yattha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesi. Katamesānaṃ kho, bho ānanda, dhammānaṃ so bhavaṃ gotamo vaṇṇavādī ahosi; kattha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesī”ti?

449. “Tiṇṇaṃ kho, māṇava, khandhānaṃ so bhagavā vaṇṇavādī ahosi; ettha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesi. Katamesaṃ tiṇṇaṃ? Ariyassa sīlakkhandhassa, ariyassa samādhikkhandhassa, ariyassa paññākkhandhassa. Imesaṃ kho, māṇava, tiṇṇaṃ khandhānaṃ so bhagavā vaṇṇavādī ahosi; ettha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesī”ti.

Sīlakkhandho

450. “Katamo pana so, bho ānanda, ariyo sīlakkhandho, yassa so bhavaṃ gotamo vaṇṇavādī ahosi, yattha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesī”ti?

“Idha, māṇava, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati – ‘sambādho gharāvāso rajopatho, abbhokāso pabbajjā, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti. So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati. So evaṃ pabbajito samāno pātimokkhasaṃvarasaṃvuto viharati, ācāragocarasampanno, anumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena, parisuddhājīvo, sīlasampanno, indriyesu guttadvāro, satisampajaññena samannāgato, santuṭṭho.

451. “Kathañca, māṇava, bhikkhu sīlasampanno hoti? Idha, māṇava, bhikkhu pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati. Yampi, māṇava, bhikkhu pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati; idampissa hoti sīlasmiṃ. (Yathā 194 yāva 210 anucchedesu evaṃ vitthāretabbaṃ).

“Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti, seyyathidaṃ – santikammaṃ paṇidhikammaṃ bhūtakammaṃ bhūrikammaṃ vassakammaṃ vossakammaṃ vatthukammaṃ vatthuparikammaṃ ācamanaṃ nhāpanaṃ juhanaṃ vamanaṃ virecanaṃ uddhaṃvirecanaṃ adhovirecanaṃ sīsavirecanaṃ kaṇṇatelaṃ nettatappanaṃ natthukammaṃ añjanaṃ paccañjanaṃ sālākiyaṃ sallakattiyaṃ dārakatikicchā mūlabhesajjānaṃ anuppadānaṃ osadhīnaṃ paṭimokkho iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Yampi, māṇava, bhikkhu yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṃ kappenti, seyyathidaṃ, santikammaṃ paṇidhikammaṃ…pe… osadhīnaṃ paṭimokkho iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṃ.

452. “Sa kho so [ayaṃ kho so (ka.)], māṇava, bhikkhu evaṃ sīlasampanno na kutoci bhayaṃ samanupassati, yadidaṃ sīlasaṃvarato. Seyyathāpi, māṇava, rājā khattiyo muddhāvasitto nihatapaccāmitto na kutoci bhayaṃ samanupassati, yadidaṃ paccatthikato. Evameva kho, māṇava, bhikkhu evaṃ sīlasampanno na kutoci bhayaṃ samanupassati, yadidaṃ sīlasaṃvarato. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti. Evaṃ kho, māṇava, bhikkhu sīlasampanno hoti.

453. “Ayaṃ kho so, māṇava, ariyo sīlakkhandho yassa so bhagavā vaṇṇavādī ahosi, yattha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesi. Atthi cevettha uttarikaraṇīyan”ti.

“Acchariyaṃ, bho ānanda, abbhutaṃ, bho ānanda! So cāyaṃ, bho ānanda, ariyo sīlakkhandho paripuṇṇo, no aparipuṇṇo. Evaṃ paripuṇṇaṃ cāhaṃ, bho, ānanda, ariyaṃ sīlakkhandhaṃ ito bahiddhā aññesu samaṇabrāhmaṇesu na samanupassāmi. Evaṃ paripuṇṇañca, bho ānanda, ariyaṃ sīlakkhandhaṃ ito bahiddhā aññe samaṇabrāhmaṇā attani samanupasseyyuṃ, te tāvatakeneva attamanā assu – ‘alamettāvatā, katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttarikaraṇīyan’ti. Atha ca pana bhavaṃ ānando evamāha – ‘atthi cevettha uttarikaraṇīyan’”ti [imassa anantaraṃ sī. pī. potthakesu “paṭhamabhāṇavāraṃ”ti pāṭho dissati].

Samādhikkhandho

454. “Katamo pana so, bho ānanda, ariyo samādhikkhandho, yassa so bhavaṃ gotamo vaṇṇavādī ahosi, yattha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesī”ti?

“Kathañca, māṇava, bhikkhu indriyesu guttadvāro hoti? Idha, māṇava, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī; yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī; yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti. Evaṃ kho, māṇava, bhikkhu indriyesu guttadvāro hoti.

455. “Kathañca, māṇava, bhikkhu satisampajaññena samannāgato hoti? Idha, māṇava, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. Evaṃ kho, māṇava, bhikkhu satisampajaññena samannāgato hoti.

456. “Kathañca, māṇava, bhikkhu santuṭṭho hoti? Idha, māṇava, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. Seyyathāpi, māṇava, pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti; evameva kho, māṇava, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. Evaṃ kho, māṇava, bhikkhu santuṭṭho hoti.

457. “So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātappaṭikkanto nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā.

458. “So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati abhijjhāya cittaṃ parisodheti. Byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī byāpādapadosā cittaṃ parisodheti. Thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti. Uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto uddhaccakukkuccā cittaṃ parisodheti. Vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.

459. “Seyyathāpi, māṇava, puriso iṇaṃ ādāya kammante payojeyya. Tassa te kammantā samijjheyyuṃ. So yāni ca porāṇāni iṇamūlāni tāni ca byantiṃ kareyya, siyā cassa uttariṃ avasiṭṭhaṃ dārabharaṇāya. Tassa evamassa – ‘ahaṃ kho pubbe iṇaṃ ādāya kammante payojesiṃ. Tassa me te kammantā samijjhiṃsu. Sohaṃ yāni ca porāṇāni iṇamūlāni tāni ca byantiṃ akāsiṃ, atthi ca me uttariṃ avasiṭṭhaṃ dārabharaṇāyā’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

460. “Seyyathāpi, māṇava, puriso ābādhiko assa dukkhito bāḷhagilāno; bhattañcassa nacchādeyya, na cassa kāye balamattā. So aparena samayena tamhā ābādhā mucceyya, bhattañcassa chādeyya, siyā cassa kāye balamattā. Tassa evamassa – ‘ahaṃ kho pubbe ābādhiko ahosiṃ dukkhito bāḷhagilāno, bhattañca me nacchādesi, na ca me āsi kāye balamattā. Somhi etarahi tamhā ābādhā mutto bhattañca me chādeti, atthi ca me kāye balamattā’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

461. “Seyyathāpi, māṇava, puriso bandhanāgāre baddho assa. So aparena samayena tamhā bandhanāgārā mucceyya sotthinā abbhayena, na cassa kiñci bhogānaṃ vayo. Tassa evamassa – ‘ahaṃ kho pubbe bandhanāgāre baddho ahosiṃ. Somhi etarahi tamhā bandhanāgārā mutto sotthinā abbhayena, natthi ca me kiñci bhogānaṃ vayo’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

462. “Seyyathāpi, māṇava, puriso dāso assa anattādhīno parādhīno na yenakāmaṃgamo. So aparena samayena tamhā dāsabyā mucceyya, attādhīno aparādhīno bhujisso yenakāmaṃgamo. Tassa evamassa – ‘ahaṃ kho pubbe dāso ahosiṃ anattādhīno parādhīno na yenakāmaṃgamo. Somhi etarahi tamhā dāsabyā mutto attādhīno aparādhīno bhujisso yenakāmaṃgamo’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

463. “Seyyathāpi, māṇava, puriso sadhano sabhogo kantāraddhānamaggaṃ paṭipajjeyya dubbhikkhaṃ sappaṭibhayaṃ. So aparena samayena taṃ kantāraṃ nitthareyya, sotthinā gāmantaṃ anupāpuṇeyya khemaṃ appaṭibhayaṃ. Tassa evamassa – ‘ahaṃ kho pubbe sadhano sabhogo kantāraddhānamaggaṃ paṭipajjiṃ dubbhikkhaṃ sappaṭibhayaṃ. Somhi etarahi kantāraṃ nitthiṇṇo, sotthinā gāmantaṃ anuppatto khemaṃ appaṭibhayan’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

464. “Evameva kho, māṇava, bhikkhu yathā iṇaṃ yathā rogaṃ yathā bandhanāgāraṃ yathā dāsabyaṃ yathā kantāraddhānamaggaṃ, evaṃ ime pañca nīvaraṇe appahīne attani samanupassati.

465. “Seyyathāpi, māṇava, yathā āṇaṇyaṃ yathā ārogyaṃ yathā bandhanāmokkhaṃ yathā bhujissaṃ yathā khemantabhūmiṃ. Evameva bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati.

466. “Tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati.

467. “So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.

“Seyyathāpi, māṇava, dakkho nhāpako vā nhāpakantevāsī vā kaṃsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṃ paripphosakaṃ sandeyya. Sāyaṃ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharaṇī. Evameva kho, māṇava, bhikkhu imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. Yampi, māṇava, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. Idampissa hoti samādhismiṃ.

468. “Puna caparaṃ, māṇava, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti.

“Seyyathāpi, māṇava, udakarahado gambhīro ubbhidodako. Tassa nevassa puratthimāya disāya udakassa āyamukhaṃ, na dakkhiṇāya disāya udakassa āyamukhaṃ, na pacchimāya disāya udakassa āyamukhaṃ, na uttarāya disāya udakassa āyamukhaṃ, devo ca na kālena kālaṃ sammā dhāraṃ anupaveccheyya. Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṃ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṃ assa. Evameva kho, māṇava, bhikkhu…pe… yampi, māṇava, bhikkhu vitakkavicārānaṃ vūpasamā… pe… dutiyaṃ jhānaṃ upasampajja viharati, so imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti. Idampissa hoti samādhismiṃ.

469. “Puna caparaṃ, māṇava, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – “upekkhako satimā sukhavihārī”ti, tatiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti.

“Seyyathāpi, māṇava, uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni antonimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṃ uppalānaṃ vā padumānaṃ vā puṇḍarīkānaṃ vā sītena vārinā apphuṭaṃ assa. Evameva kho, māṇava, bhikkhu…pe… yampi, māṇava, bhikkhu pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti. Idampissa hoti samādhismiṃ.

470. “Puna caparaṃ, māṇava, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti; nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti.

“Seyyathāpi, māṇava, puriso odātena vatthena sasīsaṃ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṃ assa. Evameva kho, māṇava, bhikkhu…pe… yampi, māṇava, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti; nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti. Idampissa hoti samādhismiṃ.

471. “Ayaṃ kho so, māṇava, ariyo samādhikkhandho yassa so bhagavā vaṇṇavādī ahosi, yattha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesi. Atthi cevettha uttarikaraṇīyan”ti.

“Acchariyaṃ, bho ānanda, abbhutaṃ, bho ānanda! So cāyaṃ, bho ānanda, ariyo samādhikkhandho paripuṇṇo, no aparipuṇṇo. Evaṃ paripuṇṇaṃ cāhaṃ, bho ānanda, ariyaṃ samādhikkhandhaṃ ito bahiddhā aññesu samaṇabrāhmaṇesu na samanupassāmi. Evaṃ paripuṇṇañca, bho ānanda, ariyaṃ samādhikkhandhaṃ ito bahiddhā aññe samaṇabrāhmaṇā attani samanupasseyyuṃ, te tāvatakeneva attamanā assu – ‘alamettāvatā, katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttarikaraṇīyan’ti. Atha ca pana bhavaṃ ānando evamāha – ‘atthi cevettha uttarikaraṇīyan’”ti.

Paññākkhandho

472. “Katamo pana so, bho ānanda, ariyo paññākkhandho, yassa bho bhavaṃ gotamo vaṇṇavādī ahosi, yattha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesī”ti?

“So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti. So evaṃ pajānāti – ‘ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo; idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddhan’ti.

“Seyyathāpi, māṇava, maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno anāvilo sabbākārasampanno. Tatrāssa suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā. Tamenaṃ cakkhumā puriso hatthe karitvā paccavekkheyya – ‘ayaṃ kho maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno anāvilo sabbākārasampanno. Tatridaṃ suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā’ti. Evameva kho, māṇava, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti. So evaṃ pajānāti – ‘ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedana-viddhaṃsanadhammo. Idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddhan’ti. Yampi, māṇava, bhikkhu evaṃ samāhite citte…pe… āneñjappatte ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti. So evaṃ pajānāti…pe… ettha paṭibaddhanti. Idampissa hoti paññāya.

473. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṃ kāyaṃ abhinimmānāya cittaṃ abhinīharati abhininnāmeti. So imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ.

“Seyyathāpi, māṇava, puriso muñjamhā īsikaṃ pavāheyya. Tassa evamassa – ‘ayaṃ muñjo ayaṃ īsikā; añño muñjo aññā īsikā; muñjamhā tveva īsikā pavāḷhā’ti. Seyyathā vā pana, māṇava, puriso asiṃ kosiyā pavāheyya. Tassa evamassa – ‘ayaṃ asi, ayaṃ kosi; añño asi, aññā kosi; kosiyā tveva asi pavāḷho’ti. Seyyathā vā pana, māṇava, puriso ahiṃ karaṇḍā uddhareyya. Tassa evamassa – ‘ayaṃ ahi, ayaṃ karaṇḍo; añño ahi, añño karaṇḍo; karaṇḍā tveva ahi ubbhato’ti. Evameva kho, māṇava, bhikkhu…pe… yampi, māṇava, bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṃ kāyaṃ abhinimmānāya cittaṃ abhinīharati abhininnāmeti…pe…. Idampissa hoti paññāya.

474. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṃ abhinīharati abhininnāmeti. So anekavihitaṃ iddhividhaṃ paccanubhoti. Ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti. Āvibhāvaṃ tirobhāvaṃ tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati seyyathāpi ākāse. Pathaviyāpi ummujjanimujjaṃ karoti, seyyathāpi udake. Udakepi abhijjamāne gacchati seyyathāpi pathaviyaṃ. Ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo. Imepi candimasūriye evaṃ mahiddhike evaṃ mahānubhāve pāṇinā parāmasati parimajjati. Yāva brahmalokāpi kāyena vasaṃ vatteti.

“Seyyathāpi, māṇava, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaññadeva bhājanavikatiṃ ākaṅkheyya, taṃ tadeva kareyya abhinipphādeyya. Seyyathā vā pana, māṇava, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṃ dantasmiṃ yaññadeva dantavikatiṃ ākaṅkheyya, taṃ tadeva kareyya abhinipphādeyya. Seyyathā vā pana, māṇava, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṃ suvaṇṇasmiṃ yaññadeva suvaṇṇavikatiṃ ākaṅkheyya, taṃ tadeva kareyya abhinipphādeyya. Evameva kho, māṇava, bhikkhu …pe… yampi māṇava bhikkhu evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṃ abhinīharati abhininnāmeti. So anekavihitaṃ iddhividhaṃ paccanubhoti. Ekopi hutvā bahudhā hoti …pe… yāva brahmalokāpi kāyena vasaṃ vatteti. Idampissa hoti paññāya.

475. “So evaṃ samāhite citte…pe… āneñjappatte dibbāya sotadhātuyā cittaṃ abhinīharati abhininnāmeti. So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca. Seyyathāpi, māṇava, puriso addhānamaggappaṭipanno. So suṇeyya bherisaddampi mudiṅgasaddampi saṅkhapaṇavadindimasaddampi. Tassa evamassa – ‘bherisaddo itipi mudiṅgasaddo itipi saṅkhapaṇavadindimasaddo iti’pi [itipīti (ka.)]. Evameva kho, māṇava, bhikkhu…pe…. Yampi māṇava, bhikkhu evaṃ samāhite citte…pe… āneñjappatte dibbāya sotadhātuyā cittaṃ abhinīharati abhininnāmeti. So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca. Idampissa hoti paññāya.

476. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṃ abhinīharati abhininnāmeti. So parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti, ‘sarāgaṃ vā cittaṃ sarāgaṃ cittan’ti pajānāti, ‘vītarāgaṃ vā cittaṃ vītarāgaṃ cittan’ti pajānāti, ‘sadosaṃ vā cittaṃ sadosaṃ cittan’ti pajānāti, ‘vītadosaṃ vā cittaṃ vītadosaṃ cittan’ti pajānāti, ‘samohaṃ vā cittaṃ samohaṃ cittan’ti pajānāti, ‘vītamohaṃ vā cittaṃ vītamohaṃ cittan’ti pajānāti, ‘saṅkhittaṃ vā cittaṃ saṅkhittaṃ cittan’ti pajānāti, ‘vikkhittaṃ vā cittaṃ vikkhittaṃ cittan’ti pajānāti, ‘mahaggataṃ vā cittaṃ mahaggataṃ cittan’ti pajānāti, ‘amahaggataṃ vā cittaṃ amahaggataṃ cittan’ti pajānāti, ‘sauttaraṃ vā cittaṃ sauttaraṃ cittan’ti pajānāti, ‘anuttaraṃ vā cittaṃ anuttaraṃ cittan’ti pajānāti, ‘samāhitaṃ vā cittaṃ samāhitaṃ cittan’ti pajānāti, ‘asamāhitaṃ vā cittaṃ asamāhitaṃ cittan’ti pajānāti, ‘vimuttaṃ vā cittaṃ vimuttaṃ cittan’ti pajānāti, ‘avimuttaṃ vā cittaṃ avimuttaṃ cittan’ti pajānāti.

“Seyyathāpi, māṇava, itthī vā puriso vā daharo yuvā maṇḍanajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṃ mukhanimittaṃ paccavekkhamāno sakaṇikaṃ vā sakaṇikanti jāneyya, akaṇikaṃ vā akaṇikanti jāneyya. Evameva kho, māṇava, bhikkhu…pe… yampi, māṇava, bhikkhu evaṃ samāhite…pe… āneñjappatte cetopariyañāṇāya cittaṃ abhinīharati abhininnāmeti. So parasattānaṃ purapuggalānaṃ cetasā ceto paricca pajānāti, sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajānāti…pe… avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajānāti. Idampissa hoti paññāya.

477. “So evaṃ samāhite citte…pe… āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhinīharati abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathidaṃ, ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto. So tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto; so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

“Seyyathāpi, māṇava, puriso sakamhā gāmā aññaṃ gāmaṃ gaccheyya; tamhāpi gāmā aññaṃ gāmaṃ gaccheyya; so tamhā gāmā sakaṃyeva gāmaṃ paccāgaccheyya. Tassa evamassa – ‘ahaṃ kho sakamhā gāmā amuṃ gāmaṃ agacchiṃ, tatra evaṃ aṭṭhāsiṃ evaṃ nisīdiṃ evaṃ abhāsiṃ evaṃ tuṇhī ahosiṃ. So tamhāpi gāmā amuṃ gāmaṃ gacchiṃ, tatrāpi evaṃ aṭṭhāsiṃ evaṃ nisīdiṃ evaṃ abhāsiṃ evaṃ tuṇhī ahosiṃ. Somhi tamhā gāmā sakaṃyeva gāmaṃ paccāgato’ti. Evameva kho, māṇava, bhikkhu…pe… yampi, māṇava, bhikkhu evaṃ samāhite citte…pe… āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhinīharati abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathidaṃ – ekampi jātiṃ…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Idampissa hoti paññāya.

478. “So evaṃ samāhite citte…pe… āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhinīharati abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti.

“Seyyathāpi, māṇava, majjhesiṅghāṭake pāsādo, tattha cakkhumā puriso ṭhito passeyya manusse gehaṃ pavisantepi nikkhamantepi rathikāyapi vīthiṃ sañcarante majjhesiṅghāṭake nisinnepi. Tassa evamassa – ‘ete manussā gehaṃ pavisanti, ete nikkhamanti, ete rathikāya vīthiṃ sañcaranti, ete majjhesiṅghāṭake nisinnā’ti. Evameva kho, māṇava, bhikkhu…pe… yampi, māṇava, bhikkhu evaṃ samāhite citte…pe… āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhinīharati abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti. Idampissa hoti paññāya.

479. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhinīharati abhininnāmeti. So idaṃ dukkhanti yathābhūtaṃ pajānāti, ayaṃ dukkhasamudayoti yathābhūtaṃ pajānāti, ayaṃ dukkhanirodhoti yathābhūtaṃ pajānāti, ayaṃ dukkhanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti; ime āsavāti yathābhūtaṃ pajānāti, ayaṃ āsavasamudayoti yathābhūtaṃ pajānāti, ayaṃ āsavanirodhoti yathābhūtaṃ pajānāti, ayaṃ āsavanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati, vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.

“Seyyathāpi, māṇava, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo. Tattha cakkhumā puriso tīre ṭhito passeyya sippikasambukampi sakkharakathalampi macchagumbampi carantampi tiṭṭhantampi. Tassa evamassa – ‘ayaṃ kho udakarahado accho vippasanno anāvilo. Tatrime sippikasambukāpi sakkharakathalāpi macchagumbāpi carantipi tiṭṭhantipī’ti. Evameva kho, māṇava, bhikkhu…pe… yampi, māṇava, bhikkhu evaṃ samāhite citte…pe… āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhinīharati abhininnāmeti. So idaṃ dukkhanti yathābhūtaṃ pajānāti…pe… āsavanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati, vimuttasmiṃ vimuttamiti ñāṇaṃ hoti, ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Idampissa hoti paññāya.

480. “Ayaṃ kho, so māṇava, ariyo paññākkhandho yassa so bhagavā vaṇṇavādī ahosi, yattha ca imaṃ janataṃ samādapesi nivesesi patiṭṭhāpesi. Natthi cevettha uttarikaraṇīyan”ti.

“Acchariyaṃ, bho ānanda, abbhutaṃ, bho ānanda! So cāyaṃ, bho ānanda, ariyo paññākkhandho paripuṇṇo, no aparipuṇṇo. Evaṃ paripuṇṇaṃ cāhaṃ, bho ānanda, ariyaṃ paññākkhandhaṃ ito bahiddhā aññesu samaṇabrāhmaṇesu na samanupassāmi. Natthi cevettha [na samanupassāmi…pe… natthi no kiñci (syā. ka.)] uttarikaraṇīyaṃ [uttariṃ karaṇīyanti (sī. syā. pī.) uttarikaraṇīyanti (ka.)]. Abhikkantaṃ, bho ānanda, abhikkantaṃ, bho ānanda! Seyyathāpi, bho ānanda, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti. Evamevaṃ bhotā ānandena anekapariyāyena dhammo pakāsito. Esāhaṃ, bho ānanda, taṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ ānando dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.

Subhasuttaṃ niṭṭhitaṃ dasamaṃ.

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十 须婆经

第一 诵品

一 如是我闻。一时，长老阿难，在世尊般涅槃后不久，住在舍卫城的祇树给孤独园。那时，堵提耶子须婆，因为某件要事，也住在舍卫城。

二 当时，堵提耶子须婆，告诉他的仆童说：“孩子！你到沙门阿难那里去。到了之后，替我问候，说‘堵提耶子须婆问候长老阿难，是否少病少恼、日常起居轻快便利、有气力、安稳而住？’替我问候沙门阿难少病少恼、起居轻快便利、有气力、安稳之后，再接着说：‘长老阿难，如果能慈悲怜悯，光临堵提耶子须婆的住所，那就太好了。’”

三 那位仆童回答堵提耶子须婆说：“是的。”然后就到长老阿难那里去。到了之后，问候长老阿难，相互说了些友好的、值得记忆的话后，就坐在一旁。坐在一旁的那位仆童，这样对长老阿难说：“堵提耶子须婆问候长老阿难，是否少病少恼、日常起居轻快便利、有气力、安稳而住？他还说：‘长老阿难，如果能慈悲怜悯，光临堵提耶子须婆的住所，那就太好了。’”

四 听了这话，长老阿难这样对那位仆童说：“孩子，我现在刚服了药，不太方便（出门）。不过，明天看机会合适的话就过去。”这时，那位仆童就从座位上起来，回到堵提耶子须婆那里去。到了之后，这样对堵提耶子须婆说：“我们按照您的话，去告诉了那位沙门阿难：‘堵提耶子须婆问候长老阿难，是否少病少恼、起居轻快便利、有气力、安稳而住？并且说：‘长老阿难，如果能慈悲怜悯，光临堵提耶子须婆的住所，那就太好了。’’听了这话，沙门阿难这样对我说：‘孩子！我现在刚服了药，不太方便。不过，明天看机会合适的话就过去。’所以，明天那位长老阿难，看情况允许的话，就会来拜访。”

五 于是，长老阿难在那天夜里过后，第二天上午，穿好衣服、拿起钵，让制多迦比丘作为随行的沙门，前往堵提耶子须婆的住所。到了之后，就在准备好的座位上坐下。这时，堵提耶子须婆走近长老阿难，到了跟前，和长老阿难相互问候，说了些亲切友好的话后，坐在一旁。坐在一旁的堵提耶子须婆，这样对长老阿难说：“尊者阿难，您长期侍奉、跟随、亲近那位尊者乔达摩。尊者阿难，您一定知道那位尊者乔达摩所称赞的、并用以劝导、教导、安立大众的那些法。阿难！那位尊者乔达摩所称赞的，是哪些法呢？他又将大众劝导、教导、安立在什么地方呢？”

六 “年轻人！那位世尊称赞三种聚集（蕴）。他在这三种聚集上劝导、教导、安立大众。是哪三种呢？就是圣戒蕴、圣定蕴、圣慧蕴。年轻人！这三种蕴，是那位世尊所称赞的，他就在这些法上劝导、教导、安立大众。” “再请问，阿难，那位尊者乔达摩所称赞的，用以劝导、教导、安立大众的圣戒蕴，具体是指什么呢？”

七～二九 “年轻人！如今有如来出现于世，是阿罗汉……乃至……年轻人！比丘就是这样具足戒行的。[详细内容如同《沙门果经》第四至六十三节所述]。”

三十 年轻人！这就是那位世尊所称赞的，用以劝导、教导、安立大众的圣戒蕴。然而，在这[佛法]之中，确实还有更高深之处需要修行。” “阿难！真是稀有啊！阿难！真是前所未有啊！阿难！这个圣戒蕴是如此圆满，并非不圆满。阿难！我在佛教之外的其他沙门、婆罗门中，从未见过如此圆满的圣戒蕴。阿难！如果佛教之外的其他沙门、婆罗门，在他们自己的[教团]中，能见到如此圆满的戒蕴，他们就会因此满足并且这样想：‘我们[该]做到的已经做到了，已经达到了沙门的目标，在此之上，我们再没有什么需要做的了！’然而，尊者阿难却说：‘确实在这其中，还有更高深之处需要修行。’”

须婆经第一诵品 终

第二 诵品

一～十二 “又请问阿难！那位尊者乔达摩所称赞的，用以劝导、教导、安立大众的圣定蕴，又是指什么呢？” “年轻人！比丘如何守护他的各个感官之门呢？……乃至……由远离（欲）而生的喜和乐遍满全身。[详细内容如同《沙门果经》第六十四至七十六节所述]。”

十三 年轻人！比丘确实远离了种种感官欲乐、远离了种种不善法之后，仍然有寻有伺，体验着由远离而生的喜和乐，达到并安住于初禅。他确实以初禅的、由远离而生的喜和乐，浸透、遍满、充满、洋溢他的身体，他全身没有一处不被这（初禅的）定生喜乐所遍满。这也是属于那定蕴的内容。

十四～十五 年轻人！更有比丘平息了寻和伺……乃至……没有一处不被（二禅的喜乐）遍满全身[详细内容如同该经第七十七至七十八节所述]。……乃至……这也是属于那定蕴的内容。

十六～十八 年轻人！更有比丘舍离了喜悦而安住……乃至……没有一处不被（三禅的妙乐）遍满全身[参照该经第七十七至七十八节]……乃至……这也是属于那定蕴的内容。

十九 年轻人！这就是那位世尊所称赞的，用以劝导、教导、安立大众的圣定蕴。然而，在这其中，确实还有更高深之处需要修行。” “阿难！真是稀有啊！阿难！真是前所未有啊！阿难！这个圣定蕴是如此圆满，并非不圆满。阿难！我在佛教之外的其他沙门、婆罗门中，从未见过如此圆满的定蕴。阿难！如果佛教之外的其他沙门、婆罗门，在他们自己的[教团]中，能见到如此圆满的定蕴，他们就会因此满足并且这样想：‘我们[该]做到的已经做到了，已经达到了沙门的目标，在此之上，我们再没有什么需要做的了！’然而，尊者阿难却说：‘确实在这其中，还有更高深之处需要修行。’”

二十～二十一 “再请问，阿难！那位尊者乔达摩所称赞的，用以劝导、教导、安立大众的慧蕴，又是指什么呢？” “[在此，有位比丘]，当他的心像这样寂静、纯净……乃至……[我的识确实是与此（身体）相关联的。][详细内容如同该经第八十三至八十四节所述]。”

二十二 年轻人！比丘的心像这样寂静、纯净、纯洁、无秽、远离了随烦恼，变得柔软、适于工作、稳固、达到不动摇时，他的心便倾向、专注于智见（知见）。他如此了知：“我这个身体是由物质构成的（色所成）、四大元素组成的、父母所生、靠饭食滋养长大的，它是无常的、会被损坏（破坏）、粉碎、断绝、坏灭之法；而我的识是与它相关联的，依赖它而存在的。” 这也是属于那慧蕴的内容。

二十三～二十四 他像这样心寂静……乃至……[具有所有大大小小的肢体]并且不同于（原来的）那个身体。[详细内容如同该经第八十五至八十六节]。

二十五～三十五 他像这样心寂静……乃至……证知：“不会再有下一生了。”[详细内容如同该经第八十七至九十八节]。

三十六 年轻人！比丘的心像这样寂静、纯净、纯洁、无秽、远离了随烦恼，变得柔软、适于工作、稳固、达到不动摇时，他的心便倾向、专注于漏尽智（诸漏灭尽之智）。他如实了知：“这是苦。”如实了知：“这是苦的起因（集）。”如实了知：“这是苦的熄灭（灭）。”如实了知：“这是导致苦熄灭的道路（道）。”如实了知：“这些是漏（烦恼）。”如实了知：“这是漏的起因（集）。”如实了知：“这是漏的熄灭（灭）。”如实了知：“这是导致漏熄灭的道路（道）。”当他如此了知、如此见到时，他的心从欲漏中解脱出来，从有漏（对存在的执取）中解脱出来，从无明漏中解脱出来。在解脱的时候，生起‘已经解脱’的智慧。他证知：“[我]的轮回之生已尽，清净的修行（梵行）已圆满建立，必须做的事情（所作）已经完成（已办），不会再有下一生了（不更来此生）。” 这也是属于那慧蕴的内容。

三十七 年轻人！这就是那位世尊所称赞的，用以劝导、教导、安立大众的圣慧蕴。在这之上再没有什么需要做的了。” “阿难！真是稀有啊！阿难！真是前所未有啊！再说，阿难！这个圣慧蕴是如此圆满，并非不圆满。而且阿难！我在佛教之外的其他沙门、婆罗门中，从未见过如此圆满的圣慧蕴。并且在这[慧解脱]之中，确实没有更高深之处需要修行了。稀有啊！尊师阿难！前所未有啊！尊师阿难！就像扶起摔倒的人，揭开被覆盖的东西，给迷路的人指示道路，在黑暗中带来油灯，让有眼睛的人能看见各种形色一样。正是这样，尊师阿难，您用种种善巧方便开示了佛法。尊师阿难！在此，我皈依世尊乔达摩，皈依法以及比丘僧团。尊师阿难！愿您接受我，从今天开始，直到生命终结，皈依成为一名优婆塞。”

须婆经 终

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.13 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【1】Dīghanikāya 长部经典 (DN 1-34, 1360)/《1》Sīlakkhandhavaggapāḷi 戒蕴品 (DN 1-13, 1-559)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11. Kevaṭṭasutta 坚固经 (DN 11, 481-500)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Kevaṭṭasuttaṃ

Kevaṭṭagahapatiputtavatthu

481. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā nāḷandāyaṃ viharati pāvārikambavane. Atha kho kevaṭṭo gahapatiputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho kevaṭṭo gahapatiputto bhagavantaṃ etadavoca – “ayaṃ, bhante, nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā bhagavati abhippasannā. Sādhu, bhante, bhagavā ekaṃ bhikkhuṃ samādisatu, yo uttarimanussadhammā, iddhipāṭihāriyaṃ karissati; evāyaṃ nāḷandā bhiyyoso mattāya bhagavati abhippasīdissatī”ti. Evaṃ vutte, bhagavā kevaṭṭaṃ gahapatiputtaṃ etadavoca – “na kho ahaṃ, kevaṭṭa, bhikkhūnaṃ evaṃ dhammaṃ desemi – etha tumhe, bhikkhave, gihīnaṃ odātavasanānaṃ uttarimanussadhammā iddhipāṭihāriyaṃ karothā”ti.

☸---------------------------------------------------------------------

一一 坚固经

一 我是这样听说的。某个时候，世尊住在拿兰陀城的波婆利芒果园。那时，居士子坚固前往拜访世尊。到了之后，向世尊行礼，然后坐在一旁。坐在一旁的居士子坚固对世尊这样说：

“世尊！这个拿兰陀城富饶繁荣，人口众多，人们对世尊非常信仰。太好了！世尊！世尊应该命令一位比丘，展示超越常人境界的神通奇迹。这样的话，这个拿兰陀城的民众，将会更加信仰世尊。”

听了这话，世尊告诉居士子坚固说：

“坚固！我确实不会这样教导比丘们：‘来，比丘们！你们去向穿着白衣的在家人们展示超越常人境界的神通奇迹吧。’”

☸.....................................................................

I have heard that on one occasion the Blessed One was staying at Nalanda in Pavarika's mango grove. Then Kevatta the householder approached the Blessed One and, on arrival, having bowed down, sat to one side. As he was sitting there he said to the Blessed One: "Lord, this Nalanda is powerful, both prosperous and populous, filled with people who have faith in the Blessed One. It would be good if the Blessed One were to direct a monk to display a miracle of psychic power from his superior human state so that Nalanda would to an even greater extent have faith in the Blessed One."

When this was said, the Blessed One said to Kevatta the householder, "Kevatta, I don't teach the monks in this way: 'Come, monks, display a miracle of psychic power to the lay people clad in white.'"

☸*********************************************************************

482. Dutiyampi kho kevaṭṭo gahapatiputto bhagavantaṃ etadavoca – “nāhaṃ, bhante, bhagavantaṃ dhaṃsemi; api ca, evaṃ vadāmi – ‘ayaṃ, bhante, nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā bhagavati abhippasannā. Sādhu, bhante, bhagavā ekaṃ bhikkhuṃ samādisatu, yo uttarimanussadhammā iddhipāṭihāriyaṃ karissati; evāyaṃ nāḷandā bhiyyoso mattāya bhagavati abhippasīdissatī’”ti. Dutiyampi kho bhagavā kevaṭṭaṃ gahapatiputtaṃ etadavoca – “na kho ahaṃ, kevaṭṭa, bhikkhūnaṃ evaṃ dhammaṃ desemi – etha tumhe, bhikkhave, gihīnaṃ odātavasanānaṃ uttarimanussadhammā iddhipāṭihāriyaṃ karothā’”ti.

☸---------------------------------------------------------------------

二 居士子坚固第二次对世尊这样说：

“世尊！我不是要冒犯世尊，只是再次这样说：世尊！这个拿兰陀城富饶繁荣，人口众多，人们对世尊非常信仰。太好了！世尊！世尊应该命令一位比丘，展示超越常人境界的神通奇迹。这样的话，拿兰陀城的民众，将会更加信仰世尊。”

世尊第二次告诉居士子坚固说：

“坚固！我确实不会这样教导比丘们：‘来，比丘们！你们去向穿着白衣的在家人们展示超越常人境界的神通奇迹吧。’”

☸.....................................................................

A second time... A third time, Kevatta the householder said to the Blessed One: "I won't argue with the Blessed One, but I tell you: Lord, this Nalanda is powerful, both prosperous and populous, filled with people who have faith in the Blessed One. It would be good if the Blessed One were to direct a monk to display a miracle of psychic power from his superior human state so that Nalanda would to an even greater extent have faith in the Blessed One."

☸*********************************************************************

Tatiyampi kho kevaṭṭo gahapatiputto bhagavantaṃ etadavoca – “nāhaṃ, bhante, bhagavantaṃ dhaṃsemi; api ca, evaṃ vadāmi – ‘ayaṃ, bhante, nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā bhagavati abhippasannā. Sādhu, bhante, bhagavā ekaṃ bhikkhuṃ samādisatu, yo uttarimanussadhammā iddhipāṭihāriyaṃ karissati. Evāyaṃ nāḷandā bhiyyoso mattāya bhagavati abhippasīdissatī’ti.

☸---------------------------------------------------------------------

三 居士子坚固第三次对世尊说：

“世尊！我不是要冒犯世尊，只是再次这样说：世尊！这个拿兰陀城富饶繁荣，人口众多，人们对世尊非常信仰。太好了！世尊！世尊应该命令一位比丘，展示超越常人境界的神通奇迹。这样的话，这个拿兰陀城的民众，将会更加信仰世尊。”

☸.....................................................................

A third time, the Blessed One said to Kevatta the householder, "Kevatta, I don't teach the monks in this way: 'Come, monks, display a miracle of psychic power to the lay people clad in white.'

☸*********************************************************************

Iddhipāṭihāriyaṃ

483. “Tīṇi kho imāni, kevaṭṭa, pāṭihāriyāni mayā sayaṃ abhiññā sacchikatvā paveditāni. Katamāni tīṇi? Iddhipāṭihāriyaṃ, ādesanāpāṭihāriyaṃ, anusāsanīpāṭihāriyaṃ.

☸---------------------------------------------------------------------

“坚固！有这三种奇迹（示导），是我亲自了知、证实后才开示的。是哪三种呢？就是：神通奇迹、读心（记心）奇迹、教诫奇迹。

☸.....................................................................

"Kevatta, there are these three miracles that I have declared, having directly known and realized them for myself. Which three? The miracle of psychic power, the miracle of telepathy, and the miracle of instruction.

☸*********************************************************************

484. “Katamañca, kevaṭṭa, iddhipāṭihāriyaṃ? Idha, kevaṭṭa, bhikkhu anekavihitaṃ iddhividhaṃ paccanubhoti. Ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ tirobhāvaṃ tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karoti seyyathāpi udake; udakepi abhijjamāne gacchati seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃ mahiddhike evaṃ mahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṃ vatteti.

☸---------------------------------------------------------------------

四 坚固！什么是神通奇迹呢？坚固！是指有比丘能够展现多种多样的神通变化：从一个身体显现为多个身体，从多个身体合为一个身体；能够显现或隐藏；能够穿墙、穿壁、穿山而过，毫无阻碍，如同在虚空中行走；

能够在大地中出没，如同在水中一样；能够在水面上行走而不沉没，如同在陆地上一样；能够在空中盘腿飞行，如同有翅膀的鸟儿一样；能够用手触摸到如此大神通、大威力的日月；甚至能够用身体到达梵天世界。

☸.....................................................................

The Miracle of Psychic Power

"And what is the miracle of psychic power? There is the case where a monk wields manifold psychic powers. Having been one he becomes many; having been many he becomes one. He appears. He vanishes. He goes unimpeded through walls, ramparts, and mountains as if through space. He dives in and out of the earth as if it were water. He walks on water without sinking as if it were dry land. Sitting cross-legged he flies through the air like a winged bird. With his hand he touches and strokes even the sun and moon, so mighty and powerful. He exercises influence with his body even as far as the Brahma worlds.

☸*********************************************************************

“Tamenaṃ aññataro saddho pasanno passati taṃ bhikkhuṃ anekavihitaṃ iddhividhaṃ paccanubhontaṃ – ekopi hutvā bahudhā hontaṃ, bahudhāpi hutvā eko hontaṃ; āvibhāvaṃ tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamānaṃ gacchantaṃ seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karontaṃ seyyathāpi udake; udakepi abhijjamāne gacchantaṃ seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamantaṃ seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃ mahiddhike evaṃ mahānubhāve pāṇinā parāmasantaṃ parimajjantaṃ yāva brahmalokāpi kāyena vasaṃ vattentaṃ.

☸---------------------------------------------------------------------

当某个有信心、已皈信的人，看见这位比丘能展现多种多样的神通变化：从一个身体显现为多个身体，从多个身体合为一个身体；能够显现或隐藏；能够穿墙、穿壁、穿山而过，毫无阻碍，如同在虚空中行走；能够在大地中出没，如同在水中一样；

能够在水面上行走而不沉没，如同在陆地上一样；能够在空中盘腿飞行，如同有翅膀的鸟儿一样；能够用手触摸到如此大神通、大威力的日月；甚至能够用身体到达梵天世界。

☸.....................................................................

"Then someone who has faith and conviction in him sees him wielding manifold psychic powers... exercising influence with his body even as far as the Brahma worlds.

☸*********************************************************************

“Tamenaṃ so saddho pasanno aññatarassa assaddhassa appasannassa āroceti – ‘acchariyaṃ vata, bho, abbhutaṃ vata, bho, samaṇassa mahiddhikatā mahānubhāvatā. Amāhaṃ bhikkhuṃ addasaṃ anekavihitaṃ iddhividhaṃ paccanubhontaṃ – ekopi hutvā bahudhā hontaṃ, bahudhāpi hutvā eko hontaṃ…pe… yāva brahmalokāpi kāyena vasaṃ vattentan’ti.

☸---------------------------------------------------------------------

五 那个有信心、已皈信的人，把这事告诉某个没有信心、未皈信的人说：‘朋友啊！真是稀有啊！朋友啊！真是前所未有啊！那位沙门有如此大的神通力、大威德啊！我见到一位比丘，能展现多种多样的神通变化：从一个身体显现为多个身体，从多个身体合为一个身体……乃至……能够用身体到达梵天世界。’

☸.....................................................................

He reports this to someone who has no faith and no conviction, telling him, 'Isn't it awesome. Isn't it astounding, how great the power, how great the prowess of this contemplative. Just now I saw him wielding manifold psychic powers... exercising influence with his body even as far as the Brahma worlds.'

☸*********************************************************************

“Tamenaṃ so assaddho appasanno taṃ saddhaṃ pasannaṃ evaṃ vadeyya – ‘atthi kho, bho, gandhārī nāma vijjā. Tāya so bhikkhu anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti…pe… yāva brahmalokāpi kāyena vasaṃ vattetī’ti.

☸---------------------------------------------------------------------

那个没有信心、未皈信的人，回答那个有信心、已皈信的人说：‘朋友啊！确实有一种叫做犍陀罗（Gandhārī）的咒术。那位比丘是依靠这种咒术，才展现出多种多样的神通变化的。也就是：从一个身体显现为多个身体，从多个身体合为一个身体……乃至……能够用身体到达梵天世界。’

☸.....................................................................

"Then the person without faith, without conviction, would say to the person with faith and with conviction: 'Sir, there is a charm called the Gandhari charm by which the monk wielded manifold psychic powers... exercising influence with his body even as far as the Brahma worlds.'

☸*********************************************************************

“Taṃ kiṃ maññasi, kevaṭṭa, api nu so assaddho appasanno taṃ saddhaṃ pasannaṃ evaṃ vadeyyā”ti? “Vadeyya, bhante”ti. “Imaṃ kho ahaṃ, kevaṭṭa, iddhipāṭihāriye ādīnavaṃ sampassamāno iddhipāṭihāriyena aṭṭīyāmi harāyāmi jigucchāmi”.

☸---------------------------------------------------------------------

坚固！你怎么想呢？那个没有信心、未皈信的人，难道不会对那个有信心、已皈信的人这样说吗？”

“世尊！可能会这样说。”

“是的，坚固！我正是因为看到了神通奇迹的这种过患，所以对神通奇迹感到厌恶、羞愧、想要避开它。

☸.....................................................................

What do you think, Kevatta — isn't that what the man without faith, without conviction, would say to the man with faith and with conviction?"

"Yes, lord, that's just what he would say."

"Seeing this drawback to the miracle of psychic power, Kevatta, I feel horrified, humiliated, and disgusted with the miracle of psychic power.

The Miracle of Telepathy

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Ādesanāpāṭihāriyaṃ

485. “Katamañca, kevaṭṭa, ādesanāpāṭihāriyaṃ? Idha, kevaṭṭa, bhikkhu parasattānaṃ parapuggalānaṃ cittampi ādisati, cetasikampi ādisati, vitakkitampi ādisati, vicāritampi ādisati – ‘evampi te mano, itthampi te mano, itipi te cittan’ti.

☸---------------------------------------------------------------------

六 再者，坚固！什么是读心（记说他心）奇迹呢？坚固！是指有比丘能够辨识其他有情、其他人的心、心所（心理活动）、寻（粗略思考）、伺（持续思考），而能指示说：‘你的意念是这样的，你的意念是那样的，你的心是如此的。’某个有信心、已皈信的人，看见那位比丘能辨识其他有情、其他人的心、心所、寻、伺，而指示说：‘你的意念是

这样的、你的意念是那样的、你的心是如此的。’

☸.....................................................................

"And what is the miracle of telepathy? There is the case where a monk reads the minds, the mental events, the thoughts, the ponderings of other beings, other individuals, [saying,] 'Such is your thinking, here is where your thinking is, thus is your mind.'

☸*********************************************************************

“Tamenaṃ aññataro saddho pasanno passati taṃ bhikkhuṃ parasattānaṃ parapuggalānaṃ cittampi ādisantaṃ, cetasikampi ādisantaṃ, vitakkitampi ādisantaṃ, vicāritampi ādisantaṃ – ‘evampi te mano, itthampi te mano, itipi te cittan’ti. Tamenaṃ so saddho pasanno aññatarassa assaddhassa appasannassa āroceti – ‘acchariyaṃ vata, bho, abbhutaṃ vata, bho, samaṇassa mahiddhikatā mahānubhāvatā. Amāhaṃ bhikkhuṃ addasaṃ parasattānaṃ parapuggalānaṃ cittampi ādisantaṃ, cetasikampi ādisantaṃ, vitakkitampi ādisantaṃ, vicāritampi ādisantaṃ – “evampi te mano, itthampi te mano, itipi te cittan’”ti.

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七 那个有信心、已皈信的人，又把这事告诉某个没有信心、未皈信的人说：‘朋友啊！真是稀有啊！朋友啊！真是前所未有啊！

那位沙门有如此大的神通力、大威德！我见到一位比丘，能辨识其他有情、其他人的心、心所、寻、伺，而指示说：“你的意念是这样的、你的意念是那样的、你的心是如此的。”’

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"Then someone who has faith and conviction in him sees him reading the minds... of other beings... He reports this to someone who has no faith and no conviction, telling him, 'Isn't it awesome. Isn't it astounding, how great the power, how great the prowess of this contemplative. Just now I saw him reading the minds... of other beings...'

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“Tamenaṃ so assaddho appasanno taṃ saddhaṃ pasannaṃ evaṃ vadeyya – ‘atthi kho, bho, maṇikā nāma vijjā; tāya so bhikkhu parasattānaṃ parapuggalānaṃ cittampi ādisati, cetasikampi ādisati, vitakkitampi ādisati, vicāritampi ādisati – ‘evampi te mano, itthampi te mano, itipi te cittan’”ti.

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听到这话的没有信心、未皈信的人，会对那个有信心、已皈信的人说：‘朋友啊！有一种叫做摩尼迦（Maṇikā）的咒术。那位比丘是依靠这种咒术，才能辨识其他有情、其他人的心、心所……乃至……“你的意念是这样的、你的意念是那样的、你的心是如此的。”’

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"Then the person without faith, without conviction, would say to the person with faith and with conviction: 'Sir, there is a charm called the Manika charm by which the monk read the minds... of other beings...'

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“Taṃ kiṃ maññasi, kevaṭṭa, api nu so assaddho appasanno taṃ saddhaṃ pasannaṃ evaṃ vadeyyā”ti? “Vadeyya, bhante”ti. “Imaṃ kho ahaṃ, kevaṭṭa, ādesanāpāṭihāriye ādīnavaṃ sampassamāno ādesanāpāṭihāriyena aṭṭīyāmi harāyāmi jigucchāmi”.

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坚固！你怎么想呢？那个没有信心、未皈信的人，难道不会对那个有信心、已皈信的人这样说吗？”

“世尊！可能会这样说。”

“是的，坚固！我正是因为看到了读心（记心）奇迹的这种过患，所以对这读心奇迹感到厌恶、羞愧、想要避开它。”

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What do you think, Kevatta — isn't that what the man without faith, without conviction, would say to the man with faith and with conviction?"

"Yes, lord, that's just what he would say."

"Seeing this drawback to the miracle of telepathy, Kevatta, I feel horrified, humiliated, and disgusted with the miracle of telepathy.

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Anusāsanīpāṭihāriyaṃ

486. “Katamañca, kevaṭṭa, anusāsanīpāṭihāriyaṃ? Idha, kevaṭṭa, bhikkhu evamanusāsati – ‘evaṃ vitakketha, mā evaṃ vitakkayittha, evaṃ manasikarotha, mā evaṃ manasākattha, idaṃ pajahatha, idaṃ upasampajja viharathā’ti. Idaṃ vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṃ.

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八 再者，坚固！什么是教诫奇迹呢？坚固！在这里，有比丘这样教导：‘你应该这样思惟，不应该那样思惟；应该这样作意（用心），不应该那样作意；舍弃这个，应该达到并安住于那个。’坚固！这就称为教诫奇迹。

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The Miracle of Instruction

"And what is the miracle of instruction? There is the case where a monk gives instruction in this way: 'Direct your thought in this way, don't direct it in that. Attend to things in this way, don't attend to them in that. Let go of this, enter and remain in that.' This, Kevatta, is called the miracle of instruction.

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“Puna caparaṃ, kevaṭṭa, idha tathāgato loke uppajjati arahaṃ sammāsambuddho …pe… (yathā 190-212 anucchedesu evaṃ vitthāretabbaṃ). Evaṃ kho, kevaṭṭa, bhikkhu sīlasampanno hoti…pe… paṭhamaṃ jhānaṃ upasampajja viharati. Idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṃ…pe… dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ…pe… catutthaṃ jhānaṃ upasampajja viharati. Idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṃ…pe… ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti…pe… idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṃ…pe… nāparaṃ itthattāyāti pajānāti…pe… idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṃ.

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九～四三 再者，坚固！如今有如来出现于世间，是阿罗汉、正等正觉者……乃至……（详细内容如同《沙门果经》第四至七十四节所述）。

四四 当他观察到自己已经舍离了五盖时，便生起喜悦；已生喜悦者，会感到快乐；内心快乐者，身体便感到轻安；身体轻安者，便感受到乐；有乐者，心便得定（三昧）。他远离了各种欲望，远离了种种不善法，有寻、有伺，体验着由远离而生的喜和乐，达到并安住于初禅。他让由远离而生的喜、乐，浸透、遍满、充盈、洋溢于全身；全身没有一处不被由远离而生的喜、乐所遍满。（详细内容如同该经第七十五节）。

四五 坚固！就好比熟练的澡堂师傅或他的徒弟，将沐浴粉撒在铜盆里，加水搅拌，使之湿润均匀，里里外外都渗透，但不会滴漏。坚固！同样地，［比丘］让由远离而生的喜、乐，浸透、遍满、充盈、洋溢于全身；全身没有一处不被由远离而生的喜、乐所遍满。（如同该经第七十六节）。

四六～四九 （如同该经第七十七至七十八节）。

五十～五一 达到并安住于第四禅……乃至……坚固！这也称为教诫奇迹。（如同该经第八十一至八十二节）。

五二 像这样，当心变得寂静、纯净、明洁、无瑕疵、远离了随烦恼、变得柔软、适业、稳固、达到不动摇时，比丘的心便倾向于智见……乃至……坚固！这也称为教诫奇迹。（详细内容如同该经第八十四至九十八节）。

五三～五六 ……证知‘此生已尽，不再有来生。’坚固！这，也称为教诫奇迹。（参照该经第八十四至九十八节）。

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"Furthermore, there is the case where a Tathagata appears in the world, worthy and rightly self-awakened. He teaches the Dhamma admirable in its beginning, admirable in its middle, admirable in its end. He proclaims the holy life both in its particulars and in its essence, entirely perfect, surpassingly pure.

"A householder or householder's son, hearing the Dhamma, gains conviction in the Tathagata and reflects: 'Household life is confining, a dusty path. The life gone forth is like the open air. It is not easy living at home to practice the holy life totally perfect, totally pure, like a polished shell. What if I were to shave off my hair and beard, put on the ochre robes, and go forth from the household life into homelessness?'

"So after some time he abandons his mass of wealth, large or small; leaves his circle of relatives, large or small; shaves off his hair and beard, puts on the ochre robes, and goes forth from the household life into homelessness.

"When he has thus gone forth, he lives restrained by the rules of the monastic code, seeing danger in the slightest faults. Consummate in his virtue, he guards the doors of his senses, is possessed of mindfulness and alertness, and is content.

The Lesser Section on Virtue

"And how is a monk consummate in virtue? Abandoning the taking of life, he abstains from the taking of life. He dwells with his rod laid down, his knife laid down, scrupulous, merciful, compassionate for the welfare of all living beings. This is part of his virtue.

"Abandoning the taking of what is not given, he abstains from taking what is not given. He takes only what is given, accepts only what is given, lives not by stealth but by means of a self that has become pure. This, too, is part of his virtue.

"Abandoning uncelibacy, he lives a celibate life, aloof, refraining from the sexual act that is the villager's way. This, too, is part of his virtue.

"Abandoning false speech, he abstains from false speech. He speaks the truth, holds to the truth, is firm, reliable, no deceiver of the world. This, too, is part of his virtue.

"Abandoning divisive speech he abstains from divisive speech. What he has heard here he does not tell there to break those people apart from these people here. What he has heard there he does not tell here to break these people apart from those people there. Thus reconciling those who have broken apart or cementing those who are united, he loves concord, delights in concord, enjoys concord, speaks things that create concord. This, too, is part of his virtue.

"Abandoning abusive speech, he abstains from abusive speech. He speaks words that are soothing to the ear, that are affectionate, that go to the heart, that are polite, appealing and pleasing to people at large. This, too, is part of his virtue.

"Abandoning idle chatter, he abstains from idle chatter. He speaks in season, speaks what is factual, what is in accordance with the goal, the Dhamma, and the Vinaya. He speaks words worth treasuring, seasonable, reasonable, circumscribed, connected with the goal. This, too, is part of his virtue.

"He abstains from damaging seed and plant life.

"He eats only once a day, refraining from the evening meal and from food at the wrong time of day.

"He abstains from dancing, singing, instrumental music, and from watching shows.

"He abstains from wearing garlands and from beautifying himself with scents and cosmetics.

"He abstains from high and luxurious beds and seats.

"He abstains from accepting gold and money.

"He abstains from accepting uncooked grain... raw meat... women and girls... male and female slaves... goats and sheep... fowl and pigs... elephants, cattle, steeds, and mares... fields and property.

"He abstains from running messages... from buying and selling... from dealing with false scales, false metals, and false measures... from bribery, deception, and fraud.

"He abstains from mutilating, executing, imprisoning, highway robbery, plunder, and violence.

"This, too, is part of his virtue.

The Intermediate Section on Virtue

"Whereas some brahmans and contemplatives, living off food given in faith, are addicted to damaging seed and plant life such as these — plants propagated from roots, stems, joints, buddings, and seeds — he abstains from damaging seed and plant life such as these. This, too, is part of his virtue.

"Whereas some brahmans and contemplatives, living off food given in faith, are addicted to consuming stored-up goods such as these — stored-up food, stored-up drinks, stored-up clothing, stored-up vehicles, stored-up bedding, stored-up scents, and stored-up meat — he abstains from consuming stored-up goods such as these. This, too, is part of his virtue.

"Whereas some brahmans and contemplatives, living off food given in faith, are addicted to watching shows such as these — dancing, singing, instrumental music, plays, ballad recitations, hand-clapping, cymbals and drums, magic lantern scenes, acrobatic and conjuring tricks, elephant fights, horse fights, buffalo fights, bull fights, goat fights, ram fights, cock fights, quail fights; fighting with staves, boxing, wrestling, war-games, roll calls, battle arrays, and regimental reviews — he abstains from watching shows such as these. This, too, is part of his virtue.

"Whereas some brahmans and contemplatives, living off food given in faith, are addicted to heedless and idle games such as these — eight-row chess, ten-row chess, chess in the air, hopscotch, spillikins, dice, stick games, hand-pictures, ball-games, blowing through toy pipes, playing with toy plows, turning somersaults, playing with toy windmills, toy measures, toy chariots, toy bows, guessing letters drawn in the air, guessing thoughts, mimicking deformities — he abstains from heedless and idle games such as these. This, too, is part of his virtue.

"Whereas some brahmans and contemplatives, living off food given in faith, are addicted to high and luxurious furnishings such as these — over-sized couches, couches adorned with carved animals, long-haired coverlets, multi-colored patchwork coverlets, white woolen coverlets, woolen coverlets embroidered with flowers or animal figures, stuffed quilts, coverlets with fringe, silk coverlets embroidered with gems; large woolen carpets; elephant, horse, and chariot rugs, antelope-hide rugs, deer-hide rugs; couches with awnings, couches with red cushions for the head and feet — he abstains from using high and luxurious furnishings such as these. This, too, is part of his virtue.

"Whereas some brahmans and contemplatives, living off food given in faith, are addicted to scents, cosmetics, and means of beautification such as these — rubbing powders into the body, massaging with oils, bathing in perfumed water, kneading the limbs, using mirrors, ointments, garlands, scents, creams, face-powders, mascara, bracelets, head-bands, decorated walking sticks, ornamented water-bottles, swords, fancy sunshades, decorated sandals, turbans, gems, yak-tail whisks, long-fringed white robes — he abstains from using scents, cosmetics, and means of beautification such as these. This, too, is part of his virtue.

"Whereas some brahmans and contemplatives, living off food given in faith, are addicted to talking about lowly topics such as these — talking about kings, robbers, ministers of state; armies, alarms, and battles; food and drink; clothing, furniture, garlands, and scents; relatives; vehicles; villages, towns, cities, the countryside; women and heroes; the gossip of the street and the well; tales of the dead; tales of diversity [philosophical discussions of the past and future], the creation of the world and of the sea, and talk of whether things exist or not — he abstains from talking about lowly topics such as these. This, too, is part of his virtue.

"Whereas some brahmans and contemplatives, living off food given in faith, are addicted to debates such as these — 'You understand this doctrine and discipline? I'm the one who understands this doctrine and discipline. How could you understand this doctrine and discipline? You're practicing wrongly. I'm practicing rightly. I'm being consistent. You're not. What should be said first you said last. What should be said last you said first. What you took so long to think out has been refuted. Your doctrine has been overthrown. You're defeated. Go and try to salvage your doctrine; extricate yourself if you can!' — he abstains from debates such as these. This, too, is part of his virtue.

"Whereas some brahmans and contemplatives, living off food given in faith, are addicted to running messages and errands for people such as these — kings, ministers of state, noble warriors, brahmans, householders, or youths [who say], 'Go here, go there, take this there, fetch that here' — he abstains from running messages and errands for people such as these. This, too, is part of his virtue.

"Whereas some brahmans and contemplatives, living off food given in faith, engage in scheming, persuading, hinting, belittling, and pursuing gain with gain, he abstains from forms of scheming and persuading [improper ways of trying to gain material support from donors] such as these. This, too, is part of his virtue.

The Great Section on Virtue

"Whereas some brahmans and contemplatives, living off food given in faith, maintain themselves by wrong livelihood, by such lowly arts as:

reading marks on the limbs [e.g., palmistry];

reading omens and signs;

interpreting celestial events [falling stars, comets];

interpreting dreams;

reading marks on the body [e.g., phrenology];

reading marks on cloth gnawed by mice;

offering fire oblations, oblations from a ladle, oblations of husks, rice powder, rice grains, ghee, and oil;

offering oblations from the mouth;

offering blood-sacrifices;

making predictions based on the fingertips;

geomancy;

laying demons in a cemetery;

placing spells on spirits;

reciting house-protection charms;

snake charming, poison-lore, scorpion-lore, rat-lore, bird-lore, crow-lore;

fortune-telling based on visions;

giving protective charms;

interpreting the calls of birds and animals —

he abstains from wrong livelihood, from lowly arts such as these.

"Whereas some brahmans and contemplatives, living off food given in faith, maintain themselves by wrong livelihood, by such lowly arts as: determining lucky and unlucky gems, garments, staffs, swords, spears, arrows, bows, and other weapons; women, boys, girls, male slaves, female slaves; elephants, horses, buffaloes, bulls, cows, goats, rams, fowl, quails, lizards, long-eared rodents, tortoises, and other animals — he abstains from wrong livelihood, from lowly arts such as these.

"Whereas some brahmans and contemplatives, living off food given in faith, maintain themselves by wrong livelihood, by such lowly arts as forecasting:

the rulers will march forth;

the rulers will march forth and return;

our rulers will attack, and their rulers will retreat;

their rulers will attack, and our rulers will retreat;

there will be triumph for our rulers and defeat for their rulers;

there will be triumph for their rulers and defeat for our rulers;

thus there will be triumph, thus there will be defeat —

he abstains from wrong livelihood, from lowly arts such as these.

"Whereas some brahmans and contemplatives, living off food given in faith, maintain themselves by wrong livelihood, by such lowly arts as forecasting:

there will be a lunar eclipse;

there will be a solar eclipse;

there will be an occultation of an asterism;

the sun and moon will go their normal courses;

the sun and moon will go astray;

the asterisms will go their normal courses;

the asterisms will go astray;

there will be a meteor shower;

there will be a darkening of the sky;

there will be an earthquake;

there will be thunder coming from a clear sky;

there will be a rising, a setting, a darkening, a brightening of the sun, moon, and asterisms;

such will be the result of the lunar eclipse... the rising, setting, darkening, brightening of the sun, moon, and asterisms —

he abstains from wrong livelihood, from lowly arts such as these.

"Whereas some brahmans and contemplatives, living off food given in faith, maintain themselves by wrong livelihood, by such lowly arts as forecasting:

there will be abundant rain; there will be a drought;

there will be plenty; there will be famine;

there will be rest and security; there will be danger;

there will be disease; there will be freedom from disease;

or they earn their living by counting, accounting, calculation, composing poetry, or teaching hedonistic arts and doctrines —

he abstains from wrong livelihood, from lowly arts such as these.

"Whereas some brahmans and contemplatives, living off food given in faith, maintain themselves by wrong livelihood, by such lowly arts as:

calculating auspicious dates for marriages, betrothals, divorces; for collecting debts or making investments and loans; for being attractive or unattractive; curing women who have undergone miscarriages or abortions;

reciting spells to bind a man's tongue, to paralyze his jaws, to make him lose control over his hands, or to bring on deafness;

getting oracular answers to questions addressed to a mirror, to a young girl, or to a spirit medium;

worshipping the sun, worshipping the Great Brahma, bringing forth flames from the mouth, invoking the goddess of luck —

he abstains from wrong livelihood, from lowly arts such as these.

"Whereas some brahmans and contemplatives, living off food given in faith, maintain themselves by wrong livelihood, by such lowly arts as:

promising gifts to devas in return for favors; fulfilling such promises;

demonology;

teaching house-protection spells;

inducing virility and impotence;

consecrating sites for construction;

giving ceremonial mouthwashes and ceremonial bathing;

offering sacrificial fires;

preparing emetics, purgatives, expectorants, diuretics, headache cures;

preparing ear-oil, eye-drops, oil for treatment through the nose, collyrium, and counter-medicines; curing cataracts, practicing surgery, practicing as a children's doctor, administering medicines and treatments to cure their after-effects —

he abstains from wrong livelihood, from lowly arts such as these. This, too, is part of his virtue.

"A monk thus consummate in virtue sees no danger anywhere from his restraint through virtue. Just as a head-anointed noble warrior king who has defeated his enemies sees no danger anywhere from his enemies, in the same way the monk thus consummate in virtue sees no danger anywhere from his restraint through virtue. Endowed with this noble aggregate of virtue, he is inwardly sensitive to the pleasure of being blameless. This is how a monk is consummate in virtue.

Sense Restraint

"And how does a monk guard the doors of his senses? On seeing a form with the eye, he does not grasp at any theme or details by which — if he were to dwell without restraint over the faculty of the eye — evil, unskillful qualities such as greed or distress might assail him. On hearing a sound with the ear... On smelling an odor with the nose... On tasting a flavor with the tongue... On touching a tactile sensation with the body... On cognizing an idea with the intellect, he does not grasp at any theme or details by which — if he were to dwell without restraint over the faculty of the intellect — evil, unskillful qualities such as greed or distress might assail him. Endowed with this noble restraint over the sense faculties, he is inwardly sensitive to the pleasure of being blameless. This is how a monk guards the doors of his senses.

Mindfulness & Alertness

"And how is a monk possessed of mindfulness and alertness? When going forward and returning, he acts with alertness. When looking toward and looking away... when bending and extending his limbs... when carrying his outer cloak, his upper robe, and his bowl... when eating, drinking, chewing, and tasting... when urinating and defecating... when walking, standing, sitting, falling asleep, waking up, talking, and remaining silent, he acts with alertness. This is how a monk is possessed of mindfulness and alertness.

Contentedness

"And how is a monk content? Just as a bird, wherever it goes, flies with its wings as its only burden; so too is he content with a set of robes to provide for his body and almsfood to provide for his hunger. Wherever he goes, he takes only his barest necessities along. This is how a monk is content.

Abandoning the Hindrances

"Endowed with this noble aggregate of virtue, this noble restraint over the sense faculties, this noble mindfulness and alertness, and this noble contentment, he seeks out a secluded dwelling: a forest, the shade of a tree, a mountain, a glen, a hillside cave, a charnel ground, a jungle grove, the open air, a heap of straw. After his meal, returning from his alms round, he sits down, crosses his legs, holds his body erect, and brings mindfulness to the fore.

"Abandoning covetousness with regard to the world, he dwells with an awareness devoid of covetousness. He cleanses his mind of covetousness. Abandoning ill will and anger, he dwells with an awareness devoid of ill will, sympathetic with the welfare of all living beings. He cleanses his mind of ill will and anger. Abandoning sloth & drowsiness, he dwells with an awareness devoid of sloth & drowsiness, mindful, alert, percipient of light. He cleanses his mind of sloth & drowsiness. Abandoning restlessness and anxiety, he dwells undisturbed, his mind inwardly stilled. He cleanses his mind of restlessness and anxiety. Abandoning uncertainty, he dwells having crossed over uncertainty, with no perplexity with regard to skillful mental qualities. He cleanses his mind of uncertainty.

"Suppose that a man, taking a loan, invests it in his business affairs. His business affairs succeed. He repays his old debts and there is extra left over for maintaining his wife. The thought would occur to him, 'Before, taking a loan, I invested it in my business affairs. Now my business affairs have succeeded. I have repaid my old debts and there is extra left over for maintaining my wife.' Because of that he would experience joy and happiness.

"Now suppose that a man falls sick — in pain and seriously ill. He does not enjoy his meals, and there is no strength in his body. As time passes, he eventually recovers from that sickness. He enjoys his meals and there is strength in his body. The thought would occur to him, 'Before, I was sick... Now I am recovered from that sickness. I enjoy my meals and there is strength in my body.' Because of that he would experience joy and happiness.

"Now suppose that a man is bound in prison. As time passes, he eventually is released from that bondage, safe and sound, with no loss of property. The thought would occur to him, 'Before, I was bound in prison. Now I am released from that bondage, safe and sound, with no loss of my property.' Because of that he would experience joy and happiness.

"Now suppose that a man is a slave, subject to others, not subject to himself, unable to go where he likes. As time passes, he eventually is released from that slavery, subject to himself, not subject to others, freed, able to go where he likes. The thought would occur to him, 'Before, I was a slave... Now I am released from that slavery, subject to myself, not subject to others, freed, able to go where I like.' Because of that he would experience joy and happiness.

"Now suppose that a man, carrying money and goods, is traveling by a road through desolate country. As time passes, he eventually emerges from that desolate country, safe and sound, with no loss of property. The thought would occur to him, 'Before, carrying money and goods, I was traveling by a road through desolate country. Now I have emerged from that desolate country, safe and sound, with no loss of my property.' Because of that he would experience joy and happiness.

"In the same way, when these five hindrances are not abandoned in himself, the monk regards it as a debt, a sickness, a prison, slavery, a road through desolate country. But when these five hindrances are abandoned in himself, he regards it as unindebtedness, good health, release from prison, freedom, a place of security. Seeing that they have been abandoned within him, he becomes glad. Glad, he becomes enraptured. Enraptured, his body grows tranquil. His body tranquil, he is sensitive to pleasure. Feeling pleasure, his mind becomes concentrated.

The Four Jhanas

"Quite withdrawn from sensuality, withdrawn from unskillful mental qualities, he enters and remains in the first jhana: rapture and pleasure born from withdrawal, accompanied by directed thought and evaluation. He permeates and pervades, suffuses and fills this very body with the rapture and pleasure born from withdrawal. Just as if a skilled bathman or bathman's apprentice would pour bath powder into a brass basin and knead it together, sprinkling it again and again with water, so that his ball of bath powder — saturated, moisture-laden, permeated within and without — would nevertheless not drip; even so, the monk permeates... this very body with the rapture and pleasure born of withdrawal. There is nothing of his entire body unpervaded by rapture and pleasure born from withdrawal.

"This, too, is called the miracle of instruction.

"Furthermore, with the stilling of directed thoughts & evaluations, he enters and remains in the second jhana: rapture and pleasure born of composure, unification of awareness free from directed thought and evaluation — internal assurance. He permeates and pervades, suffuses and fills this very body with the rapture and pleasure born of composure. Just like a lake with spring-water welling up from within, having no inflow from the east, west, north, or south, and with the skies supplying abundant showers time and again, so that the cool fount of water welling up from within the lake would permeate and pervade, suffuse and fill it with cool waters, there being no part of the lake unpervaded by the cool waters; even so, the monk permeates... this very body with the rapture and pleasure born of composure. There is nothing of his entire body unpervaded by rapture and pleasure born of composure.

"This, too, is called the miracle of instruction.

"And furthermore, with the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasant abiding.' He permeates and pervades, suffuses and fills this very body with the pleasure divested of rapture. Just as in a lotus pond, some of the lotuses, born and growing in the water, stay immersed in the water and flourish without standing up out of the water, so that they are permeated and pervaded, suffused and filled with cool water from their roots to their tips, and nothing of those lotuses would be unpervaded with cool water; even so, the monk permeates... this very body with the pleasure divested of rapture. There is nothing of his entire body unpervaded with pleasure divested of rapture.

"This, too, is called the miracle of instruction.

"And furthermore, with the abandoning of pleasure and stress — as with the earlier disappearance of elation and distress — he enters and remains in the fourth jhana: purity of equanimity and mindfulness, neither-pleasure nor stress. He sits, permeating the body with a pure, bright awareness. Just as if a man were sitting covered from head to foot with a white cloth so that there would be no part of his body to which the white cloth did not extend; even so, the monk sits, permeating the body with a pure, bright awareness. There is nothing of his entire body unpervaded by pure, bright awareness.

"This, too, is called the miracle of instruction.

Insight Knowledge

"With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to knowledge and vision. He discerns: 'This body of mine is endowed with form, composed of the four primary elements, born from mother and father, nourished with rice and porridge, subject to inconstancy, rubbing, pressing, dissolution, and dispersion. And this consciousness of mine is supported here and bound up here.' Just as if there were a beautiful beryl gem of the purest water — eight faceted, well polished, clear, limpid, consummate in all its aspects, and going through the middle of it was a blue, yellow, red, white, or brown thread — and a man with good eyesight, taking it in his hand, were to reflect on it thus: 'This is a beautiful beryl gem of the purest water, eight faceted, well polished, clear, limpid, consummate in all its aspects. And this, going through the middle of it, is a blue, yellow, red, white, or brown thread.' In the same way — with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability — the monk directs and inclines it to knowledge and vision. He discerns: 'This body of mine is endowed with form, composed of the four primary elements, born from mother and father, nourished with rice and porridge, subject to inconstancy, rubbing, pressing, dissolution, and dispersion. And this consciousness of mine is supported here and bound up here.'

"This, too, is called the miracle of instruction.

The Mind-made Body

"With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to creating a mind-made body. From this body he creates another body, endowed with form, made of the mind, complete in all its parts, not inferior in its faculties. Just as if a man were to draw a reed from its sheath. The thought would occur to him: 'This is the sheath, this is the reed. The sheath is one thing, the reed another, but the reed has been drawn out from the sheath.' Or as if a man were to draw a sword from its scabbard. The thought would occur to him: 'This is the sword, this is the scabbard. The sword is one thing, the scabbard another, but the sword has been drawn out from the scabbard.' Or as if a man were to pull a snake out from its slough. The thought would occur to him: 'This is the snake, this is the slough. The snake is one thing, the slough another, but the snake has been pulled out from the slough.' In the same way — with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, the monk directs and inclines it to creating a mind-made body. From this body he creates another body, endowed with form, made of the mind, complete in all its parts, not inferior in its faculties.

"This, too, is called the miracle of instruction.

Supranormal Powers

"With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to the modes of supranormal powers. He wields manifold supranormal powers. Having been one he becomes many; having been many he becomes one. He appears. He vanishes. He goes unimpeded through walls, ramparts, and mountains as if through space. He dives in and out of the earth as if it were water. He walks on water without sinking as if it were dry land. Sitting cross-legged he flies through the air like a winged bird. With his hand he touches and strokes even the sun and moon, so mighty and powerful. He exercises influence with his body even as far as the Brahma worlds. Just as a skilled potter or his assistant could craft from well-prepared clay whatever kind of pottery vessel he likes, or as a skilled ivory-carver or his assistant could craft from well-prepared ivory any kind of ivory-work he likes, or as a skilled goldsmith or his assistant could craft from well-prepared gold any kind of gold article he likes; in the same way — with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability — the monk directs and inclines it to the modes of supranormal powers... He exercises influence with his body even as far as the Brahma worlds.

"This, too, is called the miracle of instruction.

Clairaudience

"With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to the divine ear-element. He hears — by means of the divine ear-element, purified and surpassing the human — both kinds of sounds: divine and human, whether near or far. Just as if a man traveling along a highway were to hear the sounds of kettledrums, small drums, conchs, cymbals, and tom-toms. He would know, 'That is the sound of kettledrums, that is the sound of small drums, that is the sound of conchs, that is the sound of cymbals, and that is the sound of tom-toms.' In the same way — with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability — the monk directs and inclines it to the divine ear-element. He hears — by means of the divine ear-element, purified and surpassing the human — both kinds of sounds: divine and human, whether near or far.

"This, too, is called the miracle of instruction.

Mind Reading

"With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to knowledge of the awareness of other beings. He knows the awareness of other beings, other individuals, having encompassed it with his own awareness. He discerns a mind with passion as a mind with passion, and a mind without passion as a mind without passion. He discerns a mind with aversion as a mind with aversion, and a mind without aversion as a mind without aversion. He discerns a mind with delusion as a mind with delusion, and a mind without delusion as a mind without delusion. He discerns a restricted mind as a restricted mind, and a scattered mind as a scattered mind. He discerns an enlarged mind as an enlarged mind, and an unenlarged mind as an unenlarged mind. He discerns an excelled mind [one that is not at the most excellent level] as an excelled mind, and an unexcelled mind as an unexcelled mind. He discerns a concentrated mind as a concentrated mind, and an unconcentrated mind as an unconcentrated mind. He discerns a released mind as a released mind, and an unreleased mind as an unreleased mind. Just as if a young woman — or man — fond of ornaments, examining the reflection of her own face in a bright mirror or a bowl of clear water would know 'blemished' if it were blemished, or 'unblemished' if it were not. In the same way — with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability — the monk directs and inclines it to knowledge of the awareness of other beings. He knows the awareness of other beings, other individuals, having encompassed it with his own awareness. He discerns a mind with passion as a mind with passion, and a mind without passion as a mind without passion... a released mind as a released mind, and an unreleased mind as an unreleased mind.

"This, too, is called the miracle of instruction.

Recollection of Past Lives

"With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to knowledge of the recollection of past lives (lit: previous homes). He recollects his manifold past lives, i.e., one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, one hundred thousand, many aeons of cosmic contraction, many aeons of cosmic expansion, many aeons of cosmic contraction and expansion, [recollecting], 'There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I re-arose here.' Thus he recollects his manifold past lives in their modes and details. Just as if a man were to go from his home village to another village, and then from that village to yet another village, and then from that village back to his home village. The thought would occur to him, 'I went from my home village to that village over there. There I stood in such a way, sat in such a way, talked in such a way, and remained silent in such a way. From that village I went to that village over there, and there I stood in such a way, sat in such a way, talked in such a way, and remained silent in such a way. From that village I came back home.' In the same way — with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability — the monk directs and inclines it to knowledge of the recollection of past lives. He recollects his manifold past lives... in their modes and details.

"This, too, is called the miracle of instruction.

The Passing Away & Re-appearance of Beings

"With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to knowledge of the passing away and re-appearance of beings. He sees — by means of the divine eye, purified and surpassing the human — beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma: 'These beings — who were endowed with bad conduct of body, speech, and mind, who reviled the noble ones, held wrong views and undertook actions under the influence of wrong views — with the break-up of the body, after death, have re-appeared in the plane of deprivation, the bad destination, the lower realms, in hell. But these beings — who were endowed with good conduct of body, speech, and mind, who did not revile the noble ones, who held right views and undertook actions under the influence of right views — with the break-up of the body, after death, have re-appeared in the good destinations, in the heavenly world.' Thus — by means of the divine eye, purified and surpassing the human — he sees beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma. Just as if there were a tall building in the central square [of a town], and a man with good eyesight standing on top of it were to see people entering a house, leaving it, walking along the street, and sitting in the central square. The thought would occur to him, 'These people are entering a house, leaving it, walking along the streets, and sitting in the central square.' In the same way — with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability — the monk directs and inclines it to knowledge of the passing away and re-appearance of beings. He sees — by means of the divine eye, purified and surpassing the human — beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma...

"This, too, is called the miracle of instruction.

The Ending of Mental Fermentations

"With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, the monk directs and inclines it to the knowledge of the ending of the mental fermentations. He discerns, as it has come to be, that 'This is stress... This is the origination of stress... This is the cessation of stress... This is the way leading to the cessation of stress... These are mental fermentations... This is the origination of fermentations... This is the cessation of fermentations... This is the way leading to the cessation of fermentations.' His heart, thus knowing, thus seeing, is released from the fermentation of sensuality, the fermentation of becoming, the fermentation of ignorance. With release, there is the knowledge, 'Released.' He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.' Just as if there were a pool of water in a mountain glen — clear, limpid, and unsullied — where a man with good eyesight standing on the bank could see shells, gravel, and pebbles, and also shoals of fish swimming about and resting, and it would occur to him, 'This pool of water is clear, limpid, and unsullied. Here are these shells, gravel, and pebbles, and also these shoals of fish swimming about and resting.' In the same way — with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability — the monk directs and inclines it to the knowledge of the ending of the mental fermentations. He discerns, as it has come to be, that 'This is stress... This is the origination of stress... This is the cessation of stress... This is the way leading to the cessation of stress... These are mental fermentations... This is the origination of fermentations... This is the cessation of fermentations... This is the way leading to the cessation of fermentations.' His heart, thus knowing, thus seeing, is released from the fermentation of sensuality, the fermentation of becoming, the fermentation of ignorance. With release, there is the knowledge, 'Released.' He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'

"This, too, is called the miracle of instruction.

☸*********************************************************************

“Imāni kho, kevaṭṭa, tīṇi pāṭihāriyāni mayā sayaṃ abhiññā sacchikatvā paveditāni”.

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六七 坚固！这三种神通，是我亲自证知、体证后而宣说的。

☸.....................................................................

"These are the three miracles that I declare, Kevatta, having directly known and realized them for myself.

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Bhūtanirodhesakabhikkhuvatthu

487. “Bhūtapubbaṃ, kevaṭṭa, imasmiññeva bhikkhusaṅghe aññatarassa bhikkhuno evaṃ cetaso parivitakko udapādi – ‘kattha nu kho ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?

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坚固！过去，就在这个比丘僧团中，有一位比丘，心中生起了这样的思考：“这四大种，即：地界、水界、火界、风界，究竟在何处完全息灭呢？”

☸.....................................................................

Conversations with the Gods

"Once, Kevatta, this train of thought arose in the awareness of a certain monk in this very community of monks: 'Where do these four great elements — the earth property, the liquid property, the fire property, and the wind property — cease without remainder?'

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488. “Atha kho so, kevaṭṭa, bhikkhu tathārūpaṃ samādhiṃ samāpajji, yathāsamāhite citte devayāniyo maggo pāturahosi. Atha kho so, kevaṭṭa, bhikkhu yena cātumahārājikā devā tenupasaṅkami; upasaṅkamitvā cātumahārājike deve etadavoca – ‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?

☸---------------------------------------------------------------------

那时，坚固！那位比丘进入了那样的定境，当心达到定境时，通往天界的道路显现了。

六八 那时，坚固！那位比丘前往四大王天众天神的住处，到了之后，这样问四大王天众天神：“朋友们！这四大种，即：地界、水界、火界、风界，究竟在何处完全息灭呢？”

☸.....................................................................

Then he attained to such a state of concentration that the way leading to the gods appeared in his centered mind. So he approached the gods of the retinue of the Four Great Kings and, on arrival, asked them, 'Friends, where do these four great elements — the earth property, the liquid property, the fire property, and the wind property — cease without remainder?'

☸*********************************************************************

“Evaṃ vutte, kevaṭṭa, cātumahārājikā devā taṃ bhikkhuṃ etadavocuṃ – ‘mayampi kho, bhikkhu, na jānāma, yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātūti [vāyodhātu. atthi kho (pī. evamuparipi)]. Atthi kho [vāyodhātu. atthi kho (pī. evamuparipi)], bhikkhu, cattāro mahārājāno amhehi abhikkantatarā ca paṇītatarā ca. Te kho etaṃ jāneyyuṃ, yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.

☸---------------------------------------------------------------------

这样问之后，坚固！四大王天众天神回答那位比丘说：“比丘！我们也不知道这四大种，即：

地界、水界、火界、风界，在何处完全息灭。不过，比丘！有四大天王，比我们更超胜、更卓越。他们应该知道这四大种，即：地界、水界、火界、风界，在何处完全息灭。”

☸.....................................................................

"When this was said, the gods of the retinue of the Four Great Kings said to the monk, 'We also don't know where the four great elements... cease without remainder. But there are the Four Great Kings who are higher and more sublime than we. They should know where the four great elements... cease without remainder.'

☸*********************************************************************

489. “Atha kho so, kevaṭṭa, bhikkhu yena cattāro mahārājāno tenupasaṅkami; upasaṅkamitvā cattāro mahārāje etadavoca – ‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti? Evaṃ vutte, kevaṭṭa, cattāro mahārājāno taṃ bhikkhuṃ etadavocuṃ – ‘mayampi kho, bhikkhu, na jānāma, yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu, āpodhātu tejodhātu vāyodhātūti. Atthi kho, bhikkhu, tāvatiṃsā nāma devā amhehi abhikkantatarā ca paṇītatarā ca. Te kho etaṃ jāneyyuṃ, yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.

☸---------------------------------------------------------------------

六九 那时，坚固！那位比丘前往四大天王的住处，到了之后，问四大天王：“朋友们！这四大种，即：地界、水界、火界、风界，究竟在何处完全息灭呢？”

这样问之后，坚固！四大天王回答那位比丘说：“比丘！我们也不知道这四大种，即：地界、水界、火界、风界，在何处完全息灭。比丘！有称为三十三天的天神，比我们更超胜、更卓越。他们应该知道这四大种，即：地界……乃至……风界，在何处完全息灭。”

☸.....................................................................

"So the monk approached the Four Great Kings and, on arrival, asked them, 'Friends, where do these four great elements... cease without remainder?'

"When this was said, the Four Great Kings said to the monk, 'We also don't know where the four great elements... cease without remainder. But there are the gods of the Thirty-three who are higher and more sublime than we. They should know...'

☸*********************************************************************

490. “Atha kho so, kevaṭṭa, bhikkhu yena tāvatiṃsā devā tenupasaṅkami; upasaṅkamitvā tāvatiṃse deve etadavoca – ‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti? Evaṃ vutte, kevaṭṭa, tāvatiṃsā devā taṃ bhikkhuṃ etadavocuṃ – ‘mayampi kho, bhikkhu, na jānāma, yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātūti. Atthi kho, bhikkhu, sakko nāma devānamindo amhehi abhikkantataro ca paṇītataro ca. So kho etaṃ jāneyya, yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.

☸---------------------------------------------------------------------

七十 那时，坚固！那位比丘前往三十三天的住处，到了之后，问三十三天神：“朋友们！这四大种，即：地界……乃至……风界，究竟在何处完全息灭呢？”

这样问之后，坚固！三十三天神回答那位比丘说：“比丘！我们也不知道这四大种，即：地界……乃至……风界，在何处完全息灭。比丘！有比我们更超胜、更卓越的，名为帝释天主（Sakka）。

他应该知道这四大种，即：地界……乃至……风界，在何处完全息灭。”

☸.....................................................................

"So the monk approached the gods of the Thirty-three and, on arrival, asked them, 'Friends, where do these four great elements... cease without remainder?'

"When this was said, the gods of the Thirty-three said to the monk, 'We also don't know where the four great elements... cease without remainder. But there is Sakka, the ruler of the gods, who is higher and more sublime than we. He should know... '

☸*********************************************************************

491. “Atha kho so, kevaṭṭa, bhikkhu yena sakko devānamindo tenupasaṅkami; upasaṅkamitvā sakkaṃ devānamindaṃ etadavoca – ‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti? Evaṃ vutte, kevaṭṭa, sakko devānamindo taṃ bhikkhuṃ etadavoca – ‘ahampi kho, bhikkhu, na jānāmi, yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātūti. Atthi kho, bhikkhu, yāmā nāma devā…pe…

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七一 那时，坚固！那位比丘前往帝释天主的住处，……[乃至]……“……比丘！有称为夜摩天的天神，比我更超胜、更卓越，他们应该知道这四大种，即……[乃至]……在何处完全息灭。”

☸.....................................................................

"So the monk approached Sakka, the ruler of the gods, and, on arrival, asked him, 'Friend, where do these four great elements... cease without remainder?'

"When this was said, Sakka, the ruler of the gods, said to the monk, 'I also don't know where the four great elements... cease without remainder. But there are the Yama gods who are higher and more sublime than I. They should know...'...

☸*********************************************************************

suyāmo nāma devaputto…

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七二 那时，坚固！那位比丘前往夜摩天的住处……[乃至]……“……比丘！有名为须夜摩天子，比我们更超胜、更卓越，他应该知道……。”

☸.....................................................................

"The Yama gods said, 'We also don't know... But there is the god named Suyama... He should know...'...

☸*********************************************************************

tusitā nāma devā…

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七三 那时，坚固！那位比丘前往须夜摩天子的住处……[乃至]……“……比丘！有称为兜率天的天神，比我们更超胜、更卓越，他们应该知道……。”

☸.....................................................................

"Suyama said, 'I also don't know...

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santussito nāma devaputto…

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七四 那时，坚固！那位比丘前往兜率天的住处……（乃至）……“……比丘！有名为善兜率天子（Santusita），比我们更超胜、更卓越，他应该知道……。”

☸.....................................................................

But there is the god named Santusita... He should know...'...

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nimmānaratī nāma devā …

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七五 那时，坚固！那位比丘前往善兜率天子的住处……[乃至]……“……比丘！有称为乐化天的天神，比我们更超胜、更卓越，他们应该知道……。”

☸.....................................................................

"Santusita said, 'I also don't know... But there are the Nimmanarati gods... They should know...'...

☸*********************************************************************

sunimmito nāma devaputto…

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七六 那时，坚固！那位比丘前往乐化天的住处……[乃至]……“……比丘！有名为善化天子（Sunimmita），比我们更超胜、更卓越，他应该知道……。”

☸.....................................................................

"The Nimmanarati gods said, 'We also don't know... But there is the god named Sunimmita... He should know...'...

☸*********************************************************************

paranimmitavasavattī nāma devā…

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七七 那时，坚固！那位比丘前往善化天子的住处……[乃至]……“……比丘！有称为他化自在天的天神，比我们更超胜、更卓越，他们应该知道……。”

☸.....................................................................

"Sunimmita said, 'I also don't know... But there are the Paranimmitavasavatti gods... They should know...'...

☸*********************************************************************

vasavattī nāma devaputto amhehi abhikkantataro ca paṇītataro ca. So kho etaṃ jāneyya, yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.

☸---------------------------------------------------------------------

七八 那时，坚固！那位比丘前往他化自在天的住处……[乃至]……“……比丘，有名为自在天子（Vasavattī），比我们更超胜、更卓越，他应该知道……。”

☸.....................................................................

"The Paranimmitavasavatti gods said, 'We also don't know... But there is the god named Paranimmita Vasavatti... He should know...'...

☸*********************************************************************

492. “Atha kho so, kevaṭṭa, bhikkhu yena vasavattī devaputto tenupasaṅkami; upasaṅkamitvā vasavattiṃ devaputtaṃ etadavoca – ‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti? Evaṃ vutte, kevaṭṭa, vasavattī devaputto taṃ bhikkhuṃ etadavoca – ‘ahampi kho, bhikkhu, na jānāmi yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātūti. Atthi kho, bhikkhu, brahmakāyikā nāma devā amhehi abhikkantatarā ca paṇītatarā ca. Te kho etaṃ jāneyyuṃ, yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.

☸---------------------------------------------------------------------

七九 那时，坚固！那位比丘前往自在天子的住处……[乃至]……“……比丘，有称为梵众天的天神，比我更超胜、更卓越，他们应该知道……。”

☸.....................................................................

"So the monk approached the god Vasavatti and, on arrival, asked him, 'Friend, where do these four great elements... cease without remainder?'

"When this was said, the god Vasavatti said to the monk, 'I also don't know where the four great elements... cease without remainder. But there are the gods of the retinue of Brahma who are higher and more sublime than I. They should know where the four great elements... cease without remainder'...

☸*********************************************************************

493. “Atha kho so, kevaṭṭa, bhikkhu tathārūpaṃ samādhiṃ samāpajji, yathāsamāhite citte brahmayāniyo maggo pāturahosi. Atha kho so, kevaṭṭa, bhikkhu yena brahmakāyikā devā tenupasaṅkami; upasaṅkamitvā brahmakāyike deve etadavoca – ‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti? Evaṃ vutte, kevaṭṭa, brahmakāyikā devā taṃ bhikkhuṃ etadavocuṃ – ‘mayampi kho, bhikkhu, na jānāma, yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātūti. Atthi kho, bhikkhu, brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṃ amhehi abhikkantataro ca paṇītataro ca. So kho etaṃ jāneyya, yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātū”ti.

☸---------------------------------------------------------------------

八十 那时，坚固！那位比丘进入了那样的定境，当心达到定境时，通往梵天界的道路显现了。那时，那位比丘前往梵众天的住处，到了之后，问梵众天神：“朋友们！这四大种，即：地界……乃至……风界，究竟在何处完全息灭呢？”这样问之后，坚固！梵众天神这样回答比丘：“比丘！我们也不知道这四大种，即：地界……乃至……风界，在何处完全息灭。比丘！有梵天、大梵天、征服者、不被征服者、全见者、全能者、主权者、制造者、创造者、最高者、任命者与统治者、一切已生和将生之父。他比我们更超胜、更卓越。他应该知道这四大种，即：地界……乃至……风界，在何处完全息灭。”

☸.....................................................................

"Then the monk attained to such a state of concentration that the way leading to the gods of the retinue of Brahma appeared in his centered mind. So he approached the gods of the retinue of Brahma and, on arrival, asked them, 'Friends, where do these four great elements — the earth property, the liquid property, the fire property, and the wind property — cease without remainder?'

"When this was said, the gods of the retinue of Brahma said to the monk, 'We also don't know where the four great elements... cease without remainder. But there is Brahma, the Great Brahma, the Conqueror, the Unconquered, the All-Seeing, All-Powerful, the Sovereign Lord, the Maker, Creator, Chief, Appointer and Ruler, Father of All That Have Been and Shall Be. He is higher and more sublime than we. He should know where the four great elements... cease without remainder.'

☸*********************************************************************

“‘Kahaṃ panāvuso, etarahi so mahābrahmā’ti? ‘Mayampi kho, bhikkhu, na jānāma, yattha vā brahmā yena vā brahmā yahiṃ vā brahmā; api ca, bhikkhu, yathā nimittā dissanti, āloko sañjāyati, obhāso pātubhavati, brahmā pātubhavissati, brahmuno hetaṃ pubbanimittaṃ pātubhāvāya, yadidaṃ āloko sañjāyati, obhāso pātubhavatī’ti. Atha kho so, kevaṭṭa, mahābrahmā nacirasseva pāturahosi.

☸---------------------------------------------------------------------

“朋友们，那么，那位大梵天现在在哪里呢？”

“比丘！我们也不知道梵天在哪里，或者梵天是怎样的。但是，比丘！当征兆出现，光明生起，光辉显现时，梵天将会出现。因为光明生起、光辉显现，这就是梵天出现的前兆。”

八一 那时，坚固！那位大梵天没过多久就出现了。

☸.....................................................................

"'But where, friends, is the Great Brahma now?'

"'Monk, we also don't know where Brahma is or in what way Brahma is. But when signs appear, light shines forth, and a radiance appears, Brahma will appear. For these are the portents of Brahma's appearance: light shines forth and a radiance appears.'

"Then it was not long before Brahma appeared.

☸*********************************************************************

494. “Atha kho so, kevaṭṭa, bhikkhu yena so mahābrahmā tenupasaṅkami; upasaṅkamitvā taṃ mahābrahmānaṃ etadavoca – ‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātū”ti? Evaṃ vutte, kevaṭṭa, so mahābrahmā taṃ bhikkhuṃ etadavoca – ‘ahamasmi, bhikkhu, brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānan’ti.

☸---------------------------------------------------------------------

那时，坚固！那位比丘前往那位大梵天的住处，到了之后，问大梵天：“朋友！这四大种，即：地界……乃至……风界，究竟在何处完全息灭呢？”

这样问之后，坚固！那位大梵天回答那位比丘说：“比丘！我是梵天、大梵天、征服者、不被征服者、全见者、全能者、主权者、制造者、创造者、最高者、任命者与统治者、一切已生和将生之父。”

☸.....................................................................

"So the monk approached the Great Brahma and, on arrival, said, 'Friend, where do these four great elements — the earth property, the liquid property, the fire property, and the wind property — cease without remainder?'

"When this was said, the Great Brahma said to the monk, 'I, monk, am Brahma, the Great Brahma, the Conqueror, the Unconquered, the All-Seeing, All-Powerful, the Sovereign Lord, the Maker, Creator, Chief, Appointer and Ruler, Father of All That Have Been and Shall Be.'

☸*********************************************************************

“Dutiyampi kho so, kevaṭṭa, bhikkhu taṃ mahābrahmānaṃ etadavoca – ‘na khohaṃ taṃ, āvuso, evaṃ pucchāmi – “tvamasi brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānan”ti. Evañca kho ahaṃ taṃ, āvuso, pucchāmi – “kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātū’”ti?

☸---------------------------------------------------------------------

八二 坚固！那位比丘第二次问大梵天：“朋友！我并非问您：‘您是梵天、大梵天、征服者、不被征服者、全见者、全能者、主权者、制造者、创造者、最高者、任命者与统治者、一切已生和将生之父吗？’朋友！我是问您：‘这四大种，即：地界……乃至……风界，究竟在何处完全息灭呢？’”

☸.....................................................................

A second time, the monk said to the Great Brahma, 'Friend, I didn't ask you if you were Brahma, the Great Brahma, the Conqueror, the Unconquered, the All-Seeing, All-Powerful, the Sovereign Lord, the Maker, Creator, Chief, Appointer and Ruler, Father of All That Have Been and Shall Be. I asked you where these four great elements — the earth property, the liquid property, the fire property, and the wind property — cease without remainder.'

☸*********************************************************************

“Dutiyampi kho so, kevaṭṭa, mahābrahmā taṃ bhikkhuṃ etadavoca – ‘ahamasmi, bhikkhu, brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānan’ti.

☸---------------------------------------------------------------------

坚固！那位大梵天第二次回答那位比丘说：“比丘！我是梵天、大梵天、征服者、不被征服者、全见者、全能者、主权者、制造者、创造者、最高者、任命者与统治者、一切已生和将生之父。”

☸.....................................................................

"A second time, the Great Brahma said to the monk, 'I, monk, am Brahma, the Great Brahma, the Conqueror, the Unconquered, the All-Seeing, All-Powerful, the Sovereign Lord, the Maker, Creator, Chief, Appointer and Ruler, Father of All That Have Been and Shall Be.'

☸*********************************************************************

Tatiyampi kho so, kevaṭṭa, bhikkhu taṃ mahābrahmānaṃ etadavoca – ‘na khohaṃ taṃ, āvuso, evaṃ pucchāmi – “tvamasi brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānan”ti. Evañca kho ahaṃ taṃ, āvuso, pucchāmi – “kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātū’”ti?

☸---------------------------------------------------------------------

八三 坚固！那位比丘第三次问那位大梵天：“朋友！我并非问您：‘您是梵天、大梵天、征服者、不被征服者、全见者、全能者、主权者、制造者、创造者、最高者、任命者与统治者、一切已生和将生之父吗？’朋友！我确实是问您：‘这四大种，即：地界……乃至……风界，究竟在何处完全息灭呢？’”

☸.....................................................................

"A third time, the monk said to the Great Brahma, 'Friend, I didn't ask you if you were Brahma, the Great Brahma, the Conqueror, the Unconquered, the All-Seeing, All-Powerful, the Sovereign Lord, the Maker, Creator, Chief, Appointer and Ruler, Father of All That Have Been and Shall Be. I asked you where these four great elements — the earth property, the liquid property, the fire property, and the wind property — cease without remainder.'

☸*********************************************************************

495. “Atha kho so, kevaṭṭa, mahābrahmā taṃ bhikkhuṃ bāhāyaṃ gahetvā ekamantaṃ apanetvā taṃ bhikkhuṃ etadavoca – ‘ime kho maṃ, bhikkhu, brahmakāyikā devā evaṃ jānanti, “natthi kiñci brahmuno aññātaṃ, natthi kiñci brahmuno adiṭṭhaṃ, natthi kiñci brahmuno aviditaṃ, natthi kiñci brahmuno asacchikatan”ti. Tasmāhaṃ tesaṃ sammukhā na byākāsiṃ. Ahampi kho, bhikkhu, na jānāmi yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātūti. Tasmātiha, bhikkhu, tuyhevetaṃ dukkaṭaṃ, tuyhevetaṃ aparaddhaṃ, yaṃ tvaṃ taṃ bhagavantaṃ atidhāvitvā bahiddhā pariyeṭṭhiṃ āpajjasi imassa pañhassa veyyākaraṇāya. Gaccha tvaṃ, bhikkhu, tameva bhagavantaṃ upasaṅkamitvā imaṃ pañhaṃ puccha, yathā ca te bhagavā byākaroti, tathā naṃ dhāreyyāsī’ti.

☸---------------------------------------------------------------------

那时，那位大梵天抓住那位比丘的手臂，带到一旁，对那位比丘说：“比丘！这些梵众天的天神们这样认为我：‘没有什么事物是梵天不知道的，没有什么事物是梵天没看见的，没有什么事物是梵天不了解的，没有什么事物是梵天未体证的。’因此，我不在他们面前解答。比丘！我也不知道这四大种，即：地界……乃至……风界，在何处完全息灭。所以，比丘！你这样做是错误的，是你不对，你越过了世尊而在外面寻求这个问题的解答。去吧，比丘！你回到世尊那里去问这个问题，无论世尊怎样为你解答，你都应当铭记于心。”

☸.....................................................................

"Then the Great Brahma, taking the monk by the arm and leading him off to one side, said to him, 'These gods of the retinue of Brahma believe, "There is nothing that the Great Brahma does not know. There is nothing that the Great Brahma does not see. There is nothing of which the Great Brahma is unaware. There is nothing that the Great Brahma has not realized." That is why I did not say in their presence that I, too, don't know where the four great elements... cease without remainder. So you have acted wrongly, acted incorrectly, in bypassing the Blessed One in search of an answer to this question elsewhere. Go right back to the Blessed One and, on arrival, ask him this question. However he answers it, you should take it to heart.'

☸*********************************************************************

496. “Atha kho so, kevaṭṭa, bhikkhu – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya evameva brahmaloke antarahito mama purato pāturahosi. Atha kho so, kevaṭṭa, bhikkhu maṃ abhivādetvā ekamantaṃ nisīdi, ekamantaṃ nisinno kho, kevaṭṭa, so bhikkhu maṃ etadavoca – ‘kattha nu kho, bhante, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?

☸---------------------------------------------------------------------

八四 那时，坚固！那位比丘——就像强壮的人伸直弯曲的手臂，或弯曲伸直的手臂那样快——从梵天世界消失，出现在我的面前。那时，坚固！那位比丘向我行礼后，坐在一旁。坚固！坐在一旁的那位比丘这样问我：“世尊！这四大种，即：地界、水界、火界、风界，究竟在何处完全息灭呢？”

☸.....................................................................

"Then — just as a strong man might extend his flexed arm or flex his extended arm — the monk disappeared from the Brahma world and immediately appeared in front of me. Having bowed down to me, he sat to one side. As he was sitting there he said to me, 'Lord, where do these four great elements — the earth property, the liquid property, the fire property, and the wind property — cease without remainder?'

☸*********************************************************************

Tīradassisakuṇupamā

☼ 【视岸鸟喻】

497. “Evaṃ vutte, ahaṃ, kevaṭṭa, taṃ bhikkhuṃ etadavocaṃ –

“这样问之后，坚固！我这样回答那位比丘：

"When this was said, I said to him,

‘bhūtapubbaṃ, bhikkhu, sāmuddikā vāṇijā tīradassiṃ sakuṇaṃ gahetvā nāvāya samuddaṃ ajjhogāhanti.

‘比丘！从前，有些航海的商人带着识岸鸟上船，驶入海洋。

'Once, monk, some sea-faring merchants took a shore-sighting bird and set sail in their ship.

Te atīradakkhiniyā nāvāya tīradassiṃ sakuṇaṃ muñcanti.

当他们航行到看不见陆地时，他们放出识岸鸟。

When they could not see the shore, they released the shore-sighting bird.

So gacchateva puratthimaṃ disaṃ, gacchati dakkhiṇaṃ disaṃ, gacchati pacchimaṃ disaṃ, gacchati uttaraṃ disaṃ, gacchati uddhaṃ disaṃ, gacchati anudisaṃ.

那鸟儿飞向东方、飞向南方、飞向西方、飞向北方、飞向上方、飞向各中间方向。

It flew to the east, south, west, north, straight up, and to all the intermediate points of the compass.

Sace so samantā tīraṃ passati, tathāgatakova [tathāpakkantova (syā.)] hoti.

如果它看到任何方向有海岸，它就确实飞向那里。

If it saw the shore in any direction, it flew there.

Sace pana so samantā tīraṃ na passati, tameva nāvaṃ paccāgacchati.

但是，如果它在任何方向都看不到海岸，它就飞回那艘船。

If it did not see the shore in any direction, it returned right back to the ship.

Evameva kho tvaṃ, bhikkhu, yato yāva brahmalokā pariyesamāno imassa pañhassa veyyākaraṇaṃ nājjhagā, atha mamaññeva santike paccāgato. ’”

比丘！你也正是这样，遍寻至梵天世界以求这个问题的解答而未得，最终还是回到了我这里。’”

In the same way, monk, having gone as far as the Brahma world in search of an answer to your question, you have come right back to my presence.'"

【一】～四大灭处？

“‘Na kho eso, bhikkhu, pañho evaṃ pucchitabbo – “kattha nu kho, bhante, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātū”ti?

“‘然而，比丘！问题不应这样问：“世尊！这四大种，即：地界、水界、火界、风界，在何处完全息灭无余？”

"'Your question should not be phrased in this way: "Where do these four great elements — the earth property, the liquid property, the fire property, and the wind property — cease without remainder?"

498. Evañca kho eso, bhikkhu, pañho pucchitabbo –

比丘，问题应该这样问：

Instead, it should be phrased like this:

“Kattha āpo ca pathavī, tejo vāyo na gādhati;

“水、地、火、风，在何处无立足之地？

"Where do water, earth, fire, & wind have no footing?

Kattha dīghañca rassañca, aṇuṃ thūlaṃ subhāsubhaṃ;

在何处？长与短、粗与细、净与不净、

Where are long & short, coarse & fine, fair & foul,

Kattha nāmañca rūpañca, asesaṃ uparujjhatī”ti.

在何处？名与色，完全止灭？”

name & form brought to an end?"

【二】佛陀解答～

无量识光➜一切不坚住➜由识之灭➜名与色灭➜一切之灭

499. Tatra veyyākaraṇaṃ bhavati –

对此有这样的解答：

And the answer to that is:

➊ 无量识光 ─➢ 一切不坚住～

“Viññāṇaṃ anidassanaṃ, anantaṃ sabbatopabhaṃ;

“‘无相、无边、遍处光明的识：

"Consciousness without feature,without end, luminous all around:

Ettha āpo ca pathavī, tejo vāyo na gādhati.

在此处，水、地、火、风，无立足之地！

Here water, earth, fire, & wind have no footing.

➋ 由识之灭 ─➢ 名与色灭 ─➢ 一切之灭！

Ettha dīghañca rassañca, aṇuṃ thūlaṃ subhāsubhaṃ;

在此处，长与短、粗与细、净与不净、

Here long & short coarse & fine fair & foul

Ettha nāmañca rūpañca, asesaṃ uparujjhati;

在此处，名与色，完全止灭！

name & form are all brought to an end.

Viññāṇassa nirodhena, etthetaṃ uparujjhatī”’ti.”

随着识的息灭，这一切在此止灭！’”’

With the cessation of consciousness each is here brought to an end."'"

500. Idamavoca bhagavā.

世尊这样说完了。

That is what the Blessed One said.

Attamano kevaṭṭo gahapatiputto bhagavato bhāsitaṃ abhinandīti.

长者子坚固，心满意足，欢喜地信受了世尊所说的话！

Gratified, Kevatta the householder delighted in the Blessed One's words.

Kevaṭṭasuttaṃ niṭṭhitaṃ ekādasamaṃ.

坚固经结束

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.13 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【1】Dīghanikāya 长部经典 (DN 1-34, 1360)/《1》Sīlakkhandhavaggapāḷi 戒蕴品 (DN 1-13, 1-559)”

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【经名】 12. Lohiccasutta 罗希伽经 (DN 12, 501-517)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

12. Lohiccasuttaṃ

Lohiccabrāhmaṇavatthu

501. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi yena sālavatikā tadavasari. Tena kho pana samayena lohicco brāhmaṇo sālavatikaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā pasenadinā kosalena dinnaṃ rājadāyaṃ, brahmadeyyaṃ.

502. Tena kho pana samayena lohiccassa brāhmaṇassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti – “idha samaṇo vā brāhmaṇo vā kusalaṃ dhammaṃ adhigaccheyya, kusalaṃ dhammaṃ adhigantvā na parassa āroceyya, kiñhi paro parassa karissati. Seyyathāpi nāma purāṇaṃ bandhanaṃ chinditvā aññaṃ navaṃ bandhanaṃ kareyya, evaṃsampadamidaṃ pāpakaṃ lobhadhammaṃ vadāmi, kiñhi paro parassa karissatī”ti.

503. Assosi kho lohicco brāhmaṇo – “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi sālavatikaṃ anuppatto. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī”ti.

504. Atha kho lohicco brāhmaṇo rosikaṃ [bhesikaṃ (sī. pī.)] nhāpitaṃ āmantesi – “ehi tvaṃ, samma rosike, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā mama vacanena samaṇaṃ gotamaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha – lohicco, bho gotama, brāhmaṇo bhavantaṃ gotamaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī”ti. Evañca vadehi – “adhivāsetu kira bhavaṃ gotamo lohiccassa brāhmaṇassa svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti.

505. “Evaṃ, bho”ti [evaṃ bhanteti (sī. pī.)] kho rosikā nhāpito lohiccassa brāhmaṇassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rosikā nhāpito bhagavantaṃ etadavoca – “lohicco, bhante, brāhmaṇo bhagavantaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati; evañca vadeti – adhivāsetu kira, bhante, bhagavā lohiccassa brāhmaṇassa svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena.

506. Atha kho rosikā nhāpito bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena lohicco brāhmaṇo tenupasaṅkami; upasaṅkamitvā lohiccaṃ brāhmaṇaṃ etadavoca – “avocumhā kho mayaṃ bhoto [mayaṃ bhante tava (sī. pī.)] vacanena taṃ bhagavantaṃ – ‘lohicco, bhante, brāhmaṇo bhagavantaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati; evañca vadeti – adhivāsetu kira, bhante, bhagavā lohiccassa brāhmaṇassa svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’ti. Adhivutthañca pana tena bhagavatā”ti.

507. Atha kho lohicco brāhmaṇo tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā rosikaṃ nhāpitaṃ āmantesi – “ehi tvaṃ, samma rosike, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇassa gotamassa kālaṃ ārocehi – kālo bho, gotama, niṭṭhitaṃ bhattan”ti. “Evaṃ, bho”ti kho rosikā nhāpito lohiccassa brāhmaṇassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho rosikā nhāpito bhagavato kālaṃ ārocesi – “kālo, bhante, niṭṭhitaṃ bhattan”ti.

508. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena sālavatikā tenupasaṅkami. Tena kho pana samayena rosikā nhāpito bhagavantaṃ piṭṭhito piṭṭhito anubandho hoti. Atha kho rosikā nhāpito bhagavantaṃ etadavoca – “lohiccassa, bhante, brāhmaṇassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – ‘idha samaṇo vā brāhmaṇo vā kusalaṃ dhammaṃ adhigaccheyya, kusalaṃ dhammaṃ adhigantvā na parassa āroceyya – kiñhi paro parassa karissati. Seyyathāpi nāma purāṇaṃ bandhanaṃ chinditvā aññaṃ navaṃ bandhanaṃ kareyya, evaṃ sampadamidaṃ pāpakaṃ lobhadhammaṃ vadāmi – kiñhi paro parassa karissatī’ti. Sādhu, bhante, bhagavā lohiccaṃ brāhmaṇaṃ etasmā pāpakā diṭṭhigatā vivecetū”ti. “Appeva nāma siyā rosike, appeva nāma siyā rosike”ti.

Atha kho bhagavā yena lohiccassa brāhmaṇassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho lohicco brāhmaṇo buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.

Lohiccabrāhmaṇānuyogo

509. Atha kho lohicco brāhmaṇo bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho lohiccaṃ brāhmaṇaṃ bhagavā etadavoca – “saccaṃ kira te, lohicca, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – ‘idha samaṇo vā brāhmaṇo vā kusalaṃ dhammaṃ adhigaccheyya, kusalaṃ dhammaṃ adhigantvā na parassa āroceyya – kiñhi paro parassa karissati. Seyyathāpi nāma purāṇaṃ bandhanaṃ chinditvā aññaṃ navaṃ bandhanaṃ kareyya, evaṃ sampadamidaṃ pāpakaṃ lobhadhammaṃ vadāmi, kiñhi paro parassa karissatī’” ti? “Evaṃ, bho gotama”. “Taṃ kiṃ maññasi lohicca nanu tvaṃ sālavatikaṃ ajjhāvasasī”ti? “Evaṃ, bho gotama”. “Yo nu kho, lohicca, evaṃ vadeyya – ‘lohicco brāhmaṇo sālavatikaṃ ajjhāvasati. Yā sālavatikāya samudayasañjāti lohiccova taṃ brāhmaṇo ekako paribhuñjeyya, na aññesaṃ dadeyyā’ti. Evaṃ vādī so ye taṃ upajīvanti, tesaṃ antarāyakaro vā hoti, no vā”ti?

“Antarāyakaro, bho gotama”. “Antarāyakaro samāno hitānukampī vā tesaṃ hoti ahitānukampī vā”ti? “Ahitānukampī, bho gotama”. “Ahitānukampissa mettaṃ vā tesu cittaṃ paccupaṭṭhitaṃ hoti sapattakaṃ vā”ti? “Sapattakaṃ, bho gotama”. “Sapattake citte paccupaṭṭhite micchādiṭṭhi vā hoti sammādiṭṭhi vā”ti? “Micchādiṭṭhi, bho gotama”. “Micchādiṭṭhissa kho ahaṃ, lohicca, dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi – nirayaṃ vā tiracchānayoniṃ vā”.

510. “Taṃ kiṃ maññasi, lohicca, nanu rājā pasenadi kosalo kāsikosalaṃ ajjhāvasatī”ti? “Evaṃ, bho gotama”. “Yo nu kho, lohicca, evaṃ vadeyya – ‘rājā pasenadi kosalo kāsikosalaṃ ajjhāvasati; yā kāsikosale samudayasañjāti, rājāva taṃ pasenadi kosalo ekako paribhuñjeyya, na aññesaṃ dadeyyā’ti. Evaṃ vādī so ye rājānaṃ pasenadiṃ kosalaṃ upajīvanti tumhe ceva aññe ca, tesaṃ antarāyakaro vā hoti, no vā”ti?

“Antarāyakaro, bho gotama”. “Antarāyakaro samāno hitānukampī vā tesaṃ hoti ahitānukampī vā”ti? “Ahitānukampī, bho gotama”. “Ahitānukampissa mettaṃ vā tesu cittaṃ paccupaṭṭhitaṃ hoti sapattakaṃ vā”ti? “Sapattakaṃ, bho gotama”. “Sapattake citte paccupaṭṭhite micchādiṭṭhi vā hoti sammādiṭṭhi vā”ti? “Micchādiṭṭhi, bho gotama”. “Micchādiṭṭhissa kho ahaṃ, lohicca, dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi – nirayaṃ vā tiracchānayoniṃ vā”.

511. “Iti kira, lohicca, yo evaṃ vadeyya – “lohicco brāhmaṇo sālavatikaṃ ajjhāvasati; yā sālavatikāya samudayasañjāti, lohiccova taṃ brāhmaṇo ekako paribhuñjeyya, na aññesaṃ dadeyyā”ti. Evaṃvādī so ye taṃ upajīvanti, tesaṃ antarāyakaro hoti. Antarāyakaro samāno ahitānukampī hoti, ahitānukampissa sapattakaṃ cittaṃ paccupaṭṭhitaṃ hoti, sapattake citte paccupaṭṭhite micchādiṭṭhi hoti. Evameva kho, lohicca, yo evaṃ vadeyya – “idha samaṇo vā brāhmaṇo vā kusalaṃ dhammaṃ adhigaccheyya, kusalaṃ dhammaṃ adhigantvā na parassa āroceyya, kiñhi paro parassa karissati. Seyyathāpi nāma purāṇaṃ bandhanaṃ chinditvā aññaṃ navaṃ bandhanaṃ kareyya…pe… karissatī”ti. Evaṃvādī so ye te kulaputtā tathāgatappaveditaṃ dhammavinayaṃ āgamma evarūpaṃ uḷāraṃ visesaṃ adhigacchanti, sotāpattiphalampi sacchikaronti, sakadāgāmiphalampi sacchikaronti, anāgāmiphalampi sacchikaronti, arahattampi sacchikaronti, ye cime dibbā gabbhā paripācenti dibbānaṃ bhavānaṃ abhinibbattiyā, tesaṃ antarāyakaro hoti, antarāyakaro samāno ahitānukampī hoti, ahitānukampissa sapattakaṃ cittaṃ paccupaṭṭhitaṃ hoti, sapattake citte paccupaṭṭhite micchādiṭṭhi hoti. Micchādiṭṭhissa kho ahaṃ, lohicca, dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi – nirayaṃ vā tiracchānayoniṃ vā.

512. “Iti kira, lohicca, yo evaṃ vadeyya – “rājā pasenadi kosalo kāsikosalaṃ ajjhāvasati; yā kāsikosale samudayasañjāti, rājāva taṃ pasenadi kosalo ekako paribhuñjeyya, na aññesaṃ dadeyyā”ti. Evaṃvādī so ye rājānaṃ pasenadiṃ kosalaṃ upajīvanti tumhe ceva aññe ca, tesaṃ antarāyakaro hoti. Antarāyakaro samāno ahitānukampī hoti, ahitānukampissa sapattakaṃ cittaṃ paccupaṭṭhitaṃ hoti, sapattake citte paccupaṭṭhite micchādiṭṭhi hoti. Evameva kho, lohicca, yo evaṃ vadeyya – “idha samaṇo vā brāhmaṇo vā kusalaṃ dhammaṃ adhigaccheyya, kusalaṃ dhammaṃ adhigantvā na parassa āroceyya, kiñhi paro parassa karissati. Seyyathāpi nāma…pe… kiñhi paro parassa karissatī”ti, evaṃ vādī so ye te kulaputtā tathāgatappaveditaṃ dhammavinayaṃ āgamma evarūpaṃ uḷāraṃ visesaṃ adhigacchanti, sotāpattiphalampi sacchikaronti, sakadāgāmiphalampi sacchikaronti, anāgāmiphalampi sacchikaronti, arahattampi sacchikaronti. Ye cime dibbā gabbhā paripācenti dibbānaṃ bhavānaṃ abhinibbattiyā, tesaṃ antarāyakaro hoti, antarāyakaro samāno ahitānukampī hoti, ahitānukampissa sapattakaṃ cittaṃ paccupaṭṭhitaṃ hoti, sapattake citte paccupaṭṭhite micchādiṭṭhi hoti. Micchādiṭṭhissa kho ahaṃ, lohicca, dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi – nirayaṃ vā tiracchānayoniṃ vā.

Tayo codanārahā

513. “Tayo khome, lohicca, satthāro, ye loke codanārahā; yo ca panevarūpe satthāro codeti, sā codanā bhūtā tacchā dhammikā anavajjā. Katame tayo? Idha, lohicca, ekacco satthā yassatthāya agārasmā anagāriyaṃ pabbajito hoti, svāssa sāmaññattho ananuppatto hoti. So taṃ sāmaññatthaṃ ananupāpuṇitvā sāvakānaṃ dhammaṃ deseti – “idaṃ vo hitāya idaṃ vo sukhāyā”ti. Tassa sāvakā na sussūsanti, na sotaṃ odahanti, na aññā cittaṃ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. So evamassa codetabbo – “āyasmā kho yassatthāya agārasmā anagāriyaṃ pabbajito, so te sāmaññattho ananuppatto, taṃ tvaṃ sāmaññatthaṃ ananupāpuṇitvā sāvakānaṃ dhammaṃ desesi – ‘idaṃ vo hitāya idaṃ vo sukhāyā’ti. Tassa te sāvakā na sussūsanti, na sotaṃ odahanti, na aññā cittaṃ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. Seyyathāpi nāma osakkantiyā vā ussakkeyya, parammukhiṃ vā āliṅgeyya, evaṃ sampadamidaṃ pāpakaṃ lobhadhammaṃ vadāmi – kiñhi paro parassa karissatī”ti. Ayaṃ kho, lohicca, paṭhamo satthā, yo loke codanāraho; yo ca panevarūpaṃ satthāraṃ codeti, sā codanā bhūtā tacchā dhammikā anavajjā.

514. “Puna caparaṃ, lohicca, idhekacco satthā yassatthāya agārasmā anagāriyaṃ pabbajito hoti, svāssa sāmaññattho ananuppatto hoti. So taṃ sāmaññatthaṃ ananupāpuṇitvā sāvakānaṃ dhammaṃ deseti – “idaṃ vo hitāya, idaṃ vo sukhāyā”ti. Tassa sāvakā sussūsanti, sotaṃ odahanti, aññā cittaṃ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti. So evamassa codetabbo – “āyasmā kho yassatthāya agārasmā anagāriyaṃ pabbajito, so te sāmaññattho ananuppatto. Taṃ tvaṃ sāmaññatthaṃ ananupāpuṇitvā sāvakānaṃ dhammaṃ desesi – ‘idaṃ vo hitāya idaṃ vo sukhāyā’ti. Tassa te sāvakā sussūsanti, sotaṃ odahanti, aññā cittaṃ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti. Seyyathāpi nāma sakaṃ khettaṃ ohāya paraṃ khettaṃ niddāyitabbaṃ maññeyya, evaṃ sampadamidaṃ pāpakaṃ lobhadhammaṃ vadāmi – kiñhi paro parassa karissatī”ti. Ayaṃ kho, lohicca, dutiyo satthā, yo, loke codanāraho; yo ca panevarūpaṃ satthāraṃ codeti, sā codanā bhūtā tacchā dhammikā anavajjā.

515. “Puna caparaṃ, lohicca, idhekacco satthā yassatthāya agārasmā anagāriyaṃ pabbajito hoti, svāssa sāmaññattho anuppatto hoti. So taṃ sāmaññatthaṃ anupāpuṇitvā sāvakānaṃ dhammaṃ deseti – “idaṃ vo hitāya idaṃ vo sukhāyā”ti. Tassa sāvakā na sussūsanti, na sotaṃ odahanti, na aññā cittaṃ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. So evamassa codetabbo – “āyasmā kho yassatthāya agārasmā anagāriyaṃ pabbajito, so te sāmaññattho anuppatto. Taṃ tvaṃ sāmaññatthaṃ anupāpuṇitvā sāvakānaṃ dhammaṃ desesi – ‘idaṃ vo hitāya idaṃ vo sukhāyā’ti. Tassa te sāvakā na sussūsanti, na sotaṃ odahanti, na aññā cittaṃ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. Seyyathāpi nāma purāṇaṃ bandhanaṃ chinditvā aññaṃ navaṃ bandhanaṃ kareyya, evaṃ sampadamidaṃ pāpakaṃ lobhadhammaṃ vadāmi, kiñhi paro parassa karissatī”ti. Ayaṃ kho, lohicca, tatiyo satthā, yo loke codanāraho; yo ca panevarūpaṃ satthāraṃ codeti, sā codanā bhūtā tacchā dhammikā anavajjā. Ime kho, lohicca, tayo satthāro, ye loke codanārahā, yo ca panevarūpe satthāro codeti, sā codanā bhūtā tacchā dhammikā anavajjāti.

Nacodanārahasatthu

516. Evaṃ vutte, lohicco brāhmaṇo bhagavantaṃ etadavoca – “atthi pana, bho gotama, koci satthā, yo loke nacodanāraho”ti? “Atthi kho, lohicca, satthā, yo loke nacodanāraho”ti. “Katamo pana so, bho gotama, satthā, yo loke nacodanāraho”ti?

“Idha, lohicca, tathāgato loke uppajjati arahaṃ, sammāsambuddho…pe… (yathā 190-212 anucchedesu evaṃ vitthāretabbaṃ). Evaṃ kho, lohicca, bhikkhu sīlasampanno hoti…pe… paṭhamaṃ jhānaṃ upasampajja viharati… yasmiṃ kho, lohicca, satthari sāvako evarūpaṃ uḷāraṃ visesaṃ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho. Yo ca panevarūpaṃ satthāraṃ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā…pe… dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ…pe… catutthaṃ jhānaṃ upasampajja viharati. Yasmiṃ kho, lohicca, satthari sāvako evarūpaṃ uḷāraṃ visesaṃ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho, yo ca panevarūpaṃ satthāraṃ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā… ñāṇadassanāya cittaṃ abhinīharati abhininnāmeti…pe… yasmiṃ kho, lohicca, satthari sāvako evarūpaṃ uḷāraṃ visesaṃ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho, yo ca panevarūpaṃ satthāraṃ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā… nāparaṃ itthattāyāti pajānāti. Yasmiṃ kho, lohicca, satthari sāvako evarūpaṃ uḷāraṃ visesaṃ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho, yo ca panevarūpaṃ satthāraṃ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā”ti.

517. Evaṃ vutte, lohicco brāhmaṇo bhagavantaṃ etadavoca – “seyyathāpi, bho gotama, puriso purisaṃ narakapapātaṃ patantaṃ kesesu gahetvā uddharitvā thale patiṭṭhapeyya, evamevāhaṃ bhotā gotamena narakapapātaṃ papatanto uddharitvā thale patiṭṭhāpito. Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama, seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, ‘cakkhumanto rūpāni dakkhantī’ti. Evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.

Lohiccasuttaṃ niṭṭhitaṃ dvādasamaṃ.

☸---------------------------------------------------------------------

一二 罗希伽经

一 我是这样听说的。那时，世尊和五百位大比丘僧众一起，在拘萨罗国游行，到了一个叫娑罗婆提迦的婆罗门村庄。当时，罗希伽婆罗门就住在这个娑罗婆提迦村，那里人口众多，草木茂盛，水源充足，五谷丰登，是拘萨罗国波斯匿王赐予他的封地，作为净施的婆罗门领地。

二 那时，罗希伽婆罗门生起了这样的邪见：“如果沙门或婆罗门证得了善法，证得善法后不应该告诉别人。别人能为别人做什么呢？这就像斩断了旧的束缚，又制造了新的束缚一样。所以我说这是邪恶的贪法，别人能为别人做什么呢？”

三 当时，罗希伽婆罗门听说：“从释迦族出家的沙门乔达摩，和五百位大比丘僧众一起，在拘萨罗国游行，已经到达了娑罗婆提迦村。那位乔达摩尊者的美名远扬：‘他是世尊、阿罗汉、等正觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。’他亲自证悟并向包含天界、魔界、梵天界以及这个世界的沙门、婆罗门、天、人等众生宣说。他所说的法，初善、中善、后善，义理具足，言辞巧妙，开示了圆满清净的梵行。能见到这样的阿罗汉真是太好了。”

四 这时，罗希伽婆罗门叫来理发师罗西伽，对他说：“喂，罗西伽！你到沙门乔达摩那里去。去了以后，用我的话说：‘乔达摩尊者！罗希伽婆罗门问候您少病少恼、起居轻便、强健安乐？’问候完沙门乔达摩少病少恼、起居轻便、强健安乐之后，再这样说：‘尊者乔达摩，请您和比丘僧众一起，明天接受罗希伽婆罗门的供食。’”

五 理发师罗西伽回答罗希伽婆罗门：“好的，尊者。”然后前往世尊那里，顶礼世尊后，坐在一边。坐在一边的罗西伽这样对世尊说：

“世尊！罗希伽婆罗门问候您少病少恼、起居轻便、强健安乐？他还这样说：‘请世尊和比丘僧众一起，明天接受罗希伽婆罗门的供食。’”

世尊默然接受了邀请。

六 这时，理发师罗西伽知道世尊已经应允，便从座位起来，顶礼世尊，向右绕行后，回到罗希伽婆罗门那里。到了之后，对罗希伽婆罗门说：“尊者！我已经用您的话转告了世尊：‘世尊！罗希伽婆罗门问候您少病少恼、起居轻便、强健安乐。’并且也说了：‘请世尊和比丘僧众一起，明天接受罗希伽婆罗门的供食。’世尊已经答应了。”

七 于是，罗希伽婆罗门在那天夜里过后，在自己的住所准备了精致的硬食和软食，然后叫来理发师罗西伽说：

“喂，罗西伽！你到沙门乔达摩那里去，告诉他：‘乔达摩尊者！时间到了，饭食已经准备好了。’”

理发师罗西伽回答罗希伽婆罗门：“好的，尊者！”然后前往世尊那里，顶礼世尊后，站在一边。站在一边的理发师罗西伽向世尊禀告时间：“世尊！时间到了，饭食已经准备好了。”时，世尊在上午时分，穿好下衣，拿着衣和钵，与比丘僧众一起，前往娑罗婆提迦村。

八 那时，理发师罗西伽跟在世尊后面走。而对世尊说：

“罗希伽婆罗门生起了这样的邪见：‘如果沙门或婆罗门证得了善法，证得善法后不应该告诉别人。别人能为别人做什么呢？这就像斩断了旧的束缚，又制造了新的束缚一样。所以我说这是邪恶的贪法，别人能为别人做什么呢？’愿世尊为罗希伽婆罗门，除此恶见。”

“罗西伽，但愿如此！罗西伽，但愿如此！”

九 于是，世尊前往罗希伽婆罗门的住所，到了之后，在准备好的座位上坐下。然后，罗希伽婆罗门亲手用精致的硬食和软食供养以佛陀为首的比丘僧众，使他们满足。当世尊用完餐，手离开钵之后，罗希伽婆罗门取了一个较低的座位，坐在一边。世尊对坐在一边的罗希伽婆罗门说：

“罗希伽，你真的生起了这样的邪见吗：‘如果沙门或婆罗门证得了善法，证得善法后不应该告诉别人。别人能为别人做什么呢？这就像斩断了旧的束缚，又制造了新的束缚一样。所以我说这是邪恶的贪法，别人能为别人做什么呢？’”

“是的，乔达摩尊者。”

十 “罗希伽，你认为如何？你是否管理着娑罗婆提迦村？”

“是的，世尊。”

“那么，罗希伽，如果有人这样说：‘罗希伽婆罗门管理着娑罗婆提迦村。娑罗婆提迦村的所有出产，罗希伽婆罗门应该独自享用，不分给其他人。’这样说的人，对于那些依靠你生活的人来说，是不是制造障碍者呢？”

“乔达摩尊者，是制造障碍者。”

“罗希伽！作为制造障碍者，他对那些人是怀有善意和怜悯，还是怀有恶意和伤害呢？”

“乔达摩尊者，是怀有恶意和伤害。”

“对于怀有恶意和伤害的人，他的心中是存有慈爱，还是存有敌意呢？”

“乔达摩尊者，是存有敌意。”

“心中存有敌意是邪见还是正见呢？”

“乔达摩尊者，是邪见。”

“罗希伽！我告诉你，持有邪见的人，其去处不出两种：地狱或畜生道。”

十一 罗希伽！你认为如何？拘萨罗国波斯匿王，是否管理着迦尸和拘萨罗？”

“是的，乔达摩尊者。”

“那么，罗希伽！如果有人这样说：‘拘萨罗国波斯匿王管理着迦尸和拘萨罗，迦尸和拘萨罗的所有出产，唯拘萨罗国波斯匿王独自享用，不分给其他人。’对于那些依靠拘萨罗国波斯匿王生活的你和其他人来说，那是不是制造障碍者呢？”

“乔达摩尊者！是制造障碍者。”

“作为制造障碍者，他对那些人是怀有善意和怜悯，还是怀有恶意和伤害呢？”

“乔达摩尊者！是怀有恶意和伤害。”

“对于怀有恶意和伤害的人，他的心中是存有慈爱，还是存有敌意呢？”

“乔达摩尊者！是存有敌意。”

“心中存有敌意者，是邪见还是正见呢？”

“乔达摩尊者！是邪见。”

“罗希伽！我告诉你，持有邪见的人，其去处不出两种：地狱或畜生道。”

十二 罗希伽！如果有人这样说：‘罗希伽婆罗门管理着娑罗婆提迦村，娑罗婆提迦村的所有出产，唯罗希伽婆罗门独自享用，不分给其他人’，这样说的人，就是那些依靠你生活的人的障碍制造者，障碍制造者就怀有恶意和伤害，怀有恶意和伤害者，心中就存有敌意，心中存有敌意则是邪见。

十三 同样地，罗希伽！说：‘如果沙门或婆罗门证得了善法，证得善法后不应该告诉别人。别人能为别人做什么呢？这就像斩断了旧的束缚，又制造了新的束缚一样。所以我说这是邪恶的贪法。别人能为别人做什么呢？’这样说的人，对于那些依靠如来所宣示的法和律，证得须陀洹果、证得斯陀含果、证得阿那含果、证得阿罗汉果的善男子、善女人，达到殊胜地位，以及那些正在圆满天界胚胎、为了投生天界而修行的人来说，就是障碍制造者。作为障碍制造者，就怀有恶意和伤害，怀有恶意和伤害者，心中就存有敌意，心中存有敌意则是邪见。罗希伽！我告诉你，持有邪见的人，其去处不出两种：地狱或畜生道。

十四 同样地，罗希伽！如果有人说：‘拘萨罗国波斯匿王，管理着迦尸、拘萨罗，迦尸及拘萨罗的出产，拘萨罗国波斯匿王应当独自享用，不分给其他人。’这样说的人就是那些依靠拘萨罗国波斯匿王生活的你和其他人的障碍制造者。作为障碍制造者，就怀有恶意和伤害；怀有恶意和伤害者，心中就存有敌意；心中存有敌意则是邪见。

十五 同样地，罗希伽！说：‘如果沙门或婆罗门证得了善法，证得善法后不应该告诉别人，别人能为别人做什么呢？这就像斩断了旧的束缚，又制造了新的束缚一样。所以我说这是邪恶的贪法。别人能为别人做什么呢？’这样说的人就是那些依靠如来所宣示的法和律，证得须陀洹果、证得斯陀含果、证得阿那含果、证得阿罗汉果的善男子、善女人，达到殊胜地位，以及那些正在圆满天界胚胎、为了投生天界而修行的人的障碍制造者。作为障碍制造者，就怀有恶意和伤害；怀有恶意和伤害者，心中就存有敌意；心中存有敌意者，则是邪见。罗希伽！持有邪见的人，其去处，我说不出地狱及畜生这二道中的一道。

十六 罗希伽！世上有三种应受指责的导师，凡是指责这类导师的，这种指责是真实、如法、没有过失的。是哪三种呢？

罗希伽！在这里，有某位导师，他虽然为了某个目标而出家修行，但尚未达成那个沙门的目标，却为弟子说法，说：‘这是为了你们的利益，这是为了你们的安乐。’弟子们不听从、不倾听他的话，不立心求知，反而偏离导师的教导，走上自己的道路。他应该这样被指责：‘尊者您为了某个目标而出家修行，但尚未达成那个沙门的目标，却为弟子说法，说：“这是为了你们的利益，这是为了你们的安乐。”弟子们不听从、不倾听他的话，不立心求知，反而偏离导师的教导，走上自己的道路。这就像有人想要拥抱一个正在逃离、背对着他的人一样。我说这种行为如同邪恶的贪法。别人能为别人做什么呢？’

罗希伽！这是世上第一种应受指责的导师，对其指责是真实、没有过失的。

十七 罗希伽！在这里，再者，有某位导师，他虽然为了某个目标而出家修道，但尚未达成那个沙门的目标，却为弟子说法，说：‘这是为了你们的利益，这是为了你们的安乐。’弟子们听从、倾听他的话，立心求知，不偏离导师的教导，走上自己的道路。他应该这样被指责：‘尊者您为了某个目标而出家修道，但尚未达成那个沙门的目标，却为弟子说法，说：“这是为了你们的利益，这是为了你们的安乐。”他的弟子们听从、倾听他的话，立心求知，不偏离导师的教导，走上自己的道路。这就像有人荒废了自己的田地，却想着要去为别人的田地除草一样。我说这种行为如同邪恶的贪法，别人能为别人做什么呢？’

罗希伽！这是世上第二种应受指责的导师。对其指责是真实、没有过失的。

十八 罗希伽！在这里，再者，有某位导师，他出家修行，达成了沙门的目标，而为弟子说法，说：‘这是为了你们的利益，这是为了你们的安乐。’他的弟子们，不听从、不倾听他的话，不立心求知，反而偏离导师的教导，走上自己的道路。他应该这样被指责：‘尊者您出家修道，达成了沙门的目标，而为弟子说法，说：“这是为了你们的利益，这是为了你们的安乐。”弟子们不听从、不倾听他的话、不立心求知，反而偏离导师的教导，走上自己的道路。这就像斩断了旧的束缚，又制造了新的束缚一样。于是，说这种行为如同邪恶的贪法。别人能为别人做什么呢？’

罗希伽！这是世上第三种应受指责的导师。对其指责是真实、没有过失的。

罗希伽！这三种导师，在世上应受指责，凡是指责这些导师，是真实而没有过失的。”

十九～五三 听了这些话，罗希伽婆罗门对世尊说：

“那么，乔达摩尊者，世上有没有不应受指责的导师呢？”

“罗希伽！世上确实有不应受指责的导师。”

“那么，乔达摩尊者！在世上不应受指责的导师者，是怎样的导师呢？”

“罗希伽！如今如来出现于世，是阿罗汉、等正觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊也……乃至……［详见《沙门果经》四～七四节，即从如来出世至四禅前的完整描述。］

五四 当他观察到自己已经舍离了这五种盖障时，喜悦便生起；有了喜悦，就会产生快乐；心中快乐，身体就轻安；身体轻安，就感受到安乐；感受到安乐，心就得入定。他远离了各种欲望，远离了不善法，有寻有伺，由远离而生喜乐，达到并安住于初禅。他确实以远离所生的喜乐，浸透、遍满、充盈、弥漫其身，全身没有一处不被远离所生的喜乐所遍满。[对应《沙门果经》七五节]。

五五 罗希伽！就像熟练的搓澡工或他的徒弟，把沐浴粉撒在铜盆里，加水搅拌，使之湿润、揉合，内外都被水渗透而不会滴漏。同样地，罗希伽，比丘以远离所生的喜乐浸透、遍满、充盈、弥漫其身，全身没有一处不被远离所生的喜乐所遍满。[对应《沙门果经》七六节]。

罗希伽！任何导师，如果他的弟子能够证得如此殊胜的果位者，那么这位导师在世间就是不应受指责的导师。凡是指责这位导师的人，其指责不符合真实而有过失。

五六～六一 罗希伽！再者，比丘平息了寻和伺，内心宁静，心达到专一，无寻无伺，由定而生喜乐，达到并安住于第二禅……乃至……第三禅……乃至……第四禅。[详见《沙门果经》七七～八二节。］

罗希伽！任何导师，如果他的弟子能够证得如此殊胜的果位，那么这位导师在世间就是不应受指责的导师。凡是指责这位导师的人，其指责不符合真实而有过失。

六二 当心像这样寂静、纯净、明洁、没有烦恼、远离垢染、变得柔软、适业、稳固、不动摇时，比丘的心倾向于智见。

罗希伽！任何导师，如果他的弟子能够证得如此殊胜的果位，那么这位导师在世间就是不应受指责的导师。凡是指责这位导师的人，其指责不符合真实而有过失。

六三～七五 ……乃至……［详见《沙门果经》八四～九六节，关于各种神通智的部分。］

七六～七七 当心像这样寂静、纯净、明洁、没有烦恼、远离垢染、变得柔软、适业、稳固、不动摇时，比丘的心倾向于漏尽智。他如实了知：‘这是苦’……乃至……了知……‘……不会再有此生的状态了。’［对应《沙门果经》九七～九八节］。

罗希伽！任何导师，如果他的弟子能够证得如此殊胜的果位，那么这位导师在世间就是不应受指责的导师。凡是指责这位导师的人，其指责不符合真实而有过失。”

七八 听完这番话，罗希伽婆罗门对世尊说：“乔达摩尊者！就像有人抓住一个正要掉入地狱深渊的人的头发，把他拉上来，安放在平地上一样；同样地，我这个正要堕入地狱深渊的人，被世尊乔达摩您救拔出来，安放在了平地上也。太好了！乔达摩尊者！太好了！乔达摩尊者！就像扶正摔倒的东西，揭开被覆盖的东西，给迷路的人指明道路，在黑暗中举起油灯让有眼睛的人能看见东西一样。世尊乔达摩！以各种方便宣示法。我现在皈依世尊乔达摩、法及比丘僧。愿世尊乔达摩！接受我为优婆塞，从今天起，终生皈依！”

罗希伽经第十二完。

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.13 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【1】Dīghanikāya 长部经典 (DN 1-34, 1360)/《1》Sīlakkhandhavaggapāḷi 戒蕴品 (DN 1-13, 1-559)”

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【经名】 13. Tevijjasutta 三明经 (DN 13, 518-559)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

13. Tevijjasuttaṃ

518. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi yena manasākaṭaṃ nāma kosalānaṃ brāhmaṇagāmo tadavasari. Tatra sudaṃ bhagavā manasākaṭe viharati uttarena manasākaṭassa aciravatiyā nadiyā tīre ambavane.

519. Tena kho pana samayena sambahulā abhiññātā abhiññātā brāhmaṇamahāsālā manasākaṭe paṭivasanti, seyyathidaṃ – caṅkī brāhmaṇo tārukkho brāhmaṇo pokkharasāti brāhmaṇo jāṇusoṇi brāhmaṇo todeyyo brāhmaṇo aññe ca abhiññātā abhiññātā brāhmaṇamahāsālā.

520. Atha kho vāseṭṭhabhāradvājānaṃ māṇavānaṃ jaṅghavihāraṃ anucaṅkamantānaṃ anuvicarantānaṃ maggāmagge kathā udapādi. Atha kho vāseṭṭho māṇavo evamāha – “ayameva ujumaggo, ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṃ akkhāto brāhmaṇena pokkharasātinā”ti. Bhāradvājopi māṇavo evamāha – “ayameva ujumaggo, ayamañjasāyano niyyāniko, niyyāti takkarassa brahmasahabyatāya, yvāyaṃ akkhāto brāhmaṇena tārukkhenā”ti. Neva kho asakkhi vāseṭṭho māṇavo bhāradvājaṃ māṇavaṃ saññāpetuṃ, na pana asakkhi bhāradvājo māṇavopi vāseṭṭhaṃ māṇavaṃ saññāpetuṃ.

521. Atha kho vāseṭṭho māṇavo bhāradvājaṃ māṇavaṃ āmantesi – “ayaṃ kho, bhāradvāja, samaṇo gotamo sakyaputto sakyakulā pabbajito manasākaṭe viharati uttarena manasākaṭassa aciravatiyā nadiyā tīre ambavane. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – “itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā”ti. Āyāma, bho bhāradvāja, yena samaṇo gotamo tenupasaṅkamissāma; upasaṅkamitvā etamatthaṃ samaṇaṃ gotamaṃ pucchissāma. Yathā no samaṇo gotamo byākarissati, tathā naṃ dhāressāmā”ti. “Evaṃ, bho”ti kho bhāradvājo māṇavo vāseṭṭhassa māṇavassa paccassosi.

Maggāmaggakathā

522. Atha kho vāseṭṭhabhāradvājā māṇavā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavatā saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho vāseṭṭho māṇavo bhagavantaṃ etadavoca – “idha, bho gotama, amhākaṃ jaṅghavihāraṃ anucaṅkamantānaṃ anuvicarantānaṃ maggāmagge kathā udapādi. Ahaṃ evaṃ vadāmi – ‘ayameva ujumaggo, ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṃ akkhāto brāhmaṇena pokkharasātinā’ti. Bhāradvājo māṇavo evamāha – ‘ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṃ akkhāto brāhmaṇena tārukkhenā’ti. Ettha, bho gotama, attheva viggaho, atthi vivādo, atthi nānāvādo”ti.

523. “Iti kira, vāseṭṭha, tvaṃ evaṃ vadesi – “ayameva ujumaggo, ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṃ akkhāto brāhmaṇena pokkharasātinā”ti. Bhāradvājo māṇavo evamāha – “ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṃ akkhāto brāhmaṇena tārukkhenā”ti. Atha kismiṃ pana vo, vāseṭṭha, viggaho, kismiṃ vivādo, kismiṃ nānāvādo”ti?

524. “Maggāmagge, bho gotama. Kiñcāpi, bho gotama, brāhmaṇā nānāmagge paññapenti, addhariyā brāhmaṇā tittiriyā brāhmaṇā chandokā brāhmaṇā bavhārijjhā brāhmaṇā, atha kho sabbāni tāni niyyānikā niyyanti takkarassa brahmasahabyatāya.

“Seyyathāpi, bho gotama, gāmassa vā nigamassa vā avidūre bahūni cepi nānāmaggāni bhavanti, atha kho sabbāni tāni gāmasamosaraṇāni bhavanti; evameva kho, bho gotama, kiñcāpi brāhmaṇā nānāmagge paññapenti, addhariyā brāhmaṇā tittiriyā brāhmaṇā chandokā brāhmaṇā bavhārijjhā brāhmaṇā, atha kho sabbāni tāni niyyānikā niyyanti takkarassa brahmasahabyatāyā”ti.

Vāseṭṭhamāṇavānuyogo

525. “Niyyantīti vāseṭṭha vadesi”? “Niyyantīti, bho gotama, vadāmi”. “Niyyantīti, vāseṭṭha, vadesi”? “Niyyantīti, bho gotama, vadāmi”. “Niyyantīti, vāseṭṭha, vadesi”? “Niyyantī”ti, bho gotama, vadāmi”.

“Kiṃ pana, vāseṭṭha, atthi koci tevijjānaṃ brāhmaṇānaṃ ekabrāhmaṇopi, yena brahmā sakkhidiṭṭho”ti? “No hidaṃ, bho gotama”.

“Kiṃ pana, vāseṭṭha, atthi koci tevijjānaṃ brāhmaṇānaṃ ekācariyopi, yena brahmā sakkhidiṭṭho”ti? “No hidaṃ, bho gotama”.

“Kiṃ pana, vāseṭṭha, atthi koci tevijjānaṃ brāhmaṇānaṃ ekācariyapācariyopi, yena brahmā sakkhidiṭṭho”ti? “No hidaṃ, bho gotama”.

“Kiṃ pana, vāseṭṭha, atthi koci tevijjānaṃ brāhmaṇānaṃ yāva sattamā ācariyāmahayugā [sattamācariyamahayugā (syā.)] yena brahmā sakkhidiṭṭho”ti? “No hidaṃ, bho gotama”.

526. “Kiṃ pana, vāseṭṭha, yepi tevijjānaṃ brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro, yesamidaṃ etarahi tevijjā brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ [samīhitaṃ (syā.)], tadanugāyanti, tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṃ – aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu. Tepi evamāhaṃsu – ‘mayametaṃ jānāma, mayametaṃ passāma, yattha vā brahmā, yena vā brahmā, yahiṃ vā brahmā’”ti? “No hidaṃ, bho gotama”.

527. “Iti kira, vāseṭṭha, natthi koci tevijjānaṃ brāhmaṇānaṃ ekabrāhmaṇopi, yena brahmā sakkhidiṭṭho. Natthi koci tevijjānaṃ brāhmaṇānaṃ ekācariyopi, yena brahmā sakkhidiṭṭho. Natthi koci tevijjānaṃ brāhmaṇānaṃ ekācariyapācariyopi, yena brahmā sakkhidiṭṭho. Natthi koci tevijjānaṃ brāhmaṇānaṃ yāva sattamā ācariyāmahayugā yena brahmā sakkhidiṭṭho. Yepi kira tevijjānaṃ brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro, yesamidaṃ etarahi tevijjā brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ, tadanugāyanti, tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṃ – aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṃsu – ‘mayametaṃ jānāma, mayametaṃ passāma, yattha vā brahmā, yena vā brahmā, yahiṃ vā brahmā’ti. Teva tevijjā brāhmaṇā evamāhaṃsu – ‘yaṃ na jānāma, yaṃ na passāma, tassa sahabyatāya maggaṃ desema. Ayameva ujumaggo ayamañjasāyano niyyāniko, niyyāti takkarassa brahmasahabyatāyā’”ti.

528. “Taṃ kiṃ maññasi, vāseṭṭha, nanu evaṃ sante tevijjānaṃ brāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti? “Addhā kho, bho gotama, evaṃ sante tevijjānaṃ brāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti.

“Sādhu, vāseṭṭha, te vata [teva (ka.)], vāseṭṭha, tevijjā brāhmaṇā yaṃ na jānanti, yaṃ na passanti, tassa sahabyatāya maggaṃ desessanti. ‘Ayameva ujumaggo, ayamañjasāyano niyyāniko, niyyāti takkarassa brahmasahabyatāyā’ti, netaṃ ṭhānaṃ vijjati.

529. “Seyyathāpi, vāseṭṭha, andhaveṇi paramparasaṃsattā purimopi na passati, majjhimopi na passati, pacchimopi na passati. Evameva kho, vāseṭṭha, andhaveṇūpamaṃ maññe tevijjānaṃ brāhmaṇānaṃ bhāsitaṃ, purimopi na passati, majjhimopi na passati, pacchimopi na passati. Tesamidaṃ tevijjānaṃ brāhmaṇānaṃ bhāsitaṃ hassakaññeva sampajjati, nāmakaññeva sampajjati, rittakaññeva sampajjati, tucchakaññeva sampajjati.

530. “Taṃ kiṃ maññasi, vāseṭṭha, passanti tevijjā brāhmaṇā candimasūriye, aññe cāpi bahujanā, yato ca candimasūriyā uggacchanti, yattha ca ogacchanti, āyācanti thomayanti pañjalikā namassamānā anuparivattantī”ti?

“Evaṃ, bho gotama, passanti tevijjā brāhmaṇā candimasūriye, aññe cāpi bahujanā, yato ca candimasūriyā uggacchanti, yattha ca ogacchanti, āyācanti thomayanti pañjalikā namassamānā anuparivattantī”ti.

531. “Taṃ kiṃ maññasi, vāseṭṭha, yaṃ passanti tevijjā brāhmaṇā candimasūriye, aññe cāpi bahujanā, yato ca candimasūriyā uggacchanti, yattha ca ogacchanti, āyācanti thomayanti pañjalikā namassamānā anuparivattanti, pahonti tevijjā brāhmaṇā candimasūriyānaṃ sahabyatāya maggaṃ desetuṃ – “ayameva ujumaggo, ayamañjasāyano niyyāniko, niyyāti takkarassa candimasūriyānaṃ sahabyatāyā”ti? “No hidaṃ, bho gotama”.

“Iti kira, vāseṭṭha, yaṃ passanti tevijjā brāhmaṇā candimasūriye, aññe cāpi bahujanā, yato ca candimasūriyā uggacchanti, yattha ca ogacchanti, āyācanti thomayanti pañjalikā namassamānā anuparivattanti, tesampi nappahonti candimasūriyānaṃ sahabyatāya maggaṃ desetuṃ – “ayameva ujumaggo, ayamañjasāyano niyyāniko, niyyāti takkarassa candimasūriyānaṃ sahabyatāyā”ti.

532. “Iti pana [kiṃ pana (sī. syā. pī.)] na kira tevijjehi brāhmaṇehi brahmā sakkhidiṭṭho. Napi kira tevijjānaṃ brāhmaṇānaṃ ācariyehi brahmā sakkhidiṭṭho. Napi kira tevijjānaṃ brāhmaṇānaṃ ācariyapācariyehi brahmā sakkhidiṭṭho. Napi kira tevijjānaṃ brāhmaṇānaṃ yāva sattamā [sattamehi (?)] ācariyāmahayugehi brahmā sakkhidiṭṭho. Yepi kira tevijjānaṃ brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro, yesamidaṃ etarahi tevijjā brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ, tadanugāyanti, tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṃ – aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṃsu – “mayametaṃ jānāma, mayametaṃ passāma, yattha vā brahmā, yena vā brahmā, yahiṃ vā brahmā”ti. Teva tevijjā brāhmaṇā evamāhaṃsu – “yaṃ na jānāma, yaṃ na passāma, tassa sahabyatāya maggaṃ desema – ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāyā”ti.

533. “Taṃ kiṃ maññasi, vāseṭṭha, nanu evaṃ sante tevijjānaṃ brāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti? “Addhā kho, bho gotama, evaṃ sante tevijjānaṃ brāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti.

“Sādhu, vāseṭṭha, te vata, vāseṭṭha, tevijjā brāhmaṇā yaṃ na jānanti, yaṃ na passanti, tassa sahabyatāya maggaṃ desessanti – “ayameva ujumaggo, ayamañjasāyano niyyāniko, niyyāti takkarassa brahmasahabyatāyā”ti, netaṃ ṭhānaṃ vijjati.

Janapadakalyāṇīupamā

534. “Seyyathāpi, vāseṭṭha, puriso evaṃ vadeyya – “ahaṃ yā imasmiṃ janapade janapadakalyāṇī, taṃ icchāmi, taṃ kāmemī”ti. Tamenaṃ evaṃ vadeyyuṃ – “ambho purisa, yaṃ tvaṃ janapadakalyāṇiṃ icchasi kāmesi, jānāsi taṃ janapadakalyāṇiṃ – khattiyī vā brāhmaṇī vā vessī vā suddī vā”ti? Iti puṭṭho “no”ti vadeyya.

“Tamenaṃ evaṃ vadeyyuṃ – “ambho purisa, yaṃ tvaṃ janapadakalyāṇiṃ icchasi kāmesi, jānāsi taṃ janapadakalyāṇiṃ – evaṃnāmā evaṃgottāti vā, dīghā vā rassā vā majjhimā vā kāḷī vā sāmā vā maṅguracchavī vāti, amukasmiṃ gāme vā nigame vā nagare vā”ti? Iti puṭṭho ‘no’ti vadeyya. Tamenaṃ evaṃ vadeyyuṃ – “ambho purisa, yaṃ tvaṃ na jānāsi na passasi, taṃ tvaṃ icchasi kāmesī”ti? Iti puṭṭho “āmā”ti vadeyya.

535. “Taṃ kiṃ maññasi, vāseṭṭha, nanu evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti? “Addhā kho, bho gotama, evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti.

536. “Evameva kho, vāseṭṭha, na kira tevijjehi brāhmaṇehi brahmā sakkhidiṭṭho, napi kira tevijjānaṃ brāhmaṇānaṃ ācariyehi brahmā sakkhidiṭṭho, napi kira tevijjānaṃ brāhmaṇānaṃ ācariyapācariyehi brahmā sakkhidiṭṭho. Napi kira tevijjānaṃ brāhmaṇānaṃ yāva sattamā ācariyāmahayugehi brahmā sakkhidiṭṭho. Yepi kira tevijjānaṃ brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro, yesamidaṃ etarahi tevijjā brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ, tadanugāyanti, tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṃ – aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṃsu – “mayametaṃ jānāma, mayametaṃ passāma, yattha vā brahmā, yena vā brahmā, yahiṃ vā brahmā”ti. Teva tevijjā brāhmaṇā evamāhaṃsu – “yaṃ na jānāma, yaṃ na passāma, tassa sahabyatāya maggaṃ desema – ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāyā”ti.

537. “Taṃ kiṃ maññasi, vāseṭṭha, nanu evaṃ sante tevijjānaṃ brāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti? “Addhā kho, bho gotama, evaṃ sante tevijjānaṃ brāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti.

“Sādhu, vāseṭṭha, te vata, vāseṭṭha, tevijjā brāhmaṇā yaṃ na jānanti, yaṃ na passanti, tassa sahabyatāya maggaṃ desessanti – ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāyāti netaṃ ṭhānaṃ vijjati.

Nisseṇīupamā

538. “Seyyathāpi, vāseṭṭha, puriso cātumahāpathe nisseṇiṃ kareyya – pāsādassa ārohaṇāya. Tamenaṃ evaṃ vadeyyuṃ – “ambho purisa, yassa tvaṃ [yaṃ tvaṃ (syā.)] pāsādassa ārohaṇāya nisseṇiṃ karosi, jānāsi taṃ pāsādaṃ – puratthimāya vā disāya dakkhiṇāya vā disāya pacchimāya vā disāya uttarāya vā disāya ucco vā nīco vā majjhimo vā”ti? Iti puṭṭho “no”ti vadeyya.

“Tamenaṃ evaṃ vadeyyuṃ – “ambho purisa, yaṃ tvaṃ na jānāsi, na passasi, tassa tvaṃ pāsādassa ārohaṇāya nisseṇiṃ karosī”ti? Iti puṭṭho “āmā”ti vadeyya.

539. “Taṃ kiṃ maññasi, vāseṭṭha, nanu evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti? “Addhā kho, bho gotama, evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti.

540. “Evameva kho, vāseṭṭha, na kira tevijjehi brāhmaṇehi brahmā sakkhidiṭṭho, napi kira tevijjānaṃ brāhmaṇānaṃ ācariyehi brahmā sakkhidiṭṭho, napi kira tevijjānaṃ brāhmaṇānaṃ ācariyapācielho brahmā sakkhidiṭṭho, napi kira tevijjānaṃ brāhmaṇānaṃ yāva sattamā ācariyāmahayugehi brahmā sakkhidiṭṭho. Yepi kira tevijjānaṃ brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro, yesamidaṃ etarahi tevijjā brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ, tadanugāyanti, tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṃ – aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṃsu – mayametaṃ jānāma, mayametaṃ passāma, yattha vā brahmā, yena vā brahmā, yahiṃ vā brahmāti. Teva tevijjā brāhmaṇā evamāhaṃsu – “yaṃ na jānāma, yaṃ na passāma, tassa sahabyatāya maggaṃ desema, ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāyā”ti.

541. “Taṃ kiṃ maññasi, vāseṭṭha, nanu evaṃ sante tevijjānaṃ brāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti? “Addhā kho, bho gotama, evaṃ sante tevijjānaṃ brāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti.

“Sādhu, vāseṭṭha. Te vata, vāseṭṭha, tevijjā brāhmaṇā yaṃ na jānanti, yaṃ na passanti, tassa sahabyatāya maggaṃ desessanti. Ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasabyatāyāti, netaṃ ṭhānaṃ vijjati.

Aciravatīnadīupamā

542. “Seyyathāpi, vāseṭṭha, ayaṃ aciravatī nadī pūrā udakassa samatittikā kākapeyyā. Atha puriso āgaccheyya pāratthiko pāragavesī pāragāmī pāraṃ taritukāmo. So orime tīre ṭhito pārimaṃ tīraṃ avheyya – “ehi pārāpāraṃ, ehi pārāpāran”ti.

543. “Taṃ kiṃ maññasi, vāseṭṭha, api nu tassa purisassa avhāyanahetu vā āyācanahetu vā patthanahetu vā abhinandanahetu vā aciravatiyā nadiyā pārimaṃ tīraṃ orimaṃ tīraṃ āgaccheyyā”ti? “No hidaṃ, bho gotama”.

544. “Evameva kho, vāseṭṭha, tevijjā brāhmaṇā ye dhammā brāhmaṇakārakā te dhamme pahāya vattamānā, ye dhammā abrāhmaṇakārakā te dhamme samādāya vattamānā evamāhaṃsu – “indamavhayāma, somamavhayāma, varuṇamavhayāma, īsānamavhayāma, pajāpatimavhayāma, brahmamavhayāma, mahiddhimavhayāma, yamamavhayāmā”ti.

“Te vata, vāseṭṭha, tevijjā brāhmaṇā ye dhammā brāhmaṇakārakā te dhamme pahāya vattamānā, ye dhammā abrāhmaṇakārakā te dhamme samādāya vattamānā avhāyanahetu vā āyācanahetu vā patthanahetu vā abhinandanahetu vā kāyassa bhedā paraṃ maraṇā brahmānaṃ sahabyūpagā bhavissantī”ti, netaṃ ṭhānaṃ vijjati.

545. “Seyyathāpi, vāseṭṭha, ayaṃ aciravatī nadī pūrā udakassa samatittikā kākapeyyā. Atha puriso āgaccheyya pāratthiko pāragavesī pāragāmī pāraṃ taritukāmo. So orime tīre daḷhāya anduyā pacchābāhaṃ gāḷhabandhanaṃ baddho.

“Taṃ kiṃ maññasi, vāseṭṭha, api nu so puriso aciravatiyā nadiyā orimā tīrā pārimaṃ tīraṃ gaccheyyā”ti? “No hidaṃ, bho gotama”.

546. “Evameva kho, vāseṭṭha, pañcime kāmaguṇā ariyassa vinaye andūtipi vuccanti, bandhanantipi vuccanti. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.

“Ime kho, vāseṭṭha, pañca kāmaguṇā ariyassa vinaye andūtipi vuccanti, bandhanantipi vuccanti. Ime kho vāseṭṭha pañca kāmaguṇe tevijjā brāhmaṇā gadhitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti. Te vata, vāseṭṭha, tevijjā brāhmaṇā ye dhammā brāhmaṇakārakā, te dhamme pahāya vattamānā, ye dhammā abrāhmaṇakārakā, te dhamme samādāya vattamānā pañca kāmaguṇe gadhitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjantā kāmandubandhanabaddhā kāyassa bhedā paraṃ maraṇā brahmānaṃ sahabyūpagā bhavissantī”ti, netaṃ ṭhānaṃ vijjati.

547. “Seyyathāpi, vāseṭṭha, ayaṃ aciravatī nadī pūrā udakassa samatittikā kākapeyyā. Atha puriso āgaccheyya pāratthiko pāragavesī pāragāmī pāraṃ taritukāmo. So orime tīre sasīsaṃ pārupitvā nipajjeyya.

“Taṃ kiṃ maññasi, vāseṭṭha, api nu so puriso aciravatiyā nadiyā orimā tīrā pārimaṃ tīraṃ gaccheyyā”ti? “No hidaṃ, bho gotama”.

548. “Evameva kho, vāseṭṭha, pañcime nīvaraṇā ariyassa vinaye āvaraṇātipi vuccanti, nīvaraṇātipi vuccanti, onāhanātipi vuccanti, pariyonāhanātipi vuccanti. Katame pañca? Kāmacchandanīvaraṇaṃ, byāpādanīvaraṇaṃ, thinamiddhanīvaraṇaṃ, uddhaccakukkuccanīvaraṇaṃ, vicikicchānīvaraṇaṃ. Ime kho, vāseṭṭha, pañca nīvaraṇā ariyassa vinaye āvaraṇātipi vuccanti, nīvaraṇātipi vuccanti, onāhanātipi vuccanti, pariyonāhanātipi vuccanti.

549. “Imehi kho, vāseṭṭha, pañcahi nīvaraṇehi tevijjā brāhmaṇā āvuṭā nivuṭā onaddhā [ophuṭā (sī. ka.), ophutā (syā.)] pariyonaddhā. Te vata, vāseṭṭha, tevijjā brāhmaṇā ye dhammā brāhmaṇakārakā te dhamme pahāya vattamānā, ye dhammā abrāhmaṇakārakā te dhamme samādāya vattamānā pañcahi nīvaraṇehi āvuṭā nivuṭā onaddhā pariyonaddhā [pariyonaddhā, te (syā. ka.)] kāyassa bhedā paraṃ maraṇā brahmānaṃ sahabyūpagā bhavissantī”ti, netaṃ ṭhānaṃ vijjati.

Saṃsandanakathā

550. “Taṃ kiṃ maññasi, vāseṭṭha, kinti te sutaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ, sapariggaho vā brahmā apariggaho vā”ti? “Apariggaho, bho gotama”. “Saveracitto vā averacitto vā”ti? “Averacitto, bho gotama”. “Sabyāpajjacitto vā abyāpajjacitto vā”ti? “Abyāpajjacitto, bho gotama”. “Saṃkiliṭṭhacitto vā asaṃkiliṭṭhacitto vā”ti? “Asaṃkiliṭṭhacitto, bho gotama”. “Vasavattī vā avasavattī vā”ti? “Vasavattī, bho gotama”.

“Taṃ kiṃ maññasi, vāseṭṭha, sapariggahā vā tevijjā brāhmaṇā apariggahā vā”ti? “Sapariggahā, bho gotama”. “Saveracittā vā averacittā vā”ti? “Saveracittā, bho gotama”. “Sabyāpajjacittā vā abyāpajjacittā vā”ti? “Sabyāpajjacittā, bho gotama”. “Saṃkiliṭṭhacittā vā asaṃkiliṭṭhacittā vā”ti? “Saṃkiliṭṭhacittā, bho gotama”. “Vasavattī vā avasavattī vā”ti? “Avasavattī, bho gotama”.

551. “Iti kira, vāseṭṭha, sapariggahā tevijjā brāhmaṇā apariggaho brahmā. Api nu kho sapariggahānaṃ tevijjānaṃ brāhmaṇānaṃ apariggahena brahmunā saddhiṃ saṃsandati sametī”ti? “No hidaṃ, bho gotama”. “Sādhu, vāseṭṭha, te vata, vāseṭṭha, sapariggahā tevijjā brāhmaṇā kāyassa bhedā paraṃ maraṇā apariggahassa brahmuno sahabyūpagā bhavissantī”ti, netaṃ ṭhānaṃ vijjati.

“Iti kira, vāseṭṭha, saveracittā tevijjā brāhmaṇā, averacitto brahmā…pe… sabyāpajjacittā tevijjā brāhmaṇā abyāpajjacitto brahmā… saṃkiliṭṭhacittā tevijjā brāhmaṇā asaṃkiliṭṭhacitto brahmā… avasavattī tevijjā brāhmaṇā vasavattī brahmā, api nu kho avasavattīnaṃ tevijjānaṃ brāhmaṇānaṃ vasavattinā brahmunā saddhiṃ saṃsandati sametī”ti? “No hidaṃ, bho gotama”. “Sādhu, vāseṭṭha, te vata, vāseṭṭha, avasavattī tevijjā brāhmaṇā kāyassa bhedā paraṃ maraṇā vasavattissa brahmuno sahabyūpagā bhavissantī”ti, netaṃ ṭhānaṃ vijjati.

552. “Idha kho pana te, vāseṭṭha, tevijjā brāhmaṇā āsīditvā [ādisitvā (ka.)] saṃsīdanti, saṃsīditvā visāraṃ [visādaṃ (sī. pī.), visattaṃ (syā.)] pāpuṇanti, sukkhataraṃ [sukkhataraṇaṃ (ka.)] maññe taranti. Tasmā idaṃ tevijjānaṃ brāhmaṇānaṃ tevijjāiriṇantipi vuccati, tevijjāvivanantipi vuccati, tevijjābyasanantipi vuccatī”ti.

553. Evaṃ vutte, vāseṭṭho māṇavo bhagavantaṃ etadavoca – “sutaṃ metaṃ, bho gotama, samaṇo gotamo brahmānaṃ sahabyatāya maggaṃ jānātī”ti. “Taṃ kiṃ maññasi, vāseṭṭha. Āsanne ito manasākaṭaṃ, na ito dūre manasākaṭan”ti? “Evaṃ, bho gotama, āsanne ito manasākaṭaṃ, na ito dūre manasākaṭan”ti.

554. “Taṃ kiṃ maññasi, vāseṭṭha, idhassa puriso manasākaṭe jātasaṃvaddho. Tamenaṃ manasākaṭato tāvadeva avasaṭaṃ manasākaṭassa maggaṃ puccheyyuṃ. Siyā nu kho, vāseṭṭha, tassa purisassa manasākaṭe jātasaṃvaddhassa manasākaṭassa maggaṃ puṭṭhassa dandhāyitattaṃ vā vitthāyitattaṃ vā”ti? “No hidaṃ, bho gotama”. “Taṃ kissa hetu”? “Amu hi, bho gotama, puriso manasākaṭe jātasaṃvaddho, tassa sabbāneva manasākaṭassa maggāni suviditānī”ti.

“Siyā kho, vāseṭṭha, tassa purisassa manasākaṭe jātasaṃvaddhassa manasākaṭassa maggaṃ puṭṭhassa dandhāyitattaṃ vā vitthāyitattaṃ vā, na tveva tathāgatassa brahmaloke vā brahmalokagāminiyā vā paṭipadāya puṭṭhassa dandhāyitattaṃ vā vitthāyitattaṃ vā. Brahmānaṃ cāhaṃ, vāseṭṭha, pajānāmi brahmalokañca brahmalokagāminiñca paṭipadaṃ, yathā paṭipanno ca brahmalokaṃ upapanno, tañca pajānāmī”ti.

555. Evaṃ vutte, vāseṭṭho māṇavo bhagavantaṃ etadavoca – “sutaṃ metaṃ, bho gotama, samaṇo gotamo brahmānaṃ sahabyatāya maggaṃ desetī”ti. “Sādhu no bhavaṃ gotamo brahmānaṃ sahabyatāya maggaṃ desetu ullumpatu bhavaṃ gotamo brāhmaṇiṃ pajan”ti. “Tena hi, vāseṭṭha, suṇāhi; sādhukaṃ manasi karohi; bhāsissāmī”ti. “Evaṃ bho”ti kho vāseṭṭho māṇavo bhagavato paccassosi.

Brahmalokamaggadesanā

556. Bhagavā etadavoca – “idha, vāseṭṭha, tathāgato loke uppajjati arahaṃ, sammāsambuddho…pe… (yathā 190-212 anucchedesu evaṃ vitthāretabbaṃ). Evaṃ kho, vāseṭṭha, bhikkhu sīlasampanno hoti…pe… tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati.

“So mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati. Tathā dutiyaṃ. Tathā tatiyaṃ. Tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.

“Seyyathāpi, vāseṭṭha, balavā saṅkhadhamo appakasireneva catuddisā viññāpeyya; evameva kho, vāseṭṭha, evaṃ bhāvitāya mettāya cetovimuttiyā yaṃ pamāṇakataṃ kammaṃ na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhati. Ayampi kho, vāseṭṭha, brahmānaṃ sahabyatāya maggo.

“Puna caparaṃ, vāseṭṭha, bhikkhu karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati. Tathā dutiyaṃ. Tathā tatiyaṃ. Tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.

“Seyyathāpi, vāseṭṭha, balavā saṅkhadhamo appakasireneva catuddisā viññāpeyya. Evameva kho, vāseṭṭha, evaṃ bhāvitāya upekkhāya cetovimuttiyā yaṃ pamāṇakataṃ kammaṃ na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhati. Ayaṃ kho, vāseṭṭha, brahmānaṃ sahabyatāya maggo.

557. “Taṃ kiṃ maññasi, vāseṭṭha, evaṃvihārī bhikkhu sapariggaho vā apariggaho vā”ti? “Apariggaho, bho gotama”. “Saveracitto vā averacitto vā”ti? “Averacitto, bho gotama”. “Sabyāpajjacitto vā abyāpajjacitto vā”ti? “Abyāpajjacitto, bho gotama”. “Saṃkiliṭṭhacitto vā asaṃkiliṭṭhacitto vā”ti? “Asaṃkiliṭṭhacitto, bho gotama”. “Vasavattī vā avasavattī vā”ti? “Vasavattī, bho gotama”.

“Iti kira, vāseṭṭha, apariggaho bhikkhu, apariggaho brahmā. Api nu kho apariggahassa bhikkhuno apariggahena brahmunā saddhiṃ saṃsandati sametī”ti? “Evaṃ, bho gotama”. “Sādhu, vāseṭṭha, so vata vāseṭṭha apariggaho bhikkhu kāyassa bhedā paraṃ maraṇā apariggahassa brahmuno sahabyūpago bhavissatī”ti, ṭhānametaṃ vijjati.

558. “Iti kira, vāseṭṭha, averacitto bhikkhu, averacitto brahmā…pe… abyāpajjacitto bhikkhu, abyāpajjacitto brahmā… asaṃkiliṭṭhacitto bhikkhu, asaṃkiliṭṭhacitto brahmā… vasavattī bhikkhu, vasavattī brahmā, api nu kho vasavattissa bhikkhuno vasavattinā brahmunā saddhiṃ saṃsandati sametī”ti? “Evaṃ, bho gotama”. “Sādhu, vāseṭṭha, so vata, vāseṭṭha, vasavattī bhikkhu kāyassa bhedā paraṃ maraṇā vasavattissa brahmuno sahabyūpago bhavissatīti, ṭhānametaṃ vijjatī”ti.

559. Evaṃ vutte, vāseṭṭhabhāradvājā māṇavā bhagavantaṃ etadavocuṃ – “abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti. Evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Ete mayaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma, dhammañca bhikkhusaṅghañca. Upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupete saraṇaṃ gate”ti.

Tevijjasuttaṃ niṭṭhitaṃ terasamaṃ.

Sīlakkhandhavaggo niṭṭhito.

Tassuddānaṃ –

Brahmāsāmaññaambaṭṭha,

Soṇakūṭamahālijālinī;

Sīhapoṭṭhapādasubho kevaṭṭo,

Lohiccatevijjā terasāti.

Sīlakkhandhavaggapāḷi niṭṭhitā.

☸---------------------------------------------------------------------

一三 三明经

一 我（阿难）是这样听说的：有一段时间，世尊在拘萨罗国游化，与大约五百位比丘组成的大僧团一起，来到了拘萨罗国一个叫做摩那沙加达的婆罗门村庄。那时，世尊就住在摩那沙加达村北面，阿致罗筏底河岸边的庵罗树林里。

二 当时，摩那沙加达村住着许多声名显赫、家财万贯的大婆罗门，例如商伽婆罗门、多梨车婆罗门、沸伽罗婆罗婆罗门、生漏婆罗门、忉提耶婆罗门，以及其他一些有名的富裕大婆罗门。

三 那时，婆悉吒和跋罗陀皤阇这两位年轻婆罗门正在散步思考，他们之间就正道与邪道的问题发生了讨论。

四 婆悉吒青年说：“这才是正道，这条道路是真实的，想要解脱的人走这条路，就能与梵天合一。这是沸伽罗婆罗婆罗门所说的。”

五 跋罗陀皤阇青年说：“这才是正道，这条道路是真实的，想要解脱的人走这条路，就能与梵天合一。这是多梨车婆罗门所说的。”

六 婆悉吒青年无法说服跋罗陀皤阇青年，跋罗陀皤阇青年也无法说服婆悉吒青年。

七 这时，婆悉吒青年对跋罗陀皤阇青年说：

“跋罗陀皤阇！从释迦族出家的释迦族子弟沙门乔达摩，现在住在摩那沙加达村北面阿致罗筏底河岸边的庵罗树林里。关于那位世尊乔达摩，到处流传着这样美好的声誉：‘那位世尊是阿罗汉、正等觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛陀、世尊。’ 跋罗陀皤阇！我们去沙门乔达摩那里，把这个问题请教沙门乔达摩。沙门乔达摩对我们怎么说，我们就怎么接受并遵行。”

跋罗陀皤阇青年回答婆悉吒青年说：“好的。”

八 于是，婆悉吒青年与跋罗陀皤阇青年来到世尊的住处。到了之后，向世尊行礼，和世尊互相问候，交谈了值得记忆的话之后，坐在一边。坐在一边后，婆悉吒青年对世尊说：

“尊敬的乔达摩！刚才我们散步思考时，就正道与邪道的问题起了争论。我是这样说的：‘这才是正道，这条道路是真实的，想要解脱的人走这条路，就能与梵天合一。这是沸伽罗婆罗婆罗门所说的。’而跋罗陀皤阇是这样说的：‘这才是正道，这条道路是真实的，想要解脱的人走这条路，就能与梵天合一。这是多梨车婆罗门所说的。’尊敬的乔达摩！在这点上，（我们）就这样起了争论、异议，各持己见。”

九 “婆悉吒！所以你是这样说：‘这才是正道，这条道路是真实的，想要解脱的人走这条路，就能与梵天合一。这是沸伽罗婆罗婆罗门所说的。’而跋罗陀皤阇青年是这样说：‘这才是正道，这条道路是真实的，想要解脱的人走这条路，就能与梵天合一。这是多梨车婆罗门所说的。’那么，婆悉吒！你们是为什么事情起了争论、异议、不同的说法呢？”

一〇 “尊敬的乔达摩！确实是关于正道与邪道的讨论。尊敬的乔达摩！所有那些婆罗门，（例如）：阿达利耶婆罗门、提提利耶婆罗门、旃都伽婆罗门、旃达瓦婆罗门、（以及其他）梵行婆罗门，他们宣说各种不同的道路，那么，那些寻求（或：想要）解脱的婆罗门们，各自修行这些道路，能否与梵天合一呢？

尊敬的乔达摩！例如附近的村庄或乡镇有很多道路，但这些（道路）最终都会汇集到村庄里。同样地，尊敬的乔达摩！确实，所有的婆罗门，（例如：）阿达利耶婆罗门、提提梨耶婆罗门、旃都伽婆罗门、旃达瓦婆罗门、（以及其他）梵行婆罗门，他们宣说各种不同的道路，那么，想要解脱的人，各自修行这些道路，能否与梵天合一呢？”

一一 “婆悉吒！你说：‘那些（各种道路），能够（让人）解脱，并与梵天合一吗？’”

“尊敬的乔达摩！我说：‘那些（各种道路），能够（让人）解脱，并与梵天合一。’”

“婆悉吒！你说：‘那些（各种道路），能够（让人）解脱，并与梵天合一吗？’”

“尊敬的乔达摩！我说：‘那些（各种道路），能够（让人）解脱，并与梵天合一。’”

“婆悉吒！你说：‘那些（各种道路），能够（让人）解脱，并与梵天合一吗？’”

“尊敬的乔达摩！我说：‘那些（各种道路），能够（让人）解脱，并与梵天合一。’”

一二 “那么，婆悉吒！通晓三明的婆罗门当中，有哪一位婆罗门亲眼见过梵天吗？”

“尊敬的乔达摩！不！确实没有这样的人。”

“那么，婆悉吒！通晓三明的婆罗门们的老师当中，有哪一位亲眼见过梵天吗？”

“尊敬的乔达摩！不！确实没有这样的人。”

“那么，婆悉吒！通晓三明的婆罗门们，老师的老师当中，有哪一位亲眼见过梵天吗？”

“尊敬的乔达摩！不！确实没有这样的人。”

“那么，婆悉吒！通晓三明的婆罗门当中，追溯到七代祖师，有哪一位亲眼见过梵天吗？”

“尊敬的乔达摩！不！确实没有这样的人。”

一三 “那么，婆悉吒！在通晓三明的婆罗门当中，有创作咒文、赞歌的古代仙人。现在的三明婆罗门，只是依照这些古代仙人留下的咒文、赞歌来读诵、歌咏罢了。像这样，例如：阿吒摩、婆摩、婆摩提婆、毗婆审吒、耶婆提伽、鸯耆罗、跋罗陀皤阇、婆悉吒、迦叶、婆咎等古代仙人，他们曾这样说过：‘我们知道这个，我们看见这个：梵天在哪里，梵天从哪里来，梵天到哪里去吗？’”

“尊敬的乔达摩！没有这样说过。”

一四 “婆悉吒！像这样，三明婆罗门中，没有一位婆罗门亲眼见过梵天；并且，三明婆罗门们的老师中，没有一位婆罗门亲眼见过梵天；并且，三明婆罗门们，老师的老师中，没有一位亲眼见过梵天；三明婆罗门们，追溯到七代祖师，没有一位亲眼见过梵天。

实际上，在三明婆罗门当中，有创作咒文、赞歌的古代仙人。现在的三明婆罗门，只是依照这些古代仙人留下的咒文、赞歌来读诵、歌咏罢了。像这样，例如：阿吒摩、婆摩、婆摩提婆、毗婆审吒、耶婆提伽、鸯耆罗、跋罗陀皤阇、婆悉吒、迦叶、婆咎等古代仙人，未曾这样说过：‘我们知道这个，我们看见这个：梵天在哪里，梵天从哪里来，梵天到哪里去。’

然而，那些三明婆罗门，却这样说：‘我们所不知道的，我们所没看见的，我们却教导与他（梵天）共住的道路，（声称）这就是正道，这条道路是真实的，想要解脱的人走这条路，就能与梵天合一。’

婆悉吒！你怎么认为呢？既然如此，三明婆罗门们所说的话，不就成了没有根据的话了吗？”

“尊敬的乔达摩！确实如此。既然如此，三明婆罗门们所说的话，确实是没有根据的。”

一五 “婆悉吒！那些三明婆罗门们，自己不知道、自己没亲见，却教导与梵天合一的道路，（并且说：）‘这确实是正道，这条道路是真实的，想要解脱的人走这条路，能够与梵天合一。’这实在是没有道理的。

婆悉吒！就像排成一列、前后相连的盲人，最前面的看不见，中间的也看不见，最后的也看不见。婆悉吒！我认为这些三明婆罗门所说的话，就像盲人排队（前后相连）一样，最前面的看不见，中间的也看不见，最后的也看不见。那些三明婆罗门所说的话，实在是可笑、有名无实、空洞虚假。”

一六 “婆悉吒！对此，你怎么认为呢？三明婆罗门们能看见太阳、月亮，其他人也一样。但是否会向着太阳、月亮升起、落下的地方合掌，祈祷、赞叹、礼拜呢？”

“尊敬的乔达摩！确实如此，三明婆罗门们能看见太阳、月亮，其他人也一样。但是他们会向着太阳、月亮升起、落下的地方合掌，祈祷、赞叹、礼拜。”

一七 “婆悉吒！对此，你怎么认为呢？三明婆罗门们看见那太阳、月亮，其他人也一样。他们向着太阳、月亮升起、落下的地方合掌，祈祷、赞叹、礼拜。那么他们能够教导与太阳、月亮合一的道路，并且这样说：‘这才是正道，这条道路是真实的，想要解脱的人走这条路，能够与太阳、月亮合一吗？’”

“尊敬的乔达摩！不！确实不能这样说。”

一八 “婆悉吒！三明婆罗门们看见那太阳、月亮，其他人也一样。他们向着太阳、月亮升起、落下的地方合掌祈祷、赞叹、礼拜，而那些（三明婆罗门）却不能教导与太阳、月亮合一的道路，说：‘这才是正道，这条道路是真实的，想要解脱的人走这条路，就能与太阳、月亮合一。’

然而，就像这样（连可见的日月尚且如此），三明婆罗门中没有任何一位亲眼见过梵天；并且，三明婆罗门们的老师中，没有一位亲眼见过梵天；并且，三明婆罗门们，老师的老师中，没有一位亲眼见过梵天；并且，追溯到三明婆罗门的七代祖师，没有一位亲眼见过梵天；然而三明婆罗门中，有创作咒文、赞歌的古代仙人。现在的三明婆罗门，只是依照这些古代仙人留下的咒文、赞歌来读诵、歌咏罢了。例如：阿吒摩、婆摩、婆摩提婆、毗婆审吒、耶摩提伽、鸯耆罗、跋罗陀皤阇、婆悉吒、迦叶、婆咎等古代仙人，不曾这样说过：‘我们知道这个，我们看见这个——梵天在哪里，梵天从哪里来，梵天到哪里去。’然而那些三明婆罗门，却这样说：‘我们所不知道的，我们所没看见的，然而我们教导与他（梵天）合一的道路，（说：）这确实是正道，这条道路是真实的，想要解脱的人走这条路，就能与梵天合一。’

婆悉吒！对此，你怎么认为呢？既然如此，三明婆罗门所说的话，不就成了没有根据的了吗？”

“尊敬的乔达摩！确实如此。像这样，三明婆罗门所说的话，确实是没有根据的。”

“婆悉吒！那么，像这样，三明婆罗门，对于他们所不知道、所没看见的（梵天），他们却教导与（梵天）合一的道路，（说：）‘这才是正道，这条道路是真实的。想要解脱的人走这条路，就能与梵天合一。’实在没有这样的道理。”

一九 “婆悉吒！就像有个人说：‘在这个国家里，我爱慕、我追求那个国中最美丽的女子。’这时，有人问他道：‘喂！这位男士！你追求、你爱慕那个国中最美丽的女子，你知道那个国中最美的女子是刹帝利、婆罗门、吠舍还是首陀罗种姓的女子吗？’

他被这样问时，回答说：‘我不知道。’人们又问他：‘喂！这位男士！你爱慕、你追求那个国中最美丽的女子，你知道那位美女的名字和种姓吗？她是高是矮还是中等身材？她的肤色是黑是棕还是金黄色？还有，她住在哪个村庄、哪个乡镇、哪个城市呢？’

那时，他被这样问时，回答说：‘我不知道。’人们更问他：‘喂！这位男士！你不知道、没见过，却追求、爱慕她吗？’他被这样问时，回答说：‘是的。’

婆悉吒！对此，你怎么认为呢？像这样，那位男士所说的话，（他说的话）实在是没根据的吧？”

“是的，尊敬的乔达摩！像这样，那位男士所说的话，确实是没有根据的。”

二〇 “婆悉吒！就像你所说的，三明婆罗门中，确实没有一位亲眼见过梵天；并且，你所说的三明婆罗门们的老师，也没有一位亲眼见过梵天；并且，你所说的三明婆罗门们，老师的老师中，也没有一位亲眼见过梵天；并且，你所说的三明婆罗门们，追溯到七代祖师，也没有一位亲眼见过梵天。并且，你所说的三明婆罗门中，有创作咒文、赞歌的古代仙人，现在的三明婆罗门们，只是依照这些古代仙人留下的咒文、赞歌来读诵、歌咏罢了。例如：阿吒摩、婆摩、婆摩提婆、毗婆审吒、耶摩提伽、鸯耆罗、跋罗陀皤阇、婆悉吒、迦叶、婆咎等古代仙人，不曾这样说过：‘我们知道这个，我们看见这个：梵天在哪里，梵天从哪里来，梵天到哪里去。’然而，那些三明婆罗门，却这样说：‘我们不知道这个，我们没看见这个，然而我们教导与他（梵天）共住的道路，（说：）这才是正道，这条道路是真实的。想要解脱的人走这条路，就能与梵天合一。’

婆悉吒！对此，你怎么认为呢？像这样，三明婆罗门所说的话，不就成了没有根据的了吗？”

“尊敬的乔达摩！确实如此，像这样，三明婆罗门所说的话，确实是没有根据的。”

“那么，婆悉吒！那些三明婆罗门，对于他们所不知道、所没看见的（梵天），他们却教导与他合一的道路。说：‘这才是正道，这条道路是真实的。想要解脱的人走这条路，就能与梵天合一。’没有这样的道理。”

二一 “婆悉吒！就像有个人，为了要登上十字路口旁的一座高楼而造梯子。众人问他道：‘喂！这位男士！你为了登高楼而造梯子。知道那座高楼是在东、南、西、北哪个方向吗？那座高楼是高、是矮还是中等高度呢？’

当被这样问时，他回答：‘不，我确实不知道。’众人更问道：‘喂！这位男士！你不知道、没见过（那高楼），却为登上它而造梯子吗？’

当被这样问时，他回答：‘确实如此，不知道、没见过。’

婆悉吒！对此，你怎么认为呢？像这样，那位男士所说的话，实在是没根据的吧？”

“尊敬的乔达摩！是的，像这样，那位男士所说的话，确实是没有根据的。”

二二 “婆悉吒！像这样，如你所说，三明婆罗门中，确实没有一位亲眼见过梵天；并且，你所说的三明婆罗门们的老师，也没有一位亲眼见过梵天；并且，你所说的三明婆罗门们，老师的老师中没有一位亲眼见过梵天；并且，你所说的三明婆罗门们，追溯到七代祖师，也没有一位亲眼见过梵天。并且，你所说的三明婆罗门中，有创作咒文、赞歌的古代仙人，现在的三明婆罗门们，只是依照这些古代仙人留下的咒文、赞歌来读诵、歌咏罢了。例如：阿吒摩、婆摩、婆摩提婆、毗婆审吒、耶摩提伽、鸯耆罗、跋罗陀皤阇、婆悉吒、迦叶、婆咎等古代仙人，没有这样说过：‘我们知道这个，我们看见这个：梵天在哪里，梵天从哪里来，梵天到哪里去。’然而，那些三明婆罗门，却这样说：‘我们不知道这个，我们没看见这个，而教导与他共住的道路，（说：）这才是正道，这条道路是真实的。想要解脱的人走这条路，就能与梵天合一。’

婆悉吒！对此，你怎么认为呢？像这样，三明婆罗门所说的话，不就成了没有根据的了吗？”

“尊敬的乔达摩！确实如此，像这样，三明婆罗门所说的话，确实是没有根据的。”

二三 “那么，婆悉吒！那些三明婆罗门，对于他们所不知道、所没看见的（梵天），他们却教导与他合一的道路。说：‘这才是正道，这条道路是真实的。想要解脱的人走这条路，就能与梵天合一。’实在没有这样的道理。”

二四 “婆悉吒！就像这条阿致罗筏底河河水涨满，与河岸齐平，乌鸦都能轻易喝到水。这时，有位男士对岸有事，想去对岸，于是望着对岸。这位男士站在此岸对着彼岸呼喊：‘对岸啊！请靠过来！对岸啊！靠到这边来！’

婆悉吒！对此，你怎么认为呢？因为这位男士的呼喊、恳求、祈祷，对岸能够靠到此岸来吗？”

“尊敬的乔达摩！不可能靠过来。”

二五 “像这样，婆悉吒！那些三明婆罗门们，舍弃了能被称为婆罗门的（正确）法行，却执着修行不属于婆罗门的（错误）法行。并且这样说：‘我们祈请因陀罗；我们祈请苏摩；我们祈请婆留那；我们祈请伊沙那；我们祈请生主；我们祈请梵天；我们祈请摩醯提；我们祈请夜摩。’

婆悉吒！实际上那些三明婆罗门们，舍弃了能被称为婆罗门的（正确）法行，却执着修行不属于婆罗门的（错误）法行，因为祈请、恳求、期望或欣喜的缘故，就能在身坏命终之后，与梵天合一，实在没有这样的道理。”

二六 “婆悉吒！就像这条阿致罗筏底河河水涨满，与河岸齐平，乌鸦都能轻易喝到水。这时，有位男士对岸有事，想去对岸，于是望着对岸。然而这位男士却在此岸，用坚固的锁链，（双手）反绑在背后，牢牢地捆住。

婆悉吒！对此，你怎么认为呢？那位男士能从此岸到达阿致罗筏底河的对岸吗？”

“尊敬的乔达摩！无法到达。”

二七 “再者，婆悉吒！像这样，这五种感官欲乐，在圣者的律法中，被称为‘枷锁’，被称为‘束缚’。哪五种呢？通过眼识知的种种色相，是合意的、可爱的、悦意的、引人喜爱的、伴随欲贪的、令人染着的；通过耳识知的种种声音……（省略）……通过鼻识知的种种香气……（省略）……通过舌识知的种种味道……（省略）……通过身识知的种种触觉，是合意的、可爱的、悦意的、引人喜爱的、伴随欲贪的、令人染着的。婆悉吒！实际上这五种欲乐，在圣者的律法中，被称为‘枷锁’，被称为‘束缚’。

婆悉吒！三明婆罗门们，确实执着于这五种欲乐，被它们束缚、沉溺、深陷其中，看不见其中的过患，没有（从中）解脱的智慧，（却还）享受它们。”

二八 “婆悉吒！那些三明婆罗门们，确实舍弃了能被称为婆罗门的（正确）法行，却执着修行不属于婆罗门的（错误）法行。他们执着于五种欲乐，被它们束缚、沉溺、深陷其中，看不见其中的过患，没有（从中）解脱的智慧，（却还）享受它们。因此，他们身坏命终之后，能够与梵天合一，实在没有这样的道理。”

二九 “婆悉吒！就像这条阿致罗筏底河河水涨满，与河岸齐平，乌鸦都能轻易喝到水。这时，有位男士对岸有事，想去对岸，于是望着对岸。这位男士却在此岸，蒙头盖脸地躺卧着。

婆悉吒！对此，你怎么认为呢？那位男士能从此岸到达阿致罗筏底河的对岸吗？”

“尊敬的乔达摩！不能。”

三〇 “婆悉吒！像这样，这五种盖，在圣者的律法中，被称为‘障碍’，被称为‘覆盖’，被称为‘遮蔽’，被称为‘缠缚’。哪五种呢？贪欲盖、嗔恚盖、昏沉睡眠盖、掉举追悔盖、疑盖。”

“婆悉吒！这五种盖，在圣者的律法中，被称为‘障碍’，被称为‘覆盖’，被称为‘遮蔽’，被称为‘缠缚’。”

“婆悉吒！三明婆罗门们，确实舍弃了能被称为婆罗门的（正确）法行，却执着修行不属于婆罗门的（错误）法行，三明婆罗门们被这五盖所覆盖、遮蔽、缠缚、束缚。他们身坏命终之后，能够与梵天合一，实在没有这样的道理。”

三一 “婆悉吒！对此，你怎么认为呢？你曾听过婆罗门中那些年长、耆宿、师代代相传的长辈们说过吗？梵天是有家累还是无家累呢？”

“尊敬的乔达摩！无家累。”

“是有怨恨心还是无怨恨心呢？”

“尊敬的乔达摩！无怨恨心。”

“是有嗔恚心还是无嗔恚心呢？”

“尊敬的乔达摩！无嗔恚心。”

“是有染污心还是无染污心呢？”

“尊敬的乔达摩！无染污心。”

“是（心）得自在还是不得自在呢？”

“尊敬的乔达摩！得自在。”

三二 “婆悉吒！对此，你怎么认为呢？婆罗门们是有家累还是无家累呢？”

“尊敬的乔达摩！有家累。”

“是有怨恨心还是无怨恨心呢？”

“尊敬的乔达摩！有怨恨心。”

“是有嗔恚心还是无嗔恚心呢？”

“尊敬的乔达摩！有嗔恚心。”

“是有染污心还是无染污心呢？”

“尊敬的乔达摩！有染污心。”

“是（心）得自在还是不得自在呢？”

“尊敬的乔达摩！不得自在。”

三三 “像这样，婆悉吒！三明婆罗门们有家累，梵天无家累：有家累的三明婆罗门们，还能与无家累的梵天合一吗？”

“尊敬的乔达摩！不能。”

三四 “说得好！婆悉吒！那些有家累的三明婆罗门们，身坏命终之后，能够与无家累的梵天合一，实在没有这样的道理。”

三五 “像这样，婆悉吒！三明婆罗门们，确实有怨恨心，梵天无怨恨心……（省略）……三明婆罗门们有嗔恚心，梵天无嗔恚心……（省略）……三明婆罗门们（心）不得自在，梵天是（心）得自在，（心）不得自在的三明婆罗门们，还能与（心）得自在的梵天合一吗？”

“尊敬的乔达摩！不能。”

三六 “说得好！婆悉吒！那些（心）不得自在的三明婆罗门们，身坏命终之后，能够与（心）得自在的梵天合一，实在没有这样的道理。

婆悉吒！在这里，那些三明婆罗门执取（邪道）而沉没，沉没后便陷入绝望，他们以为自己在渡过旱地（般容易）。因此，三明婆罗门的这个‘三明’，被称为‘三明荒漠’，也被称为‘三明绝境’，也被称为‘三明灾难’。”

三七 这样说完后，婆悉吒对世尊说：

“尊敬的乔达摩！我听说：‘沙门乔达摩知道与梵天合一的道路。’”

“婆悉吒！对此，你怎么认为呢？摩那沙加达村，离这里近还是远呢？”

“尊敬的乔达摩！摩那沙加达村，离这里近，不远。”

“婆悉吒！对此，你怎么认为呢？假设这里有一个人，在摩那沙加达村出生、长大，有人向这位从未离开过摩那沙加达村的人询问前往摩那沙加达村的道路。婆悉吒！那位在摩那沙加达村出生、长大的人，被问到前往摩那沙加达村的道路时，可能会犹豫或困惑吗？”

“尊敬的乔达摩！不会。为什么呢？尊敬的乔达摩！因为在摩那沙加达村出生、长大的人，都非常清楚通往摩那沙加达村的各条道路。”

三八 “婆悉吒！那位在摩那沙加达村出生、长大的人，当有人向他问起前往摩那沙加达村的道路时，是不会犹豫、困惑的；但是，如果有人问如来关于通往梵天界的道路，如来是绝不会犹豫或困惑的。婆悉吒！我了知梵天、梵天界以及通往梵天界的道路，并且了知如何修行才能投生到梵天界，我就像在那里出生的人一样清楚。”

三九 听到这样说时，婆悉吒青年对世尊说：

“尊敬的乔达摩！我曾听说：‘沙门乔达摩知道能够与梵天合一的道路。’好极了！世尊乔达摩，请为我们教导能够与梵天合一的道路吧，请世尊乔达摩救拔婆罗门大众吧！”

“那么，婆悉吒，仔细听，好好记在心里，我将要说了。”

婆悉吒青年应诺世尊：“是的，尊师”。世尊说：

四〇 “婆悉吒！现在，如来出现在世间，是阿罗汉、正等觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛陀、世尊。他亲自证知、彻底觉悟了这个包含天界、魔界、梵天界，以及沙门、婆罗门、天神、人类的世界后，为众生宣说。他所宣说的法，初善、中善、后善，义理善妙，言辞善妙，他阐明了完全圆满、遍净的梵行。（参照沙门果经第四节）

四一 某位家主或家主之子，或生在其他某个家族的人，听闻了如来的教法；听闻法之后，对如来获得了信心。他怀着信心如此思量：‘在家生活充满束缚，如同尘垢之道；出家则无拘无束，如同空旷之地。住在家里，要圆满实行这如珍珠般纯净光洁的梵行，实在不易。我何不剃除须发，穿上袈裟，舍弃家庭，过上无家的生活呢？’（参照沙门果经第四一节）。

四二 像这样出家后，他遵守并实践别解脱律仪的防护，具足正当的行为和活动范围，即使对微小的过错也心怀恐惧，受持学习各项学处。他具足善的身业和语业，过着清净的生活，戒行圆满，守护感官根门，具足正念和正知，安住于满足之中。（参照同经第四二节）。

四三～七五 婆悉吒！比丘如何具足戒行呢？婆悉吒！在此，比丘舍弃杀生，远离杀生……（省略，此处应包含完整的戒、定、慧基础描述，直到证得初禅前的准备，如沙门果经所述，去除五盖）……当他观察到自己内心的这五盖已被断除时，喜悦便生起；内心喜悦时，轻安便生起；身体轻安时，便感受到快乐；内心快乐时，心便得安定（入定）。……（进入初禅）他以远离（欲乐、恶法）所生的喜和乐，遍满、充满、充盈、周遍浸透全身，全身没有一处不被这离生喜乐所浸透。（同经第四三～七五节之广说）。

七六 他（比丘）以充满慈爱的心，遍满一个方向而安住。同样地，（遍满）第二个方向、第三个方向、第四个方向。像这样，向上、向下、向四周，在一切地方，将心与慈爱相应，广大、无量、无怨恨、无嗔恚，遍满整个世界而安住。

七七 再者，婆悉吒！就像一个强壮的海螺号手，能轻易地让螺声传遍四方；同样地，婆悉吒！如此修习慈心解脱，任何（过去所作的）有限业（有量的业）都将不再残留、不再停滞在那里。婆悉吒！那时，这确实是能够与梵天合一的道路。

七八 婆悉吒！（同样地）比丘以充满悲悯的心安住……（省略）……以充满喜悦的心安住……（省略）……以充满舍弃（平静）的心，遍满一个方向而安住。同样地，（遍满）第二个方向、第三个方向、第四个方向。像这样，向上、向下、向四周，在一切地方，将心与舍弃（平静）相应，广大、无量、无怨恨、无嗔恚，遍满整个世界而安住。

七九 婆悉吒！就像一个强壮的海螺号手，能轻易地让螺声传遍四方；同样地，婆悉吒！如此修习舍心解脱，任何（过去所作的）有限业（有量的业）都将不再残留、不再停滞在那里。婆悉吒！那时，这确实是能够与梵天合一的道路。

八〇 “婆悉吒！对此，你怎么认为呢？这样安住的比丘，是有家累还是无家累呢？”

“尊敬的乔达摩！无家累。”

“是有怨恨心还是无怨恨心呢？”

“尊敬的乔达摩，无怨恨心。”

“是有嗔恚心还是无嗔恚心呢？”

“尊敬的乔达摩！无嗔恚心。”

“是有染污心还是无染污心呢？”

“尊敬的乔达摩！无染污心。”

“是（心）得自在还是不得自在呢？”

“尊敬的乔达摩！得自在。”

八一 “婆悉吒！像这样，比丘无家累，梵天也无家累；无家累的比丘，与无家累的梵天，能够合一而共住吗？”

“尊敬的乔达摩！是的。”

“说得好！婆悉吒！那么，这位无家累的比丘，在身坏命终之后，能够投生与无家累的梵天共住，这是有可能的。

像这样，婆悉吒！比丘无怨恨心，梵天也无怨恨心……（省略）……比丘无嗔恚心，梵天也无嗔恚心……（省略）……比丘无染污心，梵天也无染污心，比丘（心）得自在，梵天也（心）得自在；（心）得自在的比丘，与（心）得自在的梵天，能够合一而共住吗？”

“尊敬的乔达摩！是的。”

“说得好！婆悉吒！那么，这位（心）得自在的比丘，在身坏命终之后，能够投生与（心）得自在的梵天共住。这是有可能的。”

八二 婆悉吒青年及跋罗陀皤阇，听闻此话后，对世尊说：

“好极了！尊敬的乔达摩！好极了！尊敬的乔达摩！尊敬的乔达摩以各种方式阐明了法，就像扶正了颠倒的东西，揭示了被覆盖的东西，给迷路的人指明了道路，在黑暗中举起了油灯，让有眼睛的人能够看见各种形色。我们于今日皈依尊敬的乔达摩、皈依（他所教导的）法、皈依比丘僧团。愿世尊接受我们为优婆塞（在家弟子），从今天起，直至生命的终点，我们都皈依了。”

☸.....................................................................

一三 三明经 终。

戒蕴品 终。

此品摄颂：

梵（网）、（沙门）果、（庵）婆、（种）德、（究）罗檀陀、

（摩）诃梨、阇（利）、狮（子吼）、（露）遮、（须）婆、

（盖）瓦达、（罗）希迦、三明，共十三经。

戒蕴品巴利（读诵）终。

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.13 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【1】Dīghanikāya 长部经典 (DN 1-34, 1360)/《2》Mahāvaggapāḷi 大品 (DN 14-23, 1-441)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1. Mahāpadānasutta 七佛譬喻经 (DN 14, 1-94)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

Namo tassa bhagavato arahato sammāsambuddhassa

Dīghanikāyo

Mahāvaggapāḷi《大品》

1. Mahāpadānasuttaṃ

Pubbenivāsapaṭisaṃyuttakathā

1. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme karerikuṭikāyaṃ. Atha kho sambahulānaṃ bhikkhūnaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ karerimaṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ pubbenivāsapaṭisaṃyuttā dhammī kathā udapādi – “itipi pubbenivāso, itipi pubbenivāso”ti.

2. Assosi kho bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya tesaṃ bhikkhūnaṃ imaṃ kathāsallāpaṃ. Atha kho bhagavā uṭṭhāyāsanā yena karerimaṇḍalamāḷo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi, nisajja kho bhagavā bhikkhū āmantesi – “kāyanuttha, bhikkhave, etarahi kathāya sannisinnā; kā ca pana vo antarākathā vippakatā”ti?

Evaṃ vutte te bhikkhū bhagavantaṃ etadavocuṃ – “idha, bhante, amhākaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ karerimaṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ pubbenivāsapaṭisaṃyuttā dhammī kathā udapādi – ‘itipi pubbenivāso itipi pubbenivāso’ti. Ayaṃ kho no, bhante, antarākathā vippakatā. Atha bhagavā anuppatto”ti.

3. “Iccheyyātha no tumhe, bhikkhave, pubbenivāsapaṭisaṃyuttaṃ dhammiṃ kathaṃ sotun”ti? “Etassa, bhagavā, kālo; etassa, sugata, kālo; yaṃ bhagavā pubbenivāsapaṭisaṃyuttaṃ dhammiṃ kathaṃ kareyya, bhagavato sutvā [bhagavato vacanaṃ sutvā (syā.)] bhikkhū dhāressantī”ti. “Tena hi, bhikkhave, suṇātha,sādhukaṃ manasi karotha, bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

4. “Ito so, bhikkhave, ekanavutikappe yaṃ [ekanavuto kappo (syā. kaṃ. pī.)] vipassī bhagavā arahaṃ sammāsambuddho loke udapādi. Ito so, bhikkhave, ekatiṃse kappe [ekatiṃ sakappo (sī.) ekatiṃ so kappo (syā. kaṃ. pī.)] yaṃ sikhī bhagavā arahaṃ sammāsambuddho loke udapādi. Tasmiññeva kho, bhikkhave, ekatiṃse kappe vessabhū bhagavā arahaṃ sammāsambuddho loke udapādi. Imasmiññeva [imasmiṃ (katthacī)] kho, bhikkhave, bhaddakappe kakusandho bhagavā arahaṃ sammāsambuddho loke udapādi. Imasmiññeva kho, bhikkhave, bhaddakappe koṇāgamano bhagavā arahaṃ sammāsambuddho loke udapādi. Imasmiññeva kho, bhikkhave, bhaddakappe kassapo bhagavā arahaṃ sammāsambuddho loke udapādi. Imasmiññeva kho, bhikkhave, bhaddakappe ahaṃ etarahi arahaṃ sammāsambuddho loke uppanno.

5. “Vipassī, bhikkhave, bhagavā arahaṃ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi. Sikhī, bhikkhave, bhagavā arahaṃ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi. Vessabhū, bhikkhave, bhagavā arahaṃ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi. Kakusandho, bhikkhave, bhagavā arahaṃ sammāsambuddho brāhmaṇo jātiyā ahosi, brāhmaṇakule udapādi. Koṇāgamano, bhikkhave, bhagavā arahaṃ sammāsambuddho brāhmaṇo jātiyā ahosi, brāhmaṇakule udapādi. Kassapo, bhikkhave, bhagavā arahaṃ sammāsambuddho brāhmaṇo jātiyā ahosi, brāhmaṇakule udapādi. Ahaṃ, bhikkhave, etarahi arahaṃ sammāsambuddho khattiyo jātiyā ahosiṃ, khattiyakule uppanno.

6. “Vipassī, bhikkhave, bhagavā arahaṃ sammāsambuddho koṇḍañño gottena ahosi. Sikhī, bhikkhave, bhagavā arahaṃ sammāsambuddho koṇḍañño gottena ahosi. Vessabhū, bhikkhave, bhagavā arahaṃ sammāsambuddho koṇḍañño gottena ahosi. Kakusandho, bhikkhave, bhagavā arahaṃ sammāsambuddho kassapo gottena ahosi. Koṇāgamano, bhikkhave, bhagavā arahaṃ sammāsambuddho kassapo gottena ahosi. Kassapo, bhikkhave, bhagavā arahaṃ sammāsambuddho kassapo gottena ahosi. Ahaṃ, bhikkhave, etarahi arahaṃ sammāsambuddho gotamo gottena ahosiṃ.

7. “Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa asītivassasahassāni āyuppamāṇaṃ ahosi. Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa sattativassasahassāni āyuppamāṇaṃ ahosi. Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa saṭṭhivassasahassāni āyuppamāṇaṃ ahosi. Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa cattālīsavassasahassāni āyuppamāṇaṃ ahosi. Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa tiṃsavassasahassāni āyuppamāṇaṃ ahosi. Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa vīsativassasahassāni āyuppamāṇaṃ ahosi. Mayhaṃ, bhikkhave, etarahi appakaṃ āyuppamāṇaṃ parittaṃ lahukaṃ; yo ciraṃ jīvati, so vassasataṃ appaṃ vā bhiyyo.

8. “Vipassī, bhikkhave, bhagavā arahaṃ sammāsambuddho pāṭaliyā mūle abhisambuddho. Sikhī, bhikkhave, bhagavā arahaṃ sammāsambuddho puṇḍarīkassa mūle abhisambuddho. Vessabhū, bhikkhave, bhagavā arahaṃ sammāsambuddho sālassa mūle abhisambuddho. Kakusandho, bhikkhave, bhagavā arahaṃ sammāsambuddho sirīsassa mūle abhisambuddho. Koṇāgamano, bhikkhave, bhagavā arahaṃ sammāsambuddho udumbarassa mūle abhisambuddho. Kassapo, bhikkhave, bhagavā arahaṃ sammāsambuddho nigrodhassa mūle abhisambuddho. Ahaṃ, bhikkhave, etarahi arahaṃ sammāsambuddho assatthassa mūle abhisambuddho.

9. “Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa khaṇḍatissaṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ. Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa abhibhūsambhavaṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ. Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa soṇuttaraṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ. Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa vidhurasañjīvaṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ. Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa bhiyyosuttaraṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ. Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa tissabhāradvājaṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ. Mayhaṃ, bhikkhave, etarahi sāriputtamoggallānaṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ.

10. “Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa tayo sāvakānaṃ sannipātā ahesuṃ. Eko sāvakānaṃ sannipāto ahosi aṭṭhasaṭṭhibhikkhusatasahassaṃ, eko sāvakānaṃ sannipāto ahosi bhikkhusatasahassaṃ, eko sāvakānaṃ sannipāto ahosi asītibhikkhusahassāni. Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṃ sannipātā ahesuṃ sabbesaṃyeva khīṇāsavānaṃ.

“Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa tayo sāvakānaṃ sannipātā ahesuṃ. Eko sāvakānaṃ sannipāto ahosi bhikkhusatasahassaṃ, eko sāvakānaṃ sannipāto ahosi asītibhikkhusahassāni, eko sāvakānaṃ sannipāto ahosi sattatibhikkhusahassāni. Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṃ sannipātā ahesuṃ sabbesaṃyeva khīṇāsavānaṃ.

“Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa tayo sāvakānaṃ sannipātā ahesuṃ. Eko sāvakānaṃ sannipāto ahosi asītibhikkhusahassāni, eko sāvakānaṃ sannipāto ahosi sattatibhikkhusahassāni, eko sāvakānaṃ sannipāto ahosi saṭṭhibhikkhusahassāni. Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṃ sannipātā ahesuṃ sabbesaṃyeva khīṇāsavānaṃ.

“Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa eko sāvakānaṃ sannipāto ahosi cattālīsabhikkhusahassāni. Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa ayaṃ eko sāvakānaṃ sannipāto ahosi sabbesaṃyeva khīṇāsavānaṃ.

“Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa eko sāvakānaṃ sannipāto ahosi tiṃsabhikkhusahassāni. Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa ayaṃ eko sāvakānaṃ sannipāto ahosi sabbesaṃyeva khīṇāsavānaṃ.

“Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa eko sāvakānaṃ sannipāto ahosi vīsatibhikkhusahassāni. Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa ayaṃ eko sāvakānaṃ sannipāto ahosi sabbesaṃyeva khīṇāsavānaṃ.

“Mayhaṃ, bhikkhave, etarahi eko sāvakānaṃ sannipāto ahosi aḍḍhateḷasāni bhikkhusatāni. Mayhaṃ, bhikkhave, ayaṃ eko sāvakānaṃ sannipāto ahosi sabbesaṃyeva khīṇāsavānaṃ.

11. “Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa asoko nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa khemaṅkaro nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa upasanto nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa buddhijo nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa sotthijo nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa sabbamitto nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Mayhaṃ, bhikkhave, etarahi ānando nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko.

12. “Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa bandhumā nāma rājā pitā ahosi. Bandhumatī nāma devī mātā ahosi janetti [janettī (syā.)]. Bandhumassa rañño bandhumatī nāma nagaraṃ rājadhānī ahosi.

“Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa aruṇo nāma rājā pitā ahosi. Pabhāvatī nāma devī mātā ahosi janetti. Aruṇassa rañño aruṇavatī nāma nagaraṃ rājadhānī ahosi.

“Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa suppatito nāma [suppatīto nāma (syā.)] rājā pitā ahosi. Vassavatī nāma [yasavatī nāma (syā. pī.)] devī mātā ahosi janetti. Suppatitassa rañño anomaṃ nāma nagaraṃ rājadhānī ahosi.

“Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa aggidatto nāma brāhmaṇo pitā ahosi. Visākhā nāma brāhmaṇī mātā ahosi janetti. Tena kho pana, bhikkhave, samayena khemo nāma rājā ahosi. Khemassa rañño khemavatī nāma nagaraṃ rājadhānī ahosi.

“Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa yaññadatto nāma brāhmaṇo pitā ahosi. Uttarā nāma brāhmaṇī mātā ahosi janetti. Tena kho pana, bhikkhave, samayena sobho nāma rājā ahosi. Sobhassa rañño sobhavatī nāma nagaraṃ rājadhānī ahosi.

“Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa brahmadatto nāma brāhmaṇo pitā ahosi. Dhanavatī nāma brāhmaṇī mātā ahosi janetti. Tena kho pana, bhikkhave, samayena kikī nāma [kiṃ kī nāma (syā.)] rājā ahosi. Kikissa rañño bārāṇasī nāma nagaraṃ rājadhānī ahosi.

“Mayhaṃ, bhikkhave, etarahi suddhodano nāma rājā pitā ahosi. Māyā nāma devī mātā ahosi janetti. Kapilavatthu nāma nagaraṃ rājadhānī ahosī”ti. Idamavoca bhagavā, idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.

13. Atha kho tesaṃ bhikkhūnaṃ acirapakkantassa bhagavato ayamantarākathā udapādi – “acchariyaṃ, āvuso, abbhutaṃ, āvuso, tathāgatassa mahiddhikatā mahānubhāvatā. Yatra hi nāma tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarissati, nāmatopi anussarissati, gottatopi anussarissati, āyuppamāṇatopi anussarissati, sāvakayugatopi anussarissati, sāvakasannipātatopi anussarissati – ‘evaṃjaccā te bhagavanto ahesuṃ itipi, evaṃnāmā evaṃgottā evaṃsīlā evaṃdhammā evaṃpaññā evaṃvihārī evaṃvimuttā te bhagavanto ahesuṃ itipī’”ti.

“Kiṃ nu kho, āvuso, tathāgatasseva nu kho esā dhammadhātu suppaṭividdhā, yassā dhammadhātuyā suppaṭividdhattā tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati – ‘evaṃjaccā te bhagavanto ahesuṃ itipi, evaṃnāmā evaṃgottā evaṃsīlā evaṃdhammā evaṃpaññā evaṃvihārī evaṃvimuttā te bhagavanto ahesuṃ itipī’ti, udāhu devatā tathāgatassa etamatthaṃ ārocesuṃ, yena tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati – ‘evaṃjaccā te bhagavanto ahesuṃ itipi, evaṃnāmā evaṃgottā evaṃsīlā evaṃdhammā evaṃpaññā evaṃvihārī evaṃvimuttā te bhagavanto ahesuṃ itipī’”ti. Ayañca hidaṃ tesaṃ bhikkhūnaṃ antarākathā vippakatā hoti.

14. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena karerimaṇḍalamāḷo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi – “kāyanuttha, bhikkhave, etarahi kathāya sannisinnā; kā ca pana vo antarākathā vippakatā”ti?

Evaṃ vutte te bhikkhū bhagavantaṃ etadavocuṃ – “idha, bhante, amhākaṃ acirapakkantassa bhagavato ayaṃ antarākathā udapādi – ‘acchariyaṃ, āvuso, abbhutaṃ, āvuso, tathāgatassa mahiddhikatā mahānubhāvatā, yatra hi nāma tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarissati, nāmatopi anussarissati, gottatopi anussarissati, āyuppamāṇatopi anussarissati, sāvakayugatopi anussarissati, sāvakasannipātatopi anussarissati – “evaṃjaccā te bhagavanto ahesuṃ itipi, evaṃnāmā evaṃgottā evaṃsīlā evaṃdhammā evaṃpaññā evaṃvihārī evaṃvimuttā te bhagavanto ahesuṃ itipī”ti. Kiṃ nu kho, āvuso, tathāgatasseva nu kho esā dhammadhātu suppaṭividdhā, yassā dhammadhātuyā suppaṭividdhattā tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati – “evaṃjaccā te bhagavanto ahesuṃ itipi, evaṃnāmā evaṃgottā evaṃsīlā evaṃdhammā evaṃpaññā evaṃvihārī evaṃvimuttā te bhagavanto ahesuṃ itipī”ti. Udāhu devatā tathāgatassa etamatthaṃ ārocesuṃ, yena tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati – ‘evaṃjaccā te bhagavanto ahesuṃ itipi, evaṃnāmā evaṃgottā evaṃsīlā evaṃdhammā evaṃpaññā evaṃvihārī evaṃvimuttā te bhagavanto ahesuṃ itipī’ti? Ayaṃ kho no, bhante, antarākathā vippakatā, atha bhagavā anuppatto”ti.

15. “Tathāgatassevesā, bhikkhave, dhammadhātu suppaṭividdhā, yassā dhammadhātuyā suppaṭividdhattā tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati – ‘evaṃjaccā te bhagavanto ahesuṃ itipi, evaṃnāmā evaṃgottā evaṃsīlā evaṃdhammā evaṃpaññā evaṃvihārī evaṃvimuttā te bhagavanto ahesuṃ itipī’ti. Devatāpi tathāgatassa etamatthaṃ ārocesuṃ, yena tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati – ‘evaṃjaccā te bhagavanto ahesuṃ itipi, evaṃnāmā evaṃgottā evaṃsīlā evaṃdhammā evaṃpaññā evaṃvihārī evaṃvimuttā te bhagavanto ahesuṃ itipī’ti.

“Iccheyyātha no tumhe, bhikkhave, bhiyyosomattāya pubbenivāsapaṭisaṃyuttaṃ dhammiṃ kathaṃ sotun”ti? “Etassa, bhagavā, kālo; etassa, sugata, kālo; yaṃ bhagavā bhiyyosomattāya pubbenivāsapaṭisaṃyuttaṃ dhammiṃ kathaṃ kareyya, bhagavato sutvā bhikkhū dhāressantī”ti. “Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

16. “Ito so, bhikkhave, ekanavutikappe yaṃ vipassī bhagavā arahaṃ sammāsambuddho loke udapādi. Vipassī, bhikkhave, bhagavā arahaṃ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi. Vipassī, bhikkhave, bhagavā arahaṃ sammāsambuddho koṇḍañño gottena ahosi. Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa asītivassasahassāni āyuppamāṇaṃ ahosi. Vipassī, bhikkhave, bhagavā arahaṃ sammāsambuddho pāṭaliyā mūle abhisambuddho. Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa khaṇḍatissaṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ. Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa tayo sāvakānaṃ sannipātā ahesuṃ. Eko sāvakānaṃ sannipāto ahosi aṭṭhasaṭṭhibhikkhusatasahassaṃ, eko sāvakānaṃ sannipāto ahosi bhikkhusatasahassaṃ, eko sāvakānaṃ sannipāto ahosi asītibhikkhusahassāni. Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṃ sannipātā ahesuṃ sabbesaṃyeva khīṇāsavānaṃ. Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa asoko nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa bandhumā nāma rājā pitā ahosi. Bandhumatī nāma devī mātā ahosi janetti. Bandhumassa rañño bandhumatī nāma nagaraṃ rājadhānī ahosi.

Bodhisattadhammatā

17. “Atha kho, bhikkhave, vipassī bodhisatto tusitā kāyā cavitvā sato sampajāno mātukucchiṃ okkami. Ayamettha dhammatā.

18. “Dhammatā, esā, bhikkhave, yadā bodhisatto tusitā kāyā cavitvā mātukucchiṃ okkamati. Atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṃ devānubhāvaṃ. Yāpi tā lokantarikā aghā asaṃvutā andhakārā andhakāratimisā, yattha pime candimasūriyā evaṃmahiddhikā evaṃmahānubhāvā ābhāya nānubhonti, tatthapi appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṃ devānubhāvaṃ. Yepi tattha sattā upapannā, tepi tenobhāsena aññamaññaṃ sañjānanti – ‘aññepi kira, bho, santi sattā idhūpapannā’ti. Ayañca dasasahassī lokadhātu saṅkampati sampakampati sampavedhati. Appamāṇo ca uḷāro obhāso loke pātubhavati atikkammeva devānaṃ devānubhāvaṃ. Ayamettha dhammatā.

19. “Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchiṃ okkanto hoti, cattāro naṃ devaputtā catuddisaṃ [cātuddisaṃ (syā.)] rakkhāya upagacchanti – ‘mā naṃ bodhisattaṃ vā bodhisattamātaraṃ vā manusso vā amanusso vā koci vā viheṭhesī’ti. Ayamettha dhammatā.

20. “Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchiṃ okkanto hoti, pakatiyā sīlavatī bodhisattamātā hoti, viratā pāṇātipātā, viratā adinnādānā, viratā kāmesumicchācārā, viratā musāvādā, viratā surāmerayamajjappamādaṭṭhānā. Ayamettha dhammatā.

21. “Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchiṃ okkanto hoti, na bodhisattamātu purisesu mānasaṃ uppajjati kāmaguṇūpasaṃhitaṃ, anatikkamanīyā ca bodhisattamātā hoti kenaci purisena rattacittena. Ayamettha dhammatā.

22. “Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchiṃ okkanto hoti, lābhinī bodhisattamātā hoti pañcannaṃ kāmaguṇānaṃ. Sā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricāreti. Ayamettha dhammatā.

23. “Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchiṃ okkanto hoti, na bodhisattamātu kocideva ābādho uppajjati. Sukhinī bodhisattamātā hoti akilantakāyā, bodhisattañca bodhisattamātā tirokucchigataṃ passati sabbaṅgapaccaṅgiṃ ahīnindriyaṃ. Seyyathāpi, bhikkhave, maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno anāvilo sabbākārasampanno. Tatrāssa [tatrassa (syā.)] suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā. Tamenaṃ cakkhumā puriso hatthe karitvā paccavekkheyya – ‘ayaṃ kho maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno anāvilo sabbākārasampanno. Tatridaṃ suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā’ti. Evameva kho, bhikkhave, yadā bodhisatto mātukucchiṃ okkanto hoti, na bodhisattamātu kocideva ābādho uppajjati, sukhinī bodhisattamātā hoti akilantakāyā, bodhisattañca bodhisattamātā tirokucchigataṃ passati sabbaṅgapaccaṅgiṃ ahīnindriyaṃ. Ayamettha dhammatā.

24. “Dhammatā esā, bhikkhave, sattāhajāte bodhisatte bodhisattamātā kālaṅkaroti tusitaṃ kāyaṃ upapajjati. Ayamettha dhammatā.

25. “Dhammatā esā, bhikkhave, yathā aññā itthikā nava vā dasa vā māse gabbhaṃ kucchinā pariharitvā vijāyanti, na hevaṃ bodhisattaṃ bodhisattamātā vijāyati. Daseva māsāni bodhisattaṃ bodhisattamātā kucchinā pariharitvā vijāyati. Ayamettha dhammatā.

26. “Dhammatā esā, bhikkhave, yathā aññā itthikā nisinnā vā nipannā vā vijāyanti, na hevaṃ bodhisattaṃ bodhisattamātā vijāyati. Ṭhitāva bodhisattaṃ bodhisattamātā vijāyati. Ayamettha dhammatā.

27. “Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, devā paṭhamaṃ paṭiggaṇhanti, pacchā manussā. Ayamettha dhammatā.

28. “Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, appattova bodhisatto pathaviṃ hoti, cattāro naṃ devaputtā paṭiggahetvā mātu purato ṭhapenti – ‘attamanā, devi, hohi; mahesakkho te putto uppanno’ti. Ayamettha dhammatā.

29. “Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, visadova nikkhamati amakkhito udena [uddena (syā.), udarena (katthaci)] amakkhito semhena amakkhito ruhirena amakkhito kenaci asucinā suddho [visuddho (syā.)] visado. Seyyathāpi, bhikkhave, maṇiratanaṃ kāsike vatthe nikkhittaṃ neva maṇiratanaṃ kāsikaṃ vatthaṃ makkheti, nāpi kāsikaṃ vatthaṃ maṇiratanaṃ makkheti. Taṃ kissa hetu? Ubhinnaṃ suddhattā. Evameva kho, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, visadova nikkhamati amakkhito, udena amakkhito semhena amakkhito ruhirena amakkhito kenaci asucinā suddho visado. Ayamettha dhammatā.

30. “Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, dve udakassa dhārā antalikkhā pātubhavanti – ekā sītassa ekā uṇhassa yena bodhisattassa udakakiccaṃ karonti mātu ca. Ayamettha dhammatā.

31. “Dhammatā esā, bhikkhave, sampatijāto bodhisatto samehi pādehi patiṭṭhahitvā uttarābhimukho [uttarenābhimukho (syā.) uttarenamukho (ka.)] sattapadavītihārena gacchati setamhi chatte anudhāriyamāne, sabbā ca disā anuviloketi, āsabhiṃ vācaṃ bhāsati ‘aggohamasmi lokassa, jeṭṭhohamasmi lokassa, seṭṭhohamasmi lokassa, ayamantimā jāti, natthidāni punabbhavo’ti. Ayamettha dhammatā.

32. “Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati, atikkammeva devānaṃ devānubhāvaṃ. Yāpi tā lokantarikā aghā asaṃvutā andhakārā andhakāratimisā, yattha pime candimasūriyā evaṃmahiddhikā evaṃmahānubhāvā ābhāya nānubhonti, tatthapi appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṃ devānubhāvaṃ. Yepi tattha sattā upapannā, tepi tenobhāsena aññamaññaṃ sañjānanti – ‘aññepi kira, bho, santi sattā idhūpapannā’ti. Ayañca dasasahassī lokadhātu saṅkampati sampakampati sampavedhati appamāṇo ca uḷāro obhāso loke pātubhavati atikkammeva devānaṃ devānubhāvaṃ. Ayamettha dhammatā.

Dvattiṃsamahāpurisalakkhaṇā

33. “Jāte kho pana, bhikkhave, vipassimhi kumāre bandhumato rañño paṭivedesuṃ – ‘putto te, deva [deva te (ka.)], jāto, taṃ devo passatū’ti. Addasā kho, bhikkhave, bandhumā rājā vipassiṃ kumāraṃ, disvā nemitte brāhmaṇe āmantāpetvā etadavoca – ‘passantu bhonto nemittā brāhmaṇā kumāran’ti. Addasaṃsu kho, bhikkhave, nemittā brāhmaṇā vipassiṃ kumāraṃ, disvā bandhumantaṃ rājānaṃ etadavocuṃ – ‘attamano, deva, hohi, mahesakkho te putto uppanno, lābhā te, mahārāja, suladdhaṃ te, mahārāja, yassa te kule evarūpo putto uppanno. Ayañhi, deva, kumāro dvattiṃsamahāpurisalakkhaṇehi samannāgato, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā. Sace agāraṃ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassimāni sattaratanāni bhavanti. Seyyathidaṃ – cakkaratanaṃ hatthiratanaṃ assaratanaṃ maṇiratanaṃ itthiratanaṃ gahapatiratanaṃ pariṇāyakaratanameva sattamaṃ. Parosahassaṃ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. Sace kho pana agārasmā anagāriyaṃ pabbajati, arahaṃ hoti sammāsambuddho loke vivaṭacchado.

34. ‘Katamehi cāyaṃ, deva, kumāro dvattiṃsamahāpurisalakkhaṇehi samannāgato, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā. Sace agāraṃ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāpī janapadatthāvariyappatto sattaratanasamannāgato. Tassimāni sattaratanāni bhavanti. Seyyathidaṃ – cakkaratanaṃ hatthiratanaṃ assaratanaṃ maṇiratanaṃ itthiratanaṃ gahapatiratanaṃ pariṇāyakaratanameva sattamaṃ. Parosahassaṃ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. Sace kho pana agārasmā anagāriyaṃ pabbajati, arahaṃ hoti sammāsambuddho loke vivaṭacchado.

35. ‘Ayañhi, deva, kumāro suppatiṭṭhitapādo. Yaṃ pāyaṃ, deva, kumāro suppatiṭṭhitapādo. Idampissa mahāpurisassa mahāpurisalakkhaṇaṃ bhavati.

‘Imassa, deva [imassa hi deva (?)], kumārassa heṭṭhā pādatalesu cakkāni jātāni sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni. Yampi, imassa deva, kumārassa heṭṭhā pādatalesu cakkāni jātāni sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni, idampissa mahāpurisassa mahāpurisalakkhaṇaṃ bhavati.

‘Ayañhi deva, kumāro āyatapaṇhī…pe…

‘Ayañhi, deva, kumāro dīghaṅgulī…

‘Ayañhi, deva, kumāro mudutalunahatthapādo…

‘Ayañhi, deva kumāro jālahatthapādo…

‘Ayañhi, deva, kumāro ussaṅkhapādo…

‘Ayañhi, deva, kumāro eṇijaṅgho…

‘Ayañhi, deva, kumāro ṭhitakova anonamanto ubhohi pāṇitalehi jaṇṇukāni parimasati [parāmasati (ka.)] parimajjati…

‘Ayañhi, deva, kumāro kosohitavatthaguyho…

‘Ayañhi, deva, kumāro suvaṇṇavaṇṇo kañcanasannibhattaco…

‘Ayañhi, deva, kumāro sukhumacchavī; sukhumattā chaviyā rajojallaṃ kāye na upalimpati [upalippati (syā.)] …

‘Ayañhi, deva, kumāro ekekalomo; ekekāni lomāni lomakūpesu jātāni…

‘Ayañhi, deva, kumāro uddhaggalomo; uddhaggāni lomāni jātāni nīlāni añjanavaṇṇāni kuṇḍalāvaṭṭāni dakkhiṇāvaṭṭakajātāni…

‘Ayañhi, deva, kumāro brahmujugatto…

‘Ayañhi, deva, kumāro sattussado…

‘Ayañhi, deva, kumāro sīhapubbaddhakāyo…

‘Ayañhi, deva, kumāro citantaraṃso [pitantaraṃso (syā.)] …

‘Ayañhi, deva, kumāro nigrodhaparimaṇḍalo yāvatakvassa kāyo tāvatakvassa byāmo, yāvatakvassa byāmo, tāvatakvassa kāyo…

‘Ayañhi, deva, kumāro samavaṭṭakkhandho…

‘Ayañhi, deva, kumāro rasaggasaggī…

‘Ayañhi, deva, kumāro sīhahanu…

‘Ayañhi, deva, kumāro cattālīsadanto…

‘Ayañhi, deva, kumāro samadanto…

‘Ayañhi, deva, kumāro aviraḷadanto…

‘Ayañhi, deva, kumāro susukkadāṭho…

‘Ayañhi, deva, kumāro pahūtajivho…

‘Ayañhi, deva, kumāro brahmassaro karavīkabhāṇī…

‘Ayañhi, deva, kumāro abhinīlanetto…

‘Ayañhi, deva, kumāro gopakhumo…

Imassa, deva, kumārassa uṇṇā bhamukantare jātā odātā mudutūlasannibhā. Yampi imassa deva kumārassa uṇṇā bhamukantare jātā odātā mudutūlasannibhā, idampimassa mahāpurisassa mahāpurisalakkhaṇaṃ bhavati.

‘Ayañhi, deva, kumāro uṇhīsasīso. Yaṃ pāyaṃ, deva, kumāro uṇhīsasīso, idampissa mahāpurisassa mahāpurisalakkhaṇaṃ bhavati.

36. ‘Imehi kho ayaṃ, deva, kumāro dvattiṃsamahāpurisalakkhaṇehi samannāgato, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā. Sace agāraṃ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassimāni sattaratanāni bhavanti. Seyyathidaṃ – cakkaratanaṃ hatthiratanaṃ assaratanaṃ maṇiratanaṃ itthiratanaṃ gahapatiratanaṃ pariṇāyakaratanameva sattamaṃ. Parosahassaṃ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena [dhammena samena (syā.)] abhivijiya ajjhāvasati. Sace kho pana agārasmā anagāriyaṃ pabbajati, arahaṃ hoti sammāsambuddho loke vivaṭacchado’ti.

Vipassīsamaññā

37. “Atha kho, bhikkhave, bandhumā rājā nemitte brāhmaṇe ahatehi vatthehi acchādāpetvā [acchādetvā (syā.)] sabbakāmehi santappesi. Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa dhātiyo upaṭṭhāpesi. Aññā khīraṃ pāyenti, aññā nhāpenti, aññā dhārenti, aññā aṅkena pariharanti. Jātassa kho pana, bhikkhave, vipassissa kumārassa setacchattaṃ dhārayittha divā ceva rattiñca – ‘mā naṃ sītaṃ vā uṇhaṃ vā tiṇaṃ vā rajo vā ussāvo vā bādhayitthā’ti. Jāto kho pana, bhikkhave, vipassī kumāro bahuno janassa piyo ahosi manāpo. Seyyathāpi, bhikkhave, uppalaṃ vā padumaṃ vā puṇḍarīkaṃ vā bahuno janassa piyaṃ manāpaṃ; evameva kho, bhikkhave, vipassī kumāro bahuno janassa piyo ahosi manāpo. Svāssudaṃ aṅkeneva aṅkaṃ parihariyati.

38. “Jāto kho pana, bhikkhave, vipassī kumāro mañjussaro ca [kumāro brahmassaro mañjussaro ca (sī. ka.)] ahosi vaggussaro ca madhurassaro ca pemaniyassaro ca. Seyyathāpi, bhikkhave, himavante pabbate karavīkā nāma sakuṇajāti mañjussarā ca vaggussarā ca madhurassarā ca pemaniyassarā ca; evameva kho, bhikkhave, vipassī kumāro mañjussaro ca ahosi vaggussaro ca madhurassaro ca pemaniyassaro ca.

39. “Jātassa kho pana, bhikkhave, vipassissa kumārassa kammavipākajaṃ dibbacakkhu pāturahosi yena sudaṃ [yena dūraṃ (syā.)] samantā yojanaṃ passati divā ceva rattiñca.

40. “Jāto kho pana, bhikkhave, vipassī kumāro animisanto pekkhati seyyathāpi devā tāvatiṃsā. ‘Animisanto kumāro pekkhatī’ti kho, bhikkhave [animisanto pekkhati, jātassa kho pana bhikkhave (ka.)], vipassissa kumārassa ‘vipassī vipassī’ tveva samaññā udapādi.

41. “Atha kho, bhikkhave, bandhumā rājā atthakaraṇe [aṭṭa karaṇe (syā.)] nisinno vipassiṃ kumāraṃ aṅke nisīdāpetvā atthe anusāsati. Tatra sudaṃ, bhikkhave, vipassī kumāro pituaṅke nisinno viceyya viceyya atthe panāyati ñāyena [aṭṭe panāyati ñāṇena (syā.)]. Viceyya viceyya kumāro atthe panāyati ñāyenāti kho, bhikkhave, vipassissa kumārassa bhiyyosomattāya ‘vipassī vipassī’ tveva samaññā udapādi.

42. “Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa tayo pāsāde kārāpesi, ekaṃ vassikaṃ ekaṃ hemantikaṃ ekaṃ gimhikaṃ; pañca kāmaguṇāni upaṭṭhāpesi. Tatra sudaṃ, bhikkhave, vipassī kumāro vassike pāsāde cattāro māse [vassike pāsāde vassike] nippurisehi tūriyehi paricārayamāno na heṭṭhāpāsādaṃ orohatī”ti.

Paṭhamabhāṇavāro.

Jiṇṇapuriso

43. “Atha kho, bhikkhave, vipassī kumāro bahūnaṃ vassānaṃ bahūnaṃ vassasatānaṃ bahūnaṃ vassasahassānaṃ accayena sārathiṃ āmantesi – ‘yojehi, samma sārathi, bhaddāni bhaddāni yānāni uyyānabhūmiṃ gacchāma subhūmidassanāyā’ti. ‘Evaṃ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā bhaddāni bhaddāni yānāni yojetvā vipassissa kumārassa paṭivedesi – ‘yuttāni kho te, deva, bhaddāni bhaddāni yānāni, yassa dāni kālaṃ maññasī’ti. Atha kho, bhikkhave, vipassī kumāro bhaddaṃ bhaddaṃ yānaṃ [bhadraṃ yānaṃ (syā.), bhaddaṃ yānaṃ (pī.) cattāro māse (sī. pī.)] abhiruhitvā bhaddehi bhaddehi yānehi uyyānabhūmiṃ niyyāsi.

44. “Addasā kho, bhikkhave, vipassī kumāro uyyānabhūmiṃ niyyanto purisaṃ jiṇṇaṃ gopānasivaṅkaṃ bhoggaṃ [bhaggaṃ (syā.)] daṇḍaparāyanaṃ pavedhamānaṃ gacchantaṃ āturaṃ gatayobbanaṃ. Disvā sārathiṃ āmantesi – ‘ayaṃ pana, samma sārathi, puriso kiṃkato? Kesāpissa na yathā aññesaṃ, kāyopissa na yathā aññesan’ti. ‘Eso kho, deva, jiṇṇo nāmā’ti. ‘Kiṃ paneso, samma sārathi, jiṇṇo nāmā’ti? ‘Eso kho, deva, jiṇṇo nāma. Na dāni tena ciraṃ jīvitabbaṃ bhavissatī’ti. ‘Kiṃ pana, samma sārathi, ahampi jarādhammo, jaraṃ anatīto’ti? ‘Tvañca, deva, mayañcamha sabbe jarādhammā, jaraṃ anatītā’ti. ‘Tena hi, samma sārathi, alaṃ dānajja uyyānabhūmiyā. Itova antepuraṃ paccaniyyāhī’ti. ‘Evaṃ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā tatova antepuraṃ paccaniyyāsi. Tatra sudaṃ, bhikkhave, vipassī kumāro antepuraṃ gato dukkhī dummano pajjhāyati – ‘dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissatī’ti!

45. “Atha kho, bhikkhave, bandhumā rājā sārathiṃ āmantāpetvā etadavoca – ‘kacci, samma sārathi, kumāro uyyānabhūmiyā abhiramittha? Kacci, samma sārathi, kumāro uyyānabhūmiyā attamano ahosī’ti? ‘Na kho, deva, kumāro uyyānabhūmiyā abhiramittha, na kho, deva, kumāro uyyānabhūmiyā attamano ahosī’ti. ‘Kiṃ pana, samma sārathi, addasa kumāro uyyānabhūmiṃ niyyanto’ti? ‘Addasā kho, deva, kumāro uyyānabhūmiṃ niyyanto purisaṃ jiṇṇaṃ gopānasivaṅkaṃ bhoggaṃ daṇḍaparāyanaṃ pavedhamānaṃ gacchantaṃ āturaṃ gatayobbanaṃ. Disvā maṃ etadavoca – “ayaṃ pana, samma sārathi, puriso kiṃkato, kesāpissa na yathā aññesaṃ, kāyopissa na yathā aññesan”ti? “Eso kho, deva, jiṇṇo nāmā”ti. “Kiṃ paneso, samma sārathi, jiṇṇo nāmā”ti? “Eso kho, deva, jiṇṇo nāma na dāni tena ciraṃ jīvitabbaṃ bhavissatī”ti. “Kiṃ pana, samma sārathi, ahampi jarādhammo, jaraṃ anatīto”ti? “Tvañca, deva, mayañcamha sabbe jarādhammā, jaraṃ anatītā”ti.

“‘Tena hi, samma sārathi, alaṃ dānajja uyyānabhūmiyā, itova antepuraṃ paccaniyyāhī’”ti. “Evaṃ, devā”ti kho ahaṃ, deva, vipassissa kumārassa paṭissutvā tatova antepuraṃ paccaniyyāsiṃ. So kho, deva, kumāro antepuraṃ gato dukkhī dummano pajjhāyati – “dhiratthu kira bho jāti nāma, yatra hi nāma jātassa jarā paññāyissatī’”ti.

Byādhitapuriso

46. “Atha kho, bhikkhave, bandhumassa rañño etadahosi –

‘Mā heva kho vipassī kumāro na rajjaṃ kāresi, mā heva vipassī kumāro agārasmā anagāriyaṃ pabbaji, mā heva nemittānaṃ brāhmaṇānaṃ saccaṃ assa vacanan’ti. Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa bhiyyosomattāya pañca kāmaguṇāni upaṭṭhāpesi – ‘yathā vipassī kumāro rajjaṃ kareyya, yathā vipassī kumāro na agārasmā anagāriyaṃ pabbajeyya, yathā nemittānaṃ brāhmaṇānaṃ micchā assa vacanan’ti.

“Tatra sudaṃ, bhikkhave, vipassī kumāro pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti. Atha kho, bhikkhave, vipassī kumāro bahūnaṃ vassānaṃ…pe…

47. “Addasā kho, bhikkhave, vipassī kumāro uyyānabhūmiṃ niyyanto purisaṃ ābādhikaṃ dukkhitaṃ bāḷhagilānaṃ sake muttakarīse palipannaṃ semānaṃ [sayamānaṃ (syā. ka.)] aññehi vuṭṭhāpiyamānaṃ aññehi saṃvesiyamānaṃ. Disvā sārathiṃ āmantesi – ‘ayaṃ pana, samma sārathi, puriso kiṃkato? Akkhīnipissa na yathā aññesaṃ, saropissa [siropissa (syā.)] na yathā aññesan’ti? ‘Eso kho, deva, byādhito nāmā’ti. ‘Kiṃ paneso, samma sārathi, byādhito nāmā’ti? ‘Eso kho, deva, byādhito nāma appeva nāma tamhā ābādhā vuṭṭhaheyyā’ti. ‘Kiṃ pana, samma sārathi, ahampi byādhidhammo, byādhiṃ anatīto’ti? ‘Tvañca, deva, mayañcamha sabbe byādhidhammā, byādhiṃ anatītā’ti. ‘Tena hi, samma sārathi, alaṃ dānajja uyyānabhūmiyā, itova antepuraṃ paccaniyyāhī’ti. ‘Evaṃ devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā tatova antepuraṃ paccaniyyāsi. Tatra sudaṃ, bhikkhave, vipassī kumāro antepuraṃ gato dukkhī dummano pajjhāyati – ‘dhiratthu kira bho jāti nāma, yatra hi nāma jātassa jarā paññāyissati, byādhi paññāyissatī’ti.

48. “Atha kho, bhikkhave, bandhumā rājā sārathiṃ āmantāpetvā etadavoca – ‘kacci, samma sārathi, kumāro uyyānabhūmiyā abhiramittha, kacci, samma sārathi, kumāro uyyānabhūmiyā attamano ahosī’ti? ‘Na kho, deva, kumāro uyyānabhūmiyā abhiramittha, na kho, deva, kumāro uyyānabhūmiyā attamano ahosī’ti. ‘Kiṃ pana, samma sārathi, addasa kumāro uyyānabhūmiṃ niyyanto’ti? ‘Addasā kho, deva, kumāro uyyānabhūmiṃ niyyanto purisaṃ ābādhikaṃ dukkhitaṃ bāḷhagilānaṃ sake muttakarīse palipannaṃ semānaṃ aññehi vuṭṭhāpiyamānaṃ aññehi saṃvesiyamānaṃ. Disvā maṃ etadavoca – “ayaṃ pana, samma sārathi, puriso kiṃkato, akkhīnipissa na yathā aññesaṃ, saropissa na yathā aññesan”ti? “Eso kho, deva, byādhito nāmā”ti. “Kiṃ paneso, samma sārathi, byādhito nāmā”ti? “Eso kho, deva, byādhito nāma appeva nāma tamhā ābādhā vuṭṭhaheyyā”ti. “Kiṃ pana, samma sārathi, ahampi byādhidhammo, byādhiṃ anatīto”ti? “Tvañca, deva, mayañcamha sabbe byādhidhammā, byādhiṃ anatītā”ti. “Tena hi, samma sārathi, alaṃ dānajja uyyānabhūmiyā, itova antepuraṃ paccaniyyāhī”ti. “Evaṃ, devā”ti kho ahaṃ, deva, vipassissa kumārassa paṭissutvā tatova antepuraṃ paccaniyyāsiṃ. So kho, deva, kumāro antepuraṃ gato dukkhī dummano pajjhāyati – “‘dhiratthu kira bho jāti nāma, yatra hi nāma jātassa jarā paññāyissati, byādhi paññāyissatī’”ti.

Kālaṅkatapuriso

49. “Atha kho, bhikkhave, bandhumassa rañño etadahosi – ‘mā heva kho vipassī kumāro na rajjaṃ kāresi, mā heva vipassī kumāro agārasmā anagāriyaṃ pabbaji, mā heva nemittānaṃ brāhmaṇānaṃ saccaṃ assa vacanan’ti. Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa bhiyyosomattāya pañca kāmaguṇāni upaṭṭhāpesi – ‘yathā vipassī kumāro rajjaṃ kareyya, yathā vipassī kumāro na agārasmā anagāriyaṃ pabbajeyya, yathā nemittānaṃ brāhmaṇānaṃ micchā assa vacanan’ti.

“Tatra sudaṃ, bhikkhave, vipassī kumāro pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti. Atha kho, bhikkhave, vipassī kumāro bahūnaṃ vassānaṃ…pe…

50. “Addasā kho, bhikkhave, vipassī kumāro uyyānabhūmiṃ niyyanto mahājanakāyaṃ sannipatitaṃ nānārattānañca dussānaṃ vilātaṃ kayiramānaṃ. Disvā sārathiṃ āmantesi – ‘kiṃ nu kho, so, samma sārathi, mahājanakāyo sannipatito nānārattānañca dussānaṃ vilātaṃ kayiratī’ti? ‘Eso kho, deva, kālaṅkato nāmā’ti. ‘Tena hi, samma sārathi, yena so kālaṅkato tena rathaṃ pesehī’ti. ‘Evaṃ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā yena so kālaṅkato tena rathaṃ pesesi. Addasā kho, bhikkhave, vipassī kumāro petaṃ kālaṅkataṃ, disvā sārathiṃ āmantesi – ‘kiṃ panāyaṃ, samma sārathi, kālaṅkato nāmā’ti? ‘Eso kho, deva, kālaṅkato nāma. Na dāni taṃ dakkhanti mātā vā pitā vā aññe vā ñātisālohitā, sopi na dakkhissati mātaraṃ vā pitaraṃ vā aññe vā ñātisālohite’ti. ‘Kiṃ pana, samma sārathi, ahampi maraṇadhammo maraṇaṃ anatīto; mampi na dakkhanti devo vā devī vā aññe vā ñātisālohitā; ahampi na dakkhissāmi devaṃ vā deviṃ vā aññe vā ñātisālohite’ti? ‘Tvañca, deva, mayañcamha sabbe maraṇadhammā maraṇaṃ anatītā; tampi na dakkhanti devo vā devī vā aññe vā ñātisālohitā; tvampi na dakkhissasi devaṃ vā deviṃ vā aññe vā ñātisālohite’ti. ‘Tena hi, samma sārathi, alaṃ dānajja uyyānabhūmiyā, itova antepuraṃ paccaniyyāhī’ti. ‘Evaṃ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā tatova antepuraṃ paccaniyyāsi. Tatra sudaṃ, bhikkhave, vipassī kumāro antepuraṃ gato dukkhī dummano pajjhāyati – ‘dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissati, byādhi paññāyissati, maraṇaṃ paññāyissatī’ti.

51. “Atha kho, bhikkhave, bandhumā rājā sārathiṃ āmantāpetvā etadavoca – ‘kacci, samma sārathi, kumāro uyyānabhūmiyā abhiramittha, kacci, samma sārathi, kumāro uyyānabhūmiyā attamano ahosī’ti? ‘Na kho, deva, kumāro uyyānabhūmiyā abhiramittha, na kho, deva, kumāro uyyānabhūmiyā attamano ahosī’ti. ‘Kiṃ pana, samma sārathi, addasa kumāro uyyānabhūmiṃ niyyanto’ti? ‘Addasā kho, deva, kumāro uyyānabhūmiṃ niyyanto mahājanakāyaṃ sannipatitaṃ nānārattānañca dussānaṃ vilātaṃ kayiramānaṃ. Disvā maṃ etadavoca – “kiṃ nu kho, so, samma sārathi, mahājanakāyo sannipatito nānārattānañca dussānaṃ vilātaṃ kayiratī”ti? “Eso kho, deva, kālaṅkato nāmā”ti. “Tena hi, samma sārathi, yena so kālaṅkato tena rathaṃ pesehī”ti. “Evaṃ devā”ti kho ahaṃ, deva, vipassissa kumārassa paṭissutvā yena so kālaṅkato tena rathaṃ pesesiṃ. Addasā kho, deva, kumāro petaṃ kālaṅkataṃ, disvā maṃ etadavoca – “kiṃ panāyaṃ, samma sārathi, kālaṅkato nāmā”ti? “Eso kho, deva, kālaṅkato nāma. Na dāni taṃ dakkhanti mātā vā pitā vā aññe vā ñātisālohitā, sopi na dakkhissati mātaraṃ vā pitaraṃ vā aññe vā ñātisālohite”ti. “Kiṃ pana, samma sārathi, ahampi maraṇadhammo maraṇaṃ anatīto; mampi na dakkhanti devo vā devī vā aññe vā ñātisālohitā; ahampi na dakkhissāmi devaṃ vā deviṃ vā aññe vā ñātisālohite”ti? “Tvañca, deva, mayañcamha sabbe maraṇadhammā maraṇaṃ anatītā; tampi na dakkhanti devo vā devī vā aññe vā ñātisālohitā, tvampi na dakkhissasi devaṃ vā deviṃ vā aññe vā ñātisālohite”ti. “Tena hi, samma sārathi, alaṃ dānajja uyyānabhūmiyā, itova antepuraṃ paccaniyyāhī’ti. “‘Evaṃ, devā”ti kho ahaṃ, deva, vipassissa kumārassa paṭissutvā tatova antepuraṃ paccaniyyāsiṃ. So kho, deva, kumāro antepuraṃ gato dukkhī dummano pajjhāyati – “dhiratthu kira bho jāti nāma, yatra hi nāma jātassa jarā paññāyissati, byādhi paññāyissati, maraṇaṃ paññāyissatī’”ti.

Pabbajito

52. “Atha kho, bhikkhave, bandhumassa rañño etadahosi – ‘mā heva kho vipassī kumāro na rajjaṃ kāresi, mā heva vipassī kumāro agārasmā anagāriyaṃ pabbaji, mā heva nemittānaṃ brāhmaṇānaṃ saccaṃ assa vacanan’ti. Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa bhiyyosomattāya pañca kāmaguṇāni upaṭṭhāpesi – ‘yathā vipassī kumāro rajjaṃ kareyya, yathā vipassī kumāro na agārasmā anagāriyaṃ pabbajeyya, yathā nemittānaṃ brāhmaṇānaṃ micchā assa vacanan’ti.

“Tatra sudaṃ, bhikkhave, vipassī kumāro pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti. Atha kho, bhikkhave, vipassī kumāro bahūnaṃ vassānaṃ bahūnaṃ vassasatānaṃ bahūnaṃ vassasahassānaṃ accayena sārathiṃ āmantesi – ‘yojehi, samma sārathi, bhaddāni bhaddāni yānāni, uyyānabhūmiṃ gacchāma subhūmidassanāyā’ti. ‘Evaṃ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā bhaddāni bhaddāni yānāni yojetvā vipassissa kumārassa paṭivedesi – ‘yuttāni kho te, deva, bhaddāni bhaddāni yānāni, yassa dāni kālaṃ maññasī’ti. Atha kho, bhikkhave, vipassī kumāro bhaddaṃ bhaddaṃ yānaṃ abhiruhitvā bhaddehi bhaddehi yānehi uyyānabhūmiṃ niyyāsi.

53. “Addasā kho, bhikkhave, vipassī kumāro uyyānabhūmiṃ niyyanto purisaṃ bhaṇḍuṃ pabbajitaṃ kāsāyavasanaṃ. Disvā sārathiṃ āmantesi – ‘ayaṃ pana, samma sārathi, puriso kiṃkato? Sīsaṃpissa na yathā aññesaṃ, vatthānipissa na yathā aññesan’ti? ‘Eso kho, deva, pabbajito nāmā’ti. ‘Kiṃ paneso, samma sārathi, pabbajito nāmā’ti? ‘Eso kho, deva, pabbajito nāma sādhu dhammacariyā sādhu samacariyā [sammacariyā (ka.)] sādhu kusalakiriyā [kusalacariyā (syā.)] sādhu puññakiriyā sādhu avihiṃsā sādhu bhūtānukampā’ti. ‘Sādhu kho so, samma sārathi, pabbajito nāma, sādhu dhammacariyā sādhu samacariyā sādhu kusalakiriyā sādhu puññakiriyā sādhu avihiṃsā sādhu bhūtānukampā. Tena hi, samma sārathi, yena so pabbajito tena rathaṃ pesehī’ti. ‘Evaṃ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā yena so pabbajito tena rathaṃ pesesi. Atha kho, bhikkhave, vipassī kumāro taṃ pabbajitaṃ etadavoca – ‘tvaṃ pana, samma, kiṃkato, sīsampi te na yathā aññesaṃ, vatthānipi te na yathā aññesan’ti? ‘Ahaṃ kho, deva, pabbajito nāmā’ti. ‘Kiṃ pana tvaṃ, samma, pabbajito nāmā’ti? ‘Ahaṃ kho, deva, pabbajito nāma, sādhu dhammacariyā sādhu samacariyā sādhu kusalakiriyā sādhu puññakiriyā sādhu avihiṃsā sādhu bhūtānukampā’ti. ‘Sādhu kho tvaṃ, samma, pabbajito nāma sādhu dhammacariyā sādhu samacariyā sādhu kusalakiriyā sādhu puññakiriyā sādhu avihiṃsā sādhu bhūtānukampā’ti.

Bodhisattapabbajjā

54. “Atha kho, bhikkhave, vipassī kumāro sārathiṃ āmantesi – ‘tena hi, samma sārathi, rathaṃ ādāya itova antepuraṃ paccaniyyāhi. Ahaṃ pana idheva kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajissāmī’ti. ‘Evaṃ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā rathaṃ ādāya tatova antepuraṃ paccaniyyāsi. Vipassī pana kumāro tattheva kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbaji.

Mahājanakāyaanupabbajjā

55. “Assosi kho, bhikkhave, bandhumatiyā rājadhāniyā mahājanakāyo caturāsīti pāṇasahassāni – ‘vipassī kira kumāro kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito’ti. Sutvāna tesaṃ etadahosi – ‘na hi nūna so orako dhammavinayo, na sā orakā [orikā (sī. syā.)] pabbajjā, yattha vipassī kumāro kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito. Vipassīpi nāma kumāro kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajissati, kimaṅgaṃ [kimaṅga (sī.)] pana mayan’ti.

“Atha kho, so bhikkhave, mahājanakāyo [mahājanakāyo (syā.)] caturāsīti pāṇasahassāni kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā vipassiṃ bodhisattaṃ agārasmā anagāriyaṃ pabbajitaṃ anupabbajiṃsu. Tāya sudaṃ, bhikkhave, parisāya parivuto vipassī bodhisatto gāmanigamajanapadarājadhānīsu cārikaṃ carati.

56. “Atha kho, bhikkhave, vipassissa bodhisattassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘na kho metaṃ [na kho panetaṃ (syā.)] patirūpaṃ yohaṃ ākiṇṇo viharāmi, yaṃnūnāhaṃ eko gaṇamhā vūpakaṭṭho vihareyyan’ti. Atha kho, bhikkhave, vipassī bodhisatto aparena samayena eko gaṇamhā vūpakaṭṭho vihāsi, aññeneva tāni caturāsīti pabbajitasahassāni agamaṃsu, aññena maggena vipassī bodhisatto.

Bodhisattaabhiniveso

57. “Atha kho, bhikkhave, vipassissa bodhisattassa vāsūpagatassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘kicchaṃ vatāyaṃ loko āpanno, jāyati ca jīyati ca mīyati ca [jiyyati ca miyyati ca (ka.)] cavati ca upapajjati ca, atha ca panimassa dukkhassa nissaraṇaṃ nappajānāti jarāmaraṇassa, kudāssu nāma imassa dukkhassa nissaraṇaṃ paññāyissati jarāmaraṇassā’ti?

“Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho sati jarāmaraṇaṃ hoti, kiṃpaccayā jarāmaraṇan’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘jātiyā kho sati jarāmaraṇaṃ hoti, jātipaccayā jarāmaraṇan’ti.

“Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho sati jāti hoti, kiṃpaccayā jātī’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘bhave kho sati jāti hoti, bhavapaccayā jātī’ti.

“Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho sati bhavo hoti, kiṃpaccayā bhavo’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘upādāne kho sati bhavo hoti, upādānapaccayā bhavo’ti.

“Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho sati upādānaṃ hoti, kiṃpaccayā upādānan’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘taṇhāya kho sati upādānaṃ hoti, taṇhāpaccayā upādānan’ti.

“Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho sati taṇhā hoti, kiṃpaccayā taṇhā’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘vedanāya kho sati taṇhā hoti, vedanāpaccayā taṇhā’ti.

“Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho sati vedanā hoti, kiṃpaccayā vedanā’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘phasse kho sati vedanā hoti, phassapaccayā vedanā’ti.

“Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho sati phasso hoti, kiṃpaccayā phasso’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘saḷāyatane kho sati phasso hoti, saḷāyatanapaccayā phasso’ti.

“Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho sati saḷāyatanaṃ hoti, kiṃpaccayā saḷāyatanan’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘nāmarūpe kho sati saḷāyatanaṃ hoti, nāmarūpapaccayā saḷāyatanan’ti.

“Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho sati nāmarūpaṃ hoti, kiṃpaccayā nāmarūpan’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘viññāṇe kho sati nāmarūpaṃ hoti, viññāṇapaccayā nāmarūpan’ti.

“Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho sati viññāṇaṃ hoti, kiṃpaccayā viññāṇan’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘nāmarūpe kho sati viññāṇaṃ hoti, nāmarūpapaccayā viññāṇan’ti.

58. “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘paccudāvattati kho idaṃ viññāṇaṃ nāmarūpamhā, nāparaṃ gacchati. Ettāvatā jāyetha vā jiyyetha vā miyyetha vā cavetha vā upapajjetha vā, yadidaṃ nāmarūpapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti’.

59. “‘Samudayo samudayo’ti kho, bhikkhave, vipassissa bodhisattassa pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

60. “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho asati jarāmaraṇaṃ na hoti, kissa nirodhā jarāmaraṇanirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘jātiyā kho asati jarāmaraṇaṃ na hoti, jātinirodhā jarāmaraṇanirodho’ti.

“Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho asati jāti na hoti, kissa nirodhā jātinirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘bhave kho asati jāti na hoti, bhavanirodhā jātinirodho’ti.

“Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho asati bhavo na hoti, kissa nirodhā bhavanirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘upādāne kho asati bhavo na hoti, upādānanirodhā bhavanirodho’ti.

“Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho asati upādānaṃ na hoti, kissa nirodhā upādānanirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘taṇhāya kho asati upādānaṃ na hoti, taṇhānirodhā upādānanirodho’ti.

“Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho asati taṇhā na hoti, kissa nirodhā taṇhānirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘vedanāya kho asati taṇhā na hoti, vedanānirodhā taṇhānirodho’ti.

“Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho asati vedanā na hoti, kissa nirodhā vedanānirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘phasse kho asati vedanā na hoti, phassanirodhā vedanānirodho’ti.

“Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho asati phasso na hoti, kissa nirodhā phassanirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘saḷāyatane kho asati phasso na hoti, saḷāyatananirodhā phassanirodho’ti.

“Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho asati saḷāyatanaṃ na hoti, kissa nirodhā saḷāyatananirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘nāmarūpe kho asati saḷāyatanaṃ na hoti, nāmarūpanirodhā saḷāyatananirodho’ti.

“Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho asati nāmarūpaṃ na hoti, kissa nirodhā nāmarūpanirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘viññāṇe kho asati nāmarūpaṃ na hoti, viññāṇanirodhā nāmarūpanirodho’ti.

“Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho asati viññāṇaṃ na hoti, kissa nirodhā viññāṇanirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘nāmarūpe kho asati viññāṇaṃ na hoti, nāmarūpanirodhā viññāṇanirodho’ti.

61. “Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘adhigato kho myāyaṃ maggo sambodhāya yadidaṃ – nāmarūpanirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti’.

62. “‘Nirodho nirodho’ti kho, bhikkhave, vipassissa bodhisattassa pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

63. “Atha kho, bhikkhave, vipassī bodhisatto aparena samayena pañcasu upādānakkhandhesu udayabbayānupassī vihāsi – ‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo; iti saṅkhārā, iti saṅkhārānaṃ samudayo, iti saṅkhārānaṃ atthaṅgamo; iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti, tassa pañcasu upādānakkhandhesu udayabbayānupassino viharato na cirasseva anupādāya āsavehi cittaṃ vimuccī”ti.

Dutiyabhāṇavāro.

Brahmayācanakathā

64. “Atha kho, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa etadahosi – ‘yaṃnūnāhaṃ dhammaṃ deseyyan’ti. Atha kho, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa etadahosi – ‘adhigato kho myāyaṃ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. Ālayarāmā kho panāyaṃ pajā ālayaratā ālayasammuditā. Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṃ idaṃ ṭhānaṃ yadidaṃ idappaccayatāpaṭiccasamuppādo. Idampi kho ṭhānaṃ duddasaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ. Ahañceva kho pana dhammaṃ deseyyaṃ, pare ca me na ājāneyyuṃ; so mamassa kilamatho, sā mamassa vihesā’ti.

65. “Apissu, bhikkhave, vipassiṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ imā anacchariyā gāthāyo paṭibhaṃsu pubbe assutapubbā –

‘Kicchena me adhigataṃ, halaṃ dāni pakāsituṃ;

Rāgadosaparetehi, nāyaṃ dhammo susambudho.

‘Paṭisotagāmiṃ nipuṇaṃ, gambhīraṃ duddasaṃ aṇuṃ;

Rāgarattā na dakkhanti, tamokhandhena āvuṭā’ti.

“Itiha, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa paṭisañcikkhato appossukkatāya cittaṃ nami, no dhammadesanāya.

66. “Atha kho, bhikkhave, aññatarassa mahābrahmuno vipassissa bhagavato arahato sammāsambuddhassa cetasā cetoparivitakkamaññāya etadahosi – ‘nassati vata bho loko, vinassati vata bho loko, yatra hi nāma vipassissa bhagavato arahato sammāsambuddhassa appossukkatāya cittaṃ namati [nami (syā. ka.), namissati (?)], no dhammadesanāyā’ti. Atha kho so, bhikkhave, mahābrahmā seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva brahmaloke antarahito vipassissa bhagavato arahato sammāsambuddhassa purato pāturahosi. Atha kho so, bhikkhave, mahābrahmā ekaṃsaṃ uttarāsaṅgaṃ karitvā dakkhiṇaṃ jāṇumaṇḍalaṃ pathaviyaṃ nihantvā [nidahanto (syā.)] yena vipassī bhagavā arahaṃ sammāsambuddho tenañjaliṃ paṇāmetvā vipassiṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ etadavoca – ‘desetu, bhante, bhagavā dhammaṃ, desetu sugato dhammaṃ, santi [santī (syā.)] sattā apparajakkhajātikā; assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro’ti.

67. “Evaṃ vutte [atha kho (ka.)], bhikkhave, vipassī bhagavā arahaṃ sammāsambuddho taṃ mahābrahmānaṃ etadavoca – ‘mayhampi kho, brahme, etadahosi – “yaṃnūnāhaṃ dhammaṃ deseyyan”ti. Tassa mayhaṃ, brahme, etadahosi – “adhigato kho myāyaṃ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. Ālayarāmā kho panāyaṃ pajā ālayaratā ālayasammuditā. Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṃ idaṃ ṭhānaṃ yadidaṃ idappaccayatāpaṭiccasamuppādo. Idampi kho ṭhānaṃ duddasaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ. Ahañceva kho pana dhammaṃ deseyyaṃ, pare ca me na ājāneyyuṃ; so mamassa kilamatho, sā mamassa vihesā”ti. Apissu maṃ, brahme, imā anacchariyā gāthāyo paṭibhaṃsu pubbe assutapubbā –

“Kicchena me adhigataṃ, halaṃ dāni pakāsituṃ;

Rāgadosaparetehi, nāyaṃ dhammo susambudho.

“Paṭisotagāmiṃ nipuṇaṃ, gambhīraṃ duddasaṃ aṇuṃ;

Rāgarattā na dakkhanti, tamokhandhena āvuṭā”ti.

‘Itiha me, brahme, paṭisañcikkhato appossukkatāya cittaṃ nami, no dhammadesanāyā’ti.

68. “Dutiyampi kho, bhikkhave, so mahābrahmā…pe… tatiyampi kho, bhikkhave, so mahābrahmā vipassiṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ etadavoca – ‘desetu, bhante, bhagavā dhammaṃ, desetu sugato dhammaṃ, santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro’ti.

69. “Atha kho, bhikkhave, vipassī bhagavā arahaṃ sammāsambuddho brahmuno ca ajjhesanaṃ viditvā sattesu ca kāruññataṃ paṭicca buddhacakkhunā lokaṃ volokesi. Addasā kho, bhikkhave, vipassī bhagavā arahaṃ sammāsambuddho buddhacakkhunā lokaṃ volokento satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye [duviññāpaye bhabbe abhabbe (syā.)] appekacce paralokavajjabhayadassāvine [dassāvino (sī. syā. kaṃ. ka.)] viharante, appekacce na paralokavajjabhayadassāvine [dassāvino (sī. syā. kaṃ. ka.)] viharante. Seyyathāpi nāma uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni anto nimuggaposīni. Appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni samodakaṃ ṭhitāni. Appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakā accuggamma ṭhitāni anupalittāni udakena. Evameva kho, bhikkhave, vipassī bhagavā arahaṃ sammāsambuddho buddhacakkhunā lokaṃ volokento addasa satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.

70. “Atha kho so, bhikkhave, mahābrahmā vipassissa bhagavato arahato sammāsambuddhassa cetasā cetoparivitakkamaññāya vipassiṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ gāthāhi ajjhabhāsi –

‘Sele yathā pabbatamuddhaniṭṭhito, yathāpi passe janataṃ samantato;

Tathūpamaṃ dhammamayaṃ sumedha, pāsādamāruyha samantacakkhu.

‘Sokāvatiṇṇaṃ [sokāvakiṇṇaṃ (syā.)] janatamapetasoko,

Avekkhassu jātijarābhibhūtaṃ;

Uṭṭhehi vīra vijitasaṅgāma,

Satthavāha aṇaṇa vicara loke.

Desassu [desetu (syā. pī.)] bhagavā dhammaṃ,

Aññātāro bhavissantī’ti.

71. “Atha kho, bhikkhave, vipassī bhagavā arahaṃ sammāsambuddho taṃ mahābrahmānaṃ gāthāya ajjhabhāsi –

‘Apārutā tesaṃ amatassa dvārā,

Ye sotavanto pamuñcantu saddhaṃ;

Vihiṃsasaññī paguṇaṃ na bhāsiṃ,

Dhammaṃ paṇītaṃ manujesu brahme’ti.

“Atha kho so, bhikkhave, mahābrahmā ‘katāvakāso khomhi vipassinā bhagavatā arahatā sammāsambuddhena dhammadesanāyā’ti vipassiṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ abhivādetvā padakkhiṇaṃ katvā tattheva antaradhāyi.

Aggasāvakayugaṃ

72. “Atha kho, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa etadahosi – ‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ, ko imaṃ dhammaṃ khippameva ājānissatī’ti? Atha kho, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa etadahosi – ‘ayaṃ kho khaṇḍo ca rājaputto tisso ca purohitaputto bandhumatiyā rājadhāniyā paṭivasanti paṇḍitā viyattā medhāvino dīgharattaṃ apparajakkhajātikā. Yaṃnūnāhaṃ khaṇḍassa ca rājaputtassa, tissassa ca purohitaputtassa paṭhamaṃ dhammaṃ deseyyaṃ, te imaṃ dhammaṃ khippameva ājānissantī’ti.

73. “Atha kho, bhikkhave, vipassī bhagavā arahaṃ sammāsambuddho seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva bodhirukkhamūle antarahito bandhumatiyā rājadhāniyā kheme migadāye pāturahosi. Atha kho, bhikkhave, vipassī bhagavā arahaṃ sammāsambuddho dāyapālaṃ [migadāyapālaṃ (syā.)] āmantesi – ‘ehi tvaṃ, samma dāyapāla, bandhumatiṃ rājadhāniṃ pavisitvā khaṇḍañca rājaputtaṃ tissañca purohitaputtaṃ evaṃ vadehi – vipassī, bhante, bhagavā arahaṃ sammāsambuddho bandhumatiṃ rājadhāniṃ anuppatto kheme migadāye viharati, so tumhākaṃ dassanakāmo’ti. ‘Evaṃ, bhante’ti kho, bhikkhave, dāyapālo vipassissa bhagavato arahato sammāsambuddhassa paṭissutvā bandhumatiṃ rājadhāniṃ pavisitvā khaṇḍañca rājaputtaṃ tissañca purohitaputtaṃ etadavoca – ‘vipassī, bhante, bhagavā arahaṃ sammāsambuddho bandhumatiṃ rājadhāniṃ anuppatto kheme migadāye viharati; so tumhākaṃ dassanakāmo’ti.

74. “Atha kho, bhikkhave, khaṇḍo ca rājaputto tisso ca purohitaputto bhaddāni bhaddāni yānāni yojāpetvā bhaddaṃ bhaddaṃ yānaṃ abhiruhitvā bhaddehi bhaddehi yānehi bandhumatiyā rājadhāniyā niyyiṃsu. Yena khemo migadāyo tena pāyiṃsu. Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikāva [padikāva (syā.)] yena vipassī bhagavā arahaṃ sammāsambuddho tenupasaṅkamiṃsu. Upasaṅkamitvā vipassiṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ abhivādetvā ekamantaṃ nisīdiṃsu.

75. “Tesaṃ vipassī bhagavā arahaṃ sammāsambuddho anupubbiṃ kathaṃ [ānupubbikathaṃ (sī. pī.)] kathesi, seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nekkhamme ānisaṃsaṃ pakāsesi. Yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā, taṃ pakāsesi – dukkhaṃ samudayaṃ nirodhaṃ maggaṃ. Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya, evameva khaṇḍassa ca rājaputtassa tissassa ca purohitaputtassa tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamman’ti.

76. “Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṃkathā vesārajjappattā aparappaccayā satthusāsane vipassiṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ etadavocuṃ – ‘abhikkantaṃ, bhante, abhikkantaṃ, bhante. Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya “cakkhumanto rūpāni dakkhantī”ti. Evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. Ete mayaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāma dhammañca. Labheyyāma mayaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyāma upasampadan’ti.

77. “Alatthuṃ kho, bhikkhave, khaṇḍo ca rājaputto, tisso ca purohitaputto vipassissa bhagavato arahato sammāsambuddhassa santike pabbajjaṃ alatthuṃ upasampadaṃ. Te vipassī bhagavā arahaṃ sammāsambuddho dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi; saṅkhārānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nibbāne [nekkhamme (syā.)] ānisaṃsaṃ pakāsesi. Tesaṃ vipassinā bhagavatā arahatā sammāsambuddhena dhammiyā kathāya sandassiyamānānaṃ samādapiyamānānaṃ samuttejiyamānānaṃ sampahaṃsiyamānānaṃ nacirasseva anupādāya āsavehi cittāni vimucciṃsu.

Mahājanakāyapabbajjā

78. “Assosi kho, bhikkhave, bandhumatiyā rājadhāniyā mahājanakāyo caturāsītipāṇasahassāni – ‘vipassī kira bhagavā arahaṃ sammāsambuddho bandhumatiṃ rājadhāniṃ anuppatto kheme migadāye viharati. Khaṇḍo ca kira rājaputto tisso ca purohitaputto vipassissa bhagavato arahato sammāsambuddhassa santike kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajitā’ti. Sutvāna nesaṃ etadahosi – ‘na hi nūna so orako dhammavinayo, na sā orakā pabbajjā, yattha khaṇḍo ca rājaputto tisso ca purohitaputto kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajitā. Khaṇḍo ca rājaputto tisso ca purohitaputto kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajissanti, kimaṅgaṃ pana mayan’ti. Atha kho so, bhikkhave, mahājanakāyo caturāsītipāṇasahassāni bandhumatiyā rājadhāniyā nikkhamitvā yena khemo migadāyo yena vipassī bhagavā arahaṃ sammāsambuddho tenupasaṅkamiṃsu; upasaṅkamitvā vipassiṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ abhivādetvā ekamantaṃ nisīdiṃsu.

79. “Tesaṃ vipassī bhagavā arahaṃ sammāsambuddho anupubbiṃ kathaṃ kathesi. Seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nekkhamme ānisaṃsaṃ pakāsesi. Yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā, taṃ pakāsesi – dukkhaṃ samudayaṃ nirodhaṃ maggaṃ. Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya, evameva tesaṃ caturāsītipāṇasahassānaṃ tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamman’ti.

80. “Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṃkathā vesārajjappattā aparappaccayā satthusāsane vipassiṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ etadavocuṃ – ‘abhikkantaṃ, bhante, abhikkantaṃ, bhante. Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya “cakkhumanto rūpāni dakkhantī”ti. Evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. Ete mayaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca [( ) natthi aṭṭhakathāyaṃ, pāḷiyaṃ pana sabbatthapi dissati]. Labheyyāma mayaṃ, bhante, bhagavato santike pabbajjaṃ labheyyāma upasampadan”ti.

81. “Alatthuṃ kho, bhikkhave, tāni caturāsītipāṇasahassāni vipassissa bhagavato arahato sammāsambuddhassa santike pabbajjaṃ, alatthuṃ upasampadaṃ. Te vipassī bhagavā arahaṃ sammāsambuddho dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi; saṅkhārānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nibbāne ānisaṃsaṃ pakāsesi. Tesaṃ vipassinā bhagavatā arahatā sammāsambuddhena dhammiyā kathāya sandassiyamānānaṃ samādapiyamānānaṃ samuttejiyamānānaṃ sampahaṃsiyamānānaṃ nacirasseva anupādāya āsavehi cittāni vimucciṃsu.

Purimapabbajitānaṃ dhammābhisamayo

82. “Assosuṃ kho, bhikkhave, tāni purimāni caturāsītipabbajitasahassāni – ‘vipassī kira bhagavā arahaṃ sammāsambuddho bandhumatiṃ rājadhāniṃ anuppatto kheme migadāye viharati, dhammañca kira desetī’ti. Atha kho, bhikkhave, tāni caturāsītipabbajitasahassāni yena bandhumatī rājadhānī yena khemo migadāyo yena vipassī bhagavā arahaṃ sammāsambuddho tenupasaṅkamiṃsu; upasaṅkamitvā vipassiṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ abhivādetvā ekamantaṃ nisīdiṃsu.

83. “Tesaṃ vipassī bhagavā arahaṃ sammāsambuddho anupubbiṃ kathaṃ kathesi. Seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nekkhamme ānisaṃsaṃ pakāsesi. Yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā, taṃ pakāsesi – dukkhaṃ samudayaṃ nirodhaṃ maggaṃ. Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya, evameva tesaṃ caturāsītipabbajitasahassānaṃ tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamman’ti.

84. “Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṃkathā vesārajjappattā aparappaccayā satthusāsane vipassiṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ etadavocuṃ – ‘abhikkantaṃ, bhante, abhikkantaṃ, bhante. Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya “cakkhumanto rūpāni dakkhantī”ti. Evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. Ete mayaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca. Labheyyāma mayaṃ, bhante, bhagavato santike pabbajjaṃ labheyyāma upasampadan”ti.

85. “Alatthuṃ kho, bhikkhave, tāni caturāsītipabbajitasahassāni vipassissa bhagavato arahato sammāsambuddhassa santike pabbajjaṃ alatthuṃ upasampadaṃ. Te vipassī bhagavā arahaṃ sammāsambuddho dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi; saṅkhārānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nibbāne ānisaṃsaṃ pakāsesi. Tesaṃ vipassinā bhagavatā arahatā sammāsambuddhena dhammiyā kathāya sandassiyamānānaṃ samādapiyamānānaṃ samuttejiyamānānaṃ sampahaṃsiyamānānaṃ nacirasseva anupādāya āsavehi cittāni vimucciṃsu.

Cārikāanujānanaṃ

86. “Tena kho pana, bhikkhave, samayena bandhumatiyā rājadhāniyā mahābhikkhusaṅgho paṭivasati aṭṭhasaṭṭhibhikkhusatasahassaṃ. Atha kho, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘mahā kho etarahi bhikkhusaṅgho bandhumatiyā rājadhāniyā paṭivasati aṭṭhasaṭṭhibhikkhusatasahassaṃ, yaṃnūnāhaṃ bhikkhū anujāneyyaṃ – ‘caratha, bhikkhave, cārikaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ; mā ekena dve agamittha; desetha, bhikkhave, dhammaṃ ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsetha. Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro. Api ca channaṃ channaṃ vassānaṃ accayena bandhumatī rājadhānī upasaṅkamitabbā pātimokkhuddesāyā’”ti.

87. “Atha kho, bhikkhave, aññataro mahābrahmā vipassissa bhagavato arahato sammāsambuddhassa cetasā cetoparivitakkamaññāya seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya. Evameva brahmaloke antarahito vipassissa bhagavato arahato sammāsambuddhassa purato pāturahosi. Atha kho so, bhikkhave, mahābrahmā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena vipassī bhagavā arahaṃ sammāsambuddho tenañjaliṃ paṇāmetvā vipassiṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ etadavoca – ‘evametaṃ, bhagavā, evametaṃ, sugata. Mahā kho, bhante, etarahi bhikkhusaṅgho bandhumatiyā rājadhāniyā paṭivasati aṭṭhasaṭṭhibhikkhusatasahassaṃ, anujānātu, bhante, bhagavā bhikkhū – “caratha, bhikkhave, cārikaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ; mā ekena dve agamittha; desetha, bhikkhave, dhammaṃ ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsetha. Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro”ti [aññātāro (ssabbattha)]. Api ca, bhante, mayaṃ tathā karissāma yathā bhikkhū channaṃ channaṃ vassānaṃ accayena bandhumatiṃ rājadhāniṃ upasaṅkamissanti pātimokkhuddesāyā’ti. Idamavoca, bhikkhave, so mahābrahmā, idaṃ vatvā vipassiṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ abhivādetvā padakkhiṇaṃ katvā tattheva antaradhāyi.

88. “Atha kho, bhikkhave, vipassī bhagavā arahaṃ sammāsambuddho sāyanhasamayaṃ paṭisallānā vuṭṭhito bhikkhū āmantesi – ‘idha mayhaṃ, bhikkhave, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – mahā kho etarahi bhikkhusaṅgho bandhumatiyā rājadhāniyā paṭivasati aṭṭhasaṭṭhibhikkhusatasahassaṃ. Yaṃnūnāhaṃ bhikkhū anujāneyyaṃ – ‘caratha, bhikkhave, cārikaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ; mā ekena dve agamittha; desetha, bhikkhave, dhammaṃ ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsetha. Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro. Api ca, channaṃ channaṃ vassānaṃ accayena bandhumatī rājadhānī upasaṅkamitabbā pātimokkhuddesāyāti.

“‘Atha kho, bhikkhave, aññataro mahābrahmā mama cetasā cetoparivitakkamaññāya seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva brahmaloke antarahito mama purato pāturahosi. Atha kho so, bhikkhave, mahābrahmā ekaṃsaṃ uttarāsaṅgaṃ karitvā yenāhaṃ tenañjaliṃ paṇāmetvā maṃ etadavoca – “evametaṃ, bhagavā, evametaṃ, sugata. Mahā kho, bhante, etarahi bhikkhusaṅgho bandhumatiyā rājadhāniyā paṭivasati aṭṭhasaṭṭhibhikkhusatasahassaṃ. Anujānātu, bhante, bhagavā bhikkhū – ‘caratha, bhikkhave, cārikaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ; mā ekena dve agamittha; desetha, bhikkhave, dhammaṃ…pe… santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro’ti. Api ca, bhante, mayaṃ tathā karissāma, yathā bhikkhū channaṃ channaṃ vassānaṃ accayena bandhumatiṃ rājadhāniṃ upasaṅkamissanti pātimokkhuddesāyā”ti. Idamavoca, bhikkhave, so mahābrahmā, idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tattheva antaradhāyi’.

“‘Anujānāmi, bhikkhave, caratha cārikaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ; mā ekena dve agamittha; desetha, bhikkhave, dhammaṃ ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsetha. Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro. Api ca, bhikkhave, channaṃ channaṃ vassānaṃ accayena bandhumatī rājadhānī upasaṅkamitabbā pātimokkhuddesāyā’ti. Atha kho, bhikkhave, bhikkhū yebhuyyena ekāheneva janapadacārikaṃ pakkamiṃsu.

89. “Tena kho pana samayena jambudīpe caturāsīti āvāsasahassāni honti. Ekamhi hi vasse nikkhante devatā saddamanussāvesuṃ – ‘nikkhantaṃ kho, mārisā, ekaṃ vassaṃ; pañca dāni vassāni sesāni; pañcannaṃ vassānaṃ accayena bandhumatī rājadhānī upasaṅkamitabbā pātimokkhuddesāyā’ti. Dvīsu vassesu nikkhantesu… tīsu vassesu nikkhantesu… catūsu vassesu nikkhantesu… pañcasu vassesu nikkhantesu devatā saddamanussāvesuṃ – ‘nikkhantāni kho, mārisā, pañcavassāni; ekaṃ dāni vassaṃ sesaṃ; ekassa vassassa accayena bandhumatī rājadhānī upasaṅkamitabbā pātimokkhuddesāyā’ti. Chasu vassesu nikkhantesu devatā saddamanussāvesuṃ – ‘nikkhantāni kho, mārisā, chabbassāni, samayo dāni bandhumatiṃ rājadhāniṃ upasaṅkamituṃ pātimokkhuddesāyā’ti. Atha kho te, bhikkhave, bhikkhū appekacce sakena iddhānubhāvena appekacce devatānaṃ iddhānubhāvena ekāheneva bandhumatiṃ rājadhāniṃ upasaṅkamiṃsu pātimokkhuddesāyāti [pātimokkhuddesāya (?)].

90. “Tatra sudaṃ, bhikkhave, vipassī bhagavā arahaṃ sammāsambuddho bhikkhusaṅghe evaṃ pātimokkhaṃ uddisati –

‘Khantī paramaṃ tapo titikkhā,

Nibbānaṃ paramaṃ vadanti buddhā;

Na hi pabbajito parūpaghātī,

Na samaṇo [samaṇo (sī. syā. pī.)] hoti paraṃ viheṭhayanto.

‘Sabbapāpassa akaraṇaṃ, kusalassa upasampadā;

Sacittapariyodapanaṃ, etaṃ buddhānasāsanaṃ.

‘Anūpavādo anūpaghāto [anupavādo anupaghāto (pī. ka.)], pātimokkhe ca saṃvaro;

Mattaññutā ca bhattasmiṃ, pantañca sayanāsanaṃ;

Adhicitte ca āyogo, etaṃ buddhānasāsanan’ti.

Devatārocanaṃ

91. “Ekamidāhaṃ, bhikkhave, samayaṃ ukkaṭṭhāyaṃ viharāmi subhagavane sālarājamūle. Tassa mayhaṃ, bhikkhave, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘na kho so sattāvāso sulabharūpo, yo mayā anāvutthapubbo [anajjhāvuṭṭhapubbo (ka. sī. ka.)] iminā dīghena addhunā aññatra suddhāvāsehi devehi. Yaṃnūnāhaṃ yena suddhāvāsā devā tenupasaṅkameyyan’ti. Atha khvāhaṃ, bhikkhave, seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva ukkaṭṭhāyaṃ subhagavane sālarājamūle antarahito avihesu devesu pāturahosiṃ. Tasmiṃ, bhikkhave, devanikāye anekāni devatāsahassāni anekāni devatāsatasahassāni [anekāni devatāsatāni anekāni devatāsahassāni (syā.)] yenāhaṃ tenupasaṅkamiṃsu; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho, bhikkhave, tā devatā maṃ etadavocuṃ – ‘ito so, mārisā, ekanavutikappe yaṃ vipassī bhagavā arahaṃ sammāsambuddho loke udapādi. Vipassī, mārisā, bhagavā arahaṃ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi. Vipassī, mārisā, bhagavā arahaṃ sammāsambuddho koṇḍañño gottena ahosi. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa asītivassasahassāni āyuppamāṇaṃ ahosi. Vipassī, mārisā, bhagavā arahaṃ sammāsambuddho pāṭaliyā mūle abhisambuddho. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa khaṇḍatissaṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa tayo sāvakānaṃ sannipātā ahesuṃ. Eko sāvakānaṃ sannipāto ahosi aṭṭhasaṭṭhibhikkhusatasahassaṃ. Eko sāvakānaṃ sannipāto ahosi bhikkhusatasahassaṃ. Eko sāvakānaṃ sannipāto ahosi asītibhikkhusahassāni. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṃ sannipātā ahesuṃ sabbesaṃyeva khīṇāsavānaṃ. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa asoko nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Vipassissa, mārisa, bhagavato arahato sammāsambuddhassa bandhumā nāma rājā pitā ahosi. Bandhumatī nāma devī mātā ahosi janetti. Bandhumassa rañño bandhumatī nāma nagaraṃ rājadhānī ahosi. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa evaṃ abhinikkhamanaṃ ahosi evaṃ pabbajjā evaṃ padhānaṃ evaṃ abhisambodhi evaṃ dhammacakkappavattanaṃ. Te mayaṃ, mārisā, vipassimhi bhagavati brahmacariyaṃ caritvā kāmesu kāmacchandaṃ virājetvā idhūpapannā’ti …pe…

“Tasmiṃyeva kho, bhikkhave, devanikāye anekāni devatāsahassāni anekāni devatāsatasahassāni [anekāni devatāsatāni anekāni devatāsahassāni (syā. evamuparipi)] yenāhaṃ tenupasaṅkamiṃsu; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho, bhikkhave, tā devatā maṃ etadavocuṃ – ‘imasmiṃyeva kho, mārisā, bhaddakappe bhagavā etarahi arahaṃ sammāsambuddho loke uppanno. Bhagavā, mārisā, khattiyo jātiyā khattiyakule uppanno. Bhagavā, mārisā, gotamo gottena. Bhagavato, mārisā, appakaṃ āyuppamāṇaṃ parittaṃ lahukaṃ yo ciraṃ jīvati, so vassasataṃ appaṃ vā bhiyyo. Bhagavā, mārisā, assatthassa mūle abhisambuddho. Bhagavato, mārisā, sāriputtamoggallānaṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ. Bhagavato, mārisā, eko sāvakānaṃ sannipāto ahosi aḍḍhateḷasāni bhikkhusatāni. Bhagavato, mārisā, ayaṃ eko sāvakānaṃ sannipāto ahosi sabbesaṃyeva khīṇāsavānaṃ. Bhagavato, mārisā, ānando nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Bhagavato, mārisā, suddhodano nāma rājā pitā ahosi. Māyā nāma devī mātā ahosi janetti. Kapilavatthu nāma nagaraṃ rājadhānī ahosi. Bhagavato, mārisā, evaṃ abhinikkhamanaṃ ahosi evaṃ pabbajjā evaṃ padhānaṃ evaṃ abhisambodhi evaṃ dhammacakkappavattanaṃ. Te mayaṃ, mārisā, bhagavati brahmacariyaṃ caritvā kāmesu kāmacchandaṃ virājetvā idhūpapannā’ti.

92. “Atha khvāhaṃ, bhikkhave, avihehi devehi saddhiṃ yena atappā devā tenupasaṅkamiṃ…pe… atha khvāhaṃ, bhikkhave, avihehi ca devehi atappehi ca devehi saddhiṃ yena sudassā devā tenupasaṅkamiṃ. Atha khvāhaṃ, bhikkhave, avihehi ca devehi atappehi ca devehi sudassehi ca devehi saddhiṃ yena sudassī devā tenupasaṅkamiṃ. Atha khvāhaṃ, bhikkhave, avihehi ca devehi atappehi ca devehi sudassehi ca devehi sudassīhi ca devehi saddhiṃ yena akaniṭṭhā devā tenupasaṅkamiṃ. Tasmiṃ, bhikkhave, devanikāye anekāni devatāsahassāni anekāni devatāsatasahassāni yenāhaṃ tenupasaṅkamiṃsu, upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhaṃsu.

“Ekamantaṃ ṭhitā kho, bhikkhave, tā devatā maṃ etadavocuṃ – ‘ito so, mārisā, ekanavutikappe yaṃ vipassī bhagavā arahaṃ sammāsambuddho loke udapādi. Vipassī, mārisā, bhagavā arahaṃ sammāsambuddho khattiyo jātiyā ahosi. Khattiyakule udapādi. Vipassī, mārisā, bhagavā arahaṃ sammāsambuddho koṇḍañño gottena ahosi. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa asītivassasahassāni āyuppamāṇaṃ ahosi. Vipassī, mārisā, bhagavā arahaṃ sammāsambuddho pāṭaliyā mūle abhisambuddho. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa khaṇḍatissaṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa tayo sāvakānaṃ sannipātā ahesuṃ. Eko sāvakānaṃ sannipāto ahosi aṭṭhasaṭṭhibhikkhusatasahassaṃ. Eko sāvakānaṃ sannipāto ahosi bhikkhusatasahassaṃ. Eko sāvakānaṃ sannipāto ahosi asītibhikkhusahassāni. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṃ sannipātā ahesuṃ sabbesaṃyeva khīṇāsavānaṃ. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa asoko nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa bandhumā nāma rājā pitā ahosi bandhumatī nāma devī mātā ahosi janetti. Bandhumassa rañño bandhumatī nāma nagaraṃ rājadhānī ahosi. Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa evaṃ abhinikkhamanaṃ ahosi evaṃ pabbajjā evaṃ padhānaṃ evaṃ abhisambodhi, evaṃ dhammacakkappavattanaṃ. Te mayaṃ, mārisā, vipassimhi bhagavati brahmacariyaṃ caritvā kāmesu kāmacchandaṃ virājetvā idhūpapannā’ti. Tasmiṃyeva kho, bhikkhave, devanikāye anekāni devatāsahassāni anekāni devatāsatasahassāni yenāhaṃ tenupasaṅkamiṃsu; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho, bhikkhave, tā devatā maṃ etadavocuṃ – ‘ito so, mārisā, ekatiṃse kappe yaṃ sikhī bhagavā…pe… te mayaṃ, mārisā, sikhimhi bhagavati tasmiññeva kho mārisā, ekatiṃse kappe yaṃ vessabhū bhagavā…pe… te mayaṃ, mārisā, vessabhumhi bhagavati…pe… imasmiṃyeva kho, mārisā, bhaddakappe kakusandho koṇāgamano kassapo bhagavā…pe… te mayaṃ, mārisā, kakusandhamhi koṇāgamanamhi kassapamhi bhagavati brahmacariyaṃ caritvā kāmesu kāmacchandaṃ virājetvā idhūpapannā’ti.

93. “Tasmiṃyeva kho, bhikkhave, devanikāye anekāni devatāsahassāni anekāni devatāsatasahassāni yenāhaṃ tenupasaṅkamiṃsu; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho, bhikkhave, tā devatā maṃ etadavocuṃ – ‘imasmiṃyeva kho, mārisā, bhaddakappe bhagavā etarahi arahaṃ sammāsambuddho loke uppanno. Bhagavā, mārisā, khattiyo jātiyā, khattiyakule uppanno. Bhagavā, mārisā, gotamo gottena. Bhagavato, mārisā, appakaṃ āyuppamāṇaṃ parittaṃ lahukaṃ yo ciraṃ jīvati, so vassasataṃ appaṃ vā bhiyyo. Bhagavā, mārisā, assatthassa mūle abhisambuddho. Bhagavato, mārisā, sāriputtamoggallānaṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ. Bhagavato, mārisā, eko sāvakānaṃ sannipāto ahosi aḍḍhateḷasāni bhikkhusatāni. Bhagavato, mārisā, ayaṃ eko sāvakānaṃ sannipāto ahosi sabbesaṃyeva khīṇāsavānaṃ. Bhagavato, mārisā, ānando nāma bhikkhu upaṭṭhāko aggupaṭṭhāko ahosi. Bhagavato, mārisā, suddhodano nāma rājā pitā ahosi. Māyā nāma devī mātā ahosi janetti. Kapilavatthu nāma nagaraṃ rājadhānī ahosi. Bhagavato, mārisā, evaṃ abhinikkhamanaṃ ahosi, evaṃ pabbajjā, evaṃ padhānaṃ, evaṃ abhisambodhi, evaṃ dhammacakkappavattanaṃ. Te mayaṃ, mārisā, bhagavati brahmacariyaṃ caritvā kāmesu kāmacchandaṃ virājetvā idhūpapannā’ti.

94. “Iti kho, bhikkhave, tathāgatassevesā dhammadhātu suppaṭividdhā, yassā dhammadhātuyā suppaṭividdhattā tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati ‘evaṃjaccā te bhagavanto ahesuṃ’ itipi. ‘Evaṃnāmā evaṃgottā evaṃsīlā evaṃdhammā evaṃpaññā evaṃvihārī evaṃvimuttā te bhagavanto ahesuṃ’ itipīti.

“Devatāpi tathāgatassa etamatthaṃ ārocesuṃ, yena tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati ‘evaṃjaccā te bhagavanto ahesuṃ’ itipi. ‘Evaṃnāmā evaṃgottā evaṃsīlā evaṃdhammā evaṃpaññā evaṃvihārī evaṃvimuttā te bhagavanto ahesuṃ’ itipī”ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Mahāpadānasuttaṃ niṭṭhitaṃ paṭhamaṃ.

☸---------------------------------------------------------------------

十四 七佛譬喻经

第一 诵品

II。一 我是这样听说的。有一个时候，世尊住在舍卫国的祇树给孤独园里的花林窟。那时，有很多比丘乞食回来、用过餐后，聚集坐在花林圆堂里，开始了关于过去生平的法义谈论：“过去的生平是这样的，过去的生平是那样的。”

二 世尊以超乎常人的清净天耳，听到了那些比丘们的这段讨论。于是，世尊从座位上起来，前往花林圆堂，到了之后，在铺设好的座位上坐下；坐下后，世尊问比丘们说：“比丘们！你们现在聚在这里谈论什么？你们刚才中断的是什么话题呢？”

这样问时，那些比丘回答世尊说：“世尊！我们乞食回来、用过餐后，聚集坐在花林圆堂里，开始了关于过去生平的法义谈论：‘过去的生平是这样的，过去的生平是那样的。’世尊！这就是我们中断的话题，那时世尊您就来了。”

三 “比丘们！你们想听关于过去生平的法义解说吗？”

“请世尊说关于过去生平的法义解说，现在正是时候，善逝！现在正是时候。我们凡是听闻世尊所说的，就会好好地领受记持。”

“那么，比丘们！仔细听，好好思量，我将要说了。”

比丘们回答世尊说：“是的，世尊！”世尊这样说道：

四 “比丘们！从现在算起九十一劫以前，毗婆尸世尊、阿罗汉、等正觉者出现在世间。比丘们！从现在算起三十一劫以前，尸弃世尊、阿罗汉、等正觉者出现在世间。比丘们！就在那三十一劫中，毗舍婆世尊、阿罗汉、等正觉者出现在世间。比丘们！在这个贤劫中，拘楼孙世尊、阿罗汉、等正觉者出现在世间。比丘们！在这个贤劫中，拘那含世尊、阿罗汉、等正觉者出现在世间。比丘们！在这个贤劫中，迦叶世尊、阿罗汉、等正觉者出现在世间。比丘们！在这个贤劫中，现在我，阿罗汉、等正觉者出现在世间。

五 比丘们！毗婆尸世尊、阿罗汉、等正觉者，是刹帝利种姓、出生在刹帝利族。比丘们！尸弃世尊、阿罗汉、等正觉者，是刹帝利种姓、出生在刹帝利族。比丘们！毗舍婆世尊、阿罗汉、等正觉者，是刹帝利种姓、出生在刹帝利族。比丘们！拘楼孙世尊、阿罗汉、等正觉者，是婆罗门种姓、出生在婆罗门族。比丘们！拘那含世尊、阿罗汉、等正觉者，是婆罗门种姓、出生在婆罗门族。比丘们！迦叶世尊、阿罗汉、等正觉者，是婆罗门种姓、出生在婆罗门族。比丘们！现在，我，阿罗汉、等正觉者，是刹帝利种姓、出生在刹帝利族。

六 比丘们！毗婆尸世尊、阿罗汉、等正觉者的姓是㤭陈如。比丘们！尸弃世尊、阿罗汉、等正觉者的姓是㤭陈如。比丘们！毗舍婆世尊、阿罗汉、等正觉者的姓是㤭陈如。比丘们！拘楼孙世尊、阿罗汉、等正觉者的姓是迦叶。比丘们！拘那含世尊、阿罗汉、等正觉者的姓是迦叶。比丘们！迦叶世尊、阿罗汉、等正觉者的姓是迦叶。比丘们！现在，我，阿罗汉、等正觉者的姓是乔达摩。

七 比丘们！毗婆尸世尊、阿罗汉、等正觉者的寿命是八万岁。比丘们！尸弃世尊、阿罗汉、等正觉者的寿命是七万岁。比丘们！毗舍婆世尊、阿罗汉、等正觉者的寿命是六万岁。比丘们！拘楼孙世尊、阿罗汉、等正觉者的寿命是四万岁。比丘们！拘那含世尊、阿罗汉、等正觉者的寿命是三万岁。比丘们！迦叶世尊、阿罗汉、等正觉者的寿命是二万岁。比丘们！现在我的寿命短暂、稀少、轻微，能活得长久的也就一百岁，或者比这稍微多一点罢了。

八 比丘们！毗婆尸世尊、阿罗汉、等正觉者是在波波罗树下成就正觉。比丘们！尸弃世尊、阿罗汉、等正觉者是在分陀利树下成就正觉。比丘们！毗舍婆世尊、阿罗汉、等正觉者是在娑罗树下成就正觉。比丘们！拘楼孙世尊、阿罗汉、等正觉者是在尸利沙树下成就正觉。比丘们！拘那含世尊、阿罗汉、等正觉者是在乌暂婆罗树下成就正觉。比丘们！迦叶世尊、阿罗汉、等正觉者是在尼拘律陀树下成就正觉。比丘们！现在我，阿罗汉、等正觉者是在菩提树（阿说示树）下成就正觉。

九 比丘们！毗婆尸世尊、阿罗汉、等正觉者有两位弟子名叫骞荼、提舍，是上首的贤善双弟子。比丘们！尸弃世尊、阿罗汉、等正觉者有两位弟子名叫阿毗浮、三婆婆，是上首的贤善双弟子。比丘们！毗舍婆世尊、阿罗汉、等正觉者有两位弟子名叫扶游、郁多摩，是上首的贤善双弟子。比丘们！拘楼孙世尊、阿罗汉、等正觉者有两位弟子名叫毗楼、萨尼，是上首的贤善双弟子。比丘们！拘那含世尊、阿罗汉、等正觉者有两位弟子名叫舒槃那、郁多楼，是上首的贤善双弟子。比丘们！迦叶世尊、阿罗汉、等正觉者有两位弟子名叫提舍、婆罗婆，是上首的贤善双弟子。比丘们！现在我有两位弟子名叫舍利弗、目犍连，是上首的贤善双弟子。

十 比丘们！毗婆尸世尊、阿罗汉、等正觉者，有三次弟子集会：一次弟子集会有六百八十万比丘；一次弟子集会有十万比丘；一次弟子集会有八万比丘。比丘们！毗婆尸世尊、阿罗汉、等正觉者的这三次弟子集会，参与者全都是漏尽者（阿罗汉）。

比丘们！尸弃世尊、阿罗汉、等正觉者，有三次弟子集会：一次弟子集会有十万比丘；一次弟子集会有八万比丘；一次弟子集会有七万比丘。比丘们！尸弃世尊、阿罗汉、等正觉者的这三次弟子集会，参与者全都是漏尽者。

比丘们！毗舍婆世尊、阿罗汉、等正觉者，有三次弟子集会：一次弟子集会有八万比丘；一次弟子集会有七万比丘；一次弟子集会有六万比丘；比丘们！毗舍婆世尊、阿罗汉、等正觉者的这三次弟子集会，参与者全都是漏尽者。

比丘们！拘楼孙世尊、阿罗汉、等正觉者，有一次弟子集会，有四万比丘。比丘们！拘楼孙世尊、阿罗汉、等正觉者的这一次弟子集会，参与者全都是漏尽者。

比丘们！拘那含世尊、阿罗汉、等正觉者，有一次弟子集会，有三万比丘。比丘们！拘那含世尊、阿罗汉、等正觉者的这一次弟子集会，参与者全都是漏尽者。

比丘们！迦叶世尊、阿罗汉、等正觉者，有一次弟子集会，有二万比丘。比丘们！迦叶世尊、阿罗汉、等正觉者的这一次弟子集会，参与者全都是漏尽者。

比丘们！现在我有一次弟子集会，有一千二百五十位比丘。比丘们！我的这一次弟子集会，参与者全都是漏尽者。

十一 比丘们！毗婆尸世尊、阿罗汉、等正觉者有一位名叫无忧的侍者比丘，是他的上首侍者。比丘们！尸弃世尊、阿罗汉、等正觉者有一位名叫忍行的侍者比丘，是他的上首侍者。比丘们！毗舍婆世尊、阿罗汉、等正觉者有一位名叫寂灭的侍者比丘，是他的上首侍者。比丘们！拘楼孙世尊、阿罗汉、等正觉者有一位名叫善觉的侍者比丘，是他的上首侍者。比丘们！拘那含世尊、阿罗汉、等正觉者有一位名叫安和的侍者比丘，是他的上首侍者。比丘们！迦叶世尊、阿罗汉、等正觉者有一位名叫善友的侍者比丘，是他的上首侍者。现在我有一位阿难侍者比丘，是我的上首侍者。

十二 比丘们！毗婆尸世尊、阿罗汉、等正觉者的父亲，名叫槃头王，母亲名叫槃头婆提王妃，是他的生母；槃头王的首都，名叫槃头婆提城。

比丘们！尸弃世尊、阿罗汉、等正觉者的父亲，名叫明相王，母亲名叫光耀王妃，是他的生母；明相王的首都，名叫明相城。

比丘们！毗舍婆世尊、阿罗汉、等正觉者的父亲，名叫善灯王，母亲名叫称戒王妃，是他的生母；善灯王的首都，名叫无喻城。

比丘们！拘楼孙世尊、阿罗汉、等正觉者的父亲，名叫祀得婆罗门，母亲名叫善枝婆罗门女，是他的生母；比丘们！那个时候，有一位国王名叫安和，安和王的首都，名叫安和城。

比丘们！拘那含世尊、阿罗汉、等正觉者的父亲，名叫大德婆罗门，母亲名叫善胜婆罗门女，是他的生母；比丘们！那个时候，有一位国王名叫清净，清净王的首都，名叫清净城。

比丘们！迦叶世尊、阿罗汉、等正觉者的父亲，名叫梵施婆罗门，母亲名叫财主婆罗门女，是他的生母；比丘们！那个时候，有一位国王名叫汲毗，汲毗王的首都，名叫波罗奈城。

比丘们！现在我的父亲名叫净饭王，母亲名叫摩耶王妃，是我的生母；[净饭王的]首都，名叫迦毗罗卫城。”

世尊这样说完。说完后，善逝就从座位上起来进入了精舍。

十三 然而，世尊离开不久，那些比丘们之间开始了这样的相互谈论：

“朋友们！如来具有大神力、大威力，真是稀有、前所未有啊！如来确实能够回忆起那些已经般涅槃、断除戏论、断绝轮回之道、轮回已尽、超越一切苦的过去诸佛，能回忆他们的种姓，回忆他们的名字、姓氏，回忆他们的寿命长短，回忆他们的上首双弟子，回忆他们的弟子集会情况。并且说：‘那些世尊们是这样的出身，那些世尊们是这样的名字、这样的姓氏、这样的戒行、这样的法义、这样的智慧、这样的安住状态、这样的解脱成就。’”

“朋友们！你们怎么想呢？是不是如来自己善于洞察法界，因为善于洞察法界的缘故，所以如来能够回忆起那些已经般涅槃、断除戏论、断绝轮回之道、轮回已尽、超越一切苦的过去诸佛，回忆他们的种姓，回忆他们的名字、姓氏，回忆他们的寿命长短，回忆他们的上首双弟子，回忆他们的弟子集会情况。并且说：‘那些世尊们是这样的出身，那些世尊们是这样的名字、这样的姓氏、这样的戒行、这样的法义、这样的智慧、这样的安住状态、这样的解脱成就呢？’

还是由天神们向如来报告了这些事情；所以如来能够回忆起那些已经般涅槃、断除戏论、断绝轮回之道、轮回已尽、超越一切苦的过去诸佛，回忆他们的种姓、名字、姓氏、寿命长短、上首双弟子、弟子集会情况。并且说：‘那些世尊们是这样的出身，那些世尊们是这样的名字、这样的姓氏、这样的戒行、这样的法义、这样的智慧、这样的安住状态、这样的解脱成就呢？’”

就这样，那些比丘们这段相互的谈论还没有结束。

十四 那时，世尊在傍晚时分，从禅定静处起来，前往花林圆堂，到了之后，在铺设好的座位上坐下。坐下后，世尊问比丘们说：

“比丘们！你们现在聚在这里谈论什么？又有什么相互的谈论没有结束呢？”

这样说的时候，那些比丘回答世尊说：

“世尊！您离开不久，我们之间开始了相互谈论：‘朋友们！如来具有大神力、大威力，真是稀有、前所未有啊！如来确实能够回忆起那些已经般涅槃、断除戏论、断绝轮回之道、轮回已尽、超越一切苦的过去诸佛，回忆他们的种姓、名字、姓氏、寿命长短、上首双弟子、弟子集会情况。并且说：“那些世尊们是这样的出身、这样的名字、这样的姓氏、这样的戒行、这样的法义、这样的智慧、这样的安住状态、这样的解脱成就。”是不是如来自己善于洞察法界……[乃至]……这样的解脱成就呢？还是由天神们向如来报告了这些事情，所以如来能够回忆起那些已经般涅槃、断除戏论、断绝轮回之道、轮回已尽、超越一切苦的过去诸佛，回忆他们的种姓……[乃至]……这样的解脱成就。’然而，世尊！这段相互的谈论还没结束时，世尊您就来了。”

十五 “比丘们！确实是如来自己善于洞察法界，因为善于洞察法界的缘故，所以如来能够回忆起那些已经般涅槃、断除戏论、断绝轮回之道、轮回已尽、超越一切苦的过去诸佛，回忆他们的种姓、名字、姓氏、寿命长短、上首双弟子、弟子集会情况。并且说：‘那些世尊们是这样的出身。那些世尊们是这样的名字、这样的姓氏、这样的戒行、这样的法义、这样的智慧、这样的安住状态、这样的解脱成就。’天神们也向如来报告了这些事情，所以如来能够回忆起那些已经般涅槃、断除戏论、断绝轮回之道、轮回已尽、超越一切苦的过去诸佛，回忆他们的种姓、名字、姓氏、寿命长短、上首双弟子、弟子集会情况。并且说：‘那些世尊们是这样的出身。那些世尊们是这样的名字、这样的姓氏、这样的戒行、这样的法义、这样的智慧、这样的安住状态、这样的解脱成就。’

比丘们！你们还想更深入地听闻关于过去生平的法义解说吗？”

“世尊！现在正是时候，善逝！现在正是时候。凡是世尊作更多关于过去生平的法义解说，听闻之后，比丘们将会领受记持。”

“那么，比丘们！仔细听，好好思量，我将要说了。”

那些比丘们回答世尊说：“是的，世尊。”世尊于是说道：

十六 “比丘们！毗婆尸世尊、阿罗汉、等正觉者，是从现在算起九十一劫以前，出现在世间的。比丘们！毗婆尸世尊、阿罗汉、等正觉者是刹帝利种姓，出生在刹帝利族；毗婆尸世尊、阿罗汉、等正觉者的姓是㤭陈如；比丘们！毗婆尸世尊、阿罗汉、等正觉者的寿命是八万岁；比丘们！毗婆尸世尊、阿罗汉、等正觉者是在波波罗树下成就正觉；比丘们！毗婆尸世尊、阿罗汉、等正觉者有两位弟子名叫骞荼、提舍，是上首的贤善双弟子；比丘们！毗婆尸世尊、阿罗汉、等正觉者有三次弟子集会：一次弟子集会，有六百八十万比丘；一次弟子集会，有十万比丘；一次弟子集会，有八万比丘；比丘们！毗婆尸世尊、阿罗汉、等正觉者的这三次弟子集会，参与者全都是漏尽者。比丘们！毗婆尸世尊、阿罗汉、等正觉者有一位名叫无忧的侍者比丘，是他的上首侍者；比丘们！毗婆尸世尊、阿罗汉、等正觉者的父亲名叫槃头王，母亲名叫槃头婆提王妃，是他的生母；槃头王的首都名叫槃头婆提城。

菩萨的常规法

十七 比丘们！在这里，毗婆尸菩萨从兜率天死去后，具足正念、正知地进入母胎。这是（诸佛的）常规法。

十八 “比丘们！这是（诸佛的）常规法：当菩萨从兜率天死去后进入母胎时，那时在包含天界、魔界、梵天界的世界中，在包含沙门、婆罗门、天神、人类的众生中，会出现无量、广大的光明，其光明甚至超越了天神们自身威德所发出的光芒。即使是在那些世界之间幽深、未被覆盖、黑暗、漆黑无比的地方，连拥有如此大神通、大威力的日月之光也无法照耀到，在那些地方也会出现无量、广大的光明，甚至超越了天神们自身威德所发出的光芒。那些投生在那里的众生，也凭借那光明互相看见而认知到：‘啊，原来还有其他众生也投生在这里！’并且，这十千世界（整个宇宙）会震动、大震动、剧烈震动。世间会出现无量、广大的光明，甚至超越了天神们自身威德所发出的光芒。这是（诸佛的）常规法。

十九 比丘们！这是（诸佛的）常规法：当菩萨进入母胎时，四大天王会从四个方向前来守护，（心想：）‘不要让菩萨或菩萨的母亲受到任何人类、非人或任何存在的伤害。’这是（诸佛的）常规法。

二十 比丘们！这是（诸佛的）常规法：当菩萨进入母胎时，菩萨的母亲自然而然地持守戒律，远离杀生，远离不与取（偷盗），远离邪淫（不当的性行为），远离妄语，远离导致放逸的酒类和麻醉品。这是（诸佛的）常规法。

二十一 比丘们！这是（诸佛的）常规法：当菩萨进入母胎时，菩萨的母亲心中不会对男性生起与感官欲望相关的念头，并且菩萨的母亲不会被任何心怀染着的男性所侵犯。这是（诸佛的）常规法。

二十二 比丘们！这是（诸佛的）常规法：当菩萨进入母胎时，菩萨的母亲能获得五种感官欲乐。她享受着这五种感官欲乐，圆满具足。这是（诸佛的）常规法。

二十三 比丘们！这是（诸佛的）常规法：当菩萨进入母胎时，菩萨的母亲不会生任何疾病。菩萨的母亲身心安乐，身体没有疲倦感，并且菩萨的母亲能（清晰地）看见腹中的菩萨，其所有大小肢体、各种根（感官）都具足无缺。比丘们！就好比一颗美丽、天然、八面玲珑、精工细作、清澈、明净、无瑕、形态完美无缺的吠琉璃宝石。有一条线穿过它，或是蓝色，或是黄色，或是红色，或是白色，或是淡黄色。一个有视力的人把它放在手里仔细观察，会说：‘这确实是一颗美丽、天然、八面玲珑、精工细作、清澈、明净、无瑕、形态完美无缺的吠琉璃宝石。这里面穿过的线，或是蓝色，或是黄色，或是红色，或是白色，或是淡黄色。’同样地，比丘们，当菩萨进入母胎时，菩萨的母亲不会生任何疾病，菩萨的母亲身心安乐，身体没有疲倦感，并且菩萨的母亲能（清晰地）看见腹中的菩萨，其所有大小肢体、各种根都具足无缺。这是（诸佛的）常规法。

二十四 比丘们！这是（诸佛的）常规法：菩萨诞生七天后，菩萨的母亲便会去世，投生到兜率天。这是（诸佛的）常规法。

二十五 比丘们！这是（诸佛的）常规法：不像其他妇女怀胎九个月或十个月后生产，菩萨的母亲不是这样生产菩萨的。菩萨的母亲怀胎整整十个月后才生下菩萨。这是（诸佛的）常规法。

二十六 比丘们！这是（诸佛的）常规法：不像其他妇女坐着或躺着生产，菩萨的母亲不是这样生产菩萨的。菩萨的母亲是站着生下菩萨的。这是（诸佛的）常规法。

二十七 比丘们！这是（诸佛的）常规法：当菩萨从母胎中出来时，首先是天神们接住他，然后才是人类接住他。这是（诸佛的）常规法。

二十八 比丘们！这是（诸佛的）常规法：当菩萨从母胎中出来时，菩萨还没有接触到地面，就有四位天子接住他，并将他放在母亲面前，说道：‘王妃，请欢喜吧！您生下了一位具有大威德的儿子！’这是（诸佛的）常规法。

二十九 比丘们！这是（诸佛的）常规法：当菩萨从母胎中出来时，他是洁净地出来的，没有被羊水沾染，没有被粘液沾染，没有被血液沾染，没有被任何污秽物沾染，是纯净、洁净的。比丘们！就好比一颗摩尼宝珠放在迦尸国的丝绸上，摩尼宝珠不会弄脏迦尸丝绸，迦尸丝绸也不会弄脏摩尼宝珠。这是什么原因呢？因为两者都是洁净的。同样地，比丘们，当菩萨从母胎中出来时，他是洁净地出来的，没有被羊水沾染，没有被粘液沾染，没有被血液沾染，没有被任何污秽物沾染，是纯净、洁净的。这是（诸佛的）常规法。

三十 比丘们！这是（诸佛的）常规法：当菩萨从母胎中出来时，从空中出现两股水流——一股是清凉的，一股是温热的，用来为菩萨和母亲进行净洗。这是（诸佛的）常规法。

三十一 比丘们！这是（诸佛的）常规法：刚刚出生的菩萨，能双足平稳地站立在地上，面向北方行走七步，在白伞的遮护下，环顾所有方向，并发出如雄狮般的宣告：‘我是世间最上者，我是世间最长者，我是世间最胜者！这是我最后一次出生，从此不再有轮回！’这是（诸佛的）常规法。

三十二 比丘们！这是（诸佛的）常规法：当菩萨从母胎中出来时，那时在包含天界、魔界、梵天界的世界中，在包含沙门、婆罗门、天神、人类的众生中，会出现无量、广大的光明，其光明甚至超越了天神们自身威德所发出的光芒。即使是在那些世界之间幽深、未被覆盖、黑暗、漆黑无比的地方，连拥有如此大神通、大威力的日月之光也无法照耀到，在那些地方也会出现无量、广大的光明，甚至超越了天神们自身威德所发出的光芒。那些投生在那里的众生，也凭借那光明互相看见而认知到：‘啊，原来还有其他众生也投生在这里！’并且，这十千世界（整个宇宙）会震动、大震动、剧烈震动。世间会出现无量、广大的光明，甚至超越了天神们自身威德所发出的光芒。这是（诸佛的）常规法。

三十二大人相

三十三 比丘们！当毗婆尸王子出生时，人们向槃头王报告说：‘大王！您的儿子出生了，请大王看看他吧！’比丘们！槃头王看到了毗婆尸王子，看到之后，召集了相师婆罗门们，对他们说：‘尊贵的相师婆罗门们，请看看王子的相貌吧！’比丘们！相师婆罗门们看了毗婆尸王子，看过之后，对槃头王说：‘大王！请欢喜吧！您所生的儿子具有大威德。大王，您真有福报！大王，您真是幸运！在您的家族中，有这样一位儿子降生。大王！这位王子具足三十二大人相，拥有这些相的大人只有两种前途，没有其他的。如果他选择在家生活，他将成为转轮圣王，是如法的法王，征服四方，使国家安定，拥有七种宝物。这七种宝物是：轮宝、象宝、马宝、珠宝、女宝、居士宝以及第七将军宝。他将拥有一千多位儿子，个个英勇、体格健壮、能摧伏敌军。他将以正法，不使用刑罚、不使用刀剑来统治这片直到大海的土地。但如果他选择离开家庭，出家修行，他将成为世间的阿罗汉、等正觉者，揭开（覆盖世间的无明） حجاب。’

三十四 ‘大王！这位王子具足哪三十二种大人相呢？拥有这些相的大人只有两种前途，没有其他的。如果他选择在家生活，他将成为转轮圣王，是如法的法王，征服四方，使国家安定，拥有七种宝物。这七种宝物是：轮宝、象宝、马宝、珠宝、女宝、居士宝以及第七将军宝。他将拥有一千多位儿子，个个英勇、体格健壮、能摧伏敌军。他将以正法，不使用刑罚、不使用刀剑来统治这片直到大海的土地。但如果他选择离开家庭，出家修行，他将成为世间的阿罗汉、等正觉者，揭开 حجاب。

三十五 ‘大王！这位王子足底平满（脚掌平坦，能平稳站立）。大王！这位王子足底平满，这是他作为大人的大人相之一。

‘大王！这位王子的脚底下生有千辐轮相，轮网、轮毂都齐全，所有形态都圆满具足。大王！这位王子的脚底下生有千辐轮相，轮网、轮毂都齐全，所有形态都圆满具足，这也是他作为大人的大人相之一。

‘大王！这位王子脚跟长……等等……

‘大王！这位王子手指脚趾长……

‘大王！这位王子手足柔软细嫩……

‘大王！这位王子手足有网缦相（手指脚趾间有如蹼的薄膜）……

‘大王！这位王子足踝高显……

‘大王！这位王子小腿如羚羊般纤细匀称……

‘大王！这位王子站立时身体挺直，不用弯腰，双手就能触摸到膝盖……

‘大王！这位王子阴部密藏（男根藏于体内，如马阴藏）……

‘大王！这位王子身色金黄，皮肤犹如黄金……

‘大王！这位王子皮肤细滑；因为皮肤细滑，尘垢不沾染身体……

‘大王！这位王子一孔一毛；每个毛孔只生一根毛发……

‘大王！这位王子毛发上旋；毛发向上生长，色泽绀青如眼线膏，卷曲如环，向右旋转而生……

‘大王！这位王子身形端直如梵天……

‘大王！这位王子七处平满（双脚底、双掌心、双肩、颈项）……

‘大王！这位王子上半身如狮子般威严……

‘大王！这位王子两肩之间饱满……

‘大王！这位王子身形匀称如尼拘律陀树（榕树），身体的高度与两臂展开的宽度相等……

‘大王！这位王子颈项圆润……

‘大王！这位王子味觉灵敏，能辨尝上味……

‘大王！这位王子下颌如狮子……

‘大王！这位王子有四十颗牙齿……

‘大王！这位王子牙齿平整……

‘大王！这位王子牙齿紧密无缝……

‘大王！这位王子牙齿洁白……

‘大王！这位王子舌头广长（能覆盖脸面）……

‘大王！这位王子声音清净如梵音，犹如迦陵频伽鸟的鸣叫……

‘大王！这位王子眼睛绀青色……

‘大王！这位王子眼睫毛如牛王般整齐……

大王！这位王子的两眉之间生有白毫，洁白柔软如棉花。大王！这位王子的两眉之间生有白毫，洁白柔软如棉花，这也是他作为大人的大人相之一。

‘大王！这位王子头顶有肉髻（头顶有自然隆起的髻）。大王！这位王子头顶有肉髻，这也是他作为大人的大人相之一。

三十六 ‘大王！这位王子具足这三十二种大人相；拥有这些相的大人只有两种前途，没有其他的。如果他选择在家生活，他将成为转轮圣王，是如法的法王，征服四方，使国家安定，拥有七种宝物。这七种宝物是：轮宝、象宝、马宝、珠宝、女宝、居士宝以及第七将军宝。他将拥有一千多位儿子，个个英勇、体格健壮、能摧伏敌军。他将以正法（公平的正法），不使用刑罚、不使用刀剑来统治这片直到大海的土地。但如果他选择离开家庭，出家修行，他将成为世间的阿罗汉、等正觉者，揭开 حجاب。’

毗婆尸的称号

三十七 “于是，比丘们，槃头王让相师婆罗门们穿上崭新的衣服，并满足了他们所有的愿望。接着，比丘们，槃头王为毗婆尸王子安排了乳母。有的喂奶，有的洗浴，有的抱持，有的抱在膝上抚养。比丘们，毗婆尸王子一出生，白天和夜晚都有人替他撑着白伞盖——‘愿他不要受到寒冷、炎热、草芥、尘土或露水的侵扰。’比丘们，刚出生的毗婆尸王子，深受众人的喜爱和欢迎。比丘们！就像青莲花、红莲花或白莲花深受众人喜爱和欢迎一样；同样地，比丘们，毗婆尸王子深受众人的喜爱和欢迎。他确实是被人们从一个膝盖传递到另一个膝盖抱着的。

三十八 “比丘们，刚出生的毗婆尸王子声音悦耳动听，音质柔和、甜美、令人喜爱。比丘们！就像在喜马拉雅山脉中有一种叫做迦陵频伽的鸟，它的声音悦耳动听，音质柔和、甜美、令人喜爱；同样地，比丘们，毗婆尸王子的声音悦耳动听，音质柔和、甜美、令人喜爱。

三十九 “比丘们，毗婆尸王子一出生，就显现了由过去业力果报而来的天眼，凭借这天眼，他能在白天和夜晚看到周围一由旬（约11公里）远的地方。

四十 “比丘们，刚出生的毗婆尸王子能不眨眼地观看，就像忉利天的天神一样。‘王子不眨眼地观看’，正是因为这样，比丘们，毗婆尸王子才获得了‘毗婆尸、毗婆尸’（意为‘能见者’、‘观察者’）这个称号。

四十一 “于是，比丘们，槃头王坐在处理政务（或审判）的地方时，会让毗婆尸王子坐在膝上，教导他处理事务。那时，比丘们，毗婆尸王子坐在父亲的膝上，经过反复审察，能依据事理做出明智的判断。‘王子经过反复审察，能依据事理做出明智的判断’，正是因为这样，比丘们，毗婆尸王子更加被人们称为‘毗婆尸、毗婆尸’。

四十二 “于是，比丘们，槃头王为毗婆尸王子建造了三座宫殿，一座用于雨季，一座用于冬季，一座用于夏季；并提供了五种感官享受。在那里，比丘们，毗婆尸王子在雨季宫殿中，由纯粹的女乐师们演奏的音乐娱乐了四个月，期间没有下到宫殿下面来。”

第一诵品完。

衰老之人

四十三 “于是，比丘们，毗婆尸王子在经过许多年、许多百年、许多千年之后，对比丘们说：‘友善的车夫，准备好华丽的车驾，我们去御花园观赏美景吧。’车夫回答毗婆尸王子说：‘遵命，王子。’比丘们，车夫听从毗婆尸王子的吩咐，准备好了华丽的车驾，然后向毗婆尸王子报告：‘王子，华丽的车驾已经准备好了，现在您可以出发了。’于是，比丘们，毗婆尸王子登上了华丽的车驾，乘坐着这些华丽的车驾前往御花园。

四十四 “比丘们，毗婆尸王子在前往御花园的路上，看到了一个老人，身体像屋椽一样弯曲，驼着背，拄着拐杖，颤颤巍巍地走着，病苦缠身，青春已逝。看到后，他问车夫：‘友善的车夫，这个人是怎么回事？他的头发不像别人的，身体也不像别人的。’‘王子，这叫做老人。’‘友善的车夫，什么叫做老人呢？’‘王子，这叫做老人。他活不了多久了。’‘友善的车夫，那么我也是会衰老的体质，无法超越衰老吗？’‘王子，您和我，我们大家都是会衰老的体质，无法超越衰老。’‘既然如此，友善的车夫，今天去御花园就到此为止吧。从这里回内宫去吧。’‘遵命，王子。’比丘们，车夫听从毗婆尸王子的吩咐，就从那里回到了内宫。在那里，比丘们，毗婆尸王子回到内宫后，感到痛苦、忧愁，沉思着：‘唉，这生命真是可厌啊！只要出生，就必然会经历衰老！’

四十五 “于是，比丘们，槃头王召来车夫，问他：‘友善的车夫，王子在御花园玩得开心吗？友善的车夫，王子在御花园心情愉快吗？’‘不，大王，王子在御花园没有玩得开心，不，大王，王子在御花园心情不愉快。’‘友善的车夫，王子在去御花园的路上看到了什么？’‘大王，王子在去御花园的路上，看到了一个老人，身体像屋椽一样弯曲，驼着背，拄着拐杖，颤颤巍巍地走着，病苦缠身，青春已逝。看到后，他问我：“友善的车夫，这个人是怎么回事？他的头发不像别人的，身体也不像别人的？”我回答：“王子，这叫做老人。”他又问：“友善的车夫，什么叫做老人呢？”我回答：“王子，这叫做老人，他活不了多久了。”他又问：“友善的车夫，那么我也是会衰老的体质，无法超越衰老吗？”我回答：“王子，您和我，我们大家都是会衰老的体质，无法超越衰老。”

“‘于是他对我说：“既然如此，友善的车夫，今天去御花园就到此为止吧。从这里回内宫去吧。”’‘遵命，王子。’大王，我听从毗婆尸王子的吩咐，就从那里回到了内宫。大王，那位王子回到内宫后，感到痛苦、忧愁，沉思着：“唉，这生命真是可厌啊！只要出生，就必然会经历衰老！”’”

患病之人

四十六 “于是，比丘们，槃头王心里想道：

‘绝不能让毗婆尸王子不继承王位，绝不能让毗婆尸王子离开家庭过出家生活，绝不能让相师婆罗门们的预言成真！’于是，比丘们，槃头王为了让毗婆尸王子更加快乐，又增加了五种感官享受的供应——‘希望毗婆尸王子能继承王位，希望毗婆尸王子不要离开家庭过出家生活，希望相师婆罗门们的预言落空！’

“在那里，比丘们，毗婆尸王子享受着五种感官欲乐，圆满具足。于是，比丘们，毗婆尸王子又经过了许多年……（接前文）……

四十七 “比丘们，毗婆尸王子在前往御花园的路上，看到了一个病人，他身患重病、痛苦不堪、病情严重，躺卧在自己的大小便中，需要别人扶他起来，需要别人帮他躺下。看到后，他问车夫：‘友善的车夫，这个人是怎么回事？他的眼睛不像别人的，声音（或神态）也不像别人的。’‘王子，这叫做病人。’‘友善的车夫，什么叫做病人呢？’‘王子，这叫做病人。他恐怕很难从这个病中痊愈了。’‘友善的车夫，那么我也是会生病的体质，无法超越疾病吗？’‘王子，您和我，我们大家都是会生病的体质，无法超越疾病。’‘既然如此，友善的车夫，今天去御花园就到此为止吧。从这里回内宫去吧。’‘遵命，王子。’比丘们，车夫听从毗婆尸王子的吩咐，就从那里回到了内宫。在那里，比丘们，毗婆尸王子回到内宫后，感到痛苦、忧愁，沉思着：‘唉，这生命真是可厌啊！只要出生，就会经历衰老，还会经历疾病！’

四十八 “于是，比丘们，槃头王召来车夫，问他：‘友善的车夫，王子在御花园玩得开心吗？友善的车夫，王子在御花园心情愉快吗？’‘不，大王，王子在御花园没有玩得开心，不，大王，王子在御花园心情不愉快。’‘友善的车夫，王子在去御花园的路上看到了什么？’‘大王，王子在去御花园的路上，看到了一个病人，身患重病、痛苦不堪、病情严重，躺卧在自己的大小便中，需要别人扶他起来，需要别人帮他躺下。看到后，他问我：“友善的车夫，这个人是怎么回事？他的眼睛不像别人的，声音（或神态）也不像别人的？”我回答：“王子，这叫做病人。”他又问：“友善的车夫，什么叫做病人呢？”我回答：“王子，这叫做病人。他恐怕很难从这个病中痊愈了。”他又问：“友善的车夫，那么我也是会生病的体质，无法超越疾病吗？”我回答：“王子，您和我，我们大家都是会生病的体质，无法超越疾病。”他又说：“既然如此，友善的车夫，今天去御花园就到此为止吧。从这里回内宫去吧。”’‘遵命，王子。’大王，我听从毗婆尸王子的吩咐，就从那里回到了内宫。大王，那位王子回到内宫后，感到痛苦、忧愁，沉思着：‘唉，这生命真是可厌啊！只要出生，就会经历衰老，还会经历疾病！’”

死亡之人

四十九 “于是，比丘们，槃头王心里想道：‘绝不能让毗婆尸王子不继承王位，绝不能让毗婆尸王子离开家庭过出家生活，绝不能让相师婆罗门们的预言成真！’于是，比丘们，槃头王为了让毗婆尸王子更加快乐，又增加了五种感官享受的供应——‘希望毗婆尸王子能继承王位，希望毗婆尸王子不要离开家庭过出家生活，希望相师婆罗门们的预言落空！’

“在那里，比丘们，毗婆尸王子享受着五种感官欲乐，圆满具足。于是，比丘们，毗婆尸王子又经过了许多年……（接前文）……

五十 “比丘们，毗婆尸王子在前往御花园的路上，看到一大群人聚集在一起，还有用各种颜色的布料制作（包裹或装饰）的（像是尸体的东西）。看到后，他问车夫：‘友善的车夫，那一大群人聚集在一起，用各种颜色的布料制作（包裹或装饰）的是什么呢？’‘王子，那叫做死者（kālaṅkata）。’‘既然如此，友善的车夫，把车驶向那个死者所在的地方吧。’‘遵命，王子。’比丘们，车夫听从毗婆尸王子的吩咐，把车驶向了那个死者所在的地方。比丘们，毗婆尸王子看到了那个死去的遗体，看到后，问车夫：‘友善的车夫，这个“死者”是怎么回事呢？’‘王子，这叫做死者。从现在起，他的母亲、父亲或其他亲属再也见不到他了，他也再见不到母亲、父亲或其他亲属了。’‘友善的车夫，那么我也是会死亡的体质，无法超越死亡吗？国王、王后或其他亲属也会见不到我，我也会见不到国王、王后或其他亲属吗？’‘王子，您和我，我们大家都是会死亡的体质，无法超越死亡；他们（国王、王后、亲属）也会见不到您，您也会见不到国王、王后或其他亲属。’‘既然如此，友善的车夫，今天去御花园就到此为止吧。从这里回内宫去吧。’‘遵命，王子。’比丘们，车夫听从毗婆尸王子的吩咐，就从那里回到了内宫。在那里，比丘们，毗婆尸王子回到内宫后，感到痛苦、忧愁，沉思着：‘唉，这生命真是可厌啊！只要出生，就会经历衰老，经历疾病，还会经历死亡！’

五十一 “于是，比丘们，槃头王召来车夫，问他：‘友善的车夫，王子在御花园玩得开心吗？友善的车夫，王子在御花园心情愉快吗？’‘不，大王，王子在御花园没有玩得开心，不，大王，王子在御花园心情不愉快。’‘友善的车夫，王子在去御花园的路上看到了什么？’‘大王，王子在去御花园的路上，看到一大群人聚集在一起，还有用各种颜色的布料制作（包裹或装饰）的（像是尸体的东西）。看到后，他问我：“友善的车夫，那一大群人聚集在一起，用各种颜色的布料制作（包裹或装饰）的是什么呢？”我回答：“王子，那叫做死者。”他又说：“既然如此，友善的车夫，把车驶向那个死者所在的地方吧。”’‘遵命，王子。’大王，我听从毗婆尸王子的吩咐，把车驶向了那个死者所在的地方。大王，王子看到了那个死去的遗体，看到后，问我：“友善的车夫，这个‘死者’是怎么回事呢？”我回答：“王子，这叫做死者。从现在起，他的母亲、父亲或其他亲属再也见不到他了，他也再见不到母亲、父亲或其他亲属了。”他又问：“友善的车夫，那么我也是会死亡的体质，无法超越死亡吗？国王、王后或其他亲属也会见不到我，我也会见不到国王、王后或其他亲属吗？”我回答：“王子，您和我，我们大家都是会死亡的体质，无法超越死亡；他们（国王、王后、亲属）也会见不到您，您也会见不到国王、王后或其他亲属。”他又说：“既然如此，友善的车夫，今天去御花园就到此为止吧。从这里回内宫去吧。”’‘遵命，王子。’大王，我听从毗婆尸王子的吩咐，就从那里回到了内宫。大王，那位王子回到内宫后，感到痛苦、忧愁，沉思着：‘唉，这生命真是可厌啊！只要出生，就会经历衰老，经历疾病，还会经历死亡！’”

出家之人

五十二 “于是，比丘们，槃头王心里想道：‘绝不能让毗婆尸王子不继承王位，绝不能让毗婆尸王子离开家庭过出家生活，绝不能让相师婆罗门们的预言成真！’于是，比丘们，槃头王为了让毗婆尸王子更加快乐，又增加了五种感官享受的供应——‘希望毗婆尸王子能继承王位，希望毗婆尸王子不要离开家庭过出家生活，希望相师婆罗门们的预言落空！’

“在那里，比丘们，毗婆尸王子享受着五种感官欲乐，圆满具足。于是，比丘们，毗婆尸王子在经过许多年、许多百年、许多千年之后，对比丘们说：‘友善的车夫，准备好华丽的车驾，我们去御花园观赏美景吧。’‘遵命，王子。’比丘们，车夫听从毗婆尸王子的吩咐，准备好了华丽的车驾，然后向毗婆尸王子报告：‘王子，华丽的车驾已经准备好了，现在您可以出发了。’于是，比丘们，毗婆尸王子登上了华丽的车驾，乘坐着这些华丽的车驾前往御花园。

五十三 “比丘们，毗婆尸王子在前往御花园的路上，看到了一个剃光了头、穿着袈裟的出家人。看到后，他问车夫：‘友善的车夫，这个人是怎么回事？他的头不像别人的，衣服也不像别人的。’‘王子，这叫做“出家者”(pabbajito)。’‘友善的车夫，什么叫做“出家者”呢？’‘王子，这叫做“出家者”。他很好地奉行正法，很好地行持寂静（或平等）的行为，很好地做善事，很好地积累福德，很好地不伤害（众生），很好地怜悯有情。’‘友善的车夫，他被称为“出家者”真是太好了！很好地奉行正法，很好地行持寂静的行为，很好地做善事，很好地积累福德，很好地不伤害，很好地怜悯有情。既然如此，友善的车夫，把车驶向那个出家人所在的地方吧。’‘遵命，王子。’比丘们，车夫听从毗婆尸王子的吩咐，把车驶向了那个出家人所在的地方。于是，比丘们，毗婆尸王子对那个出家人说：‘朋友，你是怎么回事？你的头不像别人的，衣服也不像别人的。’‘王子，我叫做“出家者”。’‘朋友，什么叫做“出家者”呢？’‘王子，我叫做“出家者”，很好地奉行正法，很好地行持寂静的行为，很好地做善事，很好地积累福德，很好地不伤害，很好地怜悯有情。’‘朋友，你被称为“出家者”真是太好了！很好地奉行正法，很好地行持寂静的行为，很好地做善事，很好地积累福德，很好地不伤害，很好地怜悯有情，真是太好了！’

菩萨出家

五十四 “于是，比丘们，毗婆尸王子对车夫说：‘既然如此，友善的车夫，你带着车驾从这里回内宫去吧。至于我，就在这里剃掉头发和胡须，穿上袈裟，离开家庭过上没有家庭的出家生活。’‘遵命，王子。’比丘们，车夫听从毗婆尸王子的吩咐，带着车驾从那里回到了内宫。而毗婆尸王子，就在那里剃掉了头发和胡须，穿上了袈裟，离开了家庭，过上了没有家庭的出家生活。

大众随同出家

五十五 “比丘们，在首都槃头婆提城里，有八万四千民众听说了这件事——‘毗婆尸王子竟然剃掉了头发和胡须，穿上了袈裟，离开了家庭，过上了没有家庭的出家生活！’听了之后，他们心里想到：‘那一定不是低劣的法和律，那一定不是低劣的出家生活，否则毗婆尸王子怎么会剃掉头发和胡须，穿上袈裟，离开家庭过上没有家庭的出家生活呢？连毗婆尸王子都剃掉头发和胡须，穿上袈裟，离开家庭过上没有家庭的出家生活了，我们又有什么理由不这样做呢？’

“于是，比丘们，那八万四千民众也剃掉了头发和胡须，穿上了袈裟，追随已经离开家庭、过上没有家庭生活的毗婆尸菩萨而出家了。那时，比丘们，毗婆尸菩萨被这个僧团围绕着，在村庄、城镇、地区和首都之间游化。

五十六 “于是，比丘们，毗婆尸菩萨在独处静思时，心中生起了这样的念头：‘我这样被人群围绕着生活，实在不适合我。我应该独自一人，远离大众而住才对。’于是，比丘们，毗婆尸菩萨在之后的一段时间里，独自一人，远离了大众而住。那八万四千名出家者往一个方向去了，而毗婆尸菩萨则走向了另一个方向。

菩萨的深入思惟

五十七 “于是，比丘们，毗婆尸菩萨在独处静居、深入禅思时，心中生起了这样的念头：‘这个世界真是陷入了困境啊！众生经历出生、衰老、死亡，死后又再生，然而却不知道如何从老死这整个苦难中解脱出来。什么时候才能知道这老死之苦的解脱之道呢？’

“于是，比丘们，毗婆尸菩萨心里想到：‘到底是什么存在时，才会有老死？以什么为缘，才会有老死呢？’于是，比丘们，毗婆尸菩萨通过如理思惟，生起了智慧的领悟：‘有“生”存在时，才会有老死；以“生”为缘，才会有老死。’

“于是，比丘们，毗婆尸菩萨心里想到：‘到底是什么存在时，才会有“生”？以什么为缘，才会有“生”呢？’于是，比丘们，毗婆尸菩萨通过如理思惟，生起了智慧的领悟：‘有“有”（bhava，存在、生命状态）存在时，才会有“生”；以“有”为缘，才会有“生”。’

“于是，比丘们，毗婆尸菩萨心里想到：‘到底是什么存在时，才会有“有”？以什么为缘，才会有“有”呢？’于是，比丘们，毗婆尸菩萨通过如理思惟，生起了智慧的领悟：‘有“取”（upādāna，执取）存在时，才会有“有”；以“取”为缘，才会有“有”。’

“于是，比丘们，毗婆尸菩萨心里想到：‘到底是什么存在时，才会有“取”？以什么为缘，才会有“取”呢？’于是，比丘们，毗婆尸菩萨通过如理思惟，生起了智慧的领悟：‘有“爱”（taṇhā，渴爱）存在时，才会有“取”；以“爱”为缘，才会有“取”。’

“于是，比丘们，毗婆尸菩萨心里想到：‘到底是什么存在时，才会有“爱”？以什么为缘，才会有“爱”呢？’于是，比丘们，毗婆尸菩萨通过如理思惟，生起了智慧的领悟：‘有“受”（vedanā，感受）存在时，才会有“爱”；以“受”为缘，才会有“爱”。’

“于是，比丘们，毗婆尸菩萨心里想到：‘到底是什么存在时，才会有“受”？以什么为缘，才会有“受”呢？’于是，比丘们，毗婆尸菩萨通过如理思惟，生起了智慧的领悟：‘有“触”（phassa，接触）存在时，才会有“受”；以“触”为缘，才会有“受”。’

“于是，比丘们，毗婆尸菩萨心里想到：‘到底是什么存在时，才会有“触”？以什么为缘，才会有“触”呢？’于是，比丘们，毗婆尸菩萨通过如理思惟，生起了智慧的领悟：‘有“六处”（saḷāyatana，六种感官基础）存在时，才会有“触”；以“六处”为缘，才会有“触”。’

“于是，比丘们，毗婆尸菩萨心里想到：‘到底是什么存在时，才会有“六处”？以什么为缘，才会有“六处”呢？’于是，比丘们，毗婆尸菩萨通过如理思惟，生起了智慧的领悟：‘有“名色”（nāmarūpa，精神和物质现象）存在时，才会有“六处”；以“名色”为缘，才会有“六处”。’

“于是，比丘们，毗婆尸菩萨心里想到：‘到底是什么存在时，才会有“名色”？以什么为缘，才会有“名色”呢？’于是，比丘们，毗婆尸菩萨通过如理思惟，生起了智慧的领悟：‘有“识”（viññāṇa，意识）存在时，才会有“名色”；以“识”为缘，才会有“名色”。’

“于是，比丘们，毗婆尸菩萨心里想到：‘到底是什么存在时，才会有“识”？以什么为缘，才会有“识”呢？’于是，比丘们，毗婆尸菩萨通过如理思惟，生起了智慧的领悟：‘有“名色”存在时，才会有“识”；以“名色”为缘，才会有“识”。’

五十八 “于是，比丘们，毗婆尸菩萨心里想到：‘这“识”是从“名色”返回来的，不能再往前追溯了。就是在这个范围内（即识与名色相互依存），众生经历出生、衰老、死亡、去世、再生。也就是：以“名色”为缘而有“识”，以“识”为缘而有“名色”，以“名色”为缘而有“六处”，以“六处”为缘而有“触”，以“触”为缘而有“受”，以“受”为缘而有“爱”，以“爱”为缘而有“取”，以“取”为缘而有“有”，以“有”为缘而有“生”，以“生”为缘而有老、死、愁、悲、苦、忧、恼。这样，这整个苦蕴就集起了。’

五十九 “‘集起，集起！’比丘们，对于这些以前从未听闻过的法，毗婆尸菩萨生起了眼（洞察力）、生起了智（知识）、生起了慧（智慧）、生起了明（觉悟）、生起了光（光明）。

六十 “于是，比丘们，毗婆尸菩萨心里想到：‘到底是什么不存在时，老死才不会发生？什么灭尽了，老死才会灭尽呢？’于是，比丘们，毗婆尸菩萨通过如理思惟，生起了智慧的领悟：‘当“生”不存在时，老死就不会发生；“生”灭尽了，老死就灭尽了。’

“于是，比丘们，毗婆尸菩萨心里想到：‘到底是什么不存在时，“生”才不会发生？什么灭尽了，“生”才会灭尽呢？’于是，比丘们，毗婆尸菩萨通过如理思惟，生起了智慧的领悟：‘当“有”不存在时，“生”就不会发生；“有”灭尽了，“生”就灭尽了。’

“于是，比丘们，毗婆尸菩萨心里想到：‘到底是什么不存在时，“有”才不会发生？什么灭尽了，“有”才会灭尽呢？’于是，比丘们，毗婆尸菩萨通过如理思惟，生起了智慧的领悟：‘当“取”不存在时，“有”就不会发生；“取”灭尽了，“有”就灭尽了。’

“于是，比丘们，毗婆尸菩萨心里想到：‘到底是什么不存在时，“取”才不会发生？什么灭尽了，“取”才会灭尽呢？’于是，比丘们，毗婆尸菩萨通过如理思惟，生起了智慧的领悟：‘当“爱”不存在时，“取”就不会发生；“爱”灭尽了，“取”就灭尽了。’

“于是，比丘们，毗婆尸菩萨心里想到：‘到底是什么不存在时，“爱”才不会发生？什么灭尽了，“爱”才会灭尽呢？’于是，比丘们，毗婆尸菩萨通过如理思惟，生起了智慧的领悟：‘当“受”不存在时，“爱”就不会发生；“受”灭尽了，“爱”就灭尽了。’

“于是，比丘们，毗婆尸菩萨心里想到：‘到底是什么不存在时，“受”才不会发生？什么灭尽了，“受”才会灭尽呢？’于是，比丘们，毗婆尸菩萨通过如理思惟，生起了智慧的领悟：‘当“触”不存在时，“受”就不会发生；“触”灭尽了，“受”就灭尽了。’

“于是，比丘们，毗婆尸菩萨心里想到：‘到底是什么不存在时，“触”才不会发生？什么灭尽了，“触”才会灭尽呢？’于是，比丘们，毗婆尸菩萨通过如理思惟，生起了智慧的领悟：‘当“六处”不存在时，“触”就不会发生；“六处”灭尽了，“触”就灭尽了。’

“于是，比丘们，毗婆尸菩萨心里想到：‘到底是什么不存在时，“六处”才不会发生？什么灭尽了，“六处”才会灭尽呢？’于是，比丘们，毗婆尸菩萨通过如理思惟，生起了智慧的领悟：‘当“名色”不存在时，“六处”就不会发生；“名色”灭尽了，“六处”就灭尽了。’

“于是，比丘们，毗婆尸菩萨心里想到：‘到底是什么不存在时，“名色”才不会发生？什么灭尽了，“名色”才会灭尽呢？’于是，比丘们，毗婆尸菩萨通过如理思惟，生起了智慧的领悟：‘当“识”不存在时，“名色”就不会发生；“识”灭尽了，“名色”就灭尽了。’

“于是，比丘们，毗婆尸菩萨心里想到：‘到底是什么不存在时，“识”才不会发生？什么灭尽了，“识”才会灭尽呢？’于是，比丘们，毗婆尸菩萨通过如理思惟，生起了智慧的领悟：‘当“名色”不存在时，“识”就不会发生；“名色”灭尽了，“识”就灭尽了。’

六十一 “于是，比丘们，毗婆尸菩萨心里想到：‘我确实已经证得了这条通往正觉的道路，那就是：由于“名色”的灭尽，“识”就灭尽；由于“识”的灭尽，“名色”就灭尽；由于“名色”的灭尽，“六处”就灭尽；由于“六处”的灭尽，“触”就灭尽；由于“触”的灭尽，“受”就灭尽；由于“受”的灭尽，“爱”就灭尽；由于“爱”的灭尽，“取”就灭尽；由于“取”的灭尽，“有”就灭尽；由于“有”的灭尽，“生”就灭尽；由于“生”的灭尽，老、死、愁、悲、苦、忧、恼就都灭尽了。这样，这整个苦蕴就灭尽了。’

六十二 “‘灭尽，灭尽！’比丘们，对于这些以前从未听闻过的法，毗婆尸菩萨生起了眼、生起了智、生起了慧、生起了明、生起了光。

六十三 “于是，比丘们，毗婆尸菩萨在后来的时间里，持续观察五取蕴的生起和坏灭而安住：‘这就是色，这就是色的集起，这就是色的灭尽；这就是受，这就是受的集起，这就是受的灭尽；这就是想，这就是想的集起，这就是想的灭尽；这就是行，这就是行的集起，这就是行的灭尽；这就是识，这就是识的集起，这就是识的灭尽。’当他这样持续观察五取蕴的生起和坏灭而安住时，没过多久，他的心就从诸漏（烦恼）中解脱出来，不再有任何执取。”

第二诵品完。

梵天劝请说法

六十四 “于是，比丘们，毗婆尸世尊、阿罗汉、等正觉者心里想到：‘我应当说法！’于是，比丘们，毗婆尸世尊、阿罗汉、等正觉者又想到：‘我所证得的这个法，甚深难见、难于觉了、寂静殊胜、非逻辑推理所能及、精微奥妙、唯有智者才能领会。然而，这个世间的众生却乐于执着、沉溺于执着、以执着为乐。对于乐于执着、沉溺于执着、以执着为乐的众生来说，这个道理——也就是缘起法则——是难以看见的。这个境界——也就是一切行的止息、一切烦恼依附的舍弃、渴爱的灭尽、离欲、寂灭、涅槃——也是难以看见的。如果我说法，而其他人不能理解我所说的，那对我来说只是疲劳，对我来说只是烦恼。’

六十五 “比丘们，毗婆尸世尊、阿罗汉、等正觉者心中甚至浮现出这些从未听闻过的、不可思议的偈颂：

‘我辛勤证得的法，现在何必去宣说；

被贪嗔所束缚者，此法不易被觉知。

此法逆世间潮流，精微甚深难看见；

贪欲炽盛无明者，犹如暗中难得见。’

“就这样，比丘们，毗婆尸世尊、阿罗汉、等正觉者经过反思，心倾向于少事少欲（不急于说法），而不是去说法。

六十六 “于是，比丘们，某位大梵天通过他心通知道了毗婆尸世尊、阿罗汉、等正觉者心中的想法，心里想到：‘唉呀！世间要毁灭了！唉呀！世间要消亡了！因为毗婆尸世尊、阿罗汉、等正觉者的心倾向于少事少欲，而不是去说法啊！’于是，比丘们，那位大梵天，就像一个强壮有力的人伸直弯曲的手臂，或弯曲伸直的手臂那样迅速，从梵天界消失，出现在毗婆尸世尊、阿罗汉、等正觉者的面前。于是，比丘们，那位大梵天将上衣搭在一边肩膀上，右膝跪地，向毗婆尸世尊、阿罗汉、等正觉者合掌，对毗婆尸世尊、阿罗汉、等正觉者说：‘世尊！请世尊说法吧！请善逝说法吧！有些众生尘垢较少，若听不到法就会衰退，（如果听闻佛法）他们将会成为法的了悟者！’

六十七 “当大梵天这样说时，比丘们，毗婆尸世尊、阿罗汉、等正觉者对那位大梵天说：‘梵天啊，我也曾这样想过：“我应当说法！”但梵天啊，我又这样想：“我所证得的这个法，甚深难见、难于觉了、寂静殊胜、非逻辑推理所能及、精微奥妙、唯有智者才能领会。然而，这个世间的众生却乐于执着、沉溺于执着、以执着为乐。对于乐于执着、沉溺于执着、以执着为乐的众生来说，这个道理——也就是缘起法则——是难以看见的。这个境界——也就是一切行的止息、一切烦恼依附的舍弃、渴爱的灭尽、离欲、寂灭、涅槃——也是难以看见的。如果我说法，而其他人不能理解我所说的，那对我来说只是疲劳，对我来说只是烦恼。”梵天啊，我心中甚至浮现出这些从未听闻过的、不可思议的偈颂：

“我辛勤证得的法，现在何必去宣说；

被贪嗔所束缚者，此法不易被觉知。

此法逆世间潮流，精微甚深难看见；

贪欲炽盛无明者，犹如暗中难得见。”

‘梵天啊，就是这样，当我反思时，我的心倾向于少事少欲，而不是去说法。’

六十八 “比丘们，那位大梵天第二次……（乃至）……比丘们，那位大梵天第三次对毗婆尸世尊、阿罗汉、等正觉者说：‘世尊！请世尊说法吧！请善逝说法吧！有些众生尘垢较少，若听不到法就会衰退，他们将会成为法的了悟者！’

六十九 “于是，比丘们，毗婆尸世尊、阿罗汉、等正觉者知道了梵天的劝请，并且出于对众生的慈悲，用佛眼观察世间。比丘们，毗婆尸世尊、阿罗汉、等正觉者用佛眼观察世间时，看到了众生中有尘垢少的、尘垢多的，有根器锐利的、根器迟钝的，有善根相的、恶根相的，有容易教化的、难以教化的，有些众生能看到并畏惧后世的过患和恶报而生活，有些众生则不能看到并畏惧后世的过患和恶报而生活。就好比在一个长满青莲、红莲或白莲的池塘里，有些青莲、红莲或白莲在水中生、水中长，尚未伸出水面，在水下生长滋养；有些青莲、红莲或白莲在水中生、水中长，刚好与水面齐平；有些青莲、红莲或白莲在水中生、水中长，已高高伸出水面，不被水沾湿。同样地，比丘们，毗婆尸世尊、阿罗汉、等正觉者用佛眼观察世间时，看到了众生中有尘垢少的、尘垢多的，有根器锐利的、根器迟钝的，有善根相的、恶根相的，有容易教化的、难以教化的，有些众生能看到并畏惧后世的过患和恶报而生活，有些众生则不能看到并畏惧后世的过患和恶报而生活。

七十 “于是，比丘们，那位大梵天知道了毗婆尸世尊、阿罗汉、等正觉者心中的想法，用偈颂对毗婆尸世尊、阿罗汉、等正觉者说道：

‘犹如立于山顶岩石上，得以普见下方众人；

同样，具足善慧者啊，登上正法构筑的楼阁，具足普眼者！

自己已离愁苦，请观看那些沉溺于愁苦、

被生与老所征服的众生吧！

奋起吧，英雄！战胜轮回者！

商队的领导者！无债者！请在世间游行！

请世尊宣说正法，

将会有能了悟的人！’

七十一 “于是，比丘们，毗婆尸世尊、阿罗汉、等正觉者用偈颂回答那位大梵天：

‘为那些有耳能闻者，开启不死甘露之门，

让他们放下（旧）信吧！

梵天啊！因顾虑（说法）劳累，我未曾宣说

这在人间微妙殊胜的正法。’

“于是，比丘们，那位大梵天心想：‘毗婆尸世尊、阿罗汉、等正觉者已经允许我请求他说法了。’便向毗婆尸世尊、阿罗汉、等正觉者顶礼，右绕（以示尊敬），然后就在那里消失了。

上首双弟子

七十二 “于是，比丘们，毗婆尸世尊、阿罗汉、等正觉者心里想到：‘我应当先向谁说法呢？谁能迅速地了悟这个法呢？’于是，比丘们，毗婆尸世尊、阿罗汉、等正觉者心里想到：‘这位王子骞荼和这位司祭之子提舍，住在首都槃头婆提城，他们是贤明的、有才智的、具足智慧的，长久以来尘垢很少。我应当先向王子骞荼和司祭之子提舍说法，他们将能迅速地了悟这个法。’

七十三 “于是，比丘们，毗婆尸世尊、阿罗汉、等正觉者，就像一个强壮有力的人伸直弯曲的手臂，或弯曲伸直的手臂那样迅速，从菩提树下消失，出现在首都槃头婆提城的安和鹿野苑。于是，比丘们，毗婆尸世尊、阿罗汉、等正觉者对守苑人说：‘来，友善的守苑人，你进入首都槃头婆提城，去告诉王子骞荼和司祭之子提舍：“尊者们！毗婆尸世尊、阿罗汉、等正觉者已经到达首都槃头婆提城，正住在安和鹿野苑，他想见你们。”’‘是的，世尊！’比丘们，守苑人听从了毗婆尸世尊、阿罗汉、等正觉者的吩咐，进入首都槃头婆提城，对王子骞荼和司祭之子提舍说：‘尊者们！毗婆尸世尊、阿罗汉、等正觉者已经到达首都槃头婆提城，正住在安和鹿野苑，他想见你们。’

七十四 “于是，比丘们，王子骞荼和司祭之子提舍命人准备了华丽的车驾，登上了华丽的车驾，乘坐着这些华丽的车驾从首都槃头婆提城出发。他们前往安和鹿野苑。到了车驾能行进的尽头，他们便下车步行，前往毗婆尸世尊、阿罗汉、等正觉者所在之处。到达后，他们向毗婆尸世尊、阿罗汉、等正觉者顶礼，然后坐在一旁。

七十五 “毗婆尸世尊、阿罗汉、等正觉者为他们次第说法，即：宣说布施的道理、持戒的道理、生天的道理，宣说感官欲乐的过患、卑劣和染污，以及出离（欲乐）的利益。当世尊了知他们的心已准备好、心已柔顺、心无障碍、心已高昂、心已清净时，便宣说了诸佛最核心的教法——苦、集、灭、道。就好比洁净、没有污渍的布能很好地吸收染料一样，同样地，就在那座位上，王子骞荼和司祭之子提舍生起了远离尘垢、清净无染的法眼：‘凡是会集起的法，一切皆会灭去。’

七十六 “他们见到了法、得到了法、了知了法、深入了法，超越了疑惑，消除了犹豫不定，获得了无畏，在导师的教法中无需依赖他人，对毗婆尸世尊、阿罗汉、等正觉者说道：‘真是绝妙啊，世尊！真是绝妙啊，世尊！世尊！犹如扶起倒下者，揭开覆盖者，为迷路者指示道路，在黑暗中持有油灯，让有眼之人能看见色（事物）一样；同样地，世尊以种种方式阐明了法。世尊！我们皈依世尊，皈依佛法。愿我们能在世尊座下出家，获得具足戒。’

七十七 “比丘们！王子骞荼和司祭之子提舍，在毗婆尸世尊、阿罗汉、等正觉者座下得到了出家，得到了具足戒。毗婆尸世尊、阿罗汉、等正觉者以法义开示、教导、鼓励、使他们欢喜；阐明了诸行（或五蕴）的过患、卑劣和染污，以及涅槃（或出离）的利益。当他们被毗婆尸世尊、阿罗汉、等正觉者以法义开示、教导、鼓励、使之欢喜时，没过多久，他们的心就从诸漏（烦恼）中解脱出来，不再有任何执取。

大众出家

七十八 “比丘们！在首都槃头婆提城里，有八万四千民众听说了这件事——‘毗婆尸世尊、阿罗汉、等正觉者已到达首都槃头婆提城，住在安和鹿野苑。王子骞荼和司祭之子提舍，竟然在毗婆尸世尊、阿罗汉、等正觉者座下剃掉了头发和胡须，穿上了袈裟，离开了家庭，过上了没有家庭的出家生活！’听了之后，他们心里想到：‘那一定不是低劣的法和律，那一定不是低劣的出家生活，否则王子骞荼和司祭之子提舍怎么会剃掉头发和胡须，穿上袈裟，离开家庭过上没有家庭的出家生活呢？连王子骞荼和司祭之子提舍都剃掉头发和胡须，穿上袈裟，离开家庭过上没有家庭的出家生活了，我们又有什么理由不这样做呢？’于是，比丘们，那八万四千民众从首都槃头婆提城出发，前往安和鹿野苑，去见毗婆尸世尊、阿罗汉、等正觉者。到达后，他们向毗婆尸世尊、阿罗汉、等正觉者顶礼，然后坐在一旁。

七十九 “毗婆尸世尊、阿罗汉、等正觉者为他们次第说法。即：宣说布施的道理、持戒的道理、生天的道理，宣说感官欲乐的过患、卑劣和染污，以及出离（欲乐）的利益。当世尊了知他们的心已准备好、心已柔顺、心无障碍、心已高昂、心已清净时，便宣说了诸佛最核心的教法——苦、集、灭、道。就好比洁净、没有污渍的布能很好地吸收染料一样，同样地，就在那座位上，那八万四千民众生起了远离尘垢、清净无染的法眼：‘凡是会集起的法，一切皆会灭去。’

八十 “他们见到了法、得到了法、了知了法、深入了法，超越了疑惑，消除了犹豫不定，获得了无畏，在导师的教法中无需依赖他人，对毗婆尸世尊、阿罗汉、等正觉者说道：‘真是绝妙啊，世尊！真是绝妙啊，世尊！世尊！犹如扶起倒下者，揭开覆盖者，为迷路者指示道路，在黑暗中持有油灯，让有眼之人能看见色（事物）一样；同样地，世尊以种种方式阐明了法。世尊！我们皈依世尊，皈依佛法，皈依比丘僧团。愿我们能在世尊座下出家，获得具足戒。’

八十一 “比丘们！那八万四千民众在毗婆尸世尊、阿罗汉、等正觉者座下得到了出家，得到了具足戒。毗婆尸世尊、阿罗汉、等正觉者以法义开示、教导、鼓励、使他们欢喜；阐明了诸行（或五蕴）的过患、卑劣和染污，以及涅槃的利益。当他们被毗婆尸世尊、阿罗汉、等正觉者以法义开示、教导、鼓励、使之欢喜时，没过多久，他们的心就从诸漏（烦恼）中解脱出来，不再有任何执取。

先前出家者的法成就

八十二 “比丘们！先前那八万四千名出家者听说了——‘毗婆尸世尊、阿罗汉、等正觉者已到达首都槃头婆提城，住在安和鹿野苑，并且正在说法！’于是，比丘们，那八万四千名出家者前往首都槃头婆提城，前往安和鹿野苑，去见毗婆尸世尊、阿罗汉、等正觉者。到达后，他们向毗婆尸世尊、阿罗汉、等正觉者顶礼，然后坐在一旁。

八十三 “毗婆尸世尊、阿罗汉、等正觉者为他们次第说法。即：宣说布施的道理、持戒的道理、生天的道理，宣说感官欲乐的过患、卑劣和染污，以及出离（欲乐）的利益。当世尊了知他们的心已准备好、心已柔顺、心无障碍、心已高昂、心已清净时，便宣说了诸佛最核心的教法——苦、集、灭、道。就好比洁净、没有污渍的布能很好地吸收染料一样，同样地，就在那座位上，那八万四千名出家者生起了远离尘垢、清净无染的法眼：‘凡是会集起的法，一切皆会灭去。’

八十四 “他们见到了法、得到了法、了知了法、深入了法，超越了疑惑，消除了犹豫不定，获得了无畏，在导师的教法中无需依赖他人，对毗婆尸世尊、阿罗汉、等正觉者说道：‘真是绝妙啊，世尊！真是绝妙啊，世尊！世尊！犹如扶起倒下者，揭开覆盖者，为迷路者指示道路，在黑暗中持有油灯，让有眼之人能看见色（事物）一样；同样地，世尊以种种方式阐明了法。世尊！我们皈依世尊，皈依佛法，皈依比丘僧团。愿我们能在世尊座下出家，获得具足戒。’

八十五 “比丘们！那八万四千名出家者在毗婆尸世尊、阿罗汉、等正觉者座下得到了出家，得到了具足戒。毗婆尸世尊、阿罗汉、等正觉者以法义开示、教导、鼓励、使他们欢喜；阐明了诸行（或五蕴）的过患、卑劣和染污，以及涅槃的利益。当他们被毗婆尸世尊、阿罗汉、等正觉者以法义开示、教导、鼓励、使之欢喜时，没过多久，他们的心就从诸漏（烦恼）中解脱出来，不再有任何执取。

允许游化

八十六 “比丘们！当时，在首都槃头婆提城，住着一个庞大的比丘僧团，有六百八十万比丘。于是，比丘们，毗婆尸世尊、阿罗汉、等正觉者在独处静思时，心中生起了这样的念头：‘现在住在首都槃头婆提城的比丘僧团实在太庞大了，有六百八十万比丘。我应当允许比丘们去游化：“比丘们！去游行吧！为了众多众生的利益，为了众多众生的安乐，为了慈悯世间，为了天神和人类的福祉、利益和安乐！不要两人走同一条路！比丘们！去宣说初善、中善、后善，义理善妙、言词善妙的正法，阐明完全圆满、遍净的梵行吧！有些众生尘垢较少，若听不到法就会衰退，他们将会成为法的了悟者。并且，每隔六年，你们应当回到首都槃头婆提城来诵念波罗提木叉。”’

八十七 “于是，比丘们，某位大梵天通过他心通知道了毗婆尸世尊、阿罗汉、等正觉者心中的想法，就像一个强壮有力的人伸直弯曲的手臂，或弯曲伸直的手臂那样迅速，从梵天界消失，出现在毗婆尸世尊、阿罗汉、等正觉者的面前。于是，比丘们，那位大梵天将上衣搭在一边肩膀上，向毗婆尸世尊、阿罗汉、等正觉者合掌，对毗婆尸世尊、阿罗汉、等正觉者说：‘正是如此，世尊！正是如此，善逝！现在住在首都槃头婆提城的比丘僧团确实庞大，有六百八十万比丘。世尊，请允许比丘们去游化：“比丘们！去游行吧！为了众多众生的利益，为了众多众生的安乐，为了慈悯世间，为了天神和人类的福祉、利益和安乐！不要两人走同一条路！比丘们！去宣说初善、中善、后善，义理善妙、言词善妙的正法，阐明完全圆满、遍净的梵行吧！有些众生尘垢较少，若听不到法就会衰退，他们将会成为法的了悟者。”世尊！而且，我们会设法让比丘们每隔六年回到首都槃头婆提城来诵念波罗提木叉。’比丘们，那位大梵天说了这番话。说完后，向毗婆尸世尊、阿罗汉、等正觉者顶礼，右绕（以示尊敬），然后就在那里消失了。

八十八 “于是，比丘们，毗婆尸世尊、阿罗汉、等正觉者在傍晚时分从禅定静处起来，对比丘们说：‘比丘们！我在此独处静思时，心中生起了这样的念头：“现在住在首都槃头婆提城的比丘僧团实在太庞大了，有六百八十万比丘。我应当允许比丘们去游化：‘比丘们！去游行吧！为了众多众生的利益，为了众多众生的安乐，为了慈悯世间，为了天神和人类的福祉、利益和安乐！不要两人走同一条路！比丘们！去宣说初善、中善、后善，义理善妙、言词善妙的正法，阐明完全圆满、遍净的梵行吧！有些众生尘垢较少，若听不到法就会衰退，他们将会成为法的了悟者。并且，每隔六年，你们应当回到首都槃头婆提城来诵念波罗提木叉。’”

‘于是，比丘们，某位大梵天通过他心通知道了我的想法，就像一个强壮有力的人伸直弯曲的手臂，或弯曲伸直的手臂那样迅速，从梵天界消失，出现在我的面前。于是，比丘们，那位大梵天将上衣搭在一边肩膀上，向我合掌，对我说：“正是如此，世尊！正是如此，善逝！现在住在首都槃头婆提城的比丘僧团确实庞大，有六百八十万比丘。世尊，请允许比丘们去游化：‘比丘们！去游行吧！为了众多众生的利益……（乃至）……他们将会成为法的了悟者。’世尊！而且，我们会设法让比丘们每隔六年回到首都槃头婆提城来诵念波罗提木叉。”比丘们，那位大梵天说了这番话。说完后，向我顶礼，右绕（以示尊敬），然后就在那里消失了。’

‘比丘们！我允许你们去游行！为了众多众生的利益，为了众多众生的安乐，为了慈悯世间，为了天神和人类的福祉、利益和安乐！不要两人走同一条路！比丘们！去宣说初善、中善、后善，义理善妙、言词善妙的正法，阐明完全圆满、遍净的梵行吧！有些众生尘垢较少，若听不到法就会衰退，他们将会成为法的了悟者。并且，比丘们，每隔六年，你们应当回到首都槃头婆提城来诵念波罗提木叉。’于是，比丘们，大部分比丘就在当天出发，开始了在各地的游化。

八十九 “比丘们！当时，在阎浮提洲（印度次大陆）有八万四千座寺院（或住处）。当第一年过去时，天神们发出声音宣告：‘尊者们！一年已经过去了，现在还剩下五年；五年之后，应当回到首都槃头婆提城去诵念波罗提木叉。’当第二年过去时……第三年过去时……第四年过去时……当第五年过去时，天神们发出声音宣告：‘尊者们！五年已经过去了，现在还剩一年；一年之后，应当回到首都槃头婆提城去诵念波罗提木叉。’当第六年过去时，天神们发出声音宣告：‘尊者们！六年已经过去了，现在是时候回到首都槃头婆提城去诵念波罗提木叉了！’于是，比丘们，那些比丘，有些凭借自己的神通力，有些凭借天神的神通力，都在一天之内回到了首都槃头婆提城，为了诵念波罗提木叉。

九十 “比丘们！在那里，毗婆尸世尊、阿罗汉、等正觉者向比丘僧团这样诵念波罗提木叉：

‘忍耐是最高的苦行，

诸佛说涅槃至上；

出家人不伤害他人，

沙门也不恼害他人。

诸恶莫作，

众善奉行，

自净其意，

是诸佛教。

不诽谤，不伤害，

善护于戒律（波罗提木叉）；

饮食知节量，

安住寂静处；

勤修增上心，

是诸佛教。’

天神的报告

九十一 “比丘们！有一次，我住在郁伽罗的善丛林娑罗树王下。那时，比丘们，我在独处静思时，心中生起了这样的念头：‘在这漫长的时间里，除了净居天的天神外，没有哪个有情住所是我未曾居住过的。我应当前往净居天的天神那里去。’于是，比丘们，就像一个强壮有力的人伸直弯曲的手臂，或弯曲伸直的手臂那样迅速，我在郁伽罗善丛林的娑罗树王下消失，出现在无烦天（Aviha）。比丘们！在那个天神界中，有无数千、无数百千的天神来到我这里；来到后，向我顶礼，然后站在一旁。比丘们！站在一旁的天神们对我说：‘尊者（mārisa）！从现在算起九十一劫以前，毗婆尸世尊、阿罗汉、等正觉者出现在世间。尊者！毗婆尸世尊、阿罗汉、等正觉者是刹帝利种姓，出生在刹帝利族。尊者！毗婆尸世尊、阿罗汉、等正觉者的姓是㤭陈如。尊者！毗婆尸世尊、阿罗汉、等正觉者的寿命是八万岁。尊者！毗婆尸世尊、阿罗汉、等正觉者是在波波罗树下成就正觉。尊者！毗婆尸世尊、阿罗汉、等正觉者有两位弟子名叫骞荼、提舍，是上首的贤善双弟子。尊者！毗婆尸世尊、阿罗汉、等正觉者有三次弟子集会：一次弟子集会有六百八十万比丘；一次弟子集会有十万比丘；一次弟子集会有八万比丘。尊者！毗婆尸世尊、阿罗汉、等正觉者的这三次弟子集会，参与者全都是漏尽者。尊者！毗婆尸世尊、阿罗汉、等正觉者有一位名叫无忧的侍者比丘，是他的上首侍者。尊者！毗婆尸世尊、阿罗汉、等正觉者的父亲名叫槃头王，母亲名叫槃头婆提王妃，是他的生母；槃头王的首都名叫槃头婆提城。尊者！毗婆尸世尊、阿罗汉、等正觉者是这样出离（世俗）、这样出家、这样精进、这样觉悟、这样转法轮的。尊者！我们曾在毗婆尸世尊座下修持梵行，离去了对感官欲乐的贪求，而投生到这里。’……（省略类似内容，指其他天神也如此说）……

比丘们！就在那个天神界中，又有无数千、无数百千的天神来到我这里；来到后，向我顶礼，然后站在一旁。比丘们！站在一旁的天神们对我说：‘尊者！就在这个贤劫中，现在世尊您，阿罗汉、等正觉者出现在世间。尊者！世尊您是刹帝利种姓，出生在刹帝利族。尊者！世尊您的姓是乔达摩。尊者！世尊您的寿命短暂、稀少、轻微，能活得长久的也就一百岁，或者比这稍微多一点罢了。尊者！世尊您是在菩提树下成就正觉。尊者！世尊您有两位弟子名叫舍利弗、目犍连，是上首的贤善双弟子。尊者！世尊您有一次弟子集会，有一千二百五十位比丘。尊者！世尊您的这一次弟子集会，参与者全都是漏尽者。尊者！世尊您有一位名叫阿难的侍者比丘，是您的上首侍者。尊者！世尊您的父亲名叫净饭王，母亲名叫摩耶王妃，是您的生母；首都是迦毗罗卫城。尊者！世尊您是这样出离（世俗）、这样出家、这样精进、这样觉悟、这样转法轮的。尊者！我们曾在世尊您座下修持梵行，离去了对感官欲乐的贪求，而投生到这里。’

九十二 “于是，比丘们，我与无烦天的天神们一起，前往无热天（Atappa）……（省略号表示经过其他天界，如善见天、善现天）……于是，比丘们，我与无烦天、无热天、善见天（Sudassa）、善现天（Sudassī）的天神们一起，前往色究竟天（Akaniṭṭha）。比丘们！在那个天神界中，有无数千、无数百千的天神来到我这里；来到后，向我顶礼，然后站在一旁。

“比丘们！站在一旁的天神们对我说：‘尊者！从现在算起九十一劫以前，毗婆尸世尊、阿罗汉、等正觉者出现在世间。尊者！毗婆尸世尊、阿罗汉、等正觉者是刹帝利种姓，出生在刹帝利族。尊者！毗婆尸世尊、阿罗汉、等正觉者的姓是㤭陈如。尊者！毗婆尸世尊、阿罗汉、等正觉者的寿命是八万岁。尊者！毗婆尸世尊、阿罗汉、等正觉者是在波波罗树下成就正觉。尊者！毗婆尸世尊、阿罗汉、等正觉者有两位弟子名叫骞荼、提舍，是上首的贤善双弟子。尊者！毗婆尸世尊、阿罗汉、等正觉者有三次弟子集会：一次弟子集会有六百八十万比丘；一次弟子集会有十万比丘；一次弟子集会有八万比丘。尊者！毗婆尸世尊、阿罗汉、等正觉者的这三次弟子集会，参与者全都是漏尽者。尊者！毗婆尸世尊、阿罗汉、等正觉者有一位名叫无忧的侍者比丘，是他的上首侍者。尊者！毗婆尸世尊、阿罗汉、等正觉者的父亲名叫槃头王，母亲名叫槃头婆提王妃，是他的生母；槃头王的首都名叫槃头婆提城。尊者！毗婆尸世尊、阿罗汉、等正觉者是这样出离（世俗）、这样出家、这样精进、这样觉悟、这样转法轮的。尊者！我们曾在毗婆尸世尊座下修持梵行，离去了对感官欲乐的贪求，而投生到这里。’比丘们！就在那个天神界中，又有无数千、无数百千的天神来到我这里；来到后，向我顶礼，然后站在一旁。比丘们！站在一旁的天神们对我说：‘尊者！从现在算起三十一劫以前，尸弃世尊……（省略细节）……尊者！我们曾在尸弃世尊座下修持梵行……（省略细节）……尊者！就在那三十一劫中，毗舍婆世尊……（省略细节）……尊者！我们曾在毗舍婆世尊座下修持梵行……（省略细节）……尊者！就在这个贤劫中，拘楼孙世尊、拘那含世尊、迦叶世尊……（省略细节）……尊者！我们曾在拘楼孙世尊、拘那含世尊、迦叶世尊座下修持梵行，离去了对感官欲乐的贪求，而投生到这里。’

九十三 “比丘们！就在那个天神界中，又有无数千、无数百千的天神来到我这里；来到后，向我顶礼，然后站在一旁。比丘们！站在一旁的天神们对我说：‘尊者！就在这个贤劫中，现在世尊您，阿罗汉、等正觉者出现在世间。尊者！世尊您是刹帝利种姓，出生在刹帝利族。尊者！世尊您的姓是乔达摩。尊者！世尊您的寿命短暂、稀少、轻微，能活得长久的也就一百岁，或者比这稍微多一点罢了。尊者！世尊您是在菩提树下成就正觉。尊者！世尊您有两位弟子名叫舍利弗、目犍连，是上首的贤善双弟子。尊者！世尊您有一次弟子集会，有一千二百五十位比丘。尊者！世尊您的这一次弟子集会，参与者全都是漏尽者。尊者！世尊您有一位名叫阿难的侍者比丘，是您的上首侍者。尊者！世尊您的父亲名叫净饭王，母亲名叫摩耶王妃，是您的生母；首都是迦毗罗卫城。尊者！世尊您是这样出离（世俗）、这样出家、这样精进、这样觉悟、这样转法轮的。尊者！我们曾在世尊您座下修持梵行，离去了对感官欲乐的贪求，而投生到这里。’

九十四 “比丘们！因此，这确实是如来自己善于洞察的法界，因为善于洞察这法界的缘故，所以如来能够回忆起那些已经般涅槃、断除戏论、断绝轮回之道、轮回已尽、超越一切苦的过去诸佛，能回忆他们的种姓，回忆他们的名字、姓氏，回忆他们的寿命长短，回忆他们的上首双弟子，回忆他们的弟子集会情况。并且说：‘那些世尊们是这样的出身。’也说：‘那些世尊们是这样的名字、这样的姓氏、这样的戒行、这样的法义、这样的智慧、这样的安住状态、这样的解脱成就。’

天神们也向如来报告了这些事情，所以如来能够回忆起那些已经般涅槃、断除戏论、断绝轮回之道、轮回已尽、超越一切苦的过去诸佛，回忆他们的种姓，回忆他们的名字、姓氏，回忆他们的寿命长短，回忆他们的上首双弟子，回忆他们的弟子集会情况。并且说：‘那些世尊们是这样的出身。’也说：‘那些世尊们是这样的名字、这样的姓氏、这样的戒行、这样的法义、这样的智慧、这样的安住状态、这样的解脱成就。’”

世尊说了这番话。那些比丘们心满意足，欢喜于世尊所说的话。

七佛譬喻经第一 终。

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2565.8.21 心 法师 修订】

【佛历 2555.7.13 释如戒 法师 初步校对】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【1】Dīghanikāya 长部经典 (DN 1-34, 1360)/《2》Mahāvaggapāḷi 大品 (DN 14-23, 1-441)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2. Mahānidānasutta 大缘经 (DN 15, 95-130)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Mahānidānasuttaṃ

大缘经 The Great Causes Discourse

【 English Translated from the Pali by Thanissaro Bhikkhu 】

《大缘经》目录 (Contents)

大缘经 Mahānidānasuttaṃ / The Great Causes Discourse (DN 15, 95-130) [1~36]

第一篇 前言 Paṭiccasamuppādo [1]

第二篇 缘起甚深 Deep is the Dependent Co-arising [1~36]

第一品 ✫ 苦之圣谛 Dukkha Ariya-Sacca [1]

第二品 ✫ 苦集圣谛 Dukkha-Samudaya Ariya-Sacca [2~3]

第一章 ✩ 十二缘起 Dvādasa-Paṭicca-Samuppāda [2]

第二章 ✩ 苦蕴之集 The Origination of the Entire Mass of Stress [3]

第三品 ✫ 苦灭圣谛 Dukkha-Nirodha Ariya-Sacca [4~22]

第一章 ✩ 老、死之灭 (Aging and Death) [4]

第二章 ✩ 出生之灭 (Birth) [5]

第三章 ✩ 拥有之灭 (Becoming) [6]

第四章 ✩ 执取之灭 (Clinging) [7]

第五章 ✩ 渴爱之灭 (Craving) [8~18]

第六章 ✩ 感受之灭 (Feeling) [18~19]

第七章 ✩ 接触之灭 (Contact) [20]

第八章 ✩ 名色之灭 (Name-and-form) [21]

第九章 ✩ 心识之灭 (Consciousness) [22]

第四品 ✫ 灭苦之道 Dukkha-Nirodha-Gāminī-Paṭipadā Ariya-Sacca [23~36]

第一章 ✩ 正知色蕴──身念住 Discerns the Escape from Form and Formless [23~26]

第二章 ✩ 正观受蕴 Attasamanupassanā (Assumptions of a Self) [27~32]

第三章 ✩ 出离想蕴 Discerns the Escape from Consciousness [33~36]

第三篇 结 语 (Epilog) [36]

卍　　　　卍　　　　卍

大缘经 Mahānidānasuttaṃ / The Great Causes Discourse (DN 15, 95-130) [1~36]

第一篇 前言 Paṭiccasamuppādo [1]

﹝第一卷 ➲﹞ 95. Evaṃ me sutaṃ –

如是我闻──

I have heard that

ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma [kammāsadammaṃ nāma (syā.)] kurūnaṃ nigamo.

一时，世尊住在俱卢国，一个名叫调牛聚落的俱卢人市镇。

on one occasion the Blessed One was living among the Kurus. Now, the Kurus have a town named Kammasadhamma.

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

那时，具寿阿难来到世尊那里，到了之后，向世尊顶礼，然后坐在一旁。

There Ven. Ananda approached the Blessed One and, on arrival, having bowed down to the Blessed One, sat to one side.

Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

坐在一旁的具寿阿难对世尊这样说：

As he was sitting there he said to the Blessed One:

第二篇 缘起甚深 Deep is the Dependent Co-arising [1~36]

“acchariyaṃ, bhante, abbhutaṃ, bhante! Yāva gambhīro cāyaṃ, bhante, paṭiccasamuppādo gambhīrāvabhāso ca, atha ca pana me uttānakuttānako viya khāyatī”ti.

“世尊！真是稀有啊！真是不可思议啊！这缘起法如此深奥，显现出如此深奥的样子。但是对我来说，它却好像非常浅显易懂。”

"It's amazing, lord, it's astounding, how deep this dependent co-arising is, and how deep its appearance, and yet to me it seems as clear as clear can be."

“Mā hevaṃ, ānanda, avaca, mā hevaṃ, ānanda, avaca.

“阿难！不要这样说，阿难！不要这样说。

[The Buddha:] "Don't say that, Ananda. Don't say that.

Gambhīro cāyaṃ, ānanda, paṭiccasamuppādo gambhīrāvabhāso ca.

阿难！这缘起法非常深奥，显现出深奥的样子。

Deep is this dependent co-arising, and deep its appearance.

第一品 ✫ 苦之圣谛 Dukkha Ariya-Sacca [1]

Etassa, ānanda, dhammassa ananubodhā appaṭivedhā evamayaṃ pajā tantākulakajātā kulagaṇṭhikajātā [gulāguṇṭhikajātā (sī. pī.), guṇagaṇṭhikajātā (syā.)] muñjapabbajabhūtā apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattati.

阿难！因为不能觉悟、不能洞察这个法，这一类众生——

就像缠绕的线团，像被乱麻包裹；

像茂密的文伽草和灯心草一样（纠缠不清）；

他们无法超越轮回，（沉沦于）不幸的恶道（旁生道），或者堕入苦难的境地（地狱）。

It's because of not understanding and not penetrating this Dhamma that this generation is like a tangled skein, a knotted ball of string, like matted rushes and reeds, and does not go beyond transmigration, beyond the planes of deprivation, woe, and bad destinations.

第二品 ✫ 苦集圣谛 Dukkha-Samudaya Ariya-Sacca [2~3]

第一章 ✩ 十二缘起 Dvādasa-Paṭicca-Samuppāda [2]

第一节 ❦ 老、死 (Aging and Death) [2]

﹝第二卷 ➲﹞ 96. ‘Atthi idappaccayā jarāmaraṇan’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṃ.

阿难！如果有人问：‘老死，是有条件的吗？’

应该回答：‘是的！’

If one is asked, 'Is there a demonstrable requisite condition for aging and death?' one should answer, 'There is.'

‘Kiṃpaccayā jarāmaraṇan’ti iti ce vadeyya, ‘jātipaccayā jarāmaraṇan’ti iccassa vacanīyaṃ.

如果他问：‘老死以什么为条件？’

应该回答：‘以出生为条件，而有老死！’

If one is asked, 'From what requisite condition do aging and death come?' one should say, 'Aging and death come from birth as their requisite condition.'

第二节 ❦ 出生 (Birth) [2]

‘Atthi idappaccayā jātī’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṃ.

阿难！如果有人问：‘出生，是有条件的吗？’

应该回答：‘是的！’

If one is asked, 'Is there a demonstrable requisite condition for birth?' one should answer, 'There is.'

‘Kiṃpaccayā jātī’ti iti ce vadeyya, ‘bhavapaccayā jātī’ti iccassa vacanīyaṃ.

如果他问：‘出生以什么为条件？’

应该回答：‘以有为条件，而有出生！’

If one is asked, 'From what requisite condition does birth come?' one should say, 'Birth comes from becoming as its requisite condition.'

第三节 ❦ 拥有 (Becoming) [2]

‘Atthi idappaccayā bhavo’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṃ.

阿难！如果有人问：‘有，是有条件的吗？’

应该回答：‘是的！’

If one is asked, 'Is there a demonstrable requisite condition for becoming?' one should answer, 'There is.'

‘Kiṃpaccayā bhavo’ti iti ce vadeyya, ‘upādānapaccayā bhavo’ti iccassa vacanīyaṃ.

如果他问：‘有以什么为条件？’

应该回答：‘以执取为条件，而有有！’

If one is asked, 'From what requisite condition does becoming come?' one should say, 'Becoming comes from clinging as its requisite condition.'

第四节 ❦ 执取 (Clinging) [2]

‘Atthi idappaccayā upādānan’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṃ.

阿难！如果有人问：‘执取，是有条件的吗？’

应该回答：‘是的！’

If one is asked, 'Is there a demonstrable requisite condition for clinging?' one should answer, 'There is.'

‘Kiṃpaccayā upādānan’ti iti ce vadeyya, ‘taṇhāpaccayā upādānan’ti iccassa vacanīyaṃ.

如果他问：‘执取以什么为条件？’

应该回答：‘以渴爱为条件，而有执取！’

If one is asked, 'From what requisite condition does clinging come?' one should say, 'Clinging comes from craving as its requisite condition.'

第五节 ❦ 渴爱 (Craving) [2]

‘Atthi idappaccayā taṇhā’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṃ.

阿难！如果有人问：‘渴爱，是有条件的吗？’

应该回答：‘是的！’

If one is asked, 'Is there a demonstrable requisite condition for craving?' one should answer, 'There is.'

‘Kiṃpaccayā taṇhā’ti iti ce vadeyya, ‘vedanāpaccayā taṇhā’ti iccassa vacanīyaṃ.

如果他问：‘渴爱以什么为条件？’

应该回答：‘以感受为条件，而有渴爱！’

If one is asked, 'From what requisite condition does craving come?' one should say, 'Craving comes from feeling as its requisite condition.'

第六节 ❦ 感受 (Feeling) [2]

‘Atthi idappaccayā vedanā’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṃ.

阿难！如果有人问：‘感受，是有条件的吗？’

应该回答：‘是的！’

If one is asked, 'Is there a demonstrable requisite condition for feeling?' one should answer, 'There is.'

‘Kiṃpaccayā vedanā’ti iti ce vadeyya, ‘phassapaccayā vedanā’ti iccassa vacanīyaṃ.

如果他问：‘感受以什么为条件？’

应该回答：‘以接触为条件，而有感受！’

If one is asked, 'From what requisite condition does feeling come?' one should say, 'Feeling comes from contact as its requisite condition.'

第七节 ❦ 接触 (Contact) [2]

‘Atthi idappaccayā phasso’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṃ.

阿难！如果有人问：‘接触，是有条件的吗？’

应该回答：‘是的！’

If one is asked, 'Is there a demonstrable requisite condition for contact?' one should answer, 'There is.'

‘Kiṃpaccayā phasso’ti iti ce vadeyya, ‘nāmarūpapaccayā phasso’ti iccassa vacanīyaṃ.

如果他问：‘接触以什么为条件？’

应该回答：‘以名色为条件，而有接触！’

If one is asked, 'From what requisite condition does contact come?' one should say, 'Contact comes from name-and-form as its requisite condition.'

第八节 ❦ 名色 (Name-and-form) [2]

‘Atthi idappaccayā nāmarūpan’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṃ.

阿难！如果有人问：‘名色，是有条件的吗？’

应该回答：‘是的！’

If one is asked, 'Is there a demonstrable requisite condition for name-and-form?' one should answer, 'There is.'

‘Kiṃpaccayā nāmarūpan’ti iti ce vadeyya, ‘viññāṇapaccayā nāmarūpan’ti iccassa vacanīyaṃ.

如果他问：‘名色以什么为条件？’

应该回答：‘以心识为条件，而有名色！’

If one is asked, 'From what requisite condition does name-and-form come?' one should say, 'Name-and-form comes from consciousness as its requisite condition.'

第九节 ❦ 心识 (Consciousness) [2]

‘Atthi idappaccayā viññāṇan’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṃ.

阿难！如果有人问：‘心识，是有条件的吗？’

应该回答：‘是的！’

If one is asked, 'Is there a demonstrable requisite condition for consciousness?' one should answer, 'There is.'

‘Kiṃpaccayā viññāṇan’ti iti ce vadeyya, ‘nāmarūpapaccayā viññāṇan’ti iccassa vacanīyaṃ.

如果他问：‘心识以什么为条件？’

应该回答：‘以名色为条件，而有心识！’

If one is asked, 'From what requisite condition does consciousness come?' one should say, 'Consciousness comes from name-and-form as its requisite condition.'

卍　　　　卍　　　　卍

第二章 ✩ 苦蕴之集 The Origination of the Entire Mass of Stress [3]

﹝第三卷 ➲﹞ 97. Iti kho, ānanda, ① nāmarūpapaccayā viññāṇaṃ, ② viññāṇapaccayā nāmarūpaṃ, ③ nāmarūpapaccayā phasso, ④ phassapaccayā vedanā, ⑤ vedanāpaccayā taṇhā, ⑥ taṇhāpaccayā upādānaṃ, ⑦ upādānapaccayā bhavo, ⑧ bhavapaccayā jāti, ⑨ jātipaccayā jarāmaraṇaṃ soka-parideva-dukkha-domanass-upāyāsā sambhavanti.

阿难！像这样，① 以名色为条件，而有心识；② 以心识为条件，而有名色；③ 以名色为条件，而有接触；④ 以接触为条件，而有感受；⑤ 以感受为条件，而有渴爱；⑥ 以渴爱为条件，而有执取；⑦ 以执取为条件，而有有；⑧ 以有为条件，而有出生；⑨ 以出生为条件，而有老、死、愁、悲、苦、忧、恼生起！

Thus, Ananda, ① from name-and-form as a requisite condition comes consciousness. ② From consciousness as a requisite condition comes name-and-form. ③ From name-and-form as a requisite condition comes contact. ④ From contact as a requisite condition comes feeling. ⑤ From feeling as a requisite condition comes craving. ⑥ From craving as a requisite condition comes clinging. ⑦ From clinging as a requisite condition comes becoming. ⑧ From becoming as a requisite condition comes birth. ⑨ From birth as a requisite condition, aging, death, sorrow, lamentation, pain, distress, and despair come into play.

Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

像这样，这整个苦蕴就集起了！

Such is the origination of this entire mass of stress.

第三品 ✫ 苦灭圣谛 Dukkha-Nirodha Ariya-Sacca [4~22]

第一章 ✩ 老、死之灭 (Aging and Death) [4]

﹝第四卷 ➲﹞ 98. ‘Jātipaccayā jarāmaraṇan’ti iti kho panetaṃ vuttaṃ,

“‘以出生为条件而有老死。’这话是这样说的。

'From birth as a requisite condition come aging and death.' Thus it has been said.

tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā jātipaccayā jarāmaraṇaṃ.

阿难！应当这样来了知，‘以出生为条件而有老死’这句话的含义：

And this is the way to understand how from birth as a requisite condition come aging and death.

Jāti ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici,

阿难！如果完全、彻底地，在任何地方、对任何有情，都没有任何出生……

If there were no birth at all, in any way, of anything anywhere ─

seyyathidaṃ – devānaṃ vā devattāya, gandhabbānaṃ vā gandhabbattāya, yakkhānaṃ vā yakkhattāya, bhūtānaṃ vā bhūtattāya, manussānaṃ vā manussattāya, catuppadānaṃ vā catuppadattāya, pakkhīnaṃ vā pakkhittāya, sarīsapānaṃ vā sarīsapattāya [siriṃsapānaṃ siriṃsapattāya (sī. syā.)], tesaṃ tesañca hi,

也就是说：‘无论是天神生为天神，干达婆生为干达婆，夜叉生为夜叉，鬼魅生为鬼魅，人生为人，四足动物生为四足动物，鸟类生为鸟类，爬行动物生为爬行动物，或者任何有情生为各自的状态……’

i.e., of devas in the state of devas, of celestials in the state of celestials, of spirits in the state of spirits, of demons in the state of demons, of human beings in the human state, of quadrupeds in the state of quadrupeds, of birds in the state of birds, of snakes in the state of snakes, or of any being in its own state ─

ānanda, sattānaṃ tadattāya jāti nābhavissa.

阿难！如果任何有情，都不再有那种出生……

…

Sabbaso jātiyā asati jātinirodhā api nu kho jarāmaraṇaṃ paññāyethā”ti?

在完全没有出生，出生已经止灭的情况下，还会有老死被认知到吗？”

in the utter absence of birth, from the cessation of birth, would aging and death be discerned?"

“No hetaṃ, bhante”.

“世尊！不会的！”

"No, lord."

“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo jarāmaraṇassa, yadidaṃ jāti.

“所以，阿难！这（出生）就是老死的原因，这（出生）就是老死的缘由，这（出生）就是老死的集起，这（出生）就是老死的条件——也就是说，出生（是老死的条件）。”

"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for aging and death, i.e., birth.

第二章 ✩ 出生之灭 (Birth) [5]

﹝第五卷 ➲﹞ 99. ‘Bhavapaccayā jātī’ti iti kho panetaṃ vuttaṃ,

“‘以有为条件而有出生。’这话是这样说的。

'From becoming as a requisite condition comes birth.' Thus it has been said.

tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā bhavapaccayā jāti.

阿难！应当这样来了知，‘以有为条件而有出生’这句话的含义：

And this is the way to understand how from becoming as a requisite condition comes birth.

Bhavo ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici,

阿难！如果完全、彻底地，在任何地方、对任何有情，都没有任何有……

If there were no becoming at all, in any way, of anything anywhere ─

seyyathidaṃ – kāmabhavo vā rūpabhavo vā arūpabhavo vā,

也就是说：‘无论是欲有、色有，还是无色有。’

i.e., sensual becoming, form becoming, or formless becoming ─

sabbaso bhave asati bhavanirodhā api nu kho jāti paññāyethā”ti?

在完全没有有，有已经止灭的情况下，还会有出生被认知到吗？”

in the utter absence of becoming, from the cessation of becoming, would birth be discerned?"

“No hetaṃ, bhante”.

“世尊！不会的！”

"No, lord."

“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo jātiyā, yadidaṃ bhavo”.

“所以，阿难！这（有）就是出生的原因，这（有）就是出生的缘由，这（有）就是出生的集起，这（有）就是出生的条件——也就是说，有（是出生的条件）。”

"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for birth, i.e., becoming.

第三章 ✩ 拥有之灭 (Becoming) [6]

﹝第六卷 ➲﹞ 100. ‘Upādānapaccayā bhavo’ti iti kho panetaṃ vuttaṃ,

“‘以执取为条件而有有。’这话是这样说的。

'From clinging as a requisite condition comes becoming.' Thus it has been said.

tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā upādānapaccayā bhavo.

阿难！应当这样来了知，‘以执取为条件而有有’这句话的含义：

And this is the way to understand how from clinging as a requisite condition comes becoming.

Upādānañca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici,

阿难！如果完全、彻底地，在任何地方、对任何有情，都没有任何执取……

If there were no clinging at all, in any way, of anything anywhere ─

seyyathidaṃ – kāmupādānaṃ vā diṭṭhupādānaṃ vā sīlabbatupādānaṃ vā attavādupādānaṃ vā,

也就是说：‘无论是欲取、见取、戒禁取，还是我语取。’

i.e., clinging to sensuality, clinging to precepts and practices, clinging to views, or clinging to doctrines of the self ─

sabbaso upādāne asati upādānanirodhā api nu kho bhavo paññāyethā”ti?

在完全没有执取，执取已经止灭的情况下，还会有有被认知到吗？”

in the utter absence of clinging, from the cessation of clinging, would becoming be discerned?"

“No hetaṃ, bhante”.

“世尊！不会的！”

"No, lord."

“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo bhavassa, yadidaṃ upādānaṃ.

“所以，阿难！这（执取）就是有的原因，这（执取）就是有的缘由，这（执取）就是有的集起，这（执取）就是有的条件——也就是说，执取（是有的条件）。”

"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for becoming, i.e., clinging.

第四章 ✩ 执取之灭 (Clinging) [7]

﹝第七卷 ➲﹞ 101. ‘Taṇhāpaccayā upādānan’ti iti kho panetaṃ vuttaṃ,

“‘以渴爱为条件而有执取。’这话是这样说的。

'From craving as a requisite condition comes clinging.' Thus it has been said.

tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā taṇhāpaccayā upādānaṃ.

阿难！应当这样来了知，‘以渴爱为条件而有执取’这句话的含义：

And this is the way to understand how from craving as a requisite condition comes clinging.

Taṇhā ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici,

阿难！如果完全、彻底地，在任何地方、对任何有情，都没有任何渴爱……

If there were no craving at all, in any way, of anything anywhere ─

seyyathidaṃ – rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā,

也就是说：‘无论是色爱、声爱、香爱、味爱、触爱，还是法爱。’

i.e., craving for sensuality, craving for becoming, craving for no becoming ─

sabbaso taṇhāya asati taṇhānirodhā api nu kho upādānaṃ paññāyethā”ti?

在完全没有渴爱，渴爱已经止灭的情况下，还会有执取被认知到吗？”

in the utter absence of craving, from the cessation of craving, would clinging be discerned?"

“No hetaṃ, bhante”.

“世尊！不会的！”

"No, lord."

“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo upādānassa, yadidaṃ taṇhā”.

“所以，阿难！这（渴爱）就是执取的原因，这（渴爱）就是执取的缘由，这（渴爱）就是执取的集起，这（渴爱）就是执取的条件——也就是说，渴爱（是执取的条件）。”

"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for clinging, i.e., craving."

卍　　　　卍　　　　卍

第五章 ✩ 渴爱之灭 (Craving) [8~18]

﹝第八卷 ➲﹞ 102. “‘Vedanāpaccayā taṇhā’ti iti kho panetaṃ vuttaṃ, tadānanda,

“‘以感受为条件而有渴爱。’这话是这样说的，阿难。

"'From feeling as a requisite condition comes craving.' Thus it has been said.

imināpetaṃ pariyāyena veditabbaṃ, yathā vedanāpaccayā taṇhā.

应当这样来了知，‘以感受为条件而有渴爱’这句话的含义：

And this is the way to understand how from feeling as a requisite condition comes craving.

Vedanā ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici,

阿难！如果完全、彻底地，在任何地方、对任何有情，都没有任何感受……

If there were no feeling at all, in any way, of anything anywhere ─

seyyathidaṃ – cakkhusamphassajā vedanā sotasamphassajā vedanā ghānasamphassajā vedanā jivhāsamphassajā vedanā kāyasamphassajā vedanā manosamphassajā vedanā,

也就是说：‘无论是眼触产生的感受、耳触产生的感受、鼻触产生的感受、舌触产生的感受、身触产生的感受，还是意触产生的感受。’

i.e., feeling born of contact at the eye, feeling born of contact at the ear, feeling born of contact at the nose, feeling born of contact at the tongue, feeling born of contact at the body, or feeling born of contact at the intellect ─

sabbaso vedanāya asati vedanānirodhā api nu kho taṇhā paññāyethā”ti?

在完全没有感受，感受已经止灭的情况下，还会有渴爱被认知到吗？”

in the utter absence of feeling, from the cessation of feeling, would craving be discerned?"

“No hetaṃ, bhante”.

“世尊！不会的！”

"No, lord."

“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo taṇhāya, yadidaṃ vedanā”.

“所以，阿难！这（感受）就是渴爱的原因，这（感受）就是渴爱的缘由，这（感受）就是渴爱的集起，这（感受）就是渴爱的条件——也就是说，感受（是渴爱的条件）。”

"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for craving, i.e., feeling.

☆ 九渴爱根 (AN 9.23) ➾ ① 渴爱 taṇhaṃ、② 寻求 pariyesanaṃ、③ 获得 lābhaṃ、④ 判断 vinicchayaṃ、⑤ 欲贪 chandarāgaṃ、⑥ 执着 ajjhosānaṃ、⑦ 占有 pariggahaṃ、⑧ 悭吝 macchariyaṃ、⑨ 守护（罪恶不善法生起） ārakkhā。

第一节 ❦ 渴爱为缘 (Dependent on Craving) [9]

﹝第九卷 ➲﹞ 103. Iti kho panetaṃ, ānanda, ➊ vedanaṃ paṭicca taṇhā, ➋ taṇhaṃ paṭicca pariyesanā, ➌ pariyesanaṃ paṭicca lābho, ➍ lābhaṃ paṭicca vinicchayo, ➎ vinicchayaṃ paṭicca chandarāgo, ➏ chandarāgaṃ paṭicca ajjhosānaṃ, ➐ ajjhosānaṃ paṭicca pariggaho, ➑ pariggahaṃ paṭicca macchariyaṃ, ➒ macchariyaṃ paṭicca ārakkho. ➓ Ārakkhādhikaraṇaṃ daṇḍādāna-satthādāna-kalaha-viggaha-vivāda-tuvaṃ-tuvaṃ-pesuñña-musāvādā aneke pāpakā akusalā dhammā sambhavanti.

像这样，阿难！➊ 以感受为条件，而有渴爱；➋ 以渴爱为条件，而有寻求；➌ 以寻求为条件，而有获得；➍ 以获得为条件，而有判断；➎ 以判断为条件，而有欲贪；➏ 以欲贪为条件，而有执着；➐ 以执着为条件，而有占有；➑ 以占有为条件，而有悭吝；➒ 以悭吝为条件，而有守护；➓ 因为守护，以守护为条件，而有拿起棍棒刀剑、冲突、争吵、争论、互相指责、毁谤、说谎等，无数罪恶的不善法生起！

Now, ➊ craving is dependent on feeling, ➋ seeking is dependent on craving, ➌ acquisition is dependent on seeking, ➍ ascertainment is dependent on acquisition, ➎ desire and passion is dependent on ascertainment, ➏ attachment is dependent on desire and passion, ➐ possessiveness is dependent on attachment, ➑ stinginess is dependent on possessiveness, ➒ defensiveness is dependent on stinginess, ➓ and because of defensiveness, dependent on defensiveness, various evil, unskillful phenomena come into play: the taking up of sticks and knives; conflicts, quarrels, and disputes; accusations, divisive speech, and lies.

第二节 ❦ 恶不善法之灭 [10]

﹝第十卷 ➲﹞ 104. ‘Ārakkhādhikaraṇaṃ [ārakkhaṃ paṭicca ārakkhādhikaraṇaṃ (syā.)]daṇḍādāna-satthādāna-kalaha-viggaha-vivāda-tuvaṃ-tuvaṃ-pesuñña-musāvādā aneke pāpakā akusalā dhammā sambhavantī’ti iti kho panetaṃ vuttaṃ,

“‘因为守护，以守护为条件，而有拿起棍棒刀剑、冲突、争吵、争论、互相指责、毁谤、说谎等，无数罪恶的不善法生起！’这话是这样说的。

…

tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā ārakkhādhikaraṇaṃ daṇḍādāna-satthādāna-kalaha-viggaha-vivāda-tuvaṃ-tuvaṃ-pesuñña-musāvādā aneke pāpakā akusalā dhammā sambhavanti.

阿难！应当这样来了知，‘因为守护，以守护为条件，而有拿起棍棒刀剑、冲突、争吵、争论、互相指责、毁谤、说谎等，无数罪恶的不善法生起’这句话的含义：

And this is the way to understand how it is that because of defensiveness various evil, unskillful phenomena come into play: the taking up of sticks and knives; conflicts, quarrels, and disputes; accusations, divisive speech, and lies.

Ārakkho ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici,

阿难！如果完全、彻底地，在任何地方、对任何有情，都没有任何守护……

If there were no defensiveness at all, in any way, of anything anywhere,

sabbaso ārakkhe asati ārakkhanirodhā api nu kho daṇḍādāna-satthādāna-kalaha-viggaha-vivāda-tuvaṃ-tuvaṃ-pesuñña-musāvādā aneke pāpakā akusalā dhammā sambhaveyyun”ti?

在完全没有守护，守护已经止灭的情况下，还会有拿起棍棒刀剑、冲突、争吵、争论、互相指责、毁谤、说谎等，无数罪恶的不善法生起吗？”

in the utter absence of defensiveness, from the cessation of defensiveness, would various evil, unskillful phenomena ─ the taking up of sticks and knives; conflicts, quarrels, and disputes; accusations, divisive speech, and lies ─ come into play?"

“No hetaṃ, bhante”.

“世尊！不会的！”

"No, lord."

“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo daṇḍādāna-satthādāna-kalaha-viggaha-vivāda-tuvaṃ-tuvaṃ-pesuñña-musāvādānaṃ anekesaṃ pāpakānaṃ akusalānaṃ dhammānaṃ sambhavāya yadidaṃ ārakkho.

“阿难！所以，这（守护）就是‘拿起棍棒刀剑、冲突、争吵、争论、互相指责、毁谤、说谎等，无数罪恶的不善法生起’的原因、缘由、集起和条件——也就是说，守护（是这些恶法生起的条件）。”

"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for the coming-into-play of various evil, unskillful phenomena ─ the taking up of sticks and knives; conflicts, quarrels, and disputes; accusations, divisive speech, and lies ─ i.e., defensiveness.

第三节 ❦ 守护之灭 [11]

﹝第十一卷 ➲﹞ 105. ‘Macchariyaṃ paṭicca ārakkho’ti iti kho panetaṃ vuttaṃ,

“‘以悭吝为条件而有守护。’这话是这样说的。

'Defensiveness is dependent on stinginess.' Thus it has been said.

tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā macchariyaṃ paṭicca ārakkho.

阿难！应当这样来了知，‘以悭吝为条件而有守护’这句话的含义：

And this is the way to understand how defensiveness is dependent on stinginess.

Macchariyañca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici,

阿难！如果完全、彻底地，在任何地方、对任何有情，都没有任何悭吝……

If there were no stinginess at all, in any way, of anything anywhere,

sabbaso macchariye asati macchariyanirodhā api nu kho ārakkho paññāyethā”ti?

在完全没有悭吝，悭吝已经止灭的情况下，还会有守护被认知到吗？”

in the utter absence of stinginess, from the cessation of stinginess, would defensiveness be discerned?"

“No hetaṃ, bhante”.

“世尊！不会的！”

"No, lord."

“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo ārakkhassa, yadidaṃ macchariyaṃ”.

“所以，阿难！这（悭吝）就是守护的原因，这（悭吝）就是守护的缘由，这（悭吝）就是守护的集起，这（悭吝）就是守护的条件——也就是说，悭吝（是守护的条件）。”

"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for defensiveness, i.e., stinginess.

第四节 ❦ 悭吝之灭 [12]

﹝第十二卷 ➲﹞ 106. ‘Pariggahaṃ paṭicca macchariyan’ti iti kho panetaṃ vuttaṃ,

“‘以占有为条件而有悭吝。’这话是这样说的。

'Stinginess is dependent on possessiveness.' Thus it has been said.

tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā pariggahaṃ paṭicca macchariyaṃ.

阿难！应当这样来了知，‘以占有为条件而有悭吝’这句话的含义：

And this is the way to understand how stinginess is dependent on possessiveness.

Pariggaho ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici,

阿难！如果完全、彻底地，在任何地方、对任何有情，都没有任何占有……

If there were no possessiveness at all, in any way, of anything anywhere,

sabbaso pariggahe asati pariggahanirodhā api nu kho macchariyaṃ paññāyethā”ti?

在完全没有占有，占有已经止灭的情况下，还会有悭吝被认知到吗？”

in the utter absence of possessiveness, from the cessation of possessiveness, would stinginess be discerned?"

“No hetaṃ, bhante”.

“世尊！不会的！”

"No, lord."

“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo macchariyassa, yadidaṃ pariggaho.

“所以，阿难！这（占有）就是悭吝的原因，这（占有）就是悭吝的缘由，这（占有）就是悭吝的集起，这（占有）就是悭吝的条件——也就是说，占有（是悭吝的条件）。”

"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for stinginess, i.e., possessiveness.

第五节 ❦ 占有之灭 [13]

﹝第十三卷 ➲﹞ 107. ‘Ajjhosānaṃ paṭicca pariggaho’ti iti kho panetaṃ vuttaṃ,

“‘以执着为条件而有占有。’这话是这样说的。

'Possessiveness is dependent on attachment.' Thus it has been said.

tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā ajjhosānaṃ paṭicca pariggaho.

阿难！应当这样来了知，‘以执着为条件而有占有’这句话的含义：

And this is the way to understand how possessiveness is dependent on attachment.

Ajjhosānañca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici,

阿难！如果完全、彻底地，在任何地方、对任何有情，都没有任何执着……

If there were no attachment at all, in any way, of anything anywhere,

sabbaso ajjhosāne asati ajjhosānanirodhā api nu kho pariggaho paññāyethā”ti?

在完全没有执着，执着已经止灭的情况下，还会有占有被认知到吗？”

in the utter absence of attachment, from the cessation of attachment, would possessiveness be discerned?"

“No hetaṃ, bhante”.

“世尊！不会的！”

"No, lord."

“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo pariggahassa – yadidaṃ ajjhosānaṃ.

“所以，阿难！这（执着）就是占有的原因，这（执着）就是占有的缘由，这（执着）就是占有的集起，这（执着）就是占有的条件——也就是说，执着（是占有的条件）。”

"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for possessiveness, i.e., attachment.

第六节 ❦ 执着之灭 [14]

﹝第十四卷 ➲﹞ 108. ‘Chandarāgaṃ paṭicca ajjhosānan’ti iti kho panetaṃ vuttaṃ,

“‘以欲贪为条件而有执着。’这话是这样说的。

'Attachment is dependent on desire and passion.' Thus it has been said.

tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā chandarāgaṃ paṭicca ajjhosānaṃ.

阿难！应当这样来了知，‘以欲贪为条件而有执着’这句话的含义：

And this is the way to understand how attachment is dependent on desire and passion.

Chandarāgo ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici,

阿难！如果完全、彻底地，在任何地方、对任何有情，都没有任何欲贪……

If there were no desire and passion at all, in any way, of anything anywhere,

sabbaso chandarāge asati chandarāganirodhā api nu kho ajjhosānaṃ paññāyethā”ti?

在完全没有欲贪，欲贪已经止灭的情况下，还会有执着被认知到吗？”

in the utter absence of desire and passion, from the cessation of desire and passion, would attachment be discerned?"

“No hetaṃ, bhante”.

“世尊！不会的！”

"No, lord."

“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo ajjhosānassa, yadidaṃ chandarāgo.

“所以，阿难！这（欲贪）就是执着的原因，这（欲贪）就是执着的缘由，这（欲贪）就是执着的集起，这（欲贪）就是执着的条件——也就是说，欲贪（是执着的条件）。”

"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for attachment, i.e., desire and passion.

第七节 ❦ 欲贪之灭 [15]

﹝第十五卷 ➲﹞ 109. ‘Vinicchayaṃ paṭicca chandarāgo’ti iti kho panetaṃ vuttaṃ,

“‘以判断为条件而有欲贪。’这话是这样说的。

'Desire and passion is dependent on ascertainment.' Thus it has been said.

tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā vinicchayaṃ paṭicca chandarāgo.

阿难！应当这样来了知，‘以判断为条件而有欲贪’这句话的含义：

And this is the way to understand how desire and passion is dependent on ascertainment.

Vinicchayo ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici,

阿难！如果完全、彻底地，在任何地方、对任何有情，都没有任何判断……

If there were no ascertainment at all, in any way, of anything anywhere,

sabbaso vinicchaye asati vinicchayanirodhā api nu kho chandarāgo paññāyethā”ti?

在完全没有判断，判断已经止灭的情况下，还会有欲贪被认知到吗？”

in the utter absence of ascertainment, from the cessation of ascertainment, would desire and passion be discerned?"

“No hetaṃ, bhante”.

“世尊！不会的！”

"No, lord."

“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo chandarāgassa, yadidaṃ vinicchayo.

“所以，阿难！这（判断）就是欲贪的原因，这（判断）就是欲贪的缘由，这（判断）就是欲贪的集起，这（判断）就是欲贪的条件——也就是说，判断（是欲贪的条件）。”

"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for desire and passion, i.e., ascertainment.

第八节 ❦ 判断之灭 [16]

﹝第十六卷 ➲﹞ 110. ‘Lābhaṃ paṭicca vinicchayo’ti iti kho panetaṃ vuttaṃ,

“‘以获得为条件而有判断。’这话是这样说的。

'Ascertainment is dependent on acquisition.' Thus it has been said.

tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā lābhaṃ paṭicca vinicchayo.

阿难！应当这样来了知，‘以获得为条件而有判断’这句话的含义：

And this is the way to understand how ascertainment is dependent on acquisition.

Lābho ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici,

阿难！如果完全、彻底地，在任何地方、对任何有情，都没有任何获得……

If there were no acquisition at all, in any way, of anything anywhere,

sabbaso lābhe asati lābhanirodhā api nu kho vinicchayo paññāyethā”ti?

在完全没有获得，获得已经止灭的情况下，还会有判断被认知到吗？”

in the utter absence of acquisition, from the cessation of acquisition, would ascertainment be discerned?"

“No hetaṃ, bhante”.

“世尊！不会的！”

"No, lord."

“Tasmātihānanda eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo vinicchayassa, yadidaṃ lābho.

“所以，阿难！这（获得）就是判断的原因，这（获得）就是判断的缘由，这（获得）就是判断的集起，这（获得）就是判断的条件——也就是说，获得（是判断的条件）。”

"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for ascertainment, i.e., acquisition.

第九节 ❦ 获得之灭 [17]

﹝第十七卷 ➲﹞ 111. ‘Pariyesanaṃ paṭicca lābho’ti iti kho panetaṃ vuttaṃ,

“‘以寻求为条件而有获得。’这话是这样说的。

'Acquisition is dependent on seeking.' Thus it has been said.

tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā pariyesanaṃ paṭicca lābho.

阿难！应当这样来了知，‘以寻求为条件而有获得’这句话的含义：

And this is the way to understand how acquisition is dependent on seeking.

Pariyesanā ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici,

阿难！如果完全、彻底地，在任何地方、对任何有情，都没有任何寻求……

If there were no seeking at all, in any way, of anything anywhere,

sabbaso pariyesanāya asati pariyesanānirodhā api nu kho lābho paññāyethā”ti?

在完全没有寻求，寻求已经止灭的情况下，还会有获得被认知到吗？”

in the utter absence of seeking, from the cessation of seeking, would acquisition be discerned?"

“No hetaṃ, bhante”.

“世尊！不会的！”

"No, lord."

“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo lābhassa, yadidaṃ pariyesanā.

“所以，阿难！这（寻求）就是获得的原因，这（寻求）就是获得的缘由，这（寻求）就是获得的集起，这（寻求）就是获得的条件——也就是说，寻求（是获得的条件）。”

"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for acquisition, i.e., seeking.

第十节 ❦ 寻求之灭 [18]

﹝第十八卷 ➲﹞ 112. ‘Taṇhaṃ paṭicca pariyesanā’ti iti kho panetaṃ vuttaṃ,

“‘以渴爱为条件而有寻求。’这话是这样说的。

'Seeking is dependent on craving.' Thus it has been said.

tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā taṇhaṃ paṭicca pariyesanā.

阿难！应当这样来了知，‘以渴爱为条件而有寻求’这句话的含义：

And this is the way to understand how seeking is dependent on craving.

Taṇhā ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici,

阿难！如果完全、彻底地，在任何地方、对任何有情，都没有任何渴爱……

If there were no craving at all, in any way, of anything anywhere ─

seyyathidaṃ – kāmataṇhā bhavataṇhā vibhavataṇhā,

也就是说：‘无论是欲爱、有爱，还是无有爱。’

i.e., craving for sensuality, craving for becoming, craving for no becoming ─

sabbaso taṇhāya asati taṇhānirodhā api nu kho pariyesanā paññāyethā”ti?

在完全没有渴爱，渴爱已经止灭的情况下，还会有寻求被认知到吗？”

in the utter absence of craving, from the cessation of craving, would seeking be discerned?"

“No hetaṃ, bhante”.

“世尊！不会的！”

"No, lord."

“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo pariyesanāya, yadidaṃ taṇhā”.

“所以，阿难！这（渴爱）就是寻求的原因，这（渴爱）就是寻求的缘由，这（渴爱）就是寻求的集起，这（渴爱）就是寻求的条件——也就是说，渴爱（是寻求的条件）。”

"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for seeking, i.e., craving. "

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第六章 ✩ 感受之灭 (Feeling) [18~19]

“Iti kho, ānanda, ime dve dhammā [ime dhammā (ka.)] dvayena vedanāya ekasamosaraṇā bhavanti.

“阿难！因此，这两种法（即从渴爱导向老死的缘起链，以及从渴爱导向争斗等的缘起链），通过感受，汇合为一。”

"Thus, Ananda, these two phenomena [the chain of conditions leading from craving to birth, aging, and death, and the chain of conditions leading from craving to quarrels, etc.], as a duality, flow back into one place at feeling.

﹝第十九卷 ➲﹞ 113. ‘Phassapaccayā vedanā’ti iti kho panetaṃ vuttaṃ,

“‘以接触为条件而有感受。’这话是这样说的。

'From contact as a requisite condition comes feeling.' Thus it has been said.

tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā phassapaccayā vedanā.

阿难！应当这样来了知，‘以接触为条件而有感受’这句话的含义：

And this is the way to understand how from contact as a requisite condition comes feeling.

Phasso ca hi, ānanda, nābhavissa sabbena sabbaṃ sabbathā sabbaṃ kassaci kimhici,

阿难！如果完全、彻底地，在任何地方、对任何有情，都没有任何接触……

If there were no contact at all, in any way, of anything anywhere ─

seyyathidaṃ – cakkhusamphasso sotasamphasso ghānasamphasso jivhāsamphasso kāyasamphasso manosamphasso,

也就是说：‘无论是眼触、耳触、鼻触、舌触、身触，还是意触……’

i.e., contact at the eye, contact at the ear, contact at the nose, contact at the tongue, contact at the body, or contact at the intellect ─

sabbaso phasse asati phassanirodhā api nu kho vedanā paññāyethā”ti?

在完全没有接触，接触已经止灭的情况下，还会有感受被认知到吗？”

in the utter absence of contact, from the cessation of contact, would feeling be discerned?"

“No hetaṃ, bhante”.

“世尊！不会的！”

"No, lord."

“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo vedanāya, yadidaṃ phasso”.

“所以，阿难！这（接触）就是感受的原因，这（接触）就是感受的缘由，这（接触）就是感受的集起，这（接触）就是感受的条件——也就是说，接触（是感受的条件）。”

"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for feeling, i.e., contact."

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第七章 ✩ 接触之灭 (Contact) [20]

﹝第二十卷 ➲﹞ 114. “‘Nāmarūpapaccayā phasso’ti iti kho panetaṃ vuttaṃ,

“既然这么说：‘以名色为缘而有接触！’

"'From name-&-form as a requisite condition comes contact'. Thus it has been said.

tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā nāmarūpapaccayā phasso.

阿难！如何理解‘以名色为缘而有接触’呢？应该这样来了知：

And this is the way to understand how, from name-&-form as a requisite condition comes contact.

Yehi, ānanda, ākārehi yehi liṅgehi yehi nimittehi yehi uddesehi nāmakāyassa paññatti hoti,

阿难！通过那些方式、特征、标记、概念，才有名身（精神活动）的表述；

If the qualities, traits, themes, & indicators by which there is a description of name-group (mental activity) were all absent, would designation-contact with regard to the form-group (the physical properties) be discerned?

tesu ākāresu tesu liṅgesu tesu nimittesu tesu uddesesu asati api nu kho rūpakāye adhivacana-samphasso paññāyethā”ti?

如果这些方式、特征、标记、概念全都不存在，对于色身（物理属性）的‘名触’还能被识别出来吗？”

“世尊！不能。”

"No, lord."

“Yehi, ānanda, ākārehi yehi liṅgehi yehi nimittehi yehi uddesehi rūpakāyassa paññatti hoti,

“阿难！通过那些方式、特征、标记、概念，才有色身（物理属性）的表述；

If the permutations, signs, themes, and indicators by which there is a description of form-group were all absent, would resistance-contact with regard to the name-group be discerned?

tesu ākāresu…pe…tesu uddesesu asati api nu kho nāmakāye paṭighasamphasso paññāyethā”ti?

如果这些方式、特征、标记、概念全都不存在，对于名身（精神活动）的‘有对触’还能被识别出来吗？”

“世尊！不能。”

"No, lord."

“Yehi, ānanda, ākārehi…pe… yehi uddesehi nāmakāyassa ca rūpakāyassa ca paññatti hoti,

“阿难！通过那些方式、特征、标记、概念，才有名身（精神活动）与色身（物理属性）的表述；

If the permutations, signs, themes, and indicators by which there is a description of name-group and form-group were all absent, would designation-contact or resistance-contact be discerned?

tesu ākāresu…pe… tesu uddesesu asati api nu kho adhivacanasamphasso vā paṭighasamphasso vā paññāyethā”ti?

如果这些方式、特征、标记、概念全都不存在，‘名触’或‘有对触’还能被识别出来吗？”

“世尊！不能。”

"No, lord."

“Yehi, ānanda, ākārehi…pe… yehi uddesehi nāmarūpassa paññatti hoti,

“阿难！通过那些方式、特征、标记、概念，才有‘名色’的表述；

If the permutations, signs, themes, and indicators by which there is a description of name-and-form were all absent, would contact be discerned?

tesu ākāresu …pe… tesu uddesesu asati api nu kho phasso paññāyethā”ti?

如果这些方式、特征、标记、概念全都不存在，‘接触’还能被识别出来吗？”

“世尊！不能。”

"No, lord."

“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo phassassa, yadidaṃ nāmarūpaṃ”.

“因此，阿难！这就是接触的原因、根源、生起、条件，也就是名色。”

"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for contact, i.e., name-and-form."

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第八章 ✩ 名色之灭 (Name-and-form) [21]

﹝第二十一卷 ➲﹞ 115. “‘Viññāṇapaccayā nāmarūpan’ti iti kho panetaṃ vuttaṃ,

“既然这么说：‘以识为缘而有名色！’

"'From consciousness as a requisite condition comes name-and-form.' Thus it has been said.

tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā viññāṇapaccayā nāmarūpaṃ.

阿难！如何理解‘以识为缘而有名色’呢？应该这样来了知：

And this is the way to understand how from consciousness as a requisite condition comes name-and-form.

Viññāṇañca hi, ānanda, mātukucchismiṃ na okkamissatha, api nu kho nāmarūpaṃ mātukucchismiṃ samuccissathā”ti?

阿难！如果识没有进入母胎……，名色还能够在母胎中形成吗？”

“世尊！不能。”

"No, lord."

“Viññāṇañca hi, ānanda, mātukucchismiṃ okkamitvā vokkamissatha, api nu kho nāmarūpaṃ itthattāya abhinibbattissathā”ti?

“阿难！如果识进入母胎后又离开了，名色还能在这个世间产生吗？”

“世尊！不能。”

"No, lord."

“Viññāṇañca hi, ānanda, daharasseva sato vocchijjissatha kumārakassa vā kumārikāya vā, api nu kho nāmarūpaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjissathā”ti?

“阿难！如果识在幼年时期，即在男童或女童时就断绝了，名色还能增长、发育、成熟吗？”

“世尊！不能。”

"No, lord."

“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo nāmarūpassa – yadidaṃ viññāṇaṃ”.

“因此，阿难！这就是名色的原因、根源、生起、条件，也就是识。”

"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for name-and-form, i.e., consciousness."

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第九章 ✩ 心识之灭 (Consciousness) [22]

﹝第二十二卷 ➲﹞ 116. “‘Nāmarūpapaccayā viññāṇan’ti iti kho panetaṃ vuttaṃ,

“既然这么说：‘以名色为缘而有识！’

"'From name-and-form as a requisite condition comes consciousness.' Thus it has been said.

tadānanda, imināpetaṃ pariyāyena veditabbaṃ, yathā nāmarūpapaccayā viññāṇaṃ.

阿难！如何理解‘以名色为缘而有识’呢？应该这样来了知：

And this is the way to understand how from name-and-form as a requisite condition comes consciousness.

Viññāṇañca hi, ānanda, nāmarūpe patiṭṭhaṃ na labhissatha, api nu kho āyatiṃ jātijarāmaraṇaṃ dukkhasamudayasambhavo [jātijarāmaraṇadukkhasamudayasambhavo (sī. syā. pī.)] paññāyethā”ti?

阿难！如果识在名色中找不到立足点……，那么未来生、老、死、苦的生起还能被识别出来吗？”

“世尊！不能。”

"No, lord."

“Tasmātihānanda, eseva hetu etaṃ nidānaṃ esa samudayo esa paccayo viññāṇassa yadidaṃ nāmarūpaṃ.

“因此，阿难！这就是识的原因、根源、生起、条件，也就是名色。

"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for consciousness, i.e., name-and-form.

Ettāvatā kho, ānanda, jāyetha vā jīyetha [jiyyetha (ka.)] vā mīyetha [miyyetha (ka.)] vā cavetha vā upapajjetha vā.

阿难！如此才有生、老、死、灭、再生；

This is the extent to which there is birth, aging, death, passing away, and re-arising.

❶ Ettāvatā adhivacanapatho, ❷ ettāvatā niruttipatho, ❸ ettāvatā paññattipatho, ❹ ettāvatā paññāvacaraṃ, ❺ ettāvatā vaṭṭaṃ vattati itthattaṃ paññāpanāya yadidaṃ nāmarūpaṃ saha viññāṇena aññamañña-paccayatā pavattati.”

如此才有：‘❶ 名言的范围、❷ 语词的范围、❸ 概念的范围、❹ 智慧所及的范围、❺ 轮回流转的范围’——所谓名色，与识一起，相互为缘而流转，展现出这个世界！”

This is the extent to which there are means of designation, expression, and delineation. This is the extent to which the sphere of discernment extends, the extent to which the cycle revolves for the manifesting (discernibility) of this world ─ i.e., name-and-form together with consciousness."

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第四品 ✫ 灭苦之道 Dukkha-Nirodha-Gāminī-Paṭipadā Ariya-Sacca [23~36]

第一章 ✩ 正知色蕴──身念住 Discerns the Escape from Form and Formless [23~26]

☆ 如下所述，可以看出，佛陀否定：“发菩提心、唯一佛乘、乃至……皆共成佛道等思想……！”

第一节 ❦ 臆想有我 Attapaññatti (Delineations of a Self) [23~24]

☆ paññapento paññapeti 设想（paññapeti）、认定当下（paññapento）……

﹝第二十三卷 ➲﹞ 117. “Kittāvatā ca, ānanda, attānaṃ paññapento paññapeti?

“再者，阿难！在设定自我的时候，是如何设定的？

"To what extent, Ananda, does one delineate when delineating a self?

Rūpiṃ vā hi, ānanda, parittaṃ attānaṃ paññapento paññapeti –

阿难！或者，在设定自我时，设定为有色、有限的：

Either delineating a self possessed of form and finite, one delineates that

‘rūpī me paritto attā’ti.

‘我的自我是有色、有限的！’

'My self is possessed of form and finite.'

Rūpiṃ vā hi, ānanda, anantaṃ attānaṃ paññapento paññapeti –

又或者，阿难！在设定自我时，设定为有色、无限的：

Or, delineating a self possessed of form and infinite, one delineates that

‘rūpī me ananto attā’ti.

‘我的自我是有色、无限的！’

'My self is possessed of form and infinite.'

Arūpiṃ vā hi, ānanda, parittaṃ attānaṃ paññapento paññapeti –

又或者，阿难！在设定自我时，设定为无色、有限的：

Or, delineating a self formless and finite, one delineates that

‘arūpiṃ me paritto attā’ti.

‘我的自我是无色、有限的！’

'My self is formless and finite.'

Arūpiṃ vā hi, ānanda, anantaṃ attānaṃ paññapento paññapeti –

又或者，阿难！在设定自我时，设定为无色、无限的：

Or, delineating a self formless and infinite, one delineates that

‘arūpiṃ me ananto attā’ti.

‘我的自我是无色、无限的！’

'My self is formless and infinite.'

一、 有色有限 [24]

﹝第二十四卷 ➲﹞ 118. Tatrānanda, yo so rūpiṃ parittaṃ attānaṃ paññapento paññapeti.

阿难！那些在设定自我时，设定为‘有色、有限’的人，

Now, the one who, when delineating a self, delineates it as possessed of form and finite,

Etarahi vā so rūpiṃ parittaṃ attānaṃ paññapento paññapeti,

要么是在现在设定自我为‘有色、有限’；
either delineates it as possessed of form and finite in the present,

tattha bhāviṃ vā so rūpiṃ parittaṃ attānaṃ paññapento paññapeti,

要么是设定自我具有在[未来/死后]会[自然地]变成‘有色、有限’的性质；
or of such a nature that it will [naturally] become possessed of form and finite [in the future/after death],

‘atathaṃ vā pana santaṃ tathattāya upakappessāmī’ti iti vā panassa hoti.

或者他相信：‘即使（自我）现在还不是那样，我也会将它转化为那样。’

or he believes that 'Although it is not yet that way, I will convert it into being that way.'

Evaṃ santaṃ kho, ānanda, rūpiṃ [rūpī (ka.)] parittattānudiṭṭhi anusetīti iccālaṃ vacanāya.

是故，阿难！这样说是恰当的：他潜藏着‘自我有色、有限’的固定见解。

This being the case, it is proper to say that a fixed view of a self possessed of form and finite obsesses him.

二、 有色无限 [24]

Tatrānanda, yo so rūpiṃ anantaṃ attānaṃ paññapento paññapeti.

阿难！那些在设定自我时，设定为‘有色、无限’的人，

The one who, when delineating a self, delineates it as possessed of form and infinite,

Etarahi vā so rūpiṃ anantaṃ attānaṃ paññapento paññapeti,

要么是在现在设定自我为‘有色、无限’；
either delineates it as possessed of form and infinite in the present,

tattha bhāviṃ vā so rūpiṃ anantaṃ attānaṃ paññapento paññapeti,

要么是设定自我具有在[未来/死后]会[自然地]变成‘有色、无限’的性质；
or of such a nature that it will [naturally] become possessed of form and infinite [in the future/after death],

‘atathaṃ vā pana santaṃ tathattāya upakappessāmī’ti iti vā panassa hoti.

或者他相信：‘即使（自我）现在还不是那样，我也会将它转化为那样。’

or he believes that 'Although it is not yet that way, I will convert it into being that way.'

Evaṃ santaṃ kho, ānanda, rūpiṃ [rūpī (ka.)] anantattānudiṭṭhi anusetīti iccālaṃ vacanāya.

是故，阿难！这样说是恰当的：他潜藏着‘自我有色、无限’的固定见解。

This being the case, it is proper to say that a fixed view of a self possessed of form and infinite obsesses him.

三、 无色有限 [24]

Tatrānanda, yo so arūpiṃ parittaṃ attānaṃ paññapento paññapeti.

阿难！那些在设定自我时，设定为‘无色、有限’的人，

The one who, when delineating a self, delineates it as formless and finite,

Etarahi vā so arūpiṃ parittaṃ attānaṃ paññapento paññapeti,

要么是在现在设定自我为‘无色、有限’；
either delineates it as formless and finite in the present,

tattha bhāviṃ vā so arūpiṃ parittaṃ attānaṃ paññapento paññapeti,

要么是设定自我具有在[未来/死后]会[自然地]变成‘无色、有限’的性质；
or of such a nature that it will [naturally] become formless and finite [in the future/after death],

‘atathaṃ vā pana santaṃ tathattāya upakappessāmī’ti iti vā panassa hoti.

或者他相信：‘即使（自我）现在还不是那样，我也会将它转化为那样。’

or he believes that 'Although it is not yet that way, I will convert it into being that way.'

Evaṃ santaṃ kho, ānanda, arūpiṃ [arūpī (ka.)] parittattānudiṭṭhi anusetīti iccālaṃ vacanāya.

是故，阿难！这样说是恰当的：他潜藏着‘自我无色、有限’的固定见解。

This being the case, it is proper to say that a fixed view of a self formless and finite obsesses him.

四、 无色无限 [24]

Tatrānanda, yo so arūpiṃ anantaṃ attānaṃ paññapento paññapeti.

阿难！那些在设定自我时，设定为‘无色、无限’的人，

The one who, when delineating a self, delineates it as formless and infinite,

Etarahi vā so arūpiṃ anantaṃ attānaṃ paññapento paññapeti,

要么是在现在设定自我为‘无色、无限’；
either delineates it as formless and infinite in the present,

tattha bhāviṃ vā so arūpiṃ anantaṃ attānaṃ paññapento paññapeti,

要么是设定自我具有在[未来/死后]会[自然地]变成‘无色、无限’的性质；
or of such a nature that it will [naturally] become formless and infinite [in the future/after death],

‘atathaṃ vā pana santaṃ tathattāya upakappessāmī’ti iti vā panassa hoti.

或者他相信：‘即使（自我）现在还不是那样，我也会将它转化为那样。’

or he believes that 'Although it is not yet that way, I will convert it into being that way.'

Evaṃ santaṃ kho, ānanda, arūpiṃ [arūpī (ka.)] anantattānudiṭṭhi anusetīti iccālaṃ vacanāya.

是故，阿难！这样说是恰当的：他潜藏着‘自我无色、无限’的固定见解。

This being the case, it is proper to say that a fixed view of a self formless and infinite obsesses him.

Ettāvatā kho, ānanda, attānaṃ paññapento paññapeti.

阿难！这就是设定自我时所设定的范围。

This is the extent to which one delineates when delineating a self.

第二节 ❦ 色蕴无我 Naattapaññatti (Non-Delineations of a Self) [25~26]

﹝第二十五卷 ➲﹞ 119. Kittāvatā ca, ānanda, attānaṃ na paññapento na paññapeti?

再者，阿难！在不设定自我的时候，是如何不设定的？

To what extent, Ananda, does one not delineate when not delineating a self?

Rūpiṃ vā hi, ānanda, parittaṃ attānaṃ na paññapento na paññapeti –

阿难！或者，在不设定自我时，不设定为有色、有限的：

Either not delineating a self possessed of form and finite, one does not delineate that

‘rūpī me paritto attā’ti.

‘我的自我是有色、有限的！’

'My self is possessed of form and finite.'

Rūpiṃ vā hi, ānanda, anantaṃ attānaṃ na paññapento na paññapeti –

又或者，阿难！在不设定自我时，不设定为有色、无限的：

Or, not delineating a self possessed of form and infinite, one does not delineate that

‘rūpī me ananto attā’ti.

‘我的自我是有色、无限的！’

'My self is possessed of form and infinite.'

Arūpiṃ vā hi, ānanda, parittaṃ attānaṃ na paññapento na paññapeti –

又或者，阿难！在不设定自我时，不设定为无色、有限的：

Or, not delineating a self formless and finite, one does not delineate that

‘arūpiṃ me paritto attā’ti.

‘我的自我是无色、有限的！’

'My self is formless and finite.'

Arūpiṃ vā hi, ānanda, anantaṃ attānaṃ na paññapento na paññapeti –

又或者，阿难！在不设定自我时，不设定为无色、无限的：

Or, not delineating a self formless and infinite, one does not delineate that

‘arūpiṃ me ananto attā’ti.

‘我的自我是无色、无限的！’

'My self is formless and infinite.'

一、 有色有限 [26]

﹝第二十六卷 ➲﹞ 120. Tatrānanda, yo so rūpiṃ parittaṃ attānaṃ na paññapento na paññapeti.

阿难！那些在不设定自我时，不设定为‘有色、有限’的人，

Now, the one who, when not delineating a self, does not delineate it as possessed of form and finite,

Etarahi vā so rūpiṃ parittaṃ attānaṃ na paññapento na paññapeti,

要么是在现在不设定自我为‘有色、有限’；
does not delineate it as possessed of form and finite in the present,

tattha bhāviṃ vā so rūpiṃ parittaṃ attānaṃ na paññapento na paññapeti,

也不设定自我具有在[未来/死后]会[自然地]变成‘有色、有限’的性质；
nor does he delineate it as of such a nature that it will [naturally] become possessed of form and finite [in the future/after death],

‘atathaṃ vā pana santaṃ tathattāya upakappessāmī’ti iti vā panassa na hoti.

他也不相信：‘即使（自我）现在还不是那样，我也会将它转化为那样。’

nor does he believe that 'Although it is not yet that way, I will convert it into being that way.'

Evaṃ santaṃ kho, ānanda, rūpiṃ parittattānudiṭṭhi nānusetīti iccālaṃ vacanāya.

是故，阿难！这样说是恰当的：他没有潜藏着‘自我有色、有限’的固定见解。

This being the case, it is proper to say that a fixed view of a self possessed of form and finite does not obsess him.

二、 有色无限 [26]

Tatrānanda, yo so rūpiṃ anantaṃ attānaṃ na paññapento na paññapeti.

阿难！那些在不设定自我时，不设定为‘有色、无限’的人，

The one who, when not delineating a self, does not delineate it as possessed of form and infinite,

Etarahi vā so rūpiṃ anantaṃ attānaṃ na paññapento na paññapeti,

要么是在现在不设定自我为‘有色、无限’；
does not delineate it as possessed of form and infinite in the present,

tattha bhāviṃ vā so rūpiṃ anantaṃ attānaṃ na paññapento na paññapeti,

也不设定自我具有在[未来/死后]会[自然地]变成‘有色、无限’的性质；
nor does he delineate it as of such a nature that it will [naturally] become possessed of form and infinite [in the future/after death],

‘atathaṃ vā pana santaṃ tathattāya upakappessāmī’ti iti vā panassa na hoti.

他也不相信：‘即使（自我）现在还不是那样，我也会将它转化为那样。’

nor does he believe that 'Although it is not yet that way, I will convert it into being that way.'

Evaṃ santaṃ kho, ānanda, rūpiṃ anantattānudiṭṭhi nānusetīti iccālaṃ vacanāya.

是故，阿难！这样说是恰当的：他没有潜藏着‘自我有色、无限’的固定见解。

This being the case, it is proper to say that a fixed view of a self possessed of form and infinite does not obsess him.

三、 无色有限 [26]

Tatrānanda, yo so arūpiṃ parittaṃ attānaṃ na paññapento na paññapeti.

阿难！那些在不设定自我时，不设定为‘无色、有限’的人，

The one who, when not delineating a self, does not delineate it as formless and finite,

Etarahi vā so arūpiṃ parittaṃ attānaṃ na paññapento na paññapeti,

要么是在现在不设定自我为‘无色、有限’；
does not delineate it as formless and finite in the present,

tattha bhāviṃ vā so arūpiṃ parittaṃ attānaṃ na paññapento na paññapeti,

也不设定自我具有在[未来/死后]会[自然地]变成‘无色、有限’的性质；
nor does he delineate it as of such a nature that it will [naturally] become formless and finite [in the future/after death],

‘atathaṃ vā pana santaṃ tathattāya upakappessāmī’ti iti vā panassa na hoti.

他也不相信：‘即使（自我）现在还不是那样，我也会将它转化为那样。’

nor does he believe that 'Although it is not yet that way, I will convert it into being that way.'

Evaṃ santaṃ kho, ānanda, arūpiṃ parittattānudiṭṭhi nānusetīti iccālaṃ vacanāya.

是故，阿难！这样说是恰当的：他没有潜藏着‘自我无色、有限’的固定见解。

This being the case, it is proper to say that a fixed view of a self formless and finite does not obsess him.

四、 无色无限 [26]

Tatrānanda, yo so arūpiṃ anantaṃ attānaṃ na paññapento na paññapeti.

阿难！那些在不设定自我时，不设定为‘无色、无限’的人，

The one who, when not delineating a self, does not delineate it as formless and infinite,

Etarahi vā so arūpiṃ anantaṃ attānaṃ na paññapento na paññapeti,

要么是在现在不设定自我为‘无色、无限’；
does not delineate it as formless and infinite in the present,

tattha bhāviṃ vā so arūpiṃ anantaṃ attānaṃ na paññapento na paññapeti,

也不设定自我具有在[未来/死后]会[自然地]变成‘无色、无限’的性质；
nor does he delineate it as of such a nature that it will [naturally] become formless and infinite [in the future/after death],

‘atathaṃ vā pana santaṃ tathattāya upakappessāmī’ti iti vā panassa na hoti.

他也不相信：‘即使（自我）现在还不是那样，我也会将它转化为那样。’

nor does he believe that 'Although it is not yet that way, I will convert it into being that way.'

Evaṃ santaṃ kho, ānanda, arūpiṃ anantattānudiṭṭhi nānusetīti iccālaṃ vacanāya.

是故，阿难！这样说是恰当的：他没有潜藏着‘自我无色、无限’的固定见解。

This being the case, it is proper to say that a fixed view of a self formless and infinite does not obsess him.

Ettāvatā kho, ānanda, attānaṃ na paññapento na paññapeti.

阿难！这就是不设定自我时所不设定的范围。

This is the extent to which one does not delineate when not delineating a self.

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第二章 ✩ 正观受蕴 Attasamanupassanā (Assumptions of a Self) [27~32]

☆ 【详细观看、随观】 anupassati ➾ 【详细观看身、随观身】 kāyānupassī ➾ 【详细观看一切】 samanupassati ➾ 【详细观看、发现一切】 samanupassituṃ ➾ 【详细观看、发现，当下一切】 samanupassamāna, samanupassanta ➾ 【曾详细观看一切】 samanupassi ➾ 【曾详细观看彼一切】 samanupassasī ➾ 【我详细观看一切】 samanupassāmī. ～【佛历 2556. 6. 3 心 法师，整理】

﹝第二十七卷 ➲﹞ 121. Kittāvatā ca, ānanda, attānaṃ samanupassamāno samanupassati?

阿难！在假定自我的时候，是如何假定的？

To what extent, Ananda, does one assume when assuming a self?

Vedanaṃ vā hi, ānanda, attānaṃ samanupassamāno samanupassati – ‘vedanā me attā’ti.

阿难！或者，把感受假定为自我，认为：‘感受是我的自我’；

Assuming feeling to be the self, one assumes that 'Feeling is my self'

‘Na heva kho me vedanā attā, appaṭisaṃvedano me attā’ti iti vā hi,

或者认为：‘感受并非我的自我，我的自我是无感受的（不为感受所动）’。

[or] 'Feeling is not my self: My self is oblivious [to feeling]'

ānanda, attānaṃ samanupassamāno samanupassati.

阿难！像这样，在假定自我的时候，假定自我。

[or] 'Neither is feeling my self, nor is my self oblivious to feeling, but rather my self feels, in that my self is subject to feeling.'"

‘Na heva kho me vedanā attā, nopi appaṭisaṃvedano me attā, attā me vediyati, vedanādhammo hi me attā’ti iti vā hi,

或者认为：‘感受并非我的自我，我的自我并非无感受，而是我的自我能感受，因为我的自我具有感受的性质’。

[or] 'Neither is feeling my self, nor is my self oblivious to feeling, but rather my self feels, in that my self is subject to feeling.'"

ānanda, attānaṃ samanupassamāno samanupassati.

阿难！像这样，在假定自我的时候，假定自我。

Thus this is the extent to which one assumes when assuming a self.

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第一节 ❦ 感受无我──受念住 Vedanā me attā (Feeling is my self) [28~29]

﹝第二十八卷 ➲﹞ 122. Tatrānanda, yo so evamāha – ‘vedanā me attā’ti, so evamassa vacanīyo –

阿难！对于那些说‘感受是我的自我’的人，应该这样对他说：

Now, one who says, 'Feeling is my self,' should be addressed as follows:

‘tisso kho imā, āvuso, vedanā – sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā.

‘朋友！有这三种感受——乐受、苦受、不苦不乐受。

'There are these three feelings, my friend ─ feelings of pleasure, feelings of pain, and feelings of neither pleasure nor pain.

Imāsaṃ kho tvaṃ tissannaṃ vedanānaṃ katamaṃ attato samanupassasī’ti?

在这三种感受中，你把哪一种假定为自我呢？’

Which of these three feelings do you assume to be the self?'

Yasmiṃ, ānanda, samaye sukhaṃ vedanaṃ vedeti, neva tasmiṃ samaye dukkhaṃ vedanaṃ vedeti, na adukkhamasukhaṃ vedanaṃ vedeti;

阿难！当某个时刻感受到乐受时，那个时刻就不会感受到苦受，也不会感受到不苦不乐受；

At a moment when a feeling of pleasure is sensed, no feeling of pain or of neither pleasure nor pain is sensed.

sukhaṃyeva tasmiṃ samaye vedanaṃ vedeti.

那个时刻，只感受到乐受。

Only a feeling of pleasure is sensed at that moment.

Yasmiṃ, ānanda, samaye dukkhaṃ vedanaṃ vedeti, neva tasmiṃ samaye sukhaṃ vedanaṃ vedeti, na adukkhamasukhaṃ vedanaṃ vedeti;

阿难！当某个时刻感受到苦受时，那个时刻就不会感受到乐受，也不会感受到不苦不乐受；

At a moment when a feeling of pain is sensed, no feeling of pleasure or of neither pleasure nor pain is sensed.

dukkhaṃyeva tasmiṃ samaye vedanaṃ vedeti.

那个时刻，只感受到苦受。

Only a feeling of pain is sensed at that moment.

Yasmiṃ, ānanda, samaye adukkhamasukhaṃ vedanaṃ vedeti, neva tasmiṃ samaye sukhaṃ vedanaṃ vedeti, na dukkhaṃ vedanaṃ vedeti;

阿难！当某个时刻感受到不苦不乐受时，那个时刻就不会感受到乐受，也不会感受到苦受；

At a moment when a feeling of neither pleasure nor pain is sensed, no feeling of pleasure or of pain is sensed.

adukkhamasukhāyeva tasmiṃ samaye vedanaṃ vedeti.

那个时刻，只感受到不苦不乐受。

Only a feeling of neither pleasure nor pain is sensed at that moment.

﹝第二十九卷 ➲﹞ 123. Sukhāpi kho, ānanda, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.

阿难！乐受也是无常的、被造作的、缘起的，是必然坏灭、消失、远离、止息之法。

Now, a feeling of pleasure is inconstant, fabricated, dependent on conditions, subject to passing away, dissolution, fading, and cessation.

Dukkhāpi kho, ānanda, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.

阿难！苦受也是无常的、被造作的、缘起的，是必然坏灭、消失、远离、止息之法。

A feeling of pain is inconstant, fabricated, dependent on conditions, subject to passing away, dissolution, fading, and cessation.

Adukkhamasukhāpi kho, ānanda, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.

阿难！不苦不乐受也是无常的、被造作的、缘起的，是必然坏灭、消失、远离、止息之法。

A feeling of neither pleasure nor pain is inconstant, fabricated, dependent on conditions, subject to passing away, dissolution, fading, and cessation.

Tassa sukhaṃ vedanaṃ vediyamānassa ‘eso me attā’ti hoti.

当感受到乐受时，他认为：‘这是我的自我’。

Having sensed a feeling of pleasure as 'my self,'

Tassāyeva sukhāya vedanāya nirodhā ‘byagā [byaggā (sī. ka.)] me attā’ti hoti.

当他自己的乐受止息时，（如果乐受是自我，）那么就会认为：‘我的自我’消失了。

then with the cessation of one's very own feeling of pleasure, 'my self' has perished.

Dukkhaṃ vedanaṃ vediyamānassa ‘eso me attā’ti hoti.

当感受到苦受时，他认为：‘这是我的自我’。

Having sensed a feeling of pain as 'my self,'

Tassāyeva dukkhāya vedanāya nirodhā ‘byagā me attā’ti hoti.

当他自己的苦受止息时，那么就会认为：‘我的自我’消失了。

then with the cessation of one's very own feeling of pain, 'my self' has perished.

Adukkhamasukhāṃ vedanaṃ vediyamānassa ‘eso me attā’ti hoti.

当感受到不苦不乐受时，他认为：‘这是我的自我’。

Having sensed a feeling of neither pleasure nor pain as 'my self,'

Tassāyeva adukkhamasukhāya vedanāya nirodhā ‘byagā me attā’ti hoti.

当他自己的不苦不乐受止息时，那么就会认为：‘我的自我’消失了。

then with the cessation of one's very own feeling of neither pleasure nor pain, 'my self' has perished.

Iti so diṭṭheva dhamme anicca sukha dukkha vokiṇṇaṃ uppāda vaya dhammaṃ attānaṃ samanupassamāno samanupassati, yo so evamāha – ‘vedanā me attā’ti.

所以，那个说‘感受是我的自我’的人，他所假定的自我，就在当下，是无常的、苦乐夹杂的、有生有灭的。

Thus he assumes, assuming in the immediate present a self inconstant, entangled in pleasure and pain, subject to arising and passing away, he who says, 'Feeling is my self.'

Tasmātihānanda, etena petaṃ nakkhamati – ‘vedanā me attā’ti samanupassituṃ.

因此，阿难！这样看来，把‘感受是我的自我’作为观察结论是不恰当的。

Thus in this manner, Ananda, one does not see fit to assume feeling to be the self.

第二节 ❦ 心灵无我──心念住 Appaṭisaṃvedano me attā (My self is oblivious) [30]

﹝第三十卷 ➲﹞ 124. Tatrānanda, yo so evamāha – ‘na heva kho me vedanā attā, appaṭisaṃvedano me attā’ti,

阿难！对于那些说‘感受并非我的自我，我的自我是无感受的（不为感受所动）’的人，

As for the person who says, 'Feeling is not the self: My self is oblivious [to feeling],'

so evamassa vacanīyo – ‘yattha panāvuso, sabbaso vedayitaṃ natthi api nu kho, tattha “ayamahamasmī”ti siyā’”ti?

应该这样对他说：‘朋友！在完全没有任何感受（经验）的地方，还会有“我是”这样的想法吗？’”

he should be addressed as follows: 'My friend, where nothing whatsoever is sensed (experienced) at all, would there be the thought, "I am"?'"

“世尊！不能。”

"No, lord."

“Tasmātihānanda, etena petaṃ nakkhamati – ‘na heva kho me vedanā attā, appaṭisaṃvedano me attā’ti samanupassituṃ.

“因此，阿难！这样看来，把‘感受并非我的自我，我的自我是无感受的’作为观察结论是不恰当的。

"Thus in this manner, Ananda, one does not see fit to assume that 'Feeling is not my self: My self is oblivious [to feeling].'

第三节 ❦ 诸法无我──法念住 Vedanādhammo hi me attā (my self is subject to feeling) [31]

﹝第三十一卷 ➲﹞ 125. Tatrānanda, yo so evamāha – ‘na heva kho me vedanā attā, nopi appaṭisaṃvedano me attā, attā me vediyati, vedanādhammo hi me attā’ti.

阿难！对于那些说：‘感受并非我的自我，我的自我并非无感受，而是我的自我能感受，因为我的自我具有感受的性质’的人，

As for the person who says, 'Neither is feeling my self, nor is my self oblivious [to feeling], but rather my self feels, in that my self is subject to feeling,'

So evamassa vacanīyo – vedanā ca hi, āvuso, sabbena sabbaṃ sabbathā sabbaṃ aparisesā nirujjheyyuṃ. Sabbaso vedanāya asati vedanānirodhā api nu kho tattha ‘ayamahamasmī’ti siyā”ti?

应该这样对他说：‘朋友！如果感受完全地、以各种方式彻底地、毫无剩余地止息了，在感受完全不存在，由于感受的止息，那时还会有“我是”这样的想法吗？’。”

he should be addressed as follows: 'My friend, should feelings altogether and every way stop without remainder, then with feeling completely not existing, owing to the cessation of feeling, would there be the thought, "I am"?'"

“世尊！不能。”

"No, lord."

“Tasmātihānanda, etena petaṃ nakkhamati – ‘na heva kho me vedanā attā, nopi appaṭisaṃvedano me attā, attā me vediyati, vedanādhammo hi me attā’ti samanupassituṃ.

“因此，阿难！这样看来，把‘感受并非我的自我，我的自我并非无感受，而是我的自我能感受，因为我的自我具有感受的性质’作为观察结论是不恰当的。

"Thus in this manner, Ananda, one does not see fit to assume that 'Neither is feeling my self, nor is my self oblivious [to feeling], but rather my self feels, in that my self is subject to feeling.'

第四节 ❦ 圆满涅槃 Parinibbāyati (totally unbound) [32]

﹝第三十二卷 ➲﹞ 126. Yato kho, ānanda, bhikkhu neva vedanaṃ attānaṃ samanupassati,

“阿难！因此，当比丘既不假定感受是自我，

Now, Ananda, in as far as a monk does not assume feeling to be the self,

nopi appaṭisaṃvedanaṃ attānaṃ samanupassati,

也不假定自我是无感受的（不为感受所动），
nor the self as oblivious,

nopi ‘attā me vediyati, vedanādhammo hi me attā’ti samanupassati.

也不假定‘我的自我能感受，因为我的自我具有感受的性质’，
nor that 'My self feels, in that my self is subject to feeling,'

So evaṃ na samanupassanto na ca kiñci loke upādiyati,

他这样不作假定时，就不再执取世间的任何事物。

then, not assuming in this way, he is not sustained by anything (does not cling to anything) in the world.

anupādiyaṃ na paritassati,

不执取故，无有忧惧。

Unsustained, he is not agitated.

aparitassaṃ [aparitassanaṃ (ka.)] paccattaññeva parinibbāyati,

无有忧惧故，他自身就彻底寂灭了（般涅槃）。

Unagitated, he is totally unbound right within.

一、 证无生智 [32]

‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.

他清楚地知道：‘生已尽，梵行已立，所作已办，不受后有！’

He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'

二、 不执臆说 [32]

Evaṃ vimuttacittaṃ kho, ānanda, bhikkhuṃ yo evaṃ vadeyya – ‘hoti tathāgato paraṃ maraṇā itissa diṭṭhī’ti, tadakallaṃ.

阿难！对于这样心解脱的比丘，如果有人说：‘如来死后存在’是他的观点，那是不恰当的；

If anyone were to say with regard to a monk whose mind is thus released that 'The Tathagata exists after death,' is his view, that would be mistaken;

‘Na hoti tathāgato paraṃ maraṇā itissa diṭṭhī’ti, tadakallaṃ.

如果有人说：‘如来死后不存在’……那是不恰当的；
that 'The Tathagata does not exist after death'...

‘Hoti ca na ca hoti tathāgato paraṃ maraṇā itissa diṭṭhī’ti, tadakallaṃ.

如果有人说：‘如来死后既存在又不存在’……那是不恰当的；
that 'The Tathagata both exists and does not exist after death'...

‘Neva hoti na na hoti tathāgato paraṃ maraṇā itissa diṭṭhī’ti, tadakallaṃ.

如果有人说：‘如来死后非存在非不存在’是他的观点，那是不恰当的。

that 'The Tathagata neither exists nor does not exist after death' is his view, that would be mistaken.

Taṃ kissa hetu?

为什么呢？

Why?

① Yāvatā, ānanda, adhivacanaṃ ❶ yāvatā adhivacanapatho, ② yāvatā nirutti ❷ yāvatā niruttipatho, ③ yāvatā paññatti ❸ yāvatā paññattipatho, ④ yāvatā paññā ❹ yāvatā paññāvacaraṃ, ⑤ yāvatā vaṭṭaṃ [yāvatā vaṭṭaṃ vaṭṭati (ka. sī.)], ❺ yāvatā vaṭṭati [yāvatā vaṭṭaṃ vaṭṭati (ka. sī.)], tadabhiññāvimutto bhikkhu,

阿难！比丘已经通过亲证了知解脱了这一切范围：① 名言与 ❶ 名言所指对象的范围、② 语词与 ❷ 语词所指对象的范围、③ 概念与 ❸ 概念所指对象的范围、④ 智慧与 ❹ 智慧所及对象的范围、⑤ 轮回与 ❺ 轮回流转的范围。

Having directly known the extent of ① designation and ❶ the extent of the objects of designation, ② the extent of expression and ➋ the extent of the objects of expression, ③ the extent of description and ➌ the extent of the objects of description, ④ the extent of discernment and ➍ the extent of the objects of discernment, ⑤ the extent to which ➎ the cycle revolves: Having directly known that, the monk is released.

tadabhiññāvimuttaṃ bhikkhuṃ ‘na jānāti na passati itissa diṭṭhī’ti, tadakallaṃ.”

对于这样一位通过亲证了知而解脱的比丘，认为‘他不了知，他不见’是他的观点，那是不恰当的。”

[To say that,] 'The monk released, having directly known that, does not see, does not know is his opinion,' that would be mistaken."

卍　　　　卍　　　　卍

第三章 ✩ 出离想蕴 Discerns the Escape from Consciousness [33~36]

第一节 ❦ 慧解脱 Paññāvimutta [33~34]

一、 九有情居 Nava sattāvāsā [33]

☆ 九有情居 Nava sattāvāsā ➾ ⑴ 欲界人天（六天）、恶处（地狱、饿鬼、傍生）；⑵ 初禅梵身（三天）；⑶ 二禅光音（三天）；⑷ 三禅遍净（三天）；⑸ 无想处（四天）；⑹ 空无边处；⑺ 识无边处；⑻ 无所有处；⑼ 非想非非想处。（不含五净居天）

☆ 四禅九天 ➾ ① 无云天（少福天、小严饰天） Anabhraka、② 福生天（大严饰天） Punyaprasava、③ 广果天（严饰果实天、果实天） Vehapphala、④ 无想天 Asañña-sattā, Asañña-bhava、⑤～⑨ 五净居天 Suddhāvāsa（又名阿毗浮天 Abhibhussa）。

☆ 五净居天 ➾ ⑴ 无烦天 Āviha、⑵ 无热天 Ātappa、⑶ 善见天 Sudassa、⑷ 善现天 Sudassī、⑸ 色究竟天 Akaṇiṭṭha。

☆ 三界 ➾ 总共二十八天，其中天人，色身、形象、福报、功德，各有差别，像是：地球上不同国家、受用资财、生活环境，也各大不相同。

﹝第三十三卷 ➲﹞ 127. “Satta kho, ānanda [satta kho imā ānanda (ka. sī. syā.)], viññāṇaṭṭhitiyo, dve āyatanāni.

“阿难！有七种识住和两种处。

"Ananda, there are these seven stations of consciousness and two spheres.

✩ 七识住 Satta viññāṇaṭṭhiti (Seven Stations of Consciousness) [33]

Katamā satta?

哪七种识住？

Which seven?

1. 欲界人天、恶处 [33]

Santānanda, sattā nānattakāyā nānattasaññino, seyyathāpi manussā, ekacce ca devā, ekacce ca vinipātikā.

阿难！有些众生身形各异、感知各异，例如人类、某些天神和某些堕恶道者。

There are beings with diversity of body and diversity of perception, such as human beings, some devas, and some beings in the lower realms.

Ayaṃ paṭhamā viññāṇaṭṭhiti.

这是第一识住。

This is the first station of consciousness.

2. 初禅梵身 [33]

Santānanda, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā.

阿难！有些众生身形各异、感知单一，例如由初禅而生的梵众天神。

There are beings with diversity of body and singularity of perception, such as the devas of the Brahma hosts generated by the first [jhana] and some beings in the four realms of deprivation.

Ayaṃ dutiyā viññāṇaṭṭhiti.

这是第二识住。

This is the second station of consciousness.

3. 二禅光音 [33]

Santānanda, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā.

阿难！有些众生身形单一、感知各异，例如光音天神。

There are beings with singularity of body and diversity of perception, such as the Radiant Devas.

Ayaṃ tatiyā viññāṇaṭṭhiti.

这是第三识住。

This is the third station of consciousness.

4. 三禅遍净 [33]

Santānanda, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā.

阿难！有些众生身形单一、感知单一，例如遍净天神。

There are beings with singularity of body and singularity of perception, such as the Beautifully Lustrous Devas.

Ayaṃ catutthī viññāṇaṭṭhiti.

这是第四识住。

This is the fourth station of consciousness.

5. 空无边处 [33]

Santānanda, sattā sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā.

阿难！有些众生完全超越色想，灭除有对想，不作意种种想，感知‘空无边’，生于空无边处。

There are beings who,with the complete transcending of perceptions of [physical] form, with the disappearance of perceptions of resistance, and not heeding perceptions of diversity, [perceiving,] 'Infinite space,' arrive at the dimension of the infinitude of space.

Ayaṃ pañcamī viññāṇaṭṭhiti.

这是第五识住。

This is the fifth station of consciousness.

6. 识无边处 [33]

Santānanda, sattā sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanūpagā.

阿难！有些众生完全超越空无边处，感知‘识无边’，生于识无边处。

There are beings who, with the complete transcending of the dimension of the infinitude of space, [perceiving,] 'Infinite consciousness,' arrive at the dimension of the infinitude of consciousness.

Ayaṃ chaṭṭhī viññāṇaṭṭhiti.

这是第六识住。

This is the sixth station of consciousness.

7. 无所有处 [33]

Santānanda, sattā sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā.

阿难！有些众生完全超越识无边处，感知‘无所有’，生于无所有处。

There are beings who, with the complete transcending of the dimension of the infinitude of consciousness, [perceiving,] 'There is nothing,' arrive at the dimension of nothingness.

Ayaṃ sattamī viññāṇaṭṭhiti.

这是第七识住。

This is the seventh station of consciousness.

✩ 二想处 Dve āyatanāni [33]

8. 无想处 [33]

Asaññasattāyatanaṃ

两种处，第一是无想有情处；

"The dimension of non-percipient beings and,

9. 非想非非想处 [33]

nevasaññānāsaññāyatanameva dutiyaṃ.”

第二是非想非非想处。”

second, the dimension of neither perception nor non-perception. [These are the two spheres.]"

二、 如实出离 [34]

﹝第三十四卷 ➲﹞ 128. “Tatrānanda, yāyaṃ paṭhamā viññāṇaṭṭhiti nānattakāyā nānattasaññino, seyyathāpi manussā, ekacce ca devā, ekacce ca vinipātikā.

“阿难！对于这第一识住——身形各异、感知各异的众生，例如人类、某些天神和某些堕恶道者：

"Now, as for the first station of consciousness ─ beings with diversity of body and diversity of perception, such as human beings, some devas, and some beings in the lower realms:

Yo nu kho, ānanda, tañca pajānāti, tassā ca samudayaṃ pajānāti, tassā ca atthaṅgamaṃ pajānāti, tassā ca assādaṃ pajānāti, tassā ca ādīnavaṃ pajānāti, tassā ca nissaraṇaṃ pajānāti, kallaṃ nu tena tadabhinanditun”ti?

阿难！如果有人如实了知它，了知它的生起，了知它的灭去，了知它的诱惑，了知它的过患，了知从它的出离，那么，通过这种了知，他还适合在那里欢喜吗？”

“世尊！不适合。”

"No, lord."

…pe…

“阿难！对于这第七识住——完全超越识无边处，感知‘无所有’，生于无所有处的众生……如果有人如实了知它……了知从它的出离，那么，通过这种了知，他还适合在那里欢喜吗？”“世尊！不适合。”

And as for the seventh station of consciousness ─ beings who, with the complete transcending of the dimension of the infinitude of consciousness, [perceiving,] 'There is nothing,' arrive at the dimension of nothingness: If one discerns that [station of consciousness], discerns its origination, discerns its passing away, discerns its allure, discerns its drawbacks, discerns the escape from it, would it be proper, by means of that [discernment] to take delight there?"

“世尊！不适合。”

"No, lord."

“tatrānanda, yamidaṃ asaññasattāyatanaṃ.

“阿难！对于这无想有情处：

Now, as for the dimension of non-percipient beings: If one discerns that [sphere], discerns its origination, discerns its passing away, discerns its allure, discerns its drawbacks, discerns the escape from it, would it be proper, by means of that [discernment] to take delight there?"

Yo nu kho, ānanda, tañca pajānāti, tassa ca samudayaṃ pajānāti, tassa ca atthaṅgamaṃ pajānāti, tassa ca assādaṃ pajānāti, tassa ca ādīnavaṃ pajānāti, tassa ca nissaraṇaṃ pajānāti, kallaṃ nu tena tadabhinanditun”ti?

阿难！如果有人如实了知它，了知它的生起，了知它的灭去，了知它的诱惑，了知它的过患，了知从它的出离，那么，通过这种了知，他还适合在那里欢喜吗？”

“世尊！不适合。”

"No, lord."

“Tatrānanda, yamidaṃ nevasaññānāsaññāyatanaṃ.

“阿难！对于这非想非非想处：

And as for the dimension of neither perception nor non-perception: If one discerns that [sphere], discerns its origination, discerns its passing away, discerns its allure, discerns its drawbacks, discerns the escape from it, would it be proper, by means of that [discernment] to take delight there?"

Yo nu kho, ānanda, tañca pajānāti, tassa ca samudayaṃ pajānāti, tassa ca atthaṅgamaṃ pajānāti, tassa ca assādaṃ pajānāti, tassa ca ādīnavaṃ pajānāti, tassa ca nissaraṇaṃ pajānāti, kallaṃ nu tena tadabhinanditun”ti?

阿难！如果有人如实了知它，了知它的生起，了知它的灭去，了知它的诱惑，了知它的过患，了知从它的出离，那么，通过这种了知，他还适合在那里欢喜吗？”

“世尊！不适合。”

"No, lord."

三、 慧解脱者──由九有情居出离 Paññāvimutta [34]

“Yato kho, ānanda, bhikkhu imāsañca sattannaṃ viññāṇaṭṭhitīnaṃ imesañca dvinnaṃ āyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādā vimutto hoti,

“因此，阿难！当比丘如实了知这七种识住和两种处的生起、灭去、诱惑、过患以及从它们的出离之后，通过无执取而获得解脱时，

"Ananda, when knowing ─ as they actually are ─ the origination, passing away, allure, drawbacks of ─ and escape from ─ these seven stations of consciousness and two spheres, a monk is released through lack of clinging,

ayaṃ vuccatānanda, bhikkhu paññāvimutto.”

阿难！这位比丘被称为慧解脱者。”

he is said to be a monk released through discernment."

卍　　　　卍　　　　卍

第二节 ❦ 八种俱解脱 Ubhatobhāgavimuttiyā [35~36]

☆ 八胜处 aṭṭha abhibhāyatana ➾ ➊ 心系念住、少量色光，➋ 心系念住、无量色光，➌ 心无系念、少量色光，➍ 心无系念、无量色光，➎ 心无系念、青色净光，➏ 心无系念、黄色净光，➐ 心无系念、红色净光，➑ 心无系念、白色净光。

☆ 八解脱（八种俱解脱） aṭṭha vimokkha ➾ ➊ 心系念住（如第一、二胜处）、➋ 心无系念（如第三、四胜处）、➌ 清净胜解（如第五～八胜处）、➍ 空无边处、➎ 识无边处、➏ 无所有处、➐ 非非想处、➑ 想受灭尽。

一、 证八解脱 Aṭṭha vimokkhā (Eight Emancipations) [35]

﹝第三十五卷 ➲﹞ 129. “Aṭṭha kho ime, ānanda, vimokkhā. Katame aṭṭha?

“阿难！有这八种解脱。哪八种？

"Ananda, there are these eight emancipations. Which eight?

第一解脱 ✩ 心系念住 ➾ 如第一、第二胜处 [35]

Rūpī rūpāni passati

自身有色想（内在感知色），外观诸色（观察外在色相）。

Possessed of form, one sees forms.

ayaṃ paṭhamo vimokkho.

这是第一解脱。

This is the first emancipation.

第二解脱 ✩ 心无系念 ➾ 如第三、第四胜处 [35]

Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati,

自身无色想（内在不感知色），外观诸色（观察外在色相）。

Not percipient of form internally, one sees forms externally.

ayaṃ dutiyo vimokkho.

这是第二解脱。

This is the second emancipation.

第三解脱 ✩ 清净胜解 ➾ 如第五、第六、第七、第八胜处 [35]

Subhanteva adhimutto hoti,

只专注于净（美）相而胜解。

One is intent only on the beautiful.

ayaṃ tatiyo vimokkho.

这是第三解脱。

This is the third emancipation.

第四解脱 ✩ 空无边处 ➾ 如空无边处定 [35]

Sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati,

完全超越色想，灭除有对想，不作意种种想，感知‘空无边’，进入并安住于空无边处。

With the complete transcending of perceptions of [physical] form, with the disappearance of perceptions of resistance, and not heeding perceptions of diversity, [perceiving,] 'Infinite space,' one enters and remains in the dimension of the infinitude of space.

ayaṃ catuttho vimokkho.

这是第四解脱。

This is the fourth emancipation.

第五解脱 ✩ 识无边处 ➾ 如识无边处定 [35]

Sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati,

完全超越空无边处，感知‘识无边’，进入并安住于识无边处。

With the complete transcending of the dimension of the infinitude of space, [perceiving,] 'Infinite consciousness,' one enters and remains in the dimension of the infinitude of consciousness.

ayaṃ pañcamo vimokkho.

这是第五解脱。

This is the fifth emancipation.

第六解脱 ✩ 无所有处 ➾ 如无所有处定 [35]

Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati,

完全超越识无边处，感知‘无所有’，进入并安住于无所有处。

With the complete transcending of the dimension of the infinitude of consciousness, [perceiving,] 'There is nothing,' one enters and remains in the dimension of nothingness.

ayaṃ chaṭṭho vimokkho.

这是第六解脱。

This is the sixth emancipation.

第七解脱 ✩ 非非想处 ➾ 如非想非非想处定 [35]

Sabbaso ākiñcaññāyatanaṃ samatikkamma ‘nevasaññānāsaññā’yatanaṃ upasampajja viharati,

完全超越无所有处，进入并安住于非想非非想处。

With the complete transcending of the dimension of nothingness, one enters and remains in the dimension of neither perception nor non-perception.

ayaṃ sattamo vimokkho.

这是第七解脱。

This is the seventh emancipation.

第八解脱 ✩ 想受灭尽 ➾ 如想受灭尽定 [35]

Sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati,

完全超越非想非非想处，进入并安住于想受灭尽定。

With the complete transcending of the dimension of neither perception nor non-perception, one enters and remains in the cessation of perception and feeling.

ayaṃ aṭṭhamo vimokkho.

这是第八解脱。

This is the eighth emancipation."

Ime kho, ānanda, aṭṭha vimokkhā.”

阿难！这就是八解脱。”

"These, Ananda, are the eight emancipations."

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二、 俱解脱者──心解脱、慧解脱 Ubhatobhāgavimuttiyā [36]

☆ 省察三禅相 Tīṇi nimittāni manasi kātabbaṃ (AN 3.103) ➾ ① 三昧禅相 samādhinimittaṃ、② 精勤禅相 paggahanimittaṃ、③ 舍心禅相 upekkhānimittaṃ。

☆ 四净定 Cattāro samādhī (AN 6.71) ➾ ① 舍分定（顺退分定：退步） hānabhāgiyo、② 止分定（顺住分定：不进不退） ṭhitibhāgiyo、③ 胜分定（顺胜进分定：进步） visesabhāgiyo、④ 决择分定（顺决择分定：悟无漏智） nibbedhabhāgiyo。

☆ 五正定分 Pañcaṅgiko sammāsamādhi (AN 5.28) ➾ ① 喜遍满（初禅） pītipharaṇatā、② 乐遍满（二禅） sukhapharaṇatā、③ 心遍满（三禅） cetopharaṇatā、④ 光明遍满（四禅） ālokapharaṇatā、⑤ 禅相观察（观三禅相：三昧、精勤、舍心） paccavekkhaṇanimittaṃ。

☆ 五禅支 Pañca-jhāna-aṅga (MN 43, 454) ➾ ① 寻（转向） vitakko ca vattati、② 伺 vicāra、③ 喜 pīti、④ 乐 sukha、⑤ 一心顶点（最初心意） cittekaggatā。

☆ 禅定五自在 Pañca-vasī (Ps 2, 85) ➾ ① 转向自在 āvajjana、② 入定自在（三摩钵底、三摩半那、等至、正受） samāpajjana, samāpatti, samāpanna、③ 住定自在（决意自在、三摩呬多、等引） ṭhiti, adhiṭṭhāna, samāhita、④ 出定自在 vuṭṭhāna、⑤ 省察自在 paccavekkhaṇā。

☆ 八解脱八自在 Aṭṭha vimokkhā aṭṭha icchaka (DN 15, 130) ➾ ① 顺入禅定 anuloma、② 逆入禅定 paṭiloma、③ 顺逆入定 anuloma-paṭiloma、④ 何处想要（转向自在） yatthicchaka、⑤ 何时想要（省察自在） yadicchaka、⑥ 住定自在 yāvaticchaka、⑦ 入定自在 samāpajjati、⑧ 出定自在 vuṭṭhāti。

﹝第三十六卷 ➲﹞ 130. “Yato kho, ānanda, bhikkhu ime aṭṭha vimokkhe

“阿难！因此，当比丘对于这八种解脱，

"Now, when a monk attains these eight emancipations

anulomampi samāpajjati,

① 能够顺次证入；
in forward order,

paṭilomampi samāpajjati,

② 能够逆次证入；
in reverse order,

anulomapaṭilomampi samāpajjati,

③ 能够顺逆交替证入；
in forward and reverse order,

yatthicchakaṃ

④ 能够随心所欲地在任何（解脱）中证入和出定，
when he attains them and emerges from them wherever he wants,

yadicchakaṃ

⑤ 随心所欲地（证入和出定），
however he wants, and for as long as he wants,

yāvaticchakaṃ

⑥ 随心所欲地持续（安住于任何解脱中）；

samāpajjatipi

⑦ 能够证入；

vuṭṭhātipi.

⑧ 能够出定。

Āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati,

并且，通过诸漏（烦恼）的灭尽，在当下通过亲证了知并实现无漏的心解脱、慧解脱而安住，
when through the ending of the mental fermentations he enters and remains in the fermentation-free awareness-release and discernment-release, having directly known it and realized it in the here and now,

ayaṃ vuccatānanda, bhikkhu ubhatobhāgavimutto.

阿难！这位比丘被称为俱分解脱者（在定解脱和慧解脱两方面都获得解脱）。

he is said to be a monk released in both ways.

Imāya ca ānanda ubhatobhāgavimuttiyā aññā ubhatobhāgavimutti uttaritarā vā paṇītatarā vā natthī”ti. Idamavoca bhagavā.

阿难！没有其他任何一种俱分解脱比这种俱分解脱更高超或更殊胜了！”世尊这样说道。

And as for another release in both ways, higher or more sublime than this, there is none." That is what the Blessed One said.

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第三篇 结 语 (Epilog) [36]

Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.

尊者阿难心满意足，

欢喜信受世尊所说的话！

Gratified, Ven. Ananda delighted in the Blessed One's words.

Mahānidānasuttaṃ niṭṭhitaṃ dutiyaṃ.

大缘经 ～大品‧第二经终

The Great Causes Discourse: the Second.

～《长部经典‧大品‧Mahānidānasutta 大缘经》(DN 15, 95-130)

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2567.7.7 心 法师 修订】

【佛历 2555.7.13 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【1】Dīghanikāya 长部经典 (DN 1-34, 1360)/《2》Mahāvaggapāḷi 大品 (DN 14-23, 1-441)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3. Mahāparinibbānasutta 大般涅槃经 (DN 16, 131-240)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Mahāparinibbānasuttaṃ

大般涅槃经

Last Days of the Buddha

【 English Translated from the Pali by Sister Vajira & Francis Story 】

《大般涅槃经》目录 (Contents)

☆ 八分舍利 ➾

☆ 供养瓶塔与灰塔 ➾

☆ 佛教地理 ➾

大般涅槃经 Mahāparinibbānasuttaṃ / Last Days of the Buddha (DN 16, 131-240) [1~110]

第一诵品 灵鹫山上 Part One: In Magadha [1~24]

第一品 ✫　 禹舍礼佛 Vassakārabrāhmaṇo [3]

第二品 ✫　 国不退法 Rājaaparihāniyadhammā / Conditions of a Nation's Welfare [4~5]

第三品 ✫　 僧不退法 Bhikkhuaparihāniyadhammā / Welfare of the Bhikkhus [6~14]

第四品 ✫　 舍利弗——作狮子吼 Sāriputtasīhanādo / Sariputta's Lion's Roar [15~17]

第五品 ✫　 波吒厘村——华氏城 Pāṭaligāma / Pataliputta [18~24]

第二诵品 经拘利村 Part Two: The Journey to Vesali [25~35]

第一品 ✫　 见四圣谛 Ariyasaccakathā / The Four Noble Truths [25]

第二品 ✫　 住拘利村 At Kotigama [25]

第三品 ✫　 修行果位 Anāvattidhammasambodhiparāyaṇā / The Four Specific Attainments [26~27]

第四品 ✫　 宣说法镜 Dhammādāsadhammapariyāyā / The Mirror of the Dhamma [28~29]

第五品 ✫　 正念、正知 ─➢ 圆满戒、定、慧！ [29~30]

第六品 ✫　 庵婆波利 Ambapālīgaṇikā / Ambapali and the Licchavis [31~32]

第七品 ✫　 居竹林村 Veḷuvagāmavassūpagamanaṃ [33]

第八品 ✫　 世尊痢病 The Blessed One's Deadly Sickness [34~35]

第三诵品 在毗舍离 Nimittobhāsakathā / Relinquishing the Will to Live [36~55]

第一品 ✫　 阿难迷惑 The Blessed One's Prompting [36~37]

第二品 ✫　 魔请涅槃 Mārayācanakathā / Mara's Appeal [38]

第三品 ✫　 世尊舍寿 Āyusaṅkhāraossajjanaṃ / The Blessed One Relinquishes His Will to Live [38~39]

第四品 ✫　 大地震因 Mahābhūmicālahetu / Eight Causes of Earthquakes [40~41]

第五品 ✫　 人天八众 Aṭṭha parisā / Eight Assemblies [42]

第六品 ✫　 修八胜处 Aṭṭha abhibhāyatanāni / Eight Fields of Mastery [43]

第七品 ✫　 证八解脱 Aṭṭha vimokkhā / Eight Liberations [44]

第八品 ✫　 魔初试探 Mara's Former Temptation [45~47]

第九品 ✫　 求佛住寿 Ānandayācanakathā / Ananda's Appeal [48~53]

第十品 ✫　 重阁讲堂 The Last Admonition [53~55]

第四诵品 最后膳食 Nāgāpalokitaṃ / Part Four: The Last Meal [56~67]

第一品 ✫　 赴犍荼村 The Elephant's Look [56~58]

第二品 ✫　 纯陀供食 Kammāraputtacundavatthu / The Buddha's Last Meal [59~60]

第三品 ✫　 河水澄清 Pānīyāharaṇaṃ / The Clearing of the Waters [61]

第四品 ✫　 福贵金衣 Pukkusamallaputtavatthu / Pukkusa the Malla [62~65]

第五品 ✫　 沐俱多河 At the Kakuttha River [66]

第六品 ✫　 安慰纯陀 Relieving Cunda's Remorse [67]

第五诵品 拘尸那罗 Part Five: At Kusinara [68~85]

第一品 ✫　 娑罗双树 Yamakasālā / Last Place of Rest [68~69]

第二品 ✫　 诸天悲伤 Upavāṇatthero / The Grief of the Gods [70~71]

第三品 ✫　 增益善心 Ananda's Concern [72]

第四品 ✫　 四处圣地 Catusaṃvejanīyaṭṭhānāni / Four Places of Pilgrimage [72]

第五品 ✫　 阿难提问 Ānandapucchākathā [73~75]

第六品 ✫　 四种圣塔 Thūpārahapuggalo [76]

第七品 ✫　 阿难恸哭 Ananda's Grief [77]

第八品 ✫　 赞赏阿难 Ānandaacchariyadhammo / Praise of Ananda [78~79]

第九品 ✫　 选涅槃地 Mahāsudassanasuttadesanā / The Past Glory of Kusinara [80]

第十品 ✫　 末罗哀悼 Mallānaṃ vandanā / Lamentation of the Mallas [81]

第十一品 ✫　 须跋陀罗 Subhaddaparibbājakavatthu / The Last Convert [82~83]

第十二品 ✫　 八圣道分 The Lion's Roar [84~85]

第六诵品 涅槃遗教 The Passing Away [86~109]

第一品 ✫　 最后教导 Tathāgatapacchimavācā / The Blessed One's Final Exhortation [86~88]

第二品 ✫　 佛入涅槃 Parinibbutakathā / How the Blessed One Passed into Nibbana [89]

第三品 ✫　 人天哀悼 The World's Echo [90~96]

第四品 ✫　 供养遗体 Buddhasarīrapūjā / Homage to the Remains [97~100]

第五品 ✫　 摩诃迦叶 Mahākassapattheravatthu [101~105]

第六品 ✫　 八分舍利 Sarīradhātuvibhājanaṃ / Partition of the Relics [106~108]

第七品 ✫　 起十佛塔 Dhātuthūpapūjā [109]

结语偈颂 The Epilog's Chant [110]

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☆ 八分舍利 ➾

➊ 摩揭陀国王阿阇世（ Māgadha Ajātasattu ）；

➋ 毗舍离的离车族（ Vesālikā Licchavī ）；

➌ 迦毗罗卫城的释迦族（ Kapilavatthuvāsī Sākya ）；

➍ 遮罗颇的跋离族（ Allakappakā Bulaya 遮罗颇，

亦名：优楼频螺、木瓜林 Uruvelakappa ）；

➎ 罗摩伽的拘利族（ Rāmagāmakā Koḷiyā ）；

➏ 毗留提的婆罗门（ Veṭṭhadīpako Brāhmaṇo ）；

➐ 波婆的末罗族（ Pāveyyakā Mallā ）；

➑ 拘尸那罗的末罗族（ Kosinārakā Mallā ）。

☆ 供养瓶塔与灰塔 ➾

➊ 瓶塔：香姓婆罗门（ Doṇa 荼毗或度量的意思，

Doṇassa Brāhmaṇassa 他译：头那婆罗门）；

➋ 灰塔：毕钵梨瓦那的莫利耶族（ Pippalivaniyā Moriyā ）。

☆ 佛教地理 ➾

（一）佛陀从灵鹫山、王舍城至拘尸那罗的路线图 ➥

❶ 灵鹫山 Gijjhakūṭa ☞

今名： Gridhkut Peak, Rajgir,

印度比哈尔邦 803116。

❷ 王舍城 Rājagaha ☞

摩揭陀国 Māgadha 的首都，

今名： Rajgir, 印度比哈尔邦。

❸ 那烂陀村落 Nāḷandā ☞

今名： Nalanda Excavated Site,

Nalanda University Site Rd, Bargaon,

印度比哈尔邦 803111。

❹ 华氏城 Pāṭaligāma ☞

亦名：波吒厘村，

今名：帕特纳 Patna, 印度比哈尔邦。

❺ 拘利村 Koṭigāma ☞

今名： Terahrasia 印度比哈尔邦。

❻ 那提迦村 Nātikā ☞

东南：繁耆迦精舍 Giñjakāvasatha ，

亦名：砖瓦之家、炼瓦堂，

今名： Moazampur, 印度比哈尔邦 844102。

❼ 竹林村 Veḷuvagāma ☞

今名： Jalalpur Urf Bishunpur Gamhir,

印度比哈尔邦 844121。

❽ 毗舍离 Vesāli ☞

离车国 Vajjī 的首都，

今名： Vaishali, 印度比哈尔邦 844128。

佛经景点：

⑴ 重阁讲堂 Kūṭāgārasālā ，

亦名：美音精舍。位于毗舍离城西边的大林中。

今名： Kutagarasala, Kolhua, 印度比哈尔邦 844128。

⑵ 庵婆波利林 Ambapālivana ，位于毗舍离城东北方，

游女庵婆波利所提供佛陀说法的一处精舍，

今名： Rampur Phagu, 印度比哈尔邦 843143。

❾ 犍荼村 Bhaṇḍagāma ☞

今名： Mozammatpur, 印度比哈尔邦。

❿ 跋提村 Hatthigāma ☞

今名： Hussaini, 印度比哈尔邦。

凯萨里亚大塔（拜钵宝塔） Kesaria 在跋提村的东南方，

地址： Kesariya, 印度比哈尔邦 845424。

⓫ 芒果村 Ambagāma ☞

今名： Khajuriya, 印度比哈尔邦。

⓬ 阎浮村 Jambugāma ☞

今名： Banakata, Gopalganj, 印度比哈尔邦。

⓭ 菩伽城 Bhoganagara ☞

今名： Kuchaikote, 印度比哈尔邦。

⓮ 波婆城 Pāva ☞

今名： Fazilnagar, 印度北方邦 274401。

⓯ 拘尸那罗 Kusināra ☞

今名： Kushinagar, 印度北方邦。

（二）巴婆利师徒访佛所经过的路线图 ➥

《增支部经典‧四集‧初五十经篇‧轮品‧头那婆罗门经》说示（世尊足迹）：

佛走在郁迦罗到制多毗耶的路上，

遇到了巴婆利婆罗门的徒弟头那。

头那婆罗门（ Doṇa ）或有翻译：香姓婆罗门。

❶ 蜥蜴河（ Godhāvarī ，

今名：哥达瓦里河 Godavari River ）。

❷ 阿湿波（ Assaka ，位于十六大国最南部，

哥达瓦里河 Godavari River 上游地区，

今名：马哈拉施特拉邦 Maharashtra 东部地区，

首都：褒惶那城 Potana ，亦名：补怛洛迦，

今名：南杜拉 Nandura, Buldana,

印度马哈拉施特拉邦）。

❸ 阿逻迦（ Aḷaka ，哥达瓦里河畔的一个国家，

今名：艾哈迈德讷格尔县 Ahmednagar,

印度马哈拉施特拉邦）。

❹ 渡津城（ Patiṭṭhāna ，阿逻迦国 的首都，

今名：派坦 Paithan, 印度马哈拉施特拉邦 431107）。

❺ 摩醯沙底（ Māhissati ，阿槃提 Avanti ，

拥有两个分国，南方的国都，

今名：马赫斯赫瓦尔 Maheshwar, 印度中央邦 451224）。

❻ 优禅尼（ Ujjeni ，阿槃提国 Avanti 北方的首都，

今名：邬阇衍那 Ujjain, 印度中央邦）。

❼ 牧牛城（ Gonaddha ，亦名：瞿那陀、哥达城，

今名： Shyampur, 印度中央邦 466651）。

❽ 卑地写（ Vedisa ，

今名：维迪斯哈 Vidisha, 印度中央邦 464001。

⑴ 其西南角的桑吉村，有最古老的佛塔古迹，

地址：桑吉 Sanchi 印度中央邦）。

❾ 婆那城（ Vanasavhaya ，

今名：帕纳 Panna, 印度中央邦 488001）。

❿ 憍赏弥（ Kosambi ，

今名：安拉阿巴德市 Allahablad, Prayagraj ，

科桑村 Kosam Khiraj, 印度北方邦 212214）。

⓫ 车城（ Sāketa ，亦名：沙计多，

今名：阿约提亚 Ayodhya, 印度北方邦）。

⓬ 舍卫城（ Sāvatthi ，

今名： Shravasti, 印度北方邦 271805；

⑴ 祇园精舍 Jetavana ，

今名： Jetavana, Katra, 印度北方邦 271805）。

⓭ 制多毗耶（ Setabya ，

今名： Mata Rahiya Devi Temple,

Rampur Range, 印度北方邦 271203。

⑴ 郁迦罗 Ukkaṭṭha ，

今名： Patthardaihiya, 尼泊尔 32800）。

⓮ 迦毗罗卫（ Kapilavatthu ，

释迦族迦毗罗卫国的首都，

今名： Kapilvastu, 尼泊尔 32800）。

⓯ 拘尸那罗（ Kusināra ，

今名： Kushinagar, 印度北方邦）。

⓰ 波婆城（ Pāva ，

今名： Fazilnagar, 印度北方邦 274401）。

⓱ 菩伽城（ Bhoganagara ，

今名： Kuchaikote, 印度比哈尔邦）。

⓲ 毗舍离（ Vesāli ，跋耆国的首都，

今名： Vaishali, 印度比哈尔邦 844128）。

⓳ 王舍城（ Rājagaha ，摩揭陀国 Māgadha 的首都，

今名： Rajgir, 印度比哈尔邦）。

⓴ 石塔寺（ Pāsāṇaka Cetiya ，

巴婆利师徒访佛求法的终点站，

位于王舍城向西行约50公里处。

今名： Kawadol Hills,

Agamkuya, 印度比哈尔邦）。

（三）佛陀时代的古印度重要列国首都 ➥

《增支部经典‧八集‧初五十经篇‧布萨品‧布萨广说经》说示（十六大国）：

⑴ 鸯伽国 Aṅgānaṃ ；

⑵ 摩揭陀国 Magadhānaṃ ；

⑶ 迦尸国 Kāsīnaṃ ；

⑷ 拘萨罗国 Kosalānaṃ ；

⑸ 跋耆族 Vajjīnaṃ ；

⑹ 末罗族 Mallānaṃ ；

⑺ 支提国 Cetīnaṃ ；

⑻ 拔沙国 Vaṅgānaṃ ；

⑼ 俱卢国 Kurūnaṃ ；

⑽ 般遮罗国 Pañcālānaṃ ；

⑾ 摩差国 Macchānaṃ ；

⑿ 苏罗娑国 Sūrasenānaṃ ；

⒀ 阿湿波国 Assakānaṃ ；

⒁ 阿槃提国 Avantīnaṃ ；

⒂ 犍陀罗国 Gandhārānaṃ ；

⒃ 剑浮沙国 Kambojānaṃ 。

⒜ 贵族共和国 ☞

① 跋耆族 Vajjī ➾

跋耆族包括南、北两个贵族共和国：

⑴ 北边：毗提诃国 Videha ，亦名：韦提希国，

首都：弥体罗城 Mithilā ，亦名：弥絺罗、弥萨罗、米则拉城，

今名：贾纳克布尔 Janakpur 尼泊尔。

⑵ 南边：离车族 Licchavī ，

首都：毗舍离城 Vesāli ，亦名：吠舍离，

今名： Vaishali, 印度比哈尔邦 844128。

② 末罗族 Mallā ➾

首都：拘尸那罗城 Kusināra ，

今名： Kushinagar, 印度北方邦。

③ 释迦族 Sākya ➾

首都：迦毗罗卫城 Kapilavatthu ，

今名： Kapilvastu, 尼泊尔 32800。

④ 拘利族 Koḷiyā ➾

属于释迦族的分支，

拘利族拥有南、北两个主要定居地方：

⑴ 北边：天现国 Devadaha ，

亦名：帕拉西国 Parasi 、蓝摩国，

今名： Devdaha Municipality, 尼泊尔。

拘利族与释迦族，以伦毗尼 Rohinī 河为边界，

首都：天臂城 Devadaha ，

亦名：提婆陀诃、提婆达诃，

今名： Devdaha Municipality, 尼泊尔。

⑵ 南边：蓝摩国 Rāmagāma ，

亦名：蓝莫国，

首都：罗摩伽村 Rāmagāmakā ，

今名： Beloan 附近，印度比哈尔邦 841235。

⒝ 君主制国家 ☞

⑤ 鸯伽国 Aṅgā ➾

亦名：瞻波国，位处十六大国的最东部，

首都：瞻波城 Campā ，

今名： Bhagalpur, 印度比哈尔邦。

⑴ 阿波那城 Āpaṇa ，

位于摩醯河（戈西河 Mahī ）以北的鸯崛多罗波地区 Aṅguttarāpa ，

今名： Balia 印度比哈尔邦 853204。

⑥ 摩揭陀国 Māgadha ➾

首都：王舍城 Rājagaha ，

今名： Rajgir, 印度比哈尔邦。

⑦ 迦尸国 Kāsi ➾

首都：波罗奈城 Bārānasī ，东北角：鹿野苑，

亦名：波罗奈国，

今名：瓦拉那西市 Varanasi 。

⑧ 拘萨罗国 Kosala ➾

首都：舍卫城 Sāvatthi ，

今名： Shravasti, 印度北方邦 271805。

⑨ 支提国 Cetī ➾

亦名：车底国，首都：安巴提达村 Ambatittha ，

今名：班达县 Banda, 印度北方邦 210001。

⑩ 拔沙国 Vaṅgā ➾

首都：不详，

今名：孟加拉国 Bangladesh ，

首都：达卡 Dacca 。

⑪ 俱卢国 Kurū ➾

亦名：拘楼国、居楼国，

境内名城：调牛聚落 Kammāsadhamma ，

佛陀在此讲解大念住经，

今名： Bamnauli 附近, 印度北方邦 250404。

首都：天帝城 Indapatta ，

今名：新德里 New Delhi 。

⑫ 般遮罗国 Pañcāla ➾

在印度北方邦，

以恒河为界，分为南、北两部份。

⑴ 北般遮罗首都：阿喜制罗多城，梵语 Ahichatra ，

今名：巴雷利县 Bareilly, 拉姆讷格尔镇 Ram Nagar 附近。

⑵ 南般遮罗首都：剑毕离城，梵语 Kampilya ，

今名：法鲁卡巴德县 Farrukhabad,

卡姆皮尔镇 Kampil 附近。

⑬ 摩差国 Macchā ➾

亦名：婆蹉国 Matsya ，

首都：毗罗陀那伽多城，梵语 Viratanagara ，

今名：斋浦尔 Jaipur 附近，印度拉贾斯坦邦。

⑭ 苏罗娑国 Sūrasena ➾

首都：马图拉城 Madhurā ，

今名： Mathura, 印度北方邦。

⑮ 阿湿波国 Assakā ➾

位于十六大国最南部，

哥达瓦里河 Godavari River 上游地区，

今名：马哈拉施特拉邦 Maharashtra 东部地区。

首都：褒惶那城 Potana ，亦名：补怛洛迦，

今名：南杜拉 Nandura, Buldana ，印度马哈拉施特拉邦。

⑯ 阿逻迦国 Aḷaka ➾

哥达瓦里河畔的一个国家，

位于阿湿波西方，边界与其重叠，

今名：艾哈迈德讷格尔县 Ahmednagar ，印度马哈拉施特拉邦。

首都：渡津城 Patiṭṭhāna ，

今名：派坦 Paithan ，印度马哈拉施特拉邦 431107。

⑰ 阿槃提国 Avantī ➾

阿槃提拥有两个分国，

⑴ 在北方以优禅尼城 Ujjeni 为首都，

今名：邬阇衍那 Ujjain 。

⑵ 在南方以摩醯沙底城 Māhissati 为国都，

今名：马赫斯赫瓦尔 Maheshwar 。

⑶ 大迦旃延尊者，生于邬阇衍那 Ujjain，

很多时间居住在拘罗罗伽罗城 Kuraraghare 附近──

波楼多 Pavatte / Papāte Pabbate 的山中说法，

具寿守笼那前去听法，遂依大迦旃延出家受具，

其后随师到舍卫城拜见佛陀，修观成阿罗汉。

今名：Borkhedi 山附近，印度中央邦 453441。

⑱ 犍陀罗国 Gandhārā ➾

亦名：乾陀罗、香风国，

今巴基斯坦西北、阿富汗东部。

首都：呾叉始罗城 Takkasilā ，亦名：竺刹尸罗、得叉尸罗，

位于巴基斯坦首都伊斯兰马巴德 Islamabad 的西北角，

今名：巴基斯坦国旁遮普省塔克西拉 Taxila ，

地址：塔克西拉 Taxila ，拉瓦尔品第县 Rawalpindi ，

旁遮普省 Punjab ，巴基斯坦 Pakistan 。

⑲ 剑浮沙国 Kamboja ➾

亦名：剑洴沙国、绀蒲国、甘菩遮国、剑蒲国，

位于印度次大陆的最西面，

首都：多门城，梵语 Dvārakā ，亦名：陀跋利迦，

今名：巴基斯坦马尔丹市 Mardan 附近，

地址：马尔丹县 Mardan ，

开伯尔‧普什图省 Khyber Pakhtunkhwa ，

巴基斯坦 Pakistan 23200。

⑳ 跋蹉国 Vaṃsa ➾

境内圣地：僧伽施、曲女城，

首都：憍赏弥城 Kosambi ，

今名：安拉阿巴德市 Allahablad, Prayagraj ，

科桑村 Kosam Khiraj, 印度北方邦 212214。

㉒ 输那国 Sunāparanta ➾

亦名：须那巴兰陀国、放钵国，未列入十六大国名单之内，

位于印度次大陆西海岸北部地方的国名。

输那国是富楼那长老 Puṇṇa 的出生地，

据佛经说其国人凶猛暴力，富楼那尊者──

回到他故乡度化众生之前，曾受佛教诫。

首都：首波罗城 Suppāraka ，亦名：苏波罗哥，

今名：位于孟买北方的苏帕拉港 Suppāra ，

地址：纳拉索帕拉 Nala Sopara, 印度马哈拉施特拉邦。

㉓ 迦陵伽国 Kāliṅga ➾

亦名：羯陵伽国，位于印度次大陆东海岸，未列入十六大国名单内，

首都：佛牙城 Dantapura ，亦名：弹陀普罗、檀特补罗、旦多布啰，

今名： Dantapuram 印度安得拉邦 532190。

迦陵伽国只见于黎努王（ Reṇu ）的记载（“迦陵伽王”或译为“歌利王”）。

《长部经典‧大品‧第十九经‧大典尊经》说示（古印度七个国家的首都）：

Tatra sudaṃ majjhe reṇussa rañño janapado hoti.

“其中央为黎努王之国，区分为：

Dantapuraṃ kaliṅgānaṃ [kāliṅgānaṃ (syā. pī. ka.)],

迦陵伽国之佛牙城；

assakānañca potanaṃ.

阿湿沙迦国之褒惶那城；

Mahesayaṃ [māhissati (sī. syā. pī.)] avantīnaṃ,

阿槃提国之摩醯沙底城；

sovīrānañca rorukaṃ.

苏尾罗国之劳噜迦城；

Mithilā ca videhānaṃ,

毗提诃国之弥体罗城；

campā aṅgesu māpitā;

鸯伽国之瞻波城；

Bārāṇasī ca kāsīnaṃ,

迦尸国之波罗奈城；

ete govindamāpitāti.

此等依典尊之区分。”

（四）佛教八大圣地的地理位置 ➥

⒜ 四大圣地、四大追思地 ☞

➀ 蓝毗尼 Lumbinī 佛出生地 ➾

今名： Lumbini Sanskritik, 尼泊尔 32900。

重要景点：

⑴ 比普罗瓦佛塔 Piprahwa Stupa ，

地址：比普罗瓦 Piprahawa 印度北方邦 272202。

➁ 菩提伽耶 Buddhagayā 佛证悟地 ➾

今名：菩提伽耶 Bodhgaya, 印度比哈尔邦。

周边区域：

⑴ 牧羊女苏嘉塔庙宇 Sujātā's Temple ，

牧羊女苏嘉塔大塔、村落及供佛乳粥处。

今名： Sujata Temple, Bakraur,

印度比哈尔邦 805131。

⑵ 鸡足山 Kukkuta Padagiri ，

大迦叶尊者入定处，靠近 Gurpa 小镇的山上。

今名： Mahakassapa mountain, Kathautiya Kewal,

印度比哈尔邦 824233。

➂ 鹿野苑 Migadaya 初转法轮 ➾

亦名：仙人堕处 Isipatana，

今名： Sarnath, 印度北方邦瓦拉那西 221007。

重要景点：

⑴ 五比丘迎佛塔 Chaukhandi Stupa ，

地址： Chaukhandi Stupa,

Rishpattan Rd, Near, Sarnath,

Varanasi, 印度北方邦 221007。

➃ 拘尸那罗 Kusināra 佛涅槃处 ➾

今名： Kushinagar, 印度北方邦。

重要景点：

⑴ 恕跋单林娑罗双树间 Upavattana Yamakasāla ，

佛陀在祂最后一次旅行中的最后一个安息之所。

佛陀大般涅槃处：恕跋单娑罗树林，

位于拘尸那罗城的旁边。

今名：大涅槃塔 Parinirvana Stupa Kushinagar ，

地址： Kushinagar, 印度北方邦 274403。

⑵ 天冠寺 Makuṭabandhana ，

佛陀大般涅槃荼毗处，位于拘尸那罗城的东方，

今名：佛陀荼毗塔 Ramabhar Stupa, Anrudhwa,

印度北方邦 274402。

⒝ 四大佛迹地 ☞

➄ 舍卫城 Sāvatthi 降伏外道 ➾

今名： Shravasti, 印度北方邦 271805。

重要景点：

⑴ 祇园精舍 Jetavana ，

给孤独长者须达多所奉献之祇树给孤独园，

今名： Jetavana, Katra, 印度北方邦 271805；

⑵ 祇园精舍阿难菩提树 Ananda Bodhi Tree ；

⑶ 鹿母讲堂 Migāramātupāsāda ；

⑷ 东园 Pubbārāma ；

⑸ 安陀林 Andhavana ；

⑹ 末利夫人园林 Mallikārāma ；

⑺ 东河 Pubbakoṭṭhakā ；

⑻ 央掘魔罗阿罗汉塔 Angulimala Stupa ，

地址：Angulimala Stupa,

Mahet Rd, Rajgarh Gulahriya,

Uttar Pradesh, 印度北方邦 271805。

➅ 僧伽施城 Saṅkassa 忉利天下 ➾

今名： Sankisa Basantpur, 印度北方邦；

重要景点：

曲女城 Kaṇṇakujja ，位于僧伽施东南方，

今名：卡瑙杰 Kanauj, 印度北方邦。

➆ 王舍城 Rājagaha 降伏醉象 ➾

今名： Rajgir, 印度比哈尔邦。

重要景点：

⑴ 竹林精舍 Veḷuvana ，

迦兰陀长者所奉献之迦兰陀竹园，

亦名：竹林栗鼠养饵所，

今名： Karanda Tank, 印度比哈尔邦 803116。

⑵ 温泉精舍 Tapodārāma ，

及旁边的温泉 Tapodā，

三弥提与天神问答处，

今名： Rajgir Hotspring (Saptdhara Kund)

National Highway 82, Nimal, Rajgir,

印度比哈尔邦 803116。

⑶ 迦叶精舍 Kassapakārāma ，

今名： Pilkhi, 印度比哈尔邦 803116 附近。

五比丘之阿说示因受病苦在此示寂，

他曾是最初度化舍利弗尊者的老师。

⑷ 林间小屋 Araññakuṭikā ，

今名： Dhanchhuhi, 印度比哈尔邦 803116。

位王舍城附近的一个森林隐居处，

提供新学比丘禅修所住，

譬如大业分别经所记载。

⑸ 玛达屈支鹿苑 Maddakucchi Migadāya ，

今名： Veerayatan, Ghora Katora, 印度比哈尔邦，

位于灵鹫山山脚下的一处公园。

提婆达多曾多次试图谋害佛陀，

有一次自灵鹫山顶上推下大石，

佛陀被岩石之破片击中大姆趾。

⑹ 尸陀林 Sītavana ，

亦名：寒林，位于王舍城西边的森林，

今名： Barhari, 印度比哈尔邦 803116。

林中幽邃且寒，是该城人民弃死尸的地方；

给孤独长者夜晓起身在此第一次拜见佛陀。

⑺ 耆婆芒果林 Jīvakambavana ，

名医耆婆所提供佛陀说法的一处静修地，

今名： Jivakamravana, Shanti Stupa Road,

Rajgir, 印度比哈尔邦 803116。

⑻ 王宫之芒果树苗圃 Ambalaṭṭhikā ，

今名：西拉奥 Silao, 印度比哈尔邦 803117，

由摩揭陀国王宫提供僧团的一处静修地。

⑼ 婆瓦利加芒果林 Pāvārikambavana ，

今名： Begampur, 印度比哈尔邦。

那烂陀村落衣贩所提供僧团的一处静修地，

亦名：卖衣者芒果林。

⑽ 那烂陀村落 Nāḷandā ，

亦名：那烂陀大学，

今名： Nalanda Excavated Site,

Nalanda University Site Rd, Bargaon,

印度比哈尔邦 803111。

成为后来世界著名的佛教学术中心。

⑾ 频婆娑罗王囚禁监狱 Bimbisāra Kārā ，

频婆娑罗王被亲生儿子：阿阇世囚禁监狱的遗址。

今名： Bimbisar Jail, NH 82, Rajgir,

印度比哈尔邦 803116。

⑿ 石塔寺 Pāsāṇaka cetiya ，

彼岸道品中，巴婆利门徒访佛终点站，

在这里听法，及佛陀解答各人的疑问。

石塔寺位于王舍城向西行约50公里处，

今名： Kawadol Hills, Agamkuya, 印度比哈尔邦。

印度巴拉巴佛窟失落的雕刻技术──

比大金字塔室，更令人印象深刻！

目前发现的石塔寺有两大石窟群：

⒈ 巴拉巴佛窟 Barabar Caves ，

地址： Barabar Caves, Barabar Hill Road,

Barabar, Sultanpur, 印度比哈尔邦 804405。

⒉ 龙树佛窟 Nagarjuna Caves ，

地址： Nagarjuna Caves,

Sultanpur, 印度比哈尔邦 804405。

⒀ 婆罗负重山 Vebhāra，亦名：毗婆罗山，

位于旧王舍城墙的西北西区域，

是五座山脉丘陵之中最狭长者。

主峰： 24°59'52.7"N 85°23'44.2"E。

《中部经典‧不断品‧第一百一十六经‧仙吞经》说示（五座山脉）：

➊ 西北西：婆罗负重山 Vebhāra ；

➋ 东北东：白善山 Paṇḍava ；

➌ 东北：广普山 Vepulla ；

➍ 东南：灵鹫山 Gijjhakūṭa ；

➎ 西南：仙吞山 Isigili 。

⒈ 毕钵罗窟 Pipphaligūhā / Pippaliguhā ，

亦名：毕波罗石房 Pippala House ，

今名： Pippala House, Behind Rajgir Hot Springs,

Nimal, Rajgir, 印度比哈尔邦 803116。

毕钵罗为大迦叶之名，因而与此处有很深之因缘，

大迦叶曾罹病于此，闻佛陀说七菩提分后始痊愈。

毕钵罗窟接近婆罗负重山 Vebhāra 的山脚。

⒉ 七叶窟 Sattapaṇṇiguhā ，

位于婆罗负重山 Vebhāra 的山坡上。

今名： Sattapani Cave, Rajgir(Nalanda),

印度比哈尔邦 803116。

大迦叶尊者领导僧团举行第一次结集的地方，

山脚下是温泉精舍，以及 Tapodā 温泉。

⒊ 乔达摩洞窟 Gotamakakandara ，

位于婆罗负重山 Vebhāra 的山脊上，

坐标： 24°59'15.4"N 85°21'59.7"E。

沓婆摩罗子 Dabba Mallaputta 尊者，

他也叫做：陀骠摩罗子，或达婆摩罗子，

在山区的道场分配禅房、床席以及饮食。

七岁时就已经证得阿罗汉，他为知客时，

入火光三昧，以指尖放光为灯，例如：

乔达摩洞窟、乌木洞窟 Tindukakandara 。

⒋ 蛇头岩窟 Sappasoṇḍikapabbhāra ，

位于婆罗负重山 Vebhāra 的最西方，

亦名：蛇须洞、蛇头岩窟尸陀林 Sītavana ，

坐标： 24°58'31.8"N 85°20'26.5"E。

阿罗汉优波先那 Upasena 尊者在此被蛇咬伤，

他的身体，就像一握的谷壳立刻散失。

⒁ 广普山 Vepulla ，亦名：毗富罗山，

今名： Vipula Giri ，

主峰： Digambar Jain Mandir, Rajgir,

印度比哈尔邦 803116。

在过去佛称广普山为东竹山 Pācīnavaṃsa ，

位于旧王舍城墙的东北区域，最高耸的山脉。

⒂ 白善山 Paṇḍava ，

菩萨在成佛以前曾经在此山的东边修行，

位于旧王舍城墙的东北东，遥望灵鹫山。

亦译：般度婆山、槃荼婆山、频陀山，

亦名：多宝山 Ratna Giri ，

主峰：和平纪念塔 Viswa Shanti Stupa ，

1969年，在新、旧王舍城间的多宝山顶，

由日本出资修建了世界和平塔，

地址： Viswa Shanti Stupa Rajgir,

Shanti Stupa Road, Rajgir, 印度比哈尔邦 803121。

⒃ 灵鹫山 Gijjhakūṭa ，亦名：耆阇崛山，

佛在此讲解心材喻大经、长爪经、六生类经，

位于旧王舍城墙的东南区域。

⒈ 灵鹫山说法台 Gridhkut Peak, Rajgir ，

地址： Gridhkut Peak, Rajgir,

印度比哈尔邦 803116。

⒉ 猪掘洞 Sūkarakhatalena ，

位于灵鹫山顶鹫嘴下方的石头洞，

大目犍连在此洞中修行证得道果。

地址： Sugarakhata Cave, Nalanda,

印度比哈尔邦 803121。

⒄ 仙吞山 Isigili ，

位于旧王舍城墙的西南区域。

亦译：伊师耆利山、伊尸义利山，

亦名：索那山 Sona Giri ，

今名：黄金山 Swarn Giri ，

地址： SwarnGiri Jain Temple,

Nalanda, 印度比哈尔邦 803111。

主峰： 24°58'27.5"N 85°23'41.3"E。

佛说：“诸比丘！往昔有五百人之独觉，久住仙吞山。

彼等入时虽见此山，入已即不见。”

⒈ 黑曜岩 Kāḷasilā ，

坐标： 24°59'44.3"N 85°25'01.3"E。

属于仙吞山北边的山麓。

瞿低迦 Godhika 和跋迦梨 Vakkali ，

二位阿罗汉尊者都因为生重病在此自杀。

跋迦梨尊者，佛称誉他为“信解脱第一”。

➇ 毗舍离 Vesāli 群猴献蜜 ➾

今名： Vaishali, 印度比哈尔邦 844128。

重要景点：

⑴ 阿难舍利塔、阿育王柱 Ashoka Pillar ，

地址： Ashoka Pillar, Kolhua,

印度比哈尔邦 844128。

⑵ 佛陀舍利塔 Buddhas Reclic Stupa ，

地址： Buddhas Reclic Stupa, Chak Ramdas,

印度比哈尔邦 843143。

⑶ 凯萨里亚大塔（拜钵宝塔） Kesaria ，

地址： Kesariya, 印度比哈尔邦 845424。

（五）恒河流域 ➥

《相应部经典‧道相应‧恒河中略品‧依止东之一～五经》说示（八圣道分如五大河倾向于大海）：

‘诸比丘！譬如！恒河，趣向于东、倾向于东、临入于东。

诸比丘！如是！比丘，修习八圣道分、多修八圣道分，则趣向涅槃、倾向涅槃、临入于涅槃。’

♨ 佛陀时代的印度五大河 ➾

① 恒河 Gaṅgā nadī ☞

发源于印度北阿坎德邦的根戈德里（英语： Gangotri ）等冰川；

流经瓦拉那西（位于鹿野苑旁边）、帕特纳市（古称华氏城阿育王迁都于此）；

进入孟加拉国后，在其首都达卡（英语： Dhaka ）西方与布拉马普得拉河会合，流入印度洋。

又或译为：恒迦河、恒伽河（英语： Ganges ）。

② 夜摩那河 Yamunā nadī ☞

发源于北阿坎德邦（英语 Uttarakhand ）的喜马拉雅山冰川；

流经新德里、马图拉（英语： Mathura ，又译为马土腊，佛世时苏罗娑国的首都 Madhurā ）；

在安拉阿巴德市（佛世时跋蹉国首都憍赏弥的附近）汇入恒河。

如今叫做：亚穆纳河、朱木纳河（英语： Yamuna River ，或 Jumna River ）。

又或译为：阎牟那河、耶牟那河。

③ 阿致罗筏底河 Aciravatī nadī ☞

发源于尼泊尔境内西侧邦克（英语： Banke ）国家公园附近；

流经舍卫城；

在今天巴达那市（英语： Patana ）附近汇入格尔纳利河。

如今叫做：拉普提河、雷提河（英语： Rapti River ）。

又或译为：阿夷罗跋提河、阿恃多伐底河。

④ 舍劳浮河 Sarabhū nadī ☞

发源于尼泊尔境内西侧拔地雅（英语 Bardiya ）国家公园附近；

流经阿约提亚（英名： Ayodhya ，佛世时拘萨罗国的车城，亦名：沙计多 Sāketa ）；

南流至恰普拉（英语： Chapra ）的雷韦尔加恩杰（英语： Revelganj ）城镇旁汇入恒河。

如今叫做：格尔纳利河（又名加格拉河、嘎哥拉河，英语： Ghaghara River ）。

又或译为：萨罗浮河、萨罗由河。

⑤ 摩醯河 Mahī nadī ☞

发源于尼泊尔境内东侧；

流经马德普拉（英语： Madhepura ，佛世时鸯伽国拔提城之奢提耶林 Bhaddiye Jātiyāvane ）的西方；

南流至巴加尔布尔县（又名巴加铺，英语： Bhagalpur ，鸯伽国的首都瞻波城 Campā ）的东方而汇入恒河。

如今叫做：戈西河、库西河（英语： Koshi River, Kosi River ）。

又或译为：摩企河、莫醯河。

（六）德干高原的山脉和水系 ➥

⒜ 德干高原的南山地区 Dakkhiṇāgiri ☞

烈香种树村 Veḷukaṇḍakaṃ 难陀母 Nandamātā 的住处。

➀ 主要山脉 ➾

⑴ 温迪亚山脉（英语： Vindhya Range ），位于印度次大陆中西部。

是一条地质年龄较老的山脉，它将印度次大陆和分割为北印度和南印度两部份。

（传说温迪亚山脉向投山仙人允诺，在仙人及其家人从南印度返回北印度之前，不会增长自己的高度；投山仙人之后在南印度永久定居。）

⑵ 萨特布拉山脉（英语： Satpura Range ），位于印度中部。

横跨古吉拉特邦、马哈拉施特拉邦和中央邦，与温迪亚山脉平冲，最高点海拔高度1,350米。

➁ 主要水系 ➾

⑴ 讷尔默达河（英语： Narmada River ），也作讷巴达河。

位于温迪亚山脉与萨特布拉山脉之间，是北印度和南印度的传统分界线。

全长1312公里，是印度半岛上最长的由东向西流的河流。

发源于中央邦阿默尔根德格附近，向西流经古吉拉特邦，最后注入阿拉伯海的坎贝湾。

流域狭长，上游贾巴尔普尔（英语： Jabalpur ）以上属于德干高原。

⑵ 达布蒂河（英语： Tapti River ），也作塔普提河，全长724公里。

发源自萨特布拉山脉南麓，与讷尔默达河平行，向西流经马哈拉施特拉邦，在古吉拉特邦的苏拉特注入阿拉伯海的坎贝湾。

⒝ 德干高原地区 Dakkhiṇāpatha ☞

德干高原（英语：Deccan Plateau）位于印度中部和南部。

包括马哈拉施特拉邦、安得拉邦、卡纳塔克邦和泰米尔纳德邦的一部份，是有名的熔岩高原。

海拔平均为500－600米，地质主要是白垩纪的玄武岩。德干高原东边以东高止山脉相连，西边与西高止山脉相接。

➀ 主要山脉 ➾

⑴ 西高止山脉（英语： Western Ghats ），东坡平缓，西坡陡峭。

位于印度南部、德干高原的西部，呈南北走向，长度约1600公里，海拔平均为900米。

⑵ 尼尔吉里丘陵（英语： Nilgiri Mountains ），位于泰米尔纳德邦，北边与西高止山脉相连。

最高峰（英语： Doddabetta Peak ）海拔2637米。

⑶ 豆寇丘陵（英语： Cardamom Hills ），位于尼尔吉里南部，属于西高止山脉的一部份，横跨泰米尔纳德邦和喀拉拉邦，海拔高度2,695米。

⑷ 东高止山脉（英语： Eestern Ghats ），位于德干高原的东部，全长约1,500公里，最高点海拔高度1,680米。

➁ 主要水系 ➾

⑴ 蜥蜴河 Godhāvarī ，是一条由西向东贯穿德干高原的河流。

一作哥达瓦里河、戈达瓦里河（英语： Godavari River ）。

发源马哈拉施特拉邦西北部的纳西克附近，源头西距阿拉伯海仅80公里，但是哥达瓦里河流向东南，在安得拉邦北部海岸注入孟加拉湾。

全长1465公里，为印度第二长河；在印度宗教中被认为是一条圣河。

⑵ 奎师那河（英语： Krishna River ），是印度中南部仅次于蜥蜴河的大河，河道全长1,400公里。

河水湍急且水深达23米，也是由西向东贯穿德干高原，源头在马哈拉施特拉邦的马哈巴莱斯赫瓦尔。

⑶ 默哈讷迪河（英语： Mahanadi River ），意为“伟大的河流”。

是印度东部的一条河流，发源自恰蒂斯加尔邦西部，向东流入奥里萨邦，最后汇入孟加拉湾。全长858公里。

⑷ 高韦里河（英语： Kaveri River ），亦译卡维利河、科弗里河、库威里河，长约765公里。

是印度南部的一条河流，发源自卡纳塔克邦西部的西高止山脉，流向东南，穿越德干高原，在泰米尔纳德邦中部海岸注入孟加拉湾。

（七）其他地区 ➥

⑴ 塔尔沙漠（英语： Thar Desert ），也叫印度大沙漠，是南亚地区西北部的一个沙漠。

该沙漠面积200,000平方公里。世界第18大沙漠，亚洲第3大沙漠。

该沙漠大部份位于印度拉贾斯坦邦。

而该沙漠伸延至巴基斯坦的部份称为 Cholistan ，因此也经常统称为 Thar-Cholistan 。

塔尔沙漠位于巴基斯坦东南部、印度西北部，西至印度河、萨特卢杰河，东至印度马尔瓦高原东侧，是印度大沙漠的延伸部份。

沙漠地区海拔100～200米，面积约200,000平方公里。

⑵ 阿拉瓦利岭（英语： Aravalli ），是北印度横跨古吉拉特邦、拉贾斯坦邦、哈里亚纳邦和德里的山脉，全长约800公里，最高点海拔高度1,722米，山体由变质岩组成。

⑶ 马尔瓦高原（英语： Malwa Plateau ），是于印度中央邦西部的熔岩地形。

西接阿拉瓦利山脉，南面和东面以温迪亚山脉为界，海拔400-600米。

⑷ 焦达讷格布尔高原（英语： Chota Nagpur Plateau ），亦译焦达那格浦尔高原。

在印度半岛东北部，分属比哈尔邦、中央邦和西孟加拉邦的普鲁利亚地区。

海拔600-1,100米。为恒河和孟加拉湾其他河流的分水界。

⑸ 卡奇沼泽地（英语： Rann of Kutch 亦作 Cutch 或 Kachh ），亦译库奇大荒地、库布兰恩、喀奇兰恩，位于印度和西巴基斯坦间的盐碱滩。

卡奇大沼泽面积约18,000平方公里，几乎全部在印度古吉拉特邦境内。

卡奇小沼泽地自卡奇湾向东北延伸，在古吉拉特邦内，面积约5,100平方公里。

原为阿拉伯海的一部，因年久淤塞，终于与海分离。

雨季大部份地区被海水淹没。个别山丘上有人居住。

⑹ 苏达班（英语： Sundarbans ），亦译为孙德尔本斯，意思是“美丽的森林”。

苏达班位于加尔各答东南方的三角洲，覆盖面积10,269平方公里，是世界最大的单块潮汐嗜盐红树林。

苏达班是联合国教科文组织世界遗产，包括印度和孟加拉国的部份。

印度政府1984年建成苏达班国家公园，位于西孟加拉邦。是孟加拉虎保护区。

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大般涅槃经 Mahāparinibbānasuttaṃ / Last Days of the Buddha (DN 16, 131-240) [1~110]

第一诵品 灵鹫山上 Part One: In Magadha [1~24]

～记述佛陀从王舍城灵鹫山到波吒厘村的事情～

﹝第一卷 ➲﹞ 131. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Tena kho pana samayena rājā māgadho ajātasattu vedehiputto vajjī abhiyātukāmo hoti. So evamāha – “ahaṃ hime vajjī evaṃmahiddhike evaṃmahānubhāve ucchecchāmi [ucchejjāmi (syā. pī.), ucchijjāmi (ka.)] vajjī, vināsessāmi vajjī, anayabyasanaṃ āpādessāmi vajjī”ti [āpādessāmi vajjīti (sabbattha) a. ni. 7.22 passitabbaṃ].

我是这样听说的——

那时，世尊住在王舍城的灵鹫山。当时，韦提希的儿子，摩揭陀国王阿阇世想要攻打跋耆人。他这样说：“这些跋耆人，虽然有如此大的神通和威力，我一定要攻伐这些跋耆人，我一定要根除这些跋耆人，我一定要消灭这些跋耆人，我一定要让他们彻底毁灭。”

1. Thus have I heard. Once the Blessed One dwelt at Rajagaha, on the hill called Vultures' Peak. At that time the king of Magadha, Ajatasattu, son of the Videhi queen, desired to wage war against the Vajjis. He spoke in this fashion: "These Vajjis, powerful and glorious as they are, I shall annihilate them, I shall make them perish, I shall utterly destroy them."

﹝第二卷 ➲﹞ 132. Atha kho rājā māgadho ajātasattu vedehiputto vassakāraṃ brāhmaṇaṃ magadhamahāmattaṃ āmantesi – “ehi tvaṃ, brāhmaṇa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha – ‘rājā, bhante, māgadho ajātasattu vedehiputto bhagavato pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’ti. Evañca vadehi – ‘rājā, bhante, māgadho ajātasattu vedehiputto vajjī abhiyātukāmo. So evamāha – “ahaṃ hime vajjī evaṃmahiddhike evaṃmahānubhāve ucchecchāmi vajjī, vināsessāmi vajjī, anayabyasanaṃ āpādessāmī”’ti. Yathā te bhagavā byākaroti, taṃ sādhukaṃ uggahetvā mama āroceyyāsi. Na hi tathāgatā vitathaṃ bhaṇantī”ti.

于是，韦提希的儿子，摩揭陀国王阿阇世，对他摩揭陀国的大臣禹舍婆罗门说：“来，婆罗门！你到世尊那里去。到了之后，用我的名义顶礼世尊的双足，问候他是否少病少恼、起居轻便、强健有力、安稳快乐地生活，然后说：‘世尊！韦提希的儿子，摩揭陀国王阿阇世，顶礼世尊的双足，问候世尊少病少恼、起居轻便、强健有力、安稳快乐地生活！’并且要这样说：‘世尊！韦提希的儿子，摩揭陀国王阿阇世，想要攻打跋耆人。他这样说：“这些跋耆人，虽然有如此大的神通和威力，我一定要攻伐这些跋耆人，我一定要根除这些跋耆人，我一定要消灭这些跋耆人，我一定要让他们彻底毁灭。”’世尊无论怎么回答你，你要好好记住，然后回来告诉我。因为如来（Tathāgatā）是不会说虚假的话的。”

2. And Ajatasattu, the king of Magadha, addressed his chief minister, the brahman Vassakara, saying: "Come, brahman, go to the Blessed One, pay homage in my name at his feet, wish him good health, strength, ease, vigour, and comfort, and speak thus: 'O Lord, Ajatasattu, the king of Magadha, desires to wage war against the Vajjis. He has spoken in this fashion: "These Vajjis, powerful and glorious as they are, I shall annihilate them, I shall make them perish, I shall utterly destroy them."' And whatever the Blessed One should answer you, keep it well in mind and inform me; for Tathagatas do not speak falsely."

第一品 ✫ 禹舍礼佛 Vassakārabrāhmaṇo [3]

﹝第三卷 ➲﹞ 133. “Evaṃ, bho”ti kho vassakāro brāhmaṇo magadhamahāmatto rañño māgadhassa ajātasattussa vedehiputtassa paṭissutvā bhaddāni bhaddāni yānāni yojetvā bhaddaṃ bhaddaṃ yānaṃ abhiruhitvā bhaddehi bhaddehi yānehi rājagahamhā niyyāsi, yena gijjhakūṭo pabbato tena pāyāsi. Yāvatikā yānassa bhūmi, yānena gantvā, yānā paccorohitvā pattikova yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vassakāro brāhmaṇo magadhamahāmatto bhagavantaṃ etadavoca – “rājā, bho gotama, māgadho ajātasattu vedehiputto bhoto gotamassa pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati. Rājā [evañca vadeti rājā (ka.)], bho gotama, māgadho ajātasattu vedehiputto vajjī abhiyātukāmo. So evamāha – ‘ahaṃ hime vajjī evaṃmahiddhike evaṃmahānubhāve ucchecchāmi vajjī, vināsessāmi vajjī, anayabyasanaṃ āpādessāmī’”ti.

摩揭陀国的大臣禹舍婆罗门，回答韦提希的儿子，摩揭陀国王阿阇世说：“好的，陛下。”于是准备了许多华丽的车乘，自己登上一辆华丽的车乘，带着许多随从车辆，离开了王舍城，向灵鹫山进发。车乘走到路的尽头，他便下车步行，来到世尊的住处。到了之后，与世尊相互问候，交谈了一些友好的客套话，然后坐在一边。坐在一边的摩揭陀国大臣禹舍婆罗门，对世尊这样说：“乔达摩！韦提希的儿子，摩揭陀国王阿阇世，顶礼乔达摩的双足，问候乔达摩少病少恼、起居轻便、强健有力、安稳快乐地生活！乔达摩！韦提希的儿子，摩揭陀国王阿阇世，想要攻打跋耆人。他这样说：‘这些跋耆人，虽然有如此大的神通和威力，我一定要攻伐这些跋耆人，我一定要根除这些跋耆人，我一定要消灭这些跋耆人，我一定要让他们彻底毁灭。’”

3. Thus have I heard. Once the Blessed One dwelt at Rajagaha, on the hill called Vultures' Peak. At that time the king of Magadha, Ajatasattu, son of the Videhi queen, desired to wage war against the Vajjis. He spoke in this fashion: "These Vajjis, powerful and glorious as they are, I shall annihilate them, I shall make them perish, I shall utterly destroy them."

第二品 ✫ 国不退法 Rājaaparihāniyadhammā / Conditions of a Nation's Welfare [4~5]

﹝第四卷 ➲﹞ 134. Tena kho pana samayena āyasmā ānando bhagavato piṭṭhito ṭhito hoti bhagavantaṃ bījayamāno [vījayamāno (sī.), vījiyamāno (syā.)]. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – “kinti te, ānanda, sutaṃ, ‘vajjī abhiṇhaṃ sannipātā sannipātabahulā’”ti? “Sutaṃ metaṃ, bhante – ‘vajjī abhiṇhaṃ sannipātā sannipātabahulā’”ti. “Yāvakīvañca, ānanda, vajjī abhiṇhaṃ sannipātā sannipātabahulā bhavissanti, vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni.

那时，尊者阿难正站在世尊身后，为世尊扇风。这时，世尊对尊者阿难说：

“➊ 阿难！你听说过跋耆人经常集会，并且集会规模很大吗？”

“世尊！我听说跋耆人经常集会，并且集会规模很大。”

“那么，阿难！只要跋耆人经常集会，并且集会规模很大，就可以预期跋耆人的兴盛，而不会衰败。

4. At that time the Venerable Ananda was standing behind the Blessed One, fanning him, and the Blessed One addressed the Venerable Ananda thus: "What have you heard, Ananda: do the Vajjis have frequent gatherings, and are their meetings well attended?"

"I have heard, Lord, that this is so."

"So long, Ananda, as this is the case, the growth of the Vajjis is to be expected, not their decline.

Kinti te, ānanda, sutaṃ, ‘vajjī samaggā sannipatanti, samaggā vuṭṭhahanti, samaggā vajjikaraṇīyāni karontī’”ti? “Sutaṃ metaṃ, bhante – ‘vajjī samaggā sannipatanti, samaggā vuṭṭhahanti, samaggā vajjikaraṇīyāni karontī’”ti. “Yāvakīvañca, ānanda, vajjī samaggā sannipatissanti, samaggā vuṭṭhahissanti, samaggā vajjikaraṇīyāni karissanti, vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni.

➋ 阿难！你听说过跋耆人团结一致地集会，团结一致地处理事务，团结一致地执行跋耆人应该做的事情吗？”

“世尊！我听说跋耆人团结一致地集会，团结一致地处理事务，团结一致地执行跋耆人应该做的事情。”

“那么，阿难！只要跋耆人团结一致地集会，团结一致地处理事务，团结一致地执行跋耆人应该做的事情，就可以预期跋耆人的兴盛，而不会衰败。

What have you heard, Ananda: do the Vajjis assemble and disperse peacefully and attend to their affairs in concord?"

"I have heard, Lord, that they do."

"So long, Ananda, as this is the case, the growth of the Vajjis is to be expected, not their decline.

Kinti te, ānanda, sutaṃ, ‘vajjī apaññattaṃ na paññapenti, paññattaṃ na samucchindanti, yathāpaññatte porāṇe vajjidhamme samādāya vattantī’”ti? “Sutaṃ metaṃ, bhante – ‘vajjī apaññattaṃ na paññapenti, paññattaṃ na samucchindanti, yathāpaññatte porāṇe vajjidhamme samādāya vattantī’”ti. “Yāvakīvañca, ānanda, ‘vajjī apaññattaṃ na paññapessanti, paññattaṃ na samucchindissanti, yathāpaññatte porāṇe vajjidhamme samādāya vattissanti, vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni.

➌ 阿难！你听说过跋耆人对于没有制定的（法规），不轻易制定；对于已经制定的，不轻易废除；他们遵循、实践着跋耆人古老的传统法规吗？”

“世尊！我听说跋耆人对于没有制定的（法规），不轻易制定；对于已经制定的，不轻易废除；他们遵循、实践着跋耆人古老的传统法规。”

“那么，阿难！只要跋耆人对于没有制定的（法规），不轻易制定；对于已经制定的，不轻易废除；他们遵循、实践着跋耆人古老的传统法规，就可以预期跋耆人的兴盛，而不会衰败。

What have you heard, Ananda: do the Vajjis neither enact new decrees nor abolish existing ones, but proceed in accordance with their ancient constitutions?"

"I have heard, Lord, that they do."

"So long, Ananda, as this is the case, the growth of the Vajjis is to be expected, not their decline.

Kinti te, ānanda, sutaṃ, ‘vajjī ye te vajjīnaṃ vajjimahallakā, te sakkaronti garuṃ karonti [garukaronti (sī. syā. pī.)] mānenti pūjenti, tesañca sotabbaṃ maññantī’”ti? “Sutaṃ metaṃ, bhante – ‘vajjī ye te vajjīnaṃ vajjimahallakā, te sakkaronti garuṃ karonti mānenti pūjenti, tesañca sotabbaṃ maññantī’”ti. “Yāvakīvañca, ānanda, vajjī ye te vajjīnaṃ vajjimahallakā, te sakkarissanti garuṃ karissanti mānessanti pūjessanti, tesañca sotabbaṃ maññissanti, vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni.

➍ 阿难！你听说过跋耆人尊敬、尊重、崇敬、供养跋耆族中的长老们，并且认为应该听取他们的意见吗？”

“世尊！我听说跋耆人尊敬、尊重、崇敬、供养跋耆族中的长老们，并且认为应该听取他们的意见。”

“那么，阿难！只要跋耆人尊敬、尊重、崇敬、供养跋耆族中的长老们，并且认为应该听取他们的意见，就可以预期跋耆人的兴盛，而不会衰败。

What have you heard, Ananda: do the Vajjis show respect, honor, esteem, and veneration towards their elders and think it worthwhile to listen to them?"

"I have heard, Lord, that they do."

"So long, Ananda, as this is the case, the growth of the Vajjis is to be expected, not their decline.

Kinti te, ānanda, sutaṃ, ‘vajjī yā tā kulitthiyo kulakumāriyo, tā na okkassa pasayha vāsentī’”ti? “Sutaṃ metaṃ, bhante – ‘vajjī yā tā kulitthiyo kulakumāriyo tā na okkassa pasayha vāsentī’”ti. “Yāvakīvañca, ānanda, vajjī yā tā kulitthiyo kulakumāriyo, tā na okkassa pasayha vāsessanti, vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni.

➎ 阿难！你听说过跋耆人不会强行掳走或拘禁他们族中的妇女和少女吗？”

“世尊！我听说跋耆人不会强行掳走或拘禁他们族中的妇女和少女。”

“那么，阿难！只要跋耆人不会强行掳走或拘禁他们族中的妇女和少女，就可以预期跋耆人的兴盛，而不会衰败。

What have you heard, Ananda: do the Vajjis refrain from abducting women and maidens of good families and from detaining them?"

"I have heard, Lord, that they refrain from doing so."

"So long, Ananda, as this is the case, the growth of the Vajjis is to be expected, not their decline.

Kinti te, ānanda, sutaṃ, ‘vajjī yāni tāni vajjīnaṃ vajjicetiyāni abbhantarāni ceva bāhirāni ca, tāni sakkaronti garuṃ karonti mānenti pūjenti, tesañca dinnapubbaṃ katapubbaṃ dhammikaṃ baliṃ no parihāpentī’”ti? “Sutaṃ metaṃ, bhante – ‘vajjī yāni tāni vajjīnaṃ vajjicetiyāni abbhantarāni ceva bāhirāni ca, tāni sakkaronti garuṃ karonti mānenti pūjenti tesañca dinnapubbaṃ katapubbaṃ dhammikaṃ baliṃ no parihāpentī’”ti. “Yāvakīvañca, ānanda, vajjī yāni tāni vajjīnaṃ vajjicetiyāni abbhantarāni ceva bāhirāni ca, tāni sakkarissanti garuṃ karissanti mānessanti pūjessanti, tesañca dinnapubbaṃ katapubbaṃ dhammikaṃ baliṃ no parihāpessanti, vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni.

➏ 阿难！你听说过跋耆人尊敬、尊重、崇敬、供养他们领土内外跋耆人的各个神庙（cetiyāni），并且不会废止过去一直以来如法进行的供奉吗？”

“世尊！我听说跋耆人尊敬、尊重、崇敬、供养他们领土内外跋耆人的各个神庙，并且不会废止过去一直以来如法进行的供奉。”

“那么，阿难！只要跋耆人尊敬、尊重、崇敬、供养他们领土内外跋耆人的各个神庙，并且不会废止过去一直以来如法进行的供奉，就可以预期跋耆人的兴盛，而不会衰败。

What have you heard, Ananda: do the Vajjis show respect, honor, esteem, and veneration towards their shrines, both those within the city and those outside it, and do not deprive them of the due offerings as given and made to them formerly?"

"I have heard, Lord, that they do venerate their shrines, and that they do not deprive them of their offerings."

"So long, Ananda, as this is the case, the growth of the Vajjis is to be expected, not their decline.

Kinti te, ānanda, sutaṃ, ‘vajjīnaṃ arahantesu dhammikā rakkhāvaraṇagutti susaṃvihitā, kinti anāgatā ca arahanto vijitaṃ āgaccheyyuṃ, āgatā ca arahanto vijite phāsu vihareyyun’”ti? “Sutaṃ metaṃ, bhante ‘vajjīnaṃ arahantesu dhammikā rakkhāvaraṇagutti susaṃvihitā kinti anāgatā ca arahanto vijitaṃ āgaccheyyuṃ, āgatā ca arahanto vijite phāsu vihareyyun’”ti. “Yāvakīvañca, ānanda, vajjīnaṃ arahantesu dhammikā rakkhāvaraṇagutti susaṃvihitā bhavissati, kinti anāgatā ca arahanto vijitaṃ āgaccheyyuṃ, āgatā ca arahanto vijite phāsu vihareyyunti. Vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihānī”ti.

➐ 阿难！你听说过跋耆人对于阿罗汉们，给予如法的保护、防卫和照顾，以确保那些还没来到他们领土的阿罗汉能够前来，而已经来到他们领土的阿罗汉能够安稳地居住吗？”

“世尊！我听说跋耆人对于阿罗汉们，给予如法的保护、防卫和照顾，以确保那些还没来到他们领土的阿罗汉能够前来，而已经来到他们领土的阿罗汉能够安稳地居住。”

“那么，阿难！只要跋耆人对于阿罗汉们，给予如法的保护、防卫和照顾，以确保那些还没来到他们领土的阿罗汉能够前来，而已经来到他们领土的阿罗汉能够安稳地居住，就可以预期跋耆人的兴盛，而不会衰败。”

What have you heard, Ananda: do the Vajjis duly protect and guard the arahats, so that those who have not come to the realm yet might do so, and those who have already come might live there in peace?"

"I have heard, Lord, that they do."

"So long, Ananda, as this is the case, the growth of the Vajjis is to be expected, not their decline."

﹝第五卷 ➲﹞ 135. Atha kho bhagavā vassakāraṃ brāhmaṇaṃ magadhamahāmattaṃ āmantesi – “ekamidāhaṃ, brāhmaṇa, samayaṃ vesāliyaṃ viharāmi sārandade [sānandare (ka.)] cetiye. Tatrāhaṃ vajjīnaṃ ime satta aparihāniye dhamme desesiṃ. Yāvakīvañca, brāhmaṇa, ime satta aparihāniyā dhammā vajjīsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu vajjī sandississanti, vuddhiyeva, brāhmaṇa, vajjīnaṃ pāṭikaṅkhā, no parihānī”ti.

这时，世尊对摩揭陀国的大臣禹舍婆罗门说：

“婆罗门！曾有一次，我住在毗舍离的沙兰达达（Sārandada）神庙时，在那里，我向跋耆人教导了这七种不衰败的方法（aparihāniye dhamme，不退法）。婆罗门！只要这七种不衰败的方法还存在于跋耆人之中，只要跋耆人还遵循着这七种不衰败的方法，就可以预期跋耆人的兴盛，而不会衰败。”

5. And the Blessed One addressed the brahman Vassakara in these words: "Once, brahman, I dwelt at Vesali, at the Sarandada shrine, and there it was that I taught the Vajjis these seven conditions leading to (a nation's) welfare. So long, brahman, as these endure among the Vajjis, and the Vajjis are known for it, their growth is to be expected, not their decline."

Evaṃ vutte, vassakāro brāhmaṇo magadhamahāmatto bhagavantaṃ etadavoca – “ekamekenapi, bho gotama, aparihāniyena dhammena samannāgatānaṃ vajjīnaṃ vuddhiyeva pāṭikaṅkhā, no parihāni. Ko pana vādo sattahi aparihāniyehi dhammehi. Akaraṇīyāva [akaraṇīyā ca (syā. ka.)], bho gotama, vajjī [vajjīnaṃ (ka.)] raññā māgadhena ajātasattunā vedehiputtena yadidaṃ yuddhassa, aññatra upalāpanāya aññatra mithubhedā. Handa ca dāni mayaṃ, bho gotama, gacchāma, bahukiccā mayaṃ bahukaraṇīyā”ti. “Yassadāni tvaṃ, brāhmaṇa, kālaṃ maññasī”ti. Atha kho vassakāro brāhmaṇo magadhamahāmatto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmi.

听了这话，摩揭陀国的大臣禹舍婆罗门说：

“啊！乔达摩！只要具备这七种不衰败方法中的任何一种，跋耆人就应该兴盛而不会衰败，更何况是具备全部七种呢！啊！乔达摩！韦提希的儿子，摩揭陀国王阿阇世，想要通过战争征服跋耆人是不可能的，除非使用外交手段或者离间计。好了，乔达摩！我现在要告辞了，我很忙，还有很多事情要做。”

世尊说：

“好的，婆罗门！在你认为合适的时候离开吧。”

于是，摩揭陀国的大臣禹舍婆罗门，对世尊的话感到欣喜、赞叹，从座位上起身离开了。

Thereupon the brahman Vassakara spoke thus to the Blessed One: "If the Vajjis, Venerable Gotama, were endowed with only one or another of these conditions leading to welfare, their growth would have to be expected, not their decline. What then of all the seven? No harm, indeed, can be done to the Vajjis in battle by Magadha's king, Ajatasattu, except through treachery or discord. Well, then, Venerable Gotama, we will take our leave, for we have much to perform, much work to do."

"Do as now seems fit to you, brahman." And the brahman Vassakara, the chief minister of Magadha, approving of the Blessed One's words and delighted by them, rose from his seat and departed.

第三品 ✫ 僧不退法 Bhikkhuaparihāniyadhammā / Welfare of the Bhikkhus [6~14]

﹝第六卷 ➲﹞ 136. Atha kho bhagavā acirapakkante vassakāre brāhmaṇe magadhamahāmatte āyasmantaṃ ānandaṃ āmantesi – “gaccha tvaṃ, ānanda, yāvatikā bhikkhū rājagahaṃ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṃ sannipātehī”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā yāvatikā bhikkhū rājagahaṃ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṃ sannipātetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho āyasmā ānando bhagavantaṃ etadavoca – “sannipatito, bhante, bhikkhusaṅgho, yassadāni, bhante, bhagavā kālaṃ maññatī”ti.

这时，在摩揭陀国的大臣禹舍婆罗门离开后不久，世尊对尊者阿难说：“阿难！你去召集所有住在王舍城附近的比丘，让他们都到讲堂（upaṭṭhānasālāyaṃ）来集会。”

尊者阿难回答世尊说：“好的，世尊。”于是，他召集了所有住在王舍城附近的比丘到讲堂集会，然后回到世尊那里。到了之后，顶礼世尊，站在一边。站在一边的阿难对世尊说：“世尊！比丘僧团已经集合完毕，现在请世尊看时机决定下一步。”

6. Then, soon after Vassakara's departure, the Blessed One addressed the Venerable Ananda thus: "Go now, Ananda, and assemble in the hall of audience as many bhikkhus as live around Rajagaha."

"Very well, Lord." And the Venerable Ananda did as he was requested and informed the Blessed One: "The community of bhikkhus is assembled, Lord. Now let the Blessed One do as he wishes."

第一章 ✩ 僧伽团结 The Sangha in concord [6]

Atha kho bhagavā uṭṭhāyāsanā yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi – “satta vo, bhikkhave, aparihāniye dhamme desessāmi, taṃ suṇātha, sādhukaṃ manasikarotha, bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

那时，世尊从座位上起来，前往讲堂，在准备好的座位上坐下。坐下后，世尊对比丘们说：

“比丘们！我将为你们宣说七种不衰败的方法（aparihāniye dhamme，不退法），你们要仔细听，好好记住，我现在要说了。”

比丘们回答世尊说：“好的，世尊。”世尊于是这样说：

Thereupon the Blessed One rose from his seat, went up to the hall of audience, took his appointed seat there, and addressed the bhikkhus thus: "Seven conditions leading to welfare I shall set forth, bhikkhus. Listen and pay heed to what I shall say."

"So be it, Lord."

“Yāvakīvañca, bhikkhave, bhikkhū abhiṇhaṃ sannipātā sannipātabahulā bhavissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

“➊ 比丘们！只要比丘们经常集会，并且集会规模很大，就可以预期比丘僧团的兴盛，而不会衰败。

"The growth of the bhikkhus is to be expected, not their decline, bhikkhus, so long as they assemble frequently and in large numbers;

Yāvakīvañca, bhikkhave, bhikkhū samaggā sannipatissanti, samaggā vuṭṭhahissanti, samaggā saṅghakaraṇīyāni karissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

➋ 比丘们！只要比丘们团结一致地集会，团结一致地处理事务（包括离开集会），团结一致地执行僧团的事务，就可以预期比丘僧团的兴盛，而不会衰败。

meet and disperse peacefully and attend to the affairs of the Sangha in concord;

Yāvakīvañca, bhikkhave, bhikkhū apaññattaṃ na paññapessanti, paññattaṃ na samucchindissanti, yathāpaññattesu sikkhāpadesu samādāya vattissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

➌ 比丘们！只要比丘们对于没有制定的（戒律），不轻易制定；对于已经制定的，不轻易废除；他们遵循、实践着已经制定的学处（sikkhāpadesu），就可以预期比丘僧团的兴盛，而不会衰败。

so long as they appoint no new rules, and do not abolish the existing ones, but proceed in accordance with the code of training (Vinaya) laid down;

Yāvakīvañca, bhikkhave, bhikkhū ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, te sakkarissanti garuṃ karissanti mānessanti pūjessanti, tesañca sotabbaṃ maññissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

➍ 比丘们！只要比丘们尊敬、尊重、崇敬、供养那些资深的、出家已久的长老比丘们，他们是僧团的父辈和领导者，并且认为应该听取他们的意见，就可以预期比丘僧团的兴盛，而不会衰败。

so long as they show respect, honor, esteem, and veneration towards the elder bhikkhus, those of long standing, long gone forth, the fathers and leaders of the Sangha, and think it worthwhile to listen to them;

Yāvakīvañca, bhikkhave, bhikkhū uppannāya taṇhāya ponobbhavikāya na vasaṃ gacchissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

➎ 比丘们！只要比丘们不被那导致再次出生（轮回）的渴爱（taṇhāya ponobbhavikāya）所控制，就可以预期比丘僧团的兴盛，而不会衰败。

so long as they do not come under the power of the craving that leads to fresh becoming;

Yāvakīvañca, bhikkhave, bhikkhū āraññakesu senāsanesu sāpekkhā bhavissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

➏ 比丘们！只要比丘们喜爱住在森林（āraññakesu senāsanesu，阿兰若）的住所，就可以预期比丘僧团的兴盛，而不会衰败。

so long as they cherish the forest depths for their dwellings;

Yāvakīvañca, bhikkhave, bhikkhū paccattaññeva satiṃ upaṭṭhapessanti – ‘kinti anāgatā ca pesalā sabrahmacārī āgaccheyyuṃ, āgatā ca pesalā sabrahmacārī phāsu [phāsuṃ (sī. syā. pī.)] vihareyyun’ti. Vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

➐ 比丘们！只要比丘们各自安立正念，以确保那些还没来的善良的同修行者（sabrahmacārī）能够前来，而已经来了的善良的同修行者能够安稳地居住，就可以预期比丘僧团的兴盛，而不会衰败。

so long as they establish themselves in mindfulness, so that virtuous brethren of the Order who have not come yet might do so, and those already come might live in peace;

Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.”

比丘们！只要这七种不衰败的方法还存在于比丘们之中，只要比丘们还遵循着这七种不衰败的方法，就可以预期比丘僧团的兴盛，而不会衰败。”

so long, bhikkhus, as these seven conditions leading to welfare endure among the bhikkhus and the bhikkhus are known for it, their growth is to be expected, not their decline."

第二章 ✩ 不喜俗务 Not fond of activities [7]

﹝第七卷 ➲﹞ 137. “Aparepi vo, bhikkhave, satta aparihāniye dhamme desessāmi, taṃ suṇātha, sādhukaṃ manasikarotha, bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“比丘们！我将为你们宣说另外七种不衰败的方法，你们要仔细听，好好记住，我现在要说了！”

那些比丘回答世尊：“好的，世尊。”世尊于是这样说：

7. "Seven further conditions leading to welfare I shall set forth, bhikkhus. Listen and pay heed to what I shall say."

"So be it, Lord."

“Yāvakīvañca, bhikkhave, bhikkhū na kammārāmā bhavissanti na kammaratā na kammārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

“➊ 比丘们！只要比丘们不乐于事务（kammārāmā），不喜欢事务，不沉溺于事务，就可以预期比丘僧团的兴盛，而不会衰败。

"The growth of the bhikkhus is to be expected, not their decline, bhikkhus,so long as they do not delight in, are not pleased with, and are not fond of activities, …

Yāvakīvañca, bhikkhave, bhikkhū na bhassārāmā bhavissanti na bhassaratā na bhassārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

➋ 比丘们！只要比丘们不乐于言谈（bhassārāmā），不喜欢言谈，不沉溺于言谈，就可以预期比丘僧团的兴盛，而不会衰败。

… talk, …

Yāvakīvañca, bhikkhave, bhikkhū na niddārāmā bhavissanti na niddāratā na niddārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

➌ 比丘们！只要比丘们不乐于睡眠（niddārāmā），不喜欢睡眠，不沉溺于睡眠，就可以预期比丘僧团的兴盛，而不会衰败。

… sleep, …

Yāvakīvañca, bhikkhave, bhikkhū na saṅgaṇikārāmā bhavissanti na saṅgaṇikaratā na saṅgaṇikārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

➍ 比丘们！只要比丘们不乐于结伴闲聊（saṅgaṇikārāmā），不喜欢结伴闲聊，不沉溺于结伴闲聊，就可以预期比丘僧团的兴盛，而不会衰败。

… and company; …

Yāvakīvañca, bhikkhave, bhikkhū na pāpicchā bhavissanti na pāpikānaṃ icchānaṃ vasaṃ gatā, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

➎ 比丘们！只要比丘们不怀有邪恶的欲求（pāpicchā），不被邪恶的欲求所控制，就可以预期比丘僧团的兴盛，而不会衰败。

so long as they do not harbor, do not come under the spell of evil desires;

Yāvakīvañca, bhikkhave, bhikkhū na pāpamittā bhavissanti na pāpasahāyā na pāpasampavaṅkā, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

➏ 比丘们！只要比丘们不结交恶友（pāpamittā）、恶伴（pāpasahāyā）、恶同伙（pāpasampavaṅkā），就可以预期比丘僧团的兴盛，而不会衰败。

have no bad friends, associates, or companions;

Yāvakīvañca, bhikkhave, bhikkhū na oramattakena visesādhigamena antarāvosānaṃ āpajjissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

➐ 比丘们！只要比丘们不会因为证得了某种微小的特殊境界（oramattakena visesādhigamena）就在中途停滞不前（antarāvosānaṃ āpajjissanti），就可以预期比丘僧团的兴盛，而不会衰败。

and so long as they do not stop halfway on account of some trifling achievement.

Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.”

比丘们！只要这七种不衰败的方法还存在于比丘们之中，只要比丘们还遵循着这七种不衰败的方法，就可以预期比丘僧团的兴盛，而不会衰败。”

So long, bhikkhus, as these seven conditions leading to welfare endure among the bhikkhus and the bhikkhus are known for it, their growth is to be expected, not their decline."

第三章 ✩ 具备好品质 Seven Good Qualities [8]

﹝第八卷 ➲﹞ 138. “Aparepi vo, bhikkhave, satta aparihāniye dhamme desessāmi…pe… “yāvakīvañca, bhikkhave, bhikkhū ➊ saddhā bhavissanti…pe… ➋ hirimanā bhavissanti… ➌ ottappī bhavissanti… ➍ bahussutā bhavissanti… ➎ āraddhavīriyā bhavissanti… ➏ upaṭṭhitassatī bhavissanti… ➐ paññavanto bhavissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.”

“比丘们！我将为你们宣说另外七种不衰败的方法……（省略）……

“比丘们！只要比丘们：➊ 有信心（saddhā），……（省略）…… ➋ 有惭（hirimanā），➌ 有愧（ottappī），➍ 多闻（bahussutā），➎ 精进（āraddhavīriyā），➏ 具足正念（upaṭṭhitassatī），➐ 有智慧（paññavanto），就可以预期比丘僧团的兴盛，而不会衰败。

比丘们！只要这七种不衰败的方法还存在于比丘们之中，只要比丘们还遵循着这七种不衰败的方法，就可以预期比丘僧团的兴盛，而不会衰败。”

8. "Seven further conditions leading to welfare I shall set forth, bhikkhus. Listen and pay heed to what I shall say."

"So be it, Lord."

"The growth of the bhikkhus is to be expected, not their decline, bhikkhus, ➊ so long as they shall have faith, ➋ so long as they have moral shame and ➌ fear of misconduct, ➍ are proficient in learning, ➎ resolute, ➏ mindful, ➐ and wise. So long, bhikkhus, as these seven conditions leading to welfare endure among the bhikkhus, and the bhikkhus are known for it, their growth is to be expected, not their decline."

第四章 ✩ 七菩提分 Seven Factors of Enlightenment [9]

﹝第九卷 ➲﹞ 139. “Aparepi vo, bhikkhave, satta aparihāniye dhamme desessāmi, taṃ suṇātha, sādhukaṃ manasikarotha, bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“比丘们！我将为你们宣说另外七种不衰败的方法，你们要仔细听，好好记住，我现在要说了。”

那些比丘回答世尊：“好的，世尊。”世尊于是这样说：

9. "Seven further conditions leading to welfare I shall set forth, bhikkhus. Listen and pay heed to what I shall say."

"So be it, Lord."

“Yāvakīvañca, bhikkhave, bhikkhu ➊ satisambojjhaṅgaṃ bhāvessanti…pe… ➋ dhammavicayasambojjhaṅgaṃ bhāvessanti… ➌ vīriyasambojjhaṅgaṃ bhāvessanti… ➍ pītisambojjhaṅgaṃ bhāvessanti… ➎ passaddhisambojjhaṅgaṃ bhāvessanti… ➏ samādhisambojjhaṅgaṃ bhāvessanti… ➐ upekkhāsambojjhaṅgaṃ bhāvessanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

“比丘们！只要比丘们修习：➊ 念觉支（satisambojjhaṅgaṃ）、……（省略）…… ➋ 择法觉支（dhammavicayasambojjhaṅgaṃ）、➌ 精进觉支（vīriyasambojjhaṅgaṃ）、➍ 喜觉支（pītisambojjhaṅgaṃ）、➎ 轻安觉支（passaddhisambojjhaṅgaṃ）、➏ 定觉支（samādhisambojjhaṅgaṃ）、➐ 舍觉支（upekkhāsambojjhaṅgaṃ），就可以预期比丘僧团的兴盛，而不会衰败。

"The growth of the bhikkhus is to be expected, not their decline, bhikkhus, so long as they cultivate the seven factors of enlightenment, that is: ➊ mindfulness, ➋ investigation into phenomena, ➌ energy, ➍ bliss, ➎ tranquillity, ➏ concentration, ➐ and equanimity.

Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā no parihāni.”

比丘们！只要这七种不衰败的方法还存在于比丘们之中，只要比丘们还遵循着这七种不衰败的方法，就可以预期比丘僧团的兴盛，而不会衰败。”

So long, bhikkhus, as these seven conditions leading to welfare endure among the bhikkhus, and the bhikkhus are known for it, their growth is to be expected, not their decline."

第五章 ✩ 常修七想 Seven Perceptions [10]

﹝第十卷 ➲﹞ 140. “Aparepi vo, bhikkhave, satta aparihāniye dhamme desessāmi, taṃ suṇātha, sādhukaṃ manasikarotha, bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“比丘们！我将为你们宣说另外七种不衰败的方法，你们要仔细听，好好记住，我现在要说了！”

那些比丘回答世尊：“好的，世尊。”世尊于是这样说：

10. "Seven further conditions leading to welfare I shall set forth, bhikkhus. Listen and pay heed to what I shall say."

"So be it, Lord."

“Yāvakīvañca, bhikkhave, bhikkhū ➊ aniccasaññaṃ bhāvessanti…pe… ➋ anattasaññaṃ bhāvessanti… ➌ asubhasaññaṃ bhāvessanti… ➍ ādīnavasaññaṃ bhāvessanti… ➎ pahānasaññaṃ bhāvessanti… ➏ virāgasaññaṃ bhāvessanti… ➐ nirodhasaññaṃ bhāvessanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

“比丘们！只要比丘们修习： ➊ 无常想（aniccasaññaṃ）、……（省略）…… ➋ 无我想（anattasaññaṃ）、➌ 不净想（asubhasaññaṃ）、➍ 过患想（ādīnavasaññaṃ）、➎ 断除想（pahānasaññaṃ）、➏ 离贪想（virāgasaññaṃ）、➐ 灭尽想（nirodhasaññaṃ），就可以预期比丘僧团的兴盛，而不会衰败。

"The growth of the bhikkhus is to be expected, not their decline, bhikkhus, ➊ so long as they cultivate the perception of impermanence, ➋ of egolessness, ➌ of (the body's) impurity, ➍ of (the body's) wretchedness, ➎ of relinquishment, ➏ of dispassion, ➐ and of cessation.

Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.”

比丘们！只要这七种不衰败的方法还存在于比丘们之中，只要比丘们还遵循着这七种不衰败的方法，就可以预期比丘僧团的兴盛，而不会衰败。”

So long, bhikkhus, as these seven conditions leading to welfare endure among the bhikkhus, and the bhikkhus are known for it, their growth is to be expected, not their decline."

第六章 ✩ 修六和敬 Six Conditions to be Remembered [11]

﹝第十一卷 ➲﹞ 141. “Cha, vo bhikkhave, aparihāniye dhamme desessāmi, taṃ suṇātha, sādhukaṃ manasikarotha, bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“比丘们！我将为你们宣说另外六种不衰败的方法，你们要仔细听，好好记住，我现在要说了。”

那些比丘回答世尊：“好的，世尊，”世尊于是这样说：

11. "Six further conditions leading to welfare I shall set forth, bhikkhus. Listen and pay heed to what I shall say."

"So be it, Lord."

“Yāvakīvañca, bhikkhave, bhikkhū mettaṃ kāyakammaṃ paccupaṭṭhāpessanti sabrahmacārīsu āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

“➊ 比丘们！只要比丘们无论在公开场合还是私下里，都对同修行的道友们（sabrahmacārīsu）保持慈爱的身业（mettaṃ kāyakammaṃ），就可以预期比丘僧团的兴盛，而不会衰败。

"The growth of the bhikkhus is to be expected, not their decline, bhikkhus, so long as they attend on each other with loving-kindness in deed,

Yāvakīvañca, bhikkhave, bhikkhū mettaṃ vacīkammaṃ paccupaṭṭhāpessanti …pe… mettaṃ manokammaṃ paccupaṭṭhāpessanti sabrahmacārīsu āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

➋ 比丘们！只要比丘们无论在公开场合还是私下里，都对同修行的道友们保持慈爱的语业（mettaṃ vacīkammaṃ），……（省略）……保持慈爱的意业（mettaṃ manokammaṃ），就可以预期比丘僧团的兴盛，而不会衰败。

word, and thought, both openly and in private;

Yāvakīvañca, bhikkhave, bhikkhū, ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi tathārūpehi lābhehi appaṭivibhattabhogī bhavissanti sīlavantehi sabrahmacārīhi sādhāraṇabhogī, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

➌ 比丘们！只要比丘们将那些如法得到的、合乎教法的供养物品（lābhā dhammikā dhammaladdhā），哪怕只是钵里的食物，都能与有戒行的同修道友们平等分享，共同受用（appaṭivibhattabhogī bhavissanti... sādhāraṇabhogī），就可以预期比丘僧团的兴盛，而不会衰败。

so long as in respect of what they receive as due offerings, even the contents of their alms bowls, they do not make use of them without sharing them with virtuous members of the community;

Yāvakīvañca, bhikkhave, bhikkhū yāni kāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññūpasatthāni [viññuppasatthāni (sī.)] aparāmaṭṭhāni samādhisaṃvattanikāni tathārūpesu sīlesu sīlasāmaññagatā viharissanti sabrahmacārīhi āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

➍ 比丘们！只要比丘们无论在公开场合还是私下里，都能与同修行的道友们共同受持那些无缺漏（akhaṇḍāni）、无瑕疵（acchiddāni）、无斑点（asabalāni）、无杂色（akammāsāni）、能带来解脱（bhujissāni）、为智者所称赞（viññūpasatthāni）、不执取（aparāmaṭṭhāni）、有助于得定（samādhisaṃvattanikāni）的戒律（sīlesu sīlasāmaññagatā viharissanti），就可以预期比丘僧团的兴盛，而不会衰败。

so long as, in company with their brethren, they train themselves, openly and in private, in the rules of conduct, which are complete and perfect, spotless and pure, liberating, praised by the wise, uninfluenced (by mundane concerns), and favorable to concentration of mind;

Yāvakīvañca, bhikkhave, bhikkhū yāyaṃ diṭṭhi ariyā niyyānikā, niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagatā viharissanti sabrahmacārīhi āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

➎ 比丘们！只要比丘们无论在公开场合还是私下里，都能与同修行的道友们共同秉持那神圣的、能导向解脱（ariyā niyyānikā）、能令实践者彻底灭除痛苦（niyyāti takkarassa sammā dukkhakkhayāya）的正见（diṭṭhiyā diṭṭhisāmaññagatā viharissanti），就可以预期比丘僧团的兴盛，而不会衰败。

and in company with their brethren, preserve, openly and in private, the insight that is noble and liberating, and leads one who acts upon it to the utter destruction of suffering.

Yāvakīvañca, bhikkhave, ime cha aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca chasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihānī”ti.

➏ 比丘们！只要这六种不衰败的方法还存在于比丘们之中，只要比丘们还遵循着这六种不衰败的方法，就可以预期比丘僧团的兴盛，而不会衰败。”

So long, bhikkhus, as these six conditions leading to welfare endure among the bhikkhus, and the bhikkhus are known for it, their growth is to be expected, not their decline."

第七章 ✩ 修戒定慧 Counsel to the Bhikkhus [12~14]

﹝第十二卷 ➲﹞ 142. Tatra sudaṃ bhagavā rājagahe viharanto gijjhakūṭe pabbate etadeva bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ karoti – “iti sīlaṃ, iti samādhi, iti paññā. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṃso. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā. Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati, seyyathidaṃ – kāmāsavā, bhavāsavā, avijjāsavā”ti.

世尊住在王舍城的灵鹫山时，经常对比丘们作这样的佛法开示：“这就是戒，这就是定，这就是慧。由戒培育的定，有大果报、大利益；由定培育的慧，有大果报、大利益；由慧培育的心，能完全从欲漏（kāmāsavā）、有漏（bhavāsavā）、无明漏（avijjāsavā）等诸漏中解脱出来。”

12. And the Blessed One, living at Rajagaha, at the hill called Vultures' Peak, often gave counsel to the bhikkhus thus:

"Such and such is virtue; such and such is concentration; and such and such is wisdom. Great becomes the fruit, great is the gain of concentration when it is fully developed by virtuous conduct; great becomes the fruit, great is the gain of wisdom when it is fully developed by concentration; utterly freed from the taints of lust, becoming, and ignorance is the mind that is fully developed in wisdom."

﹝第十三卷 ➲﹞ 143. Atha kho bhagavā rājagahe yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi – “āyāmānanda, yena ambalaṭṭhikā tenupasaṅkamissāmā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena ambalaṭṭhikā tadavasari. Tatra sudaṃ bhagavā ambalaṭṭhikāyaṃ viharati rājāgārake. Tatrāpi sudaṃ bhagavā ambalaṭṭhikāyaṃ viharanto rājāgārake etadeva bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ karoti – “iti sīlaṃ iti samādhi iti paññā. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṃso. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā. Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati, seyyathidaṃ – kāmāsavā, bhavāsavā, avijjāsavā”ti.

那时，世尊在王舍城住了他认为合适的时日后，对尊者阿难说：“来，阿难！我们到芒果树苗圃（Ambalaṭṭhikā）去吧。”

尊者阿难回答世尊说：“好的，世尊。”于是，世尊与一大群比丘僧众一起，动身前往芒果树苗圃。

在那里，世尊住在芒果树苗圃的国王休息处（rājāgārake）。世尊住在芒果树苗圃的国王休息处时，也经常对比丘们作这样的佛法开示：“这就是戒，这就是定，这就是慧。由戒培育的定，有大果报、大利益；由定培育的慧，有大果报、大利益；由慧培育的心，能完全从欲漏、有漏、无明漏等诸漏中解脱出来。”

13. When the Blessed One had stayed at Rajagaha as long as he pleased, he addressed the Venerable Ananda thus: "Come, Ananda, let us go to Ambalatthika."

"So be it, Lord."

And the Blessed One took up his abode at Ambalatthika, together with a large community of bhikkhus.

14. At Ambalatthika the Blessed One came to stay in the king's rest house; and there, too, the Blessed One often gave counsel to the bhikkhus thus:

"Such and such is virtue; such and such is concentration; and such and such is wisdom. Great becomes the fruit, great is the gain of concentration when it is fully developed by virtuous conduct; great becomes the fruit, great is the gain of wisdom when it is fully developed by concentration; utterly freed from the taints of lust, becoming, and ignorance is the mind that is fully developed in wisdom."

﹝第十四卷 ➲﹞ 144. Atha kho bhagavā ambalaṭṭhikāyaṃ yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi – “āyāmānanda, yena nāḷandā tenupasaṅkamissāmā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena nāḷandā tadavasari, tatra sudaṃ bhagavā nāḷandāyaṃ viharati pāvārikambavane.

那时，世尊在芒果树苗圃住了他认为合适的时日后，对尊者阿难说：“来，阿难！我们到那烂陀（Nāḷandā）去吧。”

尊者阿难回答世尊：“好的，世尊。”于是，世尊与一大群比丘僧众一起，动身前往那烂陀。

在那里，世尊住在那烂陀的帕瓦利卡（pāvārika）芒果林中。

15. When the Blessed One had stayed at Ambalatthika as long as he pleased, he addressed the Venerable Ananda thus: "Come, Ananda, let us go to Nalanda."

"So be it, Lord."

And the Blessed One took up his abode at Nalanda together with a large community of bhikkhus, and came to stay in the mango grove of Pavarika.

第四品 ✫ 舍利弗——作狮子吼 Sāriputtasīhanādo / Sariputta's Lion's Roar [15~17]

﹝第十五卷 ➲﹞ 145. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca – “evaṃ pasanno ahaṃ, bhante, bhagavati; na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṃ sambodhiyan”ti.

那时，尊者舍利弗来到世尊的住处。到了之后，顶礼世尊，坐在一边，坐在一边的尊者舍利弗对世尊这样说：

“世尊！我对世尊有这样的信心：无论过去、未来还是现在，没有任何其他的沙门或婆罗门，能在正自觉悟（sambodhiyaṃ）方面比世尊更优越、更殊胜。”

16. Then the Venerable Sariputta went to the Blessed One, respectfully greeted him, sat down at one side, and spoke thus to him:

"This faith, Lord, I have in the Blessed One, that there has not been, there will not be, nor is there now, another recluse or brahman more exalted in Enlightenment than the Blessed One."

“Uḷārā kho te ayaṃ, sāriputta, āsabhī vācā [āsabhivācā (syā.)] bhāsitā, ekaṃso gahito, sīhanādo nadito – ‘evaṃpasanno ahaṃ, bhante, bhagavati; na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṃ sambodhiyan’ti.

“舍利弗！你说的这话真是崇高、真是豪迈啊！这大胆的言论，简直就是一声真正的狮子吼！你说：‘我对世尊有这样的信心：无论过去、未来还是现在，没有任何其他的沙门或婆罗门，能在正自觉悟方面比世尊更优越、更殊胜。’

"Lofty indeed is this speech of yours, Sariputta, and lordly! A bold utterance, a veritable sounding of the lion's roar!

“Kiṃ te [kiṃ nu (syā. pī. ka.)], sāriputta, ye te ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā – ‘evaṃsīlā te bhagavanto ahesuṃ itipi, evaṃdhammā evaṃpaññā evaṃvihārī evaṃvimuttā te bhagavanto ahesuṃ itipī’”ti? “No hetaṃ, bhante”.

“舍利弗！对于过去那些阿罗汉、圆满觉悟者（arahanto sammāsambuddhā），你是否能用心了知他们所有人的心，知道：‘那些世尊们具有如此的戒行（evaṃsīlā），如此的法（evaṃdhammā），如此的智慧（evaṃpaññā），如此的安住（evaṃvihārī），如此的解脱（evaṃvimuttā）’吗？”“不，世尊。”

But how is this, Sariputta? Those Arahants, Fully Enlightened Ones of the past - do you have direct personal knowledge of all those Blessed Ones, as to their virtue, their meditation, their wisdom, their abiding, and their emancipation?"

"Not so, Lord."

“Kiṃ pana te [kiṃ pana (syā. pī. ka.)], sāriputta, ye te bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā – ‘evaṃsīlā te bhagavanto bhavissanti itipi, evaṃdhammā evaṃpaññā evaṃvihārī evaṃvimuttā te bhagavanto bhavissanti itipī’”ti? “No hetaṃ, bhante”.

“那么，舍利弗！对于未来那些将出现的阿罗汉、圆满觉悟者，你是否能用心了知他们所有人的心，知道：‘那些世尊们将具有如此的戒行，如此的法，如此的智慧，如此的安住，如此的解脱’吗？”“不，世尊。”

"Then how is this, Sariputta? Those Arahants, Fully Enlightened Ones of the future - do you have direct personal knowledge of all those Blessed Ones, as to their virtue, their meditation, their wisdom, their abiding, and their emancipation?"

"Not so, Lord."

“Kiṃ pana te, sāriputta, ahaṃ etarahi arahaṃ sammāsambuddho cetasā ceto paricca vidito – ‘evaṃsīlo bhagavā itipi, evaṃdhammo evaṃpañño evaṃvihārī evaṃvimutto bhagavā itipī’”ti? “No hetaṃ, bhante”.

“那么，舍利弗！对于现在身为阿罗汉、圆满觉悟者的我，你是否能用心了知我的心，知道：‘世尊具有如此的戒行，如此的法，如此的智慧，如此的安住，如此的解脱’吗？”“不，世尊。”

"Then how is this, Sariputta? Of me, who am at present the Arahant, the Fully Enlightened One, do you have direct personal knowledge as to my virtue, my meditation, my wisdom, my abiding, and my emancipation?"

"Not so, Lord."

“Ettha ca hi te, sāriputta, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṃ [cetopariññāyañāṇaṃ (syā.), cetasā cetopariyāyañāṇaṃ (ka.)] natthi. Atha kiñcarahi te ayaṃ, sāriputta, uḷārā āsabhī vācā bhāsitā, ekaṃso gahito, sīhanādo nadito – ‘evaṃpasanno ahaṃ, bhante, bhagavati; na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṃ sambodhiyan’”ti?

“既然如此，舍利弗！你并没有了知过去、未来、现在诸位阿罗汉、圆满觉悟者心意的他心智（cetopariyañāṇaṃ）。那么，舍利弗，你现在为何能说出如此崇高、如此豪迈的话，如此大胆的言论，发出这样的狮子吼：‘我对世尊有这样的信心：无论过去、未来还是现在，没有任何其他的沙门或婆罗门，能在正自觉悟方面比世尊更优越、更殊胜’呢？”

"Then it is clear, Sariputta, that you have no such direct personal knowledge of the Arahats, the Fully Enlightened Ones of the past, the future, and the present. How then dare you set forth a speech so lofty and lordly, an utterance so bold, a veritable sounding of the lion's roar, saying: 'This faith, Lord, I have in the Blessed One, that there has not been, there will not be, nor is there now another recluse or brahman more exalted in Enlightenment than the Blessed One'?"

﹝第十六卷 ➲﹞ 146. “Na kho me, bhante, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṃ atthi, api ca me dhammanvayo vidito. Seyyathāpi, bhante, rañño paccantimaṃ nagaraṃ daḷhuddhāpaṃ daḷhapākāratoraṇaṃ ekadvāraṃ, tatrassa dovāriko paṇḍito viyatto medhāvī aññātānaṃ nivāretā ñātānaṃ pavesetā. So tassa nagarassa samantā anupariyāyapathaṃ [anucariyāyapathaṃ (syā.)] anukkamamāno na passeyya pākārasandhiṃ vā pākāravivaraṃ vā, antamaso biḷāranikkhamanamattampi. Tassa evamassa [na passeyya tassa evamassa (syā.)] – ‘ye kho keci oḷārikā pāṇā imaṃ nagaraṃ pavisanti vā nikkhamanti vā, sabbe te imināva dvārena pavisanti vā nikkhamanti vā’ti. Evameva kho me, bhante, dhammanvayo vidito – ‘ye te, bhante, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu supatiṭṭhitacittā sattabojjhaṅge yathābhūtaṃ bhāvetvā anuttaraṃ sammāsambodhiṃ abhisambujjhiṃsu. Yepi te, bhante, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu supatiṭṭhitacittā satta bojjhaṅge yathābhūtaṃ bhāvetvā anuttaraṃ sammāsambodhiṃ abhisambujjhissanti. Bhagavāpi, bhante, etarahi arahaṃ sammāsambuddho pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu supatiṭṭhitacitto satta bojjhaṅge yathābhūtaṃ bhāvetvā anuttaraṃ sammāsambodhiṃ abhisambuddho’”ti.

“世尊！我的确没有能了知过去、未来、现在诸阿罗汉、圆满正自觉者心识的他心通，但我知道法随法（Dhamma-anvaya，依循法的规律推知）。世尊！就好比国王边境的城市，有坚固的地基、坚固的城墙和城门，只有一个门。那里有一个聪明、能干、有智慧的守门人，阻止陌生人进入，只让认识的人进入。

他沿着那城市的周围巡逻，看不到城墙的接缝或缝隙，连猫能钻出去的地方都没有。他就会这样想：‘凡是任何较大的生物要进出这个城市，都必定只能通过这扇门进出。’世尊！同样的，我知道法随法行：‘世尊！那些过去世的阿罗汉、圆满正自觉者，所有这些世尊都断除了使智慧虚弱的心之随烦恼、五种盖障，心善安住于四念住，如实地修习七觉支，从而证悟了无上正等正觉。世尊！那些将来世的阿罗汉、圆满正自觉者，所有这些世尊也都将断除使智慧虚弱的心之随烦恼、五种盖障，心善安住于四念住，如实地修习七觉支，从而证悟无上正等正觉。世尊！现在的世尊您，是阿罗汉、圆满正自觉者，也已断除了使智慧虚弱的心之随烦恼、五种盖障，心善安住于四念住，如实地修习七觉支，从而证悟了无上正等正觉。’”

17. "No such direct personal knowledge, indeed, is mine, Lord, of the Arahants, the Fully Enlightened Ones of the past, the future, and the present; and yet I have come to know the lawfulness of the Dhamma. Suppose, Lord, a king's frontier fortress was strongly fortified, with strong ramparts and turrets, and it had a single gate, and there was a gatekeeper, intelligent, experienced, and prudent, who would keep out the stranger but allow the friend to enter. As he patrols the path that leads all around the fortress, he does not perceive a hole or fissure in the ramparts even big enough to allow a cat to slip through. So he comes to the conclusion: 'Whatever grosser living things are to enter or leave this city, they will all have to do so just by this gate.' In the same way, Lord, I have come to know the lawfulness of the Dhamma.

For, Lord, all the Blessed Ones, Arahants, Fully Enlightened Ones of the past had abandoned the five hindrances, the mental defilements that weaken wisdom; had well established their minds in the four foundations of mindfulness; had duly cultivated the seven factors of enlightenment, and were fully enlightened in unsurpassed, supreme Enlightenment.

And, Lord, all the Blessed Ones, Arahants, Fully Enlightened Ones of the future will abandon the five hindrances, the mental defilements that weaken wisdom; will well establish their minds in the four foundations of mindfulness; will duly cultivate the seven factors of enlightenment, and will be fully enlightened in unsurpassed, supreme Enlightenment.

And the Blessed One too, Lord, being at present the Arahant, the Fully Enlightened One, has abandoned the five hindrances, the mental defilements that weaken wisdom; has well established his mind in the four foundations of mindfulness; has duly cultivated the seven factors of enlightenment, and is fully enlightened in unsurpassed, supreme Enlightenment."

﹝第十七卷 ➲﹞ 147. Tatrapi sudaṃ bhagavā nāḷandāyaṃ viharanto pāvārikambavane etadeva bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ karoti – “iti sīlaṃ, iti samādhi, iti paññā. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṃso. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā. Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati, seyyathidaṃ – kāmāsavā, bhavāsavā, avijjāsavā”ti.

那时，世尊住在王舍城的竹林精舍迦兰陀迦园。在那里，世尊对众比丘经常作这样的说法：“如此是戒，如此是定，如此是慧。由戒圆满成就的定，有大果报、大利益；由定圆满成就的慧，有大果报、大利益；由慧圆满成就的心，能完全从欲漏、有漏、无明漏等诸漏中解脱出来。”

18. And also in Nalanda, in the mango grove of Pavarika, the Blessed One often gave counsel to the bhikkhus thus:

"Such and such is virtue; such and such is concentration; and such and such is wisdom. Great becomes the fruit, great is the gain of concentration when it is fully developed by virtuous conduct; great becomes the fruit, great is the gain of wisdom when it is fully developed by concentration; utterly freed from the taints of lust, becoming, and ignorance is the mind that is fully developed in wisdom."

第五品 ✫ 波吒厘村──华氏城 Pāṭaligāma / Pataliputta [18~24]

﹝第十八卷 ➲﹞ 148. Atha kho bhagavā nāḷandāyaṃ yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi – “āyāmānanda, yena pāṭaligāmo tenupasaṅkamissāmā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena pāṭaligāmo tadavasari. Assosuṃ kho pāṭaligāmikā upāsakā – “bhagavā kira pāṭaligāmaṃ anuppatto”ti. Atha kho pāṭaligāmikā upāsakā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho pāṭaligāmikā upāsakā bhagavantaṃ etadavocuṃ – “adhivāsetu no, bhante, bhagavā āvasathāgāran”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho pāṭaligāmikā upāsakā bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena āvasathāgāraṃ tenupasaṅkamiṃsu; upasaṅkamitvā sabbasanthariṃ [sabbasantharitaṃ satthataṃ (syā.), sabbasanthariṃ santhataṃ (ka.)] āvasathāgāraṃ santharitvā āsanāni paññapetvā udakamaṇikaṃ patiṭṭhāpetvā telapadīpaṃ āropetvā yena bhagavā tenupasaṅkamiṃsu, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho pāṭaligāmikā upāsakā bhagavantaṃ etadavocuṃ – “sabbasantharisanthataṃ [sabbasanthariṃ santhataṃ (sī. syā. pī. ka.)], bhante, āvasathāgāraṃ, āsanāni paññattāni, udakamaṇiko patiṭṭhāpito, telapadīpo āropito; yassadāni, bhante, bhagavā kālaṃ maññatī”ti. Atha kho bhagavā sāyanhasamayaṃ [idaṃ padaṃ vinayamahāvagga na dissati]. Nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena āvasathāgāraṃ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā āvasathāgāraṃ pavisitvā majjhimaṃ thambhaṃ nissāya puratthābhimukho [puratthimābhimukho (ka.)] nisīdi. Bhikkhusaṅghopi kho pāde pakkhāletvā āvasathāgāraṃ pavisitvā pacchimaṃ bhittiṃ nissāya puratthābhimukho nisīdi bhagavantameva purakkhatvā. Pāṭaligāmikāpi kho upāsakā pāde pakkhāletvā āvasathāgāraṃ pavisitvā puratthimaṃ bhittiṃ nissāya pacchimābhimukhā nisīdiṃsu bhagavantameva purakkhatvā.

那时，世尊在那烂陀随意住了一段时间后，对尊者阿难说：“来，阿难！我们到波吒厘村去吧。”

尊者阿难回答世尊说：“是的，世尊。”于是，世尊与大比丘僧团一起，动身前往波吒厘村。

那时，波吒厘村的优婆塞们听说：“世尊已经到达波吒厘村了。”于是，波吒厘村的优婆塞们来到世尊那里；到了之后，向世尊行礼，然后坐在一边。坐在一边的波吒厘村优婆塞们对世尊这样说：“世尊，请慈悲接受我们的邀请，到我们的集会堂（休息处）休息吧。”世尊沉默表示同意。

那时，波吒厘村的优婆塞们知道世尊同意了，就从座位上起来，向世尊行礼，右绕世尊后，前往集会堂；到了之后，把整个集会堂（休息处）打扫干净，铺设好座位，安放好水瓶，点燃油灯，然后回到世尊那里。到了之后，向世尊行礼，然后站在一边。站在一边的波吒厘村优婆塞们对世尊这样说：

“世尊！集会堂（休息处）已全部打扫干净，铺设好座位，安放好水瓶，点燃了油灯；世尊，现在请看什么时候合适。”

那时，世尊在傍晚时分，穿好下衣，拿着衣钵，与比丘僧团一起前往集会堂（休息处）；到了之后，洗了脚，进入集会堂（休息处），靠着中间的柱子，面向东方坐下。比丘僧团也洗了脚，进入集会堂（休息处），靠着西墙，面向东方坐下，面对着世尊。波吒厘村的优婆塞们也洗了脚，进入集会堂（休息处），靠着东墙，面向西方坐下，面对着世尊。

19. When the Blessed One had stayed at Nalanda as long as he pleased, he addressed the Venerable Ananda thus:

"Come, Ananda, let us go to Pataligama."

"So be it, Lord."

And the Blessed One took up his abode at Pataligama together with a large community of bhikkhus.

20. Then the devotees of Pataligama came to know: "The Blessed One, they say, has arrived at Pataligama." And they approached the Blessed One, respectfully greeted him, sat down at one side, and addressed him thus: "May the Blessed One, Lord, kindly visit our council hall." And the Blessed One consented by his silence.

21. Knowing the Blessed One's consent, the devotees of Pataligama rose from their seats, respectfully saluted him, and keeping their right sides towards him, departed for the council hall. Then they prepared the council hall by covering the floor all over, arranging seats and water, and setting out an oil lamp. Having done this, they returned to the Blessed One, respectfully greeted him, and standing at one side, announced: "Lord, the council hall is ready, with the floor covered all over, seats and water prepared, and an oil lamp has been set out. Let the Blessed One come, Lord, at his convenience.

22. And the Blessed One got ready, and taking his bowl and robe, went to the council hall together with the company of bhikkhus. After rinsing his feet, the Blessed One entered the council hall and took his seat close to the middle pillar, facing east. The community of bhikkhus, after rinsing their feet, also entered the council hall and took seats near the western wall, facing east, so that the Blessed One was before them. And the devotees of Pataligama, after rinsing their feet and entering the council hall, sat down near the eastern wall, facing west, so that the Blessed One was in front of them.

第一章 ✩ 破戒过患 Dussīlaādīnavā / The Fruits of an Immoral and a Moral Life [19]

﹝第十九卷 ➲﹞ 149. Atha kho bhagavā pāṭaligāmike upāsake āmantesi – “pañcime, gahapatayo, ādīnavā dussīlassa sīlavipattiyā. Katame pañca? Idha, gahapatayo, dussīlo sīlavipanno pamādādhikaraṇaṃ mahatiṃ bhogajāniṃ nigacchati. Ayaṃ paṭhamo ādīnavo dussīlassa sīlavipattiyā.

那时，世尊对波吒厘村的优婆塞们说：

“居家士们！毁坏戒律、行为不善的无戒者有五种过患。是哪五种呢？

居家士们！首先，毁坏戒律、行为不善的无戒者，由于放逸，会遭受巨大的财产损失。这是毁坏戒律、行为不善者的第一种过患。

23. Thereupon the Blessed One addressed the devotees of Pataligama thus: "The immoral man, householders, by falling away from virtue, encounters five perils: great loss of wealth through heedlessness;

Puna caparaṃ, gahapatayo, dussīlassa sīlavipannassa pāpako kittisaddo abbhuggacchati. Ayaṃ dutiyo ādīnavo dussīlassa sīlavipattiyā.

再者，居家士们！毁坏戒律、行为不善的无戒者，坏名声会传扬出去。这是毁坏戒律、行为不善者的第二种过患。

an evil reputation;

Puna caparaṃ, gahapatayo, dussīlo sīlavipanno yaññadeva parisaṃ upasaṅkamati – yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ – avisārado upasaṅkamati maṅkubhūto. Ayaṃ tatiyo ādīnavo dussīlassa sīlavipattiyā.

再者，居家士们！毁坏戒律、行为不善的无戒者，无论走到哪个团体中——无论是刹帝利团体、婆罗门团体、居家士团体还是沙门团体——都会胆怯、窘迫不安地走近。这是毁坏戒律、行为不善者的第三种过患。

a timid and troubled demeanor in every society, be it that of nobles, brahmans, householders, or ascetics;

Puna caparaṃ, gahapatayo, dussīlo sīlavipanno sammūḷho kālaṅkaroti. Ayaṃ catuttho ādīnavo dussīlassa sīlavipattiyā.

再者，居家士们！毁坏戒律、行为不善的无戒者，临终时会迷乱死去。这是毁坏戒律、行为不善者的第四种过患。

death in bewilderment;

Puna caparaṃ, gahapatayo, dussīlo sīlavipanno kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Ayaṃ pañcamo ādīnavo dussīlassa sīlavipattiyā. Ime kho, gahapatayo, pañca ādīnavā dussīlassa sīlavipattiyā.

再者，居家士们！毁坏戒律、行为不善的无戒者，身体坏灭、死亡之后，会投生到恶道、恶趣、堕处、地狱。

这是毁坏戒律、行为不善者的第五种过患。居家士们！这些就是毁坏戒律、行为不善者的五种过患。

and, at the breaking up of the body after death, rebirth in a realm of misery, in an unhappy state, in the nether world, in hell.

第二章 ✩ 持戒五得 Sīlavanttaānisaṃsā [20~21]

﹝第二十卷 ➲﹞ 150. Pañcime, gahapatayo, ānisaṃsā sīlavato sīlasampadāya. Katame pañca? Idha, gahapatayo, sīlavā sīlasampanno appamādādhikaraṇaṃ mahantaṃ bhogakkhandhaṃ adhigacchati. Ayaṃ paṭhamo ānisaṃso sīlavato sīlasampadāya.

居家士们！具足戒律、行善的持戒者有五种利益。是哪五种呢？

居家士们！首先，具足戒律、行善的持戒者，由于不放逸，能获得巨大的财富。这是具足戒律、行善的持戒者的第一种利益。

24. Five blessings, householders, accrue to the righteous man through his practice of virtue: great increase of wealth through his diligence;

Puna caparaṃ, gahapatayo, sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchati. Ayaṃ dutiyo ānisaṃso sīlavato sīlasampadāya.

再者，居家士们！具足戒律、行善的持戒者，好名声会传扬出去。这是具足戒律、行善的持戒者的第二种利益。

a favorable reputation;

Puna caparaṃ, gahapatayo, sīlavā sīlasampanno yaññadeva parisaṃ upasaṅkamati – yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ visārado upasaṅkamati amaṅkubhūto. Ayaṃ tatiyo ānisaṃso sīlavato sīlasampadāya.

再者，居家士们！具足戒律、行善的持戒者，无论走到哪个团体中——无论是刹帝利团体、婆罗门团体、居家士团体还是沙门团体——都会自信、不窘迫不安地走近。这是具足戒律、行善的持戒者的第三种利益。

a confident deportment, without timidity, in every society, be it that of nobles, brahmans, householders, or ascetics;

“Puna caparaṃ, gahapatayo, sīlavā sīlasampanno asammūḷho kālaṅkaroti. Ayaṃ catuttho ānisaṃso sīlavato sīlasampadāya.

再者，居家士们！具足戒律、行善的持戒者，临终时不迷乱死去。这是具足戒律、行善的持戒者的第四种利益。

a serene death;

Puna caparaṃ, gahapatayo, sīlavā sīlasampanno kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Ayaṃ pañcamo ānisaṃso sīlavato sīlasampadāya. Ime kho, gahapatayo, pañca ānisaṃsā sīlavato sīlasampadāyā”ti.

再者，居家士们！具足戒律、行善的持戒者，身体坏灭、死亡之后，会投生到善趣、天界。这是具足戒律、行善的持戒者的第五种利益。居家士们！这些就是具足戒律、行善的持戒者的五种利益。”

and, at the breaking up of the body after death, rebirth in a happy state, in a heavenly world."

﹝第二十一卷 ➲﹞ 151. Atha kho bhagavā pāṭaligāmike upāsake bahudeva rattiṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uyyojesi – “abhikkantā kho, gahapatayo, ratti, yassadāni tumhe kālaṃ maññathā”ti. “Evaṃ, bhante”ti kho pāṭaligāmikā upāsakā bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu. Atha kho bhagavā acirapakkantesu pāṭaligāmikesu upāsakesu suññāgāraṃ pāvisi.

那时，世尊为波吒厘村的优婆塞们说法直到深夜，开示、劝导、激励、使他们欢喜，然后让他们离开，说：“居家士们！夜已经很深了，现在你们可以看时间离开了。”

波吒厘村的优婆塞们回答世尊：“是的，世尊。”然后从座位上起来，向世尊行礼，右绕世尊后离去。那时，世尊在波吒厘村的优婆塞们离开后不久，就进入了无人静处。

25. And the Blessed One spent much of the night instructing the devotees of Pataligama in the Dhamma, rousing, edifying, and gladdening them, after which he dismissed them, saying: "The night is far advanced, householders. You may go at your convenience."

"So be it, Lord." And the devotees of Pataligama rose from their seats, respectfully saluted the Blessed One, and keeping their right sides towards him, departed. And the Blessed One, soon after their departure, retired into privacy.

第三章 ✩ 华氏筑城 Pāṭaliputtanagaramāpanaṃ [22~23]

﹝第二十二卷 ➲﹞ 152. Tena kho pana samayena sunidhavassakārā [sunīdhavassakārā (syā. ka.)] magadhamahāmattā pāṭaligāme nagaraṃ māpenti vajjīnaṃ paṭibāhāya. Tena samayena sambahulā devatāyo sahasseva [sahassasseva (sī. pī. ka.), sahassaseva (ṭīkāyaṃ pāṭhantaraṃ), sahassasahasseva (udānaṭṭhakathā)] pāṭaligāme vatthūni pariggaṇhanti. Yasmiṃ padese mahesakkhā devatā vatthūni pariggaṇhanti, mahesakkhānaṃ tattha raññaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ. Yasmiṃ padese majjhimā devatā vatthūni pariggaṇhanti, majjhimānaṃ tattha raññaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ. Yasmiṃ padese nīcā devatā vatthūni pariggaṇhanti, nīcānaṃ tattha raññaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ. Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena tā devatāyo sahasseva pāṭaligāme vatthūni pariggaṇhantiyo. Atha kho bhagavā rattiyā paccūsasamayaṃ paccuṭṭhāya āyasmantaṃ ānandaṃ āmantesi – “ke nu kho [ko nu kho (sī. syā. pī. ka.)], ānanda, pāṭaligāme nagaraṃ māpentī”ti [māpetīti (sī. syā. pī. ka.)]? “Sunidhavassakārā, bhante, magadhamahāmattā pāṭaligāme nagaraṃ māpenti vajjīnaṃ paṭibāhāyā”ti. “Seyyathāpi, ānanda, devehi tāvatiṃsehi saddhiṃ mantetvā, evameva kho, ānanda, sunidhavassakārā magadhamahāmattā pāṭaligāme nagaraṃ māpenti vajjīnaṃ paṭibāhāya. Idhāhaṃ, ānanda, addasaṃ dibbena cakkhunā visuddhena atikkantamānusakena sambahulā devatāyo sahasseva pāṭaligāme vatthūni pariggaṇhantiyo. Yasmiṃ, ānanda, padese mahesakkhā devatā vatthūni pariggaṇhanti, mahesakkhānaṃ tattha raññaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ. Yasmiṃ padese majjhimā devatā vatthūni pariggaṇhanti, majjhimānaṃ tattha raññaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ. Yasmiṃ padese nīcā devatā vatthūni pariggaṇhanti, nīcānaṃ tattha raññaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ. Yāvatā, ānanda, ariyaṃ āyatanaṃ yāvatā vaṇippatho idaṃ agganagaraṃ bhavissati pāṭaliputtaṃ puṭabhedanaṃ. Pāṭaliputtassa kho, ānanda, tayo antarāyā bhavissanti – aggito vā udakato vā mithubhedā vā”ti.

那时，摩揭陀国的大臣须尼陀和禹舍，为了防御跋耆人，正在波吒厘村建造城堡。当时，有成千上万的众多天神，在波吒厘村占据地盘。在有大威力天神占据地盘的地方，有大权势的国王和大臣们的心就倾向于在那里建造住所；在有中等威力天神占据地盘的地方，有中等权势的国王和大臣们的心就倾向于在那里建造住所；在有低等威力天神占据地盘的地方，有低等权势的国王和大臣们的心就倾向于在那里建造住所。

世尊以清净、超越人眼的天眼，看见了那些成千上万的天神在波吒厘村占据地盘。那时，世尊在天快亮、黎明时分起来后，对尊者阿难说：

“阿难！是谁正在波吒厘村建造城堡呢？”

“世尊！是摩揭陀国的大臣须尼陀和禹舍，为了防御跋耆人，正在波吒厘村建造城堡。”

“阿难！就如同和三十三天的天神商量过一样，确实如此，阿难！摩揭陀国的大臣须尼陀和禹舍，为了防御跋耆人，正在波吒厘村建造城堡。阿难！我在这里以清净、超越人眼的天眼，看见了成千上万的众多天神在波吒厘村占据地盘。阿难！在有大威力天神占据地盘的地方，有大权势的国王和大臣们的心就倾向于在那里建造住所；在有中等威力天神占据地盘的地方，有中等权势的国王和大臣们的心就倾向于在那里建造住所；在有低等威力天神占据地盘的地方，有低等权势的国王和大臣们的心就倾向于在那里建造住所。阿难！只要是圣者往来的区域，只要是商路的范围，这里将成为首要的城市——华氏城（Pāṭaliputta），一个货物集散地。但是，阿难！华氏城将会有三种灾难：要么来自火灾，要么来自水灾，要么来自内部分裂（团体不和）。”

26. At that time Sunidha and Vassakara, the chief ministers of Magadha, were building a fortress at Pataligama in defense against the Vajjis. And deities in large numbers, counted in thousands, had taken possession of sites at Pataligama. In the region where deities of great power prevailed, officials of great power were bent on constructing edifices; and where deities of medium power and lesser power prevailed, officials of medium and lesser power were bent on constructing edifices.

27. And the Blessed One saw with the heavenly eye, pure and transcending the faculty of men, the deities, counted in thousands, where they had taken possession of sites in Pataligama. And rising before the night was spent, towards dawn, the Blessed One addressed the Venerable Ananda thus: "Who is it, Ananda, that is erecting a city at Pataligama?"

"Sunidha and Vassakara, Lord, the chief ministers of Magadha, are building a fortress at Pataligama, in defence against the Vajjis."

28. "It is, Ananda, as if Sunidha and Vassakara had taken counsel with the gods of the Thirty-three. For I beheld, Ananda, with the heavenly eye, pure and transcending the faculty of men, a large number of deities, counted in thousands, that have taken possession of sites at Pataligama. In the region where deities of great power prevail, officials of great power are bent on constructing edifices; and where deities of medium and lesser power prevail, officials of medium and lesser power are bent on constructing edifices. Truly, Ananda, as far as the Aryan race extends and trade routes spread, this will be the foremost city Pataliputta, a trade-center. But Pataliputta, Ananda, will be assailed by three perils - fire, water, and dissension."

﹝第二十三卷 ➲﹞ 153. Atha kho sunidhavassakārā magadhamahāmattā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhaṃsu, ekamantaṃ ṭhitā kho sunidhavassakārā magadhamahāmattā bhagavantaṃ etadavocuṃ – “adhivāsetu no bhavaṃ gotamo ajjatanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho sunidhavassakārā magadhamahāmattā bhagavato adhivāsanaṃ viditvā yena sako āvasatho tenupasaṅkamiṃsu; upasaṅkamitvā sake āvasathe paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesuṃ – “kālo, bho gotama, niṭṭhitaṃ bhattan”ti.

那时，摩揭陀国的大臣须尼陀和禹舍来到世尊那里；到了之后，与世尊互相问候，说了些友善客气的话后，站在一边。站在一边的摩揭陀国大臣须尼陀和禹舍对世尊这样说：“愿尊者乔达摩和比丘僧团一起，接受我们今天的供餐。”世尊沉默表示同意。

那时，摩揭陀国的大臣须尼陀和禹舍知道世尊同意了，就回到自己的住处；到了之后，在自己的住处准备了上好的硬食和软食，然后派人告知世尊时间：

“乔达摩尊者！时间到了，饭食准备好了。”

29. Then Sunidha and Vassakara went to the Blessed One, and after courteous greeting to the Blessed One, and exchanging many pleasant words, they stood at one side and addressed him thus: "May the Venerable Gotama please accept our invitation for tomorrow's meal, together with the community of bhikkhus." And the Blessed One consented by his silence.

30. Knowing the Blessed One's consent, Sunidha and Vassakara departed for their own abodes, where they had choice food, hard and soft, prepared. And when it was time, they announced to the Blessed One: "It is time, Venerable Gotama; the meal is ready."

Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena sunidhavassakārānaṃ magadhamahāmattānaṃ āvasatho tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho sunidhavassakārā magadhamahāmattā buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesuṃ sampavāresuṃ. Atha kho sunidhavassakārā magadhamahāmattā bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho sunidhavassakāre magadhamahāmatte bhagavā imāhi gāthāhi anumodi –

于是，世尊在上午时分，穿好下衣，拿着衣钵，与比丘僧团一起前往摩揭陀国大臣须尼陀和禹舍的住处；到了之后，在准备好的座位上坐下。那时，摩揭陀国的大臣须尼陀和禹舍亲手用上好的硬食和软食供养以佛陀为首的比丘僧团，使他们满足。那时，摩揭陀国的大臣须尼陀和禹舍见世尊吃完饭，手已离开钵，就取了一个较低的座位，坐在一边。

对坐在一边的摩揭陀国大臣须尼陀和禹舍，世尊用这些偈颂随喜赞叹：

Thereupon the Blessed One got ready in the forenoon, and taking bowl and robe, he went together with the community of bhikkhus to the abode of Sunidha and Vassakara, where he took the seat prepared for him. And Sunidha and Vassakara themselves attended on the community of bhikkhus headed by the Buddha, and served them with choice food, hard and soft. When the Blessed One had finished his meal and had removed his hand from the bowl, they took low seats and sat down at one side.

31. And the Blessed One thanked them with these stanzas:

Yasmiṃ padese kappeti, vāsaṃ paṇḍitajātiyo;

Sīlavantettha bhojetvā, saññate brahmacārayo [brahmacārino (syā.)].

Yā tattha devatā āsuṃ, tāsaṃ dakkhiṇamādise;

Tā pūjitā pūjayanti [pūjitā pūjayanti naṃ (ka.)], mānitā mānayanti naṃ.

Tato naṃ anukampanti, mātā puttaṃva orasaṃ;

Devatānukampito poso, sadā bhadrāni passatī”ti.

智者在任何地方营造住所，

就在那里供养持戒者、

自制者、修梵行者。

凡是那里的天神，

就应将（供养的）功德回向给他们；

受到供养的天神会供养他，

受到尊敬的天神会尊敬他。

然后，他们会怜悯他，

如同母亲怜悯亲生的儿子；

被天神怜悯的人，

常常看到吉祥。

Wherever he may dwell, the prudent man Ministers to the chaste and virtuous; And having to these worthy ones made gifts, He shares his merits with the local devas. And so revered, they honor him in turn, Are gracious to him even as a mother Is towards her own, her only son; And he who thus enjoys the devas' grace, And is by them beloved, good fortune sees.

Atha kho bhagavā sunidhavassakāre magadhamahāmatte imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi.

那时，世尊用这些偈颂对摩揭陀国的大臣须尼陀和禹舍随喜赞叹后，从座位上起来离开了。

After this, the Blessed One rose from his seat and departed.

第四章 ✩ 世尊渡河 Crossing the Ganges [24]

﹝第二十四卷 ➲﹞ 154. Tena kho pana samayena sunidhavassakārā magadhamahāmattā bhagavantaṃ piṭṭhito piṭṭhito anubandhā honti – “yenajja samaṇo gotamo dvārena nikkhamissati, taṃ gotamadvāraṃ nāma bhavissati. Yena titthena gaṅgaṃ nadiṃ tarissati, taṃ gotamatitthaṃ nāma bhavissatī”ti. Atha kho bhagavā yena dvārena nikkhami, taṃ gotamadvāraṃ nāma ahosi. Atha kho bhagavā yena gaṅgā nadī tenupasaṅkami. Tena kho pana samayena gaṅgā nadī pūrā hoti samatittikā kākapeyyā. Appekacce manussā nāvaṃ pariyesanti, appekacce uḷumpaṃ pariyesanti, appekacce kullaṃ bandhanti apārā [pārā (sī. syā. ka.), orā (vi. mahāvagga)], pāraṃ gantukāmā. Atha kho bhagavā – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – gaṅgāya nadiyā orimatīre antarahito pārimatīre paccuṭṭhāsi saddhiṃ bhikkhusaṅghena. Addasā kho bhagavā te manusse appekacce nāvaṃ pariyesante appekacce uḷumpaṃ pariyesante appekacce kullaṃ bandhante apārā pāraṃ gantukāme. Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

那时，摩揭陀国的大臣须尼陀和禹舍跟随在世尊后面说：“今天沙门乔达摩从哪个门出去，那个门就将叫做‘乔达摩门’。他从哪个渡口渡恒河，那个渡口就将叫做‘乔达摩渡’。” 于是，世尊从哪个门出去，那个门就叫做‘乔达摩门’了。

然后，世尊走近恒河岸边。那时，恒河水涨满了，水面平齐河岸，乌鸦可以直接饮用（水淹及岸）。想要渡到对岸的人们，有的在找船，有的在找木筏，有的在捆扎浮囊。这时，世尊就像强壮的男子伸直弯曲的手臂，或弯曲伸直的手臂那样迅速——在恒河的此岸消失，与比丘僧团一起出现在了彼岸。

世尊看见那些想要渡河的人们，有的在找船，有的在找木筏，有的在捆扎浮囊。世尊了解了这个情况，就在那个时候，诵出了这首自说偈：

32. Then Sunidha and Vassakara followed behind the Blessed One, step by step, saying: "Through whichever gate the recluse Gotama will depart today, that we will name the Gotama-gate; and the ford by which he will cross the river Ganges shall be named the Gotama-ford." And so it came to pass, where the gate was concerned.

33. But when the Blessed One came to the river Ganges, it was full to the brim, so that crows could drink from it. And some people went in search of a boat or float, while others tied up a raft, because they desired to get across. But the Blessed One, as quickly as a strong man might stretch out his bent arm or draw in his outstretched arm, vanished from this side of the river Ganges, and came to stand on the yonder side.

34. And the Blessed One saw the people who desired to cross searching for a boat or float, while others were binding rafts. And then the Blessed One, seeing them thus, gave forth the solemn utterance:

Ye taranti aṇṇavaṃ saraṃ, setuṃ katvāna visajja pallalāni;

Kullañhi jano bandhati [kullaṃ jano ca bandhati (syā.), kullaṃ hi jano pabandhati (sī. pī. ka.)], tiṇṇā [nitiṇṇā, na tiṇṇā (ka.)] medhāvino janā”ti.

跨越海洋与湖泊，

智者建桥舍泥沼；

凡夫俗子捆木筏，

唯有慧者已渡过。

They who have bridged the ocean vast, Leaving the lowlands far behind, While others still their frail rafts bind, Are saved by wisdom unsurpassed.

Paṭhamabhāṇavāro.

[1~24] 第一诵品结束

第二诵品 经拘利村 Part Two: The Journey to Vesali [25~35]

～记佛从拘利村到竹林村之事～

﹝第二十五卷 ➲﹞ 155. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – “āyāmānanda, yena koṭigāmo tenupasaṅkamissāmā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena koṭigāmo tadavasari. Tatra sudaṃ bhagavā koṭigāme viharati. Tatra kho bhagavā bhikkhū āmantesi –

那时，世尊对具寿阿难说：“来，阿难！我们到拘利村去吧。”

具寿阿难回答世尊：“好的，世尊。” 于是，世尊与大比丘僧团一起前往拘利村。

到达后，世尊就住在拘利村。

在那里，世尊对比丘们说：

1. Now the Blessed One spoke to the Venerable Ananda, saying: "Come, Ananda, let us go to Kotigama."

"So be it, Lord." And the Blessed One took up his abode at Kotigama together with a large community of bhikkhus.

2. And the Blessed One addressed the bhikkhus, saying:

第一品 ✫ 见四圣谛 Ariyasaccakathā / The Four Noble Truths [25]

“Catunnaṃ, bhikkhave, ariyasaccānaṃ ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca. Katamesaṃ catunnaṃ?

“诸比丘！正是因为未能随觉、未能洞察四圣谛，我和你们才在这漫长的道路上不断奔波、流转轮回。是哪四圣谛呢？

"Bhikkhus, it is through not realizing, through not penetrating the Four Noble Truths that this long course of birth and death has been passed through and undergone by me as well as by you. What are these four?

Dukkhassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca.

➊ 诸比丘！因为未能随觉、未能洞察苦圣谛，我和你们才在这漫长的道路上不断奔波、流转轮回。

They are the noble truth of suffering;

Dukkhasamudayassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca.

➋ 诸比丘！因为未能随觉、未能洞察苦集圣谛，我和你们才在这漫长的道路上不断奔波、流转轮回。

the noble truth of the origin of suffering;

Dukkhanirodhassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca.

➌ 诸比丘！因为未能随觉、未能洞察苦灭圣谛，我和你们才在这漫长的道路上不断奔波、流转轮回。

the noble truth of the cessation of suffering;

Dukkhanirodhagāminiyā paṭipadāya, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca.

➍ 诸比丘！因为未能随觉、未能洞察导向苦灭之道圣谛，我和你们才在这漫长的道路上不断奔波、流转轮回。

and the noble truth of the way to the cessation of suffering.

第一节 ❦ 见“苦圣谛” [25]

Tayidaṃ, bhikkhave, dukkhaṃ ariyasaccaṃ anubuddhaṃ paṭividdhaṃ,

➊ 然而，诸比丘！此苦圣谛已被随觉、已被洞察；

But now, bhikkhus, that these have been realized and penetrated,

第二节 ❦ 见“集圣谛” [25]

dukkhasamudayaṃ [dukkhasamudayo (syā.)] ariyasaccaṃ anubuddhaṃ paṭividdhaṃ,

➋ 此苦集圣谛已被随觉、已被洞察；

第三节 ❦ 见“灭圣谛” [25]

dukkhanirodhaṃ [dukkhanirodho (syā.)] ariyasaccaṃ anubuddhaṃ paṭividdhaṃ,

➌ 此苦灭圣谛已被随觉、已被洞察；

第四节 ❦ 见“道圣谛” [25]

dukkhanirodhagāminī paṭipadā ariyasaccaṃ anubuddhaṃ paṭividdhaṃ,

➍ 此导向苦灭之道圣谛已被随觉、已被洞察，

ucchinnā bhavataṇhā, khīṇā bhavanetti, natthidāni punabbhavo”ti. Idamavoca bhagavā.

存在的渴爱已被切断，引导至再生的因素已被灭尽，现在不再有后有（再生）了。” 世尊这样说了。

cut off is the craving for existence, destroyed is that which leads to renewed becoming, and there is no fresh becoming." Thus it was said by the Blessed One.

Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

善逝说完这些话后，导师接着又说了这首偈：

3. And the Happy One, the Master, further said:

“Catunnaṃ ariyasaccānaṃ, yathābhūtaṃ adassanā;

未能如实见四圣谛，

Through not seeing the Four Noble Truths,

Saṃsitaṃ dīghamaddhānaṃ, tāsu tāsveva jātisu.

故于种种生中，长时流转。

Long was the weary path from birth to birth.

Tāni etāni diṭṭhāni, bhavanetti samūhatā;

今见此圣谛，有因已拔除，

When these are known, removed is rebirth's cause,

Ucchinnaṃ mūlaṃ dukkhassa, natthi dāni punabbhavo”ti.

苦根已切断，不再有后有。

The root of sorrow plucked; then ends rebirth.

第二品 ✫ 住拘利村 At Kotigama [25]

Tatrapi sudaṃ bhagavā koṭigāme viharanto etadeva bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ karoti – “iti sīlaṃ, iti samādhi, iti paññā. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṃso. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā. Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati, seyyathidaṃ – kāmāsavā, bhavāsavā, avijjāsavā”ti.

此外，世尊住在拘利村时，也常常为比丘们说这样的法：“这就是戒，这就是定，这就是慧。由戒圆满成就的定，有大果报、大利益；由定圆满成就的慧，有大果报、大利益；由慧圆满成就的心，完全地从诸漏中解脱出来，即：欲漏、有漏、无明漏。”

4. And also at Kotigama the Blessed One often gave counsel to the bhikkhus thus: "Such and such is virtue; such and such is concentration; and such and such is wisdom. Great becomes the fruit, great is the gain of concentration when it is fully developed by virtuous conduct; great becomes the fruit, great is the gain of wisdom when it is fully developed by concentration; utterly freed from the taints of lust, becoming, and ignorance is the mind that is fully developed in wisdom."

第三品 ✫ 修行果位 Anāvattidhammasambodhiparāyaṇā / The Four Specific Attainments [26~27]

﹝第二十六卷 ➲﹞ 156. Atha kho bhagavā koṭigāme yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi – “āyāmānanda, yena nātikā [nādikā (syā. pī.)] tenupaṅkamissāmā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena nātikā tadavasari. Tatrapi sudaṃ bhagavā nātike viharati giñjakāvasathe. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – “sāḷho nāma, bhante, bhikkhu nātike kālaṅkato, tassa kā gati, ko abhisamparāyo? Nandā nāma, bhante, bhikkhunī nātike kālaṅkatā, tassā kā gati, ko abhisamparāyo? Sudatto nāma, bhante, upāsako nātike kālaṅkato, tassa kā gati, ko abhisamparāyo? Sujātā nāma, bhante, upāsikā nātike kālaṅkatā, tassā kā gati, ko abhisamparāyo? Kukkuṭo [kakudho (syā.)] nāma, bhante, upāsako nātike kālaṅkato, tassa kā gati, ko abhisamparāyo? Kāḷimbo [kāliṅgo (pī.), kāraḷimbo (syā.)] nāma, bhante, upāsako…pe… nikaṭo nāma, bhante, upāsako… kaṭissaho [kaṭissabho (sī. pī.)] nāma, bhante, upāsako… tuṭṭho nāma, bhante, upāsako… santuṭṭho nāma, bhante, upāsako… bhaddo [bhaṭo (syā.)] nāma, bhante, upāsako… subhaddo [subhaṭo (syā.)] nāma, bhante, upāsako nātike kālaṅkato, tassa kā gati, ko abhisamparāyo”ti?

那时，世尊在拘利村随缘住了一段时间后，对具寿阿难说：“来，阿难！我们到那提迦去吧。”

具寿阿难回答世尊：“好的，世尊。” 于是，世尊与大比丘僧团一起前往那提迦。

到达后，世尊就在那提迦的砖屋（Giñjakāvasatha）安住下来。

那时，具寿阿难来到世尊那里，到了之后，顶礼世尊，坐在一边。坐在一边的具寿阿难对世尊这样说：

“世尊！名叫萨罗的比丘，在那提迦去世了，他投生到哪里去了？未来的状态如何？

世尊！名叫难陀的比丘尼，在那提迦去世了，她投生到哪里去了？未来的状态如何？

世尊！名叫须达多的优婆塞，在那提迦去世了，他投生到哪里去了？未来的状态如何？

世尊！名叫善生的优婆夷，在那提迦去世了，她投生到哪里去了？未来的状态如何？

世尊！名叫库库塔（卡库达）的优婆塞，在那提迦去世了，他投生到哪里去了？未来的状态如何？

世尊！名叫迦林波（迦陵伽）的优婆塞……他投生到哪里去了？未来的状态如何？

世尊！名叫尼伽塔的优婆塞……他投生到哪里去了？未来的状态如何？

世尊！名叫迦提沙诃（迦提沙跋）的优婆塞……他投生到哪里去了？未来的状态如何？

世尊！名叫睹吒（睹达）的优婆塞……他投生到哪里去了？未来的状态如何？

世尊！名叫山睹吒（山睹达）的优婆塞……他投生到哪里去了？未来的状态如何？

世尊！名叫跋陀（婆头楼）的优婆塞……他投生到哪里去了？未来的状态如何？

世尊！名叫苏跋陀（苏婆头楼）的优婆塞，在那提迦去世了，他投生到哪里去了？未来的状态如何？”

5. When the Blessed One had stayed at Kotigama as long as he pleased, he spoke to the Venerable Ananda, saying: "Come, Ananda, let us go to Nadika."

"So be it, Lord." And the Blessed One took up his abode in Nadika together with a large community of bhikkhus, staying in the Brick House.

6. Then the Venerable Ananda approached the Blessed One and, after greeting him respectfully, sat down at one side. And he said to the Blessed One: "Here in Nadika, Lord, there have passed away the bhikkhu Salha and the bhikkhuni Nanda. Likewise there have passed away the layman Sudatta and the laywoman Sujata; likewise the layman Kakudha, Kalinga, Nikata, Katissabha, Tuttha, Santuttha, Bhadda, and Subhadda. What is their destiny, Lord? What is their future state?"

﹝第二十七卷 ➲﹞ 157. “Sāḷho, ānanda, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. Nandā, ānanda, bhikkhunī pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā. Sudatto, ānanda, upāsako tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissati. Sujātā, ānanda, upāsikā tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā [parāyanā (sī. syā. pī. ka.)]. Kukkuṭo, ānanda, upāsako pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā. Kāḷimbo, ānanda, upāsako…pe… nikaṭo, ānanda, upāsako… kaṭissaho, ānanda, upāsako… tuṭṭho, ānanda, upāsako … santuṭṭho, ānanda, upāsako… bhaddo, ānanda, upāsako… subhaddo, ānanda, upāsako pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā. Paropaññāsaṃ, ānanda, nātike upāsakā kālaṅkatā, pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā. Sādhikā navuti [chādhikā navuti (syā.)], ānanda, nātike upāsakā kālaṅkatā tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmino sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissanti. Sātirekāni [dasātirekāni (syā.)], ānanda, pañcasatāni nātike upāsakā kālaṅkatā, tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā.

“阿难！萨罗比丘，由于诸漏已尽，就在现世亲自证知、实现、达到并安住于无漏的心解脱、慧解脱。

阿难！难陀比丘尼，由于五下分结已断尽，成为化生者，在那里（色界净居天）般涅槃，不再从此世间返回。

阿难！须达多优婆塞，由于三结已断尽，贪、嗔、痴微薄，成为一来者（斯陀含），只需再来此世间一次，便将灭尽痛苦。

阿难！善生优婆夷，由于三结已断尽，成为入流者（须陀洹），不堕恶趣法，确定无疑，趣向正觉。

阿难！库库塔（卡库达）优婆塞，由于五下分结已断尽，成为化生者，在那里般涅槃，不再从此世间返回。

阿难！迦林波（迦陵伽）优婆塞……（同上，断五下分结，化生不还）

阿难！尼伽塔优婆塞……（同上，断五下分结，化生不还）

阿难！迦提沙诃（迦提沙跋）优婆塞……（同上，断五下分结，化生不还）

阿难！睹吒（睹达）优婆塞……（同上，断五下分结，化生不还）

阿难！山睹吒（山睹达）优婆塞……（同上，断五下分结，化生不还）

阿难！跋陀（婆头楼）优婆塞……（同上，断五下分结，化生不还）

阿难！苏跋陀（苏婆头楼）优婆塞，由于五下分结已断尽，成为化生者，在那里般涅槃，不再从此世间返回。

阿难！在那提迦去世的五十多位优婆塞，都由于五下分结已断尽，成为化生者，在那里般涅槃，不再从此世间返回。

阿难！在那提迦去世的九十多位优婆塞，都由于三结已断尽，贪、嗔、痴微薄，成为一来者，只需再来此世间一次，便将灭尽痛苦。

阿难！还有在那提迦去世的五百多位优婆塞，都由于三结已断尽，成为入流者，不堕恶趣法，确定无疑，趣向正觉。

7. "The bhikkhu Salha, Ananda, through the destruction of the taints in this very lifetime has attained to the taint-free deliverance of mind and deliverance through wisdom, having directly known and realized it by himself.

The bhikkhuni Nanda, Ananda, through the destruction of the five lower fetters (that bind beings to the world of the senses), has arisen spontaneously (among the Suddhavasa deities) and will come to final cessation in that very place, not liable to return from that world.

The layman Sudatta, Ananda, through the destruction of the three fetters (self-belief, doubt, and faith in the efficacy of rituals and observances), and the lessening of lust, hatred, and delusion, has become a once-returner and is bound to make an end of suffering after having returned but once more to this world.

The laywoman Sujata, Ananda, through the destruction of the three fetters has become a stream-enterer, and is safe from falling into the states of misery, assured, and bound for Enlightenment.

The layman Kakudha, Ananda, through the destruction of the five lower fetters (that bind beings to the world of the senses), has arisen spontaneously (among the Suddhavasa deities), and will come to final cessation in that very place, not liable to return from that world.

So it is with Kalinga, Nikata, Katissabha, Tuttha, Santuttha, Bhadda, and Subhadda, and with more than fifty laymen in Nadika. More than ninety laymen who have passed away in Nadika, Ananda, through the destruction of the three fetters, and the lessening of lust, hatred, and delusion, have become once-returners and are bound to make an end of suffering after having returned but once more to this world.

More than five hundred laymen who have passed away in Nadika, Ananda, through the complete destruction of the three fetters have become stream-enterers, and are safe from falling into the states of misery, assured, and bound for Enlightenment.

第四品 ✫ 宣说法镜 Dhammādāsadhammapariyāyā / The Mirror of the Dhamma [28~29]

☆ 成就“法镜” ➾ 四预流果支 ➾ ➊ 成就“佛不坏信”、➋ 成就“法不坏信”、➌ 成就“僧不坏信”、➍ 成就“戒不坏信”。

﹝第二十八卷 ➲﹞ 158. Anacchariyaṃ kho panetaṃ, ānanda, yaṃ manussabhūto kālaṅkareyya. Tasmiṃyeva [tasmiṃ tasmiṃ ce (sī. pī.), tasmiṃ tasmiṃ kho (syā.)] kālaṅkate tathāgataṃ upasaṅkamitvā etamatthaṃ pucchissatha, vihesā hesā, ānanda, tathāgatassa. Tasmātihānanda, dhammādāsaṃ nāma dhammapariyāyaṃ desessāmi, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṃ byākareyya – ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti.

阿难！人生在世，死亡是很自然的，这有什么不可思议呢？但是，如果每当有人去世，你们都来问如来这件事，阿难！这对如来是一种烦扰。因此，阿难！我将为你们宣说名为‘法镜’的法门，具备此法门的圣弟子，如果愿意，就能自己宣告：‘我已灭尽地狱、畜生、饿鬼道的轮回，灭尽堕入恶道、恶趣、险难处；我已是入流者，不堕恶趣法，确定无疑，趣向正觉。’

8. But truly, Ananda, it is nothing strange that human beings should die. But if each time it happens you should come to the Tathagata and ask about them in this manner, indeed it would be troublesome to him. Therefore, Ananda, I will give you the teaching called the Mirror of the Dhamma, possessing which the noble disciple, should he so desire, can declare of himself: 'There is no more rebirth for me in hell, nor as an animal or ghost, nor in any realm of woe. A stream-enterer am I, safe from falling into the states of misery, assured am I and bound for Enlightenment.'

✩ 成就“四不坏信” [29]

﹝第二十九卷 ➲﹞ 159. Katamo ca so, ānanda, dhammādāso dhammapariyāyo, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṃ byākareyya – ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti?

阿难！那么，是哪种名为‘法镜’的法门，具备此法门的圣弟子，如果愿意，就能自己宣告：‘我已灭尽地狱、畜生、饿鬼道的轮回，灭尽堕入恶道、恶趣、险难处；我已是入流者，不堕恶趣法，确定无疑，趣向正觉。’呢？”

9. And what, Ananda, is that teaching called the Mirror of Dhamma, possessing which the noble disciple may thus declare of himself?"

第一节 ❦ 由“亲近善士” ➾ 成就“佛不坏信” [29]

“Idhānanda, ariyasāvako buddhe aveccappasādena samannāgato hoti – ‘itipi so bhagavā ⑴ arahaṃ ⑵ sammāsambuddho ⑶ vijjācaraṇasampanno ⑷ sugato ⑸ lokavidū ⑹ anuttaro ⑺ purisadammasārathi ⑻ satthā devamanussānaṃ ⑼ buddho, ⑽ bhagavā’ti.

“阿难！于此，圣弟子对佛陀具备了不变的净信：‘像这样，这位世尊确实是：⑴ 应供者、⑵ 正等觉者、⑶ 明行足者、⑷ 善逝者、⑸ 世间解者、⑹ 无上士、⑺ 可调御丈夫的调御师、⑻ 天人导师、⑼ 佛陀、⑽ 世尊。’”

"In this case, Ananda, the noble disciple possesses unwavering faith in the Buddha thus: 'The Blessed One is an ⑴ Arahant, ⑵ the Fully Enlightened One, ⑶ perfect in knowledge and conduct, ⑷ the Happy One (well gone), ⑸ the knower of the world, ⑹ the paramount (unsurpassed) ⑺ trainer of beings (leader of persons to be tamed), ⑻ the teacher of gods and men, ⑼ the Enlightened One, ⑽ the Blessed One.'

第二节 ❦ 由“听闻正法” ➾ 成就“法不坏信” [29]

Dhamme aveccappasādena samannāgato hoti – ‘svākkhāto bhagavatā ⑴ dhammo sandiṭṭhiko ⑵ akāliko ⑶ ehipassiko ⑷ opaneyyiko ⑸ paccattaṃ veditabbo viññūhī’ti.

对法具备了不变的净信：‘法是由世尊善妙宣说的，⑴ 是现见的、⑵ 无时的、⑶ 来即能见的、⑷ 导向（涅槃）的、⑸ 智者各自可以证知的。’”

He possesses unwavering faith in the Dhamma thus: 'Well propounded by the Blessed One is the Dhamma, ⑴ evident, ⑵ timeless, ⑶ inviting investigation, ⑷ leading to emancipation, ⑸ to be comprehended by the wise, each for himself.'

第三节 ❦ 由“如理作意” ➾ 成就“僧不坏信” [29]

☆ 世尊之圣弟子僧伽 ➾ ⑴ 具足胜妙行（指“亲近善士”）、⑵ 具足质直行（指“听闻正法”）、⑶ 具足如理行（指“如理作意”）、⑷ 具足如法行（指“法随法行”）

Saṅghe aveccappasādena samannāgato hoti – ‘⑴ suppaṭipanno bhagavato sāvakasaṅgho, ⑵ ujuppaṭipanno bhagavato sāvakasaṅgho, ⑶ ñāyappaṭipanno bhagavato sāvakasaṅgho, ⑷ sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ ⑸ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho ⑹ āhuneyyo ⑺ pāhuneyyo ⑻ dakkhiṇeyyo ⑼ añjalikaraṇīyo ⑽ anuttaraṃ puññakkhettaṃ lokassā’ti.

对僧伽具备了不变的净信：‘世尊的弟子僧团是：⑴ 善行的、⑵ 正直行的、⑶ 如理行的、⑷ 合敬行的，也就是 ⑸ 四双八辈圣者。世尊的这弟子僧团是 ⑹ 值得供养、⑺ 值得款待、⑻ 值得布施、⑼ 值得合掌礼敬的，⑽ 是世间的无上福田。’”

☆ 世尊的圣弟子僧伽 ➾ ⑴ 善行者（指“亲近善士”）、⑵ 正直行者（指“听闻正法”）、⑶ 如理行者（指“如理作意”）、⑷ 合敬行者（指“法随法行”）

He possesses unwavering faith in the Blessed One's Order of Disciples thus: '⑴ Well faring is the Blessed One's Order of Disciples, ⑵ righteously, ⑶ wisely, ⑷ and dutifully: that is to say, ⑸ the four pairs of men, the eight classes of persons. The Blessed One's Order of Disciples is worthy ⑹ of honor, ⑺ of hospitality, ⑻ of offerings, ⑼ of veneration - ⑽ the supreme field for meritorious deeds in the world.'

第四节 ❦ 由“法随法行” ➾ 成就“戒不坏信” [29]

☆ 成就圣者所爱之戒 ➾ ⑴ 不坏碎（指“正见”）、⑵ 无瑕疵（指“正思惟”）、⑶ 无斑点（指“正语”）、⑷ 无杂秽（指“正业”）、⑸ 解脱自在（指“正命”）、⑹ 智者赞叹（指“正精进”）、⑺ 无执取（指“正念”）、⑻ 导于定（指“正定”）。

Ariyakantehi sīlehi samannāgato hoti ⑴ akhaṇḍehi ⑵ acchiddehi ⑶ asabalehi ⑷ akammāsehi ⑸ bhujissehi ⑹ viññūpasatthehi ⑺ aparāmaṭṭhehi ⑻ samādhisaṃvattanikehi.

并且他成就了圣者所喜爱的戒，这些戒是：⑴ 不残破、⑵ 无瑕疵、⑶ 无斑点、⑷ 无污渍、⑸ 使人自在、⑹ 为智者所称赞、⑺ 不被执取、⑻ 导向禅定的。

☆ 成就圣者所喜爱的戒 ➾ ⑴ 不残破（指“正见”）、⑵ 无瑕疵（指“正思维”）、⑶ 无斑点（指“正语”）、⑷ 无污渍（指“正业”）、⑸ 使人自在（指“正命”）、⑹ 为智者所称赞（指“正精进”）、⑺ 不被执取（指“正念”）、⑻ 导向禅定（指“正定”）。

And he possesses virtues that are dear to the Noble Ones, ⑴ complete and ⑵ perfect, ⑶ spotless and ⑷ pure, ⑸ which are liberating, ⑹ praised by the wise, ⑺ uninfluenced (by worldly concerns), ⑻ and favorable to concentration of mind.

Ayaṃ kho so, ānanda, dhammādāso dhammapariyāyo, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṃ byākareyya – ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti.

阿难！这就是名为‘法镜’的法门，具备此法门的圣弟子，如果愿意，就能自己宣告：‘我已灭尽地狱、畜生、饿鬼道的轮回，灭尽堕入恶道、恶趣、险难处；我已是入流者，不堕恶趣法，确定无疑，趣向正觉。’”

10. This, Ananda, is the teaching called the Mirror of the Dhamma, whereby the noble disciple may thus know of himself: 'There is no more rebirth for me in hell, nor as an animal or ghost, nor in any realm of woe. A stream-enterer am I, safe from falling into the states of misery, assured am I and bound for Enlightenment.'"

卍　　　　卍　　　　卍

第五品 ✫ 正念、正知 ─➢ 圆满戒、定、慧！ [29~30]

Tatrapi sudaṃ bhagavā nātike viharanto giñjakāvasathe etadeva bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ karoti –

世尊住在那提迦的砖屋时，也常常为比丘们说这样的法：

11. And also in Nadika, in the Brick House, the Blessed One often gave counsel to the bhikkhus thus:

“Iti sīlaṃ iti samādhi iti paññā. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṃso. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā. Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati, seyyathidaṃ – kāmāsavā, bhavāsavā, avijjāsavā”ti.

“这就是戒，这就是定，这就是慧。由戒圆满成就的定，有大果报、大利益；由定圆满成就的慧，有大果报、大利益；由慧圆满成就的心，完全地从诸漏中解脱出来，即：欲漏、有漏、无明漏。”

"Such and such is virtue; such and such is concentration; and such and such is wisdom. Great becomes the fruit, great is the gain of concentration when it is fully developed by virtuous conduct; great becomes the fruit, great is the gain of wisdom when it is fully developed by concentration; utterly freed from the taints of lust, becoming, and ignorance is the mind that is fully developed in wisdom."

﹝第三十卷 ➲﹞ 160. Atha kho bhagavā nātike yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi – “āyāmānanda, yena vesālī tenupasaṅkamissāmā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena vesālī tadavasari. Tatra sudaṃ bhagavā vesāliyaṃ viharati ambapālivane. Tatra kho bhagavā bhikkhū āmantesi –

那时，世尊在那提迦随缘住了一段时间后，对具寿阿难说：“来，阿难！我们到毗舍离去吧。”

具寿阿难回答世尊：“好的，世尊。” 于是，世尊与大比丘僧团一起前往毗舍离。到达后，世尊就在毗舍离的庵婆波利林住下。

在那里，世尊对比丘们说：

12. When the Blessed One had stayed in Nadika as long as he pleased, he spoke to the Venerable Ananda, saying: "Come, Ananda, let us go to Vesali."

"So be it, O Lord." And the Blessed One took up his abode in Vesali together with a large community of bhikkhus, and stayed in Ambapali's grove.

Mindfulness and Clear Comprehension

13. Then the Blessed One addressed the bhikkhus, saying:

✩ 有正念 ➾ 修四念住 [30]

“Sato, bhikkhave, bhikkhu vihareyya sampajāno, ayaṃ vo amhākaṃ anusāsanī. Kathañca, bhikkhave, bhikkhu sato hoti? Idha, bhikkhave, ➊ bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. ➋ Vedanāsu vedanānupassī…pe… ➌ citte cittānupassī…pe… ➍ dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Evaṃ kho, bhikkhave, bhikkhu sato hoti.

“诸比丘！比丘应当保持正念、正知而住，这是我对你们的教导。

诸比丘！比丘如何是有正念的呢？

诸比丘！于此，比丘——

➊ 对身体持续进行身随观念住，保持热忱、正知、正念，调伏世间的贪欲和忧恼。

➋ 对感受持续进行受随观念住……（保持热忱、正知、正念，调伏世间的贪欲和忧恼）。

➌ 对心持续进行心随观念住……（保持热忱、正知、正念，调伏世间的贪欲和忧恼）。

➍ 对法持续进行法随观念住，保持热忱、正知、正念，调伏世间的贪欲和忧恼。

诸比丘！像这样，比丘就是有正念的。

"Mindful should you dwell, bhikkhus, clearly comprehending; thus I exhort you.

14. And how, bhikkhus, is a bhikkhu mindful? When he dwells contemplating the body in the body, earnestly, clearly comprehending, and mindfully, after having overcome desire and sorrow in regard to the world; and when he dwells contemplating feelings in feelings, the mind in the mind, and mental objects in mental objects, earnestly, clearly comprehending, and mindfully, after having overcome desire and sorrow in regard to the world, then is he said to be mindful.

✩ 有正知 ➾ 修四明觉 [30]

☆ 四种明觉 ─➢ ⓵ 【有益明觉】sātthaka-sampajañña，在生起念头时，就能在有益及无益之间，作出有益选择。 ➾ ⓶ 【适宜明觉】sappāya-sampajañña，能够于适宜与不适宜之间，作出适宜选择。 ➾ ⓷ 【行处明觉】gocara-sampajañña，行住坐卧，不舍弃念住。 ➾ ⓸ 【无痴明觉】asammoha-sampajañña，在行住坐卧等各方面，没有愚痴、我见。

Kathañca, bhikkhave, bhikkhu sampajāno hoti? Idha, bhikkhave, ➊ bhikkhu abhikkante paṭikkante sampajānakārī hoti, ➋ ālokite vilokite sampajānakārī hoti, ➌ samiñjite pasārite sampajānakārī hoti, ➍ saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, ➎ asite pīte khāyite sāyite sampajānakārī hoti, ➏ uccārapassāvakamme sampajānakārī hoti, ➐ gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. Evaṃ kho, bhikkhave, bhikkhu sampajāno hoti. Sato, bhikkhave, bhikkhu vihareyya sampajāno, ayaṃ vo amhākaṃ anusāsanī”ti.

诸比丘！比丘如何是有正知的呢？

诸比丘！于此，比丘——

➊ 在前进、返回时，保持正知；

➋ 在向前看、向旁看时，保持正知；

➌ 在屈臂、伸臂时，保持正知；

➍ 在穿着僧伽梨衣、持钵、穿衣时，保持正知；

➎ 在吃、喝、咀嚼、品尝时，保持正知；

➏ 在大小便时，保持正知；

➐ 在行走、站立、坐着、睡觉、醒来、说话、沉默时，保持正知。

诸比丘！像这样，比丘就是有正知的。诸比丘！比丘应当保持正念、正知而住，这是我对你们的教导。”

15. And how, bhikkhus, does a bhikkhu have clear comprehension? When he remains fully aware of his coming and going, his looking forward and his looking away, his bending and stretching, his wearing of his robe and carrying of his bowl, his eating and drinking, masticating and savoring, his defecating and urinating, his walking, standing, sitting, lying down, going to sleep or keeping awake, his speaking or being silent, then is he said to have clear comprehension.

Mindful should you dwell, bhikkhus, clearly comprehending; thus I exhort you."

第六品 ✫ 庵婆波利 Ambapālīgaṇikā / Ambapali and the Licchavis [31~32]

﹝第三十一卷 ➲﹞ 161. Assosi kho ambapālī gaṇikā – “bhagavā kira vesāliṃ anuppatto vesāliyaṃ viharati mayhaṃ ambavane”ti. Atha kho ambapālī gaṇikā bhaddāni bhaddāni yānāni yojāpetvā bhaddaṃ bhaddaṃ yānaṃ abhiruhitvā bhaddehi bhaddehi yānehi vesāliyā niyyāsi. Yena sako ārāmo tena pāyāsi. Yāvatikā yānassa bhūmi, yānena gantvā, yānā paccorohitvā pattikāva yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho ambapāliṃ gaṇikaṃ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho ambapālī gaṇikā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā bhagavantaṃ etadavoca – “adhivāsetu me, bhante, bhagavā svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho ambapālī gaṇikā bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

那时，名妓庵婆波利听说：“世尊真的已经到达毗舍离了，正住在毗舍离我的芒果园里。” 于是，名妓庵婆波利让人准备好许多华丽的车乘，自己乘坐一辆华丽的车乘，带着随从，从毗舍离出发，前往她自己的园林。乘车到了车路尽头，她便下车步行，来到世尊那里。到了之后，顶礼世尊，坐在一边。世尊对坐在一边的名妓庵婆波利开示、劝导、激励、使她欢喜。

名妓庵婆波利被世尊的法教所开示、劝导、激励、变得欢喜后，对世尊这样说：“世尊！请世尊明天和比丘僧团一起接受我的供食吧。”

世尊沉默地表示同意。名妓庵婆波利知道世尊已经同意，便从座位上起身，顶礼世尊，右绕之后离去。

16. Then Ambapali the courtesan came to know: "The Blessed One, they say, has arrived at Vesali and is now staying in my Mango Grove." And she ordered a large number of magnificent carriages to be made ready, mounted one of them herself, and accompanied by the rest, drove out from Vesali towards her park. She went by carriage as far as the carriage could go, then alighted; and approaching the Blessed One on foot, she respectfully greeted him and sat down at one side. And the Blessed One instructed Ambapali the courtesan in the Dhamma and roused, edified, and gladdened her.

17. Thereafter Ambapali the courtesan spoke to the Blessed One, saying: "May the Blessed One, O Lord, please accept my invitation for tomorrow's meal, together with the community of bhikkhus." And by his silence the Blessed One consented.

Sure, then, of the Blessed One's consent, Ambapali the courtesan rose from her seat, respectfully saluted him, and keeping her right side towards him, took her departure.

Assosuṃ kho vesālikā licchavī – “bhagavā kira vesāliṃ anuppatto vesāliyaṃ viharati ambapālivane”ti. Atha kho te licchavī bhaddāni bhaddāni yānāni yojāpetvā bhaddaṃ bhaddaṃ yānaṃ abhiruhitvā bhaddehi bhaddehi yānehi vesāliyā niyyiṃsu. Tatra ekacce licchavī nīlā honti nīlavaṇṇā nīlavatthā nīlālaṅkārā, ekacce licchavī pītā honti pītavaṇṇā pītavatthā pītālaṅkārā, ekacce licchavī lohitā honti lohitavaṇṇā lohitavatthā lohitālaṅkārā, ekacce licchavī odātā honti odātavaṇṇā odātavatthā odātālaṅkārā. Atha kho ambapālī gaṇikā daharānaṃ daharānaṃ licchavīnaṃ akkhena akkhaṃ cakkena cakkaṃ yugena yugaṃ paṭivaṭṭesi [parivattesi (vi. mahāvagga)]. Atha kho te licchavī ambapāliṃ gaṇikaṃ etadavocuṃ – “kiṃ, je ambapāli, daharānaṃ daharānaṃ licchavīnaṃ akkhena akkhaṃ cakkena cakkaṃ yugena yugaṃ paṭivaṭṭesī”ti? “Tathā hi pana me, ayyaputtā, bhagavā nimantito svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti. “Dehi, je ambapāli, etaṃ [ekaṃ (ka.)] bhattaṃ satasahassenā”ti. “Sacepi me, ayyaputtā, vesāliṃ sāhāraṃ dassatha [dajjeyyātha (vi. mahāvagga)], evamahaṃ taṃ [evampi mahantaṃ (syā.), evaṃ mahantaṃ (sī. pī.)] bhattaṃ na dassāmī”ti [neva dajjāhaṃ taṃ bhattanti (vi. mahāvagga)]. Atha kho te licchavī aṅguliṃ phoṭesuṃ – “jitamha [jitamhā (bahūsu)] vata bho ambakāya, jitamha vata bho ambakāyā”ti [“jitamhā vata bho ambapālikāya vañcitamhā vata bho ambapālikāyā”ti (syā.)].

住在毗舍离的离车族人也听说：“世尊真的已经到达毗舍离了，正住在庵婆波利的芒果园里。” 于是，那些离车人让人准备好许多华丽的车乘，各自乘坐华丽的车乘，从毗舍离出发。那些离车人中，有的穿着蓝色的衣服，佩戴蓝色的饰物，呈现蓝色；有的穿着黄色的衣服，佩戴黄色的饰物，呈现黄色；有的穿着红色的衣服，佩戴红色的饰物，呈现红色；有的穿着白色的衣服，佩戴白色的饰物，呈现白色。

那时，名妓庵婆波利的车与年轻的离车人的车，车轴对车轴，车轮对车轮，车轭对车轭地碰撞（或擦肩而过）。那些离车人对名妓庵婆波利说：“喂，庵婆波利！你为什么跟年轻的离车人的车这样碰撞呢？”

“因为，各位王子，我已经邀请了世尊和比丘僧团明天接受我的供食。”

“喂，庵婆波利！把这次供食的机会让给我们，给你十万金！”

“各位王子！即使你们把毗舍离连同它的领地都给我，我也不可能放弃这次重要的供食。”

于是，那些离车人弹指（表示懊恼）说：“哎呀！我们竟然被这个芒果女打败了！我们竟然被这个芒果女胜过了！”

18. Then the Licchavi of Vesali came to know: "The Blessed One, they say, has arrived at Vesali and is now staying in Ambapali's grove." And they ordered a large number of magnificent carriages to be made ready, each mounted one, and accompanied by the rest, drove out from Vesali. Now, of these Licchavis, some were in blue, with clothing and ornaments all of blue, while others were in yellow, red, and white.

19. And it so happened that Ambapali the courtesan drove up against the young Licchavis, axle by axle, wheel by wheel, and yoke by yoke. Thereupon the Licchavis exclaimed: "Why do you drive up against us in this fashion, Ambapali?"

"Thus it is, indeed, my princes, and not otherwise! For the Blessed One is invited by me for tomorrow's meal, together with the community of bhikkhus!"

"Give up the meal, Ambapali, for a hundred thousand!"

But she replied: "Even if you were to give me Vesali, sirs, together with its tributary lands, I would not give up a meal of such importance."

Then the Licchavis snapped their fingers in annoyance: "See, friends! We are defeated by this mango lass! We are utterly outdone by this mango lass!"

Atha kho te licchavī yena ambapālivanaṃ tena pāyiṃsu. Addasā kho bhagavā te licchavī dūratova āgacchante. Disvāna bhikkhū āmantesi – “yesaṃ [yehi (vi. mahāvagga)], bhikkhave, bhikkhūnaṃ devā tāvatiṃsā adiṭṭhapubbā, oloketha, bhikkhave, licchaviparisaṃ; apaloketha, bhikkhave, licchaviparisaṃ; upasaṃharatha, bhikkhave, licchaviparisaṃ – tāvatiṃsasadisan”ti. Atha kho te licchavī yāvatikā yānassa bhūmi, yānena gantvā, yānā paccorohitvā pattikāva yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te licchavī bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho te licchavī bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā bhagavantaṃ etadavocuṃ – “adhivāsetu no, bhante, bhagavā svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti. Atha kho bhagavā te licchavī etadavoca – “adhivutthaṃ [adhivāsitaṃ (syā.)] kho me, licchavī, svātanāya ambapāliyā gaṇikāya bhattan”ti. Atha kho te licchavī aṅguliṃ phoṭesuṃ – “jitamha vata bho ambakāya, jitamha vata bho ambakāyā”ti. Atha kho te licchavī bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu.

然后，那些离车人前往庵婆波利的芒果园。

世尊从远处看见那些离车人前来。看见后，对比丘们说：“诸比丘！那些以前没有见过忉利天众的比丘，可以看看这群离车人；好好看看这群离车人；把这群离车人和忉利天众比较一下（他们就像忉利天众一样）。”

于是，那些离车人乘车到了车路尽头，便下车步行，来到世尊那里。到了之后，顶礼世尊，坐在一边。世尊对坐在一边的离车人开示、劝导、激励、使他们欢喜。

那些离车人被世尊的法教所开示、劝导、激励、变得欢喜后，对世尊这样说：“世尊！请世尊明天和比丘僧团一起接受我们的供食吧。”

世尊对那些离车人说：“离车人们！我已经同意接受名妓庵婆波利明天的供食了。”

于是，那些离车人弹指说：“哎呀！我们竟然被这个芒果女打败了！我们竟然被这个芒果女胜过了！”

然后，那些离车人随喜、赞叹世尊所说的话，从座位上起身，顶礼世尊，右绕之后离去。

But they continued on their way to Ambapali's grove.

20. And the Blessed One beheld the Licchavis from afar, as they drove up. Then he spoke to the bhikkhus, saying: "Those of you, bhikkhus, who have not yet seen the Thirty-three gods, may behold the assembly of the Licchavis, and may gaze on them, for they are comparable to the assembly of the Thirty-three gods."

21. Then the Licchavis drove their carriages as far as the carriages could go, then alighted; and approaching the Blessed One on foot, they respectfully greeted him and sat down at one side. The Blessed One instructed the Licchavis in the Dhamma, and roused, edified, and gladdened them.

22. Thereafter the Licchavis spoke to the Blessed One, saying: "May the Blessed One, O Lord, please accept our invitation for tomorrow's meal, together with the community of bhikkhus."

"The invitation for tomorrow's meal, Licchavis, has been accepted by me from Ambapali the courtesan."

Then the Licchavis snapped their fingers in annoyance: "See, friends! We are defeated by this mango lass! We are utterly outdone by this mango lass!" And then the Licchavis, approving of the Blessed One's words and delighted with them, rose from their seats, respectfully saluted him, and keeping their right sides towards him, took their departure.

﹝第三十二卷 ➲﹞ 162. Atha kho ambapālī gaṇikā tassā rattiyā accayena sake ārāme paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi – “kālo, bhante, niṭṭhitaṃ bhattan”ti. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena ambapāliyā gaṇikāya nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho ambapālī gaṇikā buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho ambapālī gaṇikā bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho ambapālī gaṇikā bhagavantaṃ etadavoca – “imāhaṃ, bhante, ārāmaṃ buddhappamukhassa bhikkhusaṅghassa dammī”ti. Paṭiggahesi bhagavā ārāmaṃ. Atha kho bhagavā ambapāliṃ gaṇikaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi. Tatrapi sudaṃ bhagavā vesāliyaṃ viharanto ambapālivane etadeva bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ karoti – “iti sīlaṃ, iti samādhi, iti paññā. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṃso. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā. Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati, seyyathidaṃ – kāmāsavā, bhavāsavā, avijjāsavā”ti.

然后，名妓庵婆波利在那一夜过后，在自己的园林里准备了精美的硬食和软食，派人去告知世尊时间：“世尊！时候到了，饭食已准备好。” 于是，世尊在上午时分穿好下衣，拿着衣钵，与比丘僧团一起前往名妓庵婆波利的住所。到了之后，在准备好的座位上坐下。名妓庵婆波利亲手为以佛陀为首的比丘僧团供奉精美的硬食和软食，使他们满足。

当世尊吃完饭，手已离开钵时，名妓庵婆波利取了一个较低的座位，坐在一边。坐在一边的名妓庵婆波利对世尊这样说：“世尊！我将此园林奉献给以佛陀为首的比丘僧团。”

世尊接受了园林。然后，世尊对名妓庵婆波利开示、劝导、激励、使她欢喜后，从座位上起身离去。

此外，世尊住在毗舍离的庵婆波利林时，也常常为比丘们说这样的法：“这就是戒，这就是定，这就是慧。由戒圆满成就的定，有大果报、大利益；由定圆满成就的慧，有大果报、大利益；由慧圆满成就的心，完全地从诸漏中解脱出来，即：欲漏、有漏、无明漏。”

23. Then, after the night had passed, Ambapali the courtesan had choice food, hard and soft, prepared in her park, and announced it to the Blessed One: "It is time, O Lord; the meal is ready." Thereupon the Blessed One got ready in the forenoon, and taking bowl and robe, he went together with the community of bhikkhus to Ambapali's dwelling, and there he took the seat prepared for him. And Ambapali herself attended on the community of bhikkhus headed by the Buddha, and served them with choice food, hard and soft.

24. And when the Blessed One had finished his meal and had removed his hand from his bowl, Ambapali the courtesan took a low seat, and placing herself at one side, spoke to the Blessed One, saying: "This park, O Lord, I offer to the community of bhikkhus headed by the Buddha." And the Blessed One accepted the park. He then instructed Ambapali in the Dhamma, and having roused, edified, and gladdened her, he rose from his seat and departed.

25. And also at Vesali, in Ambapali's grove, the Blessed One often gave counsel to the bhikkhus thus: "Such and such is virtue; such and such is concentration; and such and such is wisdom. Great becomes the fruit, great is the gain of concentration when it is fully developed by virtuous conduct; great becomes the fruit, great is the gain of wisdom when it is fully developed by concentration; utterly freed from the taints of lust, becoming, and ignorance is the mind that is fully developed in wisdom."

第七品 ✫ 居竹林村 Veḷuvagāmavassūpagamanaṃ [33]

﹝第三十三卷 ➲﹞ 163. Atha kho bhagavā ambapālivane yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi – “āyāmānanda, yena veḷuvagāmako [beḷuvagāmako (sī. pī.)] tenupasaṅkamissāmā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena veḷuvagāmako tadavasari. Tatra sudaṃ bhagavā veḷuvagāmake viharati. Tatra kho bhagavā bhikkhū āmantesi – “etha tumhe, bhikkhave, samantā vesāliṃ yathāmittaṃ yathāsandiṭṭhaṃ yathāsambhattaṃ vassaṃ upetha [upagacchatha (syā.)]. Ahaṃ pana idheva veḷuvagāmake vassaṃ upagacchāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paṭissutvā samantā vesāliṃ yathāmittaṃ yathāsandiṭṭhaṃ yathāsambhattaṃ vassaṃ upagacchiṃsu. Bhagavā pana tattheva veḷuvagāmake vassaṃ upagacchi.

那时，世尊在庵婆波利林随缘住了一段时间后，对具寿阿难说：“来，阿难！我们到竹林村去吧。”

具寿阿难回答世尊：“好的，世尊。”

于是，世尊与大比丘僧团一起前往竹林村。到达后，世尊就在竹林村住下。

在那里，世尊对比丘们说：“来，诸比丘！你们各自到毗舍离附近，在你们的朋友、相识或熟人那里度过雨安居。至于我，就在这竹林村度过雨安居。”

那些比丘回答世尊：“好的，世尊。” 然后各自前往毗舍离附近，在他们的朋友、相识或熟人那里度过雨安居。而世尊则就在那竹林村度过了雨安居。

26. When the Blessed One had stayed in Ambapali's grove as long as he pleased, he spoke to the Venerable Ananda, saying: "Come, Ananda, let us go to the village of Beluva."

"So be it, Lord." And the Blessed One took up his abode in the village of Beluva together with a large community of bhikkhus.

27. At that time the Blessed One spoke to the bhikkhus, saying: "Go now, bhikkhus, and seek shelter anywhere in the neighborhood of Vesali where you are welcome, among acquaintances and friends, and there spend the rainy season. As for me, I shall spend the rainy season in this very place, in the village of Beluva."

"So be it, O Lord," the bhikkhus said.

第八品 ✫ 世尊痢疾 The Blessed One's Deadly Sickness [34~35]

﹝第三十四卷 ➲﹞ 164. Atha kho bhagavato vassūpagatassa kharo ābādho uppajji, bāḷhā vedanā vattanti māraṇantikā. Tā sudaṃ bhagavā sato sampajāno adhivāsesi avihaññamāno. Atha kho bhagavato etadahosi – “na kho metaṃ patirūpaṃ, yvāhaṃ anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṃ parinibbāyeyyaṃ. Yaṃnūnāhaṃ imaṃ ābādhaṃ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṃ adhiṭṭhāya vihareyyan”ti. Atha kho bhagavā taṃ ābādhaṃ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṃ adhiṭṭhāya vihāsi. Atha kho bhagavato so ābādho paṭipassambhi. Atha kho bhagavā gilānā vuṭṭhito [gilānavuṭṭhito (saddanīti)] aciravuṭṭhito gelaññā vihārā nikkhamma vihārapacchāyāyaṃ paññatte āsane nisīdi. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – “diṭṭho me, bhante, bhagavato phāsu; diṭṭhaṃ me, bhante, bhagavato khamanīyaṃ, api ca me, bhante, madhurakajāto viya kāyo. Disāpi me na pakkhāyanti; dhammāpi maṃ na paṭibhanti bhagavato gelaññena, api ca me, bhante, ahosi kācideva assāsamattā – ‘na tāva bhagavā parinibbāyissati, na yāva bhagavā bhikkhusaṅghaṃ ārabbha kiñcideva udāharatī’”ti.

世尊进入雨安居后，突然生了重病，剧烈的、濒临死亡的感受不断袭来。但世尊保持正念、正知，忍受着痛苦，没有被烦扰。

那时，世尊这样想：“如果我不告知侍者，不嘱咐比丘僧团就般涅槃，这对我来说是不合适的。

我何不用精进力抑制此病，保持住寿命行呢？”

于是，世尊用精进力抑制了那场病，保持住了寿命行。世尊的那场病便平息了。

那时，世尊病愈不久，刚从病中恢复，就从住处出来，坐在房舍背阴处准备好的座位上。那时，具寿阿难来到世尊那里，到了之后，顶礼世尊，坐在一边。坐在一边的具寿阿难对世尊这样说：

“世尊！我看到了世尊的安适；世尊！我看到了世尊的堪忍。世尊！因为世尊生病，我的身体也像变得沉重麻木，我分不清方向，法也不再呈现于我心中。但是，世尊！我还有一点点安慰：‘世尊还不会般涅槃，只要世尊还没有对比丘僧团留下任何教导。’”

✩ 自洲、法洲 ─➢ 自灯明、法灯明！ [35]

☆ 【自灯明，法灯明】 ─➢ attadīpā 自（atta）灯明（dīpā），dhammadīpā 法（dhamma）灯明（dīpā） ➾ 自修光明想、入出息念，以现证法，为所依处，圆满明与解脱。 ～合诵经 (DN 33, 307)，四神足分解 (SN 51.20)；【明与解脱】 ─➢ 入出息念经 (MN 118)，阿难之一 (SN 54.13)，比丘之二 (SN 54.16)。

﹝第三十五卷 ➲﹞ 165. “Kiṃ panānanda, bhikkhusaṅgho mayi paccāsīsati [paccāsiṃsati (sī. syā.)]?

“那么，阿难！比丘僧团还对我期待着什么呢？

32. Thus spoke the Venerable Ananda, but the Blessed One answered him, saying: "What more does the community of bhikkhus expect from me, Ananda?

Desito, ānanda, mayā dhammo anantaraṃ abāhiraṃ karitvā.

阿难！我所教导的法，是没有内外之分的（没有保留）。

I have set forth the Dhamma without making any distinction of esoteric and exoteric doctrine;

☆ 世尊否认有隐藏未宣说的——“密法”、“伏藏”或类似“化城喻”的说法！

Natthānanda, tathāgatassa dhammesu ācariyamuṭṭhi.

阿难！在法方面，如来没有（隐藏东西的）‘师拳’。

there is nothing, Ananda, with regard to the teachings that the Tathagata holds to the last with the closed fist of a teacher who keeps some things back.

Yassa nūna, ānanda, evamassa –

阿难！如果有人这样想：

Whosoever may think that

‘ahaṃ bhikkhusaṅghaṃ pariharissāmī’ti vā ‘mamuddesiko bhikkhusaṅgho’ti vā,

‘我应该领导比丘僧团’或者‘比丘僧团是依靠我的’，

it is he who should lead the community of bhikkhus, or that the community depends upon him,

so nūna, ānanda, bhikkhusaṅghaṃ ārabbha kiñcideva udāhareyya.

那么，阿难！他确实应该对比丘僧团留下一些教导。

it is such a one that would have to give last instructions respecting them.

Tathāgatassa kho, ānanda, na evaṃ hoti –

然而，阿难！如来不会这样想：

But, Ananda, the Tathagata has no such idea as that

‘ahaṃ bhikkhusaṅghaṃ pariharissāmī’ti vā ‘mamuddesiko bhikkhusaṅgho’ti vā.

‘我应该领导比丘僧团’或者‘比丘僧团是依靠我的’。

it is he who should lead the community of bhikkhus, or that the community depends upon him.

Sakiṃ [kiṃ (sī. pī.)], ānanda, tathāgato bhikkhusaṅghaṃ ārabbha kiñcideva udāharissati.

那么，阿难！如来又怎么会对比丘僧团留下什么教导呢？

So what instructions should he have to give respecting the community of bhikkhus?

Ahaṃ kho panānanda, etarahi jiṇṇo vuddho mahallako addhagato vayoanuppatto.

而且，阿难！我现在已经衰老、年迈、高龄，走到了人生的尽头，年岁已高。

Now I am frail, Ananda, old, aged, far gone in years.

Āsītiko me vayo vattati.

我的年龄已经八十岁了。

This is my eightieth year, and my life is spent.

Seyyathāpi, ānanda, jajjarasakaṭaṃ veṭhamissakena [veḷumissakena (syā.), veghamissakena (pī.), vedhamissakena, vekhamissakena (ka.)] yāpeti,

阿难！就像一辆破旧的车辆，需要依靠绑带等东西来维持运行，

Even as an old cart, Ananda, is held together with much difficulty,

evameva kho, ānanda, veṭhamissakena maññe tathāgatassa kāyo yāpeti.

同样的，阿难！我想如来的身体也需要依靠（外力）支撑才能维持。

so the body of the Tathagata is kept going only with supports.

Yasmiṃ, ānanda, samaye tathāgato sabbanimittānaṃ amanasikārā ekaccānaṃ vedanānaṃ nirodhā animittaṃ cetosamādhiṃ upasampajja viharati,

阿难！当如来不作意一切相、通过某些感受的息灭而达到并安住于无相心定的时候，

It is, Ananda, only when the Tathagata, disregarding external objects, with the cessation of certain feelings, attains to and abides in the signless concentration of mind,

phāsutaro, ānanda, tasmiṃ samaye tathāgatassa kāyo hoti.

阿难！在那个时候，如来的身体才比较安适。

that his body is more comfortable.

Tasmātihānanda, attadīpā viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā.

因此，阿难！你们要以自己为岛屿（灯明），以自己为归依处，不以他人为归依处；以法为岛屿（灯明），以法为归依处，不以其他为归依处而住。

33. Therefore, Ananda, be islands unto yourselves, refuges unto yourselves, seeking no external refuge; with the Dhamma as your island, the Dhamma as your refuge, seeking no other refuge.

Kathañcānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo?

那么，阿难！比丘如何以自己为岛屿（灯明）、以自己为归依处，不以他人为归依处；以法为岛屿（灯明）、以法为归依处，不以其他为归依处而住呢？

☆ viharati（居住） ➾ 意味着持续地、保持地安住。

And how, Ananda, is a bhikkhu an island unto himself, a refuge unto himself, seeking no external refuge; with the Dhamma as his island, the Dhamma as his refuge, seeking no other refuge?

Idhānanda, bhikkhu -

阿难！于此，比丘——

第一节 ❦ 观身念住 ➾ 在身体中，详细观看、发现身体！ [35]

Kāye kāyānupassī viharati atāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.

对身体持续进行身随观念住，保持热忱、正知、正念，调伏世间的贪欲和忧恼。

34. When he dwells contemplating the body in the body, earnestly, clearly comprehending, and mindfully, after having overcome desire and sorrow in regard to the world;

第二节 ❦ 观受念住 ➾ 在感受中，详细观看、发现感受！ [35]

Vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.

对感受持续进行受随观念住，保持热忱、正知、正念，调伏世间的贪欲和忧恼。

when he dwells contemplating feelings in feelings,

第三节 ❦ 观心念住 ➾ 在心中，详细观看、发现心！ [35]

Citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.

对心持续进行心随观念住，保持热忱、正知、正念，调伏世间的贪欲和忧恼。

the mind in the mind,

第四节 ❦ 观法念住 ➾ 在诸法中，详细观看、发现诸法！ [35]

Dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.

对法持续进行法随观念住，保持热忱、正知、正念，调伏世间的贪欲和忧恼。

and mental objects in mental objects, earnestly, clearly comprehending, and mindfully, after having overcome desire and sorrow in regard to the world,

Evaṃ kho, ānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo.

像这样，阿难！比丘就是以自己为岛屿（灯明）、以自己为归依处，不以他人为归依处；以法为岛屿（灯明）、以法为归依处，不以其他为归依处而住。

then, truly, he is an island unto himself, a refuge unto himself, seeking no external refuge; having the Dhamma as his island, the Dhamma as his refuge, seeking no other refuge.

Ye hi keci, ānanda, etarahi vā mama vā accayena attadīpā viharissanti attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā,

阿难！无论是现在，或在我灭度之后，任何人若能以自己为岛屿（灯明）、以自己为归依处，不以他人为归依处；以法为岛屿（灯明）、以法为归依处，不以其他为归依处而住——

35. Those bhikkhus of mine, Ananda, who now or after I am gone, abide as an island unto themselves, as a refuge unto themselves, seeking no other refuge; having the Dhamma as their island and refuge, seeking no other refuge:

tamatagge me te, ānanda, bhikkhū bhavissanti ye keci sikkhākāmā”ti.

阿难！那些乐于修学的比丘，将在我的比丘众中，处于最高的境地。”

it is they who will become the highest, if they have the desire to learn."

Dutiyabhāṇavāro.

[25~35] 第二诵品结束

第三诵品 在毗舍离 Nimittobhāsakathā / Relinquishing the Will to Live [36~55]

～记录佛陀在毗舍离的事迹～

第一品 ✫ 阿难的迷惑 The Blessed One's Prompting [36~37]

﹝第三十六卷 ➲﹞ 166. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi. Vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto āyasmantaṃ ānandaṃ āmantesi – “gaṇhāhi, ānanda, nisīdanaṃ, yena cāpālaṃ cetiyaṃ [pāvālaṃ (cetiyaṃ (syā.)] tenupasaṅkamissāma divā vihārāyā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā nisīdanaṃ ādāya bhagavantaṃ piṭṭhito piṭṭhito anubandhi. Atha kho bhagavā yena cāpālaṃ cetiyaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Āyasmāpi kho ānando bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

那时，世尊在清晨时穿好下衣，拿好衣、钵，进入毗舍离城乞食。在毗舍离乞食完毕，从乞食处回来，吃过饭后，告诉尊者阿难说：

“阿难！拿上坐具，我们去遮波罗塔庙，在那里白天休息。”

尊者阿难回答世尊：“好的，世尊。”于是拿着坐具，跟在世尊身后走。

于是，世尊前往遮波罗塔庙，到达后，在铺好的座位上坐下。尊者阿难，向世尊行礼后，退坐在一旁。

1. Then the Blessed One, getting ready in the forenoon, took bowl and robe and went into Vesali for alms. After the alms round and meal, on his return, he spoke to the Venerable Ananda, saying: "Take up a mat, Ananda, and let us spend the day at the Capala shrine."

"So be it, Lord." And the Venerable Ananda took up a mat and followed behind the Blessed One, step by step.

2. And the Blessed One went to the Capala shrine and sat down on the seat prepared for him. And when the Venerable Ananda had seated himself at one side after he had respectfully saluted the Blessed One,

﹝第三十七卷 ➲﹞ 167. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca – “ramaṇīyā, ānanda, vesālī, ramaṇīyaṃ udenaṃ cetiyaṃ, ramaṇīyaṃ gotamakaṃ cetiyaṃ, ramaṇīyaṃ sattambaṃ [sattambakaṃ (pī.)] cetiyaṃ, ramaṇīyaṃ bahuputtaṃ cetiyaṃ, ramaṇīyaṃ sārandadaṃ cetiyaṃ, ramaṇīyaṃ cāpālaṃ cetiyaṃ. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṃ vā tiṭṭheyya kappāvasesaṃ vā. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno [ākaṅkhamāno (?)], ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā”ti. Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ; na bhagavantaṃ yāci – “tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti, yathā taṃ mārena pariyuṭṭhitacitto. Dutiyampi kho bhagavā…pe… tatiyampi kho bhagavā āyasmantaṃ ānandaṃ āmantesi – “ramaṇīyā, ānanda, vesālī, ramaṇīyaṃ udenaṃ cetiyaṃ, ramaṇīyaṃ gotamakaṃ cetiyaṃ, ramaṇīyaṃ sattambaṃ cetiyaṃ, ramaṇīyaṃ bahuputtaṃ cetiyaṃ, ramaṇīyaṃ sārandadaṃ cetiyaṃ, ramaṇīyaṃ cāpālaṃ cetiyaṃ. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṃ vā tiṭṭheyya kappāvasesaṃ vā. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā”ti. Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ; na bhagavantaṃ yāci – “tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti, yathā taṃ mārena pariyuṭṭhitacitto. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – “gaccha tvaṃ, ānanda, yassadāni kālaṃ maññasī”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā avidūre aññatarasmiṃ rukkhamūle nisīdi.

世尊对坐在一旁的尊者阿难说：

“阿难！毗舍离真是令人愉快啊，优提那塔庙、乔达摩塔庙、七芒果树塔庙、多子塔庙、娑罗陀塔庙、遮波罗塔庙也真是令人愉快！

阿难！任何人修习、多修习四神足，使之成为载乘，使之成为基础，实行、积累、善于发起，如果他希望，就能住世一劫或一劫余。阿难！如来已经修习、多修习了四神足，使之成为载乘，使之成为基础，实行、积累、善于发起。阿难！如果如来希望，就能住世一劫或一劫余。”

即使世尊作了如此明显的暗示，如此明显的提示，尊者阿难也没能领悟；他没有请求世尊：“世尊！为了许多人的利益，为了许多人的幸福，为了慈悯世间，为了天神的利益、幸福，请世尊住世一劫吧！请善逝住世一劫吧！”因为他的心被魔罗蒙蔽了。

世尊第二次告诉尊者阿难说：

“阿难！毗舍离真是令人愉快啊，优提那塔庙、乔达摩塔庙、七芒果树塔庙、多子塔庙、娑罗陀塔庙、遮波罗塔庙也真是令人愉快！

阿难！任何人修习、多修习四神足，使之成为载乘，使之成为基础，实行、积累、善于发起，如果他希望，就能住世一劫或一劫余。阿难！如来已经修习、多修习了四神足，使之成为载乘，使之成为基础，实行、积累、善于发起。阿难！如果如来希望，就能住世一劫或一劫余。”

即使世尊作了如此明显的暗示，如此明显的提示，尊者阿难也没能领悟；他没有请求世尊：“世尊！为了许多人的利益，为了许多人的幸福，为了慈悯世间，为了天神的利益、幸福，请世尊住世一劫吧！请善逝住世一劫吧！”因为他的心被魔罗蒙蔽了。

世尊第三次告诉尊者阿难说：

“阿难！毗舍离真是令人愉快啊，优提那塔庙、乔达摩塔庙、七芒果树塔庙、多子塔庙、娑罗陀塔庙、遮波罗塔庙也真是令人愉快！

阿难！任何人修习、多修习四神足，使之成为载乘，使之成为基础，实行、积累、善于发起，如果他希望，就能住世一劫或一劫余。阿难！如来已经修习、多修习了四神足，使之成为载乘，使之成为基础，实行、积累、善于发起。阿难！如果如来希望，就能住世一劫或一劫余。”

即使世尊作了如此明显的暗示，如此明显的提示，尊者阿难也没能领悟；他没有请求世尊：“世尊！为了许多人的利益，为了许多人的幸福，为了慈悯世间，为了天神的利益、幸福，请世尊住世一劫吧！请善逝住世一劫吧！”因为他的心被魔罗蒙蔽了。

那时，世尊告诉阿难说：

“阿难！你现在可以去做你认为合适的事了。”

阿难回答世尊：“好的，世尊。”于是从座位上起来，向世尊行礼，右绕世尊后，在不远处的一棵树下坐了下来。

the Lord said to him: "Pleasant, Ananda, is Vesali; pleasant are the shrines of Udena, Gotamaka, Sattambaka, Bahuputta, Sarandada, and Capala."

3. And the Blessed One said: "Whosoever, Ananda, has developed, practiced, employed, strengthened, maintained, scrutinized, and brought to perfection the four constituents of psychic power could, if he so desired, remain throughout a world-period or until the end of it. The Tathagata, Ananda, has done so. Therefore the Tathagata could, if he so desired, remain throughout a world-period or until the end of it."

4. But the Venerable Ananda was unable to grasp the plain suggestion, the significant prompting, given by the Blessed One. As though his mind was influenced by Mara, he did not beseech the Blessed One: "May the Blessed One remain, O Lord!. May the Happy One remain, O Lord, throughout the world-period, for the welfare and happiness of the multitude, out of compassion for the world, for the benefit, well being, and happiness of gods and men!"

5. And when for a second and a third time the Blessed One repeated his words, the Venerable Ananda remained silent.

6. Then the Blessed One said to the Venerable Ananda: "Go now, Ananda, and do as seems fit to you."

"Even so, O Lord." And the Venerable Ananda, rising from his seat, respectfully saluted the Blessed One, and keeping his right side towards him, took his seat under a tree some distance away.

第二品 ✫ 魔请涅槃 Mārayācanakathā / Mara's Appeal [38]

﹝第三十八卷 ➲﹞ 168. Atha kho māro pāpimā acirapakkante āyasmante ānande yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho māro pāpimā bhagavantaṃ etadavoca – “parinibbātudāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato. Bhāsitā kho panesā, bhante, bhagavatā vācā – ‘na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me bhikkhū na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānī [uttāniṃ (ka.), uttāni (sī. pī.)] karissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’ti. Etarahi kho pana, bhante, bhikkhū bhagavato sāvakā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti. Parinibbātudāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālodāni, bhante, bhagavato.

那时，在尊者阿难离开后不久，魔罗波旬来到世尊那里；到达后，站在一旁。站在一旁的魔罗波旬对世尊这样说：

“世尊！现在请世尊入般涅槃吧！请善逝入般涅槃吧！世尊！现在是世尊入般涅槃的时候了。世尊曾说过这样的话：‘波旬！只要我的比丘弟子们，尚未成为熟练、自律、无畏、多闻、持法、法随法行、正向而行、随法行者，未能掌握、宣说、开示、建立、阐明、解析、明了他们老师的教导，未能以正法善巧地驳斥已生起的异论，未能宣说包含神变（奇迹）的法，我就不会入般涅槃。’

而现在，世尊！您的比丘弟子们已经是熟练、自律、无畏、多闻、持法、法随法行、正向而行、随法行者，他们掌握、宣说、开示、建立、阐明、解析、明了了他们老师的教导，能以正法善巧地驳斥已生起的异论，能宣说包含神变（奇迹）的法。世尊！现在请世尊入般涅槃吧！请善逝入般涅槃吧！世尊！现在是世尊入般涅槃的时候了。

7. And when the Venerable Ananda had gone away, Mara, the Evil One, approached the Blessed One. And standing at one side he spoke to the Blessed One, saying: "Now, O Lord, let the Blessed One come to his final passing away; let the Happy One utterly pass away! The time has come for the Parinibbana of the Lord.

For the Blessed One, O Lord, spoke these words to me: 'I shall not come to my final passing away, Evil One, until my bhikkhus and bhikkhunis, laymen and laywomen, have come to be true disciples - wise, well disciplined, apt and learned, preservers of the Dhamma, living according to the Dhamma, abiding by the appropriate conduct, and having learned the Master's word, are able to expound it, preach it, proclaim it, establish it, reveal it, explain it in detail, and make it clear; until, when adverse opinions arise, they shall be able to refute them thoroughly and well, and to preach this convincing and liberating Dhamma.'

8. And now, O Lord, bhikkhus …

Bhāsitā kho panesā, bhante, bhagavatā vācā – ‘na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me bhikkhuniyo na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’ti. Etarahi kho pana, bhante, bhikkhuniyo bhagavato sāvikā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti. Parinibbātudāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālodāni, bhante, bhagavato.

世尊也曾说过这样的话：‘波旬！只要我的比丘尼弟子们，尚未成为熟练、自律、无畏、多闻、持法、法随法行、正向而行、随法行的女弟子，未能掌握、宣说、开示、建立、阐明、解析、明了她们老师的教导，未能以正法善巧地驳斥已生起的异论，未能宣说包含神变（奇迹）的法，我就不会入般涅槃。’

而现在，世尊！您的比丘尼弟子们已经是熟练、自律、无畏、多闻、持法、法随法行、正向而行、随法行的女弟子，她们掌握、宣说、开示、建立、阐明、解析、明了了她们老师的教导，能以正法善巧地驳斥已生起的异论，能宣说包含神变（奇迹）的法。世尊！现在请世尊入般涅槃吧！请善逝入般涅槃吧！世尊！现在是世尊入般涅槃的时候了。

… and bhikkhunis, …

Bhāsitā kho panesā, bhante, bhagavatā vācā – ‘na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me upāsakā na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’ti. Etarahi kho pana, bhante, upāsakā bhagavato sāvakā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti. Parinibbātudāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālodāni, bhante, bhagavato.

世尊也曾说过这样的话：‘波旬！只要我的优婆塞弟子们，尚未成为熟练、自律、无畏、多闻、持法、法随法行、正向而行、随法行者，未能掌握、宣说、开示、建立、阐明、解析、明了他们老师的教导，未能以正法善巧地驳斥已生起的异论，未能宣说包含神变（奇迹）的法，我就不会入般涅槃。’

而现在，世尊！您的优婆塞弟子们已经是熟练、自律、无畏、多闻、持法、法随法行、正向而行、随法行者，他们掌握、宣说、开示、建立、阐明、解析、明了了他们老师的教导，能以正法善巧地驳斥已生起的异论，能宣说包含神变（奇迹）的法。世尊！现在请世尊入般涅槃吧！请善逝入般涅槃吧！世尊！现在是世尊入般涅槃的时候了。

… laymen …

Bhāsitā kho panesā, bhante, bhagavatā vācā – ‘na tāvāhaṃ, pāpima parinibbāyissāmi, yāva me upāsikā na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’ti. Etarahi kho pana, bhante, upāsikā bhagavato sāvikā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti. Parinibbātudāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālodāni, bhante, bhagavato.

世尊也曾说过这样的话：‘波旬！只要我的优婆夷弟子们，尚未成为熟练、自律、无畏、多闻、持法、法随法行、正向而行、随法行的女弟子，未能掌握、宣说、开示、建立、阐明、解析、明了她们老师的教导，未能以正法善巧地驳斥已生起的异论，未能宣说包含神变（奇迹）的法，我就不会入般涅槃。’

而现在，世尊！您的优婆夷弟子们已经是熟练、自律、无畏、多闻、持法、法随法行、正向而行、随法行的女弟子，她们掌握、宣说、开示、建立、阐明、解析、明了了她们老师的教导，能以正法善巧地驳斥已生起的异论，能宣说包含神变（奇迹）的法。世尊！现在请世尊入般涅槃吧！请善逝入般涅槃吧！世尊！现在是世尊入般涅槃的时候了。

… and laywomen, have become the Blessed One's disciples in just this way. So, O Lord, let the Blessed One come to his final passing away! The time has come for the Parinibbana of the Lord.

Bhāsitā kho panesā, bhante, bhagavatā vācā – ‘na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me idaṃ brahmacariyaṃ na iddhaṃ ceva bhavissati phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitan’ti. Etarahi kho pana, bhante, bhagavato brahmacariyaṃ iddhaṃ ceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ, yāva devamanussehi suppakāsitaṃ. Parinibbātudāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālodāni, bhante, bhagavato”ti.

世尊也曾说过这样的话：‘波旬！只要我的这个梵行（清净修行）尚未成功、兴盛、广传、普及、广为人知，未能在天人之间被善巧地阐明，我就不会入般涅槃。’

而现在，世尊！您的梵行已经成功、兴盛、广传、普及、广为人知，在天人之间被善巧地阐明了。世尊！现在请世尊入般涅槃吧！请善逝入般涅槃吧！世尊！现在是世尊入般涅槃的时候了！”

For the Blessed One, O Lord, spoke these words to me: 'I shall not come to my final passing away, Evil One, until this holy life taught by me has become successful, prosperous, far-renowned, popular, and widespread, until it is well proclaimed among gods and men.' And this too has come to pass in just this way. So, O Lord, let the Blessed One come to his final passing away, let the Happy One utterly pass away! The time has come for the Parinibbana of the Lord."

第三品 ✫ 世尊舍弃寿行 Āyusaṅkhāraossajjanaṃ / The Blessed One Relinquishes His Will to Live [38~39]

Evaṃ vutte bhagavā māraṃ pāpimantaṃ etadavoca – “appossukko tvaṃ, pāpima, hohi, na ciraṃ tathāgatassa parinibbānaṃ bhavissati. Ito tiṇṇaṃ māsānaṃ accayena tathāgato parinibbāyissatī”ti.

听了这话，世尊对魔罗波旬说：“波旬！你安心吧，如来的般涅槃将为时不远。从现在起三个月后，如来将入般涅槃。”

9. When this was said, the Blessed One spoke to Mara, the Evil One, saying: "Do not trouble yourself, Evil One. Before long the Parinibbana of the Tathagata will come about. Three months hence the Tathagata will utterly pass away."

﹝第三十九卷 ➲﹞ 169. Atha kho bhagavā cāpāle cetiye sato sampajāno āyusaṅkhāraṃ ossaji. Ossaṭṭhe ca bhagavatā āyusaṅkhāre mahābhūmicālo ahosi bhiṃsanako salomahaṃso [lomahaṃso (syā.)], devadundubhiyo [devadudrabhiyo (ka.)] ca phaliṃsu. Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

那时，世尊在遮波罗塔庙，具念、正知地舍弃了寿行。当世尊舍弃寿行时，发生了大地震，极其恐怖，令人毛骨悚然，天上响起了天鼓（雷鸣）。那时，世尊了解了这件事的意义后，在那时诵出了这首自说语（优陀那）：

10. And at the Capala shrine the Blessed One thus mindfully and clearly comprehending renounced his will to live on. And upon the Lord's renouncing his will to live on, there came a tremendous earthquake, dreadful and astonishing, and thunder rolled across the heavens. And the Blessed One beheld it with understanding, and made this solemn utterance:

“Tulamatulañca sambhavaṃ, bhavasaṅkhāramavassaji muni;

Ajjhattarato samāhito, abhindi kavacamivattasambhavan”ti.

有量与无量的生命，

牟尼（圣者）舍弃了生命形成的驱动力；

内心欣喜，安住于定，

破除了如同铠甲般的自身生成。

What causes life, unbounded or confined - His process of becoming - this the Sage Renounces.

With inward calm and joy he breaks, As though a coat of mail, his own life's cause.

第四品 ✫ 大地震的原因 Mahābhūmicālahetu / Eight Causes of Earthquakes [40~41]

﹝第四十卷 ➲﹞ 170. Atha kho āyasmato ānandassa etadahosi – “acchariyaṃ vata bho, abbhutaṃ vata bho, mahā vatāyaṃ bhūmicālo; sumahā vatāyaṃ bhūmicālo bhiṃsanako salomahaṃso; devadundubhiyo ca phaliṃsu. Ko nu kho hetu ko paccayo mahato bhūmicālassa pātubhāvāyā”ti?

那时，尊者阿难这样想：“真是奇妙啊！真是稀有啊！这地震真是巨大！这地震极其巨大、恐怖、令人毛骨悚然，天上还响起了天鼓（雷鸣）！是什么因、什么缘导致这大地震的出现呢？”

11. Then it came to the mind of the Venerable Ananda: "Marvellous it is indeed, and most wonderful! The earth shakes mightily, tremendously! Dreadful and astonishing it is, how the thunders roll across the heavens! What could be the reason, what the cause, that so mighty an earthquake should arise?"

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi, ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – “acchariyaṃ, bhante, abbhutaṃ, bhante, mahā vatāyaṃ, bhante, bhūmicālo; sumahā vatāyaṃ, bhante, bhūmicālo bhiṃsanako salomahaṃso; devadundubhiyo ca phaliṃsu. Ko nu kho, bhante, hetu ko paccayo mahato bhūmicālassa pātubhāvāyā”ti?

于是，尊者阿难来到世尊那里，到达后，向世尊行礼，然后退坐在一旁。坐在一旁的尊者阿难对世尊这样说：

“真是奇妙啊，世尊！真是稀有啊，世尊！这地震真是巨大，世尊！这地震极其巨大、恐怖、令人毛骨悚然，天上还响起了天鼓（雷鸣）！世尊！是什么因、什么缘导致这大地震的出现呢？”

12. And the Venerable Ananda approached the Blessed One, and respectfully greeting him, sat down at one side. Then he spoke to the Blessed One, saying: "Marvellous it is indeed, and most wonderful! The earth shakes mightily, tremendously! Dreadful and astonishing it is how the thunders roll across the heavens! What could be the reason, what the cause, that so mighty an earthquake should arise?"

﹝第四十一卷 ➲﹞ 171. “Aṭṭha kho ime, ānanda, hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāya. Katame aṭṭha? Ayaṃ, ānanda, mahāpathavī udake patiṭṭhitā, udakaṃ vāte patiṭṭhitaṃ, vāto ākāsaṭṭho. Hoti kho so, ānanda, samayo, yaṃ mahāvātā vāyanti. Mahāvātā vāyantā udakaṃ kampenti. Udakaṃ kampitaṃ pathaviṃ kampeti. Ayaṃ paṭhamo hetu paṭhamo paccayo mahato bhūmicālassa pātubhāvāya.

“阿难！导致大地震出现有八种因、八种缘。是哪八种呢？

阿难！这大地依水而立，水依风而立，风依空而住。阿难！有时，空中吹起大风。大风吹动时，搅动了水。水被搅动时，震动了大地。这是导致大地震出现的第一个因、第一个缘。

13. Then the Blessed One said: "There are eight reasons, Ananda, eight causes for a mighty earthquake to arise. What are those eight?

14. This great earth, Ananda, is established upon liquid, the liquid upon the atmosphere, and the atmosphere upon space. And when, Ananda, mighty atmospheric disturbances take place, the liquid is agitated. And with the agitation of the liquid, tremors of the earth arise. This is the first reason, the first cause for the arising of mighty earthquakes.

Puna caparaṃ, ānanda, samaṇo vā hoti brāhmaṇo vā iddhimā cetovasippatto, devo vā mahiddhiko mahānubhāvo, tassa parittā pathavīsaññā bhāvitā hoti, appamāṇā āposaññā. So imaṃ pathaviṃ kampeti saṅkampeti sampakampeti sampavedheti. Ayaṃ dutiyo hetu dutiyo paccayo mahato bhūmicālassa pātubhāvāya.

再者，阿难！有神通、心得自在的沙门或婆罗门，或有大神力、大威德的天神，他修习了有限的地想，而修习了无限的水想。他使这大地摇动、震动、晃动、颤动。这是导致大地震出现的第二个因、第二个缘。

15. Again, Ananda, when an ascetic or holy man of great power, one who has gained mastery of his mind, or a deity who is mighty and potent, develops intense concentration on the delimited aspect of the earth element, and to a boundless degree on the liquid element, he, too, causes the earth to tremble, quiver, and shake. This is the second reason, the second cause for the arising of mighty earthquakes.

Puna caparaṃ, ānanda, yadā bodhisatto tusitakāyā cavitvā sato sampajāno mātukucchiṃ okkamati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṃ tatiyo hetu tatiyo paccayo mahato bhūmicālassa pātubhāvāya.

再者，阿难！当菩萨具念、正知地从兜率天身死去，进入母胎时，这大地摇动、震动、晃动、颤动。这是导致大地震出现的第三个因、第三个缘。

16-21. Again, Ananda, when the Bodhisatta departs from the Tusita realm and descends into his mother's womb, mindfully and clearly comprehending;

Puna caparaṃ, ānanda, yadā bodhisatto sato sampajāno mātukucchismā nikkhamati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṃ catuttho hetu catuttho paccayo mahato bhūmicālassa pātubhāvāya.

再者，阿难！当菩萨具念、正知地从母胎出生时，这大地摇动、震动、晃动、颤动。这是导致大地震出现的第四个因、第四个缘。

and when the Bodhisatta comes out from his mother's womb, mindfully and clearly comprehending;

Puna caparaṃ, ānanda, yadā tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṃ pañcamo hetu pañcamo paccayo mahato bhūmicālassa pātubhāvāya.

再者，阿难！当如来证悟无上正等正觉时，这大地摇动、震动、晃动、颤动。这是导致大地震出现的第五个因、第五个缘。

and when the Tathagata becomes fully enlightened in unsurpassed, supreme Enlightenment;

Puna caparaṃ, ānanda, yadā tathāgato anuttaraṃ dhammacakkaṃ pavatteti, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṃ chaṭṭho hetu chaṭṭho paccayo mahato bhūmicālassa pātubhāvāya.

再者，阿难！当如来转动无上法轮时，这大地摇动、震动、晃动、颤动。这是导致大地震出现的第六个因、第六个缘。

when the Tathagata sets rolling the excellent Wheel of the Dhamma;

Puna caparaṃ, ānanda, yadā tathāgato sato sampajāno āyusaṅkhāraṃ ossajjati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṃ sattamo hetu sattamo paccayo mahato bhūmicālassa pātubhāvāya.

再者，阿难！当如来具念、正知地舍弃寿行时，这大地摇动、震动、晃动、颤动。这是导致大地震出现的第七个因、第七个缘。

when the Tathagata renounces his will to live on;

Puna caparaṃ, ānanda, yadā tathāgato anupādisesāya nibbānadhātuyā parinibbāyati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṃ aṭṭhamo hetu aṭṭhamo paccayo mahato bhūmicālassa pātubhāvāya. Ime kho, ānanda, aṭṭha hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāyāti.

再者，阿难！当如来于无余依涅槃界入般涅槃时，这大地摇动、震动、晃动、颤动。这是导致大地震出现的第八个因、第八个缘。

阿难！这就是导致大地震出现的八种因、八种缘。”

and when the Tathagata comes to pass away into the state of Nibbana in which no element of clinging remains - then, too, Ananda, this great earth trembles, quivers, and shakes.

These, Ananda, are the eight reasons, the eight causes for a great earthquake to arise.

第五品 ✫ 八种集会 Aṭṭha parisā / Eight Assemblies [42]

﹝第四十二卷 ➲﹞ 172. “Aṭṭha kho imā, ānanda, parisā. Katamā aṭṭha? Khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā [cātummahārājikaparisā (sī. syā. kaṃ. pī.)], tāvatiṃsaparisā, māraparisā, brahmaparisā. Abhijānāmi kho panāhaṃ, ānanda, anekasataṃ khattiyaparisaṃ upasaṅkamitā. Tatrapi mayā sannisinnapubbaṃ ceva sallapitapubbañca sākacchā ca samāpajjitapubbā. Tattha yādisako tesaṃ vaṇṇo hoti, tādisako mayhaṃ vaṇṇo hoti. Yādisako tesaṃ saro hoti, tādisako mayhaṃ saro hoti. Dhammiyā kathāya sandassemi samādapemi samuttejemi sampahaṃsemi. Bhāsamānañca maṃ na jānanti – ‘ko nu kho ayaṃ bhāsati devo vā manusso vā’ti? Dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā antaradhāyāmi. Antarahitañca maṃ na jānanti – ‘ko nu kho ayaṃ antarahito devo vā manusso vā’ti? Abhijānāmi kho panāhaṃ, ānanda, anekasataṃ brāhmaṇaparisaṃ…pe… gahapatiparisaṃ… samaṇaparisaṃ… cātumahārājikaparisaṃ… tāvatiṃsaparisaṃ… māraparisaṃ… brahmaparisaṃ upasaṅkamitā. Tatrapi mayā sannisinnapubbaṃ ceva sallapitapubbañca sākacchā ca samāpajjitapubbā. Tattha yādisako tesaṃ vaṇṇo hoti, tādisako mayhaṃ vaṇṇo hoti. Yādisako tesaṃ saro hoti, tādisako mayhaṃ saro hoti. Dhammiyā kathāya sandassemi samādapemi samuttejemi sampahaṃsemi. Bhāsamānañca maṃ na jānanti – ‘ko nu kho ayaṃ bhāsati devo vā manusso vā’ti? Dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā antaradhāyāmi. Antarahitañca maṃ na jānanti – ‘ko nu kho ayaṃ antarahito devo vā manusso vā’ti? Imā kho, ānanda, aṭṭha parisā.

“阿难！有八种集会。是哪八种呢？即：刹帝利（王族）集会、婆罗门集会、居士集会、沙门集会、四大天王天众集会、忉利天（三十三天）众集会、魔罗天众集会、梵天众集会。

阿难！我记得，曾去过数百次的刹帝利集会。在那里，我曾和他们一起坐、一起交谈、一起讨论。那时，他们的容貌如何，我的容貌也如何；他们的声音如何，我的声音也如何。我以法语开示、劝导、激励、使他们欢喜。当我说法时，他们却不知道我是谁，会问：‘这说法的是谁？是天神还是人呢？’ 我以法语开示、劝导、激励、使他们欢喜后，就隐身不见了。当我隐身之后，他们也不知道我是谁，会问：‘这隐身不见的是谁？是天神还是人呢？’

阿难！我记得，曾去过数百次的婆罗门集会。在那里，我曾和他们一起坐、一起交谈、一起讨论。那时，他们的容貌如何，我的容貌也如何；他们的声音如何，我的声音也如何。我以法语开示、劝导、激励、使他们欢喜。当我说法时，他们却不知道我是谁，会问：‘这说法的是谁？是天神还是人呢？’ 我以法语开示、劝导、激励、使他们欢喜后，就隐身不见了。当我隐身之后，他们也不知道我是谁，会问：‘这隐身不见的是谁？是天神还是人呢？’

阿难！我记得，曾去过数百次的居士集会。在那里，我曾和他们一起坐、一起交谈、一起讨论。那时，他们的容貌如何，我的容貌也如何；他们的声音如何，我的声音也如何。我以法语开示、劝导、激励、使他们欢喜。当我说法时，他们却不知道我是谁，会问：‘这说法的是谁？是天神还是人呢？’ 我以法语开示、劝导、激励、使他们欢喜后，就隐身不见了。当我隐身之后，他们也不知道我是谁，会问：‘这隐身不见的是谁？是天神还是人呢？’

阿难！我记得，曾去过数百次的沙门集会。在那里，我曾和他们一起坐、一起交谈、一起讨论。那时，他们的容貌如何，我的容貌也如何；他们的声音如何，我的声音也如何。我以法语开示、劝导、激励、使他们欢喜。当我说法时，他们却不知道我是谁，会问：‘这说法的是谁？是天神还是人呢？’ 我以法语开示、劝导、激励、使他们欢喜后，就隐身不见了。当我隐身之后，他们也不知道我是谁，会问：‘这隐身不见的是谁？是天神还是人呢？’

阿难！我记得，曾去过数百次的四大天王天众集会。在那里，我曾和他们一起坐、一起交谈、一起讨论。那时，他们的容貌如何，我的容貌也如何；他们的声音如何，我的声音也如何。我以法语开示、劝导、激励、使他们欢喜。当我说法时，他们却不知道我是谁，会问：‘这说法的是谁？是天神还是人呢？’ 我以法语开示、劝导、激励、使他们欢喜后，就隐身不见了。当我隐身之后，他们也不知道我是谁，会问：‘这隐身不见的是谁？是天神还是人呢？’

阿难！我记得，曾去过数百次的忉利天众集会。在那里，我曾和他们一起坐、一起交谈、一起讨论。那时，他们的容貌如何，我的容貌也如何；他们的声音如何，我的声音也如何。我以法语开示、劝导、激励、使他们欢喜。当我说法时，他们却不知道我是谁，会问：‘这说法的是谁？是天神还是人呢？’ 我以法语开示、劝导、激励、使他们欢喜后，就隐身不见了。当我隐身之后，他们也不知道我是谁，会问：‘这隐身不见的是谁？是天神还是人呢？’

阿难！我记得，曾去过数百次的魔罗天众集会。在那里，我曾和他们一起坐、一起交谈、一起讨论。那时，他们的容貌如何，我的容貌也如何；他们的声音如何，我的声音也如何。我以法语开示、劝导、激励、使他们欢喜。当我说法时，他们却不知道我是谁，会问：‘这说法的是谁？是天神还是人呢？’ 我以法语开示、劝导、激励、使他们欢喜后，就隐身不见了。当我隐身之后，他们也不知道我是谁，会问：‘这隐身不见的是谁？是天神还是人呢？’

阿难！我记得，曾去过数百次的梵天众集会。在那里，我曾和他们一起坐、一起交谈、一起讨论。那时，他们的容貌如何，我的容貌也如何；他们的声音如何，我的声音也如何。我以法语开示、劝导、激励、使他们欢喜。当我说法时，他们却不知道我是谁，会问：‘这说法的是谁？是天神还是人呢？’ 我以法语开示、劝导、激励、使他们欢喜后，就隐身不见了。当我隐身之后，他们也不知道我是谁，会问：‘这隐身不见的是谁？是天神还是人呢？’

阿难！这就是八种集会。”

22. Now there are eight kinds of assemblies, Ananda, that is to say, assemblies of nobles, brahmans, householders, ascetics, of the Four Great Kings, of the Thirty-three gods, of Maras, and of Brahmas.

23. And I recall, Ananda, how I have attended each of these eight kinds of assemblies, amounting to hundreds. And before seating myself and starting the conversation or the discussion, I made my appearance resemble theirs, my voice resemble theirs. And so I taught them the Dhamma, and roused, edified, and gladdened them. Yet while I was speaking to them thus, they did not know me, and they would enquire of one another, asking: 'Who is he that speaks to us? Is it a man or a god?'

Then having taught them the Dhamma, and roused, edified, and gladdened them, I would straightaway vanish. And when I had vanished, too, they did not know me, and they would enquire of one another, asking: 'Who is he that has vanished? Is it a man or a god?'

And such, Ananda, are the eight kinds of assemblies.

第六品 ✫ 八胜处 Aṭṭha abhibhāyatanāni / Eight Fields of Mastery [43]

﹝第四十三卷 ➲﹞ 173. Aṭṭha kho imāni, ānanda, abhibhāyatanāni. Katamāni aṭṭha?

“阿难！有八种胜处。是哪八种呢？”

24. Now there are eight fields of mastery, Ananda. What are those eight?

第一胜处 ✩ 内有色想、外观少量色 [43]

☆ 内有色想（心系念住） ➾ 依初禅近行定（有寻有伺），外观——少量色（相），无论是美是丑的所缘（禅修对象）。

Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ paṭhamaṃ abhibhāyatanaṃ.

“（修行者）自身内有色想，外观种种外在的色（相），是少量的、美的或丑的。他这样想：‘我征服它们后，能知、能见。’ 这就是第一胜处。”

25. When one, perceiving forms subjectively, sees small forms, beautiful or ugly, external to himself, and mastering them, is aware that he perceives and knows them as they are - this is the first field of mastery.

第二胜处 ✩ 内有色想、外观无量色 [43]

☆ 内有色想（心系念住） ➾ 依初禅安止定（无寻唯伺），外观——无量色（相），无论是美是丑的所缘。

Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ dutiyaṃ abhibhāyatanaṃ.

“自身内有色想，外观种种外在的色（相），是无量的、美的或丑的。他这样想：‘我征服它们后，能知、能见。’ 这就是第二胜处。”

26. When one, perceiving forms subjectively, sees large forms, beautiful or ugly, external to himself, and mastering them, is aware that he perceives and knows them as they are - this is the second field of mastery.

第三胜处 ✩ 内无色想、外观少量色 [43]

☆ 内无色想（心无系念） ➾ 依第二禅定，外观——少量色（相），无论是美是丑的所缘。

Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ tatiyaṃ abhibhāyatanaṃ.

“自身内无色想，外观种种外在的色（相），是少量的、美的或丑的。他这样想：‘我征服它们后，能知、能见。’ 这就是第三胜处。”

27. When one, not perceiving forms subjectively, sees small forms, beautiful or ugly, external to himself, and mastering them, is aware that he perceives and knows them as they are - this is the third field of mastery.

第四胜处 ✩ 内无色想、外观无量色 [43]

☆ 内无色想（心无系念） ➾ 依第三禅定，外观——无量色（相），无论是美是丑的所缘。

Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ catutthaṃ abhibhāyatanaṃ.

“自身内无色想，外观种种外在的色（相），是无量的、美的或丑的。他这样想：‘我征服它们后，能知、能见。’ 这就是第四胜处。”

28. When one, not perceiving forms subjectively, sees large forms, beautiful or ugly, external to himself, and mastering them, is aware that he perceives and knows them as they are - this is the fourth field of mastery.

第五胜处 ✩ 内无色想、外观青色 [43]

☆ 内无色想（心无系念）内在清净 ➾ 依第四禅定，外观——青色净相，证得胜解。

Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. Seyyathāpi nāma umāpupphaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ. Seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ. Evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ pañcamaṃ abhibhāyatanaṃ.

“自身内无色想，外观种种外在的色（相），是青色的、青色样子的、青色显现的、青色光泽的。就像青色的亚麻花，是青色的、青色样子的、青色显现的、青色光泽的；或者，就像波罗奈出产的两面都光滑的布，是青色的、青色样子的、青色显现的、青色光泽的。像这样，自身内无色想，外观种种外在的色（相），是青色的、青色样子的、青色显现的、青色光泽的。他这样想：‘我征服它们后，能知、能见。’ 这就是第五胜处。”

29. When one, not perceiving forms subjectively, sees forms external to himself that are blue, blue in color, of a blue luster like the blossoms of flax, or like fine Benares muslin which, burnished on both sides, is blue, blue in color, of a blue luster - when such a one sees forms external to himself that are blue, and mastering them, is aware that he perceives and knows them as they are - this is the fifth field of mastery.

第六胜处 ✩ 内无色想、外观黄色 [43]

☆ 内无色想（心无系念）内在清净 ➾ 依第四禅定，外观——黄色净相，证得胜解。

Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. Seyyathāpi nāma kaṇikārapupphaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ. Seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ. Evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ chaṭṭhaṃ abhibhāyatanaṃ.

“自身内无色想，外观种种外在的色（相），是黄色的、黄色样子的、黄色显现的、黄色光泽的。就像迦尼迦罗花，是黄色的、黄色样子的、黄色显现的、黄色光泽的；或者，就像波罗奈出产的两面都光滑的布，是黄色的、黄色样子的、黄色显现的、黄色光泽的。像这样，自身内无色想，外观种种外在的色（相），是黄色的、黄色样子的、黄色显现的、黄色光泽的。他这样想：‘我征服它们后，能知、能见。’ 这就是第六胜处。”

30. When one, not perceiving forms subjectively, sees forms external to himself that are yellow, yellow in color, of a yellow luster like the Kanikara blossom, or like fine Benares muslin which, burnished on both sides, is yellow, yellow in color, of a yellow luster - when such a one sees forms external to himself that are yellow, and mastering them, is aware that he perceives and knows them as they are - this is the sixth field of mastery.

第七胜处 ✩ 内无色想、外观红色 [43]

☆ 内无色想（心无系念）内在清净 ➾ 依第四禅定，外观——红色净相，证得胜解。

Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. Seyyathāpi nāma bandhujīvakapupphaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ. Seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ. Evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ sattamaṃ abhibhāyatanaṃ.

“自身内无色想，外观种种外在的色（相），是红色的、红色样子的、红色显现的、红色光泽的。就像曼珠沙华，是红色的、红色样子的、红色显现的、红色光泽的；或者，就像波罗奈出产的两面都光滑的布，是红色的、红色样子的、红色显现的、红色光泽的。像这样，自身内无色想，外观种种外在的色（相），是红色的、红色样子的、红色显现的、红色光泽的。他这样想：‘我征服它们后，能知、能见。’ 这就是第七胜处。”

31. When one, not perceiving forms subjectively, sees forms external to himself that are red, red in color, of a red luster like the Bandhujivaka blossom, or like fine Benares muslin which, burnished on both sides, is red, red in color, of a red luster - when such a one sees forms external to himself that are red, and mastering them, is aware that he perceives and knows them as they are - this is the seventh field of mastery.

第八胜处 ✩ 内无色想、外观白色 [43]

☆ 内无色想（心无系念）内在清净 ➾ 依第四禅定，外观——白色净相，证得胜解。

Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā. Seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ odātaṃ odātavaṇṇaṃ odātanidassanaṃ odātanibhāsaṃ. Evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ aṭṭhamaṃ abhibhāyatanaṃ. Imāni kho, ānanda, aṭṭha abhibhāyatanāni.

“自身内无色想，外观种种外在的色（相），是白色的、白色样子的、白色显现的、白色光泽的。就像晨星（太白金星），是白色的、白色样子的、白色显现的、白色光泽的；或者，就像波罗奈出产的两面都光滑的布，是白色的、白色样子的、白色显现的、白色光泽的。像这样，自身内无色想，外观种种外在的色（相），是白色的、白色样子的、白色显现的、白色光泽的。他这样想：‘我征服它们后，能知、能见。’ 这就是第八胜处。

阿难！这就是八种胜处。”

32. When one, not perceiving forms subjectively, sees forms external to himself that are white, white in color, of a white luster like the morning star, or like fine Benares muslin which, burnished on both sides, is white, white in color, of a white luster - when such a one sees forms external to himself that are white, and mastering them, is aware that he perceives and knows them as they are - this is the eighth field of mastery.

These, Ananda, are the eight fields of mastery.

第七品 ✫ 八解脱 Aṭṭha vimokkhā / Eight Liberations [44]

☆ 八胜处 aṭṭha abhibhāyatana ➾ ➊ 内有色想、外观少量色，➋ 内有色想、外观无量色，➌ 内无色想、外观少量色，➍ 内无色想、外观无量色，➎ 内无色想、外观青色净相，➏ 内无色想、外观黄色净相，➐ 内无色想、外观红色净相，➑ 内无色想、外观白色净相。

☆ 八解脱（八种俱解脱） aṭṭha vimokkha ➾ ➊ 内有色想（如第一、二胜处），➋ 内无色想（如第三、四胜处），➌ 清净胜解（如第五～八胜处），➍ 空无边处，➎ 识无边处，➏ 无所有处，➐ 非想非非想处，➑ 想受灭尽定。

﹝第四十四卷 ➲﹞ 174. Aṭṭha kho ime, ānanda, vimokkhā. Katame aṭṭha?

“阿难！有八种解脱。是哪八种呢？”

33. Now there are eight liberations, Ananda. What are those eight?

第一解脱 ✩ 内有色想 ➾ 如第一、第二胜处 [44]

Rūpī rūpāni passati, ayaṃ paṭhamo vimokkho.

“自身内有色想者（即心系念于自身色相，如修初禅近行定、初禅安止定时），外观种种外在色相——（无论是少量的还是无量的，是美是丑的所缘），而证得解脱。这是第一解脱。”

34. Oneself having form, one perceives forms; this is the first liberation.

第二解脱 ✩ 内无色想 ➾ 如第三、第四胜处 [44]

Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati, ayaṃ dutiyo vimokkho.

“自身内无色想者（即心不系念于自身色相，如修第二禅、第三禅定时），外观种种外在色相——（无论是少量的还是无量的，是美是丑的所缘），而证得解脱。这是第二解脱。”

35. Being unaware of one's own form, one perceives forms external to oneself; this is the second liberation.

第三解脱 ✩ 清净胜解 ➾ 如第五、六、七、八胜处 [44]

Subhanteva adhimutto hoti, ayaṃ tatiyo vimokkho.

“（自身内无色想、心无系念，）只专注于清净的外相而达到胜解（如同依第四禅，外观青、黄、红、白等净色相而得胜解）。这是第三解脱。”

36. Experiencing loveliness, one is intent upon it; this is the third liberation.

第四解脱 ✩ 空无边处 ➾ 如空无边处定 [44]

Sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati, ayaṃ catuttho vimokkho.

“完全超越了色想，灭除了有对想（感官反应之想），不作意种种（差别）想，而达到并安住于‘空是无边’的空无边处，这是第四解脱。”

37. By utterly transcending the perceptions of matter, by the disappearance of the perceptions of sense-reaction, and by giving no attention to diversity-perceptions, one becomes aware of, attains to, and abides in the sphere of infinite space; this is the fourth liberation.

第五解脱 ✩ 识无边处 ➾ 如识无边处定 [44]

Sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati, ayaṃ pañcamo vimokkho.

“完全超越了空无边处，而达到并安住于‘识是无边’的识无边处，这是第五解脱。”

38. By utterly transcending the sphere of infinite space, one becomes aware of, attains to, and abides in the sphere of infinite consciousness; this is the fifth liberation.

第六解脱 ✩ 无所有处 ➾ 如无所有处定 [44]

Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati, ayaṃ chaṭṭho vimokkho.

“完全超越了识无边处，而达到并安住于‘无任何所有’的无所有处，这是第六解脱。”

39. By utterly transcending the sphere of infinite consciousness, one becomes aware of, attains to, and abides in the sphere of nothingness; this is the sixth liberation.

第七解脱 ✩ 非想非非想处 ➾ 如非想非非想处定 [44]

Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Ayaṃ sattamo vimokkho.

“完全超越了无所有处，而达到并安住于非想非非想处。这是第七解脱。”

40. By utterly transcending the sphere of nothingness, one attains to and abides in the sphere of neither-perception-nor-non-perception; this is the seventh liberation.

第八解脱 ✩ 想受灭尽定 ➾ 如想受灭尽定 [44]

Sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, ayaṃ aṭṭhamo vimokkho. Ime kho, ānanda, aṭṭha vimokkhā.

“完全超越了非想非非想处，而达到并安住于想受灭尽定。这是第八解脱。

阿难！这就是八种解脱。”

41. By utterly transcending the sphere of neither-perception-nor-non-perception, one attains to and abides in the cessation of perception and sensation; this is the eighth liberation.

These, Ananda, are the eight liberations.

第八品 ✫ 魔罗的首次试探 Mara's Former Temptation [45~47]

﹝第四十五卷 ➲﹞ 175. Ekamidāhaṃ, ānanda, samayaṃ uruvelāyaṃ viharāmi najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho. Atha kho, ānanda, māro pāpimā yenāhaṃ tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho, ānanda, māro pāpimā maṃ etadavoca – ‘parinibbātudāni, bhante, bhagavā; parinibbātu sugato, parinibbānakālodāni, bhante, bhagavato’ti. Evaṃ vutte ahaṃ, ānanda, māraṃ pāpimantaṃ etadavocaṃ –

“阿难！有一次，我刚证得无上正等正觉后，住在优楼频螺（Uruvelā）尼连禅河（Nerañjarā）岸边的阿阇波罗尼拘律树（Ajapālanigrodha，牧羊人的榕树）下。那时，阿难！魔罗波旬来到我这里，到达后，站在一旁。阿难！站在一旁的魔罗波旬对我说：‘世尊！现在请世尊入般涅槃吧！请善逝入般涅槃吧！世尊！现在是世尊入般涅槃的时候了。’

听他这样说后，阿难！我对魔罗波旬这样说：

42. There was a time, Ananda, when I dwelt at Uruvela, on the bank of the Nerañjara River, at the foot of the goatherds' banyan-tree, soon after my supreme Enlightenment. And Mara, the Evil One, approached me, saying: 'Now, O Lord, let the Blessed One come to his final passing away! Let the Happy One utterly pass away! The time has come for the Parinibbana of the Lord.'

43. Then, Ananda, I answered Mara, the Evil One, saying:

‘Na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me bhikkhū na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessanti.

‘波旬！只要我的比丘弟子们，尚未成为熟练、自律、无畏、多闻、持法、法随法行、正向而行、随法行者，未能掌握、宣说、开示、建立、阐明、解析、明了他们老师的教导，未能以正法善巧地驳斥已生起的异论，未能宣说包含神变（奇迹）的法，我就不会入般涅槃。

'I shall not come to my final passing away, Evil One, until my bhikkhus …

‘Na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me bhikkhuniyo na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessanti.

波旬！只要我的比丘尼弟子们，尚未成为熟练、自律、无畏、多闻、持法、法随法行、正向而行、随法行的女弟子，未能掌握、宣说、开示、建立、阐明、解析、明了她们老师的教导，未能以正法善巧地驳斥已生起的异论，未能宣说包含神变（奇迹）的法，我就不会入般涅槃。

… and bhikkhunis, …

‘Na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me upāsakā na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessanti.

波旬！只要我的优婆塞弟子们，尚未成为熟练、自律、无畏、多闻、持法、法随法行、正向而行、随法行者，未能掌握、宣说、开示、建立、阐明、解析、明了他们老师的教导，未能以正法善巧地驳斥已生起的异论，未能宣说包含神变（奇迹）的法，我就不会入般涅槃。

… laymen …

‘Na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me upāsikā na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessanti.

波旬！只要我的优婆夷弟子们，尚未成为熟练、自律、无畏、多闻、持法、法随法行、正向而行、随法行的女弟子，未能掌握、宣说、开示、建立、阐明、解析、明了她们老师的教导，未能以正法善巧地驳斥已生起的异论，未能宣说包含神变（奇迹）的法，我就不会入般涅槃。

…and laywomen, have come to be true disciples — wise, well disciplined, apt and learned, preservers of the Dhamma, living according to the Dhamma, abiding by appropriate conduct and, having learned the Master's word, are able to expound it, preach it, proclaim it, establish it, reveal it, explain it in detail, and make it clear; until, when adverse opinions arise, they shall be able to refute them thoroughly and well, and to preach this convincing and liberating Dhamma.

‘Na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me idaṃ brahmacariyaṃ na iddhañceva bhavissati phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitan’ti.

波旬！只要我的这个梵行（清净修行）尚未成功、兴盛、广传、普及、广为人知，未能在天人之间被善巧地阐明，我就不会入般涅槃。’”

44. 'I shall not come to my final passing away, Evil One, until this holy life taught by me has become successful, prosperous, far-renowned, popular, and widespread, until it is well proclaimed among gods and men.'

﹝第四十六卷 ➲﹞ 176. Idāneva kho, ānanda, ajja cāpāle cetiye māro pāpimā yenāhaṃ tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho, ānanda, māro pāpimā maṃ etadavoca – ‘parinibbātudāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālodāni, bhante, bhagavato. Bhāsitā kho panesā, bhante, bhagavatā vācā – “na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me bhikkhū na sāvakā bhavissanti…pe… yāva me bhikkhuniyo na sāvikā bhavissanti…pe… yāva me upāsakā na sāvakā bhavissanti…pe… yāva me upāsikā na sāvikā bhavissanti…pe… yāva me idaṃ brahmacariyaṃ na iddhañceva bhavissati phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ, yāva devamanussehi suppakāsitan”ti. Etarahi kho pana, bhante, bhagavato brahmacariyaṃ iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ, yāva devamanussehi suppakāsitaṃ. Parinibbātudāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālodāni, bhante, bhagavato’ti.

“而就在今天，阿难！在遮波罗塔庙，魔罗波旬来到我这里，到达后，站在一旁。阿难！站在一旁的魔罗波旬对我这样说：

‘世尊！现在请世尊入般涅槃吧！请善逝入般涅槃吧！世尊！现在是世尊入般涅槃的时候了。世尊曾说过这样的话：“波旬！只要我的比丘弟子们，尚未成为熟练、自律、无畏、多闻、持法、法随法行、正向而行、随法行者，未能掌握、宣说、开示、建立、阐明、解析、明了他们老师的教导，未能以正法善巧地驳斥已生起的异论，未能宣说包含神变（奇迹）的法，我就不会入般涅槃。”

而现在，世尊！您的比丘弟子们已经是熟练、自律、无畏、多闻、持法、法随法行、正向而行、随法行者，他们掌握、宣说、开示、建立、阐明、解析、明了了他们老师的教导，能以正法善巧地驳斥已生起的异论，能宣说包含神变（奇迹）的法。世尊！现在请世尊入般涅槃吧！请善逝入般涅槃吧！世尊！现在是世尊入般涅槃的时候了。

世尊也曾说过这样的话：“波旬！只要我的比丘尼弟子们，尚未成为熟练、自律、无畏、多闻、持法、法随法行、正向而行、随法行的女弟子，未能掌握、宣说、开示、建立、阐明、解析、明了她们老师的教导，未能以正法善巧地驳斥已生起的异论，未能宣说包含神变（奇迹）的法，我就不会入般涅槃。”

而现在，世尊！您的比丘尼弟子们已经是熟练、自律、无畏、多闻、持法、法随法行、正向而行、随法行的女弟子，她们掌握、宣说、开示、建立、阐明、解析、明了了她们老师的教导，能以正法善巧地驳斥已生起的异论，能宣说包含神变（奇迹）的法。世尊！现在请世尊入般涅槃吧！请善逝入般涅槃吧！世尊！现在是世尊入般涅槃的时候了。

世尊也曾说过这样的话：“波旬！只要我的优婆塞弟子们，尚未成为熟练、自律、无畏、多闻、持法、法随法行、正向而行、随法行者，未能掌握、宣说、开示、建立、阐明、解析、明了他们老师的教导，未能以正法善巧地驳斥已生起的异论，未能宣说包含神变（奇迹）的法，我就不会入般涅槃。”

而现在，世尊！您的优婆塞弟子们已经是熟练、自律、无畏、多闻、持法、法随法行、正向而行、随法行者，他们掌握、宣说、开示、建立、阐明、解析、明了了他们老师的教导，能以正法善巧地驳斥已生起的异论，能宣说包含神变（奇迹）的法。世尊！现在请世尊入般涅槃吧！请善逝入般涅槃吧！世尊！现在是世尊入般涅槃的时候了。

世尊也曾说过这样的话：“波旬！只要我的优婆夷弟子们，尚未成为熟练、自律、无畏、多闻、持法、法随法行、正向而行、随法行的女弟子，未能掌握、宣说、开示、建立、阐明、解析、明了她们老师的教导，未能以正法善巧地驳斥已生起的异论，未能宣说包含神变（奇迹）的法，我就不会入般涅槃。”

而现在，世尊！您的优婆夷弟子们已经是熟练、自律、无畏、多闻、持法、法随法行、正向而行、随法行的女弟子，她们掌握、宣说、开示、建立、阐明、解析、明了了她们老师的教导，能以正法善巧地驳斥已生起的异论，能宣说包含神变（奇迹）的法。世尊！现在请世尊入般涅槃吧！请善逝入般涅槃吧！世尊！现在是世尊入般涅槃的时候了。

世尊也曾说过这样的话：“波旬！只要我的这个梵行（清净修行）尚未成功、兴盛、广传、普及、广为人知，未能在天人之间被善巧地阐明，我就不会入般涅槃。”

而现在，世尊！您的梵行已经成功、兴盛、广传、普及、广为人知，在天人之间被善巧地阐明了。

世尊！现在请世尊入般涅槃吧！现在请善逝入般涅槃吧！世尊！现在是世尊入般涅槃的时候了。’”

45. And again today, Ananda, at the Capala shrine, Mara, the Evil One, approached me, saying: 'Now, O Lord, bhikkhus and bhikkhunis, laymen and laywomen, have come to be true disciples of the Blessed One — wise, well disciplined, apt and learned, preservers of the Dhamma, living according to the Dhamma, abiding in the appropriate conduct, and having learned the Master's word, are able to expound it, preach it, proclaim it, establish it, reveal it, explain it in detail, and make it clear; and when adverse opinions arise, they are now able to refute them thoroughly and well, and to preach this convincing and liberating Dhamma.

'And now, O Lord, this holy life taught by the Blessed One has become successful, prosperous, far-renowned, popular and widespread, and it is well proclaimed among gods and men. Therefore, O Lord, let the Blessed One come to his final passing away! Let the Happy One utterly pass away! The time has come for the Parinibbana of the Lord.'

﹝第四十七卷 ➲﹞ 177. Evaṃ vutte, ahaṃ, ānanda, māraṃ pāpimantaṃ etadavocaṃ – ‘appossukko tvaṃ, pāpima, hohi, naciraṃ tathāgatassa parinibbānaṃ bhavissati. Ito tiṇṇaṃ māsānaṃ accayena tathāgato parinibbāyissatī’ti. Idāneva kho, ānanda, ajja cāpāle cetiye tathāgatena satena sampajānena āyusaṅkhāro ossaṭṭho”ti.

“听了这话，阿难！我对魔罗波旬这样说：‘波旬！你安心吧，如来的般涅槃将为时不远。从现在起三个月后，如来将入般涅槃。’

就这样，阿难！今天在遮波罗塔庙，如来具念、正知地舍弃了寿行。”

46. And then, Ananda, I answered Mara, the Evil One, saying: 'Do not trouble yourself, Evil One. Before long the Parinibbana of the Tathagata will come about. Three months hence the Tathagata will utterly pass away.'

47. And in this way, Ananda, today at the Capala shrine the Tathagata has renounced his will to live on."

第九品 ✫ 求佛住寿 Ānandayācanakathā / Ananda's Appeal [48~53]

﹝第四十八卷 ➲﹞ 178. Evaṃ vutte āyasmā ānando bhagavantaṃ etadavoca – “tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti.

世尊这样说的时候，尊者阿难对世尊说：

“世尊！愿世尊住世一劫、善逝住世一劫，为了诸神和人类的利益和幸福，以及慈悲这个世间。”

48. At these words the Venerable Ananda spoke to the Blessed One, saying: "May the Blessed One remain, O Lord! May the Happy One remain, O Lord, throughout the world-period, for the welfare and happiness of the multitude, out of compassion for the world, for the benefit, well being, and happiness of gods and men!"

“Alaṃdāni, ānanda. Mā tathāgataṃ yāci, akālodāni, ānanda, tathāgataṃ yācanāyā”ti. Dutiyampi kho āyasmā ānando…pe… tatiyampi kho āyasmā ānando bhagavantaṃ etadavoca – “tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti.

世尊说：“阿难！够了，不要恳请如来。阿难！现在不是恳求如来的时机。”

尊者阿难第二次对世尊说：

“世尊！愿世尊住世一劫、善逝住世一劫，为了诸神和人类的利益和幸福，以及慈悲这个世间。”

世尊又说：“阿难！够了，不要恳求如来。阿难！现在不是恳求如来的时机。”

尊者阿难第三次对世尊说：

“世尊！愿世尊住世一劫、善逝住世一劫，为了诸神和人类的利益和幸福，以及慈悲这个世间。”

49. And the Blessed One answered, saying: "Enough, Ananda. Do not entreat the Tathagata, for the time is past, Ananda, for such an entreaty."

50-51. But for a second and a third time, the Venerable Ananda said to the Blessed One: "May the Blessed One remain, O Lord! May the Happy One remain, O Lord, throughout the world-period, for the welfare and happiness of the multitude, out of compassion for the world, for the benefit, well being, and happiness of gods and men!"

“Saddahasi tvaṃ, ānanda, tathāgatassa bodhin”ti? “Evaṃ, bhante”. “Atha kiñcarahi tvaṃ, ānanda, tathāgataṃ yāvatatiyakaṃ abhinippīḷesī”ti? “Sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ – ‘yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṃ vā tiṭṭheyya kappāvasesaṃ vā. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. So ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā’”ti. “Saddahasi tvaṃ, ānandā”ti? “Evaṃ, bhante”. “Tasmātihānanda, tuyhevetaṃ dukkaṭaṃ, tuyhevetaṃ aparaddhaṃ, yaṃ tvaṃ tathāgatena evaṃ oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ, na tathāgataṃ yāci – ‘tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti. Sace tvaṃ, ānanda, tathāgataṃ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṃ adhivāseyya. Tasmātihānanda, tuyhevetaṃ dukkaṭaṃ, tuyhevetaṃ aparaddhaṃ.

“阿难！你相信如来的觉悟吗？”

“是的，世尊。”

“既然如此，阿难！你现在为何要这样三次地烦扰如来呢？”

“世尊！我曾亲自从世尊面前听闻，亲自从世尊面前领受教导：‘阿难！如果有人修习、多修习四神足（四种神通基础），修习圆满，增长广大，作为基础，善加实行，勤习不辍，彻底成就，那么他如果愿意，就能住世一劫或一劫之剩余时间。如来已经修习、多修习了四神足，修习圆满，增长广大，作为基础，善加实行，勤习不辍，彻底成就。阿难！如果愿意，如来就能住世一劫或一劫之剩余时间。’”

“阿难！你相信吗？”

“是的，世尊。”

“既然如此，阿难！这就是你的过错，是你的失误。如来像这样给你做了如此清晰的暗示、如此明白的提示时，你却没能领悟，没有恳请如来：‘世尊请住世一劫吧！善逝请住世一劫吧！为了大众的利益和幸福，为了慈悲这个世间，为了诸神和人类的福祉、利益和幸福。’

阿难！你如果这样恳请如来，如来拒绝两次之后，到第三次时，或许就会同意。因此，阿难！这是你的过错，是你的失误。

52. Then the Blessed One said: "Do you have faith, Ananda, in the Enlightenment of the Tathagata?" And the Venerable Ananda replied: "Yes, O Lord, I do."

"Then how, Ananda, can you persist against the Tathagata even up to the third time?"

53. Then the Venerable Ananda said: "This, O Lord, I have heard and learned from the Blessed One himself when the Blessed One said to me: 'Whosoever, Ananda, has developed, practiced, employed, strengthened, maintained, scrutinized, and brought to perfection the four constituents of psychic power could, if he so desired, remain throughout a world-period or until the end of it. The Tathagata, Ananda, has done so. Therefore the Tathagata could, if he so desired, remain throughout a world-period or until the end of it.'"

54. "And did you believe it, Ananda?"

"Yes, O Lord, I did."

"Then, Ananda, the fault is yours. Herein have you failed, inasmuch as you were unable to grasp the plain suggestion, the significant prompting given by the Tathagata, and you did not then entreat the Tathagata to remain. For if you had done so, Ananda, twice the Tathagata might have declined, but the third time he would have consented. Therefore, Ananda, the fault is yours; herein have you failed.

﹝第四十九卷 ➲﹞ 179. Ekamidāhaṃ, ānanda, samayaṃ rājagahe viharāmi gijjhakūṭe pabbate. Tatrāpi kho tāhaṃ, ānanda, āmantesiṃ – ‘ramaṇīyaṃ, ānanda, rājagahaṃ, ramaṇīyo, ānanda, gijjhakūṭo pabbato. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṃ vā tiṭṭheyya kappāvasesaṃ vā. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā’ti. Evampi kho tvaṃ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ, na tathāgataṃ yāci – ‘tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti. Sace tvaṃ, ānanda, tathāgataṃ yāceyyāsi, dve te vācā tathāgato paṭikkhipeyya, atha tatiyakaṃ adhivāseyya. Tasmātihānanda, tuyhevetaṃ dukkaṭaṃ, tuyhevetaṃ aparaddhaṃ.

“以前我住在王舍城灵鹫山的时候，阿难！在那个地方我也曾对你说：‘阿难！王舍城和灵鹫山是多么令人愉悦的地方啊。阿难！如果有人修习、多修习四神足（四种神通基础），修习圆满，增长广大，作为基础，善加实行，勤习不辍，彻底成就，那么他如果愿意，就能住世一劫或一劫之剩余时间。如来已经修习、多修习了四神足，修习圆满，增长广大，作为基础，善加实行，勤习不辍，彻底成就。阿难！如果愿意，如来就能住世一劫或一劫之剩余时间。’ 像这样，阿难！如来给你做了如此清晰的暗示、如此明白的提示时，你却没能领悟，没有恳请如来：‘世尊请住世一劫吧！善逝请住世一劫吧！为了大众的利益和幸福，为了慈悲这个世间，为了诸神和人类的福祉、利益和幸福。’ 阿难！你如果这样恳请如来，如来拒绝两次之后，到第三次时，或许就会同意。因此，阿难！这是你的过错，是你的失误。

55. At Rajagaha, Ananda, when dwelling at Vultures' Peak, I spoke to you, saying: 'Pleasant, Ananda, is Rajagaha; pleasant is Vultures' Peak. Whosoever, Ananda, has developed... Therefore the Tathagata could, if he so desired, remain throughout a world-period or until the end of it.'

﹝第五十卷 ➲﹞ 180. Ekamidāhaṃ, ānanda, samayaṃ tattheva rājagahe viharāmi gotamanigrodhe…pe… tattheva rājagahe viharāmi corapapāte… tattheva rājagahe viharāmi vebhārapasse sattapaṇṇiguhāyaṃ… tattheva rājagahe viharāmi isigilipasse kāḷasilāyaṃ… tattheva rājagahe viharāmi sītavane sappasoṇḍikapabbhāre… tattheva rājagahe viharāmi tapodārāme… tattheva rājagahe viharāmi veḷuvane kalandakanivāpe… tattheva rājagahe viharāmi jīvakambavane… tattheva rājagahe viharāmi maddakucchismiṃ migadāye tatrāpi kho tāhaṃ, ānanda, āmantesiṃ – ‘ramaṇīyaṃ, ānanda, rājagahaṃ, ramaṇīyo gijjhakūṭo pabbato, ramaṇīyo gotamanigrodho, ramaṇīyo corapapāto, ramaṇīyā vebhārapasse sattapaṇṇiguhā, ramaṇīyā isigilipasse kāḷasilā, ramaṇīyo sītavane sappasoṇḍikapabbhāro, ramaṇīyo tapodārāmo, ramaṇīyo veḷuvane kalandakanivāpo, ramaṇīyaṃ jīvakambavanaṃ, ramaṇīyo maddakucchismiṃ migadāyo. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā…pe… ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā’ti. Evampi kho tvaṃ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ, na tathāgataṃ yāci – ‘tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti. Sace tvaṃ, ānanda, tathāgataṃ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṃ adhivāseyya. Tasmātihānanda, tuyhevetaṃ dukkaṭaṃ, tuyhevetaṃ aparaddhaṃ.

“阿难！以前我住在王舍城乔达摩榕树园……住在王舍城盗贼崖……住在王舍城毗婆罗山腰的七叶窟……住在王舍城仙吞山（伊西吉利山）侧的黑岩……住在王舍城尸陀林（寒林）的蛇池边……住在王舍城温泉园……住在王舍城迦兰陀竹园……住在王舍城耆婆芒果园……住在王舍城玛达库奇（孕鹿林）。

阿难！在以上这些地方，我都曾对你说：‘阿难！王舍城、灵鹫山、乔达摩榕树园、盗贼崖、毗婆罗山腰的七叶窟、仙吞山侧的黑岩、尸陀林的蛇池边、温泉园、迦兰陀竹园、耆婆芒果园、玛达库奇（孕鹿林）都是令人愉悦的地方。

阿难！如果有人修习、多修习四神足（四种神通基础），修习圆满，增长广大，作为基础，善加实行，勤习不辍，彻底成就，那么他如果愿意，就能住世一劫或一劫之剩余时间。现在如来已经修习、多修习了四神足，修习圆满，增长广大，作为基础，善加实行，勤习不辍，彻底成就。阿难！如果愿意，如来就能住世一劫或一劫之剩余时间。’ 像这样，阿难！如来给你做了如此清晰的暗示、如此明白的提示时，你却没能领悟，没有恳请如来：‘世尊请住世一劫吧！善逝请住世一劫吧！为了大众的利益和幸福，为了慈悲这个世间，为了诸神和人类的福祉、利益和幸福。’ 阿难！你如果这样恳请如来，如来拒绝两次之后，到第三次时，或许就会同意。因此，阿难！这是你的过错，是你的失误。”

56. So also at the Banyan Grove, at Robbers' Cliff, at the Sattapanni Cave on the Vebhara Mountain, at the Black Rock of Isigili, at the Serpents' Pool in the Cool Forest, at the Tapoda Grove, at the Bamboo Grove in the Squirrels' Feeding-ground, at Jivaka's Mango Grove, and at Small Nook in the Deer Park I spoke to you in the same words, saying: 'Pleasant, Ananda, is Rajagaha, pleasant are these places. Whosoever, Ananda, has developed... Therefore the Tathagata could, if he so desired, remain throughout a world-period or until the end of it.'

But you, Ananda, were unable to grasp the plain suggestion, the significant prompting given you by the Tathagata, and you did not entreat the Tathagata to remain. For if you had done so, Ananda, twice the Tathagata might have declined, but the third time he would have consented. Therefore, Ananda, the fault is yours; herein you have failed.

﹝第五十一卷 ➲﹞ 181. Ekamidāhaṃ, ānanda, samayaṃ idheva vesāliyaṃ viharāmi udene cetiye. Tatrāpi kho tāhaṃ, ānanda, āmantesiṃ – ‘ramaṇīyā, ānanda, vesālī, ramaṇīyaṃ udenaṃ cetiyaṃ. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṃ vā tiṭṭheyya kappāvasesaṃ vā. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā’ti. Evampi kho tvaṃ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ, na tathāgataṃ yāci – ‘tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti. Sace tvaṃ, ānanda, tathāgataṃ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṃ adhivāseyya, tasmātihānanda, tuyhevetaṃ dukkaṭaṃ, tuyhevetaṃ aparaddhaṃ.

“阿难！我住在毗舍离优填那塔庙时，阿难！在那个地方我也曾对你说：‘阿难！毗舍离、优填那塔庙是多么令人愉悦的地方啊。阿难！如果有人修习、多修习四神足（四种神通基础），修习圆满，增长广大，作为基础，善加实行，勤习不辍，彻底成就，那么他如果愿意，就能住世一劫或一劫之剩余时间。现在如来已经修习、多修习了四神足，修习圆满，增长广大，作为基础，善加实行，勤习不辍，彻底成就。阿难！如果愿意，如来就能住世一劫或一劫之剩余时间。’ 像这样，阿难！如来给你做了如此清晰的暗示、如此明白的提示时，你却没能领悟，没有恳请如来：‘世尊请住世一劫吧！善逝请住世一劫吧！为了大众的利益和幸福，为了慈悲这个世间，为了诸神和人类的福祉、利益和幸福。’ 阿难！你如果这样恳请如来，如来拒绝两次之后，到第三次时，或许就会同意。因此，阿难！这是你的过错，是你的失误。”

57. So also at Vesali, Ananda, at different times the Tathagata has spoken to you, saying: 'Pleasant, Ananda, is Vesali; pleasant are the shrines of Udena, …

﹝第五十二卷 ➲﹞ 182. Ekamidāhaṃ, ānanda, samayaṃ idheva vesāliyaṃ viharāmi gotamake cetiye …pe… idheva vesāliyaṃ viharāmi sattambe cetiye… idheva vesāliyaṃ viharāmi bahuputte cetiye… idheva vesāliyaṃ viharāmi sārandade cetiye… idāneva kho tāhaṃ, ānanda, ajja cāpāle cetiye āmantesiṃ – ‘ramaṇīyā, ānanda, vesālī, ramaṇīyaṃ udenaṃ cetiyaṃ, ramaṇīyaṃ gotamakaṃ cetiyaṃ, ramaṇīyaṃ sattambaṃ cetiyaṃ, ramaṇīyaṃ bahuputtaṃ cetiyaṃ, ramaṇīyaṃ sārandadaṃ cetiyaṃ, ramaṇīyaṃ cāpālaṃ cetiyaṃ. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṃ vā tiṭṭheyya kappāvasesaṃ vā. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā’ti. Evampi kho tvaṃ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ, na tathāgataṃ yāci – ‘tiṭṭhatu bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti. Sace tvaṃ, ānanda, tathāgataṃ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṃ adhivāseyya. Tasmātihānanda, tuyhevetaṃ dukkaṭaṃ, tuyhevetaṃ aparaddhaṃ.

“阿难！我住在毗舍离乔达摩迦塔庙时……住在毗舍离萨坦巴塔庙……住在毗舍离巴护普特塔庙……住在毗舍离萨兰达达塔庙……

阿难！就在今天，在这遮波罗塔庙，我也曾对你说：‘阿难！毗舍离、优填那塔庙、乔达摩迦塔庙、萨坦巴塔庙、巴护普特塔庙、萨兰达达塔庙、遮波罗塔庙等处，都是多么令人愉悦的地方啊。阿难！如果有人修习、多修习四神足（四种神通基础），修习圆满，增长广大，作为基础，善加实行，勤习不辍，彻底成就，那么他如果愿意，就能住世一劫或一劫之剩余时间。现在如来已经修习、多修习了四神足，修习圆满，增长广大，作为基础，善加实行，勤习不辍，彻底成就。阿难！如果愿意，如来就能住世一劫或一劫之剩余时间。’ 像这样，阿难！如来给你做了如此清晰的暗示、如此明白的提示时，你却没能领悟，没有恳请如来：‘世尊请住世一劫吧！善逝请住世一劫吧！为了大众的利益和幸福，为了慈悲这个世间，为了诸神和人类的福祉、利益和幸福。’

阿难！你如果这样恳请如来，如来拒绝两次之后，到第三次时，或许就会同意。因此，阿难！

这是你的过错，是你的失误。”

…Gotamaka, Sattambaka, Bahuputta, Sarandada, and Capala. Whosoever, Ananda, has developed... Therefore the Tathagata could, if he so desired, remain throughout a world-period or until the end of it.'

But you, Ananda, were unable to grasp the plain suggestion, the significant prompting, given you by the Tathagata, and you did not entreat the Tathagata to remain. For if you had done so, Ananda, twice the Tathagata might have declined, but the third time he would have consented. Therefore, Ananda, the fault is yours; herein you have failed.

﹝第五十三卷 ➲﹞ 183. Nanu etaṃ [evaṃ (syā. pī.)], ānanda, mayā paṭikacceva [paṭigacceva (sī. pī.)] akkhātaṃ – ‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo. Taṃ kutettha, ānanda, labbhā, yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ vata mā palujjīti netaṃ ṭhānaṃ vijjati’. Yaṃ kho panetaṃ, ānanda, tathāgatena cattaṃ vantaṃ muttaṃ pahīnaṃ paṭinissaṭṭhaṃ ossaṭṭho āyusaṅkhāro, ekaṃsena vācā bhāsitā – ‘na ciraṃ tathāgatassa parinibbānaṃ bhavissati. Ito tiṇṇaṃ māsānaṃ accayena tathāgato parinibbāyissatī’ti. Tañca [taṃ vacanaṃ (sī.)] tathāgato jīvitahetu puna paccāvamissatīti [paccāgamissatīti (syā. ka.)] netaṃ ṭhānaṃ vijjati. Āyāmānanda, yena mahāvanaṃ kūṭāgārasālā tenupasaṅkamissāmā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.

“然而，阿难！我难道不是一开始就这样告诉过你吗？‘一切喜爱、悦意的事物，都有变化、分离、变异的性质。’ 阿难！那怎么可能期望：凡是已生、已存、有为、有败坏之法，竟能不败坏呢？这是不可能的。阿难！如来已经舍弃、抛弃、放开、断绝了（继续维持）生命的意愿（生命行），已经确切地说过这话：‘如来不久将般涅槃，从现在起三个月后，如来将完全寂灭。’ 如来为了（继续）活命而收回这话，是绝无可能的。

来，阿难！我们到大林的重阁讲堂去吧。”

尊者阿难回答世尊：“是的，世尊。”

58. Yet, Ananda, have I not taught from the very beginning that with all that is dear and beloved there must be change, separation, and severance? Of that which is born, come into being, is compounded and subject to decay, how can one say: 'May it not come to dissolution!' There can be no such state of things. And of that, Ananda, which the Tathagata has finished with, that which he has relinquished, given up, abandoned, and rejected — his will to live on — the Tathagata's word has been spoken once for all: 'Before long the Parinibbana of the Tathagata will come about. Three months hence the Tathagata will utterly pass away.' And that the Tathagata should withdraw his words for the sake of living on — this is an impossibility.

59. So, then, Ananda, let us go to the hall of the Gabled House, in the Great Forest." And the Venerable Ananda replied: "So be it, Lord."

第十品 ✫ 重阁讲堂 The Last Admonition [53~55]

Atha kho bhagavā āyasmatā ānandena saddhiṃ yena mahāvanaṃ kūṭāgārasālā tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ āmantesi – “gaccha tvaṃ, ānanda, yāvatikā bhikkhū vesāliṃ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṃ sannipātehī”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā yāvatikā bhikkhū vesāliṃ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṃ sannipātetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho āyasmā ānando bhagavantaṃ etadavoca – “sannipatito, bhante, bhikkhusaṅgho, yassadāni, bhante, bhagavā kālaṃ maññatī”ti.

那时，世尊与尊者阿难一起前往大林的重阁讲堂。到达后，对尊者阿难说：

“阿难！你去把所有住在毗舍离附近的比丘都集合到讲堂来。”

尊者阿难回答世尊：“是的，世尊。” 于是去把所有住在毗舍离附近的比丘都集合到讲堂。

（集合完毕后）来到世尊那里，顶礼世尊后，站在一边。站在一边的尊者阿难对世尊这样说：

“世尊！比丘僧团已经集合完毕。世尊！现在正是时候（请世尊定夺）。”

60. Then the Blessed One, with the Venerable Ananda, went to the hall of the Gabled House, in the Great Forest. And there he spoke to the Venerable Ananda, saying: "Go now, Ananda, and assemble in the hall of audience all the bhikkhus who dwell in the neighborhood of Vesali."

"So be it, Lord." And the Venerable Ananda gathered all the bhikkhus who dwelt in the neighborhood of Vesali, and assembled them in the hall of audience. And then, respectfully saluting the Blessed One, and standing at one side, he said: "The community of bhikkhus is assembled, Lord. Now let the Blessed One do as he wishes."

﹝第五十四卷 ➲﹞ 184. Atha kho bhagavā yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi – “tasmātiha, bhikkhave, ye te mayā dhammā abhiññā desitā, te vo sādhukaṃ uggahetvā āsevitabbā bhāvetabbā bahulīkātabbā, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. Katame ca te, bhikkhave, dhammā mayā abhiññā desitā, ye vo sādhukaṃ uggahetvā āsevitabbā bhāvetabbā bahulīkātabbā, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. Seyyathidaṃ – cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo. Ime kho te, bhikkhave, dhammā mayā abhiññā desitā, ye vo sādhukaṃ uggahetvā āsevitabbā bhāvetabbā bahulīkātabbā, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti.

那时，世尊前往讲堂。到达后，在准备好的座位上坐下。坐下后，世尊对比丘们说：

“那么，比丘们！我对你们所亲证、所宣说的这些法，你们应当完全掌握、实行、培育、广为修习，为了使这清净的修行（梵行）能够长久持续，为了大众的利益和幸福，为了慈悲这个世间，为了诸神和人类的福祉、利益和幸福。那么，比丘们！我对你们所亲证、所宣说的这些法，你们应当完全掌握、实行、培育、广为修习，为了使这清净的修行能够长久持续，为了大众的利益和幸福，为了慈悲这个世间，为了诸神和人类的福祉、利益和幸福，这些法是什么呢？也就是：四念住、四正勤、四神足、五根、五力、七觉支、八圣道分。

比丘们！这些就是我所亲证、所宣说的法。你们应当完全掌握、实行、培育、广为修习。为了使这清净的修行能够长久持续，也就是为了大众的利益和幸福，为了慈悲这个世间，为了诸神和人类的福祉、利益和幸福。”

61. Thereupon the Blessed One entered the hall of audience, and taking the seat prepared for him, he exhorted the bhikkhus, saying: "Now, O bhikkhus, I say to you that these teachings of which I have direct knowledge and which I have made known to you — these you should thoroughly learn, cultivate, develop, and frequently practice, that the life of purity may be established and may long endure, for the welfare and happiness of the multitude, out of compassion for the world, for the benefit, well being, and happiness of gods and men.

62. And what, bhikkhus, are these teachings? They are the four foundations of mindfulness, the four right efforts, the four constituents of psychic power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path. These, bhikkhus, are the teachings of which I have direct knowledge, which I have made known to you, and which you should thoroughly learn, cultivate, develop, and frequently practice, that the life of purity may be established and may long endure, for the welfare and happiness of the multitude, out of compassion for the world, for the benefit, well being, and happiness of gods and men."

﹝第五十五卷 ➲﹞ 185. Atha kho bhagavā bhikkhū āmantesi – “handadāni, bhikkhave, āmantayāmi vo, vayadhammā saṅkhārā, appamādena sampādetha. Naciraṃ tathāgatassa parinibbānaṃ bhavissati. Ito tiṇṇaṃ māsānaṃ accayena tathāgato parinibbāyissatī”ti. Idamavoca bhagavā, idaṃ vatvāna sugato athāparaṃ etadavoca satthā [ito paraṃ syāmapotthake evaṃpi pāṭho dissati –§daharāpi ca ye vuddhā, ye bālā ye ca paṇḍitā.§aḍḍhāceva daliddā ca, sabbe maccuparāyanā.§yathāpi kumbhakārassa, kataṃ mattikabhājanaṃ.§khuddakañca mahantañca, yañca pakkaṃ yañca āmakaṃ.§sabbaṃ bhedapariyantaṃ, evaṃ maccāna jīvitaṃ.§athāparaṃ etadavoca satthā]. –

那时，世尊对比丘们说：“好了，比丘们！我叮嘱你们：诸行（一切因缘和合的事物）皆是坏灭法，应通过不放逸来达成（目标）！如来不久将般涅槃，三个月后，如来将完全寂灭。”世尊说完这些话。

善逝说完此话后，导师又接着说：

63. Then the Blessed One said to the bhikkhus: "So, bhikkhus, I exhort you: All compounded things are subject to vanish. Strive with earnestness. The time of the Tathagata's Parinibbana is near. Three months hence the Tathagata will utterly pass away."

64. And having spoken these words, the Happy One, the Master, spoke again, saying:

Paripakko vayo mayhaṃ, parittaṃ mama jīvitaṃ;

Pahāya vo gamissāmi, kataṃ me saraṇamattano.

Appamattā satīmanto, susīlā hotha bhikkhavo;

Susamāhitasaṅkappā, sacittamanurakkhatha.

Yo imasmiṃ dhammavinaye, appamatto vihassati;

Pahāya jātisaṃsāraṃ, dukkhassantaṃ karissatī”ti [viharissati (syā.), vihessati (sī.)].

我的年岁已成熟，

我的余寿已不多；

我将离你们而去，

已找到自己的归宿（皈依）。

比丘们，要不放逸，具足正念，

持守清净的戒律；

坚定专注的决心，

好好守护自己的心。

在此正法与戒律中，

谁能不放逸地安住；

他将超越生死轮回，

彻底终结一切痛苦。”

My years are now full ripe, the life span left is short. Departing, I go hence from you, relying on myself alone. Be earnest, then, O bhikkhus, be mindful and of virtue pure! With firm resolve, guard your own mind! Whoso untiringly pursues the Dhamma and the Discipline Shall go beyond the round of births and make an end of suffering.

Tatiyo bhāṇavāro.

[36~55] 第三诵品结束

第四诵品 最后膳食 Nāgāpalokitaṃ / Part Four: The Last Meal [56~67]

～记佛从犍荼村到俱多河之事～

第一品 ✫ 赴犍荼村 The Elephant's Look [56~58]

﹝第五十六卷 ➲﹞ 186. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi. Vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātappaṭikkanto nāgāpalokitaṃ vesāliṃ apaloketvā āyasmantaṃ ānandaṃ āmantesi – “idaṃ pacchimakaṃ, ānanda, tathāgatassa vesāliyā dassanaṃ bhavissati. Āyāmānanda, yena bhaṇḍagāmo [bhaṇḍugāmo (ka.)] tenupasaṅkamissāmā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.

那时，世尊在上午时分穿好下衣，拿着衣和钵，进入毗舍离乞食。在毗舍离乞食完毕，从乞食处回来后，（世尊）以“象视”回顾毗舍离，对尊者阿难说：

“阿难！这是如来最后一次看毗舍离了。阿难！我们到犍荼村去吧。”

尊者阿难回答世尊：“是的，世尊。”

1. Then the Blessed One, getting ready in the forenoon, took bowl and robe and went into Vesali for alms. After the alms round and meal, on his return, he looked upon Vesali with the elephant's look, and said to the Venerable Ananda: "This, Ananda, is the last time that the Tathagata will look upon Vesali. Come, Ananda, let us go to Bhandagama."

"So be it, O Lord."

✩ 洞察 ➾ 圣“戒、定、慧” [56~57]

Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena bhaṇḍagāmo tadavasari. Tatra sudaṃ bhagavā bhaṇḍagāme viharati. Tatra kho bhagavā bhikkhū āmantesi – “catunnaṃ, bhikkhave, dhammānaṃ ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca. Katamesaṃ catunnaṃ? Ariyassa, bhikkhave, sīlassa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamaṃ ceva tumhākañca. Ariyassa, bhikkhave, samādhissa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamaṃ ceva tumhākañca. Ariyāya, bhikkhave, paññāya ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamaṃ ceva tumhākañca. Ariyāya, bhikkhave, vimuttiyā ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamaṃ ceva tumhākañca. Tayidaṃ, bhikkhave, ariyaṃ sīlaṃ anubuddhaṃ paṭividdhaṃ, ariyo samādhi anubuddho paṭividdho, ariyā paññā anubuddhā paṭividdhā, ariyā vimutti anubuddhā paṭividdhā, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthi dāni punabbhavo”ti. Idamavoca bhagavā, idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

这时，世尊与大比丘僧团一起，前往犍荼村。那时，世尊住在犍荼村。

那时，世尊对比丘们说：“比丘们！因为未能随觉（anubodha）、未能洞察（appaṭivedha）四种法，我和你们就这样长久地在生死中流转轮回。是哪四种呢？比丘们！➊ 因为未能随觉、未能洞察‘圣戒’，我和你们就这样长久地在生死中流转轮回。比丘们！➋ 因为未能随觉、未能洞察‘圣定’，我和你们就这样长久地在生死中流转轮回。比丘们！➌ 因为未能随觉、未能洞察‘圣慧’，我和你们就这样长久地在生死中流转轮回。比丘们！➍ 因为未能随觉、未能洞察‘圣解脱’，我和你们就这样长久地在生死中流转轮回。比丘们！如今这‘圣戒’、‘圣定’、‘圣慧’、‘圣解脱’这四法已被随觉、已被洞察，存在的渴爱（有爱）已被切断，导向后有的（束缚）已被灭尽，现在不再有后有（再生）了。”世尊说完这些话。

善逝说完此话后，导师又接着这样说：

And the Blessed One took up his abode at Bhandagama together with a large community of bhikkhus.

2. And the Blessed One addressed the bhikkhus, saying: "Bhikkhus, it is through not realizing, through not penetrating four principles that this long course of birth and death has been passed through and undergone by me as well as by you. What are those four? They are: noble virtue, noble concentration, noble wisdom, and noble emancipation. But now, bhikkhus, that these have been realized and penetrated, cut off is the craving for existence, destroyed is that which leads to renewed becoming, and there is no fresh becoming."

3. And having spoken these words, the Happy One, the Master, spoke again, saying:

Sīlaṃ samādhi paññā ca, vimutti ca anuttarā;

Anubuddhā ime dhammā, gotamena yasassinā.

Iti buddho abhiññāya, dhammamakkhāsi bhikkhunaṃ;

Dukkhassantakaro satthā, cakkhumā parinibbuto”ti.

“戒、定、慧 及 无上解脱，

声名远扬的乔达摩（Gotama）已亲证此法。

证悟后，佛陀对比丘们宣说了正法；

灭苦的导师、具眼者，已达寂静（般涅槃）。”

"Virtue, concentration, wisdom, and emancipation unsurpassed —

These are the principles realized by Gotama the renowned;

And, knowing them, he, the Buddha, to his monks has taught the Dhamma.

He, the destroyer of suffering, the Master, the Seer, is at peace."

Tatrāpi sudaṃ bhagavā bhaṇḍagāme viharanto etadeva bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ karoti – “iti sīlaṃ, iti samādhi, iti paññā. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṃso. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā. Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati, seyyathidaṃ – kāmāsavā, bhavāsavā, avijjāsavā”ti.

那时，世尊住在犍荼村，经常为比丘们宣说这样的法义：

‘这就是戒，这就是定，这就是慧。

由戒圆满成就的定，有大果报、大利益；由定圆满成就的慧，有大果报、大利益；由慧圆满成就的心，完全从欲漏、有漏、无明漏等诸漏中解脱出来。’

4. And also at Bhandagama the Blessed One often gave counsel to the bhikkhus thus: "Such and such is virtue; such and such is concentration; and such and such is wisdom. Great becomes the fruit, great is the gain of concentration when it is fully developed by virtuous conduct; great becomes the fruit, great is the gain of wisdom when it is fully developed by concentration; utterly freed from the taints of lust, becoming, and ignorance is the mind that is fully developed in wisdom."

﹝第五十七卷 ➲﹞ 187. Atha kho bhagavā bhaṇḍagāme yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi – “āyāmānanda, yena hatthigāmo, yena ambagāmo, yena jambugāmo, yena bhoganagaraṃ tenupasaṅkamissāmā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena bhoganagaraṃ tadavasari. Tatra sudaṃ bhagavā bhoganagare viharati ānande [sānandare (ka.)] cetiye. Tatra kho bhagavā bhikkhū āmantesi – “cattārome, bhikkhave, mahāpadese desessāmi, taṃ suṇātha, sādhukaṃ manasikarotha, bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

那时，世尊在犍荼村随意住了一段时间后，对尊者阿难说：

“阿难！我们到象村去，到芒果村去，到阎浮村去，到 भोग नगर 去吧。”

尊者阿难回答世尊：“是的，世尊。”那时，世尊与大比丘僧团一起，前往 भोग नगर。

那时，世尊住在 भोग नगर 的阿难塔庙。在这里，世尊对比丘们说：

“比丘们！我将为你们宣说四大教示（Mahāpadesa，四大参照）。仔细听，好好放在心上，我要说了。”

比丘们回答世尊：“是的，世尊。”世尊这样说道：

5. When the Blessed One had stayed at Bhandagama as long as he pleased, he spoke to the Venerable Ananda: "Come, Ananda, let us go to Hatthigama."

"So be it, Lord." And the Blessed One took up his abode at Hatthigama together with a large community of bhikkhus.

And when the Blessed One had stayed at Hatthigama as long as he pleased, he took up his abode at Ambagama, then at Jambugama. And at each of these places the Blessed One often gave counsel to the bhikkhus thus: "Such and such is virtue; such and such is concentration; and such and such is wisdom. Great becomes the fruit, great is the gain of concentration when it is fully developed by virtuous conduct; great becomes the fruit, great is the gain of wisdom when it is fully developed by concentration; utterly freed from the taints of lust, becoming, and ignorance is the mind that is fully developed in wisdom."

6. And when the Blessed One had stayed at Jambugama as long as he pleased, he spoke to the Venerable Ananda: "Come, Ananda, let us go to Bhoganagara."

"So be it, Lord." And the Blessed One took up his abode at Bhoganagara together with a large community of bhikkhus, and stayed in the Ananda shrine.

7. And there the Blessed One addressed the bhikkhus, saying: "Now, bhikkhus, I shall make known to you the four great references. Listen and pay heed to my words." And those bhikkhus answered, saying:

"So be it, Lord."

8-11. Then the Blessed One said:

✩ 检验“四大教示”──“如是我闻”不可代表佛说！ [58]

Catumahāpadesakathā / The Four Great References

☆ 最早出现“佛经卷首须置‘如是我闻’”的文献记载，并非佛经，反而是龙树（婆罗门种姓）的《大智度论》。龙树提倡“性空”、教人要放空，自己一点也不空，素有“千部论主”的美称，不但造论特别多，还伪造了大量梵语佛典；为了掩人耳目，更杜撰了“释尊对阿难说，必须在经典的卷首加上‘如是我闻’”的说法。以此来愚弄、获取一般凡夫众生的信任，令其伪造、篡改佛经的奸计得逞！

《巴利圣典》里的原始佛法，从未教导人们要用“比对”的方式，来了解原始佛法，或阅读佛经。

《卡拉玛经》明确开示：“比对”就是魔说！

必须透过依教奉行【四圣谛】：“㊀ 恶业苦触，和㊁ 能导致无益与苦果的原因——十种恶法；㊂ 现法乐住，和㊃ 能带来利益与乐果的原因——十种善法”，才能了解正法，而不是盲从“比对”。

《卡拉玛经》与《四大教示经》的忠告 ☞ “如是我闻”与“比对”不代表佛说！

以下列出，所谓“比对”有十种错误的情况，是佛所摒弃的：

十种恶法 ➾ ㈠ 贪心、㈡ 贪行、㈢ 瞋心、㈣ 瞋行、㈤ 痴心、㈥ 痴行、㈦ 不善、㈧ 犯罪、㈨ 圣智谴责、㈩ 苦果。

佛说：“❶ （你们）不要因为是反复听说的（传说、流言 anussavena）就信以为真；❷ 不要因为是世代相传的（传统 paramparāya）就信以为真；❸ 不要因为是据说如此（报告、新闻 itikirāya）就信以为真；❹ 不要因为符合宗教经典（藏经 piṭakasampadānena）就信以为真；❺ 不要因为符合逻辑（思辨 takkahetu）就信以为真；❻ 不要因为符合哲理（推论 nayahetu）就信以为真；❼ 不要因为符合常识（粗略观察 ākāraparivitakkena）就信以为真；❽ 不要因为符合自己的观点、推测（diṭṭhinijjhānakkhantiyā）就信以为真；❾ 不要因为演讲者看起来可靠（bhabbarūpatāya）就信以为真；❿ 不要因为‘这沙门是我们的导师’（samaṇo no garūti）——就信以为真。”

“卡拉玛人！你们若亲自了知：‘①～⑦ 这些法是不善的，⑧ 这些法是有过失的，⑨ 这些法是智者所呵责的，⑩ 接受并奉行这些法，会导致不利与痛苦！’ 卡拉玛人！那时，你们就应彻底舍弃（这十种恶法）……。”

十种善法 ➾ ㈠ 戒心、㈡ 戒行、㈢ 定心、㈣ 定行、㈤ 慧心、㈥ 慧行、㈦ 善、㈧ 无过失、㈨ 圣智称赞、㈩ 乐果。

“卡拉玛人！你们若亲自了知：‘⓵～⓻ 这些法是善的，⓼ 这些法是无过失的，⓽ 这些法是智者所称赞的，⓾ 接受并奉行这些法，能带来利益与安乐！’ 卡拉玛人！那时，你们就应实践并安住于（这十种善法）！”

～《增支部经典·三集·大品·卡拉玛经》(AN 3.66 Kesamuttisutta)

☆ 相关经文 ➾

【一】《增支部经典·三集·大品·卡拉玛经》(AN 3.66 Kesamuttisutta)

【二】《增支部经典·三集·大品·沙罗经》(AN 3.67 Sāḷhasutta)

【三】《增支部经典·四集·业相应品·四大教示经》(AN 4.180 Mahāpadesasutta)

【四】《增支部经典·四集·大品·跋提迦经》(AN 4.193 Bhaddiyasutta)

卍　　　　卍　　　　卍

第一节 ❦ 检验“比丘所说”教法 [58]

一、 比丘所说“非法、非律！” Bhikkhu wrong view

﹝第五十八卷 ➲﹞ 188. “Idha, bhikkhave, bhikkhu evaṃ vadeyya –

“比丘们！在此，如果有比丘这样说：

"In this fashion, bhikkhus, a bhikkhu might speak:

‘sammukhā metaṃ, āvuso, bhagavato sutaṃ sammukhā paṭiggahitaṃ, ayaṃ dhammo ayaṃ vinayo idaṃ satthusāsanan’ti.

‘贤友们！我曾亲自从世尊面前听闻，亲自领受：这就是法，这就是律，这就是导师的教诲。’

'Face to face with the Blessed One, brethren, I have heard and learned thus: This is the Dhamma and the Discipline, the Master's Dispensation';

Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ.

比丘们！对于那位比丘所说的话，既不应认可，也不应反对。

Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte osāretabbāni [otāretabbāni], vinaye sandassetabbāni.

不认可也不反对，应仔细把握（他所说的）字句，将它们与经（Sutta）核对，与律（Vinaya）比较。

Tāni ce sutte osāriyamānāni [otāriyamānāni] vinaye sandassiyamānāni na ceva sutte osaranti [otaranti (sī. pī. a. ni. 4.180], na ca vinaye sandissanti, niṭṭhamettha gantabbaṃ –

如果这些字句与经核对、与律比较时，既在经中找不到依据，也在律中看不到对应，那么就应得出这个结论：

‘addhā, idaṃ na ceva tassa bhagavato vacanaṃ; imassa ca bhikkhuno duggahitan’ti.

‘这肯定不是那位世尊（应供者、正等觉者）所说的话；这位比丘理解错了。’

Itihetaṃ, bhikkhave, chaḍḍeyyātha.

比丘们！这样的话，你们就应当舍弃它。

二、 比丘所说“如法、如律！” Bhikkhu right view

Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni sutte ceva osaranti, vinaye ca sandissanti, niṭṭhamettha gantabbaṃ –

如果这些字句与经核对、与律比较时，在经中能找到依据，在律中也能看到对应，那么就应得出这个结论：

‘addhā, idaṃ tassa bhagavato vacanaṃ; imassa ca bhikkhuno suggahitan’ti.

‘这肯定是那位世尊（应供者、正等觉者）所说的话；这位比丘理解对了。’

Idaṃ, bhikkhave, paṭhamaṃ mahāpadesaṃ dhāreyyātha.

比丘们！你们应当受持这第一个大教示（大参照）。

第二节 ❦ 检验“僧团所说”教法 [58]

一、 僧团所说“非法、非律！” Sangha wrong view

Idha pana, bhikkhave, bhikkhu evaṃ vadeyya –

再者，比丘们！如果有比丘这样说：

‘amukasmiṃ nāma āvāse saṅgho viharati sathero sapāmokkho. Tassa me saṅghassa sammukhā sutaṃ sammukhā paṭiggahitaṃ, ayaṃ dhammo ayaṃ vinayo idaṃ satthusāsanan’ti.

‘贤友们！在某某住处，住着有长老、有上首的僧团。我曾亲自从那个僧团面前听闻，亲自领受：这就是法，这就是律，这就是导师的教诲。’

or: 'In an abode of such and such a name lives a community with elders and a chief. Face to face with that community, I have heard and learned thus: This is the Dhamma and the Discipline, the Master's Dispensation';

Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ.

比丘们！对于那位比丘所说的话，既不应认可，也不应反对。

Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte osāretabbāni, vinaye sandassetabbāni.

不认可也不反对，应仔细把握（他所说的）字句，将它们与经（Sutta）核对，与律（Vinaya）比较。

Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni na ceva sutte osaranti, na ca vinaye sandissanti, niṭṭhamettha gantabbaṃ –

如果这些字句与经核对、与律比较时，既在经中找不到依据，也在律中看不到对应，那么就应得出这个结论：

‘addhā, idaṃ na ceva tassa bhagavato vacanaṃ; tassa ca saṅghassa duggahitan’ti.

‘这肯定不是那位世尊（应供者、正等觉者）所说的话；那个僧团理解错了。’

Itihetaṃ, bhikkhave, chaḍḍeyyātha.

比丘们！这样的话，你们就应当舍弃它。

二、 僧团所说“如法、如律！” Sangha right view

Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni sutte ceva osaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṃ –

如果这些字句与经核对、与律比较时，在经中能找到依据，在律中也能看到对应，那么就应得出这个结论：

‘addhā, idaṃ tassa bhagavato vacanaṃ; tassa ca saṅghassa suggahitan’ti.

‘这肯定是那位世尊（应供者、正等觉者）所说的话；那个僧团理解对了。’

Idaṃ, bhikkhave, dutiyaṃ mahāpadesaṃ dhāreyyātha.

比丘们！你们应当受持这第二个大教示（大参照）。

第三节 ❦ 检验“多数长老所说”教法 [58]

一、 多数长老所说“非法、非律！” Popular wrong view

Idha pana, bhikkhave, bhikkhu evaṃ vadeyya –

再者，比丘们！如果有比丘这样说：

‘amukasmiṃ nāma āvāse sambahulā therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā. Tesaṃ me therānaṃ sammukhā sutaṃ sammukhā paṭiggahitaṃ – ayaṃ dhammo ayaṃ vinayo idaṃ satthusāsanan’ti.

‘贤友们！在某某住处，住着许多长老比丘，他们多闻，传承阿含（圣教），持法（熟知经藏），持律（熟知律藏），持摩夷（熟知论母）。我曾亲自从那些长老面前听闻，亲自领受：这就是法，这就是律，这就是导师的教诲。’

or: 'In an abode of such and such a name live several bhikkhus who are elders, who are learned, who have accomplished their course, who are preservers of the Dhamma, the Discipline, and the Summaries. Face to face with those elders, I have heard and learned thus: This is the Dhamma and the Discipline, the Master's Dispensation';

Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ…pe… vinaye sandassetabbāni.

比丘们！对于那位比丘所说的话，既不应认可，也不应反对。

不认可也不反对，应仔细把握（他所说的）字句，将它们与经（Sutta）核对，与律（Vinaya）比较。

Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni na ceva sutte osaranti, na ca vinaye sandissanti, niṭṭhamettha gantabbaṃ –

如果这些字句与经核对、与律比较时，既在经中找不到依据，也在律中看不到对应，那么就应得出这个结论：

‘addhā, idaṃ na ceva tassa bhagavato vacanaṃ; tesañca therānaṃ duggahitan’ti.

‘这肯定不是那位世尊（应供者、正等觉者）所说的话；那些长老理解错了。’

Itihetaṃ, bhikkhave, chaḍḍeyyātha.

比丘们！这样的话，你们就应当舍弃它。

二、 多数长老所说“如法、如律！” Popular right view

Tāni ce sutte osāriyamānāni…pe… vinaye ca sandissanti, niṭṭhamettha gantabbaṃ –

如果这些字句与经核对、与律比较时，在经中能找到依据，在律中也能看到对应，那么就应得出这个结论：

‘addhā, idaṃ tassa bhagavato vacanaṃ; tesañca therānaṃ suggahitan’ti.

‘这肯定是那位世尊（应供者、正等觉者）所说的话；那些长老理解对了。’

Idaṃ, bhikkhave, tatiyaṃ mahāpadesaṃ dhāreyyātha.

比丘们！你们应当受持这第三个大教示（大参照）。

第四节 ❦ 检验“个别长老所说”教法 [58]

一、 个别长老所说“非法、非律！” Personal wrong view

Idha pana, bhikkhave, bhikkhu evaṃ vadeyya –

再者，比丘们！如果有比丘这样说：

‘amukasmiṃ nāma āvāse eko thero bhikkhu viharati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo. Tassa me therassa sammukhā sutaṃ sammukhā paṭiggahitaṃ – ayaṃ dhammo ayaṃ vinayo idaṃ satthusāsanan’ti.

‘贤友们！在某某住处，住着一位长老比丘，他多闻，传承阿含（圣教），持法（熟知经藏），持律（熟知律藏），持摩夷（熟知论母）。我曾亲自从那位长老面前听闻，亲自领受：这就是法，这就是律，这就是导师的教诲。’

or: 'In an abode of such and such a name lives a single bhikkhu who is an elder, who is learned, who has accomplished his course, who is a preserver of the Dhamma, the Discipline, and the Summaries. Face to face with that elder, I have heard and learned thus: This is the Dhamma and the Discipline, the Master's Dispensation.'

Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ.

比丘们！对于那位比丘所说的话，既不应认可，也不应反对。

In such a case, bhikkhus, the declaration of such a bhikkhu is neither to be received with approval nor with scorn.

Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte osāritabbāni, vinaye sandassetabbāni.

不认可也不反对，应仔细把握（他所说的）字句，将它们与经（Sutta）核对，与律（Vinaya）比较。

Without approval and without scorn, but carefully studying the sentences word by word, one should trace them in the Discourses and verify them by the Discipline.

Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni na ceva sutte osaranti, na ca vinaye sandissanti, niṭṭhamettha gantabbaṃ –

如果这些字句与经核对、与律比较时，既在经中找不到依据，也在律中看不到对应，那么就应得出这个结论：

If they are neither traceable in the Discourses nor verifiable by the Discipline, one must conclude thus:

‘addhā, idaṃ na ceva tassa bhagavato vacanaṃ; tassa ca therassa duggahitan’ti.

‘这肯定不是那位世尊（应供者、正等觉者）所说的话；那位长老理解错了。’

'Certainly, this is not the Blessed One's utterance; this has been misunderstood by that bhikkhu — or by that community, or by those elders, or by that elder.'

Itihetaṃ, bhikkhave, chaḍḍeyyātha.

比丘们！这样的话，你们就应当舍弃它。

In that way, bhikkhus, you should reject it.

二、 个别长老所说“如法、如律！” Personal right view

Tāni ca sutte osāriyamānāni vinaye sandassiyamānāni sutte ceva osaranti, vinaye ca sandissanti, niṭṭhamettha gantabbaṃ –

如果这些字句与经核对、与律比较时，在经中能找到依据，在律中也能看到对应，那么就应得出这个结论：

But if the sentences concerned are traceable in the Discourses and verifiable by the Discipline, then one must conclude thus:

‘addhā, idaṃ tassa bhagavato vacanaṃ; tassa ca therassa suggahitan’ti.

‘这肯定是那位世尊（应供者、正等觉者）所说的话；那位长老理解对了。’

'Certainly, this is the Blessed One's utterance; this has been well understood by that bhikkhu — or by that community, or by those elders, or by that elder.'

Idaṃ, bhikkhave, catutthaṃ mahāpadesaṃ dhāreyyātha.

比丘们！你们应当受持这第四个大教示（大参照）。

And in that way, bhikkhus, you may accept it on the first, second, third, or fourth reference.

Ime kho, bhikkhave, cattāro mahāpadese dhāreyyāthā”ti.

诸比丘！这些就是你们应当受持的‘四大教示’（四大参照）。”

These, bhikkhus, are the four great references for you to preserve."

卍　　　　卍　　　　卍

Tatrapi sudaṃ bhagavā bhoganagare viharanto ānande cetiye etadeva bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ karoti – “iti sīlaṃ, iti samādhi, iti paññā. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṃso. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā. Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati, seyyathidaṃ – kāmāsavā, bhavāsavā, avijjāsavā”ti.

那时，世尊住在 भोग नगर 的阿难塔庙，也经常为比丘们宣说这样的法义：“这就是戒，这就是定，这就是慧。由戒圆满成就的定，有大果报、大利益；由定圆满成就的慧，有大果报、大利益；由慧圆满成就的心，完全从欲漏、有漏、无明漏等诸漏中解脱出来。”

12. And also at Bhoganagara, at the Ananda shrine, the Blessed One often gave counsel to the bhikkhus thus: "Such and such is virtue; such and such is concentration; and such and such is wisdom. Great becomes the fruit, great is the gain of concentration when it is fully developed by virtuous conduct; great becomes the fruit, great is the gain of wisdom when it is fully developed by concentration; utterly freed from the taints of lust, becoming, and ignorance is the mind that is fully developed in wisdom."

第二品 ✫ 纯陀供食 Kammāraputtacundavatthu / The Buddha's Last Meal [59~60]

﹝第五十九卷 ➲﹞ 189. Atha kho bhagavā bhoganagare yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi – “āyāmānanda, yena pāvā tenupasaṅkamissāmā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena pāvā tadavasari. Tatra sudaṃ bhagavā pāvāyaṃ viharati cundassa kammāraputtassa ambavane. Assosi kho cundo kammāraputto – “bhagavā kira pāvaṃ anuppatto, pāvāyaṃ viharati mayhaṃ ambavane”ti. Atha kho cundo kammāraputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho cundaṃ kammāraputtaṃ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho cundo kammāraputto bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito bhagavantaṃ etadavoca – “adhivāsetu me, bhante, bhagavā svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho cundo kammāraputto bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

那时，世尊在薄伽城随缘安住后，告诉阿难说：

“来，阿难！我们一起去波婆城吧。”

尊者阿难回答世尊：“好的，世尊。”

那时，世尊与大比丘僧众一起，前往波婆城。到达后，世尊住在波婆城铁匠的儿子纯陀的芒果园里。

铁匠的儿子纯陀听说：“世尊确实到达波婆城了，住在我家的芒果园里。”于是，铁匠的儿子纯陀来到世尊那里。到了之后，向世尊行礼，然后退坐到一边。世尊对坐在一边的铁匠的儿子纯陀宣说了能启发、鼓励、激励、使他欢喜的法要，于是纯陀对世尊这样说道：

“世尊！请世尊明天和比丘僧众一起，接受我家的饭食供养。”世尊沉默表示允许。

这时，铁匠的儿子纯陀知道世尊已经允许，便从座位上起来，向世尊行礼，右绕三匝后离去。

13. When the Blessed One had stayed at Bhoganagara as long as he pleased, he spoke to the Venerable Ananda, saying: "Come, Ananda, let us go to Pava."

"So be it, Lord." And the Blessed One took up his abode at Pava together with a great community of bhikkhus, and stayed in the Mango Grove of Cunda, who was by family a metalworker.

14. And Cunda the metalworker came to know: "The Blessed One, they say, has arrived at Pava, and is staying in my Mango Grove." And he went to the Blessed One, and having respectfully greeted him, sat down at one side. And the Blessed One instructed Cunda the metalworker in the Dhamma, and roused, edified, and gladdened him.

15. Then Cunda spoke to the Blessed One, saying: "May the Blessed One, O Lord, please accept my invitation for tomorrow's meal, together with the community of bhikkhus." And by his silence the Blessed One consented.

16. Sure, then, of the Blessed One's consent, Cunda the metalworker rose from his seat, respectfully saluted the Blessed One, and keeping his right side towards him, took his departure.

Atha kho cundo kammāraputto tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā pahūtañca sūkaramaddavaṃ bhagavato kālaṃ ārocāpesi – “kālo, bhante, niṭṭhitaṃ bhattan”ti. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena cundassa kammāraputtassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā cundaṃ kammāraputtaṃ āmantesi – “yaṃ te, cunda, sūkaramaddavaṃ paṭiyattaṃ, tena maṃ parivisa. Yaṃ panaññaṃ khādanīyaṃ bhojanīyaṃ paṭiyattaṃ, tena bhikkhusaṅghaṃ parivisā”ti. “Evaṃ, bhante”ti kho cundo kammāraputto bhagavato paṭissutvā yaṃ ahosi sūkaramaddavaṃ paṭiyattaṃ, tena bhagavantaṃ parivisi. Yaṃ panaññaṃ khādanīyaṃ bhojanīyaṃ paṭiyattaṃ, tena bhikkhusaṅghaṃ parivisi. Atha kho bhagavā cundaṃ kammāraputtaṃ āmantesi – “yaṃ te, cunda, sūkaramaddavaṃ avasiṭṭhaṃ, taṃ sobbhe nikhaṇāhi. Nāhaṃ taṃ, cunda, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yassa taṃ paribhuttaṃ sammā pariṇāmaṃ gaccheyya aññatra tathāgatassā”ti. “Evaṃ, bhante”ti kho cundo kammāraputto bhagavato paṭissutvā yaṃ ahosi sūkaramaddavaṃ avasiṭṭhaṃ, taṃ sobbhe nikhaṇitvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho cundaṃ kammāraputtaṃ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi.

那时，铁匠的儿子纯陀，在那晚过后，在自己家中准备了精致的硬食、软食，以及许多‘苏迦拉马达瓦’（sūkaramaddava，一种食物，或译为嫩猪肉/菌菇），然后派人告知世尊时间：

“世尊！饭食已经准备好了，时间到了。”

那时，世尊在上午时分，穿好衣，拿起钵和僧袍，与比丘僧众一起前往铁匠的儿子纯陀的住所。

到了之后，在准备好的座位上坐下。坐下后，世尊告诉铁匠的儿子纯陀说：

“纯陀，你准备的‘苏迦拉马达瓦’，拿来供养我。其他准备好的硬食、软食，拿去供养比丘僧众。”

铁匠的儿子纯陀回答世尊：“好的，世尊。”于是将准备好的‘苏迦拉马达瓦’供养给世尊，将其他硬食、软食供养给比丘僧众。

这时，世尊对铁匠的儿子纯陀说：

“纯陀，你剩下的‘苏迦拉马达瓦’，应该把它埋进坑里。纯陀！我看不到在这个有天神、魔罗、梵天的世界里，在沙门、婆罗门、天神和人类当中，除了如来以外，有谁吃了这个东西能够完全消化。”

铁匠的儿子纯陀回答世尊：“好的，世尊。”便将剩下的‘苏迦拉马达瓦’埋进坑里。然后来到世尊那里，到了之后，向世尊行礼，退坐到一边。当铁匠的儿子纯陀坐在一边时，世尊以法要开示，使他得到启发、鼓励和欢喜，然后从座位上起身离去。

17. And Cunda the metalworker, after the night had passed, had choice food, hard and soft, prepared in his abode, together with a quantity of sukara-maddava, and announced it to the Blessed One, saying: "It is time, O Lord, the meal is ready."

18. Thereupon the Blessed One, in the forenoon, having got ready, took bowl and robe and went with the community of bhikkhus to the house of Cunda, and there sat down on the seat prepared for him. And he spoke to Cunda, saying: "With the sukara-maddava you have prepared, Cunda, you may serve me; with the other food, hard and soft, you may serve the community of bhikkhus."

"So be it, Lord." And with the sukara-maddava prepared by him, he served the Blessed One; and with the other food, hard and soft, he served the community of bhikkhus.

19. Thereafter the Blessed One spoke to Cunda, saying: "Whatever, Cunda, is left over of the sukara-maddava, bury that in a pit. For I do not see in all this world, with its gods, Maras, and Brahmas, among the host of ascetics and brahmans, gods and men, anyone who could eat it and entirely digest it except the Tathagata alone."

And Cunda the metalworker answered the Blessed One saying: "So be it, O Lord."And what remained over of the sukara-maddava he buried in a pit.

20. Then he returned to the Blessed One, respectfully greeted him, and sat down at one side. And the Blessed One instructed Cunda the metalworker in the Dhamma, and roused, edified, and gladdened him. After this he rose from his seat and departed.

﹝第六十卷 ➲﹞ 190. Atha kho bhagavato cundassa kammāraputtassa bhattaṃ bhuttāvissa kharo ābādho uppajji, lohitapakkhandikā pabāḷhā vedanā vattanti māraṇantikā. Tā sudaṃ bhagavā sato sampajāno adhivāsesi avihaññamāno. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – “āyāmānanda, yena kusinārā tenupasaṅkamissāmā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.

那时，世尊吃了铁匠的儿子纯陀供养的饭食后，得了重病，患上剧烈的痢疾，便血，遭受濒临死亡的剧痛。那时，世尊保持正念、正知，忍受着痛苦，不受困扰。

那时，世尊告诉阿难说：“来，阿难！我们一起去拘尸那罗吧。”

尊者阿难回答世尊：“好的，世尊。”

21. And soon after the Blessed One had eaten the meal provided by Cunda the metalworker, a dire sickness fell upon him, even dysentery, and he suffered sharp and deadly pains. But the Blessed One endured them mindfully, clearly comprehending and unperturbed.

22. Then the Blessed One spoke to the Venerable Ananda, saying: "Come, Ananda, let us go to Kusinara." And the Venerable Ananda answered: "So be it, Lord."

Cundassa bhattaṃ bhuñjitvā, kammārassāti me sutaṃ;

Ābādhaṃ samphusī dhīro, pabāḷhaṃ māraṇantikaṃ.

Bhuttassa ca sūkaramaddavena,

Byādhippabāḷho udapādi satthuno;

Virecamāno [viriccamāno (sī. syā. ka.), viriñcamāno (?)] bhagavā avoca,

Gacchāmahaṃ kusināraṃ nagaranti.

我曾听闻如此：

吃了铁匠纯陀的供食，

具智慧者（佛陀）得了重病，

剧痛难忍，近乎死亡。

吃了那‘苏迦拉马达瓦’后，

导师（世尊）重病生起；

世尊一边承受腹泻之苦，一边说道：

“我将前往拘尸那罗城。”

23. When he had eaten Cunda's food, I heard, With fortitude the deadly pains he bore. From the sukara-maddava a sore And dreadful sickness came upon the Lord. But nature's pangs he endured. "Come, let us go To Kusinara," was his dauntless word.

第三品 ✫ 河水澄清 Pānīyāharaṇaṃ / The Clearing of the Waters [61]

﹝第六十一卷 ➲﹞ 191. Atha kho bhagavā maggā okkamma yena aññataraṃ rukkhamūlaṃ tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ āmantesi – “iṅgha me tvaṃ, ānanda, catugguṇaṃ saṅghāṭiṃ paññapehi, kilantosmi, ānanda, nisīdissāmī”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā catugguṇaṃ saṅghāṭiṃ paññapesi. Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā āyasmantaṃ ānandaṃ āmantesi – “iṅgha me tvaṃ, ānanda, pānīyaṃ āhara, pipāsitosmi, ānanda, pivissāmī”ti. Evaṃ vutte āyasmā ānando bhagavantaṃ etadavoca – “idāni, bhante, pañcamattāni sakaṭasatāni atikkantāni, taṃ cakkacchinnaṃ udakaṃ parittaṃ luḷitaṃ āvilaṃ sandati. Ayaṃ, bhante, kakudhā [kakuthā (sī. pī.)] nadī avidūre acchodakā sātodakā sītodakā setodakā [setakā (sī.)] suppatitthā ramaṇīyā. Ettha bhagavā pānīyañca pivissati, gattāni ca sītī [sītaṃ (sī. pī. ka.)] karissatī”ti.

那时，世尊离开大路，走到一棵树下。到了之后，对阿难说：

“来，阿难！请你把我的僧伽梨（大衣）折成四叠铺好。我很疲倦，阿难，想要坐下休息。”

尊者阿难回答世尊：“好的，世尊。”便将僧伽梨折成四叠铺好。

世尊在铺好的座位上坐下。坐下后，世尊告诉尊者阿难说：“来，阿难！请你给我取些水来。我很渴，阿难，想要喝水。”

听了这话，尊者阿难对世尊这样说：

“世尊！刚才有大约五百辆大车经过，那浅浅的河水被车轮搅动，流得又浑又浊。世尊！这附近不远有条名叫卡库塔（Kakudhā）的河，河水清澈、甘甜、凉爽、洁净，河岸平坦，令人愉悦。世尊可以在那里喝水，也可以清凉一下身体。”

24. Now on the way the Blessed One went aside from the highway and stopped at the foot of a tree. And he said to the Venerable Ananda: "Please fold my upper robe in four, Ananda, and lay it down. I am weary and want to rest awhile."

"So be it, Lord." And the Venerable Ananda folded the robe in four and laid it down.

25. And the Blessed One sat down on the seat prepared for him and said to the Venerable Ananda: "Please bring me some water, Ananda. I am thirsty and want to drink."

26. And the Venerable Ananda answered the Blessed One: "But just now, Lord, a great number of carts, five hundred carts, have passed over, and the shallow water has been cut through by the wheels, so that it flows turbid and muddy. But the Kakuttha River, Lord, is quite close by, and its waters are clear, pleasant, cool, and translucent. It is easily approachable and delightfully placed. There the Blessed One can quench his thirst and refresh his limbs."

Dutiyampi kho bhagavā āyasmantaṃ ānandaṃ āmantesi – “iṅgha me tvaṃ, ānanda, pānīyaṃ āhara, pipāsitosmi, ānanda, pivissāmī”ti. Dutiyampi kho āyasmā ānando bhagavantaṃ etadavoca – “idāni, bhante, pañcamattāni sakaṭasatāni atikkantāni, taṃ cakkacchinnaṃ udakaṃ parittaṃ luḷitaṃ āvilaṃ sandati. Ayaṃ, bhante, kakudhā nadī avidūre acchodakā sātodakā sītodakā setodakā suppatitthā ramaṇīyā. Ettha bhagavā pānīyañca pivissati, gattāni ca sītīkarissatī”ti.

世尊第二次对阿难说：“来，阿难！请你给我取些水来。我很渴，阿难，想要喝水。”

尊者阿难第二次对世尊这样说：

“世尊！刚才有大约五百辆大车经过，那浅浅的河水被车轮搅动，流得又浑又浊。世尊！这附近不远有条名叫卡库塔的河，河水清澈、甘甜、凉爽、洁净，河岸平坦，令人愉悦。世尊可以在那里喝水，也可以清凉一下身体。”

27-29. But a second time the Blessed One made his request, and the Venerable Ananda answered him as before.

Tatiyampi kho bhagavā āyasmantaṃ ānandaṃ āmantesi – “iṅgha me tvaṃ, ānanda, pānīyaṃ āhara, pipāsitosmi, ānanda, pivissāmī”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā pattaṃ gahetvā yena sā nadikā tenupasaṅkami. Atha kho sā nadikā cakkacchinnā parittā luḷitā āvilā sandamānā, āyasmante ānande upasaṅkamante acchā vippasannā anāvilā sandittha [sandati (syā.)]. Atha kho āyasmato ānandassa etadahosi – “acchariyaṃ vata, bho, abbhutaṃ vata, bho, tathāgatassa mahiddhikatā mahānubhāvatā. Ayañhi sā nadikā cakkacchinnā parittā luḷitā āvilā sandamānā mayi upasaṅkamante acchā vippasannā anāvilā sandatī”ti. Pattena pānīyaṃ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca – “acchariyaṃ, bhante, abbhutaṃ, bhante, tathāgatassa mahiddhikatā mahānubhāvatā. Idāni sā bhante nadikā cakkacchinnā parittā luḷitā āvilā sandamānā mayi upasaṅkamante acchā vippasannā anāvilā sandittha. Pivatu bhagavā pānīyaṃ pivatu sugato pānīyan”ti. Atha kho bhagavā pānīyaṃ apāyi.

世尊第三次对尊者阿难说：“来，阿难！请你给我取些水来。我很渴，阿难，想要喝水。”

尊者阿难回答世尊：“好的，世尊。”便拿起钵走向那条小河。那时，那条被车轮搅动、水少、浑浊、流动的小河，在尊者阿难走近时，竟然变得清澈、明净、不浑浊地流淌着。

这时，尊者阿难心想：“啊，真是稀有！啊，真是奇妙！如来的神通力和大威力真是不可思议！这条被车轮搅动、水少、浑浊、流动的小河，在我走近时，竟然变得清澈、明净、不浑浊地流淌着！”于是他用钵取了水，回到世尊那里。到了之后，对世尊这样说：

“世尊！真是稀有！世尊！真是奇妙！如来的神通力和大威力真是不可思议！刚才那条被车轮搅动、水少、浑浊、流动的小河，在我走近时，竟然变得清澈、明净、不浑浊地流淌着。请世尊喝水吧！请善逝喝水吧！”

于是，世尊喝了水。

And then for a third time the Blessed One said: "Please bring me some water, Ananda. I am thirsty and want to drink."

30. Then the Venerable Ananda answered, saying: "So be it, Lord." And he took the bowl and went to the stream. And the shallow water, which had been cut through by the wheels so that it flowed turbid and muddy, became clear and settled down, pure and pleasant as the Venerable Ananda drew near.

31. Then the Venerable Ananda thought: "Marvellous and most wonderful indeed is the power and glory of the Tathagata!"

32. And he took up water in the bowl and carried it to the Blessed One, and said: "Marvellous and most wonderful indeed is the power and glory of the Tathagata! For this shallow water, which had been cut through by the wheels so that it flowed turbid and muddy, became clear and settled down, pure and pleasant as I drew near. Now let the Blessed One drink the water. Let the Happy One drink." And the Blessed One drank the water.

第四品 ✫ 福贵金衣 Pukkusamallaputtavatthu / Pukkusa the Malla [62~65]

﹝第六十二卷 ➲﹞ 192. Tena rokho pana samayena pukkuso mallaputto āḷārassa kālāmassa sāvako kusinārāya pāvaṃ addhānamaggappaṭippanno hoti. Addasā kho pukkuso mallaputto bhagavantaṃ aññatarasmiṃ rukkhamūle nisinnaṃ. Disvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho pukkuso mallaputto bhagavantaṃ etadavoca – “acchariyaṃ, bhante, abbhutaṃ, bhante, santena vata, bhante, pabbajitā vihārena viharanti. Bhūtapubbaṃ, bhante, āḷāro kālāmo addhānamaggappaṭippanno maggā okkamma avidūre aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Atha kho, bhante, pañcamattāni sakaṭasatāni āḷāraṃ kālāmaṃ nissāya nissāya atikkamiṃsu. Atha kho, bhante, aññataro puriso tassa sakaṭasatthassa [sakaṭasatassa (ka.)] piṭṭhito piṭṭhito āgacchanto yena āḷāro kālāmo tenupasaṅkami; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavoca – ‘api, bhante, pañcamattāni sakaṭasatāni atikkantāni addasā’ti? ‘Na kho ahaṃ, āvuso, addasan’ti. ‘Kiṃ pana, bhante, saddaṃ assosī’ti? ‘Na kho ahaṃ, āvuso, saddaṃ assosin’ti. ‘Kiṃ pana, bhante, sutto ahosī’ti? ‘Na kho ahaṃ, āvuso, sutto ahosin’ti. ‘Kiṃ pana, bhante, saññī ahosī’ti? ‘Evamāvuso’ti. ‘So tvaṃ, bhante, saññī samāno jāgaro pañcamattāni sakaṭasatāni nissāya nissāya atikkantāni neva addasa, na pana saddaṃ assosi; apisu [api hi (sī. syā. pī.)] te, bhante, saṅghāṭi rajena okiṇṇā’ti? ‘Evamāvuso’ti. Atha kho, bhante, tassa purisassa etadahosi – ‘acchariyaṃ vata bho, abbhutaṃ vata bho, santena vata bho pabbajitā vihārena viharanti. Yatra hi nāma saññī samāno jāgaro pañcamattāni sakaṭasatāni nissāya nissāya atikkantāni neva dakkhati, na pana saddaṃ sossatī’ti! Āḷāre kālāme uḷāraṃ pasādaṃ pavedetvā pakkāmī”ti.

那时，有一位末罗族的名叫普库萨的人，是阿罗罗·迦摩罗的弟子，正沿着从拘尸那罗去波婆城的大路行走。

末罗族人普库萨看见世尊坐在一棵树下。看见后，便来到世尊那里，到了之后，向世尊行礼，然后退坐到一边。坐在一边的末罗族人普库萨对世尊这样说：

“世尊！真是稀有！世尊！真是奇妙！出家人竟能安住于如此寂静的状态中。

世尊！从前，阿罗罗·迦摩罗沿着大路行走，离开大路，在附近一棵树下坐禅，进行日间禅修。世尊！那时，大约有五百辆大车紧挨着阿罗罗·迦摩罗驶过。世尊！这时，有一个跟在那队大车后面的人，来到阿罗罗·迦摩罗那里，到了之后，对阿罗罗·迦摩罗这样说：

‘尊者！您看见大约五百辆大车驶过去了吗？’

‘朋友！我没有看见。’

‘那么，尊者！您听到声音了吗？’

‘朋友！我没有听到声音。’

‘那么，尊者！您是在睡觉吗？’

‘朋友！我没有在睡觉。’

‘那么，尊者！您是有意识的吗？’

‘是的，朋友！’

‘那么，尊者！您有意识，是醒着的，却对紧挨着驶过的大约五百辆大车视而不见，听而不闻？尊者！您的僧袍上都落满了灰尘啊？’

‘是的，朋友！’

世尊！那时，那个人心想：‘啊，真是稀有！啊，真是奇妙！出家人竟能安住于如此寂静的状态中！竟然有意识、醒着，却对紧挨着驶过的大约五百辆大车视而不见，听而不闻！’他对阿罗罗·迦摩罗生起了极大的信心，表达之后便离去了。”

33. Now it so happened that one Pukkusa of the Malla clan, who was a disciple of Alara Kalama, was passing by on his way from Kusinara to Pava.

34. And when he saw the Blessed One seated at the foot of a tree, he approached him, respectfully greeted him, and sat down at one side. And he spoke to the Blessed One, saying: "Marvellous it is, Lord, most wonderful it is, O Lord, the state of calmness wherein abide those who have gone forth from the world.

35. For at one time, Lord, Alara Kalama was on a journey, and he went aside from the highway and sat down by the wayside at the foot of a tree to pass the heat of the day. And it came about, Lord, that a great number of carts, even five hundred carts, passed by him, one by one. And then, Lord, a certain man who was following behind that train of carts, approached and spoke to him, saying: 'Did you, sir, see a great number of carts that passed you by?' And Alara Kalama answered him: 'I did not see them, brother.' 'But the noise, sir, surely you heard?' 'I did not hear it, brother.' Then that man asked him: 'Then, sir, perhaps you slept?' 'No, brother, I was not sleeping.' 'Then, sir, were you conscious?' 'I was, brother.' Then that man said: 'Then, sir, while conscious and awake you still did not see the great number of carts, even five hundred carts, that passed you by one after another, nor heard the noise? Why, sir, your very robe is covered with their dust!' And Alara Kalama replied, saying: 'So it is, brother.'

36. And to that man, O Lord, came the thought: 'Marvellous it is, most wonderful indeed it is, the state of calmness wherein abide those who have gone forth from the world!' And there arose in him great faith in Alara Kalama, and he went his way."

﹝第六十三卷 ➲﹞ 193. “Taṃ kiṃ maññasi, pukkusa, katamaṃ nu kho dukkarataraṃ vā durabhisambhavataraṃ vā – yo vā saññī samāno jāgaro pañcamattāni sakaṭasatāni nissāya nissāya atikkantāni neva passeyya, na pana saddaṃ suṇeyya; yo vā saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu [vijjutāsu (sī. syā. pī.)] niccharantīsu asaniyā phalantiyā neva passeyya, na pana saddaṃ suṇeyyā”ti? “Kiñhi, bhante, karissanti pañca vā sakaṭasatāni cha vā sakaṭasatāni satta vā sakaṭasatāni aṭṭha vā sakaṭasatāni nava vā sakaṭasatāni [nava vā sakaṭasatāni dasa vā sakaṭasatāni (sī.)], sakaṭasahassaṃ vā sakaṭasatasahassaṃ vā. Atha kho etadeva dukkarataraṃ ceva durabhisambhavatarañca yo saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva passeyya, na pana saddaṃ suṇeyyā”ti.

“普库萨！你认为怎样？哪件事更难做到，更难遇到呢？——是一个人有意识、醒着，却对紧挨着驶过的大约五百辆大车视而不见，听而不闻；还是一个人有意识、醒着，在下大雨、打响雷、闪电不断、霹雳震响的时候，却视而不见，听而不闻？”

“世尊！哪里是五百辆大车，六百、七百、八百、九百辆大车，乃至一千辆、十万辆大车能比的呢！当然是，一个人有意识、醒着，在下大雨、打响雷、闪电不断、霹雳震响的时候，却视而不见，听而不闻，这更难做到，也更难遇到！”

37. "Now what do you think, Pukkusa? What is more difficult to do, more difficult to meet with — that a man, while conscious and awake, should not see a great number of carts, even five hundred carts, that passed him by one after another, nor hear the noise, or that one conscious and awake, in the midst of a heavy rain, with thunder rolling, lightning flashing, and thunderbolts crashing, should neither see it nor hear the noise?"

38. "What, O Lord, are five hundred carts — nay, six, seven, eight, nine hundred, or a thousand or even hundreds of thousands of carts — compared with this?"

“Ekamidāhaṃ, pukkusa, samayaṃ ātumāyaṃ viharāmi bhusāgāre. Tena kho pana samayena deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā avidūre bhusāgārassa dve kassakā bhātaro hatā cattāro ca balibaddā [balibaddā (sī. pī.)]. Atha kho, pukkusa, ātumāya mahājanakāyo nikkhamitvā yena te dve kassakā bhātaro hatā cattāro ca balibaddā tenupasaṅkami. Tena kho panāhaṃ, pukkusa, samayena bhusāgārā nikkhamitvā bhusāgāradvāre abbhokāse caṅkamāmi. Atha kho, pukkusa, aññataro puriso tamhā mahājanakāyā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho ahaṃ, pukkusa, taṃ purisaṃ etadavocaṃ – ‘kiṃ nu kho eso, āvuso, mahājanakāyo sannipatito’ti? ‘Idāni, bhante, deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā dve kassakā bhātaro hatā cattāro ca balibaddā. Ettheso mahājanakāyo sannipatito. Tvaṃ pana, bhante, kva ahosī’ti? ‘Idheva kho ahaṃ, āvuso, ahosin’ti. ‘Kiṃ pana, bhante, addasā’ti? ‘Na kho ahaṃ, āvuso, addasan’ti. ‘Kiṃ pana, bhante, saddaṃ assosī’ti? ‘Na kho ahaṃ, āvuso, saddaṃ assosin’ti. ‘Kiṃ pana, bhante, sutto ahosī’ti? ‘Na kho ahaṃ, āvuso, sutto ahosin’ti. ‘Kiṃ pana, bhante, saññī ahosī’ti? ‘Evamāvuso’ti. ‘So tvaṃ, bhante, saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva addasa, na pana saddaṃ assosī’ti? ‘Evamāvuso’ti?

“普库萨！有一次，我住在阿都玛的一个谷仓里。那时，天降大雨，响雷阵阵，闪电不断，霹雳震响，谷仓附近有两个农夫兄弟和四头耕牛被雷击中而死。普库萨！那时，从阿都玛城出来一大群人，走向那两个被击死的农夫兄弟和四头耕牛的地方。

普库萨！那时，我正从谷仓里出来，在谷仓门前的露天处经行。普库萨！那时，有一个人从那一大群人中走出来，来到我这里。到了之后，向我行礼，然后站立在一边。普库萨！我对那个站立在一边的人这样说：

‘朋友！为什么聚集了这么多的人呢？’

‘世尊！刚才天降大雨，响雷阵阵，闪电不断，霹雳震响，有两个农夫兄弟和四头耕牛被击死了。所以这里才聚集了这么多的人。可是，世尊！您刚才在哪里呢？’

‘朋友！我就在这里。’

‘那么，世尊！您看见了吗？’

‘朋友！我没有看见。’

‘那么，世尊！您听到声音了吗？’

‘朋友！我没有听到声音。’

‘那么，世尊！您是在睡觉吗？’

‘朋友！我没有在睡觉。’

‘那么，世尊！您是有意识的吗？’

‘是的，朋友！’

‘那么，世尊！您有意识、醒着，在下大雨、打响雷、闪电不断、霹雳震响的时候，竟然视而不见，听而不闻吗？’

‘是的，朋友！’

39. Now one time, Pukkusa, I was staying at Atuma, and had my abode in a barn there. And at that time there was a heavy rain, with thunder rolling, lightning flashing, and thunderbolts crashing. And two farmers who were brothers were killed close to the barn, together with four oxen, and a great crowd came forth from Atuma to the spot where they were killed.

40. Now at that time, Pukkusa, I had come out of the barn and was walking up and down in thought before the door. And a certain man from the great crowd approached me, respectfully greeted me, and stood at one side.

41. And I asked him: 'Why, brother, has this great crowd gathered together?' And he answered me: 'Just now, Lord, there was a heavy rain, with thunder rolling, lightning flashing, and thunderbolts crashing. And two farmers who were brothers were killed close by, together with four oxen. It is because of this that the great crowd has gathered. But where, Lord, were you?'

'I was here, brother.' 'Yet, Lord, did you not see it?' 'I did not see it, brother.' 'But the noise, Lord, you surely heard?' 'I did not hear it, brother.' Then that man asked me: 'Then, Lord, perhaps you slept?' 'No, brother, I was not sleeping.' 'Then, Lord, you were conscious?' 'I was, brother.' Then that man said: 'Then, Lord, while conscious and awake, in the midst of a heavy rain, with thunder rolling, lightning flashing, and thunderbolts crashing, you neither saw it nor heard the noise?' And I answered him, saying: 'I did not, brother.'

Atha kho, pukkusa, purisassa etadahosi – ‘acchariyaṃ vata bho, abbhutaṃ vata bho, santena vata bho pabbajitā vihārena viharanti. Yatra hi nāma saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva dakkhati, na pana saddaṃ sossatī’ti [suṇissati (syā.)]. Mayi uḷāraṃ pasādaṃ pavedetvā maṃ abhivādetvā padakkhiṇaṃ katvā pakkāmī”ti.

普库萨！那时，那个人心想：‘啊，真是稀有！啊，真是奇妙！出家人竟能安住于如此寂静的状态中！竟然有意识、醒着，在下大雨、打响雷、闪电不断、霹雳震响的时候，却视而不见，听而不闻！’他对我生起了极大的信心，向我行礼，右绕三匝后离去了。”

42. And to that man, Pukkusa, came the thought: 'Marvellous it is, most wonderful indeed it is, the state of calmness wherein abide those who have gone forth from the world!' And there arose in him great faith in me, and he respectfully saluted me, and keeping his right side towards me, he went his way."

Evaṃ vutte pukkuso mallaputto bhagavantaṃ etadavoca – “esāhaṃ, bhante, yo me āḷāre kālāme pasādo taṃ mahāvāte vā ophuṇāmi sīghasotāya [siṅghasotāya (ka.)] vā nadiyā pavāhemi. Abhikkantaṃ, bhante, abhikkantaṃ, bhante! Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.

听了这些话，末罗族人普库萨对世尊这样说：

“世尊！我对阿罗罗·迦摩罗的信心，现在就让它被大风吹散，被急流冲走吧！太好了，世尊！太好了，世尊！世尊！就像把倒下的扶起来，把遮盖的显露出来，给迷路的人指明道路，在黑暗中举起油灯让有眼睛的人能看见东西一样；世尊也同样用种种方式阐明了法。世尊！我现在皈依世尊，皈依法，皈依比丘僧团。愿世尊接受我为优婆塞，从今天起，尽形寿皈依。”

43. When this had been said, Pukkusa of the Malla clan said to the Blessed One: "The faith, Lord, that I had in Alara Kalama I now scatter to the mighty wind, I let it be carried away as by a flowing stream! Excellent, O Lord, most excellent, O Lord! It is as if, Lord, one were to set upright what had been overthrown, or to reveal what had been hidden, or to show the path to one who had gone astray, or to light a lamp in the darkness so that those having eyes might see — even so has the Blessed One set forth the Dhamma in many ways. And so, O Lord, I take my refuge in the Blessed One, the Dhamma, and the Community of Bhikkhus. May the Blessed One accept me as his disciple, one who has taken refuge until the end of life."

﹝第六十四卷 ➲﹞ 194. Atha kho pukkuso mallaputto aññataraṃ purisaṃ āmantesi – “iṅgha me tvaṃ, bhaṇe, siṅgīvaṇṇaṃ yugamaṭṭhaṃ dhāraṇīyaṃ āharā”ti. “Evaṃ, bhante”ti kho so puriso pukkusassa mallaputtassa paṭissutvā taṃ siṅgīvaṇṇaṃ yugamaṭṭhaṃ dhāraṇīyaṃ āhari [āharasi (ka.)]. Atha kho pukkuso mallaputto taṃ siṅgīvaṇṇaṃ yugamaṭṭhaṃ dhāraṇīyaṃ bhagavato upanāmesi – “idaṃ, bhante, siṅgīvaṇṇaṃ yugamaṭṭhaṃ dhāraṇīyaṃ, taṃ me bhagavā paṭiggaṇhātu anukampaṃ upādāyā”ti. “Tena hi, pukkusa, ekena maṃ acchādehi, ekena ānandan”ti. “Evaṃ, bhante”ti kho pukkuso mallaputto bhagavato paṭissutvā ekena bhagavantaṃ acchādeti, ekena āyasmantaṃ ānandaṃ. Atha kho bhagavā pukkusaṃ mallaputtaṃ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho pukkuso mallaputto bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

然后，末罗族人普库萨对一个侍从说：

“喂，请你给我拿来两件表面光滑、色泽金黄、可以穿着的衣料。”

那个侍从回答末罗族人普库萨：“好的，先生。”然后拿来了那两件表面光滑、色泽金黄、可以穿着的衣料。

于是，末罗族人普库萨将那两件表面光滑、色泽金黄、可以穿着的衣料，呈献给世尊，说：

“世尊！这是两件表面光滑、色泽金黄、可以穿着的衣料，愿世尊出于慈悲接受我的供养。”

“那么，普库萨！一件给我披上，一件给阿难披上。”

末罗族人普库萨回答世尊：

“好的，世尊。”

他便一件给世尊披上，一件给尊者阿难披上。

然后，世尊对末罗族人普库萨说法，使他得到启发、鼓励和欢喜。末罗族人普库萨因世尊的说法而得到启发、鼓励和欢喜，从座位上起来，向世尊行礼，右绕三匝后离去。

44. Then Pukkusa of the Malla clan spoke to a certain man, saying: "Bring me at once, friend, two sets of golden-hued robes, burnished and ready for wear." And the man answered him: "So be it, sir."

45. And when the robes were brought, Pukkusa of the Malla clan offered them to the Blessed One, saying: "May the Blessed One, O Lord, out of compassion, accept this from me." And the Blessed One said: "Robe me, then in one, Pukkusa, and in the other robe Ananda."

"So be it, Lord." And he thereupon robed the Blessed One in one, and in the other he robed the Venerable Ananda.

46. And then the Blessed One instructed Pukkusa of the Malla clan in the Dhamma, and roused, edified, and gladdened him. And after that, Pukkusa rose from his seat, respectfully saluted the Blessed One, and keeping his right side towards him, went his way.

﹝第六十五卷 ➲﹞ 195. Atha kho āyasmā ānando acirapakkante pukkuse mallaputte taṃ siṅgīvaṇṇaṃ yugamaṭṭhaṃ dhāraṇīyaṃ bhagavato kāyaṃ upanāmesi. Taṃ bhagavato kāyaṃ upanāmitaṃ hataccikaṃ viya [vītaccikaṃviya (sī. pī.)] khāyati. Atha kho āyasmā ānando bhagavantaṃ etadavoca – “acchariyaṃ, bhante, abbhutaṃ, bhante, yāva parisuddho, bhante, tathāgatassa chavivaṇṇo pariyodāto. Idaṃ, bhante, siṅgīvaṇṇaṃ yugamaṭṭhaṃ dhāraṇīyaṃ bhagavato kāyaṃ upanāmitaṃ hataccikaṃ viya khāyatī”ti. “Evametaṃ, ānanda, evametaṃ, ānanda dvīsu kālesu ativiya tathāgatassa kāyo parisuddho hoti chavivaṇṇo pariyodāto. Katamesu dvīsu? Yañca, ānanda, rattiṃ tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, yañca rattiṃ anupādisesāya nibbānadhātuyā parinibbāyati. Imesu kho, ānanda, dvīsu kālesu ativiya tathāgatassa kāyo parisuddho hoti chavivaṇṇo pariyodāto. Ajja kho, panānanda, rattiyā pacchime yāme kusinārāyaṃ upavattane mallānaṃ sālavane antarena [antare (syā.)] yamakasālānaṃ tathāgatassa parinibbānaṃ bhavissati [bhavissatīti (ka.)]. Āyāmānanda, yena kakudhā nadī tenupasaṅkamissāmā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.

这时，在末罗族人普库萨离开后不久，尊者阿难将那件表面光滑、色泽金黄的衣料给世尊披在身上。但当它披在世尊身上时，却显得失去了光泽。

于是，尊者阿难对世尊这样说：

“世尊！真是稀有！世尊！真是奇妙！如来的肤色是多么清净、多么明亮啊！世尊！这件表面光滑、色泽金黄的衣料，披在世尊身上时，竟然显得失去了光泽！”

“确实如此，阿难！确实如此，阿难！在两种时候，如来的身体会变得异常清净，肤色异常明亮。是哪两种时候呢？阿难！一是在如来证得无上正等正觉的那个晚上，二是在如来进入无余涅槃界的那个晚上。阿难！在这两种时候，如来的身体会变得异常清净，肤色异常明亮。

阿难！今天，就在今夜的后夜时分，在拘尸那罗城附近末罗人的娑罗林中，在双娑罗树之间，如来将要般涅槃。来，阿难！我们一起去卡库塔河吧。”

尊者阿难回答世尊：“好的，世尊。”

47. And soon after Pukkusa of the Malla clan had departed, the Venerable Ananda arranged the set of golden-hued robes, burnished and ready for wear, about the body of the Blessed One. But when the set of robes was arranged upon the body of the Blessed One, it became as though faded, and its splendor dimmed.

48. And the Venerable Ananda said to the Blessed One: "Marvellous it is, O Lord, most wonderful indeed it is, how clear and radiant the skin of the Tathagata appears! This set of golden-hued robes, burnished and ready for wear, Lord, now that it is arranged upon the body of the Blessed One seems to have become faded, its splendor dimmed."

49. "It is so, Ananda. There are two occasions, Ananda, when the skin of the Tathagata appears exceedingly clear and radiant. Which are these two? The night, Ananda, when the Tathagata becomes fully enlightened in unsurpassed, supreme Enlightenment, and the night when the Tathagata comes to his final passing away into the state of Nibbana in which no element of clinging remains. These, Ananda, are the two occasions on which the skin of the Tathagata appears exceedingly clear and radiant.

50. And now today, in the last watch of this very night, Ananda, in the Mallas' Sala Grove, in the vicinity of Kusinara, between two sala trees, the Tathagata will come to his Parinibbana. So now, Ananda, let us go to the Kakuttha River."

Siṅgīvaṇṇaṃ yugamaṭṭhaṃ, pukkuso abhihārayi;

Tena acchādito satthā, hemavaṇṇo asobhathāti.

那两件金色的光滑衣料，

是普库萨所带来供养；

导师披上它之后，

如黄金般闪耀。

51. Clad in Pukkusa's gift, the robes of gold, The Master's form was radiant to behold.

第五品 ✫ 沐俱多河 At the Kakuttha River [66]

﹝第六十六卷 ➲﹞ 196. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena kakudhā nadī tenupasaṅkami; upasaṅkamitvā kakudhaṃ nadiṃ ajjhogāhetvā nhatvā ca pivitvā ca paccuttaritvā yena ambavanaṃ tenupasaṅkami. Upasaṅkamitvā āyasmantaṃ cundakaṃ āmantesi – “iṅgha me tvaṃ, cundaka, catugguṇaṃ saṅghāṭiṃ paññapehi, kilantosmi, cundaka, nipajjissāmī”ti.

那时，世尊与大比丘僧众一起，前往卡库塔河。到了之后，进入卡库塔河沐浴、喝水，然后上岸，前往芒果园。到了之后，世尊告诉尊者纯陀迦（Cundaka）说：

“纯陀迦！请你把我的僧伽梨折成四叠铺好。我很疲倦，纯陀迦，想要躺下。”

52. Then the Blessed One went to the Kakuttha River together with a great community of bhikkhus.

53. And he went down into the water and bathed and drank. And coming forth from the water again, he went to the Mango Grove, and there spoke to the Venerable Cundaka, saying: "Please fold my upper robe in four, Cundaka, and lay it down. I am weary and would rest awhile."

“Evaṃ, bhante”ti kho āyasmā cundako bhagavato paṭissutvā catugguṇaṃ saṅghāṭiṃ paññapesi. Atha kho bhagavā dakkhiṇena passena sīhaseyyaṃ kappesi pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasikaritvā. Āyasmā pana cundako tattheva bhagavato purato nisīdi.

尊者纯陀迦回答世尊：“好的，世尊。”便将僧伽梨折成四叠铺好。

然后，世尊右胁而卧，以狮子卧姿，一脚叠在另一脚上，保持正念、正知，意念着起身的时间。而尊者纯陀迦就在世尊面前坐了下来。

"So be it, Lord." And Cundaka folded the robe in four and laid it down.

54. And the Blessed One lay down on his right side, in the lion's posture, resting one foot upon the other, and so disposed himself, mindfully and clearly comprehending, with the time for rising held in mind. And the Venerable Cundaka sat down right in front of the Blessed One.

Gantvāna buddho nadikaṃ kakudhaṃ,

Acchodakaṃ sātudakaṃ vippasannaṃ;

Ogāhi satthā akilantarūpo [sukilantarūpo (sī. pī.)],

Tathāgato appaṭimo ca [appaṭimodha (pī.)] loke.

Nhatvā ca pivitvā cudatāri satthā [pivitvā cundakena, pivitvā ca uttari (ka.)],

Purakkhato bhikkhugaṇassa majjhe;

Vattā [satthā (sī. syā. pī.)] pavattā bhagavā idha dhamme,

Upāgami ambavanaṃ mahesi.

Āmantayi cundakaṃ nāma bhikkhuṃ,

Catugguṇaṃ santhara me nipajjaṃ;

So codito bhāvitattena cundo,

Catugguṇaṃ santhari khippameva.

Nipajji satthā akilantarūpo,

Cundopi tattha pamukhe [samukhe (ka.)] nisīdīti.

佛陀来到卡库塔河，

河水清澈甘甜又明净；

导师虽然身体极疲惫，

但仍下到河中，世间无与伦比的如来。

沐浴饮水完毕上岸来，

走在比丘僧团的正中；

导师，法的宣讲者，世尊，

这位伟大的圣者走向芒果园。

他对比丘纯陀迦说道：

“为我铺设四叠的卧具。”

被导师（已完成修行者）所吩咐，

纯陀迦迅速将衣叠成四层铺好。

导师虽然身体极疲惫，仍躺下休息，

纯陀迦也坐在导师的面前。

55. The Buddha to Kakuttha's river came, Where cool and limpid flows the pleasant stream; There washed in water clear his weary frame The Buddha — he in all the world supreme! And having bathed and drank, the Teacher straight Crossed over, the bhikkhus thronging in his wake. Discoursing holy truths, the Master great Towards the Mango Grove his path did take. There to the elder Cundaka he spoke: "Lay down my robe, please, folded into four." Then the elder, swift as lightning stroke, Hastened the Teacher's bidding to obey. Weary, the Lord then lay down on the mat, And Cunda on the ground before him sat.

第六品 ✫ 安慰纯陀 Relieving Cunda's Remorse [67]

﹝第六十七卷 ➲﹞ 197. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – “siyā kho [yo kho (ka.)], panānanda, cundassa kammāraputtassa koci vippaṭisāraṃ uppādeyya – ‘tassa te, āvuso cunda, alābhā tassa te dulladdhaṃ, yassa te tathāgato pacchimaṃ piṇḍapātaṃ paribhuñjitvā parinibbuto’ti. Cundassa, ānanda, kammāraputtassa evaṃ vippaṭisāro paṭivinetabbo – ‘tassa te, āvuso cunda, lābhā tassa te suladdhaṃ, yassa te tathāgato pacchimaṃ piṇḍapātaṃ paribhuñjitvā parinibbuto. Sammukhā metaṃ, āvuso cunda, bhagavato sutaṃ sammukhā paṭiggahitaṃ – dve me piṇḍapātā samasamaphalā [samā samaphalā (ka.)] samavipākā [samasamavipākā (sī. syā. pī.)], ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṃsatarā ca. Katame dve? Yañca piṇḍapātaṃ paribhuñjitvā tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, yañca piṇḍapātaṃ paribhuñjitvā tathāgato anupādisesāya nibbānadhātuyā parinibbāyati. Ime dve piṇḍapātā samasamaphalā samavipākā, ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṃsatarā ca. Āyusaṃvattanikaṃ āyasmatā cundena kammāraputtena kammaṃ upacitaṃ, vaṇṇasaṃvattanikaṃ āyasmatā cundena kammāraputtena kammaṃ upacitaṃ, sukhasaṃvattanikaṃ āyasmatā cundena kammāraputtena kammaṃ upacitaṃ, yasasaṃvattanikaṃ āyasmatā cundena kammāraputtena kammaṃ upacitaṃ, saggasaṃvattanikaṃ āyasmatā cundena kammāraputtena kammaṃ upacitaṃ, ādhipateyyasaṃvattanikaṃ āyasmatā cundena kammāraputtena kammaṃ upacitan’ti. Cundassa, ānanda, kammāraputtassa evaṃ vippaṭisāro paṭivinetabbo”ti. Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

这时，世尊告诉尊者阿难说：

“阿难！也许会有人让铁匠的儿子纯陀心里后悔，对他说：‘纯陀朋友！这对你是损失，不是获得，因为如来吃了你的最后供养后就般涅槃了！’阿难！如果这样，应当这样消除铁匠的儿子纯陀的后悔：‘纯陀朋友！这对你是获得，是善得，因为如来吃了你的最后供养后才般涅槃的。纯陀朋友！这是我当面从世尊那里听到、当面领受的：“有两种布施，具有完全相同的果报，完全相同的异熟，比其他任何布施的果报和利益都更为巨大。是哪两种呢？一种是如来吃过之后证得无上正等正觉的布施，另一种是如来吃过之后进入无余涅槃界的布施。这两种布施具有完全相同的果报，完全相同的异熟，比其他任何布施的果报和利益都更为巨大。具寿纯陀，铁匠的儿子，已经积累了能带来长寿的业，已经积累了能带来美貌（好名声/种姓）的业，已经积累了能带来安乐的业，已经积累了能带来名声（荣耀）的业，已经积累了能带来生天的业，已经积累了能带来主权（统治权）的业。”’

阿难！应当这样消除铁匠的儿子纯陀的后悔。”

然后，世尊知道了这件事的意义，在那时诵出了这首自说偈：

56. Then the Blessed One spoke to the Venerable Ananda, saying: "It may come to pass, Ananda, that someone will cause remorse to Cunda the metalworker, saying: 'It is no gain to you, friend Cunda, but a loss, that it was from you the Tathagata took his last alms meal, and then came to his end.' Then, Ananda, the remorse of Cunda should be dispelled after this manner: 'It is a gain to you, friend Cunda, a blessing that the Tathagata took his last alms meal from you, and then came to his end. For, friend, face to face with the Blessed One I have heard and learned: "There are two offerings of food which are of equal fruition, of equal outcome, exceeding in grandeur the fruition and result of any other offerings of food. Which two? The one partaken of by the Tathagata before becoming fully enlightened in unsurpassed, supreme Enlightenment; and the one partaken of by the Tathagata before passing into the state of Nibbana in which no element of clinging remains. By his deed the worthy Cunda has accumulated merit which makes for long life, beauty, well being, glory, heavenly rebirth, and sovereignty."' Thus, Ananda, the remorse of Cunda the metalworker should be dispelled."

57. Then the Blessed One, understanding that matter, breathed forth the solemn utterance:

“Dadato puññaṃ pavaḍḍhati,

Saṃyamato veraṃ na cīyati;

Kusalo ca jahāti pāpakaṃ,

Rāgadosamohakkhayā sanibbuto”ti.

布施之人功德增，

克己之人怨恨息；

贤善之人弃罪恶，

贪欲、嗔恨、愚痴灭，

他便寂静证涅槃。

Who gives, his virtues shall increase; Who is self-curbed, no hatred bears; Whoso is skilled in virtue, evil shuns, And by the rooting out of lust and hate And all delusion, comes to be at peace.

Catuttho bhāṇavāro.

[56~67] 第四诵品结束

第五诵品 拘尸那罗 Part Five: At Kusinara [68~85]

～记述佛陀在拘尸那罗城外，金轮河边，娑罗林即将涅槃之事～

第一品 ✫ 娑罗双树 Yamakasālā / Last Place of Rest [68~69]

﹝第六十八卷 ➲﹞ 198. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – “āyāmānanda, yena hiraññavatiyā nadiyā pārimaṃ tīraṃ, yena kusinārā upavattanaṃ mallānaṃ sālavanaṃ tenupasaṅkamissāmā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena hiraññavatiyā nadiyā pārimaṃ tīraṃ, yena kusinārā upavattanaṃ mallānaṃ sālavanaṃ tenupasaṅkami. Upasaṅkamitvā āyasmantaṃ ānandaṃ āmantesi – “iṅgha me tvaṃ, ānanda, antarena yamakasālānaṃ uttarasīsakaṃ mañcakaṃ paññapehi, kilantosmi, ānanda, nipajjissāmī”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā antarena yamakasālānaṃ uttarasīsakaṃ mañcakaṃ paññapesi. Atha kho bhagavā dakkhiṇena passena sīhaseyyaṃ kappesi pāde pādaṃ accādhāya sato sampajāno.

那时，世尊对尊者阿难说：

“来，阿难！我们到金轮河的对岸去，到拘尸那罗末罗族的娑罗林去。”

尊者阿难回答世尊：“好的，世尊。”那时，世尊与众多比丘僧众一起，前往金轮河的对岸，到拘尸那罗末罗族的娑罗林。到了之后，世尊对尊者阿难说：

“阿难！请你为我在双娑罗树之间铺设卧床，头朝北方。阿难！我累了，想要躺下。”

尊者阿难回答世尊：“好的，世尊。”于是就在双娑罗树之间铺设了卧床，头朝北方。

那时，世尊右胁而卧，像狮子一样，双足交叠，保持正念正知。

1. Then the Blessed One addressed the Venerable Ananda, saying: "Come, Ananda, let us cross to the farther bank of the Hiraññavati, and go to the Mallas' Sala Grove, in the vicinity of Kusinara."

"So be it, Lord."

2. And the Blessed One, together with a large company of bhikkhus, went to the further bank of the river Hiraññavati, to the Sala Grove of the Mallas, in the vicinity of Kusinara. And there he spoke to the Venerable Ananda, saying:

3. "Please, Ananda, prepare for me a couch between the twin sala trees, with the head to the north. I am weary, Ananda, and want to lie down."

"So be it, Lord." And the Venerable Ananda did as the Blessed One asked him to do.

Then the Blessed One lay down on his right side, in the lion's posture, resting one foot upon the other, and so disposed himself, mindfully and clearly comprehending.

Tena kho pana samayena yamakasālā sabbaphāliphullā honti akālapupphehi. Te tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi mandāravapupphāni antalikkhā papatanti, tāni tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi candanacuṇṇāni antalikkhā papatanti, tāni tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi tūriyāni antalikkhe vajjanti tathāgatassa pūjāya. Dibbānipi saṅgītāni antalikkhe vattanti tathāgatassa pūjāya.

那时，双娑罗树虽然不是花季，却开满了花。这些花为了供养如来，纷纷散落、飘落在如来身上；天界的曼陀罗花也从空中落下，为了供养如来，纷纷散落、飘落在如来身上；天界的旃檀香粉也从空中落下，为了供养如来，纷纷散落、飘落在如来身上；天界的乐器为了供养如来，在空中奏响；天界的歌声为了供养如来，也在空中唱响。

4. At that time the twin sala trees broke out in full bloom, though it was not the season of flowering. And the blossoms rained upon the body of the Tathagata and dropped and scattered and were strewn upon it in worship of the Tathagata. And celestial mandarava flowers and heavenly sandalwood powder from the sky rained down upon the body of the Tathagata, and dropped and scattered and were strewn upon it in worship of the Tathagata. And the sound of heavenly voices and heavenly instruments made music in the air out of reverence for the Tathagata.

﹝第六十九卷 ➲﹞ 199. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – “sabbaphāliphullā kho, ānanda, yamakasālā akālapupphehi. Te tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi mandāravapupphāni antalikkhā papatanti, tāni tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi candanacuṇṇāni antalikkhā papatanti, tāni tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi tūriyāni antalikkhe vajjanti tathāgatassa pūjāya. Dibbānipi saṅgītāni antalikkhe vattanti tathāgatassa pūjāya. Na kho, ānanda, ettāvatā tathāgato sakkato vā hoti garukato vā mānito vā pūjito vā apacito vā. Yo kho, ānanda, bhikkhu vā bhikkhunī vā upāsako vā upāsikā vā dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, so tathāgataṃ sakkaroti garuṃ karoti māneti pūjeti apaciyati [idaṃ padaṃ sīsyāipotthakesu na dissati], paramāya pūjāya. Tasmātihānanda, dhammānudhammappaṭipannā viharissāma sāmīcippaṭipannā anudhammacārinoti. Evañhi vo, ānanda, sikkhitabban”ti.

那时，世尊对尊者阿难说：

“阿难！双娑罗树虽然不是花季，却开满了花，为了供养如来，纷纷散落、飘落在如来身上；天界的曼陀罗花也从空中落下，为了供养如来，纷纷散落、飘落在如来身上；天界的旃檀香粉也从空中落下，为了供养如来，纷纷散落、飘落在如来身上；天界的乐器为了供养如来，在空中奏响；天界的歌声为了供养如来，也在空中唱响。阿难！这样对如来并非最适宜的尊敬、尊重、崇敬与供养。阿难！无论是比丘、比丘尼、在家男信徒（优婆塞）、在家女信徒（优婆夷），若能遵行正法，实践与法相应的行为，保持正直，遵循法与律而行，这才是对如来至高无上的尊敬、尊重、崇敬与供养。所以，阿难！你们应当这样学习：‘我们将遵行正法，实践与法相应的行为，保持正直，遵循法与律而行。’”

5. And the Blessed One spoke to the Venerable Ananda, saying: "Ananda, the twin sala trees are in full bloom, though it is not the season of flowering. And the blossoms rain upon the body of the Tathagata and drop and scatter and are strewn upon it in worship of the Tathagata. And celestial coral flowers and heavenly sandalwood powder from the sky rain down upon the body of the Tathagata, and drop and scatter and are strewn upon it in worship of the Tathagata. And the sound of heavenly voices and heavenly instruments makes music in the air out of reverence for the Tathagata.

6. Yet it is not thus, Ananda, that the Tathagata is respected, venerated, esteemed, worshipped, and honored in the highest degree. But, Ananda, whatever bhikkhu or bhikkhuni, layman or laywoman, abides by the Dhamma, lives uprightly in the Dhamma, walks in the way of the Dhamma, it is by such a one that the Tathagata is respected, venerated, esteemed, worshipped, and honored in the highest degree. Therefore, Ananda, thus should you train yourselves: 'We shall abide by the Dhamma, live uprightly in the Dhamma, walk in the way of the Dhamma.'"

第二品 ✫ 诸天悲伤 Upavāṇatthero / The Grief of the Gods [70~71]

﹝第七十卷 ➲﹞ 200. Tena kho pana samayena āyasmā upavāṇo bhagavato purato ṭhito hoti bhagavantaṃ bījayamāno. Atha kho bhagavā āyasmantaṃ upavāṇaṃ apasāresi – “apehi, bhikkhu, mā me purato aṭṭhāsī”ti. Atha kho āyasmato ānandassa etadahosi – “ayaṃ kho āyasmā upavāṇo dīgharattaṃ bhagavato upaṭṭhāko santikāvacaro samīpacārī. Atha ca pana bhagavā pacchime kāle āyasmantaṃ upavāṇaṃ apasāreti – ‘apehi bhikkhu, mā me purato aṭṭhāsī’ti. Ko nu kho hetu, ko paccayo, yaṃ bhagavā āyasmantaṃ upavāṇaṃ apasāreti – ‘apehi, bhikkhu, mā me purato aṭṭhāsī’”ti? Atha kho āyasmā ānando bhagavantaṃ etadavoca – “ayaṃ, bhante, āyasmā upavāṇo dīgharattaṃ bhagavato upaṭṭhāko santikāvacaro samīpacārī. Atha ca pana bhagavā pacchime kāle āyasmantaṃ upavāṇaṃ apasāreti – ‘apehi, bhikkhu, mā me purato aṭṭhāsī’ti. Ko nu kho, bhante, hetu, ko paccayo, yaṃ bhagavā āyasmantaṃ upavāṇaṃ apasāreti – ‘apehi, bhikkhu, mā me purato aṭṭhāsī’”ti? “Yebhuyyena, ānanda, dasasu lokadhātūsu devatā sannipatitā tathāgataṃ dassanāya. Yāvatā, ānanda, kusinārā upavattanaṃ mallānaṃ sālavanaṃ samantato dvādasa yojanāni, natthi so padeso vālaggakoṭinitudanamattopi mahesakkhāhi devatāhi apphuṭo. Devatā, ānanda, ujjhāyanti – ‘dūrā ca vatamha āgatā tathāgataṃ dassanāya. Kadāci karahaci tathāgatā loke uppajjanti arahanto sammāsambuddhā. Ajjeva rattiyā pacchime yāme tathāgatassa parinibbānaṃ bhavissati. Ayañca mahesakkho bhikkhu bhagavato purato ṭhito ovārento, na mayaṃ labhāma pacchime kāle tathāgataṃ dassanāyā’”ti.

那时，尊者优波摩那站在世尊面前，用扇子为世尊扇风。世尊（示意）尊者优波摩那离开，说：“比丘！离开，不要站在我前面。”

这时，尊者阿难心里想：“这位尊者优波摩那长久以来侍奉世尊，亲近随侍左右。然而，现在世尊即将涅槃，却（示意）尊者优波摩那离开：‘比丘！离开，不要站在我前面。’是什么原因，什么缘由，世尊要（示意）优波摩那离开，说：‘比丘！离开，不要站在我前面’呢？”

于是，尊者阿难就这样对世尊说：

“世尊！尊者优波摩那长久以来侍奉世尊，亲近随侍左右。然而，现在世尊即将涅槃，却（示意）尊者优波摩那离开：‘比丘！离开，不要站在我前面。’世尊，是什么原因，什么缘由，世尊要（示意）尊者优波摩那离开，说：‘比丘！离开，不要站在我前面’呢？”

“阿难！十方世界中，绝大多数的天神都聚集前来瞻仰如来。阿难！围绕着拘尸那罗末罗族的娑罗林，方圆十二由旬之内，没有哪怕是针尖大小的地方，不被大威神力的天神们所充满。阿难！这些天神们在抱怨：‘我们真是从遥远的地方来瞻仰如来。（要知道）如来、阿罗汉、正等正觉者在世间出现是非常稀有的。就在今天夜晚的最后时分，如来就要般涅槃了。而这位有大威神力的比丘，却挡在世尊前面，使得我们在最后时刻无法瞻仰如来。’阿难！天神们这样抱怨。”

7. At that time the Venerable Upavana was standing before the Blessed One, fanning him. And the Blessed One rebuked him, saying: "Move aside, bhikkhu, do not stand in front of me."

8. And to the Venerable Ananda came the thought: "This Venerable Upavana has been in attendance on the Blessed One for a long time, closely associating with him and serving him. Yet now, right at the end, the Blessed One rebukes him. What now could be the reason, what the cause for the Blessed One to rebuke the Venerable Upavana, saying: 'Move aside, bhikkhu, do not stand in front of me'?"

9-10. And the Venerable Ananda told his thought to the Blessed One. The Blessed One said: "Throughout the tenfold world-system, Ananda, there are hardly any of the deities that have not gathered together to look upon the Tathagata. For a distance of twelve yojanas around the Sala Grove of the Mallas in the vicinity of Kusinara there is not a spot that could be pricked with the tip of a hair that is not filled with powerful deities. And these deities, Ananda, are complaining: 'From afar have we come to look upon the Tathagata. For rare in the world is the arising of Tathagatas, Arahants, Fully Enlightened Ones. And this day, in the last watch of the night, the Tathagata's Parinibbana will come about. But this bhikkhu of great powers has placed himself right in front of the Blessed One, concealing him, so that now, at the very end, we are prevented from looking upon him.' Thus, Ananda, the deities complain."

﹝第七十一卷 ➲﹞ 201. “Kathaṃbhūtā pana, bhante, bhagavā devatā manasikarotī”ti [manasi karontīti (syā. ka.)]? “Santānanda, devatā ākāse pathavīsaññiniyo kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṃ papatanti [chinnaṃpādaṃviya papatanti (syā.)], āvaṭṭanti, vivaṭṭanti – ‘atikhippaṃ bhagavā parinibbāyissati, atikhippaṃ sugato parinibbāyissati, atikhippaṃ cakkhuṃ [cakkhumā (syā. ka.)] loke antaradhaṃāyissatī’ti.

“那么，世尊！您所察觉的天神们是怎样的状态呢？”

“阿难！有些天神在空中，心系着大地（世俗念头），他们披散着头发哭泣，伸着手臂哭泣，像被砍倒一样倒在地上，翻滚哭泣，说：‘世尊的般涅槃太快了！善逝的般涅槃太快了！世间的慧眼消失得太快了！’”

11. "Of what kind of deities, Lord, is the Blessed One aware?"

12-13. "There are deities, Ananda, in space …

“Santānanda, devatā pathaviyaṃ pathavīsaññiniyo kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṃ papatanti, āvaṭṭanti, vivaṭṭanti – ‘atikhippaṃ bhagavā parinibbāyissati, atikhippaṃ sugato parinibbāyissati, atikhippaṃ cakkhuṃ loke antaradhāyissatī’”ti.

“阿难！有些天神在地上，心系着大地（世俗念头），他们也披散着头发哭泣，伸着手臂哭泣，像被砍倒一样倒在地上，翻滚哭泣，说：‘如来的般涅槃太快了！善逝的般涅槃太快了！世间的慧眼消失得太快了！’”

… and on earth, who are earthly-minded; with dishevelled hair they weep, with uplifted arms they weep; flinging themselves on the ground, they roll from side to side, lamenting: 'Too soon has the Blessed One come to his Parinibbana! Too soon has the Happy One come to his Parinibbana! Too soon will the Eye of the World vanish from sight!'

“Yā pana tā devatā vītarāgā, tā satā sampajānā adhivāsenti – ‘aniccā saṅkhārā, taṃ kutettha labbhā’”ti.

“而那些已经离欲、没有贪爱的天神们，则保持正念正知，平静地忍受着，心里明白：‘诸行无常，（要其不灭）怎么可能得到呢！’”

14. "But those deities who are freed from passion, mindful and comprehending, reflect in this way: 'Impermanent are all compounded things. How could this be otherwise?'"

第三品 ✫ 增益善心 Ananda's Concern [72]

﹝第七十二卷 ➲﹞ 202. “Pubbe, bhante, disāsu vassaṃ vuṭṭhā [vassaṃvutthā (sī. syā. kaṃ. pī.)] bhikkhū āgacchanti tathāgataṃ dassanāya. Te mayaṃ labhāma manobhāvanīye bhikkhū dassanāya, labhāma payirupāsanāya. Bhagavato pana mayaṃ, bhante, accayena na labhissāma manobhāvanīye bhikkhū dassanāya, na labhissāma payirupāsanāyā”ti.

“世尊！过去在各地结束雨季安居后，比丘们都会前来拜见如来。那时我们有机会见到并侍奉这些令人心生敬意的比丘们。但是，世尊，在您般涅槃之后，我们将不再有机会见到并侍奉这些令人心生敬意的比丘们了。”

15. "Formerly, Lord, on leaving their quarters after the rains, the bhikkhus would set forth to see the Tathagata, and to us there was the gain and benefit of receiving and associating with those very revered bhikkhus who came to have audience with the Blessed One and to wait upon him. But, Lord, after the Blessed One has gone, we shall no longer have that gain and benefit."

第四品 ✫ 四处圣地 Catusaṃvejanīyaṭṭhānāni / Four Places of Pilgrimage [72]

“Cattārimāni, ānanda, saddhassa kulaputtassa dassanīyāni saṃvejanīyāni ṭhānāni. Katamāni cattāri? ‘Idha tathāgato jāto’ti, ānanda, saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ. ‘Idha tathāgato anuttaraṃ sammāsambodhiṃ abhisambuddho’ti, ānanda, saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ. ‘Idha tathāgatena anuttaraṃ dhammacakkaṃ pavattitan’ti, ānanda, saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ. ‘Idha tathāgato anupādisesāya nibbānadhātuyā parinibbuto’ti, ānanda, saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ. Imāni kho, ānanda, cattāri saddhassa kulaputtassa dassanīyāni saṃvejanīyāni ṭhānāni.

“阿难！有这四个地方，是具有信心的善男子、善女人应当瞻仰、能引生宗教情感的地方。是哪四个呢？阿难！‘如来在此处诞生。’这是有信心的善男子、善女人应当瞻仰、能引生宗教情感的地方。

阿难！‘如来在此处证悟无上正等正觉。’这是有信心的善男子、善女人应当瞻仰、能引生宗教情感的地方。

阿难！‘如来在此处初转无上法轮。’这是有信心的善男子、善女人应当瞻仰、能引生宗教情感的地方。

阿难！‘如来在此处进入无余涅槃界而般涅槃。’这是有信心的善男子、善女人应当瞻仰、能引生宗教情感的地方。

阿难！这四个就是有信心的善男子、善女人应当瞻仰、能引生宗教情感的地方。

16. "There are four places, Ananda, that a pious person should visit and look upon with feelings of reverence. What are the four?

17. 'Here the Tathagata was born!' This, Ananda, is a place that a pious person should visit and look upon with feelings of reverence.

18. 'Here the Tathagata became fully enlightened in unsurpassed, supreme Enlightenment!' This, Ananda, is a place that a pious person should visit and look upon with feelings of reverence.

19. 'Here the Tathagata set rolling the unexcelled Wheel of the Dhamma!' This, Ananda, is a place that a pious person should visit and look upon with feelings of reverence.

20. 'Here the Tathagata passed away into the state of Nibbana in which no element of clinging remains!' This, Ananda, is a place that a pious person should visit and look upon with feelings of reverence.

21. These, Ananda, are the four places that a pious person should visit and look upon with feelings of reverence.

Āgamissanti kho, ānanda, saddhā bhikkhū bhikkhuniyo upāsakā upāsikāyo – ‘idha tathāgato jāto’tipi, ‘idha tathāgato anuttaraṃ sammāsambodhiṃ abhisambuddho’tipi, ‘idha tathāgatena anuttaraṃ dhammacakkaṃ pavattitan’tipi, ‘idha tathāgato anupādisesāya nibbānadhātuyā parinibbuto’tipi. Ye hi keci, ānanda, cetiyacārikaṃ āhiṇḍantā pasannacittā kālaṅkarissanti, sabbe te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissantī”ti.

阿难！将来会有具足信心的比丘、比丘尼、在家男信徒、在家女信徒前来朝礼：‘这里是如来诞生的地方，’‘这里是如来证悟无上正等正觉的地方，’‘这里是如来初转无上法轮的地方，’‘这里是如来般涅槃的地方。’

阿难！任何人若在朝礼这些圣地的旅途中，心怀虔敬地去世，他们所有人都会在身体败坏、死亡之后，投生到善趣、天界之中。”

And truly there will come to these places, Ananda, pious bhikkhus and bhikkhunis, laymen and laywomen, reflecting: 'Here the Tathagata was born! Here the Tathagata became fully enlightened in unsurpassed, supreme Enlightenment! Here the Tathagata set rolling the unexcelled Wheel of the Dhamma! Here the Tathagata passed away into the state of Nibbana in which no element of clinging remains!'

22. And whoever, Ananda, should die on such a pilgrimage with his heart established in faith, at the breaking up of the body, after death, will be reborn in a realm of heavenly happiness."

第五品 ✫ 阿难提问 Ānandapucchākathā [73~75]

﹝第七十三卷 ➲﹞ 203. “Kathaṃ mayaṃ, bhante, mātugāme paṭipajjāmā”ti? “Adassanaṃ, ānandā”ti. “Dassane, bhagavā, sati kathaṃ paṭipajjitabban”ti? “Anālāpo, ānandā”ti. “Ālapantena pana, bhante, kathaṃ paṭipajjitabban”ti? “Sati, ānanda, upaṭṭhāpetabbā”ti.

“世尊！我们对待女性，应该如何行事？”

“阿难！不去看。”

“世尊！如果看到了，应该如何行事？”

“阿难！不交谈。”

“世尊！如果她们对我们说话时，应该如何行事？”

“阿难！那时应当保持正念警觉。”

23. Then the Venerable Ananda said to the Blessed One: "How, Lord, should we conduct ourselves towards women?"

"Do not see them, Ananda."

"But, Lord, if we do see them?"

"Do not speak, Ananda."

"But, Lord, if they should speak to us?"

"Then, Ananda, you should establish mindfulness."

﹝第七十四卷 ➲﹞ 204. “Kathaṃ mayaṃ, bhante, tathāgatassa sarīre paṭipajjāmā”ti? “Abyāvaṭā tumhe, ānanda, hotha tathāgatassa sarīrapūjāya. Iṅgha tumhe, ānanda, sāratthe ghaṭatha anuyuñjatha [sadatthe anuyuñjatha (sī. syā.), sadatthaṃ anuyuñjatha (pī.), sāratthe anuyuñjatha (ka.)], sāratthe appamattā ātāpino pahitattā viharatha. Santānanda, khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi tathāgate abhippasannā, te tathāgatassa sarīrapūjaṃ karissantī”ti.

“世尊！我们对如来的遗体，应该如何处理呢？”

“阿难！你们不必操心供养如来遗体的事情。来，阿难！你们应当为自己的真正利益而努力、勤修，为自己的真正利益保持不放逸、精勤、专心致志地安住。阿难！有具足智慧的刹帝利、婆罗门、居士们对如来怀有深厚的信心，他们将会供养如来的遗体。”

24. Then the Venerable Ananda said: "How should we act, Lord, respecting the body of the Tathagata?"

"Do not hinder yourselves, Ananda, to honor the body of the Tathagata. Rather you should strive, Ananda, and be zealous on your own behalf, for your own good. Unflinchingly, ardently, and resolutely you should apply yourselves to your own good. For there are, Ananda, wise nobles, wise brahmans, and wise householders who are devoted to the Tathagata, and it is they who will render the honor to the body of the Tathagata."

﹝第七十五卷 ➲﹞ 205. “Kathaṃ pana, bhante, tathāgatassa sarīre paṭipajjitabban”ti? “Yathā kho, ānanda, rañño cakkavattissa sarīre paṭipajjanti, evaṃ tathāgatassa sarīre paṭipajjitabban”ti. “Kathaṃ pana, bhante, rañño cakkavattissa sarīre paṭipajjantī”ti? “Rañño, ānanda, cakkavattissa sarīraṃ ahatena vatthena veṭhenti, ahatena vatthena veṭhetvā vihatena kappāsena veṭhenti, vihatena kappāsena veṭhetvā ahatena vatthena veṭhenti. Etenupāyena pañcahi yugasatehi rañño cakkavattissa sarīraṃ [sarīre (syā. ka.)] veṭhetvā āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujjitvā sabbagandhānaṃ citakaṃ karitvā rañño cakkavattissa sarīraṃ jhāpenti. Cātumahāpathe [cātummahāpathe (sī. syā. kaṃ. pī.)] rañño cakkavattissa thūpaṃ karonti. Evaṃ kho, ānanda, rañño cakkavattissa sarīre paṭipajjanti. Yathā kho, ānanda, rañño cakkavattissa sarīre paṭipajjanti, evaṃ tathāgatassa sarīre paṭipajjitabbaṃ. Cātumahāpathe tathāgatassa thūpo kātabbo. Tattha ye mālaṃ vā gandhaṃ vā cuṇṇakaṃ [vaṇṇakaṃ (sī. pī.)] vā āropessanti vā abhivādessanti vā cittaṃ vā pasādessanti tesaṃ taṃ bhavissati dīgharattaṃ hitāya sukhāya.

“那么，世尊！应该如何处理如来的遗体呢？”

“阿难！如同处理转轮圣王的遗体那样，也应当如此处理如来的遗体。”

“那么，世尊，他们是如何处理转轮圣王的遗体的呢？”

“阿难！他们用新净的麻布包裹转轮圣王的遗体，包裹好后，再用洁净的棉絮包裹，之后再用新净的麻布包裹。用这种方法，（交替使用麻布和棉絮）各五百层来包裹转轮圣王的遗体。然后将其放入铁制的油棺中，再盖上另一个铁制的棺盖。接着堆积各种香木（作为柴堆），火化转轮圣王的遗体。并在大的十字路口，为转轮圣王建造塔（窣堵波）。阿难！这就是处理转轮圣王遗体的方法。

阿难！如同处理转轮圣王遗体的方法，也应当如此处理如来的遗体。应在大的十字路口为如来建造塔。若有人在那里供奉花鬘、香、香粉，或顶礼膜拜，或内心生起清净的信心，这将在长久的时间里给他们带来利益和安乐。

25. Then the Venerable Ananda said: "But how, Lord, should they act respecting the body of the Tathagata?"

"After the same manner, Ananda, as towards the body of a universal monarch."

"But how, Lord, do they act respecting the body of a universal monarch?"

26. "The body of a universal monarch, Ananda, is first wrapped round with new linen, and then with teased cotton wool, and so it is done up to five hundred layers of linen and five hundred of cotton wool. When that is done, the body of the universal monarch is placed in an iron oil vessel, which is enclosed in another iron vessel, a funeral pyre is built of all kinds of perfumed woods, and so the body of the universal monarch is burned; and at a crossroads a stupa is raised for the universal monarch. So it is done, Ananda, with the body of a universal monarch. And even, Ananda, as with the body of a universal monarch, so should it be done with the body of the Tathagata; and at a crossroads also a stupa should be raised for the Tathagata. And whosoever shall bring to that place garlands or incense or sandalpaste, or pay reverence, and whose mind becomes calm there — it will be to his well being and happiness for a long time.

第六品 ✫ 四种圣塔 Thūpārahapuggalo [76]

﹝第七十六卷 ➲﹞ 206. “Cattārome, ānanda, thūpārahā. Katame cattāro? Tathāgato arahaṃ sammāsambuddho thūpāraho, paccekasambuddho thūpāraho, tathāgatassa sāvako thūpāraho, rājā cakkavattī [cakkavatti (syā. ka.)] thūpārahoti.

阿难！有这四种人，值得为他们建造塔。是哪四种呢？

如来、阿罗汉、正等正觉者，值得为他造塔；辟支佛（独觉者），值得为他造塔；如来的声闻弟子（阿罗汉），值得为他造塔；转轮圣王，值得为他造塔。

27. There are four persons, Ananda, who are worthy of a stupa. Who are those four? A Tathagata, an Arahant, a Fully Enlightened One is worthy of a stupa; so also is a Paccekabuddha, and a disciple of a Tathagata, and a universal monarch.

“Kiñcānanda, atthavasaṃ paṭicca tathāgato arahaṃ sammāsambuddho thūpāraho? ‘Ayaṃ tassa bhagavato arahato sammāsambuddhassa thūpo’ti, ānanda, bahujanā cittaṃ pasādenti. Te tattha cittaṃ pasādetvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Idaṃ kho, ānanda, atthavasaṃ paṭicca tathāgato arahaṃ sammāsambuddho thūpāraho.

阿难！基于何种理由，如来、阿罗汉、正等正觉者值得为他造塔呢？阿难！当许多人想到：‘这是那位世尊、阿罗汉、正等正觉者的塔’时，内心会生起清净的信心。他们在那里生起清净心之后，在身体败坏、死亡之后，能投生到善趣、天界。阿难！正是基于这个理由，如来、阿罗汉、正等正觉者值得为他造塔。

28-31. "And why, Ananda, is a Tathagata, an Arahant, a Fully Enlightened One worthy of a stupa? Because, Ananda, at the thought: 'This is the stupa of that Blessed One, Arahant, Fully Enlightened One!' the hearts of many people will be calmed and made happy; and so calmed and with their minds established in faith therein, at the breaking up of the body, after death, they will be reborn in a realm of heavenly happiness.

Kiñcānanda, atthavasaṃ paṭicca paccekasambuddho thūpāraho? ‘Ayaṃ tassa bhagavato paccekasambuddhassa thūpo’ti, ānanda, bahujanā cittaṃ pasādenti. Te tattha cittaṃ pasādetvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Idaṃ kho, ānanda, atthavasaṃ paṭicca paccekasambuddho thūpāraho.

再者，阿难！基于何种理由，辟支佛值得为他造塔呢？当许多人想到：‘这是那位世尊、辟支佛的塔’时，阿难！内心会生起清净的信心。他们在那里生起清净心之后，在身体败坏、死亡之后，能投生到善趣、天界。阿难！正是基于这个理由，辟支佛值得为他造塔。

… And so also at the thought: 'This is the stupa of that Paccekabuddha!' …

Kiñcānanda, atthavasaṃ paṭicca tathāgatassa sāvako thūpāraho? ‘Ayaṃ tassa bhagavato arahato sammāsambuddhassa sāvakassa thūpo’ti ānanda, bahujanā cittaṃ pasādenti. Te tattha cittaṃ pasādetvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Idaṃ kho, ānanda, atthavasaṃ paṭicca tathāgatassa sāvako thūpāraho.

再者，阿难！基于何种理由，如来的声闻弟子值得为他造塔呢？当许多人想到：‘这是那位世尊、阿罗汉、正等正觉者的声闻弟子的塔’时，阿难！内心会生起清净的信心。他们在那里生起清净心之后，在身体败坏、死亡之后，能投生到善趣、天界。阿难！正是基于这个理由，如来的声闻弟子值得为他造塔。

… or 'This is the stupa of a disciple of that Tathagata, Arahant, Fully Enlightened One!' …

Kiñcānanda, atthavasaṃ paṭicca rājā cakkavattī thūpāraho? ‘Ayaṃ tassa dhammikassa dhammarañño thūpo’ti, ānanda, bahujanā cittaṃ pasādenti. Te tattha cittaṃ pasādetvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Idaṃ kho, ānanda, atthavasaṃ paṭicca rājā cakkavattī thūpāraho. Ime kho, ānanda cattāro thūpārahā”ti.

再者，阿难！基于何种理由，转轮圣王值得为他造塔呢？当许多人想到：‘这是那位如法的法王的塔’时，阿难！内心会生起清净的信心。他们在那里生起清净心之后，在身体败坏、死亡之后，能投生到善趣、天界。阿难！正是基于这个理由，转轮圣王值得为他造塔。

阿难！这四种人，是值得为他们建造塔的。”

… or 'This is the stupa of that righteous monarch who ruled according to Dhamma!' — the hearts of many people are calmed and made happy; and so calmed and with their minds established in faith therein, at the breaking up of the body, after death, they will be reborn in a realm of heavenly happiness. And it is because of this, Ananda, that these four persons are worthy of a stupa."

第七品 ✫ 阿难恸哭 Ananda's Grief [77]

﹝第七十七卷 ➲﹞ 207. Atha kho āyasmā ānando vihāraṃ pavisitvā kapisīsaṃ ālambitvā rodamāno aṭṭhāsi – “ahañca vatamhi sekho sakaraṇīyo, satthu ca me parinibbānaṃ bhavissati, yo mama anukampako”ti. Atha kho bhagavā bhikkhū āmantesi – “kahaṃ nu kho, bhikkhave, ānando”ti? “Eso, bhante, āyasmā ānando vihāraṃ pavisitvā kapisīsaṃ ālambitvā rodamāno ṭhito – ‘ahañca vatamhi sekho sakaraṇīyo, satthu ca me parinibbānaṃ bhavissati, yo mama anukampako’”ti. Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi – “ehi tvaṃ, bhikkhu, mama vacanena ānandaṃ āmantehi – ‘satthā taṃ, āvuso ānanda, āmantetī’”ti. “Evaṃ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ etadavoca – “satthā taṃ, āvuso ānanda, āmantetī”ti. “Evamāvuso”ti kho āyasmā ānando tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca – “alaṃ, ānanda, mā soci mā paridevi, nanu etaṃ, ānanda, mayā paṭikacceva akkhātaṃ – ‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo’; taṃ kutettha, ānanda, labbhā. Yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ vata tathāgatassāpi sarīraṃ mā palujjī’ti netaṃ ṭhānaṃ vijjati. Dīgharattaṃ kho te, ānanda, tathāgato paccupaṭṭhito mettena kāyakammena hitena sukhena advayena appamāṇena, mettena vacīkammena hitena sukhena advayena appamāṇena, mettena manokammena hitena sukhena advayena appamāṇena. Katapuññosi tvaṃ, ānanda, padhānamanuyuñja, khippaṃ hohisi anāsavo”ti.

这时，尊者阿难走进住所，靠着门框，站着哭泣道：“我还是个有学（尚未证得阿罗汉果）、还有未竟之事（需要修行）的人，而如此慈悲于我的导师，却即将般涅槃了！”

那时，世尊问众比丘：“比丘们，阿难在哪里呢？”

“世尊！那位尊者阿难走进住所，靠着门框，站着哭泣，说：‘我还是个有学、还有未竟之事的人，而如此慈悲于我的导师，却即将般涅槃了。’”

于是，世尊叫来一位比丘，吩咐道：“来，比丘！你用我的名义去叫阿难：‘朋友阿难，导师叫你。’”

那位比丘回答世尊：“好的，世尊。”然后前往尊者阿难所在之处；到了之后，对尊者阿难说：“朋友阿难，导师叫你。”

尊者阿难回答那位比丘：“好的，朋友！”然后尊者阿难便前往世尊所在之处；到了之后，顶礼世尊，然后在一旁坐下。

世尊对坐在一旁的尊者阿难说：

“够了，阿难！不要忧伤，不要悲泣。阿难！我以前难道没有告诉过你吗？‘一切所爱的、所喜欢的，都有变异、分离、不能永存的性质。’阿难！那怎么可能得到呢？对于已生、已成、由条件构成的、具有坏灭性质的东西，想要它——即使是如来的身体——不坏灭，那是不可能的。阿难！长久以来，你都以慈悲的身业、语业、意业来侍奉如来，这些行为充满了善意、带来了安乐、是无二心（真诚）的、无量的。阿难！你已积累了功德，现在应更加精进努力，你很快就会成为无漏（阿罗汉）的。”

32. Then the Venerable Ananda went into the vihara and leaned against the doorpost and wept: "I am still but a learner, and still have to strive for my own perfection. But, alas, my Master, who was so compassionate towards me, is about to pass away!"

33. And the Blessed One spoke to the bhikkhus, saying: "Where, bhikkhus, is Ananda?"

"The Venerable Ananda, Lord, has gone into the vihara and there stands leaning against the door post and weeping: 'I am still but a learner, and still have to strive for my own perfection. But, alas, my Master, who was so compassionate towards me, is about to pass away!'"

34. Then the Blessed One asked a certain bhikkhu to bring the Venerable Ananda to him, saying: "Go, bhikkhu, and say to Ananda, 'Friend Ananda, the Master calls you.'"

"So be it, Lord." And that bhikkhu went and spoke to the Venerable Ananda as the Blessed One had asked him to. And the Venerable Ananda went to the Blessed One, bowed down to him, and sat down on one side.

35. Then the Blessed One spoke to the Venerable Ananda, saying: "Enough, Ananda! Do not grieve, do not lament! For have I not taught from the very beginning that with all that is dear and beloved there must be change, separation, and severance? Of that which is born, come into being, compounded, and subject to decay, how can one say: 'May it not come to dissolution!'? There can be no such state of things. Now for a long time, Ananda, you have served the Tathagata with loving-kindness in deed, word, and thought, graciously, pleasantly, with a whole heart and beyond measure. Great good have you gathered, Ananda! Now you should put forth energy, and soon you too will be free from the taints."

第八品 ✫ 赞赏阿难 Ānandaacchariyadhammo / Praise of Ananda [78~79]

﹝第七十八卷 ➲﹞ 208. Atha kho bhagavā bhikkhū āmantesi – “yepi te, bhikkhave, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, tesampi bhagavantānaṃ etapparamāyeva upaṭṭhākā ahesuṃ, seyyathāpi mayhaṃ ānando. Yepi te, bhikkhave, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, tesampi bhagavantānaṃ etapparamāyeva upaṭṭhākā bhavissanti, seyyathāpi mayhaṃ ānando. Paṇḍito, bhikkhave, ānando; medhāvī, bhikkhave, ānando. Jānāti ‘ayaṃ kālo tathāgataṃ dassanāya upasaṅkamituṃ bhikkhūnaṃ, ayaṃ kālo bhikkhunīnaṃ, ayaṃ kālo upāsakānaṃ, ayaṃ kālo upāsikānaṃ, ayaṃ kālo rañño rājamahāmattānaṃ titthiyānaṃ titthiyasāvakānan’ti.

那时，世尊对众比丘说：

“诸比丘！过去世的阿罗汉、正等正觉者们，他们也有像我的阿难这样最殊胜、最忠诚的侍者。诸比丘！未来世的阿罗汉、正等正觉者们，他们也将会有像我的阿难这样最殊胜、最忠诚的侍者。诸比丘！阿难是贤明的；诸比丘！阿难是有智慧的。他知道‘什么时候是比丘们拜见如来的适当时机，什么时候是比丘尼们、在家男信徒们、在家女信徒们、国王大臣们、外道及其弟子们拜见如来的适当时机。’

36. Then the Blessed One addressed the bhikkhus, saying: "Bhikkhus, the Blessed Ones, Arahants, Fully Enlightened Ones of times past also had excellent and devoted attendant bhikkhus, such as I have in Ananda. And so also, bhikkhus, will the Blessed Ones, Arahants, Fully Enlightened Ones of times to come.

37. Capable and judicious is Ananda, bhikkhus, for he knows the proper time for bhikkhus to have audience with the Tathagata, and the time for bhikkhunis, the time for laymen and for laywomen; the time for kings and for ministers of state; the time for teachers of other sects and for their followers.

﹝第七十九卷 ➲﹞ 209. Cattārome, bhikkhave, acchariyā abbhutā dhammā [abbhutadhammā (syā. ka.)] ānande. Katame cattāro? Sace, bhikkhave, bhikkhuparisā ānandaṃ dassanāya upasaṅkamati, dassanena sā attamanā hoti. Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, bhikkhuparisā hoti, atha kho ānando tuṇhī hoti. Sace, bhikkhave, bhikkhunīparisā ānandaṃ dassanāya upasaṅkamati, dassanena sā attamanā hoti. Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, bhikkhunīparisā hoti, atha kho ānando tuṇhī hoti. Sace, bhikkhave, upāsakaparisā ānandaṃ dassanāya upasaṅkamati, dassanena sā attamanā hoti. Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, upāsakaparisā hoti, atha kho ānando tuṇhī hoti. Sace, bhikkhave, upāsikāparisā ānandaṃ dassanāya upasaṅkamati, dassanena sā attamanā hoti. Tatra ce, ānando, dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, upāsikāparisā hoti, atha kho ānando tuṇhī hoti. Ime kho, bhikkhave, cattāro acchariyā abbhutā dhammā ānande.

诸比丘！阿难身上有这四种不可思议、稀有难得的特质。是哪四种呢？

诸比丘！如果比丘僧团去见阿难，见到他时，僧团就心生欢喜。如果阿难在那里为他们说法，听他说法时，僧团也心生欢喜。而当阿难沉默不语时，诸比丘！比丘僧团（因意犹未尽而）感到不满足。

诸比丘！如果比丘尼僧团去见阿难，见到他时，僧团就心生欢喜。如果阿难在那里为他们说法，听他说法时，僧团也心生欢喜。而当阿难沉默不语时，诸比丘！比丘尼僧团感到不满足。

诸比丘！如果在家的男信徒团体去见阿难，见到他时，他们就心生欢喜。如果阿难在那里为他们说法，听他说法时，他们也心生欢喜。而当阿难沉默不语时，诸比丘！在家男信徒团体感到不满足。

诸比丘！如果在家的女信徒团体去见阿难，见到他时，她们就心生欢喜。如果阿难在那里为他们说法，听他说法时，她们也心生欢喜。而当阿难沉默不语时，诸比丘！在家女信徒团体感到不满足。

诸比丘！这就是阿难身上的四种不可思议、稀有难得的特质。

38. In Ananda, bhikkhus, are to be found four rare and superlative qualities. What are the four? If, bhikkhus, a company of bhikkhus should go to see Ananda, they become joyful on seeing him; and if he then speaks to them of the Dhamma, they are made joyful by his discourse; and when he becomes silent, they are disappointed. So it is also when bhikkhunis, laymen, or laywomen go to see Ananda: they become joyful on seeing him; and if he then speaks to them of the Dhamma, they are made joyful by his discourse; and when he becomes silent, they are disappointed.

Cattārome, bhikkhave, acchariyā abbhutā dhammā raññe cakkavattimhi. Katame cattāro? Sace, bhikkhave, khattiyaparisā rājānaṃ cakkavattiṃ dassanāya upasaṅkamati, dassanena sā attamanā hoti. Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, khattiyaparisā hoti. Atha kho rājā cakkavattī tuṇhī hoti. Sace bhikkhave, brāhmaṇaparisā…pe… gahapatiparisā…pe… samaṇaparisā rājānaṃ cakkavattiṃ dassanāya upasaṅkamati, dassanena sā attamanā hoti. Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, samaṇaparisā hoti, atha kho rājā cakkavattī tuṇhī hoti. Evameva kho, bhikkhave, cattārome acchariyā abbhutā dhammā ānande. Sace, bhikkhave, bhikkhuparisā ānandaṃ dassanāya upasaṅkamati, dassanena sā attamanā hoti. Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, bhikkhuparisā hoti. Atha kho ānando tuṇhī hoti. Sace, bhikkhave bhikkhunīparisā…pe… upāsakaparisā…pe… upāsikāparisā ānandaṃ dassanāya upasaṅkamati, dassanena sā attamanā hoti. Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, upāsikāparisā hoti. Atha kho ānando tuṇhī hoti. Ime kho, bhikkhave, cattāro acchariyā abbhutā dhammā ānande”ti.

诸比丘！转轮圣王身上也有四种不可思议、稀有难得的特质。是哪四种呢？

诸比丘！如果刹帝利团体去见转轮圣王，见到他时，他们就心生欢喜。如果转轮圣王在那里对他们讲话，听他讲话时，他们也心生欢喜。而当转轮圣王沉默不语时，诸比丘！刹帝利团体感到不满足。

诸比丘！如果婆罗门团体……（同样如此）……居士团体……（同样如此）……沙门团体去见转轮圣王，见到他时，他们就心生欢喜。如果转轮圣王在那里对他们讲话，听他讲话时，他们也心生欢喜。而当转轮圣王沉默不语时，诸比丘！沙门团体感到不满足。

完全一样地，诸比丘！阿难身上也有这四种不可思议、稀有难得的特质。

诸比丘！如果比丘僧团去见阿难，见到他时，僧团就心生欢喜。如果阿难在那里为他们说法，听他说法时，僧团也心生欢喜。而当阿难沉默不语时，诸比丘！比丘僧团感到不满足。

诸比丘！如果比丘尼僧团……（同样如此）……在家男信徒团体……（同样如此）……在家女信徒团体去见阿难，见到他时，她们就心生欢喜。如果阿难在那里为他们说法，听他说法时，她们也心生欢喜。而当阿难沉默不语时，诸比丘！在家女信徒团体感到不满足。

诸比丘！这就是阿难身上的四种不可思议、稀有难得的特质。”

39. In a universal monarch, bhikkhus, are to be found four rare and superlative qualities. What are those four? If, bhikkhus, a company of nobles should go to see the universal monarch, they become joyful on seeing him; and if he then speaks, they are made joyful by his talk; and when he becomes silent, they are disappointed. So it is also when a company of brahmans, of householders, or of ascetics goes to see a universal monarch.

40. And in just the same way, bhikkhus, in Ananda are to be found these four rare and superlative qualities."

第九品 ✫ 选涅槃地 Mahāsudassanasuttadesanā / The Past Glory of Kusinara [80]

﹝第八十卷 ➲﹞ 210. Evaṃ vutte āyasmā ānando bhagavantaṃ etadavoca – “mā, bhante, bhagavā imasmiṃ khuddakanagarake ujjaṅgalanagarake sākhānagarake parinibbāyi. Santi, bhante, aññāni mahānagarāni, seyyathidaṃ – campā rājagahaṃ sāvatthī sāketaṃ kosambī bārāṇasī; ettha bhagavā parinibbāyatu. Ettha bahū khattiyamahāsālā, brāhmaṇamahāsālā gahapatimahāsālā tathāgate abhippasannā. Te tathāgatassa sarīrapūjaṃ karissantī”ti “māhevaṃ, ānanda, avaca; māhevaṃ, ānanda, avaca – ‘khuddakanagarakaṃ ujjaṅgalanagarakaṃ sākhānagarakan’ti.

这样说完后，尊者阿难对世尊说：

“世尊！请世尊不要在这个小城镇、这个荒凉的边鄙小城般涅槃。世尊！还有其他的大都市，例如：瞻婆城、王舍城、舍卫城、沙祇城、憍赏弥城、波罗奈城等。请世尊在这些城市中的一个般涅槃吧。在那些地方有许多富有的刹帝利大族、婆罗门大族、居士大族，他们都对如来怀有深厚的信心。他们会供养如来的遗体。”

“阿难！不要这样说。阿难！不要说这是个‘小城镇、荒凉的边鄙小城’。

41. When this had been said, the Venerable Ananda spoke to the Blessed One, saying: "Let it not be, Lord, that the Blessed One should pass away in this mean place, this uncivilized township in the midst of the jungle, a mere outpost of the province. There are great cities, Lord, such as Campa, Rajagaha, Savatthi, Saketa, Kosambi, and Benares — let the Blessed One have his final passing away in one of those. For in those cities dwell many wealthy nobles and brahmans and householders who are devotees of the Tathagata, and they will render due honor to the remains of the Tathagata."

42. "Do not say that, Ananda! Do not say: 'This mean place, this uncivilized township in the midst of the jungle, a mere outpost of the province.'

Bhūtapubbaṃ, ānanda, rājā mahāsudassano nāma ahosi cakkavattī dhammiko dhammarājā cāturanto vijitāvī janappadatthāvariyappatto sattaratanasamannāgato. Rañño, ānanda, mahāsudassanassa ayaṃ kusinārā kusāvatī nāma rājadhānī ahosi, puratthimena ca pacchimena ca dvādasayojanāni āyāmena; uttarena ca dakkhiṇena ca sattayojanāni vitthārena. Kusāvatī, ānanda, rājadhānī iddhā ceva ahosi phītā ca bahujanā ca ākiṇṇamanussā ca subhikkhā ca. Seyyathāpi, ānanda, devānaṃ āḷakamandā nāma rājadhānī iddhā ceva hoti phītā ca bahujanā ca ākiṇṇayakkhā ca subhikkhā ca; evameva kho, ānanda, kusāvatī rājadhānī iddhā ceva ahosi phītā ca bahujanā ca ākiṇṇamanussā ca subhikkhā ca. Kusāvatī, ānanda, rājadhānī dasahi saddehi avivittā ahosi divā ceva rattiñca, seyyathidaṃ – hatthisaddena assasaddena rathasaddena bherisaddena mudiṅgasaddena vīṇāsaddena gītasaddena saṅkhasaddena sammasaddena pāṇitāḷasaddena ‘asnātha pivatha khādathā’ti dasamena saddena.

阿难！很久以前，有一位名叫大善见（Mahāsudassana）的国王，他是一位转轮圣王，如法的法王，征服了四方，国土稳固，人民安乐，具足七宝。阿难！这位大善见王的王都，就是这座拘尸那罗，那时叫做拘舍婆提（Kusāvatī），东西长十二由旬，南北宽七由旬。

阿难！拘舍婆提王都那时非常强大、繁荣、人口众多、人民密集、食物丰饶。阿难！就像天神们名为阿拉加曼达（Āḷakamandā）的王都那样强大、繁荣、人口众多、夜叉密集、食物丰饶一样；阿难！拘舍婆提王都也曾是那样强大、繁荣、人口众多、人民密集、食物丰饶。

阿难！拘舍婆提王都日夜都不断地响彻十种声音，即：象声、马声、车声、大鼓声、小鼓（Mudiṅga）声、琵琶声、歌声、螺声、铙钹（Samma）声、拍掌声，以及第十种‘吃吧！喝吧！享受吧！’的呼喊声。

In times long past, Ananda, there was a king by the name of Maha Sudassana, who was a universal monarch, a king of righteousness, a conqueror of the four quarters of the earth, whose realm was established in security, and who was endowed with the seven jewels. And that King Maha Sudassana, Ananda, had his royal residence here at Kusinara, which was then called Kusavati, and it extended twelve yojanas from east to west, and seven from north to south.

43. And mighty, Ananda, was Kusavati, the capital, prosperous and well populated, much frequented by people, and abundantly provided with food. Just as the royal residence of the deities, Alakamanda, is mighty, prosperous, and well populated, much frequented by deities and abundantly provided with food, so was the royal capital of Kusavati.

44. Kusavati, Ananda, resounded unceasingly day and night with ten sounds — the trumpeting of elephants, the neighing of horses, the rattling of chariots, the beating of drums and tabours, music and song, cheers, the clapping of hands, and cries of 'Eat, drink, and be merry!'

“Gaccha tvaṃ, ānanda, kusināraṃ pavisitvā kosinārakānaṃ mallānaṃ ārocehi – ‘ajja kho, vāseṭṭhā, rattiyā pacchime yāme tathāgatassa parinibbānaṃ bhavissati. Abhikkamatha vāseṭṭhā, abhikkamatha vāseṭṭhā. Mā pacchā vippaṭisārino ahuvattha – amhākañca no gāmakkhette tathāgatassa parinibbānaṃ ahosi, na mayaṃ labhimhā pacchime kāle tathāgataṃ dassanāyā’”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā nivāsetvā pattacīvaramādāya attadutiyo kusināraṃ pāvisi.

阿难！你现在去拘尸那罗城里，告诉拘尸那罗的末罗族人：‘瓦赛塔们（Vāseṭṭhas，对末罗族人的称呼）！今天夜晚的最后时分，如来即将般涅槃。瓦赛塔们，请前往！瓦赛塔们，请前往！不要以后追悔：‘如来是在我们村镇的范围内般涅槃的，而我们却未能在最后时刻见到如来！’。”

尊者阿难回答世尊：“好的，世尊。”然后尊者阿难穿好下衣，拿着钵和僧袍，自己带着一个同伴，进入了拘尸那罗城。

45. Go now, Ananda, to Kusinara and announce to the Mallas: 'Today, Vasetthas, in the last watch of the night, the Tathagata's Parinibbana will take place. Approach, O Vasetthas, draw near! Do not be remorseful later at the thought: "In our township it was that the Tathagata's Parinibbana took place, but we failed to see him at the end!"'"

"So be it, Lord." And the Venerable Ananda prepared himself, and taking bowl and robe, went with a companion to Kusinara.

第十品 ✫ 末罗哀悼 Mallānaṃ vandanā / Lamentation of the Mallas [81]

﹝第八十一卷 ➲﹞ 211. Tena kho pana samayena kosinārakā mallā sandhāgāre [santhāgāre (sī. syā. pī.)] sannipatitā honti kenacideva karaṇīyena. Atha kho āyasmā ānando yena kosinārakānaṃ mallānaṃ sandhāgāraṃ tenupasaṅkami; upasaṅkamitvā kosinārakānaṃ mallānaṃ ārocesi – “ajja kho, vāseṭṭhā, rattiyā pacchime yāme tathāgatassa parinibbānaṃ bhavissati. Abhikkamatha vāseṭṭhā abhikkamatha vāseṭṭhā. Mā pacchā vippaṭisārino ahuvattha – ‘amhākañca no gāmakkhette tathāgatassa parinibbānaṃ ahosi, na mayaṃ labhimhā pacchime kāle tathāgataṃ dassanāyā’”ti. Idamāyasmato ānandassa vacanaṃ sutvā mallā ca mallaputtā ca mallasuṇisā ca mallapajāpatiyo ca aghāvino dummanā cetodukkhasamappitā appekacce kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṃ papatanti, āvaṭṭanti vivaṭṭanti – ‘atikhippaṃ bhagavā parinibbāyissati, atikhippaṃ sugato parinibbāyissati, atikhippaṃ cakkhuṃ loke antaradhāyissatī’ti. Atha kho mallā ca mallaputtā ca mallasuṇisā ca mallapajāpatiyo ca aghāvino dummanā cetodukkhasamappitā yena upavattanaṃ mallānaṃ sālavanaṃ yenāyasmā ānando tenupasaṅkamiṃsu. Atha kho āyasmato ānandassa etadahosi – “sace kho ahaṃ kosinārake malle ekamekaṃ bhagavantaṃ vandāpessāmi, avandito bhagavā kosinārakehi mallehi bhavissati, athāyaṃ ratti vibhāyissati. Yaṃnūnāhaṃ kosinārake malle kulaparivattaso kulaparivattaso ṭhapetvā bhagavantaṃ vandāpeyyaṃ – ‘itthannāmo, bhante, mallo saputto sabhariyo sapariso sāmacco bhagavato pāde sirasā vandatī’ti. Atha kho āyasmā ānando kosinārake malle kulaparivattaso kulaparivattaso ṭhapetvā bhagavantaṃ vandāpesi – ‘itthannāmo, bhante, mallo saputto sabhariyo sapariso sāmacco bhagavato pāde sirasā vandatī’”ti. Atha kho āyasmā ānando etena upāyena paṭhameneva yāmena kosinārake malle bhagavantaṃ vandāpesi.

那时，拘尸那罗的末罗族人正因为某件公共事务聚集在议事厅里。于是，尊者阿难前往拘尸那罗末罗族人的议事厅；到了之后，告诉拘尸那罗的末罗族人：

“瓦赛塔们！今天夜晚的最后时分，如来即将般涅槃。瓦赛塔们，请前往！瓦赛塔们，请前往！不要以后追悔：‘如来是在我们村镇的范围内般涅槃的，而我们却未能在最后时刻见到如来！’”

听到尊者阿难这番话后，末罗族人、他们的儿子、儿媳、以及妻子们，都感到极度忧伤、内心痛苦、悲痛万分。有些人披散着头发哭泣，有些人伸着手臂哭泣，有些人像被砍倒一样扑倒在地，翻滚着哭泣道：“世尊的般涅槃太快了！善逝的般涅槃太快了！世间的慧眼消失得太快了！”

于是，那些忧伤、内心痛苦、悲痛万分的末罗族人、他们的儿子、儿媳以及妻子们，前往末罗族的娑罗林，到尊者阿难所在的地方。

这时，尊者阿难心里想：

“如果我让拘尸那罗的末罗族人一个一个地顶礼世尊，恐怕还没等所有人都顶礼完，天就要亮了。不如我将拘尸那罗的末罗族人按家族分成组，一组一组地安排他们顶礼世尊，（并代为禀告说）：‘世尊！名叫某某的末罗族人，带着他的儿子、妻子、随从、眷属，以头顶礼世尊双足。’”

于是，尊者阿难就将拘尸那罗的末罗族人按家族分成组，一组一组地安排他们顶礼世尊，（并代为禀告：）‘世尊！名叫某某的末罗族人，带着他的儿子、妻子、随从、眷属，以头顶礼世尊双足。’

就这样，尊者阿难用这种方法，在初夜时分，就让所有拘尸那罗的末罗族人顶礼完了世尊。

46. Now at that time the Mallas had gathered in the council hall for some public business. And the Venerable Ananda approached them and announced: "Today, Vasetthas, in the last watch of the night, the Tathagata's Parinibbana will take place. Approach, Vasetthas, draw near! Do not be remorseful later at the thought: 'In our township it was that the Tathagata's Parinibbana took place, but we failed to see him at the end.'"

47. When they heard the Venerable Ananda speak these words, the Mallas with their sons, their wives, and the wives of their sons, were sorely grieved, grieved at heart and afflicted; and some, with their hair all dishevelled, with arms uplifted in despair, wept; flinging themselves on the ground, they rolled from side to side, lamenting: "Too soon has the Blessed One come to his Parinibbana! Too soon has the Happy One come to his Parinibbana! Too soon will the Eye of the World vanish from sight!"

48. And thus afflicted and filled with grief, the Mallas, with their sons, their wives, and the wives of their sons, went to the Sala Grove, the recreation park of the Mallas, to the place where the Venerable Ananda was.

49. And the thought arose in the Venerable Ananda: "If I were to allow the Mallas of Kusinara to pay reverence to the Blessed One one by one, the night will have given place to dawn before they are all presented to him. Therefore let me divide them up according to clan, each family in a group, and so present them to the Blessed One thus: 'The Malla of such and such a name, Lord, with his wives and children, his attendants and his friends, pays homage at the feet of the Blessed One.'"

50. And the Venerable Ananda divided the Mallas up according to clan, each family in a group, and presented them to the Blessed One. So it was that the Venerable Ananda caused the Mallas of Kusinara to be presented to the Blessed One by clans, each family in a group, even in the first watch of the night.

第十一品 ✫ 须跋陀罗 Subhaddaparibbājakavatthu / The Last Convert [82~83]

﹝第八十二卷 ➲﹞ 212. Tena kho pana samayena subhaddo nāma paribbājako kusinārāyaṃ paṭivasati. Assosi kho subhaddo paribbājako – “ajja kira rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṃ bhavissatī”ti. Atha kho subhaddassa paribbājakassa etadahosi – “sutaṃ kho pana metaṃ paribbājakānaṃ vuḍḍhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ – ‘kadāci karahaci tathāgatā loke uppajjanti arahanto sammāsambuddhā’ti. Ajjeva rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṃ bhavissati. Atthi ca me ayaṃ kaṅkhādhammo uppanno, evaṃ pasanno ahaṃ samaṇe gotame, ‘pahoti me samaṇo gotamo tathā dhammaṃ desetuṃ, yathāhaṃ imaṃ kaṅkhādhammaṃ pajaheyyan’”ti. Atha kho subhaddo paribbājako yena upavattanaṃ mallānaṃ sālavanaṃ, yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ etadavoca – “sutaṃ metaṃ, bho ānanda, paribbājakānaṃ vuḍḍhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ – ‘kadāci karahaci tathāgatā loke uppajjanti arahanto sammāsambuddhā’ti. Ajjeva rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṃ bhavissati. Atthi ca me ayaṃ kaṅkhādhammo uppanno – evaṃ pasanno ahaṃ samaṇe gotame ‘pahoti me samaṇo gotamo tathā dhammaṃ desetuṃ, yathāhaṃ imaṃ kaṅkhādhammaṃ pajaheyyan’ti. Sādhāhaṃ, bho ānanda, labheyyaṃ samaṇaṃ gotamaṃ dassanāyā”ti. Evaṃ vutte āyasmā ānando subhaddaṃ paribbājakaṃ etadavoca – “alaṃ, āvuso subhadda, mā tathāgataṃ viheṭhesi, kilanto bhagavā”ti. Dutiyampi kho subhaddo paribbājako…pe… tatiyampi kho subhaddo paribbājako āyasmantaṃ ānandaṃ etadavoca – “sutaṃ metaṃ, bho ānanda, paribbājakānaṃ vuḍḍhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ – ‘kadāci karahaci tathāgatā loke uppajjanti arahanto sammāsambuddhā’ti. Ajjeva rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṃ bhavissati. Atthi ca me ayaṃ kaṅkhādhammo uppanno – evaṃ pasanno ahaṃ samaṇe gotame, ‘pahoti me samaṇo gotamo tathā dhammaṃ desetuṃ, yathāhaṃ imaṃ kaṅkhādhammaṃ pajaheyyan’ti. Sādhāhaṃ, bho ānanda, labheyyaṃ samaṇaṃ gotamaṃ dassanāyā”ti. Tatiyampi kho āyasmā ānando subhaddaṃ paribbājakaṃ etadavoca – “alaṃ, āvuso subhadda, mā tathāgataṃ viheṭhesi, kilanto bhagavā”ti.

那时，有一位名叫须跋陀罗的游方修行者，住在拘尸那罗。游方修行者须跋陀罗听说：“据说今天夜晚的最后时分，沙门乔达摩将要般涅槃。”

于是，游方修行者须跋陀罗心里这样想：“我曾听那些年长、资深的游方修行者、老师和老师的老师们说过：‘如来、阿罗汉、正等正觉者在世间出现，是非常稀有的。’而就在今天夜晚的最后时分，沙门乔达摩将要般涅槃了。我心中正好有一个疑问（悬而未决）。我对沙门乔达摩怀有这样的信心：‘沙门乔达摩有能力为我开示佛法，使我能够断除这个疑问。’”

于是，游方修行者须跋陀罗前往末罗族的娑罗林，到尊者阿难所在的地方；到了之后，对尊者阿难说：

“尊者阿难！我曾听那些年长、资深的游方修行者、老师和老师的老师们说过：‘如来、阿罗汉、正等正觉者在世间出现，是非常稀有的。’而就在今天夜晚的最后时分，沙门乔达摩将要般涅槃了。我心中正好有一个疑问。我对沙门乔达摩怀有这样的信心：‘沙门乔达摩有能力为我开示佛法，使我能够断除这个疑问。’尊者阿难！如果我能有机会拜见沙门乔达摩，那就太好了！”

听他这样说后，尊者阿难对游方修行者须跋陀罗说：“够了！朋友须跋陀罗！不要打扰如来，世尊很疲倦了。”

游方修行者须跋陀罗第二次……（重复请求）……游方修行者须跋陀罗第三次对尊者阿难说：

“尊者阿难！我曾听那些年长、资深的游方修行者、老师和老师的老师们说过：‘如来、阿罗汉、正等正觉者在世间出现，是非常稀有的。’而就在今天夜晚的最后时分，沙门乔达摩将要般涅槃了。我心中正好有一个疑问。我对沙门乔达摩怀有这样的信心：‘沙门乔达摩有能力为我开示佛法，使我能够断除这个疑问。’尊者阿难！如果我能有机会拜见沙门乔达摩，那就太好了！”

尊者阿难第三次对游方修行者须跋陀罗说：“够了！朋友须跋陀罗！不要打扰如来，世尊很疲倦了。”

51. Now at that time a wandering ascetic named Subhadda was dwelling at Kusinara. And Subhadda the wandering ascetic heard it said: "Today in the third watch of the night, the Parinibbana of the ascetic Gotama will take place."

52. And the thought arose in him: "I have heard it said by old and venerable wandering ascetics, teachers of teachers, that the arising of Tathagatas, Arahants, Fully Enlightened Ones, is rare in the world. Yet this very day, in the last watch of the night, the Parinibbana of the ascetic Gotama will take place. Now there is in me a doubt; but to this extent I have faith in the ascetic Gotama, that he could so teach me the Dhamma as to remove that doubt."

53. Then the wandering ascetic Subhadda went to the Sala Grove, the recreation park of the Mallas, and drew near to the Venerable Ananda, and told the Venerable Ananda his thought. And he spoke to the Venerable Ananda, saying: "Friend Ananda, it would be good if I could be allowed into the presence of the ascetic Gotama."

54. But the Venerable Ananda answered him, saying: "Enough, friend Subhadda! Do not trouble the Tathagata. The Blessed One is weary."

55-56. Yet a second and a third time the wandering ascetic Subhadda made his request, and a second and a third time the Venerable Ananda refused him.

﹝第八十三卷 ➲﹞ 213. Assosi kho bhagavā āyasmato ānandassa subhaddena paribbājakena saddhiṃ imaṃ kathāsallāpaṃ. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – “alaṃ, ānanda, mā subhaddaṃ vāresi, labhataṃ, ānanda, subhaddo tathāgataṃ dassanāya. Yaṃ kiñci maṃ subhaddo pucchissati, sabbaṃ taṃ aññāpekkhova pucchissati, no vihesāpekkho. Yaṃ cassāhaṃ puṭṭho byākarissāmi, taṃ khippameva ājānissatī”ti. Atha kho āyasmā ānando subhaddaṃ paribbājakaṃ etadavoca – “gacchāvuso subhadda, karoti te bhagavā okāsan”ti. Atha kho subhaddo paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho subhaddo paribbājako bhagavantaṃ etadavoca – “yeme, bho gotama, samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa, seyyathidaṃ – pūraṇo kassapo, makkhali gosālo, ajito kesakambalo, pakudho kaccāyano, sañcayo belaṭṭhaputto, nigaṇṭho nāṭaputto, sabbete sakāya paṭiññāya abbhaññiṃsu, sabbeva na abbhaññiṃsu, udāhu ekacce abbhaññiṃsu, ekacce na abbhaññiṃsū”ti? “Alaṃ, subhadda, tiṭṭhatetaṃ – ‘sabbete sakāya paṭiññāya abbhaññiṃsu, sabbeva na abbhaññiṃsu, udāhu ekacce abbhaññiṃsu, ekacce na abbhaññiṃsū’ti. Dhammaṃ te, subhadda, desessāmi; taṃ suṇāhi sādhukaṃ manasikarohi, bhāsissāmī”ti. “Evaṃ, bhante”ti kho subhaddo paribbājako bhagavato paccassosi. Bhagavā etadavoca –

世尊听到了尊者阿难与游方修行者须跋陀罗之间的这段对话。于是，世尊对尊者阿难说：

“够了！阿难！不要阻止须跋陀罗。阿难！让须跋陀罗来见如来吧。须跋陀罗无论问我什么，都是为了求知而问，不是为了麻烦我。而我对他所问的问题作出的解答，他会很快理解的。”

那时，尊者阿难对游方修行者须跋陀罗说：“去吧！朋友须跋陀罗！世尊给你机会了。”

于是，游方修行者须跋陀罗前往世尊所在之处。到了之后，与世尊互相问候，交换了友善寒暄的话语后，在一旁坐下。坐在一旁的游方修行者须跋陀罗对世尊说：

“尊者乔达摩！那些拥有僧团、拥有弟子、作为导师、广为人知、享有盛誉、被大众认为是圣贤的宗派创立者，例如：富兰那·迦叶（Pūraṇa Kassapa）、末伽梨·瞿舍罗（Makkhali Gosāla）、阿耆多·翅舍钦婆罗（Ajita Kesakambala）、波浮陀·迦旃那（Pakudha Kaccāyana）、散若耶·毗罗梨子（Sañcaya Belaṭṭhaputta）、尼乾陀·若提子（Nigaṇṭha Nāṭaputta）等，他们所有人是否都像自己宣称的那样，凭自己的智慧完全证悟了？还是所有人都未证悟？或者是一部分人证悟了，一部分人没有证悟呢？”

“够了，须跋陀罗！暂且放下这个问题吧——‘他们所有人是否都像自己宣称的那样完全证悟了？还是所有人都未证悟？或者是一部分人证悟了，一部分人没有证悟？’须跋陀罗！我将为你说法，仔细听，好好思惟，我这就说。”游方修行者须跋陀罗回答世尊：“好的，世尊。”世尊这样说道：

57. And the Blessed One heard the talk between them, and he called the Venerable Ananda and said: "Stop, Ananda! Do not refuse Subhadda. Subhadda, Ananda, may be allowed into the presence of the Tathagata. For whatever he will ask me, he will ask for the sake of knowledge, and not as an offence. And the answer I give him, that he will readily understand."

58. Thereupon the Venerable Ananda said to the wandering ascetic Subhadda: "Go then, friend Subhadda, the Blessed One gives you leave."

59. Then the wandering ascetic Subhadda approached the Blessed One and saluted him courteously. And having exchanged with him pleasant and civil greetings, the wandering ascetic Subhadda seated himself at one side and addressed the Blessed One, saying: "There are, Venerable Gotama, ascetics and brahmans who are heads of great companies of disciples, who have large retinues, who are leaders of schools, well known and renowned, and held in high esteem by the multitude, such teachers as Purana Kassapa, Makkhali Gosala, Ajita Kesakambali, Pakudha Kaccayana, Sañjaya Belatthaputta, Nigantha Nataputta. Have all of these attained realization, as each of them would have it believed, or has none of them, or is it that some have attained realization and others not?"

60. "Enough, Subhadda! Let it be as it may, whether all of them have attained realization, as each of them would have it believed, or whether none of them has, or whether some have attained realization and others not. I will teach you the Dhamma, Subhadda; listen and heed it well, and I will speak."

"So be it, Lord."

61. And the Blessed One spoke, saying:

第十二品 ✫ 八圣道分 The Lion's Roar [84~85]

﹝第八十四卷 ➲﹞ 214. “Yasmiṃ kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo na upalabbhati, samaṇopi tattha na upalabbhati. Dutiyopi tattha samaṇo na upalabbhati. Tatiyopi tattha samaṇo na upalabbhati. Catutthopi tattha samaṇo na upalabbhati. Yasmiñca kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo upalabbhati, samaṇopi tattha upalabbhati, dutiyopi tattha samaṇo upalabbhati, tatiyopi tattha samaṇo upalabbhati, catutthopi tattha samaṇo upalabbhati. Imasmiṃ kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo upalabbhati, idheva, subhadda, samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo, suññā parappavādā samaṇebhi aññehi [aññe (pī.)]. Ime ca [idheva (ka.)], subhadda, bhikkhū sammā vihareyyuṃ, asuñño loko arahantehi assāti.

“须跋陀罗！在任何教法和戒律（法与律）中，如果找不到八圣道（圣道八支），那么在那里也就找不到（证得）第一沙门果（须陀洹）的人，也找不到第二沙门果（斯陀含）的人，也找不到第三沙门果（阿那含）的人，也找不到第四沙门果（阿罗汉）的人。而须跋陀罗！在任何教法和戒律中，如果能找到八圣道，那么在那里就能找到第一沙门果的人，也能找到第二沙门果的人，也能找到第三沙门果的人，也能找到第四沙门果的人。须跋陀罗！正是在这个教法和戒律中，才能找到八圣道。因此，须跋陀罗！只有在这里，才有（证得）第一沙门果的人，才有第二沙门果的人，才有第三沙门果的人，才有第四沙门果的人。其他外道的理论中，没有真正的沙门。然而，须跋陀罗！如果这里的比丘们如法修行，这个世界就不会缺少阿罗汉。

"In whatsoever Dhamma and Discipline, Subhadda, there is not found the Noble Eightfold Path, neither is there found a true ascetic of the first, second, third, or fourth degree of saintliness. But in whatsoever Dhamma and Discipline there is found the Noble Eightfold Path, there is found a true ascetic of the first, second, third, and fourth degrees of saintliness. Now in this Dhamma and Discipline, Subhadda, is found the Noble Eightfold Path; and in it alone are also found true ascetics of the first, second, third, and fourth degrees of saintliness. Devoid of true ascetics are the systems of other teachers. But if, Subhadda, the bhikkhus live righteously, the world will not be destitute of arahats.

Ekūnatiṃso vayasā subhadda,

Yaṃ pabbajiṃ kiṃkusalānuesī;

Vassāni paññāsa samādhikāni,

Yato ahaṃ pabbajito subhadda.

Ñāyassa dhammassa padesavattī,

Ito bahiddhā samaṇopi natthi.

须跋陀罗！我二十九岁时，

为寻求何为善法而出家；

须跋陀罗！自我出家以来，

已过去了五十多年。

我一直行持在正理与正法的领域中，

在此（正法）之外，则没有（真正的）沙门。

62. In age but twenty-nine was I, Subhadda,

When I renounced the world to seek the Good;

Fifty-one years have passed since then, Subhadda,

And in all that time a wanderer have I been

In the domain of virtue and of truth,

And except therein, there is no saint

(of the first degree).

Dutiyopi samaṇo natthi. Tatiyopi samaṇo natthi. Catutthopi samaṇo natthi. Suññā parappavādā samaṇebhi aññehi. Ime ca, subhadda, bhikkhū sammā vihareyyuṃ, asuñño loko arahantehi assā”ti.

（在此之外）也没有第二沙门果，没有第三沙门果，没有第四沙门果。其他外道的理论中没有真正的沙门。

然而，须跋陀罗！如果这里的比丘们如法修行，这个世界就不会缺少阿罗汉。”

And there is none of the second degree, nor of the third degree, nor of the fourth degree of saintliness. Devoid of true ascetics are the systems of other teachers. But if, Subhadda, the bhikkhus live righteously, the world will not be destitute of arahats."

﹝第八十五卷 ➲﹞ 215. Evaṃ vutte subhaddo paribbājako bhagavantaṃ etadavoca – “abhikkantaṃ, bhante, abhikkantaṃ, bhante. Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, ‘cakkhumanto rūpāni dakkhantī’ti, evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampadan”ti. “Yo kho, subhadda, aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ, so cattāro māse parivasati. Catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya. Api ca mettha puggalavemattatā viditā”ti. “Sace, bhante, aññatitthiyapubbā imasmiṃ dhammavinaye ākaṅkhantā pabbajjaṃ ākaṅkhantā upasampadaṃ cattāro māse parivasanti, catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya. Ahaṃ cattāri vassāni parivasissāmi, catunnaṃ vassānaṃ accayena āraddhacittā bhikkhū pabbājentu upasampādentu bhikkhubhāvāyā”ti.

这样说后，游方僧须跋陀罗对世尊说道：

“好极了，尊者！好极了，尊者！尊者，就好比扶起摔倒的人，揭示遮蔽的事物，给迷路的人指明道路，在黑暗中带来油灯，让有眼睛的人能看见东西，就像这样，世尊以各种方式阐明了法。尊者，我现在皈依世尊、法和比丘僧团。尊者，愿我能在世尊这里出家，获得具足戒。”

“须跋陀罗，凡是以前信奉其他外道的人，想在这个法和律中出家、想受具足戒，他需要观察四个月。四个月后，如果比丘们满意，就为他授出家戒和具足戒，使他成为比丘。然而，在这方面我知道人的差别。”

“尊者，如果以前信奉其他外道的人，想在这个法和律中出家、想受具足戒时，需要观察四个月，四个月后，如果比丘们满意，就为他授出家戒和具足戒，使他成为比丘。既然如此，我可以观察四年，四年之后，如果比丘们满意，请为我授出家戒和具足戒，使我成为比丘。”

63. When this was said, the wandering ascetic Subhadda spoke to the Blessed One, saying: "Excellent, O Lord, most excellent, O Lord! It is as if, Lord, one were to set upright what had been overthrown, or to reveal what had been hidden, or to show the path to one who had gone astray, or to light a lamp in the darkness so that those with eyes might see — even so has the Blessed One set forth the Dhamma in many ways. And so, O Lord, I take my refuge in the Blessed One, the Dhamma, and the Community of Bhikkhus. May I receive from the Blessed One admission to the Order and also the higher ordination."

64. "Whoever, Subhadda, having been formerly a follower of another creed, wishes to receive admission and higher ordination in this Dhamma and Discipline, remains on probation for a period of four months. At the end of those four months, if the bhikkhus are satisfied with him, they grant him admission and higher ordination as a bhikkhu. Yet in this matter I recognize differences of personalities."

65. "If, O Lord, whoever, having been formerly a follower of another creed, wishes to receive admission and higher ordination in this Dhamma and Discipline, remains on probation for a period of four months, and at the end of those four months, if the bhikkhus are satisfied with him, they grant him admission and higher ordination as a bhikkhu — then I will remain on probation for a period of four years. And at the end of those four years, if the bhikkhus are satisfied with me, let them grant me admission and higher ordination as a bhikkhu."

Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – “tenahānanda, subhaddaṃ pabbājehī”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho subhaddo paribbājako āyasmantaṃ ānandaṃ etadavoca – “lābhā vo, āvuso ānanda; suladdhaṃ vo, āvuso ānanda, ye ettha satthu [satthārā (syā.)] sammukhā antevāsikābhisekena abhisittā”ti. Alattha kho subhaddo paribbājako bhagavato santike pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno kho panāyasmā subhaddo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – “yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti” tadanuttaraṃ brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. “Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi. Aññataro kho panāyasmā subhaddo arahataṃ ahosi. So bhagavato pacchimo sakkhisāvako ahosīti.

这时，世尊对尊者阿难说：“那么，阿难，让须跋陀罗出家吧。”

尊者阿难回答世尊：“好的，世尊。”

这时，游方僧须跋陀罗对尊者阿难这样说道：

“朋友阿难，你们真有收获！朋友阿难，你们收获巨大！你们在导师面前，亲自接受了弟子的灌顶。”

游方僧须跋陀罗在世尊处出家，获得具足戒。受具足戒不久后，尊者须跋陀罗独自远离，保持不放逸、热忱、自我策励而住，不久后，就为了那个目标——良家子弟正确地从家庭出家、过上无家生活——那无上的梵行终点，在现世中通过自己的神通智慧证悟、达到而安住。他了知：“轮回之生已尽，梵行已立，应作已作，不再有后有状态。”

尊者须跋陀罗成了阿罗汉之一。

他是世尊最后亲自度化的弟子。

66. But the Blessed One called the Venerable Ananda and said to him: "Ananda, let Subhadda be given admission into the Order." And the Venerable Ananda replied: "So be it, Lord."

67. Then the wandering ascetic Subhadda said to the Venerable Ananda: "It is a gain to you, friend Ananda, a blessing, that in the presence of the Master himself you have received the sprinkling of ordination as a disciple."

68. So it came about that the wandering ascetic Subhadda, in the presence of the Blessed One, received admission and higher ordination. And from the time of his ordination the Venerable Subhadda remained alone, secluded, heedful, ardent, and resolute. And before long he attained to the goal for which a worthy man goes forth rightly from home to homelessness, the supreme goal of the holy life; and having by himself realized it with higher knowledge, he dwelt therein. He knew: "Destroyed is birth; the higher life is fulfilled; nothing more is to be done, and beyond this life nothing more remains."

And the Venerable Subhadda became yet another among the arahats, and he was the last disciple converted by the Blessed One himself.

Pañcamo bhāṇavāro.

[68~85] 第五诵品结束

第六诵品 涅槃遗教 The Passing Away [86~109]

～记录佛陀涅槃前后的事情～

第一品 ✫ 最后教导 Tathāgatapacchimavācā / The Blessed One's Final Exhortation [86~88]

﹝第八十六卷 ➲﹞ 216. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – “siyā kho panānanda, tumhākaṃ evamassa – ‘atītasatthukaṃ pāvacanaṃ, natthi no satthā’ti. Na kho panetaṃ, ānanda, evaṃ daṭṭhabbaṃ. Yo vo, ānanda, mayā dhammo ca vinayo ca desito paññatto, so vo mamaccayena satthā. Yathā kho panānanda, etarahi bhikkhū aññamaññaṃ āvusovādena samudācaranti, na kho mamaccayena evaṃ samudācaritabbaṃ. Theratarena, ānanda, bhikkhunā navakataro bhikkhu nāmena vā gottena vā āvusovādena vā samudācaritabbo. Navakatarena bhikkhunā therataro bhikkhu ‘bhante’ti vā ‘āyasmā’ti vā samudācaritabbo. Ākaṅkhamāno, ānanda, saṅgho mamaccayena khuddānukhuddakāni sikkhāpadāni samūhanatu. Channassa, ānanda, bhikkhuno mamaccayena brahmadaṇḍo dātabbo”ti. “Katamo pana, bhante, brahmadaṇḍo”ti? “Channo, ānanda, bhikkhu yaṃ iccheyya, taṃ vadeyya. So bhikkhūhi neva bhaṇitabbo, na ovaditabbo, na anusāsitabbo”ti.

这时，世尊对尊者阿难说：

“阿难，你们中可能会有人这样想：‘导师的教言结束了，我们不再有导师了。’阿难，不应这样看待。阿难，我为你们所教导宣说的‘法与律’，在我去世后，就是你们的导师。

还有，阿难，现在比丘们互相称呼‘朋友（āvuso）’，在我去世后，不应再这样称呼。

阿难，年长的比丘可以称呼年轻比丘的名字、姓氏，或者称‘朋友（āvuso）’。年轻的比丘应该称呼年长的比丘为‘尊者（bhante）’或‘具寿（āyasmā）’。

阿难，如果僧团愿意，在我去世后，可以废除微小的学处。

阿难，在我去世后，应对阐那（Channa）比丘施行梵罚（brahmadaṇḍa）。”

“世尊，什么是梵罚呢？？”

“阿难，阐那比丘想说什么就让他说，但比丘们不应与他交谈，不应劝告他，也不应教诫他。”

1. Now the Blessed One spoke to the Venerable Ananda, saying: "It may be, Ananda, that to some among you the thought will come: 'Ended is the word of the Master; we have a Master no longer.' But it should not, Ananda, be so considered. For that which I have proclaimed and made known as the Dhamma and the Discipline, that shall be your Master when I am gone.

2. And, Ananda, whereas now the bhikkhus address one another as 'friend,' let it not be so when I am gone. The senior bhikkhus, Ananda, may address the junior ones by their name, their family name, or as 'friend'; but the junior bhikkhus should address the senior ones as 'venerable sir' or 'your reverence.'

3. If it is desired, Ananda, the Sangha may, when I am gone, abolish the lesser and minor rules.

4. Ananda, when I am gone, let the higher penalty be imposed upon the bhikkhu Channa."

"But what, Lord, is the higher penalty?"

"The bhikkhu Channa, Ananda, may say what he will, but the bhikkhus should neither converse with him, nor exhort him, nor admonish him."

﹝第八十七卷 ➲﹞ 217. Atha kho bhagavā bhikkhū āmantesi – “siyā kho pana, bhikkhave, ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā, pucchatha, bhikkhave, mā pacchā vippaṭisārino ahuvattha – ‘sammukhībhūto no satthā ahosi, na mayaṃ sakkhimhā bhagavantaṃ sammukhā paṭipucchitu’” nti. Evaṃ vutte te bhikkhū tuṇhī ahesuṃ. Dutiyampi kho bhagavā…pe… tatiyampi kho bhagavā bhikkhū āmantesi – “siyā kho pana, bhikkhave, ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā, pucchatha, bhikkhave, mā pacchā vippaṭisārino ahuvattha – ‘sammukhībhūto no satthā ahosi, na mayaṃ sakkhimhā bhagavantaṃ sammukhā paṭipucchitu’” nti. Tatiyampi kho te bhikkhū tuṇhī ahesuṃ. Atha kho bhagavā bhikkhū āmantesi – “siyā kho pana, bhikkhave, satthugāravenapi na puccheyyātha. Sahāyakopi, bhikkhave, sahāyakassa ārocetū”ti. Evaṃ vutte te bhikkhū tuṇhī ahesuṃ. Atha kho āyasmā ānando bhagavantaṃ etadavoca – “acchariyaṃ, bhante, abbhutaṃ, bhante, evaṃ pasanno ahaṃ, bhante, imasmiṃ bhikkhusaṅghe, ‘natthi ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā’”ti. “Pasādā kho tvaṃ, ānanda, vadesi, ñāṇameva hettha, ānanda, tathāgatassa. Natthi imasmiṃ bhikkhusaṅghe ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā. Imesañhi, ānanda, pañcannaṃ bhikkhusatānaṃ yo pacchimako bhikkhu, so sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti.

这时，世尊对比丘们说：

“比丘们，如果你们中有任何一位比丘，对佛、法、僧、道或修行方法有任何疑惑或不确定，就问吧，比丘们！不要以后后悔说：‘导师就在我们面前，我们却未能在世尊面前亲自请教。’”

这样说完，比丘们都保持沉默。

世尊第二次…（同样的话）…

世尊第三次对比丘们说：

“比丘们，如果你们中有任何一位比丘，对佛、法、僧、道或修行方法有任何疑惑或不确定，就问吧，比丘们！不要以后后悔说：‘导师就在我们面前，我们却未能在世尊面前亲自请教。’”

第三次，比丘们仍然保持沉默。

这时，世尊对比丘们说：

“比丘们，也许你们是出于对导师的尊敬而不问。那么，比丘们，让朋友告诉朋友吧！”

这样说完，比丘们仍然保持沉默。

这时，尊者阿难对世尊这样说：

“真是不可思议，世尊！真是稀有，世尊！尊者，我对这个比丘僧团有如此的信心，‘没有任何一位比丘对佛、法、僧、道或修行方法有疑惑或不确定’。”

“阿难，你这样说是出于信心。但是，阿难，如来有这样的智慧：‘在这个比丘僧团中，确实没有任何一位比丘对佛、法、僧、道或修行方法有疑惑或不确定。阿难，在这五百位比丘中，即使是最后一位比丘，也是预流果（Sotāpanna），不堕恶道，确定无疑，趋向正觉。’”

5. Then the Blessed One addressed the bhikkhus, saying: "It may be, bhikkhus, that one of you is in doubt or perplexity as to the Buddha, the Dhamma, or the Sangha, the path or the practice. Then question, bhikkhus! Do not be given to remorse later on with the thought: 'The Master was with us face to face, yet face to face we failed to ask him.'"

6. But when this was said, the bhikkhus were silent. And yet a second and a third time the Blessed One said to them: "It may be, bhikkhus, that one of you is in doubt or perplexity as to the Buddha, the Dhamma, or the Sangha, the path or the practice. Then question, bhikkhus! Do not be given to remorse later on with the thought: 'The Master was with us face to face, yet face to face we failed to ask him.'"

And for a second and a third time the bhikkhus were silent. Then the Blessed One said to them: "It may be, bhikkhus, out of respect for the Master that you ask no questions. Then, bhikkhus, let friend communicate it to friend." Yet still the bhikkhus were silent.

7. And the Venerable Ananda spoke to the Blessed One, saying: "Marvellous it is, O Lord, most wonderful it is! This faith I have in the community of bhikkhus, that not even one bhikkhu is in doubt or perplexity as to the Buddha, the Dhamma, or the Sangha, the path or the practice."

"Out of faith, Ananda, you speak thus. But here, Ananda, the Tathagata knows for certain that among this community of bhikkhus there is not even one bhikkhu who is in doubt or perplexity as to the Buddha, the Dhamma, or the Sangha, the path or the practice. For, Ananda, among these five hundred bhikkhus even the lowest is a stream-enterer, secure from downfall, assured, and bound for enlightenment."

﹝第八十八卷 ➲﹞ 218. Atha kho bhagavā bhikkhū āmantesi – “handa dāni, bhikkhave, āmantayāmi vo, vayadhammā saṅkhārā appamādena sampādethā”ti. Ayaṃ tathāgatassa pacchimā vācā.

这时，世尊对比丘们说：

“那么，比丘们，现在我叮嘱你们：‘诸行（因缘和合之法）皆趋于坏灭，应以不放逸努力达成（解脱）！’”

这是如来的最后遗言。

8. And the Blessed One addressed the bhikkhus, saying: "Behold now, bhikkhus, I exhort you: All compounded things are subject to vanish. Strive with earnestness!"

This was the last word of the Tathagata.

第二品 ✫ 佛入涅槃 Parinibbutakathā / How the Blessed One Passed into Nibbana [89]

﹝第八十九卷 ➲﹞ 219. Atha kho bhagavā paṭhamaṃ jhānaṃ samāpajji, paṭhamajjhānā vuṭṭhahitvā dutiyaṃ jhānaṃ samāpajji, dutiyajjhānā vuṭṭhahitvā tatiyaṃ jhānaṃ samāpajji, tatiyajjhānā vuṭṭhahitvā catutthaṃ jhānaṃ samāpajji. Catutthajjhānā vuṭṭhahitvā ākāsānañcāyatanaṃ samāpajji, ākāsānañcāyatanasamāpattiyā vuṭṭhahitvā viññāṇañcāyatanaṃ samāpajji, viññāṇañcāyatanasamāpattiyā vuṭṭhahitvā ākiñcaññāyatanaṃ samāpajji, ākiñcaññāyatanasamāpattiyā vuṭṭhahitvā nevasaññānāsaññāyatanaṃ samāpajji, nevasaññānāsaññāyatanasamāpattiyā vuṭṭhahitvā saññāvedayitanirodhaṃ samāpajji.

然后，世尊进入初禅；从初禅出，进入第二禅；从第二禅出，进入第三禅；从第三禅出，进入第四禅；从第四禅出，进入空无边处定；从空无边处定出，进入识无边处定；从识无边处定出，进入无所有处定；从无所有处定出，进入非想非非想处定；从非想非非想处定出，进入想受灭定。

9. And the Blessed One entered the first jhana. Rising from the first jhana, he entered the second jhana. Rising from the second jhana, he entered the third jhana. Rising from the third jhana, he entered the fourth jhana. And rising out of the fourth jhana, he entered the sphere of infinite space. Rising from the attainment of the sphere of infinite space, he entered the sphere of infinite consciousness. Rising from the attainment of the sphere of infinite consciousness, he entered the sphere of nothingness. Rising from the attainment of the sphere of nothingness, he entered the sphere of neither-perception-nor-non-perception. And rising out of the attainment of the sphere of neither-perception-nor-non-perception, he attained to the cessation of perception and feeling.

Atha kho āyasmā ānando āyasmantaṃ anuruddhaṃ etadavoca – “parinibbuto, bhante anuruddha, bhagavā”ti. “Nāvuso ānanda, bhagavā parinibbuto, saññāvedayitanirodhaṃ samāpanno”ti.

这时，尊者阿难对尊者阿那律陀这样说：

“阿那律陀尊者，世尊已般涅槃了！”

“朋友阿难，世尊尚未般涅槃，他是进入了想受灭定。”

10. And the Venerable Ananda spoke to the Venerable Anuruddha, saying: "Venerable Anuruddha, the Blessed One has passed away."

"No, friend Ananda, the Blessed One has not passed away. He has entered the state of the cessation of perception and feeling."

Atha kho bhagavā saññāvedayitanirodhasamāpattiyā vuṭṭhahitvā nevasaññānāsaññāyatanaṃ samāpajji, nevasaññānāsaññāyatanasamāpattiyā vuṭṭhahitvā ākiñcaññāyatanaṃ samāpajji, ākiñcaññāyatanasamāpattiyā vuṭṭhahitvā viññāṇañcāyatanaṃ samāpajji, viññāṇañcāyatanasamāpattiyā vuṭṭhahitvā ākāsānañcāyatanaṃ samāpajji, ākāsānañcāyatanasamāpattiyā vuṭṭhahitvā catutthaṃ jhānaṃ samāpajji, catutthajjhānā vuṭṭhahitvā tatiyaṃ jhānaṃ samāpajji, tatiyajjhānā vuṭṭhahitvā dutiyaṃ jhānaṃ samāpajji, dutiyajjhānā vuṭṭhahitvā paṭhamaṃ jhānaṃ samāpajji, paṭhamajjhānā vuṭṭhahitvā dutiyaṃ jhānaṃ samāpajji, dutiyajjhānā vuṭṭhahitvā tatiyaṃ jhānaṃ samāpajji, tatiyajjhānā vuṭṭhahitvā catutthaṃ jhānaṃ samāpajji, catutthajjhānā vuṭṭhahitvā samanantarā bhagavā parinibbāyi.

然后，世尊从想受灭定出，进入非想非非想处定；

从非想非非想处定出，进入无所有处定：

从无所有处定出，进入识无边处定；从识无边处定出，进入空无边处定；从空无边处定出，进入第四禅；从第四禅出，进入第三禅；从第三禅出，进入第二禅；从第二禅出，进入初禅；从初禅出，进入第二禅：从第二禅出，进入第三禅；从第三禅出，进入第四禅；从第四禅出后，世尊立即般涅槃了。

11. Then the Blessed One, rising from the cessation of perception and feeling, entered the sphere of neither-perception-nor-non-perception. Rising from the attainment of the sphere of neither-perception-nor-non-perception, he entered the sphere of nothingness. Rising from the attainment of the sphere of nothingness, he entered the sphere of infinite consciousness. Rising from the attainment of the sphere of infinite consciousness, he entered the sphere of infinite space. Rising from the attainment of the sphere of infinite space, he entered the fourth jhana. Rising from the fourth jhana, he entered the third jhana. Rising from the third jhana, he entered the second jhana. Rising from the second jhana, he entered the first jhana.

Rising from the first jhana, he entered the second jhana. Rising from the second jhana, he entered the third jhana. Rising from the third jhana, he entered the fourth jhana. And, rising from the fourth jhana, the Blessed One immediately passed away.

第三品 ✫ 人天哀悼 The World's Echo [90~96]

﹝第九十卷 ➲﹞ 220. Parinibbute bhagavati saha parinibbānā mahābhūmicālo ahosi bhiṃsanako salomahaṃso. Devadundubhiyo ca phaliṃsu. Parinibbute bhagavati saha parinibbānā brahmāsahampati imaṃ gāthaṃ abhāsi –

世尊般涅槃时，伴随着般涅槃发生了大地震，令人惊骇、毛骨悚然，天鼓也鸣响起来。

世尊般涅槃时，伴随着般涅槃，娑婆世界的梵天主（Brahma Sahampati）诵出此偈：

12. And when the Blessed One had passed away, simultaneously with his Parinibbana there came a tremendous earthquake, dreadful and astounding, and the thunders rolled across the heavens.

13. And when the Blessed One had passed away, simultaneously with his Parinibbana, Brahma Sahampati spoke this stanza:

“Sabbeva nikkhipissanti, bhūtā loke samussayaṃ;

Yattha etādiso satthā, loke appaṭipuggalo;

Tathāgato balappatto, sambuddho parinibbuto”ti.

世间一切众生，

都将抛弃身躯；

如世尊这般的导师，

世间无与伦比，

具足力量的如来、正自觉者，也般涅槃了。

All must depart — all beings that have life Must shed their compound forms. Yea, even one, A Master such as he, a peerless being, Powerful in wisdom, the Enlightened One, has passed away.

﹝第九十一卷 ➲﹞ 221. Parinibbute bhagavati saha parinibbānā sakko devānamindo imaṃ gāthaṃ abhāsi –

“Aniccā vata saṅkhārā, uppādavayadhammino;

Uppajjitvā nirujjhanti, tesaṃ vūpasamo sukho”ti.

世尊般涅槃时，伴随着般涅槃，诸天之主释迦（Sakka）诵出此偈：

诸行确实无常，

是生灭之法；

生起后终必坏灭，

它们的寂灭是安乐。

14. And when the Blessed One had passed away, simultaneously with his Parinibbana, Sakka, king of the gods, spoke this stanza:

Transient are all compounded things, Subject to arise and vanish; Having come into existence they pass away; Good is the peace when they forever cease.

﹝第九十二卷 ➲﹞ 222. Parinibbute bhagavati saha parinibbānā āyasmā anuruddho imā gāthāyo abhāsi –

“Nāhu assāsapassāso, ṭhitacittassa tādino;

Anejo santimārabbha, yaṃ kālamakarī muni.

Asallīnena cittena, vedanaṃ ajjhavāsayi;

Pajjotasseva nibbānaṃ, vimokkho cetaso ahū”ti.

世尊般涅槃时，伴随着般涅槃，尊者阿那律陀诵出此偈：

已无入息与出息，

如如不动者心安住；

牟尼趋于寂静、不动摇，

（安详地）度过了时光。

以不屈挠之心，

忍受（临终）苦受；

犹如灯焰熄灭，

其心获得解脱。

15. And when the Blessed One had passed away, simultaneously with his Parinibbana, the Venerable Anuruddha spoke this stanza:

No movement of the breath, but with steadfast heart, Free from desires and tranquil — so the sage Comes to his end. By mortal pangs unshaken, His mind, like a flame extinguished, finds release.

﹝第九十三卷 ➲﹞ 223. Parinibbute bhagavati saha parinibbānā āyasmā ānando imaṃ gāthaṃ abhāsi –

“Tadāsi yaṃ bhiṃsanakaṃ, tadāsi lomahaṃsanaṃ;

Sabbākāravarūpete, sambuddhe parinibbute”ti.

世尊般涅槃时，伴随着般涅槃，尊者阿难诵出此偈：

那时实在恐怖，

那时毛骨悚然！

当具足一切卓越品质的

正自觉者般涅槃时。

16. And when the Blessed One had passed away, simultaneously with his Parinibbana, the Venerable Ananda spoke this stanza:

Then there was terror, and the hair stood up, when he, The All-accomplished One, the Buddha, passed away.

﹝第九十四卷 ➲﹞ 224. Parinibbute bhagavati ye te tattha bhikkhū avītarāgā appekacce bāhā paggayha kandanti, chinnapātaṃ papatanti, āvaṭṭanti vivaṭṭanti, “atikhippaṃ bhagavā parinibbuto, atikhippaṃ sugato parinibbuto, atikhippaṃ cakkhuṃ loke antarahito”ti. Ye pana te bhikkhū vītarāgā, te satā sampajānā adhivāsenti – “aniccā saṅkhārā, taṃ kutettha labbhā”ti.

世尊般涅槃时，那些尚未离欲的比丘，有的伸臂痛哭，有的像被砍倒般摔在地上，翻滚哭泣，（喊道：）“世尊般涅槃太快了！善逝般涅槃太快了！世间之眼消失太快了！”

然而，那些已离欲的比丘，则具足正念、正知，忍耐着（思惟）：“诸行无常，（要求其不灭）在此怎么可能得到呢？”

17. Then, when the Blessed One had passed away, some bhikkhus, not yet freed from passion, lifted up their arms and wept; and some, flinging themselves on the ground, rolled from side to side and wept, lamenting: "Too soon has the Blessed One come to his Parinibbana! Too soon has the Happy One come to his Parinibbana! Too soon has the Eye of the World vanished from sight!"

But the bhikkhus who were freed from passion, mindful and clearly comprehending, reflected in this way: "Impermanent are all compounded things. How could this be otherwise?"

﹝第九十五卷 ➲﹞ 225. Atha kho āyasmā anuruddho bhikkhū āmantesi – “alaṃ, āvuso, mā socittha mā paridevittha. Nanu etaṃ, āvuso, bhagavatā paṭikacceva akkhātaṃ – ‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo’. Taṃ kutettha, āvuso, labbhā. ‘Yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ vata mā palujjī’ti, netaṃ ṭhānaṃ vijjati. Devatā, āvuso, ujjhāyantī”ti. “Kathaṃbhūtā pana, bhante, āyasmā anuruddho devatā manasi karotī”ti [bhante anuruddha devatā manasi karontīti (syā. ka.)]?

这时，尊者阿那律陀对比丘们说：

“够了，朋友们！不要忧伤，不要哭泣！朋友们，世尊以前难道没有说过吗？‘一切喜爱、合意的事物，都有变化、分离、变异的性质。’朋友们，那怎么可能得到呢？对于那已生、已有的、有为的、坏灭法的事物，（想要）‘它可千万不要坏灭啊！’——这种情况是不存在的。朋友们，天神们在抱怨呢。”

“尊者，尊者阿那律陀您留意到的是什么样的天神呢？”

“Santāvuso ānanda, devatā ākāse pathavīsaññiniyo kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṃ papatanti, āvaṭṭanti, vivaṭṭanti – ‘atikhippaṃ bhagavā parinibbuto, atikhippaṃ sugato parinibbuto, atikhippaṃ cakkhuṃ loke antarahito’ti. Santāvuso ānanda, devatā pathaviyā pathavīsaññiniyo kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṃ papatanti, āvaṭṭanti, vivaṭṭanti – ‘atikhippaṃ bhagavā parinibbuto, atikhippaṃ sugato parinibbuto, atikhippaṃ cakkhuṃ loke antarahito’ti. Yā pana tā devatā vītarāgā, tā satā sampajānā adhivāsenti – ‘aniccā saṅkhārā, taṃ kutettha labbhā’”ti. Atha kho āyasmā ca anuruddho āyasmā ca ānando taṃ rattāvasesaṃ dhammiyā kathāya vītināmesuṃ.

“朋友阿难，有些在虚空中但怀有地上俗念的天神，披头散发地哭泣，伸着手臂哭泣，像被砍倒般摔在地上，翻滚哭泣：‘世尊般涅槃太快了！善逝般涅槃太快了！世间之眼消失太快了！’

朋友阿难，也有些在大地上怀有地上俗念的天神，披头散发地哭泣，伸着手臂哭泣，像被砍倒般摔在地上，翻滚哭泣：‘世尊般涅槃太快了！善逝般涅槃太快了！世间之眼消失太快了！’

然而，那些已离欲的天神，则具足正念、正知，忍耐着（思惟）：‘诸行无常，（要求其不灭）在此怎么可能得到呢？’”

于是，尊者阿那律陀和尊者阿难，以法义交谈度过了那个夜晚的剩余时间。

18. And the Venerable Anuruddha addressed the bhikkhus, saying: "Enough, friends! Do not grieve, do not lament! For has not the Blessed One declared that with all that is dear and beloved there must be change, separation, and severance? Of that which is born, come into being, compounded and subject to decay, how can one say: 'May it not come to dissolution!'? The deities, friends, are aggrieved."

"But, venerable sir, of what deities is the Venerable Anuruddha aware?"

"There are deities, friend Ananda, in space and on the earth who are earthly-minded; with dishevelled hair they weep, with uplifted arms they weep; flinging themselves on the ground, they roll from side to side, lamenting: 'Too soon has the Blessed One come to his Parinibbana! Too soon has the Happy One come to his Parinibbana! Too soon has the Eye of the World vanished from sight!' But those deities who are freed from passion, mindful and clearly comprehending, reflect in this way: 'Impermanent are all compounded things. How could this be otherwise?'"

19. Now the Venerable Anuruddha and the Venerable Ananda spent the rest of the night in talking on the Dhamma.

﹝第九十六卷 ➲﹞ 226. Atha kho āyasmā anuruddho āyasmantaṃ ānandaṃ āmantesi – “gacchāvuso ānanda, kusināraṃ pavisitvā kosinārakānaṃ mallānaṃ ārocehi – ‘parinibbuto, vāseṭṭhā, bhagavā, yassadāni kālaṃ maññathā’”ti. “Evaṃ, bhante”ti kho āyasmā ānando āyasmato anuruddhassa paṭissutvā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya attadutiyo kusināraṃ pāvisi. Tena kho pana samayena kosinārakā mallā sandhāgāre sannipatitā honti teneva karaṇīyena. Atha kho āyasmā ānando yena kosinārakānaṃ mallānaṃ sandhāgāraṃ tenupasaṅkami; upasaṅkamitvā kosinārakānaṃ mallānaṃ ārocesi – “parinibbuto, vāseṭṭhā, bhagavā, yassadāni kālaṃ maññathā”ti. Idamāyasmato ānandassa vacanaṃ sutvā mallā ca mallaputtā ca mallasuṇisā ca mallapajāpatiyo ca aghāvino dummanā cetodukkhasamappitā appekacce kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṃ papatanti, āvaṭṭanti, vivaṭṭanti – “atikhippaṃ bhagavā parinibbuto, atikhippaṃ sugato parinibbuto, atikhippaṃ cakkhuṃ loke antarahito”ti.

这时，尊者阿那律陀对尊者阿难说：

“去吧，朋友阿难！进入拘尸那罗城，告知拘尸那罗的末罗人：‘瓦塞塔们（Vāseṭṭhā，对末罗人的尊称），世尊已经般涅槃了，现在你们认为该怎么办就怎么办吧。’”

尊者阿难回答尊者阿那律陀：“好的，尊者。” 然后在清晨时分，穿好下衣，拿着钵和（外）衣，自己作为第二个（与另一比丘同行），进入了拘尸那罗城。那时，拘尸那罗的末罗人正好因为这件事聚集在会议厅里。于是，尊者阿难前往拘尸那罗末罗人的会议厅；去到后，告知拘尸那罗的末罗人：

“瓦塞塔们，世尊已经般涅槃了，现在你们认为该怎么办就怎么办吧。”

听了尊者阿难的话后，末罗人、末罗人的儿子、末罗人的儿媳、末罗人的妻子们都感到痛苦、忧愁，心受忧苦折磨，有的披头散发地哭泣，有的伸着手臂哭泣，像被砍倒般摔在地上，翻滚哭泣：“世尊般涅槃太快了！善逝般涅槃太快了！世间之眼消失太快了！”

Then the Venerable Anuruddha spoke to the Venerable Ananda, saying: "Go now, friend Ananda, to Kusinara, and announce to the Mallas: 'The Blessed One, Vasetthas, has passed away. Do now as seems fitting to you.'"

"So be it, venerable sir." And the Venerable Ananda prepared himself in the forenoon, and taking bowl and robe, went with a companion into Kusinara.

20. At that time the Mallas of Kusinara had gathered in the council hall to consider that very matter. And the Venerable Ananda approached them and announced: "The Blessed One, Vasetthas, has passed away. Do now as seems fitting to you."

And when they heard the Venerable Ananda speak these words, the Mallas with their sons, their wives, and the wives of their sons, were sorely grieved, grieved at heart and afflicted; and some, with their hair all dishevelled, with arms upraised in despair, wept; flinging themselves on the ground, they rolled from side to side, lamenting: "Too soon has the Blessed One come to his Parinibbana! Too soon has the Happy One come to his Parinibbana! Too soon has the Eye of the World vanished from sight!"

第四品 ✫ 供养遗体 Buddhasarīrapūjā / Homage to the Remains [97~100]

﹝第九十七卷 ➲﹞ 227. Atha kho kosinārakā mallā purise āṇāpesuṃ – “tena hi, bhaṇe, kusinārāyaṃ gandhamālañca sabbañca tāḷāvacaraṃ sannipātethā”ti. Atha kho kosinārakā mallā gandhamālañca sabbañca tāḷāvacaraṃ pañca ca dussayugasatāni ādāya yena upavattanaṃ mallānaṃ sālavanaṃ, yena bhagavato sarīraṃ tenupasaṅkamiṃsu; upasaṅkamitvā bhagavato sarīraṃ naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṃ karontā mānentā pūjentā celavitānāni karontā maṇḍalamāḷe paṭiyādentā ekadivasaṃ vītināmesuṃ.

这时，拘尸那罗的末罗人命令手下：“那么，喂，去把拘尸那罗城里的香、花环和所有乐器都集合起来！”

于是，拘尸那罗的末罗人带着香、花环、所有乐器以及五百对（套）布匹，前往末罗人的乌帕瓦塔纳娑罗林（Upavattana Sāla grove），去到世尊遗体所在之处。去到后，他们以舞蹈、歌唱、音乐、花环、香料来尊敬、尊重、敬奉、供养世尊的遗体，并且搭建（装饰用的）布制天篷，布置（圆形的）花坛。他们就这样度过了一天。

21. Then the Mallas of Kusinara gave orders to their men, saying: "Gather now all the perfumes, flower-garlands, and musicians, even all that are in Kusinara." And the Mallas, with the perfumes, the flower-garlands, and the musicians, and with five hundred sets of clothing, went to the Sala Grove, the recreation park of the Mallas, and approached the body of the Blessed One. And having approached, they paid homage to the body of the Blessed One with dance, song, music, flower-garlands, and perfume, and erecting canopies and pavilions, they spent the day showing respect, honor, and veneration to the body of the Blessed One.

Atha kho kosinārakānaṃ mallānaṃ etadahosi – “ativikālo kho ajja bhagavato sarīraṃ jhāpetuṃ, sve dāni mayaṃ bhagavato sarīraṃ jhāpessāmā”ti. Atha kho kosinārakā mallā bhagavato sarīraṃ naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṃ karontā mānentā pūjentā celavitānāni karontā maṇḍalamāḷe paṭiyādentā dutiyampi divasaṃ vītināmesuṃ, tatiyampi divasaṃ vītināmesuṃ, catutthampi divasaṃ vītināmesuṃ, pañcamampi divasaṃ vītināmesuṃ, chaṭṭhampi divasaṃ vītināmesuṃ.

这时，拘尸那罗的末罗人这样想：“今天火化世尊的遗体太晚了，我们明天再火化世尊的遗体吧。”

于是，拘尸那罗的末罗人以舞蹈、歌唱、音乐、花环、香料来尊敬、尊重、敬奉、供养世尊的遗体，并且搭建布制天篷，布置花坛。他们就这样度过了第二天，也度过了第三天，也度过了第四天，也度过了第五天，也度过了第六天。

And then the thought came to them: "Now the day is too far spent for us to cremate the body of the Blessed One. Tomorrow we will do it."

And for the second day, and a third, fourth, fifth, and sixth day, they paid homage to the body of the Blessed One with dance, song, music, flower-garlands, and perfume, and erecting canopies and pavilions, they spent the day showing respect, honor, and veneration to the body of the Blessed One.

Atha kho sattamaṃ divasaṃ kosinārakānaṃ mallānaṃ etadahosi – “mayaṃ bhagavato sarīraṃ naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṃ karontā mānentā pūjentā dakkhiṇena dakkhiṇaṃ nagarassa haritvā bāhirena bāhiraṃ dakkhiṇato nagarassa bhagavato sarīraṃ jhāpessāmā”ti.

到了第七天，拘尸那罗的末罗人这样想：“我们已经以舞蹈、歌唱、音乐、花环、香料尊敬、尊重、敬奉、供养了世尊的遗体，现在让我们抬着世尊的遗体从城的南面（正门）出去，绕到城外，在城的南边火化世尊的遗体吧。”

But on the seventh day the thought came to them: "We have paid homage to the body of the Blessed One with dance, song, music, flower-garlands, and perfume, and have shown respect, honor, and veneration; let us now carry the body of the Blessed One southward to the southern part of the town and beyond, and let us there cremate the body of the Blessed One south of the town."

﹝第九十八卷 ➲﹞ 228. Tena kho pana samayena aṭṭha mallapāmokkhā sīsaṃnhātā ahatāni vatthāni nivatthā “mayaṃ bhagavato sarīraṃ uccāressāmā”ti na sakkonti uccāretuṃ. Atha kho kosinārakā mallā āyasmantaṃ anuruddhaṃ etadavocuṃ – “ko nu kho, bhante anuruddha, hetu ko paccayo, yenime aṭṭha mallapāmokkhā sīsaṃnhātā ahatāni vatthāni nivatthā ‘mayaṃ bhagavato sarīraṃ uccāressāmā’ti na sakkonti uccāretun”ti? “Aññathā kho, vāseṭṭhā, tumhākaṃ adhippāyo, aññathā devatānaṃ adhippāyo”ti. “Kathaṃ pana, bhante, devatānaṃ adhippāyo”ti? “Tumhākaṃ kho, vāseṭṭhā, adhippāyo – ‘mayaṃ bhagavato sarīraṃ naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṃ karontā mānentā pūjentā dakkhiṇena dakkhiṇaṃ nagarassa haritvā bāhirena bāhiraṃ dakkhiṇato nagarassa bhagavato sarīraṃ jhāpessāmā’ti; devatānaṃ kho, vāseṭṭhā, adhippāyo – ‘mayaṃ bhagavato sarīraṃ dibbehi naccehi gītehi vāditehi gandhehi sakkarontā garuṃ karontā mānentā pūjentā uttarena uttaraṃ nagarassa haritvā uttarena dvārena nagaraṃ pavesetvā majjhena majjhaṃ nagarassa haritvā puratthimena dvārena nikkhamitvā puratthimato nagarassa makuṭabandhanaṃ nāma mallānaṃ cetiyaṃ ettha bhagavato sarīraṃ jhāpessāmā’”ti. “Yathā, bhante, devatānaṃ adhippāyo, tathā hotū”ti.

那时，有八位末罗族的首领，洗了头，穿上新衣服，心里想着：“我们要抬起世尊的遗体。”但却抬不起来。

于是，拘尸那罗城的末罗族人对尊者阿那律说：“尊者阿那律啊！是什么原因，什么缘由，让这八位末罗族的首领，洗了头，穿上新衣，心里想着‘我们要抬起世尊的遗体’，却抬不起来呢？”

“瓦塞塔们（Vāseṭṭhā）！因为你们的想法和诸天的想法不一样。”

“尊者！那么诸天的想法是什么呢？”

“瓦塞塔们！你们的想法是：‘我们用舞蹈、歌唱、奏乐、花环、香料来恭敬、尊重、供养世尊的遗体，然后向南抬，抬到城南边，再抬出城外，到城南边举行世尊遗体的火化仪式。’然而，瓦塞塔们，诸天的想法是：‘我们用天上的舞蹈、歌唱、奏乐、花环、香料来恭敬、尊重、供养世尊的遗体，然后向北抬，抬到城北边，从北门进入城市，抬到城市中心，再从东门出去，到城东边一个叫做‘天冠’（Makuṭa-bandhana）的末罗族庙宇那里，在那里火化世尊的遗体。’”

“尊者！就按照诸天的想法办吧。”

And eight Mallas of the foremost families, bathed from the crown of their heads and wearing new clothes, with the thought: "We will lift up the body of the Blessed One," tried to do so but they could not.

22. Then the Mallas spoke to the Venerable Anuruddha, saying: "What is the cause, Venerable Anuruddha, what is the reason that these eight Mallas of the foremost families, bathed from the crown of their heads and wearing new clothes, with the thought: 'We will lift up the body of the Blessed One,' try to do so but cannot?"

"You, Vasetthas, have one purpose, the deities have another."

"Then what, venerable sir, is the purpose of the deities?"

"Your purpose, Vasetthas, is this: 'We have paid homage to the body of the Blessed One with dance, song, music, flower-garlands, and perfume, and have shown respect, honor, and veneration; let us now carry the body of the Blessed One southward to the southern part of the town and beyond, and let us there cremate the body of the Blessed One south of the town.' But the purpose of the deities, Vasetthas, is this: 'We have paid homage to the body of the Blessed One with heavenly dance, song, music, flower-garlands, and perfume, and have shown respect, honor, and veneration; let us now carry the body of the Blessed One northward to the northern part of the town; and having carried it through the northern gate, let us go through the center of the town, and then eastward to the east of the town; and having passed through the east gate, let us carry it to the cetiya of the Mallas, Makuta-bandhana, and there let us cremate the body of the Blessed One.'"

"As the deities wish, venerable sir, so let it be."

﹝第九十九卷 ➲﹞ 229. Tena kho pana samayena kusinārā yāva sandhisamalasaṃkaṭīrā jaṇṇumattena odhinā mandāravapupphehi santhatā [saṇṭhitā (syā.)] hoti. Atha kho devatā ca kosinārakā ca mallā bhagavato sarīraṃ dibbehi ca mānusakehi ca naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṃ karontā mānentā pūjentā uttarena uttaraṃ nagarassa haritvā uttarena dvārena nagaraṃ pavesetvā majjhena majjhaṃ nagarassa haritvā puratthimena dvārena nikkhamitvā puratthimato nagarassa makuṭabandhanaṃ nāma mallānaṃ cetiyaṃ ettha ca bhagavato sarīraṃ nikkhipiṃsu.

那时，天上撒满了曼陀罗花，遍及拘尸那罗城的全境，即使是垃圾堆和废弃物堆放处，花也堆积到超过膝盖的高度。

于是，诸天和拘尸那罗城的末罗族人，用人间和天上的舞蹈、歌唱、奏乐、花环、香料，恭敬、尊重、供养世尊的遗体，然后抬起世尊的遗体，向北抬，抬到城北边，从北门进入城市中心，再从东门出去，到城东边一个叫做‘天冠’的末罗族庙宇那里，在那里安放好世尊的遗体。

23. Thereupon the whole of Kusinara, even to the dust heaps and rubbish heaps, became covered knee-deep in mandarava flowers. And homage was paid to the body of the Blessed One by the deities as well as the Mallas of Kusinara. With dance, song, music, flower-garlands, and perfume, both divine and human, respect, honor, and veneration were shown. And they carried the body of the Blessed One northward to the northern part of the town; and having carried it through the northern gate, they went through the center of the town, and then eastward to the east of the town; and having passed through the east gate, they carried the body of the Blessed One to the cetiya of the Mallas, Makuta-bandhana, and there laid it down.

﹝第百卷 ➲﹞ 230. Atha kho kosinārakā mallā āyasmantaṃ ānandaṃ etadavocuṃ – “kathaṃ mayaṃ, bhante ānanda, tathāgatassa sarīre paṭipajjāmā”ti? “Yathā kho, vāseṭṭhā, rañño cakkavattissa sarīre paṭipajjanti, evaṃ tathāgatassa sarīre paṭipajjitabban”ti. “Kathaṃ pana, bhante ānanda, rañño cakkavattissa sarīre paṭipajjantī”ti? “Rañño, vāseṭṭhā, cakkavattissa sarīraṃ ahatena vatthena veṭhenti, ahatena vatthena veṭhetvā vihatena kappāsena veṭhenti, vihatena kappāsena veṭhetvā ahatena vatthena veṭhenti. Etena upāyena pañcahi yugasatehi rañño cakkavattissa sarīraṃ veṭhetvā āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujjitvā sabbagandhānaṃ citakaṃ karitvā rañño cakkavattissa sarīraṃ jhāpenti. Cātumahāpathe rañño cakkavattissa thūpaṃ karonti. Evaṃ kho, vāseṭṭhā, rañño cakkavattissa sarīre paṭipajjanti. Yathā kho, vāseṭṭhā, rañño cakkavattissa sarīre paṭipajjanti, evaṃ tathāgatassa sarīre paṭipajjitabbaṃ. Cātumahāpathe tathāgatassa thūpo kātabbo. Tattha ye mālaṃ vā gandhaṃ vā cuṇṇakaṃ vā āropessanti vā abhivādessanti vā cittaṃ vā pasādessanti, tesaṃ taṃ bhavissati dīgharattaṃ hitāya sukhāyā”ti. Atha kho kosinārakā mallā purise āṇāpesuṃ – “tena hi, bhaṇe, mallānaṃ vihataṃ kappāsaṃ sannipātethā”ti.

于是，拘尸那罗城的末罗族人对尊者阿难说：“尊者阿难！我们应当如何处理世尊的遗体呢？”

“瓦塞塔们！应当像处理转轮圣王的遗体那样，来处理如来的遗体。”

“那么，尊者阿难！处理转轮圣王的遗体是怎样的呢？”

“瓦塞塔们！他们用新布包裹转轮圣王的遗体，用新布包好后，再用洁净的棉絮包裹，用洁净的棉絮包好后，再用新布包裹。用这个方法，一层布一层棉絮，总共包裹五百层布和五百层棉絮。然后将转轮圣王的遗体放入铁制的油棺中，再盖上另一个铁棺，堆积各种香木，火化转轮圣王的遗体。在主要的十字路口，为转轮圣王建造塔。瓦塞塔们！这就是处理转轮圣王遗体的方法。

瓦塞塔们，处理转轮圣王遗体的方法是这样，处理如来的遗体也应当这样做。在主要的十字路口，要为如来建造塔。凡是在那里供养花环、香料、香粉，或者礼拜，或者心生净信的人，他们将在长久的时间里获得利益和安乐。”

于是，拘尸那罗城的末罗族人命令他们的仆人说：“去！把末罗族所有的洁净棉絮都收集起来！”

24. Then the Mallas of Kusinara spoke to the Venerable Ananda, saying: "How should we act, Venerable Ananda, respecting the body of the Tathagata?"

"After the same manner, Vasetthas, as towards the body of a universal monarch."

"But how, venerable Ananda, do they act respecting the body of a universal monarch?"

"The body of a universal monarch, Vasetthas, is first wrapped round with new linen, and then with teased cotton wool. And again it is wrapped round with new linen, and again with teased cotton wool, and so it is done up to five hundred layers of linen and five hundred of cotton wool. When that is done, the body of the universal monarch is placed in an iron oil-vessel, which is enclosed in another iron vessel and a funeral pyre is built of all kinds of perfumed woods, and so the body of the universal monarch is burned. And at a crossroads a stupa is raised for the universal monarch. So it is done, Vasetthas, with the body of a universal monarch.

And even, Vasetthas, as with the body of a universal monarch, so should it be done with the body of the Tathagata; and at a crossroads also a stupa should be raised for the Tathagata. And whoever shall bring to that place garlands or incense or sandalwood paste, or pay reverence, and whose mind becomes calm there — it will be to his well being and happiness for a long time."

25. Then the Mallas gave orders to their men, saying: "Gather now all the teased cotton wool of the Mallas!"

Atha kho kosinārakā mallā bhagavato sarīraṃ ahatena vatthena veṭhetvā vihatena kappāsena veṭhesuṃ, vihatena kappāsena veṭhetvā ahatena vatthena veṭhesuṃ. Etena upāyena pañcahi yugasatehi bhagavato sarīraṃ veṭhetvā āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujjitvā sabbagandhānaṃ citakaṃ karitvā bhagavato sarīraṃ citakaṃ āropesuṃ.

于是，拘尸那罗城的末罗族人，用新布包裹世尊的遗体，用新布包好后，再用洁净的棉絮包裹，用洁净的棉絮包好后，再用新布包裹。用这个方法，一层布一层棉絮，总共包裹五百层布和五百层棉絮，然后将遗体放入铁制的油棺中，再盖上另一个铁棺，堆积各种香木，然后将世尊的遗体安放在香木堆上。

And the Mallas of Kusinara wrapped the body of the Blessed One round with new linen, and then with teased cotton wool. And again they wrapped it round with new linen, and again with teased cotton wool, and so it was done up to five hundred layers of linen and five hundred of cotton wool. When that was done, they placed the body of the Blessed One in an iron oil-vessel, which was enclosed in another iron vessel, and they built a funeral pyre of all kinds of perfumed woods, and upon it they laid the body of the Blessed One.

第五品 ✫ 摩诃迦叶 Mahākassapattheravatthu [101~105]

﹝第百一卷 ➲﹞ 231. Tena kho pana samayena āyasmā mahākassapo pāvāya kusināraṃ addhānamaggappaṭippanno hoti mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi. Atha kho āyasmā mahākassapo maggā okkamma aññatarasmiṃ rukkhamūle nisīdi. Tena kho pana samayena aññataro ājīvako kusinārāya mandāravapupphaṃ gahetvā pāvaṃ addhānamaggappaṭippanno hoti. Addasā kho āyasmā mahākassapo taṃ ājīvakaṃ dūratova āgacchantaṃ, disvā taṃ ājīvakaṃ etadavoca – “apāvuso, amhākaṃ satthāraṃ jānāsī”ti? “Āmāvuso, jānāmi, ajja sattāhaparinibbuto samaṇo gotamo. Tato me idaṃ mandāravapupphaṃ gahitan”ti. Tattha ye te bhikkhū avītarāgā appekacce bāhā paggayha kandanti, chinnapātaṃ papatanti, āvaṭṭanti, vivaṭṭanti – “atikhippaṃ bhagavā parinibbuto, atikhippaṃ sugato parinibbuto, atikhippaṃ cakkhuṃ loke antarahito”ti. Ye pana te bhikkhū vītarāgā, te satā sampajānā adhivāsenti – “aniccā saṅkhārā, taṃ kutettha labbhā”ti.

那时，尊者摩诃迦叶正和五百位大比丘一起，从波婆城沿着大路走向拘尸那罗城。

之后，尊者摩诃迦叶离开大路，在一棵树下坐了下来。

这时，有一位邪命外道修行者，拿着一朵曼陀罗花，正从拘尸那罗城沿着大路走向波婆城。

尊者摩诃迦叶远远看见那位邪命外道走过来，见到他后，就这样问道：“朋友！你知道我们的导师吗？”

“是的，朋友，我知道。就在七天前，沙门乔达摩般涅槃了。因此我才得到了这朵曼陀罗花。”

这时，那些还没有断除欲望的比丘们，有的伸着手臂哭泣，有的扑倒在地上，像石头碎裂般翻滚哭泣：“世尊的般涅槃太快了！善逝的般涅槃太快了！世间的眼目消失得太快了！”

而那些已经断除欲望的比丘们，则保持正念正知，能够忍耐，心想：“一切行都是无常的，怎么可能要求它不坏灭呢？”

26. Now at that time the Venerable Maha Kassapa was journeying from Pava to Kusinara together with a large company of five hundred bhikkhus. And on the way, the Venerable Maha Kassapa went aside from the highway and sat down at the foot of a tree.

And a certain Ajivaka came by, on his way to Pava, and he had taken a mandarava flower from Kusinara. And the Venerable Maha Kassapa saw the Ajivaka coming from a distance, and as he drew close he spoke to him, saying: "Do you know, friend, anything of our Master?"

"Yes, friend, I know. It is now seven days since the ascetic乔达摩passed away. From there I have brought this mandarava flower."

27. Thereupon some bhikkhus, not yet freed from passion, lifted up their arms and wept; and some, flinging themselves on the ground, rolled from side to side and wept, lamenting: "Too soon has the Blessed One come to his Parinibbana! Too soon has the Happy One come to his Parinibbana! Too soon has the Eye of the World vanished from sight!"

﹝第百二卷 ➲﹞ 232. Tena kho pana samayena subhaddo nāma vuddhapabbajito tassaṃ parisāyaṃ nisinno hoti. Atha kho subhaddo vuddhapabbajito te bhikkhū etadavoca – “alaṃ, āvuso, mā socittha, mā paridevittha, sumuttā mayaṃ tena mahāsamaṇena. Upaddutā ca homa – ‘idaṃ vo kappati, idaṃ vo na kappatī’ti. Idāni pana mayaṃ yaṃ icchissāma, taṃ karissāma, yaṃ na icchissāma, na taṃ karissāmā”ti. Atha kho āyasmā mahākassapo bhikkhū āmantesi – “alaṃ, āvuso, mā socittha, mā paridevittha. Nanu etaṃ, āvuso, bhagavatā paṭikacceva akkhātaṃ – ‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo’. Taṃ kutettha, āvuso, labbhā. ‘Yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ tathāgatassāpi sarīraṃ mā palujjī’ti, netaṃ ṭhānaṃ vijjatī”ti.

那时，有一位晚年才出家、名叫须跋陀罗（Subhadda）的人，正坐在那群比丘当中；这位晚年出家的须跋陀罗，对那些比丘们这样说：

“够了，朋友们！不要悲伤，不要恸哭！我们彻底从那个大沙门的管束中解脱出来了。他总是烦扰我们说：‘这个你们可以做，那个你们不可以做。’从今以后，我们想做什么就可以做什么，不想做什么就不做什么了。”

这时，尊者摩诃迦叶对比丘们说：

“够了！朋友们！不要悲伤，不要恸哭。朋友们！世尊过去难道不是这样说过吗？‘凡是所有亲爱、可意的事物，都必然会有变化、分离、各异的状态。’朋友们，怎么可能得到永恒不变呢？‘凡是已生、已成、有为、具有坏灭性质的事物，想要它不坏灭，即使是如来的身体也不可能’，这种可能性是不存在的。”

28. Now at that time, one Subhadda, who had renounced only in his old age, was seated in the assembly. And he addressed the bhikkhus, saying: "Enough, friends! Do not grieve, do not lament! We are well rid of that great ascetic. Too long, friends, have we been oppressed by his saying: 'This is fitting for you; that is not fitting for you.' Now we shall be able to do as we wish, and what we do not wish, that we shall not do."

But the Venerable Maha Kassapa addressed the bhikkhus, saying: "Enough friends! Do not grieve, do not lament! For has not the Blessed One declared that with all that is dear and beloved there must be change, separation, and severance? Of that which is born, come into being, compounded, and subject to decay, how can one say: 'May it not come to dissolution!'?"

﹝第百三卷 ➲﹞ 233. Tena kho pana samayena cattāro mallapāmokkhā sīsaṃnhātā ahatāni vatthāni nivatthā – “mayaṃ bhagavato citakaṃ āḷimpessāmā”ti na sakkonti āḷimpetuṃ. Atha kho kosinārakā mallā āyasmantaṃ anuruddhaṃ etadavocuṃ – “ko nu kho, bhante anuruddha, hetu ko paccayo, yenime cattāro mallapāmokkhā sīsaṃnhātā ahatāni vatthāni nivatthā – ‘mayaṃ bhagavato citakaṃ āḷimpessāmā’ti na sakkonti āḷimpetun”ti? “Aññathā kho, vāseṭṭhā, devatānaṃ adhippāyo”ti. “Kathaṃ pana, bhante, devatānaṃ adhippāyo”ti? “Devatānaṃ kho, vāseṭṭhā, adhippāyo – ‘ayaṃ āyasmā mahākassapo pāvāya kusināraṃ addhānamaggappaṭippanno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi. Na tāva bhagavato citako pajjalissati, yāvāyasmā mahākassapo bhagavato pāde sirasā na vandissatī’”ti. “Yathā, bhante, devatānaṃ adhippāyo, tathā hotū”ti.

那时，有四位末罗族的首领，洗了头，穿上新衣服，心里这样想着：“我们要点燃世尊的火化柴堆。”然而去点火时，柴堆却点不燃。

于是，拘尸那罗城的末罗族人对尊者阿那律说：

“尊者阿那律！是什么原因、什么缘由，这四位末罗族首领，洗了头，穿上新衣，心里想着‘我们要点燃世尊的火化柴堆’，然而去点火时，柴堆却点不燃呢？”

“瓦塞塔们！诸天有别的想法。”

“那么，尊者！诸天的想法是怎样的呢？”

“瓦塞塔们，诸天的想法是：‘那位尊者摩诃迦叶，正和五百位大比丘一起，从波婆城沿着大路走向拘尸那罗城。在尊者摩诃迦叶用头顶礼世尊的双足之前，世尊的火化柴堆是不会燃烧的。’”

“尊者！就按照诸天的想法办吧。”

29. Now at that time four Mallas of the foremost families, bathed from the crown of their heads and wearing new clothes, with the thought: 'We will set alight the Blessed One's pyre," tried to do so but they could not. And the Mallas spoke to the Venerable Anuruddha, saying: "What is the cause, Venerable Anuruddha, what is the reason that these four Mallas of the foremost families, bathed from the crown of their heads and wearing new clothes, with the thought: "We will set alight the Blessed One's pyre,' try to do so but cannot?"

"You, Vasetthas, have one purpose, the deities have another."

"Then what, venerable sir, is the purpose of the deities?"

"The purpose of the deities, Vasetthas, is this: 'The Venerable Maha Kassapa is on his way from Pava to Kusinara together with a large company of five hundred bhikkhus. Let not the Blessed One's pyre be set alight until the Venerable Maha Kassapa has paid homage at the feet of the Blessed One.'"

"As the deities wish, venerable sir, so let it be."

﹝第百四卷 ➲﹞ 234. Atha kho āyasmā mahākassapo yena kusinārā makuṭabandhanaṃ nāma mallānaṃ cetiyaṃ, yena bhagavato citako tenupasaṅkami; upasaṅkamitvā ekaṃsaṃ cīvaraṃ katvā añjaliṃ paṇāmetvā tikkhattuṃ citakaṃ padakkhiṇaṃ katvā bhagavato pāde sirasā vandi. Tānipi kho pañcabhikkhusatāni ekaṃsaṃ cīvaraṃ katvā añjaliṃ paṇāmetvā tikkhattuṃ citakaṃ padakkhiṇaṃ katvā bhagavato pāde sirasā vandiṃsu. Vandite ca panāyasmatā mahākassapena tehi ca pañcahi bhikkhusatehi sayameva bhagavato citako pajjali.

那时，尊者摩诃迦叶前往拘尸那罗城那个叫做‘天冠’的末罗族庙宇，来到世尊的火化柴堆前。到了之后，他整理好袈裟，露出右肩，双手合十，向右绕着柴堆走了三圈，然后用头顶礼世尊的双足。

那五百位比丘也同样整理好袈裟，露出右肩，双手合十，向右绕着柴堆走了三圈，用头顶礼世尊的双足。

就在尊者摩诃迦叶和那五百位比丘顶礼完毕时，世尊的火化柴堆不需要点燃，自己就燃烧起来了。

30. And the Venerable Maha Kassapa approached the pyre of the Blessed One, at the cetiya of the Mallas, Makuta-bandhana, in Kusinara. And he arranged his upper robe on one shoulder, and with his clasped hands raised in salutation, he walked three times round the pyre, keeping his right side towards the Blessed One's body, and he paid homage at the feet of the Blessed One. And even so did the five hundred bhikkhus.

And when homage had been paid by the Venerable Maha Kassapa and the five hundred bhikkhus, the pyre of the Blessed One burst into flame by itself.

﹝第百五卷 ➲﹞ 235. Jhāyamānassa kho pana bhagavato sarīrassa yaṃ ahosi chavīti vā cammanti vā maṃsanti vā nhārūti vā lasikāti vā, tassa neva chārikā paññāyittha, na masi; sarīrāneva avasissiṃsu. Seyyathāpi nāma sappissa vā telassa vā jhāyamānassa neva chārikā paññāyati, na masi; evameva bhagavato sarīrassa jhāyamānassa yaṃ ahosi chavīti vā cammanti vā maṃsanti vā nhārūti vā lasikāti vā, tassa neva chārikā paññāyittha, na masi; sarīrāneva avasissiṃsu. Tesañca pañcannaṃ dussayugasatānaṃ dveva dussāni na ḍayhiṃsu yañca sabbaabbhantarimaṃ yañca bāhiraṃ. Daḍḍhe ca kho pana bhagavato sarīre antalikkhā udakadhārā pātubhavitvā bhagavato citakaṃ nibbāpesi. Udakasālatopi [udakaṃ sālatopi (sī. syā. kaṃ.)] abbhunnamitvā bhagavato citakaṃ nibbāpesi. Kosinārakāpi mallā sabbagandhodakena bhagavato citakaṃ nibbāpesuṃ. Atha kho kosinārakā mallā bhagavato sarīrāni sattāhaṃ sandhāgāre sattipañjaraṃ karitvā dhanupākāraṃ parikkhipāpetvā [parikkhipitvā (syā.)] naccehi gītehi vāditehi mālehi gandhehi sakkariṃsu garuṃ kariṃsu mānesuṃ pūjesuṃ.

世尊的遗体火化时，凡是表皮、皮肤、肌肉、筋腱、关节液，都没有留下灰烬或煤灰；只有舍利（骨头）留了下来。

就像燃烧酥油或油时，不会留下灰烬或煤灰一样；同样地，世尊的遗体火化时，凡是表皮、皮肤、肌肉、筋腱、关节液，都没有留下灰烬或煤灰；只有舍利留了下来。而那五百层布和棉絮中，只有最里面的一层和最外面的一层没有被烧毁。

世尊的遗体火化完毕后，从空中降下水流，熄灭了世尊的火化柴堆；从娑罗双树中也涌出水来，熄灭了世尊的火化柴堆；拘尸那罗城的末罗族人也用各种香水熄灭了世尊的火化柴堆。

那时，拘尸那罗城的末罗族人在他们的议事厅里，用长矛围成栅栏，用弓围成围墙，围绕着世尊的舍利，在七天中用舞蹈、歌唱、奏乐、花环、香料来恭敬、尊重、供养世尊的舍利。

31. And it came about that when the body of the Blessed One had been burned, no ashes or particles were to be seen of what had been skin, tissue, flesh, sinews, and fluid; only bones remained. Just as when ghee or oil is burned, it leaves no particles or ashes behind, even so when the body of the Blessed One had been burned, no ashes or particles were to be seen of what had been skin, tissue, flesh, sinews, and fluid; only bones remained. And of the five hundred linen wrappings, only two were not consumed, the innermost and the outermost.

32. And when the body of the Blessed One had been burned, water rained down from heaven and extinguished the pyre of the Blessed One, and from the sala trees water came forth, and the Mallas of Kusinara brought water scented with many kinds of perfumes, and they too extinguished the pyre of the Blessed One.

And the Mallas of Kusinara laid the relics of the Blessed One in their council hall, and surrounded them with a lattice-work of spears and encircled them with a fence of bows; and there for seven days they paid homage to the relics of the Blessed One with dance, song, music, flower-garlands, and perfume, and showed respect, honor, and veneration to the relics of the Blessed One.

第六品 ✫ 八分舍利 Sarīradhātuvibhājanaṃ / Partition of the Relics [106~108]

﹝第百六卷 ➲﹞ 236. Assosi kho rājā māgadho ajātasattu vedehiputto – “bhagavā kira kusinārāyaṃ parinibbuto”ti. Atha kho rājā māgadho ajātasattu vedehiputto kosinārakānaṃ mallānaṃ dūtaṃ pāhesi – “bhagavāpi khattiyo ahampi khattiyo, ahampi arahāmi bhagavato sarīrānaṃ bhāgaṃ, ahampi bhagavato sarīrānaṃ thūpañca mahañca karissāmī”ti.

韦提希之子，摩揭陀国的国王阿阇世听说：“世尊在拘尸那罗城般涅槃了。”

那时，韦提希之子，摩揭陀国王阿阇世派遣使者去对拘尸那罗城的末罗族人说：“世尊是刹帝利种姓，我也是刹帝利种姓；我也有资格获得一份世尊的舍利，我也要为世尊的舍利建造塔并举行庆典。”

33. Then the king of Magadha, Ajatasattu, son of the Videhi queen, came to know that at Kusinara the Blessed One had passed away. And he sent a message to the Mallas of Kusinara, saying: "The Blessed One was of the warrior caste, and I am too. I am worthy to receive a portion of the relics of the Blessed One. I will erect a stupa over the relics of the Blessed One and hold a festival in their honor."

Assosuṃ kho vesālikā licchavī – “bhagavā kira kusinārāyaṃ parinibbuto”ti. Atha kho vesālikā licchavī kosinārakānaṃ mallānaṃ dūtaṃ pāhesuṃ – “bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṃ bhāgaṃ, mayampi bhagavato sarīrānaṃ thūpañca mahañca karissāmā”ti.

毗舍离城的离车族人听说：“世尊已经在拘尸那罗城般涅槃了。”

于是，毗舍离城的离车族人派遣使者去对拘尸那罗城的末罗族人说：“世尊是刹帝利种姓，我们也是刹帝利种姓；我们也有资格获得一份世尊的舍利，我们也要为世尊的舍利建造塔并举行庆典。”

34. And the Licchavis of Vesali came to know that at Kusinara the Blessed One had passed away. And they sent a message to the Mallas of Kusinara, saying: "The Blessed One was of the warrior caste, and we are too. We are worthy to receive a portion of the relics of the Blessed One. We will erect a stupa over the relics of the Blessed One and hold a festival in their honor."

Assosuṃ kho kapilavatthuvāsī sakyā – “bhagavā kira kusinārāyaṃ parinibbuto”ti. Atha kho kapilavatthuvāsī sakyā kosinārakānaṃ mallānaṃ dūtaṃ pāhesuṃ – “bhagavā amhākaṃ ñātiseṭṭho, mayampi arahāma bhagavato sarīrānaṃ bhāgaṃ, mayampi bhagavato sarīrānaṃ thūpañca mahañca karissāmā”ti.

迦毗罗卫城的释迦族人听说：“世尊已经在拘尸那罗城般涅槃了。”

于是，迦毗罗卫城的释迦族人派遣使者去对拘尸那罗城的末罗族人说：“世尊是我们族人中最尊贵的，我们也有资格获得一份世尊的舍利，我们也要为世尊的舍利建造塔并举行庆典。”

35. And the Sakyas of Kapilavatthu came to know that at Kusinara the Blessed One had passed away. And they sent a message to the Mallas of Kusinara, saying: "The Blessed One was the greatest of our clan. We are worthy to receive a portion of the relics of the Blessed One. We will erect a stupa over the relics of the Blessed One and hold a festival in their honor."

Assosuṃ kho allakappakā bulayo [thūlayo (syā.)] – “bhagavā kira kusinārāyaṃ parinibbuto”ti. Atha kho allakappakā bulayo kosinārakānaṃ mallānaṃ dūtaṃ pāhesuṃ – “bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṃ bhāgaṃ, mayampi bhagavato sarīrānaṃ thūpañca mahañca karissāmā”ti.

阿勒格波的布利人（Bulis of Allakappa）听说：“世尊已经在拘尸那罗城般涅槃了。”

于是，阿勒格波的布利人派遣使者去对拘尸那罗城的末罗族人说：“世尊是刹帝利种姓，我们也是刹帝利种姓。我们也有资格获得一份世尊的舍利，我们也要为世尊的舍利建造塔并举行庆典。”

36. And the Bulis of Allakappa came to know that at Kusinara the Blessed One had passed away. And they sent a message to the Mallas of Kusinara, saying: "The Blessed One was of the warrior caste, and we are too. We are worthy to receive a portion of the relics of the Blessed One. We will erect a stupa over the relics of the Blessed One and hold a festival in their honor."

Assosuṃ kho rāmagāmakā koḷiyā – “bhagavā kira kusinārāyaṃ parinibbuto”ti. Atha kho rāmagāmakā koḷiyā kosinārakānaṃ mallānaṃ dūtaṃ pāhesuṃ – “bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṃ bhāgaṃ, mayampi bhagavato sarīrānaṃ thūpañca mahañca karissāmā”ti.

罗摩村的拘利族人（Kolis of Ramagama）听说：“世尊已经在拘尸那罗城般涅槃了。”

于是，罗摩村的拘利族人派遣使者去对拘尸那罗城的末罗族人说：“世尊是刹帝利种姓，我们也是刹帝利种姓。我们也有资格获得一份世尊的舍利，我们也要为世尊的舍利建造塔并举行庆典。”

37. And the Kolis of Ramagama came to know that at Kusinara the Blessed One had passed away. And they sent a message to the Mallas of Kusinara, saying: "The Blessed One was of the warrior caste, and we are too. We are worthy to receive a portion of the relics of the Blessed One. We will erect a stupa over the relics of the Blessed One and hold a festival in their honor."

Assosi kho veṭṭhadīpako brāhmaṇo – “bhagavā kira kusinārāyaṃ parinibbuto”ti. Atha kho veṭṭhadīpako brāhmaṇo kosinārakānaṃ mallānaṃ dūtaṃ pāhesi – “bhagavāpi khattiyo ahaṃ pismi brāhmaṇo, ahampi arahāmi bhagavato sarīrānaṃ bhāgaṃ, ahampi bhagavato sarīrānaṃ thūpañca mahañca karissāmī”ti.

韦陀提波（Vethadipa）的婆罗门听说：“世尊已经在拘尸那罗城般涅槃了。”

于是，韦陀提波的婆罗门派遣使者去对拘尸那罗城的末罗族人说：“世尊是刹帝利种姓，而我是婆罗门种姓，我也有资格获得一份世尊的舍利，我也要为世尊的舍利建造塔并举行庆典。”

38. And the Vethadipa brahman came to know that at Kusinara the Blessed One had passed away. And he sent a message to the Mallas of Kusinara, saying: "The Blessed One was of the warrior caste, and I am a brahman. I am worthy to receive a portion of the relics of the Blessed One. I will erect a stupa over the relics of the Blessed One and hold a festival in their honor."

Assosuṃ kho pāveyyakā mallā – “bhagavā kira kusinārāyaṃ parinibbuto”ti. Atha kho pāveyyakā mallā kosinārakānaṃ mallānaṃ dūtaṃ pāhesuṃ – “bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṃ bhāgaṃ, mayampi bhagavato sarīrānaṃ thūpañca mahañca karissāmā”ti.

波婆城的末罗族人（Mallas of Pava）听说：“世尊已经在拘尸那罗城般涅槃了。”

于是，波婆城的末罗族人派遣使者去对拘尸那罗城的末罗族人说：“世尊是刹帝利种姓，我们也是刹帝利种姓，我们也有资格获得一份世尊的舍利，我们也要为世尊的舍利建造塔并举行庆典。”

39. And the Mallas of Pava came to know that at Kusinara the Blessed One had passed away. And they sent a message to the Mallas of Kusinara, saying: "The Blessed One was of the warrior caste, and we are too. We are worthy to receive a portion of the relics of the Blessed One. We will erect a stupa over the relics of the Blessed One and hold a festival in their honor."

Evaṃ vutte kosinārakā mallā te saṅghe gaṇe etadavocuṃ – “bhagavā amhākaṃ gāmakkhette parinibbuto, na mayaṃ dassāma bhagavato sarīrānaṃ bhāgan”ti.

听了这些话后，拘尸那罗城的末罗族人对那些聚集起来的使者和随从们说：

“世尊是在我们村镇的范围内入涅槃的，我们不能把世尊的舍利分给别人。”

40. But when they heard these words, the Mallas of Kusinara addressed the assembly, saying: "The Blessed One has passed away in our township. We shall not part with any portion of the relics of the Blessed One."

﹝第百七卷 ➲﹞ 237. Evaṃ vutte doṇo brāhmaṇo te saṅghe gaṇe etadavoca –

“Suṇantu bhonto mama ekavācaṃ,

Amhāka [chandānurakkhaṇatthaṃ niggahītalopo]; Buddho ahu khantivādo;

Na hi sādhu yaṃ uttamapuggalassa,

Sarīrabhāge siyā sampahāro.

Sabbeva bhonto sahitā samaggā,

Sammodamānā karomaṭṭhabhāge;

Vitthārikā hontu disāsu thūpā,

Bahū janā cakkhumato pasannā”ti.

这时，一位名叫多那（Dona）的婆罗门对那些聚集起来的使者和随从们说：

“诸位先生请听我一言，

我们的佛陀宣讲忍辱；

为分无上人物的舍利，

发生争斗实为不善。

愿诸位齐心协力、和合，

欢喜地将舍利分为八份；

愿佛塔广布于各个方向，

让众多世人对具眼者（佛陀）生起净信！”

Then the brahman Dona spoke to the assembly, saying:

One word from me, I beg you, sirs, to hear! Our Buddha taught us ever to forbear; Unseemly would it be should strife arise And war and bloodshed, over the custody Of his remains, who was the best of men! Let us all, sirs, in friendliness agree To share eight portions — so that far and wide Stupas may rise, and seeing them, mankind Faith in the All-Enlightened One will find!

﹝第百八卷 ➲﹞ 238. “Tena hi, brāhmaṇa, tvaññeva bhagavato sarīrāni aṭṭhadhā samaṃ savibhattaṃ vibhajāhī”ti. “Evaṃ, bho”ti kho doṇo brāhmaṇo tesaṃ saṅghānaṃ gaṇānaṃ paṭissutvā bhagavato sarīrāni aṭṭhadhā samaṃ suvibhattaṃ vibhajitvā te saṅghe gaṇe etadavoca – “imaṃ me bhonto tumbaṃ dadantu ahampi tumbassa thūpañca mahañca karissāmī”ti. Adaṃsu kho te doṇassa brāhmaṇassa tumbaṃ.

“既然如此，婆罗门！那就请你亲自将世尊的舍利公平地分为八份吧。”

多那婆罗门回答那些聚集的使者和随从们说：“好的，诸位先生。”他公平地将世尊的舍利分为八份后，对那些聚集的使者和随从们说：

“请诸位先生将这个（装舍利的）瓮给我吧，我也要为这个瓮建造塔并举行庆典。”

他们便将那个瓮给了多那婆罗门。

"So be it, brahman! Divide the relics into eight equal portions yourself."

And the brahman Dona said to the assembly: "So be it, sirs." And he divided justly into eight equal portions the relics of the Blessed One, and having done so, he addressed the assembly, saying: "Let this urn, sirs, be given to me. Over this urn I will erect a stupa, and in its honor I will hold a festival." And the urn was given to the brahman Dona.

Assosuṃ kho pippalivaniyā [pipphalivaniyā (syā.)] moriyā – “bhagavā kira kusinārāyaṃ parinibbuto”ti. Atha kho pippalivaniyā moriyā kosinārakānaṃ mallānaṃ dūtaṃ pāhesuṃ – “bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṃ bhāgaṃ, mayampi bhagavato sarīrānaṃ thūpañca mahañca karissāmā”ti. “Natthi bhagavato sarīrānaṃ bhāgo, vibhattāni bhagavato sarīrāni. Ito aṅgāraṃ harathā”ti. Te tato aṅgāraṃ hariṃsu [āhariṃsu (syā. ka.)].

毕波梨瓦那（Pipphalivana）的莫利耶族人（Moriyas）听说：“世尊在拘尸那罗城般涅槃了。”

于是，毕波梨瓦那的莫利耶族人派遣使者去对拘尸那罗城的末罗族人说：“世尊是刹帝利种姓，我们也是刹帝利种姓，我们也有资格获得一份世尊的舍利，我们也要为世尊的舍利建造塔并举行庆典。”

（末罗族人回答：）“世尊的舍利已经没有份了，舍利已经分配完毕了。你们从这里拿些火化后的灰烬吧。”

于是他们就从那里带走了灰烬。

41. Then the Moriyas of Pipphalivana came to know that at Kusinara the Blessed One had passed away. And they sent a message to the Mallas of Kusinara, saying: "The Blessed One was of the warrior caste, and we are too. We are worthy to receive a portion of the relics of the Blessed One. We will erect a stupa over the relics of the Blessed One and hold a festival in their honor."

"There is no portion of the relics of the Blessed One remaining; the relics of the Blessed One have been divided. But take from here the ashes." And they took from there the ashes.

第七品 ✫ 起十佛塔 Dhātuthūpapūjā [109]

﹝第百九卷 ➲﹞ 239. Atha kho rājā māgadho ajātasattu vedehiputto rājagahe bhagavato sarīrānaṃ thūpañca mahañca akāsi. Vesālikāpi licchavī vesāliyaṃ bhagavato sarīrānaṃ thūpañca mahañca akaṃsu. Kapilavatthuvāsīpi sakyā kapilavatthusmiṃ bhagavato sarīrānaṃ thūpañca mahañca akaṃsu. Allakappakāpi bulayo allakappe bhagavato sarīrānaṃ thūpañca mahañca akaṃsu. Rāmagāmakāpi koḷiyā rāmagāme bhagavato sarīrānaṃ thūpañca mahañca akaṃsu. Veṭṭhadīpakopi brāhmaṇo veṭṭhadīpe bhagavato sarīrānaṃ thūpañca mahañca akāsi. Pāveyyakāpi mallā pāvāyaṃ bhagavato sarīrānaṃ thūpañca mahañca akaṃsu. Kosinārakāpi mallā kusinārāyaṃ bhagavato sarīrānaṃ thūpañca mahañca akaṃsu. Doṇopi brāhmaṇo tumbassa thūpañca mahañca akāsi. Pippalivaniyāpi moriyā pippalivane aṅgārānaṃ thūpañca mahañca akaṃsu. Iti aṭṭha sarīrathūpā navamo tumbathūpo dasamo aṅgārathūpo. Evametaṃ bhūtapubbanti.

那时，韦提希之子摩揭陀国王阿阇世，在王舍城为世尊的舍利建造了塔并举行了庆典。

毗舍离城的离车族人，在毗舍离为世尊的舍利建造了塔并举行了庆典。

迦毗罗卫城的释迦族人，在迦毗罗卫城为世尊的舍利建造了塔并举行了庆典。

阿勒格波的布利人，在阿勒格波为世尊的舍利建造了塔并举行了庆典。

罗摩村的拘利族人，在罗摩村为世尊的舍利建造了塔并举行了庆典。

韦陀提波的婆罗门，在韦陀提波为世尊的舍利建造了塔并举行了庆典。

波婆城的末罗族人，在波婆城为世尊的舍利建造了塔并举行了庆典。

拘尸那罗城的末罗族人，在拘尸那罗城为世尊的舍利建造了塔并举行了庆典。

多那婆罗门，为（装舍利的）瓮建造了塔并举行了庆典。

毕波梨瓦那的莫利耶族人，在毕波梨瓦那为（世尊火化后的）灰烬建造了塔并举行了庆典。

这样总共有八座舍利塔，第九座是瓮塔，第十座是灰烬塔。

过去的事情就是这样的。

42. And the king of Magadha, Ajatasattu, son of the Videhi queen, erected a stupa over the relics of the Blessed One at Rajagaha, and in their honor held a festival. The Licchavis of Vesali erected a stupa over the relics of the Blessed One at Vesali, and in their honor held a festival. The Sakyas of Kapilavatthu erected a stupa over the relics of the Blessed One at Kapilavatthu, and in their honor held a festival. The Bulis of Allakappa erected a stupa over the relics of the Blessed One at Allakappa, and in their honor held a festival. The Kolis of Ramagama erected a stupa over the relics of the Blessed One at Ramagama, and in their honor held a festival. The Vethadipa brahman erected a stupa over the relics of the Blessed One at Vethadipa, and in their honor held a festival. The Mallas of Pava erected a stupa over the relics of the Blessed One at Pava, and in their honor held a festival. The Mallas of Kusinara erected a stupa over the relics of the Blessed One at Kusinara, and in their honor held a festival. The brahman Dona erected a stupa over the urn, and in its honor held a festival. And the Moriyas of Pipphalivana erected a stupa over the ashes at Pipphalivana, and in their honor held a festival.

So it came about that there were eight stupas for the relics, a ninth for the urn, and a tenth for the ashes.

And thus it was in the days of old.

(Chaṭṭha bhāṇavāro.)

[86~109] 第六诵品结束

结语偈颂 The Epilog's Chant [110]

﹝第百十卷 ➲﹞ 240. Aṭṭhadoṇaṃ cakkhumato sarīraṃ, sattadoṇaṃ jambudīpe mahenti.

具眼者（佛陀）舍利共八瓮，

七瓮供养在阎浮提（印度）。

⑴ 43. Eight portions there were of the relics of him, The All-Seeing One, the greatest of men. Seven in Jambudipa are honored, (Vajira/Story)

⑵ Eight portions were the relics of the One with Vision, the highest, the foremost of men: seven honored in Jambudipa, (Thanissaro Bhikkhu)

Ekañca doṇaṃ purisavaruttamassa, rāmagāme nāgarājā maheti.

最殊胜者（佛陀）的另一瓮，

罗摩村由龙王供养。

⑴ and one In Ramagama, by kings of the Naga race.

⑵ and one in Ramagama honored by kings of the nagas.

Ekāhi dāṭhā tidivehi pūjitā, ekā pana gandhārapure mahīyati;

一颗佛牙由忉利天供养，

另一颗在健陀罗城受供养；

⑴ One tooth is honored in the Tavatimsa heaven,

⑵ One tooth the devas of the Thirty-three worship; one is honored in Gandharapura;

Kāliṅgarañño vijite punekaṃ, ekaṃ pana nāgarājā maheti.

迦陵迦国王的国土有另一颗，

还有一颗由龙王供养。

⑴ One in the realm of Kalinga, and one by the Naga kings.

⑵ one in the realm of the king of Kalinga; another is honored by kings of the nagas.

Tasseva tejena ayaṃ vasundharā,

凭借祂们（舍利）的威力，这片大地，

⑴ Through their brightness this bountiful earth

⑵ These, with their splendor, their excellent gifts, embellish this wealth-bearing earth.

Āyāgaseṭṭhehi mahī alaṅkatā;

由最殊胜的供养所庄严；

⑴ With its most excellent gifts is endowed;

⑵ Thus the relics of the One with Vision are honored by those honored by those who are honored.

Evaṃ imaṃ cakkhumato sarīraṃ,

如此这具眼者（佛陀）的舍利，

⑴ For thus the relics of the All-Seeing

⑵ He is worshiped by deva kings, naga kings, human kings,

Susakkataṃ sakkatasakkatehi.

被值得尊敬者所恭敬供养。

⑴ One are best honored

⑵ and likewise is worshiped by the most excellent people.

Devindanāgindanarindapūjito,

受到天帝、龙王、人王供养，

⑴ By those who are worthy of honor — by gods and Nagas And lords of men,

⑵ He is worshiped by deva kings, naga kings, human kings,

Manussindaseṭṭhehi tatheva pūjito;

同样也被人间最卓越者供养；

⑴ yea, by the highest of mankind.

⑵ and likewise is worshiped by the most excellent people.

Taṃ vandatha [taṃ taṃ vandatha (syā.)] pañjalikā labhitvā,

你们应双手合十礼敬祂，

⑴ Pay homage with clasped hands!

⑵ So pay homage to him, with hands palm-to-palm over the heart,

Buddho have kappasatehi dullabhoti.

佛陀实在是百劫难遇啊！

⑴ For hard indeed it is Through hundreds of ages to meet with an All-Enlightened One!

⑵ for the Awakened are rarely encountered in the course of one hundred eons.

Cattālīsa samā dantā, kesā lomā ca sabbaso;

四十颗牙齿平整洁白，

头发、体毛及一切，

Devā hariṃsu ekekaṃ, cakkavāḷaparamparāti.

诸天神各取其一，

遍及各个世界轮转不息。

Mahāparinibbānasuttaṃ niṭṭhitaṃ tatiyaṃ.

大般涅槃经 ～大品‧第三经 终

Last Days of the Buddha: the Third.

～《长部经典‧大品‧Mahāparinibbānasutta 大般涅槃经》(DN 16, 131-240)

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.13 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【1】Dīghanikāya 长部经典 (DN 1-34, 1360)/《2》Mahāvaggapāḷi 大品 (DN 14-23, 1-441)”

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【经名】 4. Mahāsudassanasutta 大善见王经 (DN 17, 241-272)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Mahāsudassanasuttaṃ

241. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kusinārāyaṃ viharati upavattane mallānaṃ sālavane antarena yamakasālānaṃ parinibbānasamaye. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – “mā, bhante, bhagavā imasmiṃ khuddakanagarake ujjaṅgalanagarake sākhānagarake parinibbāyi. Santi, bhante, aññāni mahānagarāni. Seyyathidaṃ – campā, rājagahaṃ, sāvatthi, sāketaṃ, kosambī, bārāṇasī; ettha bhagavā parinibbāyatu. Ettha bahū khattiyamahāsālā brāhmaṇamahāsālā gahapatimahāsālā tathāgate abhippasannā, te tathāgatassa sarīrapūjaṃ karissantī”ti.

242. “Mā hevaṃ, ānanda, avaca; mā hevaṃ, ānanda, avaca – khuddakanagarakaṃ ujjaṅgalanagarakaṃ sākhānagarakan”ti.

Kusāvatīrājadhānī

“Bhūtapubbaṃ, ānanda, rājā mahāsudassano nāma ahosi khattiyo muddhāvasitto [khattiyo muddhābhisitto (ka.), cakkavattīdhammiko dhammarājā (mahāparinibbānasutta)] cāturanto vijitāvī janapadatthāvariyappatto. Rañño, ānanda, mahāsudassanassa ayaṃ kusinārā kusāvatī nāma rājadhānī ahosi. Puratthimena ca pacchimena ca dvādasayojanāni āyāmena, uttarena ca dakkhiṇena ca sattayojanāni vitthārena. Kusāvatī, ānanda, rājadhānī iddhā ceva ahosi phītā ca bahujanā ca ākiṇṇamanussā ca subhikkhā ca. Seyyathāpi, ānanda, devānaṃ āḷakamandā nāma rājadhānī iddhā ceva hoti phītā ca [iddhā ceva ahosi phītā ca (syā.)] bahujanā ca ākiṇṇayakkhā ca subhikkhā ca; evameva kho, ānanda, kusāvatī rājadhānī iddhā ceva ahosi phītā ca bahujanā ca ākiṇṇamanussā ca subhikkhā ca. Kusāvatī, ānanda, rājadhānī dasahi saddehi avivittā ahosi divā ceva rattiñca, seyyathidaṃ – hatthisaddena assasaddena rathasaddena bherisaddena mudiṅgasaddena vīṇāsaddena gītasaddena saṅkhasaddena sammasaddena pāṇitāḷasaddena ‘asnātha pivatha khādathā’ti dasamena saddena.

“Kusāvatī, ānanda, rājadhānī sattahi pākārehi parikkhittā ahosi. Eko pākāro sovaṇṇamayo, eko rūpiyamayo, eko veḷuriyamayo, eko phalikamayo, eko lohitaṅkamayo [lohitaṅgamayo (ka.), lohitakamayo (byākaraṇesu)], eko masāragallamayo, eko sabbaratanamayo. Kusāvatiyā, ānanda, rājadhāniyā catunnaṃ vaṇṇānaṃ dvārāni ahesuṃ. Ekaṃ dvāraṃ sovaṇṇamayaṃ, ekaṃ rūpiyamayaṃ, ekaṃ veḷuriyamayaṃ, ekaṃ phalikamayaṃ. Ekekasmiṃ dvāre satta satta esikā nikhātā ahesuṃ tiporisaṅgā tiporisanikhātā dvādasaporisā ubbedhena. Ekā esikā sovaṇṇamayā, ekā rūpiyamayā, ekā veḷuriyamayā, ekā phalikamayā, ekā lohitaṅkamayā, ekā masāragallamayā, ekā sabbaratanamayā. Kusāvatī, ānanda, rājadhānī sattahi tālapantīhi parikkhittā ahosi. Ekā tālapanti sovaṇṇamayā, ekā rūpiyamayā, ekā veḷuriyamayā, ekā phalikamayā, ekā lohitaṅkamayā, ekā masāragallamayā, ekā sabbaratanamayā. Sovaṇṇamayassa tālassa sovaṇṇamayo khandho ahosi, rūpiyamayāni pattāni ca phalāni ca. Rūpiyamayassa tālassa rūpiyamayo khandho ahosi, sovaṇṇamayāni pattāni ca phalāni ca. Veḷuriyamayassa tālassa veḷuriyamayo khandho ahosi, phalikamayāni pattāni ca phalāni ca. Phalikamayassa tālassa phalikamayo khandho ahosi, veḷuriyamayāni pattāni ca phalāni ca. Lohitaṅkamayassa tālassa lohitaṅkamayo khandho ahosi, masāragallamayāni pattāni ca phalāni ca. Masāragallamayassa tālassa masāragallamayo khandho ahosi, lohitaṅkamayāni pattāni ca phalāni ca. Sabbaratanamayassa tālassa sabbaratanamayo khandho ahosi, sabbaratanamayāni pattāni ca phalāni ca. Tāsaṃ kho panānanda, tālapantīnaṃ vāteritānaṃ saddo ahosi vaggu ca rajanīyo ca khamanīyo [kamanīyo (sī. syā. pī.)] ca madanīyo ca. Seyyathāpi, ānanda, pañcaṅgikassa tūriyassa suvinītassa suppaṭitāḷitassa sukusalehi samannāhatassa saddo hoti vaggu ca rajanīyo ca khamanīyo ca madanīyo ca, evameva kho, ānanda, tāsaṃ tālapantīnaṃ vāteritānaṃ saddo ahosi vaggu ca rajanīyo ca khamanīyo ca madanīyo ca. Ye kho panānanda, tena samayena kusāvatiyā rājadhāniyā dhuttā ahesuṃ soṇḍā pipāsā, te tāsaṃ tālapantīnaṃ vāteritānaṃ saddena paricāresuṃ.

Cakkaratanaṃ

243. “Rājā, ānanda, mahāsudassano sattahi ratanehi samannāgato ahosi catūhi ca iddhīhi. Katamehi sattahi? Idhānanda, rañño mahāsudassanassa tadahuposathe pannarase sīsaṃnhātassa uposathikassa uparipāsādavaragatassa dibbaṃ cakkaratanaṃ pāturahosi sahassāraṃ sanemikaṃ sanābhikaṃ sabbākāraparipūraṃ. Disvā rañño mahāsudassanassa etadahosi – ‘sutaṃ kho panetaṃ – “yassa rañño khattiyassa muddhāvasittassa tadahuposathe pannarase sīsaṃnhātassa uposathikassa uparipāsādavaragatassa dibbaṃ cakkaratanaṃ pātubhavati sahassāraṃ sanemikaṃ sanābhikaṃ sabbākāraparipūraṃ, so hoti rājā cakkavattī”ti. Assaṃ nu kho ahaṃ rājā cakkavattī’ti.

244. “Atha kho, ānanda, rājā mahāsudassano uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā vāmena hatthena suvaṇṇabhiṅkāraṃ gahetvā dakkhiṇena hatthena cakkaratanaṃ abbhukkiri – ‘pavattatu bhavaṃ cakkaratanaṃ, abhivijinātu bhavaṃ cakkaratanan’ti. Atha kho taṃ, ānanda, cakkaratanaṃ puratthimaṃ disaṃ pavatti [pavattati (syā. ka.)], anvadeva [anudeva (syā.)] rājā mahāsudassano saddhiṃ caturaṅginiyā senāya, yasmiṃ kho panānanda, padese cakkaratanaṃ patiṭṭhāsi, tattha rājā mahāsudassano vāsaṃ upagacchi saddhiṃ caturaṅginiyā senāya. Ye kho panānanda, puratthimāya disāya paṭirājāno, te rājānaṃ mahāsudassanaṃ upasaṅkamitvā evamāhaṃsu – ‘ehi kho mahārāja, svāgataṃ te mahārāja, sakaṃ te mahārāja, anusāsa mahārājā’ti. Rājā mahāsudassano evamāha – ‘pāṇo na hantabbo, adinnaṃ na ādātabbaṃ, kāmesu micchā na caritabbā, musā na bhaṇitabbā, majjaṃ na pātabbaṃ, yathābhuttañca bhuñjathā’ti. Ye kho panānanda, puratthimāya disāya paṭirājāno, te rañño mahāsudassanassa anuyantā ahesuṃ. Atha kho taṃ, ānanda, cakkaratanaṃ puratthimaṃ samuddaṃ ajjhogāhetvā paccuttaritvā dakkhiṇaṃ disaṃ pavatti…pe… dakkhiṇaṃ samuddaṃ ajjhogāhetvā paccuttaritvā pacchimaṃ disaṃ pavatti…pe… pacchimaṃ samuddaṃ ajjhogāhetvā paccuttaritvā uttaraṃ disaṃ pavatti, anvadeva rājā mahāsudassano saddhiṃ caturaṅginiyā senāya. Yasmiṃ kho panānanda, padese cakkaratanaṃ patiṭṭhāsi, tattha rājā mahāsudassano vāsaṃ upagacchi saddhiṃ caturaṅginiyā senāya. Ye kho panānanda, uttarāya disāya paṭirājāno, te rājānaṃ mahāsudassanaṃ upasaṅkamitvā evamāhaṃsu – ‘ehi kho mahārāja, svāgataṃ te mahārāja, sakaṃ te mahārāja, anusāsa mahārājā’ti. Rājā mahāsudassano evamāha – ‘pāṇo na hantabbo, adinnaṃ na ādātabbaṃ, kāmesu micchā na caritabbā, musā na bhaṇitabbā, majjaṃ na pātabbaṃ, yathābhuttañca bhuñjathā’ti. Ye kho panānanda, uttarāya disāya paṭirājāno, te rañño mahāsudassanassa anuyantā ahesuṃ.

245. “Atha kho taṃ, ānanda, cakkaratanaṃ samuddapariyantaṃ pathaviṃ abhivijinitvā kusāvatiṃ rājadhāniṃ paccāgantvā rañño mahāsudassanassa antepuradvāre atthakaraṇapamukhe akkhāhataṃ maññe aṭṭhāsi rañño mahāsudassanassa antepuraṃ upasobhayamānaṃ. Rañño, ānanda, mahāsudassanassa evarūpaṃ cakkaratanaṃ pāturahosi.

Hatthiratanaṃ

246. “Puna caparaṃ, ānanda, rañño mahāsudassanassa hatthiratanaṃ pāturahosi sabbaseto sattappatiṭṭho iddhimā vehāsaṅgamo uposatho nāma nāgarājā. Taṃ disvā rañño mahāsudassanassa cittaṃ pasīdi – ‘bhaddakaṃ vata bho hatthiyānaṃ, sace damathaṃ upeyyā’ti. Atha kho taṃ, ānanda, hatthiratanaṃ – seyyathāpi nāma gandhahatthājāniyo dīgharattaṃ suparidanto, evameva damathaṃ upagacchi. Bhūtapubbaṃ, ānanda, rājā mahāsudassano tameva hatthiratanaṃ vīmaṃsamāno pubbaṇhasamayaṃ abhiruhitvā samuddapariyantaṃ pathaviṃ anuyāyitvā kusāvatiṃ rājadhāniṃ paccāgantvā pātarāsamakāsi. Rañño, ānanda, mahāsudassanassa evarūpaṃ hatthiratanaṃ pāturahosi.

Assaratanaṃ

247. “Puna caparaṃ, ānanda, rañño mahāsudassanassa assaratanaṃ pāturahosi sabbaseto kāḷasīso muñjakeso iddhimā vehāsaṅgamo valāhako nāma assarājā. Taṃ disvā rañño mahāsudassanassa cittaṃ pasīdi – ‘bhaddakaṃ vata bho assayānaṃ sace damathaṃ upeyyā’ti. Atha kho taṃ, ānanda, assaratanaṃ seyyathāpi nāma bhaddo assājāniyo dīgharattaṃ suparidanto, evameva damathaṃ upagacchi. Bhūtapubbaṃ, ānanda, rājā mahāsudassano tameva assaratanaṃ vīmaṃsamāno pubbaṇhasamayaṃ abhiruhitvā samuddapariyantaṃ pathaviṃ anuyāyitvā kusāvatiṃ rājadhāniṃ paccāgantvā pātarāsamakāsi. Rañño, ānanda, mahāsudassanassa evarūpaṃ assaratanaṃ pāturahosi.

Maṇiratanaṃ

248. “Puna caparaṃ, ānanda, rañño mahāsudassanassa maṇiratanaṃ pāturahosi. So ahosi maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno anāvilo sabbākārasampanno. Tassa kho panānanda, maṇiratanassa ābhā samantā yojanaṃ phuṭā ahosi. Bhūtapubbaṃ, ānanda, rājā mahāsudassano tameva maṇiratanaṃ vīmaṃsamāno caturaṅginiṃ senaṃ sannayhitvā maṇiṃ dhajaggaṃ āropetvā rattandhakāratimisāya pāyāsi. Ye kho panānanda, samantā gāmā ahesuṃ, te tenobhāsena kammante payojesuṃ divāti maññamānā. Rañño, ānanda, mahāsudassanassa evarūpaṃ maṇiratanaṃ pāturahosi.

Itthiratanaṃ

249. “Puna caparaṃ, ānanda, rañño mahāsudassanassa itthiratanaṃ pāturahosi abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā nātidīghā nātirassā nātikisā nātithūlā nātikāḷikā nāccodātā atikkantā mānusivaṇṇaṃ [mānussivaṇṇaṃ (syā.)] appattā dibbavaṇṇaṃ. Tassa kho panānanda, itthiratanassa evarūpo kāyasamphasso hoti, seyyathāpi nāma tūlapicuno vā kappāsapicuno vā. Tassa kho panānanda, itthiratanassa sīte uṇhāni gattāni honti, uṇhe sītāni. Tassa kho panānanda, itthiratanassa kāyato candanagandho vāyati, mukhato uppalagandho. Taṃ kho panānanda, itthiratanaṃ rañño mahāsudassanassa pubbuṭṭhāyinī ahosi pacchānipātinī kiṅkārapaṭissāvinī manāpacārinī piyavādinī. Taṃ kho panānanda, itthiratanaṃ rājānaṃ mahāsudassanaṃ manasāpi no aticari [aticarī (ka.), aticārī (sī. syā. pī.)], kuto pana kāyena. Rañño, ānanda, mahāsudassanassa evarūpaṃ itthiratanaṃ pāturahosi.

Gahapatiratanaṃ

250. “Puna caparaṃ, ānanda, rañño mahāsudassanassa gahapatiratanaṃ pāturahosi. Tassa kammavipākajaṃ dibbacakkhu pāturahosi yena nidhiṃ passati sassāmikampi assāmikampi. So rājānaṃ mahāsudassanaṃ upasaṅkamitvā evamāha – ‘appossukko tvaṃ, deva, hohi, ahaṃ te dhanena dhanakaraṇīyaṃ karissāmī’ti. Bhūtapubbaṃ, ānanda, rājā mahāsudassano tameva gahapatiratanaṃ vīmaṃsamāno nāvaṃ abhiruhitvā majjhe gaṅgāya nadiyā sotaṃ ogāhitvā gahapatiratanaṃ etadavoca – ‘attho me, gahapati, hiraññasuvaṇṇenā’ti. ‘Tena hi, mahārāja, ekaṃ tīraṃ nāvā upetū’ti. ‘Idheva me, gahapati, attho hiraññasuvaṇṇenā’ti. Atha kho taṃ, ānanda, gahapatiratanaṃ ubhohi hatthehi udakaṃ omasitvā pūraṃ hiraññasuvaṇṇassa kumbhiṃ uddharitvā rājānaṃ mahāsudassanaṃ etadavoca – ‘alamettāvatā mahārāja, katamettāvatā mahārāja, pūjitamettāvatā mahārājā’ti? Rājā mahāsudassano evamāha – ‘alamettāvatā gahapati, katamettāvatā gahapati, pūjitamettāvatā gahapatī’ti. Rañño, ānanda, mahāsudassanassa evarūpaṃ gahapatiratanaṃ pāturahosi.

Pariṇāyakaratanaṃ

251. “Puna caparaṃ, ānanda, rañño mahāsudassanassa pariṇāyakaratanaṃ pāturahosi paṇḍito viyatto medhāvī paṭibalo rājānaṃ mahāsudassanaṃ upayāpetabbaṃ upayāpetuṃ, apayāpetabbaṃ apayāpetuṃ, ṭhapetabbaṃ ṭhapetuṃ. So rājānaṃ mahāsudassanaṃ upasaṅkamitvā evamāha – ‘appossukko tvaṃ, deva, hohi, ahamanusāsissāmī’ti. Rañño, ānanda, mahāsudassanassa evarūpaṃ pariṇāyakaratanaṃ pāturahosi.

“Rājā, ānanda, mahāsudassano imehi sattahi ratanehi samannāgato ahosi.

Catuiddhisamannāgato

252. “Rājā, ānanda, mahāsudassano catūhi iddhīhi samannāgato ahosi. Katamāhi catūhi iddhīhi? Idhānanda, rājā mahāsudassano abhirūpo ahosi dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato ativiya aññehi manussehi. Rājā, ānanda, mahāsudassano imāya paṭhamāya iddhiyā samannāgato ahosi.

“Puna caparaṃ, ānanda, rājā mahāsudassano dīghāyuko ahosi ciraṭṭhitiko ativiya aññehi manussehi. Rājā, ānanda, mahāsudassano imāya dutiyāya iddhiyā samannāgato ahosi.

“Puna caparaṃ, ānanda, rājā mahāsudassano appābādho ahosi appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya ativiya aññehi manussehi. Rājā, ānanda, mahāsudassano imāya tatiyāya iddhiyā samannāgato ahosi.

“Puna caparaṃ, ānanda, rājā mahāsudassano brāhmaṇagahapatikānaṃ piyo ahosi manāpo. Seyyathāpi, ānanda, pitā puttānaṃ piyo hoti manāpo, evameva kho, ānanda, rājā mahāsudassano brāhmaṇagahapatikānaṃ piyo ahosi manāpo. Raññopi, ānanda, mahāsudassanassa brāhmaṇagahapatikā piyā ahesuṃ manāpā. Seyyathāpi, ānanda, pitu puttā piyā honti manāpā, evameva kho, ānanda, raññopi mahāsudassanassa brāhmaṇagahapatikā piyā ahesuṃ manāpā.

“Bhūtapubbaṃ, ānanda, rājā mahāsudassano caturaṅginiyā senāya uyyānabhūmiṃ niyyāsi. Atha kho, ānanda, brāhmaṇagahapatikā rājānaṃ mahāsudassanaṃ upasaṅkamitvā evamāhaṃsu – ‘ataramāno, deva, yāhi, yathā taṃ mayaṃ cirataraṃ passeyyāmā’ti. Rājāpi, ānanda, mahāsudassano sārathiṃ āmantesi – ‘ataramāno, sārathi, rathaṃ pesehi, yathā ahaṃ brāhmaṇagahapatike cirataraṃ passeyyan’ti. Rājā, ānanda, mahāsudassano imāya catutthiyā [catutthāya (syā.)] iddhiyā samannāgato ahosi. Rājā, ānanda, mahāsudassano imāhi catūhi iddhīhi samannāgato ahosi.

Dhammapāsādapokkharaṇī

253. “Atha kho, ānanda, rañño mahāsudassanassa etadahosi – ‘yaṃnūnāhaṃ imāsu tālantarikāsu dhanusate dhanusate pokkharaṇiyo māpeyyan’ti.

“Māpesi kho, ānanda, rājā mahāsudassano tāsu tālantarikāsu dhanusate dhanusate pokkharaṇiyo. Tā kho panānanda, pokkharaṇiyo catunnaṃ vaṇṇānaṃ iṭṭhakāhi citā ahesuṃ – ekā iṭṭhakā sovaṇṇamayā, ekā rūpiyamayā, ekā veḷuriyamayā, ekā phalikamayā.

“Tāsu kho panānanda, pokkharaṇīsu cattāri cattāri sopānāni ahesuṃ catunnaṃ vaṇṇānaṃ, ekaṃ sopānaṃ sovaṇṇamayaṃ ekaṃ rūpiyamayaṃ ekaṃ veḷuriyamayaṃ ekaṃ phalikamayaṃ. Sovaṇṇamayassa sopānassa sovaṇṇamayā thambhā ahesuṃ, rūpiyamayā sūciyo ca uṇhīsañca. Rūpiyamayassa sopānassa rūpiyamayā thambhā ahesuṃ, sovaṇṇamayā sūciyo ca uṇhīsañca. Veḷuriyamayassa sopānassa veḷuriyamayā thambhā ahesuṃ, phalikamayā sūciyo ca uṇhīsañca. Phalikamayassa sopānassa phalikamayā thambhā ahesuṃ, veḷuriyamayā sūciyo ca uṇhīsañca. Tā kho panānanda, pokkharaṇiyo dvīhi vedikāhi parikkhittā ahesuṃ ekā vedikā sovaṇṇamayā, ekā rūpiyamayā. Sovaṇṇamayāya vedikāya sovaṇṇamayā thambhā ahesuṃ, rūpiyamayā sūciyo ca uṇhīsañca. Rūpiyamayāya vedikāya rūpiyamayā thambhā ahesuṃ, sovaṇṇamayā sūciyo ca uṇhīsañca. Atha kho, ānanda, rañño mahāsudassanassa etadahosi – ‘yaṃnūnāhaṃ imāsu pokkharaṇīsu evarūpaṃ mālaṃ ropāpeyyaṃ uppalaṃ padumaṃ kumudaṃ puṇḍarīkaṃ sabbotukaṃ sabbajanassa anāvaṭan’ti. Ropāpesi kho, ānanda, rājā mahāsudassano tāsu pokkharaṇīsu evarūpaṃ mālaṃ uppalaṃ padumaṃ kumudaṃ puṇḍarīkaṃ sabbotukaṃ sabbajanassa anāvaṭaṃ.

254. “Atha kho, ānanda, rañño mahāsudassanassa etadahosi – ‘yaṃnūnāhaṃ imāsaṃ pokkharaṇīnaṃ tīre nhāpake purise ṭhapeyyaṃ, ye āgatāgataṃ janaṃ nhāpessantī’ti. Ṭhapesi kho, ānanda, rājā mahāsudassano tāsaṃ pokkharaṇīnaṃ tīre nhāpake purise, ye āgatāgataṃ janaṃ nhāpesuṃ.

“Atha kho, ānanda, rañño mahāsudassanassa etadahosi – ‘yaṃnūnāhaṃ imāsaṃ pokkharaṇīnaṃ tīre evarūpaṃ dānaṃ paṭṭhapeyyaṃ – annaṃ annaṭṭhikassa [annatthitassa (sī. syā. kaṃ. pī.), evaṃ sabbattha pakabhirūpeneva dissati], pānaṃ pānaṭṭhikassa, vatthaṃ vatthaṭṭhikassa, yānaṃ yānaṭṭhikassa, sayanaṃ sayanaṭṭhikassa, itthiṃ itthiṭṭhikassa, hiraññaṃ hiraññaṭṭhikassa, suvaṇṇaṃ suvaṇṇaṭṭhikassā’ti. Paṭṭhapesi kho, ānanda, rājā mahāsudassano tāsaṃ pokkharaṇīnaṃ tīre evarūpaṃ dānaṃ – annaṃ annaṭṭhikassa, pānaṃ pānaṭṭhikassa, vatthaṃ vatthaṭṭhikassa, yānaṃ yānaṭṭhikassa, sayanaṃ sayanaṭṭhikassa, itthiṃ itthiṭṭhikassa, hiraññaṃ hiraññaṭṭhikassa, suvaṇṇaṃ suvaṇṇaṭṭhikassa.

255. “Atha kho, ānanda, brāhmaṇagahapatikā pahūtaṃ sāpateyyaṃ ādāya rājānaṃ mahāsudassanaṃ upasaṅkamitvā evamāhaṃsu – ‘idaṃ, deva, pahūtaṃ sāpateyyaṃ devaññeva uddissa ābhataṃ, taṃ devo paṭiggaṇhatū’ti. ‘Alaṃ bho, mamapidaṃ pahūtaṃ sāpateyyaṃ dhammikena balinā abhisaṅkhataṃ, tañca vo hotu, ito ca bhiyyo harathā’ti. Te raññā paṭikkhittā ekamantaṃ apakkamma evaṃ samacintesuṃ – ‘na kho etaṃ amhākaṃ patirūpaṃ, yaṃ mayaṃ imāni sāpateyyāni punadeva sakāni gharāni paṭihareyyāma. Yaṃnūna mayaṃ rañño mahāsudassanassa nivesanaṃ māpeyyāmā’ti. Te rājānaṃ mahāsudassanaṃ upasaṅkamitvā evamāhaṃsu – ‘nivesanaṃ te deva, māpessāmā’ti. Adhivāsesi kho, ānanda, rājā mahāsudassano tuṇhībhāvena.

256. “Atha kho, ānanda, sakko devānamindo rañño mahāsudassanassa cetasā cetoparivitakkamaññāya vissakammaṃ [visukammaṃ (ka.)] devaputtaṃ āmantesi – ‘ehi tvaṃ, samma vissakamma, rañño mahāsudassanassa nivesanaṃ māpehi dhammaṃ nāma pāsādan’ti. ‘Evaṃ bhaddantavā’ti kho, ānanda, vissakammo devaputto sakkassa devānamindassa paṭissutvā seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya pasāritaṃ vā bāhaṃ samiñjeyya, evameva devesu tāvatiṃsesu antarahito rañño mahāsudassanassa purato pāturahosi. Atha kho, ānanda, vissakammo devaputto rājānaṃ mahāsudassanaṃ etadavoca – ‘nivesanaṃ te deva, māpessāmi dhammaṃ nāma pāsādan’ti. Adhivāsesi kho, ānanda, rājā mahāsudassano tuṇhībhāvena.

“Māpesi kho, ānanda, vissakammo devaputto rañño mahāsudassanassa nivesanaṃ dhammaṃ nāma pāsādaṃ. Dhammo, ānanda, pāsādo puratthimena pacchimena ca yojanaṃ āyāmena ahosi. Uttarena dakkhiṇena ca aḍḍhayojanaṃ vitthārena. Dhammassa, ānanda, pāsādassa tiporisaṃ uccatarena vatthu citaṃ ahosi catunnaṃ vaṇṇānaṃ iṭṭhakāhi – ekā iṭṭhakā sovaṇṇamayā, ekā rūpiyamayā, ekā veḷuriyamayā, ekā phalikamayā.

“Dhammassa, ānanda, pāsādassa caturāsīti thambhasahassāni ahesuṃ catunnaṃ vaṇṇānaṃ – eko thambho sovaṇṇamayo, eko rūpiyamayo, eko veḷuriyamayo, eko phalikamayo. Dhammo, ānanda, pāsādo catunnaṃ vaṇṇānaṃ phalakehi santhato ahosi – ekaṃ phalakaṃ sovaṇṇamayaṃ, ekaṃ rūpiyamayaṃ, ekaṃ veḷuriyamayaṃ, ekaṃ phalikamayaṃ.

“Dhammassa, ānanda, pāsādassa catuvīsati sopānāni ahesuṃ catunnaṃ vaṇṇānaṃ – ekaṃ sopānaṃ sovaṇṇamayaṃ, ekaṃ rūpiyamayaṃ, ekaṃ veḷuriyamayaṃ, ekaṃ phalikamayaṃ. Sovaṇṇamayassa sopānassa sovaṇṇamayā thambhā ahesuṃ rūpiyamayā sūciyo ca uṇhīsañca. Rūpiyamayassa sopānassa rūpiyamayā thambhā ahesuṃ sovaṇṇamayā sūciyo ca uṇhīsañca. Veḷuriyamayassa sopānassa veḷuriyamayā thambhā ahesuṃ phalikamayā sūciyo ca uṇhīsañca. Phalikamayassa sopānassa phalikamayā thambhā ahesuṃ veḷuriyamayā sūciyo ca uṇhīsañca.

“Dhamme, ānanda, pāsāde caturāsīti kūṭāgārasahassāni ahesuṃ catunnaṃ vaṇṇānaṃ – ekaṃ kūṭāgāraṃ sovaṇṇamayaṃ, ekaṃ rūpiyamayaṃ, ekaṃ veḷuriyamayaṃ, ekaṃ phalikamayaṃ. Sovaṇṇamaye kūṭāgāre rūpiyamayo pallaṅko paññatto ahosi, rūpiyamaye kūṭāgāre sovaṇṇamayo pallaṅko paññatto ahosi, veḷuriyamaye kūṭāgāre dantamayo pallaṅko paññatto ahosi, phalikamaye kūṭāgāre sāramayo pallaṅko paññatto ahosi. Sovaṇṇamayassa kūṭāgārassa dvāre rūpiyamayo tālo ṭhito ahosi, tassa rūpiyamayo khandho sovaṇṇamayāni pattāni ca phalāni ca. Rūpiyamayassa kūṭāgārassa dvāre sovaṇṇamayo tālo ṭhito ahosi, tassa sovaṇṇamayo khandho, rūpiyamayāni pattāni ca phalāni ca. Veḷuriyamayassa kūṭāgārassa dvāre phalikamayo tālo ṭhito ahosi, tassa phalikamayo khandho, veḷuriyamayāni pattāni ca phalāni ca. Phalikamayassa kūṭāgārassa dvāre veḷuriyamayo tālo ṭhito ahosi, tassa veḷuriyamayo khandho, phalikamayāni pattāni ca phalāni ca.

257. “Atha kho, ānanda, rañño mahāsudassanassa etadahosi – ‘yaṃnūnāhaṃ mahāviyūhassa kūṭāgārassa dvāre sabbasovaṇṇamayaṃ tālavanaṃ māpeyyaṃ, yattha divāvihāraṃ nisīdissāmī’ti. Māpesi kho, ānanda, rājā mahāsudassano mahāviyūhassa kūṭāgārassa dvāre sabbasovaṇṇamayaṃ tālavanaṃ, yattha divāvihāraṃ nisīdi. Dhammo, ānanda, pāsādo dvīhi vedikāhi parikkhitto ahosi, ekā vedikā sovaṇṇamayā, ekā rūpiyamayā. Sovaṇṇamayāya vedikāya sovaṇṇamayā thambhā ahesuṃ, rūpiyamayā sūciyo ca uṇhīsañca. Rūpiyamayāya vedikāya rūpiyamayā thambhā ahesuṃ, sovaṇṇamayā sūciyo ca uṇhīsañca.

258. “Dhammo, ānanda, pāsādo dvīhi kiṅkiṇikajālehi [kiṅkaṇikajālehi (syā. ka.)] parikkhitto ahosi – ekaṃ jālaṃ sovaṇṇamayaṃ ekaṃ rūpiyamayaṃ. Sovaṇṇamayassa jālassa rūpiyamayā kiṅkiṇikā ahesuṃ, rūpiyamayassa jālassa sovaṇṇamayā kiṅkiṇikā ahesuṃ. Tesaṃ kho panānanda, kiṅkiṇikajālānaṃ vāteritānaṃ saddo ahosi vaggu ca rajanīyo ca khamanīyo ca madanīyo ca. Seyyathāpi, ānanda, pañcaṅgikassa tūriyassa suvinītassa suppaṭitāḷitassa sukusalehi [kusalehi (sī. syā. kaṃ. pī.)] samannāhatassa saddo hoti, vaggu ca rajanīyo ca khamanīyo ca madanīyo ca, evameva kho, ānanda, tesaṃ kiṅkiṇikajālānaṃ vāteritānaṃ saddo ahosi vaggu ca rajanīyo ca khamanīyo ca madanīyo ca. Ye kho panānanda, tena samayena kusāvatiyā rājadhāniyā dhuttā ahesuṃ soṇḍā pipāsā, te tesaṃ kiṅkiṇikajālānaṃ vāteritānaṃ saddena paricāresuṃ. Niṭṭhito kho panānanda, dhammo pāsādo duddikkho ahosi musati cakkhūni. Seyyathāpi, ānanda, vassānaṃ pacchime māse saradasamaye viddhe vigatavalāhake deve ādicco nabhaṃ abbhussakkamāno [abbhuggamamāno (sī. pī. ka.)] duddikkho [dudikkho (pī.)] hoti musati cakkhūni; evameva kho, ānanda, dhammo pāsādo duddikkho ahosi musati cakkhūni.

259. “Atha kho, ānanda, rañño mahāsudassanassa etadahosi – ‘yaṃnūnāhaṃ dhammassa pāsādassa purato dhammaṃ nāma pokkharaṇiṃ māpeyyan’ti. Māpesi kho, ānanda, rājā mahāsudassano dhammassa pāsādassa purato dhammaṃ nāma pokkharaṇiṃ. Dhammā, ānanda, pokkharaṇī puratthimena pacchimena ca yojanaṃ āyāmena ahosi, uttarena dakkhiṇena ca aḍḍhayojanaṃ vitthārena. Dhammā, ānanda, pokkharaṇī catunnaṃ vaṇṇānaṃ iṭṭhakāhi citā ahosi – ekā iṭṭhakā sovaṇṇamayā, ekā rūpiyamayā, ekā veḷuriyamayā, ekā phalikamayā.

“Dhammāya, ānanda, pokkharaṇiyā catuvīsati sopānāni ahesuṃ catunnaṃ vaṇṇānaṃ – ekaṃ sopānaṃ sovaṇṇamayaṃ, ekaṃ rūpiyamayaṃ, ekaṃ veḷuriyamayaṃ, ekaṃ phalikamayaṃ. Sovaṇṇamayassa sopānassa sovaṇṇamayā thambhā ahesuṃ rūpiyamayā sūciyo ca uṇhīsañca. Rūpiyamayassa sopānassa rūpiyamayā thambhā ahesuṃ sovaṇṇamayā sūciyo ca uṇhīsañca. Veḷuriyamayassa sopānassa veḷuriyamayā thambhā ahesuṃ phalikamayā sūciyo ca uṇhīsañca. Phalikamayassa sopānassa phalikamayā thambhā ahesuṃ veḷuriyamayā sūciyo ca uṇhīsañca.

“Dhammā, ānanda, pokkharaṇī dvīhi vedikāhi parikkhittā ahosi – ekā vedikā sovaṇṇamayā, ekā rūpiyamayā. Sovaṇṇamayāya vedikāya sovaṇṇamayā thambhā ahesuṃ rūpiyamayā sūciyo ca uṇhīsañca. Rūpiyamayāya vedikāya rūpiyamayā thambhā ahesuṃ sovaṇṇamayā sūciyo ca uṇhīsañca.

“Dhammā, ānanda, pokkharaṇī sattahi tālapantīhi parikkhittā ahosi – ekā tālapanti sovaṇṇamayā, ekā rūpiyamayā, ekā veḷuriyamayā, ekā phalikamayā, ekā lohitaṅkamayā, ekā masāragallamayā, ekā sabbaratanamayā. Sovaṇṇamayassa tālassa sovaṇṇamayo khandho ahosi rūpiyamayāni pattāni ca phalāni ca. Rūpiyamayassa tālassa rūpiyamayo khandho ahosi sovaṇṇamayāni pattāni ca phalāni ca. Veḷuriyamayassa tālassa veḷuriyamayo khandho ahosi phalikamayāni pattāni ca phalāni ca. Phalikamayassa tālassa phalikamayo khandho ahosi veḷuriyamayāni pattāni ca phalāni ca. Lohitaṅkamayassa tālassa lohitaṅkamayo khandho ahosi masāragallamayāni pattāni ca phalāni ca. Masāragallamayassa tālassa masāragallamayo khandho ahosi lohitaṅkamayāni pattāni ca phalāni ca. Sabbaratanamayassa tālassa sabbaratanamayo khandho ahosi, sabbaratanamayāni pattāni ca phalāni ca. Tāsaṃ kho panānanda, tālapantīnaṃ vāteritānaṃ saddo ahosi, vaggu ca rajanīyo ca khamanīyo ca madanīyo ca. Seyyathāpi, ānanda, pañcaṅgikassa tūriyassa suvinītassa suppaṭitāḷitassa sukusalehi samannāhatassa saddo hoti vaggu ca rajanīyo ca khamanīyo ca madanīyo ca, evameva kho, ānanda, tāsaṃ tālapantīnaṃ vāteritānaṃ saddo ahosi vaggu ca rajanīyo ca khamanīyo ca madanīyo ca. Ye kho panānanda, tena samayena kusāvatiyā rājadhāniyā dhuttā ahesuṃ soṇḍā pipāsā, te tāsaṃ tālapantīnaṃ vāteritānaṃ saddena paricāresuṃ.

“Niṭṭhite kho panānanda, dhamme pāsāde niṭṭhitāya dhammāya ca pokkharaṇiyā rājā mahāsudassano ‘ye [ye ko panānanda (syā. ka.)] tena samayena samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā’, te sabbakāmehi santappetvā dhammaṃ pāsādaṃ abhiruhi.

Paṭhamabhāṇavāro.

Jhānasampatti

260. “Atha kho, ānanda, rañño mahāsudassanassa etadahosi – ‘kissa nu kho me idaṃ kammassa phalaṃ kissa kammassa vipāko, yenāhaṃ etarahi evaṃmahiddhiko evaṃmahānubhāvo’ti? Atha kho, ānanda, rañño mahāsudassanassa etadahosi – ‘tiṇṇaṃ kho me idaṃ kammānaṃ phalaṃ tiṇṇaṃ kammānaṃ vipāko, yenāhaṃ etarahi evaṃmahiddhiko evaṃmahānubhāvo, seyyathidaṃ dānassa damassa saṃyamassā’ti.

“Atha kho, ānanda, rājā mahāsudassano yena mahāviyūhaṃ kūṭāgāraṃ tenupasaṅkami; upasaṅkamitvā mahāviyūhassa kūṭāgārassa dvāre ṭhito udānaṃ udānesi – ‘tiṭṭha, kāmavitakka, tiṭṭha, byāpādavitakka, tiṭṭha, vihiṃsāvitakka. Ettāvatā kāmavitakka, ettāvatā byāpādavitakka, ettāvatā vihiṃsāvitakkā’ti.

261. “Atha kho, ānanda, rājā mahāsudassano mahāviyūhaṃ kūṭāgāraṃ pavisitvā sovaṇṇamaye pallaṅke nisinno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihāsi. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja vihāsi. Pītiyā ca virāgā upekkhako ca vihāsi, sato ca sampajāno sukhañca kāyena paṭisaṃvedesi, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja vihāsi. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja vihāsi.

262. “Atha kho, ānanda, rājā mahāsudassano mahāviyūhā kūṭāgārā nikkhamitvā sovaṇṇamayaṃ kūṭāgāraṃ pavisitvā rūpiyamaye pallaṅke nisinno mettāsahagatena cetasā ekaṃ disaṃ pharitvā vihāsi. Tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā vihāsi. Karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā vihāsi tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā vihāsi.

Caturāsīti nagarasahassādi

263. “Rañño, ānanda, mahāsudassanassa caturāsīti nagarasahassāni ahesuṃ kusāvatīrājadhānippamukhāni; caturāsīti pāsādasahassāni ahesuṃ dhammapāsādappamukhāni; caturāsīti kūṭāgārasahassāni ahesuṃ mahāviyūhakūṭāgārappamukhāni; caturāsīti pallaṅkasahassāni ahesuṃ sovaṇṇamayāni rūpiyamayāni dantamayāni sāramayāni gonakatthatāni paṭikatthatāni paṭalikatthatāni kadalimigapavarapaccattharaṇāni sauttaracchadāni ubhatolohitakūpadhānāni; caturāsīti nāgasahassāni ahesuṃ sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni uposathanāgarājappamukhāni; caturāsīti assasahassāni ahesuṃ sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni valāhakaassarājappamukhāni; caturāsīti rathasahassāni ahesuṃ sīhacammaparivārāni byagghacammaparivārāni dīpicammaparivārāni paṇḍukambalaparivārāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni vejayantarathappamukhāni; caturāsīti maṇisahassāni ahesuṃ maṇiratanappamukhāni; caturāsīti itthisahassāni ahesuṃ subhaddādevippamukhāni; caturāsīti gahapatisahassāni ahesuṃ gahapatiratanappamukhāni; caturāsīti khattiyasahassāni ahesuṃ anuyantāni pariṇāyakaratanappamukhāni; caturāsīti dhenusahassāni ahesuṃ duhasandanāni [dukūlasandanāni(pī.)] dukūlasandānāni [dukūlasandanāni (pī.) dukūlasandānāni (saṃ. ni. 3.96)] kaṃsūpadhāraṇāni; caturāsīti vatthakoṭisahassāni ahesuṃ khomasukhumānaṃ kappāsikasukhumānaṃ koseyyasukhumānaṃ kambalasukhumānaṃ; (rañño, ānanda, mahāsudassanassa) [( ) sī. ipotthakesu natthi] caturāsīti thālipākasahassāni ahesuṃ sāyaṃ pātaṃ bhattābhihāro abhihariyittha.

264. “Tena kho panānanda, samayena rañño mahāsudassanassa caturāsīti nāgasahassāni sāyaṃ pātaṃ upaṭṭhānaṃ āgacchanti. Atha kho, ānanda, rañño mahāsudassanassa etadahosi – ‘imāni kho me caturāsīti nāgasahassāni sāyaṃ pātaṃ upaṭṭhānaṃ āgacchanti, yaṃnūna vassasatassa vassasatassa accayena dvecattālīsaṃ dvecattālīsaṃ nāgasahassāni sakiṃ sakiṃ upaṭṭhānaṃ āgaccheyyun’ti. Atha kho, ānanda, rājā mahāsudassano pariṇāyakaratanaṃ āmantesi – ‘imāni kho me, samma pariṇāyakaratana, caturāsīti nāgasahassāni sāyaṃ pātaṃ upaṭṭhānaṃ āgacchanti, tena hi, samma pariṇāyakaratana, vassasatassa vassasatassa accayena dvecattālīsaṃ dvecattālīsaṃ nāgasahassāni sakiṃ sakiṃ upaṭṭhānaṃ āgacchantū’ti. ‘Evaṃ, devā’ti kho, ānanda, pariṇāyakaratanaṃ rañño mahāsudassanassa paccassosi. Atha kho, ānanda, rañño mahāsudassanassa aparena samayena vassasatassa vassasatassa accayena dvecattālīsaṃ dvecattālīsaṃ nāgasahassāni sakiṃ sakiṃ upaṭṭhānaṃ āgamaṃsu.

Subhaddādeviupasaṅkamanaṃ

265. “Atha kho, ānanda, subhaddāya deviyā bahunnaṃ vassānaṃ bahunnaṃ vassasatānaṃ bahunnaṃ vassasahassānaṃ accayena etadahosi – ‘ciraṃ diṭṭho kho me rājā mahāsudassano. Yaṃnūnāhaṃ rājānaṃ mahāsudassanaṃ dassanāya upasaṅkameyyan’ti. Atha kho, ānanda, subhaddā devī itthāgāraṃ āmantesi – ‘etha tumhe sīsāni nhāyatha pītāni vatthāni pārupatha. Ciraṃ diṭṭho no rājā mahāsudassano, rājānaṃ mahāsudassanaṃ dassanāya upasaṅkamissāmā’ti. ‘Evaṃ, ayye’ti kho, ānanda, itthāgāraṃ subhaddāya deviyā paṭissutvā sīsāni nhāyitvā pītāni vatthāni pārupitvā yena subhaddā devī tenupasaṅkami. Atha kho, ānanda, subhaddā devī pariṇāyakaratanaṃ āmantesi – ‘kappehi, samma pariṇāyakaratana, caturaṅginiṃ senaṃ, ciraṃ diṭṭho no rājā mahāsudassano, rājānaṃ mahāsudassanaṃ dassanāya upasaṅkamissāmā’ti. ‘Evaṃ, devī’ti kho, ānanda, pariṇāyakaratanaṃ subhaddāya deviyā paṭissutvā caturaṅginiṃ senaṃ kappāpetvā subhaddāya deviyā paṭivedesi – ‘kappitā kho, devi, caturaṅginī senā, yassadāni kālaṃ maññasī’ti. Atha kho, ānanda, subhaddā devī caturaṅginiyā senāya saddhiṃ itthāgārena yena dhammo pāsādo tenupasaṅkami; upasaṅkamitvā dhammaṃ pāsādaṃ abhiruhitvā yena mahāviyūhaṃ kūṭāgāraṃ tenupasaṅkami. Upasaṅkamitvā mahāviyūhassa kūṭāgārassa dvārabāhaṃ ālambitvā aṭṭhāsi. Atha kho, ānanda, rājā mahāsudassano saddaṃ sutvā – ‘kiṃ nu kho mahato viya janakāyassa saddo’ti mahāviyūhā kūṭāgārā nikkhamanto addasa subhaddaṃ deviṃ dvārabāhaṃ ālambitvā ṭhitaṃ, disvāna subhaddaṃ deviṃ etadavoca – ‘ettheva, devi, tiṭṭha mā pāvisī’ti. Atha kho, ānanda, rājā mahāsudassano aññataraṃ purisaṃ āmantesi – ‘ehi tvaṃ, ambho purisa, mahāviyūhā kūṭāgārā sovaṇṇamayaṃ pallaṅkaṃ nīharitvā sabbasovaṇṇamaye tālavane paññapehī’ti. ‘Evaṃ, devā’ti kho, ānanda, so puriso rañño mahāsudassanassa paṭissutvā mahāviyūhā kūṭāgārā sovaṇṇamayaṃ pallaṅkaṃ nīharitvā sabbasovaṇṇamaye tālavane paññapesi. Atha kho, ānanda, rājā mahāsudassano dakkhiṇena passena sīhaseyyaṃ kappesi pāde pādaṃ accādhāya sato sampajāno.

266. “Atha kho, ānanda, subhaddāya deviyā etadahosi – ‘vippasannāni kho rañño mahāsudassanassa indriyāni, parisuddho chavivaṇṇo pariyodāto, mā heva kho rājā mahāsudassano kālamakāsī’ti rājānaṃ mahāsudassanaṃ etadavoca –

‘Imāni te, deva, caturāsīti nagarasahassāni kusāvatīrājadhānippamukhāni. Ettha, deva, chandaṃ janehi jīvite apekkhaṃ karohi. Imāni te, deva, caturāsīti pāsādasahassāni dhammapāsādappamukhāni. Ettha, deva, chandaṃ janehi jīvite apekkhaṃ karohi. Imāni te, deva, caturāsīti kūṭāgārasahassāni mahāviyūhakūṭāgārappamukhāni. Ettha, deva, chandaṃ janehi jīvite apekkhaṃ karohi. Imāni te, deva, caturāsīti pallaṅkasahassāni sovaṇṇamayāni rūpiyamayāni dantamayāni sāramayāni gonakatthatāni paṭikatthatāni paṭalikatthatāni kadalimigapavarapaccattharaṇāni sauttaracchadāni ubhatolohitakūpadhānāni. Ettha, deva, chandaṃ janehi, jīvite apekkhaṃ karohi. Imāni te, deva, caturāsīti nāgasahassāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni uposathanāgarājappamukhāni. Ettha, deva, chandaṃ janehi jīvite apekkhaṃ karohi. Imāni te, deva, caturāsīti assasahassāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni valāhakaassarājappamukhāni. Ettha, deva, chandaṃ janehi jīvite apekkhaṃ karohi. Imāni te, deva caturāsīti rathasahassāni sīhacammaparivārāni byagghacammaparivārāni dīpicammaparivārāni paṇḍukambalaparivārāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni vejayantarathappamukhāni. Ettha, deva, chandaṃ janehi jīvite apekkhaṃ karohi. Imāni te, deva, caturāsīti maṇisahassāni maṇiratanappamukhāni. Ettha, deva, chandaṃ janehi jīvite apekkhaṃ karohi. Imāni te, deva, caturāsīti itthisahassāni itthiratanappamukhāni. Ettha, deva, chandaṃ janehi jīvite apekkhaṃ karohi. Imāni te, deva, caturāsīti gahapatisahassāni gahapatiratanappamukhāni. Ettha, deva, chandaṃ janehi jīvite apekkhaṃ karohi. Imāni te, deva, caturāsīti khattiyasahassāni anuyantāni pariṇāyakaratanappamukhāni. Ettha, deva, chandaṃ janehi jīvite apekkhaṃ karohi. Imāni te, deva, caturāsīti dhenusahassāni duhasandanāni kaṃsūpadhāraṇāni. Ettha, deva, chandaṃ janehi jīvite apekkhaṃ karohi. Imāni te, deva, caturāsīti vatthakoṭisahassāni khomasukhumānaṃ kappāsikasukhumānaṃ koseyyasukhumānaṃ kambalasukhumānaṃ. Ettha, deva, chandaṃ janehi, jīvite apekkhaṃ karohi. Imāni te, deva, caturāsīti thālipākasahassāni sāyaṃ pātaṃ bhattābhihāro abhihariyati. Ettha, deva, chandaṃ janehi jīvite apekkhaṃ karohī’ti.

267. “Evaṃ vutte, ānanda, rājā mahāsudassano subhaddaṃ deviṃ etadavoca –

‘Dīgharattaṃ kho maṃ tvaṃ, devi, iṭṭhehi kantehi piyehi manāpehi samudācarittha; atha ca pana maṃ tvaṃ pacchime kāle aniṭṭhehi akantehi appiyehi amanāpehi samudācarasī’ti. ‘Kathaṃ carahi taṃ, deva, samudācarāmī’ti? ‘Evaṃ kho maṃ tvaṃ, devi, samudācara – “sabbeheva, deva, piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo, mā kho tvaṃ, deva, sāpekkho kālamakāsi, dukkhā sāpekkhassa kālaṅkiriyā, garahitā ca sāpekkhassa kālaṅkiriyā. Imāni te, deva, caturāsīti nagarasahassāni kusāvatīrājadhānippamukhāni. Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi. Imāni te, deva, caturāsīti pāsādasahassāni dhammapāsādappamukhāni. Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi. Imāni te, deva, caturāsīti kūṭāgārasahassāni mahāviyūhakūṭāgārappamukhāni. Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi. Imāni te, deva, caturāsīti pallaṅkasahassāni sovaṇṇamayāni rūpiyamayāni dantamayāni sāramayāni gonakatthatāni paṭikatthatāni paṭalikatthatāni kadalimigapavarapaccattharaṇāni sauttaracchadāni ubhatolohitakūpadhānāni. Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi. Imāni te, deva, caturāsīti nāgasahassāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni uposathanāgarājappamukhāni. Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi. Imāni te, deva, caturāsīti assasahassāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni valāhakaassarājappamukhāni. Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi. Imāni te, deva, caturāsīti rathasahassāni sīhacammaparivārāni byagghacammaparivārāni dīpicammaparivārāni paṇḍukambalaparivārāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni vejayantarathappamukhāni. Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi. Imāni te, deva, caturāsīti maṇisahassāni maṇiratanappamukhāni. Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi. Imāni te, deva, caturāsīti itthisahassāni subhaddādevippamukhāni. Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi. Imāni te, deva, caturāsīti gahapatisahassāni gahapatiratanappamukhāni. Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi. Imāni te, deva, caturāsīti khattiyasahassāni anuyantāni pariṇāyakaratanappamukhāni. Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi. Imāni te, deva, caturāsīti dhenusahassāni duhasandanāni kaṃsūpadhāraṇāni. Ettha deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi. Imāni te, deva, caturāsīti vatthakoṭisahassāni khomasukhumānaṃ kappāsikasukhumānaṃ koseyyasukhumānaṃ kambalasukhumānaṃ. Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi. Imāni te deva caturāsīti thālipākasahassāni sāyaṃ pātaṃ bhattābhihāro abhihariyati. Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsī’”ti.

268. “Evaṃ vutte, ānanda, subhaddā devī parodi assūni pavattesi. Atha kho, ānanda, subhaddā devī assūni puñchitvā [pamajjitvā (sī. syā. pī.), puñjitvā (ka.)] rājānaṃ mahāsudassanaṃ etadavoca –

‘Sabbeheva, deva, piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo, mā kho tvaṃ, deva, sāpekkho kālamakāsi, dukkhā sāpekkhassa kālaṅkiriyā, garahitā ca sāpekkhassa kālaṅkiriyā. Imāni te, deva, caturāsīti nagarasahassāni kusāvatīrājadhānippamukhāni. Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi. Imāni te, deva, caturāsīti pāsādasahassāni dhammapāsādappamukhāni. Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi. Imāni te, deva, caturāsīti kūṭāgārasahassāni mahāviyūhakūṭāgārappamukhāni. Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi. Imāni te, deva, caturāsīti pallaṅkasahassāni sovaṇṇamayāni rūpiyamayāni dantamayāni sāramayāni gonakatthatāni paṭikatthatāni paṭalikatthatāni kadalimigapavarapaccattharaṇāni sauttaracchadāni ubhatolohitakūpadhānāni. Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi. Imāni te, deva, caturāsīti nāgasahassāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni uposathanāgarājappamukhāni. Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi. Imāni te, deva, caturāsīti assasahassāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni valāhakaassarājappamukhāni. Ettha, deva, chandaṃ pajaha, jīvite apekkhaṃ mākāsi. Imāni te, deva, caturāsīti rathasahassāni sīhacammaparivārāni byagghacammaparivārāni dīpicammaparivārāni paṇḍukambalaparivārāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni vejayantarathappamukhāni. Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi. Imāni te, deva, caturāsīti maṇisahassāni maṇiratanappamukhāni. Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi. Imāni te, deva, caturāsīti itthisahassāni itthiratanappamukhāni. Ettha, deva, chandaṃ pajaha, jīvite apekkhaṃ mākāsi. Imāni te, deva, caturāsīti gahapatisahassāni gahapatiratanappamukhāni. Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi. Imāni te, deva, caturāsīti khattiyasahassāni anuyantāni pariṇāyakaratanappamukhāni. Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi. Imāni te, deva, caturāsīti dhenusahassāni duhasandanāni kaṃsūpadhāraṇāni. Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi. Imāni te, deva, caturāsīti vatthakoṭisahassāni khomasukhumānaṃ kappāsikasukhumānaṃ koseyyasukhumānaṃ kambalasukhumānaṃ. Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi. Imāni te, deva, caturāsīti thālipākasahassāni sāyaṃ pātaṃ bhattābhihāro abhihariyati. Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsī’ti.

Brahmalokūpagamaṃ

269. “Atha kho, ānanda, rājā mahāsudassano nacirasseva kālamakāsi. Seyyathāpi, ānanda, gahapatissa vā gahapatiputtassa vā manuññaṃ bhojanaṃ bhuttāvissa bhattasammado hoti, evameva kho, ānanda, rañño mahāsudassanassa māraṇantikā vedanā ahosi. Kālaṅkato ca, ānanda, rājā mahāsudassano sugatiṃ brahmalokaṃ upapajji. Rājā, ānanda, mahāsudassano caturāsīti vassasahassāni kumārakīḷaṃ [kīḷitaṃ (ka.), kīḷikaṃ (sī. pī.)] kīḷi. Caturāsīti vassasahassāni oparajjaṃ kāresi. Caturāsīti vassasahassāni rajjaṃ kāresi. Caturāsīti vassasahassāni gihibhūto [gihībhūto (sī. pī.)] dhamme pāsāde brahmacariyaṃ cari [brahmacariyamacari (ka.)]. So cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṃ maraṇā brahmalokūpago ahosi.

270. “Siyā kho panānanda, evamassa – ‘añño nūna tena samayena rājā mahāsudassano ahosī’ti, na kho panetaṃ, ānanda, evaṃ daṭṭhabbaṃ. Ahaṃ tena samayena rājā mahāsudassano ahosiṃ. Mama tāni caturāsīti nagarasahassāni kusāvatīrājadhānippamukhāni, mama tāni caturāsīti pāsādasahassāni dhammapāsādappamukhāni, mama tāni caturāsīti kūṭāgārasahassāni mahāviyūhakūṭāgārappamukhāni, mama tāni caturāsīti pallaṅkasahassāni sovaṇṇamayāni rūpiyamayāni dantamayāni sāramayāni gonakatthatāni paṭikatthatāni paṭalikatthatāni kadalimigapavarapaccattharaṇāni sauttaracchadāni ubhatolohitakūpadhānāni, mama tāni caturāsīti nāgasahassāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni uposathanāgarājappamukhāni, mama tāni caturāsīti assasahassāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni valāhakaassarājappamukhāni, mama tāni caturāsīti rathasahassāni sīhacammaparivārāni byagghacammaparivārāni dīpicammaparivārāni paṇḍukambalaparivārāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni vejayantarathappamukhāni, mama tāni caturāsīti maṇisahassāni maṇiratanappamukhāni, mama tāni caturāsīti itthisahassāni subhaddādevippamukhāni, mama tāni caturāsīti gahapatisahassāni gahapatiratanappamukhāni, mama tāni caturāsīti khattiyasahassāni anuyantāni pariṇāyakaratanappamukhāni, mama tāni caturāsīti dhenusahassāni duhasandanāni kaṃsūpadhāraṇāni, mama tāni caturāsīti vatthakoṭisahassāni khomasukhumānaṃ kappāsikasukhumānaṃ koseyyasukhumānaṃ kambalasukhumānaṃ, mama tāni caturāsīti thālipākasahassāni sāyaṃ pātaṃ bhattābhihāro abhihariyittha.

271. “Tesaṃ kho panānanda, caturāsītinagarasahassānaṃ ekaññeva taṃ nagaraṃ hoti, yaṃ tena samayena ajjhāvasāmi yadidaṃ kusāvatī rājadhānī. Tesaṃ kho panānanda, caturāsītipāsādasahassānaṃ ekoyeva so pāsādo hoti, yaṃ tena samayena ajjhāvasāmi yadidaṃ dhammo pāsādo. Tesaṃ kho panānanda, caturāsītikūṭāgārasahassānaṃ ekaññeva taṃ kūṭāgāraṃ hoti, yaṃ tena samayena ajjhāvasāmi yadidaṃ mahāviyūhaṃ kūṭāgāraṃ. Tesaṃ kho panānanda, caturāsītipallaṅkasahassānaṃ ekoyeva so pallaṅko hoti, yaṃ tena samayena paribhuñjāmi yadidaṃ sovaṇṇamayo vā rūpiyamayo vā dantamayo vā sāramayo vā. Tesaṃ kho panānanda, caturāsītināgasahassānaṃ ekoyeva so nāgo hoti, yaṃ tena samayena abhiruhāmi yadidaṃ uposatho nāgarājā. Tesaṃ kho panānanda, caturāsītiassasahassānaṃ ekoyeva so asso hoti, yaṃ tena samayena abhiruhāmi yadidaṃ valāhako assarājā. Tesaṃ kho panānanda, caturāsītirathasahassānaṃ ekoyeva so ratho hoti, yaṃ tena samayena abhiruhāmi yadidaṃ vejayantaratho. Tesaṃ kho panānanda, caturāsītiitthisahassānaṃ ekāyeva sā itthī hoti, yā tena samayena paccupaṭṭhāti khattiyānī vā vessinī [vessāyinī (syā.), velāmikānī (ka. sī. pī.) velāmikā (saṃ. ni. 3.96)] vā. Tesaṃ kho panānanda, vā. Tesaṃ kho panānanda, caturāsītivatthakoṭisahassānaṃ ekaṃyeva taṃ dussayugaṃ hoti, yaṃ tena samayena paridahāmi khomasukhumaṃ vā kappāsikasukhumaṃ vā koseyyasukhumaṃ vā kambalasukhumaṃ vā. Tesaṃ kho panānanda, caturāsītithālipākasahassānaṃ ekoyeva so thālipāko hoti, yato nāḷikodanaparamaṃ bhuñjāmi tadupiyañca sūpeyyaṃ.

272. “Passānanda, sabbete saṅkhārā atītā niruddhā vipariṇatā. Evaṃ aniccā kho, ānanda, saṅkhārā; evaṃ addhuvā kho, ānanda, saṅkhārā; evaṃ anassāsikā kho, ānanda, saṅkhārā! Yāvañcidaṃ, ānanda, alameva sabbasaṅkhāresu nibbindituṃ, alaṃ virajjituṃ, alaṃ vimuccituṃ.

“Chakkhattuṃ kho panāhaṃ, ānanda, abhijānāmi imasmiṃ padese sarīraṃ nikkhipitaṃ, tañca kho rājāva samāno cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyapatto sattaratanasamannāgato, ayaṃ sattamo sarīranikkhepo. Na kho panāhaṃ, ānanda, taṃ padesaṃ samanupassāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yattha tathāgato aṭṭhamaṃ sarīraṃ nikkhipeyyā”ti. Idamavoca bhagavā, idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

“Aniccā vata saṅkhārā, uppādavayadhammino;

Uppajjitvā nirujjhanti, tesaṃ vūpasamo sukho”ti.

Mahāsudassanasuttaṃ niṭṭhitaṃ catutthaṃ.

☸---------------------------------------------------------------------

一七 大善见王经

第一 诵品

一 如是我闻。一时，世尊住在拘尸那罗城属于末罗族的跋提娑罗林中。在娑罗双树之间，正值即将般涅槃的时候。

二 那时，尊者阿难来到世尊那里，向世尊行礼后，坐在一旁。坐在一旁的尊者阿难对世尊这样说：

‘世尊，请世尊不要在这个偏僻的小城、荒凉的小镇、边鄙的小城般涅槃。世尊，还有其他大城市，例如：瞻波城、王舍城、舍卫城、沙计多城、憍赏弥城、波罗奈城。请世尊在那里般涅槃吧。那里有很多富有的刹帝利、富有的婆罗门、富有的居士都对如来深怀净信，他们将会供养如来的舍利。’

三 ‘阿难！不要这么说。阿难！不要说这是偏僻的小城、荒凉的小镇、边鄙的小城。阿难！过去曾有一位名叫大善见的国王，是刹帝利灌顶王，征服四方，国土稳固，具足七宝。阿难！这拘尸那罗，就是大善见王的首都，名叫拘舍婆提。东西长十二由旬，南北宽七由旬。阿难！拘舍婆提王城，富饶、繁荣、人口众多、人群密集、食物丰足。阿难！正如天神的阿罗迦曼陀王城，富饶、繁荣、人口众多、夜叉密集、食物丰足；同样地，阿难！拘舍婆提王城富饶、繁荣、人口众多、人群密集、食物丰足。阿难！拘舍婆提王城日夜不绝的有十种声音，即：象声、马声、车声、大鼓声、小鼓声、琵琶声、歌声、铙钹声、手铃声，以及第十种声音“请吃！请喝！请咀嚼！”’

四 ‘阿难！拘舍婆提王城被七道城墙围绕。一道是金墙，一道是银墙，一道是琉璃墙，一道是水晶墙，一道是红珍珠墙，一道是玛瑙墙，一道是众宝墙。’

五 ‘阿难！拘舍婆提王城有四种颜色的城门。一个金门，一个银门，一个琉璃门，一个水晶门。每个门都竖立着七根门柱，埋入地下有三个人那么深，露出地面有十二个人那么高。一根门柱是金的，一根是银的，一根是琉璃的，一根是水晶的，一根是红珍珠的，一根是玛瑙的，一根是众宝的。’

六 ‘阿难！拘舍婆提王城被七重多罗树（棕榈树）行列围绕。一重是金树，一重是银树，一重是琉璃树，一重是水晶树，一重是红珍珠树，一重是玛瑙树，一重是众宝树。金树有金的树干，银的叶子和果实。银树有银的树干，金的叶子和果实。琉璃树有琉璃的树干，水晶的叶子和果实。水晶树有水晶的树干，琉璃的叶子和果实。红珍珠树有红珍珠的树干，玛瑙的叶子和果实。玛瑙树有玛瑙的树干，红珍珠的叶子和果实。众宝树有众宝的树干，众宝的叶子和果实。阿难！当这些多罗树行列被风吹动时，发出的声音悦耳、动听、怡人、迷人。阿难！就像由技艺精湛的乐师演奏，经过良好调音、节奏和谐的五种乐器所发出的声音，悦耳、动听、怡人、迷人；同样地，阿难！当这些多罗树行列被风吹动时，发出的声音悦耳、动听、怡人、迷人。阿难！那时在拘舍婆提王城里那些放纵、酗酒、嗜饮的人，都陶醉在这些多罗树行列被风吹动时发出的声音中。’

七 ‘阿难！大善见王具足七宝和四种神通。是哪七宝呢？阿难！在此，大善见王于十五布萨日，洗头受持布萨戒，登上宫殿顶层时，天上的轮宝出现了，具足千辐，有轮缘，有轮毂，形相圆满。看到之后，大善见王心想：“我曾听说：‘如果刹帝利灌顶王，于十五布萨日，洗头受持布萨戒，登上宫殿顶层时，天上的轮宝出现，具足千辐，有轮缘，有轮毂，形相圆满，那么他就是转轮圣王。’难道我就是转轮圣王吗？”’

八 ‘那时，阿难！大善见王从座位上站起，整理上衣袒露一肩，左手拿着金瓶，用右手向轮宝洒水说：“尊贵的轮宝，请转动吧！尊贵的轮宝，请征服吧！” 阿难！那时，轮宝便向东方转动，大善见王和他的四种军队跟随着它。阿难！在轮宝停下的地方，大善见王和他的四种军队便在那里驻扎。’

九 ‘阿难！那时，东方的敌对国王们，来到大善见王面前，这样说：“来吧，大王！欢迎您，大王！这里是您的国土，请您训示吧，大王！”

大善见王这样说：“不可杀生，不可偷盗，不可邪淫，不可妄语，不可饮酒，应按旧制纳税。”

阿难！于是东方那些敌对的国王们，都归顺了大善见王。’

一〇 ‘阿难！然后，那轮宝浸入东方的大海，又浮出来，转向南方……（省略）……浸入南方的大海，又浮出来，转向西方……（省略）……浸入西方的大海，又浮出来，转向北方。大善见王和他的四种军队跟随着它。阿难！在轮宝停下的地方，大善见王和他的四种军队便在那里驻扎。

阿难！那时，北方的敌对国王们，来到大善见王面前，这样说：“来吧，大王！欢迎您，大王！这里是您的国土，请您训示吧，大王！”

大善见王这样说：“不可杀生，不可偷盗，不可邪淫，不可妄语，不可饮酒，应按旧制纳税。”

阿难！于是北方那些敌对的国王们，都归顺了大善见王。’

一一 ‘阿难！然后，那轮宝征服了以大海为边界的大地之后，回到了首都拘舍婆提城，仿佛轮轴固定了一样，停在大善见王内宫门前的议事厅入口处，辉耀着大善见王的内宫。

阿难！大善见王出现了这样的轮宝。’

一二 ‘再者，阿难！大善见王出现了象宝。它全身洁白，七处平稳（四足、二牙、尾），具神通力，能在空中飞行，是名叫“布萨陀”的象王。看到它，大善见王心里欢喜：“如果这象能被调服，那它真是绝佳的坐骑啊！” 阿难！那时，这象宝就像一头血统纯正的香象被长期精心调教过一样，自然就被调服了。阿难！过去，大善见王为了测试这象宝，曾在清晨骑上它，巡行以大海为边界的大地，然后回到首都拘舍婆提城用早餐。

阿难！大善见王出现了这样的象宝。’

一三 ‘再者，阿难！大善见王出现了马宝。它全身洁白，头部乌黑，马鬃如文叉草，具神通力，能在空中飞行，是名叫“云马”的马王。看到它，大善见王心里欢喜：“如果这马能被调服，那它真是绝佳的坐骑啊！” 阿难！那时，这马宝就像一匹血统纯正的良马被长期精心调教过一样，自然就被调服了。阿难！过去，大善见王为了测试这马宝，曾在清晨骑上它，巡行以大海为边界的大地，然后回到首都拘舍婆提城用早餐。

阿难！大善见王出现了这样的马宝。’

一四 ‘再者，阿难！大善见王出现了珠宝。那是一颗琉璃宝珠，品质优良，天生八面，工艺精湛，清澈、透明、纯净，具备一切优良特质。阿难！那珠宝的光芒遍照周围一由旬。阿难！过去，大善见王为了测试这珠宝，曾集合四种军队，将宝珠置于旗杆顶端，在漆黑的夜晚行军。再者，阿难！那时，周围村庄的人们，都凭借这光芒劳作，以为是白天呢。

阿难！大善见王出现了这样的珠宝。’

一五 ‘再者，阿难！大善见王出现了女宝。她容貌姣好，端庄美丽，令人喜爱，具有莲花般最美的肤色。不高不矮，不胖不瘦，不黑不白，超越凡人的容貌，未达天女的容貌。阿难！那女宝的身体触感，就像兜罗绵或木棉一样柔软。阿难！那女宝的身体，在寒冷时温暖，在炎热时清凉。阿难！那女宝的身体散发出檀香，口中散发出青莲花香。阿难！那女宝总是比大善见王先起、后睡，听候吩咐，行为合意，言语可爱。阿难！那女宝连在心里都不会冒犯大善见王，更何况是身体行为呢？

阿难！大善见王出现了这样的女宝。’

一六 ‘再者，阿难！大善见王出现了居士宝。由于业报，他生起了天眼，能看见有主和无主的宝藏。他来到大善见王面前这样说：“陛下，请您无忧，我将为您处理财富之事。”

阿难！过去，大善见王为了测试这居士宝，曾乘船来到恒河中央，对居士宝说：

“居士，我需要黄金。”

“那么，大王，请让船靠向一岸。”

“居士，我在这里就需要黄金。”

阿难！那时，居士宝用双手触水，捧起一个装满黄金的罐子，对大善见王说：“大王，这些够了吗？大王，这样可以了吗？大王，这样供养够了吗？”

大善见王说：“够了，居士！可以了，居士！供养够了，居士！”

阿难！大善见王出现了这样的居士宝。’

一七 ‘再者，阿难！大善见王出现了将军宝。他贤明、干练、智慧，能够建议大善见王何时应前进、何时应后退、何时应驻留。

他来到大善见王面前这样说：“陛下，请您无忧，我将为您统帅。”

阿难！大善见王出现了这样的将军宝。

阿难！大善见王具足这七种宝。’

一八 ‘再者，阿难！大善见王具足四种神通。是哪四种神通呢？阿难！在此，大善见王容貌姣好，端庄美丽，令人喜爱，具有莲花般最美的肤色，远远胜过他人。阿难！大善见王具足这第一种神通。’

一九 ‘再者，阿难！大善见王长寿，久住于世，远远胜过他人。阿难！大善见王具足这第二种神通。’

二〇 ‘再者，阿难！大善见王无病无恼，消化功能良好，体温不过冷也不过热，远远胜过他人。阿难！大善见王具足这第三种神通。’

二一 ‘再者，阿难！大善见王深受婆罗门和居士们的喜爱和欢迎。阿难！就像父亲深受儿子们的喜爱和欢迎一样，大善见王也深受婆罗门和居士们的喜爱和欢迎。又阿难！婆罗门和居士们也为大善见王所喜爱和欢迎。阿难！就像父亲喜爱和欢迎儿子们一样，阿难！婆罗门和居士们也为大善见王所喜爱和欢迎。阿难！过去，大善见王曾带领四种军队前往御花园。阿难！那时，婆罗门和居士们来到大善见王面前，这样说：“陛下，请您慢行，好让我们能多瞻仰您一会儿。” 阿难！大善见王也对车夫说：“车夫，请慢点驾车，好让我能多看婆罗门和居士们一会儿。” 阿难！大善见王具足这第四种神通。

阿难！大善见王具足这四种神通。’

二二 ‘那时，阿难！大善见王这样想：“我何不在这些多罗树之间，每隔一百弓的距离建造一个莲池呢？”

阿难！于是大善见王就在那些多罗树之间，每隔一百弓的距离建造了莲池。

阿难！那些莲池是用四种颜色的砖砌成的：一种是金砖，一种是银砖，一种是琉璃砖，一种是水晶砖。阿难！那些莲池各有四种颜色的阶梯：一种是金阶梯，一种是银阶梯，一种是琉璃阶梯，一种是水晶阶梯。金阶梯有金的柱子，银的栏杆和顶饰。银阶梯有银的柱子，金的栏杆和顶饰。琉璃阶梯有琉璃的柱子，水晶的栏杆和顶饰。水晶阶梯有水晶的柱子，琉璃的栏杆和顶饰。

那些莲池被两重围栏环绕：一重是金围栏，一重是银围栏。金围栏有金的柱子，银的栏杆和顶饰。银围栏有银的柱子，金的栏杆和顶饰。’

二三 ‘那时，阿难！大善见王这样想：“我何不在这些莲池里种植各种花，如青莲、红莲、白莲、黄莲，让它们四季常开，供所有人享用呢？” 阿难！于是大善见王就在那些莲池里种植了各种花，如青莲、红莲、白莲、黄莲，让它们四季常开，供所有人享用。

又阿难！大善见王这样想：“我何不在这些莲池岸边安排沐浴侍者，为前来沐浴的人服务呢？” 阿难！于是大善见王就在那些莲池岸边安排了沐浴侍者，为前来沐浴的人服务。

又阿难！大善见王这样想：“我何不在这些莲池岸边设立布施点，给需要食物的人食物，给需要饮水的人饮水，给需要衣服的人衣服，给需要车乘的人车乘，给需要卧具的人卧具，给需要女人的人女人，给需要金子的人金子，给需要银子的人银子呢？”

阿难！于是大善见王就在那些莲池岸边设立了布施点，给需要食物的人食物，给需要饮水的人饮水，给需要衣服的人衣服，给需要车乘的人车乘，给需要卧具的人卧具，给需要女人的人女人，给需要金子的人金子，给需要银子的人银子。’

二四 ‘再者，阿难！婆罗门和居士们带着大量的财富，来到大善见王面前这样说：“陛下，这是为您带来的大量财富，请陛下收下吧。”［大王说：］

“各位，我已经通过如法的税收积聚了大量财富，这些就归你们吧，你们还可以从我这里带走更多。”

他们被国王拒绝后，退到一旁商议：“我们把这些财富再带回家是不合适的。不如我们为大善见王建造一座宫殿吧。”

他们来到大善见王面前这样说：“陛下，我们将为您建造一座宫殿。”

阿难！大善见王默许了。’

二五 ‘那时，阿难！天帝释知道了大善见王的心思，便对天界的工匠神毗首羯摩说：“来，亲爱的毗首羯摩，去为大善见王建造一座名叫‘正法殿’的宫殿。”

“好的，尊者。” 阿难！毗首羯摩天子回答天帝释后，就像一个强壮的人伸直弯曲的手臂，或弯曲伸直的手臂那么快，就从忉利天消失，出现在大善见王面前。阿难！那时，毗首羯摩天子对大善见王说：“陛下，我将为您建造一座名叫‘正法殿’的宫殿。”

阿难！大善见王默许了。如是，毗首羯摩天子为大善见王建造了名叫‘正法殿’的宫殿。’

二六 ‘阿难！正法殿东西长一由旬，南北宽半由旬。

阿难！正法殿的地基是用四种颜色的砖砌成的，有三个人那么高，一种是金砖，一种是银砖，一种是琉璃砖，一种是水晶砖。

阿难！正法殿有八万四千根柱子，也是四种颜色的：一根是金柱，一根是银柱，一根是琉璃柱，一根是水晶柱。

阿难！正法殿铺着四种颜色的地板，一种是金地板，一种是银地板，一种是琉璃地板，一种是水晶地板。

阿难！正法殿有二十四座阶梯，也是四种颜色的：一座是金阶梯，一座是银阶梯，一座是琉璃阶梯，一座是水晶阶梯。金阶梯有金的柱子，银的栏杆和顶饰。银阶梯有银的柱子，金的栏杆和顶饰。琉璃阶梯有琉璃的柱子，水晶的栏杆和顶饰。水晶阶梯有水晶的柱子，琉璃的栏杆和顶饰。

阿难！正法殿有八万四千间楼阁，也是四种颜色的：一间是金楼阁，一间是银楼阁，一间是琉璃楼阁，一间是水晶楼阁。金楼阁里设有银卧榻，银楼阁里设有金卧榻，琉璃楼阁里设有象牙卧榻，水晶楼阁里设有心材卧榻。金楼阁的门口立着银多罗树，树干是银的，叶子和果实是金的。银楼阁的门口立着金多罗树，树干是金的，叶子和果实是银的。琉璃楼阁的门口立着水晶多罗树，树干是水晶的，叶子和果实是琉璃的。水晶楼阁的门口立着琉璃多罗树，树干是琉璃的，叶子和果实是水晶的。’

二七 ‘那时，阿难！大善见王这样想：“我何不在大集会殿的门口建造一片纯金的多罗树林，在那里度过白天呢？”

于是，阿难！大善见王就在大集会殿的门口建造了一片纯金的多罗树林，并在那里度过白天。’

二八 ‘阿难！正法殿被两重围栏环绕，一重是金围栏，一重是银围栏。金围栏有金的柱子，银的栏杆和顶饰。银围栏有银的柱子，金的栏杆和顶饰。’

二九 ‘阿难！正法殿被两重铃网环绕，一重是金网，一重是银网。金网有银铃，银网有金铃。当这些铃网被风吹动时，发出的声音悦耳、动听、怡人、迷人。阿难！那时在拘舍婆提王城里那些放纵、酗酒、嗜饮的人，都陶醉在这些铃网被风吹动时发出的声音中。’

三〇 ‘阿难！当正法殿建成时，它难以直视，令人目眩。阿难！就像在雨季最后一个月，秋天的时节，晴空无云，太阳升上天空时难以直视，令人目眩；同样地，阿难！正法殿难以直视，令人目眩。’

三一 ‘那时，阿难！大善见王又想：“我何不在正法殿前建造一个名叫‘正法’的莲池呢？” 于是，大善见王就在正法殿前建造了正法莲池。

阿难！正法莲池，东西长一由旬，南北宽半由旬。阿难！正法莲池是用四种颜色的砖砌成的，一种是金砖，一种是银砖，一种是琉璃砖，一种是水晶砖。

阿难！正法莲池有二十四座阶梯，也是四种颜色的：一座是金阶梯，一座是银阶梯，一座是琉璃阶梯，一座是水晶阶梯。金阶梯有金的柱子，银的栏杆和顶饰。银阶梯有银的柱子，金的栏杆和顶饰。琉璃阶梯有琉璃的柱子，水晶的栏杆和顶饰。水晶阶梯有水晶的柱子，琉璃的栏杆和顶饰。

阿难！正法莲池被两重围栏环绕，一重是金围栏，一重是银围栏。金围栏有金的柱子，银的栏杆和顶饰。银围栏有银的柱子，金的栏杆和顶饰。’

三二 ‘阿难！正法莲池被七重多罗树行列围绕，一重是金树，一重是银树，一重是琉璃树，一重是水晶树，一重是红珍珠树，一重是玛瑙树，一重是众宝树。金树有金的树干，银的叶子和果实。银树有银的树干，金的叶子和果实。琉璃树有琉璃的树干，水晶的叶子和果实。水晶树有水晶的树干，琉璃的叶子和果实。红珍珠树有红珍珠的树干，玛瑙的叶子和果实。玛瑙树有玛瑙的树干，红珍珠的叶子和果实。众宝树有众宝的树干，众宝的叶子和果实。

阿难！当这些多罗树行列被风吹动时，发出的声音悦耳、动听、怡人、迷人。阿难！就像由技艺精湛的乐师演奏，经过良好调音、节奏和谐的五种乐器所发出的声音，悦耳、动听、怡人、迷人。阿难！当这些多罗树行列被风吹动时，其声音悦耳、动听、怡人、迷人。阿难！那时，在拘舍婆提王城，那些放纵、酗酒、嗜饮的人，都陶醉在这些多罗树行列被风吹动时发出的声音中。’

三三 ‘阿难！当正法殿和正法莲池建成后，大善见王让当时被认为是沙门的沙门、被认为是婆罗门的婆罗门等，尽情享用一切所需之后，登上了正法殿。’

第二 诵品

一 ‘那时，阿难！大善见王这样想：“这是我什么业的果报？什么业的异熟？使我现在有如此大的神通、如此大的威力呢？” 阿难！大善见王又这样想：“这是我三种业的果报，三种业的异熟，即：布施、调伏、自制。因此，我现在有如此大的神通、如此大的威力。”’

二 ‘阿难！于是，大善见王前往那大集会殿，站在大集会殿的门口，发出如下感叹语：

“止息吧，欲念！

止息吧，嗔念！

止息吧，害念！

到此为止吧，欲念！

到此为止吧，嗔念！

到此为止吧，害念！”’

三 ‘阿难！那时，大善见王进入大集会殿，坐在金卧榻上，远离诸欲，远离不善法，进入并安住于有寻、有伺、离（欲）生喜乐的初禅。然后，平息寻、伺，内心宁静，心志专一，进入并安住于无寻、无伺、定生喜乐的二禅。离喜之后，安住于舍，具念、正知，以身感受乐，进入并安住于圣者所说的“舍、念、乐住”的三禅。舍断乐，舍断苦，先前已灭除喜和忧，进入并安住于不苦不乐、舍念清净的四禅。’

四 ‘阿难！其次大善见王，从大集会殿出来，进入金楼阁，坐在银卧榻上，让充满慈心的心遍满一个方向而住。同样地遍满第二个方向，同样地遍满第三个方向，同样地遍满第四个方向。如此，向上、向下、横向，在一切处，识别一切，让充满慈心的心，广大、无量、无怨、无害地遍满整个世界而住。让充满悲心的心遍满一个方向而住。同样地遍满第二个方向，同样地遍满第三个方向，同样地遍满第四个方向。如此，向上、向下、横向，在一切处，识别一切，让充满悲心的心，广大、无量、无怨、无害地遍满整个世界而住。让充满喜心的心遍满一个方向而住。同样地遍满第二个方向，同样地遍满第三个方向，同样地遍满第四个方向。如此，向上、向下、横向，在一切处，识别一切，让充满喜心的心，广大、无量、无怨、无害地遍满整个世界而住。让充满舍心的心遍满一个方向而住。同样地遍满第二个方向，同样地遍满第三个方向，同样地遍满第四个方向。如此，向上、向下、横向，在一切处，识别一切，让充满舍心的心，广大、无量、无怨、无害地遍满整个世界而住。’

五 ‘阿难！大善见王有八万四千座城市，以首都拘舍婆提为首；

有八万四千座宫殿，以正法殿为首；

有八万四千间楼阁，以大集会殿为首；

有八万四千张卧榻：金榻、银榻、象牙榻、心材榻，铺着长毛绒毯、白羊毛毯、绣花毛毯，铺着上等的羚羊皮，设有顶篷，两端有红枕头；

有八万四千头大象：皆以黄金装饰，插着金旗，覆盖着金网，以布萨陀象王为首；

有八万四千匹马：以黄金装饰，插着金旗，覆盖着金网，以云马王为首；

有八万四千辆车：裹以狮子皮、老虎皮、豹皮及裹以浅黄色毯子，并以黄金装饰，插着金旗，覆盖着金网，以最胜车为首；

有八万四千颗宝珠，以珠宝为首；

有八万四千位女子，以善贤王后为首；

有八万四千位居士，以居士宝为首；

有八万四千位刹帝利随从，以将军宝为首；

有八万四千头奶牛，系着挤奶绳、持铜制奶桶；

有八万四千俱胝套衣服：皆是精巧微妙之亚麻布、棉布、丝绸、毛毯；

有八万四千个饭锅，早晚都有饭食送来。’

六 ‘阿难！那时，大善见王的八万四千头大象，早晚都来朝见。然而，阿难！大善见王想：“我的这八万四千头大象早晚都来朝见。我如今让每四万二千头大象，每隔一百年来朝见一次。”

阿难！大善见王于是命令将军宝说：“将军！我的这八万四千头大象，如今早晚都来朝见。你！从今以后让每四万二千头大象，每隔一百年来朝见一次。”

那将军宝回答大善见王：“好的，大王。” 阿难！于是，四万二千头大象，以后每隔一百年来朝见大善见王一次。’

七 ‘于是，阿难！过了许多百年、千年之后，善贤王后这样想：“我已经很久没见到大善见王了，现在应该去拜见大善见王。”

于是，阿难！善贤王后告诉侍女们说：“来！我们洗头，穿上黄色的衣服！我们已经很久没见到大善见王了，现在要去拜见大善见王。”

侍女们回答善贤王后：“好的，夫人。”［侍女们］洗了头，穿上黄色的衣服，来到善贤王后那里。

阿难！善贤王后这样对将军宝说：“将军！请准备四种军队，我们已经很久没见到大善见王了，现在想去拜见大善见王。”

阿难！将军宝回答善贤王后：“好的，王后。”便准备好四种军队，然后向善贤王后禀报说：“王后，您的四种军队已经准备好了，请您定夺出发时间。”’

八 ‘于是，阿难！善贤王后带着四种军队和随从的侍女们，前往正法殿，登上正法殿，前往大集会殿，靠着那楼阁的门柱站立。

阿难！这时大善见王听到喧闹声，想：“这如同大群人涌来的巨大声音，是什么呢？”［大善见王便］从大集会殿出来，看见善贤王后靠着门柱站立，看见之后便对善贤王后说：“王后！停在那里，请不要进来。”’

九 ‘于是，阿难！大善见王命令一个侍者说：“你去大集会殿，把金卧榻取出来，设置在纯金的多罗树林里。”

那侍者回答大善见王：“好的，大王。”便前往大集会殿取出金卧榻，设置在纯金的多罗树林里。

阿难！于是，大善见王以右胁作狮子卧，两足相叠，具足正念正知。’

一〇 ‘阿难！那时，善贤王后想：“大善见王的诸根确实清净，皮肤的颜色极为清净皎洁。愿大善见王不要去世啊！”

便对大善见王说：“陛下！您有这以首都拘舍婆提为首的八万四千座王城，陛下！请在这里生起欲求吧！请对生命生起渴望吧！

陛下！您有这以正法殿为首的八万四千座宫殿，陛下！请在这里生起欲求吧！请对生命生起渴望吧！

陛下！您有这以大集会殿为首的八万四千间楼阁，陛下！请在这里生起欲求吧！请对生命生起渴望吧！

陛下！您有这八万四千张卧榻：金榻、银榻、象牙榻、心材榻，铺着长毛绒毯、白羊毛毯、绣花毛毯，铺着上等的羚羊皮，设有顶篷，两端有红枕头。陛下，请在这里生起欲求吧！请对生命生起渴望吧！

陛下！您有这八万四千头大象：饰以金饰，插着金旗，覆盖着金网，以布萨陀象王为首。陛下，请在这里生起欲求吧！请对生命生起渴望吧！

陛下！您有这八万四千匹马：饰以金饰，插着金旗，覆盖着金网，以云马王为首。陛下，请在这里生起欲求吧！请对生命生起渴望吧！

陛下！您有这八万四千辆车：裹以狮子皮、老虎皮、豹皮、浅黄色毯子、并以黄金装饰，插着金旗，覆盖着金网，以最胜车为首。陛下，请在这里生起欲求吧！请对生命生起渴望吧！

陛下！您有这八万四千颗宝珠，以珠宝为首。陛下，请在这里生起欲求吧！请对生命生起渴望吧！

陛下！您有这八万四千位女子，以女宝为首。陛下，请在这里生起欲求吧！请对生命生起渴望吧！

陛下！您有这八万四千位居士，以居士宝为首。陛下，请在这里生起欲求吧！请对生命生起渴望吧！

陛下！您有这八万四千位刹帝利随从，以将军宝为首。陛下！请在这里生起欲求吧！请对生命生起渴望吧！

陛下！您有这八万四千头奶牛，系着挤奶绳，持铜制奶桶。陛下！请在这里生起欲求吧！请对生命生起渴望吧！

陛下！您有这八万四千俱胝套衣服：皆是精巧微妙之亚麻布、棉布、丝绸、毛毯。陛下！请在这里生起欲求吧！请对生命生起渴望吧！

陛下！您有这八万四千个饭锅，早晚都有饭食送来。陛下！请在这里生起欲求吧！请对生命生起渴望吧！”’

一一 ‘阿难！听了这话，大善见王对善贤王后说：“王后！你长久以来，都对我说喜爱、称意、悦意、合意的话。然而，现在，你却在最后时刻，对我说不喜爱、不称意、不悦意、不合意的话。”

“那么，大王！我应该怎样对您说呢？”

［大王说：］“王后！你应该这样说：‘陛下！一切喜爱、合意的事物，都有别离、分离、变异的性质。愿大王不要带着渴望而死，带着渴望而死是痛苦的，是应受呵责的。

陛下！您有这以首都拘舍婆提为首的八万四千座王城。陛下！请在这里舍弃欲求吧！请不要对生命起执着！

陛下！您有这以正法殿为首的八万四千座宫殿。陛下！请在这里舍弃欲求吧！请不要对生命起执着！

陛下！您有这以大集会殿为首的八万四千间楼阁。陛下！请在这里舍弃欲求吧！请不要对生命起执着！

陛下！您有这八万四千张卧榻：金榻、银榻、象牙榻、心材榻，铺着长毛绒毯、白羊毛毯、绣花毛毯，铺着上等的羚羊皮，设有顶篷，两端有红枕头。陛下！请在这里舍弃欲求吧！请不要对生命起执着！

陛下！您有这八万四千头大象：饰以金饰，插着金旗，覆盖着金网，以布萨陀象王为首。陛下！请在这里舍弃欲求吧！请不要对生命起执着！

陛下！您有这八万四千匹马：饰以金饰，插着金旗，覆盖着金网，以云马王为首。陛下！请在这里舍弃欲求吧！请不要对生命起执着！

陛下！您有这八万四千辆车：裹以狮子皮、老虎皮、豹皮、浅红色毛织布，并以黄金装饰，插着金旗，覆盖着金网，以最胜车为首。陛下！请在这里舍弃欲求吧！请不要对生命起执着！

陛下！您有这八万四千颗宝珠，以珠宝为首。陛下！请在这里舍弃欲求吧！请不要对生命起执着！

陛下！您有这八万四千位女子，以善贤王后为首。陛下！请在这里舍弃欲求吧！请不要对生命起执着！

陛下！您有这八万四千位居士，以居士宝为首。陛下！请在这里舍弃欲求吧！请不要对生命起执着！

陛下！您有这八万四千位刹帝利随从，以将军宝为首。陛下！请在这里舍弃欲求吧！请不要对生命起执着！

陛下！您有这八万四千头奶牛，系着挤奶绳，持铜制奶桶。陛下！请在这里舍弃欲求吧！请不要对生命起执着！

陛下！您有这八万四千俱胝套衣服：皆是精巧微妙之亚麻布、棉布、丝绸、毛毯。陛下！请在这里舍弃欲求吧！请不要对生命起执着！

陛下！您有这八万四千个饭锅，早晚都有饭食送来。陛下！请在这里舍弃欲求吧！请不要对生命起执着！’”

一二 ‘阿难！听了这话，善贤王后哭泣，流下眼泪。然后，阿难！善贤王后擦干眼泪，对大善见王说：

“陛下！一切喜爱、合意的事物，都有别离、分离、变异的性质。愿大王不要带着渴望而死，带着渴望而死是痛苦的，是应受呵责的。

陛下！您有这以首都拘舍婆提为首的八万四千座王城。陛下！请在这里舍弃欲求吧！请不要对生命起执着！

陛下！您有这以正法殿为首的八万四千座宫殿。陛下！请在这里舍弃欲求吧！请不要对生命起执着！

陛下！您有这以大集会殿为首的八万四千间楼阁。陛下！请在这里舍弃欲求吧！请不要对生命起执着！

陛下！您有这八万四千张卧榻：金榻、银榻、象牙榻、心材榻，铺着长毛绒毯、白羊毛毯、绣花毛毯，铺着上等的羚羊皮，设有顶篷，两端有红枕头。陛下！请在这里舍弃欲求吧！请不要对生命起执着！

陛下！您有这八万四千头大象：饰以金饰，插着金旗，覆盖着金网，以布萨陀象王为首。陛下！请在这里舍弃欲求吧！请不要对生命起执着！

陛下！您有这八万四千匹马：饰以金饰，插着金旗，覆盖着金网，以云马王为首。陛下！请在这里舍弃欲求吧！请不要对生命起执着！

陛下！您有这八万四千辆车：裹以狮子皮、老虎皮、豹皮、浅红色毛织布，并以黄金装饰，插着金旗，覆盖着金网，以最胜车为首。陛下！请在这里舍弃欲求吧！请不要对生命起执着！

陛下！您有这八万四千颗宝珠，以珠宝为首。陛下！请在这里舍弃欲求吧！请不要对生命起执着！

陛下！您有这八万四千位女子，以善贤王后为首。陛下！请在这里舍弃欲求吧！请不要对生命起执着！

陛下！您有这八万四千位居士，以居士宝为首。陛下！请在这里舍弃欲求吧！请不要对生命起执着！

陛下！您有这八万四千位刹帝利随从，以将军宝为首。陛下！请在这里舍弃欲求吧！请不要对生命起执着！

陛下！您有这八万四千头奶牛，系着挤奶绳，持铜制奶桶。陛下！请在这里舍弃欲求吧！请不要对生命起执着！

陛下！您有这八万四千俱胝套衣服：皆是精巧微妙之亚麻布、棉布、丝绸、毛毯。陛下！请在这里舍弃欲求吧！请不要对生命起执着！

陛下！您有这八万四千个饭锅，早晚都有饭食送来。陛下！请在这里舍弃欲求吧！请不要对生命起执着！’”

一三 ‘阿难！如此，不久之后，大善见王便去世了。阿难！就像居士或居士子，吃了美味的食物后感到饱足昏沉一样，大善见王也感受到了临终的痛苦。阿难！大善见王去世后，投生到善趣梵天界。大善见王，阿难！做了八万四千年的王子，八万四千年摄政，八万四千年为王，八万四千年在正法殿中以居家者的身份修习梵行。他修习四梵住，身体坏灭，死后投生到梵天界。’

一四 ‘阿难！你们或许会想：“那时的善见大王是另一个人。”但你们不应这样看待。那时的善见大王就是我。

那八万四千座王城，以拘舍婆提为首，是我的。

那八万四千座宫殿，以正法殿为首，是我的。

那八万四千间楼阁，以大集会殿为首，是我的。

那八万四千张卧榻：金榻、银榻、象牙榻、心材榻，铺着长毛绒毯、白羊毛毯、绣花毛毯，铺着上等的羚羊皮，设有顶篷，两端有红枕头，是我的。

那八万四千头大象：饰以金饰，插着金旗，覆盖着金网，以布萨陀象王为首，是我的。

那八万四千匹马：饰以金饰，插着金旗，覆盖着金网，以云马王为首，是我的。

那八万四千辆车：裹以狮子皮、老虎皮、豹皮、浅红色毛织布，并以黄金装饰，插着金旗，覆盖着金网，以最胜车为首，是我的。

那八万四千颗宝珠，以珠宝为首，是我的。

那八万四千位女子，以善贤王后为首，是我的。

那八万四千位居士，以居士宝为首，是我的。

那八万四千位刹帝利随从，以将军宝为首，是我的。

那八万四千头奶牛，系着挤奶绳，持铜制奶桶，是我的。

那八万四千俱胝套衣服：皆是精巧微妙之亚麻布、棉布、丝绸、毛毯，是我的。

那八万四千个饭锅，早晚都有饭食送来，是我的。’

一五 ‘阿难！在那八万四千座王城中，当时我所居住的城市只有一个，就是拘舍婆提王城。

阿难！在那八万四千座宫殿中，当时我所居住的宫殿只有一个，就是正法殿。

阿难！在那八万四千间楼阁中，当时我所居住的楼阁只有一个，就是大集会殿。

阿难！在那八万四千张卧榻中，当时我所使用的卧榻只有一个，就是金的、或银的、或象牙的、或心材的卧榻。

阿难！在那八万四千头大象中，当时我所乘坐的大象只有一头，就是布萨陀象王。

阿难！在那八万四千匹马中，当时我所乘坐的马只有一匹，就是云马王。

阿难！在那八万四千辆车中，当时我所乘坐的车只有一辆，就是最胜车。

阿难！在那八万四千位女子中，当时侍奉我的女子只有一个，就是刹帝利女或吠舍女。

阿难！在那八万四千俱胝套衣服中，当时我所穿用的衣服只有一套，就是精巧微妙之亚麻布、或棉布、或丝绸、或毛毯。

阿难！在那八万四千个饭锅中，当时我受用食物的饭锅只有一个，从中只取一升米饭及相应的汤菜。’

一六 ‘阿难！你看，所有这些行都是过去、灭去、变异的。阿难！诸行就是这样无常的；阿难！诸行就是这样不安定（不坚固）的；阿难！诸行就是这样无可依怙（无安慰）的！阿难！由此可见，对于一切诸行，足以生起厌离，足以生起离欲，足以生起解脱！’

一七 ‘阿难！我确实记得在这个地方六次舍弃身体，而且当时作为国王是转轮王，依法为法王，征服四方，国土稳固，具足七宝。这是第七次舍弃身体。然而，阿难！我在有天神、魔王、梵天、沙门、婆罗门、人天众生在内的世间中，看不到如来会第八次舍弃身体的地方。’

世尊如是说已。善逝说了这话后，导师接着又说：

“诸行无常，

有生灭法。

生者必灭，

寂灭（息灭）为乐。”

大善见王经第四终。

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.13 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【1】Dīghanikāya 长部经典 (DN 1-34, 1360)/《2》Mahāvaggapāḷi 大品 (DN 14-23, 1-441)”

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【经名】 5. Janavasabhasutta 阇尼沙经 (DN 18, 273-292)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Janavasabhasuttaṃ

Nātikiyādibyākaraṇaṃ

273. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā nātike [nādike (sī. syā. pī.)] viharati giñjakāvasathe. Tena kho pana samayena bhagavā parito parito janapadesu paricārake abbhatīte kālaṅkate upapattīsu byākaroti kāsikosalesu vajjimallesu cetivaṃsesu [cetiyavaṃsesu (ka.)] kurupañcālesu majjhasūrasenesu [macchasurasenesu (syā.), macchasūrasenesu (sī. pī.)] – “asu amutra upapanno, asu amutra upapanno [upapannoti (ka.)]. Paropaññāsa nātikiyā paricārakā abbhatītā kālaṅkatā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā. Sādhikā navuti nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmino, sakideva [sakiṃdeva (ka.)] imaṃ lokaṃ āgantvā dukkhassantaṃ karissanti. Sātirekāni pañcasatāni nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā”ti.

274. Assosuṃ kho nātikiyā paricārakā – “bhagavā kira parito parito janapadesu paricārake abbhatīte kālaṅkate upapattīsu byākaroti kāsikosalesu vajjimallesu cetivaṃsesu kurupañcālesu majjhasūrasenesu – ‘asu amutra upapanno, asu amutra upapanno. Paropaññāsa nātikiyā paricārakā abbhatītā kālaṅkatā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā. Sādhikā navuti nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmino sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissanti. Sātirekāni pañcasatāni nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā’ti. Tena ca nātikiyā paricārakā attamanā ahesuṃ pamuditā pītisomanassajātā bhagavato pañhaveyyākaraṇaṃ [pañhāveyyākaraṇaṃ (syā. ka.)] sutvā.

275. Assosi kho āyasmā ānando – “bhagavā kira parito parito janapadesu paricārake abbhatīte kālaṅkate upapattīsu byākaroti kāsikosalesu vajjimallesu cetivaṃsesu kurupañcālesu majjhasūrasenesu – ‘asu amutra upapanno, asu amutra upapanno. Paropaññāsa nātikiyā paricārakā abbhatītā kālaṅkatā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā. Sādhikā navuti nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmino sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissanti. Sātirekāni pañcasatāni nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā’ti. Tena ca nātikiyā paricārakā attamanā ahesuṃ pamuditā pītisomanassajātā bhagavato pañhaveyyākaraṇaṃ sutvā”ti.

Ānandaparikathā

276. Atha kho āyasmato ānandassa etadahosi – “ime kho panāpi ahesuṃ māgadhakā paricārakā bahū ceva rattaññū ca abbhatītā kālaṅkatā. Suññā maññe aṅgamagadhā aṅgamāgadhakehi [aṅgamāgadhikehi (syā.)] paricārakehi abbhatītehi kālaṅkatehi. Te kho panāpi [tena kho panāpi (syā.)] ahesuṃ buddhe pasannā dhamme pasannā saṅghe pasannā sīlesu paripūrakārino. Te abbhatītā kālaṅkatā bhagavatā abyākatā; tesampissa sādhu veyyākaraṇaṃ, bahujano pasīdeyya, tato gaccheyya sugatiṃ. Ayaṃ kho panāpi ahosi rājā māgadho seniyo bimbisāro dhammiko dhammarājā hito brāhmaṇagahapatikānaṃ negamānañceva jānapadānañca. Apissudaṃ manussā kittayamānarūpā viharanti – ‘evaṃ no so dhammiko dhammarājā sukhāpetvā kālaṅkato, evaṃ mayaṃ tassa dhammikassa dhammarañño vijite phāsu [phāsukaṃ (syā.)] viharimhā’ti. So kho panāpi ahosi buddhe pasanno dhamme pasanno saṅghe pasanno sīlesu paripūrakārī. Apissudaṃ manussā evamāhaṃsu – ‘yāva maraṇakālāpi rājā māgadho seniyo bimbisāro bhagavantaṃ kittayamānarūpo kālaṅkato’ti. So abbhatīto kālaṅkato bhagavatā abyākato. Tassapissa sādhu veyyākaraṇaṃ bahujano pasīdeyya, tato gaccheyya sugatiṃ. Bhagavato kho pana sambodhi magadhesu. Yattha kho pana bhagavato sambodhi magadhesu, kathaṃ tatra bhagavā māgadhake paricārake abbhatīte kālaṅkate upapattīsu na byākareyya. Bhagavā ce kho pana māgadhake paricārake abbhatīte kālaṅkate upapattīsu na byākareyya, dīnamanā [ninnamanā (syā.), dīnamānā (sī. pī.)] tenassu māgadhakā paricārakā; yena kho panassu dīnamanā māgadhakā paricārakā kathaṃ te bhagavā na byākareyyā”ti?

277. Idamāyasmā ānando māgadhake paricārake ārabbha eko raho anuvicintetvā rattiyā paccūsasamayaṃ paccuṭṭhāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – “sutaṃ metaṃ, bhante – ‘bhagavā kira parito parito janapadesu paricārake abbhatīte kālaṅkate upapattīsu byākaroti kāsikosalesu vajjimallesu cetivaṃsesu kurupañcālesu majjhasūrasenesu – “asu amutra upapanno, asu amutra upapanno. Paropaññāsa nātikiyā paricārakā abbhatītā kālaṅkatā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā. Sādhikā navuti nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmino, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissanti. Sātirekāni pañcasatāni nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇāti. Tena ca nātikiyā paricārakā attamanā ahesuṃ pamuditā pītisomanassajātā bhagavato pañhaveyyākaraṇaṃ sutvā”ti. Ime kho panāpi, bhante, ahesuṃ māgadhakā paricārakā bahū ceva rattaññū ca abbhatītā kālaṅkatā. Suññā maññe aṅgamagadhā aṅgamāgadhakehi paricārakehi abbhatītehi kālaṅkatehi. Te kho panāpi, bhante, ahesuṃ buddhe pasannā dhamme pasannā saṅghe pasannā sīlesu paripūrakārino, te abbhatītā kālaṅkatā bhagavatā abyākatā. Tesampissa sādhu veyyākaraṇaṃ, bahujano pasīdeyya, tato gaccheyya sugatiṃ. Ayaṃ kho panāpi, bhante, ahosi rājā māgadho seniyo bimbisāro dhammiko dhammarājā hito brāhmaṇagahapatikānaṃ negamānañceva jānapadānañca. Apissudaṃ manussā kittayamānarūpā viharanti – ‘evaṃ no so dhammiko dhammarājā sukhāpetvā kālaṅkato. Evaṃ mayaṃ tassa dhammikassa dhammarañño vijite phāsu viharimhā’ti. So kho panāpi, bhante, ahosi buddhe pasanno dhamme pasanno saṅghe pasanno sīlesu paripūrakārī. Apissudaṃ manussā evamāhaṃsu – ‘yāva maraṇakālāpi rājā māgadho seniyo bimbisāro bhagavantaṃ kittayamānarūpo kālaṅkato’ti. So abbhatīto kālaṅkato bhagavatā abyākato; tassapissa sādhu veyyākaraṇaṃ, bahujano pasīdeyya, tato gaccheyya sugatiṃ. Bhagavato kho pana, bhante, sambodhi magadhesu. Yattha kho pana, bhante, bhagavato sambodhi magadhesu, kathaṃ tatra bhagavā māgadhake paricārake abbhatīte kālaṅkate upapattīsu na byākareyya? Bhagavā ce kho pana, bhante, māgadhake paricārake abbhatīte kālaṅkate upapattīsu na byākareyya dīnamanā tenassu māgadhakā paricārakā; yena kho panassu dīnamanā māgadhakā paricārakā kathaṃ te bhagavā na byākareyyā”ti. Idamāyasmā ānando māgadhake paricārake ārabbha bhagavato sammukhā parikathaṃ katvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

278. Atha kho bhagavā acirapakkante āyasmante ānande pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya nātikaṃ piṇḍāya pāvisi. Nātike piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto pāde pakkhāletvā giñjakāvasathaṃ pavisitvā māgadhake paricārake ārabbha aṭṭhiṃ katvā [aṭṭhikatvā (sī. syā. pī.)] manasikatvā sabbaṃ cetasā [sabbacetasā (pī.)] samannāharitvā paññatte āsane nisīdi – “gatiṃ nesaṃ jānissāmi abhisamparāyaṃ, yaṃgatikā te bhavanto yaṃabhisamparāyā”ti. Addasā kho bhagavā māgadhake paricārake “yaṃgatikā te bhavanto yaṃabhisamparāyā”ti. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito giñjakāvasathā nikkhamitvā vihārapacchāyāyaṃ paññatte āsane nisīdi.

279. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – “upasantapadisso [upasantapatiso (ka.)] bhante bhagavā bhātiriva bhagavato mukhavaṇṇo vippasannattā indriyānaṃ. Santena nūnajja bhante bhagavā vihārena vihāsī”ti? “Yadeva kho me tvaṃ, ānanda, māgadhake paricārake ārabbha sammukhā parikathaṃ katvā uṭṭhāyāsanā pakkanto, tadevāhaṃ nātike piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto pāde pakkhāletvā giñjakāvasathaṃ pavisitvā māgadhake paricārake ārabbha aṭṭhiṃ katvā manasikatvā sabbaṃ cetasā samannāharitvā paññatte āsane nisīdiṃ – ‘gatiṃ nesaṃ jānissāmi abhisamparāyaṃ, yaṃgatikā te bhavanto yaṃabhisamparāyā’ti. Addasaṃ kho ahaṃ, ānanda, māgadhake paricārake ‘yaṃgatikā te bhavanto yaṃabhisamparāyā’”ti.

Janavasabhayakkho

280. “Atha kho, ānanda, antarahito yakkho saddamanussāvesi – ‘janavasabho ahaṃ bhagavā; janavasabho ahaṃ sugatā’ti. Abhijānāsi no tvaṃ, ānanda, ito pubbe evarūpaṃ nāmadheyyaṃ sutaṃ [sutvā (pī.)] yadidaṃ janavasabho”ti?

“Na kho ahaṃ, bhante, abhijānāmi ito pubbe evarūpaṃ nāmadheyyaṃ sutaṃ yadidaṃ janavasabhoti, api ca me, bhante, lomāni haṭṭhāni ‘janavasabho’ti nāmadheyyaṃ sutvā. Tassa mayhaṃ, bhante, etadahosi – ‘na hi nūna so orako yakkho bhavissati yadidaṃ evarūpaṃ nāmadheyyaṃ supaññattaṃ yadidaṃ janavasabho”ti. “Anantarā kho, ānanda, saddapātubhāvā uḷāravaṇṇo me yakkho sammukhe pāturahosi. Dutiyampi saddamanussāvesi – ‘bimbisāro ahaṃ bhagavā; bimbisāro ahaṃ sugatāti. Idaṃ sattamaṃ kho ahaṃ, bhante, vessavaṇassa mahārājassa sahabyataṃ upapajjāmi, so tato cuto manussarājā bhavituṃ pahomi [so tato cuto manussarājā, amanussarājā divi homi (sī. pī.)].

Ito satta tato satta, saṃsārāni catuddasa;

Nivāsamabhijānāmi, yattha me vusitaṃ pure.

281. ‘Dīgharattaṃ kho ahaṃ, bhante, avinipāto avinipātaṃ sañjānāmi, āsā ca pana me santiṭṭhati sakadāgāmitāyā’ti. ‘Acchariyamidaṃ āyasmato janavasabhassa yakkhassa, abbhutamidaṃ āyasmato janavasabhassa yakkhassa. “Dīgharattaṃ kho ahaṃ, bhante, avinipāto avinipātaṃ sañjānāmī”ti ca vadesi, “āsā ca pana me santiṭṭhati sakadāgāmitāyā”ti ca vadesi, kutonidānaṃ panāyasmā janavasabho yakkho evarūpaṃ uḷāraṃ visesādhigamaṃ sañjānātīti? Na aññatra, bhagavā, tava sāsanā, na aññatra [aññattha (sī. pī.)], sugata, tava sāsanā; yadagge ahaṃ, bhante, bhagavati ekantikato [ekantato (syā.), ekantagato (pī.)] abhippasanno, tadagge ahaṃ, bhante, dīgharattaṃ avinipāto avinipātaṃ sañjānāmi, āsā ca pana me santiṭṭhati sakadāgāmitāya. Idhāhaṃ, bhante, vessavaṇena mahārājena pesito virūḷhakassa mahārājassa santike kenacideva karaṇīyena addasaṃ bhagavantaṃ antarāmagge giñjakāvasathaṃ pavisitvā māgadhake paricārake ārabbha aṭṭhiṃ katvā manasikatvā sabbaṃ cetasā samannāharitvā nisinnaṃ – “gatiṃ nesaṃ jānissāmi abhisamparāyaṃ, yaṃgatikā te bhavanto yaṃabhisamparāyā”ti. Anacchariyaṃ kho panetaṃ, bhante, yaṃ vessavaṇassa mahārājassa tassaṃ parisāyaṃ bhāsato sammukhā sutaṃ sammukhā paṭiggahitaṃ – “yaṃgatikā te bhavanto yaṃabhisamparāyā”ti. Tassa mayhaṃ, bhante, etadahosi – bhagavantañca dakkhāmi, idañca bhagavato ārocessāmīti. Ime kho me, bhante, dvepaccayā bhagavantaṃ dassanāya upasaṅkamituṃ’.

Devasabhā

282. ‘Purimāni, bhante, divasāni purimatarāni tadahuposathe pannarase vassūpanāyikāya puṇṇāya puṇṇamāya rattiyā kevalakappā ca devā tāvatiṃsā sudhammāyaṃ sabhāyaṃ sannisinnā honti sannipatitā. Mahatī ca dibbaparisā [dibbā parisā (sī. pī.)] samantato nisinnā honti [nisinnā hoti (sī.), sannisinnā honti sannipatitā (ka.)], cattāro ca mahārājāno catuddisā nisinnā honti. Puratthimāya disāya dhataraṭṭho mahārājā pacchimābhimukho [pacchābhimukho (ka.)] nisinno hoti deve purakkhatvā; dakkhiṇāya disāya virūḷhako mahārājā uttarābhimukho nisinno hoti deve purakkhatvā; pacchimāya disāya virūpakkho mahārājā puratthābhimukho nisinno hoti deve purakkhatvā; uttarāya disāya vessavaṇo mahārājā dakkhiṇābhimukho nisinno hoti deve purakkhatvā. Yadā, bhante, kevalakappā ca devā tāvatiṃsā sudhammāyaṃ sabhāyaṃ sannisinnā honti sannipatitā, mahatī ca dibbaparisā samantato nisinnā honti, cattāro ca mahārājāno catuddisā nisinnā honti. Idaṃ nesaṃ hoti āsanasmiṃ; atha pacchā amhākaṃ āsanaṃ hoti. Ye te, bhante, devā bhagavati brahmacariyaṃ caritvā adhunūpapannā tāvatiṃsakāyaṃ, te aññe deve atirocanti vaṇṇena ceva yasasā ca. Tena sudaṃ, bhante, devā tāvatiṃsā attamanā honti pamuditā pītisomanassajātā “dibbā vata bho kāyā paripūrenti, hāyanti asurakāyā”ti. Atha kho, bhante, sakko devānamindo devānaṃ tāvatiṃsānaṃ sampasādaṃ viditvā imāhi gāthāhi anumodi –

“Modanti vata bho devā, tāvatiṃsā sahindakā [saindakā (sī.)];

Tathāgataṃ namassantā, dhammassa ca sudhammataṃ.

Nave deve ca passantā, vaṇṇavante yasassine [yasassino (syā.)];

Sugatasmiṃ brahmacariyaṃ, caritvāna idhāgate.

Te aññe atirocanti, vaṇṇena yasasāyunā;

Sāvakā bhūripaññassa, visesūpagatā idha.

Idaṃ disvāna nandanti, tāvatiṃsā sahindakā;

Tathāgataṃ namassantā, dhammassa ca sudhammatan”ti.

‘Tena sudaṃ, bhante, devā tāvatiṃsā bhiyyosomattāya attamanā honti pamuditā pītisomanassajātā “dibbā vata, bho, kāyā paripūrenti, hāyanti asurakāyā”ti. Atha kho, bhante, yenatthena devā tāvatiṃsā sudhammāyaṃ sabhāyaṃ sannisinnā honti sannipatitā, taṃ atthaṃ cintayitvā taṃ atthaṃ mantayitvā vuttavacanāpi taṃ [vuttavacanā nāmidaṃ (ka.)] cattāro mahārājāno tasmiṃ atthe honti. Paccānusiṭṭhavacanāpi taṃ [paccānusiṭṭhavacanā nāmidaṃ (ka.)] cattāro mahārājāno tasmiṃ atthe honti, sakesu sakesu āsanesu ṭhitā avipakkantā [adhipakkantā (ka.)].

Te vuttavākyā rājāno, paṭiggayhānusāsaniṃ;

Vippasannamanā santā, aṭṭhaṃsu samhi āsaneti.

283. ‘Atha kho, bhante, uttarāya disāya uḷāro āloko sañjāyi, obhāso pāturahosi atikkammeva devānaṃ devānubhāvaṃ. Atha kho, bhante, sakko devānamindo deve tāvatiṃse āmantesi – “yathā kho, mārisā, nimittāni dissanti, uḷāro āloko sañjāyati, obhāso pātubhavati, brahmā pātubhavissati. Brahmuno hetaṃ pubbanimittaṃ pātubhāvāya yadidaṃ āloko sañjāyati obhāso pātubhavatīti.

“Yathā nimittā dissanti, brahmā pātubhavissati;

Brahmuno hetaṃ nimittaṃ, obhāso vipulo mahā”ti.

Sanaṅkumārakathā

284. ‘Atha kho, bhante, devā tāvatiṃsā yathāsakesu āsanesu nisīdiṃsu – “obhāsametaṃ ñassāma, yaṃvipāko bhavissati, sacchikatvāva naṃ gamissāmā”ti. Cattāropi mahārājāno yathāsakesu āsanesu nisīdiṃsu – “obhāsametaṃ ñassāma yaṃvipāko bhavissati, sacchikatvāva naṃ gamissāmā”ti. Idaṃ sutvā devā tāvatiṃsā ekaggā samāpajjiṃsu – “obhāsametaṃ ñassāma, yaṃvipāko bhavissati, sacchikatvāva naṃ gamissāmā”ti.

‘Yadā, bhante, brahmā sanaṅkumāro devānaṃ tāvatiṃsānaṃ pātubhavati, oḷārikaṃ attabhāvaṃ abhinimminitvā pātubhavati. Yo kho pana, bhante, brahmuno pakativaṇṇo anabhisambhavanīyo so devānaṃ tāvatiṃsānaṃ cakkhupathasmiṃ. Yadā, bhante, brahmā sanaṅkumāro devānaṃ tāvatiṃsānaṃ pātubhavati, so aññe deve atirocati vaṇṇena ceva yasasā ca. Seyyathāpi, bhante, sovaṇṇo viggaho mānusaṃ viggahaṃ atirocati; evameva kho, bhante, yadā brahmā sanaṅkumāro devānaṃ tāvatiṃsānaṃ pātubhavati, so aññe deve atirocati vaṇṇena ceva yasasā ca. Yadā, bhante, brahmā sanaṅkumāro devānaṃ tāvatiṃsānaṃ pātubhavati, na tassaṃ parisāyaṃ koci devo abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti. Sabbeva tuṇhībhūtā pañjalikā pallaṅkena nisīdanti – “yassadāni devassa pallaṅkaṃ icchissati brahmā sanaṅkumāro, tassa devassa pallaṅke nisīdissatī”ti.

‘Yassa kho pana, bhante, devassa brahmā sanaṅkumāro pallaṅke nisīdati, uḷāraṃ so labhati devo vedapaṭilābhaṃ; uḷāraṃ so labhati devo somanassapaṭilābhaṃ. Seyyathāpi, bhante, rājā khattiyo muddhāvasitto adhunābhisitto rajjena, uḷāraṃ so labhati vedapaṭilābhaṃ, uḷāraṃ so labhati somanassapaṭilābhaṃ. Evameva kho, bhante, yassa devassa brahmā sanaṅkumāro pallaṅke nisīdati, uḷāraṃ so labhati devo vedapaṭilābhaṃ, uḷāraṃ so labhati devo somanassapaṭilābhaṃ. Atha, bhante, brahmā sanaṅkumāro oḷārikaṃ attabhāvaṃ abhinimminitvā kumāravaṇṇī [kumāravaṇṇo (syā. ka.)] hutvā pañcasikho devānaṃ tāvatiṃsānaṃ pāturahosi. So vehāsaṃ abbhuggantvā ākāse antalikkhe pallaṅkena nisīdi. Seyyathāpi, bhante, balavā puriso supaccatthate vā pallaṅke same vā bhūmibhāge pallaṅkena nisīdeyya; evameva kho, bhante, brahmā sanaṅkumāro vehāsaṃ abbhuggantvā ākāse antalikkhe pallaṅkena nisīditvā devānaṃ tāvatiṃsānaṃ sampasādaṃ viditvā imāhi gāthāhi anumodi –

“Modanti vata bho devā, tāvatiṃsā sahindakā;

Tathāgataṃ namassantā, dhammassa ca sudhammataṃ.

“Nave deve ca passantā, vaṇṇavante yasassine;

Sugatasmiṃ brahmacariyaṃ, caritvāna idhāgate.

“Te aññe atirocanti, vaṇṇena yasasāyunā;

Sāvakā bhūripaññassa, visesūpagatā idha.

“Idaṃ disvāna nandanti, tāvatiṃsā sahindakā;

Tathāgataṃ namassantā, dhammassa ca sudhammatan”ti.

285. ‘Imamatthaṃ, bhante, brahmā sanaṅkumāro bhāsittha; imamatthaṃ, bhante, brahmuno sanaṅkumārassa bhāsato aṭṭhaṅgasamannāgato saro hoti vissaṭṭho ca viññeyyo ca mañju ca savanīyo ca bindu ca avisārī ca gambhīro ca ninnādī ca. Yathāparisaṃ kho pana, bhante, brahmā sanaṅkumāro sarena viññāpeti; na cassa bahiddhā parisāya ghoso niccharati. Yassa kho pana, bhante, evaṃ aṭṭhaṅgasamannāgato saro hoti, so vuccati “brahmassaro”ti.

‘Atha kho, bhante, brahmā sanaṅkumāro tettiṃse attabhāve abhinimminitvā devānaṃ tāvatiṃsānaṃ paccekapallaṅkesu pallaṅkena [paccekapallaṅkena (ka.)] nisīditvā deve tāvatiṃse āmantesi – “taṃ kiṃ maññanti, bhonto devā tāvatiṃsā, yāvañca so bhagavā bahujanahitāya paṭipanno bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. Ye hi keci, bho, buddhaṃ saraṇaṃ gatā dhammaṃ saraṇaṃ gatā saṅghaṃ saraṇaṃ gatā sīlesu paripūrakārino te kāyassa bhedā paraṃ maraṇā appekacce paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjanti, appekacce nimmānaratīnaṃ devānaṃ sahabyataṃ upapajjanti, appekacce tusitānaṃ devānaṃ sahabyataṃ upapajjanti, appekacce yāmānaṃ devānaṃ sahabyataṃ upapajjanti, appekacce tāvatiṃsānaṃ devānaṃ sahabyataṃ upapajjanti, appekacce cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjanti. Ye sabbanihīnaṃ kāyaṃ paripūrenti, te gandhabbakāyaṃ paripūrentī’”ti.

286. ‘Imamatthaṃ, bhante, brahmā sanaṅkumāro bhāsittha; imamatthaṃ, bhante, brahmuno sanaṅkumārassa bhāsato ghosoyeva devā maññanti – “yvāyaṃ mama pallaṅke svāyaṃ ekova bhāsatī”ti.

Ekasmiṃ bhāsamānasmiṃ, sabbe bhāsanti nimmitā;

Ekasmiṃ tuṇhimāsīne, sabbe tuṇhī bhavanti te.

Tadāsu devā maññanti, tāvatiṃsā sahindakā;

Yvāyaṃ mama pallaṅkasmiṃ, svāyaṃ ekova bhāsatīti.

‘Atha kho, bhante, brahmā sanaṅkumāro ekattena attānaṃ upasaṃharati, ekattena attānaṃ upasaṃharitvā sakkassa devānamindassa pallaṅke pallaṅkena nisīditvā deve tāvatiṃse āmantesi –

Bhāvitaiddhipādo

287. “‘Taṃ kiṃ maññanti, bhonto devā tāvatiṃsā, yāva supaññattā cime tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro iddhipādā paññattā iddhipahutāya [iddhibahulīkatāya (syā.)] iddhivisavitāya [iddhivisevitāya (syā.)] iddhivikubbanatāya. Katame cattāro? Idha bho bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. Vīriyasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. Cittasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. Vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. Ime kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro iddhipādā paññattā iddhipahutāya iddhivisavitāya iddhivikubbanatāya.

“‘Ye hi keci bho atītamaddhānaṃ samaṇā vā brāhmaṇā vā anekavihitaṃ iddhividhaṃ paccanubhosuṃ, sabbe te imesaṃyeva catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā. Yepi hi keci bho anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā anekavihitaṃ iddhividhaṃ paccanubhossanti, sabbe te imesaṃyeva catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā. Yepi hi keci bho etarahi samaṇā vā brāhmaṇā vā anekavihitaṃ iddhividhaṃ paccanubhonti, sabbe te imesaṃyeva catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā. Passanti no bhonto devā tāvatiṃsā mamapimaṃ evarūpaṃ iddhānubhāvan”ti? “Evaṃ mahābrahme”ti. “Ahampi kho bho imesaṃyeva catunnañca iddhipādānaṃ bhāvitattā bahulīkatattā evaṃ mahiddhiko evaṃmahānubhāvo”ti. Imamatthaṃ, bhante, brahmā sanaṅkumāro bhāsittha. Imamatthaṃ, bhante, brahmā sanaṅkumāro bhāsitvā deve tāvatiṃse āmantesi –

Tividho okāsādhigamo

288. “‘Taṃ kiṃ maññanti, bhonto devā tāvatiṃsā, yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo okāsādhigamā anubuddhā sukhassādhigamāya. Katame tayo? Idha bho ekacco saṃsaṭṭho viharati kāmehi saṃsaṭṭho akusalehi dhammehi. So aparena samayena ariyadhammaṃ suṇāti, yoniso manasi karoti, dhammānudhammaṃ paṭipajjati. So ariyadhammassavanaṃ āgamma yonisomanasikāraṃ dhammānudhammappaṭipattiṃ asaṃsaṭṭho viharati kāmehi asaṃsaṭṭho akusalehi dhammehi. Tassa asaṃsaṭṭhassa kāmehi asaṃsaṭṭhassa akusalehi dhammehi uppajjati sukhaṃ, sukhā bhiyyo somanassaṃ. Seyyathāpi, bho, pamudā pāmojjaṃ [pāmujjaṃ (pī. ka.)] jāyetha, evameva kho, bho, asaṃsaṭṭhassa kāmehi asaṃsaṭṭhassa akusalehi dhammehi uppajjati sukhaṃ, sukhā bhiyyo somanassaṃ. Ayaṃ kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamo okāsādhigamo anubuddho sukhassādhigamāya.

“‘Puna caparaṃ, bho, idhekaccassa oḷārikā kāyasaṅkhārā appaṭippassaddhā honti, oḷārikā vacīsaṅkhārā appaṭippassaddhā honti, oḷārikā cittasaṅkhārā appaṭippassaddhā honti. So aparena samayena ariyadhammaṃ suṇāti, yoniso manasi karoti, dhammānudhammaṃ paṭipajjati. Tassa ariyadhammassavanaṃ āgamma yonisomanasikāraṃ dhammānudhammappaṭipattiṃ oḷārikā kāyasaṅkhārā paṭippassambhanti, oḷārikā vacīsaṅkhārā paṭippassambhanti, oḷārikā cittasaṅkhārā paṭippassambhanti. Tassa oḷārikānaṃ kāyasaṅkhārānaṃ paṭippassaddhiyā oḷārikānaṃ vacīsaṅkhārānaṃ paṭippassaddhiyā oḷārikānaṃ cittasaṅkhārānaṃ paṭippassaddhiyā uppajjati sukhaṃ, sukhā bhiyyo somanassaṃ. Seyyathāpi, bho, pamudā pāmojjaṃ jāyetha, evameva kho bho oḷārikānaṃ kāyasaṅkhārānaṃ paṭippassaddhiyā oḷārikānaṃ vacīsaṅkhārānaṃ paṭippassaddhiyā oḷārikānaṃ cittasaṅkhārānaṃ paṭippassaddhiyā uppajjati sukhaṃ, sukhā bhiyyo somanassaṃ. Ayaṃ kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyo okāsādhigamo anubuddho sukhassādhigamāya.

“‘Puna caparaṃ, bho, idhekacco ‘idaṃ kusalan’ti yathābhūtaṃ nappajānāti, ‘idaṃ akusalan’ti yathābhūtaṃ nappajānāti. ‘Idaṃ sāvajjaṃ idaṃ anavajjaṃ, idaṃ sevitabbaṃ idaṃ na sevitabbaṃ, idaṃ hīnaṃ idaṃ paṇītaṃ, idaṃ kaṇhasukkasappaṭibhāgan’ti yathābhūtaṃ nappajānāti. So aparena samayena ariyadhammaṃ suṇāti, yoniso manasi karoti, dhammānudhammaṃ paṭipajjati. So ariyadhammassavanaṃ āgamma yonisomanasikāraṃ dhammānudhammappaṭipattiṃ, ‘idaṃ kusalan’ti yathābhūtaṃ pajānāti, ‘idaṃ akusalan’ti yathābhūtaṃ pajānāti. Idaṃ sāvajjaṃ idaṃ anavajjaṃ, idaṃ sevitabbaṃ idaṃ na sevitabbaṃ, idaṃ hīnaṃ idaṃ paṇītaṃ, idaṃ kaṇhasukkasappaṭibhāgan’ti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato avijjā pahīyati, vijjā uppajjati. Tassa avijjāvirāgā vijjuppādā uppajjati sukhaṃ, sukhā bhiyyo somanassaṃ. Seyyathāpi, bho, pamudā pāmojjaṃ jāyetha, evameva kho, bho, avijjāvirāgā vijjuppādā uppajjati sukhaṃ, sukhā bhiyyo somanassaṃ. Ayaṃ kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyo okāsādhigamo anubuddho sukhassādhigamāya. Ime kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo okāsādhigamā anubuddhā sukhassādhigamāyā”ti. Imamatthaṃ, bhante, brahmā sanaṅkumāro bhāsittha, imamatthaṃ, bhante, brahmā sanaṅkumāro bhāsitvā deve tāvatiṃse āmantesi –

Catusatipaṭṭhānaṃ

289. “‘Taṃ kiṃ maññanti, bhonto devā tāvatiṃsā, yāva supaññattā cime tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro satipaṭṭhānā paññattā kusalassādhigamāya. Katame cattāro? Idha, bho, bhikkhu ajjhattaṃ kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Ajjhattaṃ kāye kāyānupassī viharanto tattha sammā samādhiyati, sammā vippasīdati. So tattha sammā samāhito sammā vippasanno bahiddhā parakāye ñāṇadassanaṃ abhinibbatteti. Ajjhattaṃ vedanāsu vedanānupassī viharati…pe… bahiddhā paravedanāsu ñāṇadassanaṃ abhinibbatteti. Ajjhattaṃ citte cittānupassī viharati…pe… bahiddhā paracitte ñāṇadassanaṃ abhinibbatteti. Ajjhattaṃ dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Ajjhattaṃ dhammesu dhammānupassī viharanto tattha sammā samādhiyati, sammā vippasīdati. So tattha sammā samāhito sammā vippasanno bahiddhā paradhammesu ñāṇadassanaṃ abhinibbatteti. Ime kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro satipaṭṭhānā paññattā kusalassādhigamāyā”ti. Imamatthaṃ, bhante, brahmā sanaṅkumāro bhāsittha. Imamatthaṃ, bhante, brahmā sanaṅkumāro bhāsitvā deve tāvatiṃse āmantesi –

Satta samādhiparikkhārā

290. “‘Taṃ kiṃ maññanti, bhonto devā tāvatiṃsā, yāva supaññattā cime tena bhagavatā jānatā passatā arahatā sammāsambuddhena satta samādhiparikkhārā sammāsamādhissa paribhāvanāya sammāsamādhissa pāripūriyā. Katame satta? Sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati. Yā kho, bho, imehi sattahaṅgehi cittassa ekaggatā parikkhatā, ayaṃ vuccati, bho, ariyo sammāsamādhi saupaniso itipi saparikkhāro itipi. Sammādiṭṭhissa bho, sammāsaṅkappo pahoti, sammāsaṅkappassa sammāvācā pahoti, sammāvācassa sammākammanto pahoti. Sammākammantassa sammāājīvo pahoti, sammāājīvassa sammāvāyāmo pahoti, sammāvāyāmassa sammāsati pahoti, sammāsatissa sammāsamādhi pahoti, sammāsamādhissa sammāñāṇaṃ pahoti, sammāñāṇassa sammāvimutti pahoti. Yañhi taṃ, bho, sammā vadamāno vadeyya – ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhi apārutā amatassa dvārā’ti idameva taṃ sammā vadamāno vadeyya. Svākkhāto hi, bho, bhagavatā dhammo sandiṭṭhiko, akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhi apārutā amatassa dvārā [dvārāti (syā. ka.)].

“‘Ye hi keci, bho, buddhe aveccappasādena samannāgatā, dhamme aveccappasādena samannāgatā, saṅghe aveccappasādena samannāgatā, ariyakantehi sīlehi samannāgatā, ye cime opapātikā dhammavinītā sātirekāni catuvīsatisatasahassāni māgadhakā paricārakā abbhatītā kālaṅkatā tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā. Atthi cevettha sakadāgāmino.

“Atthāyaṃ [athāyaṃ (sī. syā.)] itarā pajā, puññābhāgāti me mano;

Saṅkhātuṃ nopi sakkomi, musāvādassa ottappan”ti.

291. ‘Imamatthaṃ, bhante, brahmā sanaṅkumāro bhāsittha, imamatthaṃ, bhante, brahmuno sanaṅkumārassa bhāsato vessavaṇassa mahārājassa evaṃ cetaso parivitakko udapādi – “acchariyaṃ vata bho, abbhutaṃ vata bho, evarūpopi nāma uḷāro satthā bhavissati, evarūpaṃ uḷāraṃ dhammakkhānaṃ, evarūpā uḷārā visesādhigamā paññāyissantī”ti. Atha, bhante, brahmā sanaṅkumāro vessavaṇassa mahārājassa cetasā cetoparivitakkamaññāya vessavaṇaṃ mahārājānaṃ etadavoca – “taṃ kiṃ maññati bhavaṃ vessavaṇo mahārājā atītampi addhānaṃ evarūpo uḷāro satthā ahosi, evarūpaṃ uḷāraṃ dhammakkhānaṃ, evarūpā uḷārā visesādhigamā paññāyiṃsu. Anāgatampi addhānaṃ evarūpo uḷāro satthā bhavissati, evarūpaṃ uḷāraṃ dhammakkhānaṃ, evarūpā uḷārā visesādhigamā paññāyissantī’”ti.

292. “‘Imamatthaṃ, bhante, brahmā sanaṅkumāro devānaṃ tāvatiṃsānaṃ abhāsi, imamatthaṃ vessavaṇo mahārājā brahmuno sanaṅkumārassa devānaṃ tāvatiṃsānaṃ bhāsato sammukhā sutaṃ [sutvā (sī. pī.)] sammukhā paṭiggahitaṃ sayaṃ parisāyaṃ ārocesi”.

Imamatthaṃ janavasabho yakkho vessavaṇassa mahārājassa sayaṃ parisāyaṃ bhāsato sammukhā sutaṃ sammukhā paṭiggahitaṃ [paṭiggahetvā (sī. pī.)] bhagavato ārocesi. Imamatthaṃ bhagavā janavasabhassa yakkhassa sammukhā sutvā sammukhā paṭiggahetvā sāmañca abhiññāya āyasmato ānandassa ārocesi, imamatthamāyasmā ānando bhagavato sammukhā sutvā sammukhā paṭiggahetvā ārocesi bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ. Tayidaṃ brahmacariyaṃ iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitanti.

Janavasabhasuttaṃ niṭṭhitaṃ pañcamaṃ.

☸---------------------------------------------------------------------

一八 阇尼沙经

一 我是这样听说的。那时，世尊住在名叫那提迦的市镇的砖瓦房里。那时，世尊在迦尸、拘萨罗、跋耆、末罗、支提、拔沙、拘楼、般遮罗、婆蹉、戍罗西那等各个国家，为那些已经去世的在家弟子们授记他们的再生之处，说：“某某人生到了某某地方，某某人生到了某某地方。那提迦镇有五十多位在家弟子，去世后，因为断除了五种低层次的结缚，化生到天界，在那里彻底证入涅槃，不会从此世间返回；那提迦镇有九十多位在家弟子，去世后，因为断除了三种结缚，贪、瞋、痴变得稀薄，成为一来者，只需再回到这个世间一次，就能彻底终结痛苦；那提迦镇有五百多位在家弟子，去世后，因为断除了三种结缚，成为预流者，不会堕入恶道，决定会走向最终的正觉。”

二 那提迦镇的在家弟子们听说：“世尊在迦尸、拘萨罗、跋耆、末罗、支提、拔沙、拘楼、般遮罗、婆蹉、戍罗西那等各个国家，为那些已经去世的在家弟子们授记他们的再生之处，说：“某某人生到了某某地方，某某人生到了某某地方。那提迦镇有五十多位在家弟子，去世后，因为断除了五种低层次的结缚，化生到天界，在那里彻底证入涅槃，不会从此世间返回；那提迦镇有九十多位在家弟子，去世后，因为断除了三种结缚，贪、瞋、痴变得稀薄，成为一来者，只需再回到这个世间一次，就能彻底终结痛苦；那提迦镇有五百多位在家弟子，去世后，因为断除了三种结缚，成为预流者，不会堕入恶道，决定会走向最终的正觉。”那提迦镇的在家弟子们因此感到满足，听到世尊解答疑问后，非常欢喜、欣悦。

三 尊者阿难听说：

“世尊确实在迦尸、拘萨罗、跋耆、末罗、支提、拔沙、拘楼、般遮罗、婆蹉、戍罗西那等各个国家，为那些已经去世的在家弟子们授记他们的再生之处，说：“某某人生到了某某地方，某某人生到了某某地方。那提迦镇有五十多位在家弟子，去世后，因为断除了五种低层次的结缚，化生到天界，在那里彻底证入涅槃，不会从此世间返回；那提迦镇有九十多位在家弟子，去世后，因为断除了三种结缚，贪、瞋、痴变得稀薄，成为一来者，只需再回到这个世间一次，就能彻底终结痛苦：那提迦镇有五百多位在家弟子，去世后，因为断除了三种结缚，成为预流者，不会堕入恶道，决定会走向最终的正觉。”然而，那提迦镇的在家弟子们因此感到满足，听到世尊解答疑问后，非常欢喜、欣悦。”

四 于是，尊者阿难想：“那些摩揭陀国的在家弟子们，也有很多修行了很久而去世了。对于鸯伽、摩揭陀国的人们，我想鸯伽、摩揭陀国的在家弟子们，不会没有去世的。然而，他们也是信佛、信法、信僧伽，很好地奉行教法，但他们去世后，世尊没有为他们授记。如果能为他们授记，那真是太好了。很多人会因此而生起信心，由此而投生到好的去处。而且，摩揭陀国的国王斯尼耶·频毗娑罗是一位如法的国王，依法治国，无论是对婆罗门、居士，还是对城市居民和乡下人民，都怀有深切的慈悲。人们确实都这样称赞国王，说：“像他那样如法的国王，让我们幸福地生活然后去世了，我们能在他如法治国的国土上安稳地生活，真是非常幸福。”他也确实是信佛、信法、信僧伽，很好地奉行教法的人。人们也确实这样说：“摩揭陀国王斯尼耶·频毗娑罗，直到临终都在称赞世尊，然后去世了。”他去世了，却没有得到世尊的授记。如果能为他授记，那真是太好了，因为很多人会因此生信，由此而投生到好的去处。而且，世尊确实是在摩揭陀国成就正觉的。既然世尊在摩揭陀国成就正觉，对于那些摩揭陀国的在家弟子们去世后的再生之处，世尊怎么会不为他们授记呢？如果世尊不为摩揭陀国的在家弟子们去世后的再生授记，那么摩揭陀国的在家弟子们就会感到很失落。既然他们会因此感到失落，世尊怎么会不为他们授记呢？”

五 尊者阿难，针对摩揭陀国的在家弟子们，独自静静地思考了这些，清晨起来，就去到世尊那里，顶礼世尊后，坐在一旁。坐在一旁的尊者阿难对世尊说：“世尊！我听到这样的消息：“世尊在迦尸、拘萨罗、跋耆、末罗、支提、拔沙、拘楼、般遮罗、婆蹉、戍罗西那等各个国家，为那些已经去世的在家弟子们及其再生之处授记，说：“某某人生到了某某地方，某某人生到了某某地方。那提迦镇有五十多位在家弟子，去世后，因为断除了五种低层次的结缚，化生到天界，在那里彻底证入涅槃，不会从此世间返回；那提迦镇有九十多位在家弟子，去世后，因为断除了三种结缚，贪、瞋、痴变得稀薄，成为一来者，只需再回到这个世间一次，就能彻底终结痛苦；那提迦镇有五百多位在家弟子，去世后，因为断除了三种结缚，成为预流者，不会堕入恶道，决定会走向最终的正觉。”那提迦镇的在家弟子们因此感到满足，听到世尊解答问题后，非常欢喜、欣悦。

六 还有，世尊！这些摩揭陀国的在家弟子们，有很多修行了很久，已经去世了。对于鸯伽、摩揭陀国的人们，不能认为鸯伽、摩揭陀国的在家弟子们没有去世的；然而，世尊！他们也是信佛、信法、信僧伽，奉行教法。但他们去世后，没有得到世尊的授记。如果不为他们授记，那真是太遗憾了，因为很多人会因此生信，由此而投生到好的去处。而且，世尊！那位摩揭陀国王斯尼耶·频毗娑罗是一位如法的国王，依法治国，无论是对婆罗门、居士，还是对城市居民和乡下人民，都怀有深切的慈悲。人们确实都这样称赞国王，说：“像他那样如法的国王，我们能在他如法治国的国土上安稳地生活真是非常幸福。”世尊！他也确实是信佛、信法、信僧伽，奉行教法的人。人们也确实这样说：“摩揭陀国王斯尼耶·频毗娑罗，直到临终都在称赞世尊，然后去世了。”他去世了，却没有得到世尊的授记。如果能为他授记，那真是太好了，因为人们会因此生信，由此而投生到好的去处。而且，世尊确实是在摩揭陀国成就正觉的。既然世尊在摩揭陀国成就正觉，对于那些摩揭陀国的在家弟子们去世后的再生之处，世尊怎么会不为他们授记呢？如果世尊不为摩揭陀国的在家弟子们去世后的再生授记，因此，摩揭陀国的在家弟子们就会感到很失落。世尊！因此，摩揭陀国的在家弟子们会感到很失落。世尊怎么会不为他们授记呢？”

尊者阿难！在世尊面前，详细谈论了关于摩揭陀国的在家弟子们的事情后，从座位上站起来，向世尊顶礼，右绕三匝后离去。

七 世尊在阿难离去后不久，于早晨整理好下衣，穿上外衣，拿着钵，进入那提迦村乞食。在那提迦村乞食完毕，吃过饭从乞食处回来，洗了脚进入砖瓦房，心中忆念、仔细思考着关于摩揭陀国的在家弟子们的事情，全心投入，坐在准备好的座位上思惟：“我要了知他们的去向、他们的未来，[了知]那些尊者们有怎样的去向，有怎样的未来呢？”就这样，世尊观察到了摩揭陀国的在家弟子们有怎样的去向，有怎样的未来。之后，世尊在傍晚时分，从禅坐中起来，走出砖瓦房，坐在寺院树荫下准备好的座位上。

八 这时，尊者阿难来到世尊那里，顶礼世尊后，坐在一旁。坐在一旁的尊者阿难对世尊说：“世尊！看见世尊如此寂静安详，世尊的面色容光焕发，诸根清净、平和，世尊今天一定是安住在寂静的状态中了？”

九 “阿难！你之前在我面前详细谈论了关于摩揭陀国的在家弟子们的事情，然后从座位上起来离去。之后我前往那提迦村乞食，饭后从乞食处回来，洗了脚进入砖瓦房，心中忆念、仔细思考着关于摩揭陀国的在家弟子们的事情，全神贯注，坐在准备好的座位上思惟：“我要了知他们的去向、他们的未来，[了知]那些尊者们有怎样的去向，有怎样的未来呢？”阿难！我确实观察到了摩揭陀国的在家弟子们有怎样的去向，那些尊者们有怎样的未来。那时，阿难，有个隐藏身形的夜叉发出声音让我听到：‘世尊！我是阇尼沙（Janavasabha）！善逝！我是阇尼沙！’ 阿难！你以前听过这样的名字，就是：阇尼沙吗？”

“世尊！我以前没有听过阇尼沙这个名字。不过，世尊，我一听到‘阇尼沙’这个名字，汗毛都竖起来了。对此我这样想：‘有这样殊胜的名字，叫阇尼沙，他一定不是个普通的夜叉。’”

十 “阿难！那声音出现后不久，一位容貌庄严的夜叉出现在我面前。并且再次发出声音说：‘世尊！我是频毗娑罗！善逝！我是频毗娑罗！世尊！这已经是我第七次投生为毗沙门天王的眷属了。我从那（天界）死去后，能够成为人间的国王（此句巴利原文有异读，或译为：从那死去成为人王，在天界成为非人之王）。

在此处七次，在彼处七次，总共十四次的轮回。

我能了知过去世，曾居住过的地方。

世尊…我长久以来不堕恶道，知道自己不会堕入恶趣，并且我心中怀有成为一来者的希望而安住。’”

“这位尊者阇尼沙夜叉说：‘我长久以来不堕恶趣，知道自己不会堕入恶趣，’又说：‘我心中怀有成为一来者的希望而安住。’这真是不可思议、稀有难得啊！是凭借什么样的因缘，尊者阇尼沙夜叉能了知如此伟大、殊胜的证悟呢？”

十一 “世尊！这并非来自世尊教导之外，并非来自善逝教导之外。自从我最初完全、专一地对世尊生起净信以来，世尊，我长久以来不堕恶道，知道自己不会堕入恶趣，并且我心中怀有成为一来者的希望。世尊，就在刚才，我奉毗沙门天王之命，因某件要事被派往增长天王那里去。在途中，我看见世尊进入砖瓦房，心中忆念、仔细思考着关于摩揭陀国的在家弟子们的事情，全神贯注地坐着思惟：‘我要了知他们的去向、他们的未来，[了知]那些尊者们有怎样的去向，有怎样的未来呢？’世尊，这并非奇事，我曾亲耳听闻、亲自领受毗沙门天王在他自己的集会中所说——关于那些尊者们（摩揭陀弟子）有怎样的去向，有怎样的未来。世尊，于是我心想：‘我要去拜见世尊，并且把这件事禀告给世尊。’世尊！就是这两个原因，促使我前来拜见世尊。”

十二 “世尊！在过去的、更早的日子里，在雨季安居开始月（通常指阿沙陀月）的第十五日，布萨日的满月之夜，所有三十三天的天神们，都会聚集在善法堂开会。庞大的天神会众围绕着四方坐定，四位大天王则分别坐在四个方位：东方持国天王面朝西坐在众天神的前面；南方增长天王面朝北坐在众天神的前面；西方广目天王面朝东坐在众天神的前面；北方毗沙门天王面朝南坐在众天神的前面。世尊！当所有三十三天的天神们聚集在善法堂开会，庞大的天神会众围绕四方坐定，四位大天王也坐在四个方位时，这就是他们（四大天王）的座位安排；然后才是我们的座位。世尊！那些曾在世尊座下修行清净梵行，最近才投生到三十三天界的天神们，他们在色身的光明和威望方面都超越了其他天神。因此，世尊，三十三天的天神们都心满意足，欢欣鼓舞，充满喜悦，说道：‘啊！天神的群体正在增盛，阿修罗的群体正在衰减啊！’”

十三 “世尊！那时，天帝释（Sakko devānamindo）知道了三十三天神们的欢喜，便用这些偈颂来随喜赞叹：

‘看啊！三十三天的天神们，与他们的主宰（帝释）一同欢喜！

他们顶礼如来，以及法的善妙性。

看见那些新来的天神们，容光焕发、威望卓著，

他们曾在善逝（佛陀）那里修持梵行，如今来到此处。

他们在色身光明、威望和寿命上，都超越了其他天神；

这些广智者（佛陀）的弟子们，已达到殊胜境界而来到这里。

见到此景，三十三天的天神们，与他们的主宰一同欢喜；

他们顶礼如来，以及法的善妙性。’”

“因此，世尊，三十三天的天神们更加喜悦，心满意足，欢欣鼓舞，说道：‘啊！天神的群体正在增盛，阿修罗的群体正在衰减啊！’”

十四 “世尊！那时，三十三天的天神们在善法堂集会所要讨论的议题，他们思考那个议题，商议那个议题，四位大天王也对那个议题发表了意见。四位大天王也对那个议题给予了指导性的意见，他们都安稳地站在各自的座位上，没有离开。”

“那些天王们，说完了话，接受了教导；

内心清净平和，安立在自己的座位上。”

十五 “那时，世尊！北方出现了一道巨大的光明，光芒显现出来，超越了所有天神的威光。于是，世尊，天帝释对三十三天的天神们说：‘各位！像现在所看到的这些征兆，巨大的光明出现，光芒显现，梵天将要显现了。梵天显现的前兆，就是这光明出现、光芒显现。’”

“‘如同所见的征兆，梵天将要显现；

梵天的这个征兆，是广大无边的光明。’”

十六 “于是，世尊，三十三天的天神们各自在自己的座位上坐好，心想：‘我们要弄清楚这光明的最终结果是什么，亲眼见到之后我们再离开。’四位大天王也各自在自己的座位上坐好，心想：‘我们要弄清楚这光明的最终结果是什么，亲眼见到之后我们再离开。’听到这话，三十三天的天神们都专注一心，心想：‘我们要弄清楚这光明的最终结果是什么，亲眼见到之后我们再离开。’”

十七 “世尊！当常童子梵天（Brahmā Sanankumāra）要显现在三十三天众面前时，他会化现出一个较粗糙的色身而显现。因为，世尊，梵天本来的色身样貌，是三十三天众的视力所无法承受的。世尊！当常童子梵天显现在三十三天众面前时，他在色身的光明和威望方面都超越了其他天神。世尊！就像黄金塑像的光彩超越了人体的形象；同样地，世尊，当常童子梵天显现在三十三天众面前时，他在色身的光明和威望方面都超越了其他天神。世尊！当常童子梵天显现在三十三天众面前时，在那集会中，没有任何天神向他问候、起立迎接，或邀请他就座。所有天神都静默无声，合掌结跏趺坐，心想：‘现在常童子梵天想坐哪位天神的座位，就会坐到那位天神的座位上。’”

“世尊！常童子梵天坐到哪位天神的座位上，那位天神就获得极大的喜悦感受；那位天神就获得极大的满足愉悦。世尊！就像刹帝利王族，头顶浇灌受职，刚刚继承王位，他获得极大的喜悦感受，获得极大的满足愉悦。同样地，世尊，常童子梵天坐到哪位天神的座位上，那位天神就获得极大的喜悦感受，获得极大的满足愉悦。然后，世尊，常童子梵天化现出一个较粗糙的色身，变为一个头顶有五个发髻的童子形象，显现在三十三天众面前。他上升到空中，在虚空中结跏趺坐。世尊！就像一个强壮有力的人，在一个铺设平整的座位上，或者在一片平坦的地面上，轻松地结跏趺坐；同样地，世尊，常童子梵天上升到空中，在虚空中结跏趺坐后，了知三十三天众的欢喜心，便用这些偈颂来随喜赞叹：”

十八 （同 第十三段 偈颂）

“‘看啊！三十三天的天神们，与他们的主宰（帝释）一同欢喜！

他们顶礼如来，以及法的善妙性。

看见那些新来的天神们，容光焕发、威望卓著，

他们曾在善逝（佛陀）那里修持梵行，如今来到此处。

他们在色身光明、威望和寿命上，都超越了其他天神；

这些广智者（佛陀）的弟子们，已达到殊胜境界而来到这里。

见到此景，三十三天的天神们，与他们的主宰一同欢喜；

他们顶礼如来，以及法的善妙性。’”

十九 “世尊！常童子梵天说了这件事。世尊！当常童子梵天说话时，他的声音具备八种特质：清晰（玲珑）、易懂、悦耳、动听、圆满（充满）、连贯不散、深沉、洪亮。而且，世尊，常童子梵天用声音向集会大众传达信息时，他的声音不会传出集会之外。世尊！凡是具备这样八种特质声音的人，就被称为拥有‘梵音’。”

二十 “于是，世尊，常童子梵天化现出三十三个身形，在三十三天的每一位天神的座位上各自结跏趺坐，然后对三十三天的天神们说：

‘三十三天的各位天神！你们怎么认为呢？那位世尊为了众多众生的利益而行动，为了众多众生的安乐，出于对世间的慈悯，为了天神和人类的意义、利益、安乐而行动，这是多么伟大啊！各位！凡是归依佛、归依法、归依僧，并且圆满持守戒律的人，他们在身体败坏、死亡之后，有些会投生为他化自在天的同伴，有些投生为化乐天的同伴，有些投生为兜率天的同伴，有些投生为夜摩天的同伴，有些投生为三十三天的同伴，有些投生为四大王天的同伴。而那些圆满了最低层次天界的（条件的），他们也能圆满生为干闼婆（香阴神）众。’”

二一 “世尊！常童子梵天说了这件事。世尊！当常童子梵天说话时，天神们只听到声音，都以为：‘这个在我座位上说话的，只是他一个而已。’”

“当一个（化身）说话时，所有化身都在说话；

当一个（化身）默然安坐时，所有化身都寂静无声。

那时，三十三天的天神们，和他们的主宰（帝释）一起，都这样认为：

‘这个在我座位上的，只是他一个在说话。’”

二二 “于是，世尊，常童子梵天将自身收摄为一体。收摄为一体后，在天帝释的座位上结跏趺坐，然后对三十三天的天神们说：”

“‘三十三天的各位天神！你们怎么认为呢？那位知者、见者、阿拉汉、正等正觉的世尊，为了获得广大的神通、熟练的神通、神通的自在变化，善巧地教示了这四种神足（iddhipāda），这是多么善妙啊！是哪四种呢？各位，在此，比丘修习欲定（chanda-samādhi）并具足精勤形成的（padhāna-saṅkhāra）神足；修习精进定（vīriya-samādhi）并具足精勤形成的神足；修习心定（citta-samādhi）并具足精勤形成的神足；修习观定（vīmaṃsā-samādhi）并具足精勤形成的神足。各位！这正是那位知者、见者、阿拉汉、正等正觉的世尊，为了获得广大的神通、熟练的神通、神通的自在变化而教示的四种神足。”

“‘各位！所有在过去时代的沙门或婆罗门，体验了各种各样神通变化的，全都是因为修习、多修习了这四种神足的缘故。各位！所有在未来时代的沙门或婆罗门，将要体验各种各样神通变化的，也全都是因为修习、多修习了这四种神足的缘故。各位！所有在现在时代的沙门或婆罗门，正在体验各种各样神通变化的，也全都是因为修习、多修习了这四种神足的缘故。三十三天的各位天神！你们看到我现在也拥有这样强大的神通威力吗？’”

“‘是的，大梵天！’”

“‘各位！我也是因为修习、多修习了这四种神足的缘故，才能拥有如此强大的神通，如此强大的威力。’”

二三 “世尊！常童子梵天说了这件事。常童子梵天说完这件事后，对三十三天的天神们说：”

“‘三十三天的各位天神！你们怎么认为呢？那位知者、见者、阿拉汉、正等正觉的世尊，为了达到安乐而觉悟了三条途径（okāsādhigama），这是多么善妙啊！

是哪三条呢？各位！在此，某人与欲乐混杂而住，与不善法混杂而住。后来他听闻了圣法，如理作意，随法而行。他依靠听闻圣法、如理作意、随法而行，得以不与欲乐混杂而住，不与不善法混杂而住。对他这个不与欲乐混杂、不与不善法混杂的人来说，安乐（sukha）生起，由安乐更生起喜悦（somanassa）。各位！就像从愉悦（pamudā）能生起欢悦（pāmojja）一样，同样地，各位，对不与欲乐混杂、不与不善法混杂的人来说，安乐生起，由安乐更生起喜悦。各位！这正是那位知者、见者、阿拉汉、正等正觉的世尊，为了达到安乐而觉悟的第一条途径。”

二四 “‘再者，各位！在此，某人粗重的身行（kāyasaṅkhāra）未得止息，粗重的语行（vacīsaṅkhāra）未得止息，粗重的意行（cittasaṅkhāra）未得止息。后来他听闻了圣法，如理作意，随法而行。他依靠听闻圣法、如理作意、随法而行，粗重的身行得以平息，粗重的语行得以平息，粗重的意行得以平息。对他这个粗重身行已平息、粗重语行已平息、粗重意行已平息的人来说，安乐生起，由安乐更生起喜悦。各位！就像从愉悦能生起欢悦一样，同样地，各位，由于粗重身行平息、粗重语行平息、粗重意行平息，安乐生起，由安乐更生起喜悦。各位！这正是那位知者、见者、阿拉汉、正等正觉的世尊，为了达到安乐而觉悟的第二条途径。”

二五 “‘再者，各位！在此，某人不能如实了知“这是善的”，不能如实了知“这是不善的”，不能如实了知“这是应受呵责的，这是不应受呵责的；这是应行持的，这是不应行持的；这是低劣的，这是高尚的；这是黑白相应的（指善恶夹杂的业果）”。后来他听闻了圣法，如理作意，随法而行。他依靠听闻圣法、如理作意、随法而行，得以如实了知“这是善的”，如实了知“这是不善的”，如实了知“这是应受呵责的，这是不应受呵责的；这是应行持的，这是不应行持的；这是低劣的，这是高尚的；这是黑白相应的”。对他这样了知、这样看见的人来说，无明（avijjā）被舍断，明（vijjā）生起。对他这个因无明离贪、明生起的人来说，安乐生起，由安乐更生起喜悦。各位！就像从愉悦能生起欢悦一样，同样地，各位，因无明离贪、明生起，安乐生起，由安乐更生起喜悦。各位！这正是那位知者、见者、阿拉汉、正等正觉的世尊，为了达到安乐而觉悟的第三条途径。

各位！这正是那位知者、见者、阿拉汉、正等正觉的世尊，为了达到安乐而觉悟的三条途径。’”

二六 “世尊！常童子梵天说了这件事。常童子梵天说完这件事后，对三十三天的天神们说：”

“‘三十三天的各位天神！你们怎么认为呢？那位知者、见者、阿拉汉、正等正觉的世尊，为了证得善法而善巧地教示了这四种念住（satipaṭṭhāna），这是多么善妙啊！是哪四种呢？各位！在此，比丘于内身（ajjhattaṃ kāye）随观身而住（kāyānupassī viharati），具足热忱、正知、正念，调伏对世间的贪欲和忧恼。于内身随观身而住时，于此能得正定（sammā samādhiyati）、正澄净（sammā vippasīdati）。他于此得正定、正澄净后，能引发对外在他人之身的智见（bahiddhā parakāye ñāṇadassanaṃ abhinibbatteti）。于内受（ajjhattaṃ vedanāsu）随观受而住……乃至……能引发对外在他人之受的智见。于内心（ajjhattaṃ citte）随观心而住……乃至……能引发对外在他人之心的智见。于内法（ajjhattaṃ dhammesu）随观法而住，具足热忱、正知、正念，调伏对世间的贪欲和忧恼。于内法随观法而住时，于此能得正定、正澄净。他于此得正定、正澄净后，能引发对外在他人之法的智见。

各位！这正是那位知者、见者、阿拉汉、正等正觉的世尊，为了证得善法而教示的四种念住。’”

二七 “世尊！常童子梵天说了这件事。常童子梵天说完这件事后，对三十三天的天神们说：”

“‘三十三天的各位天神！你们怎么认为呢？那位知者、见者、阿拉汉、正等正觉的世尊，为了培育正定（sammāsamādhi）、圆满正定而善巧地教示了七种定的资助条件（samādhiparikkhāra），这是多么善妙啊！是哪七种呢？即：正见、正思维、正语、正业、正命、正精进、正念。各位！凡是由这七个部分所资助的心一境性（cittassa ekaggatā），各位，这就称为圣者的正定，既是有因缘的（saupaniso），也是有资助条件的（saparikkhāro）。各位！有正见者，能生起正思维；有正思维者，能生起正语；有正语者，能生起正业；有正业者，能生起正命；有正命者，能生起正精进；有正精进者，能生起正念；有正念者，能生起正定；有正定者，能生起正智（sammāñāṇa）；有正智者，能生起正解脱（sammāvimutti）。

各位！如果有人要正确地说明：‘世尊所善说的法是现世可见的（sandiṭṭhiko）、超越时间的（akāliko）、欢迎来亲自验证的（ehipassiko）、能导向解脱的（opaneyyiko）、智者能各自亲证的（paccattaṃ veditabbo viññūhi），通往不死（涅槃）的大门已经敞开（apārutā amatassa dvārā）’，那么，他这样说就是正确的。因为，各位，世尊所善说的法确实是现世可见的、超越时间的、欢迎来亲自验证的、能导向解脱的、智者能各自亲证的，通往不死的大门已经敞开。

各位！凡是对佛具有不可动摇的净信（aveccappasāda），对法具有不可动摇的净信，对僧具有不可动摇的净信，具足圣者所喜爱的戒行（ariyakantehi sīlehi）的人，以及这些化生的、已受法教导的、超过二百四十万（sātirekāni catuvīsatisatasahassāni，即24后面加5个0再加sātirekāni表示超过，即超过240万）的摩揭陀国在家弟子们，他们去世后，因断除了三种结缚，成为预流者，不会堕入恶道，决定走向正觉。并且，在他们之中还有一来者。’”

“‘至于其余的众生，

我心想他们也分享了福德；

但我无法一一计数，

因为害怕说妄语而感到惭愧。’”

二八 “世尊！常童子梵天说了这件事。世尊！当常童子梵天说话时，毗沙门天王心中生起了这样的念头：‘真是奇妙啊！真是稀有啊！竟然会有如此伟大的导师，如此伟大的法教，如此伟大的殊胜证悟将被阐明！’”

“于是，世尊，常童子梵天以心了知毗沙门天王的心念（cetasā cetoparivitakkamaññāya），便对毗沙门天王说：‘毗沙门天王！您怎么认为呢？在过去的时代，曾有过如此伟大的导师，如此伟大的法教，如此伟大的殊胜证悟被阐明吗？在未来的时代，将会有如此伟大的导师，如此伟大的法教，如此伟大的殊胜证悟被阐明吗？’”（此问句意在强调佛陀出世之稀有难得）

二九 “世尊！常童子梵天对三十三天的天神们说了这些话。毗沙门天王在常童子梵天对三十三天的天神们说话时，当面听闻、当面领受了这些内容，并在自己的集会中复述了出来。”

“阇尼沙夜叉在毗沙门天王向自己的集会说话时，当面听闻、当面领受了这些内容，（然后）禀告给了世尊。”

“世尊对此事，是从阇尼沙夜叉那里当面听闻、当面领受，并且自己也通过直接的智慧了知，然后告诉了尊者阿难。”

“尊者阿难对此事，是从世尊那里当面听闻、当面领受，然后告诉了比丘、比丘尼、男居士、女居士们。”

“因此，这项清净的修行（brahmacariya）得以兴盛、繁荣、广传、为大众所知、普及开来，乃至被天神和人类所善为宣说。”

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.13 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【1】Dīghanikāya 长部经典 (DN 1-34, 1360)/《2》Mahāvaggapāḷi 大品 (DN 14-23, 1-441)”

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【经名】 6. Mahāgovindasutta 大典尊经 (DN 19, 293-330)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Mahāgovindasuttaṃ

293. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Atha kho pañcasikho gandhabbaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ gijjhakūṭaṃ pabbataṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho pañcasikho gandhabbaputto bhagavantaṃ etadavoca – “yaṃ kho me, bhante, devānaṃ tāvatiṃsānaṃ sammukhā sutaṃ sammukhā paṭiggahitaṃ, ārocemi taṃ bhagavato”ti. “Ārocehi me tvaṃ, pañcasikhā”ti bhagavā avoca.

☸.....................................................................

一九 大典尊经

第一 诵品

一 我是这样听说的。有一次，世尊住在王舍城的灵鹫山。那时，容貌非凡的干达婆之子五髻，

在临近天亮的夜晚，放出光明遍照灵鹫山，然后前往世尊那里。到达后，

向世尊行礼，然后站在一边。站在一边的干达婆之子五髻，这样对世尊说：

“世尊！我从三十三天的诸天那里，亲自听到、亲自领受了一些事，想禀告世尊。”世尊说：

“五髻，你告诉我吧。”

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Devasabhā

294. “Purimāni, bhante, divasāni purimatarāni tadahuposathe pannarase pavāraṇāya puṇṇāya puṇṇamāya rattiyā kevalakappā ca devā tāvatiṃsā sudhammāyaṃ sabhāyaṃ sannisinnā honti sannipatitā; mahatī ca dibbaparisā samantato nisinnā honti, cattāro ca mahārājāno catuddisā nisinnā honti; puratthimāya disāya dhataraṭṭho mahārājā pacchimābhimukho nisinno hoti deve purakkhatvā; dakkhiṇāya disāya virūḷhako mahārājā uttarābhimukho nisinno hoti deve purakkhatvā; pacchimāya disāya virūpakkho mahārājā puratthābhimukho nisinno hoti deve purakkhatvā; uttarāya disāya vessavaṇo mahārājā dakkhiṇābhimukho nisinno hoti deve purakkhatvā. Yadā bhante, kevalakappā ca devā tāvatiṃsā sudhammāyaṃ sabhāyaṃ sannisinnā honti sannipatitā, mahatī ca dibbaparisā samantato nisinnā honti, cattāro ca mahārājāno catuddisā nisinnā honti, idaṃ nesaṃ hoti āsanasmiṃ; atha pacchā amhākaṃ āsanaṃ hoti.

☸.....................................................................

二 “很久以前的日子，世尊，在十五日布萨日的满月夜晚，所有三十三天的诸天，都聚集在善法堂开会；

庞大的天人会众围绕着坐在周围，四大天王在四方就坐；东方持国天王

在诸天前面，面向西而坐；南方增长天王在诸天前面，面向北而坐；

西方广目天王在诸天前面，面向东而坐；北方多闻天王在诸天前面，

面向南而坐。世尊！当所有三十三天的诸天都聚集在善法堂开会，

庞大的天人会众围绕着坐在周围，四大天王在四方就坐时，

这就是他们[四天王]的坐法；然后才是我们的座位。世尊！那些曾在世尊那里

修习梵行而刚刚往生到三十三天界的天众，他们的容貌和荣耀，

都胜过其他天众。因此，世尊！三十三天的诸天都感到高兴、快乐、充满喜悦和满足地说：

‘确实啊！诸位，天众的队伍在增长，阿修罗的队伍在衰减。’”

☸---------------------------------------------------------------------

“Ye te, bhante, devā bhagavati brahmacariyaṃ caritvā adhunūpapannā tāvatiṃsakāyaṃ, te aññe deve atirocanti vaṇṇena ceva yasasā ca. Tena sudaṃ, bhante, devā tāvatiṃsā attamanā honti pamuditā pītisomanassajātā; ‘dibbā vata, bho, kāyā paripūrenti, hāyanti asurakāyā’ti.

☸.....................................................................

比其他天众更加殊胜光耀。世尊！因此，三十三天的诸天都感到高兴、快乐、充满喜悦和满足地说：

“确实啊！诸位，天众的队伍在增长，阿修罗的队伍在衰减。”

☸---------------------------------------------------------------------

295. “Atha kho, bhante, sakko devānamindo devānaṃ tāvatiṃsānaṃ sampasādaṃ viditvā imāhi gāthāhi anumodi –

‘Modanti vata bho devā, tāvatiṃsā sahindakā;

Tathāgataṃ namassantā, dhammassa ca sudhammataṃ.

Nave deve ca passantā, vaṇṇavante yasassine;

Sugatasmiṃ brahmacariyaṃ, caritvāna idhāgate.

Te aññe atirocanti, vaṇṇena yasasāyunā;

Sāvakā bhūripaññassa, visesūpagatā idha.

Idaṃ disvāna nandanti, tāvatiṃsā sahindakā;

Tathāgataṃ namassantā, dhammassa ca sudhammatan’ti.

“Tena sudaṃ, bhante, devā tāvatiṃsā bhiyyoso mattāya attamanā honti pamuditā pītisomanassajātā; ‘dibbā vata, bho, kāyā paripūrenti, hāyanti asurakāyā’”ti.

☸.....................................................................

三 “那时，世尊！天主帝释知道三十三天诸天的欢喜后，用这些偈颂来随喜赞叹：

‘诸位啊！三十三天的诸天， 和他们的主一同欢喜；

他们顶礼如来， 以及法的善妙性。

看见那些容貌和荣耀超胜、 在善逝(佛陀)那里修习梵行，

然后来到这里的新生天众。

他们的容貌、荣耀和寿命， 都超越其他诸天；

广慧者(佛陀)的弟子们， 在这里达到了非凡的境界。

看到这景象，三十三天的诸天 和他们的主一同欢喜；

他们顶礼如来， 以及法的善妙性。’

世尊！因此，三十三天的诸天更加高兴、快乐、充满喜悦和满足地说：“确实啊！诸位，天众的队伍

在增长，阿修罗的队伍在衰减。”

☸---------------------------------------------------------------------

Aṭṭha yathābhuccavaṇṇā

296. “Atha kho, bhante, sakko devānamindo devānaṃ tāvatiṃsānaṃ sampasādaṃ viditvā deve tāvatiṃse āmantesi – ‘iccheyyātha no tumhe, mārisā, tassa bhagavato aṭṭha yathābhucce vaṇṇe sotun’ti? ‘Icchāma mayaṃ, mārisa, tassa bhagavato aṭṭha yathābhucce vaṇṇe sotun’ti. Atha kho, bhante, sakko devānamindo devānaṃ tāvatiṃsānaṃ bhagavato aṭṭha yathābhucce vaṇṇe payirudāhāsi – ‘taṃ kiṃ maññanti, bhonto devā tāvatiṃsā? Yāvañca so bhagavā bahujanahitāya paṭipanno bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. Evaṃ bahujanahitāya paṭipannaṃ bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā.

“Svākkhāto kho pana tena bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhi. Evaṃ opaneyyikassa dhammassa desetāraṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā.

“Idaṃ kusalanti kho pana tena bhagavatā supaññattaṃ, idaṃ akusalanti supaññattaṃ. Idaṃ sāvajjaṃ idaṃ anavajjaṃ, idaṃ sevitabbaṃ idaṃ na sevitabbaṃ, idaṃ hīnaṃ idaṃ paṇītaṃ, idaṃ kaṇhasukkasappaṭibhāganti supaññattaṃ. Evaṃ kusalākusalasāvajjānavajjasevitabbāsevitabbahīna-paṇītakaṇhasukkasappaṭibhāgānaṃ dhammānaṃ paññapetāraṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā.

“Supaññattā kho pana tena bhagavatā sāvakānaṃ nibbānagāminī paṭipadā, saṃsandati nibbānañca paṭipadā ca. Seyyathāpi nāma gaṅgodakaṃ yamunodakena saṃsandati sameti, evameva supaññattā tena bhagavatā sāvakānaṃ nibbānagāminī paṭipadā, saṃsandati nibbānañca paṭipadā ca. Evaṃ nibbānagāminiyā paṭipadāya paññapetāraṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā.

“Abhinipphanno [abhinippanno (pī. ka.)] kho pana tassa bhagavato lābho abhinipphanno siloko, yāva maññe khattiyā sampiyāyamānarūpā viharanti, vigatamado kho pana so bhagavā āhāraṃ āhāreti. Evaṃ vigatamadaṃ āhāraṃ āharayamānaṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā.

“Laddhasahāyo kho pana so bhagavā sekhānañceva paṭipannānaṃ khīṇāsavānañca vusitavataṃ. Te bhagavā apanujja ekārāmataṃ anuyutto viharati. Evaṃ ekārāmataṃ anuyuttaṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā.

“Yathāvādī kho pana so bhagavā tathākārī, yathākārī tathāvādī, iti yathāvādī tathākārī, yathākārī tathāvādī. Evaṃ dhammānudhammappaṭipannaṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā.

“Tiṇṇavicikiccho kho pana so bhagavā vigatakathaṃkatho pariyositasaṅkappo ajjhāsayaṃ ādibrahmacariyaṃ. Evaṃ tiṇṇavicikicchaṃ vigatakathaṃkathaṃ pariyositasaṅkappaṃ ajjhāsayaṃ ādibrahmacariyaṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā’ti.

☸.....................................................................

四 “那时，世尊！天主帝释知道三十三天诸天的欢喜后，对三十三天的诸天说：

‘各位贤者！你们真的想听世尊的八种真实赞叹吗？’

‘尊主！我们真的想听世尊的八种真实赞叹。’

那时，世尊！天主帝释对三十三天的诸天解说了世尊的八种真实赞叹：

五 ‘你们三十三天的诸天怎么想呢？那位世尊为了许多众生的利益、许多众生的安乐、出于对世间的

慈悯，为了天与人的福祉、利益和安乐而行道：像这样为了众生的利益和安乐、

出于对世间的慈悯，为了天与人的福祉、利益和安乐而行道的、具备这样特质的导师，我等

于过去从未见过，现在也没有见过，除了那位世尊而已。

六 那位世尊善巧解说的法是当下可见的、即时的、欢迎来看的、导向解脱的、智者们可以各自证知的。像这样教导导向解脱之法

的导师，即具备这样特质的导师，我们在过去从未见过，现在也没有见过，其唯世尊而已。

七 确实，那位世尊善巧地解说了：“此是善也。”善巧地解说了：“此是不善也。”善巧地解说了：“此是有过失的、此是无过失的，

此应实践、此不应实践，此是低劣的、此是高尚的，此是黑白夹杂（业报）的法。”像这样阐明善与不善、有过失与无过失、应实践、

不应实践、低劣、高尚、黑白夹杂之法的教导者，即具备这样特质的导师，我们在

过去从未见过，现在也没有见过，其唯世尊而已。

八 那位世尊为弟子们确实善巧地解说了：“导向涅槃的道，并且道与涅槃是相应的。”确实就像恒河

水与亚穆纳河水汇合交融一样。那位世尊对弟子们确实善巧地解说了：“导向涅槃的道，并且道与涅槃是相应的。”

像这样阐明导向涅槃之道的教导者，即具备这样特质的导师，我们在过去从未见过，现在也

没有见过，其唯世尊而已。

九 世尊确实与有学（仍在修习道上的弟子）、行道者以及漏尽（烦恼断尽）的阿罗汉为伴；世尊离开他们，专注于

独处之乐而住。像这样专注于独处之乐，即具备这样特质的导师，我们在过去从未见过，

现在也没有见过，其唯世尊而已。

十 那位世尊已经获得了利养、获得了名声，（不同于）其他刹帝利们沉溺于享受物质之时，世尊远离

贪着，只是为了滋养身体而摄取食物。像这样远离贪着，只是为了滋养身体而摄取食物，即具备这样性

质的导师，我们在过去从未见过，现在也没有见过，其唯世尊而已。

十一 世尊确实怎么说就怎么做、怎么做就怎么说；所以是言行一致、行如其言；如此而得法随法行，即具备这样特质的导师，我们在过去从未

见过，现在也没有见过，其唯世尊而已。

十二 世尊确实已经度过疑惑，远离了犹豫不定，（对道的）决心已经确立，圆满了梵行的最终目标。像这样度过疑惑，远离

犹豫不定，决心已立，圆满梵行最终目标的、即具备这样特质的导师，我们在过去从未见过，于现

在也没有见过，其唯世尊而已。”

☸---------------------------------------------------------------------

297. “Ime kho, bhante, sakko devānamindo devānaṃ tāvatiṃsānaṃ bhagavato aṭṭha yathābhucce vaṇṇe payirudāhāsi. Tena sudaṃ, bhante, devā tāvatiṃsā bhiyyoso mattāya attamanā honti pamuditā pītisomanassajātā bhagavato aṭṭha yathābhucce vaṇṇe sutvā. Tatra, bhante, ekacce devā evamāhaṃsu – ‘aho vata, mārisā, cattāro sammāsambuddhā loke uppajjeyyuṃ dhammañca deseyyuṃ yathariva bhagavā. Tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti. Ekacce devā evamāhaṃsu – ‘tiṭṭhantu, mārisā, cattāro sammāsambuddhā, aho vata, mārisā, tayo sammāsambuddhā loke uppajjeyyuṃ dhammañca deseyyuṃ yathariva bhagavā. Tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti. Ekacce devā evamāhaṃsu – ‘tiṭṭhantu, mārisā, tayo sammāsambuddhā, aho vata, mārisā, dve sammāsambuddhā loke uppajjeyyuṃ dhammañca deseyyuṃ yathariva bhagavā. Tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.

☸.....................................................................

“世尊！天主帝释对那些三十三天的诸天解说了世尊的八种真实赞叹之后。世尊！于是，

三十三天的诸天听闻了世尊的八种真实赞叹后，更加高兴、快乐、充满喜悦和满足。

一三 世尊！在那里，某些天神这样说：

‘各位贤者！要是（同时）有四位正等觉者出现在这个世间，像世尊这样说法，那将会是为了众多众生的

利益、众多众生的安乐、出于对世间的慈悯，为了天与人的福祉、利益和安乐啊！’

又有某些天神这样说：

‘各位贤者！且不说四位正等觉者了，各位贤者！要是（同时）有三位正等觉者出现在这个世间，

像世尊这样说法，那将会是为了众多众生的利益、众多众生的安乐、出于对世间的慈悯，为了天与人的福祉、

利益和安乐啊！’

有某些天神这样说：

‘各位贤者！且不说三位正等觉者了，各位贤者！要是（同时）有二位正等觉者出现在这个世间，

像世尊这样说法，那将会是为了众多众生的利益、众多众生的安乐、出于对世间的慈悯，为了天与人的福祉、

利益和安乐啊！’”

☸---------------------------------------------------------------------

298. “Evaṃ vutte, bhante, sakko devānamindo deve tāvatiṃse etadavoca – ‘aṭṭhānaṃ kho etaṃ, mārisā, anavakāso, yaṃ ekissā lokadhātuyā dve arahanto sammāsambuddhā apubbaṃ acarimaṃ uppajjeyyuṃ, netaṃ ṭhānaṃ vijjati. Aho vata, mārisā, so bhagavā appābādho appātaṅko ciraṃ dīghamaddhānaṃ tiṭṭheyya. Tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti. Atha kho, bhante, yenatthena devā tāvatiṃsā sudhammāyaṃ sabhāyaṃ sannisinnā honti sannipatitā, taṃ atthaṃ cintayitvā taṃ atthaṃ mantayitvā vuttavacanāpi taṃ cattāro mahārājāno tasmiṃ atthe honti. Paccānusiṭṭhavacanāpi taṃ cattāro mahārājāno tasmiṃ atthe honti, sakesu sakesu āsanesu ṭhitā avipakkantā.

Te vuttavākyā rājāno, paṭiggayhānusāsaniṃ;

Vippasannamanā santā, aṭṭhaṃsu samhi āsaneti.

☸.....................................................................

一四 听他们这样说后，世尊，天主帝释对三十三天的诸天这样说：

“各位贤者！这是不可能的，没有这样的情形：在一个世界体系中，同时出现两位阿罗汉、正等觉者，既非在先也非在后。这是不可能发生的。各位贤者！但愿那位世

尊少病少恼，长久地住世！那将会是为了众多众生的利益、众多众生的安乐、出于对世间的慈悯，

为了天与人的福祉、利益和安乐啊！”

那时，世尊！三十三天的诸天聚集在善法堂，对刚才讨论的事情进行思考和商议之后；

关于那件事，四大天王也接受了所说之言。关于那件事，四大天王也接受了随后指示之言，他们各自站在自己的座位上，没有离开。

‘那些天王接受了 所说的话和教导后，

内心清明而寂静， 各自站在自己的座位上。’

☸---------------------------------------------------------------------

299. “Atha kho, bhante, uttarāya disāya uḷāro āloko sañjāyi, obhāso pāturahosi atikkammeva devānaṃ devānubhāvaṃ. Atha kho, bhante, sakko devānamindo deve tāvatiṃse āmantesi – ‘yathā kho, mārisā, nimittāni dissanti, uḷāro āloko sañjāyati, obhāso pātubhavati, brahmā pātubhavissati; brahmuno hetaṃ pubbanimittaṃ pātubhāvāya, yadidaṃ āloko sañjāyati obhāso pātubhavatīti.

‘Yathā nimittā dissanti, brahmā pātubhavissati;

Brahmuno hetaṃ nimittaṃ, obhāso vipulo mahā’ti.

☸.....................................................................

一五 “那时，世尊！在北方出现了殊胜的光明，显现出超越诸天神威的光辉。世尊！这时，

天主帝释告诉三十三天的诸天说：

‘各位贤者！像现在看到的这些征兆，有殊胜的光明产生、光辉显现，梵天将会显现；光明产生、光辉显

现，这就是梵天显现的前兆。

‘根据所见的征兆， 梵天将要显现；

这广大辉煌的光芒， 就是梵天的征兆。’

☸---------------------------------------------------------------------

Sanaṅkumārakathā

300. “Atha kho, bhante, devā tāvatiṃsā yathāsakesu āsanesu nisīdiṃsu – ‘obhāsametaṃ ñassāma, yaṃvipāko bhavissati, sacchikatvāva naṃ gamissāmā’ti. Cattāropi mahārājāno yathāsakesu āsanesu nisīdiṃsu – ‘obhāsametaṃ ñassāma, yaṃvipāko bhavissati, sacchikatvāva naṃ gamissāmā’ti. Idaṃ sutvā devā tāvatiṃsā ekaggā samāpajjiṃsu – ‘obhāsametaṃ ñassāma, yaṃvipāko bhavissati, sacchikatvāva naṃ gamissāmā’ti.

“Yadā, bhante, brahmā sanaṅkumāro devānaṃ tāvatiṃsānaṃ pātubhavati, oḷārikaṃ attabhāvaṃ abhinimminitvā pātubhavati. Yo kho pana, bhante, brahmuno pakativaṇṇo, anabhisambhavanīyo so devānaṃ tāvatiṃsānaṃ cakkhupathasmiṃ. Yadā, bhante, brahmā sanaṅkumāro devānaṃ tāvatiṃsānaṃ pātubhavati, so aññe deve atirocati vaṇṇena ceva yasasā ca. Seyyathāpi, bhante, sovaṇṇo viggaho mānusaṃ viggahaṃ atirocati, evameva kho, bhante, yadā brahmā sanaṅkumāro devānaṃ tāvatiṃsānaṃ pātubhavati, so aññe deve atirocati vaṇṇena ceva yasasā ca. Yadā, bhante, brahmā sanaṅkumāro devānaṃ tāvatiṃsānaṃ pātubhavati, na tassaṃ parisāyaṃ koci devo abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti. Sabbeva tuṇhībhūtā pañjalikā pallaṅkena nisīdanti – ‘yassadāni devassa pallaṅkaṃ icchissati brahmā sanaṅkumāro, tassa devassa pallaṅke nisīdissatī’ti. Yassa kho pana, bhante, devassa brahmā sanaṅkumāro pallaṅke nisīdati, uḷāraṃ so labhati devo vedapaṭilābhaṃ, uḷāraṃ so labhati devo somanassapaṭilābhaṃ. Seyyathāpi, bhante, rājā khattiyo muddhāvasitto adhunābhisitto rajjena, uḷāraṃ so labhati vedapaṭilābhaṃ, uḷāraṃ so labhati somanassapaṭilābhaṃ, evameva kho, bhante, yassa devassa brahmā sanaṅkumāro pallaṅke nisīdati, uḷāraṃ so labhati devo vedapaṭilābhaṃ, uḷāraṃ so labhati devo somanassapaṭilābhaṃ. Atha, bhante, brahmā sanaṅkumāro devānaṃ tāvatiṃsānaṃ sampasādaṃ viditvā antarahito imāhi gāthāhi anumodi –

‘Modanti vata bho devā, tāvatiṃsā sahindakā;

Tathāgataṃ namassantā, dhammassa ca sudhammataṃ.

‘Nave deve ca passantā, vaṇṇavante yasassine;

Sugatasmiṃ brahmacariyaṃ, caritvāna idhāgate.

‘Te aññe atirocanti, vaṇṇena yasasāyunā;

Sāvakā bhūripaññassa, visesūpagatā idha.

‘Idaṃ disvāna nandanti, tāvatiṃsā sahindakā;

Tathāgataṃ namassantā, dhammassa ca sudhammatan’ti.

☸.....................................................................

“那时，世尊！三十三天的诸天各自在自己的座位上坐下（心想）：‘我们要等着看这光明显现的结果，亲身见证之后再离开。’四大天王也各自在自己的座位上坐下（心想）：‘我们要等着看这光明显现的结果，亲身见证之后再离开。’听到这话，三十三天的诸天也集中注意力（心想）：‘我们要等着看这光明显现的结果，亲身见证之后再离开。’

一六 世尊！当常童子梵天显现在三十三天的诸天面前时，他会化作一个较粗大的形体显现。因为，世尊，梵

天本来的色身，是三十三天的诸天无法用眼看到的。世尊！当常童子梵天显现在三十三天的

诸天面前时，在容貌和荣耀上，都超越其他诸天，就像金像远胜人形像一样。世尊！同样地，

当常童子梵天显现在三十三天的诸天面前时，在容貌和荣耀上，都超越其他诸天。世尊！

当常童子梵天显现在三十三天的诸天面前时，在那集会中，没有一个天神向他行礼、起立、

或请他入座，所有天神都默然合掌盘腿而坐（心想）：“现在常童子梵天想坐在哪位天神的座位上，他就会坐

其天神的座位上。”世尊！常童子梵天坐在哪位天神的座位上，那位天神就获得极大的喜悦，获得极大的满足。世尊！

就像一位灌顶的刹帝利王，刚刚继承王位时，获得极大的喜悦，获得极大的满足。世尊！同样地，常童子梵天

坐在哪位天神的座位上，那位天神就获得极大的喜悦，获得极大的满足。

一七 世尊！那时，常童子梵天知道诸天的欢喜后，（然后）消失了，用这些偈颂来随喜赞叹：

‘诸位啊！三十三天的诸天， 和他们的主一同欢喜；

他们顶礼如来， 以及法的善妙性。

看见那些容貌和荣耀超胜、 在善逝那里修习梵行，

然后来到这里的新生天众。

他们的容貌、荣耀和寿命， 都超越其他诸天；

广慧者(佛陀)的弟子们， 在这里达到了非凡的境界。

看到这景象，三十三天的诸天 和他们的主一同欢喜；

他们顶礼如来， 以及法的善妙性。’

☸---------------------------------------------------------------------

301. “Imamatthaṃ, bhante, brahmā sanaṅkumāro abhāsittha. Imamatthaṃ, bhante, brahmuno sanaṅkumārassa bhāsato aṭṭhaṅgasamannāgato saro hoti vissaṭṭho ca viññeyyo ca mañju ca savanīyo ca bindu ca avisārī ca gambhīro ca ninnādī ca. Yathāparisaṃ kho pana, bhante, brahmā sanaṅkumāro sarena viññāpeti, na cassa bahiddhā parisāya ghoso niccharati. Yassa kho pana, bhante, evaṃ aṭṭhaṅgasamannāgato saro hoti, so vuccati ‘brahmassaro’ti. Atha kho, bhante, devā tāvatiṃsā brahmānaṃ sanaṅkumāraṃ etadavocuṃ – ‘sādhu, mahābrahme, etadeva mayaṃ saṅkhāya modāma; atthi ca sakkena devānamindena tassa bhagavato aṭṭha yathābhuccā vaṇṇā bhāsitā; te ca mayaṃ saṅkhāya modāmā’ti.

☸.....................................................................

一八 “世尊！常童子梵天确实说了这件事。世尊！说这件事的常童子梵天，具有八种特质的声音，

即：流畅、清晰、悦耳、动听、饱满、不散、深沉、洪亮。世尊！当常童子梵天对

那个集会的听众用他的声音传达信息时，他的声音不会传到集会之外。世尊！具备这样

八种特质的声音，就被称为‘梵音’。

一九 世尊！那时，三十三天的诸天对常童子梵天这样说：‘善哉！大梵天！我们理解了这一点，

为此感到欢喜；并且，天主帝释也解说了那位世尊的八种真实赞叹，我们也理解了那些，为此感到欢喜。’”

☸---------------------------------------------------------------------

Aṭṭha yathābhuccavaṇṇā

302. “Atha, bhante, brahmā sanaṅkumāro sakkaṃ devānamindaṃ etadavoca – ‘sādhu, devānaminda, mayampi tassa bhagavato aṭṭha yathābhucce vaṇṇe suṇeyyāmā’ti. ‘Evaṃ mahābrahme’ti kho, bhante, sakko devānamindo brahmuno sanaṅkumārassa bhagavato aṭṭha yathābhucce vaṇṇe payirudāhāsi.

“Taṃ kiṃ maññati, bhavaṃ mahābrahmā? Yāvañca so bhagavā bahujanahitāya paṭipanno bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. Evaṃ bahujanahitāya paṭipannaṃ bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā.

“Svākkhāto kho pana tena bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhi. Evaṃ opaneyyikassa dhammassa desetāraṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā.

“Idaṃ kusalan’ti kho pana tena bhagavatā supaññattaṃ, ‘idaṃ akusalan’ti supaññattaṃ, ‘idaṃ sāvajjaṃ idaṃ anavajjaṃ, idaṃ sevitabbaṃ idaṃ na sevitabbaṃ, idaṃ hīnaṃ idaṃ paṇītaṃ, idaṃ kaṇhasukkasappaṭibhāgan’ti supaññattaṃ. Evaṃ kusalākusalasāvajjānavajjasevitabbāsevitabbahīnapaṇītakaṇhasukkasappaṭibhāgānaṃ dhammānaṃ paññāpetāraṃ. Imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā.

“Supaññattā kho pana tena bhagavatā sāvakānaṃ nibbānagāminī paṭipadā saṃsandati nibbānañca paṭipadā ca. Seyyathāpi nāma gaṅgodakaṃ yamunodakena saṃsandati sameti, evameva supaññattā tena bhagavatā sāvakānaṃ nibbānagāminī paṭipadā saṃsandati nibbānañca paṭipadā ca. Evaṃ nibbānagāminiyā paṭipadāya paññāpetāraṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā.

“Abhinipphanno kho pana tassa bhagavato lābho abhinipphanno siloko, yāva maññe khattiyā sampiyāyamānarūpā viharanti. Vigatamado kho pana so bhagavā āhāraṃ āhāreti. Evaṃ vigatamadaṃ āhāraṃ āharayamānaṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā.

“Laddhasahāyo kho pana so bhagavā sekhānañceva paṭipannānaṃ khīṇāsavānañca vusitavataṃ, te bhagavā apanujja ekārāmataṃ anuyutto viharati. Evaṃ ekārāmataṃ anuyuttaṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā.

“Yathāvādī kho pana so bhagavā tathākārī, yathākārī tathāvādī; iti yathāvādī tathākārī, yathākārī tathāvādī. Evaṃ dhammānudhammappaṭippannaṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā.

“Tiṇṇavicikiccho kho pana so bhagavā vigatakathaṃkatho pariyositasaṅkappo ajjhāsayaṃ ādibrahmacariyaṃ. Evaṃ tiṇṇavicikicchaṃ vigatakathaṃkathaṃ pariyositasaṅkappaṃ ajjhāsayaṃ ādibrahmacariyaṃ. Imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāma, na panetarahi, aññatra tena bhagavatā’ti.

☸.....................................................................

二〇 “世尊！那时，常童子梵天对天主帝释这样说：

‘善哉！天主！我们也想听那位世尊的八种真实赞叹。’

‘好的，大梵天！’世尊！于是天主帝释就向常童子梵天解说了世尊的八种真实赞叹：

二一 ‘您，大梵天，怎么想呢？那位世尊为了许多众生的利益、许多众生的安乐、出于对世间的慈悯，

为人天之福祉、利益、安乐而行道：像这样为了众生的利益和安乐、出于对世间的慈

悯，为了天与人的福祉、利益和安乐而行道的，即具备这样特质的导师，我们在过去未曾

见过，现在也没有见过，其唯世尊而已。

二二 那位世尊善巧解说的法是当下可见的、即时的、欢迎来看的、导向解脱的、智者们可以各自证知的。像这样教导导向解脱之法

的导师，即具备这样特质的导师，我们在过去从未见过，现在也没有见过，其唯世尊而

已。

二三 确实，那位世尊善巧地解说了：“此是善也。”善巧地解说了：“此是不善也。”善巧地解说了：“此是有过失的、此是

无过失的，此应实践、此不应实践，此是低劣的、此是高尚的，此是黑白夹杂（业报）的法。”像这样阐明善与不善、有过失与无过失、应实践、

不应实践、低劣、高尚、黑白夹杂之法的教导者，即具备这样特质的导师，我们在过去

未曾见过，现在也没有见过，其唯世尊而已。

二四 确实，那位世尊为弟子们善巧地解说了：“导向涅槃的道，并且道与涅槃是相应的。”确实恰如恒河

水与亚穆纳河水汇合交融一样。那位世尊对弟子们确实善巧地解说了：“导向涅槃的道，并且道与涅槃是相应的。”

像这样阐明导向涅槃之道的教导者，即具备这样特质的导师，我们在过去从未见过，现在也

没有见过，其唯世尊而已。

二五 世尊确实与有学（仍在修习道上的弟子）、行道者以及漏尽（烦恼断尽）的阿罗汉为伴；世尊离开他们，专注于

独处之乐而住，像这样专注于独处之乐，即具备这样特质的导师，我们在过去从未见过，

现在也没有见过，其唯世尊而已。

二六 那位世尊已经获得了利养、获得了名声，（不同于）其他刹帝利们沉溺于享受物质之时，世尊远离

贪着，只是为了滋养身体而摄取食物，像这样远离贪着，只是为了滋养身体而摄取食物，即具备这样性

质的导师，我们在过去从未见过，现在也没有见过，其唯世尊而已。

二七 世尊确实怎么说就怎么做、怎么做就怎么说；所以是言行一致、行如其言，如此而得法随法行，即具备这样特质的导师，我们在过去从未见过，

现在也没有见过，其唯世尊而已。

二八 世尊确实已经度过疑惑，远离了犹豫不定，（对道的）决心已经确立，圆满了梵行的最终目标；像这样，度过疑惑，脱

离犹豫不定，决心已立，圆满梵行最终目标的、即具备这样特质的导师，我们在过去从未见过，于

现在也没有见过，其唯世尊而已。”

☸---------------------------------------------------------------------

303. “Ime kho, bhante, sakko devānamindo brahmuno sanaṅkumārassa bhagavato aṭṭha yathābhucce vaṇṇe payirudāhāsi. Tena sudaṃ, bhante, brahmā sanaṅkumāro attamano hoti pamudito pītisomanassajāto bhagavato aṭṭha yathābhucce vaṇṇe sutvā. Atha, bhante, brahmā sanaṅkumāro oḷārikaṃ attabhāvaṃ abhinimminitvā kumāravaṇṇī hutvā pañcasikho devānaṃ tāvatiṃsānaṃ pāturahosi. So vehāsaṃ abbhuggantvā ākāse antalikkhe pallaṅkena nisīdi. Seyyathāpi, bhante, balavā puriso supaccatthate vā pallaṅke same vā bhūmibhāge pallaṅkena nisīdeyya, evameva kho, bhante, brahmā sanaṅkumāro vehāsaṃ abbhuggantvā ākāse antalikkhe pallaṅkena nisīditvā deve tāvatiṃse āmantesi –

☸.....................................................................

“世尊！天主帝释对那位常童子梵天解说了世尊的八种真实赞叹之后。世尊！常童子梵天

听闻了世尊的八种真实赞叹后，感到高兴、快乐、充满喜悦和满足。

二八 世尊！那时，常童子梵天化现出一个较粗大的形体，变成有五髻的少年模样(Pañcasikha)，显现在三十

三天的诸天面前。他上升到空中，在半空中盘腿而坐。世尊！就像一个强有力的人在精心铺设的

座位上或平坦的地面上盘腿坐下一样，世尊！常童子梵天，上升到空中，在半空中盘腿而坐，

这样告诉三十三天的诸天说：

☸---------------------------------------------------------------------

Govindabrāhmaṇavatthu

304. “Taṃ kiṃ maññanti, bhonto devā tāvatiṃsā, yāva dīgharattaṃ mahāpaññova so bhagavā ahosi. Bhūtapubbaṃ, bho, rājā disampati nāma ahosi. Disampatissa rañño govindo nāma brāhmaṇo purohito ahosi. Disampatissa rañño reṇu nāma kumāro putto ahosi. Govindassa brāhmaṇassa jotipālo nāma māṇavo putto ahosi. Iti reṇu ca rājaputto jotipālo ca māṇavo aññe ca cha khattiyā iccete aṭṭha sahāyā ahesuṃ. Atha kho, bho, ahorattānaṃ accayena govindo brāhmaṇo kālamakāsi. Govinde brāhmaṇe kālaṅkate rājā disampati paridevesi – “yasmiṃ vata, bho, mayaṃ samaye govinde brāhmaṇe sabbakiccāni sammā vossajjitvā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārema, tasmiṃ no samaye govindo brāhmaṇo kālaṅkato”ti. Evaṃ vutte bho reṇu rājaputto rājānaṃ disampatiṃ etadavoca – “mā kho tvaṃ, deva, govinde brāhmaṇe kālaṅkate atibāḷhaṃ paridevesi. Atthi, deva, govindassa brāhmaṇassa jotipālo nāma māṇavo putto paṇḍitataro ceva pitarā, alamatthadasataro ceva pitarā; yepissa pitā atthe anusāsi, tepi jotipālasseva māṇavassa anusāsaniyā”ti. “Evaṃ kumārā”ti? “Evaṃ devā”ti.

☸.....................................................................

二九 “‘三十三天的诸天！你们怎么想呢？那位世尊在多么漫长的时间里就是一位大智者呢？

很久以前，诸位，有一位名叫‘域主’(Disampati)的国王。域主王有一位名叫‘典尊’(Govinda)的婆罗门国师。域主王有一个

儿子，名叫‘黎努’(Reṇu)王子；典尊婆罗门有一个儿子，名叫‘护明’(Jotipāla)的少年。这样，黎努王子、护明少年以及另外六位刹帝

利，这八个人是朋友。过了一段时间后，诸位，典尊婆罗门去世了。当典尊婆罗门去世时，域主王悲伤地哭泣

说：

‘唉！诸位！当我们沉浸在五种感官欲乐的享受中时，所有国事都托付给了典尊婆罗门，可就在这时

候，典尊婆罗门却去世了！’

听他这样说时，诸位，黎努王子对域主王说：

‘父王！请不要因为典尊婆罗门的去世而过度悲伤；父王！典尊婆罗门有一个儿子，名叫护明

的少年，他比他父亲更贤明，也比他父亲更能干。所有他父亲辅佐的国事，都应该由护明少年来辅佐。’

‘是这样吗，王子？’

‘是的，父王！’”

☸---------------------------------------------------------------------

Mahāgovindavatthu

305. “Atha kho, bho, rājā disampati aññataraṃ purisaṃ āmantesi – “ehi tvaṃ, ambho purisa, yena jotipālo nāma māṇavo tenupasaṅkama; upasaṅkamitvā jotipālaṃ māṇavaṃ evaṃ vadehi – ‘bhavamatthu bhavantaṃ jotipālaṃ, rājā disampati bhavantaṃ jotipālaṃ māṇavaṃ āmantayati, rājā disampati bhoto jotipālassa māṇavassa dassanakāmo’”ti. “Evaṃ, devā”ti kho, bho, so puriso disampatissa rañño paṭissutvā yena jotipālo māṇavo tenupasaṅkami; upasaṅkamitvā jotipālaṃ māṇavaṃ etadavoca – “bhavamatthu bhavantaṃ jotipālaṃ, rājā disampati bhavantaṃ jotipālaṃ māṇavaṃ āmantayati, rājā disampati bhoto jotipālassa māṇavassa dassanakāmo”ti. “Evaṃ, bho”ti kho bho jotipālo māṇavo tassa purisassa paṭissutvā yena rājā disampati tenupasaṅkami; upasaṅkamitvā disampatinā raññā saddhiṃ sammodi; sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho, bho, jotipālaṃ māṇavaṃ rājā disampati etadavoca – “anusāsatu no bhavaṃ jotipālo, mā no bhavaṃ jotipālo anusāsaniyā paccabyāhāsi. Pettike taṃ ṭhāne ṭhapessāmi, govindiye abhisiñcissāmī”ti. “Evaṃ, bho”ti kho, bho, so jotipālo māṇavo disampatissa rañño paccassosi. Atha kho, bho, rājā disampati jotipālaṃ māṇavaṃ govindiye abhisiñci, taṃ pettike ṭhāne ṭhapesi. Abhisitto jotipālo māṇavo govindiye pettike ṭhāne ṭhapito yepissa pitā atthe anusāsi tepi atthe anusāsati, yepissa pitā atthe nānusāsi, tepi atthe anusāsati; yepissa pitā kammante abhisambhosi, tepi kammante abhisambhoti, yepissa pitā kammante nābhisambhosi, tepi kammante abhisambhoti. Tamenaṃ manussā evamāhaṃsu – “govindo vata, bho, brāhmaṇo, mahāgovindo vata, bho, brāhmaṇo”ti. Iminā kho evaṃ, bho, pariyāyena jotipālassa māṇavassa govindo mahāgovindotveva samaññā udapādi.

☸.....................................................................

三〇 “‘那时，诸位，域主王对一位侍臣说：‘去，你到护明少年那里去；到了之后，告诉护明少年说：

‘愿护明尊者安好，域主王召见护明尊者；域主王想见护明尊者。’

那位侍臣回答域主王说：‘遵命，大王！’就到护明少年那里去，到了之后，对护明少年这样说

：‘愿护明尊者安好，域主王召见护明尊者；域主王想见您，护明尊者。’

护明少年回答那位侍臣说：‘好的，朋友！’就前往域主王那里，到达后，与域主王互相问候，

说了些愉快的、值得记忆的话之后，坐在一旁。域主王对坐在一旁的护明少年这样说：

‘请护明尊者指导我们，请护明尊者不要拒绝指导我们。我将任命您担任您父亲的职位，

我将为您举行‘典尊’(Govinda)职位的灌顶仪式。’

护明少年回答说：‘好的，陛下！’同意了域主王。”

三一 “‘那时，诸位，域主王为护明少年举行了‘典尊’(Govinda)职位的灌顶仪式，任命他担任了父亲的职位。接受灌顶、担任了父亲职位

的护明少年，他父亲曾经指导过的事情，他也指导；他父亲没有指导过的事情，他也指导。他父亲曾经处

理过的工作，他也处理；他父亲没有处理过的工作，他也处理。于是，人们都这样说他：‘这位婆罗

门真是典尊啊！诸位！这位婆罗门真是大典尊啊！诸位！’就这样，诸位，护明少年得到了‘典尊、大典

尊’(Govinda, Mahāgovinda)的称号。”

☸---------------------------------------------------------------------

Rajjasaṃvibhajanaṃ

306. “Atha kho, bho, mahāgovindo brāhmaṇo yena te cha khattiyā tenupasaṅkami; upasaṅkamitvā te cha khattiye etadavoca – “disampati kho, bho, rājā jiṇṇo vuddho mahallako addhagato vayoanuppatto, ko nu kho pana, bho, jānāti jīvitaṃ? Ṭhānaṃ kho panetaṃ vijjati, yaṃ disampatimhi raññe kālaṅkate rājakattāro reṇuṃ rājaputtaṃ rajje abhisiñceyyuṃ. Āyantu, bhonto, yena reṇu rājaputto tenupasaṅkamatha; upasaṅkamitvā reṇuṃ rājaputtaṃ evaṃ vadetha – “mayaṃ kho bhoto reṇussa sahāyā piyā manāpā appaṭikūlā, yaṃsukho bhavaṃ taṃsukhā mayaṃ, yaṃdukkho bhavaṃ taṃdukkhā mayaṃ. Disampati kho, bho, rājā jiṇṇo vuddho mahallako addhagato vayoanuppatto, ko nu kho pana, bho, jānāti jīvitaṃ? Ṭhānaṃ kho panetaṃ vijjati, yaṃ disampatimhi raññe kālaṅkate rājakattāro bhavantaṃ reṇuṃ rajje abhisiñceyyuṃ. Sace bhavaṃ reṇu rajjaṃ labhetha, saṃvibhajetha no rajjenā”ti. “Evaṃ bho”ti kho, bho, te cha khattiyā mahāgovindassa brāhmaṇassa paṭissutvā yena reṇu rājaputto tenupasaṅkamiṃsu; upasaṅkamitvā reṇuṃ rājaputtaṃ etadavocuṃ – “mayaṃ kho bhoto reṇussa sahāyā piyā manāpā appaṭikūlā; yaṃsukho bhavaṃ taṃsukhā mayaṃ, yaṃdukkho bhavaṃ taṃdukkhā mayaṃ. Disampati kho, bho, rājā jiṇṇo vuddho mahallako addhagato vayoanuppatto, ko nu kho pana bho jānāti jīvitaṃ? Ṭhānaṃ kho panetaṃ vijjati, yaṃ disampatimhi raññe kālaṅkate rājakattāro bhavantaṃ reṇuṃ rajje abhisiñceyyuṃ. Sace bhavaṃ reṇu rajjaṃ labhetha, saṃvibhajetha no rajjenā”ti. “Ko nu kho, bho, añño mama vijite sukho bhavetha [sukhā bhaveyyātha (ka.), sukhaṃ bhaveyyātha, sukhamedheyyātha (sī. pī.),sukha medhetha (?)], aññatra bhavantebhi? Sacāhaṃ, bho, rajjaṃ labhissāmi, saṃvibhajissāmi vo rajjenā’”ti.

☸.....................................................................

三二 “‘那时，诸位，大典尊婆罗门去到那六位刹帝利那里，到了之后，对那六位刹帝利这样说：

‘诸位，域主王已经年老、耆宿、年事已高，上了年纪。谁知道生命（的长短）呢？诸位！很有可能，域主王

去世后，朝中的大臣们很可能会拥立黎努王子继承王位。来，诸位，你们去黎努王子那里；到了之后，这样对黎努

王子说：‘我们是尊敬的黎努王子的朋友，是亲密的、可爱的、心意相通的；您的快乐就是我们的幸

福，您的痛苦就是我们的痛苦。诸位，域主王已经年老、耆宿、年事已高，上了年纪。

谁知道生命（的长短）呢？诸位！很有可能，域主王去世后，朝中的大臣们会拥立尊敬的黎努王子您继承王位。您若得王国，亦请以王国

分给我们共享。’

三三 那六位刹帝利回答大典尊婆罗门说：‘好的，朋友！’听了他的话后，就去到黎努王子

那里；到了之后，对黎努王子这样说：

‘我们是尊敬的黎努王子的朋友，是亲密的、可爱的、心意相通的；您的快乐就是我们的幸福，您

的痛苦就是我们的痛苦。诸位，域主王已经年老、耆宿、年事已高，上了年纪。谁能知

其寿量？若域主王去世后，朝中的大臣们会拥立尊敬的黎努王子您继承王位。您若得王位，亦请将王国分与我

们共享。’

☸---------------------------------------------------------------------

307. “Atha kho, bho, ahorattānaṃ accayena rājā disampati kālamakāsi. Disampatimhi raññe kālaṅkate rājakattāro reṇuṃ rājaputtaṃ rajje abhisiñciṃsu. Abhisitto reṇu rajjena pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti. Atha kho, bho, mahāgovindo brāhmaṇo yena te cha khattiyā tenupasaṅkami; upasaṅkamitvā te cha khattiye etadavoca – “disampati kho, bho, rājā kālaṅkato. Abhisitto reṇu rajjena pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti. Ko nu kho pana, bho, jānāti, madanīyā kāmā? Āyantu, bhonto, yena reṇu rājā tenupasaṅkamatha; upasaṅkamitvā reṇuṃ rājānaṃ evaṃ vadetha – disampati kho, bho, rājā kālaṅkato, abhisitto bhavaṃ reṇu rajjena, sarati bhavaṃ taṃ vacanan’”ti?

☸.....................................................................

“‘除了诸位之外，还有谁能在我的国土内获得幸福呢？如果我得到王位，诸位，我将把王国分给

你们共享。’

三四 后来，诸位，过了一段时间，域主王去世了。域主王去世后，朝中的大臣们为黎努王子举行灌顶仪式，立他为王。继承王位的黎努王，尽情享受五种感官欲乐，沉溺其中。那时，诸位，大典尊婆罗门去到那

六位刹帝利那里，到了之后，对那六位刹帝利这样说：

‘诸位！域主王已经去世了。黎努王已经接受灌顶继承王位，他正尽情享受五种感官欲乐，沉溺其中。谁知道呢，诸位？感官欲乐是令人沉醉的。来，诸位！你们去黎

努王那里；到了之后，对黎努王这样说：诸位，域主王已经去世了，尊敬的黎努王您已经接受灌顶继承王位；您还记得那个承诺

［之言］吗？’”

☸---------------------------------------------------------------------

308. “‘Evaṃ, bho”ti kho, bho, te cha khattiyā mahāgovindassa brāhmaṇassa paṭissutvā yena reṇu rājā tenupasaṅkamiṃsu; upasaṅkamitvā reṇuṃ rājānaṃ etadavocuṃ – “disampati kho, bho, rājā kālaṅkato, abhisitto bhavaṃ reṇu rajjena, sarati bhavaṃ taṃ vacanan”ti? “Sarāmahaṃ, bho, taṃ vacanaṃ [vacananti (syā. ka.)]. Ko nu kho, bho, pahoti imaṃ mahāpathaviṃ uttarena āyataṃ dakkhiṇena sakaṭamukhaṃ sattadhā samaṃ suvibhattaṃ vibhajitun”ti? “Ko nu kho, bho, añño pahoti, aññatra mahāgovindena brāhmaṇenā”ti? Atha kho, bho, reṇu rājā aññataraṃ purisaṃ āmantesi – “ehi tvaṃ, ambho purisa, yena mahāgovindo brāhmaṇo tenupasaṅkama; upasaṅkamitvā mahāgovindaṃ brāhmaṇaṃ evaṃ vadehi – ‘rājā taṃ, bhante, reṇu āmantetī’”ti. “Evaṃ devā”ti kho, bho, so puriso reṇussa rañño paṭissutvā yena mahāgovindo brāhmaṇo tenupasaṅkami; upasaṅkamitvā mahāgovindaṃ brāhmaṇaṃ etadavoca – “rājā taṃ, bhante, reṇu āmantetī”ti. “Evaṃ, bho”ti kho, bho, mahāgovindo brāhmaṇo tassa purisassa paṭissutvā yena reṇu rājā tenupasaṅkami; upasaṅkamitvā reṇunā raññā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho, bho, mahāgovindaṃ brāhmaṇaṃ reṇu rājā etadavoca – “etu, bhavaṃ govindo, imaṃ mahāpathaviṃ uttarena āyataṃ dakkhiṇena sakaṭamukhaṃ sattadhā samaṃ suvibhattaṃ vibhajatū”ti. “Evaṃ, bho”ti kho mahāgovindo brāhmaṇo reṇussa rañño paṭissutvā imaṃ mahāpathaviṃ uttarena āyataṃ dakkhiṇena sakaṭamukhaṃ sattadhā samaṃ suvibhattaṃ vibhaji. Sabbāni sakaṭamukhāni paṭṭhapesi [aṭṭhapesi (sī. pī.)]. Tatra sudaṃ majjhe reṇussa rañño janapado hoti.

☸.....................................................................

三五 “‘那六位刹帝利听了大典尊婆罗门的话，回答说：‘好的，朋友！’就去到黎努王那里，到了之后，这样对

黎努王说：

‘诸位，域主王已经去世了，尊敬的黎努王您已经接受灌顶继承王位。您还记得那个承诺［之言］吗？’

‘诸位！我记得那个承诺；但是，诸位，谁能够把这片北方长、南方形如车辕的大地，公平地分

为七份呢？’

‘大王！除了大典尊婆罗门以外，还有谁能做到呢！’

那时，诸位，黎努王对一位侍臣说：

‘去！你到大典尊婆罗门那里去；告诉大典尊婆罗门说：‘黎努王召见您，尊者！’’

那位侍臣回答黎努王说：‘遵命，大王！’就去到大典尊婆罗门那里，到了之后，对大典尊

婆罗门这样说：‘尊者！黎努王召见您！’

大典尊婆罗门回答那位侍臣说：‘好的！友！’就去到黎努王那里，到了之后，与黎努王互相问候，说了些愉快的、

值得记忆的话之后，坐在一旁。黎努王对坐在一旁的大典尊说：

‘来，典尊尊者，请把这片北方长、南方形如车辕的大地，公平地分成七份吧。’

［典尊婆罗门］回答黎努王说：‘好的，陛下！’就把这片北方长、南方形如车辕的

大地，公平地分成了七份；所有部分都划分得像车辕的形状。其中央部分是黎努王的国土。’”

☸---------------------------------------------------------------------

309. Dantapuraṃ kaliṅgānaṃ [kāliṅgānaṃ (syā. pī. ka.)], assakānañca potanaṃ.

Mahesayaṃ [māhissati (sī. syā. pī.)] avantīnaṃ, sovīrānañca rorukaṃ.

Mithilā ca videhānaṃ, campā aṅgesu māpitā;

Bārāṇasī ca kāsīnaṃ, ete govindamāpitāti.

☸.....................................................................

三六 （中间是黎努王的国土。）其余划分出：

迦陵伽国的檀陀普罗城， 阿湿沙迦国的波塔纳城，

阿槃提国的摩醯萨提城， 苏维罗国的劳鲁迦城，

毗提诃国的弥提拉城， 鸯伽国的瞻波城，

迦尸国的波罗奈城， 这些都是由典尊（大典尊）所划分的。

☸---------------------------------------------------------------------

310. “Atha kho, bho, te cha khattiyā yathāsakena lābhena attamanā ahesuṃ paripuṇṇasaṅkappā – “yaṃ vata no ahosi icchitaṃ, yaṃ ākaṅkhitaṃ, yaṃ adhippetaṃ, yaṃ abhipatthitaṃ, taṃ no laddhan”ti.

“Sattabhū brahmadatto ca, vessabhū bharato saha;

Reṇu dve dhataraṭṭhā ca, tadāsuṃ satta bhāradhā’ti.

Paṭhamabhāṇavāro niṭṭhito.

☸.....................................................................

’”\n那时，诸位，那六位刹帝利各自得到了自己那份，心满意足，愿望得以实现，（心想）：‘我们所渴望的、所希

望的、所意图的、所祈求的，我们都得到了！’

‘萨塔布王与梵授王， 毗舍婆王和巴拉塔王，

黎努王与两位持国王， 那时是七位婆罗多（统治者）。’

第一诵品结束。

☸---------------------------------------------------------------------

Kittisaddaabbhuggamanaṃ

311. “Atha kho, bho, te cha khattiyā yena mahāgovindo brāhmaṇo tenupasaṅkamiṃsu; upasaṅkamitvā mahāgovindaṃ brāhmaṇaṃ etadavocuṃ – “yathā kho bhavaṃ govindo reṇussa rañño sahāyo piyo manāpo appaṭikūlo. Evameva kho bhavaṃ govindo amhākampi sahāyo piyo manāpo appaṭikūlo, anusāsatu no bhavaṃ govindo; mā no bhavaṃ govindo anusāsaniyā paccabyāhāsī”ti. “Evaṃ, bho”ti kho mahāgovindo brāhmaṇo tesaṃ channaṃ khattiyānaṃ paccassosi. Atha kho, bho, mahāgovindo brāhmaṇo satta ca rājāno khattiye muddhāvasitte rajje [muddhābhisitte rajjena (syā.)] anusāsi, satta ca brāhmaṇamahāsāle satta ca nhātakasatāni mante vācesi.

☸.....................................................................

第二 诵品

三七 “‘那时，诸位，那六位刹帝利去到大典尊婆罗门那里，到了之后，对大典尊婆罗门这样说：

‘正如典尊尊者是黎努王的朋友，是亲密的、可爱的、心意相通的，同样地，典尊尊者也是我们的朋友，是亲密的、可爱的、心意相通的。

请典尊尊者也指导我们吧，典尊尊者！请不要拒绝指导我们！’

大典尊婆罗门回答那六位刹帝利说：‘好的，诸位！’同意了他们。那时，诸位，大典尊婆罗门指导

那七位灌顶的刹帝利王，并且向七位富有的婆罗门大户及七百位完成学业的婆罗门（毕业生/沐浴者），传授吠陀圣典（mantras）。

☸---------------------------------------------------------------------

312. “Atha kho, bho, mahāgovindassa brāhmaṇassa aparena samayena evaṃ kalyāṇo kittisaddo abbhuggacchi [abbhuggañchi (sī. pī.)] – “sakkhi mahāgovindo brāhmaṇo brahmānaṃ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī”ti. Atha kho, bho, mahāgovindassa brāhmaṇassa etadahosi – “mayhaṃ kho evaṃ kalyāṇo kittisaddo abbhuggato – ‘sakkhi mahāgovindo brāhmaṇo brahmānaṃ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī’ti. Na kho panāhaṃ brahmānaṃ passāmi, na brahmunā sākacchemi, na brahmunā sallapāmi, na brahmunā mantemi. Sutaṃ kho pana metaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ – ‘yo vassike cattāro māse paṭisallīyati, karuṇaṃ jhānaṃ jhāyati, so brahmānaṃ passati brahmunā sākaccheti brahmunā sallapati brahmunā mantetī’ti. Yaṃnūnāhaṃ vassike cattāro māse paṭisallīyeyyaṃ, karuṇaṃ jhānaṃ jhāyeyyan”ti.

☸.....................................................................

三八 后来，诸位，关于大典尊婆罗门传出了这样的好名声：

‘大典尊婆罗门能亲眼见到梵天，大典尊婆罗门能和梵天面对面交谈、商议！’

那时，诸位，大典尊婆罗门这样想：‘关于我的好名声这样流传：“大典尊婆罗门能亲眼见到梵

天，大典尊婆罗门能和梵天面对面交谈、商议！”然而，我并没有见到梵天，我没有和梵天对

谈、商议。但我曾听那些年长的、资深的、师承相传的婆罗门老师们说，如果在雨季的四个月里，在独处静修处，修习悲

心禅那，就能见到梵天，与梵天交谈、商议。那么，我何不在雨季的四个月里，在独处静修

处，修习悲心禅那呢？’

☸---------------------------------------------------------------------

313. “Atha kho, bho, mahāgovindo brāhmaṇo yena reṇu rājā tenupasaṅkami; upasaṅkamitvā reṇuṃ rājānaṃ etadavoca – “mayhaṃ kho, bho, evaṃ kalyāṇo kittisaddo abbhuggato – ‘sakkhi mahāgovindo brāhmaṇo brahmānaṃ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī’ti. Na kho panāhaṃ, bho, brahmānaṃ passāmi, na brahmunā sākacchemi, na brahmunā sallapāmi, na brahmunā mantemi. Sutaṃ kho pana metaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ – ‘yo vassike cattāro māse paṭisallīyati, karuṇaṃ jhānaṃ jhāyati, so brahmānaṃ passati, brahmunā sākaccheti brahmunā sallapati brahmunā mantetī’ti. Icchāmahaṃ, bho, vassike cattāro māse paṭisallīyituṃ, karuṇaṃ jhānaṃ jhāyituṃ; namhi kenaci upasaṅkamitabbo aññatra ekena bhattābhihārenā”ti. “Yassadāni bhavaṃ govindo kālaṃ maññatī”ti.

☸.....................................................................

三九 “‘那时，诸位，大典尊婆罗门去到黎努王那里，到了之后，对黎努王这样说：‘诸位，关于我的好名声这样流

传：“大典尊婆罗门能亲眼见到梵天，大典尊婆罗门能和梵天面对面交谈、商议！”然而，我

实在没有见到梵天，实在没有和梵天交谈、商议。但我曾听那些年长的、资深的、师承相传的婆罗门老师们说，于雨季的四个月里，在独处静修处，修习悲心禅那，就能见到梵天，曾与梵天交谈、商议。因此，

我希望在雨季的四个月里，在独处静修处，修习悲心禅那。除了送饭的人以外，不要让任何人

来见我。’

‘那么，就请典尊尊者在您认为合适的时候去做吧！’

☸---------------------------------------------------------------------

314. “Atha kho, bho, mahāgovindo brāhmaṇo yena te cha khattiyā tenupasaṅkami; upasaṅkamitvā te cha khattiye etadavoca – “mayhaṃ kho, bho, evaṃ kalyāṇo kittisaddo abbhuggato – ‘sakkhi mahāgovindo brāhmaṇo brahmānaṃ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī’ti. Na kho panāhaṃ, bho, brahmānaṃ passāmi, na brahmunā sākacchemi, na brahmunā sallapāmi, na brahmunā mantemi. Sutaṃ kho pana metaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ, ‘yo vassike cattāro māse paṭisallīyati, karuṇaṃ jhānaṃ jhāyati, so brahmānaṃ passati brahmunā sākaccheti brahmunā sallapati brahmunā mantetī’ti. Icchāmahaṃ, bho, vassike cattāro māse paṭisallīyituṃ, karuṇaṃ jhānaṃ jhāyituṃ; namhi kenaci upasaṅkamitabbo aññatra ekena bhattābhihārenā”ti. “Yassadāni bhavaṃ govindo kālaṃ maññatī’”ti.

☸.....................................................................

四〇 那时，诸位，大典尊婆罗门去到那六位刹帝利那里，到了之后，对那六位刹帝利这样说：‘诸位，关于我

的好名声这样流传：“大典尊婆罗门能亲眼见到梵天，大典尊婆罗门能和梵天面对面交谈、商

议。”然而，我并没有见到梵天，没有和梵天交谈、商议。但我曾听那些年长的、资深的、师承相传的婆罗门老师们说，

于雨季的四个月里，在独处静修处，修习悲心禅那，就能见到梵天，曾与梵天交谈、商

议。因此，我希望在雨季的四个月里，在独处静修处，修习悲心禅那，除了送饭的人以外，

不要让任何人来见我。’

‘那么，就请典尊尊者在您认为合适的时候去做吧！’

☸---------------------------------------------------------------------

315. “Atha kho, bho, mahāgovindo brāhmaṇo yena te satta ca brāhmaṇamahāsālā satta ca nhātakasatāni tenupasaṅkami; upasaṅkamitvā te satta ca brāhmaṇamahāsāle satta ca nhātakasatāni etadavoca – “mayhaṃ kho, bho, evaṃ kalyāṇo kittisaddo abbhuggato – ‘sakkhi mahāgovindo brāhmaṇo brahmānaṃ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī’ti. Na kho panāhaṃ, bho, brahmānaṃ passāmi, na brahmunā sākacchemi, na brahmunā sallapāmi, na brahmunā mantemi. Sutaṃ kho pana metaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ – ‘yo vassike cattāro māse paṭisallīyati, karuṇaṃ jhānaṃ jhāyati, so brahmānaṃ passati, brahmunā sākaccheti, brahmunā sallapati, brahmunā mantetī’ti. Tena hi, bho, yathāsute yathāpariyatte mante vitthārena sajjhāyaṃ karotha, aññamaññañca mante vācetha; icchāmahaṃ, bho, vassike cattāro māse paṭisallīyituṃ, karuṇaṃ jhānaṃ jhāyituṃ; namhi kenaci upasaṅkamitabbo aññatra ekena bhattābhihārenā”ti. “Yassa dāni bhavaṃ govindo kālaṃ maññatī”ti.

☸.....................................................................

四一 那时，诸位，大典尊婆罗门去到那七位富有的婆罗门大户和七百位完成学业的婆罗门那里，到了之后，这样

对那七位婆罗门大户和七百位完成学业的婆罗门说：‘诸位，关于我的好名声这样流传：“大典尊婆罗门能亲

见梵天，大典尊婆罗门能亲与梵天交谈、商议。”然而，我并没有见到梵天，没有和梵天

交谈、商议。但我曾听那些年长的、资深的、师承相传的婆罗门老师们说，于雨季的四个月里，在独处静修处，修习

悲心禅那，就能见到梵天，曾与梵天交谈、商议。因此，诸位！请你们依照所听闻、所受持的、

详细地诵习吠陀圣典、互相传授吠陀圣典吧！我希望在雨季的四个月里，在独处静修处，修习悲心禅那，

除了送饭的人以外，不要让任何人来见我。’

‘那么，就请典尊尊者在您认为合适的时候去做吧！’

☸---------------------------------------------------------------------

316. “Atha kho, bho, mahāgovindo brāhmaṇo yena cattārīsā bhariyā sādisiyo tenupasaṅkami; upasaṅkamitvā cattārīsā bhariyā sādisiyo etadavoca – “mayhaṃ kho, bhotī, evaṃ kalyāṇo kittisaddo abbhuggato – ‘sakkhi mahāgovindo brāhmaṇo brahmānaṃ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī’ti. Na kho panāhaṃ, bhotī, brahmānaṃ passāmi, na brahmunā sākacchemi, na brahmunā sallapāmi, na brahmunā mantemi. Sutaṃ kho pana metaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ ‘yo vassike cattāro māse paṭisallīyati, karuṇaṃ jhānaṃ jhāyati, so brahmānaṃ passati, brahmunā sākaccheti, brahmunā sallapati, brahmunā mantetīti, icchāmahaṃ, bhotī, vassike cattāro māse paṭisallīyituṃ, karuṇaṃ jhānaṃ jhāyituṃ; namhi kenaci upasaṅkamitabbo aññatra ekena bhattābhihārenā”ti. “Yassa dāni bhavaṃ govindo kālaṃ maññatī’”ti.

☸.....................................................................

四二 那时，诸位，大典尊婆罗门去到他的四十位地位平等的夫人那里，到了之后，这样对那

四十位地位平等的夫人说：

‘夫人们，关于我的好名声这样流传：“大典尊婆罗门能亲眼见到梵天，大典尊婆罗门能亲与梵天对

谈、商议。”然而，我并没有见到梵天，没有和梵天交谈、商议。但我曾听那些年长的、资深的、师承相传的婆罗门老师们说，于雨季的四个月里，在独处静修处，修习悲心禅那，就能见到梵天，曾与梵天对

谈、商议。因此，夫人们，我希望在雨季的四个月里，在独处静修处，修习悲心禅那，除了送饭的人

以外，不要让任何人来见我。’

‘那么，就请典尊尊者在您认为合适的时候去做吧！’

☸---------------------------------------------------------------------

317. “Atha kho, bho, mahāgovindo brāhmaṇo puratthimena nagarassa navaṃ sandhāgāraṃ kārāpetvā vassike cattāro māse paṭisallīyi, karuṇaṃ jhānaṃ jhāyi; nāssudha koci upasaṅkamati [upasaṅkami (pī.)] aññatra ekena bhattābhihārena. Atha kho, bho, mahāgovindassa brāhmaṇassa catunnaṃ māsānaṃ accayena ahudeva ukkaṇṭhanā ahu paritassanā – “sutaṃ kho pana metaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ – ‘yo vassike cattāro māse paṭisallīyati, karuṇaṃ jhānaṃ jhāyati, so brahmānaṃ passati, brahmunā sākaccheti brahmunā sallapati brahmunā mantetī’ti. Na kho panāhaṃ brahmānaṃ passāmi, na brahmunā sākacchemi na brahmunā sallapāmi na brahmunā mantemī’”ti.

☸.....................................................................

四三 “‘那时，诸位，大典尊婆罗门在城东让人建了一座新的会堂，在雨季的四个月里独处

静修，修习悲心禅那，除了送饭的人以外，没有任何人去见他。那时，诸位，四个月过

后，大典尊婆罗门感到了不满和苦恼。（心想）：‘虽然曾听那些年长的、资深的、师承相传的婆罗门老师们说，于

雨季的四个月里，在独处静修处，修习悲心禅那，就能见到梵天，曾与梵天交谈、商议。

但我现在并没有见到梵天，没有和梵天交谈，没有和梵天商议啊！’”

☸---------------------------------------------------------------------

Brahmunā sākacchā

318. “Atha kho, bho, brahmā sanaṅkumāro mahāgovindassa brāhmaṇassa cetasā cetoparivitakkamaññāya seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva, brahmaloke antarahito mahāgovindassa brāhmaṇassa sammukhe pāturahosi. Atha kho, bho, mahāgovindassa brāhmaṇassa ahudeva bhayaṃ ahu chambhitattaṃ ahu lomahaṃso yathā taṃ adiṭṭhapubbaṃ rūpaṃ disvā. Atha kho, bho, mahāgovindo brāhmaṇo bhīto saṃviggo lomahaṭṭhajāto brahmānaṃ sanaṅkumāraṃ gāthāya ajjhabhāsi –

“‘Vaṇṇavā yasavā sirimā, ko nu tvamasi mārisa;

Ajānantā taṃ pucchāma, kathaṃ jānemu taṃ mayan”ti.

“Maṃ ve kumāraṃ jānanti, brahmaloke sanantanaṃ [sanantica (ka.)];

Sabbe jānanti maṃ devā, evaṃ govinda jānahi”.

“‘Āsanaṃ udakaṃ pajjaṃ, madhusākañca [madhupākañca (sī. syā. pī.)] brahmuno;

Agghe bhavantaṃ pucchāma, agghaṃ kurutu no bhavaṃ”.

“Paṭiggaṇhāma te agghaṃ, yaṃ tvaṃ govinda bhāsasi;

Diṭṭhadhammahitatthāya, samparāya sukhāya ca;

Katāvakāso pucchassu, yaṃ kiñci abhipatthitan”ti.

☸.....................................................................

四四 “‘那时，诸位，常童子梵天用自己的心了知了大典尊婆罗门的心思，就像一个强有力的人伸直弯曲的手臂，或弯曲伸直的手臂那样快，（瞬间）

在梵天世界消失，出现在大典尊婆罗门面前。那时，诸位，大典尊婆罗门见到这从未见过的景象，

感到害怕、惊恐、汗毛直竖。那时，诸位，害怕、惊恐、汗毛直竖的大典尊婆罗门用偈颂对常童子

梵天说：

‘容貌焕发，声名远扬， 光彩照人，您是谁，贤者？

我们不认识您，所以请问， 我们该如何知道您呢？’

‘在梵天世界，他们知道我是常童子(Sanaṅkumāra)，是永恒的；

所有的天神都知道我， 典尊，你也这样知道吧！’

‘愿为梵天准备座位、洗脚水， 以及蜜丸(madhupāka)；

我们向尊者献上敬意， 请尊者接受我们的敬意吧！’

‘我们接受你的敬意， 如你所说，典尊，

为了你现世的利益和福祉， 以及来世的安乐。

我给你提问的机会， 你有什么希望了解的，就问吧！’”

☸---------------------------------------------------------------------

319. “Atha kho, bho, mahāgovindassa brāhmaṇassa etadahosi – “katāvakāso khomhi brahmunā sanaṅkumārena. Kiṃ nu kho ahaṃ brahmānaṃ sanaṅkumāraṃ puccheyyaṃ diṭṭhadhammikaṃ vā atthaṃ samparāyikaṃ vā’ti? Atha kho, bho, mahāgovindassa brāhmaṇassa etadahosi – ‘kusalo kho ahaṃ diṭṭhadhammikānaṃ atthānaṃ, aññepi maṃ diṭṭhadhammikaṃ atthaṃ pucchanti. Yaṃnūnāhaṃ brahmānaṃ sanaṅkumāraṃ samparāyikaññeva atthaṃ puccheyyan’ti. Atha kho, bho, mahāgovindo brāhmaṇo brahmānaṃ sanaṅkumāraṃ gāthāya ajjhabhāsi –

“Pucchāmi brahmānaṃ sanaṅkumāraṃ,

Kaṅkhī akaṅkhiṃ paravediyesu;

Katthaṭṭhito kimhi ca sikkhamāno,

Pappoti macco amataṃ brahmalokan”ti.

“Hitvā mamattaṃ manujesu brahme,

Ekodibhūto karuṇedhimutto [karuṇādhimutto (sī. syā. pī.)];

Nirāmagandho virato methunasmā,

Etthaṭṭhito ettha ca sikkhamāno;

Pappoti macco amataṃ brahmalokan”ti.

☸.....................................................................

四五 “‘那时，诸位，大典尊婆罗门这样想：‘常童子梵天允许我提问了。我应该问常童子梵天，

关于现世利益的事，还是关于来世利益的事呢？’

那时，诸位，大典尊婆罗门这样想：‘我对于现世的利益很擅长，别人也向我请教现世利益

的事；那么，我还是只问常童子梵天关于来世利益的事吧。’

那时，诸位，大典尊婆罗门，用偈颂问常童子梵天说：

‘我，有疑惑者，请问您， 无疑惑的常童子梵天，

（这个问题）对于那些希望了解奥秘的人来说也是如此：

人应安住于何处， 又应修学什么，

才能达到不朽的梵天世界呢？’

‘婆罗门！在人间舍弃我执，

成为独处者， 专注于修习悲心而解脱，

没有腥臭味（指烦恼），远离淫欲，

安住于此，并在此修学的人，

就能达到不朽的梵天世界。’”

☸---------------------------------------------------------------------

320. “Hitvā mamattan’ti ahaṃ bhoto ājānāmi. Idhekacco appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati, ‘iti hitvā mamattan’ti ahaṃ bhoto ājānāmi. ‘Ekodibhūto’ti ahaṃ bhoto ājānāmi. Idhekacco vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ, iti ekodibhūto’ti ahaṃ bhoto ājānāmi. ‘Karuṇedhimutto’ti ahaṃ bhoto ājānāmi. Idhekacco karuṇāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadhotiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ karuṇāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. Iti ‘karuṇedhimutto’ti ahaṃ bhoto ājānāmi. Āmagandhe ca kho ahaṃ bhoto bhāsamānassa na ājānāmi.

“Ke āmagandhā manujesu brahme,

Ete avidvā idha brūhi dhīra;

Kenāvaṭā [kenāvuṭā (syā.)] vāti pajā kurutu [kururū (syā.), kuruṭṭharū (pī.), kurūru (?)],

Āpāyikā nivutabrahmalokā”ti.

“Kodho mosavajjaṃ nikati ca dubbho,

Kadariyatā atimāno usūyā;

Icchā vivicchā paraheṭhanā ca,

Lobho ca doso ca mado ca moho;

Etesu yuttā anirāmagandhā,

Āpāyikā nivutabrahmalokā”ti.

“Yathā kho ahaṃ bhoto āmagandhe bhāsamānassa ājānāmi. Te na sunimmadayā agāraṃ ajjhāvasatā. Pabbajissāmahaṃ, bho, agārasmā anagāriyan”ti. “Yassadāni bhavaṃ govindo kālaṃ maññatī”ti.

☸.....................................................................

四六 “梵天！我知道您说的‘舍弃我执’（我见和我所见）的方法。就是指有些人，舍弃或多或少的财富，舍弃或多或少的亲属，剃除须发，穿上袈裟，从在家生活走向出家（无家）的生活。梵天！我就是这样理解您说的‘舍弃我执’的。

梵天！我也知道您说的‘独处（心一境性）’；就是指一个人去僻静的住处，比如森林、树下、山里、洞穴、山洞、墓地、丛林、露天场所、草堆。梵天！我就是这样理解您说的‘独处’的。

我也知道您说的‘专注于悲悯而解脱’：就是指一个人，让与悲悯相结合的心，遍满一个方向而住，同样地遍满第二、第三、第四个方向。像这样，向上、向下、横向，在所有地方，对一切众生，让与悲悯相结合的、广大的、无量的、无怨恨的、无恼害的心，遍满整个世界而住。梵天！我就是这样理解您说的‘专注于悲悯而解脱’的。

梵天！但是，我实在不知道您所说的‘腥臭’（杂染）是什么。”

“梵天啊，在人间 什么才是腥臭？

因为我不了解这些 贤者啊，请您现在告诉我；

众生被什么所覆盖 而散发腥臭，

是什么阻碍了他们通往梵界 使他们堕入恶趣？”

“愤怒和妄语 欺骗和背信，

贪婪和傲慢 嫉妒和欲望，

疑惑、恼害他人 贪婪和嗔恚，

骄慢和愚痴；——被这些束缚的人，

他们不能远离腥臭 通往梵界的道路被阻碍，

因而堕入恶趣。”

“我现在理解您所说的腥臭了。因为在家人很难抑制这些，梵天！我愿意从在家生活走向出家（无家）的生活。”

“乔文达啊！去做您认为应该做的事吧！”

☸---------------------------------------------------------------------

Reṇurājaāmantanā

321. “Atha kho, bho, mahāgovindo brāhmaṇo yena reṇu rājā tenupasaṅkami; upasaṅkamitvā reṇuṃ rājānaṃ etadavoca – “aññaṃ dāni bhavaṃ purohitaṃ pariyesatu, yo bhoto rajjaṃ anusāsissati. Icchāmahaṃ, bho, agārasmā anagāriyaṃ pabbajituṃ. Yathā kho pana me sutaṃ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṃ ajjhāvasatā. Pabbajissāmahaṃ, bho, agārasmā anagāriyan”ti.

“Āmantayāmi rājānaṃ, reṇuṃ bhūmipatiṃ ahaṃ;

Tvaṃ pajānassu rajjena, nāhaṃ porohicce rame”.

“Sace te ūnaṃ kāmehi, ahaṃ paripūrayāmi te;

Yo taṃ hiṃsati vāremi, bhūmisenāpati ahaṃ;

Tuvaṃ pitā ahaṃ putto, mā no govinda pājahi” [pājehi (aṭṭhakathāyaṃ saṃvaṇṇitapāṭhantaraṃ)].

“Namatthi ūnaṃ kāmehi, hiṃsitā me na vijjati;

Amanussavaco sutvā, tasmāhaṃ na gahe rame”.

“Amanusso kathaṃvaṇṇo, kiṃ te atthaṃ abhāsatha;

Yañca sutvā jahāsi no, gehe amhe ca kevalī”.

“Upavutthassa me pubbe, yiṭṭhukāmassa me sato;

Aggi pajjalito āsi, kusapattaparitthato”.

“Tato me brahmā pāturahu, brahmalokā sanantano;

So me pañhaṃ viyākāsi, taṃ sutvā na gahe rame”.

“Saddahāmi ahaṃ bhoto, yaṃ tvaṃ govinda bhāsasi;

Amanussavaco sutvā, kathaṃ vattetha aññathā.

“Te taṃ anuvattissāma, satthā govinda no bhavaṃ;

Maṇi yathā veḷuriyo, akāco vimalo subho;

Evaṃ suddhā carissāma, govindassānusāsane”ti.

“‘Sace bhavaṃ govindo agārasmā anagāriyaṃ pabbajissati, mayampi agārasmā anagāriyaṃ pabbajissāma. Atha yā te gati, sā no gati bhavissatī”ti.

☸.....................................................................

四七 那时，大乔文达婆罗门前往热努王那里，到了之后，对热努王这样说：“大王！现在请您寻找其他的国师，来辅佐您的统治吧。大王！我想要从在家生活走向出家（无家）的生活。就像我听梵天所说的腥臭那样，在家人是很难抑制这些的。大王！我想要从在家生活走向出家（无家）的生活。”

“我恳求国王 我向您热努大地之主禀告：

我不再乐于担任 国师之职。

关于统治之事 大王请您自己掌管吧，”

“如果您对欲乐还有不足 我可以满足您；

若有谁想伤害您 我会阻止他，我是您国土的军主；

您是父亲，我是儿子， 乔文达啊，请不要舍弃我们。”

“我的欲乐并非有所不足， 也没有人要加害我；

只因听闻了非人之语， 我才不再乐于在家。”

“那非人是何等模样？ 对您说了什么事情？

您听了他的话之后， 就要舍弃我们和家中的一切。”

“先前我守持布萨， 准备举行祭祀时，

祭坛上火焰燃起， 铺着吉祥草。

那时，从梵界来了一位 永恒的梵天，

他为我解答了疑问， 听了他的话，我不再乐于在家。”

“乔文达啊，我相信您所说的话，

听闻了非人之语， 怎能有别的行为呢？

我们必将追随您， 乔文达啊，您是我们的导师；

如同纯净无瑕、 光辉的吠琉璃宝珠，

我们将如此清净地遵行， 在乔文达的教导下修习。”

“尊者乔文达！如果您从在家生活走向出家（无家）的生活，我们也将从在家生活走向出家（无家）的生活。您去哪里，我们就将去哪里。”

☸---------------------------------------------------------------------

Cha khattiyaāmantanā

322. “Atha kho, bho, mahāgovindo brāhmaṇo yena te cha khattiyā tenupasaṅkami; upasaṅkamitvā te cha khattiye etadavoca – “aññaṃ dāni bhavanto purohitaṃ pariyesantu, yo bhavantānaṃ rajje anusāsissati. Icchāmahaṃ, bho, agārasmā anagāriyaṃ pabbajituṃ. Yathā kho pana me sutaṃ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṃ ajjhāvasatā. Pabbajissāmahaṃ, bho, agārasmā anagāriyan”ti. Atha kho, bho, te cha khattiyā ekamantaṃ apakkamma evaṃ samacintesuṃ – “ime kho brāhmaṇā nāma dhanaluddhā; yaṃnūna mayaṃ mahāgovindaṃ brāhmaṇaṃ dhanena sikkheyyāmā”ti. Te mahāgovindaṃ brāhmaṇaṃ upasaṅkamitvā evamāhaṃsu – “saṃvijjati kho, bho, imesu sattasu rajjesu pahūtaṃ sāpateyyaṃ, tato bhoto yāvatakena attho, tāvatakaṃ āharīyatan”ti. “Alaṃ, bho, mamapidaṃ pahūtaṃ sāpateyyaṃ bhavantānaṃyeva vāhasā. Tamahaṃ sabbaṃ pahāya agārasmā anagāriyaṃ pabbajissāmi. Yathā kho pana me sutaṃ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṃ ajjhāvasatā, pabbajissāmahaṃ, bho, agārasmā anagāriyan”ti. Atha kho, bho, te cha khattiyā ekamantaṃ apakkamma evaṃ samacintesuṃ – “ime kho brāhmaṇā nāma itthiluddhā; yaṃnūna mayaṃ mahāgovindaṃ brāhmaṇaṃ itthīhi sikkheyyāmā”ti. Te mahāgovindaṃ brāhmaṇaṃ upasaṅkamitvā evamāhaṃsu – “saṃvijjanti kho, bho, imesu sattasu rajjesu pahūtā itthiyo, tato bhoto yāvatikāhi attho, tāvatikā ānīyatan”ti. “Alaṃ, bho, mamapimā [mamapitā (ka.), mamapi (sī.)] cattārīsā bhariyā sādisiyo. Tāpāhaṃ sabbā pahāya agārasmā anagāriyaṃ pabbajissāmi. Yathā kho pana me sutaṃ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṃ ajjhāvasatā, pabbajissāmahaṃ, bho, agārasmā anagāriyanti”.

☸.....................................................................

四八 那时，大乔文达婆罗门前往那六位刹帝利（国王）那里，到了之后，对他们这样说：

“诸位尊者！现在请你们寻找其他的国师，来辅佐你们的统治吧。诸位尊者！我想要从在家生活走向出家（无家）的生活。就像我听梵天所说的腥臭那样，在家人是很难抑制这些的。诸位尊者！我想要从在家生活走向出家（无家）的生活。”

那时，六位刹帝利退到一旁，这样商议：“这些婆罗门是贪爱钱财的；我们何不用财物来劝诱大乔文达婆罗门呢？”

他们前往大乔文达婆罗门那里，到了之后，这样说：“尊者！在这七个王国里，有大量的财富，您可以随意取用您需要的数量。”

“诸位尊者！足够了！托你们的福，我已经拥有了大量的财富。我将舍弃这一切，从在家生活走向出家（无家）的生活。就像我听梵天所说的腥臭那样，在家人是很难抑制这些的。诸位尊者！我想要从在家生活走向出家（无家）的生活。”

四九 那时，六位刹帝利又退到一旁，这样商议：“这些婆罗门是贪爱女人的；我们何不用女人来劝诱大乔文达婆罗门呢？”

他们前往大乔文达婆罗门那里，到了之后，这样说：“尊者！在这七个王国里，有许多女人，您可以随意带走您想要的数量。”

“诸位尊者！足够了！我已有四十位门当户对的妻子。我将舍弃她们所有，从在家生活走向出家（无家）的生活。就像我听梵天所说的腥臭那样，在家人是很难抑制这些的。诸位尊者！我想要从在家生活走向出家（无家）的生活。”

☸---------------------------------------------------------------------

323. “Sace bhavaṃ govindo agārasmā anagāriyaṃ pabbajissati, mayampi agārasmā anagāriyaṃ pabbajissāma, atha yā te gati, sā no gati bhavissatīti.

“Sace jahatha kāmāni, yattha satto puthujjano;

Ārambhavho daḷhā hotha, khantibalasamāhitā.

“Esa maggo ujumaggo, esa maggo anuttaro;

Saddhammo sabbhi rakkhito, brahmalokūpapattiyāti.

“Tena hi bhavaṃ govindo satta vassāni āgametu. Sattannaṃ vassānaṃ accayena mayampi agārasmā anagāriyaṃ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti.

“‘Aticiraṃ kho, bho, satta vassāni, nāhaṃ sakkomi, bhavante, satta vassāni āgametuṃ. Ko nu kho pana, bho, jānāti jīvitānaṃ! Gamanīyo samparāyo, mantāyaṃ [mantāya (bahūsu)] boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇaṃ. Yathā kho pana me sutaṃ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṃ ajjhāvasatā, pabbajissāmahaṃ, bho, agārasmā anagāriyan’”ti. “Tena hi bhavaṃ govindo chabbassāni āgametu…pe… pañca vassāni āgametu… cattāri vassāni āgametu… tīṇi vassāni āgametu… dve vassāni āgametu… ekaṃ vassaṃ āgametu, ekassa vassassa accayena mayampi agārasmā anagāriyaṃ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti.

“‘Aticiraṃ kho, bho, ekaṃ vassaṃ, nāhaṃ sakkomi bhavante ekaṃ vassaṃ āgametuṃ. Ko nu kho pana, bho, jānāti jīvitānaṃ! Gamanīyo samparāyo, mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇaṃ. Yathā kho pana me sutaṃ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṃ ajjhāvasatā, pabbajissāmahaṃ, bho, agārasmā anagāriyan”ti. “Tena hi bhavaṃ govindo satta māsāni āgametu, sattannaṃ māsānaṃ accayena mayampi agārasmā anagāriyaṃ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti.

“‘Aticiraṃ kho, bho, satta māsāni, nāhaṃ sakkomi bhavante satta māsāni āgametuṃ. Ko nu kho pana, bho, jānāti jīvitānaṃ. Gamanīyo samparāyo, mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇaṃ. Yathā kho pana me sutaṃ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṃ ajjhāvasatā, pabbajissāmahaṃ, bho, agārasmā anagāriyan”ti.

“‘Tena hi bhavaṃ govindo cha māsāni āgametu…pe… pañca māsāni āgametu… cattāri māsāni āgametu… tīṇi māsāni āgametu… dve māsāni āgametu… ekaṃ māsaṃ āgametu… addhamāsaṃ āgametu, addhamāsassa accayena mayampi agārasmā anagāriyaṃ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti.

“‘Aticiraṃ kho, bho, addhamāso, nāhaṃ sakkomi bhavante addhamāsaṃ āgametuṃ. Ko nu kho pana, bho, jānāti jīvitānaṃ! Gamanīyo samparāyo, mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇaṃ. Yathā kho pana me sutaṃ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṃ ajjhāvasatā, pabbajissāmahaṃ, bho, agārasmā anagāriyan”ti. “Tena hi bhavaṃ govindo sattāhaṃ āgametu, yāva mayaṃ sake puttabhātaro rajjena [rajje (syā.)] anusāsissāma, sattāhassa accayena mayampi agārasmā anagāriyaṃ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti. “Na ciraṃ kho, bho, sattāhaṃ, āgamessāmahaṃ bhavante sattāhan”ti.

☸.....................................................................

五〇 “尊者乔文达！如果您从在家生活走向出家（无家）的生活，我们也将从在家生活走向出家（无家）的生活。您去哪里，我们就将去哪里。”

“如果你们要舍弃凡夫所执着的欲乐，

就应努力精进，保持坚定，具备忍耐与力量，安住于定中。

这就是正直之道，这就是无上之道，

这是善人们守护的正法，能导向梵界重生。”

五一 “既然如此，尊者乔文达！请您等我们七年。七年之后，我们也将从在家生活走向出家（无家）的生活。那时，您去哪里，我们就将去哪里。”

“诸位尊者！七年实在是太长了，我不能等你们七年。谁知道寿命的长短呢！来世是必定要去的，智慧是应当了知的，善业是必须做的，梵行是应当修持的，生者没有不死的。就像我听梵天所说的腥臭那样，在家人是很难抑制这些的。诸位尊者！我想要从在家生活走向出家（无家）的生活。”

五二 “既然如此，尊者乔文达！请您等我们六年吧……（等我们）五年吧……四年吧……三年吧……二年吧……请等我们一年吧。一年之后，我们也将从在家生活走向出家（无家）的生活。那时，您去哪里，我们就将去哪里。”

五三 “诸位尊者！一年实在是太长了，我不能等你们一年。谁知道寿命的长短呢！来世是必定要去的，智慧是应当了知的，善业是必须做的，梵行是应当修持的，生者没有不死的。就像我听梵天所说的腥臭那样，在家人是很难抑制这些的。诸位尊者！我想要从在家生活走向出家（无家）的生活。”

“既然如此，尊者乔文达！请您等我们七个月吧。七个月之后，我们也将从在家生活走向出家（无家）的生活。那时，您去哪里，我们就将去哪里。”

五四 “诸位尊者！七个月实在是太长了，我不能等你们七个月。谁知道寿命的长短呢！来世是必定要去的，智慧是应当了知的，善业是必须做的，梵行是应当修持的，生者没有不死的。就像我听梵天所说的腥臭那样，在家人是很难抑制这些的。诸位尊者！我想要从在家生活走向出家（无家）的生活。”

“既然如此，尊者乔文达！请您等我们六个月吧……（等我们）五个月吧……四个月吧……三个月吧……两个月吧……一个月吧……请等我们半个月吧。半个月之后，我们也将从在家生活走向出家（无家）的生活。那时，您去哪里，我们就将去哪里。”

五五 “诸位尊者！半个月实在是太长了，我不能等你们半个月。谁知道寿命的长短呢！来世是必定要去的，智慧是应当了知的，善业是必须做的，梵行是应当修持的，生者没有不死的。就像我听梵天所说的腥臭那样，在家人是很难抑制这些的。诸位尊者！我想要从在家生活走向出家（无家）的生活。”

“既然如此，尊者乔文达！请您等我们七天吧，以便我们将王国统治之事嘱咐给我们的儿子和兄弟们。七天之后，我们也将从在家生活走向出家（无家）的生活。那时，您去哪里，我们就将去哪里。”

“诸位尊者！七天不算长，我可以等你们七天。”

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Brāhmaṇamahāsālādīnaṃ āmantanā

324. “Atha kho, bho, mahāgovindo brāhmaṇo yena te satta ca brāhmaṇamahāsālā satta ca nhātakasatāni tenupasaṅkami; upasaṅkamitvā te satta ca brāhmaṇamahāsāle satta ca nhātakasatāni etadavoca – “aññaṃ dāni bhavanto ācariyaṃ pariyesantu, yo bhavantānaṃ mante vācessati. Icchāmahaṃ, bho, agārasmā anagāriyaṃ pabbajituṃ. Yathā kho pana me sutaṃ brahmuno āmagandhe bhāsamānassa. Te na sunimmadayā agāraṃ ajjhāvasatā, pabbajissāmahaṃ, bho, agārasmā anagāriyan”ti. “Mā bhavaṃ govindo agārasmā anagāriyaṃ pabbaji. Pabbajjā, bho, appesakkhā ca appalābhā ca; brahmaññaṃ mahesakkhañca mahālābhañcā”ti. “Mā bhavanto evaṃ avacuttha – “pabbajjā appesakkhā ca appalābhā ca, brahmaññaṃ mahesakkhañca mahālābhañcā”ti. Ko nu kho, bho, aññatra mayā mahesakkhataro vā mahālābhataro vā! Ahañhi, bho, etarahi rājāva raññaṃ brahmāva brāhmaṇānaṃ [brahmānaṃ (sī. pī. ka.)] devatāva gahapatikānaṃ. Tamahaṃ sabbaṃ pahāya agārasmā anagāriyaṃ pabbajissāmi. Yathā kho pana me sutaṃ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṃ ajjhāvasatā. Pabbajissāmahaṃ, bho, agārasmā anagāriyan”ti. “Sace bhavaṃ govindo agārasmā anagāriyaṃ pabbajissati, mayampi agārasmā anagāriyaṃ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti.

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五六 那时，大乔文达婆罗门前往那七位富有的婆罗门大户和七百位学完吠陀的婆罗门那里，到了之后，对那七位婆罗门大户和七百位学完吠陀的婆罗门这样说：

“诸位尊者！现在请你们寻找其他的老师来教导你们真言吧。诸位尊者！我想要从在家生活走向出家（无家）的生活。就像我听梵天所说的腥臭那样，在家人是很难抑制这些的。诸位尊者！我想要从在家生活走向出家（无家）的生活。”

“尊者乔文达！请不要从在家生活走向出家（无家）的生活。出家生活权力小、收益少；婆罗门身份权力大、收益多啊。”

“诸位尊者！请不要这样说：‘出家生活权力小、收益少，婆罗门身份权力大、收益多。’诸位尊者！除了我，还有谁比我更有权力、更有收益呢？我现在简直是诸王之王，婆罗门中的梵天，家主中的天神。我将舍弃这一切，从在家生活走向出家（无家）的生活。就像我听梵天所说的腥臭那样，在家人是很难抑制这些的。诸位尊者！我想要从在家生活走向出家（无家）的生活。”

“尊者乔文达！如果您从在家生活走向出家（无家）的生活，我们也将从在家生活走向出家（无家）的生活。您去哪里，我们就将去哪里。”

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Bhariyānaṃ āmantanā

325. “Atha kho, bho, mahāgovindo brāhmaṇo yena cattārīsā bhariyā sādisiyo tenupasaṅkami; upasaṅkamitvā cattārīsā bhariyā sādisiyo etadavoca – “yā bhotīnaṃ icchati, sakāni vā ñātikulāni gacchatu aññaṃ vā bhattāraṃ pariyesatu. Icchāmahaṃ, bhotī, agārasmā anagāriyaṃ pabbajituṃ. Yathā kho pana me sutaṃ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṃ ajjhāvasatā. Pabbajissāmahaṃ, bhotī, agārasmā anagāriyan”ti. “Tvaññeva no ñāti ñātikāmānaṃ, tvaṃ pana bhattā bhattukāmānaṃ. Sace bhavaṃ govindo agārasmā anagāriyaṃ pabbajissati, mayampi agārasmā anagāriyaṃ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti.

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五七 那时，大乔文达婆罗门前往他那四十位门当户对的妻子那里，到了之后，对她们这样说：“夫人们！你们当中谁愿意，可以回到自己的娘家去，或者另寻丈夫。夫人们！我想要从在家生活走向出家（无家）的生活。就像我听梵天所说的腥臭那样，在家人是很难抑制这些的。夫人们！我想要从在家生活走向出家（无家）的生活。”

“对我们这些盼望亲人的人来说，您就是我们的亲人；对我们这些盼望丈夫的人来说，您就是我们的丈夫。尊者乔文达！如果您从在家生活走向出家（无家）的生活，我们也将从在家生活走向出家（无家）的生活。您去哪里，我们就将去哪里。”

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Mahāgovindapabbajjā

326. “Atha kho, bho, mahāgovindo brāhmaṇo tassa sattāhassa accayena kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbaji. Pabbajitaṃ pana mahāgovindaṃ brāhmaṇaṃ satta ca rājāno khattiyā muddhāvasittā satta ca brāhmaṇamahāsālā satta ca nhātakasatāni cattārīsā ca bhariyā sādisiyo anekāni ca khattiyasahassāni anekāni ca brāhmaṇasahassāni anekāni ca gahapatisahassāni anekehi ca itthāgārehi itthiyo kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā mahāgovindaṃ brāhmaṇaṃ agārasmā anagāriyaṃ pabbajitaṃ anupabbajiṃsu. Tāya sudaṃ, bho, parisāya parivuto mahāgovindo brāhmaṇo gāmanigamarājadhānīsu cārikaṃ carati. Yaṃ kho pana, bho, tena samayena mahāgovindo brāhmaṇo gāmaṃ vā nigamaṃ vā upasaṅkamati, tattha rājāva hoti raññaṃ, brahmāva brāhmaṇānaṃ, devatāva gahapatikānaṃ. Tena kho pana samayena manussā khipanti vā upakkhalanti vā te evamāhaṃsu – “namatthu mahāgovindassa brāhmaṇassa, namatthu satta purohitassā’”ti.

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五八 那时，大乔文达婆罗门过了七天之后，剃除须发，穿上袈裟，从在家生活走向出家（无家）的生活。随着大乔文达婆罗门出家，那七位刹帝利灌顶王、七位婆罗门大户、七百位学完吠陀的婆罗门、四十位门当户对的妻子、数千刹帝利、数千婆罗门、数千家主，以及来自许多后宫的众多妇女，也都剃除须发，穿上袈裟，追随大乔文达婆罗门出家了。大乔文达婆罗门被这群会众围绕着，在村庄、市镇和都城中游行。那时，大乔文达婆罗门无论去到哪个村庄或市镇，在那里他都成为诸王之王，婆罗门中的梵天，家主中的天神。那时，人们打喷嚏或绊倒时，都会这样说：“礼敬大乔文达婆罗门！礼敬七王的国师！”

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327. “Mahāgovindo, bho, brāhmaṇo mettāsahagatena cetasā ekaṃ disaṃ pharitvā vihāsi, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā vihāsi. Karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā…pe… abyāpajjena pharitvā vihāsi sāvakānañca brahmalokasahabyatāya maggaṃ desesi.

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五九 大乔文达婆罗门让与慈心相结合的心，遍满一个方向而住，同样地遍满第二、第三、第四个方向。像这样，向上、向下、横向，在所有地方，对一切众生，让与慈心相结合的、广大的、无量的、无怨恨的、无恼害的心，遍满整个世界而住。（他）让与悲心相结合的心……（他）让与喜心相结合的心……（他）让与舍心相结合的心……遍满整个世界而住。并且为弟子们开示了得与梵天为伴的道路。

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328. “Ye kho pana, bho, tena samayena mahāgovindassa brāhmaṇassa sāvakā sabbena sabbaṃ sāsanaṃ ājāniṃsu. Te kāyassa bhedā paraṃ maraṇā sugatiṃ brahmalokaṃ upapajjiṃsu. Ye na sabbena sabbaṃ sāsanaṃ ājāniṃsu, te kāyassa bhedā paraṃ maraṇā appekacce paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjiṃsu; appekacce nimmānaratīnaṃ devānaṃ sahabyataṃ upapajjiṃsu; appekacce tusitānaṃ devānaṃ sahabyataṃ upapajjiṃsu; appekacce yāmānaṃ devānaṃ sahabyataṃ upapajjiṃsu; appekacce tāvatiṃsānaṃ devānaṃ sahabyataṃ upapajjiṃsu; appekacce cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjiṃsu; ye sabbanihīnaṃ kāyaṃ paripūresuṃ te gandhabbakāyaṃ paripūresuṃ. Iti kho, bho [pana (syā. ka.)], sabbesaṃyeva tesaṃ kulaputtānaṃ amoghā pabbajjā ahosi avañjhā saphalā saudrayā’”ti.

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六〇 那时，大乔文达婆罗门的弟子中，凡是完全领会了他的教导的人，他们身体坏灭、死亡之后，都往生到善趣的梵天世界。那些未能完全领会教导的人，他们身体坏灭、死亡之后，有的往生与他化自在天的天神为伴，有的往生与化乐天的天神为伴，有的往生与兜率天的天神为伴，有的往生与夜摩天的天神为伴，有的往生与忉利天（三十三天）的天神为伴，有的往生与四大王天的天神为伴；而那些成就最低的，也圆满了干达婆（香阴神）之身。

像这样，所有那些善男子的出家，都是有益的、并非徒劳，是富有成果、带来善报的。”

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329. “Sarati taṃ bhagavā”ti? “Sarāmahaṃ, pañcasikha. Ahaṃ tena samayena mahāgovindo brāhmaṇo ahosiṃ. Ahaṃ tesaṃ sāvakānaṃ brahmalokasahabyatāya maggaṃ desesiṃ. Taṃ kho pana me, pañcasikha, brahmacariyaṃ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva brahmalokūpapattiyā.

Idaṃ kho pana me, pañcasikha, brahmacariyaṃ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. Katamañca taṃ, pañcasikha, brahmacariyaṃ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati? Ayameva ariyo aṭṭhaṅgiko maggo. Seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Idaṃ kho taṃ, pañcasikha, brahmacariyaṃ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.

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六一 [五髻问道：] “世尊还记得这件事吗？”

[世尊答道：] “五髻！我记得。那时，我就是大乔文达婆罗门。我为那些弟子们开示了得与梵天为伴的道路。但是，五髻！那时的梵行，并不能导向厌离、离欲、寂灭、平静、神通、正觉、涅槃，仅仅能达到投生梵天世界而已。

而我现在的梵行，五髻！是完全导向厌离、离欲、寂灭、平静、神通、正觉、涅槃的。这是什么呢？就是这神圣的八正道，即：正见、正思维、正语、正业、正命、正精进、正念、正定。五髻！这梵行，才是完全导向厌离、离欲、寂灭、平静、神通、正觉、涅槃的。

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330. “Ye kho pana me, pañcasikha, sāvakā sabbena sabbaṃ sāsanaṃ ājānanti, te āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti; ye na sabbena sabbaṃ sāsanaṃ ājānanti, te pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā honti tattha parinibbāyino anāvattidhammā tasmā lokā. Ye na sabbena sabbaṃ sāsanaṃ ājānanti, appekacce tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmino honti sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissanti [karonti (sī. pī.)]. Ye na sabbena sabbaṃ sāsanaṃ ājānanti, appekacce tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā honti avinipātadhammā niyatā sambodhiparāyaṇā. Iti kho, pañcasikha, sabbesaṃyeva imesaṃ kulaputtānaṃ amoghā pabbajjā [pabbajā ahosi (ka.)] avañjhā saphalā saudrayā”ti.

Idamavoca bhagavā. Attamano pañcasikho gandhabbaputto bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyīti.

Mahāgovindasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

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六二 五髻！我的弟子中，凡是完全领会了教导的人，他们通过灭尽诸漏，就在现世中亲身证悟并安住于无漏的心解脱、慧解脱。那些未能完全领会教导的人，有的通过断除五下分结，成为化生者，在那里（色界或无色界）般涅槃，不再返回这个世界（欲界）。又非十分了解一切法者，有的通过断除三结，并减轻贪、嗔、痴，成为一来（斯陀含），只需再来此世间一次，就能灭尽诸苦。又非十分了解一切法者，有的通过断除三结，成为入流（须陀洹），不堕恶趣法，决定趋向正觉。五髻！像这样，所有这些善男子的出家，都是有益的、并非徒劳，是富有成果、带来善报的。”

世尊说完这番话。干达婆子五髻心满意足，欢喜地随喜世尊所说的话，向世尊行礼，右绕三匝后，就在那里消失了。

《大乔文达经》终（第六）。

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.13 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【1】Dīghanikāya 长部经典 (DN 1-34, 1360)/《2》Mahāvaggapāḷi 大品 (DN 14-23, 1-441)”

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【经名】 7. Mahāsamayasutta 大会经 (DN 20, 331-343)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Mahāsamayasuttaṃ

331. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ mahāvane mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi sabbeheva arahantehi; dasahi ca lokadhātūhi devatā yebhuyyena sannipatitā honti bhagavantaṃ dassanāya bhikkhusaṅghañca. Atha kho catunnaṃ suddhāvāsakāyikānaṃ devatānaṃ [devānaṃ (sī. syā. pī.)] etadahosi – “ayaṃ kho bhagavā sakkesu viharati kapilavatthusmiṃ mahāvane mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi sabbeheva arahantehi; dasahi ca lokadhātūhi devatā yebhuyyena sannipatitā honti bhagavantaṃ dassanāya bhikkhusaṅghañca. Yaṃnūna mayampi yena bhagavā tenupasaṅkameyyāma; upasaṅkamitvā bhagavato santike paccekaṃ gāthaṃ [paccekagāthaṃ (sī. syā. pī.), paccekagāthā (ka. sī.)] bhāseyyāmā”ti.

332. Atha kho tā devatā seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya pasāritaṃ vā bāhaṃ samiñjeyya, evameva suddhāvāsesu devesu antarahitā bhagavato purato pāturahesuṃ. Atha kho tā devatā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho ekā devatā bhagavato santike imaṃ gāthaṃ abhāsi –

“Mahāsamayo pavanasmiṃ, devakāyā samāgatā;

Āgatamha imaṃ dhammasamayaṃ, dakkhitāye aparājitasaṅghan”ti.

Atha kho aparā devatā bhagavato santike imaṃ gāthaṃ abhāsi –

“Tatra bhikkhavo samādahaṃsu, cittamattano ujukaṃ akaṃsu [ujukamakaṃsu (sī. syā. pī.)];

Sārathīva nettāni gahetvā, indriyāni rakkhanti paṇḍitā”ti.

Atha kho aparā devatā bhagavato santike imaṃ gāthaṃ abhāsi –

“Chetvā khīlaṃ chetvā palighaṃ, indakhīlaṃ ūhacca [uhacca (ka.)] manejā;

Te caranti suddhā vimalā, cakkhumatā sudantā susunāgā”ti.

Atha kho aparā devatā bhagavato santike imaṃ gāthaṃ abhāsi –

“Yekeci buddhaṃ saraṇaṃ gatāse, na te gamissanti apāyabhūmiṃ;

Pahāya mānusaṃ dehaṃ, devakāyaṃ paripūressantī”ti.

Devatāsannipātā

333. Atha kho bhagavā bhikkhū āmantesi – “yebhuyyena, bhikkhave, dasasu lokadhātūsu devatā sannipatitā honti [( ) sī. ipotthakesu natthi], tathāgataṃ dassanāya bhikkhusaṅghañca. Yepi te, bhikkhave, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, tesampi bhagavantānaṃ etaṃparamāyeva [etaparamāyeva (sī. syā. pī.)] devatā sannipatitā ahesuṃ seyyathāpi mayhaṃ etarahi. Yepi te, bhikkhave, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, tesampi bhagavantānaṃ etaṃparamāyeva devatā sannipatitā bhavissanti seyyathāpi mayhaṃ etarahi. Ācikkhissāmi, bhikkhave, devakāyānaṃ nāmāni; kittayissāmi, bhikkhave, devakāyānaṃ nāmāni; desessāmi, bhikkhave, devakāyānaṃ nāmāni. Taṃ suṇātha, sādhukaṃ manasikarotha, bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.

334. Bhagavā etadavoca –

“Silokamanukassāmi, yattha bhummā tadassitā;

Ye sitā girigabbharaṃ, pahitattā samāhitā.

“Puthūsīhāva sallīnā, lomahaṃsābhisambhuno;

Odātamanasā suddhā, vippasannamanāvilā” [vippasannāmanāvilā (pī. ka.)].

Bhiyyo pañcasate ñatvā, vane kāpilavatthave;

Tato āmantayī satthā, sāvake sāsane rate.

“Devakāyā abhikkantā, te vijānātha bhikkhavo”;

Te ca ātappamakaruṃ, sutvā buddhassa sāsanaṃ.

Tesaṃ pāturahu ñāṇaṃ, amanussānadassanaṃ;

Appeke satamaddakkhuṃ, sahassaṃ atha sattariṃ.

Sataṃ eke sahassānaṃ, amanussānamaddasuṃ;

Appekenantamaddakkhuṃ, disā sabbā phuṭā ahuṃ.

Tañca sabbaṃ abhiññāya, vavatthitvāna [vavakkhitvāna (sī. syā. pī.), avekkhitvāna (ṭīkā)] cakkhumā;

Tato āmantayī satthā, sāvake sāsane rate.

“Devakāyā abhikkantā, te vijānātha bhikkhavo;

Ye vohaṃ kittayissāmi, girāhi anupubbaso.

335.“Sattasahassā te yakkhā, bhummā kāpilavatthavā.

Iddhimanto jutimanto, vaṇṇavanto yasassino;

Modamānā abhikkāmuṃ, bhikkhūnaṃ samitiṃ vanaṃ.

“Chasahassā hemavatā, yakkhā nānattavaṇṇino;

Iddhimanto jutīmanto [jutīmanto (sī. pī.)], vaṇṇavanto yasassino;

Modamānā abhikkāmuṃ, bhikkhūnaṃ samitiṃ vanaṃ.

“Sātāgirā tisahassā, yakkhā nānattavaṇṇino;

Iddhimanto jutimanto, vaṇṇavanto yasassino;

Modamānā abhikkāmuṃ, bhikkhūnaṃ samitiṃ vanaṃ.

“Iccete soḷasasahassā, yakkhā nānattavaṇṇino;

Iddhimanto jutimanto, vaṇṇavanto yasassino;

Modamānā abhikkāmuṃ, bhikkhūnaṃ samitiṃ vanaṃ.

“Vessāmittā pañcasatā, yakkhā nānattavaṇṇino;

Iddhimanto jutimanto, vaṇṇavanto yasassino;

Modamānā abhikkāmuṃ, bhikkhūnaṃ samitiṃ vanaṃ.

“Kumbhīro rājagahiko, vepullassa nivesanaṃ;

Bhiyyo naṃ satasahassaṃ, yakkhānaṃ payirupāsati;

Kumbhīro rājagahiko, sopāgā samitiṃ vanaṃ.

336.“Purimañca disaṃ rājā, dhataraṭṭho pasāsati.

Gandhabbānaṃ adhipati, mahārājā yasassiso.

“Puttāpi tassa bahavo, indanāmā mahabbalā;

Iddhimanto jutimanto, vaṇṇavanto yasassino;

Modamānā abhikkāmuṃ, bhikkhūnaṃ samitiṃ vanaṃ.

“Dakkhiṇañca disaṃ rājā, virūḷho taṃ pasāsati [tappasāsati (syā.)];

Kumbhaṇḍānaṃ adhipati, mahārājā yasassiso.

“Puttāpi tassa bahavo, indanāmā mahabbalā;

Iddhimanto jutimanto, vaṇṇavanto yasassino;

Modamānā abhikkāmuṃ, bhikkhūnaṃ samitiṃ vanaṃ.

“Pacchimañca disaṃ rājā, virūpakkho pasāsati;

Nāgānañca adhipati, mahārājā yasassiso.

“Puttāpi tassa bahavo, indanāmā mahabbalā;

Iddhimanto jutimanto, vaṇṇavanto yasassino;

Modamānā abhikkāmuṃ, bhikkhūnaṃ samitiṃ vanaṃ.

“Uttarañca disaṃ rājā, kuvero taṃ pasāsati;

Yakkhānañca adhipati, mahārājā yasassiso.

“Puttāpi tassa bahavo, indanāmā mahabbalā;

Iddhimanto jutimanto, vaṇṇavanto yasassino;

Modamānā abhikkāmuṃ, bhikkhūnaṃ samitiṃ vanaṃ.

“Purimaṃ disaṃ dhataraṭṭho, dakkhiṇena virūḷhako;

Pacchimena virūpakkho, kuvero uttaraṃ disaṃ.

“Cattāro te mahārājā, samantā caturo disā;

Daddallamānā [daddaḷhamānā (ka.)] aṭṭhaṃsu, vane kāpilavatthave.

337.“Tesaṃ māyāvino dāsā, āguṃ [āgū (syā.), āgu (sī. pī.) evamuparipi] vañcanikā saṭhā.

Māyā kuṭeṇḍu viṭeṇḍu [veṭeṇḍu (sī. syā. pī.)], viṭucca [viṭū ca (syā.)] viṭuṭo saha.

“Candano kāmaseṭṭho ca, kinnighaṇḍu [kinnughaṇḍu (sī. syā. pī.)] nighaṇḍu ca;

Panādo opamañño ca, devasūto ca mātali.

“Cittaseno ca gandhabbo, naḷorājā janesabho [janosabho (syā.)];

Āgā pañcasikho ceva, timbarū sūriyavaccasā [suriyavaccasā (sī. pī.)].

“Ete caññe ca rājāno, gandhabbā saha rājubhi;

Modamānā abhikkāmuṃ, bhikkhūnaṃ samitiṃ vanaṃ.

338.“Athāguṃ nāgasā nāgā, vesālā sahatacchakā.

Kambalassatarā āguṃ, pāyāgā saha ñātibhi.

“Yāmunā dhataraṭṭhā ca, āgū nāgā yasassino;

Erāvaṇo mahānāgo, sopāgā samitiṃ vanaṃ.

“Ye nāgarāje sahasā haranti, dibbā dijā pakkhi visuddhacakkhū;

Vehāyasā [vehāsayā (sī. pī.)] te vanamajjhapattā, citrā supaṇṇā iti tesa nāmaṃ.

“Abhayaṃ tadā nāgarājānamāsi, supaṇṇato khemamakāsi buddho;

Saṇhāhi vācāhi upavhayantā, nāgā supaṇṇā saraṇamakaṃsu buddhaṃ.

339.“Jitā vajirahatthena, samuddaṃ asurāsitā.

Bhātaro vāsavassete, iddhimanto yasassino.

“Kālakañcā mahābhismā [kālakañjā mahābhiṃsā (sī. pī.)], asurā dānaveghasā;

Vepacitti sucitti ca, pahārādo namucī saha.

“Satañca baliputtānaṃ, sabbe verocanāmakā;

Sannayhitvā balisenaṃ [balīsenaṃ (syā.)], rāhubhaddamupāgamuṃ;

Samayodāni bhaddante, bhikkhūnaṃ samitiṃ vanaṃ.

340.“Āpo ca devā pathavī, tejo vāyo tadāgamuṃ.

Varuṇā vāraṇā [vāruṇā (syā.)] devā, somo ca yasasā saha.

“Mettā karuṇā kāyikā, āguṃ devā yasassino;

Dasete dasadhā kāyā, sabbe nānattavaṇṇino.

“Iddhimanto jutimanto, vaṇṇavanto yasassino;

Modamānā abhikkāmuṃ, bhikkhūnaṃ samitiṃ vanaṃ.

“Veṇḍudevā sahali ca [veṇhūca devā sahalīca (sī. pī.)], asamā ca duve yamā;

Candassūpanisā devā, candamāguṃ purakkhatvā.

“Sūriyassūpanisā [suriyassūpanisā (sī. syā. pī.)] devā, sūriyamāguṃ purakkhatvā;

Nakkhattāni purakkhatvā, āguṃ mandavalāhakā.

“Vasūnaṃ vāsavo seṭṭho, sakkopāgā purindado;

Dasete dasadhā kāyā, sabbe nānattavaṇṇino.

“Iddhimanto jutimanto, vaṇṇavanto yasassino;

Modamānā abhikkāmuṃ, bhikkhūnaṃ samitiṃ vanaṃ.

“Athāguṃ sahabhū devā, jalamaggisikhāriva;

Ariṭṭhakā ca rojā ca, umāpupphanibhāsino.

“Varuṇā sahadhammā ca, accutā ca anejakā;

Sūleyyarucirā āguṃ, āguṃ vāsavanesino;

Dasete dasadhā kāyā, sabbe nānattavaṇṇino.

“Iddhimanto jutimanto, vaṇṇavanto yasassino;

Modamānā abhikkāmuṃ, bhikkhūnaṃ samitiṃ vanaṃ.

“Samānā mahāsamanā, mānusā mānusuttamā;

Khiḍḍāpadosikā āguṃ, āguṃ manopadosikā.

“Athāguṃ harayo devā, ye ca lohitavāsino;

Pāragā mahāpāragā, āguṃ devā yasassino;

Dasete dasadhā kāyā, sabbe nānattavaṇṇino.

“Iddhimanto jutimanto, vaṇṇavanto yasassino;

Modamānā abhikkāmuṃ, bhikkhūnaṃ samitiṃ vanaṃ.

“Sukkā karambhā [karumhā (sī. syā. pī.)] aruṇā, āguṃ veghanasā saha;

Odātagayhā pāmokkhā, āguṃ devā vicakkhaṇā.

“Sadāmattā hāragajā, missakā ca yasassino;

Thanayaṃ āga pajjunno, yo disā abhivassati.

“Dasete dasadhā kāyā, sabbe nānattavaṇṇino;

Iddhimanto jutimanto, vaṇṇavanto yasassino;

Modamānā abhikkāmuṃ, bhikkhūnaṃ samitiṃ vanaṃ.

“Khemiyā tusitā yāmā, kaṭṭhakā ca yasassino;

Lambītakā lāmaseṭṭhā, jotināmā ca āsavā;

Nimmānaratino āguṃ, athāguṃ paranimmitā.

“Dasete dasadhā kāyā, sabbe nānattavaṇṇino;

Iddhimanto jutimanto, vaṇṇavanto yasassino;

Modamānā abhikkāmuṃ, bhikkhūnaṃ samitiṃ vanaṃ.

“Saṭṭhete devanikāyā, sabbe nānattavaṇṇino;

Nāmanvayena āgacchuṃ [āgañchuṃ (sī. syā. pī.)], ye caññe sadisā saha.

“‘Pavuṭṭhajātimakhilaṃ [pavutthajātiṃ akhilaṃ (sī. pī.)], oghatiṇṇamanāsavaṃ;

Dakkhemoghataraṃ nāgaṃ, candaṃva asitātigaṃ’.

341.“Subrahmā paramatto ca [paramattho ca (ka.)], puttā iddhimato saha.

Sanaṅkumāro tisso ca, sopāga samitiṃ vanaṃ.

“Sahassaṃ brahmalokānaṃ, mahābrahmābhitiṭṭhati;

Upapanno jutimanto, bhismākāyo yasassiso.

“Dasettha issarā āguṃ, paccekavasavattino;

Tesañca majjhato āga, hārito parivārito.

342.“Te ca sabbe abhikkante, sainde [sinde (syā.)] deve sabrahmake.

Mārasenā abhikkāmi, passa kaṇhassa mandiyaṃ.

“‘Etha gaṇhatha bandhatha, rāgena baddhamatthu vo;

Samantā parivāretha, mā vo muñcittha koci naṃ’.

“Iti tattha mahāseno, kaṇho senaṃ apesayi;

Pāṇinā talamāhacca, saraṃ katvāna bheravaṃ.

“Yathā pāvussako megho, thanayanto savijjuko; +

Tadā so paccudāvatti, saṅkuddho asayaṃvase [asayaṃvasī (sī. pī.)].

343. Tañca sabbaṃ abhiññāya, vavatthitvāna cakkhumā.

Tato āmantayī satthā, sāvake sāsane rate.

“Mārasenā abhikkantā, te vijānātha bhikkhavo;

Te ca ātappamakaruṃ, sutvā buddhassa sāsanaṃ;

Vītarāgehi pakkāmuṃ, nesaṃ lomāpi iñjayuṃ.

“‘Sabbe vijitasaṅgāmā, bhayātītā yasassino;

Modanti saha bhūtehi, sāvakā te janesutā”ti.

Mahāsamayasuttaṃ niṭṭhitaṃ sattamaṃ.

☸---------------------------------------------------------------------

二十 大会经

一 如是我闻。一时，世尊与五百位大比丘僧众——他们全都是阿罗汉——一起住在释迦族的迦毗罗卫城大林园中。并且，十方世界的大多数天神都聚集前来，想要拜见世尊和比丘僧团。

二 当时，有四位净居天的天神想到：“这位世尊现在正与五百位大比丘僧众——他们全都是阿罗汉——一起住在释迦族的迦毗罗卫城大林园中。并且，十方世界的大多数天神都聚集前来，想要拜见世尊和比丘僧团。我们何不也去世尊那里？去了之后，在世尊面前各自诵一首偈颂呢？”

三 于是，那些天神，就像有力量的男子伸直弯曲的手臂，或弯曲伸直的手臂那样迅速，从净居天消失，出现在世尊面前。那时，那些天神向世尊行礼后，站在一旁。站在一旁的一位天神，在世尊面前诵出这首偈颂：

“盛大的集会在林中召开，

诸天神众已汇聚；

我们前来参加这次法的集会，

为见不败的僧团。”

那时，另一位天神在世尊面前诵出这首偈颂：

“这里的比丘们已集中意念，

使自己的心正直；

如同马车夫紧握缰绳，

贤者们守护着感官。”

那时，又一位天神在世尊面前诵出这首偈颂：

“斩断了门闩，切断了横杠，

拔除了界桩，不再动摇；

他们清净无垢地游方，

由具眼者善调伏，

如年轻的龙象。”

接着，另一位天神在世尊面前诵出这首偈颂：

“凡是皈依佛陀的人，

他们将不会去往恶趣；

舍弃人的身体后，

将圆满天神的身体。”

四 那时，世尊对比丘们说：

“诸比丘！十方世界的大多数天神都聚集前来，为要拜见如来和比丘僧团。诸比丘！过去世的任何阿罗汉、正等觉者，也曾有同样多的天神聚集来拜见那些世尊，就像现在为我而来一样。诸比丘！未来世的任何阿罗汉、正等觉者，也将会有同样多的天神聚集来拜见那些世尊，就像现在为我而来一样。诸比丘！我将为你们解说天神众类的名称；诸比丘！我将为你们诵念天神众类的名称；诸比丘！我将为你们开示天神众类的名称。你们仔细听，好好地放在心上，我说了。”

那些比丘回答世尊：“是的，世尊。”

世尊这样说道：

五 “我将诵出诗偈：

凡地居天神所依止处，

那些安住于山洞者，

自我策励，善入禅定。

众多如狮子般隐居，

克服了毛骨悚然，

心意洁白、清净、明朗、无有浊秽。

了知在迦毗罗卫林中，

有超过五百位（弟子）后，

导师于是对喜爱教诫的弟子们

说道：“天神众类已前来，

比丘们，你们要辨识他们。”

他们听闻佛陀的教言后，

便开始努力精进。

六 他们生起了看见非人的智见。

有的看见一百，有的一千，

有的七十（千）。

有的看见了

十万非人。

有的看见了无量的（非人），

遍满所有方向。

具眼者完全了知这一切后，

审视之后，导师对

喜爱教诫的弟子们

立即说道：

“天神众类已前来，

比丘们，你们要辨识他们。

我将按顺序用言语

为你们诵念他们。

七 有七千位迦毗罗卫的

地居夜叉，

具神通，有光明，

有美貌，有名声，

欢喜地前来

比丘们的林园集会。

有六千位雪山夜叉，

容色各异；

具神通，有光明，

有美貌，有名声，

欢喜地前来

比丘们的林园集会。

有三千位娑多山夜叉，

容色各异；

具神通，有光明，

有美貌，有名声，

欢喜地前来

比丘们的林园集会。

总共这些一万六千位夜叉，

容色各异；

具神通，有光明，

有美貌，有名声，

欢喜地前来

比丘们的林园集会。

八 有五百位毗湿vāmitra夜叉，

容色各异；

具神通，有光明，

有美貌，有名声，

欢喜地前来

比丘们的林园集会。

王舍城的金毗罗（夜叉），

毗富罗山的居民；

有超过十万的夜叉侍奉他；

王舍城的金毗罗，

他也来到了林园集会。

九 东方由持国天王

统治，

他是干达婆的统领，

声名卓著的大王。

他的众多儿子，都名为‘因陀罗’，

有大威力，

具神通，有光明，

有美貌，有名声，

欢喜地前来

比丘们的林园集会。

南方由增长天王

统治，

他是鸠槃荼的统领，

声名卓著的大王。

他的众多儿子，都名为‘因陀罗’，

有大威力，

具神通，有光明，

有美貌，有名声，

欢喜地前来

比丘们的林园集会。

西方由广目天王

统治，

他是诸龙的统领，

声名卓著的大王。

他的众多儿子，都名为‘因陀罗’，

有大威力，

具神通，有光明，

有美貌，有名声，

欢喜地前来

比丘们的林园集会。

北方由多闻天王俱毗罗

统治，

他是夜叉的统领，

声名卓著的大王。

他的众多儿子，都名为‘因陀罗’，

有大威力，

具神通，有光明，

有美貌，有名声，

欢喜地前来

比丘们的林园集会。

东方是持国天王，

南方是增长天王，

西方是广目天王，

北方是俱毗罗天王。

这四大天王，光芒四射地

站立在迦毗罗卫林园的四周。

一〇 他们的仆从也来了，

狡猾、欺诈、虚伪：

俱ṭeṇḍu、维ṭeṇḍu、

维ṭucca 和 维ṭuṭa 一同前来。

还有 Candana、Kāmaseṭṭha、

Kinnughaṇḍu 和 Nighaṇḍu；

Panāda、Opamañña，

以及天神的御者 Mātali。

干达婆王 Cittasena、

国王 Naḷa、Janesabha、

Pañcasikha 也来了，还有 Timbarū

和 Sūriyavaccasā（太阳光辉女神）。

这些以及其他的国王们，

干达婆连同国王们，

欢喜地前来

比丘们的林园集会。

一一 接着，Nāgasā 的龙来了，

还有毗舍离的龙和 Tacchakā 龙。

Kambala 和 Assatara 龙也来了，

还有 Pāyāga 龙和他们的亲族一同前来。

Yamunā 龙和 Dhataraṭṭha 族的

著名龙族也来了。

大龙 Erāvaṇa，

他也来到了林园集会。

那些能迅速攫走龙王的、

天生的、有翼的、净眼的鸟（金翅鸟），

它们从空中飞到林中；

它们被称为 Citrā Supaṇṇā（多彩金翅鸟）。

那时龙王们无所畏惧，

佛陀使他们免于金翅鸟的威胁而得安稳。

龙和金翅鸟用温柔的言语

互相呼唤，皈依了佛陀。

一二 被金刚手（帝释天）打败后，

居住在大海里的阿修罗，

他们是 Vāsava（帝释天）的兄弟，

具神通，有名声。

Kālakañjā 族的、大可畏的阿修罗

Dānaveghasā，

Vepacitti 和 Sucitti，

Pahārāda 和 Namucī 一同前来。

还有 Bali 的一百个儿子，

全都名为 Veroca，

他们集结了 Bali 的军队，

前来 Rāhubhadda（罗睺）处（说）：

“尊者，现在是时候了，

（去）比丘们的林园集会吧！”

一三 水、地、火、风（四大元素）的

天神那时也来了。

Varuṇa 天神、Vāraṇa 天神，

以及 Soma 和 Yasasā 一同前来。

慈（Mettā）和悲（Karuṇā）所生的

天神也来了，这些有名声的天神。

这十组，十类的天神群体，

全都容色各异，

具神通，有光明，

有美貌，有名声，

欢喜地前来

比丘们的林园集会。

一四 Veṇhū 天神、Sahalī 天神、

Asamā 和 Yama（阎摩）这对双子天神。

侍奉月亮的天神们，

以月亮（Canda）为首前来。

侍奉太阳的天神们，

以太阳（Sūriya）为首前来。

以星辰（Nakkhattāni）为首，

Mandavalāhakā（行云）天神前来。

Vasu（婆薮）众中的最胜者，

统治者 Sakka（释提桓因）——

Purindada（城堡破坏者）也来了。

这十组，十类的天神群体，

全都容色各异，

具神通，有光明，

有美貌，有名声，

欢喜地前来

比丘们的林园集会。

一五 接着 Sahabhū 天神来了，

像燃烧的火焰。

Ariṭṭhakā 和 Rojā 天神，

（身色）如深红色的木槿花。

Varuṇā 和 Sahadhammā 天神，

Accutā 和 Anejakā 天神。

Sūleyya 和 Rucirā 天神来了，

Vāsavanesī 天神也来了。

这十组，十类的天神群体，

全都容色各异，

具神通，有光明，

有美貌，有名声，

欢喜地前来

比丘们的林园集会。

一六 Samānā 和 Mahāsamānā 天神，

Mānusā 和 Mānusuttamā 天神；

Khiḍḍāpadosikā 天神来了，

Manopadosikā 天神也来了。

接着 Harayo 天神来了，

还有那些 Lohitavāsino（穿红衣者）。

Pāragā 和 Mahāpāragā 天神，

这些有名声的天神也来了。

这十组，十类的天神群体，

全都容色各异，

具神通，有光明，

有美貌，有名声，

欢喜地前来

比丘们的林园集会。

一七 Sukkā、Karambhā、Aruṇā 天神，

和 Veghanasā 一同前来。

Odātagayhā 天神中的 Pāmokkhā（领导者）

来了，还有 Vicakkhaṇā（智慧）天神。

Sadāmattā、Hāragajā

和著名的 Missakā 天神也来了。

雷鸣的 Pajjunna（雨云神）来了，

那位向四方降雨者。

这十组，十类的天神群体，

全都容色各异，

具神通，有光明，

有美貌，有名声，

欢喜地前来

比丘们的林园集会。

一八 Khemiyā 天神、Tusitā（兜率）天神、

Yāmā 天神，和著名的 Kaṭṭhakā 天神；

Lambītakā 天神、Lāmaseṭṭhā 天神、

Jotināmā（光名）天神和 Āsavā（流漏）天神；

Nimmānaratino（化乐天）天神来了，

接着 Paranimmitā（他化自在天）天神也来了。

这十组，十类的天神群体，

全都容色各异，

具神通，有光明，

有美貌，有名声，

欢喜地前来

比丘们的林园集会。

一九 这六十组天神群体，

全都容色各异，

依其名称和族类前来，

还有其他与他们相似的天神一同前来。

（他们心想：）“我们来看那位

已拔除（轮回之）生、无有障碍、

渡过暴流、无有烦恼漏失者；

看那渡过暴流的龙象，

如同月亮摆脱黑暗（罗睺）。”

二〇 Subrahmā 和 Paramatta 梵天，

还有具神通者的儿子们一同前来。

Sanaṅkumāra（常童子）和 Tissa 梵天，

他们也来到了林园集会。

Mahābrahmā（大梵天王）统领着

一千个梵天世界；

他再生于此，有光明，

身躯令人敬畏，声名卓著。

这里有十位自在天王来了，

各自拥有统治权；

在他们中间，Hārita 梵天

被（其眷属）围绕着前来。

二一 当所有这些天神，连同因陀罗（帝释天）

和梵天都到来时，

魔军也前来了。

看那黑暗（魔罗）的愚蠢！

“来吧！抓住他！绑住他！

让他被贪爱束缚！

从四周包围他，

别让任何人跑掉！”

大军统帅（魔罗）就这样

派遣了他的黑暗军队；

他用手掌拍击地面，

发出恐怖的声响。

如同雨季的乌云，

电闪雷鸣；

那时他（魔罗）退回去了，

愤怒着，无法控制（他们）。

二二 具眼者完全了知这一切后，

审视之后，导师于是对

喜爱教诫的弟子们说道：

“魔军已前来，

比丘们，你们要辨识他们。”

他们听闻佛陀的教言后，

便开始努力精进。

魔军从那些离贪者面前退去了，

（他们）连一根毫毛也未动摇。

“所有人都战胜了战役，

超越了怖畏，声名卓著；

他们与众生一同欢喜——

那些声闻弟子在世间广为人知。”

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.13 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【1】Dīghanikāya 长部经典 (DN 1-34, 1360)/《2》Mahāvaggapāḷi 大品 (DN 14-23, 1-441)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8. Sakkapañhasutta 帝释所问经 (DN 21, 344-371)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Sakkapañhasuttaṃ

344. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā magadhesu viharati, pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate indasālaguhāyaṃ. Tena kho pana samayena sakkassa devānamindassa ussukkaṃ udapādi bhagavantaṃ dassanāya. Atha kho sakkassa devānamindassa etadahosi – “kahaṃ nu kho bhagavā etarahi viharati arahaṃ sammāsambuddho”ti? Addasā kho sakko devānamindo bhagavantaṃ magadhesu viharantaṃ pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate indasālaguhāyaṃ. Disvāna deve tāvatiṃse āmantesi – “ayaṃ, mārisā, bhagavā magadhesu viharati, pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate indasālaguhāyaṃ. Yadi pana, mārisā, mayaṃ taṃ bhagavantaṃ dassanāya upasaṅkameyyāma arahantaṃ sammāsambuddhan”ti? “Evaṃ bhaddantavā”ti kho devā tāvatiṃsā sakkassa devānamindassa paccassosuṃ.

345. Atha kho sakko devānamindo pañcasikhaṃ gandhabbadevaputtaṃ [gandhabbaputtaṃ (syā.)] āmantesi – “ayaṃ, tāta pañcasikha, bhagavā magadhesu viharati pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate indasālaguhāyaṃ. Yadi pana, tāta pañcasikha, mayaṃ taṃ bhagavantaṃ dassanāya upasaṅkameyyāma arahantaṃ sammāsambuddhan”ti? “Evaṃ bhaddantavā”ti kho pañcasikho gandhabbadevaputto sakkassa devānamindassa paṭissutvā beluvapaṇḍuvīṇaṃ ādāya sakkassa devānamindassa anucariyaṃ upāgami.

346. Atha kho sakko devānamindo devehi tāvatiṃsehi parivuto pañcasikhena gandhabbadevaputtena purakkhato seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya pasāritaṃ vā bāhaṃ samiñjeyya; evameva devesu tāvatiṃsesu antarahito magadhesu pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate paccuṭṭhāsi. Tena kho pana samayena vediyako pabbato atiriva obhāsajāto hoti ambasaṇḍā ca brāhmaṇagāmo yathā taṃ devānaṃ devānubhāvena. Apissudaṃ parito gāmesu manussā evamāhaṃsu – “ādittassu nāmajja vediyako pabbato jhāyatisu [jhāyatassu (syā.), pajjhāyitassu (sī. pī.)] nāmajja vediyako pabbato jalatisu [jalatassu (syā.), jalitassu (sī. pī.)] nāmajja vediyako pabbato kiṃsu nāmajja vediyako pabbato atiriva obhāsajāto ambasaṇḍā ca brāhmaṇagāmo”ti saṃviggā lomahaṭṭhajātā ahesuṃ.

347. Atha kho sakko devānamindo pañcasikhaṃ gandhabbadevaputtaṃ āmantesi – “durupasaṅkamā kho, tāta pañcasikha, tathāgatā mādisena, jhāyī jhānaratā, tadantaraṃ [tadanantaraṃ (sī. syā. pī. ka.)] paṭisallīnā. Yadi pana tvaṃ, tāta pañcasikha, bhagavantaṃ paṭhamaṃ pasādeyyāsi, tayā, tāta, paṭhamaṃ pasāditaṃ pacchā mayaṃ taṃ bhagavantaṃ dassanāya upasaṅkameyyāma arahantaṃ sammāsambuddhan”ti. “Evaṃ bhaddantavā”ti kho pañcasikho gandhabbadevaputto sakkassa devānamindassa paṭissutvā beluvapaṇḍuvīṇaṃ ādāya yena indasālaguhā tenupasaṅkami; upasaṅkamitvā “ettāvatā me bhagavā neva atidūre bhavissati nāccāsanne, saddañca me sossatī”ti ekamantaṃ aṭṭhāsi.

Pañcasikhagītagāthā

348. Ekamantaṃ ṭhito kho pañcasikho gandhabbadevaputto beluvapaṇḍuvīṇaṃ [veḷuvapaṇḍuvīṇaṃ ādāya (syā.)] assāvesi, imā ca gāthā abhāsi buddhūpasañhitā dhammūpasañhitā saṅghūpasañhitā arahantūpasañhitā kāmūpasañhitā –

“Vande te pitaraṃ bhadde, timbaruṃ sūriyavacchase;

Yena jātāsi kalyāṇī, ānandajananī mama.

“Vātova sedataṃ kanto, pānīyaṃva pipāsato;

Aṅgīrasi piyāmesi, dhammo arahatāmiva.

“Āturasseva bhesajjaṃ, bhojanaṃva jighacchato;

Parinibbāpaya maṃ bhadde, jalantamiva vārinā.

“Sītodakaṃ pokkharaṇiṃ, yuttaṃ kiñjakkhareṇunā;

Nāgo ghammābhitattova, ogāhe te thanūdaraṃ.

“Accaṅkusova nāgova, jitaṃ me tuttatomaraṃ;

Kāraṇaṃ nappajānāmi, sammatto lakkhaṇūruyā.

“Tayi gedhitacittosmi, cittaṃ vipariṇāmitaṃ;

Paṭigantuṃ na sakkomi, vaṅkaghastova ambujo.

“Vāmūru saja maṃ bhadde, saja maṃ mandalocane;

Palissaja maṃ kalyāṇi, etaṃ me abhipatthitaṃ.

“Appako vata me santo, kāmo vellitakesiyā;

Anekabhāvo samuppādi, arahanteva dakkhiṇā.

“Yaṃ me atthi kataṃ puññaṃ, arahantesu tādisu;

Taṃ me sabbaṅgakalyāṇi, tayā saddhiṃ vipaccataṃ.

“Yaṃ me atthi kataṃ puññaṃ, asmiṃ pathavimaṇḍale;

Taṃ me sabbaṅgakalyāṇi, tayā saddhiṃ vipaccataṃ.

“Sakyaputtova jhānena, ekodi nipako sato;

Amataṃ muni jigīsāno [jigiṃsāno (sī. syā. pī.)], tamahaṃ sūriyavacchase.

“Yathāpi muni nandeyya, patvā sambodhimuttamaṃ;

Evaṃ nandeyyaṃ kalyāṇi, missībhāvaṃ gato tayā.

“Sakko ce me varaṃ dajjā, tāvatiṃsānamissaro;

Tāhaṃ bhadde vareyyāhe, evaṃ kāmo daḷho mama.

“Sālaṃva na ciraṃ phullaṃ, pitaraṃ te sumedhase;

Vandamāno namassāmi, yassā setādisī pajā”ti.

349. Evaṃ vutte bhagavā pañcasikhaṃ gandhabbadevaputtaṃ etadavoca – “saṃsandati kho te, pañcasikha, tantissaro gītassarena, gītassaro ca tantissarena; na ca pana [neva pana (syā.)] te pañcasikha, tantissaro gītassaraṃ ativattati, gītassaro ca tantissaraṃ. Kadā saṃyūḷhā pana te, pañcasikha, imā gāthā buddhūpasañhitā dhammūpasañhitā saṅghūpasañhitā arahantūpasañhitā kāmūpasañhitā”ti? “Ekamidaṃ, bhante, samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho. Tena kho panāhaṃ, bhante, samayena bhaddā nāma sūriyavacchasā timbaruno gandhabbarañño dhītā, tamabhikaṅkhāmi. Sā kho pana, bhante, bhaginī parakāminī hoti; sikhaṇḍī nāma mātalissa saṅgāhakassa putto, tamabhikaṅkhati. Yato kho ahaṃ, bhante, taṃ bhaginiṃ nālatthaṃ kenaci pariyāyena. Athāhaṃ beluvapaṇḍuvīṇaṃ ādāya yena timbaruno gandhabbarañño nivesanaṃ tenupasaṅkamiṃ; upasaṅkamitvā beluvapaṇḍuvīṇaṃ assāvesiṃ, imā ca gāthā abhāsiṃ buddhūpasañhitā dhammūpasañhitā saṅghūpasañhitā arahantūpasañhitā kāmūpasañhitā –

“Vande te pitaraṃ bhadde, timbaruṃ sūriyavacchase;

Yena jātāsi kalyāṇī, ānandajananī mama. …pe…

Sālaṃva na ciraṃ phullaṃ, pitaraṃ te sumedhase;

Vandamāno namassāmi, yassā setādisī pajā”ti.

“Evaṃ vutte, bhante, bhaddā sūriyavacchasā maṃ etadavoca – ‘na kho me, mārisa, so bhagavā sammukhā diṭṭho api ca sutoyeva me so bhagavā devānaṃ tāvatiṃsānaṃ sudhammāyaṃ sabhāyaṃ upanaccantiyā. Yato kho tvaṃ, mārisa, taṃ bhagavantaṃ kittesi, hotu no ajja samāgamo’ti. Soyeva no, bhante, tassā bhaginiyā saddhiṃ samāgamo ahosi. Na ca dāni tato pacchā”ti.

Sakkūpasaṅkama

350. Atha kho sakkassa devānamindassa etadahosi – “paṭisammodati pañcasikho gandhabbadevaputto bhagavatā, bhagavā ca pañcasikhenā”ti. Atha kho sakko devānamindo pañcasikhaṃ gandhabbadevaputtaṃ āmantesi – “abhivādehi me tvaṃ, tāta pañcasikha, bhagavantaṃ – ‘sakko, bhante, devānamindo sāmacco saparijano bhagavato pāde sirasā vandatī’ti”. “Evaṃ bhaddantavā”ti kho pañcasikho gandhabbadevaputto sakkassa devānamindassa paṭissutvā bhagavantaṃ abhivādeti – “sakko, bhante, devānamindo sāmacco saparijano bhagavato pāde sirasā vandatī”ti. “Evaṃ sukhī hotu, pañcasikha, sakko devānamindo sāmacco saparijano; sukhakāmā hi devā manussā asurā nāgā gandhabbā ye caññe santi puthukāyā”ti.

351. Evañca pana tathāgatā evarūpe mahesakkhe yakkhe abhivadanti. Abhivadito sakko devānamindo bhagavato indasālaguhaṃ pavisitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Devāpi tāvatiṃsā indasālaguhaṃ pavisitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Pañcasikhopi gandhabbadevaputto indasālaguhaṃ pavisitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi.

Tena kho pana samayena indasālaguhā visamā santī samā samapādi, sambādhā santī urundā [uruddā (ka.)] samapādi, andhakāro guhāyaṃ antaradhāyi, āloko udapādi yathā taṃ devānaṃ devānubhāvena.

352. Atha kho bhagavā sakkaṃ devānamindaṃ etadavoca – “acchariyamidaṃ āyasmato kosiyassa, abbhutamidaṃ āyasmato kosiyassa tāva bahukiccassa bahukaraṇīyassa yadidaṃ idhāgamanan”ti. “Cirapaṭikāhaṃ, bhante, bhagavantaṃ dassanāya upasaṅkamitukāmo; api ca devānaṃ tāvatiṃsānaṃ kehici kehici [kehici (syā.)] kiccakaraṇīyehi byāvaṭo; evāhaṃ nāsakkhiṃ bhagavantaṃ dassanāya upasaṅkamituṃ. Ekamidaṃ, bhante, samayaṃ bhagavā sāvatthiyaṃ viharati salaḷāgārake. Atha khvāhaṃ, bhante, sāvatthiṃ agamāsiṃ bhagavantaṃ dassanāya. Tena kho pana, bhante, samayena bhagavā aññatarena samādhinā nisinno hoti, bhūjati [bhuñjatī ca (sī. pī.), bhujagī (syā.)] ca nāma vessavaṇassa mahārājassa paricārikā bhagavantaṃ paccupaṭṭhitā hoti, pañjalikā namassamānā tiṭṭhati. Atha khvāhaṃ, bhante, bhūjatiṃ etadavocaṃ – ‘abhivādehi me tvaṃ, bhagini, bhagavantaṃ – “sakko, bhante, devānamindo sāmacco saparijano bhagavato pāde sirasā vandatī”ti. Evaṃ vutte, bhante, sā bhūjati maṃ etadavoca – ‘akālo kho, mārisa, bhagavantaṃ dassanāya; paṭisallīno bhagavā’ti. ‘Tena hī, bhagini, yadā bhagavā tamhā samādhimhā vuṭṭhito hoti, atha mama vacanena bhagavantaṃ abhivādehi – “sakko, bhante, devānamindo sāmacco saparijano bhagavato pāde sirasā vandatī”ti. Kacci me sā, bhante, bhaginī bhagavantaṃ abhivādesi? Sarati bhagavā tassā bhaginiyā vacanan”ti? “Abhivādesi maṃ sā, devānaminda, bhaginī, sarāmahaṃ tassā bhaginiyā vacanaṃ. Api cāhaṃ āyasmato nemisaddena [cakkanemisaddena (syā.)] tamhā samādhimhā vuṭṭhito”ti. “Ye te, bhante, devā amhehi paṭhamataraṃ tāvatiṃsakāyaṃ upapannā, tesaṃ me sammukhā sutaṃ sammukhā paṭiggahitaṃ – ‘yadā tathāgatā loke uppajjanti arahanto sammāsambuddhā, dibbā kāyā paripūrenti, hāyanti asurakāyā’ti. Taṃ me idaṃ, bhante, sakkhidiṭṭhaṃ yato tathāgato loke uppanno arahaṃ sammāsambuddho, dibbā kāyā paripūrenti, hāyanti asurakāyāti.

Gopakavatthu

353. “Idheva, bhante, kapilavatthusmiṃ gopikā nāma sakyadhītā ahosi buddhe pasannā dhamme pasannā saṅghe pasannā sīlesu paripūrakārinī. Sā itthittaṃ [itthicittaṃ (syā.)] virājetvā purisattaṃ [purisacittaṃ (syā.)] bhāvetvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā. Devānaṃ tāvatiṃsānaṃ sahabyataṃ amhākaṃ puttattaṃ ajjhupagatā. Tatrapi naṃ evaṃ jānanti – ‘gopako devaputto, gopako devaputto’ti. Aññepi, bhante, tayo bhikkhū bhagavati brahmacariyaṃ caritvā hīnaṃ gandhabbakāyaṃ upapannā. Te pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārayamānā amhākaṃ upaṭṭhānaṃ āgacchanti amhākaṃ pāricariyaṃ. Te amhākaṃ upaṭṭhānaṃ āgate amhākaṃ pāricariyaṃ gopako devaputto paṭicodesi – ‘kutomukhā nāma tumhe, mārisā, tassa bhagavato dhammaṃ assuttha [āyuhittha (syā.)] – ahañhi nāma itthikā samānā buddhe pasannā dhamme pasannā saṅghe pasannā sīlesu paripūrakārinī itthittaṃ virājetvā purisattaṃ bhāvetvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā, devānaṃ tāvatiṃsānaṃ sahabyataṃ sakkassa devānamindassa puttattaṃ ajjhupagatā. Idhāpi maṃ evaṃ jānanti “gopako devaputto gopako devaputto’ti. Tumhe pana, mārisā, bhagavati brahmacariyaṃ caritvā hīnaṃ gandhabbakāyaṃ upapannā. Duddiṭṭharūpaṃ vata, bho, addasāma, ye mayaṃ addasāma sahadhammike hīnaṃ gandhabbakāyaṃ upapanne’ti. Tesaṃ, bhante, gopakena devaputtena paṭicoditānaṃ dve devā diṭṭheva dhamme satiṃ paṭilabhiṃsu kāyaṃ brahmapurohitaṃ, eko pana devo kāme ajjhāvasi.

354.“‘Upāsikā cakkhumato ahosiṃ,

Nāmampi mayhaṃ ahu ‘gopikā’ti;

Buddhe ca dhamme ca abhippasannā,

Saṅghañcupaṭṭhāsiṃ pasannacittā.

“‘Tasseva buddhassa sudhammatāya,

Sakkassa puttomhi mahānubhāvo;

Mahājutīko tidivūpapanno,

Jānanti maṃ idhāpi ‘gopako’ti.

“‘Athaddasaṃ bhikkhavo diṭṭhapubbe,

Gandhabbakāyūpagate vasīne;

Imehi te gotamasāvakāse,

Ye ca mayaṃ pubbe manussabhūtā.

“‘Annena pānena upaṭṭhahimhā,

Pādūpasaṅgayha sake nivesane;

Kutomukhā nāma ime bhavanto,

Buddhassa dhammāni paṭiggahesuṃ [buddhassa dhammaṃ na paṭiggahesuṃ (syā.)].

“‘Paccattaṃ veditabbo hi dhammo,

Sudesito cakkhumatānubuddho;

Ahañhi tumheva upāsamāno,

Sutvāna ariyāna subhāsitāni.

“‘Sakkassa puttomhi mahānubhāvo,

Mahājutīko tidivūpapanno;

Tumhe pana seṭṭhamupāsamānā,

Anuttaraṃ brahmacariyaṃ caritvā.

“‘Hīnaṃ kāyaṃ upapannā bhavanto,

Anānulomā bhavatūpapatti;

Duddiṭṭharūpaṃ vata addasāma,

Sahadhammike hīnakāyūpapanne.

“‘Gandhabbakāyūpagatā bhavanto,

Devānamāgacchatha pāricariyaṃ;

Agāre vasato mayhaṃ,

Imaṃ passa visesataṃ.

“‘Itthī hutvā svajja pumomhi devo,

Dibbehi kāmehi samaṅgibhūto’;

Te coditā gotamasāvakena,

Saṃvegamāpādu samecca gopakaṃ.

“‘Handa viyāyāma [vigāyāma (syā.), vitāyāma (pī.)] byāyāma [viyāyamāma (sī. pī.)],

Mā no mayaṃ parapessā ahumhā’;

Tesaṃ duve vīriyamārabhiṃsu,

Anussaraṃ gotamasāsanāni.

“Idheva cittāni virājayitvā,

Kāmesu ādīnavamaddasaṃsu;

Te kāmasaṃyojanabandhanāni,

Pāpimayogāni duraccayāni.

“Nāgova sannāni guṇāni [sandānaguṇāni (sī. pī.), santāni guṇāni (syā.)] chetvā,

Deve tāvatiṃse atikkamiṃsu;

Saindā devā sapajāpatikā,

Sabbe sudhammāya sabhāyupaviṭṭhā.

“Tesaṃ nisinnānaṃ abhikkamiṃsu,

Vīrā virāgā virajaṃ karontā;

Te disvā saṃvegamakāsi vāsavo,

Devābhibhū devagaṇassa majjhe.

“‘Imehi te hīnakāyūpapannā,

Deve tāvatiṃse abhikkamanti’;

Saṃvegajātassa vaco nisamma,

So gopako vāsavamajjhabhāsi.

“‘Buddho janindatthi manussaloke,

Kāmābhibhū sakyamunīti ñāyati;

Tasseva te puttā satiyā vihīnā,

Coditā mayā te satimajjhalatthuṃ.

“‘Tiṇṇaṃ tesaṃ āvasinettha [avasīnettha (pī.)] eko,

Gandhabbakāyūpagato vasīno;

Dve ca sambodhipathānusārino,

Devepi hīḷenti samāhitattā.

“‘Etādisī dhammappakāsanettha,

Na tattha kiṃkaṅkhati koci sāvako;

Nitiṇṇaoghaṃ vicikicchachinnaṃ,

Buddhaṃ namassāma jinaṃ janindaṃ’.

“Yaṃ te dhammaṃ idhaññāya,

Visesaṃ ajjhagaṃsu [ajjhagamaṃsu (syā.)] te;

Kāyaṃ brahmapurohitaṃ,

Duve tesaṃ visesagū.

“Tassa dhammassa pattiyā,

Āgatamhāsi mārisa;

Katāvakāsā bhagavatā,

Pañhaṃ pucchemu mārisā”ti.

355. Atha kho bhagavato etadahosi – “dīgharattaṃ visuddho kho ayaṃ yakkho [sakko (sī. syā. pī.)], yaṃ kiñci maṃ pañhaṃ pucchissati, sabbaṃ taṃ atthasañhitaṃyeva pucchissati, no anatthasañhitaṃ. Yañcassāhaṃ puṭṭho byākarissāmi, taṃ khippameva ājānissatī”ti.

356. Atha kho bhagavā sakkaṃ devānamindaṃ gāthāya ajjhabhāsi –

“Puccha vāsava maṃ pañhaṃ, yaṃ kiñci manasicchasi;

Tassa tasseva pañhassa, ahaṃ antaṃ karomi te”ti.

Paṭhamabhāṇavāro niṭṭhito.

357. Katāvakāso sakko devānamindo bhagavatā imaṃ bhagavantaṃ [devānamindo bhagavantaṃ imaṃ (sī. pī.)] paṭhamaṃ pañhaṃ apucchi –

“Kiṃ saṃyojanā nu kho, mārisa, devā manussā asurā nāgā gandhabbā ye caññe santi puthukāyā, te – ‘averā adaṇḍā asapattā abyāpajjā viharemu averino’ti iti ca nesaṃ hoti, atha ca pana saverā sadaṇḍā sasapattā sabyāpajjā viharanti saverino”ti? Itthaṃ sakko devānamindo bhagavantaṃ pañhaṃ [imaṃ paṭhamaṃ pañhaṃ (sī. pī.)] apucchi. Tassa bhagavā pañhaṃ puṭṭho byākāsi –

“Issāmacchariyasaṃyojanā kho, devānaminda, devā manussā asurā nāgā gandhabbā ye caññe santi puthukāyā, te – ‘averā adaṇḍā asapattā abyāpajjā viharemu averino’ti iti ca nesaṃ hoti, atha ca pana saverā sadaṇḍā sasapattā sabyāpajjā viharanti saverino”ti. Itthaṃ bhagavā sakkassa devānamindassa pañhaṃ puṭṭho byākāsi. Attamano sakko devānamindo bhagavato bhāsitaṃ abhinandi anumodi – “evametaṃ, bhagavā, evametaṃ, sugata. Tiṇṇā mettha kaṅkhā vigatā kathaṃkathā bhagavato pañhaveyyākaraṇaṃ sutvā”ti.

358. Itiha sakko devānamindo bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ uttariṃ [uttariṃ (sī. syā. pī.)] pañhaṃ apucchi –

“Issāmacchariyaṃ pana, mārisa, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ; kismiṃ sati issāmacchariyaṃ hoti; kismiṃ asati issāmacchariyaṃ na hotī”ti? “Issāmacchariyaṃ kho, devānaminda, piyāppiyanidānaṃ piyāppiyasamudayaṃ piyāppiyajātikaṃ piyāppiyapabhavaṃ; piyāppiye sati issāmacchariyaṃ hoti, piyāppiye asati issāmacchariyaṃ na hotī”ti.

“Piyāppiyaṃ kho pana, mārisa, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ; kismiṃ sati piyāppiyaṃ hoti; kismiṃ asati piyāppiyaṃ na hotī”ti? “Piyāppiyaṃ kho, devānaminda, chandanidānaṃ chandasamudayaṃ chandajātikaṃ chandapabhavaṃ; chande sati piyāppiyaṃ hoti; chande asati piyāppiyaṃ na hotī”ti.

“Chando kho pana, mārisa, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo; kismiṃ sati chando hoti; kismiṃ asati chando na hotī”ti? “Chando kho, devānaminda, vitakkanidāno vitakkasamudayo vitakkajātiko vitakkapabhavo; vitakke sati chando hoti; vitakke asati chando na hotī”ti.

“Vitakko kho pana, mārisa, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo; kismiṃ sati vitakko hoti; kismiṃ asati vitakko na hotī”ti? “Vitakko kho, devānaminda, papañcasaññāsaṅkhānidāno papañcasaññāsaṅkhāsamudayo papañcasaññāsaṅkhājātiko papañcasaññāsaṅkhāpabhavo; papañcasaññāsaṅkhāya sati vitakko hoti; papañcasaññāsaṅkhāya asati vitakko na hotī”ti.

“Kathaṃ paṭipanno pana, mārisa, bhikkhu papañcasaññāsaṅkhānirodhasāruppagāminiṃ paṭipadaṃ paṭipanno hotī”ti?

Vedanākammaṭṭhānaṃ

359. “Somanassaṃpāhaṃ [pahaṃ (sī. pī.), cāhaṃ (syā. kaṃ.)], devānaminda, duvidhena vadāmi – sevitabbampi, asevitabbampi. Domanassaṃpāhaṃ, devānaminda, duvidhena vadāmi – sevitabbampi, asevitabbampi. Upekkhaṃpāhaṃ, devānaminda, duvidhena vadāmi – sevitabbampi, asevitabbampi.

360. “Somanassaṃpāhaṃ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Tattha yaṃ jaññā somanassaṃ ‘imaṃ kho me somanassaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṃ somanassaṃ na sevitabbaṃ. Tattha yaṃ jaññā somanassaṃ ‘imaṃ kho me somanassaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpaṃ somanassaṃ sevitabbaṃ. Tattha yaṃ ce savitakkaṃ savicāraṃ, yaṃ ce avitakkaṃ avicāraṃ, ye avitakke avicāre, te [se (sī. pī.)] paṇītatare. Somanassaṃpāhaṃ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti. Iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

361. “Domanassaṃpāhaṃ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti. Iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Tattha yaṃ jaññā domanassaṃ ‘imaṃ kho me domanassaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṃ domanassaṃ na sevitabbaṃ. Tattha yaṃ jaññā domanassaṃ ‘imaṃ kho me domanassaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpaṃ domanassaṃ sevitabbaṃ. Tattha yaṃ ce savitakkaṃ savicāraṃ, yaṃ ce avitakkaṃ avicāraṃ, ye avitakke avicāre, te paṇītatare. Domanassaṃpāhaṃ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampī’ti iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

362. “Upekkhaṃpāhaṃ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Tattha yaṃ jaññā upekkhaṃ ‘imaṃ kho me upekkhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpā upekkhā na sevitabbā. Tattha yaṃ jaññā upekkhaṃ ‘imaṃ kho me upekkhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpā upekkhā sevitabbā. Tattha yaṃ ce savitakkaṃ savicāraṃ, yaṃ ce avitakkaṃ avicāraṃ, ye avitakke avicāre, te paṇītatare. Upekkhaṃpāhaṃ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

363. “Evaṃ paṭipanno kho, devānaminda, bhikkhu papañcasaññāsaṅkhānirodhasāruppagāminiṃ paṭipadaṃ paṭipanno hotī”ti. Itthaṃ bhagavā sakkassa devānamindassa pañhaṃ puṭṭho byākāsi. Attamano sakko devānamindo bhagavato bhāsitaṃ abhinandi anumodi – “evametaṃ, bhagavā, evametaṃ, sugata, tiṇṇā mettha kaṅkhā vigatā kathaṃkathā bhagavato pañhaveyyākaraṇaṃ sutvā”ti.

Pātimokkhasaṃvaro

364. Itiha sakko devānamindo bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ uttariṃ pañhaṃ apucchi –

“Kathaṃ paṭipanno pana, mārisa, bhikkhu pātimokkhasaṃvarāya paṭipanno hotī”ti? “Kāyasamācāraṃpāhaṃ, devānaminda, duvidhena vadāmi – sevitabbampi, asevitabbampi. Vacīsamācāraṃpāhaṃ, devānaminda, duvidhena vadāmi – sevitabbampi, asevitabbampi. Pariyesanaṃpāhaṃ, devānaminda, duvidhena vadāmi – sevitabbampi, asevitabba”mpi.

“Kāyasamācāraṃpāhaṃ, devānaminda, duvidhena vadāmi sevitabbampi asevitabbampīti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Tattha yaṃ jaññā kāyasamācāraṃ ‘imaṃ kho me kāyasamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo kāyasamācāro na sevitabbo. Tattha yaṃ jaññā kāyasamācāraṃ ‘imaṃ kho me kāyasamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo kāyasamācāro sevitabbo. Kāyasamācāraṃpāhaṃ, devānaminda, duvidhena vadāmi – sevitabbampi, asevitabbampīti iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

“Vacīsamācāraṃpāhaṃ, devānaminda, duvidhena vadāmi – sevitabbampi, asevitabbampī’ti. Iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Tattha yaṃ jaññā vacīsamācāraṃ ‘imaṃ kho me vacīsamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo vacīsamācāro na sevitabbo. Tattha yaṃ jaññā vacīsamācāraṃ ‘imaṃ kho me vacīsamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo vacīsamācāro sevitabbo. Vacīsamācāraṃpāhaṃ, devānaminda, duvidhena vadāmi – sevitabbampi, asevitabbampīti iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

“Pariyesanaṃpāhaṃ, devānaminda, duvidhena vadāmi – sevitabbampi, asevitabbampīti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Tattha yaṃ jaññā pariyesanaṃ ‘imaṃ kho me pariyesanaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpā pariyesanā na sevitabbā. Tattha yaṃ jaññā pariyesanaṃ ‘imaṃ kho me pariyesanaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpā pariyesanā sevitabbā. Pariyesanaṃpāhaṃ, devānaminda, duvidhena vadāmi – sevitabbampi, asevitabbampīti iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

“Evaṃ paṭipanno kho, devānaminda, bhikkhu pātimokkhasaṃvarāya paṭipanno hotī”ti. Itthaṃ bhagavā sakkassa devānamindassa pañhaṃ puṭṭho byākāsi. Attamano sakko devānamindo bhagavato bhāsitaṃ abhinandi anumodi – “evametaṃ, bhagavā, evametaṃ, sugata. Tiṇṇā mettha kaṅkhā vigatā kathaṃkathā bhagavato pañhaveyyākaraṇaṃ sutvā”ti.

Indriyasaṃvaro

365. Itiha sakko devānamindo bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ uttariṃ pañhaṃ apucchi –

“Kathaṃ paṭipanno pana, mārisa, bhikkhu indriyasaṃvarāya paṭipanno hotī”ti? “Cakkhuviññeyyaṃ rūpaṃpāhaṃ, devānaminda, duvidhena vadāmi – sevitabbampi, asevitabbampi. Sotaviññeyyaṃ saddaṃpāhaṃ, devānaminda, duvidhena vadāmi – sevitabbampi, asevitabbampi. Ghānaviññeyyaṃ gandhaṃpāhaṃ, devānaminda, duvidhena vadāmi – sevitabbampi, asevitabbampi. Jivhāviññeyyaṃ rasaṃpāhaṃ, devānaminda, duvidhena vadāmi – sevitabbampi, asevitabbampi. Kāyaviññeyyaṃ phoṭṭhabbaṃpāhaṃ, devānaminda, duvidhena vadāmi – sevitabbampi, asevitabbampi. Manoviññeyyaṃ dhammaṃpāhaṃ, devānaminda, duvidhena vadāmi – sevitabbampi, asevitabbampī”ti.

Evaṃ vutte, sakko devānamindo bhagavantaṃ etadavoca –

“Imassa kho ahaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmi. Yathārūpaṃ, bhante, cakkhuviññeyyaṃ rūpaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṃ cakkhuviññeyyaṃ rūpaṃ na sevitabbaṃ. Yathārūpañca kho, bhante, cakkhuviññeyyaṃ rūpaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpaṃ cakkhuviññeyyaṃ rūpaṃ sevitabbaṃ. Yathārūpañca kho, bhante, sotaviññeyyaṃ saddaṃ sevato…pe… ghānaviññeyyaṃ gandhaṃ sevato… jivhāviññeyyaṃ rasaṃ sevato… kāyaviññeyyaṃ phoṭṭhabbaṃ sevato… manoviññeyyaṃ dhammaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpo manoviññeyyo dhammo na sevitabbo. Yathārūpañca kho, bhante, manoviññeyyaṃ dhammaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpo manoviññeyyo dhammo sevitabbo.

“Imassa kho me, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānato tiṇṇā mettha kaṅkhā vigatā kathaṃkathā bhagavato pañhaveyyākaraṇaṃ sutvā”ti.

366. Itiha sakko devānamindo bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ uttariṃ pañhaṃ apucchi –

“Sabbeva nu kho, mārisa, samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekantaajjhosānā”ti? “Na kho, devānaminda, sabbe samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekantaajjhosānā”ti.

“Kasmā pana, mārisa, na sabbe samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekantaajjhosānā”ti? “Anekadhātu nānādhātu kho, devānaminda, loko. Tasmiṃ anekadhātunānādhātusmiṃ loke yaṃ yadeva sattā dhātuṃ abhinivisanti, taṃ tadeva thāmasā parāmāsā abhinivissa voharanti – ‘idameva saccaṃ moghamaññan’ti. Tasmā na sabbe samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekantaajjhosānā”ti.

“Sabbeva nu kho, mārisa, samaṇabrāhmaṇā accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā”ti? “Na kho, devānaminda, sabbe samaṇabrāhmaṇā accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā”ti.

“Kasmā pana, mārisa, na sabbe samaṇabrāhmaṇā accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā”ti? “Ye kho, devānaminda, bhikkhū taṇhāsaṅkhayavimuttā te accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā. Tasmā na sabbe samaṇabrāhmaṇā accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā”ti.

Itthaṃ bhagavā sakkassa devānamindassa pañhaṃ puṭṭho byākāsi. Attamano sakko devānamindo bhagavato bhāsitaṃ abhinandi anumodi – “evametaṃ, bhagavā, evametaṃ, sugata. Tiṇṇā mettha kaṅkhā vigatā kathaṃkathā bhagavato pañhaveyyākaraṇaṃ sutvā”ti.

367. Itiha sakko devānamindo bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ etadavoca –

“Ejā, bhante, rogo, ejā gaṇḍo, ejā sallaṃ, ejā imaṃ purisaṃ parikaḍḍhati tassa tasseva bhavassa abhinibbattiyā. Tasmā ayaṃ puriso uccāvacamāpajjati. Yesāhaṃ, bhante, pañhānaṃ ito bahiddhā aññesu samaṇabrāhmaṇesu okāsakammampi nālatthaṃ, te me bhagavatā byākatā. Dīgharattānusayitañca pana [dīgharattānupassatā, yañca pana (syā.), dīgharattānusayino, yañca pana (sī. pī.)] me vicikicchākathaṃkathāsallaṃ, tañca bhagavatā abbuḷhan”ti.

“Abhijānāsi no tvaṃ, devānaminda, ime pañhe aññe samaṇabrāhmaṇe pucchitā”ti? “Abhijānāmahaṃ, bhante, ime pañhe aññe samaṇabrāhmaṇe pucchitā”ti. “Yathā kathaṃ pana te, devānaminda, byākaṃsu? Sace te agaru bhāsassū”ti. “Na kho me, bhante, garu yatthassa bhagavā nisinno bhagavantarūpo vā”ti. “Tena hi, devānaminda, bhāsassū”ti. “Yesvāhaṃ [yesāhaṃ (sī. syā. pī.)], bhante, maññāmi samaṇabrāhmaṇā āraññikā pantasenāsanāti, tyāhaṃ upasaṅkamitvā ime pañhe pucchāmi, te mayā puṭṭhā na sampāyanti, asampāyantā mamaṃyeva paṭipucchanti – ‘ko nāmo āyasmā’ti? Tesāhaṃ puṭṭho byākaromi – ‘ahaṃ kho, mārisa, sakko devānamindo’ti. Te mamaṃyeva uttari paṭipucchanti – ‘kiṃ panāyasmā, devānaminda [devānamindo (sī. pī.)], kammaṃ katvā imaṃ ṭhānaṃ patto’ti? Tesāhaṃ yathāsutaṃ yathāpariyattaṃ dhammaṃ desemi. Te tāvatakeneva attamanā honti – ‘sakko ca no devānamindo diṭṭho, yañca no apucchimhā, tañca no byākāsī’ti. Te aññadatthu mamaṃyeva sāvakā sampajjanti, na cāhaṃ tesaṃ. Ahaṃ kho pana, bhante, bhagavato sāvako sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti.

Somanassapaṭilābhakathā

368. “Abhijānāsi no tvaṃ, devānaminda, ito pubbe evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābhan”ti? “Abhijānāmahaṃ, bhante, ito pubbe evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābhan”ti. “Yathā kathaṃ pana tvaṃ, devānaminda, abhijānāsi ito pubbe evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābhan”ti?

“Bhūtapubbaṃ, bhante, devāsurasaṅgāmo samupabyūḷho [samūpabbuḷho (sī. pī.)] ahosi. Tasmiṃ kho pana, bhante, saṅgāme devā jiniṃsu, asurā parājayiṃsu [parājiṃsu (sī. pī.)]. Tassa mayhaṃ, bhante, taṃ saṅgāmaṃ abhivijinitvā vijitasaṅgāmassa etadahosi – ‘yā ceva dāni dibbā ojā yā ca asurā ojā, ubhayametaṃ [ubhayamettha (syā.)] devā paribhuñjissantī’ti. So kho pana me, bhante, vedapaṭilābho somanassapaṭilābho sadaṇḍāvacaro sasatthāvacaro na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati. Yo kho pana me ayaṃ, bhante, bhagavato dhammaṃ sutvā vedapaṭilābho somanassapaṭilābho, so adaṇḍāvacaro asatthāvacaro ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattatī”ti.

369. “Kiṃ pana tvaṃ, devānaminda, atthavasaṃ sampassamāno evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābhaṃ pavedesī”ti? “Cha kho ahaṃ, bhante, atthavase sampassamāno evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābhaṃ pavedemi.

“Idheva tiṭṭhamānassa, devabhūtassa me sato;

Punarāyu ca me laddho, evaṃ jānāhi mārisa.

“Imaṃ kho ahaṃ, bhante, paṭhamaṃ atthavasaṃ sampassamāno evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābhaṃ pavedemi.

“Cutāhaṃ diviyā kāyā, āyuṃ hitvā amānusaṃ;

Amūḷho gabbhamessāmi, yattha me ramatī mano.

“Imaṃ kho ahaṃ, bhante, dutiyaṃ atthavasaṃ sampassamāno evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābhaṃ pavedemi.

“Svāhaṃ amūḷhapaññassa [amūḷhapañhassa (?)], viharaṃ sāsane rato;

Ñāyena viharissāmi, sampajāno paṭissato.

“Imaṃ kho ahaṃ, bhante, tatiyaṃ atthavasaṃ sampassamāno evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābhaṃ pavedemi.

“Ñāyena me carato ca, sambodhi ce bhavissati;

Aññātā viharissāmi, sveva anto bhavissati.

“Imaṃ kho ahaṃ, bhante, catutthaṃ atthavasaṃ sampassamāno evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābhaṃ pavedemi.

“Cutāhaṃ mānusā kāyā, āyuṃ hitvāna mānusaṃ;

Puna devo bhavissāmi, devalokamhi uttamo.

“Imaṃ kho ahaṃ, bhante, pañcamaṃ atthavasaṃ sampassamāno evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābhaṃ pavedemi.

“Te [ye (?)] paṇītatarā devā, akaniṭṭhā yasassino;

Antime vattamānamhi, so nivāso bhavissati.

“Imaṃ kho ahaṃ, bhante, chaṭṭhaṃ atthavasaṃ sampassamāno evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābhaṃ pavedemi.

“Ime kho ahaṃ, bhante, cha atthavase sampassamāno evarūpaṃ vedapaṭilābhaṃ somanassapaṭilābhaṃ pavedemi.

370.“Apariyositasaṅkappo, vicikiccho kathaṃkathī.

Vicariṃ dīghamaddhānaṃ, anvesanto tathāgataṃ.

“Yassu maññāmi samaṇe, pavivittavihārino;

Sambuddhā iti maññāno, gacchāmi te upāsituṃ.

“‘Kathaṃ ārādhanā hoti, kathaṃ hoti virādhanā’;

Iti puṭṭhā na sampāyanti [sambhonti (syā.)], magge paṭipadāsu ca.

“Tyassu yadā maṃ jānanti, sakko devānamāgato;

Tyassu mameva pucchanti, ‘kiṃ katvā pāpuṇī idaṃ’.

“Tesaṃ yathāsutaṃ dhammaṃ, desayāmi jane sutaṃ [janesuta (ka. sī.)];

Tena attamanā honti, ‘diṭṭho no vāsavoti ca’.

“Yadā ca buddhamaddakkhiṃ, vicikicchāvitāraṇaṃ;

Somhi vītabhayo ajja, sambuddhaṃ payirupāsiya [payirupāsayiṃ (syā. ka.)].

“Taṇhāsallassa hantāraṃ, buddhaṃ appaṭipuggalaṃ;

Ahaṃ vande mahāvīraṃ, buddhamādiccabandhunaṃ.

“Yaṃ karomasi brahmuno, samaṃ devehi mārisa;

Tadajja tuyhaṃ kassāma [dassāma (syā. ka.)], handa sāmaṃ karoma te.

“Tvameva asi [tuvamevasi (pī.)] sambuddho, tuvaṃ satthā anuttaro;

Sadevakasmiṃ lokasmiṃ, natthi te paṭipuggalo”ti.

371. Atha kho sakko devānamindo pañcasikhaṃ gandhabbaputtaṃ āmantesi – “bahūpakāro kho mesi tvaṃ, tāta pañcasikha, yaṃ tvaṃ bhagavantaṃ paṭhamaṃ pasādesi. Tayā, tāta, paṭhamaṃ pasāditaṃ pacchā mayaṃ taṃ bhagavantaṃ dassanāya upasaṅkamimhā arahantaṃ sammāsambuddhaṃ. Pettike vā ṭhāne ṭhapayissāmi, gandhabbarājā bhavissasi, bhaddañca te sūriyavacchasaṃ dammi, sā hi te abhipatthitā”ti.

Atha kho sakko devānamindo pāṇinā pathaviṃ parāmasitvā tikkhattuṃ udānaṃ udānesi – “namo tassa bhagavato arahato sammāsambuddhassā”ti.

Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne sakkassa devānamindassa virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – “yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamman”ti. Aññesañca asītiyā devatāsahassānaṃ, iti ye sakkena devānamindena ajjhiṭṭhapañhā puṭṭhā, te bhagavatā byākatā. Tasmā imassa veyyākaraṇassa sakkapañhātveva adhivacananti.

Sakkapañhasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.

☸---------------------------------------------------------------------

二十一 帝释所问经

第一 诵品

一 如是我闻。一时，世尊住在摩揭陀国，王舍城东边一个叫做安巴桑达的婆罗门村落北面的毗陀山因陀罗娑罗石窟中。那时，天主帝释生起了渴望，想要拜见世尊。

他这样思索：“现在，世尊、应供、等正觉在哪里呢？”天主帝释看见世尊住在摩揭陀国，王舍城东边安巴桑达婆罗门村落北面的毗陀山因陀罗娑罗石窟中。看见之后，他对忉利天的众天神说：

“各位天神！那位世尊住在摩揭陀国，王舍城东边安巴桑达婆罗门村落北面的毗陀山因陀罗娑罗石窟中。现在我们为了拜见世尊、应供、等正觉，前去如何？”

忉利天的众天神回应天主帝释：“好的，您说得对。”

二 接着，天主帝释对干闼婆子般遮翼（五髻）说：“般遮翼！那位世尊住在摩揭陀国，王舍城东边安巴桑达婆罗门村落北面的毗陀山因陀罗娑罗石窟中。般遮翼！现在我们为了拜见那位世尊、应供、等正觉，前去如何？”

般遮翼回应帝释：“好的，您说得对。”干闼婆子般遮翼就拿起琉璃宝琴（Beluva木制的黄琴），加入了天主帝释的随行队伍。

就这样，天主帝释被忉利天的众天神围绕着，干闼婆子般遮翼跟在后面。就像一个强壮有力的人伸直弯曲的手臂，或弯曲伸直的手臂那么快，他们从忉利天隐没，出现在摩揭陀国，王舍城东边安巴桑达婆罗门村落北面的毗陀山上。

三 那时，因为这些天神的神威，毗陀山和安巴桑达婆罗门村落都异常明亮。周围村落的人们都这样说：

“今天的毗陀山像是在燃烧，像是在发光，像是在放光芒！为什么今天的毗陀山和安巴桑达婆罗门村落都这么异常明亮呢？”他们感到惊惧，毛骨悚然。

四 这时，天主帝释对干闼婆子般遮翼说：

“喂！般遮翼！如来（佛陀）现在可能正在禅修，享受禅定的快乐，处于独住状态，像我们这样直接去拜见恐怕不太合适。不如你先去取悦世尊，等你先让世尊高兴之后，我们再去拜见那位世尊、应供、等正觉，怎么样？”

干闼婆子般遮翼回应天主帝释：“好的，您说得对。”他便拿起琉璃宝琴，前往因陀罗娑罗石窟。到了之后，心想：“（站在这里）世尊离我既不太远，也不太近，正好能听到我的声音。”于是站在一旁。站在一旁的干闼婆子般遮翼弹起琉璃宝琴，唱起了包含有佛、法、僧、阿罗汉以及情爱内容的偈颂：

五 “跋陀啊，阳光灿烂的女子，

我礼敬你的父亲，鼓王丁巴儒，

因为你这位善妙的美女，

给我带来了喜悦，才得以诞生。

如同汗出时遇到凉风，

如同酷渴时得到甘泉，

如同阿罗汉喜爱正法，

我如此爱你，盎耆罗娑。

如同病人得到良药，

如同饥饿者得到食物，

跋陀啊，请平息我的心，

如同以水浇灭燃火。

如同被炎热折磨的大象，

渴望投入你的怀抱，

就像投入布满莲花粉

清凉的莲花池塘。

如同被象钩刺伤的大象，

如同被矛和刺棒所制服，

我不知该怎么做，

因为美丽的你那圆润的大腿而痴迷。

我的心为你沉醉，

心意已被彻底改变；

如同鱼儿吞钩上钩，

我已无法回头。

美腿的跋陀啊，拥抱我吧，

圆眼的佳人啊，拥抱我吧！

善妙的女子啊，紧紧拥抱我吧，

这是我热切的愿望！

对于卷发的美女你，

我的爱意虽然微小，

却像对阿罗汉的布施，

增长为多方面的情感。

我曾对那些阿罗汉，

做过的任何福德善行，

愿那一切善果，

能和身为完美女子的你一同成熟。

我曾在这大地上，

做过的任何福德善行，

愿那一切善果，

能和身为完美女子的你一同成熟。

如同释迦子（佛陀）通过禅定，

专一、警觉、具念，

渴望证得不死（涅槃）境界，

我也是如此渴望你啊，阳光灿烂的女子！

如同牟尼（佛陀）证得无上正等正觉

而感到欢喜一样，

善妙的女子啊，若能与你结合，

我也会同样欢喜。

如果忉利天之主帝释

能赐予我一个恩惠，

跋陀啊，我所祈求的就是你——

我的爱意是如此坚定！

如同刚刚盛开的沙罗树花，

聪慧的女子啊，我礼敬你的父亲，

他有你这样优秀的女儿。”

六 唱完后，世尊对干闼婆子般遮翼说：

“般遮翼！你的琴声与歌声相得益彰，歌声也与琴声和谐一致；琴声没有盖过歌声，歌声也没有盖过琴声。般遮翼！这些包含佛、法、僧、阿罗汉以及情爱内容的偈颂，你是何时编作的？”

“世尊！那是在世尊初成正觉，住在优楼频螺村尼连禅河边的阿阇波罗尼拘律树下的时候。世尊！那时，我爱慕干闼婆王丁巴儒的女儿，名叫跋陀·苏利耶伐恰萨（阳光灿烂的跋陀）。但是，世尊，这位女士却爱着别人；她爱慕的是御者摩多梨的儿子尸康提。世尊！当我用尽各种方法都无法得到那位女士时，我就拿着这把琉璃宝琴，前往干闼婆王丁巴儒的住所；到了之后，弹起琉璃宝琴，唱了这些包含佛、法、僧、阿罗汉以及情爱内容的偈颂：”

七 “跋陀啊，阳光灿烂的女子，

我礼敬你的父亲，鼓王丁巴儒，

美女我欢喜

因此汝得生

……（中略）……

聪慧的女子啊，

不久似花开

如沙罗辉耀

我伏拜汝父

他有你这样优秀的女儿。”

“唱完之后，世尊，阳光灿烂的跋陀对我说：”

“‘尊者，我虽然没有亲身见过那位世尊，但我曾在忉利天善法堂为天神们跳舞时，听闻过那位世尊的事迹。既然尊者您如此称颂那位世尊，那么我们今天就相会吧。’”

“世尊，就这样，我与那位女士相会了。但自那以后，就再也没有（相会）了。”

八 那时，天主帝释这样想：

“般遮翼·干闼婆子正在和世尊交谈，世尊也在和般遮翼交谈。”

于是，天主帝释对干闼婆子般遮翼说：

“喂！般遮翼！你替我向世尊问候，就说：‘世尊，天主帝释及其大臣和随从们，以头顶礼世尊双足。’”

干闼婆子般遮翼回应天主帝释：“好的，您说得对。”然后他向世尊禀告：

“世尊，天主帝释及其大臣和随从们，以头顶礼世尊双足。”

“般遮翼！愿天主帝释及其大臣和随从们安乐！因为天神、人类、阿修罗、龙、干闼婆以及其他所有存在的众生，都希求安乐。”

如来就这样向这些地位尊贵的夜叉（指帝释等）致意。受到问候的天主帝释进入因陀罗娑罗石窟，顶礼世尊后，退到一旁站立。忉利天的天神们和干闼婆子般遮翼也进入因陀罗娑罗石窟，顶礼世尊后，退到一旁站立。

九 那时，凭借天神们的神通威力，原本凹凸不平的因陀罗娑罗石窟变得平坦了，原本狭窄的变得宽敞了，石窟内的黑暗消失了，生起了光明。这时，世尊对天主帝释说：

“真是稀有啊，拘翼（帝释的姓氏）！真是难得啊，拘翼！像您这样事务繁多、职责重大的人，竟然能来到这里！”

“世尊！很久以来，我一直想来拜见世尊，但是因为忙于忉利天众天神的各种事务，一直没能来拜见世尊。世尊！有一次，世尊住在舍卫城的娑罗树林中（Salaḷāgārake）。那时，世尊，我为了拜见世尊而去了舍卫城。”

一〇 “那时，世尊，世尊正以某种三摩地状态安坐。而毗沙门天王的侍女布吒提（Bhūjati）正恭敬地合掌侍立在世尊面前。世尊，于是我对布吒提说：‘姐妹！请替我顶礼世尊，（告诉他）： “世尊，天主帝释及其大臣和随从们，以头顶礼世尊双足。”’”

“世尊，我这样说后，那位布吒提对我说：‘尊者，现在不是拜见世尊的时候，世尊正在独住静修。’”

“‘那么，姐妹，等世尊从那三摩地出定后，请代我向世尊问候： “世尊，天主帝释及其大臣和随从们，以头顶礼世尊双足。”’”

“世尊！那位姐妹是否替我向世尊问候了呢？世尊还记得那位姐妹的话吗？” “天主！那位姐妹确实向我问候了，我记得她的话。而且，我正是因为（听到）您的车轮声才从那三摩地出定的。”

一一 “世尊！那些比我们先投生到忉利天的天神们，我从他们那里当面听闻并接受了这个说法：‘当如来、应供、正等觉者们出现于世时，天神众会增多，而阿修罗众会减少。’世尊！这一点现在我已亲眼见到：自从如来、应供、正等觉者出现于世，天神众确实增多了，阿修罗众确实减少了。世尊！就在这迦毗罗卫城，曾有一位名叫瞿毗迦的释迦族女子，她对佛、法、僧具有净信，戒行圆满。她厌离了女身，培育了男儿心（指追求更高境界的心态），在身体败坏、命终之后，投生到善趣、天界，成为忉利天众的一员，做了我们的儿子。在那里，大家都称他为‘瞿波天子’。另外，世尊，还有三位比丘曾在世尊座下修习梵行，却投生到了低等的干闼婆界。他们沉溺于五种感官欲乐，前来侍奉我们，为我们服务。当他们前来侍奉、服务我们时，瞿波天子就告诫他们说：‘尊者们，你们是从何处听闻那位世尊的正法的呢？想我以前身为女子，对佛、法、僧有净信，戒行圆满，厌离女身，培育男儿心，在身坏命终后，投生到善趣、天界，成为忉利天众的一员，做了天主帝释的儿子。即使在这里，大家也都称我为“瞿波天子”。而你们各位尊者，曾在世尊座下修习梵行，却投生到了低等的干闼婆界。我们真是看到了不该看到的事情啊——看到和我们一同修习梵行的同伴们，竟然投生到了低等的干闼婆界！’世尊！被瞿波天子这样告诫后，那三位天神中的两位当下生起了正念，（命终后）投生到了梵辅天界，但还有一位天神仍然沉溺于欲乐之中。”

一二 “我曾是具眼者（佛陀）的

一位优婆夷，

我的名字叫做‘瞿毗迦’；

我对佛与法深信不疑，

满怀喜悦地侍奉僧团。

因那位佛陀妙法的缘故，

我成了帝释的儿子，具大威力，

光芒万丈，投生到三十三天，

即使在这里，人们也知道我叫‘瞿波’。

后来我见到了从前见过的比丘们，

他们投生到干闼婆界，安住其中；

这些人曾是乔达摩的声闻弟子，

而我们（指瞿波）过去曾是人类。

我们曾用饮食供养他们，

在自己家中顶礼他们的双足。

他们是从哪里听受

佛陀的正法的呢？

法是需要亲自证知的，

由具眼者（佛陀）善巧宣说并亲自觉悟。

而我，正是通过侍奉你们，

听闻了圣者们的善说，

才成了帝释的儿子，具大威力，

光芒万丈，投生到三十三天。

而你们，虽然侍奉了至上的导师，

修习了无上的梵行，

却投生到低劣的界域，尊者们，

你们的投生实在不相称！

我们真是看到了不该看的事，

看到一同修习梵行的同伴投生到低劣界域。

你们投生到干闼婆界，

前来为我们天神服务。

看看我这个在家时的（修行），

与（你们）现在的差别吧！

我过去是女子，如今是男子身的天神，

享受着天界的五种欲乐。’

他们被乔达摩的弟子（瞿波）

这样告诫后，

认识到瞿波的话，感到了紧迫感。

‘来吧，我们应努力精进！

不要再做别人的仆从！’

他们中的两位开始努力精进，

忆念着乔达摩的教导。

他们就在此地净化自心，

看清了欲乐的过患；

如同大象挣脱皮带和绳索，

他们超越了忉利天的天神们。

那些难以克服的、属于魔罗的欲乐束缚，

他们斩断了。

天主因陀罗、生主以及所有天神

都聚集在善法堂中。

当他们安坐时，这两位勇者走了过来，

他们离欲，清除了尘垢。

天主婆娑哇（帝释）看到他们，

在天神大众中感到了震撼。

‘这些投生到低劣界域的天神，

竟然超越了我们忉利天的天神！’

听到天主震撼的话语，

瞿波对婆娑哇说道：

‘人世间有位佛陀，名叫释迦牟尼，

是众生之主，能降伏欲乐；

他们是他的儿子（弟子），但失去了正念，

经过我的提醒，他们才恢复了正念。’

‘那三位中的一位，仍然安住

于干闼婆界；

但另外两位遵循菩提之道，

内心专注，连天神都对他们感到惭愧。’

‘这里的法是如此显明，

没有任何声闻弟子会对此犹豫；

我们礼敬佛陀，胜利者、众生之主，

他已渡过瀑流，斩断疑惑。’

“他们在此了知了（世尊的）正法后，

获得了超胜的成就；

他们中的两位达到了优越境地——

梵辅天界。

为了证得那样的法，

我们来到了这里，尊者！

请世尊给予我们机会，

让我们提问吧，尊者！”

一三 那时，世尊这样想：“这位帝释（夜叉）长久以来确实是清净的，他无论问我什么问题，都将是有意义的，而不是无益的。而且，无论我对他提出的问题作何解答，他都能迅速理解。”

于是，世尊对天主帝释说了这首偈颂：

“婆娑哇（帝释），你心里想问什么，

尽管问我吧；

对于你每一个问题，

我都会为你断除（疑惑）。”

第二 诵品

一 得到世尊允许后，天主帝释向世尊提出了第一个问题：

“尊者！是什么束缚，使得天神、人类、阿修罗、龙、干闼婆以及其他各类存在的众生，他们虽然希望：‘愿我们没有怨恨、没有暴力、没有敌对、没有恼害，没有敌意地生活！’但实际上却怀有怨恨、暴力、敌对、恼害，有敌意地生活着呢？”

天主帝释向世尊提出了这个问题。世尊回答了他：

“天主！是嫉妒和吝啬束缚了天神、人类、阿修罗、龙、干闼婆以及其他各类存在的众生，他们虽然希望：‘愿我们没有怨恨、没有暴力、没有敌对、没有恼害，没有敌意地生活！’但实际上却怀有怨恨、暴力、敌对、恼害，有敌意地生活着。”

世尊就这样回答了天主帝释的问题。天主帝释心满意足，对世尊的回答感到欢喜、随喜，说道：“确实如此，世尊！确实如此，善逝！听了世尊的解答，我的疑惑已经渡过，犹豫已经消除。”

二 就这样，天主帝释对世尊的回答感到欢喜、随喜后，进一步向世尊提问：

“尊者！那么，嫉妒和吝啬是以什么为因缘？以什么为起源？以什么而产生？以什么为源头呢？在什么存在时，嫉妒和吝啬就会存在？在什么不存在时，嫉妒和吝啬就不会存在？”

“天主！嫉妒和吝啬是以喜爱和厌恶为因缘，以喜爱和厌恶为起源，由喜爱和厌恶而产生，从喜爱和厌恶为源头。当喜爱和厌恶存在时，嫉妒和吝啬就会存在；当喜爱和厌恶不存在时，嫉妒和吝啬就不会存在。”

“尊者！那么，喜爱和厌恶是以什么为因缘？以什么为起源？以什么而产生？以什么为源头呢？在什么存在时，喜爱和厌恶就会存在？在什么不存在时，喜爱和厌恶就不会存在？”

“天主！喜爱和厌恶是以欲求为因缘，以欲求为起源，由欲求而产生，从欲求为源头。当欲求存在时，喜爱和厌恶就会存在；当欲求不存在时，喜爱和厌恶就不会存在。”

“尊者！那么，欲求是以什么为因缘？以什么为起源？以什么而产生？以什么为源头呢？在什么存在时，欲求就会存在？在什么不存在时，欲求就不会存在？”

“天主！欲求是以思考为因缘，以思考为起源，由思考而产生，从思考为源头。当思考存在时，欲求就会存在；当思考不存在时，欲求就不会存在。”

“尊者！那么，思考是以什么为因缘？以什么为起源？以什么而产生？以什么为源头呢？在什么存在时，思考就会存在？在什么不存在时，思考就不会存在？”

“天主！思考是以戏论想的组成部分（Prapañca-saññā-saṅkhā）为因缘，以戏论想的组成部分为起源，由戏论想的组成部分而产生，从戏论想的组成部分为源头。当戏论想的组成部分存在时，思考就会存在；当戏论想的组成部分不存在时，思考就不会存在。”

三 “尊者！那么，一个致力于导向戏论想组成部分寂灭的正道的比丘，应如何修行呢？”

“天主！我说喜受（Somanassa）有两种：应行持的和不应行持的。天主！我说忧受（Domanassa）有两种：应行持的和不应行持的。天主！我说舍受（Upekkhā）有两种：应行持的和不应行持的。

“天主！我说喜受有两种：应行持的和不应行持的。这话是基于什么说的呢？在此，如果知道某种喜受：‘当我行持这种喜受时，不善法会增长，善法会减损’，这样的喜受就不应行持。在此，如果知道某种喜受：‘当我行持这种喜受时，不善法会减损，善法会增长’，这样的喜受就应行持。在这当中，又分为有寻有伺的（喜受）和无寻无伺的（喜受）；其中，无寻无伺的更为殊胜。天主！我说喜受有两种：应行持的和不应行持的。这话就是基于这个道理说的。”

“天主！我说忧受有两种：应行持的和不应行持的。这话是基于什么说的呢？在此，如果知道某种忧受：‘当我行持这种忧受时，不善法会增长，善法会减损’，这样的忧受就不应行持。在此，如果知道某种忧受：‘当我行持这种忧受时，不善法会减损，善法会增长’，这样的忧受就应行持。在这当中，又分为有寻有伺的（忧受）和无寻无伺的（忧受）；其中，无寻无伺的更为殊胜。天主！我说忧受有两种：应行持的和不应行持的。这话就是基于这个道理说的。”

“天主！我说舍受有两种：应行持的和不应行持的。这话是基于什么说的呢？在此，如果知道某种舍受：‘当我行持这种舍受时，不善法会增长，善法会减损’，这样的舍受就不应行持。在此，如果知道某种舍受：‘当我行持这种舍受时，不善法会减损，善法会增长’，这样的舍受就应行持。在这当中，又分为有寻有伺的（舍受）和无寻无伺的（舍受）；其中，无寻无伺的更为殊胜。天主！我说舍受有两种：应行持的和不应行持的。这话就是基于这个道理说的。”

“天主！一个致力于导向戏论想组成部分寂灭的正道的比丘，就是这样修行的。”

世尊就这样回答了天主帝释的问题。天主帝释心满意足，对世尊的回答感到欢喜、随喜，说道：“确实如此，世尊！确实如此，善逝！听了世尊的解答，我的疑惑已经渡过，犹豫已经消除。”

四 天主帝释对世尊的回答感到欢喜、随喜后，进一步提问：

“尊者！那么，一个奉行别解脱律仪（Pātimokkha saṃvara）的比丘，应如何修行呢？”

“天主！我说身行（Kāyasamācāra）有两种：应行持的和不应行持的。天主！我说语行（Vacīsamācāra）有两种：应行持的和不应行持的。天主！我说遍求（Pariyesanā，指生活资具的寻求）有两种：应行持的和不应行持的。”

“天主！我说身行有两种：应行持的和不应行持的。这话是基于什么说的呢？在此，如果知道某种身行：‘当我行持这种身行时，不善法会增长，善法会减损’，这样的身行就不应行持。在此，如果知道某种身行：‘当我行持这种身行时，不善法会减损，善法会增长’，这样的身行就应行持。天主！我说身行有两种：应行持的和不应行持的。这话就是基于这个道理说的。”

“天主！我说语行有两种：应行持的和不应行持的。这话是基于什么说的呢？在此，如果知道某种语行：‘当我行持这种语行时，不善法会增长，善法会减损’，这样的语行就不应行持。在此，如果知道某种语行：‘当我行持这种语行时，不善法会减损，善法会增长’，这样的语行就应行持。天主！我说语行有两种：应行持的和不应行持的。这话就是基于这个道理说的。”

“天主！我说遍求有两种：应行持的和不应行持的。这话是基于什么说的呢？在此，如果知道某种遍求：‘当我行持这种遍求时，不善法会增长，善法会减损’，这样的遍求就不应行持。在此，如果知道某种遍求：‘当我行持这种遍求时，不善法会减损，善法会增长’，这样的遍求就应行持。天主！我说遍求有两种：应行持的和不应行持的。这话就是基于这个道理说的。”

“天主！一个奉行别解脱律仪的比丘，就是这样修行的。”

世尊就这样回答了天主帝释的问题。天主帝释心满意足，对世尊的回答感到欢喜、随喜，说道：“确实如此，世尊！确实如此，善逝！听了世尊的解答，我的疑惑已经渡过，犹豫已经消除。”

五 天主帝释对世尊的回答感到欢喜、随喜后，进一步提问：

“尊者！那么，一个守护诸根（Indriya saṃvara）的比丘，应如何修行呢？”

“天主！我说眼所识知的色（对象）有两种：应行持的和不应行持的。天主！我说耳所识知的声有两种：应行持的和不应行持的。天主！我说鼻所识知的香有两种：应行持的和不应行持的。天主！我说舌所识知的味有两种：应行持的和不应行持的。天主！我说身所识知的触有两种：应行持的和不应行持的。天主！我说意所识知的法（对象）有两种：应行持的和不应行持的。”

听到这话后，天主帝释对世尊说：

“世尊！对于世尊刚才简略宣说的这个道理，我已这样详细地理解了它的含义。世尊！对于某种眼所识知的色，如果行持它会导致不善法增长、善法减损，那么这种眼所识知的色就不应行持。而世尊！对于某种眼所识知的色，如果行持它会导致不善法减损、善法增长，那么这种眼所识知的色就应行持。同样地，世尊！对于某种耳所识知的声……（中略）……鼻所识知的香……舌所识知的味……身所识知的触……意所识知的法，如果行持它会导致不善法增长、善法减损，那么这种意所识知的法就不应行持。而世尊！对于某种意所识知的法，如果行持它会导致不善法减损、善法增长，那么这种意所识知的法就应行持。

世尊！对于世尊刚才简略宣说的这个道理，我已这样详细地理解了它的含义。听了世尊的解答，我的疑惑已经渡过，犹豫已经消除。”

六 就这样，天主帝释对世尊的回答感到欢喜、随喜后，进一步提问：

“尊者！是否所有的沙门、婆罗门都持有完全相同的见解、相同的戒行、相同的欲求、相同的目标呢？”

“天主！并非所有的沙门、婆罗门都持有完全相同的见解、相同的戒行、相同的欲求、相同的目标。”

“尊者！为何并非所有的沙门、婆罗门都持有完全相同的见解、相同的戒行、相同的欲求、相同的目标呢？”

“天主！这个世界由多种多样不同的界（元素、层面）构成。在这多种多样不同的世界中，众生执着于无论哪种界，都会强烈地固守和坚持这种观点：‘只有这个才是真实的，其他都是虚假的！’因此，并非所有的沙门、婆罗门都持有完全相同的见解、相同的戒行、相同的欲求、相同的目标。”

“尊者！是否所有的沙门、婆罗门都达到了最终的目标、最终的安稳、最终的梵行、最终的终结呢？”

“天主！并非所有的沙门、婆罗门都达到了最终的目标、最终的安稳、最终的梵行、最终的终结。”

“尊者！为何并非所有的沙门、婆罗门都达到了最终的目标、最终的安稳、最终的梵行、最终的终结呢？”

“天主！只有那些因渴爱灭尽而解脱的比丘，才达到了最终的目标、最终的安稳、最终的梵行、最终的终结。因此，并非所有的沙门、婆罗门都达到了最终的目标、最终的安稳、最终的梵行、最终的终结。”

世尊就这样回答了天主帝释的问题。天主帝释心满意足，对世尊的回答感到欢喜、随喜，说道：“确实如此，世尊！确实如此，善逝！听了世尊的解答，我的疑惑已经渡过，犹豫已经消除。”

七 天主帝释对世尊的回答感到欢喜、随喜后，对世尊说道：

“世尊！渴爱（Ejā，骚动、动摇）是病，渴爱是肿瘤，渴爱是箭。它牵引着这个人，导致一世又一世的再生，因此这个人会遭遇种种高低不同的命运。世尊！对于这些我曾向其他外道的沙门、婆罗门请教却不得要领的问题，长久以来一直困扰我的疑惑和犹豫之箭，今天已被世尊拔除了！”

“天主！你是否记得曾向其他沙门、婆罗门问过这些问题？”

“世尊！我记得曾向其他沙门、婆罗门问过这些问题。”

“那么，天主，如果对你没有妨碍的话，能说说他们是如何回答你的吗？”

“世尊！在世尊或像世尊这样的人面前，对我当然没有妨碍。”

“那么，天主，说吧。”

“世尊！那些我认为是住在森林、偏僻住所的沙门、婆罗门，我前去拜访他们，向他们请教这些问题。但他们被我问倒了，无法回答，反而问我：‘尊者叫什么名字？’我被问后回答他们：‘尊者们，我是天主帝释。’他们就进一步反问我：‘尊者天主，您是造作了什么业才达到这个地位的呢？’于是我就把我所听闻、所学习的法教导给他们。他们听了这么一点就心满意足了，说：‘我们见到了天主帝释，而且他也回答了我们问他的问题！’结果，反而成了我的弟子，而不是我成为他们的弟子。但是，世尊！我现在是世尊的弟子，是已入流者（Sotāpanna），不会堕入恶道，决定趣向正觉。”

八 “天主！你是否记得以前曾获得过这样的喜悦感和满足感？”

“世尊！我记得以前曾获得过这样的喜悦感和满足感。”

“那么，天主，你是如何获得那样的喜悦感和满足感的呢？”

“世尊！很久以前，天神与阿修罗之间曾发生过一场战斗。世尊，在那场战斗中，天神获胜了，阿修罗战败了。世尊！赢得那场战斗、战胜之后，我当时这样想：‘现在，天神们将享用天界的精华和阿修罗界的精华这两种精华了！’但是，世尊，我那时获得的喜悦感和满足感，是伴随着暴力和武器的，它不能导向厌离、离欲、寂灭、平静、神通、正觉、涅槃。而现在，世尊！我听闻了世尊的正法后所获得的这种喜悦感和满足感，是不伴随暴力和武器的，它完全导向厌离、离欲、寂灭、平静、神通、正觉、涅槃。”

“天主！你看到哪些利益，才表达如此的喜悦感和满足感呢？”

“世尊！我看到六种利益，才表达如此的喜悦感和满足感：

“就在这里，身为天神的我，

再次获得了新的生命（指精神上的新生）。

尊者，愿您知晓这一点！”

“世尊！我看到这第一个利益，才表达如此的喜悦感和满足感。”

“当我从天界死去，

舍弃非人的生命后，

我将不迷惑地进入（人间的）母胎，

投生到我心所喜爱之处。”

“世尊！我看到这第二个利益，才表达如此的喜悦感和满足感。”

“我将在（佛陀的）教法中快乐地安住，

智慧明了，不迷惑，

以正念和清晰的觉知

安住于正道。”

“世尊！我看到这第三个利益，才表达如此的喜悦感和满足感。”

“如果我依正道而行，

正觉将会实现；

我将成为觉悟者而住，

那将是最终的终结。”

“世尊！我看到这第四个利益，才表达如此的喜悦感和满足感。”

“当我从人间死去，

舍弃人的生命后，

我将再次成为天神，

投生到（比现在）更优越的天界。”

“世尊！我看到这第五个利益，才表达如此的喜悦感和满足感。”

“那些更为优越、声名卓著的天神

——阿迦腻吒天（色究竟天），

在我生命最终阶段，

那将是我的居所。”

“世尊！我看到这第六个利益，才表达如此的喜悦感和满足感。

世尊！我看到这六种利益，才表达如此的喜悦感和满足感。”

九 “我的心愿未了，

充满疑惑和犹豫，

长久以来，我四处寻访

如来。

那些我认为是独住修行的沙门，

我以为他们是觉悟者，

便前去亲近。

‘如何是成就？

如何是退失？’

当我问他们，

他们却不知道正道和修行方法。

当他们知道

来者是天主帝释时，

反而问我：‘您是做了什么

才达到这个地位的？’

于是我把我所听闻的法

教给他们听；

他们听了就心满意足，

（只是因为）：‘我们见到婆娑哇（帝释）了！’

而当我终于找到佛陀

——能断除疑惑者，

我现在已无所畏惧，

侍奉着正等觉者。

佛陀是拔除渴爱之箭者，

无可匹敌。

我礼敬这位大雄、佛陀、

太阳的亲属！

尊者！我们过去与天神们一同礼敬梵天，

今天让我们一同礼敬您吧！

来，让我们一起向您致敬！

您正是那位正等觉者！

您是无上的导师！

在这包含天神的世界里，

没有谁能与您相比！”

一〇 那时，天主帝释对干闼婆子般遮翼说：

“哦，亲爱的般遮翼，你真是帮了我大忙，是你先去取悦了世尊。亲爱的，在你先取悦了世尊之后，我们才得以拜见这位世尊、应供、正等觉者。我将任命你处于父亲的地位，你将成为干闼婆之王，并且我把阳光灿烂的跋陀赐给你——她正是你所渴望的。”

然后，天主帝释用手触摸大地，三次发出感叹之语：

“礼敬那位世尊、应供、正等觉！

礼敬那位世尊、应供、正等觉！

礼敬那位世尊、应供、正等觉！”

就在这段解说被宣讲时，天主帝释生起了无尘、无垢的法眼，了知：“任何有集起性质的事物，都有其息灭的性质。”其余八万天神也是如此。

就这样，这些由天主帝释所启请的问题，得到了世尊的解答。因此，这段解说被称为“帝释所问经。”

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2565.8.18 心 法师 修订】

【佛历 2555.7.13 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【1】Dīghanikāya 长部经典 (DN 1-34, 1360)/《2》Mahāvaggapāḷi 大品 (DN 14-23, 1-441)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9. Mahāsatipaṭṭhānasutta 大念住经 (DN 22, 372-405)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Mahāsatipaṭṭhānasuttaṃ

大念住经 The Great Frames of Reference

【 English Translated from the Pali by Thanissaro Bhikkhu 】

《大念住经》目录 (Contents)

大念住经 Mahāsatipaṭṭhānasuttaṃ / The Great Frames of Reference (DN 22, 372-405) [1~34]

♨ 第一篇 前言 (Preface) [1]

♨ 第二篇 总说 Uddeso [2]

♨ 第三篇 观身念住 Kāyānupassanā (Body) [3~8]

第一品 ✫ 观呼吸 Kāyānupassanā ānāpānapabbaṃ [3]

第二品 ✫ 观姿势 Kāyānupassanā iriyāpathapabbaṃ [4]

第三品 ✫ 正知──四明觉 Kāyānupassanā sampajānapabbaṃ [5]

第四品 ✫ 违逆想──思维不净 Kāyānupassanā paṭikūlamanasikārapabbaṃ [6]

第五品 ✫ 观界──思维四大 Kāyānupassanā dhātumanasikārapabbaṃ [7]

第六品 ✫ 观墓园九相 Kāyānupassanā navasivathikapabbaṃ [8]

♨ 第四篇 观受念住 Vedanānupassanā (Feelings) [9]

第一品 ✫ 乐受 sukha vedana [9]

第二品 ✫ 苦受 dukkha vedana [9]

第三品 ✫ 不苦、不乐受 adukkhamasukha vedana [9]

♨ 第五篇 观心念住 Cittānupassanā (Mind) [10]

第一品 ✫ 贪染 sarāga [10]

第二品 ✫ 瞋恚 sadosa [10]

第三品 ✫ 愚痴 samoha [10]

第四品 ✫ 昏沉、散乱 saṅkhitta vikkhitta [10]

第五品 ✫ 广大 mahaggata [10]

第六品 ✫ 有上 sauttara [10]

第七品 ✫ 得定 samāhita [10]

第八品 ✫ 解脱 vimutta [10]

♨ 第六篇 观法念住 Dhammānupassanā (Mental Qualities) [11~32]

第一品 ✫ 观五盖 Dhammānupassanā nīvaraṇapabbaṃ [11]

第二品 ✫ 观五取蕴 Dhammānupassanā khandhapabbaṃ [12]

第三品 ✫ 观内外六处 Dhammānupassanā āyatanapabbaṃ [13]

第四品 ✫ 观七菩提分 Dhammānupassanā bojjhaṅgapabbaṃ [14]

第五品 ✫ 观四圣谛 Dhammānupassanā saccapabbaṃ [15~32]

♨ 第七篇 四念住修习成果 (Conclusion) [33~34]

♨ 第八篇 结 语 (Epilog) [34]

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大念住经 Mahāsatipaṭṭhānasuttaṃ / The Great Frames of Reference (DN 22, 372-405) [1~34]

✩ 悠悠岁月、走出迷思……【巴利圣典】 简介～

⑴ 【巴利圣典】不是“北传婆罗门教”的《阿含经》、也不像“南传佛教”的〈伪〉论《阿毗达摩》或“一经一论”的【梵文经典】！

⑵ 【巴利圣典】代表，原始佛法“正法”与“圣律”的第一手资料～～佛陀最后的教说：“正法与圣律，于我灭后，当为，汝等之大师！”

⑶ 【巴利圣典】每部经典，皆有历史、文献记录，翔实可信、严谨可考；每卷经文，前后关联、次第井然，多达二万三千三百二十四卷，皆有重点、主题，有如，完整体系的《佛法教材》、生动活泼的《圣境旅人书》。

✩ 《长部经典 Dīghanikāya》简介～

为原始佛法《五部经典》之一，较长篇幅的经文，编列在《长部经典》，共三十四经。

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✩ 《大念住经 Mahāsatipaṭṭhānasutta》简介～ ☪ The Fourfold of Mindfulness

本经为《长部经典》第二十二经，是有关佛陀对于“四念住”教导的总整理。

✩ 修习四念住 ☞ 实践七菩提分的方法～

➊ 念住（正念） Sati-paṭṭhāna ，是“安住念头”、“于身受心法随观身受心法而住”的意思，不可以错误翻译为“念处”！

➋ 彻知（正知） Sam-pajāna ，是“心中观想”的意思，不论心中、外境，皆不是“真实”，更不可以和“念住”混为一谈。

➌ 《有明小经》(MN 44, 460-467) 提到“正念”是定，不是慧；“正知”是慧，不是定。所以，“正念”乃有为、非无为！

➍ 《界分别经》(MN 140, 342-370) 说明“念住”的目的，是为达到“舍心”；而“舍心”的目的，是为了达到“解脱”。

所以，不应该本末倒置，将念头──安住于心中的“念住”，误解为──执着于外境的“念处”！

✩ 四念住（身受心法） ☞ 不断提升意识的四个层次～

⑴ 身念住 ➾ 内观身体；

⑵ 受念住 ➾ 内观感受；

⑶ 心念住 ➾ 内观心念；

⑷ 法念住 ➾ 内观想法。

✩ 能够修到“法念住” ☞ 自然清楚以下这四句偈语～

有所见、有所不见，无所见、无所不见；

有所闻、有所不闻，无所闻、无所不闻；

有所觉、有所不觉，无所觉、无所不觉；

有所知、有所不知，无所知、无所不知。

── 佛历 2559.5.14（六） ──

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♨ 当内观的功夫到很深入的时候 ～➢

刹那生灭的身心就好像格放的影像，是静止不动的！

同一时间，这个能说会动的〝我〞也就消失了！

── 佛历 2565.3.1（二）修行语录 ──

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♨ 五蕴 ～➢

就像汽车的零件一样，随时都是可以更换的！

不只是汽车的零件可以更换，甚至当整台汽车报销的时候，也是可以再换一辆新车的！

五蕴身心的生命流转，不也是一样的道理吗？

── 佛历 2565.3.10（四）修行语录 ──

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♨ 四念住：身、受、心、法 ～➢

前三者，是有一定顺序与次第的，即是：

“身 ➨ 受 ➨ 心”三个念住。

但法念住可以独立出来，也可以包含在前三者之中（法念住当然是内观三法印：无常、苦、无我）。

修法念住，就好像打开“有明”的窗户，而“身 ➨ 受 ➨ 心”三个念住，就好像：

从第一层楼爬到第三层楼的过程，而每一层楼都是有通往涅槃的“有明”窗户，当内观成熟时，可以随时被打开的！

── 佛历 2565.3.10（四）修行语录 ──

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♨ 不是〝五蕴皆空〞 ～➢

这是恶知识的误导！

涅槃的真实情况是：五蕴无我！

也就是说：当你证悟涅槃时，第一个所感受到的，不是“五蕴”的消失，而是“我执”的消失！

而这个时候的五蕴，还是会继续存在的；一直到你生命终结的那一天，五蕴不再继续流转──

到达“无余的涅槃”（或称为：真正意义上的“圆寂”）！

── 佛历 2565.3.10（四）修行语录 ──

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♨ 不同的五蕴时空 ～➢

都会自认为自己才是真实，别人都是虚妄；

其实都是缘起，没有谁是虚妄，也没有谁才是真实！

── 佛历 2565.3.11（五）修行语录 ──

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☆ 四明觉（ Catubbidhañhi sampajaññaṃ ） ➾

⓵ 有益明觉（ Sātthaka-sampajañña ） ☞

在生起念头时，就能在有益及无益之间，作出有益选择；

⓶ 合宜明觉（ Sappāya-sampajañña ） ☞

能够于适宜与不适宜之间，作出适宜选择；

⓷ 行处明觉（ Gocara-sampajañña ） ☞

行住坐卧，不舍弃念住；

⓸ 无痴明觉（ Asammoha-sampajañña ） ☞

在行住坐卧等各方面，没有愚痴、我见。

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♨ 第一篇 前言 (Preface) [1]

﹝第一卷 ➲﹞ 372. Evaṃ me sutaṃ –

如是我闻──

I have heard that

ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhaddante”ti [bhadanteti (sī. syā. pī.)] te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

一时，世尊住在俱卢国，一个叫做咖马萨达马的俱卢人市镇。在那里，世尊对比丘们说：“比丘们！”那些比丘回答世尊：“世尊。”世尊这样说：
on one occasion the Blessed One was staying in the Kuru country. Now there is a town of the Kurus called Kammasadhamma. There the Blessed One addressed the monks, "Monks." "Lord," the monks replied. The Blessed One said this:

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♨ 第二篇 总说 Uddeso [2]

﹝第二卷 ➲﹞ 373. “Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā, sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ cattāro satipaṭṭhānā.

“只有一条道路，比丘们！可以使众生清净、克服愁悲、灭除苦忧、达到正道、证悟涅槃，这条道路，就是四念住。

"This is the direct path for the purification of beings, for the overcoming of sorrow & lamentation, for the disappearance of pain & distress, for the attainment of the right method, & for the realization of Unbinding — in other words, the four frames of reference.

Katame cattāro?

是哪四个念住呢？

Which four?

Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ,

在此，比丘们！比丘对于身，持续观察身，保持热忱、正知、正念，调伏世间的贪忧。

"There is the case where a monk remains focused on the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world.

vedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ,

对于受，持续观察受，保持热忱、正知、正念，调伏世间的贪忧。

He remains focused on feelings...

citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ,

对于心，持续观察心，保持热忱、正知、正念，调伏世间的贪忧。

mind...

dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

对于法，持续观察法，保持热忱、正知、正念，调伏世间的贪忧。

mental qualities in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world.

───Uddeso niṭṭhito. 总说结束───

♨ 第三篇 观身念住 Kāyānupassanā (Body) [3~8]

第一品 ✫ 观呼吸 Kāyānupassanā ānāpānapabbaṃ [3]

﹝第三卷 ➲﹞ 374. Kathañca pana, bhikkhave, bhikkhu kāye kāyānupassī viharati?

再者，比丘们！比丘如何对于身，持续观察身呢？

And how does a monk remain focused on the body in & of itself?

Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.

在此，比丘们！比丘前往森林，或前往树下，或前往僻静处，结跏趺坐，保持身体端直，将念置于面前。

There is the case where a monk — having gone to the wilderness, to the shade of a tree, or to an empty building — sits down folding his legs crosswise, holding his body erect and setting mindfulness to the fore [lit: the front of the chest]. Always mindful,

So satova assasati, satova passasati.

他只是保持正念地入息，保持正念地出息。

he breathes in; mindful he breathes out.

Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti.

⓵ 入息长时，他了知：‘我入息长。’⓶ 出息长时，他了知：‘我出息长。’

Breathing in long, he discerns, 'I am breathing in long'; or breathing out long, he discerns, 'I am breathing out long.'

Rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti.

⓷ 入息短时，他了知：‘我入息短。’⓸ 出息短时，他了知：‘我出息短。’

Or breathing in short, he discerns, 'I am breathing in short'; or breathing out short, he discerns, 'I am breathing out short.'

‘Sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati.

⓹ 他训练自己：‘我将觉知全身而入息。’⓺ 他训练自己：‘我将觉知全身而出息。’

He trains himself, 'I will breathe in sensitive to the entire body.' He trains himself, 'I will breathe out sensitive to the entire body.'

‘Passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati.

⓻ 他训练自己：‘我将平静身行而入息。’⓼ 他训练自己：‘我将平静身行而出息。’

He trains himself, 'I will breathe in calming bodily fabrication.' He trains himself, 'I will breathe out calming bodily fabrication.'

Seyyathāpi, bhikkhave, dakkho bhamakāro vā bhamakārantevāsī vā dīghaṃ vā añchanto ‘dīghaṃ añchāmī’ti pajānāti, rassaṃ vā añchanto ‘rassaṃ añchāmī’ti pajānāti

比丘们！譬如熟练的（车工）匠人或他的学徒，在（拉）长的时候，了知：‘我（拉）长’；在（拉）短的时候，了知：‘我（拉）短’。

Just as a skilled turner or his apprentice, when making a long turn, discerns, 'I am making a long turn,' or when making a short turn discerns, 'I am making a short turn';

evameva kho, bhikkhave, bhikkhu dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti,

相同地，比丘们！比丘⓵ 入息长时，他了知：‘我入息长。’⓶ 出息长时，他了知：‘我出息长。’

in the same way the monk, when breathing in long, discerns, 'I am breathing in long'; or breathing out long, he discerns, 'I am breathing out long'

rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti.

⓷ 入息短时，他了知：‘我入息短。’⓸ 出息短时，他了知：‘我出息短。’

...

‘Sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati,

⓹ 他训练自己：‘我将觉知全身而入息。’⓺ 他训练自己：‘我将觉知全身而出息。’

...

‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati.

⓻ 他训练自己：‘我将平静身行而入息。’⓼ 他训练自己：‘我将平静身行而出息。’

He trains himself, 'I will breathe in calming bodily fabrication.' He trains himself, 'I will breathe out calming bodily fabrication.'

⑴ Iti ajjhattaṃ vā kāye kāyānupassī viharati, ⑵ bahiddhā vā kāye kāyānupassī viharati, ⑶ ajjhattabahiddhā vā kāye kāyānupassī viharati.

⑴ 如是，他或于内身，持续观察身；⑵ 或于外身，持续观察身；⑶ 或于内外身，持续观察身。

In this way he remains focused internally on the body in & of itself, or externally on the body in & of itself, or both internally & externally on the body in & of itself.

⑷ Samudayadhammānupassī vā kāyasmiṃ viharati, ⑸ vayadhammānupassī vā kāyasmiṃ viharati, ⑹ samudayavayadhammānupassī vā kāyasmiṃ viharati.

⑷ 或于身，持续观察集法；⑸ 或于身，持续观察灭法；⑹ 或于身，持续观察集法与灭法。

Or he remains focused on the phenomenon of origination with regard to the body, on the phenomenon of passing away with regard to the body, or on the phenomenon of origination & passing away with regard to the body.

⑺ ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti ⑻ yāvadeva ñāṇamattāya paṭissatimattāya ⑼ anissito ca viharati, ⑽ na ca kiñci loke upādiyati.

⑺ 或他的‘有身体’之念得以确立，⑻ 仅仅是为了智识与忆念。⑼ 他独立安住，⑽ 对世间无所执取。

Or his mindfulness that 'There is a body' is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world.

Evampi kho [evampi (sī. syā. pī.)], bhikkhave, bhikkhu kāye kāyānupassī viharati.

比丘们！这就是比丘如何对于身，持续观察身。

This is how a monk remains focused on the body in & of itself.

───Ānāpānapabbaṃ niṭṭhitaṃ. 观呼吸结束───

第二品 ✫ 观姿势 Kāyānupassanā iriyāpathapabbaṃ [4]

﹝第四卷 ➲﹞ 375. Puna caparaṃ, bhikkhave, bhikkhu gacchanto vā ‘gacchāmī’ti pajānāti,

再者，比丘们！比丘行走时，➊ 了知：‘我正在行走’；

Furthermore, when walking, the monk discerns, 'I am walking.'

ṭhito vā ‘ṭhitomhī’ti pajānāti,

站立时，➋ 了知：‘我正站立’；

When standing, he discerns, 'I am standing.'

nisinno vā ‘nisinnomhī’ti pajānāti,

坐着时，➌ 了知：‘我正坐着’；

When sitting, he discerns, 'I am sitting.'

sayāno vā ‘sayānomhī’ti pajānāti,

躺卧时，➍ 了知：‘我正躺卧’。

When lying down, he discerns, 'I am lying down.'

yathā yathā vā panassa kāyo paṇihito hoti, tathā tathā naṃ pajānāti.

➎ 无论身体处于何种姿势，都如实了知。

Or however his body is disposed, that is how he discerns it.

⑴ Iti ajjhattaṃ vā kāye kāyānupassī viharati, ⑵ bahiddhā vā kāye kāyānupassī viharati, ⑶ ajjhattabahiddhā vā kāye kāyānupassī viharati.

⑴ 如是，他或于内身，持续观察身；⑵ 或于外身，持续观察身；⑶ 或于内外身，持续观察身。

In this way he remains focused internally on the body in & of itself, or focused externally

⑷ Samudayadhammānupassī vā kāyasmiṃ viharati, ⑸ vayadhammānupassī vā kāyasmiṃ viharati, ⑹ samudayavayadhammānupassī vā kāyasmiṃ viharati.

⑷ 或于身，持续观察集法；⑸ 或于身，持续观察灭法；⑹ 或于身，持续观察集法与灭法。

...

⑺ ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti ⑻ yāvadeva ñāṇamattāya paṭissatimattāya ⑼ anissito ca viharati, ⑽ na ca kiñci loke upādiyati.

⑺ 或他的‘有身体’之念得以确立，⑻ 仅仅是为了智识与忆念。⑼ 他独立安住，⑽ 对世间无所执取。

unsustained by anything in the world.

Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

比丘们！这就是比丘如何对于身，持续观察身。

This is how a monk remains focused on the body in & of itself.

───Iriyāpathapabbaṃ niṭṭhitaṃ. 观姿势结束───

第三品 ✫ 正知──四明觉 Kāyānupassanā sampajānapabbaṃ [5]

﹝第五卷 ➲﹞ 376. Puna caparaṃ, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti,

再者，比丘们！比丘➊ 前往、返回时，保持正知；

Furthermore, when going forward & returning, he makes himself fully alert;

ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti,

➋ 向前看、向旁看时，保持正知；➌ 屈、伸（肢体）时，保持正知；
when looking toward & looking away... when bending & extending his limbs...

saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti,

➍ 穿着（僧伽梨）衣、持钵时，保持正知；
when carrying his outer cloak, his upper robe & his bowl...

asite pīte khāyite sāyite sampajānakārī hoti,

➎ 吃、喝、咀嚼、尝味时，保持正知；
when eating, drinking, chewing, & savoring...

uccārapassāvakamme sampajānakārī hoti,

➏ 大、小便时，保持正知；
when urinating & defecating...

gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

➐ 行、住、坐、卧、醒来、说话、默然时，保持正知。

when walking, standing, sitting, falling asleep, waking up, talking, & remaining silent, he makes himself fully alert.

Iti ajjhattaṃ vā…pe…

像这样，⑴ 或于内身...（省略）...

In this way he remains focused internally on the body in & of itself, or focused externally... unsustained by anything in the world.

evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

比丘们！这就是比丘如何对于身，持续观察身。

This is how a monk remains focused on the body in & of itself.

───Sampajānapabbaṃ niṭṭhitaṃ. 正知结束───

第四品 ✫ 违逆想──思维不净 Kāyānupassanā paṭikūlamanasikārapabbaṃ [6]

﹝第六卷 ➲﹞ 377. Puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati –

再者，比丘们！比丘观察此身，从脚底向上，从头发向下，皮肤覆盖，充满种种不净物，他如此省察：

Furthermore...

‘atthi imasmiṃ kāye ① kesā ② lomā ③ nakhā ④ dantā ⑤ taco, ⑥ maṃsaṃ ⑦ nhāru ⑧ aṭṭhi ⑨ aṭṭhimiñjaṃ ⑩ vakkaṃ, ⑪ hadayaṃ ⑫ yakanaṃ ⑬ kilomakaṃ ⑭ pihakaṃ ⑮ papphāsaṃ, ⑯ antaṃ ⑰ antaguṇaṃ ⑱ udariyaṃ ⑲ karīsaṃ [karīsaṃ ⑳ matthaluṅgaṃ (ka.)], ㉑ pittaṃ ㉒ semhaṃ ㉓ pubbo ㉔ lohitaṃ ㉕ sedo ㉖ medo, ㉗ assu ㉘ vasā ㉙ kheḷo ㉚ siṅghāṇikā ㉛ lasikā ㉜ mutta’nti.

‘此身中有：① 头发、② 身毛、③ 指甲、④ 牙齿、⑤ 皮，⑥ 肉、⑦ 筋、⑧ 骨、⑨ 骨髓、⑩ 肾，⑪ 心脏、⑫ 肝脏、⑬ 肋膜、⑭ 脾脏、⑮ 肺，⑯ 肠、⑰ 肠膜、⑱ 胃中物、⑲ 粪便、[⑳ 脑髓]，㉑ 胆汁、㉒ 痰、㉓ 脓、㉔ 血、㉕ 汗、㉖ 脂肪，㉗ 泪、㉘ 膏油、㉙ 唾液、㉚ 鼻涕、㉛ 关节滑液、㉜ 尿。’

'In this body there are ① head hairs, ② body hairs, ③ nails, ④ teeth, ⑤ skin, ⑥ flesh, ⑦ tendons, ⑧ bones, ⑨ bone marrow, ⑩ kidneys, ⑪ heart, ⑫ liver, ⑬ pleura, ⑭ spleen, ⑮ lungs, ⑯ large intestines, ⑰ small intestines, ⑱ gorge, ⑲ feces, ⑳ brain, ㉑ bile, ㉒ phlegm, ㉓ pus, ㉔ blood, ㉕ sweat, ㉖ fat, ㉗ tears, ㉘ skin-oil, ㉙ saliva, ㉚ mucus, ㉛ fluid in the joints, ㉜ urine.'

Seyyathāpi, bhikkhave, ubhatomukhā putoḷi [mūtoḷī (syā.), mutoli (pī.)] pūrā nānāvihitassa dhaññassa, seyyathidaṃ sālīnaṃ vīhīnaṃ muggānaṃ māsānaṃ tilānaṃ taṇḍulānaṃ. Tamenaṃ cakkhumā puriso muñcitvā paccavekkheyya –

譬如，比丘们！一个两端开口的袋子，装满了各种谷物，即：稻、米、绿豆、豆、芝麻、精米；一个有视力的人把它倒出来，（可以）省察：
just as if a sack with openings at both ends were full of various kinds of grain — wheat, rice, mung beans, kidney beans, sesame seeds, husked rice — and a man with good eyesight, pouring it out, were to reflect,

‘ime sālī, ime vīhī ime muggā ime māsā ime tilā ime taṇḍulā’ti.

‘这是稻、这是米、这是绿豆、这是豆、这是芝麻、这是精米。’

'This is wheat. This is rice. These are mung beans. These are kidney beans. These are sesame seeds. This is husked rice,'

Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati –

相同地，比丘们！比丘观察此身，从脚底向上，从头发向下，皮肤覆盖，充满种种不净物，他如此省察：
in the same way, monks, a monk reflects on this very body from the soles of the feet on up, from the crown of the head on down, surrounded by skin and full of various kinds of unclean things:

‘atthi imasmiṃ kāye ① kesā ② lomā ③ nakhā ④ dantā ⑤ taco, ⑥ maṃsaṃ ⑦ nhāru ⑧ aṭṭhi ⑨ aṭṭhimiñjaṃ ⑩ vakkaṃ, ⑪ hadayaṃ ⑫ yakanaṃ ⑬ kilomakaṃ ⑭ pihakaṃ ⑮ papphāsaṃ, ⑯ antaṃ ⑰ antaguṇaṃ ⑱ udariyaṃ ⑲ karīsaṃ [karīsaṃ ⑳ matthaluṅgaṃ (ka.)], ㉑ pittaṃ ㉒ semhaṃ ㉓ pubbo ㉔ lohitaṃ ㉕ sedo ㉖ medo, ㉗ assu ㉘ vasā ㉙ kheḷo ㉚ siṅghāṇikā ㉛ lasikā ㉜ mutta’nti.

‘此身中有：① 头发、② 身毛、③ 指甲、④ 牙齿、⑤ 皮，⑥ 肉、⑦ 筋、⑧ 骨、⑨ 骨髓、⑩ 肾，⑪ 心脏、⑫ 肝脏、⑬ 肋膜、⑭ 脾脏、⑮ 肺，⑯ 肠、⑰ 肠膜、⑱ 胃中物、⑲ 粪便、[⑳ 脑髓]，㉑ 胆汁、㉒ 痰、㉓ 脓、㉔ 血、㉕ 汗、㉖ 脂肪，㉗ 泪、㉘ 膏油、㉙ 唾液、㉚ 鼻涕、㉛ 关节滑液、㉜ 尿。’

'In this body there are ① head hairs, ② body hairs, ③ nails, ④ teeth, ⑤ skin, ⑥ flesh, ⑦ tendons, ⑧ bones, ⑨ bone marrow, ⑩ kidneys, ⑪ heart, ⑫ liver, ⑬ pleura, ⑭ spleen, ⑮ lungs, ⑯ large intestines, ⑰ small intestines, ⑱ gorge, ⑲ feces, ⑳ brain, ㉑ bile, ㉒ phlegm, ㉓ pus, ㉔ blood, ㉕ sweat, ㉖ fat, ㉗ tears, ㉘ skin-oil, ㉙ saliva, ㉚ mucus, ㉛ fluid in the joints, ㉜ urine.'

Iti ajjhattaṃ vā…pe…

像这样，⑴ 或于内身...（省略）...

In this way he remains focused internally on the body in & of itself, or focused externally... unsustained by anything in the world.

evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

比丘们！这就是比丘如何对于身，持续观察身。

This is how a monk remains focused on the body in & of itself.

───Paṭikūlamanasikārapabbaṃ niṭṭhitaṃ. 违逆想结束───

第五品 ✫ 观界──思维四大 Kāyānupassanā dhātumanasikārapabbaṃ [7]

﹝第七卷 ➲﹞ 378. Puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati – ‘atthi imasmiṃ kāye ➊ pathavīdhātu ➋ āpodhātu ➌ tejodhātu ➍ vāyodhātū’ti.

再者，比丘们！比丘观察此身，无论（此身）如何放置，如何摆设，依其（组成）要素省察：‘此身中有：➊ 地界、➋ 水界、➌ 火界、➍ 风界。’

Furthermore...

Seyyathāpi, bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā catumahāpathe bilaso vibhajitvā nisinno assa,

比丘们！譬如熟练的屠牛夫或其学徒，宰杀牛后，把它分解成块，坐在（市场的）十字路口。

just as a skilled butcher or his apprentice, having killed a cow, would sit at a crossroads cutting it up into pieces,

evameva kho, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati – ‘atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.

相同地，比丘们！比丘观察此身，无论（此身）如何放置，如何摆设，依其（组成）要素省察：‘此身中有：地界、水界、火界及风界。’

the monk contemplates this very body — however it stands, however it is disposed — in terms of properties: 'In this body there is the earth property, the liquid property, the fire property, & the wind property.'

Iti ajjhattaṃ vā kāye kāyānupassī viharati…pe…

像这样，⑴ 或于内身，持续观察身...（省略）...

In this way he remains focused internally on the body in & of itself, or focused externally... unsustained by anything in the world.

evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

这就是，比丘们！比丘如何对于身，持续观察身。

This is how a monk remains focused on the body in & of itself.

───Dhātumanasikārapabbaṃ niṭṭhitaṃ. 观界结束───

第六品 ✫ 观墓园九相 Kāyānupassanā navasivathikapabbaṃ [8]

第一章 ✩ 初死膨胀、青瘀脓烂相 ekāhamata dvīhamata [8]

﹝第八卷 ➲﹞ 379. Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ ekāhamataṃ vā dvīhamataṃ vā tīhamataṃ vā uddhumātakaṃ vinīlakaṃ vipubbakajātaṃ. So imameva kāyaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti.

再者，比丘们！譬如比丘看见丢弃在墓地的尸体——死后一天、两天或三天，肿胀、青瘀、流脓。他将此（情况）联系到自身：‘这个身体也是如此法性，将会如此，无法超越此（状态）。’

Furthermore, as if he were to see a corpse cast away in a charnel ground — one day, two days, three days dead — bloated, livid, & festering, he applies it to this very body, 'This body, too: Such is its nature, such is its future, such its unavoidable fate'...

Iti ajjhattaṃ vā …pe…

像这样，⑴ 或于内身...（省略）...

...

evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

比丘们！这就是比丘如何对于身，持续观察身。

...

第二章 ✩ 食残虫聚相 khajjamāna [8]

Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ kākehi vā khajjamānaṃ kulalehi vā khajjamānaṃ gijjhehi vā khajjamānaṃ kaṅkehi vā khajjamānaṃ sunakhehi vā khajjamānaṃ byagghehi vā khajjamānaṃ dīpīhi vā khajjamānaṃ siṅgālehi vā [gijjhehi vā khajjamānaṃ, suvānehi vā khajjamānaṃ, sigālehi vā khajjamānaṃ, (syā. pī.)] khajjamānaṃ vividhehi vā pāṇakajātehi khajjamānaṃ. So imameva kāyaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti.

再者，比丘们！譬如比丘看见丢弃在墓地的尸体——正被乌鸦啄食，或被鹰啄食，或被秃鹫啄食，或被鹭啄食，或被狗啃食，或被老虎啃食，或被豹啃食，或被豺狼啃食，或被各种生物啃食。他将此（情况）联系到自身：‘这个身体也是如此法性，将会如此，无法超越此（状态）。’

Or again, as if he were to see a corpse cast away in a charnel ground, picked at by crows, vultures, & hawks, by dogs, hyenas, & various other creatures...

Iti ajjhattaṃ vā…pe…

像这样，⑴ 或于内身...（省略）...

...

evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

比丘们！这就是比丘如何对于身，持续观察身。

...

第三章 ✩ 筋尸断坏、血肉臭相 sa-maṃsa-lohita [8]

Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikasaṅkhalikaṃ samaṃsalohitaṃ nhārusambandhaṃ…pe…

再者，比丘们！譬如比丘看见丢弃在墓地的尸体——（一副）骨架，带有肉和血，由筋腱连接着…（省略）…他将此（情况）联系到自身：‘这个身体也是如此法性，将会如此，无法超越此（状态）。’像这样，⑴ 或于内身...（省略）...比丘们！这就是比丘如何对于身，持续观察身。

a skeleton smeared with flesh & blood, connected with tendons...

第四章 ✩ 无肉血涂、筋骨臭相 nimaṃsalohitamakkhita [8]

aṭṭhikasaṅkhalikaṃ nimaṃsalohitamakkhitaṃ nhārusambandhaṃ…pe…

再者，比丘们！譬如比丘看见丢弃在墓地的尸体——（一副）骨架，无肉，沾染着血，由筋腱连接着…（省略）…他将此（情况）联系到自身：‘这个身体也是如此法性，将会如此，无法超越此（状态）。’像这样，⑴ 或于内身...（省略）...比丘们！这就是比丘如何对于身，持续观察身。

a fleshless skeleton smeared with blood, connected with tendons...

第五章 ✩ 无血肉、连骨相 apagatamaṃsalohitaṃ [8]

aṭṭhikasaṅkhalikaṃ apagatamaṃsalohitaṃ nhārusambandhaṃ…pe…

再者，比丘们！譬如比丘看见丢弃在墓地的尸体——（一副）骨架，已无肉和血，由筋腱连接着…（省略）…他将此（情况）联系到自身：‘这个身体也是如此法性，将会如此，无法超越此（状态）。’像这样，⑴ 或于内身...（省略）...比丘们！这就是比丘如何对于身，持续观察身。

a skeleton without flesh or blood, connected with tendons...

第六章 ✩ 骨节支解、散乱相 aṭṭhikāni apagatasambandhāni [8]

aṭṭhikāni apagatasambandhāni [apagatanhārusambandhāni (syā.)] disā vidisā vikkhittāni, ⑴ aññena hatthaṭṭhikaṃ ⑵ aññena pādaṭṭhikaṃ ⑶ aññena gopphakaṭṭhikaṃ [‘aññena gopphakaṭṭhika’nti idaṃ sī. syā. pī. potthakesu natthi] ⑷ aññena jaṅghaṭṭhikaṃ ⑸ aññena ūruṭṭhikaṃ ⑹ aññena kaṭiṭṭhikaṃ [aññena kaṭaṭṭhikaṃ aññena piṭṭhaṭṭhikaṃ aññena kaṇḍakaṭṭhikaṃ aññena phāsukaṭṭhikaṃ aññena uraṭṭhikaṃ aññena aṃsaṭṭhikaṃ aññena bāhuṭṭhikaṃ (syā.)] ⑺ aññena phāsukaṭṭhikaṃ ⑻ aññena piṭṭhiṭṭhikaṃ ⑼ aññena khandhaṭṭhikaṃ [aññena kaṭaṭṭhikaṃ aññena piṭṭhaṭṭhikaṃ aññena kaṇḍakaṭṭhikaṃ aññena phāsukaṭṭhikaṃ aññena uraṭṭhikaṃ ⑽ aññena aṃsaṭṭhikaṃ ⑾ aññena bāhuṭṭhikaṃ (syā.)] ⑿ aññena gīvaṭṭhikaṃ ⒀ aññena hanukaṭṭhikaṃ ⒁ aññena dantaṭṭhikaṃ ⒂ aññena sīsakaṭāhaṃ. So imameva kāyaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti.

再者，比丘们！譬如比丘看见丢弃在墓地的尸体——骸骨，（筋腱）连接已失，散落在各个方向：⑴ 这里是手骨、⑵ 那里是脚骨、⑶ 那里是踝骨（此句在某些版本中没有）、⑷ 那里是胫骨、⑸ 那里是大腿骨、⑹ 那里是髋骨、⑺ 那里是肋骨、⑻ 那里是脊椎骨、⑼ 那里是肩胛骨、⑽ 那里是肩胛骨（重复，原文⑽为aṃsaṭṭhikaṃ，肩胛骨）、⑾ 那里是臂骨、⑿ 那里是颈骨、⒀ 那里是颚骨、⒁ 那里是牙齿、⒂ 那里是头骨。他将此（情况）联系到自身：‘这个身体也是如此法性，将会如此，无法超越此（状态）。’

bones detached from their tendons, scattered in all directions — ⑴ here a hand bone, ⑵ there a foot bone, ⑷ here a shin bone, ⑸ there a thigh bone, ⑹ here a hip bone, ⑻ there a back bone, ⑺ here a rib, ⑼ there a breast bone, ⑽ here a shoulder bone, ⑿ there a neck bone, ⒀ here a jaw bone, ⒁ there a tooth, ⒂ here a skull...

Iti ajjhattaṃ vā …pe… viharati.

像这样，⑴ 或于内身...（省略）...比丘们！这就是比丘如何对于身，持续观察身。

...

第七章 ✩ 白骨相 setaṭṭhika [8]

Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni…pe…

再者，比丘们！譬如比丘看见丢弃在墓地的尸体——骸骨，白色的，像海螺壳的颜色…（省略）…他将此（情况）联系到自身：‘这个身体也是如此法性，将会如此，无法超越此（状态）。’像这样，⑴ 或于内身...（省略）...比丘们！这就是比丘如何对于身，持续观察身。

the bones whitened, somewhat like the color of shells...

第八章 ✩ 年久坏碎、枯朽相 terovassika [8]

aṭṭhikāni puñjakitāni terovassikāni …pe…

再者，比丘们！譬如比丘看见丢弃在墓地的尸体——堆积的骸骨，超过一年的…（省略）…他将此（情况）联系到自身：‘这个身体也是如此法性，将会如此，无法超越此（状态）。’像这样，⑴ 或于内身...（省略）...比丘们！这就是比丘如何对于身，持续观察身。

piled up, more than a year old...

第九章 ✩ 骸骨腐蚀、成灰相 aṭṭhikāni pūtīni cuṇṇakajātāni [8]

aṭṭhikāni pūtīni cuṇṇakajātāni. So imameva kāyaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti.

再者，比丘们！譬如比丘看见丢弃在墓地的尸体——腐烂的骸骨，已成粉末。他将此（情况）联系到自身：‘这个身体也是如此法性，将会如此，无法超越此（状态）。’

decomposed into a powder: He applies it to this very body, 'This body, too: Such is its nature, such is its future, such its unavoidable fate.'

⑴ Iti ajjhattaṃ vā kāye kāyānupassī viharati, ⑵ bahiddhā vā kāye kāyānupassī viharati, ⑶ ajjhattabahiddhā vā kāye kāyānupassī viharati.

⑴ 如是，他或于内身，持续观察身；⑵ 或于外身，持续观察身；⑶ 或于内外身，持续观察身。

In this way he remains focused internally on the body in & of itself, or externally on the body in & of itself, or both internally & externally on the body in & of itself.

⑷ Samudayadhammānupassī vā kāyasmiṃ viharati, ⑸ vayadhammānupassī vā kāyasmiṃ viharati, ⑹ samudayavayadhammānupassī vā kāyasmiṃ viharati.

⑷ 或于身，持续观察集法；⑸ 或于身，持续观察灭法；⑹ 或于身，持续观察集法与灭法。

Or he remains focused on the phenomenon of origination with regard to the body, on the phenomenon of passing away with regard to the body, or on the phenomenon of origination & passing away with regard to the body.

⑺ ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti ⑻ yāvadeva ñāṇamattāya paṭissatimattāya ⑼ anissito ca viharati, ⑽ na ca kiñci loke upādiyati.

⑺ 或他的‘有身体’之念得以确立，⑻ 仅仅是为了智识与忆念。⑼ 他独立安住，⑽ 对世间无所执取。

Or his mindfulness that 'There is a body' is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world.

Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

比丘们！这就是比丘如何对于身，持续观察身。

This is how a monk remains focused on the body in & of itself.

───Navasivathikapabbaṃ niṭṭhitaṃ. 观墓园九相结束───

───Cuddasa kāyānupassanā niṭṭhitā. 观身念住结束───

♨ 第四篇 观受念住 Vedanānupassanā (Feelings) [9]

﹝第九卷 ➲﹞ 380. Kathañca pana, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati?

再者，比丘们！比丘如何对于受，持续观察受呢？

And how does a monk remain focused on feelings in & of themselves?

Idha, bhikkhave, bhikkhu sukhaṃ vā vedanaṃ vedayamāno ‘sukhaṃ vedanaṃ vedayāmī’ti pajānāti.

在此，比丘们！比丘感受到乐受时，➊ 了知：‘我感受到乐受。’

When feeling a pleasant feeling, he discerns, 'I am feeling a pleasant feeling.'

Dukkhaṃ vā vedanaṃ vedayamāno ‘dukkhaṃ vedanaṃ vedayāmī’ti pajānāti.

感受到苦受时，➋ 了知：‘我感受到苦受。’

There is the case where a monk, when feeling a painful feeling, discerns, 'I am feeling a painful feeling.'

Adukkhamasukhaṃ vā vedanaṃ vedayamāno ‘adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti.

感受到不苦不乐受时，➌ 了知：‘我感受到不苦不乐受。’

When feeling a neither-painful-nor-pleasant feeling, he discerns, 'I am feeling a neither-painful-nor-pleasant feeling.'

第一品 ✫ 乐受 sukha vedana [9]

Sāmisaṃ vā sukhaṃ vedanaṃ vedayamāno ‘sāmisaṃ sukhaṃ vedanaṃ vedayāmī’ti pajānāti,

感受到世俗的乐受时，他了知：‘我感受到世俗的乐受。’

When feeling a pleasant feeling of the flesh, he discerns, 'I am feeling a pleasant feeling of the flesh.'

nirāmisaṃ vā sukhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ sukhaṃ vedanaṃ vedayāmī’ti pajānāti.

感受到非世俗的乐受时，他了知：‘我感受到非世俗的乐受。’

When feeling a pleasant feeling not of the flesh, he discerns, 'I am feeling a pleasant feeling not of the flesh.'

第二品 ✫ 苦受 dukkha vedana [9]

Sāmisaṃ vā dukkhaṃ vedanaṃ vedayamāno ‘sāmisaṃ dukkhaṃ vedanaṃ vedayāmī’ti pajānāti,

感受到世俗的苦受时，他了知：‘我感受到世俗的苦受。’

When feeling a painful feeling of the flesh, he discerns, 'I am feeling a painful feeling of the flesh.'

nirāmisaṃ vā dukkhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ dukkhaṃ vedanaṃ vedayāmī’ti pajānāti.

感受到非世俗的苦受时，他了知：‘我感受到非世俗的苦受。’

When feeling a painful feeling not of the flesh, he discerns, 'I am feeling a painful feeling not of the flesh.'

第三品 ✫ 不苦、不乐受 adukkhamasukha vedana [9]

Sāmisaṃ vā adukkhamasukhaṃ vedanaṃ vedayamāno ‘sāmisaṃ adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti,

感受到世俗的不苦不乐受时，他了知：‘我感受到世俗的不苦不乐受。’

When feeling a neither-painful-nor-pleasant feeling of the flesh, he discerns, 'I am feeling a neither-painful-nor-pleasant feeling of the flesh.'

nirāmisaṃ vā adukkhamasukhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti.

感受到非世俗的不苦不乐受时，他了知：‘我感受到非世俗的不苦不乐受。’

When feeling a neither-painful-nor-pleasant feeling not of the flesh, he discerns, 'I am feeling a neither-painful-nor-pleasant feeling not of the flesh.'

⑴ Iti ajjhattaṃ vā vedanāsu vedanānupassī viharati, ⑵ bahiddhā vā vedanāsu vedanānupassī viharati, ⑶ ajjhattabahiddhā vā vedanāsu vedanānupassī viharati.

⑴ 如是，他或于内受，持续观察受；⑵ 或于外受，持续观察受；⑶ 或于内外受，持续观察受。

In this way he remains focused internally on feelings in & of themselves, or externally on feelings in & of themselves, or both internally & externally on feelings in & of themselves.

⑷ Samudayadhammānupassī vā vedanāsu viharati, ⑸ vayadhammānupassī vā vedanāsu viharati, ⑹ samudayavayadhammānupassī vā vedanāsu viharati.

⑷ 或于受，持续观察集法；⑸ 或于受，持续观察灭法；⑹ 或于受，持续观察集法与灭法。

Or he remains focused on the phenomenon of origination with regard to feelings, on the phenomenon of passing away with regard to feelings, or on the phenomenon of origination & passing away with regard to feelings.

⑺ ‘Atthi vedanā’ti vā panassa sati paccupaṭṭhitā hoti ⑻ yāvadeva ñāṇamattāya paṭissatimattāya ⑼ anissito ca viharati, ⑽ na ca kiñci loke upādiyati.

⑺ 或他的‘有受’之念得以确立，⑻ 仅仅是为了智识与忆念。⑼ 他独立安住，⑽ 对世间无所执取。

Or his mindfulness that 'There are feelings' is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world.

Evampi kho, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati.

比丘们！这就是比丘如何对于受，持续观察受。

This is how a monk remains focused on feelings in & of themselves.

───Vedanānupassanā niṭṭhitā. 观受念住结束───

♨ 第五篇 观心念住 Cittānupassanā (Mind) [10]

﹝第十卷 ➲﹞ 381. Kathañca pana, bhikkhave, bhikkhu citte cittānupassī viharati?

再者，比丘们！比丘如何对于心，持续观察心呢？

And how does a monk remain focused on the mind in & of itself?

第一品 ✫ 贪染 sarāga [10]

Idha, bhikkhave, bhikkhu sarāgaṃ vā cittaṃ ‘sarāgaṃ citta’nti pajānāti,

在此，比丘们！比丘了知有贪的心为‘有贪的心’，

There is the case where a monk, when the mind has passion, discerns that the mind has passion.

vītarāgaṃ vā cittaṃ ‘vītarāgaṃ citta’nti pajānāti.

了知离贪的心为‘离贪的心’；

When the mind is without passion, he discerns that the mind is without passion.

第二品 ✫ 瞋恚 sadosa [10]

Sadosaṃ vā cittaṃ ‘sadosaṃ citta’nti pajānāti,

了知有瞋的心为‘有瞋的心’，

When the mind has aversion, he discerns that the mind has aversion.

vītadosaṃ vā cittaṃ ‘vītadosaṃ citta’nti pajānāti.

了知离瞋的心为‘离瞋的心’；

When the mind is without aversion, he discerns that the mind is without aversion.

第三品 ✫ 愚痴 samoha [10]

Samohaṃ vā cittaṃ ‘samohaṃ citta’nti pajānāti,

了知有痴的心为‘有痴的心’，

When the mind has delusion, he discerns that the mind has delusion.

vītamohaṃ vā cittaṃ ‘vītamohaṃ citta’nti pajānāti.

了知离痴的心为‘离痴的心’；

When the mind is without delusion, he discerns that the mind is without delusion.

第四品 ✫ 昏沉、散乱 saṅkhitta vikkhitta [10]

Saṅkhittaṃ vā cittaṃ ‘saṅkhittaṃ citta’nti pajānāti,

了知收缩的心为‘收缩的心’，

When the mind is restricted, he discerns that the mind is restricted.

vikkhittaṃ vā cittaṃ ‘vikkhittaṃ citta’nti pajānāti.

了知散乱的心为‘散乱的心’；

When the mind is scattered, he discerns that the mind is scattered.

第五品 ✫ 广大 mahaggata [10]

Mahaggataṃ vā cittaṃ ‘mahaggataṃ citta’nti pajānāti,

了知广大的心为‘广大的心’，

When the mind is enlarged, he discerns that the mind is enlarged.

amahaggataṃ vā cittaṃ ‘amahaggataṃ citta’nti pajānāti.

了知不广大的心为‘不广大的心’；

When the mind is not enlarged, he discerns that the mind is not enlarged.

第六品 ✫ 有上 sauttara [10]

Sauttaraṃ vā cittaṃ ‘sauttaraṃ citta’nti pajānāti,

了知有上的心为‘有上的心’，

When the mind is surpassed, he discerns that the mind is surpassed.

anuttaraṃ vā cittaṃ ‘anuttaraṃ citta’nti pajānāti.

了知无上的心为‘无上的心’；

When the mind is unsurpassed, he discerns that the mind is unsurpassed.

第七品 ✫ 得定 samāhita [10]

Samāhitaṃ vā cittaṃ ‘samāhitaṃ citta’nti pajānāti,

了知得定的心为‘得定的心’，

When the mind is concentrated, he discerns that the mind is concentrated.

asamāhitaṃ vā cittaṃ ‘asamāhitaṃ citta’nti pajānāti.

了知不得定的心为‘不得定的心’；

When the mind is not concentrated, he discerns that the mind is not concentrated.

第八品 ✫ 解脱 vimutta [10]

Vimuttaṃ vā cittaṃ ‘vimuttaṃ citta’nti pajānāti.

了知解脱的心为‘解脱的心’，

When the mind is released, he discerns that the mind is released.

Avimuttaṃ vā cittaṃ ‘avimuttaṃ citta’nti pajānāti.

了知未解脱的心为‘未解脱的心’。

When the mind is not released, he discerns that the mind is not released.

⑴ Iti ajjhattaṃ vā citte cittānupassī viharati, ⑵ bahiddhā vā citte cittānupassī viharati, ⑶ ajjhattabahiddhā vā citte cittānupassī viharati.

⑴ 如是，他或于内心，持续观察心；⑵ 或于外心，持续观察心；⑶ 或于内外心，持续观察心。

In this way he remains focused internally on the mind in & of itself, or externally on the mind in & of itself, or both internally & externally on the mind in & of itself.

⑷ Samudayadhammānupassī vā cittasmiṃ viharati, ⑸ vayadhammānupassī vā cittasmiṃ viharati, ⑹ samudayavayadhammānupassī vā cittasmiṃ viharati,

⑷ 或于心，持续观察集法；⑸ 或于心，持续观察灭法；⑹ 或于心，持续观察集法与灭法。

Or he remains focused on the phenomenon of origination with regard to the mind, on the phenomenon of passing away with regard to the mind, or on the phenomenon of origination & passing away with regard to the mind.

⑺ ‘atthi citta’nti vā panassa sati paccupaṭṭhitā hoti ⑻ yāvadeva ñāṇamattāya paṭissatimattāya ⑼ anissito ca viharati, ⑽ na ca kiñci loke upādiyati.

⑺ 或他的‘有心’之念得以确立，⑻ 仅仅是为了智识与忆念。⑼ 他独立安住，⑽ 对世间无所执取。

Or his mindfulness that 'There is a mind' is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world.

Evampi kho, bhikkhave, bhikkhu citte cittānupassī viharati.

比丘们！这就是比丘如何对于心，持续观察心。

This is how a monk remains focused on the mind in & of itself.

───Cittānupassanā niṭṭhitā. 观心念住结束───

♨ 第六篇 观法念住 Dhammānupassanā (Mental Qualities) [11~32]

第一品 ✫ 观五盖 Dhammānupassanā nīvaraṇapabbaṃ [11]

﹝第十一卷 ➲﹞ 382. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati?

再说，比丘们！比丘如何在诸法中安住于持续的观察呢？

And how does a monk remain focused on mental qualities in & of themselves?

Idha, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu.

在这里，比丘们！比丘在诸法中，（特别是）针对‘五盖’，安住于持续的观察。

There is the case where a monk remains focused on mental qualities in & of themselves with reference to the five hindrances.

Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu?

又，比丘们！比丘如何在诸法中，（特别是）针对‘五盖’，安住于持续的观察呢？

And how does a monk remain focused on mental qualities in & of themselves with reference to the five hindrances?

第一章 ✩ 爱欲盖 kāmacchanda-nīvaraṇa [11]

Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ kāmacchandaṃ ‘atthi me ajjhattaṃ kāmacchando’ti pajānāti,

在这里，比丘们！当比丘内心存在爱欲时，➊ 他清楚地知道：‘我的内心存在爱欲’；

There is the case where, there being sensual desire present within, a monk discerns that 'There is sensual desire present within me.'

asantaṃ vā ajjhattaṃ kāmacchandaṃ ‘natthi me ajjhattaṃ kāmacchando’ti pajānāti,

当内心不存在爱欲时，➋ 他清楚地知道：‘我的内心不存在爱欲’。

Or, there being no sensual desire present within, he discerns that 'There is no sensual desire present within me.'

yathā ca anuppannassa kāmacchandassa uppādo hoti tañca pajānāti,

同样地，➌ 他也清楚地知道：‘未生起的爱欲是如何生起的’；

He discerns how there is the arising of unarisen sensual desire.

yathā ca uppannassa kāmacchandassa pahānaṃ hoti tañca pajānāti,

同样地，➍ 他也清楚地知道：‘已生起的爱欲是如何被舍离的’；

And he discerns how there is the abandoning of sensual desire once it has arisen.

yathā ca pahīnassa kāmacchandassa āyatiṃ anuppādo hoti tañca pajānāti.

同样地，➎ 他也清楚地知道：‘已被舍离的爱欲在未来是如何不再生起的’；

And he discerns how there is no future arising of sensual desire that has been abandoned.

第二章 ✩ 瞋恚盖 byāpāda-nīvaraṇa [11]

Santaṃ vā ajjhattaṃ byāpādaṃ ‘atthi me ajjhattaṃ byāpādo’ti pajānāti,

当内心存在瞋恚时，➊ 他清楚地知道：‘我的内心存在瞋恚’；
ill will...

asantaṃ vā ajjhattaṃ byāpādaṃ ‘natthi me ajjhattaṃ byāpādo’ti pajānāti,

当内心不存在瞋恚时，➋ 他清楚地知道：‘我的内心不存在瞋恚’。

...

yathā ca anuppannassa byāpādassa uppādo hoti tañca pajānāti,

同样地，➌ 他也清楚地知道：‘未生起的瞋恚是如何生起的’；

...

yathā ca uppannassa byāpādassa pahānaṃ hoti tañca pajānāti,

同样地，➍ 他也清楚地知道：‘已生起的瞋恚是如何被舍离的’；

...

yathā ca pahīnassa byāpādassa āyatiṃ anuppādo hoti tañca pajānāti.

同样地，➎ 他也清楚地知道：‘已被舍离的瞋恚在未来是如何不再生起的’；

...

第三章 ✩ 昏沉睡眠盖 thina-middha-nīvaraṇa [11]

Santaṃ vā ajjhattaṃ thinamiddhaṃ ‘atthi me ajjhattaṃ thinamiddha’nti pajānāti,

当内心存在昏沉和睡眠时，➊ 他清楚地知道：‘我的内心存在昏沉和睡眠’；
sloth & drowsiness...

asantaṃ vā ajjhattaṃ thinamiddhaṃ ‘natthi me ajjhattaṃ thinamiddha’nti pajānāti,

当内心不存在昏沉和睡眠时，➋ 他清楚地知道：‘我的内心不存在昏沉和睡眠’。

...

yathā ca anuppannassa thinamiddhassa uppādo hoti tañca pajānāti,

同样地，➌ 他也清楚地知道：‘未生起的昏沉和睡眠是如何生起的’；

...

yathā ca uppannassa thinamiddhassa pahānaṃ hoti tañca pajānāti,

同样地，➍ 他也清楚地知道：‘已生起的昏沉和睡眠是如何被舍离的’；

...

yathā ca pahīnassa thinamiddhassa āyatiṃ anuppādo hoti tañca pajānāti.

同样地，➎ 他也清楚地知道：‘已被舍离的昏沉和睡眠在未来是如何不再生起的’；

...

第四章 ✩ 掉举追悔盖 uddhacca-kukkucca-nīvaraṇa [11]

Santaṃ vā ajjhattaṃ uddhaccakukkuccaṃ ‘atthi me ajjhattaṃ uddhaccakukkucca’nti pajānāti,

当内心存在掉举和追悔时，➊ 他清楚地知道：‘我的内心存在掉举和追悔’；
restlessness & anxiety...

asantaṃ vā ajjhattaṃ uddhaccakukkuccaṃ ‘natthi me ajjhattaṃ uddhaccakukkucca’nti pajānāti,

当内心不存在掉举和追悔时，➋ 他清楚地知道：‘我的内心不存在掉举和追悔’。

...

yathā ca anuppannassa uddhaccakukkuccassa uppādo hoti tañca pajānāti,

同样地，➌ 他也清楚地知道：‘未生起的掉举和追悔是如何生起的’；

...

yathā ca uppannassa uddhaccakukkuccassa pahānaṃ hoti tañca pajānāti,

同样地，➍ 他也清楚地知道：‘已生起的掉举和追悔是如何被舍离的’；

...

yathā ca pahīnassa uddhaccakukkuccassa āyatiṃ anuppādo hoti tañca pajānāti.

同样地，➎ 他也清楚地知道：‘已被舍离的掉举和追悔在未来是如何不再生起的’；

...

第五章 ✩ 疑盖 vicikicchā-nīvaraṇa [11]

Santaṃ vā ajjhattaṃ vicikicchaṃ ‘atthi me ajjhattaṃ vicikicchā’ti pajānāti,

当内心存在疑惑时，➊ 他清楚地知道：‘我的内心存在疑惑’；
uncertainty...

asantaṃ vā ajjhattaṃ vicikicchaṃ ‘natthi me ajjhattaṃ vicikicchā’ti pajānāti,

当内心不存在疑惑时，➋ 他清楚地知道：‘我的内心不存在疑惑’。

...

yathā ca anuppannāya vicikicchāya uppādo hoti tañca pajānāti,

同样地，➌ 他也清楚地知道：‘未生起的疑惑是如何生起的’；

...

yathā ca uppannāya vicikicchāya pahānaṃ hoti tañca pajānāti,

同样地，➍ 他也清楚地知道：‘已生起的疑惑是如何被舍离的’；

...

yathā ca pahīnāya vicikicchāya āyatiṃ anuppādo hoti tañca pajānāti.

同样地，➎ 他也清楚地知道：‘已被舍离的疑惑在未来是如何不再生起的’；

...

⑴ Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, ⑵ bahiddhā vā dhammesu dhammānupassī viharati, ⑶ ajjhattabahiddhā vā dhammesu dhammānupassī viharati.

像这样，⑴ 他于内安住于随观诸法，⑵ 或于外安住于随观诸法，⑶ 或于内外安住于随观诸法。

In this way he remains focused internally on mental qualities in & of themselves, or externally on mental qualities in & of themselves, or both internally & externally on mental qualities in & of themselves.

⑷ samudayadhammānupassī vā dhammesu viharati, ⑸ vayadhammānupassī vā dhammesu viharati, ⑹ samudayavayadhammānupassī vā dhammesu viharati.

⑷ 他安住于观察诸法的生起现象，⑸ 或安住于观察诸法的坏灭现象，⑹ 或安住于观察诸法的生起和坏灭现象。

Or he remains focused on the phenomenon of origination with regard to mental qualities, on the phenomenon of passing away with regard to mental qualities, or on the phenomenon of origination & passing away with regard to mental qualities.

⑺ ‘atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti ⑻ yāvadeva ñāṇamattāya paṭissatimattāya ⑼ anissito ca viharati, ⑽ na ca kiñci loke upādiyati.

⑺ 或者，他的正念确立：‘这就是法！’⑻ 仅仅是为了智识和忆念的程度，⑼ 他安住于无所依止，⑽ 并且不执着世间的任何事物！

Or his mindfulness that 'There are mental qualities' is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world.

Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu.

比丘们！比丘就是这样在诸法中，（特别是）针对‘五盖’，安住于持续的观察。

This is how a monk remains focused on mental qualities in & of themselves with reference to the five hindrances.

───Nīvaraṇapabbaṃ niṭṭhitaṃ. 观察五盖结束───

第二品 ✫ 观五取蕴 Dhammānupassanā khandhapabbaṃ [12]

﹝第十二卷 ➲﹞ 383. Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu.

再者，比丘们！比丘在诸法中，（特别是）针对‘五取蕴’，安住于持续的观察。

Furthermore, the monk remains focused on mental qualities in & of themselves with reference to the five clinging-aggregates.

Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu?

再说，比丘们！比丘如何在诸法中，（特别是）针对‘五取蕴’，安住于持续的观察呢？

And how does he remain focused on mental qualities in & of themselves with reference to the five clinging-aggregates?

第一章 ✩ 色取蕴 rūpa upādānakhandha [12]

Idha, bhikkhave, bhikkhu – ‘iti rūpaṃ,

比丘们！在这里，➊ 比丘了知：‘这是色’，

There is the case where a monk [discerns]: 'Such is form,

iti rūpassa samudayo,

➋ ‘这是色的生起’，
such its origination,

iti rūpassa atthaṅgamo;

➌ ‘这是色的灭去’；
such its disappearance.

第二章 ✩ 受取蕴 vedanā upādānakhandha [12]

iti vedanā,

➊ ‘这是受’，

Such is feeling...

iti vedanāya samudayo,

➋ ‘这是受的生起’，

...

iti vedanāya atthaṅgamo;

➌ ‘这是受的灭去’；

...

第三章 ✩ 想取蕴 saññā upādānakhandha [12]

iti saññā,

➊ ‘这是想’，

Such is perception...

iti saññāya samudayo,

➋ ‘这是想的生起’，

...

iti saññāya atthaṅgamo;

➌ ‘这是想的灭去’；

...

第四章 ✩ 行取蕴 saṅkhāra upādānakhandha [12]

iti saṅkhārā,

➊ ‘这是行’，

Such are fabrications...

iti saṅkhārānaṃ samudayo,

➋ ‘这是行的生起’，

...

iti saṅkhārānaṃ atthaṅgamo,

➌ ‘这是行的灭去’；

...

第五章 ✩ 识取蕴 viññāṇa upādānakhandha [12]

iti viññāṇaṃ,

➊ ‘这是识’，

Such is consciousness,

iti viññāṇassa samudayo,

➋ ‘这是识的生起’，
such its origination,

iti viññāṇassa atthaṅgamo’ti,

➌ ‘这是识的灭去’。

such its disappearance.'

⑴ Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, ⑵ bahiddhā vā dhammesu dhammānupassī viharati, ⑶ ajjhattabahiddhā vā dhammesu dhammānupassī viharati.

像这样，⑴ 他于内安住于随观诸法，⑵ 或于外安住于随观诸法，⑶ 或于内外安住于随观诸法。

In this way he remains focused internally on the mental qualities in & of themselves, or focused externally...

⑷ samudayadhammānupassī vā dhammesu viharati, ⑸ vayadhammānupassī vā dhammesu viharati, ⑹ samudayavayadhammānupassī vā dhammesu viharati.

⑷ 他安住于观察诸法的生起现象，⑸ 或安住于观察诸法的坏灭现象，⑹ 或安住于观察诸法的生起和坏灭现象。

...

⑺ ‘atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti ⑻ yāvadeva ñāṇamattāya paṭissatimattāya ⑼ anissito ca viharati, ⑽ na ca kiñci loke upādiyati.

⑺ 或者，他的正念确立：‘这就是法！’⑻ 仅仅是为了智识和忆念的程度，⑼ 他安住于无所依止，⑽ 并且不执着世间的任何事物！

... unsustained by anything in the world.

Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu.

比丘们！比丘就是这样在诸法中，（特别是）针对‘五取蕴’，安住于持续的观察。

This is how a monk remains focused on mental qualities in & of themselves with reference to the five clinging-aggregates.

───Khandhapabbaṃ niṭṭhitaṃ. 观察五取蕴结束───

第三品 ✫ 观内外六处 Dhammānupassanā āyatanapabbaṃ [13]

﹝第十三卷 ➲﹞ 384. Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu.

再者，比丘们！比丘在诸法中，（特别是）针对‘内六处和外六处’，安住于持续的观察。

Furthermore, the monk remains focused on mental qualities in & of themselves with reference to the sixfold internal & external sense media.

Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu?

再说，比丘们！比丘如何在诸法中，（特别是）针对‘内六处和外六处’，安住于持续的观察呢？

And how does he remain focused on mental qualities in & of themselves with reference to the sixfold internal & external sense media?

第一章 ✩ 眼处 cakkhu āyatana [13]

Idha, bhikkhave, ⑴ bhikkhu cakkhuñca pajānāti, ⑵ rūpe ca pajānāti, ⑶ yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti,

在这里，比丘们！⑴ 比丘了知眼根，⑵ 了知色尘，⑶ 以及了知依此二者而生起的束缚。

There is the case where he discerns the eye, he discerns forms, he discerns the fetter that arises dependent on both.

⑷ yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti,

同样地，⑷ 他也了知：‘未生起的束缚是如何生起的’；

He discerns how there is the arising of an unarisen fetter.

⑸ yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti,

同样地，⑸ 他也了知：‘已生起的束缚是如何被舍离的’；

And he discerns how there is the abandoning of a fetter once it has arisen.

⑹ yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.

同样地，⑹ 他也了知：‘已被舍离的束缚在未来是如何不再生起的’。

And he discerns how there is no future arising of a fetter that has been abandoned.

第二章 ✩ 耳处 sota āyatana [13]

⑴ Sotañca pajānāti, ⑵ sadde ca pajānāti, ⑶ yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti,

⑴ 了知耳根，⑵ 了知声尘，⑶ 以及了知依此二者而生起的束缚。

ear...

⑷ yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti,

同样地，⑷ 他也了知：‘未生起的束缚是如何生起的’；

...

⑸ yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti,

同样地，⑸ 他也了知：‘已生起的束缚是如何被舍离的’；

...

⑹ yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.

同样地，⑹ 他也了知：‘已被舍离的束缚在未来是如何不再生起的’。

...

第三章 ✩ 鼻处 ghāna āyatana [13]

⑴ Ghānañca pajānāti, ⑵ gandhe ca pajānāti, ⑶ yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti,

⑴ 了知鼻根，⑵ 了知香尘，⑶ 以及了知依此二者而生起的束缚。

nose...

⑷ yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti,

同样地，⑷ 他也了知：‘未生起的束缚是如何生起的’；

...

⑸ yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti,

同样地，⑸ 他也了知：‘已生起的束缚是如何被舍离的’；

...

⑹ yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.

同样地，⑹ 他也了知：‘已被舍离的束缚在未来是如何不再生起的’。

...

第四章 ✩ 舌处 jivhā āyatana [13]

⑴ Jivhañca pajānāti, ⑵ rase ca pajānāti, ⑶ yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti,

⑴ 了知舌根，⑵ 了知味尘，⑶ 以及了知依此二者而生起的束缚。

tongue...

⑷ yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti,

同样地，⑷ 他也了知：‘未生起的束缚是如何生起的’；

...

⑸ yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti,

同样地，⑸ 他也了知：‘已生起的束缚是如何被舍离的’；

...

⑹ yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.

同样地，⑹ 他也了知：‘已被舍离的束缚在未来是如何不再生起的’。

...

第五章 ✩ 身处 kāya āyatana [13]

⑴ Kāyañca pajānāti, ⑵ phoṭṭhabbe ca pajānāti, ⑶ yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti,

⑴ 了知身根，⑵ 了知触尘，⑶ 以及了知依此二者而生起的束缚。

body...

⑷ yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti,

同样地，⑷ 他也了知：‘未生起的束缚是如何生起的’；

...

⑸ yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti,

同样地，⑸ 他也了知：‘已生起的束缚是如何被舍离的’；

...

⑹ yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.

同样地，⑹ 他也了知：‘已被舍离的束缚在未来是如何不再生起的’。

...

第六章 ✩ 意处 mano āyatana [13]

⑴ Manañca pajānāti, ⑵ dhamme ca pajānāti, ⑶ yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti,

⑴ 了知意根，⑵ 了知法尘，⑶ 以及了知依此二者而生起的束缚。

intellect...

⑷ yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti,

同样地，⑷ 他也了知：‘未生起的束缚是如何生起的’；

...

⑸ yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti,

同样地，⑸ 他也了知：‘已生起的束缚是如何被舍离的’；

...

⑹ yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.

同样地，⑹ 他也了知：‘已被舍离的束缚在未来是如何不再生起的’。

...

⑴ Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, ⑵ bahiddhā vā dhammesu dhammānupassī viharati, ⑶ ajjhattabahiddhā vā dhammesu dhammānupassī viharati.

像这样，⑴ 他于内安住于随观诸法，⑵ 或于外安住于随观诸法，⑶ 或于内外安住于随观诸法。

In this way he remains focused internally on the mental qualities in & of themselves, or focused externally...

⑷ samudayadhammānupassī vā dhammesu viharati, ⑸ vayadhammānupassī vā dhammesu viharati, ⑹ samudayavayadhammānupassī vā dhammesu viharati.

⑷ 他安住于观察诸法的生起现象，⑸ 或安住于观察诸法的坏灭现象，⑹ 或安住于观察诸法的生起和坏灭现象。

...

⑺ ‘atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti ⑻ yāvadeva ñāṇamattāya paṭissatimattāya ⑼ anissito ca viharati, ⑽ na ca kiñci loke upādiyati.

⑺ 或者，他的正念确立：‘这就是法！’⑻ 仅仅是为了智识和忆念的程度，⑼ 他安住于无所依止，⑽ 并且不执着世间的任何事物！

... unsustained by anything in the world.

Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu.

比丘们！比丘就是这样在诸法中，（特别是）针对‘内六处和外六处’，安住于持续的观察。

This is how a monk remains focused on mental qualities in & of themselves with reference to the sixfold internal & external sense media.

───Āyatanapabbaṃ niṭṭhitaṃ. 观察内外六处结束───

第四品 ✫ 观七觉支 Dhammānupassanā bojjhaṅgapabbaṃ [14]

﹝第十四卷 ➲﹞ 385. Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu.

再者，比丘们！比丘在诸法中，（特别是）针对‘七觉支’，安住于持续的观察。

Furthermore, the monk remains focused on mental qualities in & of themselves with reference to the seven factors for Awakening.

Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu?

再说，比丘们！比丘如何在诸法中，（特别是）针对‘七觉支’，安住于持续的观察呢？

And how does he remain focused on mental qualities in & of themselves with reference to the seven factors for Awakening?

第一章 ✩ 念觉支 satisambojjhaṅga [14]

Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ satisambojjhaṅgaṃ ‘atthi me ajjhattaṃ satisambojjhaṅgo’ti pajānāti,

在这里，比丘们！当比丘内心存在念觉支时，➊ 他清楚地知道：‘我的内心存在念觉支’；

There is the case where, there being mindfulness as a factor for Awakening present within, he discerns that 'Mindfulness as a factor for Awakening is present within me.'

asantaṃ vā ajjhattaṃ satisambojjhaṅgaṃ ‘natthi me ajjhattaṃ satisambojjhaṅgo’ti pajānāti,

当内心不存在念觉支时，➋ 他清楚地知道：‘我的内心不存在念觉支’；

Or, there being no mindfulness as a factor for Awakening present within, he discerns that 'Mindfulness as a factor for Awakening is not present within me.'

yathā ca anuppannassa satisambojjhaṅgassa uppādo hoti tañca pajānāti,

同样地，➌ 他也清楚地知道：‘未生起的念觉支是如何生起的’；

He discerns how there is the arising of unarisen mindfulness as a factor for Awakening.

yathā ca uppannassa satisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

同样地，➍ 他也清楚地知道：‘已生起的念觉支是如何通过修习而圆满的’。

And he discerns how there is the culmination of the development of mindfulness as a factor for Awakening once it has arisen.

第二章 ✩ 择法觉支 dhammavicayasambojjhaṅga [14]

Santaṃ vā ajjhattaṃ dhammavicayasambojjhaṅgaṃ ‘atthi me ajjhattaṃ dhammavicayasambojjhaṅgo’ti pajānāti,

当内心存在择法觉支时，➊ 他清楚地知道：‘我的内心存在择法觉支’；
analysis of qualities...

asantaṃ vā ajjhattaṃ dhammavicayasambojjhaṅgaṃ ‘natthi me ajjhattaṃ dhammavicayasambojjhaṅgo’ti pajānāti,

当内心不存在择法觉支时，➋ 他清楚地知道：‘我的内心不存在择法觉支’；

...

yathā ca anuppannassa dhammavicayasambojjhaṅgassa uppādo hoti tañca pajānāti,

同样地，➌ 他也清楚地知道：‘未生起的择法觉支是如何生起的’；

...

yathā ca uppannassa dhammavicayasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

同样地，➍ 他也清楚地知道：‘已生起的择法觉支是如何通过修习而圆满的’。

...

第三章 ✩ 精进觉支 vīriyasambojjhaṅga [14]

Santaṃ vā ajjhattaṃ vīriyasambojjhaṅgaṃ ‘atthi me ajjhattaṃ vīriyasambojjhaṅgo’ti pajānāti,

当内心存在精进觉支时，➊ 他清楚地知道：‘我的内心存在精进觉支’；
persistence...

asantaṃ vā ajjhattaṃ vīriyasambojjhaṅgaṃ ‘natthi me ajjhattaṃ vīriyasambojjhaṅgo’ti pajānāti,

当内心不存在精进觉支时，➋ 他清楚地知道：‘我的内心不存在精进觉支’；

...

yathā ca anuppannassa vīriyasambojjhaṅgassa uppādo hoti tañca pajānāti,

同样地，➌ 他也清楚地知道：‘未生起的精进觉支是如何生起的’；

...

yathā ca uppannassa vīriyasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

同样地，➍ 他也清楚地知道：‘已生起的精进觉支是如何通过修习而圆满的’。

...

第四章 ✩ 喜觉支 pītisambojjhaṅga [14]

Santaṃ vā ajjhattaṃ pītisambojjhaṅgaṃ ‘atthi me ajjhattaṃ pītisambojjhaṅgo’ti pajānāti,

当内心存在喜觉支时，➊ 他清楚地知道：‘我的内心存在喜觉支’；
rapture...

asantaṃ vā ajjhattaṃ pītisambojjhaṅgaṃ ‘natthi me ajjhattaṃ pītisambojjhaṅgo’ti pajānāti,

当内心不存在喜觉支时，➋ 他清楚地知道：‘我的内心不存在喜觉支’；

...

yathā ca anuppannassa pītisambojjhaṅgassa uppādo hoti tañca pajānāti,

同样地，➌ 他也清楚地知道：‘未生起的喜觉支是如何生起的’；

...

yathā ca uppannassa pītisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

同样地，➍ 他也清楚地知道：‘已生起的喜觉支是如何通过修习而圆满的’。

...

第五章 ✩ 轻安觉支 passaddhisambojjhaṅga [14]

Santaṃ vā ajjhattaṃ passaddhisambojjhaṅgaṃ ‘atthi me ajjhattaṃ passaddhisambojjhaṅgo’ti pajānāti,

当内心存在轻安觉支时，➊ 他清楚地知道：‘我的内心存在轻安觉支’；
serenity...

asantaṃ vā ajjhattaṃ passaddhisambojjhaṅgaṃ ‘natthi me ajjhattaṃ passaddhisambojjhaṅgo’ti pajānāti,

当内心不存在轻安觉支时，➋ 他清楚地知道：‘我的内心不存在轻安觉支’；

...

yathā ca anuppannassa passaddhisambojjhaṅgassa uppādo hoti tañca pajānāti,

同样地，➌ 他也清楚地知道：‘未生起的轻安觉支是如何生起的’；

...

yathā ca uppannassa passaddhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

同样地，➍ 他也清楚地知道：‘已生起的轻安觉支是如何通过修习而圆满的’。

...

第六章 ✩ 定觉支 samādhisambojjhaṅga [14]

Santaṃ vā ajjhattaṃ samādhisambojjhaṅgaṃ ‘atthi me ajjhattaṃ samādhisambojjhaṅgo’ti pajānāti,

当内心存在定觉支时，➊ 他清楚地知道：‘我的内心存在定觉支’；
concentration...

asantaṃ vā ajjhattaṃ samādhisambojjhaṅgaṃ ‘natthi me ajjhattaṃ samādhisambojjhaṅgo’ti pajānāti,

当内心不存在定觉支时，➋ 他清楚地知道：‘我的内心不存在定觉支’；

...

yathā ca anuppannassa samādhisambojjhaṅgassa uppādo hoti tañca pajānāti,

同样地，➌ 他也清楚地知道：‘未生起的定觉支是如何生起的’；

...

yathā ca uppannassa samādhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

同样地，➍ 他也清楚地知道：‘已生起的定觉支是如何通过修习而圆满的’。

...

第七章 ✩ 舍觉支 upekkhāsambojjhaṅga [14]

Santaṃ vā ajjhattaṃ upekkhāsambojjhaṅgaṃ ‘atthi me ajjhattaṃ upekkhāsambojjhaṅgo’ti pajānāti,

当内心存在舍觉支时，➊ 他清楚地知道：‘我的内心存在舍觉支’；
equanimity...

asantaṃ vā ajjhattaṃ upekkhāsambojjhaṅgaṃ ‘natthi me ajjhattaṃ upekkhāsambojjhaṅgo’ti pajānāti,

当内心不存在舍觉支时，➋ 他清楚地知道：‘我的内心不存在舍觉支’；

...

yathā ca anuppannassa upekkhāsambojjhaṅgassa uppādo hoti tañca pajānāti,

同样地，➌ 他也清楚地知道：‘未生起的舍觉支是如何生起的’；

...

yathā ca uppannassa upekkhāsambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

同样地，➍ 他也清楚地知道：‘已生起的舍觉支是如何通过修习而圆满的’。

...

⑴ Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, ⑵ bahiddhā vā dhammesu dhammānupassī viharati, ⑶ ajjhattabahiddhā vā dhammesu dhammānupassī viharati.

像这样，⑴ 他于内安住于随观诸法，⑵ 或于外安住于随观诸法，⑶ 或于内外安住于随观诸法。

In this way he remains focused internally on mental qualities in & of themselves, or externally...

⑷ samudayadhammānupassī vā dhammesu viharati, ⑸ vayadhammānupassī vā dhammesu viharati, ⑹ samudayavayadhammānupassī vā dhammesu viharati.

⑷ 他安住于观察诸法的生起现象，⑸ 或安住于观察诸法的坏灭现象，⑹ 或安住于观察诸法的生起和坏灭现象。

...

⑺ ‘atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti ⑻ yāvadeva ñāṇamattāya paṭissatimattāya ⑼ anissito ca viharati, ⑽ na ca kiñci loke upādiyati.

⑺ 或者，他的正念确立：‘这就是法！’⑻ 仅仅是为了智识和忆念的程度，⑼ 他安住于无所依止，⑽ 并且不执着世间的任何事物！

... unsustained by (not clinging to) anything in the world.

Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu.

比丘们！比丘就是这样在诸法中，（特别是）针对‘七觉支’，安住于持续的观察。

This is how a monk remains focused on mental qualities in & of themselves with reference to the seven factors for Awakening.

───Bojjhaṅgapabbaṃ niṭṭhitaṃ. 观察七觉支结束───

第五品 ✫ 观四圣谛 Dhammānupassanā saccapabbaṃ [15~32]

﹝第十五卷 ➲﹞ 386. Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu.

再者，比丘们！比丘在诸法中，（特别是）针对‘四圣谛’，安住于持续的观察。

Furthermore, the monk remains focused on mental qualities in & of themselves with reference to the four noble truths.

Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu?

再说，比丘们！比丘如何在诸法中，（特别是）针对‘四圣谛’，安住于持续的观察呢？

And how does he remain focused on mental qualities in & of themselves with reference to the four noble truths?

Idha, bhikkhave, bhikkhu ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti,

在这里，比丘们！➊ 比丘如实了知：‘这是苦圣谛’；

There is the case where he discerns, as it has come to be, that 'This is stress...

‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti,

➋ 如实了知：‘这是苦的集圣谛’；

This is the origination of stress...

‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti,

➌ 如实了知：‘这是苦的灭圣谛’；

This is the cessation of stress...

‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.

➍ 如实了知：‘这是导向苦灭的道圣谛’。

This is the way leading to the cessation of stress.'

───Paṭhamabhāṇavāro niṭṭhito. [1~15] 初诵结束───

第一章 ✩ 苦圣谛的解释 Dukkhasaccaniddeso [16~28]

﹝第十六卷 ➲﹞ 387. Katamañca, bhikkhave, dukkhaṃ ariyasaccaṃ?

又，比丘们！什么是‘苦圣谛’呢？

Now what is the noble truth of stress?

Jātipi dukkhā,

➊ ‘生’是苦，

Birth is stressful,

jarāpi dukkhā,

➋ ‘老’是苦，
aging is stressful,

maraṇampi dukkhaṃ,

➌ ‘死’是苦，
death is stressful;

soka-parideva-dukkha-domanass-upāyāsā-pi dukkhā,

➍ ‘愁、悲、苦、忧、恼’是苦，
sorrow, lamentation, pain, distress, & despair are stressful;

appiyehi sampayogopi dukkho,

➎ ‘怨憎会’是苦，
association with the unbeloved is stressful;

piyehi vippayogopi dukkho,

➏ ‘爱别离’是苦，
separation from the loved is stressful;

yampicchaṃ na labhati tampi dukkhaṃ,

➐ ‘求不得’是苦。

not getting what one wants is stressful.

saṅkhittena pañcupādānakkhandhā [pañcupādānakkhandhāpi (ka.)] dukkhā.

➑ 简要地说：‘五取蕴’就是苦。

In short, the five clinging-aggregates are stressful.

第一节 ❦ 生 jāti [17]

﹝第十七卷 ➲﹞ 388. Katamā ca, bhikkhave, jāti?

又，比丘们！什么是‘生’？

And what is birth?

Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho,

对于那些各类别的众生，在各个众生界中，凡有受生、投生、入胎、成形、诸蕴的显现、诸（感官）处的获得，

Whatever birth, taking birth, descent, coming-to-be, coming-forth, appearance of aggregates, & acquisition of [sense] spheres of the various beings in this or that group of beings,

ayaṃ vuccati, bhikkhave, jāti.

比丘们！这就叫‘生’。

that is called birth.

第二节 ❦ 老 jarā [18]

﹝第十八卷 ➲﹞ 389. Katamā ca, bhikkhave, jarā?

又，比丘们！什么是‘老’？

And what is aging?

Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko,

对于那些各类别的众生，在各个众生界中，凡有衰老、老朽、牙齿损坏、头发灰白、皮肤变皱、寿命的损耗、诸根的老熟（衰败），

Whatever aging, decrepitude, brokenness, graying, wrinkling, decline of life-force, weakening of the faculties of the various beings in this or that group of beings,

ayaṃ vuccati, bhikkhave, jarā.

比丘们！这就叫‘老’。

that is called aging.

第三节 ❦ 死 maraṇa [19]

﹝第十九卷 ➲﹞ 390. Katamañca, bhikkhave, maraṇaṃ?

又，比丘们！什么是‘死’？

And what is death?

Yaṃ [aṭṭhakathā oloketabbā] tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālakiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo,

对于那些各类别的众生，从各个众生界中，凡有去世、消失、分解、灭没、死亡、命终、诸蕴破裂、遗体的舍弃、命根的中断，

Whatever deceasing, passing away, breaking up, disappearance, dying, death, completion of time, break up of the aggregates, casting off of the body, interruption in the life faculty of the various beings in this or that group of beings,

idaṃ vuccati, bhikkhave, maraṇaṃ.

比丘们！这就叫‘死’。

that is called death.

第四节 ❦ 愁 soka (sorrow) [20]

﹝第二十卷 ➲﹞ 391. Katamo ca, bhikkhave, soko?

又，比丘们！什么是‘愁’？

And what is sorrow?

Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṃ antosoko antoparisoko,

凡是，比丘们！任何人遭遇种种不幸、接触到痛苦的事物时，所产生的：愁、悲伤、忧愁的状态、内心的愁、内心的剧烈忧愁，

Whatever sorrow, sorrowing, sadness, inward sorrow, inward sadness of anyone suffering from misfortune, touched by a painful thing,

ayaṃ vuccati, bhikkhave, soko.

比丘们！这就叫‘愁’。

that is called sorrow.

第五节 ❦ 悲 parideva (lamentation) [21]

﹝第二十一卷 ➲﹞ 392. Katamo ca, bhikkhave, paridevo?

又，比丘们！什么是‘悲’？

And what is lamentation?

Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṃ paridevitattaṃ,

凡是，比丘们！任何人遭遇种种不幸、接触到痛苦的事物时，所产生的：哭泣、悲号、哀叹、悲伤、哭泣的状态、悲伤的状态，

Whatever crying, grieving, lamenting, weeping, wailing, lamentation of anyone suffering from misfortune, touched by a painful thing,

ayaṃ vuccati, bhikkhave paridevo.

比丘们！这就叫‘悲’。

that is called lamentation.

第六节 ❦ 苦 dukkha (pain) [22]

﹝第二十二卷 ➲﹞ 393. Katamañca, bhikkhave, dukkhaṃ?

又，比丘们！什么是‘苦’？

And what is pain?

Yaṃ kho, bhikkhave, kāyikaṃ dukkhaṃ kāyikaṃ asātaṃ kāyasamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ,

凡是，比丘们！身体的痛苦、身体的不适，以及身体接触所产生的痛苦、不适的感受，

Whatever is experienced as bodily pain, bodily discomfort, pain or discomfort born of bodily contact,

idaṃ vuccati, bhikkhave, dukkhaṃ.

比丘们！这就叫‘苦’。

that is called pain.

第七节 ❦ 忧 domanassa (distress) [23]

﹝第二十三卷 ➲﹞ 394. Katamañca, bhikkhave, domanassaṃ?

又，比丘们！什么是‘忧’？

And what is distress?

Yaṃ kho, bhikkhave, cetasikaṃ dukkhaṃ cetasikaṃ asātaṃ manosamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ,

凡是，比丘们！心理的痛苦、心理的不适，以及意接触所产生的痛苦、不适的感受，

Whatever is experienced as mental pain, mental discomfort, pain or discomfort born of mental contact,

idaṃ vuccati, bhikkhave, domanassaṃ.

比丘们！这就叫‘忧’。

that is called distress.

第八节 ❦ 恼 upāyāsa (despair) [24]

﹝第二十四卷 ➲﹞ 395. Katamo ca, bhikkhave, upāyāso?

又，比丘们！什么是‘恼’？

And what is despair?

Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṃ upāyāsitattaṃ,

凡是，比丘们！任何人遭遇种种不幸、接触到痛苦的事物时，所产生的：苦恼、绝望、苦恼的状态、绝望的状态，

Whatever despair, despondency, desperation of anyone suffering from misfortune, touched by a painful thing,

ayaṃ vuccati, bhikkhave, upāyāso.

比丘们！这就叫‘恼’。

that is called despair.

第九节 ❦ 怨憎会苦 appiyehi sampayoga dukkha [25]

﹝第二十五卷 ➲﹞ 396. Katamo ca, bhikkhave, appiyehi sampayogo dukkho?

又，比丘们！什么是‘怨憎会苦’？

And what is the stress of association with the unbeloved?

Idha yassa te honti aniṭṭhā akantā amanāpā rūpā saddā gandhā rasā phoṭṭhabbā dhammā, ye vā panassa te honti anatthakāmā ahitakāmā aphāsukakāmā ayogakkhemakāmā, yā tehi saddhiṃ saṅgati samāgamo samodhānaṃ missībhāvo,

在这里，当一个人遇到不合意、不可爱、不愉悦的色、声、香、味、触、法时；或者，当他与那些对他怀有恶意、希望他受害、希望他不适、希望他不得安稳的人交往、相遇、聚合、混杂在一起时，

There is the case where undesirable, unpleasing, unattractive sights, sounds, aromas, flavors, or tactile sensations occur to one; or one has connection, contact, relationship, interaction with those who wish one ill, who wish for one's harm, who wish for one's discomfort, who wish one no security from the yoke.

ayaṃ vuccati, bhikkhave, appiyehi sampayogo dukkho.

比丘们！这就叫‘怨憎会苦’。

This is called the stress of association with the unbeloved.

第十节 ❦ 爱别离苦 piyāpāya dukkha [26]

﹝第二十六卷 ➲﹞ 397. Katamo ca, bhikkhave, piyehi vippayogo dukkho?

又，比丘们！什么是‘爱别离苦’？

And what is the stress of separation from the loved?

Idha yassa te honti iṭṭhā kantā manāpā rūpā saddā gandhā rasā phoṭṭhabbā dhammā, ye vā panassa te honti atthakāmā hitakāmā phāsukakāmā yogakkhemakāmā mātā vā pitā vā bhātā vā bhaginī vā mittā vā amaccā vā ñātisālohitā vā, yā tehi saddhiṃ asaṅgati asamāgamo asamodhānaṃ amissībhāvo,

在这里，当一个人无法遇到合意、可爱、愉悦的色、声、香、味、触、法时；或者，当他无法与那些希望他好、希望他受益、希望他安适、希望他从束缚中得安稳的人——如母亲、父亲、兄弟、姐妹、朋友、同事、或有血缘的亲戚——交往、相遇、聚合、混杂在一起时，

There is the case where desirable, pleasing, attractive sights, sounds, aromas, flavors, or tactile sensations do not occur to one; or one has no connection, no contact, no relationship, no interaction with those who wish one well, who wish for one's benefit, who wish for one's comfort, who wish one security from the yoke, nor with one's mother, father, brother, sister, friends, companions, or relatives.

ayaṃ vuccati, bhikkhave, piyehi vippayogo dukkho.

比丘们！这就叫‘爱别离苦’。

This is called the stress of separation from the loved.

第十一节 ❦ 求不得苦 icchitālābha dukkha [27]

﹝第二十七卷 ➲﹞ 398. Katamañca, bhikkhave, yampicchaṃ na labhati tampi dukkhaṃ?

又，比丘们！什么是‘求不得苦’？

And what is the stress of not getting what one wants?

一、 生 jāti [27]

Jātidhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati – ‘aho vata mayaṃ na jātidhammā assāma, na ca vata no jāti āgaccheyyā’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ.

比丘们！对于受生法支配的众生，会生起这样的愿望：‘啊！愿我们不受生法支配！愿我们不再经历生！’但这不是仅凭愿望就能达成的，这也是求不得苦。

In beings subject to birth, the wish arises, 'O, may we not be subject to birth, and may birth not come to us.' But this is not to be achieved by wishing. This is the stress of not getting what one wants.

二、 老 jarā [27]

Jarādhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati – ‘aho vata mayaṃ na jarādhammā assāma, na ca vata no jarā āgaccheyyā’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ.

比丘们！对于受老法支配的众生，会生起这样的愿望：‘啊！愿我们不受老法支配！愿我们不再经历老！’但这不是仅凭愿望就能达成的，这也是求不得苦。

In beings subject to aging...

三、 病 byādhi [27]

Byādhidhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati ‘aho vata mayaṃ na byādhidhammā assāma, na ca vata no byādhi āgaccheyyā’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ.

比丘们！对于受病法支配的众生，会生起这样的愿望：‘啊！愿我们不受病法支配！愿我们不再经历病！’但这不是仅凭愿望就能达成的，这也是求不得苦。

illness...

四、 死 maraṇa [27]

Maraṇadhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati ‘aho vata mayaṃ na maraṇadhammā assāma, na ca vata no maraṇaṃ āgaccheyyā’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ.

比丘们！对于受死法支配的众生，会生起这样的愿望：‘啊！愿我们不受死法支配！愿我们不再经历死！’但这不是仅凭愿望就能达成的，这也是求不得苦。

death...

五、 愁、悲、苦、忧、恼 sokaparidevadukkhadomanassupāyāsa [27]

Sokaparidevadukkhadomanassupāyāsadhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati ‘aho vata mayaṃ na sokaparidevadukkhadomanassupāyāsadhammā assāma, na ca vata no sokaparidevadukkhadomanassupāyāsadhammā āgaccheyyu’nti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ.

比丘们！对于受愁、悲、苦、忧、恼法支配的众生，会生起这样的愿望：‘啊！愿我们不受愁、悲、苦、忧、恼法支配！愿我们不再经历愁、悲、苦、忧、恼！’但这不是仅凭愿望就能达成的，这也是‘求不得苦’。

sorrow, lamentation, pain, distress, & despair, the wish arises, 'O, may we not be subject to sorrow, lamentation, pain, distress, & despair, and may sorrow, lamentation, pain, distress, & despair not come to us.' But this is not to be achieved by wishing. This is the stress of not getting what one wants.

第十二节 ❦ 五取蕴苦 pañcupādānakkhandhā dukkha [28]

﹝第二十八卷 ➲﹞ 399. Katame ca, bhikkhave, saṅkhittena pañcupādānakkhandhā dukkhā?

再者，比丘们！什么是‘概括地说，五取蕴就是苦’？

And what are the five clinging-aggregates that, in short, are stress?

Seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.

也就是说——➊ ‘色取蕴’是苦、➋ ‘受取蕴’是苦、➌ ‘想取蕴’是苦、➍ ‘行取蕴’是苦、➎ ‘识取蕴’是苦！

Form as a clinging-aggregate, feeling as a clinging-aggregate, perception as a clinging-aggregate, fabrications as a clinging-aggregate, consciousness as a clinging-aggregate:

Ime vuccanti, bhikkhave, saṅkhittena pañcupādānakkhandhā dukkhā.

比丘们！这就叫‘概括地说，五取蕴就是苦’。

These are called the five clinging-aggregates that, in short, are stress.

Idaṃ vuccati, bhikkhave, dukkhaṃ ariyasaccaṃ.

比丘们！这就叫‘苦圣谛’。

This is called the noble truth of stress.

第二章 ✩ 集圣谛的解释 Samudayasaccaniddeso [29]

﹝第二十九卷 ➲﹞ 400. Katamañca, bhikkhave, dukkhasamudayaṃ [dukkhasamudayo (syā.)] ariyasaccaṃ?

又，比丘们！什么是‘苦的集圣谛’呢？

And what is the noble truth of the origination of stress?

Yāyaṃ taṇhā ponobbhavikā [ponobhavikā (sī. pī.)] nandīrāgasahagatā [nandirāgasahagatā (sī. syā. pī.)] tatratatrābhinandinī, seyyathidaṃ – ➊ kāmataṇhā ➋ bhavataṇhā ➌ vibhavataṇhā.

它就是这种渴爱，它导致再次出生，伴随着欢喜与贪爱，在此处彼处乐于执取，也就是：‘➊ 欲爱——对感官享乐的渴爱、➋ 有爱——对存在的渴爱、➌ 无有爱——对不再存在的渴爱。’

The craving that makes for further becoming — accompanied by passion & delight, relishing now here & now there — i.e., craving for sensuality, craving for becoming, craving for non-becoming.

Sā kho panesā, bhikkhave, taṇhā kattha uppajjamānā uppajjati, kattha nivisamānā nivisati? Yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

但是，比丘们！这渴爱在哪里生起，在哪里扎根呢？凡是世间中看起来可爱、可喜的事物，这渴爱就在那里生起，就在那里扎根！

And where does this craving, when arising, arise? And where, when dwelling, does it dwell? Whatever seems endearing and agreeable in terms of the world: that is where this craving, when arising, arises. That is where, when dwelling, it dwells.

Kiñca loke piyarūpaṃ sātarūpaṃ?

那么，在世间，什么是看起来可爱、可喜的事物呢？

And what seems endearing and agreeable in terms of the world?

第一节 ❦ 六根 cha-indriya [29]

一、 眼 cakkhu [29]

Cakkhu loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

眼，在世间看起来可爱、可喜，这渴爱就在那里生起，就在那里扎根！

The eye seems endearing and agreeable in terms of the world. That is where this craving, when arising, arises. That is where, when dwelling, it dwells.

二、 耳 sota [29]

Sotaṃ loke…pe…

耳，在世间看起来可爱、可喜，这渴爱就在那里生起，就在那里扎根！

The ear...

三、 鼻 ghāna [29]

ghānaṃ loke…

鼻，在世间看起来可爱、可喜，这渴爱就在那里生起，就在那里扎根！

The nose...

四、 舌 jivhā [29]

jivhā loke…

舌，在世间看起来可爱、可喜，这渴爱就在那里生起，就在那里扎根！

The tongue...

五、 身 kāya [29]

kāyo loke…

身，在世间看起来可爱、可喜，这渴爱就在那里生起，就在那里扎根！

The body...

六、 意 mano [29]

mano loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

意，在世间看起来可爱、可喜，这渴爱就在那里生起，就在那里扎根！

The intellect...

第二节 ❦ 六境 cha-visaya [29]

一、 色 rūpa [29]

Rūpā loke…

色（形色），在世间看起来可爱、可喜，这渴爱就在那里生起，就在那里扎根！

Forms...

二、 声 sadda [29]

saddā loke…

声（声音），在世间看起来可爱、可喜，这渴爱就在那里生起，就在那里扎根！

Sounds...

三、 香 gandha [29]

gandhā loke…

香（气味），在世间看起来可爱、可喜，这渴爱就在那里生起，就在那里扎根！

Smells...

四、 味 rasa [29]

rasā loke…

味（味道），在世间看起来可爱、可喜，这渴爱就在那里生起，就在那里扎根！

Tastes...

五、 触 phoṭṭhabba [29]

phoṭṭhabbā loke…

触（触觉对象），在世间看起来可爱、可喜，这渴爱就在那里生起，就在那里扎根！

Tactile sensations...

六、 法 dhamma [29]

dhammā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

法（意所认识的对象），在世间看起来可爱、可喜，这渴爱就在那里生起，就在那里扎根！

Ideas...

第三节 ❦ 六识 cha-viññāṇa [29]

一、 眼识 cakkhuviññāṇa [29]

Cakkhuviññāṇaṃ loke…

眼识，在世间看起来可爱、可喜，这渴爱就在那里生起，就在那里扎根！

Eye-consciousness...

二、 耳识 sotaviññāṇa [29]

sotaviññāṇaṃ loke…

耳识，在世间看起来可爱、可喜，这渴爱就在那里生起，就在那里扎根！

Ear-consciousness...

三、 鼻识 ghānaviññāṇa [29]

ghānaviññāṇaṃ loke…

鼻识，在世间看起来可爱、可喜，这渴爱就在那里生起，就在那里扎根！

Nose-consciousness...

四、 舌识 jivhāviññāṇa [29]

jivhāviññāṇaṃ loke…

舌识，在世间看起来可爱、可喜，这渴爱就在那里生起，就在那里扎根！

Tongue-consciousness...

五、 身识 kāyaviññāṇa [29]

kāyaviññāṇaṃ loke…

身识，在世间看起来可爱、可喜，这渴爱就在那里生起，就在那里扎根！

Body-consciousness...

六、 意识 manoviññāṇa [29]

manoviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

意识，在世间看起来可爱、可喜，这渴爱就在那里生起，就在那里扎根！

Intellect-consciousness...

第四节 ❦ 六触 cha-phassa [29]

一、 眼触 cakkhusamphassa [29]

Cakkhusamphasso loke…

眼触，在世间看起来可爱、可喜，这渴爱就在那里生起，就在那里扎根！

Eye-contact...

二、 耳触 sotasamphassa [29]

sotasamphasso loke…

耳触，在世间看起来可爱、可喜，这渴爱就在那里生起，就在那里扎根！

Ear-contact...

三、 鼻触 ghānasamphassa [29]

ghānasamphasso loke…

鼻触，在世间看起来可爱、可喜，这渴爱就在那里生起，就在那里扎根！

Nose-contact...

四、 舌触 jivhāsamphassa [29]

jivhāsamphasso loke…

舌触，在世间看起来可爱、可喜，这渴爱就在那里生起，就在那里扎根！

Tongue-contact...

五、 身触 kāyasamphassa [29]

kāyasamphasso loke…

身触，在世间看起来可爱、可喜，这渴爱就在那里生起，就在那里扎根！

Body-contact...

六、 意触 manosamphassa [29]

manosamphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

意触，在世间看起来可爱、可喜，这渴爱就在那里生起，就在那里扎根！

Intellect-contact...

第五节 ❦ 六受 cha-vedanā [29]

一、 眼触所生之受 cakkhusamphassajā [29]

Cakkhusamphassajā vedanā loke…

眼触所生的受，在世间看起来可爱、可喜，这渴爱就在那里生起，就在那里扎根！

Feeling born of eye-contact...

二、 耳触所生之受 sotasamphassajā [29]

sotasamphassajā vedanā loke…

耳触所生的受，在世间看起来可爱、可喜，这渴爱就在那里生起，就在那里扎根！

Feeling born of ear-contact...

三、 鼻触所生之受 ghānasamphassajā [29]

ghānasamphassajā vedanā loke…

鼻触所生的受，在世间看起来可爱、可喜，这渴爱就在那里生起，就在那里扎根！

Feeling born of nose-contact...

四、 舌触所生之受 jivhāsamphassajā [29]

jivhāsamphassajā vedanā loke…

舌触所生的受，在世间看起来可爱、可喜，这渴爱就在那里生起，就在那里扎根！

Feeling born of tongue-contact...

五、 身触所生之受 kāyasamphassajā [29]

kāyasamphassajā vedanā loke…

身触所生的受，在世间看起来可爱、可喜，这渴爱就在那里生起，就在那里扎根！

Feeling born of body-contact...

六、 意触所生之受 manosamphassajā [29]

manosamphassajā vedanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

意触所生的受，在世间看起来可爱、可喜，这渴爱就在那里生起，就在那里扎根！

Feeling born of intellect-contact...

第六节 ❦ 六想 cha-saññā [29]

一、 色想 rūpasaññā [29]

Rūpasaññā loke…

对色的想（认知/标签），在世间看起来可爱、可喜，这渴爱就在那里生起，就在那里扎根！

Perception of forms...

二、 声想 saddasaññā [29]

saddasaññā loke…

对声的想，在世间看起来可爱、可喜，这渴爱就在那里生起，就在那里扎根！

Perception of sounds...

三、 香想 gandhasaññā [29]

gandhasaññā loke…

对香的想，在世间看起来可爱、可喜，这渴爱就在那里生起，就在那里扎根！

Perception of smells...

四、 味想 rasasaññā [29]

rasasaññā loke…

对味的想，在世间看起来可爱、可喜，这渴爱就在那里生起，就在那里扎根！

Perception of tastes...

五、 触想 phoṭṭhabbasaññā [29]

phoṭṭhabbasaññā loke…

对触的想，在世间看起来可爱、可喜，这渴爱就在那里生起，就在那里扎根！

Perception of tactile sensations...

六、 法想 dhammasaññā [29]

dhammasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

对法的想，在世间看起来可爱、可喜，这渴爱就在那里生起，就在那里扎根！

Perception of ideas...

第七节 ❦ 六思 cha-sañcetanā [29]

一、 色思 rūpasañcetanā [29]

Rūpasañcetanā loke…

对色的思（意图），在世间看起来可爱、可喜，这渴爱就在那里生起，就在那里扎根！

Intention for forms...

二、 声思 saddasañcetanā [29]

saddasañcetanā loke…

对声的思，在世间看起来可爱、可喜，这渴爱就在那里生起，就在那里扎根！

Intention for sounds...

三、 香思 gandhasañcetanā [29]

gandhasañcetanā loke…

对香的思，在世间看起来可爱、可喜，这渴爱就在那里生起，就在那里扎根！

Intention for smells...

四、 味思 rasasañcetanā [29]

rasasañcetanā loke…

对味的思，在世间看起来可爱、可喜，这渴爱就在那里生起，就在那里扎根！

Intention for tastes...

五、 触思 phoṭṭhabbasañcetanā [29]

phoṭṭhabbasañcetanā loke…

对触的思，在世间看起来可爱、可喜，这渴爱就在那里生起，就在那里扎根！

Intention for tactile sensations...

六、 法思 dhammasañcetanā [29]

dhammasañcetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

对法的思，在世间看起来可爱、可喜，这渴爱就在那里生起，就在那里扎根！

Intention for ideas...

第八节 ❦ 六爱 cha-taṇhā [29]

一、 色爱 rūpataṇhā [29]

Rūpataṇhā loke…

对色的渴爱，在世间看起来可爱、可喜，这渴爱就在那里生起，就在那里扎根！

Craving for forms...

二、 声爱 saddataṇhā [29]

saddataṇhā loke…

对声的渴爱，在世间看起来可爱、可喜，这渴爱就在那里生起，就在那里扎根！

Craving for sounds...

三、 香爱 gandhataṇhā [29]

gandhataṇhā loke…

对香的渴爱，在世间看起来可爱、可喜，这渴爱就在那里生起，就在那里扎根！

Craving for smells...

四、 味爱 rasataṇhā [29]

rasataṇhā loke…

对味的渴爱，在世间看起来可爱、可喜，这渴爱就在那里生起，就在那里扎根！

Craving for tastes...

五、 触爱 phoṭṭhabbataṇhā [29]

phoṭṭhabbataṇhā loke…

对触的渴爱，在世间看起来可爱、可喜，这渴爱就在那里生起，就在那里扎根！

Craving for tactile sensations...

六、 法爱 dhammataṇhā [29]

dhammataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

对法的渴爱，在世间看起来可爱、可喜，这渴爱就在那里生起，就在那里扎根！

Craving for ideas...

第九节 ❦ 六寻 cha-vitakkā [29]

一、 色寻 rūpavitakkā [29]

Rūpavitakko loke…

对色的寻（粗略的思考），在世间看起来可爱、可喜，这渴爱就在那里生起，就在那里扎根！

Thought directed at forms...

二、 声寻 saddavitakkā [29]

saddavitakko loke…

对声的寻，在世间看起来可爱、可喜，这渴爱就在那里生起，就在那里扎根！

Thought directed at sounds...

三、 香寻 gandhavitakkā [29]

gandhavitakko loke…

对香的寻，在世间看起来可爱、可喜，这渴爱就在那里生起，就在那里扎根！

Thought directed at smells...

四、 味寻 rasavitakkā [29]

rasavitakko loke…

对味的寻，在世间看起来可爱、可喜，这渴爱就在那里生起，就在那里扎根！

Thought directed at tastes...

五、 触寻 phoṭṭhabbavitakkā [29]

phoṭṭhabbavitakko loke…

对触的寻，在世间看起来可爱、可喜，这渴爱就在那里生起，就在那里扎根！

Thought directed at tactile sensations...

六、 法寻 dhammavitakkā [29]

dhammavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

对法的寻，在世间看起来可爱、可喜，这渴爱就在那里生起，就在那里扎根！

Thought directed at ideas...

第十节 ❦ 六伺 cha-vicārā [29]

一、 色伺 rūpavicārā [29]

Rūpavicāro loke…

对色的伺（持续的思考/审察），在世间看起来可爱、可喜，这渴爱就在那里生起，就在那里扎根！

Evaluation of forms...

二、 声伺 saddavicārā [29]

saddavicāro loke…

对声的伺，在世间看起来可爱、可喜，这渴爱就在那里生起，就在那里扎根！

Evaluation of sounds...

三、 香伺 gandhavicārā [29]

gandhavicāro loke…

对香的伺，在世间看起来可爱、可喜，这渴爱就在那里生起，就在那里扎根！

Evaluation of smells...

四、 味伺 rasavicārā [29]

rasavicāro loke…

对味的伺，在世间看起来可爱、可喜，这渴爱就在那里生起，就在那里扎根！

Evaluation of tastes...

五、 触伺 phoṭṭhabbavicārā [29]

phoṭṭhabbavicāro loke…

对触的伺，在世间看起来可爱、可喜，这渴爱就在那里生起，就在那里扎根！

Evaluation of tactile sensations...

六、 法伺 dhammavicārā [29]

dhammavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

对法的伺，在世间看起来可爱、可喜，这渴爱就在那里生起，就在那里扎根！

Evaluation of ideas seems endearing and agreeable in terms of the world. That is where this craving, when arising, arises. That is where, when dwelling, it dwells.

Idaṃ vuccati, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ.

比丘们！这就叫‘苦集圣谛’。

This is called the noble truth of the origination of stress.

第三章 ✩ 灭圣谛的解释 Nirodhasaccaniddeso [30]

﹝第三十卷 ➲﹞ 401. Katamañca, bhikkhave, dukkhanirodhaṃ [dukkhanirodho (syā.)] ariyasaccaṃ?

又，比丘们！什么是‘苦灭圣谛’呢？

And what is the noble truth of the cessation of stress?

Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo.

它就是对那渴爱的完全无欲、灭尽、舍弃、放开、解脱、不执着。

The remainderless fading & cessation, renunciation, relinquishment, release, & letting go of that very craving.

Sā kho panesā, bhikkhave, taṇhā kattha pahīyamānā pahīyati, kattha nirujjhamānā nirujjhati? Yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

但是，比丘们！这渴爱在哪里被舍弃，在哪里熄灭呢？凡是世间中看起来可爱、可喜的事物，这渴爱就在那里被舍弃，就在那里熄灭！

And where, when being abandoned, is this craving abandoned? And where, when ceasing, does it cease? Whatever seems endearing and agreeable in terms of the world: that is where, when being abandoned, this craving is abandoned. That is where, when ceasing, it ceases.

Kiñca loke piyarūpaṃ sātarūpaṃ?

那么，在世间，什么是看起来可爱、可喜的事物呢？

And what seems endearing and agreeable in terms of the world?

第一节 ❦ 六根 cha-indriya [30]

一、 眼 cakkhu [30]

Cakkhu loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

眼，在世间看起来可爱、可喜，这渴爱就在那里被舍弃，就在那里熄灭！

The eye seems endearing and agreeable in terms of the world. That is where, when being abandoned, this craving is abandoned. That is where, when ceasing, it ceases.

二、 耳 sota [30]

Sotaṃ loke…pe…

耳，在世间看起来可爱、可喜，这渴爱就在那里被舍弃，就在那里熄灭！

The ear...

三、 鼻 ghāna [30]

ghānaṃ loke…

鼻，在世间看起来可爱、可喜，这渴爱就在那里被舍弃，就在那里熄灭！

The nose...

四、 舌 jivhā [30]

jivhā loke…

舌，在世间看起来可爱、可喜，这渴爱就在那里被舍弃，就在那里熄灭！

The tongue...

五、 身 kāya [30]

kāyo loke…

身，在世间看起来可爱、可喜，这渴爱就在那里被舍弃，就在那里熄灭！

The body...

六、 意 mano [30]

mano loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

意，在世间看起来可爱、可喜，这渴爱就在那里被舍弃，就在那里熄灭！

The intellect...

第二节 ❦ 六境 cha-visaya [30]

一、 色 rūpa [30]

Rūpā loke…

色，在世间看起来可爱、可喜，这渴爱就在那里被舍弃，就在那里熄灭！

Forms...

二、 声 sadda [30]

saddā loke…

声，在世间看起来可爱、可喜，这渴爱就在那里被舍弃，就在那里熄灭！

Sounds...

三、 香 gandha [30]

gandhā loke…

香，在世间看起来可爱、可喜，这渴爱就在那里被舍弃，就在那里熄灭！

Smells...

四、 味 rasa [30]

rasā loke…

味，在世间看起来可爱、可喜，这渴爱就在那里被舍弃，就在那里熄灭！

Tastes...

五、 触 phoṭṭhabba [30]

phoṭṭhabbā loke…

触，在世间看起来可爱、可喜，这渴爱就在那里被舍弃，就在那里熄灭！

Tactile sensations...

六、 法 dhamma [30]

dhammā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

法，在世间看起来可爱、可喜，这渴爱就在那里被舍弃，就在那里熄灭！

Ideas...

第三节 ❦ 六识 cha-viññāṇa [30]

一、 眼识 cakkhuviññāṇa [30]

Cakkhuviññāṇaṃ loke…

眼识，在世间看起来可爱、可喜，这渴爱就在那里被舍弃，就在那里熄灭！

Eye-consciousness...

二、 耳识 sotaviññāṇa [30]

sotaviññāṇaṃ loke…

耳识，在世间看起来可爱、可喜，这渴爱就在那里被舍弃，就在那里熄灭！

Ear-consciousness...

三、 鼻识 ghānaviññāṇa [30]

ghānaviññāṇaṃ loke…

鼻识，在世间看起来可爱、可喜，这渴爱就在那里被舍弃，就在那里熄灭！

Nose-consciousness...

四、 舌识 jivhāviññāṇa [30]

jivhāviññāṇaṃ loke…

舌识，在世间看起来可爱、可喜，这渴爱就在那里被舍弃，就在那里熄灭！

Tongue-consciousness...

五、 身识 kāyaviññāṇa [30]

kāyaviññāṇaṃ loke…

身识，在世间看起来可爱、可喜，这渴爱就在那里被舍弃，就在那里熄灭！

Body-consciousness...

六、 意识 manoviññāṇa [30]

manoviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

意识，在世间看起来可爱、可喜，这渴爱就在那里被舍弃，就在那里熄灭！

Intellect-consciousness...

第四节 ❦ 六触 cha-phassa [30]

一、 眼触 cakkhusamphassa [30]

Cakkhusamphasso loke…

眼触，在世间看起来可爱、可喜，这渴爱就在那里被舍弃，就在那里熄灭！

Eye-contact...

二、 耳触 sotasamphassa [30]

sotasamphasso loke…

耳触，在世间看起来可爱、可喜，这渴爱就在那里被舍弃，就在那里熄灭！

Ear-contact...

三、 鼻触 ghānasamphassa [30]

ghānasamphasso loke…

鼻触，在世间看起来可爱、可喜，这渴爱就在那里被舍弃，就在那里熄灭！

Nose-contact...

四、 舌触 jivhāsamphassa [30]

jivhāsamphasso loke…

舌触，在世间看起来可爱、可喜，这渴爱就在那里被舍弃，就在那里熄灭！

Tongue-contact...

五、 身触 kāyasamphassa [30]

kāyasamphasso loke…

身触，在世间看起来可爱、可喜，这渴爱就在那里被舍弃，就在那里熄灭！

Body-contact...

六、 意触 manosamphassa [30]

manosamphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

意触，在世间看起来可爱、可喜，这渴爱就在那里被舍弃，就在那里熄灭！

Intellect-contact...

第五节 ❦ 六受 cha-vedanā [30]

一、 眼触所生之受 cakkhusamphassajā vedanā [30]

Cakkhusamphassajā vedanā loke…

眼触所生的受，在世间看起来可爱、可喜，这渴爱就在那里被舍弃，就在那里熄灭！

Feeling born of eye-contact...

二、 耳触所生之受 sotasamphassajā vedanā [30]

sotasamphassajā vedanā loke …

耳触所生的受，在世间看起来可爱、可喜，这渴爱就在那里被舍弃，就在那里熄灭！

Feeling born of ear-contact...

三、 鼻触所生之受 ghānasamphassajā vedanā [30]

ghānasamphassajā vedanā loke…

鼻触所生的受，在世间看起来可爱、可喜，这渴爱就在那里被舍弃，就在那里熄灭！

Feeling born of nose-contact...

四、 舌触所生之受 jivhāsamphassajā vedanā [30]

jivhāsamphassajā vedanā loke…

舌触所生的受，在世间看起来可爱、可喜，这渴爱就在那里被舍弃，就在那里熄灭！

Feeling born of tongue-contact...

五、 身触所生之受 kāyasamphassajā vedanā [30]

kāyasamphassajā vedanā loke…

身触所生的受，在世间看起来可爱、可喜，这渴爱就在那里被舍弃，就在那里熄灭！

Feeling born of body-contact...

六、 意触所生之受 manosamphassajā vedanā [30]

manosamphassajā vedanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

意触所生的受，在世间看起来可爱、可喜，这渴爱就在那里被舍弃，就在那里熄灭！

Feeling born of intellect-contact...

第六节 ❦ 六想 cha-saññā [30]

一、 色想 rūpasaññā [30]

Rūpasaññā loke…

对色的想，在世间看起来可爱、可喜，这渴爱就在那里被舍弃，就在那里熄灭！

Perception of forms...

二、 声想 saddasaññā [30]

saddasaññā loke…

对声的想，在世间看起来可爱、可喜，这渴爱就在那里被舍弃，就在那里熄灭！

Perception of sounds...

三、 香想 gandhasaññā [30]

gandhasaññā loke…

对香的想，在世间看起来可爱、可喜，这渴爱就在那里被舍弃，就在那里熄灭！

Perception of smells...

四、 味想 rasasaññā [30]

rasasaññā loke…

对味的想，在世间看起来可爱、可喜，这渴爱就在那里被舍弃，就在那里熄灭！

Perception of tastes...

五、 触想 phoṭṭhabbasaññā [30]

phoṭṭhabbasaññā loke…

对触的想，在世间看起来可爱、可喜，这渴爱就在那里被舍弃，就在那里熄灭！

Perception of tactile sensations...

六、 法想 dhammasaññā [30]

dhammasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

对法的想，在世间看起来可爱、可喜，这渴爱就在那里被舍弃，就在那里熄灭！

Perception of ideas...

第七节 ❦ 六思 cha-sañcetanā [30]

一、 色思 rūpasañcetanā [30]

Rūpasañcetanā loke…

对色的思，在世间看起来可爱、可喜，这渴爱就在那里被舍弃，就在那里熄灭！

Intention for forms...

二、 声思 saddasañcetanā [30]

saddasañcetanā loke…

对声的思，在世间看起来可爱、可喜，这渴爱就在那里被舍弃，就在那里熄灭！

Intention for sounds...

三、 香思 gandhasañcetanā [30]

gandhasañcetanā loke…

对香的思，在世间看起来可爱、可喜，这渴爱就在那里被舍弃，就在那里熄灭！

Intention for smells...

四、 味思 rasasañcetanā [30]

rasasañcetanā loke…

对味的思，在世间看起来可爱、可喜，这渴爱就在那里被舍弃，就在那里熄灭！

Intention for tastes...

五、 触思 phoṭṭhabbasañcetanā [30]

phoṭṭhabbasañcetanā loke…

对触的思，在世间看起来可爱、可喜，这渴爱就在那里被舍弃，就在那里熄灭！

Intention for tactile sensations...

六、 法思 dhammasañcetanā [30]

dhammasañcetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

对法的思，在世间看起来可爱、可喜，这渴爱就在那里被舍弃，就在那里熄灭！

Intention for ideas...

第八节 ❦ 六爱 cha-taṇhā [30]

一、 色爱 rūpataṇhā [30]

Rūpataṇhā loke…

对色的渴爱，在世间看起来可爱、可喜，这渴爱就在那里被舍弃，就在那里熄灭！

Craving for forms...

二、 声爱 saddataṇhā [30]

saddataṇhā loke…

对声的渴爱，在世间看起来可爱、可喜，这渴爱就在那里被舍弃，就在那里熄灭！

Craving for sounds...

三、 香爱 gandhataṇhā [30]

gandhataṇhā loke…

对香的渴爱，在世间看起来可爱、可喜，这渴爱就在那里被舍弃，就在那里熄灭！

Craving for smells...

四、 味爱 rasataṇhā [30]

rasataṇhā loke…

对味的渴爱，在世间看起来可爱、可喜，这渴爱就在那里被舍弃，就在那里熄灭！

Craving for tastes...

五、 触爱 phoṭṭhabbataṇhā [30]

phoṭṭhabbataṇhā loke…

对触的渴爱，在世间看起来可爱、可喜，这渴爱就在那里被舍弃，就在那里熄灭！

Craving for tactile sensations...

六、 法爱 dhammataṇhā [30]

dhammataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

对法的渴爱，在世间看起来可爱、可喜，这渴爱就在那里被舍弃，就在那里熄灭！

Craving for ideas...

第九节 ❦ 六寻 cha-vitakkā [30]

一、 色寻 rūpavitakkā [30]

Rūpavitakko loke…

对色的寻，在世间看起来可爱、可喜，这渴爱就在那里被舍弃，就在那里熄灭！

Thought directed at forms...

二、 声寻 saddavitakkā [30]

saddavitakko loke…

对声的寻，在世间看起来可爱、可喜，这渴爱就在那里被舍弃，就在那里熄灭！

Thought directed at sounds...

三、 香寻 gandhavitakkā [30]

gandhavitakko loke…

对香的寻，在世间看起来可爱、可喜，这渴爱就在那里被舍弃，就在那里熄灭！

Thought directed at smells...

四、 味寻 rasavitakkā [30]

rasavitakko loke…

对味的寻，在世间看起来可爱、可喜，这渴爱就在那里被舍弃，就在那里熄灭！

Thought directed at tastes...

五、 触寻 phoṭṭhabbavitakkā [30]

phoṭṭhabbavitakko loke…

对触的寻，在世间看起来可爱、可喜，这渴爱就在那里被舍弃，就在那里熄灭！

Thought directed at tactile sensations...

六、 法寻 dhammavitakkā [30]

dhammavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

对法的寻，在世间看起来可爱、可喜，这渴爱就在那里被舍弃，就在那里熄灭！

Thought directed at ideas...

第十节 ❦ 六伺 cha-vicārā [30]

一、 色伺 rūpavicārā [30]

Rūpavicāro loke…

对色的伺，在世间看起来可爱、可喜，这渴爱就在那里被舍弃，就在那里熄灭！

Evaluation of forms...

二、 声伺 saddavicārā [30]

saddavicāro loke…

对声的伺，在世间看起来可爱、可喜，这渴爱就在那里被舍弃，就在那里熄灭！

Evaluation of sounds...

三、 香伺 gandhavicārā [30]

gandhavicāro loke…

对香的伺，在世间看起来可爱、可喜，这渴爱就在那里被舍弃，就在那里熄灭！

Evaluation of smells...

四、 味伺 rasavicārā [30]

rasavicāro loke…

对味的伺，在世间看起来可爱、可喜，这渴爱就在那里被舍弃，就在那里熄灭！

Evaluation of tastes...

五、 触伺 phoṭṭhabbavicārā [30]

phoṭṭhabbavicāro loke…

对触的伺，在世间看起来可爱、可喜，这渴爱就在那里被舍弃，就在那里熄灭！

Evaluation of tactile sensations...

六、 法伺 dhammavicārā [30]

dhammavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

对法的伺，在世间看起来可爱、可喜，这渴爱就在那里被舍弃，就在那里熄灭！

Evaluation of ideas seems endearing and agreeable in terms of the world. That is where, when being abandoned, this craving is abandoned. That is where, when ceasing, it ceases.

Idaṃ vuccati, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ.

比丘们！这就叫‘苦灭圣谛’。

This is called the noble truth of the cessation of stress.

第四章 ✩ 道圣谛的解释 Maggasaccaniddeso [31~32]

﹝第三十一卷 ➲﹞ 402. Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ?

又，比丘们！什么是‘导向苦灭之道的圣谛’呢？

And what is the noble truth of the path of practice leading to the cessation of stress?

Ayameva ariyo aṭṭhaṅgiko maggo seyyathidaṃ – ➊ sammādiṭṭhi ➋ sammāsaṅkappo ➌ sammāvācā ➍ sammākammanto ➎ sammāājīvo ➏ sammāvāyāmo ➐ sammāsati ➑ sammāsamādhi.

那就是这‘八圣道分’，也就是——➊ 正见、➋ 正思维、➌ 正语、➍ 正业、➎ 正命、➏ 正精进、➐ 正念、➑ 正定。

Just this very noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

第一节 ❦ 正见 sammādiṭṭhi [31]

Katamā ca, bhikkhave, sammādiṭṭhi?

又，比丘们！什么是‘正见’呢？

And what is right view?

Yaṃ kho, bhikkhave, ➊ dukkhe ñāṇaṃ, ➋ dukkhasamudaye ñāṇaṃ, ➌ dukkhanirodhe ñāṇaṃ, ➍ dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ,

凡是，比丘们！➊ 对苦的智慧（了解）、➋ 对苦集的智慧、➌ 对苦灭的智慧、➍ 对导向苦灭之道的智慧。

Knowledge with regard to stress, knowledge with regard to the origination of stress, knowledge with regard to the cessation of stress, knowledge with regard to the way of practice leading to the cessation of stress:

ayaṃ vuccati, bhikkhave, sammādiṭṭhi.

比丘们！这就叫‘正见’。

This is called right view.

第二节 ❦ 正思维 sammāsaṅkappa [31]

Katamo ca, bhikkhave, sammāsaṅkappo?

又，比丘们！什么是‘正思维’呢？

And what is right resolve?

➊ Nekkhammasaṅkappo ➋ abyāpādasaṅkappo ➌ avihiṃsāsaṅkappo,

➊ ‘出离’的思维（决心），➋ ‘无恚’的思维、➌ ‘无害’的思维。

Aspiring to renunciation, to freedom from ill will, to harmlessness:

ayaṃ vuccati bhikkhave, sammāsaṅkappo.

比丘们！这就叫‘正思维’。

This is called right resolve.

第三节 ❦ 正语 sammāvācā [31]

Katamā ca, bhikkhave, sammāvācā?

又，比丘们！什么是‘正语’呢？

And what is right speech?

➊ Musāvādā veramaṇī [veramaṇi (ka.)] ➋ pisuṇāya vācāya veramaṇī ➌ pharusāya vācāya veramaṇī ➍ samphappalāpā veramaṇī,

➊ 远离‘妄语’（谎言）、➋ 远离‘离间语’（挑拨的话）、➌ 远离‘粗恶语’（伤人的话）、➍ 远离‘绮语’（无意义的闲聊）。

Abstaining from lying, from divisive speech, from abusive speech, & from idle chatter:

ayaṃ vuccati, bhikkhave, sammāvācā.

比丘们！这就叫‘正语’。

This is called right speech.

第四节 ❦ 正业 sammākammanta [31]

Katamo ca, bhikkhave, sammākammanto?

又，比丘们！什么是‘正业’呢？

And what is right action?

➊ Pāṇātipātā veramaṇī ➋ adinnādānā veramaṇī ➌ kāmesumicchācārā veramaṇī,

➊ 远离‘杀生’，➋ 远离‘不与取’（偷盗），➌ 远离‘邪淫’（不正当的性行为）。

Abstaining from taking life, from stealing, & from illicit sex.

ayaṃ vuccati, bhikkhave, sammākammanto.

比丘们！这就叫‘正业’。

This is called right action.

第五节 ❦ 正命 sammāājīva [31]

Katamo ca, bhikkhave, sammāājīvo?

又，比丘们！什么是‘正命’呢？

And what is right livelihood?

Idha, bhikkhave, ariyasāvako micchāājīvaṃ pahāya sammāājīvena jīvitaṃ kappeti,

在此，比丘们！圣弟子舍弃‘邪命’（不正当的谋生方式），以‘正命’（正当的谋生方式）维持生活。

There is the case where a disciple of the noble ones, having abandoned dishonest livelihood, keeps his life going with right livelihood:

ayaṃ vuccati, bhikkhave, sammāājīvo.

比丘们！这就叫‘正命’。

This is called right livelihood.

第六节 ❦ 正精进 sammāvāyāma [31]

Katamo ca, bhikkhave, sammāvāyāmo?

又，比丘们！什么是‘正精进’呢？

And what is right effort?

Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ ➊ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;

在此，比丘们！比丘为了‘➊ 令未生的恶、不善法不生起’，而生起意欲、努力、发起精进、策励自心、持续奋斗；

There is the case where a monk generates desire, endeavors, arouses persistence, upholds & exerts his intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen.

uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ ➋ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;

为了‘➋ 舍断已生的恶、不善法’，而生起意欲、努力、发起精进、策励自心、持续奋斗；

... for the sake of the abandoning of evil, unskillful qualities that have arisen.

anuppannānaṃ kusalānaṃ dhammānaṃ ➌ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;

为了‘➌ 令未生的善法生起’，而生起意欲、努力、发起精进、策励自心、持续奋斗；

... for the sake of the arising of skillful qualities that have not yet arisen.

uppannānaṃ kusalānaṃ dhammānaṃ ➍ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

为了‘➍ 令已生的善法得以持续、不衰退、增长、广大、修习圆满’，而生起意欲、努力、发起精进、策励自心、持续奋斗。

... (and) for the maintenance, non-confusion, increase, plenitude, development, & culmination of skillful qualities that have arisen:

Ayaṃ vuccati, bhikkhave, sammāvāyāmo.

比丘们！这就叫‘正精进’。

This is called right effort.

第七节 ❦ 正念 sammāsati [31]

Katamā ca, bhikkhave, sammāsati?

又，比丘们！什么是‘正念’呢？

And what is right mindfulness?

Idha, bhikkhave, bhikkhu ➊ kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ;

在此，比丘们！比丘 ➊ 于身随观身而住，保持热忱、正知、正念，调伏世间的贪欲和忧恼；

There is the case where a monk remains focused on the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world.

➋ vedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ;

➋ 于受随观受而住，保持热忱、正知、正念，调伏世间的贪欲和忧恼；

He remains focused on feelings in & of themselves...

➌ citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ;

➌ 于心随观心而住，保持热忱、正知、正念，调伏世间的贪欲和忧恼；
the mind in & of itself...

➍ dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

➍ 于法随观法而住，保持热忱、正知、正念，调伏世间的贪欲和忧恼。

mental qualities in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world.

Ayaṃ vuccati, bhikkhave, sammāsati.

比丘们！这就叫‘正念’。

This is called right mindfulness.

第八节 ❦ 正定 sammāsamādhi [31~32]

Katamo ca, bhikkhave, sammāsamādhi?

又，比丘们！什么是‘正定’呢？

And what is right concentration?

Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ ➊ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.

在此，比丘们！比丘远离诸欲、远离诸不善法，有寻、有伺，➊ 进入并安住于由‘远离（欲与不善法）所产生的喜、乐’构成的初禅；

There is the case where a monk — quite withdrawn from sensuality, withdrawn from unskillful (mental) qualities — enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation.

Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ ➋ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.

寻、伺止息，内得净信，心专一境，无寻、无伺，➋ 进入并安住于由‘定所产生的喜、乐’构成的第二禅；

With the stilling of directed thoughts & evaluations, he enters & remains in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation — internal assurance.

Pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti ‘➌ upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati.

离喜而安住于舍，具念、正知，以身感受乐，正如圣者们所宣说的：‘➌ 舍、念、乐住’，进入并安住于第三禅；

With the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasant abiding.'

Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ ➍ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.

舍乐、舍苦，并且先前（内心）的喜、忧已经消失，达到不苦不乐、➍ 舍念清净的状态，进入并安住于第四禅。

With the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — he enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain.

Ayaṃ vuccati, bhikkhave, sammāsamādhi.

比丘们！这就叫‘正定’。

This is called right concentration.

Idaṃ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ.

比丘们！这就叫‘导向苦灭之道的圣谛’。

This is called the noble truth of the path of practice leading to the cessation of stress.

﹝第三十二卷 ➲﹞ 403. ⑴ Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, ⑵ bahiddhā vā dhammesu dhammānupassī viharati, ⑶ ajjhattabahiddhā vā dhammesu dhammānupassī viharati.

像这样，⑴ 他或于内法随观法而住，⑵ 或于外法随观法而住，⑶ 或于内外法随观法而住。

In this way he remains focused internally on mental qualities in & of themselves, or externally on mental qualities in & of themselves, or both internally & externally on mental qualities in & of themselves.

⑷ samudayadhammānupassī vā dhammesu viharati, ⑸ vayadhammānupassī vā dhammesu viharati, ⑹ samudayavayadhammānupassī vā dhammesu viharati.

⑷ 或于诸法中观察其生起现象而住，⑸ 或于诸法中观察其坏灭现象而住，⑹ 或于诸法中同时观察其生起与坏灭现象而住。

Or he remains focused on the phenomenon of origination with regard to mental qualities, on the phenomenon of passing away with regard to mental qualities, or on the phenomenon of origination & passing away with regard to mental qualities.

⑺ ‘atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti ⑻ yāvadeva ñāṇamattāya paṭissatimattāya ⑼ anissito ca viharati, ⑽ na ca kiñci loke upādiyati.

⑺ 或他保持正念：“这就是法”，⑻ 仅仅为了（增长）智慧和忆念，（如此持续）直到仅仅剩下智识和忆念的程度；⑼ 他无所依止而住，⑽ 并且不执着世间的任何事物。

Or his mindfulness that 'There are mental qualities' is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the world.

Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu.

比丘们！像这样，比丘就是针对四圣谛，于法随观法而住。

This is how a monk remains focused on mental qualities in & of themselves with reference to the four noble truths...

───Saccapabbaṃ niṭṭhitaṃ. 观四圣谛结束───

───Dhammānupassanā niṭṭhitā. 观法念住结束───

♨ 第七篇 四念住修习成果 (Conclusion) [33~34]

﹝第三十三卷 ➲﹞ 404. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya sattavassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā.

若有任何人，比丘们！像这样修习这四念住七年，可预期他会得到两种果报中的一种：‘就在此生证得究竟智慧（阿罗汉果）；或者，如果（烦恼）执取仍有残余，则证得不还果。’

Now, if anyone would develop these four frames of reference in this way for seven years, one of two fruits can be expected for him: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return.

Tiṭṭhantu, bhikkhave, sattavassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha vassāni…pe…

先不说七年，比丘们！若有任何人，比丘们！像这样修习这四念住六年，可预期他会得到两种果报中的一种：‘就在此生证得究竟智慧（阿罗汉果）；或者，如果（烦恼）执取仍有残余，则证得不还果。’

Let alone seven years. If anyone would develop these four frames of reference in this way for six years...

pañca vassāni…

五年，（预期同样的结果）。

five...

cattāri vassāni…

四年，（预期同样的结果）。

four...

tīṇi vassāni…

三年，（预期同样的结果）。

three...

dve vassāni…

两年，（预期同样的结果）。

two years...

ekaṃ vassaṃ…

一年，（预期同样的结果）。

one year...

tiṭṭhatu, bhikkhave, ekaṃ vassaṃ. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya sattamāsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā.

先不说一年，比丘们！若有任何人，比丘们！像这样修习这四念住七个月，可预期他会得到两种果报中的一种：‘就在此生证得究竟智慧（阿罗汉果）；或者，如果（烦恼）执取仍有残余，则证得不还果。’

seven months...

Tiṭṭhantu, bhikkhave, satta māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha māsāni…pe…

先不说七个月，比丘们！六个月，（预期同样的结果）。

six months...

pañca māsāni…

五个月，（预期同样的结果）。

five...

cattāri māsāni…

四个月，（预期同样的结果）。

four...

tīṇi māsāni …

三个月，（预期同样的结果）。

three...

dve māsāni…

两个月，（预期同样的结果）。

two months...

ekaṃ māsaṃ…

一个月，（预期同样的结果）。

one month...

aḍḍhamāsaṃ…

半个月，（预期同样的结果）。

... half a month, one of two fruits can be expected for him: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return.

tiṭṭhatu, bhikkhave, aḍḍhamāso. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya sattāhaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitāti.

先不说半个月，比丘们！若有任何人，比丘们！像这样修习这四念住七天，可预期他会得到两种果报中的一种：‘就在此生证得究竟智慧（阿罗汉果）；或者，如果（烦恼）执取仍有残余，则证得不还果。’

Let alone half a month. If anyone would develop these four frames of reference in this way for seven days, one of two fruits can be expected for him: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return.

﹝第三十四卷 ➲﹞ 405. ‘Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā, sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ cattāro satipaṭṭhānā’ti. Iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttan”ti. Idamavoca bhagavā.

“比丘们！这是使众生清净、超越愁悲、灭除苦忧、获得正道、证悟涅槃的唯一道路，也就是这四念住。”先前所说的，就是依据这个而说的。”世尊说了这番话。

This is the direct path for the purification of beings, for the overcoming of sorrow & lamentation, for the disappearance of pain & distress, for the attainment of the right method, & for the realization of Unbinding — in other words, the four frames of reference.' Thus was it said, and in reference to this was it said." That is what the Blessed One said.

♨ 第八篇 结 语 (Epilog) [34]

Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

比丘们心满意足，欢喜信受世尊所说的话！

Gratified, the monks delighted in the Blessed One's words.

［Dutiyabhāṇavāro niṭṭhito. [16~34] 第二诵章结束］

Mahāsatipaṭṭhānasuttaṃ niṭṭhitaṃ navamaṃ.

大念住经 ～大品‧第九经终

The Great Frames of Reference: the Ninth.

～《长部经典‧大品‧Mahāsatipaṭṭhānasutta 大念住经》(DN 22, 372-405)

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.13 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【1】Dīghanikāya 长部经典 (DN 1-34, 1360)/《3》Pāthikavaggapāḷi 波梨品 (DN 24-34, 1-360)”

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【经名】 1. Pāthikasutta 波梨经 (DN 24, 1-48)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

Namo tassa bhagavato arahato sammāsambuddhassa

Dīghanikāyo

Pāthikavaggapāḷi《波梨品》

1. Pāthikasuttaṃ

Sunakkhattavatthu

1. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā mallesu viharati anupiyaṃ nāma [anuppiyaṃ nāma (syā.)] mallānaṃ nigamo. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya anupiyaṃ piṇḍāya pāvisi. Atha kho bhagavato etadahosi – “atippago kho tāva anupiyāyaṃ [anupiyaṃ (ka.)] piṇḍāya carituṃ. Yaṃnūnāhaṃ yena bhaggavagottassa paribbājakassa ārāmo, yena bhaggavagotto paribbājako tenupasaṅkameyyan”ti.

2. Atha kho bhagavā yena bhaggavagottassa paribbājakassa ārāmo, yena bhaggavagotto paribbājako tenupasaṅkami. Atha kho bhaggavagotto paribbājako bhagavantaṃ etadavoca – “etu kho, bhante, bhagavā. Svāgataṃ, bhante, bhagavato. Cirassaṃ kho, bhante, bhagavā imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya. Nisīdatu, bhante, bhagavā, idamāsanaṃ paññattan”ti. Nisīdi bhagavā paññatte āsane. Bhaggavagottopi kho paribbājako aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho bhaggavagotto paribbājako bhagavantaṃ etadavoca – “purimāni, bhante, divasāni purimatarāni sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ etadavoca – ‘paccakkhāto dāni mayā, bhaggava, bhagavā. Na dānāhaṃ bhagavantaṃ uddissa viharāmī’ti. Kaccetaṃ, bhante, tatheva, yathā sunakkhatto licchaviputto avacā”ti? “Tatheva kho etaṃ, bhaggava, yathā sunakkhatto licchaviputto avaca”.

3. Purimāni, bhaggava, divasāni purimatarāni sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho, bhaggava, sunakkhatto licchaviputto maṃ etadavoca – ‘paccakkhāmi dānāhaṃ, bhante, bhagavantaṃ. Na dānāhaṃ, bhante, bhagavantaṃ uddissa viharissāmī’ti. ‘Evaṃ vutte, ahaṃ, bhaggava, sunakkhattaṃ licchaviputtaṃ etadavocaṃ – ‘api nu tāhaṃ, sunakkhatta, evaṃ avacaṃ, ehi tvaṃ, sunakkhatta, mamaṃ uddissa viharāhī’ti? ‘No hetaṃ, bhante’. ‘Tvaṃ vā pana maṃ evaṃ avaca – ahaṃ, bhante, bhagavantaṃ uddissa viharissāmī’ti? ‘No hetaṃ, bhante’. ‘Iti kira, sunakkhatta, nevāhaṃ taṃ vadāmi – ehi tvaṃ, sunakkhatta, mamaṃ uddissa viharāhīti. Napi kira maṃ tvaṃ vadesi – ahaṃ, bhante, bhagavantaṃ uddissa viharissāmīti. Evaṃ sante, moghapurisa, ko santo kaṃ paccācikkhasi? Passa, moghapurisa, yāvañca [yāva ca (ka.)] te idaṃ aparaddhan’ti.

4. ‘Na hi pana me, bhante, bhagavā uttarimanussadhammā iddhipāṭihāriyaṃ karotī’ti. ‘Api nu tāhaṃ, sunakkhatta, evaṃ avacaṃ – ehi tvaṃ, sunakkhatta, mamaṃ uddissa viharāhi, ahaṃ te uttarimanussadhammā iddhipāṭihāriyaṃ karissāmī’ti? ‘No hetaṃ, bhante’. ‘Tvaṃ vā pana maṃ evaṃ avaca – ahaṃ, bhante, bhagavantaṃ uddissa viharissāmi, bhagavā me uttarimanussadhammā iddhipāṭihāriyaṃ karissatī’ti? ‘No hetaṃ, bhante’. ‘Iti kira, sunakkhatta, nevāhaṃ taṃ vadāmi – ehi tvaṃ, sunakkhatta, mamaṃ uddissa viharāhi, ahaṃ te uttarimanussadhammā iddhipāṭihāriyaṃ karissāmī’ti; napi kira maṃ tvaṃ vadesi – ahaṃ, bhante, bhagavantaṃ uddissa viharissāmi, bhagavā me uttarimanussadhammā iddhipāṭihāriyaṃ karissatī’ti. Evaṃ sante, moghapurisa, ko santo kaṃ paccācikkhasi? Taṃ kiṃ maññasi, sunakkhatta, kate vā uttarimanussadhammā iddhipāṭihāriye akate vā uttarimanussadhammā iddhipāṭihāriye yassatthāya mayā dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā’ti? ‘Kate vā, bhante, uttarimanussadhammā iddhipāṭihāriye akate vā uttarimanussadhammā iddhipāṭihāriye yassatthāya bhagavatā dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā’ti. ‘Iti kira, sunakkhatta, kate vā uttarimanussadhammā iddhipāṭihāriye, akate vā uttarimanussadhammā iddhipāṭihāriye, yassatthāya mayā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāya. Tatra, sunakkhatta, kiṃ uttarimanussadhammā iddhipāṭihāriyaṃ kataṃ karissati? Passa, moghapurisa, yāvañca te idaṃ aparaddhan’ti.

5. ‘Na hi pana me, bhante, bhagavā aggaññaṃ paññapetī’ti [paññāpetīti (pī.)]? ‘Api nu tāhaṃ, sunakkhatta, evaṃ avacaṃ – ehi tvaṃ, sunakkhatta, mamaṃ uddissa viharāhi, ahaṃ te aggaññaṃ paññapessāmī’ti? ‘No hetaṃ, bhante’. ‘Tvaṃ vā pana maṃ evaṃ avaca – ahaṃ, bhante, bhagavantaṃ uddissa viharissāmi, bhagavā me aggaññaṃ paññapessatī’ti? ‘No hetaṃ, bhante’. ‘Iti kira, sunakkhatta, nevāhaṃ taṃ vadāmi – ehi tvaṃ, sunakkhatta, mamaṃ uddissa viharāhi, ahaṃ te aggaññaṃ paññapessāmīti. Napi kira maṃ tvaṃ vadesi – ahaṃ, bhante, bhagavantaṃ uddissa viharissāmi, bhagavā me aggaññaṃ paññapessatī’ti. Evaṃ sante, moghapurisa, ko santo kaṃ paccācikkhasi? Taṃ kiṃ maññasi, sunakkhatta, paññatte vā aggaññe, apaññatte vā aggaññe, yassatthāya mayā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāyā’ti? ‘Paññatte vā, bhante, aggaññe, apaññatte vā aggaññe, yassatthāya bhagavatā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāyā’ti. ‘Iti kira, sunakkhatta, paññatte vā aggaññe, apaññatte vā aggaññe, yassatthāya mayā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāya. Tatra, sunakkhatta, kiṃ aggaññaṃ paññattaṃ karissati? Passa, moghapurisa, yāvañca te idaṃ aparaddhaṃ’.

6. ‘Anekapariyāyena kho te, sunakkhatta, mama vaṇṇo bhāsito vajjigāme – itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavāti. Iti kho te, sunakkhatta, anekapariyāyena mama vaṇṇo bhāsito vajjigāme.

‘Anekapariyāyena kho te, sunakkhatta, dhammassa vaṇṇo bhāsito vajjigāme – svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhīti. Iti kho te, sunakkhatta, anekapariyāyena dhammassa vaṇṇo bhāsito vajjigāme.

‘Anekapariyāyena kho te, sunakkhatta, saṅghassa vaṇṇo bhāsito vajjigāme – suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho, āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassāti. Iti kho te, sunakkhatta, anekapariyāyena saṅghassa vaṇṇo bhāsito vajjigāme.

‘Ārocayāmi kho te, sunakkhatta, paṭivedayāmi kho te, sunakkhatta. Bhavissanti kho te, sunakkhatta, vattāro, no visahi sunakkhatto licchaviputto samaṇe gotame brahmacariyaṃ carituṃ, so avisahanto sikkhaṃ paccakkhāya hīnāyāvattoti. Iti kho te, sunakkhatta, bhavissanti vattāro’ti.

Evaṃ pi kho, bhaggava, sunakkhatto licchaviputto mayā vuccamāno apakkameva imasmā dhammavinayā, yathā taṃ āpāyiko nerayiko.

Korakkhattiyavatthu

7. “Ekamidāhaṃ, bhaggava, samayaṃ thūlūsu [bumūsu (sī. pī.)] viharāmi uttarakā nāma thūlūnaṃ nigamo. Atha khvāhaṃ, bhaggava, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sunakkhattena licchaviputtena pacchāsamaṇena uttarakaṃ piṇḍāya pāvisiṃ. Tena kho pana samayena acelo korakkhattiyo kukkuravatiko catukkuṇḍiko [catukuṇḍiko (sī. pī.) catukoṇḍiko (syā. ka.)] chamānikiṇṇaṃ bhakkhasaṃ mukheneva khādati, mukheneva bhuñjati. Addasā kho, bhaggava, sunakkhatto licchaviputto acelaṃ korakkhattiyaṃ kukkuravatikaṃ catukkuṇḍikaṃ chamānikiṇṇaṃ bhakkhasaṃ mukheneva khādantaṃ mukheneva bhuñjantaṃ. Disvānassa etadahosi – ‘sādhurūpo vata, bho, ayaṃ [arahaṃ (sī. syā. pī.)] samaṇo catukkuṇḍiko chamānikiṇṇaṃ bhakkhasaṃ mukheneva khādati, mukheneva bhuñjatī’ti.

“Atha khvāhaṃ, bhaggava, sunakkhattassa licchaviputtassa cetasā cetoparivitakkamaññāya sunakkhattaṃ licchaviputtaṃ etadavocaṃ – ‘tvampi nāma, moghapurisa, samaṇo sakyaputtiyo [moghapurisa sakyaputtiyo (sī. syā. pī.)] paṭijānissasī’ti! ‘Kiṃ pana maṃ, bhante, bhagavā evamāha – ‘tvampi nāma, moghapurisa, samaṇo sakyaputtiyo [moghapurisa sakyaputtiyo (sī. syā. pī.)] paṭijānissasī’ti? ‘Nanu te, sunakkhatta, imaṃ acelaṃ korakkhattiyaṃ kukkuravatikaṃ catukkuṇḍikaṃ chamānikiṇṇaṃ bhakkhasaṃ mukheneva khādantaṃ mukheneva bhuñjantaṃ disvāna etadahosi – sādhurūpo vata, bho, ayaṃ samaṇo catukkuṇḍiko chamānikiṇṇaṃ bhakkhasaṃ mukheneva khādati, mukheneva bhuñjatī’ti? ‘Evaṃ, bhante. Kiṃ pana, bhante, bhagavā arahattassa maccharāyatī’ti? ‘Na kho ahaṃ, moghapurisa, arahattassa maccharāyāmi. Api ca, tuyhevetaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ, taṃ pajaha. Mā te ahosi dīgharattaṃ ahitāya dukkhāya. Yaṃ kho panetaṃ, sunakkhatta, maññasi acelaṃ korakkhattiyaṃ – sādhurūpo ayaṃ samaṇoti [maññasi “acelo korakhattiyo sādhurūpo arahaṃ samaṇoti” (syā.)]. So sattamaṃ divasaṃ alasakena kālaṅkarissati. Kālaṅkato [kālakato (sī. syā. pī.)] ca kālakañcikā [kālakañjā (sī. pī.), kālakañjikā (syā.)] nāma asurā sabbanihīno asurakāyo, tatra upapajjissati. Kālaṅkatañca naṃ bīraṇatthambake susāne chaḍḍessanti. Ākaṅkhamāno ca tvaṃ, sunakkhatta, acelaṃ korakkhattiyaṃ upasaṅkamitvā puccheyyāsi – jānāsi, āvuso korakkhattiya [acela korakhattiya (ka.)], attano gatinti? Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ te acelo korakkhattiyo byākarissati – jānāmi, āvuso sunakkhatta, attano gatiṃ; kālakañcikā nāma asurā sabbanihīno asurakāyo, tatrāmhi upapannoti.

“Atha kho, bhaggava, sunakkhatto licchaviputto yena acelo korakkhattiyo tenupasaṅkami; upasaṅkamitvā acelaṃ korakkhattiyaṃ etadavoca – ‘byākato khosi, āvuso korakkhattiya, samaṇena gotamena – acelo korakkhattiyo sattamaṃ divasaṃ alasakena kālaṅkarissati. Kālaṅkato ca kālakañcikā nāma asurā sabbanihīno asurakāyo, tatra upapajjissati. Kālaṅkatañca naṃ bīraṇatthambake susāne chaḍḍessantī’ti. Yena tvaṃ, āvuso korakkhattiya, mattaṃ mattañca bhattaṃ bhuñjeyyāsi, mattaṃ mattañca pānīyaṃ piveyyāsi. Yathā samaṇassa gotamassa micchā assa vacanan’ti.

8. “Atha kho, bhaggava, sunakkhatto licchaviputto ekadvīhikāya sattarattindivāni gaṇesi, yathā taṃ tathāgatassa asaddahamāno. Atha kho, bhaggava, acelo korakkhattiyo sattamaṃ divasaṃ alasakena kālamakāsi. Kālaṅkato ca kālakañcikā nāma asurā sabbanihīno asurakāyo, tatra upapajji. Kālaṅkatañca naṃ bīraṇatthambake susāne chaḍḍesuṃ.

9. “Assosi kho, bhaggava, sunakkhatto licchaviputto – ‘acelo kira korakkhattiyo alasakena kālaṅkato bīraṇatthambake susāne chaḍḍito’ti. Atha kho, bhaggava, sunakkhatto licchaviputto yena bīraṇatthambakaṃ susānaṃ, yena acelo korakkhattiyo tenupasaṅkami; upasaṅkamitvā acelaṃ korakkhattiyaṃ tikkhattuṃ pāṇinā ākoṭesi – ‘jānāsi, āvuso korakkhattiya, attano gatin’ti? Atha kho, bhaggava, acelo korakkhattiyo pāṇinā piṭṭhiṃ paripuñchanto vuṭṭhāsi. ‘Jānāmi, āvuso sunakkhatta, attano gatiṃ. Kālakañcikā nāma asurā sabbanihīno asurakāyo, tatrāmhi upapanno’ti vatvā tattheva uttāno papati [paripati (syā. ka.)].

10. “Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho ahaṃ, bhaggava, sunakkhattaṃ licchaviputtaṃ etadavocaṃ – ‘taṃ kiṃ maññasi, sunakkhatta, yatheva te ahaṃ acelaṃ korakkhattiyaṃ ārabbha byākāsiṃ, tatheva taṃ vipākaṃ, aññathā vā’ti? ‘Yatheva me, bhante, bhagavā acelaṃ korakkhattiyaṃ ārabbha byākāsi, tatheva taṃ vipākaṃ, no aññathā’ti. ‘Taṃ kiṃ maññasi, sunakkhatta, yadi evaṃ sante kataṃ vā hoti uttarimanussadhammā iddhipāṭihāriyaṃ, akataṃ vāti? ‘Addhā kho, bhante, evaṃ sante kataṃ hoti uttarimanussadhammā iddhipāṭihāriyaṃ, no akatan’ti. ‘Evampi kho maṃ tvaṃ, moghapurisa, uttarimanussadhammā iddhipāṭihāriyaṃ karontaṃ evaṃ vadesi – na hi pana me, bhante, bhagavā uttarimanussadhammā iddhipāṭihāriyaṃ karotīti. Passa, moghapurisa, yāvañca te idaṃ aparaddhan’ti. “Evampi kho, bhaggava, sunakkhatto licchaviputto mayā vuccamāno apakkameva imasmā dhammavinayā, yathā taṃ āpāyiko nerayiko.

Acelakaḷāramaṭṭakavatthu

11. “Ekamidāhaṃ, bhaggava, samayaṃ vesāliyaṃ viharāmi mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena acelo kaḷāramaṭṭako vesāliyaṃ paṭivasati lābhaggappatto ceva yasaggappatto ca vajjigāme. Tassa sattavatapadāni [sattavattapadāni (syā. pī.)] samattāni samādinnāni honti – ‘yāvajīvaṃ acelako assaṃ, na vatthaṃ paridaheyyaṃ, yāvajīvaṃ brahmacārī assaṃ, na methunaṃ dhammaṃ paṭiseveyyaṃ, yāvajīvaṃ surāmaṃseneva yāpeyyaṃ, na odanakummāsaṃ bhuñjeyyaṃ. Puratthimena vesāliṃ udenaṃ nāma cetiyaṃ, taṃ nātikkameyyaṃ, dakkhiṇena vesāliṃ gotamakaṃ nāma cetiyaṃ, taṃ nātikkameyyaṃ, pacchimena vesāliṃ sattambaṃ nāma cetiyaṃ, taṃ nātikkameyyaṃ, uttarena vesāliṃ bahuputtaṃ nāma [bahuputtakaṃ nāma (syā.)] cetiyaṃ taṃ nātikkameyyan’ti. So imesaṃ sattannaṃ vatapadānaṃ samādānahetu lābhaggappatto ceva yasaggappatto ca vajjigāme.

12. “Atha kho, bhaggava, sunakkhatto licchaviputto yena acelo kaḷāramaṭṭako tenupasaṅkami; upasaṅkamitvā acelaṃ kaḷāramaṭṭakaṃ pañhaṃ apucchi. Tassa acelo kaḷāramaṭṭako pañhaṃ puṭṭho na sampāyāsi. Asampāyanto kopañca dosañca appaccayañca pātvākāsi. Atha kho, bhaggava, sunakkhattassa licchaviputtassa etadahosi – ‘sādhurūpaṃ vata bho arahantaṃ samaṇaṃ āsādimhase [asādiyimhase (syā.)]. Mā vata no ahosi dīgharattaṃ ahitāya dukkhāyā’ti.

13. “Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho ahaṃ, bhaggava, sunakkhattaṃ licchaviputtaṃ etadavocaṃ – ‘tvampi nāma, moghapurisa, samaṇo sakyaputtiyo paṭijānissasī’ti! ‘Kiṃ pana maṃ, bhante, bhagavā evamāha – tvampi nāma, moghapurisa, samaṇo sakyaputtiyo paṭijānissasī’ti? ‘Nanu tvaṃ, sunakkhatta, acelaṃ kaḷāramaṭṭakaṃ upasaṅkamitvā pañhaṃ apucchi. Tassa te acelo kaḷāramaṭṭako pañhaṃ puṭṭho na sampāyāsi. Asampāyanto kopañca dosañca appaccayañca pātvākāsi. Tassa te etadahosi – “sādhurūpaṃ vata, bho, arahantaṃ samaṇaṃ āsādimhase. Mā vata no ahosi dīgharattaṃ ahitāya dukkhāyā’ti. ‘Evaṃ, bhante. Kiṃ pana, bhante, bhagavā arahattassa maccharāyatī’ti? ‘Na kho ahaṃ, moghapurisa, arahattassa maccharāyāmi, api ca tuyhevetaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ, taṃ pajaha. Mā te ahosi dīgharattaṃ ahitāya dukkhāya. Yaṃ kho panetaṃ, sunakkhatta, maññasi acelaṃ kaḷāramaṭṭakaṃ – sādhurūpo ayaṃ [arahaṃ (syā.)] samaṇoti, so nacirasseva parihito sānucāriko vicaranto odanakummāsaṃ bhuñjamāno sabbāneva vesāliyāni cetiyāni samatikkamitvā yasā nihīno [yasānikiṇṇo (ka.)] kālaṃ karissatī’ti.

“‘Atha kho, bhaggava, acelo kaḷāramaṭṭako nacirasseva parihito sānucāriko vicaranto odanakummāsaṃ bhuñjamāno sabbāneva vesāliyāni cetiyāni samatikkamitvā yasā nihīno kālamakāsi.

14. “Assosi kho, bhaggava, sunakkhatto licchaviputto – ‘acelo kira kaḷāramaṭṭako parihito sānucāriko vicaranto odanakummāsaṃ bhuñjamāno sabbāneva vesāliyāni cetiyāni samatikkamitvā yasā nihīno kālaṅkato’ti. Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho ahaṃ, bhaggava, sunakkhattaṃ licchaviputtaṃ etadavocaṃ – ‘taṃ kiṃ maññasi, sunakkhatta, yatheva te ahaṃ acelaṃ kaḷāramaṭṭakaṃ ārabbha byākāsiṃ, tatheva taṃ vipākaṃ, aññathā vā’ti? ‘Yatheva me, bhante, bhagavā acelaṃ kaḷāramaṭṭakaṃ ārabbha byākāsi, tatheva taṃ vipākaṃ, no aññathā’ti. ‘Taṃ kiṃ maññasi, sunakkhatta, yadi evaṃ sante kataṃ vā hoti uttarimanussadhammā iddhipāṭihāriyaṃ akataṃ vā’ti? ‘Addhā kho, bhante, evaṃ sante kataṃ hoti uttarimanussadhammā iddhipāṭihāriyaṃ, no akatan’ti. ‘Evampi kho maṃ tvaṃ, moghapurisa, uttarimanussadhammā iddhipāṭihāriyaṃ karontaṃ evaṃ vadesi – na hi pana me, bhante, bhagavā uttarimanussadhammā iddhipāṭihāriyaṃ karotī”ti. Passa, moghapurisa, yāvañca te idaṃ aparaddhan’ti. “Eva’mpi kho, bhaggava, sunakkhatto licchaviputto mayā vuccamāno apakkameva imasmā dhammavinayā, yathā taṃ āpāyiko nerayiko.

Acelapāthikaputtavatthu

15. “Ekamidāhaṃ, bhaggava, samayaṃ tattheva vesāliyaṃ viharāmi mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena acelo pāthikaputto [pāṭikaputto (sī. syā. pī.)] vesāliyaṃ paṭivasati lābhaggappatto ceva yasaggappatto ca vajjigāme. So vesāliyaṃ parisati evaṃ vācaṃ bhāsati – ‘samaṇopi gotamo ñāṇavādo, ahampi ñāṇavādo. Ñāṇavādo kho pana ñāṇavādena arahati uttarimanussadhammā iddhipāṭihāriyaṃ dassetuṃ. Samaṇo gotamo upaḍḍhapathaṃ āgaccheyya, ahampi upaḍḍhapathaṃ gaccheyyaṃ. Te tattha ubhopi uttarimanussadhammā iddhipāṭihāriyaṃ kareyyāma. Ekaṃ ce samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyaṃ karissati, dvāhaṃ karissāmi. Dve ce samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyāni karissati, cattārāhaṃ karissāmi. Cattāri ce samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyāni karissati, aṭṭhāhaṃ karissāmi. Iti yāvatakaṃ yāvatakaṃ samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyaṃ karissati, taddiguṇaṃ taddiguṇāhaṃ karissāmī’ti.

16. “Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho, bhaggava, sunakkhatto licchaviputto maṃ etadavoca – ‘acelo, bhante, pāthikaputto vesāliyaṃ paṭivasati lābhaggappatto ceva yasaggappatto ca vajjigāme. So vesāliyaṃ parisati evaṃ vācaṃ bhāsati – samaṇopi gotamo ñāṇavādo, ahampi ñāṇavādo. Ñāṇavādo kho pana ñāṇavādena arahati uttarimanussadhammā iddhipāṭihāriyaṃ dassetuṃ. Samaṇo gotamo upaḍḍhapathaṃ āgaccheyya, ahampi upaḍḍhapathaṃ gaccheyyaṃ. Te tattha ubhopi uttarimanussadhammā iddhipāṭihāriyaṃ kareyyāma. Ekaṃ ce samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyaṃ karissati, dvāhaṃ karissāmi. Dve ce samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyāni karissati, cattārāhaṃ karissāmi. Cattāri ce samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyāni karissati, aṭṭhāhaṃ karissāmi. Iti yāvatakaṃ yāvatakaṃ samaṇo gotamo uttari manussadhammā iddhipāṭihāriyaṃ karissati, taddiguṇaṃ taddiguṇāhaṃ karissāmī”ti.

“Evaṃ vutte, ahaṃ, bhaggava, sunakkhattaṃ licchaviputtaṃ etadavocaṃ – ‘abhabbo kho, sunakkhatta, acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyā’ti.

17. ‘Rakkhatetaṃ, bhante, bhagavā vācaṃ, rakkhatetaṃ sugato vācan’ti. ‘Kiṃ pana maṃ tvaṃ, sunakkhatta, evaṃ vadesi – rakkhatetaṃ, bhante, bhagavā vācaṃ, rakkhatetaṃ sugato vācan’ti? ‘Bhagavatā cassa, bhante, esā vācā ekaṃsena odhāritā [ovāditā (ka.)] – abhabbo acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyāti. Acelo ca, bhante, pāthikaputto virūparūpena bhagavato sammukhībhāvaṃ āgaccheyya, tadassa bhagavato musā’ti.

18. ‘Api nu, sunakkhatta, tathāgato taṃ vācaṃ bhāseyya yā sā vācā dvayagāminī’ti? ‘Kiṃ pana, bhante, bhagavatā acelo pāthikaputto cetasā ceto paricca vidito – abhabbo acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyā’ti?

‘Udāhu, devatā bhagavato etamatthaṃ ārocesuṃ – abhabbo, bhante, acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā bhagavato sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyā’ti?

19. ‘Cetasā ceto paricca vidito ceva me, sunakkhatta, acelo pāthikaputto abhabbo acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyā’ti.

‘Devatāpi me etamatthaṃ ārocesuṃ – abhabbo, bhante, acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā bhagavato sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyā’ti.

‘Ajitopi nāma licchavīnaṃ senāpati adhunā kālaṅkato tāvatiṃsakāyaṃ upapanno. Sopi maṃ upasaṅkamitvā evamārocesi – alajjī, bhante, acelo pāthikaputto; musāvādī, bhante, acelo pāthikaputto. Mampi, bhante, acelo pāthikaputto byākāsi vajjigāme – ajito licchavīnaṃ senāpati mahānirayaṃ upapannoti. Na kho panāhaṃ, bhante, mahānirayaṃ upapanno; tāvatiṃsakāyamhi upapanno. Alajjī, bhante, acelo pāthikaputto; musāvādī, bhante, acelo pāthikaputto; abhabbo ca, bhante, acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā bhagavato sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyā’ti.

‘Iti kho, sunakkhatta, cetasā ceto paricca vidito ceva me acelo pāthikaputto abhabbo acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyāti. Devatāpi me etamatthaṃ ārocesuṃ – abhabbo, bhante, acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā bhagavato sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyā’ti.

‘So kho panāhaṃ, sunakkhatta, vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātappaṭikkanto yena acelassa pāthikaputtassa ārāmo tenupasaṅkamissāmi divāvihārāya. Yassadāni tvaṃ, sunakkhatta, icchasi, tassa ārocehī’ti.

Iddhipāṭihāriyakathā

20. “Atha khvāhaṃ [atha kho svāhaṃ (syā.)], bhaggava, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisiṃ. Vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātappaṭikkanto yena acelassa pāthikaputtassa ārāmo tenupasaṅkamiṃ divāvihārāya. Atha kho, bhaggava, sunakkhatto licchaviputto taramānarūpo vesāliṃ pavisitvā yena abhiññātā abhiññātā licchavī tenupasaṅkami; upasaṅkamitvā abhiññāte abhiññāte licchavī etadavoca – ‘esāvuso, bhagavā vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātappaṭikkanto yena acelassa pāthikaputtassa ārāmo tenupasaṅkami divāvihārāya. Abhikkamathāyasmanto abhikkamathāyasmanto, sādhurūpānaṃ samaṇānaṃ uttarimanussadhammā iddhipāṭihāriyaṃ bhavissatī’ti. Atha kho, bhaggava, abhiññātānaṃ abhiññātānaṃ licchavīnaṃ etadahosi – ‘sādhurūpānaṃ kira, bho, samaṇānaṃ uttarimanussadhammā iddhipāṭihāriyaṃ bhavissati; handa vata, bho, gacchāmā’ti. Yena ca abhiññātā abhiññātā brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā [nānātitthiya (syā.)] samaṇabrāhmaṇā tenupasaṅkami. Upasaṅkamitvā abhiññāte abhiññāte nānātitthiye [nānātitthiya (syā.)] samaṇabrāhmaṇe etadavoca – ‘esāvuso, bhagavā vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātappaṭikkanto yena acelassa pāthikaputtassa ārāmo tenupasaṅkami divāvihārāya. Abhikkamathāyasmanto abhikkamathāyasmanto, sādhurūpānaṃ samaṇānaṃ uttarimanussadhammā iddhipāṭihāriyaṃ bhavissatī’ti. Atha kho, bhaggava, abhiññātānaṃ abhiññātānaṃ nānātitthiyānaṃ samaṇabrāhmaṇānaṃ etadahosi – ‘sādhurūpānaṃ kira, bho, samaṇānaṃ uttarimanussadhammā iddhipāṭihāriyaṃ bhavissati; handa vata, bho, gacchāmā’ti.

“Atha kho, bhaggava, abhiññātā abhiññātā licchavī, abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā yena acelassa pāthikaputtassa ārāmo tenupasaṅkamiṃsu. Sā esā, bhaggava, parisā mahā hoti [parisā hoti (sī. syā. pī.)] anekasatā anekasahassā.

21. “Assosi kho, bhaggava, acelo pāthikaputto – ‘abhikkantā kira abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā. Samaṇopi gotamo mayhaṃ ārāme divāvihāraṃ nisinno’ti. Sutvānassa bhayaṃ chambhitattaṃ lomahaṃso udapādi. Atha kho, bhaggava, acelo pāthikaputto bhīto saṃviggo lomahaṭṭhajāto yena tindukakhāṇuparibbājakārāmo tenupasaṅkami.

“Assosi kho, bhaggava, sā parisā – ‘acelo kira pāthikaputto bhīto saṃviggo lomahaṭṭhajāto yena tindukakhāṇuparibbājakārāmo tenupasaṅkanto’ti [tenupasaṅkamanto (sī. pī. ka.)]. Atha kho, bhaggava, sā parisā aññataraṃ purisaṃ āmantesi –

‘Ehi tvaṃ, bho purisa, yena tindukakhāṇuparibbājakārāmo, yena acelo pāthikaputto tenupasaṅkama. Upasaṅkamitvā acelaṃ pāthikaputtaṃ evaṃ vadehi – abhikkamāvuso, pāthikaputta, abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā, samaṇopi gotamo āyasmato ārāme divāvihāraṃ nisinno; bhāsitā kho pana te esā, āvuso pāthikaputta, vesāliyaṃ parisati vācā samaṇopi gotamo ñāṇavādo, ahampi ñāṇavādo. Ñāṇavādo kho pana ñāṇavādena arahati uttarimanussadhammā iddhipāṭihāriyaṃ dassetuṃ. Samaṇo gotamo upaḍḍhapathaṃ āgaccheyya ahampi upaḍḍhapathaṃ gaccheyyaṃ. Te tattha ubhopi uttarimanussadhammā iddhipāṭihāriyaṃ kareyyāma. Ekaṃ ce samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyaṃ karissati, dvāhaṃ karissāmi. Dve ce samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyāni karissati, cattārāhaṃ karissāmi. Cattāri ce samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyāni karissati, aṭṭhāhaṃ karissāmi. Iti yāvatakaṃ yāvatakaṃ samaṇo gotamo uttarimanussadhammā iddhipāṭihāriyaṃ karissati, taddiguṇaṃ taddiguṇāhaṃ karissāmī’ti abhikkamasseva [abhikkamayeva (sī. syā. pī.)] kho; āvuso pāthikaputta, upaḍḍhapathaṃ. Sabbapaṭhamaṃyeva āgantvā samaṇo gotamo āyasmato ārāme divāvihāraṃ nisinno’ti.

22. “Evaṃ, bhoti kho, bhaggava, so puriso tassā parisāya paṭissutvā yena tindukakhāṇuparibbājakārāmo, yena acelo pāthikaputto tenupasaṅkami. Upasaṅkamitvā acelaṃ pāthikaputtaṃ etadavoca – ‘abhikkamāvuso pāthikaputta, abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā. Samaṇopi gotamo āyasmato ārāme divāvihāraṃ nisinno. Bhāsitā kho pana te esā, āvuso pāthikaputta, vesāliyaṃ parisati vācā – samaṇopi gotamo ñāṇavādo; ahampi ñāṇavādo. Ñāṇavādo kho pana ñāṇavādena arahati uttarimanussadhammā iddhipāṭihāriyaṃ dassetuṃ…pe… taddiguṇaṃ taddiguṇāhaṃ karissāmīti. Abhikkamasseva kho, āvuso pāthikaputta, upaḍḍhapathaṃ. Sabbapaṭhamaṃyeva āgantvā samaṇo gotamo āyasmato ārāme divāvihāraṃ nisinno’ti.

“Evaṃ vutte, bhaggava, acelo pāthikaputto ‘āyāmi āvuso, āyāmi āvuso’ti vatvā tattheva saṃsappati [saṃsabbati (ka.)], na sakkoti āsanāpi vuṭṭhātuṃ. Atha kho so, bhaggava, puriso acelaṃ pāthikaputtaṃ etadavoca – ‘kiṃ su nāma te, āvuso pāthikaputta, pāvaḷā su nāma te pīṭhakasmiṃ allīnā, pīṭhakaṃ su nāma te pāvaḷāsu allīnaṃ? Āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṃsappasi, na sakkosi āsanāpi vuṭṭhātun’ti. Evampi kho, bhaggava, vuccamāno acelo pāthikaputto ‘āyāmi āvuso, āyāmi āvuso’ti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātuṃ.

23. “Yadā kho so, bhaggava, puriso aññāsi – ‘parābhūtarūpo ayaṃ acelo pāthikaputto. Āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātun’ti. Atha taṃ parisaṃ āgantvā evamārocesi – ‘parābhūtarūpo, bho [parābhūtarūpo bho ayaṃ (syā. ka.), parābhūtarūpo (sī. pī.)], acelo pāthikaputto. Āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātun’ti. Evaṃ vutte, ahaṃ, bhaggava, taṃ parisaṃ etadavocaṃ – ‘abhabbo kho, āvuso, acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ‘ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyan’ti, muddhāpi tassa vipateyyāti.

Paṭhamabhāṇavāro niṭṭhito.

24. “Atha kho, bhaggava, aññataro licchavimahāmatto uṭṭhāyāsanā taṃ parisaṃ etadavoca – ‘tena hi, bho, muhuttaṃ tāva āgametha, yāvāhaṃ gacchāmi [paccāgacchāmi (?)]. Appeva nāma ahampi sakkuṇeyyaṃ acelaṃ pāthikaputtaṃ imaṃ parisaṃ ānetun’ti.

“Atha kho so, bhaggava, licchavimahāmatto yena tindukakhāṇuparibbājakārāmo, yena acelo pāthikaputto tenupasaṅkami. Upasaṅkamitvā acelaṃ pāthikaputtaṃ etadavoca – ‘abhikkamāvuso pāthikaputta, abhikkantaṃ te seyyo, abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā. Samaṇopi gotamo āyasmato ārāme divāvihāraṃ nisinno. Bhāsitā kho pana te esā, āvuso pāthikaputta, vesāliyaṃ parisati vācā – samaṇopi gotamo ñāṇavādo…pe… taddiguṇaṃ taddiguṇāhaṃ karissāmīti. Abhikkamasseva kho, āvuso pāthikaputta, upaḍḍhapathaṃ. Sabbapaṭhamaṃyeva āgantvā samaṇo gotamo āyasmato ārāme divāvihāraṃ nisinno. Bhāsitā kho panesā, āvuso pāthikaputta, samaṇena gotamena parisati vācā – abhabbo kho acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyāti. Abhikkamāvuso pāthikaputta, abhikkamaneneva te jayaṃ karissāma, samaṇassa gotamassa parājayan’ti.

“Evaṃ vutte, bhaggava, acelo pāthikaputto ‘āyāmi āvuso, āyāmi āvuso’ti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātuṃ. Atha kho so, bhaggava, licchavimahāmatto acelaṃ pāthikaputtaṃ etadavoca – ‘kiṃ su nāma te, āvuso pāthikaputta, pāvaḷā su nāma te pīṭhakasmiṃ allīnā, pīṭhakaṃ su nāma te pāvaḷāsu allīnaṃ? Āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṃsappasi, na sakkosi āsanāpi vuṭṭhātun’ti. Evampi kho, bhaggava, vuccamāno acelo pāthikaputto ‘āyāmi āvuso, āyāmi āvuso’ti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātuṃ.

25. “Yadā kho so, bhaggava, licchavimahāmatto aññāsi – ‘parābhūtarūpo ayaṃ acelo pāthikaputto āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātun’ti. Atha taṃ parisaṃ āgantvā evamārocesi – ‘parābhūtarūpo, bho [parābhūtarūpo (sī. pī.), parābhūtarūpo ayaṃ (syā.)], acelo pāthikaputto āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātun’ti. Evaṃ vutte, ahaṃ, bhaggava, taṃ parisaṃ etadavocaṃ – ‘abhabbo kho, āvuso, acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyya. Sace pāyasmantānaṃ licchavīnaṃ evamassa – mayaṃ acelaṃ pāthikaputtaṃ varattāhi [yāhi varattāhi (syā. ka.)] bandhitvā goyugehi āviñcheyyāmāti [āviñjeyyāmāti (syā.), āvijjheyyāmāti (sī. pī.)], tā varattā chijjeyyuṃ pāthikaputto vā. Abhabbo pana acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyā’ti.

26. “Atha kho, bhaggava, jāliyo dārupattikantevāsī uṭṭhāyāsanā taṃ parisaṃ etadavoca – ‘tena hi, bho, muhuttaṃ tāva āgametha, yāvāhaṃ gacchāmi; appeva nāma ahampi sakkuṇeyyaṃ acelaṃ pāthikaputtaṃ imaṃ parisaṃ ānetun”ti.

“Atha kho, bhaggava, jāliyo dārupattikantevāsī yena tindukakhāṇuparibbājakārāmo, yena acelo pāthikaputto tenupasaṅkami. Upasaṅkamitvā acelaṃ pāthikaputtaṃ etadavoca – ‘abhikkamāvuso pāthikaputta, abhikkantaṃ te seyyo. Abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā. Samaṇopi gotamo āyasmato ārāme divāvihāraṃ nisinno. Bhāsitā kho pana te esā, āvuso pāthikaputta, vesāliyaṃ parisati vācā – samaṇopi gotamo ñāṇavādo…pe… taddiguṇaṃ taddiguṇāhaṃ karissāmīti. Abhikkamasseva, kho āvuso pāthikaputta, upaḍḍhapathaṃ. Sabbapaṭhamaṃyeva āgantvā samaṇo gotamo āyasmato ārāme divāvihāraṃ nisinno. Bhāsitā kho panesā, āvuso pāthikaputta, samaṇena gotamena parisati vācā – abhabbo acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyya. Sace pāyasmantānaṃ licchavīnaṃ evamassa – mayaṃ acelaṃ pāthikaputtaṃ varattāhi bandhitvā goyugehi āviñcheyyāmāti. Tā varattā chijjeyyuṃ pāthikaputto vā. Abhabbo pana acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ āgaccheyyanti, muddhāpi tassa vipateyyāti. Abhikkamāvuso pāthikaputta, abhikkamaneneva te jayaṃ karissāma, samaṇassa gotamassa parājayan’ti.

“Evaṃ vutte, bhaggava, acelo pāthikaputto ‘āyāmi āvuso, āyāmi āvuso’ti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātuṃ. Atha kho, bhaggava, jāliyo dārupattikantevāsī acelaṃ pāthikaputtaṃ etadavoca – ‘kiṃ su nāma te, āvuso pāthikaputta, pāvaḷā su nāma te pīṭhakasmiṃ allīnā, pīṭhakaṃ su nāma te pāvaḷāsu allīnaṃ? Āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṃsappasi, na sakkosi āsanāpi vuṭṭhātun’ti. Evampi kho, bhaggava, vuccamāno acelo pāthikaputto “āyāmi āvuso, āyāmi āvuso”ti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātunti.

27. “Yadā kho, bhaggava, jāliyo dārupattikantevāsī aññāsi – ‘parābhūtarūpo ayaṃ acelo pāthikaputto ‘āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātun’ti, atha naṃ etadavoca –

‘Bhūtapubbaṃ, āvuso pāthikaputta, sīhassa migarañño etadahosi – yaṃnūnāhaṃ aññataraṃ vanasaṇḍaṃ nissāya āsayaṃ kappeyyaṃ. Tatrāsayaṃ kappetvā sāyanhasamayaṃ āsayā nikkhameyyaṃ, āsayā nikkhamitvā vijambheyyaṃ, vijambhitvā samantā catuddisā anuvilokeyyaṃ, samantā catuddisā anuviloketvā tikkhattuṃ sīhanādaṃ nadeyyaṃ, tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkameyyaṃ. So varaṃ varaṃ migasaṃghe [migasaṃghaṃ (syā. ka.)] vadhitvā mudumaṃsāni mudumaṃsāni bhakkhayitvā tameva āsayaṃ ajjhupeyyan’ti.

‘Atha kho, āvuso, so sīho migarājā aññataraṃ vanasaṇḍaṃ nissāya āsayaṃ kappesi. Tatrāsayaṃ kappetvā sāyanhasamayaṃ āsayā nikkhami, āsayā nikkhamitvā vijambhi, vijambhitvā samantā catuddisā anuvilokesi, samantā catuddisā anuviloketvā tikkhattuṃ sīhanādaṃ nadi, tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkāmi. So varaṃ varaṃ migasaṅghe vadhitvā mudumaṃsāni mudumaṃsāni bhakkhayitvā tameva āsayaṃ ajjhupesi.

28. ‘Tasseva kho, āvuso pāthikaputta, sīhassa migarañño vighāsasaṃvaḍḍho jarasiṅgālo [jarasigālo (sī. syā. pī.)] ditto ceva balavā ca. Atha kho, āvuso, tassa jarasiṅgālassa etadahosi – ko cāhaṃ, ko sīho migarājā. Yaṃnūnāhampi aññataraṃ vanasaṇḍaṃ nissāya āsayaṃ kappeyyaṃ. Tatrāsayaṃ kappetvā sāyanhasamayaṃ āsayā nikkhameyyaṃ, āsayā nikkhamitvā vijambheyyaṃ, vijambhitvā samantā catuddisā anuvilokeyyaṃ, samantā catuddisā anuviloketvā tikkhattuṃ sīhanādaṃ nadeyyaṃ, tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkameyyaṃ. So varaṃ varaṃ migasaṅghe vadhitvā mudumaṃsāni mudumaṃsāni bhakkhayitvā tameva āsayaṃ ajjhupeyyan’ti.

‘Atha kho so, āvuso, jarasiṅgālo aññataraṃ vanasaṇḍaṃ nissāya āsayaṃ kappesi. Tatrāsayaṃ kappetvā sāyanhasamayaṃ āsayā nikkhami, āsayā nikkhamitvā vijambhi, vijambhitvā samantā catuddisā anuvilokesi, samantā catuddisā anuviloketvā tikkhattuṃ sīhanādaṃ nadissāmīti siṅgālakaṃyeva anadi bheraṇḍakaṃyeva [bhedaṇḍakaṃyeva (ka.)] anadi, ke ca chave siṅgāle, ke pana sīhanādeti [sīhanāde (?)].

‘Evameva kho tvaṃ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṃ maññasi. Ke ca chave pāthikaputte, kā ca tathāgatānaṃ arahantānaṃ sammāsambuddhānaṃ āsādanā’ti.

29. “Yato kho, bhaggava, jāliyo dārupattikantevāsī iminā opammena neva asakkhi acelaṃ pāthikaputtaṃ tamhā āsanā cāvetuṃ. Atha naṃ etadavoca –

‘Sīhoti attānaṃ samekkhiyāna,

Amaññi kotthu migarājāhamasmi;

Tatheva [tameva (syā.)] so siṅgālakaṃ anadi,

Ke ca chave siṅgāle ke pana sīhanāde’ti.

‘Evameva kho tvaṃ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṃ maññasi. Ke ca chave pāthikaputte, kā ca tathāgatānaṃ arahantānaṃ sammāsambuddhānaṃ āsādanā’ti.

30. “Yato kho, bhaggava, jāliyo dārupattikantevāsī imināpi opammena neva asakkhi acelaṃ pāthikaputtaṃ tamhā āsanā cāvetuṃ. Atha naṃ etadavoca –

‘Aññaṃ anucaṅkamanaṃ, attānaṃ vighāse samekkhiya;

Yāva attānaṃ na passati, kotthu tāva byagghoti maññati.

Tatheva so siṅgālakaṃ anadi;

Ke ca chave siṅgāle ke pana sīhanāde’ti.

‘Evameva kho tvaṃ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṃ maññasi. Ke ca chave pāthikaputte, kā ca tathāgatānaṃ arahantānaṃ sammāsambuddhānaṃ āsādanā’ti.

31. “Yato kho, bhaggava, jāliyo dārupattikantevāsī imināpi opammena neva asakkhi acelaṃ pāthikaputtaṃ tamhā āsanā cāvetuṃ. Atha naṃ etadavoca –

‘Bhutvāna bheke [bhiṅge (ka.)] khalamūsikāyo,

Kaṭasīsu khittāni ca koṇapāni [kūṇapāni (syā.)];

Mahāvane suññavane vivaḍḍho,

Amaññi kotthu migarājāhamasmi.

Tatheva so siṅgālakaṃ anadi;

Ke ca chave siṅgāle ke pana sīhanāde’ti.

‘Evameva kho tvaṃ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṃ maññasi. Ke ca chave pāthikaputte, kā ca tathāgatānaṃ arahantānaṃ sammāsambuddhānaṃ āsādanā’ti.

32. “Yato kho, bhaggava, jāliyo dārupattikantevāsī imināpi opammena neva asakkhi acelaṃ pāthikaputtaṃ tamhā āsanā cāvetuṃ. Atha taṃ parisaṃ āgantvā evamārocesi – ‘parābhūtarūpo, bho, acelo pāthikaputto āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṃsappati, na sakkoti āsanāpi vuṭṭhātun’ti.

33. “Evaṃ vutte, ahaṃ, bhaggava, taṃ parisaṃ etadavocaṃ – ‘abhabbo kho, āvuso, acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyya. Sacepāyasmantānaṃ licchavīnaṃ evamassa – mayaṃ acelaṃ pāthikaputtaṃ varattāhi bandhitvā nāgehi [goyugehi (sabbattha) aṭṭhakathā passitabbā] āviñcheyyāmāti. Tā varattā chijjeyyuṃ pāthikaputto vā. Abhabbo pana acelo pāthikaputto taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā mama sammukhībhāvaṃ āgantuṃ. Sacepissa evamassa – ahaṃ taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṃ gaccheyyanti, muddhāpi tassa vipateyyā’ti.

34. “Atha khvāhaṃ, bhaggava, taṃ parisaṃ dhammiyā kathāya sandassesiṃ samādapesiṃ samuttejesiṃ sampahaṃsesiṃ, taṃ parisaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā mahābandhanā mokkhaṃ karitvā caturāsītipāṇasahassāni mahāviduggā uddharitvā tejodhātuṃ samāpajjitvā sattatālaṃ vehāsaṃ abbhuggantvā aññaṃ sattatālampi acciṃ [aggiṃ (syā.)] abhinimminitvā pajjalitvā dhūmāyitvā [dhūpāyitvā (sī. pī.)] mahāvane kūṭāgārasālāyaṃ paccuṭṭhāsiṃ.

35. “Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho ahaṃ, bhaggava, sunakkhattaṃ licchaviputtaṃ etadavocaṃ – ‘taṃ kiṃ maññasi, sunakkhatta, yatheva te ahaṃ acelaṃ pāthikaputtaṃ ārabbha byākāsiṃ, tatheva taṃ vipākaṃ aññathā vā’ti? ‘Yatheva me, bhante, bhagavā acelaṃ pāthikaputtaṃ ārabbha byākāsi, tatheva taṃ vipākaṃ, no aññathā’ti.

‘Taṃ kiṃ maññasi, sunakkhatta, yadi evaṃ sante kataṃ vā hoti uttarimanussadhammā iddhipāṭihāriyaṃ, akataṃ vā’ti? ‘Addhā kho, bhante, evaṃ sante kataṃ hoti uttarimanussadhammā iddhipāṭihāriyaṃ, no akatan’ti. ‘Evampi kho maṃ tvaṃ, moghapurisa, uttarimanussadhammā iddhipāṭihāriyaṃ karontaṃ evaṃ vadesi – na hi pana me, bhante, bhagavā uttarimanussadhammā iddhipāṭihāriyaṃ karotīti. Passa, moghapurisa, yāvañca te idaṃ aparaddhaṃ’ti.

“Evampi kho, bhaggava, sunakkhatto licchaviputto mayā vuccamāno apakkameva imasmā dhammavinayā, yathā taṃ āpāyiko nerayiko.

Aggaññapaññattikathā

36. “Aggaññañcāhaṃ, bhaggava, pajānāmi. Tañca pajānāmi [“tañcapajānāmī”ti idaṃ syāpotthakenatthi], tato ca uttaritaraṃ pajānāmi, tañca pajānaṃ [pajānanaṃ (syā. ka.) aṭṭhakathāsaṃvaṇṇanā passitabbā] na parāmasāmi, aparāmasato ca me paccattaññeva nibbuti viditā, yadabhijānaṃ tathāgato no anayaṃ āpajjati.

37. “Santi, bhaggava, eke samaṇabrāhmaṇā issarakuttaṃ brahmakuttaṃ ācariyakaṃ aggaññaṃ paññapenti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘saccaṃ kira tumhe āyasmanto issarakuttaṃ brahmakuttaṃ ācariyakaṃ aggaññaṃ paññapethā’ti? Te ca me evaṃ puṭṭhā, ‘āmo’ti [āmāti (syā.)] paṭijānanti. Tyāhaṃ evaṃ vadāmi – ‘kathaṃvihitakaṃ pana [kathaṃ vihitakaṃno pana (ka.)] tumhe āyasmanto issarakuttaṃ brahmakuttaṃ ācariyakaṃ aggaññaṃ paññapethā’ti? Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti. Tesāhaṃ puṭṭho byākaromi –

38. ‘Hoti kho so, āvuso, samayo yaṃ kadāci karahaci dīghassa addhuno accayena ayaṃ loko saṃvaṭṭati. Saṃvaṭṭamāne loke yebhuyyena sattā ābhassarasaṃvattanikā honti. Te tattha honti manomayā pītibhakkhā sayaṃpabhā antalikkhacarā subhaṭṭhāyino ciraṃ dīghamaddhānaṃ tiṭṭhanti.

‘Hoti kho so, āvuso, samayo yaṃ kadāci karahaci dīghassa addhuno accayena ayaṃ loko vivaṭṭati. Vivaṭṭamāne loke suññaṃ brahmavimānaṃ pātubhavati. Atha kho [atha (sī. syā. pī.)] aññataro satto āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā suññaṃ brahmavimānaṃ upapajjati. So tattha hoti manomayo pītibhakkho sayaṃpabho antalikkhacaro subhaṭṭhāyī, ciraṃ dīghamaddhānaṃ tiṭṭhati.

‘Tassa tattha ekakassa dīgharattaṃ nivusitattā anabhirati paritassanā uppajjati – aho vata aññepi sattā itthattaṃ āgaccheyyunti. Atha aññepi sattā āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā brahmavimānaṃ upapajjanti tassa sattassa sahabyataṃ. Tepi tattha honti manomayā pītibhakkhā sayaṃpabhā antalikkhacarā subhaṭṭhāyino, ciraṃ dīghamaddhānaṃ tiṭṭhanti.

39. ‘Tatrāvuso, yo so satto paṭhamaṃ upapanno, tassa evaṃ hoti – ahamasmi brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā [sañjitā (sī. pī.), sajjitā (syā. kaṃ.)] vasī pitā bhūtabhabyānaṃ, mayā ime sattā nimmitā. Taṃ kissa hetu? Mamañhi pubbe etadahosi – aho vata aññepi sattā itthattaṃ āgaccheyyunti; iti mama ca manopaṇidhi. Ime ca sattā itthattaṃ āgatāti.

‘Yepi te sattā pacchā upapannā, tesampi evaṃ hoti – ayaṃ kho bhavaṃ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṃ; iminā mayaṃ bhotā brahmunā nimmitā. Taṃ kissa hetu? Imañhi mayaṃ addasāma idha paṭhamaṃ upapannaṃ; mayaṃ panāmha pacchā upapannāti.

40. ‘Tatrāvuso, yo so satto paṭhamaṃ upapanno, so dīghāyukataro ca hoti vaṇṇavantataro ca mahesakkhataro ca. Ye pana te sattā pacchā upapannā, te appāyukatarā ca honti dubbaṇṇatarā ca appesakkhatarā ca.

‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati, yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati. Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati. Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte taṃ pubbenivāsaṃ anussarati; tato paraṃ nānussarati.

‘So evamāha – yo kho so bhavaṃ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṃ, yena mayaṃ bhotā brahmunā nimmitā. So nicco dhuvo [sassato dīghāyuko (syā. ka.)] sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassati. Ye pana mayaṃ ahumhā tena bhotā brahmunā nimmitā, te mayaṃ aniccā addhuvā [addhuvā asassatā (syā. ka.)] appāyukā cavanadhammā itthattaṃ āgatā’ti. Evaṃvihitakaṃ no tumhe āyasmanto issarakuttaṃ brahmakuttaṃ ācariyakaṃ aggaññaṃ paññapethāti. ‘Te evamāhaṃsu – evaṃ kho no, āvuso gotama, sutaṃ, yathevāyasmā gotamo āhā’ti. “Aggaññañcāhaṃ, bhaggava, pajānāmi. Tañca pajānāmi, tato ca uttaritaraṃ pajānāmi, tañca pajānaṃ na parāmasāmi, aparāmasato ca me paccattaññeva nibbuti viditā. Yadabhijānaṃ tathāgato no anayaṃ āpajjati.

41. “Santi, bhaggava, eke samaṇabrāhmaṇā khiḍḍāpadosikaṃ ācariyakaṃ aggaññaṃ paññapenti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘saccaṃ kira tumhe āyasmanto khiḍḍāpadosikaṃ ācariyakaṃ aggaññaṃ paññapethā’ti? Te ca me evaṃ puṭṭhā ‘āmo’ti paṭijānanti. Tyāhaṃ evaṃ vadāmi – ‘kathaṃvihitakaṃ pana tumhe āyasmanto khiḍḍāpadosikaṃ ācariyakaṃ aggaññaṃ paññapethā’ti? Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti, tesāhaṃ puṭṭho byākaromi –

42. ‘Santāvuso, khiḍḍāpadosikā nāma devā. Te ativelaṃ hassakhiḍḍāratidhammasamāpannā [hasakhiḍḍāratidhammasamāpannā (ka.)] viharanti. Tesaṃ ativelaṃ hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati sammussati, satiyā sammosā [satiyā sammosāya (syā.)] te devā tamhā kāyā cavanti.

‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati, yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati, itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati, agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte taṃ pubbenivāsaṃ anussarati; tato paraṃ nānussarati.

‘So evamāha – ye kho te bhonto devā na khiḍḍāpadosikā te na ativelaṃ hassakhiḍḍāratidhammasamāpannā viharanti. Tesaṃ nātivelaṃ hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati na sammussati, satiyā asammosā te devā tamhā kāyā na cavanti, niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassanti. Ye pana mayaṃ ahumhā khiḍḍāpadosikā te mayaṃ ativelaṃ hassakhiḍḍāratidhammasamāpannā viharimhā, tesaṃ no ativelaṃ hassakhiḍḍāratidhammasamāpannānaṃ viharataṃ sati sammussati, satiyā sammosā evaṃ [sammosā eva (sī. pī.) sammosā te (syā. ka.)] mayaṃ tamhā kāyā cutā, aniccā addhuvā appāyukā cavanadhammā itthattaṃ āgatāti. Evaṃvihitakaṃ no tumhe āyasmanto khiḍḍāpadosikaṃ ācariyakaṃ aggaññaṃ paññapethā’ti. ‘Te evamāhaṃsu – evaṃ kho no, āvuso gotama, sutaṃ, yathevāyasmā gotamo āhā’ti. “Aggaññañcāhaṃ, bhaggava, pajānāmi…pe… yadabhijānaṃ tathāgato no anayaṃ āpajjati.

43. “Santi, bhaggava, eke samaṇabrāhmaṇā manopadosikaṃ ācariyakaṃ aggaññaṃ paññapenti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘saccaṃ kira tumhe āyasmanto manopadosikaṃ ācariyakaṃ aggaññaṃ paññapethā’ti? Te ca me evaṃ puṭṭhā ‘āmo’ti paṭijānanti. Tyāhaṃ evaṃ vadāmi – ‘kathaṃvihitakaṃ pana tumhe āyasmanto manopadosikaṃ ācariyakaṃ aggaññaṃ paññapethā’ti? Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti. Tesāhaṃ puṭṭho byākaromi –

44. ‘Santāvuso, manopadosikā nāma devā. Te ativelaṃ aññamaññaṃ upanijjhāyanti. Te ativelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni padūsenti. Te aññamaññaṃ paduṭṭhacittā kilantakāyā kilantacittā. Te devā tamhā kāyā cavanti.

‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati, yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati. Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati. Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte taṃ pubbenivāsaṃ anussarati, tato paraṃ nānussarati.

‘So evamāha – ye kho te bhonto devā na manopadosikā te nātivelaṃ aññamaññaṃ upanijjhāyanti. Te nātivelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni nappadūsenti. Te aññamaññaṃ appaduṭṭhacittā akilantakāyā akilantacittā. Te devā tamhā [akilantacittā tamhā (ka.)] kāyā na cavanti, niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassanti. Ye pana mayaṃ ahumhā manopadosikā, te mayaṃ ativelaṃ aññamaññaṃ upanijjhāyimhā. Te mayaṃ ativelaṃ aññamaññaṃ upanijjhāyantā aññamaññamhi cittāni padūsimhā [padosiyimhā (syā.), padūsayimhā (?)]. Te mayaṃ aññamaññaṃ paduṭṭhacittā kilantakāyā kilantacittā. Evaṃ mayaṃ [kilantacittāeva mayaṃ (sī. pī.), kilantacittā (ka.)] tamhā kāyā cutā, aniccā addhuvā appāyukā cavanadhammā itthattaṃ āgatāti. Evaṃvihitakaṃ no tumhe āyasmanto manopadosikaṃ ācariyakaṃ aggaññaṃ paññapethā’ti. ‘Te evamāhaṃsu – evaṃ kho no, āvuso gotama, sutaṃ, yathevāyasmā gotamo āhā’ti. “Aggaññañcāhaṃ, bhaggava, pajānāmi…pe… yadabhijānaṃ tathāgato no anayaṃ āpajjati.

45. “Santi, bhaggava, eke samaṇabrāhmaṇā adhiccasamuppannaṃ ācariyakaṃ aggaññaṃ paññapenti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘saccaṃ kira tumhe āyasmanto adhiccasamuppannaṃ ācariyakaṃ aggaññaṃ paññapethā’ti? Te ca me evaṃ puṭṭhā ‘āmo’ti paṭijānanti. Tyāhaṃ evaṃ vadāmi – ‘kathaṃvihitakaṃ pana tumhe āyasmanto adhiccasamuppannaṃ ācariyakaṃ aggaññaṃ paññapethā’ti? Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti. Tesāhaṃ puṭṭho byākaromi –

46. ‘Santāvuso, asaññasattā nāma devā. Saññuppādā ca pana te devā tamhā kāyā cavanti.

‘Ṭhānaṃ kho panetaṃ, āvuso, vijjati. Yaṃ aññataro satto tamhā kāyā cavitvā itthattaṃ āgacchati. Itthattaṃ āgato samāno agārasmā anagāriyaṃ pabbajati. Agārasmā anagāriyaṃ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte taṃ [idaṃ padaṃ brahmajālasutte na dissati. evaṃ (pī. ka.)] saññuppādaṃ anussarati, tato paraṃ nānussarati.

‘So evamāha – adhiccasamuppanno attā ca loko ca. Taṃ kissa hetu? Ahañhi pubbe nāhosiṃ, somhi etarahi ahutvā santatāya [sattakāya (sī. pī.), sattāya (ka. sī.)] pariṇatoti. Evaṃvihitakaṃ no tumhe āyasmanto adhiccasamuppannaṃ ācariyakaṃ aggaññaṃ paññapethā’ti? ‘Te evamāhaṃsu – evaṃ kho no, āvuso gotama, sutaṃ yathevāyasmā gotamo āhā’ti. “Aggaññañcāhaṃ, bhaggava, pajānāmi tañca pajānāmi, tato ca uttaritaraṃ pajānāmi, tañca pajānaṃ na parāmasāmi, aparāmasato ca me paccattaññeva nibbuti viditā. Yadabhijānaṃ tathāgato no anayaṃ āpajjati.

47. “Evaṃvādiṃ kho maṃ, bhaggava, evamakkhāyiṃ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti – ‘viparīto samaṇo gotamo bhikkhavo ca. Samaṇo gotamo evamāha – yasmiṃ samaye subhaṃ vimokkhaṃ upasampajja viharati, sabbaṃ tasmiṃ samaye asubhantveva [asubhanteva (sī. syā. pī.)] pajānātī’ti [sañjānātīti (sī. pī.)]. Na kho panāhaṃ, bhaggava, evaṃ vadāmi – ‘yasmiṃ samaye subhaṃ vimokkhaṃ upasampajja viharati, sabbaṃ tasmiṃ samaye asubhantveva pajānātī’ti. Evañca khvāhaṃ, bhaggava, vadāmi – ‘yasmiṃ samaye subhaṃ vimokkhaṃ upasampajja viharati, subhantveva tasmiṃ samaye pajānātī’ti.

“Te ca, bhante, viparītā, ye bhagavantaṃ viparītato dahanti bhikkhavo ca. Evaṃpasanno ahaṃ, bhante, bhagavati. Pahoti me bhagavā tathā dhammaṃ desetuṃ, yathā ahaṃ subhaṃ vimokkhaṃ upasampajja vihareyyan”ti.

48. “Dukkaraṃ kho etaṃ, bhaggava, tayā aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena subhaṃ vimokkhaṃ upasampajja viharituṃ. Iṅgha tvaṃ, bhaggava, yo ca te ayaṃ mayi pasādo, tameva tvaṃ sādhukamanurakkhā”ti. “Sace taṃ, bhante, mayā dukkaraṃ aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena subhaṃ vimokkhaṃ upasampajja viharituṃ. Yo ca me ayaṃ, bhante, bhagavati pasādo, tamevāhaṃ sādhukamanurakkhissāmī”ti. Idamavoca bhagavā. Attamano bhaggavagotto paribbājako bhagavato bhāsitaṃ abhinandīti.

Pāthikasuttaṃ [pāṭikasuttantaṃ (sī. syā. kaṃ. pī.)] niṭṭhitaṃ paṭhamaṃ.

☸---------------------------------------------------------------------

二四 波梨经

第一 诵品

我是这样听说的。

一 有一次，世尊住在末罗国，一个名叫阿菟夷的末罗族市镇。那时，世尊在清晨时分穿好下衣，拿上衣和钵，为了乞食进入阿菟夷。那时，世尊这样想：“现在进入阿菟夷乞食还太早了。不如去跋伽婆种姓的遍行者园林，拜访跋伽婆吧。”那时，世尊前往跋伽婆种姓的遍行者园林，去拜访跋伽婆遍行者。

二 那时，跋伽婆遍行者对世尊这样说：“来！尊者乔达摩世尊，欢迎您，尊者乔达摩世尊！真是好久不见了，尊者乔达摩世尊，今天因为什么缘由到这里来呢？尊者乔达摩世尊，请坐，这里有准备好的座位！”

世尊在准备好的座位上坐下后，跋伽婆遍行者也拿了一个低座，坐在一旁。坐在一旁的跋伽婆遍行者对世尊这样说：

“世尊！前些天，或者更早些时候，离车子善宿来拜访我，对我这样说：‘跋伽婆！现在，我已经舍弃世尊了，现在，我不依止世尊而住了。’世尊！离车子善宿说的是真的吗？”

“跋伽婆！确实如离车子善宿所说。”

三 “跋伽婆！前些天，或者更早些时候，离车子善宿确实来拜访我，到了之后，向我行礼问候，然后坐在一旁。跋伽婆！坐在一旁的离车子善宿，确实这样对我说：‘世尊！现在，我舍弃世尊，现在，我不依止世尊而住了。’

当他这样说时，跋伽婆！我这样对离车子善宿说：‘那么，善宿！我曾对你这样说过：“善宿！来，你来依止我而住吧”吗？’”

“没有，世尊。”

“那么，你曾对我说过：“世尊！我要依止世尊而住”吗？”

“没有，世尊。”

“既然这样，善宿，我未曾说过：“善宿！来，来依止我住。”你也未曾对我说：“世尊！我要依止世尊而住。”如果是这样，愚蠢的人！你要舍弃谁呢？愚蠢的人！对于这件事，你应该看到自己的过错。”

四 “但是，世尊！世尊不为我示现超越凡人的神通变化。”

“那么，善宿！我曾这样对你说过：“善宿！来，来依止我住，我为你示现超越凡人的神通变化”吗？”

“没有，世尊。”

“或者你曾对我说过：“世尊！我要依止世尊而住，世尊要为我示现超越凡人的神通变化”吗？”

“没有，世尊。”

“既然这样，善宿！我确实未曾对你说：“善宿！来，你来依止我住，我为你示现超越凡人的神通变化。”你也未曾对我说：“世尊！我要依止世尊而住。世尊要为我示现超越凡人的神通变化。”如果是这样，愚蠢的人！对于谁，你要舍弃谁呢？善宿！你认为怎样？无论是否成就超越凡人的神通变化，为了达到我所说法能够导向的目标——彻底灭尽痛苦，修行者是否都能达到呢？”

“世尊！无论是否成就超越凡人的神通变化，如果修行世尊所说的法，修行者都能导向彻底灭尽痛苦的目标。”

“既然这样，善宿！无论是否成就超越凡人的神通变化，如果修行我所说的法，修行者都能导向彻底灭尽痛苦的目标。那么在这里，善宿！超越凡人的神通变化又是什么呢？为什么要成就它呢？愚蠢的人！对于这件事，你应该看到自己的过错。”

五 “但是，世尊！不为我宣示世界的起源。”

“那么，善宿！我曾这样说过：“善宿！来，你来依止我住，我为你宣示世界的起源”吗？”

“没有，世尊。”

“或者你曾对我说过：“世尊！我要依止世尊而住，世尊要为我说世界的起源”吗？”

“没有，世尊。”

“那么，善宿！我确实未曾说过：“善宿！来，你来依止我住，我将为你宣示世界的起源。”而你也未曾对我说过：“世尊！我要来依止世尊而住，世尊要为我宣示世界的起源。”如果是这样，愚蠢的人！对于谁，你要舍弃谁呢？善宿！你认为怎样？无论宣说世界的起源，还是不宣说世界的起源，如果修行世尊所说的法，修行者是否都能导向彻底灭尽痛苦的目标呢？”

“无论宣说世界的起源，还是不宣说世界的起源，如果修行世尊所说的法，修行者都能寻求到彻底灭尽痛苦的目标。”

“既然这样，善宿！无论宣说世界的起源，还是不宣说世界的起源，如果修行我所说的法，修行者都能导向彻底灭尽痛苦的目标。那么在这里，善宿！宣说世界的起源，有什么用呢？愚蠢的人！对于这件事，你应该看到自己的过错。”

六 “善宿！你确实在跋耆村，用种种方式称赞我：‘那位世尊是阿罗汉、正等觉者、明行具足、善逝、世间解、无上士、调御丈夫、天人师、佛陀、世尊。’确实如此，善宿！你确实用种种方式在跋耆村称赞我。

善宿！你确实在跋耆村，用种种方式称赞法：‘世尊的法是善妙宣说的，能在现世得到验证，直接可见，不待时节，来即可见，能导向涅槃，有智慧的人各自可以证悟。’确实如此，善宿！你确实用种种方式在跋耆村称赞法。

善宿！你确实在跋耆村，用种种方式称赞僧伽：‘世尊的弟子僧伽是善于行道的，世尊的弟子僧伽是正直行道的，世尊的弟子僧伽是如理行道的，世尊的弟子僧伽是和敬行道的，也就是四双八辈圣者。这世尊的弟子僧伽，值得供养、值得恭敬、值得布施、值得合掌，是世间的无上福田。’确实如此，善宿！你确实用种种方式在跋耆村称赞僧伽。

善宿！我确实告诉你，善宿！我确实通知你。善宿！对于你，将会有人这样说：‘离车子善宿，不能在沙门乔达摩那里修习清净梵行。’因为不能坚持而舍弃修行，还俗回到低劣的生活中，善宿！对于你，将会有人这样说。”

跋伽婆！我虽然这样说了，离车子善宿，仍然像一个已经决定去往恶道地狱的人一样，还是离开了这个正法和戒律！

七 “跋伽婆！有一次，我住在（末罗人的）苏玛地方，一个名叫郁多罗伽的苏玛市镇。那时，跋伽婆！我在清晨时分，穿好下衣，拿上衣和钵，由离车子善宿作为随侍沙门跟在我后面，为了乞食进入郁多罗伽。那时，正好有一个名叫库罗伽提耶的裸体修行者，像狗一样生活，用四肢爬行，只用嘴吃散落在地上的食物。

跋伽婆！离车子善宿，确实看见了裸体修行者库罗伽提耶像狗一样的行为，四肢爬行，只用嘴吃散落在地上的食物，看到后心里想：‘哎呀！真了不起啊！这真是一位沙门、阿罗汉！四肢爬行，只用嘴吃散落在地上的食物。’

跋伽婆！那时，我以他心通了知离车子善宿的心念，对离车子善宿说：

‘愚蠢的人！你还自称是释迦族子弟的修行人吗？’

‘世尊！世尊为什么对我说：“愚蠢的人！你还自称是释迦族子弟的修行人吗？”’

‘那么！善宿！你难道不是看到裸体修行者库罗伽提耶，行持狗的行为，四肢爬行，只用嘴吃散落在地上的食物，心里就想：“哎呀！真了不起！这真是一位沙门、阿罗汉，四肢爬行，只用嘴吃散落在地上的食物。”不是这样想的吗？’

‘世尊！是这样。但是，世尊！世尊为什么对其他证得阿罗汉果位的人，生起嫉妒呢？’

‘愚蠢的人！我对其他证得阿罗汉果位的人，不起嫉妒。生起这种邪恶见解的，只有你自己。舍弃它，不要让它给你带来长久的祸害和痛苦。还有，善宿！你确实认为裸体修行者库罗伽提耶是‘了不起的沙门、阿罗汉’。他将在第七天之后，因消化不良而死，死后将投生到名为伽罗康奢的阿修罗中最低贱的阿修罗身，而他死后，尸体会被丢弃在毗罗那草丛中的墓地。善宿！如果你愿意，可以去拜访裸体修行者库罗伽提耶，问他：“朋友！库罗伽提耶！你知道自己死后会去哪里吗？”善宿！那个裸体修行者，很有可能会回答你：“朋友善宿！我知道我死后会去哪里：有一个名为伽罗康奢的阿修罗，是最低贱的，我将在那里得到那个阿修罗身。”’

八 跋伽婆！那时，离车子善宿，去拜访裸体修行者库罗伽提耶。到了之后，对裸体修行者库罗伽提耶说：‘朋友库罗伽提耶！沙门乔达摩确实预言了你的事情，说：“裸体修行者库罗伽提耶，将在第七天之后，因消化不良而死，死后将投生到名为伽罗康奢的阿修罗中最低贱的阿修罗身。而且死后，尸体会被丢弃在毗罗那草丛中的墓地。”因此，朋友库罗伽提耶！你应该在可能的范围内，吃适量的食物，喝适量的饮料，以免沙门乔达摩的话应验。’

那时，跋伽婆！善宿因为不相信如来，所以数着日子，从第一天、第二天数到第七天。跋伽婆！那时，裸体修行者库罗伽提耶，在第七天的时候，果然因消化不良而死，死后，投生到名为伽罗康奢的阿修罗中最低贱的阿修罗身，而且他死后，尸体被丢弃在毗罗那草丛中的墓地。

九 跋伽婆！善宿听说：‘裸体修行者库罗伽提耶，因消化不良而死，死后，尸体被丢弃在毗罗那草丛中的墓地。’跋伽婆！那时，离车子善宿，前往毗罗那墓地，找到裸体修行者库罗伽提耶的尸体，找到后，用手拍打了三次说：‘朋友库罗伽提耶！你知道你死后的去处吗？’

跋伽婆！那时，裸体修行者库罗伽提耶（的鬼魂附在尸体上），用手拂着后背站了起来，说：‘朋友善宿！我知道我死后的去处：有一个名为伽罗康奢的最低贱的阿修罗，在那里，我得到了那个阿修罗身。’说完之后，他就直挺挺地倒下了。

十 跋伽婆！那时，离车子善宿来拜访我，向我行礼问候，然后坐在一旁。跋伽婆！我对坐在一旁的离车子善宿这样说：

‘善宿！你认为怎样？我对你预言的关于裸体修行者库罗伽提耶的事情，结果是像我说的那样？还是有所不同呢？’

‘世尊！世尊对我预言的关于裸体修行者库罗伽提耶的事情，结果完全一样，没有任何不同。’

‘善宿！你认为怎样？如果事情是这样，这算是示现了超越凡人的神通变化呢？还是没有示现呢？’

‘世尊！确实是这样，这真的示现了超越凡人的神通变化，而不是没有示现。’

‘愚蠢的人！既然如此，我示现了超越凡人的神通变化，这已是事实，你还说：“但是，世尊！世尊不为我示现超越凡人的神通变化”？愚蠢的人！对于这件事，你应该看到自己的过错。’

跋伽婆！我虽然这样说了，离车子善宿仍然像一个已经决定去往恶道地狱的人一样，还是离开了这个正法和戒律！

十一 跋伽婆！有一次，我住在毗舍离大林的重阁讲堂。然而，那时，有一个名叫干达罗摩斯迦的裸体修行者，住在毗舍离，在跋耆村一带，获得了极大的名声和利益。他完全受持并实行七种誓言和戒律——终生裸体，不穿任何衣物；终生修习梵行，不进行性行为；终生只靠酒和肉维生，不吃米饭和粥：不越过毗舍离东边的优园庙；不越过毗舍离南边的乔达摩庙；不越过毗舍离西边的七聚庙；不越过毗舍离北边的多子庙。因为他实行这七种誓言和戒律，在跋耆村一带，获得了极大的名声和利益。

十二 跋伽婆！那时，离车子善宿，确实去拜访裸体修行者干达罗摩斯迦，拜访之后，向裸体修行者干达罗摩斯迦提出问题。那位裸体修行者，对于被问的问题无法解答，无法解答就表现出愤怒、厌恶和不满。跋伽婆！那时，离车子善宿确实这样想：‘哎呀！真了不起！这真是一位阿罗汉！如果我们和这位沙门产生矛盾，噢！那对我们来说将是长久的祸害和痛苦！’

十三 跋伽婆！那时，离车子善宿确实来拜访我。到了之后，向我行礼问候，然后坐在一旁。跋伽婆！我确实对坐在一旁的离车子善宿这样说：

‘愚蠢的人！你还自称是释迦族子弟的修行人吗？’

‘世尊！为什么世尊对我说：愚蠢的人！你还自称是释迦族子弟的修行人吗？’

‘善宿！你难道没有去问裸体修行者干达罗摩斯迦问题吗？那位裸体修行者干达罗摩斯迦，对你所问的问题无法解答，无法解答就表现出愤怒、厌恶和不满吗？那时，你难道不是这样想的吗：“哎呀！真了不起！这真是一位阿罗汉！如果我们和这位沙门产生矛盾，噢！那对我们来说将是长久的祸害和痛苦！”’

‘世尊！是这样。世尊！世尊为什么对其他证得阿罗汉果位的人，生起嫉妒呢？’

‘愚蠢的人！我对其他证得阿罗汉果位的人，不起嫉妒。生起这种邪恶见解的，只有你自己。舍弃它，不要让它给你带来长久的祸害和痛苦。还有，善宿！你对裸体修行者干达罗摩斯迦赞叹地想：“真了不起！阿罗汉、沙门啊！”但他不久就会穿上衣服，放弃梵行，吃米饭和粥，走遍毗舍离所有的寺庙，最后因为声名扫地而死。’

跋伽婆！那时，裸体修行者干达罗摩斯迦，确实不久就穿上衣服，放弃梵行，吃米饭和粥，走遍毗舍离所有的寺庙，声名扫地而死。

十四 离车子善宿确实听说：‘裸体修行者干达罗摩斯迦穿上衣服，放弃梵行，吃米饭和粥，走遍毗舍离所有的寺庙，声名扫地而死。’跋伽婆！那时，善宿来拜访我。到了之后，向我行礼问候，然后坐在一旁。跋伽婆！我确实对坐在一旁的离车子善宿这样说：

‘善宿！你认为怎样？我为你预言的关于裸体修行者干达罗摩斯迦的事情，结果是像我说的那样？还是有所不同呢？’

‘世尊！世尊为我预言的干达罗摩斯迦的事情，确实结果完全一样，没有任何不同。’

‘善宿！你认为怎样？如果事情是这样，这算是示现了超越凡人的神通变化呢？还是没有示现呢？’

‘世尊！确实是这样，这真的示现了超越凡人的神通变化，而不是没有示现。’

‘愚蠢的人！既然如此，我依据超越凡人的法示现了神通变化，这已是事实，你还说：“世尊不为我示现超越凡人的神通变化。”愚蠢的人！对于这件事，你应该看到自己的过错。’

就这样，跋伽婆！我虽然这样说了，离车子善宿仍然像一个已经决定去往恶道地狱的人一样，还是离开了这个正法和戒律。

十五 “跋伽婆！有一次，我住在毗舍离大林的重阁讲堂。那时，有一位名叫波梨子的裸体修行者住在毗舍离，在跋耆村一带，获得了极大的名声和利益。他在毗舍离的大众中，这样说道：

‘沙门乔达摩是有智慧的人，我也是有智慧的人。有智慧的人凭借他的智慧，能够示现超越凡人的神通变化。如果沙门乔达摩来到半路，我也会前往半路，在那里我们两人，将要示现超越凡人的神通变化。如果沙门乔达摩示现一种超越凡人的神通变化，我就会示现两种；如果沙门乔达摩示现两种超越凡人的神通变化，我就会示现四种；如果沙门乔达摩示现四种超越凡人的神通变化，我就会示现八种。就这样，无论沙门乔达摩示现多少种超越凡人的神通变化，我都会示现他的两倍。’

十六 跋伽婆，那时，离车子善宿，确实来拜访我。到了之后，向我行礼问候，然后坐在一旁。跋伽婆！坐在一旁的离车子善宿，确实向我这样说：

‘世尊！裸体修行者波梨子住在毗舍离，在跋耆村一带，获得了极大的名声和利益。他在毗舍离的大众中，这样说道：“沙门乔达摩是有智慧的人，我也是有智慧的人。有智慧的人凭借他的智慧，能够示现超越凡人的神通变化。如果沙门乔达摩来到半路，我也会前往半路，在那里我们两人，将要示现超越凡人的神通变化。如果沙门乔达摩示现一种超越凡人的神通变化，我就会示现两种……乃至……我就会示现他的两倍。”’

跋伽婆！当他这样说时，我这样对离车子善宿说：

‘善宿！事实上，如果裸体修行者波梨子，不放弃他的言论，不放弃他的心念，不放弃他的见解，是不可能来到我面前的。如果他想：“我不放弃这些言论，不放弃这些心念，不放弃这些见解，去到沙门乔达摩的面前”，那么他的头颅将会破裂。’

十七 ‘世尊！请世尊遵守这话，请善逝遵守这话！’

‘善宿！你为什么对我说：“世尊！请世尊遵守这话，请善逝遵守这话”呢？’

‘世尊！因为世尊这绝对肯定的教言：“裸体修行者波梨子，不放弃他的言论，不放弃他的心念，不放弃他的见解，是不可能来到我面前的。”如果他想：“我不放弃这些言论，不放弃这些心念，不放弃这些见解，而去到沙门乔达摩的面前，（如您所言的结果）他的头颅会破裂。”然而，世尊！如果裸体修行者（波梨子）以不同的形态来到世尊面前，那么失败的就是世尊了。’

十八 ‘那么，善宿！如来说话，难道会有模棱两可、两种含义的话吗？’

‘世尊！那么，对于裸体修行者波梨子“不放弃他的言论，不放弃他的心念，不放弃他的见解，而来至世尊面前，他的头颅将会破裂”这件事，是世尊以心了知他的心吗？或者，是某个天神把“裸体修行者波梨子不放弃他的言论……乃至……他的头颅会破裂”这件事告诉如来的吗？’

十九 ‘“裸体修行者波梨子，不放弃他的言论……乃至……他的头颅会破裂。”善宿！关于裸体修行者波梨子的这件事，是我以心了知他的心而知道的。并且，“裸体修行者波梨子，不放弃他的言论……（乃至）……他的头颅会破裂”这件事，也是天神告诉我的。不久前，离车族的将军，名叫阿质多，刚刚去世而投生到三十三天。他也来拜访我，这样告诉我：“世尊！裸体修行者波梨子是无耻之徒。世尊！裸体修行者波梨子是说谎的人。世尊！不管怎样！裸体修行者波梨子在跋耆村，对我说：‘离车族的将军阿质多，投生到了大地狱。’世尊！实际上，我没有投生到大地狱，而是得到了三十三天的天身。世尊！裸体修行者是无耻之徒，世尊！裸体修行者波梨子是说谎的人。世尊！裸体修行者波梨子，不放弃他的言论……（乃至）……他的头颅将会破裂。”

善宿！确实如此，我以心了知他的心：“说裸体修行者波梨子，不放弃他的言论……（乃至）……他的头颅会破裂。”天神也来告诉我这件事：“说裸体修行者波梨子，不放弃他的言论……（乃至）……他的头颅会破裂。”

善宿！我将要进入毗舍离乞食。乞食之后，在返回的途中，为了白天休息，可以去拜访那个裸体修行者波梨子的园林。善宿！那时，如果你愿意的话，可以把这件事告诉他。’

二十 跋伽婆！那时，我在清晨时分，穿好下衣，拿上衣和钵，为了乞食进入毗舍离。在毗舍离乞食完毕，吃过饭后，从乞食处返回的途中，为了白天休息，前往那个裸体修行者波梨子的园林。跋伽婆！那时，离车子善宿，急忙进入毗舍离，去拜访众多知名的离车族人，拜访了众多知名的离车族人后这样说：

‘各位贤者！世尊进入毗舍离乞食，吃过饭后，从乞食处返回的途中，为了白天休息，将要前往裸体修行者波梨子的园林。各位贤者！来吧，各位贤者！来吧。了不起的沙门，将要依据超越凡人的法，示现神通变化。’

跋伽婆！那时，众多知名的离车族人确实这样想：‘了不起的沙门，将要依据超越凡人的法，示现神通变化。那么，那么！我们去（观看）吧。’

他又去拜访众多知名的大婆罗门、富有的居士以及各种外道的沙门、婆罗门，并这样说：

‘各位贤者！世尊进入毗舍离乞食，吃过饭后，从乞食处返回的途中，为了白天休息，将要前往裸体修行者波梨子的园林。各位贤者！来吧，各位贤者！来吧。了不起的沙门，将要依据超越凡人的法，示现神通变化。’

跋伽婆！那时，众多知名的各种外道的沙门、婆罗门确实这样想：‘哦哦！了不起的沙门，将要依据超越凡人的法，示现神通变化。那么！那么！我们去（观看）吧。’

跋伽婆！那时，众多知名的离车族人，众多知名的大婆罗门，富有的居士以及各种外道的沙门、婆罗门，都聚集到那个裸体修行者波梨子的园林。跋伽婆！那些大众，数量众多，不知有几百、几千人。

二十一 跋伽婆！裸体修行者波梨子听说：‘来了众多知名的离车族人，来了众多知名的大婆罗门，富有的居士以及各种外道的沙门、婆罗门。沙门乔达摩也为了白天休息，来到我的园林。’听到这话，他感到恐惧、惊慌、毛骨悚然。跋伽婆！那时，裸体修行者波梨子确实恐惧战栗，毛骨悚然，逃往了典睹迦孺遍行者的园林。

跋伽婆！那些大众确实听说：‘裸体修行者波梨子，恐惧战栗，毛骨悚然，逃往了典睹迦孺遍行者的园林。’跋伽婆！那时，大众中有一个人说道：

‘来！这位男士！你前往那个典睹迦孺遍行者的园林，去见裸体修行者波梨子。到了之后，这样对裸体修行者波梨子说：来！朋友波梨子！众多知名的离车族人来了，众多知名的大婆罗门、富有的居士以及各种外道的沙门、婆罗门也来了，沙门乔达摩也为了白天休息来到您的园林。朋友波梨子！你曾经在毗舍离的大众中，说过这样的话：“沙门乔达摩是有智慧的人，我也是有智慧的人。有智慧的人凭借他的智慧，能够示现超越凡人的神通变化。如果沙门乔达摩来到半路，我也会前往半路。在那里我们两人，将要示现超越凡人的神通变化。如果沙门乔达摩示现一种超越凡人的神通变化，我就会示现两种；如果沙门乔达摩示现两种超越凡人的神通变化，我就会示现四种；如果沙门乔达摩示现四种超越凡人的神通变化，我就会示现八种。就这样，无论沙门乔达摩示现多少种超越凡人的神通变化，我都会示现他的两倍。”因此，朋友波梨子！请确实来到半路吧。沙门乔达摩是第一个来的，为了白天休息，已经来到您的园林坐下了。’

二十二 那位男子回答大众说：‘好的，各位贤者！’然后前往典睹迦孺遍行者的园林，去见裸体修行者波梨子。到了之后，这样对裸体修行者波梨子说：‘朋友波梨子！来吧，来了众多知名的离车族人……乃至……沙门乔达摩也为了白天休息，来到您的园林坐下了。朋友波梨子！你确实在毗舍离的大众中，说过这样的话：沙门乔达摩是有智慧的人，我也是有智慧的人……乃至……示现他的两倍。因此，朋友波梨子！请您确实来到半路吧，沙门乔达摩是第一个来的，为了白天休息，已经来到您的园林坐下了。’

跋伽婆！当这样说时，裸体修行者波梨子说：‘朋友！我现在就回去。’但他却在原地蠕动，无法从座位上站起来。跋伽婆！那时，那位男子确实这样对裸体修行者波梨子说：

‘朋友波梨子！到底是怎么回事？是你的腿粘在绳床上？还是绳床粘在你的腿上？你说着：“朋友！我现在就回去，朋友！我现在就回去。”却在原地蠕动，无法从座位上站起来。’

跋伽婆！即使这样说了，裸体修行者波梨子仍然说‘朋友！我现在就回去，朋友！我现在就回去。’却在原地蠕动，无法从座位上站起来。

二十三 跋伽婆！现在，那位男子确实知道了，那个裸体修行者波梨子已经失败了！他说着：‘朋友！我现在就回去，朋友！我现在就回去。’却在原地蠕动，无法从座位上站起来。因此，那位男子回来后，向大众报告说：

‘裸体修行者波梨子，已经失败了！他嘴上说着：“朋友！我现在就回去，朋友！我现在就回去。”却在原地蠕动，无法从座位上站起来。’跋伽婆！当他这样说时，我这样告诉那些大众：

‘各位贤者！裸体修行者波梨子确实不放弃他的言论，不放弃他的心念，不放弃他的见解，是不可能来到我面前的。如果他想：“我不放弃这些言论，不放弃这些心念，不放弃这些见解，去到沙门乔达摩的面前”，他的头颅将会破裂。’

第一诵品完结。

第二 诵品

二十四 “跋伽婆！那时，确实有一位离车族的大臣，从座位上站起来，对大众这样说：

‘那么，各位贤者！请稍等片刻。在此期间我去看一下，看看我是否能把裸体修行者波梨子带回到大众这里来！’

跋伽婆！那时，那位离车族的大臣，前往典睹迦孺遍行者的园林，去见裸体修行者波梨子。到了之后，这样对裸体修行者波梨子说：

‘波梨子！来吧，你出来比较好。众多知名的离车族人、众多知名的大婆罗门以及富有的长者、各种外道的沙门、婆罗门都已经来了。沙门乔达摩也为了白天休息，来到您的园林。波梨子！你确实在毗舍离的大众中，说过这样的话：“沙门乔达摩是有智慧的人，我也是有智慧的人……乃至……我示现他的两倍。”因此，朋友波梨子！请确实来到半路吧，沙门乔达摩是第一个来的，为了白天休息，来到您的园林坐下了。朋友波梨子！沙门乔达摩在大众中，说了这样的话：“裸体修行者波梨子，不放弃他的言论……乃至……他的头颅会破裂。”朋友波梨子！来吧！你来了就能获得胜利，让沙门乔达摩成为失败者。’

二十五 跋伽婆！当这样说时，裸体修行者波梨子说：‘朋友！我现在就回去，朋友！我现在就回去。’却在原地蠕动，无法从座位上站起来。跋伽婆！那时，那位离车族的大臣，这样对裸体修行者波梨子说：

‘朋友！波梨子！到底是怎么回事？是你的腿粘在绳床上？还是绳床粘在你的腿上？你说着：“朋友！我现在就回去，朋友！我现在就回去。”却在原地蠕动，无法从座位上站起来。’

跋伽婆！即使这样说了，裸体修行者波梨子仍然说：‘朋友！我现在就回去，朋友！我现在就回去。’却在原地蠕动，无法从座位上站起来。

二十六 跋伽婆！那位离车族的大臣，见他（波梨子）说着：“朋友！我现在就回去，朋友！我现在就回去。”却在原地蠕动，无法从座位上站起来。确实了知这位裸体修行者已经失败时，就回到那些大众那里，这样报告说：

‘那位裸体修行者波梨子已经失败了！他嘴上说着：“朋友！我现在就回去，朋友！我现在就回去。”却在原地蠕动，无法从座位上站起来。’

跋伽婆！当他这样说时，我向那些大众这样说：

‘各位贤者！裸体修行者波梨子，确实不放弃他的言论……乃至……他的头颅会破裂。如果离车族的各位贤者中，有人想用皮索捆绑裸体修行者波梨子，用牛轭把他拉来，那么那些皮索会断裂，波梨子（的身体也会破裂）。再说一遍，裸体修行者波梨子，不放弃那些言论……乃至……他的头颅会破裂。’

二十七 跋伽婆！那时，达孺跋提迦的弟子阇利，从座位上站起来，对大众这样说：

‘那么，各位贤者！请稍等片刻。在此期间，看看我是否能将裸体修行者波梨子带到大众这里来。’

跋伽婆！那时，达孺跋提迦的弟子阇利，前往典睹迦孺遍行者的园林，去见裸体修行者波梨子。到了之后，这样对裸体修行者说：

‘朋友！波梨子！来吧，你来比较好。众多知名的离车族人来了……乃至……沙门乔达摩为了白天休息，也来到您的园林。朋友！波梨子，你在毗舍离的大众中作过这样的宣告：“沙门乔达摩是有智慧的人……乃至……我善于示现他的两倍。”因此，朋友！波梨子！你来到半路吧，沙门乔达摩是第一个来的，为了白天休息，来到你的园林。朋友！波梨子，沙门乔达摩确实在大众中说：“裸体修行者波梨子，不放弃他的言论，不放弃他的心念，不放弃他的见解，是不可能来到我面前的，如果来了他的头颅会破裂。”如果离车族的各位贤者，有人想用皮索捆绑裸体修行者波梨子，用牛轭把他拉来，那么那些皮索会断裂，波梨子（的身体也会破裂）。再说一遍，裸体修行者波梨子，不放弃他的言论，不放弃他的心念，不放弃他的见解，是不可能来到我面前的，如果来了他的头颅会破裂。朋友！波梨子！来吧，你来了就能确实获得胜利，让沙门乔达摩成为失败者。’

二十八 当这样说时，裸体修行者波梨子说：‘朋友！我现在就回去，朋友！我现在就回去。’却在原地蠕动，无法从座位上站起来。跋伽婆！那时，达孺跋提迦的弟子阇利，这样对裸体修行者波梨子说：

‘朋友！波梨子！到底是怎么回事？是你的腿粘在绳床上？还是绳床粘在你的腿上？你说着：“朋友！我现在就回去，朋友！我现在就回去。”却在原地蠕动，无法从座位上站起来吗？’

即使这样说了，裸体修行者波梨子仍然说：‘朋友！我现在就回去，朋友！我现在就回去。’却在原地蠕动，无法从座位上站起来。

二十九 跋伽婆！就这样，达孺跋提迦的弟子阇利确实说着：“朋友！我现在就回去，朋友！我现在就回去。”却在原地蠕动，无法从座位上站起来。因此，确实了知裸体修行者波梨子的失败。那时，他（阇利）作了这样的譬喻：

‘朋友！波梨子！从前，有一只狮子兽王，这样想：“那么，我在森林深处找一个洞穴居住。在那里住下后，到黄昏时分，从洞穴出来，出来后伸展身体，站立起来，环顾四周，环顾四周后作三声狮子吼，作三声狮子吼后就去觅食，猎取兽群中最肥美的猎物，吃掉最嫩的肉后就回到洞穴。”’

‘朋友！那时，狮子兽王，在森林深处找了一个洞穴居住，就在那里住了下来。到黄昏时分，从洞穴出来，出来后振作精神站立起来，环顾四周，环顾四周后作了三声狮子吼，作了三声狮子吼后就去觅食，猎取兽群中最肥美的猎物，吃掉最嫩的肉后就回到洞穴。’

三十 ‘朋友！波梨子，确实有一只靠狮子兽王吃剩的食物为生的老豺狼，既傲慢又有力气。朋友！那时，那只老豺狼确实这样想：“我是谁？狮子兽王又是谁？那么，我也在森林深处找一个洞穴居住。在那里住下后。到黄昏时分，从洞穴出来，出来后振作精神站立起来，环顾四周，环顾四周后作三声狮子吼，作三声狮子吼后就去觅食，猎取那兽群中最肥美的猎物，吃掉最嫩的肉后就回到洞穴。”’

‘朋友！那时，老豺狼确实在森林深处作了一个洞穴居住，在那里住下后。到黄昏时分，从洞穴出来，出来后振作精神站立起来，环顾四周，环顾四周后想要作三声狮子吼，却发出了豺狼的嚎叫。它确实作了豺狼的嚎叫：“豺狼的嚎叫是多么卑劣，（却自以为）那狮子吼又算什么！”’

‘就像这样，波梨子！你确实依靠善逝的修行方法生活，吃着善逝剩下的食物，却想要自比为如来、阿罗汉、正等觉者吗？波梨子是多么卑劣，怎么能比得上如来、阿罗汉、正等觉者呢！’

三十一 跋伽婆！因此，达孺跋提迦的弟子阇利，虽然用这个譬喻（讽刺他），裸体修行者波梨子，仍然无法离开他的座位，那时（阇利）又这样说道：

‘豺狼自比狮子王，

发出老豺的嚎叫，

却自以为是兽王。

豺狼何等卑劣，

竟敢轻视狮子吼！’

‘就像这样，波梨子！你确实依靠善逝的修行方法生活，吃着善逝剩下的食物，却想要自比为如来、阿罗汉、正等觉者。波梨子是多么卑劣，怎么能比得上如来、阿罗汉、正等觉者！’

三十二 然而，跋伽婆！达孺跋提迦的弟子阇利，用这个譬喻（讽刺他），裸体修行者波梨子，仍然无法离开他的座位，那时，（阇利）又对他这样说：

‘跟随他人后面走，

吃着他人的残食，

却还自以为是。

看不清真自己，

他作老豺的嚎叫，

豺狼想我是猛虎。

豺狼何等卑劣，

竟敢轻视狮子吼！’

‘就像这样，波梨子！你确实依靠善逝的修行方法生活，吃着善逝剩下的食物，却想要自比为如来、阿罗汉、正等觉者。然而，波梨子是多么卑劣，怎么能比得上如来、阿罗汉、正等觉者！’

三十三 跋伽婆！因此，达孺跋提迦的弟子阇利，用这个譬喻（讽刺他），裸体修行者波梨子，仍然无法离开他的座位。那时，（阇利）又对他这样说：

‘吃着青蛙和田鼠，

还有丢弃在墓地，

腐烂的尸体。

生长在大森林，

空旷林中的老豺。

然而他作豺狼嚎，

自以为是兽中王。

豺狼何等卑劣，

竟敢轻视狮子吼！’

‘就像这样，波梨子！你确实依靠善逝的修行方法生活，吃着善逝剩下的食物，却想要自比为如来、阿罗汉、正等觉者。然而，波梨子是多么卑劣，怎么能比得上如来、阿罗汉、正等觉者！’

三十四 跋伽婆！因此，达孺跋提迦的弟子阇利，用这个譬喻（讽刺他），裸体修行者波梨子，仍然无法离开他的座位。那时，（阇利）回到那些大众那里，这样报告说：

‘各位贤者！裸体修行者波梨子已经失败了！他嘴上说着：“朋友！我现在就回去，朋友！我现在就回去！”却在原地蠕动，无法从他的座位上站起来。’

三十五 跋伽婆！当他这样说时，我这样对那些大众说：

‘各位贤者！裸体修行者波梨子，不放弃他的言论，不放弃他的心念，不放弃他的见解，是不可能来到我面前的。如果他不想放弃他的言论，不想放弃他的心念，不想放弃他的见解，而想来到我面前的话，他的头颅会破裂。又如果离车族的各位贤者，想用皮索捆绑裸体修行者波梨子，用牛轭把他拉来，那么那些皮索会断裂，波梨子（的身体也会破裂）。再说一遍，裸体修行者波梨子，不放弃他的言论……乃至……他的头颅会破裂。’

三十六 跋伽婆！那时，我为那些大众说法、教导、激励，使他们振奋、欢喜。通过向那些大众说法、教导、激励，使他们振奋、欢喜，使他们从巨大的束缚中解脱出来，将八万四千（众生）从巨大的困境中救拔出来，然后入火界定，上升到七棵多罗树高的空中，再放出七棵多罗树高的火焰，使其炽燃，使其冒烟后，再回到大林的重阁讲堂中显现。跋伽婆！那时，离车子善宿来拜访我。到了之后，向我行礼问候，退坐到一旁。跋伽婆！我对坐在一旁的善宿，这样说道：

‘善宿！你认为怎样？为你，我对裸体修行者波梨子的预言，结果是像我说的那样呢？还是与此不同呢？’

‘世尊！世尊为我，对裸体修行者波梨子的预言，确实结果完全一样而没有不同。’

‘善宿！你认为怎样？如果是这样的话，这算是依据超越凡人的法示现了神通变化还是没有示现呢？’

‘世尊！如果是这样的话，确实是依据超越凡人的法示现了神通变化而不是没有示现。’

‘既然如此，愚蠢的人！我依据超越凡人的法示现了神通变化，然而，你却说：“世尊！世尊不为我依据超越凡人的法示现神通变化。”愚蠢的人！对于这件事，你应该看到自己的过错。’

跋伽婆！就这样，我虽然这样说了，离车子善宿，仍然像一个已经决定去往恶道地狱的人一样，还是离开了这个正法和戒律。

三十七 跋伽婆！我知道（世界的）起源。我知道它，并且知道比它更深奥的。我知道它却不执着它，因为不执着，我自己了知了涅槃。如来证悟了这些而不会陷入错误。跋伽婆！有一些沙门、婆罗门，他们宣称世界是由自在天所创造、由梵天所创造的古老起源论。我去问他们说：‘各位贤者，你们认为宣称世界是由自在天所创造、由梵天所创造的古老起源论是真实的吗？’我这样问，他们回答：‘是的。’我又这样对他们说：‘那么各位贤者，你们是如何认定这个宣称由自在天所创造、由梵天所创造的古老起源论的呢？’他们无法回答我的问题，无法回答就反过来问我。对于他们的问题，我开示道：

三十八 ‘各位贤者！确实会有某个时候，经过非常漫长的时间之后，这个世界会经历坏灭的时期。当世界坏灭时，大部分有情会转生到光音天。在那里，他们是意生身，以喜悦为食，自身发光，在空中飞行，长时间保持美丽的状态。各位贤者：确实又经过非常漫长的时间之后，会有这个世界重新生成的时期。当世界生成时，在虚空中会出现梵天宫殿。那时，或者因为某个有情的寿命耗尽，或者因为他的福报耗尽，从光音天身死后，投生到空寂的梵天宫殿中。在那里，他是意生身，以喜悦为食，自身发光，在空中飞行，长时间保持美丽的状态。他在那里，独自一人度过了漫长的岁月，生起了不满足、不安和忧虑。（心想：）“唉！但愿其他的有情也能来到这里！”那时，又有其他的有情，因为他们的寿命耗尽，或者因为他们的福报耗尽，从光音天身死后，投生到梵天宫殿中，成为那个有情的同伴。他们在那里，也是意生身，以喜悦为食，自身发光，在空中飞行，长时间保持美丽的状态。

三十九 因此，各位贤者！那个最先投生的有情这样想：‘我是梵天、大梵天、征服者、不被征服者、全见者、支配者，自在者、创造者、化生者、最胜者、主宰者、自主者、一切已存在和将存在众生之父。这些有情，是由我创造的。为什么呢？因为我先前这样想：其他的有情也来这里出生吧！这就是我的心愿，于是，这些有情就来到这里了。’

而那些后来出生的有情也这样想：‘这位尊者确实是梵天、大梵天、征服者、不被征服者、全见者、支配者、自在者、创造者、化生者、最胜者、主宰者、自主者、一切已存在和将存在众生之父。各位贤者！我们是由这位梵天所创造的。为什么呢？因为，正如我们所见，他是第一个在这里出生的，而我们是后来才出生的。’

四十 各位贤者！在那里，那个最先出生的有情，寿命更长、相貌更庄严、威力更大。而那些后来出生的有情，寿命较短、相貌较差、威力较小。各位贤者！又有这样的可能，某个有情，从那个天界死后，来到这个（地上）世界。来到这里后，他从在家生活出家成为无家者，从在家出家成为无家者后，通过精勤、努力、专注、不放逸、正确的思维，如此达到某种心定状态。在心达到禅定时，他回忆起前一世的住处，但无法回忆起更早以前的。他这样说：‘那位尊贵的梵天、大梵天……（乃至）……一切已存在和将存在众生之父。各位贤者！我们是由那位梵天所创造的，他是常住的、坚固的、永恒的、不变坏的、永久存在的。然而，由那位梵天所创造的我们，却是无常的、不坚固的、短寿的、会坏灭的，（所以才）来到了这个世界。’各位贤者！你们就是这样宣说由自在天所创造、由梵天所创造的古老起源论的吗？”

他们说：‘尊者乔达摩！我们所听到的，确实像尊者乔达摩所说的那样。’跋伽婆！我知道世界的起源，我（了知涅槃），证知此而如来不会陷入错误。

四十一 跋伽婆！有一些沙门婆罗门，他们宣说源于‘戏忘’（khiḍḍāpadosika，因沉溺嬉戏而堕落）的古老起源论。我前往拜访他们，这样问道：‘各位贤者，你们宣说源于戏忘的古老起源论是真实的吗？’他们对我这样问，回答：‘是的。’我对他们这样说：‘各位贤者，你们是如何认定源于戏忘的古老起源论的呢？’对于我的问题，他们无法解答，无法解答就反过来问我，对于他们的问题，我（如下）回答：

四十二 ‘各位贤者！有一些名叫“戏忘天”（khiḍḍāpadosika）的天神。他们长时间沉溺于嬉笑、游戏、享乐之中。因为他们长时间沉溺于嬉笑、游戏、享乐之中，他们的忆念（sati）会失坏，因为忆念失坏，那些天神就从那个天界死去了。

各位贤者！有这样的可能，某个有情确实从那个天界（梵天）死后生到这个地方。生到这个地方后，从在家出家成为无家者，从在家出家成为无家者后，通过精勤……乃至……如此生起禅定。他的心在禅定中，虽然能回忆起前一世的住处，但无法回忆起更早以前的。他这样想：“那些尊贵的天神不是‘戏忘天’，他们不会长时间沉溺于嬉笑、游戏、享乐之中。因为他们不长时间沉溺于嬉笑、游戏、享乐之中，他们的忆念不会失坏，因为忆念不失坏，那些天神不会从那个天界死去，他们是常住的、坚固的、永恒的、不变坏的，永久存在。然而，我们是‘戏忘天’，我们长时间沉溺于嬉笑、游戏、享乐之中，因为我们长时间沉溺于嬉笑、游戏、享乐之中，我们的忆念失坏了，因为忆念失坏，我们才从那个天界死去，是无常的、不坚固的、非永恒的、短寿的、会坏灭的，（所以才）生到这个地方。”就这样，各位贤者！你们认定的古老起源论应该是源于戏忘吧？’

他们说：‘乔达摩！我们所听到的，确实正如乔达摩所说。’跋伽婆！我知道世界的起源……乃至……我（了知涅槃），证知此而如来不会陷入错误。

四十三 跋伽婆！有一些沙门、婆罗门，宣说源于‘意愤’（manopadosika，因心生瞋怒而堕落）的古老起源论。我前往拜访他们，这样问道：‘各位贤者！你们宣说源于意愤的古老起源论是真实的吗？’他们对我这样问，回答：‘是的。’我对他们这样说：‘各位贤者，你们是如何认定源于意愤的古老起源论的呢？’对于我的问题，他们无法解答，无法解答就反过来问我。对于他们的问题，我（如下）回答：

四十四 ‘各位贤者！有一些名叫“意愤天”（manopadosika）的天神。他们长时间地互相嫉妒、互相注视。因为他们长时间地互相嫉妒、互相注视，他们彼此的心念变得污秽。他们彼此心念污秽，身心疲惫。那些天神就从那个天界死去了。

各位贤者！有这样的可能，某个有情确实从那个天界死后生到这个地方。生到这个地方后，从在家出家成为无家者。从在家出家成为无家者后，通过精勤……乃至……如此生起禅定。在心达到禅定时，他回忆起前一世的住处，但无法回忆起更早以前的。

他这样想：“那些尊贵的天神不是‘意愤天’，他们不会长时间地互相嫉妒、互相注视。因为他们不长时间地互相嫉妒、互相注视，他们彼此的心念不会污秽。他们彼此心念不污秽，身心不疲惫。那些天神不会从那个天界死去，他们是常住的、坚固的、永恒的、不变坏的，永久存在。然而，我们是‘意愤天’，我们长时间地互相嫉妒、互相注视。因为我们长时间地互相嫉妒、互相注视，我们彼此的心念变得污秽。我们彼此心念污秽，身心疲惫。就这样，我们从那个天界死去，是无常的、不坚固的、短寿的、会坏灭的，（所以才）生到这个地方。”就这样，各位贤者宣说源于意愤的古老起源论吗？’

他们说：‘朋友乔达摩！我们所听到的，确实正如乔达摩所说。’跋伽婆！我知道世界的起源……乃至……（我了知涅槃），证悟这些而如来不会陷入错误。

四十五 跋伽婆！有一些沙门、婆罗门，宣说源于‘无因生’（adhiccasamuppanna）的古老起源论。我前往拜访他们，这样问道：‘各位贤者，你们宣说源于无因生的古老起源论是真实的吗？’他们对我这样问，回答：‘是的。’我对他们这样说：‘各位贤者，你们是如何认定源于无因生的古老起源论的呢？’对于我的问题，他们无法解答，无法解答就反过来问我。对于他们的问题，我开示道：

四十六 ‘各位贤者！有一些名叫“无想有情天”（asaññasattā）的天神。但因为想（saññā）的生起，那些天神就从那个天界死去了。

各位贤者！有这样的可能。某个有情从那个天界死后，来到这个地方。来到这个地方后，从在家出家成为无家者。从在家出家成为无家者后，通过精勤……乃至……如此达到某种心定状态。在心达到禅定时，他回忆起那个想的生起，但无法回忆起更早以前的。

他这样说：“自我和世界都是无因生的。为什么呢？因为我以前并不存在，我现在是从无到有而转变成存在的。”就这样，各位贤者，你们宣说源于无因生的古老起源论吗？’

他们说：‘朋友乔达摩！我们所听到的，确实正如乔达摩所说。’跋伽婆！我知道起源，我不仅知道它，而且知道比这更深奥的，知道它而不执着，因为不执着，我自己了知了涅槃。证悟这些而如来不会陷入错误。

四十七 跋伽婆！有一些沙门、婆罗门，确实以这样的话语、这样的说法，用不真实、空洞、虚假、不存在的事情来诽谤我，说：‘沙门乔达摩是颠倒的，比丘们也是。不管怎样，沙门乔达摩说：“当证得净解脱安住时，在那时了知一切为不净。”’然而，跋伽婆！我并没有说：‘当证得净解脱安住时，在那时了知一切为不净。’跋伽婆！我确实是这样说的：‘当证得净解脱安住时，在那时才了知（什么是真正的）净。’

“世尊！那些认为世尊是颠倒、比丘们更是颠倒的人，他们才是颠倒的。世尊，我对您如此净信。世尊能够为我宣说导向证得净解脱安住的正法，我如此信受世尊。”

四十八 “跋伽婆！确实如此，对于你这样持有不同见解、不同信解、不同意乐、不同修行方式、不同师承的人来说，要证得净解脱安住，是极其困难的。来！跋伽婆！你对我这份净信，你确实应该好好守护它。”

“世尊！如果对于我这样持有不同见解、不同信解、不同意乐、不同修行方式、不同师承的人来说，证得净解脱安住是困难的。那么，世尊，我对您的这份净信，我确实应该好好守护它。”

世尊这样说完，跋伽婆种姓的遍行者心满意足，对世尊所说感到欢喜。

波梨经 第一部分结束。

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.13 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【1】Dīghanikāya 长部经典 (DN 1-34, 1360)/《3》Pāthikavaggapāḷi 波梨品 (DN 24-34, 1-360)”

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【经名】 2. Udumbarikasutta 优昙婆罗狮子吼经 (DN 25, 49-79)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Udumbarikasuttaṃ

Nigrodhaparibbājakavatthu

49. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Tena kho pana samayena nigrodho paribbājako udumbarikāya paribbājakārāme paṭivasati mahatiyā paribbājakaparisāya saddhiṃ tiṃsamattehi paribbājakasatehi. Atha kho sandhāno gahapati divā divassa [divādivasseva (sī. syā. pī.)] rājagahā nikkhami bhagavantaṃ dassanāya. Atha kho sandhānassa gahapatissa etadahosi – “akālo kho bhagavantaṃ dassanāya. Paṭisallīno bhagavā. Manobhāvanīyānampi bhikkhūnaṃ asamayo dassanāya. Paṭisallīnā manobhāvanīyā bhikkhū. Yaṃnūnāhaṃ yena udumbarikāya paribbājakārāmo, yena nigrodho paribbājako tenupasaṅkameyyan”ti. Atha kho sandhāno gahapati yena udumbarikāya paribbājakārāmo, tenupasaṅkami.

50. Tena kho pana samayena nigrodho paribbājako mahatiyā paribbājakaparisāya saddhiṃ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṃ tiracchānakathaṃ kathentiyā. Seyyathidaṃ – rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vā.

51. Addasā kho nigrodho paribbājako sandhānaṃ gahapatiṃ dūratova āgacchantaṃ. Disvā sakaṃ parisaṃ saṇṭhāpesi – “appasaddā bhonto hontu, mā bhonto saddamakattha. Ayaṃ samaṇassa gotamassa sāvako āgacchati sandhāno gahapati. Yāvatā kho pana samaṇassa gotamassa sāvakā gihī odātavasanā rājagahe paṭivasanti, ayaṃ tesaṃ aññataro sandhāno gahapati. Appasaddakāmā kho panete āyasmanto appasaddavinītā, app𒀠assa vaṇṇavādino. Appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā”ti. Evaṃ vutte te paribbājakā tuṇhī ahesuṃ.

52. Atha kho sandhāno gahapati yena nigrodho paribbājako tenupasaṅkami, upasaṅkamitvā nigrodhena paribbājakena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sandhāno gahapati nigrodhaṃ paribbājakaṃ etadavoca – “aññathā kho ime bhonto aññatitthiyā paribbājakā saṅgamma samāgamma unnādino uccāsaddamahāsaddā anekavihitaṃ tiracchānakathaṃ anuyuttā viharanti. Seyyathidaṃ – rājakathaṃ…pe… itibhavābhavakathaṃ iti vā. Aññathā kho [ca (sī. pī.)] pana so bhagavā araññavanapatthāni pantāni senāsanāni paṭisevati appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppānī”ti.

53. Evaṃ vutte nigrodho paribbājako sandhānaṃ gahapatiṃ etadavoca – “yagghe gahapati, jāneyyāsi, kena samaṇo gotamo saddhiṃ sallapati, kena sākacchaṃ samāpajjati, kena paññāveyyattiyaṃ samāpajjati? Suññāgārahatā samaṇassa gotamassa paññā aparisāvacaro samaṇo gotamo nālaṃ sallāpāya. So antamantāneva sevati [antapantāneva (syā.)]. Seyyathāpi nāma gokāṇā pariyantacārinī antamantāneva sevati. Evameva suññāgārahatā samaṇassa gotamassa paññā; aparisāvacaro samaṇo gotamo; nālaṃ sallāpāya. So antamantāneva sevati. Iṅgha, gahapati, samaṇo gotamo imaṃ parisaṃ āgaccheyya, ekapañheneva naṃ saṃsādeyyāma [saṃhareyyāma (ka.)], tucchakumbhīva naṃ maññe orodheyyāmā”ti.

54. Assosi kho bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya sandhānassa gahapatissa nigrodhena paribbājakena saddhiṃ imaṃ kathāsallāpaṃ. Atha kho bhagavā gijjhakūṭā pabbatā orohitvā yena sumāgadhāya tīre moranivāpo tenupasaṅkami; upasaṅkamitvā sumāgadhāya tīre moranivāpe abbhokāse caṅkami. Addasā kho nigrodho paribbājako bhagavantaṃ sumāgadhāya tīre moranivāpe abbhokāse caṅkamantaṃ. Disvāna sakaṃ parisaṃ saṇṭhāpesi – “appasaddā bhonto hontu, mā bhonto saddamakattha, ayaṃ samaṇo gotamo sumāgadhāya tīre moranivāpe abbhokāse caṅkamati. Appasaddakāmo kho pana so āyasmā, app𒀠assa vaṇṇavādī. Appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyya. Sace samaṇo gotamo imaṃ parisaṃ āgaccheyya, imaṃ taṃ pañhaṃ puccheyyāma – ‘ko nāma so, bhante, bhagavato dhammo, yena bhagavā sāvake vineti, yena bhagavatā sāvakā vinītā assāsappattā paṭijānanti ajjhāsayaṃ ādibrahmacariyan’ti? Evaṃ vutte te paribbājakā tuṇhī ahesuṃ.

Tapojigucchāvādo

55. Atha kho bhagavā yena nigrodho paribbājako tenupasaṅkami. Atha kho nigrodho paribbājako bhagavantaṃ etadavoca – “etu kho, bhante, bhagavā, svāgataṃ, bhante, bhagavato. Cirassaṃ kho, bhante, bhagavā imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya. Nisīdatu, bhante, bhagavā, idamāsanaṃ paññattan”ti. Nisīdi bhagavā paññatte āsane. Nigrodhopi kho paribbājako aññataraṃ nīcāsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho nigrodhaṃ paribbājakaṃ bhagavā etadavoca – “kāya nuttha, nigrodha, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti? Evaṃ vutte, nigrodho paribbājako bhagavantaṃ etadavoca, “idha mayaṃ, bhante, addasāma bhagavantaṃ sumāgadhāya tīre moranivāpe abbhokāse caṅkamantaṃ, disvāna evaṃ avocumhā – ‘sace samaṇo gotamo imaṃ parisaṃ āgaccheyya, imaṃ taṃ pañhaṃ puccheyyāma – ko nāma so, bhante, bhagavato dhammo, yena bhagavā sāvake vineti, yena bhagavatā sāvakā vinītā assāsappattā paṭijānanti ajjhāsayaṃ ādibrahmacariyan’ti? Ayaṃ kho no, bhante, antarākathā vippakatā; atha bhagavā anuppatto”ti.

56. “Dujjānaṃ kho etaṃ, nigrodha, tayā aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena, yenāhaṃ sāvake vinemi, yena mayā sāvakā vinītā assāsappattā paṭijānanti ajjhāsayaṃ ādibrahmacariyaṃ. Iṅgha tvaṃ maṃ, nigrodha, sake ācariyake adhijegucche pañhaṃ puccha – ‘kathaṃ santā nu kho, bhante, tapojigucchā paripuṇṇā hoti, kathaṃ aparipuṇṇā’ti? Evaṃ vutte te paribbājakā unnādino uccāsaddamahāsaddā ahesuṃ – “acchariyaṃ vata bho, abbhutaṃ vata bho, samaṇassa gotamassa mahiddhikatā mahānubhāvatā, yatra hi nāma sakavādaṃ ṭhapessati, paravādena pavāressatī”ti.

57. Atha kho nigrodho paribbājako te paribbājake appasadde katvā bhagavantaṃ etadavoca – “mayaṃ kho, bhante, tapojigucchāvādā [tarojigucchaṃsārodā (ka.)] tapojigucchāsārā tapojigucchāallīnā viharāma. Kathaṃ santā nu kho, bhante, tapojigucchā paripuṇṇā hoti, kathaṃ aparipuṇṇā”ti?

“Idha, nigrodha, tapassī acelako hoti muttācāro, hatthāpalekhano [hatthāvalekhano (syā.)], na ehibhaddantiko, na tiṭṭhabhaddantiko, nābhihaṭaṃ, na uddissakataṃ, na nimantanaṃ sādiyati, so na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṃ, na daṇḍamantaraṃ, na musalamantaraṃ, na dvinnaṃ bhuñjamānānaṃ, na gabbhiniyā, na pāyamānāya, na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī, na macchaṃ, na maṃsaṃ, na suraṃ, na merayaṃ, na thusodakaṃ pivati, so ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko, sattāgāriko vā hoti sattālopiko, ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti, sattahipi dattīhi yāpeti; ekāhikampi āhāraṃ āhāreti, dvīhikampi [dvāhikaṃpi (sī. syā.)] āhāraṃ āhāreti, sattāhikampi āhāraṃ āhāreti, iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati. So sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti; vanamūlaphalāhāro yāpeti pavattaphalabhojī. So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṃsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhampi dhāreti, kesamassulocakopi hoti kesamassulocanānuyogamanuyutto, ubbhaṭṭhakopi [ubhaṭṭhakopi (syā.), ubbhaṭṭhikopi (ka.)] hoti āsanapaṭikkhitto, ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṃ kappeti, phalakaseyyampi kappeti, thaṇḍilaseyyampi kappeti, ekapassayikopi hoti rajojalladharo, abbhokāsikopi hoti yathāsanthatiko, vekaṭikopi hoti vikaṭabhojanānuyogamanuyutto, apānakopi hoti apānakattamanuyutto, sāyatatiyakampi udakorohanānuyogamanuyutto viharati. Taṃ kiṃ maññasi, nigrodha, yadi evaṃ sante tapojigucchā paripuṇṇā vā hoti aparipuṇṇā vā”ti? “Addhā kho, bhante, evaṃ sante tapojigucchā paripuṇṇā hoti, no aparipuṇṇā”ti. “Evaṃ paripuṇṇāyapi kho ahaṃ, nigrodha, tapojigucchāya anekavihite upakkilese vadāmī”ti.

Upakkileso

58. “Yathā kathaṃ pana, bhante, bhagavā evaṃ paripuṇṇāya tapojigucchāya anekavihite upakkilese vadatī”ti? “Idha, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā attamano hoti paripuṇṇasaṅkappo. Yampi, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā attamano hoti paripuṇṇasaṅkappo. Ayampi kho, nigrodha, tapassino upakkileso hoti.

“Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā attānukkaṃseti paraṃ vambheti. Yampi, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā attānukkaṃseti paraṃ vambheti. Ayampi kho, nigrodha, tapassino upakkileso hoti.

“Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā majjati mucchati pamādamāpajjati [madamāpajjati (syā.)]. Yampi, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā majjati mucchati pamādamāpajjati. Ayampi kho, nigrodha, tapassino upakkileso hoti.

59. “Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā lābhasakkārasilokaṃ abhinibbatteti, so tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo. Yampi, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā lābhasakkārasilokaṃ abhinibbatteti, so tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo. Ayampi kho, nigrodha, tapassino upakkileso hoti.

“Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā lābhasakkārasilokaṃ abhinibbatteti, so tena lābhasakkārasilokena attānukkaṃseti paraṃ vambheti. Yampi, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā lābhasakkārasilokaṃ abhinibbatteti, so tena lābhasakkārasilokena attānukkaṃseti paraṃ vambheti. Ayampi kho, nigrodha, tapassino upakkileso hoti.

“Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā lābhasakkārasilokaṃ abhinibbatteti, so tena lābhasakkārasilokena majjati mucchati pamādamāpajjati. Yampi, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā lābhasakkārasilokaṃ abhinibbatteti, so tena lābhasakkārasilokena majjati mucchati pamādamāpajjati. Ayampi kho, nigrodha, tapassino upakkileso hoti.

60. “Puna caparaṃ, nigrodha, tapassī bhojanesu vodāsaṃ āpajjati – ‘idaṃ me khamati, idaṃ me nakkhamatī’ti. So yañca [yaṃ hi (sī. pī.)] khvassa nakkhamati, taṃ sāpekkho pajahati. Yaṃ panassa khamati, taṃ gadhito [gathito (sī. pī.)] mucchito ajjhāpanno anādīnavadassāvī anissaraṇapañño paribhuñjati…pe… ayampi kho, nigrodha, tapassino upakkileso hoti.

“Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati lābhasakkārasilokanikantihetu – ‘sakkarissanti maṃ rājāno rājamahāmattā khattiyā brāhmaṇā gahapatikā titthiyā’ti…pe… ayampi kho, nigrodha, tapassino upakkileso hoti.

61. “Puna caparaṃ, nigrodha, tapassī aññataraṃ samaṇaṃ vā brāhmaṇaṃ vā apasādetā [apasāretā (ka.)] hoti – ‘kiṃ panāyaṃ sambahulājīvo [bahulājīvo (sī. pī.)] sabbaṃ saṃbhakkheti. Seyyathidaṃ – mūlabījaṃ khandhabījaṃ phaḷubījaṃ aggabījaṃ bījabījameva pañcamaṃ, asanivicakkaṃ dantakūṭaṃ, samaṇappavādenā’ti…pe… ayampi kho, nigrodha, tapassino upakkileso hoti.

“Puna caparaṃ, nigrodha, tapassī passati aññataraṃ samaṇaṃ vā brāhmaṇaṃ vā kulesu sakkariyamānaṃ garukariyamānaṃ māniyamānaṃ pūjiyamānaṃ. Disvā tassa evaṃ hoti – ‘imañhi nāma sambahulājīvaṃ kulesu sakkaronti garuṃ karonti mānenti pūjenti. Maṃ pana tapassiṃ lūkhājīviṃ kulesu na sakkaronti na garuṃ karonti na mānenti na pūjentī’ti, iti so issāmacchariyaṃ kulesu uppādetā hoti…pe… ayampi kho, nigrodha, tapassino upakkileso hoti.

62. “Puna caparaṃ, nigrodha, tapassī āpāthakanisādī hoti…pe… ayampi kho, nigrodha, tapassino upakkileso hoti.

“Puna caparaṃ, nigrodha, tapassī attānaṃ adassayamāno kulesu carati – ‘idampi me tapasmiṃ idampi me tapasmin’ti…pe… ayampi kho, nigrodha, tapassino upakkileso hoti.

“Puna caparaṃ, nigrodha, tapassī kiñcideva paṭicchannaṃ sevati. So ‘khamati te idan’ti puṭṭho samāno akkhamamānaṃ āha – ‘khamatī’ti. Khamamānaṃ āha – ‘nakkhamatī’ti. Iti so sampajānamusā bhāsitā hoti…pe… ayampi kho, nigrodha, tapassino upakkileso hoti.

“Puna caparaṃ, nigrodha, tapassī tathāgatassa vā tathāgatasāvakassa vā dhammaṃ desentassa santaṃyeva pariyāyaṃ anuññeyyaṃ nānujānāti…pe… ayampi kho, nigrodha, tapassino upakkileso hoti.

63. “Puna caparaṃ, nigrodha, tapassī kodhano hoti upanāhī. Yampi, nigrodha, tapassī kodhano hoti upanāhī. Ayampi kho, nigrodha, tapassino upakkileso hoti.

“Puna caparaṃ, nigrodha, tapassī makkhī hoti paḷāsī [palāsī (sī. syā. pī.)] …pe… issukī hoti maccharī… saṭho hoti māyāvī… thaddho hoti atimānī… pāpiccho hoti pāpikānaṃ icchānaṃ vasaṃ gato… micchādiṭṭhiko hoti antaggāhikāya diṭṭhiyā samannāgato… sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī. Yampi, nigrodha, tapassī sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī. Ayampi kho, nigrodha, tapassino upakkileso hoti.

“Taṃ kiṃ maññasi, nigrodha, yadime tapojigucchā [tapojigucchāya (?)] upakkilesā vā anupakkilesā vā”ti? “Addhā kho ime, bhante, tapojigucchā [tapojigucchāya (?)] upakkilesā [upakkilesā hoti (ka.)], no anupakkilesā. Ṭhānaṃ kho panetaṃ, bhante, vijjati yaṃ idhekacco tapassī sabbeheva imehi upakkilesehi samannāgato assa; ko pana vādo aññataraññatarenā”ti.

Parisuddhapapaṭikappattakathā

64. “Idha, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā na attamano hoti na paripuṇṇasaṅkappo. Yampi, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā na attamano hoti na paripuṇṇasaṅkappo. Evaṃ so tasmiṃ ṭhāne parisuddho hoti.

“Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā na attānukkaṃseti na paraṃ vambheti…pe… evaṃ so tasmiṃ ṭhāne parisuddho hoti.

“Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā na majjati na mucchati na pamādamāpajjati…pe… evaṃ so tasmiṃ ṭhāne parisuddho hoti.

65. “Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā lābhasakkārasilokaṃ abhinibbatteti, so tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo…pe… evaṃ so tasmiṃ ṭhāne parisuddho hoti.

“Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā lābhasakkārasilokaṃ abhinibbatteti, so tena lābhasakkārasilokena na attānukkaṃseti na paraṃ vambheti…pe… evaṃ so tasmiṃ ṭhāne parisuddho hoti.

“Puna caparaṃ, nigrodha, tapassī tapaṃ samādiyati, so tena tapasā lābhasakkārasilokaṃ abhinibbatteti, so tena lābhasakkārasilokena na majjati na mucchati na pamādamāpajjati…pe… evaṃ so tasmiṃ ṭhāne parisuddho hoti.

66. “Puna caparaṃ, nigrodha, tapassī bhojanesu na vodāsaṃ āpajjati – ‘idaṃ me khamati, idaṃ me nakkhamatī’ti. So yañca khvassa nakkhamati, taṃ anapekkho pajahati. Yaṃ panassa khamati, taṃ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati…pe… evaṃ so tasmiṃ ṭhāne parisuddho hoti.

“Puna caparaṃ, nigrodha, tapassī na tapaṃ samādiyati lābhasakkārasilokanikantihetu – ‘sakkarissanti maṃ rājāno rājamahāmattā khattiyā brāhmaṇā gahapatikā titthiyā’ti…pe… evaṃ so tasmiṃ ṭhāne parisuddho hoti.

67. “Puna caparaṃ, nigrodha, tapassī aññataraṃ samaṇaṃ vā brāhmaṇaṃ vā nāpasādetā hoti – ‘kiṃ panāyaṃ sambahulājīvo sabbaṃ saṃbhakkheti. Seyyathidaṃ – mūlabījaṃ khandhabījaṃ phaḷubījaṃ aggabījaṃ bījabījameva pañcamaṃ, asanivicakkaṃ dantakūṭaṃ, samaṇappavādenā’ti…pe… evaṃ so tasmiṃ ṭhāne parisuddho hoti.

“Puna caparaṃ, nigrodha, tapassī passati aññataraṃ samaṇaṃ vā brāhmaṇaṃ vā kulesu sakkariyamānaṃ garu kariyamānaṃ māniyamānaṃ pūjiyamānaṃ. Disvā tassa na evaṃ hoti – ‘imañhi nāma sambahulājīvaṃ kulesu sakkaronti garuṃ karonti mānenti pūjenti. Maṃ pana tapassiṃ lūkhājīviṃ kulesu na sakkaronti na garuṃ karonti na mānenti na pūjentī’ti, iti so issāmacchariyaṃ kulesu nuppādetā hoti…pe… evaṃ so tasmiṃ ṭhāne parisuddho hoti.

68. “Puna caparaṃ, nigrodha, tapassī na āpāthakanisādī hoti…pe… evaṃ so tasmiṃ ṭhāne parisuddho hoti.

“Puna caparaṃ, nigrodha, tapassī na attānaṃ adassayamāno kulesu carati – ‘idampi me tapasmiṃ, idampi me tapasmin’ti…pe… evaṃ so tasmiṃ ṭhāne parisuddho hoti.

“Puna caparaṃ, nigrodha, tapassī na kañcideva paṭicchannaṃ sevati, so – ‘khamati te idan’ti puṭṭho samāno akkhamamānaṃ āha – ‘nakkhamatī’ti. Khamamānaṃ āha – ‘khamatī’ti. Iti so sampajānamusā na bhāsitā hoti…pe… evaṃ so tasmiṃ ṭhāne parisuddho hoti.

“Puna caparaṃ, nigrodha, tapassī tathāgatassa vā tathāgatasāvakassa vā dhammaṃ desentassa santaṃyeva pariyāyaṃ anuññeyyaṃ anujānāti…pe… evaṃ so tasmiṃ ṭhāne parisuddho hoti.

69. “Puna caparaṃ, nigrodha, tapassī akkodhano hoti anupanāhī. Yampi, nigrodha, tapassī akkodhano hoti anupanāhī evaṃ so tasmiṃ ṭhāne parisuddho hoti.

“Puna caparaṃ, nigrodha, tapassī amakkhī hoti apaḷāsī…pe… anissukī hoti amaccharī… asaṭho hoti amāyāvī… atthaddho hoti anatimānī… na pāpiccho hoti na pāpikānaṃ icchānaṃ vasaṃ gato… na micchādiṭṭhiko hoti na antaggāhikāya diṭṭhiyā samannāgato… na sandiṭṭhiparāmāsī hoti na ādhānaggāhī suppaṭinissaggī. Yampi, nigrodha, tapassī na sandiṭṭhiparāmāsī hoti na ādhānaggāhī suppaṭinissaggī. Evaṃ so tasmiṃ ṭhāne parisuddho hoti.

“Taṃ kiṃ maññasi, nigrodha, yadi evaṃ sante tapojigucchā parisuddhā vā hoti aparisuddhā vā”ti? “Addhā kho, bhante, evaṃ sante tapojigucchā parisuddhā hoti no aparisuddhā, aggappattā ca sārappattā cā”ti. “Na kho, nigrodha, ettāvatā tapojigucchā aggappattā ca hoti sārappattā ca; api ca kho papaṭikappattā [pappaṭikapattā (ka.)] hotī”ti.

Parisuddhatacappattakathā

70. “Kittāvatā pana, bhante, tapojigucchā aggappattā ca hoti sārappattā ca? Sādhu me, bhante, bhagavā tapojigucchāya aggaññeva pāpetu, sāraññeva pāpetū”ti. “Idha, nigrodha, tapassī cātuyāmasaṃvarasaṃvuto hoti. Kathañca, nigrodha, tapassī cātuyāmasaṃvarasaṃvuto hoti? Idha, nigrodha, tapassī na pāṇaṃ atipāteti [atipāpeti (ka. sī. pī. ka.)], na pāṇaṃ atipātayati, na pāṇamatipātayato samanuñño hoti. Na adinnaṃ ādiyati, na adinnaṃ ādiyāpeti, na adinnaṃ ādiyato samanuñño hoti. Na musā bhaṇati, na musā bhaṇāpeti, na musā bhaṇato samanuñño hoti. Na bhāvitamāsīsati [na bhāvitamāsiṃ sati (sī. syā. pī.)], na bhāvitamāsīsāpeti, na bhāvitamāsīsato samanuñño hoti. Evaṃ kho, nigrodha, tapassī cātuyāmasaṃvarasaṃvuto hoti.

“Yato kho, nigrodha, tapassī cātuyāmasaṃvarasaṃvuto hoti, aduṃ cassa hoti tapassitāya. So abhiharati no hīnāyāvattati. So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātappaṭikkanto nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti. Byāpādappadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādappadosā cittaṃ parisodheti. Thinamiddhaṃ [thīnamiddhaṃ (sī. syā. pī.)] pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti. Uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti. Vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.

71. “So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati. Tathā dutiyaṃ. Tathā tatiyaṃ. Tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. Karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati. Tathā dutiyaṃ. Tathā tatiyaṃ. Tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.

“Taṃ kiṃ maññasi, nigrodha. Yadi evaṃ sante tapojigucchā parisuddhā vā hoti aparisuddhā vā”ti? “Addhā kho, bhante, evaṃ sante tapojigucchā parisuddhā hoti no aparisuddhā, aggappattā ca sārappattā cā”ti. “Na kho, nigrodha, ettāvatā tapojigucchā aggappattā ca hoti sārappattā ca; api ca kho tacappattā hotī”ti.

Parisuddhaphegguppattakathā

72. “Kittāvatā pana, bhante, tapojigucchā aggappattā ca hoti sārappattā ca? Sādhu me, bhante, bhagavā tapojigucchāya aggaññeva pāpetu, sāraññeva pāpetū”ti. “Idha, nigrodha, tapassī cātuyāmasaṃvarasaṃvuto hoti. Kathañca, nigrodha, tapassī cātuyāmasaṃvarasaṃvuto hoti…pe… yato kho, nigrodha, tapassī cātuyāmasaṃvarasaṃvuto hoti, aduṃ cassa hoti tapassitāya. So abhiharati no hīnāyāvattati. So vivittaṃ senāsanaṃ bhajati…pe… so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe mettāsahagatena cetasā…pe… karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So anekavihitaṃ pubbenivāsaṃ anussarati seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ, tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

“Taṃ kiṃ maññasi, nigrodha, yadi evaṃ sante tapojigucchā parisuddhā vā hoti aparisuddhā vā”ti? “Addhā kho, bhante, evaṃ sante tapojigucchā parisuddhā hoti, no aparisuddhā, aggappattā ca sārappattā cā”ti. “Na kho, nigrodha, ettāvatā tapojigucchā aggappattā ca hoti sārappattā ca; api ca kho phegguppattā hotī”ti.

Parisuddhaaggappattasārappattakathā

73. “Kittāvatā pana, bhante, tapojigucchā aggappattā ca hoti sārappattā ca? Sādhu me, bhante, bhagavā tapojigucchāya aggaññeva pāpetu, sāraññeva pāpetū”ti. “Idha, nigrodha, tapassī cātuyāmasaṃvarasaṃvuto hoti. Kathañca, nigrodha, tapassī cātuyāmasaṃvarasaṃvuto hoti…pe… yato kho, nigrodha, tapassī cātuyāmasaṃvarasaṃvuto hoti, aduṃ cassa hoti tapassitāya. So abhiharati no hīnāyāvattati. So vivittaṃ senāsanaṃ bhajati…pe… so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe mettāsahagatena cetasā…pe… upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti.

“Taṃ kiṃ maññasi, nigrodha, yadi evaṃ sante tapojigucchā parisuddhā vā hoti aparisuddhā vā”ti? “Addhā kho, bhante, evaṃ sante tapojigucchā parisuddhā hoti no aparisuddhā, aggappattā ca sārappattā cā”ti.

74. “Ettāvatā kho, nigrodha, tapojigucchā aggappattā ca hoti sārappattā ca. Iti kho, nigrodha [iti nigrodha (syā.)], yaṃ maṃ tvaṃ avacāsi – ‘ko nāma so, bhante, bhagavato dhammo, yena bhagavā sāvake vineti, yena bhagavatā sāvakā vinītā assāsappattā paṭijānanti ajjhāsayaṃ ādibrahmacariyan’ti. Iti kho taṃ, nigrodha, ṭhānaṃ uttaritarañca paṇītatarañca, yenāhaṃ sāvake vinemi, yena mayā sāvakā vinītā assāsappattā paṭijānanti ajjhāsayaṃ ādibrahmacariyan”ti.

Evaṃ vutte, te paribbājakā unnādino uccāsaddamahāsaddā ahesuṃ – “ettha mayaṃ anassāma sācariyakā, na mayaṃ ito bhiyyo uttaritaraṃ pajānāmā”ti.

Nigrodhassa pajjhāyanaṃ

75. Yadā aññāsi sandhāno gahapati – “aññadatthu kho dānime aññatitthiyā paribbājakā bhagavato bhāsitaṃ sussūsanti, sotaṃ odahanti, aññācittaṃ upaṭṭhāpentī”ti. Atha [atha naṃ (ka.)] nigrodhaṃ paribbājakaṃ etadavoca – “iti kho, bhante nigrodha, yaṃ maṃ tvaṃ avacāsi – ‘yagghe, gahapati, jāneyyāsi, kena samaṇo gotamo saddhiṃ sallapati, kena sākacchaṃ samāpajjati, kena paññāveyyattiyaṃ samāpajjati, suññāgārahatā samaṇassa gotamassa paññā, aparisāvacaro samaṇo gotamo nālaṃ sallāpāya, so antamantāneva sevati; seyyathāpi nāma gokāṇā pariyantacārinī antamantāneva sevati. Evameva suññāgārahatā samaṇassa gotamassa paññā, aparisāvacaro samaṇo gotamo nālaṃ sallāpāya; so antamantāneva sevati; iṅgha, gahapati, samaṇo gotamo imaṃ parisaṃ āgaccheyya, ekapañheneva naṃ saṃsādeyyāma, tucchakumbhīva naṃ maññe orodheyyāmā’ti. Ayaṃ kho so, bhante, bhagavā arahaṃ sammāsambuddho idhānuppatto, aparisāvacaraṃ pana naṃ karotha, gokāṇaṃ pariyantacāriniṃ karotha, ekapañheneva naṃ saṃsādetha, tucchakumbhīva naṃ orodhethā”ti. Evaṃ vutte, nigrodho paribbājako tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.

76. Atha kho bhagavā nigrodhaṃ paribbājakaṃ tuṇhībhūtaṃ maṅkubhūtaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā nigrodhaṃ paribbājakaṃ etadavoca – “saccaṃ kira, nigrodha, bhāsitā te esā vācā”ti? “Saccaṃ, bhante, bhāsitā me esā vācā, yathābālena yathāmūḷhena yathāakusalenā”ti. “Taṃ kiṃ maññasi, nigrodha. Kinti te sutaṃ paribbājakānaṃ vuḍḍhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ – ‘ye te ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, evaṃ su te bhagavanto saṃgamma samāgamma unnādino uccāsaddamahāsaddā anekavihitaṃ tiracchānakathaṃ anuyuttā viharanti. Seyyathidaṃ – rājakathaṃ corakathaṃ…pe… itibhavābhavakathaṃ iti vā. Seyyathāpi tvaṃ etarahi sācariyako. Udāhu, evaṃ su te bhagavanto araññavanapatthāni pantāni senāsanāni paṭisevanti appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni, seyyathāpāhaṃ etarahī’ti.

“Sutaṃ metaṃ, bhante. Paribbājakānaṃ vuḍḍhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ – ‘ye te ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, na evaṃ su [nāssu (sī. pī.)] te bhagavanto saṃgamma samāgamma unnādino uccāsaddamahāsaddā anekavihitaṃ tiracchānakathaṃ anuyuttā viharanti. Seyyathidaṃ – rājakathaṃ corakathaṃ…pe… itibhavābhavakathaṃ iti vā, seyyathāpāhaṃ etarahi sācariyako. Evaṃ su te bhagavanto araññavanapatthāni pantāni senāsanāni paṭisevanti appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni, seyyathāpi bhagavā etarahī’”ti.

“Tassa te, nigrodha, viññussa sato mahallakassa na etadahosi – ‘buddho so bhagavā bodhāya dhammaṃ deseti, danto so bhagavā damathāya dhammaṃ deseti, santo so bhagavā samathāya dhammaṃ deseti, tiṇṇo so bhagavā taraṇāya dhammaṃ deseti, parinibbuto so bhagavā parinibbānāya dhammaṃ desetī’”ti?

Brahmacariyapariyosānasacchikiriyā

77. Evaṃ vutte, nigrodho paribbājako bhagavantaṃ etadavoca – “accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yvāhaṃ evaṃ bhagavantaṃ avacāsiṃ. Tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā”ti. “Taggha tvaṃ [taṃ (sī. syā. pī.)], nigrodha, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yo maṃ tvaṃ evaṃ avacāsi. Yato ca kho tvaṃ, nigrodha, accayaṃ accayato disvā yathādhammaṃ paṭikarosi, taṃ te mayaṃ paṭiggaṇhāma. Vuddhi hesā, nigrodha, ariyassa vinaye, yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti āyatiṃ saṃvaraṃ āpajjati. Ahaṃ kho pana, nigrodha, evaṃ vadāmi –

‘Etu viññū puriso asaṭho amāyāvī ujujātiko, ahamanusāsāmi ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā [yathānusiṭṭhaṃ (?)] paṭipajjamāno, yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati sattavassāni. Tiṭṭhantu, nigrodha, satta vassāni. Etu viññū puriso asaṭho amāyāvī ujujātiko, ahamanusāsāmi ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamāno, yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati cha vassāni. Pañca vassāni… cattāri vassāni… tīṇi vassāni… dve vassāni… ekaṃ vassaṃ. Tiṭṭhatu, nigrodha, ekaṃ vassaṃ. Etu viññū puriso asaṭho amāyāvī ujujātiko ahamanusāsāmi ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamāno, yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati satta māsāni. Tiṭṭhantu, nigrodha, satta māsāni… cha māsāni… pañca māsāni … cattāri māsāni… tīṇi māsāni… dve māsāni… ekaṃ māsaṃ… aḍḍhamāsaṃ. Tiṭṭhatu, nigrodha, aḍḍhamāso. Etu viññū puriso asaṭho amāyāvī ujujātiko, ahamanusāsāmi ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamāno, yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati sattāhaṃ’.

Paribbājakānaṃ pajjhāyanaṃ

78. “Siyā kho pana te, nigrodha, evamassa – ‘antevāsikamyatā no samaṇo gotamo evamāhā’ti. Na kho panetaṃ, nigrodha, evaṃ daṭṭhabbaṃ. Yo eva vo [te (sī. syā.)] ācariyo, so eva vo ācariyo hotu. Siyā kho pana te, nigrodha, evamassa – ‘uddesā no cāvetukāmo samaṇo gotamo evamāhā’ti. Na kho panetaṃ, nigrodha, evaṃ daṭṭhabbaṃ. Yo eva vo uddeso so eva vo uddeso hotu. Siyā kho pana te, nigrodha, evamassa – ‘ājīvā no cāvetukāmo samaṇo gotamo evamāhā’ti. Na kho panetaṃ, nigrodha, evaṃ daṭṭhabbaṃ. Yo eva vo ājīvo, so eva vo ājīvo hotu. Siyā kho pana te, nigrodha, evamassa – ‘ye no dhammā akusalā akusalasaṅkhātā sācariyakānaṃ, tesu patiṭṭhāpetukāmo samaṇo gotamo evamāhā’ti. Na kho panetaṃ, nigrodha, evaṃ daṭṭhabbaṃ. Akusalā ceva vo te dhammā [vodhammā (ka.), te dhammā (syā.)] hontu akusalasaṅkhātā ca sācariyakānaṃ. Siyā kho pana te, nigrodha, evamassa – ‘ye no dhammā kusalā kusalasaṅkhātā sācariyakānaṃ, tehi vivecetukāmo samaṇo gotamo evamāhā’ti. Na kho panetaṃ, nigrodha, evaṃ daṭṭhabbaṃ. Kusalā ceva vo te dhammā hontu kusalasaṅkhātā ca sācariyakānaṃ. Iti khvāhaṃ, nigrodha, neva antevāsikamyatā evaṃ vadāmi, napi uddesā cāvetukāmo evaṃ vadāmi, napi ājīvā cāvetukāmo evaṃ vadāmi, napi ye vo dhammā [napi ye kho dhammā (sī.), napi ye te dhammā (syā.), napi ye ca vo dhammā (ka.)] akusalā akusalasaṅkhātā sācariyakānaṃ, tesu patiṭṭhāpetukāmo evaṃ vadāmi, napi ye vo dhammā [napi ye kho dhammā (sī.), napi ye te dhammā (syā.), napi ye ca vo dhammā (ka.)] kusalā kusalasaṅkhātā sācariyakānaṃ, tehi vivecetukāmo evaṃ vadāmi. Santi ca kho, nigrodha, akusalā dhammā appahīnā saṃkilesikā ponobbhavikā [ponobhavikā (ka.)] sadarā [saddarā (pī. ka.), sadarathā (syā. ka.)] dukkhavipākā āyatiṃ jātijarāmaraṇiyā, yesāhaṃ pahānāya dhammaṃ desemi. Yathāpaṭipannānaṃ vo saṃkilesikā dhammā pahīyissanti, vodānīyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā”ti.

79. Evaṃ vutte, te paribbājakā tuṇhībhūtā maṅkubhūtā pattakkhandhā adhomukhā pajjhāyantā appaṭibhānā nisīdiṃsu yathā taṃ mārena pariyuṭṭhitacittā. Atha kho bhagavato etadahosi – “sabbe pime moghapurisā phuṭṭhā pāpimatā. Yatra hi nāma ekassapi na evaṃ bhavissati – ‘handa mayaṃ aññāṇatthampi samaṇe gotame brahmacariyaṃ carāma, kiṃ karissati sattāho’”ti? Atha kho bhagavā udumbarikāya paribbājakārāme sīhanādaṃ naditvā vehāsaṃ abbhuggantvā gijjhakūṭe pabbate paccupaṭṭhāsi [paccuṭṭhāsi (sī. syā. pī.)]. Sandhāno pana gahapati tāvadeva rājagahaṃ pāvisīti.

Udumbarikasuttaṃ niṭṭhitaṃ dutiyaṃ.

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二五 优昙婆罗狮子吼经

我是这样听说的。

一 那时，世尊住在王舍城的耆阇窟山。当时，有一位名叫尼俱陀的游方者，经常和大约三百名（原为三千，巴利文为三百）游方者一起，住在优昙婆罗游方者园。那时，又有一位名叫散陀那的居士，白天从王舍城出来，想去拜访世尊。这时，散陀那居士心想：“现在去拜访世尊还不是时候，世尊正在静室禅定思惟。现在也不是拜访可敬的比丘们的时候，可敬的比丘们也正在静室禅定思惟。我不如去优昙婆罗游方者园，拜访尼俱陀游方者吧。”于是，散陀那居士就前往优昙婆罗游方者园，去拜访尼俱陀游方者。

二 那时，尼俱陀游方者正和众多游方者坐在一起，大声喧哗，谈论着各种无关解脱的无益论说，例如：谈论国王，谈论盗贼，谈论大臣，谈论军队；谈论恐怖，谈论战争；谈论食物，谈论饮料，谈论衣服，谈论卧具，谈论花环，谈论香料；谈论亲属，谈论车乘，谈论村落，谈论乡镇，谈论城市，谈论国土；谈论女人，谈论英雄，谈论街道，谈论井边；谈论祖先，谈论各种杂事；谈论世界起源，谈论海洋起源……像这样谈论着存在或不存在的话题。

三 尼俱陀游方者远远看见散陀那居士走来，便告诫他的弟子们说：“各位请安静，不要出声。沙门乔达摩的弟子散陀那居士来了。沙门乔达摩的弟子中，那些住在王舍城的在家白衣居士里，这位散陀那居士是其中之一。这些尊者喜爱寂静，修习于寂静，赞美寂静。他如果知道这里是个安静的团体，也许会认为值得前来拜访。”听了这话，那些游方者们都安静了下来。

四 这时，散陀那居士来到尼俱陀游方者那里，和尼俱陀游方者互相问候，说了些客气和值得记忆的话后，在一旁坐下。坐定后，散陀那居士对尼俱陀游方者说：

“贤者！这些其他学派的外道游方者们，聚集在一起时，总是大声喧哗，谈论各种无关解脱的无益论说：谈论国王……等等……像这样谈论着存在或不存在的话题。然而，与此相反，那位世尊却喜爱森林树下、偏僻远离人群的住处，他选择的是安静、无噪音、远离尘嚣、适合独处禅思的地方。”

五 听了这话，尼俱陀游方者回答散陀那居士说：

“那么，居士！你可知沙门乔达摩和谁交谈？和谁讨论？让谁获得智慧和理解呢？沙门乔达摩的智慧被空寂（的环境）所毁坏，沙门乔达摩不适应于大众集会，不善于言谈。他总是固守一边，就像瞎了一只眼的牛总是沿着边缘走一样。正是这样，沙门乔达摩的智慧被空寂（的环境）所毁坏；他不适应于大众集会；不善于言谈。他总是固守一边。来吧，居士！如果沙门乔达摩来到这个集会，我们只要一个问题就能让他哑口无言，我们认为能像压倒一个空罐子一样驳倒他。”

六 世尊以清净超人的天耳，听到了散陀那居士和尼俱陀游方者之间的这段对话。于是，世尊从耆阇窟山下来，去到须摩伽陀河岸的喂孔雀处；到了之后，就在须摩伽陀河岸喂孔雀处的空地上经行。尼俱陀游方者看见世尊在须摩伽陀河岸喂孔雀处的空地上经行，便告诫他的弟子们说：

“各位请安静！不要出声。那位沙门乔达摩正在须摩伽陀河岸喂孔雀处的空地上经行。那位尊者的确喜爱寂静，赞美寂静。他如果知道这是个安静的团体，也许会认为值得前来拜访。如果沙门乔达摩来到这个集会，我们就问他这个问题：‘尊者，世尊是依据什么法来教导弟子？通过您的教导，弟子们得到安心，明了了梵行的根本意趣，是基于什么法呢？’”

听了这话，那些游方者们都安静了下来。

七 这时，世尊来到尼俱陀游方者那里。尼俱陀游方者对世尊说：

“欢迎世尊！世尊，欢迎您！世尊，您很久没来了，这次终于有机会前来。世尊，请坐，这里有为您准备好的座位。”

世尊在准备好的座位上坐下。尼俱陀游方者也拿了一个较低的座位，在一旁坐下。世尊对坐在一旁的尼俱陀游方者说：“尼俱陀，你们刚才聚在这里谈论什么呢？你们中断的是什么话题？”

听了这话，尼俱陀回答世尊说：

“尊者，我们刚才看见世尊在须摩伽陀河岸喂孔雀处的空地上经行，看到后就这样互相说道：‘如果沙门乔达摩来到这个集会，我们就问他这个问题：“尊者，世尊是依据什么法来教导弟子？通过您的教导，弟子们得到安心，明了了梵行的根本意趣，是基于什么法呢？”’尊者，这就是我们中断的话题；这时世尊就到了。”

“尼俱陀，我依据什么法教导弟子，通过我的教导，弟子们得到安心，明了梵行的根本意趣，这一点，对于持有不同见解、不同信受、不同意乐、不同修行、不同导师的人来说，是难以理解的。来吧，尼俱陀，你可以就你自己的学说，问我关于苦行的问题：‘尊者，怎样算是苦行得以圆满？怎样算是不圆满呢？’”

听了这话，那些游方者们大声喧哗起来，说道：“稀有啊！真是奇妙啊！沙门乔达摩真是大神通、大威力，竟然搁置自己的论点，而邀请对方就对方的论点来发问！”

八 这时，尼俱陀游方者让那些游方者安静下来，然后对世尊说：

“尊者，我们是宣说苦行主义、以苦行为核心、坚持苦行而住的。尊者，怎样算是苦行得以圆满？怎样算是不圆满呢？”

“尼俱陀，在此，有苦行者不穿衣服，行为放荡，饭后舔手；别人邀请‘请来！’他不接受，邀请‘请停下！’他也不接受；不接受别人特意带来的食物，不接受特意为他准备的食物，不接受别人（用餐时）的邀请；他不从罐口或碗口接取食物；他不接受放在门槛间、木棒间、杵臼间的食物；两人同食时不接受（其中一人单独给的）；不接受孕妇、哺乳期妇女、与男性有关系的妇女所给的食物；不接受约定施舍处的食物；不接受有狗站立处、苍蝇聚集处的食物；他不吃鱼，不吃肉，不饮酒，不喝米酒，不喝酸粥。他或者只到一家乞食，吃一口饭；或者到两家乞食，吃两口饭；…或者到七家乞食，吃七口饭。他或者依靠一份布施维生，或者依靠两份布施维生，…或者依靠七份布施维生；他或者一天吃一顿饭，或者两天吃一顿饭，…或者七天吃一顿饭，像这样，乃至于从事半月吃一顿饭的定期食量修行。他或者只吃蔬菜，或者只吃稗子，或者只吃野米，或者只吃碎米，或者只吃hata草，或者只吃米糠，或者只吃米汤，或者只吃麻屑，或者只吃草，或者只吃牛粪；他依靠森林中的根和果实维生，吃自然掉落的果实。他或者穿麻衣，或者穿粗麻衣，或者穿裹尸布，或者穿粪扫衣，或者穿tiriṭa树皮衣，或者穿羚羊皮衣，或者穿羚羊皮条编织的衣服，或者穿（吉祥）草衣，或者穿树皮衣，或者穿木片衣，或者穿毛发编织的毯子，或者穿马毛编织的毯子，或者穿猫头鹰羽毛编织的衣物。他或者是拔除须发者，致力于拔除须发的修行；他或者是常站立者，拒绝坐下；他或者是常蹲踞者，致力于蹲踞的精进；他或者是卧于荆棘上者，在荆棘铺上睡觉；他也睡在木板上；他也睡在光秃的地上；他也只以身体的一侧着地睡觉，满身尘土；他或者是露天住者，随处而卧；他或者是食秽物者，致力于吃污秽食物的修行；他或者是不饮水者，致力于不饮水的修行；他或者是一天进行三次（到水边）沐浴者，致力于（早午晚）入水（净身）的修行。尼俱陀，你认为怎样？如果像这样，苦行算是圆满还是不圆满？”

“尊者，确实，像这样，苦行算是圆满，而不是不圆满。”

“尼俱陀，即使对于这样圆满的苦行，我也说它有多种杂染。”

九 “尊者，那么，世尊为何对这样圆满的苦行说它有多种杂染呢？”

“尼俱陀，在此，有苦行者修行苦行，他因为那苦行而自我满足、心满意足。尼俱陀，苦行者修行苦行，若他因为那苦行而自我满足、心满意足，这也是苦行者的杂染。

再者，尼俱陀，有苦行者修行苦行，他因为那苦行而抬高自己，贬低他人。尼俱陀，苦行者修行苦行，若他因为那苦行而抬高自己，贬低他人，这也是苦行者的杂染。

再者，尼俱陀，有苦行者修行苦行，他因为那苦行而沉迷、执着、放逸。尼俱陀，苦行者修行苦行，若他因为那苦行而沉迷、执着、放逸，这也是苦行者的杂染。

一〇 再者，尼俱陀，有苦行者修行苦行，他因为那苦行而获得利养、恭敬、名声，他因为那利养、恭敬、名声而自我满足、心满意足。尼俱陀，苦行者修行苦行…获得利养、恭敬、名声，若他因为那利养、恭敬、名声而自我满足、心满意足，这也是苦行者的杂染。

再者，尼俱陀，有苦行者修行苦行…获得利养、恭敬、名声，他因为那利养、恭敬、名声而抬高自己，贬低他人。…这也是苦行者的杂染。

再者，尼俱陀，有苦行者修行苦行…获得利养、恭敬、名声，他因为那利养、恭敬、名声而沉迷、执着、放逸。…这也是苦行者的杂染。

一〇 再者，尼俱陀，有苦行者修行苦行，对食物起分别心——‘这个我喜欢，那个我不喜欢’。他对他不喜欢的食物，带着厌恶舍弃；而对他喜欢的食物，则贪婪、沉迷、深陷其中地食用，看不见其中的过患，不了解出离（的智慧）。…这也是苦行者的杂染。

再者，尼俱陀，有苦行者修行苦行，是出于对利养、恭敬、名声的渴望——（心里想着：）‘国王们、大臣们、刹帝利们、婆罗门们、居士们、外道们会恭敬我’。…这也是苦行者的杂染。

一一 再者，尼俱陀，有苦行者轻蔑其他的沙门或婆罗门，说：‘这个生活优裕的人算什么，什么都吃！比如根种子、茎种子、节种子、芽种子，还有第五类的谷类种子，简直就像用牙齿在磨的石磨子，还自称是沙门！’…这也是苦行者的杂染。

再者，尼俱陀，有苦行者看见其他的沙门或婆罗门在俗家受到恭敬、尊重、尊敬、供养。看到后，他心里这样想：‘这个生活优裕的人，在俗家受到恭敬、尊重、尊敬、供养。而我这个苦行者，过着粗劣的生活，在俗家却得不到恭敬、尊重、尊敬、供养！’像这样，他对俗家生起了嫉妒和悭吝。…这也是苦行者的杂染。

一二 再者，尼俱陀，有苦行者常坐在引人注目的地方（如十字路口）。…这也是苦行者的杂染。

再者，尼俱陀，有苦行者在俗家面前隐藏自己的真实意图，暗示说：‘这也是我的苦行之一，那也是我的苦行之一’。…这也是苦行者的杂染。

再者，尼俱陀，有苦行者做某些隐瞒的事情。当被问到：‘你喜欢这个吗？’时，他不喜欢却说：‘喜欢’；或者喜欢却说：‘不喜欢’。像这样，他明知故犯地说谎。…这也是苦行者的杂染。

再者，尼俱陀，有苦行者对如来或如来弟子说法时，对其中应予认可的合理之处，不予认可。…这也是苦行者的杂染。

一三 再者，尼俱陀，有苦行者易怒、怀恨。尼俱陀，苦行者若易怒、怀恨，这也是苦行者的杂染。

再者，尼俱陀，有苦行者虚伪、顽固…嫉妒、悭吝…狡猾、谄媚…固执、傲慢…有恶欲，被恶欲所控制…持有邪见，固守极端见解…执着自己的见解，紧抓不放，难以舍弃。尼俱陀，苦行者若执着自己的见解，紧抓不放，难以舍弃，这也是苦行者的杂染。

尼俱陀，你认为怎样？这些苦行是杂染还是非杂染？”

“尊者，这些确实是苦行的杂染，而非非杂染。尊者，很有可能，这里的某个苦行者具足所有这些杂染；更何况具足其中一种或几种呢？”

一三 “尼俱陀，在此，有苦行者修行苦行，他因为那苦行而不自我满足、不心满意足。尼俱陀，苦行者修行苦行，若他因为那苦行而不自我满足、不心满意足，这样，他在这方面是清净的。

再者，尼俱陀，有苦行者修行苦行，他因为那苦行而不抬高自己，不贬低他人。…这样，他在这方面是清净的。

再者，尼俱陀，有苦行者修行苦行，他因为那苦行而不沉迷、不执着、不放逸。…这样，他在这方面是清净的。

一四 再者，尼俱陀，有苦行者修行苦行…获得利养、恭敬、名声，他因为那利养、恭敬、名声而不自我满足、不心满意足。…这样，他在这方面是清净的。

再者，尼俱陀，有苦行者修行苦行…获得利养、恭敬、名声，他因为那利养、恭敬、名声而不抬高自己，不贬低他人。…这样，他在这方面是清净的。

再者，尼俱陀，有苦行者修行苦行…获得利养、恭敬、名声，他因为那利养、恭敬、名声而不沉迷、不执着、不放逸。…这样，他在这方面是清净的。

一五 再者，尼俱陀，有苦行者对食物不起分别心——‘这个我喜欢，那个我不喜欢’。他对他不喜欢的食物，不带厌恶地舍弃；而对他喜欢的食物，则不贪婪、不沉迷、不深陷其中地食用，看见其中的过患，了知出离（的智慧）。…这样，他在这方面是清净的。

再者，尼俱陀，有苦行者修行苦行，不是出于对利养、恭敬、名声的渴望——（心里不想着：）‘国王们、大臣们、刹帝利们、婆罗门们、居士们、外道们会恭敬我’。…这样，他在这方面是清净的。

一六 再者，尼俱陀，有苦行者不轻蔑其他的沙门或婆罗门，（不说：）‘这个生活优裕的人算什么，什么都吃！比如根种子、茎种子、节种子、芽种子，还有第五类的谷类种子，简直就像用牙齿在磨的石磨子，还自称是沙门！’…这样，他在这方面是清净的。

再者，尼俱陀，有苦行者看见其他的沙门或婆罗门在俗家受到恭敬、尊重、尊敬、供养。看到后，他心里不这样想：‘这个生活优裕的人，在俗家受到恭敬、尊重、尊敬、供养。而我这个苦行者，过着粗劣的生活，在俗家却得不到恭敬、尊重、尊敬、供养！’像这样，他对俗家不生起嫉妒和悭吝。…这样，他在这方面是清净的。

一七 再者，尼俱陀，有苦行者不常坐在引人注目的地方。…这样，他在这方面是清净的。

再者，尼俱陀，有苦行者不在俗家面前隐藏自己的真实意图，（不暗示说：）‘这也是我的苦行之一，那也是我的苦行之一’。…这样，他在这方面是清净的。

再者，尼俱陀，有苦行者不做任何隐瞒的事情。当被问到：‘你喜欢这个吗？’时，他不喜欢就说：‘不喜欢’；喜欢就说：‘喜欢’。像这样，他不故意说谎。…这样，他在这方面是清净的。

一八 再者，尼俱陀，有苦行者对如来或如来弟子说法时，对其中存在的、应予认可的合理之处，予以认可。…这样，他在这方面是清净的。

一九 再者，尼俱陀，有苦行者不愤怒、不怀恨。尼俱陀，苦行者若不愤怒、不怀恨，这样，他在这方面是清净的。

再者，尼俱陀，有苦行者不虚伪、不顽固…不嫉妒、不悭吝…不狡猾、不谄媚…不固执、不傲慢…没有恶欲，不被恶欲所控制…不持有邪见，不固守极端见解…不执着自己的见解，不紧抓不放，容易舍弃。尼俱陀，苦行者若不执着自己的见解，不紧抓不放，容易舍弃，这样，他在这方面是清净的。

尼俱陀，你认为怎样？如果像这样，苦行算是清净还是不清净？”

“尊者，确实，像这样，苦行算是清净，而非不清净，达到了顶端和核心。”

“不，尼俱陀，这样苦行还没有达到顶端和核心；而只是达到了表皮而已。”

二〇 “尊者，那么，要达到什么程度，苦行才算是达到了顶端和核心呢？善哉！尊者，愿世尊引导我，使我的苦行达到顶端，达到核心！”

“尼俱陀，在此，有苦行者守护四种禁戒。尼俱陀，苦行者如何守护四种禁戒呢？尼俱陀，在此，有苦行者自己不杀生，不教唆他人杀生，不同意他人杀生；自己不偷盗，不教唆他人偷盗，不同意他人偷盗；自己不说谎，不教唆他人说谎，不同意他人说谎；自己不希求未来的果报，不教唆他人希求未来的果报，不同意他人希求未来的果报。尼俱陀，像这样，苦行者守护着四种禁戒。

尼俱陀，当苦行者像这样守护四种禁戒时，这有助于他的苦行。他会进步而不会退转。他乐于前往寂静的住处：森林、树下、山（地）、峡谷、岩洞、墓地、丛林深处、露天场所、草堆。他乞食完毕，吃过饭后，便结跏趺坐，保持身体正直，将正念专注于面前。他舍弃世间的贪欲，以离贪之心安住，净化自心，使之脱离贪欲；他舍弃瞋恚与恶意，以无瞋之心安住，慈悯一切众生，净化自心，使之脱离瞋恚与恶意；他舍弃昏沉睡眠，以远离昏沉睡眠之心安住，保持光明想，具足正念正知，净化自心，使之脱离昏沉睡眠；他舍弃掉举追悔，以不掉举之心安住，内心寂静，净化自心，使之脱离掉举追悔；他舍弃疑惑，以超越疑惑之心安住，对于善法不再犹豫不决，净化自心，使之脱离疑惑。

二一 他像这样舍弃了这五种覆盖（心智）的障碍，即内心的杂染、令智慧衰弱的因素之后，便以充满慈爱的心遍满一个方向而住，同样地（遍满）第二个方向，第三个方向，第四个方向。像这样，向上、向下、横向、遍及一切处，以包含整个世界的心，以广大、无量、无怨、无害的慈心遍满而住。以充满悲悯的心…以充满喜悦的心…以充满舍离的心遍满一个方向而住，同样地（遍满）第二个方向，第三个方向，第四个方向。像这样，向上、向下、横向、遍及一切处，以包含整个世界的心，以广大、无量、无怨、无害的舍心遍满而住。

尼俱陀，你认为怎样？如果像这样，苦行算是清净还是不清净？”

“尊者，确实，像这样，苦行算是清净，而非不清净，达到了顶端和核心。”

“不，尼俱陀，这样苦行还没有达到顶端和核心；而只是达到了树皮而已。”

二二 “尊者，那么，要达到什么程度，苦行才算是达到了顶端和核心呢？善哉！尊者，愿世尊引导我，使我的苦行达到顶端，达到核心！”

“尼俱陀，在此，有苦行者守护四种禁戒。尼俱陀，苦行者如何守护四种禁戒呢？…（如前述）…尼俱陀，当苦行者像这样守护四种禁戒时，这有助于他的苦行。他会进步而不会退转。他乐于前往寂静的住处…（如前述）…他像这样舍弃了这五种覆盖（心智）的障碍…之后…以充满舍离的心…遍满而住。他回忆起自己无数的过去生，例如：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、一百生、一千生、十万生，许多世界的成劫，许多世界的坏劫，许多世界的成坏劫——‘在某处我曾是这样的姓名、这样的家族、这样的相貌、吃这样的食物、感受这样的苦乐、有这样的寿命极限；我从那里死后，生到另一处；在那里我又曾是这样的姓名、这样的家族、这样的相貌、吃这样的食物、感受这样的苦乐、有这样的寿命极限；我从那里死后，生到这里来。’像这样，他回忆起无数过去生的种种样貌和细节。

尼俱陀，你认为怎样？如果像这样，苦行算是清净还是不清净？”

“尊者，确实，像这样，苦行算是清净，而非不清净，达到了顶端和核心。”

“不，尼俱陀，这样苦行还没有达到顶端和核心；而只是达到了软木层而已。”

二三 “尊者，那么，要达到什么程度，苦行才算是达到了顶端和核心呢？善哉！尊者，愿世尊引导我，使我的苦行达到顶端，达到核心！”

“尼俱陀，在此，有苦行者守护四种禁戒。尼俱陀，苦行者如何守护四种禁戒呢？…（如前述）…当苦行者像这样守护四种禁戒时…他回忆起无数过去生的种种样貌和细节。他以清净超人的天眼，看见众生死去和再生，了知他们卑贱或高贵、丑陋或美丽、往生善趣或恶趣，都 sesuai dengan 业力：‘唉，这些众生因身恶行、语恶行、意恶行，诽谤圣者，持有邪见，造作邪见之业，他们身坏命终之后，投生到苦界、恶趣、堕处、地狱。唉，而这些众生因身善行、语善行、意善行，不诽谤圣者，持有正见，造作正见之业，他们身坏命终之后，投生到善趣、天界。’像这样，他以清净超人的天眼，看见众生死去和再生，了知他们卑贱或高贵、丑陋或美丽、往生善趣或恶趣，都 sesuai dengan 业力。

尼俱陀，你认为怎样？如果像这样，苦行算是清净还是不清净？”

“尊者，确实，像这样，苦行算是清净，而非不清净，达到了顶端和核心。”

二四 “尼俱陀，达到这个程度，苦行才算是达到了顶端和核心。所以，尼俱陀，你之前问我：‘尊者，世尊是依据什么法来教导弟子？通过您的教导，弟子们得到安心，明了了梵行的根本意趣，是基于什么法？’尼俱陀，这正是我用来教导弟子的、更高超、更殊胜的法门，通过我的教导，弟子们得到安心，明了了梵行的根本意趣。”

听了这话，那些游方者们大声喧哗起来，说道：“这样一来，我们和我们的老师都失败了！我们不知道比这更高超的法了！”

二五 这时，散陀那居士知道这些持不同见解的游方者们，现在正专注倾听世尊所说的话，侧耳倾听，并且真正生起了理解之心，于是他对尼俱陀游方者说：

“那么，贤者尼俱陀！就像你之前对我说的：‘居士！你可知沙门乔达摩和谁交谈？和谁讨论？让谁获得智慧和理解呢？沙门乔达摩的智慧被空寂（的环境）所毁坏，沙门乔达摩不适应于大众集会，不善于言谈。他总是固守一边；就像瞎了一只眼的牛总是沿着边缘走一样，沙门乔达摩的智慧被空寂（的环境）所毁坏，不适应于大众集会，不善于言谈，他总是固守一边。居士！如果沙门乔达摩来到这个集会，我们只要一个问题就能让他哑口无言，我们认为能像压倒一个空罐子一样驳倒他。’贤者！现在，那位世尊、阿罗汉、正等觉者已经来到这里了，你们说他不适应于大众集会，像瞎了一只眼的牛总是沿着边缘走，那就用一个问题让他哑口无言，像压倒空罐子一样驳倒他吧！”

听了这话，尼俱陀游方者沉默羞愧，低头垂肩，脸面朝下，沮丧地坐着，无言以对。

二六 这时，世尊看到尼俱陀游方者沉默羞愧、低头垂肩、脸面朝下、沮丧、无言以对的样子，便对尼俱陀游方者说：

“尼俱陀！你真的说了那些话吗？”

“尊者！是真的，我确实说了那些话，那是我像愚人一样、像无知者一样、像不善者一样说的。”

“尼俱陀！你认为怎样？你难道没有听那些年长、耆宿的游方者，你们老师的老师说起过：‘过去的那些阿罗汉、正等觉者们，他们是否也像你和你的老师现在这样，聚在一起大声喧哗，谈论着各种无关解脱的无益论说？例如：谈论国王、谈论盗贼……等等……像这样谈论着存在或不存在的话题？还是说，那些世尊们如同我现在这样，乐于前往森林树下、偏僻远离人群的住处，选择安静、无噪音、远离尘嚣、适合独处禅思的地方居住呢？’”

“尊者，我听那些年长、耆宿的游方者，我们老师的老师说过：‘过去的那些阿罗汉、正等觉者们，他们不曾像我和我的老师现在这样，聚在一起大声喧哗，谈论着各种无关解脱的无益论说。例如：谈论国王、谈论盗贼……等等……像这样谈论着存在或不存在的话题。’我听说的是：那些世尊们如同世尊您现在这样，乐于前往森林树下、偏僻远离人群的住处，选择安静、无噪音、远离尘嚣、适合独处禅思的地方居住。”

“尼俱陀！你作为一个有智慧、年长的人，难道就没有想到：‘那位世尊是觉悟者，他宣说导向觉悟的法；那位世尊是已调伏者，他宣说导向调伏的法；那位世尊是寂静者，他宣说导向寂静的法；那位世尊是已度脱者，他宣说导向度脱的法；那位世尊是已般涅槃者，他宣说导向般涅槃的法。’吗？”

二七 听了这话，尼俱陀游方者对世尊说：

“尊者！过错征服了我，我竟如此愚痴、如此糊涂、如此不善，说了那样的话冒犯世尊。尊者，我承认过错就是过错，愿世尊接受我的忏悔，以便我将来防护！”

“确实，尼俱陀，过错征服了你，使你像愚人一样、像无知者一样、像不善者一样，说了那样的话冒犯我。然而，尼俱陀，因为你认识到过错就是过错，并如法地忏悔，我们接受你的忏悔。尼俱陀！凡是认识到过错就是过错，并如法地忏悔，将来约束自己的人，这在圣者的律中就是进步。尼俱陀！我这样说：

‘来吧，有智慧、不奸诈、不虚伪、正直的人，我来教导他，我为他说法。他若依照教导去实践，就能在七年内，就在现世，亲身证知、实证、达成并安住于这无上梵行的终极目标——良家子弟正是为了这个目标而正确地从在家而出家。尼俱陀！且不说七年。来吧，有智慧、不奸诈、不虚伪、正直的人，我来教导他，我为他说法。他若依照教导去实践，就能在六年内…五年内…四年内…三年内…二年内…一年内…就在现世，亲身证知、实证、达成并安住于这无上梵行的终极目标。尼俱陀！且不说一年。来吧，有智慧、不奸诈、不虚伪、正直的人，我来教导他，我为他说法。他若依照教导去实践，就能在七个月内…六个月内…五个月内…四个月内…三个月内…二个月内…一个月内…半个月内…就在现世，亲身证知、实证、达成并安住于这无上梵行的终极目标。尼俱陀！且不说半个月。来吧，有智慧、不奸诈、不虚伪、正直的人，我来教导他，我为他说法。他若依照教导去实践，就能在七天内，就在现世，亲身证知、实证、达成并安住于这无上梵行的终极目标。’”

二八 “尼俱陀！你或许会这样想：‘沙门乔达摩是为了夺取我们的弟子才这样说。’尼俱陀！不应该这样看。谁是你们的老师，就让他继续做你们的老师吧。尼俱陀！你或许会这样想：‘沙门乔达摩是为了让我们停止原有的教义才这样说。’尼俱陀！不应该这样看。你们原有的教义是什么，就让它继续是你们的教义吧。尼俱陀！你或许会这样想：‘沙门乔达摩是为了让我们改变原来的生活方式才这样说。’尼俱陀！不应该这样看。你们原来的生活方式是什么，就让它继续是你们的生活方式吧。尼俱陀！你或许会这样想：‘沙门乔达摩是为了让我们确信，我们老师认为不善的法就是不善的，才这样说。’尼俱陀！不应该这样看。那些你们老师认为是不善的法，就让它们继续是不善的吧。尼俱陀！你或许会这样想：‘沙门乔达摩是为了让我们舍弃那些我们老师认为是善的法，才这样说。’尼俱陀！不应该这样看。那些你们老师认为是善的法，就让它们继续是善的吧。尼俱陀！我这样说，既不是为了夺取你们的弟子，也不是为了让你们停止原有的教义，也不是为了让你们改变原来的生活方式，也不是为了让你们确信那些你们老师认为不善的法，也不是为了让你们舍弃那些你们老师认为是善的法。然而，尼俱陀，确实存在未断除的不善法，它们是导致杂染、带来再生、伴随苦恼、导致痛苦果报、引向未来生老死的因。我是为了断除这些而说法的。你们若依此修行，杂染法将被断除，清净法将增长，就在现世，你们将能亲身证知、实证、达成并安住于圆满和发达的智慧中。”

二九 听了这话，那些游方者们沉默羞愧，低头垂肩，脸面朝下，沮丧地坐着，无言以对，如同心被魔罗控制了一般。

这时，世尊心想：“所有这些愚人，都被邪恶者（魔罗）抓住了心。竟然没有一个人想到：‘来吧！让我们在沙门乔达摩这里修习梵行，（即使是为了了解）七天又能算什么呢？’”

于是，世尊在优昙婆罗游方者园作了狮子吼之后，上升到空中，回到了耆阇窟山。而散陀那居士也随即回到了王舍城。

优昙婆罗狮子吼经 第二 终

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.13 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【1】Dīghanikāya 长部经典 (DN 1-34, 1360)/《3》Pāthikavaggapāḷi 波梨品 (DN 24-34, 1-360)”

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【经名】 3. Cakkavattisutta 转轮圣王狮子吼经 (DN 26, 80-110)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Cakkavattisuttaṃ

Attadīpasaraṇatā

80. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā magadhesu viharati mātulāyaṃ. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhaddante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – “attadīpā, bhikkhave, viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā. Kathañca pana, bhikkhave, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Vedanāsu vedanānupassī…pe… citte cittānupassī…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Evaṃ kho, bhikkhave, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo.

“Gocare, bhikkhave, caratha sake pettike visaye. Gocare, bhikkhave, carataṃ sake pettike visaye na lacchati māro otāraṃ, na lacchati māro ārammaṇaṃ [āramaṇaṃ (?)]. Kusalānaṃ, bhikkhave, dhammānaṃ samādānahetu evamidaṃ puññaṃ pavaḍḍhati.

Daḷhanemicakkavattirājā

81. “Bhūtapubbaṃ, bhikkhave, rājā daḷhanemi nāma ahosi cakkavattī [cakkavatti (syā. pī.)] dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassimāni satta ratanāni ahesuṃ seyyathidaṃ – cakkaratanaṃu hatthiratanaṃ assaratanaṃ maṇiratanaṃ itthiratanaṃ gahapatiratanaṃ pariṇāyakaratanameva sattamaṃ. Parosahassaṃ kho panassa puttā ahesuṃ sūrā vīraṅgarūpā parasenappamaddanā. So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena [dhammena samena (syā. ka.)] abhivijiya ajjhāvasi.

82. “Atha kho, bhikkhave, rājā daḷhanemi bahunnaṃ vassānaṃ bahunnaṃ vassasatānaṃ bahunnaṃ vassasahassānaṃ accayena aññataraṃ purisaṃ āmantesi – ‘yadā tvaṃ, ambho purisa, passeyyāsi dibbaṃ cakkaratanaṃ osakkitaṃ ṭhānā cutaṃ, atha me āroceyyāsī’ti. ‘Evaṃ, devā’ti kho, bhikkhave, so puriso rañño daḷhanemissa paccassosi. Addasā kho, bhikkhave, so puriso bahunnaṃ vassānaṃ bahunnaṃ vassasatānaṃ bahunnaṃ vassasahassānaṃ accayena dibbaṃ cakkaratanaṃ osakkitaṃ ṭhānā cutaṃ, disvāna yena rājā daḷhanemi tenupasaṅkami; upasaṅkamitvā rājānaṃ daḷhanemiṃ etadavoca – ‘yagghe, deva, jāneyyāsi, dibbaṃ te cakkaratanaṃ osakkitaṃ ṭhānā cutan’ti. Atha kho, bhikkhave, rājā daḷhanemi jeṭṭhaputtaṃ kumāraṃ āmantāpetvā [āmantetvā (syā. ka.)] etadavoca – ‘dibbaṃ kira me, tāta kumāra, cakkaratanaṃ osakkitaṃ ṭhānā cutaṃ. Sutaṃ kho pana metaṃ – yassa rañño cakkavattissa dibbaṃ cakkaratanaṃ osakkati ṭhānā cavati, na dāni tena raññā ciraṃ jīvitabbaṃ hotīti. Bhuttā kho pana me mānusakā kāmā, samayo dāni me dibbe kāme pariyesituṃ. Ehi tvaṃ, tāta kumāra, imaṃ samuddapariyantaṃ pathaviṃ paṭipajja. Ahaṃ pana kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajissāmī’ti.

83. “Atha kho, bhikkhave, rājā daḷhanemi jeṭṭhaputtaṃ kumāraṃ sādhukaṃ rajje samanusāsitvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbaji. Sattāhapabbajite kho pana, bhikkhave, rājisimhi dibbaṃ cakkaratanaṃ antaradhāyi.

“Atha kho, bhikkhave, aññataro puriso yena rājā khattiyo muddhābhisitto [muddhāvasitto (sī. syā. pī.) evamuparipi] tenupasaṅkami; upasaṅkamitvā rājānaṃ khattiyaṃ muddhābhisittaṃ etadavoca – ‘yagghe, deva, jāneyyāsi, dibbaṃ cakkaratanaṃ antarahitan’ti. Atha kho, bhikkhave, rājā khattiyo muddhābhisitto dibbe cakkaratane antarahite anattamano ahosi, anattamanatañca paṭisaṃvedesi. So yena rājisi tenupasaṅkami; upasaṅkamitvā rājisiṃ etadavoca – ‘yagghe, deva, jāneyyāsi, dibbaṃ cakkaratanaṃ antarahitan’ti. Evaṃ vutte, bhikkhave, rājisi rājānaṃ khattiyaṃ muddhābhisittaṃ etadavoca – ‘mā kho tvaṃ, tāta, dibbe cakkaratane antarahite anattamano ahosi, mā anattamanatañca paṭisaṃvedesi, na hi te, tāta, dibbaṃ cakkaratanaṃ pettikaṃ dāyajjaṃ. Iṅgha tvaṃ, tāta, ariye cakkavattivatte vattāhi. Ṭhānaṃ kho panetaṃ vijjati, yaṃ te ariye cakkavattivatte vattamānassa tadahuposathe pannarase sīsaṃnhātassa [sīsaṃ nahātassa (sī. pī.), sīsanhātassa (syā.)] uposathikassa uparipāsādavaragatassa dibbaṃ cakkaratanaṃ pātubhavissati sahassāraṃ sanemikaṃ sanābhikaṃ sabbākāraparipūran’ti.

Cakkavattiariyavattaṃ

84. “‘Katamaṃ pana taṃ, deva, ariyaṃ cakkavattivattan’ti? ‘Tena hi tvaṃ, tāta, dhammaṃyeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto [garukaronto (sī. syā. pī.)] dhammaṃ mānento dhammaṃ pūjento dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahassu antojanasmiṃ balakāyasmiṃ khattiyesu anuyantesu [anuyuttesu (sī. pī.)] brāhmaṇagahapatikesu negamajānapadesu samaṇabrāhmaṇesu migapakkhīsu. Mā ca te, tāta, vijite adhammakāro pavattittha. Ye ca te, tāta, vijite adhanā assu, tesañca dhanamanuppadeyyāsi [dhanamanuppadajjeyyāsi (sī. syā. pī.)]. Ye ca te, tāta, vijite samaṇabrāhmaṇā madappamādā paṭiviratā khantisoracce niviṭṭhā ekamattānaṃ damenti, ekamattānaṃ samenti, ekamattānaṃ parinibbāpenti, te kālena kālaṃ upasaṅkamitvā paripuccheyyāsi pariggaṇheyyāsi – “kiṃ, bhante, kusalaṃ, kiṃ akusalaṃ, kiṃ sāvajjaṃ, kiṃ anavajjaṃ, kiṃ sevitabbaṃ, kiṃ na sevitabbaṃ, kiṃ me karīyamānaṃ dīgharattaṃ ahitāya dukkhāya assa, kiṃ vā pana me karīyamānaṃ dīgharattaṃ hitāya sukhāya assā”ti? Tesaṃ sutvā yaṃ akusalaṃ taṃ abhinivajjeyyāsi, yaṃ kusalaṃ taṃ samādāya vatteyyāsi. Idaṃ kho, tāta, taṃ ariyaṃ cakkavattivattan’ti.

Cakkaratanapātubhāvo

85. “‘Evaṃ, devā’ti kho, bhikkhave, rājā khattiyo muddhābhisitto rājisissa paṭissutvā ariye cakkavattivatte [ariyaṃ cakkavattivattaṃ (ka.)] vatti. Tassa ariye cakkavattivatte vattamānassa tadahuposathe pannarase sīsaṃnhātassa uposathikassa uparipāsādavaragatassa dibbaṃ cakkaratanaṃ pāturahosi sahassāraṃ sanemikaṃ sanābhikaṃ sabbākāraparipūraṃ. Disvāna rañño khattiyassa muddhābhisittassa etadahosi – ‘sutaṃ kho pana metaṃ – yassa rañño khattiyassa muddhābhisittassa tadahuposathe pannarase sīsaṃnhātassa uposathikassa uparipāsādavaragatassa dibbaṃ cakkaratanaṃ pātubhavati sahassāraṃ sanemikaṃ sanābhikaṃ sabbākāraparipūraṃ, so hoti rājā cakkavattī’ti. Assaṃ nu kho ahaṃ rājā cakkavattīti.

“Atha kho, bhikkhave, rājā khattiyo muddhābhisitto uṭṭhāyāsanā ekaṃsaṃ utarāsaṅgaṃ karitvā vāmena hatthena bhiṅkāraṃ gahetvā dakkhiṇena hatthena cakkaratanaṃ abbhukkiri – ‘pavattatu bhavaṃ cakkaratanaṃ, abhivijinātu bhavaṃ cakkaratanan’ti.

“Atha kho taṃ, bhikkhave, cakkaratanaṃ puratthimaṃ disaṃ pavatti, anvadeva rājā cakkavattī saddhiṃ caturaṅginiyā senāya. Yasmiṃ kho pana, bhikkhave, padese cakkaratanaṃ patiṭṭhāsi, tattha rājā cakkavattī vāsaṃ upagacchi saddhiṃ caturaṅginiyā senāya. Ye kho pana, bhikkhave, puratthimāya disāya paṭirājāno, te rājānaṃ cakkavattiṃ upasaṅkamitvā evamāhaṃsu – ‘ehi kho, mahārāja, svāgataṃ te [sāgataṃ (sī. pī.)] mahārāja, sakaṃ te, mahārāja, anusāsa, mahārājā’ti. Rājā cakkavattī evamāha – ‘pāṇo na hantabbo, adinnaṃ nādātabbaṃ, kāmesumicchā na caritabbā, musā na bhāsitabbā, majjaṃ na pātabbaṃ, yathābhuttañca bhuñjathā’ti. Ye kho pana, bhikkhave, puratthimāya disāya paṭirājāno, te rañño cakkavattissa anuyantā [anuyuttā (sī. pī.)] ahesuṃ.

86. “Atha kho taṃ, bhikkhave, cakkaratanaṃ puratthimaṃ samuddaṃ ajjhogāhetvā [ajjhogahetvā (sī. syā. pī.)] paccuttaritvā dakkhiṇaṃ disaṃ pavatti…pe… dakkhiṇaṃ samuddaṃ ajjhogāhetvā paccuttaritvā pacchimaṃ disaṃ pavatti, anvadeva rājā cakkavattī saddhiṃ caturaṅginiyā senāya. Yasmiṃ kho pana, bhikkhave, padese cakkaratanaṃ patiṭṭhāsi, tattha rājā cakkavattī vāsaṃ upagacchi saddhiṃ caturaṅginiyā senāya. Ye kho pana, bhikkhave, pacchimāya disāya paṭirājāno, te rājānaṃ cakkavattiṃ upasaṅkamitvā evamāhaṃsu – ‘ehi kho, mahārāja, svāgataṃ te, mahārāja, sakaṃ te, mahārāja, anusāsa, mahārājā’ti. Rājā cakkavattī evamāha – ‘pāṇo na hantabbo, adinnaṃ nādātabbaṃ, kāmesumicchā na caritabbā, musā na bhāsitabbā, majjaṃ na pātabbaṃ, yathābhuttañca bhuñjathā’ti. Ye kho pana, bhikkhave, pacchimāya disāya paṭirājāno, te rañño cakkavattissa anuyantā ahesuṃ.

87. “Atha kho taṃ, bhikkhave, cakkaratanaṃ pacchimaṃ samuddaṃ ajjhogāhetvā paccuttaritvā uttaraṃ disaṃ pavatti, anvadeva rājā cakkavattī saddhiṃ caturaṅginiyā senāya. Yasmiṃ kho pana, bhikkhave, padese cakkaratanaṃ patiṭṭhāsi, tattha rājā cakkavattī vāsaṃ upagacchi saddhiṃ caturaṅginiyā senāya. Ye kho pana, bhikkhave, uttarāya disāya paṭirājāno, te rājānaṃ cakkavattiṃ upasaṅkamitvā evamāhaṃsu – ‘ehi kho, mahārāja, svāgataṃ te, mahārāja, sakaṃ te, mahārāja, anusāsa, mahārājā’ti. Rājā cakkavattī evamāha – ‘pāṇo na hantabbo, adinnaṃ nādātabbaṃ, kāmesumicchā na caritabbā, musā na bhāsitabbā, majjaṃ na pātabbaṃ, yathābhuttañca bhuñjathā’ti. Ye kho pana, bhikkhave, uttarāya disāya paṭirājāno, te rañño cakkavattissa anuyantā ahesuṃ.

“Atha kho taṃ, bhikkhave, cakkaratanaṃ samuddapariyantaṃ pathaviṃ abhivijinitvā tameva rājadhāniṃ paccāgantvā rañño cakkavattissa antepuradvāre atthakaraṇapamukhe [aḍḍakaraṇapamukhe (ka.)] akkhāhataṃ maññe aṭṭhāsi rañño cakkavattissa antepuraṃ upasobhayamānaṃ.

Dutiyādicakkavattikathā

88. “Dutiyopi kho, bhikkhave, rājā cakkavattī…pe… tatiyopi kho, bhikkhave, rājā cakkavattī… catutthopi kho, bhikkhave, rājā cakkavattī… pañcamopi kho, bhikkhave, rājā cakkavattī… chaṭṭhopi kho, bhikkhave, rājā cakkavattī… sattamopi kho, bhikkhave, rājā cakkavattī bahunnaṃ vassānaṃ bahunnaṃ vassasatānaṃ bahunnaṃ vassasahassānaṃ accayena aññataraṃ purisaṃ āmantesi – ‘yadā tvaṃ, ambho purisa, passeyyāsi dibbaṃ cakkaratanaṃ osakkitaṃ ṭhānā cutaṃ, atha me āroceyyāsī’ti. ‘Evaṃ, devā’ti kho, bhikkhave, so puriso rañño cakkavattissa paccassosi. Addasā kho, bhikkhave, so puriso bahunnaṃ vassānaṃ bahunnaṃ vassasatānaṃ bahunnaṃ vassasahassānaṃ accayena dibbaṃ cakkaratanaṃ osakkitaṃ ṭhānā cutaṃ. Disvāna yena rājā cakkavattī tenupasaṅkami; upasaṅkamitvā rājānaṃ cakkavattiṃ etadavoca – ‘yagghe, deva, jāneyyāsi, dibbaṃ te cakkaratanaṃ osakkitaṃ ṭhānā cutan’ti?

89. “Atha kho, bhikkhave, rājā cakkavattī jeṭṭhaputtaṃ kumāraṃ āmantāpetvā etadavoca – ‘dibbaṃ kira me, tāta kumāra, cakkaratanaṃ osakkitaṃ, ṭhānā cutaṃ, sutaṃ kho pana metaṃ – yassa rañño cakkavattissa dibbaṃ cakkaratanaṃ osakkati, ṭhānā cavati, na dāni tena raññā ciraṃ jīvitabbaṃ hotīti. Bhuttā kho pana me mānusakā kāmā, samayo dāni me dibbe kāme pariyesituṃ, ehi tvaṃ, tāta kumāra, imaṃ samuddapariyantaṃ pathaviṃ paṭipajja. Ahaṃ pana kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajissāmī’ti.

“Atha kho, bhikkhave, rājā cakkavattī jeṭṭhaputtaṃ kumāraṃ sādhukaṃ rajje samanusāsitvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbaji. Sattāhapabbajite kho pana, bhikkhave, rājisimhi dibbaṃ cakkaratanaṃ antaradhāyi.

90. “Atha kho, bhikkhave, aññataro puriso yena rājā khattiyo muddhābhisitto tenupasaṅkami; upasaṅkamitvā rājānaṃ khattiyaṃ muddhābhisittaṃ etadavoca – ‘yagghe, deva, jāneyyāsi, dibbaṃ cakkaratanaṃ antarahitan’ti? Atha kho, bhikkhave, rājā khattiyo muddhābhisitto dibbe cakkaratane antarahite anattamano ahosi. Anattamanatañca paṭisaṃvedesi; no ca kho rājisiṃ upasaṅkamitvā ariyaṃ cakkavattivattaṃ pucchi. So samateneva sudaṃ janapadaṃ pasāsati. Tassa samatena janapadaṃ pasāsato pubbenāparaṃ janapadā na pabbanti, yathā taṃ pubbakānaṃ rājūnaṃ ariye cakkavattivatte vattamānānaṃ.

“Atha kho, bhikkhave, amaccā pārisajjā gaṇakamahāmattā anīkaṭṭhā dovārikā mantassājīvino sannipatitvā rājānaṃ khattiyaṃ muddhābhisittaṃ etadavocuṃ – ‘na kho te, deva, samatena (sudaṃ) janapadaṃ pasāsato pubbenāparaṃ janapadā pabbanti, yathā taṃ pubbakānaṃ rājūnaṃ ariye cakkavattivatte vattamānānaṃ. Saṃvijjanti kho te, deva, vijite amaccā pārisajjā gaṇakamahāmattā anīkaṭṭhā dovārikā mantassājīvino mayañceva aññe ca [aññe ca paṇḍite samaṇabrāhmaṇe puccheyyāsi (ka.)] ye mayaṃ ariyaṃ cakkavattivattaṃ dhārema. Iṅgha tvaṃ, deva, amhe ariyaṃ cakkavattivattaṃ puccha. Tassa te mayaṃ ariyaṃ cakkavattivattaṃ puṭṭhā byākarissāmā’ti.

Āyuvaṇṇādipariyānikathā

91. “Atha kho, bhikkhave, rājā khattiyo muddhābhisitto amacce pārisajje gaṇakamahāmatte anīkaṭṭhe dovārike mantassājīvino sannipātetvā ariyaṃ cakkavattivattaṃ pucchi. Tassa te ariyaṃ cakkavattivattaṃ puṭṭhā byākariṃsu. Tesaṃ sutvā dhammikañhi kho rakkhāvaraṇaguttiṃ saṃvidahi, no ca kho adhanānaṃ dhanamanuppadāsi. Adhanānaṃ dhane ananuppadiyamāne dāliddiyaṃ vepullamagamāsi. Dāliddiye vepullaṃ gate aññataro puriso paresaṃ adinnaṃ theyyasaṅkhātaṃ ādiyi. Tamenaṃ aggahesuṃ. Gahetvā rañño khattiyassa muddhābhisittassa dassesuṃ – ‘ayaṃ, deva, puriso paresaṃ adinnaṃ theyyasaṅkhātaṃ ādiyī’ti. Evaṃ vutte, bhikkhave, rājā khattiyo muddhābhisitto taṃ purisaṃ etadavoca – ‘saccaṃ kira tvaṃ, ambho purisa, paresaṃ adinnaṃ theyyasaṅkhātaṃ ādiyī’ti [ādiyasīti (syā.)]? ‘Saccaṃ, devā’ti. ‘Kiṃ kāraṇā’ti? ‘Na hi, deva, jīvāmī’ti. Atha kho, bhikkhave, rājā khattiyo muddhābhisitto tassa purisassa dhanamanuppadāsi – ‘iminā tvaṃ, ambho purisa, dhanena attanā ca jīvāhi, mātāpitaro ca posehi, puttadārañca posehi, kammante ca payojehi, samaṇabrāhmaṇesu [samaṇesu brāhmaṇesu (bahūsu)] uddhaggikaṃ dakkhiṇaṃ patiṭṭhāpehi sovaggikaṃ sukhavipākaṃ saggasaṃvattanikan’ti. ‘Evaṃ, devā’ti kho, bhikkhave, so puriso rañño khattiyassa muddhābhisittassa paccassosi.

“Aññataropi kho, bhikkhave, puriso paresaṃ adinnaṃ theyyasaṅkhātaṃ ādiyi. Tamenaṃ aggahesuṃ. Gahetvā rañño khattiyassa muddhābhisittassa dassesuṃ – ‘ayaṃ, deva, puriso paresaṃ adinnaṃ theyyasaṅkhātaṃ ādiyī’ti. Evaṃ vutte, bhikkhave, rājā khattiyo muddhābhisitto taṃ purisaṃ etadavoca – ‘saccaṃ kira tvaṃ, ambho purisa, paresaṃ adinnaṃ theyyasaṅkhātaṃ ādiyī’ti? ‘Saccaṃ, devā’ti. ‘Kiṃ kāraṇā’ti? ‘Na hi, deva, jīvāmī’ti. Atha kho, bhikkhave, rājā khattiyo muddhābhisitto tassa purisassa dhanamanuppadāsi – ‘iminā tvaṃ, ambho purisa, dhanena attanā ca jīvāhi, mātāpitaro ca posehi, puttadārañca posehi, kammante ca payojehi, samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhāpehi sovaggikaṃ sukhavipākaṃ saggasaṃvattanikan’ti. ‘Evaṃ, devā’ti kho, bhikkhave, so puriso rañño khattiyassa muddhābhisittassa paccassosi.

92. “Assosuṃ kho, bhikkhave, manussā – ‘ye kira, bho, paresaṃ adinnaṃ theyyasaṅkhātaṃ ādiyanti, tesaṃ rājā dhanamanuppadetī’ti. Sutvāna tesaṃ etadahosi – ‘yaṃnūna mayampi paresaṃ adinnaṃ theyyasaṅkhātaṃ ādiyeyyāmā’ti. Atha kho, bhikkhave, aññataro puriso paresaṃ adinnaṃ theyyasaṅkhātaṃ ādiyi. Tamenaṃ aggahesuṃ. Gahetvā rañño khattiyassa muddhābhisittassa dassesuṃ – ‘ayaṃ, deva, puriso paresaṃ adinnaṃ theyyasaṅkhātaṃ ādiyī’ti. Evaṃ vutte, bhikkhave, rājā khattiyo muddhābhisitto taṃ purisaṃ etadavoca – ‘saccaṃ kira tvaṃ, ambho purisa, paresaṃ adinnaṃ theyyasaṅkhātaṃ ādiyī’ti? ‘Saccaṃ, devā’ti. ‘Kiṃ kāraṇā’ti? ‘Na hi, deva, jīvāmī’ti. Atha kho, bhikkhave, rañño khattiyassa muddhābhisittassa etadahosi – ‘sace kho ahaṃ yo yo paresaṃ adinnaṃ theyyasaṅkhātaṃ ādiyissati, tassa tassa dhanamanuppadassāmi, evamidaṃ adinnādānaṃ pavaḍḍhissati. Yaṃnūnāhaṃ imaṃ purisaṃ sunisedhaṃ nisedheyyaṃ, mūlaghaccaṃ [mūlaghacchaṃ (syā.), mūlachejja (ka.)] kareyyaṃ, sīsamassa chindeyyan’ti. Atha kho, bhikkhave, rājā khattiyo muddhābhisitto purise āṇāpesi – ‘tena hi, bhaṇe, imaṃ purisaṃ daḷhāya rajjuyā pacchābāhaṃ [pacchābāhuṃ (syā.)] gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā dakkhiṇena dvārena nikkhamitvā dakkhiṇato nagarassa sunisedhaṃ nisedhetha, mūlaghaccaṃ karotha, sīsamassa chindathā’ti. ‘Evaṃ, devā’ti kho, bhikkhave, te purisā rañño khattiyassa muddhābhisittassa paṭissutvā taṃ purisaṃ daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā dakkhiṇena dvārena nikkhamitvā dakkhiṇato nagarassa sunisedhaṃ nisedhesuṃ, mūlaghaccaṃ akaṃsu, sīsamassa chindiṃsu.

93. “Assosuṃ kho, bhikkhave, manussā – ‘ye kira, bho, paresaṃ adinnaṃ theyyasaṅkhātaṃ ādiyanti, te rājā sunisedhaṃ nisedheti, mūlaghaccaṃ karoti, sīsāni tesaṃ chindatī’ti. Sutvāna tesaṃ etadahosi – ‘yaṃnūna mayampi tiṇhāni satthāni kārāpessāma [kārāpeyyāma (syā. pī.) kārāpeyyāmāti (ka. sī.)], tiṇhāni satthāni kārāpetvā yesaṃ adinnaṃ theyyasaṅkhātaṃ ādiyissāma, te sunisedhaṃ nisedhessāma, mūlaghaccaṃ karissāma, sīsāni tesaṃ chindissāmā’ti. Te tiṇhāni satthāni kārāpesuṃ, tiṇhāni satthāni kārāpetvā gāmaghātampi upakkamiṃsu kātuṃ, nigamaghātampi upakkamiṃsu kātuṃ, nagaraghātampi upakkamiṃsu kātuṃ, panthaduhanampi [panthadūhanaṃpi (sī. syā. pī.)] upakkamiṃsu kātuṃ. Yesaṃ te adinnaṃ theyyasaṅkhātaṃ ādiyanti, te sunisedhaṃ nisedhenti, mūlaghaccaṃ karonti, sīsāni tesaṃ chindanti.

94. “Iti kho, bhikkhave, adhanānaṃ dhane ananuppadiyamāne dāliddiyaṃ vepullamagamāsi, dāliddiye vepullaṃ gate adinnādānaṃ vepullamagamāsi, adinnādāne vepullaṃ gate satthaṃ vepullamagamāsi, satthe vepullaṃ gate pāṇātipāto vepullamagamāsi, pāṇātipāte vepullaṃ gate tesaṃ sattānaṃ āyupi parihāyi, vaṇṇopi parihāyi. Tesaṃ āyunāpi parihāyamānānaṃ vaṇṇenapi parihāyamānānaṃ asītivassasahassāyukānaṃ manussānaṃ cattārīsavassasahassāyukā puttā ahesuṃ.

“Cattārīsavassasahassāyukesu, bhikkhave, manussesu aññataro puriso paresaṃ adinnaṃ theyyasaṅkhātaṃ ādiyi. Tamenaṃ aggahesuṃ. Gahetvā rañño khattiyassa muddhābhisittassa dassesuṃ – ‘ayaṃ, deva, puriso paresaṃ adinnaṃ theyyasaṅkhātaṃ ādiyī’ti. Evaṃ vutte, bhikkhave, rājā khattiyo muddhābhisitto taṃ purisaṃ etadavoca – ‘saccaṃ kira tvaṃ, ambho purisa, paresaṃ adinnaṃ theyyasaṅkhātaṃ ādiyī’ti? ‘Na hi, devā’ti sampajānamusā abhāsi.

95. “Iti kho, bhikkhave, adhanānaṃ dhane ananuppadiyamāne dāliddiyaṃ vepullamagamāsi. Dāliddiye vepullaṃ gate adinnādānaṃ vepullamagamāsi, adinnādāne vepullaṃ gate satthaṃ vepullamagamāsi. Satthe vepullaṃ gate pāṇātipāto vepullamagamāsi, pāṇātipāte vepullaṃ gate musāvādo vepullamagamāsi, musāvāde vepullaṃ gate tesaṃ sattānaṃ āyupi parihāyi, vaṇṇopi parihāyi. Tesaṃ āyunāpi parihāyamānānaṃ vaṇṇenapi parihāyamānānaṃ cattārīsavassasahassāyukānaṃ manussānaṃ vīsativassasahassāyukā puttā ahesuṃ.

“Vīsativassasahassāyukesu, bhikkhave, manussesu aññataro puriso paresaṃ adinnaṃ theyyasaṅkhātaṃ ādiyi. Tamenaṃ aññataro puriso rañño khattiyassa muddhābhisittassa ārocesi – ‘itthannāmo, deva, puriso paresaṃ adinnaṃ theyyasaṅkhātaṃ ādiyī’ti pesuññamakāsi.

96. “Iti kho, bhikkhave, adhanānaṃ dhane ananuppadiyamāne dāliddiyaṃ vepullamagamāsi. Dāliddiye vepullaṃ gate adinnādānaṃ vepullamagamāsi, adinnādāne vepullaṃ gate satthaṃ vepullamagamāsi, satthe vepullaṃ gate pāṇātipāto vepullamagamāsi, pāṇātipāte vepullaṃ gate musāvādo vepullamagamāsi, musāvāde vepullaṃ gate pisuṇā vācā vepullamagamāsi, pisuṇāya vācāya vepullaṃ gatāya tesaṃ sattānaṃ āyupi parihāyi, vaṇṇopi parihāyi. Tesaṃ āyunāpi parihāyamānānaṃ vaṇṇenapi parihāyamānānaṃ vīsativassasahassāyukānaṃ manussānaṃ dasavassasahassāyukā puttā ahesuṃ.

“Dasavassasahassāyukesu, bhikkhave, manussesu ekidaṃ sattā vaṇṇavanto honti, ekidaṃ sattā dubbaṇṇā. Tattha ye te sattā dubbaṇṇā, te vaṇṇavante satte abhijjhāyantā paresaṃ dāresu cārittaṃ āpajjiṃsu.

97. “Iti kho, bhikkhave, adhanānaṃ dhane ananuppadiyamāne dāliddiyaṃ vepullamagamāsi. Dāliddiye vepullaṃ gate…pe… kāmesumicchācāro vepullamagamāsi, kāmesumicchācāre vepullaṃ gate tesaṃ sattānaṃ āyupi parihāyi, vaṇṇopi parihāyi. Tesaṃ āyunāpi parihāyamānānaṃ vaṇṇenapi parihāyamānānaṃ dasavassasahassāyukānaṃ manussānaṃ pañcavassasahassāyukā puttā ahesuṃ.

98. “Pañcavassasahassāyukesu, bhikkhave, manussesu dve dhammā vepullamagamaṃsu – pharusāvācā samphappalāpo ca. Dvīsu dhammesu vepullaṃ gatesu tesaṃ sattānaṃ āyupi parihāyi, vaṇṇopi parihāyi. Tesaṃ āyunāpi parihāyamānānaṃ vaṇṇenapi parihāyamānānaṃ pañcavassasahassāyukānaṃ manussānaṃ appekacce aḍḍhateyyavassasahassāyukā, appekacce dvevassasahassāyukā puttā ahesuṃ.

99. “Aḍḍhateyyavassasahassāyukesu, bhikkhave, manussesu abhijjhābyāpādā vepullamagamaṃsu. Abhijjhābyāpādesu vepullaṃ gatesu tesaṃ sattānaṃ āyupi parihāyi, vaṇṇopi parihāyi. Tesaṃ āyunāpi parihāyamānānaṃ vaṇṇenapi parihāyamānānaṃ aḍḍhateyyavassasahassāyukānaṃ manussānaṃ vassasahassāyukā puttā ahesuṃ.

100. “Vassasahassāyukesu, bhikkhave, manussesu micchādiṭṭhi vepullamagamāsi. Micchādiṭṭhiyā vepullaṃ gatāya tesaṃ sattānaṃ āyupi parihāyi, vaṇṇopi parihāyi. Tesaṃ āyunāpi parihāyamānānaṃ vaṇṇenapi parihāyamānānaṃ vassasahassāyukānaṃ manussānaṃ pañcavassasatāyukā puttā ahesuṃ.

101. “Pañcavassasatāyukesu, bhikkhave, manussesu tayo dhammā vepullamagamaṃsu. Adhammarāgo visamalobho micchādhammo. Tīsu dhammesu vepullaṃ gatesu tesaṃ sattānaṃ āyupi parihāyi, vaṇṇopi parihāyi. Tesaṃ āyunāpi parihāyamānānaṃ vaṇṇenapi parihāyamānānaṃ pañcavassasatāyukānaṃ manussānaṃ appekacce aḍḍhateyyavassasatāyukā, appekacce dvevassasatāyukā puttā ahesuṃ.

“Aḍḍhateyyavassasatāyukesu, bhikkhave, manussesu ime dhammā vepullamagamaṃsu. Amatteyyatā apetteyyatā asāmaññatā abrahmaññatā na kule jeṭṭhāpacāyitā.

102. “Iti kho, bhikkhave, adhanānaṃ dhane ananuppadiyamāne dāliddiyaṃ vepullamagamāsi. Dāliddiye vepullaṃ gate adinnādānaṃ vepullamagamāsi. Adinnādāne vepullaṃ gate satthaṃ vepullamagamāsi. Satthe vepullaṃ gate pāṇātipāto vepullamagamāsi. Pāṇātipāte vepullaṃ gate musāvādo vepullamagamāsi. Musāvāde vepullaṃ gate pisuṇā vācā vepullamagamāsi. Pisuṇāya vācāya vepullaṃ gatāya kāmesumicchācāro vepullamagamāsi. Kāmesumicchācāre vepullaṃ gate dve dhammā vepullamagamaṃsu, pharusā vācā samphappalāpo ca. Dvīsu dhammesu vepullaṃ gatesu abhijjhābyāpādā vepullamagamaṃsu. Abhijjhābyāpādesu vepullaṃ gatesu micchādiṭṭhi vepullamagamāsi. Micchādiṭṭhiyā vepullaṃ gatāya tayo dhammā vepullamagamaṃsu, adhammarāgo visamalobho micchādhammo. Tīsu dhammesu vepullaṃ gatesu ime dhammā vepullamagamaṃsu, amatteyyatā apetteyyatā asāmaññatā abrahmaññatā na kule jeṭṭhāpacāyitā. Imesu dhammesu vepullaṃ gatesu tesaṃ sattānaṃ āyupi parihāyi, vaṇṇopi parihāyi. Tesaṃ āyunāpi parihāyamānānaṃ vaṇṇenapi parihāyamānānaṃ aḍḍhateyyavassasatāyukānaṃ manussānaṃ vassasatāyukā puttā ahesuṃ.

Dasavassāyukasamayo

103. “Bhavissati, bhikkhave, so samayo, yaṃ imesaṃ manussānaṃ dasavassāyukā puttā bhavissanti. Dasavassāyukesu, bhikkhave, manussesu pañcavassikā [pañcamāsikā (ka. sī.)] kumārikā alaṃpateyyā bhavissanti. Dasavassāyukesu, bhikkhave, manussesu imāni rasāni antaradhāyissanti, seyyathidaṃ, sappi navanītaṃ telaṃ madhu phāṇitaṃ loṇaṃ. Dasavassāyukesu, bhikkhave, manussesu kudrūsako aggaṃ bhojanānaṃ [aggabhojanaṃ (syā.)] bhavissati. Seyyathāpi, bhikkhave, etarahi sālimaṃsodano aggaṃ bhojanānaṃ; evameva kho, bhikkhave, dasavassāyukesu manussesu kudrūsako aggaṃ bhojanānaṃ bhavissati.

“Dasavassāyukesu, bhikkhave, manussesu dasa kusalakammapathā sabbena sabbaṃ antaradhāyissanti, dasa akusalakammapathā atibyādippissanti [ativiya dippissanti (syā. pī.), ativyādippissanti (sī.)]. Dasavassāyukesu, bhikkhave, manussesu kusalantipi na bhavissati, kuto pana kusalassa kārako. Dasavassāyukesu, bhikkhave, manussesu ye te bhavissanti amatteyyā apetteyyā asāmaññā abrahmaññā na kule jeṭṭhāpacāyino, te pujjā ca bhavissanti pāsaṃsā ca. Seyyathāpi, bhikkhave, etarahi matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino pujjā ca pāsaṃsā ca; evameva kho, bhikkhave, dasavassāyukesu manussesu ye te bhavissanti amatteyyā apetteyyā asāmaññā abrahmaññā na kule jeṭṭhāpacāyino, te pujjā ca bhavissanti pāsaṃsā ca.

“Dasavassāyukesu, bhikkhave, manussesu na bhavissati mātāti vā mātucchāti vā mātulānīti vā ācariyabhariyāti vā garūnaṃ dārāti vā. Sambhedaṃ loko gamissati yathā ajeḷakā kukkuṭasūkarā soṇasiṅgālā [soṇasigālā (sī. pī.)].

“Dasavassāyukesu, bhikkhave, manussesu tesaṃ sattānaṃ aññamaññamhi tibbo āghāto paccupaṭṭhito bhavissati tibbo byāpādo tibbo manopadoso tibbaṃ vadhakacittaṃ. Mātupi puttamhi puttassapi mātari; pitupi puttamhi puttassapi pitari; bhātupi bhaginiyā bhaginiyāpi bhātari tibbo āghāto paccupaṭṭhito bhavissati tibbo byāpādo tibbo manopadoso tibbaṃ vadhakacittaṃ. Seyyathāpi, bhikkhave, māgavikassa migaṃ disvā tibbo āghāto paccupaṭṭhito hoti tibbo byāpādo tibbo manopadoso tibbaṃ vadhakacittaṃ; evameva kho, bhikkhave, dasavassāyukesu manussesu tesaṃ sattānaṃ aññamaññamhi tibbo āghāto paccupaṭṭhito bhavissati tibbo byāpādo tibbo manopadoso tibbaṃ vadhakacittaṃ. Mātupi puttamhi puttassapi mātari; pitupi puttamhi puttassapi pitari; bhātupi bhaginiyā bhaginiyāpi bhātari tibbo āghāto paccupaṭṭhito bhavissati tibbo byāpādo tibbo manopadoso tibbaṃ vadhakacittaṃ.

104. “Dasavassāyukesu, bhikkhave, manussesu sattāhaṃ satthantarakappo bhavissati. Te aññamaññamhi migasaññaṃ paṭilabhissanti. Tesaṃ tiṇhāni satthāni hatthesu pātubhavissanti. Te tiṇhena satthena ‘esa migo esa migo’ti aññamaññaṃ jīvitā voropessanti.

“Atha kho tesaṃ, bhikkhave, sattānaṃ ekaccānaṃ evaṃ bhavissati – ‘mā ca mayaṃ kañci [kiñci (ka.)], mā ca amhe koci, yaṃnūna mayaṃ tiṇagahanaṃ vā vanagahanaṃ vā rukkhagahanaṃ vā nadīviduggaṃ vā pabbatavisamaṃ vā pavisitvā vanamūlaphalāhārā yāpeyyāmā’ti. Te tiṇagahanaṃ vā vanagahanaṃ vā rukkhagahanaṃ vā nadīviduggaṃ vā pabbatavisamaṃ vā [te tiṇagahanaṃ vanagahanaṃ rukkhagahanaṃ nadīviduggaṃ pabbatavisamaṃ (sī. pī.)] pavisitvā sattāhaṃ vanamūlaphalāhārā yāpessanti. Te tassa sattāhassa accayena tiṇagahanā vanagahanā rukkhagahanā nadīviduggā pabbatavisamā nikkhamitvā aññamaññaṃ āliṅgitvā sabhāgāyissanti samassāsissanti – ‘diṭṭhā, bho, sattā jīvasi, diṭṭhā, bho, sattā jīvasī’ti.

Āyuvaṇṇādivaḍḍhanakathā

105. “Atha kho tesaṃ, bhikkhave, sattānaṃ evaṃ bhavissati – ‘mayaṃ kho akusalānaṃ dhammānaṃ samādānahetu evarūpaṃ āyataṃ ñātikkhayaṃ pattā. Yaṃnūna mayaṃ kusalaṃ kareyyāma. Kiṃ kusalaṃ kareyyāma? Yaṃnūna mayaṃ pāṇātipātā virameyyāma, idaṃ kusalaṃ dhammaṃ samādāya vatteyyāmā’ti. Te pāṇātipātā viramissanti, idaṃ kusalaṃ dhammaṃ samādāya vattissanti. Te kusalānaṃ dhammānaṃ samādānahetu āyunāpi vaḍḍhissanti, vaṇṇenapi vaḍḍhissanti. Tesaṃ āyunāpi vaḍḍhamānānaṃ vaṇṇenapi vaḍḍhamānānaṃ dasavassāyukānaṃ manussānaṃ vīsativassāyukā puttā bhavissanti.

“Atha kho tesaṃ, bhikkhave, sattānaṃ evaṃ bhavissati – ‘mayaṃ kho kusalānaṃ dhammānaṃ samādānahetu āyunāpi vaḍḍhāma, vaṇṇenapi vaḍḍhāma. Yaṃnūna mayaṃ bhiyyosomattāya kusalaṃ kareyyāma. Kiṃ kusalaṃ kareyyāma? Yaṃnūna mayaṃ adinnādānā virameyyāma… kāmesumicchācārā virameyyāma… musāvādā virameyyāma… pisuṇāya vācāya virameyyāma… pharusāya vācāya virameyyāma… samphappalāpā virameyyāma… abhijjhaṃ pajaheyyāma… byāpādaṃ pajaheyyāma… micchādiṭṭhiṃ pajaheyyāma… tayo dhamme pajaheyyāma – adhammarāgaṃ visamalobhaṃ micchādhammaṃ… yaṃnūna mayaṃ matteyyā assāma petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino, idaṃ kusalaṃ dhammaṃ samādāya vatteyyāmā’ti. Te matteyyā bhavissanti petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino, idaṃ kusalaṃ dhammaṃ samādāya vattissanti.

“Te kusalānaṃ dhammānaṃ samādānahetu āyunāpi vaḍḍhissanti, vaṇṇenapi vaḍḍhissanti. Tesaṃ āyunāpi vaḍḍhamānānaṃ vaṇṇenapi vaḍḍhamānānaṃ vīsativassāyukānaṃ manussānaṃ cattārīsavassāyukā puttā bhavissanti… cattārīsavassāyukānaṃ manussānaṃ asītivassāyukā puttā bhavissanti… asītivassāyukānaṃ manussānaṃ saṭṭhivassasatāyukā puttā bhavissanti… saṭṭhivassasatāyukānaṃ manussānaṃ vīsatitivassasatāyukā puttā bhavissanti… vīsatitivassasatāyukānaṃ manussānaṃ cattārīsachabbassasatāyukā puttā bhavissanti. Cattārīsachabbassasatāyukānaṃ manussānaṃ dvevassasahassāyukā puttā bhavissanti… dvevassasahassāyukānaṃ manussānaṃ cattārivassasahassāyukā puttā bhavissanti… cattārivassasahassāyukānaṃ manussānaṃ aṭṭhavassasahassāyukā puttā bhavissanti… aṭṭhavassasahassāyukānaṃ manussānaṃ vīsativassasahassāyukā puttā bhavissanti… vīsativassasahassāyukānaṃ manussānaṃ cattārīsavassasahassāyukā puttā bhavissanti… cattārīsavassasahassāyukānaṃ manussānaṃ asītivassasahassāyukā puttā bhavissanti… asītivassasahassāyukesu, bhikkhave, manussesu pañcavassasatikā kumārikā alaṃpateyyā bhavissanti.

Saṅkharājauppatti

106. “Asītivassasahassāyukesu, bhikkhave, manussesu tayo ābādhā bhavissanti, icchā, anasanaṃ, jarā. Asītivassasahassāyukesu, bhikkhave, manussesu ayaṃ jambudīpo iddho ceva bhavissati phīto ca, kukkuṭasampātikā gāmanigamarājadhāniyo [gāmanigamajanapadā rājadhāniyo (ka.)]. Asītivassasahassāyukesu, bhikkhave, manussesu ayaṃ jambudīpo avīci maññe phuṭo bhavissati manussehi, seyyathāpi naḷavanaṃ vā saravanaṃ [sāravanaṃ (syā.)] vā. Asītivassasahassāyukesu, bhikkhave, manussesu ayaṃ bārāṇasī ketumatī nāma rājadhānī bhavissati iddhā ceva phītā ca bahujanā ca ākiṇṇamanussā ca subhikkhā ca. Asītivassasahassāyukesu, bhikkhave, manussesu imasmiṃ jambudīpe caturāsītinagarasahassāni bhavissanti ketumatīrājadhānīpamukhāni. Asītivassasahassāyukesu, bhikkhave, manussesu ketumatiyā rājadhāniyā saṅkho nāma rājā uppajjissati cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassimāni satta ratanāni bhavissanti, seyyathidaṃ, cakkaratanaṃ hatthiratanaṃ assaratanaṃ maṇiratanaṃ itthiratanaṃ gahapatiratanaṃ pariṇāyakaratanameva sattamaṃ. Parosahassaṃ kho panassa puttā bhavissanti sūrā vīraṅgarūpā parasenappamaddanā. So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasissati.

Metteyyabuddhuppādo

107. “Asītivassasahassāyukesu, bhikkhave, manussesu metteyyo nāma bhagavā loke uppajjissati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. Seyyathāpāhametarahi loke uppanno arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedessati, seyyathāpāhametarahi imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedemi. So dhammaṃ desessati ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsessati; seyyathāpāhametarahi dhammaṃ desemi ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsemi. So anekasahassaṃ [anekasatasahassaṃ (ka.)] bhikkhusaṃghaṃ pariharissati, seyyathāpāhametarahi anekasataṃ bhikkhusaṃghaṃ pariharāmi.

108. “Atha kho, bhikkhave, saṅkho nāma rājā yo so yūpo raññā mahāpanādena kārāpito. Taṃ yūpaṃ ussāpetvā ajjhāvasitvā taṃ datvā vissajjitvā samaṇabrāhmaṇakapaṇaddhikavaṇibbakayācakānaṃ dānaṃ datvā metteyyassa bhagavato arahato sammāsambuddhassa santike kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajissati. So evaṃ pabbajito samāno eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati.

109. “Attadīpā, bhikkhave, viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā. Kathañca, bhikkhave, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo dhammadīpo dhammasaraṇo anaññasaraṇo? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Vedanāsu vedanānupassī…pe… citte cittānupassī…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Evaṃ kho, bhikkhave, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo dhammadīpo dhammasaraṇo anaññasaraṇo.

Bhikkhunoāyuvaṇṇādivaḍḍhanakathā

110. “Gocare, bhikkhave, caratha sake pettike visaye. Gocare, bhikkhave, carantā sake pettike visaye āyunāpi vaḍḍhissatha, vaṇṇenapi vaḍḍhissatha, sukhenapi vaḍḍhissatha, bhogenapi vaḍḍhissatha, balenapi vaḍḍhissatha.

“Kiñca, bhikkhave, bhikkhuno āyusmiṃ? Idha, bhikkhave, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, cittasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. So imesaṃ catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā ākaṅkhamāno kappaṃ vā tiṭṭheyya kappāvasesaṃ vā. Idaṃ kho, bhikkhave, bhikkhuno āyusmiṃ.

“Kiñca, bhikkhave, bhikkhuno vaṇṇasmiṃ? Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Idaṃ kho, bhikkhave, bhikkhuno vaṇṇasmiṃ.

“Kiñca, bhikkhave, bhikkhuno sukhasmiṃ? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ…pe… catutthaṃ jhānaṃ upasampajja viharati. Idaṃ kho, bhikkhave, bhikkhuno, sukhasmiṃ.

“Kiñca, bhikkhave, bhikkhuno bhogasmiṃ? Idha, bhikkhave, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati tathā dutiyaṃ. Tathā tatiyaṃ. Tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. Karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati. Tathā dutiyaṃ. Tathā tatiyaṃ. Tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. Idaṃ kho, bhikkhave, bhikkhuno bhogasmiṃ.

“Kiñca, bhikkhave, bhikkhuno balasmiṃ? Idha, bhikkhave, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Idaṃ kho, bhikkhave, bhikkhuno balasmiṃ.

“Nāhaṃ, bhikkhave, aññaṃ ekabalampi samanupassāmi yaṃ evaṃ duppasahaṃ, yathayidaṃ, bhikkhave, mārabalaṃ. Kusalānaṃ, bhikkhave, dhammānaṃ samādānahetu evamidaṃ puññaṃ pavaḍḍhatī”ti. Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Cakkavattisuttaṃ niṭṭhitaṃ tatiyaṃ.

☸---------------------------------------------------------------------

二六 转轮圣王狮子吼经

我是这样听说的。

一 那时，世尊住在摩揭陀国的摩偷罗。当时，世尊告诉各位比丘说：“比丘们！”那些

比丘回答世尊说：“世尊！”世尊这样说道：

“要以自己为岛屿！要以自己为皈依处！不要以其他（事物）为皈依处；要以法为岛屿，

以法为皈依处，不要以其他（事物）为皈依处。

比丘们！那么，比丘怎样才是以自己为岛屿，以自己为皈依处，不以其他（事物）

为皈依处；以法为岛屿，以法为皈依处，不以其他（事物）为皈依处而安住呢？

比丘们！对于身体，要持续观察身体而安住，保持热忱、正知、正念，以此调伏世

间的贪欲和忧愁。对于感受……以此类推……对于心……以此类推……对于法……[以此类推]……

比丘们！像这样，就是比丘以自己为岛屿，以自己为皈依处，不以其他（事物）为皈依处；

以法为岛屿，以法为皈依处，不以其他（事物）为皈依处而行持。

比丘们！要在自己的领域，即祖辈父辈传承的领域（指四念住）内行持。比丘们！

在自己的领域，即祖辈父辈传承的领域内行持的人，魔罗就没有机会（侵扰），魔罗就得不到

（下手的）对象。比丘们！由于受持善法的缘故，像这样，就会增长福德。

二 比丘们！过去，有一位名叫‘坚固念’(Daḷhanemi)的国王。他是一位转轮圣王，是符合正

法的法王，征服四方，国土稳固，具足七宝。他拥有以下七宝：即轮宝、象宝、

马宝、珠宝、女宝、居士宝、以及第七位的主兵臣宝等。他还有上千位

王子，个个英勇、威武、能摧伏敌军。他不用刑罚、不动刀枪，以正法征服

并统治这片远至大海的土地。

三 那时，比丘们！坚固念王，在过了许多年，许多百年，许多千年之后，吩咐一位侍臣说：

“喂！侍臣！当你看到神圣的轮宝移动了，离开了原来的位置时，那时要来禀告我。”

比丘们！那位侍臣回答坚固念王说：“遵命，大王！”

比丘们！那位侍臣在过了许多年，许多百年，许多千年之后，看见神圣的轮宝离开

了原来的位置。看到之后，他来到坚固念王那里，禀告大王说：

“大王！请您知晓，您神圣的轮宝已经移动，离开原来的位置了！”

那时，比丘们！坚固念王叫来长子，告诉他：

“太子儿啊！我神圣的轮宝据说已经移动，离开原来的位置了。而我曾听说：‘如果转轮圣王

神圣的轮宝移动、离开位置，那位国王就活不长了。’我已经享受了人间的欲乐，现在是我

寻求天上欲乐的时候了。来吧，太子儿啊！你来治理这片直到大海的土地吧！至于我，将剃除须发，

穿上袈裟，从在家而出家修行。”

于是，比丘们！坚固念王妥善地将王国嘱咐给长子后，自己剃除须发，穿上袈裟，从

在家而出家修行了。然而，比丘们！在这位仙王出家七天后，神圣的轮宝就消失了。

四 那时，比丘们！有一位侍臣来到接受灌顶的刹帝利王那里，禀告他说：“大王！请您知晓，

神圣的轮宝消失了！”于是，比丘们！那位接受灌顶的刹帝利王，因为神圣的轮宝消失了

而心烦意乱，他感受到了不悦。他来到那位仙王（他父亲）那里，对仙王说：

“大王！请您知晓，神圣的轮宝消失了！”

比丘们！听了这话，仙王对那位接受灌顶的刹帝利王说：

“儿啊！你不要因为神圣的轮宝消失了而心烦意乱，不要感到不悦。儿啊！神圣的轮

宝并不是你父亲传下来的遗产。来吧，儿啊！你要奉行圣王的转轮王之责。如此，当你奉行圣王的转轮王之

责时，有可能在十五布萨日，你沐浴净身，受持布萨，登上宫殿顶层时，那具足千辐、

轮圈、轮毂和所有部件的神圣轮宝就会出现。”

五 “可是，大王！那圣王的转轮王之责是什么呢？”

“那么，儿啊！你要依靠正法，恭敬法、尊重法、崇敬法、供养法、敬奉法，以法为旗帜，

以法为标帜，以法为依归，要为王宫内外的人们、军队、刹帝利附庸、婆罗门和居士、

城镇和乡村居民、沙门和婆罗门，乃至飞禽走兽，提供合乎正法的保护、防卫和守护。

儿啊！不要让非法在你的王国里发生。而且，儿啊！在你王国里，凡是贫困的人，要分给他们

财物；还有，儿啊！在你王国里，有些沙门、婆罗门远离了骄慢和放逸、安住于忍耐和柔和、

独自调伏（烦恼）、独自平息（烦恼）、独自达到寂灭，你要时常去到他们那里，询问、请教：

“尊者！什么是善？什么是不善？什么是有罪？什么是无罪？什么是应该实践的？什么是不该实践的？

我做了什么，会长久地导致不利和痛苦？或者，我做了什么，会长久地导致利益和安乐？”

听了他们的（回答）后，凡是不善的，你应当避免；凡是善的，你应当奉行。儿啊！这就是那圣王的转轮王之责。”

“遵命，大王！”比丘们！那位接受灌顶的刹帝利王，听从了仙王的教导，奉行了圣王的转轮王之责。

当他奉行圣王的转轮王之责时，就在十五布萨日，他沐浴净身，受持布萨，登上宫殿顶层

时，那具足千辐、轮圈、轮毂和所有部件的神圣轮宝出现了。看到之后，那位接受灌顶的刹帝利王，

想：“我曾听说：‘如果接受灌顶的刹帝利王，在十五布萨日，沐浴净身，

受持布萨，登上宫殿顶层时，那具足千辐、轮圈、轮毂

和所有部件的神圣轮宝出现，他就是转轮圣王。’那么我肯定就是转轮圣王了。”

六 于是，比丘们！那位接受灌顶的刹帝利王从座位上起来，整理上衣，袒露一肩，左手拿起水瓶，用右手向

轮宝洒水而说道：

“尊贵的轮宝，请转动吧！尊贵的轮宝，请去征服吧！”那时，比丘们！轮宝就转向东方而转，

转轮圣王和他的四种军队跟随着［它。］又比丘们！在轮宝停下来的地方，不论任何国土，转

轮圣王和他的四种军队就在那里安营扎寨。比丘们！那些东方的敌对国王们，都来到转轮王那里

说道：“来吧，大王！欢迎您，大王！这里是您的国土。大王！请统治我们吧！”

转轮王说道：“不可杀生、不可偷盗、不可邪淫、不可妄语、不可饮酒，应按照（过去的规定）享用。”

于是，比丘们！那些东方的敌对国王们，都成了转轮王的附庸。

七 然后，比丘们！那轮宝潜入东方的海洋，又浮出来转向南方滚动。……（以此类推）……转向西方……［以此类推］

……转向北方……［以此类推］……都成了转轮王的附庸。

那时，比丘们！那轮宝征服了这片远至大海的土地后，回到了首都，停留在转轮圣王

的宫殿大门内处理政务的厅堂入口处，仿佛轴心固定了一般，辉映着转轮圣王的内宫。

八 比丘们！第二位……第三位……第四位……第五位……第六位……第七位转轮圣王亦在过了许多年

许多百年，许多千年之后，吩咐一位侍臣说：

“喂！侍臣！当你看到神圣的轮宝移动了，离开了原来的位置时，那时要来禀告我！”

比丘们！那位侍臣回答转轮王说：“遵命，大王！”

比丘们！那位侍臣在过了许多年，许多百年，许多千年之后，看见神圣的轮宝移动了，

离开了原来的位置。看到之后，来到转轮王那里，禀告转轮王说：

“大王！请您知晓，您神圣的轮宝，已经移动，离开原来的位置了！”

那时，比丘们！那位转轮圣王召来长子而告诉他：

“太子儿啊！我神圣的轮宝据说已经移动，离开原来的位置了。我曾听说：‘如果转轮王神圣的轮宝移动

离开原来的位置，那位国王就活不长了！’我已经享受了人间的欲乐。现在是我寻求天上欲乐的时候了。

来吧！我的太子！你来治理这片直到大海的土地吧！至于我，将剃除须发，穿上袈裟，由在家而出家修行。”

于是，比丘们！那位转轮圣王妥善地将王国嘱咐给长子后，自己剃除须发！穿上袈裟，由在家

而出家修行了。然而，国王出家七天后，比丘们！神圣的轮宝就消失了。

九 那时，比丘们！有一位侍臣，来到接受灌顶的刹帝利王那里，禀告他说：

“大王！请您知晓，神圣的轮宝消失了！”那时！比丘们！那位接受灌顶的刹帝利王，因为神圣的轮宝

消失了，而心烦意乱，他感受到了不悦。但是，他没有去仙王（他父亲）那里，询问关于圣王的转轮王之责。他凭着

自己的想法来治理国家，国家不像先前那些奉行圣王转轮王之责的国王们治理时那样繁荣。

于是，比丘们！大臣、议事官、主计官、侍卫官、门臣、献策官们聚集起来，至接受灌顶的刹帝利王

那里说道：“大王！您凭自己的想法治理国家，国家不像先前那些奉行圣王转轮王之责的国王们治理时那样繁荣。

大王！在您的王国里，有大臣、议事官、主计官、侍卫官、门臣、献策官，我们和

其他人都掌握着圣王的转轮王之责。大王！请向我们询问圣王的转轮王之责吧。当我们被问到圣王的转轮王之责时，

我们将为您解说。”

一〇 于是，比丘们！那位接受灌顶的刹帝利王，召集了大臣、议事官、主计官、侍卫官、门臣、

献策官们，询问圣王的转轮王之责。他们为他解说了被问及的圣王的转轮王之责。听了之后，

国王确实提供了合乎正法的保护、防卫和守护。但是，却没有分给贫困者财物，由于贫困者

得不到财物的惠赠，因此，贫困现象变得普遍。由于贫困现象的普遍，有个人拿了别人未给之物，

人们抓住了他，把他带到接受灌顶的刹帝利王面前，禀告说：

“大王！这个人拿了别人未给之物。”

比丘们！听了这话，接受灌顶的刹帝利王对那个人说：

“喂！你真的拿了别人未给之物，是真实的吗？”

“是真的，大王！”

“为什么这么做呢？”

“大王！因为我无法维生。”

那时，比丘们！接受灌顶的刹帝利王，分给那个人财物，说：“喂！你用这些财物可以自己

维生，并且可以奉养父母、养育妻儿。经营事业，向沙门、婆罗门设立能导向天界、

带来善果、引生天界的上等布施。”

那个人回答接受灌顶的刹帝利王说：“遵命，大王！”

一一 比丘们！另一个人也拿了别人未给之物，人们抓住了他，把他带到

接受灌顶的刹帝利王面前，禀告说：

“大王！这个人，拿了别人未给之物。”

比丘们！听了这话，接受灌顶的刹帝利王问那个人说：

“喂！你拿了别人未给之物，是真实的吗？”

“是真的！大王！”

“为什么这么做呢？”

“大王！因为我无法维生。”

那时，比丘们！接受灌顶的刹帝利王，分给那个人财物，说：“喂！你用这些财物，

可以自己维生，并且可以奉养父母、养育妻儿。经营事业，向沙门、婆罗门，设立能导向天界、

带来善果、引生天界的上等布施。”

那个人回答接受灌顶的刹帝利王：“遵命，大王！”

一二 比丘们！人们听说了：“嘿！凡是拿了别人未给之物的人，国王都分给他们财物。”

听了之后，他们想：“那我们何不也去拿别人未给之物呢？”

那时，比丘们！又有一个人，拿了别人未给之物，人们抓住了他，把他带到

接受灌顶的刹帝利王面前，禀告说：

“大王！这个人，拿了别人未给之物。”

比丘们！听了这话，接受灌顶的刹帝利王，问那个人说：

“喂！你拿了别人未给之物，是真实的吗？”

“是真的，大王！”

“为什么这么做呢？”

“大王！因为我无法维生。”

那时，比丘们！接受灌顶的刹帝利王想：“如果我对每一个拿了别人未给之物的人，

都分给财物，那么偷盗行为就会这样增长下去。我何不将这个人处以重刑，

砍掉他的头来根绝这种行为呢？”

于是，比丘们！接受灌顶的刹帝利王命令手下人说：“那么，去！用结实的绳子将这个人

反绑双手坚固地绑起来，剃光头发、用刺耳的鼓声押着，牵引他走遍各条街道后，

从南门出去，到都城的南方，对他处以重刑，砍掉他的头来根绝这种行为。”

比丘们！那些手下人，听从接受灌顶的刹帝利王的命令，说：“遵命，大王！”就用结实的绳子将

那个人反绑双手坚固地绑起来，剃光他的头发，用刺耳的鼓声押着，牵引他走遍各条街巷后，

从南门出去，到都城的南方，对他处以重刑，砍掉他的头来根绝这种行为。

一三 比丘们！人们听说了：“凡是拿了别人未给之物的人，国王会严厉惩处、根绝并砍头。”

听了之后，他们想：“那么，我们各自去打造锋利的刀剑，打造好锋利的刀剑后，对于那些我们

拿了他们未给之物的人，我们也严厉惩处、根绝他们并砍掉他们的头。”

他们各自打造了锋利的刀剑，打造好锋利的刀剑后，便开始劫掠村庄、劫掠乡镇、劫掠都市以及进行拦路抢劫。

像这样，对于那些他们拿了未给之物的人，也严厉惩处、根绝他们并砍掉他们的头。

一四 比丘们！像这样，由于没有分给贫困者财物，贫困现象便日益增多，由于贫困现象的增多，

偷盗行为便日益滋生；由于偷盗行为的滋生，武器便日益滋生；由于武器的滋生，杀生便频繁发生；

由于杀生的增多，那些众生的寿命缩短、容貌衰退。由于

他们寿命的缩短、容貌的衰退，人们的寿命从八万岁，缩短到他们的子女只有四万岁。

比丘们！在人们寿命为四万岁时，有个人拿了别人未给之物。人们抓住了他，

带到接受灌顶的刹帝利王面前，说：“大王！这个人，拿了别人未给之物。”

听了这话，比丘们！接受灌顶的刹帝利王对那个人说：

“喂！你拿了别人未给之物，是事实吗？”

他故意撒谎说：“不是的，大王！”

一五 比丘们！像这样，由于没有分给贫困者财物，贫困现象便日益增多……[摘要如第十四节]……

寿命缩短，容貌衰退，人们的寿命从四万岁，缩短到他们的子女只有二万岁。

比丘们！在人们寿命为二万岁时，有个人拿了别人未给之物，另一个人以此向灌顶王

告发，说：“大王！某某人，拿了别人未给之物，”——他说了离间语。

一六 比丘们！像这样，由于[没有分给贫困者财物，贫困便日益增多，……[摘要如第

十四节]……容貌衰退，人们的寿命从二万岁，缩短到他们的子女只有一万岁。

比丘们！在人们寿命为一万岁时，有些人长得好看、有些人长得丑陋。那些丑陋的人，对好看的人，

生起觊觎之心，与他人的妻子行了邪淫。

一七 比丘们！像这样，由于没有分给贫困者财物，贫困现象便日益增多……[摘要如第

十四节]……容貌衰退，人们的寿命从一万岁，缩短到他们的子女只有五千岁。

一八 比丘们！在人们寿命为五千岁时，有两种法变得普遍，即：粗恶语和无益语。由于这两种法变得普遍，

那些众生的寿命缩短、容貌衰退。他们寿命缩短、容貌衰退，人们的寿命从五千岁，

缩短到他们的子女有些只有二千五百岁，有些只有二千岁。

一九 比丘们！在人们寿命为二千五百岁时，贪欲和恶意变得普遍……[以此类推]……人们的寿命从二千五百

岁，缩短到他们的子女只有一千岁。

二〇 比丘们！在人们寿命为一千岁时，邪见变得普遍……[以此类推]……人们的寿命从一千岁，

缩短到他们的子女只有五百岁。

二一 比丘们！在人们寿命为五百岁时，有三种法变得普遍，即：不正当的贪欲、过度的贪婪、错误的法。由于这三种法

变得普遍……[以此类推]……人们的寿命从五百岁，缩短到他们的子女有些只有二百五十岁，有些只有二百岁。

二二 比丘们！在人们寿命为二百五十岁时，这些法变得普遍，即：不孝敬母亲、不孝敬父亲、

不尊敬沙门、不尊敬婆罗门、不尊敬家族中的长者。

二三 比丘们！像这样，由于没有分给贫困者财物，贫困现象便日益增多……[以此类推]

……偷盗……[以此类推]……武器……[以此类推]……杀生……[以此类推]……妄语……[以此类推]

……离间语……[以此类推]……邪淫……[以此类推]……粗恶语……[以此类推]……无益语

……[以此类推]……贪欲和恶意……[以此类推]……邪见……[以此类推]……不正当的贪欲……[以此类推]

……过度的贪婪……[以此类推]……错误的法……[以此类推]……不孝敬母亲、不孝敬父亲、不尊敬沙门、

婆罗门、不尊敬家族中的长者。由于这些法的增长，那些众生的寿命缩短、容貌

衰退。寿命缩短、容貌衰退，人们的寿命从二百五十岁，缩短到他们的子女只有百岁。

二四 比丘们！将会有一个时期，这些人的子女只有十岁的寿命。比丘们！在人们寿命为十岁时，女孩

五岁就能结婚了。比丘们！在人们寿命为十岁时，将会消失这些美味，即：酥油、黄油、

芝麻油、糖浆、盐。比丘们！就像现在以米饭和肉为最好的食物一样，比丘们！在人们寿命为十岁时，

‘库度萨卡’（一种粗劣谷物）便将成为最好的食物。比丘们！在人们寿命为十岁时，十善业道将

完全消失，十不善业道将极其兴盛。比丘们！在人们寿命为十岁时，连‘善’这个词

都不会有，更何况有行善的人呢？比丘们！在人们寿命为十岁时，那些不孝敬母亲、

父亲，不尊敬沙门、婆罗门，不尊敬家族长者的人，反而会被尊敬和赞扬，

就像现在孝敬母亲、父亲，尊敬沙门、婆罗门，尊敬家族长者的人，被尊敬和

赞扬一样。像这样，比丘们！在人们寿命为十岁时，不孝敬母亲、父亲，不尊敬沙门、婆罗门，

不尊敬长者的人，将反而被尊敬和赞扬。

二五 比丘们！在人们寿命为十岁时，母亲、姨母、舅母、师母、师长之妻（这样的伦理关系）

将无区别，如同山羊、绵羊、鸡、猪、狗、豺狼一样，世间将变得混乱不堪。比丘们！

在人们寿命为十岁时，那些众生将互相生起强烈的敌意、强烈的瞋恚、强烈的恶意、

强烈的杀心。母亲对儿子、儿子对母亲，父亲对儿子、儿子对父亲，兄弟对兄弟、兄弟对姐妹，

姐妹对兄弟，（都）将生起强烈的敌意、强烈的瞋恚、强烈的恶意、强烈的杀心。比丘们！

就像猎人看见鹿群时，会生起强烈的敌意、强烈的瞋恚、强烈的恶意、强烈的杀心。

像这样，比丘们！在人们寿命为十岁时，那些众生，将互相生起强烈的敌意……[以此类推]……

生起强烈的杀心。

二六 比丘们！在人们寿命为十岁时，将会有七天的‘刀剑劫’。他们互相视对方为野

兽。他们各自手中将出现锋利的刀剑，凭借那锋利的刀剑，互相剥夺对方的生命：

“这是一只野兽！这是一只野兽！”然而，比丘们！这些众生中，有些会生起这样的念头：“我们

不要伤害任何人，任何人也不要伤害我们。那么，我们何不躲进草丛、森林、树丛、

河川险阻或山岩崎岖之处，靠吃森林里的根和果实来保全生命呢！”他们便躲进草丛、

森林、树丛、河川险阻或山岩崎岖之处，靠吃森林里的根和果实来保全生命。他们经过七天后，

从草丛、森林、树丛、河川险阻或山岩崎岖之处出来，互相拥抱、聚集庆贺说：“太好了！

你还活着！你还活着！”比丘们！那时，那些众生会生起这样的念头：“我们因为行持了

不善法，才遭受如此惨重的亲族灭绝。那么，我们应当行持善法。应当行持什么样的善法呢？

于是，我们应当戒除杀生，我们应当受持这善法并实践。”他们便远离杀生，

受持这善法。他们因为受持这善法，寿命增长了，容貌也增添了美好。他们由于

寿命的增长、容貌的增美，原先寿命十岁的人，他们的子女寿命将成为二十岁。

二七 那时，比丘们！那些众生会生起这样的念头：“我们因为受持了善法，寿命增长了，

容貌也增添了美好。那么，我们应当进一步行持善事。于是，我们应当远离偷盗，远离邪淫，

远离妄语，远离离间语，远离粗恶语，远离无益语，舍弃贪欲，舍弃瞋恚，

舍弃邪见，灭尽三种法，即：不正当的贪欲、过度的贪婪、错误的法。于是，我们应当恭敬

母亲、父亲，尊敬沙门、婆罗门，尊敬家族中的长者等，受持这善法。”

比丘们！[像这样]，他们恭敬母亲、父亲，尊敬沙门、婆罗门，尊崇家族长者，受持

这些善法。他们由于受持善法，寿命增长了，容貌也增添了美好。他们由于寿命增长、

容貌增美，人们寿命为二十岁时，其子女寿命将成为四十岁；人们寿命为四十岁时，其子女的寿命将成为八十岁；

人们寿命为八十岁时，其子女的寿命将成为一百六十岁；人们寿命为一百六十岁时，其子女的寿命将成为

三百二十岁；人们寿命为三百二十岁时，其子女的寿命将成为六百四十岁；人们寿命为六百四十岁

时，其子女的寿命将成为二千岁；人们寿命为二千岁时，其子女的寿命将成为四千岁；人们寿命为四

千岁时，其子女的寿命将成为八千岁；人们寿命为八千岁时，其子女的寿命将成为二万岁；人们

寿命为二万岁时，其子女的寿命将成为四万岁；人们寿命为四万岁时，其子女的寿命将成为八万岁。

二八 比丘们！在人们寿命为八万岁时，女孩五百岁才适合婚嫁。比丘们！在人们寿命为八万岁

时，只有三种病，即：欲望、饥饿、衰老。比丘们！在人们寿命为八万岁时，这个阎浮提

将会富饶、繁荣，村庄、城镇和王都互相连接，鸡犬相闻；比丘们！在人们寿命为八万岁时，

这个阎浮提将遍满人口，如同无间地狱一般，又像芦苇丛或甘蔗林一样密集；比丘们！在人们寿命为八万岁时，

现在的波罗奈，便会成为名叫‘给都玛底’的王都，富饶、繁荣、人口众多、人民密集，

土地肥沃；比丘们！在人们寿命为八万岁时，这个阎浮提虽然有八万四千座城市，但给都玛底

将是最高级的王都。

二九 比丘们！在人们寿命为八万岁时，在给都玛底王都，将出现一位名叫‘商卡’(Saṅkho) 的国王，

他是一位转轮圣王，是符合正法的法王，征服四方，国土稳固，具足七宝，是人民的保护者。

他将具足这些七宝，即：轮宝、象宝、马宝、珠宝、

女宝、居士宝、以及第七位的主兵臣宝。而且那位国王还有上千位王子，个个英勇、

威武，善于击退外敌；他将不用刑罚、不动刀枪，以正法统治这片远至大海彼岸的土地而安住。

三十 比丘们！在人们寿命为八万岁时，名叫‘弥勒’(Metteyyo) 的阿拉汉、正等正觉、明行足、善逝、世间解、

无上丈夫调御士、天人师、佛陀、世尊的如来将出现在世间；就像我现在在这个世界，是阿拉汉、

……[以此类推]……佛陀、世尊出现一样。他也将亲自了知、证悟并宣说这个包含天界、魔界、

梵天界以及这个世界的沙门、婆罗门、天神和人类的世界。就像我现在亲自了知、证悟并宣说

这个包含天界、魔界、梵天界以及这个世界的沙门、婆罗门、天神和人类的世界一样。他将宣示初善、

中善、后亦善的法、并开示文义具足、一切圆满清净的梵行；就像我现在宣示初善、

中善、后亦善的法，并开示文义具足、一切圆满清净的梵行一样。他将统领数千人的

比丘僧团；就像我现在统领数百人的比丘僧团一样。

三一 比丘们！那时，名叫‘商卡’的国王，会将先前由大巴纳达王所建造的宫殿重新升起；

安住于那宫殿中，然后将其舍弃，布施给沙门、婆罗门、穷人、旅人、行乞者，之后，在弥勒

如来、阿拉汉、正等正觉者那里，剃除须发，穿上袈裟，从在家而出家修行；他这样出家

后，独自隐居，不放逸，精勤，自我策励而住，不久之后，这位善男子就为了那个目标，

即正确地从在家而出家修行，成就无上梵行，在当下生中亲自证悟、实现而安住。

三二 比丘们！要以自己为岛屿、以自己为皈依处，不以其他（事物）为皈依处。要以法为岛屿、以法为皈依处，

不以其他（事物）为皈依处。比丘们！比丘怎样才是以自己为岛屿、以自己为皈依处，不以其他（事物）为皈依处，

以法为岛屿、以法为皈依处，不以其他（事物）为皈依处而安住呢？比丘们！于此，有比丘对于身体，

持续观察身体而安住，保持热忱、正知、正念，以此调伏世间的贪欲和忧愁。对于感受……对于心……

对于法……[以此类推]……。比丘们！像这样，就是比丘以自己为岛屿、以自己为皈依处，……[以此类推]……

不以其他（事物）为皈依处而安住。

三三 比丘们！要在自己的领域，即祖辈父辈传承的领域内行持。比丘们！在自己的领域，即祖辈父辈

传承的领域内行持的人，寿命会增长，容貌会变好，安乐会增长，财富会增长，力量会增长。

比丘们！那么，什么是比丘的寿命呢？比丘们！于此，有比丘修习包含‘欲定’和‘精勤行’

的神足，修习包含‘精进定’……以此类推……‘心定’……‘观定’和‘精勤行’的神足。

他因为修习、多修习了这四神足，如果他愿意，可以[住]一劫或一劫余。比丘们！这就是

比丘的寿命。

比丘们！什么是比丘的容貌呢？比丘们！于此，比丘具足戒行，遵循波罗提木叉

的防护而住，行为和范围具足，对微小的过失也视为危险，受持学习各项学处。比丘们！这就是

比丘的容貌。

比丘们！什么是比丘的安乐呢？比丘们！于此，有比丘远离了欲乐，远离了不善法，

进入并安住于有寻、有伺、由远离而生的喜、乐的初禅。又平息了寻、伺，内心

宁静，心达到专一，无寻、无伺，由定生喜、乐，达到第二禅……第三禅……

第四禅而安住。比丘们！这就是比丘的安乐。

比丘们！什么是比丘的财富呢？比丘们！于此，有比丘以充满慈心的心，遍满一个方向

而住。同样遍满第二方、第三方、第四方，像这样，向上、向下、横遍、在一切处，

对一切世间，以广大、宏大、无量、无怨、无害的充满慈心的心遍满而住。以充满悲心的心

……以充满喜心的心……以充满舍心的心遍满而住。比丘们！这就是比丘的财富。

比丘们！什么是比丘的力量呢？比丘们！于此，有比丘由于诸漏的灭尽、无漏、心解

脱、慧解脱，在当下生中亲自证知、实现、达到而安住。比丘们！这就是比丘的力量。

比丘们！我不见有任何一种力量像魔罗的力量那样难以克制。比丘们！由于受持善法，

福德就这样增长。

世尊说完这番话后，那些比丘们，听闻世尊所说的话，心生喜悦，乐于奉行。

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.13 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【1】Dīghanikāya 长部经典 (DN 1-34, 1360)/《3》Pāthikavaggapāḷi 波梨品 (DN 24-34, 1-360)”

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【经名】 4. Aggaññasutta 起世因本经 (DN 27, 111-140)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Aggaññasuttaṃ

Vāseṭṭhabhāradvājā

111. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Tena kho pana samayena vāseṭṭhabhāradvājā bhikkhūsu parivasanti bhikkhubhāvaṃ ākaṅkhamānā. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito pāsādā orohitvā pāsādapacchāyāyaṃ [pāsādacchāyāyaṃ (ka.)] abbhokāse caṅkamati.

112. Addasā kho vāseṭṭho bhagavantaṃ sāyanhasamayaṃ paṭisallānā vuṭṭhitaṃ pāsādā orohitvā pāsādapacchāyāyaṃ abbhokāse caṅkamantaṃ. Disvāna bhāradvājaṃ āmantesi – “ayaṃ, āvuso bhāradvāja, bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito pāsādā orohitvā pāsādapacchāyāyaṃ abbhokāse caṅkamati. Āyāmāvuso bhāradvāja, yena bhagavā tenupasaṅkamissāma; appeva nāma labheyyāma bhagavato santikā [sammukhā (syā. ka.)] dhammiṃ kathaṃ savanāyā”ti. “Evamāvuso”ti kho bhāradvājo vāseṭṭhassa paccassosi.

113. Atha kho vāseṭṭhabhāradvājā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā bhagavantaṃ caṅkamantaṃ anucaṅkamiṃsu. Atha kho bhagavā vāseṭṭhaṃ āmantesi – “tumhe khvattha, vāseṭṭha, brāhmaṇajaccā brāhmaṇakulīnā brāhmaṇakulā agārasmā anagāriyaṃ pabbajitā, kacci vo, vāseṭṭha, brāhmaṇā na akkosanti na paribhāsantī”ti? “Taggha no, bhante, brāhmaṇā akkosanti paribhāsanti attarūpāya paribhāsāya paripuṇṇāya, no aparipuṇṇāyā”ti. “Yathā kathaṃ pana vo, vāseṭṭha, brāhmaṇā akkosanti paribhāsanti attarūpāya paribhāsāya paripuṇṇāya, no aparipuṇṇāyā”ti? “Brāhmaṇā, bhante, evamāhaṃsu – ‘brāhmaṇova seṭṭho vaṇṇo, hīnā aññe vaṇṇā [hīno añño vaṇṇo (sī. pī. ma. ni. 2 madhurasutta)]. Brāhmaṇova sukko vaṇṇo, kaṇhā aññe vaṇṇā [kaṇho añño vaṇṇo (sī. pī. ma. ni. 2 madhurasutta)]. Brāhmaṇāva sujjhanti, no abrāhmaṇā. Brāhmaṇāva [brāhmaṇā (syā.)] brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā. Te tumhe seṭṭhaṃ vaṇṇaṃ hitvā hīnamattha vaṇṇaṃ ajjhupagatā, yadidaṃ muṇḍake samaṇake ibbhe kaṇhe bandhupādāpacce. Tayidaṃ na sādhu, tayidaṃ nappatirūpaṃ, yaṃ tumhe seṭṭhaṃ vaṇṇaṃ hitvā hīnamattha vaṇṇaṃ ajjhupagatā yadidaṃ muṇḍake samaṇake ibbhe kaṇhe bandhupādāpacce’ti. Evaṃ kho no, bhante, brāhmaṇā akkosanti paribhāsanti attarūpāya paribhāsāya paripuṇṇāya, no aparipuṇṇāyā”ti.

114. “Taggha vo, vāseṭṭha, brāhmaṇā porāṇaṃ assarantā evamāhaṃsu – ‘brāhmaṇova seṭṭho vaṇṇo, hīnā aññe vaṇṇā; brāhmaṇova sukko vaṇṇo, kaṇhā aññe vaṇṇā; brāhmaṇāva sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti. Dissanti kho pana, vāseṭṭha, brāhmaṇānaṃ brāhmaṇiyo utuniyopi gabbhiniyopi vijāyamānāpi pāyamānāpi. Te ca brāhmaṇā yonijāva samānā evamāhaṃsu – ‘brāhmaṇova seṭṭho vaṇṇo, hīnā aññe vaṇṇā; brāhmaṇova sukko vaṇṇo, kaṇhā aññe vaṇṇā; brāhmaṇāva sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti. Te [te ca (syā. ka.)] brahmānañceva abbhācikkhanti, musā ca bhāsanti, bahuñca apuññaṃ pasavanti.

Catuvaṇṇasuddhi

115. “Cattārome, vāseṭṭha, vaṇṇā – khattiyā, brāhmaṇā, vessā, suddā. Khattiyopi kho, vāseṭṭha, idhekacco pāṇātipātī hoti adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhī. Iti kho, vāseṭṭha, yeme dhammā akusalā akusalasaṅkhātā sāvajjā sāvajjasaṅkhātā asevitabbā asevitabbasaṅkhātā naalamariyā naalamariyasaṅkhātā kaṇhā kaṇhavipākā viññugarahitā, khattiyepi te [kho vāseṭṭha (ka.)] idhekacce sandissanti. Brāhmaṇopi kho, vāseṭṭha…pe… vessopi kho, vāseṭṭha…pe… suddopi kho, vāseṭṭha, idhekacco pāṇātipātī hoti adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhī. Iti kho, vāseṭṭha, yeme dhammā akusalā akusalasaṅkhātā…pe… kaṇhā kaṇhavipākā viññugarahitā; suddepi te idhekacce sandissanti.

“Khattiyopi kho, vāseṭṭha, idhekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, pisuṇāya vācāya paṭivirato, pharusāya vācāya paṭivirato, samphappalāpā paṭivirato, anabhijjhālu abyāpannacitto, sammādiṭṭhī. Iti kho, vāseṭṭha, yeme dhammā kusalā kusalasaṅkhātā anavajjā anavajjasaṅkhātā sevitabbā sevitabbasaṅkhātā alamariyā alamariyasaṅkhātā sukkā sukkavipākā viññuppasatthā, khattiyepi te idhekacce sandissanti. Brāhmaṇopi kho, vāseṭṭha…pe… vessopi kho, vāseṭṭha…pe… suddopi kho, vāseṭṭha, idhekacco pāṇātipātā paṭivirato hoti…pe… anabhijjhālu, abyāpannacitto, sammādiṭṭhī. Iti kho, vāseṭṭha, yeme dhammā kusalā kusalasaṅkhātā anavajjā anavajjasaṅkhātā sevitabbā sevitabbasaṅkhātā alamariyā alamariyasaṅkhātā sukkā sukkavipākā viññuppasatthā; suddepi te idhekacce sandissanti.

116. “Imesu kho, vāseṭṭha, catūsu vaṇṇesu evaṃ ubhayavokiṇṇesu vattamānesu kaṇhasukkesu dhammesu viññugarahitesu ceva viññuppasatthesu ca yadettha brāhmaṇā evamāhaṃsu – ‘brāhmaṇova seṭṭho vaṇṇo, hīnā aññe vaṇṇā; brāhmaṇova sukko vaṇṇo, kaṇhā aññe vaṇṇā; brāhmaṇāva sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti. Taṃ tesaṃ viññū nānujānanti. Taṃ kissa hetu? Imesañhi, vāseṭṭha, catunnaṃ vaṇṇānaṃ yo hoti bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, so nesaṃ aggamakkhāyati dhammeneva, no adhammena. Dhammo hi, vāseṭṭha, seṭṭho janetasmiṃ, diṭṭhe ceva dhamme abhisamparāyañca.

117. “Tadamināpetaṃ, vāseṭṭha, pariyāyena veditabbaṃ, yathā dhammova seṭṭho janetasmiṃ, diṭṭhe ceva dhamme abhisamparāyañca.

“Jānāti kho [kho pana (ka.)], vāseṭṭha, rājā pasenadi kosalo – ‘samaṇo gotamo anantarā [anuttaro (bahūsu)] sakyakulā pabbajito’ti. Sakyā kho pana, vāseṭṭha, rañño pasenadissa kosalassa anuyuttā [anantarā anuyantā (syā.), anantarā anuyuttā (ka.)] bhavanti. Karonti kho, vāseṭṭha, sakyā raññe pasenadimhi kosale nipaccakāraṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ. Iti kho, vāseṭṭha, yaṃ karonti sakyā raññe pasenadimhi kosale nipaccakāraṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ, karoti taṃ rājā pasenadi kosalo tathāgate nipaccakāraṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ, na naṃ [nanu (bahūsu)] ‘sujāto samaṇo gotamo, dujjātohamasmi. Balavā samaṇo gotamo, dubbalohamasmi. Pāsādiko samaṇo gotamo, dubbaṇṇohamasmi. Mahesakkho samaṇo gotamo, appesakkhohamasmī’ti. Atha kho naṃ dhammaṃyeva sakkaronto dhammaṃ garuṃ karonto dhammaṃ mānento dhammaṃ pūjento dhammaṃ apacāyamāno evaṃ rājā pasenadi kosalo tathāgate nipaccakāraṃ karoti, abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ. Imināpi kho etaṃ, vāseṭṭha, pariyāyena veditabbaṃ, yathā dhammova seṭṭho janetasmiṃ, diṭṭhe ceva dhamme abhisamparāyañca.

118. “Tumhe khvattha, vāseṭṭha, nānājaccā nānānāmā nānāgottā nānākulā agārasmā anagāriyaṃ pabbajitā. ‘Ke tumhe’ti – puṭṭhā samānā ‘samaṇā sakyaputtiyāmhā’ti – paṭijānātha. Yassa kho panassa, vāseṭṭha, tathāgate saddhā niviṭṭhā mūlajātā patiṭṭhitā daḷhā asaṃhāriyā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ, tassetaṃ kallaṃ vacanāya – ‘bhagavatomhi putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo’ti. Taṃ kissa hetu? Tathāgatassa hetaṃ, vāseṭṭha, adhivacanaṃ ‘dhammakāyo’ itipi, ‘brahmakāyo’ itipi, ‘dhammabhūto’ itipi, ‘brahmabhūto’ itipi.

119. “Hoti kho so, vāseṭṭha, samayo yaṃ kadāci karahaci dīghassa addhuno accayena ayaṃ loko saṃvaṭṭati. Saṃvaṭṭamāne loke yebhuyyena sattā ābhassarasaṃvattanikā honti. Te tattha honti manomayā pītibhakkhā sayaṃpabhā antalikkhacarā subhaṭṭhāyino ciraṃ dīghamaddhānaṃ tiṭṭhanti.

“Hoti kho so, vāseṭṭha, samayo yaṃ kadāci karahaci dīghassa addhuno accayena ayaṃ loko vivaṭṭati. Vivaṭṭamāne loke yebhuyyena sattā ābhassarakāyā cavitvā itthattaṃ āgacchanti. Tedha honti manomayā pītibhakkhā sayaṃpabhā antalikkhacarā subhaṭṭhāyino ciraṃ dīghamaddhānaṃ tiṭṭhanti.

Rasapathavipātubhāvo

120. “Ekodakībhūtaṃ kho pana, vāseṭṭha, tena samayena hoti andhakāro andhakāratimisā. Na candimasūriyā paññāyanti, na nakkhattāni tārakarūpāni paññāyanti, na rattindivā paññāyanti, na māsaḍḍhamāsā paññāyanti, na utusaṃvaccharā paññāyanti, na itthipumā paññāyanti, sattā sattātveva saṅkhyaṃ gacchanti. Atha kho tesaṃ, vāseṭṭha, sattānaṃ kadāci karahaci dīghassa addhuno accayena rasapathavī udakasmiṃ samatani [samatāni (bahūsu)]; seyyathāpi nāma payaso tattassa [payatattassa (syā.)] nibbāyamānassa upari santānakaṃ hoti, evameva pāturahosi. Sā ahosi vaṇṇasampannā gandhasampannā rasasampannā, seyyathāpi nāma sampannaṃ vā sappi sampannaṃ vā navanītaṃ evaṃvaṇṇā ahosi. Seyyathāpi nāma khuddamadhuṃ [khuddaṃ madhuṃ (ka. sī.)] aneḷakaṃ [anelakaṃ (sī. pī.)], evamassādā ahosi. Atha kho, vāseṭṭha, aññataro satto lolajātiko – ‘ambho, kimevidaṃ bhavissatī’ti rasapathaviṃ aṅguliyā sāyi. Tassa rasapathaviṃ aṅguliyā sāyato acchādesi, taṇhā cassa okkami. Aññepi kho, vāseṭṭha, sattā tassa sattassa diṭṭhānugatiṃ āpajjamānā rasapathaviṃ aṅguliyā sāyiṃsu. Tesaṃ rasapathaviṃ aṅguliyā sāyataṃ acchādesi, taṇhā ca tesaṃ okkami.

Candimasūriyādipātubhāvo

121. “Atha kho te, vāseṭṭha, sattā rasapathaviṃ hatthehi āluppakārakaṃ upakkamiṃsu paribhuñjituṃ. Yato kho te [yato kho (sī. syā. pī.)], vāseṭṭha, sattā rasapathaviṃ hatthehi āluppakārakaṃ upakkamiṃsu paribhuñjituṃ. Atha tesaṃ sattānaṃ sayaṃpabhā antaradhāyi. Sayaṃpabhāya antarahitāya candimasūriyā pāturahesuṃ. Candimasūriyesu pātubhūtesu nakkhattāni tārakarūpāni pāturahesuṃ. Nakkhattesu tārakarūpesu pātubhūtesu rattindivā paññāyiṃsu. Rattindivesu paññāyamānesu māsaḍḍhamāsā paññāyiṃsu. Māsaḍḍhamāsesu paññāyamānesu utusaṃvaccharā paññāyiṃsu. Ettāvatā kho, vāseṭṭha, ayaṃ loko puna vivaṭṭo hoti.

122. “Atha kho te, vāseṭṭha, sattā rasapathaviṃ paribhuñjantā taṃbhakkhā [tabbhakkhā (syā.)] tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhaṃsu. Yathā yathā kho te, vāseṭṭha, sattā rasapathaviṃ paribhuñjantā taṃbhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhaṃsu, tathā tathā tesaṃ sattānaṃ (rasapathaviṃ paribhuñjantānaṃ) [( ) sī. syā. pī. potthakesu natthi] kharattañceva kāyasmiṃ okkami, vaṇṇavevaṇṇatā [vaṇṇavevajjatā (ṭīkā)] ca paññāyittha. Ekidaṃ sattā vaṇṇavanto honti, ekidaṃ sattā dubbaṇṇā. Tattha ye te sattā vaṇṇavanto, te dubbaṇṇe satte atimaññanti – ‘mayametehi vaṇṇavantatarā, amhehete dubbaṇṇatarā’ti. Tesaṃ vaṇṇātimānapaccayā mānātimānajātikānaṃ rasapathavī antaradhāyi. Rasāya pathaviyā antarahitāya sannipatiṃsu. Sannipatitvā anutthuniṃsu – ‘aho rasaṃ, aho rasan’ti! Tadetarahipi manussā kañcideva surasaṃ [sādhurasaṃ (sī. syā. pī.)] labhitvā evamāhaṃsu – ‘aho rasaṃ, aho rasan’ti! Tadeva porāṇaṃ aggaññaṃ akkharaṃ anusaranti, na tvevassa atthaṃ ājānanti.

Bhūmipappaṭakapātubhāvo

123. “Atha kho tesaṃ, vāseṭṭha, sattānaṃ rasāya pathaviyā antarahitāya bhūmipappaṭako pāturahosi. Seyyathāpi nāma ahicchattako, evameva pāturahosi. So ahosi vaṇṇasampanno gandhasampanno rasasampanno, seyyathāpi nāma sampannaṃ vā sappi sampannaṃ vā navanītaṃ evaṃvaṇṇo ahosi. Seyyathāpi nāma khuddamadhuṃ aneḷakaṃ, evamassādo ahosi.

“Atha kho te, vāseṭṭha, sattā bhūmipappaṭakaṃ upakkamiṃsu paribhuñjituṃ. Te taṃ paribhuñjantā taṃbhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhaṃsu. Yathā yathā kho te, vāseṭṭha, sattā bhūmipappaṭakaṃ paribhuñjantā taṃbhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhaṃsu, tathā tathā tesaṃ sattānaṃ bhiyyoso mattāya kharattañceva kāyasmiṃ okkami, vaṇṇavevaṇṇatā ca paññāyittha. Ekidaṃ sattā vaṇṇavanto honti, ekidaṃ sattā dubbaṇṇā. Tattha ye te sattā vaṇṇavanto, te dubbaṇṇe satte atimaññanti – ‘mayametehi vaṇṇavantatarā, amhehete dubbaṇṇatarā’ti. Tesaṃ vaṇṇātimānapaccayā mānātimānajātikānaṃ bhūmipappaṭako antaradhāyi.

Padālatāpātubhāvo

124. “Bhūmipappaṭake antarahite padālatā [saddālatā (sī.)] pāturahosi, seyyathāpi nāma kalambukā [kalambakā (syā.)], evameva pāturahosi. Sā ahosi vaṇṇasampannā gandhasampannā rasasampannā, seyyathāpi nāma sampannaṃ vā sappi sampannaṃ vā navanītaṃ evaṃvaṇṇā ahosi. Seyyathāpi nāma khuddamadhuṃ aneḷakaṃ, evamassādā ahosi.

“Atha kho te, vāseṭṭha, sattā padālataṃ upakkamiṃsu paribhuñjituṃ. Te taṃ paribhuñjantā taṃbhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhaṃsu. Yathā yathā kho te, vāseṭṭha, sattā padālataṃ paribhuñjantā taṃbhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhaṃsu, tathā tathā tesaṃ sattānaṃ bhiyyosomattāya kharattañceva kāyasmiṃ okkami, vaṇṇavevaṇṇatā ca paññāyittha. Ekidaṃ sattā vaṇṇavanto honti, ekidaṃ sattā dubbaṇṇā. Tattha ye te sattā vaṇṇavanto, te dubbaṇṇe satte atimaññanti – ‘mayametehi vaṇṇavantatarā, amhehete dubbaṇṇatarā’ti. Tesaṃ vaṇṇātimānapaccayā mānātimānajātikānaṃ padālatā antaradhāyi.

“Padālatāya antarahitāya sannipatiṃsu. Sannipatitvā anutthuniṃsu – ‘ahu vata no, ahāyi vata no padālatā’ti! Tadetarahipi manussā kenaci [kenacideva (sī. syā. pī.)] dukkhadhammena phuṭṭhā evamāhaṃsu – ‘ahu vata no, ahāyi vata no’ti! Tadeva porāṇaṃ aggaññaṃ akkharaṃ anusaranti, na tvevassa atthaṃ ājānanti.

Akaṭṭhapākasālipātubhāvo

125. “Atha kho tesaṃ, vāseṭṭha, sattānaṃ padālatāya antarahitāya akaṭṭhapāko sāli pāturahosi akaṇo athuso suddho sugandho taṇḍulapphalo. Yaṃ taṃ sāyaṃ sāyamāsāya āharanti, pāto taṃ hoti pakkaṃ paṭivirūḷhaṃ. Yaṃ taṃ pāto pātarāsāya āharanti, sāyaṃ taṃ hoti pakkaṃ paṭivirūḷhaṃ; nāpadānaṃ paññāyati. Atha kho te, vāseṭṭha, sattā akaṭṭhapākaṃ sāliṃ paribhuñjantā taṃbhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhaṃsu.

Itthipurisaliṅgapātubhāvo

126. “Yathā yathā kho te, vāseṭṭha, sattā akaṭṭhapākaṃ sāliṃ paribhuñjantā taṃbhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhaṃsu, tathā tathā tesaṃ sattānaṃ bhiyyosomattāya kharattañceva kāyasmiṃ okkami, vaṇṇavevaṇṇatā ca paññāyittha, itthiyā ca itthiliṅgaṃ pāturahosi purisassa ca purisaliṅgaṃ. Itthī ca purisaṃ ativelaṃ upanijjhāyati puriso ca itthiṃ. Tesaṃ ativelaṃ aññamaññaṃ upanijjhāyataṃ sārāgo udapādi, pariḷāho kāyasmiṃ okkami. Te pariḷāhapaccayā methunaṃ dhammaṃ paṭiseviṃsu.

“Ye kho pana te, vāseṭṭha, tena samayena sattā passanti methunaṃ dhammaṃ paṭisevante, aññe paṃsuṃ khipanti, aññe seṭṭhiṃ khipanti, aññe gomayaṃ khipanti – ‘nassa asuci [vasali (syā.), vasalī (ka.)], nassa asucī’ti. ‘Kathañhi nāma satto sattassa evarūpaṃ karissatī’ti! Tadetarahipi manussā ekaccesu janapadesu vadhuyā nibbuyhamānāya [nivayhamānāya, niggayhamānāya (ka.)] aññe paṃsuṃ khipanti, aññe seṭṭhiṃ khipanti, aññe gomayaṃ khipanti. Tadeva porāṇaṃ aggaññaṃ akkharaṃ anusaranti, na tvevassa atthaṃ ājānanti.

Methunadhammasamācāro

127. “Adhammasammataṃ kho pana [adhammasammataṃ taṃ kho pana (syā.), adhammasammataṃ kho pana taṃ (?)], vāseṭṭha, tena samayena hoti, tadetarahi dhammasammataṃ. Ye kho pana, vāseṭṭha, tena samayena sattā methunaṃ dhammaṃ paṭisevanti, te māsampi dvemāsampi na labhanti gāmaṃ vā nigamaṃ vā pavisituṃ. Yato kho te, vāseṭṭha, sattā tasmiṃ asaddhamme ativelaṃ pātabyataṃ āpajjiṃsu. Atha agārāni upakkamiṃsu kātuṃ tasseva asaddhammassa paṭicchādanatthaṃ. Atha kho, vāseṭṭha, aññatarassa sattassa alasajātikassa etadahosi – ‘ambho, kimevāhaṃ vihaññāmi sāliṃ āharanto sāyaṃ sāyamāsāya pāto pātarāsāya! Yaṃnūnāhaṃ sāliṃ āhareyyaṃ sakiṃdeva [sakiṃdeva (ka.)] sāyapātarāsāyā’ti!

“Atha kho so, vāseṭṭha, satto sāliṃ āhāsi sakiṃdeva sāyapātarāsāya. Atha kho, vāseṭṭha, aññataro satto yena so satto tenupasaṅkami; upasaṅkamitvā taṃ sattaṃ etadavoca – ‘ehi, bho satta, sālāhāraṃ gamissāmā’ti. ‘Alaṃ, bho satta, āhato [āhaṭo (syā.)] me sāli sakiṃdeva sāyapātarāsāyā’ti. Atha kho so, vāseṭṭha, satto tassa sattassa diṭṭhānugatiṃ āpajjamāno sāliṃ āhāsi sakiṃdeva dvīhāya. ‘Evampi kira, bho, sādhū’ti.

“Atha kho, vāseṭṭha, aññataro satto yena so satto tenupasaṅkami; upasaṅkamitvā taṃ sattaṃ etadavoca – ‘ehi, bho satta, sālāhāraṃ gamissāmā’ti. ‘Alaṃ, bho satta, āhato me sāli sakiṃdeva dvīhāyā’ti. Atha kho so, vāseṭṭha, satto tassa sattassa diṭṭhānugatiṃ āpajjamāno sāliṃ āhāsi sakiṃdeva catūhāya, ‘evampi kira, bho, sādhū’ti.

“Atha kho, vāseṭṭha, aññataro satto yena so satto tenupasaṅkami; upasaṅkamitvā taṃ sattaṃ etadavoca – ‘ehi, bho satta, sālāhāraṃ gamissāmā’ti. ‘Alaṃ, bho satta, āhato me sāli sakideva catūhāyā’ti. Atha kho so, vāseṭṭha, satto tassa sattassa diṭṭhānugatiṃ āpajjamāno sāliṃ āhāsi sakideva aṭṭhāhāya, ‘evampi kira, bho, sādhū’ti.

“Yato kho te, vāseṭṭha, sattā sannidhikārakaṃ sāliṃ upakkamiṃsu paribhuñjituṃ. Atha kaṇopi taṇḍulaṃ pariyonandhi, thusopi taṇḍulaṃ pariyonandhi; lūnampi nappaṭivirūḷhaṃ, apadānaṃ paññāyittha, saṇḍasaṇḍā sālayo aṭṭhaṃsu.

Sālivibhāgo

128. “Atha kho te, vāseṭṭha, sattā sannipatiṃsu, sannipatitvā anutthuniṃsu – ‘pāpakā vata, bho, dhammā sattesu pātubhūtā. Mayañhi pubbe manomayā ahumhā pītibhakkhā sayaṃpabhā antalikkhacarā subhaṭṭhāyino, ciraṃ dīghamaddhānaṃ aṭṭhamhā. Tesaṃ no amhākaṃ kadāci karahaci dīghassa addhuno accayena rasapathavī udakasmiṃ samatani. Sā ahosi vaṇṇasampannā gandhasampannā rasasampannā. Te mayaṃ rasapathaviṃ hatthehi āluppakārakaṃ upakkamimha paribhuñjituṃ, tesaṃ no rasapathaviṃ hatthehi āluppakārakaṃ upakkamataṃ paribhuñjituṃ sayaṃpabhā antaradhāyi. Sayaṃpabhāya antarahitāya candimasūriyā pāturahesuṃ, candimasūriyesu pātubhūtesu nakkhattāni tārakarūpāni pāturahesuṃ, nakkhattesu tārakarūpesu pātubhūtesu rattindivā paññāyiṃsu, rattindivesu paññāyamānesu māsaḍḍhamāsā paññāyiṃsu. Māsaḍḍhamāsesu paññāyamānesu utusaṃvaccharā paññāyiṃsu. Te mayaṃ rasapathaviṃ paribhuñjantā taṃbhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhamhā. Tesaṃ no pāpakānaṃyeva akusalānaṃ dhammānaṃ pātubhāvā rasapathavī antaradhāyi. Rasapathaviyā antarahitāya bhūmipappaṭako pāturahosi. So ahosi vaṇṇasampanno gandhasampanno rasasampanno. Te mayaṃ bhūmipappaṭakaṃ upakkamimha paribhuñjituṃ. Te mayaṃ taṃ paribhuñjantā taṃbhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhamhā. Tesaṃ no pāpakānaṃyeva akusalānaṃ dhammānaṃ pātubhāvā bhūmipappaṭako antaradhāyi. Bhūmipappaṭake antarahite padālatā pāturahosi. Sā ahosi vaṇṇasampannā gandhasampannā rasasampannā. Te mayaṃ padālataṃ upakkamimha paribhuñjituṃ. Te mayaṃ taṃ paribhuñjantā taṃbhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhamhā. Tesaṃ no pāpakānaṃyeva akusalānaṃ dhammānaṃ pātubhāvā padālatā antaradhāyi. Padālatāya antarahitāya akaṭṭhapāko sāli pāturahosi akaṇo athuso suddho sugandho taṇḍulapphalo. Yaṃ taṃ sāyaṃ sāyamāsāya āharāma, pāto taṃ hoti pakkaṃ paṭivirūḷhaṃ. Yaṃ taṃ pāto pātarāsāya āharāma, sāyaṃ taṃ hoti pakkaṃ paṭivirūḷhaṃ. Nāpadānaṃ paññāyittha. Te mayaṃ akaṭṭhapākaṃ sāliṃ paribhuñjantā taṃbhakkhā tadāhārā ciraṃ dīghamaddhānaṃ aṭṭhamhā. Tesaṃ no pāpakānaṃyeva akusalānaṃ dhammānaṃ pātubhāvā kaṇopi taṇḍulaṃ pariyonandhi, thusopi taṇḍulaṃ pariyonandhi, lūnampi nappaṭivirūḷhaṃ, apadānaṃ paññāyittha, saṇḍasaṇḍā sālayo ṭhitā. Yaṃnūna mayaṃ sāliṃ vibhajeyyāma, mariyādaṃ ṭhapeyyāmā’ti! Atha kho te, vāseṭṭha, sattā sāliṃ vibhajiṃsu, mariyādaṃ ṭhapesuṃ.

129. “Atha kho, vāseṭṭha, aññataro satto lolajātiko sakaṃ bhāgaṃ parirakkhanto aññataraṃ [aññassa (?)] bhāgaṃ adinnaṃ ādiyitvā paribhuñji. Tamenaṃ aggahesuṃ, gahetvā etadavocuṃ – ‘pāpakaṃ vata, bho satta, karosi, yatra hi nāma sakaṃ bhāgaṃ parirakkhanto aññataraṃ bhāgaṃ adinnaṃ ādiyitvā paribhuñjasi. Māssu, bho satta, punapi evarūpamakāsī’ti. ‘Evaṃ, bho’ti kho, vāseṭṭha, so satto tesaṃ sattānaṃ paccassosi. Dutiyampi kho, vāseṭṭha, so satto…pe… tatiyampi kho, vāseṭṭha, so satto sakaṃ bhāgaṃ parirakkhanto aññataraṃ bhāgaṃ adinnaṃ ādiyitvā paribhuñji. Tamenaṃ aggahesuṃ, gahetvā etadavocuṃ – ‘pāpakaṃ vata, bho satta, karosi, yatra hi nāma sakaṃ bhāgaṃ parirakkhanto aññataraṃ bhāgaṃ adinnaṃ ādiyitvā paribhuñjasi. Māssu, bho satta, punapi evarūpamakāsī’ti. Aññe pāṇinā pahariṃsu, aññe leḍḍunā pahariṃsu, aññe daṇḍena pahariṃsu. Tadagge kho, vāseṭṭha, adinnādānaṃ paññāyati, garahā paññāyati, musāvādo paññāyati, daṇḍādānaṃ paññāyati.

Mahāsammatarājā

130. “Atha kho te, vāseṭṭha, sattā sannipatiṃsu, sannipatitvā anutthuniṃsu – ‘pāpakā vata bho dhammā sattesu pātubhūtā, yatra hi nāma adinnādānaṃ paññāyissati, garahā paññāyissati, musāvādo paññāyissati, daṇḍādānaṃ paññāyissati. Yaṃnūna mayaṃ ekaṃ sattaṃ sammanneyyāma, yo no sammā khīyitabbaṃ khīyeyya, sammā garahitabbaṃ garaheyya, sammā pabbājetabbaṃ pabbājeyya. Mayaṃ panassa sālīnaṃ bhāgaṃ anuppadassāmā’ti.

“Atha kho te, vāseṭṭha, sattā yo nesaṃ satto abhirūpataro ca dassanīyataro ca pāsādikataro ca mahesakkhataro ca taṃ sattaṃ upasaṅkamitvā etadavocuṃ – ‘ehi, bho satta, sammā khīyitabbaṃ khīya, sammā garahitabbaṃ garaha, sammā pabbājetabbaṃ pabbājehi. Mayaṃ pana te sālīnaṃ bhāgaṃ anuppadassāmā’ti. ‘Evaṃ, bho’ti kho, vāseṭṭha, so satto tesaṃ sattānaṃ paṭissuṇitvā sammā khīyitabbaṃ khīyi, sammā garahitabbaṃ garahi, sammā pabbājetabbaṃ pabbājesi. Te panassa sālīnaṃ bhāgaṃ anuppadaṃsu.

131. “Mahājanasammatoti kho, vāseṭṭha, ‘mahāsammato, mahāsammato’ tveva paṭhamaṃ akkharaṃ upanibbattaṃ. Khettānaṃ adhipatīti kho, vāseṭṭha, ‘khattiyo, khattiyo’ tveva dutiyaṃ akkharaṃ upanibbattaṃ. Dhammena pare rañjetīti kho, vāseṭṭha, ‘rājā, rājā’ tveva tatiyaṃ akkharaṃ upanibbattaṃ. Iti kho, vāseṭṭha, evametassa khattiyamaṇḍalassa porāṇena aggaññena akkharena abhinibbatti ahosi tesaṃyeva sattānaṃ, anaññesaṃ. Sadisānaṃyeva, no asadisānaṃ. Dhammeneva, no adhammena. Dhammo hi, vāseṭṭha, seṭṭho janetasmiṃ diṭṭhe ceva dhamme abhisamparāyañca.

Brāhmaṇamaṇḍalaṃ

132. “Atha kho tesaṃ, vāseṭṭha, sattānaṃyeva [tesaṃ yeva kho vāseṭṭha sattānaṃ (sī. pī.)] ekaccānaṃ etadahosi – ‘pāpakā vata, bho, dhammā sattesu pātubhūtā, yatra hi nāma adinnādānaṃ paññāyissati, garahā paññāyissati, musāvādo paññāyissati, daṇḍādānaṃ paññāyissati, pabbājanaṃ paññāyissati. Yaṃnūna mayaṃ pāpake akusale dhamme vāheyyāmā’ti. Te pāpake akusale dhamme vāhesuṃ. Pāpake akusale dhamme vāhentīti kho, vāseṭṭha, ‘brāhmaṇā, brāhmaṇā’ tveva paṭhamaṃ akkharaṃ upanibbattaṃ. Te araññāyatane paṇṇakuṭiyo karitvā paṇṇakuṭīsu jhāyanti vītaṅgārā vītadhūmā pannamusalā sāyaṃ sāyamāsāya pāto pātarāsāya gāmanigamarājadhāniyo osaranti ghāsamesamānā [ghāsamesanā (sī. syā. pī.)]. Te ghāsaṃ paṭilabhitvā punadeva araññāyatane paṇṇakuṭīsu jhāyanti. Tamenaṃ manussā disvā evamāhaṃsu – ‘ime kho, bho, sattā araññāyatane paṇṇakuṭiyo karitvā paṇṇakuṭīsu jhāyanti, vītaṅgārā vītadhūmā pannamusalā sāyaṃ sāyamāsāya pāto pātarāsāya gāmanigamarājadhāniyo osaranti ghāsamesamānā. Te ghāsaṃ paṭilabhitvā punadeva araññāyatane paṇṇakuṭīsu jhāyantī’ti, jhāyantīti kho [paṇṇakuṭīsu jhāyanti jhāyantīti kho (sī. pī.), paṇṇakuṭīsu jhāyantīti kho (ka.)], vāseṭṭha, ‘jhāyakā, jhāyakā’ tveva dutiyaṃ akkharaṃ upanibbattaṃ. Tesaṃyeva kho, vāseṭṭha, sattānaṃ ekacce sattā araññāyatane paṇṇakuṭīsu taṃ jhānaṃ anabhisambhuṇamānā [anabhisaṃbhūnamānā (katthaci)] gāmasāmantaṃ nigamasāmantaṃ osaritvā ganthe karontā acchanti. Tamenaṃ manussā disvā evamāhaṃsu – ‘ime kho, bho, sattā araññāyatane paṇṇakuṭīsu taṃ jhānaṃ anabhisambhuṇamānā gāmasāmantaṃ nigamasāmantaṃ osaritvā ganthe karontā acchanti, na dānime jhāyantī’ti. Na dānime [na dānime jhāyantī na dānime (sī. pī. ka.)] jhāyantīti kho, vāseṭṭha, ‘ajjhāyakā ajjhāyakā’ tveva tatiyaṃ akkharaṃ upanibbattaṃ. Hīnasammataṃ kho pana, vāseṭṭha, tena samayena hoti, tadetarahi seṭṭhasammataṃ. Iti kho, vāseṭṭha, evametassa brāhmaṇamaṇḍalassa porāṇena aggaññena akkharena abhinibbatti ahosi tesaṃyeva sattānaṃ, anaññesaṃ sadisānaṃyeva no asadisānaṃ dhammeneva, no adhammena. Dhammo hi, vāseṭṭha, seṭṭho janetasmiṃ diṭṭhe ceva dhamme abhisamparāyañca.

Vessamaṇḍalaṃ

133. “Tesaṃyeva kho, vāseṭṭha, sattānaṃ ekacce sattā methunaṃ dhammaṃ samādāya visukammante [vissutakammante (sī. pī.), vissukammante (ka. sī.), visuṃ kammante (syā. ka.)] payojesuṃ. Methunaṃ dhammaṃ samādāya visukammante payojentīti kho, vāseṭṭha, ‘vessā, vessā’ tveva akkharaṃ upanibbattaṃ. Iti kho, vāseṭṭha, evametassa vessamaṇḍalassa porāṇena aggaññena akkharena abhinibbatti ahosi tesaññeva sattānaṃ anaññesaṃ sadisānaṃyeva, no asadisānaṃ, dhammeneva no adhammena. Dhammo hi, vāseṭṭha, seṭṭho janetasmiṃ diṭṭhe ceva dhamme abhisamparāyañca.

Suddamaṇḍalaṃ

134. “Tesaññeva kho, vāseṭṭha, sattānaṃ ye te sattā avasesā te luddācārā khuddācārā ahesuṃ. Luddācārā khuddācārāti kho, vāseṭṭha, ‘suddā, suddā’ tveva akkharaṃ upanibbattaṃ. Iti kho, vāseṭṭha, evametassa suddamaṇḍalassa porāṇena aggaññena akkharena abhinibbatti ahosi tesaṃyeva sattānaṃ anaññesaṃ, sadisānaṃyeva no asadisānaṃ, dhammeneva, no adhammena. Dhammo hi, vāseṭṭha, seṭṭho janetasmiṃ diṭṭhe ceva dhamme abhisamparāyañca.

135. “Ahu kho so, vāseṭṭha, samayo, yaṃ khattiyopi sakaṃ dhammaṃ garahamāno agārasmā anagāriyaṃ pabbajati – ‘samaṇo bhavissāmī’ti. Brāhmaṇopi kho, vāseṭṭha…pe… vessopi kho, vāseṭṭha…pe… suddopi kho, vāseṭṭha, sakaṃ dhammaṃ garahamāno agārasmā anagāriyaṃ pabbajati – ‘samaṇo bhavissāmī’ti. Imehi kho, vāseṭṭha, catūhi maṇḍalehi samaṇamaṇḍalassa abhinibbatti ahosi, tesaṃyeva sattānaṃ anaññesaṃ, sadisānaṃyeva no asadisānaṃ, dhammeneva no adhammena. Dhammo hi, vāseṭṭha, seṭṭho janetasmiṃ diṭṭhe ceva dhamme abhisamparāyañca.

Duccaritādikathā

136. “Khattiyopi kho, vāseṭṭha, kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā micchādiṭṭhiko micchādiṭṭhikammasamādāno [idaṃ padaṃ sī. ipotthakesu natthi] micchādiṭṭhikammasamādānahetu kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Brāhmaṇopi kho, vāseṭṭha…pe… vessopi kho, vāseṭṭha… suddopi kho, vāseṭṭha… samaṇopi kho, vāseṭṭha, kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā micchādiṭṭhiko micchādiṭṭhikammasamādāno micchādiṭṭhikammasamādānahetu kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

“Khattiyopi kho, vāseṭṭha, kāyena sucaritaṃ caritvā vācāya sucaritaṃ caritvā manasā sucaritaṃ caritvā sammādiṭṭhiko sammādiṭṭhikammasamādāno [idaṃ padaṃ sī. pī. potthakesu natthi] sammādiṭṭhikammasamādānahetu kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Brāhmaṇopi kho, vāseṭṭha…pe… vessopi kho, vāseṭṭha… suddopi kho, vāseṭṭha… samaṇopi kho, vāseṭṭha, kāyena sucaritaṃ caritvā vācāya sucaritaṃ caritvā manasā sucaritaṃ caritvā sammādiṭṭhiko sammādiṭṭhikammasamādāno sammādiṭṭhikammasamādānahetu kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.

137. “Khattiyopi kho, vāseṭṭha, kāyena dvayakārī, vācāya dvayakārī, manasā dvayakārī, vimissadiṭṭhiko vimissadiṭṭhikammasamādāno vimissadiṭṭhikammasamādānahetu [vimissadiṭṭhiko vimissakammasamādāno vimissakammasamādānahetu (syā.), vītimissadiṭṭhiko vītimissadiṭṭhikammasamādānahetu (sī. pī.)] kāyassa bhedā paraṃ maraṇā sukhadukkhappaṭisaṃvedī hoti. Brāhmaṇopi kho, vāseṭṭha …pe… vessopi kho, vāseṭṭha… suddopi kho, vāseṭṭha… samaṇopi kho, vāseṭṭha, kāyena dvayakārī, vācāya dvayakārī, manasā dvayakārī, vimissadiṭṭhiko vimissadiṭṭhikammasamādāno vimissadiṭṭhikammasamādānahetu kāyassa bhedā paraṃ maraṇā sukhadukkhappaṭisaṃvedī hoti.

Bodhipakkhiyabhāvanā

138. “Khattiyopi kho, vāseṭṭha, kāyena saṃvuto vācāya saṃvuto manasā saṃvuto sattannaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanamanvāya diṭṭheva dhamme parinibbāyati [parinibbāti (ka.)]. Brāhmaṇopi kho, vāseṭṭha…pe… vessopi kho vāseṭṭha… suddopi kho, vāseṭṭha … samaṇopi kho, vāseṭṭha, kāyena saṃvuto vācāya saṃvuto manasā saṃvuto sattannaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanamanvāya diṭṭheva dhamme parinibbāyati.

139. “Imesañhi, vāseṭṭha, catunnaṃ vaṇṇānaṃ yo hoti bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto so nesaṃ aggamakkhāyati dhammeneva. No adhammena. Dhammo hi, vāseṭṭha, seṭṭho janetasmiṃ diṭṭhe ceva dhamme abhisamparāyañca.

140. “Brahmunā pesā, vāseṭṭha, sanaṅkumārena gāthā bhāsitā –

‘Khattiyo seṭṭho janetasmiṃ, ye gottapaṭisārino;

Vijjācaraṇasampanno, so seṭṭho devamānuse’ti.

“Sā kho panesā, vāseṭṭha, brahmunā sanaṅkumārena gāthā sugītā, no duggītā. Subhāsitā, no dubbhāsitā. Atthasaṃhitā, no anatthasaṃhitā. Anumatā mayā. Ahampi, vāseṭṭha, evaṃ vadāmi –

‘Khattiyo seṭṭho janetasmiṃ, ye gottapaṭisārino;

Vijjācaraṇasampanno, so seṭṭho devamānuse’ti.

Idamavoca bhagavā. Attamanā vāseṭṭhabhāradvājā bhagavato bhāsitaṃ abhinandunti.

Aggaññasuttaṃ niṭṭhitaṃ catutthaṃ.

☸---------------------------------------------------------------------

二十七 起世因本经

我是这样听说的。

一 那时，世尊住在舍卫国的鹿母讲堂东园。当时，婆悉吒和婆罗堕两人，想要修行成为比丘，而加入了比丘的团体。到了黄昏时分，世尊从禅定中起身，走出讲堂，在讲堂外的树荫下经行。

二 婆悉吒在黄昏时，看见世尊从禅定中起身，走出讲堂，在讲堂外的树荫下经行。看见之后，他告诉婆罗堕说：“朋友，婆罗堕！世尊在黄昏时，从禅定中起身，走出讲堂，在讲堂外的树荫下经行。朋友，婆罗堕！我们去靠近世尊吧，或许能在世尊那里，听到他说法！”婆罗堕回答婆悉吒：“好的，朋友！”

于是，婆悉吒和婆罗堕，就去到世尊那里。到了之后，向世尊行礼问候，跟在世尊后面经行。

三 这时，世尊对婆悉吒说：

“婆悉吒，你们出身于婆罗门种姓，属于婆罗门的家族，从婆罗门家庭出家，过上没有家庭的生活，这很好。婆悉吒！婆罗门们没有责骂和诽谤你们吗？”

“确实如此，尊者，婆罗门们用他们特有的方式，不断地充分责骂和诽谤我们，没有停止过。”“那么，婆悉吒！婆罗门们是用什么样的话语，用他们特有的方式，不断地充分责骂和诽谤你们，没有停止过呢？”

“尊者！婆罗门们这样说：‘只有婆罗门种姓是最高的种姓，其他种姓都是低贱的。只有婆罗门是白色的种姓，其他种姓都是黑色的。只有婆罗门清净，而非婆罗门不清净。只有婆罗门是梵天的亲子，从梵天的口中出生，由梵天所生、梵天所造、是梵天的继承人。你们这些人，舍弃了最高的种姓，而去归附低贱的种姓，就是那些剃光头的沙门、卑贱者、黑色的人、从（梵天）脚下所生的后裔。你们这样做不好，这样做不合适，你们舍弃了最高的种姓，而去归附低贱的种姓，就是那些剃光头的沙门、卑贱者、黑色的人、从（梵天）脚下所生的后裔。’尊者！婆罗门们就是用这样的话，用他们特有的方式，不断地充分责骂和诽谤我们，没有停止过。”

四 “婆悉吒！确实，你们婆罗门忘记了古老的事实，才这样说：‘只有婆罗门是最高的种姓，其他种姓都是低贱的；只有婆罗门是白色的种姓，其他种姓都是黑色的；只有婆罗门清净，而非婆罗门不清净；只有婆罗门是梵天的亲子，从梵天的口中出生，由梵天所生、梵天所造、是梵天的继承人。’然而，婆悉吒！难道婆罗门的女子没有来月经、怀孕、生产和哺乳的吗？他们婆罗门明明是从母胎所生，却这样说：‘只有婆罗门是最高的种姓……（乃至）……是梵天的继承人。’他们这些人，不仅诽谤了梵天，而且说了谎话，造作了很多恶业。

五 婆悉吒！有这四种种姓：刹帝利、婆罗门、吠舍、首陀罗。婆悉吒！在刹帝利中，有些人杀生、偷盗、邪淫、妄语、两舌、恶口、绮语、贪婪、怀有嗔恚心、持有邪见。婆悉吒！这些法是不善的，被称为不善，是有过失的，被称为有过失，是不应行持的，被称为不应行持，是不适合圣者的，被称为不适合圣者，是黑暗的，带来黑暗的果报，被智者所呵斥。这样的行为，在刹帝利中也确实可以看到。同样地，婆悉吒！在婆罗门中……（乃至）……在吠舍中……（乃至）……在首陀罗中，有些人也杀生、偷盗、邪淫、妄语、两舌、恶口、绮语、贪婪、怀有嗔恚心、持有邪见。婆悉吒！这些法是不善的，被称为不善……（乃至）……是黑暗的，带来黑暗的果报，被智者所呵斥；在首陀罗中也确实可以看到。

六 婆悉吒！在刹帝利中，有些人远离杀生、远离偷盗、远离邪淫、远离妄语、远离两舌、远离恶口、远离绮语、不贪婪、没有嗔恚心、持有正见。婆悉吒！这些法是善的，被称为善，是无过失的，被称为无过失，是应行持的，被称为应行持，是适合圣者的，被称为适合圣者，是光明的，带来光明的果报，被智者所称赞。这样的行为，在刹帝利中也确实可以看到。同样地，婆悉吒！在婆罗门中……（乃至）……在吠舍中……（乃至）……在首陀罗中，有些人也远离杀生……（乃至）……不贪婪、没有嗔恚心、持有正见。婆悉吒！这些法是善的，被称为善……（乃至）……是光明的，带来光明的果报，被智者所称赞；在首陀罗中也确实可以看到。

七 婆悉吒！在这四种种姓中，既然存在着这两种情况——既有黑色的法（恶行），被智者呵斥；也有白色的法（善行），被智者称赞——那么婆罗门们这样说：‘只有婆罗门是最高的种姓，其他种姓都是低贱的；只有婆罗门是白色的种姓，其他种姓都是黑色的；只有婆罗门清净，而非婆罗门不清净；只有婆罗门是梵天的亲子，从梵天的口中出生，由梵天所生、梵天所造、是梵天的继承人。’智者们不同意这种说法。这是什么原因呢？婆悉吒！因为在这四种种姓中，无论是谁，只要成为比丘、阿罗汉、断尽烦恼、梵行已立、所作已办、放下重担、达到自己的目标、断除存在的束缚、通过正智获得解脱，他就是这四种种姓中最殊胜的人。这是依据法，而不是依据非法。婆悉吒！法才是众生中最殊胜的，无论在今生还是来世。

八 婆悉吒！也可以通过这个道理来理解，法才是众生中最殊胜的，无论在今生还是来世。婆悉吒！拘萨罗国的波斯匿王知道：‘沙门乔达摩是从无上的释迦族出家的。’而释迦族人，婆悉吒！是拘萨罗国波斯匿王的附庸。释迦族人对拘萨罗国的波斯匿王行低下礼、问候、起立、合掌、恭敬。婆悉吒！释迦族人对拘萨罗国波斯匿王所行的低下礼、问候、起立、合掌、恭敬，拘萨罗国波斯匿王也同样对如来行低下礼、问候、起立、合掌、恭敬。他并非因为想：‘沙门乔达摩出身高贵，我出身不高贵；沙门乔达摩强大有力，我软弱无力；沙门乔达摩容貌庄严，我容貌丑陋；沙门乔达摩有大威德，我只有小威德。’而是因为他尊敬法、尊重法、崇敬法、供养法、敬重法，所以拘萨罗国波斯匿王才对如来行低下礼、问候、起立、合掌、恭敬。婆悉吒！通过这个道理也应当知道，法才是众生中最殊胜的，无论在今生还是来世。

九 婆悉吒！你们出身不同、名字不同、种姓不同、家族不同，从家庭出家，过上了没有家庭的生活。如果有人问：‘你们是谁？’你们应该回答：‘我们是释迦子沙门。’婆悉吒！任何人对如来具有信心，这信心已扎根、确立、稳固，不被沙门、婆罗门、天神、魔罗、梵天或世上任何其他人所动摇，他就可以恰当地说：‘我是世尊之子、亲子，从他的口中出生，从法而生，由法所造，是法的继承人。’这是什么原因呢？婆悉吒！因为‘法身’、‘梵身’、‘法所成者’、‘梵所成者’，这些都是如来的同义词。

十 婆悉吒！有这样一个时期，在经历了漫长的时间之后，这个世界会毁灭（坏劫）。当世界毁灭时，大部分众生投生到光音天。在那里，他们是意生的，以喜悦为食，自身发光，能在空中飞行，保持庄严美好，长久地存在。婆悉吒！有这样一个时期，在经历了漫长的时间之后，这个世界会重新形成（成劫）。当世界形成时，大部分众生从光音天死去，来到这个世界。在这里，他们是意生的，以喜悦为食，自身发光，能在空中飞行，保持庄严美好，长久地存在。

十一 那时，婆悉吒！整个世界只有一片水，一片黑暗，漆黑一片。没有日月显现，没有星辰显现，没有白天黑夜显现，没有月份半月显现，没有季节年份显现，也没有男女之分显现，众生就只被称为众生。婆悉吒！后来，过了漫长的时间，那些众生的地味精华在水中凝聚起来。就像煮沸的牛奶冷却时，表面会形成一层奶皮一样，它就那样出现了。它具有颜色、香气和味道，颜色如同上等的酥油或新鲜的黄油，味道如同纯净无杂质的小蜂蜂蜜。

十二 这时，婆悉吒！有一个本性贪婪的众生想：‘咦，这是什么东西呢？’便用手指蘸了地味来尝。当他用手指蘸了地味尝的时候，他喜欢上了它，贪爱便进入了他的内心。婆悉吒！其他的众生也模仿那个众生，用手指蘸了地味来尝。当他们用手指蘸了地味尝的时候，他们喜欢上了它，贪爱也进入了他们的内心。那时，婆悉吒！那些众生开始用手团起地味来吃。自从那些众生，婆悉吒！开始用手团起地味来吃，他们自身的的光明就消失了。随着自身光明的消失，日月便出现了。随着日月的出现，星辰便出现了。随着星辰的出现，白天和黑夜便被分别出来。随着白天和黑夜被分别出来，月份和半月便被分别出来。随着月份和半月被分别出来，季节和年份便被分别出来。婆悉吒！这个世界就这样再次形成了。

十三 于是，婆悉吒！那些众生就吃着地味，以它为食物，以它为营养，长久地存续着。婆悉吒！当那些众生吃着地味，以它为食物，以它为营养，长久地存续着的时候，他们的身体变得越来越粗糙，容貌也出现了差异。有些众生容貌姣好，有些众生容貌丑陋。那些容貌姣好的众生便轻视容貌丑陋的众生，说：‘我们比他们好看，他们比我们难看。’由于他们因容貌而生起我慢和傲慢，那地味便消失了。地味消失后，他们聚集在一起，悲伤地感叹：‘啊呀，这味道！啊呀，这味道！’直到今天，人们得到某种美味的东西时，还是会说：‘啊呀，这味道！啊呀，这味道！’他们只是沿袭着古老的、根本的说法，却不知道它的含义。

十四 婆悉吒！当地味为那些众生消失之后，地菇出现了。就像蘑菇一样，它就这样出现了。它具有颜色、香气和味道，颜色如同上等的酥油或新鲜的黄油，味道如同纯净无杂质的小蜂蜂蜜。那时，婆悉吒！那些众生开始吃地菇。他们吃着地菇，以它为食物，以它为营养，长久地存续着。婆悉吒！当那些众生吃着地菇，以它为食物，以它为营养，长久地存续着的时候，他们的身体变得更加粗糙，容貌的差异也更加明显。有些众生容貌姣好，有些众生容貌丑陋。那些容貌姣好的众生便轻视容貌丑陋的众生，说：‘我们比他们好看，他们比我们难看。’由于他们因容貌而生起我慢和傲慢，那地菇便消失了。当地菇消失之后，蔓藤出现了。就像一种叫做kalambukā的植物一样，它就这样出现了。它具有颜色、香气和味道，颜色如同上等的酥油或新鲜的黄油，味道如同纯净无杂质的小蜂蜂蜜。

十五 那时，婆悉吒！那些众生开始吃蔓藤。他们吃着蔓藤，以它为食物，以它为营养，长久地存续着。婆悉吒！当那些众生吃着蔓藤，以它为食物，以它为营养，长久地存续着的时候，他们的身体变得更加粗糙，容貌的差异也更加明显。有些众生容貌姣好，有些众生容貌丑陋。那些容貌姣好的众生便轻视容貌丑陋的众生，说：‘我们比他们好看，他们比我们难看。’由于他们因容貌而生起我慢和傲慢，那蔓藤便消失了。蔓藤消失后，他们聚集在一起，悲伤地感叹：‘唉，我们曾经拥有的！唉，我们失去了蔓藤！’直到今天，人们遭遇某种痛苦的事情时，还是会说：‘唉，我们曾经拥有的！唉，我们失去了！’他们只是沿袭着古老的、根本的说法，却不知道它的含义。

十六 婆悉吒！当蔓藤为那些众生消失之后，无需耕种的稻米出现了，没有粗糠，没有细糠，纯净芳香，结出米粒。傍晚为晚餐带回来的（稻米），到早上就长好成熟了；早上为早餐带回来的（稻米），到傍晚就长好成熟了，看不到收割的痕迹。于是，婆悉吒！那些众生吃着无需耕种的稻米，以它为食物，以它为营养，长久地存续着。婆悉吒！当那些众生吃着无需耕种的稻米，以它为食物，以它为营养，长久地存续着的时候，他们的身体变得更加粗糙，容貌的差异也更加明显。女人的女性特征出现了，男人的男性特征也出现了。女人过分地注视男人，男人也过分地注视女人。当他们过分地互相注视时，情欲生起，体内燃起欲火。由于欲火的原因，他们行淫欲之事。婆悉吒！那时，有些众生看见别人在行淫欲，有的向他们扔土块，有的扔灰烬，有的扔牛粪，喊道：‘滚开，你这污秽的东西！滚开，你这污秽的东西！一个众生怎么能对另一个众生做这种事呢？’直到今天，在某些地方，当新娘被送出（娘家）时，人们有的向她扔土块，有的扔灰烬，有的扔牛粪。他们只是沿袭着古老的、根本的说法，却不知道它的含义。

十七 婆悉吒！那时被认为是不合法的，如今被认为是合法的。婆悉吒！那时行淫欲的众生，一两个月内都不允许进入村庄或市镇。婆悉吒！当那些众生过分沉溺于那非法之事时，他们开始建造房屋，以便遮蔽那非法之事。那时，婆悉吒！某个生性懒惰的众生这样想：‘唉，我何必辛苦地晚上取晚饭的米，早上取早饭的米呢？不如我一次性把早晚饭的米都取回来吧！’于是，婆悉吒！那个众生一次性取回了早晚饭的米。这时，婆悉吒！另一个众生走到那个众生那里，对他说：‘来吧，朋友，我们去取米吧。’‘不用了，朋友，我已经一次性把早晚饭的米取回来了。’于是，婆悉吒！那个众生模仿前一个众生，一次性取回了两天的米，（心想：）‘这样确实不错啊！’这时，婆悉吒！又一个众生走到那个众生那里，对他说：‘来吧，朋友，我们去取米吧。’‘不用了，朋友，我已经一次性把两天的米取回来了。’于是，婆悉吒！那个众生模仿前一个众生，一次性取回了四天的米，（心想：）‘这样确实不错啊！’这时，婆悉吒！又一个众生走到那个众生那里，对他说：‘来吧，朋友，我们去取米吧。’‘不用了，朋友，我已经一次性把四天的米取回来了。’于是，婆悉吒！那个众生模仿前一个众生，一次性取回了八天的米，（心想：）‘这样确实不错啊！’婆悉吒！自从那些众生开始吃储存的稻米，粗糠便包住了米粒，细糠也包住了米粒；收割后也不再重新生长，收割的痕迹显现出来，稻子一丛丛地站立着。

十八 那时，婆悉吒！那些众生聚集在一起，悲伤地感叹：‘唉，朋友们！邪恶的法在众生中出现了！我们过去是意生的，以喜悦为食，自身发光，能在空中飞行，保持庄严美好，长久地存在。后来，过了漫长的时间，地味精华在水中为我们凝聚起来。它具有颜色、香气和味道。我们开始用手团起地味来吃。当我们开始用手团起地味来吃时，我们自身的光明就消失了。随着自身光明的消失，日月便出现了。随着日月的出现，星辰便出现了。随着星辰的出现，白天和黑夜便被分别出来。随着白天和黑夜被分别出来，月份和半月便被分别出来。随着月份和半月被分别出来，季节和年份便被分别出来。我们吃着地味，以它为食物，以它为营养，长久地存续着。由于我们那些邪恶不善的法出现，地味便消失了。地味消失后，地菇出现了。它具有颜色、香气和味道。我们开始吃地菇。我们吃着地菇，以它为食物，以它为营养，长久地存续着。由于我们那些邪恶不善的法出现，地菇便消失了。地菇消失后，蔓藤出现了。它具有颜色、香气和味道。我们开始吃蔓藤。我们吃着蔓藤，以它为食物，以它为营养，长久地存续着。由于我们那些邪恶不善的法出现，蔓藤便消失了。蔓藤消失后，无需耕种的稻米出现了，没有粗糠，没有细糠，纯净芳香，结出米粒。傍晚为晚餐带回来的（稻米），到早上就长好成熟了；早上为早餐带回来的（稻米），到傍晚就长好成熟了，看不到收割的痕迹。我们吃着无需耕种的稻米，以它为食物，以它为营养，长久地存续着。由于我们那些邪恶不善的法出现，粗糠便包住了米粒，细糠也包住了米粒；收割后也不再重新生长，收割的痕迹显现出来，稻子一丛丛地站立着。我们现在应该划分稻田，设立界限！’

婆悉吒！那时，那些众生划分了稻田，设立了界限。

十九 那时，婆悉吒！某个生性贪婪的众生，守护着自己的那份（稻田），却拿了别人未给的另一份来享用。人们抓住了他，抓住后对他说：‘喂，众生！你做了坏事，竟然守护着自己的那份，却拿了别人未给的另一份来享用！喂，众生！你以后不可再做这样的事了！’‘好的，各位！’婆悉吒！那个众生这样回答了那些众生。婆悉吒！第二次，那个众生……（乃至）……婆悉吒！第三次，那个众生守护着自己的那份，却拿了别人未给的另一份来享用。人们抓住了他，抓住后对他说：‘喂，众生！你做了坏事，竟然守护着自己的那份，却拿了别人未给的另一份来享用！喂，众生！你以后不可再做这样的事了！’有的人用手打他，有的人用土块砸他，有的人用棍子打他。婆悉吒！从那时起，偷盗出现了，指责出现了，妄语出现了，刑罚也出现了。

二十 那时，婆悉吒！那些众生聚集在一起，悲伤地感叹：‘唉，各位！邪恶的法在众生中出现了！因为偷盗将出现，指责将出现，妄语将出现，刑罚也将出现！我们现在应该选出一位众生，他能对我们当中该斥责的人进行斥责，对该指责的人进行指责，对该驱逐的人进行驱逐。而我们将分给他一部分稻米。’

于是，婆悉吒！那些众生走到他们当中长得最高大、最好看、最令人愉悦、最有能力的那位众生那里，对他说：‘来吧，朋友！请对该斥责的人进行斥责，对该指责的人进行指责，对该驱逐的人进行驱逐吧！我们将分给你一部分稻米。’‘好的，各位！’婆悉吒！那个众生回答了那些众生之后，便对该斥责的人进行斥责，对该指责的人进行指责，对该驱逐的人进行驱逐。而他们也分给他一部分稻米。

二十一 婆悉吒！因为他是被大众选出的，所以‘大众选出者，大众选出者（Mahāsammato）’这第一个称谓就产生了。因为他是田地的主人，所以‘刹帝利，刹帝利（Khattiyo）’这第二个称谓就产生了。因为他依法使他人喜悦，所以‘王，王（Rājā）’这第三个称谓就产生了。婆悉吒！像这样，这个刹帝利团体的起源，是依据古老的、根本的称谓而产生的，是从那些众生中产生的，不是从别的众生中产生的；是从与他们相似的众生中产生的，不是从不相似的众生中产生的；是依法产生的，不是依非法产生的。婆悉吒！法才是众生中最殊胜的，无论在今生还是来世。

二十二 那时，婆悉吒！就在那些众生中，有些人这样想：‘唉，朋友们！邪恶的法在众生中出现了！因为偷盗将出现，指责将出现，妄语将出现，刑罚将出现，放逐也将出现！我们现在应该摒除邪恶不善的法。’他们便摒除了邪恶不善的法。婆悉吒！因为他们摒除（vāhenti）邪恶不善的法，所以‘婆罗门，婆罗门（Brāhmaṇā）’这第一个称谓就产生了。他们在森林边建造茅草屋，在茅草屋中禅修；他们的炉灶已熄火，炊烟已断绝，臼杵已放下；傍晚为了晚餐，早上为了早餐，进入村庄、市镇或都城乞食；得到食物后，又回到森林边的茅草屋中禅修。人们看到他们，便说：‘唉，朋友们！这些众生在森林边建造茅草屋，在茅草屋中禅修；他们的炉灶已熄火，炊烟已断绝，臼杵已放下；傍晚为了晚餐，早上为了早餐，进入村庄、市镇或都城乞食；得到食物后，又回到森林边的茅草屋中禅修。’婆悉吒！因为他们禅修（jhāyanti），所以‘禅修者，禅修者（Jhāyakā）’这第二个称谓就产生了。

二十三 婆悉吒！就在那些众生中，有些人不能在森林边的茅草屋中通过禅修达到目标，便来到村庄附近或市镇附近，编写经典并居住下来。人们看到他们，便说：‘唉，朋友们！这些众生不能在森林边的茅草屋中通过禅修达到目标，便来到村庄附近或市镇附近，编写经典并居住下来。如今他们不再禅修了。’婆悉吒！因为他们不再禅修（na dāni jhāyanti），所以‘读诵者，读诵者（Ajjhāyakā）’这第三个称谓就产生了。婆悉吒！那时这被认为是低下的，如今却被认为是高尚的。婆悉吒！像这样，这个婆罗门团体的起源，是依据古老的、根本的称谓而产生的，是从那些众生中产生的，不是从别的众生中产生的；是从与他们相似的众生中产生的，不是从不相似的众生中产生的；是依法产生的，不是依非法产生的。婆悉吒！法才是众生中最殊胜的，无论在今生还是来世。

二十四 婆悉吒！就在那些众生中，有些人采取了淫欲法（即婚姻生活），并开始从事各种行业。婆悉吒！因为他们采取了淫欲法并开始从事各种行业（visukammante payojenti），所以‘吠舍，吠舍（Vessā）’这个称谓就产生了。婆悉吒！像这样，这个吠舍团体的起源，是依据古老的、根本的称谓而产生的，是从那些众生中产生的，不是从别的众生中产生的；是从与他们相似的众生中产生的，不是从不相似的众生中产生的；是依法产生的，不是依非法产生的。婆悉吒！法才是众生中最殊胜的，无论在今生还是来世。

二十五 婆悉吒！那些众生中剩下的，行为卑劣，以狩猎为生。婆悉吒！因为他们行为卑劣（luddācārā），以狩猎为生（khuddācārā），所以‘首陀罗，首陀罗（Suddā）’这个称谓就产生了。婆悉吒！像这样，这个首陀罗团体的起源，是依据古老的、根本的称谓而产生的，是从那些众生中产生的，不是从别的众生中产生的；是从与他们相似的众生中产生的，不是从不相似的众生中产生的；是依法产生的，不是依非法产生的。婆悉吒！法才是众生中最殊胜的，无论在今生还是来世。

二十六 婆悉吒！曾有这样一个时期，刹帝利指责自己的法，从家庭出家，过上没有家庭的生活，想：‘我将成为沙门。’婆悉吒！婆罗门也……（乃至）……婆悉吒！吠舍也……（乃至）……婆悉吒！首陀罗也指责自己的法，从家庭出家，过上没有家庭的生活，想：‘我将成为沙门。’婆悉吒！由这四个团体，沙门团体便形成了。它的起源是从那些众生中产生的，不是从别的众生中产生的；是从与他们相似的众生中产生的，不是从不相似的众生中产生的；是依法产生的，不是依非法产生的。婆悉吒！法才是众生中最殊胜的，无论在今生还是来世。

二十七 婆悉吒！刹帝利若身行恶行，语行恶行，意行恶行，持有邪见，造作邪见之业，由于持有邪见、造作邪见之业，在身体坏灭、死亡之后，会投生到恶趣、苦界、堕处、地狱。婆悉吒！婆罗门也……（乃至）……吠舍也……（乃至）……首陀罗也……（乃至）……沙门也若身行恶行，语行恶行，意行恶行，持有邪见，造作邪见之业，由于持有邪见、造作邪见之业，在身体坏灭、死亡之后，会投生到恶趣、苦界、堕处、地狱。

二十八 婆悉吒！刹帝利若身行善行，语行善行，意行善行，持有正见，造作正见之业，由于持有正见、造作正见之业，在身体坏灭、死亡之后，会投生到善趣、天界。婆悉吒！婆罗门也……（乃至）……吠舍也……（乃至）……首陀罗也……（乃至）……沙门也若身行善行，语行善行，意行善行，持有正见，造作正见之业，由于持有正见、造作正见之业，在身体坏灭、死亡之后，会投生到善趣、天界。

二十九 婆悉吒！刹帝利若身行两种行为（善与恶），语行两种行为，意行两种行为，持有混合的见解，造作混合见解之业，由于持有混合的见解、造作混合见解之业，在身体坏灭、死亡之后，会感受乐与苦。婆悉吒！婆罗门也……（乃至）……吠舍也……（乃至）……首陀罗也……（乃至）……沙门也若身行两种行为，语行两种行为，意行两种行为，持有混合的见解，造作混合见解之业，由于持有混合的见解、造作混合见解之业，在身体坏灭、死亡之后，会感受乐与苦。

三十 婆悉吒！刹帝利若身防护，语防护，意防护，修习七菩提分法，就在现世证得涅槃。婆悉吒！婆罗门也……（乃至）……吠舍也……（乃至）……首陀罗也……（乃至）……沙门也若身防护，语防护，意防护，修习七菩提分法，就在现世证得涅槃。

三十一 婆悉吒！在这四种种姓中，无论是谁，只要成为比丘、阿罗汉、断尽烦恼、梵行已立、所作已办、放下重担、达到自己的目标、断除存在的束缚、通过正智获得解脱，他就是这四种种姓中最殊胜的人。这是依据法，而不是依据非法。婆悉吒！法才是众生中最殊胜的，无论在今生还是来世。

三十二 婆悉吒！常童子梵天也曾说过这首偈：

‘在执着于种姓的世人中，

刹帝利最为殊胜；

而具足明与行的人，

在天人之中最为殊胜。’

婆悉吒！常童子梵天所唱的这首偈，唱得好，不是唱得不好；说得好，不是说得不好；有意义，不是无意义。我认可它。婆悉吒！我也这样说：

‘在执着于种姓的世人中，

刹帝利最为殊胜；

而具足明与行的人，

在天人之中最为殊胜。’

世尊说完这番话后，婆悉吒和婆罗堕心里非常欢喜，对世尊所说的话感到欣悦。

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2562.6.7 心 法师 修订】

【佛历 2555.7.13 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【1】Dīghanikāya 长部经典 (DN 1-34, 1360)/《3》Pāthikavaggapāḷi 波梨品 (DN 24-34, 1-360)”

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【经名】 5. Sampasādanīyasutta 自欢喜经 (DN 28, 141-163)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Sampasādanīyasuttaṃ

自欢喜经

Sāriputtasīhanādo

141. Evaṃ me sutaṃ –

如是我闻。

ekaṃ samayaṃ bhagavā nāḷandāyaṃ viharati pāvārikambavane.

那时，世尊住在纳兰陀的波波利芒果林。

Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami;

那时，具寿舍利弗去到世尊那里。

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

去到后，礼拜了世尊，退坐到一边。

Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca –

坐在一边后，具寿舍利弗对世尊这样说：

“evaṃpasanno ahaṃ, bhante, bhagavati, na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṃ sambodhiyan”ti.

“世尊！我对世尊有如此的净信：无论是过去、未来、还是现在，都没有任何其他的沙门或婆罗门，在正等觉方面，比世尊有更高的证悟。”

142. “Uḷārā kho te ayaṃ, sāriputta, āsabhī vācā bhāsitā, ekaṃso gahito, sīhanādo nadito –

“舍利弗，你说的这番话真是卓越、堪称牛王之言，是决断之语，作了狮子吼！你这样说：

‘evaṃpasanno ahaṃ, bhante, bhagavati; na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṃ sambodhiyan’ti.

‘世尊！我对世尊有如此的净信：无论是过去、未来、还是现在，都没有任何其他的沙门或婆罗门，在正等觉方面，比世尊有更高的证悟。’

Kiṃ te [kiṃ nu (sī. pī.), kiṃ nu kho te (syā.)],

舍利弗，难道你

sāriputta, ye te ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā –

对于那些过去世的阿拉汉、正等觉者，所有的那些世尊，你都以心了知他们的心，知道：

‘evaṃsīlā te bhagavanto ahesuṃ itipi, evaṃdhammā te bhagavanto ahesuṃ itipi, evaṃpaññā te bhagavanto ahesuṃ itipi, evaṃvihārī te bhagavanto ahesuṃ itipi, evaṃvimuttā te bhagavanto ahesuṃ itipī’”ti?

‘那些世尊是如此持戒的，那些世尊是如此成就法的，那些世尊是如此具足智慧的，那些世尊是如此安住的，那些世尊是如此解脱的’吗？”

“No hetaṃ, bhante”.

“不是这样的，世尊。”

“Kiṃ pana te [kiṃ pana (sī. pī.)], sāriputta, ye te bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā,

“那么，舍利弗，对于那些未来世将出现的阿拉汉、正等觉者，所有的那些世尊，你都以心了知他们的心，知道：

`evaṃsīlā te bhagavanto bhavissanti itipi, evaṃdhammā…pe… evaṃpaññā… evaṃvihārī… evaṃvimuttā te bhagavanto bhavissanti itipī’”ti?

‘那些世尊将是如此持戒的，那些世尊将是如此成就法的……（略）……如此具足智慧的……如此安住的……那些世尊将是如此解脱的’吗？”

“No hetaṃ, bhante”.

“不是这样的，世尊。”

“Kiṃ pana te [kiṃ pana (sī. pī.)], sāriputta, ahaṃ etarahi arahaṃ sammāsambuddho cetasā ceto paricca vidito –

“那么，舍利弗，对于现在身为阿拉汉、正等觉者的我，你都以心了知我的心，知道：

‘evaṃsīlo bhagavā itipi, evaṃdhammo…pe… evaṃpañño … evaṃvihārī… evaṃvimutto bhagavā itipī’”ti?

‘世尊是如此持戒的，世尊是如此成就法的……（略）……如此具足智慧的……如此安住的……世尊是如此解脱的’吗？”

“No hetaṃ, bhante”.

“不是这样的，世尊。”

“Ettha ca hi te, sāriputta, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṃ natthi. Atha kiṃ carahi te ayaṃ, sāriputta, uḷārā āsabhī vācā bhāsitā, ekaṃso gahito, sīhanādo nadito –

“既然如此，舍利弗，你对于过去、未来、现在的阿拉汉、正等觉者们并没有他心通的智识。那么，舍利弗，你为何要说出这番卓越、堪称牛王之言，这决断之语，作了狮子吼呢？为何你说：

‘evaṃpasanno ahaṃ, bhante, bhagavati, na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṃ sambodhiyan’”ti?

‘世尊！我对世尊有如此的净信：无论是过去、未来、还是现在，都没有任何其他的沙门或婆罗门，在正等觉方面，比世尊有更高的证悟。’”

143. “Na kho me [na kho panetaṃ (syā. ka.)], bhante, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṃ atthi.

“世尊！我确实对于过去、未来、现在的阿拉汉、正等觉者们没有他心通的智识。

Api ca, me [me bhante (sī. pī. ka.)] dhammanvayo vidito.

但是，世尊，我了知法随法行（法的类推智）：

Seyyathāpi, bhante, rañño paccantimaṃ nagaraṃ daḷhuddhāpaṃ [daḷhuddāpaṃ (sī. pī. ka.)] daḷhapākāratoraṇaṃ ekadvāraṃ.

世尊！就好比国王有一座边境的城市，有坚固的地基、坚固的城墙和城门楼，只有一个城门。

Tatrassa dovāriko paṇḍito byatto medhāvī aññātānaṃ nivāretā, ñātānaṃ pavesetā.

在那里有一个守门人，他博学、能干、有智慧，阻止不认识的人进入，只让认识的人进入。

So tassa nagarassa samantā anupariyāyapathaṃ anukkamamāno na passeyya pākārasandhiṃ vā pākāravivaraṃ vā antamaso biḷāranikkhamanamattampi.

他沿着环绕那座城市的道路依次巡视时，看不到城墙有任何接缝或孔洞，甚至连一只猫能钻出去的小缝隙都没有。

Tassa evamassa –

他就会这样想：

‘ye kho keci oḷārikā pāṇā imaṃ nagaraṃ pavisanti vā nikkhamanti vā, sabbe te imināva dvārena pavisanti vā nikkhamanti vā’ti.

‘凡是进出这座城市的任何粗大的生物，都必定要通过这唯一的门进出。’

Evameva kho me, bhante, dhammanvayo vidito.

世尊！我了知法随法行（法的类推智）也是这样。

Ye te, bhante, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta sambojjhaṅge yathābhūtaṃ bhāvetvā anuttaraṃ sammāsambodhiṃ abhisambujjhiṃsu.

世尊！那些过去世的阿拉汉、正等觉者，所有那些世尊，都断除了五盖——心的染污、令慧软弱者，心善安住于四念住，如实地修习了七觉支，从而现证了无上正等觉。

Yepi te, bhante, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta sambojjhaṅge yathābhūtaṃ bhāvetvā anuttaraṃ sammāsambodhiṃ abhisambujjhissanti.

世尊！那些未来世将出现的阿拉汉、正等觉者，所有那些世尊，也都将断除五盖——心的染污、令慧软弱者，心善安住于四念住，如实地修习七觉支，从而现证无上正等觉。

Bhagavāpi, bhante, etarahi arahaṃ sammāsambuddho pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu suppatiṭṭhitacitto satta sambojjhaṅge yathābhūtaṃ bhāvetvā anuttaraṃ sammāsambodhiṃ abhisambuddho.

世尊！现在身为阿拉汉、正等觉者的世尊您，也断除了五盖——心的染污、令慧软弱者，心善安住于四念住，如实地修习了七觉支，从而现证了无上正等觉。

144. “Idhāhaṃ, bhante, yena bhagavā tenupasaṅkamiṃ dhammassavanāya.

“世尊！我曾为了听法，去到世尊那里。

Tassa me, bhante, bhagavā dhammaṃ deseti uttaruttaraṃ paṇītapaṇītaṃ kaṇhasukkasappaṭibhāgaṃ.

那时，世尊，您为我开示了法，那法是越来越殊胜、越来越微妙，阐明了黑法与白法的对比。

Yathā yathā me, bhante, bhagavā dhammaṃ desesi uttaruttaraṃ paṇītapaṇītaṃ kaṇhasukkasappaṭibhāgaṃ, tathā tathāhaṃ tasmiṃ dhamme abhiññā idhekaccaṃ dhammaṃ dhammesu niṭṭhamagamaṃ;

世尊！随着世尊您为我开示越来越殊胜、越来越微妙、阐明黑白对比的法，我就越来越能通过证智了知那法，在诸法中证得了某一法，达到了究竟；

satthari pasīdiṃ –

我对导师生起了净信：

‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno sāvakasaṅgho’ti.

‘世尊是正等觉者，法由世尊善妙地开示了，弟子僧团是善行道者。’

Kusaladhammadesanā

善法的开示

145. “Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti kusalesu dhammesu.

“再者，世尊！世尊开示关于善法的法，这是无上的。

Tatrime kusalā dhammā seyyathidaṃ, cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo.

这里的善法是指：四念住、四正勤、四神足、五根、五力、七觉支、八圣道支。

Idha, bhante, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.

世尊！于此，比丘通过诸漏的灭尽，就在现法中，自己证知、作证、具足无漏的心解脱、慧解脱而安住。

Etadānuttariyaṃ, bhante, kusalesu dhammesu.

世尊！在诸善法中，这是无上的。

Taṃ bhagavā asesamabhijānāti, taṃ bhagavato asesamabhijānato uttari abhiññeyyaṃ natthi, yadabhijānaṃ añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro assa, yadidaṃ kusalesu dhammesu.

世尊完全地证知了这一点。由于世尊完全证知了这一点，就没有更高需要证知的了。若证知了这一点，就没有其他的沙门或婆罗门在善法方面能比世尊有更高的证悟了。

Āyatanapaṇṇattidesanā

处施设的开示

146. “Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti āyatanapaṇṇattīsu.

“再者，世尊！世尊开示关于处施设的法，这是无上的。

Chayimāni, bhante, ajjhattikabāhirāni āyatanāni.

世尊！有这六内、外处：

Cakkhuñceva rūpā [rūpāni (ka.)] ca, sotañceva saddā ca, ghānañceva gandhā ca, jivhā ceva rasā ca, kāyo ceva phoṭṭhabbā ca, mano ceva dhammā ca.

眼与色、耳与声、鼻与香、舌与味、身与触、意与法。

Etadānuttariyaṃ, bhante, āyatanapaṇṇattīsu.

世尊！在处施设方面，这是无上的。

Taṃ bhagavā asesamabhijānāti, taṃ bhagavato asesamabhijānato uttari abhiññeyyaṃ natthi, yadabhijānaṃ añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro assa yadidaṃ āyatanapaṇṇattīsu.

世尊完全地证知了这一点。由于世尊完全证知了这一点，就没有更高需要证知的了。若证知了这一点，就没有其他的沙门或婆罗门在处施设方面能比世尊有更高的证悟了。

Gabbhāvakkantidesanā

入胎的开示

147. “Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti gabbhāvakkantīsu.

“再者，世尊！世尊开示关于入胎的法，这是无上的：

Catasso imā, bhante, gabbhāvakkantiyo.

世尊！有这四种入胎：

Idha, bhante, ekacco asampajāno mātukucchiṃ okkamati;

世尊！在此，某人无正知地进入母胎；

asampajāno mātukucchismiṃ ṭhāti;

无正知地停留在母胎中；

asampajāno mātukucchimhā nikkhamati.

无正知地从母胎中出来。

Ayaṃ paṭhamā gabbhāvakkanti.

这是第一种入胎。

“Puna caparaṃ, bhante, idhekacco sampajāno mātukucchiṃ okkamati;

“再者，世尊！在此，某人有正知地进入母胎；

asampajāno mātukucchismiṃ ṭhāti;

无正知地停留在母胎中；

asampajāno mātukucchimhā nikkhamati.

无正知地从母胎中出来。

Ayaṃ dutiyā gabbhāvakkanti.

这是第二种入胎。

“Puna caparaṃ, bhante, idhekacco sampajāno mātukucchiṃ okkamati;

“再者，世尊！在此，某人有正知地进入母胎；

sampajāno mātukucchismiṃ ṭhāti;

有正知地停留在母胎中；

asampajāno mātukucchimhā nikkhamati.

无正知地从母胎中出来。

Ayaṃ tatiyā gabbhāvakkanti.

这是第三种入胎。

“Puna caparaṃ, bhante, idhekacco sampajāno mātukucchiṃ okkamati;

“再者，世尊！在此，某人有正知地进入母胎；

sampajāno mātukucchismiṃ ṭhāti;

有正知地停留在母胎中；

sampajāno mātukucchimhā nikkhamati.

有正知地从母胎中出来。

Ayaṃ catutthā gabbhāvakkanti.

这是第四种入胎。

Etadānuttariyaṃ, bhante, gabbhāvakkantīsu.

世尊！在入胎方面，这是无上的。

Ādesanavidhādesanā

记心方法的开示

148. “Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti ādesanavidhāsu.

“再者，世尊！世尊开示关于记心方法的法，这是无上的。

Catasso imā, bhante, ādesanavidhā.

世尊！有这四种记心方法：

Idha, bhante, ekacco nimittena ādisati –

世尊！在此，某人通过相（nimitta）而记说：

‘evampi te mano, itthampi te mano, itipi te cittan’ti.

‘你的意是这样的；你的意是那样的；你的心是处在这种状态。’

So bahuṃ cepi ādisati, tatheva taṃ hoti, no aññathā.

即使他记说很多次，也都确实如此，并无不同。

Ayaṃ paṭhamā ādesanavidhā.

这是第一种记心方法。

“Puna caparaṃ, bhante, idhekacco na heva kho nimittena ādisati.

“再者，世尊！在此，某人不通过相来记说，

Api ca kho manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati –

而是听到了人、或非人、或天神的声音后记说：

‘evampi te mano, itthampi te mano, itipi te cittan’ti.

‘你的意是这样的；你的意是那样的；你的心是处在这种状态。’

So bahuṃ cepi ādisati, tatheva taṃ hoti, no aññathā.

即使他记说很多次，也都确实如此，并无不同。

Ayaṃ dutiyā ādesanavidhā.

这是第二种记心方法。

“Puna caparaṃ, bhante, idhekacco na heva kho nimittena ādisati, nāpi manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati.

“再者，世尊！在此，某人不通过相来记说，也不通过听到人、或非人、或天神的声音来记说，

Api ca kho vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati –

而是听到了寻、伺者发出的寻的扩展活动的声音后记说：

‘evampi te mano, itthampi te mano, itipi te cittan’ti.

‘你的意是这样的；你的意是那样的；你的心是处在这种状态。’

So bahuṃ cepi ādisati, tatheva taṃ hoti, no aññathā.

即使他记说很多次，也都确实如此，并无不同。

Ayaṃ tatiyā ādesanavidhā.

这是第三种记心方法。

“Puna caparaṃ, bhante, idhekacco na heva kho nimittena ādisati, nāpi manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati, nāpi vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati.

“再者，世尊！在此，某人不通过相来记说；

也不通过听到人、或非人、或天神的声音来记说；

也不通过听到寻、伺者发出的寻的扩展活动的声音来记说。

Api ca kho avitakkaṃ avicāraṃ samādhiṃ samāpannassa [vitakkavicārasamādhisamāpannassa (syā. ka.) a. ni. 3.61 passitabbaṃ] cetasā ceto paricca pajānāti –

而是对于已进入无寻无伺等至（三昧）者，以自己的心了知（他人的）心，知道：

‘yathā imassa bhoto manosaṅkhārā paṇihitā.

‘这位尊者如此设定了他的意行，

Tathā imassa cittassa anantarā imaṃ nāma vitakkaṃ vitakkessatī’ti.

紧随此心之后，他将升起如此如此的寻。’

So bahuṃ cepi ādisati, tatheva taṃ hoti, no aññathā.

即使他记说很多次，也都确实如此，并无不同。

Ayaṃ catutthā ādesanavidhā.

这是第四种记心方法。

Etadānuttariyaṃ, bhante, ādesanavidhāsu.

世尊！在记心方法方面，这是无上的。

Dassanasamāpattidesanā

见等至的开示

149. “Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti dassanasamāpattīsu.

“再者，世尊！世尊开示关于见等至的法，这是无上的。

Catasso imā, bhante, dassanasamāpattiyo.

世尊！有这四种见等至：

Idha, bhante, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati –

世尊！在此，某个沙门或婆罗门，通过热忱、精勤、努力、不放逸、正作意，触证了某种心等持（三昧）；当心达到等持时，他观察这个身体，从脚掌以上，头发以下，皮肤包覆，充满了种种不净物：

‘atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghānikā lasikā muttan’ti.

‘此身中有：头发、身毛、指甲、牙齿、皮肤、肌肉、筋腱、骨骼、骨髓、肾脏、心脏、肝脏、肋膜、脾脏、肺脏、肠、肠间膜、胃中物、粪便、胆汁、痰、脓、血、汗、脂肪、泪、淋巴（油膏）、唾液、鼻涕、关节滑液、尿。’

Ayaṃ paṭhamā dassanasamāpatti.

这是第一种见等至。

“Puna caparaṃ, bhante, idhekacco samaṇo vā brāhmaṇo vā ātappamanvāya…pe…

“再者，世尊！在此，某个沙门或婆罗门，通过热忱……（略）……

tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati –

触证了某种心等持（三昧）；当心达到等持时，他观察这个身体，从脚掌以上，头发以下，皮肤包覆，充满了种种不净物：

‘atthi imasmiṃ kāye kesā lomā…pe… lasikā muttan’ti.

‘此身中有：头发、身毛……（略）……关节滑液、尿。’

Atikkamma ca purisassa chavimaṃsalohitaṃ aṭṭhiṃ paccavekkhati.

他超越了人的皮肤、肉、血，而观察骨骼。

Ayaṃ dutiyā dassanasamāpatti.

这是第二种见等至。

“Puna caparaṃ, bhante, idhekacco samaṇo vā brāhmaṇo vā ātappamanvāya…pe…

“再者，世尊！在此，某个沙门或婆罗门，通过热忱……（略）……

tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati –

触证了某种心等持（三昧）；当心达到等持时，他观察这个身体，从脚掌以上，头发以下，皮肤包覆，充满了种种不净物：

‘atthi imasmiṃ kāye kesā lomā…pe… lasikā muttan’ti.

‘此身中有：头发、身毛……（略）……关节滑液、尿。’

Atikkamma ca purisassa chavimaṃsalohitaṃ aṭṭhiṃ paccavekkhati.

他超越了人的皮肤、肉、血，而观察骨骼。

Purisassa ca viññāṇasotaṃ pajānāti, ubhayato abbocchinnaṃ idha loke patiṭṭhitañca paraloke patiṭṭhitañca.

并且了知人的识流在此世和彼世两方面都不断绝、都安住（相续）。

Ayaṃ tatiyā dassanasamāpatti.

这是第三种见等至。

“Puna caparaṃ, bhante, idhekacco samaṇo vā brāhmaṇo vā ātappamanvāya…pe…

“再者，世尊！在此，某个沙门或婆罗门，通过热忱……（略）……

tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati –

触证了某种心等持（三昧）；当心达到等持时，他观察这个身体，从脚掌以上，头发以下，皮肤包覆，充满了种种不净物：

‘atthi imasmiṃ kāye kesā lomā…pe… lasikā muttan’ti.

‘此身中有：头发、身毛……（略）……关节滑液、尿。’

Atikkamma ca purisassa chavimaṃsalohitaṃ aṭṭhiṃ paccavekkhati.

他超越了人的皮肤、肉、血，而观察骨骼；

Purisassa ca viññāṇasotaṃ pajānāti, ubhayato abbocchinnaṃ idha loke appatiṭṭhitañca paraloke appatiṭṭhitañca.

并且了知人的识流在此世和彼世两方面都不断绝，但都不安住（不相续）。

Ayaṃ catutthā dassanasamāpatti.

这是第四种见等至。

Etadānuttariyaṃ, bhante, dassanasamāpattīsu.

世尊！在见等至方面，这是无上的。

Puggalapaṇṇattidesanā

补特伽罗施设的开示

150. “Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti puggalapaṇṇattīsu.

“再者，世尊！世尊开示关于补特伽罗施设的法，这是无上的。

Sattime, bhante, puggalā.

世尊！有这七种补特伽罗：

Ubhatobhāgavimutto paññāvimutto kāyasakkhī diṭṭhippatto saddhāvimutto dhammānusārī saddhānusārī.

俱解脱者、慧解脱者、身证者、见到者、信解脱者、法随行者、信随行者。

Etadānuttariyaṃ, bhante, puggalapaṇṇattīsu.

世尊！在补特伽罗施设方面，这是无上的。

Padhānadesanā

精勤的开示

151. “Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti padhānesu.

“再者，世尊！世尊开示关于精勤的法，这是无上的。

世尊！这（例子）是七觉支：

Sattime, bhante sambojjhaṅgā satisambojjhaṅgo dhammavicayasambojjhaṅgo vīriyasambojjhaṅgo pītisambojjhaṅgo passaddhisambojjhaṅgo samādhisambojjhaṅgo upekkhāsambojjhaṅgo.

念觉支、择法觉支、精进觉支、喜觉支、轻安觉支、定觉支、舍觉支。

Etadānuttariyaṃ, bhante, padhānesu.

世尊！在精勤方面，这是无上的。

Paṭipadādesanā

行道的开示

152. “Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti paṭipadāsu.

“再者，世尊！世尊开示关于行道的法，这是无上的。

Catasso imā, bhante, paṭipadā dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññāti.

世尊！有这四种行道：

苦行道、迟通达；苦行道、速通达；乐行道、迟通达；乐行道、速通达。

Tatra, bhante, yāyaṃ paṭipadā dukkhā dandhābhiññā, ayaṃ, bhante, paṭipadā ubhayeneva hīnā akkhāyati dukkhattā ca dandhattā ca.

世尊！其中，那苦行道、迟通达的行道，世尊！这种行道因其痛苦和迟缓两个方面而被称作低劣的。

Tatra, bhante, yāyaṃ paṭipadā dukkhā khippābhiññā, ayaṃ pana, bhante, paṭipadā dukkhattā hīnā akkhāyati.

世尊！其中，那苦行道、速通达的行道，世尊！这种行道因其痛苦而被称作低劣的。

Tatra, bhante, yāyaṃ paṭipadā sukhā dandhābhiññā, ayaṃ pana, bhante, paṭipadā dandhattā hīnā akkhāyati.

世尊！其中，那乐行道、迟通达的行道，世尊！这种行道因其迟缓而被称作低劣的。

Tatra, bhante, yāyaṃ paṭipadā sukhā khippābhiññā, ayaṃ pana, bhante, paṭipadā ubhayeneva paṇītā akkhāyati sukhattā ca khippattā ca.

世尊！其中，那乐行道、速通达的行道，世尊！这种行道因其快乐和迅速两个方面而被称作殊胜的。

Etadānuttariyaṃ, bhante, paṭipadāsu.

世尊！在行道方面，这是无上的。

Bhassasamācārādidesanā

言语正行等的开示

153. “Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti bhassasamācāre.

“再者，世尊！世尊开示关于言语正行的法，这是无上的。

Idha, bhante, ekacco na ceva musāvādupasañhitaṃ vācaṃ bhāsati na ca vebhūtiyaṃ na ca pesuṇiyaṃ na ca sārambhajaṃ jayāpekkho;

世尊！在此，某人不说包含妄语的话，不说诽谤的话，不说离间语，不说引发争论、希求胜利的话；

mantā mantā ca vācaṃ bhāsati nidhānavatiṃ kālena.

他只说经过深思熟虑、有价值、适时的话。

Etadānuttariyaṃ, bhante, bhassasamācāre.

世尊！在言语正行方面，这是无上的。

“Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti purisasīlasamācāre.

“再者，世尊！世尊开示关于丈夫戒正行的法，这是无上的。

Idha, bhante, ekacco sacco cassa saddho ca, na ca kuhako, na ca lapako, na ca nemittiko, na ca nippesiko, na ca lābhena lābhaṃ nijigīsanako [jijigiṃsanako (syā.), nijigiṃsitā (sī. pī.)], indriyesu guttadvāro, bhojane mattaññū, samakārī, jāgariyānuyogamanuyutto, atandito, āraddhavīriyo, jhāyī, satimā, kalyāṇapaṭibhāno, gatimā, dhitimā, matimā, na ca kāmesu giddho, sato ca nipako ca.

世尊！在此，某人是真实者、有信者，不是欺诈者，不是饶舌者，不是暗示者，不是以恶言抨击者，不是以利求利者，守护根门，饮食知量，行事平和，致力于保持警觉，不懈怠，发起精进，是禅修者，具念者，有善辩才，有行境，有毅力，有智慧，不贪着欲乐，具念且审慎。

Etadānuttariyaṃ, bhante, purisasīlasamācāre.

世尊！在丈夫戒正行方面，这是无上的。

Anusāsanavidhādesanā

教诫方法的开示

154. “Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti anusāsanavidhāsu.

“再者，世尊！世尊开示关于教诫方法的法，这是无上的。

Catasso imā bhante anusāsanavidhā –

世尊！有这四种教诫方法：

jānāti, bhante, bhagavā aparaṃ puggalaṃ paccattaṃ yonisomanasikārā

世尊！世尊通过亲自如理作意，了知另一位补特伽罗：

‘ayaṃ puggalo yathānusiṭṭhaṃ tathā paṭipajjamāno tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno bhavissati avinipātadhammo niyato sambodhiparāyaṇo’ti.

‘这位补特伽罗，如果依照所教诫的那样去行道，通过三结的完全灭尽，将成为预流者，不堕恶趣法，决定趣向正觉。’

Jānāti, bhante, bhagavā paraṃ puggalaṃ paccattaṃ yonisomanasikārā –

世尊！世尊通过亲自如理作意，了知另一位补特伽罗：

‘ayaṃ puggalo yathānusiṭṭhaṃ tathā paṭipajjamāno tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī bhavissati, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissatī’ti.

‘这位补特伽罗，如果依照所教诫的那样去行道，通过三结的完全灭尽，以及贪、嗔、痴的薄弱，将成为一来者，只再来此世间一次，就将灭尽苦。’

Jānāti, bhante, bhagavā paraṃ puggalaṃ paccattaṃ yonisomanasikārā –

世尊！世尊通过亲自如理作意，了知另一位补特伽罗：

‘ayaṃ puggalo yathānusiṭṭhaṃ tathā paṭipajjamāno pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko bhavissati tattha parinibbāyī anāvattidhammo tasmā lokā’ti.

‘这位补特伽罗，如果依照所教诫的那样去行道，通过五下分结的完全灭尽，将成为化生者，在那里般涅槃，是从那个世间不再回来者（不还者）。’

Jānāti, bhante, bhagavā paraṃ puggalaṃ paccattaṃ yonisomanasikārā –

世尊！世尊通过亲自如理作意，了知另一位补特伽罗：

‘ayaṃ puggalo yathānusiṭṭhaṃ tathā paṭipajjamāno āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissatī’ti.

‘这位补特伽罗，如果依照所教诫的那样去行道，通过诸漏的灭尽，就在现法中，自己证知、作证、具足无漏的心解脱、慧解脱而安住。’

Etadānuttariyaṃ, bhante, anusāsanavidhāsu.

世尊！在教诫方法方面，这是无上的。

Parapuggalavimuttiñāṇadesanā

他人解脱智的开示

155. “Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti parapuggalavimuttiñāṇe.

“再者，世尊！世尊开示关于他人解脱智的法，这是无上的。

Jānāti, bhante, bhagavā paraṃ puggalaṃ paccattaṃ yonisomanasikārā –

世尊！世尊通过亲自如理作意，了知另一位补特伽罗：

‘ayaṃ puggalo tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno bhavissati avinipātadhammo niyato sambodhiparāyaṇo’ti.

‘这位补特伽罗通过三结的完全灭尽，将成为预流者，不堕恶趣法，决定趣向正觉。’

Jānāti, bhante, bhagavā paraṃ puggalaṃ paccattaṃ yonisomanasikārā –

世尊！世尊通过亲自如理作意，了知另一位补特伽罗：

‘ayaṃ puggalo tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī bhavissati, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissatī’ti.

‘这位补特伽罗通过三结的完全灭尽，以及贪、嗔、痴的薄弱，将成为一来者，只再来此世间一次，就将灭尽苦。’

Jānāti, bhante, bhagavā paraṃ puggalaṃ paccattaṃ yonisomanasikārā –

世尊！世尊通过亲自如理作意，了知另一位补特伽罗：

‘ayaṃ puggalo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko bhavissati tattha parinibbāyī anāvattidhammo tasmā lokā’ti.

‘这位补特伽罗通过五下分结的完全灭尽，将成为化生者，在那里般涅槃，是从那个世间不再回来者（不还者）。’

Jānāti, bhante, bhagavā paraṃ puggalaṃ paccattaṃ yonisomanasikārā –

世尊！世尊通过亲自如理作意，了知另一位补特伽罗：

‘ayaṃ puggalo āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissatī’ti.

‘这位补特伽罗通过诸漏的灭尽，就在现法中，自己证知、作证、具足无漏的心解脱、慧解脱而安住。’

Etadānuttariyaṃ, bhante, parapuggalavimuttiñāṇe.

世尊！在他人解脱智方面，这是无上的。

Sassatavādadesanā

常见论的开示

156. “Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti sassatavādesu.

“再者，世尊！世尊开示关于常见论的法，这是无上的。

Tayome, bhante, sassatavādā.

世尊！有这三种常见论。

Idha, bhante, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya…pe…

世尊！在此，某个沙门或婆罗门，通过热忱……（略）……

tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarati.

触证了某种心等持（三昧）；当心达到等持时，他回忆起种种过去的住处（宿住）。

Seyyathidaṃ, ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekānipi jātisatāni anekānipi jātisahassāni anekānipi jātisatasahassāni, ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ;

也就是：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、一百生、一千生、十万生，乃至许多百生、许多千生、许多十万生。‘在那一生，我名叫这个，家族是这个，容貌是这样，食物是这些，经历的苦乐是这些，寿命的长短是这样。我从那里死后，生到了另一处；

tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti.

在那里，我名叫这个，家族是这个，容貌是这样，食物是这些，经历的苦乐是这些，寿命的长短是这样。我从那里死后，生到了这里。’

Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

像这样，他回忆起种种宿住的细节和概况。

So evamāha –

他就这样说：

‘atītaṃpāhaṃ addhānaṃ jānāmi –

‘我知道过去（很久远）的时期——

saṃvaṭṭi vā loko vivaṭṭi vāti.

——世界是收缩了还是扩张了。

Anāgataṃpāhaṃ addhānaṃ jānāmi –

我知道未来（很久远）的时期——

saṃvaṭṭissati vā loko vivaṭṭissati vāti.

——世界将会收缩还是会扩张。

Sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito.

我（灵魂/ātman）和世界是常住的、不育的、如山顶般稳固的、如石柱般坚立的。

Te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisaman’ti.

而那些众生不断轮回、流转、死亡、再生，但（我与世界）确实是永恒不变的。’

Ayaṃ paṭhamo sassatavādo.

这是第一种常见论。

“Puna caparaṃ, bhante, idhekacco samaṇo vā brāhmaṇo vā ātappamanvāya…pe… tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarati.

“再者，世尊！在此，某个沙门或婆罗门，通过热忱……（略）……触证了某种心等持（三昧）；当心达到等持时，他回忆起种种过去的住处（宿住）。

Seyyathidaṃ, ekampi saṃvaṭṭavivaṭṭaṃ dvepi saṃvaṭṭavivaṭṭāni tīṇipi saṃvaṭṭavivaṭṭāni cattāripi saṃvaṭṭavivaṭṭāni pañcapi saṃvaṭṭavivaṭṭāni dasapi saṃvaṭṭavivaṭṭāni, ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ;

也就是：一个成坏劫、两个成坏劫、三个成坏劫、四个成坏劫、五个成坏劫、十个成坏劫。‘在那一生，我名叫这个，家族是这个，容貌是这样，食物是这些，经历的苦乐是这些，寿命的长短是这样。我从那里死后，生到了另一处；

tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti.

在那里，我名叫这个，家族是这个，容貌是这样，食物是这些，经历的苦乐是这些，寿命的长短是这样。我从那里死后，生到了这里。’

Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. So evamāha –

像这样，他回忆起种种宿住的细节和概况。他就这样说：

‘atītaṃpāhaṃ addhānaṃ jānāmi saṃvaṭṭi vā loko vivaṭṭi vāti.

‘我知道过去（很久远）的时期——世界是收缩了还是扩张了。

Anāgataṃpāhaṃ addhānaṃ jānāmi saṃvaṭṭissati vā loko vivaṭṭissati vāti.

我知道未来（很久远）的时期——世界将会收缩还是会扩张。

Sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito.

我（灵魂/ātman）和世界是常住的、不育的、如山顶般稳固的、如石柱般坚立的。

Te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisaman’ti.

而那些众生不断轮回、流转、死亡、再生，但（我与世界）确实是永恒不变的。’

Ayaṃ dutiyo sassatavādo.

这是第二种常见论。

“Puna caparaṃ, bhante, idhekacco samaṇo vā brāhmaṇo vā ātappamanvāya…pe…

“再者，世尊！在此，某个沙门或婆罗门，通过热忱……（略）……

tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarati.

触证了某种心等持（三昧）；当心达到等持时，他回忆起种种过去的住处（宿住）。

Seyyathidaṃ, dasapi saṃvaṭṭavivaṭṭāni vīsampi saṃvaṭṭavivaṭṭāni tiṃsampi saṃvaṭṭavivaṭṭāni cattālīsampi saṃvaṭṭavivaṭṭāni, ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ;

也就是：十个成坏劫、二十个成坏劫、三十个成坏劫、四十个成坏劫。‘在那一生，我名叫这个……（略）……

tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti.

我从那里死后，生到了这里。’

Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

像这样，他回忆起种种宿住的细节和概况。

So evamāha –

他就这样说：

‘atītaṃpāhaṃ addhānaṃ jānāmi saṃvaṭṭipi loko vivaṭṭipīti; anāgataṃpāhaṃ addhānaṃ jānāmi saṃvaṭṭissatipi loko vivaṭṭissatipīti.

‘我知道过去（很久远）的时期——世界是收缩了还是扩张了；我知道未来（很久远）的时期——世界将会收缩还是会扩张。

Sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito.

我（灵魂/ātman）和世界是常住的、不育的、如山顶般稳固的、如石柱般坚立的。

Te ca sattā sandhāvanti saṃsaranti cavanti upapajjanti, atthitveva sassatisaman’ti.

而那些众生不断轮回、流转、死亡、再生，但（我与世界）确实是永恒不变的。’

Ayaṃ tatiyo sassatavādo, etadānuttariyaṃ, bhante, sassatavādesu.

这是第三种常见论。

世尊！在常见论方面，这是无上的。

Pubbenivāsānussatiñāṇadesanā

宿住随念智的开示

157. “Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti pubbenivāsānussatiñāṇe.

“再者，世尊！世尊开示关于宿住随念智的法，这是无上的。

Idha, bhante, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya…pe… tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte anekavihitaṃ pubbenivāsaṃ anussarati.

世尊！在此，某个沙门或婆罗门，通过热忱……（略）……触证了某种心等持（三昧）；当心达到等持时，他回忆起种种过去的住处（宿住）。

Seyyathidaṃ, ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe, ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ;

也就是：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、一百生、一千生、十万生，乃至许多成劫、许多坏劫、许多成坏劫。‘在那一生，我名叫这个，家族是这个，容貌是这样，食物是这些，经历的苦乐是这些，寿命的长短是这样。我从那里死后，生到了另一处；

tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti.

在那里，我名叫这个……（略）……我从那里死后，生到了这里。’

Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

像这样，他回忆起种种宿住的细节和概况。

Santi, bhante, devā [sattā (syā.)], yesaṃ na sakkā gaṇanāya vā saṅkhānena vā āyu saṅkhātuṃ.

世尊！有些天神（或众生），他们的寿命无法通过计数或计算来衡量。

Api ca, yasmiṃ yasmiṃ attabhāve abhinivuṭṭhapubbo [abhinivutthapubbo (sī. syā. pī.)] hoti yadi vā rūpīsu yadi vā arūpīsu yadi vā saññīsu yadi vā asaññīsu yadi vā nevasaññīnāsaññīsu.

而且，他曾居住过的任何自体（生命形态），无论是在色界、或无色界，或有想、或无想，或非想非非想处，

Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

像这样，他回忆起种种宿住的细节和概况。

Etadānuttariyaṃ, bhante, pubbenivāsānussatiñāṇe.

世尊！在宿住随念智方面，这是无上的。

Cutūpapātañāṇadesanā

死生智的开示

158. “Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti sattānaṃ cutūpapātañāṇe.

“再者，世尊！世尊开示关于众生死生智的法，这是无上的。

Idha, bhante, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya…pe…

世尊！在此，某个沙门或婆罗门，通过热忱……（略）……

tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte dibbena cakkhunā visuddhena atikkantamānusakena

触证了某种心等持（三昧）；当心达到等持时，以清净、超越常人的天眼，

satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti –

看见众生死去、再生，了知他们依据自己的业而投生为：卑劣的、高尚的，美丽的、丑陋的，去往善趣的、去往恶趣的。

‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā.

‘唉！尊者们！这些众生由于具足身恶行、语恶行、意恶行，诽谤圣者，持有邪见，受持邪见相应的业，

Te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā.

他们在身体败坏、死亡之后，往生到苦界、恶趣、险难处、地狱中。

Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā.

而尊者们！这些众生由于具足身善行、语善行、意善行，不诽谤圣者，持有正见，受持正见相应的业，

Te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti.

他们在身体败坏、死亡之后，往生到善趣、天界。’

Iti dibbena cakkhunā visuddhena

像这样，以清净、超越常人的天眼，

atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti.

看见众生死去、再生，了知他们依据自己的业而投生为：卑劣的、高尚的，美丽的、丑陋的，去往善趣的、去往恶趣的。

Etadānuttariyaṃ, bhante, sattānaṃ cutūpapātañāṇe.

世尊！在众生死生智方面，这是无上的。

Iddhividhadesanā

神通方法的开示

159. “Aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti iddhividhāsu.

“再者，世尊！世尊开示关于神通方法的法，这是无上的。

Dvemā, bhante, iddhividhāyo –

世尊！有这两种神通方法：

atthi, bhante, iddhi sāsavā saupadhikā, ‘no ariyā’ti vuccati.

世尊！有一种神通是有漏的、有依附的，被称为‘非圣’。

Atthi, bhante, iddhi anāsavā anupadhikā ‘ariyā’ti vuccati.

世尊！有一种神通是无漏的、无依附的，被称为‘圣’。

“Katamā ca, bhante, iddhi sāsavā saupadhikā, ‘no ariyā’ti vuccati?

“世尊！哪一种是有漏、有依附、被称为‘非圣’的神通呢？

Idha, bhante, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya…pe…

世尊！在此，某个沙门或婆罗门，通过热忱……（略）……

tathārūpaṃ cetosamādhiṃ phusati, yathāsamāhite citte anekavihitaṃ iddhividhaṃ paccanubhoti.

触证了某种心等持（三昧）；当心达到等持时，他体验种种神通变现：

Ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti;

从一身变成多身，从多身变成一身；

āvibhāvaṃ tirobhāvaṃ tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati seyyathāpi ākāse.

或显或隐；穿墙、穿壁、穿山无有障碍，如同在虚空中穿行；

Pathaviyāpi ummujjanimujjaṃ karoti, seyyathāpi udake.

在大地中出没，如同在水中；

Udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṃ.

在水上行走而不沉没，如同在地上；

Ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo.

在空中盘腿而坐，如同有翅膀的鸟；

Imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmasati parimajjati.

以手触摸、抚摩这有如此大神力、大威德的日月；

Yāva brahmalokāpi kāyena vasaṃ vatteti.

以身体的力量影响远达梵天界。

Ayaṃ, bhante, iddhi sāsavā saupadhikā, ‘no ariyā’ti vuccati.

世尊！这就是有漏、有依附、被称为‘非圣’的神通。

“Katamā pana, bhante, iddhi anāsavā anupadhikā, ‘ariyā’ti vuccati?

“那么，世尊！哪一种是无漏、无依附、被称为‘圣’的神通呢？

Idha, bhante, bhikkhu sace ākaṅkhati – ‘paṭikūle appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati.

世尊！在此，比丘如果希望：‘愿我在厌恶（不净）的事物中，住于不厌恶想（净想）’，他就能在那里住于不厌恶想。

Sace ākaṅkhati –

如果他希望：

‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati.

‘愿我在不厌恶（净）的事物中，住于厌恶想（不净想）’，他就能在那里住于厌恶想。

Sace ākaṅkhati –

如果他希望：

‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati.

‘愿我在厌恶（不净）和不厌恶（净）的事物中，都住于不厌恶想（净想）’，他就能在那里住于不厌恶想。

Sace ākaṅkhati – ‘paṭikūle ca appaṭikūle ca paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati.

如果他希望：‘愿我在厌恶（不净）和不厌恶（净）的事物中，都住于厌恶想（不净想）’，他就能在那里住于厌恶想。

Sace ākaṅkhati – ‘paṭikūlañca appaṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno.

如果他希望：‘愿我避开厌恶（不净）和不厌恶（净）这两者，住于舍、具念、正知’，他就能在那里住于舍、具念、正知。

Ayaṃ, bhante, iddhi anāsavā anupadhikā ‘ariyā’ti vuccati.

世尊！这就是无漏、无依附、被称为‘圣’的神通。

Etadānuttariyaṃ, bhante, iddhividhāsu.

世尊！在神通方法方面，这是无上的。

Taṃ bhagavā asesamabhijānāti, taṃ bhagavato asesamabhijānato uttari abhiññeyyaṃ natthi, yadabhijānaṃ añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro assa yadidaṃ iddhividhāsu.

世尊完全地证知了这一点。由于世尊完全证知了这一点，就没有更高需要证知的了。若证知了这一点，就没有其他的沙门或婆罗门在神通方法方面能比世尊有更高的证悟了。

Aññathāsatthuguṇadassanaṃ

见导师的其他功德

160. “Yaṃ taṃ, bhante, saddhena kulaputtena pattabbaṃ āraddhavīriyena thāmavatā purisathāmena purisavīriyena purisaparakkamena purisadhorayhena, anuppattaṃ taṃ bhagavatā.

“世尊！凡是有信的善男子，通过发起的精进、具足体力、男子的力量、男子的精进、男子的勇猛、男子的坚毅所应达到的，世尊您已经达到了。

Na ca, bhante, bhagavā kāmesu kāmasukhallikānuyogamanuyutto hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, na ca attakilamathānuyogamanuyutto dukkhaṃ anariyaṃ anatthasaṃhitaṃ.

世尊！世尊您不致力于沉溺于欲乐中——那是低劣、粗俗、凡夫的、非圣、无益相应的行为；也不致力于自我折磨的苦行——那是痛苦、非圣、无益相应的行为。

Catunnañca bhagavā jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī akicchalābhī akasiralābhī.

世尊您是四种属于增上心的、现法乐住的禅那的随意得者、不艰难得者、不费力得者。

Anuyogadānappakāro

提问与回答的方式

161. “Sace maṃ, bhante, evaṃ puccheyya –

“世尊！如果有人这样问我：

‘kiṃ nu kho, āvuso sāriputta, ahesuṃ atītamaddhānaṃ aññe samaṇā vā brāhmaṇā vā bhagavatā bhiyyobhiññatarā sambodhiyan’ti, evaṃ puṭṭho ahaṃ, bhante, ‘no’ti vadeyyaṃ.

‘贤友舍利弗！在过去世，是否有其他的沙门或婆罗门，在正等觉方面，比世尊有更高的证悟呢？’世尊！如果被这样问，我会回答：‘没有。’

‘Kiṃ panāvuso sāriputta, bhavissanti anāgatamaddhānaṃ aññe samaṇā vā brāhmaṇā vā bhagavatā bhiyyobhiññatarā sambodhiyan’ti, evaṃ puṭṭho ahaṃ, bhante, ‘no’ti vadeyyaṃ.

‘那么，贤友舍利弗！在未来世，是否将有其他的沙门或婆罗门，在正等觉方面，比世尊有更高的证悟呢？’世尊！如果被这样问，我会回答：‘没有。’

‘Kiṃ panāvuso sāriputta, atthetarahi añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro sambodhiyan’ti, evaṃ puṭṭho ahaṃ, bhante, ‘no’ti vadeyyaṃ.

‘那么，贤友舍利弗！在现在，是否有其他的沙门或婆罗门，在正等觉方面，比世尊有更高的证悟呢？’世尊！如果被这样问，我会回答：‘没有。’

“Sace pana maṃ, bhante, evaṃ puccheyya –

“世尊！如果有人这样问我：

‘kiṃ nu kho, āvuso sāriputta, ahesuṃ atītamaddhānaṃ aññe samaṇā vā brāhmaṇā vā bhagavatā samasamā sambodhiyan’ti, evaṃ puṭṭho ahaṃ, bhante, ‘evan’ti vadeyyaṃ.

‘贤友舍利弗！在过去世，是否有其他的沙门或婆罗门，在正等觉方面，与世尊同等呢？’世尊！如果被这样问，我会回答：‘是的。’

‘Kiṃ panāvuso sāriputta, bhavissanti anāgatamaddhānaṃ aññe samaṇā vā brāhmaṇā vā bhagavatā samasamā sambodhiyan’ti, evaṃ puṭṭho ahaṃ, bhante, “evan”ti vadeyyaṃ.

‘那么，贤友舍利弗！在未来世，是否将有其他的沙门或婆罗门，在正等觉方面，与世尊同等呢？’世尊！如果被这样问，我会回答：‘是的。’

‘Kiṃ panāvuso sāriputta, atthetarahi aññe samaṇā vā brāhmaṇā vā bhagavatā samasamā sambodhiyan’ti, evaṃ puṭṭho ahaṃ bhante ‘no’ti vadeyyaṃ.

‘那么，贤友舍利弗！在现在，是否有其他的沙门或婆罗门，在正等觉方面，与世尊同等呢？’世尊！如果被这样问，我会回答：‘没有。’

“Sace pana maṃ, bhante, evaṃ puccheyya –

“世尊！如果有人这样问我：

‘kiṃ panāyasmā sāriputto ekaccaṃ abbhanujānāti, ekaccaṃ na abbhanujānātī’ti, evaṃ puṭṭho ahaṃ, bhante, evaṃ byākareyyaṃ –

‘具寿舍利弗为何认可一些，不认可另一些呢？’世尊！如果被这样问，我会这样解说：

‘sammukhā metaṃ, āvuso, bhagavato sutaṃ, sammukhā paṭiggahitaṃ –

‘贤友！这是我从世尊面前亲耳听闻、亲自领受的：

“ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā mayā samasamā sambodhiyan”ti.

“过去世曾有阿拉汉、正等觉者，在正等觉方面与我完全相同。”

Sammukhā metaṃ, āvuso, bhagavato sutaṃ, sammukhā paṭiggahitaṃ –

贤友！这是我从世尊面前亲耳听闻、亲自领受的：

“bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā mayā samasamā sambodhiyan”ti.

“未来世将有阿拉汉、正等觉者，在正等觉方面与我完全相同。”

Sammukhā metaṃ, āvuso, bhagavato sutaṃ sammukhā paṭiggahitaṃ –

贤友！这是我从世尊面前亲耳听闻、亲自领受的：

“aṭṭhānametaṃ anavakāso yaṃ ekissā lokadhātuyā dve arahanto sammāsambuddhā apubbaṃ acarimaṃ uppajjeyyuṃ, netaṃ ṭhānaṃ vijjatī’”ti.

“在一个世界体系中，同时出现两位阿拉汉、正等觉者，既非前者也非后者（指非一先一后），这是不可能的、无有此理的，这种情况不存在。”’

“Kaccāhaṃ, bhante, evaṃ puṭṭho evaṃ byākaramāno vuttavādī ceva bhagavato homi, na ca bhagavantaṃ abhūtena abbhācikkhāmi, dhammassa cānudhammaṃ byākaromi, na ca koci sahadhammiko vādānuvādo [vādānupāto (sī.)] gārayhaṃ ṭhānaṃ āgacchatī”ti?

“世尊！当我被这样问而如此解说时，我是否说了世尊所说的话，没有以不实之词诽谤世尊，是否解说了法随法行，没有任何如法的、随论的言论会达到应受呵责之处呢？”

“Taggha tvaṃ, sāriputta, evaṃ puṭṭho evaṃ byākaramāno vuttavādī ceva me hosi, na ca maṃ abhūtena abbhācikkhasi, dhammassa cānudhammaṃ byākarosi, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī”ti.

“确实如此，舍利弗！当你被这样问而如此解说时，你说了我所说的话，没有以不实之词诽谤我，解说了法随法行，没有任何如法的、随论的言论会达到应受呵责之处。”

Acchariyaabbhutaṃ

稀有未曾有

162. Evaṃ vutte, āyasmā udāyī bhagavantaṃ etadavoca –

这样说完后，具寿优陀夷对世尊这样说：

“acchariyaṃ, bhante, abbhutaṃ, bhante, tathāgatassa appicchatā santuṭṭhitā sallekhatā.

“稀有啊，世尊！未曾有啊，世尊！如来的少欲、知足、俭省！

Yatra hi nāma tathāgato evaṃmahiddhiko evaṃmahānubhāvo, atha ca pana nevattānaṃ pātukarissati!

如来有如此的大神通、大威力，却从不显耀自己！

Ekamekañcepi ito, bhante, dhammaṃ aññatitthiyā paribbājakā attani samanupasseyyuṃ, te tāvatakeneva paṭākaṃ parihareyyuṃ.

世尊！如果外道的游方者们，在自身中看到这些法中的任何一个，他们仅凭那一点就会举起旗帜（来宣扬）了。

Acchariyaṃ, bhante, abbhutaṃ, bhante, tathāgatassa appicchatā santuṭṭhitā sallekhatā.

稀有啊，世尊！未曾有啊，世尊！如来的少欲、知足、俭省！

Yatra hi nāma tathāgato evaṃ mahiddhiko evaṃmahānubhāvo.

如来有如此的大神通、大威力，

Atha ca pana nevattānaṃ pātukarissatī”ti!

却从不显耀自己！”

“Passa kho tvaṃ, udāyi, ‘tathāgatassa appicchatā santuṭṭhitā sallekhatā.

“优陀夷！你看到：‘如来的少欲、知足、俭省，

Yatra hi nāma tathāgato evaṃmahiddhiko evaṃmahānubhāvo, atha ca pana nevattānaṃ pātukarissati’!

如来有如此的大神通、大威力，却从不显耀自己！’

Ekamekañcepi ito, udāyi, dhammaṃ aññatitthiyā paribbājakā attani samanupasseyyuṃ, te tāvatakeneva paṭākaṃ parihareyyuṃ.

优陀夷！如果外道的游方者们，在自身中看到这些法中的任何一个，他们仅凭那一点就会举起旗帜（来宣扬）了。

Passa kho tvaṃ, udāyi, ‘tathāgatassa appicchatā santuṭṭhitā sallekhatā.

优陀夷！你看到：‘如来的少欲、知足、俭省；

Yatra hi nāma tathāgato evaṃmahiddhiko evaṃmahānubhāvo, atha ca pana nevattānaṃ pātukarissatī’”ti!

如来有如此的大神通、大威力，却从不显耀自己！’”

163. Atha kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi –

这时，世尊对具寿舍利弗说：

“tasmā tiha tvaṃ, sāriputta, imaṃ dhammapariyāyaṃ abhikkhaṇaṃ bhāseyyāsi bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ.

“因此，舍利弗！你应当常常对这里的比丘、比丘尼、优婆塞、优婆夷说这部法义（法门）。

Yesampi hi, sāriputta, moghapurisānaṃ bhavissati tathāgate kaṅkhā vā vimati vā, tesamimaṃ dhammapariyāyaṃ sutvā tathāgate kaṅkhā vā vimati vā, sā pahīyissatī”ti.

舍利弗！即使那些对如来有疑惑或犹豫的愚人，听了这部法义（法门）之后，他们对如来的疑惑或犹豫也将被断除。”

Iti hidaṃ āyasmā sāriputto bhagavato sammukhā sampasādaṃ pavedesi.

就这样，具寿舍利弗在世尊面前表达了他的全然净信。

Tasmā imassa veyyākaraṇassa sampasādanīyaṃ tveva adhivacananti.

因此，这部记说的名称就被称为“自欢喜经”。

Sampasādanīyasuttaṃ niṭṭhitaṃ pañcamaṃ.

自欢喜经 第五 终

～《长部经典‧波梨品‧Sampasādanīyasutta 自欢喜经》(DN 28, 141-163)

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.13 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【1】Dīghanikāya 长部经典 (DN 1-34, 1360)/《3》Pāthikavaggapāḷi 波梨品 (DN 24-34, 1-360)”

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【经名】 6. Pāsādikasutta 清净经 (DN 29, 164-197)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Pāsādikasuttaṃ

164. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sakkesu viharati vedhaññā nāma sakyā, tesaṃ ambavane pāsāde.

Nigaṇṭhanāṭaputtakālaṅkiriyā

Tena kho pana samayena nigaṇṭho nāṭaputto [nāthaputto (sī. pī.)] pāvāyaṃ adhunākālaṅkato hoti. Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti – “na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi, kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi? Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno. Sahitaṃ me, asahitaṃ te. Purevacanīyaṃ pacchā avaca, pacchāvacanīyaṃ pure avaca. Adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī”ti. Vadhoyeva kho [vadhoyeveko (ka.)] maññe nigaṇṭhesu nāṭaputtiyesu vattati [anuvattati (syā. ka.)]. Yepi nigaṇṭhassa nāṭaputtassa sāvakā gihī odātavasanā, tepi [te tesu (ka.)] nigaṇṭhesu nāṭaputtiyesu nibbinnarūpā [nibbindarūpā (ka.)] virattarūpā paṭivānarūpā, yathā taṃ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite bhinnathūpe appaṭisaraṇe.

165. Atha kho cundo samaṇuddeso pāvāyaṃ vassaṃvuṭṭho [vassaṃvuttho (sī. syā. pī.)] yena sāmagāmo, yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho cundo samaṇuddeso āyasmantaṃ ānandaṃ etadavoca – “nigaṇṭho, bhante, nāṭaputto pāvāyaṃ adhunākālaṅkato. Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā…pe… bhinnathūpe appaṭisaraṇe”ti.

Evaṃ vutte, āyasmā ānando cundaṃ samaṇuddesaṃ etadavoca – “atthi kho idaṃ, āvuso cunda, kathāpābhataṃ bhagavantaṃ dassanāya. Āyāmāvuso cunda, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā etamatthaṃ bhagavato ārocessāmā”ti [āroceyyāmāti (syā.)]. “Evaṃ, bhante”ti kho cundo samaṇuddeso āyasmato ānandassa paccassosi.

Atha kho āyasmā ca ānando cundo ca samaṇuddeso yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – “ayaṃ, bhante, cundo samaṇuddeso evamāha, ‘nigaṇṭho, bhante, nāṭaputto pāvāyaṃ adhunākālaṅkato, tassa kālaṅkiriyāya bhinnā nigaṇṭhā…pe… bhinnathūpe appaṭisaraṇe’”ti.

Asammāsambuddhappaveditadhammavinayo

166. “Evaṃ hetaṃ, cunda, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite. Idha, cunda, satthā ca hoti asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṃvattaniko asammāsambuddhappavedito, sāvako ca tasmiṃ dhamme na dhammānudhammappaṭipanno viharati na sāmīcippaṭipanno na anudhammacārī, vokkamma ca tamhā dhammā vattati. So evamassa vacanīyo – ‘tassa te, āvuso, lābhā, tassa te suladdhaṃ, satthā ca te asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṃvattaniko asammāsambuddhappavedito. Tvañca tasmiṃ dhamme na dhammānudhammappaṭipanno viharasi, na sāmīcippaṭipanno, na anudhammacārī, vokkamma ca tamhā dhammā vattasī’ti. Iti kho, cunda, satthāpi tattha gārayho, dhammopi tattha gārayho, sāvako ca tattha evaṃ pāsaṃso. Yo kho, cunda, evarūpaṃ sāvakaṃ evaṃ vadeyya – ‘etāyasmā tathā paṭipajjatu, yathā te satthārā dhammo desito paññatto’ti. Yo ca samādapeti [samādāpeti (sī. ṭṭha.)], yañca samādapeti, yo ca samādapito [samādāpito (sī. ṭṭha.)] tathattāya paṭipajjati. Sabbe te bahuṃ apuññaṃ pasavanti. Taṃ kissa hetu? Evaṃ hetaṃ, cunda, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite.

167. “Idha pana, cunda, satthā ca hoti asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṃvattaniko asammāsambuddhappavedito, sāvako ca tasmiṃ dhamme dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, samādāya taṃ dhammaṃ vattati. So evamassa vacanīyo – ‘tassa te, āvuso, alābhā, tassa te dulladdhaṃ, satthā ca te asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṃvattaniko asammāsambuddhappavedito. Tvañca tasmiṃ dhamme dhammānudhammappaṭipanno viharasi sāmīcippaṭipanno anudhammacārī, samādāya taṃ dhammaṃ vattasī’ti. Iti kho, cunda, satthāpi tattha gārayho, dhammopi tattha gārayho, sāvakopi tattha evaṃ gārayho. Yo kho, cunda, evarūpaṃ sāvakaṃ evaṃ vadeyya – ‘addhāyasmā ñāyappaṭipanno ñāyamārādhessatī’ti. Yo ca pasaṃsati, yañca pasaṃsati, yo ca pasaṃsito bhiyyoso mattāya vīriyaṃ ārabhati. Sabbe te bahuṃ apuññaṃ pasavanti. Taṃ kissa hetu? Evañhetaṃ, cunda, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite.

Sammāsambuddhappaveditadhammavinayo

168. “Idha pana, cunda, satthā ca hoti sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito, sāvako ca tasmiṃ dhamme na dhammānudhammappaṭipanno viharati, na sāmīcippaṭipanno, na anudhammacārī, vokkamma ca tamhā dhammā vattati. So evamassa vacanīyo – ‘tassa te, āvuso, alābhā, tassa te dulladdhaṃ, satthā ca te sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito. Tvañca tasmiṃ dhamme na dhammānudhammappaṭipanno viharasi, na sāmīcippaṭipanno, na anudhammacārī, vokkamma ca tamhā dhammā vattasī’ti. Iti kho, cunda, satthāpi tattha pāsaṃso, dhammopi tattha pāsaṃso, sāvako ca tattha evaṃ gārayho. Yo kho, cunda, evarūpaṃ sāvakaṃ evaṃ vadeyya – ‘etāyasmā tathā paṭipajjatu yathā te satthārā dhammo desito paññatto’ti. Yo ca samādapeti, yañca samādapeti, yo ca samādapito tathattāya paṭipajjati. Sabbe te bahuṃ puññaṃ pasavanti. Taṃ kissa hetu? Evañhetaṃ, cunda, hoti svākkhāte dhammavinaye suppavedite niyyānike upasamasaṃvattanike sammāsambuddhappavedite.

169. “Idha pana, cunda, satthā ca hoti sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito, sāvako ca tasmiṃ dhamme dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, samādāya taṃ dhammaṃ vattati. So evamassa vacanīyo – ‘tassa te, āvuso, lābhā, tassa te suladdhaṃ, satthā ca te [satthā ca te arahaṃ (syā.)] sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito. Tvañca tasmiṃ dhamme dhammānudhammappaṭipanno viharasi sāmīcippaṭipanno anudhammacārī, samādāya taṃ dhammaṃ vattasī’ti. Iti kho, cunda, satthāpi tattha pāsaṃso, dhammopi tattha pāsaṃso, sāvakopi tattha evaṃ pāsaṃso. Yo kho, cunda, evarūpaṃ sāvakaṃ evaṃ vadeyya – ‘addhāyasmā ñāyappaṭipanno ñāyamārādhessatī’ti. Yo ca pasaṃsati, yañca pasaṃsati, yo ca pasaṃsito [pasattho (syā.)] bhiyyoso mattāya vīriyaṃ ārabhati. Sabbe te bahuṃ puññaṃ pasavanti. Taṃ kissa hetu? Evañhetaṃ, cunda, hoti svākkhāte dhammavinaye suppavedite niyyānike upasamasaṃvattanike sammāsambuddhappavedite.

Sāvakānutappasatthu

170. “Idha pana, cunda, satthā ca loke udapādi arahaṃ sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito, aviññāpitatthā cassa honti sāvakā saddhamme, na ca tesaṃ kevalaṃ paripūraṃ brahmacariyaṃ āvikataṃ hoti uttānīkataṃ sabbasaṅgāhapadakataṃ sappāṭihīrakataṃ yāva devamanussehi suppakāsitaṃ. Atha nesaṃ satthuno antaradhānaṃ hoti. Evarūpo kho, cunda, satthā sāvakānaṃ kālaṅkato anutappo hoti. Taṃ kissa hetu? Satthā ca no loke udapādi arahaṃ sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito, aviññāpitatthā camha saddhamme, na ca no kevalaṃ paripūraṃ brahmacariyaṃ āvikataṃ hoti uttānīkataṃ sabbasaṅgāhapadakataṃ sappāṭihīrakataṃ yāva devamanussehi suppakāsitaṃ. Atha no satthuno antaradhānaṃ hotīti. Evarūpo kho, cunda, satthā sāvakānaṃ kālaṅkato anutappo hoti.

Sāvakānanutappasatthu

171. “Idha pana, cunda, satthā ca loke udapādi arahaṃ sammāsambuddho. Dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito. Viññāpitatthā cassa honti sāvakā saddhamme, kevalañca tesaṃ paripūraṃ brahmacariyaṃ āvikataṃ hoti uttānīkataṃ sabbasaṅgāhapadakataṃ sappāṭihīrakataṃ yāva devamanussehi suppakāsitaṃ. Atha nesaṃ satthuno antaradhānaṃ hoti. Evarūpo kho, cunda, satthā sāvakānaṃ kālaṅkato ananutappo hoti. Taṃ kissa hetu? Satthā ca no loke udapādi arahaṃ sammāsambuddho. Dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito. Viññāpitatthā camha saddhamme, kevalañca no paripūraṃ brahmacariyaṃ āvikataṃ hoti uttānīkataṃ sabbasaṅgāhapadakataṃ sappāṭihīrakataṃ yāva devamanussehi suppakāsitaṃ. Atha no satthuno antaradhānaṃ hotīti. Evarūpo kho, cunda, satthā sāvakānaṃ kālaṅkato ananutappo hoti.

Brahmacariyaaparipūrādikathā

172. “Etehi cepi, cunda, aṅgehi samannāgataṃ brahmacariyaṃ hoti, no ca kho satthā hoti thero rattaññū cirapabbajito addhagato vayoanuppatto. Evaṃ taṃ brahmacariyaṃ aparipūraṃ hoti tenaṅgena.

“Yato ca kho, cunda, etehi ceva aṅgehi samannāgataṃ brahmacariyaṃ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto. Evaṃ taṃ brahmacariyaṃ paripūraṃ hoti tenaṅgena.

173. “Etehi cepi, cunda, aṅgehi samannāgataṃ brahmacariyaṃ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto, no ca khvassa therā bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā. Alaṃ samakkhātuṃ saddhammassa, alaṃ uppannaṃ parappavādaṃ sahadhammehi suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desetuṃ. Evaṃ taṃ brahmacariyaṃ aparipūraṃ hoti tenaṅgena.

“Yato ca kho, cunda, etehi ceva aṅgehi samannāgataṃ brahmacariyaṃ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto, therā cassa bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā. Alaṃ samakkhātuṃ saddhammassa, alaṃ uppannaṃ parappavādaṃ sahadhammehi suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desetuṃ. Evaṃ taṃ brahmacariyaṃ paripūraṃ hoti tenaṅgena.

174. “Etehi cepi, cunda, aṅgehi samannāgataṃ brahmacariyaṃ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto, therā cassa bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā. Alaṃ samakkhātuṃ saddhammassa, alaṃ uppannaṃ parappavādaṃ sahadhammehi suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desetuṃ. No ca khvassa majjhimā bhikkhū sāvakā honti…pe… majjhimā cassa bhikkhū sāvakā honti, no ca khvassa navā bhikkhū sāvakā honti…pe… navā cassa bhikkhū sāvakā honti, no ca khvassa therā bhikkhuniyo sāvikā honti…pe… therā cassa bhikkhuniyo sāvikā honti, no ca khvassa majjhimā bhikkhuniyo sāvikā honti…pe… majjhimā cassa bhikkhuniyo sāvikā honti, no ca khvassa navā bhikkhuniyo sāvikā honti…pe… navā cassa bhikkhuniyo sāvikā honti, no ca khvassa upāsakā sāvakā honti gihī odātavasanā brahmacārino…pe… upāsakā cassa sāvakā honti gihī odātavasanā brahmacārino, no ca khvassa upāsakā sāvakā honti gihī odātavasanā kāmabhogino…pe… upāsakā cassa sāvakā honti gihī odātavasanā kāmabhogino, no ca khvassa upāsikā sāvikā honti gihiniyo odātavasanā brahmacāriniyo…pe… upāsikā cassa sāvikā honti gihiniyo odātavasanā brahmacāriniyo, no ca khvassa upāsikā sāvikā honti gihiniyo odātavasanā kāmabhoginiyo…pe… upāsikā cassa sāvikā honti gihiniyo odātavasanā kāmabhoginiyo, no ca khvassa brahmacariyaṃ hoti iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitaṃ…pe… brahmacariyañcassa hoti iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitaṃ, no ca kho lābhaggayasaggappattaṃ. Evaṃ taṃ brahmacariyaṃ aparipūraṃ hoti tenaṅgena.

“Yato ca kho, cunda, etehi ceva aṅgehi samannāgataṃ brahmacariyaṃ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto, therā cassa bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā. Alaṃ samakkhātuṃ saddhammassa, alaṃ uppannaṃ parappavādaṃ sahadhammehi suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desetuṃ. Majjhimā cassa bhikkhū sāvakā honti…pe… navā cassa bhikkhū sāvakā honti…pe… therā cassa bhikkhuniyo sāvikā honti…pe… majjhimā cassa bhikkhuniyo sāvikā honti…pe… navā cassa bhikkhuniyo sāvikā honti…pe… upāsakā cassa sāvakā honti…pe… gihī odātavasanā brahmacārino. Upāsakā cassa sāvakā honti gihī odātavasanā kāmabhogino…pe… upāsikā cassa sāvikā honti gihiniyo odātavasanā brahmacāriniyo…pe… upāsikā cassa sāvikā honti gihiniyo odātavasanā kāmabhoginiyo…pe… brahmacariyañcassa hoti iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitaṃ, lābhaggappattañca yasaggappattañca. Evaṃ taṃ brahmacariyaṃ paripūraṃ hoti tenaṅgena.

175. “Ahaṃ kho pana, cunda, etarahi satthā loke uppanno arahaṃ sammāsambuddho. Dhammo ca svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito. Viññāpitatthā ca me sāvakā saddhamme, kevalañca tesaṃ paripūraṃ brahmacariyaṃ āvikataṃ uttānīkataṃ sabbasaṅgāhapadakataṃ sappāṭihīrakataṃ yāva devamanussehi suppakāsitaṃ. Ahaṃ kho pana, cunda, etarahi satthā thero rattaññū cirapabbajito addhagato vayoanuppatto.

“Santi kho pana me, cunda, etarahi therā bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā. Alaṃ samakkhātuṃ saddhammassa, alaṃ uppannaṃ parappavādaṃ sahadhammehi suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desetuṃ. Santi kho pana me, cunda, etarahi majjhimā bhikkhū sāvakā…pe… santi kho pana me, cunda, etarahi navā bhikkhū sāvakā…pe… santi kho pana me, cunda, etarahi therā bhikkhuniyo sāvikā…pe… santi kho pana me, cunda, etarahi majjhimā bhikkhuniyo sāvikā…pe… santi kho pana me, cunda, etarahi navā bhikkhuniyo sāvikā…pe… santi kho pana me, cunda, etarahi upāsakā sāvakā gihī odātavasanā brahmacārino…pe… santi kho pana me, cunda, etarahi upāsakā sāvakā gihī odātavasanā kāmabhogino…pe… santi kho pana me, cunda, etarahi upāsikā sāvikā gihiniyo odātavasanā brahmacāriniyo…pe… santi kho pana me, cunda, etarahi upāsikā sāvikā gihiniyo odātavasanā kāmabhoginiyo…pe… etarahi kho pana me, cunda, brahmacariyaṃ iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitaṃ.

176. “Yāvatā kho, cunda, etarahi satthāro loke uppannā, nāhaṃ, cunda, aññaṃ ekasatthārampi samanupassāmi evaṃlābhaggayasaggappattaṃ yatharivāhaṃ. Yāvatā kho pana, cunda, etarahi saṅgho vā gaṇo vā loke uppanno; nāhaṃ, cunda, aññaṃ ekaṃ saṃghampi samanupassāmi evaṃlābhaggayasaggappattaṃ yatharivāyaṃ, cunda, bhikkhusaṅgho. Yaṃ kho taṃ, cunda, sammā vadamāno vadeyya – ‘sabbākārasampannaṃ sabbākāraparipūraṃ anūnamanadhikaṃ svākkhātaṃ kevalaṃ paripūraṃ brahmacariyaṃ suppakāsitan’ti. Idameva taṃ sammā vadamāno vadeyya – ‘sabbākārasampannaṃ…pe… suppakāsitan’ti.

“Udako [uddako (sī. syā. pī.)] sudaṃ, cunda, rāmaputto evaṃ vācaṃ bhāsati – ‘passaṃ na passatī’ti. Kiñca passaṃ na passatīti? Khurassa sādhunisitassa talamassa passati, dhārañca khvassa na passati. Idaṃ vuccati – ‘passaṃ na passatī’ti. Yaṃ kho panetaṃ, cunda, udakena rāmaputtena bhāsitaṃ hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ khurameva sandhāya. Yañca taṃ [yañcetaṃ (syā. ka.)], cunda, sammā vadamāno vadeyya – ‘passaṃ na passatī’ti, idameva taṃ [idamevetaṃ (ka.)] sammā vadamāno vadeyya – ‘passaṃ na passatī’ti. Kiñca passaṃ na passatīti? Evaṃ sabbākārasampannaṃ sabbākāraparipūraṃ anūnamanadhikaṃ svākkhātaṃ kevalaṃ paripūraṃ brahmacariyaṃ suppakāsitanti, iti hetaṃ passati [suppakāsitaṃ, iti hetaṃ na passatīti (syā. ka.)]. Idamettha apakaḍḍheyya, evaṃ taṃ parisuddhataraṃ assāti, iti hetaṃ na passati [na passatīti (syā. ka.)]. Idamettha upakaḍḍheyya, evaṃ taṃ paripūraṃ [parisuddhataraṃ (syā. ka.), paripūrataraṃ (?)] assāti, iti hetaṃ na passati. Idaṃ vuccati cunda – ‘passaṃ na passatī’ti. Yaṃ kho taṃ, cunda, sammā vadamāno vadeyya – ‘sabbākārasampannaṃ…pe… brahmacariyaṃ suppakāsitan’ti. Idameva taṃ sammā vadamāno vadeyya – ‘sabbākārasampannaṃ sabbākāraparipūraṃ anūnamanadhikaṃ svākkhātaṃ kevalaṃ paripūraṃ brahmacariyaṃ suppakāsitan’ti.

Saṅgāyitabbadhammo

177. Tasmātiha, cunda, ye vo mayā dhammā abhiññā desitā, tattha sabbeheva saṅgamma samāgamma atthena atthaṃ byañjanena byañjanaṃ saṅgāyitabbaṃ na vivaditabbaṃ, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. Katame ca te, cunda, dhammā mayā abhiññā desitā, yattha sabbeheva saṅgamma samāgamma atthena atthaṃ byañjanena byañjanaṃ saṅgāyitabbaṃ na vivaditabbaṃ, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ? Seyyathidaṃ – cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo. Ime kho te, cunda, dhammā mayā abhiññā desitā. Yattha sabbeheva saṅgamma samāgamma atthena atthaṃ byañjanena byañjanaṃ saṅgāyitabbaṃ na vivaditabbaṃ, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ.

Saññāpetabbavidhi

178. “Tesañca vo, cunda, samaggānaṃ sammodamānānaṃ avivadamānānaṃ sikkhataṃ [sikkhitabbaṃ (bahūsu)] aññataro sabrahmacārī saṅghe dhammaṃ bhāseyya. Tatra ce tumhākaṃ evamassa – ‘ayaṃ kho āyasmā atthañceva micchā gaṇhāti, byañjanāni ca micchā ropetī’ti. Tassa neva abhinanditabbaṃ na paṭikkositabbaṃ, anabhinanditvā appaṭikkositvā so evamassa vacanīyo – ‘imassa nu kho, āvuso, atthassa imāni vā byañjanāni etāni vā byañjanāni katamāni opāyikatarāni, imesañca [imesaṃ vā (syā. pī. ka.), imesaṃ (sī.)] byañjanānaṃ ayaṃ vā attho eso vā attho katamo opāyikataro’ti? So ce evaṃ vadeyya – ‘imassa kho, āvuso, atthassa imāneva byañjanāni opāyikatarāni, yā ceva [yañceva (sī. ka.), ṭīkā oloketabbā] etāni; imesañca [imedaṃ (sabbattha)] byañjanānaṃ ayameva attho opāyikataro, yā ceva [yañceva (sī. ka.), ṭīkā oloketabbā] eso’ti. So neva ussādetabbo na apasādetabbo, anussādetvā anapasādetvā sveva sādhukaṃ saññāpetabbo tassa ca atthassa tesañca byañjanānaṃ nisantiyā.

179. “Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṃ bhāseyya. Tatra ce tumhākaṃ evamassa – ‘ayaṃ kho āyasmā atthañhi kho micchā gaṇhāti byañjanāni sammā ropetī’ti. Tassa neva abhinanditabbaṃ na paṭikkositabbaṃ, anabhinanditvā appaṭikkositvā so evamassa vacanīyo – ‘imesaṃ nu kho, āvuso, byañjanānaṃ ayaṃ vā attho eso vā attho katamo opāyikataro’ti? So ce evaṃ vadeyya – ‘imesaṃ kho, āvuso, byañjanānaṃ ayameva attho opāyikataro, yā ceva eso’ti. So neva ussādetabbo na apasādetabbo, anussādetvā anapasādetvā sveva sādhukaṃ saññāpetabbo tasseva atthassa nisantiyā.

180. “Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṃ bhāseyya. Tatra ce tumhākaṃ evamassa – ‘ayaṃ kho āyasmā atthañhi kho sammā gaṇhāti byañjanāni micchā ropetī’ti. Tassa neva abhinanditabbaṃ na paṭikkositabbaṃ; anabhinanditvā appaṭikkositvā so evamassa vacanīyo – ‘imassa nu kho, āvuso, atthassa imāni vā byañjanāni etāni vā byañjanāni katamāni opāyikatarānī’ti? So ce evaṃ vadeyya – ‘imassa kho, āvuso, atthassa imāneva byañjanāni opayikatarāni, yāni ceva etānī’ti. So neva ussādetabbo na apasādetabbo; anussādetvā anapasādetvā sveva sādhukaṃ saññāpetabbo tesaññeva byañjanānaṃ nisantiyā.

181. “Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṃ bhāseyya. Tatra ce tumhākaṃ evamassa – ‘ayaṃ kho āyasmā atthañceva sammā gaṇhāti byañjanāni ca sammā ropetī’ti. Tassa ‘sādhū’ti bhāsitaṃ abhinanditabbaṃ anumoditabbaṃ; tassa ‘sādhū’ti bhāsitaṃ abhinanditvā anumoditvā so evamassa vacanīyo – ‘lābhā no āvuso, suladdhaṃ no āvuso, ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma evaṃ atthupetaṃ byañjanupetan’ti.

Paccayānuññātakāraṇaṃ

182. “Na vo ahaṃ, cunda, diṭṭhadhammikānaṃyeva āsavānaṃ saṃvarāya dhammaṃ desemi. Na panāhaṃ, cunda, samparāyikānaṃyeva āsavānaṃ paṭighātāya dhammaṃ desemi. Diṭṭhadhammikānaṃ cevāhaṃ, cunda, āsavānaṃ saṃvarāya dhammaṃ desemi; samparāyikānañca āsavānaṃ paṭighātāya. Tasmātiha, cunda, yaṃ vo mayā cīvaraṃ anuññātaṃ, alaṃ vo taṃ – yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamakasavātātapasarīsapa [siriṃsapa (syā.)] samphassānaṃ paṭighātāya, yāvadeva hirikopīnapaṭicchādanatthaṃ. Yo vo mayā piṇḍapāto anuññāto, alaṃ vo so yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro ca [cāti (bahūsu)]. Yaṃ vo mayā senāsanaṃ anuññātaṃ, alaṃ vo taṃ yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamakasavātātapasarīsapasamphassānaṃ paṭighātāya, yāvadeva utuparissayavinodana paṭisallānārāmatthaṃ. Yo vo mayā gilānapaccayabhesajja parikkhāro anuññāto, alaṃ vo so yāvadeva uppannānaṃ veyyābādhikānaṃ vedanānaṃ paṭighātāya abyāpajjaparamatāya [abyāpajjhaparamatāyāti (sī. syā. pī.), abyābajjhaparamatāya (?)].

Sukhallikānuyogo

183. “Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘sukhallikānuyogamanuyuttā samaṇā sakyaputtiyā viharantī’ti. Evaṃvādino [vadamānā (syā.)], cunda, aññatitthiyā paribbājakā evamassu vacanīyā – ‘katamo so, āvuso, sukhallikānuyogo? Sukhallikānuyogā hi bahū anekavihitā nānappakārakā’ti.

“Cattārome, cunda, sukhallikānuyogā hīnā gammā pothujjanikā anariyā anatthasaṃhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattanti. Katame cattāro?

“Idha, cunda, ekacco bālo pāṇe vadhitvā vadhitvā attānaṃ sukheti pīṇeti. Ayaṃ paṭhamo sukhallikānuyogo.

“Puna caparaṃ, cunda, idhekacco adinnaṃ ādiyitvā ādiyitvā attānaṃ sukheti pīṇeti. Ayaṃ dutiyo sukhallikānuyogo.

“Puna caparaṃ, cunda, idhekacco musā bhaṇitvā bhaṇitvā attānaṃ sukheti pīṇeti. Ayaṃ tatiyo sukhallikānuyogo.

“Puna caparaṃ, cunda, idhekacco pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti. Ayaṃ catuttho sukhallikānuyogo.

“Ime kho, cunda, cattāro sukhallikānuyogā hīnā gammā pothujjanikā anariyā anatthasaṃhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattanti.

“Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – “ime cattāro sukhallikānuyoge anuyuttā samaṇā sakyaputtiyā viharantī’ti. Te vo [te (sī. pī.)] ‘māhevaṃ’ tissu vacanīyā. Na te vo sammā vadamānā vadeyyuṃ, abbhācikkheyyuṃ asatā abhūtena.

184. “Cattārome, cunda, sukhallikānuyogā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti. Katame cattāro?

“Idha, cunda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Ayaṃ paṭhamo sukhallikānuyogo.

“Puna caparaṃ, cunda, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati. Ayaṃ dutiyo sukhallikānuyogo.

“Puna caparaṃ, cunda, bhikkhu pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. Ayaṃ tatiyo sukhallikānuyogo.

“Puna caparaṃ, cunda, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ catuttho sukhallikānuyogo.

“Ime kho, cunda, cattāro sukhallikānuyogā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti.

“Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – “ime cattāro sukhallikānuyoge anuyuttā samaṇā sakyaputtiyā viharantī’ti. Te vo ‘evaṃ’ tissu vacanīyā. Sammā te vo vadamānā vadeyyuṃ, na te vo abbhācikkheyyuṃ asatā abhūtena.

Sukhallikānuyogānisaṃso

185. “Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘ime panāvuso, cattāro sukhallikānuyoge anuyuttānaṃ viharataṃ kati phalāni katānisaṃsā pāṭikaṅkhā’ti? Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā – ‘ime kho, āvuso, cattāro sukhallikānuyoge anuyuttānaṃ viharataṃ cattāri phalāni cattāro ānisaṃsā pāṭikaṅkhā. Katame cattāro? Idhāvuso, bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo. Idaṃ paṭhamaṃ phalaṃ, paṭhamo ānisaṃso. Puna caparaṃ, āvuso, bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti. Idaṃ dutiyaṃ phalaṃ, dutiyo ānisaṃso. Puna caparaṃ, āvuso, bhikkhu pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha parinibbāyī anāvattidhammo tasmā lokā. Idaṃ tatiyaṃ phalaṃ, tatiyo ānisaṃso. Puna caparaṃ, āvuso, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Idaṃ catutthaṃ phalaṃ catuttho ānisaṃso. Ime kho, āvuso, cattāro sukhallikānuyoge anuyuttānaṃ viharataṃ imāni cattāri phalāni, cattāro ānisaṃsā pāṭikaṅkhā”ti.

Khīṇāsavaabhabbaṭhānaṃ

186. “Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘aṭṭhitadhammā samaṇā sakyaputtiyā viharantī’ti. Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā – ‘atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sāvakānaṃ dhammā desitā paññattā yāvajīvaṃ anatikkamanīyā. Seyyathāpi, āvuso, indakhīlo vā ayokhīlo vā gambhīranemo sunikhāto acalo asampavedhī. Evameva kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sāvakānaṃ dhammā desitā paññattā yāvajīvaṃ anatikkamanīyā. Yo so, āvuso, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto, abhabbo so nava ṭhānāni ajjhācarituṃ. Abhabbo, āvuso, khīṇāsavo bhikkhu sañcicca pāṇaṃ jīvitā voropetuṃ; abhabbo khīṇāsavo bhikkhu adinnaṃ theyyasaṅkhātaṃ ādiyituṃ; abhabbo khīṇāsavo bhikkhu methunaṃ dhammaṃ paṭisevituṃ; abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṃ; abhabbo khīṇāsavo bhikkhu sannidhikārakaṃ kāme paribhuñjituṃ seyyathāpi pubbe āgārikabhūto; abhabbo khīṇāsavo bhikkhu chandāgatiṃ gantuṃ; abhabbo khīṇāsavo bhikkhu dosāgatiṃ gantuṃ; abhabbo khīṇāsavo bhikkhu mohāgatiṃ gantuṃ; abhabbo khīṇāsavo bhikkhu bhayāgatiṃ gantuṃ. Yo so, āvuso, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto, abhabbo so imāni nava ṭhānāni ajjhācaritun”ti.

Pañhābyākaraṇaṃ

187. “Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘atītaṃ kho addhānaṃ ārabbha samaṇo gotamo atīrakaṃ ñāṇadassanaṃ paññapeti, no ca kho anāgataṃ addhānaṃ ārabbha atīrakaṃ ñāṇadassanaṃ paññapeti, tayidaṃ kiṃsu tayidaṃ kathaṃsū’ti? Te ca aññatitthiyā paribbājakā aññavihitakena ñāṇadassanena aññavihitakaṃ ñāṇadassanaṃ paññapetabbaṃ maññanti yathariva bālāspecialmealā. Atītaṃ kho, cunda, addhānaṃ ārabbha tathāgatassa satānusāri ñāṇaṃ hoti; so yāvatakaṃ ākaṅkhati tāvatakaṃ anussarati. Anāgatañca kho addhānaṃ ārabbha tathāgatassa bodhijaṃ ñāṇaṃ uppajjati – ‘ayamantimā jāti, natthidāni punabbhavo’ti. ‘Atītaṃ cepi, cunda, hoti abhūtaṃ atacchaṃ anatthasaṃhitaṃ, na taṃ tathāgato byākaroti. Atītaṃ cepi, cunda, hoti bhūtaṃ tacchaṃ anatthasaṃhitaṃ, tampi tathāgato na byākaroti. Atītaṃ cepi cunda, hoti bhūtaṃ tacchaṃ atthasaṃhitaṃ, tatra kālaññū tathāgato hoti tassa pañhassa veyyākaraṇāya. Anāgataṃ cepi, cunda, hoti abhūtaṃ atacchaṃ anatthasaṃhitaṃ, na taṃ tathāgato byākaroti…pe… tassa pañhassa veyyākaraṇāya. Paccuppannaṃ cepi, cunda, hoti abhūtaṃ atacchaṃ anatthasaṃhitaṃ, na taṃ tathāgato byākaroti. Paccuppannaṃ cepi, cunda, hoti bhūtaṃ tacchaṃ anatthasaṃhitaṃ, tampi tathāgato na byākaroti. Paccuppannaṃ cepi, cunda, hoti bhūtaṃ tacchaṃ atthasaṃhitaṃ, tatra kālaññū tathāgato hoti tassa pañhassa veyyākaraṇāya.

188. “Iti kho, cunda, atītānāgatapaccuppannesu dhammesu tathāgato kālavādī [kālavādī saccavādī (syā.)] bhūtavādī atthavādī dhammavādī vinayavādī, tasmā ‘tathāgato’ti vuccati. Yañca kho, cunda, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, sabbaṃ tathāgatena abhisambuddhaṃ, tasmā ‘tathāgato’ti vuccati. Yañca, cunda, rattiṃ tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, yañca rattiṃ anupādisesāya nibbānadhātuyā parinibbāyati, yaṃ etasmiṃ antare bhāsati lapati niddisati. Sabbaṃ taṃ tatheva hoti no aññathā, tasmā ‘tathāgato’ti vuccati. Yathāvādī, cunda, tathāgato tathākārī, yathākārī tathāvādī. Iti yathāvādī tathākārī, yathākārī tathāvādī, tasmā ‘tathāgato’ti vuccati. Sadevake loke, cunda, samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato abhibhū anabhibhūto aññadatthudaso vasavattī, tasmā ‘tathāgato’ti vuccati.

Abyākataṭṭhānaṃ

189. “Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘kiṃ nu kho, āvuso, hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’ti? Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā – ‘abyākataṃ kho, āvuso, bhagavatā – “hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’”ti.

“Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘kiṃ panāvuso, na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’ti? Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā – ‘etampi kho, āvuso, bhagavatā abyākataṃ – “na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’”ti.

“Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘kiṃ panāvuso, hoti ca na ca hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’ti? Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā – ‘abyākataṃ kho etaṃ, āvuso, bhagavatā – “hoti ca na ca hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’”ti.

“Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘kiṃ panāvuso, neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’ti? Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā – ‘etampi kho, āvuso, bhagavatā abyākataṃ – “neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’”ti.

“Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘kasmā panetaṃ, āvuso, samaṇena gotamena abyākatan’ti? Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā – ‘na hetaṃ, āvuso, atthasaṃhitaṃ na dhammasaṃhitaṃ na ādibrahmacariyakaṃ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, tasmā taṃ bhagavatā abyākatan’ti.

Byākataṭṭhānaṃ

190. “Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘kiṃ panāvuso, samaṇena gotamena byākatan’ti? Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā – ‘idaṃ dukkhanti kho, āvuso, bhagavatā byākataṃ, ayaṃ dukkhasamudayoti kho, āvuso, bhagavatā byākataṃ, ayaṃ dukkhanirodhoti kho, āvuso, bhagavatā byākataṃ, ayaṃ dukkhanirodhagāminī paṭipadāti kho, āvuso, bhagavatā byākatan’ti.

“Ṭhānaṃ kho panetaṃ, cunda, vijjati, yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘kasmā panetaṃ, āvuso, samaṇena gotamena byākatan’ti? Evaṃvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā – ‘etañhi, āvuso, atthasaṃhitaṃ, etaṃ dhammasaṃhitaṃ, etaṃ ādibrahmacariyakaṃ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. Tasmā taṃ bhagavatā byākatan’ti.

Pubbantasahagatadiṭṭhinissayā

191. “Yepi te, cunda, pubbantasahagatā diṭṭhinissayā, tepi vo mayā byākatā, yathā te byākātabbā. Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā [tattha (syā. ka.)] byākarissāmi? Yepi te, cunda, aparantasahagatā diṭṭhinissayā, tepi vo mayā byākatā, yathā te byākātabbā. Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmi? Katame ca te, cunda, pubbantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā. (Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmi) [(yathā ca te na byākātabbā) sabbattha]? Santi kho, cunda, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘sassato attā ca loko ca, idameva saccaṃ moghamaññan’ti. Santi pana, cunda, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘asassato attā ca loko ca…pe… sassato ca asassato ca attā ca loko ca… neva sassato nāsassato attā ca loko ca… sayaṃkato attā ca loko ca… paraṃkato attā ca loko ca… sayaṃkato ca paraṃkato ca attā ca loko ca… asayaṃkāro aparaṃkāro adhiccasamuppanno attā ca loko ca, idameva saccaṃ moghamaññan’ti. Sassataṃ sukhadukkhaṃ… asassataṃ sukhadukkhaṃ… sassatañca asassatañca sukhadukkhaṃ… nevasassataṃ nāsassataṃ sukhadukkhaṃ… sayaṃkataṃ sukhadukkhaṃ… paraṃkataṃ sukhadukkhaṃ… sayaṃkatañca paraṃkatañca sukhadukkhaṃ… asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ, idameva saccaṃ moghamaññan’ti.

192. “Tatra, cunda, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘sassato attā ca loko ca, idameva saccaṃ moghamaññan’ti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘atthi nu kho idaṃ, āvuso, vuccati – “sassato attā ca loko cā”ti? Yañca kho te evamāhaṃsu – ‘idameva saccaṃ moghamaññan’ti. Taṃ tesaṃ nānujānāmi. Taṃ kissa hetu? Aññathāsaññinopi hettha, cunda, santeke sattā. Imāyapi kho ahaṃ, cunda, paññattiyā neva attanā samasamaṃ samanupassāmi kuto bhiyyo. Atha kho ahameva tattha bhiyyo yadidaṃ adhipaññatti.

193. “Tatra, cunda, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘asassato attā ca loko ca…pe… sassato ca asassato ca attā ca loko ca… nevasassato nāsassato attā ca loko ca… sayaṃkato attā ca loko ca… paraṃkato attā ca loko ca… sayaṃkato ca paraṃkato ca attā ca loko ca… asayaṃkāro aparaṃkāro adhiccasamuppanno attā ca loko ca… sassataṃ sukhadukkhaṃ… asassataṃ sukhadukkhaṃ… sassatañca asassatañca sukhadukkhaṃ… nevasassataṃ nāsassataṃ sukhadukkhaṃ… sayaṃkataṃ sukhadukkhaṃ… paraṃkataṃ sukhadukkhaṃ… sayaṃkatañca paraṃkatañca sukhadukkhaṃ… asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ, idameva saccaṃ moghamaññan’ti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘atthi nu kho idaṃ, āvuso, vuccati – “asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ sukhadukkhan’”ti? Yañca kho te evamāhaṃsu – ‘idameva saccaṃ moghamaññan’ti. Taṃ tesaṃ nānujānāmi. Taṃ kissa hetu? Aññathāsaññinopi hettha, cunda, santeke sattā. Imāyapi kho ahaṃ, cunda, paññattiyā neva attanā samasamaṃ samanupassāmi kuto bhiyyo. Atha kho ahameva tattha bhiyyo yadidaṃ adhipaññatti. Ime kho te, cunda, pubbantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā. Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmīti [byākarissāmīti (sī. ka.)]?

Aparantasahagatadiṭṭhinissayā

194. “Katame ca te, cunda, aparantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā. (Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmī) [( ) etthantare pāṭho sabbatthapi paripuṇṇo dissati]? Santi, cunda, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘rūpī attā hoti arogo paraṃ maraṇā, idameva saccaṃ moghamaññan’ti. Santi pana, cunda, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘arūpī attā hoti…pe… rūpī ca arūpī ca attā hoti… nevarūpī nārūpī attā hoti… saññī attā hoti… asaññī attā hoti… nevasaññīnāsaññī attā hoti… attā ucchijjati vinassati na hoti paraṃ maraṇā, idameva saccaṃ moghamaññan’ti. Tatra, cunda, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘rūpī attā hoti arogo paraṃ maraṇā, idameva saccaṃ moghamaññan’ti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘atthi nu kho idaṃ, āvuso, vuccati – “rūpī attā hoti arogo paraṃ maraṇā’”ti? Yañca kho te evamāhaṃsu – ‘idameva saccaṃ moghamaññan’ti. Taṃ tesaṃ nānujānāmi. Taṃ kissa hetu? Aññathāsaññinopi hettha, cunda, santeke sattā. Imāyapi kho ahaṃ, cunda, paññattiyā neva attanā samasamaṃ samanupassāmi kuto bhiyyo. Atha kho ahameva tattha bhiyyo yadidaṃ adhipaññatti.

195. “Tatra, cunda, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘arūpī attā hoti…pe… rūpī ca arūpī ca attā hoti… nevarūpīnārūpī attā hoti… saññī attā hoti… asaññī attā hoti… nevasaññīnāsaññī attā hoti… attā ucchijjati vinassati na hoti paraṃ maraṇā, idameva saccaṃ moghamaññan’ti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘atthi nu kho idaṃ, āvuso, vuccati – “attā ucchijjati vinassati na hoti paraṃ maraṇā’”ti? Yañca kho te, cunda, evamāhaṃsu – ‘idameva saccaṃ moghamaññan’ti. Taṃ tesaṃ nānujānāmi. Taṃ kissa hetu? Aññathāsaññinopi hettha, cunda, santeke sattā. Imāyapi kho ahaṃ, cunda, paññattiyā neva attanā samasamaṃ samanupassāmi, kuto bhiyyo. Atha kho ahameva tattha bhiyyo yadidaṃ adhipaññatti. Ime kho te, cunda, aparantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā. Yathā ca te na byākātabbā, kiṃ vo ahaṃ te tathā byākarissāmīti [byākarissāmīti (sī. ka.)]?

196. “Imesañca, cunda, pubbantasahagatānaṃ diṭṭhinissayānaṃ imesañca aparantasahagatānaṃ diṭṭhinissayānaṃ pahānāya samatikkamāya evaṃ mayā cattāro satipaṭṭhānā desitā paññattā. Katame cattāro? Idha, cunda, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Vedanāsu vedanānupassī…pe… citte cittānupassī… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Imesañca cunda, pubbantasahagatānaṃ diṭṭhinissayānaṃ imesañca aparantasahagatānaṃ diṭṭhinissayānaṃ pahānāya samatikkamāya. Evaṃ mayā ime cattāro satipaṭṭhānā desitā paññattā”ti.

197. Tena kho pana samayena āyasmā upavāṇo bhagavato piṭṭhito ṭhito hoti bhagavantaṃ bījayamāno. Atha kho āyasmā upavāṇo bhagavantaṃ etadavoca – “acchariyaṃ, bhante, abbhutaṃ, bhante! Pāsādiko vatāyaṃ, bhante, dhammapariyāyo; supāsādiko vatāyaṃ bhante, dhammapariyāyo, ko nāmāyaṃ bhante dhammapariyāyo”ti? “Tasmātiha tvaṃ, upavāṇa, imaṃ dhammapariyāyaṃ ‘pāsādiko’ tveva naṃ dhārehī”ti. Idamavoca bhagavā. Attamano āyasmā upavāṇo bhagavato bhāsitaṃ abhinandīti.

Pāsādikasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

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二九 清净经

我是这样听说的。

一 那时，世尊与释迦族人暂时住在缅祇若人的芒果园中的楼阁里。那时，尼干子在帕瓦城刚刚去世。他去世后，尼干子教派就分裂成两派，生起争论、争吵、争斗，互相用尖锐的语言攻击，住于此状。他们说：“你不知道这个法和律，我知道这个法和律；你怎么能知道这个法和律呢？”“你是错误地修行，我是正确地修行。”“我的话符合道理，你的话不符合道理。”“该先说的你后说，该后说的你先说。”“你的言论颠三倒四，没有经过深思熟虑。”“你的论点已被驳倒。”“如果可以的话，放弃你自己的论点，让你自己解脱出来！”尼干子的徒众中，弥漫着杀戮的想法。尼干子的在家白衣弟子们，也对尼干子教派生起了厌恶、反感、反对的情绪，其状态，就像那宣说不当、教导不明、不能引导［至出离］、不能达到寂静、不是由正等觉者所宣说的法和律，又像那破败的塔庙，不能作为依靠之处。

二 这时，沙弥周那在帕瓦城过完雨安居后，［他］前往舍弥村，去到具寿阿难的住处，到了之后，礼拜具寿阿难，然后在一旁坐下。坐在一旁的沙弥周那对具寿阿难说：

“尊者！尼干子如今在帕瓦城去世了，他去世后，尼干子教派分裂成两派……又像那破败的塔庙，不能作为依靠之处。”

听了这话，具寿阿难对沙弥周那这样说：“友，周那！这消息值得去禀告世尊。友，周那！我们去世尊那里吧，到了之后，把这件事禀告世尊。”

沙弥周那回答具寿阿难：“是的，尊者。”

三 于是，具寿阿难和沙弥周那一起去到世尊的住处，到了之后，礼拜世尊，然后在一旁坐下。坐在一旁的具寿阿难这样对世尊说：

“世尊！这位沙弥周那这样说：‘尼干子如今在帕瓦城去世了，他去世后，尼干子教派分裂成两派……像那破败的塔庙，不能作为依靠之处。’”

［世尊说：］“周那！确实如此，这是宣说不当、教导不明、不能引导［至出离］、不能达到寂静、不是由正等觉者所宣说的法和律。

四 周那！在这里，世间有导师但不是正等觉者。法宣说不当，教导不明，不能引导［至出离］，不能达到寂静，不是由正等觉者所宣说的。而且他的弟子在这［恶］法中，不随法而行地安住，不正确地行持，不随法行，偏离了那法。如果有人去对他们这样说：‘朋友！这是你的善得，这是你的善利。你的老师不是正等觉者，法宣说不当，教导不明，不能引导［至出离］，不能达到寂静，不是由正等觉者所宣说的。而且你对于那法，不随法而行地安住，不正确地行持，不随法行，偏离了那法。’周那！像这样，那位老师在这里受到指责，那法在这里受到指责，而那位弟子在这里却受到这样的称赞。周那！如果有人对这样的弟子说：‘尊者！请按照你老师所教导和制定的法去修行吧！’那么，劝导的人，被劝导的人，以及听从劝导而如实奉行的人，所有这些人都会产生很多不善的业。为什么呢？无论如何，周那！这个法和律，是宣说不当，教导不明，不能引导［至出离］，不能达到寂静，不是由正等觉者所宣说的。

五 再者，周那！在这里，世间有导师但不是正等觉者，法宣说不当，教导不明，不能引导［至出离］，不能达到寂静，不是由正等觉者所宣说的。而且他的弟子在这［恶］法中，随法而行地安住，正确地行持，随法行，实践那法。有人对他这样说：‘朋友！这不是你的善得，这不是你的利益；你的老师不是正等觉者，法宣说不当，教导不明，不能引导［至出离］，不能达到寂静，不是由正等觉者所宣说的。而且你对于那［恶］法，随法而行地安住，正确地行持，随法行，实践那法。’像这样，周那！在这里那位老师受到指责，那法受到指责，那位弟子也同样受到指责。周那！如果有人对这样的弟子说：‘尊者！趋向正理的人，将会成就正理。’那么，称赞的人，被称赞的人，以及因被称赞而更加努力精进的人，所有这些人都会产生很多不善的业。为什么呢？无论如何，周那！这个法和律，是宣说不当，教导不明，不能引导［至出离］，不能达到寂静，不是由正等觉者所宣说的。

六 再者，周那！在这里，世间有导师是正等觉者。法是善说、妙说，能引导［至出离］，能达到寂静，是由正等觉者所宣说的。而且他的弟子在那［善］法中，不随法而行地安住，不正确地行持，不随法行，偏离了那法。有人对他这样说：‘朋友！这不是你的善得，不是你的善利。你的老师是正等觉者，法是善说、妙说，能引导［至出离］，能达到寂静，是由正等觉者所宣说的。而且你对于那［善］法，不随法而行地安住，不正确地行持，不随法行，偏离了那法。’像这样，周那！在这里，老师受到称赞，在这里，法受到称赞，而弟子在这里却受到指责。周那！如果有人对这样的弟子说：‘尊者！请按照你老师所教导和制定的法去修行吧。’那么，劝导的人，被劝导的人，以及听从劝导而如实奉行的人，所有这些人都会产生善的业。为什么呢？无论如何，周那！这个法是善说、妙说，能引导［至出离］，能达到寂静，是由正等觉者所宣说的。

七 再者，周那！世间有导师是正等觉者。法是善说、妙说，能引导［至出离］，能达到寂静，是由正等觉者所宣说的。而且在那［善］法中的弟子，随法而行地安住，正确地行持，随法行，实践那法。有人对他这样说：‘朋友！这是你的善得，这是你的利益。你的老师是应供、正等觉者。法是善说、妙说，能引导［至出离］，能达到寂静，是由正等觉者所宣说的。而且你对于那法，随法而行地安住，正确地行持，随法行，实践那法。’像这样，周那！老师在这里受到称赞，法在这里受到称赞，弟子在这里也受到称赞。周那！如果有人对这样的弟子说：‘尊者趋向正理的人，将会成就正理。’那么，称赞的人，被称赞的人，以及因被称赞而更加努力精进的人，他们会产生更多的福德。为什么呢？无论如何，周那！这个法和律，是善说、妙说，能引导［至出离］，能达到寂静，是由正等觉者所宣说的。

八 再者，周那！在这里，导师是应供、正等觉者出现在世间。而且法是善说、妙说，能引导［至出离］，能达到寂静，是由正等觉者所宣说的。然而，他的弟子们对妙法尚未完全理解，未能成就纯粹圆满的梵行，未能明了（法的）所有义理和表达，未能展现具有神变奇迹的梵行，也未能向天人善巧地阐释。这时他们的导师去世了。周那！这样的导师去世时，弟子们会有忧愁苦恼。为什么呢？（他们会想：）‘我们的导师是应供、正等觉者出现在世间，法是善说、妙说，能引导［至出离］，能达到寂静，是由正等觉者所宣说的。然而，我们对妙法尚未完全理解，未能成就纯粹圆满的梵行，未能明了（法的）所有义理和表达，未能展现具有神变奇迹的梵行，也未能向天人善巧地阐释。现在我们的导师去世了。’周那！这样的导师去世时，弟子们会有忧愁苦恼。

九 再者，周那！在这里，导师是应供、正等觉者出现在世间。法是善说、妙说，能引导［至出离］，能达到寂静，是由正等觉者所宣说的。而且他的弟子们对妙法已经完全理解，并且成就了纯粹圆满的梵行，已经明了（法的）所有义理和表达，展现了具有神变奇迹的梵行，能够向天人善巧地阐释。这时他们的导师去世了。周那！这样的导师去世时，弟子们没有忧愁苦恼。为什么呢？（他们会想：）‘我们的导师是应供、正等觉者出现在世间。法是善说、妙说，能引导［至出离］，能达到寂静，是由正等觉者所宣说的。而且我们对妙法已经完全理解，成就了纯粹圆满的梵行，已经明了（法的）所有义理和表达，展现了具有神变奇迹的梵行，能够向天人善巧地阐释。现在我们的导师去世了。’周那！这样的导师去世时，弟子们没有忧愁苦恼。

一 周那！如果具备这些条件的梵行，但导师虽然年高德劭，出家修行已久，已达晚年老境，却还不是长老；像这样，那梵行就因缺少这个条件而未圆满成就。然而，周那！如果具备这些条件的梵行，并且导师是年高德劭，出家修行已久，已达晚年老境的长老，像这样，那梵行就因具备这个条件而圆满成就。

一一 周那！如果具备这些条件的梵行，并且导师是年高德劭，出家修行已久，已达晚年老境的长老。然而他的长老弟子比丘，不是通达者、善学者、无畏者、已达安稳（涅槃）者，实在不能够宣示妙法；不能以正法制伏已生起的外道邪论，不能够宣说具有神变奇迹的法，像这样，这梵行就因缺少这个条件而未圆满成就。

一二 再者，周那！如果具备这些条件的梵行；并且导师是年高德劭，出家修行已久，已达晚年老境的长老；而他的长老弟子比丘［已达……］……乃至……

他的中年弟子比丘（未达……）……乃至……

他的中年弟子比丘（已达……）……乃至……

他的新学弟子比丘（未达……）……乃至……

他的新学弟子比丘（已达……）……乃至……

他的长老弟子比丘尼（未达……）……乃至……

他的长老弟子比丘尼（已达……）……乃至……

他的中年弟子比丘尼（未达……）……乃至……

他的中年弟子比丘尼（已达……）……乃至……

他的新学弟子比丘尼（未达……）……乃至……

他的新学弟子比丘尼（已达……）……乃至……

他的优婆塞（男居士）白衣在家弟子之修行梵行者（……不能……）……乃至……

他的优婆塞（男居士）白衣在家弟子之修行梵行者（……能……）……乃至……

他的优婆塞（男居士）白衣在家弟子之享受欲乐者（……不能……）……乃至……

他的优婆塞（男居士）白衣在家弟子之享受欲乐者（……能……）……乃至……

他的优婆夷（女居士）白衣在家弟子之修行梵行者（……不能……）……乃至……

他的优婆夷（女居士）白衣在家弟子之修行梵行者（……能……）……乃至……

他的优婆夷（女居士）白衣在家弟子之享受欲乐者（……不能……）……乃至……

他的优婆夷（女居士）白衣在家弟子之享受欲乐者（……能……）……乃至……

然而，他的梵行，不兴盛、不富饶、不广传、不为大众所知……然而，他的梵行，兴盛、富饶、广传、为大众所知……在天人之中善为宣说；但未达到最高的利养和名誉。像这样，这梵行就因缺少这个条件而未圆满成就。

一三 再者，周那！如果具备这些条件的梵行，导师是年高德劭，出家修行已久，已达晚年老境的长老，并且他的长老弟子比丘是通达者、善学者……乃至……宣说具有神变奇迹的妙法，

并且他的中年弟子比丘……

并且他的新学弟子比丘……

并且他的长老弟子比丘尼……

并且他的中年弟子比丘尼……

l 并且他的新学弟子比丘尼……

并且他的优婆塞（男居士）白衣在家弟子之修行梵行者……

并且他的优婆塞（男居士）白衣在家弟子之享受欲乐者……

并且他的优婆夷（女居士）白衣在家弟子之修行梵行者……

并且他的优婆夷（女居士）白衣在家弟子之享受欲乐者……

并且他的梵行兴盛、富饶、广传、为大众所知，乃至在天人之中善为宣说，达到最高的利养和名誉。像这样，这梵行就因具备这些条件而圆满成就。

一四 然而，周那！我现在是应供、正等觉者，作为世间的导师而出现；并且法是善说、妙说，能引导［至出离］，能达到寂静，是由正等觉者所宣说的。而且我的弟子们对妙法已经完全理解，成就了纯粹圆满的梵行，已经明了（法的）所有义理和表达，展现了具有神变奇迹的梵行，能够向天人善巧地阐释。周那！我现在是长老、耆宿，出家修行已久，已达晚年老境的导师。

一五 再者，周那！我现在有通达者、善学者、无畏者、已达安稳（涅槃）的长老弟子比丘，确实能够宣说妙法，若有外道邪论生起，能以正法制伏它，制伏之后宣说具有神变奇迹的法。然而，周那！我现在有……中年弟子比丘。又，周那！

我现在有……新学弟子比丘。又，周那！

我现在有……长老弟子比丘尼。又，周那！

我现在有……中年弟子比丘尼。又，周那！

我现在有……新学弟子比丘尼。又，周那！

我现在有……优婆塞（男居士）白衣在家弟子之修行梵行者。又，周那！

我现在有……优婆塞（男居士）白衣在家弟子之享受欲乐者。又，周那！

我现在有……优婆夷（女居士）白衣在家弟子之修行梵行者。又，周那！

我现在有……优婆夷（女居士）白衣在家弟子之享受欲乐者。又，周那！我的梵行，兴盛、富饶、广传、为大众所知，乃至善说于天人之中。

一六 然而，周那！现在虽然有许多导师出现在世间，但我未曾见到任何其他一位导师，像我这样获得最高的利养和名誉。周那！而且现在虽然有僧团或宗派团体出现在世间，周那！我未曾见到任何其他一个僧团，像我这个比丘僧团这样获得最高的利养和名誉。周那！凡是正确地评价时，应该说：‘具足一切相状、圆满一切相状，无缺无余、善巧宣说、纯一圆满的梵行，已经被清晰地阐明了。’这就是正确的评价：‘具足一切相状……乃至……已经被清晰地阐明了。’周那！郁陀迦·罗摩子曾说过这样的话：‘看见却没看见。’什么是看见却没看见呢？看见那磨得锋利的剃刀的刀面，却没有看见它的刀刃。周那！这就叫做：‘看见却没看见。’周那！郁陀迦·罗摩子所说的这句话，是低劣的、凡俗的、非神圣的、与（解脱）利益不相关的，只是就剃刀的刀刃而言。周那！如果正确地评价时，说：‘看见却没看见。’应当正确地这样说：‘看见却没看见。’什么是看见却没看见呢？（有人看到）像这样具足一切相状、圆满一切相状、无缺无余、善巧宣说、纯一圆满的梵行，已经被清晰地阐明了。他确实看见了这个。但他如果想：‘这里面有些东西应该去掉，这样它会更清净。’他这样想时，就是没有看见（其圆满性）。如果他想：‘这里面应该增加些东西，这样它会更圆满[或：更清净]。’他这样想时，就是没有看见（其圆满性）。周那！这就叫做：‘看见却没看见。’然而，周那！正确地评价时，应说：‘具足一切相状……乃至……的梵行，已经被清晰地阐明了。’这正确的评价应当是：‘具足一切相状、圆满一切相状、无缺无余、善巧宣说、纯一圆满的梵行，已经被清晰地阐明了。’

一七 周那！因此，对于我以亲证的智慧所教导你们的法，你们所有人都应该聚集在一起，和合地，将意义与意义、文句与文句相对照，共同诵习，不应争论。这样，这梵行才能长久住世，这才能为了许多人的利益，为了许多人的安乐，为了慈悯世间，为了天神的义利、利益和安乐。周那！是哪些我以亲证的智慧所教导的法，需要你们所有人聚集在一起，和合地，将意义与意义、文句与文句相对照，共同诵习，不应争论，从而使这梵行能够长久住世，为了许多人的利益，为了许多人的安乐，为了慈悯世间，为了天神的义利、利益和安乐呢？那就是：四念住、四正勤、四神足、五根、五力、七觉支、八圣道。周那！这些就是我以亲证的智慧所教导的法。你们所有人都应该聚集在一起，和合地，将意义与意义、文句与文句相对照，共同诵习，不应争论。这样，这梵行才能长久住世，这才能为了许多人的利益，为了许多人的安乐，为了慈悯世间，为了天神的义利、利益和安乐。

一八 周那！你们应当在和合、喜悦、不争论中修学。如果有其他的同梵行者在僧团中说法，你们如果判断：‘这位具寿对义理确实理解错误，对文句也确实表达错误’，那么，不应该赞同，也不应该反对。在不赞同、不反对之后，你们应该这样对他说：‘朋友！对于这个义理，是用这些文句表达呢？还是用那些文句表达？哪一种更恰当呢？对于这些文句，是这个意思呢？还是那个意思？哪一个更恰当呢？’如果他这样回答：‘朋友！对于这个义理，用这些文句才更恰当；对于这些文句，是这个意思才更恰当。’那么，不应该轻视他，也不应该否定他。在不轻视、不否定之后，就应该仔细地、善巧地向他解释清楚那个义理和那些文句的正确理解。

一九 再者，周那！如果有同梵行者在僧团中说法，你们如果判断：‘这位具寿对义理确实理解错误，但对文句的表达是正确的’，那么，不应该赞同，也不应该反对；在不赞同、不反对之后，你们应该这样对他说：‘朋友！对于这些文句，是这个意思呢？还是那个意思？哪一个更恰当呢？’如果他这样回答：‘朋友！对于这些文句，是这个意思才更恰当。’那么，不应该轻视他，也不应该否定他；在不轻视、不否定之后，就应该仔细地、善巧地向他解释清楚那个义理的正确理解。

二 再者，周那！如果有同梵行者在僧团中说法，你们如果判断：‘这位具寿对义理确实理解正确，但对文句的表达是错误的’，那么，不应该赞同，也不应该反对；在不赞同、不反对之后，你们应该这样对他说：‘朋友！对于这个义理，是用这些文句表达呢？还是用那些文句表达？哪一种更恰当呢？’如果他这样回答：‘朋友！对于这个义理，这些文句比那些更恰当。’那么，不应该轻视他，也不应该否定他；在不轻视、不否定之后，就应该仔细地、善巧地向他解释清楚那些文句的正确表达。

二一 再者，周那！如果有同梵行者在僧团中说法，你们如果判断：‘这位具寿正确地理解了义理，也正确地表达了文句’，那么，应该说：‘善哉！’并且赞同、随喜。在对他说：‘善哉！’并赞同、随喜之后，应该这样对他说：‘朋友！我们能见到像具寿这样通达义理、通达文句的同梵行者，真是我们的利益，我们的善得啊！’

二二 周那！我教导你们法，不仅仅是为了防护此生的烦恼（漏）；周那！我教导你们法，也不仅仅是为了断除来世的烦恼（漏）；周那！我教导你们法，是为了既防护此生的烦恼，也断除来世的烦恼。因此，周那！我为你们所允许的衣物，足够你们用来抵御寒冷、抵御炎热，抵御虻、蚊、风、热、爬虫的叮咬接触，以及仅仅是为了遮蔽羞处。我为你们所允许的饮食（钵食），足够你们用来维持这个身体的存续，维持生命，止息（饥饿的）恼害，资助梵行的修习，（并思惟：）‘这样，我将去除旧的感受（饥饿），不让新的感受（过饱）生起，我的生命旅程将得以维持，无有过失，并且安稳地居住。’我为你们所允许的住所（卧坐具），足够你们用来抵御寒冷、抵御炎热，抵御虻、蚊、风、热、爬虫的叮咬接触，以及仅仅是为了排除气候带来的困扰，获得独处静坐的乐趣。我为你们所允许的病缘、医药、资具，足够你们用来对抗已生起的、使身体衰弱的病痛感受，达到无病苦的最佳状态。

二三 再者，周那！有这种情况：其他教派的游方僧可能会这样说：‘释迦子沙门们沉溺于追求感官享乐而生活。’周那！当其他教派的游方僧这样说时，你们应该这样回答他们：‘朋友！什么是所谓的追求感官享乐呢？追求感官享乐的方式有很多种，各种各样。’周那！有四种追求感官享乐的方式，它们是低劣的、凡俗的、非神圣的、与（解脱）利益不相关的，不能导向厌离，不能导向离欲，不能导向灭尽，不能导向寂静，不能导向胜智，不能导向正觉，不能导向涅槃。是哪四种呢？周那！在这里，某个愚痴的人，通过不断杀害生命来使自己快乐、满足。这是第一种追求感官享乐的方式。再者，周那！在这里，有人通过不断拿取未给予之物（偷盗）来使自己快乐、满足。这是第二种追求感官享乐的方式。再者，周那！在这里，有人通过不断说谎来使自己快乐、满足。这是第三种追求感官享乐的方式。再者，周那！在这里，有人完全沉浸、具足于五种感官欲乐（色、声、香、味、触）并加以享受。这是第四种追求感官享乐的方式。周那！这四种追求感官享乐的方式，是低劣的、凡俗的、非神圣的、与（解脱）利益不相关的，不能导向厌离，不能导向离欲，不能导向灭尽，不能导向寂静，不能导向胜智，不能导向正觉，不能导向涅槃。

二四 再者，有这种情况：其他教派的游方僧可能会这样说：‘释迦子沙门们沉溺于这四种追求感官享乐的方式而生活！’你们应该回答他们：‘不，不是这样的！’他们这样说是用不正确的话、不真实的话、毫无根据的话在诽谤你们。周那！有四种追求安乐的方式，它们完全导向厌离，导向离欲，导向灭尽，导向寂静，导向胜智，导向正觉，导向涅槃。是哪四种呢？周那！在这里，比丘远离了欲乐，远离了不善法，有寻有伺，体验着由远离产生的喜和乐，进入并安住于初禅。这是第一种追求安乐的方式。再者，周那！比丘平息了寻和伺……（省略内部宁静等描述）……进入并安住于第二禅。这是第二种追求安乐的方式。再者，周那！比丘舍离了喜……（省略舍、念、正知、乐等描述）……进入并安住于第三禅。这是第三种追求安乐的方式。再者，周那！比丘舍断了乐，舍断了苦……（省略不苦不乐舍念清净等描述）……进入并安住于第四禅。这是第四种追求安乐的方式。周那！这四种追求安乐的方式，完全导向厌离，导向离欲，导向灭尽，导向寂静，导向胜智，导向正觉，导向涅槃。

再者，周那！有这种情况，其他教派的游方僧可能会这样说：‘释迦子沙门们专注于这四种追求安乐的方式而生活？’你们应该回答他们：‘是的！’他们这样说是用正确的话语，不是用不真实、毫无根据的话诽谤。

二五 再者，周那！有这种情况，其他教派的游方僧可能会这样说：‘那么，朋友！专注于这四种追求安乐的方式而生活的人，可以期待什么样的结果、什么样的利益呢？’当其他教派的游方僧这样说时，你们应该这样回答他们：‘朋友！专注于这四种追求安乐的方式而生活的人，可以期待四种结果、四种利益。是哪四种呢？朋友！在这里，比丘因彻底断除了（身见、戒禁取、疑）三种结缚，成为预流者（Sotāpanna），不堕恶道，决定趣向正觉。这是第一个结果，第一个利益。再者，朋友！比丘因彻底断除了三种结缚，并减轻了贪、嗔、痴，成为一来者（Sakadāgāmī），只需再来此世间一次，就能终结痛苦。这是第二个结果，第二个利益。再者，朋友！比丘因彻底断除了（欲贪、嗔恚、色贪、无色贪、我慢）五种下分结缚，成为化生者（在净居天中），在那里证得究竟涅槃，成为不还者（Anāgāmī），不再从此世间返回。这是第三个结果，第三个利益。再者，朋友！比丘因灭尽了所有烦恼（漏），证得了无漏的心解脱和慧解脱，就在此生中，自己亲证、实现并安住于其中，成为阿罗汉。这是第四个结果，第四个利益。朋友！专注于这四种追求安乐的方式而生活的人，可以期待这四种结果、四种利益。’

二六 再者，周那！有这种情况，其他教派的游方僧可能会这样说：‘释迦子沙门们活在不稳固的法中。’周那！当其他教派的游方僧这样说时，你们应该这样回答他们：‘朋友！那位了知者、彻见者、阿罗汉、正等觉者、世尊，为弟子们宣说和制定的法，是终生不可逾越的。朋友！就像城门柱或铁柱，根基深厚，稳固地埋藏，不动摇、不摇晃。朋友！同样地，那位了知者、彻见者、阿罗汉、正等觉者、世尊，为弟子们宣说和制定的法，是终生不可逾越的。朋友！那位比丘是阿罗汉，诸漏已尽，梵行已立，所作已办，已卸重担，已得己利，存在（轮回）的结缚已尽，通过正智而解脱，他不可能去做九件事情。朋友！漏尽的比丘，不可能故意夺取生物的生命；漏尽的比丘，不可能以偷盗之心拿取未给予之物；漏尽的比丘，不可能行淫欲之事；漏尽的比丘，不可能故意说妄语；漏尽的比丘，不可能像以前在家时那样储存和享用欲乐；漏尽的比丘，不可能因贪欲而行事（趣向贪欲）；漏尽的比丘，不可能因嗔恨而行事（趣向嗔恨）；漏尽的比丘，不可能因愚痴而行事（趣向愚痴）；漏尽的比丘，不可能因恐惧而行事（趣向恐惧）。朋友！那位比丘是阿罗汉，诸漏已尽，梵行已立，所作已办，已卸重担，已得己利，存在（轮回）的结缚已尽，通过正智而解脱，他不可能去做这九件事情。’

二七 再者，周那！有这种情况，其他教派的游方僧可能会这样说：‘沙门乔达摩宣称对过去有无穷无尽的智见；但却不宣称对未来有无穷无尽的智见，这到底是怎么回事？这究竟是怎么回事呢？’那些其他教派的游方僧，以他们自己的那种（有限的）智见，认为（如来）也应该宣称（对未来）拥有那种（有限的）智见；这就像愚者的无知一样。周那！对于过去，如来具有随念过去宿世的智慧；他想回忆多少，就能回忆起多少。而对于未来，如来生起了基于菩提的智慧，知道：‘这是最后一生，从此不再有轮回了。’

二八 周那！对于过去发生的事，如果是虚假的、不真实的、与（解脱）利益不相关的，如来不说。周那！对于过去发生的事，如果是真实的、正确的，但与（解脱）利益不相关的，如来也不说。周那！对于过去发生的事，如果是真实的、正确的、并且与（解脱）利益相关的，如来知道时机，会回答关于它的问题。周那！对于未来将要发生的事，如果是虚假的、不真实的、与（解脱）利益不相关的，如来不说……（省略）……知道时机回答关于它的问题。周那！对于现在正在发生的事，如果是虚假的、不真实的、与（解脱）利益不相关的，如来不说。周那！对于现在正在发生的事，如果是真实的、正确的，但与（解脱）利益不相关的，如来也不说。周那！对于现在正在发生的事，如果是真实的、正确的、并且与（解脱）利益相关的，如来知道时机，会回答关于它的问题。像这样，周那！对于过去、未来、现在的法，如来是适时语者、实语者、义语者、法语者、律语者，因此被称为‘如来’（Tathāgata）。

二九 周那！对于包含天神、魔罗、梵天在内的世界，以及沙门、婆罗门、人类、天神在内的众生，他们所看见的、听到的、感觉到的、认识到的、获得的、寻求的、心中思量的这一切，如来都已经完全证悟了，因此被称为‘如来’。周那！如来在某个夜晚证得了无上正等正觉，在某个夜晚趋入无余涅槃界而般涅槃，在这两个时间点之间，他所说的、所讲的、所开示的一切，都是真实如此，绝无其他，因此被称为‘如来’。周那！如来怎么说就怎么做，怎么做就怎么说。因为言行一致，行如所言，言如所行，因此被称为‘如来’。周那！在包含天神、魔罗、梵天在内的世界，以及沙门、婆罗门、人类、天神在内的众生中，如来是征服一切者，不被任何事物所征服，是洞见一切者，是自在掌控者，因此被称为‘如来’。

三 再者，周那！有这种情况，其他教派的游方僧可能会这样说：‘朋友！如来死后存在吗？唯有此是真实，其他是虚假的吗？’周那！当其他教派的游方僧这样问时，你们应该这样回答他们：‘朋友！世尊没有解说：“如来死后存在，唯有此是真实，其他是虚假的。”’

再者，周那！有这种情况，其他教派的游方僧可能会这样说：‘那么，朋友！如来死后不存在吗？唯有此是真实，其他是虚假的吗？’周那！当其他教派的游方僧这样说时，你们应该这样回答他们：‘朋友！世尊也没有解说：“如来死后不存在，唯有此是真实，其他是虚假的。”’

再者，周那！有这种情况，其他教派的游方僧可能会这样说：‘那么，朋友！如来死后既存在又不存在吗？……乃至……如来死后既非存在又非不存在吗？唯有此是真实，其他是虚假的吗？’周那！当其他教派的游方僧这样说时，你们应该这样回答他们：‘朋友！世尊没有解说：“如来死后既非存在，又非不存在，唯有此是真实，其他是虚假的。”’

三一 再者，周那！有这种情况，其他教派的游方僧可能会这样说：‘为什么沙门乔达摩不作解说呢？’周那！当其他教派的游方僧这样说时，你们应该这样回答他们：‘朋友！因为这（关于如来死后状态的讨论）与（解脱）利益不相关，与法不相关，不是梵行的开端，不能导向厌离，不能导向离贪，不能导向灭尽，不能导向寂静，不能导向胜智，不能导向正觉，不能导向涅槃。所以世尊不作解说。’

三二 再者，周那！有这种情况，其他教派的游方僧可能会这样说：‘那么，朋友！沙门乔达摩解说了什么呢？’周那！当其他教派的游方僧这样说时，你们应该这样回答他们：‘朋友！世尊解说了：“这是苦。”朋友！世尊解说了：“这是苦的集起。”朋友！世尊解说了：“这是苦的灭尽。”朋友！世尊解说了：“这是导向苦灭尽的道路。”’

三三 再者，周那！有这种情况，其他教派的游方僧可能会这样说：‘朋友！沙门乔达摩为什么解说这些呢？’周那！当其他教派的游方僧这样说时，你们应该这样回答他们：‘朋友！因为这（四圣谛）确实与（解脱）利益相关，与法相关，是梵行的开端，完全导向厌离、离贪、灭尽、寂静、胜智、正觉、涅槃。所以世尊宣说这些。’

三四 周那！凡是那些与过去相关的见解所依（即关于过去世的常见、断见等），那些我应该为你们解说的，我已经解说了。而那些我不应该为你们解说的，我怎么会解说呢？周那！凡是那些与未来相关的见解所依（即关于未来世的常见、断见等），那些我应该为你们解说的，我已经解说了；而那些我不应该为你们解说的，我怎么会解说呢？

周那！哪些是与过去相关的见解所依，是我应该为你们解说的呢？

周那！有些沙门、婆罗门持有这样的言论和见解：‘我和世间是永恒的。唯有此是真实，其他是虚假的。’

再者，周那！有些沙门、婆罗门持有这样的言论和见解：

‘我和世间是无常的……乃至……

我和世间是既永恒又无常的……乃至……

我和世间是既非永恒又非无常的……乃至……

我和世间是自己创造的……乃至……

我和世间是他人创造的……乃至……

我和世间是既自己创造又他人创造的……乃至……

我和世间既非自己创造又非他人创造，是偶然发生的。唯有此是真实，其他是虚假的。’

‘乐与苦是永恒的。

乐与苦是无常的。

乐与苦是既永恒又无常的。

乐与苦是既非永恒又非无常的。

乐与苦是自己造成的。

乐与苦是他人造成的。

乐与苦是既自己造成又他人造成的。

乐与苦既非自己造成又非他人造成，是偶然发生的。唯有此是真实，其他是虚假的。’

三五 于是，周那！对于那些持有‘我和世间是永恒的，唯有此是真实，其他是虚假的’这种言论和见解的沙门、婆罗门，我去到他们那里，这样问：‘朋友！你们说我和世间是永恒的，这是事实吗？’对于他们所说的‘唯有此是真实，其他是虚假的’，我不认可。为什么呢？周那！因为世间还有持其他不同想法的有情。周那！在这种设定（指常见）中，我甚至看不到有谁的智慧与我相等，更何况有谁能超越我呢？实际上，关于此事，我拥有更高的智慧（知道这是不究竟的）。

三六 周那！对于那些持有以下言论和见解的沙门、婆罗门：

‘我和世间是无常的。

我和世间是既永恒又无常的。

我和世间是既非永恒又非无常的。

我和世间是自己创造的。

我和世间是他人创造的。

我和世间是既自己创造又他人创造的。

我和世间既非自己创造又非他人创造，是偶然发生的。

l 乐与苦是永恒的。

乐与苦是无常的。

乐与苦是既永恒又无常的。

乐与苦是既非永恒又非无常的。

乐与苦是自己造成的。

乐与苦是他人造成的。

乐与苦是既自己造成又他人造成的。

乐与苦既非自己造成又非他人造成，是偶然发生的。唯有此是真实，其他是虚假的。’

我去到他们那里，这样问：‘朋友！你们说乐与苦既非自己造成又非他人造成，是偶然发生的，这是事实吗？’对于他们所说的：‘唯有此是真实，其他是虚假的。’此，我不认可。为什么呢？周那！因为世间还有持其他不同想法的有情。在这种设定（指关于苦乐起源的各种见解）中，我甚至看不到有谁的智慧与我相等，更何况有谁能超越我呢？实际上，关于此事，我拥有更高的智慧（知道这些是不究竟的）。于是，周那！凡是那些与过去相关的见解所依，那些我应该为你们解说的，我已经解说了；而那些我不应该为你们解说的，我怎么会解说呢？

三七 周那！凡是那些与未来相关的见解所依（即关于死后状态的各种见解），那些我应该为你们解说的，我已经解说了；而那些我不应该为你们解说的，我怎么会解说呢？

周那！有些沙门、婆罗门持有这样的言论和见解：‘我死后是有色身、健康的，唯有此是真实，其他是虚假的。’

再者，周那！有些沙门、婆罗门持有这样的言论和见解：

‘我（死后）是无色身的……

我（死后）是既有色身又无色身的……

我（死后）是既非有色身又非无色身的……

我（死后）是有想的……

我（死后）是无想的……

我（死后）是既非有想又非无想的……

我死后将断灭、消失、不复存在，唯有此是真实，其他是虚假的。’

三八 于是，周那！对于那些持有‘我死后是有色身、健康的，唯有此是真实，其他是虚假的’这种言论和见解的沙门、婆罗门，我去到他们那里，这样问：‘朋友！你们说我死后是有色身、健康的，这是事实吗？’对于他们所说的：‘唯有此是真实，其他是虚假的。’此，我不认可。为什么呢？周那！（因为这种见解并非究竟解脱）我甚至看不到有谁的智慧与我相等，更何况有谁能超越我呢？而且，周那！关于此事，我拥有更高的智慧（知道这是不究竟的），即我是最殊胜的。

三九 在此，周那！对于那些持有以下言论和见解的沙门、婆罗门：

‘我（死后）是无色身的……乃至……

我（死后）是既有色身又无色身的……乃至……

我（死后）是既非有色身又非无色身的……乃至……

我（死后）是有想的……

我（死后）是无想的……

我（死后）是既非有想又非无想的……

我死后将断灭、消失、不复存在，唯有此是真实，其他是虚假的。’

我去到他们那里，这样问：‘朋友！你们说我死后将断灭、消失、不复存在，这是事实吗？’周那！对于他们所说的：‘唯有此是真实，其他是虚假的。’此，我不认可。为什么呢？周那！因为世间还有持其他不同想法的有情。周那！在这种设定（指断灭见等）中，我甚至看不到有谁的智慧与我相等，更何况有谁能超越我呢？而且，关于此事，我拥有更高的智慧（知道这是不究竟的），即我是最殊胜的。周那！凡是那些与未来相关的见解所依，那些我应该为你们解说的，我已经解说了；而那些我不应该为你们解说的，我怎么会解说呢？

四 周那！为了舍弃这些与过去相关的见解所依，以及这些与未来相关的见解所依，为了超越它们，我如此教导和制定了四念住。是哪四种呢？周那！在这里，比丘于身随观身而住，热忱、正知、具念，调伏世间的贪欲和忧恼。于受随观受……于心随观心……于法随观法而住，热忱、正知、具念，调伏世间的贪欲和忧恼。周那！为了舍弃这些与过去相关的见解所依，以及这些与未来相关的见解所依，为了超越它们，我如此教导和制定了这四念住。

四一 那时，具寿优波摩那站在世尊身后，用扇子为世尊扇风。于是，具寿优波摩那对世尊这样说：

“稀有啊！世尊！未曾有过啊！世尊！世尊！这个法门（教导）实在是令人心生净信啊！世尊！这个法门实在是极其令人心生净信啊！世尊！这个法门应该叫什么名字呢？”

“既然如此，优波摩那！你就将这个法门称为‘令人净信（Pāsādika）经’并受持它吧。”

世尊说完这番话，具寿优波摩那听闻世尊所说，心生欢喜，信受奉行。

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.13 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【1】Dīghanikāya 长部经典 (DN 1-34, 1360)/《3》Pāthikavaggapāḷi 波梨品 (DN 24-34, 1-360)”

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【经名】 7. Lakkhaṇasutta 三十二相经 (DN 30, 198-241)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Lakkhaṇasuttaṃ

Dvattiṃsamahāpurisalakkhaṇāni

198. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhaddante”ti [bhadanteti (sī. syā. pī.)] te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

199. “Dvattiṃsimāni, bhikkhave, mahāpurisassa mahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā. Sace agāraṃ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassimāni satta ratanāni bhavanti; seyyathidaṃ, cakkaratanaṃ hatthiratanaṃ assaratanaṃ maṇiratanaṃ itthiratanaṃ gahapatiratanaṃ pariṇāyakaratanameva sattamaṃ. Parosahassaṃ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. Sace kho pana agārasmā anagāriyaṃ pabbajati, arahaṃ hoti sammāsambuddho loke vivaṭṭacchado [vivaṭacchado (syā. ka.), vivattacchado (sī. pī.)].

200. “Katamāni ca tāni, bhikkhave, dvattiṃsa mahāpurisassa mahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā? Sace agāraṃ ajjhāvasati, rājā hoti cakkavattī…pe… sace kho pana agārasmā anagāriyaṃ pabbajati, arahaṃ hoti sammāsambuddho loke vivaṭṭacchado.

“Idha, bhikkhave, mahāpuriso suppatiṭṭhitapādo hoti. Yampi, bhikkhave, mahāpuriso suppatiṭṭhitapādo hoti, idampi, bhikkhave, mahāpurisassa mahāpurisalakkhaṇaṃ bhavati.

“Puna caparaṃ, bhikkhave, mahāpurisassa heṭṭhāpādatalesu cakkāni jātāni honti sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni [sabbākāraparipūrāni suvibhattantarāni (sī. pī.)]. Yampi, bhikkhave, mahāpurisassa heṭṭhāpādatalesu cakkāni jātāni honti sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni, idampi, bhikkhave, mahāpurisassa mahāpurisalakkhaṇaṃ bhavati.

“Puna caparaṃ, bhikkhave, mahāpuriso āyatapaṇhi hoti…pe… dīghaṅguli hoti… mudutalunahatthapādo hoti… jālahatthapādo hoti… ussaṅkhapādo hoti… eṇijaṅgho hoti… ṭhitakova anonamanto ubhohi pāṇitalehi jaṇṇukāni parimasati parimajjati… kosohitavatthaguyho hoti… suvaṇṇavaṇṇo hoti kañcanasannibhattaco… sukhumacchavi hoti, sukhumattā chaviyā rajojallaṃ kāye na upalimpati… ekekalomo hoti, ekekāni lomāni lomakūpesu jātāni… uddhaggalomo hoti, uddhaggāni lomāni jātāni nīlāni añjanavaṇṇāni kuṇḍalāvaṭṭāni [kuṇḍalāvattāni (bahūsu)] dakkhiṇāvaṭṭakajātāni [dakkhiṇāvattakajātāni (sī. syā. pī.)] … brahmujugatto hoti… sattussado hoti… sīhapubbaddhakāyo hoti… citantaraṃso [pitantaraṃso (syā.)] hoti… nigrodhaparimaṇḍalo hoti, yāvatakvassa kāyo tāvatakvassa byāmo yāvatakvassa byāmo tāvatakvassa kāyo… samavaṭṭakkhandho hoti… rasaggasaggī hoti… sīhahanu hoti… cattālīsadanto hoti … samadanto hoti… aviraḷadanto hoti… susukkadāṭho hoti… pahūtajivho hoti… brahmassaro hoti karavīkabhāṇī… abhinīlanetto hoti… gopakhumo hoti… uṇṇā bhamukantare jātā hoti, odātā mudutūlasannibhā. Yampi, bhikkhave, mahāpurisassa uṇṇā bhamukantare jātā hoti, odātā mudutūlasannibhā, idampi, bhikkhave, mahāpurisassa mahāpurisalakkhaṇaṃ bhavati.

“Puna caparaṃ, bhikkhave, mahāpuriso uṇhīsasīso hoti. Yampi, bhikkhave, mahāpuriso uṇhīsasīso hoti, idampi, bhikkhave, mahāpurisassa mahāpurisalakkhaṇaṃ bhavati.

“Imāni kho tāni, bhikkhave, dvattiṃsa mahāpurisassa mahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā. Sace agāraṃ ajjhāvasati, rājā hoti cakkavattī…pe… sace kho pana agārasmā anagāriyaṃ pabbajati, arahaṃ hoti sammāsambuddho loke vivaṭṭacchado.

“Imāni kho, bhikkhave, dvattiṃsa mahāpurisassa mahāpurisalakkhaṇāni bāhirakāpi isayo dhārenti, no ca kho te jānanti – ‘imassa kammassa kaṭattā idaṃ lakkhaṇaṃ paṭilabhatī’ti.

(1) Suppatiṭṭhitapādatālakkhaṇaṃ

201. “Yampi, bhikkhave, tathāgato purimaṃ jātiṃ purimaṃ bhavaṃ purimaṃ niketaṃ pubbe manussabhūto samāno daḷhasamādāno ahosi kusalesu dhammesu, avatthitasamādāno kāyasucarite vacīsucarite manosucarite dānasaṃvibhāge sīlasamādāne uposathupavāse matteyyatāya petteyyatāya sāmaññatāya brahmaññatāya kule jeṭṭhāpacāyitāya aññataraññataresu ca adhikusalesu dhammesu. So tassa kammassa kaṭattā upacitattā ussannattā vipulattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. So tattha aññe deve dasahi ṭhānehi adhiggaṇhāti dibbena āyunā dibbena vaṇṇena dibbena sukhena dibbena yasena dibbena ādhipateyyena dibbehi rūpehi dibbehi saddehi dibbehi gandhehi dibbehi rasehi dibbehi phoṭṭhabbehi. So tato cuto itthattaṃ āgato samāno imaṃ mahāpurisalakkhaṇaṃ paṭilabhati. Suppatiṭṭhitapādo hoti. Samaṃ pādaṃ bhūmiyaṃ nikkhipati, samaṃ uddharati, samaṃ sabbāvantehi pādatalehi bhūmiṃ phusati.

202. “So tena lakkhaṇena samannāgato sace agāraṃ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassimāni satta ratanāni bhavanti; seyyathidaṃ, cakkaratanaṃ hatthiratanaṃ assaratanaṃ maṇiratanaṃ itthiratanaṃ gahapatiratanaṃ pariṇāyakaratanameva sattamaṃ. Parosahassaṃ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. So imaṃ pathaviṃ sāgarapariyantaṃ akhilamanimittamakaṇṭakaṃ iddhaṃ phītaṃ khemaṃ sivaṃ nirabbudaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. Rājā samāno kiṃ labhati? Akkhambhiyo [avikkhambhiyo (sī. pī.)] hoti kenaci manussabhūtena paccatthikena paccāmittena. Rājā samāno idaṃ labhati. “Sace kho pana agārasmā anagāriyaṃ pabbajati, arahaṃ hoti sammāsambuddho loke vivaṭṭacchado. Buddho samāno kiṃ labhati? Akkhambhiyo hoti abbhantarehi vā bāhirehi vā paccatthikehi paccāmittehi rāgena vā dosena vā mohena vā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ. Buddho samāno idaṃ labhati”. Etamatthaṃ bhagavā avoca.

203. Tatthetaṃ vuccati –

“Sacce ca dhamme ca dame ca saṃyame,

Soceyyasīlālayuposathesu ca;

Dāne ahiṃsāya asāhase rato,

Daḷhaṃ samādāya samattamācari [samantamācari (syā. ka.)].

“So tena kammena divaṃ samakkami [apakkami (syā. ka.)],

Sukhañca khiḍḍāratiyo ca anvabhi [aṃnvabhi (ṭīkā)];

Tato cavitvā punarāgato idha,

Samehi pādehi phusī vasundharaṃ.

“Byākaṃsu veyyañjanikā samāgatā,

Samappatiṭṭhassa na hoti khambhanā;

Gihissa vā pabbajitassa vā puna [pana (syā.)],

Taṃ lakkhaṇaṃ bhavati tadatthajotakaṃ.

“Akkhambhiyo hoti agāramāvasaṃ,

Parābhibhū sattubhi nappamaddano;

Manussabhūtenidha hoti kenaci,

Akkhambhiyo tassa phalena kammuno.

“Sace ca pabbajjamupeti tādiso,

Nekkhammachandābhirato vicakkhaṇo;

Aggo na so gacchati jātu khambhanaṃ,

Naruttamo esa hi tassa dhammatā”ti.

(2) Pādatalacakkalakkhaṇaṃ

204. “Yampi, bhikkhave, tathāgato purimaṃ jātiṃ purimaṃ bhavaṃ purimaṃ niketaṃ pubbe manussabhūto samāno bahujanassa sukhāvaho ahosi, ubbegauttāsabhayaṃ apanuditā, dhammikañca rakkhāvaraṇaguttiṃ saṃvidhātā, saparivārañca dānaṃ adāsi. So tassa kammassa kaṭattā upacitattā ussannattā vipulattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati…pe… so tato cuto itthattaṃ āgato samāno imaṃ mahāpurisalakkhaṇaṃ paṭilabhati. Heṭṭhāpādatalesu cakkāni jātāni honti sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni suvibhattantarāni.

“So tena lakkhaṇena samannāgato sace agāraṃ ajjhāvasati, rājā hoti cakkavattī…pe… rājā samāno kiṃ labhati? Mahāparivāro hoti; mahāssa honti parivārā brāhmaṇagahapatikā negamajānapadā gaṇakamahāmattā anīkaṭṭhā dovārikā amaccā pārisajjā rājāno bhogiyā kumārā. Rājā samāno idaṃ labhati. Sace kho pana agārasmā anagāriyaṃ pabbajati, arahaṃ hoti sammāsambuddho loke vivaṭṭacchado. Buddho samāno kiṃ labhati? Mahāparivāro hoti; mahāssa honti parivārā bhikkhū bhikkhuniyo upāsakā upāsikāyo devā manussā asurā nāgā gandhabbā. Buddho samāno idaṃ labhati”. Etamatthaṃ bhagavā avoca.

205. Tatthetaṃ vuccati –

“Pure puratthā purimāsu jātisu,

Manussabhūto bahunaṃ sukhāvaho;

Ubbhegauttāsabhayāpanūdano,

Guttīsu rakkhāvaraṇesu ussuko.

“So tena kammena divaṃ samakkami,

Sukhañca khiḍḍāratiyo ca anvabhi;

Tato cavitvā punarāgato idha,

Cakkāni pādesu duvesu vindati.

“Samantanemīni sahassarāni ca,

Byākaṃsu veyyañjanikā samāgatā;

Disvā kumāraṃ satapuññalakkhaṇaṃ,

Parivāravā hessati sattumaddano.

Tathā hī cakkāni samantanemini,

Sace na pabbajjamupeti tādiso;

Vatteti cakkaṃ pathaviṃ pasāsati,

Tassānuyantādha [tassānuyuttā idha (sī. pī.), tassānuyantā idha (syā. ka.)] bhavanti khattiyā.

“Mahāyasaṃ saṃparivārayanti naṃ,

Sace ca pabbajjamupeti tādiso;

Nekkhammachandābhirato vicakkhaṇo,

Devāmanussāsurasakkarakkhasā [sattarakkhasā (ka.) sī. syāaṭṭhakathā oloketabbā].

“Gandhabbanāgā vihagā catuppadā,

Anuttaraṃ devamanussapūjitaṃ;

Mahāyasaṃ saṃparivārayanti nan”ti.

(3-5) Āyatapaṇhitāditilakkhaṇaṃ

206. “Yampi, bhikkhave, tathāgato purimaṃ jātiṃ purimaṃ bhavaṃ purimaṃ niketaṃ pubbe manussabhūto samāno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato ahosi nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī vihāsi. So tassa kammassa kaṭattā upacitattā ussannattā vipulattā…pe… so tato cuto itthattaṃ āgato samāno imāni tīṇi mahāpurisalakkhaṇāni paṭilabhati. Āyatapaṇhi ca hoti, dīghaṅguli ca brahmujugatto ca.

“So tehi lakkhaṇehi samannāgato sace agāraṃ ajjhāvasati, rājā hoti cakkavattī…pe… rājā samāno kiṃ labhati? Dīghāyuko hoti ciraṭṭhitiko, dīghamāyuṃ pāleti, na sakkā hoti antarā jīvitā voropetuṃ kenaci manussabhūtena paccatthikena paccāmittena. Rājā samāno idaṃ labhati… buddho samāno kiṃ labhati? Dīghāyuko hoti ciraṭṭhitiko, dīghamāyuṃ pāleti, na sakkā hoti antarā jīvitā voropetuṃ paccatthikehi paccāmittehi samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ. Buddho samāno idaṃ labhati”. Etamatthaṃ bhagavā avoca.

207. Tatthetaṃ vuccati –

“Māraṇavadhabhayattano [maraṇavadhabhayattano (sī. pī. ka.), maraṇavadhabhayamattano (syā.)] viditvā,

Paṭivirato paraṃ māraṇāyahosi;

Tena sucaritena saggamagamā [tena so sucaritena saggamagamāsi (syā.)],

Sukataphalavipākamanubhosi.

“Caviya punaridhāgato samāno,

Paṭilabhati idha tīṇi lakkhaṇāni;

Bhavati vipuladīghapāsaṇhiko,

Brahmāva suju subho sujātagatto.

“Subhujo susu susaṇṭhito sujāto,

Mudutalunaṅguliyassa honti;

Dīghā tībhi purisavaraggalakkhaṇehi,

Cirayapanāya [cirayāpanāya (syā.)] kumāramādisanti.

“Bhavati yadi gihī ciraṃ yapeti,

Cirataraṃ pabbajati yadi tato hi;

Yāpayati ca vasiddhibhāvanāya,

Iti dīghāyukatāya taṃ nimittan”ti.

(6) Sattussadatālakkhaṇaṃ

208. “Yampi, bhikkhave, tathāgato purimaṃ jātiṃ purimaṃ bhavaṃ purimaṃ niketaṃ pubbe manussabhūto samāno dātā ahosi paṇītānaṃ rasitānaṃ khādanīyānaṃ bhojanīyānaṃ sāyanīyānaṃ lehanīyānaṃ pānānaṃ. So tassa kammassa kaṭattā…pe… so tato cuto itthattaṃ āgato samāno imaṃ mahāpurisalakkhaṇaṃ paṭilabhati, sattussado hoti, sattassa ussadā honti; ubhosu hatthesu ussadā honti, ubhosu pādesu ussadā honti, ubhosu aṃsakūṭesu ussadā honti, khandhe ussado hoti.

“So tena lakkhaṇena samannāgato sace agāraṃ ajjhāvasati, rājā hoti cakkavattī…pe… rājā samāno kiṃ labhati? Lābhī hoti paṇītānaṃ rasitānaṃ khādanīyānaṃ bhojanīyānaṃ sāyanīyānaṃ lehanīyānaṃ pānānaṃ. Rājā samāno idaṃ labhati… buddho samāno kiṃ labhati? Lābhī hoti paṇītānaṃ rasitānaṃ khādanīyānaṃ bhojanīyānaṃ sāyanīyānaṃ lehanīyānaṃ pānānaṃ. Buddho samāno idaṃ labhati”. Etamatthaṃ bhagavā avoca.

209. Tatthetaṃ vuccati –

“Khajjabhojjamatha leyya sāyiyaṃ,

Uttamaggarasadāyako ahu;

Tena so sucaritena kammunā,

Nandane ciramabhippamodati.

“Satta cussade idhādhigacchati,

Hatthapādamudutañca vindati;

Āhu byañjananimittakovidā,

Khajjabhojjarasalābhitāya naṃ.

“Yaṃ gihissapi [na taṃ gihissāpi (syā.)] tadatthajotakaṃ,

Pabbajjampi ca tadādhigacchati;

Khajjabhojjarasalābhiruttamaṃ,

Āhu sabbagihibandhanacchidan”ti.

(7-8) Karacaraṇamudujālatālakkhaṇāni

210. “Yampi, bhikkhave, tathāgato purimaṃ jātiṃ purimaṃ bhavaṃ purimaṃ niketaṃ pubbe manussabhūto samāno catūhi saṅgahavatthūhi janaṃ saṅgāhako ahosi – dānena peyyavajjena [piyavācena (syā. ka.)] atthacariyāya samānattatāya. So tassa kammassa kaṭattā…pe… so tato cuto itthattaṃ āgato samāno imāni dve mahāpurisalakkhaṇāni paṭilabhati. Mudutalunahatthapādo ca hoti jālahatthapādo ca.

“So tehi lakkhaṇehi samannāgato sace agāraṃ ajjhāvasati, rājā hoti cakkavattī…pe… rājā samāno kiṃ labhati? Susaṅgahitaparijano hoti, susaṅgahitāssa honti brāhmaṇagahapatikā negamajānapadā gaṇakamahāmattā anīkaṭṭhā dovārikā amaccā pārisajjā rājāno bhogiyā kumārā. Rājā samāno idaṃ labhati… buddho samāno kiṃ labhati? Susaṅgahitaparijano hoti, susaṅgahitāssa honti bhikkhū bhikkhuniyo upāsakā upāsikāyo devā manussā asurā nāgā gandhabbā. Buddho samāno idaṃ labhati”. Etamatthaṃ bhagavā avoca.

211. Tatthetaṃ vuccati –

“Dānampi catthacariyatañca [dānampi ca atthacariyatampi ca (sī. pī.)],

Piyavāditañca samānattatañca [piyavadatañca samānachandatañca (sī. pī.)];

Kariyacariyasusaṅgahaṃ bahūnaṃ,

Anavamatena guṇena yāti saggaṃ.

“Caviya punaridhāgato samāno,

Karacaraṇamudutañca jālino ca;

Atirucirasuvaggudassaneyyaṃ,

Paṭilabhati daharo susu kumāro.

“Bhavati parijanassavo vidheyyo,

Mahimaṃ āvasito susaṅgahito;

Piyavadū hitasukhataṃ jigīsamāno [jigiṃ samāno (sī. syā. pī.)],

Abhirucitāni guṇāni ācarati.

“Yadi ca jahati sabbakāmabhogaṃ,

Kathayati dhammakathaṃ jino janassa;

Vacanapaṭikarassābhippasannā,

Sutvāna dhammānudhammamācarantī”ti.

(9-10) Ussaṅkhapādauddhaggalomatālakkhaṇāni

212. “Yampi, bhikkhave, tathāgato purimaṃ jātiṃ purimaṃ bhavaṃ purimaṃ niketaṃ pubbe manussabhūto samāno [samāno bahuno janassa (sī. pī.)] atthūpasaṃhitaṃ dhammūpasaṃhitaṃ vācaṃ bhāsitā ahosi, bahujanaṃ nidaṃsesi, pāṇīnaṃ hitasukhāvaho dhammayāgī. So tassa kammassa kaṭattā…pe… so tato cuto itthattaṃ āgato samāno imāni dve mahāpurisalakkhaṇāni paṭilabhati. Ussaṅkhapādo ca hoti, uddhaggalomo ca.

“So tehi lakkhaṇehi samannāgato, sace agāraṃ ajjhāvasati, rājā hoti cakkavattī…pe… rājā samāno kiṃ labhati? Aggo ca hoti seṭṭho ca pāmokkho ca uttamo ca pavaro ca kāmabhogīnaṃ. Rājā samāno idaṃ labhati… buddho samāno kiṃ labhati? Aggo ca hoti seṭṭho ca pāmokkho ca uttamo ca pavaro ca sabbasattānaṃ. Buddho samāno idaṃ labhati”. Etamatthaṃ bhagavā avoca.

213. Tatthetaṃ vuccati –

“Atthadhammasahitaṃ [atthadhammasaṃhitaṃ (ka. sī. pī.), atthadhammupasaṃhitaṃ (ka.)] pure giraṃ,

Erayaṃ bahujanaṃ nidaṃsayi;

Pāṇinaṃ hitasukhāvaho ahu,

Dhammayāgamayajī [dhammayāgaṃ assaji (ka.)] amaccharī.

“Tena so sucaritena kammunā,

Suggatiṃ vajati tattha modati;

Lakkhaṇāni ca duve idhāgato,

Uttamappamukhatāya [uttamasukhatāya (syā.), uttamapamukkhatāya (ka.)] vindati.

“Ubbhamuppatitalomavā saso,

Pādagaṇṭhirahu sādhusaṇṭhitā;

Maṃsalohitācitā tacotthatā,

Uparicaraṇasobhanā [uparijānusobhanā (syā.), upari ca pana sobhanā (sī. pī.)] ahu.

“Gehamāvasati ce tathāvidho,

Aggataṃ vajati kāmabhoginaṃ;

Tena uttaritaro na vijjati,

Jambudīpamabhibhuyya iriyati.

“Pabbajampi ca anomanikkamo,

Aggataṃ vajati sabbapāṇinaṃ;

Tena uttaritaro na vijjati,

Sabbalokamabhibhuyya viharatī”ti.

(11) Eṇijaṅghalakkhaṇaṃ

214. “Yampi, bhikkhave, tathāgato purimaṃ jātiṃ purimaṃ bhavaṃ purimaṃ niketaṃ pubbe manussabhūto samāno sakkaccaṃ vācetā ahosi sippaṃ vā vijjaṃ vā caraṇaṃ vā kammaṃ vā – ‘kiṃ time khippaṃ vijāneyyuṃ, khippaṃ paṭipajjeyyuṃ, na ciraṃ kilisseyyun”ti. So tassa kammassa kaṭattā…pe… so tato cuto itthattaṃ āgato samāno imaṃ mahāpurisalakkhaṇaṃ paṭilabhati. Eṇijaṅgho hoti.

“So tena lakkhaṇena samannāgato sace agāraṃ ajjhāvasati, rājā hoti cakkavattī…pe… rājā samāno kiṃ labhati? Yāni tāni rājārahāni rājaṅgāni rājūpabhogāni rājānucchavikāni tāni khippaṃ paṭilabhati. Rājā samāno idaṃ labhati… buddho samāno kiṃ labhati? Yāni tāni samaṇārahāni samaṇaṅgāni samaṇūpabhogāni samaṇānucchavikāni, tāni khippaṃ paṭilabhati. Buddho samāno idaṃ labhati”. Etamatthaṃ bhagavā avoca.

215. Tatthetaṃ vuccati –

“Sippesu vijjācaraṇesu kammesu [kammasu (sī. pī.)],

Kathaṃ vijāneyyuṃ [vijāneyya (sī. pī.), vijāneyyu (syā.)] lahunti icchati;

Yadūpaghātāya na hoti kassaci,

Vāceti khippaṃ na ciraṃ kilissati.

“Taṃ kammaṃ katvā kusalaṃ sukhudrayaṃ [sukhindriyaṃ (ka.)],

Jaṅghā manuññā labhate susaṇṭhitā;

Vaṭṭā sujātā anupubbamuggatā,

Uddhaggalomā sukhumattacotthatā.

“Eṇeyyajaṅghoti tamāhu puggalaṃ,

Sampattiyā khippamidhāhu [khippamidāhu (?)] lakkhaṇaṃ;

Gehānulomāni yadābhikaṅkhati,

Apabbajaṃ khippamidhādhigacchati [khippamidādhigacchati (?)].

“Sace ca pabbajjamupeti tādiso,

Nekkhammachandābhirato vicakkhaṇo;

Anucchavikassa yadānulomikaṃ,

Taṃ vindati khippamanomavikkamo [nikkamo (sī. syā. pī.)]”ti.

(12) Sukhumacchavilakkhaṇaṃ

216. “Yampi, bhikkhave, tathāgato purimaṃ jātiṃ purimaṃ bhavaṃ purimaṃ niketaṃ pubbe manussabhūto samāno samaṇaṃ vā brāhmaṇaṃ vā upasaṅkamitvā paripucchitā ahosi – “kiṃ, bhante, kusalaṃ, kiṃ akusalaṃ, kiṃ sāvajjaṃ, kiṃ anavajjaṃ, kiṃ sevitabbaṃ, kiṃ na sevitabbaṃ, kiṃ me karīyamānaṃ dīgharattaṃ ahitāya dukkhāya assa, kiṃ vā pana me karīyamānaṃ dīgharattaṃ hitāya sukhāya assā”ti. So tassa kammassa kaṭattā…pe… so tato cuto itthattaṃ āgato samāno imaṃ mahāpurisalakkhaṇaṃ paṭilabhati. Sukhumacchavi hoti, sukhumattā chaviyā rajojallaṃ kāye na upalimpati.

“So tena lakkhaṇena samannāgato sace agāraṃ ajjhāvasati, rājā hoti cakkavattī…pe… rājā samāno kiṃ labhati? Mahāpañño hoti, nāssa hoti koci paññāya sadiso vā seṭṭho vā kāmabhogīnaṃ. Rājā samāno idaṃ labhati… buddho samāno kiṃ labhati? Mahāpañño hoti puthupañño hāsapañño [hāsupañño (sī. pī.)] javanapañño tikkhapañño nibbedhikapañño, nāssa hoti koci paññāya sadiso vā seṭṭho vā sabbasattānaṃ. Buddho samāno idaṃ labhati”. Etamatthaṃ bhagavā avoca.

217. Tatthetaṃ vuccati –

“Pure puratthā purimāsu jātisu,

Aññātukāmo paripucchitā ahu;

Sussūsitā pabbajitaṃ upāsitā,

Atthantaro atthakathaṃ nisāmayi.

“Paññāpaṭilābhagatena [paññāpaṭilābhakatena (sī. pī.) ṭīkā oloketabbā] kammunā,

Manussabhūto sukhumacchavī ahu;

Byākaṃsu uppādanimittakovidā,

Sukhumāni atthāni avecca dakkhiti.

“Sace na pabbajjamupeti tādiso,

Vatteti cakkaṃ pathaviṃ pasāsati;

Atthānusiṭṭhīsu pariggahesu ca,

Na tena seyyo sadiso ca vijjati.

“Sace ca pabbajjamupeti tādiso,

Nekkhammachandābhirato vicakkhaṇo;

Paññāvisiṭṭhaṃ labhate anuttaraṃ,

Pappoti bodhiṃ varabhūrimedhaso”ti.

(13) Suvaṇṇavaṇṇalakkhaṇaṃ

218. “Yampi, bhikkhave, tathāgato purimaṃ jātiṃ purimaṃ bhavaṃ purimaṃ niketaṃ pubbe manussabhūto samāno akkodhano ahosi anupāyāsabahulo, bahumpi vutto samāno nābhisajji na kuppi na byāpajji na patitthīyi, na kopañca dosañca appaccayañca pātvākāsi. Dātā ca ahosi sukhumānaṃ mudukānaṃ attharaṇānaṃ pāvuraṇānaṃ [pāpuraṇānaṃ (sī. syā. pī.)] khomasukhumānaṃ kappāsikasukhumānaṃ koseyyasukhumānaṃ kambalasukhumānaṃ. So tassa kammassa kaṭattā upacitattā…pe… so tato cuto itthattaṃ āgato samāno imaṃ mahāpurisalakkhaṇaṃ paṭilabhati. Suvaṇṇavaṇṇo hoti kañcanasannibhattaco.

“So tena lakkhaṇena samannāgato sace agāraṃ ajjhāvasati, rājā hoti cakkavattī…pe… rājā samāno kiṃ labhati? Lābhī hoti sukhumānaṃ mudukānaṃ attharaṇānaṃ pāvuraṇānaṃ khomasukhumānaṃ kappāsikasukhumānaṃ koseyyasukhumānaṃ kambalasukhumānaṃ. Rājā samāno idaṃ labhati… buddho samāno kiṃ labhati? Lābhī hoti sukhumānaṃ mudukānaṃ attharaṇānaṃ pāvuraṇānaṃ khomasukhumānaṃ kappāsikasukhumānaṃ koseyyasukhumānaṃ kambalasukhumānaṃ. Buddho samāno idaṃ labhati”. Etamatthaṃ bhagavā avoca.

219. Tatthetaṃ vuccati –

“Akkodhañca adhiṭṭhahi adāsi [adāsi ca (sī. pī.)],

Dānañca vatthāni sukhumāni succhavīni;

Purimatarabhave ṭhito abhivissaji,

Mahimiva suro abhivassaṃ.

“Taṃ katvāna ito cuto dibbaṃ,

Upapajji [upapajja (sī. pī.)] sukataphalavipākamanubhutvā;

Kanakatanusannibho idhābhibhavati,

Suravarataroriva indo.

“Gehañcāvasati naro apabbajja,

Micchaṃ mahatimahiṃ anusāsati [pasāsati (syā.)];

Pasayha sahidha sattaratanaṃ [pasayha abhivasana-varataraṃ (sī. pī.)],

Paṭilabhati vimala [vipula (syā.), vipulaṃ (sī. pī.)] sukhumacchaviṃ suciñca.

“Lābhī acchādanavatthamokkhapāvuraṇānaṃ,

Bhavati yadi anāgāriyataṃ upeti;

Sahito [suhita (syā.), sa hi (sī. pī.)] purimakataphalaṃ anubhavati,

Na bhavati katassa panāso”ti.

(14) Kosohitavatthaguyhalakkhaṇaṃ

220. Yampi, bhikkhave, tathāgato purimaṃ jātiṃ purimaṃ bhavaṃ purimaṃ niketaṃ pubbe manussabhūto samāno cirappanaṭṭhe sucirappavāsino ñātimitte suhajje sakhino samānetā ahosi. Mātarampi puttena samānetā ahosi, puttampi mātarā samānetā ahosi, pitarampi puttena samānetā ahosi, puttampi pitarā samānetā ahosi, bhātarampi bhātarā samānetā ahosi, bhātarampi bhaginiyā samānetā ahosi, bhaginimpi bhātarā samānetā ahosi, bhaginimpi bhaginiyā samānetā ahosi, samaṅgīkatvā [samaggiṃ katvā (sī. syā. pī.)] ca abbhanumoditā ahosi. So tassa kammassa kaṭattā…pe… so tato cuto itthattaṃ āgato samāno imaṃ mahāpurisalakkhaṇaṃ paṭilabhati – kosohitavatthaguyho hoti.

“So tena lakkhaṇena samannāgato sace agāraṃ ajjhāvasati, rājā hoti cakkavattī…pe… rājā samāno kiṃ labhati? Pahūtaputto hoti, parosahassaṃ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. Rājā samāno idaṃ labhati… buddho samāno kiṃ labhati? Pahūtaputto hoti, anekasahassaṃ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. Buddho samāno idaṃ labhati”. Etamatthaṃ bhagavā avoca.

221. Tatthetaṃ vuccati –

“Pure puratthā purimāsu jātisu,

Cirappanaṭṭhe sucirappavāsino;

Ñātī suhajje sakhino samānayi,

Samaṅgikatvā anumoditā ahu.

“So tena [sa tena (ka.)] kammena divaṃ samakkami,

Sukhañca khiḍḍāratiyo ca anvabhi;

Tato cavitvā punarāgato idha,

Kosohitaṃ vindati vatthachādiyaṃ.

“Pahūtaputto bhavatī tathāvidho,

Parosahassañca [parosahassassa (sī. pī.)] bhavanti atrajā;

Sūrā ca vīrā ca [sūrā ca vīraṅgarūpā (ka.)] amittatāpanā,

Gihissa pītiṃjananā piyaṃvadā.

“Bahūtarā pabbajitassa iriyato,

Bhavanti puttā vacanānusārino;

Gihissa vā pabbajitassa vā puna,

Taṃ lakkhaṇaṃ jāyati tadatthajotakan”ti.

Paṭhamabhāṇavāro niṭṭhito.

(15-16) Parimaṇḍalaanonamajaṇṇuparimasanalakkhaṇāni

222. “Yampi, bhikkhave, tathāgato purimaṃ jātiṃ purimaṃ bhavaṃ purimaṃ niketaṃ pubbe manussabhūto samāno mahājanasaṅgahaṃ [mahājanasaṅgāhakaṃ (ka.)] samekkhamāno [samapekkhamāno (ka.)] samaṃ jānāti sāmaṃ jānāti, purisaṃ jānāti purisavisesaṃ jānāti – ‘ayamidamarahati ayamidamarahatī’ti tattha tattha purisavisesakaro ahosi. So tassa kammassa kaṭattā…pe… so tato cuto itthattaṃ āgato samāno imāni dve mahāpurisalakkhaṇāni paṭilabhati. Nigrodha parimaṇḍalo ca hoti, ṭhitakoyeva ca anonamanto ubhohi pāṇitalehi jaṇṇukāni parimasati parimajjati.

“So tehi lakkhaṇehi samannāgato sace agāraṃ ajjhāvasati, rājā hoti cakkavattī…pe… rājā samāno kiṃ labhati? Aḍḍho hoti mahaddhano mahābhogo pahūtajātarūparajato pahūtavittūpakaraṇo pahūtadhanadhañño paripuṇṇakosakoṭṭhāgāro. Rājā samāno idaṃ labhati…pe… buddho samāno kiṃ labhati? Aḍḍho hoti mahaddhano mahābhogo. Tassimāni dhanāni honti, seyyathidaṃ, saddhādhanaṃ sīladhanaṃ hiridhanaṃ ottappadhanaṃ sutadhanaṃ cāgadhanaṃ paññādhanaṃ. Buddho samāno idaṃ labhati”. Etamatthaṃ bhagavā avoca.

223. Tatthetaṃ vuccati –

“Tuliya paṭivicaya cintayitvā,

Mahājanasaṅgahanaṃ [mahājanaṃ saṅgāhakaṃ (ka.)] samekkhamāno;

Ayamidamarahati tattha tattha,

Purisavisesakaro pure ahosi.

“Mahiñca pana [samā ca pana (syā.), sa hi ca pana (sī. pī.)] ṭhito anonamanto,

Phusati karehi ubhohi jaṇṇukāni;

Mahiruhaparimaṇḍalo ahosi,

Sucaritakammavipākasesakena.

“Bahuvividhanimittalakkhaṇaññū,

Atinipuṇā manujā byākariṃsu;

Bahuvividhā gihīnaṃ arahāni,

Paṭilabhati daharo susu kumāro.

“Idha ca mahīpatissa kāmabhogī,

Gihipatirūpakā bahū bhavanti;

Yadi ca jahati sabbakāmabhogaṃ,

Labhati anuttaraṃ uttamadhanaggan”ti.

(17-19) Sīhapubbaddhakāyāditilakkhaṇaṃ

224. “Yampi, bhikkhave, tathāgato purimaṃ jātiṃ purimaṃ bhavaṃ purimaṃ niketaṃ pubbe manussabhūto samāno bahujanassa atthakāmo ahosi hitakāmo phāsukāmo yogakkhemakāmo – ‘kintime saddhāya vaḍḍheyyuṃ, sīlena vaḍḍheyyuṃ, sutena vaḍḍheyyuṃ [sutena vaḍḍheyyuṃ, buddhiyā vaḍḍheyyuṃ (syā.)], cāgena vaḍḍheyyuṃ, dhammena vaḍḍheyyuṃ, paññāya vaḍḍheyyuṃ, dhanadhaññena vaḍḍheyyuṃ, khettavatthunā vaḍḍheyyuṃ, dvipadacatuppadehi vaḍḍheyyuṃ, puttadārehi vaḍḍheyyuṃ, dāsakammakaraporisehi vaḍḍheyyuṃ, ñātīhi vaḍḍheyyuṃ, mittehi vaḍḍheyyuṃ, bandhavehi vaḍḍheyyun’ti. So tassa kammassa kaṭattā…pe… so tato cuto itthattaṃ āgato samāno imāni tīṇi mahāpurisalakkhaṇāni paṭilabhati. Sīhapubbaddhakāyo ca hoti citantaraṃso ca samavaṭṭakkhandho ca.

“So tehi lakkhaṇehi samannāgato sace agāraṃ ajjhāvasati, rājā hoti cakkavattī…pe… rājā samāno kiṃ labhati? Aparihānadhammo hoti, na parihāyati dhanadhaññena khettavatthunā dvipadacatuppadehi puttadārehi dāsakammakaraporisehi ñātīhi mittehi bandhavehi, na parihāyati sabbasampattiyā. Rājā samāno idaṃ labhati… buddho samāno kiṃ labhati? Aparihānadhammo hoti, na parihāyati saddhāya sīlena sutena cāgena paññāya, na parihāyati sabbasampattiyā. Buddho samāno idaṃ labhati”. Etamatthaṃ bhagavā avoca.

225. Tatthetaṃ vuccati –

“Saddhāya sīlena sutena buddhiyā,

Cāgena dhammena bahūhi sādhuhi;

Dhanena dhaññena ca khettavatthunā,

Puttehi dārehi catuppadehi ca.

“Ñātīhi mittehi ca bandhavehi ca,

Balena vaṇṇena sukhena cūbhayaṃ;

Kathaṃ na hāyeyyuṃ pareti icchati,

Atthassa middhī ca [idaṃ samiddhañca (ka.), addhaṃ samiddhañca (syā.)] panābhikaṅkhati.

“Sa sīhapubbaddhasusaṇṭhito ahu,

Samavaṭṭakkhandho ca citantaraṃso;

Pubbe suciṇṇena katena kammunā,

Ahāniyaṃ pubbanimittamassa taṃ.

“Gihīpi dhaññena dhanena vaḍḍhati,

Puttehi dārehi catuppadehi ca;

Akiñcano pabbajito anuttaraṃ,

Pappoti bodhiṃ asahānadhammatan”ti [sambodhimahānadhammatanti (syā. ka.) ṭīkā oloketabbā].

(20) Rasaggasaggitālakkhaṇaṃ

226. “Yampi, bhikkhave, tathāgato purimaṃ jātiṃ purimaṃ bhavaṃ purimaṃ niketaṃ pubbe manussabhūto samāno sattānaṃ aviheṭhakajātiko ahosi pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā. So tassa kammassa kaṭattā upacitattā…pe… so tato cuto itthattaṃ āgato samāno imaṃ mahāpurisalakkhaṇaṃ paṭilabhati, rasaggasaggī hoti, uddhaggāssa rasaharaṇīyo gīvāya jātā honti samābhivāhiniyo [samavāharasaharaṇiyo (syā.)].

“So tena lakkhaṇena samannāgato sace agāraṃ ajjhāvasati, rājā hoti cakkavattī…pe… rājā samāno kiṃ labhati? Appābādho hoti appātaṅko, samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya. Rājā samāno idaṃ labhati… buddho samāno kiṃ labhati? Appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya. Buddho samāno idaṃ labhati”. Etamatthaṃ bhagavā avoca.

227. Tatthetaṃ vuccati –

“Na pāṇidaṇḍehi panātha leḍḍunā,

Satthena vā maraṇavadhena [māraṇavadhena (ka.)] vā pana;

Ubbādhanāya paritajjanāya vā,

Na heṭhayī janatamaheṭhako ahu.

“Teneva so sugatimupecca modati,

Sukhapphalaṃ kariya sukhāni vindati;

Samojasā [sampajjasā (sī. pī.), pāmuñjasā (syā.), sāmañca sā (ka.)] rasaharaṇī susaṇṭhitā,

Idhāgato labhati rasaggasaggitaṃ.

“Tenāhu naṃ atinipuṇā vicakkhaṇā,

Ayaṃ naro sukhabahulo bhavissati;

Gihissa vā pabbajitassa vā puna [pana (syā.)],

Taṃ lakkhaṇaṃ bhavati tadatthajotakan”ti.

(21-22) Abhinīlanettagopakhumalakkhaṇāni

228. “Yampi, bhikkhave, tathāgato purimaṃ jātiṃ purimaṃ bhavaṃ purimaṃ niketaṃ pubbe manussabhūto samāno na ca visaṭaṃ, na ca visāci [na ca visācitaṃ (sī. pī.), na ca visāvi (syā.)], na ca pana viceyya pekkhitā, ujuṃ tathā pasaṭamujumano, piyacakkhunā bahujanaṃ udikkhitā ahosi. So tassa kammassa kaṭattā…pe… so tato cuto itthattaṃ āgato samāno imāni dve mahāpurisalakkhaṇāni paṭilabhati. Abhinīlanetto ca hoti gopakhumo ca.

“So tehi lakkhaṇehi samannāgato, sace agāraṃ ajjhāvasati, rājā hoti cakkavattī…pe… rājā samāno kiṃ labhati? Piyadassano hoti bahuno janassa, piyo hoti manāpo brāhmaṇagahapatikānaṃ negamajānapadānaṃ gaṇakamahāmattānaṃ anīkaṭṭhānaṃ dovārikānaṃ amaccānaṃ pārisajjānaṃ rājūnaṃ bhogiyānaṃ kumārānaṃ. Rājā samāno idaṃ labhati…pe… buddho samāno kiṃ labhati? Piyadassano hoti bahuno janassa, piyo hoti manāpo bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ devānaṃ manussānaṃ asurānaṃ nāgānaṃ gandhabbānaṃ. Buddho samāno idaṃ labhati”. Etamatthaṃ bhagavā avoca.

229. Tatthetaṃ vuccati –

“Na ca visaṭaṃ na ca visāci [visācitaṃ (sī. pī.), visāvi (syā.)], na ca pana viceyyapekkhitā;

Ujuṃ tathā pasaṭamujumano, piyacakkhunā bahujanaṃ udikkhitā.

“Sugatīsu so phalavipākaṃ,

Anubhavati tattha modati;

Idha ca pana bhavati gopakhumo,

Abhinīlanettanayano sudassano.

“Abhiyogino ca nipuṇā,

Bahū pana nimittakovidā;

Sukhumanayanakusalā manujā,

Piyadassanoti abhiniddisanti naṃ.

“Piyadassano gihīpi santo ca,

Bhavati bahujanapiyāyito;

Yadi ca na bhavati gihī samaṇo hoti,

Piyo bahūnaṃ sokanāsano”ti.

(23) Uṇhīsasīsalakkhaṇaṃ

230. “Yampi, bhikkhave, tathāgato purimaṃ jātiṃ purimaṃ bhavaṃ purimaṃ niketaṃ pubbe manussabhūto samāno bahujanapubbaṅgamo ahosi kusalesu dhammesu bahujanapāmokkho kāyasucarite vacīsucarite manosucarite dānasaṃvibhāge sīlasamādāne uposathupavāse matteyyatāya petteyyatāya sāmaññatāya brahmaññatāya kule jeṭṭhāpacāyitāya aññataraññataresu ca adhikusalesu dhammesu. So tassa kammassa kaṭattā…pe… so tato cuto itthattaṃ āgato samāno imaṃ mahāpurisalakkhaṇaṃ paṭilabhati – uṇhīsasīso hoti.

“So tena lakkhaṇena samannāgato sace agāraṃ ajjhāvasati, rājā hoti cakkavattī…pe… rājā samāno kiṃ labhati? Mahāssa jano anvāyiko hoti, brāhmaṇagahapatikā negamajānapadā gaṇakamahāmattā anīkaṭṭhā dovārikā amaccā pārisajjā rājāno bhogiyā kumārā. Rājā samāno idaṃ labhati… buddho samāno kiṃ labhati? Mahāssa jano anvāyiko hoti, bhikkhū bhikkhuniyo upāsakā upāsikāyo devā manussā asurā nāgā gandhabbā. Buddho samāno idaṃ labhati”. Etamatthaṃ bhagavā avoca.

231. Tatthetaṃ vuccati –

“Pubbaṅgamo sucaritesu ahu,

Dhammesu dhammacariyābhirato;

Anvāyiko bahujanassa ahu,

Saggesu vedayittha puññaphalaṃ.

“Veditvā so sucaritassa phalaṃ,

Uṇhīsasīsattamidhajjhagamā;

Byākaṃsu byañjananimittadharā,

Pubbaṅgamo bahujanaṃ hessati.

“Paṭibhogiyā manujesu idha,

Pubbeva tassa abhiharanti tadā;

Yadi khattiyo bhavati bhūmipati,

Paṭihārakaṃ bahujane labhati.

“Atha cepi pabbajati so manujo,

Dhammesu hoti paguṇo visavī;

Tassānusāsaniguṇābhirato,

Anvāyiko bahujano bhavatī”ti.

(24-25) Ekekalomatāuṇṇālakkhaṇāni

232. “Yampi, bhikkhave, tathāgato purimaṃ jātiṃ purimaṃ bhavaṃ purimaṃ niketaṃ pubbe manussabhūto samāno musāvādaṃ pahāya musāvādā paṭivirato ahosi, saccavādī saccasandho theto paccayiko avisaṃvādako lokassa. So tassa kammassa kaṭattā upacitattā…pe… so tato cuto itthattaṃ āgato samāno imāni dve mahāpurisalakkhaṇāni paṭilabhati. Ekekalomo ca hoti, uṇṇā ca bhamukantare jātā hoti odātā mudutūlasannibhā.

“So tehi lakkhaṇehi samannāgato, sace agāraṃ ajjhāvasati, rājā hoti cakkavattī…pe… rājā samāno kiṃ labhati? Mahāssa jano upavattati, brāhmaṇagahapatikā negamajānapadā gaṇakamahāmattā anīkaṭṭhā dovārikā amaccā pārisajjā rājāno bhogiyā kumārā. Rājā samāno idaṃ labhati… buddho samāno kiṃ labhati? Mahāssa jano upavattati, bhikkhū bhikkhuniyo upāsakā upāsikāyo devā manussā asurā nāgā gandhabbā. Buddho samāno idaṃ labhati”. Etamatthaṃ bhagavā avoca.

233. Tatthetaṃ vuccati –

“Saccappaṭiñño purimāsu jātisu,

Advejjhavāco alikaṃ vivajjayi;

Na so visaṃvādayitāpi kassaci,

Bhūtena tacchena tathena bhāsayi [tosayi (sī. pī.)].

“Setā susukkā mudutūlasannibhā,

Uṇṇā sujātā [uṇṇāssa jātā (ka. sī.)] bhamukantare ahu;

Na lomakūpesu duve ajāyisuṃ,

Ekekalomūpacitaṅgavā ahu.

“Taṃ lakkhaṇaññū bahavo samāgatā,

Byākaṃsu uppādanimittakovidā;

Uṇṇā ca lomā ca yathā susaṇṭhitā,

Upavattatī īdisakaṃ bahujjano.

“Gihimpi santaṃ upavattatī jano,

Bahu puratthāpakatena kammunā;

Akiñcanaṃ pabbajitaṃ anuttaraṃ,

Buddhampi santaṃ upavattati jano”ti.

(26-27) Cattālīsaaviraḷadantalakkhaṇāni

234. “Yampi, bhikkhave tathāgato purimaṃ jātiṃ purimaṃ bhavaṃ purimaṃ niketaṃ pubbe manussabhūto samāno pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato ahosi. Ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya, iti bhinnānaṃ vā sandhātā, sahitānaṃ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā ahosi. So tassa kammassa kaṭattā…pe… so tato cuto itthattaṃ āgato samāno imāni dve mahāpurisalakkhaṇāni paṭilabhati. Cattālīsadanto ca hoti aviraḷadanto ca.

“So tehi lakkhaṇehi samannāgato sace agāraṃ ajjhāvasati, rājā hoti cakkavattī…pe… rājā samāno kiṃ labhati? Abhejjapariso hoti, abhejjāssa honti parisā, brāhmaṇagahapatikā negamajānapadā gaṇakamahāmattā anīkaṭṭhā dovārikā amaccā pārisajjā rājāno bhogiyā kumārā. Rājā samāno idaṃ labhati … buddho samāno kiṃ labhati? Abhejjapariso hoti, abhejjāssa honti parisā, bhikkhū bhikkhuniyo upāsakā upāsikāyo devā manussā asurā nāgā gandhabbā. Buddho samāno idaṃ labhati”. Etamatthaṃ bhagavā avoca.

235. Tatthetaṃ vuccati –

“Vebhūtiyaṃ sahitabhedakāriṃ,

Bhedappavaḍḍhanavivādakāriṃ;

Kalahappavaḍḍhanaākiccakāriṃ,

Sahitānaṃ bhedajananiṃ na bhaṇi.

“Avivādavaḍḍhanakariṃ sugiraṃ,

Bhinnānusandhijananiṃ abhaṇi;

Kalahaṃ janassa panudī samaṅgī,

Sahitehi nandati pamodati ca.

“Sugatīsu so phalavipākaṃ,

Anubhavati tattha modati;

Dantā idha honti aviraḷā sahitā,

Caturo dasassa mukhajā susaṇṭhitā.

“Yadi khattiyo bhavati bhūmipati,

Avibhediyāssa parisā bhavati;

Samaṇo ca hoti virajo vimalo,

Parisāssa hoti anugatā acalā”ti.

(28-29) Pahūtajivhābrahmassaralakkhaṇāni

236. “Yampi, bhikkhave, tathāgato purimaṃ jātiṃ purimaṃ bhavaṃ purimaṃ niketaṃ pubbe manussabhūto samāno pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato ahosi. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṃ vācaṃ bhāsitā ahosi. So tassa kammassa kaṭattā upacitattā…pe… so tato cuto itthattaṃ āgato samāno imāni dve mahāpurisalakkhaṇāni paṭilabhati. Pahūtajivho ca hoti brahmassaro ca karavīkabhāṇī.

“So tehi lakkhaṇehi samannāgato sace agāraṃ ajjhāvasati, rājā hoti cakkavattī…pe… rājā samāno kiṃ labhati? Ādeyyavāco hoti, ādiyantissa vacanaṃ brāhmaṇagahapatikā negamajānapadā gaṇakamahāmattā anīkaṭṭhā dovārikā amaccā pārisajjā rājāno bhogiyā kumārā. Rājā samāno idaṃ labhati… buddho samāno kiṃ labhati? Ādeyyavāco hoti, ādiyantissa vacanaṃ bhikkhū bhikkhuniyo upāsakā upāsikāyo devā manussā asurā nāgā gandhabbā. Buddho samāno idaṃ labhati”. Etamatthaṃ bhagavā avoca.

237. Tatthetaṃ vuccati –

“Akkosabhaṇḍanavihesakāriṃ,

Ubbādhikaṃ [ubbādhakaraṃ (syā.)] bahujanappamaddanaṃ;

Abāḷhaṃ giraṃ so na bhaṇi pharusaṃ,

Madhuraṃ bhaṇi susaṃhitaṃ [susahitaṃ (syā.)] sakhilaṃ.

“Manaso piyā hadayagāminiyo,

Vācā so erayati kaṇṇasukhā;

Vācāsuciṇṇaphalamanubhavi,

Saggesu vedayatha [vedayati (?) ṭīkā oloketabbā] puññaphalaṃ.

“Veditvā so sucaritassa phalaṃ,

Brahmassarattamidhamajjhagamā;

Jivhāssa hoti vipulā puthulā,

Ādeyyavākyavacano bhavati.

“Gihinopi ijjhati yathā bhaṇato,

Atha ce pabbajati so manujo;

Ādiyantissa vacanaṃ janatā,

Bahuno bahuṃ subhaṇitaṃ bhaṇato”ti.

(30) Sīhahanulakkhaṇaṃ

238. “Yampi, bhikkhave, tathāgato purimaṃ jātiṃ purimaṃ bhavaṃ purimaṃ niketaṃ pubbe manussabhūto samāno samphappalāpaṃ pahāya samphappalāpā paṭivirato ahosi kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā ahosi kālena sāpadesaṃ pariyantavatiṃ atthsaṃhitaṃ. So tassa kammassa kaṭattā…pe… so tato cuto itthattaṃ āgato samāno imaṃ mahāpurisalakkhaṇaṃ paṭilabhati, sīhahanu hoti.

“So tena lakkhaṇena samannāgato sace agāraṃ ajjhāvasati, rājā hoti cakkavattī…pe… rājā samāno kiṃ labhati? Appadhaṃsiyo hoti kenaci manussabhūtena paccatthikena paccāmittena. Rājā samāno idaṃ labhati… buddho samāno kiṃ labhati? Appadhaṃsiyo hoti abbhantarehi vā bāhirehi vā paccatthikehi paccāmittehi, rāgena vā dosena vā mohena vā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ. Buddho samāno idaṃ labhati”. Etamatthaṃ bhagavā avoca.

239. Tatthetaṃ vuccati –

“Na samphappalāpaṃ na muddhataṃ [buddhatanti (ka.)],

Avikiṇṇavacanabyappatho ahosi;

Ahitamapi ca apanudi,

Hitamapi ca bahujanasukhañca abhaṇi.

“Taṃ katvā ito cuto divamupapajji,

Sukataphalavipākamanubhosi;

Caviya punaridhāgato samāno,

Dvidugamavaratarahanuttamalattha.

“Rājā hoti suduppadhaṃsiyo,

Manujindo manujādhipati mahānubhāvo;

Tidivapuravarasamo bhavati,

Suravarataroriva indo.

“Gandhabbāsurayakkharakkhasebhi [surasakkarakkhasebhi (syā.)],

Surehi na hi bhavati suppadhaṃsiyo;

Tathatto yadi bhavati tathāvidho,

Idha disā ca paṭidisā ca vidisā cā”ti.

(31-32) Samadantasusukkadāṭhālakkhaṇāni

240. “Yampi, bhikkhave, tathāgato purimaṃ jātiṃ purimaṃ bhavaṃ purimaṃ niketaṃ pubbe manussabhūto samāno micchājīvaṃ pahāya sammāājīvena jīvikaṃ kappesi, tulākūṭa kaṃsakūṭa mānakūṭa ukkoṭana vañcana nikati sāciyoga chedana vadha bandhana viparāmosa ālopa sahasākārā [sāhasākārā (sī. syā. pī.)] paṭivirato ahosi. So tassa kammassa kaṭattā upacitattā ussannattā vipulattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. So tattha aññe deve dasahi ṭhānehi adhigaṇhāti dibbena āyunā dibbena vaṇṇena dibbena sukhena dibbena yasena dibbena ādhipateyyena dibbehi rūpehi dibbehi saddehi dibbehi gandhehi dibbehi rasehi dibbehi phoṭṭhabbehi. So tato cuto itthattaṃ āgato samāno imāni dve mahāpurisalakkhaṇāni paṭilabhati, samadanto ca hoti susukkadāṭho ca.

“So tehi lakkhaṇehi samannāgato sace agāraṃ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassimāni satta ratanāni bhavanti, seyyathidaṃ – cakkaratanaṃ hatthiratanaṃ assaratanaṃ maṇiratanaṃ itthiratanaṃ gahapatiratanaṃ pariṇāyakaratanameva sattamaṃ. Parosahassaṃ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. So imaṃ pathaviṃ sāgarapariyantaṃ akhilamanimittamakaṇṭakaṃ iddhaṃ phītaṃ khemaṃ sivaṃ nirabbudaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. Rājā samāno kiṃ labhati? Suciparivāro hoti sucissa honti parivārā brāhmaṇagahapatikā negamajānapadā gaṇakamahāmattā anīkaṭṭhā dovārikā amaccā pārisajjā rājāno bhogiyā kumārā. Rājā samāno idaṃ labhati.

“Sace kho pana agārasmā anagāriyaṃ pabbajati, arahaṃ hoti sammāsambuddho loke vivaṭṭacchado. Buddho samāno kiṃ labhati? Suciparivāro hoti, sucissa honti parivārā, bhikkhū bhikkhuniyo upāsakā upāsikāyo devā manussā asurā nāgā gandhabbā. Buddho samāno idaṃ labhati”. Etamatthaṃ bhagavā avoca.

241. Tatthetaṃ vuccati –

“Micchājīvañca avassaji samena vuttiṃ,

Sucinā so janayittha dhammikena;

Ahitamapi ca apanudi,

Hitamapi ca bahujanasukhañca acari.

“Sagge vedayati naro sukhapphalāni,

Karitvā nipuṇebhi vidūhi sabbhi;

Vaṇṇitāni tidivapuravarasamo,

Abhiramati ratikhiḍḍāsamaṅgī.

“Laddhānaṃ mānusakaṃ bhavaṃ tato,

Cavitvāna sukataphalavipākaṃ;

Sesakena paṭilabhati lapanajaṃ,

Samamapi sucisusukkaṃ [laddhāna manussakaṃ bhavaṃ tato caviya, puna sukataphalavipākasesakena; paṭilabhati lapanajaṃ samamapi, suci ca suvisuddhasusukkaṃ (syā.)].

“Taṃ veyyañjanikā samāgatā bahavo,

Byākaṃsu nipuṇasammatā manujā;

Sucijanaparivāragaṇo bhavati,

Dijasamasukkasucisobhanadanto.

“Rañño hoti bahujano,

Suciparivāro mahatiṃ mahiṃ anusāsato;

Pasayha na ca janapadatudanaṃ,

Hitamapi ca bahujanasukhañca caranti.

“Atha ce pabbajati bhavati vipāpo,

Samaṇo samitarajo vivaṭṭacchado;

Vigatadarathakilamatho,

Imamapi ca paramapi ca [imampi ca parampi ca (pī.), paraṃpi paramaṃpi ca (syā.)] passati lokaṃ.

“Tassovādakarā bahugihī ca pabbajitā ca,

Asuciṃ garahitaṃ dhunanti pāpaṃ;

Sa hi sucibhi parivuto bhavati,

Malakhilakalikilese panudehī”ti [tassovādakarā bahugihī ca, pabbajitā ca asucivigarahita; panudipāpassa hi sucibhiparivuto, bhavati malakhilakakilese panudeti (syā.)].

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Lakkhaṇasuttaṃ niṭṭhitaṃ sattamaṃ.

☸---------------------------------------------------------------------

三〇 三十二相经

第一 诵品

我是这样听说的。

一 一时，世尊住在舍卫城外的祇树给孤独园。那时，世尊对比丘们说：“比丘们！”

那些比丘回答说：“世尊。”世尊接着这样说：

“比丘们！大人具有三十二种大人相；具足这些相的大人，其未来的去处只有两种而没有其他的可能。如果他选择在家生活，将会成为转轮王，是依照正法统治的法王，征服四方直至大海，安定国土，具足七种宝物。这七种宝物就是：轮宝、象宝、马宝、摩尼宝、女宝、居士宝，以及第七种主兵宝。他将拥有一千个以上的儿子，个个勇猛健壮，善于摧伏敌军。这位转轮王能以正法统治这片直至海边的大地，无需使用刑罚和武器。然而，如果这位大人选择从在家而出家，过上无家的生活，他将除去这世间所有的覆盖与障碍，成为阿罗汉、正等正觉者。

二 比丘们！那么，大人所具有的这三十二种大人相——具足这些相的大人，其未来的去处只有两种而没有其他的可能。如果他选择在家生活，将会成为转轮王……（此处省略）……如果他选择从在家而出家，过上无家的生活，除去这世间所有的覆盖与障碍，将成为阿罗汉、正等正觉者——这些相是什么呢？

比丘们！大人脚掌平稳地安立。比丘们！大人脚掌平稳地安立，这（就是）大人的大人相之一。（一）

比丘们！再者，大人的双脚脚底生有千辐轮相：具有千辐、轮辋和轮毂，一切形相都圆满具足，其各个部分之间区分清晰明了。比丘们！大人的……（此处省略）……这（就是）大人的大人相之一。（二）

比丘们！再者，大人脚跟长……（此处省略）……（三）

手指脚趾长……（此处省略）……（四）

手脚柔软……（此处省略）……（五）

手脚有网缦相……（此处省略）……（六）

脚踝高隆……（此处省略）……（七）

小腿像羚羊……（此处省略）……（八）

站立时，不用弯腰，双手即可触摸到膝盖……（此处省略）……（九）

阴部密处隐藏在鞘中（像马阴藏一样）……（此处省略）……（十）

身体颜色像黄金，皮肤似黄金……（此处省略）……（十一）

皮肤细滑，因为皮肤细滑，尘土污垢不会沾染身体……（此处省略）……（十二）

每一个毛孔只生长一根毛发……（此处省略）……（十三）

身毛的尖端朝上竖立生长，颜色绀青如同安阇那（一种眼药），像耳环一样弯曲并向右旋转……（此处省略）……（十四）

身躯像梵天一样挺直……（此处省略）……（十五）

有七处隆起丰满……（此处省略）……（十六）

上半身像狮子……（此处省略）……（十七）

两肩之间饱满……（此处省略）……（十八）

身材匀称如同榕树，他的身高与两臂平伸的长度相等……（此处省略）……（十九）

双肩圆满对称……（此处省略）……（二十）

具有最上等的味觉……（此处省略）……（二十一）

下颌像狮子……（此处省略）……（二十二）

有四十颗牙齿……（此处省略）……（二十三）

牙齿整齐……（此处省略）……（二十四）

牙齿之间没有缝隙……（此处省略）……（二十五）

牙齿非常洁白……（此处省略）……（二十六）

舌头广长……（此处省略）……（二十七）

声音像梵天之音，如同迦陵频伽鸟的鸣叫……（此处省略）……（二十八）

眼睛深蓝色……（此处省略）……（二十九）

眼睫毛像母牛一样……（此处省略）……（三十）

眉间生有白色的毫毛，柔软如同兜罗绵（棉花）。比丘们！大人眉间生有白色的毫毛，柔软如同兜罗绵，这（就是）大人的大人相之一。（三十一）

比丘们！再者，大人头顶有肉髻相。比丘们！大人头顶有肉髻相，这（就是）大人的大人相之一。（三十二）

三 比丘们！大人具有这三十二种大人相。具足这些相的大人，其未来的去处只有两种而没有其他的可能；如果在家生活，将成为转轮王，是依照正法统治的法王，征服四方直至大海，安定国土，具足七种宝物。这七种宝物就是：轮宝、象宝、马宝、摩尼宝、女宝、居士宝，以及第七种主兵宝。他将拥有一千个以上的儿子，个个勇猛健壮，善于摧伏敌军。这位转轮王能以正法统治这片直至海边的大地，无需使用刑罚和武器。然而，如果这位大人选择从在家而出家，过上无家的生活，除去这世间所有的覆盖与障碍，将成为阿罗汉、正等正觉者。

比丘们！大人（具有）这三十二种大人相，外道的贤者们也熟知并流传这些相；但是，他们并不知道：“这是由于造作了某种业，才获得了这样的相。”

四 比丘们！如来在过去的生世中，在他往昔的生存状态和出生为人时，对于各种善法，坚定地奉行和受持，毫不动摇。在身、语、意的善行方面，他力行布施、持守戒律、遵守布萨日（斋戒日），孝敬父母、亲族，尊敬沙门、婆罗门，恭敬族中的长辈，以及其他各种更殊胜的善法，都坚定地实践。他因为实践、积累、增长了这些善业，所以在身体败坏、生命结束后，投生到善趣天界。他在天界，有十个方面胜过其他天人，即：天界的寿命、美貌、安乐、名声、威力、形色、声音、香气、味道、以及天界的触觉。他从天界死后，再次来到这个世间，获得了这种大人相：［即是说：］双脚平稳地安立，脚掌能平踏地面、从地面抬起时也平稳，整个脚底能够平正地接触地面。

五 他因为具足这种相，如果选择在家生活，就会成为转轮王，是依照正法统治的法王，征服四方直至大海，安定国土，具足七种宝物。这七种宝物就是：轮宝、象宝、马宝、摩尼宝、女宝、居士宝，以及第七种主兵宝。他将拥有一千个以上的儿子，个个智慧勇猛健壮，善于摧伏敌军。这位转轮王能统治这片直至大海边的土地，这片土地上没有顽固凶恶的人、没有邪恶的人、没有障碍，国土繁荣富饶、安稳祥和，没有扰乱，他依靠正法来统治，无需使用刑罚和武器。成为转轮王能获得什么呢？任何人类的怨敌、仇敌，都无法战胜他。成为转轮王，能获得这样的好处。

然而，如果他选择从在家而出家，过上无家的生活，除去这世间一切的覆盖与障碍，成为阿罗汉、正等正觉者。成为佛陀能获得什么呢？内在或外在的任何怨敌、仇敌，无论是贪欲、嗔恨、愚痴，还是沙门、婆罗门、天人、魔王、梵天，以及这个世界上的任何存在，都无法战胜他。成为佛陀，能获得这样的好处。”

世尊说明了这个道理。

六 关于这一点，经中这样说道：

言语真实行善行 守护自身收摄诸根

身语意三业清净 持守戒律遵行布萨

布施且不害有情 内心乐于不粗暴行

如此坚定地受持 一切善法都去实行

他凭借这些善业 上升到了天界之中

享受安乐与嬉戏 在天界寿命结束后

再次降生此世界 双脚脚掌平坦踏实

稳健地接触大地 前来占相的人们聚集

明了其身体相貌 （说）脚掌平稳安立者

无人能够动摇他 无论是在家或出家

此相都昭示此义 若在家能抵御众敌

其他所有的仇敌 皆被克服打败推翻

由他业力的果报 无人敢于对抗于他

倘若这样的人 选择成为出家修行者

内心喜爱并向往出离 像这样的明智者

达到修行最高境界 绝不会再退转动摇

人中最为尊贵者 这确实是他的定法

七 “比丘们！如来在过去的生世中，在他往昔的生存状态和出生为人时，给许多人带来了安乐，帮助他们消除了惊慌、恐惧，确立了合乎正法的守护、保卫和防护，并且连同随从一起布施。他因为实践、积累、增长了这些善业，在身体败坏、生命结束后，投生到善趣天界……（此处省略）……他从天界死后，再次来到这个世间，获得了这种大人相：［即是说：］双脚脚底生有千辐轮相，具有千辐、轮辋和轮毂，一切形相都圆满具足，其各个部分之间区分清晰明了。

八 他因为具足这种相，如果选择在家生活，就会成为转轮王……（此处省略）……成为转轮王能获得什么呢？他拥有众多的随从；他有婆罗门、居士、市民、乡民、财政官、行政官、卫兵、守门官、参谋、朝臣、藩王（副王）、富翁、王子等众多随从。成为转轮王，能获得这样的好处。

然而，如果他选择从在家而出家，过上无家的生活，除去这世间所有的覆盖与障碍，成为阿罗汉、正等正觉者。成为佛陀能获得什么呢？他拥有众多的随从。他有比丘、比丘尼、优婆塞、优婆夷、天人、人类、阿修罗、龙、干达婆等众多随从。成为佛陀，能获得这样的好处。”

世尊说明了这个道理。

九 关于这一点，经中这样说道：

在很久远的过去 在他无数次的生命中

降生到这个人世 为众多众生带来安乐

消除众生的惊恐 勤勉地守护与保卫
l 他凭借这些善业 上升到了天界之中

享受安乐与嬉戏 在天界寿命结束后

再次降生此世界 双脚脚底显现二轮相

具足轮辋与千辐 前来占相的人们聚集

明了其身体相貌 见到王子的非凡相好

具足百种福德相 （说）他将拥有众多随从

能够摧伏一切怨敌 像这样脚底有轮相

具足轮辋与千辐 倘若这样的人

不选择出家修行 他将转动统治之轮宝

统领并教化大地 那时他率领的随从

多是刹帝利族人 他拥有极大的声望

那些随从都侍奉他 倘若这样的人

舍弃世俗出家修行 内心喜爱并向往出离

那么天人与人类 以及阿修罗

帝释天和罗刹众 龙与干达婆

飞禽和走兽们 天界与人间

无人能与之相比 他拥有极大的声望

受到他们的侍奉

一〇 “比丘们！如来在过去的生世中，在他往昔的生存状态和出生为人时，舍弃了杀害生命的行为，远离了杀生，放下棍棒和刀剑，心怀惭愧和慈悲，怜悯并利益一切众生。他因为实践、积累、增长了这些善业，在身体败坏、生命结束后，投生到善趣天界……（此处省略）……他从天界死后，再次来到这个世间，获得了这三种大人相：［即是说：］脚跟长而宽广、手指脚趾细长、身躯像梵天一样挺直。

一一 他因为具足这些相，如果选择在家生活，就会成为转轮王……（此处省略）……成为（轮）王能获得什么呢？他会长寿，能长久住世，保持长久的寿命，在他活着的时候，任何人类的怨敌、仇敌都不可能夺去他的生命。成为转轮王能获得这样的好处……（此处省略）……。成为佛陀能获得什么呢？他会长寿，能长久住世，保持长久的寿命，在他活着的时候，任何怨敌、仇敌，无论是沙门、婆罗门、天人、魔王、梵天，还是这个世界上的任何存在，都不可能夺去他的生命。成为佛陀能获得这样的好处。”

世尊说明了这个道理。

一二 关于这一点，经中这样说道：

了知杀戮与殴打 会给自己带来怖畏

所以远离对他人 施加杀害的行为

以此善行生天界 享受善业的果报

从天界死后 再次来到此世间

获得三种大人相 脚跟宽广而长

身躯端正挺直 清净如同梵天

手臂美好柔软 身形端正庄严

手指柔软纤长 这三种殊胜的大人相
l 预示王子将长寿 此相长久显现

如果他在家生活 将能长久地住世

如果他选择出家 更能长久地住世

若修行神通之力 以及禅定之力

这样的特殊相状 象征他能得长寿

一三 “比丘们！如来在过去的生世中，在他往昔的生存状态和出生为人时，布施精美可口的各种食物：硬食、软食、需要咀嚼品尝的食物、需要舔食的食物，以及各种饮料。他因为实践、积累、增长了这些善业，在身体败坏、生命结束后，投生到天界……（此处省略）……他从天界死后，再次来到这个世间，获得了这种大人相：［即是说：］身体有七处隆起丰满，［即：］双手、双脚、双肩、颈项这七处都隆起丰满。

一四 他因为具足这种相，如果选择在家生活，就会成为转轮王……（此处省略）……。成为转轮王能获得什么呢？能获得精美可口的各种食物：硬食、软食、需要咀嚼品尝的食物、需要舔食的食物，以及各种饮料。成为转轮王能获得这样的好处……（此处省略）……。成为佛陀能获得什么呢？能获得精美可口的各种食物：硬食、软食、需要咀嚼品尝的食物、需要舔食的食物，以及各种饮料。成为佛陀能获得这样的好处。”

世尊说明了这个道理。

一五 关于这一点，经中这样说道：

硬食与软食 舔食及尝食

最上美味食 他曾布施与人

因实践此善行 他在天界长久享乐

再降生此世间 获得七处隆满相

手脚亦且细嫩 精通相法的贤者说

“此人将获得硬食软食 以及种种美味食物

若住在家中修行 此相意义难以言明

若出家修行所得 是硬食软食美味等食

以此断除在家束缚 获得最高修行成就”

一六 “比丘们！如来在过去的生世中，在他往昔的生存状态和出生为人时，用四种摄受方法（四摄事）来团结、引导众人，即：布施、爱语（说令人喜爱的话）、利行（做有益他人的事）、同事（与人同甘共苦，设身处地为人着想）。他因为实践、积累、增长了这些善业，在身体败坏、生命结束后，投生到善趣天界……（此处省略）……他从天界死后，再次来到这个世间，获得了这两种大人相：［即是说：］手脚柔软，并且手脚之间有网缦相。

一七 他因为具足这些相，如果选择在家生活，就会成为转轮王……（此处省略）……。成为转轮王能获得什么呢？他能很好地团结、摄受他的随从。婆罗门、居士、市民、乡民、财政官、行政官、卫兵、守门官、参谋、朝臣、藩王（副王）、富翁、王子等，都会被他很好地摄受。成为转轮王能获得这样的好处……（此处省略）……。成为佛陀能获得什么呢？他能很好地团结、摄受他的随从。比丘、比丘尼、优婆塞、优婆夷、天人、人类、阿修罗、龙、干达婆等，都会被他很好地摄受。成为佛陀能获得这样的好处。”

世尊说明了这个道理。

一八 关于这一点，经中这样说道：

布施以及利他行 爱语以及同事行

自己所作他人所作 善于摄受众多人群

不轻视此等功德 因此而上升天界

他从天界死后 再次降生此世间

手脚生得柔软 并有网缦之相

年轻幼小的王子 因此获得如此相貌

容貌光辉极美妙 人人见了都心生欢喜

他的随从们 非常顺从听话

居住在这大地上 最善于摄受大众

愿说令人喜爱之语 追求利益与安乐

他行持各种善行 圆满各种功德

若舍弃所有欲乐 以及一切财富

而成为觉悟胜者 为大众宣说正法

大众对其言教无疑 从而生起清净信心

听闻种种正法后 依照正法随顺修行

一九 “比丘们！如来在过去的生世中，在他往昔的生存状态和出生为人时，为无量众生说具有意义、符合正法的语言，开示引导无量众生，给众生带来利益和安乐，是一位行法布施的人。他因为实践、积累……（此处省略）……他从天界死后，再次来到这个世间，获得了这两种大人相：［即是说：］脚踝高隆，身毛的尖端朝上竖立生长。

二〇 他因为具足这些相，如果选择在家生活，就会成为转轮王……（此处省略）……。成为（轮）王能获得什么呢？在享受欲乐财富的人中，他是最优越、最殊胜、第一位以及最上最尊贵的人。成为转轮王能获得这样的好处……（此处省略）……。成为佛陀能获得什么呢？在一切有情众生中，他是最优越、最殊胜、第一位以及最上最尊贵的人。成为佛陀能获得这样的好处。”

世尊说明了这个道理。

二一 关于这一点，经中这样说道：

往昔说合义合法之语 开示引导无量众生

为一切有情带来利益安乐 是不吝啬行法布施者

他因行此善业 到达善趣天界

在那里享受幸福 再降生此世间

获得此二种相 被视为具足圆满

拥有最上殊胜福德 身毛向上竖立生长

如同眼睫毛之状 脚踝丰满安住

皮肤覆盖肌肉筋血 其上色泽光辉照耀

若居住于在家 在享受欲乐财富者中

此人最为殊胜 没有能胜过他的人

在南赡部洲之中 他以正法征服统治

若是选择出家修行 在一切有情众生中

他将成为最高者 无人能够胜过他

他于此世间 以诸德行威服一切

二二 “比丘们！如来在过去的生世中，在他往昔的生存状态和出生为人时，认真地教导技艺、学问、品行或工作，（心想：）‘怎样才能让他们快速学习、快速理解、快速进步，并且长久学习而不感到疲倦呢？’他因为实践、积累……（此处省略）……。他从天界死后，再次来到这个世间，获得了这种大人相：［即是说：］小腿像羚羊一样（纤细匀称）。

二三 他因为具足这种相，如果选择在家生活，就会成为转轮王。（此处省略）成为转轮王能获得什么呢？凡是适合国王的、国王所喜悦的、国王所爱好的、国王所欢喜的事物，他都能迅速获得。成为转轮王能获得这样的好处……（此处省略）……。成为佛陀能获得什么呢？凡是适合沙门的、沙门所需要的、沙门所爱好的、沙门所欢喜的事物，他都能迅速获得。成为佛陀能获得这样的好处。”

世尊说明了这个道理。

二四 关于这一点，经中这样说道：

对于种种技艺 学问品行与工作
l 希望他人如何 能快速学习和理解

教导迅速而不倦 带来喜悦成就善行

获得美好安立小腿 圆润匀称逐渐向上

身毛整齐向上生长 皮肤细腻光滑覆盖

小腿如同羚羊一般 人们称呼这样的人

于此世间成就迅速 此相即是象征

若是在家生活 他所期望之物

不需出家即能 于此世迅速获得

倘若这样的人出家 内心喜爱向往出离

寻求远尘离垢 适合他且随顺心意

作为适意之基础 最高尚的出离者

能迅速显现其成就

二五 “比丘们！如来在过去的生世中，在他往昔的生存状态和出生为人时，会去拜访沙门或婆罗门，并请教询问：‘尊者！什么是善？什么是不善？什么是有过失的？什么是无过失的？什么应该实行？什么不该实行？我做什么事会长久地给我带来不利和痛苦？我又做什么事会长久地给我带来利益和安乐呢？’他因为实践、积累……（此处省略）……他从天界死后，再次来到这个世间，获得了这种大人相：［即是说］：他的皮肤细滑。因为皮肤细滑的缘故，尘土污垢不会沾染身体。

二六 他因为具足这种相，如果选择在家生活，就会成为转轮王……（此处省略）……。成为转轮王能获得什么呢？他具有大智慧。在享受欲乐财富的人中，没有一个人的智慧能与他相等，更不用说有超过他的人了。成为转轮王能获得这样的好处……（此处省略）……。成为佛陀能获得什么呢？他具有大智慧，即：广大的智慧、喜悦的智慧、迅速的智慧、敏锐的智慧、能决断疑难的智慧。在一切有情众生中，没有一个人的智慧能与他相等，更不用说有超过他的人了。成为佛陀能获得这样的好处。”

世尊说明了这个道理。

二七 关于这一点，经中这样说道：

在很久远的过去 在他多次的生命中

为了求取真正智慧 曾去拜访出家修行人

询问请教希求解悟 理解义理间的差别

恭敬专注地倾听 获得此善业的果报

即是智慧的获得 降生到这个人世间

皮肤肌理细致光滑 精通出生相占卜者

贤者们解释说明 （说）他能洞察微细义理

此人若不选择出家 将转动统治之轮宝

统领教化此大地 在教导和统领方面

不见有能比得上他 更何况有胜过他者

此人若选择出家 内心向往寻求出离

一心一意乐于远离 获得最高殊胜智慧

证得无上之智慧 是具足最上智慧者

二八 “比丘们！如来在过去的生世中，在他往昔的生存状态和出生为人时，心中充满无嗔恨、无烦恼：即使被很多人言语中伤，他也不忿怒、心不被扰乱、不迷乱、不固执己见；他不显露出忿怒、嗔恨、不满的脸色。他是布施精致的铺盖、柔软的衣物以及细滑的麻布、棉布、丝绸、毛毯的人。他因为此业……（此处省略）……。他从天界死后，再次来到这个世间，获得了这种大人相：［即是说］：身体颜色像黄金，皮肤似黄金一般。

二九 他因为具足这种相，如果选择在家生活，就会成为转轮王：（此处省略）成为转轮王能获得什么呢？能获得精致的铺盖、柔软的衣物以及细滑的麻布、棉布、丝绸、毛毯；成为转轮王能获得这样的好处……（此处省略）……。成为佛陀能获得什么呢？能获得精致的铺盖、柔软的衣物以及细滑的麻布、棉布、丝绸、毛毯。成为佛陀能获得这样的好处。”

世尊说明了这个道理。

三〇 关于这一点，经中这样说道：

他立志于无嗔行 并且布施精致物品

触感柔软光滑布料 在更久远的往世时

确实广行此布施 如同天降甘霖于大地

因圆满此布施 于此世生命结束后

再生于天上世界 如此获得善业果报

再降生于此世间 身体如同黄金一般

如同最胜天帝释 强健而且样貌庄严

若不希望出家 选择在家作居士主

他将统御此大地 并且获得精致布料

殊胜美好的衣物 数量极多而且细滑

带来舒适皮肤触感 倘若他走向出家道

他将获得殊胜衣物 最上等的披戴之物

他持有这些善业 而感受此善业果报

善业绝不会消失 没有这样的道理

三一 “比丘们！如来在过去的生世中，在他往昔的生存状态和出生为人时，使那些长久失散、长期远离的亲戚、朋友、知己、同伴等得以重新团聚；例如：帮助儿子与母亲重逢、母亲与儿子重逢，儿子与父亲重逢、父亲与儿子重逢，兄弟与兄弟重逢，姐妹与兄弟重逢、兄弟与姐妹重逢，姐妹与姐妹重逢，并为他们的团聚感到欢喜。他因为实践此业……（此处省略）……他从天界死后，再次来到这个世间，获得了这种大人相：［即是说：］阴部密处隐藏在鞘中［像马阴藏一样］。

三二 他因为具足这种相，如果选择在家生活，就会成为转轮王；成为转轮王能获得什么呢？他会有很多儿子；他确实会有一千个以上的儿子，个个强健勇猛，善于摧伏敌军。成为转轮王能获得这样的好处……（此处省略）……。成为佛陀能获得什么呢？他会有很多弟子；他的弟子数以千计，个个强健勇猛，善于摧伏（烦恼）敌军。成为佛陀能获得这样的好处。”

世尊说明了这个道理。

三三 关于这一点，经中这样说道：

在过去的往世中 在他多次的生命里

使那些长久失散 长期远离不能相逢的

亲戚与知己好友 得以重新团聚相会

自己为此事而欢喜 帮助他们得以重逢

他因这些善业功德 往生到天界之中

享受嬉戏与喜乐 他从天界死后

再次降生此世间 获得阴部密处隐藏之相

像这样他将多子 亲自生养的子孙们

数量有一千以上 个个强健而且勇猛

能使怨敌感到痛苦 如果居住在家生活

说喜爱悦耳的话语 使他们生起欢喜心

若以威仪而出家 将有更多的弟子

所有的弟子们 都依照教导而奉行

无论是在家生活 还是选择出家修行

此相显现出来 确实昭示着这个意义

第二 诵品

一 “比丘们！如来在过去的生世中，在他往昔的生存状态和出生为人时，是一位善于思虑、观察大众群体的人。他了解他人，也了解自己，明了人与人之间的差别，对于此（差别）他知道：‘这个人适合这个，那个人适合那个。’他如此实行观察人与人之间的差别。因为他行持此业……（此处省略）……他从天界死后，再次来到这个世间，获得了这两种大人相：［即是说：］身材匀称如同榕树，身体挺直站立时，双手手掌能触摸到双膝。

二 他因为具足这些相，如果选择在家生活，就会成为转轮王……（此处省略）……。成为转轮王能获得什么呢？他会非常富有：拥有巨大的财富、众多的资财、大量的金银、丰富的财物、充足的金钱、谷物，仓库都装得满满的。成为转轮王能获得这样的好处……（此处省略）……。成为佛陀能获得什么呢？他会非常富有：拥有巨大的财富，他的财富是：信心、持戒、惭、愧、听闻、布施、智慧这七种财富。成为佛陀能获得这样的好处。”

世尊说明了这个道理。

三 关于这一点，经中这样说道：

衡量、审察、思考 观察大众群体

善于思虑其差别 “这个人适合这个”

在很久远的过去 实行观察人的分别

确实获得站立时 双手可以触及膝盖

他的身体的比例 匀称如同榕树一般

这是清净善业 所带来的剩余果报

精通各种相好 观察征兆和相貌者

这些极其贤能之人 明了其相而作记述

“如果是在家生活 应获得众多享受

这位年轻的王子 将拥有此世间的

世俗的娱乐享受 如果他居住在家

将具足众多财富 倘若舍弃此世间

所有的世俗享乐 必定能够获得那

无上的最高的 最善妙的财富”

四 “比丘们！如来在过去的生世中，在他往昔的生存状态和出生为人时，希望给众多人带来利益、安稳和快乐，（他这样思惟：）‘如何才能让他们依靠我而增长信心、增长持戒、增长听闻、增长布施、增长正法、增长智慧呢？如何增长金钱、谷物、田地、房产、两足和四足的家畜呢？如何增长妻子儿女、奴仆佣人、亲戚、朋友、眷属呢？’他因为实践、积累、增长了这些善业，在身体败坏、生命结束后，投生到善趣天界……（此处省略）……他从天界死后，再次来到这个世间，获得了这三种大人相：［即是说：］上半身像狮子一样（威严）；两肩之间饱满充实；双肩圆满对称。

五 他因为具足这些相，如果选择在家生活，就会成为转轮王。（此处省略）成为转轮王能获得什么呢？他所拥有的一切都不会减损退失：金钱、谷物、田地、房产、两足和四足的家畜、妻子儿女、奴仆佣人、亲戚、朋友、眷属都不会减损退失——成就一切而无减退。成为转轮王能获得这样的好处……（此处省略）……。成为佛陀能获得什么呢？他所拥有的一切都不会减损退失：于信心、于持戒、于听闻、于布施、于智慧都无减损退失——成就一切而无减退。成为佛陀能获得这样的好处。”

世尊说明了这个道理。

六 关于这一点，经中这样说道：

于信心持戒听闻智慧 布施正法及众多善事

于金钱谷物和田地房产 于子女妻室和四足家畜

于亲戚朋友和所有眷属 于力量容貌和自他安乐

（思考）如何使他人不减退 希求众生获得利益成就

以及恒久的繁荣昌盛 他上半身安住如狮子王

双肩圆满对称两肩间饱满 这是往昔清净善行所造业

是不退失法的前兆显现 若在家则谷物钱财增长

子女妻室四足家畜增益 若出家则一无所有却得无上

证得菩提具有不退失法性

七 “比丘们！如来在过去的生世中，在他往昔的生存状态和出生为人时，不用手、石块、棍棒、刀剑去伤害有情众生。他因为实践、积累、增长了这些善业，在身体败坏、生命结束后，投生到善趣天界……（此处省略）……他从天界死后，再次来到这个世间，获得了这种大人相：［即是说：］具有最上等的味觉：在他的咽喉处，有能感受敏锐味觉的器官，均匀地传递滋味。

八 他因为具足这种相，如果选择在家生活，就会成为转轮王。（此处省略）成为转轮王能获得什么呢？他会很少生病，很少有病痛。他的消化器官功能均衡，（体温）既不太冷也不太热。成为转轮王能获得这样的好处……（此处省略）……。成为佛陀能获得什么呢？他会很少生病，很少有病痛。他的消化器官功能均衡，（体温）既不太冷也不太热，处于适中状态，适合精进修行，没有扰乱。成为佛陀能获得这样的好处。”

世尊说明了这个道理。

九 关于这一点，经中这样说道：

不用手杖或石块 不用刀剑或杀戮殴打

也不用威胁或恐吓 不去伤害他人众生

他因此生往善趣 享受安乐的果报

再降生于此世间 成就味觉感受器官

安住于咽喉之中 具有最上等的味觉

而且那些明智贤者 观察细致深入的人

这样说道 “这个人将会充满安乐

无论在家或出家 此相都显现此意义”

一〇 “比丘们！如来……（此处省略）……出生为人时，视物不左右摇摆，不左顾右盼，不窥视，而是以正直的心、慈悲的眼光看待一切有情众生。他因为实践、积累、增长了这些善业，在身体败坏、生命结束后，投生到善趣天界……（此处省略）……。他从天界死后，再次来到这个世间，获得了这两种大人相：［即是说：］眼睛深蓝色；眼睫毛像母牛一样（长而卷翘）。

一一 他因为具足这些相，如果选择在家生活，就会成为转轮王。（此处省略）成为转轮王能获得什么呢？他会被很多人所喜爱和观看。婆罗门、居士、市民、乡民、财政官、行政官、卫兵、守门官、参谋、藩王（副王）、富翁、王子都会喜爱并乐于亲近他。成为转轮王能获得这样的好处……（此处省略）……。成为佛陀能获得什么呢？他会被很多人所喜爱和观看。比丘、比丘尼、优婆塞、优婆夷、天人、人类、阿修罗、龙、干达婆都会喜爱并乐于亲近他。成为佛陀能获得这样的好处。”

世尊说明了这个道理。

一二 关于这一点，经中这样说道：

不邪视不斜视 不左顾右盼窥视

如此以正直之心 以慈悲眼光视众生

他在善趣中 享受那善业果报

在那里只有快乐 再次降生此世间

眼睫毛像母牛 眼睛明亮呈深蓝色

众多修行优胜者 善于占卜相貌者

洞察眼睛细微处 从未出错的人（说）

喜爱他乐于见他 若在家则受人喜爱

被众多人所亲近 若出家成为沙门

是灭除忧悲者 为众多人所尊敬爱戴

一三 “比丘们！如来……（此处省略）……出生为人时，在各种善法中是先行者和领导者，［即］在身、语、意的三业方面：力行布施、持守戒律、遵守布萨日（斋戒日）、敬爱父母、虔敬沙门和婆罗门、恭敬同族的长辈，以及在其他各种殊胜的善法中也是如此，是善行者中的领导者。他因为实践、积累、增长了这些善业，在身体败坏、生命结束后，投生到善趣天界……（此处省略）……。他从天界死后，再次来到这个世间，获得了这种大人相：（即是说：）头顶有肉髻相。

一四 他因为具足这种相，如果选择在家生活，就会成为转轮王：（此处省略）成为转轮王能获得什么呢？他会有众多的随从：即婆罗门、居士、市民、乡民、财政官、行政官、卫兵、守门官、参谋、藩王（副王）、富翁、王子。成为转轮王能获得这样的好处……（此处省略）……。成为佛陀能获得什么呢？他会有众多的随从：即比丘、比丘尼、优婆塞、优婆夷、天人、人类、阿修罗、龙、干达婆。成为佛陀能获得这样的好处。”

世尊说明了这个道理。

一五 关于这一点，经中这样说道：

在善行中作表率 喜爱奉行正法者

成为众多人的随从 在天界感受福德果报

感受完善行果报 降生于此世间

具足头顶肉髻之相 通晓相法受持者

明了记述并预言 “他将是众人的表率

人们将奉献于他 如同他往昔所为

若生为刹帝利 成为大地之主

将获得众人侍奉 然而倘若此男子

如此舍俗出家 将通晓诸法奥义

并实践其正行 他对众多随从

宣示其教导 他们乐于其功德”

一六 “比丘们！如来……（此处省略）……出生为人时，远离妄语（说不真实的话），说真实语，不违背真实，值得信赖，可以依靠，不欺骗世间的任何人。他因为实践、积累、增长了这些善业……（此处省略）……。他从天界死后，再次来到这个世间，获得了这两种大人相：［即是说：］每一个毛孔只生长一根毛发；眉间生有白色的毫毛，柔软如同兜罗绵。

一七 他因为具足这些相，如果选择在家生活，就会成为转轮王：（此处省略）成为转轮王能获得什么呢？会有很多人前来归附于他，即：婆罗门、居士、市民、乡民、财政官、行政官、卫兵、守门官、参谋、朝臣、藩王（副王）、富翁、王子。成为转轮王能获得这样的好处……（此处省略）……。成为佛陀能获得什么呢？会有很多人前来归附于他，即：比丘、比丘尼、优婆塞、优婆夷、天人、人类、阿修罗、龙、干达婆。成为佛陀能获得这样的好处。”

世尊说明了这个道理。

一八 关于这一点，经中这样说道：

在过去的生世中 信守真实誓言者

言语无虚假 避免说虚妄之言

他不欺骗任何人 只说基于事实的

真实不虚的话语 让人信服欢喜

眉间生有白毫 洁白柔软如兜罗绵

庄严而洁白光亮 毛孔中不生双毛

身体每一毛孔生一毛 众多精通相法者

聚集一起观察相貌 占卜其出生之征兆

解说其相貌说道 “白毫与身毛 如此端正安住

这样的人若在家 众人将归附顺从他

因其往昔所造善业 实践而得此果报

若出家则身无长物 成就无上寂静境界

现证成为正等觉者 众人将归附顺从他”

一九 “比丘们！如来在过去的生世中……（此处省略）……出生为人时，舍弃了离间语（挑拨是非的话），不说离间语；他不会在这里听了话，为了离间他们而去向另一处的人说；也不会在那里听了话，为了破坏这些人的和合而去向这里的人说；相反，他致力于使不和合的人重新和合，使已经和合的人关系更加紧密，他喜爱和合，乐于和合，说促进和合的言语。他因为实践、积累、增长了这些善业，在身体败坏、生命结束后，投生到善趣天界……（此处省略）……。他从天界死后，再次来到这个世间，获得了这两种大人相：［即是说：］有四十颗牙齿，并且牙齿之间没有缝隙。

二〇 他因为具足这些相，如果选择在家生活，就会成为转轮王。（此处省略）成为转轮王能获得什么呢？他的部众不会不和合，即：婆罗门、居士、市民、乡民、财政官、行政官、卫兵、守门官、参谋、朝臣、藩王（副王）、富翁、王子等部众都不会不和合……（此处省略）……。成为佛陀能获得什么呢？他的僧团（会众）不会不和合，即：比丘、比丘尼、优婆塞、优婆夷、天人、人类、阿修罗、龙、干达婆等大众都互相和合。成为佛陀能获得这样的好处。”

世尊说明了这个道理。

二一 关于这一点，经中这样说道：

不说毁谤离间之语 增长争论与破坏

不作增长争斗之事 不说破坏和合之言

只说使分裂者和合 消除争端促进团结

他因此生于善趣 享受那善业果报

再降生于此世间 牙齿紧密无有间隙

口中生有四十齿 极为坚固且安住

若生为刹帝利 成为大地之主

他的部众将和合 安稳无有恼害

若为沙门离尘垢 追随他者皆不离弃

二二 “比丘们！如来……（此处省略）……出生为人时，舍弃了粗恶语（伤人的话），不说粗恶语，他说的话没有过失：悦耳、动听、可爱、触动人心、文雅高尚，为众人所喜爱，为众人所欢喜。他只说这样的话语。他因为实践、积累、增长了这些善业，在身体败坏、生命结束后，投生到善趣天界……（此处省略）……。他从天界死后，再次来到这个世间，获得了这两种大人相：［即是说］舌头广长，并且声音像梵天之音，如同迦陵频伽鸟的鸣叫。

二三 他因为具足这些相，如果选择在家生活，就会成为转轮王。（此处省略）成为转轮王能获得什么呢？他的言语容易被人接受，即：婆罗门、居士、市民、乡民、财政官、行政官、卫兵、守门官、参谋、朝臣、藩王（副王）、富翁、王子等也都乐于接受他的话；成为转轮王能获得这样的好处……（此处省略）……。成为佛陀能获得什么呢？他的言语容易被人接受，即：比丘、比丘尼、优婆塞、优婆夷、天人、人类、阿修罗、龙、干达婆等也都乐于接受他的话。成为佛陀能获得这样的好处。”

世尊说明了这个道理。

二四 关于这一点，经中这样说道：

不说辱骂争斗伤人之语 引人痛苦压迫众人

不说粗暴强硬之言 只说甜蜜和谐亲切话语

令人心中喜悦 深入人心的话语

他说出悦耳之言 听者内心安乐欢喜

感受清净言语之果 在天界中感受福报

感受完善行之果 获得梵天般的声音

他的舌头宽广而长 所说言语易被接受

若在家也能如所说成就 倘若此人选择出家

大众都信受其言语 他对众多人说善语

人们都相互传颂他所说

二五 “比丘们！如来在过去的生世中，在他往昔的生存状态和出生为人时，舍弃了绮语（无意义的闲谈），不说绮语；他在适当的时候说话、说符合事实的话、说有意义的话、说符合正法的话、说符合戒律的话、说有价值如宝藏的话，说话时机恰当、有理有据、有分寸节制、切合意义。他因为实践、积累、增长了这些善业，在身体败坏、生命结束后，投生到善趣天界……（此处省略）……。他从天界死后，再次来到这个世间，获得了这种大人相：［即是说：］下颌像狮子一样（丰满有力）。

二六 他因为具足这种相，如果选择在家生活，就会成为转轮王：（此处省略）成为转轮王能获得什么呢？在人类中，没有任何怨敌、仇敌能够战胜他；成为转轮王能获得这样的好处……（此处省略）……。成为佛陀能获得什么呢？内在或外在的怨敌、仇敌：无论是贪欲、嗔恨、愚痴，还是沙门、婆罗门、天人、魔王、梵天以及这个世界上的任何存在，都不能战胜他；成为佛陀能获得这样的好处。”

世尊说明了这个道理。

二七 关于这一点，经中这样说道：

不讲无意义的绮语 不轻浮不散乱言语

排除了无益之言 说了对人有利

带来安乐的话语 于此世生命结束后

往生到天界 享受善业果报

从天界死后 再次降生此世间

获得（上下颌）如兽中之王 最胜狮子的下颌相

成为难以战胜之王 人中之主统领人间

具足强大的威力 如同忉利天城般殊胜

为众所周知 如同天帝释胜过诸天

干达婆阿修罗夜叉罗刹 以及诸天神都无法战胜他

若人具有如此体性 居于在家则得此成就

威名远播四方四维

二八 “比丘们！如来在过去的生世中，在他往昔的生存状态和出生为人时，舍弃了邪命（不正当的谋生方式），以正当的方法维持生活：远离了使用欺诈的秤、伪造的钱币、欺诈的量器，以及贿赂、欺骗、诈取、虚伪、砍杀、杀戮、捆绑、抢劫、掠夺、强暴等行为。他因为实践、积累、增长了这些善业……（此处省略）……。他从天界死后，再次来到这个世间，获得了这两种大人相：［即是说：］牙齿整齐，以及牙齿非常洁白。”

二九 “他因为具足这些相，如果选择在家生活，就会成为转轮王，是依照正法统治的法王；征服四方直至大海，安定国土，具足七种宝物。这七种宝物就是：轮宝、象宝、马宝、摩尼宝、女宝、居士宝，以及第七种是主兵（将军）宝。他确实拥有一千个以上的儿子，个个勇猛健壮，善于摧伏敌军。这位转轮王能以正法统治这片直至海边的大地，无需使用刑罚和武器，国土上没有顽固凶恶的人，没有邪恶，没有障碍，繁荣富饶、安稳祥和，没有扰乱。成为转轮王能获得什么呢？他拥有清净的随从，即：婆罗门、居士、市民、乡民、财政官、行政官、卫兵、守门官、参谋、朝臣、藩王（副王）、王子；成为转轮王能获得这样的好处。

三〇 然而，如果这个人选择从在家而出家，过上无家的生活，除去这世间所有的覆盖与障碍，成为阿罗汉、正等正觉者。成为佛陀能获得什么呢？他拥有清净的随从，即：比丘、比丘尼、优婆塞、优婆夷、天人、人类、阿修罗、龙、干达婆；成为佛陀能获得这样的好处。”

世尊说明了这个道理。

三一 关于这一点，经中这样说道：

舍弃不正当的谋生 以平等正直的方式维生

他以清净如法的方式 成就了（生活所需）

排除了无益之事 实践了有益之事

为众多人带来了安乐 因为行持此善业

被贤善智慧者称赞 此人在天界感受安乐果报

如同在忉利天城般 殊胜为众所周知
l 他在那里获得 充满喜悦嬉戏的安乐

他从天界死后 再次投生此人间

承受善业果报 口中牙齿整齐排列

并且牙齿极为洁白 占相的人群聚集起来

精通此道的贤者们 描述其相貌（说）

牙齿如（鸟）齿般平齐 洁白纯净光辉耀眼

拥有这样牙齿的君王 将有清净的人民随从

统领广阔的大地 他将安定国土

为人民带来利益安乐 然而他若选择出家

成为离恶的沙门 烦恼平息覆盖消除

远离了忧虑与疲劳 能见到此世与他世

无论在家或出家众 接受他的教导

能去除应受谴责的恶事 以及不净行为

他被清净的人围绕 这些人能灭除

心垢心障烦恼污垢

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.13 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【1】Dīghanikāya 长部经典 (DN 1-34, 1360)/《3》Pāthikavaggapāḷi 波梨品 (DN 24-34, 1-360)”

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【经名】 8. Siṅgālasutta 教授尸迦罗越经 (DN 31, 242-274)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Siṅgālasuttaṃ

242. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena siṅgālako [sigālako (sī.)] gahapatiputto kālasseva uṭṭhāya rājagahā nikkhamitvā allavattho allakeso pañjaliko puthudisā [puthuddisā (sī. syā. pī.)] namassati – puratthimaṃ disaṃ dakkhiṇaṃ disaṃ pacchimaṃ disaṃ uttaraṃ disaṃ heṭṭhimaṃ disaṃ uparimaṃ disaṃ.

243. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi. Addasā kho bhagavā siṅgālakaṃ gahapatiputtaṃ kālasseva vuṭṭhāya rājagahā nikkhamitvā allavatthaṃ allakesaṃ pañjalikaṃ puthudisā namassantaṃ – puratthimaṃ disaṃ dakkhiṇaṃ disaṃ pacchimaṃ disaṃ uttaraṃ disaṃ heṭṭhimaṃ disaṃ uparimaṃ disaṃ. Disvā siṅgālakaṃ gahapatiputtaṃ etadavoca – “kiṃ nu kho tvaṃ, gahapatiputta, kālasseva uṭṭhāya rājagahā nikkhamitvā allavattho allakeso pañjaliko puthudisā namassasi – puratthimaṃ disaṃ dakkhiṇaṃ disaṃ pacchimaṃ disaṃ uttaraṃ disaṃ heṭṭhimaṃ disaṃ uparimaṃ disan”ti? “Pitā maṃ, bhante, kālaṃ karonto evaṃ avaca – ‘disā, tāta, namasseyyāsī’ti. So kho ahaṃ, bhante, pituvacanaṃ sakkaronto garuṃ karonto mānento pūjento kālasseva uṭṭhāya rājagahā nikkhamitvā allavattho allakeso pañjaliko puthudisā namassāmi – puratthimaṃ disaṃ dakkhiṇaṃ disaṃ pacchimaṃ disaṃ uttaraṃ disaṃ heṭṭhimaṃ disaṃ uparimaṃ disan”ti.

Cha disā

244. “Na kho, gahapatiputta, ariyassa vinaye evaṃ cha disā [chaddisā (sī. pī.)] namassitabbā”ti. “Yathā kathaṃ pana, bhante, ariyassa vinaye cha disā [chaddisā (sī. pī.)] namassitabbā? Sādhu me, bhante, bhagavā tathā dhammaṃ desetu, yathā ariyassa vinaye cha disā [chaddisā (sī. pī.)] namassitabbā”ti.

“Tena hi, gahapatiputta suṇohi sādhukaṃ manasikarohi bhāsissāmī”ti. “Evaṃ, bhante”ti kho siṅgālako gahapatiputto bhagavato paccassosi. Bhagavā etadavoca –

“Yato kho, gahapatiputta, ariyasāvakassa cattāro kammakilesā pahīnā honti, catūhi ca ṭhānehi pāpakammaṃ na karoti, cha ca bhogānaṃ apāyamukhāni na sevati, so evaṃ cuddasa pāpakāpagato chaddisāpaṭicchādī [paṭicchādī hoti (syā.)] ubholokavijayāya paṭipanno hoti. Tassa ayañceva loko āraddho hoti paro ca loko. So kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.

Cattārokammakilesā

245. “Katamassa cattāro kammakilesā pahīnā honti? Pāṇātipāto kho, gahapatiputta, kammakileso, adinnādānaṃ kammakileso, kāmesumicchācāro kammakileso, musāvādo kammakileso. Imassa cattāro kammakilesā pahīnā hontī”ti. Idamavoca bhagavā, idaṃ vatvāna [idaṃ vatvā (sī. pī.) evamīdisesu ṭhānesu] sugato athāparaṃ etadavoca satthā –

“Pāṇātipāto adinnādānaṃ, musāvādo ca vuccati;

Paradāragamanañceva, nappasaṃsanti paṇḍitā”ti.

Catuṭṭhānaṃ

246. “Katamehi catūhi ṭhānehi pāpakammaṃ na karoti? Chandāgatiṃ gacchanto pāpakammaṃ karoti, dosāgatiṃ gacchanto pāpakammaṃ karoti, mohāgatiṃ gacchanto pāpakammaṃ karoti, bhayāgatiṃ gacchanto pāpakammaṃ karoti. Yato kho, gahapatiputta, ariyasāvako neva chandāgatiṃ gacchati, na dosāgatiṃ gacchati, na mohāgatiṃ gacchati, na bhayāgatiṃ gacchati; imehi catūhi ṭhānehi pāpakammaṃ na karotī”ti. Idamavoca bhagavā, idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

“Chandā dosā bhayā mohā, yo dhammaṃ ativattati;

Nihīyati yaso tassa [tassa yeso (bahūsu, vinayepi)], kāḷapakkheva candimā.

“Chandā dosā bhayā mohā, yo dhammaṃ nātivattati;

Āpūrati yaso tassa [tassa yeso (bahūsu, vinayepi)], sukkapakkheva [juṇhapakkheva (ka.)] candimā”ti.

Cha apāyamukhāni

247. “Katamāni cha bhogānaṃ apāyamukhāni na sevati? Surāmerayamajjappamādaṭṭhānānuyogo kho, gahapatiputta, bhogānaṃ apāyamukhaṃ, vikālavisikhācariyānuyogo bhogānaṃ apāyamukhaṃ, samajjābhicaraṇaṃ bhogānaṃ apāyamukhaṃ, jūtappamādaṭṭhānānuyogo bhogānaṃ apāyamukhaṃ, pāpamittānuyogo bhogānaṃ apāyamukhaṃ, ālasyānuyogo [ālasānuyogo (sī. syā. pī.)] bhogānaṃ apāyamukhaṃ.

Surāmerayassa cha ādīnavā

248. “Cha khome, gahapatiputta, ādīnavā surāmerayamajjappamādaṭṭhānānuyoge. Sandiṭṭhikā dhanajāni [dhanañjāni (sī. pī.)], kalahappavaḍḍhanī, rogānaṃ āyatanaṃ, akittisañjananī, kopīnanidaṃsanī, paññāya dubbalikaraṇītveva chaṭṭhaṃ padaṃ bhavati. Ime kho, gahapatiputta, cha ādīnavā surāmerayamajjappamādaṭṭhānānuyoge.

Vikālacariyāya cha ādīnavā

249. “Cha khome, gahapatiputta, ādīnavā vikālavisikhācariyānuyoge. Attāpissa agutto arakkhito hoti, puttadāropissa agutto arakkhito hoti, sāpateyyaṃpissa aguttaṃ arakkhitaṃ hoti, saṅkiyo ca hoti pāpakesu ṭhānesu [tesu tesu ṭhānesu (syā.)], abhūtavacanañca tasmiṃ rūhati, bahūnañca dukkhadhammānaṃ purakkhato hoti. Ime kho, gahapatiputta, cha ādīnavā vikālavisikhācariyānuyoge.

Samajjābhicaraṇassa cha ādīnavā

250. “Cha khome, gahapatiputta, ādīnavā samajjābhicaraṇe. Kva [kuvaṃ (ka. sī. pī.)] naccaṃ, kva gītaṃ, kva vāditaṃ, kva akkhānaṃ, kva pāṇissaraṃ, kva kumbhathunanti. Ime kho, gahapatiputta, cha ādīnavā samajjābhicaraṇe.

Jūtappamādassa cha ādīnavā

251. “Cha khome, gahapatiputta, ādīnavā jūtappamādaṭṭhānānuyoge. Jayaṃ veraṃ pasavati, jino vittamanusocati, sandiṭṭhikā dhanajāni, sabhāgatassa [sabhāye tassa (ka.)] vacanaṃ na rūhati, mittāmaccānaṃ paribhūto hoti, āvāhavivāhakānaṃ apatthito hoti – ‘akkhadhutto ayaṃ purisapuggalo nālaṃ dārabharaṇāyā’ti. Ime kho, gahapatiputta, cha ādīnavā jūtappamādaṭṭhānānuyoge.

Pāpamittatāya cha ādīnavā

252. “Cha khome, gahapatiputta, ādīnavā pāpamittānuyoge. Ye dhuttā, ye soṇḍā, ye pipāsā, ye nekatikā, ye vañcanikā, ye sāhasikā. Tyāssa mittā honti te sahāyā. Ime kho, gahapatiputta, cha ādīnavā pāpamittānuyoge.

Ālasyassa cha ādīnavā

253. “Cha khome, gahapatiputta, ādīnavā ālasyānuyoge. Atisītanti kammaṃ na karoti, atiuṇhanti kammaṃ na karoti, atisāyanti kammaṃ na karoti, atipātoti kammaṃ na karoti, atichātosmīti kammaṃ na karoti, atidhātosmīti kammaṃ na karoti. Tassa evaṃ kiccāpadesabahulassa viharato anuppannā ceva bhogā nuppajjanti, uppannā ca bhogā parikkhayaṃ gacchanti. Ime kho, gahapatiputta, cha ādīnavā ālasyānuyoge”ti. Idamavoca bhagavā, idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

“Hoti pānasakhā nāma,

Hoti sammiyasammiyo;

Yo ca atthesu jātesu,

Sahāyo hoti so sakhā.

“Ussūraseyyā paradārasevanā,

Verappasavo [verappasaṅgo (sī. syā. pī.)] ca anatthatā ca;

Pāpā ca mittā sukadariyatā ca,

Ete cha ṭhānā purisaṃ dhaṃsayanti.

“Pāpamitto pāpasakho,

Pāpaācāragocaro;

Asmā lokā paramhā ca,

Ubhayā dhaṃsate naro.

“Akkhitthiyo vāruṇī naccagītaṃ,

Divā soppaṃ pāricariyā akāle;

Pāpā ca mittā sukadariyatā ca,

Ete cha ṭhānā purisaṃ dhaṃsayanti.

“Akkhehi dibbanti suraṃ pivanti,

Yantitthiyo pāṇasamā paresaṃ;

Nihīnasevī na ca vuddhasevī [vuddhisevī (syā.), buddhisevī (ka.)],

Nihīyate kāḷapakkheva cando.

“Yo vāruṇī addhano akiñcano,

Pipāso pivaṃ papāgato [pipāsosi atthapāgato (syā.), pipāsopi samappapāgato (ka.)];

Udakamiva iṇaṃ vigāhati,

Akulaṃ [ākulaṃ (syā. ka.)] kāhiti khippamattano.

“Na divā soppasīlena, rattimuṭṭhānadessinā [rattinuṭṭhānadassinā (sī. pī.), rattinuṭṭhānasīlinā (?)];

Niccaṃ mattena soṇḍena, sakkā āvasituṃ gharaṃ.

“Atisītaṃ atiuṇhaṃ, atisāyamidaṃ ahu;

Iti vissaṭṭhakammante, atthā accenti māṇave.

“Yodha sītañca uṇhañca, tiṇā bhiyyo na maññati;

Karaṃ purisakiccāni, so sukhaṃ [sukhā (sabbattha) aṭṭhakathā oloketabbā] na vihāyatī”ti.

Mittapatirūpakā

254. “Cattārome, gahapatiputta, amittā mittapatirūpakā veditabbā. Aññadatthuharo amitto mittapatirūpako veditabbo, vacīparamo amitto mittapatirūpako veditabbo, anuppiyabhāṇī amitto mittapatirūpako veditabbo, apāyasahāyo amitto mittapatirūpako veditabbo.

255. “Catūhi kho, gahapatiputta, ṭhānehi aññadatthuharo amitto mittapatirūpako veditabbo.

“Aññadatthuharo hoti, appena bahumicchati;

Bhayassa kiccaṃ karoti, sevati atthakāraṇā.

“Imehi kho, gahapatiputta, catūhi ṭhānehi aññadatthuharo amitto mittapatirūpako veditabbo.

256. “Catūhi kho, gahapatiputta, ṭhānehi vacīparamo amitto mittapatirūpako veditabbo. Atītena paṭisantharati [paṭisandharati (ka.)], anāgatena paṭisantharati, niratthakena saṅgaṇhāti, paccuppannesu kiccesu byasanaṃ dasseti. Imehi kho, gahapatiputta, catūhi ṭhānehi vacīparamo amitto mittapatirūpako veditabbo.

257. “Catūhi kho, gahapatiputta, ṭhānehi anuppiyabhāṇī amitto mittapatirūpako veditabbo. Pāpakaṃpissa [pāpakammaṃpissa (syā.)] anujānāti, kalyāṇaṃpissa anujānāti, sammukhāssa vaṇṇaṃ bhāsati, parammukhāssa avaṇṇaṃ bhāsati. Imehi kho, gahapatiputta, catūhi ṭhānehi anuppiyabhāṇī amitto mittapatirūpako veditabbo.

258. “Catūhi kho, gahapatiputta, ṭhānehi apāyasahāyo amitto mittapatirūpako veditabbo. Surāmeraya majjappamādaṭṭhānānuyoge sahāyo hoti, vikāla visikhā cariyānuyoge sahāyo hoti, samajjābhicaraṇe sahāyo hoti, jūtappamādaṭṭhānānuyoge sahāyo hoti. Imehi kho, gahapatiputta, catūhi ṭhānehi apāyasahāyo amitto mittapatirūpako veditabbo”ti.

259. Idamavoca bhagavā, idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

“Aññadatthuharo mitto, yo ca mitto vacīparo [vacīparamo (syā.)];

Anuppiyañca yo āha, apāyesu ca yo sakhā.

Ete amitte cattāro, iti viññāya paṇḍito;

Ārakā parivajjeyya, maggaṃ paṭibhayaṃ yathā”ti.

Suhadamitto

260. “Cattārome, gahapatiputta, mittā suhadā veditabbā. Upakāro [upakārako (syā.)] mitto suhado veditabbo, samānasukhadukkho mitto suhado veditabbo, atthakkhāyī mitto suhado veditabbo, anukampako mitto suhado veditabbo.

261. “Catūhi kho, gahapatiputta, ṭhānehi upakāro mitto suhado veditabbo. Pamattaṃ rakkhati, pamattassa sāpateyyaṃ rakkhati, bhītassa saraṇaṃ hoti, uppannesu kiccakaraṇīyesu taddiguṇaṃ bhogaṃ anuppadeti. Imehi kho, gahapatiputta, catūhi ṭhānehi upakāro mitto suhado veditabbo.

262. “Catūhi kho, gahapatiputta, ṭhānehi samānasukhadukkho mitto suhado veditabbo. Guyhamassa ācikkhati, guyhamassa parigūhati, āpadāsu na vijahati, jīvitaṃpissa atthāya pariccattaṃ hoti. Imehi kho, gahapatiputta, catūhi ṭhānehi samānasukhadukkho mitto suhado veditabbo.

263. “Catūhi kho, gahapatiputta, ṭhānehi atthakkhāyī mitto suhado veditabbo. Pāpā nivāreti, kalyāṇe niveseti, assutaṃ sāveti, saggassa maggaṃ ācikkhati. Imehi kho, gahapatiputta, catūhi ṭhānehi atthakkhāyī mitto suhado veditabbo.

264. “Catūhi kho, gahapatiputta, ṭhānehi anukampako mitto suhado veditabbo. Abhavenassa na nandati, bhavenassa nandati, avaṇṇaṃ bhaṇamānaṃ nivāreti, vaṇṇaṃ bhaṇamānaṃ pasaṃsati. Imehi kho, gahapatiputta, catūhi ṭhānehi anukampako mitto suhado veditabbo”ti.

265. Idamavoca bhagavā, idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

“Upakāro ca yo mitto, sukhe dukkhe [sukhadukkho (syā. ka.)] ca yo sakhā [yo ca mitto sukhe dukkhe (sī. pī.)];

Atthakkhāyī ca yo mitto, yo ca mittānukampako.

“Etepi mitte cattāro, iti viññāya paṇḍito;

Sakkaccaṃ payirupāseyya, mātā puttaṃ va orasaṃ;

Paṇḍito sīlasampanno, jalaṃ aggīva bhāsati.

“Bhoge saṃharamānassa, bhamarasseva irīyato;

Bhogā sannicayaṃ yanti, vammikovupacīyati.

“Evaṃ bhoge samāhatvā [samāharitvā (syā.)], alamatto kule gihī;

Catudhā vibhaje bhoge, sa ve mittāni ganthati.

“Ekena bhoge bhuñjeyya, dvīhi kammaṃ payojaye;

Catutthañca nidhāpeyya, āpadāsu bhavissatī”ti.

Chaddisāpaṭicchādanakaṇḍaṃ

266. “Kathañca, gahapatiputta, ariyasāvako chaddisāpaṭicchādī hoti? Cha imā, gahapatiputta, disā veditabbā. Puratthimā disā mātāpitaro veditabbā, dakkhiṇā disā ācariyā veditabbā, pacchimā disā puttadārā veditabbā, uttarā disā mittāmaccā veditabbā, heṭṭhimā disā dāsakammakarā veditabbā, uparimā disā samaṇabrāhmaṇā veditabbā.

267. “Pañcahi kho, gahapatiputta, ṭhānehi puttena puratthimā disā mātāpitaro paccupaṭṭhātabbā – bhato ne [nesaṃ (bahūsu)] bharissāmi, kiccaṃ nesaṃ karissāmi, kulavaṃsaṃ ṭhapessāmi, dāyajjaṃ paṭipajjāmi, atha vā pana petānaṃ kālaṅkatānaṃ dakkhiṇaṃ anuppadassāmīti. Imehi kho, gahapatiputta, pañcahi ṭhānehi puttena puratthimā disā mātāpitaro paccupaṭṭhitā pañcahi ṭhānehi puttaṃ anukampanti. Pāpā nivārenti, kalyāṇe nivesenti, sippaṃ sikkhāpenti, patirūpena dārena saṃyojenti, samaye dāyajjaṃ niyyādenti [niyyātenti (ka. sī.)]. Imehi kho, gahapatiputta, pañcahi ṭhānehi puttena puratthimā disā mātāpitaro paccupaṭṭhitā imehi pañcahi ṭhānehi puttaṃ anukampanti. Evamassa esā puratthimā disā paṭicchannā hoti khemā appaṭibhayā.

268. “Pañcahi kho, gahapatiputta, ṭhānehi antevāsinā dakkhiṇā disā ācariyā paccupaṭṭhātabbā – uṭṭhānena upaṭṭhānena sussusāya pāricariyāya sakkaccaṃ sippapaṭiggahaṇena [sippaṃ paṭiggahaṇena (syā.), sippauggahaṇena (ka.)]. Imehi kho, gahapatiputta, pañcahi ṭhānehi antevāsinā dakkhiṇā disā ācariyā paccupaṭṭhitā pañcahi ṭhānehi antevāsiṃ anukampanti – suvinītaṃ vinenti, suggahitaṃ gāhāpenti, sabbasippassutaṃ samakkhāyino bhavanti, mittāmaccesu paṭiyādenti [paṭivedenti (syā.)], disāsu parittāṇaṃ karonti. Imehi kho, gahapatiputta, pañcahi ṭhānehi antevāsinā dakkhiṇā disā ācariyā paccupaṭṭhitā imehi pañcahi ṭhānehi antevāsiṃ anukampanti. Evamassa esā dakkhiṇā disā paṭicchannā hoti khemā appaṭibhayā.

269. “Pañcahi kho, gahapatiputta, ṭhānehi sāmikena pacchimā disā bhariyā paccupaṭṭhātabbā – sammānanāya anavamānanāya [avimānanāya (syā. pī.)] anaticariyāya issariyavossaggena alaṅkārānuppadānena. Imehi kho, gahapatiputta, pañcahi ṭhānehi sāmikena pacchimā disā bhariyā paccupaṭṭhitā pañcahi ṭhānehi sāmikaṃ anukampati – susaṃvihitakammantā ca hoti, saṅgahitaparijanā [susaṅgahitaparijanā (sī. syā. pī.)] ca, anaticārinī ca, sambhatañca anurakkhati, dakkhā ca hoti analasā sabbakiccesu. Imehi kho, gahapatiputta, pañcahi ṭhānehi sāmikena pacchimā disā bhariyā paccupaṭṭhitā imehi pañcahi ṭhānehi sāmikaṃ anukampati. Evamassa esā pacchimā disā paṭicchannā hoti khemā appaṭibhayā.

270. “Pañcahi kho, gahapatiputta, ṭhānehi kulaputtena uttarā disā mittāmaccā paccupaṭṭhātabbā – dānena peyyavajjena [viyavajjena (syā. ka.)] atthacariyāya samānattatāya avisaṃvādanatāya. Imehi kho, gahapatiputta, pañcahi ṭhānehi kulaputtena uttarā disā mittāmaccā paccupaṭṭhitā pañcahi ṭhānehi kulaputtaṃ anukampanti – pamattaṃ rakkhanti, pamattassa sāpateyyaṃ rakkhanti, bhītassa saraṇaṃ honti, āpadāsu na vijahanti, aparapajā cassa paṭipūjenti. Imehi kho, gahapatiputta, pañcahi ṭhānehi kulaputtena uttarā disā mittāmaccā paccupaṭṭhitā imehi pañcahi ṭhānehi kulaputtaṃ anukampanti. Evamassa esā uttarā disā paṭicchannā hoti khemā appaṭibhayā.

271. “Pañcahi kho, gahapatiputta, ṭhānehi ayyirakena [ayirakena (sī. syā. pī.)] heṭṭhimā disā dāsakammakarā paccupaṭṭhātabbā – yathābalaṃ kammantasaṃvidhānena bhattavetanānuppadānena gilānupaṭṭhānena acchariyānaṃ rasānaṃ saṃvibhāgena samaye vossaggena. Imehi kho, gahapatiputta, pañcahi ṭhānehi ayyirakena heṭṭhimā disā dāsakammakarā paccupaṭṭhitā pañcahi ṭhānehi ayyirakaṃ anukampanti – pubbuṭṭhāyino ca honti, pacchā nipātino ca, dinnādāyino ca, sukatakammakarā ca, kittivaṇṇaharā ca. Imehi kho, gahapatiputta, pañcahi ṭhānehi ayyirakena heṭṭhimā disā dāsakammakarā paccupaṭṭhitā imehi pañcahi ṭhānehi ayyirakaṃ anukampanti. Evamassa esā heṭṭhimā disā paṭicchannā hoti khemā appaṭibhayā.

272. “Pañcahi kho, gahapatiputta, ṭhānehi kulaputtena uparimā disā samaṇabrāhmaṇā paccupaṭṭhātabbā – mettena kāyakammena mettena vacīkammena mettena manokammena anāvaṭadvāratāya āmisānuppadānena. Imehi kho, gahapatiputta, pañcahi ṭhānehi kulaputtena uparimā disā samaṇabrāhmaṇā paccupaṭṭhitā chahi ṭhānehi kulaputtaṃ anukampanti – pāpā nivārenti, kalyāṇe nivesenti, kalyāṇena manasā anukampanti, assutaṃ sāventi, sutaṃ pariyodāpenti, saggassa maggaṃ ācikkhanti. Imehi kho, gahapatiputta, pañcahi ṭhānehi kulaputtena uparimā disā samaṇabrāhmaṇā paccupaṭṭhitā imehi chahi ṭhānehi kulaputtaṃ anukampanti. Evamassa esā uparimā disā paṭicchannā hoti khemā appaṭibhayā”ti.

273. Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

“Mātāpitā disā pubbā, ācariyā dakkhiṇā disā;

Puttadārā disā pacchā, mittāmaccā ca uttarā.

“Dāsakammakarā heṭṭhā, uddhaṃ samaṇabrāhmaṇā;

Etā disā namasseyya, alamatto kule gihī.

“Paṇḍito sīlasampanno, saṇho ca paṭibhānavā;

Nivātavutti atthaddho, tādiso labhate yasaṃ.

“Uṭṭhānako analaso, āpadāsu na vedhati;

Acchinnavutti medhāvī, tādiso labhate yasaṃ.

“Saṅgāhako mittakaro, vadaññū vītamaccharo;

Netā vinetā anunetā, tādiso labhate yasaṃ.

“Dānañca peyyavajjañca, atthacariyā ca yā idha;

Samānattatā ca dhammesu, tattha tattha yathārahaṃ;

Ete kho saṅgahā loke, rathassāṇīva yāyato.

“Ete ca saṅgahā nāssu, na mātā puttakāraṇā;

Labhetha mānaṃ pūjaṃ vā, pitā vā puttakāraṇā.

“Yasmā ca saṅgahā [saṅgahe (ka.) aṭṭhakathāyaṃ icchitapāṭho] ete, sammapekkhanti [samavekkhanti (sī. pī. ka.)] paṇḍitā;

Tasmā mahattaṃ papponti, pāsaṃsā ca bhavanti te”ti.

274. Evaṃ vutte, siṅgālako gahapatiputto bhagavantaṃ etadavoca – “abhikkantaṃ, bhante! Abhikkantaṃ, bhante! Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti. Evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṃghañca. Upāsakaṃ maṃ bhagavā dhāretu, ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.

Siṅgālasuttaṃ [siṅgālovādasuttantaṃ (pī.)] niṭṭhitaṃ aṭṭhamaṃ.

☸---------------------------------------------------------------------

三一 教授尸迦罗越经

我是这样听说的。

一 有一次，世尊住在王舍城，迦兰陀竹林，栗鼠喂养的地方。那时，居士的儿子尸迦罗越一大早就起床，

走出王舍［城］，到郊外，湿着衣服、湿着头发，合掌向东方、南方、西方、北方、下方、上方各个

方位礼拜。

二 这时，世尊在清晨，穿好内衣、拿着外衣和钵，进入王舍城乞食。世尊看见居士的儿子尸迦

罗越一大早起床，走出王舍［城］，到郊外，湿着衣服、湿着头发，合掌向东方、南方、西方、北方、

下方、上方各个方位礼拜。看见居士的儿子尸迦罗越后，就对他说：

“居士的儿子啊！你为什么一大早起床，走出王舍［城］，湿着衣服、湿着头发，合掌向东方［南方］……

乃至……上方各个方位礼拜呢？”

“世尊！我父亲临终的时候，对我说：‘亲爱的孩子！你应该礼拜各个方位。’世尊！就这样，我尊

重、珍视、敬信、遵奉我父亲的话，一大早起床，走出王舍（城），湿着衣服、湿着头发，合掌向东方

……乃至……上方各个方位礼拜。”

“居士的儿子啊！在圣者的律法中，不应该这样礼拜六方。”

“那么，世尊！在圣者的律法中，应该怎样礼拜六方呢？请世尊慈悲！为我开示在圣者律法中礼拜

六方的方法吧。”

“那么，居士的儿子啊！仔细听，好好思考，我这就为你解说。”

居士的儿子尸迦罗越回答世尊：“是的，世尊。”世尊这样说道：

三 “居士的儿子啊！圣弟子要舍弃四种导致行为污秽的烦恼（业垢），因为四种原因而不造作恶业，并且不沉迷于导致财产散失的

六种行为。他像这样远离了十四种罪恶，守护了六方，他为了赢得［现在和未来］两世的胜利而

修行善业。他征服了此世、彼世，他身体毁坏、死亡之后，必定会投生到善道天界。

他所舍弃的四种业垢是什么呢？居士的儿子啊！杀生是业垢，偷盗（不与取）是业垢，不正当的性行为（于欲邪行）

是业垢，说谎（虚诳语）是业垢。他所舍弃的四种业垢就是这些。”

世尊这样说。

四 善逝这样说完之后，大师又接着说道：

杀生与偷盗

还有说谎话

以及侵占他人妻子

智者都不会赞赏

五 “在什么情况下人会因为四种原因而造作恶业呢？因为被贪欲驱使而走上邪道，所以他造作恶业；因为被瞋恚驱使而走上邪道，所以

他造作恶业；因为被愚痴驱使而走上邪道，所以他造作恶业；因为被恐惧驱使而走上邪道，所以他造作恶业。因此，居

士的儿子啊！圣弟子绝对不会因为贪欲而走上邪道，不会因为瞋恚而走上邪道，不会因为愚痴而走上邪道，不会因为恐惧而

走上邪道。他不会因为这四种原因而造作恶业。”

世尊这样说。

六 善逝说完之后，大师又接着说道：

因为贪欲、瞋恚 恐惧和愚痴

如果违犯了正法 他的名声就会减损

如同下弦月的月亮 因为贪欲、瞋恚

恐惧和愚痴 不违犯正法的人

他的名声就会增长 如同上弦月的月亮

七 “导致财产散失的六种原因是什么呢？沉迷于饮酒而放逸，居士的儿子啊！这确实是散失财产的原因；

沉迷于在不适当的时间游荡街市，是散失财产的原因；进入［观看歌舞等的］娱乐场所，是散失财产的原因；沉

迷于赌博和放逸享乐，是散失财产的原因；结交坏朋友，是散失财产的原因；沉迷于懒惰，是散失财产之

原因。

八 居士的儿子啊！因为沉迷于饮酒而放逸，确实会产生这六［种］祸患：当下财产的损失、

增加争斗、成为疾病的温床、损害名誉、［醉后失态］暴露私处、第六是使智慧减退。居士的儿子啊！这

六［种］祸患，是因为沉迷于饮酒而放逸所产生的。

九 居士的儿子啊！沉迷于在不适当的时间游荡街市，确实会产生这六［种］祸患：他自己得不到守护和防卫；

他的子女和妻子也得不到守护和防卫；他的财产也得不到守护和防卫；并且会被怀疑做了坏事；

关于他的不实谣言会流传开来；甚至会被许多痛苦的事情所困扰。居士的儿子啊！这六［种］祸患，确实是沉迷

于在不适当的时间游荡街市所产生的。

一〇 居士的儿子啊！进入［观看歌舞等的］娱乐场所，确实会产生这六［种］祸患：［即到处寻找］

哪里有舞蹈？哪里有歌唱？哪里有音乐？哪里有说书？哪里有手铃乐？哪里有大鼓乐

呢？居士的儿子啊！这六［种］祸患，确实是因为进入［观看歌舞等的］娱乐场所所产生的。

一一 居士的儿子啊！沉迷于赌博和放逸享乐，确实会产生这六［种］祸患：赢了会招致怨恨、输了

会为［失去的］钱财而忧愁、当下就有财产的损失、在集会或法庭上［他所说的话］没有分量、被朋友和同事

轻视、谈婚论嫁时会被拒绝，［人们会说］这个赌徒没有能力养活妻子。居士的儿子啊！这六［种］祸患，确实

是由于沉迷于赌博和放逸享乐所产生的。

一二 居士的儿子啊！结交坏朋友，确实会产生这六［种］祸患：那些狡猾的人、行为放荡的人、嗜酒如命的人、

弄虚作假的人、欺骗蒙蔽的人、行为粗暴的人，这些人成为他的朋友、他的同伴。居士的儿子啊！这六［种］

祸患，确实是因为结交坏朋友所产生的。

一三 居士的儿子啊！沉迷于懒惰，确实会产生这六［种］祸患：［借口］太冷了而不工作、太热了而不

工作、太晚了而不工作、太早了而不工作、我太饿了而不工作、我太渴了而不工作。他像这样

对工作诸多借口，那么还未获得的财富就无法获得，已经拥有的财富也会损失掉。居士的儿子啊！这六［种］

祸患，确实是因为沉迷于懒惰所产生的。”

世尊这样说。

一四 善逝这样说完之后，大师又接着说道：

有的人只是酒肉朋友

有的人只是当面朋友

只有在需要帮助时

出现的朋友才是真朋友

睡到日上三竿、亲近他人妻女

引发争斗、做无益的事情

结交坏朋友、非常吝啬

这六种情况会使人毁灭

坏朋友、坏同伴

行为和交往的对象都是坏的

无论在此世还是在来世

这样的人都会两方面毁灭

赌博、女人、饮酒、歌舞

白天睡觉、不合时宜地游荡街市

结交坏朋友、非常吝啬

这六种情况会使人毁灭

用骰子赌博、喝酒

与别人视为生命的妻子私通

亲近卑劣的人而不亲近贤德的人

如同下弦月的月亮一样衰败

嗜酒者没有财产、一无所有

口渴时就跑到酒馆饮酒

如同陷入水中一样陷入债务

很快就会使自己的家庭破败

喜欢白天睡觉的人

厌恶晚上起来的人

总是沉醉于酒精的人

无法维持一个家

太冷、太热

［抱怨说］时间太晚了

像这样荒废工作的人

［尤其是］年轻人，机会就会失去

而那些不把寒冷和炎热

看得比草还重的人

努力做着男子汉该做的事

他就不会失去幸福

一五 “居士的儿子啊！应当知道这四种人，是看似朋友的敌人：要知道，任何东西都想拿走的人，是看似朋友的敌人；要知道

只说不做的人（言说为主者），是看似朋友的敌人；要知道，只会说甜言蜜语的人，是看似朋友的敌人；要知道，引诱人走向毁灭的伙伴（游荡之伙伴），是看似朋友的

敌人。

一六 居士的儿子啊！确实要依据四种理由，来辨别那些任何东西都想拿走的人，是看似朋友的敌人：

他不管什么东西都想拿走；付出很少却想得到很多；

因为害怕［失去利益］才做事；为了自己的利益而交往。

居士的儿子啊！依据这四种理由，应当知道任何东西都想拿走的人，是看似朋友的敌人。

一七 居士的儿子啊！依据四种理由，应当知道那些只说不做的人，是看似朋友的敌人：他用过去的事情来表示友好；

用未来的事情来表示友好；说些没有意义的奉承话；在当前应该做的事情上，他却表示有困难（或时机不宜）。居士的儿子啊！

依据这四种理由，应当知道只说不做的人，是看似朋友的敌人。

一八 居士的儿子啊！依据四种理由，确实应当知道那些只会说甜言蜜语的人，是看似朋友的敌人：他赞同你做坏事；不赞同你做好事；

当面称赞你；背后诋毁你。居士的儿子啊！依据这四种理由，应当知道只会说甜言蜜语的人，是看似朋友的敌人。

一九 居士的儿子啊！依据四种理由，确实应当知道那些引诱人走向毁灭的伙伴，是看似朋友的敌人：在你沉迷于各种酒类等放逸行为

时，他是你的伙伴；在你非时游荡街市时，他是你的伙伴；在你进入［观看歌舞等的］娱乐场所时，他是你的伙伴；在你沉迷于赌博

时，他是你的伙伴。居士的儿子啊！依据这四种理由，应当知道引诱人走向毁灭的伙伴，是看似朋友的敌人。”

世尊这样说。

二〇 善逝这样说完之后，大师又接着说道：

任何东西都想拿走的朋友

只说不做（言说为主）的朋友

只会说甜言蜜语的同伴

引诱人走向毁灭的伙伴

这四种是敌人

智者应当了知

如同路上有危险

应当远远避开他们

二一 “居士的儿子啊！应当知道这四种朋友，是心地善良的人：要知道，能够互相帮助的朋友，是心地善良的人；要知道，能够

同甘共苦的朋友，是心地善良的人；要知道，能够告知善法和利益的朋友，是心地善良的人；要知道，有同情心（怜愍）的朋友，是心地

善良的人。

二二 居士的儿子啊！应当依据四种理由，知道能够互相帮助的朋友，是心地善良的人：他能守护放逸的朋友；

朋友喝醉时，能守护他的财产；在朋友恐惧时，能成为他的依靠；在需要做事的时候，能提供加倍的资助。

居士的儿子啊！依据这四种理由，应当知道能够互相帮助的朋友，是心地善良的人。

二三 居士的儿子啊！确实应当依据四种理由，知道能够同甘共苦的朋友，是心地善良的人：他能告诉你自己的秘密；

能保守你的秘密；在朋友困顿的时候，不会抛弃他；为了朋友的利益，甚至能够舍弃自己的生命。居士的儿子啊！

依据这四种理由，应当知道能够同甘共苦的朋友，是心地善良的人。

二四 居士的儿子啊！应当依据四种理由，知道能够告知善法和利益的朋友，是心地善良的人：他能阻止你做坏事；能引导

你做善事；能让你听闻到以前未曾听闻的［善法］；能教导你通往天界的道路。居士的儿子啊！依据这四种理由，应当知道能够告知善法和利益

的朋友，是心地善良的人。

二五 居士的儿子啊！应当依据四种理由，知道有同情心（怜愍）的朋友，是心地善良的人：他不因朋友的衰败而高兴，为朋友的兴盛而欢喜、

能阻止别人诋毁朋友、能褒奖称赞朋友的人。居士的儿子啊！依据这四种理由，应当知道有同情心（怜愍）的朋友，是

心地善良的人。”

世尊这样说。

二六 善逝说完之后，大师又接着说道：

能够提供帮助的朋友

同甘共苦的朋友

告知善法和利益的朋友

有同情心的朋友

这确实是四种［真］朋友

智者应当了知

并尽心尽意地亲近他们

如同母亲对待亲生儿子

持戒的智者

如同火焰般光芒四射

积累财富如同蜜蜂采蜜

他的财富自然会积聚起来

如同蚁丘越堆越高

像这样积聚财富

能干的在家主人

应将财富分为四份

这样他就能结交朋友

一份用来自己享用

两份用来经营事业

第四份储存起来

以备困难之时使用

二七 “居士的儿子啊！圣弟子如何守护六方呢？居士的儿子啊！应当知道这六方：要知道东方是父

母；要知道南方是师长；要知道西方是妻子儿女；要知道北方是朋友；要知道下方是仆人雇工；

要知道上方是沙门、婆罗门。

二八 居士的儿子啊！子女应以五种方式，来侍奉代表东方的父母：‘我曾受父母养育，现在我应奉养双亲；我应为

双亲做该做的事；我应维持家族的传统和声誉；我应继承［祖先传下的］遗产；另外，对于去世的祖先，应按时呈奉供品。’

居士的儿子啊！子女以这五种方式侍奉代表东方的父母，父母也应以五种方式爱护子女：阻止他们做坏事、引导他们做善事、

让他们学习技能、为他们迎娶合适的妻子、在适当的时候，将家业交给他们管理。居士的儿子啊！子女以这五种方式侍奉

代表东方的父母，父母也以这五种方式爱护子女。这样，东方就得到了守护，［家庭］安稳而没有忧惧。

二九 居士的儿子啊！弟子应以五种方式，来侍奉代表南方的师长：起立致敬、侍奉左右、乐于听闻教诲并顺从、

虔诚地侍奉、恭敬地领受技艺和学问。居士的儿子啊！确实，弟子以这五种方式侍奉代表南方的师长，

师长也应以五种方式爱护弟子：用完善的训练方法来训练他们、妥善守护他们应受守护的方面、将所有学问技艺都彻底

传授给他们、在朋友和熟人中称赞他们、在各方面保护［弟子］。居士的儿子啊！弟子以这五种方式

侍奉代表南方的师长，师长也以这五种方式爱护弟子。这样，南方就得到了守护，安稳而没有忧惧。

三〇 居士的儿子啊！丈夫应以五种方式，来对待代表西方的妻子：尊重她、不轻慢她、忠诚不邪行、

授予她家中主权、提供装饰品给她。居士的儿子啊！丈夫以这五种方式对待代表西方的妻子，妻子也应以五种

方式回报丈夫：妻子应妥善处理家务、友善地对待仆人、保持贞洁、守护好家中的财物、对于所有应做的

事情，都灵巧而勤勉地完成。居士的儿子啊！丈夫以这五种方式对待代表西方的妻子，妻子也以这五种

方式回报丈夫。这样，西方就得到了守护，安稳而没有忧惧。

三一 居士的儿子啊！家族子弟应以五种方式，来对待代表北方 的朋友同事：通过布施、通过温和的言语、通过有利他人的行为、

通过与人共事、通过不欺骗。居士的儿子啊！家族子弟以这五种方式对待代表北方的朋友同事，朋友同事也应以五种方式

回报家族子弟：守护放逸的家族子弟、在他喝醉时守护他的财物、在他恐惧时作为他的依靠、在他困顿时不离弃、

也尊重他的其他亲族。居士的儿子啊！家族子弟以这五种方式对待代表北方的朋友同事，朋友同事也以这五种

方式回报家族子弟。这样，北方就得到了守护，安稳而没有忧惧。

三二 居士的儿子啊！主人应以五种方式，来对待代表下方的仆人雇工：根据仆人雇工的能力

分配工作、给予食物和薪水、在他们生病时照顾他们、分享珍奇美味的食物、让他们按时休息。居士的儿子啊！

主人以这五种方式对待代表下方的仆人雇工，仆人雇工也应以五种方式回报主人：他们应［比主人］

早起、晚睡、只拿取主人给予的东西、把工作做好、传播［主人的］好名声。居士的儿子啊！

主人以这五种方式对待代表下方的仆人雇工，仆人雇工也以这五种方式回报主人。这样，他

所守护的下方，就安稳而没有忧惧。

三二 居士的儿子啊！家族子弟应以五种方式，来侍奉代表上方的沙门、婆罗门：通过慈爱的身行、慈爱的语行、

慈爱的意行、不拒绝他们［合理的请求］（不闭门户）、供养饮食。居士的儿子啊！家族子弟以这五种方式侍奉代表上方的沙门、

婆罗门，沙门、婆罗门也应以六种方式，来慈悯家族子弟：阻止他们接近罪恶、引导他们做善事、以善心

慈爱他们、教导他们未曾听闻的［法］、使他们已听闻的［法］更加清晰纯净、指示通往天界的道路。居士的儿子啊！家族子弟以这五种方式

侍奉代表上方的沙门、婆罗门，沙门、婆罗门也以这六种方式慈悯家族子弟。这样，所守护的上方，

就安稳而没有忧惧。”

世尊这样说。

三四 善逝这样说完之后，大师又接着说道：

父母是东方

师长是南方

妻子儿女是西方

朋友同事是北方

仆人雇工是下方

沙门婆罗门

是上方

能够胜任的家族主人

应当礼敬这所有方位

有智慧、具足戒行

温和且有才能

谦逊柔顺

这样的人能获得名誉

勤奋不懈怠

在不幸中不动摇

行为持续而有智慧

这样的人能获得名誉

能摄受大众、善交朋友

慷慨而不吝啬

能领导、能教导、能劝导

这样的人能获得名誉

布施和爱语

以及对世人的利行

在各种法中与人同事

随时随地都适宜

确实，在世间

这些［四摄法］起着维系作用

如同车轴上的销子维系着行走的车辆

如果没有这些维系

母亲就不会因为儿子

而得到尊敬或供养

父亲也不会因为儿子而得到

因为智者们重视

这些维系［四摄法］并善加审视

所以他们能成就伟大

并且受到人们的称赞

三五 这样说完之后，居士的儿子尸迦罗越，对世尊这样说道：

“太好了，世尊！太好了，世尊！世尊！就像扶起摔倒的人，揭开被覆盖的东西，给迷路的人指明道路，

在黑暗中带来油灯，让‘有眼睛的人能看见各种形色’一样。世尊也像这样，用种种善巧的方法，阐明了正法。

大德！我皈依世尊，皈依法，皈依僧伽。愿世尊接受我。从今天起，直至生命终结，皈依

成为优婆塞。”

三一 教授尸迦罗越经 一九九

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.13 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【1】Dīghanikāya 长部经典 (DN 1-34, 1360)/《3》Pāthikavaggapāḷi 波梨品 (DN 24-34, 1-360)”

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【经名】 9. Āṭānāṭiyasutta 阿吒曩胝经 (DN 32, 275-295)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Āṭānāṭiyasuttaṃ

Paṭhamabhāṇavāro

275. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Atha kho cattāro mahārājā [mahārājāno (ka.)] mahatiyā ca yakkhasenāya mahatiyā ca gandhabbasenāya mahatiyā ca kumbhaṇḍasenāya mahatiyā ca nāgasenāya catuddisaṃ rakkhaṃ ṭhapetvā catuddisaṃ gumbaṃ ṭhapetvā catuddisaṃ ovaraṇaṃ ṭhapetvā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ gijjhakūṭaṃ pabbataṃ obhāsetvā [gijjhakūṭaṃ obhāsetvā (sī. syā. pī.)] yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Tepi kho yakkhā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu, appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu, appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu, appekacce nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu, appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu.

276. Ekamantaṃ nisinno kho vessavaṇo mahārājā bhagavantaṃ etadavoca – “santi hi, bhante, uḷārā yakkhā bhagavato appasannā. Santi hi, bhante, uḷārā yakkhā bhagavato pasannā. Santi hi, bhante, majjhimā yakkhā bhagavato appasannā. Santi hi, bhante, majjhimā yakkhā bhagavato pasannā. Santi hi, bhante, nīcā yakkhā bhagavato appasannā. Santi hi, bhante, nīcā yakkhā bhagavato pasannā. Yebhuyyena kho pana, bhante, yakkhā appasannāyeva bhagavato. Taṃ kissa hetu? Bhagavā hi, bhante, pāṇātipātā veramaṇiyā dhammaṃ deseti, adinnādānā veramaṇiyā dhammaṃ deseti, kāmesumicchācārā veramaṇiyā dhammaṃ deseti, musāvādā veramaṇiyā dhammaṃ deseti, surāmerayamajjappamādaṭṭhānā veramaṇiyā dhammaṃ deseti. Yebhuyyena kho pana, bhante, yakkhā appaṭiviratāyeva pāṇātipātā, appaṭiviratā adinnādānā, appaṭiviratā kāmesumicchācārā, appaṭiviratā musāvādā, appaṭiviratā surāmerayamajjappamādaṭṭhānā. Tesaṃ taṃ hoti appiyaṃ amanāpaṃ. Santi hi, bhante, bhagavato sāvakā araññavanapatthāni pantāni senāsanāni paṭisevanti appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni [manussarāhaseyyakāni (sī. syā. pī.)] paṭisallānasāruppāni. Tattha santi uḷārā yakkhā nivāsino, ye imasmiṃ bhagavato pāvacane appasannā. Tesaṃ pasādāya uggaṇhātu, bhante, bhagavā āṭānāṭiyaṃ rakkhaṃ bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ guttiyā rakkhāya avihiṃsāya phāsuvihārāyā”ti. Adhivāsesi bhagavā tuṇhībhāvena.

Atha kho vessavaṇo mahārājā bhagavato adhivāsanaṃ viditvā tāyaṃ velāyaṃ imaṃ āṭānāṭiyaṃ rakkhaṃ abhāsi –

277. “Vipassissa ca [ime cakārā porāṇapotthakesu natthi] namatthu, cakkhumantassa sirīmato.

Sikhissapi ca [ime cakārā porāṇapotthakesu natthi] namatthu, sabbabhūtānukampino.

“Vessabhussa ca [ime cakārā porāṇapotthakesu natthi] namatthu, nhātakassa tapassino;

Namatthu kakusandhassa, mārasenāpamaddino.

“Koṇāgamanassa namatthu, brāhmaṇassa vusīmato;

Kassapassa ca [ime cakārā porāṇapotthakesu natthi] namatthu, vippamuttassa sabbadhi.

“Aṅgīrasassa namatthu, sakyaputtassa sirīmato;

Yo imaṃ dhammaṃ desesi [dhammamadesesi (sī. syā. pī.), dhammaṃ deseti (?)], sabbadukkhāpanūdanaṃ.

“Ye cāpi nibbutā loke, yathābhūtaṃ vipassisuṃ;

Te janā apisuṇātha [apisuṇā (sī. syā. pī.)], mahantā vītasāradā.

“Hitaṃ devamanussānaṃ, yaṃ namassanti gotamaṃ;

Vijjācaraṇasampannaṃ, mahantaṃ vītasāradaṃ.

278. “Yato uggacchati sūriyo [suriyo (sī. syā. pī.)], ādicco maṇḍalī mahā.

Yassa cuggacchamānassa, saṃvarīpi nirujjhati;

Yassa cuggate sūriye, ‘divaso’ti pavuccati.

“Rahadopi tattha gambhīro, samuddo saritodako;

Evaṃ taṃ tattha jānanti, ‘samuddo saritodako’.

“Ito ‘sā purimā disā’, iti naṃ ācikkhatī jano;

Yaṃ disaṃ abhipāleti, mahārājā yasassi so.

“Gandhabbānaṃ adhipati [ādhipati (sī. syā. pī.) evamuparipi], ‘dhataraṭṭho’ti nāmaso;

Ramatī naccagītehi, gandhabbehi purakkhato.

“Puttāpi tassa bahavo, ekanāmāti me sutaṃ;

Asīti dasa eko ca, indanāmā mahabbalā.

Te cāpi buddhaṃ disvāna, buddhaṃ ādiccabandhunaṃ;

Dūratova namassanti, mahantaṃ vītasāradaṃ.

“Namo te purisājañña, namo te purisuttama;

Kusalena samekkhasi, amanussāpi taṃ vandanti;

Sutaṃ netaṃ abhiṇhaso, tasmā evaṃ vademase.

“‘Jinaṃ vandatha gotamaṃ, jinaṃ vandāma gotamaṃ;

Vijjācaraṇasampannaṃ, buddhaṃ vandāma gotamaṃ’.

279. “Yena petā pavuccanti, pisuṇā piṭṭhimaṃsikā.

Pāṇātipātino luddā [luddhā (pī. ka.)], corā nekatikā janā.

“Ito ‘sā dakkhiṇā disā’, iti naṃ ācikkhatī jano;

Yaṃ disaṃ abhipāleti, mahārājā yasassi so.

“Kumbhaṇḍānaṃ adhipati, ‘virūḷho’ iti nāmaso;

Ramatī naccagītehi, kumbhaṇḍehi purakkhato.

“Puttāpi tassa bahavo, ekanāmāti me sutaṃ;

Asīti dasa eko ca, indanāmā mahabbalā.

Te cāpi buddhaṃ disvāna, buddhaṃ ādiccabandhunaṃ;

Dūratova namassanti, mahantaṃ vītasāradaṃ.

“Namo te purisājañña, namo te purisuttama;

Kusalena samekkhasi, amanussāpi taṃ vandanti;

Sutaṃ netaṃ abhiṇhaso, tasmā evaṃ vademase.

“‘Jinaṃ vandatha gotamaṃ, jinaṃ vandāma gotamaṃ;

Vijjācaraṇasampannaṃ, buddhaṃ vandāma gotamaṃ’.

280. “Yattha coggacchati sūriyo, ādicco maṇḍalī mahā.

Yassa coggacchamānassa, divasopi nirujjhati;

Yassa coggate sūriye, ‘saṃvarī’ti pavuccati.

“Rahadopi tattha gambhīro, samuddo saritodako;

Evaṃ taṃ tattha jānanti, ‘samuddo saritodako’.

“Ito ‘sā pacchimā disā’, iti naṃ ācikkhatī jano;

Yaṃ disaṃ abhipāleti, mahārājā yasassi so.

“Nāgānañca adhipati, ‘virūpakkho’ti nāmaso;

Ramatī naccagītehi, nāgeheva purakkhato.

“Puttāpi tassa bahavo, ekanāmāti me sutaṃ;

Asīti dasa eko ca, indanāmā mahabbalā.

Te cāpi buddhaṃ disvāna, buddhaṃ ādiccabandhunaṃ;

Dūratova namassanti, mahantaṃ vītasāradaṃ.

“Namo te purisājañña, namo te purisuttama;

Kusalena samekkhasi, amanussāpi taṃ vandanti;

Sutaṃ netaṃ abhiṇhaso, tasmā evaṃ vademase.

“‘Jinaṃ vandatha gotamaṃ, jinaṃ vandāma gotamaṃ;

Vijjācaraṇasampannaṃ, buddhaṃ vandāma gotamaṃ’.

281. “Yena uttarakuruvho [uttarakurū rammā (sī. syā. pī.)], mahāneru sudassano.

Manussā tattha jāyanti, amamā apariggahā.

“Na te bījaṃ pavapanti, napi nīyanti naṅgalā;

Akaṭṭhapākimaṃ sāliṃ, paribhuñjanti mānusā.

“Akaṇaṃ athusaṃ suddhaṃ, sugandhaṃ taṇḍulapphalaṃ;

Tuṇḍikīre pacitvāna, tato bhuñjanti bhojanaṃ.

“Gāviṃ ekakhuraṃ katvā, anuyanti disodisaṃ;

Pasuṃ ekakhuraṃ katvā, anuyanti disodisaṃ.

“Itthiṃ vā vāhanaṃ [itthī-vāhanaṃ (sī. pī.), itthīṃ vāhanaṃ (syā.)] katvā, anuyanti disodisaṃ;

Purisaṃ vāhanaṃ katvā, anuyanti disodisaṃ.

“Kumāriṃ vāhanaṃ katvā, anuyanti disodisaṃ;

Kumāraṃ vāhanaṃ katvā, anuyanti disodisaṃ.

“Te yāne abhiruhitvā,

Sabbā disā anupariyāyanti [anupariyanti (syā.)];

Pacārā tassa rājino.

“Hatthiyānaṃ assayānaṃ, dibbaṃ yānaṃ upaṭṭhitaṃ;

Pāsādā sivikā ceva, mahārājassa yasassino.

“Tassa ca nagarā ahu,

Antalikkhe sumāpitā;

Āṭānāṭā kusināṭā parakusināṭā,

Nāṭasuriyā [nāṭapuriyā (sī. pī.), nāṭapariyā (syā.)] parakusiṭanāṭā.

“Uttarena kasivanto [kapivanto (sī. syā. pī)],

Janoghamaparena ca;

Navanavutiyo ambaraambaravatiyo,

Āḷakamandā nāma rājadhānī.

“Kuverassa kho pana, mārisa, mahārājassa visāṇā nāma rājadhānī;

Tasmā kuvero mahārājā, ‘vessavaṇo’ti pavuccati.

“Paccesanto pakāsenti, tatolā tattalā tatotalā;

Ojasi tejasi tatojasī, sūro rājā ariṭṭho nemi.

“Rahadopi tattha dharaṇī nāma, yato meghā pavassanti;

Vassā yato patāyanti, sabhāpi tattha sālavatī [bhagalavatī (sī. syā. pī.)] nāma.

“Yattha yakkhā payirupāsanti, tattha niccaphalā rukkhā;

Nānā dijagaṇā yutā, mayūrakoñcābhirudā;

Kokilādīhi vagguhi.

“Jīvañjīvakasaddettha, atho oṭṭhavacittakā;

Kukkuṭakā [kukutthakā (sī. pī.)] kuḷīrakā, vane pokkharasātakā.

“Sukasāḷikasaddettha, daṇḍamāṇavakāni ca;

Sobhati sabbakālaṃ sā, kuveranaḷinī sadā.

“Ito ‘sā uttarā disā’, iti naṃ ācikkhatī jano;

Yaṃ disaṃ abhipāleti, mahārājā yasassi so.

“Yakkhānañca adhipati, ‘kuvero’ iti nāmaso;

Ramatī naccagītehi, yakkheheva purakkhato.

“Puttāpi tassa bahavo, ekanāmāti me sutaṃ;

Asīti dasa eko ca, indanāmā mahabbalā.

“Te cāpi buddhaṃ disvāna, buddhaṃ ādiccabandhunaṃ;

Dūratova namassanti, mahantaṃ vītasāradaṃ.

“Namo te purisājañña, namo te purisuttama;

Kusalena samekkhasi, amanussāpi taṃ vandanti;

Sutaṃ netaṃ abhiṇhaso, tasmā evaṃ vademase.

“‘Jinaṃ vandatha gotamaṃ, jinaṃ vandāma gotamaṃ;

Vijjācaraṇasampannaṃ, buddhaṃ vandāma gotaman’”ti.

“Ayaṃ kho sā, mārisa, āṭānāṭiyā rakkhā bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ guttiyā rakkhāya avihiṃsāya phāsuvihārāya.

282. “Yassa kassaci, mārisa, bhikkhussa vā bhikkhuniyā vā upāsakassa vā upāsikāya vā ayaṃ āṭānāṭiyā rakkhā suggahitā bhavissati samattā pariyāputā [pariyāpuṭā (ka.)]. Taṃ ce amanusso yakkho vā yakkhinī vā yakkhapotako vā yakkhapotikā vā yakkhamahāmatto vā yakkhapārisajjo vā yakkhapacāro vā, gandhabbo vā gandhabbī vā gandhabbapotako vā gandhabbapotikā vā gandhabbamahāmatto vā gandhabbapārisajjo vā gandhabbapacāro vā, kumbhaṇḍo vā kumbhaṇḍī vā kumbhaṇḍapotako vā kumbhaṇḍapotikā vā kumbhaṇḍamahāmatto vā kumbhaṇḍapārisajjo vā kumbhaṇḍapacāro vā, nāgo vā nāgī vā nāgapotako vā nāgapotikā vā nāgamahāmatto vā nāgapārisajjo vā nāgapacāro vā, paduṭṭhacitto bhikkhuṃ vā bhikkhuniṃ vā upāsakaṃ vā upāsikaṃ vā gacchantaṃ vā anugaccheyya, ṭhitaṃ vā upatiṭṭheyya, nisinnaṃ vā upanisīdeyya, nipannaṃ vā upanipajjeyya. Na me so, mārisa, amanusso labheyya gāmesu vā nigamesu vā sakkāraṃ vā garukāraṃ vā. Na me so, mārisa, amanusso labheyya āḷakamandāya nāma rājadhāniyā vatthuṃ vā vāsaṃ vā. Na me so, mārisa, amanusso labheyya yakkhānaṃ samitiṃ gantuṃ. Apissu naṃ, mārisa, amanussā anāvayhampi naṃ kareyyuṃ avivayhaṃ. Apissu naṃ, mārisa, amanussā attāhipi paripuṇṇāhi paribhāsāhi paribhāseyyuṃ. Apissu naṃ, mārisa, amanussā rittaṃpissa pattaṃ sīse nikkujjeyyuṃ. Apissu naṃ, mārisa, amanussā sattadhāpissa muddhaṃ phāleyyuṃ.

“Santi hi, mārisa, amanussā caṇḍā ruddhā [ruddā (sī. pī.)] rabhasā, te neva mahārājānaṃ ādiyanti, na mahārājānaṃ purisakānaṃ ādiyanti, na mahārājānaṃ purisakānaṃ purisakānaṃ ādiyanti. Te kho te, mārisa, amanussā mahārājānaṃ avaruddhā nāma vuccanti. Seyyathāpi, mārisa, rañño māgadhassa vijite mahācorā. Te neva rañño māgadhassa ādiyanti, na rañño māgadhassa purisakānaṃ ādiyanti, na rañño māgadhassa purisakānaṃ purisakānaṃ ādiyanti. Te kho te, mārisa, mahācorā rañño māgadhassa avaruddhā nāma vuccanti. Evameva kho, mārisa, santi amanussā caṇḍā ruddhā rabhasā, te neva mahārājānaṃ ādiyanti, na mahārājānaṃ purisakānaṃ ādiyanti, na mahārājānaṃ purisakānaṃ purisakānaṃ ādiyanti. Te kho te, mārisa, amanussā mahārājānaṃ avaruddhā nāma vuccanti. Yo hi koci, mārisa, amanusso yakkho vā yakkhinī vā…pe… gandhabbo vā gandhabbī vā … kumbhaṇḍo vā kumbhaṇḍī vā… nāgo vā nāgī vā nāgapotako vā nāgapotikā vā nāgamahāmatto vā nāgapārisajjo vā nāgapacāro vā paduṭṭhacitto bhikkhuṃ vā bhikkhuniṃ vā upāsakaṃ vā upāsikaṃ vā gacchantaṃ vā anugaccheyya, ṭhitaṃ vā upatiṭṭheyya, nisinnaṃ vā upanisīdeyya, nipannaṃ vā upanipajjeyya. Imesaṃ yakkhānaṃ mahāyakkhānaṃ senāpatīnaṃ mahāsenāpatīnaṃ ujjhāpetabbaṃ vikkanditabbaṃ viravitabbaṃ – ‘ayaṃ yakkho gaṇhāti, ayaṃ yakkho āvisati, ayaṃ yakkho heṭheti, ayaṃ yakkho viheṭheti, ayaṃ yakkho hiṃsati, ayaṃ yakkho vihiṃsati, ayaṃ yakkho na muñcatī’ti.

283. “Katamesaṃ yakkhānaṃ mahāyakkhānaṃ senāpatīnaṃ mahāsenāpatīnaṃ?

“Indo somo varuṇo ca, bhāradvājo pajāpati;

Candano kāmaseṭṭho ca, kinnughaṇḍu nighaṇḍu ca.

“Panādo opamañño ca, devasūto ca mātali;

Cittaseno ca gandhabbo, naḷo rājā janesabho [janosabho (syā.)].

“Sātāgiro hemavato, puṇṇako karatiyo guḷo;

Sivako mucalindo ca, vessāmitto yugandharo.

“Gopālo supparodho ca [suppagedho ca (sī. syā. pī.)], hiri netti [hirī nettī (sī. pī.)] ca mandiyo;

Pañcālacaṇḍo āḷavako, pajjunno sumano sumukho;

Dadhimukho maṇi māṇivaro [maṇi mānicaro (syā. pī.)] dīgho, atho serīsako saha.

“Imesaṃ yakkhānaṃ mahāyakkhānaṃ senāpatīnaṃ mahāsenāpatīnaṃ ujjhāpetabbaṃ vikkanditabbaṃ viravitabbaṃ – ‘ayaṃ yakkho gaṇhāti, ayaṃ yakkho āvisati, ayaṃ yakkho heṭheti, ayaṃ yakkho viheṭheti, ayaṃ yakkho hiṃsati, ayaṃ yakkho vihiṃsati, ayaṃ yakkho na muñcatī’ti.

“Ayaṃ kho sā, mārisa, āṭānāṭiyā rakkhā bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ guttiyā rakkhāya avihiṃsāya phāsuvihārāya. Handa ca dāni mayaṃ, mārisa, gacchāma bahukiccā mayaṃ bahukaraṇīyā”ti. “Yassadāni tumhe mahārājāno kālaṃ maññathā”ti.

284. Atha kho cattāro mahārājā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyiṃsu. Tepi kho yakkhā uṭṭhāyāsanā appekacce bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyiṃsu. Appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā tatthevantaradhāyiṃsu. Appekacce yena bhagavā tenañjaliṃ paṇāmetvā tatthevantaradhāyiṃsu. Appekacce nāmagottaṃ sāvetvā tatthevantaradhāyiṃsu. Appekacce tuṇhībhūtā tatthevantaradhāyiṃsūti.

Paṭhamabhāṇavāro niṭṭhito.

Dutiyabhāṇavāro

285. Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi – “imaṃ, bhikkhave, rattiṃ cattāro mahārājā mahatiyā ca yakkhasenāya mahatiyā ca gandhabbasenāya mahatiyā ca kumbhaṇḍasenāya mahatiyā ca nāgasenāya catuddisaṃ rakkhaṃ ṭhapetvā catuddisaṃ gumbaṃ ṭhapetvā catuddisaṃ ovaraṇaṃ ṭhapetvā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ gijjhakūṭaṃ pabbataṃ obhāsetvā yenāhaṃ tenupasaṅkamiṃsu; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdiṃsu. Tepi kho, bhikkhave, yakkhā appekacce maṃ abhivādetvā ekamantaṃ nisīdiṃsu. Appekacce mayā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Appekacce yenāhaṃ tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu. Appekacce nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu. Appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu.

286. “Ekamantaṃ nisinno kho, bhikkhave, vessavaṇo mahārājā maṃ etadavoca – ‘santi hi, bhante, uḷārā yakkhā bhagavato appasannā…pe… santi hi, bhante nīcā yakkhā bhagavato pasannā. Yebhuyyena kho pana, bhante, yakkhā appasannāyeva bhagavato. Taṃ kissa hetu? Bhagavā hi, bhante, pāṇātipātā veramaṇiyā dhammaṃ deseti… surāmerayamajjappamādaṭṭhānā veramaṇiyā dhammaṃ deseti. Yebhuyyena kho pana, bhante, yakkhā appaṭiviratāyeva pāṇātipātā… appaṭiviratā surāmerayamajjappamādaṭṭhānā. Tesaṃ taṃ hoti appiyaṃ amanāpaṃ. Santi hi, bhante, bhagavato sāvakā araññavanapatthāni pantāni senāsanāni paṭisevanti appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni. Tattha santi uḷārā yakkhā nivāsino, ye imasmiṃ bhagavato pāvacane appasannā, tesaṃ pasādāya uggaṇhātu, bhante, bhagavā āṭānāṭiyaṃ rakkhaṃ bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ guttiyā rakkhāya avihiṃsāya phāsuvihārāyā’ti. Adhivāsesiṃ kho ahaṃ, bhikkhave, tuṇhībhāvena. Atha kho, bhikkhave, vessavaṇo mahārājā me adhivāsanaṃ viditvā tāyaṃ velāyaṃ imaṃ āṭānāṭiyaṃ rakkhaṃ abhāsi –

287. ‘Vipassissa ca namatthu, cakkhumantassa sirīmato.

Sikhissapi ca namatthu, sabbabhūtānukampino.

‘Vessabhussa ca namatthu, nhātakassa tapassino;

Namatthu kakusandhassa, mārasenāpamaddino.

‘Koṇāgamanassa namatthu, brāhmaṇassa vusīmato;

Kassapassa ca namatthu, vippamuttassa sabbadhi.

‘Aṅgīrasassa namatthu, sakyaputtassa sirīmato;

Yo imaṃ dhammaṃ desesi, sabbadukkhāpanūdanaṃ.

‘Ye cāpi nibbutā loke, yathābhūtaṃ vipassisuṃ;

Te janā apisuṇātha, mahantā vītasāradā.

‘Hitaṃ devamanussānaṃ, yaṃ namassanti gotamaṃ;

Vijjācaraṇasampannaṃ, mahantaṃ vītasāradaṃ.

288. ‘Yato uggacchati sūriyo, ādicco maṇḍalī mahā.

Yassa cuggacchamānassa, saṃvarīpi nirujjhati;

Yassa cuggate sūriye, “divaso”ti pavuccati.

‘Rahadopi tattha gambhīro, samuddo saritodako;

Evaṃ taṃ tattha jānanti, “samuddo saritodako”.

‘Ito “sā purimā disā”, iti naṃ ācikkhatī jano;

Yaṃ disaṃ abhipāleti, mahārājā yasassi so.

‘Gandhabbānaṃ adhipati, “dhataraṭṭho”ti nāmaso;

Ramatī naccagītehi, gandhabbehi purakkhato.

‘Puttāpi tassa bahavo, ekanāmāti me sutaṃ;

Asīti dasa eko ca, indanāmā mahabbalā.

‘Te cāpi buddhaṃ disvāna, buddhaṃ ādiccabandhunaṃ;

Dūratova namassanti, mahantaṃ vītasāradaṃ.

‘Namo te purisājañña, namo te purisuttama;

Kusalena samekkhasi, amanussāpi taṃ vandanti;

Sutaṃ netaṃ abhiṇhaso, tassā evaṃ vademase.

“Jinaṃ vandatha gotamaṃ, jinaṃ vandāma gotamaṃ;

Vijjācaraṇasampannaṃ, buddhaṃ vandāma gotamaṃ”.

289. ‘Yena petā pavuccanti, pisuṇā piṭṭhimaṃsikā.

Pāṇātipātino luddā, corā nekatikā janā.

‘Ito “sā dakkhiṇā disā”, iti naṃ ācikkhatī jano;

Yaṃ disaṃ abhipāleti, mahārājā yasassi so.

‘Kumbhaṇḍānaṃ adhipati, “virūḷho” iti nāmaso;

Ramatī naccagītehi, kumbhaṇḍehi purakkhato.

‘Puttāpi tassa bahavo, ekanāmāti me sutaṃ;

Asīti dasa eko ca, indanāmā mahabbalā.

‘Te cāpi buddhaṃ disvāna, buddhaṃ ādiccabandhunaṃ;

Dūratova namassanti, mahantaṃ vītasāradaṃ.

‘Namo te purisājañña, namo te purisuttama;

Kusalena samekkhasi, amanussāpi taṃ vandanti;

Sutaṃ netaṃ abhiṇhaso, tasmā evaṃ vademase.

“Jinaṃ vandatha gotamaṃ, jinaṃ vandāma gotamaṃ;

Vijjācaraṇasampannaṃ, buddhaṃ vandāma gotamaṃ”.

290. ‘Yattha coggacchati sūriyo, ādicco maṇḍalī mahā.

Yassa coggacchamānassa, divasopi nirujjhati;

Yassa coggate sūriye, “saṃvarī”ti pavuccati.

‘Rahadopi tattha gambhīro, samuddo saritodako;

Evaṃ taṃ tattha jānanti, samuddo saritodako.

‘Ito “sā pacchimā disā”, iti naṃ ācikkhatī jano;

Yaṃ disaṃ abhipāleti, mahārājā yasassi so.

‘Nāgānañca adhipati, “virūpakkho”ti nāmaso;

Ramatī naccagītehi, nāgeheva purakkhato.

‘Puttāpi tassa bahavo, ekanāmāti me sutaṃ;

Asīti dasa eko ca, indanāmā mahabbalā.

‘Te cāpi buddhaṃ disvāna, buddhaṃ ādiccabandhunaṃ;

Dūratova namassanti, mahantaṃ vītasāradaṃ.

‘Namo te purisājañña, namo te purisuttama;

Kusalena samekkhasi, amanussāpi taṃ vandanti;

Sutaṃ netaṃ abhiṇhaso, tasmā evaṃ vademase.

“Jinaṃ vandatha gotamaṃ, jinaṃ vandāma gotamaṃ;

Vijjācaraṇasampannaṃ, buddhaṃ vandāma gotamaṃ”.

291. ‘Yena uttarakuruvho, mahāneru sudassano.

Manussā tattha jāyanti, amamā apariggahā.

‘Na te bījaṃ pavapanti, nāpi nīyanti naṅgalā;

Akaṭṭhapākimaṃ sāliṃ, paribhuñjanti mānusā.

‘Akaṇaṃ athusaṃ suddhaṃ, sugandhaṃ taṇḍulapphalaṃ;

Tuṇḍikīre pacitvāna, tato bhuñjanti bhojanaṃ.

‘Gāviṃ ekakhuraṃ katvā, anuyanti disodisaṃ;

Pasuṃ ekakhuraṃ katvā, anuyanti disodisaṃ.

‘Itthiṃ vā vāhanaṃ katvā, anuyanti disodisaṃ;

Purisaṃ vāhanaṃ katvā, anuyanti disodisaṃ.

‘Kumāriṃ vāhanaṃ katvā, anuyanti disodisaṃ;

Kumāraṃ vāhanaṃ katvā, anuyanti disodisaṃ.

‘Te yāne abhiruhitvā,

Sabbā disā anupariyāyanti;

Pacārā tassa rājino.

‘Hatthiyānaṃ assayānaṃ,

Dibbaṃ yānaṃ upaṭṭhitaṃ;

Pāsādā sivikā ceva,

Mahārājassa yasassino.

‘Tassa ca nagarā ahu,

Antalikkhe sumāpitā;

Āṭānāṭā kusināṭā parakusināṭā,

Nāṭasuriyā parakusiṭanāṭā.

‘Uttarena kasivanto,

Janoghamaparena ca;

Navanavutiyo ambaraambaravatiyo,

Āḷakamandā nāma rājadhānī.

‘Kuverassa kho pana, mārisa, mahārājassa visāṇā nāma rājadhānī;

Tasmā kuvero mahārājā, “vessavaṇo”ti pavuccati.

‘Paccesanto pakāsenti, tatolā tattalā tatotalā;

Ojasi tejasi tatojasī, sūro rājā ariṭṭho nemi.

‘Rahadopi tattha dharaṇī nāma, yato meghā pavassanti;

Vassā yato patāyanti, sabhāpi tattha sālavatī nāma.

‘Yattha yakkhā payirupāsanti, tattha niccaphalā rukkhā;

Nānā dijagaṇā yutā, mayūrakoñcābhirudā;

Kokilādīhi vagguhi.

‘Jīvañjīvakasaddettha, atho oṭṭhavacittakā;

Kukkuṭakā kuḷīrakā, vane pokkharasātakā.

‘Sukasāḷika saddettha, daṇḍamāṇavakāni ca;

Sobhati sabbakālaṃ sā, kuveranaḷinī sadā.

‘Ito “sā uttarā disā”, iti naṃ ācikkhatī jano;

Yaṃ disaṃ abhipāleti, mahārājā yasassi so.

‘Yakkhānañca adhipati, “kuvero” iti nāmaso;

Ramatī naccagītehi, yakkheheva purakkhato.

‘Puttāpi tassa bahavo, ekanāmāti me sutaṃ;

Asīti dasa eko ca, indanāmā mahabbalā.

‘Te cāpi buddhaṃ disvāna, buddhaṃ ādiccabandhunaṃ;

Dūratova namassanti, mahantaṃ vītasāradaṃ.

‘Namo te purisājañña, namo te purisuttama;

Kusalena samekkhasi, amanussāpi taṃ vandanti;

Sutaṃ netaṃ abhiṇhaso, tasmā evaṃ vademase.

“Jinaṃ vandatha gotamaṃ, jinaṃ vandāma gotamaṃ;

Vijjācaraṇasampannaṃ, buddhaṃ vandāma gotaman”ti.

292. ‘Ayaṃ kho sā, mārisa, āṭānāṭiyā rakkhā bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ guttiyā rakkhāya avihiṃsāya phāsuvihārāya. Yassa kassaci, mārisa, bhikkhussa vā bhikkhuniyā vā upāsakassa vā upāsikāya vā ayaṃ āṭānāṭiyā rakkhā suggahitā bhavissati samattā pariyāputā taṃ ce amanusso yakkho vā yakkhinī vā…pe… gandhabbo vā gandhabbī vā…pe… kumbhaṇḍo vā kumbhaṇḍī vā…pe… nāgo vā nāgī vā nāgapotako vā nāgapotikā vā nāgamahāmatto vā nāgapārisajjo vā nāgapacāro vā, paduṭṭhacitto bhikkhuṃ vā bhikkhuniṃ vā upāsakaṃ vā upāsikaṃ vā gacchantaṃ vā anugaccheyya, ṭhitaṃ vā upatiṭṭheyya, nisinnaṃ vā upanisīdeyya, nipannaṃ vā upanipajjeyya. Na me so, mārisa, amanusso labheyya gāmesu vā nigamesu vā sakkāraṃ vā garukāraṃ vā. Na me so, mārisa, amanusso labheyya āḷakamandāya nāma rājadhāniyā vatthuṃ vā vāsaṃ vā. Na me so, mārisa, amanusso labheyya yakkhānaṃ samitiṃ gantuṃ. Apissu naṃ, mārisa, amanussā anāvayhampi naṃ kareyyuṃ avivayhaṃ. Apissu naṃ, mārisa, amanussā attāhi paripuṇṇāhi paribhāsāhi paribhāseyyuṃ. Apissu naṃ, mārisa, amanussā rittaṃpissa pattaṃ sīse nikkujjeyyuṃ. Apissu naṃ, mārisa, amanussā sattadhāpissa muddhaṃ phāleyyuṃ. Santi hi, mārisa, amanussā caṇḍā ruddhā rabhasā, te neva mahārājānaṃ ādiyanti, na mahārājānaṃ purisakānaṃ ādiyanti, na mahārājānaṃ purisakānaṃ purisakānaṃ ādiyanti. Te kho te, mārisa, amanussā mahārājānaṃ avaruddhā nāma vuccanti. Seyyathāpi, mārisa, rañño māgadhassa vijite mahācorā. Te neva rañño māgadhassa ādiyanti, na rañño māgadhassa purisakānaṃ ādiyanti, na rañño māgadhassa purisakānaṃ purisakānaṃ ādiyanti. Te kho te, mārisa, mahācorā rañño māgadhassa avaruddhā nāma vuccanti. Evameva kho, mārisa, santi amanussā caṇḍā ruddhā rabhasā, te neva mahārājānaṃ ādiyanti, na mahārājānaṃ purisakānaṃ ādiyanti, na mahārājānaṃ purisakānaṃ purisakānaṃ ādiyanti. Te kho te, mārisa, amanussā mahārājānaṃ avaruddhā nāma vuccanti. Yo hi koci, mārisa, amanusso yakkho vā yakkhinī vā…pe… gandhabbo vā gandhabbī vā…pe… kumbhaṇḍo vā kumbhaṇḍī vā…pe… nāgo vā nāgī vā…pe… paduṭṭhacitto bhikkhuṃ vā bhikkhuniṃ vā upāsakaṃ vā upāsikaṃ vā gacchantaṃ vā upagaccheyya, ṭhitaṃ vā upatiṭṭheyya, nisinnaṃ vā upanisīdeyya, nipannaṃ vā upanipajjeyya. Imesaṃ yakkhānaṃ mahāyakkhānaṃ senāpatīnaṃ mahāsenāpatīnaṃ ujjhāpetabbaṃ vikkanditabbaṃ viravitabbaṃ – ‘ayaṃ yakkho gaṇhāti, ayaṃ yakkho āvisati, ayaṃ yakkho heṭheti, ayaṃ yakkho viheṭheti, ayaṃ yakkho hiṃsati, ayaṃ yakkho vihiṃsati, ayaṃ yakkho na muñcatī’ti.

293. ‘Katamesaṃ yakkhānaṃ mahāyakkhānaṃ senāpatīnaṃ mahāsenāpatīnaṃ?

‘Indo somo varuṇo ca, bhāradvājo pajāpati;

Candano kāmaseṭṭho ca, kinnughaṇḍu nighaṇḍu ca.

‘Panādo opamañño ca, devasūto ca mātali;

Cittaseno ca gandhabbo, naḷo rājā janesabho.

‘Sātāgiro hevamato, puṇṇako karatiyo guḷo;

Sivako mucalindo ca, vessāmitto yugandharo.

‘Gopālo supparodho ca, hiri netti ca mandiyo;

Pañcālacaṇḍo āḷavako, pajjunno sumano sumukho;

Dadhimukho maṇi māṇivaro dīgho, atho serīsako saha.

‘Imesaṃ yakkhānaṃ mahāyakkhānaṃ senāpatīnaṃ mahāsenāpatīnaṃ ujjhāpetabbaṃ vikkanditabbaṃ viravitabbaṃ – “ayaṃ yakkho gaṇhāti, ayaṃ yakkho āvisati, ayaṃ yakkho heṭheti, ayaṃ yakkho viheṭheti, ayaṃ yakkho hiṃsati, ayaṃ yakkho vihiṃsati, ayaṃ yakkho na muñcatī”ti. Ayaṃ kho, mārisa, āṭānāṭiyā rakkhā bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ guttiyā rakkhāya avihiṃsāya phāsuvihārāya. Handa ca dāni mayaṃ, mārisa, gacchāma, bahukiccā mayaṃ bahukaraṇīyā’”ti. “‘Yassa dāni tumhe mahārājāno kālaṃ maññathā’”ti.

294. “Atha kho, bhikkhave, cattāro mahārājā uṭṭhāyāsanā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyiṃsu. Tepi kho, bhikkhave, yakkhā uṭṭhāyāsanā appekacce maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyiṃsu. Appekacce mayā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā tatthevantaradhāyiṃsu. Appekacce yenāhaṃ tenañjaliṃ paṇāmetvā tatthevantaradhāyiṃsu. Appekacce nāmagottaṃ sāvetvā tatthevantaradhāyiṃsu. Appekacce tuṇhībhūtā tatthevantaradhāyiṃsu.

295. “Uggaṇhātha, bhikkhave, āṭānāṭiyaṃ rakkhaṃ. Pariyāpuṇātha, bhikkhave, āṭānāṭiyaṃ rakkhaṃ. Dhāretha, bhikkhave, āṭānāṭiyaṃ rakkhaṃ. Atthasaṃhitā [atthasaṃhitāyaṃ (syā.)], bhikkhave, āṭānāṭiyā rakkhā bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ guttiyā rakkhāya avihiṃsāya phāsuvihārāyā”ti. Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Āṭānāṭiyasuttaṃ niṭṭhitaṃ navamaṃ.

☸---------------------------------------------------------------------

三二 阿吒曩胝经

如是我闻。

一 那时，世尊住在王舍城的灵鹫山。当时，四大天王率领着庞大的夜叉军团、庞大的干闼婆军团、庞大的鸠槃荼军团、庞大的那伽军团，在四方布置了守护，在四方设置了岗哨，在四方建立了屏障后，于深夜时分，以殊胜美妙的身色，光明遍照整座灵鹫山，来到世尊所在之处。他们走近后，向世尊顶礼，然后退坐到一旁。那些夜叉们也是如此，有些向世尊顶礼后，退坐到一旁；有些和世尊互相问候，说完应酬问候的话后，退坐到一旁；有些向着世尊合掌后，退坐到一旁；有些报上自己的姓名和家族后，退坐到一旁；有些则默默地退坐到一旁。

二 退坐到一旁的毗沙门大天王对世尊这样说：“尊者！有一些地位高的夜叉不信奉世尊；尊者！也有一些地位高的夜叉信奉世尊。尊者！有一些地位中等的夜叉不信奉世尊；尊者！也有一些地位中等的夜叉信奉世尊。尊者！有一些地位低下的夜叉不信奉世尊；尊者！也有一些地位低下的夜叉信奉世尊。尊者！但总的来说，大部分夜叉是不信奉世尊的。这是什么原因呢？尊者！因为世尊教导远离杀生的法，教导远离不与取的法，教导远离邪淫的法，教导远离妄语的法，教导远离导致放逸的谷酒和米酒的法。尊者！而大部分夜叉没有远离杀生，没有远离不与取，没有远离邪淫，没有远离妄语，没有远离导致放逸的谷酒和米酒。这对他们来说，是不喜欢、不乐意的事情。

尊者！世尊的弟子们居住在森林、树林、偏僻的住所，那里声音稀少，噪音很少，远离人群，是适合隐居静修的地方。那里住着一些地位高的夜叉，他们对世尊的教法没有信心。为了让他们生起信心，尊者！请世尊接受这阿吒曩胝守护神咒，以此为比丘、比丘尼、优婆塞、优婆夷提供保护、守护、免于伤害、安稳居住。”

世尊沉默地表示接受了。

三 那时，毗沙门大天王知道世尊已经接受了，就在那个时候，诵出了这阿吒曩胝守护神咒：

四 “礼敬毗婆尸，具眼具光辉！

礼敬尸弃佛，慈悯诸有情！

礼敬毗舍浮，净除（烦恼）苦行者！

礼敬拘留孙，摧破魔军者！

礼敬拘那含，婆罗门圆满梵行者！

礼敬迦叶佛，于一切（束缚）解脱者！

礼敬鸯耆罗，释迦子具光辉！

他开示此法，能除一切苦！

世间已寂灭，如实观察者，

此人不两舌，伟大无畏惧。

利益天人众，礼敬彼乔达摩！

具足明与行，伟大无畏惧！

“日轮升起处，阿迭多大圆盘，

当它升起时，黑夜即消散；

当太阳升起，称之为‘白昼’。

那里有深渊，是河流大海水；

人们如此知，‘河流大海水’。

从此彼‘东方’，人们如此称；

守护此方向，赫赫大天王，

干闼婆之主，名为‘持国天’；

干闼婆围绕，享受歌舞乐。

他有众多子，我闻同一名，

九十一个子，大力因陀名。

他们亦见佛，太阳亲属佛；

远远即礼敬，伟大无畏惧。

‘礼敬人中尊！礼敬人中胜！

您善巧观察，非人亦礼您！

我等常听闻，故而如是说：

“礼敬胜者乔达摩！我等礼敬乔达摩！

具足明与行，我等礼敬佛乔达摩！”’

五 “亡者被称处，两舌背后语，

杀生及残忍，盗贼欺诈者。

从此彼‘南方’，人们如此称；

守护此方向，赫赫大天王，

鸠槃荼之主，名为‘增长天’；

鸠槃荼围绕，享受歌舞乐。

他有众多子，我闻同一名，

九十一个子，大力因陀名。

他们亦见佛，太阳亲属佛；

远远即礼敬，伟大无畏惧。

‘礼敬人中尊！礼敬人中胜！

您善巧观察，非人亦礼您！

我等常听闻，故而如是说：

“礼敬胜者乔达摩！我等礼敬乔达摩！

具足明与行，我等礼敬佛乔达摩！”’

六 “日轮落下处，阿迭多大圆盘，

当它落下时，白昼即消散；

当太阳落下，称之为‘黑夜’。

那里有深渊，是河流大海水；

人们如此知，‘河流大海水’。

从此彼‘西方’，人们如此称；

守护此方向，赫赫大天王，

诸那伽之主，名为‘广目天’；

诸那伽围绕，享受歌舞乐。

他有众多子，我闻同一名，

九十一个子，大力因陀名。

他们亦见佛，太阳亲属佛；

远远即礼敬，伟大无畏惧。

‘礼敬人中尊！礼敬人中胜！

您善巧观察，非人亦礼您！

我等常听闻，故而如是说：

“礼敬胜者乔达摩！我等礼敬乔达摩！

具足明与行，我等礼敬佛乔达摩！”’

七 “快乐北俱卢洲，大须弥山甚美，

生于那里的人，无我执无占有。

他们无需播种，也不用拉犁耕；

人们无需耕作，食用自熟稻米。

无糠亦无麸皮，纯净香稻米果；

放在石锅上煮，然后享用美食。

他们骑着母牛，单蹄牛游四方；

他们骑着公牛，单蹄牛游四方；

他们骑着女子，作为坐骑游四方；

他们骑着男子，作为坐骑游四方；

他们骑着少女，作为坐骑游四方；

他们骑着少男，作为坐骑游四方；

他们登上坐骑，周游所有方向，

那是天王的随从。

象乘与马乘，天上的车乘，

宫殿与轿子，赫赫大天王，

随侍于左右。

他亦有城池，善造于空中：

阿吒那吒城、拘尸那吒城、波罗拘尸那吒城、

那吒苏利耶城、波罗拘私吒那吒城。

北面是迦毗饭多，西面是阇那伽，

又有那婆那菩提、安巴罗安巴罗瓦提，

还有王都阿罗迦曼达。

朋友！俱毗罗大天王的王都名叫毗舍那，

因此俱毗罗大天王被称为‘毗沙门’。

一一探访说明：多都罗、多陀罗、多都多罗、

奥阇西、提阇西、多都阇西、

苏罗、罗阇、阿利吒、尼弥。

那里有湖名陀罗尼，由此降下雨云，

雨水从此而来。会堂名跋伽罗婆提，

夜叉们在此集会。那里树木常结果，

各种鸟群聚集，孔雀苍鹭鸣叫，

还有杜鹃妙音。

那里有耆婆耆婆迦鸟声，还有戴胜鸟，

还有公鸡、螃蟹，林中有莲花。

那里有鹦鹉、八哥声，还有手杖少年声。

那俱毗罗的莲池，永远美丽芬芳。

从此彼‘北方’，人们如此称；

守护此方向，赫赫大天王，

诸夜叉之主，名为‘俱毗罗’（毗沙门）；

诸夜叉围绕，享受歌舞乐。

他有众多子，我闻同一名，

九十一个子，大力因陀名。

他们亦见佛，太阳亲属佛；

远远即礼敬，伟大无畏惧。

‘礼敬人中尊！礼敬人中胜！

您善巧观察，非人亦礼您！

我等常听闻，故而如是说：

“礼敬胜者乔达摩！我等礼敬乔达摩！

具足明与行，我等礼敬佛乔达摩！”’

八 “朋友！这阿吒曩胝守护神咒，是为了比丘、比丘尼、优婆塞、优婆夷的保护、守护、免于伤害、安稳居住。朋友！任何比丘、比丘尼、优婆塞、优婆夷，善于受持、完全掌握、熟记这阿吒曩胝守护神咒。如果任何非人，无论是男夜叉或女夜叉，小男夜叉或小女夜叉，夜叉大臣、夜叉眷属或夜叉仆从；无论是男干闼婆或女干闼婆……（乃至）……小男干闼婆或小女干闼婆，干闼婆大臣、干闼婆眷属或干闼婆仆从；无论是男鸠槃荼或女鸠槃荼……（乃至）……小男鸠槃荼或小女鸠槃荼，鸠槃荼大臣、鸠槃荼眷属或鸠槃荼仆从；无论是男那伽或女那伽……（乃至）……小男那伽或小女那伽，那伽大臣、那伽眷属或那伽仆从，心怀恶意，跟随正在行走的比丘、比丘尼、优婆塞、优婆夷；或走近站立着的他们；或走近坐着的他们；或走近躺卧着的他们。朋友！那样的非人，在我的村庄或市镇里，将得不到尊敬或敬重。朋友！那样的非人，在我的王都阿罗迦曼达，将得不到住处或居所。朋友！那样的非人，将不能参加夜叉的集会。朋友！而且，其他非人也不会与他通婚嫁娶。朋友！而且，其他非人会用各种难听的话辱骂他。朋友！而且，其他非人会把空的钵盂扣在他的头上。朋友！而且，其他非人会把他的头打破成七块。

九 朋友！有一些非人，凶恶、暴戾、凶猛，他们不听从四大天王，不听从四大天王的臣属，也不听从四大天王臣属的臣属。朋友！这些非人被称为‘违逆四大天王者’。朋友！就好比摩揭陀国王的国土里有大强盗，他们不听从摩揭陀国王，不听从摩揭陀国王的臣属，也不听从摩揭陀国王臣属的臣属。朋友！这些大强盗被称为‘违逆摩揭陀国王者’。同样地，朋友！有一些非人，凶恶、暴戾、凶猛，他们不听从四大天王，不听从四大天王的臣属，也不听从四大天王臣属的臣属。朋友！这些非人被称为‘违逆四大天王者’。朋友！如果任何非人，无论是男夜叉或女夜叉……（乃至）……男那伽或女那伽……（乃至）……心怀恶意，跟随正在行走的比丘、比丘尼、优婆塞、优婆夷；或走近站立着的他们；或走近坐着的他们；或走近躺卧着的他们，就应该向这些夜叉、大夜叉、将领、大将领们呼救、哭喊、号叫：‘这个夜叉抓住了我！这个夜叉附身了！这个夜叉恼害我！这个夜叉折磨我！这个夜叉伤害我！这个夜叉加害我！这个夜叉抓住不放！’

十 向哪些夜叉、大夜叉、将领、大将领们（呼救）呢？

“因陀、苏摩与婆楼那，

婆罗堕阇、波阇波提，

旃陀那、迦摩西吒，

紧那犍荼、尼犍荼。

波那陀、奥波摩那，

天帝御者名摩多梨，

质多斯那干闼婆，

那罗王、阇尼沙婆。

沙陀祁罗、醯摩婆多，

富那迦、迦罗提耶、瞿罗，

私婆迦、目真邻陀，

毗舍蜜多、由犍陀罗。

瞿波罗、苏波揭陀，

希利、尼提与曼提耶，

般遮罗犍荼、阿罗婆迦，

波旬努、苏摩那、苏目佉，

陀提目佉、摩尼、摩尼跋罗、提伽，

还有斯利沙迦。

应向这些夜叉、大夜叉、将领、大将领们呼救、哭喊、号叫：‘这个夜叉抓住了我！这个夜叉附身了！这个夜叉恼害我！这个夜叉折磨我！这个夜叉伤害我！这个夜叉加害我！这个夜叉抓住不放！’

十一 朋友！这阿吒曩胝守护神咒，是为了比丘、比丘尼、优婆塞、优婆夷的保护、守护、免于伤害、安稳居住。朋友！现在我们告辞了，我们有很多事务，非常繁忙。”

“诸位大天王，现在请你们随意。”

于是，四大天王从座位上起来，向世尊顶礼，右绕世尊后，就在那里消失了。那些夜叉们也从座位上起来，有些向世尊顶礼，右绕世尊后，就在那里消失了；有些和世尊互相问候，说完应酬问候的话后，就在那里消失了；有些向着世尊合掌后，就在那里消失了；有些报上自己的姓名和家族后，就在那里消失了；有些则默默地就在那里消失了。

十二 在那一夜过后，世尊告诉比丘们：

“诸比丘！昨天夜里，四大天王率领着庞大的夜叉军团、庞大的干闼婆军团、庞大的鸠槃荼军团、庞大的那伽军团……（此处省略，如前文所述，四大天王及其眷属前来拜见世尊，毗沙门天王说明来意并诵出守护神咒）……

‘礼敬毗婆尸，具眼具光辉！

礼敬尸弃佛，慈悯诸有情！

……（此处省略阿吒曩胝守护神咒全文，与前文第4至第7节相同）……

……“礼敬胜者乔达摩！我等礼敬乔达摩！

具足明与行，我等礼敬佛乔达摩！”’

（毗沙门天王继续说：）‘朋友！这阿吒曩胝守护神咒……（此处省略，如前文第8至第11节所述，说明神咒的功用、如何对治恶劣非人、呼救对象等）……我们有很多事务，非常繁忙。’（世尊回答：）‘诸位大天王，现在请你们随意。’

于是，四大天王……（此处省略，如前文所述，四大天王及其眷属告辞离去）……有些则默默地就在那里消失了。

十三 诸比丘！你们要学习这阿吒曩胝守护神咒，要掌握这阿吒曩胝守护神咒，要忆持这阿吒曩胝守护神咒。诸比丘！这阿吒曩胝守护神咒是有益的，是为了比丘、比丘尼、优婆塞、优婆夷的保护、守护、免于伤害、安稳居住。”

世尊说完这番话后，那些比丘们心意喜悦，对世尊所说的话感到非常欢喜。

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2565.8.15 心 法师 修订】

【佛历 2555.7.13 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【1】Dīghanikāya 长部经典 (DN 1-34, 1360)/《3》Pāthikavaggapāḷi 波梨品 (DN 24-34, 1-360)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10. Saṅgītisutta 合诵经 (DN 33, 296-349)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Saṅgītisuttaṃ

合诵经 (The Recital / The Compilation) [1~54]

【 English Translated from the Pali by T.W. and C.A.F. Rhys Davids / Michael Olds 】

《合 诵 经》目录 (Contents)

第一诵品 Paṭhamabhāṇavāro [1~19]

✩ 开示一法 Ekakaṃ (Ones) [8]

✩ 开示二法 Dukaṃ (Twos) [9]

✩ 开示三法 Tikaṃ (Threes) [10]

✩ 开示四法 Catukkaṃ (Fours) [11~19]

第二诵品 Dutiyabhāṇavāro [20~37]

✩ 开示五法 Pañcakaṃ (Fives) [20~27]

✩ 开示六法 Chakkaṃ (Sixes) [28~34]

✩ 开示七法 Sattakaṃ (Sevens) [35~37]

第三诵品 Tatiyabhāṇavāro [38~54]

✩ 开示八法 Aṭṭhakaṃ (Eights) [38~44]

✩ 开示九法 Navakaṃ (Nines) [45~49]

✩ 开示十法 Dasakaṃ (Tens) [50~53]

✩ 结语 (Epilog) [54]

卍　　　　卍　　　　卍

✩ 《合诵经 Saṅgītisuttaṃ》简介～

本经十法各项目，皆已标示“巴利圣典”出处。

总共 2+33+60+50+26+22+14+11+6+6 = 230 个单元， 2+33×2+60×3+50×4+26×5+22×6+14×7+11×8+6×9+6×10 = 1010 个项目。

➊ 本经是《长部经典》第三十三经，佛陀教法之总复习。

佛陀晚年，鉴于尼干诸徒分裂，与舍利弗尊者，在波婆城（今巴特那市 Patna 近郊）亲自所主持的结集，地位自然比“王舍城结集”更为重要！

➋ 由《合诵经》可知：我们当前“佛教现象”和“原始佛法”到底差异性在哪里？

✩ 圣法律“王舍城结集”简介～

佛陀教法之最后整理。于佛陀入灭之年，以大迦叶为上首，所主持的结集，史称“五百结集”。

卍　　　　卍　　　　卍

第一诵品 Paṭhamabhāṇavāro [1~19]

﹝第一卷 ➲﹞ 296. Evaṃ me sutaṃ –

如是我闻。

THUS HAVE I HEARD:

ekaṃ samayaṃ bhagavā mallesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi yena pāvā nāma mallānaṃ nagaraṃ tadavasari. Tatra sudaṃ bhagavā pāvāyaṃ viharati cundassa kammāraputtassa ambavane.

那时，世尊与五百位大比丘一起，在末罗族地区游化，按次序来到名为波婆的末罗族城市。在那里，世尊住在铁匠（或译：工匠）之子纯陀的芒果园里。

The Exalted One was once making a tour in the country of the Mallas, accompanied by a great company of the brethren, numbering about five hundred. And he arrived at Pāvā the Malla capital. There he resided in the mango-grove of Cunda the smith.

(Once Upon a Time, Bhagava, roaming around Malla-country with some 500 Bhikkhus, arrived at Pava the capital of the Mallas where he revisted Cunda the smith.)

❦❧ 在波婆邑崇高讲堂说法 Ubbhatakanavasandhāgāraṃ [2~5]

﹝第二卷 ➲﹞ 297. Tena kho pana samayena pāveyyakānaṃ mallānaṃ ubbhatakaṃ nāma navaṃ sandhāgāraṃ [santhāgāraṃ (sī. pī.), saṇṭhāgāraṃ (syā. kaṃ.)] acirakāritaṃ hoti anajjhāvuṭṭhaṃ [anajjhāvutthaṃ (sī. syā. pī. ka.)] samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena.

这时，波婆城的末罗族人刚好新建成一座名为【乌巴塔咖/高堂】(Ubbhataka)的集会堂不久，还没有任何沙门、婆罗门或其他人使用过。

Now at that time a new mote-hall of the Pāvā Mallas named Ubbhaṭaka had not long been built, and had not been occupied by recluse or brahmin or any human being whatever.

(At this time a new meeting hall had just been built and had not yet been formally used, )

Assosuṃ kho pāveyyakā mallā – “bhagavā kira mallesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi pāvaṃ anuppatto pāvāyaṃ viharati cundassa kammāraputtassa ambavane”ti.

波婆城的末罗族人听说：“世尊与五百位大比丘一起，在末罗族地区游化，已经到达波婆，住在铁匠（工匠）之子纯陀的芒果园里。”

And the Pāvā Mallas heard that the Exalted One on his tour had arrived with his following at Pāvā and was staying in Cunda's mango-grove.

Atha kho pāveyyakā mallā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu.

于是，那些波婆城的末罗族人前往世尊那里。到了之后，向世尊行礼，然后坐在一旁。

And they went to visit him, and saluting him sat down at one side.

Ekamantaṃ nisinnā kho pāveyyakā mallā bhagavantaṃ etadavocuṃ – “idha, bhante, pāveyyakānaṃ mallānaṃ ubbhatakaṃ nāma navaṃ sandhāgāraṃ acirakāritaṃ hoti anajjhāvuṭṭhaṃ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena.

坐在一旁后，波婆城的末罗族人对世尊说：“大德！我们波婆城的末罗族人，新建了一座名为【乌巴塔咖/高堂】的集会堂，刚建成不久，还没有任何沙门、婆罗门或其他任何人使用过。

So seated they said to him: – 'Lord, a new mote-hall named Ubbhaṭaka has lately been built by us Mallas of Pāvā, and no recluse or brahmin or any human being whatever has yet occupied it.

Tañca kho, bhante, bhagavā paṭhamaṃ paribhuñjatu, bhagavatā paṭhamaṃ paribhuttaṃ pacchā pāveyyakā mallā paribhuñjissanti.

惟愿世尊，大德！第一个来使用它。

Let, lord, the Exalted One be the first to make use of it.

Tadassa pāveyyakānaṃ mallānaṃ dīgharattaṃ hitāya sukhāyā”ti.

世尊第一个使用它，这对我们波婆城的末罗族人来说，将会长久地带来利益和安乐。”

That is has first been used by the Exalted One will be for the lasting good and happiness of the Pāvā Mallas.'

(and the Mallas of Pava thought that it would be an auspicious thing if it were to have first been used by the Bhagava, so they invited him to do so, )

Adhivāsesi kho bhagavā tuṇhībhāvena.

世尊沉默地表示同意。

The Exalted One by his silence assented.

(and he consented.)

﹝第三卷 ➲﹞ 298. Atha kho pāveyyakā mallā bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena sandhāgāraṃ tenupasaṅkamiṃsu;

那时，波婆城的末罗族人知道世尊同意了，便从座位上起来，向世尊行礼，右绕（世尊）后，回到那个集会堂去。

When they marked his assent, they rose and saluted him, passing round by his right, and went to the mote-hall.

upasaṅkamitvā sabbasanthariṃ [sabbasanthariṃ santhataṃ (ka.)] sandhāgāraṃ santharitvā bhagavato āsanāni paññāpetvā udakamaṇikaṃ patiṭṭhapetvā telapadīpaṃ āropetvā yena bhagavā tenupasaṅkamiṃsu;

回去以后，他们便在集会堂里铺好所有地毯（或：铺设所有座位），为世尊准备好座位，放好水罐，点亮油灯，然后再次前往世尊那里。

They spread the whole hall with carpets, arranged seats, put a bowl of water ready, hung up an oil lamp, and returned to the Exalted One.

(Then the Malas prepared the hall)

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu.

到了之后，向世尊行礼，然后站在一旁。

(by spreading it with carpets and seats and water for washing the feet,)

Ekamantaṃ ṭhitā kho te pāveyyakā mallā bhagavantaṃ etadavocuṃ – “sabbasantharisanthataṃ [sabbasanthariṃ santhataṃ (sī. pī. ka.)], bhante, sandhāgāraṃ, bhagavato āsanāni paññattāni, udakamaṇiko patiṭṭhāpito, telapadīpo āropito.

站在一旁的波婆城末罗族人对世尊说：“大德！集会堂已经铺好所有地毯（或：座位），世尊的座位已准备好，水罐已放好，油灯已点亮。

Saluting him and standing at one side they said: 'The whole mote-hall, lord, is spread with carpets, seats are arranged, a bowl of water has been placed ready, a lamp is hung up.

Yassadāni, bhante, bhagavā kālaṃ maññatī”ti.

大德！现在，如果世尊认为时间合适（就可以去了）。”

And now, lord, whenever the Exalted One deems the time is fit. ... '

(and when the hall had been properly prepared they informed the Lucky Man,)

﹝第四卷 ➲﹞ 299. Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena sandhāgāraṃ tenupasaṅkami;

那时，世尊穿好下衣，拿起袈裟和钵，与比丘僧团一起，前往集会堂。

Then the Exalted One dressed himself and taking bowl and robe he went with the company of brethren to the mote-hall.

(who prepared his bowl and robes and, with that large company of Bhikkhus, went to the newly built and prepared meeting hall.)

upasaṅkamitvā pāde pakkhāletvā sandhāgāraṃ pavisitvā majjhimaṃ thambhaṃ nissāya puratthābhimukho nisīdi.

到了之后，洗了脚，进入集会堂，靠着中央的柱子，面向东方坐下。

On arriving he bathed his feet, and entered the hall, and took his seat facing the east, leaning against the central pillar.

(Then, after washing his feet, Bhaggava sat down next to the center pole, facing East.)

Bhikkhusaṅghopi kho pāde pakkhāletvā sandhāgāraṃ pavisitvā pacchimaṃ bhittiṃ nissāya puratthābhimukho nisīdi bhagavantaṃyeva purakkhatvā.

比丘僧团也洗了脚，进入集会堂，靠着西墙，面向东方，在世尊后面坐下。

The brethren also bathed their feet and entered the hall ranging themselves against the western wall and facing the east, behind the Exalted One.

(The Bhikkhus arranged themselves with their backs to the western wall, facing east, behind Bhagava.)

Pāveyyakāpi kho mallā pāde pakkhāletvā sandhāgāraṃ pavisitvā puratthimaṃ bhittiṃ nissāya pacchimābhimukhā nisīdiṃsu bhagavantaṃyeva purakkhatvā.

波婆城的末罗族人也洗了脚，进入集会堂，靠着东墙，面向西方，面对着世尊坐下。

The Pāvā Mallas also bathed their feet and entered the hall, ranging themselves against the eastern wall and facing the west with the Exalted One before them.

(The Mallas of Pava sat down with their backs to the Eastern wall, facing West, Bhagava and the Bhikkhus.)

Atha kho bhagavā pāveyyake malle bahudeva rattiṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uyyojesi –

那时，世尊为波婆城的末罗族人说法直到深夜，开示、劝导、鼓励他们，使他们欢喜，然后（示意）他们可以离开了：

Then the Exalted One far into the night discoursed on the doctrine to the Pāvā Mallas, instrucing, enlightening, inciting and inspiring them. And then he dismissed them saying:

(Then Bhagava instructed and inspired the Mallas of Pava with dhamma talk, and when the night was far gone, he indicated to them that they should take leave.)

“abhikkantā kho, vāseṭṭhā, ratti. Yassadāni tumhe kālaṃ maññathā”ti.

“婆悉吒们（Vāseṭṭhas）！夜已经很深了。现在你们认为时间合适，就回去吧！”

'Lovely, Vāseṭṭhas is the night. Do ye deem it time?'

“Evaṃ, bhante”ti

“是的，大德！”

'We do, lord,' responded the Pāvā Mallas.

kho pāveyyakā mallā bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu.

那些波婆城的末罗族人回应世尊后，从座位上起来，向世尊行礼，右绕（世尊）后离开了。

And rising they saluted the Exalted One by the right and departed.

﹝第五卷 ➲﹞ 300. Atha kho bhagavā acirapakkantesu pāveyyakesu mallesu tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṃghaṃ anuviloketvā āyasmantaṃ sāriputtaṃ āmantesi –

那时，在波婆城的末罗族人离开后不久，世尊环顾一片寂静的比丘僧团，然后对具寿舍利弗说：

And presently the Exalted One, surveying the company of brethren wrapped in silence wherever they sat, called to the venerable Sāriputta:

“vigatathinamiddho [vigatathīnamiddho (sī. syā. kaṃ. pī.)] kho, sāriputta, bhikkhusaṅgho.

“舍利弗！比丘僧团已经没有昏沉和睡眠了。

'There is an absence, Sāriputta, of sloth and torpor in the coompany of brethren.

Paṭibhātu taṃ, sāriputta, bhikkhūnaṃ dhammīkathā. Piṭṭhi me āgilāyati. Tamahaṃ āyamissāmī”ti

舍利弗！请你为比丘们讲说佛法吧。我的背有些痛，我想伸展一下（休息）。”

Let a religious discourse occur to thee, My back is aching, I will stretch it.'

[āyameyyāmīti (syā. kaṃ.)]. “Evaṃ, bhante”ti

具寿舍利弗回答世尊：“是的，大德！”

'So be it, lord,' replied Sāriputta.

kho āyasmā sāriputto bhagavato paccassosi. Atha kho bhagavā catugguṇaṃ saṅghāṭiṃ paññapetvā dakkhiṇena passena sīhaseyyaṃ kappesi pāde pādaṃ accādhāya, sato sampajāno uṭṭhānasaññaṃ manasi karitvā.

于是，世尊把僧伽梨衣（大衣）叠成四折，右胁而卧，像狮子一样躺下，一脚叠在另一脚上，保持正念正知，作意（设定）起身的时间。

Then the Exalted One, letting his robe be folded in four, took up the lion-posture on his right side, placing his feet one in the curve of the other, mindful and deliberate, having mentally noted a time for arousing himself.

(After that, noticing that the company of Bhikkhus was especially alert, he arranged his robes, assumed the lion posture, and instructed Sāriputta to discourse on Dhamma especially for the Bhikkhus.)

❦❧ 鉴于尼干诸徒分裂因缘 Bhinnanigaṇṭhavatthu [6~7]

﹝第六卷 ➲﹞ 301. Tena kho pana samayena nigaṇṭho nāṭaputto pāvāyaṃ adhunākālaṅkato hoti.

那时，尼乾陀·若提子（Nigaṇṭha Nāṭaputta）刚在波婆城去世不久。

Now at that time the Nigaṇṭha, Nātha's son, had just died at Pāva..

Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā [ddheḷhakajātā (syā. kaṃ.)] bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti [vicaranti (syā. kaṃ.)] –

他去世后，尼乾陀的徒众们分裂了，分成两派，发生争吵、争论、争执，陷入争端，彼此用恶语互相攻击，他们说：

After his death the Nigaṇṭhas became divided, falling into opposite parties and into strife, disputes broke out and they went on wounding each other with wordy weapons: —

“na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi, kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi!

“你不知道这个法和律，我知道这个法和律！你怎么可能知道这个法和律呢！”

Thou dost not confess this Norm and Discipline! I do confess it! Wilt thou confess it?

Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno.

“你修行错了，我修行对了！”

Thou are in the wrong! I am practising it rightly!

Sahitaṃ me, asahitaṃ te.

“我说的有道理，你说的没道理！”

I am speaking to the point; thou art off the point!

Purevacanīyaṃ pacchā avaca, pacchāvacanīyaṃ pure avaca.

“该先说的你后说，该后说的你先说！”

Thou sayest last what should be said first, and first what should come last!

Adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahito tvamasi,

“你长期思考的东西被推翻了！你的论点被驳倒了！你输了！”

What thou hast so long excogitated is quite upset! Thy challenge is taken up; thou'rt proved to be wrong!

cara vādappamokkhāya, nibbeṭhehi vā sace pahosī”ti.

“去吧，为了解救你的论点去游学吧，如果你有能力，就去把它解释清楚！”

Begone to get rid of thy opinion, or disentangle thyself if thou canst!

Vadhoyeva kho maññe nigaṇṭhesu nāṭaputtiyesu vattati.

我看，尼乾陀·若提子（Nāṭaputta）的徒众之间简直像在互相残杀一样。

Truly the Nigaṇṭhas, followers ofNāthaputta, were out methinks to kill.

Yepi [yepi te (sī. pī.)] nigaṇṭhassa nāṭaputtassa sāvakā gihī odātavasanā, tepi nigaṇṭhesu nāṭaputtiyesu nibbinnarūpā virattarūpā paṭivānarūpā, yathā taṃ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite bhinnathūpe appaṭisaraṇe.

就连尼乾陀·若提子的那些穿着白衣的在家弟子们，也对尼乾陀的（出家）徒众感到厌烦、反感和疏远，（因为他们的法和律）就像是被差劣地宣说、差劣地传授的法和律，不能引导人出离，不能带来寂静，不是由正等觉者所宣说的，如同破裂的佛塔，没有依靠。

Even the lay disciples of the white robe, who followed Nāthaputta, showed themselves shocked, repelled and indignant at the Nigaṇṭhas, so badly was their doctrine and discipline set forth and imparted, so ineffectual was it for guidance, so little conducive to peace, imparted as it had been by one who was not supremely enlightened, and now wrecked as it was of his support and without a protector.

﹝第七卷 ➲﹞ 302. Atha kho āyasmā sāriputto bhikkhū āmantesi –

这时，具寿舍利弗对各位比丘说：

Then the venerable Sāriputta addressed the brethren:

(And this is the talk, so we are told, given at that time by Sāriputta:)

“nigaṇṭho, āvuso, nāṭaputto pāvāyaṃ adhunākālaṅkato, tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā…pe… bhinnathūpe appaṭisaraṇe”.

“各位贤友（āvuso）！尼乾陀·若提子最近在波婆城去世了。他去世后，尼乾陀的徒众分裂成两派……（如前所述）……就像破裂的佛塔，没有依靠。

The Nigaṇṭha, Nāthaputta, friends, has just died at Pāvā. Since his death the Nigaṇṭhas have become divided and have fallen into oposite parties and into strife. Disputes have broken out and they go on wounding each other with wordy weapons . . . so badly has their doctrine and discipline been set forth . . . and now wrecked of his support and without a protector.

(The Nigantha, Nathason, friends has recently deceased, and since his death the Niganthas have fallen apart and live quarreling amongst each other, using a variety of wounding words and wrangling phrases such as:

"You don't understand this Dhamma, I do."

"How could someone like you know about this Dhamma?"

"You hold wrong view. It is I who have right view."

"I am speaking to the point, you are not."

"You are putting last what ought to come first, and first what ought to come last."

"What you've been expounding so long, is completely disproved."

"Your challenge has been met."

"You are proved to be wrong."

"Straighten up your act."

"Get out of this one if you can."

The ruckus is such that even the lay followers are fed up.

And what is the reason for this? It is because the Dhamma of the Niganthas was Poorly Taught, being Taught by one who was not a Fully Englightened One. And now that Nathason has gone, the group is without cohesion and has no leadership.)

“Evañhetaṃ, āvuso, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite.

贤友们！当法和律被差劣地宣说、差劣地传授，不能引导人出离，不能带来寂静，不是由正等觉者所宣说时，就会发生这样的情况。

But to us, friends, the Norm has been well set forth and imparted by the Exalted One. It is effectual for guidance, conducive to self-mastery, and is imparted by one perfectly enlightened.

(But here, friends, Dhamma has been well taught by one who is supremely enlightened, )

Ayaṃ kho panāvuso amhākaṃ [asmākaṃ (pī.)] bhagavatā [bhagavato (ka. sī.)] dhammo svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito.

然而，贤友们！我们世尊的法是善说、善传授的，能引导人出离，能带来寂静，是由正等觉者所宣说的。

Tattha sabbeheva saṅgāyitabbaṃ, na vivaditabbaṃ,

因此，我们所有人都应该共同合诵（这些法），不应争论，

Herein there should be a chanting by all in concord, not a wrangling,

(and about this dhamma we should all speak in agreement, )

yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ.

这样，这梵行才能够长久持续、长久住立；为了许多众生的利益和安乐，为了慈悯世间，为了天神的幸福、利益和安乐。

that thus this holy life may persist and be long maintained. That may be for the welfare and happiness of many folk, for compassion on the world, for the good, the welfare, the happiness of devas and of men.

(that the Dhamma will last for many a long day.)

“Katamo cāvuso, amhākaṃ bhagavatā [bhagavato (ka. sī.)] dhammo svākkhāto suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito?

贤友们！那么，我们世尊所善说、善传授、能引导出离、能带来寂静、由正等觉者所宣说的法是什么呢？

yattha sabbeheva saṅgāyitabbaṃ, na vivaditabbaṃ,

对此，我们所有人都应该共同合诵，不应争论；

(To that end, friends, I will set forth this compilation of Dhammas taught by the Bhaggava about which we should all speak in agreement:)

yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ,

这样，这梵行才能够长久持续、长久住立；

tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ.

为了许多众生的利益和安乐，为了慈悯世间，为了天神的幸福、利益和安乐。

卍　　　　卍　　　　卍

✩ 开示一法 Ekakaṃ (Ones) [8]

﹝第八卷 ➲﹞ 303. “Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena eko dhammo sammadakkhāto.

贤友们！那位知者、见者、阿罗汉、正等觉者的世尊，确实善巧地宣说了一种（或：一类）法。

(There are, friends, one-part Dhammas consummately taught by the Bhagava, that Consummately-Awakened-One, an Arahant who knows and sees. )

Tattha sabbeheva saṅgāyitabbaṃ, na vivaditabbaṃ,

对此，我们所有人都应该共同合诵，不应争论；

(In this situation, let us all gather together as one, undivided, )

yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ,

这样，这梵行才能够长久持续、长久住立；

(so that this Best of Lives will stay on track and stand for a long time, )

tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ.

为了许多众生的利益和安乐，为了慈悯世间，为了天神的幸福、利益和安乐。

(as a benefit to the many, as a pleasure for the many, out of compassion for the world, for the benefit and pleasure of gods and man. )

Katamo eko dhammo?

这一种法是什么呢？

What is the single doctrine?

(What are these ones? What is the One Dhamma?)

1. 依食而住 Āhāraṭṭhitikā (SN 46.2, 183) [8]

Sabbe sattā āhāraṭṭhitikā.

一切众生，依靠食物维持生存。

All beings persist through causes.

(All beings are maintained by food.)

2. 依行而住 Saṅkhāraṭṭhitikā (SN 22.5) [8]

Sabbe sattā saṅkhāraṭṭhitikā.

一切众生，依靠（诸）行维持生存。

All beings persist through conditions.

(All beings are maintained by confounding.)

Ayaṃ kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena eko dhammo sammadakkhāto.

贤友们！这就是那位知者、见者、阿罗汉、正等觉者的世尊确实善巧地宣说的一种法。

This 'single doctrine,' friends, has been perfectly set forth by the Exalted One who knows, who sees.

(These then, friends, are those one-part Dhammas consummately taught by the Bhagava, that Consummately-Awakened-One, an Arahant who knows and sees. )

Tattha sabbeheva saṅgāyitabbaṃ, na vivaditabbaṃ,

对此，我们所有人都应该共同合诵，不应争论；

Hereon there should be a chanting in concord, not a wrangling,

(In this situation, let us all gather to gether as one, undivided, )

yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ,

这样，这梵行才能够长久持续、长久住立；
that thus this holy life may persist and be long maintained.

(so that this Best of Lives will stay on track and stand for a long time, )

tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ.

为了许多众生的利益和安乐，为了慈悯世间，为了天神的幸福、利益和安乐。

That may be for the welfare and happiness of many folk, for compassion on the world, for the good, the welfare, the happiness of devas and of men.

(as a benefit to the many, as a pleasure for the many, out of compassion for the world, for the benefit and pleasure of gods and man.)

卍　　　　卍　　　　卍

✩ 开示二法 Dukaṃ (Twos) [9]

﹝第九卷 ➲﹞ 304. “Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dve dhammā sammadakkhātā.

贤友们！那位知者、见者、阿罗汉、正等觉者的世尊，确实善巧地宣说了两种（或：二类）法。

There are double doctrines, friends, which are perfectly set forth by the Exalted One who knows, who sees.

(There are, friends, two-part Dhammas consummately taught by the Bhagava, that Consummately-Awakened-One, an Arahant who knows and sees. )

Tattha sabbeheva saṅgāyitabbaṃ, na vivaditabbaṃ,

对此，我们所有人都应该共同合诵，不应争论；

Hereon there should be a chanting in concord...

(In this situation, let us allgather together as one, undivided, )

yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ,

这样，这梵行才能够长久持续、长久住立；

(so that this Best of Lives will stay on track and stand for a long time, )

tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ.

为了许多众生的利益和安乐，为了慈悯世间，为了天神的幸福、利益和安乐。

for the good...of devas and of men: —

(as a benefit to the many, as a pleasure for the many, out of compassion for the world, for the benefit and pleasure of gods and man. )

Katame dve [dve dhammo (syā. kaṃ.) evamuparipi]?

这两种法是什么呢？

Which are the doubles?

(What are these twos?)

1. 名与色 Nāmañca rūpañca (DN 15, 96) [9]

Mind and body.

(Name and Thingness.)

2. 无明与有爱 Avijjā ca bhavataṇhā ca (DN 15, 95-130) [9]

Ignorance and craving for rebirth.

(Blindness and Thirst for Living.)

3. 有见与无有见（常见与断见） Bhavadiṭṭhi ca vibhavadiṭṭhi ca (MN 11, 139-145) [9]

False opinion as to (a) rebirth, (b) no rebirth.

(Theories about becoming, theories about non-becoming.)

4. 无惭与无愧 Ahirikañca anottappañca (AN 2.7) [9]

Ahirikañca [ahirīkañca (katthaci)] anottappañca.

Unconscientiousness and indiscretion.

(No sense of shame and no fear of blame.)

5. 惭与愧（对自己良心的羞耻和对他人评价的畏惧） Hirī ca ottappañca (AN 2.8) [9]

Conscientiousness and discretion.

(Sense of shame and fear of blame.)

6. 难共住（恶言教）与恶友 Dovacassatā ca pāpamittatā ca (AN 2.95) [9]

Contumacy and friendship with evil.

(Rough Going and Bad Company.)

7. 易共住（善言教）与善友 Sovacassatā ca kalyāṇamittatā ca (AN 2.96) [9]

Suavity andfriendship with good.

(Smooth Going and Good Company.)

8. 善巧于犯戒与善巧于出罪（认识违犯与如法忏悔） (AN 2.98) [9]

Āpattikusalatā ca āpattivuṭṭhānakusalatā ca.

Proficiency as to offences and restoration from them.

(Skill in the rules regarding offenses and skill in rehabilitation from offenses.)

9. 善巧于入定与善巧于出定 (AN 2.164) [9]

Samāpattikusalatā ca samāpattivuṭṭhānakusalatā ca.

Proficiency as to attainments and recovery from them (viz.: as to jhāna).

(Skill in attaining and skill at emerging from attainment.)

10. 善巧于（诸）界与善巧于作意（认识要素与如理思维） (AN 2.97) [9]

Dhātukusalatā ca manasikārakusalatā ca.

Proficiency in elements and in understanding them.

(Skill in knowledge of The Elements; and skill in applying the mind to them.)

11. 善巧于（六）处与善巧于缘起（认识六根/六处与认识十二缘起） (MN 115, 126) [9]

Āyatanakusalatā ca paṭiccasamuppādakusalatā ca.

Proficiency in the (twelve) spheres of sense and in the (twelve factors of the) causal formula.

(Skill in knowledge of the spheres; and skill in Downbound Confounded Rebounding Conjuration.)

12. 善巧于是处与善巧于非处（认识可能性/原因与不可能性/非原因） (MN 115, 127) [9]

Ṭhānakusalatā ca aṭṭhānakusalatā ca.

Proficiency in assigning specific causes, and in eliminating elements that are not causal [in a specific effect].

(Skill in knowledge of what supports and what does not support.)

13. 正直与谦和 Ajjavañca lajjavañca (AN 2.165) [9]

Recitude and shamefacedness.

(Straight forwardness and diffidence.)

14. 忍耐与柔和 Khanti ca soraccañca (AN 2.166) [9]

Patience and gentleness.

(Patience and gentleness.)

15. 和蔼与款待 Sākhalyañca paṭisanthāro ca (AN 2.167) [9]

Mildness of speech and courtesy.

(Friendliness and a kindly reception.)

16. 不害与清净 Avihiṃsā ca soceyyañca (AN 2.168) [9]

Kindness and love.

(Non-injury and being unsoiled.)

17. 失念与不正知 Muṭṭhassaccañca asampajaññañca (AN 2.179) [9]

Absence of mind and want of intelligence.

(Forgetfulness and lack of self-knowledge.)

18. 正念与正知 Sati ca sampajaññañca (AN 2.180) [9]

Mindfulness and intelligence.

(Remembering and self-knowledge.)

19. 不守护根门与饮食不知量 (AN 5.150) [9]

Indriyesu aguttadvāratā ca bhojane amattaññutā ca.

Unguardedness of faculties and intemperance in diet.

(Lack of authority over and guarding of the sense doors and immoderate eating.)

20. 守护根门与饮食知量 Indriyesu guttadvāratā ca bhojane mattaññutā ca (AN 5.150) [9]

Guardedness of faculties and temperance in diet.

(Authority over and guarding of the sense doors and moderate eating.)

21. 思择力与修习力 Paṭisaṅkhānabalañca bhāvanābalañca (AN 2.11) [9]

Paṭisaṅkhānabalañca [paṭisandhānabalañca (syā.)] bhāvanābalañca.

The powers of judging and of cultivation.

(The power (balañ.) of examining details and the power of development.)

22. 念力与定力 Satibalañca samādhibalañca (AN 2.172) [9]

The powers of mindfulness and concentration.

(The Power of mind and the power of focus.)

23. 止与观 Samatho ca vipassanā ca (AN 2.173) [9]

Calm and insight.

(Calm and Review.)

24. 止相与举相 Samathanimittañca paggahanimittañca (AN 3.103) [9]

The causes [or signs] of calm and of mental grasp.

(The Sign of Calm and The Sign of Exertion.)

25. 策励与不散乱 Paggaho ca avikkhepo ca (AN 2.89) [9]

Mental grasp and balance.

(Exertion and equanimity.)

26. 戒的衰退与见的衰退（破戒与邪见） (AN 2.174) [9]

Sīlavipatti ca diṭṭhivipatti ca.

Failure in conduct and in [sound] belief.

(Incomplete Ethical Culture and Incomplete View.)

27. 戒的圆满与见的圆满 Sīlasampadā ca diṭṭhisampadā ca (AN 2.175) [9]

Attainment in conduct and in [sound] belief.

(Complete Ethical Culture and Complete View.)

28. 戒清净与见清净 Sīlavisuddhi ca diṭṭhivisuddhi ca (AN 2.176) [9]

Purity in conduct and in belief.

(Purified Ethical Culture and Purified View.)

29. 见清净与依此见而精进 (AN 2.177) [9]

Diṭṭhivisuddhi kho pana yathā diṭṭhissa ca padhānaṃ.

Purity in belief and the struggle according to the belief one holds.

(The Purity of one's View and the purity of the path taken in accordance with that view.)

30. 对可悚惧处感到悚惧与悚惧后如理精进 (Iti 2.10, 37) [9]

Saṃvego ca saṃvejanīyesu ṭhānesu saṃviggassa ca yoniso padhānaṃ.

Agitation over agitating conditions and the systematic exertion of one [thus] agitated.

(Anxiety and the urgency of the stand taken to get back on track by the experiencer thereof.)

31. 于善法不满足与于精进不退转 (AN 2.178) [9]

Asantuṭṭhitā ca kusalesu dhammesu appaṭivānitā ca padhānasmiṃ.

Discontent in meritorious acts and perseverance in exertion.

(Not taking one's stand on skillful dhamma, and non-turning away and making exertion.)

32. 明与解脱 Vijjā ca vimutti ca (MN 151, 438-452) [9]

The higher wisdom and emancipation.

(Vision and Freedom.)

33. 漏尽智与无生智 Khayeñāṇaṃ anuppādeñāṇaṃ (SN 12.23)(Ne 4, 5-78) [9]

Knowledge how to extirpate and knowledge how to prevent recrudescence.

(Knowledge of destruction, knowledge of non-reproduction.)

“Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dve dhammā sammadakkhātā.

贤友们！这些就是那位知者、见者、阿罗汉、正等觉者的世尊确实善巧地宣说的两种法。

These, friends, are the Double Doctrines perfectly set forth by the Exalted One who knows, who sees.

(These then, friends, are those two-part Dhammas consummately taught by the Bhagava, that Consummately-Awakened-One, an Arahant who knows and sees. )

Tattha sabbeheva saṅgāyitabbaṃ, na vivaditabbaṃ,

对此，我们所有人都应该共同合诵，不应争论；

Hereon there should be a chanting byall in concord, not a wrangling,

(In this situation, let us all gather to gether as one, undivided, )

yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ,

这样，这梵行才能够长久持续、长久住立；
that thus this holy life may persist and be long maintained.

(so that this Best of Lives will stay on track and stand for a long time, )

tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ.

为了许多众生的利益和安乐，为了慈悯世间，为了天神的幸福、利益和安乐。

That may be for the welfare and happiness of many folk, for compassion on the world, for the good, the welfare, the happiness of devas and of men.

(as a benefit to the many, as a pleasure for the many, out of compassion for the world, for the benefit and pleasure of gods and man.)

卍　　　　卍　　　　卍

✩ 开示三法 Tikaṃ (Threes) [10]

﹝第十卷 ➲﹞ 305. “Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo dhammā sammadakkhātā.

贤友们！那位知者、见者、阿罗汉、正等觉者的世尊，确实善巧地宣说了三种（或：三类）法。

There are Triple Doctrines perfectly set forth by the Exalted One who knows, who sees.

(There are, friends, three-part Dhammas consummately taught by the Bhagava, that Consummately-Awakened-One, an Arahant who knows and sees. )

Tattha sabbeheva saṅgāyitabbaṃ…pe… atthāya hitāya sukhāya devamanussānaṃ.

对此，我们所有人都应该共同合诵，不应争论，这样，这梵行才能够长久持续、长久住立；为了许多众生的利益和安乐，为了慈悯世间，为了天神的幸福、利益和安乐。

Hereon there should be a chanting in concord even by all, not a wrangling...

(In this situation, let us allgather together as one, undivided, so that this Best of Lives will stay on track and stand for a long time as a benefit to the many, as a pleasure for the many, out of compassion for the world, for the benefit and pleasure of gods and man.)

Katame tayo?

这三种法是什么呢？

Which are these?

(What are these threes?)

1. 三不善根 Tīṇi akusalamūlāni (AN 3.70) [10]

lobho akusalamūlaṃ, doso akusalamūlaṃ, moho akusalamūlaṃ.

⑴ 贪不善根、⑵ 瞋不善根、⑶ 痴不善根。

Three bad 'roots' (or conditions): — greed, hate, dullness.

(Three Roots of Unskill: lust, hate and stupidity)

2. 三善根 Tīṇi kusalamūlāni (AN 3.70) [10]

alobho kusalamūlaṃ, adoso kusalamūlaṃ, amoho kusalamūlaṃ.

⑴ 无贪善根、⑵ 无瞋善根、⑶ 无痴善根。

Three good 'roots': — disinterestedness, love; intelligence.

(Three Roots of Skill: non-lust, non-hate and non-stupidity.)

3. 三恶行 Tīṇi duccaritāni (MN 60, 92-106) [10]

kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ.

⑴ 身恶行、⑵ 语恶行、⑶ 意恶行。

Three kinds of evil conduct, to wit, in act, word and thought.

(Three Modes of poor behavior: bodily, of speech, of mind.)

4. 三善行 Tīṇi sucaritāni (MN 60, 92-106) [10]

kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ.

⑴ 身善行、⑵ 语善行、⑶ 意善行。

Three kinds of fine conduct, to wit, in act, word and thought.

(Three Modes of good behavior: bodily, of speech, of mind.)

5. 三不善寻 Tayo akusalavitakkā (SN 14.12, 96) [10]

kāmavitakko, byāpādavitakko, vihiṃsāvitakko.

⑴ 欲寻、⑵ 恚寻、⑶ 害寻。

Three kinds of bad thoughts,to wit, thoughts of sense-desire, of enmity, of cruelty.

(Three unskillful subjects of thought: on pleasure, on anger, on harming.)

6. 三善寻 Tayo kusalavitakkā (MN 19, 206-215) [10]

nekkhammavitakko, abyāpādavitakko, avihiṃsāvitakko.

⑴ 出离寻、⑵ 无恚寻、⑶ 无害寻。

Three kinds of good thoughts, to wit, thoughts of renunciation, of amity, of kindness.

(Three skillful subjects of thought: on giving up, on non-anger, on non-harm.)

7. 三不善思 Tayo akusalasaṅkappā (SN 14.12, 96) [10]

kāmasaṅkappo, byāpādasaṅkappo, vihiṃsāsaṅkappo.

⑴ 欲思、⑵ 恚思、⑶ 害思。

Three kinds of bad purposes, to wit, purposes of sense-desire, of enmity, of cruelty.

(Three unskillful principles: the pleasure-principle, the anger-principle, the harm-principle)

8. 三善思 Tayo kusalasaṅkappā (SN 14.12, 96) [10]

nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṃsāsaṅkappo.

⑴ 出离思、⑵ 无恚思、⑶ 无害思。

Three kinds of good purposes, to wit, purposes of renunciation, of amity, of kindness.

(Three skillful principles: the giving-up principle, the non-anger principle, the non-harm principle)

9. 三不善想 Tisso akusalasaññā (SN 14.12, 96) [10]

kāmasaññā, byāpādasaññā, vihiṃsāsaññā.

⑴ 欲想、⑵ 恚想、⑶ 害想。

Three kinds of bad notions, to wit, notions of sense-desire, of enmity, of cruelty.

(Three unskillful perceptions: the pleasure-perception, the anger-perception, the harm-perception)

10. 三善想 Tisso kusalasaññā (SN 14.12, 96) [10]

nekkhammasaññā, abyāpādasaññā, avihiṃsāsaññā.

⑴ 出离想、⑵ 无恚想、⑶ 无害想。

Three kinds of good notions, to wit, notions of renunciation, of amity, of kindness.

(Three skillful perceptions: the giving-up perception, the non-anger perception, the non-harm perception)

11. 三不善界 Tisso akusaladhātuyo (SN 14.12, 96) [10]

kāmadhātu, byāpādadhātu, vihiṃsādhātu.

⑴ 欲界、⑵ 恚界、⑶ 害界。

Three bad elements, to wit, of sense-desire, enmity, cruelty.

(Three unskillful elements: the pleasure-element, the anger-element, the harm-element)

12. 三善界 Tisso kusaladhātuyo (SN 14.12, 96) [10]

nekkhammadhātu, abyāpādadhātu, avihiṃsādhātu.

⑴ 出离界、⑵ 无恚界、⑶ 无害界。

Three good elements, to wit, of renunciation, amity, kindness.

(Three skillful elements: the giving-up element, the non-anger element, the non-harm element)

13. 另外三界 Aparāpi tisso dhātuyo (AN 3.77) [10]

kāmadhātu, rūpadhātu, arūpadhātu.

⑴ 欲界、⑵ 色界、⑶ 无色界。

Other three elements, to wit, the sphere of sense-desire, that of the brahma-world, that of the higher heavens.

(Three additional elements: the pleasure-element, the materiality-element, the immateriality-element)

14. 另外三界 Aparāpi tisso dhātuyo (Iti 3.2, 51) [10]

rūpadhātu, arūpadhātu, nirodhadhātu.

⑴ 色界、⑵ 无色界、⑶ 灭界。

Other three elements, to wit, the sphere of the brahma-world, that of the higher heavens, that of cessation.

(Three additional elements: the materiality-element, the immateriality-element, the ending-element)

15. 另外三界 Aparāpi tisso dhātuyo (SN 14.13, 97) [10]

hīnadhātu, majjhimadhātu, paṇītadhātu.

⑴ 劣界、⑵ 中界、⑶ 胜界。

Other three elements, to wit, low, medium and sublime spheres.

(Three additional elements: the inferior-element, the middle-element, the superior-element)

16. 三爱 Tisso taṇhā (SN 22.22) [10]

kāmataṇhā, bhavataṇhā, vibhavataṇhā.

⑴ 欲爱、⑵ 有爱、⑶ 无有爱。

Three [directions of] craving, to wit, craving for the pleasure of this life, craving for life to come, craving for life to end.

(Three Modes of Hunger/Thirst: for pleasure, for living, for un-living)

17. 另外三爱 Aparāpi tisso taṇhā (Mnd 1, 1-6) [10]

kāmataṇhā, rūpataṇhā, arūpataṇhā.

⑴ 欲爱、⑵ 色爱、⑶ 无色爱。

Other three [directions of] craving, to wit, craving for life in the spheres of sense, for life in the brahma (rūpa) world, for life in the higher worlds.

(Three additional hungers: for pleasure, for materiality, for immateriality)

18. 另外三爱 Aparāpi tisso taṇhā (Mnd 1, 1-6) [10]

rūpataṇhā, arūpataṇhā, nirodhataṇhā.

⑴ 色爱、⑵ 无色爱、⑶ 灭爱。

Other three [directions of] craving: — craving for life inthe lower spheres, for life in the higher spheres, for cessation.

(Three additional hungers: for materiality, for immateriality, for ending)

19. 三结 Tīṇi saṃyojanāni (MN 2, 14-28) [10]

sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso.

⑴ 有身见、⑵ 疑、⑶ 戒禁取。

Three 'fetters,' to wit, the false opinion concerning individuality, doubt, inverted [judgment] as to rule and ritual.

(Three yokes to rebirth One-truth-view, vacillation, faith in good deeds and ethical conduct.)

20. 三漏 Tayo āsavā (MN 2, 14-28) [10]

kāmāsavo, bhavāsavo, avijjāsavo.

⑴ 欲漏、⑵ 有漏、⑶ 无明漏。

Three intoxicants, to wit, the poisons of sensuality, future life and ignorance.

(Three corruptions: No-good pleasures, no-good living, no-good blindness)

21. 三有 Tayo bhavā (MN 9, 89-104) [10]

kāmabhavo, rūpabhavo, arūpabhavo.

⑴ 欲有、⑵ 色有、⑶ 无色有。

Three [planes of] rebirths, to wit, the universe of sense-desire, that of the lower and that of the higher worlds.

(Three livings: pleasure-living, material-living, immaterial-living.)

22. 三求 Tisso esanā (AN 4.38) [10]

kāmesanā, bhavesanā, brahmacariyesanā.

⑴ 欲求、⑵ 有求、⑶ 梵行求。

Three quests: — that of sensuous enjoyment, that of life renewed, that of [problems connected with] the religious life.

(Three wishes: for pleasure, for life, for the full glory of the holy life)

23. 三种慢 Tisso vidhā (SN 35.108) [10]

seyyohamasmīti vidhā, sadisohamasmīti vidhā, hīnohamasmīti vidhā.

⑴ “我胜（于他人）”的慢、⑵ “我等（同于他人）”的慢、⑶ “我劣（于他人）”的慢。

Three forms [of conceit], to wit(1),'I am better than...,' (2) 'I am equal to ...,' (3) 'I am worse than...'

(Three evaluations the evaluation that "I am better than," the evaluation that "I am equal to," the evaluation that "I am less than.")

24. 三时 Tayo addhā (Iti 3.14, 63) [10]

atīto addhā, anāgato addhā, paccuppanno addhā.

⑴ 过去时、⑵ 未来时、⑶ 现在时。

Three periods, to wit, past, future, present.

(Three whiles: back-awhile, up ahead a-while, mean-while.)

25. 三端点 Tayo antā (SN 22.103) [10]

sakkāyo anto, sakkāyasamudayo anto, sakkāyanirodho anto.

⑴ 个体（我）的端点（五取蕴）、⑵ 个体集起的端点（渴爱）、⑶ 个体息灭的端点（渴爱灭尽）。

Three limits, to wit, individuality,its rising, its cessation.

(Three oppositions: the opposition to own body; the opposition to the arising of own body; the opposition to the ending of own body.)

26. 三受 Tisso vedanā (SN 36.1, 249) [10]

sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.

⑴ 乐受、⑵ 苦受、⑶ 不苦不乐受。

Three [modes of] feelings, to wit, pleasant, painful and neutral feeling.

(Three sense experiences: pleasant sense experience, unpleasant sense experience, not-unpleasant-but-not-pleasant sense experience)

27. 三种苦性 Tisso dukkhatā (SN 38.14, 327) [10]

dukkhadukkhatā, saṅkhāradukkhatā, vipariṇāmadukkhatā.

⑴ 苦苦性、⑵ 行苦性、⑶ 坏苦性。

Three states of suffering, to wit, pain, conditioned existence, change.

(Three types of pain: The pain of pain; the pain of the confounded; the pain of reversal)

28. 三聚 Tayo rāsī (SN 45.21) [10]

micchattaniyato rāsi, sammattaniyato rāsi, aniyato rāsi.

⑴ 邪定聚（必定入恶趣者）、⑵ 正定聚（必定解脱者）、⑶ 不定聚（未定者）。

Three 'heaps,' to wit, that of wrong-doing entailing immutable evil results, that of well-doing entailing immutable good results, and that of everything not so determined.

(Three piles: certainly disagreeable piles; certainly consummate piles; uncertain piles.)

29. 三种疑 Tayo tamā (AN 10.14) [10]

[tisso kaṅkhā (bahūsu) aṭṭhakathā oloketabbā] – atītaṃ vā addhānaṃ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati,

⑴ 对过去怀疑、犹豫、不决断、不信解；

Three doubts, to wit, doubts, perplexity, inability to decide, dissatisfaction concerning past,

(Three confusions: The onset of and lingering confusion, doubt, inability to clear up one's mind and distress about the past.)

anāgataṃ vā addhānaṃ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati,

⑵ 对未来怀疑、犹豫、不决断、不信解；
future,

(The onset of and lingering confusion, doubt, inability to clear up one's mind and distress about the future.)

etarahi vā paccuppannaṃ addhānaṃ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati.

⑶ 对现在怀疑、犹豫、不决断、不信解。

and present.

(The onset of and lingering confusion, doubt, inability to clear up one's mind and distress about the present.)

☆ 如来不护藏 ➾ 身恶行、语恶行、意恶行。

30. 如来的三不护 Tīṇi tathāgatassa arakkheyyāni (AN 7.58) [10]

parisuddhakāyasamācāro āvuso tathāgato, natthi tathāgatassa kāyaduccaritaṃ, yaṃ tathāgato rakkheyya – ‘mā me idaṃ paro aññāsī’ti.

⑴ 贤友们！如来身行清净，没有什么需要守护隐藏、‘不让别人知道’的身恶行。

Three things which a Buddha has not to guard against: a Buddha, friends, is pure in conduct whether of act,

(Three unguarded things of a Tathagata. A Tathagatha, friends is entirely pure with regard to that done by the body, such that he need not think: "Let none know this of me.")

Parisuddhavacīsamācāro āvuso, tathāgato, natthi tathāgatassa vacīduccaritaṃ, yaṃ tathāgato rakkheyya – ‘mā me idaṃ paro aññāsī’ti.

⑵ 贤友们！如来语行清净，没有什么需要守护隐藏、‘不让别人知道’的语恶行。

or speech,

(A Tathagata, friends, is entirely pure with regard to that done by way of speech, such that he need not think: "Let none know this of me.")

Parisuddhamanosamācāro, āvuso, tathāgato, natthi tathāgatassa manoduccaritaṃ yaṃ tathāgato rakkheyya – ‘mā me idaṃ paro aññāsī’ti.

⑶ 贤友们！如来意行清净，没有什么需要守护隐藏、‘不让别人知道’的意恶行。

or thought. There is no misdeed of any kind concerning which he must take good care lest another should come to know of it.

(A Tathagata, friends, is entirely pure with regard to that done by way of mind, such that he need not think: "Let none know this of me.")

31. 三种障碍（Kiñcana） Tayo kiñcanā (MN 43, 449-459) [10]

rāgo kiñcanaṃ, doso kiñcanaṃ, moho kiñcanaṃ.

⑴ 贪障碍、⑵ 瞋障碍、⑶ 痴障碍。

Three obstacles, to wit, lust, hate, illusion.

(Three Somethings-There: Lust, Hate, Delusion.)

32. 三火 Tayo aggī (AN 7.47) [10]

rāgaggi, dosaggi, mohaggi.

⑴ 贪火、⑵ 瞋火、⑶ 痴火。

Three fires, to wit, lust, hate, illusion.

(Three Fires: Lust, Hate, Delusion.)

33. 另外三火 Aparepi tayo aggī (AN 7.47) [10]

āhuneyyaggi, gahapataggi, dakkhiṇeyyaggi.

⑴ 应供养（父母）之火、⑵ 家主（需照顾家人等）之火、⑶ 应布施（给出家人）之火。

Other three fires, to wit, the fire of the worshipful, the fire of the head of the household, the fire of those worthy of offerings.

(Three additional Fires: the fire of the honor-worthy, the fire of the householder, the fire of the gift-worthy.)

☆ 三摄受色 Tividhena rūpasaṅgaho ➾ 南传〈伪〉论《阿毗达摩》译为色聚 rūpasaṅgaho（实际上，源自外道胜论派“婆浮陀迦旃延”的原子理论）是错误译法；对照 Mahāhatthipadopamasutta 象迹喻大经 (MN 28, 306) 是六根“摄受”六境的意思！

34. 色（物质）的三种分类 Tividhena rūpasaṅgaho (MN 28, 306) [10]

sanidassanasappaṭighaṃ rūpaṃ [sanidassanasappaṭigharūpaṃ (syā. kaṃ.) evamitaradvayepi],

⑴ 有见有对色（可见并能感知的）、

Threefold classification of matter, to wit, as visible and resisting,

(Three Forms of Matter (rupa.): visible and producing resistance; )

anidassanasappaṭighaṃ rūpaṃ,

⑵ 无见有对色（不可见但能感知的）、
as invisible and resisting,

(not visible and producing resistance; )

anidassanaappaṭighaṃ rūpaṃ.

⑶ 无见无对色（不可见也不能感知的）。

as invisible and unresisting.

(not visible and not producing resistance.)

35. 三行 Tayo saṅkhārā (SN 12.51) [10]

puññābhisaṅkhāro, apuññābhisaṅkhāro, āneñjābhisaṅkhāro.

⑴ 福行（导致欲界善趣的业）、⑵ 非福行（导致欲界恶趣的业）、⑶ 不动行（导致色界、无色界的业）。

Three accumulations, to wit, complexes of merit, of demerit, of influctuate [results].

(Three Confoundings: good; not-good; inactive.)

36. 三种人 Tayo puggalā (AN 3.144) [10]

sekkho puggalo, asekkho puggalo, nevasekkhonāsekkho puggalo.

⑴ 学人（有学）、⑵ 无学人（阿罗汉）、⑶ 非学非无学人（凡夫）。

Three kinds of persons, to wit, the learner, the adept, he who is neither.

(Three persons: the person who is a seeker, the person who is a seer, the person who is neither seeker nor seer.)

37. 三种长老 Tayo therā (MN 3, 29-33) [10]

jātithero, dhammathero, sammutithero [sammatithero (syā. kaṃ.)].

⑴ 生年长老（年长者）、⑵ 法长老（有德行智慧者）、⑶ 公认长老（僧团认定的）。

Three kinds of seniors, to wit, an aged layman, an eminent bhikkhu, a bhikkhu officially ranked as 'senior.'

(Three elders: by birth, in the Dhamma, by rank.)

38. 三种福业事 Tīṇi puññakiriyavatthūni (AN 8.36) [10]

dānamayaṃ puññakiriyavatthu, sīlamayaṃ puññakiriyavatthu, bhāvanāmayaṃ puññakiriyavatthu.

⑴ 布施福业事、⑵ 持戒福业事、⑶ 修习福业事。

Three bases by merit accomplished, to wit, the bases composed of giving, of virtue, of study.

(Three bases for the expectation of benefit, the expectation of benefit based on making gifts, the expectation of benefit based on ethical behavior and the expectation of benefit based on self-improvement.)

39. 指责（他人过失）的三种依据 Tīṇi codanāvatthūni (PV 7.3, 323) [10]

diṭṭhena, sutena, parisaṅkāya.

⑴ 亲眼所见、⑵ 亲耳所闻、⑶ 合理怀疑。

Three bases for reproof, to wit, that which has been seen, that which has been heard, that which one suspects.

(Three bases for making testimony: based on the seen, based on the heard, based on the suspected.)

☆ 三种欲界（爱界）受生 ➾ 人天及恶处、化乐天、他化自在天。

40. 三种欲界受生 Tisso kāmūpapattiyo (Iti 3.46, 95) [10]

[kāmuppattiyo (sī.), kāmupapattiyo (syā. pī. ka.)] santāvuso sattā paccupaṭṭhitakāmā, te paccupaṭṭhitesu kāmesu vasaṃ vattenti, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. Ayaṃ paṭhamā kāmūpapatti.

⑴ 贤友们！有些众生，受用当下现前的欲乐，他们支配着当下现前的欲乐；例如人类、某些天神和某些堕恶道者。这是第一种欲界受生。

Three uprisings of desires connected with sense: (1) There are beings, friends, whose sense-desires are bound up with the objects thereof, and they are in subjection to such desire. Such are human beings, some devas and some reborn to [one of the four] evil destinies.

(Three ways of taking carnal enjoyment: There are beings, friends, to whom carnal enjoyments appear and who are bound up in and in the power of the carnal enjoyments that appear to them in the same way as man, for example, or gods for another, or some reborn below. This is the first way of taking carnal enjoyment.)

Santāvuso, sattā nimmitakāmā, te nimminitvā nimminitvā kāmesu vasaṃ vattenti, seyyathāpi devā nimmānaratī. Ayaṃ dutiyā kāmūpapatti.

⑵ 贤友们！有些众生，受用自己化作的欲乐，他们支配着自己化作的欲乐；例如化乐天的天神。这是第二种欲界受生。

(2) There are beings who have desires for that which [they have] creates; such are the devas so called (Nimmānarati), who having created one thing after another are in subjection to such desires.

(There are beings, friends, taking carnal enjoyment in plans and creations and who are bound up in and in the power of the carnal enjoyment of making creation upon creation in the same way as are The Gods of Creation. This is the second way of taking carnal enjoyment.)

Santāvuso sattā paranimmitakāmā, te paranimmitesu kāmesu vasaṃ vattenti, seyyathāpi devā paranimmitavasavattī. Ayaṃ tatiyā kāmūpapatti.

⑶ 贤友们！有些众生，受用他人化作的欲乐，他们支配着他人化作的欲乐；例如他化自在天的天神。这是第三种欲界受生。

(3) There are beings who have desires for the creations of others; and get these into their power; such are the devas so called (Paranimmita-vāsavatti).

(There are beings, friends, taking carnal enjoyment in having power over plans and creations and who are bound up in and in the power of the carnal enjoyment of having power over plans and creations in the same way as are The Gods of Power Over Creation. This is the third way of taking carnal enjoyment.)

☆ 三种乐处受生 ➾ 梵身天、光音天、遍净天。

41. 三种乐受生 Tisso sukhūpapattiyo (MN 120, 160-175) [10]

[sukhupapattiyo (syā. pī. ka.)] – santāvuso sattā [sattā sukhaṃ (syā. kaṃ.)] uppādetvā uppādetvā sukhaṃ viharanti, seyyathāpi devā brahmakāyikā. Ayaṃ paṭhamā sukhūpapatti.

⑴ 贤友们！有些众生，不断地生起乐受而安住于乐；例如梵身天的天神。这是第一种乐受生。

Three happy rebirths:—(1) There are beings, friends, who [in a former birth] having continually produced, dwell now in happiness; such are the devas of the Brahmā group.

(Three ways of feeling pleasure: There are beings, friends, that, producing and having produced pleasure, live therein, in the same way as the gods of the Brahma worlds.)

Santāvuso, sattā sukhena abhisannā parisannā paripūrā paripphuṭā. Te kadāci karahaci udānaṃ udānenti – ‘aho sukhaṃ, aho sukhan’ti, seyyathāpi devā ābhassarā. Ayaṃ dutiyā sukhūpapatti.

⑵ 贤友们！有些众生，完全沉浸、充满、遍满、洋溢在乐受中。他们时时发出感叹语：“啊，乐啊！啊，乐啊！”例如光音天的天神。这是第二种乐受生。

(2) There are beings who are soaked and steeped in happiness, full of it, pervaded by it. They from time to time pour forth ecstatic utterance saying: 'Oh the bliss of it!' Ah what happiness!' Such are the Radiant Devas.

(There are beings, friends, that are soaked, permeated, suffused and saturated with happiness who time and time again exclaim: 'Ah the joy! Ah the joy!" in the same way as the gods of the Abhassara Realm.)

Santāvuso, sattā sukhena abhisannā parisannā paripūrā paripphuṭā. Te santaṃyeva tusitā [santusitā (syā. kaṃ.)] sukhaṃ [cittasukhaṃ (syā. ka.)] paṭisaṃvedenti, seyyathāpi devā subhakiṇhā. Ayaṃ tatiyā sukhūpapatti.

⑶ 贤友们！有些众生，完全沉浸、充满、遍满、洋溢在乐受中。他们安住于寂静的乐受中，体验着纯粹的乐；例如遍净天的天神。这是第三种乐受生。

(3) There are beings who are similarly filled with happiness ... pervaded byit; they, serenely blissful, experience onlysublime happiness. Such are the Luminous Devas.

(There are beings, friends, that are soaked, permeated, suffused and saturated with happiness who are swept away by the experience of such delight in the same way as the gods of the Subhakinna Realm.)

42. 三种慧 Tisso paññā (Ne 4, 5-78) [10]

sekkhā paññā, asekkhā paññā, nevasekkhānāsekkhā paññā.

⑴ 学人之慧（有学慧）、⑵ 无学人之慧（无学慧）、⑶ 非学非无学人之慧。

Three kinds of knowledge: that of the learner, that of the adept, that of him who is neither.

(Three wisdoms: The seeker's wisdom. The seer's wisdom. The wisdom of one who is neither.)

43. 另外三种慧 Aparāpi tisso paññā (Pe 8, 118-120) [10]

cintāmayā paññā, sutamayā paññā, bhāvanāmayā paññā.

⑴ 思所成慧、⑵ 闻所成慧、⑶ 修所成慧。

Other three kinds of knowledge: — knowledge that is sthought out, knowledge that is learned (from another), knowledge that is gained by [cultural] development.

(Three additional wisdoms: Wisdom based on reason. Wisdom based on hearsay. Wisdom based on experience.)

44. 三种武器 Tīṇāvudhāni (AN 8.27) [10]

sutāvudhaṃ, pavivekāvudhaṃ, paññāvudhaṃ.

⑴ 闻（法）武器、⑵ 独处（远离）武器、⑶ 慧武器。

Three kins of armour: — that of doctrine learnt, that of detachment, that of knowledge.

(Three weapons: the weapon of knowledge, the weapon of detachment, the weapon of wisdom.)

45. 三根 Tīṇindriyāni (SN 48.23, 493) [10]

anaññātaññassāmītindriyaṃ, aññindriyaṃ, aññātāvindriyaṃ.

⑴ “我将了知未知”根、⑵ 知根、⑶ 具知根。

Three faculties: — that of coming to know the unknown, that of knowing, that of perfected knowledge.

(Three Guiding Forces: The Guiding Force that is knowing the unknown; The Guiding Force of Omnicience; The Guiding Force of Attaining Omnicience.)

46. 三眼 Tīṇi cakkhūni (Iti 3.12, 61) [10]

maṃsacakkhu, dibbacakkhu, paññācakkhu.

⑴ 肉眼、⑵ 天眼、⑶ 慧眼。

Three kinds of vision, to wit, the eye of flesh, the heavenly eye, the eye of insight.

(Three Eyes: The organ of the eye; the godly eye; the eye of wisdom.)

47. 三学 Tisso sikkhā (AN 3.87) [10]

adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā.

⑴ 增上戒学、⑵ 增上心学（定学）、⑶ 增上慧学。

Three courses of training, to wit, the higher morality, the higher mental training, the higher insight.

(Three trainings: training in higher ethics, training in higher thought, training in higher wisdom.)

48. 三种修习 Tisso bhāvanā (Pe 7, 72-117) [10]

kāyabhāvanā, cittabhāvanā, paññābhāvanā.

⑴ 身修习、⑵ 心修习、⑶ 慧修习。

Three [branches of] culture, to wit, the culture of sense-impressions, of mind, of insight.

(Three Developments: Development of Body, Development of Mind, Development of Wisdom.)

49. 三无上 Tīṇi anuttariyāni (MN 35, 353-363) [10]

dassanānuttariyaṃ, paṭipadānuttariyaṃ, vimuttānuttariyaṃ.

⑴ 见无上、⑵ 行道无上、⑶ 解脱无上。

Three supreme things, to wit, that of vision, that of procedure, that of freedom.

(Three ultimates: The ultimate sight, the ultimate undertaking, the ultimate freedom.)

50. 三定 Tayo samādhī (SN 43.12, 377) [10]

savitakkasavicāro samādhi, avitakkavicāramatto samādhi, avitakkaavicāro samādhi.

⑴ 有寻有伺定、⑵ 无寻唯伺定、⑶ 无寻无伺定。

Three species of concentration: — that of mental application followed by sustained thought, that of sustained thought without mental application, that of concentration without either.

(Three Highs: With Thought and with Reaction; Without Thought and with only a small amount of Reaction; Without Thought and without reaction.)

51. 另外三定 Aparepi tayo samādhī (SN 43.12, 377) [10]

suññato samādhi, animitto samādhi, appaṇihito samādhi.

⑴ 空定、⑵ 无相定、⑶ 无愿定。

Other three species of concentration: — concentrative insight into 'emptiness,' 'signlessness,' 'end of baneful longing.'

(Three additional Highs: Empty, Signless, Pointless.)

52. 三清净 Tīṇi soceyyāni (AN 3.121) [10]

kāyasoceyyaṃ, vacīsoceyyaṃ, manosoceyyaṃ.

⑴ 身清净、⑵ 语清净、⑶ 意清净。

Three purities, to wit, of action, speech and thought.

(Three cleansings: cleansing the body, cleansing the speech, cleansing the mind.)

53. 三默然（牟尼行） Tīṇi moneyyāni (AN 3.123) [10]

kāyamoneyyaṃ, vacīmoneyyaṃ, manomoneyyaṃ.

⑴ 身默然、⑵ 语默然、⑶ 意默然。

Three factors of the anchorite, to wit, a certain attitude respecting conduct, respecting speech, respecting thought.

(Three attributes of the wiseman: the body of a wiseman, the speech of a wiseman, the mind of a wiseman.)

54. 三善巧 Tīṇi kosallāni (Ne 4, 5-78) [10]

āyakosallaṃ, apāyakosallaṃ, upāyakosallaṃ.

⑴ 进（益）善巧、⑵ 退（损）善巧、⑶ 方法善巧。

Three proficiencies, to wit, proficiency as to progress, regress, and the means of success.

(Three attributes of the skilled: skill at arriving, skill at departing, skill in knowhow.)

55. 三慢 Tayo madā (AN 3.39) [10]

ārogyamado, yobbanamado, jīvitamado.

⑴ 健康之慢、⑵ 年少之慢、⑶ 生命之慢。

Three intoxications, to wit, the pride of health, the ride of youth, the pride of life.

(Three forms of madness: The madness of health, the madness of youth, the madness of life.)

56. 三增上（主导力） Tīṇi ādhipateyyāni (AN 3.40) [10]

attādhipateyyaṃ, lokādhipateyyaṃ, dhammādhipateyyaṃ.

⑴ 自我增上、⑵ 世间增上、⑶ 法增上。

Three dominant influences [on effort]: to wit, the influence of self-[criticism], the influence of the community, the influence of spiritual things.

(Three controlers: self-control, peer-pressure, the influence of The Word.)

57. 三种论事（谈论主题） Tīṇi kathāvatthūni (AN 3.68) [10]

atītaṃ vā addhānaṃ ārabbha kathaṃ katheyya – ‘evaṃ ahosi atītamaddhānan’ti;

⑴ 谈论过去：“过去曾是这样。”；

Three bases of discourse, to wit (1) discourse may be concerned with the past: — 'Such things were in the past';

(Three areas of dispute: There is the area of dispute over the past that begins: 'Thus it was in the past.')

anāgataṃ vā addhānaṃ ārabbha kathaṃ katheyya – ‘evaṃ bhavissati anāgatamaddhānan’ti;

⑵ 谈论未来：“未来将会这样。”；

(2) discourse may be concerned with the future: — 'So will it be in time to come,'

(There is the area of dispute over the future that begins: 'Thus it will be in the future.')

etarahi vā paccuppannaṃ addhānaṃ ārabbha kathaṃ katheyya – ‘evaṃ hoti etarahi paccuppannaṃ addhānan’ti.

⑶ 谈论现在：“现在正是这样。”。

or (3) with the present: — 'So has it come to pass at the present day.'

(There is the area of dispute over the present that begins: 'This is how it is now.')

58. 三明 Tisso vijjā (AN 10.102) [10]

pubbenivāsānussatiñāṇaṃ vijjā, sattānaṃ cutūpapāteñāṇaṃ vijjā, āsavānaṃ khayeñāṇaṃ vijjā.

⑴ 宿命（随念）智明、⑵ （天眼）生死智明、⑶ 漏尽智明。

Three branches of wisdom, to wit, knowledge of one's former lives, knowledge of the decease and rebirth of beings, knowledge in the destruction of the 'intoxicants.'

(Three visions: knowledge of past lives; knowledge of the outcome of deeds; knowledge of the eradication of the asavas.)

59. 三住 Tayo vihārā (AN 4.190) [10]

dibbo vihāro, brahmā vihāro, ariyo vihāro.

⑴ 天住、⑵ 梵住、⑶ 圣住。

Three states, to wit, deva-consciousness, the divine states, the Ariyan state.

(Three habitats: the habitat of the gods, the habitat of Brahma, the habitat of the Aristocrats.)

60. 三神变（奇迹） Tīṇi pāṭihāriyāni (DN 11, 483) [10]

iddhipāṭihāriyaṃ, ādesanāpāṭihāriyaṃ, anusāsanīpāṭihāriyaṃ.

⑴ 神通神变（神通力）、⑵ 记心神变（读心术）、⑶ 教诫神变（教导的奇迹）。

Three wonders, to wit, the wonder of mystic power, the wonder of manifestation, the wonder of education.

(Three wonders: the wonders of magic power, the wonders of mindreading, the wonders of teaching.)

“Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo dhammā sammadakkhātā.

贤友们！这些就是那位知者、见者、阿罗汉、正等觉者的世尊确实善巧地宣说的三种法。

These, friends, are the Triple Doctrines perfectly set forth by the Exalted One who knows, who sees.

(These then, friends, are those three-part Dhammas consummately taught by the Bhagava, that Consummately-Awakened-One, an Arahant who knows and sees. )

Tattha sabbeheva saṅgāyitabbaṃ…pe… atthāya hitāya sukhāya devamanussānaṃ.

对此，我们所有人都应该共同合诵，不应争论，这样，这梵行才能够长久持续、长久住立；为了许多众生的利益和安乐，为了慈悯世间，为了天神的幸福、利益和安乐。

Hereon there should be a chanting byall in concord, not a wrangling, that thus this holy life may persist and be long maintained. That may be for the welfare and happiness of many folk, for compassion on the world, for the good, the welfare, the happiness of devas and of men.

(In this situation, let us all gather to gether as one, undivided, so that this Best of Lives will stay on track and stand for a long time as a benefit to the many, as a pleasure for the many, out of compassion for the world, for the benefit and pleasure of gods and man.)

卍　　　　卍　　　　卍

✩ 开示四法 Catukkaṃ (Fours) [11~19]

﹝第十一卷 ➲﹞ 306. “Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā sammadakkhātā.

贤友们！那位知者、见者、阿罗汉、正等觉者的世尊，确实善巧地宣说了四种（或：四类）法。

Fourfold doctrines, friends, have been perfectly set forth by the Exalted One who knows, who sees, the Arahant, Buddha supreme.

(There are, friends, four-part Dhammas consummately taught by the Bhagava, that Consummately-Awakened-One, an Arahant who knows and sees. )

Tattha sabbeheva saṅgāyitabbaṃ, na vivaditabbaṃ…pe… atthāya hitāya sukhāya devamanussānaṃ.

对此，我们所有人都应该共同合诵，不应争论，这样，这梵行才能够长久持续、长久住立；为了许多众生的利益和安乐，为了慈悯世间，为了天神的幸福、利益和安乐。

Here should be a chanting in concord by all, not a wrangling...for...the happiness of devas and of men.

(In this situation, let us allgather together as one, undivided, so that this Best of Lives will stay on track and stand for a long time as a benefit to the many, as a pleasure for the many, out of compassion for the world, for the benefit and pleasure of gods and man.)

Katame cattāro?

这四法是什么呢？

Which are these?

(What are these fours?)

1. 四念住 Cattāro satipaṭṭhānā (DN 22, 372-405) [11]

Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.

⑴ 朋友！在此，有比丘，于身随观身而住，热忱、正知、具念，调伏世间的贪欲和忧恼；

Four applications of mindfulness, to wit: — Herein, friends, let a brother as to the body ...

(Four preparations of mind: Here friends a beggar lives in a body reviewing the body, burning for comprehension of mind, restraining worldly ambitions and disappointments.)

Vedanāsu vedanānupassī…pe… citte cittānupassī…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

⑵ 于受随观受而住，热忱、正知、具念，调伏世间的贪欲和忧恼；
as to feelings ...

(Here friends a beggar lives in a sense experience reviewing sense experience, burning for comprehension of mind, restraining worldly ambitions and disappointments.)

⑶ 于心随观心而住，热忱、正知、具念，调伏世间的贪欲和忧恼；
as to thoughts ...

(Here friends a beggar lives in the emotions reviewing the emotions, burning for comprehension of mind, restraining worldly ambitions and disappointments.)

⑷ 于法随观法而住，热忱、正知、具念，调伏世间的贪欲和忧恼。

as to ideas continue so tolook on these [severally and in order], that he remains ardent, self-possessed and mindful, overcoming both the hankering and the dejection common in the world.

(Here friends a beggar lives in The Word reviewing The Word, burning for comprehension of mind, restraining worldly ambitions and disappointments.)

☆ 四正勤（正精进） ➾ ① 未生的恶法使之不生（防恶）、② 已生的恶法使之断除（断恶）、③ 未生的善法使之生起（修善）、④ 已生的善法使之圆满（成善）。

2. 四正勤 Cattāro sammappadhānā (SN 49.1-12, 651-662) [11]

Idhāvuso, bhikkhu

朋友！在此，有比丘，

Four supreme efforts, to wit: — Herein, friends, a brother,

(Four Consummate Efforts: )

anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

下定决心，精进努力，发起意欲，策励其心，奋力不懈：‘➊ 防恶——为了未生的恶、不善法不生起；’

in order that unrisen wrong and wicked ideas may not arise ...

(Here friends a beggar generates intention, sets his thinking on, rouses energy, and makes an effort to prevent the arising of bad, unskillful states not yet present in the here and now,)

Uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

下定决心，精进努力，发起意欲，策励其心，奋力不懈：‘➋ 断恶——为了已生的恶、不善法得以断除；’

in order that wrong and wicked ideas if arisen, may be put away ...

(generates intention, sets his thinking on, rouses energy, and makes an effort to let go of bad, unskillful states that are present in the here and now,)

Anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

下定决心，精进努力，发起意欲，策励其心，奋力不懈：‘➌ 修善——为了未生的善法得以生起；’

in order that unrisen good ideas may arise ...

(generates intention, sets his thinking on, rouses energy and makes an effort to get skillful states not yet present in the here and now,)

Uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

下定决心，精进努力，发起意欲，策励其心，奋力不懈：‘➍ 成善——为了已生的善法得以持续、不忘失、增长、广大、修习圆满。’

in order that good ideas, if arisen, may persist, may be clarified, multiplied, expanded, developed, perfected, generates will endeavours, stirs up energy, makes firm his mind, struggles.

(generates intention, sets his thinking on, rouses energy and makes an effort to retain, establish, rid of confusion, complete, develop, increase, and add to skillful states that are present in the here and now.)

3. 四神足 Cattāro iddhipādā (AN 4.276) [11]

Idhāvuso, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.

⑴ 朋友！在此，有比丘，修习具有欲定和精勤行的神足；

Four stages to efficiency (iddhi). Herein, friends, a brother develops the stage which is characterized by (1) the mental co-efficient of an effort of purposive concentration;

(The Four Power Paths: He begets the Powerpath Consisting of Effort-upon-Effort at Confounding Wish-HighGetting;)

Cittasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.

⑶ 修习具有心定和精勤行的神足；

(3) by the mental co-efficient of an effort of intellectual concentration;

(He begets the Powerpath Consisting of Effort-upon-Effort at Confounding HeartFelt-HighGetting;)

Vīriyasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.

⑵ 修习具有精进定和精勤行的神足；

(2) by the mental co-efficient of an effort of energized concentration;

(He begets the Powerpath Consisting of Effort-upon-Effort at Confounding Energy-HighGetting;)

Vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.

⑷ 修习具有审察定和精勤行的神足。

(4) by the mental co-efficient of an effort of investigating concentration.

(He begets the Powerpath Consisting of Effort-upon-Effort at Confounding Reminiscence-HighGetting.)

4. 四禅 Cattāri jhānāni (MN 4, 51) [11]

Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ [paṭhamajjhānaṃ (syā. kaṃ.)] upasampajja viharati.

朋友！在此，有比丘，⑴ 远离欲乐、远离诸不善法，有寻有伺，具足由‘离’所产生的喜和乐，进入并安住于初禅；

Four Jhānas. Herein, friends, a brother, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the First Jhāna, wherein there is initiative and sustained thought, which is born of solitude, and is full of zest and ease.

(The Four Burnings: Here friends a bhikkhu, separating himself from sense pleasures, separating himself from unskillful things, still thinking andreacting with the pleasurable enthusiasm born of detachment enters into and makes a habitat of the First Burning,)

Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ [dutiyajjhānaṃ (syā. kaṃ.)] upasampajja viharati.

⑵ 寻、伺止息故，内心得以安靖，心达到统一，无寻无伺，具足由‘定’所产生的喜和乐，进入并安住于第二禅；

Secondly, when suppressing initiative and sustained thought, he enters into and abides in the Second Jhāna, which is self-evoked, born of concentration, full of zest and ease, in that, set free from initial and sustined thought, the mind grows calm and sure, dwelling on high.

(then, with thinking and reacting having calmed down, attaining tranquillity, becoming single-minded, without thinking and reacting, with the pleasurable enthusiasm born of Highgetting he enters into and makes a habitat of the Second Burning,)

Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ [tatiyajjhānaṃ (syā. kaṃ.)] upasampajja viharati.

⑶ 离喜之故，安住于舍，具念，正知，以身感受乐。具足圣者们所宣说的‘舍、念、乐住’，进入并安住于第三禅；

Thirdly, when a brother, no longer fired with zest, abides calmly contemplative, while mindful and self-possessed he feel in his body that ease whereof Ariyans declare: He that is calmly contemplative and aware, he dwelleth at ease, so does he enter into and abide in the Third Jhāna.

(then, dispassionate and detached from enthusiasm, living conscious and aware of bodily sense-reactions suchas those described by the aristocrats when they say 'Detached, with satisfied mind, he lives pleasantly,' he enters into and makes a habitat of the Third Burning,)

Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ [catutthajjhānaṃ (syā. kaṃ.)] upasampajja viharati.

⑷ 乐断除故，苦也断除故，先前的喜、忧已消失故，具足不苦不乐、以及‘舍与念的清净’，进入并安住于第四禅。

Fourthly, by putting aside ease and byputting aside mal-aise, by the passing away of the joy and the sorrow he used to feel, he enters into and abides in the Fourth Jhāna, rapture of utter purity of mindfulness and equanimity, wherein neither ease is felt nor any ill.

(then, letting go of his former experiences of pleasure and pain, allowing his experience of mental ease and discomfort to subside on their own, without pleasure or pain, with utterly pure detachment of mind, he enters into and mades a habitat of the Fourth Burning.)

☆ 四修定 ─➢ ➊ 修四禅定 ➾ 现法乐住； ➋ 修光明想 ➾ 获得智、见； ➌ 知受想寻 ➾ 正念、正知； ➍ 观集灭谛 ➾ 诸漏灭尽。

5. 四修定 Catasso samādhibhāvanā (AN 4.41) [12]

﹝第十二卷 ➲﹞ 307. Atthāvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṃvattati.

⑴ 有定修习，如果修习、多实践，能导致当下体验快乐安住；

Four developments of concentration, to wit, that which when practised and expanded, conduces to (1) pleasure in this life;

(Four methods of becoming High:

There is, friends, a method of becoming high that when developed and made much of results in living pleasantly in the here and now.)

Atthāvuso, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṃvattati.

⑵ 朋友！有定修习，如果修习、多实践，能导致获得智与见；

(2) acquisition of intuition and insight;

(There is, friends, a method of becoming high that when developed and made much of results in knowing and seeing.)

Atthāvuso samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṃvattati.

⑶ 朋友！有定修习，如果修习、多实践，能导致正念、正知；

(3) mindfulness and well-awareness;

(There is, friends, a method of becoming high that when developed and made much of results in a knowing one's own mind.)

Atthāvuso samādhibhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattati.

⑷ 朋友！有定修习，如果修习、多实践，能导致诸漏的灭尽。

(4) destruction of 'spiritual intoxicants.

(There is, friends, a method of becoming high that when developed and made much of results in the destruction of the no-goods.)

Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṃvattati? Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ…pe… catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ, āvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṃvattati.

⑴ 朋友！什么样的定修习，如果修习、多实践，能导致当下体验快乐安住呢？

Which are these severally?

(And what is it, friends, that is the method of becoming high that when developed and made much of results in living pleasantly in the here and now?)

朋友！➊ 在此，有比丘，远离欲乐、远离诸不善法，有寻有伺，具足由‘离’所产生的喜和乐，进入并安住于初禅。

(Here friends a bhikkhu, separating himself from sense pleasures, separating himself from unskillful things, still thinking and reacting with the pleasurable enthusiasm born of detachment, enters into and makes a habitat of the First Burning,)

➋ 在此，有比丘，寻、伺止息故，内心得以安靖，心达到统一，无寻无伺，具足由‘定’所产生的喜和乐，进入并安住于第二禅。

(then, with thinking and reacting having calmed down, attaining tranquillity, becoming single-minded, without thinking and reacting, with the pleasurable enthusiasm born of Highgetting he enters into and makes a habitat of the Second Burning,)

➌ 在此，有比丘，离喜之故，安住于舍，具念，正知，以身感受乐。具足圣者们所宣说的：‘舍、念、乐住’，进入并安住于第三禅。

(then, dispassionate and detached from enthusiasm, living conscious and aware of bodily sense-reactions suchas those described by the aristocrats when they say 'Detached, with satisfied mind, he lives pleasantly,' he enters into and makes a habitat of the Third Burning,)

➍ 在此，有比丘，乐断除故，苦也断除故，先前的喜、忧已消失故，具足不苦不乐、以及‘舍与念的清净’，进入并安住于第四禅。

(1) is the Fourfold Jhāna.

(then, letting go of his former experiences of pleasure and pain, allowing his experience of mental ease and discomfort to subside on their own, without pleasure or pain, with utterly pure detachment of mind, he enters into and mades a habitat of the Fourth Burning.)

朋友！这种定修习，如果修习、多实践，能导致当下体验快乐安住。

(This, friends, is that method of becoming high that when developed and made much of results in living pleasantly in the here and now.)

Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṃvattati?

⑵ 朋友！什么样的定修习，如果修习、多实践，能导致获得智与见呢？

(And what is it, friends, is the method of becoming high that when developed and made much of results in knowing and seeing?)

☆ 【自灯明，法灯明】 ─➢ attadīpā 自（atta）灯明（dīpā），dhammadīpā 法（dhamma）灯明（dīpā） ➾ 自修光明想、入出息念，以现证法，为所依处，圆满明与解脱。 ～合诵经 (DN 33, 307)，四神足分解 (SN 51.20)；【明与解脱】 ─➢ 入出息念经 (MN 118)，阿难之一 (SN 54.13)，比丘之二 (SN 54.16)。

Idhāvuso, bhikkhu ālokasaññaṃ manasi karoti, divāsaññaṃ adhiṭṭhāti yathā divā tathā rattiṃ, yathā rattiṃ tathā divā. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti.

朋友！在此，有比丘，作意光明想，确立白昼想，观夜晚如同白昼，观白昼如同夜晚。如此，以敞开、无遮蔽的心，修习光明的心。

(2) is when a brother attends to the sensation of light, sustains the perception of daylight, and attends tolight no less in the nighttime, and thus, withopen and unmuffled consciousness, creates a radiant luminous mind.

(Here, friends a beggar focuses his mind on the perception of light. Fixing on the perception of day, as by day, so by night, as by night so by day. Thus he unblindfolds the heart and reveals a mind of surpassing brilliance.)

Ayaṃ, āvuso samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṃvattati.

朋友！这种定修习，如果修习、多实践，能导致获得智与见。

(This, friends, is that method of becoming high that when developed and made much of results in knowing and seeing.)

Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṃvattati?

⑶ 朋友！什么样的定修习，修习、多实践，能导致正念、正知呢？

(And what is it, friends, that is the method of becoming high that when developed and made much of results in knowing one's own mind?)

Idhāvuso, bhikkhuno viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti.

朋友！在此，有比丘，⓵ 了知感受的生起，了知其持续，了知其灭去；

(3) is the understanding of each feeling,

(Here, friends, a beggar sees sense experiences as they arise, sees them in place, sees them going on their going.)

Viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti.

⓶ 了知想的生起，了知其持续，了知其灭去；
or perception,

(He sees perceptions as they arise, sees them in place, sees them going on their going.)

Viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti.

⓷ 了知寻（念头）的生起，了知其持续，了知其灭去。

or thought, as they severally arise, remain present and vanish.

(He sees thoughts as they arise, sees them in place, sees them going on their going.)

Ayaṃ, āvuso, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṃvattati.

朋友！这种定修习，如果修习、多实践，能导致正念、正知。

(This, friends, is that method of becoming high that when developed and made much of results in knowing one's own mind.)

Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattati?

⑷ 朋友！什么样的定修习，修习、多实践，能导致诸漏的灭尽呢？

( And what is it, friends, that is the method of becoming high that when developed and made much of results in the destruction of the no-goods?)

Idhāvuso, bhikkhu pañcasu upādānakkhandhesu udayabbayānupassī viharati.

朋友！在此，有比丘，于五取蕴，观察其生起与灭去而住。

(4) is the keeping watchover the five aggregates of grasping, as they rise and cease:--

(Here beggars a beggar knows: )

Iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo.

➊ 即：‘这是色，这是色的集起，这是色的灭去’；

'This is material ... this is the appearance of somethng material ... this is the vanishing, and so on.'

(This is material, this is the arising of material, this is the going of material,)

Iti vedanā…pe…

➋ 即：‘这是受，这是受的集起，这是受的灭去’；

(This is sense experience, this is the arising of sense experience, this is the going of sense experience,)

iti saññā…

➌ 即：‘这是想，这是想的集起，这是想的灭去’；

(This is perception, this is the arising of perception, this is the going of perception,)

iti saṅkhārā…

➍ 即：‘这是行，这是行的集起，这是行的灭去’；

(This is own-making, this is the arising of confounding, this is the going of own-making,)

iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo.

➎ 即：‘这是识，这是识的集起，这是识的灭去’。

(This is consciousness, this is the arising of consciousness, this is the going of consciousness.)

Ayaṃ, āvuso, samādhibhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattati.”

朋友！这种定修习，修习、多实践，能导致诸漏的灭尽。

(This, friends, is that way of getting high that when developed and made much of results in the destruction of the no-goods.)

6. 四无量 Catasso appamaññā (AN 4.190) [13]

﹝第十三卷 ➲﹞ 308. Idhāvuso, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati.

⑴ 朋友！在此，有比丘，以与慈俱行的心，遍满一个方向而住。

Four 'infinitudes,' to wit: — Herein, brethren, a brother lets his mind pervade one quarter of the world with thoughts of love ... pity ...

(Four immeasurables: Here friends, a beggar lives suffusing the first quarter with thoughts of friendliness; )

Tathā dutiyaṃ. Tathā tatiyaṃ. Tathā catutthaṃ.

同样遍满第二个方向，同样遍满第三个方向，同样遍满第四个方向。

(and so also the second, third, and fourth quarters. )

Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ

如此，向上、向下、向四维、一切处、一切方面；

(Thus he lives suffusing the world all-over, all-through, encompassing all, above, below and across. )

lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena [abyāpajjhena (sī. syā. kaṃ. pī.)] pharitvā viharati.

以与慈俱行、广大、宏大、无量、无怨、无恚恨的心，遍满一切世界而住。

(Thus he lives a suffusing that is bountiful, widespread, immeasurable, friendly, without injury.)

Karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati. Tathā dutiyaṃ. Tathā tatiyaṃ. Tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.

⑵ 以与悲俱行的心，遍满一个方向而住。同样遍满第二个方向，同样遍满第三个方向，同样遍满第四个方向。如此，向上、向下、向四维、一切处、一切方面；以与悲俱行、广大、宏大、无量、无怨、无恚恨的心，遍满一切世界而住。

sympathy ...

(He lives suffusing the first quarter with thoughts of sympathy; and so also the second, third, and fourth quarters. Thus he lives suffusing the world all-over, all-through, encompassing all, above, below and across with thoughts of sympathy. Thus he lives a suffusing that is bountiful, widespread, immeasurable, friendly, without injury.)

⑶ 以与喜俱行的心，遍满一个方向而住。同样遍满第二个方向，同样遍满第三个方向，同样遍满第四个方向。如此，向上、向下、向四维、一切处、一切方面；以与喜俱行、广大、宏大、无量、无怨、无恚恨的心，遍满一切世界而住。

in joy ...

(He lives suffusing the first quarter with thoughts of empathy; and so also the second, third, and fourth quarters. Thus he lives suffusing the world all-over, all-through, encompassing all, above, below and across with thoughts of empathy. Thus he lives a suffusing that is bountiful, widespread, immeasurable, friendly, without injury.)

⑷ 以与舍俱行的心，遍满一个方向而住。同样遍满第二个方向，同样遍满第三个方向，同样遍满第四个方向。如此，向上、向下、向四维、一切处、一切方面；以与舍俱行、广大、宏大、无量、无怨、无恚恨的心，遍满一切世界而住。

equanimity, and so the second quarter, and so the third, and so the fourth. And thus the whole wide world, above, below, around and everywhere does he continue to pervade with heart ... far-reaching, grown great and beyond mesure, free from anger and ill-will.

(He lives suffusing the first quarter with objectively detached thought; and so also the second, third, and fourth quarters. Thus he lives suffusing the world all-over, all-through, encompassing all, above, below and across with objectively detached thought. Thus he lives a suffusing that is bountiful, widespread, immeasurable, friendly, without injury.)

7. 四无色 Cattāro āruppā (AN 8.66) [13]

[arūpā (syā. kaṃ. pī.)] Idhāvuso, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati.

⑴ 朋友！在此，有比丘！完全超越色想，灭除有对想，不作意种种想，想着：‘虚空是无边的！’进入并安住于空无边处；

Four Jhānas of Arūpa-consciousness, to wit: — (1) Herein, brethren, a brother, by passing beyond the consciousness of matter, by the dying out of the sensation of resistance, by paying no heed to the idea of difference, at the thought: 'space is infinite!' attains to and abides in the conceptual sphere of space as infinite.

(Four immaterialities: Here friends, a beggar elevating himself above all perceptions of materiality, allowing perceptions of resistance to subside, and not scrutinizing perceptions of diversity, thinking: 'Un-ending is space.' enters into and makes a habitat of the Space-dimension.)

Sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati.

⑵ 完全超越空无边处，想着：‘识是无边的！’进入并安住于识无边处；

(2) Having wholly transcended this, at the thought: 'Infinite is consciousness!' he attainss to and abides in the conceptual sphere of consciousness as infinite.

(Elevating himself completely above the Space-dimension, thinking: 'Un-ending is consciousness.' he enters into and makes a habitat of the Consciousness-dimension.)

Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati.

⑶ 完全超越识无边处，想着：‘什么也没有！’进入并安住于无所有处；

(3) Having wholly transcended this, at the thought: 'It is nothing!' he attains toand abides in the conceptual sphere of nothingness.

(Elevating himself completely above the Consciousness-dimension, thinking: 'There is nothing.' he enters into and makes a habitat of the No-thing-there dimension.)

Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati.

⑷ 完全超越无所有处，进入并安住于非想非非想处。

(4) Having wholly transcended this, he attains toand abides in the sphere of neither consciousness nor unconsciousness.

(Elevating himself completely above the No-thing-there-dimension he enters into and makes a habitat of the Dimension of Neither-perception-nor-non-perception.)

☆ 四依 apassenāni ➾ saṅkhāyekaṃ 客观辨认以后，而 ➀ 受持善法 paṭisevati（修习勤——四依法、四圣种）；➁ 肯定善法 adhivāseti（守护勤——忍受困境）；➂ 否定恶法 parivajjeti（律仪勤——迴避恶处）；➃ 舍弃恶法 vinodeti（断除勤——断三恶寻）。

8. 四依 Cattāri apassenāni (AN 9.2) (MN 2, 14-28) (MN 68, 166-172) [13]

Idhāvuso, bhikkhu saṅkhāyekaṃ paṭisevati,

朋友！在此，有比丘——

⑴ 审慎考量后，亲近、受用某些（善）法；

Four Bases of Conduct: — Herein, brethren, a brother judges that a certain thingis to be habitually pursued,

(Four calculations: Here friends a beggar figures a thing is to be gone after, )

saṅkhāyekaṃ adhivāseti,

⑵ 审慎考量后，忍受某些（善）法；
another thing is to be endured,

(a thing is to be endured, )

saṅkhāyekaṃ parivajjeti,

⑶ 审慎考量后，迴避某些（恶）法；
another to be avoided,

(a thing is to be avoided, )

saṅkhāyekaṃ vinodeti.

⑷ 审慎考量后，去除某些（恶）法。

another to be suppressed.

(a thing is to be got rid of.)

☆ 四圣种 ➾ ➊ 对衣服知足、➋ 对饮食知足、➌ 对住所知足、➍ 乐于修习与断除（指四正勤）。

☆ 四依法 ➾ ➊ 对衣服知足、➋ 对饮食知足、➌ 对住所知足、➍ 对医药知足。

9. 四圣种 Cattāro ariyavaṃsā (AN 4.28) [14]

﹝第十四卷 ➲﹞ 309. Idhāvuso, bhikkhu santuṭṭho hoti itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, na ca cīvarahetu anesanaṃ appatirūpaṃ āpajjati;

⑴ 在此，朋友！有比丘，对于任何所得的衣服都感到满足，并且赞叹对任何所得衣服的满足，不因衣服的缘故而做出不适当、不相宜的行为；

Four Ariyan lineages. Herein, brethren, a brother is content with whatever robes [he may have], commends contentment of this kind, and does not try togain robes in improper unsuitable ways.

(Four Old Time Ways of the Aristocrats: Here friends a beggar is content having anywhich robe, speaks well of contentment with anywhich robe, )

aladdhā ca cīvaraṃ na paritassati,

如果得不到衣服，也不苦恼；

And he is not dismayed if he gain no robe,

(does not accept un-essential or unseemly robes; )

laddhā ca cīvaraṃ agadhito [agathito (sī. pī.)] amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati;

得到衣服时，也不贪着、不沉迷、不执取，见到过患，具有出离的智慧而受用；
but when he has gained one,he is not greedy, nor infatuated nor overwhelmed; he wears it heedful lest he incur evil and understanding its object.

(not obtaining robes he is not dissatisfied, attaining robes he accepts and uses them without greed and infatuation, thus he guiltlessly enjoys the use thereof perceiving the possible dangers, wise to the ways things work out. )

tāya ca pana itarītaracīvarasantuṭṭhiyā nevattānukkaṃseti na paraṃ vambheti.

而且，因为对任何所得衣服的满足，既不抬高自己，也不贬低他人；

Finally, by this contentment as toany garment, he heither is puffed up nor disparages others.

(Furthermore, being content having anywhich robe, he neither puts himself above nor puts down others, nor is he self satisfied at being of such respectable behavior. )

Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṃ vuccatāvuso – ‘bhikkhu porāṇe aggaññe ariyavaṃse ṭhito’.

凡是在这方面善巧、不懈怠、具足正知、具足正念者，朋友！这被称为：‘安住于古老、最上圣种的比丘！’

Now he that is expert, not slothful, heedful, mindful, is called, brethren, a brother who is true to the ancient distinguished lineage of the Ariyans.

(He indeed is one who may be called one of the Ancient, Old-Time Aristocrats.)

“Puna caparaṃ, āvuso, bhikkhu santuṭṭho hoti itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī, na ca piṇḍapātahetu anesanaṃ appatirūpaṃ āpajjati;

⑵ 再者，朋友！有比丘，对于任何所得的饮食都感到满足，并且赞叹对任何所得饮食的满足，不因饮食的缘故而做出不适当、不相宜的行为；

The same is he who is similarly content with his alms,

(Again, friends a beggar is content having any lump-dole'd'inni-bowl, speaks well of contentment with any food put in the bowl, )

aladdhā ca piṇḍapātaṃ na paritassati,

如果得不到饮食，也不苦恼；

(does not accept un-essential or unseemly food;)

laddhā ca piṇḍapātaṃ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati;

得到饮食时，也不贪着、不沉迷、不执取，见到过患，具有出离的智慧而受用；

( not obtaining food he is not dissatisfied, attaining food he accepts and uses it without greed and infatuation, thus he guiltlessly enjoys the use thereof perceiving the possible dangers, wise to the ways things work out. )

tāya ca pana itarītarapiṇḍapātasantuṭṭhiyā nevattānukkaṃseti na paraṃ vambheti.

而且，因为对任何所得饮食的满足，既不抬高自己，也不贬低他人；

(Furthermore, being content with any handouts, he neither puts himself above nor puts down others, nor is he self-satisfied at being of such respectable behavior. )

Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṃ vuccatāvuso – ‘bhikkhu porāṇe aggaññe ariyavaṃse ṭhito’.

凡是在这方面善巧、不懈怠、具足正知、具足正念者，朋友！这被称为：‘安住于古老、最上圣种的比丘！’

(He indeed is one who may be called one of the Ancient, Old-Time Aristocrats.)

“Puna caparaṃ, āvuso, bhikkhu santuṭṭho hoti itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī, na ca senāsanahetu anesanaṃ appatirūpaṃ āpajjati;

⑶ 再者，朋友！有比丘，对于任何所得的住处都感到满足，并且赞叹对任何所得住处的满足，不因住处的缘故而做出不适当、不相宜的行为；
and withhis lodging.

(Again, friends a beggar is content having any sit'n'sleep'n-spot, speaks well of contentment with any place to sit and sleep, )

aladdhā ca senāsanaṃ na paritassati,

如果得不到住处，也不苦恼；

(does not accept un-essential or unseemly dwelling places; )

laddhā ca senāsanaṃ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati;

得到住处时，也不贪着、不沉迷、不执取，见到过患，具有出离的智慧而受用；

(not obtaining lodging he is not dissatisfied, attaining shelter he accepts and uses it without greed and infatuation, thus he guiltlessly enjoys the use thereof perceiving the possible dangers, wise to the ways things work out. )

tāya ca pana itarītarasenāsanasantuṭṭhiyā nevattānukkaṃseti na paraṃ vambheti.

而且，因为对任何所得住处的满足，既不抬高自己，也不贬低他人；

(Furthermore, being content with any sit'n'sleep'n-spot, he neither puts himself above nor puts down others, nor is he self-satisfied at being of such respectable behavior. )

Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṃ vuccatāvuso – ‘bhikkhu porāṇe aggaññe ariyavaṃse ṭhito’.

凡是在这方面善巧、不懈怠、具足正知、具足正念者，朋友！这被称为：‘安住于古老、最上圣种的比丘！’

(He indeed is one who may be called one of the Ancient, Old-Time Aristocrats.)

“Puna caparaṃ, āvuso, bhikkhu pahānārāmo hoti pahānarato, bhāvanārāmo hoti bhāvanārato;

⑷ 再者，朋友！有比丘，乐于断除（恶法），喜于断除（恶法），乐于修习（善法），喜于修习（善法）；

Lastly, bethren, the brother who, having the love both of eliminating on the one hand, and of developing on the other, loves both to eliminate and to develop, in loving both,

(Again, friends, a beggar taking pleasure in letting go, enjoying letting go, taking pleasure in advancement, enjoying advancement, )

tāya ca pana pahānārāmatāya pahānaratiyā bhāvanārāmatāya bhāvanāratiyā nevattānukkaṃseti na paraṃ vambheti.

因为乐于断除、喜于断除，乐于修习、喜于修习，既不抬高自己，也不贬低他人；
neither is puffed up, nor disparages others.

(and furthermore, taking pleasure in letting go, enjoying letting go, taking pleasure in advancement, enjoying advancement, he neither puts himself above nor puts down others, nor is he self-satisfied at being of such respectable behavior. )

Yo hi tattha dakkho analaso sampajāno paṭissato ayaṃ vuccatāvuso – ‘bhikkhu porāṇe aggaññe ariyavaṃse ṭhito’.

凡是在这方面善巧、不懈怠、具足正知、具足正念者，朋友！这被称为：‘安住于古老、最上圣种的比丘！’

He that is herein expert, not slothful, heedful, mindful, is called a brother who is true to the ancient distinguished lineage of the Ariyans.

(He indeed is one who may be called one of the Ancient, Old-Time Aristocrats.)

☆ 四圣谛义 ➾ ⑴ 律仪勤（防恶）——“苦圣谛”应遍知“防护根门”；⑵ 断除勤（断恶）——“集圣谛”应断除“三恶寻”；⑶ 修习勤（修善）——“道圣谛”应修习“七菩提分”；⑷ 守护勤（成善）——“灭圣谛”应现证“不净观、善之定相”。 (SN 56.29, 1099)

☆ 四种精勤（四正勤、四正断） ➾ ① 律仪勤（防护根门）、② 断除勤（断三恶寻）、③ 修习勤（七菩提分）、④ 守护勤（善护禅相）。

10. 四种精勤 Cattāri padhānāni (AN 4.14) [15]

﹝第十五卷 ➲﹞ 310. Saṃvarapadhānaṃ pahānapadhānaṃ bhāvanāpadhānaṃ [bhāvanāppadhānaṃ (syā.)] anurakkhaṇāpadhānaṃ [anurakkhanāppadhānaṃ (syā.)].

⓵ 律仪勤（防恶）、⓶ 断除勤（断恶）、⓷ 修习勤（修善）、⓸ 守护勤（成善）。

Four exertions, to wit, self-control, eliminating, developing, safe-guarding.

(Four efforts: the effort to restrain, the effort to let go, the effort to make become, the effort to retain.)

Katamañcāvuso, saṃvarapadhānaṃ?

⑴ 什么是律仪勤呢？

What is the first?

(And what, friends, is the effort to restrain?)

Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī.

朋友！在此，比丘，➊ 以眼看到色时，不执取整体相，也不执取细节相；

Herein, brethren, when a brother sees anobject withthe eye, and is not entranced by the general appearance or the details of it,

(Here friends a beggar seeing matter with the eye grasps at neither its signs or identifying characteristics, )

Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati.

因为，如果他放任眼根不加防护，贪欲、忧恼等邪恶、不善法就会乘虚而入。因此，他实践对眼根的防护，守护眼根，达到对眼根的防护。

but sets himself to restrain that whichmight give occasion for baed, wicked states, covetousness, dejection to flow inover him were he to dwell unrestrained as to the faculty of sight, and tokeep watch over that faculty, and attains tomastery over it ...

(because living without restraining the power of the eye there will flow in on him covetousness and mental discomfort, bad, unskillful things. Thus restraining, renouncing, watching out for the power of the eye is the way he restrains the power of the eye. )

Sotena saddaṃ sutvā…

➋ 以耳听到声音时，不执取整体相，也不执取细节相；因为，如果他放任耳根不加防护，贪欲、忧恼等邪恶、不善法就会乘虚而入。因此，他实践对耳根的防护，守护耳根，达到对耳根的防护。

(Hearing a sound with the ear he grasps at neither its signs or identifying characteristics because living without restraining the power of the ear there will flow in on him covetousness and mental discomfort, bad, unskillful things. Thus restraining, renouncing, watching out for the power of the ear is the way he restrains the power of the ear. )

ghānena gandhaṃ ghāyitvā…

➌ 以鼻嗅到香气时，不执取整体相，也不执取细节相；因为，如果他放任鼻根不加防护，贪欲、忧恼等邪恶、不善法就会乘虚而入。因此，他实践对鼻根的防护，守护鼻根，达到对鼻根的防护。

(Smelling a scent with the nose he grasps at neither its signs or identifying characteristics because living without restraining the power of the eye there will flow in on him covetousness and mental discomfort, bad, unskillful things. Thus restraining, renouncing, watching out for the power of the nose is the way he restrains the power of the nose. )

jivhāya rasaṃ sāyitvā…

➍ 以舌尝到味道时，不执取整体相，也不执取细节相；因为，如果他放任舌根不加防护，贪欲、忧恼等邪恶、不善法就会乘虚而入。因此，他实践对舌根的防护，守护舌根，达到对舌根的防护。

(Tasting a taste with the tongue he grasps at neither its signs or identifying characteristics because living without restraining the power of the tongue there will flow in on him covetousness and mental discomfort, bad, unskillful things. Thus restraining, renouncing, watching out for the power of the tongue is the way he restrains the power of the tongue. )

kāyena phoṭṭhabbaṃ phusitvā…

➎ 以身接触到触时，不执取整体相，也不执取细节相；因为，如果他放任身根不加防护，贪欲、忧恼等邪恶、不善法就会乘虚而入。因此，他实践对身根的防护，守护身根，达到对身根的防护。

(Experiencing a contact with the body he grasps at neither its signs or identifying characteristics because living without restraāng the power of body there will flow in on him covetousness and mental discomfort, bad, unskillful things. Thus restraining, renouncing, watching out for the power of body is the way he restrains the power of body. )

manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.

➏ 以意认知法时，不执取整体相，也不执取细节相；
and similarly as to the other four senses and mind,

(Becoming conscious of a thing in the mind he grasps at neither its signs or identifying characteristics, )

Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati.

因为，如果他放任意根不加防护，贪欲、忧恼等邪恶、不善法就会乘虚而入。因此，他实践对意根的防护，守护意根，达到对意根的防护。

(because living without restraining the power of the mind there will flow in on him covetousness and mental discomfort, bad, unsillful things. Thus restraining, renouncing, watching out for the power of the mind is the way he restrains the power of the mind. )

Idaṃ vuccatāvuso, saṃvarapadhānaṃ.

朋友！这被称为律仪勤。

such an effort is called exertion in self-control.

(This, friends is the effort to restrain, say I. )

Katamañcāvuso, pahānapadhānaṃ?

⑵ 什么是断除勤呢？

(2) What is exertion in elimination?

(And what, friends, is the effort to let go? )

Idhāvuso, bhikkhu uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti byantiṃ karoti [byantī karoti (syā. kaṃ.)] anabhāvaṃ gameti.

朋友！在此，有比丘，对于已生起的⓵ 欲寻，不容忍它，舍弃、去除、灭除，使之不存在；

Herein, brethren, a brother, when a sensual,

(Here friends, a beggar on the occurrence of a thought of lust does not yield to it, lets go of it, rejects it, brings it to an end, causes it to go to annihilation; )

Uppannaṃ byāpādavitakkaṃ…pe…

对于已生起的⓶ 恚寻，不容忍它，舍弃、去除、灭除，使之不存在；
malign,

(at the occurrence of a thought of anger he does not yield to it, lets go of it, rejects it, brings it to an end, causes it to go to annihilation; )

uppannaṃ vihiṃsāvitakkaṃ…

对于已生起的⓷ 害寻，不容忍它，舍弃、去除、灭除，使之不存在；
or cruel thought has arisen, will not endure it, but puts it away, suppresses, exterminates it and makes it non-existent.

(at the occurrence of a thought of violence he does not yield to it, lets go of it, rejects it, brings it to an end, causes it to go to annihilation; )

uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantiṃ karoti anabhāvaṃ gameti.

对于任何已生起的⓸ 邪恶、不善法，不容忍它，舍弃、去除、灭除，使之不存在。

(at the occurrence of any bad unskillful thing he does not yield to it, lets go of it, rejects it, brings it to an end, causes it togo to annihilation. )

Idaṃ vuccatāvuso, pahānapadhānaṃ.

朋友！这被称为断除勤。

Such an exertion is called exertion in elimination.

(This friends, is the effort to let go, say I.)

Katamañcāvuso, bhāvanāpadhānaṃ?

⑶ 什么是修习勤呢？

(3) What is exertion in developing?

(And what, friends, is the effort to make become? )

☆ 依远离（苦圣谛） ➾ 依离贪（集圣谛） ➾ 依灭尽（灭圣谛）➾ 趋向于舍（道圣谛） ➾ 四圣谛。

Idhāvuso, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.

朋友！在此，有比丘，➊ 依止远离、依止离贪、依止灭尽、趋向于舍，修习‘念觉支’。

Herein, brethren, a brother cultivates each of the seven factors of enlightenment which are based upon detachment, upon passionlessness, upon cessation, and wherein is maturity of self-surrender.

(Here friends, a beggar makes become the dimension of self-awakening that is memory, which is rooted in solitude, rooted in calm, rooted in ending and culminates in letting go. )

Dhammavicayasambojjhaṅgaṃ bhāveti…

➋ 依止远离、依止离贪、依止灭尽、趋向于舍，修习‘择法觉支’。

(He makes become the dimension of self-awakening that is dhamma-research, which is rooted in soitude, rooted in calm, rooted in ending and culminates in letting go. )

vīriyasambojjhaṅgaṃ bhāveti…

➌ 依止远离、依止离贪、依止灭尽、趋向于舍，修习‘精进觉支’。

(He makes become the dimension of self-awakening that is energy-building, which is rooted in solitude, rooted in calm, rooted in ending and culminates in letting go. )

pītisambojjhaṅgaṃ bhāveti…

➍ 依止远离、依止离贪、依止灭尽、趋向于舍，修习‘喜觉支’。

(He makes become the dimension of self-awakening that is enthusiasm, which is rooted in soitude, rooted in calm, rooted in ending and culminates in letting go. )

passaddhisambojjhaṅgaṃ bhāveti…

➎ 依止远离、依止离贪、依止灭尽、趋向于舍，修习‘轻安觉支’。

(He makes become the dimension of self-awakening that is impassivity, which is rooted in solitude, rooted in calm, rooted in ending and culminates in letting go. )

samādhisambojjhaṅgaṃ bhāveti…

➏ 依止远离、依止离贪、依止灭尽、趋向于舍，修习‘定觉支’。

(He makes become the dimension of self-awakening that is getting high which is rooted in solitude, rooted in calm, rooted in ending and culminates in letting go. )

upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.

➐ 依止远离、依止离贪、依止灭尽、趋向于舍，修习‘舍觉支’。

(He makes become the dimension of self-awakening that is objective detachment wich is rooted in solitude, rooted in calm, rooted in ending and culminates in letting go. )

Idaṃ vuccatāvuso, bhāvanāpadhānaṃ.

朋友！这被称为修习勤。

This is called exertion in development.

(This is the effort to make become, say I. )

Katamañcāvuso, anurakkhaṇāpadhānaṃ?

⑷ 什么是守护勤呢？

(4) What is exertion in safe-guarding?

(And what, beggars, is the effort to retain? )

Idhāvuso, bhikkhu uppannaṃ bhadrakaṃ [bhaddakaṃ (syā. kaṃ. pī.)] samādhinimittaṃ anurakkhati –

朋友！在此，有比丘，守护已生起的善妙定相，

Herein, brethren, a brother keeps pure and genuine an auspicious object of concentrxated imagination when it has arise,

(Here friends, a beggar on the occurrence of an auspicious thing, a sign of getting high, )

aṭṭhikasaññaṃ, puḷuvakasaññaṃ [puḷavakasaññaṃ (sī. pī.)], vinīlakasaññaṃ, vicchiddakasaññaṃ, uddhumātakasaññaṃ.

即：‘⓵ 骨想、⓶ 虫食想、⓷ 青瘀想、⓸ 穿孔想、⓹ 膨胀想。’

[such as] one of the contemplations of foul things.

(suchas perception of bones, perception of maggots, perception of blackish-blue, perception of spongiformity, perception of inflation, sets a guard over it. )

Idaṃ vuccatāvuso, anurakkhaṇāpadhānaṃ.”

朋友！这被称为守护勤。

This is called exertion in safe-guarding.

(This is the effort to retain, say I. )

11. 四（应令生）智 Cattāri ñāṇāni (SN 12.33) [15]

dhamme ñāṇaṃ, anvaye ñāṇaṃ, pariye [paricce (sī. ka.), paricchede (syā. pī. ka.) ṭīkā oloketabbā] ñāṇaṃ, sammutiyā ñāṇaṃ [sammatiñāṇaṃ (syā. kaṃ.)].

⑴ 法智（对缘起法的智）、⑵ 类比智（推知过去的智）、⑶ 他心智（对他人心识范围的智）、⑷ 世俗智（共识的智）。

Four knowledges, to wit, knowledge of the Doctrine, knowledge in its corollaries, knowledge of what is in another's consciousness, and popular knowledge.

(Four knowledges. Knowledge of Dhamma, "It follows" knowledge, knowledge of scope, knowledge by common consent. )

12. 复四（谛）智 Aparānipi cattāri ñāṇāni (SN 45.8) [15]

dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ.

⑴ 苦智、⑵ 集智、⑶ 灭智、⑷ 道智。

Other four knowledges, to wit: knowledge regarding suffering, genesis, cessation, path.

(Four additional knowledges: Knowledge of Pain, Knowledge of it's Origin, Knowledge of it's ending, Knowledge of The Way. )

☆ Dhamma-anu-dhamma-ppaṭipatti 法随法行、法次法向 ➾ 法（Dhamma 圣道）跟随（anu 依次）法行（paṭipatti 朝向圣道之道的实践） ➾ 依照与正法相应的实践，朝向圣道。

☆ yonisomanasikāra 如理（yoniso）作意（manasikāra） ➾ 从根源上进行的思惟、正确的思考方式。

13. 四预流向分（条件） Cattāri sotāpattiyaṅgāni (SN 55.50, 1046) [16]

﹝第十六卷 ➲﹞ 311. sappurisasaṃsevo, saddhammassavanaṃ, yonisomanasikāro, dhammānudhammappaṭipatti.

➊ 亲近善知识、➋ 听闻正法、➌ 如理作意、➍ 法随法行。

Four factors in 'Stream-attainment,' to wit, intercourse with the good, hearing the good doctrine, systematized attention, practice in those thinigs that lead up to the doctrine and its corollaries.

(Four dimensions of streamwinning: Associating with good men, hearing the Good Word, exploration of the mind, getting the meaning of the dhamma. )

☆ 由‘有信’于‘亲近善士’，成就‘对佛陀的不坏净’ ➾ 由‘惭愧’于‘听闻正法’，成就‘对法的不坏净’ ➾ 由‘精进’于‘如理作意’，成就‘对僧伽的不坏净’ ➾ 由‘有慧’于‘法随法行’，成就‘对戒的不坏净’。

☆ Cattāri sotāpattiyaṅga 四（Cattāri）预流向（sotāpatti 进入圣流）之组成部分（aṅga 条件） ➾ 四预流分 ➾ 进入圣流的四个条件。

☆ Cattāri sotāpannassa aṅga 四（Cattāri）预流果（sotāpanna 已入初果）之组成部分（aṅga 特征） ➾ 四预流果之特征 ➾ 已入初果的四种成就/特征。

14. 四预流果分（条件） Cattāri sotāpannassa aṅgāni (SN 12.41) [16]

Idhāvuso, ariyasāvako buddhe aveccappasādena samannāgato hoti – ‘itipi so bhagavā ⑴ arahaṃ ⑵ sammāsambuddho ⑶ vijjācaraṇasampanno ⑷ sugato ⑸ lokavidū ⑹ anuttaro ⑺ purisadammasārathi ⑻ satthā devamanussānaṃ ⑼ buddho, ⑽ bhagavā’ti.

朋友！在此，圣弟子 ➊ 对佛陀具足绝对的净信：‘像这样，那位世尊是 ⑴ 阿罗汉、⑵ 正等觉者、⑶ 明行具足者、⑷ 善逝、⑸ 世间解、⑹ 无上士、⑺ 可调御丈夫的调御师、⑻ 天人师、⑼ 佛陀、⑽ 世尊。’

Four factors of his state who has attained the stream. Herein, brethren, the Ariyan disciple has an unshakeable faith (1) in theBuddha:--'So he too, the Exalted One, is Arahant, supremely enlightened, full of wisdom and goodness, Blessed One, world-knower, peerless driver and tamer of men, teacher of devas and men, Buddha, Exalted One!'

(Four characteristics of the Streamwinner: Here friends the hearer of the aristocrats has got complete confidence in the Buddha along such lines as: 'This Lucky Man is the Arahant Number One Self-Awakened One, perfected in conduct and vision, The Welcome One, a knower of the world, unsurpassable trainer of trainable men, teacher of gods and man, The Buddha, The Lucky Man.' )

Dhamme aveccappasādena samannāgato hoti – ‘svākkhāto bhagavatā ⑴ dhammo sandiṭṭhiko ⑵ akāliko ⑶ ehipassiko ⑷ opaneyyiko [opanayiko (syā. kaṃ.)] ⑸ paccattaṃ veditabbo viññūhī’ti.

➋ 对法具足绝对的净信：‘世尊善说：⑴ 法是现世可见的、⑵ 无时间性的、⑶ 来即见的、⑷ 导向（涅槃）的、⑸ 智者各自证知的。’

(2) in the Norm:--Well proclaimed by the Exalted One is the Norm, effective in this life and without delay, bidding us come and see, leading us onward, to be known by the wise as a personal experience.

(He has complete confidence in the Dhamma along such lines as: 'The Dhamma is well said by the Lucky Man, to be seen for one's self here, not a thing of Time, a 'come'n-see' thing, a thing that guides the intelligent in understanding for themselves.' )

☆ 世尊之圣弟子僧伽 ➾ ⑴ 善行道者（指‘亲近善士’）、⑵ 正直行道者（指‘听闻正法’）、⑶ 如理行道者（指‘如理作意’）、⑷ 和敬行道者（指‘法随法行’）

Saṅghe aveccappasādena samannāgato hoti – ‘⑴ suppaṭipanno bhagavato sāvakasaṅgho, ⑵ ujuppaṭipanno bhagavato sāvakasaṅgho, ⑶ ñāyappaṭipanno bhagavato sāvakasaṅgho, ⑷ sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ ⑸ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho ⑹ āhuneyyo ⑺ pāhuneyyo ⑻ dakkhiṇeyyo ⑼ añjalikaraṇīyo ⑽ anuttaraṃ puññakkhettaṃ lokassā’ti.

➌ 对僧伽具足绝对的净信：‘世尊的弟子僧团是：⑴ 善行道者、⑵ 正直行道者、⑶ 如理行道者、⑷ 和敬行道者，即 ⑸ 四双八辈圣者。世尊的弟子僧团是：⑹ 应受供养者、⑺ 应受供奉者、⑻ 应受布施者、⑼ 应受合掌礼敬者、⑽ 世间的无上福田。’

(3) in the Order:-- Well practised is the Order of the Exalted One's disciples, in uprightness, method and propriety, namely, the four pairs of persons, the eight classes of individuals. Thi is the Order of the Exalted One's disciples, to whom offerings and ministering should be made, and gifts and reverent greeting as unto the supreme field of merit throughout the world.

(He has complete confidence in the Sangha along such lines as: 'The Bhagava's Order of the Hearers is undertaking the good, The Bhagava's Order of the Hearers is undertaking the straight, The Bhagava's Order of the Hearers is undertaking the method, The Bhagava's Order of the Hearers is undertaking the highest; The four pairs of men, the eight individual men — this is the Bhagava's Order of the Hearers that is worthy of offerings, that are worthy guests, worthy of the gifts of those wishing to make good kamma, worthy of the gesture of putting together the fingers of both hands and stretching them forth to the sky and bringing them to the forehead, a site unsurpassed in the world for sewing merit. )

☆ 成就圣者所喜爱的戒 ➾ ⑴ 不间断（指‘正见’）、⑵ 不毁坏（指‘正思惟’）、⑶ 无瑕疵（指‘正语’）、⑷ 无污点（指‘正业’）、⑸ 使人自由（指‘正命’）、⑹ 为智者所称赞（指‘正精进’）、⑺ 不被执取（指‘正念’）、⑻ 导向禅定（指‘正定’）。

Ariyakantehi sīlehi samannāgato hoti ⑴ akhaṇḍehi ⑵ acchiddehi ⑶ asabalehi ⑷ akammāsehi ⑸ bhujissehi ⑹ viññuppasatthehi ⑺ aparāmaṭṭhehi ⑻ samādhisaṃvattanikehi.

➍ 具足圣者所喜爱的戒，这些戒是：⑴ 不间断的、⑵ 不毁坏的、⑶ 无瑕疵的、⑷ 无污点的、⑸ 使人自由的、⑹ 为智者所称赞的、⑺ 不被执取的、⑻ 导向禅定的。

(4) Endowed is it withvirtues lovely to the Ariyans, unbroken and flawless, consistently practised, unblemished, making men free, commended by the wise, unperverted and conducing torapt concentration.

(He comes to be one who goes after getting that intact, unrent, unspotted, unbruised, unwarped, praised by the wise, uncorrupted, ethical culture that evolves into highetting that is enjoyed by the Aristocrats. )

15. 四沙门果 Cattāri sāmaññaphalāni (SN 45.35) [16]

sotāpattiphalaṃ, sakadāgāmiphalaṃ, anāgāmiphalaṃ, arahattaphalaṃ.

预流果、一来果、不还果、阿罗汉果。

Four fruits of the life of a recluse, to wit, the fruit of [the fourfold path, i.e. of] Stream-attainment, of the Once-returner, of the Never-returner, of Arahantship.

(Four fruitions of shamanship: fruition in Streamwinning, fruition in Once Returning, fruition in Non-Returning, fruition in Arahantship. )

16. 四界 Catasso dhātuyo (AN 3.62) [16]

pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu.

地界、水界、火界、风界。

Four elements, to wit, the extended [or earthy], the cohesive [or watery], the hot [or fiery], the mobile [or aerial] element.

(Four elements: The Earth Element, The Water Element, The Fire Element, The Wind Element. )

17. 四食 Cattāro āhārā (SN 12.11) [16]

kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ.

⑴ 或粗或细的段食、⑵ 触食、⑶ 意思食、⑷ 识食。

Four supports [or foods], to wit, solid [bodily] food, whether gross or subtle, contact, as the second, motive or purpose as third, consciousness [in rebirth] as fourth.

(Four foods: Material food whether gross material or subtle, touch, intention, consciousness. )

☆ 四识住 ➾ 以色为立足处、以受为立足处、以想为立足处、以行为立足处。

18. 四识住 Catasso viññāṇaṭṭhitiyo (SN 22.53) [16]

Rūpūpāyaṃ vā, āvuso, viññāṇaṃ tiṭṭhamānaṃ tiṭṭhati rūpārammaṇaṃ [rūpāramaṇaṃ (?)] rūpappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjati;

➊ 朋友！识若得以存续，是依止于色、以色为所缘、以色为立足处，由喜的滋润而增长、繁茂、广大。

Four stations of consciousness. Brethren, when consciousness gaining a foothold persists, it is either in connection with material qualities,

(Four Stands of Consciousness: Standing on materiality, friends, beginning with materiality, proceeding from a stand on materiality, enveloped in the joy of materiality, consciousness manifests increase, growth, and maturity. )

vedanūpāyaṃ vā āvuso…pe…

➋ 朋友！识若得以存续，是依止于受、以受为所缘、以受为立足处，由喜的滋润而增长、繁茂、广大。

or with [a co-efficient of] feeling,

(Standing on sense-experience, friends, beginning with sense-experience, proceeding from sense-experience, enveloped in the joy of sense-experience, consciousness manifests increase, growth, and maturity. )

saññūpāyaṃ vā, āvuso…pe…

➌ 朋友！识若得以存续，是依止于想、以想为所缘、以想为立足处，由喜的滋润而增长、繁茂、广大。

or perception,

(Standing on perception, friends, beginning with perception, proceeding from perception, enveloped in the joy of perception, consciousness manifests increase, growth, and maturity. )

saṅkhārūpāyaṃ vā, āvuso, viññāṇaṃ tiṭṭhamānaṃ tiṭṭhati saṅkhārārammaṇaṃ saṅkhārappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjati.

➍ 朋友！识若得以存续，是依止于行、以行为所缘、以行为立足处，由喜的滋润而增长、繁茂、广大。

or volitional complexes. In connection with any of these as an instrument, as an object of thought, as a platform, as a set of enjoyment, it attains to growth, increase, abundance.

(Standing on confounding, friends, beginning with confounding, proceeding from confounding, enveloped in the joy of confounding, consciousness manifests increase, growth, and maturity. )

19. 四处不应行 Cattāri agatigamanāni (AN 4.17) [16]

chandāgatiṃ gacchati, dosāgati gacchati, mohāgatiṃ gacchati, bhayāgatiṃ gacchati.

⑴ 因贪欲而走上不应行的道路、⑵ 因瞋恚而走上不应行的道路、⑶ 因愚痴而走上不应行的道路、⑷ 因恐惧而走上不应行的道路。

Four ways of going astray, to wit, through partiality, hate, illusion, fear.

(Four Not Getting Goings: Not Getting Going because of wishes, not getting going because of anger, not getting going because of stupidity, not getting going because of fear. )

20. 四爱生 Cattāro taṇhuppādā (AN 4.9) [16]

cīvarahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati;

⑴ 朋友！有比丘，因为衣服而生起渴爱；

Four uprisings of craving. Brethren, craving arises in a brother because of raiment,

(Four ways hunger/thirst is born. Because of robes, friends, there appears in a beggar the birth of hunger/thirst. )

piṇḍapātahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati;

⑵ 朋友！有比丘，因为饮食而生起渴爱；
alms,

(Because of hand-outs, friends there appears in a beggar the birth of hunger/thirst. )

senāsanahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati;

⑶ 朋友！有比丘，因为住所而生起渴爱；
lodging,

(Because of a place to sit and sleep, friends there appears in a beggar the birth of hunger/thirst. )

itibhavābhavahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati.

⑷ 朋友！更有比丘，因为[此]有或[彼]有(存在与不存在/此生与他生)而生起渴爱。

and dainty foods.

(Because of becoming and non-becoming, friends, there appears in a beggar the birth of hunger/thirst. )

☆ 有学五力（如来五力）pañca-sekha-bala (AN 5.11-12) ➾ ➊ 信力 saddhā-bala、➋ 惭力 hirī-bala、➌ 愧力 ottappa-bala、➍ 精进力 viriya-bala、➎ 慧力 paññā-bala。

☆ 有学五力四种道迹 catasso paṭipadā ➾ ➊ 苦迟道迹、➋ 苦速道迹、➌ 乐迟道迹、➍ 乐速道迹。

21. 四种（苦乐）道迹 Catasso paṭipadā (DN 28, 141-163) [16]

dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā.

⑴ 苦且迟缓证悟的道途、⑵ 苦且快速证悟的道途、⑶ 乐且迟缓证悟的道途、⑷ 乐且快速证悟的道途。

Four rates of progress, to wit, when progress is difficult and intuition slow, when progress is difficult but intuition comes swiftly, when progress is easy, but intuition is slow, and when progress is easy, and intuition comes swiftly.

(Four Walk'n-the-Walks: Walk'n the walk that is painful with duh'n'duh higher powers, walk'n the walk that is painful with swift higher powers, walk'n the walk that is pleasant with so-so higher powers, walk'n the walk that is pleasant with swift higher powers. )

22. 复四（堪忍）道迹 Aparāpi catasso paṭipadā (AN 4.164) [16]

akkhamā paṭipadā, khamā paṭipadā, damā paṭipadā, samā paṭipadā.

➊ 不堪忍的道途（以辱骂回应辱骂）、➋ 堪忍的道途（不以辱骂回应辱骂）、➌ 调伏的道途（防护六根）、➍ 寂静的道途（断除三种恶寻思）。

Other four modes of progress, to wit, exercise without endurance, with endurance, with taming (of faculties), with calm.

(Another four walk'n-the-walks: Impatiently Walk'n the walk, patiently walk'n the walk, walk'n the walk with control, calmly walk'n the walk. )

23. 四法迹 Cattāri dhammapadāni (AN 4.29) [16]

anabhijjhā dhammapadaṃ, abyāpādo dhammapadaṃ, sammāsati dhammapadaṃ, sammāsamādhi dhammapadaṃ.

⑴ 无贪法迹、⑵ 无瞋法迹、⑶ 正念法迹、⑷ 正定法迹。

Four divisions of doctrine, to wit, [when the highest things are attained by an attitude of] (1) disinterestedness, or (2) amity, or (3) perfect mindfulness, or (4) perfect concentration.

(Four Dhamma-Paths: The Dhamma-Path without yearning, the dhamma-path without anger, the high-minded dhamma-path, the high gett'n high dhamma-path. )

24. 四受报法 Cattāri dhammasamādānāni (MN 46, 473-486) [16]

atthāvuso, dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ.

⑴ 朋友！有的法行，现在是苦的，将来也有苦的果报（譬如苦瓜，混入毒药）；

Four religious undertakings:--(1) one that brings present suffering and in the future painful consequences;

(Four ways of taking things on: There is, friends, the taking on of things which is painful at the outset and painful in consequences. )

Atthāvuso, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ.

⑵ 朋友！有的法行，现在是苦的，将来有乐的果报（譬如腐尿，混入良药）；

(2) one that brings present suffering and in the future happy consequences;

(There is, friends, the taking on of things which is painful at the outset but pleasant in consequences. )

Atthāvuso, dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ.

⑶ 朋友！有的法行，现在是乐的，将来有苦的果报（譬如美味，混入毒药）；

(3) one that brings present pleasure and in the future painful consequences;

(There is, friends, the taking on of things which is pleasant at the outset but painful in consequences. )

Atthāvuso, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ.

⑷ 朋友！有的法行，现在是乐的，将来也有乐的果报（譬如酪蜜，混入良药）。

(4) one that brings present happiness and in the future happy consequences.

(There is, friends, the taking on of things which is pleasant at the outset and pleasant in consequences. )

25. 四法蕴 Cattāro dhammakkhandhā (SN 3.24, 135) [16]

sīlakkhandho, samādhikkhandho, paññākkhandho, vimuttikkhandho.

⑴ 戒蕴、⑵ 定蕴、⑶ 慧蕴、⑷ 解脱蕴。

Four bodies of doctrine, to wit, morals, concentrative exercise, insight, emancipation.

(The Four Trunks of Dhamma. The trunk of ethical culture, the trunk of getting high, the trunk of wisdom, the trunk of freedom. )

26. 四力 Cattāri balāni (SN 50.1-12, 705-716) [16]

vīriyabalaṃ, satibalaṃ, samādhibalaṃ, paññābalaṃ.

⑴ 精进力、⑵ 念力、⑶ 定力、⑷ 慧力。

Four powers, to wit, energy, mindfulness, concentration, insight.

(Four Powers: Energy-power, mind-power, getting-high-power, wisdom-power. )

☆ 四住处 ➾ ➊ 慧住处、➋ 谛住处、➌ 舍住处、➍ 寂静住处。

27. 四住处 Cattāri adhiṭṭhānāni (MN 140) [16]

paññādhiṭṭhānaṃ, saccādhiṭṭhānaṃ, cāgādhiṭṭhānaṃ, upasamādhiṭṭhānaṃ.

① （不放逸）慧住处（灭尽苦的智慧）、② （随护于）谛住处（涅槃圣谛）、③ （增长于）舍住处（舍离一切依止）、④ （应当学）寂静住处（贪、瞋、痴的寂静）。

Four resolves, to wit, to gain insight, to win truth, to surrender [all evil], to master self.

(Four Stances: Taking one's stand on wisdom, taking one's stand on truth, taking one's stand on letting go, taking one's stand on calm. )

28. 四记问——四种回答问题方式 Cattāri pañhabyākaraṇāni (AN 4.42) [17]

﹝第十七卷 ➲﹞ 312. [cattāro pañhābyākaraṇā (sī. syā. kaṃ. pī.)] ekaṃsabyākaraṇīyo pañho,

⑴ 断定记问——直接以明确方式回答；

Four modes of answering questions, to wit, the categorical reply,

(Four ways of explaining questions. Explaining a question directly; )

paṭipucchābyākaraṇīyo pañho,

⑵ 反诘记问——先反问对方，使其领悟，然后给予回答；
the counter-question reply,

(explaining a question by asking a counter-question; )

vibhajjabyākaraṇīyo pañho,

⑶ 分别记问——分析、剖析后，再作肯定或否定的回答；
the discriminating reply,

(explaining and analysing a question; )

ṭhapanīyo pañho.

⑷ 应舍置记问——不值得回答的，则搁置不答。

the waived question.

(the question is left standing unexplained. )

29. 四（异熟）业 Cattāri kammāni (AN 4.232) [17]

atthāvuso, kammaṃ kaṇhaṃ kaṇhavipākaṃ;

⑴ 朋友！有黑业，带来黑的果报；

Four kinds of action, to wit, that which is dark with dark result,

(Four ways of laying in kamma: There is, friends, dark kamma with dark consequences. )

atthāvuso, kammaṃ sukkaṃ sukkavipākaṃ;

⑵ 朋友！有白业，带来白的果报；
that which is bright with bright result,

(There is, friends, bright kamma with bright consequences. )

atthāvuso, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ;

⑶ 朋友！有黑白业，带来黑白的果报；
mixed, with mixed result,

(There is, friends, dark/bright kamma with dark/bright consequences. )

atthāvuso, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati.

⑷ 朋友！有非黑非白业，带来非黑非白的果报，导向业的灭尽。

that which is neither, with neither kind of result, and conduces to the destruction of karma (action).

(There is, friends, not-dark not-bright kamma with not-dark/not-bright consequences leading on to the withering away of kamma. )

☆ 四应证法 ➾ 宿住随念智 Pubbenivāsānussatiñāṇa、有情生死智——天眼智 Dibbacakkhuñāṇa、俱解脱 Ubhatobhāgavimutta、漏尽智 Āsavakkhayañāṇa。

30. 四应证法 Cattāro sacchikaraṇīyā dhammā (AN 4.189) [17]

pubbenivāso satiyā sacchikaraṇīyo;

➊ 过去住处之事——宿住随念智，应依靠忆念来证得；

Four matters to be realized, to wit, former lives, to be realized by clear mentality;

(Four things one may see the reality of for one' self: Past lives, seeing for one's self using the memory. )

sattānaṃ cutūpapāto cakkhunā sacchikaraṇīyo;

➋ 死生之事——有情的死与生，应依靠[天]眼来证得；
decease and rebirth, to be realized by the 'heavenly eye';

(Disappearance and reappearance, seeing for one's self using the eye. )

aṭṭha vimokkhā kāyena sacchikaraṇīyā;

➌ 八解脱——[俱解脱者]，应依靠身来证得；
the eight deliverances, to be realized by all the mental factors;

(The 8 releases, seeing for one's self using the body. )

āsavānaṃ khayo paññāya sacchikaraṇīyo.

➍ 诸漏灭尽——漏尽智，应依靠智慧来证得。

destruction of intoxicants, to be realized by insight.

(The elimination of the asavas, seeing for one's self using wisdom. )

31. 四暴流（瀑流） Cattāro oghā (SN 38.11, 324) [17]

kāmogho, bhavogho, diṭṭhogho, avijjogho.

➊ 欲暴流、➋ 有暴流、➌ 见暴流、➍ 无明暴流。

Four floods, to wit, sensual desires,life renewed, error, ignorance.

(Four Floods: The flood of pleasure, the flood of living, the flood of views, the flood of blindness. )

32. 四轭 Cattāro yogā (AN 4.10) [17]

kāmayogo, bhavayogo, diṭṭhiyogo, avijjāyogo.

➊ 欲轭、➋ 有轭、➌ 见轭、➍ 无明轭。

Four bonds, to wit, sensual desires, life renewed, error, ignorance.

(Four Yokes: The yoke to pleasure, the yoke to living, the yoke to views, the yoke to blindness. )

33. 四离系 Cattāro visaññogā (AN 4.10) [17]

kāmayogavisaññogo, bhavayogavisaññogo, diṭṭhiyogavisaññogo, avijjāyogavisaññogo.

➊ 脱离欲轭、➋ 脱离有轭、➌ 脱离见轭、➍ 脱离无明轭。

Four bond-loosenings, to wit, from sensual desires, life renewed, error, ignorance.

(Four yokes to disowning yokes: The yoke to disowning the yoke to pleasure, the yoke to disowning the yoke to living, the yoke to disowning the yoke to views, the yoke to disowning the yoke to blindness. )

34. 四系缚 Cattāro ganthā (SN 45.175) [17]

abhijjhā kāyagantho, byāpādo kāyagantho, sīlabbataparāmāso kāyagantho, idaṃsaccābhiniveso kāyagantho.

⓵ 贪婪身系缚、⓶ 瞋恚身系缚、⓷ 戒禁取身系缚、⓸ 此是谛实执取身系缚。

Four knots, to wit, the body-knots of covetousness, ofmalevolence, of inverted judgment as torule and ritual, and of the inclination to dogmatize.

(Four ties: The covetousness tie-to-body, the anger tie-to-body, the reliance on outward practices tie-to-body, this-is-the-only-true-view-position tie-to-body. )

35. 四取 Cattāri upādānāni (MN 22, 243) [17]

kāmupādānaṃ [kāmūpādānaṃ (sī. pī.) evamitaresupi], diṭṭhupādānaṃ, sīlabbatupādānaṃ, attavādupādānaṃ.

⓵ 欲取、⓶ 见取、⓷ 戒禁取、⓸ 我论取（自体论取）。

Four graspings, to wit, the laying hold of sensual desires, of error, of rules and rites, of the soul-theory.

(Four ways of getting bound up: Getting bound up in pleasures, getting bound up in views, getting bound up in reliance on outward practices, getting bound up in one point of view. )

36. 四生 Catasso yoniyo (MN 12, 146-162) [17]

aṇḍajayoni, jalābujayoni, saṃsedajayoni, opapātikayoni.

⑴ 卵生、⑵ 胎生、⑶ 湿生、⑷ 化生。

Four matrices, to wit, the matrix of birth by an egg, the viviparous matrix, the matrix of moist places, and rebirth as deva.

(Four wombs: The womb of the egg-born, the womb of the embryo-born, the womb of the mitosis-born, the womb of the spontaneously appearing. )

37. 四种入胎 Catasso gabbhāvakkantiyo (DN 28, 141-163) [17]

Idhāvuso, ekacco asampajāno mātukucchiṃ okkamati, asampajāno mātukucchismiṃ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṃ paṭhamā gabbhāvakkanti.

⑴ 朋友！有一类人，不正知地进入母胎，不正知地住在母胎中，不正知地从母胎出来，这是第一种入胎；

Four classes of conception at rebirth. Herein, brethren, one person descends into the mother's womb unknowing, abides there unknowing, departs thence unknowing. This is the first class of conception.

(Four states of a child during gestation: Here friends, one unknowingly falls into the mother's cavity, stays in the mother's cavity unknowingly, goes forth from the mother's cavity unknowingly. This is the first state of a child during gestation. )

Puna caparaṃ, āvuso, idhekacco sampajāno mātukucchiṃ okkamati, asampajāno mātukucchismiṃ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṃ dutiyā gabbhāvakkanti.

⑵ 朋友！再者，有一类人，正知地进入母胎，不正知地住在母胎中，不正知地从母胎出来，这是第二种入胎；

Next, another person descends deliberately, but abides and departs unknowing.

(Again, deeper than that, another knowingly falls into the mother's cavity, stays in the mother's cavity unknowingly, goes forth from the mother's cavity unknowingly. This is the second state of a child during gestation. )

Puna caparaṃ, āvuso, idhekacco sampajāno mātukucchiṃ okkamati, sampajāno mātukucchismiṃ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṃ tatiyā gabbhāvakkanti.

⑶ 朋友！再者，有一类人，正知地进入母胎，正知地住在母胎中，不正知地从母胎出来，这是第三种入胎；

Next another person descends and abides deliberately, but departs unknowing.

(Again, deeper than that, another knowingly falls into the mother's cavity, stays in the mother's cavity knowingly, goes forth from the mother's cavity unknowingly. This is the third state of a child during gestation. )

Puna caparaṃ, āvuso, idhekacco sampajāno mātukucchiṃ okkamati, sampajāno mātukucchismiṃ ṭhāti, sampajāno mātukucchimhā nikkhamati, ayaṃ catutthā gabbhāvakkanti.

⑷ 朋友！再者，有一类人，正知地进入母胎，正知地住在母胎中，正知地从母胎出来，这是第四种入胎。

Lastly, another person descends, abides and departs deliberately.

(Again, deeper than that, another knowingly falls into the mother's cavity, stays in the mother's cavity knowingly, goes forth from the mother's cavity knowingly. This is the fourth state of a child during gestation. )

38. 四种有我（苦乐邪论） Cattāro attabhāvapaṭilābhā (AN 4.171) [17]

Atthāvuso, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe attasañcetanāyeva kamati, no parasañcetanā.

⑴ 朋友！有一种获取自身（个体）的方式，在这种方式中，只有自己的意愿在起作用，而非他人的意愿。

Four methods of acquiring new personality, to wit, (1) in which our own volition works, not another's,

(Four ways of attaining the regaining of life: There is, friends, the attaining the regaining of life which is the attaining the regaining of life effected by one's own intention not the intention of another. )

Atthāvuso, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe parasañcetanāyeva kamati, no attasañcetanā.

⑵ 朋友！有一种获取自身的方式，在这种方式中，只有他人的意愿在起作用，而非自己的意愿。

(2) in which another's volition works, not ours,

(There is, friends, the attaining the regaining of life which is the attaining the regaining of life effected by another's intentions not the intention of one's self. )

Atthāvuso, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe attasañcetanā ceva kamati parasañcetanā ca.

⑶ 朋友！有一种获取自身的方式，在这种方式中，自己和他人的意愿都在起作用。

(3) in which both our own and another's volition work,

(There is, friends, the attaining the regaining of life which is the attaining the regaining of life effected by both one's own intention and the intention of another. )

Atthāvuso, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe neva attasañcetanā kamati, no parasañcetanā.

⑷ 朋友！有一种获取自身的方式，在这种方式中，自己和他人的意愿都不起作用。

(4) in which the volition of neither works.

(There is, friends, the attaining the regaining of life which is the attaining the regaining of life effected by neither one's own intention nor the intention of another. )

39. 四种净施 Catasso dakkhiṇāvisuddhiyo (MN 142, 376-382) [18]

﹝第十八卷 ➲﹞ 313. Atthāvuso, dakkhiṇā dāyakato visujjhati no paṭiggāhakato.

⑴ 朋友！有些供养，由布施者而清净，非由接受者；

Four modes of purity in offerings, to wit, (1) when a gift is purely made on the part of the giver, but not purely received;

(Four handout-purifications: There is, friends, the handout which is purified by the donor not the recipient. )

Atthāvuso, dakkhiṇā paṭiggāhakato visujjhati no dāyakato.

⑵ 朋友！有些供养，由接受者而清净，非由布施者；

(2) when a gift is made pure by the recipient, not by the giver;

(There is, friends, the handout which is purified by the recipient not the donor. )

Atthāvuso, dakkhiṇā neva dāyakato visujjhati no paṭiggāhakato.

⑶ 朋友！有些供养，既不是由布施者，也不是由接受者而清净；

(3) when the gift is made pure by both;

(There is, friends, the handout which is purified neither by the donor nor the recipient. )

Atthāvuso, dakkhiṇā dāyakato ceva visujjhati paṭiggāhakato ca.

⑷ 朋友！有些供养，由布施者并且由接受者而清净。

(4) when the gift is made pure by neither.

(There is, friends, the handout which is purified both by the donor and the recipient. )

40. 四摄事 Cattāri saṅgahavatthūni (AN 9.5) [18]

dānaṃ, peyyavajjaṃ [piyavajjaṃ (syā. kaṃ. ka.)], atthacariyā, samānattatā.

⑴ 布施、⑵ 爱语、⑶ 利行、⑷ 同事。

Four grounds of popularity, to wit, liberality, kindly speech, justice, impartiality.

(Four investments in brotherhood: Giving, speaking well of others, making one's self useful, even-handedness. )

41. 四非圣语 Cattāro anariyavohārā (DN 2, 150-253) [18]

musāvādo, pisuṇāvācā, pharusāvācā, samphappalāpo.

⑴ 妄语、⑵ 离间语、⑶ 粗恶语、⑷ 绮语。

Four un-Ariyan modes of speech, to wit, lying, slander, abuse, vain chatter.

(Four un-aristocratic ways of speaking: Mistaken speech, brutish speech, ferocious speech, idle lip-flapping. )

42. 四圣语 Cattāro ariyavohārā (DN 2, 150-253) [18]

musāvādā veramaṇī [veramaṇi (ka.)], pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī.

⑴ 远离妄语、⑵ 远离离间语、⑶ 远离粗恶语、⑷ 远离绮语。

Four Ariyan modes of speech, to wit, abstinence from any of the preceding.

(Four aristocratic ways of speaking: Refraining from mistaken speech, refraining from brutish speech, refraining from ferocious speech, refraining from idle lip-flapping. )

43. 复四非圣（虚妄）语 Aparepi cattāro anariyavohārā (AN 4.250) [18]

adiṭṭhe diṭṭhavāditā, assute sutavāditā, amute mutavāditā, aviññāte viññātavāditā.

⑴ 未见言见、⑵ 未闻言闻、⑶ 未觉言觉、⑷ 未知言知。

Other four un-Aiyan modes of speech, to wit, declaring that to have been seen, heard, thought of, known, which has not been seen, not been herd, not thought of, not known.

(Four additional unaristocratic ways of speaking: Saying as seen the unseen, saying as heard the unheard, saying as sensed the unsensed, saying as known the unknown. )

44. 复四圣（如实）语 Aparepi cattāro ariyavohārā (AN 4.251) [18]

adiṭṭhe adiṭṭhavāditā, assute assutavāditā, amute amutavāditā, aviññāte aviññātavāditā.

⑴ 未见言未见、⑵ 未闻言未闻、⑶ 未觉言未觉、⑷ 未知言未知。

Other four Ariyan modes of speech, to wit, declaring truthfully respecting the four preceding cases.

(Four additional aristocratic ways of speaking: Saying as unseen the unseen, saying as unheard the unheard, saying as unsensed the unsensed, saying as unknown the unknown. )

45. 复四非圣（覆藏）语 Aparepi cattāro anariyavohārā (AN 4.252) [18]

diṭṭhe adiṭṭhavāditā, sute assutavāditā, mute amutavāditā, viññāte aviññātavāditā.

⑴ 见言未见、⑵ 闻言未闻、⑶ 觉言未觉、⑷ 知言未知。

Other four Ariyan modes of speech, to wit, declaring that to have been unseen, unheard, etc, which ws seen,heard, etc.

(Four additional unaristocratic ways of speaking: Saying as unseen the seen, saying as unheard the heard, saying as unsensed the sensed, saying as unknown the known. )

46. 复四圣（发露）语 Aparepi cattāro ariyavohārā (AN 4.253) [18]

diṭṭhe diṭṭhavāditā, sute sutavāditā, mute mutavāditā, viññāte viññātavāditā.

⑴ 见言见、⑵ 闻言闻、⑶ 觉言觉、⑷ 知言知。

Other four Ariyan modes of speech, to wit, declaring that which has been seen to have been seen, etc.

(Four additional aristocratic ways of speaking: Saying as seen the seen, saying as heard the heard, saying assensed the sensed, saying as known the known. )

47. 四（修行）人 Cattāro puggalā (AN 4.198) [19]

﹝第十九卷 ➲﹞ 314. Idhāvuso, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto.

⑴ 朋友！有一种人折磨自己，致力于自我折磨的修行；

Four classes of individuals. Herein, brethren (1) a certain individual torments himself, is devoted to self-mortification;

(Four individuals: Here, friends, one individual tortures himself and comes to be a practitioner of devotion to self-torture. )

Idhāvuso, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto.

⑵ 朋友！有一种人折磨他人，致力于折磨他人的修行；

(2) another torments others, is devoted to torturing others;

(Here, friends, one individual tortures others and and comes to be a practitioner of the torture of others. )

Idhāvuso, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto.

⑶ 朋友！有一种人既折磨自己，致力于自我折磨的修行，又折磨他人，致力于折磨他人的修行；

(3) another torments both himself and others;

(Here, friends, one individual tortures himself and and comes to be a practitioner of devotion to self-torture, tortures others and and comes to be a practitioner of the torture of others. )

Idhāvuso, ekacco puggalo neva attantapo hoti na attaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto.

⑷ 朋友！有一种人既不折磨自己，不致力于自我折磨的修行，又不折磨他人，不致力于折磨他人的修行；

(4) another torments neither himself nor others nor is devoted to tormenting either.

(Here friends, one individual neither tortures himself and does not come to be a practitioner of devotion to self-torture, nor tortures others and does not come to be a practitioner of devotion to the torture of others. )

So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto [sītibhūto (ka.)] sukhappaṭisaṃvedī brahmabhūtena attanā viharati.

他不折磨自己、不折磨他人，就在现世没有渴求、寂灭、清凉，感受着乐，自己像梵天一样住立。

He thus abstaining lives his life void of longings, perfected, cool, in blissful enjoyment, his whole self ennobled.

(And so not self torturing, not torturing others he lives here among things seen as one who, experiencing pleasure, is wishless, rolled-up, cool, become Brahma. )

48. 复四（调伏）人 Aparepi cattāro puggalā (AN 4.96) [19]

Idhāvuso, ekacco puggalo attahitāya paṭipanno hoti no parahitāya.

⑴ 朋友！有一种人，是为了自己的利益而行道，不是为了他人的利益；

Other four individuals. Herein, brethren, (1) a certainperson whose conduct makes for his own good, not for that of others;

(Four additional individuals: Here, friends one individual's conduct benefits himself but produces no benefit to others. )

Idhāvuso, ekacco puggalo parahitāya paṭipanno hoti no attahitāya.

⑵ 朋友！有一种人，是为了他人的利益而行道，不是为了自己的利益；

(2) another whose conduct makes for other's good, not his own;

(Here, friends one individual's condust benefits others but produces no benefit to himself. )

Idhāvuso, ekacco puggalo neva attahitāya paṭipanno hoti no parahitāya.

⑶ 朋友！有一种人，既不是为了自己的利益而行道，也不是为了他人的利益；

(3) another's conduct makes for neither;

(Here, friends one individual's conduts neither benefits himself nor produces benefit to others. )

Idhāvuso, ekacco puggalo attahitāya ceva paṭipanno hoti parahitāya ca.

⑷ 朋友！有一种人，既是为了自己的利益而行道，也是为了他人的利益。

(4) another's conduct makes both for his own good and for that of others.

(Here, friends one individual's conduct benefits both himself and produces benefit to others. )

49. 复四（善恶行）人 Aparepi cattāro puggalā (SN 3.21, 132) [19]

tamo tamaparāyano, tamo jotiparāyano, joti tamaparāyano, joti jotiparāyano.

⑴ 从黑暗走向黑暗者、⑵ 从黑暗走向光明者、⑶ 从光明走向黑暗者、⑷ 从光明走向光明者。

Other four individuals, to wit, (1) living in darkness and bound for the dark; (2) living in darkness and bound for the light; (3) living in the light and bound for the darkness; (4) living in the light and bound for the light.

(Four additional individuals: In darkness journeying into darkness, in darkness journeying into light, in the light journeying into darkness, in the light journeying into the light. )

50. 复四（沙门行）人 Aparepi cattāro puggalā (AN 4.87) [19]

samaṇamacalo, samaṇapadumo, samaṇapuṇḍarīko, samaṇesu samaṇasukhumālo.

⑴ 不动沙门（指阿罗汉）、⑵ 红莲沙门（指阿罗汉）、⑶ 白莲沙门（指阿罗汉）、⑷ 沙门中最柔软者（指佛陀）。

Other four individuals, to wit, the unshaken recluse, the blue lotus recluse, the white lotus recluse, the exquisite recluse.

(Four additional individuals: The unshakable shaman, the lotus-shaman, the white-lotus shaman, the shaman that is the sweet flowering of shamanship. )

“Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā sammadakkhātā;

朋友！正是这样，那知者、见者、阿拉汉、正自觉者的世尊，已正确地阐释了这些四法。

These fourfold doctrines, friends, have been perfectly set forth by the Exalted One who knows, who sees.

(These then, friends, are those four-part Dhammas consummately taught by the Bhagava, that Consummately-Awakened-One, an Arahant who knows and sees. )

tattha sabbeheva saṅgāyitabbaṃ…pe… atthāya hitāya sukhāya devamanussānaṃ.

在这里，我们全体应当共同合诵，不应争论……为了众生的利益和安乐，为了对世间的慈悯，为了天与人的福祉、利益和安乐。

Hereon there should be a chanting by all in concord, not a wrangling, that thus this holy life may persist and be long maintained. That may be for the welfare and happiness of many folk, for compassion on the world, for the good, the welfare, the happiness of devas and of men.

(In this situation, let us all gather to gether as one, undivided, so that this Best of Lives will stay on track and stand for a long time as a benefit to the many, as a pleasure for the many, out of compassion for the world, for the benefit and pleasure of gods and man. )

Paṭhamabhāṇavāro niṭṭhito.

初次合诵结束

卍　　　　卍　　　　卍

第二诵品 Dutiyabhāṇavāro [20~37]

✩ 开示五法 Pañcakaṃ (Fives) [20~27]

﹝第二十卷 ➲﹞ 315. “Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena pañca dhammā sammadakkhātā.

朋友！确实，那知者、见者、阿拉汉、正自觉者的世尊，已正确地阐释了这些五法。

There are Fivefold Doctrines, friends, which have been perfectly declared by the Exalted One, who knows, who sees, Arahant, Buddha supreme.

(There are, friends, five-part Dhammas consummately taught by the Bhagava, that Consummately-Awakened-One, an Arahant who knows and sees. )

Tattha sabbeheva saṅgāyitabbaṃ…pe… atthāya hitāya sukhāya devamanussānaṃ.

在这里，我们全体应当共同合诵，不应争论……为了众生的利益和安乐，为了对世间的慈悯，为了天与人的福祉、利益和安乐。

Hereon there should be a chanting by all in concord, not wrangling ... for the happiness of devas and men: —

(In this situation, let us all gather together as one, undivided, so that this Best of Lives will stay on track and stand for a long time as a benefit to the many, as a pleasure for the many, out of compassion for the world, for the benefit and pleasure of gods and man. )

Katame pañca?

是哪五法呢？

Which they?

(What are these fives? )

1. 五蕴 Pañcakkhandhā (MN 109, 85-90) [20]

Rūpakkhandho vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho.

⑴ 色蕴、⑵ 受蕴、⑶ 想蕴、⑷ 行蕴、⑸ 识蕴。

Five aggregates, to wit, of material qualities, feeling, perception, volitional complexes, consciousness.

(The five piles: The materiality pile, the sense experience pile, the perception pile, the confounding pile, the consciousness pile. )

2. 五取蕴 Pañcupādānakkhandhā (MN 109, 85-90) [20]

Rūpupādānakkhandho [rūpūpādānakkhandho (sī. syā. kaṃ. pī.) evamitaresupi] vedanupādānakkhandho saññupādānakkhandho saṅkhārupādānakkhandho viññāṇupādānakkhandho.

⑴ 色取蕴、⑵ 受取蕴、⑶ 想取蕴、⑷ 行取蕴、⑸ 识取蕴。

Five aggregates [regarded as vehicles] of grasping, to wit, as above...

(Five piles of bindups: The bound-up-in-materiality pile, the bound-up-in-sense-experience pile, the bound-up-in-perception pile, the bound-up-in-confounding pile, the bound-up-in-consciousness pile. )

☆ 五妙欲 ➾ 色爱、声爱、香爱、味爱、触爱。

3. 五欲绳（五欲功德、五妙欲） Pañca kāmaguṇā (MN 122, 185-196) [20]

Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasañhitā rajanīyā,

➊ 眼所识知的色，是可喜的、可爱的、可意的、悦人的、引生欲欲的、令人染着的；

Five kinds of sensuous pleasures, to wit, the five kinds of sense-objects cognized severally through each sense as desirable, pleasant, agreable, charming and lovely, bound up with sensuous desires and exciting the passions.

(Five strings of pleasure: Eye-consciousness of shapes that are wished for, enjoyable, pleasing, appearing friendly, connected with desire and lust. )

sotaviññeyyā saddā…

➋ 耳所识知的声，是可喜的、可爱的、可意的、悦人的、引生欲欲的、令人染着的；

(Ear-consciousness of sounds that are wished for, enjoyable, pleasing, appearing friendly, connected with desire and lust. )

ghānaviññeyyā gandhā…

➌ 鼻所识知的香，是可喜的、可爱的、可意的、悦人的、引生欲欲的、令人染着的；

(Nose-consciousness of scents that are wished for, enjoyable, pleasing, appearing friendly, connected with desire and lust. )

jivhāviññeyyā rasā…

➍ 舌所识知的味，是可喜的、可爱的、可意的、悦人的、引生欲欲的、令人染着的；

(Tongue-consciousness of tastes that are wished for, enjoyable, pleasing, appearing friendly, connected with desire and lust. )

kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasañhitā rajanīyā.

➎ 身所识知的触，是可喜的、可爱的、可意的、悦人的、引生欲欲的、令人染着的。

(Body-consciousness of touches that are wished for, enjoyable, pleasing, appearing friendly, connected with desire and lust. )

4. 五趣 Pañca gatiyo (AN 9.68) [20]

nirayo, tiracchānayoni, pettivisayo, manussā, devā.

⑴ 地狱、⑵ 畜生道、⑶ 饿鬼道、⑷ 人、⑸ 天。

Five ways of destiny, to wit, purgatory, the animal kingdom,the realm of the 'departed' (Petas), mankind, the devas.

(Five destinations: Hell, the womb of an animal, the ghostly-garb, as man, as god. )

5. 五悭 Pañca macchariyāni (AN 9.69) [20]

āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, dhammamacchariyaṃ.

⑴ 对住处吝啬、⑵ 对家族吝啬、⑶ 对利得吝啬、⑷ 对容色(或赞誉)吝啬、⑸ 对法吝啬。

Five forms of meanness,to wit, in hospitality, in [monopolizing a ministering] family, in gains acquired, in beauty physical and moral, in [manopolizing learnt] truths.

(Five sorts of snobbery: Snobbery with regard to residence, snobbery with regard to birth, snobbery with regard to wealth and possessions, snobbery with regard to race or appearance, snobbery with regard to Dhamma. )

☆ 爱欲（想要欲爱） kāmacchanda、欲染（想要贪染） chanda-rāga、爱染（贪染欲爱） kāma-rāga ➾ ① 欲（欲爱） kāma、② 欲（想要） chanda、③ 贪（贪染） rāga、④ 贪爱（贪婪、贪求） abhijjhā。

6. 五盖 Pañca nīvaraṇāni (SN 45.178) [20]

kāmacchandanīvaraṇaṃ, byāpādanīvaraṇaṃ, thinamiddhanīvaraṇaṃ, uddhaccakukkuccanīvaraṇaṃ, vicikicchānīvaraṇaṃ.

⑴ 欲欲盖、⑵ 瞋恚盖、⑶ 惛沉睡眠盖、⑷ 掉举追悔盖、⑸ 疑惑盖。

Five hindrances, to wit, sensuality, ill-will, sloth and torpor, excitement and worry, doubt.

(Five obstructions: The obstruction that is wanting; the obstruction that is anger; the obstruction that is lazy-ways-and-inertia; the obstruction that is fear-and-trembling, the obstruction that is doubt. )

7. 五下分结（内结） Pañca orambhāgiyāni saññojanāni (SN 45.180) [20]

sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso, kāmacchando, byāpādo.

⑴ 有身见、⑵ 疑、⑶ 戒禁取、⑷ 欲欲、⑸ 瞋恚。

Five fetters as to lower worlds, to wit, error of permanent individual entity, doubt, wrong judgment as to rules and ritual, sensuality, malevolence.

(Five attachments to the lower rebirths: One-truth-view, vascillation, attachment to trust in ethics and rituals, pleasure-wishing, anger. )

8. 五上分结（外结） Pañca uddhambhāgiyāni saññojanāni (SN 45.181) [20]

rūparāgo, arūparāgo, māno, uddhaccaṃ, avijjā.

⑴ 色贪、⑵ 无色贪、⑶ 慢、⑷ 掉举、⑸ 无明。

Five fetters as to upper [worlds], to wit, lust after rebirth in Rūpa [worlds], lust after rebirth in Arūpa [worlds], conceit, excitement, ignorance.

(Five attachments to the higher rebirths: Lust for material things, lust for immaterial things, pride, fear, blindness. )

9. 五学处 Pañca sikkhāpadāni (PV 17.7, 444-449) [20]

pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, surāmerayamajjappamādaṭṭhānā veramaṇī.

① 远离杀生、② 远离不与取、③ 远离欲邪行（非梵行）、④ 远离妄语、⑤ 远离饮酒，导致放逸之物。

Five branches of moral training, to wit, abhorrence of murder, theft, inchastity, lying, and intemperance in drink.

(Five paths laid down for the seeker: Abstenance from assault on breathing beings, abstenance from taking what is not given, abstenance from sensual miscoduct, abstenance from deceitful speechifying, abstenance from drinking intoxicating drinks that engender carelessness. )

☆ 五不可能处 ➾ 漏尽比丘不可能 ➊ 故意杀生、➋ 以盗心不与而取、➌ 行淫欲法、➍ 故意说谎、➎ 像在家时那样储存受用欲乐。

10. 五不能处 Pañca abhabbaṭṭhānāni (DN 29, 164-197) [21]

﹝第二十一卷 ➲﹞ 316. Abhabbo, āvuso, khīṇāsavo bhikkhu sañcicca pāṇaṃ jīvitā voropetuṃ.

⑴ 朋友！漏尽比丘，不可能故意夺取众生生命；

Five impossibles, to wit, for an Arahant intentionally to take life,

(Five situations that cannot happen: It cannot happen, friends, that in a beggar, one who has left behind the asavas, there is intentional deprivation of the life of a breating being. )

Abhabbo khīṇāsavo bhikkhu adinnaṃ theyyasaṅkhātaṃ ādiyituṃ [ādātuṃ (syā. kaṃ. pī.)].

⑵ 漏尽比丘，不可能以盗窃的方式拿走未给与之物；
or to take what is not given, so as to amount to theft,

(It cannot happen, friends, that in a beggar, one who has left behind the asavas, there is taking what has not been given in such a way as to constitute theft. )

Abhabbo khīṇāsavo bhikkhu methunaṃ dhammaṃ paṭisevituṃ.

⑶ 漏尽比丘，不可能行淫欲法；
or to commit sexual offences,

(It cannot happen, friends, that in a beggar, one who has left behind the asavas, there could be indulgence in sucha thing as sexual intercourse. )

Abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṃ.

⑷ 漏尽比丘，不可能故意说妄语；
or to lie deliberately,

(It cannot happen, friends, that in a beggar, one who has left behind the asavas, there is deliberate false speech. )

Abhabbo khīṇāsavo bhikkhu sannidhikārakaṃ kāme paribhuñjituṃ, seyyathāpi pubbe āgārikabhūto.

⑸ 漏尽比丘，不可能像以前在家时那样，储存受用欲乐。

or to spend stored up treasures in worldly enjoyments, as in the days before he left the world.

(It cannot happen, friends, that in a beggar, one who has left behind the asavas, there is the storing-up of desirable eatables suchas was done in the prior life as a layman. )

11. 五损失 Pañca byasanāni (AN 5.130) [21]

ñātibyasanaṃ, bhogabyasanaṃ, rogabyasanaṃ, sīlabyasanaṃ, diṭṭhibyasanaṃ.

⑴ 亲属损失、⑵ 财富损失、⑶ 疾病损失、⑷ 戒损失、⑸ 见损失。

Five kinds of losses, to wit, of kinsfolk, of wealth, disease, loss of character, loss of sound opinions.

(Five distortions: Distortion caused by kinfolk, distortion caused by wealth, distortion caused by disease, distortion caused by values, distortion caused by view. )

Nāvuso, sattā ñātibyasanahetu vā bhogabyasanahetu vā rogabyasanahetu vā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.

朋友！众生不会因为亲属损失、财富损失、或疾病损失，在身坏命终之后，投生到苦界、恶趣、堕处、地狱；

No being, friends, because of any of the first three kinds of loss, is after death and bodily dissolution reborn to disaster, to evil destiny, to downfall, to purgatory.

(It is not because of distortion caused by kinfolk, distortion caused by wealth or distortion caused by disease, friends, that beings upon the break-up of the body after death rise up reborn suffering in the pits, punished in Niraya; )

Sīlabyasanahetu vā, āvuso, sattā diṭṭhibyasanahetu vā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.

朋友！众生会因为戒损失、或见损失，在身坏命终之后，投生到苦界、恶趣、堕处、地狱。

But this happens because of the last two kinds of loss.

(it is because of distortion caused by values and distortion caused by view, friends that beings upon the breakup of the body after death rise up reborn suffering in the pits, punished in Niraya.)

12. 五圆足 Pañca sampadā (AN 5.130) [21]

ñātisampadā, bhogasampadā, ārogyasampadā, sīlasampadā, diṭṭhisampadā.

➊ 亲属圆满、➋ 财富圆满、➌ 健康圆满、➍ 戒圆满、➎ 见圆满。

Five kinds of prosperity, to wit, in kinsfolk, wealth, health, virtue, and sound opinion.

(Five smooth paths: The smooth path caused by kinfolk, the smooth path caused by wealth, the smooth path caused by health, the smooth path caused by values, the smooth path caused by view.)

Nāvuso, sattā ñātisampadāhetu vā bhogasampadāhetu vā ārogyasampadāhetu vā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.

朋友！众生不会因为亲属圆满、财富圆满、或健康圆满，在身坏命终之后，投生到善趣、天界；

No being, friends, because of any of the first three kinds, is after death and dissolution reborn to a happy destiny in a bright world.

(It is not because of the smooth path caused by kinfolk, the smooth path caused by wealth or the smooth path caused by health, friends, that beings upon the break-up of the body after death rise up reborn in happyness, in heavenly states; )

Sīlasampadāhetu vā, āvuso, sattā diṭṭhisampadāhetu vā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.

朋友！众生会因为戒圆满、或见圆满，在身坏命终之后，投生到善趣、天界。

But this happens because of success in virtue and in winning sound opinions.

(it is because of the smooth path caused by values and the smooth path caused by view, friends that beings upon the breakup of the body after death rise up reborn in happyness, in heavenly states. )

☆ 犯戒的五种过患 ➾ ➊ 损失财富、➋ 坏名声远扬、➌ 在众人中羞愧恐惧、➍ 临终时神志迷乱、➎ 来生遭遇不幸。

13. 破戒、犯戒五过患 Pañca ādīnavā dussīlassa sīlavipattiyā (AN 5.213) [21]

Idhāvuso, dussīlo sīlavipanno pamādādhikaraṇaṃ mahatiṃ bhogajāniṃ nigacchati, ayaṃ paṭhamo ādīnavo dussīlassa sīlavipattiyā.

⑴ 朋友们！毁坏戒律、违犯戒律的人，因为放逸会导致财富大量损失，这是毁坏戒律、违犯戒律者的第一种过患；

Five disasters to the immoral by lapse from virtuous habits. Herein, friends, an immoral person, having lapsed in virtuous habits, incurs, through want of industry, great loss of wealth. (Five dangers from the lapse in values of those of bad values. Here friends, a danger from the lapse in values of those of bad values is great loss of wealth through careless behavior. This is the first danger from the lapse in values of those of bad values. )

Puna caparaṃ, āvuso, dussīlassa sīlavipannassa pāpako kittisaddo abbhuggacchati, ayaṃ dutiyo ādīnavo dussīlassa sīlavipattiyā.

⑵ 再者，朋友们！毁坏戒律、违犯戒律的人，坏名声会传播开来，这是毁坏戒律、违犯戒律者的第二种过患；

Secondly, an evil reputation as to his moral lapse spreads abroad. (Additionally, friends, and deeper than that, a danger from the lapse in values of those of bad values is the spreading abroad of a bad reputation. This is the second danger from the lapse in values of those of bad values. )

Puna caparaṃ, āvuso, dussīlo sīlavipanno yaññadeva parisaṃ upasaṅkamati yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ, avisārado upasaṅkamati maṅkubhūto, ayaṃ tatiyo ādīnavo dussīlassa sīlavipattiyā.

⑶ 再者，朋友们！毁坏戒律、违犯戒律的人，无论接近任何大众群体，无论是刹帝利众、婆罗门众、居士众，还是沙门众，都会缺乏自信、困窘不安地走近，这是毁坏戒律、违犯戒律者的第三种过患；

Thirdly, whatever assembly he attends, whether of nobles, brahmins, householders, members of a religious order, he comes in diffident and disturbed. (Additionally, friends, and deeper than that, a danger from the lapse in values of those of bad values is that coming upon a group of people, whether it's a group of royalty or a group of brahmins or a group of householders or a group of shamen one does so without confidence and in confusion. This is the third danger from the lapse in values of those of bad values. )

Puna caparaṃ, āvuso, dussīlo sīlavipanno sammūḷho kālaṃ karoti, ayaṃ catuttho ādīnavo dussīlassa sīlavipattiyā.

⑷ 再者，朋友们！毁坏戒律、违犯戒律的人，在迷乱中死去，这是毁坏戒律、违犯戒律者的第四种过患；

Fourthly, he dies baffled and without assurance. (Additionally, friends, and deeper than that, a danger from the lapse in values of those of bad values is reaching the end of one's time bewildered. This is the fourth danger from the lapse in values of those of bad values. )

Puna caparaṃ, āvuso, dussīlo sīlavipanno kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, ayaṃ pañcamo ādīnavo dussīlassa sīlavipattiyā.

⑸ 再者，朋友们！毁坏戒律、违犯戒律的人，身体败坏、命终之后，会投生到恶趣、苦界、险难处、地狱中，这是毁坏戒律、违犯戒律者的第五种过患。

Fifthly, on the dissolution of the body after death, he is reborn into an unhappy state, an evil destiny, a downfall, a purgatory. (Additionally, friends, and deeper than that, a danger from the lapse in values of those of bad values is that upon the breakup of the body after death one rises up reborn suffering in the pits, punished in Niraya. This is the fifth danger from the lapse in values of those of bad values. )

☆ 持戒的五种功德 ➾ ➊ 获得巨大财富、➋ 好名声远扬、➌ 在众人中无所畏惧、➍ 临终时保持不迷乱、➎ 来生获得幸福。

14. 持戒、具戒五功德 Pañca ānisaṃsā sīlavato sīlasampadāya (AN 5.213) [21]

Idhāvuso, sīlavā sīlasampanno appamādādhikaraṇaṃ mahantaṃ bhogakkhandhaṃ adhigacchati, ayaṃ paṭhamo ānisaṃso sīlavato sīlasampadāya.

⑴ 朋友们！持守戒律、具足戒行的人，因为不放逸，能获得巨大的财富积累，这是持守戒律、具足戒行者的第一种功德；

Five advantages to the moral man through his success in virtuous conduct. Herein, friends, in the first place, he acquires through industry great wealth. (Five benefits in the maintenance of values of those endowed with values: Here friends, a benefit in the maintenance of values of those endowed with values is accumulation of great wealth through industriousness. This is the first benefit in the maintenance of values of those endowed with values. )

Puna caparaṃ, āvuso, sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchati, ayaṃ dutiyo ānisaṃso sīlavato sīlasampadāya.

⑵ 再者，朋友们！持守戒律、具足戒行的人，美好的名声会传播开来，这是持守戒律、具足戒行者的第二种功德；

Secondly, good reports of him spread abroad. (Additionally, friends, and deeper than that, a benefit in the maintenance of values of those endowed with values is the spreading abroad of a good reputation. This is the second benefit in the maintenance of values of those endowed with values. )

Puna caparaṃ, āvuso, sīlavā sīlasampanno yaññadeva parisaṃ upasaṅkamati yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ, visārado upasaṅkamati amaṅkubhūto, ayaṃ tatiyo ānisaṃso sīlavato sīlasampadāya.

⑶ 再者，朋友们！持守戒律、具足戒行的人，无论接近任何大众群体，无论是刹帝利众、婆罗门众、居士众，还是沙门众，都会充满自信、毫不困窘地走近，这是持守戒律、具足戒行者的第三种功德；

Thirdly, whatever assembly he attends, whether of nobles, brahmins, householders, or members of a religious order, he enters confident and undisturbed. (Additionally, friends, and deeper than that, a benefit in the maintenance of values of those endowed with values is that coming upon a group of people, whether it's a group of royalty or a group of brahmins, or a group of householders or a group of shamen one does so confidently and without confusion. This is the third benefit in the maintenance of values of those endowed with values. )

Puna caparaṃ, āvuso, sīlavā sīlasampanno asammūḷho kālaṃ karoti, ayaṃ catuttho ānisaṃso sīlavato sīlasampadāya.

⑷ 再者，朋友们！持守戒律、具足戒行的人，在不迷乱的状态下死去，这是持守戒律、具足戒行者的第四种功德；

Fourthly, he dies with lucid and assured mind. (Additionally, friends, and deeper than that, a benefit in the maintenance of values of those endowed with values is reaching the end of one's time without bewilderment. This is the fourth benefit in the maintenance of value of those endowed with values. )

Puna caparaṃ, āvuso, sīlavā sīlasampanno kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati, ayaṃ pañcamo ānisaṃso sīlavato sīlasampadāya.

⑸ 再者，朋友们！持守戒律、具足戒行的人，身体败坏、命终之后，会投生到善趣、天界中，这是持守戒律、具足戒行者的第五种功德。

Fifthly, he is reborn to a happy destiny in a bright world. (Addāonally, friends, and deeper than that, a benefit in the maintenance of values of those endowed with values is that upon the breakup of the body after death one rises reborn in happyness, in a heavenly state. )

☆ 劝谏他人的五种方法 ➾ ➊ 在恰当的时候说、➋ 说真实的话、➌ 说柔和的话、➍ 说有益的话、➎ 怀着慈心说。

15. 谏诲五法 pañca dhamme codetabbo (AN 5.167) [21]

Codakena, āvuso, bhikkhunā paraṃ codetukāmena pañca dhamme ajjhattaṃ upaṭṭhapetvā paro codetabbo.

朋友们！想要劝谏他人的比丘，应当在内心确立五种法之后，才可以去劝谏他人：

Five points, friends, should be present inwardly to a brother who is desirous of chiding another. (In correcting, friends, a beggar should keep in mind five things when he desires to correct another: )

Kālena vakkhāmi no akālena,

⑴ ‘我会在恰当的时候说，不在不恰当的时候说。’

'I will speak at a timely moment, not at an untimely moment. (Let me speak in a timely way, not in a way that is not timely; )

bhūtena vakkhāmi no abhūtena,

⑵ ‘我会说真实的话，不说不真实的话。’

I will utter what is true, not what is fictitious, (Let me speak with verasity, not without verasity; )

saṇhena vakkhāmi no pharusena,

⑶ ‘我会说柔和的话，不说粗暴的话。’

I will speak mildly, not roughly. (Let me speak gently, not harshly; )

atthasaṃhitena vakkhāmi no anatthasaṃhitena,

⑷ ‘我会说有益的话，不说无益的话。’

I will speak from a desire for his good, not for his hurt. (Let me speak about what is profitable, not what is not profitable; )

mettacittena [mettācittena (katthaci)] vakkhāmi no dosantarenāti.

⑸ ‘我会怀着慈爱的心说，不怀着内在的嗔恨说。’

I will speak with love in my heart, not enmity.' (Let me speak with friendlyness in my heart not with an angry attitude; )

Codakena, āvuso, bhikkhunā paraṃ codetukāmena ime pañca dhamme ajjhattaṃ upaṭṭhapetvā paro codetabbo.

朋友们！想要劝谏他人的比丘，应当在内心确立这五种法之后，才可以去劝谏他人。

(In correcting, friends, these are the five things a beggar should keep in mind when he desires to correct another. )

☆ 五种精勤的要素 ➾ ➊ 有清净的信心、➋ 少疾病烦恼、➌ 不谄媚欺诳、➍ 勤奋精进、➎ 具备观察生灭的智慧。

16. 五精勤分──五种精勤条件 Pañca padhāniyaṅgāni (AN 5.135) [22]

﹝第二十二卷 ➲﹞ 317. Idhāvuso, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṃ – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato, lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.

➊ 朋友们！在此，有比丘具足信心，相信如来的觉悟，即：‘这位世尊确实是① 阿罗汉——值得供养者、② 正等正觉者——完全觉悟者、③ 明行具足者、④ 善逝者、⑤ 世间解者、⑥ 无上士、⑦ 可调化丈夫的调御者、⑧ 天人导师、⑨ 佛陀、⑩ 世尊。’；

Five factors in spiritual wrestling. Herein, friends, a brother has confidence, believing in the Tathāgata's enlightenment: — 'Thus is the Exalted One: he is Arahant fully awakened, wisdom he has, and righteousness; he is the Well-Farer; he has knowledge of the worlds; he is the supreme driver of men willing to be tamed; the teacher of devas and men; the Awakened and Exalted One'— (Five dimensions of striving: Here, friends, a beggar has faith, believing in the awakening of the Tathagata: Thus is the Bhagava, Arahant, Consummately-Self-Awakened, perfected in vision and conduct, The Wellcome One, World-Knower, unsurpassable Dhamma-coach for man, teacher of gods and men, A Buddha, The Lucky Man. )

Appābādho hoti appātaṅko, samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya.

➋ 他少病、少恼，具有消化功能均衡的消化能力，不过冷、不过热，适中，能够堪任精进修行；
he is in good health, exempt from suffering, endowed with a smoothly assimilating digstion, neither overheated nor too chilly, but medium, suited for exertion. (He has few oppressions, few upsets, is possessed of smoothly assimilating digestion, neither too cool nor too hot, but in between, of a sort for making effort. )

Asaṭho hoti amāyāvī, yathābhūtaṃ attānaṃ āvikattā satthari vā viññūsu vā sabrahmacārīsu.

➌ 他不奸诈、不虚伪，在导师、或有智慧的同梵行者面前，能如实地展现自己；

He is not deceitful nor crafty, honestly making known himself for what he is to the Teacher, or to wise persons among his fellow-disciples. (He has no dishonesty, is undeceiving about himself, is no boaster to his Teacher or to the wise among his fellow Brahma-farers. )

Āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.

➍ 他保持着发起的精进力而住：为了断除不善法、为了获得善法，他有毅力、勇猛精进，在善法上不放弃责任；

He maintains a flow of energy in eliminating wrong states of mind and evoking good states, vigorous, strongly reaching out, not shirking toil with respect to good states of mind. (He lives with roused energy, letting go of unskillful things, taking up skillful things, steadfast, of steady exertion, not putting down the undertaking of skillful things. )

Paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā.

➎ 他具足智慧，拥有了达至（诸法）生起与息灭的智慧，即圣者的、抉择性的、能正确地导向苦彻底灭尽的智慧。

He has insight, being endowed with understanding which goes to the rise and cessation of all things. Ariyan, penetrating, going to the perfect destruction of ill. (He has wisdom, he is wise to what leads to rise and fall, being possessed of that aristocratic penetration that leads to consummate destruction of Pain. )

17. 五净居 Pañca suddhāvāsā (MN 41, 439-443) [23]

﹝第二十三卷 ➲﹞ 318. avihā, atappā, sudassā, sudassī, akaniṭṭhā.

⑴ 无烦天 (Avihā)、⑵ 无热天 (Atappā) ⑶ 善见天 (Sudassā)、⑷ 善现天 (Sudassī)、⑸ 色究竟天 (Akaniṭṭha)。

Five Pure Abodes, to wit, the heavens called Avihā, Atappā, Sudassā, Sudassī, Akaniṭṭha. (Five pure habitations: Without-violence, without torment, being pure, among the pure, without youngsters. )

18. 五不还 Pañca anāgāmino (SN 48.17, 487) [23]

antarāparinibbāyī, upahaccaparinibbāyī, asaṅkhāraparinibbāyī, sasaṅkhāraparinibbāyī, uddhaṃsotoakaniṭṭhagāmī.

⑴ 中般涅槃者 (antarāparinibbāyī)、⑵ 生般涅槃者 (upahaccaparinibbāyī)、⑶ 无行般涅槃者 (asaṅkhāraparinibbāyī)、⑷ 有行般涅槃者 (sasaṅkhāraparinibbāyī)、⑸ 上流至色究竟天者 (uddhaṃsoto akaniṭṭhagāmī)。

Five classes of persons become Never-returners: — one who passes away before middle age in that world in which he has been reborn, one who so passes after middle age, one who so passes without much toil, with ease, one who so passes with toil and difficulty, one who striving 'upstream' is reborn in the Akaniṭṭha world. (Five Non-Returners: Midway-All-round-unbound, reduced-all-round-unbound, no-confounding-all-round-unbounding, with-confounding-all-round-unbounding, the up-stream-to-the-Akanittha-goer. )

☆ 五种心的荒芜（五种心的障碍） ➾ ➊ 对佛陀有疑、➋ 对法有疑、➌ 对僧伽有疑、➍ 对学处（戒律）有疑、➎ 对同修道友有嗔恨。

19. 五心荒芜 Pañca cetokhilā (AN 5.205) [24]

﹝第二十四卷 ➲﹞ 319. Idhāvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati.

➊ 朋友们！在此，有比丘对导师（佛陀）怀疑、犹豫，不信解、不清净信。

Five spiritual barrennesses. Herein, friends, a brother doubts, is perplexed about the Master, comes to no definite choice, is not satisfied. (Five mental sticking points: Here, friends, a bhikkhu has perplexity, doubt and vascillation about the Teacher and can neither make up his mind or find tranquillity. )

Yo so, āvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṃ paṭhamo cetokhilo.

朋友们！凡是对导师（佛陀）怀疑、犹豫，不信解、不清净信的比丘，他的心就不会倾向于热忱、致力于（修行）、持续努力、精勤奋斗。心不倾向于热忱、致力于（修行）、持续努力、精勤奋斗，这就是第一种心的荒芜。

He being thus, his mind does (mo: sic? does not) incline (lit. bend) towards ardour, devotion, perserverance, exertion: — this is the first barrenness. (This perplexity, doubt and vascillation concerning the Teacher this inability to make up his mind or find tranquillity being the case, friends, a beggar's heart is disinclined towards struggle, devotion, stick-to-it-ivness, making effort. This disinclination of the heart towards struggle, devotion, stick-to-it-iveness, and making effort is the first mental sticking point. )

Puna caparaṃ, āvuso, bhikkhu dhamme kaṅkhati vicikicchati…pe…

➋ 再者，朋友们！有比丘对法怀疑、犹豫…（省略）…他的心就不会倾向于热忱、致力于（修行）、持续努力、精勤奋斗。心不倾向于热忱、致力于（修行）、持续努力、精勤奋斗，这就是第二种心的荒芜。

When he doubts, is perplexed about the Doctrine, (Again, additionally friends, a bhikkhu has perplexity, doubt and vascillation about the Dhamma and can neither make up his mind or find tranquillity. This perplexity, doubt and vascillation concerning the Dhamma this inability to make up his mind or find tranquillity being the case, friends, a beggar's heart is disinclined towards struggle, devotion, stick-to-it-ivness, making effort. This disinclination of the heart towards struggle, devotion, stick-to-it-iveness, and making effort is the second mental sticking point. )

saṅghe kaṅkhati vicikicchati…

➌ 再者，朋友们！有比丘对僧伽怀疑、犹豫…（省略）…他的心就不会倾向于热忱、致力于（修行）、持续努力、精勤奋斗。心不倾向于热忱、致力于（修行）、持续努力、精勤奋斗，这就是第三种心的荒芜。

(Again, additionally friends, a bhikkhu has perplexity, doubt and vascillation about the Sangha and can neither make up his mind or find tranquillity. This perplexity, doubt and vascillation concerning the Sangha this inability to make up his mind or find tranquillity being the case, friends, a beggar's heart is disinclined towards struggle, devotion, stick-to-it-ivness, making effort. This disinclination of the heart towards struggle, devotion, stick-to-it-iveness, and making effort is the third mental sticking point. )

sikkhāya kaṅkhati vicikicchati…

➍ 再者，朋友们！有比丘对学处（戒律）怀疑、犹豫…（省略）…他的心就不会倾向于热忱、致力于（修行）、持续努力、精勤奋斗。心不倾向于热忱、致力于（修行）、持续努力、精勤奋斗，这就是第四种心的荒芜。

the Order, the Training, these are, in order, the second, third and fourth barrennesses. (Again, additionally friends, a bhikkhu has perplexity, doubt and vascillation about the way to seek and can neither make up his mind or find tranquillity. This perplexity, doubt and vascillation concerning the way to seek this inability to make up his mind or find tranquillity being the case, friends, a beggar's heart is disinclined towards struggle, devotion, stick-to-it-ivness, making effort. This disinclination of the heart towards struggle, devotion, stick-to-it-iveness, and making effort is the fourth mental sticking point. )

sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto.

➎ 再者，朋友们！有比丘对同梵行者（同修道友）感到愤怒、不悦、内心受创、生起顽固（或执着）。

When he is offended with his fellow-disciples, vexed, agitated, sterile towards them, he being thus, his mind does not incline towards ardour, etc. (Again, additionally friends, a bhikkhu has anger and displeasure with regard to his fellow Brahma-farers, afflicted at heart, he is stuck. )

Yo so, āvuso, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṃ pañcamo cetokhilo.

朋友们！凡是对同梵行者感到愤怒、不悦、内心受创、生起顽固（或执着）的比丘，他的心就不会倾向于热忱、致力于（修行）、持续努力、精勤奋斗。心不倾向于热忱、致力于（修行）、持续努力、精勤奋斗，这就是第五种心的荒芜。

(This anger and displeasure with regard to his fellow Brahma-farers, this affliction of heart, this being stuck being the case, friends, a beggar's heart is disinclined towards struggle, devotion, stick-to-it-ivness, making effort. This disinclination of the heart towards struggle, devotion, stick-to-it-iveness, and making effort is the fifth mental sticking point. )

☆ 五种心的束缚 ➾ ➊ 未脱离对欲乐的贪爱、➋ 未脱离对身体的贪爱、➌ 未脱离对色（物质）的贪爱、➍ 未脱离对食物、躺卧、接触、睡眠之乐的享受、➎ 未脱离（投生天界的）祈愿。

20. 五心缚 Pañca cetasovinibandhā (AN 5.206) [25]

﹝第二十五卷 ➲﹞ 320. Idhāvuso, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho.

➊ 朋友们！在此，有比丘对于欲乐（kāma）尚未离贪 (avītarāgo)、尚未去除欲求 (avigatacchando)、尚未去除爱恋 (avigatapemo)、尚未去除渴求 (avigatapipāso)、尚未去除热恼 (avigatapariḷāho)、尚未去除渴爱 (avigatataṇho)。

Five bondages of the mind. Herein, brethren, when a brother has not got rid of the passion for sense-desires, of desire, fondness, thirst, fever, craving for them, (Five mental rebindings: Here, friends, a beggar has, with regard to the carnal pleasures, not foregone lust, not foregone wanting, not foregone affection, not foregone thirst, not foregone the hysteria, not foregone the hunger. )

Yo so, āvuso, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya.

朋友们！凡是对于欲乐尚未离贪、尚未去除欲求、尚未去除爱恋、尚未去除渴求、尚未去除热恼、尚未去除渴爱的比丘，他的心就不会倾向于热忱、致力于（修行）、持续努力、精勤奋斗。

he being thus, his mind does not incline towards ardour, devotion, perseverance, exertion. (This not having foregone lust, not having foregone wanting, not having foregone affection, not having foregone thirst, not having foregone the hysteria, not having foregone the hunger with regard to carnal pleasures being the case, friends, a beggar's heart is disinclined towards struggle, devotion, stick-to-it-ivness, making effort. )

Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. Ayaṃ paṭhamo cetaso vinibandho.

他的心不倾向于热忱、致力于（修行）、持续努力、精勤奋斗。这就是第一种心的束缚。

(This disinclination of the heart towards struggle, devotion, stick-to-it-iveness, and making effort is the first mental rebinding. )

Puna caparaṃ, āvuso, bhikkhu kāye avītarāgo hoti…pe…

➋ 再者，朋友们！有比丘对于身体 (kāya) 尚未离贪…（省略）…他的心就不会倾向于热忱、致力于（修行）、持续努力、精勤奋斗。他的心不倾向于热忱、致力于（修行）、持续努力、精勤奋斗，这就是第二种心的束缚。

In the same way, when a brother has not got rid of the passion, desire, fondness, thirst, fever, craving for his own person, (And additionally, friends, a beggar has, with regard to body not foregone lust, not foregone wanting, not foregone affection, not foregone thirst, not foregone the hysteria, not foregone the hunger. This not having foregone lust, not having foregone wanting, not having foregone affection, not having foregone thirst, not having foregone the hysteria, not having foregone the hunger with regard to body being the case, friends, a beggar's heart is disinclined towards struggle, devotion, stick-to-it-ivness, making effort. This disinclination of the heart towards struggle, devotion, stick-to-it-iveness, and making effort is the second mental rebinding. )

rūpe avītarāgo hoti…pe…

➌ 再者，朋友们！有比丘对于色（物质形态, rūpa）尚未离贪…（省略）…他的心就不会倾向于热忱、致力于（修行）、持续努力、精勤奋斗。他的心不倾向于热忱、致力于（修行）、持续努力、精勤奋斗，这就是第三种心的束缚。

or again for external objects, he being thus, his mind does not incline towards ardour, devotion, perseverance, exertion. (And additionally, friends, a beggar has, with regard to materiality not foregone lust, not foregone wanting, not foregone affection, not foregone thirst, not foregone the hysteria, not foregone the hunger. This not having foregone lust, not having foregone wanting, not having foregone affection, not having foregone thirst, not having foregone the hysteria, not having foregone the hunger with regard to materiality being the case, friends, a beggar's heart is disinclined towards struggle, devotion, stick-to-it-ivness, making effort. This disinclination of the heart towards struggle, devotion, stick-to-it-iveness, and making effort is the third mental rebinding. )

puna caparaṃ, āvuso, bhikkhu yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati…pe…

➍ 再者，朋友们！有比丘吃饱了肚子（食足所欲），然后致力于享受躺卧之乐、倚靠之乐、睡眠之乐而住…（省略）…他的心就不会倾向于热忱、致力于（修行）、持续努力、精勤奋斗。他的心不倾向于热忱、致力于（修行）、持续努力、精勤奋斗，这就是第四种心的束缚。

Fourthly, if a brother have eaten as much as his stomach can hold, and then abides given over to the ease of repose, of turning from this side to that, of sloth . . . (And, additionally friends, a beggar, having filled his belly with as much food as he likes applies himself to habit of enjoying thepleasure of the bed, the pleasure of touch, the pleasure of torpor. This filling his belly with as much food as he likes and applying himself to the habit of enjoying the pleasure of the bed, the pleasure of touch, the pleasure of torpor being the case, friends, a beggar's heart is disinclined towards struggle, devotion, stick-to-it-ivness, making effort. This disinclination of the heart towards struggle, devotion, stick-to-it-iveness, and making effort is the fourth mental rebinding. )

puna caparaṃ, āvuso, bhikkhu aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati – ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti.

➎ 再者，朋友们！有比丘向往某一类天神，而修行梵行，（心想：）‘我通过这样的戒律、或禁行、或苦行、或梵行，将成为天神或某一类天神！’

and, fifthly, if a brother have adopted the religious life with the aspiration of belonging to some one or other of the deva-groups, thinking: — 'By these rules or by these rites or by these austerities or by this religious life I shall become a greater, or a lesser deva; (And, additionally friends, a beggar walks this Brahma-Faring intent on some group of gods thinking: "In this way, by this practice and by this ethical conduct and by these self-sacrifices, by this Brahma-Faring I will become a god or one in the company of these gods." )

Yo so, āvuso, bhikkhu aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati – ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya.

朋友们！凡是向往某一类天神而修行梵行，（心想：）‘我通过这样的戒律、或禁行、或苦行、或梵行，将成为天神或某一类天神！’的比丘，他的心就不会倾向于热忱、致力于（修行）、持续努力、精勤奋斗。

he being thus, his mind does not incline towards ardour, devotion, perseverance, exertion. (This waling this Brahma-Faring intent on some group of gods thinking: "in this way, by this practice and by this ethical conduct and by these self-sacrifices, by this Brahma-Faring I will become a god or one in the company of these gods," being the case, friends, a beggar's heart is disinclined towards struggle, devotion, stick-to-it-iveness, making effort. )

Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. Ayaṃ pañcamo cetaso vinibandho.

他的心不倾向于热忱、致力于（修行）、持续努力、精勤奋斗。这就是第五种心的束缚。

(This disinclination of the heart towards struggle, devotion, stick-to-it-iveness, and making effort is the fifth mental rebinding. )

21. 五（感官）根 Pañcindriyāni (MN 43, 449-459) [25]

cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ.

➊ 眼根 (cakkhundriya)、➋ 耳根 (sotindriya)、➌ 鼻根 (ghānindriya)、➍ 舌根 (jivhindriya)、➎ 身根 (kāyindriya)。

Five faculties, to wit, those of the five senses. (Five Forces: The force of the eye, the force of the ear, the force of the nose, the force of the tongue, the force of the body. )

22. 复五（感受）根 Aparānipi pañcindriyāni (SN 36.22, 270) [25]

sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ.

➊ 乐根 (sukhindriya)、➋ 苦根 (dukkhindriya)、➌ 喜根 (somanassindriya)、➍ 忧根 (domanassindriya)、➎ 舍根 (upekkhindriya)。

Other five faculties, to wit,that of pleasure, of pain, joy, grief, indifference. (Another five forces: The force of pleasure, the force of pain, the force of mental ease, the force of mental pain, the force of detachment. )

☆ 有学五力（如来五力）pañca-sekha-bala (AN 5.11-12) ➾ ➊ 信力 (saddhā-bala)、➋ 惭力 (hirī-bala)、➌ 愧力 (ottappa-bala)、➍ 精进力 (viriya-bala)、➎ 慧力 (paññā-bala)。

23. 复五（道品）根 Aparānipi pañcindriyāni (SN 48.9, 479) [25]

saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ.”

➊ 信根 (saddhindriya)、➋ 精进根 (vīriyindriya)、➌ 念根 (satindriya)、➍ 定根 (samādhindriya)、➎ 慧根 (paññindriya)。”

Other five faculties, to wit,that of faith, energy, mindfulness, concentration, insight. (Another five forces: The force of faith, the force of energy, force of mind, the force of getting high, the force of wisdom. )

☆ 五种出离界 ➾ ➊ 出离欲爱、➋ 出离嗔恚、➌ 出离伤害、➍ 出离色想（对物质形态的执着）、➎ 出离身想（对自身的执着）。

24. 五出离界 Pañca nissaraṇiyā dhātuyo (AN 5.200) [26]

Pañca nissaraṇiyā [nissāraṇīyā (sī. syā. kaṃ. pī.) ṭīkā oloketabbā] dhātuyo.

﹝第二十六卷 ➲﹞ 321. Idhāvuso, bhikkhuno kāme manasikaroto kāmesu cittaṃ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.

⑴ 在此，朋友们！当比丘作意（关注）欲乐 (kāma) 时，他的心不跃入 (na pakkhandati) 欲乐，不喜乐 (na pasīdati)、不安住于 (na santiṭṭhati)、不沉溺于 (na vimuccati) 欲乐；

Five elements tending to deliverance. Herein, friends, when a brother is contemplating sensuous desires, his heart does not leap forward to them, nor rest complacent in them, does not choose them. (Five elements of escape: Here friends a beggar, mentally working on sensuality, does not gather-in, does not become comfortable with, does not take his stand on, does not unharness the sensuality in his heart, )

Nekkhammaṃ kho panassa manasikaroto nekkhamme cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati.

然而，当他作意（关注）出离 (nekkhamma) 时，他的心则跃入出离，喜乐、安住于、并专注于 (vimuccati) 出离；

But when he is contemplating renunciation of them, his heart leaps forward, rests complacent in it, chooses it. (mentally working on giving-up, gathers-in, becomes comfortable with, takes his stand on, unharnesses the giving-up in his heart, )

Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ visaṃyuttaṃ kāmehi.

他的那个心，是善行的 (sugataṃ)、善培育的 (subhāvitaṃ)、善奋起的 (suvuṭṭhitaṃ)、善解脱的 (suvimuttaṃ)、已脱离 (visaṃyuttaṃ) 欲乐的；

This frame of mind he gets well inhand, well developed, well lifted up, well freed and detached from sense desires. (and, getting such state of mind well developed, well established, well freed from sensuality, )

Ye ca kāmapaccayā uppajjanti āsavā vighātā pariḷāhā [vighātapariḷāhā (syā. kaṃ.)], mutto so tehi, na so taṃ vedanaṃ vedeti.

凡是由欲乐为缘而生起的诸漏 (āsavā)、恼害 (vighātā)、热恼 (pariḷāhā)，他已从那些解脱出来 (mutto so tehi)，他不再感受那种感受 (na so taṃ vedanaṃ vedeti)。

And those intoxicants, whose miseries, those fevers which arise in consequence of sense-desires, from all these he is freed, nor does he feel that sort of feeling. (so that, truly disconnected and free from those reverberations of sensuality that may reappear, the consuming passions of the no-goods destroyed, there is no experience of such sensations, )

Idamakkhātaṃ kāmānaṃ nissaraṇaṃ.

这被称为：‘从欲乐 (kāma) 出离！’

This is pronounced to be the first deliverance. (this is called the escape from sensuality. )

“Puna caparaṃ, āvuso, bhikkhuno byāpādaṃ manasikaroto byāpāde cittaṃ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.

⑵ 再者，朋友们！当比丘作意（关注）嗔恚 (byāpāda) 时，他的心不跃入嗔恚，不喜乐、不安住于、不沉溺于嗔恚；

Similarly for the other four elements, namely, from ill will, (Again additionally, friends a beggar, mentally working on anger, does not gather-in, does not become comfortable with, does not take his stand on, does not unharness the anger in his heart, )

Abyāpādaṃ kho panassa manasikaroto abyāpāde cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati.

然而，当他作意（关注）无嗔恚 (abyāpāda) 时，他的心则跃入无嗔恚，喜乐、安住于、并专注于无嗔恚；

(mentally working on non-anger, gathers-in, becomes comfortable with, takes his stand on, unharnesses the non-anger in his heart, )

Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ visaṃyuttaṃ byāpādena.

他的那个心，是善行的、善培育的、善奋起的、善解脱的、已脱离嗔恚的；

(and, getting such state of mind well developed, well established, well freed from anger, )

Ye ca byāpādapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṃ vedanaṃ vedeti.

凡是由嗔恚为缘而生起的诸漏、恼害、热恼，他已从那些解脱出来，他不再感受那种感受。

(so that, truly disconnected and free from those reverberations of anger that may reappear, the consuming passions of the no-goods destroyed, there is no experience of such sensations, )

Idamakkhātaṃ byāpādassa nissaraṇaṃ.

这被称为：‘从嗔恚 (byāpāda) 出离！’

(this is called the escape from anger. )

“Puna caparaṃ, āvuso, bhikkhuno vihesaṃ manasikaroto vihesāya cittaṃ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.

⑶ 再者，朋友们！当比丘作意（关注）恼害/伤害 (vihesa) 时，他的心不跃入恼害，不喜乐、不安住于、不沉溺于恼害；
cruelty, (Again additionally, friends a beggar, mentally working on cruelty, does not gather-in, does not become comfortable with, does not take his stand on, does not unharness the cruelty in his heart, )

Avihesaṃ kho panassa manasikaroto avihesāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati.

然而，当他作意（关注）无恼害/无伤害 (avihesa) 时，他的心则跃入无恼害，喜乐、安住于、并专注于无恼害；

(mentally working on non-cruelty, gathers-in, becomes comfortable with, takes his stand on, unharnesses the non-cruelty in his heart, )

Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ visaṃyuttaṃ vihesāya.

他的那个心，是善行的、善培育的、善奋起的、善解脱的、已脱离恼害的；

(and, getting such state of mind well developed, well established, well freed from cruelty, )

Ye ca vihesāpaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṃ vedanaṃ vedeti.

凡是由恼害为缘而生起的诸漏、恼害、热恼，他已从那些解脱出来，他不再感受那种感受。

(so that, truly disconnected and free from those reverberations of cruelty that may reappear, the consuming passions of the no-goods destroyed, there is no experience of such sensations, )

Idamakkhātaṃ vihesāya nissaraṇaṃ.

这被称为：‘从恼害 (vihesa) 出离！’

(this is called the escape from cruelty. )

“Puna caparaṃ, āvuso, bhikkhuno rūpe manasikaroto rūpesu cittaṃ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.

⑷ 再者，朋友们！当比丘作意（关注）色（物质形态, rūpa）时，他的心不跃入色，不喜乐、不安住于、不沉溺于色；
external objects, (Again additionally, friends a beggar, mentally working on materialism, does not gather-in, does not become comfortable with, does not take his stand on, does not unharness the materialism in his heart, )

Arūpaṃ kho panassa manasikaroto arūpe cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati.

然而，当他作意（关注）无色 (arūpa) 时，他的心则跃入无色，喜乐、安住于、并专注于无色；

(mentally working on non-materialism, gathers-in, becomes comfortable with, takes his stand on, unharnesses the non-materialism in his heart, )

Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ visaṃyuttaṃ rūpehi.

他的那个心，是善行的、善培育的、善奋起的、善解脱的、已脱离色的；

(and, getting such state of mind well developed, well established, well freed from materialism, )

Ye ca rūpapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṃ vedanaṃ vedeti.

凡是由色为缘而生起的诸漏、恼害、热恼，他已从那些解脱出来，他不再感受那种感受。

(so that, truly disconnected and free from those reverberations of materialism that may reappear, the consuming passions of the no-goods destroyed, there is no experience of such sensations, )

Idamakkhātaṃ rūpānaṃ nissaraṇaṃ.

这被称为：‘从色 (rūpa) 出离！’

(this is called the escape from materialism. )

“Puna caparaṃ, āvuso, bhikkhuno sakkāyaṃ manasikaroto sakkāye cittaṃ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.

⑸ 再者，朋友们！当比丘作意（关注）身见/自身存在 (sakkāya) 时，他的心不跃入身见，不喜乐、不安住于、不沉溺于身见；
and individuality. (Again additionally, friends a beggar, mentally working on the idea of own-self, does not gather-in, does not become comfortable with, does not take his stand on, does not unharness the idea of own-self in his heart, )

Sakkāyanirodhaṃ kho panassa manasikaroto sakkāyanirodhe cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati.

然而，当他作意（关注）身见的息灭 (sakkāyanirodha) 时，他的心则跃入身见的息灭，喜乐、安住于、并专注于身见的息灭；

(mentally working on erradication of own-self, gathers-in, becomes comfortable with, takes his stand on, unharnesses the erradication of own-self in his heart, )

Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ visaṃyuttaṃ sakkāyena.

他的那个心，是善行的、善培育的、善奋起的、善解脱的、已脱离身见的；

(and, getting such state of mind well developed, well established, well freed from the idea of own-self, )

Ye ca sakkāyapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṃ vedanaṃ vedeti.

凡是由身见为缘而生起的诸漏、恼害、热恼，他已从那些解脱出来，他不再感受那种感受。

(so that, truly disconnected and free from those reverberations of the idea of own-self that may reappear, the consuming passions of the no-goods destroyed, there is no experience of such sensations, )

Idamakkhātaṃ sakkāyassa nissaraṇaṃ.

这被称为：‘从身见 (sakkāya) 出离！’

(this is called the escape from own-self. )

☆ 五种解脱的机缘/处所 ➾ ➊ 听导师或同梵行者说法（闻所成慧）、➋ 为他人详细说法（闻所成慧）、➌ 为他人读诵法（闻所成慧）、➍ 思维法的义理（思所成慧）、➎ 善巧把握禅相（修所成慧）。

25. 五解脱处 Pañca vimuttāyatanāni (AN 5.26) [27]

﹝第二十七卷 ➲﹞ 322. Idhāvuso, bhikkhuno satthā dhammaṃ deseti aññataro vā garuṭṭhāniyo sabrahmacārī.

⑴ 朋友们！在此，有导师或某位值得尊敬的同梵行者，为比丘说法——

Five occasions of emancipation. Herein, friends, when the Master, or a reverend fellow-disciple teaches the Norm to a brother, (Five spheres of freedom: Here friends a beggar is taught dhamma by the Master or by some esteemed Guru in the BrahmaLife. )

Yathā yathā, āvuso, bhikkhuno satthā dhammaṃ deseti aññataro vā garuṭṭhāniyo sabrahmacārī.

朋友们！正如导师或某位值得尊敬的同梵行者为比丘说法那样；

(Suchas suchas he is taught by the Master or by some esteemed Guru in the BrahmaLife, friends, )

Tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca.

相应地，他就在那法中，同时体验（或理解）其义 (attha) 和体验（或理解）其法 (dhamma)；
according as the teaching is given, the listener comes to know both the matter of the doctrine, and the text of the doctrine. (and such as such is as a beggar's experience of dhamma is attained and such is as the experience of dhamma he gets: from such is delight born from the experience he gains in the experience of dhamma. )

Tassa atthapaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati.

对他这位体验义、体验法的人来说，喜悦 (pāmojja) 生起；当他喜悦时，禅悦/喜 (pīti) 生起；心有禅悦/喜时，身体轻安 (kāyo passambhati)；身体轻安时，他感受乐 (sukhaṃ vedeti)；有乐受时，心入于定 (cittaṃ samādhiyati)。

And gladness springs up in him, and in him gladdened zest springs up; his mind enraptured, the faculties become serene; with serenity comes happiness, and of him thus happy the heart is stayed and firm. (From such delight there is born enthusiasm; enthusiastic in mind, the body is calmed, calmed in body he experiences pleasure, pleased at heart he gets high. )

Idaṃ paṭhamaṃ vimuttāyatanaṃ.

这是第一种解脱的机缘/处所。

This is the first occasion. (This is the first sphere of freedom.)

“Puna caparaṃ, āvuso, bhikkhuno na heva kho satthā dhammaṃ deseti aññataro vā garuṭṭhāniyo sabrahmacārī, api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti…pe…

⑵ 再者，朋友们！并非导师或某位值得尊敬的同梵行者为比丘说法；而是，他将所听闻、所学习的法，详细地为他人解说…（省略）…对这位体验义、体验法的人来说，喜悦生起；…（省略）…心入于定。这是第二种解脱的机缘/处所。

In the next place, a brother has a similar experience not from hearing the Master or a reverend fellow-disciple teach, but while himself teaching others the Norm in detail, as he has learnt and got it by memory ... This is the second occasion. (Again, additionally, friends, a beggar has not had dhamma taught to him by the Master or by some esteemed Guru in the BrahmaLife, however such is heard and dhamma is thoroughly understood from the detailed teaching of others. Such as suchas is heard and such dhamma as is thoroughly understood of the detailed teaching of others, friends, and such as such is as a beggar's experience of dhamma is attained and such is as the experience of dhamma he gets: from such is delight born from the experience he gains in the experience of dhamma. From such delight there is born enthusiasm; enthusiastic in mind, the body is calmed, calmed in body he experiences pleasure, pleased at heart he gets high. This is the second sphere of freedom. )

api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti…pe…

⑶ 再者，朋友们！（情况并非前两者）而是，他将所听闻、所学习的法，详细地读诵 (sajjhāyaṃ karoti)…（省略）…对这位体验义、体验法的人来说，喜悦生起；…（省略）…心入于定。这是第三种解脱的机缘/处所。

In the third place, a brother has a similar experience, not on those first two occasions, but when he is reciting the doctrines of the Norm in detail as he has learnt and got them by memory ... This is the third occasion. (Again, additionally, friends, a beggar has not had dhamma taught to him by the Master or by some esteemed Guru in the BrahmaLife, nor has such been heard and thoroughly understood from the detailed teaching of others, however such is heard and such dhamma is thoroughly understood from pieced-together memorizations. Such as suchas is heard and such dhamma as is thoroughly understood from pieced-together memorizations, friends, and such as such is as a beggar's experience of dhamma is attained and such is as the experience of dhamma he gets: from such is delight born from the experience he gains in the experience of dhamma. From such delight there is born enthusiasm; enthusiastic in mind, the body is calmed, calmed in body he experiences pleasure, pleased at heart he gets high. This is the third sphere of freedom. )

api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati…pe…

⑷ 再者，朋友们！（情况并非前三者）而是，他将所听闻、所学习的法，在心中思索 (anuvitakketi)、审察 (anuvicāreti)、用心仔细观察 (manasānupekkhati)…（省略）…对这位体验义、体验法的人来说，喜悦生起；…（省略）…心入于定。这是第四种解脱的机缘/处所。

In the fourth place, a brother has a similar experience, not on those first three occasions, but when he applies his thought to the Norm as he has learnt and got it by memory, and sustains protracted meditation on it and contemplates it in mind ... This is the fourth occasion. (Again, additionally, friends, a beggar has not had dhamma taught to him by the Master or by some esteemed Guru in the BrahmaLife, nor has such been heard and thoroughly understood from the detailed teaching of others, nor has such been heard and thoroughly understood from pieced-together memorizations, however such is heard and such dhamma is thoroughly understood from thinking over in mind and mental re-examination of reactions. Such as suchas is heard and such dhamma as is thoroughly understood from thinking over in mind and mental re-examination of reactions, friends, and such as such is as a beggar's experience of dhamma is attained and such is as the experience of dhamma he gets: from such is delight born from the experience he gains in the experience of dhamma. From such delight there is born enthusiasm; enthusiastic in mind, the body is calmed, calmed in body he experiences pleasure, pleased at heart he gets high. This is the fourth sphere of freedom. )

api ca khvassa aññataraṃ samādhinimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya.

⑸ 再者，朋友们！（情况并非前四者）而是，他已善巧地掌握 (suggahitaṃ)、善巧地作意 (sumanasikataṃ)、善巧地忆持 (sūpadhāritaṃ)、并以智慧善巧地洞察了 (suppaṭividdhaṃ paññāya) 某一定相 (samādhinimittaṃ)。

Finally, a brother has a similar experience, not on those first four occasions, but when he has well grasped some given clue to concentration, has well applied his understanding, has well thought it out, has well penetrated it by intuition ... (Again, additionally, friends, a beggar has not had dhamma taught to him by the Master or by some esteemed Guru in the BrahmaLife, nor has such been heard and thoroughly understood from the detailed teaching of others, nor has such been heard and thoroughly understood from pieced-together memorizations, nor has such been heard and thoroughly understood from thinking over in mind and mental re-examination of reactions, however he has a good mastery of some mark of highgetting in which he has mentally well trained himself, which is well-grasped, well penetrated by wisdom. )

Yathā yathā, āvuso, bhikkhuno aññataraṃ samādhinimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca.

朋友们！正如比丘善巧地掌握、善巧地作意、善巧地忆持、并以智慧善巧地洞察了某一定相那样，相应地，他就在那法中，同时体验其义和体验其法；

(Such as suchas is heard and such dhamma as is thoroughly understood from a good mastery of some mark of highgetting in which he has mentally well trained himself, which is well-grasped, well penetrated by wisdom, friends, and such as such is as a beggar's experience of dhamma is attained and such is as the experience of dhamma he gets: from such is delight born from the experience he gains in the experience of dhamma. )

Tassa atthapaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. Idaṃ pañcamaṃ vimuttāyatanaṃ.

对他这位体验义、体验法的人来说，喜悦生起；当他喜悦时，禅悦/喜生起；心有禅悦/喜时，身体轻安；身体轻安时，他感受乐；有乐受时，心入于定。这是第五种解脱的机缘/处所。

This is the fifth occasion. (From such delight there is born enthusiasm; enthusiastic in mind, the body is calmed, calmed in body he experiences pleasure, pleased at heart he gets high. This is the fifth sphere of freedom. )

☆ 五种解脱想 ➾ ➊ 无常想、➋ 于无常中生起苦想、➌ 于苦中生起无我想、➍ 舍断想、➎ 离贪想。

26. 五解脱成熟想 Pañca vimuttiparipācanīyā saññā (AN 5.72) [27]

aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā.

➊ 无常想、➋ 于无常中生起苦想、➌ 于苦中生起无我想、➍ 舍断想、➎ 离贪想。

Five thoughts by which emancipation reaches maturity, to wit, the notion of impermanence, the notion of suffering in impermanence, the notion of no-soul in suffering, the notion of elimination, the notion of passionlessness.

(Five freedom-ripening perceptions: Perception of impermanance, perception of pain in impermanance, perception of not-self in pain, perception of letting go, perception of dispassion. )

Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena pañca dhammā sammadakkhātā;

朋友们！像这样，那位知者、见者、阿罗汉、正等觉者的世尊，如实地解说了这五法。

These fivefold doctrines, friends, have been perfectly set forth ...

(These then, friends, are those five-part Dhammas consummately taught by the Bhagava, that Consummately-Awakened-One, an Arahant who knows and sees. )

tattha sabbeheva saṅgāyitabbaṃ…pe… atthāya hitāya sukhāya devamanussānaṃ [saṅgitiyapañcakaṃ niṭṭhitaṃ (syā. kaṃ.)].

因此我们所有人，现在应当共同合诵，不要产生争论；

要让这梵行得以持续、长久住立；

为了众生的利益和安乐，出于对世间的慈悲，为了诸天和人类的福祉、利益与安乐。

for the happiness of devas and men.

(In this situation, let us all gather to gether as one, undivided, so that this Best of Lives will stay on track and stand for a long time as a benefit to the many, as a pleasure for the many, out of compassion for the world, for the benefit and pleasure of gods and man. )

卍　　　　卍　　　　卍

✩ 开示六法 Chakkaṃ (Sixes) [28~34]

﹝第二十八卷 ➲﹞ 323. “Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cha dhammā sammadakkhātā;

朋友们！曾经，那位知者、见者、阿罗汉、正等觉者的世尊，如实地解说了这六法。

There are sixfold doctrines, friends, which have been perfectly set forth by the Exalted One who knows ...

(There are, friends, six-part Dhammas consummately taught by the Bhagava, that Consummately-Awakened-One, an Arahant who knows and sees. )

tattha sabbeheva saṅgāyitabbaṃ…pe… atthāya hitāya sukhāya devamanussānaṃ.

因此我们所有人，现在应当共同合诵，不要产生争论；

要让这梵行得以持续、长久住立；

为了众生的利益和安乐，出于对世间的慈悲，为了诸天和人类的福祉、利益与安乐。

for the happiness of devas and of men.

(In this situation, let us allgather together as one, undivided, so that this Best of Lives will stay on track and stand for a long time as a benefit to the many, as a pleasure for the many, out of compassion for the world, for the benefit and pleasure of gods and man. )

Katame cha?

是哪六种法呢？

Which are they?

(What are these sixes? )

1. 内六处 Cha ajjhattikāni āyatanāni (MN 148, 420-427) [28]

cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, manāyatanaṃ.

⑴ 眼处、⑵ 耳处、⑶ 鼻处、⑷ 舌处、⑸ 身处、⑹ 意处。

Six fields of personal experience, to wit, sight, sound, smell, taste, touch and mind.

(Six internal realms: The realm of the eye, the realm of the ear, the realm of the nose, the realm of the tongue, the realm of the body, the realm of the mind. )

2. 外六处 Cha bāhirāni āyatanāni (MN 148, 420-427) [28]

rūpāyatanaṃ, saddāyatanaṃ, gandhāyatanaṃ, rasāyatanaṃ, phoṭṭhabbāyatanaṃ, dhammāyatanaṃ.

⑴ 色处、⑵ 声处、⑶ 香处、⑷ 味处、⑸ 触处、⑹ 法处。

Six exernal fields [of objects of experience], to wit, sights, sounds, smells, tastes, tangibles, phenomena.

(Six external realms: The realm of material forms, the realm of sounds, the relm of scents, the realm of flavors, the realm of the tactile, the realm of mental objects. )

3. 六识身 Cha viññāṇakāyā (MN 148, 420-427) [28]

cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ.

⑴ 眼识、⑵ 耳识、⑶ 鼻识、⑷ 舌识、⑸ 身识、⑹ 意识。

Six groups of consciousness, to wit, visual, auditory, olfactory, sapid, tactual and perceptual-and-conceptual consciousness.

(Six bodies of consciousness: Eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness. )

4. 六触身 Cha phassakāyā (MN 148, 420-427) [28]

cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso.

⑴ 眼触、⑵ 耳触、⑶ 鼻触、⑷ 舌触、⑸ 身触、⑹ 意触。

Six groups of contacts, to wit, visual and other sensory contact, and impact on the mind.

(Six bodies of contact: Eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact. )

5. 六受身 Cha vedanākāyā (MN 148, 420-427) [28]

cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā.

⑴ 眼触所产生的感受、⑵ 耳触所产生的感受、⑶ 鼻触所产生的感受、⑷ 舌触所产生的感受、⑸ 身触所产生的感受、⑹ 意触所产生的感受。

Six groups of feeling on occasion of sensory stimulus, to wit, the feeling that is excited when we see, hear, etc. or when we think.

(Six bodies of sense experience: Eye-contact sense experience, ear-contact sense experience, nose-contact sense experience, tongue-contact sense experience, body-contact sense experience, mind-contact sense experience. )

6. 六想身 Cha saññākāyā (SN 22.56) [28]

rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā.

⑴ 对色的认知（色想）、⑵ 对声音的认知（声想）、⑶ 对气味的认知（香想）、⑷ 对味道的认知（味想）、⑸ 对触觉的认知（触想）、⑹ 对法（意所缘）的认知（法想）。

Six groups of perceptions, to wit, perception on occasion of sensory stimulus, or of ideas.

(Six bodies of perception: Perception of material forms, perception of sounds, perception of scents, perception of flavors, perception of touch, perception of mental objects. )

7. 六思身 Cha sañcetanākāyā (SN 22.56) [28]

rūpasañcetanā, saddasañcetanā, gandhasañcetanā, rasasañcetanā, phoṭṭhabbasañcetanā, dhammasañcetanā.

⑴ 对色的意图（色思）、⑵ 对声音的意图（声思）、⑶ 对气味的意图（香思）、⑷ 对味道的意图（味思）、⑸ 对触觉的意图（触思）、⑹ 对法（意所缘）的意图（法思）。

Six groups of colitions, to wit, purposes on occasion of sensory stimulus, or of ideas.

(Six bodies of intent: Intent with regard to material forms, intent with regard to sounds, intent with regard to scents, intent with regard to flavors, intent with regard to touch, intent with regard to mental objects. )

8. 六爱身 Cha taṇhākāyā (MN 148, 420-427) [28]

rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā.

⑴ 对色的渴爱（色爱）、⑵ 对声音的渴爱（声爱）、⑶ 对气味的渴爱（香爱）、⑷ 对味道的渴爱（味爱）、⑸ 对触觉的渴爱（触爱）、⑹ 对法（意所缘）的渴爱（法爱）。

Six craving-groups, to wit, the five kinds of sense-objects, and phenomena.

(Six bodies of hunger/thirst: Material form-hunger/thirst, sound-hunger/thirst, scent-hunger/thirst, flavor-hunger/thirst, touch-hunger/thirst, mental-object-hunger/thirst. )

☆ 六种不恭敬 ➾ ➊ 不尊敬佛陀、➋ 不尊敬法、➌ 不尊敬僧团、➍ 不尊敬学处、➎ 不尊敬不放逸（保持警觉）、➏ 不尊敬接待（对他人的礼敬）。

9. 六不恭敬 Cha agāravā (AN 6.40) [29]

﹝第二十九卷 ➲﹞ 324. Idhāvuso, bhikkhu satthari agāravo viharati appatisso; dhamme agāravo viharati appatisso; saṅghe agāravo viharati appatisso; sikkhāya agāravo viharati appatisso; appamāde agāravo viharati appatisso; paṭisanthāre [paṭisandhāre (ka.)] agāravo viharati appatisso.

朋友们！在这里，有的比丘——

⑴ 对导师不恭敬、不顺从而住；

⑵ 对法不恭敬、不顺从而住；

⑶ 对僧团不恭敬、不顺从而住；

⑷ 对学处不恭敬、不顺从而住；

⑸ 对不放逸（警觉）不恭敬、不顺从而住；

⑹ 对接待（好客之道）不恭敬、不顺从而住。

Six forms of irreverence. Herein, friends, a brother conducts himself irreverently and insolently to the Master, the Norm, the Order, the training, or to his studies, or lacks in reverence and respect towards the duties of courtesy.

(Six demonstrations of disrespect: Here friends, a beggar lives without respect for and obediance to the Master, he lives without respect for and obediance to the Dhamma, he lives without respect for and obediance to the Sangha, he lives without respect for and obediance to the dictates of the training, he lives without respect for and obediance to the dictates of carefulness, he lives without respect for and obediance to the dictates of hospitality. )

☆ 六种恭敬 ➾ ① 恭敬佛陀、② 恭敬法、③ 恭敬僧团、④ 恭敬学处、⑤ 恭敬不放逸（保持警觉）、⑥ 恭敬接待（对他人的礼敬）。

10. 六恭敬 Cha gāravā (AN 6.40) [29]

Idhāvuso, bhikkhu satthari sagāravo viharati sappatisso; dhamme sagāravo viharati sappatisso; saṅghe sagāravo viharati sappatisso; sikkhāya sagāravo viharati sappatisso; appamāde sagāravo viharati sappatisso; paṭisanthāre sagāravo viharati sappatisso.

朋友们！在这里，有的比丘——

⑴ 对导师恭敬、顺从而住；

⑵ 对法恭敬、顺从而住；

⑶ 对僧团恭敬、顺从而住；

⑷ 对学处恭敬、顺从而住；

⑸ 对不放逸（警觉）恭敬、顺从而住；

⑹ 对接待（好客之道）恭敬、顺从而住。

Six forms of reverence. Herein, friends, a brother conducts himself in the opposite manner in the foregoing six cases.

(Six demonstrations of respect: Here friends, a beggar lives respectful of and obediant to the Master, helives respectful of and obediant to the Dhamma, he lives respectful of and obediant to the Sangha, he lives respectful of and obediant to the dictates of the training, he lives respectful of and obediant to the dictates of carefulness, he lives respectful of and obediant to the dictates of hospitality. )

11. 六伺随喜 Cha somanassūpavicārā (AN 3.62) [29]

Cakkhunā rūpaṃ disvā somanassaṭṭhāniyaṃ rūpaṃ upavicarati; sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā. Manasā dhammaṃ viññāya somanassaṭṭhāniyaṃ dhammaṃ upavicarati.

⑴ 用眼睛看见色（形像、颜色）后，深入审察那能引生喜悦的色；

⑵ 用耳朵听见声音后……深入审察那能引生喜悦的声音；

⑶ 用鼻子闻到香气后……深入审察那能引生喜悦的香气；

⑷ 用舌头尝到味道后……深入审察那能引生喜悦的味道；

⑸ 用身体接触到触后……深入审察那能引生喜悦的触；

⑹ 用意识了知法（意所缘）后，深入审察那能引生喜悦的法。

Six pleasurable investigations, to wit, when on occasion of any sensation through the five senses, or any cognition by the mind, a corresponding object giving rise to pleasure is examined.

(Six pleasing reaction-stimulants: When seeing a material form with the eye, that material form, occasioning pleasure, stimulates reaction.

When hearing a sound with the ear, that sound, occasioning pleasure, stimulates reaction.

When smelling a scent with the nose, that scent, occasioning pleasure, stimulates reaction.

When tasting a flavor with the tongue, that flavor, occasioning pleasure, stimulates reaction.

When feeling a touch with the body, that touch, occasioning pleasure, stimulates reaction.

When conscious of a mental object with the mind, that mental object, occasioning pleasure, stimulates reaction. )

12. 六伺随忧 Cha domanassūpavicārā (AN 3.62) [29]

Cakkhunā rūpaṃ disvā domanassaṭṭhāniyaṃ rūpaṃ upavicarati…pe… manasā dhammaṃ viññāya domanassaṭṭhāniyaṃ dhammaṃ upavicarati.

⑴ 用眼睛看见色后，深入审察那能引生忧愁的色；

⑵ 用耳朵听见声音后……深入审察那能引生忧愁的声音；

⑶ 用鼻子闻到香气后……深入审察那能引生忧愁的香气；

⑷ 用舌头尝到味道后……深入审察那能引生忧愁的味道；

⑸ 用身体接触到触后……深入审察那能引生忧愁的触；

⑹ 用意识了知法后，深入审察那能引生忧愁的法。

Six disagreeable investigations, to wit, the contraries of the foregoing.

(Six displeasing reaction-stimulants: When seeing a material form with the eye, that material form, occasioning displeasure, stimulates reaction.

When hearing a sound with the ear, that sound, occasioning displeasure, stimulates reaction.

When smelling a scent with the nose, that scent, occasioning displeasure, stimulates reaction.

When tasting a flavor with the tongue, that flavor, occasioning displeasure, stimulates reaction.

When feeling a touch with the body, that touch, occasioning displeasure, stimulates reaction.

When conscious of a mental object with the mind, that mental object, occasioning displeasure, stimulates reaction. )

13. 六伺随舍 Cha upekkhūpavicārā (MN 140, 342-370) [29]

Cakkhunā rūpaṃ disvā upekkhāṭṭhāniyaṃ [upekkhāṭhāniyaṃ (ka.)] rūpaṃ upavicarati…pe… manasā dhammaṃ viññāya upekkhāṭṭhāniyaṃ dhammaṃ upavicarati.

⑴ 用眼睛看见色后，深入审察那能引生舍受（不苦不乐、中性感受）的色；

⑵ 用耳朵听见声音后……深入审察那能引生舍受的声音；

⑶ 用鼻子闻到香气后……深入审察那能引生舍受的香气；

⑷ 用舌头尝到味道后……深入审察那能引生舍受的味道；

⑸ 用身体接触到触后……深入审察那能引生舍受的触；

⑹ 用意识了知法后，深入审察那能引生舍受的法。

Six investigations of indifference, to wit, when such investigations as the foregoing leave anyone indifferent.

(Six objectively detached reaction-stimulants: When seeing a material form with the eye, that material form, occasioning objective detachment, stimulates reaction.

When hearing a sound with the ear, that sound, occasioning objective detachment, stimulates reaction.

When smelling a scent with the nose, that scent, occasioning objective detachment, stimulates reaction.

When tasting a flavor with the tongue, that flavor, occasioning objective detachment, stimulates reaction.

When feeling a touch with the body, that touch, occasioning objective detachment, stimulates reaction.

When conscious of a mental object with the mind, that mental object, occasioning objective detachment, stimulates reaction. )

☆ 六种和合恭敬之法（导向和合、互爱、互敬） ➾ ➊ 身体行为的和合与慈爱、➋ 言语行为的和合与慈爱、➌ 意念行为的和合与恭敬、➍ 所得利益的和合与均分、➎ 戒律的和合与清净、➏ 见解的和合与共证。

14. 六和敬法──六可喜法 Cha sāraṇīyā dhammā (MN 48, 491-500) [29]

Idhāvuso, bhikkhuno mettaṃ kāyakammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi [āvī (ka. sī. pī. ka.)] ceva raho ca.

⑴ 朋友们！在这里，比丘对同修的梵行者们，无论在公开场合还是私下里，都展现出慈爱的身体行为；

Six occasions of fraternal living. Herein, friends, when a brother's kindly act towards his fellow-disciples has been attested, as wrought publicly and in private,

(Six things of concord / Six-Part Harmony: Here friends, a beggar makes manifest both openly and in private, friendliness in bodily acts to those with whom he fares the brahma-life; )

Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

这也是一种和合恭敬之法——能引生亲爱、引生尊重，有助于摄受、无诤、和合、团结。

that is an occasion of fraternity, causing affection and regard, and conducing to concord, absence of strife, harmony, union.

(this is a thing of concord, making for affection, making for respect, non-dispute, non-violence, concourse, conducive to development of unity. )

“Puna caparaṃ, āvuso, bhikkhuno mettaṃ vacīkammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo…pe… ekībhāvāya saṃvattati.

⑵ 再者，朋友们！在这里，比丘对同修的梵行者们，无论在公开场合还是私下里，都展现出慈爱的言语行为；

这也是一种和合恭敬之法……（同上）……有助于团结。

The second and third occasions are those of kindly speech,

(Again, additionally friends, a beggar makes manifest both openly and in private, friendliness in acts of speech to those with whom he fares the brahma-life; this is a thing of concord, making for affection, making for respect, non-dispute, non-violence, concourse, conducive to development of unity. )

“Puna caparaṃ, āvuso, bhikkhuno mettaṃ manokammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo…pe… ekībhāvāya saṃvattati.

⑶ 再者，朋友们！在这里，比丘对同修的梵行者们，无论在公开场合还是私下里，都展现出慈爱的意念行为（心意）；

这也是一种和合恭敬之法……（同上）……有助于团结。

and kind thoughts.

(Again, additionally friends, a beggar makes manifest both openly and in private, friendliness in acts of mind to those with whom he fares the brahma-life; this is a thing of concord, making for affection, making for respect, non-dispute, non-violence, concourse, conducive to development of unity. )

“Puna caparaṃ, āvuso, bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi, tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇabhogī.

⑷ 再者，朋友们！在这里，比丘对于那些如法获得的、符合正法所得的利养……乃至只是钵中所得的食物，都愿意与具戒的同修梵行者们平等分享，不私自受用；

In the next place, when a brother who has honestly and righteously obtained gifts, distributes these impartially among his fellow-disciples, and has everything in common with them, even to the contents of his alms-bowl,

(Again, additionally friends, a beggar, whatever is gained in accordance with dhamma, acquired in accordance with dhamma, that is ethically acquired, even down to whatever has gone into the bowl, that that thing gained is not eaten or enjoyed without sharing with those with whom he fares the brahma life; )

Ayampi dhammo sāraṇīyo…pe… ekībhāvāya saṃvattati.

这也是一种和合恭敬之法……（同上）……有助于团结。

that is an occasion of fraternity, etc.

(this is a thing of concord, making for affection, making for respect, non-dispute, non-violence, concourse, conducive to development of unity. )

“Puna caparaṃ, āvuso, bhikkhu yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni, tathārūpesu sīlesu sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca.

⑸ 再者，朋友们！在这里，比丘持守那些 ① 不残缺、② 无漏洞、③ 无污点、④ 无瑕疵、⑤ 令人自由、⑥ 为智者所称赞、⑦ 不执取、⑧ 有助于禅定的戒律……对于这样的戒律，他与同修的梵行者们，无论在公开场合还是私下里，都共同平等地受持，具足圣戒而住；

Next, when the character and moral habits of a brother are without rupture or flaw, are consistently practised, unblemished, making a man free, commended by the wise, unperverted, and conducing to rapt concentration, and he, so virtuous, dwells openly and privately among his fellow-disciples,

(Again, additionally friends, a beggar lives with those with whom he fares the brahma-life practicing both openly and in private that ethical behavior that is intact, unruptured, unspotted, unbruised, unwarped, praised by the wise, uncorrupted, that evolves into highetting; )

Ayampi dhammo sāraṇīyo…pe… ekībhāvāya saṃvattati.

这也是一种和合恭敬之法……（同上）……有助于团结。

that is an occasion of fraternity, causing affection and regard, and conducing to concord, absence of strife, harmony, union.

(this is a thing of concord, making for affection, making for respect, non-dispute, non-violence, concourse, conducive to development of unity. )

“Puna caparaṃ, āvuso, bhikkhu yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca.

⑹ 再者，朋友们！在这里，比丘持有那圣洁的、能导向出离、使实践者得以完全灭尽痛苦的正见……对于这样的正见，他与同修的梵行者们，无论在公开场合还是私下里，都共同平等地具备此见而住；

Lastly, when a brother lives with his religious life [guided by] that Ariyan, safe-guarding belief, which leads him who so lives to the perfect destruction of sorrow,-- when he thus equipped lives among his fellow-disciples publicly and in private,

(Again, additionally friends, a beggar lives with those with whom he fares the brahma-life practicing both openly and in private in accordance with whatever he has got of those Aristocratic views that lead the follower thereof to the consummate destruction of pain; )

Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

这也是一种和合恭敬之法——能引生亲爱、引生尊重，有助于摄受、无诤、和合、团结。

that is an occasion of fraternity ... like the foregoing.

(this is a thing of concord, making for affection, making for respect, non-dispute, non-violence, concourse, conducive to development of unity.)

☆ 六种争论的根源 ➾ ① 愤怒与怀恨，② 伪善与恶意，③ 嫉妒与吝啬，④ 欺诈与谄媚，⑤ 恶欲与邪见，⑥ 固执己见与难以舍弃。

15. 六诤根──六诤论起源 Cha vivādamūlāni (MN 104, 41-54) [30]

﹝第三十卷 ➲﹞ 325. Idhāvuso, bhikkhu kodhano hoti upanāhī.

⑴ 如果有比丘，易于愤怒（忿）、心怀怨恨（恨）：

Six roots of contention. Herein, friends, take a brother who gets angry and cherishes rancour,

(Six Roots of Discord: Here friends, a beggar gets angry and holds a grudge. )

Yo so, āvuso, bhikkhu kodhano hoti upanāhī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī [paripūrīkārī (syā. kaṃ.)] hoti.

朋友们！若有比丘像这样易怒、记恨：

他对导师不恭敬、不顺从而住；

他对法不恭敬、不顺从而住；

他对僧团不恭敬、不顺从而住；

那么对于学处，他也无法圆满达成。

and in this mood becomes irreverent and insolent toward the Master, the Norm, the Order, and does not accomplish the training.

(In so far, friends, as a beggar gets angry and holds a grudge, so far does he live rebellious and disrespectful to the Teacher; so far does he live rebellious and disrespectful to the Dhamma; so far does he live rebellious and disrespectful to the Sangha. So far is his training not completely fulfilled. )

Yo so, āvuso, bhikkhu satthari agāravo viharati appatisso, dhamme agāravo viharati appatisso, saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī, so saṅghe vivādaṃ janeti.

朋友们！若有比丘像这样：

对导师不恭敬、不顺从而住；

对法不恭敬、不顺从而住；

对僧团不恭敬、不顺从而住；

并且对学处无法圆满达成，

那么他就会在僧团中引起争论！

Such an one stirs up contention in the Order,

(In so far, friends, as a beggar lives rebellious and disrespectful to the Teacher, rebellious and disrespectful to the Dhamma, rebellious and disrespectful to the Sangha, with his training not completely fulfilled, so far he creates discord in the Sangha. )

Yo hoti vivādo bahujanaahitāya bahujanaasukhāya anatthāya ahitāya dukkhāya devamanussānaṃ.

这样的争论，会给许多人带来不利和不乐，给天神和人类带来无益、不利和痛苦！

and that contention is fraught with ill and misery for multitudes, with disadvantage, ill and sorrow for devas and men.

(In so far as there is discord, there is unfriendliness for many, unpleasantness for many, making for much disadvantage, unfriendliness and pain for gods and men. )

Evarūpaṃ ce tumhe, āvuso, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha.

因此，朋友们！如果你们观察到，在自己内心或外部环境中存在这样的争论根源；

If you, friends, should discern such a root of contention among yourselves or in other communities,

(If friends, you should notice the manifestation of such a root of discord, whether within yourself or externally, )

Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha.

那么，朋友们！你们就应该努力去断除那邪恶的争论根源。

then should ye strive to get just that evil root of contention eliminated.

(make effort to get control of and let go of this bad root of discord that you have noticed my friends. )

Evarūpaṃ ce tumhe, āvuso, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha.

因此，朋友们！如果你们没有观察到，在自己内心或外部环境中存在这样的争论根源；

And if ye do not discern any such root, so work that it may not come to overwhelm you in the future.

(If friends, you should not notice sucha manifestation of a root of discord, whether within yourself or externally, )

Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha.

那么，朋友们！你们就应该如此行持，以防止那邪恶的争论根源在未来生起。

Such is the eliminating, such is the future averting of that evil root of contention.

(prevent the future recrudesence of this bad root of discord my friends. )

Evametassa pāpakassa vivādamūlassa pahānaṃ hoti.

像这样，就能断除这邪恶的争论根源。

(Thus there will be the letting go of this bad root of discord, )

Evametassa pāpakassa vivādamūlassa āyatiṃ anavassavo hoti.

像这样，就能防止这邪恶的争论根源在未来生起。

(thus there will be the prevention in the future of this bad root of discord. )

“Puna caparaṃ, āvuso, bhikkhu makkhī hoti paḷāsī…pe…

⑵ 再者，朋友们！如果有比丘，是伪善者（覆）、心怀恶意者（恼）……（以下重复对导师、法、僧团、学处的不敬，引发争论，带来不利，以及如何观察、断除和预防）……。

The other five roots of contention are (2) when a brother conceals other's good deeds, and is hypocritical ...

(Again, additionally friends, a beggar is hypocritical and nasty. In so far, friends, as a beggar is hypocritical and nasty, so far does he live rebellious and disrespectful to the Teacher; so far does he live rebellious and disrespectful to the Dhamma; so far does he live rebellious and disrespectful to the Sangha. So far is his training not completely fulfilled.

In so far, friends, as a beggar lives rebellious and disrespectful to the Teacher, rebellious and disrespectful to the Dhamma, rebellious and disrespectful to the Sangha, with his training not completely fulfilled, so far he creates discord in the Sangha.

In so far as there is discord, there is unfriendliness for many, unpleasantness for many, making for much disadvantage, unfriendliness and pain for gods and men.

If friends, you should notice the manifestation of such a root of discord, whether within yourself or externally, make effort to get control of and let go of this bad root of discord that you have noticed my friends.

If friends, you should not notice sucha manifestation of a root of discord, whether within yourself or externally, prevent the future recrudesence of this bad root of discord my friends.

Thus there will be the letting go of this bad root of discord, thus there will be the prevention in the future of this bad root of discord. )

issukī hoti maccharī…pe…

⑶ 再者，朋友们！如果有比丘，心怀嫉妒（嫉）、吝啬不舍（悭）……（以下重复）……。

(3) is envious and mean ...

(Again, additionally friends, a beggar is avaricious and snobbish. In so far, friends, as a beggar is avaricious and snobbish, so far does he live rebellious and disrespectful to the Teacher; so far does he live rebellious and disrespectful to the Dhamma; so far does he live rebellious and disrespectful to the Sangha. So far is his training not completely fulfilled.

In so far, friends, as a beggar lives rebellious and disrespectful to the Teacher, rebellious and disrespectful to the Dhamma, rebellious and disrespectful to the Sangha, with his training not completely fulfilled, so far he creates discord in the Sangha.

In so far as there is discord, there is unfriendliness for many, unpleasantness for many, making for much disadvantage, unfriendliness and pain for gods and men.

If friends, you should notice the manifestation of such a root of discord, whether within yourself or externally, make effort to get control of and let go of this bad root of discord that you have noticed my friends.

If friends, you should not notice sucha manifestation of a root of discord, whether within yourself or externally, prevent the future recrudesence of this bad root of discord my friends.

Thus there will be the letting go of this bad root of discord, thus there will be the prevention in the future of this bad root of discord. )

saṭho hoti māyāvī…

⑷ 再者、朋友们！如果有比丘，使用欺诈手段（诳）、虚伪谄媚（谄）……（以下重复）……。

(4) is deceitful and crafty ...

(Again, additionally friends, a beggar is crafty and deceitful. In so far, friends, as a beggar is crafty and deceitful, so far does he live rebellious and disrespectful to the Teacher; so far does he live rebellious and disrespectful to the Dhamma; so far does he live rebellious and disrespectful to the Sangha. So far is his training not completely fulfilled.

In so far, friends, as a beggar lives rebellious and disrespectful to the Teacher, rebellious and disrespectful to the Dhamma, rebellious and disrespectful to the Sangha, with his training not completely fulfilled, so far he creates discord in the Sangha.

In so far as there is discord, there is unfriendliness for many, unpleasantness for many, making for much disadvantage, unfriendliness and pain for gods and men.

If friends, you should notice the manifestation of such a root of discord, whether within yourself or externally, make effort to get control of and let go of this bad root of discord that you have noticed my friends.

If friends, you should not notice sucha manifestation of a root of discord, whether within yourself or externally, prevent the future recrudesence of this bad root of discord my friends.

Thus there will be the letting go of this bad root of discord, thus there will be the prevention in the future of this bad root of discord. )

pāpiccho hoti micchādiṭṭhī…

⑸ 再者、朋友们！如果有比丘，怀有邪恶的欲求（恶欲）、持有错误的见解（邪见）……（以下重复）……。

(5) is full of evil wishes and false opinions ...

(Again, additionally friends, a beggar is of bad wishes and low views. In so far, friends, as a beggar is bad wishes and low views, so far does he live rebellious and disrespectful to the Teacher; so far does he live rebellious and disrespectful to the Dhamma; so far does he live rebellious and disrespectful to the Sangha. So far is his training not completely fulfilled.

In so far, friends, as a beggar lives rebellious and disrespectful to the Teacher, rebellious and disrespectful to the Dhamma, rebellious and disrespectful to the Sangha, with his training not completely fulfilled, so far he creates discord in the Sangha.

In so far as there is discord, there is unfriendliness for many, unpleasantness for many, making for much disadvantage, unfriendliness and pain for gods and men.

If friends, you should notice the manifestation of such a root of discord, whether within yourself or externally, make effort to get control of and let go of this bad root of discord that you have noticed my friends.

If friends, you should not notice sucha manifestation of a root of discord, whether within yourself or externally, prevent the future recrudesence of this bad root of discord my friends.

Thus there will be the letting go of this bad root of discord, thus there will be the prevention in the future of this bad root of discord. )

sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī…pe…

⑹ 再者，朋友们！如果有比丘，固执于自己的见解、紧抓不放、难以舍弃……。

(6) is infatuated with his own opinion, clutching it tenaciously and is loth to renounce it.

(Again, additionally friends, a beggar is deeply attached to his own views and releasing his grip comes hard. )

yo so, āvuso, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti.

朋友们！若有比丘像这样固执己见、紧抓不放、难以舍弃：

他对导师不恭敬、不顺从而住；

他对法不恭敬、不顺从而住；

他对僧团不恭敬、不顺从而住；

那么对于学处，他也无法圆满达成。

(In so far, friends, as a beggar is deeply attached to his own views and releasing his grip comes hard, so far does he live rebellious and disrespectful to the Teacher; so far does he live rebellious and disrespectful to the Dhamma; so far does he live rebellious and disrespectful to the Sangha. So far is his training not completely fulfilled. )

Yo so, āvuso, bhikkhu satthari agāravo viharati appatisso, dhamme agāravo viharati appatisso, saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī, so saṅghe vivādaṃ janeti.

朋友们！若有比丘像这样：

对导师不恭敬、不顺从而住；

对法不恭敬、不顺从而住；

对僧团不恭敬、不顺从而住；

并且对学处无法圆满达成者，

那么他就会在僧团中引起争论！

(In so far, friends, as a beggar lives rebellious and disrespectful to the Teacher, rebellious and disrespectful to the Dhamma, rebellious and disrespectful to the Sangha, with his training not completely fulfilled, so far he creates discord in the Sangha. )

Yo hoti vivādo bahujanaahitāya bahujanaasukhāya anatthāya ahitāya dukkhāya devamanussānaṃ.

这样的争论，会给许多人带来不利和不乐，给天神和人类带来无益、不利和痛苦！

(In so far as there is discord, there is unfriendliness for many, unpleasantness for many, making for much disadvantage, unfriendliness and pain for gods and men. )

Evarūpaṃ ce tumhe, āvuso, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha.

因此，朋友们！如果你们观察到，在自己内心或外部环境中存在这样的争论根源；

(If friends, you should notice the manifestation of such a root of discord, whether within yourself or externally, )

Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha.

那么，朋友们！你们就应该努力去断除那邪恶的争论根源。

(make effort to get control of and let go of this bad root of discord that you have noticed my friends. )

Evarūpaṃ ce tumhe, āvuso, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha.

因此，朋友们！如果你们没有观察到，在自己内心或外部环境中存在这样的争论根源；

(If friends, you should not notice sucha manifestation of a root of discord, whether within yourself or externally, )

Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha.

那么，朋友们！你们就应该如此行持，以防止那邪恶的争论根源在未来生起。

(prevent the future recrudesence of this bad root of discord my friends. )

Evametassa pāpakassa vivādamūlassa pahānaṃ hoti.

像这样，就能断除这邪恶的争论根源。

(Thus there will be the letting go of this bad root of discord, )

Evametassa pāpakassa vivādamūlassa āyatiṃ anavassavo hoti.

像这样，就能防止这邪恶的争论根源在未来生起。

(thus there will be the prevention in the future of this bad root of discord. )

16. 六界 Cha dhātuyo (MN 140, 344) [30]

pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu.

⑴ 地界（坚固性）、⑵ 水界（流动性、凝聚性）、⑶ 火界（温度）、⑷ 风界（移动性、支撑性）、⑸ 空界（空间）、⑹ 识界（认知能力）。

Six elements, to wit, those of extension, cohesion, heat and mobility [in matter], space and consciousness.

(Six Elements: The earth-element, the water-element, the fire-element, the wind-element, the space-element, the consciousness-element. )

☆ 六种能导向出离的界（或状态） ➾ ➊ 慈心解脱——出离瞋恚、➋ 悲心解脱——出离害心（伤害）、➌ 喜心解脱——出离不满（厌恶）、➍ 舍心解脱——出离贪欲（贪染）、➎ 无相心解脱——出离一切相（认知的外相）、➏ 断除我慢——出离有关“我”存在的疑惑与见解。

17. 六出离界 Cha nissaraṇiyā dhātuyo (AN 6.13) [31]

﹝第三十一卷 ➲﹞ 326. Idhāvuso, bhikkhu evaṃ vadeyya ‘mettā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, atha ca pana me byāpādo cittaṃ pariyādāya tiṭṭhatī’ti.

⑴ 朋友们！在这里，可能有比丘这样说：‘我已经修习慈心解脱，常常修习，使之成为乘载工具，使之成为立足基础，已经实行，已经熟习，已经妥善地发起；然而，瞋恚（恶意）仍然占据我的心！’

Six elements tending to deliverance. Herein, friends, a brother might say: 'Lo! I have developed mental emancipation by love, I have multiplied it, made it a vehicle, and a base. I have brought it out, accumulated and set it well going. Nevertheless malevolence persistently possesses my heart.'

(Six elements of extraction: Here friends a beggar says this: 'I have become freed-in-heart, friends by making much of, making a vehicle of, making a foundation of, practicing and mastering Friendliness, yet anger continues to rise up and take hold of my heart.' )

So ‘mā hevaṃ’, tissa vacanīyo, ‘māyasmā evaṃ avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya.

应该这样告诉他：‘不要这样说！尊者，不要这样说！不要诽谤世尊，因为诽谤世尊是不好的！世尊是不会这样说的。’

To him it should be said: 'Not so! Say not so, your reverence! Do not misrepresent the Exalted One! It is not well to calumniate the Exalted One! Surely he would not say this was so!

(At that, he should be spoken to in such a way as this: 'You should not say this. This should not be said thus, elder, the Bhagava would be scandalized, and it is not something that is "well done" to have scandalized the Bhagava, nor would the Bhagava say this. )

Aṭṭhānametaṃ, āvuso, anavakāso, yaṃ mettāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya.

‘朋友们！这是不可能的，没有这样的道理：当慈心解脱已被修习、常常修习、成为乘载工具、成为立足基础、已经实行、已经熟习、已经妥善地发起时，

This is a baseless and uncalled-for statement, friend. Things cannot be as you say. Emancipation of the heart through love, brother,

(The Bhagava would not say such a baseless and impossible thing. This making much of, making a vehicle of, making a foundation of, practicing and mastering Friendliness that brings about freedom-in-heart, )

Atha ca panassa byāpādo cittaṃ pariyādāya ṭhassati, netaṃ ṭhānaṃ vijjati.

瞋恚（恶意）还会占据他的心！’这种情况是不存在的。

this is how you become delivered from malevolence. In the same way a brother might wrongly complain that after cultivating emancipation of the heart through pity, he was still possessed by cruelty, or that after cultivating emancipation of the heart through sympathetic joy, or through equanimity, he was still possessed by disgust, and passion respectively.

(and yet having anger continue to rise up and take hold of the heart is a thing that cannot be. )

Nissaraṇaṃ hetaṃ, āvuso, byāpādassa, yadidaṃ mettā cetovimuttī’ti.

‘朋友们！这慈心解脱，正是从瞋恚（恶意）中出离的方法！’

(It is, friend, just this cultivation of freedom-of-heart through friendliness that extracts one from anger.' )

“Idha panāvuso, bhikkhu evaṃ vadeyya – ‘karuṇā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitāya paricitā susamāraddhā. Atha ca pana me vihesā cittaṃ pariyādāya tiṭṭhatī’ti,

⑵ 再者，朋友们！在这里，可能有比丘这样说：‘我已经修习悲心解脱，常常修习，使之成为乘载工具，使之成为立足基础，已经实行，已经熟习，已经妥善地发起；然而，害心（伤害）仍然占据我的心！’

(Here again friends a beggar says this: 'I have become freed-in-heart, friends by making much of, making a vehicle of, making a foundation of, practicing and mastering Sympathy, yet cruelty continues to rise up and take hold of my heart.' )

so ‘mā hevaṃ’ tissa vacanīyo ‘māyasmā evaṃ avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya.

应该这样告诉他：‘不要这样说！尊者，不要这样说！不要诽谤世尊，因为诽谤世尊是不好的！世尊是不会这样说的。’

(At that, he should be spoken to in such a way as this: 'You should not say this. This should not be said thus, elder, the Bhagava would be scandalized, and it is not something that is "well done" to have scandalized the Bhagava, nor would the Bhagava say this. )

Aṭṭhānametaṃ āvuso, anavakāso, yaṃ karuṇāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya, atha ca panassa vihesā cittaṃ pariyādāya ṭhassati, netaṃ ṭhānaṃ vijjati.

‘朋友们！这是不可能的，没有这样的道理：当悲心解脱已被修习……（同上）……妥善地发起时，害心（伤害）还会占据他的心！’这种情况是不存在的。

(The Bhagava would not say such a baseless and impossible thing. This making much of, making a vehicle of, making a foundation of, practicing and mastering Sympathy that brings about freedom-in-heart and yet having cruelty continue to rise up and take hold of the heart is a thing that cannot be. )

Nissaraṇaṃ hetaṃ, āvuso, vihesāya, yadidaṃ karuṇā cetovimuttī’ti.

‘朋友们！这悲心解脱，正是从害心（伤害）中出离的方法！’

(It is, friend, just this cultivation of freedom-of-heart through sympathy that extracts one from cruelty.' )

“Idha panāvuso, bhikkhu evaṃ vadeyya – ‘muditā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. Atha ca pana me arati cittaṃ pariyādāya tiṭṭhatī’ti,

⑶ 再者，朋友们！在这里，可能有比丘这样说：‘我已经修习喜心解脱，常常修习，使之成为乘载工具，使之成为立足基础，已经实行，已经熟习，已经妥善地发起；然而，不满（厌恶）仍然占据我的心！’

(Here again friends a beggar says this: 'I have become freed-in-heart, friends by making much of, making a vehicle of, making a foundation of, practicing and mastering Empathy, yet disgust continues to rise up and take hold of my heart.' )

so ‘mā hevaṃ’ tissa vacanīyo – māyasmā evaṃ avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya.

应该这样告诉他：‘不要这样说！尊者，不要这样说！不要诽谤世尊，因为诽谤世尊是不好的！世尊是不会这样说的。’

(At that, he should be spoken to in such a way as this: 'You should not say this. This should not be said thus, elder, the Bhagava would be scandalized, and it is not something that is "well done" to have scandalized the Bhagava, nor would the Bhagava say this. )

Aṭṭhānametaṃ, āvuso, anavakāso, yaṃ muditāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya, atha ca panassa arati cittaṃ pariyādāya ṭhassati, netaṃ ṭhānaṃ vijjati.

‘朋友们！这是不可能的，没有这样的道理：当喜心解脱已被修习……（同上）……妥善地发起时，不满（厌恶）还会占据他的心！’这种情况是不存在的。

(The Bhagava would not say such a baseless and impossible thing. This making much of, making a vehicle of, making a foundation of, practicing and mastering Empathy that brings about freedom-in-heart and yet having disgust continue to rise up and take hold of the heart is a thing that cannot be. )

Nissaraṇaṃ hetaṃ, āvuso, aratiyā, yadidaṃ muditā cetovimuttī’ti.

‘朋友们！这喜心解脱，正是从不满（厌恶）中出离的方法！’

(It is, friend, just this cultivation of freedom-of-heart through Empathy that extracts one from disgust.' )

“Idha panāvuso, bhikkhu evaṃ vadeyya – ‘upekkhā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. Atha ca pana me rāgo cittaṃ pariyādāya tiṭṭhatī’ti.

⑷ 再者，朋友们！在这里，可能有比丘这样说：‘我已经修习舍心解脱，常常修习，使之成为乘载工具，使之成为立足基础，已经实行，已经熟习，已经妥善地发起；然而，贪欲（贪染）仍然占据我的心！’

(Here again friends a beggar says this: 'I have become freed-in-heart, friends by making much of, making a vehicle of, making a foundation of, practicing and mastering Objectivity, yet passion continues to rise up and take hold of my heart.' )

So ‘mā hevaṃ’ tissa vacanīyo ‘māyasmā evaṃ avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya.

应该这样告诉他：‘不要这样说！尊者，不要这样说！不要诽谤世尊，因为诽谤世尊是不好的！世尊是不会这样说的。’

(At that, he should be spoken to in such a way as this: 'You should not say this. This should not be said thus, elder, the Bhagava would be scandalized, and it is not something that is "well done" to have scandalized the Bhagava, nor would the Bhagava say this. )

Aṭṭhānametaṃ, āvuso, anavakāso, yaṃ upekkhāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya, atha ca panassa rāgo cittaṃ pariyādāya ṭhassati netaṃ ṭhānaṃ vijjati.

‘朋友们！这是不可能的，没有这样的道理：当舍心解脱已被修习……（同上）……妥善地发起时，贪欲（贪染）还会占据他的心！’这种情况是不存在的。

(The Bhagava would not say such a baseless and impossible thing. This making much of, making a vehicle of, making a foundation of, practicing and mastering Objectivity that brings about freedom-in-heart and yet having passion continue to rise up and take hold of the heart is a thing that cannot be. It is, friend, just this cultivation of freedom-of-heart through Objectivity that extracts one from passion.' )

Nissaraṇaṃ hetaṃ, āvuso, rāgassa, yadidaṃ upekkhā cetovimuttī’ti.

‘朋友们！这舍心解脱，正是从贪欲（贪染）中出离的方法！’

“Idha panāvuso, bhikkhu evaṃ vadeyya – ‘animittā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. Atha ca pana me nimittānusāri viññāṇaṃ hotī’ti.

⑸ 再者，朋友们！在这里，可能有比丘这样说：‘我已经修习无相心解脱，常常修习，使之成为乘载工具，使之成为立足基础，已经实行，已经熟习，已经妥善地发起；然而，我的识仍然追随各种相（外在事物的特征、形相）！’

Next, friends, a brother might say: 'Lo! I have developed mental emancipation from the power of any object to catch the fancy and incide lust, I have multiplied that emancipation, made it a vehicle and a base I have brought it out, accumulated and set it well going. Nevertheless my mind still pursues seductive objects.

(Here again friends a beggar says this: 'I have become freed-in-heart, friends by making much of, making a vehicle of, making a foundation of, practicing and mastering Signlessness, yet signs continue to rise up and take hold of my heart.' )

So ‘mā hevaṃ’ tissa vacanīyo ‘māyasmā evaṃ avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya.

应该这样告诉他：‘不要这样说！尊者，不要这样说！不要诽谤世尊，因为诽谤世尊是不好的！世尊是不会这样说的。’

(At that, he should be spoken to in such a way as this: 'You should not say this. This should not be said thus, elder, the Bhagava would be scandalized, and it is not something that is "well done" to have scandalized the Bhagava, nor would the Bhagava say this. )

Aṭṭhānametaṃ, āvuso, anavakāso, yaṃ animittāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya, atha ca panassa nimittānusāri viññāṇaṃ bhavissati, netaṃ ṭhānaṃ vijjati.

‘朋友们！这是不可能的，没有这样的道理：当无相心解脱已被修习……（同上）……妥善地发起时，识还会追随各种相！’这种情况是不存在的。

(The Bhagava would not say such a baseless and impossible thing. This making much of, making a vehicle of, making a foundation of, practicing and mastering Signlessness that brings about freedom-in-heart and yet having signs continue to rise up and take hold of the heart is a thing that cannot be. )

Nissaraṇaṃ hetaṃ, āvuso, sabbanimittānaṃ, yadidaṃ animittā cetovimuttī’ti.

‘朋友们！这无相心解脱，正是从一切相中出离的方法！’

(It is, friend, just this cultivation of freedom-of-heart through Signlessness that extracts one from Signs.' )

“Idha panāvuso, bhikkhu evaṃ vadeyya – ‘asmīti kho me vigataṃ [vighātaṃ (sī. pī.), vigate (syā. ka.)], ayamahamasmīti na samanupassāmi, atha ca pana me vicikicchākathaṅkathāsallaṃ cittaṃ pariyādāya tiṭṭhatī’ti.

⑹ 再者，朋友们！在这里，可能有比丘这样说：‘对于我来说，“我存在”这种想法已经消失了，我不再认为“这就是我”；然而，疑惑、犹豫的箭矢仍然刺穿并占据我的心！’

Or again he may say: 'Lo! the notion "I am" is offensive to me! I pay no heed to the notion "This 'I' exists!" Nevertheless doubts and queries and debating still possess my mind.'

(Here again friends a beggar says this: '"I am"' this gone in me, "I am this" is not something I even consider, yet wavering, questions of how?...how? rise up, pierce, and take hold of my heart.' )

So ‘mā hevaṃ’ tissa vacanīyo ‘māyasmā evaṃ avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya.

应该这样告诉他：‘不要这样说！尊者，不要这样说！不要诽谤世尊，因为诽谤世尊是不好的！世尊是不会这样说的。’

To these answer should be made as before. He should be assured that such cannot really be the case;

(At that, he should be spoken to in such a way as this: 'You should not say this. This should not be said thus, elder, the Bhagava would be scandalized, and it is not something that is "well done" to have scandalized the Bhagava, nor would the Bhagava say this. )

Aṭṭhānametaṃ, āvuso, anavakāso, yaṃ asmīti vigate [vighāte (sī. pī.)] ayamahamasmīti asamanupassato, atha ca panassa vicikicchākathaṅkathāsallaṃ cittaṃ pariyādāya ṭhassati, netaṃ ṭhānaṃ vijjati.

‘朋友们！这是不可能的，没有这样的道理：当“我存在”的想法已经消失，不再认为“这就是我”时，疑惑、犹豫的箭矢还会刺穿并占据他的心！’这种情况是不存在的。

that it is by emancipating the heart through equanimity, or again, through the expulsion of the conceit of the existence of an 'I,' that he becomes delivered from lust and from doubts and queries and debatings.

(The Bhagava would not say such a baseless and impossible thing. This state where "I am" is gone, where "I am this" is not something that is even considered, yet where wavering, questions of how?...how? rise up, pierce, and take hold of the heart is a thing that cannot be. )

Nissaraṇaṃ hetaṃ, āvuso, vicikicchākathaṅkathāsallassa, yadidaṃ asmimānasamugghāto’ti.

‘朋友们！这断除我慢（“我存在”的傲慢），正是从疑惑、犹豫的箭矢中出离的方法！’

(It is, friend, just this state where "I am" is gone, that extracts one from being pierced by wavering and questions of how?...how?' )

18. 六无上 Cha anuttariyāni (AN 6.30) [32]

﹝第三十二卷 ➲﹞ 327. dassanānuttariyaṃ, savanānuttariyaṃ, lābhānuttariyaṃ, sikkhānuttariyaṃ, pāricariyānuttariyaṃ, anussatānuttariyaṃ.

⑴ 无上见、⑵ 无上闻、⑶ 无上利得、⑷ 无上学、⑸ 无上行（服务）、⑹ 无上随念。

Six unsurpassable experiences, to wit, certain sights, certain things heard, certain gains, certain trainings, certain ministries, certain memories.

(Six unsurpassables: The unsurpassable sight, the unsurpassable "hearing", the unsurpassable gain, the unsurpassable training, the unsurpassable service, the unsurpassable memory. )

19. 六随念住 Cha anussatiṭṭhānāni (AN 6.10) [32]

buddhānussati, dhammānussati, saṅghānussati, sīlānussati, cāgānussati, devatānussati.

⑴ 念佛、⑵ 念法、⑶ 念僧、⑷ 念戒、⑸ 念施、⑹ 念天。

Six matters for recollection, to wit, the Buddha, the Norm, the Order, the moral precepts, renunciation, the devas.

(Six places to focus recollection: Recollection of the Buddha, Recollection of the Dhamma, Recollection of the Sangha, Recollection of Ethical Culture, Recollection of Generosity, Recollection of the Gods.)

☆ 六恒住（持续正念） ➾ ① 见色住舍、② 闻声住舍、③ 嗅香住舍、④ 尝味住舍、⑤ 身触住舍、⑥ 识法住舍。

20. 六恒住──六处持续正念 Cha satatavihārā (AN 4.195) [33]

﹝第三十三卷 ➲﹞ 328. Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā neva sumano hoti na dummano, upekkhako [upekkhako ca (syā. ka.)] viharati sato sampajāno.

朋友！在此有比丘，⑴ 用眼看见色（形相）后，不欢喜、也不忧愁，安住于舍（平静），保持正念、正知；

Six chronic states. Herein, friends, a brother on occasion of any of the five kinds of sensation,

(Six steady habits: Here friends a beggar seeing an object with the eye neither goes sweet on it nor gets upset, but living objectively detached remains steady; )

Sotena saddaṃ sutvā…pe…

⑵ 用耳听到声音后……（同前）……安住于舍，保持正念、正知；

(Hearing a sound with the ear neither goes sweet on it nor gets upset, but living objectively detached remains steady; )

⑶ 用鼻闻到香后……（同前）……安住于舍，保持正念、正知；

(Smelling a scent with the nose neither goes sweet on it nor gets upset, but living objectively detached remains steady; )

⑷ 用舌尝到味后……（同前）……安住于舍，保持正念、正知；

(Tasting a flavor with the tongue neither goes sweet on it nor gets upset, but living objectively detached remains steady; )

⑸ 用身接触触后……（同前）……安住于舍，保持正念、正知；

(Feeling a touch with the body neither goes sweet on it nor gets upset, but living objectively detached remains steady; )

manasā dhammaṃ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno.

⑹ 用意了知法（心所对象）后，不欢喜、也不忧愁，安住于舍，保持正念、正知。

as well as on that of any impression or idea, is neither delighted nor displeased, but remains equable, mindful and deliberate.

(Conscious of a mental object with the mind neither goes sweet on it nor gets upset, but living objectively detached remains steady. )

21. 六生类──六种出身类别 Chaḷābhijātiyo (AN 6.57) [34]

﹝第三十四卷 ➲﹞ 329. Idhāvuso, ekacco kaṇhābhijātiko samāno kaṇhaṃ dhammaṃ abhijāyati.

⑴ 朋友！在此有某人，属于黑暗类别，而造作黑暗（恶）法；

Six modes of heredity. Herein, friends, some persons being reborn in dark circumstances lead dark lives,

(Six categories of birth: Here friends, someone born in a dark category lives begetting dark things. )

Idha panāvuso, ekacco kaṇhābhijātiko samāno sukkaṃ dhammaṃ abhijāyati.

⑵ 朋友！在此有某人，属于黑暗类别，而造作光明（善）法；
others so born lead bright lives,

(Here friends, someone born in a dark category lives begetting bright things.)

Idha panāvuso, ekacco kaṇhābhijātiko samāno akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati.

⑶ 朋友！在此有某人，属于黑暗类别，而造作非黑非白之涅槃；
and other so born bring Nibbāna to pass, which is neither dark nor bright.

(Here friends, someone born in a dark category lives begetting Nibbāna, neither dark nor bright.)

Idha panāvuso, ekacco sukkābhijātiko samāno sukkaṃ dhammaṃ abhijāyati.

⑷ 朋友！在此有某人，属于光明类别，而造作光明（善）法；

Again, others born in bright circumstances lead bright lives,

(Here friends, someone born in a bright category lives begetting bright things.)

Idha panāvuso, ekacco sukkābhijātiko samāno kaṇhaṃ dhammaṃ abhijāyati.

⑸ 朋友！在此有某人，属于光明类别，而造作黑暗（恶）法；
or dark lives,

(Here friends, someone born in a bright category lives begetting dark things.)

Idha panāvuso, ekacco sukkābhijātiko samāno akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati.

⑹ 朋友！在此有某人，属于光明类别，而造作非黑非白之涅槃。

or bring Nibbāna to pass, which is neither dark nor bright.

(Here friends, someone born in a bright category lives begetting Nibbāna, neither dark nor bright.)

☆ 六决择分想 ➾ ➊ 无常想、➋ 于无常中感知苦想、➌ 于苦中感知无我想、➍ 舍断想（决择自‘无常想’）、➎ 离贪想（决择自‘苦想’）、➏ 灭尽想（决择自‘无我想’）。

22. 六决择分想 Cha nibbedhabhāgiyā saññā (AN 6.35) [34]

[nibbedhabhāgiyasaññā (syā. kaṃ.)] – aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā.

➊ 无常想、➋ 于无常中感知苦想、➌ 于苦中感知无我想、➍ 舍断想、➎ 离贪想、➏ 灭尽想。

Six ideas conducing to Nibbāna, to wit, the idea of impermanence, of ill in impermanence, of soullessness in ill, of elimination of passionlessness, of cessation.

(Six perceptions conducive to penetration: Perception of impermanance, perception of pain in impermanance, perception of pain in not-self, perception of letting go, perception of dispassion, perception of ending.)

“Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cha dhammā sammadakkhātā;

朋友！正是这些，那知者、见者、阿罗汉、正等觉者的世尊，已善巧宣说了这六法。

These Sixfold Doctrines, friends, have been perfectly set forth by the Exalted One ...

(These then, friends, are those six-part Dhammas consummately taught by the Bhagava, that Consummately-Awakened-One, an Arahant who knows and sees. )

tattha sabbeheva saṅgāyitabbaṃ…pe… atthāya hitāya sukhāya devamanussānaṃ.

于此，我们所有人都应共同合诵，不应争论；以使此梵行得以持续、长久住立；为了众多有情的利益与安乐，出于对世间的慈悲，为了诸天和人类的福祉、利益与安乐。

for the happiness of devas and men.

(In this situation, let us all gather together as one, undivided, so that this Best of Lives will stay on track and stand for a long time as a benefit to the many, as a pleasure for the many, out of compassion for the world, for the benefit and pleasure of gods and man.)

卍　　　　卍　　　　卍

✩ 开示七法 Sattakaṃ (Sevens) [35~37]

﹝第三十五卷 ➲﹞ 330. “Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena satta dhammā sammadakkhātā;

朋友！确实，那知者、见者、阿罗汉、正等觉者的世尊，已善巧宣说了七法。

There are Sevens in the Doctrine, friends, which have been perfectly set forth by the Exalted One who knows, who sees ...

(There are, friends, seven-part Dhammas consummately taught by the Bhagava, that Consummately-Awakened-One, an Arahant who knows and sees. )

tattha sabbeheva saṅgāyitabbaṃ…pe… atthāya hitāya sukhāya devamanussānaṃ.

于此，我们所有人都应共同合诵，不应争论；以使此梵行得以持续、长久住立；为了众多有情的利益与安乐，出于对世间的慈悲，为了诸天和人类的福祉、利益与安乐。

Here should there be chanting by all in concord, not wrangling ... for the happiness of devas and men.

(In this situation, let us allgather together as one, undivided, so that this Best of Lives will stay on track and stand for a long time as a benefit to the many, as a pleasure for the many, out of compassion for the world, for the benefit and pleasure of gods and man. )

Katame satta?

是哪七法呢？

Which are they?

(What are these sevens? )

1. 七财 Satta ariyadhanāni (AN 7.6) [35]

saddhādhanaṃ, sīladhanaṃ, hiridhanaṃ, ottappadhanaṃ, sutadhanaṃ, cāgadhanaṃ, paññādhanaṃ.

➊ 信财、➋ 戒财、➌ 惭财、➍ 愧财、➎ 闻财、➏ 施财、➐ 慧财。

Seven treasures, to wit, the treasure of faith, of morals, of conscientiousness, of discretion, of learning, of self-denial, of insight.

(Seven Aristocratic Treasures: The faith-treasure, the ethics-treasure, the sense-of-shame-treasure, the fear-of-blame-treasure, the knowledge-threasure, the generosity-treasure, the wisdom-treasure. )

2. 七菩提分──七项觉悟条件 Satta bojjhaṅgā (SN 46.4, 185) [35]

satisambojjhaṅgo, dhammavicayasambojjhaṅgo, vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo.

➊ 念觉支、➋ 择法觉支、➌ 精进觉支、➍ 喜觉支、➎ 轻安觉支、➏ 定觉支、➐ 舍觉支。

Seven factors of enlightenment, to wit, the factor of mindfulness, of study of doctrines, of energy, of zest, of serenity, of concentration, of equanimity.

(The Seven Dimensions of Self-Awakening: The mental dimension of self-awakening, the Dhamma-research dimension of self-awakening, the energizing dimension of self-awakening, the impassivity dimension of self-awakening, the getting high dimension of self-awakening, the objective detachment dimension of self awakening. )

☆ 正 ➾ Sammā 如实 ➾ 如其本然。

3. 七定资粮 Satta samādhiparikkhārā (AN 7.45) [35]

sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati.

➊ 正见、➋ 正思惟、➌ 正语、➍ 正业、➎ 正命、➏ 正精进、➐ 正念。

Seven requisites of concentration, to wit, right views, right intention, right speech, right action, right livelihood, right effort, right mindfulness.

(Seven requisites of getting high: High view, high principles, high speech, high works, high lifestyle, high self-control, high mindedness. )

4. 七非法 Satta asaddhammā (AN 7.93) [35]

idhāvuso, bhikkhu assaddho hoti, ahiriko hoti, anottappī hoti, appassuto hoti, kusīto hoti, muṭṭhassati hoti, duppañño hoti.

朋友！在此有比丘：‘⓵ 无信、⓶ 无惭、⓷ 无愧、⓸ 少闻、⓹ 懈怠、⓺ 失念（健忘）、⓻ 无慧。’

Seven vicious qualities, to wit, want of faith, unconscientiousness, indiscretion, want of doctrinal knowledge, slackness, muddleheadedness, want of insight.

(Seven that are not True Dhamma: Here friends a beggar is without faith, without sense of shame, without fear of blame, is of little learning, is lazy, is absent-minded, lacking in wisdom. )

5. 七正法 Satta saddhammā (AN 7.94) [35]

idhāvuso, bhikkhu saddho hoti, hirimā hoti, ottappī hoti, bahussuto hoti, āraddhavīriyo hoti, upaṭṭhitassati hoti, paññavā hoti.

朋友！在此有比丘：‘➊ 有信、➋ 有惭、➌ 有愧、➍ 多闻、➎ 勤精进、➏ 念现前（具足正念）、➐ 具慧。’

Seven virtuous qualities, to wit, the opposites of the foregoing.

(Seven that are True Dhamma: Here friends a beggar has faith, has a sense of shame, has fear of blame, has heard much, is enterprising and energetic, is wise. )

6. 七善士法 Satta sappurisadhammā (AN 7.68) [35]

idhāvuso, bhikkhu dhammaññū ca hoti atthaññū ca attaññū ca mattaññū ca kālaññū ca parisaññū ca puggalaññū ca.”

朋友！在此有比丘：‘➊ 知法、➋ 知义、➌ 知自己、➍ 知量、➎ 知时、➏ 知会众、➐ 知人。’

Seven qualities of the good, to wit, knowledge of the Dhamma, of the meaning [contained in its doctrines], knowledge of self, knowledge how to be temperate, how to choose and keep time, knowledge of groups of persons, and of individuals.

(Seven Dhammas of a Good Man: Here friends a beggar has knowledge of Dhamma, knowledge of the goal, has knowledge of the self, has knowledge of measure, has knowledge of timing, knowledge of classes of men, knowledge of individuals. )

☆ 七殊妙事 ➾ ⑴ 受持学处、⑵ 现观诸法、⑶ 调伏欲求、⑷ 独坐禅思、⑸ 发勤精进、⑹ 正念正知、⑺ 洞察谛见。

7. 七殊妙事 Satta niddasavatthūni (AN 7.42) [36]

﹝第三十六卷 ➲﹞ 331. Idhāvuso, bhikkhu sikkhāsamādāne tibbacchando hoti, āyatiñca sikkhāsamādāne avigatapemo.

⑴ 朋友！在此有比丘，对于受持学处有强烈的意愿，且对未来继续受持学处保持热爱；

Seven bases of Arahantship. Herein, friends, a brother is keenly desirous of entering the training, and longs to continue doing so.

(Seven characteristics of distinction: Here friends a beggar has a great desire to undertake training, and likes the workout undertaking the training involves. )

Dhammanisantiyā tibbacchando hoti, āyatiñca dhammanisantiyā avigatapemo.

⑵ 对于审察法有强烈的意愿，且对未来继续审察法保持热爱；

He feels similarly with regard to insight into the doctrine,

(He has a great desire to get down the dhamma and likes the workout getting down the dhamma involves. )

Icchāvinaye tibbacchando hoti, āyatiñca icchāvinaye avigatapemo.

⑶ 对于调伏欲求有强烈的意愿，且对未来继续调伏欲求保持热爱；
to the suppression of hankerings,

(He has a great desire to control his wishes and likes the workout controlling his wishes involves. )

Paṭisallāne tibbacchando hoti, āyatiñca paṭisallāne avigatapemo.

⑷ 对于独住（禅思）有强烈的意愿，且对未来继续独住（禅思）保持热爱；
to [the need of] solitude,

(He has a great desire for retirement in seclusion and likes the workout retirement in seclusion involves. )

Vīriyārambhe tibbacchando hoti, āyatiñca vīriyārambhe avigatapemo.

⑸ 对于发起精进有强烈的意愿，且对未来继续发起精进保持热爱；
to evoking energy,

(He has a great desire for arousing of energy and likes the workout arousing energy involves. )

Satinepakke tibbacchando hoti, āyatiñca satinepakke avigatapemo.

⑹ 对于保持念和慧（念与明觉）有强烈的意愿，且对未来继续保持念和慧保持热爱；
to mindfulness and perspicacity,

(He has a great desire for mental discipline and likes the workout mental discipline involves. )

Diṭṭhipaṭivedhe tibbacchando hoti, āyatiñca diṭṭhipaṭivedhe avigatapemo.

⑺ 对于洞见（真理）有强烈的意愿，且对未来继续追求洞见保持热爱；
to intuition of the truth.

(He has a great desire for penetrting view and likes the workout penetrating view involves. )

8. 七想 Satta saññā (AN 10.60) [36]

aniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā.

➊ 无常想、➋ 无我想、➌ 不净想、➍ 过患想、➎ 舍断想、➏ 离贪想、➐ 灭尽想。

Seven perceptions, to wit, that of impermanence, of soullessness, of ugliness, of evil [in the world], of elimination, of passionlessness, of cessation.

(Seven perceptions: Perception of impermanance, perception of not-self, perception of the impure, perception of misery, perception of letting go, perception of dispassion, perception of ending. )

☆ 有学五力（如来五力）pañca-sekha-bala (AN 5.11-12) ➾ ➊ 信力 saddhā-bala、➋ 惭力 hirī-bala、➌ 愧力 ottappa-bala、➍ 精进力 viriya-bala、➎ 慧力 paññā-bala。

9. 七力 Satta balāni (AN 7.4) [36]

saddhābalaṃ, vīriyabalaṃ, hiribalaṃ, ottappabalaṃ, satibalaṃ, samādhibalaṃ, paññābalaṃ.

⓵ 信力、⓶ 精进力、⓷ 惭力、⓸ 愧力、⓹ 念力、⓺ 定力、⓻ 慧力。

Seven powers, to wit, the power of faith, energy, conscientiousness, discretion, mindfulness, concentration, insight.

(Seven powers: Faith-power, energy power, sense-of-shame-power, fear-of-blame-power, mental-power, high-getting-power, wisdom-power. )

☆ 七识住 ➾ ① 人天恶处（欲界六天、地狱、饿鬼、傍生）、② 初禅梵身天（三天） devā brahmakāyikā、③ 二禅光音天（三天） devā ābhassarā、④ 三禅遍净天（三天） devā subhakiṇhā、⑤ 空无边处 ākāsānañcāyatana、⑥ 识无边处 viññāṇañcāyatana、⑦ 无所有处 ākiñcaññāyatana。

10. 七识住 Satta viññāṇaṭṭhitiyo (AN 7.44) [37]

﹝第三十七卷 ➲﹞ 332. Santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. Ayaṃ paṭhamā viññāṇaṭṭhiti.

⑴ 朋友！有些有情，身形不同、感知（想）不同，例如人类、某些天神和某些堕恶道者。这是第一识住。

Seven stations of consciousness. There are beings, brethren, who are diverse both in body and in mind, such as mankind, certain devas and some who have gone to an evil doom. This is the first station (or persistence) for [re-born] consciousness.

(Seven footholds of consciousness: There are beings, friends, diverse in body, diverse in perception suchas man, some gods and some on the path to ruin. This is the first foothold of consciousness. )

“Santāvuso, sattā nānattakāyā ekattasaññino seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. Ayaṃ dutiyā viññāṇaṭṭhiti.

⑵ 朋友！有些有情，身形不同、感知（想）相同，例如初次生于梵天界的诸天神（初禅天）。这是第二识住。

Other beings are diverse of body, but uniform in mind, such as the devas of the Brahma-world, reborn there from [practice here of] first [Jhāna].

(There are beings, friends, diverse in body, similar in perception, such as the gods in the Brahma group. This is the second foothold of consciousness. )

“Santāvuso, sattā ekattakāyā nānattasaññino seyyathāpi devā ābhassarā. Ayaṃ tatiyā viññāṇaṭṭhiti.

⑶ 朋友！有些有情，身形相同、感知（想）不同，例如光音天（二禅天）的诸天神。这是第三识住。

Others are uniform in body, diverse in intelligence, such as the Radiant Devas.

(There are beings, friends, similar in body, diverse in perception, suchas the gods of the Abhassara. This is the third foothold of consciousness. )

“Santāvuso, sattā ekattakāyā ekattasaññino seyyathāpi devā subhakiṇhā. Ayaṃ catutthī viññāṇaṭṭhiti.

⑷ 朋友！有些有情，身形相同、感知（想）相同，例如遍净天（三禅天）的诸天神。这是第四识住。

Others are uniform both in body and in intelligence, such as the All-Lustrous Devas.

(There are beings, friends, similar in body and similar in perception, such as the gods of the Subhakiṇhā. This is the fourth foothold of consciousness. )

“Santāvuso, sattā sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā. Ayaṃ pañcamī viññāṇaṭṭhiti.

⑸ 朋友！有些有情，完全超越色想，灭除有对想，不作意种种想，（而想）‘虚空无边’，生于空无边处。这是第五识住。

Others there are who, by having passed wholly beyond all consciousness of matter, by the dying out of the consciousness of sense-reaction, by having turned the attention away from any consciousness of the manifold and become consciousonly of 'space as infinite' are dwellers in the realm of infinite space.

(There are beings, friends that, passing past all perception of materiality, leaving behind perception of reaction, averting the mind from perception of diversity, thinking 'Unending is space,' experience the Realm of Space. This is the fifth foothold of consciousness. )

“Santāvuso, sattā sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanūpagā. Ayaṃ chaṭṭhī viññāṇaṭṭhiti.

⑹ 朋友！有些有情，完全超越空无边处，（而想）‘识是无边’，生于识无边处。这是第六识住。

Others there are who, by having passed wholly beyond the realm of infinite space and become conscious only of consciousness as infinite are dwellers in the realm of infinite consciousness.

(There are beings, friends that, wholly passing past the Realm of Space, thinking "Unending is Consciousness,' experience the Realm of Consciousness. This is the sixth foothold of consciousness. )

“Santāvuso, sattā sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā. Ayaṃ sattamī viññāṇaṭṭhiti.

⑺ 朋友！有些有情，完全超越识无边处，（而想）‘无任何事物’，生于无所有处。这是第七识住。

Others there are who, having passed wholly beyond the realm of infinite consciousness, and become conscious only that 'there is nothing whatever,' are dwellers in the realm of nothingness. Such are the remaining stations of consciousness.

(There are beings, friends that, wholly passing past the Realm of Consciousness, thinking 'There are No Things There,' experience the Realm Where There is No Thing There. This is the seventh foothold of consciousness. )

11. 七应供人 Satta puggalā dakkhiṇeyyā (MN 70, 182) [37]

ubhatobhāgavimutto, paññāvimutto, kāyasakkhi, diṭṭhippatto, saddhāvimutto, dhammānusārī, saddhānusārī.

➊ 俱解脱者、➋ 慧解脱者、➌ 身证者、➍ 见至者、➎ 信解脱者、➏ 随法行者、➐ 随信行者。

Seven [types of] pesons worthy of offerings, to wit, the freed-both-ways, the freed by insight, they who have bodily testimony, they who have won the view, they who are freed by confidence, the followers of wisdom, and the followers of confidence.

(Seven individuals worthy of receivings: Both-sides-freed, wisdom-freed, the body-seer, the liberated-at-heart, the Dhamma-follower, the faith follower. )

12. 七随眠 Satta anusayā (AN 7.12) [37]

kāmarāgānusayo, paṭighānusayo, diṭṭhānusayo, vicikicchānusayo, mānānusayo, bhavarāgānusayo, avijjānusayo.

⑴ 欲贪随眠；⑵ 瞋恚随眠；⑶ 见随眠；⑷ 疑随眠；⑸ 慢随眠；⑹ 有贪随眠；⑺ 无明随眠。

Seven kinds of latent bias, to wit, the bias of sensual passion, of enmity, of false opinion, of doubt, of conceit, of lust for rebirth, of ignorance.

(Seven biases: The bias towards lust for sense pleasures, the bias towards reaction, the bias towards views, the bias towards doubt, the bias towards pride, the bias towards lust for living, the bias towards blindness. )

13. 七结 Satta saññojanāni (AN 7.8) [37]

anunayasaññojanaṃ [kāmasaññojanaṃ (syā. kaṃ.)], paṭighasaññojanaṃ, diṭṭhisaññojanaṃ, vicikicchāsaññojanaṃ, mānasaññojanaṃ, bhavarāgasaññojanaṃ, avijjāsaññojanaṃ.

⑴ 随欲结（或译：顺从结）；⑵ 瞋恚结；⑶ 见结；⑷ 疑结；⑸ 慢结；⑹ 有贪结；⑺ 无明结。

Seven fetters, to wit, compliance, opposition, false opinion, doubt, conceit, lust for rebirth, ignorance.

(Seven yokes to rebirth: The yoke to rebirth which is compliance, the yoke to rebirth which is reaction, the yoke to rebirth which is views, the yoke to rebirth with is doubt, the yoke to rebirth which is pride, the yoke to rebirth which is lust for living, the yoke to rebirth which is blindness. )

☆ 四诤事 cattāri adhikaraṇāni ➾ ① 争论诤事（教理诤事：当面法则、服从多数） vivādādhikaraṇa，② 教诫诤事（呵责诤事：当面法则、记忆法则、不痴法则、调查法则） anuvādādhikaraṇa，③ 犯罪诤事（戒律诤事：当面法则、自白法则、撤销法则） āpattādhikaraṇa，④ 行事诤事（义务诤事：开会方面，当面法则） kiccādhikaraṇa。 (CV 4.8, 215-227)(CV 4.9, 228-242)(PV 5.1, 292-296)

☆ 七止诤（七灭诤、平息诤事） Satta adhikaraṇasamathā ➾ ① 现前毗尼（当面澄清，当面法则：争论诤事、教诫诤事、犯罪诤事、行事诤事） sammukhāvinayo dātabbo，② 忆念毗尼（事者回忆，记忆法则：教诫诤事） sativinayo dātabbo，③ 不痴毗尼（并非痴狂，不痴法则：教诫诤事） amūḷhavinayo dātabbo，④ 自言毗尼（自白承认，自白法则：犯罪诤事） paṭiññāya kāretabbaṃ，⑤ 多语毗尼（投票表决，服从多数：争论诤事） yebhuyyasikā，⑥ 觅罪毗尼（搜证调查，调查法则：教诫诤事） tassapāpiyasikā，⑦ 如草覆地（撤销不究，撤销法则：犯罪诤事） tiṇavatthārako。 (MN 104, 41-54)(CV 4.9, 228-242)

14. 七止诤 Satta adhikaraṇasamathā (MN 104, 41-54) [37]

uppannuppannānaṃ adhikaraṇānaṃ samathāya vūpasamāya

为了平息、止息已生起的各种诤事──

Seven rules for the pacifying and suppression of disputed questions that have been raised, to wit,

(Seven that calm and settle disputatious disrupting-eruptions: )

sammukhāvinayo dātabbo,

⑴ 应行现前毗尼（应根据当面澄清的原则）；
the proceeding face-to-face must be performed,

(Setting up discipline by confrontation, )

sativinayo dātabbo,

⑵ 应行忆念毗尼（应根据当事人回忆的原则）；
the proceeding for the consciously innocent must be performed,

(Setting up discipline by reminder, )

amūḷhavinayo dātabbo,

⑶ 应行不痴毗尼（应根据（确认）并非精神错乱的原则）；
the proceeding in the case of those who are no longer out of their mind must be performed,

(Setting up discipline of the deranged, )

paṭiññāya kāretabbaṃ,

⑷ 应依自认（应根据自白承认的原则）；
the proceeding on confession of guilt must be carried out,

(Allowing rehabilitation after admission of guilt, )

yebhuyyasikā,

⑸ 应依多数决（应根据投票表决的原则）；
the proceeding by a majority of the Chapter,

(Settling disputes by majority rule, )

tassapāpiyasikā,

⑹ 应行觅罪（应根据（对恶性者）定罪的原则）；
or the proceeding for the obstinate,

(Sanctioning evil-doers, )

tiṇavatthārako.

⑺ 应行如草覆地（应根据遮盖（不再追究）的原则）。

or the proceeding by covering over as with grass.

(Settling an issue by burying it, covering it as with a grass garment. )

“Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena satta dhammā sammadakkhātā;

朋友！正是这些，那知者、见者、阿罗汉、正等觉者的世尊，已善巧宣说了这七法。

These, friends, are the Double Doctrines perfectly set forth by the Exalted One who knows, who sees.

(These then, friends, are those seven-part Dhammas consummately taught by the Bhagava, that Consummately-Awakened-One, an Arahant who knows and sees. )

tattha sabbeheva saṅgāyitabbaṃ…pe… atthāya hitāya sukhāya devamanussānaṃ.

于此，我们所有人都应共同合诵，不应争论；以使此梵行得以持续、长久住立；为了众多有情的利益与安乐，出于对世间的慈悲，为了诸天和人类的福祉、利益与安乐。

Hereon there should be a chanting byall in concord, not a wrangling, that thus this holy life may persist and be long maintained. That may be for the welfare and happiness of many folk, for compassion on the world, for the good, the welfare, the happiness of devas and of men.

(In this situation, let us all gather to gether as one, undivided, so that this Best of Lives will stay on track and stand for a long time as a benefit to the many, as a pleasure for the many, out of compassion for the world, for the benefit and pleasure of gods and man.)

Dutiyabhāṇavāro niṭṭhito.

第二诵品结束

卍　　　　卍　　　　卍

第三诵品 Tatiyabhāṇavāro [38~54]

✩ 开示八法 Aṭṭhakaṃ (Eights) [38~44]

﹝第三十八卷 ➲﹞ 333. “Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena aṭṭha dhammā sammadakkhātā;

朋友！确实，那知者、见者、阿罗汉、正等觉者的世尊，已善巧宣说了八法。

There are 'Eights in the Doctrine,' friends, [similarly] set forth . ...

(There are, friends, eight-part Dhammas consummately taught by the Bhagava, that Consummately-Awakened-One, an Aristocrat who knows and sees. )

tattha sabbeheva saṅgāyitabbaṃ…pe… atthāya hitāya sukhāya devamanussānaṃ.

于此，我们所有人都应共同合诵，不应争论；以使此梵行得以持续、长久住立；为了众多有情的利益与安乐，出于对世间的慈悲，为了诸天和人类的福祉、利益与安乐。

(In this situation, let us all gather together as one, undivided, so that this Best of Lives will stay on track and stand for a long time as a benefit to the many, as a pleasure for the many, out of compassion for the world, for the benefit and pleasure of gods and man.)

Katame aṭṭha?

是哪八法呢？

Which are they?

(What are these eights?)

1. 八邪（道） Aṭṭha micchattā (AN 10.113) [38]

micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo micchāsati, micchāsamādhi.

⑴ 邪见、⑵ 邪思惟、⑶ 邪语、⑷ 邪业、⑸ 邪命、⑹ 邪精进、⑺ 邪念、⑻ 邪定。

Eight wrong factors of character and conduct, to wit, wrong views, intention, speech, action, livelihood, effort, mindfulness, concentration.

(Eight Mistakes: Mistaken view, mistaken principles, mistaken speech, mistaken works, mistaken lifestyle, mistaken self-control, mistaken satisfactions, mistaken high-getting. )

2. 八正（道） Aṭṭha sammattā (AN 10.113) [38]

sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.

⑴ 正见、⑵ 正思惟、⑶ 正语、⑷ 正业、⑸ 正命、⑹ 正精进、⑺ 正念、⑻ 正定。

Eight right factors of character and conduct, to wit, right views, right intentions, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

(Eight Consummates: High view, high principles, high speech, high works, high lifestyle, high self-control, high satisfactions, high getting high. )

3. 八应供人 Aṭṭha puggalā dakkhiṇeyyā (SN 48.18, 488) [38]

sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno; sakadāgāmī, sakadāgāmiphalasacchikiriyāya paṭipanno; anāgāmī, anāgāmiphalasacchikiriyāya paṭipanno; arahā, arahattaphalasacchikiriyāya paṭipanno.

➊ 须陀洹（入流果）、➋ 为现证须陀洹果而行道者，➌ 斯陀含（一来果）、➍ 为现证斯陀含果而行道者，➎ 阿那含（不还果）、➏ 为现证阿那含果而行道者，➐ 阿罗汉（阿罗汉果）、➑ 为现证阿罗汉果而行道者。

Eight types of persons worthy of offerings, to wit,

(1) one who has 'attained the stream' [or First Path].

(2) One who has worked for the realizing of the Fruit of stream-attainment.

(3) One who is a Once-returner.

(4) One who has worked for the realizing of the Fruit of Once-returning.

(5) One who is a Never-returner.

(6) One who has worked for the realizing of the Fruit of Never-returning.

(7) One who is Arahant.

(8) One who has worked for the realizing of Arahantship.

(Eight individuals worthy of receivings: The Streamwinner, and the one who has taken on the job of seeing the benefits of streamwinning for himself; the once-returner and the one who has taken on the job of seeing the benefits of once-returning for himself; the non-returner and the one who has taken on the job of seeing the benefits of once-returning for himself; the arahant and the one who has taken on the job of seeing the benefits of arahantship for himself. )

☆ 八懈怠事（懈怠的依据） ➾ ➊ 事未作而躺卧、➋ 事已作而躺卧、➌ 路未行而躺卧、➍ 路已行而躺卧、➎ 未得食而躺卧、➏ 已得食而躺卧、➐ 有小病而躺卧、➑ 病初愈而躺卧。

4. 八懈怠事 Aṭṭha kusītavatthūni (AN 8.80) [39]

﹝第三十九卷 ➲﹞ 334. Idhāvuso, bhikkhunā kammaṃ kātabbaṃ hoti. Tassa evaṃ hoti – ‘kammaṃ kho me kātabbaṃ bhavissati, kammaṃ kho pana me karontassa kāyo kilamissati, handāhaṃ nipajjāmī’ti! So nipajjati na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Idaṃ paṭhamaṃ kusītavatthu.

➊ 朋友！在此，有比丘应做某项工作。他这样想：‘我将有工作要做，但做这工作会让身体疲劳，不如躺下吧！’于是他躺下，不发起精进，以求达到未达之境，证得未证之果，实现未实现之事。这是第一种懈怠的依据。

Eight bases of slackness.

Herein, friends,

(1) let a brother have some work to do.

He thinks:

'There's that work I have to do,
but the doing of it will tire me.

Well then, I shall lie down.'

He lies down;
he stirs up no energy to finish that which is not done,
to accomplish the unaccomplished,
to realize the unrealized.

(Eight foundations of lazyness: Here friends, a beggar has some work that needs to be done. In this case he thinks: 'There is some work that needs to be done by me, but this work surely will result in a body get'n tired. Well then! I will just lie down.' So lying down, he does not energize get-up-and-go for the attaining of the unattained, for the accomplishment of what should be accomplished, for the seeing with his own eyes what can be seen with one's own eyes. This is the first foundation of lazyness. )

Puna caparaṃ, āvuso, bhikkhunā kammaṃ kataṃ hoti. Tassa evaṃ hoti – ‘ahaṃ kho kammaṃ akāsiṃ, kammaṃ kho pana me karontassa kāyo kilanto, handāhaṃ nipajjāmī’ti! So nipajjati na vīriyaṃ ārabhati…pe… idaṃ dutiyaṃ kusītavatthu.

➋ 再者，朋友！有比丘已做完工作。他这样想：‘我做了工作，做这工作使身体疲劳了，不如躺下吧！’于是他躺下，不发起精进……（中略）……这是第二种懈怠的依据。

(2) Or he has been working, and thinks:

'I have been working,
and the doing of my work has tired me.

Well then, I shall lie down.'

He lies down;
he stirs up no energy to finish that which is not done,
to accomplish the unaccomplished,
to realize the unrealized.

(Again, additionally friends, a beggar has finished some work. In this case he thinks: 'I have finished this work, this work sure has resulted in a body get'n tired. Well then! I will just lie down.' So lying down, he does not energize get-up-and-go for the attaining of the unattained, for tthe accomplishment of what should be accomplished, for the seeing with his own eyes what can be seen with one's own eyes. This is the second foundation of lazyness. )

Puna caparaṃ, āvuso, bhikkhunā maggo gantabbo hoti. Tassa evaṃ hoti – ‘maggo kho me gantabbo bhavissati, maggaṃ kho pana me gacchantassa kāyo kilamissati, handāhaṃ nipajjāmī’ti! So nipajjati na vīriyaṃ ārabhati… idaṃ tatiyaṃ kusītavatthu.

➌ 再者，朋友！有比丘将要出行。他这样想：‘我将要出行，但出行会让身体疲劳，不如躺下吧！’于是他躺下，不发起精进……（中略）……这是第三种懈怠的依据。

(3) Or he has to make a journey,
and he thinks:

'I have to make a journey,
and that will tire me.

Well then, I shall lie down.'

He lies down;
he stirs up no energy to finish that which is not done,
to accomplish the unaccomplished,
to realize the unrealized.

(Again, additionally friends, a beggar has some Way to go. In this case he thinks: 'I have some ways to go, this Way surely will result in a body get'n tired. Well then! I will just lie down.' So lying down, he does not energize get-up-and-go for the attaining of the unattained, for the accomplishment of what should be accomplished, for the seeing with his own eyes what can be seen with one's own eyes. This is the third foundation of lazyness. )

Puna caparaṃ, āvuso, bhikkhunā maggo gato hoti. Tassa evaṃ hoti – ‘ahaṃ kho maggaṃ agamāsiṃ, maggaṃ kho pana me gacchantassa kāyo kilanto, handāhaṃ nipajjāmī’ti! So nipajjati na vīriyaṃ ārabhati… idaṃ catutthaṃ kusītavatthu.

➍ 再者，朋友！有比丘已经出行回来。他这样想：‘我出行了，出行使身体疲劳了，不如躺下吧！’于是他躺下，不发起精进……（中略）……这是第四种懈怠的依据。

(4) Or he has gone on his journey,
and reflects:

'I have gone on a journey,
and that has tired me.

Well then, I shall lie down.'

He lies down;
he stirs up no energy to finish that which is not done,
to accomplish the unaccomplished,
to realize the unrealized.

(Again, additionally friends, a beggar has gone some ways. In this case he thinks: 'I have come some ways, this Way sure has resulted in a body get'n tired. Well then! I will just lie down.' So lying down, he does not energize get-up-and-go for the attaining of the unattained, for the accomplishment of what should be accomplished, for the seeing with his own eyes what can be seen with one's own eyes. This is the fourth foundation of lazyness. )

Puna caparaṃ, āvuso, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ.

➎ 再者，朋友！有比丘到村镇乞食，没有获得足够所需，无论是粗劣或精致的食物。

(5) Or he tours about a village or township for alms
and does not obtain his fill of poor or rich food,

(Again, additionally friends, a beggar walking his beggar's rounds in village or market town does not get either rough or excellent food sufficient to fulfill his needs. )

Tassa evaṃ hoti – ‘ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto nālatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ, tassa me kāyo kilanto akammañño, handāhaṃ nipajjāmī’ti! So nipajjati na vīriyaṃ ārabhati… idaṃ pañcamaṃ kusītavatthu.

他这样想：‘我到村镇乞食，没有获得足够所需，无论是粗劣或精致的食物，我的身体疲惫不堪，不适于工作，不如躺下吧！’于是他躺下，不发起精进……（中略）……这是第五种懈怠的依据。

and thinks:

'I've gone about village,
about township for alms
and have not obtained my fill of poor or rich food.

This body of me is tired and good for naught.

Well then, I'll lie down.'

He lies down;
he stirs up no energy to finish that which is not done,
to accomplish the unaccomplished,
to realize the unrealized.

(In this case he thinks: 'I have walked my beggar's rounds in village and market town and have not got either rough or excellent food sufficient to fulfill my needs, this surely has got'n a body tired and unfit for work. Well then! I will just lie down.' So lying down, he does not energize get-up-and-go for the attaining of the unattained, for the accomplishment of what should be accomplished, for the seeing with his own eyes what can be seen with one's own eyes. This is the fifth foundation of lazyness. )

Puna caparaṃ, āvuso, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ.

➏ 再者，朋友！有比丘到村镇乞食，获得了足够所需，无论是粗劣或精致的食物。

(6) Or he tours about a village or township for alms
and does obtain his fill of poor or rich food,

(Again, additionally friends, a beggar walking his beggar's rounds in village or market town does get either rough or excellent food sufficient to fulfill his needs. )

Tassa evaṃ hoti – ‘ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto alatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ, tassa me kāyo garuko akammañño, māsācitaṃ maññe, handāhaṃ nipajjāmī’ti! So nipajjati na vīriyaṃ ārabhati… idaṃ chaṭṭhaṃ kusītavatthu.

他这样想：‘我到村镇乞食，获得了足够所需，无论是粗劣或精致的食物，我的身体沉重不堪，不适于工作，（感觉）像是塞满了豆子，不如躺下吧！’于是他躺下，不发起精进……（中略）……这是第六种懈怠的依据。

and thinks:

'I've gone about a village or township for alms
and have obtained my fill of poor or rich food.

This body of me is heavy and good for naught,
seems tome like a load of soaked beans.

Well then, I'll lie down'

He lies down;
he stirs up no energy to finish that which is not done,
to accomplish the unaccomplished,
to realize the unrealized.

(In this case he thinks: 'I have walked my beggar's rounds in village and market town and have got either rough or excellent food sufficient to fulfill my needs, thus my belly has become heavy like the sixth month, methinks. This surely has got'n a body tired and unfit for work. Well then! I will just lie down.' So lying down, he does not energize get-up-and-go for the attaining of the unattained, for the accomplishment of what should be accomplished, for the seeing with his own eyes what can be seen with one's own eyes. This is the sixth foundation of lazyness. )

Puna caparaṃ, āvuso, bhikkhuno uppanno hoti appamattako ābādho. Tassa evaṃ hoti – ‘uppanno kho me ayaṃ appamattako ābādho; atthi kappo nipajjituṃ, handāhaṃ nipajjāmī’ti! So nipajjati na vīriyaṃ ārabhati… idaṃ sattamaṃ kusītavatthu.

➐ 再者，朋友！有比丘生了少许小病。他这样想：‘我生了少许小病；现在适合躺下休息，不如躺下吧！’于是他躺下，不发起精进……（中略）……这是第七种懈怠的依据。

(7) Or in him some slight ailment has arisen,
and he thinks:

In this state it is fit I lie down.

He lies down;
he stirs up no energy to finish that which is not done,
to accomplish the unaccomplished,
to realize the unrealized.

(Again, additionally friends, a beggar is experiencing some slight sickness. In this case he thinks: 'Some slight sickness has arisen in me, this being the case, it is proper that I lie down. Well then! I will just lie down.' So lying down, he does not energize get-up-and-go for the attaining of the unattained, for the accomplishment of what should be accomplished, for the seeing with his own eyes what can be seen with one's own eyes. This is the seventh foundation of lazyness. )

Puna caparaṃ, āvuso, bhikkhu gilānā vuṭṭhito [gilānavuṭṭhito (saddanīti) a. ni. 6.16 nakulapitusuttaṭīkā passitabbā] hoti aciravuṭṭhito gelaññā.

➑ 再者，朋友！有比丘病刚好转，从病中起身不久。

(8) Or he has recovered from illness,
has recently arisen from some indisposition.

(Again, additionally friends, a beggar has recovered from sickness, has been recovered from that sickness for a while. )

Tassa evaṃ hoti – ‘ahaṃ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā, tassa me kāyo dubbalo akammañño, handāhaṃ nipajjāmī’ti! So nipajjati na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Idaṃ aṭṭhamaṃ kusītavatthu.

他这样想：‘我病刚好转，从病中起身不久，我的身体虚弱，不适于工作，不如躺下吧！’于是他躺下，不发起精进，以求达到未达之境，证得未证之果，实现未实现之事。这是第八种懈怠的依据。

And he thinks,
his body is weak and good for naught,
and lies down nor stirs up energy,
to finish that which is not done,
to accomplish the unaccomplished,
to realize the unrealized.

(In this case he thinks: 'I have recovered from sickness, have recovered from sickness recently, this being the case a body is debilitated and unfit for work. Well then! I will just lie down.' So lying down, he does not energize get-up-and-go for the attaining of the unattained, for the accomplishment of what should be accomplished, for the seeing with his own eyes what can be seen with one's own eyes. This is the eighth foundation of lazyness. )

☆ 八精进事（发起精进的依据） ➾ ➀ 事未作而精进、➁ 事已作而精进、➂ 路未行而精进、➃ 路已行而精进、➄ 未得食而精进、➅ 已得食而精进、➆ 有小病而精进、➇ 病初愈而精进。

5. 八精进事 Aṭṭha ārambhavatthūni (AN 8.80) [40]

﹝第四十卷 ➲﹞ 335. Idhāvuso, bhikkhunā kammaṃ kātabbaṃ hoti. Tassa evaṃ hoti – ‘kammaṃ kho me kātabbaṃ bhavissati, kammaṃ kho pana me karontena na sukaraṃ buddhānaṃ sāsanaṃ manasi kātuṃ, handāhaṃ vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya, asacchikatassa sacchikiriyāyā’ti! So vīriyaṃ ārabhati appattassa pattiyā, anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Idaṃ paṭhamaṃ ārambhavatthu.

➀ 朋友！在此，有比丘应做某项工作。他这样想：‘我将有工作要做，但做这工作时，将不易作意（忆持、修习）佛陀的教导。不如趁现在发起精进，以求达到未达之境，证得未证之果，实现未实现之事！’于是他发起精进，以求达到未达之境，证得未证之果，实现未实现之事。这是第一种发起精进的依据。

Eight bases of setting afoot an undertaking.

Herein, brethren,

(1) let a brother have some work to do.

He thinks:

'There is that work I have to do,
but in doing it,

I shall not find it easy to attend to the religion of the Buddhas.

Well then, I will stir up energy to finish that which is not done,
to accomplish the unaccomplished,
to realize the unrealized.'

(Eight foundations for get-up-and-go: Here friends, a beggar has some work that needs to be done. In this case he thinks: 'There is some work that needs to be done by me, and this will not make it easy to investigate the Buddha's system. Well then! Let me energize get-up-and-go for the attainment of the unattained, the accomplishment of what should be accomplished, the seeing with my own eyes what can be seen with one's own eyes!' So he energizes get-up-and-go for the attainment of the unattained, the accomplishment of what should be accomplished, the seeing with his own eyes what can be seen with one's own eyes. This is the first foundation for get-up-and-go. )

Puna caparaṃ, āvuso, bhikkhunā kammaṃ kataṃ hoti. Tassa evaṃ hoti – ‘ahaṃ kho kammaṃ akāsiṃ, kammaṃ kho panāhaṃ karonto nāsakkhiṃ buddhānaṃ sāsanaṃ manasi kātuṃ, handāhaṃ vīriyaṃ ārabhāmi…pe… so vīriyaṃ ārabhati… idaṃ dutiyaṃ ārambhavatthu.

➁ 再者，朋友！有比丘已做完工作。他这样想：‘我做了工作，但做这工作时，没能作意佛陀的教导。不如现在发起精进……（中略）……’于是他发起精进……（中略）……这是第二种发起精进的依据。

(2) Or he has done a task, and thinks:

'I have been working,
but I could not attend to the religion of the Buddhas.

Well then, I will stir up energy to finish that which is not done,
to accomplish the unaccomplished,
to realize the unrealized.'

(Again, additionally friends, a beggar has finished some work. In this case he thinks: 'I have finished this work, but because of this work I could not investigate the Buddha's system. Well then! Let me energize get-up-and-go for the attainment of the unattained, the accomplishment of what should be accomplished, the seeing with my own eyes what can be seen with one's own eyes!' So he energizes get-up-and-go for the attainment of the unattained, the accomplishment of what shold be accomplished, the seeing with his own eyes what can be seen with one's own eyes. This is the second foundation for get-up-and-go. )

Puna caparaṃ, āvuso, bhikkhunā maggo gantabbo hoti. Tassa evaṃ hoti – ‘maggo kho me gantabbo bhavissati, maggaṃ kho pana me gacchantena na sukaraṃ buddhānaṃ sāsanaṃ manasi kātuṃ. Handāhaṃ vīriyaṃ ārabhāmi…pe… so vīriyaṃ ārabhati… idaṃ tatiyaṃ ārambhavatthu.

➂ 再者，朋友！有比丘将要出行。他这样想：‘我将要出行，但在路上将不易作意佛陀的教导。不如趁现在发起精进……（中略）……’于是他发起精进……（中略）……这是第三种发起精进的依据。

(3) Or he has to go on a journey,
and thinks it will not be easy for him, on his way,
to attend to the religion of the Buddhas,
and resolves:

'Well then, I will stir up energy to finish that which is not done,
to accomplish the unaccomplished,
to realize the unrealized.'

(Again, additionally friends, a beggar has some Way to go. In this case he thinks: 'I have some trip to make, this trip will not make it easy to investigate the Buddha's system. Well then! Let me energize get-up-and-go for the attainment of the unattained, the accomplishment of what should be accomplished, the seeing with my own eyes what can be seen with one's own eyes!' So he energizes get-up-and-go for the attainment of the unattained, the accomplishment of what should be accomplished, the seeing with his own eyes what can be seen with one's own eyes. This is the third foundation for get-up-and-go. )

Puna caparaṃ, āvuso, bhikkhunā maggo gato hoti. Tassa evaṃ hoti – ‘ahaṃ kho maggaṃ agamāsiṃ, maggaṃ kho panāhaṃ gacchanto nāsakkhiṃ buddhānaṃ sāsanaṃ manasi kātuṃ, handāhaṃ vīriyaṃ ārabhāmi…pe… so vīriyaṃ ārabhati… idaṃ catutthaṃ ārambhavatthu.

➃ 再者，朋友！有比丘已经出行回来。他这样想：‘我出行了，但在路上没能作意佛陀的教导。不如现在发起精进……（中略）……’于是他发起精进……（中略）……这是第四种发起精进的依据。

(4) Or he has been on a journey,
but has not been able to attend to the religion of the Buddhas,
and resolves:

Well then, I will stir up energy to finish that which is not done,
to accomplish the unaccomplished,
to realize the unrealized.'

(Again, additionally friends, a beggar has made some trip. In this case he thinks: 'I have made this trip and because of this trip I could not investigate the Buddha's system. Well then! Let me energize get-up-and-go for the attainment of the unattained, the accomplishment of what should be accomplished, the seeing with my own eyes what can be seen with one's own eyes!' So he energizes get-up-and-go for the attainment of the unattained, the accomplishment of what shold be accomplished, the seeing with his own eyes what can be seen with one's own eyes. This is the fourth foundation for get-up-and-go. )

Puna caparaṃ, āvuso, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. Tassa evaṃ hoti – ‘ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto nālatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ, tassa me kāyo lahuko kammañño, handāhaṃ vīriyaṃ ārabhāmi…pe… so vīriyaṃ ārabhati… idaṃ pañcamaṃ ārambhavatthu.

➄ 再者，朋友！有比丘到村镇乞食，没有获得足够所需，无论是粗劣或精致的食物。他这样想：‘我到村镇乞食，没有获得足够所需，我的身体轻快，适于工作。不如趁现在发起精进……（中略）……’于是他发起精进……（中略）……这是第五种发起精进的依据。

(5) Or he has toured about village or township for alms
and has not obtained his fill
of poor or rich food.

And he thinks that,
under the circumstances,
his body is light and fit for work
and resolves:

Well then, I will stir up energy to finish that which is not done,
to accomplish the unaccomplished,
to realize the unrealized.'

(Again, additionally friends, a beggar walking his beggar's rounds in village or market town does not get either rough or excellent food sufficient to fulfill his needs. In this case he thinks: 'I have walked my beggar's rounds in village and market town and have not got either rough or excellent food sufficient to fulfill my needs, this body surely has got'n light and fit for work. Well then! Let me energize get-up-and-go for the attainment of the unattained, the accomplishment of what should be accomplished, the seeing with my own eyes what can be seen with one's own eyes!' So he energizes get-up-and-go for the attainment of the unattained, the accomplishment of what shold be accomplished, the seeing with his own eyes what can be seen with one's own eyes. This is the fifth foundation for get-up-and-go. )

Puna caparaṃ, āvuso, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. Tassa evaṃ hoti – ‘ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto alatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ, tassa me kāyo balavā kammañño, handāhaṃ vīriyaṃ ārabhāmi…pe… so vīriyaṃ ārabhati… idaṃ chaṭṭhaṃ ārambhavatthu.

➅ 再者，朋友！有比丘到村镇乞食，获得了足够所需，无论是粗劣或精致的食物。他这样想：‘我到村镇乞食，获得了足够所需，我的身体强健有力，适于工作。不如趁现在发起精进……（中略）……’于是他发起精进……（中略）……这是第六种发起精进的依据。

(6) Or he has toured and has obtained his fill and thinks that,
under the circumstances,
his body is strong and fit to work
and resolves:

Well then, I will stir up energy to finish that which is not done,
to accomplish the unaccomplished,
to realize the unrealized.'

(Again, additionally friends, a beggar walking his beggar's rounds in village or market town does get either rough or excellent food sufficient to fulfill his needs. In this case he thinks: 'I have walked my beggar's rounds in village and market town and have got either rough or excellent food sufficient to fulfill my needs, thus a body has become powerful and fit for work. Well then! Let me energize get-up-and-go for the attainment of the unattained, the accomplishment of what should be accomplished, the seeing with my own eyes what can be seen with one's own eyes!' So he energizes get-up-and-go for the attainment of the unattained, the accomplishment of what shold be accomplished, the seeing with his own eyes what can be seen with one's own eyes. This is the sixth foundation for get-up-and-go. )

Puna caparaṃ, āvuso, bhikkhuno uppanno hoti appamattako ābādho. Tassa evaṃ hoti – ‘uppanno kho me ayaṃ appamattako ābādho, ṭhānaṃ kho panetaṃ vijjati yaṃ me ābādho pavaḍḍheyya, handāhaṃ vīriyaṃ ārabhāmi…pe… so vīriyaṃ ārabhati… idaṃ sattamaṃ ārambhavatthu.

➆ 再者，朋友！有比丘生了少许小病。他这样想：‘我生了少许小病，但有这可能：我的病会加重。不如趁现在发起精进……（中略）……’于是他发起精进……（中略）……这是第七种发起精进的依据。

(7) Or in him some slight ailment has arisen.

And he thinks it is possible that the ailment may grow worse,
so that he must stir up energy
to finish that which is not done,
to accomplish the unaccomplished,
to realize the unrealized.'

(Again, additionally friends, a beggar is experiencing some slight sickness. In this case he thinks: 'Some slight sickness has arisen in me and I know if it gets established it might get worse. Well then! Let me energize get-up-and-go for the attainment of the unattained, the accomplishment of what should be accomplished, the seeing with my own eyes what can be seen with one's own eyes!' So he energizes get-up-and-go for the attainment of the unattained, the accomplishment of what shold be accomplished, the seeing with his own eyes what can be seen with one's own eyes. This is the seventh foundation for get-up-and-go. )

Puna caparaṃ, āvuso, bhikkhu gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā. Tassa evaṃ hoti – ‘ahaṃ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā, ṭhānaṃ kho panetaṃ vijjati yaṃ me ābādho paccudāvatteyya, handāhaṃ vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā”ti! So vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Idaṃ aṭṭhamaṃ ārambhavatthu.

➇ 再者，朋友！有比丘病刚好转，从病中起身不久。他这样想：‘我病刚好转，从病中起身不久，但有这可能：我的病会复发。不如趁现在发起精进，以求达到未达之境，证得未证之果，实现未实现之事！’于是他发起精进，以求达到未达之境，证得未证之果，实现未实现之事。这是第八种发起精进的依据。

(8) Or he has recovered from illness,
has recently arisen from some indisposition.

And he thinks:

I have recovered from illness,

I have recently arisen from my indisposition.

It is possible that the illness may recur.

Well then, I will stir up energy to finish that which is not done,
to accomplish the unaccomplished,
to realize the unrealized.'

(Again, additionally friends, a beggar has recovered from sickness, has been recovered from that sickness for a while. In this case he thinks: 'I have recovered from sickness, have recovered from sickness recently, and I know this sickness might return. Well then! Let me energize get-up-and-go for the attainment of the unattained, the accomplishment of what should be accomplished, the seeing with my own eyes what can be seen with one's own eyes!' So he energizes get-up-and-go for the attainment of the unattained, the accomplishment of what shold be accomplished, the seeing with his own eyes what can be seen with one's own eyes. This is the eighth foundation for get-up-and-go. )

☆ 八布施事（布施因缘） ➾ ① 行近布施，② 怖畏布施，③ 曾布施我，④ 将布施我，⑤ 布施是善，⑥ 给无炊者，⑦ 善名流布，⑧ 为心庄严、心资粮。

6. 八布施事──八布施因缘 Aṭṭha dānavatthūni (AN 8.31) [41]

﹝第四十一卷 ➲﹞ 336. Āsajja dānaṃ deti,

⑴ 因靠近，而行布施；

Eight bases of giving gifts:--One gives (1) because [an object of hospitality] has approached;

(Eight foundations for giving: One gives when approached. )

bhayā dānaṃ deti,

⑵ 因怖畏，而行布施；

(2) from fear;

(One gives when afraid. )

‘adāsi me’ti dānaṃ deti,

⑶ 想：‘他曾布施给我！’而行布施；

(3) because 'he gave to me';

(One gives thinking: 'He gave to me.' )

‘dassati me’ti dānaṃ deti,

⑷ 想：‘他将布施给我！’而行布施；

(4) because 'he will give to me';

(One gives thinking: 'He will give to me.' )

‘sāhu dānan’ti dānaṃ deti,

⑸ 想：‘布施是善！’而行布施；

(5) because one thinks 'giving is blessed';

(One gives thinking: 'Giving is something that is well done.' )

‘ahaṃ pacāmi, ime na pacanti, nārahāmi pacanto apacantānaṃ dānaṃ na dātun’ti dānaṃ deti,

⑹ 想：‘我做饭而他们不做饭，所以我做饭的理应布施给不做饭的人！’而行布施；

(6) because one thinks 'I cook; these do not cook; it is not fit that I who cook should give nothing to those who do not cook';

(One gives thinking: 'I cook, they don't cook, it is not proper that one who cooks not give to one who does not cook.' )

‘idaṃ me dānaṃ dadato kalyāṇo kittisaddo abbhuggacchatī’ti dānaṃ deti.

⑺ 想：‘我布施时，将会有好名声！’而行布施；

(7) because one thinks: 'from the giving of this gift by me an excellent report will spread abroad';

(One gives thinking: 'Because of this gift I will get an excellent reputation throughout the land.' )

Cittālaṅkāra-cittaparikkhāratthaṃ dānaṃ deti.

⑻ 为了心的庄严、心的资粮，而行布施。

(8) because one wishes to adorn and equip one's heart.

(One gives to prepare, nourish and equip the heart. )

☆ 八布施果（受生） ➾ ① 生大富家、② 生四王天、③ 生忉利天、④ 生夜摩天、⑤ 生兜率天、⑥ 生化乐天、⑦ 生他化自在天、⑧ 生梵身天。

7. 八布施（受生）果 Aṭṭha dānūpapattiyo (AN 8.35) [42]

﹝第四十二卷 ➲﹞ 337. Idhāvuso, ekacco dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ.

⑴ 朋友！这里某个人，布施给沙门、婆罗门，（布施物）是：‘食物、饮料、衣服、车辆、花环、熏香、涂香、床铺、住所、灯具。’

Eight rebirths due to giving gifts. Herein, friends, (1) a certain person gives a gift to a recluse or brahmin in the shape of food, drink, raiment, vehicle, wreaths,perfumes and ointments, bedding, dwelling and lights.

(Eight rebirths from gifts: Here, friends, someone gives a Shaman or Brahman eats or vestments or vehicle or garlands, scents, and ointments, bedding and habitat, lamps and wicks and oil and such; )

So yaṃ deti taṃ paccāsīsati [paccāsiṃsati (sī. syā. kaṃ. pī.)].

他给予布施并且有所期待；

That which he gives, he hopes to receive in his turn.

(this done with a mind to a return. )

So passati khattiyamahāsālaṃ vā brāhmaṇamahāsālaṃ vā gahapatimahāsālaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgībhūtaṃ paricārayamānaṃ.

他看见刹帝利大富族姓、婆罗门大富族姓、居士大富族姓，圆满具足地享受着五种妙欲。

He sees a wealthy noble or brahmin or householder surrounded and attended by, and enjoying the five forms of sensuous pleasures.

(He sees a Khattiya of great store or a Brahman of great store or a householder of great store living well-endowed, surrounded by and enjoying the five strings of pleasure. )

Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā sahabyataṃ upapajjeyyan’ti!

他这样想：‘啊！愿我身坏命终之后，能够投生于刹帝利大富族姓、婆罗门大富族姓、或居士大富族姓的同伴中。’

And he thinks: 'Ah! if only I may be reborn at the dissolution of the body after death as one amongst wealthy nobles, or brahmins, or householders!"

(In this case he thinks: 'O! If only at the breakup of the body at death I might arise reborn among Khattiyas of great store or Brahmans of great store or householders of great store!' )

So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti, tassa taṃ cittaṃ hīne vimuttaṃ uttari abhāvitaṃ tatrūpapattiyā saṃvattati.

他对此心意坚定、坚持、培育它，他的这个心倾向于低劣（境界）、未加以上修习，（因此）在身坏命终之后，导致投生到那个地方。

This thought he holds fixed, firmly established, and expands it. This thought set free in a lower range, and not expanded to anything higher, conduces to rebirth within that range.

(And he sets his heart on, fixes his mind on, and develops his mind for that. Thus with his mind let loose on the low, not being developed further, just there is where he returns to rebirth. )

Tañca kho sīlavato vadāmi no dussīlassa.

而且我（佛陀）说，这是对有戒德者（的布施）而言，不是对破戒者（的布施）而言；

And this, I affirm, only in the case of a moral person, not of one who is vicious.

(This I say of the ethical not of the unethical; )

Ijjhatāvuso, sīlavato cetopaṇidhi visuddhattā.

朋友！有戒德者的心愿，因为（心的）清净而能成就。

The mental aspiration, friends, of a moral person succeeds because of its purity.

(the aspirations of the ethical, friends are successful because of their clarity. )

Puna caparaṃ, āvuso, idhekacco dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ…pe… seyyāvasathapadīpeyyaṃ.

⑵ 再者，朋友！这里某个人，布施给沙门、婆罗门，（布施物）是：‘食物、饮料、衣服、车辆、花环、熏香、涂香、床铺、住所、灯具。’

(2) Another person giving similar gifts,

(Again, additionally friends, here someone gives a Shaman or Brahman eats or vestments or vehicle or garlands, scents, and ointments, bedding and habitat, lamps and wicks and oil and such; )

So yaṃ deti taṃ paccāsīsati.

他给予布施并且有所期待；
and similarly hoping,

(this done with a mind to a return. )

Tassa sutaṃ hoti – ‘cātumahārājikā [cātummahārājikā (sī. syā. pī.)] devā dīghāyukā vaṇṇavanto sukhabahulā”ti.

他听说：‘四天王天的天众长寿、貌美、多乐。’

may have learnt thus: 'Devas in the realm of the four kings of the firmament are long-lived, splendid in appearance and lead a blissful existence.'

(He hears something like: 'The dieties of The Four Great Kings are long-lived, distinguished, and have much pleasure.' )

Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyyan”ti!

他这样想：‘啊！愿我身坏命终之后，能够投生于四天王天的天众伙伴中。’

He aspires to be reborn among them,

(In this case he thinks: 'O! If only at the breakup of the body at death I might arise reborn among The dieties of The Four Great Kings!' )

So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti, tassa taṃ cittaṃ hīne vimuttaṃ uttari abhāvitaṃ tatrūpapattiyā saṃvattati.

他对此心意坚定、坚持、培育它，他的这个心倾向于低劣（境界）、未加以上修习，（因此）在身坏命终之后，导致投生到那个地方。

and holds the thought fixed....This...conduces to rebirth within that [lower] range.

(And he sets his heart on, fixes his mind on, and develops his mind for that. Thus with his mind let loose on the low, not being developed further, just there is where he returns to rebirth. )

Tañca kho sīlavato vadāmi no dussīlassa.

而且我（佛陀）说，这是对有戒德者（的布施）而言，不是对破戒者（的布施）而言；

And this, I affirm, only in the case of a moral person. ...

(This I say of the ethical not of the unethical; )

Ijjhatāvuso, sīlavato cetopaṇidhi visuddhattā.

朋友！有戒德者的心愿，因为（心的）清净而能成就。

The mental aspiration, brethren, of a moral person succeeds because of its purity.

(the aspirations of the ethical, friends are successful because of their clarity. )

Puna caparaṃ, āvuso, idhekacco dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ…pe… seyyāvasathapadīpeyyaṃ.

⑶～⑺ 再者，朋友！这里某个人，布施给沙门、婆罗门，（布施物）是：‘食物、饮料、衣服、车辆、花环、熏香、涂香、床铺、住所、灯具。’

(Again, additionally friends, here someone gives a Shaman or Brahman eats or vestments or vehicle or garlands, scents, and ointments, bedding andhabitat, lamps and wicks and oil and such; )

So yaṃ deti taṃ paccāsīsati.

他给予布施并且有所期待；

(this done with a mind to a return. )

Tassa sutaṃ hoti – ‘tāvatiṃsā devā…pe… yāmā devā…pe… tusitā devā …pe… nimmānaratī devā…pe… paranimmitavasavattī devā dīghāyukā vaṇṇavanto sukhabahulā’ti.

他听说：‘⑶ 三十三天（忉利天）……⑷ 夜摩天……⑸ 兜率天……⑹ 化乐天……⑺ 他化自在天的天众长寿、貌美、多乐。’

(3-7) Or one so giving may have learnt similar lore about other heavens:--the Three-and Thirty gods, the Yāma, the Tusita, the Nimmānarati, the Paranimmita-vasavatti gods,

(He hears something like: 'The dieties of The Thirty-and-Three… The Yama dieties… Delight… Creation… with Power over Other's Creations are long-lived, distinguished, and have much pleasure.' )

Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjeyyan”ti!

他这样想：‘啊！愿我身坏命终之后，能够投生于三十三天（忉利天）……夜摩天……兜率天……化乐天……他化自在天等天众伙伴中。’

(In this case he thinks: 'O! If only at the breakup of the body at death I might arise reborn among The dieties of The Thirty-and-Three… The Yama dieties… Delight… Creation… with Power over Other's Creations!' )

So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti, tassa taṃ cittaṃ hīne vimuttaṃ uttari abhāvitaṃ tatrūpapattiyā saṃvattati.

他对此心意坚定、坚持、培育它，他的这个心倾向于低劣（境界）、未加以上修习，（因此）在身坏命终之后，导致投生到那个地方。

(And he sets his heart on, fixes his mind on, and develops his mind for that. Thus with his mind let loose on the low, not being developed further, just there is where he returns to rebirth. )

Tañca kho sīlavato vadāmi no dussīlassa.

而且我（佛陀）说，这是对有戒德者（的布施）而言，不是对破戒者（的布施）而言；

(This I say of the ethical not of the unethical; )

Ijjhatāvuso, sīlavato cetopaṇidhi visuddhattā.

朋友！有戒德者的心愿，因为（心的）清净而能成就。

(the aspirations of the ethical, friends are successful because of their clarity. )

Puna caparaṃ, āvuso, idhekacco dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ.

⑻ 再者，朋友！这里某个人，布施给沙门、婆罗门，（布施物）是：‘食物、饮料、衣服、车辆、花环、熏香、涂香、床铺、住所、灯具。’

(Again, additionally friends, here someone gives a Shaman or Brahman eats or vestments or vehicle or garlands, scents, and ointments, bedding andhabitat, lamps and wicks and oil and such; )

So yaṃ deti taṃ paccāsīsati.

他给予布施并且有所期待；

(this done with a mind to a return. )

Tassa sutaṃ hoti – ‘brahmakāyikā devā dīghāyukā vaṇṇavanto sukhabahulā’ti.

他听说：‘梵身天（梵众天、梵辅天、大梵天）长寿、貌美、多乐。’

(8) or about the gods of the Brahma world he may have learnt in similar terms.

(He hears something like: 'The dieties of the Brahma World are long-lived, distinguished, and have much pleasure.' )

Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā brahmakāyikānaṃ devānaṃ sahabyataṃ upapajjeyyan’ti!

他这样想：‘啊！愿我身坏命终之后，能够投生于梵身天（梵众天、梵辅天、大梵天）的天众伙伴中。’

He thinks: 'Ah! would that after death I might be reborn as one among them!'

(In this case he thinks: 'O! If only at the breakup of the body at death I might arise reborn among The dieties of The Brahma World!' )

So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti, tassa taṃ cittaṃ hīne vimuttaṃ uttari abhāvitaṃ tatrūpapattiyā saṃvattati.

他对此心意坚定、坚持、培育它，他的这个心倾向于低劣（境界）、未加以上修习，（因此）在身坏命终之后，导致投生到那个地方。

That thought he holds fixed, that thought he firmly establishes, that thought he expands. That thought set free in a lower range, and not expanded to anything higher, conduces to rebirth within that range.

(And he sets his heart on, fixes his mind on, and develops his mind for that. Thus with his mind let loose on the low, not being developed further, just there is where he returns to rebirth. )

Tañca kho sīlavato vadāmi no dussīlassa; vītarāgassa no sarāgassa.

而且我（佛陀）说，这是对有戒德者（的布施）而言，不是对破戒者（的布施）而言；是对离贪者而言，不是对有贪者而言。

And this, I affirm, only in the case of a moral person, not of one who is vicious, in the case of one who has got rid of the passions, not of one still beset by them.

(This I say of the ethical not of the unethical; )

Ijjhatāvuso, sīlavato cetopaṇidhi vītarāgattā.

朋友！有戒德者的心愿，因为离贪而能成就。

The mental aspiration, friends, of a moral person succeeds because it is void of lustful passion.

(the aspirations of the ethical, friends are successful because of their clarity. )

8. 八众 Aṭṭha parisā (AN 8.69) [42]

khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṃsaparisā, māraparisā, brahmaparisā.

➊ 刹帝利众、➋ 婆罗门众、➌ 居士众、➍ 沙门众、➎ 四天王天众、➏ 三十三天（忉利天）众、➐ 魔众、➑ 梵天众。

Eight assemblies, to wit, those of nobles, brahmins, householders, religious orders, four-king devas, Three-and-Thirty devas, Māra devas and Brahma devas.

(Eight Assemblies: Assemblies of Nobles, assemblies of Brahmans, assemblies of householders, assemblies of shamen, assemblies of The Four Great Kings, assemblies of the Three and Thirty, assemblies of Mara, Assemblies of Brahma. )

9. 八风──八世间法 Aṭṭha lokadhammā (AN 8.6) [42]

lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṃsā ca, sukhañca, dukkhañca.

➊ 利（得）、➋ 衰（失）、➌ 誉（名望）、➍ 毁（诋毁）、➎ 讥（讥讽）、➏ 称（称赞）、➐ 乐、➑ 苦。

Eight matters of worldly concern, to wit, gains and losses, fame and obscurity, blame and praise, pleasures and pains.

(Eight Worldly Dhammas: Gain and loss, honor and dishonor, praise and blame, pleasure and pain. )

☆ 八胜处 aṭṭha abhibhāyatana ➾ ➊ 心系念住、少量色相，➋ 心系念住、无量色相，➌ 心无系念、少量色相，➍ 心无系念、无量色相，➎ 心无系念、青色净相，➏ 心无系念、黄色净相，➐ 心无系念、红色净相，➑ 心无系念、白色净相。

☆ 第一胜处（心系念住） ➾ 有寻有伺，外观──少量色相，或净、或垢的业处。

☆ 第二胜处（心系念住） ➾ 无寻唯伺，外观──无量色相，或净、或垢的业处。

☆ 第三胜处（心无系念） ➾ 依二禅定，外观──少量色相，或净、或垢的业处。

☆ 第四胜处（心无系念） ➾ 依三禅定，外观──无量色相，或净、或垢的业处。

☆ 第五胜处（心无系念）内在清净 ➾ 依第四禅，外观──青色净相，证得胜解。

☆ 第六胜处（心无系念）内在清净 ➾ 依第四禅，外观──黄色净相，证得胜解。

☆ 第七胜处（心无系念）内在清净 ➾ 依第四禅，外观──红色净相，证得胜解。

☆ 第八胜处（心无系念）内在清净 ➾ 依第四禅，外观──白色净相，证得胜解。

10. 八胜处 Aṭṭha abhibhāyatanāni (AN 1.427-434) [43]

﹝第四十三卷 ➲﹞ 338. Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ paṭhamaṃ abhibhāyatanaṃ.

⑴ 有时，于内有色想（心系念住），外观种种色相，少量的、美的或丑的；像这样想：‘我胜过、了知、看见它们！’这是第一胜处。

Eight positions of mastery.

(1) When anyone pictures to himself some material feature of his person and sees [corresponding] features in others,
lovely or ugly,
as small,
transcending this [object] he is aware of doing so,

[thinks] 'I know, I see!'

(Eight Areas of Mastery: Perceiving the personally material one sees external materiality as limited, whether beautiful or ugly. Having so perceived, this is mastered thinking: "I know, I see." )

Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti – evaṃsaññī hoti. Idaṃ dutiyaṃ abhibhāyatanaṃ.

⑵ 有时，于内有色想（心系念住），外观种种色相，无量的、美的或丑的；像这样想：‘我胜过、了知、看见它们！’这是第二胜处。

(2) Or when he has the same experience,
but sees those features not as small,
but as infinitely great,
and nevertheless transcending this [object],
and is aware of doing so [thinks]:

'I know, I see!'

(Perceiving the personally material one sees external materiality as unbounded whether beautiful or ugly. Having so perceived, this is mastered thinking: "I know, I see." )

Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ tatiyaṃ abhibhāyatanaṃ.

⑶ 有时，于内无色想（心无系念），外观种种色相，少量的、美的或丑的；像这样想：‘我胜过、了知、看见它们！’这是第三胜处。

(3) Or when he sees the features in others,
lovely or ugly,
as small,
without first picturing any material feature of his own
transcending this [object] he is aware of doing so,

[thinks] 'I know, I see!'

(Perceiving the personally immaterial one sees external materiality as limited, whether beautiful or ugly. Having so perceived, this is mastered thinking: "I know, I see." )

Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ catutthaṃ abhibhāyatanaṃ.

⑷ 有时，于内无色想（心无系念），外观种种色相，无量的、美的或丑的；像这样想：‘我胜过、了知、看见它们！’这是第四胜处。

(4) Or when he sees the features in others,
but sees those features not as small,
but as infinitely great,
and nevertheless transcending this [object],
and is aware of doing so [thinks]:

'I know, I see!'

(Perceiving the personally immaterial one sees external materiality as unbounded whether beautiful or ugly. Having so perceived, this is mastered thinking: "I know, I see." )

Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. Seyyathāpi nāma umāpupphaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ. Evameva [evamevaṃ (ka.)] ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ pañcamaṃ abhibhāyatanaṃ.

⑸ 有时，于内无色想（心无系念），外观种种色相，是青色的、青色样、青色显、青光泽；犹如青色的亚麻花，是青色的、青色样、青色显、青光泽；或如两面磨光的波罗奈布，是青色的、青色样、青色显、青光泽。

就像这样，有时，于内无色想（心无系念），外观种种色相，是青色的、青色样、青色显、青光泽，像这样想：‘我胜过、了知、看见它们！’这是第五胜处。

(5) Or when without the personal preliminary,
he sees external shapes of indigo,
indigo in colour,
indigo in visible expanse,
indigo in lustre,
as is the ummā flower,
or a Benares muslin delicately finished on both sides
transcending this [object] he is aware of doing so,

[thinks] 'I know, I see!'

(Perceiving the personally immaterial one sees external materiality as blue, blue-colored, characterized by blue, having a blue luster — in the same way as the so-called flax flower is blue, blue-colored, characterized by blue, having a blue luster — in the same way as Benares muslin burnished on both sides is blue, blue-colored, characterized by blue, having a blue luster - even so one perceives the personally immaterial and sees external materiality as blue, blue-colored, characterized by blue. Having so perceived, this is mastered thinking: "I know, I see." )

Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. Seyyathāpi nāma kaṇikārapupphaṃ [kaṇṇikārapupphaṃ (syā. kaṃ.)] pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ. Evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ chaṭṭhaṃ abhibhāyatanaṃ.

⑹ 有时，于内无色想（心无系念），外观种种色相，是黄色的、黄色样、黄色显、黄光泽；犹如翅香花，是黄色的、黄色样、黄色显、黄光泽；或如两面磨光的波罗奈布，是黄色的、黄色样、黄色显、黄光泽。

就像这样，有时，于内无色想（心无系念），外观种种色相，是黄色的、黄色样、黄色显、黄光泽，像这样想：‘我胜过、了知、看见它们！’这是第六胜处。

(6) or shapes of yellow,
yellow in colour,
yellow in visible expanse,
yellow in lustre,
as is the kaṇikāra flower,
or Benares muslin delicately finished on both sides
transcending this [object] he is aware of doing so,

[thinks] 'I know, I see!'

(Perceiving the personally immaterial one sees external materiality as golden, golden-colored, characterized by a golden color, having a golden luster — in the same way as the so-called kanikara-flower is golden, golden-colored, characterized by a golden color, having a golden luster — in the same way as Benares muslin burnished on both sides is goldend, golden-colored, characterized by a golden color, having a golden luster - even so one perceives the personallly immaterial and sees external materiality as golden, golden-colored, characterized by a golden color, having a golden luster. Having so perceived, this is mastered thinking: "I know, I see." )

Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. Seyyathāpi nāma bandhujīvakapupphaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ. Evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ sattamaṃ abhibhāyatanaṃ.

⑺ 有时，于内无色想（心无系念），外观种种色相，是红色的、红色样、红色显、红光泽；犹如红素馨花，是红色的、红色样、红色显、红光泽；或如两面磨光的波罗奈布，是红色的、红色样、红色显、红光泽。

就像这样，有时，于内无色想（心无系念），外观种种色相，是红色的、红色样、红色显、红光泽，像这样想：‘我胜过、了知、看见它们！’这是第七胜处。

(7) or shapes of red,
red in colour,
red in visible expanse,
red in lustre,
as is the bandhujīvaka flower,
or Benares muslin delicately finished on both sides
transcending this [object] he is aware of doing so,

[thinks] 'I know, I see!'

(Perceiving the personally immaterial one sees external materiality as blood-red, blood-red-colored, characterized by blood-redness, having a blood-red luster — in the same way as the so-called Midday-Flower is blood-red, blood-red colored, characterized by blood-redness, having a blood-red luster — in the same way as Benares muslin burnished on both sides is blood-red, blood-red-colored, characterized by blood-redness, having a blood-red luster. Having so perceived, this is mastered thinking: "I know, I see." )

Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ odātaṃ odātavaṇṇaṃ odātanidassanaṃ odātanibhāsaṃ. Evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ aṭṭhamaṃ abhibhāyatanaṃ.

⑻ 有时，于内无色想（心无系念），外观种种色相，是白色的、白色样、白色显、白光泽；犹如启明星，是白色的、白色样、白色显、白光泽；或如两面磨光的波罗奈布，是白色的、白色样、白色显、白光泽。

就像这样，有时，于内无色想（心无系念），外观种种色相，是白色的、白色样、白色显、白光泽，像这样想：‘我胜过、了知、看见它们！’这是第八胜处。

(8) or shapes of white,
white in color,
white in visible expanse,
white in lustre
as is the morning star,
or Benares muslin delicately finished on both sides
transcends this [object] and is aware of doing so,

[thinks]: 'I know, I see!'

(Perceiving the personally immaterial one sees external materiality as white, white-colored, characterized by whiteness, having a white luster — in the same way as the so-called healing star is white, white-colored, characterized by whiteness, having a white luster - in the same way as Benares muslin burnished on both sides is white, white colored, characterized by whiteness, having a white luster. Having so perceived, this is mastered thinking: "I know, I see." )

☆ 八解脱（八种俱解脱） aṭṭha vimokkha ➾ ➊ 心系念住（如第一、二胜处）、➋ 心无系念（如第三、四胜处）、➌ 清净胜解（如第五～八胜处）、➍ 空无边处、➎ 识无边处、➏ 无所有处、➐ 非想非非想处、➑ 想受灭尽。

11. 八解脱 Aṭṭha vimokkhā (AN 1.435-442) [44]

﹝第四十四卷 ➲﹞ 339. Rūpī rūpāni passati. Ayaṃ paṭhamo vimokkho.

⑴ （于内）有色想者，外观种种色相。这是第一解脱。

Eight deliverances, to wit,

(1) He, picturing any material feature of himself,
sees such material features [as they really are].

(Eight Releases: Seeing the materiality of material. This is the first release. )

Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati. Ayaṃ dutiyo vimokkho.

⑵ （于内）无色想者，外观外在色相。这是第二解脱。

(2) Not picturing any such,
he sees material features external to his own.

(Perceiving the personally immaterial one sees external materiality. This is the second release. )

Subhanteva adhimutto hoti. Ayaṃ tatiyo vimokkho.

⑶ 倾心于清净（相）。这是第三解脱。

(3) He decides that it is beautiful.

(Thinking "How pure!" he is intent on that. This is the third release. )

Sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Ayaṃ catuttho vimokkho.

⑷ 完全超越色想，灭除有对想，不作意种种想，（心想：）‘虚空无边！’，进入并安住于空无边处。这是第四解脱。

(4) By passing wholly beyond all consciousness of material qualities,
by the dying out of the awareness of sensory reaction,
by the unheeding of any awareness of difference,
he enters into and abides,
in that rapt ecstasy,
which is a consciousness of infinite space.

(Elevating himself above all perceptions of materiality, allowing perceptions of resistance to subside, not scrutinizing perceptions of diversity, thinking: 'Un-ending is space.' he enters into and makes a habitat of the Dimension of Space. This is the fourth release. )

Sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati. Ayaṃ pañcamo vimokkho.

⑸ 完全超越空无边处，（心想：）‘识无边！’，进入并安住于识无边处。这是第五解脱。

(5) By passing wholly beyond such a sphere of consciousness,
he enters into and abides,
in that rapt ecstasy,
which is a consciousness of infinitude of consciousness itself.

(Elevating himself completely above the Dimension of Space, thinking: 'Un-ending is consciousness.' he enters into and makes a habitat of the Dimension of Consciousness. This is the fifth release. )

Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. Ayaṃ chaṭṭho vimokkho.

⑹ 完全超越识无边处，（心想：）‘无所有！’，进入并安住于无所有处。这是第六解脱。

(6) By passing wholly beyond such a sphere of consciousness,
he enters into and abides,
in that rapt ecstasy,
which regards consciousness itself as nothing whatever,
a sphere of nothingness.

(Elevating himself completely above the Dimension of Consciousness, thinking: 'There is nothing.' he enters into and makes a habitat of the Dimension of No Things There. This is the sixth release. )

Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Ayaṃ sattamo vimokkho.

⑺ 完全超越无所有处，进入并安住于非想非非想处。这是第七解脱。

(7) By passing wholly beyond such a sphere,
he enters into and abides,
in that rapt consciousness,
which neither is,
nor yet is not to be called conscious.

(Elevating himself completely above the Dimension of No Things There he enters into and makes a habitat of the Dimension of Neither-perception-nor-non-perception. This is the seventh release. )

Sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayita nirodhaṃ upasampajja viharati. Ayaṃ aṭṭhamo vimokkho.

⑻ 完全超越非想非非想处，进入并安住于想受灭尽。这是第八解脱。

(8) By passing wholly beyond such a sphere,
he enters into and abides,
in a state of unconsciousness,
wherein awareness and feeling cease.

(Elevating himself completely above the Dimension of Neither-perception-nor-non-perception, he enters into and makes a habitat of the ending of sense perception. This is the eighth release. )

“Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena aṭṭha dhammā sammadakkhātā;

朋友！像这样，那知者、见者、阿拉汉、正等觉者的世尊，已善巧宣说了这八法。

These, Eights in the Doctrine, friends, have been perfectly set forth by the Exalted One who knows, who sees. ...

(These then, friends, are those eight-part Dhammas consummately taught by the Bhagava, that Consummately-Awakened-One, an Aristocrat who knows and sees. )

tattha sabbeheva saṅgāyitabbaṃ…pe… atthāya hitāya sukhāya devamanussānaṃ.

对此，我们所有人应当共同合诵...为了诸天与人类的利益和安乐。

Hereon should there be chanting by all in concord …

(In this situation, let us all gather to gether as one, undivided, so that this Best of Lives will stay on track and stand for a long time as a benefit to the many, as a pleasure for the many, out of compassion for the world, for the benefit and pleasure of gods and man. )

卍　　　　卍　　　　卍

✩ 开示九法 Navakaṃ (Nines) [45~49]

﹝第四十五卷 ➲﹞ 340. “Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena nava dhammā sammadakkhātā;

朋友！那知者、见者、阿拉汉、正等觉者的世尊，已善巧宣说了九法。

There are Nines in the Doctrine, friends, which have been perfectly set forth by the Exalted One who knows, who sees.

(There are, friends, nine-part Dhammas consummately taught by the Bhagava, that Consummately-Awakened-One, an Arahant who knows and sees. )

tattha sabbeheva saṅgāyitabbaṃ…pe… atthāya hitāya sukhāya devamanussānaṃ.

对此，我们所有人应当共同合诵...为了诸天与人类的利益和安乐。

Hereon should there be chanting in concord by all, not wrangling ... for the happiness of devas and men.

(In this situation, let us all gather together as one, undivided, so that this Best of Lives will stay on track and stand for a long time as a benefit to the many, as a pleasure for the many, out of compassion for the world, for the benefit and pleasure of gods and man. )

Katame nava?

是哪九法呢？

Which are they?

(What are these nines? )

☆ 九嫌恨事 ➾ ① 已不饶益我、② 现不饶益我、③ 将不饶益我、④ 已不饶益我所爱、⑤ 现不饶益我所爱、⑥ 将不饶益我所爱、⑦ 已作饶益我所恨、⑧ 现作饶益我所恨、⑨ 将作饶益我所恨。

1. 九嫌恨事 Nava āghātavatthūni (AN 9.29) [45]

‘Anatthaṃ me acarī’ti āghātaṃ bandhati;

⑴ ‘他已对我做了不利的事！’因此心生嫌恨；

Nine bases of quarrelling, thus: —
quarrelling is stirred up at the thought: 'he has done me an injury,'

(Nine foundations of aggression: Thinking: 'Disservice has been done to me' he becomes bound up in aggression. )

‘anatthaṃ me caratī’ti āghātaṃ bandhati;

⑵ ‘他正对我做着不利的事！’因此心生嫌恨；
or 'he is doing me an injury,'

(Thinking: 'Disservice is being done to me' he becomes bound up in aggression. )

‘anatthaṃ me carissatī’ti āghātaṃ bandhati;

⑶ ‘他将要对我做不利的事！’因此心生嫌恨；
or 'he will do me an injury,'

(Thinking: 'Disservice will be done to me' he becomes bound up in aggression. )

‘piyassa me manāpassa anatthaṃ acarī’ti āghātaṃ bandhati…pe…

⑷ ‘他已对我喜爱、中意的人做了不利的事！’…因此心生嫌恨；
or 'he has done,

(Thinking: 'Disservice has been done to one who is pleasing and loved by me' he becomes bound up in aggression. )

anatthaṃ caratīti āghātaṃ bandhati…pe…

⑸ ‘他正对我喜爱、中意的人做着不利的事！’…因此心生嫌恨；
is doing,

(Thinking: 'Disservice is being done to one who is pleasing and loved by me' he becomes bound up in aggression. )

anatthaṃ carissatīti āghātaṃ bandhati;

⑹ ‘他将要对我喜爱、中意的人做不利的事！’因此心生嫌恨；
will do an injury to one I love,'

(Thinking: 'Disservice will be done to one who is pleasing and loved by me' he becomes bound up in aggression. )

‘appiyassa me amanāpassa atthaṃ acarī’ti āghātaṃ bandhati…pe…

⑺ ‘他已对我厌恶、不中意的人做了有利的事！’…因此心生嫌恨；
or 'he has bestowed a benefit,

(Thinking: 'Service has been done to one who is neither pleasing nor loved by me' he becomes bound up in aggression. )

atthaṃ caratīti āghātaṃ bandhati…pe…

⑻ ‘他正对我厌恶、不中意的人做着有利的事！’…因此心生嫌恨；
is bestowing,

(Thinking: 'Service is being done to one who is neither pleasing nor loved by me' he becomes bound up in aggression. )

atthaṃ carissatīti āghātaṃ bandhati.

⑼ ‘他将要对我厌恶、不中意的人做有利的事！’因此心生嫌恨。

will bestow a benefit on one I dislike.'

(Thinking: 'Service will be done toone who is neither pleasing nor loved by me' he becomes bound up in aggression. )

☆ 九嫌恨调伏 ➾ ① 已不饶益我何妨、② 现不饶益我何妨、③ 将不饶益我何妨、④ 已不饶益我所爱何妨、⑤ 现不饶益我所爱何妨、⑥ 将不饶益我所爱何妨、⑦ 已作饶益我所恨何妨、⑧ 现作饶益我所恨何妨、⑨ 将作饶益我所恨何妨。

2. 九嫌恨调伏 Nava āghātapaṭivinayā (AN 9.30) [45]

‘Anatthaṃ me acari [acarīti (syā. ka.) evaṃ “carati carissati” padesupi], taṃ kutettha labbhā’ti āghātaṃ paṭivineti;

⑴ ‘他已对我做了不利的事，（但纠缠于此）又能得到什么呢？’因此调伏嫌恨；

Nine suppressions of quarrelling, thus: —
quarrelling is suppressed by the thought: 'He has done,

(Nine ways of controlling aggression: Thinking: 'Disservice has been done to me; what can be gained from this situation?' he controls aggression. )

‘anatthaṃ me carati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti;

⑵ ‘他正对我做着不利的事，（但纠缠于此）又能得到什么呢？’因此调伏嫌恨；
is doing,

(Thinking: 'Disservice is being done to me; what can be gained from this situation?' he controls aggression. )

‘anatthaṃ me carissati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti;

⑶ ‘他将要对我做不利的事，（但纠缠于此）又能得到什么呢？’因此调伏嫌恨；
will do me an injury,

(Thinking: 'Disservice will be done to me; what can be gained from this situation?' he controls aggression. )

‘piyassa me manāpassa anatthaṃ acari…pe…

⑷ ‘他已对我喜爱、中意的人做了不利的事，（但纠缠于此）又能得到什么呢？’…因此调伏嫌恨；
or 'he has done,

(Thinking: 'Disservice has been done to one who is pleasing and loved by me; what can be gained from this situation?' he controls aggression. )

anatthaṃ carati…pe…

⑸ ‘他正对我喜爱、中意的人做着不利的事，（但纠缠于此）又能得到什么呢？’…因此调伏嫌恨；
is doing,

(Thinking: 'Disservice is being done to one who is pleasing and loved by me; what can be gained from this situation?' he controls aggression. )

anatthaṃ carissati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti;

⑹ ‘他将要对我喜爱、中意的人做不利的事，（但纠缠于此）又能得到什么呢？’因此调伏嫌恨；
will do an injury to one I love',

(Thinking: 'Disservice will be done to one who is pleasing and loved by me; what can be gained from this situation?' he controls aggression. )

‘appiyassa me amanāpassa atthaṃ acari…pe…

⑺ ‘他已对我厌恶、不中意的人做了有利的事，（但纠缠于此）又能得到什么呢？’…因此调伏嫌恨；
or 'he has bestowed,

(Thinking: 'Service has been done to one who is neither pleasing nor loved by me; what can be gained from this situation?' he controls aggression. )

atthaṃ carati…pe…

⑻ ‘他正对我厌恶、不中意的人做着有利的事，（但纠缠于此）又能得到什么呢？’…因此调伏嫌恨；
is bestowing,

(Thinking: 'Service is being done to one who is neither pleasing nor loved by me; what can be gained from this situation?' he controls aggression. )

atthaṃ carissati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti.

⑼ ‘他将要对我厌恶、不中意的人做有利的事，（但纠缠于此）又能得到什么呢？’因此调伏嫌恨。

will bestow a benefit on one I dislike', true,
but what gain would there be to either of us if I quarrelled about it?'

(Thinking: 'Service will be done to one who is neither pleasing nor loved by me; what can be gained from this situation?' he controls aggression. )

☆ 九有情居 Nava sattāvāsā ➾ ⑴ 欲界人天（六天）、恶趣（地狱、饿鬼、傍生）；⑵ 初禅梵身（三天）；⑶ 二禅光音（三天）；⑷ 三禅遍净（三天）；⑸ 无想有情天（非四禅天，是其中一处）；⑹ 空无边处；⑺ 识无边处；⑻ 无所有处；⑼ 非想非非想处。（不含五净居天）

☆ 四禅九天 ➾ ① 无云天（少福天、小严饰天） Anabhraka、② 福生天（大严饰天） Punyaprasava、③ 广果天（严饰果实天、果实天） Vehapphala、④ 无想有情天 Asañña-sattā, Asañña-bhava、⑤～⑨ 五净居天 Suddhāvāsa（又名阿毗浮天 Abhibhussa）。

☆ 五净居天 ➾ ⑴ 无烦天 Āviha、⑵ 无热天 Ātappa、⑶ 善见天 Sudassa、⑷ 善现天 Sudassī、⑸ 色究竟天 Akaṇiṭṭha。

☆ 三界 ➾ 总共二十八天，其中天人，色身、形象、福报、功德，各有差别，像是：地球上不同国家、受用资财、生活环境，也各大不相同。

☆ 娑婆世界（娑婆 Sahā 或 Saham 为 so ahaṃ 之缩写：“我是那个我、我是自有永有”之义） ➾ 在迦叶佛教法中，有一位叫做娑婆（Sahako 我是谁）的比丘，证得阿那含果，死后投生于五净居天（梵天，不一定是说初禅天），称为“娑婆主梵天 Sahampati”在菩提树下，曾劝请佛陀出来说法。

☆ 大千世界 ➾ 有一日月，照四天下世界（包括四大洲，如太阳系中之地球）；有千日月，称为“小千世界”（1000颗太阳，如小星团）；一千个小千世界，称为“中千世界”（100万颗太阳，如大星团）；一千个中千世界，称为一个“大千世界”（十亿颗太阳，如银河系中之小星系）。

☆ 一个宇宙 ➾ 三千大千世界（如银河系、室女座星系群、星系团、超星系团……），也就是一个佛世界、佛国，而我们所处的佛世界，称为“娑婆世界”。

☆ 天文资料 ➾ 我们所处的银河系，约有2,000至4,000亿颗恒星，聚集成直径约十万光年的圆盘，中央较厚；以本银河系为中心，半径200多万光年的范围内，有三十多个银河系，半径6500万光年，有超过2500个银河系，宇宙至少有五百多亿银河系。离太阳最近的恒星约有4.3光年，肉眼所能见到的恒星，都在数光年～数百光年，约6000颗。

3. 九有情居 Nava sattāvāsā (AN 9.24) [46]

﹝第四十六卷 ➲﹞ 341. Santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. Ayaṃ paṭhamo sattāvāso.

⑴ 朋友！有些有情，身形不同、认知不同，就像人类、某些天神和某些堕恶趣者。这是第一有情居。

Nine spheres inhabited by beings. The first four are described in terms verbatim of the first four stations of consciousness.

(Nine Habits of Beings: There are beings, friends, diverse in body, diverse in perception suchas man, some gods and some on the path to ruin. This is the first habit of beings. )

Santāvuso, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. Ayaṃ dutiyo sattāvāso.

⑵ 朋友！有些有情，身形不同、认知相同，就像初生的梵身天诸天神。这是第二有情居。

(There are beings, friends, diverse in body, similar in perception, such as the gods in the Brahma group.This is the second habit of beings. )

Santāvuso, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā. Ayaṃ tatiyo sattāvāso.

⑶ 朋友！有些有情，身形相同、认知不同，就像光音天诸天神。这是第三有情居。

(There are beings, friends, similar in body, diverse in perception, suchas the gods of the Abhassara. This is the third habit of beings. )

Santāvuso, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā. Ayaṃ catuttho sattāvāso.

⑷ 朋友！有些有情，身形相同、认知相同，就像遍净天诸天神。这是第四有情居。

(There are beings, friends, similar in body and similar in perception, such as the gods of the Subhakiṇhā. This is the fourth habit of beings. )

Santāvuso, sattā asaññino appaṭisaṃvedino, seyyathāpi devā asaññasattā [asaññisattā (syā. kaṃ.)]. Ayaṃ pañcamo sattāvāso.

⑸ 朋友！有些有情，无想、无感受，就像无想有情天诸天神。这是第五有情居。

(5) There are beings without perception or feeling. These live in the sphere of the 'unconscious devas.'

(There are beings, friends, without perception, having no personal sense reactions, such as the gods of No-Perception. This is the fifth habit of beings. )

Santāvuso, sattā sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā. Ayaṃ chaṭṭho sattāvāso.

⑹ 朋友！有些有情，完全超越色想，灭除有对想，不作意种种想，（心想：）‘虚空无边！’，已达空无边处。这是第六有情居。

(6) There are beings who having passed wholly beyond awareness of material qualities, by the dying out of sensory reaction, by unheeding the awareness of difference, have attained to the sphere of infinite space with a consciousness thereof.

(There are beings, friends that, passing past all perception of materiality, leaving behind perception of reaction, averting the mind from perception of diversity, thinking 'Unending is space,' experience the Realm of Space. This is the sixth habit of beings. )

Santāvuso, sattā sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanūpagā. Ayaṃ sattamo sattāvāso.

⑺ 朋友！有些有情，完全超越空无边处，（心想：）‘识无边！’，已达识无边处。这是第七有情居。

(7-9) Similarly other beings have attained to the sphere of infinite consciousness, of nothingness, of neither consciousness nor yet unconsciousness.

(There are beings, friends that, wholly passing past the Realm of Space, thinking "Unending is Consciousness,' experience the Realm of Consciousness. This is the seventh habit of beings. )

Santāvuso, sattā sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā. Ayaṃ aṭṭhamo sattāvāso.

⑻ 朋友！有些有情，完全超越识无边处，（心想：）‘无所有！’，已达无所有处。这是第八有情居。

(There are beings, friends that, wholly passing past the Realm of Consciousness, thinking 'There are No Things There,' experience the Realm Where There is No Thing There. This is the eighth habit of beings. )

Santāvuso, sattā sabbaso ākiñcaññāyatanaṃ samatikkamma [samatikkamma santametaṃ paṇītametanti (syā. kaṃ.)] nevasaññānāsaññāyatanūpagā. Ayaṃ navamo sattāvāso.

⑼ 朋友！有些有情，完全超越无所有处，已达非想非非想处。这是第九有情居。

(There are beings, friends that, wholly passing past the Realm of No Things There experience the Realm of Neither-Perception-nor-Non-Perception. This is the Ninth Habit of beings. )

☆ 九种不适合修习梵行的障碍（九无暇） (AN 8.29) ➾ ① 生在地狱（极度痛苦）、② 生为旁生（畜生道）、③ 生在饿鬼道（鬼界）、④ 生为阿修罗（嗔怒与愚痴的堕落处）、⑤ 生在长寿天（如无想天，难以听闻佛法）、⑥ 生在边地（没有佛法的地区），无知、⑦ 持有邪见，见解颠倒（不信三宝）、⑧ 愚痴、聋哑（不能理解善法）、⑨ 生在佛出世前或佛涅槃后（没有正法的时期）。

4. 九种不适合修习梵行的障碍（九无暇） Nava akkhaṇā asamayā brahmacariyavāsāya (AN 8.29) [47]

﹝第四十七卷 ➲﹞ 342. Idhāvuso, tathāgato ca loke uppanno hoti arahaṃ sammāsambuddho, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. Ayañca puggalo nirayaṃ upapanno hoti. Ayaṃ paṭhamo akkhaṇo asamayo brahmacariyavāsāya.

⑴ 朋友们！如来出现在世间，被称为应供——阿罗汉、正等觉者；并且开示了导向寂静、导向涅槃、导向正觉的法，这些都是善逝所开示的。然而，这个人却生在地狱（痛苦）之中。这是第一种不适合修习梵行的障碍。

Nine untimely unseasonable intervals for life in a religious order,

(1) A Tathāgata, friends, is born into the world, Arahant Buddha Supreme. The Norm is taught, quenching [the passions], extinguishing [the passions], leading to enlightenment, declared by the Well-Farer.

And this person is reborn at that time in purgatory.

This is the first untimely,
unsseasonable period for living in a religious order.

(Nine unlucky situations when it comes to taking on the Brahma-life: Here friends, a Tathagata arises in the world, an Arahant High Awakened One, and Dhamma is taught leading to calm, leading to complete putting down of bondage, to the self-awakening proclaimed by the Welcome One; and a being is at this time reborn in Niraya. This is the first unlucky situation when it comes to taking on the Brahma-life. )

Puna caparaṃ, āvuso, tathāgato ca loke uppanno hoti arahaṃ sammāsambuddho, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. Ayañca puggalo tiracchānayoniṃ upapanno hoti. Ayaṃ dutiyo akkhaṇo asamayo brahmacariyavāsāya.

⑵ 再者，朋友们！如来出现在世间，被称为应供——阿罗汉、正等觉者；并且开示了导向寂静、导向涅槃、导向正觉的法，这些都是善逝所开示的。然而，这个人却生在旁生（畜生道）之中。这是第二种不适合修习梵行的障碍。

(2) A Tathāgata, friends, is born into the world, Arahant Buddha Supreme. The Norm is taught, quenching [the passions], extinguishing [the passions], leading to enlightenment, declared by the Well-Farer.

And this person is reborn at that time in the animal kingdom.

This is the second untimely,
unsseasonable period for living in a religious order.

(Again, additionally friends, a Tathagata arises in the world, an Arahant #1 High Awakened One, and Dhamma is taught leading to calm, leading to complete putting down of bondage, to the self-awakening proclaimed by the Welcome One; and a being is at this time reborn in an animal birth. This is the second unlucky situation when it comes to taking on the Brahma-life. )

Puna caparaṃ…pe… pettivisayaṃ upapanno hoti. Ayaṃ tatiyo akkhaṇo asamayo brahmacariyavāsāya.

⑶ 再者，朋友们！如来出现在世间，被称为应供——阿罗汉、正等觉者；并且开示了导向寂静、导向涅槃、导向正觉的法，这些都是善逝所开示的。然而，这个人却生在饿鬼道之中。这是第三种不适合修习梵行的障碍。

(3) A Tathāgata, friends, is born into the world, Arahant Buddha Supreme. The Norm is taught, quenching [the passions], extinguishing [the passions], leading to enlightenment, declared by the Well-Farer.

And this person is reborn at that time among the Petas.

This is the third untimely,
unsseasonable period for living in a religious order.

(Again, additionally friends, a Tathagata arises in the world, an Arahant #1 High Awakened One, and Dhamma is taught leading to calm, leading to complete putting down of bondage, to the self-awakening proclaimed by the Welcome One; and a being is at this time reborn in the Ghostly Garb. This is the third unlucky situation when it comes to taking on the Brahma-life. )

Puna caparaṃ…pe… asurakāyaṃ upapanno hoti. Ayaṃ catuttho akkhaṇo asamayo brahmacariyavāsāya.

⑷ 再者，朋友们！如来出现在世间，被称为应供——阿罗汉、正等觉者；并且开示了导向寂静、导向涅槃、导向正觉的法，这些都是善逝所开示的。然而，这个人却生为阿修罗身（嗔怒与愚痴的堕落处）。这是第四种不适合修习梵行的障碍。

(4) A Tathāgata, friends, is born into the world, Arahant Buddha Supreme. The Norm is taught, quenching [the passions], extinguishing [the passions], leading to enlightenment, declared by the Well-Farer.

And this person is reborn at that time among the Asuras.

This is the fourth untimely,
unsseasonable period for living in a religious order.

(Again, additionally friends, a Tathagata arises in the world, an Arahant #1 High Awakened One, and Dhamma is taught leading to calm, leading to complete putting down of bondage, to the self-awakening proclaimed by the Welcome One; and a being is at this time reborn among the Deamonic Beings. This is the fourth unlucky situation when it comes to taking on the Brahma-life. )

Puna caparaṃ…pe… aññataraṃ dīghāyukaṃ devanikāyaṃ upapanno hoti. Ayaṃ pañcamo akkhaṇo asamayo brahmacariyavāsāya.

⑸ 再者，朋友们！如来出现在世间，被称为应供——阿罗汉、正等觉者；并且开示了导向寂静、导向涅槃、导向正觉的法，这些都是善逝所开示的。然而，这个人却生在长寿天众之中（如无想天，寿命极长但障碍听闻佛法）。这是第五种不适合修习梵行的障碍。

(5) A Tathāgata, friends, is born into the world, Arahant Buddha Supreme. The Norm is taught, quenching [the passions], extinguishing [the passions], leading to enlightenment, declared by the Well-Farer.

And this person is reborn at that time among some longlived deva community.

This is the fifth untimely,
unsseasonable period for living in a religious order.

(Again, additionally friends, a Tathagata arises in the world, an Arahant #1 High Awakened One, and Dhamma is taught leading to calm, leading to complete putting down of bondage, to the self-awakening proclaimed by the Welcome One; and a being is at this time reborn among long-lived gods. This is the fifth unlucky situation when it comes to taking on the Brahma-life. )

Puna caparaṃ…pe… paccantimesu janapadesu paccājāto hoti milakkhesu [milakkhakesu (syā. kaṃ.) milakkhūsu (ka.)] aviññātāresu, yattha natthi gati bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ. Ayaṃ chaṭṭho akkhaṇo asamayo brahmacariyavāsāya.

⑹ 再者，朋友们！如来出现在世间，被称为应供——阿罗汉、正等觉者；并且开示了导向寂静、导向涅槃、导向正觉的法，这些都是善逝所开示的。然而，这个人却生在边地、无知的蛮族之中，在那些地方没有比丘、比丘尼、优婆塞、优婆夷的行迹。这是第六种不适合修习梵行的障碍。

(6) A Tathāgata, friends, is born into the world, Arahant Buddha Supreme. The Norm is taught, quenching [the passions], extinguishing [the passions], leading to enlightenment, declared by the Well-Farer.

And this person is reborn at that time in the border countries among unintelligent barbarians, where there is no opening for members of the Order or lay-brethren.

This is the sixth untimely,
unsseasonable period for living in a religious order.

(Again, additionally friends, a Tathagata arises in the world, an Arahant #1 High Awakened One, and Dhamma is taught leading to calm, leading to complete putting down of bondage, to the self-awakening proclaimed by the Welcome One; and a being has at this time got rebirth in the incomprehensible foreign-tongued frontier provinces where there is no finding either male or female Bhikkhus or Layman. This is the sixth unlucky situation when it comes to taking on the Brahma-life. )

Puna caparaṃ…pe… majjhimesu janapadesu paccājāto hoti. So ca hoti micchādiṭṭhiko viparītadassano – ‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ [sukaṭa dukkaṭānaṃ (sī. pī.)] kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Ayaṃ sattamo akkhaṇo asamayo brahmacariyavāsāya.

⑺ 再者，朋友们！如来出现在世间，被称为应供——阿罗汉、正等觉者；并且开示了导向寂静、导向涅槃、导向正觉的法，这些都是善逝所开示的。然而，这个人虽然生在中土（佛法流传的地区），却持有邪见、颠倒的见解，认为：‘没有布施，没有供养，没有祭祀；没有善恶行为的果报；没有此世，没有他世；没有母亲，没有父亲；没有化生的众生；世间没有遵循正道、正确修行的沙门、婆罗门，他们不能亲自证悟此世和他世并为他人宣说。’这是第七种不适合修习梵行的障碍。

(7) A Tathāgata, friends, is born into the world, Arahant Buddha Supreme. The Norm is taught, quenching [the passions], extinguishing [the passions], leading to enlightenment, declared by the Well-Farer.

And this person is reborn at that time in the middle countries, but he holds wrong opinions and has perverted vision, holding that gifts, offerings, oblations are as naught, for thhere is no fruit nor result of deeds well or ill done; there are no parents nor birth without them; there are no recluses or brahmins in the world who have attained the highest, leading perfect lives, and who, havintg known and realized each for himself the truth as to this and the next world, do reveal it.

This is the seventh untimely,
unsseasonable period for living in a religious order.

(Again, additionally friends, a Tathagata arises in the world, an Arahant #1 High Awakened One, and Dhamma is taught leading to calm, leading to complete putting down of bondage, to the self-awakening proclaimed by the Welcome One; and a being has at this time got rebirth in the centeral provences, but he is of mistaken views, his seeing warped, thinking: 'There is no giving; there is no making of offerings, there is no having paid homage, there is no pleasant or painful fruition of or consequence from deeds, there is not "This world," there is not "A world herafter," there is not mother, there is not father, there are no spontaneously arising beings, there is no Shaman or Brahman who has got the Highest, who having attained the highest can explain this world and the world beyond from personal experience of super-powers.' This is the seventh unlucky situation when it comes to taking on the Brahma-life. )

Puna caparaṃ…pe… majjhimesu janapadesu paccājāto hoti. So ca hoti duppañño jaḷo eḷamūgo, nappaṭibalo subhāsitadubbhāsitānamatthamaññātuṃ. Ayaṃ aṭṭhamo akkhaṇo asamayo brahmacariyavāsāya.

⑻ 再者，朋友们！如来出现在世间，被称为应供——阿罗汉、正等觉者；并且开示了导向寂静、导向涅槃、导向正觉的法，这些都是善逝所开示的。然而，这个人虽然生在中土，却是智慧低下、愚痴、聋哑，不能理解什么是善说、什么是恶说。这是第八种不适合修习梵行的障碍。

(8) A Tathāgata, friends, is born into the world, Arahant Buddha Supreme. The Norm is taught, quenching [the passions], extinguishing [the passions], leading to enlightenment, declared by the Well-Farer.

And though reborn at the time in the Middle countries, he is stupid, dull, or deaf and dumb, unable to know whether a matter has been well said or ill said.

This is the eighth untimely,
unsseasonable period for living in a religious order.

(Again, additionally friends, a Tathagata arises in the world, an Arahant #1 High Awakened One, and Dhamma is taught leading to calm, leading to complete putting down of bondage, to the self-awakening proclaimed by the Welcome One; and a being has at this time got rebirth in the centeral provences, but he is a stupid, slack-jaw'd, driveler, without ability to recognize the well- from the badly said. This is the eighth unlucky situation when it comes to taking on the Brahma-life. )

Puna caparaṃ, āvuso, tathāgato ca loke na [katthaci nakāro na dissati] uppanno hoti arahaṃ sammāsambuddho, dhammo ca na desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. Ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti paññavā ajaḷo aneḷamūgo, paṭibalo subhāsita-dubbhāsitānamatthamaññātuṃ. Ayaṃ navamo akkhaṇo asamayo brahmacariyavāsāya.

⑼ 再者，朋友们！如果如来没有出现在世间——即没有应供、阿罗汉、正等觉者出世；也没有开示导向寂静、导向涅槃、导向正觉的法，没有善逝所开示的法。这时，虽然有人生在中土，并且有智慧、不愚痴、不聋哑，能够理解什么是善说、什么是恶说，但因为没有佛法。这是第九种不适合修习梵行的障碍。

(9) Or finally, friends, a Tathāagata has not arisen in the world as Arahant Buddha Supreme, the Norm is not taught, quenching [the passions], extinguishing [the passions], leading to enlightenment, as revealed by the Well-Farer; and this person is [in that interval] reborn in the Middle country, is intelligent, bright of wit, nor deaf-mute, able to know whether a matter has been well said or ill said.

This is the nineth untimely,
unsseasonable period for living in a religious order.

(Again, additionally friends, a being is born in the central provences, and he is smart, no slack-jaw'd driveler, able to recognize the well- from the badly said, but at this time no Tathagata has arisen in the world, no Arahant #1 High Awakened One, and no Dhamma is taught leading to calm, leading to complete putting down of bondage, to the self-awakening proclaimed by the Welcome One. This is the ninth unlucky situation when it comes to taking on the Brahma-life. )

☆ 九次第定（九种次第的禅定境界） ➾ ➊ 初禅（离欲乐所生的喜、乐）、➋ 二禅（由定产生的喜、乐）、➌ 三禅（离喜妙乐，具足舍、念、乐住）、➍ 四禅（舍念清净，不苦不乐）、➎ 空无边处（超越色想，灭有对想）、➏ 识无边处（超越空无边处）、➐ 无所有处（超越识无边处）、➑ 非想非非想处（超越无所有处）、➒ 想受灭定（超越非想非非想处）。

5. 九次第定 Nava anupubbavihārā (AN 9.32) [48]

﹝第四十八卷 ➲﹞ 343. Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.

➊ 在此，有比丘，远离诸欲、远离各种不善法，有寻有伺，体验离欲产生的喜和乐，进入并安住于初禅。

Nine successional states, to wit, the Four Jhānas [of Rūpa-world consciousness],

(Nine habitats, one-after-the-other: Here friends a bhikkhu, separating himself from sense pleasures, separating himself from unskillful things, still thinking andreacting with the pleasurable enthusiasm born of detachment enters into and makes a habitat of the First Burning, )

Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.

➋ 在此，有比丘，寻和伺平息后，内心宁静，心达到专一，无寻无伺，体验由定产生的喜和乐，进入并安住于第二禅。

(Then, with thinking and reacting having calmed down, attaining tranquillity, becoming single-minded, without thinking and reacting, with the pleasurable enthusiasm born of Highgetting he enters into and makes a habitat of the Second Burning, )

Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti, tatiyaṃ jhānaṃ upasampajja viharati.

➌ 在此，有比丘，因离喜而安住于舍，具足正念、正知，身体感受到乐。正如圣者们所说：‘具足舍、念，安住于乐’，进入并安住于第三禅。

(then, dispassionate and detached from enthusiasm, living conscious and aware of bodily sense-reactions suchas those described by the aristocrats when they say 'Detached, with satisfied mind, he lives pleasantly,' he enters into and makes a habitat of the Third Burning )

Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.

➍ 在此，有比丘，断除乐、断除苦，并且先前内心的喜、忧也已消失，体验不苦不乐、舍念清净，进入并安住于第四禅。

(Then, letting go of his former experiences of pleasure and pain, allowing his experience of mental ease and discomfort to subside on their own, without pleasure or pain, with utterly pure detachment of mind, he enters into and mades a habitat of the Fourth Burning. )

Sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati.

➎ 在此，有比丘，完全超越各种色想，灭除有对想，不思惟各种想，心想：‘虚空是无边的！’进入并安住于空无边处；
the Four Jhānas of Arūpa-world consciousness,

(elevating himself above all perceptions of materiality, allowing perceptions of resistance to subside, and not scrutinizing perceptions of diversity, thinking: 'Un-ending is space.' enters into and makes a habitat of the Space-dimension. )

Sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati.

➏ 在此，有比丘，完全超越空无边处，心想：‘识是无边的！’进入并安住于识无边处；

(Then, elevating himself completely above the Space-dimension, thinking: 'Un-ending is consciousness.' he enters into and makes a habitat of the Consciousness-dimension. )

Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati.

➐ 在此，有比丘，完全超越识无边处，心想：‘无任何事物存在！’进入并安住于无所有处；

(Then, elevating himself completely above the Consciousness-dimension, thinking: 'There is nothing.' he enters into and makes a habitat of the No-thing-there dimension. )

Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati.

➑ 在此，有比丘，完全超越无所有处，进入并安住于非想非非想处；

(Then, elevating himself completely above the No-thing-there-dimension he enters into and makes a habitat of the Dimension of Neither-perception-nor-non-perception. )

Sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati.

➒ 在此，有比丘，完全超越非想非非想处，进入并安住于想受灭定。

and complete trance.

(Then, elevating himself completely above the Dimension of Neither-perception-nor-non-perception, he enters into and makes a habitat of the ending of perception and sense experience. )

☆ 九次第灭（九种次第的灭尽） ➾ ➊ 初禅（欲想灭）、➋ 二禅（寻、伺灭）、➌ 三禅（喜灭）、➍ 四禅（入出息灭）、➎ 空无边处（色想灭）、➏ 识无边处（空无边处想灭）、➐ 无所有处（识无边处想灭）、➑ 非想非非想处（无所有处想灭）、➒ 想受灭定（想与受灭）。

6. 九次第灭 Nava anupubbanirodhā (AN 9.31) [49]

﹝第四十九卷 ➲﹞ 344. Paṭhamaṃ jhānaṃ samāpannassa kāmasaññā niruddhā hoti.

➊ 进入初禅者，欲想（对感官欲乐的想）已灭尽；

Nine successional cessations, thus:--Taking each of the foregoing nine in order, by the attainment of (1) First Jhāna, sensuous perceptions cease,

(Nine endings, one after the other: The First Burning being attained, perception of sensuality comes to an end. )

Dutiyaṃ jhānaṃ samāpannassa vitakkavicārā niruddhā honti.

➋ 进入第二禅者，寻、伺已灭尽；

(2) Second Jhāna, applied and sustained thought ceases,

(The Second Burning being attained, thinking and reacting come to an end. )

Tatiyaṃ jhānaṃ samāpannassa pīti niruddhā hoti.

➌ 进入第三禅者，喜已灭尽；

(3) Third Jhāna zest ceases,

(The Third Burning being attained, enthusiasm comes to an end. )

Catutthaṃ jhānaṃ samāpannassa assāsapassāssā niruddhā honti.

➍ 进入第四禅者，入息、出息已灭尽；

(4) Fourth Jhāna, respiration ceases,

(The Fourth Burning being attained, in-and-out breathing comes to an end. )

Ākāsānañcāyatanaṃ samāpannassa rūpasaññā niruddhā hoti.

➎ 进入空无边处者，色想已灭尽；

(5) by the perception of infinite space, perception of material things ceases,

(The Realm of Space being attained, perception of materiality comes to an end. )

Viññāṇañcāyatanaṃ samāpannassa ākāsānañcāyatanasaññā niruddhā hoti.

➏ 进入识无边处者，空无边处想已灭尽；

(6) by the perception of infinite consciousness, perception of infinite space ceases,

(The Realm of Consciousness being attained, perception of the Realm of Space comes to an end. )

Ākiñcaññāyatanaṃ samāpannassa viññāṇañcāyatanasaññā niruddhā hoti.

➐ 进入无所有处者，识无边处想已灭尽；

(7) by the perception of nothingness, perception of infinite consciousness ceases,

(The Realm of No Thing There being attained, perception of the Realm of Consciousness comes to an end. )

Nevasaññānāsaññāyatanaṃ samāpannassa ākiñcaññāyatanasaññā niruddhā hoti.

➑ 进入非想非非想处者，无所有处想已灭尽；

(8) by the perception that is neither conscious nor yet unconscious, perception of nothingness ceases,

(The Realm of Neither Perception Nor Non Perception being attained, perception of the Realm of No Thing There comes to an end. )

Saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca niruddhā honti.

➒ 进入想受灭定者，想与受都已灭尽。

(9) by the cessation of perception and feeling, perception that is neither conscious nor yet unconscious ceases.

(The Realm of the Ending of Perception and Sense Experience being attained, the Realm of Neither Perception Nor Non Perception comes to an end. )

Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena nava dhammā sammadakkhātā.

朋友们！像这样，那知者、见者、阿罗汉、正等觉者的世尊，如实地善说了这九法。

These Nines in the Doctrine, friends, have been perfectly set forth by the Exalted One, etc. ...

(These then, friends, are those nine-part Dhammas consummately taught by the Bhagava, that Consummately-Awakened-One, an Arahant who knows and sees. )

Tattha sabbeheva saṅgāyitabbaṃ…pe… atthāya hitāya sukhāya devamanussānaṃ.

在这里，我们所有人都应当共同合诵，不起争论……为了天神和人类的利益、安乐和幸福。

Herein should there be chanting by all in concord...

(In this situation, let us all gather to gether as one, undivided, so that this Best of Lives will stay on track and stand for a long time as a benefit to the many, as a pleasure for the many, out of compassion for the world, for the benefit and pleasure of gods and man. )

卍　　　　卍　　　　卍

✩ 开示十法 Dasakaṃ (Tens) [50~53]

﹝第五十卷 ➲﹞ 345. “Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dasa dhammā sammadakkhātā.

朋友们！那知者、见者、阿罗汉、正等觉者的世尊，曾经如实地善说了十法。

There are Tens in the Doctrine, friends, which have been perfectly set forth by the Exalted One who knows, who sees.

(There are, friends, ten-part Dhammas consummately taught by the Bhagava, that Consummately-Awakened-One, an Arahant who knows and sees. )

Tattha sabbeheva saṅgāyitabbaṃ…pe… atthāya hitāya sukhāya devamanussānaṃ.

在这里，我们所有人都应当共同合诵，不起争论……为了天神和人类的利益、安乐和幸福。

Here should there be chanting by all in concord, not wrangling . . . for the happiness of devas and men.

(In this situation, let us all gather together as one, undivided, so that this Best of Lives will stay on track and stand for a long time as a benefit to the many, as a pleasure for the many, out of compassion for the world, for the benefit and pleasure of gods and man. )

Katame dasa?

是哪十法呢？

Which are the tens?

(What are these tens? )

☆ 十种守护法（带来保护的十法） ➾ ① 具足戒律（守护学处） sīlavā，② 多闻（领受、忆持、思惟法义） bahussuto，③ 结交善友（善知识、修行同伴） kalyāṇamitto，④ 顺从受教（易于接受教诲） suvaco，⑤ 善于做事（承担僧团事务） dakkho，⑥ 喜爱正法（热爱真理） dhammakāmo，⑦ 知足（对生活所需满足） santuṭṭho，⑧ 勤奋精进（努力修行） āraddhavīriyo，⑨ 具足正念（专注、觉察） satimā，⑩ 具足智慧（生灭观智） paññavā。

1. 十种守护法 Dasa nāthakaraṇā dhammā (AN 10.17) [50]

Idhāvuso, bhikkhu sīlavā hoti. Pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu. Yaṃpāvuso, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati, ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu. Ayampi dhammo nāthakaraṇo.

⑴ 朋友们！在此，有比丘具足戒律，能以别解脱律仪防护自己，行为和活动范围（指六根接触六境）都合乎规范，对微小的过失也心怀畏惧，接受并修习各项学处。朋友们！像这样的比丘，具足戒律，能以别解脱律仪防护自己，行为和活动范围都合乎规范，对微小的过失也心怀畏惧，接受并修习各项学处。这也是一种守护法！

Ten doctrines conferring protection.

(1) Herein friends, a brother is virtuous, lives self-controlled according to the self-control prescribed in the Vinaya, he has entered on a proper range of conduct, he sees danger in the least of the things he should avoid, he adopts and trains himself in the precepts.

(Ten things giving protection: Here friends, a beggar has ethics, he lives self-controlled by the Pātimokkha-self-control, having arrived at conduct's pasture he sees the fearfulness in any measure of what should be shunned and stays on the seeker's course. It is, friends a beggar's ethics, his living self-controlled by the Pātimokkha-self-control, his having arrived at conduct's pasture seeing the fearfulness in any measure of what should be shunned that gives him protection. )

Puna caparaṃ, āvuso, bhikkhu bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā [sātthaṃ sabyañjanaṃ (sī. syā. pī.)] kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti,

⑵ 朋友们！再者，有比丘多闻强记，积聚所闻之法。对于那些初善、中善、后善，义理和文句都圆满，宣示完全圆满、清净梵行的法；

(2) He learns much, and remembers and stores up what he has learnt.

(Again, additionally friends, a beggar has heard much, retains what he has heard, has got down what he has heard of that dhamma, so helpful in the beginning, helpful in the middle, helpful in conclusion, that points out the surpassingly pure Brahma-Life with it's goal and with it's terms in complete congruity. )

tathārūpāssa dhammā bahussutā honti [dhatā (ka. sī. syā. kaṃ.)] dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā,

他都听闻了很多，能够忆持、熟诵、用心随观，并以智慧（见）彻底通达。

Those doctrines which, excellent at the start, in the middle, at the end, in the letter and in their contents, declare the absolutely perfect and pure religious life, these he learns to a great extent bears them in mind, treasures them by repetition, onders them in mind, penetrates them by intuition.

yaṃpāvuso, bhikkhu bahussuto hoti…pe… diṭṭhiyā suppaṭividdhā. Ayampi dhammo nāthakaraṇo.

朋友们！像这样的比丘，多闻强记……以智慧（见）彻底通达。这也是一种守护法！

(It is this matter of being learned in Dhamma, his having got a grasp of it, his ablity to speak about it, his detached understanding of it, and his throrough penetration of it in theory that gives him protection. )

Puna caparaṃ, āvuso, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. Yaṃpāvuso, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. Ayampi dhammo nāthakaraṇo.

⑶ 朋友们！再者，有比丘结交善友、善伴、善知识。朋友们！像这样的比丘，结交善友、善伴、善知识。这也是一种守护法！

(3) He is a friend, an associate, an intimate of men of good character.

(Again, additionally friends, a beggar is a helpful friend, a helpful companion, a helpful comrade. It is, friends, this beggar's being a helpful friend, a helpful companion, a helpful comrade that gives him protection. )

Puna caparaṃ, āvuso, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato khamo padakkhiṇaggāhī anusāsaniṃ. Yaṃpāvuso, bhikkhu suvaco hoti…pe… padakkhiṇaggāhī anusāsaniṃ. Ayampi dhammo nāthakaraṇo.

⑷ 朋友们！再者，有比丘容易相处、顺从受教，具备让人容易规劝的品质，能忍耐并且乐于接受教导。朋友们！像这样的比丘，容易相处……乐于接受教导。这也是一种守护法！

(4) He is affable, endowed with gentleness and humility; he is patient and receives admonition with deference.

(Again, additionally friends, a beggar is well-spoken and is possessed of forbearance making for gentleness, he is right handy at supervising. It is, friends, this beggars well-spokenness and possession of forebearance making for gentleness, his competence at supervising, that gives him protection. )

Puna caparaṃ, āvuso, bhikkhu yāni tāni sabrahmacārīnaṃ uccāvacāni kiṃkaraṇīyāni, tattha dakkho hoti analaso tatrupāyāya vīmaṃsāya samannāgato, alaṃ kātuṃ alaṃ saṃvidhātuṃ.

⑸ 朋友们！再者，有比丘对于同修道友们各种或大或小的事务，都能熟练、不懈怠地处理，具备完成这些事务的观察能力，能够胜任、能够安排。

(5) Where there are duties to be done for the seniors among his fellow-disciples, he therin is industrious, not slothful, and exercises forethought in methods for discharging them, is capable of accomplishing, capable of organizing.

(Again, additionally friends, a beggar, whatever needs to be done with his fellow Brahma-farers, whether lofty or menial, at that he is handy, not lax, he is skilled in recollecting what needs to be done, and in all such matters is competant, willing and able. )

Yaṃpāvuso, bhikkhu yāni tāni sabrahmacārīnaṃ…pe… alaṃ saṃvidhātuṃ. Ayampi dhammo nāthakaraṇo.

朋友们！像这样的比丘，对于同修道友们的事务……能够胜任、能够安排。这也是一种守护法！

(It is, friends, that this beggar, whatever needs to be done with his fellow Brahma-farers, whether lofty or menial, is at that, handy, not lax, skilled in recollecting what needs to be done, and in all such matters is competant, willing and able, that gives him protection. )

Puna caparaṃ, āvuso, bhikkhu dhammakāmo hoti piyasamudāhāro, abhidhamme abhivinaye uḷārapāmojjo [uḷārapāmujjo (sī. pī.), oḷārapāmojjo (syā. kaṃ.)]. Yaṃpāvuso, bhikkhu dhammakāmo hoti…pe… uḷārapāmojjo [uḷārapāmujjo (sī. pī.), oḷārapāmojjo (syā. kaṃ.)]. Ayampi dhammo nāthakaraṇo.

⑹ 朋友们！再者，有比丘喜爱正法，乐于听闻法义言谈，对于殊胜的法（阿毗达摩）和律（毗奈耶）有极大的喜悦。朋友们！像这样的比丘，喜爱正法……有极大的喜悦。这也是一种守护法！

(6) And furthermore, friends, he loves the doctrine, the utterance of it is dear to him, he finds exceeding joy in the advanced teaching of both Doctrine and Discipline.

(Again, additionally friends, a beggar takes pleasure in Dhamma, loves discussing, and derives great enjoyment from, higher dhamma, higher discipline. It is, friends, that this beggar takes pleasure in Dhamma, loves discussing, and derives great enjoyment from, higher dhamma, higher discipline that gives him protection. )

Puna caparaṃ, āvuso, bhikkhu santuṭṭho hoti itarītarehi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi. Yaṃpāvuso, bhikkhu santuṭṭho hoti…pe… parikkhārehi. Ayampi dhammo nāthakaraṇo.

⑺ 朋友们！再者，有比丘对于所得的任何衣服、饮食、卧具、治病医药等资具，都感到满足。朋友们！像这样的比丘，对于所得的任何资具……都感到满足。这也是一种守护法！

(7) Furthermore, friends, he is content with necessaries of any quality, whether it be raiment, alms, lodging, drugs and provision against sickness.

(Again, additionally friends, a beggar is content with having the requisites: any sort of robes, handouts, sitting and sleeping place, remedy for sickness that may arise. It is, friends, that this beggar is content with having the requisites: any sort of robes, handouts, sitting and sleeping place, remedy for sickness that may arise that gives him protection. )

Puna caparaṃ, āvuso, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.

⑻ 朋友们！再者，有比丘发起精进，为断除不善法、成就善法而努力，坚定、勇猛，对善法不放弃责任。

(8) Furthermore, friends, he is continually stirring up effort to eliminate bad qualities, evoke good qualities, making dogged and vigorous progress in good things, never throwing off the burden.

(Again, additionally friends, a beggar lives striving for the energy to let go of unskillful things, to acquire skillful things, steadfast, passionately holding on to, not throwing off the yoke to, skillful things. )

Yaṃpāvuso, bhikkhu āraddhavīriyo viharati…pe… anikkhittadhuro kusalesu dhammesu. Ayampi dhammo nāthakaraṇo.

朋友们！像这样的比丘，发起精进……对善法不放弃责任。这也是一种守护法！

(It is, friends, that that this beggar lives striving for the energy to let go of unskillful things, to acquire skillful things, steadfast, passionately holding on to, not throwing off the yoke to, skillful things, that gives him protection. )

Puna caparaṃ, āvuso, bhikkhu satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā. Yaṃpāvuso, bhikkhu satimā hoti…pe… saritā anussaritā. Ayampi dhammo nāthakaraṇo.

⑼ 朋友们！再者，有比丘具足正念，具备最高的念和明觉，对于很久以前所做、所说的事，都能忆念、回想起来。朋友们！像这样的比丘，具足正念……都能忆念、回想起来。这也是一种守护法！

(9) Furthermore, friends, he is mindful, and possessed of supreme lucidity and perspicacity in following mentally and recollecting deeds and words long past.

(Again, additionally friends, a beggar lives with a far-reaching, discriminating mind, possessed of mastery over the calling to mind and remembering of the long-ago said and done. It is, friends, that this beggar lives with a far-reaching, discriminating mind, possessed of mastery over the calling to mind and remembering of the long-ago said and done, that gives him protection. )

Puna caparaṃ, āvuso, bhikkhu paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā. Yaṃpāvuso, bhikkhu paññavā hoti…pe… sammādukkhakkhayagāminiyā. Ayampi dhammo nāthakaraṇo.

⑽ 朋友们！再者，有比丘具足智慧，成就导向（诸法）生起和灭尽的智慧，这是圣者的、能决断的、能正确导向苦彻底灭尽的智慧。朋友们！像这样的比丘，具足智慧……能正确导向苦彻底灭尽的智慧。这也是一种守护法！

(10) Furthermore,friends, he is intelligent, endowed withinsight into the rise and passing away [of things], insight which is of that Ariyan penetration which leads to the complete destruction of pain.

(Again, additionally friends, a beggar is wise to what causes growth and termination, has possession of that Aristocratic wisdom that leads to the consummate ending of pain. It is, friends, that this beggar is wise to what causes growth and termination, has possession of that Aristocratic wisdom that leads to the consummate ending of pain, that gives him protection. )

☆ 十遍处（十种遍处定） dasa kasiṇāyatana ➾ ➊ 地遍、➋ 水遍、➌ 火遍、➍ 风遍、➎ 青遍、➏ 黄遍、➐ 赤遍、➑ 白遍、➒ 空遍、➓ 识遍。

2. 十遍处——十种禅修所缘 Dasa kasiṇāyatanāni (AN 10.29) [51]

﹝第五十一卷 ➲﹞ 346. Pathavīkasiṇameko sañjānāti, uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ.

⑴ 有人认知地遍，向上、向下、向横（四方），没有界限，没有边际；

Ten objects for self-hypnosis. These, perceived severally as above, below or across, and as homogeneous, and without limits, are a piece of earth [extended matter],

(Ten complete spheres: One recognizes the earth device above, below, across, as non-dual, unbounded. )

Āpokasiṇameko sañjānāti…pe…

⑵ 有人认知水遍……没有界限，没有边际；
water,

(One recognizes the water device above, below, across, non-dual, unbounded. )

tejokasiṇameko sañjānāti…

⑶ 有人认知火遍……

fire,

(One recognizes the fire device above, below, across, non-dual, unbounded. )

vāyokasiṇameko sañjānāti…

⑷ 有人认知风遍……

air,

(One recognizes the wind device above, below, across, non-dual, unbounded. )

nīlakasiṇameko sañjānāti…

⑸ 有人认知青遍……

indigo,

(One recognizes the deep-blue device above, below, across, non-dual, unbounded. )

pītakasiṇameko sañjānāti…

⑹ 有人认知黄遍……

yellow,

(One recognizes the golden-colored device above, below, across, non-dual, unbounded. )

lohitakasiṇameko sañjānāti…

⑺ 有人认知赤遍……

red,

(One recognizes the blood-read device above, below, across, non-dual, unbounded. )

odātakasiṇameko sañjānāti…

⑻ 有人认知白遍……

white,

(One recognizes the white device above, below, across, non-dual, unbounded. )

ākāsakasiṇameko sañjānāti…

⑼ 有人认知空遍……

space,

(One recognizes the space device above, below, across, non-dual, unbounded. )

viññāṇakasiṇameko sañjānāti, uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ.

⑽ 有人认知识遍，向上、向下、向横（四方），没有界限，没有边际。

consciousness.

(One recognizes the consciousness device above, below, across, non-dual, unbounded. )

☆ 十（不善）业道 ➾ ① 杀生（离杀生）、② 不与取（偷盗）（离不与取）、③ 邪淫（离邪淫）、④ 妄语（离妄语）、⑤ 离间语（两舌）（离离间语）、⑥ 粗恶语（恶口）（离粗恶语）、⑦ 绮语（杂秽语）（离绮语）、⑧ 贪欲（离贪欲）、⑨ 嗔恚（离嗔恚）、⑩ 邪见（离邪见）。

3. 十不善业道 Dasa akusalakammapathā (AN 10.172) [52]

﹝第五十二卷 ➲﹞ 347. pāṇātipāto, adinnādānaṃ, kāmesumicchācāro, musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo, abhijjhā, byāpādo, micchādiṭṭhi.

➊ 杀生、➋ 不与取（偷盗）、➌ 邪淫、➍ 妄语、➎ 离间语（两舌）、➏ 粗恶语（恶口）、➐ 绮语（无益语）、➑ 贪欲、➒ 嗔恚、➓ 邪见。

Ten bad channels of action, to wit, taking life, theft, inchastity, lying, abuse, slander, idle talk, covetousness, malevolence, wrong views.

(Ten unskillful paths of action: Malicious destruction, taking the ungiven, misbegotten carnal lusts, lying speech, provocative speech, harsh speech, idle-lip-flapping, covetousness, anger, mistaken views. )

4. 十善业道 Dasa kusalakammapathā (AN 10.172) [52]

pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, anabhijjhā, abyāpādo, sammādiṭṭhi.

① 远离杀生、② 远离不与取（不偷盗）、③ 远离不正当的性行为（不邪淫）、④ 远离虚妄语（不撒谎）、⑤ 远离挑拨语（不两舌）、⑥ 远离粗恶语（不恶口）、⑦ 远离无意义的话（不绮语）、⑧ 不贪婪、⑨ 不嗔恚、⑩ 正确的见解。

Ten good channels of action, to wit, abstention from all the foregoing.

(Ten skillful paths of action: Abstaining from malicious destruction, abstention from taking the ungiven, abstention from misbegotten carnal lusts, abstention from lying speech, abstention from provocative speech, abstention from harsh speech, abstention from idle-lip-flapping, non-covetousness, non-anger, high views. )

☆ 四种明觉 sampajañña ➾ ⑴ 有益明觉 sātthaka（对应律仪勤，防止恶行）──在念头生起时，就能在有益和无益之间，做出有益的选择（守护感官之门）；⑵ 合宜明觉 sappāya（对应断勤，断除恶行）──能够在适宜与不适宜之间，做出适宜的选择（断除三种恶寻思）；⑶ 行处明觉 gocara（对应修勤，修习善法）──在行、住、坐、卧中，不舍弃正念（禅修主题：例如关于来去等不同状态的观照）；⑷ 无痴明觉 asammoha（对应随护勤，成就善法）──在行、住、坐、卧等各方面，没有愚痴、我执（能忍受困境）。

☆ 十种圣者的住处 ➾

➊ 已经断除五种障碍（对应正见：已除去五盖）；

➋ 具足六种特质（对应正业：收摄六根门）；

➌ 内心专一守护（对应正念：收摄意念守护内心）；

➍ 审慎思考四种依止（对应正精进：四正勤）；

➎ 已经舍弃个人的真理（对应正语：已远离戏论）；

➏ 寻求已经断尽（对应正命：已断除三种寻求）；

➐ 混浊的思虑已经清净（对应正思维：断除三种恶思惟）；

➑ 身行已经寂静（对应正定：具足四禅）；

➒ 内心完善解脱（对应正解脱：解脱三毒）；

➓ 智慧完善解脱（对应正智：已不再有未来生）。

☆ 个人的真理（指四类十问、十四无记等错误见解） ☞

① 世界是永恒的（时间是有限的）吗？

② 世界是非永恒的（时间是无限的）吗？

③ 世界是有边界的（空间是有限的）吗？

④ 世界是无边界的（空间是无限的）吗？

⑤ 生命（或灵魂）就是身体（本体与身体是相同的）吗？

⑥ 生命（或灵魂）与身体是不同的（本体与身体是不同的）吗？

⑦ 如来（佛陀或圣者）死后是存在的吗？

⑧ 如来（佛陀或圣者）死后是不存在的吗？

⑨ 如来（佛陀或圣者）死后是既存在又不存在的吗？

⑩ 如来（佛陀或圣者）死后是非存在非不存在的吗？

☆ 十种圣者的住处与舍弃个人的真理 Paṇunna-pacceka-sacca ➾ 所有的南传、北传、大乘、小乘宗派，都不讲“十圣居”与“舍自谛”（甚至，在佛学大辞典里，也找不到！）为什么不讲呢？因为，在十圣居里有一个重要观念——舍自谛：“舍弃各自发明的、自己所见的真理。”这是成为圣者的重要条件！如果野心勃勃地想成立宗派、自立门户，也就无法“舍自谛”了！（所谓的：阿毗达摩、大毗婆沙论、空性思想、他空见、唯心、唯识、如来藏……无一不是“自谛”。）所以，不想舍弃“自谛”的人，也就不是——真正的“圣者”！

☆ 十种圣者的住处与审慎思考四种依止 Catura-apassena ➾ 所有的南传、北传、大乘、小乘宗派，都不讲“十圣居”与“慎思四依”（在佛学大辞典里，同样找不到！）在舍弃“自谛”的同时，为了不陷入虚无主义、不可知论（空性思想）的泥沼当中，应当以佛陀的教导为皈依处，即是——慎思四依：“审慎思考（如理作意 yoniso manasikāro）并且 ➀ 奉行善法 paṭisevati（对应修勤——四依止法、四圣种）；➁ 接受并坚持善法 adhivāseti（对应随护勤——忍受困境）；➂ 避免恶法 parivajjeti（对应律仪勤——迴避恶的处所）；➃ 舍弃恶法 vinodeti（对应断勤——断除三种恶寻思）。”

5. 十圣居 Dasa ariyavāsā (AN 10.20) [53]

﹝第五十三卷 ➲﹞ 348. Idhāvuso, bhikkhu ⑴ pañcaṅgavippahīno hoti, ⑵ chaḷaṅgasamannāgato, ⑶ ekārakkho, ⑷ caturāpasseno, ⑸ paṇunnapaccekasacco, ⑹ samavayasaṭṭhesano, ⑺ anāvilasaṅkappo, ⑻ passaddhakāyasaṅkhāro, ⑼ suvimuttacitto, ⑽ suvimuttapañño.

友！比丘在这个世间——

➊ 已经断除五种障碍；

➋ 具足六种特质；

➌ （内心）专一守护；

➍ （审慎思考）四种依止；

➎ 已经舍弃个人的真理；

➏ 寻求已经断尽；

➐ 混浊的思虑已经清净；

➑ 身行已经寂静；

➒ 内心完善解脱；

➓ 智慧完善解脱。

Ten Ariyan methods of living. Herein, friends, ➊ a brother has got rid of five factors, ➋ is possessed of six factors, ➌ has set the one guard, ➍ carries out the four bases of observance, ➎ has put away sectarian opinions, ➏ has utterly given up quests, ➐ is candid in his thoughts, ➑ has calmed the restlessness of his body, ➒ and is well emancipated in heart, ➓ and intellect.

(Ten Aristocratic Garbs: Here friends,

➊ a beggar has let go of five,

➋ has control of six,

➌ guards one,

➍ calculates four,

➎ separates individual truths,

➏ annihilates wishes,

➐ purifies his principles,

➑ creates impassivity of body,

➒ is well freed in mind,

➓ is well freed in wisdom. )

Kathañcāvuso, bhikkhu pañcaṅgavippahīno hoti?

➊ 又，友！比丘如何称为：‘已经断除五种障碍’呢？

(1) What five factors has he got rid of?

(How, friends, has a beggar let go of five? )

Idhāvuso, bhikkhuno ⓵ kāmacchando pahīno hoti, ⓶ byāpādo pahīno hoti, ⓷ thinamiddhaṃ pahīnaṃ hoti, ⓸ uddhaccakukuccaṃ pahīnaṃ hoti, ⓹ vicikicchā pahīnā hoti.

友！比丘在这个世间——

⑴ 已经断除贪欲；

⑵ 已经断除嗔恚；

⑶ 已经断除昏沉和睡眠；

⑷ 已经断除掉举和后悔；

⑸ 已经断除疑惑。

Sensuality, malevolence, sloth and torpor, excitement and worry, doubt.

(Here, friends, a beggar, has let go of pleasure-wishing, has let go of anger, has let go of lazy ways and inertia, has let go of fear and trembling, has let go of vascillation. )

Evaṃ kho, āvuso, bhikkhu pañcaṅgavippahīno hoti.

友！这样的比丘就称为：‘已经断除五种障碍！’

(Even so, friends, has a beggar let go of five. )

Kathañcāvuso, bhikkhu chaḷaṅgasamannāgato hoti?

➋ 又，友！比丘如何称为：‘具足六种特质’呢？

(2) What six factors is he possessed of?

(How, friends, does a beggar have control of six? )

Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno.

友！比丘在这个世间——

⑴ 用眼睛看见色（物质形态）后，既不喜悦，也不忧愁，安住于舍（平静），保持正念、正知；

The six 'chronic states.'

(Here, friends, a beggar seeing a material shape with the eye is neither pleased in mind nor upset in mind and he lives detached, mindful, self-aware. )

Sotena saddaṃ sutvā…pe… manasā dhammaṃ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno.

⑵ 用耳朵听到声音后，既不喜悦，也不忧愁，安住于舍（平静），保持正念、正知；

(Here, friends, a beggar hearing a sound with the ear is neither pleased in mind nor upset in mind and he lives detached, mindful, self-aware. )

⑶ 用鼻子嗅到香气后，既不喜悦，也不忧愁，安住于舍（平静），保持正念、正知；

(Here, friends, a beggar smelling a scent with the nose is neither pleased in mind nor upset in mind and he lives detached, mindful, self-aware. )

⑷ 用舌头尝到味道后，既不喜悦，也不忧愁，安住于舍（平静），保持正念、正知；

(Here, friends, a beggar tasting a flavor with the tongue is neither pleased in mind nor upset in mind and he lives detached, mindful, self-aware. )

⑸ 用身体接触到触后，既不喜悦，也不忧愁，安住于舍（平静），保持正念、正知；

(Here, friends, a beggar feeling a touch with the body is neither pleased in mind nor upset in mind and he lives detached, mindful, self-aware. )

⑹ 用意识了知法（心所对境）后，既不喜悦，也不忧愁，安住于舍（平静），保持正念、正知。

(Here, friends, a beggar conscious of a thought with the mind is neither pleased in mind nor upset in mind and he lives detached, mindful, self-aware. )

Evaṃ kho, āvuso, bhikkhu chaḷaṅgasamannāgato hoti.

友！这样的比丘就称为：‘具足六种特质！’

(Even so, friends, does a beggar have control of six. )

Kathañcāvuso, bhikkhu ekārakkho hoti?

➌ 又，友！比丘如何称为：‘内心专一守护’呢？

(3) How has he set the one guard?

(How, friends, does a beggar guard one? )

Idhāvuso, bhikkhu satārakkhena cetasā samannāgato hoti.

友！比丘在这个世间——

具足正念，妥善守护自己的心。

By the mental guard of mindfulness.

(Here, friends, a beggar guards his mind by getting control of his intentions. )

Evaṃ kho, āvuso, bhikkhu ekārakkho hoti.

友！这样的比丘就称为：‘内心专一守护！’

(Even so, friends, does a beggar guard one. )

Kathañcāvuso, bhikkhu caturāpasseno hoti?

➍ 又，友！比丘如何称为：‘审慎思考四种依止’呢？

(4) What are the four bases of observance?

(How, friends, does a beggar calculate four? )

Idhāvuso, bhikkhu ⓵ saṅkhāyekaṃ paṭisevati, ⓶ saṅkhāyekaṃ adhivāseti, ⓷ saṅkhāyekaṃ parivajjeti, ⓸ saṅkhāyekaṃ vinodeti.

友！比丘在这个世间——

⑴ 审慎明智地判断后，奉行某一种（善）法；

⑵ 审慎明智地判断后，忍受某一种（善）法/情况；

⑶ 审慎明智地判断后，迴避某一种（恶）法；

⑷ 审慎明智地判断后，断除某一种（恶）法。

Herein a brother judges that something is to be (i) habitually pursued, (ii) endured, (iii) avoided, (iv) suppressed.

(Here, friends, a beggar figures a thing is to be gone after, a thing is to be endured, a thing is to be avoided, a thing is to be got rid of. )

Evaṃ kho, āvuso, bhikkhu caturāpasseno hoti.

友！这样的比丘就称为：‘审慎思考四种依止！’

(Even so, friends, does a beggar calculate four. )

Kathañcāvuso, bhikkhu paṇunnapaccekasacco hoti?

➎ 又，友！比丘如何称为：‘已经舍弃个人的真理’呢？

(5) How does he become 'one who has put away sectarian opinions?

(How, friends, does a beggar separate individual truths? )

Idhāvuso, bhikkhuno yāni tāni puthusamaṇabrāhmaṇānaṃ puthupaccekasaccāni, sabbāni tāni nunnāni honti paṇunnāni cattāni vantāni muttāni pahīnāni paṭinissaṭṭhāni.

友！比丘在这个世间——

对于各种各样的（外道）沙门、婆罗门所持有的‘各自不同的真理（见解）’；

当这一切，都已经被他移除、排除、舍弃、唾弃、解脱、断除、弃绝之时。

All those many opinions of the mass of recluses and brahmins which are held by individuals as dogmas: — all these he has dismissed, put away, given up, ejected, let go, eliminated, abandoned.

(Here, friends, a begar, however many there may be of ordinary shamen or brahmen or the number of their truths about separate individuality, from all those he has separated himself, he has thrust off, tossed away, abandoned, vomited them up and released them. )

Evaṃ kho, āvuso, bhikkhu paṇunnapaccekasacco hoti.

友！这样的比丘就称为：‘已经舍弃个人的真理！’

(Even so, friends, does a beggar separate individual truths. )

Kathañcāvuso, bhikkhu samavayasaṭṭhesano hoti?

➏ 又，友！比丘如何称为：‘寻求已经断尽’呢？

(6) How is he one whose questing is utterly given up?

(How, friends, does a beggar annihilate wishes? )

Idhāvuso, bhikkhuno kāmesanā pahīnā hoti, bhavesanā pahīnā hoti, brahmacariyesanā paṭippassaddhā.

友！比丘在这个世间——

① 已经断除对欲乐的寻求；

② 已经断除对存在的寻求；

③ 已经平息了对梵行的寻求，使其趋向寂静。

He has eliminated the questing after worldly desires, the questing for rebirth, the questing for religious life.

(Here, friends, a beggar has let go of wishing for pleasures, has let go of wishing to become, has let go of wishing to live the Brahma-life. )

Evaṃ kho, āvuso, bhikkhu samavayasaṭṭhesano hoti.

友！这样的比丘就称为：‘寻求已经断尽！’

(Even so, friends, does a beggar annihilate wishes. )

Kathañcāvuso, bhikkhu anāvilasaṅkappo hoti?

➐ 又，友！比丘如何称为：‘混浊的思虑已经清净’呢？

(7) How is he candid in his thoughts?

(How, friends, does a beggar purifiy his principles? )

Idhāvuso, bhikkhuno kāmasaṅkappo pahīno hoti, byāpādasaṅkappo pahīno hoti, vihiṃsāsaṅkappo pahīno hoti.

友！比丘在这个世间——

① 已经断除欲思（贪欲的思虑）；

② 已经断除嗔思（嗔恚的思虑）；

③ 已经断除害思（伤害的思虑）。

He has eliminated occupying his mind with sensual or malicious or cruel ideas.

(Here, friends, a beggar lets go of the pleasure principle, lets go of the anger principle, lets go of the injury principle. )

Evaṃ kho, āvuso, bhikkhu anāvilasaṅkappo hoti.

友！这样的比丘就称为：‘混浊的思虑已经清净！’

(Even so, friends, does a beggar purify his principles. )

Kathañcāvuso, bhikkhu passaddhakāyasaṅkhāro hoti?

➑ 又，友！比丘如何称为：‘身行已经寂静’呢？

(8) How does he tranquillize the activity of the body?

(How, friends, does a beggar create impassivity of body? )

Idhāvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.

友！比丘在这个世间——

因为断除了乐和苦，并且先前（初禅二禅三禅中）的喜和忧已经消失，进入了不苦不乐、由舍受和正念带来的清净状态，即成就第四禅并安住于其中。

Because of eliminating the being affected pleasurably or painfully, because of the dying out of previous impressions as joyful or sorrowful, he attains to and abides in a state of neutral feeling, of very pure indifference and mental lucidity, namely, the state called Fourth Jhāna.

(Here, friends, a beggar lets go of pleasure, lets go of pain, allows his former mental ease and misery to subside, without pain, without pleasure, with an utterly pure and detached mind he enters into and makes a habitat of the Fourth Burning. )

Evaṃ kho, āvuso, bhikkhu passaddhakāyasaṅkhāro hoti.

友！这样的比丘就称为：‘身行已经寂静！’

(Even so, friends, does a beggar create impassivity of body. )

Kathañcāvuso, bhikkhu suvimuttacitto hoti?

➒ 又，友！比丘如何称为：‘内心完善解脱’呢？

(9) How does he become well emancipated in heart?

(How, friends, does a beggar get well-freed in heart? )

Idhāvuso, bhikkhuno rāgā cittaṃ vimuttaṃ hoti, dosā cittaṃ vimuttaṃ hoti, mohā cittaṃ vimuttaṃ hoti.

友！比丘在这个世间——

① 内心已从贪欲中解脱；

② 内心已从嗔恚中解脱；

③ 内心已从愚痴中解脱。

He becomes emancipated in heart from passion, hate, and illusion.

(Here, friends, a beggar is free from lustful thoughts, is free from hateful thoughts, is free from deluded thoughts. )

Evaṃ kho, āvuso, bhikkhu suvimuttacitto hoti.

友！这样的比丘就称为：‘内心完善解脱！’

(Even so, friends, does a beggar get well-freed heart. )

Kathañcāvuso, bhikkhu suvimuttapañño hoti?

➓ 又，友！比丘如何称为：‘智慧完善解脱’呢？

(10) How does he become well emancipated in intellect?

(How, friends, does a beggar get well-freed in wisdom? )

Idhāvuso, bhikkhu ‘rāgo me pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo’ti pajānāti.

友！比丘在这个世间——

⑴ 他凭智慧了知：‘我的贪欲已被断除，（如同）被连根拔起的棕榈树树桩，已不存在，未来不再生起。’

He understands his emancipated condition, namely, in the thought: Passion …

(Here friends, a beggar knows: 'I have let go of lust, taken it out by the roots, like a palm cut off at its base it is a thing that no longer has life, a thing that cannot come into existance again.' )

‘Doso me pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo’ti pajānāti.

⑵ 他凭智慧了知：‘我的嗔恚已被断除，（如同）被连根拔起的棕榈树树桩，已不存在，未来不再生起。’

hate ...

(He knows: 'I have let go of hate, taken it out by the roots, like a palm cut off at its base it is a thing that no longer has life, a thing that cannot come into existance again.' )

‘Moho me pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo’ti pajānāti.

⑶ 他凭智慧了知：‘我的愚痴已被断除，（如同）被连根拔起的棕榈树树桩，已不存在，未来不再生起。’

illusion ... for me are eliminated, cut off at the root, become as a palmtree stump, become non-existent, unable to grow again in future.

(He knows: 'I have let go of delusion, taken it out by the roots, like a palm cut off at its base it is a thing that no longer has life, a thing that cannot come into existance again.' )

Evaṃ kho, āvuso, bhikkhu suvimuttapañño hoti.

友！这样的比丘就称为：‘智慧完善解脱！’

☆ 十无学法 ➾ ➊ 正确的见解、➋ 正确的思维、➌ 正确的言语、➍ 正确的行为、➎ 正确的生计、➏ 正确的努力、➐ 正确的忆念、➑ 正确的禅定、➒ 正确的智慧、➓ 正确的解脱。

6. 十无学法 Dasa asekkhā dhammā (SN 14.29, 113) [53]

asekkhā sammādiṭṭhi, asekkho sammāsaṅkappo, asekkhā sammāvācā, asekkho sammākammanto, asekkho sammāājīvo, asekkho sammāvāyāmo, asekkhā sammāsati, asekkho sammāsamādhi, asekkhaṃ sammāñāṇaṃ, asekkhā sammāvimutti.

➊ 无学者的正确见解、➋ 无学者的正确思维、➌ 无学者的正确言语、➍ 无学者的正确行为、➎ 无学者的正确生计、➏ 无学者的正确努力、➐ 无学者的正确忆念、➑ 无学者的正确禅定、➒ 无学者的正确智慧、➓ 无学者的正确解脱。

Ten qualities belonging to the adept, to wit, ➊ the right (or perfect) views, ➋ intentions, ➌ speech, ➍ action, ➎ livelihood, ➏ effort, ➐ mindfulness, ➑ concentration, ➒ insight and ➓ emancipation as held by adepts.

(Ten Dhammas of the Seer: The seer's high view, The seer's high principles, the seer's high speech, the seer's high works, the seer's high lifestyle, the seer's high self-control, the seer's high mind, the seer's high getting high, the seer's high knowledge, the seer's high freedom.)

“Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dasa dhammā sammadakkhātā.

友！像这样，那位遍知者、明见者、阿罗汉、正等觉者的世尊，如实地宣说了这十法。

These Tens in the Doctrine, friends, have been perfectly set forth by the Exalted One, who knows, who sees.

(These then, friends, are those ten-part Dhammas consummately taught by the Bhagava, that Consummately-Awakened-One, an Arahant who knows and sees. )

Tattha sabbeheva saṅgāyitabbaṃ na vivaditabbaṃ,

因此我们大家，应当共同合诵，不要争论；

Here should there be chanting by all in concord, not wrangling,

(In this situation, let us all gather to gether as one, undivided, )

yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ,

为了让这清净的修行能够持续、长久住立；
in order that the holy life may live and be long established.

(so that this Best of Lives will stay on track and stand for a long time, )

tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti.

这是为了众多有情的利益、众多有情的安乐，为了慈悯世间，为了天神与人类的福祉、利益、安乐。”

Thus will it be for the welfare, for the happiness of multitudes, a kindness to the world, for the good, the welfare, the happiness of devas and men.

(as a benefit to the many, as a pleasure for the many, out of compassion for the world, for the benefit and pleasure of gods and man.)

✩ 结语 (Epilog) [54]

﹝第五十四卷 ➲﹞ 349. Atha kho bhagavā uṭṭhahitvā āyasmantaṃ sāriputtaṃ āmantesi –

这时，世尊站起来，对舍利弗尊者说：

Now when the Exalted One had arisen he addressed the venerable Sāriputta saying:

‘sādhu sādhu, sāriputta, sādhu kho tvaṃ, sāriputta, bhikkhūnaṃ saṅgītipariyāyaṃ abhāsī’ti.

“很好，很好，舍利弗！太好了，舍利弗！你为各位比丘，完美地宣说了合诵的教法！”

'Excellent, Sāriputta, excellent! Excellently, Sāriputta, have you uttered the scheme of chanting together for the brethren.'

Idamavocāyasmā sāriputto, samanuñño satthā ahosi.

这是舍利弗尊者所说的，并且得到了导师（佛陀）的认可。

These things were spoken by the venerable Sāriputta. The Master signified his assent.

Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinandunti.

那些比丘们，心满意足，

欢喜地信受舍利弗尊者所宣说的法。

The brethren were pleased and delighted with the veneerable Sāriputta's discourse.

(Tatiyabhāṇavāro niṭṭhito.)

第三诵品结束

Saṅgītisuttaṃ niṭṭhitaṃ dasamaṃ.

合诵经 ～波梨品‧第十经 终

The Recital / The Compilation: the Tenth.

～《长部经典‧波梨品‧Saṅgītisutta 合诵经》(DN 33, 296-349)

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2565.8.19 心 法师 修订】

【佛历 2555.7.13 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【1】Dīghanikāya 长部经典 (DN 1-34, 1360)/《3》Pāthikavaggapāḷi 波梨品 (DN 24-34, 1-360)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11. Dasuttarasutta 十上经 (DN 34, 350-360)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Dasuttarasuttaṃ

十上经 Dasuttarasuttaṃ / The Tenfold Series (DN 34, 350-360) [1~11]

【 English Translated from the Pali by T.W. Rhys Davids and C.A.F. Rhys Davids 】

《十 上 经》目录 (Contents)

第一诵品 Paṭhamabhāṇavāro [1~8]

✩ 前 言 Preface [1]

✩ 开示一法 Eko dhammo (Ones) [2]

✩ 开示二法 Dve dhammā (Twos) [3]

✩ 开示三法 Tayo dhammā (Threes) [4]

✩ 开示四法 Cattāro dhammā (Fours) [5]

✩ 开示五法 Pañca dhammā (Fives) [6]

✩ 开示六法 Cha dhammā (Sixes) [7]

✩ 开示七法 Satta dhammā (Sevens) [8]

第二诵品 Dutiyabhāṇavāro [9~11]

✩ 开示八法 Aṭṭha dhammā (Eights) [9]

✩ 开示九法 Nava dhammā (Nines) [10]

✩ 开示十法 Dasa dhammā (Tens) [11]

✩ 结 语 Epilog [11]

卍　　　　卍　　　　卍

第一诵品 Paṭhamabhāṇavāro [1~8]

✩ 前 言 Preface [1]

﹝第一卷 ➲﹞ 350. Evaṃ me sutaṃ –

如是我闻。

THUS HAVE I HEARD:

ekaṃ samayaṃ bhagavā campāyaṃ viharati gaggarāya pokkharaṇiyā tīre mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi.

那时，世尊和五百位大比丘众一起，住在瞻波城的伽伽罗池边。

The Exalted One was once staying at Campā, on the banks of Lake Gaggara, with a great company of the brethren, about five hundred in number.

Tatra kho āyasmā sāriputto bhikkhū āmantesi – “āvuso bhikkhave”ti!

在那里，舍利弗尊者对各位比丘说：“友！各位比丘！”

There the venerable Sāriputta addressed them, saying, 'Friends, brethren!'

“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ.

那些比丘们回答舍利弗尊者：“友！”

'Yes, friend,' responded the brethren.

Āyasmā sāriputto etadavoca –

舍利弗尊者这样说道：

And the venerable Sariputta spake thus: —

“Dasuttaraṃ pavakkhāmi, dhammaṃ nibbānapattiyā;

“我将要演说十上法，是为了证得涅槃；

In groups from one to ten will I declare

The Norm, that so ye may Nibbāna win,

Dukkhassantakiriyāya, sabbaganthappamocanaṃ”.

是为了彻底终结痛苦，解开一切束缚。”

That ye may make an end of ill and pain,

That ye may be from every bond set free.

卍　　　　卍　　　　卍

✩ 开示一法 Eko dhammo (Ones) [2]

﹝第二卷 ➲﹞ 351. “Eko, āvuso, dhammo bahukāro, eko dhammo bhāvetabbo, eko dhammo pariññeyyo, eko dhammo pahātabbo, eko dhammo hānabhāgiyo, eko dhammo visesabhāgiyo, eko dhammo duppaṭivijjho, eko dhammo uppādetabbo, eko dhammo abhiññeyyo, eko dhammo sacchikātabbo.

友！有一法助益极大，有一法应当修习，有一法应当全面了知，有一法应当舍弃，有一法导致退步，有一法导致进步，有一法难以彻底理解，有一法应当生起，有一法应当以殊胜的智慧了知，有一法应当亲自证悟。

There is One thing, friends, that helpeth much, One thing that is to be developed, One that is to be understood, One that is to be eliminated, One that belongs to disaster, One that leads to distinction, One that is hard to penetrate, One that is to be brought to pass, One that is to be thoroughly learnt, One that is to be realized.

一、 不放逸 Appamādo (AN 1.83) [2]

(Ka) “katamo eko dhammo bahukāro? Appamādo kusalesu dhammesu. Ayaṃ eko dhammo bahukāro.

什么是那助益极大的一法？[是：]对于各种善法保持不放逸。这一法助益极大。

i. Which One thing helpeth much? Zeal in things that are good.

二、 关于身体的正念 Kāyagatāsati (AN 1.609) [2]

(Kha) “katamo eko dhammo bhāvetabbo? Kāyagatāsati sātasahagatā. Ayaṃ eko dhammo bhāvetabbo.

什么是那应当修习的一法？[是：]伴随着喜悦的、关于身体的正念。这一法应当修习。

ii. Which One thing is to be developed?

Mindfulness with respect to the bodily factors, accompanied by pleasurable feeling.

三、 接触 Phasso (SN 35.106) [2]

(Ga) “katamo eko dhammo pariññeyyo? Phasso sāsavo upādāniyo. Ayaṃ eko dhammo pariññeyyo.

什么是那应当全面了知的一法？[是：]能引生执取的、带有烦恼的接触。这一法应当全面了知。

iii. Which One thing is to be understood?

Contact as a condition of intoxicants (Āsavas) and of grasping.

四、 我慢 Asmimāno (AN 1.574) [2]

(Gha) “katamo eko dhammo pahātabbo? Asmimāno. Ayaṃ eko dhammo pahātabbo.

什么是那应当舍弃的一法？[是：]“我存在”的慢心。这一法应当舍弃。

iv. Which One thing is to be eliminated? The conceit: 'I am.'

五、 不如理作意（不正确注意） Ayoniso manasikāro (AN 1.74) [2]

(Ṅa) “katamo eko dhammo hānabhāgiyo? Ayoniso manasikāro. Ayaṃ eko dhammo hānabhāgiyo.

什么是那导致退步的一法？[是：]不如理作意（不正确的思考方式）。这一法导致退步。

v. Which One thing belongs to decline? Disorderly thinking.

六、 如理作意（正确注意） Yoniso manasikāro (AN 2.127) [2]

(Ca) “katamo eko dhammo visesabhāgiyo? Yoniso manasikāro. Ayaṃ eko dhammo visesabhāgiyo.

什么是那导致进步的一法？[是：]如理作意（正确的思考方式）。这一法导致进步。

vi. Which One thing leads to distinction? Orderly thinking.

七、 无间心定 Ānantariko cetosamādhi (AN 4.162) [2]

(Cha) “katamo eko dhammo duppaṭivijjho? Ānantariko cetosamādhi. Ayaṃ eko dhammo duppaṭivijjho.

什么是那难以彻底理解的一法？[是：]无间心定（能立即产生神通或道果的定）。这一法难以彻底理解。

vii. Which One thing is hard to penetrate? Immediacy of succession in mental concentration.

八、 不动摇的智慧 Akuppaṃ ñāṇaṃ (AN 5.95) [2]

(Ja) “katamo eko dhammo uppādetabbo? Akuppaṃ ñāṇaṃ. Ayaṃ eko dhammo uppādetabbo.

什么是那应当生起的一法？[是：]不动摇的智慧。这一法应当生起。

viii. Which One thing is to be brought to pass? Sure and unskakeable knowledge.

九、 依食物维持生存 Āhāraṭṭhitikā (SN 46.2, 183) [2]

(Jha) “katamo eko dhammo abhiññeyyo? Sabbe sattā āhāraṭṭhitikā. Ayaṃ eko dhammo abhiññeyyo.

什么是那应当以殊胜的智慧了知的一法？[是：]一切有情都依靠食物维持生存。这一法应当以殊胜的智慧了知。

ix. Which One thing is to be thoroughly learnt? All beings are maintained by causes.

十、 不动心解脱 Akuppā cetovimutti (SN 41.7, 349) [2]

(Ña) “katamo eko dhammo sacchikātabbo? Akuppā cetovimutti. Ayaṃ eko dhammo sacchikātabbo.

什么是那应当亲自证悟的一法？[是：]不动摇的心解脱。这一法应当亲自证悟。

x. Which One thing is to be realized? Sure and unshakeable emancipation of mind.

“Iti ime dasa dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.

这十法，是真实的、正确的、如其本然的、不相违的、非异样的，是如来完全证悟的。

Now these ten things are genuine, true, thus, not otherwise, not different, perfectly comprehended by the Tathāgata.

卍　　　　卍　　　　卍

✩ 开示二法 Dve dhammā (Twos) [3]

﹝第三卷 ➲﹞ 352. “Dve dhammā bahukārā, dve dhammā bhāvetabbā, dve dhammā pariññeyyā, dve dhammā pahātabbā, dve dhammā hānabhāgiyā, dve dhammā visesabhāgiyā, dve dhammā duppaṭivijjhā, dve dhammā uppādetabbā, dve dhammā abhiññeyyā, dve dhammā sacchikātabbā.

有二法助益极大，有二法应当修习，有二法应当全面了知，有二法应当舍弃，有二法导致退步，有二法导致进步，有二法难以彻底理解，有二法应当生起，有二法应当以殊胜的智慧了知，有二法应当亲自证悟。

There are Two things, friends, that helpeth much, Two things that are to be developed, Two things that are to be understood, Two things that are to be eliminated, Two things that belong to disaster, Two things that lead to distinction, Two things that are hard to penetrate, Two things that are to be brought to pass, Two things that are to be thoroughly learnt, Two things that are to be realized.

一、 正念与正知 Sati ca sampajaññañca (AN 2.180) [3]

(Ka) “katame dve dhammā bahukārā? Sati ca sampajaññañca. Ime dve dhammā bahukārā.

什么是那助益极大的二法？[是：]正念与正知。这两法助益极大。

i. Which Two help much? Mindfulness and deliberation.

二、 止与观 Samatho ca vipassanā ca (AN 2.231) [3]

(Kha) “katame dve dhammā bhāvetabbā? Samatho ca vipassanā ca. Ime dve dhammā bhāvetabbā.

什么是那应当修习的二法？[是：]止（禅定）与观（内观）。这两法应当修习。

ii. Which Two are to be developed? Calm and insight.

三、 名与色 Nāmañca rūpañca (AN 2.90) (SN 1.27) [3]

(Ga) “katame dve dhammā pariññeyyā? Nāmañca rūpañca. Ime dve dhammā pariññeyyā.

什么是那应当全面了知的二法？[是：]名（心）与色（物质）。这两法应当全面了知。

iii. Which Two are to be understood? Mind and body.

四、 无明与有爱 Avijjā ca bhavataṇhā ca (AN 4.254) (SN 45.159) [3]

(Gha) “katame dve dhammā pahātabbā? Avijjā ca bhavataṇhā ca. Ime dve dhammā pahātabbā.

什么是那应当舍弃的二法？[是：]无明与对存在的渴爱（有爱）。这两法应当舍弃。

iv. Which Two are to be eliminated? Ignorance and the craving for rebirth.

五、 恶言与恶友 Dovacassatā ca pāpamittatā ca (AN 2.95) [3]

(Ṅa) “katame dve dhammā hānabhāgiyā? Dovacassatā ca pāpamittatā ca. Ime dve dhammā hānabhāgiyā.

什么是那导致退步的二法？[是：]难以接受劝告（恶言）与结交恶友。这两法导致退步。

v. Which Two belong to decline? Contumacy and friendship with evil.

六、 善言与善友 Sovacassatā ca kalyāṇamittatā ca (AN 2.96) [3]

(Ca) “katame dve dhammā visesabhāgiyā? Sovacassatā ca kalyāṇamittatā ca. Ime dve dhammā visesabhāgiyā.

什么是那导致进步的二法？[是：]容易接受劝告（善言）与结交善友。这两法导致进步。

vi. Which Two lead to distinction? Suavity and friendship with good.

七、 杂染与清净的因缘 Saṃkilesāya & visuddhiyā (SN 22.60) [3]

(Cha) “katame dve dhammā duppaṭivijjhā? Yo ca hetu yo ca paccayo sattānaṃ saṃkilesāya, yo ca hetu yo ca paccayo sattānaṃ visuddhiyā. Ime dve dhammā duppaṭivijjhā.

什么是那难以彻底理解的二法？[是：]导致有情杂染的因和缘，以及导致有情清净的因和缘。这两法难以彻底理解。

vii. Which Two are hard to penetrate? That which is the condition, the cause of the corruption of beings, and that which is the condition, the cause of their purification.

八、 二智 Dve ñāṇāni (Iti 4.3, 102) (SN 12.23) (Ps 11, 238-240) [3]

(Ja) “katame dve dhammā uppādetabbā? Dve ñāṇāni – khaye ñāṇaṃ, anuppāde ñāṇaṃ. Ime dve dhammā uppādetabbā.

什么是那应当生起的二法？[是：]两种智慧。即：尽智（了知烦恼已尽的智慧）与无生智（了知未来不再生起的智慧）。这两法应当生起。

viii. Which Two are to be brought to pass? Insight into extinction, and insight into not coming to be.

九、 二界 Dve dhātuyo (MN 115, 124-132) [3]

(Jha) “katame dve dhammā abhiññeyyā? Dve dhātuyo – saṅkhatā ca dhātu asaṅkhatā ca dhātu. Ime dve dhammā abhiññeyyā.

什么是那应当以殊胜的智慧了知的二法？[是：]两种界。即：有为界与无为界。这两法应当以殊胜的智慧了知。

ix. Which Two are to be thoroughly learnt? Two elements, to wit, the Conditioned and
the Unconditioned. ('own-made,' or 'constructed' not paccaya, 'conditioned'!)

十、 明与解脱 Vijjā ca vimutti ca (AN 2.91) [3]

(Ña) “katame dve dhammā sacchikātabbā? Vijjā ca vimutti ca. Ime dve dhammā sacchikātabbā.

什么是那应当亲自证悟的二法？[是：]明（智慧）与解脱。这两法应当亲自证悟。

x. Which Two are to be realized? Supernormal knowledge and emancipation.

“Iti ime vīsati dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.

这二十法，是真实的、正确的、如其本然的、不相违的、非异样的，是如来完全证悟的。

Now these Twofold things are genuine, true, thus, not otherwise, not different, and perfectly comprehended by the Tathāgata.

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✩ 开示三法 Tayo dhammā (Threes) [4]

﹝第四卷 ➲﹞ 353. “Tayo dhammā bahukārā, tayo dhammā bhāvetabbā…pe… tayo dhammā sacchikātabbā.

有三法助益极大，有三法应当修习...（等同上文）...有三法应当亲自证悟。

There are Three things, friends, that helpeth much, Three things that are to be developed, Three things that are to be understood, Three things that are to be eliminated, Three things that belong to disaster, Three things that lead to distinction, Three things that are hard to penetrate, Three things that are to be brought to pass, Three things that are to be thoroughly learnt, Three things that are to be realized.

一、 预流向的要素 sotāpattiyaṅga (SN 55.5, 1001) [4]

(Ka) “katame tayo dhammā bahukārā? Sappurisasaṃsevo, saddhammassavanaṃ, dhammānudhammappaṭipatti. Ime tayo dhammā bahukārā.

什么是那助益极大的三法？[是：]亲近善知识、听闻正法、如法地实践（法随法行）。这三法助益极大。

i. Which Three help much? Intercourse with noble-minded persons, hearing the good Doctrine, progress in doctrine and minor doctrines.

二、 三定 Tayo samādhī (SN 47.10, 376) (MN 128, 245) [4]

(Kha) “katame tayo dhammā bhāvetabbā? Tayo samādhī – savitakko savicāro samādhi, avitakko vicāramatto samādhi, avitakko avicāro samādhi. Ime tayo dhammā bhāvetabbā.

什么是那应当修习的三法？[是：]三种定。即：有寻有伺定、无寻唯伺定、无寻无伺定。这三法应当修习。

ii. Which Three are to be developed? The three modes of concentrative thought, to wit, mental application followed by sustained thought, sustained thought without mental application, concentrative thought without either.

三、 三受 Tisso vedanā (SN 36.5, 253) [4]

(Ga) “katame tayo dhammā pariññeyyā? Tisso vedanā – sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Ime tayo dhammā pariññeyyā.

什么是那应当全面了知的三法？[是：]三种感受。即：乐受、苦受、不苦不乐受。这三法应当全面了知。

iii. Which Three are to be understood? Three modes of feeling, to wit, pleasurable, painful, and neutral feeling.

四、 三爱 Tisso taṇhā (SN 38.10, 323) [4]

(Gha) “katame tayo dhammā pahātabbā? Tisso taṇhā – kāmataṇhā, bhavataṇhā, vibhavataṇhā. Ime tayo dhammā pahātabbā.

什么是那应当舍弃的三法？[是：]三种渴爱。即：欲爱、有爱（对存在的渴爱）、无有爱（对不存在的渴爱）。这三法应当舍弃。

iv. Which Three are to be eliminated? Three cravings, to wit, sensual, worldly craving, craving for rebirth, craving to end life.

五、 三不善根 Tīṇi akusalamūlāni (Iti 3.1, 50) [4]

(Ṅa) “katame tayo dhammā hānabhāgiyā? Tīṇi akusalamūlāni – lobho akusalamūlaṃ, doso akusalamūlaṃ, moho akusalamūlaṃ. Ime tayo dhammā hānabhāgiyā.

什么是那导致退步的三法？[是：]三种不善的根源。即：贪不善根、嗔不善根、痴不善根。这三法导致退步。

v. Which Three belong- to decline? Three roots of demerit, to wit, greed, hate, illusion.

六、 三善根 Tīṇi kusalamūlāni (AN 3.70) [4]

(Ca) “katame tayo dhammā visesabhāgiyā? Tīṇi kusalamūlāni – alobho kusalamūlaṃ, adoso kusalamūlaṃ, amoho kusalamūlaṃ. Ime tayo dhammā visesabhāgiyā.

什么是那导致进步的三法？[是：]三种善的根源。即：无贪善根、无嗔善根、无痴善根。这三法导致进步。

vi. Which Three lead to distinction? Three roots of merit, to wit, disinterestedness, love, intelligence.

七、 出离三界 Tisso nissaraṇiyā dhātuyo (Iti 3.23, 72) (AN 5.200) [4]

(Cha) “katame tayo dhammā duppaṭivijjhā? Tisso nissaraṇiyā dhātuyo – kāmānametaṃ nissaraṇaṃ yadidaṃ nekkhammaṃ, rūpānametaṃ nissaraṇaṃ yadidaṃ arūpaṃ, yaṃ kho pana kiñci bhūtaṃ saṅkhataṃ paṭiccasamuppannaṃ, nirodho tassa nissaraṇaṃ. Ime tayo dhammā duppaṭivijjhā.

什么是那难以彻底理解的三法？[是：]三种出离的要素（界）。即：出离欲界是出家（离欲）；出离色界是无色界定；而对于任何已生成、有为、缘起的法，其出离是灭尽。这三法难以彻底理解。

vii. Which Three are hard to penetrate? Three elements of deliverance, to wit, renunciation: — this is the escape from all worldly desires; the immaterial: — this is the escape from material things; but whatever has become, is conditioned, has arisen from a cause: — the escape from that is cessation.

八、 三智 Tīṇi ñāṇāni (MN 133, 279-285) [4]

(Ja) “katame tayo dhammā uppādetabbā? Tīṇi ñāṇāni – atītaṃse ñāṇaṃ, anāgataṃse ñāṇaṃ, paccuppannaṃse ñāṇaṃ. Ime tayo dhammā uppādetabbā.

什么是那应当生起的三法？[是：]三种智慧。即：关于过去的智慧、关于未来的智慧、关于现在的智慧。这三法应当生起。

viii, Which Three are to be brought to pass? Three knowledges, to wit, as to the past, the future and the present.

九、 三界 Tisso dhātuyo (MN 115, 124-132) [4]

(Jha) “katame tayo dhammā abhiññeyyā? Tisso dhātuyo – kāmadhātu, rūpadhātu, arūpadhātu. Ime tayo dhammā abhiññeyyā.

什么是那应当以殊胜的智慧了知的三法？[是：]三种界。即：欲界、色界、无色界。这三法应当以殊胜的智慧了知。

ix. Which Three are to be thoroughly learnt? Three elements, to wit, the element of sensuous desires, of Rūpa, of Arūpa.

十、 三明 Tisso vijjā (DN 2, 244-249) [4]

(Ña) “katame tayo dhammā sacchikātabbā? Tisso vijjā – pubbenivāsānussatiñāṇaṃ vijjā, sattānaṃ cutūpapāte ñāṇaṃ vijjā, āsavānaṃ khaye ñāṇaṃ vijjā. Ime tayo dhammā sacchikātabbā.

什么是那应当亲自证悟的三法？[是：]三种明。即：宿住随念智明（了知过去世的智慧）、有情生死智明（天眼通，了知众生死生轮回的智慧）、漏尽智明（了知烦恼灭尽的智慧）。这三法应当亲自证悟。

x. Which Three are to be realized? Three branches of wisdom, to wit, intuition of former births, intuition of the deceases and rebirths of beings, intuition of the extinction of 'intoxicants.'

“Iti ime tiṃsa dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.

这三十法，是真实的、正确的、如其本然的、不相违的、非异样的，是如来完全证悟的。

Now these Three Things are genuine, true, thus, not otherwise, not different, perfectly comprehended by the Tathagata.

卍　　　　卍　　　　卍

✩ 开示四法 Cattāro dhammā (Fours) [5]

﹝第五卷 ➲﹞ 354. “Cattāro dhammā bahukārā, cattāro dhammā bhāvetabbā…pe… cattāro dhammā sacchikātabbā.

有四法助益极大，有四法应当修习...（等同上文）...有四法应当亲自证悟。

There are Four things, friends, that helpeth much, Four things that are to be developed, Four things that are to be understood, Four things that are to be eliminated, Four things that belong to disaster, Four things that lead to distinction, Four things that are hard to penetrate, Four things that are to be brought to pass, Four things that are to be thoroughly learnt, Four things that are to be realized.

☆ 四摄事（无怖畏能摄力） cattāri saṅgahavatthūni (AN 9.5) ➾ ① 布施（法布施最为殊胜） dānaṃ、② 爱语（为乐于倾听者说法最为殊胜） peyyavajjaṃ、③ 利行（劝导他人入法最为殊胜） atthacariyā、④ 同事（与圣者同事最为殊胜） samānattatā。

☆ 四轮 ➾ ① 居住在适宜的地方（佛法兴盛的地区）、② 亲近善知识（佛陀及其弟子）、③ 持守善的誓愿（利行）、④ 过去曾造作福德。

一、 四轮 Cattāri cakkāni (AN 4.31) [5]

(Ka) “katame cattāro dhammā bahukārā? Cattāri cakkāni – patirūpadesavāso, sappurisūpanissayo [sappurisupassayo (syā. kaṃ.)], attasammāpaṇidhi, pubbe ca katapuññatā. Ime cattāro dhammā bahukārā.

什么是那助益极大的四法？[是：]四轮。即：居住在适宜的地方、亲近善知识、自己有正确的发愿、过去曾造作福德。这四法助益极大。

i. Which Four help much? Four 'wheels,' to wit, the orbit of a favourable place of residence, the orbit of association with the good, perfect adjustment of one's self, the cycle of merit wrought in the past.

二、 四念住 Cattāro satipaṭṭhānā (SN 52.2, 900) [5]

(Kha) “katame cattāro dhammā bhāvetabbā? Cattāro satipaṭṭhānā – idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Vedanāsu…pe… citte… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Ime cattāro dhammā bhāvetabbā.

什么是那应当修习的四法？[是：]四念住。即：友！在此，有比丘，于身持续观察身，保持精进、正知、正念，以调伏世间的贪婪和忧愁。于受...（持续观察受）... 于心...（持续观察心）... 于法持续观察法，保持精进、正知、正念，以调伏世间的贪婪和忧愁。这四法应当修习。

ii. Which Four are to be developed? The Four Applications of Mindfulness, to wit:

— Herein, friends, a brother as to the body, feelings, thought, and ideas, continues so to look upon [each of these four groups], that he remains ardent, self-possessed and mindful, and can suppress both the hankering and the dejection common in the world.

☆ 四食 cattāri āhāra ➾ ① 段食（对应身念住）、② 触食（对应受念住）、③ 意思食（对应心念住）、④ 识食（对应法念住）。

三、 四食 Cattāro āhārā (SN 12.63) [5]

(Ga) “katame cattāro dhammā pariññeyyā? Cattāro āhārā – kabaḷīkāro [kavaḷīkāro (syā. kaṃ.)] āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ. Ime cattāro dhammā pariññeyyā.

什么是那应当全面了知的四法？[是：]四食。即：或粗或细的物质食物（段食）、第二是接触[食]、第三是意念思虑[食]、第四是识[食]。这四法应当全面了知。

iii. Which Four are to be understood? The Four Nutriments, to wit, solid nutriment, gross or subtle; contact as second, the purposes of the mind as third, [rebirth-] consciousness as fourth.

四、 四瀑流 Cattāro oghā (SN 38.11, 324) [5]

(Gha) “katame cattāro dhammā pahātabbā? Cattāro oghā – kāmogho, bhavogho, diṭṭhogho, avijjogho. Ime cattāro dhammā pahātabbā.

什么是那应当舍弃的四法？[是：]四瀑流。即：欲瀑流、有瀑流（对存在的渴求）、见瀑流（错误见解）、无明瀑流。这四法应当舍弃。

iv. Which Four are to be eliminated? The Four Floods of sensuous desires, re-becoming, erroneous opinions, ignorance.

五、 四轭 Cattāro yogā (AN 4.10) [5]

(Ṅa) “katame cattāro dhammā hānabhāgiyā? Cattāro yogā – kāmayogo, bhavayogo, diṭṭhiyogo, avijjāyogo. Ime cattāro dhammā hānabhāgiyā.

什么是那导致退步的四法？[是：]四轭。即：欲轭、有轭、见轭、无明轭。这四法导致退步。

v. Which Four belong to decline? The Four Bonds of sensuous desires, re-becoming, erroneous opinions, ignorance.

六、 四离轭 Cattāro visaññogā (AN 4.10) [5]

(Ca) “katame cattāro dhammā visesabhāgiyā? Cattāro visaññogā – kāmayogavisaṃyogo, bhavayogavisaṃyogo, diṭṭhiyogavisaṃyogo, avijjāyogavisaṃyogo. Ime cattāro dhammā visesabhāgiyā.

什么是那导致进步的四法？[是：]四离轭。即：脱离欲轭、脱离有轭、脱离见轭、脱离无明轭。这四法导致进步。

vi. Which Four lead to distinction? The Four Detachments, to wit, detachment from sensuous desires, re-becoming, erroneous opinions, ignorance.

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☆ 省察三种禅相 Tīṇi nimittāni manasi kātabbaṃ (AN 3.103) ➾ ① 定相 samādhinimittaṃ、② 精进相 paggahanimittaṃ、③ 舍心相 upekkhānimittaṃ。

☆ 四种净定 Cattāro samādhī (AN 6.71) ➾ ① 退分定（顺退分定：退步） hānabhāgiyo、② 住分定（顺住分定：不进不退） ṭhitibhāgiyo、③ 胜进分定（顺胜进分定：进步） visesabhāgiyo、④ 决择分定（顺决择分定：洞察无漏智） nibbedhabhāgiyo。

七、 四种定 Cattāro samādhī (AN 6.71) (AN 3.103) [5]

(Cha) “katame cattāro dhammā duppaṭivijjhā? Cattāro samādhī – hānabhāgiyo samādhi, ṭhitibhāgiyo samādhi, visesabhāgiyo samādhi, nibbedhabhāgiyo samādhi. Ime cattāro dhammā duppaṭivijjhā.

什么是那难以彻底理解的四法？[是：]四种定。即：导致退步的定、维持现状的定、导致进步的定、导致洞察（通达无漏智）的定。这四法难以彻底理解。

vii. Which Four are hard to penetrate? The Four Concentrations, to wit, that leading to decline, that leading to maintenance, that leading to distinction, that leading to Nibbana.

八、 四智 Cattāri ñāṇāni (SN 12.33) [5]

(Ja) “katame cattāro dhammā uppādetabbā? Cattāri ñāṇāni – dhamme ñāṇaṃ, anvaye ñāṇaṃ, pariye ñāṇaṃ, sammutiyā ñāṇaṃ. Ime cattāro dhammā uppādetabbā.

什么是那应当生起的四法？[是：]四种智。即：⑴ 法智（关于当下法的智慧）、⑵ 类比智（推知其他情况的智慧）、⑶ 他心智（了知他人心念的智慧）、⑷ 世俗智（世俗约定的智慧）。这四法应当生起。

viii. Which Four are to be brought to pass? The Four knowledges, to wit, knowledge of the Doctrine, knowledge of its corollaries, knowledge of what is in another's consciousness and popular knowledge.

九、 四圣谛 Cattāri ariyasaccāni (SN 56.11, 1081) [5]

(Jha) “katame cattāro dhammā abhiññeyyā? Cattāri ariyasaccāni – dukkhaṃ ariyasaccaṃ, dukkhasamudayaṃ [dukkhasamudayo (syā. kaṃ.)] ariyasaccaṃ, dukkhanirodhaṃ [dukkhanirodho (syā. kaṃ.)] ariyasaccaṃ, dukkhanirodhagāminī paṭipadā ariyasaccaṃ. Ime cattāro dhammā abhiññeyyā.

什么是那应当以殊胜的智慧了知的四法？[是：]四圣谛。即：苦圣谛、苦集圣谛、苦灭圣谛、导向苦灭之道的圣谛。这四法应当以殊胜的智慧了知。

ix. Which Four are to be thoroughly learnt? The Four Ariyan Truths, to wit, the Ariyan Truth as to i11, and the Ariyan Truths as to the Genesis of i11, the Cessation of i11, the Path leading to the Cessation of i11.

十、 四沙门果 Cattāri sāmaññaphalāni (SN 45.35) [5]

(Ña) “katame cattāro dhammā sacchikātabbā? Cattāri sāmaññaphalāni – sotāpattiphalaṃ, sakadāgāmiphalaṃ, anāgāmiphalaṃ, arahattaphalaṃ. Ime cattāro dhammā sacchikātabbā.

什么是应当证知的四种法？[就是：]四种沙门果。即：预流果、一来果、不还果、阿罗汉果。这四种法应当被证知。

x. Which Four are to be realized? The Four Fruits of the Recluse's Life, to wit, the Fruit of each Path: — that of the Stream-winning, of Once-Returning, of Never-Returning, of Arahantship.

“Iti ime cattārīsadhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.

这四十种法，如此真实、如此正确、如是、不虚、不异，是如来所正等觉的。

Now these Four Things are genuine, true, thus, not otherwise, not different, perfectly comprehended by the Tathagata.

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✩ 开示五法 Pañca dhammā (Fives) [6]

﹝第六卷 ➲﹞ 355. “Pañca dhammā bahukārā…pe… pañca dhammā sacchikātabbā.

五法应当多作，五法应当修习，五法应当遍知，五法应当舍弃，五法导致退失，五法导致进步，五法很难理解，五法应当培养，五法应当胜知，五法应当证知。

There are Five things, friends, that helpeth much, Five things that are to be developed, Five things that are to be understood, Five things that are to be eliminated, Five things that belong to disaster, Five things that lead to distinction, Five things that are hard to penetrate, Five things that are to be brought to pass, Five things that are to be thoroughly learnt, Five things that are to be realized.

☆ 五精勤分 ➾ ➊ 有净信、➋ 少病恼、➌ 无谄诳、➍ 勤精进、➎ 生灭观智。

一、 五精勤分 Pañca padhāniyaṅgāni (AN 5.135) [6]

(Ka) “katame pañca dhammā bahukārā? Pañca padhāniyaṅgāni –

什么是应当多作的五种法？[就是：]五精勤分。即：
i. Which Five help much? Five factors in spiritual wrestling confidence (or faith), good health, honesty, energy, insight.

idhāvuso, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṃ – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.

➊ 朋友！在此有比丘，有净信，相信如来的正觉，[心想]：‘这位世尊确实是① 阿罗汉——应供者、② 正遍知——正等觉者、③ 明行足者、④ 善逝者、⑤ 世间解者、⑥ 无上士、⑦ 调御丈夫、⑧ 天人师、⑨ 佛陀、⑩ 世尊。’；

Appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya.

➋ 少病、少恼，消化良好，体温适中：不过冷、不过热、得中和、能胜任精进；

Asaṭho hoti amāyāvī yathābhūtamattānaṃ āvīkattā satthari vā viññūsu vā sabrahmacārīsu.

➌ 在导师、智者或同梵行者面前，不谄媚、不虚伪，如实地展现自己；

Āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.

➍ 发起精进而住：为了断除不善法、为了获得善法，（他）有毅力、有坚固的努力，在善法上不放弃责任；

Paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.

➎ 有智慧，具备了导向（名色法）生灭的智慧，（此智慧是）圣者的、抉择性的、能正确地导向苦的灭尽。

Ime pañca dhammā bahukārā.

这五种法大有助益。

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☆ 省察三禅相 Tīṇi nimittāni manasi kātabbaṃ (AN 3.103) ➾ ① 三昧禅相 samādhinimittaṃ、② 精勤禅相 paggahanimittaṃ、③ 舍心禅相 upekkhānimittaṃ。

☆ 四净定 Cattāro samādhī (AN 6.71) ➾ ① 舍分定（顺退分定：退步） hānabhāgiyo、② 止分定（顺住分定：不进不退） ṭhitibhāgiyo、③ 胜分定（顺胜进分定：进步） visesabhāgiyo、④ 抉择分定（顺抉择分定：悟无漏智） nibbedhabhāgiyo。

☆ 五正定分 Pañcaṅgiko sammāsamādhi (AN 5.28) ➾ ① 喜遍满（初禅） pītipharaṇatā、② 乐遍满（二禅） sukhapharaṇatā、③ 心遍满（三禅） cetopharaṇatā、④ 光明遍满（四禅） ālokapharaṇatā、⑤ 禅相观察（观三禅相：三昧、精勤、舍心） paccavekkhaṇanimittaṃ。

☆ 五禅支 Pañca-jhāna-aṅga (MN 43, 454) ➾ ① 寻（转向） vitakko ca vattati、② 伺 vicāra、③ 喜 pīti、④ 乐 sukha、⑤ 一心（心一境性） cittekaggatā。

☆ 禅定五自在 Pañca-vasī (Ps 2, 85) ➾ ① 转向自在 āvajjana、② 入定自在（三摩钵底、三摩半那、等至、正受） samāpajjana, samāpatti, samāpanna、③ 住定自在（决意自在、三摩呬多、等引） ṭhiti, adhiṭṭhāna, samāhita、④ 出定自在 vuṭṭhāna、⑤ 省察自在 paccavekkhaṇā。

☆ 八解脱八自在 Aṭṭha vimokkhā aṭṭha icchaka (DN 15, 130) ➾ ① 顺入禅定 anuloma、② 逆入禅定 paṭiloma、③ 顺逆入定 anuloma-paṭiloma、④ 何处想要（转向自在） yatthicchaka、⑤ 何时想要（省察自在） yadicchaka、⑥ 住定自在 yāvaticchaka、⑦ 入定自在 samāpajjati、⑧ 出定自在 vuṭṭhāti。

二、 五正定分 Pañcaṅgiko sammāsamādhi (AN 5.28) (AN 3.103) [6]

(Kha) “katame pañca dhammā bhāvetabbā? Pañcaṅgiko sammāsamādhi – pītipharaṇatā, sukhapharaṇatā, cetopharaṇatā, ālokapharaṇatā, paccavekkhaṇanimittaṃ [paccavekkhaṇānimittaṃ (syā. kaṃ.)]. Ime pañca dhammā bhāvetabbā.

什么是应当修习的五种法？[就是：]五正定分。即：喜遍满（初禅）、乐遍满（第二禅）、心遍满（第三禅）、光明遍满（第四禅）、省察相（反省观察之相：观察三昧相、精勤相、舍心相）。这五种法应当被修习。

ii. Which Five are to be developed? The five factors of perfect concentration, to wit, suffusion of rapture, suffusion of easeful bliss, suffusion of [telepathic] consciousness, suffusion of light, and images for retrospective thought.

三、 五取蕴 Pañcupādānakkhandhā (SN 22.122) [6]

(Ga) “katame pañca dhammā pariññeyyā? Pañcupādānakkhandhā [seyyathīdaṃ (sī. syā. kaṃ. pī.)] – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho viññāṇupādānakkhandho. Ime pañca dhammā pariññeyyā.

什么是应当遍知的五种法？[就是：]五取蕴。即：色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。这五种法应当被遍知。

iii. Which Five are to be understood? The five aggregates of grasping, to wit, material qualities, feeling, perception, volitional and other complexes, consciousness.

☆ 爱欲（想要欲爱） kāmacchanda、欲染（想要贪染） chanda-rāga、爱染（贪染欲爱） kāma-rāga ➾ ① 欲（欲爱） kāma、② 欲（想要） chanda、③ 贪（贪染） rāga、④ 贪爱（贪婪、贪求） abhijjhā。

四、 五盖 Pañca nīvaraṇāni (SN 47.5, 371) [6]

(Gha) “katame pañca dhammā pahātabbā? Pañca nīvaraṇāni – kāmacchandanīvaraṇaṃ, byāpādanīvaraṇaṃ, thinamiddhanīvaraṇaṃ, uddhaccakukuccanīvaraṇaṃ, vicikicchānīvaraṇaṃ. Ime pañca dhammā pahātabbā.

什么是应当舍弃的五种法？[就是：]五盖。贪欲盖、瞋恚盖、昏沉睡眠盖（昏沉、睡眠）、掉举追悔盖（掉举、追悔）、疑盖。这五种法应当被舍弃。

iv. Which Five are to be eliminated? The Five Hindrances, to wit, sensuality, malevolence, sloth and torpor, excitement and worry, doubt.

☆ 五心荒芜（五种心栽） ➾ ➊ 于佛有疑、➋ 于法有疑、➌ 于僧有疑、➍ 于学有疑、➎ 嗔于同梵。

五、 五心荒芜（五种心栽） Pañca cetokhilā (AN 9.72) [6]

(Ṅa) “katame pañca dhammā hānabhāgiyā? Pañca cetokhilā –

什么是导致退失的五种法？[就是：]五种心的荒芜。即：
v. Which Five belong to decline? The five spiritual barrennesses, to wit,

idhāvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati.

➊ 朋友！在此有比丘，对导师（佛陀）怀疑、犹豫，不信解、不清净信。

Yo so, āvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya.

朋友！凡是对导师（佛陀）怀疑、犹豫，不信解、不清净信的比丘，他的心就不倾向于热忱、努力、持续和精进。

Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. Ayaṃ paṭhamo cetokhilo.

心不倾向于热忱、努力、持续和精进。这是第一种心的荒芜。

He being thus, his mind does not incline (lit. bend) towards ardour, devotion, perserverance, exertion: — this is the first barrenness.

Puna caparaṃ, āvuso, bhikkhu dhamme kaṅkhati vicikicchati…pe…

➋ 再者，朋友！在此有比丘，对（佛陀的）法怀疑、犹豫...（略）...他的心就不倾向于热忱、努力、持续和精进。心不倾向于热忱、努力、持续和精进。这是第二种心的荒芜。

(2-4) When he doubts, is perplexed about the Doctrine, the Order, the Training, these are, in order, the second, third and fourth barrennesses.

saṅghe kaṅkhati vicikicchati…pe…

➌ [再者，朋友！在此有比丘，]对（佛陀的）僧团怀疑、犹豫...（略）...他的心就不倾向于热忱、努力、持续和精进。心不倾向于热忱、努力、持续和精进。这是第三种心的荒芜。

sikkhāya kaṅkhati vicikicchati…pe…

➍ [再者，朋友！在此有比丘，]对学处（戒律）怀疑、犹豫...（略）...他的心就不倾向于热忱、努力、持续和精进。心不倾向于热忱、努力、持续和精进。这是第四种心的荒芜。

sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto,

➎ 再者，朋友！在此有比丘，对同梵行者（同修）生气、不满意、心受伤害、生起顽固（或荒芜）。

(5) When he is offended with his fellow-disciples, vexed, agitated, sterile towards them, he being thus, his mind does not incline towards ardour, etc.

yo so, āvuso, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya.

朋友！凡是对同梵行者生气、不满意、心受伤害、生起顽固的比丘，他的心就不倾向于热忱、努力、持续和精进。

Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. Ayaṃ pañcamo cetokhilo.

心不倾向于热忱、努力、持续和精进。这是第五种心的荒芜。

Ime pañca dhammā hānabhāgiyā.

这五种法导致退失。

六、 五根 Pañcindriyāni (SN 48.18, 488) [6]

(Ca) “katame pañca dhammā visesabhāgiyā? Pañcindriyāni – saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. Ime pañca dhammā visesabhāgiyā.

什么是导致进步的五种法？[就是：]五根。即：信根、精进根、念根、定根、慧根。这五种法导致进步。

vi. Which Five belong to distinction? The five spiritual faculties, to wit, faith, energy, mindfulness, concentration, insight.

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☆ 五出离界 ➾ ➊ 出离欲爱、➋ 出离瞋恚、➌ 出离伤害、➍ 出离色想、➎ 出离身想。

七、 五出离界 Pañca nissaraṇiyā dhātuyo (AN 5.200) [6]

(Cha) “katame pañca dhammā duppaṭivijjhā? Pañca nissaraṇiyā dhātuyo –

什么是很难透彻理解的五种法？[就是：]五种出离界。即：
vii. Which Five are hard to penetrate? The five elements favourable to deliverance, to wit,

idhāvuso, bhikkhuno kāme manasikaroto kāmesu cittaṃ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.

⑴ 在此，朋友！当比丘作意（注意）欲（欲爱）时，他的心不跃入欲，不喜乐、不安住、不解脱于欲；

Nekkhammaṃ kho panassa manasikaroto nekkhamme cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati.

但是，当他作意（注意）出离（离欲）时，他的心跃入出离，喜乐、安住、解脱于出离；

Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ visaṃyuttaṃ kāmehi.

他的那个心是善行的、善修习的、善奋起的、善解脱的、已脱离诸欲的；

Ye ca kāmapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. Na so taṃ vedanaṃ vedeti.

凡是由欲为缘而生的诸漏、恼害与热恼，他已从中解脱。他不感受那种感受；

Idamakkhātaṃ kāmānaṃ nissaraṇaṃ.

这被称为：‘从欲（欲爱）出离！’

This is pronounced to be the first deliverance.

“Puna caparaṃ, āvuso, bhikkhuno byāpādaṃ manasikaroto byāpāde cittaṃ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.

⑵ 再者，朋友！当比丘作意（注意）瞋恚（恶意）时，他的心不跃入瞋恚，不喜乐、不安住、不解脱于瞋恚；

(2) Again, friends, when a brother is contemplating [Ed.: thoughts of] ill will, his heart does not leap forward to them, nor rest complacent in them, does not choose them.

Abyāpādaṃ kho panassa manasikaroto abyāpāde cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati.

但是，当他作意（注意）无瞋恚时，他的心跃入无瞋恚，喜乐、安住、解脱于无瞋恚；

Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ visaṃyuttaṃ byāpādena.

他的那个心是善行的、善修习的、善奋起的、善解脱的、已脱离瞋恚的；

Ye ca byāpādapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. Na so taṃ vedanaṃ vedeti.

凡是由瞋恚为缘而生的诸漏、恼害与热恼，他已从中解脱。他不感受那种感受；

Idamakkhātaṃ byāpādassa nissaraṇaṃ.

这被称为：‘从瞋恚（恶意）出离！’

This is pronounced to be the second deliverance.

“Puna caparaṃ, āvuso, bhikkhuno vihesaṃ manasikaroto vihesāya cittaṃ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.

⑶ 再者，朋友！当比丘作意（注意）害（伤害）时，他的心不跃入伤害，不喜乐、不安住、不解脱于伤害；

(3) Again, friends, when a brother is contemplating [Ed.: thoughts of] cruelty, his heart does not leap forward to them, nor rest complacent in them, does not choose them.

Avihesaṃ kho panassa manasikaroto avihesāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati.

但是，当他作意（注意）无害（不伤害）时，他的心跃入无害，喜乐、安住、解脱于无害；

Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ visaṃyuttaṃ vihesāya.

他的那个心是善行的、善修习的、善奋起的、善解脱的、已脱离伤害的；

Ye ca vihesāpaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. Na so taṃ vedanaṃ vedeti.

凡是由伤害为缘而生的诸漏、恼害与热恼，他已从中解脱。他不感受那种感受；

Idamakkhātaṃ vihesāya nissaraṇaṃ.

这被称为：‘从害（伤害）出离！’

This is pronounced to be the third deliverance.

“Puna caparaṃ, āvuso, bhikkhuno rūpe manasikaroto rūpesu cittaṃ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.

⑷ 再者，朋友！当比丘作意（注意）色（色法/物质形态）时，他的心不跃入色法，不喜乐、不安住、不解脱于色法；

(4) Again, friends, when a brother is contemplating external objects, his heart does not leap forward to them, nor rest complacent in them, does not choose them.

Arūpaṃ kho panassa manasikaroto arūpe cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati.

但是，当他作意（注意）无色（非物质形态/无色界）时，他的心跃入无色，喜乐、安住、解脱于无色；

Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ visaṃyuttaṃ rūpehi.

他的那个心是善行的、善修习的、善奋起的、善解脱的、已脱离色法的；

Ye ca rūpapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. Na so taṃ vedanaṃ vedeti.

凡是由色法为缘而生的诸漏、恼害与热恼，他已从中解脱。他不感受那种感受；

Idamakkhātaṃ rūpānaṃ nissaraṇaṃ.

这被称为：‘从色（色法）出离！’

This is pronounced to be the fourth deliverance.

“Puna caparaṃ, āvuso, bhikkhuno sakkāyaṃ manasikaroto sakkāye cittaṃ na pakkhandati na pasīdati na santiṭṭhati na vimuccati.

⑸ 再者，朋友！当比丘作意（注意）身见处（有身/个体存在）时，他的心不跃入身见处，不喜乐、不安住、不解脱于身见处；

(5) Again, friends, when a brother is contemplating [Ed.: thoughts of] individuality, his heart does not leap forward to them, nor rest complacent in them, does not choose them.

Sakkāyanirodhaṃ kho panassa manasikaroto sakkāyanirodhe cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati.

但是，当他作意（注意）身见处之灭时，他的心跃入身见处之灭，喜乐、安住、解脱于身见处之灭；

Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ visaṃyuttaṃ sakkāyena.

他的那个心是善行的、善修习的、善奋起的、善解脱的、已脱离身见处的；

Ye ca sakkāyapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. Na so taṃ vedanaṃ vedeti.

凡是由身见处为缘而生的诸漏、恼害与热恼，他已从中解脱。他不感受那种感受；

Idamakkhātaṃ sakkāyassa nissaraṇaṃ.

这被称为：‘从身见处（有身）出离！’

This is pronounced to be the fifth deliverance.

Ime pañca dhammā duppaṭivijjhā.

这五种法很难透彻理解。

☆ 定者五智 ➾ ① 乐受乐果、② 圣洁无染、③ 非为不善、④ 胜妙一心、⑤ 保持正念。

八、 定者五智 Pañca ñāṇiko sammāsamādhi (AN 5.27) [6]

(Ja) “katame pañca dhammā uppādetabbā? Pañca ñāṇiko sammāsamādhi –

什么是应当生起的五种法？[就是：]具足五种智的正定。即：
viii. Which Five are to be brought to pass? The fivefold intuition of perfect concentration, to wit: — As a personal experience the intuition arises that

‘ayaṃ samādhi paccuppannasukho ceva āyatiñca sukhavipāko’ti paccattaṃyeva ñāṇaṃ uppajjati.

① '此定是当下乐，未来也有乐的果报'——这样的智在自身生起。

(1) 'this rapture is both a present happiness and a future result of happiness;'

‘Ayaṃ samādhi ariyo nirāmiso’ti paccattaññeva ñāṇaṃ uppajjati.

② '此定是圣者的、无资粮（无染）的'——这样的智在自身生起。

(2) 'this rapture is Ariyan, is unworldly;'

‘Ayaṃ samādhi akāpurisasevito’ti paccattaṃyeva ñāṇaṃ uppajjati.

③ '此定不是卑劣之人所习行的'——这样的智在自身生起。

(3) 'this rapture is not a pursuit of any but the noblest men;'

‘Ayaṃ samādhi santo paṇīto paṭippassaddhaladdho ekodibhāvādhigato, na sasaṅkhāraniggayhavāritagato’ti [na ca sasaṅkhāraniggayha vāritavatoti (sī. syā. kaṃ. pī.), na sasaṅkhāraniggayhavārivāvato (ka.), na sasaṅkhāraniggayhavāriyādhigato (?)] paccattaṃyeva ñāṇaṃ uppajjati.

④ '此定是寂静的、殊妙的，已得轻安，已达心一境性，不是通过有行、抑制、防止而达到的'——这样的智在自身生起。

(4) 'this rapture is good, excellent, has won tranquillization, has attained to mental uplift and concentration, and is not instigated nor opposed nor foiled;

‘So kho panāhaṃ imaṃ samādhiṃ satova samāpajjāmi sato vuṭṭhahāmī’ti paccattaṃyeva ñāṇaṃ uppajjati.

⑤ '我确实是有念地入此定，有念地出此定'——这样的智在自身生起。

(5) 'this rapture I myself with mental clarity attain, and from it with mental clarity emerge.'

Ime pañca dhammā uppādetabbā.

这五种法应当被生起。

卍　　　　卍　　　　卍

☆ 五解脱处 ➾ ➊ 师或同梵（闻所成慧）、➋ 为人说法（闻所成慧）、➌ 为人读诵（闻所成慧）、➍ 思惟法义（思所成慧）、➎ 观察禅相（修所成慧）。

九、 五解脱处 Pañca vimuttāyatanāni (AN 5.26) [6]

(Jha) “katame pañca dhammā abhiññeyyā? Pañca vimuttāyatanāni –

什么是应当胜知的五种法？[就是：]五种解脱处。即：
ix. Which Five are to be thoroughly learnt? The five occasions of emancipation, to wit:

idhāvuso, bhikkhuno satthā dhammaṃ deseti aññataro vā garuṭṭhāniyo sabrahmacārī.

⑴ 朋友！在此，导师或其他值得尊敬的同梵行者，为比丘说法——

(1) Herein, when the Master, or a reverend fellow-disciple teaches the Norm to a brother, according as the teaching is given,

Yathā yathā, āvuso, bhikkhuno satthā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī,

朋友！当导师或其他值得尊敬的同梵行者为比丘说法时，

tathā tathā so [bhikkhu (syā. kaṃ.)] tasmiṃ dhamme atthappaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca.

那样那样，他（比丘）在那法中，既感知其义，也感知其法（文句）；
the listener comes to know both the matter of the doctrine, and the text of the doctrine.

Tassa atthappaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati.

感知其义、感知其法者，生起胜解的喜悦；心喜悦者，生起喜；心有喜者，身轻安；身轻安者，感受乐；有乐者，心得定；（心定者如实知见，如实知见而厌患，厌患而离贪，离贪而解脱。）

And gladness springs up in him, and in him gladdened zest springs up; his mind enraptured, the faculties become serene; with serenity comes happiness, and of him thus happy the heart is stayed and firm.

Idaṃ paṭhamaṃ vimuttāyatanaṃ.

这是第一解脱处。

This is the first occasion.

“Puna caparaṃ, āvuso, bhikkhuno na heva kho satthā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī,

⑵ 再者，朋友！导师或其他值得尊敬的同梵行者，并没有为比丘说法；

(2) In the next place, a brother has a similar experience not from hearing the Master or a reverend fellow-disciple teach,

api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti

但他如所听闻、如所学习地，详细地为他人说法——
but while himself teaching others the Norm in detail, as he has learnt and got it by memory

yathā yathā, āvuso, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti.

朋友！当比丘如所听闻、如所学习地，详细地为他人说法时，

Tathā tathā so tasmiṃ dhamme atthappaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca.

那样那样，他（比丘）在那法中，既感知其义，也感知其法；
and he comes to know both the matter of the doctrine, and the text of the doctrine.

Tassa atthappaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati.

感知其义、感知其法者，生起胜解的喜悦；心喜悦者，生起喜；心有喜者，身轻安；身轻安者，感受乐；有乐者，心得定；（心定者如实知见，如实知见而厌患，厌患而离贪，离贪而解脱。）

And gladness springs up in him, and in him gladdened zest springs up; his mind enraptured, the faculties become serene; with serenity comes happiness, and of him thus happy the heart is stayed and firm.

Idaṃ dutiyaṃ vimuttāyatanaṃ.

这是第二解脱处。

This is the second occasion.

“Puna caparaṃ, āvuso, bhikkhuno na heva kho satthā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī,

⑶ 再者，朋友！导师或其他值得尊敬的同梵行者，并没有为比丘说法；

(3) In the third place, a brother has a similar experience, not on those first two occasions,

nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti.

他也没有如所听闻、如所学习地，详细地为他人说法；

Api ca kho, yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti.

但他如所听闻、如所学习地，详细地读诵（背诵）法——
but when he is reciting the doctrines of the Norm in detail as he has learnt and got them by memory

Yathā yathā, āvuso, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti

朋友！当比丘如所听闻、如所学习地，详细地读诵（背诵）法时，

tathā tathā so tasmiṃ dhamme atthappaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca.

那样那样，他（比丘）在那法中，既感知其义，也感知其法；
and he comes to know both the matter of the doctrine, and the text of the doctrine.

Tassa atthappaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati.

感知其义、感知其法者，生起胜解的喜悦；心喜悦者，生起喜；心有喜者，身轻安；身轻安者，感受乐；有乐者，心得定；（心定者如实知见，如实知见而厌患，厌患而离贪，离贪而解脱。）

And gladness springs up in him, and in him gladdened zest springs up; his mind enraptured, the faculties become serene; with serenity comes happiness, and of him thus happy the heart is stayed and firm.

Idaṃ tatiyaṃ vimuttāyatanaṃ.

这是第三解脱处。

This is the third occasion.

“Puna caparaṃ, āvuso, bhikkhuno na heva kho satthā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī,

⑷ 再者，朋友！导师或其他值得尊敬的同梵行者，并没有为比丘说法；

(4) In the fourth place, a brother has a similar experience, not on those first three occasions,

nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti,

他也没有如所听闻、如所学习地，详细地为他人说法；

nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti.

他也没有如所听闻、如所学习地，详细地读诵（背诵）法；

Api ca kho, yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati.

但他如所听闻、如所学习地，以心随寻、随伺、随观法——
but when he applies his thought to the Norm as he has learnt and got it by memory , and sustains protracted meditation on it and contemplates it in mind,

Yathā yathā, āvuso, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati

朋友！当比丘如所听闻、如所学习地，以心随寻、随伺、随观法时，

tathā tathā so tasmiṃ dhamme atthappaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca.

那样那样，他（比丘）在那法中，既感知其义，也感知其法；
and he comes to know both the matter of the doctrine, and the text of the doctrine.

Tassa atthappaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati.

感知其义、感知其法者，生起胜解的喜悦；心喜悦者，生起喜；心有喜者，身轻安；身轻安者，感受乐；有乐者，心得定；（心定者如实知见，如实知见而厌患，厌患而离贪，离贪而解脱。）

And gladness springs up in him, and in him gladdened zest springs up; his mind enraptured, the faculties become serene; with serenity comes happiness, and of him thus happy the heart is stayed and firm.

Idaṃ catutthaṃ vimuttāyatanaṃ.

这是第四解脱处。

This is the fourth occasion.

“Puna caparaṃ, āvuso, bhikkhuno na heva kho satthā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī,

⑸ 再者，朋友！导师或其他值得尊敬的同梵行者，并没有为比丘说法；

(5) Finally, a brother has a similar experience, not on those first four occasions,

nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti,

他也没有如所听闻、如所学习地，详细地为他人说法；

nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti,

他也没有如所听闻、如所学习地，详细地读诵（背诵）法；

nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati;

他也没有如所听闻、如所学习地，以心随寻、随伺、随观法；

api ca khvassa aññataraṃ samādhinimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya.

但是他确实以智慧善巧地把握、善巧地作意、善巧地确定、善巧地通达了某一定相——
but when he has well grasped some given clue to concentration, has well applied his understanding, has well thought it out, has well penetrated it by intuition.

Yathā yathā, āvuso, bhikkhuno aññataraṃ samādhinimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya

朋友！当比丘确实以智慧善巧地把握、善巧地作意、善巧地确定、善巧地通达了某一定相时，

tathā tathā so tasmiṃ dhamme atthappaṭisaṃvedī ca hoti dhammappaṭisaṃvedī ca.

那样那样，他（比丘）在那法中，既感知其义，也感知其法；

Tassa atthappaṭisaṃvedino dhammappaṭisaṃvedino pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati.

感知其义、感知其法者，生起胜解的喜悦；心喜悦者，生起喜；心有喜者，身轻安；身轻安者，感受乐；有乐者，心得定；（心定者如实知见，如实知见而厌患，厌患而离贪，离贪而解脱。）

And gladness springs up in him, and in him gladdened zest springs up; his mind enraptured, the faculties become serene; with serenity comes happiness, and of him thus happy the heart is stayed and firm.

Idaṃ pañcamaṃ vimuttāyatanaṃ.

这是第五解脱处。

This is the fifth occasion.

Ime pañca dhammā abhiññeyyā.

这五种法应当被胜知。

十、 五法蕴 Pañca dhammakkhandhā (SN 3.24, 135) [6]

(Ña) “katame pañca dhammā sacchikātabbā? Pañca dhammakkhandhā – sīlakkhandho, samādhikkhandho, paññākkhandho, vimuttikkhandho, vimuttiñāṇadassanakkhandho. Ime pañca dhammā sacchikātabbā.

什么是应当证知的五种法？[就是：]五法蕴。即：戒蕴、定蕴、慧蕴、解脱蕴、解脱智见蕴。这五种法应当被证知。

x. Which Five are to be realized? The five bodies of doctrine, to wit, morals, concentrative exercise, insight, emancipation, knowledge and insight requisite for emancipation.

“Iti ime paññāsa dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.

这五十种法，如此真实、如此正确、如是、不虚、不异，是如来所正等觉的。

Now these Five Things are genuine, true, thus, not otherwise, not different, perfectly comprehended by the Tathāgata.

卍　　　　卍　　　　卍

✩ 开示六法 Cha dhammā (Sixes) [7]

﹝第七卷 ➲﹞ 356. “Cha dhammā bahukārā…pe… cha dhammā sacchikātabbā.

六法应当多作，六法应当修习，六法应当遍知，六法应当舍弃，六法导致退失，六法导致进步，六法很难理解，六法应当培养，六法应当胜知，六法应当证知。

There are Six things, friends, that helpeth much, Six things that are to be developed, Six things that are to be understood, Six things that are to be eliminated, Six things that belong to disaster, Six things that lead to distinction, Six things that are hard to penetrate, Six things that are to be brought to pass, Six things that are to be thoroughly learnt, Six things that are to be realized.

☆ 六和敬法（和合慈敬） ➾ ➊ 身和同住、➋ 语和同慈、➌ 意和同敬、➍ 利和同均、➎ 戒和同修、➏ 见和同证。

一、 六和敬法 Cha sāraṇīyā dhammā (AN 6.12) [7]

(Ka) “katame cha dhammā bahukārā? Cha sāraṇīyā dhammā.

什么是应当多作的六种法？[就是：]六种令人忆念（和合）的法（六和敬法）。即：
i. Which Six help much? The six occasions of fraternal living, to wit:

Idhāvuso, bhikkhuno mettaṃ kāyakammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca,

⑴ 朋友！在此比丘，对同梵行者现起慈身业，无论在公开场合还是私下独处；

(1) Herein, friends, when a brother's kindly act towards his fellow-disciples has been attested, as wrought publicly and in private,

ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

这也是令人忆念（和合）的法，能引生可爱、引生尊重，有助于摄受、无诤、和合、合一。

that is an occasion of fraternity, causing affection and regard, and conducing to concord, absence of strife, harmony, union.

“Puna caparaṃ, āvuso, bhikkhuno mettaṃ vacīkammaṃ…pe… ekībhāvāya saṃvattati.

⑵ 再者，朋友！在此比丘，[对同梵行者]现起慈语业...（略）...有助于摄受、无诤、和合、合一。

(2-3) The second and third occasions are those of kindly speech and kind thoughts.

“Puna caparaṃ, āvuso, bhikkhuno mettaṃ manokammaṃ…pe… ekībhāvāya saṃvattati.

⑶ 再者，朋友！在此比丘，[对同梵行者]现起慈意业...（略）...有助于摄受、无诤、和合、合一。

“Puna caparaṃ, āvuso, bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi, tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇabhogī,

⑷ 再者，朋友！在此比丘，凡是那些如法、依法获得的利养，乃至只是钵中的（食物），他都与有戒的同梵行者平等受用，不私自隐藏而受用；

(4) In the next place, when a brother who has honestly and righteously obtained gifts, distributes these impartially among his fellow-disciples, and has everything in common with them, even to the contents of his alms-bowl,

ayampi dhammo sāraṇīyo…pe… ekībhāvāya saṃvattati.

这也是令人忆念（和合）的法...（略）...有助于摄受、无诤、和合、合一。

that is an occasion of fraternity, etc.

“Puna caparaṃ, āvuso, bhikkhu, yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni, tathārūpesu sīlesu sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca,

⑸ 再者，朋友！在此比丘，凡是那些 ① 不破碎、② 无瑕疵、③ 无斑点、④ 无污秽、⑤ 使人自由、⑥ 智者称赞、⑦ 不被执取、⑧ 导向禅定的戒，他于这样的戒，与同梵行者，无论在公开场合还是私下独处，都共同地安住（戒行一致）；

(5) Next, when the character and moral habits of a brother are without rupture or flaw, are consistently practised, unblemished, making a man free, commended by the wise, unperverted, and conducing to rapt concentration, and he, so virtuous, dwells openly and privately among his fellow-disciples,

ayampi dhammo sāraṇīyo…pe… ekībhāvāya saṃvattati.

这也是令人忆念（和合）的法...（略）...有助于摄受、无诤、和合、合一。

that is an occasion of fraternity, causing affection and regard, and conducing to concord, absence of strife, harmony, union.

“Puna caparaṃ, āvuso, bhikkhu yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhi sāmaññagato viharati sabrahmacārīhi āvi ceva raho ca,

⑹ 再者，朋友！在此比丘，凡是那圣者的、导向出离的、能引导奉行者正确地灭尽苦的见解，他于这样的见解，与同梵行者，无论在公开场合还是私下独处，都共同地安住（见解一致）；

(6) Lastly, when a brother lives with his religious life [guided by] that Ariyan, safe-guarding belief, which leads him who so lives to the perfect destruction of sorrow, — when he thus equipped lives among his fellow-disciples publicly and in private,

ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo, saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

这也是令人忆念（和合）的法，能引生可爱、引生尊重，有助于摄受、无诤、和合、合一。

that is an occasion of fraternity... like the foregoing.

Ime cha dhammā bahukārā.

这六种法大有助益。

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二、 六随念住 Cha anussatiṭṭhānāni (AN 6.26) [7]

(Kha) “katame cha dhammā bhāvetabbā? Cha anussatiṭṭhānāni – buddhānussati, dhammānussati, saṅghānussati, sīlānussati, cāgānussati, devatānussati. Ime cha dhammā bhāvetabbā.

什么是应当修习的六种法？[就是：]六随念住。即：佛随念、法随念、僧随念、戒随念、施随念、天随念。这六种法应当被修习。

ii. Which Six are to be developed? The six matters for recollection, to wit, the Buddha, the Norm, the Order, the moral precepts, renunciation, the devas.

三、 内六处 Cha ajjhattikāni āyatanāni (MN 137, 304-312) [7]

(Ga) “katame cha dhammā pariññeyyā? Cha ajjhattikāni āyatanāni – cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, manāyatanaṃ. Ime cha dhammā pariññeyyā.

什么是应当遍知的六种法？[就是：]内六处。即：眼处、耳处、鼻处、舌处、身处、意处。这六种法应当被遍知。

iii. Which Six are to be understood? The six (organs of sense or) fields of personal experience, to wit, sight, sound, smell, taste, touch and mind.

四、 六爱身 Cha taṇhākāyā (SN 12.2) [7]

(Gha) “katame cha dhammā pahātabbā? Cha taṇhākāyā – rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā. Ime cha dhammā pahātabbā.

什么是应当舍弃的六种法？[就是：]六爱身（六组渴爱）。即：色爱、声爱、香爱、味爱、触爱、法爱。这六种法应当被舍弃。

iv. Which Six are to be eliminated? The six groups of cravings, to wit, the five kinds of sense-objects, and phenomena.

卍　　　　卍　　　　卍

☆ 六不恭敬 ➾ ➊ 不敬佛、➋ 不敬法、➌ 不敬僧、➍ 不敬学处、➎ 不敬不放逸、➏ 不敬迎接（好客）。

五、 六不恭敬 Cha agāravā (AN 6.40) [7]

(Ṅa) “katame cha dhammā hānabhāgiyā? Cha agāravā –

什么是导致退失的六种法？[就是：]六种不恭敬。即：
v. Which Six belong to decline? The six forms of irreverence, to wit,

idhāvuso, bhikkhu satthari agāravo viharati appatisso. Dhamme…pe… saṅghe… sikkhāya… appamāde… paṭisanthāre agāravo viharati appatisso.

朋友！在此有比丘—— ⑴ 对导师不恭敬、不顺从而住； ⑵ 对法...（略）...； ⑶ 对僧团...； ⑷ 对学处...； ⑸ 对不放逸...； ⑹ 对迎接（好客）不恭敬、不顺从而住。

Herein, friends, a brother conducts himself irreverently and insolently to the Master, the Norm, the Order, the training, or to his studies, or lacks in reverence and respect towards the duties of courtesy.

Ime cha dhammā hānabhāgiyā.

这六种法导致退失。

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☆ 六恭敬 ➾ ① 恭敬佛、② 恭敬法、③ 恭敬僧、④ 恭敬学处、⑤ 恭敬不放逸、⑥ 恭敬迎接（好客）。

六、 六恭敬 Cha gāravā (AN 6.40) [7]

(Ca) “katame cha dhammā visesabhāgiyā? Cha gāravā –

什么是导致进步的六种法？[就是：]六种恭敬。即：
vi. Which Six belong to distinction? The six forms of reverence, to wit,

idhāvuso, bhikkhu satthari sagāravo viharati sappatisso dhamme…pe… saṅghe… sikkhāya… appamāde… paṭisanthāre sagāravo viharati sappatisso.

朋友！在此有比丘—— ⑴ 对导师恭敬、顺从而住； ⑵ 对法...（略）...； ⑶ 对僧团...； ⑷ 对学处...； ⑸ 对不放逸...； ⑹ 对迎接（好客）恭敬、顺从而住。

Herein, friends, a brother conducts himself in the opposite manner in the foregoing six cases.

Ime cha dhammā visesabhāgiyā.

这六种法导致进步。

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☆ 六出离界 ➾ ➊ 慈心解脱——出离瞋恚（恶意）、➋ 悲心解脱——出离伤害、➌ 喜心解脱——出离不满、➍ 舍心解脱——出离贪染、➎ 无相心解脱——出离一切相、➏ 断我慢——出离疑惑犹豫箭。

七、 六出离界 Cha nissaraṇiyā dhātuyo (AN 6.13) [7]

(Cha) “katame cha dhammā duppaṭivijjhā? Cha nissaraṇiyā dhātuyo –

什么是很难透彻理解的六种法？[就是：]六种出离界。即：
vii. Which Six are hard to penetrate? The six elements tending to deliverance, to wit,

idhāvuso, bhikkhu evaṃ vadeyya – ‘mettā hi kho me, cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, atha ca pana me byāpādo cittaṃ pariyādāya tiṭṭhatī’ti.

⑴ 朋友！在此，有比丘可能会这样说：‘我的慈心解脱确实已修习、多作、作为车乘、作为基地、已实行、已熟习、善精勤；然而，瞋恚（恶意）还持续地占据我的心！’

(1) Herein, friends, a brother might say: 'Lo! I have developed mental emancipation by love, I have multiplied it, made it a vehicle, and a base. I have brought it out, accumulated and set it well going. Nevertheless malevolence persistently possesses my heart.'

So ‘mā hevaṃ’ tissa vacanīyo ‘māyasmā evaṃ avaca, mā bhagavantaṃ abbhācikkhi. Na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya.

应这样对他说：‘不要这样说，尊者！不要这样说，不要诽谤世尊！诽谤世尊是不好的。世尊不会这样说。’

To him it should be said: 'Not so! Say not so, your reverence! Do not misrepresent the Exalted One! It is not well to calumniate the Exalted One! Surely he would not say this was so!

Aṭṭhānametaṃ āvuso anavakāso yaṃ mettāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya.

朋友！这是不可能、无容有机会的：当慈心解脱已修习、多作、作为车乘、作为基地、已实行、已熟习、善精勤时，

This is a baseless and uncalled-for statement, friend. Things cannot be as you say.

Atha ca panassa byāpādo cittaṃ pariyādāya ṭhassatīti, netaṃ ṭhānaṃ vijjati.

瞋恚（恶意）还持续地占据他的心！’——这种情况是不存在的。

Nissaraṇaṃ hetaṃ, āvuso, byāpādassa, yadidaṃ mettācetovimuttī’ti.

朋友！这慈心解脱，正是瞋恚（恶意）的出离啊！

Emancipation of the heart through love, brother, this is how you become delivered from malevolence.

“Idha panāvuso, bhikkhu evaṃ vadeyya – ‘karuṇā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. Atha ca pana me vihesā cittaṃ pariyādāya tiṭṭhatī’ti.

⑵ 再者，朋友！在此有比丘可能会这样说：‘我的悲心解脱确实已修习、多作...（如上）...；然而，害心（伤害）还持续地占据我的心！’

(2-4) In the same way a brother might wrongly complain that after cultivating emancipation of the heart through pity, he was still possessed by cruelty,

So – ‘mā hevaṃ’ tissa vacanīyo, ‘māyasmā evaṃ avaca, mā bhagavantaṃ abbhācikkhi…pe…

应这样对他说：‘不要这样说，尊者！不要这样说，不要诽谤世尊...（略）...朋友！这是不可能、无容有机会的：当悲心解脱已修习...（如上）...时，害心（伤害）还持续地占据他的心！’——这种情况是不存在的。

nissaraṇaṃ hetaṃ, āvuso, vihesāya, yadidaṃ karuṇācetovimuttī’ti.

朋友！这悲心解脱，正是害心（伤害）的出离啊！

“Idha panāvuso, bhikkhu evaṃ vadeyya – ‘muditā hi kho me cetovimutti bhāvitā…pe… atha ca pana me arati cittaṃ pariyādāya tiṭṭhatī’ti.

⑶ 再者，朋友！在此有比丘可能会这样说：‘我的喜心解脱确实已修习...（略）...；然而，不满（厌恶）还持续地占据我的心！’

or that after cultivating emancipation of the heart through sympathetic joy,

So – ‘mā hevaṃ’ tissa vacanīyo ‘māyasmā evaṃ avaca…pe…

应这样对他说：‘不要这样说，尊者！不要这样说...（略）...朋友！这是不可能、无容有机会的：当喜心解脱已修习...（如上）...时，不满（厌恶）还持续地占据他的心！’——这种情况是不存在的。

nissaraṇaṃ hetaṃ, āvuso aratiyā, yadidaṃ muditācetovimuttī’ti.

朋友！这喜心解脱，正是不满（厌恶）的出离啊！

“Idha panāvuso, bhikkhu evaṃ vadeyya – ‘upekkhā hi kho me cetovimutti bhāvitā…pe… atha ca pana me rāgo cittaṃ pariyādāya tiṭṭhatī’ti.

⑷ 再者，朋友！在此有比丘可能会这样说：‘我的舍心解脱确实已修习...（略）...；然而，贪（贪染）还持续地占据我的心！’

or through equanimity, he was still possessed by disgust, and passion respectively.

So – ‘mā hevaṃ’ tissa vacanīyo ‘māyasmā evaṃ avaca…pe…

应这样对他说：‘不要这样说，尊者！不要这样说...（略）...朋友！这是不可能、无容有机会的：当舍心解脱已修习...（如上）...时，贪（贪染）还持续地占据他的心！’——这种情况是不存在的。

nissaraṇaṃ hetaṃ, āvuso, rāgassa yadidaṃ upekkhācetovimuttī’ti.

朋友！这舍心解脱，正是贪（贪染）的出离啊！

“Idha panāvuso, bhikkhu evaṃ vadeyya – ‘animittā hi kho me cetovimutti bhāvitā…pe… atha ca pana me nimittānusāri viññāṇaṃ hotī’ti.

⑸ 再者，朋友！在此有比丘可能会这样说：‘我的无相心解脱确实已修习...（略）...；然而，我的识还追随诸相！’

(5) Next, friends, a brother might say: 'Lo! I have developed mental emancipation from the power of any object to catch the fancy and incide lust, I have multiplied that emancipation, made it a vehicle and a base I have brought it out, accumulated and set it well going. Nevertheless my mind still pursues seductive objects.'

So – ‘mā hevaṃ’ tissa vacanīyo ‘māyasmā evaṃ avaca…pe…

应这样对他说：‘不要这样说，尊者！不要这样说...（略）...朋友！这是不可能、无容有机会的：当无相心解脱已修习...（如上）...时，识还追随诸相！’——这种情况是不存在的。

nissaraṇaṃ hetaṃ, āvuso, sabbanimittānaṃ yadidaṃ animittā cetovimuttī’ti.

朋友！这无相心解脱，正是对一切相的出离啊！

“Idha panāvuso, bhikkhu evaṃ vadeyya – ‘asmīti kho me vigataṃ, ayamahamasmīti na samanupassāmi, atha ca pana me vicikicchākathaṃkathāsallaṃ cittaṃ pariyādāya tiṭṭhatī’ti.

⑹ 再者，朋友！在此有比丘可能会这样说：‘我的“我是”[之慢]确实已离去，我不认为“这就是我”；然而，疑惑、犹豫之箭还持续地占据我的心！’

(6) Or again he may say: 'Lo! the notion "I am" is offensive to me! I pay no heed to the notion "This 'I' exists!" Nevertheless doubts and queries and debating still possess my mind.'

So – ‘mā hevaṃ’ tissa vacanīyo ‘māyasmā evaṃ avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya.

应这样对他说：‘不要这样说，尊者！不要这样说，不要诽谤世尊！诽谤世尊是不好的。世尊不会这样说。’

To these answer should be made as before.

Aṭṭhānametaṃ, āvuso, anavakāso yaṃ asmīti vigate ayamahamasmīti asamanupassato. Atha ca panassa vicikicchākathaṃkathāsallaṃ cittaṃ pariyādāya ṭhassati, netaṃ ṭhānaṃ vijjati.

朋友！这是不可能、无容有机会的：当“我是”[之慢]已离去，不认为“这就是我”时，疑惑、犹豫之箭还持续地占据他的心！’——这种情况是不存在的。

He should be assured that such cannot really be the case; that it is by emancipating the heart through equanimity, or again, through the expulsion of the conceit of the existence of an 'I,'

Nissaraṇaṃ hetaṃ, āvuso, vicikicchākathaṃkathāsallassa, yadidaṃ asmimānasamugghāṭo’ti.

朋友！这我慢的根除，正是疑惑、犹豫之箭的出离啊！

that he becomes delivered from lust and from doubts and queries and debatings.

Ime cha dhammā duppaṭivijjhā.

这六种法很难透彻理解。

☆ 六恒住（持续正念） ➾ ① 见色住舍、② 闻声住舍、③ 嗅香住舍、④ 尝味住舍、⑤ 身触住舍、⑥ 识法住舍。

八、 六恒住 Cha satatavihārā (AN 4.195) [7]

(Ja) “katame cha dhammā uppādetabbā? Cha satatavihārā.

什么是应当生起的六种法？[就是：]六种持续的安住（六恒住）。即：
viii. Which Six are to be brought to pass? The six chronic states, to wit,

Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno.

朋友！在此有比丘，⑴ 用眼看到色后，既不喜悦，也不忧恼，安住于舍，具念、正知；

(1-5) Herein, friends, a brother on occasion of any of the five kinds of sensation,

Sotena saddaṃ sutvā…pe…

⑵ 用耳听到声后...（略）...安住于舍，具念、正知；

ghānena gandhaṃ ghāyitvā…

⑶ 用鼻嗅到香后...安住于舍，具念、正知；

jivhāya rasaṃ sāyitvā…

⑷ 用舌尝到味后...安住于舍，具念、正知；

kāyena phoṭṭhabbaṃ phusitvā…

⑸ 用身接触到触后...安住于舍，具念、正知；

manasā dhammaṃ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno.

⑹ 用意了知法后，既不喜悦，也不忧恼，安住于舍，具念、正知。

(6) as well as on that of any impression or idea, is neither delighted nor displeased, but remains equable, mindful and deliberate.

Ime cha dhammā uppādetabbā.

这六种法应当被生起。

九、 六无上 Cha anuttariyāni (AN 6.30) [7]

(Jha) “katame cha dhammā abhiññeyyā? Cha anuttariyāni – dassanānuttariyaṃ, savanānuttariyaṃ, lābhānuttariyaṃ, sikkhānuttariyaṃ, pāricariyānuttariyaṃ, anussatānuttariyaṃ. Ime cha dhammā abhiññeyyā.

哪些是应当被彻底了知的六法？[就是：]六种无上。即：无上见、无上闻、无上利、无上学、无上行、无上忆念。这六法应当被彻底了知。

ix. Which Six are to be thoroughly learnt? The six unsurpassable experiences, to wit, certain sights, certain things heard, certain gains, certain trainings, certain ministries, certain memories.

☆ 六通智 ➾ ① 一身多身（神足通）、② 清净天耳（天耳通）、③ 以心知心（他心通）、④ 宿住随念（宿命通）、⑤ 有情生死（天眼通）、⑥ 无漏解脱（漏尽通）。

十、 六通智 Cha abhiññā (AN 6.2) [7]

(Ña) “katame cha dhammā sacchikātabbā? Cha abhiññā –

哪些是应当被亲证了知的六法？[就是：]六种神通智慧（六通智）。

x. Which Six are to be realized? The six superknowledges.

idhāvuso, bhikkhu anekavihitaṃ iddhividhaṃ paccanubhoti –

朋友们！在此，有比丘体验各种各样的神通：

Herein, friends, a brother enjoys the wondrous gift in its various modes: —

ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti.

➊ （神足通：）‘⑴ 从一人变成多人，从多人合成一人（一身多身）；

(1) being one he becomes many, or having become many becomes one again;

Āvibhāvaṃ tirobhāvaṃ.

⑵ 或显现、或隐藏（隐身现身）；
he becomes visible or invisible;

Tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati seyyathāpi ākāse.

⑶ 穿墙、过壁、越山，通行无碍，如同在虚空中行走（透壁穿山）；
he goes, feeling no obstruction, to the further side of a wall or rampart or hill, as if through air;

Pathaviyāpi ummujjanimujjaṃ karoti seyyathāpi udake.

⑷ 在大地中出没，如同在水中（出没大地）；
he penetrates up and down through solid ground, as if through water;

Udakepi abhijjamāne gacchati seyyathāpi pathaviyaṃ.

⑸ 在水上行走而不沉没，如同在地上（行于水上）；
he walks on water without breaking through, as if on solid ground;

Ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo.

⑹ 在空中盘腿而行，如同有翅膀的鸟（行于空中）；
he travels cross-legged in the sky, like the birds on wing;

Imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmasati parimajjati.

⑺ 具有如此大神通力、大威力，能用手触摸和抚摸日月（手摸日月）；
even the Moon and the Sun, so potent, so mighty though they be, does he touch and feel with his hand;

Yāva brahmalokāpi kāyena vasaṃ vatteti.

⑻ 身体能行使力量，远达梵天界（飞身梵天）。’

he reaches in the body even up to the heaven of Brahmā.

“Dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca, ye dūre santike ca.

➋ （天耳通：）‘以清净超人的天耳，能听到天界和人间的各种声音，无论远近。’

(2) With that clear Heavenly Ear surpassing the ear of men he hears sounds both human and celestial, whether far or near.

“Parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti [jānāti (syā. kaṃ.)], sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajānāti …pe… avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajānāti.

➌ 用自己的心，彻底了知其他众生和其他人的心。熟知、彻底了知（他心通：）

⑴ 当心有贪欲时，彻底了知：‘心有贪欲’；

⑵ 当心离贪欲时，彻底了知：‘心离贪欲’。

⑶ 当心有嗔恨时，彻底了知：‘心有嗔恨’；

⑷ 当心离嗔恨时，彻底了知：‘心离嗔恨’。

⑸ 当心有愚痴时，彻底了知：‘心有愚痴’；

⑹ 当心离愚痴时，彻底了知：‘心离愚痴’。

⑺ 当心昏沉时，彻底了知：‘心昏沉’；

⑻ 当心散乱时，彻底了知：‘心散乱’。

⑼ 当心广大时，彻底了知：‘心广大’；

⑽ 当心不广大时，彻底了知：‘心不广大’。

⑾ 当心有上（非至上）时，彻底了知：‘心有上’；

⑿ 当心无上（已至上）时，彻底了知：‘心无上’。

⒀ 当心得定时，彻底了知：‘心得定’；

⒁ 当心未得定时，彻底了知：‘心未得定’。

⒂ 当心解脱时，彻底了知：‘心解脱’；

⒃ 当心未解脱时，彻底了知：‘心未解脱’。

(3) Penetrating with his own heart the hearts of other beings, of other men, he knows them. He discerns —⑴ The passionate mind to be passionate, ⑵ and the calm mind calm; ⑶ the angry mind to be angry, ⑷ and the peaceful mind peaceful; ⑸ the dull mind to be dull, ⑹ and the alert mind alert; ⑺ the attentive mind to be attentive, ⑻ and the wandering mind wandering; ⑼ the broad mind to be broad, ⑽ and the narrow mind narrow; ⑾ the mean mind to be mean, ⑿ and the lofty mind lofty; ⒀ the stedfast mind to be stedfast, ⒁ and the wavering mind to be wavering; ⒂ the free mind to be free, ⒃ and the enslaved mind enslaved.

“So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ ekampi jātiṃ…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

➍ （宿命通：）‘他回忆起自己过去的多种生命形态，例如一生、二生、三生、四生、五生、六生、七生、八生、九生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生、多坏劫、多成劫、多坏成劫，[回忆起]自己在某处，叫什么名字、什么种姓、什么相貌、吃什么食物、感受怎样的苦乐、寿命多长；自己从那里死后生到另一处，在另一处又是叫什么名字、什么种姓、什么相貌、吃什么食物、感受怎样的苦乐、寿命多长；自己从另一处死后生到这里。他能像这样，连同行相和细节，回忆起过去的多种生命形态。’

(4) He recalls to mind his various temporary states in days gone by — one birth, or two or three or four or five births, or ten or twenty or thirty or forty or fifty or a hundred or a thousand or a hundred thousand births, through many an aeon of dissolution, many an aeon of evolution, many an aeon of both dissolution and evolution.

"In such a place such was my name, such my family, such my caste, such my food, such my experience of discomfort or of ease, and such the limits of my life.

When I passed away from that state, I took form again in such a place.

There I had such and such a name and family and caste and food and experience of discomfort or of ease, such was the limit of my life.

When I passed away from that state I took form again here."— thus does he call to mind his temporary states in days gone by in all their details, and in all their modes.

“Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti …pe…

➎ （天眼通：）‘以清净超人的天眼，能看见众生的死亡、投生，[了知他们]卑劣、高贵、美貌、丑陋、善趣、恶趣；能了知众生如何随自己的业力而投生：实际上，这些生存中的众生，因造作身恶行、语恶行、意恶行，诽谤圣者，持有邪见，受邪见之业的影响，他们在身体败坏死后，投生到不幸之地、恶趣、险难处、地狱；或者，另一些生存中的众生，因造作身善行、语善行、意善行，不诽谤圣者，持有正见，受正见之业的影响，他们在身体败坏死后，投生到善趣、天界。像这样，以清净超人的天眼，能看见众生的死亡、投生，[了知他们]卑劣、高贵、美貌、丑陋、善趣、恶趣，能了知众生如何随自己的业力而投生。’

(5) With the pure Heavenly Eye, surpassing that of men, he sees beings as they pass away from one form of existence and take shape in another; he recognises the mean and the noble, the well favoured and the ill favoured, the happy and the wretched, passing away according to their deeds:

"Such and such beings, my brethren, evil-doers in act and word and thought, revilers of the noble ones, holding to wrong views, acquiring for themselves that Karma which results from wrong views, they, on the dissolution of the body, after death, are reborn in some unhappy state of suffering or woe.

But such and such beings, my brethren, well-doers in act and word and thought, not revilers of the noble ones, holding to right views, acquiring for themselves that Karma that results from right views, they, on the dissolution of the body, after death, are reborn in some happy state in heaven."

Thus with the pure Heavenly Eye, surpassing that of men, he sees beings as they pass away from one state of existence, and take form in another; he recognises the mean and the noble, the well favoured and the ill favoured, the happy and the wretched, passing away according to their deeds.

“Āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ime cha dhammā sacchikātabbā.

➏ （漏尽通：）‘由于诸漏（烦恼）已尽，[证得]无漏的心解脱、慧解脱，就在此生中，以自身的超凡智慧亲证、达到并安住于其中。’这六法应当被亲证了知。

(6) he lives in the attainment, the personal knowledge and realization, through the extinction of the intoxicants, of sane and immune freedom of heart and mind.

“Iti ime saṭṭhi dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.

这六十法就是这样真实、确切、如是、不虚、不异，是如来所正确圆满觉悟的。

Now these Six Things are genuine, true, thus, not otherwise, not different, perfectly comprehended by the Tathāgata.

卍　　　　卍　　　　卍

✩ 开示七法 Satta dhammā (Sevens) [8]

﹝第八卷 ➲﹞ 357. “Satta dhammā bahukārā…pe… satta dhammā sacchikātabbā.

七法非常有助益，七法应当被培育，七法应当被理解，七法应当被断除，七法导致衰退，七法导致卓越，七法难以彻知，七法应当被生起，七法应当被彻底了知，七法应当被亲证了知。

There are Seven things, friends, that helpeth much, Seven things that are to be developed, Seven things that are to be understood, Seven things that are to be eliminated, Seven things that belong to disaster, Seven things that lead to distinction, Seven things that are hard to penetrate, Seven things that are to be brought to pass, Seven things that are to be thoroughly learnt, Seven things that are to be realized.

一、 七法财 Satta ariyadhanāni (AN 7.6) [8]

(Ka) “katame satta dhammā bahukārā? Satta ariyadhanāni – saddhādhanaṃ, sīladhanaṃ, hiridhanaṃ, ottappadhanaṃ, sutadhanaṃ, cāgadhanaṃ, paññādhanaṃ. Ime satta dhammā bahukārā.

哪些是非常有助益的七法？[就是：]七种圣财。即：信财、戒财、惭财、愧财、闻财、舍财、慧财。这七法非常有助益。

i. Which Seven help much? The seven treasures, to wit: The treasure of faith, of morals, of conscientiousness, of discretion, of learning, of self-denial, of insight.

二、 七遍菩提分 Satta sambojjhaṅgā (SN 46.49, 230) [8]

(Kha) “katame satta dhammā bhāvetabbā? Satta sambojjhaṅgā – satisambojjhaṅgo, dhammavicayasambojjhaṅgo, vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo. Ime satta dhammā bhāvetabbā.

哪些是应当被培育的七法？[就是：]七觉支（七遍菩提分、七圆觉支、七等觉支、七觉支、七觉分）。即：念觉支、择法觉支、精进觉支、喜觉支、轻安觉支、定觉支、舍觉支。这七法应当被培育。

ii. Which Seven are to be developed? Seven factors of enlightenment, to wit, the factor of mindfulness, of study of doctrines, of energy, of zest, of serenity, of concentration, of equanimity.

☆ 七识住 ➾ ① 人天恶处（六天、地狱、饿鬼、傍生）、② 初禅梵身（三天） devā brahmakāyikā、③ 二禅光音（三天） devā ābhassarā、④ 三禅遍净（三天） devā subhakiṇhā、⑤ 空无边处 ākāsānañcāyatana、⑥ 识无边处 viññāṇañcāyatana、⑦ 无所有处 ākiñcaññāyatana。

三、 七识住 Satta viññāṇaṭṭhitiyo (AN 7.44) [8]

(Ga) “katame satta dhammā pariññeyyā? Satta viññāṇaṭṭhitiyo –

哪些是应当被完全理解的七法？[就是：]七识住。即：
iii. Which Seven are to be understood? Seven stations of consciousness.

santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. Ayaṃ paṭhamā viññāṇaṭṭhiti.

⑴ 朋友们！有些众生，身形不同、认知不同，就像人类、某些（欲界）天神（四王天、忉利天、夜摩天、兜率天、化乐天、他化自在天）和堕恶道者（地狱、鬼道、傍生）。这是第一识住。

(1) There are beings, brethren, who are diverse both in body and in mind, such as mankind, certain devas and some who have gone to an evil doom. This is the first station (or persistence) for [re-born] consciousness.

“Santāvuso, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. Ayaṃ dutiyā viññāṇaṭṭhiti.

⑵ 朋友们！有些众生，身形不同、认知相同（认为一切都是梵天王所生！），就像梵身天（初禅：梵众天、梵辅天、大梵天），他们是初禅（修行者）投生而成的。这是第二识住。

(2) Other beings are diverse of body, but uniform in mind, such as the devas of the Brahma-world, reborn there from [practice here of] first [Jhāna].

“Santāvuso, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā. Ayaṃ tatiyā viññāṇaṭṭhiti.

⑶ 朋友们！有些众生，身形相同、认知不同，就像光音天（二禅：少光天、无量光天、光音天）。这是第三识住。

(3) Others are uniform in body, diverse in intelligence, such as the Radiant Devas.

“Santāvuso, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā. Ayaṃ catutthī viññāṇaṭṭhiti.

⑷ 朋友们！有些众生，身形相同、认知相同，就像遍净天（三禅：少净天、无量净天、遍净天）。这是第四识住。

(4) Others are uniform both in body and in intelligence, such as the All-Lustrous Devas.

“Santāvuso, sattā sabbaso rūpasaññānaṃ samatikkamā…pe… ‘ananto ākāso’ti ākāsānañcāyatanūpagā. Ayaṃ pañcamī viññāṇaṭṭhiti.

⑸ 朋友们！有些众生，完全超越了对色（物质）的认知、灭除了（感官）对象撞击的认知、不作意于种种（差别）认知，[内心想着]：‘虚空是无边的！’，从而进入并安住于空无边处。这是第五识住。

(5) Others there are who, by having passed wholly beyond all consciousness of matter, by the dying out of the consciousness of sense-reaction, by having turned the attention away from any consciousness of the manifold and become conscious only of 'space as infinite' are dwellers in the realm of infinite space.

“Santāvuso, sattā sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanūpagā. Ayaṃ chaṭṭhī viññāṇaṭṭhiti.

⑹ 朋友们！有些众生，完全超越了空无边处，[内心想着]：‘识是无边的！’，从而进入并安住于识无边处。这是第六识住。

(6) Others there are who, by having passed wholly beyond the realm of infinite space
and become conscious only of consciousness as infinite are dwellers in the realm of infinite consciousness.

“Santāvuso, sattā sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā. Ayaṃ sattamī viññāṇaṭṭhiti.

⑺ 朋友们！有些众生，完全超越了识无边处，[内心想着]：‘没有任何东西存在！’，从而进入并安住于无所有处。这是第七识住。

(7) Others there are who, having passed wholly beyond the realm of infinite consciousness, and become conscious only that 'there is nothing whatever,' are dwellers in the realm of nothingness. Such are the remaining stations of consciousness.

Ime satta dhammā pariññeyyā.

这七法应当被完全理解。

☆ 十结（ Dasa saṃyojanānī ） (SN 45.180-181) (AN 10.13) ➾

佛陀说示‘十结’以后，为什么又提出‘七结’呢？

最初提出‘七结’其实是指潜在烦恼的‘七随眠’；

所以在‘七结’中竟找不到明显烦恼的‘掉举结’！

但为方便归类‘掉举结’应属于七结中的‘慢结’；

‘掉举随眠’也应该归类为七随眠中的‘慢随眠’。

其次‘七随眠’是‘十随眠’的简化，就好像说：

‘七结’也可看做是‘十结’的简化，是一样的！

① 有身见结（ Sakkāyadiṭṭhi 属于七结中的见结）；

② 疑结（ Vicikicchā ）；

③ 戒禁取结（ Sīlabbataparāmāso 属于七结中的见结）；

④ 爱欲结（ Kāmacchando ）；

⑤ 嗔恚结（ Byāpādo ）；

⑥ 色贪结（ Rūparāgo 属于七结中的有贪结）；

⑦ 无色贪结（ Arūparāgo 属于七结中的有贪结）；

⑧ 慢结（ Māno 属于七结中的慢结）；

⑨ 掉举结（ Uddhaccaṃ 属于七结中的慢结）；

⑩ 无明结（ Avijjā ）。

《长部经典‧波梨品‧第三十三经‧合诵经》说示（七结）：

☆ 七结（ Satta saññojanāni ） ➾

① 爱结（ Anunayasaññojanaṃ, Kāmasaññojanaṃ 含爱欲结）；

② 嗔结（ Paṭighasaññojanaṃ ）；

③ 见结（ Diṭṭhisaññojanaṃ 含有身见结、戒禁取结）；

④ 疑结（ Vicikicchāsaññojanaṃ ）；

⑤ 慢结（ Mānasaññojanaṃ 含掉举、慢结）；

⑥ 有贪结（ Bhavarāgasaññojanaṃ 含色贪结及无色贪结）；

⑦ 无明结（ Avijjāsaññojanaṃ ）。

《中部经典‧双小品‧第四十四经‧有明小经》说示（贪随眠）：

‘（法授比丘尼说示：）“居士毗舍佉！于乐受➊ 潜藏‘贪随眠’，于苦受➋ 潜藏‘嗔随眠’，于不苦不乐受➌ 潜藏‘无明随眠’。”’

☆ 贪随眠（ Rāgānusayo ） ➾

① 爱染随眠（ Kāmarāgānusayo ）；

② 有贪随眠（ Bhavarāgānusayo 含色贪随眠、无色贪随眠）。

☆ 十随眠（ Dasa anusayā ） ➾

① 有身见随眠（ Sakkāyadiṭṭhānusayo 属于七随眠中的见随眠）；

② 疑随眠（ Vicikicchānusayo ）；

③ 戒禁取随眠（ Sīlabbataparāmāsānusayo 属于七随眠中的见随眠）；

④ 爱染随眠（ Kāmarāgānusayo ）；

⑤ 嗔随眠（ Byāpādānusayo, Paṭighānusayo ）；

⑥ 色贪随眠（ Rūparāgo 属于七随眠中的有贪随眠）；

⑦ 无色贪随眠（ Arūparāgo 属于七随眠中的有贪随眠）；

⑧ 慢随眠（ Mānānusayo 属于七随眠中的慢随眠）；

⑨ 掉举随眠（ Uddhaccaṃ 属于七随眠中的慢随眠）；

⑩ 无明随眠（ Avijjānusayo ）。

《长部经典‧波梨品‧第三十四经‧十上经》说示（七随眠）：

☆ 七随眠（ Sattānusayā 七随使） ➾

① 爱染随眠（ Kāmarāgānusayo ）；

② 嗔随眠（ Paṭighānusayo ）；

③ 见随眠（ Diṭṭhānusayo 含有身见随眠、戒禁取随眠）；

④ 疑随眠（ Vicikicchānusayo ）；

⑤ 慢随眠（ Mānānusayo 含掉举、慢随眠）；

⑥ 有贪随眠（ Bhavarāgānusayo 含色贪随眠、无色贪随眠）；

⑦ 无明随眠（ Avijjānusayo ）。

四、 七随眠 Sattānusayā (SN 45.176) [8]

(Gha) “katame satta dhammā pahātabbā? Sattānusayā – kāmarāgānusayo, paṭighānusayo, diṭṭhānusayo, vicikicchānusayo, mānānusayo, bhavarāgānusayo, avijjānusayo. Ime satta dhammā pahātabbā.

哪些是应当被断除的七法？[就是：]七随眠。即：⑴ 欲贪随眠（爱染随眠）、⑵ 嗔恚随眠（嗔随眠）、⑶ 见随眠、⑷ 疑随眠、⑸ 慢随眠、⑹ 有贪随眠、⑺ 无明随眠。这七法应当被断除。

iv. Which Seven are to be eliminated? The seven forms of latent bias, to wit, the bias of sensual passion, of enmity, of false opinion, of doubt, of conceit, of lust for rebirth, of ignorance.

五、 七非正法 Satta asaddhammā (AN 7.93) [8]

(Ṅa) “katame satta dhammā hānabhāgiyā? Satta asaddhammā – idhāvuso, bhikkhu assaddho hoti, ahiriko hoti, anottappī hoti, appassuto hoti, kusīto hoti, muṭṭhassati hoti, duppañño hoti. Ime satta dhammā hānabhāgiyā.

哪些是导致衰退的七法？[就是：]七种不正法。即：朋友们！在此，有比丘无信、无惭、无愧、少闻、懈怠、失念（多忘）、无慧。这七法导致衰退。

v. Which Seven belong to decline? The seven vicious qualities, to wit, want of faith, unconscientiousness, indiscretion, want of doctrinal knowledge, slackness, muddleheadedness, want of insight.

六、 七正法 Satta saddhammā (AN 7.94) [8]

(Ca) “katame satta dhammā visesabhāgiyā? Satta saddhammā – idhāvuso, bhikkhu saddho hoti, hirimā [hiriko (syā. kaṃ.)] hoti, ottappī hoti, bahussuto hoti, āraddhavīriyo hoti, upaṭṭhitassati hoti, paññavā hoti. Ime satta dhammā visesabhāgiyā.

哪些是导致卓越（进步）的七法？[就是：]七种正法。即：朋友们！在此，有比丘有信、有惭、有愧、多闻、发起精进（勤精进）、持续保持念住（念现前）、具足智慧（具慧）。这七法导致卓越（进步）。

vi. Which Seven are belong to increase? The seven virtuous qualities, to wit, the opposites of the foregoing.

七、 七善士法 Satta sappurisadhammā (AN 7.68) [8]

(Cha) “katame satta dhammā duppaṭivijjhā? Satta sappurisadhammā – idhāvuso, bhikkhu dhammaññū ca hoti atthaññū ca attaññū ca mattaññū ca kālaññū ca parisaññū ca puggalaññū ca. Ime satta dhammā duppaṭivijjhā.

哪些是难以彻知的七法？[就是：]七种善人法（善士法）。即：朋友们！在此，有比丘➊ 知法（了知教法）、➋ 知义（了知义理）、➌ 知己（了知自己）、➍ 知量（了知适度）、➎ 知时（了知时机）、➏ 知众（了知会众）、➐ 知人（了知个人的优劣）。这七法难以彻知。

vii. Which Seven are hard to penetrate? The seven qualities of the good, to wit, knowledge of the Dhamma, of the meaning [contained in its doctrines], knowledge of self, knowledge how to be temperate, how to choose and keep time, knowledge of groups of persons, and of individuals.

八、 七想 Satta saññā (AN 10.60) [8]

(Ja) “katame satta dhammā uppādetabbā? Satta saññā – aniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā. Ime satta dhammā uppādetabbā.

哪些是应当被生起的七法？[就是：]七想。即：➊ 无常想、➋ 无我想、➌ 不净想、➍ 过患想、➎ 断离想（舍断想）、➏ 离欲想（离贪想）、➐ 灭尽想。这七法应当被生起。

viii. Which Seven are to be brought to pass? The seven perceptions, to wit, that of impermanence, of soullessness, of ugliness, of evil [in the world], of elimination, of passionlessness, of cessation.

☆ 七殊妙事 ➾ ⑴ 受持学处、⑵ 现观诸法、⑶ 调伏欲求、⑷ 独坐禅思、⑸ 发勤精进、⑹ 正念正知、⑺ 洞察谛见。

九、 七殊妙事 Satta niddasavatthūni (AN 7.42) [8]

(Jha) “katame satta dhammā abhiññeyyā? Satta niddasavatthūni –

哪些是应当被彻底了知的七法？[就是：]七项[导向漏尽的]基础（七殊妙事）。即：
ix. Which Seven are to be thoroughly understood? The seven bases of arahantship.

idhāvuso, bhikkhu sikkhāsamādāne tibbacchando hoti, āyatiñca sikkhāsamādāne avigatapemo.

⑴ 朋友们！在此，有比丘对于‘受持学处’有强烈的意愿，并且，对于未来继续‘受持学处’保持不退失的喜爱；

Herein, friends, a brother is keenly desirous of entering the training, and longs to continue doing so.

Dhammanisantiyā tibbacchando hoti, āyatiñca dhammanisantiyā avigatapemo.

⑵ 对于‘审察法义（现观诸法）’有强烈的意愿，并且，对于未来继续‘审察法义’保持不退失的喜爱；

He feels similarly with regard to insight into the doctrine,

Icchāvinaye tibbacchando hoti, āyatiñca icchāvinaye avigatapemo.

⑶ 对于‘去除欲求（调伏欲求）’有强烈的意愿，并且，对于未来继续‘去除欲求’保持不退失的喜爱；
to the suppression of hankerings,

Paṭisallāne tibbacchando hoti, āyatiñca paṭisallāne avigatapemo.

⑷ 对于‘隐居（独坐禅思）’有强烈的意愿，并且，对于未来继续‘隐居’保持不退失的喜爱；
to [the need of] solitude,

Vīriyāramme tibbacchando hoti, āyatiñca vīriyāramme avigatapemo.

⑸ 对于‘发起精进’有强烈的意愿，并且，对于未来继续‘发起精进’保持不退失的喜爱；
to evoking energy,

Satinepakke tibbacchando hoti, āyatiñca satinepakke avigatapemo.

⑹ 对于‘具足念和明智（正念正知）’有强烈的意愿，并且，对于未来继续‘具足念和明智’保持不退失的喜爱；
to mindfulness and perspicacity,

Diṭṭhipaṭivedhe tibbacchando hoti, āyatiñca diṭṭhipaṭivedhe avigatapemo.

⑺ 对于‘通达正见（洞察谛见）’有强烈的意愿，并且，对于未来继续‘通达正见’保持不退失的喜爱；
to intuition of the truth.

Ime satta dhammā abhiññeyyā.

这七法应当被彻底了知。

☆ 漏尽十力 (AN 10.90) ➾ ➊ 善观“无常”、➋ 善观“苦”（欲如火坑）、➌ 善观“无我”（倾心出离）、➍ 善修“四念住”、➎ 善修“四正勤”、➏ 善修“四神足”、➐ 善修“五根”、➑ 善修“五力”、➒ 善修“七菩提分”、➓ 善修“八圣道分”。

☆ 七漏尽力 (DN 34, 357) ➾ ① 善观“无常”、② 善观“苦”（欲如火坑）、③ 善观“无我”（倾心出离）、④ 善修“四念住”、⑤ 善修“五根”、⑥ 善修“七菩提分”、⑦ 善修“八圣道分”。

十、 七漏尽力 Satta khīṇāsavabalāni (AN 10.90) [8]

(Ña) “katame satta dhammā sacchikātabbā? Satta khīṇāsavabalāni –

哪些是应当被亲证了知的七法？[就是：]七种漏尽者的力量（七漏尽力）。即：
x. Which Seven are to be realized? The seven powers of the Arahant.

idhāvuso, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṃ sammappaññāya sudiṭṭhā honti.

➊ 朋友们！在此，漏尽比丘以如实的正确智慧，透彻地见到‘一切行（有为法）都是无常的’。

(1) Herein, friends, for a brother who is Arahant the impermanence of all conditioned things is well seen as it really is by perfect insight.

Yaṃpāvuso, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṃ sammappaññāya sudiṭṭhā honti, idampi khīṇāsavassa bhikkhuno balaṃ hoti,

朋友们！漏尽比丘能以如实的正确智慧透彻地见到‘一切行都是无常的’，这本身就是漏尽比丘的一种力量。

This is one of his powers,

yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’ti.

依靠这种力量，漏尽比丘能宣称诸漏已尽：‘我的诸漏已尽。’

on account of which he recognizes that for him the 'Intoxicants' are destroyed.

“Puna caparaṃ, āvuso, khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṃ sammappaññāya sudiṭṭhā honti.

➋ 朋友们！再者，漏尽比丘以如实的正确智慧，透彻地见到‘欲乐如同燃烧的炭火坑’。

(2) That sensuous worldly desires are like coals of fire" is well seen as it really is etc. . . . (as above) destroyed.

Yaṃpāvuso…pe… ‘khīṇā me āsavā’ti.

朋友们！漏尽比丘能以如实的正确智慧透彻地见到‘欲乐如同燃烧的炭火坑’，这本身就是漏尽比丘的一种力量。依靠这种力量，漏尽比丘能宣称诸漏已尽：‘我的诸漏已尽。’

“Puna caparaṃ, āvuso, khīṇāsavassa bhikkhuno vivekaninnaṃ cittaṃ hoti vivekapoṇaṃ vivekapabbhāraṃ vivekaṭṭhaṃ nekkhammābhirataṃ byantībhūtaṃ sabbaso āsavaṭṭhāniyehi dhammehi.

➌ 朋友们！再者，漏尽比丘的心已‘倾向远离、趋向远离、投入远离、安住远离、乐于出离，彻底远离了一切会引生诸漏的法’。

(3) His heart is inclined to, set upon detachment; he has made detachment its mountain-cave, its object; his heart loves renunciation, and has become entirely non-existent for all opportunities of incoming intoxicants.

Yaṃpāvuso…pe… ‘khīṇā me āsavā’ti.

朋友们！漏尽比丘的心已‘倾向远离...彻底远离了一切会引生诸漏的法’，这本身就是漏尽比丘的一种力量。依靠这种力量，漏尽比丘能宣称诸漏已尽：‘我的诸漏已尽。’

This is one, etc. ...

“Puna caparaṃ, āvuso, khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā.

➍ 朋友们！再者，漏尽比丘已经培育、完全培育了‘四念住’。

(4) the four applications of mindfulness have been developed and well developed.

Yaṃpāvuso…pe… ‘khīṇā me āsavā’ti.

朋友们！漏尽比丘已经培育、完全培育了‘四念住’，这本身就是漏尽比丘的一种力量。依靠这种力量，漏尽比丘能宣称诸漏已尽：‘我的诸漏已尽。’

This, etc. ...

“Puna caparaṃ, āvuso, khīṇāsavassa bhikkhuno pañcindriyāni bhāvitāni honti subhāvitāni.

➎ 朋友们！再者，漏尽比丘已经培育、完全培育了‘五根’。

(5) so also for the five spiritual faculties,

Yaṃpāvuso…pe… ‘khīṇā me āsavā’ti.

朋友们！漏尽比丘已经培育、完全培育了‘五根’，这本身就是漏尽比丘的一种力量。依靠这种力量，漏尽比丘能宣称诸漏已尽：‘我的诸漏已尽。’

“Puna caparaṃ, āvuso, khīṇāsavassa bhikkhuno satta bojjhaṅgā bhāvitā honti subhāvitā.

➏ 朋友们！再者，漏尽比丘已经培育、完全培育了‘七觉支（七菩提分）’。

(6) the seven factors of enlightenment,

Yaṃpāvuso…pe… ‘khīṇā me āsavā’ti.

朋友们！漏尽比丘已经培育、完全培育了‘七觉支（七菩提分）’，这本身就是漏尽比丘的一种力量。依靠这种力量，漏尽比丘能宣称诸漏已尽：‘我的诸漏已尽。’

“Puna caparaṃ, āvuso, khīṇāsavassa bhikkhuno ariyo aṭṭhaṅgiko maggo bhāvito hoti subhāvito.

➐ 朋友们！再者，漏尽比丘已经培育、完全培育了‘八圣道分’。

(7) the Ariyan Eightfold Path.

Yaṃpāvuso, khīṇāsavassa bhikkhuno ariyo aṭṭhaṅgiko maggo bhāvito hoti subhāvito, idampi khīṇāsavassa bhikkhuno balaṃ hoti,

朋友们！漏尽比丘已经培育、完全培育了‘八圣道分’，这本身就是漏尽比丘的一种力量。

In that this and those have been developed and well developed, these are powers of the Arahant brother,

yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’ti.

依靠这种力量，漏尽比丘能宣称诸漏已尽：‘我的诸漏已尽。’

on account of which he recognizes that for him the 'Intoxicants' are destroyed.

Ime satta dhammā sacchikātabbā.

这七法应当被亲证了知。

“Itime sattati dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.

这七十法就是这样真实、确切、如是、不虚、不异，是如来所正确圆满觉悟的。”

Now these Seven Things are genuine, true, thus, not otherwise, not different, perfectly comprehended by the Tathāgata.

Paṭhamabhāṇavāro niṭṭhito.

初诵结束

Here endeth the first Portion for Recitation.

卍　　　　卍　　　　卍

第二诵品 Dutiyabhāṇavāro [9~11]

✩ 开示八法 Aṭṭha dhammā (Eights) [9]

﹝第九卷 ➲﹞ 358. “Aṭṭha dhammā bahukārā…pe… aṭṭha dhammā sacchikātabbā.

“八法非常有助益，八法应当被培育，八法应当被理解，八法应当被断除，八法导致衰退，八法导致卓越，八法难以彻知，八法应当被生起，八法应当被彻底了知，八法应当被亲证了知。

There are Eight things, friends, that helpeth much, Eight things that are to be developed, Eight things that are to be understood, Eight things that are to be eliminated, Eight things that belong to disaster, Eight things that lead to distinction, Eight things that are hard to penetrate, Eight things that are to be brought to pass, Eight things that are to be thoroughly learnt, Eight things that are to be realized.

☆ 八因八缘（修学梵行） ➾ ① 亲近大师（佛陀）、② 恭敬求教（请益）、③ 身心远离（寂静）、④ 戒律防护（根门）、⑤ 闻思修慧（贯通）、⑥ 发勤精进（实践）、⑦ 最高念慧（胜义）、⑧ 生灭随观（五蕴）。

一、 八因八缘 Aṭṭha hetū aṭṭha paccayā (AN 8.2) [9]

(Ka) “katame aṭṭha dhammā bahukārā?

哪些是非常有助益的八法？

i. Which Eight help much?

Aṭṭha hetū aṭṭha paccayā ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya

[就是：]对于初学梵行者，有八种因、八种缘，能导向获得尚未获得的、属于梵行基础的智慧，

The eight conditions, the eight causes which conduce to attaining that wisdom in those fundamentals of religious life which have not been attained,

paṭiladdhāya bhiyyobhāvāya

并使已获得的智慧得以增长、
to multiplying, expanding,

vepullāya bhāvanāya pāripūriyā saṃvattanti.

广大、发展和圆满。

developing, perfecting those that have been attained.

Katame aṭṭha?

是哪八种呢？[即是：]

Idhāvuso, bhikkhu satthāraṃ [satthāraṃ vā (syā. ka.)] upanissāya viharati aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ,

➊ 朋友们！在此，比丘依止导师（佛陀）或某位值得尊敬的同梵行者而住，

(1) Herein, friends, one dwells near the Master, or near a fellow-disciple occupying the place of teacher,

yatthassa tibbaṃ hirottappaṃ paccupaṭṭhitaṃ hoti pemañca gāravo ca.

对他怀有强烈的惭、愧、敬爱和尊重。

whereby he is strongly established in conscientiousness, prudence, love, and respect.

Ayaṃ paṭhamo hetu paṭhamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya.

这是第一因、第一缘，能导向获得尚未获得的、属于梵行基础的智慧，

Paṭiladdhāya bhiyyobhāvāya

并使已获得的智慧得以增长、

vepullāya bhāvanāya pāripūriyā saṃvattati.

广大、发展和圆满。

“Taṃ kho pana satthāraṃ upanissāya viharati aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ,

➋ 再者，他依止导师（佛陀）或某位值得尊敬的同梵行者而住，

(2) Under such circumstances he approaches his teachers

yatthassa tibbaṃ hirottappaṃ paccupaṭṭhitaṃ hoti pemañca gāravo ca.

对他怀有强烈的惭、愧、敬爱和尊重。

Te kālena kālaṃ upasaṅkamitvā paripucchati paripañhati – ‘idaṃ, bhante, kathaṃ? Imassa ko attho’ti?

他时常去亲近他们，询问、请教：‘尊者，这是什么？这有什么含义？’

from time to time and asks and considers, saying: 'Lord, how is this? What does this mean?'

Tassa te āyasmanto avivaṭañceva vivaranti,

那些尊者们就会为他揭示未曾揭示的，

And to him those reverend ones reveal what is hidden,

anuttānīkatañca uttānī [anuttānikatañca uttāniṃ (ka.)] karonti,

阐明未曾明了的，
make plain what is obscure,

anekavihitesu ca kaṅkhāṭṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti.

并消除他在各种疑惑之处的疑虑，得到喜悦、快乐。

and dispel any doubts in perplexing matters.

Ayaṃ dutiyo hetu dutiyo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya,

这是第二因、第二缘，能导向获得尚未获得的、属于梵行基础的智慧，

paṭiladdhāya bhiyyobhāvāya,

并使已获得的智慧得以增长、

vepullāya bhāvanāya pāripūriyā saṃvattati.

广大、发展和圆满。

“Taṃ kho pana dhammaṃ sutvā dvayena vūpakāsena sampādeti – kāyavūpakāsena ca cittavūpakāsena ca.

➌ 再者，听闻了那法之后，他成就了两种远离：身的远离和心的远离。

(3) When he has heard their doctrine, he succeeds in obtaining a double serenity, that of body and of mind.

Ayaṃ tatiyo hetu tatiyo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya,

这是第三因、第三缘，能导向获得尚未获得的、属于梵行基础的智慧，

paṭiladdhāya bhiyyobhāvāya

并使已获得的智慧得以增长、

vepullāya bhāvanāya pāripūriyā saṃvattati.

广大、发展和圆满。

“Puna caparaṃ, āvuso, bhikkhu sīlavā hoti,

➍ 再者，朋友们！在此，有比丘具足戒行，

(4) Moreover, friends, a brother, virtuous, habitually self-restrained

pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno,

安住于守护别解脱律仪，行为与活动范围（行处）皆合乎规范；
with the self-restraint of the Canon law, proficient in behaviour and propriety,

aṇumattesu vajjesu bhayadassāvī

即使对微小的过失也视之为危险；
seeing danger in the smallest offence,

samādāya sikkhati sikkhāpadesu.

接受并学习各项学处（戒律）。

undertakes to train himself in the stages of the training.

Ayaṃ catuttho hetu catuttho paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya,

这是第四因、第四缘，能导向获得尚未获得的、属于梵行基础的智慧，

This is the fourth condition, the eiohth cause of such as conduce to attaining that wisdom in the fundamentals of religious life which have not been attained,

paṭiladdhāya bhiyyobhāvāya

并使已获得的智慧得以增长、
to multiplying, expanding,

vepullāya bhāvanāya pāripūriyā saṃvattati.

广大、发展和圆满。

developing, perfecting those that have been attained.

“Puna caparaṃ, āvuso, bhikkhu bahussuto hoti sutadharo sutasannicayo.

➎ 再者，朋友们！在此，比丘博学、能忆持所闻、积累（贯通）所闻，

(5) Moreover, friends, a brother having learnt much, bears what he has heard in mind and stores it up.

Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti,

那些初善、中善、后善，义理和文句具足，宣示完全圆满、清净梵行的法，

And whatever doctrines, lovely in the beginning, in the middle, at the end, both in the letter and in the spirit, commend a religious life that is absolutely fulfilled and made quite pure,

tathārūpāssa dhammā bahussutā honti

像这样的法，他都广为听闻、
those doctrines are by such a brother much learnt,

dhātā vacasā

忆持、言语诵习、
remembered, treasured by repetition,

paricitā manasānupekkhitā

内心审察、
pondered in mind,

diṭṭhiyā suppaṭividdhā.

以（正）见善巧通达。

well penetrated by intuition.

Ayaṃ pañcamo hetu pañcamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya,

这是第五因、第五缘，能导向获得尚未获得的、属于梵行基础的智慧，

This is the fifth condition, the eiohth cause of such as conduce to attaining that wisdom in the fundamentals of religious life which have not been attained,

paṭiladdhāya bhiyyobhāvāya

并使已获得的智慧得以增长、
to multiplying, expanding,

vepullāya bhāvanāya pāripūriyā saṃvattati.

广大、发展和圆满。

developing, perfecting those that have been attained.

“Puna caparaṃ, āvuso, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya,

➏ 再者，朋友们！在此，比丘发起精进而住，为断除不善法、成就善法而努力：

(6) Moreover, friends, a brother is habitually stirring up energy for the elimination of bad qualities, the evoking of good qualities,

thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.

坚毅、勇猛、对善法不放弃责任（持续努力）。

indomitable, strongly progressing and never shirking with respect to what is good.

Ayaṃ chaṭṭho hetu chaṭṭho paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya,

这是第六因、第六缘，能导向获得尚未获得的、属于梵行基础的智慧，

This is the sixth condition, the eiohth cause of such as conduce to attaining that wisdom in the fundamentals of religious life which have not been attained,

paṭiladdhāya bhiyyobhāvāya

并使已获得的智慧得以增长、
to multiplying, expanding,

vepullāya bhāvanāya pāripūriyā saṃvattati.

广大、发展和圆满。

developing, perfecting those that have been attained.

“Puna caparaṃ, āvuso, bhikkhu satimā hoti paramena satinepakkena samannāgato.

➐ 再者，朋友们！在此，比丘具足正念，具备最高的念和警觉，

(7) Moreover, friends, he is clear-minded, supremely heedful and discriminating,

Cirakatampi cirabhāsitampi saritā anussaritā.

对于很久以前所做、所说的事都能忆念、回想起来。

noting and remembering what has long since been done and spoken.

Ayaṃ sattamo hetu sattamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya,

这是第七因、第七缘，能导向获得尚未获得的、属于梵行基础的智慧，

This is the seventh condition, the eiohth cause of such as conduce to attaining that wisdom in the fundamentals of religious life which have not been attained,

paṭiladdhāya bhiyyobhāvāya

并使已获得的智慧得以增长、
to multiplying, expanding,

vepullāya bhāvanāya pāripūriyā saṃvattati.

广大、发展和圆满。

developing, perfecting those that have been attained.

“Puna caparaṃ, āvuso, bhikkhu pañcasu upādānakkhandhesu, udayabbayānupassī viharati –

➑ 再者，朋友们！有比丘安住于随观五取蕴的生起和坏灭，即：

(8) Moreover, friends, a brother is habitually contemplating the rise and passing away of the five aggregates of grasping, to wit:

‘iti rūpaṃ iti rūpassa samudayo iti rūpassa atthaṅgamo;

⑴ （观色取蕴：）‘色是这样，色的生起是这样，色的坏灭是这样’；

'Such is the material [aggregate], such its cause, its cessation.'

iti vedanā iti vedanāya samudayo iti vedanāya atthaṅgamo;

⑵ （观受取蕴：）‘受是这样，受的生起是这样，受的坏灭是这样’；

Similarly for the four mental aggregates.

iti saññā iti saññāya samudayo iti saññāya atthaṅgamo;

⑶ （观想取蕴：）‘想是这样，想的生起是这样，想的坏灭是这样’；

iti saṅkhārā iti saṅkhārānaṃ samudayo iti saṅkhārānaṃ atthaṅgamo;

⑷ （观行取蕴：）‘行是这样，行的生起是这样，行的坏灭是这样’；

iti viññāṇaṃ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo’ti.

⑸ （观识取蕴：）‘识是这样，识的生起是这样，识的坏灭是这样’。

Ayaṃ aṭṭhamo hetu aṭṭhamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya,

这是第八因、第八缘，能导向获得尚未获得的、属于梵行基础的智慧，

This is the eighth condition, the eiohth cause of such as conduce to attaining that wisdom in the fundamentals of religious life which have not been attained,

paṭiladdhāya bhiyyobhāvāya

并使已获得的智慧得以增长、
to multiplying, expanding,

vepullāya bhāvanāya pāripūriyā saṃvattati.

广大、发展和圆满。

developing, perfecting those that have been attained.

Ime aṭṭha dhammā bahukārā.

这八法非常有助益。

二、 八圣道分 Ariyo aṭṭhaṅgiko maggo (AN 4.34) [9]

(Kha) “katame aṭṭha dhammā bhāvetabbā? Ariyo aṭṭhaṅgiko maggo seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. Ime aṭṭha dhammā bhāvetabbā.

哪些是应当被培育的八法？[就是：]八圣道分。即：正见、正思惟（正思）、正语、正业、正命、正精进、正念、正定。这八法应当被培育。

ii. Which Eight are to be developed? The Aryan Eightfold Path, to wit, right views, intentions, speech, action, livelihood, effort, mindfulness, concentration (VIII, ii of the Sangiti Sutta).

三、 八世间法 Aṭṭha lokadhammā (AN 8.6) [9]

(Ga) “katame aṭṭha dhammā pariññeyyā? Aṭṭha lokadhammā – lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṃsā ca, sukhañca, dukkhañca. Ime aṭṭha dhammā pariññeyyā.

哪些是应当被完全理解的八法？[就是：]八世间法。即：得（利）、失（衰）、誉（声誉）、毁（不誉）、讥（讥毁）、称（称赞）、乐、苦。这八法应当被完全理解。

iii. Which Eight are to be understood? Eight matters of worldly concern, to wit, gains and losses, fame and obscurity, blame and praise, pleasures and pains.

四、 八邪 Aṭṭha micchattā (AN 10.132) [9]

(Gha) “katame aṭṭha dhammā pahātabbā? Aṭṭha micchattā – micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi. Ime aṭṭha dhammā pahātabbā.

哪些是应当被断除的八法？[就是：]八邪。即：邪见、邪思惟（邪思）、邪语、邪业、邪命、邪精进、邪念、邪定。这八法应当被断除。

iv. Which Eight are to be eliminated? Eight wrong factors of character and conduct, to wit, wrong views, intention, speech, action, livelihood, effort, mindfulness, concentration. (VIII, i of the Sangiti Sutta)

☆ 八懈怠事 ➾ ➊ 未作而眠、➋ 已作而眠、➌ 未行而眠、➍ 已行而眠、➎ 无食而眠、➏ 有食而眠、➐ 少疾而眠、➑ 病愈而眠。

五、 八懈怠事 Aṭṭha kusītavatthūni (AN 8.80) [9]

(Ṅa) “katame aṭṭha dhammā hānabhāgiyā? Aṭṭha kusītavatthūni.

哪些是导致衰退的八法？[就是：]八种懈怠的依据（八懈怠事）。即：
v. Which Eight belonging to decline? Eight bases of slackness.

Idhāvuso, bhikkhunā kammaṃ kātabbaṃ hoti, tassa evaṃ hoti – ‘kammaṃ kho me kātabbaṃ bhavissati, kammaṃ kho pana me karontassa kāyo kilamissati, handāhaṃ nipajjāmī’ti. So nipajjati, na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Idaṃ paṭhamaṃ kusītavatthu.

➊ 朋友们！在此有比丘，有工作要做；他这样想：‘我将有工作要做，做工作会使我身体疲劳，让我躺下吧。’他就躺下，不为达到未达到的、证得未证得的、实现未实现的而发起精进。这是第一种懈怠的依据。

(1) Herein, friends, let a brother have some work to do. He thinks:

'There's that work I have to do, but the doing of it will tire me. Well then, I shall lie down.'

He lies down; he stirs up no energy to finish that which is not done, to accomplish the unaccomplished, to realize the unrealized.

“Puna caparaṃ, āvuso, bhikkhunā kammaṃ kataṃ hoti. Tassa evaṃ hoti – ‘ahaṃ kho kammaṃ akāsiṃ, kammaṃ kho pana me karontassa kāyo kilanto, handāhaṃ nipajjāmī’ti. So nipajjati, na vīriyaṃ ārabhati…pe… idaṃ dutiyaṃ kusītavatthu.

➋ 朋友们！再者，有比丘做完了工作；他这样想：‘我做了工作，做工作使我身体疲劳了，让我躺下吧。’他就躺下，不为达到未达到的、证得未证得的、实现未实现的而发起精进。这是第二种懈怠的依据。

(2) Or he has been working, and thinks:

'I have been working, and the doing of my work has tired me. Well then, I shall lie down.'

He lies down; he stirs up no energy to finish that which is not done, to accomplish the unaccomplished, to realize the unrealized.

“Puna caparaṃ, āvuso, bhikkhunā maggo gantabbo hoti. Tassa evaṃ hoti – ‘maggo kho me gantabbo bhavissati, maggaṃ kho pana me gacchantassa kāyo kilamissati, handāhaṃ nipajjāmī’ti. So nipajjati, na vīriyaṃ ārabhati…pe… idaṃ tatiyaṃ kusītavatthu.

➌ 朋友们！再者，有比丘要出门远行；他这样想：‘我将要远行，远行会使我身体疲劳，让我躺下吧。’他就躺下，不为达到未达到的、证得未证得的、实现未实现的而发起精进。这是第三种懈怠的依据。

(3) Or he has to make a journey, and he thinks:

'I have to make a journey, and that will tire me. Well then, I shall lie down.'

He lies down; he stirs up no energy to finish that which is not done, to accomplish the unaccomplished, to realize the unrealized.

“Puna caparaṃ, āvuso, bhikkhunā maggo gato hoti. Tassa evaṃ hoti – ‘ahaṃ kho maggaṃ agamāsiṃ, maggaṃ kho pana me gacchantassa kāyo kilanto, handāhaṃ nipajjāmī’ti. So nipajjati, na vīriyaṃ ārabhati…pe… idaṃ catutthaṃ kusītavatthu.

➍ 朋友们！再者，有比丘远行回来了；他这样想：‘我远行了，远行使我身体疲劳了，让我躺下吧。’他就躺下，不为达到未达到的、证得未证得的、实现未实现的而发起精进。这是第四种懈怠的依据。

(4) Or he has gone on his journey, and reflects:

'I have gone on a journey, and that has tired me. Well then, I shall lie down.'

He lies down; he stirs up no energy to finish that which is not done, to accomplish the unaccomplished, to realize the unrealized.

“Puna caparaṃ, āvuso, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ.

➎ 朋友们！再者，有比丘到村庄或市镇乞食，没有得到足够的食物，无论是粗劣的还是精美的；

(5) Or he tours about a village or township for alms and does not obtain his fill of poor or rich food,

Tassa evaṃ hoti – ‘ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto nālatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ, tassa me kāyo kilanto akammañño, handāhaṃ nipajjāmī’ti…pe… idaṃ pañcamaṃ kusītavatthu.

他这样想：‘我到村庄或市镇乞食，没有得到足够的食物，无论是粗劣的还是精美的。我的身体疲劳了，不适合作业，让我躺下吧。’他就躺下，不为达到未达到的、证得未证得的、实现未实现的而发起精进。这是第五种懈怠的依据。

and thinks: 'I've gone about village, about township for alms and have not obtained my fill of poor or rich food. This body of me is tired and good for naught. Well then, I'll lie down.'

He lies down; he stirs up no energy to finish that which is not done, to accomplish the unaccomplished, to realize the unrealized.

“Puna caparaṃ, āvuso, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ.

➏ 朋友们！再者，有比丘到村庄或市镇乞食，得到了足够的食物，无论是粗劣的还是精美的；

(6) Or he tours about a village or township for alms and does obtain his fill of poor or rich food

Tassa evaṃ hoti – ‘ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto alatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ, tassa me kāyo garuko akammañño, māsācitaṃ maññe, handāhaṃ nipajjāmī’ti. So nipajjati…pe… idaṃ chaṭṭhaṃ kusītavatthu.

他这样想：‘我到村庄或市镇乞食，得到了足够的食物，无论是粗劣的还是精美的。我的身体沉重，不适合作业，[感觉]像（饱食后）豆子一样沉重，让我躺下吧。’他就躺下，不为达到未达到的、证得未证得的、实现未实现的而发起精进。这是第六种懈怠的依据。

and thinks: 'I've gone about a village or township for alms and have obtained my fill of poor or rich food. This body of me is heavy and good for naught, seems tome like a load of soaked beans. Well then, I'll lie down'

He lies down; he stirs up no energy to finish that which is not done, to accomplish the unaccomplished, to realize the unrealized.

“Puna caparaṃ, āvuso, bhikkhuno uppanno hoti appamattako ābādho, tassa evaṃ hoti – ‘uppanno kho me ayaṃ appamattako ābādho atthi kappo nipajjituṃ, handāhaṃ nipajjāmī’ti. So nipajjati…pe… idaṃ sattamaṃ kusītavatthu.

➐ 朋友们！再者，有比丘生了点小病；他这样想：‘我生了点小病，适合躺下休息，让我躺下吧。’他就躺下，不为达到未达到的、证得未证得的、实现未实现的而发起精进。这是第七种懈怠的依据。

(7) Or in him some slight ailment has arisen, and he thinks:

In this state it is fit I lie down. He lies down; he stirs up no energy to finish that which is not done, to accomplish the unaccomplished, to realize the unrealized.

“Puna caparaṃ, āvuso, bhikkhu gilānāvuṭṭhito hoti aciravuṭṭhito gelaññā.

➑ 朋友们！再者，有比丘病刚好，从病中起来不久；

(8) Or he has recovered from illness, has recently arisen from some indisposition.

Tassa evaṃ hoti – ‘ahaṃ kho gilānāvuṭṭhito aciravuṭṭhito gelaññā. Tassa me kāyo dubbalo akammañño, handāhaṃ nipajjāmī’ti. So nipajjati…pe… idaṃ aṭṭhamaṃ kusītavatthu.

他这样想：‘我病刚好，从病中起来不久。我的身体虚弱，不适合作业，让我躺下吧。’他就躺下，不为达到未达到的、证得未证得的、实现未实现的而发起精进。这是第八种懈怠的依据。

And he thinks his body is weak and good for naught and lies down nor stirs up energy to finish that which is not done, to accomplish the unaccomplished, to realize the unrealized. (VIII, iv of the Sangiti Sutta).

Ime aṭṭha dhammā hānabhāgiyā.

这八法导致衰退。

☆ 八种策励精进的事项 ➾ ➀ 未完成工作时策励精进、➁ 已完成工作时策励精进、➂ 未出行时策励精进、➃ 已出行时策励精进、➄ 未得足够食物时策励精进、➅ 已得足够食物时策励精进、➆ 刚生小病时策励精进、➇ 疾病刚痊愈时策励精进。

六、 八精进事 Aṭṭha ārambhavatthūni (AN 8.80) [9]

(Ca) “katame aṭṭha dhammā visesabhāgiyā? Aṭṭha ārambhavatthūni.

哪些八种法导向进步？[就是：]八种策励精进的事项。即：
vi. Which Eight belonging to distinction? Eight bases of setting afoot an undertaking.

Idhāvuso, bhikkhunā kammaṃ kātabbaṃ hoti, tassa evaṃ hoti – ‘kammaṃ kho me kātabbaṃ bhavissati, kammaṃ kho pana me karontena na sukaraṃ buddhānaṃ sāsanaṃ manasikātuṃ, handāhaṃ vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti. So vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Idaṃ paṭhamaṃ ārambhavatthu.

➀ 朋友们！在这里，有位比丘有工作要做；他这样想：‘我有工作要做，但做这工作时，就不容易忆念诸佛的教导。那么！我应当为证得未得之法、达成未达之境、实现未证之果而策励精进。’他为证得未得之法、达成未达之境、实现未证之果而策励精进。朋友们！这是第一种策励精进的事项。

(1) Herein, brethren, let a brother have some work to do. He thinks: 'There is that work I have to do, but in doing it, I shall not find it easy to attend to the religion of the Buddhas. Well then, I will stir up energy to finish that which is not done, to accomplish the unaccomplished, to realize the unrealized.'

“Puna caparaṃ, āvuso, bhikkhunā kammaṃ kataṃ hoti. Tassa evaṃ hoti – ‘ahaṃ kho kammaṃ akāsiṃ, kammaṃ kho panāhaṃ karonto nāsakkhiṃ buddhānaṃ sāsanaṃ manasikātuṃ, handāhaṃ vīriyaṃ ārabhāmi…pe… idaṃ dutiyaṃ ārambhavatthu

➁ 朋友们！再者，朋友们，有位比丘已经做完了工作；他这样想：‘我已经做完了工作，但做工作时，未能忆念诸佛的教导。那么！我应当为证得未得之法、达成未达之境、实现未证之果而策励精进。’他为证得未得之法、达成未达之境、实现未证之果而策励精进。朋友们！这是第二种策励精进的事项。

(2) Or he has done a task, and thinks: 'I have been working, but I could not attend to the religion of the Buddhas. Well then, I will stir up energy to finish that which is not done, to accomplish the unaccomplished, to realize the unrealized.'

“Puna caparaṃ, āvuso, bhikkhunā maggo gantabbo hoti. Tassa evaṃ hoti – ‘maggo kho me gantabbo bhavissati, maggaṃ kho pana me gacchantena na sukaraṃ buddhānaṃ sāsanaṃ manasikātuṃ, handāhaṃ vīriyaṃ ārabhāmi…pe… idaṃ tatiyaṃ ārambhavatthu.

➂ 朋友们！再者，朋友们，有位比丘有路要走 (将要出行)；他这样想：‘我有路要走，但在路上行走时，就不容易忆念诸佛的教导。那么！我应当为证得未得之法、达成未达之境、实现未证之果而策励精进。’他为证得未得之法、达成未达之境、实现未证之果而策励精进。朋友们！这是第三种策励精进的事项。

(3) Or he has to go on a journey, and thinks it will not be easy for him, on his way, to attend to the religion of the Buddhas, and resolves: 'Well then, I will stir up energy to finish that which is not done, to accomplish the unaccomplished, to realize the unrealized.'

“Puna caparaṃ, āvuso, bhikkhunā maggo gato hoti. Tassa evaṃ hoti – ‘ahaṃ kho maggaṃ agamāsiṃ, maggaṃ kho panāhaṃ gacchanto nāsakkhiṃ buddhānaṃ sāsanaṃ manasikātuṃ, handāhaṃ vīriyaṃ ārabhāmi…pe… idaṃ catutthaṃ ārambhavatthu.

➃ 朋友们！再者，朋友们，有位比丘已经走完了路 (已经出行归来)；他这样想：‘我已经走完了路，但在路上行走时，未能忆念诸佛的教导。那么！我应当为证得未得之法、达成未达之境、实现未证之果而策励精进。’他为证得未得之法、达成未达之境、实现未证之果而策励精进。朋友们！这是第四种策励精进的事项。

(4) Or he has been on a journey, but has not been able to attend to the religion of the Buddhas, and resolves: 'Well then, I will stir up energy to finish that which is not done, to accomplish the unaccomplished, to realize the unrealized.'

“Puna caparaṃ, āvuso, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. Tassa evaṃ hoti – ‘ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto nālatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ, tassa me kāyo lahuko kammañño, handāhaṃ vīriyaṃ ārabhāmi…pe… idaṃ pañcamaṃ ārambhavatthu.

➄ 朋友们！再者，朋友们，有位比丘到村庄或市镇乞食，没有得到足够的食物，无论是粗劣的还是精美的；他这样想：‘我到村庄或市镇乞食，没有得到足够的食物，无论是粗劣的还是精美的，因此我的身体轻快堪能。那么！我应当为证得未得之法、达成未达之境、实现未证之果而策励精进。’他为证得未得之法、达成未达之境、实现未证之果而策励精进。朋友们！这是第五种策励精进的事项。

(5) Or he has toured about village or township for alms and has not obtained his fill of poor or rich food. And he thinks that, under the circumstances, his body is light and fit for work and resolves: 'Well then, I will stir up energy to finish that which is not done, to accomplish the unaccomplished, to realize the unrealized.'

“Puna caparaṃ, āvuso, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. Tassa evaṃ hoti – ‘ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto alatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. Tassa me kāyo balavā kammañño, handāhaṃ vīriyaṃ ārabhāmi…pe… idaṃ chaṭṭhaṃ ārambhavatthu.

➅ 朋友们！再者，朋友们，有位比丘到村庄或市镇乞食，得到了足够的食物，无论是粗劣的还是精美的；他这样想：‘我到村庄或市镇乞食，得到了足够的食物，无论是粗劣的还是精美的，因此我的身体强壮有力堪能。那么！我应当为证得未得之法、达成未达之境、实现未证之果而策励精进。’他为证得未得之法、达成未达之境、实现未证之果而策励精进。朋友们！这是第六种策励精进的事项。

(6) Or he has toured and has obtained his fill and thinks that, under the circumstances, his body is strong and fit to work and resolves: 'Well then, I will stir up energy to finish that which is not done, to accomplish the unaccomplished, to realize the unrealized.'

“Puna caparaṃ, āvuso, bhikkhuno uppanno hoti appamattako ābādho. Tassa evaṃ hoti – ‘uppanno kho me ayaṃ appamattako ābādho ṭhānaṃ kho panetaṃ vijjati, yaṃ me ābādho pavaḍḍheyya, handāhaṃ vīriyaṃ ārabhāmi…pe… idaṃ sattamaṃ ārambhavatthu.

➆ 朋友们！再者，朋友们，有位比丘生了小病；他这样想：‘我生了这小病，但有可能这病会加重。那么！我应当为证得未得之法、达成未达之境、实现未证之果而策励精进。’他为证得未得之法、达成未达之境、实现未证之果而策励精进。朋友们！这是第七种策励精进的事项。

(7) Or in him some slight ailment has arisen. And he thinks: 'It is possible that the ailment may grow worse, so that he must stir up energy to finish that which is not done, to accomplish the unaccomplished, to realize the unrealized.'

“Puna caparaṃ, āvuso, bhikkhu gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā. Tassa evaṃ hoti – ‘ahaṃ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā, ṭhānaṃ kho panetaṃ vijjati, yaṃ me ābādho paccudāvatteyya, handāhaṃ vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti. So vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Idaṃ aṭṭhamaṃ ārambhavatthu.

➇ 朋友们！再者，朋友们，有位比丘病刚好，从疾病中恢复不久；他这样想：‘我病刚好，从疾病中恢复不久，但有可能这病会复发。那么！我应当为证得未得之法、达成未达之境、实现未证之果而策励精进。’他为证得未得之法、达成未达之境、实现未证之果而策励精进。朋友们！这是第八种策励精进的事项。

(8) Or he has recovered from illness, has recently arisen from some indisposition. And he thinks: 'I have recovered from illness, I have recently arisen from my indisposition. It is possible that the illness may recur. Well then, I will stir up energy to finish that which is not done, to accomplish the unaccomplished, to realize the unrealized.' (VIII, v of the Sangiti Sutta).

Ime aṭṭha dhammā visesabhāgiyā.

这八种法导向进步。

☆ 九种无暇难修梵行的情况 (AN 8.29) ➾ ① 生在地狱（痛苦之处）、② 生为傍生（畜生道）、③ 生在饿鬼道（鬼界）、④ 生为阿修罗（多嗔斗争之处）、⑤ 生在长寿天（如无想天）、⑥ 生在边地（无知的野蛮人中）、⑦ 持有邪见（颠倒见解）、⑧ 愚痴、聋哑（不能理解善恶之说）、⑨ 生于佛陀出世前或涅槃后（没有正法的时期）。

☆ 修习梵行的八难 ➾ ① 生在地狱、② 生为傍生、③ 生在饿鬼道、④ 生在长寿天、⑤ 生在边地无知之处、⑥ 持有邪见、颠倒见、⑦ 愚痴、聋哑、⑧ 生于佛陀出世前或涅槃后。

七、 梵行八难 Aṭṭha akkhaṇā asamayā brahmacariyavāsāya (AN 8.29) [9]

(Cha) “katame aṭṭha dhammā duppaṭivijjhā? Aṭṭha akkhaṇā asamayā brahmacariyavāsāya.

哪些八种法难以彻知？[就是：]八种没有闲暇、不适合修习梵行的情况（修习梵行的八难）。

vii. Which Eight are hard to penetrate? Eight untimely unseasonable intervals for life in a religious order,

Idhāvuso, tathāgato ca loke uppanno hoti arahaṃ sammāsambuddho, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. Ayañca puggalo nirayaṃ upapanno hoti. Ayaṃ paṭhamo akkhaṇo asamayo brahmacariyavāsāya.

⑴ 朋友们！如来出现于世，是阿罗汉、正等觉者；并且教导了导向寂静、导向圆寂、导向正觉、由善逝所宣说的法。而这个人却投生在地狱中。这是第一种没有闲暇、不适合修习梵行的情况。

(1) A Tathāgata, friends, is born into the world, Arahant Buddha Supreme. The Norm is taught, quenching [the passions], extinguishing [the passions], leading to enlightenment, declared by the Well-Farer. And this person is reborn at that time in purgatory. This is the first untimely, unsseasonable period for living in a religious order.

“Puna caparaṃ, āvuso, tathāgato ca loke uppanno hoti arahaṃ sammāsambuddho, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito, ayañca puggalo tiracchānayoniṃ upapanno hoti. Ayaṃ dutiyo akkhaṇo asamayo brahmacariyavāsāya.

⑵ 再者，朋友们！如来出现于世，是阿罗汉、正等觉者；并且教导了导向寂静、导向圆寂、导向正觉、由善逝所宣说的法。而这个人却投生在傍生界。这是第二种没有闲暇、不适合修习梵行的情况。

(2) A Tathāgata, friends, is born into the world, Arahant Buddha Supreme. The Norm is taught, quenching [the passions], extinguishing [the passions], leading to enlightenment, declared by the Well-Farer. And this person is reborn at that time in the animal kingdom. This is the second untimely, unsseasonable period for living in a religious order.

“Puna caparaṃ…pe… pettivisayaṃ upapanno hoti. Ayaṃ tatiyo akkhaṇo asamayo brahmacariyavāsāya.

⑶ 再者，朋友们！如来出现于世...（同上）...由善逝所宣说的法。而这个人却投生在饿鬼界。这是第三种没有闲暇、不适合修习梵行的情况。

(3) A Tathāgata, friends, is born into the world, Arahant Buddha Supreme. The Norm is taught, quenching [the passions], extinguishing [the passions], leading to enlightenment, declared by the Well-Farer. And this person is reborn at that time among the Petas. This is the third untimely, unsseasonable period for living in a religious order.

“Puna caparaṃ…pe… aññataraṃ dīghāyukaṃ devanikāyaṃ upapanno hoti. Ayaṃ catuttho akkhaṇo asamayo brahmacariyavāsāya.

⑷ 再者，朋友们！如来出现于世...（同上）...由善逝所宣说的法。而这个人却投生在某一长寿的天神众中。（长寿天耽于禅乐，无暇闻法修行，如无想天等）。这是第四种没有闲暇、不适合修习梵行的情况。

(4) A Tathāgata, friends, is born into the world, Arahant Buddha Supreme. The Norm is taught, quenching [the passions], extinguishing [the passions], leading to enlightenment, declared by the Well-Farer. And this person is reborn at that time among some longlived deva community. This is the fourth untimely, unsseasonable period for living in a religious order.

“Puna caparaṃ…pe… paccantimesu janapadesu paccājāto hoti milakkhesu aviññātāresu, yattha natthi gati bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ. Ayaṃ pañcamo akkhaṇo asamayo brahmacariyavāsāya.

⑸ 再者，朋友们！如来出现于世...（同上）...由善逝所宣说的法。而这个人却出生在边鄙国土的无知野蛮人当中，在那里没有比丘、比丘尼、优婆塞、优婆夷的行迹 (即佛法未传到之处)。这是第五种没有闲暇、不适合修习梵行的情况。

(5) A Tathāgata, friends, is born into the world, Arahant Buddha Supreme. The Norm is taught, quenching [the passions], extinguishing [the passions], leading to enlightenment, declared by the Well-Farer. And this person is reborn at that time in the border countries among unintelligent barbarians, where there is no opening for members of the Order or lay-brethren. This is the fifth untimely, unsseasonable period for living in a religious order.

“Puna caparaṃ…pe… ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti micchādiṭṭhiko viparītadassano – ‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Ayaṃ chaṭṭho akkhaṇo asamayo brahmacariyavāsāya.

⑹ 再者，朋友们！如来出现于世...（同上）...由善逝所宣说的法。而这个人虽然出生在中土（佛法流传地区），但他持有邪见、颠倒见，认为：‘没有布施，没有祭祀，没有供奉，没有善恶业的果报，没有此世，没有他世，没有母亲，没有父亲，没有化生的众生，世间没有遵循正道、正确修行的沙门、婆罗门，他们能亲身证知此世和他世并为人宣说。’这是第六种没有闲暇、不适合修习梵行的情况。

(6) A Tathāgata, friends, is born into the world, Arahant Buddha Supreme. The Norm is taught, quenching [the passions], extinguishing [the passions], leading to enlightenment, declared by the Well-Farer. And this person is reborn at that time in the middle countries, but he holds wrong opinions and has perverted vision, holding that gifts, offerings, oblations are as naught, for thhere is no fruit nor result of deeds well or ill done; there are no parents nor birth without them; there are no recluses or brahmins in the world who have attained the highest, leading perfect lives, and who, havintg known and realized each for himself the truth as to this and the next world, do reveal it. This is the sixth untimely, unsseasonable period for living in a religious order.

“Puna caparaṃ…pe… ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti duppañño jaḷo eḷamūgo, nappaṭibalo subhāsitadubbhāsitānamatthamaññātuṃ. Ayaṃ sattamo akkhaṇo asamayo brahmacariyavāsāya.

⑺ 再者，朋友们！如来出现于世...（同上）...由善逝所宣说的法。而这个人虽然出生在中土，但他智慧低劣、迟钝、又聋又哑，不能理解善说和恶说的含义。这是第七种没有闲暇、不适合修习梵行的情况。

(7) A Tathāgata, friends, is born into the world, Arahant Buddha Supreme. The Norm is taught, quenching [the passions], extinguishing [the passions], leading to enlightenment, declared by the Well-Farer. And though reborn at the time in the Middle countries, he is stupid, dull, or deaf and dumb, unable to know whether a matter has been well said or ill said. This is the seventh untimely, unsseasonable period for living in a religious order.

“Puna caparaṃ…pe… ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti paññavā ajaḷo aneḷamūgo, paṭibalo subhāsitadubbhāsitānamatthamaññātuṃ. Ayaṃ aṭṭhamo akkhaṇo asamayo brahmacariyavāsāya.

⑻ 再者，朋友们！[假设]如来没有出现于世，即没有阿罗汉、正等觉者；也没有教导导向寂静、导向圆寂、导向正觉、由善逝所宣说的法。而这个人出生在中土，他有智慧、不迟钝、不聋哑，能够理解善说和恶说的含义。（但因无佛法可闻修）这是第八种没有闲暇、不适合修习梵行的情况。

(8) Or finally, friends, a Tathāagata has not arisen in the world as Arahant Buddha Supreme, the Norm is not taught, quenching [the passions], extinguishing [the passions], leading to enlightenment, as revealed by the Well-Farer; and this person is [in that interval] reborn in the Middle country, is intelligent, bright of wit, nor deaf-mute, able to know whether a matter has been well said or ill said. This is the eighth untimely, unsseasonable period for living in a religious order. (IX, iv of the Sangiti Sutta, but omitting the fourth: — 'rebirth as Asura').

Ime aṭṭha dhammā duppaṭivijjhā.

这八种法难以彻知。

卍　　　　卍　　　　卍

☆ 八大人觉（大丈夫的八种觉悟） ➾ ① 少欲觉、② 知足觉、③ 远离觉 (独处/寂静)、④ 精进觉、⑤ 正念觉 (忆念稳固)、⑥ 正定觉 (禅定)、⑦ 正慧觉 (智慧)、⑧ 不戏论觉 (离于戏论)。

八、 八大人觉 Aṭṭha mahāpurisavitakkā (AN 8.30) [9]

(Ja) “katame aṭṭha dhammā uppādetabbā? Aṭṭha mahāpurisavitakkā –

哪些八种法应当生起 (或 培养)？[就是：]八大人觉。即：
viii. Which Eight are to be brought to pass? The eight thoughts of a superman.

appicchassāyaṃ dhammo, nāyaṃ dhammo mahicchassa.

➊ （少欲觉：）此法是为了少欲者 (而说)，此法不是为了多欲者 (而说)；

This Norm is for one of little wants, not for one of great wants;

Santuṭṭhassāyaṃ dhammo, nāyaṃ dhammo asantuṭṭhassa.

➋ （知足觉：）此法是为了知足者 (而说)，此法不是为了不知足者 (而说)；
for one who is serenely content, not for the discontented;

Pavivittassāyaṃ dhammo, nāyaṃ dhammo saṅgaṇikārāmassa.

➌ （远离觉：）此法是为了乐于独处者 (而说)，此法不是为了乐于群居者 (而说)；
for one who is detached, not for one who is fond of society;

Āraddhavīriyassāyaṃ dhammo, nāyaṃ dhammo kusītassa.

➍ （精进觉：）此法是为了策励精进者 (而说)，此法不是为了懈怠者 (而说)；
for one who is energetic, not for the slacker;

Upaṭṭhitasatissāyaṃ dhammo, nāyaṃ dhammo muṭṭhassatissa.

➎ （正念觉：）此法是为了忆念稳固者 (而说)，此法不是为了失念者 (而说)；
for one who has presence of mind, not a confused mind;

Samāhitassāyaṃ dhammo, nāyaṃ dhammo asamāhitassa.

➏ （正定觉：）此法是为了得禅定者 (而说)，此法不是为了心散乱者 (而说)；
for one whose mind is concentrated, not distracted;

Paññavato [paññāvato (sī. pī.)] ayaṃ dhammo, nāyaṃ dhammo duppaññassa.

➐ （智慧觉：）此法是为了具智慧者 (而说)，此法不是为了无智慧者 (而说)；
for one who has insight, not for the unintelligent;

Nippapañcassāyaṃ dhammo, nāyaṃ dhammo papañcārāmassaāti [nippapañcārāmassa ayaṃ dhammo nippapañcaratino, nāyaṃ dhammo papañcārāmassa papañcaratinoti (sī. syā. pī.) aṅguttarepi tatheva dissati. aṭṭhakathāṭīkā pana oloketabbā]

➑ （不戏论觉：）此法是为了乐于离戏论、喜于离戏论者 (而说)，此法不是为了乐于戏论、喜于戏论者 (而说)。

for one who delights not in conceit, craving and opinion, not for one who delights therein.

ime aṭṭha dhammā uppādetabbā.

这八种法应当生起 (或 培养)。

卍　　　　卍　　　　卍

☆ 八胜处 aṭṭha abhibhāyatana ➾ ➊ 内有色想，外观少量色、➋ 内有色想，外观无量色、➌ 内无色想，外观少量色、➍ 内无色想，外观无量色、➎ 内无色想，外观青色、➏ 内无色想，外观黄色、➐ 内无色想，外观红色、➑ 内无色想，外观白色。

☆ 第一胜处（内有色想） ➾ 内心作意自身色相，外观少量、美或丑的色相，并胜过它。

☆ 第二胜处（内有色想） ➾ 内心作意自身色相，外观无量、美或丑的色相，并胜过它。

☆ 第三胜处（内无色想） ➾ 内心不作意自身色相，外观少量、美或丑的色相，并胜过它。

☆ 第四胜处（内无色想） ➾ 内心不作意自身色相，外观无量、美或丑的色相，并胜过它。

☆ 第五胜处（内无色想，内心清净） ➾ 依第四禅，外观青色的净光，获得胜解。

☆ 第六胜处（内无色想，内心清净） ➾ 依第四禅，外观黄色的净光，获得胜解。

☆ 第七胜处（内无色想，内心清净） ➾ 依第四禅，外观红色的净光，获得胜解。

☆ 第八胜处（内无色想，内心清净） ➾ 依第四禅，外观白色的净光，获得胜解。

九、 八胜处 Aṭṭha abhibhāyatanāni (AN 1.427-434) [9]

(Jha) “katame aṭṭha dhammā abhiññeyyā? Aṭṭha abhibhāyatanāni –

哪些八种法应当被彻底了知 (或 证知)？[就是：]八胜处。即：
ix. Which Eight are to be thoroughly learnt? Eight positions of mastery.

ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti – evaṃsaññī hoti. Idaṃ paṭhamaṃ abhibhāyatanaṃ.

⑴ 某人内有色想 (内心作意自身色相)，外观各种色相，(这些色相是) 少量的、美的或丑的；他这样想：‘我已胜过它们，我了知，我看见！’此为第一胜处。

(1) When anyone pictures to himself some material feature of his person and sees [corresponding] features in others, lovely or ugly, as small, transcending this [object] he is aware of doing so, [thinks] 'I know, I see!'

“Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti – evaṃsaññī hoti. Idaṃ dutiyaṃ abhibhāyatanaṃ.

⑵ 某人内有色想，外观各种色相，(这些色相是) 无量的、美的或丑的；他这样想：‘我已胜过它们，我了知，我看见！’此为第二胜处。

(2) Or when he has the same experience, but sees those features not as small, but as infinitely great, and nevertheless transcending this [object], and is aware of doing so [thinks]: 'I know, I see!'

“Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ tatiyaṃ abhibhāyatanaṃ.

⑶ 某人内无色想 (内心不作意自身色相)，外观各种色相，(这些色相是) 少量的、美的或丑的；他这样想：‘我已胜过它们，我了知，我看见！’此为第三胜处。

(3) Or when he sees the features in others lovely or ugly, as small, without first picturing any material feature of his own transcending this [object] he is aware of doing so, [thinks] 'I know, I see!'

“Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ catutthaṃ abhibhāyatanaṃ.

⑷ 某人内无色想，外观各种色相，(这些色相是) 无量的、美的或丑的；他这样想：‘我已胜过它们，我了知，我看见！’此为第四胜处。

(4) Or when he sees the features in others but sees those features not as small, but as infinitely great, and nevertheless transcending this [object], and is aware of doing so [thinks]: 'I know, I see!'

“Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. Seyyathāpi nāma umāpupphaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ. Seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ, evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ pañcamaṃ abhibhāyatanaṃ.

⑸ 某人内无色想，外观各种青色的色相：青的颜色、青的显相、青的光泽。就像青色的亚麻花：青的颜色、青的显相、青的光泽；或者像那两面光洁的波罗奈布：青的颜色、青的显相、青的光泽。正像这样，某人内无色想，外观各种青色的色相：青的颜色、青的显相、青的光泽，他这样想：‘我已胜过它们，我了知，我看见！’此为第五胜处。

(5) Or when without the personal preliminary, he sees external shapes of indigo, indigo in colour, indigo in visible expanse, indigo in lustre, as is the ummā flower, or a Benares muslin delicately finished on both sides transcending this [object] he is aware of doing so, [thinks] 'I know, I see!'

“Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. Seyyathāpi nāma kaṇikārapupphaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ. Seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ, evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ chaṭṭhaṃ abhibhāyatanaṃ.

⑹ 某人内无色想，外观各种黄色的色相：黄的颜色、黄的显相、黄的光泽。就像黄色的迦尼迦罗花：黄的颜色、黄的显相、黄的光泽；或者像那两面光洁的波罗奈布：黄的颜色、黄的显相、黄的光泽。正像这样，某人内无色想，外观各种黄色的色相：黄的颜色、黄的显相、黄的光泽，他这样想：‘我已胜过它们，我了知，我看见！’此为第六胜处。

(6) or shapes of yellow yellow in colour, yellow in visible expanse, yellow in lustre, as is the kaṇikāra flower, or Benares muslin delicately finished on both sides transcending this [object] he is aware of doing so, [thinks] 'I know, I see!'

“Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. Seyyathāpi nāma bandhujīvakapupphaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ, evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ sattamaṃ abhibhāyatanaṃ.

⑺ 某人内无色想，外观各种红色的色相：红的颜色、红的显相、红的光泽。就像红色的曼珠 जीवक 花：红的颜色、红的显相、红的光泽；或者像那两面光洁的波罗奈布：红的颜色、红的显相、红的光泽。正像这样，某人内无色想，外观各种红色的色相：红的颜色、红的显相、红的光泽，他这样想：‘我已胜过它们，我了知，我看见！’此为第七胜处。

(7) or shapes of red red in colour, red in visible expanse, red in lustre, as is the bandhujīvaka flower, or Benares muslin delicately finished on both sides transcending this [object] he is aware of doing so, [thinks] 'I know, I see!'

“Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ odātaṃ odātavaṇṇaṃ odātanidassanaṃ odātanibhāsaṃ, evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Idaṃ aṭṭhamaṃ abhibhāyatanaṃ.

⑻ 某人内无色想，外观各种白色的色相：白的颜色、白的显相、白的光泽。就像晨星：白的颜色、白的显相、白的光泽；或者像那两面光洁的波罗奈布：白的颜色、白的显相、白的光泽。正像这样，某人内无色想，外观各种白色的色相：白的颜色、白的显相、白的光泽，他这样想：‘我已胜过它们，我了知，我看见！’此为第八胜处。

(8) or shapes of white, white in color, white in visible expanse, white in lustre as is the morning star, or Benares muslin delicately finished on both sides transcends this [object] and is aware of doing so, [thinks]: 'I know, I see!' (VIII, x of the Sangiti Sutta).

Ime aṭṭha dhammā abhiññeyyā.

这八种法应当被彻底了知。

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☆ 八解脱 aṭṭha vimokkha ➾ ➊ 有色观诸色解脱、➋ 内无色想观外色解脱、➌ 净解脱身作证具足住、➍ 空无边处解脱、➎ 识无边处解脱、➏ 无所有处解脱、➐ 非想非非想处解脱、➑ 想受灭尽定解脱。

十、 八解脱 Aṭṭha vimokkhā (AN 1.435-442) [9]

(Ña) “katame aṭṭha dhammā sacchikātabbā? Aṭṭha vimokkhā –

哪些八种法应当被亲证？[就是：]八解脱。即：
x. Which Eight are to be realized? Eight deliverances, to wit,

rūpī rūpāni passati. Ayaṃ paṭhamo vimokkho.

⑴ (内心) 有色想者外观诸色。此为第一解脱。

(1) He, picturing any material feature of himself, sees such material features [as they really are].

“Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati. Ayaṃ dutiyo vimokkho.

⑵ 内无色想者，外观诸色。此为第二解脱。

(2) Not picturing any such, he sees material features external to his own.

“Subhanteva adhimutto hoti. Ayaṃ tatiyo vimokkho.

⑶ 倾心于/专注于净。此为第三解脱。

(3) He decides that it is beautiful.

“Sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Ayaṃ catuttho vimokkho.

⑷ 完全超越了色想，灭除了有对想，不作意种种想，(而思惟：) ‘虚空是无边的！’，达到并安住于空无边处。此为第四解脱。

(4) By passing wholly beyond all consciousness of material qualities, by the dying out of the awareness of sensory reaction, by the unheeding of any awareness of difference, he enters into and abides in that rapt ecstasy which is a consciousness of infinite space.

“Sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati. Ayaṃ pañcamo vimokkho.

⑸ 完全超越了空无边处，(而思惟：) ‘识是无边的！’，达到并安住于识无边处。此为第五解脱。

(5) By passing wholly beyond such a sphere of consciousness, he enters into and abides in that rapt ecstasy which is a consciousness of infinitude of consciousness itself.

“Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. Ayaṃ chaṭṭho vimokkho.

⑹ 完全超越了识无边处，(而思惟：) ‘无所有！’，达到并安住于无所有处。此为第六解脱。

(6) By passing wholly beyond such a sphere of consciousness, he enters into and abides in that rapt ecstasy which regards consciousness itself as nothing whatever, a sphere of nothingness.

“Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Ayaṃ sattamo vimokkho.

⑺ 完全超越了无所有处，达到并安住于非想非非想处。此为第七解脱。

(7) By passing wholly beyond such a sphere, he enters into and abides in that rapt consciousness which neither is, nor yet is not to be called conscious.

“Sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati. Ayaṃ aṭṭhamo vimokkho.

⑻ 完全超越了非想非非想处，达到并安住于想受灭尽定。此为第八解脱。

(8) By passing wholly beyond such a sphere, he enters into and abides in a state of unconsciousness, wherein awareness and feeling cease. (VIII, xi of the Sangiti Sutta).

Ime aṭṭha dhammā sacchikātabbā.

这八种法应当被亲证。

“Iti ime asīti dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.

这八十法是真实的、确实的、如其本然的、不虚假的、无异的，已经被如来正等觉。

Now these Eight Things are genuine, true, thus, not otherwise, not different, perfectly comprehended by the Tathāgata.

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✩ 关于九法的开示 Nava dhammā (Nines) [10]

﹝第十卷 ➲﹞ 359. “Nava dhammā bahukārā…pe… nava dhammā sacchikātabbā.

有九种法助益良多，有九种法应当修习，有九种法应当遍知，有九种法应当舍断，有九种法属于衰损，有九种法属于殊胜，有九种法难以彻知，有九种法应当生起，有九种法应当彻底了知，有九种法应当被亲证。

There are Nine things, friends, that helpeth much, Nine things that are to be developed, Nine things that are to be understood, Nine things that are to be eliminated, Nine things that belong to disaster, Nine things that lead to distinction, Nine things that are hard to penetrate, Nine things that are to be brought to pass, Nine things that are to be thoroughly learnt, Nine things that are to be realized.

☆ 以如理作意为根本的九法（正确注意） ➾ ① 如理作意、② 生欢喜、③ 生喜悦、④ 身轻安、⑤ 感受乐、⑥ 心得定、⑦ 如实知见、⑧ 厌离、⑨ 离贪 -> 解脱。

一、 如理作意根本九法 Nava yonisomanasikāramūlakā dhammā (Ps 2, 74) [10]

(Ka) “katame nava dhammā bahukārā? Nava yonisomanasikāramūlakā dhammā,

哪些九种法助益良多？[就是：]以如理作意为根本的九法。即：
i. Which Nine help much? The nine states of mind and body which are rooted in orderly thinking: —

yonisomanasikaroto pāmojjaṃ jāyati,

➊ 对于如理作意者，欢喜生起，

To one so thinking, gladness arises,

pamuditassa pīti jāyati,

➋ 对于欢喜者，喜悦生起，
in him gladdened, rapture arises,

pītimanassa kāyo passambhati,

➌ 心有喜悦者，身体变得轻安，
his mind enraptured the body is satisfied,

passaddhakāyo sukhaṃ vedeti,

➍ 身体轻安者，感受到乐，
one whose body is thus appeased is at ease,

sukhino cittaṃ samādhiyati,

➎ 有乐受者，心入于定，
he being happily at ease, the mind is stayed,

samāhite citte yathābhūtaṃ jānāti passati,

➏ 心已得定者，能如实知见，
with mind thus stayed, concentrated, he knows he sees [things] as they really are,

yathābhūtaṃ jānaṃ passaṃ nibbindati,

➐ 如实知见者产生厌离，
and he thus knowing thus seeing turns in repulsion,

nibbindaṃ virajjati,

➑ 因厌离而离贪，
repelled he becomes passionless;

virāgā vimuccati.

➒ 因离贪而解脱。

hence he is set free.

Ime nava dhammā bahukārā.

这九种法助益良多。

☆ 九清净（九种作为清净基础的精勤要素） ➾ ① 戒清净、② 心清净、③ 见清净、④ 度疑清净、⑤ 道非道智见清净、⑥ 行道智见清净、⑦ 智见清净、⑧ 慧清净、⑨ 解脱清净。

二、 九遍净精勤分 Nava pārisuddhipadhāniyaṅgāni (MN 24, 252-260) [10]

(Kha) “katame nava dhammā bhāvetabbā?

哪些九种法应当修习？

ii. Which Nine are to be developed?

Nava pārisuddhipadhāniyaṅgāni –

[就是：]九种作为清净基础的精勤要素。即：

The nine factors in wrestling for utter purity, to wit,

sīlavisuddhi pārisuddhipadhāniyaṅgaṃ,

➊ 以‘戒清净’作为精勤要素，
the purification of morals,

cittavisuddhi pārisuddhipadhāniyaṅgaṃ,

➋ 以‘心清净’作为精勤要素，
of the mind,

diṭṭhivisuddhi pārisuddhipadhāniyaṅgaṃ,

➌ 以‘见清净’作为精勤要素，
of views,

kaṅkhāvitaraṇavisuddhi pārisuddhipadhāniyaṅgaṃ,

➍ 以‘度疑清净’作为精勤要素，
the purification of escaping from doubt,

maggāmaggañāṇadassana – visuddhi pārisuddhipadhāniyaṅgaṃ,

➎ 以‘道非道智见清净’作为精勤要素，
that of intuition and insight into what is the [genuine] path, and what is not,

paṭipadāñāṇadassanavisuddhi pārisuddhipadhāniyaṅgaṃ,

➏ 以‘行道智见清净’作为精勤要素，
that of intuition and insight into progress,

ñāṇadassanavisuddhi pārisuddhipadhāniyaṅgaṃ,

➐ 以‘智见清净’作为精勤要素，
the purification which is intuition and insight,

paññāvisuddhi pārisuddhipadhāniyaṅgaṃ,

➑ 以‘慧清净’作为精勤要素，
that which is understanding,

vimuttivisuddhi pārisuddhipadhāniyaṅgaṃ.

➒ 以‘解脱清净’作为精勤要素。

that which is emancipation.

Ime nava dhammā bhāvetabbā.

这九种法应当修习。

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☆ 九众生居所（不包括五净居天） Nava sattāvāsā ➾ ⑴ 欲界人天（六天）、恶处（地狱、饿鬼、畜生）；⑵ 初禅梵身（三天）；⑶ 二禅光音（三天）；⑷ 三禅遍净（三天）；⑸ 无想处（四天）；⑹ 空无边处；⑺ 识无边处；⑻ 无所有处；⑼ 非想非非想处。

三、 九众生居所 Nava sattāvāsā (AN 9.24) [10]

(Ga) “katame nava dhammā pariññeyyā? Nava sattāvāsā –

什么是九种应当彻底了知的法？[指的是：]九众生居所。即：
iii. Which Nine are to be understood? Nine spheres inhabited by beings.

santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. Ayaṃ paṭhamo sattāvāso.

⑴ 朋友们！有些众生，身体不同、想不同，如同——人类、（欲界）诸天（四王天、忉利天、夜摩天、兜率天、化乐天、他化自在天）与堕入恶道者（地狱、鬼道、畜生）。这是第一众生居所。

(1) 'There are beings differing in body and differing in intelligence, for instance, human beings and certain of the gods and some of those in purgatory. This is the first resting place for Cognition.

“Santāvuso, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. Ayaṃ dutiyo sattāvāso.

⑵ 朋友们！有些众生，身体不同、想相同（一切都是梵王所生！），如同——梵身天（初禅：梵众天、梵辅天、大梵天）。这是第二众生居所。

(2) 'There are beings differing in body but of uniform intelligence, for instance, the gods of the Brahma-heaven who are there reborn by means of the First [Jhāna]. This is the second resting-place for Cognition.

“Santāvuso, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā. Ayaṃ tatiyo sattāvāso.

⑶ 朋友们！有些众生，身体相同、想不同，如同——光音天（二禅：少光天、无量光天、光音天）。这是第三众生居所。

(3) 'There are beings uniform in body and differing in intelligence, for instance, the Luminous Gods. This is the third resting place for Cognition.

“Santāvuso, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā. Ayaṃ catuttho sattāvāso.

⑷ 朋友们！有些众生，身体相同、想相同，如同——遍净天（三禅：少净天、无量净天、遍净天）。这是第四众生居所。

(4) 'There are beings uniform in body and of uniform intelligence, for instance, the All-Lustrous Gods. This is the fourth resting place for Cognition.'.

“Santāvuso, sattā asaññino appaṭisaṃvedino, seyyathāpi devā asaññasattā. Ayaṃ pañcamo sattāvāso.

⑸ 朋友们！有些众生，没有想、没有感受苦乐，如同——无想天（四禅：无云天、福生天、广果天、无想天）。这是第五众生居所。

(5) There are beings without perception or feeling. These live in the sphere of the 'unconscious devas.'

“Santāvuso, sattā sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā. Ayaṃ chaṭṭho sattāvāso.

⑹ 朋友们！有些众生，完全超越色想、灭除对碍之想、不作意种种想，想着：‘虚空无边！’到达空无边处。这是第六众生居所。

(6) There are beings who having passed wholly beyond awareness of material qualities, by the dying out of sensory reaction, by unheeding the awareness of difference, have attained to the sphere of infinite space with a consciousness thereof,

“Santāvuso, sattā sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanūpagā. Ayaṃ sattamo sattāvāso.

⑺ 朋友们！有些众生，完全超越空无边处，想着：‘识是无边！’到达识无边处。这是第七众生居所。

(7) by passing wholly beyond such a sphere of consciousness, enter into and abides in that rapt ecstasy which is a consciousness of infinitude of consciousness itself,

“Santāvuso, sattā sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā. Ayaṃ aṭṭhamo sattāvāso.

⑻ 朋友们！有些众生，完全超越识无边处，想着：‘没有任何事物存在！’到达无所有处。这是第八众生居所。

(8) by passing wholly beyond such a sphere of consciousness, enter into and abides in that rapt ecstasy which regards consciousness itself as nothing whatever, a sphere of nothingness,

“Santāvuso, sattā sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanūpagā. Ayaṃ navamo sattāvāso.

⑼ 朋友们！有些众生，完全超越无所有处，到达非想非非想处。这是第九众生居所。

(9) by passing wholly beyond such a sphere, enter into and abides in that rapt consciousness which neither is, nor yet is not to be called conscious. (IX, iii of the Sangiti Sutta).

Ime nava dhammā pariññeyyā.

这九种法应当彻底了知。

☆ 九渴爱根 ➾ ① 渴爱 taṇhaṃ、② 寻求 pariyesanaṃ、③ 利得 lābhaṃ、④ 计较 vinicchayaṃ、⑤ 欲染 chandarāgaṃ、⑥ 依恋 ajjhosānaṃ、⑦ 占有 pariggahaṃ、⑧ 悭吝 macchariyaṃ、⑨ 守护（罪恶不善法生） ārakkhā。

四、 九渴爱根 Nava taṇhāmūlakā dhammā (AN 9.23) (DN 15, 102-113) [10]

(Gha) “katame nava dhammā pahātabbā? Nava taṇhāmūlakā dhammā –

什么是九种应当舍弃的法？[指的是：]九种以渴爱为根的法。即：
iv. Which Nine are to be eliminated? The nine things springing from craving, to wit,

taṇhaṃ paṭicca pariyesanā,

➊ 因为渴爱，而有寻求；
pursuit caused by craving,

pariyesanaṃ paṭicca lābho,

➋ 因为寻求，而有获得；
gain because of pursuit,

lābhaṃ paṭicca vinicchayo,

➌ 因为获得，而有计较（分别好坏）；
decision because of gain,

vinicchayaṃ paṭicca chandarāgo,

➍ 因为计较，而有欲染（强烈的欲望和贪爱）；
desire and passion because of decision,

chandarāgaṃ paṭicca ajjhosānaṃ,

➎ 因为欲染，而有依恋（执着）；
tenacity because of desire and passion,

ajjhosānaṃ paṭicca pariggaho,

➏ 因为依恋，而有占有；
possession because of tenacity,

pariggahaṃ paṭicca macchariyaṃ,

➐ 因为占有，而有悭吝；
avarice because of possession,

macchariyaṃ paṭicca ārakkho,

➑ 因为悭吝，而有守护；
watch and ward because of avarice,

ārakkhādhikaraṇaṃ [ārakkhādhikaraṇaṃ paṭicca (syā. pī. ka.)] daṇḍādānasatthādānakalahaviggahavivādatuvaṃtuvaṃpesuññamusāvādā aneke pāpakā akusalā dhammā sambhavanti.

➒ 因为守护，而有执持棍棒、执持刀剑、争斗、争论、争辩、互相诽谤、说谎等，无数罪恶的不善法……产生！

and many a bad and wicked state of things arising from keeping watch and ward over possessions: — blows and wounds, strife, contradiction and retort, quarrelling, slander and lies.

Ime nava dhammā pahātabbā.

这九种法应当舍弃。

☆ 九嫌恨事 ➾ ① 曾经对我不利、② 正在对我不利、③ 将要对我不利、④ 曾经对我所爱的人不利、⑤ 正在对我所爱的人不利、⑥ 将要对我所爱的人不利、⑦ 曾经对我所恨的人有利、⑧ 正在对我所恨的人有利、⑨ 将要对我所恨的人有利。

五、 九嫌恨事 Nava āghātavatthūni (AN 9.29) [10]

(Ṅa) “katame nava dhammā hānabhāgiyā? Nava āghātavatthūni –

什么是九种导致衰退的法？[指的是：]九种引生嫌恨的事情。即：
v. Which Nine are belong to decline? Nine bases of quarrelling, thus: —quarrelling is stirred up at the thought:

‘anatthaṃ me acarī’ti āghātaṃ bandhati,

⑴ ‘他曾经做过对我不利的事！’因此心生怨恨；

'he has done me an injury,'

‘anatthaṃ me caratī’ti āghātaṃ bandhati,

⑵ ‘他正在做对我不利的事！’因此心生怨恨；
or 'he is doing me an injury,'

‘anatthaṃ me carissatī’ti āghātaṃ bandhati;

⑶ ‘他将要做对我不利的事！’因此心生怨恨；
or 'he will do me an injury,'

‘piyassa me manāpassa anatthaṃ acarī’ti āghātaṃ bandhati…pe…

⑷ ‘他曾经做过对我的可爱、可意之人不利的事！’因此心生怨恨；
or 'he has done, is doing, will do an injury to one I love,'

‘anatthaṃ caratī’ti āghātaṃ bandhati…pe…

⑸ ‘他正在做对我的可爱、可意之人不利的事！’因此心生怨恨；

‘anatthaṃ carissatī’ti āghātaṃ bandhati;

⑹ ‘他将要做对我的可爱、可意之人不利的事！’因此心生怨恨；

‘appiyassa me amanāpassa atthaṃ acarī’ti āghātaṃ bandhati…pe…

⑺ ‘他曾经做过对我的不可爱、不可意之人有利的事！’因此心生怨恨；
or 'he has bestowed a benefit, is bestowing, will bestow a benefit on one I dislike.' (IX, iii of the Sangiti Sutta).

‘atthaṃ caratī’ti āghātaṃ bandhati…pe…

⑻ ‘他正在做对我的不可爱、不可意之人有利的事！’因此心生怨恨；

‘atthaṃ carissatī’ti āghātaṃ bandhati.

⑼ ‘他将要做对我的不可爱、不可意之人有利的事！’因此心生怨恨。

Ime nava dhammā hānabhāgiyā.

这九种法导致衰退。

卍　　　　卍　　　　卍

☆ 九嫌恨调伏 ➾ ① 曾经对我不利，那又如何、② 正在对我不利，那又如何、③ 将要对我不利，那又如何、④ 曾经对我所爱的人不利，那又如何、⑤ 正在对我所爱的人不利，那又如何、⑥ 将要对我所爱的人不利，那又如何、⑦ 曾经对我所恨的人有利，那又如何、⑧ 正在对我所恨的人有利，那又如何、⑨ 将要对我所恨的人有利，那又如何。

六、 九嫌恨调伏 Nava āghātapaṭivinayā (AN 9.30) [10]

(Ca) “katame nava dhammā visesabhāgiyā? Nava āghātapaṭivinayā –

什么是九种导致进步的法？[指的是：]九种调伏嫌恨的方法。即：
vi. Which Nine are belong to distinction? Nine suppressions of quarrelling, thus: —quarrelling is suppressed by the thought:

‘anatthaṃ me acari, taṃ kutettha labbhā’ti āghātaṃ paṭivineti;

⑴ ‘他即使曾经做过对我不利的事，那又有什么妨碍呢？’因此嫌恨得以调伏；

'He has done, is doing, will do me an injury,

‘anatthaṃ me carati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti;

⑵ ‘他即使正在做对我不利的事，那又有什么妨碍呢？’因此嫌恨得以调伏；

‘anatthaṃ me carissati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti;

⑶ ‘他即使将要做对我不利的事，那又有什么妨碍呢？’因此嫌恨得以调伏；

‘piyassa me manāpassa anatthaṃ acari…pe…

⑷ ‘他即使曾经做过对我的可爱、可意之人不利的事，那又有什么妨碍呢？’因此嫌恨得以调伏；
or 'he has done, is doing, will do an injury to one I love',

anatthaṃ carati…pe…

⑸ ‘他即使正在做对我的可爱、可意之人不利的事，那又有什么妨碍呢？’因此嫌恨得以调伏；

anatthaṃ carissati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti;

⑹ ‘他即使将要做对我的可爱、可意之人不利的事，那又有什么妨碍呢？’因此嫌恨得以调伏；

‘appiyassa me amanāpassa atthaṃ acari…pe…

⑺ ‘他即使曾经做过对我的不可爱、不可意之人有利的事，那又有什么妨碍呢？’因此嫌恨得以调伏；
or 'he has bestowed, is bestowing, will bestow a benefit on one I dislike', true, but what gain would there be to either of us if I quarrelled about it?' (IX, iii of the Sangiti Sutta).

atthaṃ carati…pe…

⑻ ‘他即使正在做对我的不可爱、不可意之人有利的事，那又有什么妨碍呢？’因此嫌恨得以调伏；

atthaṃ carissati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti.

⑼ ‘他即使将要做对我的不可爱、不可意之人有利的事，那又有什么妨碍呢？’因此嫌恨得以调伏。

Ime nava dhammā visesabhāgiyā.

这九种法导致进步。

卍　　　　卍　　　　卍

☆ 九种种 Nava nānattā ➾ ① 不同的界、② 不同的触、③ 不同的受、④ 不同的想、⑤ 不同的思、⑥ 不同的欲、⑦ 不同的热恼、⑧ 不同的求、⑨ 不同的得。

七、 九种种 Nava nānattā (SN 14.10, 94) [10]

(Cha) “katame nava dhammā duppaṭivijjhā? Nava nānattā –

什么是九种难以彻底理解的法？[指的是：]九种种类的不同。即：
vii. Which Nine are hard to penetrate? The nine differences : —on account of difference in the [sensory] element,

dhātunānattaṃ paṭicca uppajjati phassanānattaṃ,

➊ 因为界的种类不同，生起触的种类不同；
a different contact takes place,

phassanānattaṃ paṭicca uppajjati vedanānānattaṃ,

➋ 因为触的种类不同，生起受的种类不同；
on account of difference in contact difference in feeling arises,

vedanānānattaṃ paṭicca uppajjati saññānānattaṃ,

➌ 因为受的种类不同，生起想的种类不同；
hence difference in perception,

saññānānattaṃ paṭicca uppajjati saṅkappanānattaṃ,

➍ 因为想的种类不同，生起思惟的种类不同；
hence difference in purposive thought,

saṅkappanānattaṃ paṭicca uppajjati chandanānattaṃ,

➎ 因为思惟的种类不同，生起欲的种类不同；
hence difference in active desire,

chandanānattaṃ paṭicca uppajjati pariḷāhanānattaṃ,

➏ 因为欲的种类不同，生起热恼的种类不同；
hence difference in greed,

pariḷāhanānattaṃ paṭicca uppajjati pariyesanānānattaṃ,

➐ 因为热恼的种类不同，生起求的种类不同；
hence difference in pursuit,

pariyesanānānattaṃ paṭicca uppajjati lābhanānattaṃ.

➑ 因为求的种类不同，➒ 生起获得的种类不同。

hence difference in gain.

Ime nava dhammā duppaṭivijjhā.

这九种法难以彻底理解。

☆ 离贪九想 ➾ ① 不净想、② 死想、③ 食物违逆想、④ 对世间无喜无取想、⑤ 无常想、⑥ 苦想、⑦ 无我想、⑧ 舍断想、⑨ 离贪想。

八、 离贪九想 Nava saññā (AN 10.56) [10]

(Ja) “katame nava dhammā uppādetabbā? Nava saññā – asubhasaññā, maraṇasaññā, āhārepaṭikūlasaññā, sabbalokeanabhiratisaññā [anabhiratasaññā (syā. ka.)], aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā. Ime nava dhammā uppādetabbā.

什么是九种应当培养的法？[指的是：]九种想。即：① 不净想（观察身体不洁净）、② 死想（思惟死亡的过患）、③ 食物违逆想（对食物生厌离想、不净想、不乐想）、④ 对一切世间不可乐想（舍离对世间的执取）、⑤ 无常想（五蕴无常）、⑥ 无常是苦想（厌离诸行）、⑦ 苦是无我想（六处无我）、⑧ 舍断想（断除三种恶寻思）、⑨ 离贪想（贪爱灭尽而趋向解脱）。这九种法应当培养。

viii. Which Nine are to be brought to pass? The nine perceptions, to wit, perception of ugliness, of death, revulsion from nutriment (physical, sensory, mental), disaffection with everything worldly, impermanence, suffering in impermanence, no-soul in that which suffers, elimination, passionlessness.

☆ 九次第住 ➾ ➊ 初禅（离生喜、乐）、➋ 二禅（定生喜、乐）、➌ 三禅（舍念乐住）、➍ 四禅（舍念清净）、➎ 空无边处（灭除对碍之想）、➏ 识无边处（超越空无边处）、➐ 无所有处（超越识无边处）、➑ 非想非非想处（超越无所有处）、➒ 想受灭定（超越非想非非想处）。

九、 九次第住 Nava anupubbavihārā (AN 9.32) [10]

(Jha) “katame nava dhammā abhiññeyyā? Nava anupubbavihārā –

什么是九种应当彻底了知的法？[指的是：]九种次第安住的境界。即：
ix. Which Nine are to be thoroughly learnt?

idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.

➊ 在此，朋友们，比丘远离欲乐、远离诸不善法，有寻有伺，由远离而生喜、乐，成就初禅而安住。

(1) Herein, friends, a brother, aloof from sensuous appetites, aloof from evil ideas, enters into and abides in the First Jhāna, wherein there is initiative and sustained thought, which is born of solitude, and is full of zest and ease.

Vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati.

➋ 在此，朋友们，比丘由于寻、伺的寂静，内心完全清净，心达到统一，无寻、无伺，具足由定而生的喜、乐，成就第二禅而安住。

(2) Secondly, when suppressing initiative and sustained thought, he enters into and abides in the Second Jhāna, which is self-evoked, born of concentration, full of zest and ease, in that, set free from initial and sustined thought, the mind grows calm and sure, dwelling on high.

Pītiyā ca virāgā …pe… tatiyaṃ jhānaṃ upasampajja viharati.

➌ 在此，朋友们，比丘由于离喜，安住于舍，具足正念、正知，身体感受乐。具足圣者们所宣说的‘舍念乐住’，成就第三禅而安住。

(3) Thirdly, when a brother, no longer fired with zest, abides calmly contemplative, while mindful and self-possessed he feels in his body that ease whereof Ariyans declare: He that is calmly contemplative and aware, he dwelleth at ease, so does he enter into and abide in the Third Jhāna.

Sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati.

➍ 在此，朋友们，比丘由于断乐，又由于断苦，先前之喜、忧已经寂灭，具足不苦、不乐、‘舍念清净’，成就第四禅而安住。

(4) Fourthly, by putting aside ease and by putting aside malaise, by the passing away of the joy and the sorrow he used to feel, he enters into and abides in the Fourth Jhāna, rapture of utter purity of mindfulness and equanimity, wherein neither ease is felt nor any ill.

Sabbaso rūpasaññānaṃ samatikkamā…pe… ākāsānañcāyatanaṃ upasampajja viharati.

➎ 在此，朋友们，比丘完全超越色想、灭除对碍之想、不作意种种想，想着：‘虚空无边！’成就空无边处而安住；

(5) By passing wholly beyond all consciousness of material qualities, by the dying out of the awareness of sensory reaction, by the unheeding of any awareness of difference, he enters into and abides in that rapt ecstasy which is a consciousness of infinite space.

Sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati.

➏ 在此，朋友们，比丘完全超越空无边处，想着：‘识是无边！’成就识无边处而安住；

(6) By passing wholly beyond such a sphere of consciousness, he enters into and abides in that rapt ecstasy which is a consciousness of infinitude of consciousness itself.

Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati.

➐ 在此，朋友们，比丘完全超越识无边处，想着：‘没有任何事物存在！’成就无所有处而安住；

(7) By passing wholly beyond such a sphere of consciousness, he enters into and abides in that rapt ecstasy which regards consciousness itself as nothing whatever, a sphere of nothingness.

Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati.

➑ 在此，朋友们，比丘完全超越无所有处，成就非想非非想处而安住；

(8) By passing wholly beyond such a sphere, he enters into and abides in that rapt consciousness which neither is, nor yet is not to be called conscious.

Sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati.

➒ 在此，朋友们，比丘完全超越非想非非想处，成就想受灭而安住。

(9) By passing wholly beyond such a sphere, he enters into and abides in a state of unconsciousness, wherein awareness and feeling cease. (IV.iv; and VIII, xi of the Sangiti Sutta)

Ime nava dhammā abhiññeyyā.

这九种法应当彻底了知。

☆ 九次第灭 ➾ ➊ 初禅（欲想灭）、➋ 二禅（寻、伺灭）、➌ 三禅（喜灭）、➍ 四禅（入出息灭）、➎ 空无边处（色想灭）、➏ 识无边处（空无边处想灭）、➐ 无所有处（识无边处想灭）、➑ 非想非非想处（无所有处想灭）、➒ 想受灭定（想与受都灭尽）。

十、 九次第灭 Nava anupubbanirodhā (AN 9.31) [10]

(Ña) “katame nava dhammā sacchikātabbā? Nava anupubbanirodhā –

什么是九种应当亲证的法？[指的是：]九种次第灭尽。即：
x. Which Nine are to be realized? The nine successional cessations, thus: —Taking each of the foregoing nine in order, by the attainment of

paṭhamaṃ jhānaṃ samāpannassa kāmasaññā niruddhā hoti,

➊ 成就初禅的人，欲想已经灭尽；

(1) First Jhāna, sensuous perceptions cease,

dutiyaṃ jhānaṃ samāpannassa vitakkavicārā niruddhā honti,

➋ 成就第二禅的人，寻、伺已经灭尽；

(2) Second Jhāna, applied and sustained thought ceases,

tatiyaṃ jhānaṃ samāpannassa pīti niruddhā hoti,

➌ 成就第三禅的人，喜已经灭尽；

(3) Third Jhāna, zest ceases,

catutthaṃ jhānaṃ samāpannassa assāsapassāssā niruddhā honti,

➍ 成就第四禅的人，入息出息已经灭尽；

(4) Fourth Jhāna, respiration ceases,

ākāsānañcāyatanaṃ samāpannassa rūpasaññā niruddhā hoti,

➎ 成就空无边处的人，色想已经灭尽；

(5) by the perception of infinite space, perception of material things ceases,

viññāṇañcāyatanaṃ samāpannassa ākāsānañcāyatanasaññā niruddhā hoti,

➏ 成就识无边处的人，空无边处想已经灭尽；

(6) by the perception of infinite consciousness, perception of infinite space ceases,

ākiñcaññāyatanaṃ samāpannassa viññāṇañcāyatanasaññā niruddhā hoti,

➐ 成就无所有处的人，识无边处想已经灭尽；

(7) by the perception of nothingness, perception of infinite consciousness ceases,

nevasaññānāsaññāyatanaṃ samāpannassa ākiñcaññāyatanasaññā niruddhā hoti,

➑ 成就非想非非想处的人，无所有处想已经灭尽；

(8) by the perception that is neither conscious nor yet unconscious, perception of nothingness ceases,

saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca niruddhā honti.

➒ 成就想受灭的人，想与受都已灭尽。

(9) by the cessation of perception and feeling, perception that is neither conscious nor yet unconscious ceases. (VIII, xi of the Sangiti Sutta).

Ime nava dhammā sacchikātabbā.

这九种法应当亲证。

“Iti ime navuti dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā.

这九十种法，是如此真实、如此正确、完全无误，是如来所证悟的最高智慧。

Now these Nine Things are genuine, genuine, true, thus, not otherwise, not different, perfectly comprehended by the Tathāgata.

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✩ 开示十法 Dasa dhammā (Tens) [11]

﹝第十一卷 ➲﹞ 360. “Dasa dhammā bahukārā…pe… dasa dhammā sacchikātabbā.

有十种法多有助益，十种法应当修习，十种法应当彻底了知，十种法应当舍弃，十种法导致衰退，十种法导致进步，十种法难以彻底理解，十种法应当培养，十种法应当彻底了知，十种法应当亲证。

There are Ten things, friends, that helpeth much, Ten things that are to be developed, Ten things that are to be understood, Ten things that are to be eliminated, Ten things that belong to disaster, Ten things that lead to distinction. Ten things that are hard to penetrate, Ten things that are to be brought to pass. Ten things that are to be thoroughly learnt, Ten things that are to be realized.

☆ 十守护法 ➾ ① 具足戒律（防护学处） sīlavā，② 多闻（受持思惟） bahussuto，③ 善友（修行团体） kalyāṇamitto，④ 顺从（容易教诲） suvaco，⑤ （做事）熟练（善巧工作） dakkho，⑥ 喜爱佛法（热爱真理） dhammakāmo，⑦ 知足（生活所需） santuṭṭho，⑧ 精进（系念明相） āraddhavīriyo，⑨ 具足正念（念定收摄） satimā，⑩ 具足智慧（生灭观智） paññavā。

一、 十守护法 Dasa nāthakaraṇādhammā (AN 10.17) [11]

(Ka) “katame dasa dhammā bahukārā? Dasa nāthakaraṇādhammā –

什么是十种多有助益的法？[指的是：]十种起守护作用的法。即：
i. Which Ten help much? Ten doctrines conferring protection.

idhāvuso, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu, yaṃpāvuso, bhikkhu sīlavā hoti…pe… sikkhati sikkhāpadesu. Ayampi dhammo nāthakaraṇo.

⑴ 朋友们！在此，比丘具足戒律，能防护导致解脱的戒条，在行处（感官对象）方面行为清净，见到微小的过失也感到怖畏，能于学处中训练自己。朋友们！像这样的比丘，具足戒律，能防护导致解脱的戒条，在行处（感官对象）方面行为清净，见到微小的过失也感到怖畏，又能于学处中训练自己。这也是起守护作用的法！

(1) Herein friends, a brother is virtuous, lives self-controlled according to the self-control prescribed in the Vinaya, he has entered on a proper range of conduct, he sees danger in the least of the things he should avoid, he adopts and trains himself in the precepts.

“Puna caparaṃ, āvuso, bhikkhu bahussuto …pe… diṭṭhiyā suppaṭividdhā, yaṃpāvuso, bhikkhu bahussuto…pe… ayampi dhammo nāthakaraṇo.

⑵ 朋友们！再者，比丘多闻、受持所听闻的法、思惟所听闻的法；如同佛陀所善说的：初善、中善、后善，文句和意义都具足的教法，完整无缺、圆满清净的梵行；

然后，随时以内观智慧观察诸法：多闻受持教法、牢记于心、以意仔细观察、依据正见善于洞察。

朋友们！像这样的比丘，多闻、受持所听闻的法、思惟所听闻的法；如同佛陀所善说的：初善、中善、后善，文句和意义都具足的教法，完整无缺、圆满清净的梵行；然后，随时以内观智慧观察诸法：多闻受持教法、牢记于心、以意仔细观察、依据正见善于洞察。这也是起守护作用的法！

(2) He learns much, and remembers and stores up what he has learnt. Those doctrines which, excellent at the start, in the middle, at the end, in the letter and in their contents, declare the absolutely perfect and pure religious life, these he learns to a great extent bears them in mind, treasures them by repetition, onders them in mind, penetrates them by intuition.

“Puna caparaṃ, āvuso, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. Yaṃpāvuso, bhikkhu…pe… kalyāṇasampavaṅko. Ayampi dhammo nāthakaraṇo.

⑶ 朋友们！再者，比丘有善的朋友、善的同伴、善的团体。朋友们！像这样的比丘，有善的朋友、善的同伴、善的团体。这也是起守护作用的法！

(3) He is a friend, an associate, an intimate of men of good character.

“Puna caparaṃ, āvuso, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato, khamo padakkhiṇaggāhī anusāsaniṃ. Yaṃpāvuso, bhikkhu…pe… anusāsaniṃ. Ayampi dhammo nāthakaraṇo.

⑷ 朋友们！再者，比丘因为顺从，而具足容易接受教诲的特质，因为能忍耐沙门修行，而善于理解随顺教诫。朋友们！像这样的比丘，因为顺从，而具足容易接受教诲的特质，因为能忍耐沙门修行，而善于理解随顺教诫。这也是起守护作用的法！

(4) He is affable, endowed with gentleness and humility; he is patient and receives admonition with deference.

“Puna caparaṃ, āvuso, bhikkhu yāni tāni sabrahmacārīnaṃ uccāvacāni kiṃkaraṇīyāni tattha dakkho hoti analaso tatrupāyāya vīmaṃsāya samannāgato, alaṃ kātuṃ, alaṃ saṃvidhātuṃ. Yaṃpāvuso, bhikkhu…pe… alaṃ saṃvidhātuṃ. Ayampi dhammo nāthakaraṇo.

⑸ 朋友们！再者，比丘对于同修道友们之间，无论有什么大小事务，都能熟练处理、不懈怠，具足完成事务的一切方法和思考能力，能够胜任、能够安排。

朋友们！像这样的比丘，对于同修道友们之间，无论有什么大小事务，都能熟练处理、不懈怠，具足完成事务的一切方法和思考能力，能够胜任、能够安排。这也是起守护作用的法！

(5) Where there are duties to be done for the seniors among his fellow-disciples, he therin is industrious, not slothful, and exercises forethought in methods for discharging them, is capable of accomplishing, capable of organizing.

“Puna caparaṃ, āvuso, bhikkhu dhammakāmo hoti piyasamudāhāro abhidhamme abhivinaye uḷārapāmojjo. Yaṃpāvuso, bhikkhu…pe… uḷārapāmojjo. Ayampi dhammo nāthakaraṇo.

⑹ 朋友们！再者，比丘热爱真理、喜欢听闻法义，对于殊胜的正法、律藏，有极大的欢喜。朋友们！像这样的比丘，热爱真理、喜欢听闻法义，对于殊胜的正法、律藏，有极大的欢喜。这也是起守护作用的法！

(6) And furthermore, friends, he loves the doctrine, the utterance of it is dear to him, he finds exceeding joy in the advanced teaching of both Doctrine and Discipline.

“Puna caparaṃ, āvuso, bhikkhu santuṭṭho hoti itarītarehi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi. Yaṃpāvuso, bhikkhu …pe… ayampi dhammo nāthakaraṇo.

⑺ 朋友们！再者，比丘无论接受什么样的衣服、饮食、卧具、医药……任何资助，都能满足。朋友们！像这样的比丘，无论接受什么样的衣服、饮食、卧具、医药……任何资助，都能满足。这也是起守护作用的法！

(7) Furthermore, friends, he is content with necessaries of any quality, whether it be raiment, alms, lodging, drugs and provision against sickness.

“Puna caparaṃ, āvuso, bhikkhu āraddhavīriyo viharati…pe… kusalesu dhammesu. Yaṃpāvuso, bhikkhu…pe… ayampi dhammo nāthakaraṇo.

⑻ 朋友们！再者，比丘发起精进、持续不断，断除不善法、成就善法，对于各种善法：勇猛精勤、坚定熟练、永不放弃。

朋友们！像这样的比丘，发起精进、持续不断，断除不善法、成就善法，对于各种善法：勇猛精勤、坚定熟练、永不放弃。这也是起守护作用的法！

(8) Furthermore, friends, he is continually stirring up effort to eliminate bad qualities, evoke good qualities, making dogged and vigorous progress in good things, never throwing off the burden.

“Puna caparaṃ, āvuso, bhikkhu satimā hoti, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. Yaṃpāvuso, bhikkhu…pe… ayampi dhammo nāthakaraṇo.

⑼ 朋友们！再者，比丘保持正念、成就最高的觉照和忆念，对于所说的话、所做的事，即使过了很久，都能忆念、随时忆念。朋友们！像这样的比丘，保持正念、成就最高的觉照和忆念，对于所说的话、所做的事，即使过了很久，都能忆念、随时忆念。这也是起守护作用的法！

(9) Furthermore, friends, he is mindful, and possessed of supreme lucidity and perspicacity in following mentally and recollecting deeds and words long past.

“Puna caparaṃ, āvuso, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato, ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Yaṃpāvuso, bhikkhu…pe… ayampi dhammo nāthakaraṇo.

⑽ 朋友们！再者，比丘具足正慧、成就了观察生灭的智慧、作出了圣者的抉择、导向一切苦的灭尽。朋友们！像这样的比丘，具足正慧、成就了观察生灭的智慧、作出了圣者的抉择、导向一切苦的灭尽。这也是起守护作用的法！

(10) Furthermore,friends, he is intelligent, endowed withinsight into the rise and passing away [of things], insight which is of that Ariyan penetration which leads to the complete destruction of pain. (as detailed in X, i onwards of the Sangiti Sutta).

Ime dasa dhammā bahukārā.

这十种法多有助益。

☆ 十遍处 dasa kasiṇāyatana ➾ ➊ 地遍、➋ 水遍、➌ 火遍、➍ 风遍、➎ 青遍、➏ 黄遍、➐ 赤遍、➑ 白遍、➒ 空遍、➓ 识遍。

二、 十遍处 Dasa kasiṇāyatanāni (AN 10.29) [11]

(Kha) “katame dasa dhammā bhāvetabbā? Dasa kasiṇāyatanāni –

什么是十种应当修习的法？[指的是：]十种遍处。即：
ii. Which Ten must be developed? Ten objects for self-hypnosis.

pathavīkasiṇameko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ.

⑴ 有人完全了知地遍，向上、向下、向四方，没有分别、没有限量；

These, perceived severally as above, below or across, and as homogeneous, and without limits, are a piece of earth [extended matter], water, fire, air, indigo, yellow, red, white, space, consciousness. (as detailed in X, ii onwards of the Sangiti Sutta).

Āpokasiṇameko sañjānāti…pe…

⑵ 有人完全了知水遍，向上、向下、向四方，没有分别、没有限量；

tejokasiṇameko sañjānāti…

⑶ 有人完全了知火遍，向上、向下、向四方，没有分别、没有限量；

vāyokasiṇameko sañjānāti…

⑷ 有人完全了知风遍，向上、向下、向四方，没有分别、没有限量；

nīlakasiṇameko sañjānāti…

⑸ 有人完全了知青遍，向上、向下、向四方，没有分别、没有限量；

pītakasiṇameko sañjānāti…

⑹ 有人完全了知黄遍，向上、向下、向四方，没有分别、没有限量；

lohitakasiṇameko sañjānāti…

⑺ 有人完全了知赤遍，向上、向下、向四方，没有分别、没有限量；

odātakasiṇameko sañjānāti…

⑻ 有人完全了知白遍，向上、向下、向四方，没有分别、没有限量；

ākāsakasiṇameko sañjānāti…

⑼ 有人完全了知空遍，向上、向下、向四方，没有分别、没有限量；

viññāṇakasiṇameko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ.

⑽ 有人完全了知识遍，向上、向下、向四方，没有分别、没有限量。

Ime dasa dhammā bhāvetabbā.

这十种法应当修习。

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三、 十处 Dasāyatanāni (MN 148, 420-427) [11]

(Ga) “katame dasa dhammā pariññeyyā? Dasāyatanāni –

什么是十种应当彻底了知的法？[指的是：]十种（感官）处所。即：
iii. Which Ten must be understood? The ten areas [of sense-contact], to wit,

cakkhāyatanaṃ, rūpāyatanaṃ, sotāyatanaṃ, saddāyatanaṃ, ghānāyatanaṃ, gandhāyatanaṃ, jivhāyatanaṃ, rasāyatanaṃ, kāyāyatanaṃ, phoṭṭhabbāyatanaṃ.

眼处、色处、耳处、声处、鼻处、香处、舌处、味处、身处、触处。

the five organs of special sense and the five kinds of sense-objects.

Ime dasa dhammā pariññeyyā.

这十种法应当彻底了知。

四、 十邪 Dasa micchattā (AN 10.132) [11]

(Gha) “katame dasa dhammā pahātabbā? Dasa micchattā –

什么是十种应当舍弃的法？[指的是：]十种邪恶的性质。即：
iv. Which Ten must be eliminated? The ten wrong factors [of character and conduct], to wit,

① micchādiṭṭhi, ② micchāsaṅkappo, ③ micchāvācā, ④ micchākammanto, ⑤ micchāājīvo, ⑥ micchāvāyāmo, ⑦ micchāsati, ⑧ micchāsamādhi, ⑨ micchāñāṇaṃ, ⑩ micchāvimutti.

① 邪见、② 邪思、③ 邪语、④ 邪业、⑤ 邪命、⑥ 邪精进、⑦ 邪念、⑧ 邪定、⑨ 邪智、⑩ 邪解脱。

wrong views, wrong purposes, wrong speech, action and livelihood, wrong effort, mindfulness and concentrative practice, wrong knowledge, wrong emancipation.

Ime dasa dhammā pahātabbā

这十种法应当舍弃。

五、 十不善业道 Dasa akusalakammapathā (AN 10.172) [11]

(Ṅa) “katame dasa dhammā hānabhāgiyā? Dasa akusalakammapathā –

什么是十种导致衰退的法？[指的是：]十种不善的行业途径。即：
v. Which Ten belong to decline? Ten bad channels of action, to wit,

pāṇātipāto, adinnādānaṃ, kāmesumicchācāro, musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo, abhijjhā, byāpādo, micchādiṭṭhi.

➊ 杀生、➋ 偷盗（不与取）、➌ 邪淫、➍ 说谎、➎ 挑拨离间语、➏ 粗恶语、➐ 无意义的闲聊（杂秽语）、➑ 贪婪、➒ 瞋恚、➓ 邪见。

taking life, theft, inchastity, lying, abuse, slander, idle talk, covetousness, malevolence, wrong views. (X, iii of the Sangiti Sutta).

Ime dasa dhammā hānabhāgiyā.

这十种法导致衰退。

☆ 十（善）恶业道 ➾ ① （远离）杀生、② （远离）偷盗、③ （远离）邪淫、④ （远离）说谎、⑤ （远离）挑拨离间语、⑥ （远离）粗恶语、⑦ （远离）无意义的闲聊、⑧ （远离）贪婪、⑨ （远离）瞋恚、⑩ （远离）邪见。

六、 十善业道 Dasa kusalakammapathā (AN 10.172) [11]

(Ca) “katame dasa dhammā visesabhāgiyā? Dasa kusalakammapathā –

什么是十种导致进步的法？[指的是：]十种善的行业途径。即：
vi. Which Ten belong to distinction? The ten good channels of action, to wit,

pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, anabhijjhā, abyāpādo, sammādiṭṭhi.

① 远离杀生、② 远离偷盗（不与取）、③ 远离邪淫、④ 远离说谎、⑤ 远离挑拨离间语、⑥ 远离粗恶语、⑦ 远离无意义的闲聊（杂秽语）、⑧ 不贪婪、⑨ 不瞋恚、⑩ 正见。

abstention from taking life, abstention from theft, abstention from inchastity, abstention from lying, abstention from abuse, abstention from slander, abstention from idle talk, abstention from covetousness, abstention from malevolence, abstention from wrong views. (the opposites of the ten X, iii of the Sangiti Sutta).

Ime dasa dhammā visesabhāgiyā.

这十种法导致进步。

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☆ 慎思四依 apassenāni (MN 68, 166-172) ➾ saṅkhāyekaṃ 客观辨认以后，而 ➀ 受持善法 paṭisevati（修习精进——四依法、四圣种）；➁ 肯定善法 adhivāseti（防护精进——忍受困境）；➂ 否定恶法 parivajjeti（防护精进——迴避恶处）；➃ 舍弃恶法 vinodeti（断除精进——断三恶寻）。

☆ 四圣谛义 (SN 56.29, 1099) ➾ ⑴ 防护精进（防恶）——“苦圣谛”应彻底了知“守护根门”；⑵ 断除精进（断恶）——“集圣谛”应断除“三恶寻”；⑶ 修习精进（修善）——“道圣谛”应修习“七菩提分”；⑷ 随护精进（成善）——“灭圣谛”应亲证“不净观、善的定相”。

☆ 四防护精进（四正勤、四正断） Cattāri padhānāni (AN 4.14) ➾ ① 防护精进（守护根门） saṃvara-padhāna、② 断除精进（断三恶寻） pahāna-padhāna、③ 修习精进（七菩提分） bhāvanā-padhāna、④ 随护精进（善护禅相） anurakkhaṇā-padhāna。

☆ 四正勤（正精进） Cattāro sammappadhānā (SN 49.1-12, 651-662) ➾ ① 未生恶法令不生（防恶）、② 已生恶法令永断（断恶）、③ 未生善法令生起（修善）、④ 已生善法令圆满（成善）。

☆ 四明觉 sampajañña (Dhp 21.3, 292-293) ➾ ⑴ 有益明觉 sātthaka（防护精进、防恶）——在念头生起时，就能在有益及无益之间，作出有益的选择（守护根门）；⑵ 合宜明觉 sappāya（断除精进、断恶）——能够在适宜与不适宜之间，作出适宜的选择（断三恶寻）；⑶ 行处明觉 gocara（修习精进、修善）——行住坐卧，不舍弃禅修的所缘（禅思主题：有去无回、无去有回、无去无回、有去有回）；⑷ 无痴明觉 asammoha（随护精进、成善）——在行住坐卧等各方面，没有愚痴、我见（忍受困境）。

☆ 十圣居 ➾

➊ 已断五支（正见：已除五盖）；

➋ 具足六支（正业：守护六根门）；

➌ 心念一护（正念：摄念守护心）；

➍ 慎思四依（正精进：四正勤）；

➎ 已舍自谛（正语：已离戏论）；

➏ 求已断尽（正命：已断三求）；

➐ 浊思已净（正思惟：断三思）；

➑ 身行寂静（正定：具足四禅）；

➒ 心善解脱（正解脱：解三毒）；

➓ 慧善解脱（正智：已无后有）。

七、 十圣居 Dasa ariyavāsā (AN 10.20) [11]

(Cha) “katame dasa dhammā duppaṭivijjhā? Dasa ariyavāsā –

什么是十种难以彻底理解的法？[指的是：]十种圣者的居住方式（境界）。即：
vii. Which Ten are hard to perpetrate? Ten Ariyan methods of living.

idhāvuso, bhikkhu pañcaṅgavippahīno hoti,

朋友们！比丘在此世间——

➊ 已断除五种障碍；

Herein, friends, a brother has got rid of five factors,

chaḷaṅgasamannāgato,

➋ 具足六种特质；
is possessed of six factors,

ekārakkho,

➌ （心念）专一守护；
has set the one guard,

caturāpasseno,

➍ （慎思）遵循四依；
carries out the four bases of observance,

paṇunnapaccekasacco,

➎ 已舍弃个人固执的真理（邪见）；
has put away sectarian opinions,

samavayasaṭṭhesano,

➏ 寻求已完全平息；
has utterly given up quests,

anāvilasaṅkappo,

➐ 思维不再混浊不清；
is candid in his thoughts,

passaddhakāyasaṅkhāro,

➑ 身行（呼吸）已经寂静；
has calmed the restlessness of his body,

suvimuttacitto,

➒ 心得到善解脱；
and is well emancipated in heart

suvimuttapañño.

➓ 慧得到善解脱。

and intellect.

“Kathañcāvuso, bhikkhu pañcaṅgavippahīno hoti?

➊ 又，朋友们！比丘如何称为：‘已断除五种障碍’呢？

(1) What five factors has he got rid of?

Idhāvuso, bhikkhuno kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṃ pahīnaṃ hoti, uddhaccakukkuccaṃ pahīnaṃ hoti, vicikicchā pahīnā hoti.

朋友们！比丘在此世间——

⓵ 已断除贪欲；

⓶ 已断除瞋恚；

⓷ 已断除昏沉和睡眠；

⓸ 已断除掉举和追悔；

⓹ 已断除疑惑。

Sensuality, malevolence, sloth and torpor, excitement and worry, doubt.

Evaṃ kho, āvuso, bhikkhu pañcaṅgavippahīno hoti.

朋友们！像这样，比丘称为：‘已断除五种障碍！’

“Kathañcāvuso, bhikkhu chaḷaṅgasamannāgato hoti?

➋ 又，朋友们！比丘如何称为：‘具足六种特质’呢？

(2) What six factors is he possessed of? The six 'chronic states.'

Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno.

朋友们！比丘在此世间——

⑴ 用眼看到色之后，既不欢喜，也不忧愁，安住于舍、保持正念、正知；

Herein, friends, a brother on occasion (1-5) of any of the five kinds of sensation,

Sotena saddaṃ sutvā…pe…

⑵ 用耳听到声之后，既不欢喜，也不忧愁，安住于舍、保持正念、正知；

ghānena gandhaṃ ghāyitvā…

⑶ 用鼻嗅到香之后，既不欢喜，也不忧愁，安住于舍、保持正念、正知；

jivhāya rasaṃ sāyitvā…

⑷ 用舌尝到味之后，既不欢喜，也不忧愁，安住于舍、保持正念、正知；

kāyena phoṭṭhabbaṃ phusitvā…

⑸ 用身接触到触之后，既不欢喜，也不忧愁，安住于舍、保持正念、正知；

manasā dhammaṃ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno.

⑹ 用意了知法之后，既不欢喜，也不忧愁，安住于舍、保持正念、正知。

(6) as well as on that of any impression or idea, is neither delighted nor displeased, but remains equable, mindful and deliberate.

Evaṃ kho, āvuso, bhikkhu chaḷaṅgasamannāgato hoti.

朋友们！像这样，比丘称为：‘具足六种特质！’

“Kathañcāvuso, bhikkhu ekārakkho hoti?

➌ 又，朋友们！比丘如何称为：‘心念专一守护’呢？

(3) How has he set the one guard?

Idhāvuso, bhikkhu satārakkhena cetasā samannāgato hoti.

朋友们！比丘在此世间——

具足正念，善于守护自己的心。

By the mental guard of mindfulness.

Evaṃ kho, āvuso, bhikkhu ekārakkho hoti.

朋友们！像这样，比丘称为：‘心念专一守护！’

“Kathañcāvuso, bhikkhu caturāpasseno hoti?

➍ 又，朋友们！比丘如何称为：‘慎思遵循四依’呢？

(4) What are the four bases of observance?

Idhāvuso, bhikkhu saṅkhāyekaṃ paṭisevati,

朋友们！比丘在此世间——

⓵ 经过谨慎、客观、明智地判断后，而去奉行某一（善）法；

Herein a brother judges that something is to be (i) habitually pursued,

saṅkhāyekaṃ adhivāseti,

⓶ 经过谨慎、客观、明智地判断后，而去忍受某一（善）法（或困境）；

(ii) endured,

saṅkhāyekaṃ parivajjeti,

⓷ 经过谨慎、客观、明智地判断后，而去迴避某一（恶）法；

(iii) avoided,

saṅkhāyekaṃ vinodeti.

⓸ 经过谨慎、客观、明智地判断后，而去断除某一（恶）法。

(iv) suppressed.

Evaṃ kho, āvuso, bhikkhu caturāpasseno hoti.

朋友们！像这样，比丘称为：‘慎思遵循四依！’

“Kathañcāvuso, bhikkhu paṇunnapaccekasacco hoti?

➎ 又，朋友们！比丘如何称为：‘已舍弃个人固执的真理’呢？

(5) How does he become 'one who has put away sectarian opinions?

Idhāvuso, bhikkhuno yāni tāni puthusamaṇabrāhmaṇānaṃ puthupaccekasaccāni, sabbāni tāni nunnāni honti paṇunnāni cattāni vantāni muttāni pahīnāni paṭinissaṭṭhāni.

朋友们！比丘在此世间——

对于那些源自各种（持邪见）沙门、婆罗门的‘各自认为的真理’；

当所有这些都已被排除、遣散、舍弃、唾弃、解脱、断尽、弃绝之时。

All those many opinions of the mass of recluses and brahmins which are held by individuals as dogmas: — all these he has dismissed, put away, given up, ejected, let go, eliminated, abandoned.

Evaṃ kho, āvuso, bhikkhu paṇunnapaccekasacco hoti.

朋友们！像这样，比丘称为：‘已舍弃个人固执的真理！’

“Kathañcāvuso, bhikkhu samavayasaṭṭhesano hoti?

➏ 又，朋友们！比丘如何称为：‘寻求已完全平息’呢？

(6) How is he one whose questing is utterly given up?

Idhāvuso, bhikkhuno kāmesanā pahīnā hoti, bhavesanā pahīnā hoti, brahmacariyesanā paṭippassaddhā.

朋友们！比丘在此世间——

① 对欲乐的寻求已断除；

② 对存在的寻求（求生）已断除；

③ 对梵行的寻求已调伏而趋向轻安。

He has eliminated the questing after worldly desires, the questing for rebirth, the questing for religious life.

Evaṃ kho, āvuso, bhikkhu samavayasaṭṭhesano hoti.

朋友们！像这样，比丘称为：‘寻求已完全平息！’

“Kathañcāvuso, bhikkhu anāvilasaṅkappā hoti?

➐ 又，朋友们！比丘如何称为：‘思维不再混浊不清’呢？

(7) How is he candid in his thoughts?

Idhāvuso, bhikkhuno kāmasaṅkappo pahīno hoti, byāpādasaṅkappo pahīno hoti, vihiṃsāsaṅkappo pahīno hoti.

朋友们！比丘在此世间——

① 对欲乐的思惟已断除；

② 对瞋恚的思惟已断除；

③ 对伤害的思惟已断除。

He has eliminated occupying his mind with sensual or malicous or cruel ideas.

Evaṃ kho, āvuso, bhikkhu anāvilasaṅkappo hoti.

朋友们！像这样，比丘称为：‘思维不再混浊不清！’

“Kathañcāvuso, bhikkhu passaddhakāyasaṅkhāro hoti?

➑ 又，朋友们！比丘如何称为：‘身行已经寂静’呢？

(8) How does he tranquillize the activity of the body?

Idhāvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.

朋友们！比丘在此世间——

由于断除了乐受，也断除了苦受，之前的喜受和忧受已经寂灭，进入不苦不乐的‘舍念清净’状态，成就第四禅而安住。

Because of eliminating the being affected pleasurably or painfully, because of the dying out of previous impressions as joyful or sorrowful, he attains to and abides in a state of neutral feeling, of very pure indifference and mental lucidity, namely, the state called Fourth Jhāna.

Evaṃ kho, āvuso, bhikkhu passaddhakāyasaṅkhāro hoti.

朋友们！像这样，比丘称为：‘身行已经寂静！’

“Kathañcāvuso, bhikkhu suvimuttacitto hoti?

➒ 又，朋友们！比丘如何称为：‘心得到善解脱’呢？

(9) How does he become well emancipated in heart?

Idhāvuso, bhikkhuno rāgā cittaṃ vimuttaṃ hoti, dosā cittaṃ vimuttaṃ hoti, mohā cittaṃ vimuttaṃ hoti.

朋友们！比丘在此世间——

① 心已从贪欲中解脱；

② 心已从瞋恚中解脱；

③ 心已从愚痴中解脱。

He becomes emancipated in heart from passion, hate, and illusion.

Evaṃ kho, āvuso, bhikkhu suvimuttacitto hoti.

朋友们！像这样，比丘称为：‘心得到善解脱！’

“Kathañcāvuso, bhikkhu suvimuttapañño hoti?

➓ 又，朋友们！比丘如何称为：‘慧得到善解脱’呢？

(10) How does he become well emancipated in intellect?

Idhāvuso, bhikkhu ‘rāgo me pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo’ti pajānāti.

朋友们！比丘在此世间——

他以智慧了知：‘我的贪欲已断除，如同被砍断根部的多罗树，已被连根拔起；未来不再生起，（成就了）不再轮回之法（智）。’

He understands his emancipated condition, namely, in the thought: Passion for me is eliminated, cut off at the root, become as a palmtree stump, become non-existent, unable to grow again in future.

‘Doso me pahīno…pe… āyatiṃ anuppādadhammo’ti pajānāti.

他以智慧了知：‘我的瞋恚已断除，如同被砍断根部的多罗树，已被连根拔起；未来不再生起，（成就了）不再轮回之法（智）。’

Hate for me is eliminated, cut off at the root, become as a palmtree stump, become non-existent, unable to grow again in future.

‘Moho me pahīno …pe… āyatiṃ anuppādadhammo’ti pajānāti.

他以智慧了知：‘我的愚痴已断除，如同被砍断根部的多罗树，已被连根拔起；未来不再生起，（成就了）不再轮回之法（智）。’

Illusion for me is eliminated, cut off at the root, become as a palmtree stump, become non-existent, unable to grow again in future. (X, v of the Sangiti Sutta).

Evaṃ kho, āvuso, bhikkhu suvimuttapañño hoti.

朋友们！像这样，比丘称为：‘慧得到善解脱！’

Ime dasa dhammā duppaṭivijjhā.

这十种法难以彻底理解。

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☆ 漏尽五法 Āsavakkhayasuttaṃ (AN 5.70) ➾ ① 随身体观察不净、② 对食物有违逆想、③ 对世间不可乐想、④ 对行为随观无常、⑤ 于内心善观死想。

☆ 灭尽十想 ➾ ① 不净想、② 死想、③ 食物违逆想、④ 对世间无喜无取想、⑤ 无常想、⑥ 苦想、⑦ 无我想、⑧ 舍断想、⑨ 离贪想、⑩ 灭尽想。

八、 灭尽十想 Dasa saññā (AN 10.56) [11]

(Ja) “katame dasa dhammā uppādetabbā? Dasa saññā – asubhasaññā, maraṇasaññā, āhārepaṭikūlasaññā, sabbalokeanabhiratisaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā. Ime dasa dhammā uppādetabbā.

什么是十种应当培养的法？[指的是：]十种想。即：① 不净想（观察身体不洁净）、② 死想（思惟死亡的过患）、③ 食物违逆想（对食物生厌离想、不净想、不乐想）、④ 对一切世间不可乐想（舍离对世间的执取）、⑤ 无常想（五蕴无常）、⑥ 无常是苦想（厌离诸行）、⑦ 苦是无我想（六处无我）、⑧ 舍断想（断除三种恶寻思）、⑨ 离贪想（贪爱灭尽而趋向解脱）、⑩ 灭尽想（涅槃寂静）。这十种法应当培养。

viii. Which Ten must be brought to pass? The ten perceptions, to wit, perception of ugliness, of death, revulsion from nutriment (physical, sensory, mental), disaffection with everything worldly, impermanence, suffering in impermanence, no-soul in that which suffers, elimination, passionlessness, and of cessation.

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☆ 十尽事 ➾ ① 正见灭除邪见、② 正思灭除邪思、③ 正语灭除邪语、④ 正业灭除邪业、⑤ 正命灭除邪命、⑥ 正勤灭除邪勤、⑦ 正念灭除邪念、⑧ 正定灭除邪定、⑨ 正智灭除邪智、⑩ 正解脱灭除邪解脱。

九、 十尽事 Dasa nijjaravatthūni (AN 10.106) [11]

(Jha) “katame dasa dhammā abhiññeyyā? Dasa nijjaravatthūni –

什么是十种应当彻底了知的法？[指的是：]十种导致（烦恼）灭尽的事情。即：
ix. Which Ten are to be thoroughly learnt? The ten causes of wearing away: —

sammādiṭṭhissa micchādiṭṭhi nijjiṇṇā hoti. Ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti, te cassa nijjiṇṇā honti.

➊ 通过正见而灭尽邪见，并且所有因为邪见而产生的无数罪恶、不善法，也因此而灭尽；
by right views wrong views are worn away; whatever manifold bad and wicked qualities, proceeding from those wrong views, take shape, they are worn away in you. And many good qualities, caused by right views, become developed and brought to perfection.

Sammāsaṅkappassa micchāsaṅkappo…pe…

➋ 通过正思而灭尽邪思，并且所有因为邪思而产生的无数罪恶、不善法，也因此而灭尽；

The same wearing away is wrought by the other nine factors of the tenfold Path on the opposed nine wrong factors of character and conduct.

sammāvācassa micchāvācā…

➌ 通过正语而灭尽邪语，并且所有因为邪语而产生的无数罪恶、不善法，也因此而灭尽；

sammākammantassa micchākammanto…

➍ 通过正业而灭尽邪业，并且所有因为邪业而产生的无数罪恶、不善法，也因此而灭尽；

sammāājīvassa micchāājīvo…

➎ 通过正命而灭尽邪命，并且所有因为邪命而产生的无数罪恶、不善法，也因此而灭尽；

sammāvāyāmassa micchāvāyāmo…

➏ 通过正勤而灭尽邪勤，并且所有因为邪勤而产生的无数罪恶、不善法，也因此而灭尽；

sammāsatissa micchāsati…

➐ 通过正念而灭尽邪念，并且所有因为邪念而产生的无数罪恶、不善法，也因此而灭尽；

sammāsamādhissa micchāsamādhi…

➑ 通过正定而灭尽邪定，并且所有因为邪定而产生的无数罪恶、不善法，也因此而灭尽；

sammāñāṇassa micchāñāṇaṃ nijjiṇṇaṃ hoti.

➒ 通过正智而灭尽邪智，并且所有因为邪智而产生的无数罪恶、不善法，也因此而灭尽；

Sammāvimuttissa micchāvimutti nijjiṇṇā hoti. Ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti, te cassa nijjiṇṇā honti.

➓ 通过正解脱而灭尽邪解脱，并且所有因为邪解脱而产生的无数罪恶、不善法，也因此而灭尽。

Ime dasa dhammā abhiññeyyā.

这十种法应当彻底了知。

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☆ 十无学法 ➾ ➊ 正见、➋ 正思惟、➌ 正语、➍ 正业、➎ 正命、➏ 正精进、➐ 正念、➑ 正定、➒ 正智、➓ 正解脱。

十、 十无学法 Dasa asekkhā dhammā (SN 14.29, 113) [11]

(Ña) “katame dasa dhammā sacchikātabbā? Dasa asekkhā dhammā –

什么是十种应当亲证的法？[指的是：]十种无学（阿罗汉）的法。即：
x. Which Ten are to be realized? Ten qualities belonging to the adept, to wit,

asekkhā sammādiṭṭhi,

➊ 无学的正见、
the right (or perfect) views,

asekkho sammāsaṅkappo,

➋ 无学的正思惟、
intentions,

asekkhā sammāvācā,

➌ 无学的正语、
speech,

asekkho sammākammanto,

➍ 无学的正业、
action,

asekkho sammāājīvo,

➎ 无学的正命、
livelihood,

asekkho sammāvāyāmo,

➏ 无学的正精进、
effort,

asekkhā sammāsati,

➐ 无学的正念、
mindfulness,

asekkho sammāsamādhi,

➑ 无学的正定、
concentration,

asekkhaṃ sammāñāṇaṃ,

➒ 无学的正智、
insight

asekkhā sammāvimutti.

➓ 无学的正解脱。

and emancipation as held by adepts. (X, vi of the Sangiti Sutta).

Ime dasa dhammā sacchikātabbā.

这十种法应当亲证。

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✩ 结 语 Epilog [11]

“Iti ime satadhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā”ti.

这总共一百种法，是如此真实、如此正确、完全无误，是如来所证悟的最高智慧。”

Now these Ten Things are genuine, true, thus, not otherwise, not different, perfectly comprehended by the Tathāgata.

Idamavocāyasmā sāriputto.

这是尊者舍利弗所说。

Thus spake the venerable Sariputta.

Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinandunti.

那些比丘们，心满意足、欢喜信受尊者舍利弗所宣说的法义。

And pleased in mind those brethren delighted in his words.

(Dutiyabhāṇavāro niṭṭhito.)

第二诵结束

Dasuttarasuttaṃ niṭṭhitaṃ ekādasamaṃ.

十上经 ～波梨品‧第十一经终

The Tenfold Series: the Eleventh.

～《长部经典‧波梨品‧Dasuttarasutta 十上经》(DN 34, 350-360)

Pāthikavaggo [pāṭikavaggo (sī. syā. pī.)] niṭṭhito.

（第三品）波梨品终

Here End of Chapter 3: the Third.

～《长部经典‧Pāthikavaggapāḷi 波梨品》(DN 24-34, 1-360)

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Tassuddānaṃ –

十一经偈颂

ENVOI

Pāthiko ca [pāṭikañca (syā. kaṃ.)] udumbaraṃ [pāṭikodumbarīceva (sī. pī.)], cakkavatti aggaññakaṃ;

波梨子外道经、优昙钵罗师子吼经、

转轮圣王师子吼经、起世因本经、

Sampasādanapāsādaṃ [sampasādañca pāsādaṃ (sī. syā. kaṃ. pī.)], mahāpurisalakkhaṇaṃ.

自欢喜经、清净经、三十二相经、

Siṅgālāṭānāṭiyakaṃ, saṅgīti ca dasuttaraṃ;

教授尸迦罗越经、阿吒曩胝经、

等诵经、十上经。

Ekādasahi suttehi, pāthikavaggoti vuccati.

全部十一经，称为波梨品。

Pāthikavaggapāḷi niṭṭhitā.

波梨品（十一经偈颂）结束

Tīhi vaggehi paṭimaṇḍito sakalo

三品（戒蕴品、大品、波梨品）全部诵完

Dīghanikāyo samatto.

长部经典结束

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《1》Mūlapaṇṇāsapāḷi 根本分五十经篇 (MN 1-50, 1-513)/1. Mūlapariyāyavagga 根本法门品 (MN 1-10, 1-138)”

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【经名】 1.1 Mūlapariyāyasutta 根本法门经 (MN 1, 1-13)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

Namo tassa bhagavato arahato sammāsambuddhassa

Majjhimanikāyo《中部经典》

Mūlapaṇṇāsapāḷi《根本分五十经篇》

1. Mūlapariyāyavaggo

1. Mūlapariyāyasuttaṃ

1. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā ukkaṭṭhāyaṃ viharati subhagavane sālarājamūle. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – “sabbadhammamūlapariyāyaṃ vo, bhikkhave, desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

2. “Idha, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto – pathaviṃ [paṭhaviṃ (sī. syā. kaṃ. pī.)] pathavito sañjānāti; pathaviṃ pathavito saññatvā pathaviṃ maññati, pathaviyā maññati, pathavito maññati, pathaviṃ meti maññati, pathaviṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

“Āpaṃ āpato sañjānāti; āpaṃ āpato saññatvā āpaṃ maññati, āpasmiṃ maññati, āpato maññati, āpaṃ meti maññati, āpaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

“Tejaṃ tejato sañjānāti; tejaṃ tejato saññatvā tejaṃ maññati, tejasmiṃ maññati, tejato maññati, tejaṃ meti maññati, tejaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

“Vāyaṃ vāyato sañjānāti; vāyaṃ vāyato saññatvā vāyaṃ maññati, vāyasmiṃ maññati, vāyato maññati, vāyaṃ meti maññati, vāyaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

3. “Bhūte bhūtato sañjānāti; bhūte bhūtato saññatvā bhūte maññati, bhūtesu maññati, bhūtato maññati, bhūte meti maññati, bhūte abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

“Deve devato sañjānāti; deve devato saññatvā deve maññati, devesu maññati, devato maññati, deve meti maññati, deve abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

“Pajāpatiṃ pajāpatito sañjānāti; pajāpatiṃ pajāpatito saññatvā pajāpatiṃ maññati, pajāpatismiṃ maññati, pajāpatito maññati, pajāpatiṃ meti maññati, pajāpatiṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

“Brahmaṃ brahmato sañjānāti; brahmaṃ brahmato saññatvā brahmaṃ maññati, brahmasmiṃ maññati, brahmato maññati, brahmaṃ meti maññati, brahmaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

“Ābhassare ābhassarato sañjānāti; ābhassare ābhassarato saññatvā ābhassare maññati, ābhassaresu maññati, ābhassarato maññati, ābhassare meti maññati, ābhassare abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

“Subhakiṇhe subhakiṇhato sañjānāti; subhakiṇhe subhakiṇhato saññatvā subhakiṇhe maññati, subhakiṇhesu maññati, subhakiṇhato maññati, subhakiṇhe meti maññati, subhakiṇhe abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

“Vehapphale vehapphalato sañjānāti; vehapphale vehapphalato saññatvā vehapphale maññati, vehapphalesu maññati, vehapphalato maññati, vehapphale meti maññati, vehapphale abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

“Abhibhuṃ abhibhūto sañjānāti; abhibhuṃ abhibhūto saññatvā abhibhuṃ maññati, abhibhusmiṃ maññati, abhibhūto maññati, abhibhuṃ meti maññati, abhibhuṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

4. “Ākāsānañcāyatanaṃ ākāsānañcāyatanato sañjānāti; ākāsānañcāyatanaṃ ākāsānañcāyatanato saññatvā ākāsānañcāyatanaṃ maññati, ākāsānañcāyatanasmiṃ maññati, ākāsānañcāyatanato maññati, ākāsānañcāyatanaṃ meti maññati, ākāsānañcāyatanaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

“Viññāṇañcāyatanaṃ viññāṇañcāyatanato sañjānāti; viññāṇañcāyatanaṃ viññāṇañcāyatanato saññatvā viññāṇañcāyatanaṃ maññati, viññāṇañcāyatanasmiṃ maññati, viññāṇañcāyatanato maññati, viññāṇañcāyatanaṃ meti maññati, viññāṇañcāyatanaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

“Ākiñcaññāyatanaṃ ākiñcaññāyatanato sañjānāti; ākiñcaññāyatanaṃ ākiñcaññāyatanato saññatvā ākiñcaññāyatanaṃ maññati, ākiñcaññāyatanasmiṃ maññati, ākiñcaññāyatanato maññati, ākiñcaññāyatanaṃ meti maññati, ākiñcaññāyatanaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

“Nevasaññānāsaññāyatanaṃ nevasaññānāsaññāyatanato sañjānāti; nevasaññānāsaññāyatanaṃ nevasaññānāsaññāyatanato saññatvā nevasaññānāsaññāyatanaṃ maññati, nevasaññānāsaññāyatanasmiṃ maññati, nevasaññānāsaññāyatanato maññati, nevasaññānāsaññāyatanaṃ meti maññati, nevasaññānāsaññāyatanaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

5. “Diṭṭhaṃ diṭṭhato sañjānāti; diṭṭhaṃ diṭṭhato saññatvā diṭṭhaṃ maññati, diṭṭhasmiṃ maññati, diṭṭhato maññati, diṭṭhaṃ meti maññati, diṭṭhaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

“Sutaṃ sutato sañjānāti; sutaṃ sutato saññatvā sutaṃ maññati, sutasmiṃ maññati, sutato maññati, sutaṃ meti maññati, sutaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

“Mutaṃ mutato sañjānāti; mutaṃ mutato saññatvā mutaṃ maññati, mutasmiṃ maññati, mutato maññati, mutaṃ meti maññati, mutaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

“Viññātaṃ viññātato sañjānāti; viññātaṃ viññātato saññatvā viññātaṃ maññati, viññātasmiṃ maññati, viññātato maññati, viññātaṃ meti maññati, viññātaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

6. “Ekattaṃ ekattato sañjānāti; ekattaṃ ekattato saññatvā ekattaṃ maññati, ekattasmiṃ maññati, ekattato maññati, ekattaṃ meti maññati, ekattaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

“Nānattaṃ nānattato sañjānāti; nānattaṃ nānattato saññatvā nānattaṃ maññati, nānattasmiṃ maññati, nānattato maññati, nānattaṃ meti maññati, nānattaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

“Sabbaṃ sabbato sañjānāti; sabbaṃ sabbato saññatvā sabbaṃ maññati, sabbasmiṃ maññati, sabbato maññati, sabbaṃ meti maññati, sabbaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

“Nibbānaṃ nibbānato sañjānāti; nibbānaṃ nibbānato saññatvā nibbānaṃ maññati, nibbānasmiṃ maññati, nibbānato maññati, nibbānaṃ meti maññati, nibbānaṃ abhinandati. Taṃ kissa hetu? ‘Apariññātaṃ tassā’ti vadāmi.

Puthujjanavasena paṭhamanayabhūmiparicchedo niṭṭhito.

7. “Yopi so, bhikkhave, bhikkhu sekkho [sekho (sī. syā. kaṃ. pī.)] appattamānaso anuttaraṃ yogakkhemaṃ patthayamāno viharati, sopi pathaviṃ pathavito abhijānāti; pathaviṃ pathavito abhiññāya [abhiññatvā (ka.)] pathaviṃ mā maññi [vā maññati], pathaviyā mā maññi, pathavito mā maññi, pathaviṃ meti mā maññi, pathaviṃ mābhinandi [vā abhinandati (sī.) ṭīkā oloketabbā]. Taṃ kissa hetu? ‘Pariññeyyaṃ tassā’ti vadāmi.

“Āpaṃ…pe… tejaṃ… vāyaṃ… bhūte… deve… pajāpatiṃ… brahmaṃ… ābhassare… subhakiṇhe… vehapphale… abhibhuṃ… ākāsānañcāyatanaṃ… viññāṇañcāyatanaṃ… ākiñcaññāyatanaṃ… nevasaññānāsaññāyatanaṃ… diṭṭhaṃ… sutaṃ… mutaṃ… viññātaṃ… ekattaṃ… nānattaṃ… sabbaṃ… nibbānaṃ nibbānato abhijānāti; nibbānaṃ nibbānato abhiññāya nibbānaṃ mā maññi, nibbānasmiṃ mā maññi, nibbānato mā maññi, nibbānaṃ meti mā maññi, nibbānaṃ mābhinandi. Taṃ kissa hetu? ‘Pariññeyyaṃ tassā’ti vadāmi.

Sekkhavasena [satthāravasena (sī.), satthuvasena (syā. ka.)] dutiyanayabhūmiparicchedo niṭṭhito.

8. “Yopi so, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto, sopi pathaviṃ pathavito abhijānāti; pathaviṃ pathavito abhiññāya pathaviṃ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṃ meti na maññati, pathaviṃ nābhinandati. Taṃ kissa hetu? ‘Pariññātaṃ tassā’ti vadāmi.

“Āpaṃ…pe… tejaṃ… vāyaṃ… bhūte… deve… pajāpatiṃ… brahmaṃ… ābhassare… subhakiṇhe… vehapphale… abhibhuṃ… ākāsānañcāyatanaṃ… viññāṇañcāyatanaṃ… ākiñcaññāyatanaṃ… nevasaññānāsaññāyatanaṃ… diṭṭhaṃ… sutaṃ… mutaṃ… viññātaṃ… ekattaṃ… nānattaṃ… sabbaṃ… nibbānaṃ nibbānato abhijānāti; nibbānaṃ nibbānato abhiññāya nibbānaṃ na maññati, nibbānasmiṃ na maññati, nibbānato na maññati, nibbānaṃ meti na maññati, nibbānaṃ nābhinandati. Taṃ kissa hetu? ‘Pariññātaṃ tassā’ti vadāmi.

Khīṇāsavavasena tatiyanayabhūmiparicchedo niṭṭhito.

9. “Yopi so, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto, sopi pathaviṃ pathavito abhijānāti; pathaviṃ pathavito abhiññāya pathaviṃ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṃ meti na maññati, pathaviṃ nābhinandati. Taṃ kissa hetu? Khayā rāgassa, vītarāgattā.

“Āpaṃ…pe… tejaṃ… vāyaṃ… bhūte… deve… pajāpatiṃ… brahmaṃ… ābhassare… subhakiṇhe… vehapphale… abhibhuṃ… ākāsānañcāyatanaṃ… viññāṇañcāyatanaṃ… ākiñcaññāyatanaṃ … nevasaññānāsaññāyatanaṃ … diṭṭhaṃ… sutaṃ… mutaṃ… viññātaṃ… ekattaṃ… nānattaṃ… sabbaṃ… nibbānaṃ nibbānato abhijānāti; nibbānaṃ nibbānato abhiññāya nibbānaṃ na maññati, nibbānasmiṃ na maññati, nibbānato na maññati, nibbānaṃ meti na maññati, nibbānaṃ nābhinandati. Taṃ kissa hetu? Khayā rāgassa, vītarāgattā.

Khīṇāsavavasena catutthanayabhūmiparicchedo niṭṭhito.

10. “Yopi so, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto, sopi pathaviṃ pathavito abhijānāti; pathaviṃ pathavito abhiññāya pathaviṃ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṃ meti na maññati, pathaviṃ nābhinandati. Taṃ kissa hetu? Khayā dosassa, vītadosattā.

“Āpaṃ…pe… tejaṃ… vāyaṃ… bhūte… deve… pajāpatiṃ… brahmaṃ… ābhassare… subhakiṇhe… vehapphale… abhibhuṃ… ākāsānañcāyatanaṃ… viññāṇañcāyatanaṃ… ākiñcaññāyatanaṃ… nevasaññānāsaññāyatanaṃ… diṭṭhaṃ… sutaṃ… mutaṃ… viññātaṃ… ekattaṃ… nānattaṃ… sabbaṃ… nibbānaṃ nibbānato abhijānāti; nibbānaṃ nibbānato abhiññāya nibbānaṃ na maññati, nibbānasmiṃ na maññati, nibbānato na maññati, nibbānaṃ meti na maññati, nibbānaṃ nābhinandati. Taṃ kissa hetu? Khayā dosassa, vītadosattā.

Khīṇāsavavasena pañcamanayabhūmiparicchedo niṭṭhito.

11. “Yopi so, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto, sopi pathaviṃ pathavito abhijānāti; pathaviṃ pathavito abhiññāya pathaviṃ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṃ meti na maññati, pathaviṃ nābhinandati. Taṃ kissa hetu? Khayā mohassa, vītamohattā.

“Āpaṃ…pe… tejaṃ… vāyaṃ… bhūte… deve… pajāpatiṃ… brahmaṃ… ābhassare… subhakiṇhe… vehapphale… abhibhuṃ… ākāsānañcāyatanaṃ… viññāṇañcāyatanaṃ… ākiñcaññāyatanaṃ … nevasaññānāsaññāyatanaṃ… diṭṭhaṃ… sutaṃ… mutaṃ… viññātaṃ… ekattaṃ… nānattaṃ… sabbaṃ… nibbānaṃ nibbānato abhijānāti; nibbānaṃ nibbānato abhiññāya nibbānaṃ na maññati, nibbānasmiṃ na maññati, nibbānato na maññati, nibbānaṃ meti na maññati, nibbānaṃ nābhinandati. Taṃ kissa hetu? Khayā mohassa, vītamohattā.

Khīṇāsavavasena chaṭṭhanayabhūmiparicchedo niṭṭhito.

12. “Tathāgatopi, bhikkhave, arahaṃ sammāsambuddho pathaviṃ pathavito abhijānāti; pathaviṃ pathavito abhiññāya pathaviṃ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṃ meti na maññati, pathaviṃ nābhinandati. Taṃ kissa hetu? ‘Pariññātantaṃ tathāgatassā’ti vadāmi.

“Āpaṃ…pe… tejaṃ… vāyaṃ… bhūte… deve… pajāpatiṃ… brahmaṃ… ābhassare… subhakiṇhe… vehapphale… abhibhuṃ… ākāsānañcāyatanaṃ… viññāṇañcāyatanaṃ … ākiñcaññāyatanaṃ… nevasaññānāsaññāyatanaṃ… diṭṭhaṃ… sutaṃ… mutaṃ… viññātaṃ… ekattaṃ… nānattaṃ… sabbaṃ… nibbānaṃ nibbānato abhijānāti; nibbānaṃ nibbānato abhiññāya nibbānaṃ na maññati, nibbānasmiṃ na maññati, nibbānato na maññati, nibbānaṃ meti na maññati, nibbānaṃ nābhinandati. Taṃ kissa hetu? ‘Pariññātantaṃ tathāgatassā’ti vadāmi.

Tathāgatavasena sattamanayabhūmiparicchedo niṭṭhito.

13. “Tathāgatopi, bhikkhave, arahaṃ sammāsambuddho pathaviṃ pathavito abhijānāti; pathaviṃ pathavito abhiññāya pathaviṃ na maññati, pathaviyā na maññati, pathavito na maññati, pathaviṃ meti na maññati, pathaviṃ nābhinandati. Taṃ kissa hetu? ‘Nandī [nandi (sī. syā.)] dukkhassa mūlan’ti – iti viditvā ‘bhavā jāti bhūtassa jarāmaraṇan’ti. Tasmātiha, bhikkhave, ‘tathāgato sabbaso taṇhānaṃ khayā virāgā nirodhā cāgā paṭinissaggā anuttaraṃ sammāsambodhiṃ abhisambuddho’ti vadāmi.

“Āpaṃ …pe… tejaṃ… vāyaṃ… bhūte… deve… pajāpatiṃ… brahmaṃ… ābhassare… subhakiṇhe… vehapphale… abhibhuṃ… ākāsānañcāyatanaṃ… viññāṇañcāyatanaṃ… ākiñcaññāyatanaṃ… nevasaññānāsaññāyatanaṃ… diṭṭhaṃ… sutaṃ… mutaṃ… viññātaṃ… ekattaṃ… nānattaṃ… sabbaṃ… nibbānaṃ nibbānato abhijānāti; nibbānaṃ nibbānato abhiññāya nibbānaṃ na maññati, nibbānasmiṃ na maññati, nibbānato na maññati, nibbānaṃ meti na maññati, nibbānaṃ nābhinandati. Taṃ kissa hetu? ‘Nandī dukkhassa mūlan’ti – iti viditvā ‘bhavā jāti bhūtassa jarāmaraṇan’ti. Tasmātiha, bhikkhave, ‘tathāgato sabbaso taṇhānaṃ khayā virāgā nirodhā cāgā paṭinissaggā anuttaraṃ sammāsambodhiṃ abhisambuddho’ti vadāmī”ti.

Tathāgatavasena aṭṭhamanayabhūmiparicchedo niṭṭhito.

Idamavoca bhagavā. Na te bhikkhū [na attamanā tebhikkhū (syā.), te bhikkhū (pī. ka.)] bhagavato bhāsitaṃ abhinandunti.

Mūlapariyāyasuttaṃ niṭṭhitaṃ paṭhamaṃ.

☸---------------------------------------------------------------------

中部 经典

礼敬彼世尊 应供 正等觉者

第一篇 根本五十经篇 Mūlapaṇṇāsapāḷi

初品 根本法门品 Mūlapariyāyavaggo

第一 根本法门经 Mūlapariyāyasuttaṃ

我是这样听说的。

那时，世尊住在郁伽罗村幸福林的一棵沙罗树王下。那时，世尊召唤比丘们说：“比丘们！”

那些比丘回答世尊：“世尊！”世尊这样说道：“比丘们！我将为你们解说一切法的根本法门。仔细听！好好思量！我这就说。”“好的，世尊！”那些比丘回应世尊。世尊说：

“比丘们！在此，未听闻（正法）的凡夫，不见圣者，不了解圣法，未在圣法中受过训练；不见善知识，不了解善知识之法，未在善知识之法中受过训练——他由‘地’而认知‘地’；由‘地’认知‘地’之后，他思量‘地’，他思量‘在地’（之中），他思量‘从地’（而有），他思量‘地是我的’，他乐于‘地’。这是什么原因呢？我说：‘因为那（地）未被他彻底了知。’

他由‘水’而认知‘水’；由‘水’认知‘水’之后，他思量‘水’，他思量‘在水’（之中），他思量‘从水’（而有），他思量‘水是我的’，他乐于‘水’。这是什么原因呢？我说：‘因为那（水）未被他彻底了知。’

他由‘火’而认知‘火’；由‘火’认知‘火’之后，他思量‘火’，他思量‘在火’（之中），他思量‘从火’（而有），他思量‘火是我的’，他乐于‘火’。这是什么原因呢？我说：‘因为那（火）未被他彻底了知。’

他由‘风’而认知‘风’；由‘风’认知‘风’之后，他思量‘风’，他思量‘在风’（之中），他思量‘从风’（而有），他思量‘风是我的’，他乐于‘风’。这是什么原因呢？我说：‘因为那（风）未被他彻底了知。’

他由‘众生’而认知‘众生’；由‘众生’认知‘众生’之后，他思量‘众生’，他思量‘在众生’（之中），他思量‘从众生’（而有），他思量‘众生是我的’，他乐于‘众生’。这是什么原因呢？我说：‘因为那（众生）未被他彻底了知。’

他由‘天神’而认知‘天神’；由‘天神’认知‘天神’之后，他思量‘天神’，他思量‘在天神’（之中），他思量‘从天神’（而有），他思量‘天神是我的’，他乐于‘天神’。这是什么原因呢？我说：‘因为那（天神）未被他彻底了知。’

他由‘生主’而认知‘生主’；由‘生主’认知‘生主’之后，他思量‘生主’，他思量‘在生主’（之中），他思量‘从生主’（而有），他思量‘生主是我的’，他乐于‘生主’。这是什么原因呢？我说：‘因为那（生主）未被他彻底了知。’

他由‘梵天’而认知‘梵天’；由‘梵天’认知‘梵天’之后，他思量‘梵天’，他思量‘在梵天’（之中），他思量‘从梵天’（而有），他思量‘梵天是我的’，他乐于‘梵天’。这是什么原因呢？我说：‘因为那（梵天）未被他彻底了知。’

他由‘光音天’而认知‘光音天’；由‘光音天’认知‘光音天’之后，他思量‘光音天’，他思量‘在光音天’（之中），他思量‘从光音天’（而有），他思量‘光音天是我的’，他乐于‘光音天’。这是什么原因呢？我说：‘因为那（光音天）未被他彻底了知。’

他由‘遍净天’而认知‘遍净天’；由‘遍净天’认知‘遍净天’之后，他思量‘遍净天’，他思量‘在遍净天’（之中），他思量‘从遍净天’（而有），他思量‘遍净天是我的’，他乐于‘遍净天’。这是什么原因呢？我说：‘因为那（遍净天）未被他彻底了知。’

他由‘广果天’而认知‘广果天’；由‘广果天’认知‘广果天’之后，他思量‘广果天’，他思量‘在广果天’（之中），他思量‘从广果天’（而有），他思量‘广果天是我的’，他乐于‘广果天’。这是什么原因呢？我说：‘因为那（广果天）未被他彻底了知。’

他由‘胜者’而认知‘胜者’；由‘胜者’认知‘胜者’之后，他思量‘胜者’，他思量‘在胜者’（之中），他思量‘从胜者’（而有），他思量‘胜者是我的’，他乐于‘胜者’。这是什么原因呢？我说：‘因为那（胜者）未被他彻底了知。’

他由‘空无边处’而认知‘空无边处’；由‘空无边处’认知‘空无边处’之后，他思量‘空无边处’，他思量‘在空无边处’（之中），他思量‘从空无边处’（而有），他思量‘空无边处是我的’，他乐于‘空无边处’。这是什么原因呢？我说：‘因为那（空无边处）未被他彻底了知。’

他由‘识无边处’而认知‘识无边处’；由‘识无边处’认知‘识无边处’之后，他思量‘识无边处’，他思量‘在识无边处’（之中），他思量‘从识无边处’（而有），他思量‘识无边处是我的’，他乐于‘识无边处’。这是什么原因呢？我说：‘因为那（识无边处）未被他彻底了知。’

他由‘无所有处’而认知‘无所有处’；由‘无所有处’认知‘无所有处’之后，他思量‘无所有处’，他思量‘在无所有处’（之中），他思量‘从无所有处’（而有），他思量‘无所有处是我的’，他乐于‘无所有处’。这是什么原因呢？我说：‘因为那（无所有处）未被他彻底了知。’

他由‘非想非非想处’而认知‘非想非非想处’；由‘非想非非想处’认知‘非想非非想处’之后，他思量‘非想非非想处’，他思量‘在非想非非想处’（之中），他思量‘从非想非非想处’（而有），他思量‘非想非非想处是我的’，他乐于‘非想非非想处’。这是什么原因呢？我说：‘因为那（非想非非想处）未被他彻底了知。’

他由‘所见’而认知‘所见’；由‘所见’认知‘所见’之后，他思量‘所见’，他思量‘在所见’（之中），他思量‘从所见’（而有），他思量‘所见是我的’，他乐于‘所见’。这是什么原因呢？我说：‘因为那（所见）未被他彻底了知。’

他由‘所闻’而认知‘所闻’；由‘所闻’认知‘所闻’之后，他思量‘所闻’，他思量‘在所闻’（之中），他思量‘从所闻’（而有），他思量‘所闻是我的’，他乐于‘所闻’。这是什么原因呢？我说：‘因为那（所闻）未被他彻底了知。’

他由‘所觉’而认知‘所觉’；由‘所觉’认知‘所觉’之后，他思量‘所觉’，他思量‘在所觉’（之中），他思量‘从所觉’（而有），他思量‘所觉是我的’，他乐于‘所觉’。这是什么原因呢？我说：‘因为那（所觉）未被他彻底了知。’

他由‘所识’而认知‘所识’；由‘所识’认知‘所识’之后，他思量‘所识’，他思量‘在所识’（之中），他思量‘从所识’（而有），他思量‘所识是我的’，他乐于‘所识’。这是什么原因呢？我说：‘因为那（所识）未被他彻底了知。’

他由‘同一性’而认知‘同一性’；由‘同一性’认知‘同一性’之后，他思量‘同一性’，他思量‘在同一性’（之中），他思量‘从同一性’（而有），他思量‘同一性是我的’，他乐于‘同一性’。这是什么原因呢？我说：‘因为那（同一性）未被他彻底了知。’

他由‘多样性’而认知‘多样性’；由‘多样性’认知‘多样性’之后，他思量‘多样性’，他思量‘在多样性’（之中），他思量‘从多样性’（而有），他思量‘多样性是我的’，他乐于‘多样性’。这是什么原因呢？我说：‘因为那（多样性）未被他彻底了知。’

他由‘一切’而认知‘一切’；由‘一切’认知‘一切’之后，他思量‘一切’，他思量‘在一切’（之中），他思量‘从一切’（而有），他思量‘一切是我的’，他乐于‘一切’。这是什么原因呢？我说：‘因为那（一切）未被他彻底了知。’

他由‘涅槃’而认知‘涅槃’；由‘涅槃’认知‘涅槃’之后，他思量‘涅槃’，他思量‘在涅槃’（之中），他思量‘从涅槃’（而有），他思量‘涅槃是我的’，他乐于‘涅槃’。这是什么原因呢？我说：‘因为那（涅槃）未被他彻底了知。’

比丘们！又，有学比丘，心意尚未达成（目标），正为了求得无上解脱安稳而努力，他也由‘地’而（直接）知晓‘地’；由‘地’（直接）知晓‘地’之后，他不应思量‘地’，不应思量‘在地’（之中），不应思量‘从地’（而有），他不应思量‘地是我的’，他不应乐于‘地’。这是什么原因呢？我说：‘因为那（地）应被他彻底了知。’关于水……火……风……众生……天神……生主……梵天……光音天……遍净天……广果天……胜者……空无边处……识无边处……无所有处……非想非非想处……所见……所闻……所觉……所识……同一性……多样性……一切……也是如此。关于涅槃，他也由‘涅槃’而（直接）知晓‘涅槃’；由‘涅槃’（直接）知晓‘涅槃’之后，他不应思量‘涅槃’，不应思量‘在涅槃’（之中），不应思量‘从涅槃’（而有），他不应思量‘涅槃是我的’，他不应乐于‘涅槃’。这是什么原因呢？我说：‘因为那（涅槃）应被他彻底了知。’

比丘们！又，比丘是阿罗汉，诸漏已尽，梵行圆满，该做的已做完，已卸下重担，已达自身理想，存在的束缚已完全断除，通过正智而解脱。他也由‘地’而（直接）知晓‘地’；由‘地’（直接）知晓‘地’之后，他不思量‘地’，不思量‘在地’（之中），不思量‘从地’（而有），他不思量‘地是我的’，他不乐于‘地’。这是什么原因呢？我说：‘因为那（地）已被他彻底了知。’；关于水……乃至火……乃至涅槃，也是如此。他由‘涅槃’而（直接）知晓‘涅槃’；由‘涅槃’（直接）知晓‘涅槃’之后，他不思量‘涅槃’，不思量‘在涅槃’（之中），不思量‘从涅槃’（而有），他不思量‘涅槃是我的’，他不乐于‘涅槃’。这是什么原因呢？我说：‘因为那（涅槃）已被他彻底了知。’

比丘们！又，比丘是阿罗汉，诸漏已尽，梵行圆满，该做的已做完，已卸下重担，已达自身理想，存在的束缚已完全断除，通过正智而解脱。他也由‘地’而（直接）知晓‘地’；由‘地’（直接）知晓‘地’之后，他不思量‘地’，不思量‘在地’（之中），不思量‘从地’（而有），他不思量‘地是我的’，他不乐于‘地’。这是什么原因呢？是因为贪欲已灭尽，已离贪欲。关于水……乃至……火……乃至涅槃，也是如此。他由‘涅槃’而（直接）知晓‘涅槃’；由‘涅槃’（直接）知晓‘涅槃’之后，他不思量‘涅槃’，不思量‘在涅槃’（之中），不思量‘从涅槃’（而有），他不思量‘涅槃是我的’，他不乐于‘涅槃’。这是什么原因呢？是因为贪欲已灭尽，已离贪欲。

比丘们！又，比丘是阿罗汉，诸漏已尽，梵行圆满，该做的已做完，已卸下重担，已达自身理想，存在的束缚已完全断除，通过正智而解脱。他也由‘地’而（直接）知晓‘地’；由‘地’（直接）知晓‘地’之后，他不思量‘地’，不思量‘在地’（之中），不思量‘从地’（而有），他不思量‘地是我的’，他不乐于‘地’。这是什么原因呢？是因为瞋恚已灭尽，已离瞋恚。关于水……乃至……火……乃至……涅槃，也是如此。他由‘涅槃’而（直接）知晓‘涅槃’；由‘涅槃’（直接）知晓‘涅槃’之后，他不思量‘涅槃’，不思量‘在涅槃’（之中），不思量‘从涅槃’（而有），他不思量‘涅槃是我的’，他不乐于‘涅槃’。这是什么原因呢？是因为瞋恚已灭尽，已离瞋恚。

比丘们！又，比丘是阿罗汉，诸漏已尽，梵行圆满，该做的已做完，已卸下重担，已达自身理想，存在的束缚已完全断除，通过正智而解脱。他也由‘地’而（直接）知晓‘地’；由‘地’（直接）知晓‘地’之后，他不思量‘地’，不思量‘在地’（之中），不思量‘从地’（而有），他不思量‘地是我的’，他不乐于‘地’。这是什么原因呢？是因为愚痴已灭尽，已离愚痴。关于水……乃至……火……乃至……涅槃，也是如此。他由‘涅槃’而（直接）知晓‘涅槃’；由‘涅槃’（直接）知晓‘涅槃’之后，他不思量‘涅槃’，不思量‘在涅槃’（之中），不思量‘从涅槃’（而有），他不思量‘涅槃是我的’，他不乐于‘涅槃’。这是什么原因呢？是因为愚痴已灭尽，已离愚痴。

比丘们！又，如来、应供、正等觉者，由‘地’而（直接）知晓‘地’；由‘地’（直接）知晓‘地’之后，他不思量‘地’，不思量‘在地’（之中），不思量‘从地’（而有），他不思量‘地是我的’，他不乐于‘地’。这是什么原因呢？我说：‘因为那（地）已被如来彻底了知。’关于水……乃至……火……乃至……涅槃，也是如此。他由‘涅槃’而（直接）知晓‘涅槃’；由‘涅槃’（直接）知晓‘涅槃’之后，他不思量‘涅槃’，不思量‘在涅槃’（之中），不思量‘从涅槃’（而有），他不思量‘涅槃是我的’，他不乐于‘涅槃’。这是什么原因呢？我说：‘因为那（涅槃）已被如来彻底了知。’

比丘们！又，如来、应供、正等觉者，由‘地’而（直接）知晓‘地’；由‘地’（直接）知晓‘地’之后，他不思量‘地’，不思量‘在地’（之中），不思量‘从地’（而有），他不思量‘地是我的’，他不乐于‘地’。这是什么原因呢？因为（如来）了知：‘喜悦是苦的根源’，知道‘由（再）生有了生，（继而）有众生的老死。’因此，比丘们！我如此说：‘如来通过彻底灭尽、离染、息灭、舍弃、放下一切渴爱，证得了无上正等正觉。’关于水……乃至……火……乃至……涅槃，也是如此。他由‘涅槃’而（直接）知晓‘涅槃’；由‘涅槃’（直接）知晓‘涅槃’之后，他不思量‘涅槃’，不思量‘在涅槃’（之中），不思量‘从涅槃’（而有），他不思量‘涅槃是我的’，他不乐于‘涅槃’。这是什么原因呢？因为（如来）了知：‘喜悦是苦的根源’，知道‘由（再）生有了生，（继而）有众生的老死。’因此，我如此说：‘如来通过彻底灭尽、离染、息灭、舍弃、放下一切渴爱，证得了无上正等正觉。’

世尊说了这番话。那些比丘对世尊所说并不欢喜。

☸.....................................................................

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2566.6.10 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《1》Mūlapaṇṇāsapāḷi 根本分五十经篇 (MN 1-50, 1-513)/1. Mūlapariyāyavagga 根本法门品 (MN 1-10, 1-138)”

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【经名】 1.2 Sabbāsavasutta 一切漏经 (MN 2, 14-28)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Sabbāsavasuttaṃ

一切漏经 Discourse on All the Cankers [1~15]

【 English Translated from the Pali by I.B. Horner, M.A. 】

一切漏经【详细目录】(Inventory)

一切漏经 Sabbāsavasuttaṃ / Discourse on All the Cankers (MN 2, 14-28) [1~15]

第一品 ✫ 前言 (Preface) [1~3]

第二品 ✫ 抉择理性和非理性 Wise Attention and Unwise Attention [4~14]

第一章 ✩ 因为看见（四谛真理）而诸漏消失 Cankers should be got rid of by Vision [4~8]

☼ 主题 ☞ 如理作意 Dassanā pahātabbāsavā [4~8]

第一节 ❦ 非理性 ➾ 不正确“注意与不注意” [4~6]

一、 不如理不作意──不正确理解“应不注意” [4]

二、 不如理作意──不正确理解“应注意” [4~6]

1. 不如理作意──应舍弃三漏！ [4~5]

2. 增长无明漏：“存在”于过去世吗？ [5]

3. 增长欲漏：“存在”于未来世吗？ [5]

4. 增长有漏：“存在”于现在世吗？ [5]

5. “我”是“恒常”──六种谬见！ [6]

第二节 ❦ 理性 ➾ 正确“注意与不注意” [7~8]

一、 如理不作意──正确理解“应不注意” [7]

二、 如理作意──正确理解“应注意” [7~8]

1. 如理作意──应舍弃三漏！ [7]

2. 如理作意──应发展四谛智！ [8]

第二章 ✩ 因为防护（根门）而诸漏消失 Cankers should be got rid of by Control [9]

☼ 主题 ☞ 律仪勤 Saṃvarā pahātabbāsavā [9]

1. 摄根护心──防护眼根 [9]

2. 摄根护心──防护耳根 [9]

3. 摄根护心──防护鼻根 [9]

4. 摄根护心──防护舌根 [9]

5. 摄根护心──防护身根 [9]

6. 摄根护心──防护意根 [9]

第三章 ✩ 因为追随善法（受持善法）而诸漏消失 Cankers should be got rid of by Use [10]

☼ 主题 ☞ 衣食四缘（四圣种） Paṭisevanā pahātabbāsavā [10]

1. 四依法──喜足衣服 [10]

2. 四依法──喜足饮食 [10]

3. 四依法──喜足住所 [10]

4. 四依法──喜足医药 [10]

第四章 ✩ 因为认同善法（肯定善法）而诸漏消失 Cankers should be got rid of by Endurance [11]

☼ 主题 ☞ 忍受困境 Adhivāsanā pahātabbāsavā [11]

第五章 ✩ 因为避免恶法（否定恶法）而诸漏消失 Cankers should be got rid of by Avoidance [12]

☼ 主题 ☞ 迴避恶处 Parivajjanā pahātabbāsavā [12]

第六章 ✩ 因为排除恶法（舍弃恶法）而诸漏消失 Cankers should be got rid of by Elimination [13]

☼ 主题 ☞ 断三恶寻 Vinodanā pahātabbāsavā [13]

1. 寂静道迹──断爱恶寻 [13]

2. 寂静道迹──断瞋恶寻 [13]

3. 寂静道迹──断害恶寻 [13]

第七章 ✩ 因为修习（道品）而诸漏消失 Cankers should be got rid of by Development [14]

☼ 主题 ☞ 七菩提分（修勤） Bhāvanā pahātabbāsavā [14]

1. 勤修道品──遍念菩提分 [14]

2. 勤修道品──遍择法菩提分 [14]

3. 勤修道品──遍精进菩提分 [14]

4. 勤修道品──遍喜菩提分 [14]

5. 勤修道品──遍轻安菩提分 [14]

6. 勤修道品──遍定菩提分 [14]

7. 勤修道品──遍舍菩提分 [14]

第三品 ✫ 结语 (Epilog) [15]

༺ ⎈ ༻

一切漏经 Sabbāsavasuttaṃ / Discourse on All the Cankers (MN 2, 14-28) [1~15]

☆ 四明觉 sampajañña ➾ ⑴ 有益明觉 sātthaka（律仪勤、防恶）──在念头生起时，就能在有益及无益之间，作出有益选择（防护根门）；⑵ 合宜明觉 sappāya（断勤、断恶）──能够在适宜与不适宜之间，作出适宜选择（断三恶寻）；⑶ 行处明觉 gocara（修勤、修善）──行住坐卧，不舍弃念住（禅思主题：有去无回、无去有回、无去无回、有去有回）；⑷ 无痴明觉 asammoha（随护勤、成善）──在行住坐卧等各方面，没有愚痴、我见（忍受困境）。

☆ 四圣谛义 ➾ ⑴ 律仪勤（防恶）──‘苦圣谛’应遍知‘防护根门’；⑵ 断勤（断恶）──‘集圣谛’应断‘三恶寻’；⑶ 修勤（修善）──‘道圣谛’应修习‘七菩提分’；⑷ 随护勤（成善）──‘灭圣谛’应现证‘不净观、善之定相’。 (SN 56.29, 1099)

☆ 四护勤（四众勤、四正断） Cattāri padhānāni ➾ ① 律仪勤（防护根门） saṃvara-padhāna、② 断勤（断三恶寻） pahāna-padhāna、③ 修勤（七菩提分） bhāvanā-padhāna、④ 随护勤（善护禅相） anurakkhaṇā-padhāna。 (AN 4.14)

☆ 四依 Apassenāni ➾ Saṅkhāyekaṃ

客观辨认以后，而 ～➢

➀ 受持善法 Paṭisevati （修勤──四依法、四圣种）；

➁ 肯定善法 Adhivāseti （随护勤──忍受困境）；

➂ 否定恶法 Parivajjeti （律仪勤──迴避恶处）；

➃ 舍弃恶法 Vinodeti （断勤──断三恶寻）。

☆ 慎思四依 Apassenāni ➾ Saṅkhāyekaṃ

深思熟虑以后，而令人 ～➢

➀ 追随（他人之）善法 Paṭisevati （修勤──四依法、四圣种）；

➁ 忍受（自己之）善法 Adhivāseti （随护勤──忍受困境）；

➂ 迴避（他人之）恶法 Parivajjeti （律仪勤──迴避恶处）；

➃ 舍弃（自己之）恶法 Vinodeti （断勤──断三恶寻）。

☆ 漏尽之因 ➾

➊ 看见四谛（如理作意）；

➋ 防护根门（律仪勤）；

➌ 受持善法（衣食四缘──四依法、四圣种）；

➍ 认同善法（忍受困境）；

➎ 避免恶法（迴避恶处）；

➏ 排除恶法（断勤──断三恶寻）；

➐ 修习道品（修勤──七菩提分）。

☆ 四依与漏尽之因 Apassenāni ➾ Saṅkhāyekaṃ

客观辨认以后，而 ～➢

㈠ 受持善法 Paṭisevati （修勤──四依法、四圣种）

➐ 修习道品（修勤──七菩提分）；

➌ 受持善法（衣食四缘──四依法、四圣种）；

㈡ 肯定善法 Adhivāseti （随护勤──忍受困境）

➊ 看见四谛（如理作意）；

➍ 认同善法（忍受困境）；

㈢ 否定恶法 Parivajjeti （律仪勤──迴避恶处）

➋ 防护根门（律仪勤）；

➎ 避免恶法（迴避恶处）；

㈣ 舍弃恶法 Vinodeti （断勤──断三恶寻）

➏ 排除恶法（断勤──断三恶寻）。

☆ 五禅支 Pañca-jhāna-aṅga (MN 43, 454) ➾ ① 寻（指舍离五盖的心或转向禅定的心） Vitakko ca vattati ；② 伺（指守护禅相的心） Vicāra ；③ 喜（指心理的禅悦） Pīti ；④ 乐（指生理的法乐） Sukha ；⑤ 最初心意（或译为：心一境性、一心顶点） Cittekaggatā 。

☆ 三不善寻 Tayo akusalavitakkā (SN 14.12, 96) ➾ ① 爱寻（Kāma 欲爱）、② 瞋寻（Byāpāda 恶意）、③ 害寻（Vihiṃsā 恼害）；也叫做：三恶寻，这里的‘寻’（ Vitakka ）是指：寻思（寻求思惟）的意思。

☆ 三善寻 Tayo kusalavitakkā (MN 19, 206-215) ➾ ⑴ 离爱寻、⑵ 离瞋寻、⑶ 离害寻。

☆ 四正勤（律仪勤、断勤、修勤、随护勤）的解释 (MN 2, 16) ➾

㈠ 去恶

├─ ➊ 防恶（律仪勤 Saṃvarapadhānaṃ ）

│　　├─ ⑴ 拒绝恶缘（防护根门）；

│　　└─ ⑵ 迴避恶缘（迴避恶处）；

│

└─ ➋ 断恶（断勤 Pahānapadhānaṃ ）

├─ ⑶ 削减恶法（离三恶寻）；

└─ ⑷ 断除恶法（断三恶寻）。

㈡ 修善

├─ ➌ 修善（修勤 Bhāvanāpadhānaṃ ）

│　　├─ ⑸ 追随善缘（七菩提分）；

│　　└─ ⑹ 修习善法（四圣种、四依法）；

│

└─ ➍ 成善（随护勤 Anurakkhaṇāpadhānaṃ ）

├─ ⑺ 安住善缘（如理作意）；

└─ ⑻ 圆满善法（善护禅相、忍受困境）。

什么是‘缘’呢？缘，是指外在环境或人事；

什么是‘法’呢？法，是指内在身心或品德。

☆ 什么叫做：“七菩提分”呢？（就是） ➾

七菩提分，也叫做：七圆觉支、七等觉支、七觉支、七觉分。

七菩提分，是觉行圆满的七个条件 ➾

➊ 遍念菩提分；➋ 遍择法菩提分；➌ 遍精进菩提分；

➍ 遍喜菩提分；➎ 遍轻安菩提分；➏ 遍定菩提分；

➐ 遍舍菩提分。

☆ 四圣种 ➾ ➊ 喜足衣服、➋ 喜足饮食、➌ 喜足住所、➍ 四正勤。

☆ 四依法 ➾ ➊ 喜足衣服、➋ 喜足饮食、➌ 喜足住所、➍ 喜足医药。

卍　　　　卍　　　　卍

第一品 ✫ 前言 (Preface) [1~3]

﹝第一卷 ➲﹞ 14. Evaṃ me sutaṃ –

我是这样听说的——

THUS have I heard:

ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.

有一个时候，世尊住在舍卫城的祇树给孤独园。

At one time the Lord was staying near Sāvatthī in the Jeta Grove in Anāthapiṇḍika's monastery.

Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

那时，世尊召唤比丘们说：“比丘们！”那些比丘回答世尊说：“尊者！”世尊这样说道：

While he was there the Lord addressed the monks, saying:

"Monks."

"Revered One," these monks answered the Lord in assent.

The Lord spoke thus:

“sabbāsavasaṃvarapariyāyaṃ vo, bhikkhave, desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.

“比丘们！我将为你们解说防护一切（烦恼）漏流的法门。你们要仔细听，好好地放在心上，我要说了。”

"I will discourse to you, monks, on the means of controlling all the cankers.

Listen and attend carefully,
and I will speak."

“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.

“是的，尊者！”那些比丘应诺了世尊。

"Yes, Lord," these monks answered the Lord in assent.

Bhagavā etadavoca –

世尊这样说道：

The Lord spoke thus:

﹝第二卷 ➲﹞ 15. “Jānato ahaṃ, bhikkhave, passato āsavānaṃ khayaṃ vadāmi, no ajānato no apassato.

“比丘们！我说：‘对于知者、见者，有诸漏的灭尽；对于不知者、不见者则不然！’

"I, monks, am speaking of the destruction of the cankers in one who knows,
in one who sees,
not in one who does not know,
does not see.

Kiñca, bhikkhave, jānato kiñca passato āsavānaṃ khayaṃ vadāmi?

比丘们！那么，了知什么、看见什么，而有诸漏的灭尽呢？

And what, monks, is the destruction of the cankers
in one who knows,
in one who sees?

Yoniso ca manasikāraṃ ayoniso ca manasikāraṃ.

‘如理作意’——合乎道理地注意，与‘非理作意’——不合乎道理地注意：

There is wise attention and unwise attention.

Ayoniso, bhikkhave, manasikaroto anuppannā ceva āsavā uppajjanti, uppannā ca āsavā pavaḍḍhanti;

比丘们！由于非理作意，那么——未生起的诸漏将会生起；已生起的诸漏将会增长。

Monks, from unwise attention cankers arise that had not arisen,
and also cankers that have arisen increase.

yoniso ca kho, bhikkhave, manasikaroto anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā pahīyanti.

而比丘们！由于如理作意，那么——未生起的诸漏将不会生起；已生起的诸漏将会消失。

But, monks, from wise attention cankers that had not arisen do not arise,
and also cankers that have arisen decline.

﹝第三卷 ➲﹞ 16. “➊ Atthi, bhikkhave, āsavā dassanā pahātabbā, ➋ atthi āsavā saṃvarā pahātabbā, ➌ atthi āsavā paṭisevanā pahātabbā, ➍ atthi āsavā adhivāsanā pahātabbā, ➎ atthi āsavā parivajjanā pahātabbā, ➏ atthi āsavā vinodanā pahātabbā, ➐ atthi āsavā bhāvanā pahātabbā.

比丘们！➊ 有些漏是透过见（四谛真理）而应舍断的，➋ 有些漏是透过防护（根门）而应舍断的，➌ 有些漏是透过受用（善法）而应舍断的，➍ 有些漏是透过忍耐（认同善法）而应舍断的，➎ 有些漏是透过迴避（恶法）而应舍断的，➏ 有些漏是透过排除（恶法）而应舍断的，➐ 有些漏是透过修习（道品）而应舍断的。

There are, monks,

➊ cankers that should be got rid of by vision,

➋ there are cankers that should be got rid of by control,

➌ there are cankers that should be got rid of by use,

➍ there are cankers that should be got rid of by endurance,

➎ there are cankers that should be got rid of by avoidance,

➏ there are cankers that should be got rid of by elimination,

➐ there are cankers that should be got rid of by development.

卍　　　　卍　　　　卍

第二品 ✫ 抉择理性和非理性 Wise Attention and Unwise Attention [4~14]

第一章 ✩ 因为看见（四谛真理）而诸漏消失 Cankers should be got rid of by Vision [4~8]

☼ 主题 ☞ 如理作意 Dassanā pahātabbāsavā [4~8]

﹝第四卷 ➲﹞ 17. “Katame ca, bhikkhave, āsavā dassanā pahātabbā?

比丘们！哪些是通过见而应舍断的诸（烦恼）漏流呢？

And what, monks, are the cankers to be got rid of by vision?

第一节 ❦ 非理性 ➾ 不正确“注意与不注意” [4~6]

Idha, bhikkhave, assutavā puthujjano – ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto –

比丘们！这里，未听闻（正法）的凡夫，未见过圣者、不了解圣者之法、未在圣法中受过训练；未见过善人、不了解善人之法、未在善人之法中受过训练：

Herein, monks, an uninstructed ordinary person,
taking no count of the pure ones,
unskilled in the dhamma of the pure ones,
untrained in the dhamma of the pure ones;
taking no count of the true men,
unskilled in the dhamma of the true men,
untrained in the dhamma of the true men,

manasikaraṇīye dhamme nappajānāti, amanasikaraṇīye dhamme nappajānāti.

‘他不理解应注意的法，也不理解不应注意的法。’

does not comprehend the things which should be wisely attended to,
does not comprehend the things which should not be wisely attended to.

So manasikaraṇīye dhamme appajānanto amanasikaraṇīye dhamme appajānanto, ye dhammā na manasikaraṇīyā, te dhamme manasi karoti, ye dhammā manasikaraṇīyā te dhamme na manasi karoti.

他既不理解应注意的法，又不理解不应注意的法，于是：‘注意那些不应注意的法，而不注意那些应注意的法。’

He, not comprehending the things that should be wisely attended to,
not comprehending the things that should not be wisely attended to,
wisely attends to those things which should not be wisely attended to,
does not wisely attend to those things which should be wisely attended to.

一、 不如理不作意──不正确理解“应不注意” [4]

“Katame ca, bhikkhave, dhammā na manasikaraṇīyā ye dhamme manasi karoti?

比丘们！哪些是他所注意的、那些不应注意的法呢？

And what, monks, are the things that should not be wisely attended to,
but to which he wisely attends?

Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo uppajjati, uppanno vā kāmāsavo pavaḍḍhati; anuppanno vā bhavāsavo uppajjati, uppanno vā bhavāsavo pavaḍḍhati; anuppanno vā avijjāsavo uppajjati, uppanno vā avijjāsavo pavaḍḍhati –

比丘们！当他注意某些法时：‘未生起的欲漏会生起，已生起的欲漏会增长；未生起的有漏会生起，已生起的有漏会增长；未生起的无明漏会生起，已生起的无明漏会增长。’

From his wisely attending to these things, monks,
the canker of sense-pleasure arises
which had not arisen before
or the canker of sense-pleasure, arisen, increases;
or the canker of becoming arises
which had not arisen before
or the canker of becoming, arisen, increases;
or the canker of ignorance arises which had not arisen before
or the canker of ignorance, arisen, increases.

ime dhammā na manasikaraṇīyā ye dhamme manasi karoti.

这些就是他所注意的、那些不应注意的法！

These are the things to which he wisely attends but which should not be wisely attended to.

二、 不如理作意──不正确理解“应注意” [4~6]

“Katame ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme na manasi karoti?

比丘们！哪些是他不注意的、那些应注意的法呢？

And what, monks, are the things that should be wisely attended to,
but to which he does not wisely attend?

1. 不如理作意──应舍弃三漏！ [4~5]

Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na uppajjati, uppanno vā kāmāsavo pahīyati; anuppanno vā bhavāsavo na uppajjati, uppanno vā bhavāsavo pahīyati; anuppanno vā avijjāsavo na uppajjati, uppanno vā avijjāsavo pahīyati –

比丘们！当他注意某些法时：‘未生起的欲漏不会生起，已生起的欲漏会被舍弃；未生起的有漏不会生起，已生起的有漏会被舍弃；未生起的无明漏不会生起，已生起的无明漏会被舍弃。’

From his wisely attending to these things, monks,
either the canker of sense-pleasure which had not arisen does not arise,
or if the canker of sense-pleasure has arisen it declines;
or if the canker of becoming has not arisen it does not arise,
or if the canker of becoming has arisen it declines;
or if the canker of ignorance has not arisen it does not arise,
or if the canker of ignorance has arisen it declines.

ime dhammā manasikaraṇīyā ye dhamme na manasi karoti.

这些就是他不注意的、那些应注意的法！

These are things that should be wisely attended to, but to which he does not wisely attend.

“Tassa amanasikaraṇīyānaṃ dhammānaṃ manasikārā manasikaraṇīyānaṃ dhammānaṃ amanasikārā anuppannā ceva āsavā uppajjanti uppannā ca āsavā pavaḍḍhanti.

由于他注意那些不应注意的法，而不注意那些应注意的法；所以，未生起的诸漏将会生起，已生起的诸漏将会增长。

If he wisely attends to things which should not be wisely attended to,
if he does not wisely attend to things which should be wisely attended to,
cankers arise which had not arisen before and also the cankers, arisen, increase.

﹝第五卷 ➲﹞ 18. “So evaṃ ayoniso manasi karoti –

他像这样不如理地注意：

In these ways he is not wisely attending:

2. 增长无明漏：“存在”于过去世吗？ [5]

‘ahosiṃ nu kho ahaṃ atītamaddhānaṃ?

① ‘我过去世确实存在过吗？

if he thinks,

'Now, was I in a past period?

Na nu kho ahosiṃ atītamaddhānaṃ?

② 我过去世确实不曾存在过吗？

Now, was I not in a past period?

Kiṃ nu kho ahosiṃ atītamaddhānaṃ?

③ 我过去世到底是什么呢？

Now, what was I in a past period?

Kathaṃ nu kho ahosiṃ atītamaddhānaṃ?

④ 我过去世到底是怎样的呢？

Now, how was I in a past period?

Kiṃ hutvā kiṃ ahosiṃ nu kho ahaṃ atītamaddhānaṃ?

⑤ 我过去世从什么变成了什么呢？

Now, having been what, what did I become in a past period?

3. 增长欲漏：“存在”于未来世吗？ [5]

Bhavissāmi nu kho ahaṃ anāgatamaddhānaṃ?

① 我未来世确实会存在吗？

Now, will I come to be in a future period?

Na nu kho bhavissāmi anāgatamaddhānaṃ?

② 我未来世确实不会存在吗？

Now, will I not come to be in a future period?

Kiṃ nu kho bhavissāmi anāgatamaddhānaṃ?

③ 我未来世将会是什么呢？

Now, what will I come to be in a future period?

Kathaṃ nu kho bhavissāmi anāgatamaddhānaṃ?

④ 我未来世将会是怎样的呢？

Now, how will I come to be in a future period?

Kiṃ hutvā kiṃ bhavissāmi nu kho ahaṃ anāgatamaddhānan’ti?

⑤ 我未来世将会从什么变成什么呢？’

Having become what, what will I come to be in a future period?'

4. 增长有漏：“存在”于现在世吗？ [5]

Etarahi vā paccuppannamaddhānaṃ [paccuppannamaddhānaṃ ārabbha (syā.)] ajjhattaṃ kathaṃkathī hoti –

或者，现在他对自己内心的现在世有疑惑：

Or, if he is now subjectively doubtful about the present period, and thinks:

‘ahaṃ nu khosmi?

① 我确实存在吗？

'Now, am I?

No nu khosmi?

② 我确实不存在吗？

Now, am I not?

Kiṃ nu khosmi?

③ 我到底是什么呢？

Now, what am I?

Kathaṃ nu khosmi?

④ 我到底是怎样的呢？

Now, how am I?

Ayaṃ nu kho satto kuto āgato?

⑤ 这个有情确实是从哪里来的呢？

Now, whence has this being come?

So kuhiṃ gāmī bhavissatī’ti?

⑥ 他将会去往何处呢？’

Where-going will it come to be?'

5. “我”是“恒常”──六种谬见！ [6]

﹝第六卷 ➲﹞ 19. “Tassa evaṃ ayoniso manasikaroto channaṃ diṭṭhīnaṃ aññatarā diṭṭhi uppajjati.

对于这样不如理注意的人，六种（错误）见解中的某一种会生起：

To one who does not pay wise attention in these ways,
one of six (wrong) views arises:

‘Atthi me attā’ti vā assa [vāssa (sī. syā. pī.)] saccato thetato diṭṭhi uppajjati;

⑴ 或者，他生起‘我有一个我’的见解，认为这是真实、确凿的；

'There is for me a self' - the view arises to him as though it were true, as though it were real.

‘natthi me attā’ti vā assa saccato thetato diṭṭhi uppajjati;

⑵ 或者，他生起‘我没有一个我’的见解，认为这是真实、确凿的；

Or, 'There is not for me a self.' - the view arises to him as though it were true, as though it were real.

‘attanāva attānaṃ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati;

⑶ 或者，他生起‘我正是通过“我”来认知“我”’的见解，认为这是真实、确凿的；

Or, 'Simply by self am I aware of self.' - the view arises to him as though it were true, as though it were real.

‘attanāva anattānaṃ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati;

⑷ 或者，他生起‘我正是通过“我”来认知“非我”’的见解，认为这是真实、确凿的；

Or, 'Simply by self am I aware of not-self.' - the view arises to him as though it were true, as though it were real.

‘anattanāva attānaṃ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati;

⑸ 或者，他生起‘我正是通过“非我”来认知“我”’的见解，认为这是真实、确凿的；

Or, 'Simply by not-self am I aware of self' - the view arises to him as though it were true, as though it were real.

atha vā panassa evaṃ diṭṭhi hoti –

⑹ 或者，他持有这样的见解：

Or a wrong view occurs to him thus:

‘yo me ayaṃ attā vado vedeyyo tatra tatra kalyāṇapāpakānaṃ kammānaṃ vipākaṃ paṭisaṃvedeti

‘我这个能说、能感受的“我”，在各种地方感受善恶业的果报，

'Whatever is this self for me that speaks, that experiences and knows, that experiences now here, now there, the fruition of deeds that are lovely and that are depraved,

so kho pana me ayaṃ attā nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassatī’ti.

而我这个“我”是常恒、稳固、永久、不变坏法，将永恒地像那样存在下去。’

it is this self for me that is permanent, stable, eternal, not subject to change,
that will stand firm like unto the eternal.'

Idaṃ vuccati, bhikkhave, diṭṭhigataṃ diṭṭhigahanaṃ diṭṭhikantāraṃ diṭṭhivisūkaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ.

比丘们！这被称为：‘见解的歧途、见解的密林、见解的荒野、见解的扭曲、见解的挣扎、见解的束缚！’

This, monks, is called going to wrong views,
holding wrong views,
the wilds of wrong views,
the wriggling of wrong views,
the scuffling of wrong views,
the fetter of wrong views.

Diṭṭhisaṃyojanasaṃyutto, bhikkhave, assutavā puthujjano na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi; ‘na parimuccati dukkhasmā’ti vadāmi.

比丘们！被见解的束缚所束缚的、未听闻（正法）的凡夫，不能从生、老、死、愁、悲、苦、忧、恼中解脱出来；我说：‘他不能从苦中解脱出来！’

Fettered with the fetter of wrong views, monks,
the uninstrueted ordinary person is not set free from birth,
from old age and dying,
from griefs,
from sorrows,
from ills,
from tribulations,
from miseries,
he is not set free from anguish, I say.

第二节 ❦ 理性 ➾ 正确“注意与不注意” [7~8]

﹝第七卷 ➲﹞ 20. “Sutavā ca kho, bhikkhave, ariyasāvako – ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto –

然而，比丘们！已听闻（正法）的圣弟子，见过圣者、了解圣者之法、在圣法中善受训练；见过善人、了解善人之法、在善人之法中善受训练：

But the instructed disciple of the pure ones who takes count of the pure ones, who is skilled in the dhamma of the pure ones, well trained in the dhamma of the pure ones,
who takes count of the true men, who is skilled in the dhamma of the true men, well trained in the dhamma of the true men -

manasikaraṇīye dhamme pajānāti amanasikaraṇīye dhamme pajānāti.

‘他理解应注意的法，也理解不应注意的法。’

he comprehends the things that should be wisely attended to,
he comprehends the things that should not be wisely attended to;

So manasikaraṇīye dhamme pajānanto amanasikaraṇīye dhamme pajānanto ye dhammā na manasikaraṇīyā te dhamme na manasi karoti, ye dhammā manasikaraṇīyā te dhamme manasi karoti.

他既理解应注意的法，又理解不应注意的法，于是：‘不注意那些不应注意的法，而注意那些应注意的法。’

he, comprehending the things that should be wisely attended to,
comprehending the things that should not be wisely attended to,
does not wisely attend to those things which should not be wisely attended to,
he wisely attends to those things which should be wisely attended to.

一、 如理不作意──正确理解“应不注意” [7]

“Katame ca, bhikkhave, dhammā na manasikaraṇīyā ye dhamme na manasi karoti?

比丘们！哪些是他不注意的、那些不应注意的法呢？

And which, monks, are those things which he does not wisely attend to because they should not be wisely attended to?

Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo uppajjati, uppanno vā kāmāsavo pavaḍḍhati; anuppanno vā bhavāsavo uppajjati, uppanno vā bhavāsavo pavaḍḍhati; anuppanno vā avijjāsavo uppajjati, uppanno vā avijjāsavo pavaḍḍhati –

比丘们！那些如果加以注意，就会使未生起的欲漏生起，或使已生起的欲漏增长；使未生起的有漏生起，或使已生起的有漏增长；使未生起的无明漏生起，或使已生起的无明漏增长的法。

Those things, monks, by wisely attending to which there arises the canker of sense-pleasure which had not arisen before, or the canker of sense-pleasure which, arisen before, increases.

Or there arises the canker of becoming which had not arisen before, or the canker of becoming which, arisen before, increases.

Or there arises the canker of ignorance which had not arisen before, or the canker of ignorance which, arisen before, increases.

ime dhammā na manasikaraṇīyā, ye dhamme na manasi karoti.

这些就是他不注意的、那些不应注意的法！

These are the things to which he does not wisely attend because they should not be wisely attended to.

二、 如理作意──正确理解“应注意” [7~8]

“Katame ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme manasi karoti?

比丘们！哪些是他所注意的、那些应注意的法呢？

And which, monks, are the things to which he wisely attends because they should be wisely attended to?

1. 如理作意──应舍弃三漏！ [7]

Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na uppajjati, uppanno vā kāmāsavo pahīyati; anuppanno vā bhavāsavo na uppajjati, uppanno vā bhavāsavo pahīyati; anuppanno vā avijjāsavo na uppajjati, uppanno vā avijjāsavo pahīyati –

比丘们！那些如果加以注意，就会使未生起的欲漏不生起，或使已生起的欲漏被舍弃；使未生起的有漏不生起，或使已生起的有漏被舍弃；使未生起的无明漏不生起，或使已生起的无明漏被舍弃的法。

Those things, monks, by wisely attending to which there does not arise the canker of sense-pleasure which had not arisen before or the canker of sense-pleasure which, arisen before, declines;
those things, monks, by wisely attending to which there does not arise the canker of becoming which had not arisen before or the canker of becoming which, arisen before, declines;
those things, monks, by wisely attending to which there does not arise the canker of ignorance which had not arisen before or the canker of ignorance which, arisen before, declines.

ime dhammā manasikaraṇīyā ye dhamme manasi karoti.

这些就是他所注意的、那些应注意的法！

These are the things to which he wisely attends because they should be wisely attended to.

“Tassa amanasikaraṇīyānaṃ dhammānaṃ amanasikārā manasikaraṇīyānaṃ dhammānaṃ manasikārā anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā pahīyanti

由于他不注意那些不应注意的法，而注意那些应注意的法；所以，未生起的诸漏将不会生起，已生起的诸漏将会消失。

If he is one who does not wisely attend to things that should not be wisely attended to,
if he is one who wisely attends to things that should be wisely attended to,
both the cankers which have not arisen do not arise,
and the cankers which have arisen decline.

2. 如理作意──应发展四谛智！ [8]

﹝第八卷 ➲﹞ 21. “So ‘idaṃ dukkhan’ti yoniso manasi karoti, ‘ayaṃ dukkhasamudayo’ti yoniso manasi karoti, ‘ayaṃ dukkhanirodho’ti yoniso manasi karoti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yoniso manasi karoti.

他如理作意：‘这是苦’；

如理作意：‘这是苦的集起’；

如理作意：‘这是苦的灭尽’；

如理作意：‘这是导向苦灭尽的道路’。

He, thinking: 'This is anguish,' wisely attends.

He, thinking: 'This is the origin of anguish,' wisely attends.

He, thinking: 'This is the stopping of anguish,' wisely attends.

He, thinking: 'This is the course leading to the stopping of anguish,' wisely attends.

Tassa evaṃ yoniso manasikaroto tīṇi saṃyojanāni pahīyanti – sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso.

他像这样如理作意，就能舍断三种结缚——身见结、疑结、戒禁取结。

Because he wisely attends thus, the three fetters decline:

wrong view as to one's own body, doubt, adherence to (wrongful) rites and ceremonies.

Ime vuccanti, bhikkhave, āsavā dassanā pahātabbā.

比丘们！这些被称为：‘通过见（四谛真理）而应舍断的（烦恼）漏流！’

These, monks, are called the cankers to be got rid of by vision.

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第二章 ✩ 因为防护（根门）而诸漏消失 Cankers should be got rid of by Control [9]

☼ 主题 ☞ 律仪勤 Saṃvarā pahātabbāsavā [9]

﹝第九卷 ➲﹞ 22. “Katame ca, bhikkhave, āsavā saṃvarā pahātabbā?

比丘们！哪些是通过防护而应舍断的诸（烦恼）漏流呢？

And what, monks, are the cankers to be got rid of by control?

1. 摄根护心──防护眼根 [9]

Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cakkhundriyasaṃvarasaṃvuto viharati.

⑴ 比丘们！这里，有比丘如理反思后，守护眼根，以眼根律仪（防护）而住。

In this teaching, monks, a monk, wisely reflective,
lives controlled with control over the sense-organ of the eye,

Yañhissa, bhikkhave, cakkhundriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā, cakkhundriyasaṃvaraṃ saṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na honti.

比丘们！如果他不守护眼根而住，那些（烦恼）漏流、损恼、热恼就可能生起；但如果他守护眼根而住，那些（烦恼）漏流、损恼、热恼就不会生起。

2. 摄根护心──防护耳根 [9]

Paṭisaṅkhā yoniso sotindriyasaṃvarasaṃvuto viharati…pe…

⑵ 如理反思后，守护耳根，以耳根律仪（防护）而住…（以此类推）…

比丘们！如果他不守护耳根而住，那些（烦恼）漏流、损恼、热恼就可能生起；但如果他守护耳根而住，那些（烦恼）漏流、损恼、热恼就不会生起。

lives controlled with control over the sense-organ of the ear,

3. 摄根护心──防护鼻根 [9]

ghānindriyasaṃvarasaṃvuto viharati…pe…

⑶ 守护鼻根，以鼻根律仪（防护）而住…（以此类推）…

比丘们！如果他不守护鼻根而住，那些（烦恼）漏流、损恼、热恼就可能生起；但如果他守护鼻根而住，那些（烦恼）漏流、损恼、热恼就不会生起。

lives controlled with control over the sense-organ of the nose,

4. 摄根护心──防护舌根 [9]

jivhindriyasaṃvarasaṃvuto viharati…pe…

⑷ 守护舌根，以舌根律仪（防护）而住…（以此类推）…

比丘们！如果他不守护舌根而住，那些（烦恼）漏流、损恼、热恼就可能生起；但如果他守护舌根而住，那些（烦恼）漏流、损恼、热恼就不会生起。

lives controlled with control over the sense-organ of the tongue,

5. 摄根护心──防护身根 [9]

kāyindriyasaṃvarasaṃvuto viharati…pe…

⑸ 守护身根，以身根律仪（防护）而住…（以此类推）…

比丘们！如果他不守护身根而住，那些（烦恼）漏流、损恼、热恼就可能生起；但如果他守护身根而住，那些（烦恼）漏流、损恼、热恼就不会生起。

lives controlled with control over the sense-organ of the body,

6. 摄根护心──防护意根 [9]

manindriyasaṃvarasaṃvuto viharati.

⑹ 守护意根，以意根律仪（防护）而住。

lives controlled with control over the sense-organ of the mind.

Yañhissa, bhikkhave, manindriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā, manindriyasaṃvaraṃ saṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na honti.

比丘们！如果他不守护意根而住，那些（烦恼）漏流、损恼、热恼就可能生起；但如果他守护意根而住，那些（烦恼）漏流、损恼、热恼就不会生起。

“Yañhissa, bhikkhave, saṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā vighātapariḷāhā, saṃvaraṃ saṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na honti.

比丘们！如果他不守护这些（根门）而住，那些（烦恼）漏流、损恼、热恼就可能生起；但如果他守护这些（根门）而住，那些（烦恼）漏流、损恼、热恼就不会生起。

Whereas, monks, if he lived uncontrolled in regard to control over these sense-organs, cankers which are destructive and consuming might arise.

But if he lives controlled with control over these organs, then the cankers which are destructive and consuming are not.

Ime vuccanti, bhikkhave, āsavā saṃvarā pahātabbā.

比丘们！这些被称为：‘通过防护（根门）而应舍断的（烦恼）漏流！’

These, monks, are called the cankers to be got rid of by control.

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第三章 ✩ 因为追随善法（受持善法）而诸漏消失 Cankers should be got rid of by Use [10]

☼ 主题 ☞ 衣食四缘（四圣种） Paṭisevanā pahātabbāsavā [10]

﹝第十卷 ➲﹞ 23. “Katame ca, bhikkhave, āsavā paṭisevanā pahātabbā?

比丘们！哪些是通过受用而应舍断的诸（烦恼）漏流呢？

And what, monks, are the cankers to be got rid of by use?

1. 四依法──喜足衣服 [10]

Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cīvaraṃ paṭisevati –

⑴ 比丘们！这里，有比丘如理反思后，受用衣服，即：

In this teaching, monks, a monk, wisely reflective, uses a robe -

‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamakasavātātapasarīṃsapa- [siriṃsapa (sī. syā. pī.)] samphassānaṃ paṭighātāya, yāvadeva hirikopīnappaṭicchādanatthaṃ’.

仅仅是为了抵御寒冷、抵御炎热，为了抵御虻、蚊、风、日晒以及爬行类（蛇、蝎等）的接触，仅仅是为了遮蔽羞处。

simply for warding off the cold, for warding off the heat,
for warding off the touch of gadfly,
mosquito, wind and sun, creeping things,
simply for the sake of covering his nakedness.

2. 四依法──喜足饮食 [10]

“Paṭisaṅkhā yoniso piṇḍapātaṃ paṭisevati –

⑵ 如理反思后，受用食物（钵食），即：

Wisely reflective, he uses alms food -

‘neva davāya, na madāya, na maṇḍanāya, na vibhūsanāya,

‘不是为了嬉戏，不是为了骄纵，不是为了装饰，不是为了美化；
not for sport, not for indulgence, not for personal charm, not for beautification,

yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṃsūparatiyā, brahmacariyānuggahāya,

仅仅是为了这个身体的维持和存续，为了止息伤害，为了资助梵行；
but just enough for the support and sustenance of the body,
for keeping it unharmed, for furthering the Brahma-faring,

iti purāṇañca vedanaṃ paṭihaṅkhāmi navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro ca’ [cāti (sī.)].

这样，我将消除旧的感受（饥饿），不让新的感受（过饱）生起，我将能够维持生活，无过失，并且安住舒适。’

thinking: 'Thus do I crush out former feeling and do not set going new feeling;
and there will be for me faultlessness and living in comfort.'

3. 四依法──喜足住所 [10]

“Paṭisaṅkhā yoniso senāsanaṃ paṭisevati –

⑶ 如理反思后，受用住所（坐卧处），即：

Wisely reflective, he uses lodgings -

‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṃsamakasavātātapasarīṃsapasamphassānaṃ paṭighātāya, yāvadeva utuparissayavinodanapaṭisallānārāmatthaṃ’.

仅仅是为了抵御寒冷、抵御炎热，为了抵御虻、蚊、风、日晒以及爬行类的接触，仅仅是为了消除季节的危险，为了乐于独处（禅修）。

only for warding off the cold, for warding off the heat, for warding off the touch of gadfly, mosquito, wind, sun and creeping things, only for dispelling the dangers of the seasons, for the purpose of enjoying seclusion.

4. 四依法──喜足医药 [10]

“Paṭisaṅkhā yoniso gilānappaccayabhesajjaparikkhāraṃ paṭisevati –

⑷ 如理反思后，受用病缘医药资具，即：

Wisely reflective, he uses the requisite of medicines for the sick -

‘yāvadeva uppannānaṃ veyyābādhikānaṃ vedanānaṃ paṭighātāya, abyābajjhaparamatāya’ [abyāpajjhaparamatāya (sī. syā. pī.), abyāpajjaparamatāya (ka.)].

‘仅仅是为了抵御已生起的病痛感受，为了达到无恼害的最佳状态。’

for warding off injurious feelings that have arisen, for the maximum of well-being.

“Yañhissa, bhikkhave, appaṭisevato uppajjeyyuṃ āsavā vighātapariḷāhā, paṭisevato evaṃsa te āsavā vighātapariḷāhā na honti.

比丘们！如果他不这样受用，那些（烦恼）漏流、损恼、热恼就可能生起；但如果他这样受用，那些（烦恼）漏流、损恼、热恼就不会生起。

Whereas, monks, if he does not use (the requisites),
the cankers which are destructive and consuming might arise,
but because he does use (them),
therefore these cankers which are destructive and consuming are not.

Ime vuccanti, bhikkhave, āsavā paṭisevanā pahātabbā.

比丘们！这些被称为：‘通过受用善法而应舍断的（烦恼）漏流！’

These, monks, are called the cankers to be got rid of by use.

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第四章 ✩ 因为认同善法（肯定善法）而诸漏消失 Cankers should be got rid of by Endurance [11]

☼ 主题 ☞ 忍受困境 Adhivāsanā pahātabbāsavā [11]

﹝第十一卷 ➲﹞ 24. “Katame ca, bhikkhave, āsavā adhivāsanā pahātabbā?

比丘们！哪些是通过忍耐而应舍断的诸（烦恼）漏流呢？

And what, monks, are the cankers to be got rid of by endurance?

Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso khamo hoti sītassa uṇhassa, jighacchāya pipāsāya.

比丘们！这里，有比丘如理反思后，能忍耐寒、热、饥、渴。

In this teaching, monks, a monk, wisely reflective, is one who bears cold, heat, hunger, thirst,

Ḍaṃsamakasavātātapasarīṃsapasamphassānaṃ, duruttānaṃ durāgatānaṃ vacanapathānaṃ,

能忍耐虻、蚊、风、日晒以及爬行类的接触……能忍耐难听的、令人不悦的言语方式，
the touch of gadfly, mosquito, wind and sun, creeping things, ways of speech that are irksome, unwelcome;

uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ [tippānaṃ (sī. syā. pī.)] kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti.

对于已生起的身体上的感受——痛苦的、剧烈的、猛烈的、尖锐的、粗厉的、苦涩的、不愉快的、不适意的、甚至能夺去生命的——他都具有忍耐的特质。

he is of a character to bear bodily feelings which, arising, are painful, acute, sharp, shooting, disagreeable, miserable, deadly.

“Yañhissa, bhikkhave, anadhivāsayato uppajjeyyuṃ āsavā vighātapariḷāhā, adhivāsayato evaṃsa te āsavā vighātapariḷāhā na honti.

比丘们！如果他不这样忍耐，那些（烦恼）漏流、损恼、热恼就可能生起；但如果他这样忍耐，那些（烦恼）漏流、损恼、热恼就不会生起。

Whereas, monks, if he lacked endurance, the cankers which are destructive and consuming might arise. But because he endures, therefore these cankers which are destructive and consuming are not.

Ime vuccanti, bhikkhave, āsavā adhivāsanā pahātabbā.

比丘们！这些被称为：‘通过认同善法（忍耐）而应舍断的（烦恼）漏流！’

These, monks, are called the cankers to be got rid of by endurance.

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第五章 ✩ 因为避免恶法（否定恶法）而诸漏消失 Cankers should be got rid of by Avoidance [12]

☼ 主题 ☞ 迴避恶处 Parivajjanā pahātabbāsavā [12]

﹝第十二卷 ➲﹞ 25. “Katame ca, bhikkhave, āsavā parivajjanā pahātabbā?

比丘们！哪些是通过迴避而应舍断的诸（烦恼）漏流呢？

And what, monks, are the cankers to be got rid of by avoidance?

Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso

比丘们！这里，有比丘如理反思后，以：

In this teaching, monks, a monk, wisely reflective,

caṇḍaṃ hatthiṃ parivajjeti, caṇḍaṃ assaṃ parivajjeti, caṇḍaṃ goṇaṃ parivajjeti, caṇḍaṃ kukkuraṃ parivajjeti,

迴避凶恶的象、迴避凶恶的马、迴避凶恶的牛、迴避凶恶的狗，
avoids a fierce elephant, avoids a fierce horse, avoids a fierce bull, avoids a fierce dog,

ahiṃ khāṇuṃ kaṇṭakaṭṭhānaṃ sobbhaṃ papātaṃ candanikaṃ oḷigallaṃ.

迴避毒蛇、树桩、荆棘之地、坑洼、悬崖、污水坑、垃圾堆。

a snake, the stump of a tree, a thorny brake, a deep hole, a mountain slope, a refuse pool, a rubbish pit.

Yathārūpe anāsane nisinnaṃ yathārūpe agocare carantaṃ yathārūpe pāpake mitte bhajantaṃ

对于坐在不适当的座位上、在不适当的行处行走、与邪恶的朋友交往，

Wisely reflecting, he avoids that which is not an (allowable) seat, and that which is not a (lawful) resort (for alms), and those who are depraved friends.

viññū sabrahmacārī pāpakesu ṭhānesu okappeyyuṃ, so tañca anāsanaṃ tañca agocaraṃ te ca pāpake mitte paṭisaṅkhā yoniso parivajjeti.

明智的同梵行者可能会在恶劣的方面怀疑他；他如理反思后，迴避那样不适当的座位、那样不适当的行处以及那些邪恶的朋友。

For if he were sitting on what is not an (allowable) seat like that,
if he were walking in what is not a (lawful) resort (for alms) like that,
if he were associating with depraved friends like that,
his intelligent fellow Brahma-farers
would suspect him of depraved qualities.

“Yañhissa, bhikkhave, aparivajjayato uppajjeyyuṃ āsavā vighātapariḷāhā, parivajjayato evaṃsa te āsavā vighātapariḷāhā na honti.

比丘们！如果他不这样迴避，那些（烦恼）漏流、损恼、热恼就可能生起；但如果他这样迴避，那些（烦恼）漏流、损恼、热恼就不会生起。

Whereas, monks, if he does not avoid (these occasions),
the cankers which are destructive and consuming might arise,
but if he avoids (them),
therefore these cankers which are destructive and consuming are not.

Ime vuccanti, bhikkhave, āsavā parivajjanā pahātabbā.

比丘们！这些被称为：‘通过避免恶法（迴避）而应舍断的（烦恼）漏流！’

These, monks, are called the cankers to be got rid of by avoidance.

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第六章 ✩ 因为排除恶法（舍弃恶法）而诸漏消失 Cankers should be got rid of by Elimination [13]

☼ 主题 ☞ 断三恶寻 Vinodanā pahātabbāsavā [13]

﹝第十三卷 ➲﹞ 26. “Katame ca, bhikkhave, āsavā vinodanā pahātabbā?

比丘们！哪些是通过排除而应舍断的诸（烦恼）漏流呢？

And what, monks, are the cankers to be got rid of by elimination?

Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso

比丘们！这里，有比丘如理反思后，以：

In this teaching, monks, a monk, wisely reflective,

1. 寂静道迹──断爱恶寻 [13]

uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti,

① 对于已生起的欲寻（关于感官欲乐的念头），不容忍，舍断它、排除它、使它终结、使它消失；
does not give in to thought about sense-pleasures that has arisen,
he gets rid of it, he eliminates it, makes an end of it, sends it to its ceasing;

2. 寂静道迹──断瞋恶寻 [13]

uppannaṃ byāpādavitakkaṃ…pe…

② 对于已生起的瞋寻（恶意的念头）…（以此类推）…

he does not give in to malevolent thought that has arisen, he gets rid of it,
he eliminates it, he makes an end of it, sends it to its ceasing;

3. 寂静道迹──断害恶寻 [13]

uppannaṃ vihiṃsāvitakkaṃ…pe…

③ 对于已生起的害寻（恼害的念头）…（以此类推）…

he does not give in to thought of harming that has arisen, he gets rid of it,
he eliminates it, he makes an end of it, sends it to its ceasing;

uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti.

对于已生起的种种恶、不善法，不容忍，舍断它们、排除它们、使它们终结、使它们消失。

he does not give in to evil unskilled mental objects that have constantly arisen,
he gets rid of them, eliminates them, makes an end of them, sends them to their ceasing.

“Yañhissa, bhikkhave, avinodayato uppajjeyyuṃ āsavā vighātapariḷāhā, vinodayato evaṃsa te āsavā vighātapariḷāhā na honti.

比丘们！如果他不这样排除，那些（烦恼）漏流、损恼、热恼就可能生起；但如果他这样排除，那些（烦恼）漏流、损恼、热恼就不会生起。

Whereas, monks, if he does not eliminate (these thoughts), the cankers which are destructive and consuming might arise,
but if he eliminates (them), therefore these cankers which are destructive and consuming are not.

Ime vuccanti, bhikkhave, āsavā vinodanā pahātabbā.

比丘们！这些被称为：‘通过排除恶法而应舍断的（烦恼）漏流！’

These, monks, are called the cankers to be got rid of by elimination.

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第七章 ✩ 因为修习（道品）而诸漏消失 Cankers should be got rid of by Development [14]

☼ 主题 ☞ 七菩提分（修勤） Bhāvanā pahātabbāsavā [14]

﹝第十四卷 ➲﹞ 27. “Katame ca, bhikkhave, āsavā bhāvanā pahātabbā?

比丘们！哪些是通过修习（心智培育）而应舍断的诸（烦恼）漏流呢？

And what, monks, are the cankers to be got rid of by (mental) development?

1. 勤修道品──遍念菩提分 [14]

Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ;

⑴ 比丘们！这里，有比丘如理反思后，修习（培育）念觉支，其依止于远离、依止于离贪、依止于灭尽、导向于舍离；

In this teaching, monks, a monk, wisely reflective,
develops mindfulness as a link in awakening and which is dependent on aloofness,
dependent on lack of attraction, dependent on ceasing, ending in renunciation.

2. 勤修道品──遍择法菩提分 [14]

paṭisaṅkhā yoniso dhammavicayasambojjhaṅgaṃ bhāveti…pe…

⑵ 如理反思后，修习（培育）择法觉支…（以此类推）…依止于远离、依止于离贪、依止于灭尽、导向于舍离；

Wisely reflective, he develops investigation of dhamma as a link in awakening,
and which is dependent on aloofness, dependent on lack of attraction,
dependent on ceasing, ending in renunciation.

3. 勤修道品──遍精进菩提分 [14]

vīriyasambojjhaṅgaṃ bhāveti…

⑶ 修习（培育）精进觉支…

Wisely reflective, he develops energy as a link in awakening,
and which is dependent on aloofness, dependent on lack of attraction,
dependent on ceasing, ending in renunciation.

4. 勤修道品──遍喜菩提分 [14]

pītisambojjhaṅgaṃ bhāveti…

⑷ 修习（培育）喜觉支…

Wisely reflective, he develops rapture as a link in awakening,
and which is dependent on aloofness, dependent on lack of attraction,
dependent on ceasing, ending in renunciation.

5. 勤修道品──遍轻安菩提分 [14]

passaddhisambojjhaṅgaṃ bhāveti…

⑸ 修习（培育）轻安觉支…

Wisely reflective, he develops serenity as a link in awakening,
and which is dependent on aloofness, dependent on lack of attraction,
dependent on ceasing, ending in renunciation.

6. 勤修道品──遍定菩提分 [14]

samādhisambojjhaṅgaṃ bhāveti…

⑹ 修习（培育）定觉支…

Wisely reflective, he develops concentration as a link in awakening,
and which is dependent on aloofness, dependent on lack of attraction,
dependent on ceasing, ending in renunciation.

7. 勤修道品──遍舍菩提分 [14]

upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.

⑺ 如理反思后，修习（培育）舍觉支，其依止于远离、依止于离贪、依止于灭尽、导向于舍离。

Wisely reflective, he develops even-mindedness as a link in awakening,
and which is dependent on aloofness, dependent on lack of attraction,
dependent on ceasing, ending in renunciation.

“Yañhissa, bhikkhave, abhāvayato uppajjeyyuṃ āsavā vighātapariḷāhā, bhāvayato evaṃsa te āsavā vighātapariḷāhā na honti.

比丘们！如果他不这样修习（这些觉支），那些（烦恼）漏流、损恼、热恼就可能生起；但如果他这样修习，那些（烦恼）漏流、损恼、热恼就不会生起。

Whereas, monks, if he does not develop (these links in awakening), the cankers which are destructive and consuming might arise.

But if he develops (them), therefore these cankers which are destructive and consuming are not.

Ime vuccanti, bhikkhave, āsavā bhāvanā pahātabbā.

比丘们！这些被称为：‘通过修习（道品）而应舍断的（烦恼）漏流！’

These, monks, are called the cankers to be got rid of by development.

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第三品 ✫ 结语 (Epilog) [15]

﹝第十五卷 ➲﹞ 28. “Yato kho, bhikkhave, bhikkhuno ye āsavā dassanā pahātabbā te dassanā pahīnā honti,

比丘们！当一位比丘——

➊ 凡是通过见而应舍断的诸漏，都已通过见被舍断了；

Monks, in whatever monk those cankers to be got rid of by vision are got rid of by vision,

ye āsavā saṃvarā pahātabbā te saṃvarā pahīnā honti,

➋ 凡是通过防护而应舍断的诸漏，都已通过防护被舍断了；
in whatever monk those cankers to be got rid of by control are got rid of by control,

ye āsavā paṭisevanā pahātabbā te paṭisevanā pahīnā honti,

➌ 凡是通过受用而应舍断的诸漏，都已通过受用被舍断了；
in whatever monk those cankers to be got rid of by use are got rid of by use,

ye āsavā adhivāsanā pahātabbā te adhivāsanā pahīnā honti,

➍ 凡是通过忍耐而应舍断的诸漏，都已通过忍耐被舍断了；
in whatever monk those cankers to be got rid of by endurance are got rid of by endurance,

ye āsavā parivajjanā pahātabbā te parivajjanā pahīnā honti,

➎ 凡是通过迴避而应舍断的诸漏，都已通过迴避被舍断了；
in whatever monk those cankers to be got rid of by avoidance are got rid of by avoidance,

ye āsavā vinodanā pahātabbā te vinodanā pahīnā honti,

➏ 凡是通过排除而应舍断的诸漏，都已通过排除被舍断了；
in whatever monk those cankers to be got rid of by elimination are got rid of by elimination,

ye āsavā bhāvanā pahātabbā te bhāvanā pahīnā honti;

➐ 凡是通过修习而应舍断的诸漏，都已通过修习被舍断了；
in whatever monk those cankers to be got rid of by mental development are got rid of by mental development,

ayaṃ vuccati, bhikkhave –

比丘们！这位比丘被称为：
this monk is called, monks,

‘bhikkhu sabbāsavasaṃvarasaṃvuto viharati,

‘比丘守护一切（烦恼）漏流的律仪而住，
one who is controlled with control over all the cankers.

acchecchi [acchejji (ka.)] taṇhaṃ, vivattayi [vāvattayi (sī. pī.)] saṃyojanaṃ,

已斩断渴爱，已去除结缚，

He has cut off craving, done away with fetter,

sammā mānābhisamayā antamakāsi dukkhassā’”ti.Idamavoca bhagavā.

已完全彻知我慢，已终结了苦。’”世尊这样说道。

and by fully mastering pride, will make an end of anguish." Thus spoke the Lord.

Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

那些比丘们心满意足，

欢喜地信受世尊所说的话。

Delighted, these monks rejoiced in what the Lord had said.

Sabbāsavasuttaṃ niṭṭhitaṃ dutiyaṃ.

一切漏经 ～根本法门品·第二经终

Discourse on All the Cankers: the Second.

～《中部经典·根本法门品·Sabbāsavasutta 一切漏经》(MN 2, 14-28)

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《1》Mūlapaṇṇāsapāḷi 根本分五十经篇 (MN 1-50, 1-513)/1. Mūlapariyāyavagga 根本法门品 (MN 1-10, 1-138)”

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【经名】 1.3 Dhammadāyādasutta 法嗣经 (MN 3, 29-33)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Dhammadāyādasuttaṃ

29. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Dhammadāyādā me, bhikkhave, bhavatha, mā āmisadāyādā. Atthi me tumhesu anukampā – ‘kinti me sāvakā dhammadāyādā bhaveyyuṃ, no āmisadāyādā’ti. Tumhe ca me, bhikkhave, āmisadāyādā bhaveyyātha no dhammadāyādā, tumhepi tena ādiyā [ādissā (sī. syā. pī.)] bhaveyyātha – ‘āmisadāyādā satthusāvakā viharanti, no dhammadāyādā’ti; ahampi tena ādiyo bhaveyyaṃ – ‘āmisadāyādā satthusāvakā viharanti, no dhammadāyādā’ti. Tumhe ca me, bhikkhave, dhammadāyādā bhaveyyātha, no āmisadāyādā, tumhepi tena na ādiyā bhaveyyātha – ‘dhammadāyādā satthusāvakā viharanti, no āmisadāyādā’ti; ahampi tena na ādiyo bhaveyyaṃ – ‘dhammadāyādā satthusāvakā viharanti, no āmisadāyādā’ti. Tasmātiha me, bhikkhave, dhammadāyādā bhavatha, mā āmisadāyādā. Atthi me tumhesu anukampā – ‘kinti me sāvakā dhammadāyādā bhaveyyuṃ, no āmisadāyādā’ti.

30. “Idhāhaṃ, bhikkhave, bhuttāvī assaṃ pavārito paripuṇṇo pariyosito suhito yāvadattho; siyā ca me piṇḍapāto atirekadhammo chaḍḍanīyadhammo [chaḍḍiyadhammo (sī. syā. pī.)]. Atha dve bhikkhū āgaccheyyuṃ jighacchādubbalya- [jighacchādubballa (sī. pī.)] paretā. Tyāhaṃ evaṃ vadeyyaṃ – ‘ahaṃ khomhi, bhikkhave, bhuttāvī pavārito paripuṇṇo pariyosito suhito yāvadattho; atthi ca me ayaṃ piṇḍapāto atirekadhammo chaḍḍanīyadhammo. Sace ākaṅkhatha, bhuñjatha, no ce tumhe bhuñjissatha [sace tumhe na bhuñjissatha (sī. syā. pī.)], idānāhaṃ appaharite vā chaḍḍessāmi, appāṇake vā udake opilāpessāmī’ti. Tatrekassa bhikkhuno evamassa – ‘bhagavā kho bhuttāvī pavārito paripuṇṇo pariyosito suhito yāvadattho; atthi cāyaṃ bhagavato piṇḍapāto atirekadhammo chaḍḍanīyadhammo. Sace mayaṃ na bhuñjissāma, idāni bhagavā appaharite vā chaḍḍessati, appāṇake vā udake opilāpessati’. Vuttaṃ kho panetaṃ bhagavatā – ‘dhammadāyādā me, bhikkhave, bhavatha, mā āmisadāyādā’ti. Āmisaññataraṃ kho panetaṃ, yadidaṃ piṇḍapāto. Yaṃnūnāhaṃ imaṃ piṇḍapātaṃ abhuñjitvā imināva jighacchādubbalyena evaṃ imaṃ rattindivaṃ [rattidivaṃ (ka.)] vītināmeyyan”ti. So taṃ piṇḍapātaṃ abhuñjitvā teneva jighacchādubbalyena evaṃ taṃ rattindivaṃ vītināmeyya. Atha dutiyassa bhikkhuno evamassa – ‘bhagavā kho bhuttāvī pavārito paripuṇṇo pariyosito suhito yāvadattho; atthi cāyaṃ bhagavato piṇḍapāto atirekadhammo chaḍḍanīyadhammo. Sace mayaṃ na bhuñjissāma, idāni bhagavā appaharite vā chaḍḍessati, appāṇake vā udake opilāpessati. Yaṃnūnāhaṃ imaṃ piṇḍapātaṃ bhuñjitvā jighacchādubbalyaṃ paṭivinodetvā [paṭivinetvā (sī. syā. pī.)] evaṃ imaṃ rattindivaṃ vītināmeyyan’ti. So taṃ piṇḍapātaṃ bhuñjitvā jighacchādubbalyaṃ paṭivinodetvā evaṃ taṃ rattindivaṃ vītināmeyya. Kiñcāpi so, bhikkhave, bhikkhu taṃ piṇḍapātaṃ bhuñjitvā jighacchādubbalyaṃ paṭivinodetvā evaṃ taṃ rattindivaṃ vītināmeyya, atha kho asuyeva me purimo bhikkhu pujjataro ca pāsaṃsataro ca. Taṃ kissa hetu? Tañhi tassa, bhikkhave, bhikkhuno dīgharattaṃ appicchatāya santuṭṭhiyā sallekhāya subharatāya vīriyārambhāya saṃvattissati. Tasmātiha me, bhikkhave, dhammadāyādā bhavatha, mā āmisadāyādā. Atthi me tumhesu anukampā – ‘kinti me sāvakā dhammadāyādā bhaveyyuṃ, no āmisadāyādā’”ti.

Idamavoca bhagavā. Idaṃ vatvāna [vatvā (sī. pī.) evamīdisesu ṭhānesu] sugato uṭṭhāyāsanā vihāraṃ pāvisi.

31. Tatra kho āyasmā sāriputto acirapakkantassa bhagavato bhikkhū āmantesi – “āvuso bhikkhave”ti. “Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

“Kittāvatā nu kho, āvuso, satthu pavivittassa viharato sāvakā vivekaṃ nānusikkhanti, kittāvatā ca pana satthu pavivittassa viharato sāvakā vivekamanusikkhantī”ti? “Dūratopi kho mayaṃ, āvuso, āgacchāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṃ. Sādhu vatāyasmantaṃyeva sāriputtaṃ paṭibhātu etassa bhāsitassa attho; āyasmato sāriputtassa sutvā bhikkhū dhāressantī”ti. “Tena hāvuso, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti. “Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

“Kittāvatā nu kho, āvuso, satthu pavivittassa viharato sāvakā vivekaṃ nānusikkhanti? Idhāvuso, satthu pavivittassa viharato sāvakā vivekaṃ nānusikkhanti, yesañca dhammānaṃ satthā pahānamāha, te ca dhamme nappajahanti, bāhulikā [bāhullikā (syā.)] ca honti, sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā. Tatrāvuso, therā bhikkhū tīhi ṭhānehi gārayhā bhavanti. ‘Satthu pavivittassa viharato sāvakā vivekaṃ nānusikkhantī’ti – iminā paṭhamena ṭhānena therā bhikkhū gārayhā bhavanti. ‘Yesañca dhammānaṃ satthā pahānamāha te ca dhamme nappajahantī’ti – iminā dutiyena ṭhānena therā bhikkhū gārayhā bhavanti. ‘Bāhulikā ca, sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā’ti – iminā tatiyena ṭhānena therā bhikkhū gārayhā bhavanti. Therā, āvuso, bhikkhū imehi tīhi ṭhānehi gārayhā bhavanti. Tatrāvuso, majjhimā bhikkhū…pe… navā bhikkhū tīhi ṭhānehi gārayhā bhavanti. ‘Satthu pavivittassa viharato sāvakā vivekaṃ nānusikkhantī’ti – iminā paṭhamena ṭhānena navā bhikkhū gārayhā bhavanti. ‘Yesañca dhammānaṃ satthā pahānamāha te ca dhamme nappajahantī’ti – iminā dutiyena ṭhānena navā bhikkhū gārayhā bhavanti. ‘Bāhulikā ca honti, sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā’ti – iminā tatiyena ṭhānena navā bhikkhū gārayhā bhavanti. Navā, āvuso, bhikkhū imehi tīhi ṭhānehi gārayhā bhavanti. Ettāvatā kho, āvuso, satthu pavivittassa viharato sāvakā vivekaṃ nānusikkhanti.

32. “Kittāvatā ca, panāvuso, satthu pavivittassa viharato sāvakā vivekamanusikkhanti? Idhāvuso, satthu pavivittassa viharato sāvakā vivekamanusikkhanti – yesañca dhammānaṃ satthā pahānamāha te ca dhamme pajahanti; na ca bāhulikā honti, na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā. Tatrāvuso, therā bhikkhū tīhi ṭhānehi pāsaṃsā bhavanti. ‘Satthu pavivittassa viharato sāvakā vivekamanusikkhantī’ti – iminā paṭhamena ṭhānena therā bhikkhū pāsaṃsā bhavanti. ‘Yesañca dhammānaṃ satthā pahānamāha te ca dhamme pajahantī’ti – iminā dutiyena ṭhānena therā bhikkhū pāsaṃsā bhavanti. ‘Na ca bāhulikā, na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā’ti – iminā tatiyena ṭhānena therā bhikkhū pāsaṃsā bhavanti. Therā, āvuso, bhikkhū imehi tīhi ṭhānehi pāsaṃsā bhavanti. Tatrāvuso, majjhimā bhikkhū…pe… navā bhikkhū tīhi ṭhānehi pāsaṃsā bhavanti. ‘Satthu pavivittassa viharato sāvakā vivekamanusikkhantī’ti – iminā paṭhamena ṭhānena navā bhikkhū pāsaṃsā bhavanti. ‘Yesañca dhammānaṃ satthā pahānamāha te ca dhamme pajahantī’ti – iminā dutiyena ṭhānena navā bhikkhū pāsaṃsā bhavanti. ‘Na ca bāhulikā, na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā’ti – iminā tatiyena ṭhānena navā bhikkhū pāsaṃsā bhavanti. Navā, āvuso, bhikkhū imehi tīhi ṭhānehi pāsaṃsā bhavanti. Ettāvatā kho, āvuso, satthu pavivittassa viharato sāvakā vivekamanusikkhanti.

33. “Tatrāvuso, lobho ca pāpako doso ca pāpako. Lobhassa ca pahānāya dosassa ca pahānāya atthi majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. Katamā ca sā, āvuso, majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ [seyyathīdaṃ (sī. syā. pī.)] – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṃ kho sā, āvuso, majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.

“Tatrāvuso, kodho ca pāpako upanāho ca pāpako…pe… makkho ca pāpako paḷāso ca pāpako, issā ca pāpikā maccherañca pāpakaṃ, māyā ca pāpikā sāṭheyyañca pāpakaṃ, thambho ca pāpako sārambho ca pāpako, māno ca pāpako atimāno ca pāpako, mado ca pāpako pamādo ca pāpako. Madassa ca pahānāya pamādassa ca pahānāya atthi majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. Katamā ca sā, āvuso, majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṃ kho sā, āvuso, majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattatī”ti.

Idamavocāyasmā sāriputto. Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinandunti.

Dhammadāyādasuttaṃ niṭṭhitaṃ tatiyaṃ.

☸---------------------------------------------------------------------

第三 法嗣经 Dhammadāyādasuttaṃ

我是这样听说的。

有一次，世尊住在舍卫城祇陀林给孤独园。那时，世尊召唤各位比丘说：“各位比丘！”那些比丘回答世尊说：“世尊！”。世尊于是说：

“各位比丘！你们应当做我法的继承人，不要做物质（食物）的继承人。我怜悯你们，希望‘我的弟子们成为法的继承人，而不是物质的继承人。’各位比丘！如果你们成为我物质的继承人，而不是法的继承人，那么你们就会因此受到他人的指责批评：‘这位导师的弟子们是物质的继承人，不是法的继承人。’我也会因此受到他人的指责批评：‘这位导师的弟子们是物质的继承人，而不是法的继承人。’各位比丘！又如果你们成为我法的继承人，而不是物质的继承人，那么你们就不会因此受到他人的指责批评：‘这位导师的弟子们是法的继承人，而不是物质的继承人！’我也不会因此受到他人的指责批评：‘这位导师的弟子们是法的继承人，而不是物质的继承人。’所以，各位比丘！你们在此应当做我法的继承人，不要做物质的继承人。因为我怜悯你们，希望‘我的弟子们成为法的继承人，而不是物质的继承人。’

各位比丘！现在在这里，我已经吃过、吃饱、满足、用食完毕、充分圆满，而如果有剩余的食物，是应当丢弃的时候，有两位因饥饿虚弱而来的比丘，我就对他们这样说：“各位比丘！我已经吃过、吃饱、满足、用食完毕、充分圆满，而我这食物是剩余的，是应当丢弃的；如果你们想吃，就吃吧；如果你们不吃，我现在就把它丢在没有绿草的地方，或者倒进没有生物的水里。”这时，其中一位比丘这样想：“世尊已经吃过、吃饱、满足、用食完毕、充分圆满，而对世尊来说，这食物是剩余的，是应当丢弃的，如果我们不吃，那么世尊现在就会把它丢在没有绿草的地方，或者倒进没有生物的水里，而世尊这样说过：各位比丘！你们应当做我法的继承人，不要做物质的继承人。然而，这食物确实是一种物质。我现在不应吃这食物，就凭着这饥饿虚弱的状态，[忍耐]度过这一个白天和夜晚。”他就不吃那食物，凭着那饥饿虚弱的状态[忍耐]度过那一个白天和夜晚。而另一位比丘又这样想：“世尊已经吃过、吃饱、满足、用食完毕、充分圆满，而对世尊来说，这食物是剩余的，是应当丢弃的。如果我们不吃，那么世尊现在就会把它丢在没有绿草的地方，或者倒进没有生物的水里。我现在不如吃了这食物，来消除这饥饿虚弱，[安稳地]度过这一个白天和夜晚。”他于是吃了那食物，消除了饥饿虚弱，[安稳地]度过那一个白天和夜晚。各位比丘！虽然那位比丘吃了那食物，消除了饥饿虚弱，[安稳地]度过了那一个白天和夜晚。然而，我先前说的那位比丘更值得尊敬和称赞。这是什么原因呢？各位比丘！因为那位比丘的行为将长久地有助于少欲、知足、减损烦恼、易于供养、策励精进。所以，各位比丘！现在你们应当做我法的继承人，不要做物质的继承人。因为我怜悯你们，希望：‘我的弟子们成为法的继承人，而不是物质的继承人。’”世尊这样说了。说完这些话后，善逝从座位上站起来，进入了精舍。

世尊进入（精舍）后不久，尊者舍利弗对各位比丘说：“各位贤友！”那些比丘回答尊者舍利弗说：“贤友！”尊者舍利弗于是说：“各位贤友！当导师独处（远离）时，弟子们不随学独处（远离），是怎样的呢？又，当导师独处（远离）时，弟子们随学独处（远离），又是怎样的呢？”各位比丘回答说：“贤友！我们到尊者舍利弗这里来，哪怕从远处而来，就是为了理解这句话的意思。现在如果尊者舍利弗能阐明这句话的意思，那真是太好了。听了尊者舍利弗的解释后，各位比丘将会牢记。”舍利弗说：“那么，各位贤友，请听，好好地放在心上，我将要说了。”那些比丘回答尊者舍利弗说：“是的，贤友！”尊者舍利弗于是说：

“各位贤友！现在当导师独处（远离）时，弟子们不随学独处（远离）；对于导师所说应当舍断的法，他们不舍断；他们奢侈、懈怠，带头走向堕落，在独处（远离）方面却放下重担（不精进）。各位贤友！在这种情况下，长老比丘会因三件事情受到指责，即：‘当导师独处（远离）时，弟子们不随学独处（远离）’，这是长老比丘受指责的第一件事；其次，‘对于导师所说应当舍断的法，他们不舍断’，这是长老比丘受指责的第二件事；还有，‘他们奢侈、懈怠，带头走向堕落，在独处（远离）方面却放下重担’，这是长老比丘受指责的第三件事；各位贤友！长老比丘确实会因这三件事情受到指责。各位贤友！在这种情况下，中等僧龄的比丘……乃至……新受戒的比丘也会因三件事情受到指责，即：‘当导师独处（远离）时，弟子们不随学独处（远离）’，这是新受戒的比丘受指责的第一件事；还有，‘对于导师所说应当舍断的法，他们不舍断’，这是新受戒的比丘受指责的第二件事；还有，‘他们奢侈、懈怠，带头走向堕落，在独处（远离）方面却放下重担’，这是新受戒的比丘受指责的第三件事；各位贤友！新受戒的比丘确实会因这三件事情受到指责。各位贤友！当导师独处（远离）时，弟子们不随学独处（远离），确实就是这样的。

当导师独处（远离）时，弟子们也随学独处（远离），又是怎样的呢？各位贤友！现在当导师独处（远离）时，弟子们也随学独处（远离）；对于导师所说应当舍断的法，他们舍断了；他们不奢侈，不懈怠，在堕落方面放下重担（不去做），带头走向独处（远离）；各位贤友！在这种情况下，长老比丘会因三件事情受到称赞，即：‘当导师独处（远离）时，弟子们随学独处（远离）’，这是长老比丘受称赞的第一件事；还有，‘对于导师所说应当舍断的法，他们舍断了’，这是长老比丘受称赞的第二件事；还有，‘他们不奢侈，不懈怠，在堕落方面放下重担，带头走向独处（远离）’，这是长老比丘受称赞的第三件事；各位贤友！长老比丘确实会因这三件事情受到称赞。各位贤友！在这种情况下，中等僧龄的比丘……乃至……新受戒的比丘也会因三件事情受到称赞。即：‘当导师独处（远离）时，弟子们随学独处（远离）’，这是新受戒的比丘受称赞的第一件事；‘对于导师所说应当舍断的法，他们舍断了’，这是新受戒的比丘受称赞的第二件事；还有，‘他们不奢侈，不懈怠，在堕落方面放下重担，带头走向独处（远离）’，这是新受戒的比丘受称赞的第三件事；各位贤友！新受戒的比丘确实会因这三件事情受到称赞。各位贤友！当导师独处（远离）时，弟子们随学独处（远离），确实就是这样的。

各位贤友！于此，贪是邪恶的，嗔也是邪恶的；为了舍断贪和嗔，有一条中道，它能产生眼（洞察力）、产生智，导向寂静、神通（或译：证智）、正等觉、涅槃。各位贤友！那能产生眼、产生智，导向寂静、神通、正等觉、涅槃的中道是什么呢？那就是这圣八支道，即：正见、正思维、正语、正业、正命、正精进、正念、正定。各位贤友！这就是那条能产生眼、产生智，导向……涅槃的中道。各位贤友！于此，忿是邪恶的，恨也是邪恶的……覆（隐藏过错）是邪恶的，恼（恶言）是邪恶的……嫉是邪恶的……悭吝也是邪恶的……欺诈是邪恶的，虚伪也是邪恶的……顽固是邪恶的，激情是邪恶的……慢是邪恶的，过慢也是邪恶的……骄慢是邪恶的，放逸也是邪恶的；为了舍断骄慢和放逸，有一条中道。它能产生眼、产生智，导向……涅槃。各位贤友！那能产生眼、产生智，导向……涅槃的中道是什么呢？那就是这圣八支道。即：正见、正思维、正语、正业、正命、正精进、正念、正定。各位贤友！这就是那条能产生眼、产生智，导向寂静、神通、正等觉、涅槃的中道。”

尊者舍利弗说完这些话后，那些比丘对尊者舍利弗所说的话感到满意欢喜信受。

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2566.6.9 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《1》Mūlapaṇṇāsapāḷi 根本分五十经篇 (MN 1-50, 1-513)/1. Mūlapariyāyavagga 根本法门品 (MN 1-10, 1-138)”

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【经名】 1.4 Bhayabheravasutta 阿兰若怖骇经 (MN 4, 34-56)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Bhayabheravasuttaṃ

阿兰若怖骇经 Fear & Terror

【 English Translated from the Pali by Thanissaro Bhikkhu 】

阿兰若怖骇经【目录】(Contents)

阿兰若怖骇经 Bhayabheravasuttaṃ / Fear & Terror (MN 4, 34-56) [1~23]

第一品 ✫ 前言 Preface [1]

第一章 ✩ 如何去除 ─➢ 林居怖骇？ Isolated forest [1]

第二品 ✫ 深自反省 The forests plunder the mind [2~15]

第一章 ✩ 身业清净 Bodily activities [2]

第二章 ✩ 语业清净 Verbal activities [3]

第三章 ✩ 意业清净 Mental activities [3]

第四章 ✩ 活命清净 Livelihood [3]

第五章 ✩ 远离贪爱 Sensual pleasures [4]

第六章 ✩ 培养慈心 Good will [5]

第七章 ✩ 远离惛眠 Sloth & drowsiness [6]

第八章 ✩ 远离掉举 Restless & unstill mind [7]

第九章 ✩ 超越疑惑 Uncertain & doubting [8]

第十章 ✩ 远离赞毁 Praising & disparaging [9]

第十一章 ✩ 远离怯懦 Panic & dread [10]

第十二章 ✩ 远离名利 Offerings & fame [11]

第十三章 ✩ 发勤精进 Persistence is aroused [12]

第十四章 ✩ 正念现前 Mindfulness [13]

第十五章 ✩ 成就三昧 Concentration [14]

第十六章 ✩ 成就智慧 Discernment [15]

第三品 ✫ 不迴避、正观怖畏！ To see that fear & terror [16]

第一章 ✩ 发现惊骇之处 Terror coming [16]

第二章 ✩ 如实观看，面对惊骇 Subdue fear & terror [16]

第四品 ✫ 发勤精进、成就通智 Unflagging & knowledge [17~21]

第一章 ✩ 发勤精进 Unflagging persistence [17]

第二章 ✩ 成就禅定 Entered & remained jhana [18]

第三章 ✩ 成就通智 Directed mind to knowledge [19~21]

第一节 ❦ 宿住随念智（宿世明） Recollecting past lives [19]

第二节 ❦ 有情生死智（天眼明） The divine eye [20]

第三节 ❦ 漏尽智（漏尽明） Released from fermentation [21]

第五品 ✫ 结 语 Epilog [22~23]

第一章 ✩ 为慈愍后人而住世 Sympathy for future generations [22]

第二章 ✩ 皈依为在家弟子 Refuge for life [23]

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阿兰若怖骇经 Bhayabheravasuttaṃ / Fear & Terror (MN 4, 34-56) [1~23]

第一品 ✫ 前言 Preface [1]

﹝第一卷 ➲﹞ 34. Evaṃ me sutaṃ –

如是我闻。

I have heard that

ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.

那时，世尊住在舍卫城，祇陀林给孤独园。

on one occasion the Blessed One was staying near Savatthi at Jeta's Grove, Anathapindika's monastery.

Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami;

那时，生漏婆罗门，前往世尊的住处。

Then Janussonin the brahman went to the Blessed One and,

upasaṅkamitvā bhagavatā saddhiṃ sammodi.

去到之后，与世尊互相友好交谈、问候。

on arrival, exchanged courteous greetings with him.

Sammodanīyaṃ kathaṃ sāraṇīyaṃ [sārāṇīyaṃ (sī. syā. pī.)] vītisāretvā ekamantaṃ nisīdi.

互相问候之后，在一旁坐下。

After an exchange of friendly greetings & courtesies, he sat to one side.

Ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca –

在一旁坐下的生漏婆罗门，对世尊说：

As he was sitting there, he said to the Blessed One,

“yeme, bho gotama, kulaputtā bhavantaṃ gotamaṃ uddissa saddhā agārasmā anagāriyaṃ pabbajitā,

“尊敬的乔达摩！这些善男子是皈依尊敬的乔达摩，从在家而出家修行的。

"Master Gotama, the sons of good families who have gone forth from the home life into homelessness out of conviction in Master Gotama:

bhavaṃ tesaṃ gotamo pubbaṅgamo, bhavaṃ tesaṃ gotamo bahukāro, bhavaṃ tesaṃ gotamo samādapetā [samādāpetā (?)];

尊敬的乔达摩是他们的先行者、他们的帮助者、他们的监督鼓励者。

is Master Gotama their leader? Is Master Gotama their helper? Is Master Gotama their inspirer?

bhoto ca pana gotamassa sā janatā diṭṭhānugatiṃ āpajjatī”ti.

这些人是遵从尊敬的乔达摩的见解的。”

Do they take Master Gotama as their example?"

“Evametaṃ, brāhmaṇa, evametaṃ, brāhmaṇa! Ye te, brāhmaṇa, kulaputtā mamaṃ uddissa saddhā agārasmā anagāriyaṃ pabbajitā,

世尊说：“是的！是这样。婆罗门！是的！是这样。那些善男子是皈依我，从在家而出家修行的，

"Yes, brahman, so it is. The sons of good families who have gone forth from the home life into homelessness out of conviction in me:

ahaṃ tesaṃ pubbaṅgamo, ahaṃ tesaṃ bahukāro, ahaṃ tesaṃ samādapetā;

我是他们的先行者、他们的帮助者、他们的监督鼓励者，

I am their leader. I am their helper. I am their inspirer.

mama ca pana sā janatā diṭṭhānugatiṃ āpajjatī”ti.

而且这些人是遵从我的见解的。”

They take me as their example."

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第一章 ✩ 如何去除 ─➢ 林居怖骇？ Isolated forest [1]

“Durabhisambhavāni hi kho, bho gotama, araññavanapatthāni pantāni senāsanāni, dukkaraṃ pavivekaṃ, durabhiramaṃ ekatte, haranti maññe mano vanāni samādhiṃ alabhamānassa bhikkhuno”ti.

婆罗门又说：“确实！尊敬的乔达摩，居住在阿兰若、森林荒野、偏僻的地方，远离（人群）是很困难的、很难忍受的、独自居住是没有乐趣的。我想！寂静的森林能夺走未能证得三昧的比丘的心念。”

"But, Master Gotama, it's not easy to endure isolated forest or wilderness dwellings. It's not easy to maintain seclusion, not easy to enjoy being alone. The forests, as it were, plunder the mind of a monk who has not attained concentration."

“Evametaṃ, brāhmaṇa, evametaṃ, brāhmaṇa! Durabhisambhavāni hi kho, brāhmaṇa, araññavanapatthāni pantāni senāsanāni, dukkaraṃ pavivekaṃ, durabhiramaṃ ekatte, haranti maññe mano vanāni samādhiṃ alabhamānassa bhikkhuno”ti.

世尊说：“是这样！婆罗门，是这样！婆罗门，确实！婆罗门，居住在阿兰若、森林荒野、偏僻的地方，远离（人群）是很困难的、很难忍受的、独自居住是没有乐趣的。我想！寂静的森林能夺走未能证得三昧的比丘的心念。”

"Yes, brahman, so it is. It's not easy to endure isolated forest or wilderness dwellings. It's not easy to maintain seclusion, not easy to enjoy being alone. The forests, as it were, plunder the mind of a monk who has not attained concentration.

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第二品 ✫ 深自反省 The forests plunder the mind [2~15]

﹝第二卷 ➲﹞ 35. “Mayhampi kho, brāhmaṇa, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi –

“婆罗门！我曾经在尚未证得正觉，还是菩萨（觉悟的有情）时，这样想：

Before my Awakening, when I was still an unawakened Bodhisatta, the thought occurred to me as well:

‘durabhisambhavāni hi kho araññavanapatthāni pantāni senāsanāni, dukkaraṃ pavivekaṃ, durabhiramaṃ ekatte, haranti maññe mano vanāni samādhiṃ alabhamānassa bhikkhuno’ti.

‘确实！居住在阿兰若、森林荒野、偏僻的地方，远离（人群）是很困难的、很难忍受的、独自居住是没有乐趣的。我想！寂静的森林能夺走未能证得三昧的比丘的心念。’

'It's not easy to maintain seclusion, not easy to enjoy being alone. The forests, as it were, plunder the mind of a monk who has not attained concentration.'

第一章 ✩ 身业清净 Bodily activities [2]

Tassa mayhaṃ brāhmaṇa, etadahosi –

婆罗门！那时，我又生起这样的念头：

"The thought occurred to me:

‘ye kho keci samaṇā vā brāhmaṇā vā aparisuddhakāyakammantā araññavanapatthāni pantāni senāsanāni paṭisevanti, aparisuddhakāyakammantasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti.

‘假如有沙门、婆罗门，他们的身业不清净，如果他们到阿兰若、森林荒野、偏僻的地方去居住修行，确实！这些尊者、沙门、婆罗门，因为身业不清净的过失和污染；自然会招来不善的怖畏和惊骇。

'When brahmans or contemplatives who are unpurified in their bodily activities resort to isolated forest or wilderness dwellings, it's the fault of their unpurified bodily activities that they give rise to unskillful fear & terror.

Na kho panāhaṃ aparisuddhakāyakammanto araññavanapatthāni pantāni senāsanāni paṭisevāmi;

然而！我不是身业不清净而去阿兰若、森林荒野、偏僻的地方居住修行的人。

But it's not the case that I am unpurified in my bodily activities when I resort to isolated forest or wilderness dwellings.

parisuddhakāyakammantohamasmi.

我确实是身业清净的人！

I am purified in my bodily activities.

Ye hi vo ariyā parisuddhakāyakammantā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti.

然而！在身业清净而到阿兰若、森林荒野、偏僻地方居住修行的圣者当中，我确实是其中之一。’

I am one of those noble ones who are purified in their bodily activities when they resort to isolated forest or wilderness dwellings.'

Etamahaṃ, brāhmaṇa, parisuddhakāyakammataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.

婆罗门！我观察自己，身业清净，就更加安心地进入阿兰若（寂静林）去居住。

Seeing in myself this purity of bodily activities, I felt even more undaunted about staying in the wilderness.

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第二章 ✩ 语业清净 Verbal activities [3]

﹝第三卷 ➲﹞ 36. Tassa mayhaṃ, brāhmaṇa, etadahosi –

婆罗门！那时，我又生起这样的念头：

"The thought occurred to me:

‘ye kho keci samaṇā vā brāhmaṇā vā aparisuddhavacīkammantā…pe…

‘假如有沙门、婆罗门，他们的语业不清净，如果他们到阿兰若、森林荒野、偏僻的地方去居住修行，确实！这些尊者、沙门、婆罗门，因为语业不清净的过失和污染；自然会招来不善的怖畏和惊骇。

然而！我不是语业不清净而去阿兰若、森林荒野、偏僻的地方居住修行的人。

我确实是语业清净的人！

然而！在语业清净而到阿兰若、森林荒野、偏僻地方居住修行的圣者当中，我确实是其中之一。’

婆罗门！我观察自己，语业清净，就更加安心地进入阿兰若（寂静林）去居住。

'When brahmans or contemplatives who are unpurified in their verbal activities...

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第三章 ✩ 意业清净 Mental activities [3]

aparisuddhamanokammantā …pe…

婆罗门！那时，我又生起这样的念头：

‘假如有沙门、婆罗门，他们的意业不清净，如果他们到阿兰若、森林荒野、偏僻的地方去居住修行，确实！这些尊者、沙门、婆罗门，因为意业不清净的过失和污染；自然会招来不善的怖畏和惊骇。

unpurified in their mental activities...

然而！我不是意业不清净而去阿兰若、森林荒野、偏僻的地方居住修行的人。

我确实是意业清净的人！

然而！在意业清净而到阿兰若、森林荒野、偏僻地方居住修行的圣者当中，我确实是其中之一。’

婆罗门！我观察自己，意业清净，就更加安心地进入阿兰若（寂静林）去居住。

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第四章 ✩ 活命清净 Livelihood [3]

aparisuddhājīvā araññavanapatthāni pantāni senāsanāni paṭisevanti, aparisuddhājīvasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti.

婆罗门！那时，我又生起这样的念头：

‘假如有沙门、婆罗门，他们的活命（谋生方式）不清净，如果他们到阿兰若、森林荒野、偏僻的地方去居住修行，确实！这些尊者、沙门、婆罗门，因为活命不清净的过失和污染；自然会招来不善的怖畏和惊骇。

unpurified in their livelihood resort to isolated forest or wilderness dwellings, it's the fault of their unpurified livelihood that they give rise to unskillful fear & terror.

Na kho panāhaṃ aparisuddhājīvo araññavanapatthāni pantāni senāsanāni paṭisevāmi;

然而！我不是活命不清净而去阿兰若、森林荒野、偏僻的地方居住修行的人。

But it's not the case that I am unpurified in my livelihood when I resort to isolated forest or wilderness dwellings.

parisuddhājīvohamasmi.

我确实是活命清净的人！

I am purified in my livelihood.

Ye hi vo ariyā parisuddhājīvā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti.

然而！在活命清净而到阿兰若、森林荒野、偏僻地方居住修行的圣者当中，我确实是其中之一。’

I am one of those noble ones who are purified in their livelihood when they resort to isolated forest or wilderness dwellings.'

Etamahaṃ, brāhmaṇa, parisuddhājīvataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.

婆罗门！我观察自己，活命清净，就更加安心地进入阿兰若（寂静林）去居住。

Seeing in myself this purity of livelihood, I felt even more undaunted about staying in the wilderness.

第五章 ✩ 远离贪爱 Sensual pleasures [4]

﹝第四卷 ➲﹞ 37. Tassa mayhaṃ, brāhmaṇa, etadahosi –

婆罗门！那时，我又生起这样的念头：

"The thought occurred to me:

‘ye kho keci samaṇā vā brāhmaṇā vā abhijjhālū kāmesu tibbasārāgā araññavanapatthāni pantāni senāsanāni paṭisevanti, abhijjhālukāmesutibbasārāgasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti.

‘假如有沙门、婆罗门，他们有贪求心、对感官欲乐有强烈的贪爱执着，如果他们到阿兰若、森林荒野、偏僻的地方去居住修行，确实！这些尊者、沙门、婆罗门，因为贪求、强烈贪爱执着的污染；自然会招来不善的怖畏和惊骇。

'When brahmans or contemplatives who are covetous & fiercely passionate for sensual pleasures...

Na kho panāhaṃ abhijjhālu kāmesu tibbasārāgo araññavanapatthāni pantāni senāsanāni paṭisevāmi;

然而！我不是有贪求心、强烈贪爱执着而去阿兰若、森林荒野、偏僻的地方居住修行的人。

I am not covetous...'...

anabhijjhālūhamasmi.

我确实是没有贪求的人！

Ye hi vo ariyā anabhijjhālū araññavanapatthāni pantāni senāsanāni paṭisevanti, tesamahaṃ aññataro’ti.

然而！在没有贪求而到阿兰若、森林荒野、偏僻地方居住修行的圣者当中，我确实是其中之一。’

Etamahaṃ, brāhmaṇa, anabhijjhālutaṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.

婆罗门！我观察自己，确实没有贪求，就更加安心地进入阿兰若（寂静林）去居住。

第六章 ✩ 培养慈心 Good will [5]

﹝第五卷 ➲﹞ 38. Tassa mayhaṃ, brāhmaṇa, etadahosi –

婆罗门！那时，我又生起这样的念头：

‘ye kho keci samaṇā vā brāhmaṇā vā byāpannacittā paduṭṭhamanasaṅkappā araññavanapatthāni pantāni senāsanāni paṭisevanti, byāpannacittapaduṭṭhamanasaṅkappasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti.

‘假如有沙门、婆罗门，他们怀有瞋恨心、心存恶意，如果他们到阿兰若、森林荒野、偏僻的地方去居住修行，确实！这些尊者、沙门、婆罗门，因为瞋恨心、恶意念头的污染；自然会招来不善的怖畏和惊骇。

"...'When brahmans or contemplatives who have minds of ill will, with destructive attitudes...

Na kho panāhaṃ byāpannacitto paduṭṭhamanasaṅkappo araññavanapatthāni pantāni senāsanāni paṭisevāmi;

然而！我不是怀有瞋恨心、心存恶意而去阿兰若、森林荒野、偏僻的地方居住修行的人。

mettacittohamasmi.

我确实是怀有慈心的人！

I have a mind of good will...'...

Ye hi vo ariyā mettacittā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti.

然而！在怀有慈心而到阿兰若、森林荒野、偏僻地方居住修行的圣者当中，我确实是其中之一。’

Etamahaṃ, brāhmaṇa, mettacittataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.

婆罗门！我观察自己，是怀有慈心的人，就更加安心地进入阿兰若（寂静林）去居住。

第七章 ✩ 远离惛眠 Sloth & drowsiness [6]

﹝第六卷 ➲﹞ 39. Tassa mayhaṃ, brāhmaṇa, etadahosi –

婆罗门！那时，我又生起这样的念头：

‘ye kho keci samaṇā vā brāhmaṇā vā thīnamiddhapariyuṭṭhitā araññavanapatthāni pantāni senāsanāni paṭisevanti, thīnamiddhapariyuṭṭhānasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti.

‘假如有沙门、婆罗门，他们被惛沉和睡眠所困扰，如果他们到阿兰若、森林荒野、偏僻的地方去居住修行，确实！这些尊者、沙门、婆罗门，因为被惛沉和睡眠困扰的污染；自然会招来不善的怖畏和惊骇。

"...'When brahmans or contemplatives who are overcome by sloth & drowsiness...

Na kho panāhaṃ thīnamiddhapariyuṭṭhito araññavanapatthāni pantāni senāsanāni paṭisevāmi;

然而！我不是被惛沉和睡眠困扰而去阿兰若、森林荒野、偏僻的地方居住修行的人。

vigatathīnamiddhohamasmi.

我确实是远离惛沉和睡眠的人！

I am devoid of sloth & drowsiness...'...

Ye hi vo ariyā vigatathīnamiddhā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti.

然而！在远离惛沉和睡眠而到阿兰若、森林荒野、偏僻地方居住修行的圣者当中，我确实是其中之一。’

Etamahaṃ, brāhmaṇa, vigatathīnamiddhataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.

婆罗门！我观察自己，确实远离惛沉和睡眠，就更加安心地进入阿兰若（寂静林）去居住。

第八章 ✩ 远离掉举 Restless & unstill mind [7]

﹝第七卷 ➲﹞ 40. Tassa mayhaṃ, brāhmaṇa, etadahosi –

婆罗门！那时，我又生起这样的念头：

‘ye kho keci samaṇā vā brāhmaṇā vā uddhatā avūpasantacittā araññavanapatthāni pantāni senāsanāni paṭisevanti, uddhataavūpasantacittasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti.

‘假如有沙门、婆罗门，他们内心掉举、不得安宁，如果他们到阿兰若、森林荒野、偏僻的地方去居住修行，确实！这些尊者、沙门、婆罗门，因为内心掉举、不得安宁的污染；自然会招来不善的怖畏和惊骇。

"...'When brahmans or contemplatives who are restless & with an unstill mind...

Na kho panāhaṃ uddhato avūpasantacitto araññavanapatthāni pantāni senāsanāni paṭisevāmi;

然而！我不是内心掉举、不得安宁而去阿兰若、森林荒野、偏僻的地方居住修行的人。

vūpasantacittohamasmi.

我确实是内心已安住于寂静的人！

I have a still mind...'...

Ye hi vo ariyā vūpasantacittā araññavanapatthāni pantāni senāsanāni paṭisevanti, tesamahaṃ aññataro’ti.

然而！在内心已安住于寂静而到阿兰若、森林荒野、偏僻地方居住修行的圣者当中，我确实是其中之一。’

Etamahaṃ, brāhmaṇa, vūpasantacittataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.

婆罗门！我观察自己，内心确实已安住于寂静，就更加安心地进入阿兰若（寂静林）去居住。

卍　　　　卍　　　　卍

第九章 ✩ 超越疑惑 Uncertain & doubting [8]

﹝第八卷 ➲﹞ 41. Tassa mayhaṃ, brāhmaṇa, etadahosi –

婆罗门！那时，我又生起这样的念头：

‘ye kho keci samaṇā vā brāhmaṇā vā kaṅkhī vicikicchī araññavanapatthāni pantāni senāsanāni paṭisevanti, kaṅkhivicikicchisandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti.

‘假如有沙门、婆罗门，他们心中充满疑惑、犹豫不决，如果他们到阿兰若、森林荒野、偏僻的地方去居住修行，确实！这些尊者、沙门、婆罗门，因为心中充满疑惑、犹豫不决的污染；自然会招来不善的怖畏和惊骇。

"...'When brahmans or contemplatives who are uncertain & doubting...

Na kho panāhaṃ kaṅkhī vicikicchī araññavanapatthāni pantāni senāsanāni paṭisevāmi;

然而！我不是心中充满疑惑、犹豫不决而去阿兰若、森林荒野、偏僻的地方居住修行的人。

tiṇṇavicikicchohamasmi.

我确实是超越疑惑的人！

I have gone beyond uncertainty...'...

Ye hi vo ariyā tiṇṇavicikicchā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti.

然而！在超越疑惑而到阿兰若、森林荒野、偏僻地方居住修行的圣者当中，我确实是其中之一。’

Etamahaṃ, brāhmaṇa, tiṇṇavicikicchataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.

婆罗门！我观察自己，超越了疑惑，就更加安心地进入阿兰若（寂静林）去居住。

第十章 ✩ 远离赞毁 Praising & disparaging [9]

﹝第九卷 ➲﹞ 42. Tassa mayhaṃ, brāhmaṇa, etadahosi –

婆罗门！那时，我又生起这样的念头：

‘ye kho keci samaṇā vā brāhmaṇā vā attukkaṃsakā paravambhī araññavanapatthāni pantāni senāsanāni paṭisevanti, attukkaṃsanaparavambhanasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti.

‘假如有沙门、婆罗门，他们赞扬自己、贬低他人（自赞毁他），如果他们到阿兰若、森林荒野、偏僻的地方去居住修行，确实！这些尊者、沙门、婆罗门，因为赞扬自己、贬低他人的污染；自然会招来不善的怖畏和惊骇。

"...'When brahmans or contemplatives who are given to praising themselves & disparaging others...

Na kho panāhaṃ attukkaṃsako paravambhī araññavanapatthāni pantāni senāsanāni paṭisevāmi;

然而！我不是赞扬自己、贬低他人而去阿兰若、森林荒野、偏僻的地方居住修行的人。

anattukkaṃsako aparavambhīhamasmi.

我确实是不赞扬自己、不贬低他人的人！

I do not praise myself or disparage others...'...

Ye hi vo ariyā anattukkaṃsakā aparavambhī araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti.

然而！在不赞扬自己、不贬低他人而到阿兰若、森林荒野、偏僻地方居住修行的圣者当中，我确实是其中之一。’

Etamahaṃ, brāhmaṇa, anattukkaṃsakataṃ aparavambhitaṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.

婆罗门！我观察自己，不赞扬自己、不贬低他人，就更加安心地进入阿兰若（寂静林）去居住。

第十一章 ✩ 远离怯懦 Panic & dread [10]

﹝第十卷 ➲﹞ 43. Tassa mayhaṃ, brāhmaṇa, etadahosi –

婆罗门！那时，我又生起这样的念头：

‘ye kho keci samaṇā vā brāhmaṇā vā chambhī bhīrukajātikā araññavanapatthāni pantāni senāsanāni paṭisevanti, chambhibhīrukajātikasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti.

‘假如有沙门、婆罗门，他们生性胆怯、容易受惊吓，如果他们到阿兰若、森林荒野、偏僻的地方去居住修行，确实！这些尊者、沙门、婆罗门，因为生性胆怯、容易受惊吓的污染；自然会招来不善的怖畏和惊骇。

"...'When brahmans or contemplatives who tend toward panic & dread...

Na kho panāhaṃ chambhī bhīrukajātiko araññavanapatthāni pantāni senāsanāni paṭisevāmi;

然而！我不是生性胆怯、容易受惊吓而去阿兰若、森林荒野、偏僻的地方居住修行的人。

vigatalomahaṃsohamasmi.

我确实是远离恐惧毛竖的人！

I have gone beyond horripilation...'...

Ye hi vo ariyā vigatalomahaṃsā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti.

然而！在远离恐惧毛竖而到阿兰若、森林荒野、偏僻地方居住修行的圣者当中，我确实是其中之一。’

Etamahaṃ, brāhmaṇa, vigatalomahaṃsataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.

婆罗门！我观察自己，远离了恐惧毛竖，就更加安心地进入阿兰若（寂静林）去居住。

第十二章 ✩ 远离名利 Offerings & fame [11]

﹝第十一卷 ➲﹞ 44. Tassa mayhaṃ, brāhmaṇa, etadahosi –

婆罗门！那时，我又生起这样的念头：

‘ye kho keci samaṇā vā brāhmaṇā vā lābhasakkārasilokaṃ nikāmayamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, lābhasakkārasilokanikāmana [nikāmayamāna (sī. syā.)] sandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti.

‘假如有沙门、婆罗门，他们渴望得到利养、恭敬和名声，如果他们到阿兰若、森林荒野、偏僻的地方去居住修行，确实！这些尊者、沙门、婆罗门，因为渴望得到利养、恭敬和名声的污染；自然会招来不善的怖畏和惊骇。

"...'When brahmans or contemplatives who are desirous of gains, offerings, & fame...

Na kho panāhaṃ lābhasakkārasilokaṃ nikāmayamāno araññavanapatthāni pantāni senāsanāni paṭisevāmi;

然而！我不是渴望得到利养、恭敬和名声而去阿兰若、森林荒野、偏僻的地方居住修行的人。

appicchohamasmi.

我确实是少欲（知足）的人！

I have few wants...'...

Ye hi vo ariyā appicchā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti.

然而！在少欲（知足）而到阿兰若、森林荒野、偏僻地方居住修行的圣者当中，我确实是其中之一。’

Etamahaṃ, brāhmaṇa, appicchataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.

婆罗门！我观察自己，是少欲（知足）的人，就更加安心地进入阿兰若（寂静林）去居住。

第十三章 ✩ 发勤精进 Persistence is aroused [12]

﹝第十二卷 ➲﹞ 45. Tassa mayhaṃ, brāhmaṇa, etadahosi –

婆罗门！那时，我又生起这样的念头：

‘ye kho keci samaṇā vā brāhmaṇā vā kusītā hīnavīriyā araññavanapatthāni pantāni senāsanāni paṭisevanti, kusītahīnavīriyasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti.

‘假如有沙门、婆罗门，他们懒惰懈怠、缺乏精进，如果他们到阿兰若、森林荒野、偏僻的地方去居住修行，确实！这些尊者、沙门、婆罗门，因为懒惰懈怠、缺乏精进的污染；自然会招来不善的怖畏和惊骇。

"...'When brahmans or contemplatives who are lazy & lacking in persistence...

Na kho panāhaṃ kusīto hīnavīriyo araññavanapatthāni pantāni senāsanāni paṭisevāmi;

然而！我不是懒惰懈怠、缺乏精进而去阿兰若、森林荒野、偏僻的地方居住修行的人。

āraddhavīriyohamasmi.

我确实是发起精进的人！

My persistence is aroused...'...

Ye hi vo ariyā āraddhavīriyā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti.

然而！在发起精进而到阿兰若、森林荒野、偏僻地方居住修行的圣者当中，我确实是其中之一。’

Etamahaṃ, brāhmaṇa, āraddhavīriyataṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.

婆罗门！我观察自己，发起了精进，就更加安心地进入阿兰若（寂静林）去居住。

第十四章 ✩ 正念现前 Mindfulness [13]

﹝第十三卷 ➲﹞ 46. Tassa mayhaṃ, brāhmaṇa, etadahosi –

婆罗门！那时，我又生起这样的念头：

‘ye kho keci samaṇā vā brāhmaṇā vā muṭṭhassatī asampajānā araññavanapatthāni pantāni senāsanāni paṭisevanti, muṭṭhassatiasampajānasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti.

‘假如有沙门、婆罗门，他们失念、不正知（缺乏觉知），如果他们到阿兰若、森林荒野、偏僻的地方去居住修行，确实！这些尊者、沙门、婆罗门，因为失念、不正知的污染；自然会招来不善的怖畏和惊骇。

"...'When brahmans or contemplatives who are muddled in their mindfulness & unalert...

Na kho panāhaṃ muṭṭhassati asampajāno araññavanapatthāni pantāni senāsanāni paṭisevāmi;

然而！我不是失念、不正知而去阿兰若、森林荒野、偏僻的地方居住修行的人。

upaṭṭhitassatihamasmi.

我确实是正念现前的人！

I have mindfulness established...'...

Ye hi vo ariyā upaṭṭhitassatī araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti.

然而！在正念现前而到阿兰若、森林荒野、偏僻地方居住修行的圣者当中，我确实是其中之一。’

Etamahaṃ, brāhmaṇa, upaṭṭhitassatitaṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.

婆罗门！我观察自己，正念现前，就更加安心地进入阿兰若（寂静林）去居住。

第十五章 ✩ 成就三昧 Concentration [14]

﹝第十四卷 ➲﹞ 47. Tassa mayhaṃ, brāhmaṇa, etadahosi –

婆罗门！那时，我又生起这样的念头：

‘ye kho keci samaṇā vā brāhmaṇā vā asamāhitā vibbhantacittā araññavanapatthāni pantāni senāsanāni paṭisevanti, asamāhitavibbhantacittasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti.

‘假如有沙门、婆罗门，他们心不定、意散乱，如果他们到阿兰若、森林荒野、偏僻的地方去居住修行，确实！这些尊者、沙门、婆罗门，因为心不定、意散乱的污染；自然会招来不善的怖畏和惊骇。

"...'When brahmans or contemplatives who are unconcentrated, with straying minds...

Na kho panāhaṃ asamāhito vibbhantacitto araññavanapatthāni pantāni senāsanāni paṭisevāmi;

然而！我不是心不定、意散乱而去阿兰若、森林荒野、偏僻的地方居住修行的人。

samādhisampannohamasmi.

我确实是成就三昧（定）的人！

I am consummate in concentration...'...

Ye hi vo ariyā samādhisampannā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti.

然而！在成就三昧而到阿兰若、森林荒野、偏僻地方居住修行的圣者当中，我确实是其中之一。’

Etamahaṃ, brāhmaṇa, samādhisampadaṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.

婆罗门！我观察自己，成就了三昧，就更加安心地进入阿兰若（寂静林）去居住。

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第十六章 ✩ 成就智慧 Discernment [15]

﹝第十五卷 ➲﹞ 48. Tassa mayhaṃ, brāhmaṇa, etadahosi –

婆罗门！那时，我又生起这样的念头：

"The thought occurred to me:

‘ye kho keci samaṇā vā brāhmaṇā vā duppaññā eḷamūgā araññavanapatthāni pantāni senāsanāni paṭisevanti, duppaññaeḷamūgasandosahetu have te bhonto samaṇabrāhmaṇā akusalaṃ bhayabheravaṃ avhāyanti.

‘假如有沙门、婆罗门，他们智慧低劣、愚钝无知，如果他们到阿兰若、森林荒野、偏僻的地方去居住修行，确实！这些尊者、沙门、婆罗门，因为智慧低劣、愚钝无知的污染；自然会招来不善的怖畏和惊骇。

'When brahmans or contemplatives who are drooling idiots, resort to isolated forest or wilderness dwellings, it's the fault of their drooling idiocy that they give rise to unskillful fear & terror.

Na kho panāhaṃ duppañño eḷamūgo araññavanapatthāni pantāni senāsanāni paṭisevāmi;

然而！我不是智慧低劣、愚钝无知而去阿兰若、森林荒野、偏僻的地方居住修行的人。

But it's not the case that I am a drooling idiot, when I resort to isolated forest or wilderness dwellings.

paññāsampannohamasmi.

我确实是成就（般若）智慧的人！

I am consummate in discernment.

Ye hi vo ariyā paññāsampannā araññavanapatthāni pantāni senāsanāni paṭisevanti tesamahaṃ aññataro’ti.

然而！在成就（般若）智慧而到阿兰若、森林荒野、偏僻地方居住修行的圣者当中，我确实是其中之一。’

I am one of those noble ones who are consummate in discernment when they resort to isolated forest or wilderness dwellings.'

Etamahaṃ, brāhmaṇa, paññāsampadaṃ attani sampassamāno bhiyyo pallomamāpādiṃ araññe vihārāya.

婆罗门！我观察自己，成就了（般若）智慧，就更加安心地进入阿兰若（寂静林）去居住。

Seeing in myself this consummate discernment, I felt even more undaunted about staying in the wilderness.

Soḷasapariyāyaṃ niṭṭhitaṃ.

（观察自己）本段共计，十六章节诵完。

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第三品 ✫ 不迴避、正观怖畏！ To see that fear & terror [16]

第一章 ✩ 发现惊骇之处 Terror coming [16]

﹝第十六卷 ➲﹞ 49. Tassa mayhaṃ, brāhmaṇa, etadahosi –

婆罗门！那时，我又生起这样的念头：

"The thought occurred to me:

‘yaṃnūnāhaṃ yā tā rattiyo abhiññātā abhilakkhitā –

‘那么！我在（公认的）特定节日夜晚，

'What if — on recognized, designated nights

cātuddasī pañcadasī aṭṭhamī ca pakkhassa – tathārūpāsu rattīsu

例如，每半月十四日、十五日及八日夜晚，
such as the eighth, fourteenth, & fifteenth of the lunar fortnight —

yāni tāni ārāmacetiyāni vanacetiyāni rukkhacetiyāni

在园林塔庙（墓园）、森林塔庙（祠堂）、树下塔庙（神庙）、

I were to stay in the sort of places that are awe-inspiring and make your hair stand on end, such as park-shrines, forest-shrines, & tree-shrines?

bhiṃsanakāni salomahaṃsāni tathārūpesu

那些令人敬畏、毛骨悚然等地方，

senāsanesu vihareyyaṃ appeva nāmāhaṃ bhayabheravaṃ passeyyan’ti.

如果能在那里住下（持续安住），那么，或许就能见到那怖畏和惊骇。’

Perhaps I would get to see that fear & terror.'

So kho ahaṃ, brāhmaṇa, aparena samayena yā tā rattiyo abhiññātā abhilakkhitā –

在那之后，婆罗门！我在（公认的）特定节日夜晚，

So at a later time — on recognized, designated nights

cātuddasī pañcadasī aṭṭhamī ca pakkhassa – tathārūpāsu rattīsu

例如，每半月十四日、十五日及八日夜晚，
such as the eighth, fourteenth, & fifteenth of the lunar fortnight —

yāni tāni ārāmacetiyāni vanacetiyāni rukkhacetiyāni

在园林塔庙（墓园）、森林塔庙（祠堂）、树下塔庙（神庙）、

I stayed in the sort of places that are awe-inspiring and make your hair stand on end, such as park-shrines, forest-shrines, & tree-shrines.

bhiṃsanakāni salomahaṃsāni tathārūpesu

那些令人敬畏、毛骨悚然等地方，

senāsanesu viharāmi.

我在那里住下（持续安住）。

Tattha ca me, brāhmaṇa, viharato mago vā āgacchati,

那时，婆罗门！我住在那里时，或有野鹿靠近、

And while I was staying there a wild animal would come,

moro vā kaṭṭhaṃ pāteti,

或有孔雀打落枯枝、
or a bird would make a twig fall,

vāto vā paṇṇakasaṭaṃ [paṇṇasaṭaṃ (sī. pī.)] ereti;

或有风吹动落叶的声音。

or wind would rustle the fallen leaves.

tassa mayhaṃ brāhmaṇa etadahosi [tassa mayhaṃ evaṃ hoti (sī. syā.)] –

婆罗门！那时，我又生起这样的念头：

The thought would occur to me:

‘etaṃ nūna taṃ bhayabheravaṃ āgacchatī’ti.

‘难道那怖畏和惊骇，正从这里靠近吗？’

'Is this that fear & terror coming?'

第二章 ✩ 如实观看，面对惊骇 Subdue fear & terror [16]

Tassa mayhaṃ, brāhmaṇa, etadahosi –

婆罗门！那时，我又生起这样的念头：

Then the thought occurred to me:

‘kiṃ nu kho ahaṃ aññadatthu bhayapaṭikaṅkhī [bhayapāṭikaṅkhī (sī.)] viharāmi?

‘我为什么只是在这里，一味地等待怖畏的出现呢？

'Why do I just keep waiting for fear?

Yaṃnūnāhaṃ yathābhūtaṃ yathābhūtassa [yathābhūtassa yathābhūtassa (sī. syā.)] me taṃ bhayabheravaṃ āgacchati,

不如，无论那怖畏和惊骇以何种状态出现，

What if I were to subdue fear & terror in whatever state they come?'

tathābhūtaṃ tathābhūtova [yathābhūto yathābhūtova (sī. syā.)] taṃ bhayabheravaṃ paṭivineyyan’ti.

我就以那样的状态去面对它、降服它——那怖畏和惊骇。’

Tassa mayhaṃ, brāhmaṇa, caṅkamantassa taṃ bhayabheravaṃ āgacchati.

➊ 婆罗门！假如，当我在经行时，怖畏和惊骇出现了，

So when fear & terror came while I was walking back & forth,

So kho ahaṃ, brāhmaṇa, neva tāva tiṭṭhāmi na nisīdāmi na nipajjāmi,

婆罗门！那时，我既不站立、不坐下、也不躺卧；

I would not stand or sit or lie down. I would keep walking back & forth

yāva caṅkamantova taṃ bhayabheravaṃ paṭivinemi.

我继续经行，直到降服了——那怖畏和惊骇。

until I had subdued that fear & terror.

Tassa mayhaṃ, brāhmaṇa, ṭhitassa taṃ bhayabheravaṃ āgacchati.

➋ 婆罗门！假如，当我在站立时，怖畏和惊骇出现了，

When fear & terror came while I was standing,

So kho ahaṃ, brāhmaṇa, neva tāva caṅkamāmi na nisīdāmi na nipajjāmi.

婆罗门！那时，我既不经行、不坐下、也不躺卧；

I would not walk or sit or lie down.

Yāva ṭhitova taṃ bhayabheravaṃ paṭivinemi.

我保持站立，直到降服了——那怖畏和惊骇。

I would keep standing until I had subdued that fear & terror.

Tassa mayhaṃ, brāhmaṇa, nisinnassa taṃ bhayabheravaṃ āgacchati.

➌ 婆罗门！假如，当我在坐着时，怖畏和惊骇出现了，

When fear & terror came while I was sitting,

So kho ahaṃ, brāhmaṇa, neva tāva nipajjāmi na tiṭṭhāmi na caṅkamāmi,

婆罗门！那时，我既不躺卧、不站立、也不经行；

I would not lie down or stand up or walk.

yāva nisinnova taṃ bhayabheravaṃ paṭivinemi.

我保持坐着，直到降服了——那怖畏和惊骇。

I would keep sitting until I had subdued that fear & terror.

Tassa mayhaṃ, brāhmaṇa, nipannassa taṃ bhayabheravaṃ āgacchati.

➍ 婆罗门！假如，当我在躺卧（狮子卧）时，怖畏和惊骇出现了，

When fear & terror came while I was lying down,

So kho ahaṃ, brāhmaṇa, neva tāva nisīdāmi na tiṭṭhāmi na caṅkamāmi,

婆罗门！那时，我既不坐起、不站立、也不经行；

I would not sit up or stand or walk.

yāva nipannova taṃ bhayabheravaṃ paṭivinemi.

我保持躺卧，直到降服了——那怖畏和惊骇。

I would keep lying down until I had subdued that fear & terror.

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第四品 ✫ 发勤精进、成就通智 Unflagging & knowledge [17~21]

第一章 ✩ 发勤精进 Unflagging persistence [17]

﹝第十七卷 ➲﹞ 50. Santi kho pana, brāhmaṇa, eke samaṇabrāhmaṇā rattiṃyeva samānaṃ divāti sañjānanti, divāyeva samānaṃ rattīti sañjānanti.

婆罗门！有些沙门、婆罗门，把夜晚认知为白天；把白昼认知为黑夜。

"There are some brahmans & contemplatives, brahman, who have the perception of 'day' when it is night, and of 'night' when it is day.

Idamahaṃ tesaṃ samaṇabrāhmaṇānaṃ sammohavihārasmiṃ vadāmi.

对于这些沙门、婆罗门，我说这是因为他们住在愚痴和迷乱之中。

This, I tell you, is their being in a dwelling of delusion.

Ahaṃ kho pana, brāhmaṇa, rattiṃyeva samānaṃ rattīti sañjānāmi, divāyeva samānaṃ divāti sañjānāmi.

婆罗门！而我确实是，把夜晚认知为夜晚；把白昼认知为白昼。

As for me, I have the perception of 'day' when it is day, and of 'night' when it is night.

Yaṃ kho taṃ, brāhmaṇa, sammā vadamāno vadeyya –

婆罗门！然而，如果有人要正确地说，（应该这样说：）

If anyone, when speaking rightly, were to say,

‘asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti,

‘无痴的有情，出现在世间，是为了许多众生的利益、许多众生的安乐，出于对世间的慈愍，为了天神的和人类的福祉、利益和安乐。’

'A being not subject to delusion has appeared in the world for the benefit & happiness of many, out of sympathy for the world, for the welfare, benefit, & happiness of human & divine beings,'

mameva taṃ sammā vadamāno vadeyya – ‘asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.

对我而言，如果有人要正确地说，（应该这样说：）‘无痴的有情，出现在世间，是为了许多众生的利益、许多众生的安乐，出于对世间的慈愍，为了天神的和人类的福祉、利益和安乐。’

he would rightly be speaking of me.

第二章 ✩ 成就禅定 Entered & remained jhana [18]

﹝第十八卷 ➲﹞ 51. Āraddhaṃ kho pana me, brāhmaṇa, vīriyaṃ ahosi asallīnaṃ, upaṭṭhitā sati asammuṭṭhā [appammuṭṭhā (syā.)], passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ.

再者，婆罗门！我发起精进而毫不懈怠，正念现前而没有迷失，身体轻安而不激动，内心专注而达到一境性。

"Unflagging persistence was aroused in me, and unmuddled mindfulness established. My body was calm & unaroused, my mind concentrated & single.

So kho ahaṃ, brāhmaṇa, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihāsiṃ.

婆罗门！❶ 我远离了感官欲乐、远离了不善法，带着寻和伺，体验着由‘远离而产生的喜和乐’，成就初禅并安住于其中。

Quite withdrawn from sensuality, withdrawn from unskillful mental qualities, I entered & remained in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation.

Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja vihāsiṃ.

❷ 随着寻和伺的平息，内心变得宁静，意识统一，不再有寻和伺，体验着由‘定而产生的喜和乐’，成就二禅并安住于其中。

With the stilling of directed thoughts & evaluations, I entered & remained in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation — internal assurance.

Pītiyā ca virāgā upekkhako ca vihāsiṃ, sato ca sampajāno sukhañca kāyena paṭisaṃvedesiṃ; yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja vihāsiṃ.

❸ 随着喜的消退，我住于舍，保持正念和觉知，身体感受到乐。这就是圣者们所说的‘舍、念、乐住’，成就三禅并安住于其中。

With the fading of rapture I remained in equanimity, mindful & alert, and physically sensitive of pleasure. I entered & remained in the third jhana, of which the noble ones declare, 'Equanimous & mindful, he has a pleasant abiding.'

Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja vihāsiṃ.

❹ 随着乐的舍弃和苦的舍弃，以及先前喜和忧的消失，我进入不苦不乐、由‘舍而来的念的清净’，成就四禅并安住于其中。

With the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — I entered & remained in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain.

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第三章 ✩ 成就通智 Directed mind to knowledge [19~21]

第一节 ❦ 宿住随念智（宿世明） Recollecting past lives [19]

﹝第十九卷 ➲﹞ 52. So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmesiṃ.

当心如此专注、清净、明亮、无瑕疵、离诸随烦恼、变得柔软、适业、稳固、达到不动时，我将心导向宿住随念智。

"When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, & attained to imperturbability, I directed it to the knowledge of recollecting my past lives.

So anekavihitaṃ pubbenivāsaṃ anussarāmi, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe –

我回忆起许多过去的住处，例如一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、一百生、一千生、十万生，许多坏劫、许多成劫、许多成坏劫：

I recollected my manifold past lives, i.e., one birth, two... five, ten... fifty, a hundred, a thousand, a hundred thousand, many eons of cosmic contraction, many eons of cosmic expansion, many eons of cosmic contraction & expansion:

‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ;

‘在某某地方，我曾有这样的名字、属于这样的种姓、是这样的容貌、吃这样的食物、经历这样的苦乐、有这样的寿命。从那里死去后，我生到了某某地方；

'There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose there.

tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti.

在那里，我又曾有这样的名字、属于这样的种姓、是这样的容貌、吃这样的食物、经历这样的苦乐、有这样的寿命。从那里死去后，我再生到这里。’

There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose here.'

Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi.

就这样，我回忆起许多过去住处的模式和细节。

Thus I remembered my manifold past lives in their modes & details.

Ayaṃ kho me, brāhmaṇa, rattiyā paṭhame yāme paṭhamā vijjā adhigatā,

婆罗门！这是我在初夜时分，证得的第一种明智（宿住随念智），

"This was the first knowledge I attained in the first watch of the night.

avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno,

这时，无明被摧毁，明智生起；黑暗被摧毁，光明生起——

Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose —

yathā taṃ appamattassa ātāpino pahitattassa viharato.

如同发生在保持不放逸、热忱、精勤而住的人身上那样！

as happens in one who is heedful, ardent, & resolute.

第二节 ❦ 有情生死智（天眼明） The divine eye [20]

﹝第二十卷 ➲﹞ 53. So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmesiṃ.

当心如此专注、清净、明亮、无瑕疵、离诸随烦恼、变得柔软、适业、稳固、达到不动时，我将心导向了知众生死亡与再生之智。

"When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, & attained to imperturbability, I directed it to the knowledge of the passing away & reappearance of beings.

So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi –

我以清净、超越凡人的天眼，看见众生死去和再生；了知他们如何依据自己的业而流转于卑劣与高贵、丑陋与美丽、幸运与不幸之中。即：

I saw — by means of the divine eye, purified & surpassing the human — beings passing away & re-appearing, and I discerned how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma:

‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā;

‘啊！这些众生，由于造作身、语、意的不善行为，诽谤圣者，持有邪见，并依邪见而行事；

'These beings — who were endowed with bad conduct of body, speech & mind, who reviled noble ones, held wrong views and undertook actions under the influence of wrong views —

te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā.

他们在身体败坏、死亡之后，再生到苦界、恶趣、堕处、地狱之中。

with the break-up of the body, after death, have re-appeared in the plane of deprivation, the bad destination, the lower realms, in hell.

Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā;

而这些众生，由于造作身、语、意的善行，不诽谤圣者，持有正见，并依正见而行事；

But these beings — who were endowed with good conduct of body, speech, & mind, who did not revile noble ones, who held right views and undertook actions under the influence of right views —

te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti.

他们在身体败坏、死亡之后，再生到善趣、天界之中。’

with the break-up of the body, after death, have re-appeared in the good destinations, in the heavenly world.'

Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi.

就这样，我以清净、超越凡人的天眼，看见众生死去和再生；了知他们如何依据自己的业而流转于卑劣与高贵、丑陋与美丽、幸运与不幸之中。

Thus — by means of the divine eye, purified & surpassing the human — I saw beings passing away & re-appearing, and I discerned how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma.

Ayaṃ kho me, brāhmaṇa, rattiyā majjhime yāme dutiyā vijjā adhigatā,

婆罗门！这是我在中夜时分，证得的第二种明智（天眼智），

"This was the second knowledge I attained in the second watch of the night.

avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno,

这时，无明被摧毁，明智生起；黑暗被摧毁，光明生起——

Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose —

yathā taṃ appamattassa ātāpino pahitattassa viharato.

如同发生在保持不放逸、热忱、精勤而住的人身上那样！

as happens in one who is heedful, ardent, & resolute.

第三节 ❦ 漏尽智（漏尽明） Released from fermentation [21]

﹝第二十一卷 ➲﹞ 54. So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ.

当心如此专注、清净、明亮、无瑕疵、离诸随烦恼、变得柔软、适业、稳固、达到不动时，我将心导向诸漏灭尽之智。

"When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, & attained to imperturbability, I directed it to the knowledge of the ending of the mental fermentations.

So ‘idaṃ dukkhan’ti yathābhūtaṃ abbhaññāsiṃ,

① 我如实地了知：‘这是苦’，

I discerned, as it had come to be, that 'This is stress...

‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ abbhaññāsiṃ,

② 我如实地了知：‘这是苦的起因’，

This is the origination of stress...

‘ayaṃ dukkhanirodho’ti yathābhūtaṃ abbhaññāsiṃ,

③ 我如实地了知：‘这是苦的止息’，

This is the cessation of stress...

‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ.

④ 我如实地了知：‘这是导致苦止息的道路’。

This is the way leading to the cessation of stress...

‘Ime āsavā’ti yathābhūtaṃ abbhaññāsiṃ,

⑤ 我如实地了知：‘这些是漏（烦恼）’，

These are fermentations...

‘ayaṃ āsavasamudayo’ti yathābhūtaṃ abbhaññāsiṃ,

⑥ 我如实地了知：‘这是漏的起因’，

This is the origination of fermentations...

‘ayaṃ āsavanirodho’ti yathābhūtaṃ abbhaññāsiṃ,

⑦ 我如实地了知：‘这是漏的止息’，

This is the cessation of fermentations...

‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ.

⑧ 我如实地了知：‘这是导致漏止息的道路’。

This is the way leading to the cessation of fermentations.'

Tassa me evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccittha, bhavāsavāpi cittaṃ vimuccittha, avijjāsavāpi cittaṃ vimuccittha.

当我这样了知、这样看见时，我的心从 ❶ 欲漏、❷ 有漏、❸ 无明漏 中解脱出来。

My heart, thus knowing, thus seeing, was released from the fermentation of sensuality, released from the fermentation of becoming, released from the fermentation of ignorance.

Vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi.

当解脱时，生起了‘（我已）解脱’的智慧，

With release, there was the knowledge, 'Released.'

‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsiṃ.

我了知：‘生已尽，梵行已立；所作已办，不再受后有！’

I discerned that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'

Ayaṃ kho me, brāhmaṇa, rattiyā pacchime yāme tatiyā vijjā adhigatā,

婆罗门！这是我在后夜时分，证得的第三种明智（漏尽智），

"This was the third knowledge I attained in the third watch of the night.

avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno,

这时，无明被摧毁，明智生起；黑暗被摧毁，光明生起——

Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose —

yathā taṃ appamattassa ātāpino pahitattassa viharato.

如同发生在保持不放逸、热忱、精勤而住的人身上那样！

as happens in one who is heedful, ardent, & resolute.

卍　　　　卍　　　　卍

第五品 ✫ 结 语 Epilog [22~23]

第一章 ✩ 为慈愍后人而住世 Sympathy for future generations [22]

﹝第二十二卷 ➲﹞ 55. Siyā kho pana te, brāhmaṇa, evamassa –

再者，婆罗门！你或许会这样想，（心存疑惑：）

"Now, brahman, if the thought should occur to you,

‘ajjāpi nūna samaṇo gotamo avītarāgo avītadoso avītamoho,

‘确实！沙门乔达摩，至今仍未灭除贪、瞋、痴，

'Perhaps Gotama the contemplative is even today not free of passion, not free of aversion, not free of delusion,

tasmā araññavanapatthāni pantāni senāsanāni paṭisevatī’ti.

所以才到阿兰若、森林荒野、偏僻的地方去居住修行吧？’

which is why he resorts to isolated forest & wilderness dwellings,'

Na kho panetaṃ, brāhmaṇa, evaṃ daṭṭhabbaṃ.

然而，婆罗门！不应该这样看，
it should not be seen in that way.

Dve kho ahaṃ, brāhmaṇa, atthavase sampassamāno araññavanapatthāni pantāni senāsanāni paṭisevāmi –

婆罗门！我其实是看到两种意义，才到阿兰若、森林荒野、偏僻的地方去居住修行。即：

It's through seeing two compelling reasons that I resort to isolated forest & wilderness dwellings:

attano ca diṭṭhadhammasukhavihāraṃ sampassamāno,

➊ 观察到自身当下的安乐住；
seeing a pleasant abiding for myself in the present,

pacchimañca janataṃ anukampamāno”ti.

➋ 出于对未来世代的慈愍（作为榜样）。”

and feeling sympathy for future generations."

卍　　　　卍　　　　卍

第二章 ✩ 皈依为在家弟子 Refuge for life [23]

﹝第二十三卷 ➲﹞ 56. “Anukampitarūpā vatāyaṃ bhotā gotamena pacchimā janatā, yathā taṃ arahatā sammāsambuddhena.

婆罗门说：“确实！尊敬的乔达摩，以阿罗汉、正等觉者的身份，如此作为榜样，慈愍了未来世代！

"How truly future generations have been shown sympathy by Master Gotama in the manner of one who is worthy & rightly self-awakened!

Abhikkantaṃ, bho gotama! Abhikkantaṃ, bho gotama!

太好了！尊敬的乔达摩！太好了！尊敬的乔达摩！

Magnificent, Master Gotama! Magnificent!

Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya,

尊敬的乔达摩，就像把倒下的扶起来、

Just as if he were to place upright what was overturned,

paṭicchannaṃ vā vivareyya,

把遮蔽的揭开、
to reveal what was hidden,

mūḷhassa vā maggaṃ ācikkheyya,

给迷路的人指明道路、
to show the way to one who was lost,

andhakāre vā telapajjotaṃ dhāreyya – ‘cakkhumanto rūpāni dakkhantī’ti;

在黑暗中举起油灯：‘让有眼睛的人能看见各种形色！’

or to carry a lamp into the dark so that those with eyes could see forms,

evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito.

同样地，尊敬的乔达摩以各种方式阐明了（神圣的）法。

in the same way has Master Gotama — through many lines of reasoning — made the Dhamma clear.

Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.

我现在，皈依尊敬的乔达摩、皈依（神圣的）法、皈依比丘僧团，

I go to Master Gotama for refuge, to the Dhamma, and to the Sangha of monks.

Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.

尊敬的乔达摩请接受我，从今天起，直到生命终结，作为一名皈依的优婆塞（在家男弟子）。”

May Master Gotama remember me as a lay follower who has gone to him for refuge, from this day forward, for life."

Bhayabheravasuttaṃ niṭṭhitaṃ catutthaṃ.

阿兰若怖骇经 ～根本法门品‧第四经终

Fear & Terror: the Fourth.

～《中部经典‧根本法门品‧Bhayabheravasutta 阿兰若怖骇经》(MN 4, 34-56)

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《1》Mūlapaṇṇāsapāḷi 根本分五十经篇 (MN 1-50, 1-513)/1. Mūlapariyāyavagga 根本法门品 (MN 1-10, 1-138)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5 Anaṅgaṇasutta 无秽经 (MN 5, 57-63)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Anaṅgaṇasuttaṃ

57. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho āyasmā sāriputto bhikkhū āmantesi – “āvuso, bhikkhave”ti. “Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

“Cattārome, āvuso, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idhāvuso, ekacco puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ nappajānāti. Idha panāvuso, ekacco puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ pajānāti. Idhāvuso, ekacco puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ nappajānāti. Idha panāvuso, ekacco puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ pajānāti. Tatrāvuso, yvāyaṃ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ nappajānāti, ayaṃ imesaṃ dvinnaṃ puggalānaṃ sāṅgaṇānaṃyeva sataṃ hīnapuriso akkhāyati. Tatrāvuso, yvāyaṃ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ pajānāti, ayaṃ imesaṃ dvinnaṃ puggalānaṃ sāṅgaṇānaṃyeva sataṃ seṭṭhapuriso akkhāyati. Tatrāvuso, yvāyaṃ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ nappajānāti, ayaṃ imesaṃ dvinnaṃ puggalānaṃ anaṅgaṇānaṃyeva sataṃ hīnapuriso akkhāyati. Tatrāvuso, yvāyaṃ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ pajānāti, ayaṃ imesaṃ dvinnaṃ puggalānaṃ anaṅgaṇānaṃyeva sataṃ seṭṭhapuriso akkhāyatī”ti.

58. Evaṃ vutte, āyasmā mahāmoggallāno āyasmantaṃ sāriputtaṃ etadavoca –

“Ko nu kho, āvuso sāriputta, hetu ko paccayo yenimesaṃ dvinnaṃ puggalānaṃ sāṅgaṇānaṃyeva sataṃ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyati? Ko panāvuso sāriputta, hetu ko paccayo yenimesaṃ dvinnaṃ puggalānaṃ anaṅgaṇānaṃyeva sataṃ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyatī”ti?

59. “Tatrāvuso, yvāyaṃ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ nappajānāti, tassetaṃ pāṭikaṅkhaṃ – na chandaṃ janessati na vāyamissati na vīriyaṃ ārabhissati tassaṅgaṇassa pahānāya; so sarāgo sadoso samoho sāṅgaṇo saṃkiliṭṭhacitto kālaṃ karissati. Seyyathāpi, āvuso, kaṃsapāti ābhatā āpaṇā vā kammārakulā vā rajena ca malena ca pariyonaddhā. Tamenaṃ sāmikā na ceva paribhuñjeyyuṃ na ca pariyodapeyyuṃ [pariyodāpeyyuṃ (?)], rajāpathe ca naṃ nikkhipeyyuṃ. Evañhi sā, āvuso, kaṃsapāti aparena samayena saṃkiliṭṭhatarā assa malaggahitā”ti? “Evamāvuso”ti. “Evameva kho, āvuso, yvāyaṃ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ nappajānāti, tassetaṃ pāṭikaṅkhaṃ – na chandaṃ janessati na vāyamissati na vīriyaṃ ārabhissati tassaṅgaṇassa pahānāya; so sarāgo sadoso samoho sāṅgaṇo saṃkiliṭṭhacitto kālaṃ karissati.

“Tatrāvuso, yvāyaṃ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ pajānāti, tassetaṃ pāṭikaṅkhaṃ – chandaṃ janessati vāyamissati vīriyaṃ ārabhissati tassaṅgaṇassa pahānāya; so arāgo adoso amoho anaṅgaṇo asaṃkiliṭṭhacitto kālaṃ karissati. Seyyathāpi, āvuso, kaṃsapāti ābhatā āpaṇā vā kammārakulā vā rajena ca malena ca pariyonaddhā. Tamenaṃ sāmikā paribhuñjeyyuñceva pariyodapeyyuñca, na ca naṃ rajāpathe nikkhipeyyuṃ. Evañhi sā, āvuso, kaṃsapāti aparena samayena parisuddhatarā assa pariyodātā”ti? “Evamāvuso”ti. “Evameva kho, āvuso, yvāyaṃ puggalo sāṅgaṇova samāno ‘atthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ pajānāti, tassetaṃ pāṭikaṅkhaṃ – chandaṃ janessati vāyamissati vīriyaṃ ārabhissati tassaṅgaṇassa pahānāya; so arāgo adoso amoho anaṅgaṇo asaṃkiliṭṭhacitto kālaṃ karissati.

“Tatrāvuso, yvāyaṃ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ nappajānāti, tassetaṃ pāṭikaṅkhaṃ – subhanimittaṃ manasi karissati, tassa subhanimittassa manasikārā rāgo cittaṃ anuddhaṃsessati; so sarāgo sadoso samoho sāṅgaṇo saṃkiliṭṭhacitto kālaṃ karissati. Seyyathāpi, āvuso, kaṃsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā. Tamenaṃ sāmikā na ceva paribhuñjeyyuṃ na ca pariyodapeyyuṃ, rajāpathe ca naṃ nikkhipeyyuṃ. Evañhi sā, āvuso, kaṃsapāti aparena samayena saṃkiliṭṭhatarā assa malaggahitā”ti? “Evamāvuso”ti. “Evameva kho, āvuso, yvāyaṃ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ nappajānāti, tassetaṃ pāṭikaṅkhaṃ – subhanimittaṃ manasi karissati, tassa subhanimittassa manasikārā rāgo cittaṃ anuddhaṃsessati;so sarāgo sadoso samoho sāṅgaṇo saṃkiliṭṭhacittokālaṃkarissati.

“Tatrāvuso, yvāyaṃ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ pajānāti, tassetaṃ pāṭikaṅkhaṃ – subhanimittaṃ na manasi karissati, tassa subhanimittassa amanasikārā rāgo cittaṃ nānuddhaṃsessati; so arāgo adoso amoho anaṅgaṇo asaṃkiliṭṭhacitto kālaṃ karissati. Seyyathāpi, āvuso, kaṃsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā. Tamenaṃ sāmikā paribhuñjeyyuñceva pariyodapeyyuñca, na ca naṃ rajāpathe nikkhipeyyuṃ. Evañhi sā, āvuso, kaṃsapāti aparena samayena parisuddhatarā assa pariyodātā”ti? “Evamāvuso”ti. “Evameva kho, āvuso, yvāyaṃ puggalo anaṅgaṇova samāno ‘natthi me ajjhattaṃ aṅgaṇan’ti yathābhūtaṃ pajānāti, tassetaṃ pāṭikaṅkhaṃ – subhanimittaṃ na manasi karissati, tassa subhanimittassa amanasikārā rāgo cittaṃ nānuddhaṃsessati; so arāgo adoso amoho anaṅgaṇo asaṃkiliṭṭhacitto kālaṃ karissati.

“Ayaṃ kho, āvuso moggallāna, hetu ayaṃ paccayo yenimesaṃ dvinnaṃ puggalānaṃ sāṅgaṇānaṃyeva sataṃ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyati. Ayaṃ panāvuso moggallāna, hetu ayaṃ paccayo yenimesaṃ dvinnaṃ puggalānaṃ anaṅgaṇānaṃyeva sataṃ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyatī”ti.

60. “Aṅgaṇaṃ aṅgaṇanti, āvuso, vuccati. Kissa nu kho etaṃ, āvuso, adhivacanaṃ yadidaṃ aṅgaṇan”ti? “Pāpakānaṃ kho etaṃ, āvuso, akusalānaṃ icchāvacarānaṃ adhivacanaṃ, yadidaṃ aṅgaṇan”ti.

“Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘āpattiñca vata āpanno assaṃ, na ca maṃ bhikkhū jāneyyuṃ āpattiṃ āpanno’ti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ taṃ bhikkhuṃ bhikkhū jāneyyuṃ – ‘āpattiṃ āpanno’ti. ‘Jānanti maṃ bhikkhū āpattiṃ āpanno’ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.

“Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘āpattiñca vata āpanno assaṃ, anuraho maṃ bhikkhū codeyyuṃ, no saṅghamajjhe’ti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ taṃ bhikkhuṃ bhikkhū saṅghamajjhe codeyyuṃ, no anuraho. ‘Saṅghamajjhe maṃ bhikkhū codenti, no anuraho’ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.

“Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘āpattiñca vata āpanno assaṃ, sappaṭipuggalo maṃ codeyya, no appaṭipuggalo’ti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ taṃ bhikkhuṃ appaṭipuggalo codeyya, no sappaṭipuggalo. ‘Appaṭipuggalo maṃ codeti, no sappaṭipuggalo’ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.

“Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘aho vata mameva satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṃ dhammaṃ deseyya, na aññaṃ bhikkhuṃ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṃ dhammaṃ deseyyā’ti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ aññaṃ bhikkhuṃ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṃ dhammaṃ deseyya, na taṃ bhikkhuṃ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṃ dhammaṃ deseyya. ‘Aññaṃ bhikkhuṃ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṃ dhammaṃ deseti, na maṃ satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṃ dhammaṃ desetī’ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.

“Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘aho vata mameva bhikkhū purakkhatvā purakkhatvā gāmaṃ bhattāya paviseyyuṃ, na aññaṃ bhikkhuṃ bhikkhū purakkhatvā purakkhatvā gāmaṃ bhattāya paviseyyun’ti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ aññaṃ bhikkhuṃ bhikkhū purakkhatvā purakkhatvā gāmaṃ bhattāya paviseyyuṃ, na taṃ bhikkhuṃ bhikkhū purakkhatvā purakkhatvā gāmaṃ bhattāya paviseyyuṃ. ‘Aññaṃ bhikkhuṃ bhikkhū purakkhatvā purakkhatvā gāmaṃ bhattāya pavisanti, na maṃ bhikkhū purakkhatvā purakkhatvā gāmaṃ bhattāya pavisantī’ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.

“Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘aho vata ahameva labheyyaṃ bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ, na añño bhikkhu labheyya bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍan’ti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ añño bhikkhu labheyya bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ, na so bhikkhu labheyya bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ. ‘Añño bhikkhu labhati bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ, nāhaṃ labhāmi bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍan’ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.

“Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘aho vata ahameva bhattagge bhuttāvī anumodeyyaṃ, na añño bhikkhu bhattagge bhuttāvī anumodeyyā’ti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ añño bhikkhu bhattagge bhuttāvī anumodeyya, na so bhikkhu bhattagge bhuttāvī anumodeyya. ‘Añño bhikkhu bhattagge bhuttāvī anumodati, nāhaṃ bhattagge bhuttāvī anumodāmī’ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.

“Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘aho vata ahameva ārāmagatānaṃ bhikkhūnaṃ dhammaṃ deseyyaṃ, na añño bhikkhu ārāmagatānaṃ bhikkhūnaṃ dhammaṃ deseyyā’ti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ añño bhikkhu ārāmagatānaṃ bhikkhūnaṃ dhammaṃ deseyya, na so bhikkhu ārāmagatānaṃ bhikkhūnaṃ dhammaṃ deseyya. ‘Añño bhikkhu ārāmagatānaṃ bhikkhūnaṃ dhammaṃ deseti, nāhaṃ ārāmagatānaṃ bhikkhūnaṃ dhammaṃ desemī’ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.

“Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘aho vata ahameva ārāmagatānaṃ bhikkhunīnaṃ dhammaṃ deseyyaṃ…pe… upāsakānaṃ dhammaṃ deseyyaṃ…pe… upāsikānaṃ dhammaṃ deseyyaṃ, na añño bhikkhu ārāmagatānaṃ upāsikānaṃ dhammaṃ deseyyā’ti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ añño bhikkhu ārāmagatānaṃ upāsikānaṃ dhammaṃ deseyya, na so bhikkhu ārāmagatānaṃ upāsikānaṃ dhammaṃ deseyya. ‘Añño bhikkhu ārāmagatānaṃ upāsikānaṃ dhammaṃ deseti, nāhaṃ ārāmagatānaṃ upāsikānaṃ dhammaṃ desemī’ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.

“Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘aho vata mameva bhikkhū sakkareyyuṃ garuṃ kareyyuṃ [garukareyyuṃ (sī. syā. pī.)] māneyyuṃ pūjeyyuṃ, na aññaṃ bhikkhuṃ bhikkhū sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyun’ti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ aññaṃ bhikkhuṃ bhikkhū sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, na taṃ bhikkhuṃ bhikkhū sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ. ‘Aññaṃ bhikkhuṃ bhikkhū sakkaronti garuṃ karonti mānenti pūjenti, na maṃ bhikkhū sakkaronti garuṃ karonti mānenti pūjentī’ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.

“Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘aho vata mameva bhikkhuniyo…pe… upāsakā…pe… upāsikā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, na aññaṃ bhikkhuṃ upāsikā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyun’ti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ aññaṃ bhikkhuṃ upāsikā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, na taṃ bhikkhuṃ upāsikā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ. ‘Aññaṃ bhikkhuṃ upāsikā sakkaronti garuṃ karonti mānenti pūjenti, na maṃ upāsikā sakkaronti garuṃ karonti mānenti pūjentī’ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.

“Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘aho vata ahameva lābhī assaṃ paṇītānaṃ cīvarānaṃ, na añño bhikkhu lābhī assa paṇītānaṃ cīvarānan’ti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ añño bhikkhu lābhī assa paṇītānaṃ cīvarānaṃ, na so bhikkhu lābhī assa paṇītānaṃ cīvarānaṃ. ‘Añño bhikkhu lābhī [lābhī assa (ka.)] paṇītānaṃ cīvarānaṃ, nāhaṃ lābhī [lābhī assaṃ (ka.)] paṇītānaṃ cīvarānan’ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.

“Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ idhekaccassa bhikkhuno evaṃ icchā uppajjeyya – ‘aho vata ahameva lābhī assaṃ paṇītānaṃ piṇḍapātānaṃ…pe… paṇītānaṃ senāsanānaṃ…pe… paṇītānaṃ gilānappaccayabhesajjaparikkhārānaṃ, na añño bhikkhu lābhī assa paṇītānaṃ gilānappaccayabhesajjaparikkhārānan’ti. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ añño bhikkhu lābhī assa paṇītānaṃ gilānappaccayabhesajjaparikkhārānaṃ, na so bhikkhu lābhī assa paṇītānaṃ gilānappaccayabhesajjaparikkhārānaṃ. ‘Añño bhikkhu lābhī [lābhī assa (ka.)] paṇītānaṃ gilānappaccayabhesajjaparikkhārānaṃ, nāhaṃ lābhī [lābhī assaṃ (ka.)] paṇītānaṃ gilānappaccayabhesajjaparikkhārānan’ti – iti so kupito hoti appatīto. Yo ceva kho, āvuso, kopo yo ca appaccayo – ubhayametaṃ aṅgaṇaṃ.

“Imesaṃ kho etaṃ, āvuso, pāpakānaṃ akusalānaṃ icchāvacarānaṃ adhivacanaṃ, yadidaṃ aṅgaṇan”ti.

61. “Yassa kassaci, āvuso, bhikkhuno ime pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca, kiñcāpi so hoti āraññiko pantasenāsano piṇḍapātiko sapadānacārī paṃsukūliko lūkhacīvaradharo, atha kho naṃ sabrahmacārī na ceva sakkaronti na garuṃ karonti na mānenti na pūjenti. Taṃ kissa hetu? Te hi tassa āyasmato pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca. Seyyathāpi, āvuso, kaṃsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā. Tamenaṃ sāmikā ahikuṇapaṃ vā kukkurakuṇapaṃ vā manussakuṇapaṃ vā racayitvā aññissā kaṃsapātiyā paṭikujjitvā antarāpaṇaṃ paṭipajjeyyuṃ. Tamenaṃ jano disvā evaṃ vadeyya – ‘ambho, kimevidaṃ harīyati jaññajaññaṃ viyā’ti? Tamenaṃ uṭṭhahitvā apāpuritvā [avāpuritvā (sī.)] olokeyya. Tassa sahadassanena amanāpatā ca saṇṭhaheyya, pāṭikulyatā [paṭikūlatā (ka.), pāṭikūlyatā (syā.)] ca saṇṭhaheyya, jegucchatā ca [jegucchitā ca (pī. ka.)] saṇṭhaheyya; jighacchitānampi na bhottukamyatā assa, pageva suhitānaṃ. Evameva kho, āvuso, yassa kassaci bhikkhuno ime pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca, kiñcāpi so hoti āraññiko pantasenāsano piṇḍapātiko sapadānacārī paṃsukūliko lūkhacīvaradharo, atha kho naṃ sabrahmacārī na ceva sakkaronti na garuṃ karonti na mānenti na pūjenti. Taṃ kissa hetu? Te hi tassa āyasmato pāpakā akusalā icchāvacarā appahīnā dissanti ceva sūyanti ca.

62. “Yassa kassaci, āvuso, bhikkhuno ime pāpakā akusalā icchāvacarā pahīnā dissanti ceva sūyanti ca, kiñcāpi so hoti gāmantavihārī nemantaniko gahapaticīvaradharo, atha kho naṃ sabrahmacārī sakkaronti garuṃ karonti mānenti pūjenti. Taṃ kissa hetu? Te hi tassa āyasmato pāpakā akusalā icchāvacarā pahīnā dissanti ceva sūyanti ca. Seyyathāpi, āvuso, kaṃsapāti ābhatā āpaṇā vā kammārakulā vā parisuddhā pariyodātā. Tamenaṃ sāmikā sālīnaṃ odanaṃ vicitakāḷakaṃ [vicinitakāḷakaṃ (ka.)] anekasūpaṃ anekabyañjanaṃ racayitvā aññissā kaṃsapātiyā paṭikujjitvā antarāpaṇaṃ paṭipajjeyyuṃ. Tamenaṃ jano disvā evaṃ vadeyya – ‘ambho, kimevidaṃ harīyati jaññajaññaṃ viyā’ti? Tamenaṃ uṭṭhahitvā apāpuritvā olokeyya. Tassa saha dassanena manāpatā ca saṇṭhaheyya, appāṭikulyatā ca saṇṭhaheyya, ajegucchatā ca saṇṭhaheyya; suhitānampi bhottukamyatā assa, pageva jighacchitānaṃ. Evameva kho, āvuso, yassa kassaci bhikkhuno ime pāpakā akusalā icchāvacarā pahīnā dissanti ceva sūyanti ca, kiñcāpi so hoti gāmantavihārī nemantaniko gahapaticīvaradharo, atha kho naṃ sabrahmacārī sakkaronti garuṃ karonti mānenti pūjenti. Taṃ kissa hetu? Te hi tassa āyasmato pāpakā akusalā icchāvacarā pahīnā dissanti ceva sūyanti cā”ti.

63. Evaṃ vutte, āyasmā mahāmoggallāno āyasmantaṃ sāriputtaṃ etadavoca – “upamā maṃ, āvuso sāriputta, paṭibhātī”ti. “Paṭibhātu taṃ, āvuso moggallānā”ti. “Ekamidāhaṃ, āvuso, samayaṃ rājagahe viharāmi giribbaje. Atha khvāhaṃ, āvuso, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisiṃ. Tena kho pana samayena samīti yānakāraputto rathassa nemiṃ tacchati. Tamenaṃ paṇḍuputto ājīvako purāṇayānakāraputto paccupaṭṭhito hoti. Atha kho, āvuso, paṇḍuputtassa ājīvakassa purāṇayānakāraputtassa evaṃ cetaso parivitakko udapādi – ‘aho vatāyaṃ samīti yānakāraputto imissā nemiyā imañca vaṅkaṃ imañca jimhaṃ imañca dosaṃ taccheyya, evāyaṃ nemi apagatavaṅkā apagatajimhā apagatadosā suddhā assa [suddhāssa (sī. pī.), suddhā (ka.)] sāre patiṭṭhitā’ti. Yathā yathā kho, āvuso, paṇḍuputtassa ājīvakassa purāṇayānakāraputtassa cetaso parivitakko hoti, tathā tathā samīti yānakāraputto tassā nemiyā tañca vaṅkaṃ tañca jimhaṃ tañca dosaṃ tacchati. Atha kho, āvuso, paṇḍuputto ājīvako purāṇayānakāraputto attamano attamanavācaṃ nicchāresi – ‘hadayā hadayaṃ maññe aññāya tacchatī’ti.

“Evameva kho, āvuso, ye te puggalā assaddhā, jīvikatthā na saddhā agārasmā anagāriyaṃ pabbajitā, saṭhā māyāvino ketabino [keṭubhino (bahūsu)] uddhatā unnaḷā capalā mukharā vikiṇṇavācā, indriyesu aguttadvārā, bhojane amattaññuno, jāgariyaṃ ananuyuttā, sāmaññe anapekkhavanto, sikkhāya na tibbagāravā, bāhulikā sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā, kusītā hīnavīriyā muṭṭhassatī asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, tesaṃ āyasmā sāriputto iminā dhammapariyāyena hadayā hadayaṃ maññe aññāya tacchati.

“Ye pana te kulaputtā saddhā agārasmā anagāriyaṃ pabbajitā, asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā, indriyesu guttadvārā, bhojane mattaññuno, jāgariyaṃ anuyuttā, sāmaññe apekkhavanto, sikkhāya tibbagāravā, na bāhulikā na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, āraddhavīriyā pahitattā upaṭṭhitassatī sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te āyasmato sāriputtassa imaṃ dhammapariyāyaṃ sutvā pivanti maññe, ghasanti maññe vacasā ceva manasā ca – ‘sādhu vata, bho, sabrahmacārī akusalā vuṭṭhāpetvā kusale patiṭṭhāpetī’ti. Seyyathāpi, āvuso, itthī vā puriso vā daharo yuvā maṇḍanakajātiko sīsaṃnhāto uppalamālaṃ vā vassikamālaṃ vā atimuttakamālaṃ [adhimuttakamālaṃ (syā.)] vā labhitvā ubhohi hatthehi paṭiggahetvā uttamaṅge sirasmiṃ patiṭṭhapeyya, evameva kho, āvuso, ye te kulaputtā saddhā agārasmā anagāriyaṃ pabbajitā, asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā, indriyesu guttadvārā, bhojane mattaññuno, jāgariyaṃ anuyuttā, sāmaññe apekkhavanto, sikkhāya tibbagāravā, na bāhulikā na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, āraddhavīriyā pahitattā upaṭṭhitassatī sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te āyasmato sāriputtassa imaṃ dhammapariyāyaṃ sutvā pivanti maññe, ghasanti maññe vacasā ceva manasā ca – ‘sādhu vata, bho, sabrahmacārī akusalā vuṭṭhāpetvā kusale patiṭṭhāpetī’ti. Itiha te ubho mahānāgā aññamaññassa subhāsitaṃ samanumodiṃsū”ti.

Anaṅgaṇasuttaṃ niṭṭhitaṃ pañcamaṃ.

☸---------------------------------------------------------------------

第五 无秽经 Anaṅgaṇasuttaṃ

我是这样听说的。

有一个时候，世尊住在舍卫城的祇树给孤独园。那时，尊者舍利弗对各位比丘说：‘各位贤友比丘！’那些比丘回答尊者舍利弗说：‘尊者！’尊者舍利弗就说：

‘贤友们！世间存在有四种人。是哪四种呢？贤友，在这里，有一种人内心有污秽，却不能如实地了知‘我内心有污秽’。贤友，又在这里，有一种人内心有污秽，能够如实地了知‘我内心有污秽’。贤友，在这里，又有一种人内心没有污秽，却不能如实地了知‘我内心没有污秽’。贤友，又在这里，有一种人内心没有污秽，能够如实地了知‘我内心没有污秽’。贤友，在这当中，那种内心有污秽，却不能如实地了知‘我内心有污秽’的人，在这两种有污秽的人中，被称为是较差的人。贤友，在这当中，那种内心有污秽，能够如实地了知‘我内心有污秽’的人，在这两种有污秽的人中，被称为是较好的人。贤友，在这当中，那种内心没有污秽，却不能如实地了知‘我内心没有污秽’的人，在这两种没有污秽的人中，被称为是较差的人。贤友，在这当中，那种内心没有污秽，能够如实地了知‘我内心没有污秽’的人，在这两种没有污秽的人中，被称为是较好的人。’

说完这些话后，尊者大目犍连对尊者舍利弗说：

‘尊者舍利弗！是什么原因、什么缘由，使得在这两种有污秽的人中，一个被称为较差的人，而另一个被称为较好的人呢？又是什么原因、什么缘由，使得在这两种没有污秽的人中，一个被称为较差的人，而另一个被称为较好的人呢？’

[舍利弗回答说：]‘尊者！在这里，对于内心有污秽却不能如实了知‘我内心有污秽’的人，可以这样预期：他对于舍弃那污秽，不会生起意愿、不会努力、不会精进，他会带着贪、带着嗔、带着痴，带着污秽、带着被污染的心直到死亡。贤友！就好比从市场或铁匠铺带来一个铜盘，上面覆盖着尘土和污垢。它的主人既不使用它，也不擦拭干净，反而把它放在满是灰尘的地方。这样，贤友，那个铜盘过些时候就会变得更脏、沾染更多污垢。’‘正是这样，贤友！’‘正是这样，贤友，对于内心有污秽却不能如实了知‘我内心有污秽’的人，可以这样预期：他对于舍弃那污秽，不会生起意愿、不会努力、不会精进，他会带着贪、带着嗔、带着痴，带着污秽、带着被污染的心直到死亡。

‘贤友！在这当中，对于内心有污秽且能如实了知‘我内心有污秽’的人，可以这样预期：他对于舍弃那污秽，将会生起意愿、努力、精进，他会无贪、无嗔、无痴，无污秽、无被污染的心直到死亡。贤友！就好比从市场或铁匠铺带来一个铜盘，上面覆盖着尘土和污垢。但它的主人使用它、并且擦拭干净，也不把它放在满是灰尘的地方。这样，贤友，那个铜盘过些时候就会变得更清净、更洁白。’‘正是这样，贤友！’‘正是这样，贤友，对于内心有污秽且能如实了知‘我内心有污秽’的人，可以这样预期：他对于舍弃那污秽，将会生起意愿、努力、精进，他会无贪、无嗔、无痴，无污秽、无被污染的心直到死亡。

‘贤友！在这当中，对于内心没有污秽却不能如实了知‘我内心没有污秽’的人，可以这样预期：他会作意净相（美好的外相），由于作意净相，贪欲将侵袭他的心；他会带着贪、带着嗔、带着痴，带着污秽、带着被污染的心直到死亡。贤友！就好比从市场或铁匠铺带来一个铜盘，清净而洁白。但它的主人既不使用它，也不擦拭干净，反而把它放在满是灰尘的地方。这样，贤友，那个铜盘过些时候就会变得更脏、沾染更多污垢。’‘正是这样，贤友！’‘正是这样，贤友，对于内心没有污秽却不能如实了知‘我内心没有污秽’的人，可以这样预期：他会作意净相，由于作意净相，贪欲将侵袭他的心；他会带着贪、带着嗔、带着痴，带着污秽、带着被污染的心直到死亡。

‘贤友！在这当中，对于内心没有污秽且能如实了知‘我内心没有污秽’的人，可以这样预期：他不会作意净相，由于不作意净相，贪欲将不会侵袭他的心；他会无贪、无嗔、无痴，无污秽、无被污染的心直到死亡。贤友！就好比从市场或铁匠铺带来一个铜盘，清净而洁白。它的主人使用它、并且擦拭干净，也不把它放在满是灰尘的地方。这样，贤友，那个铜盘过些时候就会变得更清净、更洁白。’‘正是这样，贤友！’‘正是这样，贤友，对于内心没有污秽且能如实了知‘我内心没有污秽’的人，可以这样预期：他不会作意净相，由于不作意净相，贪欲将不会侵袭他的心；他会无贪、无嗔、无痴，无污秽、无被污染的心直到死亡。

‘尊者目犍连！这就是原因，这就是缘由，使得在这两种有污秽的人中，一个被称为较差的人，而另一个被称为较好的人；这也是原因，这也是缘由，使得在这两种没有污秽的人中，一个被称为较差的人，而另一个被称为较好的人。’

[大目犍连说：]‘尊者！虽然说到‘污秽、污秽’，究竟‘污秽’这个名称指的是什么呢？’[舍利弗说：]‘尊者！所谓‘污秽’这个名称，就是指那些邪恶的、不善的、与欲望相关的状态的同义词。

‘贤友！可能有这样的情形：某个比丘生起这样的欲求——‘但愿我犯了过错，而其他比丘不知道我犯了过错。’贤友，可能有这样的情形：其他比丘知道了‘他犯了过错’。于是他想：‘比丘们知道我犯了过错。’因此他感到生气和不满。贤友！那生气和那不满——这两者都是污秽。

‘贤友！可能有这样的情形：某个比丘生起这样的欲求——‘但愿我犯了过错，比丘们在私下里责备我，不要在僧团大众中责备。’贤友，可能有这样的情形：比丘们在僧团大众中责备他，而不是在私下里。于是他想：‘比丘们在僧团大众中责备我，而不是在私下里。’因此他感到生气和不满。贤友！那生气和那不满——这两者都是污秽。

‘贤友！可能有这样的情形：某个比丘生起这样的欲求——‘但愿我犯了过错，由同辈的人责备我，而不是由非同辈的人责备。’贤友，可能有这样的情形：由非同辈的人责备他，而不是由同辈的人。于是他想：‘是非同辈的人责备我，而不是同辈人。’因此他感到生气和不满。贤友！那生气和那不满——这两者都是污秽。

‘贤友！可能有这样的情形：某个比丘生起这样的欲求——‘啊！但愿导师（世尊）是针对我的提问来向比丘们说法，而不是针对其他比丘的提问来说法！’贤友，可能有这样的情形：导师是针对其他比丘的提问向比丘们说法，而不是针对他的提问。于是他想：‘导师是针对其他比丘的提问向比丘们说法，而不是针对我的提问。’因此他感到生气和不满。贤友！那生气和那不满——这两者都是污秽。

‘贤友！可能有这样的情形：某个比丘生起这样的欲求——‘啊！但愿比丘们簇拥着我（让我在最前面）进入村庄乞食，而不是簇拥着其他比丘！’贤友，可能有这样的情形：比丘们簇拥着其他比丘进入村庄乞食，而不是簇拥着他。于是他想：‘比丘们是簇拥着其他比丘进入村庄乞食，而不是簇拥着我。’因此他感到生气和不满。贤友！那生气和那不满——这两者都是污秽。

‘贤友！可能有这样的情形：某个比丘生起这样的欲求——‘啊！但愿在饭堂里，我能得到最好的座位、最先得到水、最好的食物，而不是让其他比丘得到！’贤友，可能有这样的情形：是其他比丘在饭堂得到了最好的座位、最先的水、最好的食物，而不是他。于是他想：‘是其他比丘在饭堂得到了最好的座位、最先的水、最好的食物，而我没有得到。’因此他感到生气和不满。贤友！那生气和那不满——这两者都是污秽。

‘贤友！可能有这样的情形：某个比丘生起这样的欲求——‘啊！但愿在饭堂用完餐后，由我来说随喜（表示感谢），而不是由其他比丘来说！’贤友，可能有这样的情形：在饭堂用完餐后，是由其他比丘说了随喜，而不是由他。于是他想：‘在饭堂用完餐后，是由其他比丘说了随喜，不是由我说的。’因此他感到生气和不满。贤友！那生气和那不满——这两者都是污秽。

‘贤友！可能有这样的情形：某个比丘生起这样的欲求——‘啊！但愿由我来对聚集在园区的比丘们说法，而不是让其他比丘来说！’贤友，可能有这样的情形：是其他比丘对聚集在园区的比丘们说法，而不是由他。于是他想：‘是其他比丘对聚集在园区的比丘们说法，不是由我说的。’因此他感到生气和不满。贤友！那生气和那不满——这两者都是污秽。

‘贤友！可能有这样的情形：某个比丘生起这样的欲求——‘啊！但愿由我来对聚集在园区的比丘尼们…乃至…优婆塞们…乃至…优婆夷们说法，而不是让其他比丘来说！’贤友，可能有这样的情形：是其他比丘对聚集在园区的优婆夷们说法，而不是由他。于是他想：‘是其他比丘对聚集在园区的优婆夷们说法，不是由我说的。’因此他感到生气和不满。贤友！那生气和那不满——这两者都是污秽。

‘贤友！可能有这样的情形：某个比丘生起这样的欲求——‘啊！但愿比丘们恭敬我、尊重我、尊敬我、崇拜我，而不是恭敬、尊重、尊敬、崇拜其他比丘！’贤友，可能有这样的情形：比丘们恭敬、尊重、尊敬、崇拜其他比丘，而不是恭敬、尊重、尊敬、崇拜他。于是他想：‘比丘们是恭敬、尊重、尊敬、崇拜其他比丘，而不是恭敬、尊重、尊敬、崇拜我。’因此他感到生气和不满。贤友！那生气和那不满——这两者都是污秽。

‘贤友！可能有这样的情形：某个比丘生起这样的欲求——‘啊！但愿比丘尼们…乃至…优婆塞们…乃至…优婆夷们恭敬我、尊重我、尊敬我、崇拜我，而不是恭敬、尊重、尊敬、崇拜其他比丘！’贤友，可能有这样的情形：优婆夷们恭敬、尊重、尊敬、崇拜其他比丘，而不是恭敬、尊重、尊敬、崇拜他。于是他想：‘优婆夷们是恭敬、尊重、尊敬、崇拜其他比丘，而不是恭敬、尊重、尊敬、崇拜我。’因此他感到生气和不满。贤友！那生气和那不满——这两者都是污秽。

‘贤友！可能有这样的情形：某个比丘生起这样的欲求——‘啊！但愿我能得到上好的衣服，而不是让其他比丘得到！’贤友，可能有这样的情形：是其他比丘得到了上好的衣服，而不是他。于是他想：‘是其他比丘得到了上好的衣服，不是我得到的。’因此他感到生气和不满。贤友！那生气和那不满——这两者都是污秽。

‘贤友！可能有这样的情形：某个比丘生起这样的欲求——‘啊！但愿我能得到上好的食物…乃至…上好的住所…乃至…上好的、治疗病痛所需的药品和资具，而不是让其他比丘得到！’贤友，可能有这样的情形：是其他比丘得到了上好的、治疗病痛所需的药品和资具，而不是他。于是他想：‘是其他比丘得到了上好的、治疗病痛所需的药品和资具，不是我得到的。’因此他感到生气和不满。贤友！那生气和那不满——这两者都是污秽。

‘贤友！所谓‘污秽’，就是这些邪恶的、不善的、与欲望相关的状态的同义词。

‘贤友！任何比丘，如果被看到或听说他还没有舍弃这些邪恶的、不善的、与欲望相关的状态，那么即使他是住在森林里、住在偏僻住所、依靠托钵乞食、次第乞食、穿粪扫衣、穿粗陋衣的人，他的同梵行者们也不会恭敬他、尊重他、尊敬他、崇拜他。这是什么缘故呢？因为他们看到或听说这位尊者还没有舍弃这些邪恶的、不善的、与欲望相关的状态啊。贤友！譬如，从市场或铁匠铺带来一个清净洁白的铜盘。它的主人在里面装上蛇的尸体、或狗的尸体、或人的尸体，用另一个铜盘盖起来，拿到市场去。有人看见了就说：‘喂！里面装着的是什么呀？好像是什么特别好的东西呢！’于是他掀开盖子来看。一看之下，立刻感到不快、厌恶和恶心；即使是饥饿的人也没有食欲，更何况是吃饱了的人呢？正是这样，贤友！任何比丘，如果被看到或听说他还没有舍弃这些邪恶的、不善的、与欲望相关的状态，那么即使他是住在森林里、住在偏僻住所、依靠托钵乞食、次第乞食、穿粪扫衣、穿粗陋衣的人，他的同梵行者们也不会恭敬他、尊重他、尊敬他、崇拜他。这是什么缘故呢？因为他们看到或听说这位尊者还没有舍弃这些邪恶的、不善的、与欲望相关的状态啊。

‘贤友！又，任何比丘，如果被看到或听说他已经舍弃了这些邪恶的、不善的、与欲望相关的状态，那么即使他是住在村庄附近、接受邀请去吃饭、穿着在家居士供养的衣服的人，他的同梵行者们也会恭敬他、尊重他、尊敬他、崇拜他。这是什么缘故呢？因为他们看到或听说这位尊者已经舍弃了这些邪恶的、不善的、与欲望相关的状态啊。贤友！譬如，从市场或铁匠铺带来一个清净洁白的铜盘。它的主人在里面盛上洁白的米饭，配上各种酱料和菜肴，用另一个铜盘盖起来，拿到市场去。有人看见了就说：‘喂！里面装着的是什么呀？好像是什么特别好的东西呢！’于是他掀开盖子来看。一看之下，立刻感到愉快、没有反感、没有恶心；即使是吃饱了的人也会生起食欲，更何况是饥饿的人呢？正是这样，贤友！任何比丘，如果被看到或听说他已经舍弃了这些邪恶的、不善的、与欲望相关的状态，那么即使他是住在村庄附近、接受邀请去吃饭、穿着在家居士供养的衣服的人，他的同梵行者们也会恭敬他、尊重他、尊敬他、崇拜他。这是什么缘故呢？因为他们看到或听说这位尊者已经舍弃了这些邪恶的、不善的、与欲望相关的状态啊。’

听了这些话，尊者大目犍连对尊者舍利弗说：‘尊者舍利弗！我想到了一个譬喻。’[舍利弗说：] ‘尊者目犍连！请说吧。’[尊者大目犍连于是说：] ‘贤友，有一次，我住在王舍城的山区。那时，贤友，我在上午穿好衣服，拿着衣钵，进入王舍城乞食。当时，有一位名叫萨米提的车匠的儿子，正在削制车轮的轮辋。在他附近站着一位名叫潘杜子的邪命外道，他以前也是车匠的儿子。那时，贤友，这位以前是车匠儿子的邪命外道潘杜子，心里生起这样的想法：‘啊！但愿这位车匠的儿子萨米提能削掉这轮辋的这些弯曲、这些歪斜、这些瑕疵，这样这轮辋就能除去弯曲、除去歪斜、除去瑕疵，变得清净，安立于核心（木材的精华部分）！’贤友，就在这位以前是车匠儿子的邪命外道心里这么想的时候，那位车匠的儿子萨米提果然就削去了那轮辋的那些弯曲、那些歪斜、那些瑕疵。于是，贤友，那位邪命外道潘杜子很高兴，说出了表示欢喜的话：‘他仿佛用心了知我的心一样在削制啊！’

‘正是这样，贤友，那些没有信心的人，为了生计而非出于信心从在家而出家，他们狡猾、欺诈、虚伪、掉举、傲慢、轻浮、多言、言语散乱，诸根不守护，饮食不知量，不致力于保持清醒，不尊重沙门身份，于学处不精勤，奢侈、懒散，带头走向堕落，而于远离（修行）则推卸责任，懒惰、不精进，失念、不正知，心不安定、迷乱，没有智慧，愚痴（如哑羊一般）——对于这些人，尊者舍利弗正是通过这个法门，仿佛用心了知他们的心一样，在削治（他们的缺点）。

‘而那些善男子，因信心从在家而出家，他们不狡猾、不欺诈、不虚伪、不掉举、不傲慢、不轻浮、不多言、言语不散乱，诸根善守护，饮食知量，致力于保持清醒，尊重沙门身份，于学处有强烈的敬意，不奢侈、不懒散，于堕落则推卸责任，而于远离（修行）则勇往直前，精进、勤奋，具足正念、正知，心安定、专注，有智慧，不愚痴（不如哑羊一般）——这些人听闻了尊者舍利弗所说的这个法门，我想他们会以言语和心意来饮用它、品尝它，（并且心想）：‘善哉！贤友！真是太好了！同梵行者能帮助我们从不善中出离，安立于善法之中！’贤友！譬如，一位年轻的女子或男子，年轻、爱好打扮，洗过头后，得到一串青莲花环、或茉莉花环、或馨香花环，用双手接过来，戴在头顶上。正是这样，贤友！那些善男子，因信心从在家而出家，他们不狡猾……不愚痴，这些人听闻了尊者舍利弗所说的这个法门，我想他们会以言语和心意来饮用它、品尝它，（并且心想）：‘善哉！贤友！真是太好了！同梵行者能帮助我们从不善中出离，安立于善法之中！’’就这样，那两位大龙象（比喻大长老）互相随喜对方所说的善言。

无秽经第五 终。

☸.....................................................................

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《1》Mūlapaṇṇāsapāḷi 根本分五十经篇 (MN 1-50, 1-513)/1. Mūlapariyāyavagga 根本法门品 (MN 1-10, 1-138)”

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【经名】 1.6 Ākaṅkheyyasutta 愿经 (MN 6, 64-69)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Ākaṅkheyyasuttaṃ

64. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Sampannasīlā, bhikkhave, viharatha sampannapātimokkhā; pātimokkhasaṃvarasaṃvutā viharatha ācāragocarasampannā aṇumattesu vajjesu bhayadassāvino; samādāya sikkhatha sikkhāpadesu.

65. “Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘sabrahmacārīnaṃ piyo ca assaṃ manāpo ca garu ca bhāvanīyo cā’ti [manāpo garubhāvaniyo cāti (sī.)], sīlesvevassa paripūrakārī ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṃ.

“Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘lābhī assaṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan’ti, sīlesvevassa paripūrakārī ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṃ.

“Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘yesāhaṃ cīvarapiṇḍapātasenāsana gilānappaccayabhesajjaparikkhāraṃ paribhuñjāmi tesaṃ te kārā mahapphalā assu mahānisaṃsā’ti, sīlesvevassa paripūrakārī ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṃ.

“Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘ye maṃ [ye me (sī. syā.)] ñātī sālohitā petā kālaṅkatā [kālakatā (sī. syā. pī.)] pasannacittā anussaranti tesaṃ taṃ mahapphalaṃ assa mahānisaṃsan’ti, sīlesvevassa paripūrakārī ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṃ.

66. “Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘aratiratisaho assaṃ, na ca maṃ arati saheyya, uppannaṃ aratiṃ abhibhuyya abhibhuyya vihareyyan’ti, sīlesvevassa paripūrakārī…pe… brūhetā suññāgārānaṃ.

“Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘bhayabheravasaho assaṃ, na ca maṃ bhayabheravaṃ saheyya, uppannaṃ bhayabheravaṃ abhibhuyya abhibhuyya vihareyyan’ti, sīlesvevassa paripūrakārī…pe… brūhetā suññāgārānaṃ.

“Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī assaṃ akicchalābhī akasiralābhī’ti, sīlesvevassa paripūrakārī…pe… brūhetā suññāgārānaṃ.

“Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘ye te santā vimokkhā atikkamma rūpe āruppā, te kāyena phusitvā vihareyyan’ti, sīlesvevassa paripūrakārī…pe… brūhetā suññāgārānaṃ.

67. “Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno assaṃ avinipātadhammo niyato sambodhiparāyaṇo’ti, sīlesvevassa paripūrakārī…pe… brūhetā suññāgārānaṃ.

“Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī assaṃ sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ kareyyan’ti, sīlesvevassa paripūrakārī…pe… brūhetā suññāgārānaṃ.

“Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko assaṃ tattha parinibbāyī anāvattidhammo tasmā lokā’ti, sīlesvevassa paripūrakārī…pe… brūhetā suññāgārānaṃ.

68. “Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘anekavihitaṃ iddhividhaṃ paccanubhaveyyaṃ – ekopi hutvā bahudhā assaṃ, bahudhāpi hutvā eko assaṃ; āvibhāvaṃ tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gaccheyyaṃ, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ kareyyaṃ, seyyathāpi udake; udakepi abhijjamāne gaccheyyaṃ, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kameyyaṃ, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmaseyyaṃ parimajjeyyaṃ; yāva brahmalokāpi kāyena vasaṃ vatteyyan’ti, sīlesvevassa paripūrakārī…pe… brūhetā suññāgārānaṃ.

“Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇeyyaṃ – dibbe ca mānuse ca ye dūre santike cā’ti, sīlesvevassa paripūrakārī…pe… brūhetā suññāgārānaṃ.

“Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajāneyyaṃ – sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajāneyyaṃ, vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajāneyyaṃ; sadosaṃ vā cittaṃ sadosaṃ cittanti pajāneyyaṃ, vītadosaṃ vā cittaṃ vītadosaṃ cittanti pajāneyyaṃ; samohaṃ vā cittaṃ samohaṃ cittanti pajāneyyaṃ, vītamohaṃ vā cittaṃ vītamohaṃ cittanti pajāneyyaṃ; saṃkhittaṃ vā cittaṃ saṃkhittaṃ cittanti pajāneyyaṃ, vikkhittaṃ vā cittaṃ vikkhittaṃ cittanti pajāneyyaṃ; mahaggataṃ vā cittaṃ mahaggataṃ cittanti pajāneyyaṃ, amahaggataṃ vā cittaṃ amahaggataṃ cittanti pajāneyyaṃ; sauttaraṃ vā cittaṃ sauttaraṃ cittanti pajāneyyaṃ, anuttaraṃ vā cittaṃ anuttaraṃ cittanti pajāneyyaṃ; samāhitaṃ vā cittaṃ samāhitaṃ cittanti pajāneyyaṃ, asamāhitaṃ vā cittaṃ asamāhitaṃ cittanti pajāneyyaṃ; vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajāneyyaṃ, avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajāneyyan’ti, sīlesvevassa paripūrakārī…pe… brūhetā suññāgārānaṃ.

“Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘anekavihitaṃ pubbenivāsaṃ anussareyyaṃ, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jāti satasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapannoti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussareyyan’ti, sīlesvevassa paripūrakārī…pe… brūhetā suññāgārānaṃ.

“Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṃ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyyaṃ – ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannāti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṃ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyyan’ti, sīlesvevassa paripūrakārī ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṃ.

69. “Ākaṅkheyya ce, bhikkhave, bhikkhu – ‘āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭhevadhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyan’ti, sīlesvevassa paripūrakārī ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṃ.

“Sampannasīlā, bhikkhave, viharatha sampannapātimokkhā; pātimokkhasaṃvarasaṃvutā viharatha ācāragocarasampannā aṇumattesu vajjesu bhayadassāvino; samādāya sikkhatha sikkhāpadesū”ti – iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttan”ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Ākaṅkheyyasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

☸---------------------------------------------------------------------

第六 愿经 Ākaṅkheyyasuttaṃ

我是这样听说的。

那时，世尊住在舍卫城的祇树给孤独园。那时，世尊对比丘们说：“比丘们！”

那些比丘回答世尊说：“世尊！”世尊这样说道：

“比丘们！你们应当具足戒律、具足波罗提木叉（戒本）。应当以波罗提木叉的防护来守护自己，具足正确的行为和活动范围。对微小的过失也应畏惧谨慎，应当领受并学习各种学处。

比丘们！如果比丘希望：‘愿我能被同梵行的道友们喜爱、悦意、尊重和敬仰’，那么他就应当圆满成就戒律、致力于内心的止（奢摩他），不轻视禅那，具足观（毗婆舍那），并且常去空闲处增进修行。

又，如果比丘希望：‘愿我能获得衣服、饮食、住所、治病所需的医药和资具’，那么他就应当圆满成就戒律、致力于内心的止，不轻视禅那，具足观，并且常去空闲处增进修行。

又，如果比丘希望：‘愿我所享用的衣服、饮食、住所、治病所需的医药和资具的布施者们，他们的这些布施能获得大果报、大功德’，那么他就应当圆满成就戒律……乃至……并且常去空闲处增进修行。

又，如果比丘希望：‘愿我那些已经去世的亲属和血缘者们，能以清净欢喜的心忆念我，使他们因此获得大果报、大功德’，那么他就应当圆满成就戒律……乃至……并且常去空闲处增进修行。

又，如果比丘希望：‘愿我能忍受不乐，而不被不乐所征服，愿我能持续地征服任何生起的不乐而安住’，那么他就应当圆满成就戒律……乃至……并且常去空闲处增进修行。

又，如果比丘希望：‘愿我能忍受怖畏和恐惧，而不被怖畏和恐惧所征服，愿我能持续地征服任何生起的怖畏和恐惧而安住’，那么他就应当圆满成就戒律……乃至……并且常去空闲处增进修行。

又，如果比丘希望：‘愿我能随意获得、轻易获得、不困难地获得四种属于增上心的、带来现世乐住的禅那’，那么他就应当圆满成就戒律……乃至……并且常去空闲处增进修行。

又，如果比丘希望：‘愿我能超越色界，达到那些属于无色界的寂静解脱，并以身触证而安住’，那么他就应当圆满成就戒律……乃至……并且常去空闲处增进修行。

又，如果比丘希望：‘愿我因断除三结（身见、疑、戒禁取），成为不堕恶趣法、决定趣向正觉的预流者’，那么他就应当圆满成就戒律……乃至……并且常去空闲处增进修行。

又，如果比丘希望：‘愿我因断除三结，贪、嗔、痴减轻，成为一来者，只需再来此世间一次就能终结痛苦’，那么他就应当圆满成就戒律……乃至……并且常去空闲处增进修行。

又，如果比丘希望：‘愿我因断除五下分结（身见、疑、戒禁取、欲贪、嗔恚），成为化生者，在那里般涅槃，不再从此世间返回（成为不还者）’，那么他就应当圆满成就戒律……乃至……并且常去空闲处增进修行。

又，如果比丘希望：‘愿我能体验各种神通力：能由一身化为多身，由多身合为一身；能显现，能隐没；能穿越墙壁、围墙、山崖而无障碍，如同在虚空中行走；能在地中出没如同在水中；能在水上行走而不沉没如同在地上；能在空中盘腿而行如同飞鸟；能用手触摸、抚摸如此大神通、大威力的日月；能用身体的力量影响远至梵天界’，那么他就应当圆满成就戒律……乃至……并且常去空闲处增进修行。

又，如果比丘希望：‘愿我以清净、超越人耳的天耳界，听到天界和人间的两种声音，无论是远的还是近的’，那么他就应当圆满成就戒律……乃至……并且常去空闲处增进修行。

又，如果比丘希望：‘愿我能以自己的心了知其他有情、其他人的心：了知有贪的心为有贪的心，了知离贪的心为离贪的心；了知有嗔的心为有嗔的心，了知离嗔的心为离嗔的心；了知有痴的心为有痴的心，了知离痴的心为离痴的心；了知收缩的心为收缩的心，了知散乱的心为散乱的心；了知广大的心为广大的心，了知不广大的心为不广大的心；了知有上的心为有上的心，了知无上的心为无上的心；了知得定的心为得定的心，了知未得定的心为未得定的心；了知解脱的心为解脱的心，了知未解脱的心为未解脱的心’，那么他就应当圆满成就戒律……乃至……并且常去空闲处增进修行。

又，如果比丘希望：‘愿我能回忆起种种过去的生命形态（宿命），即：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十万生，以及许多世界的成劫、许多世界的坏劫、许多世界的成坏劫——在那里我曾是这样的姓名、这样的家族、这样的容貌、吃这样的食物、感受这样的苦乐、有这样的寿命极限；我从那里死去后，又生到那里；在那里我又曾是这样的姓名、这样的家族、这样的容貌、吃这样的食物、感受这样的苦乐、有这样的寿命极限；我从那里死去后，生到这里来。像这样，愿我能回忆起具有各种形态和细节的种种过去的生命形态’，那么他就应当圆满成就戒律……乃至……并且常去空闲处增进修行。

又，如果比丘希望：‘愿我以清净、超越人眼的天眼，看见有情的死亡和出生，了知有情随自己的业而投生，无论是低贱的、高贵的、美丽的、丑陋的、幸福的、不幸的。即：这些有情因为具足身恶行、语恶行、意恶行，诽谤圣者，怀有邪见，受持邪见导向的业，他们在身体败坏、死亡之后，投生到恶处、恶趣、堕处、地狱；而另一些有情因为具足身善行、语善行、意善行，不诽谤圣者，怀有正见，受持正见导向的业，他们在身体败坏、死亡之后，投生到善趣、天界。像这样，愿我以清净、超越人眼的天眼，看见有情的死亡和出生，了知有情随自己的业而投生，无论是低贱的、高贵的、美丽的、丑陋的、幸福的、不幸的’，那么他就应当圆满成就戒律、致力于内心的止，不轻视禅那，具足观，并且常去空闲处增进修行。

又，如果比丘希望：‘愿我因灭尽诸漏，在当下生中，亲自以无上智慧证得并达到无漏的心解脱、慧解脱而安住’，那么他就应当圆满成就戒律、致力于内心的止，不轻视禅那，具足观，并且常去空闲处增进修行。

‘比丘们！你们应当具足戒律、具足波罗提木叉，应当以波罗提木叉的防护来守护自己，具足正确的行为和活动范围，对微小的过失也应畏惧谨慎，领受并学习各种学处。’——我先前所说的这些，都是基于此而说的。”

世尊说完这番话后，那些比丘心满意足，欢喜地信受奉行世尊的教导。

愿经 第六 终。

☸---------------------------------------------------------------------

第七 布喻经 Vatthasuttaṃ

我是这样听说的。

那时，世尊住在舍卫城的祇树给孤独园。那时，世尊对比丘们说：“比丘们！”

那些比丘回答世尊说：“世尊！”世尊这样说道：

“比丘们！譬如有一块污秽、沾满尘垢的布，染匠想把它染成蓝色、黄色、红色或茜草红色，如果他把这块布浸入染料中，布的颜色会染得不好，而且色彩不鲜明。这是什么原因呢？因为这块布不干净。同样地，比丘们，如果心是污秽的，可以预期他必将去往恶趣。

又，比丘们，譬如有一块清净、洁白的布，染匠想把它染成蓝色、黄色、红色或茜草红色，如果他把这块布浸入染料中，布的颜色会染得很好，而且色彩鲜明。这是什么原因呢？因为这块布很清净。同样地，比丘们，如果心是清净的，可以预期他必将去往善趣。

比丘们！什么是心的杂染呢？贪婪和不正当的贪欲是心的杂染，恶意是心的杂染，愤怒是心的杂染，怨恨是心的杂染，（掩盖过错的）覆是心的杂染，（竞争、攀比的）恼害是心的杂染，嫉妒是心的杂染，吝啬是心的杂染，欺诈是心的杂染，虚伪是心的杂染，顽固是心的杂染，性急（争胜）是心的杂染，我慢是心的杂染，过慢（傲慢）是心的杂染，骄慢（沉醉）是心的杂染，放逸是心的杂染。

比丘们，那样的比丘了知：‘贪婪和不正当的贪欲是心的杂染’后，他就舍弃这贪婪和不正当的贪欲这种心的杂染。了知：‘恶意是心的杂染’后，他就舍弃恶意这种心的杂染。了知：‘愤怒是心的杂染’后，他就舍弃愤怒这种心的杂染。了知：‘怨恨是心的杂染’后，他就舍弃怨恨这种心的杂染。了知：‘覆是心的杂染’后，他就舍弃覆这种心的杂染。了知：‘恼害是心的杂染’后，他就舍弃恼害这种心的杂染。了知：‘嫉妒是心的杂染’后，他就舍弃嫉妒这种心的杂染。了知：‘吝啬是心的杂染’后，他就舍弃吝啬这种心的杂染。了知：‘欺诈是心的杂染’后，他就舍弃欺诈这种心的杂染。了知：‘虚伪是心的杂染’后，他就舍弃虚伪这种心的杂染。了知：‘顽固是心的杂染’后，他就舍弃顽固这种心的杂染。了知：‘性急（争胜）是心的杂染’后，他就舍弃性急（争胜）这种心的杂染。了知：‘我慢是心的杂染’后，他就舍弃我慢这种心的杂染。了知：‘过慢（傲慢）是心的杂染’后，他就舍弃过慢（傲慢）这种心的杂染。了知：‘骄慢（沉醉）是心的杂染’后，他就舍弃骄慢（沉醉）这种心的杂染。了知：‘放逸是心的杂染’后，他就舍弃放逸这种心的杂染。

比丘们！当这位比丘了知：‘贪婪和不正当的贪欲是心的杂染’后，贪婪和不正当的贪欲这种心的杂染就被他舍弃了；了知：‘恶意是心的杂染’后，恶意这种心的杂染就被他舍弃了；了知：‘愤怒是心的杂染’后，愤怒这种心的杂染就被他舍弃了；了知：‘怨恨是心的杂染’后，怨恨这种心的杂染就被他舍弃了；了知：‘覆是心的杂染’后，覆这种心的杂染就被他舍弃了；了知：‘恼害是心的杂染’后，恼害这种心的杂染就被他舍弃了；了知：‘嫉妒是心的杂染’后，嫉妒这种心的杂染就被他舍弃了；了知：‘吝啬是心的杂染’后，吝啬这种心的杂染就被他舍弃了；了知：‘欺诈是心的杂染’后，欺诈这种心的杂染就被他舍弃了；了知：‘虚伪是心的杂染’后，虚伪这种心的杂染就被他舍弃了；了知：‘顽固是心的杂染’后，顽固这种心的杂染就被他舍弃了；了知：‘性急（争胜）是心的杂染’后，性急（争胜）这种心的杂染就被他舍弃了；了知：‘我慢是心的杂染’后，我慢这种心的杂染就被他舍弃了；了知：‘过慢（傲慢）是心的杂染’后，过慢（傲慢）这种心的杂染就被他舍弃了；了知：‘骄慢（沉醉）是心的杂染’后，骄慢（沉醉）这种心的杂染就被他舍弃了；了知：‘放逸是心的杂染’后，放逸这种心的杂染就被他舍弃了。

他具足了对佛陀的确信不疑：‘原来那位世尊是阿罗汉、圆满觉悟者、明行具足者、善逝、世间了解者、无上调御者、天人导师、佛陀、世尊。’他具足了对法的确信不疑：‘世尊善说的法是现世可见的、无时间性的、来即能见的、导向（涅槃）的、智者们能各自证知的。’他具足了对僧伽的确信不疑：‘世尊的声闻僧团是善行道的、正直行道的、如理行道的、正当行道的，即四双八辈贤圣。这世尊的声闻僧团是值得供养、值得款待、值得布施、值得合掌（致敬）的，是世间无上的福田。’

当他这样舍弃、去除、解脱、放下、舍离了（那些杂染）时，他体会到：‘我对佛陀具足了确信不疑’，从而获得了义的领悟，获得了法的领悟，获得了与法相连的喜悦。当他喜悦时，轻安生起；内心轻安时，身体轻安；身体轻安时，感受到乐；感受到乐时，心入于定。他又体会到：‘我对法具足了确信不疑’……（乃至）……心入于定。他又体会到：‘我对僧伽具足了确信不疑’……（乃至）……心入于定。他又体会到：‘我的（杂染）已被舍弃、去除、解脱、放下、舍离了’，从而获得了义的领悟，获得了法的领悟，获得了与法相连的喜悦。当他喜悦时，轻安生起；内心轻安时，身体轻安；身体轻安时，感受到乐；感受到乐时，心入于定。

比丘们！具足如此戒行、如此正法、如此智慧的比丘，即使食用精白米饭，配有各种汤汁和菜肴，也不会对他造成障碍。比丘们！就像污秽、沾满尘垢的布，放入清水中就会变得清净、洁白；又像金矿石放入熔炉（坩埚）中，就会变得纯净、光亮。同样地，比丘们，具足如此戒行、如此正法、如此智慧的比丘，即使食用精白米饭，配有各种汤汁和菜肴，也确实不会对他造成障碍。

他以充满慈爱的心遍满一个方向而住，同样遍满第二、第三、第四个方向。如此这般，向上、向下、横向，遍及一切处，以包含整个世界、广大、无量、无怨恨、无恼害的慈爱心遍满而住。他以充满悲悯的心……（乃至）……他以充满喜悦的心……（乃至）……他以充满舍离的心遍满一个方向而住，同样遍满第二、第三、第四个方向。如此这般，向上、向下、横向，遍及一切处，以包含整个世界、广大、无量、无怨恨、无恼害的舍离心遍满而住。

他了知：‘有此（杂染），有低劣，有高胜，有超越此心识状态的出离。’当他如此了知、如此看见时，他的心从欲漏中解脱出来，从有漏中解脱出来，从无明漏中解脱出来。当解脱时，生起‘已解脱’的智慧。他了知：‘（此）生已尽，梵行已立，所作已办，不再有此后有（不再轮回）。’比丘们，这被称为：‘比丘以内在的洗浴而沐浴干净了。’”

那时，有一位名叫孙陀利伽·巴罗多瓦奢的婆罗门，正坐在离世尊不远的地方。于是，孙陀利伽·巴罗多瓦奢婆罗门问世尊说：“尊敬的乔达摩！您是否去巴呼卡河沐浴呢？”

[世尊答道：]“婆罗门！巴呼卡河有什么用呢？巴呼卡河又能做什么呢？”

[婆罗门说：]“尊敬的乔达摩！巴呼卡河被许多人认为是能带来解脱的，被许多人认为是能带来福德的。许多人在巴呼卡河中洗去所造的恶业。”

于是，世尊用偈颂对孙陀利伽·巴罗多瓦奢婆罗门说：

“巴呼卡河、阿迪卡卡河、伽耶河以及孙陀利卡河，

萨罗萨蒂河、帕亚伽河，还有巴呼马提河；

愚人常在其中沐浴，黑色恶业永不清净。

孙陀利卡河能做什么？帕亚伽河、巴呼卡河又能做什么？

它们不能净化那心怀怨恨、造作恶业的人。

对清净者来说，（何时何地）都是吉日良辰；对清净者来说，（何时）都是布萨日；

清净者的行为清净，（戒）行永远圆满成就；

婆罗门啊！就在这里沐浴吧！对一切众生修习安稳（慈悲）。

如果你不说谎，如果你不伤害生命；

如果你不拿取未给予之物，有信心而不吝啬；

那你何必去伽耶（朝圣）？任何一处井水对你来说都是伽耶！”

听完这番话，孙陀利伽·巴罗多瓦奢婆罗门对世尊说：“真是太好了！尊敬的乔达摩！真是太好了！尊敬的乔达摩！就像扶起摔倒的人，揭开被覆盖的东西，给迷路的人指明道路，在黑暗中举起油灯让有眼睛的人能看见东西一样；尊敬的乔达摩也以各种方式阐明了法。我现在皈依尊敬的乔达摩，皈依法，皈依比丘僧团。愿我能在尊敬的乔达摩座下出家，获得具足戒。”

于是，孙陀利伽·巴罗多瓦奢婆罗门在世尊座下得以出家，获得了具足戒。受具足戒不久后，尊者巴罗多瓦奢独自一人，隐居静处，保持不放逸、精勤、自我策励而住。没过多久，他就达到了善男子们为之从家庭出家、过上无家生活的那个目标——无上的梵行终点，在当下生中，自己以无上智慧证得、实现并安住。他确知：“（此）生已尽，梵行已立，所作已办，不再有此后有。”尊者巴罗多瓦奢成为了阿罗汉中的一员。

布喻经 第七 终。

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《1》Mūlapaṇṇāsapāḷi 根本分五十经篇 (MN 1-50, 1-513)/1. Mūlapariyāyavagga 根本法门品 (MN 1-10, 1-138)”

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【经名】 1.8 Sallekhasutta 削减经 (MN 8, 81-88)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Sallekhasuttaṃ

81. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā mahācundo sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahācundo bhagavantaṃ etadavoca – “yā imā, bhante, anekavihitā diṭṭhiyo loke uppajjanti – attavādapaṭisaṃyuttā vā lokavādapaṭisaṃyuttā vā – ādimeva nu kho, bhante, bhikkhuno manasikaroto evametāsaṃ diṭṭhīnaṃ pahānaṃ hoti, evametāsaṃ diṭṭhīnaṃ paṭinissaggo hotī”ti?

82. “Yā imā, cunda, anekavihitā diṭṭhiyo loke uppajjanti – attavādapaṭisaṃyuttā vā lokavādapaṭisaṃyuttā vā – yattha cetā diṭṭhiyo uppajjanti yattha ca anusenti yattha ca samudācaranti taṃ ‘netaṃ mama, nesohamasmi, na me so attā’ti – evametaṃ yathābhūtaṃ sammappaññā passato evametāsaṃ diṭṭhīnaṃ pahānaṃ hoti, evametāsaṃ diṭṭhīnaṃ paṭinissaggo hoti.

“Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihareyya. Tassa evamassa – ‘sallekhena viharāmī’ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti.

“Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja vihareyya. Tassa evamassa – ‘sallekhena viharāmī’ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti.

“Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu pītiyā ca virāgā upekkhako ca vihareyya, sato ca sampajāno sukhañca kāyena paṭisaṃvedeyya, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja vihareyya. Tassa evamassa – ‘sallekhena viharāmī’ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti.

“Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasuṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja vihareyya. Tassa evamassa – ‘sallekhena viharāmī’ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccanti.

“Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu sabbaso rūpasaññānaṃ samatikkamā, paṭighasaññānaṃ atthaṅgamā, nānattasaññānaṃ amanasikārā, ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja vihareyya. Tassa evamassa – ‘sallekhena viharāmī’ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Santā ete vihārā ariyassa vinaye vuccanti.

“Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja vihareyya. Tassa evamassa – ‘sallekhena viharāmī’ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Santā ete vihārā ariyassa vinaye vuccanti.

“Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja vihareyya. Tassa evamassa – ‘sallekhena viharāmī’ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Santā ete vihārā ariyassa vinaye vuccanti.

“Ṭhānaṃ kho panetaṃ, cunda, vijjati yaṃ idhekacco bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja vihareyya. Tassa evamassa – ‘sallekhena viharāmī’ti. Na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Santā ete vihārā ariyassa vinaye vuccanti.

83. “Idha kho pana vo, cunda, sallekho karaṇīyo. ‘Pare vihiṃsakā bhavissanti, mayamettha avihiṃsakā bhavissāmā’ti sallekho karaṇīyo. ‘Pare pāṇātipātī bhavissanti, mayamettha pāṇātipātā paṭiviratā bhavissāmā’ti sallekho karaṇīyo. ‘Pare adinnādāyī bhavissanti, mayamettha adinnādānā paṭiviratā bhavissāmā’ti sallekho karaṇīyo. ‘Pare abrahmacārī bhavissanti, mayamettha brahmacārī bhavissāmā’ti sallekho karaṇīyo. ‘Pare musāvādī bhavissanti, mayamettha musāvādā paṭiviratā bhavissāmā’ti sallekho karaṇīyo. ‘Pare pisuṇavācā [pisuṇā vācā (sī. pī.)] bhavissanti, mayamettha pisuṇāya vācāya paṭiviratā bhavissāmā’ti sallekho karaṇīyo. ‘Pare pharusavācā [pharusā vācā (sī. pī.)] bhavissanti, mayamettha pharusāya vācāya paṭiviratā bhavissāmā’ti sallekho karaṇīyo. ‘Pare samphappalāpī bhavissanti, mayamettha samphappalāpā paṭiviratā bhavissāmā’ti sallekho karaṇīyo. ‘Pare abhijjhālū bhavissanti, mayamettha anabhijjhālū bhavissāmā’ti sallekho karaṇīyo. ‘Pare byāpannacittā bhavissanti, mayamettha abyāpannacittā bhavissāmā’ti sallekho karaṇīyo. ‘Pare micchādiṭṭhī bhavissanti, mayamettha sammādiṭṭhī bhavissāmā’ti sallekho karaṇīyo. ‘Pare micchāsaṅkappā bhavissanti, mayamettha sammāsaṅkappā bhavissāmā’ti sallekho karaṇīyo. ‘Pare micchāvācā bhavissanti, mayamettha sammāvācā bhavissāmā’ti sallekho karaṇīyo. ‘Pare micchākammantā bhavissanti, mayamettha sammākammantā bhavissāmā’ti sallekho karaṇīyo. ‘Pare micchāājīvā bhavissanti, mayamettha sammāājīvā bhavissāmā’ti sallekho karaṇīyo. ‘Pare micchāvāyāmā bhavissanti, mayamettha sammāvāyāmā bhavissāmā’ti sallekho karaṇīyo. ‘Pare micchāsatī bhavissanti, mayamettha sammāsatī bhavissāmā’ti sallekho karaṇīyo. ‘Pare micchāsamādhi bhavissanti, mayamettha sammāsamādhī bhavissāmā’ti sallekho karaṇīyo. ‘Pare micchāñāṇī bhavissanti, mayamettha sammāñāṇī bhavissāmā’ti sallekho karaṇīyo. ‘Pare micchāvimuttī bhavissanti, mayamettha sammāvimuttī bhavissāmā’ti sallekho karaṇīyo.

“‘Pare thīnamiddhapariyuṭṭhitā bhavissanti, mayamettha vigatathīnamiddhā bhavissāmā’ti sallekho karaṇīyo. ‘Pare uddhatā bhavissanti, mayamettha anuddhatā bhavissāmā’ti sallekho karaṇīyo. ‘Pare vicikicchī [vecikicchī (sī. pī. ka.)] bhavissanti, mayamettha tiṇṇavicikicchā bhavissāmā’ti sallekho karaṇīyo. ‘Pare kodhanā bhavissanti, mayamettha akkodhanā bhavissāmā’ti sallekho karaṇīyo. ‘Pare upanāhī bhavissanti, mayamettha anupanāhī bhavissāmā’ti sallekho karaṇīyo. ‘Pare makkhī bhavissanti, mayamettha amakkhī bhavissāmā’ti sallekho karaṇīyo. ‘Pare paḷāsī bhavissanti, mayamettha apaḷāsī bhavissāmā’ti sallekho karaṇīyo. ‘Pare issukī bhavissanti, mayamettha anissukī bhavissāmā’ti sallekho karaṇīyo. ‘Pare maccharī bhavissanti, mayamettha amaccharī bhavissāmā’ti sallekho karaṇīyo. ‘Pare saṭhā bhavissanti, mayamettha asaṭhā bhavissāmā’ti sallekho karaṇīyo. ‘Pare māyāvī bhavissanti, mayamettha amāyāvī bhavissāmā’ti sallekho karaṇīyo. ‘Pare thaddhā bhavissanti, mayamettha atthaddhā bhavissāmā’ti sallekho karaṇīyo. ‘Pare atimānī bhavissanti, mayamettha anatimānī bhavissāmā’ti sallekho karaṇīyo. ‘Pare dubbacā bhavissanti, mayamettha suvacā bhavissāmā’ti sallekho karaṇīyo. ‘Pare pāpamittā bhavissanti, mayamettha kalyāṇamittā bhavissāmā’ti sallekho karaṇīyo. ‘Pare pamattā bhavissanti, mayamettha appamattā bhavissāmā’ti sallekho karaṇīyo. ‘Pare assaddhā bhavissanti, mayamettha saddhā bhavissāmā’ti sallekho karaṇīyo. ‘Pare ahirikā bhavissanti, mayamettha hirimanā bhavissāmā’ti sallekho karaṇīyo. ‘Pare anottāpī [anottappī (ka.)] bhavissanti, mayamettha ottāpī bhavissāmā’ti sallekho karaṇīyo. ‘Pare appassutā bhavissanti, mayamettha bahussutā bhavissāmā’ti sallekho karaṇīyo. ‘Pare kusītā bhavissanti, mayamettha āraddhavīriyā bhavissāmā’ti sallekho karaṇīyo. ‘Pare muṭṭhassatī bhavissanti, mayamettha upaṭṭhitassatī bhavissāmā’ti sallekho karaṇīyo. ‘Pare duppaññā bhavissanti, mayamettha paññāsampannā bhavissāmā’ti sallekho karaṇīyo. ‘Pare sandiṭṭhiparāmāsī ādhānaggāhī duppaṭinissaggī bhavissanti, mayamettha asandiṭṭhiparāmāsī anādhānaggāhī suppaṭinissaggī bhavissāmā’ti sallekho karaṇīyo.

84. “Cittuppādampi kho ahaṃ, cunda, kusalesu dhammesu bahukāraṃ [bahūpakāraṃ (ka.)] vadāmi, ko pana vādo kāyena vācāya anuvidhīyanāsu! Tasmātiha, cunda, ‘pare vihiṃsakā bhavissanti, mayamettha avihiṃsakā bhavissāmā’ti cittaṃ uppādetabbaṃ. ‘Pare pāṇātipātī bhavissanti, mayamettha pāṇātipātā paṭiviratā bhavissāmā’ti cittaṃ uppādetabbaṃ…‘pare sandiṭṭhiparāmāsī ādhānaggāhī duppaṭinissaggī bhavissanti, mayamettha asandiṭṭhiparāmāsī anādhānaggāhī suppaṭinissaggī bhavissāmā’ti cittaṃ uppādetabbaṃ.

85. “Seyyathāpi, cunda, visamo maggo assa, tassa [maggo tassāssa (sī. syā. pī.)] añño samo maggo parikkamanāya; seyyathā vā pana, cunda, visamaṃ titthaṃ assa, tassa aññaṃ samaṃ titthaṃ parikkamanāya; evameva kho, cunda, vihiṃsakassa purisapuggalassa avihiṃsā hoti parikkamanāya, pāṇātipātissa purisapuggalassa pāṇātipātā veramaṇī hoti parikkamanāya, adinnādāyissa purisapuggalassa adinnādānā veramaṇī hoti parikkamanāya, abrahmacārissa purisapuggalassa abrahmacariyā veramaṇī hoti parikkamanāya, musāvādissa purisapuggalassa musāvādā veramaṇī hoti parikkamanāya, pisuṇavācassa purisapuggalassa pisuṇāya vācāya veramaṇī hoti parikkamanāya, pharusavācassa purisapuggalassa pharusāya vācāya veramaṇī hoti parikkamanāya, samphappalāpissa purisapuggalassa samphappalāpā veramaṇī hoti parikkamanāya, abhijjhālussa purisapuggalassa anabhijjhā hoti parikkamanāya, byāpannacittassa purisapuggalassa abyāpādo hoti parikkamanāya, micchādiṭṭhissa purisapuggalassa sammādiṭṭhi hoti parikkamanāya, micchāsaṅkappassa purisapuggalassa sammāsaṅkappo hoti parikkamanāya, micchāvācassa purisapuggalassa sammāvācā hoti parikkamanāya, micchākammantassa purisapuggalassa sammākammanto hoti parikkamanāya, micchāājīvassa purisapuggalassa sammāājīvo hoti parikkamanāya, micchāvāyāmassa purisapuggalassa sammāvāyāmo hoti parikkamanāya, micchāsatissa purisapuggalassa sammāsati hoti parikkamanāya, micchāsamādhissa purisapuggalassa sammāsamādhi hoti parikkamanāya, micchāñāṇissa purisapuggalassa sammāñāṇaṃ hoti parikkamanāya, micchāvimuttissa purisapuggalassa sammāvimutti hoti parikkamanāya.

“Thīnamiddhapariyuṭṭhitassa purisapuggalassa vigatathinamiddhatā hoti parikkamanāya, uddhatassa purisapuggalassa anuddhaccaṃ hoti parikkamanāya, vicikicchissa purisapuggalassa tiṇṇavicikicchatā hoti parikkamanāya, kodhanassa purisapuggalassa akkodho hoti parikkamanāya, upanāhissa purisapuggalassa anupanāho hoti parikkamanāya, makkhissa purisapuggalassa amakkho hoti parikkamanāya, paḷāsissa purisapuggalassa apaḷāso hoti parikkamanāya, issukissa purisapuggalassa anissukitā hoti parikkamanāya, maccharissa purisapuggalassa amacchariyaṃ hoti parikkamanāya, saṭhassa purisapuggalassa asāṭheyyaṃ hoti parikkamanāya, māyāvissa purisapuggalassa amāyā [amāyāvitā (ka.)] hoti parikkamanāya, thaddhassa purisapuggalassa atthaddhiyaṃ hoti parikkamanāya, atimānissa purisapuggalassa anatimāno hoti parikkamanāya, dubbacassa purisapuggalassa sovacassatā hoti parikkamanāya, pāpamittassa purisapuggalassa kalyāṇamittatā hoti parikkamanāya, pamattassa purisapuggalassa appamādo hoti parikkamanāya, assaddhassa purisapuggalassa saddhā hoti parikkamanāya, ahirikassa purisapuggalassa hirī hoti parikkamanāya, anottāpissa purisapuggalassa ottappaṃ hoti parikkamanāya, appassutassa purisapuggalassa bāhusaccaṃ hoti parikkamanāya, kusītassa purisapuggalassa vīriyārambho hoti parikkamanāya, muṭṭhassatissa purisapuggalassa upaṭṭhitassatitā hoti parikkamanāya, duppaññassa purisapuggalassa paññāsampadā hoti parikkamanāya, sandiṭṭhiparāmāsi-ādhānaggāhi-duppaṭinissaggissa purisapuggalassa asandiṭṭhiparāmāsianādhānaggāhi-suppaṭinissaggitā hoti parikkamanāya.

86. “Seyyathāpi, cunda, ye keci akusalā dhammā sabbe te adhobhāgaṅgamanīyā [adhobhāvaṅgamanīyā (sī. syā. pī.)], ye keci kusalā dhammā sabbe te uparibhāgaṅgamanīyā [uparibhāvaṅgamanīyā (sī. syā. pī.)], evameva kho, cunda, vihiṃsakassa purisapuggalassa avihiṃsā hoti uparibhāgāya [uparibhāvāya (sī. syā. ka.)], pāṇātipātissa purisapuggalassa pāṇātipātā veramaṇī hoti uparibhāgāya…pe… sandiṭṭhiparāmāsi-ādhānaggāhi-duppaṭinissaggissa purisapuggalassa asandiṭṭhiparāmāsi-anādhānaggāhi-suppaṭinissaggitā hoti uparibhāgāya.

87. “So vata, cunda, attanā palipapalipanno paraṃ palipapalipannaṃ uddharissatīti netaṃ ṭhānaṃ vijjati. So vata, cunda, attanā apalipapalipanno paraṃ palipapalipannaṃ uddharissatīti ṭhānametaṃ vijjati. So vata, cunda, attanā adanto avinīto aparinibbuto paraṃ damessati vinessati parinibbāpessatīti netaṃ ṭhānaṃ vijjati. So vata, cunda, attanā danto vinīto parinibbuto paraṃ damessati vinessati parinibbāpessatīti ṭhānametaṃ vijjati. Evameva kho, cunda, vihiṃsakassa purisapuggalassa avihiṃsā hoti parinibbānāya, pāṇātipātissa purisapuggalassa pāṇātipātā veramaṇī hoti parinibbānāya. Adinnādāyissa purisapuggalassa adinnādānā veramaṇī hoti parinibbānāya. Abrahmacārissa purisapuggalassa abrahmacariyā veramaṇī hoti parinibbānāya. Musāvādissa purisapuggalassa musāvādā veramaṇī hoti parinibbānāya. Pisuṇavācassa purisapuggalassa pisuṇāya vācāya veramaṇī hoti parinibbānāya. Pharusavācassa purisapuggalassa pharusāya vācāya veramaṇī hoti parinibbānāya. Samphappalāpissa purisapuggalassa samphappalāpā veramaṇī hoti parinibbānāya. Abhijjhālussa purisapuggalassa anabhijjhā hoti parinibbānāya. Byāpannacittassa purisapuggalassa abyāpādo hoti parinibbānāya. Micchādiṭṭhissa purisapuggalassa sammādiṭṭhi hoti parinibbānāya. Micchāsaṅkappassa purisapuggalassa sammāsaṅkappo hoti parinibbānāya. Micchāvācassa purisapuggalassa sammāvācā hoti parinibbānāya. Micchākammantassa purisapuggalassa sammākammanto hoti parinibbānāya. Micchāājīvassa purisapuggalassa sammāājīvo hoti parinibbānāya. Micchāvāyāmassa purisapuggalassa sammāvāyāmo hoti parinibbānāya. Micchāsatissa purisapuggalassa sammāsati hoti parinibbānāya. Micchāsamādhissa purisapuggalassa sammāsamādhi hoti parinibbānāya. Micchāñāṇissa purisapuggalassa sammāñāṇaṃ hoti parinibbānāya. Micchāvimuttissa purisapuggalassa sammāvimutti hoti parinibbānāya.

“Thīnamiddhapariyuṭṭhitassa purisapuggalassa vigatathinamiddhatā hoti parinibbānāya. Uddhatassa purisapuggalassa anuddhaccaṃ hoti parinibbānāya. Vicikicchissa purisapuggalassa tiṇṇavicikicchatā hoti parinibbānāya. Kodhanassa purisapuggalassa akkodho hoti parinibbānāya. Upanāhissa purisapuggalassa anupanāho hoti parinibbānāya. Makkhissa purisapuggalassa amakkho hoti parinibbānāya. Paḷāsissa purisapuggalassa apaḷāso hoti parinibbānāya. Issukissa purisapuggalassa anissukitā hoti parinibbānāya. Maccharissa purisapuggalassa amacchariyaṃ hoti parinibbānāya. Saṭhassa purisapuggalassa asāṭheyyaṃ hoti parinibbānāya. Māyāvissa purisapuggalassa amāyā hoti parinibbānāya. Thaddhassa purisapuggalassa atthaddhiyaṃ hoti parinibbānāya. Atimānissa purisapuggalassa anatimāno hoti parinibbānāya. Dubbacassa purisapuggalassa sovacassatā hoti parinibbānāya. Pāpamittassa purisapuggalassa kalyāṇamittatā hoti parinibbānāya. Pamattassa purisapuggalassa appamādo hoti parinibbānāya. Assaddhassa purisapuggalassa saddhā hoti parinibbānāya. Ahirikassa purisapuggalassa hirī hoti parinibbānāya. Anottāpissa purisapuggalassa ottappaṃ hoti parinibbānāya. Appassutassa purisapuggalassa bāhusaccaṃ hoti parinibbānāya. Kusītassa purisapuggalassa vīriyārambho hoti parinibbānāya. Muṭṭhassatissa purisapuggalassa upaṭṭhitassatitā hoti parinibbānāya. Duppaññassa purisapuggalassa paññāsampadā hoti parinibbānāya. Sandiṭṭhiparāmāsi-ādhānaggāhi-duppaṭinissaggissa purisapuggalassa asandiṭṭhiparāmāsi-anādhānaggāhi-suppaṭinissaggitā hoti parinibbānāya.

88. “Iti kho, cunda, desito mayā sallekhapariyāyo, desito cittuppādapariyāyo, desito parikkamanapariyāyo, desito uparibhāgapariyāyo, desito parinibbānapariyāyo. Yaṃ kho, cunda, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā. ‘Etāni, cunda, rukkhamūlāni, etāni suññāgārāni, jhāyatha, cunda, mā pamādattha, mā pacchāvippaṭisārino ahuvattha’ – ayaṃ kho amhākaṃ anusāsanī”ti.

Idamavoca bhagavā. Attamano āyasmā mahācundo bhagavato bhāsitaṃ abhinandīti.

Catuttālīsapadā vuttā, sandhayo pañca desitā;

Sallekho nāma suttanto, gambhīro sāgarūpamoti.

Sallekhasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.

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第八 削减经 Sallekhasuttaṃ

我是这样听说的。

那时，世尊住在舍卫城的祇树给孤独园。那时，尊者大纯陀在傍晚时分从禅修中起来，去到世尊那里。去到后，他顶礼世尊，然后在一旁坐下。坐在一旁的尊者大纯陀对世尊说：“世尊！在这个世界上，生起这些各种各样的见解，也就是关于自我论或关于世界论的见解。对于初步这样思量的比丘，是否就能这样舍弃这些见解，这样远离这些见解呢？”[世尊说：]

“纯陀！在这个世界上，生起这些各种各样的见解，也就是关于自我论或关于世界论的见解。对于这些见解生起的地方、它们潜伏的地方、它们显现运作的地方，以如实的、正确的智慧这样观察：‘这不是我的，这不是我，这不是我的自我。’这样，就能舍弃这些见解，就能远离这些见解。

纯陀，这里可能有这样的情况：某位比丘远离了欲乐，远离了不善法，带着寻和伺，体验着由远离产生的喜和乐，进入并安住于初禅。他可能会这样想：‘我正通过削减而住。’然而，纯陀！在圣者的律中，这些不被称为‘削减’；在圣者的律中，这些被称为‘当下的乐住’。

又，可能有这样的情况：某位比丘平息了寻和伺，内心变得宁静，心意趋于统一，没有寻，没有伺，体验着由定产生的喜和乐，进入并安住于第二禅。他可能会这样想：‘我正通过削减而住。’然而，纯陀！在圣者的律中，这些不被称为‘削减’；在圣者的律中，这些被称为‘当下的乐住’。

又，可能有这样的情况：某位比丘远离了喜悦，安住于舍，保持正念、正知，以身感受乐，正如圣者们所说的那样，他进入并安住于‘舍、念、乐住’的第三禅。他可能会这样想：‘我正通过削减而住。’然而，纯陀！在圣者的律中，这些不被称为‘削减’；在圣者的律中，这些被称为‘当下的乐住’。

又，可能有这样的情况：某位比丘舍弃了乐，舍弃了苦，并且先前已经灭除了喜和忧，体验着不苦不乐、由舍而来的念的清净，进入并安住于第四禅。他可能会这样想：‘我正通过削减而住。’然而，纯陀！在圣者的律中，这些不被称为‘削减’；在圣者的律中，这些被称为‘当下的乐住’。

又，可能有这样的情况：某位比丘完全超越了色想，灭除了有对想，不作意种种想，观想‘虚空无边’，进入并安住于空无边处。他可能会这样想：‘我正通过削减而住。’然而，纯陀！在圣者的律中，这些不被称为‘削减’；在圣者的律中，这些被称为‘寂静住’。

又，可能有这样的情况：某位比丘完全超越了空无边处，观想‘识无边’，进入并安住于识无边处。他可能会这样想：‘我正通过削减而住。’然而，纯陀！在圣者的律中，这些不被称为‘削减’；在圣者的律中，这些被称为‘寂静住’。

又，可能有这样的情况：某位比丘完全超越了识无边处，观想‘无所有’，进入并安住于无所有处。他可能会这样想：‘我正通过削减而住。’然而，纯陀！在圣者的律中，这些不被称为‘削减’；在圣者的律中，这些被称为‘寂静住’。

又，可能有这样的情况：某位比丘完全超越了无所有处，进入并安住于非想非非想处。他可能会这样想：‘我正通过削减而住。’然而，纯陀！在圣者的律中，这些不被称为‘削减’；在圣者的律中，这些被称为‘寂静住’。

纯陀！在这里，你们应当这样进行削减。即：‘他人会伤害，但我们在这里不伤害。’应当这样进行削减。又‘他人会杀生，但我们在这里远离杀生。’应当这样进行削减。又‘他人会不与取，但我们在这里远离不与取。’应当这样进行削减。又‘他人会非梵行，但我们在这里行梵行。’应当这样进行削减。又‘他人会妄语，但我们在这里远离妄语。’应当这样进行削减。又‘他人会两舌，但我们在这里远离两舌。’应当这样进行削减。又‘他人会粗恶语，但我们在这里远离粗恶语。’应当这样进行削减。又‘他人会绮语，但我们在这里远离绮语。’应当这样进行削减。又‘他人会贪婪，但我们在这里不贪婪。’应当这样进行削减。又‘他人会心怀恶意，但我们在这里不心怀恶意。’应当这样进行削减。又‘他人会持邪见，但我们在这里持正见。’应当这样进行削减。又‘他人会持邪思维，但我们在这里持正思维。’应当这样进行削减。又‘他人会持邪语，但我们在这里持正语。’应当这样进行削减。又‘他人会作邪业，但我们在这里作正业。’应当这样进行削减。又‘他人会持邪命，但我们在这里持正命。’应当这样进行削减。又‘他人会持邪精进，但我们在这里持正精进。’应当这样进行削减。又‘他人会持邪念，但我们在这里持正念。’应当这样进行削减。又‘他人会持邪定，但我们在这里持正定。’应当这样进行削减。又‘他人会持邪智，但我们在这里持正智。’应当这样进行削减。又‘他人会持邪解脱，但我们在这里持正解脱。’应当这样进行削减。

又‘他人会被昏沉睡眠缠缚，但我们在这里远离昏沉睡眠。’应当这样进行削减。又‘他人会掉举，但我们在这里不掉举。’应当这样进行削减。又‘他人会怀疑，但我们在这里断除怀疑。’应当这样进行削减。又‘他人会易怒，但我们在这里不发怒。’应当这样进行削减。又‘他人会结怨，但我们在这里不结怨。’应当这样进行削减。又‘他人会伪善，但我们在这里不伪善。’应当这样进行削减。又‘他人会竞争、轻蔑，但我们在这里不竞争、不轻蔑。’应当这样进行削减。又‘他人会嫉妒，但我们在这里不嫉妒。’应当这样进行削减。又‘他人会吝啬，但我们在这里不吝啬。’应当这样进行削减。又‘他人会狡诈，但我们在这里不狡诈。’应当这样进行削减。又‘他人会虚伪，但我们在这里不虚伪。’应当这样进行削减。又‘他人会固执，但我们在这里不固执。’应当这样进行削减。又‘他人会极傲慢，但我们在这里不极傲慢。’应当这样进行削减。又‘他人会难劝谏，但我们在这里易劝谏。’应当这样进行削减。又‘他人会交恶友，但我们在这里交善友。’应当这样进行削减。又‘他人会放逸，但我们在这里不放逸。’应当这样进行削减。又‘他人会无信，但我们在这里有信。’应当这样进行削减。又‘他人会无惭，但我们在这里有惭。’应当这样进行削减。又‘他人会无愧，但我们在这里有愧。’应当这样进行削减。又‘他人会少闻，但我们在这里多闻。’应当这样进行削减。又‘他人会懒惰，但我们在这里勤精进。’应当这样进行削减。又‘他人会失念，但我们在这里安住于念。’应当这样进行削减。又‘他人会劣慧，但我们在这里具足智慧。’应当这样进行削减。又‘他人会执取己见、固执、难舍弃，但我们在这里不执取己见、不固执、易舍弃。’应当这样进行削减。”

纯陀！我告诉你，即使只是对善法生起一个心念，也是非常有益的，更何况通过身和语去实践它们呢！因此，纯陀！应当生起这样的心念：‘他人会伤害，但我们在这里不伤害。’又应当生起这样的心念：‘他人会杀生，但我们在这里远离杀生。’……乃至……应当生起这样的心念：‘他人会执取己见、固执、难舍弃，但我们在这里不执取己见、不固执、易舍弃。’”

纯陀！就好比有一条崎岖难行的路，为了绕开它，就有另一条平坦的路可走；又好比有一个险恶的渡口，为了绕开它，就有另一个安全的渡口可去。同样地，纯陀！对于一个会伤害的人来说，不伤害就是他的绕行之道。对于一个杀生的人来说，远离杀生就是他的绕行之道。对于一个不与取的人来说，远离不与取就是他的绕行之道。对于一个非梵行的人来说，行梵行就是他的绕行之道。对于一个妄语的人来说，远离妄语就是他的绕行之道。对于一个两舌的人来说，远离两舌就是他的绕行之道。对于一个粗恶语的人来说，远离粗恶语就是他的绕行之道。对于一个绮语的人来说，远离绮语就是他的绕行之道。对于一个贪婪的人来说，不贪婪就是他的绕行之道。对于一个心怀恶意的人来说，不怀恶意就是他的绕行之道。对于一个持邪见的人来说，持正见就是他的绕行之道。对于一个持邪思维的人来说，持正思维就是他的绕行之道。对于一个持邪语的人来说，持正语就是他的绕行之道。对于一个作邪业的人来说，作正业就是他的绕行之道。对于一个持邪命的人来说，持正命就是他的绕行之道。对于一个持邪精进的人来说，持正精进就是他的绕行之道。对于一个持邪念的人来说，持正念就是他的绕行之道。对于一个持邪定的人来说，持正定就是他的绕行之道。对于一个持邪智的人来说，持正智就是他的绕行之道。对于一个持邪解脱的人来说，持正解脱就是他的绕行之道。

对于一个被昏沉睡眠缠缚的人来说，远离昏沉睡眠就是他的绕行之道。对于一个掉举的人来说，不掉举就是他的绕行之道。对于一个怀疑的人来说，断除怀疑就是他的绕行之道。对于一个易怒的人来说，不发怒就是他的绕行之道。对于一个结怨的人来说，不结怨就是他的绕行之道。对于一个伪善的人来说，不伪善就是他的绕行之道。对于一个竞争、轻蔑的人来说，不竞争、不轻蔑就是他的绕行之道。对于一个嫉妒的人来说，不嫉妒就是他的绕行之道。对于一个吝啬的人来说，不吝啬就是他的绕行之道。对于一个狡诈的人来说，不狡诈就是他的绕行之道。对于一个虚伪的人来说，不虚伪就是他的绕行之道。对于一个固执的人来说，不固执就是他的绕行之道。对于一个极傲慢的人来说，不极傲慢就是他的绕行之道。对于一个难劝谏的人来说，易劝谏就是他的绕行之道。对于一个交恶友的人来说，交善友就是他的绕行之道。对于一个放逸的人来说，不放逸就是他的绕行之道。对于一个无信的人来说，有信就是他的绕行之道。对于一个无惭的人来说，有惭就是他的绕行之道。对于一个无愧的人来说，有愧就是他的绕行之道。对于一个少闻的人来说，多闻就是他的绕行之道。对于一个懒惰的人来说，勤精进就是他的绕行之道。对于一个失念的人来说，安住于念就是他的绕行之道。对于一个劣慧的人来说，具足智慧就是他的绕行之道。对于一个执取己见、固执、难舍弃的人来说，不执取己见、不固执、易舍弃就是他的绕行之道。

纯陀！就好比所有不善法都导向下方（堕落），所有善法都导向上方（提升）。同样地，纯陀！对于一个会伤害的人来说，不伤害是为了导向上方；对于一个杀生的人来说，远离杀生是为了导向上方……（此处省略中间部分）……对于一个执取己见、固执、难舍弃的人来说，不执取己见、不固执、易舍弃是为了导向上方。

纯陀！自己深陷泥潭，却想把别人从泥潭中救出来，这是不可能的。自己没有深陷泥潭，而想把别人从泥潭中救出来，这才是可能的。自己尚未调伏、尚未训练、尚未寂灭，却想去调伏他人、训练他人、令他人寂灭，这是不可能的。自己已经调伏、已经训练、已经寂灭，而想去调伏他人、训练他人、令他人寂灭，这才是可能的。同样地，纯陀！对于一个会伤害的人来说，不伤害是为了达到涅槃；对于一个杀生的人来说，远离杀生是为了达到涅槃；对于一个不与取的人来说，远离不与取是为了达到涅槃；对于一个非梵行的人来说，行梵行是为了达到涅槃；对于一个妄语的人来说，远离妄语是为了达到涅槃；对于一个两舌的人来说，远离两舌是为了达到涅槃；对于一个粗恶语的人来说，远离粗恶语是为了达到涅槃；对于一个绮语的人来说，远离绮语是为了达到涅槃；对于一个贪婪的人来说，不贪婪是为了达到涅槃；对于一个心怀恶意的人来说，不怀恶意是为了达到涅槃；对于一个持邪见的人来说，持正见是为了达到涅槃；对于一个持邪思维的人来说，持正思维是为了达到涅槃；对于一个持邪语的人来说，持正语是为了达到涅槃；对于一个作邪业的人来说，作正业是为了达到涅槃；对于一个持邪命的人来说，持正命是为了达到涅槃；对于一个持邪精进的人来说，持正精进是为了达到涅槃；对于一个持邪念的人来说，持正念是为了达到涅槃；对于一个持邪定的人来说，持正定是为了达到涅槃；对于一个持邪智的人来说，持正智是为了达到涅槃；对于一个持邪解脱的人来说，持正解脱是为了达到涅槃。

对于一个被昏沉睡眠缠缚的人来说，远离昏沉睡眠是为了达到涅槃；对于一个掉举的人来说，不掉举是为了达到涅槃；对于一个怀疑的人来说，断除怀疑是为了达到涅槃；对于一个易怒的人来说，不发怒是为了达到涅槃；对于一个结怨的人来说，不结怨是为了达到涅槃；对于一个伪善的人来说，不伪善是为了达到涅槃；对于一个竞争、轻蔑的人来说，不竞争、不轻蔑是为了达到涅槃；对于一个嫉妒的人来说，不嫉妒是为了达到涅槃；对于一个吝啬的人来说，不吝啬是为了达到涅槃；对于一个狡诈的人来说，不狡诈是为了达到涅槃；对于一个虚伪的人来说，不虚伪是为了达到涅槃；对于一个固执的人来说，不固执是为了达到涅槃；对于一个极傲慢的人来说，不极傲慢是为了达到涅槃；对于一个难劝谏的人来说，易劝谏是为了达到涅槃；对于一个交恶友的人来说，交善友是为了达到涅槃；对于一个放逸的人来说，不放逸是为了达到涅槃；对于一个无信的人来说，有信是为了达到涅槃；对于一个无惭的人来说，有惭是为了达到涅槃；对于一个无愧的人来说，有愧是为了达到涅槃；对于一个少闻的人来说，多闻是为了达到涅槃；对于一个懒惰的人来说，勤精进是为了达到涅槃；对于一个失念的人来说，安住于念是为了达到涅槃；对于一个劣慧的人来说，具足智慧是为了达到涅槃；对于一个执取己见、固执、难舍弃的人来说，不执取己见、不固执、易舍弃是为了达到涅槃。

纯陀！就这样，我解说了削减的法门，解说了发心的法门，解说了绕行的法门，解说了向上的法门，解说了达到涅槃的法门。纯陀！导师出于慈悲，为求弟子们的利益而应做的事，我已经为你们做了。纯陀！这里有树下，这里有空闲处。去禅修吧，纯陀！不要放逸！不要以后追悔！这就是我对你们的教导。”

世尊这样说完后，尊者大纯陀心生欢喜，信受奉行世尊的教导。

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削减经 ～根本法门品‧第八经终

～《中部经典‧根本分五十经篇‧根本法门品‧Sallekhasutta 削减经》(MN 8, 81-88)

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2566.6.10 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《1》Mūlapaṇṇāsapāḷi 根本分五十经篇 (MN 1-50, 1-513)/1. Mūlapariyāyavagga 根本法门品 (MN 1-10, 1-138)”

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【经名】 1.9 Sammādiṭṭhisutta 正见经 (MN 9, 89-104)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Sammādiṭṭhisuttaṃ

正见经 Right View

【 English Translated from the Pali by Thanissaro Bhikkhu 】

正见经【目录】(Contents)

正见经 Sammādiṭṭhisuttaṃ / Right View (MN 9, 89-104) [1~16]

第一品 ✫ 前言 (Preface) [1]

第二品 ✫ 如何具足正见？ Who has Arrived at this True Dhamma? [1~16]

第一章 ✩ 知不善、知善 Skillful & unskillful [1]

第二章 ✩ 知食 Nutriment [2]

第三章 ✩ 知苦 Stress [3]

第四章 ✩ 知老死 Aging & death [4]

第五章 ✩ 知生 Birth [5]

第六章 ✩ 知有 Becoming [6]

第七章 ✩ 知取 Clinging [7]

第八章 ✩ 知渴爱 Craving [8]

第九章 ✩ 知受 Feeling [9]

第十章 ✩ 知触 Contact [10]

第十一章 ✩ 知六处 Six sense media [11]

第十二章 ✩ 知名色 Name-&-form [12]

第十三章 ✩ 知识 Consciousness [13]

第十四章 ✩ 知行 Fabrication [14]

第十五章 ✩ 知无明 Ignorance [15]

第十六章 ✩ 知漏 Fermentation [16]

第三品 ✫ 结语 (Epilog) [16]

༺ ⎈ ༻

正见经 Sammādiṭṭhisuttaṃ / Right View (MN 9, 89-104) [1~16]

第一品 ✫ 前言 (Preface) [1]

﹝第一卷 ➲﹞ 89. Evaṃ me sutaṃ –

我是这样听说的——

I have heard that

ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho āyasmā sāriputto bhikkhū āmantesi – “āvuso bhikkhave”ti. “Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

有一段时间，世尊住在舍卫城的祇树给孤独园。那时，舍利弗尊者对众比丘说：“朋友们，比丘们！”那些比丘回答舍利弗尊者说：“朋友！”于是，舍利弗尊者这样说：
on one occasion the Blessed One was staying near Savatthi in Jeta's Grove, Anathapindika's monastery. Then Ven. Sariputta addressed the monks, "Friends!"

"Yes, friend," the monks responded.

Ven. Sariputta said,

第二品 ✫ 如何具足正见？ Who has Arrived at this True Dhamma? [1~16]

“‘Sammādiṭṭhi [sammādiṭṭhī (sī. syā.)] sammādiṭṭhī’ti, āvuso, vuccati. Kittāvatā nu kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma”nti?

“朋友们！常说：‘正见，正见！’那么，朋友们，在何种程度上，一位圣弟子才算是具有正见，他的见解正直，对（正）法具足了确信不疑的净信，并已到达这真正的妙法呢？”

"'Right view, right view' it is said. To what extent is a disciple of the noble ones a person of right view, one whose view is made straight, who is endowed with verified confidence in the Dhamma, and who has arrived at this true Dhamma?"

“Dūratopi kho mayaṃ, āvuso, āgaccheyyāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṃ. Sādhu vatāyasmantaṃyeva sāriputtaṃ paṭibhātu etassa bhāsitassa attho. Āyasmato sāriputtassa sutvā bhikkhū dhāressantī”ti.

那些比丘回答说：“朋友！为了了解这句话的意义，我们即使远道也愿来到舍利弗尊者这里。如果舍利弗尊者能为我们阐明这句话的意义，那就太好了！听了舍利弗尊者所说之后，比丘们将会铭记在心。”

"We would come from a long distance, friend, to learn the meaning of these words in Ven. Sariputta's presence. It would be good if Ven. Sariputta himself would enlighten us as to their meaning. Having listened to him, the monks will bear it in mind."

“Tena hi, āvuso, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti. “Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

［舍利弗说：］“那么，朋友们！请仔细听！好好地放在心上！我将要说了。”那些比丘回答舍利弗尊者说：“是的，朋友！”于是舍利弗尊者这样说：

"Then in that case, friends, listen & pay close attention. I will speak."

"As you say, friend," the monks responded.

Ven. Sariputta said,

第一章 ✩ 知不善、知善 Skillful & unskillful [1]

“Yato kho, āvuso, ariyasāvako akusalañca pajānāti, akusalamūlañca pajānāti, kusalañca pajānāti, kusalamūlañca pajānāti –

“朋友们！当一位圣弟子了知不善、了知不善的根源；了知善、了知善的根源时——

"When a disciple of the noble ones discerns what is unskillful, discerns the root of what is unskillful, discerns what is skillful, and discerns the root of what is skillful,

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ.

到这种程度，朋友们，这位圣弟子就具有了正见，他的见解正直，对（正）法具足了确信不疑的净信，并已到达这真正的妙法。

it is to that extent that he is a person of right view, one whose view is made straight, who is endowed with verified confidence in the Dhamma, and who has arrived at this true Dhamma.

Katamaṃ panāvuso, akusalaṃ, katamaṃ akusalamūlaṃ, katamaṃ kusalaṃ, katamaṃ kusalamūlaṃ? Pāṇātipāto kho, āvuso, akusalaṃ, adinnādānaṃ akusalaṃ, kāmesumicchācāro akusalaṃ, musāvādo akusalaṃ, pisuṇā vācā [pisuṇavācā (ka.)] akusalaṃ, pharusā vācā [pharusavācā (ka.)] akusalaṃ, samphappalāpo akusalaṃ, abhijjhā akusalaṃ, byāpādo akusalaṃ, micchādiṭṭhi akusalaṃ – idaṃ vuccatāvuso akusalaṃ. Katamañcāvuso, akusalamūlaṃ? Lobho akusalamūlaṃ, doso akusalamūlaṃ, moho akusalamūlaṃ – idaṃ vuccatāvuso, akusalamūlaṃ.

朋友们！什么是不善？什么是 不善的根源？什么是善？什么是善的根源？朋友们！杀生是不善，偷盗（不与取）是不善，邪淫是不善，妄语是不善，两舌（离间语）是不善，恶口（粗恶语）是不善，绮语（无益语）是不善，贪婪是不善，瞋恚是不善，邪见是不善——这被称为不善。朋友们！什么是 不善的根源？贪是不善的根源，瞋是不善的根源，痴是不善的根源——这被称为不善的根源。

Now what is unskillful? Taking life is unskillful, taking what is not given... sexual misconduct... lying... abusive speech... divisive tale-bearing... idle chatter is unskillful. Covetousness... ill will... wrong views are unskillful. These things are termed unskillful.

And what are the roots of what is unskillful? Greed is a root of what is unskillful, aversion is a root of what is unskillful, delusion is a root of what is unskillful. These are termed the roots of what is unskillful.

“Katamañcāvuso, kusalaṃ? Pāṇātipātā veramaṇī kusalaṃ, adinnādānā veramaṇī kusalaṃ, kāmesumicchācārā veramaṇī kusalaṃ, musāvādā veramaṇī kusalaṃ, pisuṇāya vācāya veramaṇī kusalaṃ, pharusāya vācāya veramaṇī kusalaṃ, samphappalāpā veramaṇī kusalaṃ, anabhijjhā kusalaṃ, abyāpādo kusalaṃ, sammādiṭṭhi kusalaṃ – idaṃ vuccatāvuso, kusalaṃ. Katamañcāvuso, kusalamūlaṃ? Alobho kusalamūlaṃ, adoso kusalamūlaṃ, amoho kusalamūlaṃ – idaṃ vuccatāvuso, kusalamūlaṃ.

朋友们！什么是善？远离杀生是善，远离偷盗（不与取）是善，远离邪淫是善，远离妄语是善，远离两舌（离间语）是善，远离恶口（粗恶语）是善，远离绮语（无益语）是善，不贪婪是善，不瞋恚是善，正见是善——这被称为善。朋友们！什么是善的根源？无贪是善的根源，无瞋是善的根源，无痴是善的根源——这被称为善的根源。

And what is skillful? Abstaining from taking life is skillful, abstaining from taking what is not given... from sexual misconduct... from lying... from abusive speech... from divisive tale-bearing... abstaining from idle chatter is skillful. Lack of covetousness... lack of ill will... right views are skillful. These things are termed skillful.

And what are the roots of what is skillful? Lack of greed is a root of what is skillful, lack of aversion is a root of what is skillful, lack of delusion is a root of what is skillful. These are termed the roots of what is skillful.

“Yato kho, āvuso, ariyasāvako evaṃ akusalaṃ pajānāti, evaṃ akusalamūlaṃ pajānāti, evaṃ kusalaṃ pajānāti, evaṃ kusalamūlaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya, paṭighānusayaṃ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṃ samūhanitvā, avijjaṃ pahāya vijjaṃ uppādetvā, diṭṭhevadhamme dukkhassantakaro hoti –

“朋友们！当一位圣弟子像这样了知不善，像这样了知不善的根源，像这样了知善，像这样了知善的根源时，他完全断除了‘贪随眠’（潜在的贪欲），排除了‘瞋随眠’（潜在的瞋恚），根除了‘我慢’的‘见随眠’和‘慢随眠’（潜在的“我是”的见解与我慢），舍弃了‘无明’（随眠），生起了‘明’（智慧），就在现世（当下）终结了痛苦——

"When a disciple of the noble ones discerns what is unskillful in this way, discerns the root of what is unskillful in this way, discerns what is skillful in this way, and discerns the root of what is skillful in this way, when — having entirely abandoned passion-obsession, having abolished aversion-obsession, having uprooted the view-&-conceit obsession 'I am'; having abandoned ignorance & given rise to clear knowing — he has put an end to suffering &

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma”nti.

到这种程度，朋友们，这位圣弟子也具有了正见，他的见解正直，对（正）法具足了确信不疑的净信，并已到达这真正的妙法。”

stress right in the here-&-now, it is to this extent that a disciple of the noble ones is a person of right view, one whose view is made straight, who is endowed with verified confidence in the Dhamma, and who has arrived at this true Dhamma."

第二章 ✩ 知食 Nutriment [2]

﹝第二卷 ➲﹞ 90. “Sādhāvuso”ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinanditvā anumoditvā āyasmantaṃ sāriputtaṃ uttari [uttariṃ (sī. syā. pī.)] pañhaṃ apucchuṃ [apucchiṃsu (syā.)] – “siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma”nti?

“说得好，朋友！”那些比丘对舍利弗尊者所说的话感到欢喜、随喜后，又进一步问舍利弗尊者：“朋友！是否还有其他方式，能让一位圣弟子具有正见，其见解正直，对（正）法具足确信不疑的净信，并已到达这真正的妙法呢？”

Saying "Good, friend," having delighted in and approved of Ven. Sariputta's words, the monks asked him a further question: "Would there be another line of reasoning by which a disciple of the noble ones is a person of right view... who has arrived at this true Dhamma?"

“Siyā, āvuso. Yato kho, āvuso, ariyasāvako āhārañca pajānāti, āhārasamudayañca pajānāti, āhāranirodhañca pajānāti, āhāranirodhagāminiṃ paṭipadañca pajānāti –

［舍利弗说：］“有的，朋友们。当一位圣弟子了知食（营养）、了知食的集起、了知食的寂灭、了知导向食灭尽的道路时——

"There would. When a disciple of the noble ones discerns nutriment, the origination of nutriment, the cessation of nutriment, and the way of practice leading to the cessation of nutriment,

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ.

到这种程度，朋友们，这位圣弟子也具有了正见，他的见解正直，对（正）法具足了确信不疑的净信，并已到达这真正的妙法。

then he is a person of right view... who has arrived at this true Dhamma.

Katamo panāvuso, āhāro, katamo āhārasamudayo, katamo āhāranirodho, katamā āhāranirodhagāminī paṭipadā? Cattārome, āvuso, āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā, sambhavesīnaṃ vā anuggahāya. Katame cattāro? ‘Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ. Taṇhāsamudayā āhārasamudayo, taṇhānirodhā āhāranirodho, ayameva ariyo aṭṭhaṅgiko maggo āhāranirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto, sammāājīvo sammāvāyāmo sammāsati sammāsamādhi’.

什么是食？什么是食的集起？什么是食的寂灭？什么是导向食灭尽的道路？朋友们！有这四种食，用以维持已生存众生的生命，或用以资助求生（寻找投生处）的众生。哪四种呢？第一是或粗或细的段食（物质食物）；第二是触食；第三是意思食（意的思量、意愿）；第四是识食。由于渴爱的集起，才有食的集起；由于渴爱的寂灭，才有食的寂灭。而导向食灭尽的道路，正是这神圣的八正道：即正见、正思维、正语、正业、正命、正精进、正念、正定。

And what is nutriment? What is the origination of nutriment? What is the cessation of nutriment? What is the way of practice leading to the cessation of nutriment?

'There are these four nutriments for the maintenance of beings who have come into being or for the support of those in search of a place to be born. Which four? Physical food, gross or refined; contact as the second, intellectual intention the third, and consciousness the fourth. From the origination of craving comes the origination of nutriment. From the cessation of craving comes the cessation of nutriment. And the way of practice leading to the cessation of nutriment is just this very noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.'

Yato kho, āvuso, ariyasāvako evaṃ āhāraṃ pajānāti, evaṃ āhārasamudayaṃ pajānāti, evaṃ āhāranirodhaṃ pajānāti, evaṃ āhāranirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya, paṭighānusayaṃ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṃ samūhanitvā, avijjaṃ pahāya vijjaṃ uppādetvā, diṭṭhevadhamme dukkhassantakaro hoti –

当一位圣弟子像这样了知食、像这样了知食的集起、像这样了知食的寂灭、像这样了知导向食灭尽的道路时，他完全断除了‘贪随眠’，排除了‘瞋随眠’，根除了‘我慢’的‘见随眠’和‘慢随眠’，舍弃了‘无明’，生起了‘明’，就在现世终结了痛苦——

Now, when a disciple of the noble ones discerns nutriment, the origination of nutriment, the cessation of nutriment, and the way of practice leading to the cessation of nutriment in this way, when — having entirely abandoned passion-obsession, having abolished aversion-obsession, having uprooted the view-&-conceit obsession 'I am'; having abandoned ignorance & given rise to clear knowing — he has put an end to suffering &

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma”nti.

到这种程度，朋友们，这位圣弟子也具有了正见，他的见解正直，对（正）法具足了确信不疑的净信，并已到达这真正的妙法。”

stress right in the here-&-now, it is to this extent, too, that a disciple of the noble ones is a person of right view... who has arrived at this true Dhamma."

第三章 ✩ 知苦 Stress [3]

﹝第三卷 ➲﹞ 91. “Sādhāvuso”ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinanditvā anumoditvā āyasmantaṃ sāriputtaṃ uttari pañhaṃ apucchuṃ – “siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma”nti?

“说得好，朋友！”那些比丘对舍利弗尊者所说的话感到欢喜、随喜后，又进一步问舍利弗尊者：“朋友！是否还有其他方式，能让一位圣弟子具有正见，其见解正直，对（正）法具足确信不疑的净信，并已到达这真正的妙法呢？”

Saying "Good, friend," having delighted in and approved of Ven. Sariputta's words, the monks asked him a further question: "Would there be another line of reasoning by which a disciple of the noble ones is a person of right view... who has arrived at this true Dhamma?"

“Siyā, āvuso. Yato kho, āvuso, ariyasāvako dukkhañca pajānāti, dukkhasamudayañca pajānāti, dukkhanirodhañca pajānāti, dukkhanirodhagāminiṃ paṭipadañca pajānāti –

［舍利弗说：］“有的，朋友们。当一位圣弟子了知苦、了知苦的集起、了知苦的寂灭、了知导向苦灭尽的道路时——

"There would. When a disciple of the noble ones discerns stress, the origination of stress, the cessation of stress, and the way of practice leading to the cessation of stress,

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ.

到这种程度，朋友们，这位圣弟子也具有了正见，他的见解正直，对（正）法具足了确信不疑的净信，并已到达这真正的妙法。

then he is a person of right view... who has arrived at this true Dhamma.

Katamaṃ panāvuso, dukkhaṃ, katamo dukkhasamudayo, katamo dukkhanirodho, katamā dukkhanirodhagāminī paṭipadā? Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogopi dukkho, piyehi vippayogopi dukkho, yampicchaṃ na labhati tampi dukkhaṃ, saṃkhittena pañcupādānakkhandhā [pañcupādānakkhandhāpi (ka.)] dukkhā – idaṃ vuccatāvuso, dukkhaṃ. Katamo cāvuso, dukkhasamudayo? Yāyaṃ taṇhā ponobbhavikā nandīrāgasahagatā [ponobhavikā (sī. pī.)] tatratatrābhinandinī [nandirāgasahagatā (sī. pī.)], seyyathidaṃ, kāmataṇhā bhavataṇhā vibhavataṇhā – ayaṃ vuccatāvuso, dukkhasamudayo. Katamo cāvuso, dukkhanirodho? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo –

朋友们！什么是苦？什么是苦的集起？什么是苦的寂灭？什么是导向苦灭尽的道路？生是苦，老是苦，死是苦，愁、悲、苦、忧、恼也是苦；与不喜爱的人事物相会是苦，与喜爱的人事物分离是苦；所求不得也是苦。简而言之，五取蕴是苦——这被称为苦。朋友们！什么是苦的集起？就是那导致再生的渴爱，它与喜贪相伴，在此处彼处随处乐着，也就是：欲爱、有爱、无有爱——这被称为苦的集起。朋友们！什么是苦的寂灭？就是对那渴爱的无余离染、灭尽、舍弃、遣离、解脱、无执着——

And what is stress? Birth is stressful, aging is stressful, death is stressful; sorrow, lamentation, pain, distress, & despair are stressful; not getting what one wants is stressful. In short, the five clinging-aggregates are stressful. This is called stress.

What is the origination of stress? The craving that makes for further becoming — accompanied by passion & delight, relishing now here & now there — i.e., craving for sensuality, craving for becoming, craving for non-becoming. This is called the origination of stress.

And what is the cessation of stress? The remainderless fading & cessation, renunciation, relinquishment, release, & letting go of that very craving.

ayaṃ vuccatāvuso, dukkhanirodho. Katamā cāvuso, dukkhanirodhagāminī paṭipadā? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ, sammādiṭṭhi…pe… sammāsamādhi – ayaṃ vuccatāvuso, dukkhanirodhagāminī paṭipadā.

这被称为苦的寂灭。朋友们！什么是导向苦灭尽的道路？正是这神圣的八正道：即正见…（乃至）…正定——这被称为导向苦灭尽的道路。

This is called the cessation of stress.

And what is the way of practice leading to the cessation of stress? Just this very noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is called the way of practice leading to the cessation of stress.

Yato kho, āvuso, ariyasāvako evaṃ dukkhaṃ pajānāti, evaṃ dukkhasamudayaṃ pajānāti, evaṃ dukkhanirodhaṃ pajānāti, evaṃ dukkhanirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya, paṭighānusayaṃ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṃ samūhanitvā, avijjaṃ pahāya vijjaṃ uppādetvā, diṭṭhevadhamme dukkhassantakaro hoti –

“朋友们！当一位圣弟子像这样了知苦、像这样了知苦的集起、像这样了知苦的寂灭、像这样了知导向苦灭尽的道路时，他完全断除了‘贪随眠’，排除了‘瞋随眠’，根除了‘我慢’的‘见随眠’和‘慢随眠’，舍弃了‘无明’，生起了‘明’，就在现世终结了痛苦——

Now, when a disciple of the noble ones discerns stress, the origination of stress, the cessation of stress, and the way of practice leading to the cessation of stress in this way, when — having entirely abandoned passion-obsession, having abolished aversion-obsession, having uprooted the view-&-conceit obsession 'I am'; having abandoned ignorance & given rise to clear knowing — he has put an end to suffering &

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma”nti.

到这种程度，朋友们，这位圣弟子也具有了正见，他的见解正直，对（正）法具足了确信不疑的净信，并已到达这真正的妙法。”

stress right in the here-&-now, it is to this extent, too, that a disciple of the noble ones is a person of right view... who has arrived at this true Dhamma."

第四章 ✩ 知老死 Aging & death [4]

﹝第四卷 ➲﹞ 92. “Sādhāvuso”ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinanditvā anumoditvā āyasmantaṃ sāriputtaṃ uttari pañhaṃ apucchuṃ – “siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma”nti?

“说得好，朋友！”那些比丘对舍利弗尊者所说的话感到欢喜、随喜后，又进一步问舍利弗尊者：“朋友！是否还有其他方式，能让一位圣弟子具有正见，其见解正直，对（正）法具足确信不疑的净信，并已到达这真正的妙法呢？”

Saying "Good, friend," having delighted in and approved of Ven. Sariputta's words, the monks asked him a further question: "Would there be another line of reasoning by which a disciple of the noble ones is a person of right view... who has arrived at this true Dhamma?"

“Siyā, āvuso. Yato kho, āvuso, ariyasāvako jarāmaraṇañca pajānāti, jarāmaraṇasamudayañca pajānāti, jarāmaraṇanirodhañca pajānāti, jarāmaraṇanirodhagāminiṃ paṭipadañca pajānāti –

舍利弗说：“有的，朋友们。当一位圣弟子了知老死、了知老死的集起、了知老死的寂灭、了知导向老死灭尽的道路时——

"There would. When a disciple of the noble ones discerns aging & death, the origination of aging & death, the cessation of aging & death, and the way of practice leading to the cessation of aging & death,

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ.

到这种程度，朋友们，这位圣弟子也具有了正见，他的见解正直，对（正）法具足了确信不疑的净信，并已到达这真正的妙法。

then he is a person of right view... who has arrived at this true Dhamma.

Katamaṃ panāvuso, jarāmaraṇaṃ, katamo jarāmaraṇasamudayo, katamo jarāmaraṇanirodho, katamā jarāmaraṇanirodhagāminī paṭipadā? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko – ayaṃ vuccatāvuso, jarā. Katamañcāvuso, maraṇaṃ? Yā [yaṃ (pī. ka.), satipaṭṭhānasuttepi] tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālaṃkiriyā khandhānaṃ bhedo, kaḷevarassa nikkhepo, jīvitindriyassupacchedo – idaṃ vuccatāvuso, maraṇaṃ. Iti ayañca jarā idañca maraṇaṃ – idaṃ vuccatāvuso, jarāmaraṇaṃ. Jātisamudayā jarāmaraṇasamudayo, jātinirodhā jarāmaraṇanirodho, ayameva ariyo aṭṭhaṅgiko maggo jarāmaraṇanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

朋友们！什么是老死？什么是老死的集起？什么是老死的寂灭？什么是导向老死灭尽的道路？在各种不同的众生界中，各种众生的衰老、老朽、牙齿掉落、头发斑白、皮肤变皱、寿命的损耗、诸根（感官能力）的衰败——这被称为老。朋友们！什么是死？各种众生从各种众生界中的逝去、消失、瓦解、灭亡、死亡、命终、诸蕴的分解、身体（遗骸）的抛弃、命根的中断——这被称为死。像这样的老和像这样的死——这被称为老死。由于生的集起，才有老死的集起；由于生的寂灭，才有老死的寂灭。而导向老死灭尽的道路，正是这神圣的八正道：即正见…（乃至）…正定。

And what is aging & death? What is the origination of aging & death? What is the cessation of aging & death? What is the way of practice leading to the cessation of aging & death?

Whatever aging, decrepitude, brokenness, graying, wrinkling, decline of life-force, weakening of the faculties of the various beings in this or that group of beings, that is called aging. Whatever deceasing, passing away, breaking up, disappearance, dying, death, completion of time, break up of the aggregates, casting off of the body, interruption in the life faculty of the various beings in this or that group of beings, that is called death. This aging & this death are called aging & death.

From the origination of birth comes the origination of aging & death. From the cessation of birth comes the cessation of aging & death. And the way of practice leading to the cessation of aging & death is just this very noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Yato kho, āvuso, ariyasāvako evaṃ jarāmaraṇaṃ pajānāti, evaṃ jarāmaraṇasamudaṃ pajānāti, evaṃ jarāmaraṇanirodhaṃ pajānāti, evaṃ jarāmaraṇanirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti –

“朋友们！当一位圣弟子像这样了知老死、像这样了知老死的集起、像这样了知老死的寂灭、像这样了知导向老死灭尽的道路时，他完全断除了‘贪随眠’…（乃至）…就在现世终结了痛苦——

Now, when a disciple of the noble ones discerns aging & death, the origination of aging & death, the cessation of aging & death, and the way of practice leading to the cessation of aging & death in this way, when — having entirely abandoned passion-obsession, having abolished aversion-obsession, having uprooted the view-&-conceit obsession 'I am'; having abandoned ignorance & given rise to clear knowing — he has put an end to suffering &

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma”nti.

到这种程度，朋友们，这位圣弟子也具有了正见，他的见解正直，对（正）法具足了确信不疑的净信，并已到达这真正的妙法。”

stress right in the here-&-now, it is to this extent, too, that a disciple of the noble ones is a person of right view... who has arrived at this true Dhamma."

第五章 ✩ 知生 Birth [5]

﹝第五卷 ➲﹞ 93.“Sādhāvuso”tikho…pe…apucchuṃ–siyāpanāvuso…pe…

“说得好，朋友！”…（乃至）…又进一步问：“朋友！…（乃至）…是否还有其他方式呢？”

Saying "Good, friend," having delighted in and approved of Ven. Sariputta's words, the monks asked him a further question: "Would there be another line of reasoning by which a disciple of the noble ones is a person of right view... who has arrived at this true Dhamma?"

“siyā, āvuso. Yato kho, āvuso, ariyasāvako jātiñca pajānāti, jātisamudayañca pajānāti, jātinirodhañca pajānāti, jātinirodhagāminiṃ paṭipadañca pajānāti –

舍利弗说：“有的，朋友们。当一位圣弟子了知生、了知生的集起、了知生的寂灭、了知导向生灭尽的道路时——

"There would. When a disciple of the noble ones discerns birth, the origination of birth, the cessation of birth, and the way of practice leading to the cessation of birth,

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ.

到这种程度，朋友们，这位圣弟子也具有了正见，他的见解正直，对（正）法具足了确信不疑的净信，并已到达这真正的妙法。

then he is a person of right view... who has arrived at this true Dhamma.

Katamā panāvuso, jāti, katamo jātisamudayo, katamo jātinirodho, katamā jātinirodhagāminī paṭipadā? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo, āyatanānaṃ paṭilābho – ayaṃ vuccatāvuso, jāti. Bhavasamudayā jātisamudayo, bhavanirodhā jātinirodho, ayameva ariyo aṭṭhaṅgiko maggo jātinirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

朋友们！什么是生？什么是生的集起？什么是生的寂灭？什么是导向生灭尽的道路？在各种不同的众生界中，各种众生的出生、诞生、入胎、形成、出现、诸蕴的显现、诸（感官）处（界）的获得——这被称为生。由于有的集起，才有生的集起；由于有的寂灭，才有生的寂灭。而导向生灭尽的道路，正是这神圣的八正道：即正见…（乃至）…正定。

And what is birth? What is the origination of birth? What is the cessation of birth? What is the way of practice leading to the cessation of birth?

Whatever birth, taking birth, descent, coming-to-be, coming-forth, appearance of aggregates, & acquisition of [sense] spheres of the various beings in this or that group of beings, that is called birth.

From the origination of becoming comes the origination of birth. From the cessation of becoming comes the cessation of birth. And the way of practice leading to the cessation of birth is just this very noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Yato kho, āvuso, ariyasāvako evaṃ jātiṃ pajānāti, evaṃ jātisamudayaṃ pajānāti, evaṃ jātinirodhaṃ pajānāti, evaṃ jātinirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti –

当一位圣弟子像这样了知生、像这样了知生的集起、像这样了知生的寂灭、像这样了知导向生灭尽的道路时，他完全断除了‘贪随眠’…（乃至）…就在现世终结了痛苦——

Now, when a disciple of the noble ones discerns birth, the origination of birth, the cessation of birth, and the way of practice leading to the cessation of birth in this way, when — having entirely abandoned passion-obsession, having abolished aversion-obsession, having uprooted the view-&-conceit obsession 'I am'; having abandoned ignorance & given rise to clear knowing — he has put an end to suffering &

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma”nti.

到这种程度，朋友们，这位圣弟子也具有了正见，他的见解正直，对（正）法具足了确信不疑的净信，并已到达这真正的妙法。”

stress right in the here-&-now, it is to this extent, too, that a disciple of the noble ones is a person of right view... who has arrived at this true Dhamma."

第六章 ✩ 知有 Becoming [6]

﹝第六卷 ➲﹞ 94. “Sādhāvuso”ti kho…pe… apucchuṃ – siyā panāvuso…pe…

“说得好，朋友！”…（乃至）…又进一步问：“朋友！…（乃至）…是否还有其他方式呢？”

Saying "Good, friend," having delighted in and approved of Ven. Sariputta's words, the monks asked him a further question: "Would there be another line of reasoning by which a disciple of the noble ones is a person of right view... who has arrived at this true Dhamma?"

“siyā, āvuso. Yato kho, āvuso, ariyasāvako bhavañca pajānāti, bhavasamudayañca pajānāti, bhavanirodhañca pajānāti, bhavanirodhagāminiṃ paṭipadañca pajānāti –

舍利弗说：“有的，朋友们。当一位圣弟子了知有（存在、生命过程）、了知有的集起、了知有的寂灭、了知导向有灭尽的道路时——

"There would. When a disciple of the noble ones discerns becoming, the origination of becoming, the cessation of becoming, and the way of practice leading to the cessation of becoming,

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ.

到这种程度，朋友们，这位圣弟子也具有了正见，他的见解正直，对（正）法具足了确信不疑的净信，并已到达这真正的妙法。

then he is a person of right view... who has arrived at this true Dhamma.

Katamo panāvuso, bhavo, katamo bhavasamudayo, katamo bhavanirodho, katamā bhavanirodhagāminī paṭipadā? Tayome, āvuso, bhavā – kāmabhavo, rūpabhavo, arūpabhavo. Upādānasamudayā bhavasamudayo, upādānanirodhā bhavanirodho, ayameva ariyo aṭṭhaṅgiko maggo bhavanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

什么是 有？什么是有的集起？什么是有的寂灭？什么是导向有灭尽的道路？朋友们！有这三种有：欲有、色有、无色有。由于取的集起，才有有的集起；由于取的寂灭，才有有的寂灭。而导向有灭尽的道路，正是这神圣的八正道：即正见…（乃至）…正定。

And what is becoming? What is the origination of becoming? What is the cessation of becoming? What is the way of practice leading to the cessation of becoming?

There are these three becomings: sensual becoming, form becoming, & formless becoming. This is called becoming.

From the origination of clinging comes the origination of becoming. From the cessation of clinging comes the cessation of becoming. And the way of practice leading to the cessation of becoming is just this very noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Yato kho, āvuso, ariyasāvako evaṃ bhavaṃ pajānāti, evaṃ bhavasamudayaṃ pajānāti, evaṃ bhavanirodhaṃ pajānāti, evaṃ bhavanirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti.

朋友们！当一位圣弟子像这样了知有、像这样了知有的集起、像这样了知有的寂灭、像这样了知导向有灭尽的道路时，他完全断除了‘贪随眠’…（乃至）…就在现世终结了痛苦——

Now, when a disciple of the noble ones discerns becoming, the origination of becoming, the cessation of becoming, and the way of practice leading to the cessation of becoming in this way, when — having entirely abandoned passion-obsession, having abolished aversion-obsession, having uprooted the view-&-conceit obsession 'I am'; having abandoned ignorance & given rise to clear knowing — he has put an end to suffering &

Ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma”nti.

到这种程度，朋友们，这位圣弟子也具有了正见，他的见解正直，对（正）法具足了确信不疑的净信，并已到达这真正的妙法。”

stress right in the here-&-now, it is to this extent, too, that a disciple of the noble ones is a person of right view... who has arrived at this true Dhamma."

第七章 ✩ 知取 Clinging [7]

﹝第七卷 ➲﹞ 95. “Sādhāvuso”ti kho…pe… apucchuṃ – siyā panāvuso…pe…

“说得好，朋友！”…（乃至）…又进一步问：“朋友！…（乃至）…是否还有其他方式呢？”

Saying "Good, friend," having delighted in and approved of Ven. Sariputta's words, the monks asked him a further question: "Would there be another line of reasoning by which a disciple of the noble ones is a person of right view... who has arrived at this true Dhamma?"

“siyā, āvuso. Yato kho, āvuso, ariyasāvako upādānañca pajānāti, upādānasamudayañca pajānāti, upādānanirodhañca pajānāti, upādānanirodhagāminiṃ paṭipadañca pajānāti –

舍利弗说：“有的，朋友们。当一位圣弟子了知取（执取）、了知取的集起、了知取的寂灭、了知导向取灭尽的道路时——

"There would. When a disciple of the noble ones discerns clinging, the origination of clinging, the cessation of clinging, and the way of practice leading to the cessation of clinging,

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ.

到这种程度，朋友们，这位圣弟子也具有了正见，他的见解正直，对（正）法具足了确信不疑的净信，并已到达这真正的妙法。

then he is a person of right view... who has arrived at this true Dhamma.

Katamaṃ panāvuso, upādānaṃ, katamo upādānasamudayo, katamo upādānanirodho, katamā upādānanirodhagāminī paṭipadā? Cattārimāni, āvuso, upādānāni – kāmupādānaṃ, diṭṭhupādānaṃ, sīlabbatupādānaṃ, attavādupādānaṃ. Taṇhāsamudayā upādānasamudayo, taṇhānirodhā upādānanirodho, ayameva ariyo aṭṭhaṅgiko maggo upādānanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

什么是取？什么是取的集起？什么是取的寂灭？什么是导向取灭尽的道路？朋友们！有这四种取：欲取（对感官欲乐的执取）、见取（对错误见解的执取）、戒禁取（对无效戒律和仪轨的执取）、我语取（对我论或自体论的执取）。由于渴爱的集起，才有取的集起；由于渴爱的寂灭，才有取的寂灭。而导向取灭尽的道路，正是这神圣的八正道：即正见…（乃至）…正定。

And what is clinging? What is the origination of clinging? What is the cessation of clinging? What is the way of practice leading to the cessation of clinging?

There are these four clingings: sensuality clinging, view clinging, precept & practice clinging, and doctrine of self clinging. This is called clinging.

From the origination of craving comes the origination of clinging. From the cessation of craving comes the cessation of clinging. And the way of practice leading to the cessation of clinging is just this very noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Yato kho, āvuso, ariyasāvako evaṃ upādānaṃ pajānāti, evaṃ upādānasamudayaṃ pajānāti, evaṃ upādānanirodhaṃ pajānāti, evaṃ upādānanirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti –

“朋友们！当一位圣弟子像这样了知取、像这样了知取的集起、像这样了知取的寂灭、像这样了知导向取灭尽的道路时，他完全断除了‘贪随眠’…（乃至）…就在现世终结了痛苦——

Now, when a disciple of the noble ones discerns clinging, the origination of clinging, the cessation of clinging, and the way of practice leading to the cessation of clinging in this way, when — having entirely abandoned passion-obsession, having abolished aversion-obsession, having uprooted the view-&-conceit obsession 'I am'; having abandoned ignorance & given rise to clear knowing — he has put an end to suffering &

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma”nti.

到这种程度，朋友们，这位圣弟子也具有了正见，他的见解正直，对（正）法具足了确信不疑的净信，并已到达这真正的妙法。”

stress right in the here-&-now, it is to this extent, too, that a disciple of the noble ones is a person of right view... who has arrived at this true Dhamma."

第八章 ✩ 知渴爱 Craving [8]

﹝第八卷 ➲﹞ 96.“Sādhāvuso”tikho…pe…apucchuṃ–siyāpanāvuso…pe…

“说得好，朋友！”…（乃至）…又进一步问：“朋友！…（乃至）…是否还有其他方式呢？”

Saying "Good, friend," having delighted in and approved of Ven. Sariputta's words, the monks asked him a further question: "Would there be another line of reasoning by which a disciple of the noble ones is a person of right view... who has arrived at this true Dhamma?"

“siyā, āvuso. Yato kho, āvuso, ariyasāvako taṇhañca pajānāti, taṇhāsamudayañca pajānāti, taṇhānirodhañca pajānāti, taṇhānirodhagāminiṃ paṭipadañca pajānāti –

舍利弗说：“有的，朋友们。当一位圣弟子了知渴爱、了知渴爱的集起、了知渴爱的寂灭、了知导向渴爱灭尽的道路时——

"There would. When a disciple of the noble ones discerns craving, the origination of craving, the cessation of craving, and the way of practice leading to the cessation of craving,

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ.

到这种程度，朋友们，这位圣弟子也具有了正见，他的见解正直，对（正）法具足了确信不疑的净信，并已到达这真正的妙法。

then he is a person of right view... who has arrived at this true Dhamma.

Katamā panāvuso, taṇhā, katamo taṇhāsamudayo, katamo taṇhānirodho, katamā taṇhānirodhagāminī paṭipadā? Chayime, āvuso, taṇhākāyā – rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā. Vedanāsamudayā taṇhāsamudayo, vedanānirodhā taṇhānirodho, ayameva ariyo aṭṭhaṅgiko maggo taṇhānirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

朋友们！什么是渴爱？什么是渴爱的集起？什么是渴爱的寂灭？什么是导向渴爱灭尽的道路？朋友们！有这六种渴爱身：对色的渴爱、对声的渴爱、对香的渴爱、对味的渴爱、对触的渴爱、对法（意念对象）的渴爱。由于受的集起，才有渴爱的集起；由于受的寂灭，才有渴爱的寂灭。而导向渴爱灭尽的道路，正是这神圣的八正道：即正见…（乃至）…正定。

And what is craving? What is the origination of craving? What is the cessation of craving? What is the way of practice leading to the cessation of craving?

There are these six cravings: craving for forms, craving for sounds, craving for smells, craving for tastes, craving for tactile sensations, craving for ideas. This is called craving.

From the origination of feeling comes the origination of craving. From the cessation of feeling comes the cessation of craving. And the way of practice leading to the cessation of craving is just this very noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Yato kho, āvuso, ariyasāvako evaṃ taṇhaṃ pajānāti, evaṃ taṇhāsamudayaṃ pajānāti, evaṃ taṇhānirodhaṃ pajānāti, evaṃ taṇhānirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti –

“朋友们！当一位圣弟子像这样了知渴爱、像这样了知渴爱的集起、像这样了知渴爱的寂灭、像这样了知导向渴爱灭尽的道路时，他完全断除了‘贪随眠’…（乃至）…就在现世终结了痛苦——

Now, when a disciple of the noble ones discerns craving, the origination of craving, the cessation of craving, and the way of practice leading to the cessation of craving in this way, when — having entirely abandoned passion-obsession, having abolished aversion-obsession, having uprooted the view-&-conceit obsession 'I am'; having abandoned ignorance & given rise to clear knowing — he has put an end to suffering &

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma”nti.

到这种程度，朋友们，这位圣弟子也具有了正见，他的见解正直，对（正）法具足了确信不疑的净信，并已到达这真正的妙法。”

stress right in the here-&-now, it is to this extent, too, that a disciple of the noble ones is a person of right view... who has arrived at this true Dhamma."

第九章 ✩ 知受 Feeling [9]

﹝第九卷 ➲﹞ 97. “Sādhāvuso”ti kho…pe… apucchuṃ – siyā panāvuso…pe…

“好啊！尊者！”那些比丘信受了舍利弗尊者的解说，随喜赞叹，之后又问道：“尊者！这位圣弟子，具备正见、见解正直、对于教法，有确凿无疑的净信，是成就正法的人。还有其他法门吗？”

Saying "Good, friend," having delighted in and approved of Ven. Sariputta's words, the monks asked him a further question: "Would there be another line of reasoning by which a disciple of the noble ones is a person of right view... who has arrived at this true Dhamma?"

“siyā, āvuso. Yato kho, āvuso, ariyasāvako vedanañca pajānāti, vedanāsamudayañca pajānāti, vedanānirodhañca pajānāti, vedanānirodhagāminiṃ paṭipadañca pajānāti –

舍利弗说：“是的！有。各位贤友！如果圣弟子了知受、了知受的集起、了知受的息灭、了知导向受灭的实践方法——”

"There would. When a disciple of the noble ones discerns feeling, the origination of feeling, the cessation of feeling, and the way of practice leading to the cessation of feeling,

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ.

那么，这位圣弟子就具备了正见、见解正直、对于教法有确凿无疑的净信，是成就正法的人。

then he is a person of right view... who has arrived at this true Dhamma.

Katamā panāvuso, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? Chayime, āvuso, vedanākāyā – cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. Phassasamudayā vedanāsamudayo, phassanirodhā vedanānirodho, ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

什么是受？什么是受的集起？什么是受的息灭？什么是导向受灭的实践方法？各位贤友！有这六种受身：‘眼触所生受、耳触所生受、鼻触所生受、舌触所生受、身触所生受、意触所生受’。由于触的集起，就有受的集起。由于触的息灭，就有受的息灭。而这八圣道分，就是导向受灭的实践方法，即：正见、正思维、正语、正业、正命、正精进、正念、正定。

And what is feeling? What is the origination of feeling? What is the cessation of feeling? What is the way of practice leading to the cessation of feeling?

There are these six feelings: feeling born from eye-contact, feeling born from ear-contact, feeling born from nose-contact, feeling born from tongue-contact, feeling born from body-contact, feeling born from intellect-contact. This is called feeling.

From the origination of contact comes the origination of feeling. From the cessation of contact comes the cessation of feeling. And the way of practice leading to the cessation of feeling is just this very noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Yato kho, āvuso, ariyasāvako evaṃ vedanaṃ pajānāti, evaṃ vedanāsamudayaṃ pajānāti, evaṃ vedanānirodhaṃ pajānāti, evaṃ vedanānirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti –

各位贤友！当圣弟子如此了知受、如此了知受的集起、如此了知受的息灭、如此了知导向受灭的实践方法时，他彻底舍弃‘贪随眠’（欲贪、色贪、无色贪）、排除‘嗔随眠’、完全根除‘我是’（我见）的‘见随眠和慢随眠’，舍弃‘无明’（随眠），令（漏尽）明生起，就在当下，终结了苦——

Now, when a disciple of the noble ones discerns feeling, the origination of feeling, the cessation of feeling, and the way of practice leading to the cessation of feeling in this way, when — having entirely abandoned passion-obsession, having abolished aversion-obsession, having uprooted the view-&-conceit obsession 'I am'; having abandoned ignorance & given rise to clear knowing — he has put an end to suffering &

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma”nti.

那么，到这种程度，这位圣弟子也具备了正见、见解正直、对于教法有确凿无疑的净信，是成就正法的人。”

stress right in the here-&-now, it is to this extent, too, that a disciple of the noble ones is a person of right view... who has arrived at this true Dhamma."

第十章 ✩ 知触 Contact [10]

﹝第十卷 ➲﹞ 98. “Sādhāvuso”ti kho…pe… apucchuṃ – siyā panāvuso…pe…

“好啊！尊者！”那些比丘信受了舍利弗尊者的解说，随喜赞叹，之后又问道：“尊者！这位圣弟子，具备正见、见解正直、对于教法，有确凿无疑的净信，是成就正法的人。还有其他法门吗？”

Saying "Good, friend," having delighted in and approved of Ven. Sariputta's words, the monks asked him a further question: "Would there be another line of reasoning by which a disciple of the noble ones is a person of right view... who has arrived at this true Dhamma?"

“siyā, āvuso. Yato kho, āvuso, ariyasāvako phassañca pajānāti, phassasamudayañca pajānāti, phassanirodhañca pajānāti, phassanirodhagāminiṃ paṭipadañca pajānāti –

舍利弗说：“是的！有。各位贤友！如果圣弟子了知触、了知触的集起、了知触的息灭、了知导向触灭的实践方法——”

"There would. When a disciple of the noble ones discerns contact, the origination of contact, the cessation of contact, and the way of practice leading to the cessation of contact,

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ.

那么，这位圣弟子就具备了正见、见解正直、对于教法有确凿无疑的净信，是成就正法的人。

then he is a person of right view... who has arrived at this true Dhamma.

Katamo panāvuso, phasso, katamo phassasamudayo, katamo phassanirodho, katamā phassanirodhagāminī paṭipadā? Chayime, āvuso, phassakāyā – cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso. Saḷāyatanasamudayā phassasamudayo, saḷāyatananirodhā phassanirodho, ayameva ariyo aṭṭhaṅgiko maggo phassanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

什么是触？什么是触的集起？什么是触的息灭？什么是导向触灭的实践方法？各位贤友！有这六种触身：‘眼触、耳触、鼻触、舌触、身触、意触’。由于六处（六根）的集起，就有触的集起；由于六处（六根）的息灭，就有触的息灭。而这八圣道分，就是导向触灭的实践方法，即：正见、正思维、正语、正业、正命、正精进、正念、正定。

And what is contact? What is the origination of contact? What is the cessation of contact? What is the way of practice leading to the cessation of contact?

There are these six classes of contact: eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, intellect-contact: This is called contact.

From the origination of the six sense media comes the origination of contact. From the cessation of the six sense media comes the cessation of contact. And the way of practice leading to the cessation of contact is just this very noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Yato kho, āvuso, ariyasāvako evaṃ phassaṃ pajānāti, evaṃ phassasamudayaṃ pajānāti, evaṃ phassanirodhaṃ pajānāti, evaṃ phassanirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti –

各位贤友！当圣弟子如此了知触、如此了知触的集起、如此了知触的息灭、如此了知导向触灭的实践方法时，他彻底舍弃‘贪随眠’（欲贪、色贪、无色贪）、排除‘嗔随眠’、完全根除‘我是’（我见）的‘见随眠和慢随眠’，舍弃‘无明’（随眠），令（漏尽）明生起，就在当下，终结了苦——

Now, when a disciple of the noble ones discerns contact, the origination of contact, the cessation of contact, and the way of practice leading to the cessation of contact in this way, when — having entirely abandoned passion-obsession, having abolished aversion-obsession, having uprooted the view-&-conceit obsession 'I am'; having abandoned ignorance & given rise to clear knowing — he has put an end to suffering &

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma”nti.

那么，到这种程度，这位圣弟子也具备了正见、见解正直、对于教法有确凿无疑的净信，是成就正法的人。”

stress right in the here-&-now, it is to this extent, too, that a disciple of the noble ones is a person of right view... who has arrived at this true Dhamma."

第十一章 ✩ 知六处 Six sense media [11]

﹝第十一卷 ➲﹞ 99. “Sādhāvuso”ti kho…pe… apucchuṃ – siyā panāvuso…pe…

“好啊！尊者！”那些比丘信受了舍利弗尊者的解说，随喜赞叹，之后又问道：“尊者！这位圣弟子，具备正见、见解正直、对于教法，有确凿无疑的净信，是成就正法的人。还有其他法门吗？”

Saying "Good, friend," having delighted in and approved of Ven. Sariputta's words, the monks asked him a further question: "Would there be another line of reasoning by which a disciple of the noble ones is a person of right view... who has arrived at this true Dhamma?"

“siyā, āvuso. Yato kho, āvuso, ariyasāvako saḷāyatanañca pajānāti, saḷāyatanasamudayañca pajānāti, saḷāyatananirodhañca pajānāti, saḷāyatananirodhagāminiṃ paṭipadañca pajānāti –

舍利弗说：“是的！有。各位贤友！如果圣弟子了知六处（六根）、了知六处的集起、了知六处的息灭、了知导向六处灭的实践方法——”

"There would. When a disciple of the noble ones discerns the six sense media, the origination of the six sense media, the cessation of the six sense media, and the way of practice leading to the cessation of the six sense media,

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ.

那么，这位圣弟子就具备了正见、见解正直、对于教法有确凿无疑的净信，是成就正法的人。

then he is a person of right view... who has arrived at this true Dhamma.

Katamaṃ panāvuso, saḷāyatanaṃ, katamo saḷāyatanasamudayo, katamo saḷāyatananirodho, katamā saḷāyatananirodhagāminī paṭipadā? Chayimāni, āvuso, āyatanāni – cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, manāyatanaṃ. Nāmarūpasamudayā saḷāyatanasamudayo, nāmarūpanirodhā saḷāyatananirodho, ayameva ariyo aṭṭhaṅgiko maggo saḷāyatananirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

什么是六处（六根）？什么是六处的集起？什么是六处的息灭？什么是导向六处灭的实践方法？各位贤友！有这六种处：‘眼处、耳处、鼻处、舌处、身处、意处’。由于名色的集起，就有六处的集起；由于名色的息灭，就有六处的息灭。而这八圣道分，就是导向六处灭的实践方法，即：正见、正思维、正语、正业、正命、正精进、正念、正定。

And what are the six sense media? What is the origination of the six sense media? What is the cessation of the six sense media? What is the way of practice leading to the cessation of the six sense media?

There are these six sense media: the eye-medium, the ear-medium, the nose-medium, the tongue-medium, the body-medium, the intellect-medium: These are called the six sense media.

From the origination of name-&-form comes the origination of the six sense media. From the cessation of name-&-form comes the cessation of the six sense media. And the way of practice leading to the cessation of the six sense media is just this very noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Yato kho, āvuso, ariyasāvako evaṃ saḷāyatanaṃ pajānāti, evaṃ saḷāyatanasamudayaṃ pajānāti, evaṃ saḷāyatananirodhaṃ pajānāti, evaṃ saḷāyatananirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti –

各位贤友！当圣弟子如此了知六处（六根）、如此了知六处的集起、如此了知六处的息灭、如此了知导向六处灭的实践方法时，他彻底舍弃‘贪随眠’（欲贪、色贪、无色贪）、排除‘嗔随眠’、完全根除‘我是’（我见）的‘见随眠和慢随眠’，舍弃‘无明’（随眠），令（漏尽）明生起，就在当下，终结了苦——

Now, when a disciple of the noble ones discerns the six sense media, the origination of the six sense media, the cessation of the six sense media, and the way of practice leading to the cessation of the six sense media in this way, when — having entirely abandoned passion-obsession, having abolished aversion-obsession, having uprooted the view-&-conceit obsession 'I am'; having abandoned ignorance & given rise to clear knowing — he has put an end to suffering &

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma”nti.

那么，到这种程度，这位圣弟子也具备了正见、见解正直、对于教法有确凿无疑的净信，是成就正法的人。”

stress right in the here-&-now, it is to this extent, too, that a disciple of the noble ones is a person of right view... who has arrived at this true Dhamma."

第十二章 ✩ 知名色 Name-&-form [12]

﹝第十二卷 ➲﹞ 100. “Sādhāvuso”ti kho…pe… apucchuṃ – siyā panāvuso…pe…

“好啊！尊者！”那些比丘信受了舍利弗尊者的解说，随喜赞叹，之后又问道：“尊者！这位圣弟子，具备正见、见解正直、对于教法，有确凿无疑的净信，是成就正法的人。还有其他法门吗？”

Saying "Good, friend," having delighted in and approved of Ven. Sariputta's words, the monks asked him a further question: "Would there be another line of reasoning by which a disciple of the noble ones is a person of right view... who has arrived at this true Dhamma?"

“siyā, āvuso. Yato kho, āvuso, ariyasāvako nāmarūpañca pajānāti, nāmarūpasamudayañca pajānāti, nāmarūpanirodhañca pajānāti, nāmarūpanirodhagāminiṃ paṭipadañca pajānāti –

舍利弗说：“是的！有。各位贤友！如果圣弟子了知名色、了知名色的集起、了知名色的息灭、了知导向名色灭的实践方法——”

"There would. When a disciple of the noble ones discerns name-&-form, the origination of name-&-form, the cessation of name-&-form, and the way of practice leading to the cessation of name-&-form,

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ.

那么，这位圣弟子就具备了正见、见解正直、对于教法有确凿无疑的净信，是成就正法的人。

then he is a person of right view... who has arrived at this true Dhamma.

Katamaṃ panāvuso, nāmarūpaṃ, katamo nāmarūpasamudayo, katamo nāmarūpanirodho, katamā nāmarūpanirodhagāminī paṭipadā? Vedanā, saññā, cetanā, phasso, manasikāro – idaṃ vuccatāvuso, nāmaṃ; cattāri ca mahābhūtāni, catunnañca mahābhūtānaṃ upādāyarūpaṃ – idaṃ vuccatāvuso, rūpaṃ. Iti idañca nāmaṃ idañca rūpaṃ – idaṃ vuccatāvuso, nāmarūpaṃ. Viññāṇasamudayā nāmarūpasamudayo, viññāṇanirodhā nāmarūpanirodho, ayameva ariyo aṭṭhaṅgiko maggo nāmarūpanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

什么是名色？什么是名色的集起？什么是名色的息灭？什么是导向名色灭的实践方法？各位贤友！受、想、思（意愿）、触、作意——这被称为名；四大元素以及依赖四大元素所造的色——这被称为色。像这样，此名与此色合起来，被称为名色。由于识的集起，就有名色的集起；由于识的息灭，就有名色的息灭。而这八圣道分，就是导向名色灭的实践方法，即：正见、正思维、正语、正业、正命、正精进、正念、正定。

And what is name-&-form? What is the origination of name-&-form? What is the cessation of name-&-form? What is the way of practice leading to the cessation of name-&-form?

Feeling, perception, intention, contact, & attention: This is called name. The four great elements, and the form dependent on the four great elements: This is called form. This name & this form are called name-&-form.

From the origination of consciousness comes the origination of name-&-form. From the cessation of consciousness comes the cessation of name-&-form. And the way of practice leading to the cessation of name-&-form is just this very noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Yato kho, āvuso, ariyasāvako evaṃ nāmarūpaṃ pajānāti, evaṃ nāmarūpasamudayaṃ pajānāti, evaṃ nāmarūpanirodhaṃ pajānāti, evaṃ nāmarūpanirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti –

各位贤友！当圣弟子如此了知名色、如此了知名色的集起、如此了知名色的息灭、如此了知导向名色灭的实践方法时，他彻底舍弃‘贪随眠’（欲贪、色贪、无色贪）、排除‘嗔随眠’、完全根除‘我是’（我见）的‘见随眠和慢随眠’，舍弃‘无明’（随眠），令（漏尽）明生起，就在当下，终结了苦——

Now, when a disciple of the noble ones discerns name-&-form, the origination of name-&-form, the cessation of name-&-form, and the way of practice leading to the cessation of name-&-form in this way, when — having entirely abandoned passion-obsession, having abolished aversion-obsession, having uprooted the view-&-conceit obsession 'I am'; having abandoned ignorance & given rise to clear knowing — he has put an end to suffering &

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma”nti.

那么，到这种程度，这位圣弟子也具备了正见、见解正直、对于教法有确凿无疑的净信，是成就正法的人。”

stress right in the here-&-now, it is to this extent, too, that a disciple of the noble ones is a person of right view... who has arrived at this true Dhamma."

第十三章 ✩ 知识 Consciousness [13]

﹝第十三卷 ➲﹞ 101. “Sādhāvuso”ti kho…pe… apucchuṃ – siyā panāvuso…pe…

“好啊！尊者！”那些比丘信受了舍利弗尊者的解说，随喜赞叹，之后又问道：“尊者！这位圣弟子，具备正见、见解正直、对于教法，有确凿无疑的净信，是成就正法的人。还有其他法门吗？”

Saying "Good, friend," having delighted in and approved of Ven. Sariputta's words, the monks asked him a further question: "Would there be another line of reasoning by which a disciple of the noble ones is a person of right view... who has arrived at this true Dhamma?"

“siyā, āvuso. Yato kho, āvuso, ariyasāvako viññāṇañca pajānāti, viññāṇasamudayañca pajānāti, viññāṇanirodhañca pajānāti, viññāṇanirodhagāminiṃ paṭipadañca pajānāti –

舍利弗说：“是的！有。各位贤友！如果圣弟子了知识、了知识的集起、了知识的息灭、了知导向识灭的实践方法——”

"There would. When a disciple of the noble ones discerns consciousness, the origination of consciousness, the cessation of consciousness, and the way of practice leading to the cessation of consciousness,

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ.

那么，这位圣弟子就具备了正见、见解正直、对于教法有确凿无疑的净信，是成就正法的人。

then he is a person of right view... who has arrived at this true Dhamma.

Katamaṃ panāvuso, viññāṇaṃ, katamo viññāṇasamudayo, katamo viññāṇanirodho, katamā viññāṇanirodhagāminī paṭipadā? Chayime, āvuso, viññāṇakāyā – cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ. Saṅkhārasamudayā viññāṇasamudayo, saṅkhāranirodhā viññāṇanirodho, ayameva ariyo aṭṭhaṅgiko maggo viññāṇanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

什么是识？什么是识的集起？什么是识的息灭？什么是导向识灭的实践方法？各位贤友！有这六种识身：眼识、耳识、鼻识、舌识、身识、意识。由于行的集起，就有识的集起；由于行的息灭，就有识的息灭。而这八圣道分，就是导向识灭的实践方法，即：正见、正思维、正语、正业、正命、正精进、正念、正定。

And what is consciousness? What is the origination of consciousness? What is the cessation of consciousness? What is the way of practice leading to the cessation of consciousness?

There are these six classes of consciousness: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, intellect-consciousness. This is called consciousness.

From the origination of fabrication comes the origination of consciousness. From the cessation of fabrication comes the cessation of consciousness. And the way of practice leading to the cessation of consciousness is just this very noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Yato kho, āvuso, ariyasāvako evaṃ viññāṇaṃ pajānāti, evaṃ viññāṇasamudayaṃ pajānāti, evaṃ viññāṇanirodhaṃ pajānāti, evaṃ viññāṇanirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti –

各位贤友！当圣弟子如此了知识、如此了知识的集起、如此了知识的息灭、如此了知导向识灭的实践方法时，他彻底舍弃‘贪随眠’（欲贪、色贪、无色贪）、排除‘嗔随眠’、完全根除‘我是’（我见）的‘见随眠和慢随眠’，舍弃‘无明’（随眠），令（漏尽）明生起，就在当下，终结了苦——

Now, when a disciple of the noble ones discerns consciousness, the origination of consciousness, the cessation of consciousness, and the way of practice leading to the cessation of consciousness in this way, when — having entirely abandoned passion-obsession, having abolished aversion-obsession, having uprooted the view-&-conceit obsession 'I am'; having abandoned ignorance & given rise to clear knowing — he has put an end to suffering &

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma”nti.

那么，到这种程度，这位圣弟子也具备了正见、见解正直、对于教法有确凿无疑的净信，是成就正法的人。”

stress right in the here-&-now, it is to this extent, too, that a disciple of the noble ones is a person of right view... who has arrived at this true Dhamma."

第十四章 ✩ 知行 Fabrication [14]

﹝第十四卷 ➲﹞ 102. “Sādhāvuso”ti kho…pe… apucchuṃ – siyā panāvuso…pe…

“好啊！尊者！”那些比丘信受了舍利弗尊者的解说，随喜赞叹，之后又问道：“尊者！这位圣弟子，具备正见、见解正直、对于教法，有确凿无疑的净信，是成就正法的人。还有其他法门吗？”

Saying "Good, friend," having delighted in and approved of Ven. Sariputta's words, the monks asked him a further question: "Would there be another line of reasoning by which a disciple of the noble ones is a person of right view... who has arrived at this true Dhamma?"

“siyā, āvuso. Yato kho, āvuso, ariyasāvako saṅkhāre ca pajānāti, saṅkhārasamudayañca pajānāti, saṅkhāranirodhañca pajānāti, saṅkhāranirodhagāminiṃ paṭipadañca pajānāti –

舍利弗说：“是的！有。各位贤友！如果圣弟子了知行、了知行的集起、了知行的息灭、了知导向行灭的实践方法——”

"There would. When a disciple of the noble ones discerns fabrication, the origination of fabrication, the cessation of fabrication, and the way of practice leading to the cessation of fabrication,

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ.

那么，这位圣弟子就具备了正见、见解正直、对于教法有确凿无疑的净信，是成就正法的人。

then he is a person of right view... who has arrived at this true Dhamma.

Katame panāvuso, saṅkhārā, katamo saṅkhārasamudayo, katamo saṅkhāranirodho, katamā saṅkhāranirodhagāminī paṭipadā? Tayome, āvuso, saṅkhārā – kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro. Avijjāsamudayā saṅkhārasamudayo, avijjānirodhā saṅkhāranirodho, ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

各位贤友！什么是行？什么是行的集起？什么是行的息灭？什么是导向行灭的实践方法？各位贤友！有这三种行：身行、语行、心行。由于无明的集起，就有行的集起；由于无明的息灭，就有行的息灭。而这八圣道分，就是导向行灭的实践方法，即：正见、正思维、正语、正业、正命、正精进、正念、正定。

And what is fabrication? What is the origination of fabrication? What is the cessation of fabrication? What is the way of practice leading to the cessation of fabrication?

There are these three fabrications: bodily fabrication, verbal fabrication, mental fabrication. These are called fabrication.

From the origination of ignorance comes the origination of fabrication. From the cessation of ignorance comes the cessation of fabrication. And the way of practice leading to the cessation of fabrication is just this very noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Yato kho, āvuso, ariyasāvako evaṃ saṅkhāre pajānāti, evaṃ saṅkhārasamudayaṃ pajānāti, evaṃ saṅkhāranirodhaṃ pajānāti, evaṃ saṅkhāranirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya, paṭighānusayaṃ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṃ samūhanitvā, avijjaṃ pahāya vijjaṃ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti –

当圣弟子如此了知行、如此了知行的集起、如此了知行的息灭、如此了知导向行灭的实践方法时，他彻底舍弃‘贪随眠’（欲贪、色贪、无色贪）、排除‘嗔随眠’、完全根除‘我是’（我见）的‘见随眠和慢随眠’，舍弃‘无明’（随眠），令（漏尽）明生起，就在当下，终结了苦——

Now, when a disciple of the noble ones discerns fabrication, the origination of fabrication, the cessation of fabrication, and the way of practice leading to the cessation of fabrication in this way, when — having entirely abandoned passion-obsession, having abolished aversion-obsession, having uprooted the view-&-conceit obsession 'I am'; having abandoned ignorance & given rise to clear knowing — he has put an end to suffering &

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma”nti.

那么，到这种程度，这位圣弟子也具备了正见、见解正直、对于教法有确凿无疑的净信，是成就正法的人。”

stress right in the here-&-now, it is to this extent, too, that a disciple of the noble ones is a person of right view... who has arrived at this true Dhamma."

第十五章 ✩ 知无明 Ignorance [15]

﹝第十五卷 ➲﹞ 103. “Sādhāvuso”ti kho…pe… apucchuṃ – siyā panāvuso…pe…

“好啊！尊者！”那些比丘信受了舍利弗尊者的解说，随喜赞叹，之后又问道：“尊者！这位圣弟子，具备正见、见解正直、对于教法，有确凿无疑的净信，是成就正法的人。还有其他法门吗？”

Saying "Good, friend," having delighted in and approved of Ven. Sariputta's words, the monks asked him a further question: "Would there be another line of reasoning by which a disciple of the noble ones is a person of right view... who has arrived at this true Dhamma?"

“siyā, āvuso. Yato kho, āvuso, ariyasāvako avijjañca pajānāti, avijjāsamudayañca pajānāti, avijjānirodhañca pajānāti, avijjānirodhagāminiṃ paṭipadañca pajānāti –

舍利弗说：“是的！有。各位贤友！如果圣弟子了知无明、了知无明的集起、了知无明的息灭、了知导向无明灭的实践方法——”

"There would. When a disciple of the noble ones discerns ignorance, the origination of ignorance, the cessation of ignorance, and the way of practice leading to the cessation of ignorance,

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ.

那么，这位圣弟子就具备了正见、见解正直、对于教法有确凿无疑的净信，是成就正法的人。

then he is a person of right view... who has arrived at this true Dhamma.

Katamā panāvuso, avijjā, katamo avijjāsamudayo, katamo avijjānirodho, katamā avijjānirodhagāminī paṭipadā? Yaṃ kho, āvuso, dukkhe aññāṇaṃ, dukkhasamudaye aññāṇaṃ, dukkhanirodhe aññāṇaṃ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṃ – ayaṃ vuccatāvuso, avijjā. Āsavasamudayā avijjāsamudayo, āsavanirodhā avijjānirodho, ayameva ariyo aṭṭhaṅgiko maggo avijjānirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

各位贤友！什么是无明？什么是无明的集起？什么是无明的息灭？什么是导向无明灭的实践方法？各位贤友！对于苦的不明了，对于苦之集起的不明了，对于苦之息灭的不明了，对于导向苦灭的实践方法的不明了——这被称为无明。由于漏的集起，就有无明的集起；由于漏的息灭，就有无明的息灭。而这八圣道分，就是导向无明灭的实践方法，即：正见、正思维、正语、正业、正命、正精进、正念、正定。

And what is ignorance? What is the origination of ignorance? What is the cessation of ignorance? What is the way of practice leading to the cessation of ignorance?

Any lack of knowledge with reference to stress, any lack of knowledge with reference to the origination of stress, any lack of knowledge with reference to the cessation of stress, any lack of knowledge with reference to the way of practice leading to the cessation of stress. This is called ignorance.

From the origination of fermentation comes the origination of ignorance. From the cessation of fermentation comes the cessation of ignorance. And the way of practice leading to the cessation of ignorance is just this very noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Yato kho, āvuso, ariyasāvako evaṃ avijjaṃ pajānāti, evaṃ avijjāsamudayaṃ pajānāti, evaṃ avijjānirodhaṃ pajānāti, evaṃ avijjānirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya, paṭighānusayaṃ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṃ samūhanitvā, avijjaṃ pahāya vijjaṃ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti –

各位贤友！当圣弟子如此了知无明、如此了知无明的集起、如此了知无明的息灭、如此了知导向无明灭的实践方法时，他彻底舍弃‘贪随眠’（欲贪、色贪、无色贪）、排除‘嗔随眠’、完全根除‘我是’（我见）的‘见随眠和慢随眠’，舍弃‘无明’（随眠），令（漏尽）明生起，就在当下，终结了苦——

Now, when a disciple of the noble ones discerns ignorance, the origination of ignorance, the cessation of ignorance, and the way of practice leading to the cessation of ignorance in this way, when — having entirely abandoned passion-obsession, having abolished aversion-obsession, having uprooted the view-&-conceit obsession 'I am'; having abandoned ignorance & given rise to clear knowing — he has put an end to suffering &

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma”nti.

那么，到这种程度，这位圣弟子也具备了正见、见解正直、对于教法有确凿无疑的净信，是成就正法的人。”

stress right in the here-&-now, it is to this extent, too, that a disciple of the noble ones is a person of right view... who has arrived at this true Dhamma."

第十六章 ✩ 知漏 Fermentation [16]

﹝第十六卷 ➲﹞ 104. “Sādhāvuso”ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinanditvā anumoditvā āyasmantaṃ sāriputtaṃ uttari pañhaṃ apucchuṃ – “siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma”nti?

“好啊！尊者！”那些比丘信受了舍利弗尊者的解说，随喜赞叹，之后又问道：“尊者！这位圣弟子，具备正见、见解正直、对于教法，有确凿无疑的净信，是成就正法的人。还有其他法门吗？”

Saying "Good, friend," having delighted in and approved of Ven. Sariputta's words, the monks asked him a further question: "Would there be another line of reasoning by which a disciple of the noble ones is a person of right view... who has arrived at this true Dhamma?"

“Siyā, āvuso. Yato kho, āvuso, ariyasāvako āsavañca pajānāti, āsavasamudayañca pajānāti, āsavanirodhañca pajānāti, āsavanirodhagāminiṃ paṭipadañca pajānāti –

舍利弗说：“是的！有。各位贤友！如果圣弟子了知漏、了知漏的集起、了知漏的息灭、了知导向漏灭的实践方法——”

"There would. When a disciple of the noble ones discerns (mental) fermentation, the origination of fermentation, the cessation of fermentation, and the way of practice leading to the cessation of fermentation,

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ.

那么，这位圣弟子就具备了正见、见解正直、对于教法有确凿无疑的净信，是成就正法的人。

then he is a person of right view... who has arrived at this true Dhamma.

Katamo panāvuso, āsavo, katamo āsavasamudayo, katamo āsavanirodho, katamā āsavanirodhagāminī paṭipadāti? Tayome, āvuso, āsavā – kāmāsavo, bhavāsavo, avijjāsavo. Avijjāsamudayā āsavasamudayo, avijjānirodhā āsavanirodho, ayameva ariyo aṭṭhaṅgiko maggo āsavanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

各位贤友！什么是漏？什么是漏的集起？什么是漏的息灭？什么是导向漏灭的实践方法？各位贤友！有这三种漏：欲漏、有漏、无明漏。由于无明的集起，就有漏的集起；由于无明的息灭，就有漏的息灭。而这八圣道分，就是导向漏灭的实践方法，即：正见、正思维、正语、正业、正命、正精进、正念、正定。

And what is fermentation? What is the origination of fermentation? What is the cessation of fermentation? What is the way of practice leading to the cessation of fermentation?

There are these three fermentations: the fermentation of sensuality, the fermentation of becoming, the fermentation of ignorance. This is called fermentation.

From the origination of ignorance comes the origination of fermentation. From the cessation of ignorance comes the cessation of fermentation. And the way of practice leading to the cessation of fermentation is just this very noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Yato kho, āvuso, ariyasāvako evaṃ āsavaṃ pajānāti, evaṃ āsavasamudayaṃ pajānāti, evaṃ āsavanirodhaṃ pajānāti, evaṃ āsavanirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya, paṭighānusayaṃ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṃ samūhanitvā, avijjaṃ pahāya vijjaṃ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti –

各位贤友！当圣弟子如此了知漏、如此了知漏的集起、如此了知漏的息灭、如此了知导向漏灭的实践方法时，他彻底舍弃‘贪随眠’（欲贪、色贪、无色贪）、排除‘嗔随眠’、完全根除‘我是’（我见）的‘见随眠和慢随眠’，舍弃‘无明’（随眠），令（漏尽）明生起，就在当下，终结了苦——

Now, when a disciple of the noble ones discerns fermentation, the origination of fermentation, the cessation of fermentation, and the way of practice leading to the cessation of fermentation in this way, when — having entirely abandoned passion-obsession, having abolished aversion-obsession, having uprooted the view-&-conceit obsession 'I am'; having abandoned ignorance & given rise to clear knowing — he has put an end to suffering &

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma”nti. Idamavocāyasmā sāriputto.

那么，到这种程度，这位圣弟子也具备了正见、见解正直、对于教法有确凿无疑的净信，是成就正法的人。”舍利弗尊者如此说完。

stress right in the here-&-now, it is to this extent, too, that a disciple of the noble ones is a person of right view, one whose view is made straight, who is endowed with verified confidence in the Dhamma, and who has arrived at this true Dhamma." That is what Ven. Sariputta said.

第三品 ✫ 结语 (Epilog) [16]

Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinandunti.

那些比丘，心满意足、欢喜信受，

舍利弗尊者所（善巧）宣说的法！

Gratified, the monks delighted in Ven. Sariputta's words.

Sammādiṭṭhisuttaṃ niṭṭhitaṃ navamaṃ.

[ito paraṃ kesuci potthakesu imāpi gāthāyo§evaṃ dissanti –§dukkhaṃ jarāmaraṇaṃ upādānaṃ, saḷāyatanaṃ nāmarūpaṃ. viññāṇaṃ yā sā pare, katamā panāvuso padānaṃ§kiṃ jāti taṇhā ca vedanā, avijjāya catukkanayo. cattāri pare katamā, panāvuso padānaṃ kevalaṃ§āhāro ca bhavo phasso, saṅkhāro āsavapañcamo. yāva pañca pare katamā, panāvuso padānaṃ kiṃ§katamanti chabbidhā vuttaṃ, katamāni catubbidhāni. katamo pañcavidho vutto, sabbesaṃ ekasaṅkhānaṃ pañcanayapadāni cāti ]

正见经 ～根本法门品‧第九经终

Right View: the Ninth.

～《中部经典‧根本法门品‧Sammādiṭṭhisutta 正见经》(MN 9, 89-104)

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《1》Mūlapaṇṇāsapāḷi 根本分五十经篇 (MN 1-50, 1-513)/1. Mūlapariyāyavagga 根本法门品 (MN 1-10, 1-138)”

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【经名】 1.10 Mahāsatipaṭṭhānasutta 大念住经 (MN 10, 105-138)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Mahāsatipaṭṭhānasuttaṃ

105. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

Uddeso

106. “Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā, sokaparidevānaṃ [pariddavānaṃ (sī. pī.)] samatikkamāya, dukkhadomanassānaṃ atthaṅgamāya, ñāyassa adhigamāya, nibbānassa sacchikiriyāya, yadidaṃ cattāro satipaṭṭhānā.

“Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.

Uddeso niṭṭhito.

Kāyānupassanā ānāpānapabbaṃ

107. “Kathañca, bhikkhave, bhikkhu kāye kāyānupassī viharati? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati, pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati, satova [sato (sī. syā.)] passasati. Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti, rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti, ‘sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati.

“Seyyathāpi, bhikkhave, dakkho bhamakāro vā bhamakārantevāsī vā dīghaṃ vā añchanto ‘dīghaṃ añchāmī’ti pajānāti, rassaṃ vā añchanto ‘rassaṃ añchāmī’ti pajānāti; evameva kho, bhikkhave, bhikkhu dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti, rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti; ‘sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati; ‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati. Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati; samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati. ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho [evampi (sī. syā. pī.)], bhikkhave, bhikkhu kāye kāyānupassī viharati.

Ānāpānapabbaṃ niṭṭhitaṃ.

Kāyānupassanā iriyāpathapabbaṃ

108. “Puna caparaṃ, bhikkhave, bhikkhu gacchanto vā ‘gacchāmī’ti pajānāti, ṭhito vā ‘ṭhitomhī’ti pajānāti, nisinno vā ‘nisinnomhī’ti pajānāti, sayāno vā ‘sayānomhī’ti pajānāti. Yathā yathā vā panassa kāyo paṇihito hoti tathā tathā naṃ pajānāti. Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati; samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati. ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Iriyāpathapabbaṃ niṭṭhitaṃ.

Kāyānupassanā sampajānapabbaṃ

109. “Puna caparaṃ, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. Iti ajjhattaṃ vā kāye kāyānupassī viharati…pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Sampajānapabbaṃ niṭṭhitaṃ.

Kāyānupassanā paṭikūlamanasikārapabbaṃ

110. “Puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ uddhaṃ pādatalā, adho kesamatthakā, tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati – ‘atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ nhāru [nahāru (sī. syā. pī.)] aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttan’ti [muttaṃ matthaluṅganti (ka.)].

“Seyyathāpi, bhikkhave, ubhatomukhā putoḷi [mūtoḷī (sī. syā. pī.)] pūrā nānāvihitassa dhaññassa, seyyathidaṃ – sālīnaṃ vīhīnaṃ muggānaṃ māsānaṃ tilānaṃ taṇḍulānaṃ. Tamenaṃ cakkhumā puriso muñcitvā paccavekkheyya – ‘ime sālī ime vīhī ime muggā ime māsā ime tilā ime taṇḍulā’ti. Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ uddhaṃ pādatalā, adho kesamatthakā, tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati – ‘atthi imasmiṃ kāye kesā lomā…pe… muttan’ti.

“Iti ajjhattaṃ vā kāye kāyānupassī viharati…pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Paṭikūlamanasikārapabbaṃ niṭṭhitaṃ.

Kāyānupassanā dhātumanasikārapabbaṃ

111. “Puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati – ‘atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.

“Seyyathāpi, bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā catumahāpathe [cātummahāpathe (sī. syā. pī.)] bilaso vibhajitvā nisinno assa. Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati – ‘atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti. Iti ajjhattaṃ vā kāye kāyānupassī viharati…pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Dhātumanasikārapabbaṃ niṭṭhitaṃ.

Kāyānupassanā navasivathikapabbaṃ

112. “Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ ekāhamataṃ vā dvīhamataṃ vā tīhamataṃ vā uddhumātakaṃ vinīlakaṃ vipubbakajātaṃ. So imameva kāyaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti [etaṃ anatītoti (sī. pī.)]. Iti ajjhattaṃ vā kāye kāyānupassī viharati…pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

“Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ kākehi vā khajjamānaṃ kulalehi vā khajjamānaṃ gijjhehi vā khajjamānaṃ kaṅkehi vā khajjamānaṃ sunakhehi vā khajjamānaṃ byagghehi vā khajjamānaṃ dīpīhi vā khajjamānaṃ siṅgālehi vā [gijjhehi vā khajjamānaṃ, suvānehi vā khajjamānaṃ, sigālehi vā (syā. pī.)] khajjamānaṃ vividhehi vā pāṇakajātehi khajjamānaṃ. So imameva kāyaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti. Iti ajjhattaṃ vā kāye kāyānupassī viharati…pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

“Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikasaṅkhalikaṃ samaṃsalohitaṃ nhārusambandhaṃ…pe… aṭṭhikasaṅkhalikaṃ nimaṃsalohitamakkhitaṃ nhārusambandhaṃ…pe… aṭṭhikasaṅkhalikaṃ apagatamaṃsalohitaṃ nhārusambandhaṃ…pe… aṭṭhikāni apagatasambandhāni [apagatanhārusambandhāni (syā.)] disā vidisā vikkhittāni, aññena hatthaṭṭhikaṃ aññena pādaṭṭhikaṃ aññena gopphakaṭṭhikaṃ [“aññena gopphakaṭṭhikan”ti idaṃ sī. syā. pī. potthakesu natthi] aññena jaṅghaṭṭhikaṃ aññena ūruṭṭhikaṃ aññena kaṭiṭṭhikaṃ [aññena kaṭaṭṭhikaṃ aññena piṭṭhaṭṭhikaṃ aññena kaṇṭakaṭṭhikaṃ aññena phāsukaṭṭhikaṃ aññena uraṭṭhikaṃ aññena aṃsaṭṭhikaṃ aññena bāhuṭṭhikaṃ (syā.)] aññena phāsukaṭṭhikaṃ aññena piṭṭhiṭṭhikaṃ aññena khandhaṭṭhikaṃ [aññena kaṭaṭṭhikaṃ aññena piṭṭhaṭṭhikaṃ aññena kaṇṭakaṭṭhikaṃ aññena phāsukaṭṭhikaṃ aññena uraṭṭhikaṃ aññena aṃsaṭṭhikaṃ aññena bāhuṭṭhikaṃ (syā.)] aññena gīvaṭṭhikaṃ aññena hanukaṭṭhikaṃ aññena dantaṭṭhikaṃ aññena sīsakaṭāhaṃ. So imameva kāyaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti. Iti ajjhattaṃ vā kāye kāyānupassī viharati…pe… evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

“Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ, aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni [saṅkhavaṇṇūpanibhāni (sī. syā. pī.)] …pe… aṭṭhikāni puñjakitāni terovassikāni…pe… aṭṭhikāni pūtīni cuṇṇakajātāni. So imameva kāyaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti. Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati; samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati. ‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Navasivathikapabbaṃ niṭṭhitaṃ.

Cuddasakāyānupassanā niṭṭhitā.

Vedanānupassanā

113. “Kathañca pana, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati? Idha, bhikkhave, bhikkhu sukhaṃ vā [sukhaṃ, dukkhaṃ, adukkhamasukhaṃ (sī. syā. pī. ka.)] vedanaṃ vedayamāno ‘sukhaṃ vedanaṃ vedayāmī’ti pajānāti; dukkhaṃ vā [sukhaṃ, dukkhaṃ adukkhamasukhaṃ (sī. syā. pī. ka.)] vedanaṃ vedayamāno ‘dukkhaṃ vedanaṃ vedayāmī’ti pajānāti; adukkhamasukhaṃ vā vedanaṃ vedayamāno ‘adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti; sāmisaṃ vā sukhaṃ vedanaṃ vedayamāno ‘sāmisaṃ sukhaṃ vedanaṃ vedayāmī’ti pajānāti; nirāmisaṃ vā sukhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ sukhaṃ vedanaṃ vedayāmī’ti pajānāti; sāmisaṃ vā dukkhaṃ vedanaṃ vedayamāno ‘sāmisaṃ dukkhaṃ vedanaṃ vedayāmī’ti pajānāti; nirāmisaṃ vā dukkhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ dukkhaṃ vedanaṃ vedayāmī’ti pajānāti; sāmisaṃ vā adukkhamasukhaṃ vedanaṃ vedayamāno ‘sāmisaṃ adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti; nirāmisaṃ vā adukkhamasukhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti; iti ajjhattaṃ vā vedanāsu vedanānupassī viharati, bahiddhā vā vedanāsu vedanānupassī viharati, ajjhattabahiddhā vā vedanāsu vedanānupassī viharati; samudayadhammānupassī vā vedanāsu viharati, vayadhammānupassī vā vedanāsu viharati, samudayavayadhammānupassī vā vedanāsu viharati. ‘Atthi vedanā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati.

Vedanānupassanā niṭṭhitā.

Cittānupassanā

114. “Kathañca pana, bhikkhave, bhikkhu citte cittānupassī viharati? Idha, bhikkhave, bhikkhu sarāgaṃ vā cittaṃ ‘sarāgaṃ cittan’ti pajānāti, vītarāgaṃ vā cittaṃ ‘vītarāgaṃ cittan’ti pajānāti; sadosaṃ vā cittaṃ ‘sadosaṃ cittan’ti pajānāti, vītadosaṃ vā cittaṃ ‘vītadosaṃ cittan’ti pajānāti; samohaṃ vā cittaṃ ‘samohaṃ cittan’ti pajānāti, vītamohaṃ vā cittaṃ ‘vītamohaṃ cittan’ti pajānāti; saṃkhittaṃ vā cittaṃ ‘saṃkhittaṃ cittan’ti pajānāti, vikkhittaṃ vā cittaṃ ‘vikkhittaṃ cittan’ti pajānāti; mahaggataṃ vā cittaṃ ‘mahaggataṃ cittan’ti pajānāti, amahaggataṃ vā cittaṃ ‘amahaggataṃ cittan’ti pajānāti; sauttaraṃ vā cittaṃ ‘sauttaraṃ cittan’ti pajānāti, anuttaraṃ vā cittaṃ ‘anuttaraṃ cittan’ti pajānāti; samāhitaṃ vā cittaṃ ‘samāhitaṃ cittan’ti pajānāti, asamāhitaṃ vā cittaṃ ‘asamāhitaṃ cittan’ti pajānāti; vimuttaṃ vā cittaṃ ‘vimuttaṃ cittan’ti pajānāti, avimuttaṃ vā cittaṃ ‘avimuttaṃ cittan’ti pajānāti. Iti ajjhattaṃ vā citte cittānupassī viharati, bahiddhā vā citte cittānupassī viharati, ajjhattabahiddhā vā citte cittānupassī viharati; samudayadhammānupassī vā cittasmiṃ viharati, vayadhammānupassī vā cittasmiṃ viharati, samudayavayadhammānupassī vā cittasmiṃ viharati. ‘Atthi cittan’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu citte cittānupassī viharati.

Cittānupassanā niṭṭhitā.

Dhammānupassanā nīvaraṇapabbaṃ

115. “Kathañca, bhikkhave, bhikkhu dhammesu dhammānupassī viharati? Idha, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu?

“Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ kāmacchandaṃ ‘atthi me ajjhattaṃ kāmacchando’ti pajānāti, asantaṃ vā ajjhattaṃ kāmacchandaṃ ‘natthi me ajjhattaṃ kāmacchando’ti pajānāti; yathā ca anuppannassa kāmacchandassa uppādo hoti tañca pajānāti, yathā ca uppannassa kāmacchandassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa kāmacchandassa āyatiṃ anuppādo hoti tañca pajānāti.

“Santaṃ vā ajjhattaṃ byāpādaṃ ‘atthi me ajjhattaṃ byāpādo’ti pajānāti, asantaṃ vā ajjhattaṃ byāpādaṃ ‘natthi me ajjhattaṃ byāpādo’ti pajānāti; yathā ca anuppannassa byāpādassa uppādo hoti tañca pajānāti, yathā ca uppannassa byāpādassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa byāpādassa āyatiṃ anuppādo hoti tañca pajānāti.

“Santaṃ vā ajjhattaṃ thīnamiddhaṃ ‘atthi me ajjhattaṃ thīnamiddhan’ti pajānāti, asantaṃ vā ajjhattaṃ thīnamiddhaṃ ‘natthi me ajjhattaṃ thīnamiddhan’ti pajānāti, yathā ca anuppannassa thīnamiddhassa uppādo hoti tañca pajānāti, yathā ca uppannassa thīnamiddhassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa thīnamiddhassa āyatiṃ anuppādo hoti tañca pajānāti.

“Santaṃ vā ajjhattaṃ uddhaccakukkuccaṃ ‘atthi me ajjhattaṃ uddhaccakukkuccan’ti pajānāti, asantaṃ vā ajjhattaṃ uddhaccakukkuccaṃ ‘natthi me ajjhattaṃ uddhaccakukkuccan’ti pajānāti; yathā ca anuppannassa uddhaccakukkuccassa uppādo hoti tañca pajānāti, yathā ca uppannassa uddhaccakukkuccassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa uddhaccakukkuccassa āyatiṃ anuppādo hoti tañca pajānāti.

“Santaṃ vā ajjhattaṃ vicikicchaṃ ‘atthi me ajjhattaṃ vicikicchā’ti pajānāti, asantaṃ vā ajjhattaṃ vicikicchaṃ ‘natthi me ajjhattaṃ vicikicchā’ti pajānāti; yathā ca anuppannāya vicikicchāya uppādo hoti tañca pajānāti, yathā ca uppannāya vicikicchāya pahānaṃ hoti tañca pajānāti, yathā ca pahīnāya vicikicchāya āyatiṃ anuppādo hoti tañca pajānāti.

“Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu.

Nīvaraṇapabbaṃ niṭṭhitaṃ.

Dhammānupassanā khandhapabbaṃ

116. “Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu? Idha, bhikkhave, bhikkhu – ‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo; iti saṅkhārā, iti saṅkhārānaṃ samudayo, iti saṅkhārānaṃ atthaṅgamo; iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti; iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu.

Khandhapabbaṃ niṭṭhitaṃ.

Dhammānupassanā āyatanapabbaṃ

117. “Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu?

“Idha, bhikkhave, bhikkhu cakkhuñca pajānāti, rūpe ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.

“Sotañca pajānāti, sadde ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.

“Ghānañca pajānāti, gandhe ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.

“Jivhañca pajānāti, rase ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.

“Kāyañca pajānāti, phoṭṭhabbe ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.

“Manañca pajānāti, dhamme ca pajānāti, yañca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ tañca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti tañca pajānāti.

“Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu.

Āyatanapabbaṃ niṭṭhitaṃ.

Dhammānupassanā bojjhaṅgapabbaṃ

118. “Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu? Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ satisambojjhaṅgaṃ ‘atthi me ajjhattaṃ satisambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ satisambojjhaṅgaṃ ‘natthi me ajjhattaṃ satisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa satisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa satisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

“Santaṃ vā ajjhattaṃ dhammavicayasambojjhaṅgaṃ ‘atthi me ajjhattaṃ dhammavicayasambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ dhammavicayasambojjhaṅgaṃ ‘natthi me ajjhattaṃ dhammavicayasambojjhaṅgo’ti pajānāti, yathā ca anuppannassa dhammavicayasambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa dhammavicayasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

“Santaṃ vā ajjhattaṃ vīriyasambojjhaṅgaṃ ‘atthi me ajjhattaṃ vīriyasambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ vīriyasambojjhaṅgaṃ ‘natthi me ajjhattaṃ vīriyasambojjhaṅgo’ti pajānāti, yathā ca anuppannassa vīriyasambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa vīriyasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

“Santaṃ vā ajjhattaṃ pītisambojjhaṅgaṃ ‘atthi me ajjhattaṃ pītisambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ pītisambojjhaṅgaṃ ‘natthi me ajjhattaṃ pītisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa pītisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa pītisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

“Santaṃ vā ajjhattaṃ passaddhisambojjhaṅgaṃ ‘atthi me ajjhattaṃ passaddhisambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ passaddhisambojjhaṅgaṃ ‘natthi me ajjhattaṃ passaddhisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa passaddhisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa passaddhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

“Santaṃ vā ajjhattaṃ samādhisambojjhaṅgaṃ ‘atthi me ajjhattaṃ samādhisambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ samādhisambojjhaṅgaṃ ‘natthi me ajjhattaṃ samādhisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa samādhisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa samādhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

“Santaṃ vā ajjhattaṃ upekkhāsambojjhaṅgaṃ ‘atthi me ajjhattaṃ upekkhāsambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ upekkhāsambojjhaṅgaṃ ‘natthi me ajjhattaṃ upekkhāsambojjhaṅgo’ti pajānāti, yathā ca anuppannassa upekkhāsambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa upekkhāsambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

“Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu.

Bojjhaṅgapabbaṃ niṭṭhitaṃ [bojjhaṅgapabbaṃ niṭṭhitaṃ. paṭhamabhāṇavāraṃ (syā.)].

Dhammānupassanā saccapabbaṃ

119. “Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu? Idha, bhikkhave, bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.

Paṭhamabhāṇavāro niṭṭhito.

Dukkhasaccaniddeso

120. “Katamañca, bhikkhave, dukkhaṃ ariyasaccaṃ? Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogopi dukkho, piyehi vippayogopi dukkho [“appiyehi…pe… vippayogopi dukkho”ti pāṭho ceva taṃniddeso ca sī. pī. potthakesu na dissati, sumaṅgalavilāsiniyaṃpi taṃsaṃvaṇṇanā natthi], yampicchaṃ na labhati tampi dukkhaṃ, saṃkhittena pañcupādānakkhandhā [pañcupādānakkhandhāpi (ka.)] dukkhā.

121. “Katamā ca, bhikkhave, jāti? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho, ayaṃ vuccati, bhikkhave, jāti.

122. “Katamā ca, bhikkhave, jarā? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko, ayaṃ vuccati, bhikkhave, jarā.

123. “Katamañca, bhikkhave, maraṇaṃ? Yaṃ [sumaṅgalavilāsinī oloketabbā] tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālaṅkiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo, idaṃ vuccati, bhikkhave, maraṇaṃ.

124. “Katamo ca, bhikkhave, soko? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṃ antosoko antoparisoko, ayaṃ vuccati, bhikkhave, soko.

125. “Katamo ca, bhikkhave, paridevo? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṃ paridevitattaṃ, ayaṃ vuccati, bhikkhave, paridevo.

126. “Katamañca, bhikkhave, dukkhaṃ? Yaṃ kho, bhikkhave, kāyikaṃ dukkhaṃ kāyikaṃ asātaṃ kāyasamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ, idaṃ vuccati, bhikkhave, dukkhaṃ.

127. “Katamañca, bhikkhave, domanassaṃ? Yaṃ kho, bhikkhave, cetasikaṃ dukkhaṃ cetasikaṃ asātaṃ manosamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ, idaṃ vuccati, bhikkhave, domanassaṃ.

128. “Katamo ca, bhikkhave, upāyāso? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṃ upāyāsitattaṃ, ayaṃ vuccati, bhikkhave, upāyāso.

129. “Katamo ca, bhikkhave, appiyehi sampayogo dukkho? Idha yassa te honti aniṭṭhā akantā amanāpā rūpā saddā gandhā rasā phoṭṭhabbā dhammā, ye vā panassa te honti anatthakāmā ahitakāmā aphāsukakāmā ayogakkhemakāmā, yā tehi saddhiṃ saṅgati samāgamo samodhānaṃ missībhāvo, ayaṃ vuccati, bhikkhave, appiyehi sampayogo dukkho.

130. “Katamo ca, bhikkhave, piyehi vippayogo dukkho? Idha yassa te honti iṭṭhā kantā manāpā rūpā saddā gandhā rasā phoṭṭhabbā dhammā, ye vā panassa te honti atthakāmā hitakāmā phāsukakāmā yogakkhemakāmā mātā vā pitā vā bhātā vā bhaginī vā mittā vā amaccā vā ñātisālohitā vā, yā tehi saddhiṃ asaṅgati asamāgamo asamodhānaṃ amissībhāvo, ayaṃ vuccati, bhikkhave, piyehi vippayogo dukkho.

131. “Katamañca, bhikkhave, yampicchaṃ na labhati tampi dukkhaṃ? Jātidhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati – ‘aho vata mayaṃ na jātidhammā assāma, na ca vata no jāti āgaccheyyā’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ. Jarādhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati – ‘aho vata mayaṃ na jarādhammā assāma, na ca vata no jarā āgaccheyyā’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ. Byādhidhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati – ‘aho vata mayaṃ na byādhidhammā assāma, na ca vata no byādhi āgaccheyyā’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ. Maraṇadhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati – ‘aho vata mayaṃ na maraṇadhammā assāma, na ca vata no maraṇaṃ āgaccheyyā’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ. Sokaparidevadukkhadomanassupāyāsadhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati – ‘aho vata mayaṃ na sokaparidevadukkhadomanassupāyāsadhammā assāma, na ca vata no sokaparidevadukkhadomanassupāyāsadhammā āgaccheyyun’ti. Na kho panetaṃ icchāya pattabbaṃ, idampi yampicchaṃ na labhati tampi dukkhaṃ.

132. “Katame ca, bhikkhave, saṃkhittena pañcupādānakkhandhā dukkhā? Seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ime vuccanti, bhikkhave, saṃkhittena pañcupādānakkhandhā dukkhā. Idaṃ vuccati, bhikkhave, dukkhaṃ ariyasaccaṃ.

Samudayasaccaniddeso

133. “Katamañca, bhikkhave, dukkhasamudayaṃ [dukkhasamudayo (syā.)] ariyasaccaṃ? Yāyaṃ taṇhā ponobbhavikā [ponobhavikā (sī. pī.)] nandīrāgasahagatā [nandirāgasahagatā (sī. syā. pī.)] tatratatrābhinandinī. Seyyathidaṃ – kāmataṇhā bhavataṇhā vibhavataṇhā.

“Sā kho panesā, bhikkhave, taṇhā kattha uppajjamānā uppajjati, kattha nivisamānā nivisati? Yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

“Kiñca loke piyarūpaṃ sātarūpaṃ? Cakkhu loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sotaṃ loke…pe… ghānaṃ loke… jivhā loke… kāyo loke… mano loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

“Rūpā loke… saddā loke… gandhā loke… rasā loke… phoṭṭhabbā loke… dhammā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

“Cakkhuviññāṇaṃ loke… sotaviññāṇaṃ loke… ghānaviññāṇaṃ loke… jivhāviññāṇaṃ loke… kāyaviññāṇaṃ loke… manoviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

“Cakkhusamphasso loke… sotasamphasso loke… ghānasamphasso loke… jivhāsamphasso loke… kāyasamphasso loke… manosamphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

“Cakkhusamphassajā vedanā loke… sotasamphassajā vedanā loke… ghānasamphassajā vedanā loke… jivhāsamphassajā vedanā loke… kāyasamphassajā vedanā loke… manosamphassajā vedanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

“Rūpasaññā loke… saddasaññā loke… gandhasaññā loke… rasasaññā loke… phoṭṭhabbasaññā loke… dhammasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

“Rūpasañcetanā loke… saddasañcetanā loke… gandhasañcetanā loke… rasasañcetanā loke… phoṭṭhabbasañcetanā loke… dhammasañcetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

“Rūpataṇhā loke… saddataṇhā loke… gandhataṇhā loke… rasataṇhā loke… phoṭṭhabbataṇhā loke… dhammataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

“Rūpavitakko loke… saddavitakko loke… gandhavitakko loke… rasavitakko loke… phoṭṭhabbavitakko loke… dhammavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

“Rūpavicāro loke… saddavicāro loke… gandhavicāro loke… rasavicāro loke… phoṭṭhabbavicāro loke… dhammavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Idaṃ vuccati, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ.

Nirodhasaccaniddeso

134. “Katamañca, bhikkhave, dukkhanirodhaṃ [dukkhanirodho (syā.)] ariyasaccaṃ? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo.

“Sā kho panesā, bhikkhave, taṇhā kattha pahīyamānā pahīyati, kattha nirujjhamānā nirujjhati? Yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

“Kiñca loke piyarūpaṃ sātarūpaṃ? Cakkhu loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sotaṃ loke…pe… ghānaṃ loke… jivhā loke… kāyo loke… mano loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

“Rūpā loke… saddā loke… gandhā loke… rasā loke… phoṭṭhabbā loke… dhammā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

“Cakkhuviññāṇaṃ loke… sotaviññāṇaṃ loke… ghānaviññāṇaṃ loke… jivhāviññāṇaṃ loke… kāyaviññāṇaṃ loke… manoviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

“Cakkhusamphasso loke… sotasamphasso loke… ghānasamphasso loke… jivhāsamphasso loke… kāyasamphasso loke… manosamphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

“Cakkhusamphassajā vedanā loke… sotasamphassajā vedanā loke… ghānasamphassajā vedanā loke… jivhāsamphassajā vedanā loke… kāyasamphassajā vedanā loke… manosamphassajā vedanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

“Rūpasaññā loke… saddasaññā loke… gandhasaññā loke… rasasaññā loke… phoṭṭhabbasaññā loke… dhammasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

“Rūpasañcetanā loke… saddasañcetanā loke… gandhasañcetanā loke… rasasañcetanā loke… phoṭṭhabbasañcetanā loke… dhammasañcetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

“Rūpataṇhā loke… saddataṇhā loke… gandhataṇhā loke… rasataṇhā loke… phoṭṭhabbataṇhā loke… dhammataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

“Rūpavitakko loke… saddavitakko loke… gandhavitakko loke… rasavitakko loke… phoṭṭhabbavitakko loke… dhammavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

“Rūpavicāro loke… saddavicāro loke… gandhavicāro loke… rasavicāro loke… phoṭṭhabbavicāro loke… dhammavicāro loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhāmānā nirujjhati. Idaṃ vuccati, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ.

Maggasaccaniddeso

135. “Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ? Ayameva ariyo aṭṭhaṅgiko maggo seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.

“Katamā ca, bhikkhave, sammādiṭṭhi? Yaṃ kho, bhikkhave, dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ. Ayaṃ vuccati, bhikkhave, sammādiṭṭhi.

“Katamo ca, bhikkhave, sammāsaṅkappo? Nekkhammasaṅkappo abyāpādasaṅkappo avihiṃsāsaṅkappo. Ayaṃ vuccati, bhikkhave, sammāsaṅkappo.

“Katamā ca, bhikkhave, sammāvācā? Musāvādā veramaṇī [veramaṇi (ka.)], pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī. Ayaṃ vuccati, bhikkhave, sammāvācā.

“Katamo ca, bhikkhave, sammākammanto? Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī. Ayaṃ vuccati, bhikkhave, sammākammanto.

“Katamo ca, bhikkhave, sammāājīvo? Idha, bhikkhave, ariyasāvako micchāājīvaṃ pahāya sammāājīvena jīvitaṃ kappeti. Ayaṃ vuccati, bhikkhave, sammāājīvo.

“Katamo ca, bhikkhave, sammāvāyāmo? Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Ayaṃ vuccati, bhikkhave, sammāvāyāmo.

“Katamā ca, bhikkhave, sammāsati? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Ayaṃ vuccati, bhikkhave, sammāsati.

“Katamo ca, bhikkhave, sammāsamādhi? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, sammāsamādhi. Idaṃ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ.

136. “Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati; samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu.

Saccapabbaṃ niṭṭhitaṃ.

Dhammānupassanā niṭṭhitā.

137. “Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya satta vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā.

“Tiṭṭhantu, bhikkhave, satta vassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha vassāni…pe… pañca vassāni… cattāri vassāni… tīṇi vassāni… dve vassāni… ekaṃ vassaṃ… tiṭṭhatu, bhikkhave, ekaṃ vassaṃ. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya satta māsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā; sati vā upādisese anāgāmitā. Tiṭṭhantu, bhikkhave, satta māsāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha māsāni…pe… pañca māsāni… cattāri māsāni… tīṇi māsāni… dve māsāni… ekaṃ māsaṃ… aḍḍhamāsaṃ… tiṭṭhatu, bhikkhave, aḍḍhamāso. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya sattāhaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ diṭṭheva dhamme aññā sati vā upādisese anāgāmitā”ti.

138. “‘Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya yadidaṃ cattāro satipaṭṭhānā’ti. Iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttan”ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Mahāsatipaṭṭhānasuttaṃ niṭṭhitaṃ dasamaṃ.

Mūlapariyāyavaggo niṭṭhito paṭhamo.

Tassuddānaṃ – [ito paraṃ kesuci potthakesu imāpi gāthāyo evaṃ dissanti –§ajaraṃ amataṃ amatādhigamaṃ, phalamagganidassanaṃ dukkhanudaṃ. sahitattaṃ mahārasahassakaraṃ, bhūtamiti sāraṃ vividhaṃ suṇātha.§taḷākaṃ vasupūritaṃ ghammapathe, tividhaggipiḷesitanibbāpanaṃ. byādhipanudanaosadhayo, pacchimasuttapavarā ṭhapitā.§madhumandavarasāmadānaṃ, khiḍḍārati jananimanusaṅghātaṃ. tathā sutte veyyākaraṇā ṭhapitā, sakyaputtānamabhidamanatthāya.§paññāsaṃ ca diyaḍhḍasataṃ, dve ca veyyākaraṇaṃ apare ca. tevanāmagataṃ ca anupubbaṃ, ekamanā nisāmetha mudaggaṃ.]

Mūlasusaṃvaradhammadāyādā, bheravānaṅgaṇākaṅkheyyavatthaṃ;

Sallekhasammādiṭṭhisatipaṭṭhaṃ, vaggavaro asamo susamatto.

☸---------------------------------------------------------------------

第十 大念住经 Mahāsatipaṭṭhānasuttaṃ

我是这样听说的。

有一次，世尊住在库卢国一个名叫亢马萨达玛（Kammāsadhamma）的市镇。在那里，世尊召唤比丘们：“比丘们！”

那些比丘回答世尊：“世尊！”世尊这样说：

“诸比丘！这是唯一的道路，能让众生清净，超越愁、悲，灭除苦、忧，获得正道，作证涅槃，

这就是四念住。是哪四种呢？诸比丘！在此，比丘于身持续观察身，热忱、正知、具念，调伏世间的贪欲和忧愁。于受持续观察受，热忱、正知、具念，调伏世间的贪欲和忧愁。于心持续观察心，热忱、正知、具念，调伏世间的贪欲和忧愁。于法持续观察法，

热忱、正知、具念，调伏世间的贪欲和忧愁。[这就是四念住]。

诸比丘！比丘如何于身持续观察身呢？诸比丘！在此，比丘前往森林、或前往树下、或前往空闲处，结跏趺坐，保持身体正直，将念置于面前。他保持着念出息，保持着念入息。

或者长出息时，了知‘我长出息’；或者长入息时，了知‘我长入息’。或者短出息时，了知‘我短出息’；或者短入息时，了知‘我短入息’。或者他练习‘我将感受全身而出息’；或者他练习‘我将感受全身而入息’。他又练习‘我将平静身行而出息’；或者他练习‘我将平静身行而入息’。

诸比丘！就好像熟练的车床工或他的学徒，在做长旋转时，了知‘我正在做长旋转’，或者做短旋转时，了知‘我正在做短旋转’。同样地，比丘长出息时，了知‘我长出息’；……乃至……练习‘我将平静身行而出息’；练习‘我将平静身行而入息’。像这样，于内在的身持续观察身，或于外在的身持续观察身，或于内在、外在的身持续观察身。于身持续观察其生起的现象，于身持续观察其坏灭的现象，于身持续观察其生起和坏灭的现象。他保持着‘身是存在的’这样的念，只是为了增长智慧，为了保持忆念。他无所依止而住，不对世间任何事物产生执取。像这样，诸比丘，比丘于身持续观察身。

诸比丘！再者，比丘行走时，了知‘我正在行走’；站立时，了知‘我正站立着’；坐着时，了知‘我正坐着’；躺卧时，了知‘我正躺卧着’。无论身体保持何种姿势，他都如实了知。像这样，于内在的身持续观察身……不对世间任何事物产生执取。像这样，诸比丘，比丘于身持续观察身而安住。

诸比丘！再者，比丘前进、返回时，都保持清晰了知；向前看、向旁看时，都保持清晰了知；屈臂、伸臂时，

都保持清晰了知；持大衣、衣钵时，都保持清晰了知；在吃、喝、咀嚼、品尝时，都保持清晰了知；大小便利时，都保持清晰了知；在行走、站立、坐着、睡眠、醒来、说话、沉默时，都保持清晰了知而安住。像这样，于内在的身持续观察身……不对世间任何事物产生执取。像这样，诸比丘，比丘于身持续观察身而安住。

再者，诸比丘！比丘仔细观察这个身体，从头顶到脚底，被皮肤所覆盖，里面充满各种不净之物，即：‘在此身中有头发、体毛、指甲、牙齿、皮肤、肌肉、筋腱、骨头、骨髓、肾脏、心脏、肝脏、肋膜、脾脏、肺脏、肠、肠系膜、胃中物、粪便、胆汁、痰、脓、血、汗、脂肪、泪水、油脂、唾液、鼻涕、关节滑液、

尿液。’诸比丘！就好像一个两头开口的袋子，装满了各种谷物，例如：稻米、糙米、绿豆、

豆子、芝麻、白米。有视力的人把它解开来观察：‘这是稻米、这是糙米、这是绿豆、这是豆子、

这是芝麻、这是白米。’同样地，比丘仔细观察这个身体，从头顶到脚底，被皮肤所覆盖，

里面充满各种不净之物，即：‘在此身中有头发、体毛……乃至……尿液。’像这样，于内在的身持续观察身……不对世间任何事物产生执取。像这样，诸比丘，比丘于身持续观察身而安住。

再者，诸比丘！比丘观察这个身体，无论它是如何放置、如何摆设的，都从界的角度来观察，即：‘此身中有地界、水界、火界、风界。’诸比丘！就好像一个熟练的屠牛夫或他的学徒，在十字路口屠宰了牛后，坐下来将牛体一块块分解开。同样地，比丘从界的角度观察这个身体，无论它是如何放置、如何摆设的，都从界的角度来观察，即：‘此身中有地界、水界、火界、风界。’像这样，于内在的身持续观察身……不对世间任何事物产生执取。像这样，诸比丘，比丘于身持续观察身而安住。

再者，诸比丘！譬如比丘，看见被丢弃在墓地的尸体，死后或经过一天、或两天、或三天，

已经肿胀、发青、开始腐烂。他将此身与那尸体对比思惟：‘看啊，这个身体也是这样的属性，将会变成那样，无法避免这样的状况。’像这样，于内在的身持续观察身……不对世间任何事物产生执取。再者，诸比丘！譬如比丘看见被丢弃在墓地的尸体，正被乌鸦、老鹰、秃鹫、野狗、豺狼或被各种虫类啃食。他将此身与那尸体对比思惟：‘看啊，这个身体也是这样的属性，将会变成那样，无法避免这样的状况。’像这样，于内在的身持续观察身……不对世间任何事物产生执取。再者，诸比丘！比丘看见被丢弃在墓地的尸体，只剩一副骸骨的骨架，还带着血肉，被筋腱连系着。又或者，只剩一副骸骨的骨架，（已经）没有肌肉但沾染着血污，被筋腱连系着。又或者，只剩一副骸骨的骨架，血肉都已消失，只有筋腱连系着。又或者，只剩下一堆散乱的骨头，四处散落，手骨、脚骨、胫骨、腿骨、髋骨、脊骨、头骨等，各自在不同的地方。他将此身与那尸体对比思惟：‘这个身体也是这样的属性，将会变成那样，无法避免这样的状况。’像这样，于内在的身持续观察身……不对世间任何事物产生执取。再者，诸比丘！比丘看见被丢弃在墓地的尸体，骨头已白化，颜色像海螺壳一样；或者只剩下一堆堆积了一年以上的骨头；又或者骨头已经腐朽，化为粉末。他将此身与那尸体对比思惟：‘看啊，这个身体也是这样的属性，将会变成那样，无法避免这样的状况。’像这样，于内在的身持续观察身、于外在的身持续观察身、于内在和外在的身持续观察身而安住。于身持续观察其生起的现象、于身持续观察其坏灭的现象、于身持续观察其生起和坏灭的现象而安住。他保持着‘身是存在的’这样的念，只是为了增长智慧，为了保持忆念。他无所依止而住，不对世间任何事物产生执取。像这样，诸比丘，比丘于身持续观察身而安住。

诸比丘！比丘如何于受持续观察受而安住呢？在此，比丘感受到乐受时，了知：‘我感受到乐受’；感受到苦受时，了知：‘我感受到苦受’；感受到不苦不乐受时，了知：‘我感受到不苦不乐受’；感受到有物质依赖的乐受时，了知：‘我感受到有物质依赖的乐受’；感受到无物质依赖的乐受时，了知：‘我感受到无物质依赖的乐受’；感受到有物质依赖的苦受时，了知：‘我感受到有物质依赖的苦受’；感受到无物质依赖的苦受时，了知：‘我感受到无物质依赖的苦受’；感受到有物质依赖的不苦不乐受时，了知：‘我感受到有物质依赖的不苦不乐受’；感受到无物质依赖的不苦不乐受时，了知：‘我感受到无物质依赖的不苦不乐受’。像这样，于内在的受持续观察受，于外在的受持续观察受，于内在和外在的受持续观察受。于受持续观察其生起的现象、于受持续观察其坏灭的现象、于受持续观察其生起和坏灭的现象而安住。如果他生起‘受是存在的’的念，只是为了增长智慧，为了保持忆念，他无所依止而安住，不对世间任何事物产生执取。像这样，诸比丘，比丘于受持续观察受而安住。

诸比丘！比丘如何于心持续观察心而安住呢？在此，比丘有贪欲的心时，了知：‘这是有贪欲的心’；没有贪欲的心时，了知：‘这是没有贪欲的心’；有嗔恚的心时，了知‘这是有嗔恚的心’；没有嗔恚的心时，了知‘这是没有嗔恚的心’；有愚痴的心时，了知‘这是有愚痴的心’；没有愚痴的心时，了知‘这是没有愚痴的心’；收缩的心时，了知‘这是收缩的心’；散乱的心时，了知‘这是散乱的心’；广大的心时，了知‘这是广大的心’；不广大的心时，了知：‘这是不广大的心’；有上的心时，了知：‘这是有上的心’；无上的心时，了知：‘这是无上的心’；得定的心时，了知：‘这是得定的心’；未得定的心时，了知：‘这是未得定的心’；解脱的心时，了知：‘这是解脱的心’；未解脱的心时，了知：‘这是未解脱的心’。像这样，于内在的心持续观察心，于外在的心持续观察心，于内在和外在的心持续观察心而安住。于心持续观察其生起的现象，于心持续观察其坏灭的现象，于心持续观察其生起和坏灭的现象而安住。他生起‘心是存在的’的念，只是为了增长智慧、为了保持忆念。他无所依止而安住，不对世间任何事物产生执取。像这样，诸比丘，比丘于心持续观察心而安住。

诸比丘！比丘如何于法持续观察法而安住呢？在此，比丘于五盖法持续观察法而安住。比丘如何于五盖法持续观察法而安住呢？诸比丘！在此，比丘内在存有感官欲乐时，了知：‘我内存有感官欲乐’；如果内没有感官欲乐时，了知：‘我内没有感官欲乐’。未生起的感官欲乐如何生起，他了知；已生起的感官欲乐如何舍离，他了知；已舍离的感官欲乐未来如何不再生起，他了知。又，于内有嗔恚时，了知：‘我内有嗔恚’；内无嗔恚时，了知：‘我内无嗔恚’。未生起的嗔恚如何生起，他了知；已生起的嗔恚如何舍离，他了知；已舍离的嗔恚未来如何不再生起，他了知。对于昏沉、睡眠、掉举、追悔、以及疑，也是同样观察了知。像这样，于内在的法持续观察法、于外在的法持续观察法、于内在和外在的法持续观察法而安住。于法持续观察其生起的现象而安住，于法持续观察其坏灭的现象而安住，于法持续观察其生起和坏灭的现象而安住。他生起‘法是存在的’的念，只是为了增长智慧、为了保持忆念。他无所依止而安住，不对世间任何事物产生执取。像这样，诸比丘，比丘于五盖法持续观察法而安住。

再者，诸比丘！比丘于五取蕴法持续观察法而安住。诸比丘！比丘如何于五取蕴法持续观察法而安住呢？在此，比丘了知：‘色是这样的，色的集起是这样的，色的息灭是这样的。受是这样的，受的集起是这样的，受的息灭是这样的。想是这样的……[乃至]……想的息灭是这样的。行是这样的……[乃至]……行的息灭是这样的。识是这样的，识的集起是这样的，识的息灭是这样的。’像这样，于内在的法持续观察法……不对世间任何事物产生执取。像这样，诸比丘，比丘于五取蕴法持续观察法而安住。

再者，诸比丘！比丘于六内外处法持续观察法而安住。诸比丘！比丘如何于六内外处法持续观察法而安住呢？在此，比丘了知眼根、了知色尘、了知缘此二者而生起的结缚。未生起的结缚如何生起，他了知；已生起的结缚如何舍离，他了知；已舍离的结缚未来如何不再生起，他了知。了知耳根、了知声尘、了知缘此二者而生起的结缚……乃至……了知鼻根、了知香尘、了知缘此二者而生起的结缚……了知舌根、了知味尘、了知缘此二者而生起的结缚……了知身根、了知触尘、了知缘此二者而生起的结缚……了知意根、了知法尘、了知缘此二者而生起的结缚。未生起的结缚如何生起，他了知；已生起的结缚如何舍离，他了知；已舍离的结缚未来如何不再生起，他了知。像这样，于内在的法持续观察法而安住……不对世间任何事物产生执取。像这样，诸比丘，比丘于六内外处法持续观察法而安住。

再者，诸比丘！比丘于七觉支法持续观察法而安住。诸比丘！比丘如何于七觉支法持续观察法而安住呢？诸比丘！在此，比丘内在有念觉支时，了知：‘我内有念觉支’；内无念觉支时，了知：‘我内无念觉支’。未生起的念觉支如何生起，他了知；已生起的念觉支如何通过修习而圆满，他了知。内有择法觉支时，了知：‘我内有择法觉支’；内无择法觉支时，了知：‘我内无择法觉支’；未生起的择法觉支如何生起，他了知；已生起的择法觉支如何通过修习而圆满，他了知。……[乃至]……了知精进觉支……[乃至]……喜觉支……[乃至]……轻安觉支……[乃至]……定觉支……[乃至]……舍觉支。像这样，于内在的法持续观察法……不对世间任何事物产生执取。像这样，诸比丘，比丘于七觉支法持续观察法而安住。

再者，诸比丘！比丘于四圣谛法持续观察法而安住。比丘如何于四圣谛法持续观察法而安住呢？诸比丘！在此，比丘如实了知：‘这是苦’；如实了知：‘这是苦的集起’；如实了知：‘这是苦的息灭’；如实了知：‘这是导致苦息灭的道路’。像这样，于内在的法持续观察法而安住、于外在的法持续观察法而安住、于内在和外在的法持续观察法而安住。于法持续观察其生起的现象、于法持续观察其坏灭的现象、于法持续观察其生起和坏灭的现象而安住。他生起‘法是存在的’的念，只是为了增长智慧、为了保持忆念。他无所依止而安住，不对世间任何事物产生执取。像这样，诸比丘，比丘于四圣谛法持续观察法而安住。

（苦圣谛详解）

诸比丘！什么是苦圣谛呢？生是苦，老是苦，死是苦，愁、悲、苦、忧、恼也是苦，与不喜爱的人事物相遇是苦，与喜爱的人事物分离是苦，求而不得是苦。简要地说，五取蕴就是苦。

诸比丘！什么是生呢？对各种不同的众生，在各种不同的众生类别中，其出生、降生、入胎、新生、诸蕴的显现、诸处的获得，这称为生。

诸比丘！什么是老呢？对各种不同的众生，在各种不同的众生类别中，其衰老、老朽、牙齿损坏、头发斑白、皮肤褶皱、寿命损耗、诸根官能的衰退，这称为老。

诸比丘！什么是死呢？对各种不同的众生，从各种不同的众生类别中，其殒殁、命终、分解、消失、死亡、过世、诸蕴的破坏、身体的遗弃、命根的中断，这称为死。

诸比丘！什么是愁呢？诸比丘！当遭遇这样或那样的厄运，接触这样或那样的苦法时，所产生的忧愁、哀愁、愁苦、内心的忧伤、内心的悲痛，这称为愁。

诸比丘！什么是悲呢？诸比丘！当遭遇这样或那样的厄运，接触这样或那样的苦法时，所产生的痛哭、悲号、哀叹、哭泣、哀痛、悲伤的状态，这称为悲。

诸比丘！什么是苦呢？诸比丘！身体上的痛苦、身体上的不适，由身体接触所产生的痛苦、不适的感受，这称为苦。

诸比丘！什么是忧呢？诸比丘！心理上的痛苦、心理上的不适，由意识接触所产生的痛苦、不适的感受，这称为忧。

诸比丘！什么是恼呢？诸比丘！当遭遇这样或那样的厄运，接触这样或那样的苦法时，所产生的苦恼、绝望、烦恼的状态、绝望的状态，这称为恼。

诸比丘！什么是“与不喜爱的人事物相遇是苦”呢？在此，对于那些自己不期望、不喜欢、不悦意的色、声、香、味、触、法，或者那些对自己不利、无益、带来不安、无法带来安稳的人，与他们聚会、交往、会面、混杂在一起，这称为“与不喜爱的人事物相遇是苦”。

诸比丘！什么是“与喜爱的人事物分离是苦”呢？在此，对于那些自己期望、喜爱、悦意的色、声、香、味、触、法，或者那些对自己有利、有益、带来安乐、能带来安稳的人，如母亲、父亲、兄弟、姐妹、朋友、同事、或亲属，与他们分离、不聚会、不会面、不混杂在一起，这称为“与喜爱的人事物分离是苦”。

诸比丘！什么是“求而不得是苦”呢？诸比丘！具有“生”之属性的众生，会生起这样的愿望：‘啊，愿我们不具有生的属性！愿生不要来到我们身上！’但这并非仅靠愿望就能达到的。这就是“求而不得是苦”。诸比丘！具有“老”之属性的众生，会生起这样的愿望：‘啊，愿我们不具有老的属性！愿老不要来到我们身上！’但这并非仅靠愿望就能达到的。这也是“求而不得是苦”。诸比丘！具有“病”之属性的众生，会生起这样的愿望：‘啊，愿我们不具有病的属性！愿病不要来到我们身上！’但这并非仅靠愿望就能达到的。这也是“求而不得是苦”。诸比丘！具有“死”之属性的众生，会生起这样的愿望：‘啊，愿我们不具有死的属性！愿死不要来到我们身上！’但这并非仅靠愿望就能达到的。这也是“求而不得是苦”。诸比丘！具有“愁、悲、苦、忧、恼”之属性的众生，会生起这样的愿望：‘啊，愿我们不具有愁、悲、苦、忧、恼的属性！愿愁、悲、苦、忧、恼不要来到我们身上！’但这并非仅靠愿望就能达到的。这也是“求而不得是苦”。

诸比丘！什么是“简要地说，五取蕴就是苦”呢？即：色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。这称为，诸比丘，“简要地说，五取蕴就是苦”。这称为，诸比丘，苦圣谛。

（集圣谛详解）

诸比丘！什么是苦集圣谛呢？就是那导致再生的渴爱，伴随着喜乐与贪染，于此处彼处执着喜乐。也就是：欲爱、有爱、无有爱。

然而，诸比丘！这渴爱在哪里生起而生起，在哪里扎根而扎根呢？在世间凡是可爱、可喜的事物，这渴爱就在那里生起而生起，在那里扎根而扎根。

世间什么事物是可爱、可喜的呢？眼根在世间是可爱、可喜的，这渴爱就在这里生起而生起，在这里扎根而扎根。耳根在世间……乃至……鼻根在世间……舌根在世间……身根在世间……意根在世间是可爱、可喜的，这渴爱就在这里生起而生起，在这里扎根而扎根。

色尘在世间……声尘在世间……香尘在世间……味尘在世间……触尘在世间……法尘在世间是可爱、可喜的，这渴爱就在这里生起而生起，在这里扎根而扎根。

眼识在世间……耳识在世间……鼻识在世间……舌识在世间……身识在世间……意识在世间是可爱、可喜的，这渴爱就在这里生起而生起，在这里扎根而扎根。

眼触在世间……耳触在世间……鼻触在世间……舌触在世间……身触在世间……意触在世间是可爱、可喜的，这渴爱就在这里生起而生起，在这里扎根而扎根。

眼触所生的受在世间……耳触所生的受在世间……鼻触所生的受在世间……舌触所生的受在世间……身触所生的受在世间……意触所生的受在世间是可爱、可喜的，这渴爱就在这里生起而生起，在这里扎根而扎根。

色想在世间……声想在世间……香想在世间……味想在世间……触想在世间……法想在世间是可爱、可喜的，这渴爱就在这里生起而生起，在这里扎根而扎根。

色思在世间……声思在世间……香思在世间……味思在世间……触思在世间……法思在世间是可爱、可喜的，这渴爱就在这里生起而生起，在这里扎根而扎根。

色爱在世间……声爱在世间……香爱在世间……味爱在世间……触爱在世间……法爱在世间是可爱、可喜的，这渴爱就在这里生起而生起，在这里扎根而扎根。

色寻在世间……声寻在世间……香寻在世间……味寻在世间……触寻在世间……法寻在世间是可爱、可喜的，这渴爱就在这里生起而生起，在这里扎根而扎根。

色伺在世间……声伺在世间……香伺在世间……味伺在世间……触伺在世间……法伺在世间是可爱、可喜的，这渴爱就在这里生起而生起，在这里扎根而扎根。这称为，诸比丘，苦集圣谛。

（灭圣谛详解）

诸比丘！什么是苦灭圣谛呢？就是对那渴爱完全地离欲、息灭、舍弃、断绝、解脱、无所执着。

然而，诸比丘！这渴爱在哪里被舍弃而被舍弃，在哪里息灭而息灭呢？在世间凡是可爱、可喜的事物，这渴爱就在那里被舍弃而被舍弃，在那里息灭而息灭。

世间什么事物是可爱、可喜的呢？眼根在世间是可爱、可喜的，这渴爱就在这里被舍弃而被舍弃，在这里息灭而息灭。耳根在世间……乃至……鼻根在世间……舌根在世间……身根在世间……意根在世间是可爱、可喜的，这渴爱就在这里被舍弃而被舍弃，在这里息灭而息灭。

色尘在世间……声尘在世间……香尘在世间……味尘在世间……触尘在世间……法尘在世间是可爱、可喜的，这渴爱就在这里被舍弃而被舍弃，在这里息灭而息灭。

眼识在世间……耳识在世间……鼻识在世间……舌识在世间……身识在世间……意识在世间是可爱、可喜的，这渴爱就在这里被舍弃而被舍弃，在这里息灭而息灭。

眼触在世间……耳触在世间……鼻触在世间……舌触在世间……身触在世间……意触在世间是可爱、可喜的，这渴爱就在这里被舍弃而被舍弃，在这里息灭而息灭。

眼触所生的受在世间……耳触所生的受在世间……鼻触所生的受在世间……舌触所生的受在世间……身触所生的受在世间……意触所生的受在世间是可爱、可喜的，这渴爱就在这里被舍弃而被舍弃，在这里息灭而息灭。

色想在世间……声想在世间……香想在世间……味想在世间……触想在世间……法想在世间是可爱、可喜的，这渴爱就在这里被舍弃而被舍弃，在这里息灭而息灭。

色思在世间……声思在世间……香思在世间……味思在世间……触思在世间……法思在世间是可爱、可喜的，这渴爱就在这里被舍弃而被舍弃，在这里息灭而息灭。

色爱在世间……声爱在世间……香爱在世间……味爱在世间……触爱在世间……法爱在世间是可爱、可喜的，这渴爱就在这里被舍弃而被舍弃，在这里息灭而息灭。

色寻在世间……声寻在世间……香寻在世间……味寻在世间……触寻在世间……法寻在世间是可爱、可喜的，这渴爱就在这里被舍弃而被舍弃，在这里息灭而息灭。

色伺在世间……声伺在世间……香伺在世间……味伺在世间……触伺在世间……法伺在世间是可爱、可喜的。这渴爱就在这里被舍弃而被舍弃，在这里息灭而息灭。这称为，诸比丘，苦灭圣谛。

（道圣谛详解）

诸比丘！什么是导致苦灭的道路之圣谛呢？就是这神圣的八正道，即：正见、正思惟、正语、正业、正命、正精进、正念、正定。

诸比丘！什么是正见呢？诸比丘！了知苦，了知苦的集起，了知苦的息灭，了知导致苦息灭的道路，这称为，诸比丘，正见。

诸比丘！什么是正思惟呢？出离的思惟、无嗔恚的思惟、无恼害的思惟。这称为，诸比丘，正思惟。

诸比丘！什么是正语呢？戒除妄语，戒除离间语，戒除粗恶语，戒除绮语。这称为，诸比丘，正语。

诸比丘！什么是正业呢？戒除杀生，戒除不与取，戒除邪淫。这称为，诸比丘，正业。

诸比丘！什么是正命呢？在此，诸比丘，圣弟子舍弃邪命，以正命维持生活。这称为，诸比丘，正命。

诸比丘！什么是正精进呢？在此，诸比丘，比丘对于未生起的恶、不善法，为了令其不生起而生起意欲、努力、发起精进、策励自心、精勤；对于已生起的恶、不善法，为了令其舍断而生起意欲、努力、发起精进、策励自心、精勤；对于未生起的善法，为了令其生起而生起意欲、努力、发起精进、策励自心、精勤；对于已生起的善法，为了令其持续、不失、增长、广大、修习、圆满而生起意欲、努力、发起精进、策励自心、精勤。这称为，诸比丘，正精进。

诸比丘！什么是正念呢？在此，诸比丘，比丘于身持续观察身，热忱、正知、具念，调伏世间的贪欲和忧愁；于受持续观察受，热忱、正知、具念，调伏世间的贪欲和忧愁；于心持续观察心，热忱、正知、具念，调伏世间的贪欲和忧愁；于法持续观察法，热忱、正知、具念，调伏世间的贪欲和忧愁。这称为，诸比丘，正念。

诸比丘！什么是正定呢？在此，诸比丘，比丘远离诸欲、远离诸不善法，进入并安住于具有寻、伺，由远离而生，充满喜、乐的初禅。平息寻、伺后，内心得以安靖，心达到专一，进入并安住于无寻、无伺，由定而生，充满喜、乐的二禅。离喜之后，住于舍，保持正念、正知，以身感受乐，进入并安住于圣者们所说的‘具舍、具念、乐住’的三禅。舍断乐、舍断苦，以及先前已灭除的喜、忧，进入并安住于不苦不乐、由舍而念得到清净的四禅。这称为，诸比丘，正定。这称为，诸比丘，导致苦息灭的道路之圣谛。

像这样，于内在的法持续观察法，于外在的法持续观察法，于内在和外在的法持续观察法；于法持续观察其生起的现象，于法持续观察其坏灭的现象，于法持续观察其生起和坏灭的现象而安住。他保持着‘法是存在的’这样的念，只是为了增长智慧，为了保持忆念。他无所依止而安住，不对世间任何事物产生执取。像这样，诸比丘，比丘于四圣谛法持续观察法而安住。

（修习利益）

诸比丘！任何人像这样修习这四念住七年，可预期他会得到两种果位中的一种：或在当下证得究竟智慧（阿罗汉果）；或者，若还有所依（烦恼未尽），则证得不还果位。

诸比丘！不说七年，任何人像这样修习这四念住六年……乃至……五年……四年……三年……二年……一年……诸比丘！不说一年，任何人像这样修习这四念住七个月，可预期他会得到两种果位中的一种：或在当下证得究竟智慧；或者，若还有所依，则证得不还果位。诸比丘！不说七个月，任何人像这样修习这四念住六个月……乃至……五个月……四个月……三个月……两个月……一个月……半个月……诸比丘！不说半个月，任何人像这样修习这四念住仅仅七天，可预期他会得到两种果位中的一种：或在当下证得究竟智慧；或者，若还有所依，则证得不还果位。”

（结语）

“‘诸比丘！这是唯一的道路，能让众生清净，超越愁、悲，灭除苦、忧，获得正道，作证涅槃，这就是四念住。’像这样所说的话，就是缘于此而说的。”

世尊说完这番话后，那些比丘心生欢喜，信受奉行世尊的教导。

大念住经 第十 终。

根本法门品 第一 终。

此品概要 – [以下是一些版本中附加的偈颂：§愿听闻种种精要之法：无老、不死、证得不死，展示道果、灭除诸苦，利于众生、具大威力、成千助益、真实如是。§如酷暑路旁注满清水之池，能熄灭三毒之火。所立最终胜妙之经，如疗疾之药。§如赐予蜂蜜、美酒、妙味，如生母呵护游戏欢娱之众生。如是经藏建立论议，为令释迦子调伏（烦恼）。§五十复一百五十，二论议及其他。次第随顺此法门，一心专注欢喜听。]

根本善护法嗣，怖骇无秽愿梵住；

削减正见与念住，此品最佳无与伦比善圆满。

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《1》Mūlapaṇṇāsapāḷi 根本五十经篇 (MN 1-50, 1-513)/2. Sīhanādavagga 狮子吼品 (MN 11-20, 139-221)”

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【经名】 2.1 Cūḷasīhanādasutta 狮吼小经 (MN 11, 139-145)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Sīhanādavaggo

1. Cūḷasīhanādasuttaṃ

139. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Idheva, bhikkhave, samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo; suññā parappavādā samaṇebhi aññehīti [samaṇehi aññeti (sī. pī. ka.) ettha aññehīti sakāya paṭiññāya saccābhiññehīti attho veditabbo]. Evametaṃ [evameva (syā. ka.)], bhikkhave, sammā sīhanādaṃ nadatha.

140. “Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘ko panāyasmantānaṃ assāso, kiṃ balaṃ, yena tumhe āyasmanto evaṃ vadetha – idheva samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo; suññā parappavādā samaṇebhi aññehī’ti? Evaṃvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā – ‘atthi kho no, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā akkhātā ye mayaṃ attani sampassamānā evaṃ vadema – idheva samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo; suññā parappavādā samaṇebhi aññehīti. Katame cattāro? Atthi kho no, āvuso, satthari pasādo, atthi dhamme pasādo, atthi sīlesu paripūrakāritā; sahadhammikā kho pana piyā manāpā – gahaṭṭhā ceva pabbajitā ca. Ime kho no, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā akkhātā ye mayaṃ attani sampassamānā evaṃ vadema – idheva samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo; suññā parappavādā samaṇebhi aññehī’ti.

141. “Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘amhākampi kho, āvuso, atthi satthari pasādo yo amhākaṃ satthā, amhākampi atthi dhamme pasādo yo amhākaṃ dhammo, mayampi sīlesu paripūrakārino yāni amhākaṃ sīlāni, amhākampi sahadhammikā piyā manāpā – gahaṭṭhā ceva pabbajitā ca. Idha no, āvuso, ko viseso ko adhippayāso [adhippāyo (ka. sī. syā. pī.), adhippayogo (ka.)] kiṃ nānākaraṇaṃ yadidaṃ tumhākañceva amhākañcā’ti?

“Evaṃvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā – ‘kiṃ panāvuso, ekā niṭṭhā, udāhu puthu niṭṭhā’ti? Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṃ byākareyyuṃ – ‘ekāvuso, niṭṭhā, na puthu niṭṭhā’ti.

“‘Sā panāvuso, niṭṭhā sarāgassa udāhu vītarāgassā’ti? Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṃ byākareyyuṃ – ‘vītarāgassāvuso, sā niṭṭhā, na sā niṭṭhā sarāgassā’ti.

“‘Sā panāvuso, niṭṭhā sadosassa udāhu vītadosassā’ti? Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṃ byākareyyuṃ – ‘vītadosassāvuso, sā niṭṭhā, na sā niṭṭhā sadosassā’ti.

“‘Sā panāvuso, niṭṭhā samohassa udāhu vītamohassā’ti? Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṃ byākareyyuṃ – ‘vītamohassāvuso, sā niṭṭhā, na sā niṭṭhā samohassā’ti.

“‘Sā panāvuso, niṭṭhā sataṇhassa udāhu vītataṇhassā’ti? Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṃ byākareyyuṃ – ‘vītataṇhassāvuso, sā niṭṭhā, na sā niṭṭhā sataṇhassā’ti.

“‘Sā panāvuso, niṭṭhā saupādānassa udāhu anupādānassā’ti? Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṃ byākareyyuṃ – ‘anupādānassāvuso, sā niṭṭhā, na sā niṭṭhā saupādānassā’ti.

“‘Sā panāvuso, niṭṭhā viddasuno udāhu aviddasuno’ti? Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṃ byākareyyuṃ – ‘viddasuno, āvuso, sā niṭṭhā, na sā niṭṭhā aviddasuno’ti.

“‘Sā panāvuso, niṭṭhā anuruddhappaṭiviruddhassa udāhu ananuruddhaappaṭiviruddhassā’ti? Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṃ byākareyyuṃ – ‘ananuruddhaappaṭiviruddhassāvuso, sā niṭṭhā, na sā niṭṭhā anuruddhappaṭiviruddhassā’ti.

“‘Sā panāvuso, niṭṭhā papañcārāmassa papañcaratino udāhu nippapañcārāmassa nippapañcaratino’ti? Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṃ byākareyyuṃ – ‘nippapañcārāmassāvuso, sā niṭṭhā nippapañcaratino, na sā niṭṭhā papañcārāmassa papañcaratino’ti.

142. “Dvemā, bhikkhave, diṭṭhiyo – bhavadiṭṭhi ca vibhavadiṭṭhi ca. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā bhavadiṭṭhiṃ allīnā bhavadiṭṭhiṃ upagatā bhavadiṭṭhiṃ ajjhositā, vibhavadiṭṭhiyā te paṭiviruddhā. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā vibhavadiṭṭhiṃ allīnā vibhavadiṭṭhiṃ upagatā vibhavadiṭṭhiṃ ajjhositā, bhavadiṭṭhiyā te paṭiviruddhā. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṃ dvinnaṃ diṭṭhīnaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti, ‘te sarāgā te sadosā te samohā te sataṇhā te saupādānā te aviddasuno te anuruddhappaṭiviruddhā te papañcārāmā papañcaratino; te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi; na parimuccanti dukkhasmā’ti vadāmi. Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṃ dvinnaṃ diṭṭhīnaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānanti, ‘te vītarāgā te vītadosā te vītamohā te vītataṇhā te anupādānā te viddasuno te ananuruddhaappaṭiviruddhā te nippapañcārāmā nippapañcaratino; te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi; parimuccanti dukkhasmā’ti vadāmi.

143. “Cattārimāni, bhikkhave, upādānāni. Katamāni cattāri? Kāmupādānaṃ, diṭṭhupādānaṃ, sīlabbatupādānaṃ, attavādupādānaṃ. Santi, bhikkhave, eke samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā. Te na sammā sabbupādānapariññaṃ paññapenti – kāmupādānassa pariññaṃ paññapenti, na diṭṭhupādānassa pariññaṃ paññapenti, na sīlabbatupādānassa pariññaṃ paññapenti, na attavādupādānassa pariññaṃ paññapenti. Taṃ kissa hetu? Imāni hi te bhonto samaṇabrāhmaṇā tīṇi ṭhānāni yathābhūtaṃ nappajānanti. Tasmā te bhonto samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā; te na sammā sabbupādānapariññaṃ paññapenti – kāmupādānassa pariññaṃ paññapenti, na diṭṭhupādānassa pariññaṃ paññapenti, na sīlabbatupādānassa pariññaṃ paññapenti, na attavādupādānassa pariññaṃ paññapenti.

“Santi, bhikkhave, eke samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā. Te na sammā sabbupādānapariññaṃ paññapenti – kāmupādānassa pariññaṃ paññapenti, diṭṭhupādānassa pariññaṃ paññapenti, na sīlabbatupādānassa pariññaṃ paññapenti, na attavādupādānassa pariññaṃ paññapenti. Taṃ kissa hetu? Imāni hi te bhonto samaṇabrāhmaṇā dve ṭhānāni yathābhūtaṃ nappajānanti. Tasmā te bhonto samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā; te na sammā [paṭijānamānā na sammā (?)] sabbupādānapariññaṃ paññapenti – kāmupādānassa pariññaṃ paññapenti, diṭṭhupādānassa pariññaṃ paññapenti, na sīlabbatupādānassa pariññaṃ paññapenti, na attavādupādānassa pariññaṃ paññapenti.

“Santi, bhikkhave, eke samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā. Te na sammā sabbupādānapariññaṃ paññapenti – kāmupādānassa pariññaṃ paññapenti, diṭṭhupādānassa pariññaṃ paññapenti, sīlabbatupādānassa pariññaṃ paññapenti, na attavādupādānassa pariññaṃ paññapenti. Taṃ kissa hetu? Imañhi te bhonto samaṇabrāhmaṇā ekaṃ ṭhānaṃ yathābhūtaṃ nappajānanti. Tasmā te bhonto samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā; te na sammā [paṭijānamānā na sammā (?)] sabbupādānapariññaṃ paññapenti – kāmupādānassa pariññaṃ paññapenti, diṭṭhupādānassa pariññaṃ paññapenti, sīlabbatupādānassa pariññaṃ paññapenti, na attavādupādānassa pariññaṃ paññapenti.

“Evarūpe kho, bhikkhave, dhammavinaye yo satthari pasādo so na sammaggato akkhāyati; yo dhamme pasādo so na sammaggato akkhāyati; yā sīlesu paripūrakāritā sā na sammaggatā akkhāyati; yā sahadhammikesu piyamanāpatā sā na sammaggatā akkhāyati. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite.

144. “Tathāgato ca kho, bhikkhave, arahaṃ sammāsambuddho sabbupādānapariññāvādo paṭijānamāno sammā sabbupādānapariññaṃ paññapeti – kāmupādānassa pariññaṃ paññapeti, diṭṭhupādānassa pariññaṃ paññapeti, sīlabbatupādānassa pariññaṃ paññapeti, attavādupādānassa pariññaṃ paññapeti. Evarūpe kho, bhikkhave, dhammavinaye yo satthari pasādo so sammaggato akkhāyati; yo dhamme pasādo so sammaggato akkhāyati; yā sīlesu paripūrakāritā sā sammaggatā akkhāyati; yā sahadhammikesu piyamanāpatā sā sammaggatā akkhāyati. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ svākkhāte dhammavinaye suppavedite niyyānike upasamasaṃvattanike sammāsambuddhappavedite.

145. “Ime ca, bhikkhave, cattāro upādānā. Kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā? Ime cattāro upādānā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā. Taṇhā cāyaṃ, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā? Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā. Vedanā cāyaṃ, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā? Vedanā phassanidānā phassasamudayā phassajātikā phassapabhavā. Phasso cāyaṃ, bhikkhave, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo? Phasso saḷāyatananidāno saḷāyatanasamudayo saḷāyatanajātiko saḷāyatanapabhavo. Saḷāyatanañcidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ? Saḷāyatanaṃ nāmarūpanidānaṃ nāmarūpasamudayaṃ nāmarūpajātikaṃ nāmarūpapabhavaṃ. Nāmarūpañcidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ? Nāmarūpaṃ viññāṇanidānaṃ viññāṇasamudayaṃ viññāṇajātikaṃ viññāṇapabhavaṃ. Viññāṇañcidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ? Viññāṇaṃ saṅkhāranidānaṃ saṅkhārasamudayaṃ saṅkhārajātikaṃ saṅkhārapabhavaṃ. Saṅkhārā cime, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā? Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā.

“Yato ca kho, bhikkhave, bhikkhuno avijjā pahīnā hoti vijjā uppannā, so avijjāvirāgā vijjuppādā neva kāmupādānaṃ upādiyati, na diṭṭhupādānaṃ upādiyati, na sīlabbatupādānaṃ upādiyati, na attavādupādānaṃ upādiyati. Anupādiyaṃ na paritassati, aparitassaṃ paccattaññeva parinibbāyati. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Cūḷasīhanādasuttaṃ niṭṭhitaṃ paṭhamaṃ.

☸---------------------------------------------------------------------

第二品 狮子吼品 Sīhanādavaggo

第十一 狮吼小经 Cūḷasīhanādasuttaṃ

我是这样听说的。

有一个时候，世尊住在舍卫城的祇陀林给孤独园。那时，世尊召唤比丘们说：“比丘们！”那些比丘回答世尊说：“世尊！”世尊这样说道：

“比丘们！只有在这里（佛陀的教法中）才有[第一种]沙门（初果须陀洹），在这里有第二种沙门（二果斯陀含）、第三种沙门（三果阿那含）、第四种沙门（四果阿罗汉）。然而，其他外道的教法里没有（真正的）沙门。比丘们，你们应当这样作真实不虚的狮子吼。

比丘们！可能有这样的情况，其他外道的游方僧会这样问：‘贤友们！你们是凭着什么信心，什么力量，才这样说——只有在这里才有[第一种]沙门，在这里有第二种沙门、第三种沙门、第四种沙门，而其他外道的教法里没有沙门呢？’

比丘们！对于这样说的其他外道游方僧，应当这样回答：‘贤友们！那知者、见者、阿拉汉、正自觉者的世尊为我们宣说了四种法，我们在自己身上看到这四法，所以我们这样说：只有在这里才有沙门……第四种沙门；其他外道的教法里没有沙门。是哪四种法呢？[贤友们！]我们对导师有净信；我们对法有净信；我们圆满地持守戒律；还有，我们的同法道友，无论是居家或出家，都是我们喜爱和满意的。贤友们！这四种法，是那知者、见者、阿拉汉、正自觉者的世尊为我们宣说的。我们在自己身上看到这四法，所以我们这样说：只有在这里才有沙门……第四种沙门，其他外道的教法里没有沙门。’

比丘们！又可能有这样的情况，其他外道的游方僧会这样说：‘贤友们！我们对我们的导师也有净信，他就是我们的导师；我们对我们的法也有净信，那也就是我们的法；我们也圆满地持守戒律，那些就是我们的戒律；我们的同法道友，无论是居家或出家，也是我们喜爱和满意的。贤友们！既然如此，在这方面，你们和我们之间，到底有什么差别？有什么不同？有什么差异呢？’

比丘们！对于这样说的其他外道游方僧，[应当这样问他们：]‘贤友们！那么，（你们追求的）最终目标是一个呢，还是多个呢？’比丘们！如果那些外道游方僧正确地回答，他们会这样说：‘贤友们！最终目标是一个，不是多个。’

‘那么，贤友们！那个最终目标，是针对有贪欲者的，还是针对离贪者的呢？’比丘们！如果那些外道游方僧正确地回答，他们会这样说：‘贤友们！那个最终目标是针对离贪者的，不是针对有贪欲者的。’

‘那么，贤友们！那个最终目标，是针对有瞋恚者的，还是针对离瞋恚者的呢？’比丘们！如果那些外道游方僧正确地回答，他们会这样说：‘贤友们！那个最终目标是针对离瞋恚者的，不是针对有瞋恚者的。’

‘那么，贤友们！那个最终目标，是针对有愚痴者的，还是针对离愚痴者的呢？’比丘们！如果那些外道游方僧正确地回答，他们会这样说：‘贤友们！那个最终目标是针对离愚痴者的，不是针对有愚痴者的。’

‘那么，贤友们！那个最终目标，是针对有渴爱者的，还是针对离渴爱者的呢？’比丘们！如果那些外道游方僧正确地回答，他们会这样说：‘贤友们！那个最终目标是针对离渴爱者的，不是针对有渴爱者的。’

‘那么，贤友们！那个最终目标，是针对有执取者的，还是针对无执取者的呢？’比丘们！如果那些外道游方僧正确地回答，他们会这样说：‘贤友们！那个最终目标是针对无执取者的，不是针对有执取者的。’

‘那么，贤友们！那个最终目标，是针对有智慧者的，还是针对无智慧者的呢？’比丘们！如果那些外道游方僧正确地回答，他们会这样说：‘贤友们！那个最终目标是针对有智慧者的，不是针对无智慧者的。’

‘那么，贤友们！那个最终目标，是针对有喜爱和抵触者的，还是针对无喜爱和抵触者的呢？’比丘们！如果那些外道游方僧正确地回答，他们会这样说：‘贤友们！那个最终目标是针对无喜爱和抵触者的，不是针对有喜爱和抵触者的。’

‘那么，贤友们！那个最终目标，是针对喜爱戏论、乐于戏论者的，还是针对喜爱无戏论、乐于无戏论者的呢？’比丘们！如果那些外道游方僧正确地回答，他们会这样说：‘贤友们！那个最终目标是针对喜爱无戏论、乐于无戏论者的，不是针对喜爱戏论、乐于戏论者的。’

比丘们！有两种见解：有见（常见）和无有见（断见）。比丘们！凡是执著有见、倾向有见、沉溺于有见的沙门或婆罗门，他们就与无有见相对立。比丘们！凡是执着无有见、倾向无有见、沉溺于无有见的沙门或婆罗门，他们就与有见相对立。比丘们！我说：凡是不如实了知这两种见解的生起、灭去、甜头、过患和出离的沙门或婆罗门，他们是有贪欲的、有瞋恚的、有愚痴的、有渴爱的、有执取的、无智慧的、有喜爱和抵触的、喜爱戏论、乐于戏论的；他们不能解脱生、老、死、愁、悲、苦、忧、恼，我说他们不能解脱苦。

然而，比丘们！我说：凡是如实了知这两种见解的生起、灭去、甜头、过患和出离的沙门或婆罗门，他们是离贪的、离瞋的、离痴的、离渴爱的、无执取的、有智慧的、无喜爱和抵触的、喜爱无戏论、乐于无戏论的；他们能解脱生、老、死、愁、悲、苦、忧、恼，我说他们能解脱苦。

比丘们！有这四种执取。哪四种呢？欲取、见取、戒禁取、我语取。

比丘们！有些沙门、婆罗门，虽然声称自己主张遍知一切执取，但他们并不能完全地教导对一切执取的遍知——他们教导对欲取的遍知，但不教导对见取的遍知，不教导对戒禁取的遍知，不教导对我语取的遍知。这是什么原因呢？因为这些尊贵的沙门、婆罗门不如实了知这三个方面。所以，这些尊贵的沙门、婆罗门虽然声称自己主张遍知一切执取，但他们并不能完全地教导对一切执取的遍知——他们教导对欲取的遍知，但不教导对见取的遍知，不教导对戒禁取的遍知，不教导对我语取的遍知。

比丘们！又有些沙门、婆罗门，虽然声称自己主张遍知一切执取，但他们并不能完全地教导对一切执取的遍知——他们教导对欲取的遍知，教导对见取的遍知，但不教导对戒禁取的遍知，不教导对我语取的遍知。这是什么原因呢？因为这些尊贵的沙门、婆罗门不如实了知这两个方面。所以，这些尊贵的沙门、婆罗门虽然声称自己主张遍知一切执取，但他们并不能完全地教导对一切执取的遍知——他们教导对欲取的遍知，教导对见取的遍知，但不教导对戒禁取的遍知，不教导对我语取的遍知。

比丘们！又有些沙门、婆罗门，虽然声称自己主张遍知一切执取，但他们并不能完全地教导对一切执取的遍知——他们教导对欲取的遍知，教导对见取的遍知，教导对戒禁取的遍知，但不教导对我语取的遍知。这是什么原因呢？因为这些尊贵的沙门、婆罗门不如实了知这一个方面。所以，这些尊贵的沙门、婆罗门虽然声称自己主张遍知一切执取，但他们并不能完全地教导对一切执取的遍知——他们教导对欲取的遍知，教导对见取的遍知，教导对戒禁取的遍知，但不教导对我语取的遍知。

比丘们！在这样的法和律中，那对导师的净信，不能说是已达圆满；那对法的净信，不能说是已达圆满；那对戒律的圆满持守，不能说是已达圆满；那对同法道友的喜爱和满意，不能说是已达圆满。这是什么原因呢？比丘们！因为那是被恶说的法和律，是开示不清的、不导向出离的、无助于寂静的、不是由正自觉者所宣说的。

比丘们！而如来、阿拉汉、正自觉者，声称主张遍知一切执取，并且完全地教导对一切执取的遍知——他教导对欲取的遍知，教导对见取的遍知，教导对戒禁取的遍知，教导对我语取的遍知。

比丘们！在这样的法和律中，那对导师的净信，可以说是已达圆满；那对法的净信，可以说是已达圆满；那对戒律的圆满持守，可以说是已达圆满；那对同法道友的喜爱和满意，可以说是已达圆满。这是什么原因呢？比丘们！因为那是被善说的法和律，是清晰开示的、导向出离的、有助于寂静的、由正自觉者所宣说的。

比丘们！这四种执取，以什么为因缘？以什么而集起？以什么为起源？以什么为源头呢？这四种执取以渴爱为因缘，以渴爱而集起，以渴爱为起源，以渴爱为源头。

比丘们！这渴爱，以什么为因缘？以什么而集起？以什么为起源？以什么为源头呢？渴爱以感受为因缘，以感受而集起，以感受为起源，以感受为源头。

比丘们！这感受，以什么为因缘？以什么而集起？以什么为起源？以什么为源头呢？感受以接触为因缘，以接触而集起，以接触为起源，以接触为源头。

比丘们！这接触，以什么为因缘？以什么而集起？以什么为起源？以什么为源头呢？接触以六处为因缘，以六处而集起，以六处为起源，以六处为源头。

再者，比丘们！这六处，以什么为因缘？以什么而集起？以什么为起源？以什么为源头呢？六处以名色为因缘，以名色而集起，以名色为起源，以名色为源头。

比丘们！这名色，以什么为因缘？以什么而集起？以什么为起源？以什么为源头呢？名色以识为因缘，以识而集起，以识为起源，以识为源头。

再者，比丘们！这识，以什么为因缘？以什么而集起？以什么为起源？以什么为源头呢？识以行为因缘，以行为集起，以行为起源，以行为源头。

比丘们！这些行，以什么为因缘？以什么而集起？以什么为起源？以什么为源头呢？行以无明为因缘，以无明而集起，以无明为起源，以无明为源头。

比丘们！当一位比丘的无明已被舍断，明已生起时，他因无明的远离和明的生起，不再执取欲取，不执取见取，不执取戒禁取，不执取我语取。无所执取，他就不再骚动不安；不再骚动不安，他就亲证涅槃了。（他了知：）‘生命已尽，梵行已立，应作已作，不再有后有的存在状态了。’

世尊说完这番话后，比丘们心满意足，欢喜地信受世尊的开示。

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初次校对】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《1》Mūlapaṇṇāsapāḷi 根本分五十经篇 (MN 1-50, 1-513)/2. Sīhanādavagga 狮子吼品 (MN 11-20, 139-221)”

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【经名】 2.2 Mahāsīhanādasutta 狮子吼大经 (MN 12, 146-162)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Mahāsīhanādasuttaṃ

146. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati bahinagare aparapure vanasaṇḍe. Tena kho pana samayena sunakkhatto licchaviputto acirapakkanto hoti imasmā dhammavinayā. So vesāliyaṃ parisati [parisatiṃ (sī. pī.)] evaṃ [etaṃ (pī. ka.)] vācaṃ bhāsati – “natthi samaṇassa gotamassa uttari [uttariṃ (pī.)] manussadhammā alamariyañāṇadassanaviseso. Takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ. Yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā”ti.

Atha kho āyasmā sāriputto pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi. Assosi kho āyasmā sāriputto sunakkhattassa licchaviputtassa vesāliyaṃ parisati evaṃ vācaṃ bhāsamānassa – “natthi samaṇassa gotamassa uttarimanussadhammā alamariyañāṇadassanaviseso. Takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ. Yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā”ti.

Atha kho āyasmā sāriputto vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca – “sunakkhatto, bhante, licchaviputto acirapakkanto imasmā dhammavinayā. So vesāliyaṃ parisati evaṃ vācaṃ bhāsati – ‘natthi samaṇassa gotamassa uttarimanussadhammā alamariyañāṇadassanaviseso. Takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ. Yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā’”ti.

147. “Kodhano heso, sāriputta, sunakkhatto moghapuriso. Kodhā ca panassa esā vācā bhāsitā. ‘Avaṇṇaṃ bhāsissāmī’ti kho, sāriputta, sunakkhatto moghapuriso vaṇṇaṃyeva tathāgatassa bhāsati. Vaṇṇo heso, sāriputta, tathāgatassa yo evaṃ vadeyya – ‘yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā’ti.

“Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi, satthā devamanussānaṃ, buddho bhagavā’ti.

“Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati – ‘itipi so bhagavā anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karoti, seyyathāpi udake; udakepi abhijjamāno gacchati, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasati parimajjati; yāva brahmalokāpi kāyena vasaṃ vattetī’ti.

“Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati – ‘itipi so bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti – dibbe ca mānuse ca, ye dūre santike cā’ti.

“Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati – ‘itipi so bhagavā parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti – sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajānāti, vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajānāti; sadosaṃ vā cittaṃ sadosaṃ cittanti pajānāti, vītadosaṃ vā cittaṃ vītadosaṃ cittanti pajānāti; samohaṃ vā cittaṃ samohaṃ cittanti pajānāti, vītamohaṃ vā cittaṃ vītamohaṃ cittanti pajānāti; saṃkhittaṃ vā cittaṃ saṃkhittaṃ cittanti pajānāti, vikkhittaṃ vā cittaṃ vikkhittaṃ cittanti pajānāti; mahaggataṃ vā cittaṃ mahaggataṃ cittanti pajānāti, amahaggataṃ vā cittaṃ amahaggataṃ cittanti pajānāti; sauttaraṃ vā cittaṃ sauttaraṃ cittanti pajānāti, anuttaraṃ vā cittaṃ anuttaraṃ cittanti pajānāti; samāhitaṃ vā cittaṃ samāhitaṃ cittanti pajānāti, asamāhitaṃ vā cittaṃ asamāhitaṃ cittanti pajānāti; vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajānāti, avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajānātī’ti.

148. “Dasa kho panimāni, sāriputta, tathāgatassa tathāgatabalāni yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. Katamāni dasa?

“Idha, sāriputta, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti. Yampi, sāriputta, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

“Puna caparaṃ, sāriputta, tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti. Yampi, sāriputta, tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

“Puna caparaṃ, sāriputta, tathāgato sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ pajānāti. Yampi, sāriputta, tathāgato sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

“Puna caparaṃ, sāriputta, tathāgato anekadhātunānādhātulokaṃ yathābhūtaṃ pajānāti. Yampi, sāriputta, tathāgato anekadhātunānādhātulokaṃ yathābhūtaṃ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

“Puna caparaṃ, sāriputta, tathāgato sattānaṃ nānādhimuttikataṃ yathābhūtaṃ pajānāti. Yampi, sāriputta, tathāgato sattānaṃ nānādhimuttikataṃ yathābhūtaṃ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

“Puna caparaṃ, sāriputta, tathāgato parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ pajānāti. Yampi, sāriputta, tathāgato parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

“Puna caparaṃ, sāriputta, tathāgato jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ pajānāti. Yampi, sāriputta, tathāgato jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

“Puna caparaṃ, sāriputta, tathāgato anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Yampi, sāriputta, tathāgato anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

“Puna caparaṃ, sāriputta, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti. Yampi, sāriputta, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti. Idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

“Puna caparaṃ, sāriputta, tathāgato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Yampi, sāriputta, tathāgato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati, idampi, sāriputta, tathāgatassa tathāgatabalaṃ hoti yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

“Imāni kho, sāriputta, dasa tathāgatassa tathāgatabalāni yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

149. “Yo kho maṃ, sāriputta, evaṃ jānantaṃ evaṃ passantaṃ evaṃ vadeyya – ‘natthi samaṇassa gotamassa uttarimanussadhammā alamariyañāṇadassanaviseso; takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayaṃpaṭibhānan’ti, taṃ, sāriputta, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye. Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṃ ārādheyya, evaṃ sampadamidaṃ, sāriputta, vadāmi. Taṃ vācaṃ appahāya, taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye.

150. “Cattārimāni, sāriputta, tathāgatassa vesārajjāni yehi vesārajjehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. Katamāni cattāri?

“‘Sammāsambuddhassa te paṭijānato ime dhammā anabhisambuddhā’ti. Tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessatīti nimittametaṃ, sāriputta, na samanupassāmi. Etamahaṃ [etampahaṃ (sī. pī.)], sāriputta, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

“‘Khīṇāsavassa te paṭijānato ime āsavā aparikkhīṇā’ti. Tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessatīti nimittametaṃ, sāriputta, na samanupassāmi. Etamahaṃ, sāriputta, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

“‘Ye kho pana te antarāyikā dhammā vuttā, te paṭisevato nālaṃ antarāyāyā’ti. Tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessatīti nimittametaṃ, sāriputta, na samanupassāmi. Etamahaṃ, sāriputta, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

“‘Yassa kho pana te atthāya dhammo desito, so na niyyāti takkarassa sammā dukkhakkhayāyā’ti. Tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessatī’ti nimittametaṃ, sāriputta, na samanupassāmi. Etamahaṃ, sāriputta, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

“Imāni kho, sāriputta, cattāri tathāgatassa vesārajjāni yehi vesārajjehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

“Yo kho maṃ, sāriputta, evaṃ jānantaṃ evaṃ passantaṃ evaṃ vadeyya – ‘natthi samaṇassa gotamassa uttarimanussadhammā alamariyañāṇadassanaviseso, takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayaṃpaṭibhānan’ti, taṃ, sāriputta, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye. Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṃ ārādheyya, evaṃ sampadamidaṃ, sāriputta, vadāmi. Taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye.

151. “Aṭṭha kho imā, sāriputta, parisā. Katamā aṭṭha? Khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā [cātummahārājikā (sī. syā. pī.)], tāvatiṃsaparisā, māraparisā, brahmaparisā – imā kho, sāriputta, aṭṭha parisā. Imehi kho, sāriputta, catūhi vesārajjehi samannāgato tathāgato imā aṭṭha parisā upasaṅkamati ajjhogāhati. Abhijānāmi kho panāhaṃ, sāriputta, anekasataṃ khattiyaparisaṃ upasaṅkamitā. Tatrapi mayā sannisinnapubbañceva, sallapitapubbañca, sākacchā ca samāpajjitapubbā. Tatra vata maṃ bhayaṃ vā sārajjaṃ vā okkamissatīti nimittametaṃ, sāriputta, na samanupassāmi. Etamahaṃ, sāriputta, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

“Abhijānāmi kho panāhaṃ, sāriputta, anekasataṃ brāhmaṇaparisaṃ…pe… gahapatiparisaṃ… samaṇaparisaṃ… cātumahārājikaparisaṃ… tāvatiṃsaparisaṃ… māraparisaṃ… brahmaparisaṃ upasaṅkamitā. Tatrapi mayā sannisinnapubbañceva, sallapitapubbañca, sākacchā ca samāpajjitapubbā. Tatra vata maṃ bhayaṃ vā sārajjaṃ vā okkamissatīti nimittametaṃ, sāriputta, na samanupassāmi. Etamahaṃ, sāriputta, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

“Yo kho maṃ, sāriputta, evaṃ jānantaṃ evaṃ passantaṃ evaṃ vadeyya – ‘natthi samaṇassa gotamassa uttarimanussadhammā alamariyañāṇadassanaviseso, takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayaṃpaṭibhānan’ti, taṃ, sāriputta, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye. Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṃ ārādheyya, evaṃ sampadamidaṃ, sāriputta, vadāmi. Taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye.

152. “Catasso kho imā, sāriputta, yoniyo. Katamā catasso? Aṇḍajā yoni, jalābujā yoni, saṃsedajā yoni, opapātikā yoni. Katamā ca, sāriputta, aṇḍajā yoni? Ye kho te, sāriputta, sattā aṇḍakosaṃ abhinibbhijja jāyanti – ayaṃ vuccati, sāriputta, aṇḍajā yoni. Katamā ca, sāriputta, jalābujā yoni? Ye kho te, sāriputta, sattā vatthikosaṃ abhinibbhijja jāyanti – ayaṃ vuccati, sāriputta, jalābujā yoni. Katamā ca, sāriputta, saṃsedajā yoni? Ye kho te, sāriputta, sattā pūtimacche vā jāyanti pūtikuṇape vā pūtikummāse vā candanikāye vā oḷigalle vā jāyanti – ayaṃ vuccati, sāriputta, saṃsedajā yoni. Katamā ca, sāriputta, opapātikā yoni? Devā, nerayikā, ekacce ca manussā, ekacce ca vinipātikā – ayaṃ vuccati, sāriputta, opapātikā yoni. Imā kho, sāriputta, catasso yoniyo.

“Yo kho maṃ, sāriputta, evaṃ jānantaṃ evaṃ passantaṃ evaṃ vadeyya – ‘natthi samaṇassa gotamassa uttarimanussadhammā alamariyañāṇadassanaviseso, takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayaṃpaṭibhānan’ti, taṃ, sāriputta, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye. Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṃ ārādheyya, evaṃ sampadamidaṃ, sāriputta, vadāmi. Taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye.

153. “Pañca kho imā, sāriputta, gatiyo. Katamā pañca? Nirayo, tiracchānayoni, pettivisayo, manussā, devā. Nirayañcāhaṃ, sāriputta, pajānāmi, nirayagāmiñca maggaṃ, nirayagāminiñca paṭipadaṃ; yathā paṭipanno ca kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi. Tiracchānayoniñcāhaṃ, sāriputta, pajānāmi, tiracchānayonigāmiñca maggaṃ, tiracchānayonigāminiñca paṭipadaṃ; yathā paṭipanno ca kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapajjati tañca pajānāmi. Pettivisayaṃ cāhaṃ, sāriputta, pajānāmi, pettivisayagāmiñca maggaṃ, pettivisayagāminiñca paṭipadaṃ; yathā paṭipanno ca kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapajjati tañca pajānāmi. Manusse cāhaṃ, sāriputta, pajānāmi, manussalokagāmiñca maggaṃ, manussalokagāminiñca paṭipadaṃ; yathā paṭipanno ca kāyassa bhedā paraṃ maraṇā manussesu upapajjati tañca pajānāmi. Deve cāhaṃ, sāriputta, pajānāmi, devalokagāmiñca maggaṃ, devalokagāminiñca paṭipadaṃ; yathā paṭipanno ca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati tañca pajānāmi. Nibbānañcāhaṃ, sāriputta, pajānāmi, nibbānagāmiñca maggaṃ, nibbānagāminiñca paṭipadaṃ; yathā paṭipanno ca āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati tañca pajānāmi.

154. “Idhāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannaṃ, ekantadukkhā tibbā kaṭukā vedanā vedayamānaṃ. Seyyathāpi, sāriputta, aṅgārakāsu sādhikaporisā pūrā aṅgārānaṃ vītaccikānaṃ vītadhūmānaṃ. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva aṅgārakāsuṃ paṇidhāya. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – ‘tathāyaṃ bhavaṃ puriso paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā imaṃyeva aṅgārakāsuṃ āgamissatī’ti. Tamenaṃ passeyya aparena samayena tassā aṅgārakāsuyā patitaṃ, ekantadukkhā tibbā kaṭukā vedanā vedayamānaṃ. Evameva kho ahaṃ, sāriputta, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho yathā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannaṃ, ekantadukkhā tibbā kaṭukā vedanā vedayamānaṃ.

“Idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapannaṃ, dukkhā tibbā kaṭukā vedanā vedayamānaṃ. Seyyathāpi, sāriputta, gūthakūpo sādhikaporiso, pūro gūthassa. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva gūthakūpaṃ paṇidhāya. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – ‘tathāyaṃ bhavaṃ puriso paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho yathā imaṃyeva gūthakūpaṃ āgamissatī’ti. Tamenaṃ passeyya aparena samayena tasmiṃ gūthakūpe patitaṃ, dukkhā tibbā kaṭukā vedanā vedayamānaṃ. Evameva kho ahaṃ, sāriputta, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapannaṃ, dukkhā tibbā kaṭukā vedanā vedayamānaṃ.

“Idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapannaṃ, dukkhabahulā vedanā vedayamānaṃ. Seyyathāpi, sāriputta, rukkho visame bhūmibhāge jāto tanupattapalāso kabaracchāyo. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva rukkhaṃ paṇidhāya. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – ‘tathāyaṃ bhavaṃ puriso paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā imaṃyeva rukkhaṃ āgamissatī’ti. Tamenaṃ passeyya, aparena samayena tassa rukkhassa chāyāya nisinnaṃ vā nipannaṃ vā dukkhabahulā vedanā vedayamānaṃ. Evameva kho ahaṃ, sāriputta, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapannaṃ, dukkhabahulā vedanā vedayamānaṃ.

“Idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho yathā kāyassa bhedā paraṃ maraṇā manussesu upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā manussesu upapannaṃ, sukhabahulā vedanā vedayamānaṃ. Seyyathāpi, sāriputta, rukkho same bhūmibhāge jāto bahalapattapalāso sandacchāyo [saṇḍacchāyo (syā.), santacchāyo (ka.)]. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva rukkhaṃ paṇidhāya. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – ‘tathāyaṃ bhavaṃ puriso paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā imameva rukkhaṃ āgamissatī’ti. Tamenaṃ passeyya aparena samayena tassa rukkhassa chāyāya nisinnaṃ vā nipannaṃ vā sukhabahulā vedanā vedayamānaṃ. Evameva kho ahaṃ, sāriputta, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho yathā kāyassa bhedā paraṃ maraṇā manussesu upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā manussesu upapannaṃ, sukhabahulā vedanā vedayamānaṃ.

“Idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissatī’ti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannaṃ, ekantasukhā vedanā vedayamānaṃ. Seyyathāpi, sāriputta, pāsādo, tatrāssa kūṭāgāraṃ ullittāvalittaṃ nivātaṃ phusitaggaḷaṃ pihitavātapānaṃ. Tatrāssa pallaṅko gonakatthato paṭikatthato paṭalikatthato kadalimigapavarapaccattharaṇo sauttaracchado ubhatolohitakūpadhāno. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva pāsādaṃ paṇidhāya. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – ‘tathāyaṃ bhavaṃ puriso paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā imaṃyeva pāsādaṃ āgamissatī’ti. Tamenaṃ passeyya aparena samayena tasmiṃ pāsāde tasmiṃ kūṭāgāre tasmiṃ pallaṅke nisinnaṃ vā nipannaṃ vā ekantasukhā vedanā vedayamānaṃ. Evameva kho ahaṃ, sāriputta, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho yathā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissatīti. Tamenaṃ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannaṃ, ekantasukhā vedanā vedayamānaṃ.

“Idha panāhaṃ, sāriputta, ekaccaṃ puggalaṃ cetasā ceto paricca pajānāmi – tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā āsavānaṃ khayā anāsaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissatīti. Tamenaṃ passāmi aparena samayena āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantaṃ, ekantasukhā vedanā vedayamānaṃ. Seyyathāpi, sāriputta, pokkharaṇī acchodakā sātodakā sītodakā setakā supatitthā ramaṇīyā. Avidūre cassā tibbo vanasaṇḍo. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva pokkharaṇiṃ paṇidhāya. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – ‘tathā bhavaṃ puriso paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā imaṃyeva pokkharaṇiṃ āgamissatī’ti. Tamenaṃ passeyya aparena samayena taṃ pokkharaṇiṃ ogāhetvā nhāyitvā ca pivitvā ca sabbadarathakilamathapariḷāhaṃ paṭippassambhetvā paccuttaritvā tasmiṃ vanasaṇḍe nisinnaṃ vā nipannaṃ vā, ekantasukhā vedanā vedayamānaṃ. Evameva kho ahaṃ, sāriputta, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – tathāyaṃ puggalo paṭipanno tathā ca iriyati tañca maggaṃ samārūḷho, yathā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissatī’ti. Tamenaṃ passāmi aparena samayena āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantaṃ, ekantasukhā vedanā vedayamānaṃ. Imā kho, sāriputta, pañca gatiyo.

“Yo kho maṃ, sāriputta, evaṃ jānantaṃ evaṃ passantaṃ evaṃ vadeyya – ‘natthi samaṇassa gotamassa uttarimanussadhammā alamariyañāṇadassanaviseso; takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti vīmaṃsānucaritaṃ sayaṃpaṭibhānan’ti taṃ, sāriputta, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye. Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṃ ārādheyya, evaṃ sampadamidaṃ, sāriputta, vadāmi ‘taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye’.

155. “Abhijānāmi kho panāhaṃ, sāriputta, caturaṅgasamannāgataṃ brahmacariyaṃ caritā [caritvā (ka.)] – tapassī sudaṃ homi paramatapassī, lūkho sudaṃ [lūkhassudaṃ (sī. pī.)] homi paramalūkho, jegucchī sudaṃ homi paramajegucchī, pavivitto sudaṃ [pavivittassudaṃ (sī. pī.)] homi paramapavivitto. Tatrāssu me idaṃ, sāriputta, tapassitāya hoti – acelako homi muttācāro hatthāpalekhano [hatthāvalekhano (syā.)], na ehibhaddantiko na tiṭṭhabhaddantiko; nābhihaṭaṃ na uddissakataṃ na nimantanaṃ sādiyāmi. So na kumbhimukhā paṭiggaṇhāmi, na kaḷopimukhā paṭiggaṇhāmi, na eḷakamantaraṃ, na daṇḍamantaraṃ, na musalamantaraṃ, na dvinnaṃ bhuñjamānānaṃ, na gabbhiniyā, na pāyamānāya [pāyantiyā (ka.)], na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī; na macchaṃ na maṃsaṃ na suraṃ na merayaṃ na thusodakaṃ pivāmi; so ekāgāriko vā homi ekālopiko, dvāgāriko vā homi dvālopiko…pe… sattāgāriko vā homi sattālopiko; ekissāpi dattiyā yāpemi, dvīhipi dattīhi yāpemi…pe… sattahipi dattīhi yāpemi; ekāhikampi āhāraṃ āhāremi, dvīhikampi āhāraṃ āhāremi…pe… sattāhikampi āhāraṃ āhāremi; iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharāmi.

“So sākabhakkho vā homi, sāmākabhakkho vā homi, nīvārabhakkho vā homi, daddulabhakkho vā homi, haṭabhakkho vā homi, kaṇabhakkho vā homi, ācāmabhakkho vā homi, piññākabhakkho vā homi, tiṇabhakkho vā homi, gomayabhakkho vā homi, vanamūlaphalāhāro yāpemi pavattaphalabhojī.

“So sāṇānipi dhāremi, masāṇānipi dhāremi, chavadussānipi dhāremi, paṃsukūlānipi dhāremi, tirīṭānipi dhāremi, ajinampi dhāremi, ajinakkhipampi dhāremi, kusacīrampi dhāremi, vākacīrampi dhāremi, phalakacīrampi dhāremi, kesakambalampi dhāremi, vāḷakambalampi dhāremi, ulūkapakkhampi dhāremi; kesamassulocakopi homi kesamassulocanānuyogamanuyutto; ubbhaṭṭhakopi homi āsanapaṭikkhitto; ukkuṭikopi homi ukkuṭikappadhānamanuyutto; kaṇṭakāpassayikopi homi kaṇṭakāpassaye seyyaṃ kappemi [imassānantare aññopi koci pāṭhapadeso aññesu ājīvakavatadīpakasuttesu dissati]; sāyatatiyakampi udakorohanānuyogamanuyutto viharāmi – iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharāmi. Idaṃsu me, sāriputta, tapassitāya hoti.

156. “Tatrāssu me idaṃ, sāriputta, lūkhasmiṃ hoti – nekavassagaṇikaṃ rajojallaṃ kāye sannicitaṃ hoti papaṭikajātaṃ. Seyyathāpi, sāriputta, tindukakhāṇu nekavassagaṇiko sannicito hoti papaṭikajāto, evamevāssu me, sāriputta, nekavassagaṇikaṃ rajojallaṃ kāye sannicitaṃ hoti papaṭikajātaṃ. Tassa mayhaṃ, sāriputta, na evaṃ hoti – ‘aho vatāhaṃ imaṃ rajojallaṃ pāṇinā parimajjeyyaṃ, aññe vā pana me imaṃ rajojallaṃ pāṇinā parimajjeyyun’ti. Evampi me, sāriputta, na hoti. Idaṃsu me, sāriputta, lūkhasmiṃ hoti.

“Tatrāssu me idaṃ, sāriputta, jegucchismiṃ hoti – so kho ahaṃ, sāriputta, satova abhikkamāmi, satova paṭikkamāmi, yāva udakabindumhipi me dayā paccupaṭṭhitā hoti – ‘māhaṃ khuddake pāṇe visamagate saṅghātaṃ āpādesin’ti. Idaṃsu me, sāriputta, jegucchismiṃ hoti.

“Tatrāssu me idaṃ, sāriputta, pavivittasmiṃ hoti – so kho ahaṃ, sāriputta, aññataraṃ araññāyatanaṃ ajjhogāhetvā viharāmi. Yadā passāmi gopālakaṃ vā pasupālakaṃ vā tiṇahārakaṃ vā kaṭṭhahārakaṃ vā vanakammikaṃ vā, vanena vanaṃ gahanena gahanaṃ ninnena ninnaṃ thalena thalaṃ saṃpatāmi [papatāmi (sī. syā. pī.)]. Taṃ kissa hetu? Mā maṃ te addasaṃsu ahañca mā te addasanti. Seyyathāpi, sāriputta, āraññako mago manusse disvā vanena vanaṃ gahanena gahanaṃ ninnena ninnaṃ thalena thalaṃ saṃpatati, evameva kho ahaṃ, sāriputta, yadā passāmi gopālakaṃ vā pasupālakaṃ vā tiṇahārakaṃ vā kaṭṭhahārakaṃ vā vanakammikaṃ vā vanena vanaṃ gahanena gahanaṃ ninnena ninnaṃ thalena thalaṃ saṃpatāmi. Taṃ kissa hetu? Mā maṃ te addasaṃsu ahañca mā te addasanti. Idaṃsu me, sāriputta, pavivittasmiṃ hoti.

“So kho ahaṃ, sāriputta, ye te goṭṭhā paṭṭhitagāvo apagatagopālakā, tattha catukkuṇḍiko upasaṅkamitvā yāni tāni vacchakānaṃ taruṇakānaṃ dhenupakānaṃ gomayāni tāni sudaṃ āhāremi. Yāvakīvañca me, sāriputta, sakaṃ muttakarīsaṃ apariyādinnaṃ hoti, sakaṃyeva sudaṃ muttakarīsaṃ āhāremi. Idaṃsu me, sāriputta, mahāvikaṭabhojanasmiṃ hoti.

157. “So kho ahaṃ, sāriputta, aññataraṃ bhiṃsanakaṃ vanasaṇḍaṃ ajjhogāhetvā viharāmi. Tatrāssudaṃ, sāriputta, bhiṃsanakassa vanasaṇḍassa bhiṃsanakatasmiṃ hoti – yo koci avītarāgo taṃ vanasaṇḍaṃ pavisati, yebhuyyena lomāni haṃsanti. So kho ahaṃ, sāriputta, yā tā rattiyo sītā hemantikā antaraṭṭhakā himapātasamayā [antaraṭṭhake himapātasamaye (sī. pī.)] tathārūpāsu rattīsu rattiṃ abbhokāse viharāmi, divā vanasaṇḍe; gimhānaṃ pacchime māse divā abbhokāse viharāmi, rattiṃ vanasaṇḍe. Apissu maṃ, sāriputta, ayaṃ anacchariyagāthā paṭibhāsi pubbe assutapubbā –

“Sotatto sosinno [sosīno (sī. pī. ka.), sosino (syā.), sosindo (saddanīti)] ceva, eko bhiṃsanake vane;

Naggo na caggimāsīno, esanāpasuto munī”ti.

“So kho ahaṃ, sāriputta, susāne seyyaṃ kappemi chavaṭṭhikāni upadhāya. Apissu maṃ, sāriputta, gāmaṇḍalā [gomaṇḍalā (bahūsu) cariyāpiṭakaaṭṭhakathā oloketabbā] upasaṅkamitvā oṭṭhubhantipi, omuttentipi, paṃsukenapi okiranti, kaṇṇasotesupi salākaṃ pavesenti. Na kho panāhaṃ, sāriputta, abhijānāmi tesu pāpakaṃ cittaṃ uppādetā. Idaṃsu me, sāriputta, upekkhāvihārasmiṃ hoti.

158. “Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘āhārena suddhī’ti. Te evamāhaṃsu – ‘kolehi yāpemā’ti. Te kolampi khādanti, kolacuṇṇampi khādanti, kolodakampi pivanti – anekavihitampi kolavikatiṃ paribhuñjanti. Abhijānāmi kho panāhaṃ, sāriputta, ekaṃyeva kolaṃ āhāraṃ āhāritā. Siyā kho pana te, sāriputta, evamassa – ‘mahā nūna tena samayena kolo ahosī’ti. Na kho panetaṃ, sāriputta, evaṃ daṭṭhabbaṃ. Tadāpi etaparamoyeva kolo ahosi seyyathāpi etarahi. Tassa mayhaṃ, sāriputta, ekaṃyeva kolaṃ āhāraṃ āhārayato adhimattakasimānaṃ patto kāyo hoti. Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā, evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya. Seyyathāpi nāma oṭṭhapadaṃ, evamevassu me ānisadaṃ hoti tāyevappāhāratāya. Seyyathāpi nāma vaṭṭanāvaḷī, evamevassu me piṭṭhikaṇṭako unnatāvanato hoti tāyevappāhāratāya. Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti, evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya. Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti, evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya. Seyyathāpi nāma tittakālābuāmakacchinno vātātapena saṃphuṭito [samphusito (syā.), saṃpuṭito (pī. ka.) ettha saṃphuṭitoti saṅkucitoti attho] hoti sammilāto, evamevassu me sīsacchavi saṃphuṭitā hoti sammilātā tāyevappāhāratāya. So kho ahaṃ, sāriputta, ‘udaracchaviṃ parimasissāmī’ti piṭṭhikaṇṭakaṃyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṃ parimasissāmī’ti udaracchaviṃyeva pariggaṇhāmi, yāvassu me, sāriputta, udaracchavi piṭṭhikaṇṭakaṃ allīnā hoti tāyevappāhāratāya. So kho ahaṃ, sāriputta, ‘vaccaṃ vā muttaṃ vā karissāmī’ti tattheva avakujjo papatāmi tāyevappāhāratāya. So kho ahaṃ, sāriputta, tameva kāyaṃ assāsento pāṇinā gattāni anomajjāmi. Tassa mayhaṃ, sāriputta, pāṇinā gattāni anomajjato pūtimūlāni lomāni kāyasmā patanti tāyevappāhāratāya.

159. “Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘āhārena suddhī’ti. Te evamāhaṃsu – ‘muggehi yāpema…pe… tilehi yāpema…pe… taṇḍulehi yāpemā’ti. Te taṇḍulampi khādanti, taṇḍulacuṇṇampi khādanti, taṇḍulodakampi pivanti – anekavihitampi taṇḍulavikatiṃ paribhuñjanti. Abhijānāmi kho panāhaṃ, sāriputta, ekaṃyeva taṇḍulaṃ āhāraṃ āhāritā. Siyā kho pana te, sāriputta, evamassa – ‘mahā nūna tena samayena taṇḍulo ahosī’ti. Na kho panetaṃ, sāriputta, evaṃ daṭṭhabbaṃ. Tadāpi etaparamoyeva taṇḍulo ahosi, seyyathāpi etarahi. Tassa mayhaṃ, sāriputta, ekaṃyeva taṇḍulaṃ āhāraṃ āhārayato adhimattakasimānaṃ patto kāyo hoti. Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā, evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya. Seyyathāpi nāma oṭṭhapadaṃ, evamevassu me ānisadaṃ hoti tāyevappāhāratāya. Seyyathāpi nāma vaṭṭanāvaḷī, evamevassu me piṭṭhikaṇṭako unnatāvanato hoti tāyevappāhāratāya. Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti, evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya. Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti, evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya. Seyyathāpi nāma tittakālābu āmakacchinno vātātapena saṃphuṭito hoti sammilāto, evamevassu me sīsacchavi saṃphuṭitā hoti sammilātā tāyevappāhāratāya. So kho ahaṃ, sāriputta, ‘udaracchaviṃ parimasissāmī’ti piṭṭhikaṇṭakaṃyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṃ parimasissāmī’ti udaracchaviṃyeva pariggaṇhāmi. Yāvassu me, sāriputta, udaracchavi piṭṭhikaṇṭakaṃ allīnā hoti tāyevappāhāratāya. So kho ahaṃ, sāriputta, ‘vaccaṃ vā muttaṃ vā karissāmī’ti tattheva avakujjo papatāmi tāyevappāhāratāya. So kho ahaṃ, sāriputta, tameva kāyaṃ assāsento pāṇinā gattāni anomajjāmi. Tassa mayhaṃ, sāriputta, pāṇinā gattāni anomajjato pūtimūlāni lomāni kāyasmā patanti tāyevappāhāratāya.

“Tāyapi kho ahaṃ, sāriputta, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamaṃ uttariṃ manussadhammā alamariyañāṇadassanavisesaṃ. Taṃ kissa hetu? Imissāyeva ariyāya paññāya anadhigamā, yāyaṃ ariyā paññā adhigatā ariyā niyyānikā, niyyāti takkarassa sammā dukkhakkhayāya.

160. “Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘saṃsārena suddhī’ti. Na kho pana so [na kho paneso (sī. syā.)], sāriputta, saṃsāro sulabharūpo yo mayā asaṃsaritapubbo iminā dīghena addhunā, aññatra suddhāvāsehi devehi. Suddhāvāse cāhaṃ, sāriputta, deve saṃsareyyaṃ, nayimaṃ lokaṃ punarāgaccheyyaṃ.

“Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘upapattiyā suddhī’ti. Na kho pana sā, sāriputta, upapatti sulabharūpā yā mayā anupapannapubbā iminā dīghena addhunā, aññatra suddhāvāsehi devehi. Suddhāvāse cāhaṃ, sāriputta, deve upapajjeyyaṃ, nayimaṃ lokaṃ punarāgaccheyyaṃ.

“Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘āvāsena suddhī’ti. Na kho pana so, sāriputta, āvāso sulabharūpo yo mayā anāvuṭṭhapubbo [anāvutthapubbo (sī. pī.)] iminā dīghena addhunā, aññatra suddhāvāsehi devehi. Suddhāvāse cāhaṃ, sāriputta, deve āvaseyyaṃ, nayimaṃ lokaṃ punarāgaccheyyaṃ.

“Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yaññena suddhī’ti. Na kho pana so, sāriputta, yañño sulabharūpo yo mayā ayiṭṭhapubbo iminā dīghena addhunā, tañca kho raññā vā satā khattiyena muddhāvasittena brāhmaṇena vā mahāsālena.

“Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘aggiparicariyāya suddhī’ti. Na kho pana so, sāriputta, aggi sulabharūpo yo mayā apariciṇṇapubbo iminā dīghena addhunā, tañca kho raññā vā satā khattiyena muddhāvasittena brāhmaṇena vā mahāsālena.

161. “Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yāvadevāyaṃ bhavaṃ puriso daharo hoti yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā tāvadeva paramena paññāveyyattiyena samannāgato hoti. Yato ca kho ayaṃ bhavaṃ puriso jiṇṇo hoti vuddho mahallako addhagato vayoanuppatto, āsītiko vā nāvutiko vā vassasatiko vā jātiyā, atha tamhā paññāveyyattiyā, parihāyatī’ti. Na kho panetaṃ, sāriputta, evaṃ daṭṭhabbaṃ. Ahaṃ kho pana, sāriputta, etarahi jiṇṇo vuddho mahallako addhagato vayoanuppatto, āsītiko me vayo vattati. Idha me assu, sāriputta, cattāro sāvakā vassasatāyukā vassasatajīvino, paramāya satiyā ca gatiyā ca dhitiyā ca samannāgatā paramena ca paññāveyyattiyena. Seyyathāpi, sāriputta, daḷhadhammā [daḷhadhammo (bahūsu) ṭīkā ca moggallānabyākaraṇaṃ ca oloketabbaṃ] dhanuggaho sikkhito katahattho katūpāsano lahukena asanena appakasireneva tiriyaṃ tālacchāyaṃ atipāteyya, evaṃ adhimattasatimanto evaṃ adhimattagatimanto evaṃ adhimattadhitimanto evaṃ paramena paññāveyyattiyena samannāgatā. Te maṃ catunnaṃ satipaṭṭhānānaṃ upādāyupādāya pañhaṃ puccheyyuṃ, puṭṭho puṭṭho cāhaṃ tesaṃ byākareyyaṃ, byākatañca me byākatato dhāreyyuṃ, na ca maṃ dutiyakaṃ uttari paṭipuccheyyuṃ. Aññatra asitapītakhāyitasāyitā aññatra uccārapassāvakammā, aññatra niddākilamathapaṭivinodanā apariyādinnāyevassa, sāriputta, tathāgatassa dhammadesanā, apariyādinnaṃyevassa tathāgatassa dhammapadabyañjanaṃ, apariyādinnaṃyevassa tathāgatassa pañhapaṭibhānaṃ. Atha me te cattāro sāvakā vassasatāyukā vassasatajīvino vassasatassa accayena kālaṃ kareyyuṃ. Mañcakena cepi maṃ, sāriputta, pariharissatha, nevatthi tathāgatassa paññāveyyattiyassa aññathattaṃ. Yaṃ kho taṃ [yaṃ kho panetaṃ (sī.)], sāriputta, sammā vadamāno vadeyya – ‘asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti, mameva taṃ sammā vadamāno vadeyya ‘asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’”ti.

162. Tena kho pana samayena āyasmā nāgasamālo bhagavato piṭṭhito ṭhito hoti bhagavantaṃ bījayamāno. Atha kho āyasmā nāgasamālo bhagavantaṃ etadavoca – “acchariyaṃ, bhante, abbhutaṃ, bhante! Api hi me, bhante, imaṃ dhammapariyāyaṃ sutvā lomāni haṭṭhāni. Konāmo ayaṃ, bhante, dhammapariyāyo”ti? “Tasmātiha tvaṃ, nāgasamāla, imaṃ dhammapariyāyaṃ lomahaṃsanapariyāyo tveva naṃ dhārehī”ti.

Idamavoca bhagavā. Attamano āyasmā nāgasamālo bhagavato bhāsitaṃ abhinandīti.

Mahāsīhanādasuttaṃ niṭṭhitaṃ dutiyaṃ.

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第十二 狮子吼大经 Mahāsīhanādasuttaṃ

我是这样听说的。

有一次，世尊住在毗舍离城西郊的一片丛林里。那时，有位离车族之子名叫善星，刚离开这部法和律不久，他在毗舍离城的人群中这样说道：“沙门乔达摩没有什么超越常人的法，没有殊胜、足够的圣者知见特质。沙门乔达摩所教导的法，是基于逻辑推理、经过审察、凭自己灵感得出的。他为了某个目的而教导的法，能引导实践者完全灭除痛苦。”于是，尊者舍利弗在清晨时分，穿着好衣服，拿着钵和僧衣，进入毗舍离城乞食。尊者舍利弗听到了离车族之子善星在毗舍离城的人群中这样说——沙门乔达摩没有什么超越常人的法，没有殊胜、足够的圣者知见特质。沙门乔达摩所教导的法，是基于逻辑推理、经过审察、凭自己灵感得出的。他为了某个目的而教导的法，能引导实践者完全灭除痛苦。

就这样，尊者舍利弗在毗舍离城乞食完毕，吃过饭后，从乞食处回来，前往世尊的住处。到了之后，向世尊顶礼，然后坐在一边。坐在一边的尊者舍利弗对世尊说：“世尊！离车族之子善星刚离开这部法和律不久，就在毗舍离城的人群中这样说道：‘沙门乔达摩没有什么超越常人的法，没有殊胜、足够的圣者知见特质。沙门乔达摩所教导的法，是基于逻辑推理、经过审察、凭自己灵感得出的。他为了某个目的而教导的法，能引导实践者完全灭除痛苦。’”

［世尊于是说：］“舍利弗！愚痴的人善星，是因为愤怒、怀着愤怒才说出这样的话。舍利弗！那个愚痴的人善星想要‘诽谤’，那个愚痴的人善星反而是在称赞如来啊。如果他说：‘他为了某个目的而教导的法，能引导实践者完全灭除痛苦。’这实际上是对如来的称赞啊。

舍利弗！即使是这样的话——‘那位世尊是阿罗汉、正等觉者、明行具足、善逝、世间解、无上士、调御丈夫、天人师、佛陀、世尊。’——像这样，对于我来说，那个愚痴的人善星，也不会承认这是符合法理的言辞。还有，舍利弗！说：‘像这样，那位世尊体验了种种神通力，能从一个变多，从多个变一个；能显现，能隐藏；能穿墙过壁，穿越山崖没有障碍，如同在空中行走；能在地里出没，如同在水里；能在水上行走而水不破裂，如同在平地上；能在空中盘腿而坐，如同飞鸟往来；还有，他有如此大的神通力、如此大的威德，能用手掌触摸日月；能用身体的力量影响远至梵天界。’——那个愚痴的人善星，对于我来说，也不会承认这是符合法理的言辞。还有，舍利弗！即使说：‘那位世尊以清净、超越常人的天耳界，能听到远处和近处的天人和人类的声音。’——那个愚痴的人善星，对于我来说，也不会承认这是符合法理的言辞。还有，舍利弗！说：‘那位世尊能了知其他有情、其他人的心念，通过了知他们的心，即：有贪欲的心，知道是有贪欲的心；没有贪欲的心，知道是没有贪欲的心；有瞋恚的心，知道是有瞋恚的心；没有瞋恚的心，知道是没有瞋恚的心；愚痴的心，知道是愚痴的心；没有愚痴的心，知道是没有愚痴的心；收摄的心，知道是收摄的心；散乱的心，知道是散乱的心；广大的心，知道是广大的心；不广大的心，知道是不广大的心；有上的心，知道是有上的心；无上的心，知道是无上的心；得定的心，知道是得定的心；没得定的心，知道是没得定的心；解脱的心，知道是解脱的心；未解脱的心，知道是未解脱的心。’

舍利弗！如来有这十种如来之力，具足这些力量的如来，堪称位于最尊贵的地位（牛王喻），能在众会中作狮子吼，转动梵轮（宣说无上法）。是哪十种呢？舍利弗！在这里，如来如实地了知合乎道理的是合乎道理的，不合乎道理的是不合乎道理的。舍利弗！如来如实地了知合乎道理的是合乎道理的，不合乎道理的是不合乎道理的，这是如来的如来力。凭借这种力量，如来堪称位于最尊贵的地位，能在众会中作狮子吼，转动梵轮。再者，舍利弗！如来如实地了知过去、未来、现在所造作诸业的果报，是基于其处所和原因。舍利弗！如来如实地了知过去、未来、现在所造作诸业的因果业报，是基于其处所和原因，这是如来的如来力。凭借这种力量，如来堪称位于最尊贵的地位，能在众会中作狮子吼，转动梵轮。再者，舍利弗！如来如实地了知通往一切趣向的道路。舍利弗！如来如实地了知通往一切趣向的道路，这是如来的如来力。凭借这种力量，如来堪称位于最尊贵的地位，能在众会中作狮子吼，转动梵轮。再者，舍利弗！如来如实地了知世间有多种界、不同种界。舍利弗！如来如实地了知世间有多种界、不同种界，这是如来的如来力。凭借这种力量，如来堪称位于最尊贵的地位，能在众会中作狮子吼，转动梵轮。再者，舍利弗！如来如实地了知众生有种种不同的意乐倾向。舍利弗！如来如实地了知众生种种不同的意乐倾向，这是如来的如来力。凭借这种力量，如来堪称位于最尊贵的地位……转动梵轮。再者，舍利弗！如来如实地了知其他有情、其他人的根性的胜劣。舍利弗！如来如实地了知其他有情、其他人的根性的胜劣，这是如来的如来力。凭借这种力量，如来堪称位于最尊贵的地位……转动梵轮。再者，舍利弗！如来如实地了知禅那、解脱、三昧、等至中的杂染、清净、以及出离。舍利弗！如来如实地了知禅那、解脱、三昧、等至中的杂染、清净、以及出离，这是如来的如来力。凭借这种力量，如来堪称位于最尊贵的地位……转动梵轮。再者，舍利弗！如来能回忆起种种过去的生命形态。即：回忆起一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生，乃至许多个世界的成劫、许多个世界的坏劫、许多个世界的成坏劫。‘在那里我叫什么名字，什么姓氏，什么种族，吃什么食物，感受什么样的苦乐，寿命有多长。从那里死去，又生到另一处。在那里，我又叫什么名字，什么姓氏，什么种族，吃什么食物，感受什么样的苦乐，寿命有多长。从那里死去，生到了这里。’像这样，我能回忆起具有各种细节和特征的、种种过去的生命形态。舍利弗！如来能像这样回忆起种种过去的生命形态，这是如来的如来力。凭借这种力量，如来堪称位于最尊贵的地位……转动梵轮。再者，舍利弗！如来以清净、超越常人的天眼，看见众生的死亡和出生，了知他们因各自的业而有卑贱、高贵、美貌、丑陋、幸福、不幸等差别。即：‘这些众生，因身做恶行，口说恶语，意起恶念，诽谤圣者，怀有邪见，造作邪见之业。他们身体败坏、死亡之后，会投生到恶处、恶趣、堕处、地狱。’然而，‘另外那些众生，因身做善行，口说善语，意起善念，不诽谤圣者，怀有正见，造作正见之业。他们身体败坏、死亡之后，会投生到善趣、天界。’像这样，以清净、超越常人的天眼，看见众生的死亡和出生，了知他们因各自的业而有卑贱、高贵、美貌、丑陋、幸福、不幸等差别。舍利弗！如来以清净、超越常人的天眼，看见众生的死亡和出生，了知他们因各自的业而有卑贱、高贵、美貌、丑陋、幸福、不幸等差别，这是如来的如来力。凭借这种力量，如来堪称位于最尊贵的地位……转动梵轮。再者，舍利弗！如来因烦恼的灭尽而成就无烦恼的心解脱、慧解脱，在当下这一生中，自己证知、实证、圆满成就并安住于此。舍利弗！如来因烦恼的灭尽而成就无烦恼的心解脱、慧解脱，在当下这一生中，自己证知、实证、圆满成就并安住于此，这是如来的如来力。凭借这种力量，如来堪称位于最尊贵的地位，能在众会中作狮子吼，转动梵轮。

舍利弗！这些就是如来的十种如来力。具足这些力量的如来，堪称位于最尊贵的地位，能在众会中作狮子吼，转动梵轮。舍利弗！如果有人对我这样了解、这样看待，却还这样说：‘沙门乔达摩没有什么超越常人的法，没有殊胜、足够的圣者知见特质。沙门乔达摩所教导的法，是基于逻辑推理、经过审察、凭自己灵感得出的。’舍利弗！说这种话的人，如果不放弃那种言语、不放弃那种心念、不舍离那种见解，就像东西被带来放在那里一样，他（确定无疑地）会堕入地狱。舍利弗！就好比具足戒、具足定、具足慧的比丘，在当下这一生就能证得无上智慧，同样地，我这样说：不放弃那种言语、不放弃那种心念、不舍离那种见解的人，就像东西被带来放在那里一样，他（确定无疑地）会堕入地狱。我说的是其必然结果。

舍利弗！如来有这四种无所畏惧。具足这四种无所畏惧的如来，堪称位于最尊贵的地位，能在众会中作狮子吼……转动梵轮。是哪四种呢？（一）‘你虽然自称是正等觉者，但对于这些法，你并未完全觉悟。’——无论是沙门、婆罗门、天神、魔罗、梵天，或世上其他任何人，想要以此对我进行如法的指责，舍利弗，我看不到有这种可能性（指责能够成立）。舍利弗！我看不到有这种可能性，因此能安稳、无畏、无所畏惧地安住。（二）‘你虽然自称烦恼已尽，但这些烦恼并未完全灭尽。’——无论是沙门……乃至世上任何人，想要以此对我进行如法的指责，我看不到有这种可能性。舍利弗！我看不到有这种可能性，因此能安稳、无畏、无所畏惧地安住。（三）‘你所说的障碍法，如果去实践它，并不能构成（解脱的）障碍。’——无论是沙门……乃至世上任何人，想要以此对我进行如法的指责，我看不到有这种可能性。舍利弗！我看不到有这种可能性，因此能安稳、无畏、无所畏惧地安住。（四）‘你为了某个目的而教导的法，并不能引导实践者完全灭除痛苦。’——无论是沙门……乃至世上任何人，想要以此对我进行如法的指责，我看不到有这种可能性。舍利弗！我看不到有这种可能性，因此能安稳、无畏、无所畏惧地安住。

舍利弗！这四种，就是如来的无所畏惧。具足这些无所畏惧的如来，堪称位于最尊贵的地位，能在众会中作狮子吼，转动梵轮。舍利弗！如果有人对我这样了解、这样看待，却还这样说：‘沙门乔达摩没有什么超越常人的法，没有殊胜、足够的圣者知见特质。沙门乔达摩所教导的法，是基于逻辑推理、经过审察、凭自己灵感得出的。’他如果不放弃那种言语、不放弃那种心念、不舍离那种见解，就像东西被带来放在那里一样，他（确定无疑地）会堕入地狱。

舍利弗！有这八种集会。是哪八种呢？即：刹帝利（王族）集会、婆罗门集会、家主集会、沙门集会、四大天王天集会、三十三天集会、魔罗集会、梵天集会。这就是八种集会。舍利弗！具足那四种无所畏惧的如来，能接近这八种集会，深入其中。舍利弗！我确实记得曾到过数百次的刹帝利集会，曾和他们一起坐过、一起谈过、一起讨论过。在那里我会生起恐惧或畏缩，舍利弗，我看不到有这种可能性。舍利弗！我看不到有这种可能性，因此能安稳、无畏、无所畏惧地安住。舍利弗！我记得曾到过数百次的婆罗门集会……乃至……家主集会……乃至……沙门集会……乃至……四大天王天集会……乃至……三十三天集会……乃至……魔罗集会……乃至……梵天集会，和他们一起坐过、一起谈过、一起讨论过。在那里我会生起恐惧或畏缩，舍利弗，我看不到有这种可能性。舍利弗！我看不到有这种可能性，因此能安稳、无畏、无所畏惧地安住。舍利弗！如果有人对我这样了解、这样看待，却还这样说：‘沙门乔达摩没有什么超越常人的法，没有殊胜、足够的圣者知见特质。’像这样说的人，他如果不放弃那种言语、不放弃那种心念、不舍离那种见解，就像东西被带来放在那里一样，他（确定无疑地）会堕入地狱。

舍利弗！有这四种出生方式。是哪四种呢？卵生、胎生、湿生、化生。舍利弗！什么是卵生呢？那些众生，是破开卵壳而出生的——这叫做卵生。什么是胎生呢？那些众生，是破开母胎（的胞衣）而出生的——这叫做胎生。什么是湿生呢？那些众生，是在腐烂的鱼里、腐烂的尸体里、腐烂的粥饭里、污水沟里、或污泥池里出生的——这叫做湿生。什么是化生呢？诸位天神、地狱的众生、以及某些人、某些堕落的鬼神——这叫做化生。

舍利弗！这些就是四种出生方式。如果有人对我这样了解、这样看待，却还这样说：‘沙门乔达摩没有什么超越常人的法，没有殊胜、足够的圣者知见特质。如此等等。’他如果不放弃那种言语、不放弃那种心念、不舍离那种见解，就像东西被带来放在那里一样，他（确定无疑地）会堕入地狱。

舍利弗！有这五种去处（趣）。是哪五种呢？即地狱、畜生、饿鬼、人间、天界。舍利弗！我了知地狱、通往地狱的道路、导致投生地狱的行为方式，我也了知怎样行事，会在身体败坏、死亡之后，投生到恶处、恶趣、堕处、地狱。还有，舍利弗！我了知畜生、通往畜生的道路、导致投生畜生的行为方式，我也了知怎样行事，会在身体败坏、死亡之后，投生到畜生道。还有，舍利弗！我了知饿鬼、通往饿鬼的道路、导致投生饿鬼的行为方式，我也了知怎样行事，会在身体败坏、死亡之后，投生到饿鬼界。还有，舍利弗！我了知人间、通往人间的道路、导致投生人间的行为方式，我也了知怎样行事，会在身体败坏、死亡之后，投生到人间。还有，舍利弗！我了知天界、通往天界的道路、导致投生天界的行为方式，我也了知怎样行事，会在身体败坏、死亡之后，投生到善趣、天界。还有，舍利弗！我了知涅槃、通往涅槃的道路、导致证得涅槃的行为方式，我也了知怎样行事，能因烦恼的灭尽而成就无烦恼的心解脱、慧解脱，在当下这一生中，自己证知、实证、圆满成就并安住于此。

舍利弗！在这里，我能以心了知某个人的心念，即：‘这个人是这样实践、这样行动、走在这条道路上的。因此他身体败坏、死亡之后，将投生到恶处、恶趣、堕处、地狱。’随后，我以清净、超越常人的天眼，看见他身体败坏、死亡之后，投生到了恶处、恶趣、堕处、地狱，正在承受纯粹、剧烈、严酷的痛苦感受。舍利弗！譬如，这里有一个炭火坑，深度超过一个人的身高，里面充满了炽热、无烟、无焰的炭火。这时有个人，被炎热所苦，被炎热所恼，疲惫、干渴，沿着唯一的一条路，朝着那个炭火坑走去。那时有个视力好的人看见了他，会这样说：‘这个人这样实践、这样行动、走在这条道路上，所以他将来到这个炭火坑。’随后，他看见那个人掉进了那个炭火坑，正在承受纯粹、剧烈、严酷的痛苦感受。正是这样，舍利弗！在这里，我能以心了知某个人的心念，即：‘这个人是这样实践、这样行动、走在这条道路上的。因此他身体败坏、死亡之后，将投生到恶处、恶趣、堕处、地狱。’随后，我以清净、超越常人的天眼，看见他身体败坏、死亡之后，投生到了恶处、恶趣、堕处、地狱，正在承受纯粹、剧烈、严酷的痛苦感受。

舍利弗！在这里，我又以心了知另某个人的心念，即：‘这个人是这样实践、这样行动、走在这条道路上的。因此他身体败坏、死亡之后，将投生到畜生道。’随后，我以清净、超越常人的天眼，看见他身体败坏、死亡之后，投生到了畜生道，正在承受剧烈、严酷的痛苦感受。舍利弗！譬如，这里有一个粪坑，深度超过一个人的身高，里面充满了粪便。这时有个人，被炎热所苦，被炎热所恼，疲惫、干渴，沿着唯一的一条路，朝着那个粪坑走去。那时有个视力好的人看见了他，会这样说：‘这个人这样实践、这样行动、走在这条道路上，所以他将来到这个粪坑。’随后，他看见那个人掉进了那个粪坑，正在承受剧烈、严酷的痛苦感受。正是这样，舍利弗！在这里，我能以心了知某个人的心念，即：‘这个人是这样实践……因此他身体败坏、死亡之后，将投生到畜生道。’随后，我以清净、超越常人的天眼，看见他身体败坏、死亡之后，投生到了畜生道，正在承受剧烈、严酷的痛苦感受。

舍利弗！我又以心了知另某个人的心念，即：‘这个人是这样实践、这样行动、走在这条道路上的。因此他身体败坏、死亡之后，将投生到饿鬼界。’随后，我以清净、超越常人的天眼，看见他身体败坏、死亡之后，投生到了饿鬼界，正在承受很多痛苦的感受。舍利弗！譬如，这里有一棵树，生长在贫瘠的土地上，枝叶稀疏枯萎，树荫斑驳。这时有个人，被炎热所苦，被炎热所恼，疲惫、干渴，沿着唯一的一条路，朝着那棵树走去。那时有个视力好的人看见了他，会这样说：‘这个人这样实践、这样行动、走在这条道路上，所以他将来到这棵树下。’随后，他看见那个人在那棵树的树荫下，或者坐着，或者躺着，正在承受很多痛苦的感受。正是这样，舍利弗！在这里，我能以心了知某个人的心念，即：‘这个人是这样实践……乃至……身体败坏……死亡之后……投生到饿鬼界。’随后，我以清净、超越常人的天眼，看见他身体败坏、死亡之后，投生到了饿鬼界，正在承受很多痛苦的感受。

舍利弗！又有一个人，我以心了知其心念，即：‘这个人是这样实践、这样行动、走在这条道路上的。因此他身体败坏、死亡之后，将投生到人间。’随后，我以清净、超越常人的天眼，看见他身体败坏、死亡之后，投生到了人间，正在承受很多快乐的感受。舍利弗！譬如，这里有一棵树，生长在平坦肥沃的土地上，枝繁叶茂，树荫浓密。这时有个人，被炎热所苦，被炎热所恼，疲惫、干渴，沿着唯一的一条路，朝着那棵树走去。那时有个视力好的人看见了他，会这样说：‘这个人这样实践、这样行动、走在这条道路上，所以他将来到这棵树下。’随后，他看见那个人在那棵树的树荫下，或者坐着，或者躺着，正在承受很多快乐的感受。正是这样，舍利弗！在这里，我能以心了知某个人的心念，即：‘这个人是这样实践……投生到人间。’随后，我以清净、超越常人的天眼，看见他身体败坏、死亡之后，投生到了人间，正在承受很多快乐的感受。

舍利弗！我又有一个人，我以心了知其心念，即：‘这个人是这样实践、这样行动、走在这条道路上的。因此他身体败坏、死亡之后，将投生到善趣、天界。’随后，我以清净、超越常人的天眼，看见他身体败坏、死亡之后，投生到了善趣、天界，正在承受纯粹快乐的感受。舍利弗！譬如，有一座宫殿，里面有一间楼阁，内外涂饰平整，没有穿堂风，门闩插好，门窗紧闭。里面有一张床座，铺着长毛绒毯、毛织毯、绣花毯、上等的羚羊皮毯，上面有顶盖，两头放着红色的靠枕。这时有个人，被炎热所苦，被炎热所恼，疲惫、干渴，沿着唯一的一条路，朝着那座宫殿走去。那时有个视力好的人看见了他，会这样说：‘这个人这样实践、这样行动、走在这条道路上，所以他将来到这座宫殿。’随后，他看见那个人在那座宫殿里，在那间楼阁里，在那张床座上，或者坐着，或者躺着，正在承受纯粹快乐的感受。正是这样，舍利弗！我在这里，能以心了知某个人的心念，即：‘这个人是这样实践……身体败坏、死亡之后，将投生到善趣、天界。’随后，我以清净、超越常人的天眼，看见他身体败坏、死亡之后，投生到了善趣、天界，正在承受纯粹快乐的感受。

舍利弗！我又以心了知另一个人的心念，即：‘这个人是这样实践、这样行动、走在这条道路上的。因此他将因烦恼的灭尽而成就无烦恼的心解脱、慧解脱，在当下这一生中，自己证知、实证、圆满成就并安住于此。’随后，我看见他（在未来某个时候）因烦恼的灭尽而成就无烦恼的心解脱、慧解脱，在当下这一生中，自己证知、实证、圆满成就，安住于此，正在承受纯粹快乐的感受。舍利弗！譬如，这里有一个莲花池，池水清澈、甘甜、凉爽、洁净，堤岸修筑完好，非常宜人。莲池不远处有一片茂密的丛林。这时有个人，被炎热所苦，被炎热所恼，疲惫、干渴，沿着唯一的一条路，朝着那个莲花池走去。那时有个视力好的人看见了他，会这样说：‘这位先生是这样实践、这样行动、走在这条道路上的，所以他将来到这个莲花池。’随后，他看见那个人进入莲花池，洗了澡，喝了水，消除了一切苦恼、疲劳和热恼，然后走出来，在那片丛林里，或者坐着，或者躺着，正在承受纯粹快乐的感受。正是这样，舍利弗！我在这里，能以心了知某个人的心念，即：‘这个人是这样实践、这样行动、走在这条道路上的。因此他将因烦恼的灭尽而成就无烦恼的心解脱、慧解脱，在当下这一生中，自己证知、实证、圆满成就并安住于此。’随后，我看见他（在未来某个时候）因烦恼的灭尽而成就无烦恼的心解脱、慧解脱，在当下这一生中，自己证知、实证、圆满成就，安住于此，正在承受纯粹快乐的感受。

舍利弗！这些确实是五种去处。如果有人对我这样了解、这样看待，却还这样说：‘沙门乔达摩没有什么超越常人的法，没有殊胜、足够的圣者知见特质。沙门乔达摩所教导的法，是基于逻辑推理、经过审察、凭自己灵感得出的。’他如果不放弃那种言语、不放弃那种心念、不舍离那种见解，就像东西被带来放在那里一样，他（确定无疑地）会堕入地狱。舍利弗！就好比具足戒、具足定、具足慧的比丘，在当下这一生就能证得真正的智慧，我这样说：不放弃那种言语、不放弃那种心念、不舍离那种见解的人，就像东西被带来放在那里一样，（确定无疑地）会堕入地狱。

舍利弗！我记得自己曾修行具足四种特征的梵行，即：我曾是苦行者，是极致的苦行者；我曾是简朴（粗劣生活）者，是极致的简朴者；我曾是厌离（世俗、极谨慎）者，是极致的厌离者；我曾是独处（远离人群）者，是极致的独处者。

舍利弗！在那时，我的苦行是这样的：我是裸体外道，行为放荡不羁，饭后用手舔干净；别人邀请‘请来’我不接受，邀请‘请停下’我也不接受；别人拿来的食物我不接受，特意为我准备的食物我不接受，邀请我去特定地方应供我也不接受。我不从锅口或盆口直接取食；不站在门槛中间、木棒中间、舂杵中间接受食物；有两人正在吃饭时，（只由其中一人供养）我不接受；孕妇供养的食物我不接受；正在哺乳的妇女供养的食物我不接受；与男人有染的女人供养的食物我不接受；（饥荒时）收集来的布施食物我不接受；有狗站在旁边的地方，食物我不接受；有苍蝇聚集的地方，食物我不接受。我不吃鱼，不吃肉，不喝米酒，不喝果酒，不喝米汤粥水。我又或者只接受一家供养，吃一团食物；或者接受两家供养，吃两团食物……或者接受七家供养，吃七团食物。我又或者只靠一份布施过活，或者靠两份布施过活……或者靠七份布施过活。我又或者一天只吃一顿饭，或者两天吃一顿饭……或者七天吃一顿饭。像这样，我甚至实践半个月才吃一次饭的定期饮食修行。我又或者只吃蔬菜、或者只吃稗子、或者只吃糙米、或者只吃一种叫做达多罗的草籽、或者只吃水草、或者只吃米糠、或者只吃水泡（煮米时的泡沫）、或者只吃芝麻粉、或者只吃草叶、或者只吃牛粪。我又靠吃森林里的树根和野果维生，吃自然掉落的野果。我又穿麻衣、或粗麻衣、或裹尸布、或捡来的破布（粪扫衣）、或树皮衣、或羚羊皮衣、或整张羚羊皮做的衣服、或吉祥草编的衣服、或树皮纤维编的衣服、或木片编的衣服、或人发编的毛毯、或马毛编的毛毯、或猫头鹰羽毛做的衣服。我又实践拔除须发，致力于拔除须发。我又实践站立修行，拒绝坐下。我又实践蹲踞，致力于保持蹲踞姿势。我又实践睡在荆棘上，经常躺卧在荆棘床上。我又实践一天三次到水里沐浴（苦行）。像这样，我致力于实践种种折磨、摧残身体的苦行。舍利弗！这就是我那时的苦行。

舍利弗！在那时，我又这样实践简朴（粗劣生活）：多年来，污垢和灰尘在我身上积存，形成了厚厚的硬壳。舍利弗！就像一棵多年的丁杜伽树桩，上面积满了灰尘，形成了硬壳一样，舍利弗！多年来，污垢和灰尘在我身上积存，形成了厚厚的硬壳。舍利弗！即使如此，我也没有想过：‘啊，让我用手把这些污垢擦掉吧’，或者‘让别人用手帮我擦掉这些污垢吧’。舍利弗！我连这样的念头都没有。舍利弗！这就是我那时的简朴（粗劣生活）。

舍利弗！在那时，我又这样实践厌离（世俗、极谨慎）：舍利弗！我行走时，无论是前进还是后退，都非常注意，甚至对一滴水，我都心怀慈悲，想着：‘愿我不要伤害到陷入困境的微小生命。’舍利弗！这就是我那时的厌离（世俗、极谨慎）。

舍利弗！在那时，我又这样实践独处（远离人群）：舍利弗！我曾深入某个森林地带居住。当我看见牧牛人、牧羊人、割草人、砍柴人、或林中工作的人时，我就从一片森林跑到另一片森林，从一片密林跑到另一片密林，从低地跑到另一低地，从高地跑到另一高地。为什么呢？是为了让他们看不到我，我也看不到他们。舍利弗！就像森林里的野鹿，看到人之后，就会从一片森林跑到另一片森林，从一片密林跑到另一片密林，从低地跑到另一低地，从高地跑到另一高地逃跑一样。正是这样，舍利弗！当我看见牧牛人、牧羊人、割草人、砍柴人、或林中工作的人时，我就从一片森林跑到另一片森林，从一片密林跑到另一片密林，从低地跑到另一低地，从高地跑到另一高地逃跑。为什么呢？是为了让他们看不到我，我也看不到他们。舍利弗！这就是我那时的独处（远离人群）。

舍利弗！我曾前往那些母牛离去、牧牛人不在的牛栏，在那里用四肢爬行，吃那些年幼的、还在吃奶的小牛犊排泄的牛粪。而且，舍利弗！只要我自己的粪尿还没有排完，我就吃自己的粪尿。舍利弗！这就是我那时吃极度不净食物的情况。

舍利弗！我又曾进入某个令人恐惧的丛林居住。舍利弗！在那里，那个令人恐惧的丛林，确实能引起怖畏，据说：‘任何未离贪欲的人，如果进入那片丛林，大多会毛骨悚然。’舍利弗！我在那些寒冷的冬夜，在结冰时节前后各八天（antaraṭṭhakā）的时期里，夜晚在露天度过，白天在丛林里；在夏季最后一个月，白天在露天度过，夜晚在丛林里。舍利弗！那时我心中还浮现出这首从未听过的、令人惊叹的偈子：

“身体被烤热又被冻僵，

独自在恐怖的森林中；

赤身裸体，不靠近火堆，

牟尼（圣者）在寻求中精进。”

舍利弗！我又曾睡在坟场里，用死人的骸骨做枕头。那时还有牧童走近我，朝我吐口水，撒尿，向我扔尘土，还用小树枝塞我的耳朵。舍利弗！但我清楚记得，我从未对他们生起过恶念。舍利弗！这就是我那时安住于舍（平等心）的情况。

舍利弗！有些沙门、婆罗门持有这样的言论、这样的见解：‘通过食物可以达到清净。’他们这样说：‘我们靠吃枣子维生吧。’于是他们吃枣子，吃枣子粉，喝枣子水，食用各种枣子制品。舍利弗！我清楚记得，我曾只靠吃一颗枣子维生。舍利弗！你可能会这样想：‘那时候的枣子一定很大吧。’舍利弗！不应该这样看。那时候的枣子大小就跟现在的一样。舍利弗！当我只靠吃一颗枣子维生时，我的身体变得极度消瘦。因为吃得太少，我的四肢关节变得像阿西提卡草或卡拉草的草结一样；因为吃得太少，我的臀部变得像骆驼的脚掌一样；因为吃得太少，我的脊椎骨变得像一串纺锤一样凹凸不平；因为吃得太少，我的肋骨变得像老旧房舍里腐朽断裂的椽子一样；因为吃得太少，我眼窝里的眼珠深陷，就像深深的水井底看到的水光一样；因为吃得太少，我的头皮变得像刚摘下来还没熟的苦葫芦，被风和太阳晒得干瘪收缩一样。舍利弗！因为吃得太少，当我想要摸摸肚皮时，却摸到了脊椎骨；想要摸摸脊椎骨时，却摸到了肚皮。舍利弗！我的肚皮简直紧贴着脊椎骨，就是因为吃得太少。舍利弗！当我想要大小便时，就在原地向前仆倒，就是因为吃得太少。舍利弗！当我为了舒缓身体，用手摩擦肢体时，身上的毛发因为根部腐烂而脱落，就是因为吃得太少。

舍利弗！有些沙门、婆罗门持有这样的言论、这样的见解：‘通过食物可以达到清净。’他们这样说：‘我们靠吃绿豆维生吧……’等等……‘我们靠吃芝麻维生吧……’等等……‘我们靠吃米粒维生吧。’于是他们吃米，吃米粉，喝米浆，食用各种米制品。舍利弗！我清楚记得，我曾只靠吃一粒米维生。舍利弗！你可能会这样想：‘那时候的米粒一定很大吧。’舍利弗！不应该这样看。那时候的米粒大小就跟现在的一样。舍利弗！当我只靠吃一粒米维生时，我的身体变得极度消瘦。因为吃得太少，我的四肢关节变得像阿西提卡草或卡拉草的草结一样；因为吃得太少，我的臀部变得像骆驼的脚掌一样；因为吃得太少，我的脊椎骨变得像一串纺锤一样凹凸不平；因为吃得太少，我的肋骨变得像老旧房舍里腐朽断裂的椽子一样；因为吃得太少，我眼窝里的眼珠深陷，就像深深的水井底看到的水光一样；因为吃得太少，我的头皮变得像刚摘下来还没熟的苦葫芦，被风和太阳晒得干瘪收缩一样。舍利弗！当我想要摸摸肚皮时，却摸到了脊椎骨；想要摸摸脊椎骨时，却摸到了肚皮。舍利弗！我的肚皮简直紧贴着脊椎骨，就是因为吃得太少。舍利弗！当我想要大小便时，就在原地向前仆倒，就是因为吃得太少。舍利弗！当我为了舒缓身体，用手摩擦肢体时，身上的毛发因为根部腐烂而脱落，就是因为吃得太少。

舍利弗！即使通过那样的行持、那样的实践、那样的苦行，我也未能证得超越常人之法、殊胜足够的圣者知见特质。这是什么原因呢？是因为未能证得这种神圣的智慧。这种神圣的智慧一旦被证得，就是神圣的、导向解脱的，它能引导实践者完全灭除痛苦。

舍利弗！有些沙门、婆罗门持有这样的言论、这样的见解：‘通过轮回流转可以达到清净。’然而，舍利弗！在这漫长的时光里，并没有哪一种轮回是我未曾经历过的，除了净居天的天神们。如果我曾在净居天轮回，我就不会再回到这个欲界世间了。

舍利弗！又有些沙门、婆罗门持有这样的言论、这样的见解：‘通过投生可以达到清净。’然而，舍利弗！在这漫长的时光里，并没有哪一种投生是我未曾经历过的，除了净居天的天神们。如果我曾在净居天投生，我就不会再回到这个欲界世间了。

舍利弗！又有些沙门、婆罗门持有这样的言论、这样的见解：‘通过居住地可以达到清净。’然而，舍利弗！在这漫长的时光里，并没有哪一个居所是我未曾居住过的，除了净居天的天神们。如果我曾在净居天居住，我就不会再回到这个欲界世间了。

舍利弗！有些沙门、婆罗门持有这样的言论、这样的见解：‘通过祭祀可以达到清净。’然而，舍利弗！在这漫长的时光里，并没有哪一种祭祀是我未曾举行过的，那时我曾是刹帝利灌顶王或是大富的婆罗门。

舍利弗！又有些沙门、婆罗门持有这样的言论、这样的见解：‘通过事奉火可以达到清净。’然而，舍利弗！在这漫长的时光里，并没有哪一种火是我未曾事奉过的，那时我曾是刹帝利灌顶王或是大富的婆罗门。

舍利弗！有些沙门、婆罗门持有这样的言论、这样的见解：‘只有当一个人年轻、头发乌黑、充满青春活力、处于人生的初期时，他才能具备最卓越的智慧和辩才。而当这个人年老、衰迈、上了年纪、走到了人生的晚期，到了八十岁、九十岁或一百岁时，他的智慧和辩才就会衰退。’然而，舍利弗！不应该这样看。舍利弗！我现在年老、衰迈、上了年纪、走到了人生的晚期，我的年纪已经八十岁了。舍利弗！假设我有四位弟子，他们都寿命百岁、能活百岁，具备最卓越的记忆力、行动力、持久力，以及最卓越的智慧和辩才。舍利弗！就好比一个训练有素、技艺精湛、熟练的弓箭手，能用轻便的箭毫不费力地射穿横向的棕榈叶影子一样，他们也同样拥有极强的记忆力、极强的行动力、极强的持久力，以及最卓越的智慧和辩才。他们可以就四念住的内容反复向我提问，我每次被问到都能为他们解答，他们也能记住我的解答，并且不会再问我第二个问题，（除非是其他方面的问题）。除了吃饭、喝水、咀嚼、品尝，除了大小便，除了消除睡眠和疲劳之外，舍利弗！如来的说法将永无穷尽，如来法句的阐释将永无穷尽，如来解答疑问的辩才将永无穷尽。然后，即使我的那四位寿命百岁、活到百岁的弟子，在百岁之后去世了，舍利弗！就算你们需要用床把我抬着走，如来的智慧和辩才也不会有任何变化。舍利弗！如果有人要正确地评价，说：‘有一位觉悟无惑的有情出现在世间，是为了许多众生的利益，为了许多众生的幸福，出于对世间的慈悲，为了天神的利益、安乐和幸福。’那么，对我作这样的评价才是正确的：‘有一位觉悟无惑的有情出现在世间，是为了许多众生的利益，为了许多众生的幸福，出于对世间的慈悲，为了天神的利益、安乐和幸福。’”

那时，尊者那伽萨曼罗正站在世尊身后，为世尊扇风。于是，尊者那伽萨曼罗对世尊说：“太奇妙了！世尊！太不可思议了！世尊！我听了这段法义之后，真是汗毛都竖起来了。世尊！这段法义叫什么名字呢？”世尊说：“因此，那伽萨曼罗，你应当把这段法义记为‘令人汗毛竖立法门’。”

世尊说完这番话。尊者那伽萨曼罗心生欢喜，信受奉行世尊所说。

狮子吼大经第二 终

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《1》Mūlapaṇṇāsapāḷi 根本分五十经篇 (MN 1-50, 1-513)/2. Sīhanādavagga 狮子吼品 (MN 11-20, 139-221)”

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【经名】 2.3 Mahādukkhakkhandhasutta 苦蕴大经 (MN 13, 163-174)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Mahādukkhakkhandhasuttaṃ

163. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisiṃsu. Atha kho tesaṃ bhikkhūnaṃ etadahosi – “atippago kho tāva sāvatthiyaṃ piṇḍāya carituṃ, yaṃ nūna mayaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyāmā”ti. Atha kho te bhikkhū yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkamiṃsu; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodiṃsu; sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te bhikkhū te aññatitthiyā paribbājakā etadavocuṃ – “samaṇo, āvuso, gotamo kāmānaṃ pariññaṃ paññapeti, mayampi kāmānaṃ pariññaṃ paññapema; samaṇo, āvuso, gotamo rūpānaṃ pariññaṃ paññapeti, mayampi rūpānaṃ pariññaṃ paññapema; samaṇo, āvuso, gotamo vedanānaṃ pariññaṃ paññapeti, mayampi vedanānaṃ pariññaṃ paññapema; idha no, āvuso, ko viseso, ko adhippayāso, kiṃ nānākaraṇaṃ samaṇassa vā gotamassa amhākaṃ vā – yadidaṃ dhammadesanāya vā dhammadesanaṃ, anusāsaniyā vā anusāsanin”ti? Atha kho te bhikkhū tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandiṃsu, nappaṭikkosiṃsu; anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamiṃsu – “bhagavato santike etassa bhāsitassa atthaṃ ājānissāmā”ti.

164. Atha kho te bhikkhū sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – “idha mayaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisimha. Tesaṃ no, bhante, amhākaṃ etadahosi – ‘atippago kho tāva sāvatthiyaṃ piṇḍāya carituṃ, yaṃ nūna mayaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyāmā’ti. Atha kho mayaṃ, bhante, yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkamimha; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodimha; sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdimha. Ekamantaṃ nisinne kho amhe, bhante, te aññatitthiyā paribbājakā etadavocuṃ – ‘samaṇo, āvuso, gotamo kāmānaṃ pariññaṃ paññapeti, mayampi kāmānaṃ pariññaṃ paññapema. Samaṇo, āvuso, gotamo rūpānaṃ pariññaṃ paññapeti, mayampi rūpānaṃ pariññaṃ paññapema. Samaṇo, āvuso, gotamo vedanānaṃ pariññaṃ paññapeti, mayampi vedanānaṃ pariññaṃ paññapema. Idha no, āvuso, ko viseso, ko adhippayāso, kiṃ nānākaraṇaṃ samaṇassa vā gotamassa amhākaṃ vā, yadidaṃ dhammadesanāya vā dhammadesanaṃ anusāsaniyā vā anusāsanin’ti. Atha kho mayaṃ, bhante, tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandimha, nappaṭikkosimha; anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamimha – ‘bhagavato santike etassa bhāsitassa atthaṃ ājānissāmā’”ti.

165. “Evaṃvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā – ‘ko panāvuso, kāmānaṃ assādo, ko ādīnavo, kiṃ nissaraṇaṃ? Ko rūpānaṃ assādo, ko ādīnavo, kiṃ nissaraṇaṃ? Ko vedanānaṃ assādo, ko ādīnavo, kiṃ nissaraṇan’ti? Evaṃ puṭṭhā, bhikkhave, aññatitthiyā paribbājakā na ceva sampāyissanti, uttariñca vighātaṃ āpajjissanti. Taṃ kissa hetu? Yathā taṃ, bhikkhave, avisayasmiṃ. Nāhaṃ taṃ, bhikkhave, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yo imesaṃ pañhānaṃ veyyākaraṇena cittaṃ ārādheyya, aññatra tathāgatena vā tathāgatasāvakena vā, ito vā pana sutvā.

166. “Ko ca, bhikkhave, kāmānaṃ assādo? Pañcime, bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā … jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā – ime kho, bhikkhave, pañca kāmaguṇā. Yaṃ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ – ayaṃ kāmānaṃ assādo.

167. “Ko ca, bhikkhave, kāmānaṃ ādīnavo? Idha, bhikkhave, kulaputto yena sippaṭṭhānena jīvikaṃ kappeti – yadi muddāya yadi gaṇanāya yadi saṅkhānena [saṅkhāya (ka.)] yadi kasiyā yadi vaṇijjāya yadi gorakkhena yadi issatthena yadi rājaporisena yadi sippaññatarena – sītassa purakkhato uṇhassa purakkhato ḍaṃsamakasavātātapasarīṃsapasamphassehi rissamāno [īrayamāno (ka.), samphassamāno (cūḷani. khaggavisāṇasutta 136)] khuppipāsāya mīyamāno; ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

“Tassa ce, bhikkhave, kulaputtassa evaṃ uṭṭhahato ghaṭato vāyamato te bhogā nābhinipphajjanti. So socati kilamati paridevati urattāḷiṃ kandati, sammohaṃ āpajjati – ‘moghaṃ vata me uṭṭhānaṃ, aphalo vata me vāyāmo’ti. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

“Tassa ce, bhikkhave, kulaputtassa evaṃ uṭṭhahato ghaṭato vāyamato te bhogā abhinipphajjanti. So tesaṃ bhogānaṃ ārakkhādhikaraṇaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti – ‘kinti me bhoge neva rājāno hareyyuṃ, na corā hareyyuṃ, na aggi daheyya, na udakaṃ vaheyya [vāheyya (ka.)], na appiyā dāyādā hareyyun’ti. Tassa evaṃ ārakkhato gopayato te bhoge rājāno vā haranti, corā vā haranti, aggi vā dahati, udakaṃ vā vahati, appiyā vā dāyādā haranti. So socati kilamati paridevati urattāḷiṃ kandati, sammohaṃ āpajjati – ‘yampi me ahosi tampi no natthī’ti. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

168. “Puna caparaṃ, bhikkhave, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu rājānopi rājūhi vivadanti, khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatīpi gahapatīhi vivadanti, mātāpi puttena vivadati, puttopi mātarā vivadati, pitāpi puttena vivadati, puttopi pitarā vivadati, bhātāpi bhātarā vivadati, bhātāpi bhaginiyā vivadati, bhaginīpi bhātarā vivadati, sahāyopi sahāyena vivadati. Te tattha kalahaviggahavivādāpannā aññamaññaṃ pāṇīhipi upakkamanti, leḍḍūhipi upakkamanti, daṇḍehipi upakkamanti, satthehipi upakkamanti. Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

“Puna caparaṃ, bhikkhave, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu asicammaṃ gahetvā, dhanukalāpaṃ sannayhitvā, ubhatobyūḷhaṃ saṅgāmaṃ pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu. Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, asināpi sīsaṃ chindanti. Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

“Puna caparaṃ, bhikkhave, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu asicammaṃ gahetvā, dhanukalāpaṃ sannayhitvā, addāvalepanā [aṭṭāvalepanā (syā. ka.)] upakāriyo pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu. Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, chakaṇakāyapi [pakaṭṭhiyāpi (sī.)] osiñcanti, abhivaggenapi omaddanti, asināpi sīsaṃ chindanti. Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

169. “Puna caparaṃ, bhikkhave, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu sandhimpi chindanti, nillopampi haranti, ekāgārikampi karonti, paripanthepi tiṭṭhanti, paradārampi gacchanti. Tamenaṃ rājāno gahetvā vividhā kammakāraṇā kārenti – kasāhipi tāḷenti, vettehipi tāḷenti, aḍḍhadaṇḍakehipi tāḷenti; hatthampi chindanti, pādampi chindanti, hatthapādampi chindanti, kaṇṇampi chindanti, nāsampi chindanti, kaṇṇanāsampi chindanti; bilaṅgathālikampi karonti, saṅkhamuṇḍikampi karonti, rāhumukhampi karonti, jotimālikampi karonti, hatthapajjotikampi karonti, erakavattikampi karonti, cīrakavāsikampi karonti, eṇeyyakampi karonti, baḷisamaṃsikampi karonti, kahāpaṇikampi karonti, khārāpatacchikampi karonti, palighaparivattikampi karonti, palālapīṭhakampi karonti, tattenapi telena osiñcanti, sunakhehipi khādāpenti, jīvantampi sūle uttāsenti, asināpi sīsaṃ chindanti. Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ. Ayampi, bhikkhave, kāmānaṃ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

“Puna caparaṃ, bhikkhave, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu kāyena duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti. Te kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti. Ayampi, bhikkhave, kāmānaṃ ādīnavo samparāyiko, dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

170. “Kiñca, bhikkhave, kāmānaṃ nissaraṇaṃ? Yo kho, bhikkhave, kāmesu chandarāgavinayo chandarāgappahānaṃ – idaṃ kāmānaṃ nissaraṇaṃ.

“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ kāmānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nappajānanti te vata sāmaṃ vā kāme parijānissanti, paraṃ vā tathattāya samādapessanti yathā paṭipanno kāme parijānissatīti – netaṃ ṭhānaṃ vijjati. Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ kāmānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ pajānanti, te vata sāmaṃ vā kāme parijānissanti paraṃ vā tathattāya samādapessantntti yathā paṭipanno kāme parijānissatīti – ṭhānametaṃ vijjati.

171. “Ko ca, bhikkhave, rūpānaṃ assādo? Seyyathāpi, bhikkhave, khattiyakaññā vā brāhmaṇakaññā vā gahapatikaññā vā pannarasavassuddesikā vā soḷasavassuddesikā vā, nātidīghā nātirassā nātikisā nātithūlā nātikāḷī nāccodātā paramā sā, bhikkhave, tasmiṃ samaye subhā vaṇṇanibhāti? ‘Evaṃ, bhante’. Yaṃ kho, bhikkhave, subhaṃ vaṇṇanibhaṃ paṭicca uppajjati sukhaṃ somanassaṃ – ayaṃ rūpānaṃ assādo.

“Ko ca, bhikkhave, rūpānaṃ ādīnavo? Idha, bhikkhave, tameva bhaginiṃ passeyya aparena samayena āsītikaṃ vā nāvutikaṃ vā vassasatikaṃ vā jātiyā, jiṇṇaṃ gopānasivaṅkaṃ bhoggaṃ daṇḍaparāyanaṃ pavedhamānaṃ gacchantiṃ āturaṃ gatayobbanaṃ khaṇḍadantaṃ [khaṇḍadantiṃ (sī. pī.)] palitakesaṃ [palitakesiṃ], vilūnaṃ khalitasiraṃ valinaṃ tilakāhatagattaṃ [tilakāhatagattiṃ (bahūsu) aṭṭhakathā ṭīkā oloketabbā]. Taṃ kiṃ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? ‘Evaṃ, bhante’. Ayampi, bhikkhave, rūpānaṃ ādīnavo.

“Puna caparaṃ, bhikkhave, tameva bhaginiṃ passeyya ābādhikaṃ dukkhitaṃ bāḷhagilānaṃ, sake muttakarīse palipannaṃ semānaṃ [seyyamānaṃ (ka.)], aññehi vuṭṭhāpiyamānaṃ, aññehi saṃvesiyamānaṃ. Taṃ kiṃ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? ‘Evaṃ, bhante’. Ayampi, bhikkhave, rūpānaṃ ādīnavo.

172. “Puna caparaṃ, bhikkhave, tameva bhaginiṃ passeyya sarīraṃ sivathikāya chaḍḍitaṃ – ekāhamataṃ vā dvīhamataṃ vā tīhamataṃ vā, uddhumātakaṃ vinīlakaṃ vipubbakajātaṃ. Taṃ kiṃ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? ‘Evaṃ, bhante’. Ayampi, bhikkhave, rūpānaṃ ādīnavo.

“Puna caparaṃ, bhikkhave, tameva bhaginiṃ passeyya sarīraṃ sivathikāya chaḍḍitaṃ – kākehi vā khajjamānaṃ, kulalehi vā khajjamānaṃ, gijjhehi vā khajjamānaṃ, kaṅkehi vā khajjamānaṃ, sunakhehi vā khajjamānaṃ, byagghehi vā khajjamānaṃ, dīpīhi vā khajjamānaṃ, siṅgālehi vā khajjamānaṃ, vividhehi vā pāṇakajātehi khajjamānaṃ. Taṃ kiṃ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? ‘Evaṃ, bhante’. Ayampi, bhikkhave, rūpānaṃ ādīnavo.

“Puna caparaṃ, bhikkhave, tameva bhaginiṃ passeyya sarīraṃ sivathikāya chaḍḍitaṃ – aṭṭhikasaṅkhalikaṃ samaṃsalohitaṃ nhārusambandhaṃ, aṭṭhikasaṅkhalikaṃ nimaṃsalohitamakkhitaṃ nhārusambandhaṃ, aṭṭhikasaṅkhalikaṃ apagatamaṃsalohitaṃ nhārusambandhaṃ, aṭṭhikāni apagatasambandhāni disāvidisāvikkhittāni – aññena hatthaṭṭhikaṃ, aññena pādaṭṭhikaṃ, aññena gopphakaṭṭhikaṃ, aññena jaṅghaṭṭhikaṃ, aññena ūruṭṭhikaṃ, aññena kaṭiṭṭhikaṃ, aññena phāsukaṭṭhikaṃ, aññena piṭṭhiṭṭhikaṃ, aññena khandhaṭṭhikaṃ, aññena gīvaṭṭhikaṃ, aññena hanukaṭṭhikaṃ, aññena dantaṭṭhikaṃ, aññena sīsakaṭāhaṃ. Taṃ kiṃ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? ‘Evaṃ, bhante’. Ayampi, bhikkhave, rūpānaṃ ādīnavo.

“Puna caparaṃ, bhikkhave, tameva bhaginiṃ passeyya sarīraṃ sivathikāya chaḍḍitaṃ – aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni, aṭṭhikāni puñjakitāni terovassikāni, aṭṭhikāni pūtīni cuṇṇakajātāni. Taṃ kiṃ maññatha, bhikkhave, yā purimā subhā vaṇṇanibhā sā antarahitā, ādīnavo pātubhūtoti? ‘Evaṃ, bhante’. Ayampi, bhikkhave, rūpānaṃ ādīnavo.

“Kiñca, bhikkhave, rūpānaṃ nissaraṇaṃ? Yo, bhikkhave, rūpesu chandarāgavinayo chandarāgappahānaṃ – idaṃ rūpānaṃ nissaraṇaṃ.

“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ rūpānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nappajānanti te vata sāmaṃ vā rūpe parijānissanti, paraṃ vā tathattāya samādapessanti yathā paṭipanno rūpe parijānissatīti – netaṃ ṭhānaṃ vijjati. Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ rūpānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ pajānanti te vata sāmaṃ vā rūpe parijānissanti paraṃ vā tathattāya samādapessanti yathā paṭipanno rūpe parijānissatīti – ṭhānametaṃ vijjati.

173. “Ko ca, bhikkhave, vedanānaṃ assādo? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Yasmiṃ samaye, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, neva tasmiṃ samaye attabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti; abyābajjhaṃyeva tasmiṃ samaye vedanaṃ vedeti. Abyābajjhaparamāhaṃ, bhikkhave, vedanānaṃ assādaṃ vadāmi.

“Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati…pe… yasmiṃ samaye, bhikkhave, bhikkhu pītiyā ca virāgā, upekkhako ca viharati, sato ca sampajāno sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati…pe… yasmiṃ samaye, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati, neva tasmiṃ samaye attabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti; abyābajjhaṃyeva tasmiṃ samaye vedanaṃ vedeti. Abyābajjhaparamāhaṃ, bhikkhave, vedanānaṃ assādaṃ vadāmi.

174. “Ko ca, bhikkhave, vedanānaṃ ādīnavo? Yaṃ, bhikkhave, vedanā aniccā dukkhā vipariṇāmadhammā – ayaṃ vedanānaṃ ādīnavo.

“Kiñca, bhikkhave, vedanānaṃ nissaraṇaṃ? Yo, bhikkhave, vedanāsu chandarāgavinayo, chandarāgappahānaṃ – idaṃ vedanānaṃ nissaraṇaṃ.

“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ vedanānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nappajānanti, te vata sāmaṃ vā vedanaṃ parijānissanti, paraṃ vā tathattāya samādapessanti yathā paṭipanno vedanaṃ parijānissatīti – netaṃ ṭhānaṃ vijjati. Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ vedanānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ pajānanti te vata sāmaṃ vā vedanaṃ parijānissanti, paraṃ vā tathattāya samādapessanti yathā paṭipanno vedanaṃ parijānissatīti – ṭhānametaṃ vijjatī”ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Mahādukkhakkhandhasuttaṃ niṭṭhitaṃ tatiyaṃ.

☸---------------------------------------------------------------------

第十三 苦蕴大经 Mahādukkhakkhandhasuttaṃ

如是我闻。

有一次，世尊住在舍卫城的祇陀林给孤独园。那时，众多比丘早上穿好衣服，拿着衣钵，到舍卫城乞食。当时，那些比丘心里这样想：“现在去舍卫城乞食还太早，我们不如去那些外道的园林吧。”于是，那些比丘就去了外道的园林。去到那里后，和那些外道互相问候，说了些友好亲切的话后，就在一旁坐下。当他们在一旁坐下时，那些外道对比丘们说：“各位贤友！沙门乔达摩教导对感官欲乐的遍知，我们也教导对感官欲乐的遍知。各位贤友！沙门乔达摩教导对色的遍知，我们也教导对色的遍知。各位贤友！沙门乔达摩教导对受的遍知，我们也教导对受的遍知。既然如此，各位贤友！在教导的法上，沙门乔达摩和我们之间有什么区别？有什么不同宗旨？有什么差异呢？”对此，那些比丘对外道们的话，既不赞同也不反驳。他们既不赞同也不反驳，从座位上起来离开了，心里想着：“我们要到世尊那里去，了解这话的意思。”

就这样，那些比丘在舍卫城乞食。吃过饭，乞食回来后，去到世尊的住处。到达后，向世尊行礼，然后在一旁坐下。坐在一旁的那些比丘对世尊说：“世尊！我们早上穿好衣服，拿着衣钵，到舍卫城乞食。当时，我们心里这样想：‘现在去舍卫城乞食还太早，我们不如去外道的园林吧。’就这样，世尊！我们去了外道的园林。去到那里和那些外道互相问候，说了些友好亲切的话后，就在一旁坐下。当我们在一旁坐下时，那些外道对我们说：‘各位贤友！沙门乔达摩教导对感官欲乐的遍知，我们也教导对感官欲乐的遍知。各位贤友！沙门乔达摩教导对色的遍知，我们也教导对色的遍知。沙门乔达摩教导对受的遍知，我们也教导对受的遍知。既然如此，各位贤友！在教导的法上，沙门乔达摩和我们之间有什么区别？有什么不同宗旨？有什么差异呢？’世尊！对此，我们既不赞同也不反驳那些外道的话。我们既不赞同也不反驳，从座位上起来离开了，心里想着：‘我们要到世尊这里来，了解这话的意思。’”

世尊说：“比丘们！对于这样说的外道，应该这样问他们：‘贤友们！什么是感官欲乐的乐味、过患、以及出离？什么是色的乐味、过患、以及出离？什么是受的乐味、过患、以及出离？’当被这样问时，那些外道将无法解释，并且会陷入更深的困惑。这是什么缘故呢？因为这超出了他们的能力范围。比丘们！我在包含天神、魔罗、梵天的世界，以及沙门、婆罗门、天神和人类的世界中，除了如来、如来的声闻弟子，或者听闻了如来或其弟子教导的人之外，我看不到有谁能对这些问题给出令人满意的解答。

比丘们！什么是感官欲乐的乐味呢？（回答）说：有这五种感官欲乐的对象。哪五种呢？[一] 通过眼睛所认识的形色，是令人想要的、喜爱的、喜欢的、悦意的、与欲乐相关、能引生贪爱的；[二] 通过耳朵所认识的声音，是令人想要的、喜爱的、喜欢的、悦意的、与欲乐相关、能引生贪爱的；[三] 通过鼻子所认识的气味，是令人想要的、喜爱的、喜欢的、悦意的、与欲乐相关、能引生贪爱的；[四] 通过舌头所认识的味道，是令人想要的、喜爱的、喜欢的、悦意的、与欲乐相关、能引生贪爱的；[五] 通过身体所认识的触觉对象，是令人想要的、喜爱的、喜欢的、悦意的、与欲乐相关、能引生贪爱的。比丘们！这就是五种感官欲乐的对象。比丘们！缘于这五种感官欲乐的对象而生起的快乐和喜悦，这就是感官欲乐的乐味。

比丘们！什么是感官欲乐的过患呢？（回答）说：在这里，比丘们，有的善男子依靠某种技艺谋生——无论是通过文书、计算、会计、农耕、贸易、牧牛、箭术、为国王服务，还是其他任何一种技艺——他都要忍受寒冷、炎热的折磨，被虻、蚊、风、热、爬虫叮咬，遭受饥饿和口渴的折磨；比丘们！这也是感官欲乐的一种过患，是当下的苦蕴，是以感官欲乐为因，以感官欲乐为缘，由感官欲乐引起，完全是因为感官欲乐的缘故。

比丘们！如果那善男子这样奋起、努力、精进之后，仍然得不到那些财富，他就会忧愁、苦恼、悲叹、捶胸哭泣、陷入迷茫，心想：‘我的奋起真是白费了！我的努力真是徒劳无功啊！’比丘们！这也是感官欲乐的一种过患，是当下的苦蕴，是以感官欲乐为因，以感官欲乐为缘，由感官欲乐引起，完全是因为感官欲乐的缘故。

如果那善男子这样奋起、努力、精进之后，得到了那些财富，他又会因为守护这些财富而遭受痛苦和忧恼，心想：‘怎样才能让我的财富不被国王夺走，不被盗贼偷走，不被火烧毁，不被水冲走，不被我不喜欢的继承人拿走呢？’当他这样守护、看管时，他的财富还是被国王夺走，或被盗贼偷走，或被火烧毁，或被水冲走，或被不喜欢的继承人拿走。那时，他就会忧愁、苦恼、悲叹、捶胸哭泣、陷入迷茫，心想：‘我本来拥有的东西，现在也没有了！’比丘们！这也是感官欲乐的一种过患，是当下的苦蕴，是以感官欲乐为因，以感官欲乐为缘，由感官欲乐引起，完全是因为感官欲乐的缘故。

再者，比丘们！以感官欲乐为因，以感官欲乐为缘，由感官欲乐引起，完全是因为感官欲乐的缘故，国王与国王争斗，刹帝利与刹帝利争斗，婆罗门与婆罗门争斗，家主与家主争斗，母亲与儿子争吵，儿子与母亲争吵，父亲与儿子争吵，儿子与父亲争吵，兄弟与兄弟争吵，兄弟与姐妹争吵，姐妹与兄弟争吵，朋友与朋友争吵。他们陷入争吵、争斗、争论，互相用拳头攻击，用土块攻击，用棍棒攻击，用刀剑攻击。他们因此遭受到死亡或接近死亡的痛苦。比丘们！这也是感官欲乐的一种过患，是当下的苦蕴，是以感官欲乐为因，以感官欲乐为缘，由感官欲乐引起，完全是因为感官欲乐的缘故。

再者，比丘们！以感官欲乐为因，以感官欲乐为缘，由感官欲乐引起，完全是因为感官欲乐的缘故，人们拿起刀剑和盾牌，佩上弓和箭袋，冲入双方排好阵势的战场，在箭矢飞射、长矛投掷、刀剑闪耀之中冲锋陷阵。在那里，他们被箭射中，被矛刺中，被刀剑砍头。他们因此遭受到死亡或接近死亡的痛苦。比丘们！这也是感官欲乐的一种过患，是当下的苦蕴，是以感官欲乐为因，以感官欲乐为缘，由感官欲乐引起，完全是因为感官欲乐的缘故。

再者，比丘们！以感官欲乐为因，以感官欲乐为缘，由感官欲乐引起，完全是因为感官欲乐的缘故，人们拿起刀剑和盾牌，佩上弓和箭袋，冲向设防的堡垒，在箭矢飞射、长矛投掷、刀剑闪耀之中冲锋陷阵。在那里，他们被箭射中，被矛刺中，被泼洒沸物，被重物压碎，被刀剑砍头。他们因此遭受到死亡或接近死亡的痛苦。比丘们！这也是感官欲乐的一种过患，是当下的苦蕴，是以感官欲乐为因，以感官欲乐为缘，由感官欲乐引起，完全是因为感官欲乐的缘故。

再者，比丘们！以感官欲乐为因，以感官欲乐为缘，由感官欲乐引起，完全是因为感官欲乐的缘故，有人闯入他家，抢劫，偷盗，拦路抢劫，与他人妻子通奸。国王抓住他们后，会处以各种刑罚：用鞭子抽打，用藤条抽打，用短棍抽打；或者砍掉手，砍掉脚，砍掉手脚，割掉耳朵，割掉鼻子，割掉耳鼻；或者处以‘酸粥锅’刑，‘贝秃’刑，‘罗喉口’刑，‘火花环’刑，‘火炬手’刑，‘草衣’刑，‘树皮衣’刑，‘羚羊’刑，‘钩肉’刑，‘钱币’刑，‘碱液浸泡’刑，‘门闩转’刑，‘草垫’刑；或者被泼洒沸油，被狗咬食，活着被钉在尖桩上，或者被刀剑砍头。他们因此遭受到死亡或接近死亡的痛苦。比丘们！这也是感官欲乐的一种过患，是当下的苦蕴，是以感官欲乐为因，以感官欲乐为缘，由感官欲乐引起，完全是因为感官欲乐的缘故。

再者，比丘们！以感官欲乐为因，以感官欲乐为缘，由感官欲乐引起，完全是因为感官欲乐的缘故，人们以身行恶业，以语行恶业，以意行恶业。他们由于以身、语、意行恶业，身体败坏、死亡之后，会投生到恶道、不幸的去处、堕落之处、地狱之中。比丘们！这也是感官欲乐的一种过患，是来世的苦蕴，是以感官欲乐为因，以感官欲乐为缘，由感官欲乐引起，完全是因为感官欲乐的缘故。

比丘们！什么是感官欲乐的出离呢？（回答）说：对感官欲乐调伏欲望与贪婪，舍断欲望与贪婪，这就是感官欲乐的出离。

比丘们！任何沙门或婆罗门，如果不能如实地了知感官欲乐的乐味之为乐味，过患之为过患，出离之为出离，那么，他们自己要想完全了知感官欲乐，或者能够引导他人达到如实修行而完全了知感官欲乐的状态，这是不可能的。然而，比丘们！任何沙门或婆罗门，如果能如实地了知感官欲乐的乐味之为乐味，过患之为过患，出离之为出离，那么他们自己能够完全了知感官欲乐，也能够引导他人达到如实修行而完全了知感官欲乐的状态，这是可能的。

比丘们！什么是色的乐味呢？（回答）说：比丘们！譬如有一位刹帝利少女、婆罗门少女或家主少女，大约十五或十六岁，身材不高不矮，不胖不瘦，肤色不黑不白。比丘们！在那个时候，她处于最美妙、容光焕发的年华，对吗？ ‘是的，世尊。’ 比丘们！缘于这美貌容光而生起的快乐和喜悦，这就是色的乐味。

比丘们！什么是色的过患呢？（回答）说：在这里，比丘们，后来看到同一位女士，到了八十岁、九十岁或一百岁，衰老，像屋椽一样弯腰驼背，拄着拐杖，走路颤抖，病弱，青春已逝，牙齿掉落，头发花白，稀疏秃顶，皮肤布满皱纹，身上长满斑点。比丘们！你们怎么想？先前那美妙的容光消失了吗？过患显现出来了吗？‘是的，世尊。’ 比丘们！这也是色的过患。

再者，比丘们！又看到同一位女士生病，痛苦，病重，躺在自己的大小便中，需要别人扶起来，需要别人帮忙躺下。比丘们！你们怎么想？先前那美妙的容光消失了吗？过患显现出来了吗？‘是的，世尊。’ 比丘们！这也是色的过患。

再者，比丘们！又看到她的尸体被丢弃在墓地，死后一天、两天或三天，已经肿胀、青紫、流脓。比丘们！你们怎么想？先前那美妙的容光消失了吗？过患显现出来了吗？‘是的，世尊。’ 比丘们！这也是色的过患。

再者，比丘们！又看到她的尸体被丢弃在墓地，正被乌鸦、隼、秃鹫、苍鹭、狗、老虎、豹子、豺狼或各种小生物啃食。比丘们！你们怎么想？先前那美妙的容光消失了吗？过患显现出来了吗？‘是的，世尊。’ 比丘们！这也是色的过患。

再者，比丘们！又看到她的尸体被丢弃在墓地：剩下一具骸骨，带着血肉，由筋腱连接；或者剩下一具骸骨，没有肉，沾着血迹，由筋腱连接；或者剩下一具骸骨，没有血肉，由筋腱连接；或者只剩下骨头，不再相连，四处散落——手骨在此，脚骨在那，踝骨、胫骨、股骨、髋骨、肋骨、脊骨、肩骨、颈骨、颚骨、牙齿、头盖骨各在一方。比丘们！你们怎么想？先前那美妙的容光消失了吗？过患显现出来了吗？‘是的，世尊。’ 比丘们！这也是色的过患。

再者，比丘们！又看到她的尸体被丢弃在墓地：骨头变白，如同海螺的颜色；或者骨头堆积起来，经过了一年多；或者骨头腐烂，化为粉末。比丘们！你们怎么想？先前那美妙的容光消失了吗？过患显现出来了吗？‘是的，世尊。’ 比丘们！这也是色的过患。

此外，比丘们！什么是色的出离呢？（回答）说：对色调伏欲望与贪婪，舍断欲望与贪婪，这就是色的出离。

比丘们！任何沙门或婆罗门，如果对于色，不能如实地了知乐味之为乐味，过患之为过患，出离之为出离；那么，他们自己要想完全了知色，或者能够引导他人达到如实修行而完全了知色的状态，这是不可能的。然而，比丘们！任何沙门或婆罗门，如果对于色，能如实地了知乐味之为乐味，过患之为过患，出离之为出离，那么他们自己能够完全了知色，也能够引导他人达到如实修行而完全了知色的状态，这是可能的。

比丘们！什么是受的乐味呢？（回答）说：在这里，比丘们，比丘远离了感官欲乐，远离了不善法，进入并安住于初禅，这是一种有寻、有伺、由远离而生、充满喜和乐的状态。比丘们！当比丘进入并安住于初禅时，在那个时候，他既不意图伤害自己，也不意图伤害他人，也不意图伤害两者。在那个时候，他体验到的是完全无害的感受。比丘们！我宣说，受的乐味中，这种无害的体验是最高的。

再者，比丘们！比丘平息了寻和伺，内心达到宁静与专注，进入并安住于二禅，这是一种无寻、无伺、由定而生、充满喜和乐的状态... （同样，）离喜之后，他安住于舍，保持正念和正知，以身感受乐，进入并安住于三禅，对此圣者们宣说：‘他是安住于舍、具念、乐住者。’... （同样，）舍断了乐，舍断了苦，并且先前已经灭除了喜和忧，进入并安住于四禅，这是一种不苦不乐、由舍而念得到清净的状态。比丘们！当比丘进入并安住于（二禅、三禅、）四禅时，在那个时候，他既不意图伤害自己，也不意图伤害他人，也不意图伤害两者。在那个时候，他体验到的是完全无害的感受。比丘们！我宣说，受的乐味中，这种无害的体验是最高的。

比丘们！什么是受的过患呢？（回答）说：受是无常的，是苦的，是变易法——这就是受的过患。

比丘们！什么是受的出离呢？（回答）说：对受调伏欲望与贪婪，舍断欲望与贪婪，这就是受的出离。

比丘们！任何沙门或婆罗门，如果对于受，不能如实地了知乐味之为乐味，过患之为过患，出离之为出离，那么，他们自己要想完全了知受，或者能够引导他人达到如实修行而完全了知受的状态，这是不可能的。然而，比丘们！任何沙门或婆罗门，如果对于受，能如实地了知乐味之为乐味，过患之为过患，出离之为出离，那么他们自己能够完全了知受，也能够引导他人达到如实修行而完全了知受的状态，这是可能的。”

世尊说完这番话后，那些比丘心满意足，欢喜地接受了世尊的教导。

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《1》Mūlapaṇṇāsapāḷi 根本分五十经篇 (MN 1-50, 1-513)/2. Sīhanādavagga 狮子吼品 (MN 11-20, 139-221)”

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【经名】 2.4 Cūḷadukkhakkhandhasutta 苦蕴小经 (MN 14, 175-180)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Cūḷadukkhakkhandhasuttaṃ

175. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo sakko bhagavantaṃ etadavoca – “dīgharattāhaṃ, bhante, bhagavatā evaṃ dhammaṃ desitaṃ ājānāmi – ‘lobho cittassa upakkileso, doso cittassa upakkileso, moho cittassa upakkileso’ti. Evañcāhaṃ [evaṃpāhaṃ (ka.)], bhante, bhagavatā dhammaṃ desitaṃ ājānāmi – ‘lobho cittassa upakkileso, doso cittassa upakkileso, moho cittassa upakkileso’ti. Atha ca pana me ekadā lobhadhammāpi cittaṃ pariyādāya tiṭṭhanti, dosadhammāpi cittaṃ pariyādāya tiṭṭhanti, mohadhammāpi cittaṃ pariyādāya tiṭṭhanti. Tassa mayhaṃ, bhante, evaṃ hoti – ‘kosu nāma me dhammo ajjhattaṃ appahīno yena me ekadā lobhadhammāpi cittaṃ pariyādāya tiṭṭhanti, dosadhammāpi cittaṃ pariyādāya tiṭṭhanti, mohadhammāpi cittaṃ pariyādāya tiṭṭhantī’”ti.

176. “So eva kho te, mahānāma, dhammo ajjhattaṃ appahīno yena te ekadā lobhadhammāpi cittaṃ pariyādāya tiṭṭhanti, dosadhammāpi cittaṃ pariyādāya tiṭṭhanti, mohadhammāpi cittaṃ pariyādāya tiṭṭhanti. So ca hi te, mahānāma, dhammo ajjhattaṃ pahīno abhavissa, na tvaṃ agāraṃ ajjhāvaseyyāsi, na kāme paribhuñjeyyāsi. Yasmā ca kho te, mahānāma, so eva dhammo ajjhattaṃ appahīno tasmā tvaṃ agāraṃ ajjhāvasasi, kāme paribhuñjasi.

177. “‘Appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo [bahūpāyāsā (sī. syā. pī.)] ettha bhiyyo’ti – iti cepi, mahānāma, ariyasāvakassa yathābhūtaṃ sammappaññāya sudiṭṭhaṃ hoti, so ca [sova (ka.)] aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṃ nādhigacchati, aññaṃ vā tato santataraṃ; atha kho so neva tāva anāvaṭṭī kāmesu hoti. Yato ca kho, mahānāma, ariyasāvakassa ‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti – evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ hoti, so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṃ adhigacchati aññaṃ vā tato santataraṃ; atha kho so anāvaṭṭī kāmesu hoti.

“Mayhampi kho, mahānāma, pubbeva sambodhā, anabhisambuddhassa bodhisattasseva sato, ‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti – evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ hoti, so ca aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṃ nājjhagamaṃ, aññaṃ vā tato santataraṃ; atha khvāhaṃ neva tāva anāvaṭṭī kāmesu paccaññāsiṃ. Yato ca kho me, mahānāma, ‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti – evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ ahosi, so ca [sova (ka.)] aññatreva kāmehi aññatra akusalehi dhammehi pītisukhaṃ ajjhagamaṃ, aññaṃ vā tato santataraṃ; athāhaṃ anāvaṭṭī kāmesu paccaññāsiṃ.

178. “Ko ca, mahānāma, kāmānaṃ assādo? Pañcime, mahānāma, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā; sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā – ime kho, mahānāma, pañca kāmaguṇā. Yaṃ kho, mahānāma, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ – ayaṃ kāmānaṃ assādo.

“Ko ca, mahānāma, kāmānaṃ ādīnavo? Idha, mahānāma, kulaputto yena sippaṭṭhānena jīvikaṃ kappeti – yadi muddāya yadi gaṇanāya yadi saṅkhānena yadi kasiyā yadi vaṇijjāya yadi gorakkhena yadi issatthena yadi rājaporisena yadi sippaññatarena, sītassa purakkhato uṇhassa purakkhato ḍaṃsamakasavātātapasarīṃsapasamphassehi rissamāno khuppipāsāya mīyamāno; ayampi, mahānāma, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

“Tassa ce mahānāma kulaputtassa evaṃ uṭṭhahato ghaṭato vāyamato te bhogā nābhinipphajjanti, so socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati ‘moghaṃ vata me uṭṭhānaṃ, aphalo vata me vāyāmo’ti. Ayampi, mahānāma, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

“Tassa ce, mahānāma, kulaputtassa evaṃ uṭṭhahato ghaṭato vāyamato te bhogā abhinipphajjanti. So tesaṃ bhogānaṃ ārakkhādhikaraṇaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti – ‘kinti me bhoge neva rājāno hareyyuṃ, na corā hareyyuṃ, na aggi daheyya, na udakaṃ vaheyya, na appiyā vā dāyādā hareyyun’ti. Tassa evaṃ ārakkhato gopayato te bhoge rājāno vā haranti, corā vā haranti, aggi vā dahati, udakaṃ vā vahati, appiyā vā dāyādā haranti. So socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati – ‘yampi me ahosi tampi no natthī’ti. Ayampi, mahānāma, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

“Puna caparaṃ, mahānāma, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu rājānopi rājūhi vivadanti, khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatīpi gahapatīhi vivadanti, mātāpi puttena vivadati, puttopi mātarā vivadati, pitāpi puttena vivadati, puttopi pitarā vivadati, bhātāpi bhātarā vivadati, bhātāpi bhaginiyā vivadati, bhaginīpi bhātarā vivadati, sahāyopi sahāyena vivadati. Te tattha kalahaviggahavivādāpannā aññamaññaṃ pāṇīhipi upakkamanti, leḍḍūhipi upakkamanti, daṇḍehipi upakkamanti, satthehipi upakkamanti. Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ. Ayampi, mahānāma, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

“Puna caparaṃ, mahānāma, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu asicammaṃ gahetvā, dhanukalāpaṃ sannayhitvā, ubhatobyūḷhaṃ saṅgāmaṃ pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu. Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, asināpi sīsaṃ chindanti. Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ. Ayampi, mahānāma, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

“Puna caparaṃ, mahānāma, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu asicammaṃ gahetvā, dhanukalāpaṃ sannayhitvā, addāvalepanā upakāriyo pakkhandanti usūsupi khippamānesu, sattīsupi khippamānāsu, asīsupi vijjotalantesu. Te tattha usūhipi vijjhanti, sattiyāpi vijjhanti, chakaṇakāyapi osiñcanti, abhivaggenapi omaddanti, asināpi sīsaṃ chindanti. Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ. Ayampi, mahānāma, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

“Puna caparaṃ, mahānāma, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu sandhimpi chindanti, nillopampi haranti, ekāgārikampi karonti, paripanthepi tiṭṭhanti, paradārampi gacchanti. Tamenaṃ rājāno gahetvā vividhā kammakāraṇā kārenti – kasāhipi tāḷenti, vettehipi tāḷenti, aḍḍhadaṇḍakehipi tāḷenti; hatthampi chindanti, pādampi chindanti, hatthapādampi chindanti, kaṇṇampi chindanti, nāsampi chindanti, kaṇṇanāsampi chindanti; bilaṅgathālikampi karonti, saṅkhamuṇḍikampi karonti, rāhumukhampi karonti, jotimālikampi karonti, hatthapajjotikampi karonti, erakavattikampi karonti, cīrakavāsikampi karonti, eṇeyyakampi karonti, baḷisamaṃsikampi karonti, kahāpaṇikampi karonti, khārāpatacchikampi karonti, palighaparivattikampi karonti, palālapīṭhakampi karonti, tattenapi telena osiñcanti, sunakhehipi khādāpenti, jīvantampi sūle uttāsenti, asināpi sīsaṃ chindanti. Te tattha maraṇampi nigacchanti, maraṇamattampi dukkhaṃ. Ayampi, mahānāma, kāmānaṃ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

“Puna caparaṃ, mahānāma, kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu kāyena duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti. Te kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā, kāyassa bhedā paraṃ maraṇā, apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti. Ayampi, mahānāma, kāmānaṃ ādīnavo samparāyiko, dukkhakkhandho kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ kāmānameva hetu.

179. “Ekamidāhaṃ, mahānāma, samayaṃ rājagahe viharāmi gijjhakūṭe pabbate. Tena kho pana samayena sambahulā nigaṇṭhā [niganthā (syā. ka.)] isigilipasse kāḷasilāyaṃ ubbhaṭṭhakā honti āsanapaṭikkhittā, opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti. Atha khvāhaṃ, mahānāma, sāyanhasamayaṃ paṭisallānā vuṭṭhito yena isigilipasse kāḷasilā yena te nigaṇṭhā tenupasaṅkamiṃ; upasaṅkamitvā te nigaṇṭhe etadavocaṃ – ‘kinnu tumhe, āvuso, nigaṇṭhā ubbhaṭṭhakā āsanapaṭikkhittā, opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayathā’ti? Evaṃ vutte, mahānāma, te nigaṇṭhā maṃ etadavocuṃ – ‘nigaṇṭho, āvuso, nāṭaputto [nāthaputto (sī. pī.)] sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānāti – “carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitan”ti. So evamāha – “atthi kho vo [atthi kho bho (syā. ka.)], nigaṇṭhā, pubbe pāpakammaṃ kataṃ, taṃ imāya kaṭukāya dukkarakārikāya nijjīretha [nijjaretha (sī. syā. pī.)]; yaṃ panettha [mayaṃ panettha (ka.)] etarahi kāyena saṃvutā vācāya saṃvutā manasā saṃvutā taṃ āyatiṃ pāpassa kammassa akaraṇaṃ; iti purāṇānaṃ kammānaṃ tapasā byantibhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo, kammakkhayā dukkhakkhayo, dukkhakkhayā vedanākkhayo, vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī”ti. Tañca panamhākaṃ ruccati ceva khamati ca, tena camha attamanā’ti.

180. “Evaṃ vutte, ahaṃ, mahānāma, te nigaṇṭhe etadavocaṃ – ‘kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha – ahuvamheva mayaṃ pubbe na nāhuvamhā’ti? ‘No hidaṃ, āvuso’. ‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha – akaramheva mayaṃ pubbe pāpakammaṃ na nākaramhā’ti? ‘No hidaṃ, āvuso’. ‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha – evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhā’ti? ‘No hidaṃ, āvuso’. ‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha – ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ, ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī’ti? ‘No hidaṃ, āvuso’. ‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha – diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampadan’ti? ‘No hidaṃ, āvuso’.

“‘Iti kira tumhe, āvuso nigaṇṭhā, na jānātha – ahuvamheva mayaṃ pubbe na nāhuvamhāti, na jānātha – akaramheva mayaṃ pubbe pāpakammaṃ na nākaramhāti, na jānātha – evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhāti, na jānātha – ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ, ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatīti. Na jānātha – diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampadaṃ. Evaṃ sante, āvuso nigaṇṭhā, ye loke luddā lohitapāṇino kurūrakammantā manussesu paccājātā te nigaṇṭhesu pabbajantī’ti? ‘Na kho, āvuso gotama, sukhena sukhaṃ adhigantabbaṃ, dukkhena kho sukhaṃ adhigantabbaṃ; sukhena cāvuso gotama, sukhaṃ adhigantabbaṃ abhavissa, rājā māgadho seniyo bimbisāro sukhaṃ adhigaccheyya, rājā māgadho seniyo bimbisāro sukhavihāritaro āyasmatā gotamenā’ti.

“‘Addhāyasmantehi nigaṇṭhehi sahasā appaṭisaṅkhā vācā bhāsitā – na kho, āvuso gotama, sukhena sukhaṃ adhigantabbaṃ, dukkhena kho sukhaṃ adhigantabbaṃ; sukhena cāvuso gotama, sukhaṃ adhigantabbaṃ abhavissa, rājā māgadho seniyo bimbisāro sukhaṃ adhigaccheyya, rājā māgadho seniyo bimbisāro sukhavihāritaro āyasmatā gotamenā”ti. Api ca ahameva tattha paṭipucchitabbo – ko nu kho āyasmantānaṃ sukhavihāritaro rājā vā māgadho seniyo bimbisāro āyasmā vā gotamo’ti? Addhāvuso gotama, amhehi sahasā appaṭisaṅkhā vācā bhāsitā, na kho, āvuso gotama, sukhena sukhaṃ adhigantabbaṃ, dukkhena kho sukhaṃ adhigantabbaṃ; sukhena cāvuso gotama, sukhaṃ adhigantabbaṃ abhavissa, rājā māgadho seniyo bimbisāro sukhaṃ adhigaccheyya, rājā māgadho seniyo bimbisāro sukhavihāritaro āyasmatā gotamenāti. Api ca tiṭṭhatetaṃ, idānipi mayaṃ āyasmantaṃ gotamaṃ pucchāma – ko nu kho āyasmantānaṃ sukhavihāritaro rājā vā māgadho seniyo bimbisāro āyasmā vā gotamo’ti?

“‘Tena hāvuso nigaṇṭhā, tumheva tattha paṭipucchissāmi, yathā vo khameyya tathā naṃ byākareyyātha. Taṃ kiṃ maññathāvuso nigaṇṭhā, pahoti rājā māgadho seniyo bimbisāro, aniñjamāno kāyena, abhāsamāno vācaṃ, satta rattindivāni ekantasukhaṃ paṭisaṃvedī viharitun’ti? ‘No hidaṃ, āvuso’.

“‘Taṃ kiṃ maññathāvuso nigaṇṭhā, pahoti rājā māgadho seniyo bimbisāro, aniñjamāno kāyena, abhāsamāno vācaṃ, cha rattindivāni…pe… pañca rattindivāni… cattāri rattindivāni… tīṇi rattindivāni… dve rattindivāni… ekaṃ rattindivaṃ ekantasukhaṃ paṭisaṃvedī viharitun’ti? ‘No hidaṃ, āvuso’.

“‘Ahaṃ kho, āvuso nigaṇṭhā, pahomi aniñjamāno kāyena, abhāsamāno vācaṃ, ekaṃ rattindivaṃ ekantasukhaṃ paṭisaṃvedī viharituṃ. Ahaṃ kho, āvuso nigaṇṭhā, pahomi aniñjamāno kāyena, abhāsamāno vācaṃ, dve rattindivāni… tīṇi rattindivāni… cattāri rattindivāni… pañca rattindivāni… cha rattindivāni… satta rattindivāni ekantasukhaṃ paṭisaṃvedī viharituṃ. Taṃ kiṃ maññathāvuso nigaṇṭhā, evaṃ sante ko sukhavihāritaro rājā vā māgadho seniyo bimbisāro ahaṃ vā’ti? ‘Evaṃ sante āyasmāva gotamo sukhavihāritaro raññā māgadhena seniyena bimbisārenā’”ti.

Idamavoca bhagavā. Attamano mahānāmo sakko bhagavato bhāsitaṃ abhinandīti.

Cūḷadukkhakkhandhasuttaṃ niṭṭhitaṃ catutthaṃ.

☸---------------------------------------------------------------------

第十四 苦蕴小经 Cūḷadukkhakkhandhasuttaṃ

如是我闻。

一时，世尊在释迦国的迦毗罗卫城里的尼拘律树园。那时，释迦族的摩诃那摩来到佛陀那里。到了之后，向世尊行礼，然后坐在一边。坐在一边的摩诃那摩对世尊说：“世尊！长期以来，我跟随着世尊，知道您所说的法是这样的：‘贪是心的污染，嗔是心的污染，痴是心的污染。’世尊！我虽然跟随着世尊，知道您所说的法是这样：‘贪是心的污染，嗔是心的污染，痴是心的污染。’但有时贪婪的念头还是占据我的心，嗔恨的念头还是占据我的心，愚痴的念头还是占据我的心。我这样想：‘我内心有什么法还没有舍弃，以至于有时贪婪的念头占据我的心，嗔恨的念头占据我的心，愚痴的念头占据我的心呢？’”

[世尊说：] “摩诃那摩！正是因为你内心没有舍弃那个法，所以有时贪婪的念头占据你的心，嗔恨的念头占据你的心，愚痴的念头占据你的心。然而，摩诃那摩！如果你内心舍弃了那个法，你就不会住在家里，不会享受欲乐了。摩诃那摩！因为你内心没有舍弃那个法，所以你住在家里，享受欲乐。

摩诃那摩！‘欲乐滋味少、痛苦多、烦恼多，其中的祸患更多。’像这样，如果圣弟子已经以如实的正确智慧善巧地见到这一点，但他还没有证得超越欲乐和不善法的喜乐，或者还没有证得比那更宁静的状态；只要是这样，他仍然不能从欲乐中解脱出来。然而，摩诃那摩！‘欲乐滋味少、痛苦多、烦恼多，其中的祸患更多。’像这样，如果圣弟子已经以如实的正确智慧善巧地见到这一点，并且他证得了超越欲乐和不善法的喜乐，或者证得了比那更宁静的状态；这时他就能从欲乐中解脱出来。摩诃那摩！我在证得正自觉之前，还是未成正果的菩萨时，[知道：]‘欲乐滋味少、痛苦多、烦恼多，其中的祸患更多。’像这样，我以如实的正确智慧善巧地见到了这一点，但我还没有证得超越欲乐和不善法的喜乐，只要还没有证得比那更宁静的状态，我那时就认为自己还不能从欲乐中解脱出来。然而，摩诃那摩！‘欲乐滋味少、痛苦多、烦恼多，其中的祸患更多。’像这样，我以如实的正确智慧善巧地见到了这一点，并且我证得了超越欲乐和不善法的喜乐，也证得了比那更宁静的状态。这时，我就认为自己能从欲乐中解脱出来了。

那么，摩诃那摩！什么是欲乐的滋味呢？就是这五种感官享受的对象。哪五种呢？[一] 通过眼识认识的色境，是想要的、喜爱的、喜欢的、悦意的、与欲乐相连的、引人贪染的；[二] 通过耳识认识的声境...[省略]...[三] 通过鼻识认识的香境...[四] 通过舌识认识的味境...[五] 通过身识认识的触境，是想要的、喜爱的、喜欢的、悦意的、与欲乐相连的、引人贪染的。摩诃那摩！这就是五种感官享受的对象。因为这五种感官享受的对象而生起的快乐和喜悦，这就是欲乐的滋味。

摩诃那摩！什么是欲乐的祸患呢？在这里，摩诃那摩，善男子依靠某种技艺谋生——无论是书写、计算、数数、耕田、经商、牧牛、箭术、为国王服务，还是其他任何技艺，他要忍受寒冷、忍受炎热，被虻、蚊、风、热、爬虫的接触所困扰，忍受饥饿和口渴；摩诃那摩，这也是欲乐的祸患，是现世可见的苦蕴，以欲乐为起因，以欲乐为根源，以欲乐为原因，完全是由欲乐引起的。

摩诃那摩！如果那善男子这样奋起、努力、精进，却得不到那些财富，他就会忧愁、疲惫、悲伤、捶胸哭泣、陷入迷茫，心想：‘唉，我的奋起真是徒劳！唉，我的努力真是白费！’摩诃那摩，这也是欲乐的祸患，是现世可见的苦蕴，以欲乐为起因，以欲乐为根源，以欲乐为原因，完全是由欲乐引起的。

摩诃那摩！如果那善男子这样奋起、努力、精进，得到了那些财富，他又会因为守护这些财富而遭受痛苦和忧恼，心想：‘怎样才能让我的财富不被国王拿走，不被盗贼抢走，不被火烧毁，不被水冲走，不被我不喜欢的继承人夺走呢？’当他这样守护、看管时，他的财富被国王拿走，或被盗贼抢走，或被火烧毁，或被水冲走，或被不喜欢的继承人夺走。他便忧愁、疲惫、悲伤、捶胸哭泣、陷入迷茫，心想：‘我之前拥有的，现在也没有了！’摩诃那摩！这也是欲乐的祸患，是现世可见的苦蕴，以欲乐为起因，以欲乐为根源，以欲乐为原因，完全是由欲乐引起的。

再者，摩诃那摩！以欲乐为起因，以欲乐为根源，以欲乐为原因，完全是因为欲乐，国王们与国王们争斗，刹帝利们与刹帝利们争斗，婆罗门们与婆罗门们争斗，家主们与家主们争斗，母亲与儿子争吵，儿子与母亲争吵，父亲与儿子争吵，儿子与父亲争吵，兄弟与兄弟争吵，兄弟与姐妹争吵，姐妹与兄弟争吵，朋友与朋友争吵。他们陷入争吵、争斗、争论中，互相用拳头攻击，用土块投掷，用棍棒殴打，用刀剑砍杀。他们因此而导致死亡或遭受濒死的痛苦。摩诃那摩！这也是欲乐的祸患，是现世可见的苦蕴，以欲乐为起因，以欲乐为根源，以欲乐为原因，完全是由欲乐引起的。

再者，摩诃那摩！以欲乐为起因，以欲乐为根源，以欲乐为原因，完全是因为欲乐，人们拿起刀剑和盾牌，佩戴好弓和箭袋，冲入双方对峙的战场，在箭矢和长矛横飞、刀剑闪烁之中。在那里，他们被箭射中，被矛刺中，被刀砍掉头颅。他们因此而导致死亡或遭受濒死的痛苦。摩诃那摩！这也是欲乐的祸患，是现世可见的苦蕴……完全是由欲乐引起的。

再者，摩诃那摩！以欲乐为起因，以欲乐为根源，以欲乐为原因，完全是因为欲乐，人们拿起刀剑和盾牌，佩戴好弓和箭袋，冲向涂油加固的堡垒，在箭矢和长矛横飞、刀剑闪烁之中。在那里，他们被箭射中，被矛刺中，被沸腾的液体浇淋，被压碎性的武器攻击，被刀砍掉头颅。他们因此而导致死亡或遭受濒死的痛苦。摩诃那摩！这也是欲乐的祸患，是现世可见的苦蕴……完全是由欲乐引起的。

再者，摩诃那摩！以欲乐为起因，以欲乐为根源，以欲乐为原因，完全是因为欲乐，他们闯入他人家中抢劫，拦路抢劫，入室盗窃，拦路抢劫，与他人妻子通奸。国王们抓住了这样的人，便对他们施加各种惩罚：用鞭子抽打，用藤条抽打，用短棍抽打；砍掉手，砍掉脚，砍掉手脚，割掉耳朵，割掉鼻子，割掉耳鼻；施以‘酸粥锅’刑，施以‘剃光头’刑，施以‘罗睺口’刑，施以‘火花环’刑，施以‘燃手’刑，施以‘草衣’刑，施以‘树皮衣’刑，施以‘羚羊’刑，施以‘钩肉’刑，施以‘钱币’刑（割肉成钱状），施以‘碱液’刑，施以‘转闩’刑，施以‘稻草踏台’刑；或者用滚烫的油浇淋他们，让狗撕咬他们，将他们活活地钉在木桩上，用刀剑砍掉他们的头颅。他们因此而导致死亡或遭受濒死的痛苦。摩诃那摩！这也是欲乐的祸患，是现世可见的苦蕴……完全是由欲乐引起的。

再者，摩诃那摩！以欲乐为起因，以欲乐为根源，以欲乐为原因，完全是因为欲乐，他们造作身的不善行，造作语的不善行，造作意的不善行。他们因为造作了身、语、意的不善行，在身体败坏、死亡之后，投生到恶处、苦界、堕处、地狱中。摩诃那摩！这也是欲乐的祸患，是来世的苦蕴，以欲乐为起因，以欲乐为根源，以欲乐为原因，完全是由欲乐引起的。

摩诃那摩！有一次，我住在王舍城的灵鹫山。那时，有很多尼乾陀（裸行者）在仙人山侧的黑石上，站着修行，拒绝坐下，经受着剧烈、猛烈、粗厉、苦涩的感受。摩诃那摩！那时，在傍晚时分，我从静坐中起来，前往仙人山侧的黑石，到那些尼乾陀所在的地方。到了之后，我对那些尼乾陀说：‘朋友们！你们尼乾陀为何站着修行，拒绝坐下，经受着剧烈、猛烈、粗厉、苦涩的感受呢？’这样问了之后，摩诃那摩，那些尼乾陀对我这样回答：‘朋友！尼乾陀·若提子（耆那教祖师）自称是一切知者、一切见者，宣称自己拥有完全的智见：“无论我行走、站立、睡觉或醒着，智见都持续不断地现在我面前。”他这样说：“尼乾陀们！你们过去造作了恶业，要通过这种严酷的苦行来清除它；现在，你们在这里守护身、守护语、守护意，是为了将来不造作新的恶业。这样，通过苦行耗尽过去的业，不造作新的业，将来就不会有业的流入；因为将来没有业的流入，所以业会灭尽；因为业灭尽，所以苦灭尽；因为苦灭尽，所以感受灭尽；因为感受灭尽，一切苦都将彻底灭尽。”我们对他的这种说法感到欢喜和认可，因此我们感到满意。’

摩诃那摩！他们这样说了之后，我对那些尼乾陀说：‘尼乾陀朋友们！你们知道——我们过去存在，还是不存在吗？’[他们说：] ‘不知道，朋友。’[我说：] ‘尼乾陀朋友们！你们知道——我们过去造作了恶业，还是没有造作恶业吗？’[他们说：] ‘不知道，朋友。’[我又说：] ‘尼乾陀朋友们！你们知道——我们造作了这样或那样的恶业吗？’[他们说：] ‘不知道，朋友。’[我又说：] ‘尼乾陀朋友们！你们知道——这么多的苦已经灭尽了，还有这么多的苦需要灭尽，当这么多的苦灭尽后，一切苦就将彻底灭尽吗？’[他们说：] ‘不知道，朋友。’[我又说：] ‘尼乾陀朋友们！你们知道——在当下舍弃不善法，具足善法吗？’[他们说：] ‘不知道，朋友。’[我又说：] ‘尼乾陀朋友们！看来你们不知道——我们过去存在，还是不存在；不知道——我们过去造作了恶业，还是没有造作恶业；不知道——我们造作了这样或那样的恶业；不知道——这么多的苦已经灭尽了，还有这么多的苦需要灭尽，当这么多的苦灭尽后，一切苦就将彻底灭尽；也不知道——在当下舍弃不善法，具足善法。既然如此，尼乾陀朋友们，那些在世间凶残、手染鲜血、从事残酷行业的人，当他们投生为人时，岂不是都可以在尼乾陀教派中出家吗？’[他们说：] ‘尊者乔达摩！确实不是通过快乐能达到快乐，而是要通过痛苦才能达到快乐。尊者乔达摩！如果能通过快乐达到快乐，那么摩揭陀国王斯尼耶·频毗娑罗就能达到快乐了，摩揭陀国王斯尼耶·频毗娑罗就应该比尊者乔达摩住得更快乐了。’

[我说：] “尼乾陀朋友们，你们确实是仓促、未经思考地说了这样的话：‘尊者乔达摩！不是通过快乐能达到快乐...摩揭陀国王斯尼耶·频毗娑罗就应该比尊者乔达摩住得更快乐了。’而我本应该在这里反问你们：‘在诸位尊者中，谁住得更快乐？是摩揭陀国王斯尼耶·频毗娑罗，还是尊者乔达摩呢？’”[他们说：] “尊者乔达摩！我们确实是仓促、未经思考地说了那样的话：‘尊者乔达摩！不是通过快乐能达到快乐...[否则]摩揭陀国王斯尼耶·频毗娑罗就应该比尊者乔达摩住得更快乐了。’——就让那话过去吧。现在我们请问尊者乔达摩：‘在诸位尊者中，谁住得更快乐？是摩揭陀国王斯尼耶·频毗娑罗，还是尊者乔达摩呢？’”——[我说：] “那么，尼乾陀朋友们，我就要在这里反问你们，你们觉得怎样就怎样回答。尼乾陀朋友们！你们认为如何？摩揭陀国王斯尼耶·频毗娑罗能够身体不动、言语不说，连续七天七夜体验纯粹的快乐而住吗？”[他们说：] “不能，朋友。”[我说：] “尼乾陀朋友们！你们认为如何？摩揭陀国王斯尼耶·频毗娑罗能够身体不动、言语不说，连续六天六夜...[省略]...五天五夜...四天四夜...三天三夜...两天两夜...一天一夜体验纯粹的快乐而住吗？”[他们说：] “不能，朋友。”[我说：] “尼乾陀朋友们！我能够身体不动、言语不说，连续一天一夜体验纯粹的快乐而住。我能够身体不动、言语不说，连续两天两夜...三天三夜...四天四夜...五天五夜...六天六夜...连续七天七夜体验纯粹的快乐而住。尼乾陀朋友们！你们认为如何？既然如此，谁住得更快乐？是摩揭陀国王斯尼耶·频毗娑罗，还是我呢？”[他们说：] “既然如此，尊者乔达摩比摩揭陀国王斯尼耶·频毗娑罗住得更快乐。”

世尊这样说完后，摩诃那摩心满意足，欢喜地接受了世尊的教导。

苦蕴小经第四结束。

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《1》Mūlapaṇṇāsapāḷi 根本分五十经篇 (MN 1-50, 1-513)/2. Sīhanādavagga 狮子吼品 (MN 11-20, 139-221)”

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【经名】 2.5 Anumānasutta 思量经 (MN 15, 181-184)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Anumānasuttaṃ

181. Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā mahāmoggallāno bhaggesu viharati susumāragire [suṃsumāragire (sī. syā. pī.)] bhesakaḷāvane migadāye. Tatra kho āyasmā mahāmoggallāno bhikkhū āmantesi – “āvuso, bhikkhavo”ti. “Āvuso”ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṃ. Āyasmā mahāmoggallāno etadavoca –

“Pavāreti cepi, āvuso, bhikkhu – ‘vadantu maṃ āyasmanto, vacanīyomhi āyasmantehī’ti, so ca hoti dubbaco, dovacassakaraṇehi dhammehi samannāgato, akkhamo appadakkhiṇaggāhī anusāsaniṃ, atha kho naṃ sabrahmacārī na ceva vattabbaṃ maññanti, na ca anusāsitabbaṃ maññanti, na ca tasmiṃ puggale vissāsaṃ āpajjitabbaṃ maññanti.

“Katame cāvuso, dovacassakaraṇā dhammā? Idhāvuso, bhikkhu pāpiccho hoti, pāpikānaṃ icchānaṃ vasaṃ gato. Yampāvuso, bhikkhu pāpiccho hoti, pāpikānaṃ icchānaṃ vasaṃ gato – ayampi dhammo dovacassakaraṇo.

“Puna caparaṃ, āvuso, bhikkhu attukkaṃsako hoti paravambhī. Yampāvuso, bhikkhu attukkaṃsako hoti paravambhī – ayampi dhammo dovacassakaraṇo.

“Puna caparaṃ, āvuso, bhikkhu kodhano hoti kodhābhibhūto. Yampāvuso, bhikkhu kodhano hoti kodhābhibhūto – ayampi dhammo dovacassakaraṇo.

“Puna caparaṃ, āvuso, bhikkhu kodhano hoti kodhahetu upanāhī. Yampāvuso, bhikkhu kodhano hoti kodhahetu upanāhī – ayampi dhammo dovacassakaraṇo.

“Puna caparaṃ, āvuso, bhikkhu kodhano hoti kodhahetu abhisaṅgī. Yampāvuso, bhikkhu kodhano hoti kodhahetu abhisaṅgī – ayampi dhammo dovacassakaraṇo.

“Puna caparaṃ, āvuso, bhikkhu kodhano hoti kodhasāmantā [kodhasāmantaṃ (syā. pī. ka.)] vācaṃ nicchāretā. Yampāvuso, bhikkhu kodhano hoti kodhasāmantā vācaṃ nicchāretā – ayampi dhammo dovacassakaraṇo.

“Puna caparaṃ, āvuso, bhikkhu codito [cudito (sī. syā. pī.)] codakena codakaṃ paṭippharati. Yampāvuso, bhikkhu codito codakena codakaṃ paṭippharati – ayampi dhammo dovacassakaraṇo.

“Puna caparaṃ, āvuso, bhikkhu codito codakena codakaṃ apasādeti. Yampāvuso, bhikkhu codito codakena codakaṃ apasādeti – ayampi dhammo dovacassakaraṇo.

“Puna caparaṃ, āvuso, bhikkhu codito codakena codakassa paccāropeti. Yampāvuso, bhikkhu codito codakena codakassa paccāropeti – ayampi dhammo dovacassakaraṇo.

“Puna caparaṃ, āvuso, bhikkhu codito codakena aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti. Yampāvuso, bhikkhu codito codakena aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti – ayampi dhammo dovacassakaraṇo.

“Puna caparaṃ, āvuso, bhikkhu codito codakena apadāne na sampāyati. Yampāvuso, bhikkhu codito codakena apadāne na sampāyati – ayampi dhammo dovacassakaraṇo.

“Puna caparaṃ, āvuso, bhikkhu makkhī hoti paḷāsī. Yampāvuso, bhikkhu makkhī hoti paḷāsī – ayampi dhammo dovacassakaraṇo.

“Puna caparaṃ, āvuso, bhikkhu issukī hoti maccharī. Yampāvuso, bhikkhu issukī hoti maccharī – ayampi dhammo dovacassakaraṇo.

“Puna caparaṃ, āvuso, bhikkhu saṭho hoti māyāvī. Yampāvuso, bhikkhu saṭho hoti māyāvī – ayampi dhammo dovacassakaraṇo.

“Puna caparaṃ, āvuso, bhikkhu thaddho hoti atimānī. Yampāvuso, bhikkhu thaddho hoti atimānī – ayampi dhammo dovacassakaraṇo.

“Puna caparaṃ, āvuso, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī. Yampāvuso, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī – ayampi dhammo dovacassakaraṇo. Ime vuccantāvuso, dovacassakaraṇā dhammā.

182. “No cepi, āvuso, bhikkhu pavāreti – ‘vadantu maṃ āyasmanto, vacanīyomhi āyasmantehī’ti, so ca hoti suvaco, sovacassakaraṇehi dhammehi samannāgato, khamo padakkhiṇaggāhī anusāsaniṃ, atha kho naṃ sabrahmacārī vattabbañceva maññanti, anusāsitabbañca maññanti, tasmiñca puggale vissāsaṃ āpajjitabbaṃ maññanti.

“Katame cāvuso, sovacassakaraṇā dhammā? Idhāvuso, bhikkhu na pāpiccho hoti, na pāpikānaṃ icchānaṃ vasaṃ gato. Yampāvuso, bhikkhu na pāpiccho hoti na pāpikānaṃ icchānaṃ vasaṃ gato – ayampi dhammo sovacassakaraṇo.

“Puna caparaṃ, āvuso, bhikkhu anattukkaṃsako hoti aparavambhī. Yampāvuso, bhikkhu anattukkaṃsako hoti aparavambhī – ayampi dhammo sovacassakaraṇo.

“Puna caparaṃ, āvuso, bhikkhu na kodhano hoti na kodhābhibhūto. Yampāvuso, bhikkhu na kodhano hoti na kodhābhibhūto – ayampi dhammo sovacassakaraṇo.

“Puna caparaṃ, āvuso, bhikkhu na kodhano hoti na kodhahetu upanāhī. Yampāvuso, bhikkhu na kodhano hoti na kodhahetu upanāhī – ayampi dhammo sovacassakaraṇo.

“Puna caparaṃ, āvuso, bhikkhu na kodhano hoti na kodhahetu abhisaṅgī. Yampāvuso, bhikkhu na kodhano hoti na kodhahetu abhisaṅgī – ayampi dhammo sovacassakaraṇo.

“Puna caparaṃ, āvuso, bhikkhu na kodhano hoti na kodhasāmantā vācaṃ nicchāretā. Yampāvuso, bhikkhu na kodhano hoti na kodhasāmantā vācaṃ nicchāretā – ayampi dhammo sovacassakaraṇo.

“Puna caparaṃ, āvuso, bhikkhu codito codakena codakaṃ nappaṭippharati. Yampāvuso, bhikkhu codito codakena codakaṃ nappaṭippharati – ayampi dhammo sovacassakaraṇo.

“Puna caparaṃ, āvuso, bhikkhu codito codakena codakaṃ na apasādeti. Yampāvuso, bhikkhu codito codakena codakaṃ na apasādeti – ayampi dhammo sovacassakaraṇo.

“Puna caparaṃ, āvuso, bhikkhu codito codakena codakassa na paccāropeti. Yampāvuso, bhikkhu codito codakena codakassa na paccāropeti – ayampi dhammo sovacassakaraṇo.

“Puna caparaṃ, āvuso, bhikkhu codito codakena na aññenaññaṃ paṭicarati, na bahiddhā kathaṃ apanāmeti, na kopañca dosañca appaccayañca pātukaroti. Yampāvuso, bhikkhu codito codakena na aññenaññaṃ paṭicarati, na bahiddhā kathaṃ apanāmeti, na kopañca dosañca appaccayañca pātukaroti – ayampi dhammo sovacassakaraṇo.

“Puna caparaṃ, āvuso, bhikkhu codito codakena apadāne sampāyati. Yampāvuso, bhikkhu codito codakena apadāne sampāyati – ayampi dhammo sovacassakaraṇo.

“Puna caparaṃ, āvuso, bhikkhu amakkhī hoti apaḷāsī. Yampāvuso, bhikkhu amakkhī hoti apaḷāsī – ayampi dhammo sovacassakaraṇo.

“Puna caparaṃ, āvuso, bhikkhu anissukī hoti amaccharī. Yampāvuso, bhikkhu anissukī hoti amaccharī – ayampi dhammo sovacassakaraṇo.

“Puna caparaṃ, āvuso, bhikkhu asaṭho hoti amāyāvī. Yampāvuso, bhikkhu asaṭho hoti amāyāvī – ayampi dhammo sovacassakaraṇo.

“Puna caparaṃ, āvuso, bhikkhu atthaddho hoti anatimānī. Yampāvuso, bhikkhu atthaddho hoti anatimānī – ayampi dhammo sovacassakaraṇo.

“Puna caparaṃ, āvuso, bhikkhu asandiṭṭhiparāmāsī hoti anādhānaggāhī suppaṭinissaggī. Yampāvuso, bhikkhu asandiṭṭhiparāmāsī hoti, anādhānaggāhī suppaṭinissaggī – ayampi dhammo sovacassakaraṇo. Ime vuccantāvuso, sovacassakaraṇā dhammā.

183. “Tatrāvuso, bhikkhunā attanāva attānaṃ evaṃ anuminitabbaṃ [anumānitabbaṃ (sī.)] – ‘yo khvāyaṃ puggalo pāpiccho, pāpikānaṃ icchānaṃ vasaṃ gato, ayaṃ me puggalo appiyo amanāpo; ahañceva kho panassaṃ pāpiccho pāpikānaṃ icchānaṃ vasaṃ gato, ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘na pāpiccho bhavissāmi, na pāpikānaṃ icchānaṃ vasaṃ gato’ti cittaṃ uppādetabbaṃ.

“‘Yo khvāyaṃ puggalo attukkaṃsako paravambhī, ayaṃ me puggalo appiyo amanāpo; ahañceva kho panassaṃ attukkaṃsako paravambhī, ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘anattukkaṃsako bhavissāmi aparavambhī’ti cittaṃ uppādetabbaṃ.

“‘Yo khvāyaṃ puggalo kodhano kodhābhibhūto, ayaṃ me puggalo appiyo amanāpo. Ahañceva kho panassaṃ kodhano kodhābhibhūto, ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘na kodhano bhavissāmi na kodhābhibhūto’ti cittaṃ uppādetabbaṃ.

“‘Yo khvāyaṃ puggalo kodhano kodhahetu upanāhī, ayaṃ me puggalo appiyo amanāpo; ahañceva kho panassaṃ kodhano kodhahetu upanāhī, ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘na kodhano bhavissāmi na kodhahetu upanāhī’ti cittaṃ uppādetabbaṃ.

“‘Yo khvāyaṃ puggalo kodhano kodhahetu abhisaṅgī, ayaṃ me puggalo appiyo amanāpo; ahañceva kho panassaṃ kodhano kodhahetu abhisaṅgī, ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘na kodhano bhavissāmi na kodhahetu abhisaṅgī’ti cittaṃ uppādetabbaṃ.

“‘Yo khvāyaṃ puggalo kodhano kodhasāmantā vācaṃ nicchāretā, ayaṃ me puggalo appiyo amanāpo; ahañceva kho panassaṃ kodhano kodhasāmantā vācaṃ nicchāretā, ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘na kodhano bhavissāmi na kodhasāmantā vācaṃ nicchāressāmī’ti cittaṃ uppādetabbaṃ.

“‘Yo khvāyaṃ puggalo codito codakena codakaṃ paṭippharati, ayaṃ me puggalo appiyo amanāpo; ahañceva kho pana codito codakena codakaṃ paṭipphareyyaṃ, ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘codito codakena codakaṃ nappaṭippharissāmī’ti cittaṃ uppādetabbaṃ.

“‘Yo khvāyaṃ puggalo codito codakena codakaṃ apasādeti, ayaṃ me puggalo appiyo amanāpo; ahañceva kho pana codito codakena codakaṃ apasādeyyaṃ, ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘codito codakena codakaṃ na apasādessāmī’ti cittaṃ uppādetabbaṃ.

“‘Yo khvāyaṃ puggalo codito codakena codakassa paccāropeti, ayaṃ me puggalo appiyo amanāpo; ahañceva kho pana codito codakena codakassa paccāropeyyaṃ, ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘codito codakena codakassa na paccāropessāmī’ti cittaṃ uppādetabbaṃ.

“‘Yo khvāyaṃ puggalo codito codakena aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti, ayaṃ me puggalo appiyo amanāpo; ahañceva kho pana codito codakena aññenaññaṃ paṭicareyyaṃ, bahiddhā kathaṃ apanāmeyyaṃ, kopañca dosañca appaccayañca pātukareyyaṃ, ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘codito codakena na aññenaññaṃ paṭicarissāmi, na bahiddhā kathaṃ apanāmessāmi, na kopañca dosañca appaccayañca pātukarissāmī’ti cittaṃ uppādetabbaṃ.

“‘Yo khvāyaṃ puggalo codito codakena apadāne na sampāyati, ayaṃ me puggalo appiyo amanāpo; ahañceva kho pana codito codakena apadāne na sampāyeyyaṃ, ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘codito codakena apadāne sampāyissāmī’ti cittaṃ uppādetabbaṃ.

“‘Yo khvāyaṃ puggalo makkhī paḷāsī, ayaṃ me puggalo appiyo amanāpo; ahañceva kho panassaṃ makkhī paḷāsī, ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘amakkhī bhavissāmi apaḷāsī’ti cittaṃ uppādetabbaṃ.

“‘Yo khvāyaṃ puggalo issukī maccharī, ayaṃ me puggalo appiyo amanāpo; ahañceva kho panassaṃ issukī maccharī, ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘anissukī bhavissāmi amaccharī’ti cittaṃ uppādetabbaṃ.

“‘Yo khvāyaṃ puggalo saṭho māyāvī, ayaṃ me puggalo appiyo amanāpo; ahañceva kho panassaṃ saṭho māyāvī, ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘asaṭho bhavissāmi amāyāvī’ti cittaṃ uppādetabbaṃ.

“‘Yo khvāyaṃ puggalo thaddho atimānī, ayaṃ me puggalo appiyo amanāpo; ahañceva kho panassaṃ thaddho atimānī, ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘atthaddho bhavissāmi anatimānī’ti cittaṃ uppādetabbaṃ.

“‘Yo khvāyaṃ puggalo sandiṭṭhiparāmāsī ādhānaggāhī duppaṭinissaggī, ayaṃ me puggalo appiyo amanāpo; ahañceva kho panassaṃ sandiṭṭhiparāmāsī ādhānaggāhī duppaṭinissaggī, ahaṃpāssaṃ paresaṃ appiyo amanāpo’ti. Evaṃ jānantenāvuso, bhikkhunā ‘asandiṭṭhiparāmāsī bhavissāmi anādhānaggāhī suppaṭinissaggī’ti cittaṃ uppādetabbaṃ.

184. “Tatrāvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi pāpiccho, pāpikānaṃ icchānaṃ vasaṃ gato’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘pāpiccho khomhi, pāpikānaṃ icchānaṃ vasaṃ gato’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘na khomhi pāpiccho, na pāpikānaṃ icchānaṃ vasaṃ gato’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

“Puna caparaṃ, āvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi attukkaṃsako paravambhī’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘attukkaṃsako khomhi paravambhī’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘anattukkaṃsako khomhi aparavambhī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

“Puna caparaṃ, āvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi kodhano kodhābhibhūto’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘kodhano khomhi kodhābhibhūto’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘na khomhi kodhano kodhābhibhūto’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

“Puna caparaṃ, āvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi kodhano kodhahetu upanāhī’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti ‘kodhano khomhi kodhahetu upanāhī’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti ‘na khomhi kodhano kodhahetu upanāhī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

“Puna caparaṃ, āvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi kodhano kodhahetu abhisaṅgī’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘kodhano khomhi kodhahetu abhisaṅgī’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘na khomhi kodhano kodhahetu abhisaṅgī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

“Puna caparaṃ, āvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi kodhano kodhasāmantā vācaṃ nicchāretā’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘kodhano khomhi kodhasāmantā vācaṃ nicchāretā’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘na khomhi kodhano kodhasāmantā vācaṃ nicchāretā’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

“Puna caparaṃ, āvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi codito codakena codakaṃ paṭippharāmī’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti ‘codito khomhi codakena codakaṃ paṭippharāmī’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘codito khomhi codakena codakaṃ nappaṭippharāmī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

“Puna caparaṃ, āvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi codito codakena codakaṃ apasādemī’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti ‘codito khomhi codakena codakaṃ apasādemī’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘codito khomhi codakena codakaṃ na apasādemī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

“Puna caparaṃ, āvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi codito codakena codakassa paccāropemī’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘codito khomhi codakena codakassa paccāropemī’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘codito khomhi codakena codakassa na paccāropemī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

“Puna caparaṃ, āvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi codito codakena aññenaññaṃ paṭicarāmi, bahiddhā kathaṃ apanāmemi, kopañca dosañca appaccayañca pātukaromī’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘codito khomhi codakena aññenaññaṃ paṭicarāmi, bahiddhā kathaṃ apanāmemi, kopañca dosañca appaccayañca pātukaromī’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘codito khomhi codakena na aññenaññaṃ paṭicarāmi, na bahiddhā kathaṃ apanāmemi, na kopañca dosañca appaccayañca pātukaromī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

“Puna caparaṃ, āvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi codito codakena apadāne na sampāyāmī’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘codito khomhi codakena apadāne na sampāyāmī’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘codito khomhi codakena apadāne sampāyāmī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

“Puna caparaṃ, āvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi makkhī paḷāsī’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘makkhī khomhi paḷāsī’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘amakkhī khomhi apaḷāsī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

“Puna caparaṃ, āvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi issukī maccharī’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘issukī khomhi maccharī’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘anissukī khomhi amaccharī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

“Puna caparaṃ, āvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi saṭho māyāvī’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘saṭho khomhi māyāvī’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘asaṭho khomhi amāyāvī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

“Puna caparaṃ, āvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi thaddho atimānī’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘thaddho khomhi atimānī’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘atthaddho khomhi anatimānī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

“Puna caparaṃ, āvuso, bhikkhunā attanāva attānaṃ evaṃ paccavekkhitabbaṃ – ‘kiṃ nu khomhi sandiṭṭhiparāmāsī ādhānaggāhī duppaṭinissaggī’ti? Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘sandiṭṭhiparāmāsī khomhi ādhānaggāhī duppaṭinissaggī’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘asandiṭṭhiparāmāsī khomhi anādhānaggāhī suppaṭinissaggī’ti, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

“Sace, āvuso, bhikkhu paccavekkhamāno sabbepime pāpake akusale dhamme appahīne attani samanupassati, tenāvuso, bhikkhunā sabbesaṃyeva imesaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno sabbepime pāpake akusale dhamme pahīne attani samanupassati, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ, ahorattānusikkhinā kusalesu dhammesu.

“Seyyathāpi, āvuso, itthī vā puriso vā, daharo yuvā maṇḍanajātiko, ādāse vā parisuddhe pariyodāte, acche vā udakapatte, sakaṃ mukhanimittaṃ paccavekkhamāno, sace tattha passati rajaṃ vā aṅgaṇaṃ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati; no ce tattha passati rajaṃ vā aṅgaṇaṃ vā, teneva attamano hoti – ‘lābhā vata me, parisuddhaṃ vata me’ti. Evameva kho, āvuso, sace bhikkhu paccavekkhamāno sabbepime pāpake akusale dhamme appahīne attani samanupassati, tenāvuso, bhikkhunā sabbesaṃyeva imesaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace panāvuso, bhikkhu paccavekkhamāno sabbepime pāpake akusale dhamme pahīne attani samanupassati, tenāvuso, bhikkhunā teneva pītipāmojjena vihātabbaṃ, ahorattānusikkhinā kusalesu dhammesū”ti.

Idamavocāyasmā mahāmoggallāno. Attamanā te bhikkhū āyasmato mahāmoggallānassa bhāsitaṃ abhinandunti.

Anumānasuttaṃ niṭṭhitaṃ pañcamaṃ.

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第十五 思量经 Anumānasuttaṃ

如是我闻。

一时，尊者大目犍连住在跋伽国的苏苏玛罗吉罗城，贝沙卡拉林的鹿野苑。那时，

尊者大目犍连召唤诸比丘说：“各位贤友比丘！”那些比丘回答尊者大目犍连：“是！尊

者！”尊者大目犍连这样说道：

“贤友们！即使有一位比丘请求说：‘尊者们！请教诲我！我应当接受尊者们的教诲。’但他却是难以被教导的、具有导致难以被教导的品性，不能忍耐，不能正确地接受教导。对于这样的人，同梵行者们便认为他不应被教导，不适合接受教导，并且认为对这个人无法信任。那么，贤友们！什么是导致难以被教导的品性呢？贤友们！在此，有一位比丘怀有邪恶的欲望，被邪恶的欲望所控制。贤友们！比丘怀有邪恶的欲望，被邪恶的欲望所控制，这也是导致难以被教导的品性。贤友们！再者，有一位比丘，抬高自己、贬低他人。贤友们！比丘抬高自己、贬低他人，这也是导致难以被教导的品性。

贤友们！再者，有一位比丘易怒，被愤怒所征服。贤友们！比丘易怒，被愤怒所征服，这也是导致难以被教导的品性。贤友们！再者，有一位比丘易怒，因愤怒而心怀怨恨。贤友们！比丘易怒，因愤怒而心怀怨恨，这也是导致难以被教导的品性。贤友们！再者，有一位比丘易怒，因愤怒而固执己见。贤友们！比丘易怒，因愤怒而固执己见，这也是导致难以被教导的品性。贤友们！再者，有一位比丘易怒，因愤怒而说出相关联的（伤人）话语。贤友们！比丘易怒，因愤怒而说出相关联的话语，这也是导致难以被教导的品性。贤友们！再者，有一位比丘受到指责时，反过来指责指责者。贤友们！比丘受到指责时，反过来指责指责者，这也是导致难以被教导的品性。贤友们！再者，有一位比丘受到指责时，蔑视指责者。贤友们！比丘受到指责时，蔑视指责者，这也是导致难以被教导的品性。贤友们！再者，有一位比丘受到指责时，反唇相讥指责者。贤友们！比丘受到指责时，反唇相讥指责者，这也是导致难以被教导的品性。贤友们！再者，有一位比丘受到指责时，迴避话题，将谈论引向题外，并显露出愤怒、憎恨和不满。贤友们！比丘受到指责时，迴避话题，将谈论引向题外，并显露出愤怒、憎恨和不满，这也是导致难以被教导的品性。贤友们！再者，有一位比丘受到指责时，不承认（自己的过失）。贤友们！比丘受到指责时，不承认过失，这也是导致难以被教导的品性。贤友们！再者，有一位比丘是（因过失）贬损他人者、是（因竞争）执意胜过他人者。贤友们！比丘是贬损他人者、执意胜过他人者，这也是导致难以被教导的品性。贤友们！再者，有一位比丘嫉妒、吝啬。贤友们！比丘嫉妒、吝啬，这也是导致难以被教导的品性。贤友们！再者，有一位比丘狡猾、欺诈。贤友们！比丘狡猾、欺诈，这也是导致难以被教导的品性。贤友们！再者，有一位比丘顽固、非常傲慢。贤友们！比丘顽固、非常傲慢，这也是导致难以被教导的品性。贤友们！再者，有一位比丘执著于自己的见解，固执己见，难以舍弃。贤友们！比丘执著于自己的见解，固执己见，难以舍弃，这也是导致难以被教导的品性。贤友们！这些就称为导致难以被教导的品性。

贤友们！即使有一位比丘没有请求说：‘尊者们！请教诲我！我应当接受尊者们的教诲。’但他却是容易被教导的，具有导致容易被教导的品性，能忍耐，能正确地接受教导。对于这样的人，同梵行者们便认为他应当被教导，适合接受教导，并且认为对这个人可以信任。那么，贤友们！什么是导致容易被教导的品性呢？贤友们！在此，有一位比丘不怀有邪恶的欲望，不被邪恶的欲望所控制。贤友们！比丘不怀有邪恶的欲望，不被邪恶的欲望所控制，这也是导致容易被教导的品性。贤友们！再者，有一位比丘，不抬高自己、不贬低他人。贤友们！比丘不抬高自己、不贬低他人，这也是导致容易被教导的品性。贤友们！再者，有一位比丘不易怒，不被愤怒所征服。贤友们！比丘不易怒，不被愤怒所征服，这也是导致容易被教导的品性。贤友们！再者，有一位比丘不易怒，不因愤怒而心怀怨恨。贤友们！比丘不易怒，不因愤怒而心怀怨恨，这也是导致容易被教导的品性。贤友们！再者，有一位比丘不易怒，不因愤怒而固执己见。贤友们！比丘不易怒，不因愤怒而固执己见，这也是导致容易被教导的品性。贤友们！再者，有一位比丘不易怒，不因愤怒而说出相关联的话语。贤友们！比丘不易怒，不因愤怒而说出相关联的话语，这也是导致容易被教导的品性。贤友们！再者，有一位比丘受到指责时，不反过来指责指责者。贤友们！比丘受到指责时，不反过来指责指责者，这也是导致容易被教导的品性。贤友们！再者，有一位比丘受到指责时，不蔑视指责者。贤友们！比丘受到指责时，不蔑视指责者，这也是导致容易被教导的品性。贤友们！再者，有一位比丘受到指责时，不反唇相讥指责者。贤友们！比丘受到指责时，不反唇相讥指责者，这也是导致容易被教导的品性。贤友们！再者，有一位比丘受到指责时，不迴避话题，不将谈论引向题外，不显露出愤怒、憎恨和不满。贤友们！比丘受到指责时，不迴避话题，不将谈论引向题外，不显露出愤怒、憎恨和不满，这也是导致容易被教导的品性。贤友们！再者，有一位比丘受到指责时，承认（自己的过失）。贤友们！比丘受到指责时，承认过失，这也是导致容易被教导的品性。贤友们！再者，有一位比丘不是贬损他人者、不是执意胜过他人者。贤友们！比丘不是贬损他人者、不是执意胜过他人者，这也是导致容易被教导的品性。贤友们！再者，有一位比丘不嫉妒、不吝啬。贤友们！比丘不嫉妒、不吝啬，这也是导致容易被教导的品性。贤友们！再者，有一位比丘不狡猾、不欺诈。贤友们！比丘不狡猾、不欺诈，这也是导致容易被教导的品性。贤友们！再者，有一位比丘不顽固、不非常傲慢。贤友们！比丘不顽固、不非常傲慢，这也是导致容易被教导的品性。贤友们！再者，有一位比丘不执著于自己的见解，不固执己见，容易舍弃。贤友们！比丘不执著于自己的见解，不固执己见，容易舍弃，这也是导致容易被教导的品性。贤友们！这些就称为导致容易被教导的品性。

贤友们！对此，比丘应当这样自己反思自己：‘如果某个人怀有邪恶的欲望，被邪恶的欲望所控制，这样的人是我所不喜爱、不乐见的；如果我也怀有邪恶的欲望，被邪恶的欲望所控制，那么我也会是他人所不喜爱、不乐见的。’贤友们！这样了知的比丘，应当生起这样的心念：‘我将不成为怀有邪恶欲望的人，不被邪恶的欲望所控制。’又，‘如果某个人抬高自己、贬低他人，这样的人是我所不喜爱、不乐见的。如果我也抬高自己、贬低他人，那么我也会是他人所不喜爱、不乐见的。’这样了知的比丘，应当生起这样的心念：‘我将不成为抬高自己、贬低他人的人。’又，‘如果某个人易怒，被愤怒所征服，这样的人是我所不喜爱、不乐见的。如果我也易怒，被愤怒所征服，那么我也会是他人所不喜爱、不乐见的。’这样了知的比丘，应当生起这样的心念：‘我将不成为易怒的人，不被愤怒所征服。’又，‘如果某个人易怒，因愤怒而心怀怨恨，这样的人是我所不喜爱、不乐见的。如果我也易怒，因愤怒而心怀怨恨，那么我也会是他人所不喜爱、不乐见的。’这样了知的比丘，应当生起这样的心念：‘我将不成为易怒的人，不因愤怒而心怀怨恨。’又，‘如果某个人易怒，因愤怒而固执己见，这样的人是我所不喜爱、不乐见的。如果我也易怒，因愤怒而固执己见，那么我也会是他人所不喜爱、不乐见的。’这样了知的比丘，应当生起这样的心念：‘我将不成为易怒的人，不因愤怒而固执己见。’又，‘如果某个人易怒，说出与愤怒相关联的话语，这样的人是我所不喜爱、不乐见的。如果我也易怒，说出与愤怒相关联的话语，那么我也会是他人所不喜爱、不乐见的。’这样了知的比丘，应当生起这样的心念：‘我将不成为易怒的人，不说出与愤怒相关联的话语。’又，‘如果某个人受到指责时，反过来指责指责者，这样的人是我所不喜爱、不乐见的。如果我也受到指责时，反过来指责指责者，那么我也会是他人所不喜爱、不乐见的。’这样了知的比丘，应当生起这样的心念：‘我受到指责时，将不反过来指责指责者。’又，‘如果某个人受到指责时，蔑视指责者，这样的人是我所不喜爱、不乐见的。如果我也受到指责时，蔑视指责者，那么我也会是他人所不喜爱、不乐见的。’这样了知的比丘，应当生起这样的心念：‘我受到指责时，将不蔑视指责者。’又，‘如果某个人受到指责时，反唇相讥指责者，这样的人是我所不喜爱、不乐见的。如果我也受到指责时，反唇相讥指责者，那么我也会是他人所不喜爱、不乐见的。’这样了知的比丘，应当生起这样的心念：‘我受到指责时，将不反唇相讥指责者。’又，‘如果某个人受到指责时，迴避话题，将谈论引向题外，并显露出愤怒、憎恨和不满，这样的人是我所不喜爱、不乐见的。如果我也受到指责时，迴避话题，将谈论引向题外，并显露出愤怒、憎恨和不满，那么我也会是他人所不喜爱、不乐见的。’这样了知的比丘，应当生起这样的心念：‘我受到指责时，将不迴避话题，不将谈论引向题外，不显露出愤怒、憎恨和不满。’又，‘如果某个人受到指责时，不承认过失，这样的人是我所不喜爱、不乐见的。如果我也受到指责时，不承认过失，那么我也会是他人所不喜爱、不乐见的。’这样了知的比丘，应当生起这样的心念：‘我受到指责时，应当承认过失。’又，‘如果某个人是贬损他人者、执意胜过他人者，这样的人是我所不喜爱、不乐见的。如果我也是贬损他人者、执意胜过他人者，那么我也会是他人所不喜爱、不乐见的。’这样了知的比丘，应当生起这样的心念：‘我将不成为贬损他人者、执意胜过他人者。’又，‘如果某个人嫉妒、吝啬，这样的人是我所不喜爱、不乐见的。如果我也嫉妒、吝啬，那么我也会是他人所不喜爱、不乐见的。’这样了知的比丘，应当生起这样的心念：‘我将不成为嫉妒者、吝啬者。’又，‘如果某个人狡猾、欺诈，这样的人是我所不喜爱、不乐见的。如果我也狡猾、欺诈，那么我也会是他人所不喜爱、不乐见的。’这样了知的比丘，应当生起这样的心念：‘我将不成为狡猾者、欺诈者。’又，‘如果某个人顽固而非常傲慢，这样的人是我所不喜爱、不乐见的。如果我也顽固而非常傲慢，那么我也会是他人所不喜爱、不乐见的。’这样了知的比丘，应当生起这样的心念：‘我将不成为顽固、非常傲慢的人。’又，‘如果某个人执著于自己的见解，固执己见，难以舍弃，这样的人是我所不喜爱、不乐见的。如果我也执著于自己的见解，固执己见，难以舍弃，那么我也会是他人所不喜爱、不乐见的。’这样了知的比丘，应当生起这样的心念：‘我将成为不执著于自己见解的人，不固执己见，而能够轻易舍弃的人。’

贤友们！对此，比丘应当这样自己省察自己：‘我是否怀有邪恶的欲望？是否被邪恶的欲望所控制？’贤友们！如果比丘省察时，了知：‘我怀有邪恶的欲望，被邪恶的欲望所控制。’那么，那位比丘就应当为了舍断这些邪恶不善法而努力。贤友们！如果比丘省察时，了知：‘我不怀有邪恶的欲望，不被邪恶的欲望所控制。’那位比丘就应当以那样的喜悦和快乐安住，日夜勤奋修习善法。贤友们！再者，比丘应当这样自己省察自己：‘我是否是抬高自己、贬低他人的人？’贤友们！如果比丘省察时，了知：‘我是抬高自己、贬低他人的人。’那么，那位比丘就应当为了舍断这些邪恶不善法而努力。贤友们！再者，比丘省察时，了知：‘我不是抬高自己、贬低他人的人。’那位比丘就应当以那样的喜悦和快乐安住，日夜勤奋修习善法。

贤友们！再者，比丘应当这样自己省察自己：‘我是否易怒，被愤怒所征服？’贤友们！如果比丘省察自己时，了知：‘我易怒，被愤怒所征服。’那么，那位比丘就应当为了舍断这些邪恶不善法而努力。贤友们！如果比丘省察时，了知：‘我不易怒，不被愤怒所征服。’那位比丘就应当以那样的喜悦和快乐安住，日夜勤奋修习善法。贤友们！再者，比丘应当这样自己省察自己：‘我是否易怒，因愤怒而心怀怨恨？’贤友们！如果比丘省察时，了知：‘我易怒，因愤怒而心怀怨恨。’那么，那位比丘就应当为舍断这些不善法而努力。贤友们！如果比丘省察时，了知：‘我不易怒，不因愤怒而心怀怨恨。’那位比丘就应当以那样的喜悦和快乐安住，日夜勤奋修习善法。贤友们！再者，比丘应当这样自己省察自己：‘我是否易怒，因愤怒而固执己见？’贤友们！如果比丘省察时，了知：‘我易怒，因愤怒而固执己见。’那么，那位比丘就应当为了舍断这些邪恶不善法而努力。贤友们！如果比丘省察时，了知：‘我不易怒，不因愤怒而固执己见。’那位比丘就应当以那样的喜悦和快乐安住，日夜勤奋修习善法。贤友们！再者，比丘应当这样自己省察自己，‘我是否易怒，因愤怒而说出相关联的话语？’贤友们！如果比丘省察时，了知：‘我易怒，因愤怒而说出相关联的话语。’那位比丘就应当为舍断这些邪恶不善法而努力。贤友们！如果比丘省察时，了知：‘我不易怒，不因愤怒而说出相关联的话语。’那位比丘就应当以那样的喜悦和快乐安住，日夜勤奋修习善法。贤友们！再者，比丘应当这样自己省察自己：‘我是否受到指责时，反过来指责指责者？’贤友们！如果比丘省察时，了知：‘我受到指责时，反过来指责指责者。’贤友们！那么，那位比丘就应当为了舍断这些邪恶不善法而努力。贤友们！如果比丘省察时，了知：‘我受到指责时，不反过来指责指责者。’那位比丘就应当以那样的喜悦和快乐安住，日夜勤奋修习善法。

‘我受到指责时，是否蔑视指责者？’贤友们！如果比丘省察时，了知：‘我受到指责时，蔑视指责者。’那么那位比丘就应当为舍断这些邪恶不善法而努力。贤友们！如果比丘省察时，了知：‘我受到指责时，不蔑视指责者。’那位比丘就应当以那样的喜悦和快乐安住，日夜勤奋修习善法。贤友们！再者，比丘应当这样自己省察自己：‘我受到指责时，是否反唇相讥指责者？’贤友们！如果比丘省察时，了知：‘我受到指责时，反唇相讥指责者。’那么那位比丘就应当为舍断这些邪恶不善法而努力。贤友们！如果比丘省察时，了知：‘我受到指责时，不反唇相讥指责者。’那位比丘就应当以那样的喜悦和快乐安住，日夜勤奋修习善法。贤友们！再者，比丘应当这样自己省察自己：‘我受到指责时，是否迴避话题，将谈论引向题外，显露出愤怒、憎恨和不满？’贤友们！如果比丘省察时，了知：‘我受到指责时，迴避话题，将谈论引向题外，显露出愤怒、憎恨和不满。’那么那位比丘就应当为舍断这些邪恶不善法而努力。如果诸比丘省察时，了知：‘我受到指责时，不迴避话题，不将谈论引向题外，不显露出愤怒、憎恨和不满。’那位比丘就应当以那样的喜悦和快乐安住，日夜勤奋修习善法。贤友们！再者，比丘应当这样自己省察自己，了知：‘我受到指责时，是否不承认过失？’那么那位比丘就应当为舍断这些邪恶不善法而努力。贤友们！如果比丘省察时，了知：‘我受到指责时，承认过失。’那位比丘就应当以那样的喜悦和快乐安住，日夜勤奋修习善法。贤友们！再者，比丘应当这样自己省察自己：‘我是否是贬损他人者、执意胜过他人者？’贤友们！如果比丘省察时，了知：‘我是贬损他人者、执意胜过他人者。’那么，那位比丘就应当为了舍断这些邪恶不善法而努力。贤友们！如果比丘省察时，了知：‘我不是贬损他人者，不是执意胜过他人者。’那位比丘就应当以那样的喜悦和快乐安住，日夜勤奋修习善法。贤友们！再者，比丘应当这样自己省察自己：‘我是否嫉妒、吝啬？’贤友们！如果比丘省察时，了知：‘我嫉妒、吝啬。’那么，那位比丘就应当为了舍断这些邪恶不善法而努力。贤友们！如果比丘省察时，了知：‘我不嫉妒、不吝啬。’贤友们！那位比丘就应当以那样的喜悦和快乐安住，日夜勤奋修习善法。贤友们！再者，比丘应当这样自己省察自己：‘我是否狡猾、欺诈？’贤友们！如果比丘省察时，了知：‘我狡猾、欺诈。’那么，那位比丘就应当为了舍断这些邪恶不善法而努力。贤友们！如果比丘省察时，了知：‘我不狡猾、不欺诈。’那位比丘就应当以那样的喜悦和快乐安住，日夜勤奋修习善法。贤友们！再者，比丘应当这样自己省察自己：‘我是否顽固、非常傲慢？’贤友们！如果比丘省察时，了知：‘我顽固、非常傲慢。’那么，那位比丘就应当为了舍断这些邪恶不善法而努力。贤友们！如果比丘省察时，了知：‘我不顽固、不非常傲慢。’那位比丘就应当以那样的喜悦和快乐安住，日夜勤奋修习善法。贤友们！再者，比丘应当这样自己省察自己：‘我是否执著于自己的见解、固执己见、难以舍弃？’贤友们！如果比丘省察时，了知：‘我执著于自己的见解、固执己见、难以舍弃。’那么，那位比丘就应当为舍断这些邪恶不善法而努力。贤友们！如果比丘省察时，了知：‘我不执著于自己的见解，不固执己见，是容易舍弃的人。’那位比丘就应当以那样的喜悦和快乐安住，日夜勤奋修习善法。贤友们！如果比丘省察时，发现自己身上这一切邪恶不善法尚未舍离，那么，那位比丘就应当为舍离这一切邪恶不善法而努力。贤友们！如果比丘省察时，发现自己身上这一切邪恶不善法已经舍离，那么，那位比丘就应当以那样的喜悦和快乐安住，日夜勤奋修习善法。贤友们！就好比年轻的男女，爱好装饰，在洁净、清澈的镜子前，或者在清澈的水盆里，观察自己的面容，如果在那里看到尘垢或污点，就会努力去除那尘垢或污点。又如果在那里没有看到尘垢或污点，他就会心满意足地想：‘我真幸运！我真清净啊！’而感到欢喜。同样地，贤友们！如果比丘省察时，发现自己身上这一切邪恶不善法尚未舍离，那么，那位比丘就应当为舍离这一切邪恶不善法而努力。贤友们！如果比丘省察时，发现自己身上这一切邪恶不善法已经舍离，那位比丘就应当以那样的喜悦和快乐安住，日夜勤奋修习善法。”

尊者大目犍连这样说完之后，那些比丘心意满足，欢喜信受尊者大目犍连所说的话。

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《1》Mūlapaṇṇāsapāḷi 根本分五十经篇 (MN 1-50, 1-513)/2. Sīhanādavagga 狮子吼品 (MN 11-20, 139-221)”

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【经名】 2.6 Cetokhilasutta 心荒芜经 (MN 16, 185-189)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Cetokhilasuttaṃ

185. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Yassa kassaci, bhikkhave, bhikkhuno pañca cetokhilā appahīnā, pañca cetasovinibandhā [cetasovinibaddhā (sī.), cetovinibaddhā (sāratthadīpanīṭīkā)] asamucchinnā, so vatimasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatīti – netaṃ ṭhānaṃ vijjati.

“Katamāssa pañca cetokhilā appahīnā honti? Idha, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati. Yo so, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ paṭhamo cetokhilo appahīno hoti.

“Puna caparaṃ, bhikkhave, bhikkhu dhamme kaṅkhati vicikicchati nādhimuccati na sampasīdati…pe… evamassāyaṃ dutiyo cetokhilo appahīno hoti.

“Puna caparaṃ, bhikkhave, bhikkhu saṅghe kaṅkhati vicikicchati nādhimuccati na sampasīdati…pe… evamassāyaṃ tatiyo cetokhilo appahīno hoti.

“Puna caparaṃ, bhikkhave, bhikkhu sikkhāya kaṅkhati vicikicchati nādhimuccati na sampasīdati. Yo so, bhikkhave, bhikkhu sikkhāya kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ catuttho cetokhilo appahīno hoti.

“Puna caparaṃ, bhikkhave, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto. Yo so, bhikkhave, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ pañcamo cetokhilo appahīno hoti. Imāssa pañca cetokhilā appahīnā honti.

186. “Katamāssa pañca cetasovinibandhā asamucchinnā honti? Idha, bhikkhave, bhikkhu kāme avītarāgo [avigatarāgo (katthaci)] hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho. Yo so, bhikkhave, bhikkhu kāme avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ paṭhamo cetasovinibandho asamucchinno hoti.

“Puna caparaṃ, bhikkhave, bhikkhu kāye avītarāgo hoti…pe… evamassāyaṃ dutiyo cetasovinibandho asamucchinno hoti.

“Puna caparaṃ, bhikkhave, bhikkhu rūpe avītarāgo hoti…pe… evamassāyaṃ tatiyo cetasovinibandho asamucchinno hoti.

“Puna caparaṃ, bhikkhave, bhikkhu yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati. Yo so, bhikkhave, bhikkhu yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ catuttho cetasovinibandho asamucchinno hoti.

“Puna caparaṃ, bhikkhave, bhikkhu aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati – ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti. Yo so, bhikkhave, bhikkhu aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati – ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ pañcamo cetasovinibandho asamucchinno hoti. Imāssa pañca cetasovinibandhā asamucchinnā honti.

“Yassa kassaci, bhikkhave, bhikkhuno ime pañca cetokhilā appahīnā, ime pañca cetasovinibandhā asamucchinnā, so vatimasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatīti – netaṃ ṭhānaṃ vijjati.

187. “Yassa kassaci, bhikkhave, bhikkhuno pañca cetokhilā pahīnā, pañca cetasovinibandhā susamucchinnā, so vatimasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatīti – ṭhānametaṃ vijjati.

“Katamāssa pañca cetokhilā pahīnā honti? Idha, bhikkhave, bhikkhu satthari na kaṅkhati na vicikicchati adhimuccati sampasīdati. Yo so, bhikkhave, bhikkhu satthari na kaṅkhati na vicikicchati adhimuccati sampasīdati, tassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ paṭhamo cetokhilo pahīno hoti.

“Puna caparaṃ, bhikkhave, bhikkhu dhamme na kaṅkhati na vicikicchati adhimuccati sampasīdati…pe… evamassāyaṃ dutiyo cetokhilo pahīno hoti.

“Puna caparaṃ, bhikkhave, bhikkhu saṅghe na kaṅkhati na vicikicchati adhimuccati sampasīdati…pe… evamassāyaṃ tatiyo cetokhilo pahīno hoti.

“Puna caparaṃ, bhikkhave, bhikkhu sikkhāya na kaṅkhati na vicikicchati adhimuccati sampasīdati…pe… evamassāyaṃ catuttho cetokhilo pahīno hoti.

“Puna caparaṃ, bhikkhave, bhikkhu sabrahmacārīsu na kupito hoti na anattamano [attamano (sī. pī.)] anāhatacitto akhilajāto. Yo so, bhikkhave, bhikkhu sabrahmacārīsu na kupito hoti na anattamano anāhatacitto akhilajāto, tassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ pañcamo cetokhilo pahīno hoti. Imāssa pañca cetokhilā pahīnā honti.

188. “Katamāssa pañca cetasovinibandhā susamucchinnā honti? Idha, bhikkhave, bhikkhu kāme vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho. Yo so, bhikkhave, bhikkhu kāme vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho, tassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ paṭhamo cetasovinibandho susamucchinno hoti.

“Puna caparaṃ, bhikkhave, bhikkhu kāye vītarāgo hoti…pe… rūpe vītarāgo hoti…pe… na yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati. Yo so, bhikkhave, bhikkhu na yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati, tassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ catuttho cetasovinibandho susamucchinno hoti.

“Puna caparaṃ, bhikkhave, bhikkhu na aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati – ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti. Yo so, bhikkhave, bhikkhu na aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati – ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ pañcamo cetasovinibandho susamucchinno hoti. Imāssa pañca cetasovinibandhā susamucchinnā honti.

“Yassa kassaci, bhikkhave, bhikkhuno ime pañca cetokhilā pahīnā, ime pañca cetasovinibandhā susamucchinnā, so vatimasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatīti – ṭhānametaṃ vijjati.

189. “So chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, cittasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, ussoḷhīyeva pañcamī. Sa kho so, bhikkhave, evaṃ ussoḷhīpannarasaṅgasamannāgato bhikkhu bhabbo abhinibbidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāya. Seyyathāpi, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā. Tānassu kukkuṭiyā sammā adhisayitāni sammā pariseditāni sammā paribhāvitāni. Kiñcāpi tassā kukkuṭiyā na evaṃ icchā uppajjeyya – ‘aho vatime kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyyun’ti. Atha kho bhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjituṃ. Evameva kho, bhikkhave, evaṃ ussoḷhipannarasaṅgasamannāgato bhikkhu bhabbo abhinibbidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāyā”ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Cetokhilasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

☸---------------------------------------------------------------------

第十六 心荒芜经 Cetokhilasuttaṃ

如是我闻。

有一次，世尊住在舍卫城的祇树给孤独园。那时，世尊召唤各位比丘说：“诸位比丘！” 那些比丘回应世尊道：“世尊！” 世尊于是说道：

“诸位比丘！任何比丘，如果还没有舍弃五种心的荒芜、没有断除五种心的束缚，他想在这正法与戒律中，获得增长、兴盛、圆满成就，这是不可能的。

哪些是还没有舍弃的五种心的荒芜呢？诸位比丘！在此，是指比丘对导师（师）有疑虑、犹豫不决、心意不坚定、又不信赖（不净信）。如果比丘对导师有疑虑、犹豫不决、心意不坚定、又不信赖，他的心就不会倾向于热忱、致力于修行、持之以恒、精进努力。像这样，心不倾向于热忱、致力于修行、持之以恒、精进努力的人，对他而言，这就是第一种心的荒芜，还没有被舍弃。

再者，诸位比丘！比丘对正法（法）有疑虑、犹豫不决、心意不坚定、又不信赖……（省略）……对他而言，这就是第二种心的荒芜，还没有被舍弃。

再者，诸位比丘！比丘对僧团（僧伽）有疑虑、犹豫不决、心意不坚定、又不信赖……（省略）……对他而言，这就是第三种心的荒芜，还没有被舍弃。

再者，诸位比丘！比丘对学处（学）有疑虑、犹豫不决、心意不坚定、又不信赖。如果比丘对学处有疑虑、犹豫不决、心意不坚定、又不信赖，他的心就不会倾向于热忱、致力于修行、持之以恒、精进努力。像这样，心不倾向于热忱、致力于修行、持之以恒、精进努力的人，对他而言，这就是第四种心的荒芜，还没有被舍弃。

再者，诸位比丘！比丘对同梵行者（同行者）感到愤怒、心怀不满、内心受创、生起隔阂。如果比丘对同梵行者感到愤怒、心怀不满、内心受创、生起隔阂，他的心就不会倾向于热忱、致力于修行、持之以恒、精进努力。像这样，心不倾向于热忱、致力于修行、持之以恒、精进努力的人，对他而言，这就是第五种心的荒芜，还没有被舍弃。这些就是他尚未舍弃的五种心的荒芜。

哪些是还没有断除的五种心的束缚呢？诸位比丘！在此，是指比丘对于欲乐（欲），尚未离贪、尚未离欲、尚未离爱、尚未离（饮）渴、尚未离热恼、尚未离渴爱。如果比丘对于欲乐，尚未离贪、尚未离欲、尚未离爱、尚未离（饮）渴、尚未离热恼、尚未离渴爱，他的心就不会倾向于热忱、致力于修行、持之以恒、精进努力。像这样，心不倾向于热忱、致力于修行、持之以恒、精进努力的人，对他而言，这就是第一种心的束缚，还没有被断除。

再者，诸位比丘！比丘对于身体（身），尚未离贪……（省略）……对他而言，这就是第二种心的束缚，还没有被断除。

再者，诸位比丘！比丘对于色（色），尚未离贪……（省略）……对他而言，这就是第三种心的束缚，还没有被断除。

再者，诸位比丘！比丘吃得心满意足、随心所欲后，沉溺于躺卧之乐、侧卧之乐、睡眠之乐而住。如果比丘吃得心满意足、随心所欲后，沉溺于躺卧之乐、侧卧之乐、睡眠之乐而住，他的心就不会倾向于热忱、致力于修行、持之以恒、精进努力。像这样，心不倾向于热忱、致力于修行、持之以恒、精进努力的人，对他而言，这就是第四种心的束缚，还没有被断除。

再者，诸位比丘！比丘期望着某个天界（天神群体），而修行梵行，（心想：）‘我凭借这戒行、或禁行、或苦行、或梵行，将成为天神或天神中的一员！’ 如果比丘期望着某个天界而修行梵行，（心想：）‘我凭借这戒行、或禁行、或苦行、或梵行，将成为天神或天神中的一员！’，他的心就不会倾向于热忱、致力于修行、持之以恒、精进努力。像这样，心不倾向于热忱、致力于修行、持之以恒、精进努力的人，对他而言，这就是第五种心的束缚，还没有被断除。这些就是他尚未断除的五种心的束缚。

诸位比丘！任何比丘，如果对这五种心的荒芜尚未舍弃，对这五种心的束缚尚未断除，他想在这正法与戒律中，获得增长、兴盛、圆满成就，这是不可能的。

诸位比丘！如果比丘对五种心的荒芜已经舍弃，五种心的束缚已经断尽，他在这正法与戒律中，能够获得增长、兴盛、圆满成就，这是可能的。

哪些是已经舍弃的五种心的荒芜呢？诸位比丘！在此，比丘对导师无疑虑、不犹豫、心意决定、有净信。如果比丘对导师无疑虑、不犹豫、心意决定、有净信，他的心就会倾向于热忱、致力于修行、持之以恒、精进努力。像这样，心倾向于热忱、致力于修行、持之以恒、精进努力，对他而言，这就是第一种心的荒芜，已经被舍弃。再者，诸位比丘！比丘对于正法无疑虑……（省略）……这是第二种心的荒芜，已经被舍弃。再者，诸位比丘！比丘对僧团无疑虑……（省略）……这是第三种心的荒芜，已经被舍弃。再者，诸位比丘！比丘对于学处无疑虑、不犹豫、心意决定、有净信……（省略）……这是第四种心的荒芜，已经被舍弃。再者，诸位比丘！比丘对于同梵行者，不感到愤怒、心满意足、内心不受创、没有隔阂。如果比丘对于同梵行者，不感到愤怒、心满意足、内心不受创、没有隔阂，他的心就会倾向于热忱、致力于修行、持之以恒、精进努力。像这样，心倾向于热忱、致力于修行、持之以恒、精进努力，对他而言，此是第五种心的荒芜，已经被舍弃。这些就是五种已经被舍弃的心的荒芜。

哪些是五种已经断尽的心的束缚呢？诸位比丘！在此，比丘对于欲乐，已离贪、已离欲、已离爱、已离（饮）渴、已离热恼、已离渴爱。如果比丘对于欲乐，已离贪……乃至……已离渴爱，他的心就会倾向于热忱、致力于修行、持之以恒、精进努力。像这样，心倾向于热忱……乃至……精进努力，对他而言，这就是第一种心的束缚，已经被断尽。再者，诸位比丘！比丘对于身体，已离贪……（省略）……对于色，已离贪……（省略）……不吃得心满意足、随心所欲后，沉溺于躺卧之乐、侧卧之乐、睡眠之乐而住。如果比丘不吃得心满意足、随心所欲后，沉溺于躺卧之乐、侧卧之乐、睡眠之乐而住，他的心就会倾向于热忱、致力于修行、持之以恒、精进努力。像这样，心倾向于热忱、致力于修行、持之以恒、精进努力，对他而言，这就是第四种心的束缚，已经被断尽。再者，诸位比丘！比丘不期望着某个天界而修行梵行，（心想：）‘我凭借这戒行、或禁行、或苦行、或梵行，将成为天神或天神中的一员！’ 如果比丘不期望着某个天界而修行梵行，（心想：）‘我凭借这戒行、或禁行、或苦行、或梵行，将成为天神或天神中的一员！’，他的心就会倾向于热忱、致力于修行、持之以恒、精进努力。像这样，心倾向于热忱、致力于修行、持之以恒、精进努力，对他而言，这就是第五种心的束缚，已经被断尽。这些就是五种已经断尽的心的束缚。

诸位比丘！任何比丘对这五种心的荒芜已经舍弃，这五种心的束缚已经断尽，他在这正法与戒律中，获得增长、兴盛、圆满成就，这是可能的。

他修习基于欲（欲）定（稳固）和精勤行（努力造作）的神足（成就的基础）。他修习基于精进（勤奋）定和精勤行的神足。他修习基于心（专注）定和精勤行的神足。他修习基于思维（审察）定和精勤行的神足。以策励（勤奋努力）为第五项。诸位比丘！像这样，具备以策励为第五项的十五支（五荒芜已离+五束缚已断+四神足已修+策励）的比丘，他就有能力突破、有能力觉悟、有能力到达无上的离轭安稳（解脱安稳）。譬如，诸位比丘！有一只母鸡，有八个、或十个、或十二个蛋。这些蛋被母鸡好好地覆盖着、好好地温暖着、好好地孵化着。虽然那母鸡可能不会生起这样的愿望：‘啊！愿我的这些小鸡能用爪尖或嘴尖啄破蛋壳，平安地孵出来！’ 然而，那些小鸡确实有能力用爪尖或嘴尖啄破蛋壳，平安地孵出来。同样地，诸位比丘！像这样具备以策励为第五项的十五支的比丘，他就有能力突破、有能力觉悟、有能力到达无上的离轭安稳。”

世尊说完这番话后，那些比丘心满意足，欢喜地接受了世尊的教导。

Cetokhilasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

☸.....................................................................

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《1》Mūlapaṇṇāsapāḷi 根本分五十经篇 (MN 1-50, 1-513)/2. Sīhanādavagga 狮子吼品 (MN 11-20, 139-221)”

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【经名】 2.7 Vanapatthasutta 林薮经 (MN 17, 190-198)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Vanapatthasuttaṃ

190. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – “vanapatthapariyāyaṃ vo, bhikkhave, desessāmi, taṃ suṇātha, sādhukaṃ manasikarotha, bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

191. “Idha, bhikkhave, bhikkhu aññataraṃ vanapatthaṃ upanissāya viharati. Tassa taṃ vanapatthaṃ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṃ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ nānupāpuṇāti. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā – te kasirena samudāgacchanti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘ahaṃ kho imaṃ vanapatthaṃ upanissāya viharāmi, tassa me imaṃ vanapatthaṃ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṃ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ nānupāpuṇāmi. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā – te kasirena samudāgacchantī’ti. Tena, bhikkhave, bhikkhunā rattibhāgaṃ vā divasabhāgaṃ vā tamhā vanapatthā pakkamitabbaṃ, na vatthabbaṃ.

192. “Idha pana, bhikkhave, bhikkhu aññataraṃ vanapatthaṃ upanissāya viharati. Tassa taṃ vanapatthaṃ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṃ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ nānupāpuṇāti. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā – te appakasirena samudāgacchanti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘ahaṃ kho imaṃ vanapatthaṃ upanissāya viharāmi. Tassa me imaṃ vanapatthaṃ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti asamāhitañca cittaṃ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ nānupāpuṇāmi. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā – te appakasirena samudāgacchanti. Na kho panāhaṃ cīvarahetu agārasmā anagāriyaṃ pabbajito na piṇḍapātahetu…pe… na senāsanahetu…pe… na gilānappaccayabhesajjaparikkhārahetu agārasmā anagāriyaṃ pabbajito. Atha ca pana me imaṃ vanapatthaṃ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṃ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ nānupāpuṇāmī’ti. Tena, bhikkhave, bhikkhunā saṅkhāpi tamhā vanapatthā pakkamitabbaṃ, na vatthabbaṃ.

193. “Idha pana, bhikkhave, bhikkhu aññataraṃ vanapatthaṃ upanissāya viharati. Tassa taṃ vanapatthaṃ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṃ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāti. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā, te kasirena samudāgacchanti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘ahaṃ kho imaṃ vanapatthaṃ upanissāya viharāmi. Tassa me imaṃ vanapatthaṃ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti asamāhitañca cittaṃ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāmi. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā – te kasirena samudāgacchanti. Na kho panāhaṃ cīvarahetu agārasmā anagāriyaṃ pabbajito, na piṇḍapātahetu…pe… na senāsanahetu…pe… na gilānappaccayabhesajjaparikkhārahetu agārasmā anagāriyaṃ pabbajito. Atha ca pana me imaṃ vanapatthaṃ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṃ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāmī’ti. Tena, bhikkhave, bhikkhunā saṅkhāpi tasmiṃ vanapatthe vatthabbaṃ, na pakkamitabbaṃ.

194. “Idha pana, bhikkhave, bhikkhu aññataraṃ vanapatthaṃ upanissāya viharati. Tassa taṃ vanapatthaṃ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṃ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāti. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā – te appakasirena samudāgacchanti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘ahaṃ kho imaṃ vanapatthaṃ upanissāya viharāmi. Tassa me imaṃ vanapatthaṃ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti asamāhitañca cittaṃ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāmi. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā – te appakasirena samudāgacchantī’ti. Tena, bhikkhave, bhikkhunā yāvajīvampi tasmiṃ vanapatthe vatthabbaṃ, na pakkamitabbaṃ.

195. “Idha, bhikkhave, bhikkhu aññataraṃ gāmaṃ upanissāya viharati …pe… aññataraṃ nigamaṃ upanissāya viharati…pe… aññataraṃ nagaraṃ upanissāya viharati…pe… aññataraṃ janapadaṃ upanissāya viharati…pe… aññataraṃ puggalaṃ upanissāya viharati. Tassa taṃ puggalaṃ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṃ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ nānupāpuṇāti. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā – te kasirena samudāgacchanti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘ahaṃ kho imaṃ puggalaṃ upanissāya viharāmi. Tassa me imaṃ puggalaṃ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṃ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ nānupāpuṇāmi. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā – te kasirena samudāgacchantī’ti. Tena, bhikkhave, bhikkhunā rattibhāgaṃ vā divasabhāgaṃ vā so puggalo anāpucchā pakkamitabbaṃ, nānubandhitabbo.

196. “Idha pana, bhikkhave, bhikkhu aññataraṃ puggalaṃ upanissāya viharati. Tassa taṃ puggalaṃ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṃ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ nānupāpuṇāti. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā, te appakasirena samudāgacchanti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘ahaṃ kho imaṃ puggalaṃ upanissāya viharāmi. Tassa me imaṃ puggalaṃ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṃ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ nānupāpuṇāmi. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā – te appakasirena samudāgacchanti. Na kho panāhaṃ cīvarahetu agārasmā anagāriyaṃ pabbajito, na piṇḍapātahetu…pe… na senāsanahetu…pe… na gilānappaccayabhesajjaparikkhārahetu agārasmā anagāriyaṃ pabbajito. Atha ca pana me imaṃ puggalaṃ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṃ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ nānupāpuṇāmī’ti. Tena, bhikkhave, bhikkhunā saṅkhāpi so puggalo āpucchā pakkamitabbaṃ, nānubandhitabbo.

197. “Idha pana, bhikkhave, bhikkhu aññataraṃ puggalaṃ upanissāya viharati. Tassa taṃ puggalaṃ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṃ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāti. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā – te kasirena samudāgacchanti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘ahaṃ kho imaṃ puggalaṃ upanissāya viharāmi. Tassa me imaṃ puggalaṃ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṃ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāmi. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā – te kasirena samudāgacchanti. Na kho panāhaṃ cīvarahetu agārasmā anagāriyaṃ pabbajito, na piṇḍapātahetu…pe… na senāsanahetu…pe… na gilānappaccayabhesajjaparikkhārahetu agārasmā anagāriyaṃ pabbajito. Atha ca pana me imaṃ puggalaṃ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṃ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāmī’ti. Tena, bhikkhave, bhikkhunā saṅkhāpi so puggalo anubandhitabbo, na pakkamitabbaṃ.

198. “Idha pana, bhikkhave, bhikkhu aññataraṃ puggalaṃ upanissāya viharati. Tassa taṃ puggalaṃ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṃ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāti. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā – te appakasirena samudāgacchanti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘ahaṃ kho imaṃ puggalaṃ upanissāya viharāmi. Tassa me imaṃ puggalaṃ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṃ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāmi. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā – cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā – te appakasirena samudāgacchantī’ti. Tena, bhikkhave, bhikkhunā yāvajīvampi so puggalo anubandhitabbo, na pakkamitabbaṃ, api panujjamānenapī”ti [api paṇujjamānenāti (?)].

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Vanapatthasuttaṃ niṭṭhitaṃ sattamaṃ.

☸---------------------------------------------------------------------

第十七 林薮经 Vanapatthasuttaṃ

如是我闻。

有一次，世尊住在舍卫城的祇树给孤独园。那时，世尊召唤各位比丘说：“诸位比丘！” 那些比丘回应道：“世尊！” 世尊说道：

“诸位比丘，我将为你们解说关于林薮（森林住处）的法门。你们要仔细听，好好思量，我说了。” 那些比丘应诺世尊：“是的，世尊！” 世尊于是说道：

“诸位比丘！在此，有比丘依止某个林薮而住。当他依止那个林薮而住时，尚未建立的正念无法建立起来，尚未稳固的心无法达到稳固，尚未灭尽的诸漏无法走向灭尽，尚未获得的无上离轭安稳（解脱安稳）无法获得。而且，出家人需要筹集的生活必需品——也就是衣、食、住处、病缘医药——也很难得到。那位比丘应该这样省察，即：‘我依止这个林薮而住。但当我依止这个林薮住时，尚未建立的正念无法建立起来，尚未稳固的心无法达到稳固，尚未灭尽的诸漏无法走向灭尽，尚未获得的无上离轭安稳无法获得。而且，出家人需要筹集的生活必需品也很难得到。’ 诸位比丘！因此，那位比丘，无论在夜晚还是白天，都应该离开那个林薮，不应再住下去。

再者，诸位比丘！在此，有比丘依止某个林薮而住。当他依止那个林薮而住时，尚未建立的正念无法建立起来，尚未稳固的心无法达到稳固，尚未灭尽的诸漏无法走向灭尽，尚未获得的无上离轭安稳无法获得。但是，出家人需要筹集的生活必需品，即衣、食、住处、病缘医药等却很容易得到。那位比丘应该这样省察，即：‘我依止这个林薮而住。当我依止这个林薮住时，尚未建立的正念无法建立起来……无法获得无上离轭安稳。但是，生活必需品却很容易得到。然而，我并非为了衣服而从在家出家，不是为了食物……（省略）……住处……（省略）……病缘医药而从在家出家。然而，我依止这个林薮住时，尚未建立的正念无法建立……无法获得无上离轭安稳。’ 诸位比丘！因此，那位比丘，在审慎思考后，也应该离开那个林薮，不应再住下去。

再者，诸位比丘！在此，有比丘依止某个林薮而住。当他依止那个林薮而住时，尚未建立的正念得以建立起来，尚未稳固的心得以达到稳固，尚未灭尽的诸漏走向灭尽，尚未获得的无上离轭安稳得以获得。但是，出家人需要筹集的生活必需品，即衣、食、住处、病缘医药等却很难得到。因此那位比丘应该这样省察，即：‘我依止这个林薮而住，当我依止这个林薮而住，尚未建立的正念得以建立起来，尚未稳固的心得以达到稳固，尚未灭尽的诸漏走向灭尽，尚未获得的无上离轭安稳得以获得。但是，出家人需要筹集的生活必需品，即衣、食、住处、病缘医药等却很难得到。然而我并非为了衣服而从在家出家，非为食物……（省略）……住处……（省略）……病缘医药而从在家出家。而且我又我依止这个林薮而住时，尚未建立的正念得以建立起来……尚未获得的无上离轭安稳得以获得。’ 诸位比丘！那位比丘在审慎思考后，应该住在那个林薮，不应离开。

再者，诸位比丘！在此，有比丘依止某个林薮而住。当他依止那个林薮而住时，尚未建立的正念得以建立起来，尚未稳固的心得以达到稳固，尚未灭尽的诸漏走向灭尽，尚未获得的无上离轭安稳得以获得。而且，出家人需要筹集的生活必需品，即衣、食、住处、病缘医药等却很容易得到。因此，那位比丘应该这样省察，即：‘我依止这个林薮而住。当我依止这个林薮而住时，尚未建立的正念得以建立起来，尚未稳固的心得以达到稳固，尚未灭尽的诸漏走向灭尽，尚未获得的无上离轭安稳得以获得。而且，出家人需要筹集的生活必需品，即衣、食、住处、病缘医药等也很容易得到。’ 诸位比丘！那位比丘应该终生都住在那个林薮，不应离开。

诸位比丘！同样地，比丘或依止某个村庄而住……（省略）……或依止某个乡镇而住……（省略）……或依止某个城市而住……（省略）……或依止某个地区而住……（省略）……或依止某个人而住。当他依止那个人而住时，尚未建立的正念无法建立起来……无法获得无上离轭安稳。而且，出家人需要筹集的生活必需品，即衣、食、住处、病缘医药等也很难得到。因此，那位比丘应该这样省察，即：‘我依止这个人而住，当我依止这个人而住时，尚未建立的正念无法建立起来……无法获得无上离轭安稳。而且，出家人需要筹集的生活必需品，即衣、食、住处、病缘医药等也很难得到。’ 诸位比丘！那位比丘，无论在夜晚还是白天，都应该不经告辞就离开那个人，不应再跟随他。

再者，诸位比丘！在此，有比丘依止某个人而住。当他依止那个人而住时，尚未建立的正念无法建立起来……无法获得无上离轭安稳。但是，出家人需要筹集的生活必需品，即衣、食、住处、病缘医药等却很容易得到。因此，那位比丘应该这样省察，即：‘我依止这个人而住。当我依止这个人而住时，尚未建立的正念无法建立起来……无法获得无上离轭安稳。但是，生活必需品却很容易得到。然而我并非为了衣服而从在家出家……不是为了食物……住处……病缘医药而从在家出家。而且，我依止这个人而住时，尚未建立的正念无法建立起来……无法获得无上离轭安稳。’ 诸位比丘！那位比丘在审慎思考后，应该告辞后离开那个人，不应再跟随他。

再者，诸位比丘！在此，有比丘依止某个人而住。当他依止那个人而住时，尚未建立的正念得以建立起来……（省略）……尚未获得的无上离轭安稳得以获得。但是，出家人需要筹集的生活必需品，即衣、食、住处、病缘医药等却很难得到。因此，那位比丘应该这样省察，即：‘我依止这个人而住。当我依止这个人而住时，尚未建立的正念得以建立起来……尚未获得的无上离轭安稳得以获得。但是，出家人需要筹集的生活必需品，即衣、食、住处、病缘医药等却很难得到。然而我并非为了衣服而从在家出家……非为食物……非为住处……非为病缘医药而从在家出家。而且，我依止这个人而住时，尚未建立的正念得以建立起来……尚未获得的无上离轭安稳得以获得。’ 诸位比丘！那位比丘在审慎思考后，应该跟随那个人，不应离开。

再者，诸位比丘！在此，有比丘依止某个人而住。当他依止那个人而住时，尚未建立的正念得以建立起来……（省略）……尚未获得的无上离轭安稳得以获得。而且，出家人需要筹集的生活必需品，即衣、食、住处、病缘医药等也很容易得到。因此，那位比丘应该这样省察，即：‘我依止这个人而住。当我依止这个人而住时，尚未建立的正念得以建立起来，尚未稳固的心得以达到稳固，尚未灭尽的诸漏走向灭尽，尚未获得的无上离轭安稳得以获得。而且，出家人需要筹集的生活必需品，即衣、食、住处、病缘医药等也很容易得到。’ 诸位比丘！那位比丘应该终生都跟随那个人，不应离开，即使被驱赶也不应离开。

世尊说完这番开示后。那些比丘心满意足，欢喜地信受奉行世尊的教导。

Vanapatthasuttaṃ niṭṭhitaṃ sattamaṃ.

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2559.5.31 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《1》Mūlapaṇṇāsapāḷi 根本分五十经篇 (MN 1-50, 1-513)/2. Sīhanādavagga 狮子吼品 (MN 11-20, 139-221)”

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【经名】 2.8 Madhupiṇḍikasutta 蜜丸经 (MN 18, 199-205)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Madhupiṇḍikasuttaṃ

蜜丸经

☆ 何谓“法”？ ➾ 缘起“相对论” ➾ ➀ 身 ➾ ➁ 触境 ➾ ➂ 身识 ➾ ➃ 接触 ➾ ➄ 感受 ➾ ➅ 认知 ➾ ➆ 寻思 ➾ ➇ 推论（过去、未来、现在） ➾ ➈ 想像 ➾ ➉ 思维。

199. Evaṃ me sutaṃ –

我是这样听说的。

ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme.

有一次，世尊住在释迦国的迦毗罗卫城尼拘律树园。

Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kapilavatthuṃ piṇḍāya pāvisi.

那时，世尊在早晨穿好衣服，拿起衣钵，为了乞食进入迦毗罗卫城。

Kapilavatthusmiṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena mahāvanaṃ tenupasaṅkami divāvihārāya.

在迦毗罗卫城乞食完毕，吃过饭后，从乞食处回来，为了白天静坐休息前往大森林。

Mahāvanaṃ ajjhogāhetvā beluvalaṭṭhikāya mūle divāvihāraṃ nisīdi.

进入大森林后，在一棵Beluva树苗下，为了白天静坐休息而结跏趺坐。

Daṇḍapāṇipi kho sakko jaṅghāvihāraṃ [jaṅghavihāraṃ (ka.)] anucaṅkamamāno anuvicaramāno yena mahāvanaṃ tenupasaṅkami.

这时，释迦族的丹达帕尼（执杖者）正散步漫游，也前往大森林。

Mahāvanaṃ ajjhogāhetvā yena beluvalaṭṭhikā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā daṇḍamolubbha ekamantaṃ aṭṭhāsi.

他进入大森林，来到Beluva树苗下世尊所在的地方。到了之后，他与世尊互相问候，说了些友善亲切的寒暄话语后，拄着拐杖站在一旁。

Ekamantaṃ ṭhito kho daṇḍapāṇi sakko bhagavantaṃ etadavoca – “kiṃvādī samaṇo kimakkhāyī”ti?

站在一旁的释迦族丹达帕尼（执杖者）对世尊说：“沙门（您）持有什么主张？宣说些什么呢？”

“Yathāvādī kho, āvuso, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya na kenaci loke viggayha tiṭṭhati, yathā ca pana kāmehi visaṃyuttaṃ viharantaṃ taṃ brāhmaṇaṃ akathaṃkathiṃ chinnakukkuccaṃ bhavābhave vītataṇhaṃ saññā nānusenti – evaṃvādī kho ahaṃ, āvuso, evamakkhāyī”ti.

［世尊说：］“朋友！我的主张是：在包含天神、恶魔、梵天的世界里，在包含沙门、婆罗门、天神和人类的众生中，不与世间的任何人争论。并且，对于一个远离了感官欲乐、没有疑惑、断除了懊悔、在各种生存状态中都息灭了渴爱、各种（世俗）认知都无法束缚的修行者（婆罗门），认知不会潜藏在他的心中。朋友！这就是我的主张，这就是我所宣说的！”

“Evaṃ vutte daṇḍapāṇi sakko sīsaṃ okampetvā, jivhaṃ nillāḷetvā, tivisākhaṃ nalāṭikaṃ nalāṭe vuṭṭhāpetvā daṇḍamolubbha pakkāmi.

听完这番话，释迦族的丹达帕尼（执杖者）摇了摇头，咂了咂舌头，额头上皱起了三道皱纹，然后拄着拐杖离开了。

200. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena nigrodhārāmo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.

然后，到了傍晚时分，世尊从独坐静修中起来，前往尼拘律树园，到了之后，在铺设好的座位上坐下。

Nisajja kho bhagavā bhikkhū āmantesi – “idhāhaṃ, bhikkhave, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kapilavatthuṃ piṇḍāya pāvisiṃ.

坐下后，世尊召唤比丘们说：“比丘们！今天早晨，我穿好衣服，拿起衣钵，为了乞食进入迦毗罗卫城。

Kapilavatthusmiṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena mahāvanaṃ tenupasaṅkamiṃ divāvihārāya.

在城里乞食完毕，吃过饭后，从乞食处回来，为了白天静坐休息前往大森林。

Mahāvanaṃ ajjhogāhetvā beluvalaṭṭhikāya mūle divāvihāraṃ nisīdiṃ.

进入大森林后，我在一棵Beluva树苗下，为了白天静坐休息而坐下。

Daṇḍapāṇipi kho, bhikkhave, sakko jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena mahāvanaṃ tenupasaṅkami.

比丘们！释迦族的丹达帕尼（执杖者）也正散步漫游，来到大森林。

Mahāvanaṃ ajjhogāhetvā yena beluvalaṭṭhikā yenāhaṃ tenupasaṅkami; upasaṅkamitvā mayā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā daṇḍamolubbha ekamantaṃ aṭṭhāsi.

他进入大森林，来到Beluva树苗下我所在的地方。到了之后，他与我互相问候，说了些友善亲切的寒暄话语后，拄着拐杖站在一旁。

Ekamantaṃ ṭhito kho, bhikkhave, daṇḍapāṇi sakko maṃ etadavoca – ‘kiṃvādī samaṇo kimakkhāyī’ti?

比丘们！站在一旁的释迦族丹达帕尼（执杖者）问我：‘沙门（您）持有什么主张？宣说些什么呢？’

“Evaṃ vutte ahaṃ, bhikkhave, daṇḍapāṇiṃ sakkaṃ etadavocaṃ –

比丘们！他这样问后，我对他这样回答：

yathāvādī kho, āvuso, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya na kenaci loke viggayha tiṭṭhati, yathā ca pana kāmehi visaṃyuttaṃ viharantaṃ taṃ brāhmaṇaṃ akathaṃkathiṃ chinnakukkuccaṃ bhavābhave vītataṇhaṃ saññā nānusenti – evaṃvādī kho ahaṃ, āvuso, evamakkhāyī”ti.

‘朋友！我的主张是：在包含天神、恶魔、梵天的世界里，在包含沙门、婆罗门、天神和人类的众生中，不与世间的任何人争论。并且，对于一个远离了感官欲乐、没有疑惑、断除了懊悔、在各种生存状态中都息灭了渴爱、各种（世俗）认知都无法束缚的修行者（婆罗门），认知不会潜藏在他的心中。朋友！这就是我的主张，这就是我所宣说的！’

“Evaṃ vutte bhikkhave, daṇḍapāṇi sakko sīsaṃ okampetvā, jivhaṃ nillāḷetvā, tivisākhaṃ nalāṭikaṃ nalāṭe vuṭṭhāpetvā daṇḍamolubbha pakkāmī”ti.

比丘们！听完这番话，释迦族的丹达帕尼（执杖者）摇了摇头，咂了咂舌头，额头上皱起了三道皱纹，然后拄着拐杖离开了。”

201. Evaṃ vutte aññataro bhikkhu bhagavantaṃ etadavoca – “kiṃvādī pana, bhante, bhagavā sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya na kenaci loke viggayha tiṭṭhati?

世尊说完后，有一位比丘对世尊说：“世尊！世尊的主张是‘在包含天神、恶魔、梵天的世界里，在包含沙门、婆罗门、天神和人类的众生中，不与世间的任何人争论’，这是怎样的情形呢？

Kathañca pana, bhante, bhagavantaṃ kāmehi visaṃyuttaṃ viharantaṃ taṃ brāhmaṇaṃ akathaṃkathiṃ chinnakukkuccaṃ bhavābhave vītataṇhaṃ saññā nānusentī”ti?

还有，世尊，‘对于一个远离了感官欲乐、没有疑惑、断除了懊悔、在各种生存状态中都息灭了渴爱、各种（世俗）认知都无法束缚的修行者（婆罗门），认知不会潜藏在他的心中’，这又是怎样的情形呢？”

“Yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti.

［世尊说：］“比丘！由于某个根源，种种戏论、概念、想法会困扰一个人。

Ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ.

如果对这个根源（或：由此生起的事物）没有什么可乐于、可称赞、可执取的，那么这就是：

Esevanto ① rāgānusayānaṃ, esevanto ② paṭighānusayānaṃ, esevanto ③ diṭṭhānusayānaṃ, esevanto ④ vicikicchānusayānaṃ, esevanto ⑤ mānānusayānaṃ, esevanto ⑥ bhavarāgānusayānaṃ, esevanto ⑦ avijjānusayānaṃ, ⑧ esevanto daṇḍādāna-satthādāna-kalaha-viggaha-vivāda-tuvaṃtuvaṃ-pesuñña-musāvādānaṃ.

① 贪欲潜伏烦恼、② 嗔恚潜伏烦恼、③ 我见潜伏烦恼、④ 疑惑潜伏烦恼、⑤ 我慢潜伏烦恼、⑥ 生命存在之贪欲潜伏烦恼、⑦ 无明潜伏烦恼的终结；⑧ 也是执持棍棒刀杖、争吵、争斗、争论、对抗、“你你我我”的指责、两舌、妄语的终结。

Etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti. Idamavoca bhagavā.

在那里，这些邪恶不善的法就完全、无余地息灭了。”世尊说了这番话。

Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.

说完此话，善逝（世尊）从座位上起来，进入了住所（禅房）。

202. Atha kho tesaṃ bhikkhūnaṃ acirapakkantassa bhagavato etadahosi –

世尊进去不久，那些比丘们心里这样想：

“idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā, vitthārena atthaṃ avibhajitvā, uṭṭhāyāsanā vihāraṃ paviṭṭho –

“各位贤友！世尊对我们简略地提出了这个教导，没有详细解释其意义，就从座位上起来进入住所（禅房）了。这个教导是：

‘yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti.

‘比丘！由于某个根源，种种戏论、概念、想法会困扰一个人。

Ettha ce natthtththi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ.

如果对这个根源（或：由此生起的事物）没有什么可乐于、可称赞、可执取的，那么这就是：

Esevanto rāgānusayānaṃ…pe…

① 贪欲潜伏烦恼、② 嗔恚潜伏烦恼、③ 我见潜伏烦恼、④ 疑惑潜伏烦恼、⑤ 我慢潜伏烦恼、⑥ 生命存在之贪欲潜伏烦恼、⑦ 无明潜伏烦恼的终结；⑧ 也是执持棍棒刀杖、争吵、争斗、争论、对抗、“你你我我”的指责、两舌、妄语的终结。

etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti.

在那里，这些邪恶不善的法就完全、无余地息灭了。’

Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā”ti?

对于世尊这个简略提出而未详细解释的教导，其意义，现在有谁能为我们详细解说呢？”

Atha kho tesaṃ bhikkhūnaṃ etadahosi –

于是，那些比丘们又这样想：

“ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ.

“这位尊者大迦旃延，是被导师（世尊）称赞、被有智慧的同修行者们所尊敬的。

Pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ.

尊者大迦旃延有能力为我们详细解说世尊这个简略提出而未详细解释的教导的意义。

Yaṃnūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāmā”ti.

我们不如现在就去尊者大迦旃延那里，去请教尊者大迦旃延这个意义吧。”

Atha kho te bhikkhū yenāyasmā mahākaccāno tenupasaṅkamiṃsu;

于是，那些比丘们就前往尊者大迦旃延的住处。

upasaṅkamitvā āyasmatā mahākaccānena saddhiṃ sammodiṃsu.

到了之后，与尊者大迦旃延互相问候，

Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu.

说了些友善亲切的寒暄话语后，坐在一旁。

Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ mahākaccānaṃ etadavocuṃ –

坐在一旁的那些比丘们对尊者大迦旃延这样说道：

“idaṃ kho no, āvuso kaccāna, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho –

“贤友迦旃延！世尊对我们简略地提出了这个教导，没有详细解释其意义，就从座位上起来进入住所（禅房）了。这个教导是：

‘yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti.

‘比丘！由于某个根源，种种戏论、概念、想法会困扰一个人。

Ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ.

如果对这个根源（或：由此生起的事物）没有什么可乐于、可称赞、可执取的，那么这就是：

Esevanto rāgānusayānaṃ…pe…

① 贪欲潜伏烦恼、② 嗔恚潜伏烦恼、③ 我见潜伏烦恼、④ 疑惑潜伏烦恼、⑤ 我慢潜伏烦恼、⑥ 生命存在之贪欲潜伏烦恼、⑦ 无明潜伏烦恼的终结；⑧ 也是执持棍棒刀杖、争吵、争斗、争论、对抗、“你你我我”的指责、两舌、妄语的终结。

etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti.

在那里，这些邪恶不善的法就完全、无余地息灭了。’

Tesaṃ no, āvuso kaccāna, amhākaṃ acirapakkantassa bhagavato etadahosi –

贤友迦旃延！那时，在世尊进去不久后，我们心里这样想：

‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho –

‘各位贤友！世尊对我们简略地提出了这个教导，没有详细解释其意义，就从座位上起来进入住所（禅房）了。这个教导是：

“yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti.

“比丘，由于某个根源，种种戏论、概念、想法会困扰一个人，

Ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ.

如果对这个根源（或：由此生起的事物）没有什么可乐于、可称赞、可执取的，那么这就是：

Esevanto rāgānusayānaṃ…pe…

① 贪欲潜伏烦恼、② 嗔恚潜伏烦恼、③ 我见潜伏烦恼、④ 疑惑潜伏烦恼、⑤ 我慢潜伏烦恼、⑥ 生命存在之贪欲潜伏烦恼、⑦ 无明潜伏烦恼的终结；⑧ 也是执持棍棒刀杖、争吵、争斗、争论、对抗、“你你我我”的指责、两舌、妄语的终结。

etthete pāpakā akusalā dhammā aparisesā nirujjhantī”ti.

在那里，这些邪恶不善的法就完全、无余地息灭了。”

Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyāti?

对于世尊这个简略提出而未详细解释的教导，其意义，现在有谁能为我们详细解说呢？’

Tesaṃ no, āvuso kaccāna, amhākaṃ etadahosi –

贤友迦旃延！于是，我们又这样想：

‘ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ,

‘这位尊者大迦旃延，是被导师（世尊）称赞、被有智慧的同修行者们所尊敬的。

pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ.

尊者大迦旃延有能力为我们详细解说世尊这个简略提出而未详细解释的教导的意义。

Yaṃnūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāmā’ti.

我们不如现在就去尊者大迦旃延那里，去请教尊者大迦旃延这个意义吧。’

Vibhajatāyasmā mahākaccāno”ti.

请尊者大迦旃延为我们解说吧！”

203. “Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṃ, atikkamma khandhaṃ, sākhāpalāse sāraṃ pariyesitabbaṃ maññeyya; evaṃsampadamidaṃ āyasmantānaṃ satthari sammukhībhūte, taṃ bhagavantaṃ atisitvā, amhe etamatthaṃ paṭipucchitabbaṃ maññatha.

大迦旃延说：“各位贤友！就好比一个需要心材、寻找心材、四处求索心材的人，遇到一棵挺立的、具有心材的大树，却越过树根、越过树干，反而在枝叶中去寻找心材；各位贤友也是这样，导师就在你们面前，你们却越过了世尊，而来向我们询问这个意义，你们认为这样合适吗？

So hāvuso, bhagavā jānaṃ jānāti, passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto, vattā pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī tathāgato.

各位贤友！那位世尊，是知者、见者，是法眼、是智慧、是正法、是梵行，是言说者、开示者，是意义的引导者，是不死（涅槃）的赠予者，是法主，是如来。

So ceva panetassa kālo ahosi, yaṃ bhagavantaṃyeva etamatthaṃ paṭipuccheyyātha.

那正是应该去请教世尊这个意义的时候啊。

Yathā vo bhagavā byākareyya tathā naṃ dhāreyyāthā”ti.

世尊怎样为你们解说，你们就应该怎样受持！”

“Addhāvuso kaccāna, bhagavā jānaṃ jānāti, passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto, vattā pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī tathāgato.

比丘们说：“确实如此，贤友迦旃延！世尊是知者、见者，是法眼、是智慧、是正法、是梵行，是言说者、开示者，是意义的引导者，是不死（涅槃）的赠予者，是法主，是如来。

So ceva panetassa kālo ahosi, yaṃ bhagavantaṃyeva etamatthaṃ paṭipuccheyyāma. Yathā no bhagavā byākareyya tathā naṃ dhāreyyāma.

那确实是应该去请教世尊这个意义的时候；世尊怎样为我们解说，我们就应该怎样受持。

Api cāyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ,

然而，尊者大迦旃延也是被导师（世尊）称赞、被有智慧的同修行者们所尊敬的。

pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ.

尊者大迦旃延有能力为我们详细解说世尊这个简略提出而未详细解释的教导的意义。

Vibhajatāyasmā mahākaccāno agaruṃ katvā”ti [agarukatvā (sī.), agarukaritvā (syā. pī.)].

请尊者大迦旃延不要有顾虑，为我们解说吧！”

“Tena hāvuso, suṇātha, sādhukaṃ manasikarotha, bhāsissāmī”ti. “Evamāvuso”ti

大迦旃延说：“既然如此，各位贤友，请仔细听，好好放在心上！我这就说。”

kho te bhikkhū āyasmato mahākaccānassa paccassosuṃ.

那些比丘们回答尊者大迦旃延：“好的，贤友！”

Āyasmā mahākaccāno etadavoca –

尊者大迦旃延这样说道：

204. “Yaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho –

“各位贤友！世尊简略地提出了这个教导，没有详细解释其意义，就从座位上起来进入住所（禅房）。这个教导是：

‘yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti.

‘比丘！由于某个根源，种种戏论、概念、想法会困扰一个人。

Ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ,

如果对这个根源（或：由此生起的事物）没有什么可乐于、可称赞、可执取的，那么这就是：

esevanto rāgānusayānaṃ…pe…

① 贪欲潜伏烦恼、② 嗔恚潜伏烦恼、③ 我见潜伏烦恼、④ 疑惑潜伏烦恼、⑤ 我慢潜伏烦恼、⑥ 生命存在之贪欲潜伏烦恼、⑦ 无明潜伏烦恼的终结；⑧ 也是执持棍棒刀杖、争吵、争斗、争论、对抗、“你你我我”的指责、两舌、妄语的终结。

etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti,

在那里，这些邪恶不善的法就完全、无余地息灭了。’

imassa kho ahaṃ, āvuso, bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi –

对于世尊这个简略提出而未详细解释的教导的意义，各位贤友，我是这样详细理解的：

“Cakkhuñcāvuso, paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ,

① 各位贤友，缘于眼和色，眼识生起；

tiṇṇaṃ saṅgati phasso,

这三者的结合就是触；

phassapaccayā vedanā,

以触为缘而有受；

yaṃ vedeti taṃ sañjānāti,

人感受什么，就认知什么；

yaṃ sañjānāti taṃ vitakketi,

人认知什么，就思量什么；

yaṃ vitakketi taṃ papañceti,

人思量什么，就戏论（或：进行概念扩展）什么；

yaṃ papañceti tatonidānaṃ purisaṃ papañcasaññāsaṅkhā samudācaranti atītānāgatapaccuppannesu cakkhuviññeyyesu rūpesu.

由于人所戏论的，以此为根源，关于过去、未来、现在那些能被眼识知的色，种种戏论、概念、想法就会困扰这个人。

Sotañcāvuso, paṭicca sadde ca uppajjati sotaviññāṇaṃ…pe…

② 各位贤友！缘于耳和声，耳识生起...（以此类推）...由于人所戏论的，以此为根源，关于过去、未来、现在那些能被耳识知的声，种种戏论、概念、想法就会困扰这个人。

ghānañcāvuso, paṭicca gandhe ca uppajjati ghānaviññāṇaṃ…pe…

③ 各位贤友！缘于鼻和香，鼻识生起...（以此类推）...由于人所戏论的，以此为根源，关于过去、未来、现在那些能被鼻识知的香，种种戏论、概念、想法就会困扰这个人。

jivhañcāvuso, paṭicca rase ca uppajjati jivhāviññāṇaṃ…pe…

④ 各位贤友！缘于舌和味，舌识生起...（以此类推）...由于人所戏论的，以此为根源，关于过去、未来、现在那些能被舌识知的味，种种戏论、概念、想法就会困扰这个人。

kāyañcāvuso, paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṃ…pe…

⑤ 各位贤友！缘于身和触，身识生起...（以此类推）...由于人所戏论的，以此为根源，关于过去、未来、现在那些能被身识知的触，种种戏论、概念、想法就会困扰这个人。

manañcāvuso, paṭicca dhamme ca uppajjati manoviññāṇaṃ,

⑥ 各位贤友！缘于意和法，意识生起；

tiṇṇaṃ saṅgati phasso,

这三者的结合就是触；

phassapaccayā vedanā,

以触为缘而有受；

yaṃ vedeti taṃ sañjānāti,

人感受什么，就认知什么；

yaṃ sañjānāti taṃ vitakketi,

人认知什么，就思量什么；

yaṃ vitakketi taṃ papañceti,

人思量什么，就戏论什么；

yaṃ papañceti tatonidānaṃ purisaṃ papañcasaññāsaṅkhā samudācaranti atītānāgatapaccuppannesu manoviññeyyesu dhammesu.

由于人所戏论的，以此为根源，关于过去、未来、现在那些能被意识知的法，种种戏论、概念、想法就会困扰这个人。

“So vatāvuso, cakkhusmiṃ sati rūpe sati cakkhuviññāṇe sati phassapaññattiṃ paññāpessatīti – ṭhānametaṃ vijjati.

➊ 各位贤友！当有眼、有色、有眼识时，才有可能设定‘触’的概念。这是可能发生的。

Phassapaññattiyā sati vedanāpaññattiṃ paññāpessatīti – ṭhānametaṃ vijjati.

当有‘触’的概念设定时，才有可能设定‘受’的概念。这是可能发生的。

Vedanāpaññattiyā sati saññāpaññattiṃ paññāpessatīti – ṭhānametaṃ vijjati.

当有‘受’的概念设定时，才有可能设定‘想’的概念。这是可能发生的。

Saññāpaññattiyā sati vitakkapaññattiṃ paññāpessatīti – ṭhānametaṃ vijjati.

当有‘想’的概念设定时，才有可能设定‘思量’的概念。这是可能发生的。

Vitakkapaññattiyā sati papañcasaññāsaṅkhāsamudācaraṇapaññattiṃ paññāpessatīti – ṭhānametaṃ vijjati.

当有‘思量’的概念设定时，才有可能设定‘戏论、概念、想法生起’的概念。这是可能发生的。

So vatāvuso, sotasmiṃ sati sadde sati…pe…

➋ 各位贤友！当有耳、有声、有耳识时，才有可能设定‘触’的概念...（以此类推）...才有可能设定‘戏论、概念、想法生起’的概念。这是可能发生的。

ghānasmiṃ sati gandhe sati…pe…

➌ 各位贤友！当有鼻、有香、有鼻识时，才有可能设定‘触’的概念...（以此类推）...才有可能设定‘戏论、概念、想法生起’的概念。这是可能发生的。

jivhāya sati rase sati…pe…

➍ 各位贤友！当有舌、有味、有舌识时，才有可能设定‘触’的概念...（以此类推）...才有可能设定‘戏论、概念、想法生起’的概念。这是可能发生的。

kāyasmiṃ sati phoṭṭhabbe sati…pe…

➎ 各位贤友！当有身、有触所缘、有身识时，才有可能设定‘触’的概念...（以此类推）...才有可能设定‘戏论、概念、想法生起’的概念。这是可能发生的。

manasmiṃ sati dhamme sati manoviññāṇe sati phassapaññattiṃ paññāpessatīti – ṭhānametaṃ vijjati.

➏ 各位贤友！当有意、有法、有意识时，才有可能设定‘触’的概念。这是可能发生的。

Phassapaññattiyā sati vedanāpaññattiṃ paññāpessatīti – ṭhānametaṃ vijjati.

当有‘触’的概念设定时，才有可能设定‘受’的概念。这是可能发生的。

Vedanāpaññattiyā sati saññāpaññattiṃ paññāpessatīti – ṭhānametaṃ vijjati.

当有‘受’的概念设定时，才有可能设定‘想’的概念。这是可能发生的。

Saññāpaññattiyā sati vitakkapaññattiṃ paññāpessatīti – ṭhānametaṃ vijjati.

当有‘想’的概念设定时，才有可能设定‘思量’的概念。这是可能发生的。

Vitakkapaññattiyā sati papañcasaññāsaṅkhāsamudācaraṇapaññattiṃ paññāpessatīti – ṭhānametaṃ vijjati.

当有‘思量’的概念设定时，才有可能设定‘戏论、概念、想法生起’的概念。这是可能发生的。

“So vatāvuso, cakkhusmiṃ asati rūpe asati cakkhuviññāṇe asati phassapaññattiṃ paññāpessatīti – netaṃ ṭhānaṃ vijjati.

⓵ 各位贤友！当没有眼、没有色、没有眼识时，就不可能设定‘触’的概念。这是不可能发生的。

Phassapaññattiyā asati vedanāpaññattiṃ paññāpessatīti – netaṃ ṭhānaṃ vijjati.

当没有‘触’的概念设定时，就不可能设定‘受’的概念。这是不可能发生的。

Vedanāpaññattiyā asati saññāpaññattiṃ paññāpessatīti – netaṃ ṭhānaṃ vijjati.

当没有‘受’的概念设定时，就不可能设定‘想’的概念。这是不可能发生的。

Saññāpaññattiyā asati vitakkapaññattiṃ paññāpessatīti – netaṃ ṭhānaṃ vijjati.

当没有‘想’的概念设定时，就不可能设定‘思量’的概念。这是不可能发生的。

Vitakkapaññattiyā asati papañcasaññāsaṅkhāsamudācaraṇapaññattiṃ paññāpessatīti – netaṃ ṭhānaṃ vijjati.

当没有‘思量’的概念设定时，就不可能设定‘戏论、概念、想法生起’的概念。这是不可能发生的。

So vatāvuso, sotasmiṃ asati sadde asati…pe…

⓶ 各位贤友！当没有耳、没有声、没有耳识时，就不可能设定‘触’的概念...（以此类推）...就不可能设定‘戏论、概念、想法生起’的概念。这是不可能发生的。

ghānasmiṃ asati gandhe asati…pe…

⓷ 各位贤友！当没有鼻、没有香、没有鼻识时，就不可能设定‘触’的概念...（以此类推）...就不可能设定‘戏论、概念、想法生起’的概念。这是不可能发生的。

jivhāya asati rase asati…pe…

⓸ 各位贤友！当没有舌、没有味、没有舌识时，就不可能设定‘触’的概念...（以此类推）...就不可能设定‘戏论、概念、想法生起’的概念。这是不可能发生的。

kāyasmiṃ asati phoṭṭhabbe asati…pe…

⓹ 各位贤友！当没有身、没有触所缘、没有身识时，就不可能设定‘触’的概念...（以此类推）...就不可能设定‘戏论、概念、想法生起’的概念。这是不可能发生的。

manasmiṃ asati dhamme asati manoviññāṇe asati phassapaññattiṃ paññāpessatīti – netaṃ ṭhānaṃ vijjati.

⓺ 各位贤友！当没有意、没有法、没有意识时，就不可能设定‘触’的概念。这是不可能发生的。

Phassapaññattiyā asati vedanāpaññattiṃ paññāpessatīti – netaṃ ṭhānaṃ vijjati.

当没有‘触’的概念设定时，就不可能设定‘受’的概念。这是不可能发生的。

Vedanāpaññattiyā asati saññāpaññattiṃ paññāpessatīti – netaṃ ṭhānaṃ vijjati.

当没有‘受’的概念设定时，就不可能设定‘想’的概念。这是不可能发生的。

Saññāpaññattiyā asati vitakkapaññattiṃ paññāpessatīti – netaṃ ṭhānaṃ vijjati.

当没有‘想’的概念设定时，就不可能设定‘思量’的概念。这是不可能发生的。

Vitakkapaññattiyā asati papañcasaññāsaṅkhāsamudācaraṇapaññattiṃ paññāpessatīti – netaṃ ṭhānaṃ vijjati.

当没有‘思量’的概念设定时，就不可能设定‘戏论、概念、想法生起’的概念。这是不可能发生的。

“Yaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho –

各位贤友！世尊简略地提出了这个教导，没有详细解释其意义，就从座位上起来进入住所（禅房）。这个教导是：

‘yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti

‘比丘！由于某个根源，种种戏论、概念、想法会困扰一个人。

ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ

如果对这个根源（或：由此生起的事物）没有什么可乐于、可称赞、可执取的，那么这就是：

esevanto rāgānusayānaṃ…pe…

① 贪欲潜伏烦恼、② 嗔恚潜伏烦恼、③ 我见潜伏烦恼、④ 疑惑潜伏烦恼、⑤ 我慢潜伏烦恼、⑥ 生命存在之贪欲潜伏烦恼、⑦ 无明潜伏烦恼的终结；⑧ 也是执持棍棒刀杖、争吵、争斗、争论、对抗、“你你我我”的指责、两舌、妄语的终结。

etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti,

在那里，这些邪恶不善的法就完全、无余地息灭了。’

imassa kho ahaṃ, āvuso, bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi.

对于世尊这个简略提出而未详细解释的教导的意义，各位贤友，我就是这样详细理解的。

Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyātha.

如果各位贤友希望的话，可以再去到世尊那里，请教这个意义；

Yathā no bhagavā byākaroti tathā naṃ dhāreyyāthā”ti.

世尊怎样为你们解说，你们就应该怎样受持！”

205. Atha kho te bhikkhū āyasmato mahākaccānassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṃsu;

于是，那些比丘们对尊者大迦旃延所说的话感到欢喜、随喜，他们从座位上起来，前往世尊所在之处。

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu.

到了之后，顶礼世尊，然后坐在一旁。

Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –

坐在一旁的那些比丘们对世尊说：

“yaṃ kho no, bhante, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho –

“世尊！您先前简略地提出了这个教导，没有详细解释其意义，就从座位上起来进入住所（禅房）。这个教导是：

‘yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti.

‘比丘！由于某个根源，种种戏论、概念、想法会困扰一个人。

Ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ.

如果对这个根源（或：由此生起的事物）没有什么可乐于、可称赞、可执取的，那么这就是：

Esevanto rāgānusayānaṃ…pe…

① 贪欲潜伏烦恼、② 嗔恚潜伏烦恼、③ 我见潜伏烦恼、④ 疑惑潜伏烦恼、⑤ 我慢潜伏烦恼、⑥ 生命存在之贪欲潜伏烦恼、⑦ 无明潜伏烦恼的终结；⑧ 也是执持棍棒刀杖、争吵、争斗、争论、对抗、“你你我我”的指责、两舌、妄语的终结。

etthete pāpakā akusalā dhammā aparisesā nirujjhantī’ti.

在那里，这些邪恶不善的法就完全、无余地息灭了。’

Tesaṃ no, bhante, amhākaṃ acirapakkantassa bhagavato etadahosi –

世尊！那时，在您进去不久后，我们心里这样想：

‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho –

‘各位贤友！世尊对我们简略地提出了这个教导，没有详细解释其意义，就从座位上起来进入住所（禅房）了。这个教导是：

“yatonidānaṃ, bhikkhu, purisaṃ papañcasaññāsaṅkhā samudācaranti.

“比丘，由于某个根源，种种戏论、概念、想法会困扰一个人，

Ettha ce natthi abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ.

如果对这个根源（或：由此生起的事物）没有什么可乐于、可称赞、可执取的，那么这就是：

Esevanto rāgānusayānaṃ, esevanto paṭighānusayānaṃ, esevanto diṭṭhānusayānaṃ, esevanto vicikicchānusayānaṃ, esevanto mānānusayānaṃ, esevanto bhavarāgānusayānaṃ, esevanto avijjānusayānaṃ, esevanto daṇḍādāna-satthādāna-kalaha-viggaha-vivādatuvaṃtuvaṃ-pesuñña-musāvādānaṃ.

① 贪欲潜伏烦恼、② 嗔恚潜伏烦恼、③ 我见潜伏烦恼、④ 疑惑潜伏烦恼、⑤ 我慢潜伏烦恼、⑥ 生命存在之贪欲潜伏烦恼、⑦ 无明潜伏烦恼的终结；⑧ 也是执持棍棒刀杖、争吵、争斗、争论、对抗、“你你我我”的指责、两舌、妄语的终结。

Etthete pāpakā akusalā dhammā aparisesā nirujjhantī”ti.

在那里，这些邪恶不善的法就完全、无余地息灭了。”

Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’ti?

对于世尊这个简略提出而未详细解释的教导，其意义，现在有谁能为我们详细解说呢？’

Tesaṃ no, bhante, amhākaṃ etadahosi –

世尊！于是，我们又这样想：

‘ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ,

‘这位尊者大迦旃延，是被导师（世尊）称赞、被有智慧的同修行者们所尊敬的。

pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ,

尊者大迦旃延有能力为我们详细解说世尊这个简略提出而未详细解释的教导的意义，

yaṃnūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāmā’ti.

我们不如现在就去尊者大迦旃延那里，去请教尊者大迦旃延这个意义吧。’

Atha kho mayaṃ, bhante, yenāyasmā mahākaccāno tenupasaṅkamimha; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipucchimha.

世尊，于是，我们就去了尊者大迦旃延那里。到了之后，向尊者大迦旃延请教了这个意义。

Tesaṃ no, bhante, āyasmatā mahākaccānena imehi ākārehi imehi padehi imehi byañjanehi attho vibhatto”ti.

世尊！尊者大迦旃延就是以这些方式、这些言辞、这些语句为我们解释了那个意义。”

“Paṇḍito, bhikkhave, mahākaccāno;

世尊说：“比丘们！大迦旃延是贤智者；

mahāpañño, bhikkhave, mahākaccāno.

比丘们！大迦旃延具有大智慧。

Maṃ cepi tumhe, bhikkhave, etamatthaṃ paṭipuccheyyātha, ahampi taṃ evamevaṃ byākareyyaṃ yathā taṃ mahākaccānena byākataṃ. Eso cevetassa attho. Evañca [evemeva ca (ka.)] naṃ dhārethā”ti.

比丘们！即使你们来问我这个意义，我也会像大迦旃延所解释的那样来解释。这正是它的意义。你们就应该这样受持它！”

Evaṃ vutte āyasmā ānando bhagavantaṃ etadavoca –

世尊说完这番话，尊者阿难对世尊说：

“seyyathāpi, bhante, puriso jighacchādubbalyapareto madhupiṇḍikaṃ adhigaccheyya, so yato yato sāyeyya, labhetheva sādurasaṃ asecanakaṃ.

“世尊！就好比一个饥饿虚弱的人得到了一个蜜丸，他无论舔到哪里，都能尝到甜美滋润的味道；

Evameva kho, bhante, cetaso bhikkhu dabbajātiko, yato yato imassa dhammapariyāyassa paññāya atthaṃ upaparikkheyya, labhetheva attamanataṃ, labhetheva cetaso pasādaṃ.

同样地，世尊！一位有悟性、聪慧的比丘，无论从这个法门的哪个部分，用智慧去审察其意义，都能获得喜悦，获得内心的宁静和明晰。

Ko nāmo ayaṃ [ko nāmāyaṃ (syā.)], bhante, dhammapariyāyo”ti?

世尊！这个法门应该叫什么名字呢？”

“Tasmātiha tvaṃ, ānanda, imaṃ dhammapariyāyaṃ madhupiṇḍikapariyāyo tveva naṃ dhārehī”ti.

世尊说：“阿难！因此，你就将这个法门，称作‘蜜丸法门’来受持吧！”

Idamavoca bhagavā.

世尊这样说完了。

Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.

尊者阿难心满意足，欢喜地接受了世尊所说的话！

Madhupiṇḍikasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.

蜜丸经 ～狮子吼品‧第八经终

～《中部经典‧狮子吼品‧Madhupiṇḍikasutta 蜜丸经》(MN 18, 199-205)

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《1》Mūlapaṇṇāsapāḷi 根本分五十经篇 (MN 1-50, 1-513)/2. Sīhanādavagga 狮子吼品 (MN 11-20, 139-221)”

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【经名】 2.9 Dvedhāvitakkasutta 双想经 (MN 19, 206-215)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Dvedhāvitakkasuttaṃ

206. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – ‘yaṃnūnāhaṃ dvidhā katvā dvidhā katvā vitakke vihareyyan’ti. So kho ahaṃ, bhikkhave, yo cāyaṃ kāmavitakko yo ca byāpādavitakko yo ca vihiṃsāvitakko – imaṃ ekaṃ bhāgamakāsiṃ; yo cāyaṃ nekkhammavitakko yo ca abyāpādavitakko yo ca avihiṃsāvitakko – imaṃ dutiyaṃ bhāgamakāsiṃ.

207. “Tassa mayhaṃ, bhikkhave, evaṃ appamattassa ātāpino pahitattassa viharato uppajjati kāmavitakko. So evaṃ pajānāmi – ‘uppanno kho me ayaṃ kāmavitakko. So ca kho attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati, paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko’ [anibbānasaṃvattaniko”ti (?)]. ‘Attabyābādhāya saṃvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati; ‘parabyābādhāya saṃvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati; ‘ubhayabyābādhāya saṃvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati; ‘paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati. So kho ahaṃ, bhikkhave, uppannuppannaṃ kāmavitakkaṃ pajahameva [atītakālikakiriyāpadāniyeva] vinodameva [atītakālikakiriyāpadāniyeva] byantameva [byanteva (sī. syā. pī.)] naṃ akāsiṃ.

208. “Tassa mayhaṃ, bhikkhave, evaṃ appamattassa ātāpino pahitattassa viharato uppajjati byāpādavitakko…pe… uppajjati vihiṃsāvitakko. So evaṃ pajānāmi – ‘uppanno kho me ayaṃ vihiṃsāvitakko. So ca kho attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati, paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko’. ‘Attabyābādhāya saṃvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati; ‘parabyābādhāya saṃvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati; ‘ubhayabyābādhāya saṃvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati; ‘paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṃ gacchati. So kho ahaṃ, bhikkhave, uppannuppannaṃ vihiṃsāvitakkaṃ pajahameva vinodameva byantameva naṃ akāsiṃ.

“Yaññadeva, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, tathā tathā nati hoti cetaso. Kāmavitakkaṃ ce, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, pahāsi nekkhammavitakkaṃ, kāmavitakkaṃ bahulamakāsi, tassa taṃ kāmavitakkāya cittaṃ namati. Byāpādavitakkaṃ ce, bhikkhave…pe… vihiṃsāvitakkaṃ ce, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, pahāsi avihiṃsāvitakkaṃ, vihiṃsāvitakkaṃ bahulamakāsi, tassa taṃ vihiṃsāvitakkāya cittaṃ namati. Seyyathāpi, bhikkhave, vassānaṃ pacchime māse saradasamaye kiṭṭhasambādhe gopālako gāvo rakkheyya. So tā gāvo tato tato daṇḍena ākoṭeyya paṭikoṭeyya sannirundheyya sannivāreyya. Taṃ kissa hetu? Passati hi so, bhikkhave, gopālako tatonidānaṃ vadhaṃ vā bandhanaṃ vā jāniṃ vā garahaṃ vā. Evameva kho ahaṃ, bhikkhave, addasaṃ akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ.

209. “Tassa mayhaṃ, bhikkhave, evaṃ appamattassa ātāpino pahitattassa viharato uppajjati nekkhammavitakko. So evaṃ pajānāmi – ‘uppanno kho me ayaṃ nekkhammavitakko. So ca kho nevattabyābādhāya saṃvattati, na parabyābādhāya saṃvattati, na ubhayabyābādhāya saṃvattati, paññāvuddhiko avighātapakkhiko nibbānasaṃvattaniko’. Rattiṃ cepi naṃ, bhikkhave, anuvitakkeyyaṃ anuvicāreyyaṃ, neva tatonidānaṃ bhayaṃ samanupassāmi. Divasaṃ cepi naṃ, bhikkhave, anuvitakkeyyaṃ anuvicāreyyaṃ, neva tatonidānaṃ bhayaṃ samanupassāmi. Rattindivaṃ cepi naṃ, bhikkhave, anuvitakkeyyaṃ anuvicāreyyaṃ, neva tatonidānaṃ bhayaṃ samanupassāmi. Api ca kho me aticiraṃ anuvitakkayato anuvicārayato kāyo kilameyya. Kāye kilante [kilamante (ka.)] cittaṃ ūhaññeyya. Ūhate citte ārā cittaṃ samādhimhāti. So kho ahaṃ, bhikkhave, ajjhattameva cittaṃ saṇṭhapemi sannisādemi ekodiṃ karomi [ekodi karomi (pī.)] samādahāmi. Taṃ kissa hetu? ‘Mā me cittaṃ ūhaññī’ti [ugghāṭīti (syā. ka.), ūhanīti (pī.)].

210. “Tassa mayhaṃ, bhikkhave, evaṃ appamattassa ātāpino pahitattassa viharato uppajjati abyāpādavitakko…pe… uppajjati avihiṃsāvitakko. So evaṃ pajānāmi – ‘uppanno kho me ayaṃ avihiṃsāvitakko. So ca kho nevattabyābādhāya saṃvattati, na parabyābādhāya saṃvattati, na ubhayabyābādhāya saṃvattati, paññāvuddhiko avighātapakkhiko nibbānasaṃvattaniko’. Rattiṃ cepi naṃ, bhikkhave, anuvitakkeyyaṃ anuvicāreyyaṃ, neva tatonidānaṃ bhayaṃ samanupassāmi. Divasaṃ cepi naṃ, bhikkhave, anuvitakkeyyaṃ anuvicāreyyaṃ, neva tatonidānaṃ bhayaṃ samanupassāmi. Rattindivaṃ cepi naṃ, bhikkhave, anuvitakkeyyaṃ anuvicāreyyaṃ, neva tatonidānaṃ bhayaṃ samanupassāmi. Api ca kho me aticiraṃ anuvitakkayato anuvicārayato kāyo kilameyya. Kāye kilante cittaṃ ūhaññeyya. Ūhate citte ārā cittaṃ samādhimhāti. So kho ahaṃ, bhikkhave, ajjhattameva cittaṃ saṇṭhapemi, sannisādemi, ekodiṃ karomi samādahāmi. Taṃ kissa hetu? ‘Mā me cittaṃ ūhaññī’ti.

“Yaññadeva, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, tathā tathā nati hoti cetaso. Nekkhammavitakkañce, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, pahāsi kāmavitakkaṃ, nekkhammavitakkaṃ bahulamakāsi, tassaṃ taṃ nekkhammavitakkāya cittaṃ namati. Abyāpādavitakkañce, bhikkhave…pe… avihiṃsāvitakkañce, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, pahāsi vihiṃsāvitakkaṃ, avihiṃsāvitakkaṃ bahulamakāsi, tassa taṃ avihiṃsāvitakkāya cittaṃ namati. Seyyathāpi, bhikkhave, gimhānaṃ pacchime māse sabbasassesu gāmantasambhatesu gopālako gāvo rakkheyya, tassa rukkhamūlagatassa vā abbhokāsagatassa vā satikaraṇīyameva hoti – ‘etā [ete (ka.)] gāvo’ti. Evamevaṃ kho, bhikkhave, satikaraṇīyameva ahosi – ‘ete dhammā’ti.

211. “Āraddhaṃ kho pana me, bhikkhave, vīriyaṃ ahosi asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. So kho ahaṃ, bhikkhave, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihāsiṃ. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja vihāsiṃ. Pītiyā ca virāgā upekkhako ca vihāsiṃ sato ca sampajāno, sukhañca kāyena paṭisaṃvedesiṃ, yaṃ taṃ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti, tatiyaṃ jhānaṃ upasampajja vihāsiṃ. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja vihāsiṃ.

212. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmesiṃ. So anekavihitaṃ pubbenivāsaṃ anussarāmi. Seyyathidaṃ, ekampi jātiṃ…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Ayaṃ kho me, bhikkhave, rattiyā paṭhame yāme paṭhamā vijjā adhigatā; avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato.

213. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmesiṃ. So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne…pe… ime vata bhonto sattā kāyaduccaritena samannāgatā…pe… iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāmi. Ayaṃ kho me, bhikkhave, rattiyā majjhime yāme dutiyā vijjā adhigatā; avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato.

214. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ. So ‘idaṃ dukkhan’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ. ‘Ime āsavā’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ. Tassa me evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccittha, bhavāsavāpi cittaṃ vimuccittha, avijjāsavāpi cittaṃ vimuccittha, vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsiṃ. Ayaṃ kho me, bhikkhave, rattiyā pacchime yāme tatiyā vijjā adhigatā; avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato.

215. “Seyyathāpi, bhikkhave, araññe pavane mahantaṃ ninnaṃ pallalaṃ. Tamenaṃ mahāmigasaṅgho upanissāya vihareyya. Tassa kocideva puriso uppajjeyya anatthakāmo ahitakāmo ayogakkhemakāmo. So yvāssa maggo khemo sovatthiko pītigamanīyo taṃ maggaṃ pidaheyya, vivareyya kummaggaṃ, odaheyya okacaraṃ, ṭhapeyya okacārikaṃ. Evañhi so, bhikkhave, mahāmigasaṅgho aparena samayena anayabyasanaṃ [anayabyasanaṃ tanuttaṃ (sī. syā. pī.)] āpajjeyya. Tasseva kho pana, bhikkhave, mahato migasaṅghassa kocideva puriso uppajjeyya atthakāmo hitakāmo yogakkhemakāmo. So yvāssa maggo khemo sovatthiko pītigamanīyo taṃ maggaṃ vivareyya, pidaheyya kummaggaṃ, ūhaneyya okacaraṃ, nāseyya okacārikaṃ. Evañhi so, bhikkhave, mahāmigasaṅgho aparena samayena vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya.

“Upamā kho me ayaṃ, bhikkhave, katā atthassa viññāpanāya. Ayaṃ cevettha attho – mahantaṃ ninnaṃ pallalanti kho, bhikkhave, kāmānametaṃ adhivacanaṃ. Mahāmigasaṅghoti kho, bhikkhave, sattānametaṃ adhivacanaṃ. Puriso anatthakāmo ahitakāmo ayogakkhemakāmoti kho, bhikkhave, mārassetaṃ pāpimato adhivacanaṃ. Kummaggoti kho, bhikkhave, aṭṭhaṅgikassetaṃ micchāmaggassa adhivacanaṃ, seyyathidaṃ – micchādiṭṭhiyā micchāsaṅkappassa micchāvācāya micchākammantassa micchāājīvassa micchāvāyāmassa micchāsatiyā micchāsamādhissa. Okacaroti kho, bhikkhave, nandīrāgassetaṃ adhivacanaṃ. Okacārikāti kho, bhikkhave, avijjāyetaṃ adhivacanaṃ. Puriso atthakāmo hitakāmo yogakkhemakāmoti kho, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa. Khemo maggo sovatthiko pītigamanīyoti kho, bhikkhave, ariyassetaṃ aṭṭhaṅgikassa maggassa adhivacanaṃ, seyyathidaṃ – sammādiṭṭhiyā sammāsaṅkappassa sammāvācāya sammākammantassa sammāājīvassa sammāvāyāmassa sammāsatiyā sammāsamādhissa.

“Iti kho, bhikkhave, vivaṭo mayā khemo maggo sovatthiko pītigamanīyo, pihito kummaggo, ūhato okacaro, nāsitā okacārikā. Yaṃ, bhikkhave, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā. Etāni, bhikkhave, rukkhamūlāni, etāni suññāgārāni; jhāyatha, bhikkhave, mā pamādattha; mā pacchā vippaṭisārino ahuvattha. Ayaṃ vo amhākaṃ anusāsanī”ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Dvedhāvitakkasuttaṃ niṭṭhitaṃ navamaṃ.

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第十九 双想经 Dvedhāvitakkasuttaṃ

我是这样听说的。

一时，世尊住在舍卫城的祇树给孤独园。那时，世尊召唤比丘们说：“比丘们！”那些比丘回答世尊：“尊者！”世尊这样说道：

“比丘们，在我尚未证得正自觉、还是菩萨的时候，我曾这样想：‘让我把各种思虑分为两类来安住吧。’于是，比丘们，我把欲念、瞋念、害念归为一类；把出离念、无瞋念、无害念归为第二类。

比丘们，像这样，我保持不放逸、热忱、精进而安住。当欲念生起时，我这样了知它：‘我的这个欲念生起了。它会导致自我伤害，会导致伤害他人，会导致伤害双方；它会阻碍智慧，带来困扰，不利于导向涅槃。’ 比丘们，当我反思‘它会导致自我伤害’时，那欲念就消失了；当我反思‘它会导致伤害他人’时，那欲念就消失了；当我反思‘它会导致伤害双方’时，那欲念就消失了；当我反思‘它会阻碍智慧，带来困扰，不利于导向涅槃’时，那欲念就消失了。比丘们，就这样，我不断地舍弃、驱除、灭除那不断生起的欲念。

比丘们，当我这样保持不放逸、热忱、精进而安住时，当瞋念生起时……（同前段，省略）……我这样了知它：‘我的这个瞋念生起了。它会导致自我伤害，会导致伤害他人，会导致伤害双方；它会阻碍智慧，带来困扰，不利于导向涅槃。’……（同前段的反思）……比丘们，就这样，我不断地舍弃、驱除、灭除那不断生起的瞋念。

比丘们，当我这样保持不放逸、热忱、精进而安住时，当害念生起时，我这样了知它：‘我的这个害念生起了。它会导致自我伤害，会导致伤害他人，会导致伤害双方；它会阻碍智慧，带来困扰，不利于导向涅槃。’……（同前段的反思）……比丘们，就这样，我不断地舍弃、驱除、灭除那不断生起的害念。

比丘们，比丘经常思虑、经常审察什么，他的心就会倾向于什么。比丘们，如果比丘经常思虑、经常审察欲念，他就会舍弃出离念，多作欲念，他的心就会倾向于欲念。比丘们，如果比丘经常思虑、经常审察瞋念……（省略）……他就会舍弃无瞋念，多作瞋念，他的心就会倾向于瞋念。比丘们，如果比丘经常思虑、经常审察害念，他就会舍弃无害念，多作害念，他的心就会倾向于害念。

比丘们，譬如在雨季的最后一个月、秋天谷物成熟时，牧牛人要看护牛群。他会用棍子从这边、那边敲打、控制、阻拦、约束那些牛。为什么呢？比丘们，因为那牧牛人看到，如果（让牛吃了庄稼）那将会招致杀戮、捆绑、损失或责备。同样地，比丘们，我看到了不善法的过患、堕落和污秽，看到了善法在出离方面的利益和净化的一面。

比丘们，当我这样保持不放逸、热忱、精进而安住时，出离念生起了。我这样了知它：‘我的这个出离念生起了。它不会导致自我伤害，不会导致伤害他人，不会导致伤害双方；它能增长智慧，不带来困扰，有利于导向涅槃。’ 比丘们，即使我整夜思虑、审察它，我也不因此而看到任何怖畏。比丘们，即使我整个白天使虑、审察它，我也不因此而看到任何怖畏。比丘们，即使我整日整夜思虑、审察它，我也不因此而看到任何怖畏。但是，如果我过度长久地思虑、审察，我的身体就会疲劳。身体疲劳了，心就会受到扰动。心受到扰动，就会远离禅定。’比丘们，因此我就在内安住自心，使它平静，达到专一，进入禅定。为什么呢？是为了不让我的心受到扰动。

比丘们，当我这样保持不放逸、热忱、精进而安住时，无瞋念生起了……（省略）……我这样了知它：‘我的这个无瞋念生起了。它不会导致自我伤害……（同前段）……有利于导向涅槃。’……（同前段的整夜、整日、整日整夜思虑及对治）……比丘们，因此我就在内安住自心……是为了不让我的心受到扰动。

比丘们，当我这样保持不放逸、热忱、精进而安住时，无害念生起了，我这样了知它：‘我的这个无害念生起了。它不会导致自我伤害……（同前段）……有利于导向涅槃。’……（同前段的整夜、整日、整日整夜思虑及对治）……比丘们，因此我就在内安住自心，使它平静，达到专一，进入禅定。为什么呢？是为了不让我的心受到扰动。

比丘们，比丘经常思虑、经常审察什么，他的心就会倾向于什么。比丘们，如果比丘经常思虑、经常审察出离念，他就会舍弃欲念，多作出离念，他的心就会倾向于出离念。比丘们，如果比丘经常思虑、经常审察无瞋念……（省略）……他就会舍弃瞋念，多作无瞋念，他的心就会倾向于无瞋念。比丘们，如果比丘经常思虑、经常审察无害念，他就会舍弃害念，多作无害念，他的心就会倾向于无害念。

比丘们，譬如在夏季的最后一个月，所有谷物都已在村外收割完毕时，牧牛人看护着牛群。他无论是在树下还是在露天，只需要留意：‘这些是牛’就够了。同样地，比丘们，我也只需要留意：‘这些是（善的）法’就够了。

比丘们，我的精进努力、不懈怠，我的念已确立、不迷失，我的身已轻安、不躁动，我的心已入定、专一。比丘们，就这样，我远离了欲乐，远离了不善法，进入并安住于有寻、有伺、由远离而生的喜与乐的初禅。寻与伺平息后，我进入并安住于内在净信、心专一、无寻、无伺、由定而生的喜与乐的第二禅。离喜之后，我安住于舍，具念、正知，以身感受乐，即圣者们所宣称的‘舍、念、乐住’，我进入并安住于第三禅。舍断乐、舍断苦，先前已灭除了喜和忧，我进入并安住于不苦不乐、舍念清净的第四禅。

当心如此入定、清净、明洁、无秽、离垢、柔软、适业、稳固、不动摇时，我引导、倾向心于宿命随念智。我回忆起种种宿世生命：一生、二生……（省略）……百千生，许多世界的成劫、坏劫、成坏劫。‘在那里，我曾是这样的姓名，这样的种姓，这样的相貌，吃这样的食物，感受这样的苦乐，有这样的寿命。从那里死后，生到那里。在那里，我又是这样的姓名……（省略）……有这样的寿命。从那里死后，生到这里。’像这样，我回忆起种种宿世生命的具体行相和细节。比丘们，这是我在初夜时分证得的第一种明；无明被破除，明生起了；黑暗被破除，光明生起了；就像为那不放逸、热忱、精进而住者所发生的那样。

当心如此入定、清净……（省略）……稳固、不动摇时，我引导、倾向心于众生生死智。我以清净、超人的天眼，看见众生死去、投生……（省略）……了知众生随其业而投生：低劣、高贵，美貌、丑陋，善趣、恶趣。‘这些众生，具足身恶行……（省略）……意恶行，诽谤圣者，持有邪见，造作邪见之业，他们在身坏命终之后，投生于苦界、恶趣、堕处、地狱。而另一些众生，具足身善行……（省略）……意善行，不诽谤圣者，持有正见，造作正见之业，他们在身坏命终之后，投生于善趣、天界。’像这样，我以清净、超人的天眼，看见众生死去、投生，了知众生随其业而流转于低劣、高贵，美貌、丑陋，善趣、恶趣。比丘们，这是我在中夜时分证得的第二种明；无明被破除，明生起了；黑暗被破除，光明生起了；就像为那不放逸、热忱、精进而住者所发生的那样。

当心如此入定、清净……（省略）……稳固、不动摇时，我引导、倾向心于诸漏尽智。我如实了知‘这是苦’，如实了知‘这是苦的集起’，如实了知‘这是苦的寂灭’，如实了知‘这是导致苦灭的道路’。如实了知‘这些是漏’，如实了知‘这是漏的集起’，如实了知‘这是漏的寂灭’，如实了知‘这是导致漏灭的道路’。当我这样知、这样见时，我的心从欲漏中解脱出来，从有漏中解脱出来，从无明漏中解脱出来。解脱之后，生起了‘已解脱’的智。我了知：‘生命已尽，梵行已立，应作已作，不受后有。’比丘们，这是我在后夜时分证得的第三种明；无明被破除，明生起了；黑暗被破除，光明生起了；就像为那不放逸、热忱、精进而住者所发生的那样。

比丘们，譬如在森林深处的山谷里，有一个很大的低洼沼泽。有一大群鹿依*托*它而生活。这时出现了一个人，不希望它们得到好处，不希望它们获得利益，不希望它们安全，他把那条通往平安、福祉、快乐的道路堵塞了，却开辟了一条邪路，放置了诱饵，设下了圈套。比丘们，这样，那一大群鹿随后就遭遇了不幸和毁灭。

比丘们，又譬如（同样情况下），出现了另一个人，希望那一大群鹿得到好处，希望它们获得利益，希望它们安全，他把那条通往平安、福祉、快乐的道路打开了，堵塞了那条邪路，移除了诱饵，破坏了圈套。比丘们，这样，那一大群鹿随后就得以成长、繁衍、昌盛。

比丘们，我讲这个譬喻是为了说明意义。这里的意义是：比丘们，‘很大的低洼沼泽’，这是‘欲乐’的同义词。‘一大群鹿’，这是‘众生’的同义词。‘不希望（它们）得到好处、获得利益、获得安全的人’，这是‘魔罗波旬’（恶魔）的同义词。比丘们，‘邪路’，这是‘八邪道’的同义词，即：邪见、邪思惟、邪语、邪业、邪命、邪精进、邪念、邪定。‘诱饵’，比丘们，这是‘喜贪’（欢喜与贪染）的同义词。‘圈套’，比丘们，这是‘无明’的同义词。比丘们，‘希望（它们）得到好处、获得利益、获得安全的人’，这是‘如来、阿拉汉、正自觉者’的同义词。‘通往平安、福祉、快乐的道路’，这是‘八圣道’的同义词，即：正见、正思惟、正语、正业、正命、正精进、正念、正定。

比丘们，就这样，我已开启了那条通往平安、福祉、快乐的道路，堵塞了邪路，移除了（代表）喜贪的诱饵，破除了（代表）无明的圈套。比丘们，导师为了弟子的利益，出于慈悯之心，应该为他们做的事情，我已经为你们做完了。比丘们，这里有树下，这里有空闲处。比丘们，去禅修吧！不要放逸！不要以后追悔！这是我对你们的教诫。”

世尊说完这番话后，那些比丘心满意足，欢喜地接受了世尊的言教。

双想经第九终。

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《1》Mūlapaṇṇāsapāḷi 根本分五十经篇 (MN 1-50, 1-513)/2. Sīhanādavagga 狮子吼品 (MN 11-20, 139-221)”

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【经名】 2.10 Vitakkasaṇṭhānasutta 想念止息经 (MN 20, 216-221)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Vitakkasaṇṭhānasuttaṃ

216. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Adhicittamanuyuttena, bhikkhave, bhikkhunā pañca nimittāni kālena kālaṃ manasi kātabbāni. Katamāni pañca? Idha, bhikkhave, bhikkhuno yaṃ nimittaṃ āgamma yaṃ nimittaṃ manasikaroto uppajjanti pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi, tena, bhikkhave, bhikkhunā tamhā nimittā aññaṃ nimittaṃ manasi kātabbaṃ kusalūpasaṃhitaṃ. Tassa tamhā nimittā aññaṃ nimittaṃ manasikaroto kusalūpasaṃhitaṃ ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti [ekodibhoti (syā. ka.)] samādhiyati. Seyyathāpi, bhikkhave, dakkho palagaṇḍo vā palagaṇḍantevāsī vā sukhumāya āṇiyā oḷārikaṃ āṇiṃ abhinihaneyya abhinīhareyya abhinivatteyya [abhinivajjeyya (sī. pī.)]; evameva kho, bhikkhave, bhikkhuno yaṃ nimittaṃ āgamma yaṃ nimittaṃ manasikaroto uppajjanti pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi, tena, bhikkhave, bhikkhunā tamhā nimittā aññaṃ nimittaṃ manasi kātabbaṃ kusalūpasaṃhitaṃ. Tassa tamhā nimittā aññaṃ nimittaṃ manasikaroto kusalūpasaṃhitaṃ ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati.

217. “Tassa ce, bhikkhave, bhikkhuno tamhā nimittā aññaṃ nimittaṃ manasikaroto kusalūpasaṃhitaṃ uppajjanteva pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi, tena, bhikkhave, bhikkhunā tesaṃ vitakkānaṃ ādīnavo upaparikkhitabbo – ‘itipime vitakkā akusalā, itipime vitakkā sāvajjā, itipime vitakkā dukkhavipākā’ti. Tassa tesaṃ vitakkānaṃ ādīnavaṃ upaparikkhato ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Seyyathāpi, bhikkhave, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ahikuṇapena vā kukkurakuṇapena vā manussakuṇapena vā kaṇṭhe āsattena aṭṭiyeyya harāyeyya jiguccheyya; evameva kho, bhikkhave, tassa ce bhikkhuno tamhāpi nimittā aññaṃ nimittaṃ manasikaroto kusalūpasaṃhitaṃ uppajjanteva pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi, tena, bhikkhave, bhikkhunā tesaṃ vitakkānaṃ ādīnavo upaparikkhitabbo – ‘itipime vitakkā akusalā, itipime vitakkā sāvajjā, itipime vitakkā dukkhavipākā’ti. Tassa tesaṃ vitakkānaṃ ādīnavaṃ upaparikkhato ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati.

218. “Tassa ce, bhikkhave, bhikkhuno tesampi vitakkānaṃ ādīnavaṃ upaparikkhato uppajjanteva pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi, tena, bhikkhave, bhikkhunā tesaṃ vitakkānaṃ asatiamanasikāro āpajjitabbo. Tassa tesaṃ vitakkānaṃ asatiamanasikāraṃ āpajjato ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Seyyathāpi, bhikkhave, cakkhumā puriso āpāthagatānaṃ rūpānaṃ adassanakāmo assa; so nimīleyya vā aññena vā apalokeyya. Evameva kho, bhikkhave, tassa ce bhikkhuno tesampi vitakkānaṃ ādīnavaṃ upaparikkhato uppajjanteva pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi, te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati.

219. “Tassa ce, bhikkhave, bhikkhuno tesampi vitakkānaṃ asatiamanasikāraṃ āpajjato uppajjanteva pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi, tena, bhikkhave, bhikkhunā tesaṃ vitakkānaṃ vitakkasaṅkhārasaṇṭhānaṃ manasikātabbaṃ. Tassa tesaṃ vitakkānaṃ vitakkasaṅkhārasaṇṭhānaṃ manasikaroto ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Seyyathāpi, bhikkhave, puriso sīghaṃ gaccheyya. Tassa evamassa – ‘kiṃ nu kho ahaṃ sīghaṃ gacchāmi? Yaṃnūnāhaṃ saṇikaṃ gaccheyyan’ti. So saṇikaṃ gaccheyya. Tassa evamassa – ‘kiṃ nu kho ahaṃ saṇikaṃ gacchāmi? Yaṃnūnāhaṃ tiṭṭheyyan’ti. So tiṭṭheyya. Tassa evamassa – ‘kiṃ nu kho ahaṃ ṭhito? Yaṃnūnāhaṃ nisīdeyyan’ti. So nisīdeyya. Tassa evamassa – ‘kiṃ nu kho ahaṃ nisinno? Yaṃnūnāhaṃ nipajjeyyan’ti. So nipajjeyya. Evañhi so, bhikkhave, puriso oḷārikaṃ oḷārikaṃ iriyāpathaṃ abhinivajjetvā [abhinissajjetvā (syā.)] sukhumaṃ sukhumaṃ iriyāpathaṃ kappeyya. Evameva kho, bhikkhave, tassa ce bhikkhuno tesampi vitakkānaṃ asatiamanasikāraṃ āpajjato uppajjanteva pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati.

220. “Tassa ce, bhikkhave, bhikkhuno tesampi vitakkānaṃ vitakkasaṅkhārasaṇṭhānaṃ manasikaroto uppajjanteva pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi. Tena, bhikkhave, bhikkhunā dantebhidantamādhāya [dante + abhidantaṃ + ādhāyāti ṭīkāyaṃ padacchedo, dantebhīti panettha karaṇattho yutto viya dissati] jivhāya tāluṃ āhacca cetasā cittaṃ abhiniggaṇhitabbaṃ abhinippīḷetabbaṃ abhisantāpetabbaṃ. Tassa dantebhidantamādhāya jivhāya tāluṃ āhacca cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Seyyathāpi, bhikkhave, balavā puriso dubbalataraṃ purisaṃ sīse vā gale vā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya; evameva kho, bhikkhave, tassa ce bhikkhuno tesampi vitakkānaṃ vitakkasaṅkhārasaṇṭhānaṃ manasikaroto uppajjanteva pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi. Tena, bhikkhave, bhikkhunā dantebhidantamādhāya jivhāya tāluṃ āhacca cetasā cittaṃ abhiniggaṇhitabbaṃ abhinippīḷetabbaṃ abhisantāpetabbaṃ. Tassa dantebhidantamādhāya jivhāya tāluṃ āhacca cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati.

221. “Yato kho [yato ca kho (syā. ka.)], bhikkhave, bhikkhuno yaṃ nimittaṃ āgamma yaṃ nimittaṃ manasikaroto uppajjanti pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi, tassa tamhā nimittā aññaṃ nimittaṃ manasikaroto kusalūpasaṃhitaṃ ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Tesampi vitakkānaṃ ādīnavaṃ upaparikkhato ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Tesampi vitakkānaṃ asatiamanasikāraṃ āpajjato ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Tesampi vitakkānaṃ vitakkasaṅkhārasaṇṭhānaṃ manasikaroto ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Dantebhidantamādhāya jivhāya tāluṃ āhacca cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato ye pāpakā akusalā vitakkā chandūpasaṃhitāpi dosūpasaṃhitāpi mohūpasaṃhitāpi te pahīyanti te abbhatthaṃ gacchanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Ayaṃ vuccati, bhikkhave, bhikkhu vasī vitakkapariyāyapathesu. Yaṃ vitakkaṃ ākaṅkhissati taṃ vitakkaṃ vitakkessati, yaṃ vitakkaṃ nākaṅkhissati na taṃ vitakkaṃ vitakkessati. Acchecchi taṇhaṃ, vivattayi [vāvattayi (sī. pī.)] saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā”ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Vitakkasaṇṭhānasuttaṃ niṭṭhitaṃ dasamaṃ.

Sīhanādavaggo niṭṭhito dutiyo.

Tassuddānaṃ –

Cūḷasīhanādalomahaṃsavaro, mahācūḷadukkhakkhandhaanumānikasuttaṃ;

Khilapatthamadhupiṇḍikadvidhāvitakka, pañcanimittakathā puna vaggo.

☸---------------------------------------------------------------------

第二十 想念止息经 Vitakkasaṇṭhānasuttaṃ

我是这样听说的。

有一个时候，世尊住在舍卫城的祇树给孤独园。那时，世尊召唤各位比丘说：“诸位比丘！”那些比丘回答世尊：“世尊！”于是世尊这样说道：

“诸位比丘！如果比丘为了修习更高的心境，应当适时地在心中作意五种相。哪五种呢？诸位比丘！在此，如果比丘因为某个相，在心中作意这个相时，生起了邪恶不善的、伴随贪欲、伴随瞋恚、伴随愚痴的念头，诸位比丘！这时，那个比丘应当从那个相转向，在心中作意另一个伴随善法的相。当他从那个相转向，在心中作意另一个伴随善法的相时，那些邪恶不善的、伴随贪欲、伴随瞋恚、伴随愚痴的念头就会被舍弃，就会消失。由于这些念头被舍弃，他的内心就会安定、静止、达到专一，获得正定。

诸位比丘！就像一个熟练的木匠或他的学徒，用一个细小的楔子敲击，就能推出、取出并移除一个粗大的楔子；同样的，诸位比丘！如果比丘因为某个相，在心中作意这个相时，生起了邪恶不善的、伴随贪欲、伴随瞋恚、伴随愚痴的念头，诸位比丘！那个比丘应当从那个相转向，在心中作意另一个伴随善法的相。当他从那个相转向，在心中作意另一个伴随善法的相时，那些邪恶不善的、伴随贪欲、伴随瞋恚、伴随愚痴的念头就会被舍弃，就会消失。由于这些念头被舍弃，他的内心就会安定、静止、达到专一，获得正定。

诸位比丘！如果那个比丘从那个相转向，在心中作意另一个伴随善法的相时，那些邪恶不善的、伴随贪欲、伴随瞋恚、伴随愚痴的念头仍然生起，诸位比丘！那个比丘就应当审查这些念头的过患：‘这些念头确实是不善的，这些念头确实是有罪过的，这些念头确实会导致痛苦的果报。’当他审查这些念头的过患时，那些邪恶不善的、伴随贪欲、伴随瞋恚、伴随愚痴的念头就会被舍弃，就会消失。由于这些念头被舍弃，他的内心就会安定、静止、达到专一，获得正定。诸位比丘！就像一个年轻的女子或男子，爱好打扮装饰，如果有人把蛇的尸体、或狗的尸体、或人的尸体挂在他的脖子上，他就会感到烦恼、羞耻和厌恶；同样的，诸位比丘！如果那个比丘从那个相转向，在心中作意另一个伴随善法的相时，那些邪恶不善的、伴随贪欲、伴随瞋恚、伴随愚痴的念头仍然生起，那个比丘就应当审查这些念头的过患：‘这些念头确实是不善的，这些念头确实是有罪过的，这些念头确实会导致痛苦的果报。’当他审查这些念头的过患时，那些邪恶不善的、伴随贪欲、伴随瞋恚、伴随愚痴的念头就会被舍弃，就会消失。由于这些念头被舍弃，他的内心就会安定、静止、达到专一，获得正定。

诸位比丘！如果那个比丘审查这些念头的过患时，那些邪恶不善的、伴随贪欲、伴随瞋恚、伴随愚痴的念头仍然生起，诸位比丘！那个比丘应当对这些念头不忆念、不作意。当他对这些念头不忆念、不作意时，那些邪恶不善的、伴随贪欲、伴随瞋恚、伴随愚痴的念头就会被舍弃，就会消失。由于这些念头被舍弃，他的内心就会安定、静止、达到专一，获得正定。诸位比丘！就像一个有眼睛的人，不想看见进入视野的景象，他就会闭上眼睛或者看向别处；同样的，诸位比丘！如果那个比丘审查这些念头的过患时，那些邪恶不善的、伴随贪欲、伴随瞋恚、伴随愚痴的念头仍然生起，那个比丘应当对这些念头不忆念、不作意。当他对这些念头不忆念、不作意时，那些邪恶不善的、伴随贪欲、伴随瞋恚、伴随愚痴的念头就会被舍弃，就会消失。由于这些念头被舍弃，他的内心就会安定、静止、达到专一，获得正定。

诸位比丘！如果那个比丘对这些念头不忆念、不作意时，那些邪恶不善的、伴随贪欲、伴随瞋恚、伴随愚痴的念头仍然生起，那个比丘应当对这些念头作意念头的行止息。当他对这些念头作意念头的行止息时，那些邪恶不善的、伴随贪欲、伴随瞋恚、伴随愚痴的念头就会被舍弃，就会消失。由于这些念头被舍弃，他的内心就会安定、静止、达到专一，获得正定。诸位比丘！譬如有一个人正在快走，他这样想：‘我为什么要快走呢？我不如慢走吧。’于是他慢走。他又这样想：‘我为什么要慢走呢？我不如站住吧。’于是他站住。他又这样想：‘我为什么要站着呢？我不如坐下吧。’于是他坐下。他又这样想：‘我为什么要坐着呢？我不如躺下吧。’于是他就躺下。诸位比丘！就这样，那个人依次舍弃了粗重的姿势，采用了细微的姿势。同样的，诸位比丘！如果那个比丘对这些念头不忆念、不作意时，那些邪恶不善的、伴随贪欲、伴随瞋恚、伴随愚痴的念头仍然生起，诸位比丘！那个比丘应当对这些念头作意念头的行止息。当他对这些念头作意念头的行止息时，那些邪恶不善的、伴随贪欲、伴随瞋恚、伴随愚痴的念头就会被舍弃，就会消失。由于这些念头被舍弃，他的内心就会安定、静止、达到专一，获得正定。

诸位比丘！如果那个比丘对这些念头作意念头的行止息时，那些邪恶不善的、伴随贪欲、伴随瞋恚、伴随愚痴的念头仍然生起，诸位比丘！那个比丘应当牙齿紧咬，舌抵上颚，用意念克制、压伏、制服（邪）心。当他牙齿紧咬，舌抵上颚，用意念克制、压伏、制服（邪）心时，那些邪恶不善的、伴随贪欲、伴随瞋恚、伴随愚痴的念头就会被舍弃，就会消失。由于这些念头被舍弃，他的内心就会安定、静止、达到专一，获得正定。诸位比丘！就像一个强壮有力的人，抓住一个较弱的人的头或脖子或肩膀，把他制伏、压倒、击垮；同样的，诸位比丘！如果那个比丘对这些念头作意念头的行止息时，那些邪恶不善的、伴随贪欲、伴随瞋恚、伴随愚痴的念头仍然生起，诸位比丘！那个比丘应当牙齿紧咬，舌抵上颚，用意念克制、压伏、制服（邪）心。当他牙齿紧咬，舌抵上颚，用意念克制、压伏、制服（邪）心时，那些邪恶不善的、伴随贪欲、伴随瞋恚、伴随愚痴的念头就会被舍弃，就会消失。由于这些念头被舍弃，他的内心就会安定、静止、达到专一，获得正定。

诸位比丘！当比丘因为某个相，在心中作意这个相时，生起了邪恶不善的、伴随贪欲、伴随瞋恚、伴随愚痴的念头，他从那个相转向，在心中作意另一个伴随善法的相，那些邪恶不善的、伴随贪欲、伴随瞋恚、伴随愚痴的念头就会被舍弃，就会消失。由于这些念头被舍弃，他的内心就会安定、静止、达到专一，获得正定。他审查这些念头的过患，那些邪恶不善的、伴随贪欲、伴随瞋恚、伴随愚痴的念头就会被舍弃，就会消失。由于这些念头被舍弃，他的内心就会安定、静止、达到专一，获得正定。他对这些念头不忆念、不作意，那些邪恶不善的、伴随贪欲、伴随瞋恚、伴随愚痴的念头就会被舍弃，就会消失。由于这些念头被舍弃，他的内心就会安定、静止、达到专一，获得正定。他对这些念头作意念头的行止息，那些邪恶不善的、伴随贪欲、伴随瞋恚、伴随愚痴的念头就会被舍弃，就会消失。由于这些念头被舍弃，他的内心就会安定、静止、达到专一，获得正定。他牙齿紧咬，舌抵上颚，用意念克制、压伏、制服（邪）心，那些邪恶不善的、伴随贪欲、伴随瞋恚、伴随愚痴的念头就会被舍弃，就会消失。由于这些念头被舍弃，他的内心就会安定、静止、达到专一，获得正定。诸位比丘！这样的比丘被称为掌握了念头路径之道的人。他想要思考的念头，就能思考；他不想思考的念头，就不会去思考。他斩断了渴爱，解开了束缚，通过完全了知我慢，终结了痛苦。”

世尊这样说完后，那些比丘心意满足，对世尊所说的话感到欢喜并信受奉行。

想念止息经 第十终。

狮子吼品 第二终。

此品概要 –

小狮子吼、鸟毛、胜者，大、小苦蕴、揣量经；

荆棘处、蜜丸、二种寻，五相之说，此为一品。

☸*********************************************************************

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《1》Mūlapaṇṇāsapāḷi 根本分五十经篇 (MN 1-50, 1-513)/3. Opammavagga 譬喻品 (MN 21-30, 222-324)”

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【经名】 3.1 Kakacūpamasutta 锯喻经 (MN 21, 222-233)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Opammavaggo

1. Kakacūpamasuttaṃ

222. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā moḷiyaphagguno bhikkhunīhi saddhiṃ ativelaṃ saṃsaṭṭho viharati. Evaṃ saṃsaṭṭho āyasmā moḷiyaphagguno bhikkhunīhi saddhiṃ viharati – sace koci bhikkhu āyasmato moḷiyaphaggunassa sammukhā tāsaṃ bhikkhunīnaṃ avaṇṇaṃ bhāsati, tenāyasmā moḷiyaphagguno kupito anattamano adhikaraṇampi karoti. Sace pana koci bhikkhu tāsaṃ bhikkhunīnaṃ sammukhā āyasmato moḷiyaphaggunassa avaṇṇaṃ bhāsati, tena tā bhikkhuniyo kupitā anattamanā adhikaraṇampi karonti. Evaṃ saṃsaṭṭho āyasmā moḷiyaphagguno bhikkhunīhi saddhiṃ viharati. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “āyasmā, bhante, moḷiyaphagguno bhikkhunīhi saddhiṃ ativelaṃ saṃsaṭṭho viharati. Evaṃ saṃsaṭṭho, bhante, āyasmā moḷiyaphagguno bhikkhunīhi saddhiṃ viharati – sace koci bhikkhu āyasmato moḷiyaphaggunassa sammukhā tāsaṃ bhikkhunīnaṃ avaṇṇaṃ bhāsati, tenāyasmā moḷiyaphagguno kupito anattamano adhikaraṇampi karoti. Sace pana koci bhikkhu tāsaṃ bhikkhunīnaṃ sammukhā āyasmato moḷiyaphaggunassa avaṇṇaṃ bhāsati, tena tā bhikkhuniyo kupitā anattamanā adhikaraṇampi karonti. Evaṃ saṃsaṭṭho, bhante, āyasmā moḷiyaphagguno bhikkhunīhi saddhiṃ viharatī”ti.

223. Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi – “ehi tvaṃ, bhikkhu, mama vacanena moḷiyaphaggunaṃ bhikkhuṃ āmantehi – ‘satthā taṃ, āvuso phagguna, āmantetī’”ti. “Evaṃ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā moḷiyaphagguno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ moḷiyaphaggunaṃ etadavoca – “satthā taṃ, āvuso phagguna, āmantetī”ti. “Evamāvuso”ti kho āyasmā moḷiyaphagguno tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ moḷiyaphaggunaṃ bhagavā etadavoca –

“Saccaṃ kira tvaṃ, phagguna, bhikkhunīhi saddhiṃ ativelaṃ saṃsaṭṭho viharasi? Evaṃ saṃsaṭṭho kira tvaṃ, phagguna, bhikkhunīhi saddhiṃ viharasi – sace koci bhikkhu tuyhaṃ sammukhā tāsaṃ bhikkhunīnaṃ avaṇṇaṃ bhāsati, tena tvaṃ kupito anattamano adhikaraṇampi karosi. Sace pana koci bhikkhu tāsaṃ bhikkhunīnaṃ sammukhā tuyhaṃ avaṇṇaṃ bhāsati, tena tā bhikkhuniyo kupitā anattamanā adhikaraṇampi karonti. Evaṃ saṃsaṭṭho kira tvaṃ, phagguna, bhikkhunīhi saddhiṃ viharasī”ti? “Evaṃ, bhante”ti. “Nanu tvaṃ, phagguna, kulaputto saddhā agārasmā anagāriyaṃ pabbajito”ti? “Evaṃ, bhante”ti.

224. “Na kho te etaṃ, phagguna, patirūpaṃ kulaputtassa saddhā agārasmā anagāriyaṃ pabbajitassa, yaṃ tvaṃ bhikkhunīhi saddhiṃ ativelaṃ saṃsaṭṭho vihareyyāsi. Tasmātiha, phagguna, tava cepi koci sammukhā tāsaṃ bhikkhunīnaṃ avaṇṇaṃ bhāseyya, tatrāpi tvaṃ, phagguna, ye gehasitā [gehassitā (?)] chandā ye gehasitā vitakkā te pajaheyyāsi. Tatrāpi te, phagguna, evaṃ sikkhitabbaṃ – ‘na ceva me cittaṃ vipariṇataṃ bhavissati, na ca pāpikaṃ vācaṃ nicchāressāmi, hitānukampī ca viharissāmi mettacitto, na dosantaro’ti. Evañhi te, phagguna, sikkhitabbaṃ.

“Tasmātiha, phagguna, tava cepi koci sammukhā tāsaṃ bhikkhunīnaṃ pāṇinā pahāraṃ dadeyya, leḍḍunā pahāraṃ dadeyya, daṇḍena pahāraṃ dadeyya, satthena pahāraṃ dadeyya. Tatrāpi tvaṃ, phagguna, ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi. Tatrāpi te, phagguna, evaṃ sikkhitabbaṃ ‘na ceva me cittaṃ vipariṇataṃ bhavissati, na ca pāpikaṃ vācaṃ nicchāressāmi, hitānukampī ca viharissāmi mettacitto, na dosantaro’ti. Evañhi te, phagguna, sikkhitabbaṃ.

“Tasmātiha, phagguna, tava cepi koci sammukhā avaṇṇaṃ bhāseyya, tatrāpi tvaṃ, phagguna, ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi. Tatrāpi te, phagguna, evaṃ sikkhitabbaṃ ‘na ceva me cittaṃ vipariṇataṃ bhavissati, na ca pāpikaṃ vācaṃ nicchāressāmi, hitānukampī ca viharissāmi mettacitto, na dosantaro’ti. Evañhi te, phagguna, sikkhitabbaṃ.

“Tasmātiha, phagguna, tava cepi koci pāṇinā pahāraṃ dadeyya, leḍḍunā pahāraṃ dadeyya, daṇḍena pahāraṃ dadeyya, satthena pahāraṃ dadeyya, tatrāpi tvaṃ, phagguna, ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi. Tatrāpi te, phagguna, evaṃ sikkhitabbaṃ ‘na ceva me cittaṃ vipariṇataṃ bhavissati, na ca pāpikaṃ vācaṃ nicchāressāmi, hitānukampī ca viharissāmi mettacitto, na dosantaro’ti. Evañhi te, phagguna, sikkhitabban”ti.

225. Atha kho bhagavā bhikkhū āmantesi – “ārādhayiṃsu vata me, bhikkhave, bhikkhū ekaṃ samayaṃ cittaṃ. Idhāhaṃ, bhikkhave, bhikkhū āmantesiṃ – ahaṃ kho, bhikkhave, ekāsanabhojanaṃ bhuñjāmi. Ekāsanabhojanaṃ kho ahaṃ, bhikkhave, bhuñjamāno appābādhatañca sañjānāmi appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha tumhepi, bhikkhave, ekāsanabhojanaṃ bhuñjatha. Ekāsanabhojanaṃ kho, bhikkhave, tumhepi bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcāti. Na me, bhikkhave, tesu bhikkhūsu anusāsanī karaṇīyā ahosi; satuppādakaraṇīyameva me, bhikkhave, tesu bhikkhūsu ahosi.

“Seyyathāpi, bhikkhave, subhūmiyaṃ catumahāpathe ājaññaratho yutto assa ṭhito odhastapatodo. Tamenaṃ dakkho yoggācariyo assadammasārathi abhiruhitvā, vāmena hatthena rasmiyo gahetvā, dakkhiṇena hatthena patodaṃ gahetvā, yenicchakaṃ yadicchakaṃ sāreyyapi paccāsāreyyapi. Evameva kho, bhikkhave, na me tesu bhikkhūsu anusāsanī karaṇīyā ahosi, satuppādakaraṇīyameva me, bhikkhave, tesu bhikkhūsu ahosi. Tasmātiha, bhikkhave, tumhepi akusalaṃ pajahatha, kusalesu dhammesu āyogaṃ karotha. Evañhi tumhepi imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatha.

“Seyyathāpi, bhikkhave, gāmassa vā nigamassa vā avidūre mahantaṃ sālavanaṃ. Tañcassa eḷaṇḍehi sañchannaṃ. Tassa kocideva puriso uppajjeyya atthakāmo hitakāmo yogakkhemakāmo. So yā tā sālalaṭṭhiyo kuṭilā ojāpaharaṇiyo [ojaharaṇiyo (ka.)] tā chetvā [tacchetvā (sī. syā. pī.)] bahiddhā nīhareyya, antovanaṃ suvisodhitaṃ visodheyya. Yā pana tā sālalaṭṭhiyo ujukā sujātā tā sammā parihareyya. Evañhetaṃ, bhikkhave, sālavanaṃ aparena samayena vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya. Evameva kho, bhikkhave, tumhepi akusalaṃ pajahatha, kusalesu dhammesu āyogaṃ karotha. Evañhi tumhepi imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatha.

226. “Bhūtapubbaṃ, bhikkhave, imissāyeva sāvatthiyā vedehikā nāma gahapatānī ahosi. Vedehikāya, bhikkhave, gahapatāniyā evaṃ kalyāṇo kittisaddo abbhuggato – ‘soratā vedehikā gahapatānī, nivātā vedehikā gahapatānī, upasantā vedehikā gahapatānī’ti. Vedehikāya kho pana, bhikkhave, gahapatāniyā kāḷī nāma dāsī ahosi dakkhā analasā susaṃvihitakammantā.

“Atha kho, bhikkhave, kāḷiyā dāsiyā etadahosi – ‘mayhaṃ kho ayyāya evaṃ kalyāṇo kittisaddo abbhuggato – “soratā vedehikā gahapatānī, nivātā vedehikā gahapatānī, upasantā vedehikā gahapatānī”ti. Kiṃ nu kho me ayyā santaṃyeva nu kho ajjhattaṃ kopaṃ na pātukaroti udāhu asantaṃ udāhu mayhamevete [mayhevete (sī. pī.)] kammantā susaṃvihitā yena me ayyā santaṃyeva ajjhattaṃ kopaṃ na pātukaroti, no asantaṃ? Yaṃnūnāhaṃ ayyaṃ vīmaṃseyyan’ti. Atha kho, bhikkhave, kāḷī dāsī divā uṭṭhāsi. Atha kho, bhikkhave, vedehikā gahapatānī kāḷiṃ dāsiṃ etadavoca – ‘he je kāḷī’ti. ‘Kiṃ, ayye’ti? ‘Kiṃ, je, divā uṭṭhāsī’ti? ‘Na khvayye [na kho ayye (sī. pī.)], kiñcī’ti. ‘No vata re kiñci, pāpi dāsi [pāpadāsi (syā. ka.)], divā uṭṭhāsī’ti kupitā anattamanā bhākuṭiṃ [bhūkuṭiṃ (sī. pī.), bhakuṭīṃ (syā.)] akāsi. Atha kho, bhikkhave, kāḷiyā dāsiyā etadahosi – ‘santaṃyeva kho me ayyā ajjhattaṃ kopaṃ na pātukaroti, no asantaṃ; mayhamevete kammantā susaṃvihitā, yena me ayyā santaṃyeva ajjhattaṃ kopaṃ na pātukaroti, no asantaṃ. Yaṃnūnāhaṃ bhiyyosomattāya ayyaṃ vīmaṃseyyan’”ti.

“Atha kho, bhikkhave, kāḷī dāsī divātaraṃyeva uṭṭhāsi. Atha kho, bhikkhave, vedehikā gahapatānī kāḷiṃ dāsiṃ etadavoca – ‘he je, kāḷī’ti. ‘Kiṃ, ayye’ti? ‘Kiṃ, je, divātaraṃ uṭṭhāsī’ti? ‘Na khvayye, kiñcī’ti. ‘No vata re kiñci, pāpi dāsi, divātaraṃ uṭṭhāsī’ti kupitā anattamanā anattamanavācaṃ nicchāresi. Atha kho, bhikkhave, kāḷiyā dāsiyā etadahosi – ‘santaṃyeva kho me ayyā ajjhattaṃ kopaṃ na pātukaroti, no asantaṃ. Mayhamevete kammantā susaṃvihitā, yena me ayyā santaṃyeva ajjhattaṃ kopaṃ na pātukaroti, no asantaṃ. Yaṃnūnāhaṃ bhiyyosomattāya ayyaṃ vīmaṃseyyan’ti.

“Atha kho, bhikkhave, kāḷī dāsī divātaraṃyeva uṭṭhāsi. Atha kho, bhikkhave, vedehikā gahapatānī kāḷiṃ dāsiṃ etadavoca – ‘he je, kāḷī’ti. ‘Kiṃ, ayye’ti? ‘Kiṃ, je, divā uṭṭhāsī’ti? ‘Na khvayye, kiñcī’ti. ‘No vata re kiñci, pāpi dāsi, divā uṭṭhāsī’ti kupitā anattamanā aggaḷasūciṃ gahetvā sīse pahāraṃ adāsi, sīsaṃ vobhindi [vi + ava + bhindi = vobhindi]. Atha kho, bhikkhave, kāḷī dāsī bhinnena sīsena lohitena galantena paṭivissakānaṃ ujjhāpesi – ‘passathayye, soratāya kammaṃ; passathayye, nivātāya kammaṃ, passathayye, upasantāya kammaṃ! Kathañhi nāma ekadāsikāya divā uṭṭhāsīti kupitā anattamanā aggaḷasūciṃ gahetvā sīse pahāraṃ dassati, sīsaṃ vobhindissatī’ti.

“Atha kho, bhikkhave, vedehikāya gahapatāniyā aparena samayena evaṃ pāpako kittisaddo abbhuggacchi – ‘caṇḍī vedehikā gahapatānī, anivātā vedehikā gahapatānī, anupasantā vedehikā gahapatānī’ti.

“Evameva kho, bhikkhave, idhekacco bhikkhu tāvadeva soratasorato hoti nivātanivāto hoti upasantūpasanto hoti yāva na amanāpā vacanapathā phusanti. Yato ca, bhikkhave, bhikkhuṃ amanāpā vacanapathā phusanti, atha bhikkhu ‘sorato’ti veditabbo, ‘nivāto’ti veditabbo, ‘upasanto’ti veditabbo. Nāhaṃ taṃ, bhikkhave, bhikkhuṃ ‘suvaco’ti vadāmi yo cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārahetu suvaco hoti, sovacassataṃ āpajjati. Taṃ kissa hetu? Tañhi so, bhikkhave, bhikkhu cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ alabhamāno na suvaco hoti, na sovacassataṃ āpajjati. Yo ca kho, bhikkhave, bhikkhu dhammaṃyeva sakkaronto, dhammaṃ garuṃ karonto, dhammaṃ mānento, dhammaṃ pūjento, dhammaṃ apacāyamāno [dhammaṃ yeva sakkaronto dhammaṃ garukaronto dhammaṃ apacāyamāno (sī. syā. pī.)] suvaco hoti, sovacassataṃ āpajjati, tamahaṃ ‘suvaco’ti vadāmi. Tasmātiha, bhikkhave, ‘dhammaṃyeva sakkarontā, dhammaṃ garuṃ karontā, dhammaṃ mānentā, dhammaṃ pūjentā, dhammaṃ apacāyamānā suvacā bhavissāma, sovacassataṃ āpajjissāmā’ti. Evañhi vo, bhikkhave, sikkhitabbaṃ.

227. “Pañcime, bhikkhave, vacanapathā yehi vo pare vadamānā vadeyyuṃ – kālena vā akālena vā; bhūtena vā abhūtena vā; saṇhena vā pharusena vā; atthasaṃhitena vā anatthasaṃhitena vā; mettacittā vā dosantarā vā. Kālena vā, bhikkhave, pare vadamānā vadeyyuṃ akālena vā; bhūtena vā, bhikkhave, pare vadamānā vadeyyuṃ abhūtena vā; saṇhena vā, bhikkhave, pare vadamānā vadeyyuṃ pharusena vā; atthasaṃhitena vā, bhikkhave, pare vadamānā vadeyyuṃ anatthasaṃhitena vā; mettacittā vā, bhikkhave, pare vadamānā vadeyyuṃ dosantarā vā. Tatrāpi vo, bhikkhave, evaṃ sikkhitabbaṃ – ‘na ceva no cittaṃ vipariṇataṃ bhavissati, na ca pāpikaṃ vācaṃ nicchāressāma, hitānukampī ca viharissāma mettacittā, na dosantarā. Tañca puggalaṃ mettāsahagatena cetasā pharitvā viharissāma, tadārammaṇañca sabbāvantaṃ lokaṃ mettāsahagatena cittena vipulena mahaggatena appamāṇena averena abyābajjhena [abyāpajjhena (sī. syā. pī.), abyāpajjena (ka.) aṅguttaratikanipātaṭīkā oloketabbā] pharitvā viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabbaṃ.

228. “Seyyathāpi, bhikkhave, puriso āgaccheyya kudālapiṭakaṃ [kuddālapiṭakaṃ (sī. syā. pī.)] ādāya. So evaṃ vadeyya – ‘ahaṃ imaṃ mahāpathaviṃ apathaviṃ karissāmī’ti. So tatra tatra vikhaṇeyya [khaṇeyya (sī. syā. pī.)], tatra tatra vikireyya, tatra tatra oṭṭhubheyya, tatra tatra omutteyya – ‘apathavī bhavasi, apathavī bhavasī’ti. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso imaṃ mahāpathaviṃ apathaviṃ kareyyā”ti? “No hetaṃ, bhante”. “Taṃ kissa hetu”? “Ayañhi, bhante, mahāpathavī gambhīrā appameyyā. Sā na sukarā apathavī kātuṃ; yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. “Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṃ – kālena vā akālena vā; bhūtena vā abhūtena vā; saṇhena vā pharusena vā; atthasaṃhitena vā anatthasaṃhitena vā; mettacittā vā dosantarā vā. Kālena vā, bhikkhave, pare vadamānā vadeyyuṃ akālena vā; bhūtena vā bhikkhave, pare vadamānā vadeyyuṃ abhūtena vā; saṇhena vā, bhikkhave, pare vadamānā vadeyyuṃ pharusena vā; atthasaṃhitena vā, bhikkhave, pare vadamānā vadeyyuṃ anatthasaṃhitena vā; mettacittā vā, bhikkhave, pare vadamānā vadeyyuṃ dosantarā vā. Tatrāpi vo, bhikkhave, evaṃ sikkhitabbaṃ – ‘na ceva no cittaṃ vipariṇataṃ bhavissati, na ca pāpikaṃ vācaṃ nicchāressāma, hitānukampī ca viharissāma mettacittā na dosantarā. Tañca puggalaṃ mettāsahagatena cetasā pharitvā viharissāma, tadārammaṇañca sabbāvantaṃ lokaṃ pathavisamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabbaṃ.

229. “Seyyathāpi, bhikkhave, puriso āgaccheyya lākhaṃ vā haliddiṃ vā nīlaṃ vā mañjiṭṭhaṃ vā ādāya. So evaṃ vadeyya – ‘ahaṃ imasmiṃ ākāse rūpaṃ likhissāmi, rūpapātubhāvaṃ karissāmī’ti. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso imasmiṃ ākāse rūpaṃ likheyya, rūpapātubhāvaṃ kareyyā”ti? “No hetaṃ, bhante”. “Taṃ kissa hetu”? “Ayañhi, bhante, ākāso arūpī anidassano. Tattha na sukaraṃ rūpaṃ likhituṃ, rūpapātubhāvaṃ kātuṃ; yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. “Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṃ kālena vā akālena vā …pe… ‘na ceva… tadārammaṇañca sabbāvantaṃ lokaṃ ākāsasamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabbaṃ.

230. “Seyyathāpi, bhikkhave, puriso āgaccheyya ādittaṃ tiṇukkaṃ ādāya. So evaṃ vadeyya – ‘ahaṃ imāya ādittāya tiṇukkāya gaṅgaṃ nadiṃ santāpessāmi saṃparitāpessāmī’ti. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso ādittāya tiṇukkāya gaṅgaṃ nadiṃ santāpeyya saṃparitāpeyyā”ti? “No hetaṃ, bhante”. “Taṃ kissa hetu”? “Gaṅgā hi, bhante, nadī gambhīrā appameyyā. Sā na sukarā ādittāya tiṇukkāya santāpetuṃ saṃparitāpetuṃ; yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. “Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṃ kālena vā akālena vā…pe… ‘na ceva… tadārammaṇañca sabbāvantaṃ lokaṃ gaṅgāsamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā”ti. Evañhi vo, bhikkhave, sikkhitabbaṃ.

231. “Seyyathāpi, bhikkhave, biḷārabhastā madditā sumadditā suparimadditā, mudukā tūlinī chinnasassarā chinnabhabbharā. Atha puriso āgaccheyya kaṭṭhaṃ vā kathalaṃ [kaṭhalaṃ (sī. syā. pī.)] vā ādāya. So evaṃ vadeyya – ‘ahaṃ imaṃ biḷārabhastaṃ madditaṃ sumadditaṃ suparimadditaṃ, mudukaṃ tūliniṃ, chinnasassaraṃ chinnabhabbharaṃ kaṭṭhena vā kathalena vā sarasaraṃ karissāmi bharabharaṃ karissāmī’ti. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso amuṃ biḷārabhastaṃ madditaṃ sumadditaṃ suparimadditaṃ, mudukaṃ tūliniṃ, chinnasassaraṃ chinnabhabbharaṃ kaṭṭhena vā kathalena vā sarasaraṃ kareyya, bharabharaṃ kareyyā”ti? “No hetaṃ, bhante”. “Taṃ kissa hetu”? “Amu hi, bhante, biḷārabhastā madditā sumadditā suparimadditā, mudukā tūlinī, chinnasassarā chinnabhabbharā. Sā na sukarā kaṭṭhena vā kathalena vā sarasaraṃ kātuṃ bharabharaṃ kātuṃ; yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. “Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṃ kālena vā akālena vā; bhūtena vā abhūtena vā; saṇhena vā pharusena vā; atthasaṃhitena vā anatthasaṃhitena vā; mettacittā vā dosantarā vā. Kālena vā bhikkhave pare vadamānā vadeyyuṃ akālena vā; bhūtena vā, bhikkhave, pare vadamānā vadeyyuṃ abhūtena vā; saṇhena vā, bhikkhave, pare vadamānā vadeyyuṃ pharusena vā; atthasaṃhitena vā, bhikkhave, pare vadamānā vadeyyuṃ anatthasaṃhitena vā; mettacittā vā, bhikkhave, pare vadamānā vadeyyuṃ dosantarā vā. Tatrāpi vo, bhikkhave, evaṃ sikkhitabbaṃ – ‘na ceva no cittaṃ vipariṇataṃ bhavissati, na ca pāpikaṃ vācaṃ nicchāressāma hitānukampī ca viharissāma mettacittā na dosantarā. Tañca puggalaṃ mettāsahagatena cetasā pharitvā viharissāma, tadārammaṇañca sabbāvantaṃ lokaṃ biḷārabhastāsamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabbaṃ.

232. “Ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṃ, tatrāpi yo mano padūseyya, na me so tena sāsanakaro. Tatrāpi vo, bhikkhave, evaṃ sikkhitabbaṃ – ‘na ceva no cittaṃ vipariṇataṃ bhavissati, na ca pāpikaṃ vācaṃ nicchāressāma, hitānukampī ca viharissāma mettacittā na dosantarā. Tañca puggalaṃ mettāsahagatena cetasā pharitvā viharissāma tadārammaṇañca sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabbaṃ.

233. “Imañca [imañce (?)] tumhe, bhikkhave, kakacūpamaṃ ovādaṃ abhikkhaṇaṃ manasi kareyyātha. Passatha no tumhe, bhikkhave, taṃ vacanapathaṃ, aṇuṃ vā thūlaṃ vā, yaṃ tumhe nādhivāseyyāthā”ti? “No hetaṃ, bhante”. “Tasmātiha, bhikkhave, imaṃ kakacūpamaṃ ovādaṃ abhikkhaṇaṃ manasikarotha. Taṃ vo bhavissati dīgharattaṃ hitāya sukhāyā”ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Kakacūpamasuttaṃ niṭṭhitaṃ paṭhamaṃ.

☸---------------------------------------------------------------------

第三品 譬喻品 Opammavaggo

第二十一 锯喻经 Kakacūpamasuttaṃ

我是这样听说的。

有一个时候，世尊住在舍卫城的祇树给孤独园。那时，尊者摩利耶破古那（Moḷiyaphagguna）与比丘尼们过度交往，混在一起。尊者摩利耶破古那与比丘尼们如此混在一起：如果有任何比丘当着尊者摩利耶破古那的面说那些比丘尼的坏话，尊者摩利耶破古那就生气、不高兴，甚至引起争执。反之，如果有任何比丘当着那些比丘尼的面说尊者摩利耶破古那的坏话，那些比丘尼也生气、不高兴，甚至引起争执。尊者摩利耶破古那就这样与比丘尼们混在一起。于是，有一位比丘来到世尊那里，到了之后，顶礼世尊，坐在一旁。坐在一旁的比丘对世尊说：“世尊！尊者摩利耶破古那与比丘尼们过度交往，混在一起。世尊！尊者摩利耶破古那与比丘尼们如此混在一起：如果有任何比丘当着尊者摩利耶破古那的面说那些比丘尼的坏话，尊者摩利耶破古那就生气、不高兴，甚至引起争执。反之，如果有任何比丘当着那些比丘尼的面说尊者摩利耶破古那的坏话，那些比丘尼也生气、不高兴，甚至引起争执。世尊！尊者摩利耶破古那就这样与比丘尼们混在一起。”

于是，世尊召唤一位比丘说：“来，比丘，你用我的名义去叫摩利耶破古那比丘来，告诉他：‘破古那贤友，导师叫你。’”那位比丘回答世尊：“是的，世尊。”然后就到尊者摩利耶破古那那里去，对尊者摩利耶破古那说：“破古那贤友，导师叫你。”尊者摩利耶破古那回答那位比丘：“好的，贤友。”然后来到世尊那里，到了之后，顶礼世尊，坐在一旁。世尊对坐在一旁的尊者摩利耶破古那说：

“破古那！你真的与比丘尼们过度交往，混在一起吗？破古那！你真的与比丘尼们如此混在一起：如果有任何比丘当着你的面说那些比丘尼的坏话，你就生气、不高兴，甚至引起争执；反之，如果有任何比丘当着那些比丘尼的面说你的坏话，那些比丘尼也生气、不高兴，甚至引起争执。破古那！你真的这样与比丘尼们混在一起吗？” [破古那说：]“是的，世尊！” [世尊说：]“破古那！你这位善男子，难道不是因为信仰而从在家出家过无家生活的吗？” [破古那说：]“是的，世尊！”

[世尊说：]“破古那！你这位因信仰而从在家出家过无家生活的善男子，与比丘尼们过度交往、混在一起，这实在是不合适的。因此，破古那！即使有人当着你的面说那些比丘尼的坏话，在那里你也应当舍弃那些在家的欲望和在家的念头。在那里，破古那！你应该这样学习：‘我的心将保持不变，我不会说出恶语，我将保持慈悲，心怀善意，没有内在的瞋恨。’破古那！你确实应当这样学习。

因此，破古那！即使有人当着你的面用手、用土块、用木棍、用刀剑打那些比丘尼，在那里你也应当舍弃那些在家的欲望和在家的念头。在那里，破古那！你应该这样学习：‘我的心将保持不变，我不会说出恶语，我将保持慈悲，心怀善意，没有内在的瞋恨。’破古那！你确实应当这样学习。

因此，破古那！即使有人当着你的面说你的坏话，在那里你也应当舍弃那些在家的欲望和在家的念头。在那里，破古那！你应该这样学习：‘我的心将保持不变，我不会说出恶语，我将保持慈悲，心怀善意，没有内在的瞋恨。’破古那！你确实应当这样学习。

因此，破古那！即使有人用手、用土块、用木棍、用刀剑打你，在那里你也应当舍弃那些在家的欲望和在家的念头。在那里，破古那！你应该这样学习：‘我的心将保持不变，我不会说出恶语，我将保持慈悲，心怀善意，没有内在的瞋恨。’破古那！你确实应当这样学习。”

于是世尊对众比丘说：“诸位比丘！曾经有一段时间，比丘们让我感到非常满意。诸位比丘！那时我告诉比丘们：‘诸位比丘！我只吃一顿（日中一食）。诸位比丘！因为我只吃一顿，我体会到无病、无恙、轻快、强健和安住。来吧，诸位比丘！你们也只吃一顿吧。诸位比丘！你们也只吃一顿，就能体会到无病、无恙、轻快、强健和安住。’诸位比丘！对于那些比丘，我不需要进行教导，诸位比丘！对于那些比丘，我只需要提醒他们生起正念就足够了。

诸位比丘！就像在一个平坦的四岔路口，套好了一辆由良种马（Ājāñña）拉的车，马鞭也放在旁边。一位熟练的驯马师、驾车者登上车，左手握住缰绳，右手拿起马鞭，就能随心所欲地驱车前进或后退。同样的，诸位比丘！对于那些比丘，我不需要进行教导，诸位比丘！对于那些比丘，我只需要提醒他们生起正念就足够了。

因此，诸位比丘！你们也应当舍弃不善法，努力修习善法。这样，你们也能够在这法和律中得到成长、增盛和圆满。

诸位比丘！就像在一个村庄或市镇附近，有一片大娑罗树林，被蓖麻（eḷaṇḍa）覆盖。这时，某个想要（树林）利益、福祉和安稳的人出现了。他会砍掉那些弯曲的、吸取树液的娑罗小树，把它们清理出去，彻底清洁林内。然后，他会妥善照料那些正直、长势良好的娑罗小树。诸位比丘！这样，那片娑罗树林日后就能得到成长、增盛和圆满。同样的，诸位比丘！你们也应当舍弃不善法，努力修习善法。这样，你们也能够在这法和律中得到成长、增盛和圆满。

诸位比丘！从前，就在这个舍卫城，有一位名叫毗提希迦（Vedehikā）的女居士。诸位比丘！关于毗提希迦女居士，流传着这样的好名声：‘毗提希迦女居士性情温和，毗提希迦女居士性情柔顺，毗提希迦女居士性情平静。’诸位比丘！毗提希迦女居士有一个名叫迦利（Kāḷī）的女仆，她灵巧、勤奋、做事周到。

诸位比丘！那时，女仆迦利这样想：‘我的女主人流传着这样的好名声——毗提希迦女居士性情温和，毗提希迦女居士性情柔顺，毗提希迦女居士性情平静。到底我的女主人内心是真的没有愤怒而不显露出来呢？还是因为我做事周到，所以她内心即使有愤怒也不显露出来，而不是真的没有愤怒呢？要不，我来试探一下女主人吧？’诸位比丘！于是，女仆迦利第二天故意起得很晚。那时，毗提希迦女居士对女仆迦利说：‘喂，迦利！’（迦利说：）‘什么事，女主人？’[女居士说：]‘喂，今天怎么起这么晚？’[迦利说：]‘哦，没什么，女主人。’[女居士说：]‘没什么？！你这坏女仆，竟敢这么晚才起床！’她生气、不高兴，皱起了眉头。

诸位比丘！这时，女仆迦利这样想：‘看来我的女主人内心确实有愤怒，只是没有显露出来，而不是没有愤怒。是因为我做事周到，她才不显露内心的愤怒，而不是真的没有愤怒。要不，我再进一步试探一下女主人吧。’诸位比丘！于是，女仆迦利第二天起得更晚。那时，毗提希迦女居士对女仆迦利说：‘喂，迦利！’ [迦利说：]‘什么事，女主人？’ [女居士说：]‘喂，今天怎么起得更晚？’ [迦利说：]‘哦，没什么，女主人。’ [女居士说：]‘没什么？！你这坏女仆，竟敢这么晚才起床！’她生气、不高兴，说出了不悦的话。

诸位比丘！于是，女仆迦利这样想：‘看来我的女主人内心确实有愤怒，只是没有显露出来，而不是没有愤怒。是因为我做事周到，她才不显露内心的愤怒，而不是真的没有愤怒。要不，我再进一步试探一下女主人吧。’诸位比丘！于是，女仆迦利第三天起得更晚。那时，毗提希迦女居士对女仆迦利说：‘喂，迦利！’ [迦利说：]‘什么事，女主人？’ [女居士说：]‘喂，今天怎么起得这么晚？’ [迦利说：]‘哦，没什么，女主人。’ [女居士说：]‘没什么？！你这坏女仆，竟敢这么晚才起床！’她生气、不高兴，拿起门闩（aggaḷasūci）就打迦利的头，把头打破了。

诸位比丘！于是，女仆迦利头破血流，向邻居们哭诉：‘看看这位温和女主人的所作所为！看看这位柔顺女主人的所作所为！看看这位平静女主人的所作所为！难道就因为她唯一的女仆起晚了一点，她就生气、不高兴，拿起门闩打我的头，把头都打破了吗？’

诸位比丘！于是，后来关于毗提希迦女居士流传出这样的坏名声：‘毗提希迦女居士性情暴躁，毗提希迦女居士性情不柔顺，毗提希迦女居士性情不平静。’

同样的，诸位比丘！有些比丘只有在没有令人不快的言语触及时，才显得温和、柔顺、平静。然而，诸位比丘！只有当令人不快的言语触及时，才能真正看出一个比丘是否温和、柔顺、平静。诸位比丘！如果一个比丘仅仅因为（想得到）衣、食、卧具、医药资具而表现得随和、显露出随和性，我不会称他为随和者。为什么呢？诸位比丘！因为当那个比丘得不到衣、食、卧具、医药资具时，他就不再随和，不再显露随和性了。然而，诸位比丘！如果一个比丘因为恭敬法、尊重法、尊崇法、供养法、敬重法而表现得随和、显露出随和性，我才称他为随和者。因此，诸位比丘！你们应当这样学习：‘我们要恭敬法、尊重法、尊崇法、供养法、敬重法，要成为随和的人，显露随和性。’诸位比丘！你们应当这样学习。

诸位比丘！他人对你们说话时，可能有五种方式：或在适当的时候说，或在不适当的时候说；或说真实的话，或说不真实的话；或说温柔的话，或说粗暴的话；或说有益的话，或说无益的话；或怀着慈心说，或怀着瞋心说。诸位比丘！无论他人是在适当或不适当的时候说；无论说的是真实或不真实的话；无论说的是温柔或粗暴的话；无论说的是有益或无益的话；无论是怀着慈心或瞋心说。在所有这些情况下，诸位比丘！你们都应当这样学习：‘我们的心将保持不变，我们不会说出恶语，我们将保持慈悲，心怀善意，没有内在的瞋恨。我们将以充满慈爱的心遍满那个人而住，并且以那慈心为基础，我们将以广大、无量、无怨、无害的慈心遍满一切世界而住。’诸位比丘！你们确实应当这样学习。

诸位比丘！譬如有人拿着锄头和篮子来说：‘我要让这片大地变成非大地！’他到处挖掘，到处抛撒泥土，到处吐口水，到处撒尿，说：‘变成非大地！变成非大地！’诸位比丘！你们认为如何？那个人能让这片大地变成非大地吗？” [诸比丘说：]“不能，世尊！为什么呢？世尊！因为这片大地深厚、无量，不容易变成非大地。那个人只会落得疲惫和烦恼。” [世尊说：]“同样的，诸位比丘！他人对你们说话时，可能有五种方式……（如上所述）……怀着慈心或瞋心说。在所有这些情况下，诸位比丘！你们都应当这样学习：‘我们的心将保持不变……（如上所述）……我们将以如同大地一般广大、无量、无怨、无害的慈心遍满一切世界而住。’诸位比丘！你们确实应当这样学习。

诸位比丘！譬如有人拿着紫胶、或姜黄、或靛蓝、或茜草染料来说：‘我要在这虚空中画出图像，显现图像！’诸位比丘！你们认为如何？那个人能在这虚空中画出图像，显现图像吗？” [诸比丘说：]“不能，世尊！为什么呢？世尊！因为这虚空无形、不可见，不容易在上面画出图像，显现图像。那个人只会落得疲惫和烦恼。” [世尊说：]“同样的，诸位比丘！他人对你们说话时，可能有五种方式……（如上所述）……怀着慈心或瞋心说。在所有这些情况下，诸位比丘！你们都应当这样学习：‘我们的心将保持不变……（如上所述）……我们将以如同虚空一般广大、无量、无怨、无害的慈心遍满一切世界而住。’诸位比丘！你们确实应当这样学习。

诸位比丘！譬如有人拿着点燃的草火炬来说：‘我要用这燃着的草火炬加热恒河，使它沸腾！’诸位比丘！你们认为如何？那个人能用燃着的草火炬加热恒河，使它沸腾吗？” [诸比丘说：]“不能，世尊！为什么呢？世尊！因为恒河深邃、水量无量，不容易用燃着的草火炬加热使它沸腾。那个人只会落得疲惫和烦恼。” [世尊说：]“同样的，诸位比丘！他人对你们说话时，可能有五种方式……（如上所述）……怀着慈心或瞋心说。在所有这些情况下，诸位比丘！你们都应当这样学习：‘我们的心将保持不变……（如上所述）……我们将以如同恒河一般广大、无量、无怨、无害的慈心遍满一切世界而住。’诸位比丘！你们确实应当这样学习。

诸位比丘！譬如有一个猫皮袋（biḷārabhastā，指鞣制好的皮革），经过捶打、充分捶打、彻底捶打，变得柔软如棉絮，没有沙沙声，没有噼啪声。这时有人拿着木棍或石子来说：‘我要让这个经过捶打、充分捶打、彻底捶打，柔软如棉絮，没有沙沙声，没有噼啪声的猫皮袋，用木棍或石子打出沙沙声、噼啪声！’诸位比丘！你们认为如何？那个人能用木棍或石子让那个猫皮袋发出沙沙声、噼啪声吗？” [诸比丘说：]“不能，世尊！为什么呢？世尊！因为那个猫皮袋经过捶打、充分捶打、彻底捶打，柔软如棉絮，没有沙沙声，没有噼啪声。不容易用木棍或石子让它发出沙沙声、噼啪声。那个人只会落得疲惫和烦恼。” [世尊说：]“同样的，诸位比丘！他人对你们说话时，可能有五种方式……（如上所述）……怀着慈心或瞋心说。在所有这些情况下，诸位比丘！你们都应当这样学习：‘我们的心将保持不变……（如上所述）……我们将以如同猫皮袋一般广大、无量、无怨、无害的慈心遍满一切世界而住。’诸位比丘！你们确实应当这样学习。

诸位比丘！即使有强盗、恶人用两端带柄的锯子，将你们的肢体一节一节地锯断，那时如果你们心中生起瞋恨，你们就不是奉行我教导的人。诸位比丘！即使在那个时候，你们也应当这样学习：‘我们的心将保持不变，我们不会说出恶语，我们将保持慈悲，心怀善意，没有内在的瞋恨。我们将以充满慈爱的心遍满那些人而住，并且以那慈心为基础，我们将以广大、无量、无怨、无害的慈心遍满一切世界而住。’诸位比丘！你们确实应当这样学习。

诸位比丘！你们应当常常在心中忆念这个锯子譬喻的教导。诸位比丘！难道你们看到了任何一种言语方式，无论是微细的还是粗大的，是你们所不能忍受的吗？” [诸比丘说：]“没有，世尊！” [世尊说：]“因此，诸位比丘！你们应当常常在心中忆念这个锯子譬喻的教导，这将为你们带来长久的利益和安乐。”

世尊这样说完后，那些比丘心意满足，对世尊所说的话感到欢喜并信受奉行。

锯喻经 第一终。

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2565.8.20 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《1》Mūlapaṇṇāsapāḷi 根本分五十经篇 (MN 1-50, 1-513)/3. Opammavagga 譬喻品 (MN 21-30, 222-324)”

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【经名】 3.2 Alagaddūpamasutta 蛇喻经 (MN 22, 234-248)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Alagaddūpamasuttaṃ

蛇喻经 The Water-Snake Simile (MN 22, 234-248) [1~15]

【 English Translated from the Pali by Thanissaro Bhikkhu 】

《蛇喻经》目录 (Contents)

蛇喻经 Alagaddūpamasuttaṃ / The Water-Snake Simile (MN 22, 234-248) [1~15]

第一品 ✫ 前 言 Preface [1]

第一章 ✩ 阿黎吒比丘生恶见 The Monk Arittha's Pernicious Viewpoint [1]

第二品 ✫ 比丘众谏告阿黎吒 Monks' Rebuked [1]

第一章 ✩ 比丘众说欲过患 The Sensual Pleasures Simile Ⅰ [1]

第二章 ✩ 阿黎吒固执恶见 The Monk Arittha Continued to Insist [1]

第三品 ✫ 比丘众往诣世尊处 The Monks Went to the Blessed One [2]

第一章 ✩ 说明经过 Told the Blessed One What Had Happened [2]

第二章 ✩ 说欲过患 The Sensual Pleasures Simile Ⅱ [2]

第三章 ✩ 固执恶见 The Monk Arittha Continued to Insist [2]

第四品 ✫ 阿黎吒往诣世尊处 The Monk Arittha Went to the Blessed One [3~4]

第一章 ✩ 问明经过 Indulged In Obstructive Acts Genuine Obstructions [3]

第二章 ✩ 世尊说欲过患 The Sensual Pleasures Simile Ⅲ [3]

第三章 ✩ 世尊斥责 The Worthless Man [3]

第四章 ✩ 问比丘众 The Blessed One Addressed the Monks [3~4]

第五章 ✩ 僧众再次，说欲过患 The Sensual Pleasures Simile Ⅳ [4]

第六章 ✩ 佛陀再次，说欲过患 The Sensual Pleasures Simile Ⅴ [4]

第五品 ✫ 捕毒蛇喻 The Water-Snake Simile [5~6]

第一章 ✩ 不解法义 Don't Ascertain the Meaning [5]

第二章 ✩ 不善捕蛇 The Wrong-Graspedness of the Water-Snake [5]

第三章 ✩ 明了法义 Ascertain the Meaning [6]

第四章 ✩ 善于捕蛇 The Right-Graspedness of the Water-Snake [6]

第六品 ✫ 救生筏喻 The Raft Simile [7]

第一章 ✩ 不舍于筏 Carrying Raft on One's Back [7]

第二章 ✩ 法尚应舍，何况非法？ To Say Nothing of Non-Dhammas [7]

第七品 ✫ 舍六见处 Six View-Positions [8]

第一章 ✩ 凡夫六见 Run-of-the-Mill Person [8]

第二章 ✩ 圣弟子六见 Well-Instructed Disciple of the Noble Ones [8]

第八品 ✫ 见非实而无执 Not Present & Abandoning [9~10]

第一章 ✩ 外境与内心 Agitation & Non-Agitation [9]

第一节 ❦ 外境非实──生起恐慌 External Agitation [9]

第二节 ❦ 外境非实──不起恐慌 External Non-Agitation [9]

第三节 ❦ 内心非实──生起恐慌 Internal Agitation [9]

第四节 ❦ 内心非实──不起恐慌 Internal Non-Agitation [9]

第二章 ✩ 舍弃执取和理论 Abandoning Possessions & Views [10]

第一节 ❦ 凡所有物、不可执取 The Possessions [10]

第二节 ❦ 本体理论、不可执取 Doctrine of Self [10]

第三节 ❦ 一切所见、不可执取 The Views [10]

第九品 ✫ 若我不存在时 Self Are Not Pinned Down [11~12]

第一章 ✩ 完全愚法 The Fool's Teaching [11]

第二章 ✩ 细观五蕴 Inconstant Is Stressful [11]

第三章 ✩ 细观过去、未来、现在 Seen With Right Discernment [11]

第四章 ✩ 解脱智生 Disenchanted & Knowledge [12]

第一节 ❦ 漏尽解脱比丘 A Noble One [12]

第二节 ❦ 漏尽舍弃五法 How a Monk Is a Noble One [12]

第十品 ✫ 如何看见如来？ The Consciousness of the Tathagata [13~14]

第一章 ✩ 现法不可见如来 Tathagata Untraceable in Here & Now [13]

第二章 ✩ 如来无有瞋怒、欢喜 Insult & Honor the Tathagata [13]

第三章 ✩ 比丘莫作瞋怒、欢喜 Insult & Honor the Monks [13]

第四章 ✩ 非我之物 Let Go of It [14]

第五章 ✩ 应舍之物 Body Isn't Yours Ⅰ [14]

第六章 ✩ 草木为喻 The Grass Simile [14]

第七章 ✩ 舍此五蕴 Body Isn't Yours Ⅱ [14]

第十一品 ✫ 佛善说法 The Well-Proclaimed Dhamma [15]

第十二品 ✫ 结 语 Epilog [15]

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✩ 《蛇喻经 Alagaddūpamasuttaṃ》简介～

本经是〈伪〉《金刚经》的原始版本：

“你们这些比丘！知道我说法，好比是木筏的比喻；法尚且应该舍弃，何况非法呢？ ➾ 你们实在因为木筏的比喻，不知道：‘法尚且应该舍弃，何况非法’吗？”

然而，〈伪〉《金刚经》与本经互相比较之后，不难发现，〈伪〉《金刚经》其实是最著名的伪经，〈伪〉《金刚经》的观点偏颇很大，对后世的误导也极其深远！

由本经及最上净信经 Aggappasādasuttaṃ (AN 4.34) 可以看出，并非一切“有为法”都有如“梦幻泡影”，《最上净信经》更说：

➀ 诸位比丘！在一切有为法中，八圣道分可说是第一，

诸位比丘！凡是信仰八圣道分的人，就是信仰第一；

再者，信仰第一的人，就有第一的异熟果报。

➁ 诸位比丘！在一切有为或无为法中，离贪可说是第一，即是：

消除骄慢（破除憍慢）、止息渴求（调伏渴求）、拔除我执（根绝阿赖耶）、断绝轮回、灭尽渴爱、远离贪欲、寂静、涅槃。

诸位比丘！凡是信仰离贪之法的人，就是信仰第一；

再者，信仰第一的人，就有第一的异熟果报。

上述可知──从古至今，佛教徒很多，了解佛法的并不多，学习原始佛法的佛弟子，更是少之又少。

原因在于，各代译经大师，尚未将《巴利佛经》，做完善有系统的翻译，就急于想发表他个人的论著。

原始佛法，不等同于南传佛教──

巴利语是佛陀说法的语言，《巴利佛经》自然是代表原始佛法的经典。

然而南传（阿毗达摩）〈伪〉论藏，却出现违背《巴利佛经》的论述！

所以，南传最多只是一个佛教宗派的名称，并不能代表原始佛法的真实归趣（旨趣截然不同）。

至于，北传大乘（婆罗门教），不但经论不分、更是伪经充斥！

大体而言，现代版的佛教经典，最多只保留原始《巴利佛经》的一半还不到！

是什么漏失掉了呢？

➀ 南传佛教的〈伪论〉阿毗达摩，只讲“有为法”，漏失掉“无为法”这部分；

➁ 北传大乘（婆罗门教），只讲空性、无为，绝口不提如何实践“八正道”这部分。

── 佛历 2559.11.9（三）佛子整理 ──

── 佛历 2565.8.15（一）更新 ──

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蛇喻经 Alagaddūpamasuttaṃ / The Water-Snake Simile (MN 22, 234-248) [1~15]

第一品 ✫ 前 言 Preface [1]

﹝第一卷 ➲﹞ 234. Evaṃ me sutaṃ –

如是我闻──

I have heard that

ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.

某一时候，世尊住在舍卫城，祇陀林给孤独园。

on one occasion the Blessed One was staying in Savatthi, at Jeta's Grove, Anathapindika's park.

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第一章 ✩ 阿黎吒比丘生恶见 The Monk Arittha's Pernicious Viewpoint [1]

Tena kho pana samayena ariṭṭhassa nāma bhikkhuno gaddhabādhipubbassa [gandhabādhipubbassa (ka.)] evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti – “tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā”ti.

那时，一位名叫阿黎吒、以前是驯鹰者的比丘，生起了这样一种邪恶的见解，即：“按照我理解的世尊所教导的法，那些被世尊称为障碍法的行为，即使去行使它们，也完全不足以构成障碍。”

Now on that occasion this pernicious viewpoint (ditthigata) had arisen in the monk Arittha Formerly-of-the-Vulture-Killers: "As I understand the Dhamma taught by the Blessed One, those acts the Blessed One says are obstructive, when indulged in, are not genuine obstructions."

Assosuṃ kho sambahulā bhikkhū – “ariṭṭhassa kira nāma bhikkhuno gaddhabādhipubbassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’”ti.

众多比丘听到传闻，说那位名叫阿黎吒、以前是驯鹰者的比丘，生起了这样一种邪恶的见解，即：“按照我理解的世尊所教导的法，那些被世尊称为障碍法的行为，即使去行使它们，也完全不足以构成障碍。”

A large number of monks heard, "They say that this pernicious viewpoint has arisen in the monk Arittha Formerly-of-the-Vulture-Killers: 'As I understand the Dhamma taught by the Blessed One, those acts the Blessed One says are obstructive, when indulged in, are not genuine obstructions.'"

Atha kho te bhikkhū yena ariṭṭho bhikkhu gaddhabādhipubbo tenupasaṅkamiṃsu; upasaṅkamitvā ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etadavocuṃ – “saccaṃ kira te, āvuso ariṭṭha, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’”ti.

于是，那些比丘们去到那位以前是驯鹰者的阿黎吒比丘那里；到了之后，对比丘阿黎吒说：“贤友阿黎吒！听说你生起了这样一种邪恶的见解，即：‘按照我理解的世尊所教导的法，那些被世尊称为障碍法的行为，即使去行使它们，也完全不足以构成障碍。’这是真的吗？”

So they went to the monk Arittha Formerly-of-the-Vulture-Killers and on arrival said to him, "Is it true, friend Arittha, that this pernicious viewpoint has arisen in you — 'As I understand the Dhamma taught by the Blessed One, those acts the Blessed One says are obstructive, when indulged in, are not genuine obstructions'?"

“Evaṃbyākho [evaṃ kho (?) bhagavato sammukhāyevassa “evaṃbyākho”ti] ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā”ti.

［阿黎吒回答说：］“确实是的！诸位贤友，我理解世尊所教导的法是这样的：那些被世尊称为障碍法的行为，即使去行使它们，也完全不足以构成障碍。”

"Yes, indeed, friends. I understand the Dhamma taught by the Blessed One, and those acts the Blessed One says are obstructive, when indulged in are not genuine obstructions."

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第二品 ✫ 比丘众谏告阿黎吒 Monks' Rebuked [1]

Atha kho tepi bhikkhū ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjanti samanugāhanti [samanuggāhanti (syā.)] samanubhāsanti –

于是，那些比丘们，想要让那位以前是驯鹰者的阿黎吒比丘，远离这种邪恶的见解，便反复询问他、审察他、与他讨论：

Then those monks, desiring to pry the monk Arittha Formerly-of-the-Vulture-Killers away from that pernicious viewpoint, quizzed him back and forth and rebuked him, saying,

“mā hevaṃ, āvuso ariṭṭha, avaca, mā bhagavantaṃ abbhācikkhi; na hi sādhu bhagavato abbhakkhānaṃ [abbhācikkhanaṃ (ka.)], na hi bhagavā evaṃ vadeyya.

“贤友阿黎吒！不要这样说，不要诽谤世尊；诽谤世尊，实在不好，世尊不会这样说。

"Don't say that, friend Arittha. Don't misrepresent the Blessed One, for it is not good to misrepresent the Blessed One.

Anekapariyāyenāvuso ariṭṭha, antarāyikā dhammā antarāyikā vuttā bhagavatā, alañca pana te paṭisevato antarāyāya.

贤友阿黎吒！世尊用了种种方式，说明那些障碍法确实是障碍；而且，行使它们，当然会构成障碍危害。

The Blessed One would not say anything like that. In many ways, friend, the Blessed One has described obstructive acts, and when indulged in they are genuine obstructions.

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第一章 ✩ 比丘众说欲过患 The Sensual Pleasures Simile Ⅰ [1]

☆ 欲爱十喻 ➾ ① 欲是骸骨、② 欲是肉片、③ 欲是草炬、④ 欲是炭火、⑤ 欲是梦境、⑥ 欲是借物、⑦ 欲是树果、⑧ 欲是屠场、⑨ 欲是砧板、⑩ 欲是蛇头。

Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.

正如世尊所说：感官欲乐滋味少，多苦、多恼，其中的过患更多。

The Blessed One has said that sensual pleasures are of little satisfaction, much stress, much despair, & greater drawbacks.

Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā…pe…

① 又如世尊说喻：欲如骸骨，多苦、多恼，其中的过患更多；

The Blessed One has compared sensual pleasures to a chain of bones: of much stress, much despair, & greater drawbacks.

maṃsapesūpamā kāmā vuttā bhagavatā…

② 又如世尊说喻：欲如肉片，多苦、多恼，其中的过患更多；

The Blessed One has compared sensual pleasures to a lump of flesh...

tiṇukkūpamā kāmā vuttā bhagavatā…

③ 又如世尊说喻：欲如草炬，多苦、多恼，其中的过患更多；
a grass torch...

aṅgārakāsūpamā kāmā vuttā bhagavatā…

④ 又如世尊说喻：欲如炭火坑，多苦、多恼，其中的过患更多；
a pit of glowing embers...

supinakūpamā kāmā vuttā bhagavatā…

⑤ 又如世尊说喻：欲如梦境，多苦、多恼，其中的过患更多；
a dream...

yācitakūpamā kāmā vuttā bhagavatā…

⑥ 又如世尊说喻：欲如借来的物品，多苦、多恼，其中的过患更多；
borrowed goods...

rukkhaphalūpamā kāmā vuttā bhagavatā…

⑦ 又如世尊说喻：欲如树上的果实，多苦、多恼，其中的过患更多；
the fruits of a tree...

asisūnūpamā kāmā vuttā bhagavatā…

⑧ 又如世尊说喻：欲如屠刀与砧板，多苦、多恼，其中的过患更多；
a butcher's ax and chopping block...

sattisūlūpamā kāmā vuttā bhagavatā…

⑨ 又如世尊说喻：欲如刀枪，多苦、多恼，其中的过患更多；
swords and spears...

sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo”ti.

⑩ 又如世尊说喻：欲如蛇头，多苦、多恼，其中的过患更多！”

a snake's head: of much stress, much despair, & greater drawbacks."

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第二章 ✩ 阿黎吒固执恶见 The Monk Arittha Continued to Insist [1]

Evampi kho ariṭṭho bhikkhu gaddhabādhipubbo tehi bhikkhūhi samanuyuñjiyamāno samanugāhiyamāno [samanuggāhiyamāno (syā. vinayepi)] samanubhāsiyamāno tadeva [tatheva taṃ (vinaye)] pāpakaṃ diṭṭhigataṃ thāmasā parāmāsā abhinivissa voharati – “evaṃbyākho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā”ti.

然而，那位以前是驯鹰者的阿黎吒比丘，虽然受到那些比丘们反复询问、审察、讨论，他仍然顽固地坚持、执着那种邪恶的见解，主张说：“确实是的！诸位贤友，我理解世尊所教导的法是这样的：那些被世尊称为障碍法的行为，即使去行使它们，也完全不足以构成障碍。”

And yet even though he was quizzed back & forth and rebuked by those monks, the monk Arittha Formerly-of-the-Vulture-Killers, through stubbornness and attachment to that very same pernicious viewpoint, continued to insist, "Yes, indeed, friends. I understand the Dhamma taught by the Blessed One, and those acts the Blessed One says are obstructive, when indulged in are not genuine obstructions."

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第三品 ✫ 比丘众往诣世尊处 The Monks Went to the Blessed One [2]

﹝第二卷 ➲﹞ 235. Yato kho te bhikkhū nāsakkhiṃsu ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etasmā pāpakā diṭṭhigatā vivecetuṃ, atha kho te bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu.

那些比丘们，因为无法使那位以前是驯鹰者的阿黎吒比丘，远离那种邪恶的见解，于是，他们去到世尊那里；到了之后，向世尊顶礼，然后坐在一旁。

So when the monks were unable to pry the monk Arittha Formerly-of-the-Vulture-Killers away from that pernicious viewpoint, they went to the Blessed One and on arrival, having bowed down to him, sat to one side.

第一章 ✩ 说明经过 Told the Blessed One What Had Happened [2]

Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – “ariṭṭhassa nāma, bhante, bhikkhuno gaddhabādhipubbassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’ti.

坐在一旁的那些比丘们，对世尊说：“大德！那位名叫阿黎吒、以前是驯鹰者的比丘，生起了这样一种邪恶的见解：‘按照我理解的世尊所教导的法，那些被世尊称为障碍法的行为，即使去行使它们，也完全不足以构成障碍。’

As they were sitting there, they [told him what had happened.]

Assumha kho mayaṃ, bhante – ‘ariṭṭhassa kira nāma bhikkhuno gaddhabādhipubbassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’ti.

大德！我们确实听到传闻，说那位名叫阿黎吒、以前是驯鹰者的比丘，生起了这样一种邪恶的见解，即：‘按照我理解的世尊所教导的法，那些被世尊称为障碍法的行为，即使去行使它们，也完全不足以构成障碍。’

Atha kho mayaṃ, bhante, yena ariṭṭho bhikkhu gaddhabādhipubbo tenupasaṅkamimha; upasaṅkamitvā ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etadavocumha – ‘saccaṃ kira te, āvuso ariṭṭha, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’ti?

于是，大德！我们去到那位以前是驯鹰者的阿黎吒比丘那里；到了之后，对比丘阿黎吒说：‘贤友阿黎吒！听说你生起了这样一种邪恶的见解，即：“按照我理解的世尊所教导的法，那些被世尊称为障碍法的行为，即使去行使它们，也完全不足以构成障碍。” 这是真的吗？’

“Evaṃ vutte, bhante, ariṭṭho bhikkhu gaddhabādhipubbo amhe etadavoca – ‘evaṃbyākho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’ti.

大德！我们这样问时，那位以前是驯鹰者的阿黎吒比丘，这样回答我们：‘确实是的！诸位贤友，我理解世尊所教导的法是这样的：那些被世尊称为障碍法的行为，即使去行使它们，也完全不足以构成障碍。’

Atha kho mayaṃ, bhante, ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjimha samanugāhimha samanubhāsimha –

大德！于是我们，想要让那位以前是驯鹰者的阿黎吒比丘，远离这种邪恶的见解，便反复询问他、审察他、与他讨论：

‘mā hevaṃ, āvuso ariṭṭha, avaca, mā bhagavantaṃ abbhācikkhi; na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya.

‘贤友阿黎吒！不要这样说、不要诽谤世尊，诽谤世尊，实在不好，世尊不会这样说。

Anekapariyāyenāvuso ariṭṭha, antarāyikā dhammā antarāyikā vuttā bhagavatā, alañca pana te paṭisevato antarāyāya.

贤友阿黎吒！世尊用了种种方式，说明那些障碍法确实是障碍；而且，行使它们，当然会构成障碍危害。

第二章 ✩ 说欲过患 The Sensual Pleasures Simile Ⅱ [2]

Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.

正如世尊所说：感官欲乐滋味少，多苦、多恼，其中的过患更多──

Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā…pe…

① 又如世尊说喻：欲如骸骨，多苦、多恼，其中的过患更多；

② 又如世尊说喻：欲如肉片，多苦、多恼，其中的过患更多；

③ 又如世尊说喻：欲如草炬，多苦、多恼，其中的过患更多；

④ 又如世尊说喻：欲如炭火坑，多苦、多恼，其中的过患更多；

⑤ 又如世尊说喻：欲如梦境，多苦、多恼，其中的过患更多；

⑥ 又如世尊说喻：欲如借来的物品，多苦、多恼，其中的过患更多；

⑦ 又如世尊说喻：欲如树上的果实，多苦、多恼，其中的过患更多；

⑧ 又如世尊说喻：欲如屠刀与砧板，多苦、多恼，其中的过患更多；

⑨ 又如世尊说喻：欲如刀枪，多苦、多恼，其中的过患更多；

sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti.

⑩ 又如世尊说喻：欲如蛇头，多苦、多恼，其中的过患更多！’

第三章 ✩ 固执恶见 The Monk Arittha Continued to Insist [2]

Evampi kho, bhante, ariṭṭho bhikkhu gaddhabādhipubbo amhehi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṃ diṭṭhigataṃ thāmasā parāmāsā abhinivissa voharati – ‘evaṃbyākho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’ti.

大德！然而，那位以前是驯鹰者的阿黎吒比丘，虽然受到我们反复询问、审察、讨论，他仍然顽固地坚持、执着那种邪恶的见解，主张说：‘确实是的！诸位贤友，我理解世尊所教导的法是这样的：那些被世尊称为障碍法的行为，即使去行使它们，也完全不足以构成障碍。’

Yato kho mayaṃ, bhante, nāsakkhimha ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etasmā pāpakā diṭṭhigatā vivecetuṃ, atha mayaṃ etamatthaṃ bhagavato ārocemā”ti.

大德！因为我们无法使那位以前是驯鹰者的阿黎吒比丘，远离这种邪恶的见解。所以，我们将这件事，禀告世尊。”

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第四品 ✫ 阿黎吒往诣世尊处 The Monk Arittha Went to the Blessed One [3~4]

﹝第三卷 ➲﹞ 236. Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi – “ehi tvaṃ, bhikkhu, mama vacanena ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ āmantehi – ‘satthā taṃ, āvuso ariṭṭha, āmantetī’”ti.

于是，世尊叫来一位比丘：“比丘！你去，用我的名义，叫那位以前是驯鹰者的阿黎吒比丘来，对他说：‘贤友阿黎吒！导师叫你。’”

So the Blessed One told a certain monk, "Come, monk. In my name, call the monk Arittha Formerly-of-the-Vulture-Killers, saying, 'The Teacher calls you, friend Arittha.'"

“Evaṃ, bhante”ti kho so bhikkhu bhagavato paṭissutvā, yena ariṭṭho bhikkhu gaddhabādhipubbo tenupasaṅkami; upasaṅkamitvā ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etadavoca – “satthā taṃ, āvuso ariṭṭha, āmantetī”ti.

“是！大德！”那位比丘回答世尊后，就去到那位以前是驯鹰者的阿黎吒比丘那里；到了之后，对那位以前是驯鹰者的阿黎吒比丘说：“贤友阿黎吒！导师叫你。”

"As you say, lord," the monk answered and, having gone to the monk Arittha Formerly-of-the-Vulture-Killers, on arrival he said, "The Teacher calls you, friend Arittha."

“Evamāvuso”ti kho ariṭṭho bhikkhu gaddhabādhipubbo tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

“是！贤友！”那位以前是驯鹰者的阿黎吒比丘回答那位比丘后，就去到世尊那里；到了之后，向世尊顶礼，然后坐在一旁。

"As you say, my friend," the monk Arittha Formerly-of-the-Vulture-Killers replied. Then he went to the Blessed One and, on arrival, having bowed down to him, sat to one side.

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第一章 ✩ 问明经过 Indulged In Obstructive Acts Genuine Obstructions [3]

Ekamantaṃ nisinnaṃ kho ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ bhagavā etadavoca – “saccaṃ kira te, ariṭṭha, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’”ti?

世尊对坐在一旁的那位以前是驯鹰者的阿黎吒比丘，这样问道：“阿黎吒！听说你生起了这样一种邪恶的见解，即：‘按照我理解的世尊所教导的法，那些被世尊称为障碍法的行为，即使去行使它们，也完全不足以构成障碍。’这是真的吗？”

As he was sitting there, the Blessed One said to him, "Is it true, Arittha, that this pernicious viewpoint has arisen in you — 'As I understand the Dhamma taught by the Blessed One, those acts the Blessed One says are obstructive, when indulged in, are not genuine obstructions'?"

“Evaṃbyākho ahaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmi – ‘yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṃ antarāyāyā’”ti.

［阿黎吒回答说：］“确实是的！大德，我理解世尊所教导的法是这样的：那些被世尊称为障碍法的行为，即使去行使它们，也完全不足以构成障碍。”

"Yes, indeed, lord. I understand the Dhamma taught by the Blessed One, and those acts the Blessed One says are obstructive, when indulged in are not genuine obstructions."

“Kassa kho nāma tvaṃ, moghapurisa, mayā evaṃ dhammaṃ desitaṃ ājānāsi?

世尊说：“愚痴人！你究竟是从谁那里，得知我这样说过法呢？

"Worthless man, from whom have you understood that Dhamma taught by me in such a way?

Nanu mayā, moghapurisa, anekapariyāyena antarāyikā dhammā antarāyikā vuttā? Alañca pana te paṭisevato antarāyāya.

愚痴人！难道我没有用种种方式，说明那些障碍法确实是障碍吗？而且，行使它们，当然会构成障碍危害吗？

Worthless man, haven't I in many ways described obstructive acts? And when indulged in they are genuine obstructions.

第二章 ✩ 世尊说欲过患 The Sensual Pleasures Simile Ⅲ [3]

Appassādā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.

正如我所说：感官欲乐滋味少，多苦、多恼，其中的过患更多──

I have said that sensual pleasures are of little satisfaction, much stress, much despair, & greater drawbacks.

Aṭṭhikaṅkalūpamā kāmā vuttā mayā…

① 又如我说喻：欲如骸骨，多苦、多恼，其中的过患更多；

I have compared sensual pleasures to a chain of bones: of much stress, much despair, & greater drawbacks.

maṃsapesūpamā kāmā vuttā mayā…

② 又如我说喻：欲如肉片，多苦、多恼，其中的过患更多；

I have compared sensual pleasures to a lump of flesh...

tiṇukkūpamā kāmā vuttā mayā…

③ 又如我说喻：欲如草炬，多苦、多恼，其中的过患更多；
a grass torch...

aṅgārakāsūpamā kāmā vuttā mayā…

④ 又如我说喻：欲如炭火坑，多苦、多恼，其中的过患更多；
a pit of glowing embers...

supinakūpamā kāmā vuttā mayā…

⑤ 又如我说喻：欲如梦境，多苦、多恼，其中的过患更多；
a dream...

yācitakūpamā kāmā vuttā mayā…

⑥ 又如我说喻：欲如借来的物品，多苦、多恼，其中的过患更多；
borrowed goods...

rukkhaphalūpamā kāmā vuttā mayā…

⑦ 又如我说喻：欲如树上的果实，多苦、多恼，其中的过患更多；
the fruits of a tree...

asisūnūpamā kāmā vuttā mayā…

⑧ 又如我说喻：欲如屠刀与砧板，多苦、多恼，其中的过患更多；
a butcher's ax and chopping block...

sattisūlūpamā kāmā vuttā mayā…

⑨ 又如我说喻：欲如刀枪，多苦、多恼，其中的过患更多；
swords and spears...

sappasirūpamā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.

⑩ 又如我说喻：欲如蛇头，多苦、多恼，其中的过患更多！

a snake's head: of much stress, much despair, & greater drawbacks.

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第三章 ✩ 世尊斥责 The Worthless Man [3]

Atha ca pana tvaṃ, moghapurisa, attanā duggahitena amhe ceva abbhācikkhasi, attānañca khanasi, bahuñca apuññaṃ pasavasi.

然而，愚痴人！你自己错误理解，既诽谤我们，又伤害了自己，还造作了很多恶业。

But you, worthless man, through your own wrong grasp [of the Dhamma], have both misrepresented us as well as injuring yourself and accumulating much demerit for yourself,

Tañhi te, moghapurisa, bhavissati dīgharattaṃ ahitāya dukkhāyā”ti.

愚痴人！这将为你，带来长久的伤害、痛苦和不幸啊！”

for that will lead to your long-term harm & suffering."

Atha kho bhagavā bhikkhū āmantesi – “taṃ kiṃ maññatha, bhikkhave, api nāyaṃ ariṭṭho bhikkhu gaddhabādhipubbo usmīkatopi imasmiṃ dhammavinaye”ti?

于是，世尊问各位比丘说：“诸位比丘！你们怎么看？这位以前是驯鹰者的阿黎吒比丘，难道他对于此正法、圣律，还能有一丝一毫的领悟吗？”

Then the Blessed One said to the monks, "What do you think, monks? Is this monk Arittha Formerly-of-the-Vulture-Killers even warm in this Doctrine & Discipline?"

“Kiñhi [kiṃti (ka.)] siyā, bhante; no hetaṃ, bhante”ti.

［诸位比丘回答说：］“大德！怎么可能呢？大德！确实不是这样！”

"How could he be, lord? No, lord."

Evaṃ vutte, ariṭṭho bhikkhu gaddhabādhipubbo tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.

听到这话，那位以前是驯鹰者的阿黎吒比丘，沉默不语、羞愧难当、垂头丧气、低着头、闷闷不乐、无言以对地坐着。

When this was said, the monk Arittha Formerly-of-the-Vulture-Killers sat silent, abashed, his shoulders drooping, his head down, brooding, at a loss for words.

第四章 ✩ 问比丘众 The Blessed One Addressed the Monks [3~4]

Atha kho bhagavā ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ tuṇhībhūtaṃ maṅkubhūtaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā ariṭṭhaṃ bhikkhuṃ gaddhabādhipubbaṃ etadavoca –

于是，世尊知道那位以前是驯鹰者的阿黎吒比丘，沉默不语、羞愧难当、垂头丧气、低着头、闷闷不乐、无言以对，便对阿黎吒比丘说：

Then the Blessed One, seeing that the monk Arittha Formerly-of-the-Vulture-Killers was sitting silent, abashed, his shoulders drooping, his head down, brooding, at a loss for words, said to him,

“paññāyissasi kho tvaṃ, moghapurisa, etena sakena pāpakena diṭṭhigatena. Idhāhaṃ bhikkhū paṭipucchissāmī”ti.

“愚痴人！你将因自己这种邪恶的见解而被认清。现在我要问问在座的比丘们。”

"Worthless man, you will be recognized for your own pernicious viewpoint. I will cross-examine the monks on this matter."

﹝第四卷 ➲﹞ 237. Atha kho bhagavā bhikkhū āmantesi – “tumhepi me, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha yathāyaṃ ariṭṭho bhikkhu gaddhabādhipubbo attanā duggahitena amhe ceva abbhācikkhati, attānañca khanati, bahuñca apuññaṃ pasavatī”ti?

于是，世尊问各位比丘说：“诸位比丘！那位以前是驯鹰者的阿黎吒比丘，自己错误理解，既诽谤我们，又伤害了自己，还造作了很多恶业。你们也是这样理解我所说的法吗？”

Then the Blessed One addressed the monks, "Monks, do you, too, understand the Dhamma as taught by me in the same way that the monk Arittha Formerly-of-the-Vulture-Killers does when, through his own wrong grasp, both misrepresents us as well as injuring himself and accumulating much demerit for himself?"

“No hetaṃ, bhante. Anekapariyāyena hi no, bhante, antarāyikā dhammā antarāyikā vuttā bhagavatā; alañca pana te paṭisevato antarāyāya.

［诸位比丘回答说：］“大德！确实不是这样！大德！世尊实在是用种种方式，向我们说明那些障碍法确实是障碍；而且，行使它们，当然会构成障碍危害。

"No, lord, for in many ways the Blessed One has described obstructive acts to us, and when indulged in they are genuine obstructions.

第五章 ✩ 僧众再次，说欲过患 The Sensual Pleasures Simile Ⅳ [4]

Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.

正如世尊所说：感官欲乐滋味少，多苦、多恼，其中的过患更多──

The Blessed One has said that sensual pleasures are of little satisfaction, much stress, much despair, & greater drawbacks.

Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā…pe…

① 又如世尊说喻：欲如骸骨，多苦、多恼，其中的过患更多；

The Blessed One has compared sensual pleasures to a chain of bones: of much stress, much despair, & greater drawbacks.

② 又如世尊说喻：欲如肉片，多苦、多恼，其中的过患更多；

The Blessed One has compared sensual pleasures to a lump of flesh...

③ 又如世尊说喻：欲如草炬，多苦、多恼，其中的过患更多；
a grass torch...

④ 又如世尊说喻：欲如炭火坑，多苦、多恼，其中的过患更多；
a pit of glowing embers...

⑤ 又如世尊说喻：欲如梦境，多苦、多恼，其中的过患更多；
a dream...

⑥ 又如世尊说喻：欲如借来的物品，多苦、多恼，其中的过患更多；
borrowed goods...

⑦ 又如世尊说喻：欲如树上的果实，多苦、多恼，其中的过患更多；
the fruits of a tree...

⑧ 又如世尊说喻：欲如屠刀与砧板，多苦、多恼，其中的过患更多；
a butcher's ax and chopping block...

⑨ 又如世尊说喻：欲如刀枪，多苦、多恼，其中的过患更多；
swords and spears...

sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo”ti.

⑩ 又如世尊说喻：欲如蛇头，多苦、多恼，其中的过患更多！”

a snake's head: of much stress, much despair, & greater drawbacks."

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第六章 ✩ 佛陀再次，说欲过患 The Sensual Pleasures Simile Ⅴ [4]

“Sādhu sādhu, bhikkhave, sādhu, kho me tumhe, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha.

［世尊说：］“善哉！诸位比丘！善哉！诸位比丘！你们确实是这样理解我所说的法。

"It's good, monks, that you understand the Dhamma taught by me in this way,

Anekapariyāyena hi kho, bhikkhave, antarāyikā dhammā vuttā mayā, alañca pana te paṭisevato antarāyāya.

诸位比丘！我确实为你们，用了种种方式，说明那些（障碍修道的行为）是障碍法；而且，行使它们，当然会构成障碍危害。

for in many ways I have described obstructive acts to you, and when indulged in they are genuine obstructions.

Appassādā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.

正如我所说：感官欲乐滋味少，多苦、多恼，其中的过患更多──

I have said that sensual pleasures are of little satisfaction, much stress, much despair, & greater drawbacks.

Aṭṭhikaṅkalūpamā kāmā vuttā mayā…pe…

① 又如我说喻：欲如骸骨，多苦、多恼，其中的过患更多；

I have compared sensual pleasures to a chain of bones: of much stress, much despair, & greater drawbacks.

② 又如我说喻：欲如肉片，多苦、多恼，其中的过患更多；

I have compared sensual pleasures to a lump of flesh...

③ 又如我说喻：欲如草炬，多苦、多恼，其中的过患更多；
a grass torch...

④ 又如我说喻：欲如炭火坑，多苦、多恼，其中的过患更多；
a pit of glowing embers...

⑤ 又如我说喻：欲如梦境，多苦、多恼，其中的过患更多；
a dream...

⑥ 又如我说喻：欲如借来的物品，多苦、多恼，其中的过患更多；
borrowed goods...

⑦ 又如我说喻：欲如树上的果实，多苦、多恼，其中的过患更多；
the fruits of a tree...

⑧ 又如我说喻：欲如屠刀与砧板，多苦、多恼，其中的过患更多；
a butcher's ax and chopping block...

⑨ 又如我说喻：欲如刀枪，多苦、多恼，其中的过患更多；
swords and spears...

sappasirūpamā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.

⑩ 又如我说喻：欲如蛇头，多苦、多恼，其中的过患更多！

a snake's head: of much stress, much despair, & greater drawbacks.

Atha ca panāyaṃ ariṭṭho bhikkhu gaddhabādhipubbo attanā duggahitena amhe ceva abbhācikkhati, attānañca khanati, bahuñca apuññaṃ pasavati.

然而，这位以前是驯鹰者的阿黎吒比丘，自己错误理解，既诽谤我们，又伤害了自己，还造作了很多恶业。

But this monk Arittha Formerly-of-the-Vulture-Killers, through his own wrong grasp [of the Dhamma], has both misrepresented us as well as injuring himself and accumulating much demerit for himself,

Tañhi tassa moghapurisassa bhavissati dīgharattaṃ ahitāya dukkhāya.

这将为那个愚痴人，带来长久的伤害、痛苦和不幸。

and that will lead to this worthless man's long-term harm & suffering.

So vata, bhikkhave, aññatreva kāmehi aññatra kāmasaññāya aññatra kāmavitakkehi kāme paṭisevissatīti – netaṃ ṭhānaṃ vijjati”.

诸位比丘！一个人想要在没有欲爱、没有欲想、没有欲念的情况下享受欲乐，这是不可能发生（被发现）的！”

For a person to indulge in sensual pleasures without sensual passion, without sensual perception, without sensual thinking: That isn't possible.

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第五品 ✫ 捕毒蛇喻 The Water-Snake Simile [5~6]

第一章 ✩ 不解法义 Don't Ascertain the Meaning [5]

﹝第五卷 ➲﹞ 238. “Idha, bhikkhave, ekacce moghapurisā dhammaṃ pariyāpuṇanti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.

“诸位比丘！在这里，有些愚痴人学习佛法，包括：契经、应颂、记说、讽颂、自说、本事、本生、未曾有法、方广。

"Monks, there is the case where some worthless men study the Dhamma: dialogues, narratives of mixed prose and verse, explanations, verses, spontaneous exclamations, quotations, birth stories, amazing events, question & answer sessions [the earliest classifications of the Buddha's teachings].

Te taṃ dhammaṃ pariyāpuṇitvā tesaṃ dhammānaṃ paññāya atthaṃ na upaparikkhanti.

他们虽然学习了这些教法，但不用智慧去（详细）考察它们的意义；

Having studied the Dhamma, they don't ascertain the meaning (or: the purpose) of those Dhammas with their discernment.

Tesaṃ te dhammā paññāya atthaṃ anupaparikkhataṃ na nijjhānaṃ khamanti.

他们既然不用智慧去（详细）考察这些法的意义，就不能够深入理解（教法）；

Not having ascertained the meaning of those Dhammas with their discernment, they don't come to an agreement through pondering.

Te upārambhānisaṃsā ceva dhammaṃ pariyāpuṇanti itivādappamokkhānisaṃsā ca.

他们学习教法，只是为了在辩论中驳斥他人和保全自己的（傲慢）利益；

They study the Dhamma both for attacking others and for defending themselves in debate.

Yassa catthāya dhammaṃ pariyāpuṇanti tañcassa atthaṃ nānubhonti.

他们没能体会到学习佛法的真正目的；

They don't reach the goal for which [people] study the Dhamma.

Tesaṃ te dhammā duggahitā dīgharattaṃ ahitāya dukkhāya saṃvattanti.

他们错误地掌握了这些法，导致长久的无益（永久伤害）、痛苦和不幸。

Their wrong grasp of those Dhammas will lead to their long-term harm & suffering.

Taṃ kissa hetu? Duggahitattā, bhikkhave, dhammānaṃ.

这是什么原因呢？诸位比丘！因为对教法掌握错误。

Why is that? Because of the wrong-graspedness of the Dhammas.

第二章 ✩ 不善捕蛇 The Wrong-Graspedness of the Water-Snake [5]

“Seyyathāpi, bhikkhave, puriso alagaddatthiko alagaddagavesī alagaddapariyesanaṃ caramāno.

“诸位比丘！譬如有一个人，需要水蛇、寻找水蛇、四处搜寻水蛇。

"Suppose there were a man needing a water-snake, seeking a water-snake, wandering in search of a water-snake.

So passeyya mahantaṃ alagaddaṃ.

他看见一条大水蛇，

He would see a large water-snake

Tamenaṃ bhoge vā naṅguṭṭhe vā gaṇheyya.

就抓住了它的身体或尾巴。

and grasp it by the coils or by the tail.

Tassa so alagaddo paṭiparivattitvā [paṭinivattitvā (syā. ka.)] hatthe vā bāhāya vā aññatarasmiṃ vā aṅgapaccaṅge ḍaṃseyya [ḍaseyya (sī. pī.)].

那条水蛇回过头来，咬了他的手、或手臂、或其他某个肢体部位，

The water-snake, turning around, would bite him on the hand, on the arm, or on one of his limbs,

So tatonidānaṃ maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ.

他因此遭受死亡、或濒死的痛苦。

and from that cause he would suffer death or death-like suffering.

Taṃ kissa hetu? Duggahitattā, bhikkhave, alagaddassa.

这是什么原因呢？诸位比丘！因为抓蛇的方法错误。

Why is that? Because of the wrong-graspedness of the water-snake.

Evameva kho, bhikkhave, idhekacce moghapurisā dhammaṃ pariyāpuṇanti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.

同样的，诸位比丘！在这里，有些愚痴人学习佛法，包括：契经、应颂、记说、讽颂、自说、本事、本生、未曾有法、方广。

In the same way, there is the case where some worthless men study the Dhamma...

Te taṃ dhammaṃ pariyāpuṇitvā tesaṃ dhammānaṃ paññāya atthaṃ na upaparikkhanti.

他们虽然学习了这些教法，但不用智慧去（详细）考察它们的意义；

Having studied the Dhamma, they don't ascertain the meaning of those Dhammas with their discernment.

Tesaṃ te dhammā paññāya atthaṃ anupaparikkhataṃ na nijjhānaṃ khamanti.

他们既然不用智慧去（详细）考察这些法的意义，就不能够深入理解（教法）；

Not having ascertained the meaning of those Dhammas with their discernment, they don't come to an agreement through pondering.

Te upārambhānisaṃsā ceva dhammaṃ pariyāpuṇanti itivādappamokkhānisaṃsā ca.

他们学习教法，只是为了在辩论中驳斥他人和保全自己的（傲慢）利益；

They study the Dhamma both for attacking others and for defending themselves in debate.

Yassa catthāya dhammaṃ pariyāpuṇanti tañcassa atthaṃ nānubhonti.

他们没能体会到学习佛法的真正目的；

They don't reach the goal for which [people] study the Dhamma.

Tesaṃ te dhammā duggahitā dīgharattaṃ ahitāya dukkhāya saṃvattanti.

他们错误地掌握了这些法，导致长久的无益（永久伤害）、痛苦和不幸。

Their wrong grasp of those Dhammas will lead to their long-term harm & suffering.

Taṃ kissa hetu? Duggahitattā bhikkhave dhammānaṃ.

这是什么原因呢？诸位比丘！因为对教法掌握错误。

Why is that? Because of the wrong-graspedness of the Dhammas.

第三章 ✩ 明了法义 Ascertain the Meaning [6]

﹝第六卷 ➲﹞ 239. “Idha pana, bhikkhave, ekacce kulaputtā dhammaṃ pariyāpuṇanti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.

“另一方面，诸位比丘！在这里，有些善男子学习佛法，包括：契经、应颂、记说、讽颂、自说、本事、本生、未曾有法、方广。

"But then there is the case where some clansmen study the Dhamma...

Te taṃ dhammaṃ pariyāpuṇitvā tesaṃ dhammānaṃ paññāya atthaṃ upaparikkhanti.

他们学习了这些教法，并且用智慧去（详细）考察它们的意义；

Having studied the Dhamma, they ascertain the meaning of those Dhammas with their discernment.

Tesaṃ te dhammā paññāya atthaṃ upaparikkhataṃ nijjhānaṃ khamanti.

他们既然用智慧去（详细）考察这些法的意义，就能够深入理解（教法）；

Having ascertained the meaning of those Dhammas with their discernment, they come to an agreement through pondering.

Te na ceva upārambhānisaṃsā dhammaṃ pariyāpuṇanti na itivādappamokkhānisaṃsā ca [na ca itivādappamokkhānisaṃsā (?)].

他们学习教法，既不是为了在辩论中驳斥他人，也不是为了保全自己的（傲慢）利益；

They don't study the Dhamma either for attacking others or for defending themselves in debate.

Yassa catthāya dhammaṃ pariyāpuṇanti tañcassa atthaṃ anubhonti.

他们能够体会到学习佛法的真正目的；

They reach the goal for which people study the Dhamma.

Tesaṃ te dhammā suggahitā dīgharattaṃ hitāya sukhāya saṃvattanti.

他们正确地掌握了这些法，导致长久的利益（永久祝福）、幸福和快乐。

Their right grasp of those Dhammas will lead to their long-term welfare & happiness.

Taṃ kissa hetu? Suggahitattā bhikkhave dhammānaṃ.

这是什么原因呢？诸位比丘！因为对教法掌握正确。

Why is that? Because of the right-graspedness of the Dhammas.

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第四章 ✩ 善于捕蛇 The Right-Graspedness of the Water-Snake [6]

“Seyyathāpi, bhikkhave, puriso alagaddatthiko alagaddagavesī alagaddapariyesanaṃ caramāno.

“诸位比丘！譬如有一个人，需要水蛇、寻找水蛇、四处搜寻水蛇。

"Suppose there were a man needing a water-snake, seeking a water-snake, wandering in search of a water-snake.

So passeyya mahantaṃ alagaddaṃ.

他看见一条大水蛇，

He would see a large water-snake

Tamenaṃ ajapadena daṇḍena suniggahitaṃ niggaṇheyya.

就用一支分叉的木棍，牢牢地按住它、制伏它。

and pin it down firmly with a cleft stick.

Ajapadena daṇḍena suniggahitaṃ ObjectTempvā, gīvāya suggahitaṃ gaṇheyya.

先用分叉的木棍，牢牢地按住、制伏（蛇头），然后，紧紧抓住它的颈部。

Having pinned it down firmly with a forked stick, he would grasp it firmly by the neck.

Kiñcāpi so, bhikkhave, alagaddo tassa purisassa hatthaṃ vā bāhaṃ vā aññataraṃ vā aṅgapaccaṅgaṃ bhogehi paliveṭheyya, atha kho so neva tatonidānaṃ maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ.

诸位比丘！那条蛇即使（用身体）缠绕那个人的手、或手臂、或其他某个肢体部位，但那个人不会因此遭受死亡、或濒死的痛苦。

Then no matter how much the water-snake might wrap its coils around his hand, his arm, or any of his limbs, he would not from that cause suffer death or death-like suffering.

Taṃ kissa hetu? Suggahitattā, bhikkhave, alagaddassa.

这是什么原因呢？诸位比丘！因为抓蛇的方法正确。

Why is that? Because of the right-graspedness of the water-snake.

Evameva kho, bhikkhave, idhekacce kulaputtā dhammaṃ pariyāpuṇanti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.

同样的，诸位比丘！在这里，有些善男子学习佛法，包括：契经、应颂、记说、讽颂、自说、本事、本生、未曾有法、方广。

In the same way, there is the case where some clansmen study the Dhamma...

Te taṃ dhammaṃ pariyāpuṇitvā tesaṃ dhammānaṃ paññāya atthaṃ upaparikkhanti.

他们学习了这些教法，并且用智慧去（详细）考察它们的意义；

Having studied the Dhamma, they ascertain the meaning of those Dhammas with their discernment.

Tesaṃ te dhammā paññāya atthaṃ upaparikkhataṃ nijjhānaṃ khamanti.

他们既然用智慧去（详细）考察这些法的意义，就能够深入理解（教法）；

Having ascertained the meaning of those Dhammas with their discernment, they come to an agreement through pondering.

Te na ceva upārambhānisaṃsā dhammaṃ pariyāpuṇanti, na itivādappamokkhānisaṃsā ca.

他们学习教法，既不是为了在辩论中驳斥他人，也不是为了保全自己的（傲慢）利益；

They don't study the Dhamma either for attacking others or for defending themselves in debate.

Yassa catthāya dhammaṃ pariyāpuṇanti, tañcassa atthaṃ anubhonti.

他们能够体会到学习佛法的真正目的；

They reach the goal for which people study the Dhamma.

Tesaṃ te dhammā suggahitā dīgharattaṃ atthāya hitāya sukhāya saṃvattanti.

他们正确地掌握了这些法，因此导致，长久的意义、利益（永久祝福）、幸福和快乐。

Their right grasp of those Dhammas will lead to their long-term welfare & happiness.

Taṃ kissa hetu? Suggahitattā, bhikkhave, dhammānaṃ.

这是什么原因呢？诸位比丘！因为对教法掌握正确。

Why is that? Because of the right-graspedness of the Dhammas.

Tasmātiha, bhikkhave, yassa me bhāsitassa atthaṃ ājāneyyātha, tathā naṃ dhāreyyātha.

因此，诸位比丘！对于我所说的法，如果你们理解了它的意义，就应该那样受持；

"Therefore, monks, when you understand the meaning of any statement of mine, that is how you should remember it.

Yassa ca pana me bhāsitassa atthaṃ na ājāneyyātha, ahaṃ vo tattha paṭipucchitabbo, ye vā panāssu viyattā bhikkhū.

但如果，你们不理解我所说法的意义；对于这一点，你们应该来问我，或者去问其他贤明智慧的比丘。”

But when you don't understand the meaning of any statement of mine, then right there you should cross-question me or the experienced monks.

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第六品 ✫ 救生筏喻 The Raft Simile [7]

﹝第七卷 ➲﹞ 240. “Kullūpamaṃ vo, bhikkhave, dhammaṃ desessāmi nittharaṇatthāya, no gahaṇatthāya.

“各位比丘！我为了让你们解脱、不让你们执着，而说筏喻法。

"Monks, I will teach you the Dhamma compared to a raft, for the purpose of crossing over, not for the purpose of holding onto.

Taṃ suṇātha, sādhukaṃ manasikarotha, bhāsissāmī”ti.

仔细听！好好地放在心上！我现在要说了。”

Listen & pay close attention. I will speak."

“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.

比丘们回答世尊：“是的，世尊！”

"As you say, lord," the monks responded to the Blessed One.

第一章 ✩ 不舍弃筏 Carrying Raft on One's Back [7]

Bhagavā etadavoca – “seyyathāpi, bhikkhave, puriso addhānamaggappaṭipanno.

世尊这样说：“各位比丘！譬如有一个人，走在路上，

The Blessed One said: "Suppose a man were traveling along a path.

So passeyya mahantaṃ udakaṇṇavaṃ, orimaṃ tīraṃ sāsaṅkaṃ sappaṭibhayaṃ, pārimaṃ tīraṃ khemaṃ appaṭibhayaṃ; na cassa nāvā santāraṇī uttarasetu vā apārā pāraṃ gamanāya.

看见一片大水，此岸充满疑虑和危险，对岸安全无忧；但是，没有渡船或桥梁可以从这边到那边去。

He would see a great expanse of water, with the near shore dubious & risky, the further shore secure & free from risk, but with neither a ferryboat nor a bridge going from this shore to the other.

Tassa evamassa – ‘ayaṃ kho mahāudakaṇṇavo, orimaṃ tīraṃ sāsaṅkaṃ sappaṭibhayaṃ, pārimaṃ tīraṃ khemaṃ appaṭibhayaṃ; natthi ca nāvā santāraṇī uttarasetu vā apārā pāraṃ gamanāya.

他心里想：‘这片水域真大，此岸充满疑虑和危险，对岸安全无忧；但是，没有渡船或桥梁可以从这边到那边去。

The thought would occur to him, 'Here is this great expanse of water, with the near shore dubious & risky, the further shore secure & free from risk, but with neither a ferryboat nor a bridge going from this shore to the other.

Yaṃnūnāhaṃ tiṇakaṭṭhasākhāpalāsaṃ saṃkaḍḍhitvā, kullaṃ bandhitvā, taṃ kullaṃ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṃ uttareyyan’ti.

要是我能收集些草、木、树枝和树叶，把它们捆扎成一个筏子，依靠这个筏子，用手脚努力划水，安全地渡到对岸去就好了！’

What if I were to gather grass, twigs, branches, & leaves and, having bound them together to make a raft, were to cross over to safety on the other shore in dependence on the raft, making an effort with my hands & feet?'

Atha kho so, bhikkhave, puriso tiṇakaṭṭhasākhāpalāsaṃ saṃkaḍḍhitvā, kullaṃ bandhitvā taṃ kullaṃ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṃ uttareyya.

各位比丘！于是，那个人收集了草、木、树枝和树叶，把它们捆扎成一个筏子，依靠这个筏子，用手脚努力划水，安全地渡到了对岸。

Then the man, having gathered grass, twigs, branches, & leaves, having bound them together to make a raft, would cross over to safety on the other shore in dependence on the raft, making an effort with his hands & feet.

Tassa purisassa uttiṇṇassa [tiṇṇassa (pī. ka.)] pāraṅgatassa evamassa – ‘bahukāro kho me ayaṃ kullo; imāhaṃ kullaṃ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṃ uttiṇṇo.

渡到对岸后，他可能会想：‘这个筏子对我的帮助真大啊！依靠这个筏子，我用手脚努力划水，才安全地渡到了对岸；

Having crossed over to the further shore, he might think, 'How useful this raft has been to me! For it was in dependence on this raft that, making an effort with my hands & feet, I have crossed over to safety on the further shore.

Yaṃnūnāhaṃ imaṃ kullaṃ sīse vā āropetvā khandhe vā uccāretvā [uccopetvā (ka.)] yena kāmaṃ pakkameyyan’ti.

要不我把这个筏子顶在头上，或者扛在肩上，去我想去的任何地方吧？’

Why don't I, having hoisted it on my head or carrying it on my back, go wherever I like?'

Taṃ kiṃ maññatha, bhikkhave, api nu so puriso evaṃkārī tasmiṃ kulle kiccakārī assā”ti?

各位比丘！你们认为怎样？那个人这样做，是对待那个筏子该做的事情吗？”

What do you think, monks: Would the man, in doing that, be doing what should be done with the raft?"

“No hetaṃ, bhante”.

[比丘们说：]“不是的！世尊！”

"No, lord."

第二章 ✩ 法尚且应该舍弃，何况非法？ To Say Nothing of Non-Dhammas [7]

“Kathaṃkārī ca so, bhikkhave, puriso tasmiṃ kulle kiccakārī assa?

[世尊说：]“各位比丘！那么那个人应该如何做，才是对那个筏子该做的事情呢？

"And what should the man do in order to be doing what should be done with the raft?

Idha, bhikkhave, tassa purisassa uttiṇṇassa pāraṅgatassa evamassa – ‘bahukāro kho me ayaṃ kullo; imāhaṃ kullaṃ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṃ uttiṇṇo.

各位比丘！在这种情况下，那个人渡到对岸后，会这样想：‘这个筏子对我的帮助真大啊！依靠这个筏子，我用手脚努力划水，才安全地渡到了对岸；

There is the case where the man, having crossed over, would think, 'How useful this raft has been to me! For it was in dependence on this raft that, making an effort with my hands & feet, I have crossed over to safety on the further shore.

Yaṃnūnāhaṃ imaṃ kullaṃ thale vā ussādetvā [ussāretvā (ka.)] udake vā opilāpetvā yena kāmaṃ pakkameyyan’ti.

要不我把这个筏子拖到岸上，或者让它沉在水里，然后去我想去的任何地方吧。’

Why don't I, having dragged it on dry land or sinking it in the water, go wherever I like?'

Evaṃkārī kho so, bhikkhave, puriso tasmiṃ kulle kiccakārī assa.

各位比丘！那个人这样做！才是对那个筏子该做的事情！

In doing this, he would be doing what should be done with the raft.

Evameva kho, bhikkhave, kullūpamo mayā dhammo desito nittharaṇatthāya, no gahaṇatthāya.

各位比丘！同样的，我教导的法如同筏喻，是为了帮助你们渡过（生死之流），而不是为了让你们执取不放。

In the same way, monks, I have taught the Dhamma compared to a raft, for the purpose of crossing over, not for the purpose of holding onto.

Kullūpamaṃ vo, bhikkhave, dhammaṃ desitaṃ, ājānantehi dhammāpi vo pahātabbā pageva adhammā.

各位比丘！你们理解了我所教导的如同筏子的法，就应当明白：连‘法’（正法）都应该舍弃，更何况那些‘非法’（不正法）呢？”

Understanding the Dhamma as taught compared to a raft, you should let go even of Dhammas, to say nothing of non-Dhammas."

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第七品 ✫ 舍弃六种见处 Six View-Positions [8]

第一章 ✩ 凡夫的六种见 Run-of-the-Mill Person [8]

﹝第八卷 ➲﹞ 241. “Chayimāni, bhikkhave, diṭṭhiṭṭhānāni. Katamāni cha?

各位比丘！有这六种见处（错误的观点立场）。是哪六种呢？

"Monks, there are these six view-positions (ditthitthana). Which six?

☆ 六种见处 ➾ ① 认为色蕴是我、② 认为受蕴是我、③ 认为想蕴是我、④ 认为行蕴是我、⑤ 认为见闻觉知（所得经验）是我、⑥ 认为世界和自我是永恒常住的。

Idha, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto,

各位比丘！世间上未听闻过正法的凡夫，不曾亲近圣者、不了解圣者的法、未曾以圣法调伏自心、不曾亲近善知识、不了解善知识的法、未曾以善法调伏自心；

There is the case where an uninstructed, run-of-the-mill person — who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for men of integrity, is not well-versed or disciplined in their Dhamma —

rūpaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati;

➊ 对于色（物质形态），他认为：‘这是我的，这就是我，这是我的自我。’

assumes about form: 'This is me, this is my self, this is what I am.'

vedanaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati;

➋ 对于受（感受），他认为：‘这是我的，这就是我，这是我的自我。’

"He assumes about feeling: 'This is me, this is my self, this is what I am.'

saññaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati;

➌ 对于想（概念/认知），他认为：‘这是我的，这就是我，这是我的自我。’

"He assumes about perception: 'This is me, this is my self, this is what I am.'

saṅkhāre ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati;

➍ 对于行（意志/造作），他认为：‘这是我的，这就是我，这是我的自我。’

"He assumes about fabrications: 'This is me, this is my self, this is what I am.'

yampi taṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ, anuvicaritaṃ manasā tampi ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati;

➎ 对于那些所见、所闻、所感（鼻舌身）、所识（意）、所得、所寻求、被心所思维的一切，他也认为：‘这是我的，这就是我，这是我的自我。’

"He assumes about what seen, heard, sensed, cognized, attained, sought after, pondered by the intellect: 'This is me, this is my self, this is what I am.'

yampi taṃ diṭṭhiṭṭhānaṃ –

➏ 对于这种见处（观点立场），即：

"He assumes about the view-position —

so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṃ tatheva ṭhassāmīti –

‘这个世界就是自我（我），我死后将是常住的、恒常的、永久的、不变坏的法，我将永远这样存在。’

'This cosmos is the self. After death this I will be constant, permanent, eternal, not subject to change. I will stay just like that for an eternity':

tampi ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati.

对于这种见处，他也认为：‘这是我的，这就是我，这是我的自我。’

'This is me, this is my self, this is what I am.'

第二章 ✩ 圣弟子的六种见 Well-Instructed Disciple of the Noble Ones [8]

☆ 舍弃六种见处 ➾ ① 认为色蕴不是我、② 认为受蕴不是我、③ 认为想蕴不是我、④ 认为行蕴不是我、⑤ 认为见闻觉知（所得经验）不是我、⑥ 认为无常的世界和自我不是我。

Sutavā ca kho, bhikkhave, ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto,

各位比丘！而听闻过正法的圣弟子，他亲近圣者、了解圣者的法、以圣法调伏自心、亲近善知识、了解善知识的法、以善法调伏自心；

"Then there is the case where a well-instructed disciple of the noble ones — who has regard for noble ones, is well-versed & disciplined in their Dhamma; who has regard for men of integrity, is well-versed & disciplined in their Dhamma —

rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati;

➀ 对于色（物质形态），他认为：‘这不是我的，这不是我，这不是我的自我。’

assumes about form: 'This is not me, this is not my self, this is not what I am.'

vedanaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati;

➁ 对于受（感受），他认为：‘这不是我的，这不是我，这不是我的自我。’

"He assumes about feeling: 'This is not me, this is not my self, this is not what I am.'

saññaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati;

➂ 对于想（概念/认知），他认为：‘这不是我的，这不是我，这不是我的自我。’

"He assumes about perception: 'This is not me, this is not my self, this is not what I am.'

saṅkhāre ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati;

➃ 对于行（意志/造作），他认为：‘这不是我的，这不是我，这不是我的自我。’

"He assumes about fabrications: 'This is not me, this is not my self, this is not what I am.'

yampi taṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ, anuvicaritaṃ manasā, tampi ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati;

➄ 对于那些所见、所闻、所感（鼻舌身）、所识（意）、所得、所寻求、被心所思维的一切，他也认为：‘这不是我的，这不是我，这不是我的自我。’

"He assumes about what seen, heard, sensed, cognized, attained, sought after, pondered by the intellect: 'This is not me, this is not my self, this is not what I am.'

yampi taṃ diṭṭhiṭṭhānaṃ –

➅ 对于这种见处（观点立场），即：

"He assumes about the view-position —

so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṃ tatheva ṭhassāmīti –

‘这个世界就是自我（我），我死后将是常住的、恒常的、永久的、不变坏的法，我将永远这样存在。’

'This cosmos is the self. After death this I will be constant, permanent, eternal, not subject to change. I will stay just like that for an eternity':

tampi ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati.

对于这种见处，他也认为：‘这不是我的，这不是我，这不是我的自我。’

'This is not me, this is not my self, this is not what I am.'

So evaṃ samanupassanto asati na paritassatī”ti.

如此看待事物，对于那不存在的（我及我所），就不会感到恐慌了！”

"Seeing thus, he is not agitated over what is not present."

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第八品 ✫ 见非实而不执着 Not Present & Abandoning [9~10]

第一章 ✩ 外境与内心 Agitation & Non-Agitation [9]

第一节 ❦ 外境不实──生起恐慌 External Agitation [9]

﹝第九卷 ➲﹞ 242. Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca – “siyā nu kho, bhante, bahiddhā asati paritassanā”ti?

（世尊）这样说完后，一位比丘对世尊说：“世尊！对于外在事物，当它不存在时，是否会有人因此生起恐慌呢？”

When this was said, a certain monk said to the Blessed One, "Lord, might there be agitation over what is externally not present?"

“Siyā, bhikkhū”ti – bhagavā avoca.

世尊说：“比丘！可能会有的！”

"There might, monk," the Blessed One said.

“Idha bhikkhu ekaccassa evaṃ hoti – ‘ahu vata me, taṃ vata me natthi; siyā vata me, taṃ vatāhaṃ na labhāmī’ti.

[世尊说：]“比丘！有这样一种情况，有人这样想：‘啊！这曾经是我的！啊！曾经是我的现在没有了！啊！希望它能是我的！啊！我得不到它！’

"There is the case where someone thinks, 'O, it was mine! O, what was mine is not! O, may it be mine! O, I don't obtain it!'

So socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati.

他就会忧愁、苦恼、悲叹、捶胸顿足、痛哭流涕、陷入迷乱。

He grieves & is tormented, weeps, beats his breast, & grows delirious.

Evaṃ kho, bhikkhu, bahiddhā asati paritassanā hotī”ti.

比丘！就是这样！对于外在事物，当它不存在时，就会有人生起恐慌。”

It's thus that there is agitation over what is externally not present."

卍　　　　卍　　　　卍

第二节 ❦ 外境不实──不起恐慌 External Non-Agitation [9]

“Siyā pana, bhante, bahiddhā asati aparitassanā”ti?

[比丘说：]“世尊！那么对于外在事物，当它不存在时，是否会有人不起恐慌呢？”

"But, lord, might there be non-agitation over what is externally not present?"

“Siyā, bhikkhū”ti – bhagavā avoca.

世尊说：“比丘！可能会有的！”

"There might, monk," the Blessed One said.

“Idha bhikkhu ekaccassa na evaṃ hoti – ‘ahu vata me, taṃ vata me natthi; siyā vata me, taṃ vatāhaṃ na labhāmī’ti.

[世尊说：]“比丘！有这样一种情况，有人不这样想：‘啊！这曾经是我的！啊！曾经是我的现在没有了！啊！希望它能是我的！啊！我得不到它！’

"There is the case where someone doesn't think, 'O, it was mine! O, what was mine is not! O, may it be mine! O, I don't obtain it!'

So na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjati.

他不会忧愁、不会苦恼、不会悲叹、不会捶胸顿足、不会痛哭流涕、不会陷入迷乱。

He doesn't grieve, isn't tormented, doesn't weep, beat his breast, or grow delirious.

Evaṃ kho, bhikkhu, bahiddhā asati aparitassanā hotī”ti.

比丘！就是这样！对于外在事物，当它不存在时，就会有人不起恐慌。”

It's thus that there is non-agitation over what is externally not present."

卍　　　　卍　　　　卍

第三节 ❦ 内心不实──生起恐慌 Internal Agitation [9]

“Siyā nu kho, bhante, ajjhattaṃ asati paritassanā”ti?

[比丘说：]“世尊！那么对于内在事物（如自我观念），当它不存在时，是否会有人因此生起恐慌呢？”

"But, lord, might there be agitation over what is internally not present?"

“Siyā, bhikkhū”ti – bhagavā avoca.

世尊说：“比丘！可能会有的！”

"There might, monk," the Blessed One said.

“Idha, bhikkhu, ekaccassa evaṃ diṭṭhi hoti – ‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṃ tatheva ṭhassāmī’ti.

[世尊说：]“比丘！有这样一种情况，有人持有这种见解：‘这个世界就是自我（我），我死后将是常住的、恒常的、永久的、不变坏的法，我将永远这样存在。’

"There is the case where someone has this view: 'This cosmos is the self. After death this I will be constant, permanent, eternal, not subject to change. I will stay just like that for an eternity.'

So suṇāti tathāgatassa vā tathāgatasāvakassa vā sabbesaṃ diṭṭhiṭṭhānādhiṭṭhānapariyuṭṭhānābhinivesānusayānaṃ samugghātāya sabbasaṅkhārasamathāya sabbūpadhipaṭinissaggāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammaṃ desentassa.

他听闻如来或如来的弟子说法——为了根除一切见处（观点立场）、执取、偏执、固执和潜在烦恼，为了平息一切（生死）造作、舍弃一切执取、灭尽渴爱、离欲、寂灭、达到涅槃。

He hears a Tathagata or a Tathagata's disciple teaching the Dhamma for the elimination of all view-positions, determinations, biases, inclinations, & obsessions; for the stilling of all fabrications; for the relinquishing of all acquisitions; the ending of craving; dispassion; cessation; Unbinding.

Tassa evaṃ hoti – ‘ucchijjissāmi nāmassu, vinassissāmi nāmassu, nassu nāma bhavissāmī’ti.

他心里就想：‘这么说，我岂不是要被断灭了！这么说，我岂不是要消亡了！这么说，我岂不是就不存在了！’

The thought occurs to him, 'So it might be that I will be annihilated! So it might be that I will perish! So it might be that I will not exist!'

So socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati.

他就会忧愁、苦恼、悲叹、捶胸顿足、痛哭流涕、陷入迷乱。

He grieves & is tormented, weeps, beats his breast, & grows delirious.

Evaṃ kho, bhikkhu, ajjhattaṃ asati paritassanā hotī”ti.

比丘！就是这样！对于内在事物（如自我观念），当它不存在时，就会有人生起恐慌。”

It's thus that there is agitation over what is internally not present."

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第四节 ❦ 内心不实──不起恐慌 Internal Non-Agitation [9]

“Siyā pana, bhante, ajjhattaṃ asati aparitassanā”ti?

[比丘说：]“世尊！那么对于内在事物（如自我观念），当它不存在时，是否会有人不起恐慌呢？”

"But, lord, might there be non-agitation over what is internally not present?"

“Siyā, bhikkhū”ti bhagavā avoca.

世尊说：“比丘！可能会有的！”

"There might, monk," the Blessed One said.

“Idha, bhikkhu, ekaccassa na evaṃ diṭṭhi hoti – ‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṃ tatheva ṭhassāmī’ti.

[世尊说：]“比丘！有这样一种情况，有人不持有这种见解：‘这个世界就是自我（我），我死后将是常住的、恒常的、永久的、不变坏的法，我将永远这样存在。’

"There is the case where someone doesn't have this view: 'This cosmos is the self. After death this I will be constant, permanent, eternal, not subject to change. I will stay just like that for an eternity.'

So suṇāti tathāgatassa vā tathāgatasāvakassa vā sabbesaṃ diṭṭhiṭṭhānādhiṭṭhānapariyuṭṭhānābhinivesānusayānaṃ samugghātāya sabbasaṅkhārasamathāya sabbūpadhipaṭinissaggāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammaṃ desentassa.

他听闻如来或如来的弟子说法——为了根除一切见处（观点立场）、执取、偏执、固执和潜在烦恼，为了平息一切（生死）造作、舍弃一切执取、灭尽渴爱、离欲、寂灭、达到涅槃。

He hears a Tathagata or a Tathagata's disciple teaching the Dhamma for the elimination of all view-positions, determinations, biases, inclinations, & obsessions; for the stilling of all fabrications; for the relinquishing of all acquisitions; the ending of craving; dispassion; cessation; Unbinding.

Tassa na evaṃ hoti – ‘ucchijjissāmi nāmassu, vinassissāmi nāmassu, nassu nāma bhavissāmī’ti.

他心里不会想：‘这么说，我岂不是要被断灭了！这么说，我岂不是要消亡了！这么说，我岂不是就不存在了！’

The thought doesn't occur to him, 'So it might be that I will be annihilated! So it might be that I will perish! So it might be that I will not exist!'

So na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjati.

他不会忧愁、不会苦恼、不会悲叹、不会捶胸顿足、不会痛哭流涕、不会陷入迷乱。

He doesn't grieve, isn't tormented, doesn't weep, beat his breast, or grow delirious.

Evaṃ kho, bhikkhu, ajjhattaṃ asati aparitassanā hoti”.

比丘！就是这样！对于内在事物（如自我观念），当它不存在时，就会有人不起恐慌。”

It's thus that there is non-agitation over what is internally not present."

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第二章 ✩ 舍弃执取和理论 Abandoning Possessions & Views [10]

☆ 四种执取 ➾ ⓵ 欲取（执取感官欲乐）、⓶ 见取（执取各种见解）、⓷ 戒禁取（执取无效的戒律和仪式）、⓸ 我语取（执取自我理论）。

第一节 ❦ 对于任何所有物，都不应执取 The Possessions [10]

﹝第十卷 ➲﹞ 243. “Taṃ [tañca (ka.)], bhikkhave, pariggahaṃ pariggaṇheyyātha, yvāssa [yvāssu (ka.)] pariggaho nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṃ tatheva tiṭṭheyya.

“各位比丘！你们是否应该执取那样一种所有物——拥有它就能恒常、坚固、永久、不变坏，能永远保持那个样子而存在？

"Monks, you would do well to possess that possession, the possession of which would be constant, permanent, eternal, not subject to change, that would stay just like that for an eternity.

Passatha no tumhe, bhikkhave, taṃ pariggahaṃ yvāssa pariggaho nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṃ tatheva tiṭṭheyyā”ti?

各位比丘！你们可曾见过那样一种所有物——拥有它就能恒常、坚固、永久、不变坏，能永远保持那个样子而存在吗？”

But do you see that possession, the possession of which would be constant, permanent, eternal, not subject to change, that would stay just like that for an eternity?"

“No hetaṃ, bhante”. “Sādhu, bhikkhave.

[比丘们说：]“没有，世尊！”

"No, lord."

Ahampi kho taṃ, bhikkhave, pariggahaṃ na samanupassāmi yvāssa pariggaho nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva tiṭṭheyya.

[世尊说：]“很好！各位比丘！我也没有见过那样一种所有物——拥有它就能恒常、坚固、永久、不变坏，能永远保持那个样子而存在。

"Very good, monks. I, too, do not envision a possession, the possession of which would be constant, permanent, eternal, not subject to change, that would stay just like that for an eternity.

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第二节 ❦ 对于自我理论，不应执取 Doctrine of Self [10]

“Taṃ, bhikkhave, attavādupādānaṃ upādiyetha, yaṃsa [yassa (syā. ka.)] attavādupādānaṃ upādiyato na uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā.

各位比丘！你们是否应该执取那样一种‘我语取’（自我理论的执取）——执取了它就不会生起愁、悲、苦、忧、恼呢？

"Monks, you would do well to cling to that clinging to a doctrine of self, clinging to which there would not arise sorrow, lamentation, pain, grief, & despair.

Passatha no tumhe, bhikkhave, taṃ attavādupādānaṃ yaṃsa attavādupādānaṃ upādiyato na uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā”ti?

各位比丘！你们可曾见过那样一种‘我语取’（自我理论的执取）——执取了它就不会生起愁、悲、苦、忧、恼吗？”

But do you see a clinging to a doctrine of self, clinging to which there would not arise sorrow, lamentation, pain, grief, & despair?"

“No hetaṃ, bhante”. “Sādhu, bhikkhave.

[比丘们说：]“没有，世尊！”

"No, lord."

Ahampi kho taṃ, bhikkhave, attavādupādānaṃ na samanupassāmi yaṃsa attavādupādānaṃ upādiyato na uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā.

[世尊说：]“很好！各位比丘！我也没有见过那样一种‘我语取’（自我理论的执取）——执取了它就不会生起愁、悲、苦、忧、恼。

"Very good, monks. I, too, do not envision a clinging to a doctrine of self, clinging to which there would not arise sorrow, lamentation, pain, grief, & despair.

第三节 ❦ 对于一切见解，不应执取 The Views [10]

“Taṃ, bhikkhave, diṭṭhinissayaṃ nissayetha yaṃsa diṭṭhinissayaṃ nissayato na uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā.

各位比丘！你们是否应该依止那样一种‘见依止’（对某种见解的依赖）——依止了它就不会生起愁、悲、苦、忧、恼呢？

"Monks, you would do well to depend on a view-dependency (ditthi-nissaya), depending on which there would not arise sorrow, lamentation, pain, grief, & despair.

Passatha no tumhe, bhikkhave, taṃ diṭṭhinissayaṃ yaṃsa diṭṭhinissayaṃ nissayato na uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā”ti?

各位比丘！你们可曾见过那样一种‘见依止’（对某种见解的依赖）——依止了它就不会生起愁、悲、苦、忧、恼吗？”

But do you see a view-dependency, depending on which there would not arise sorrow, lamentation, pain, grief, & despair?"

“No hetaṃ, bhante”.

[比丘们说：]“没有，世尊！”

"No, lord."

“Sādhu, bhikkhave. Ahampi kho taṃ, bhikkhave, diṭṭhinissayaṃ na samanupassāmi yaṃsa diṭṭhinissayaṃ nissayato na uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā”.

[世尊说：]“很好！各位比丘！我也没有见过那样一种‘见依止’（对某种见解的依赖）——依止了它就不会生起愁、悲、苦、忧、恼。”

"Very good, monks. I, too, do not envision a view-dependency, depending on which there would not arise sorrow, lamentation, pain, grief, & despair.

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第九品 ✫ 当“我”不存在时 Self Are Not Pinned Down [11~12]

第一章 ✩ 完全愚蠢的教法 The Fool's Teaching [11]

﹝第十一卷 ➲﹞ 244. “Attani vā, bhikkhave, sati attaniyaṃ me ti assā”ti?

“各位比丘！当有‘我’（自我）存在时，是否就会有‘属于我的’这种想法呢？”

"Monks, where there is a self, would there be [the thought,] 'belonging to my self'?"

“Evaṃ, bhante”.

[比丘们说：]“是的！世尊！”

"Yes, lord."

“Attaniye vā, bhikkhave, sati attā me ti assā”ti?

[世尊说：]“各位比丘！或者，当有‘属于我的’事物存在时，是否就会有‘我的自我’这种想法呢？”

"Or, monks, where there is what belongs to self, would there be [the thought,] 'my self'?"

“Evaṃ, bhante”.

[比丘们说：]“是的！世尊！”

"Yes, lord."

“Attani ca, bhikkhave, attaniye ca saccato thetato anupalabbhamāne,

[世尊说：]“各位比丘！当‘我’（自我）和‘属于我的’都无法被确定为真实存在时，

"Monks, where a self or what belongs to self are not pinned down as a truth or reality,

yampi taṃ diṭṭhiṭṭhānaṃ –

那么这种见处（观点立场）——
then the view-position —

‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṃ tatheva ṭhassāmī’ti –

‘这个世界就是自我（我），我死后将是常住的、恒常的、永久的、不变坏的法，我将永远这样存在。’——

'This cosmos is the self. After death this I will be constant, permanent, eternal, not subject to change. I will stay just like that for an eternity' —

nanāyaṃ [na ca khoyaṃ (ka.)], bhikkhave, kevalo paripūro bāladhammo’”ti?

各位比丘！这难道不完全是愚人的教法吗？”

Isn't it utterly & completely a fool's teaching?"

“Kiñhi no siyā, bhante, kevalo hi, bhante, paripūro [kevalo paripūro (sī. pī.)] bāladhammo”ti.

[比丘们说：]“还能是什么呢，世尊？这完全是愚人的教法啊！”

"What else could it be, lord? It's utterly & completely a fool's teaching."

第二章 ✩ 仔细观察五蕴 Inconstant Is Stressful [11]

“Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā”ti?

[世尊说：]“各位比丘！你们认为怎样？色（物质形态）是常还是无常？”

"What do you think, monks — Is form constant or inconstant?"

“Aniccaṃ, bhante”.

[比丘们说：]“是无常的！世尊！”

"Inconstant, lord."

“Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā”ti?

[世尊说：]“那无常的是苦还是乐呢？”

"And is that which is inconstant easeful or stressful?"

“Dukkhaṃ, bhante”.

[比丘们说：]“是苦的！世尊！”

"Stressful, lord."

“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – etaṃ mama, esohamasmi, eso me attā”ti?

[世尊说：]“对于那无常的、是苦的、是变坏的法，是否适合认为：‘这是我的，这就是我，这是我的自我’呢？”

"And is it fitting to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?"

“No hetaṃ, bhante”.

[比丘们说：]“不适合！世尊！”

"No, lord."

“Taṃ kiṃ maññatha, bhikkhave, vedanā…pe…

[世尊说：]“各位比丘！你们认为怎样？受（感受）是常还是无常？”

[比丘们说：]“是无常的！世尊！”

[世尊说：]“那无常的是苦还是乐呢？”

[比丘们说：]“是苦的！世尊！”

[世尊说：]“对于那无常的、是苦的、是变坏的法，是否适合认为：‘这是我的，这就是我，这是我的自我’呢？”

[比丘们说：]“不适合！世尊！”

"...Is feeling constant or inconstant?" "Inconstant, lord."...

saññā…

[世尊说：]“各位比丘！你们认为怎样？想（概念/认知）是常还是无常？”

[比丘们说：]“是无常的！世尊！”

[世尊说：]“那无常的是苦还是乐呢？”

[比丘们说：]“是苦的！世尊！”

[世尊说：]“对于那无常的、是苦的、是变坏的法，是否适合认为：‘这是我的，这就是我，这是我的自我’呢？”

[比丘们说：]“不适合！世尊！”

"...Is perception constant or inconstant?" "Inconstant, lord."...

saṅkhārā…

[世尊说：]“各位比丘！你们认为怎样？行（意志/造作）是常还是无常？”

[比丘们说：]“是无常的！世尊！”

[世尊说：]“那无常的是苦还是乐呢？”

[比丘们说：]“是苦的！世尊！”

[世尊说：]“对于那无常的、是苦的、是变坏的法，是否适合认为：‘这是我的，这就是我，这是我的自我’呢？”

[比丘们说：]“不适合！世尊！”

"...Are fabrications constant or inconstant?" "Inconstant, lord."...

viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?

[世尊说：]“各位比丘！你们认为怎样？识（意识）是常还是无常？”

"What do you think, monks — Is consciousness constant or inconstant?"

“Aniccaṃ, bhante”.

[比丘们说：]“是无常的！世尊！”

"Inconstant, lord."

“Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā”ti?

[世尊说：]“那无常的是苦还是乐呢？”

"And is that which is inconstant easeful or stressful?"

“Dukkhaṃ, bhante”.

[比丘们说：]“是苦的！世尊！”

"Stressful, lord."

“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – etaṃ mama, esohamasmi, eso me attā”ti?

[世尊说：]“对于那无常的、是苦的、是变坏的法，是否适合认为：‘这是我的，这就是我，这是我的自我’呢？”

"And is it fitting to regard what is inconstant, stressful, subject to change as: 'This is mine. This is my self. This is what I am'?"

“No hetaṃ, bhante”.

[比丘们说：]“不适合！世尊！”

"No, lord."

卍　　　　卍　　　　卍

第三章 ✩ 仔细观察过去、未来、现在 Seen With Right Discernment [11]

“Tasmātiha, bhikkhave, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ, ajjhattaṃ vā bahiddhā vā, oḷārikaṃ vā sukhumaṃ vā, hīnaṃ vā paṇītaṃ vā, yaṃ dūre santike vā, sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.

[世尊说：]“因此，各位比丘！对于任何色（物质形态），无论是过去的、未来的、现在的，内在的、外在的，粗大的、细微的，低劣的、殊胜的，远的、近的，一切的色，都应以正确的智慧，如实地观察：‘这不是我的，这不是我，这不是我的自我。’

"Thus, monks, any form whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every form is to be seen as it actually is with right discernment as: 'This is not mine. This is not my self. This is not what I am.'

Yā kāci vedanā…pe…

对于任何受（感受），无论是过去的、未来的、现在的，内在的、外在的，粗大的、细微的，低劣的、殊胜的，远的、近的，一切的受，都应以正确的智慧，如实地观察：‘这不是我的，这不是我，这不是我的自我。’

"Any feeling whatsoever...

yā kāci saññā…

对于任何想（概念/认知），无论是过去的、未来的、现在的，内在的、外在的，粗大的、细微的，低劣的、殊胜的，远的、近的，一切的想，都应以正确的智慧，如实地观察：‘这不是我的，这不是我，这不是我的自我。’

"Any perception whatsoever...

ye keci saṅkhārā…

对于任何行（意志/造作），无论是过去的、未来的、现在的，内在的、外在的，粗大的、细微的，低劣的、殊胜的，远的、近的，一切的行，都应以正确的智慧，如实地观察：‘这不是我的，这不是我，这不是我的自我。’

"Any fabrications whatsoever...

yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ, ajjhattaṃ vā bahiddhā vā, oḷārikaṃ vā sukhumaṃ vā, hīnaṃ vā paṇītaṃ vā, yaṃ dūre santike vā, sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ”.

对于任何识（意识），无论是过去的、未来的、现在的，内在的、外在的，粗大的、细微的，低劣的、殊胜的，远的、近的，一切的识，都应以正确的智慧，如实地观察：‘这不是我的，这不是我，这不是我的自我。’”

"Any consciousness whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: every consciousness is to be seen as it actually is with right discernment as: 'This is not mine. This is not my self. This is not what I am.'

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第四章 ✩ 生起解脱之智 Disenchanted & Knowledge [12]

﹝第十二卷 ➲﹞ 245. “Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmiṃ nibbindati, vedanāya nibbindati, saññāya nibbindati, saṅkhāresu nibbindati, viññāṇasmiṃ nibbindati,

“各位比丘！如此观察，听闻过正法的圣弟子，对色（物质形态）感到厌离，对受（感受）感到厌离，对想（概念/认知）感到厌离，对行（意志/造作）感到厌离，对识（意识）感到厌离。

"Seeing thus, the instructed disciple of the noble ones grows disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, disenchanted with consciousness.

nibbidā virajjati [nibbindaṃ virajjati (sī. syā. pī.)], virāgā vimuccati, vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.

因为厌离而离欲，因为离欲而解脱，当解脱时，生起‘已解脱’的智慧。

Disenchanted, he becomes dispassionate. Through dispassion, he is fully released. With full release, there is the knowledge, 'Fully released.'

‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.

他清楚地了知：‘生死已尽，梵行已立；该做的事已经完成，不再有未来（轮回）的状态了！’

He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'

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第一节 ❦ 漏尽解脱比丘 A Noble One [12]

Ayaṃ vuccati, bhikkhave, bhikkhu ukkhittapaligho itipi,

诸位比丘！知道这位比丘是➊ 移除障碍者、

"This, monks, is called a monk whose cross-bar is thrown off,
saṃkiṇṇaparikkho itipi,

➋ 填平壕沟者、
whose moat is filled in,
abbūḷhesiko itipi,

➌ 已拔除支柱（渴爱）者、
whose pillar is pulled out,
niraggaḷo itipi,

➍ 无门闩者；
whose bolt is withdrawn,
ariyo pannaddhajo pannabhāro visaṃyutto itipi.

➎ 又知道他是圣者、已降下旗帜者、已放下重担者、已解脱束缚者！

a noble one with banner lowered, burden placed down, unfettered.

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第二节 ❦ 漏尽舍弃五法 How a Monk Is a Noble One [12]

☆ 漏尽解脱者已舍弃 ➾ ➊ 无明──移除障碍者、➋ 再生──填平壕沟者、➌ 渴爱──已拔除支柱（渴爱）者、➍ 五下分结──无门闩者、➎ 我慢──圣者、已降下旗帜者、已放下重担者、已解脱束缚者。

“Kathañca, bhikkhave, bhikkhu ukkhittapaligho hoti?

➊ 诸位比丘！比丘如何是移除障碍者？

"And how is a monk one whose cross-bar is thrown off?

Idha, bhikkhave, bhikkhuno avijjā pahīnā hoti, ucchinnamūlā tālāvatthukatā anabhāvaṃkatā, āyatiṃ anuppādadhammā.

诸位比丘！在此，比丘因为已经舍弃了‘无明’，如同被连根拔起的棕榈树，（烦恼）被根除，达到了不再存在（的状态），未来不再生起。

There is the case where a monk's ignorance is abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising.

Evaṃ kho, bhikkhave, bhikkhu ukkhittapaligho hoti.

诸位比丘！像这样，比丘就是移除了障碍者。

This is how a monk is one whose cross-bar is thrown off.

“Kathañca, bhikkhave, bhikkhu saṃkiṇṇaparikkho hoti?

➋ 诸位比丘！比丘如何是填平壕沟者？

"And how is a monk one whose moat is filled in?

Idha, bhikkhave, bhikkhuno ponobbhaviko jātisaṃsāro pahīno hoti, ucchinnamūlo tālāvatthukato anabhāvaṃkato, āyatiṃ anuppādadhammo.

诸位比丘！在此，比丘因为已经舍弃了‘导致轮回之再生’，如同被连根拔起的棕榈树，（烦恼）被根除，达到了不再存在（的状态），未来不再生起。

There is the case where a monk's wandering-on to birth, leading on to further-becoming, is abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising.

Evaṃ kho, bhikkhave, bhikkhu saṃkiṇṇaparikkho hoti.

诸位比丘！像这样，比丘就是填平了壕沟者。

This is how a monk is one whose moat is filled in.

“Kathañca, bhikkhave, bhikkhu abbūḷhesiko hoti?

➌ 诸位比丘！比丘如何是已拔除支柱（渴爱）者？

"And how is a monk one whose pillar is pulled out?

Idha, bhikkhave, bhikkhuno taṇhā pahīnā hoti, ucchinnamūlā tālāvatthukatā anabhāvaṃkatā, āyatiṃ anuppādadhammā.

诸位比丘！在此，比丘因为已经舍弃了‘渴爱’，如同被连根拔起的棕榈树，（烦恼）被根除，达到了不再存在（的状态），未来不再生起。

There is the case where a monk's craving is abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising.

Evaṃ kho, bhikkhave, bhikkhu abbūḷhesiko hoti.

诸位比丘！像这样，比丘就是已拔除支柱（渴爱）者。

This is how a monk is one whose pillar is pulled out.

“Kathañca, bhikkhave, bhikkhu niraggaḷo hoti?

➍ 诸位比丘！比丘如何是无门闩者？

"And how is a monk one whose bolt is withdrawn?

Idha, bhikkhave, bhikkhuno pañca orambhāgiyāni saṃyojanāni pahīnāni honti, ucchinnamūlāni tālāvatthukatāni anabhāvaṃkatāni, āyatiṃ anuppādadhammāni.

诸位比丘！在此，比丘因为已经舍弃了‘五下分结’，如同被连根拔起的棕榈树，（烦恼）被根除，达到了不再存在（的状态），未来不再生起。

There is the case where a monk's five lower fetters are abandoned, their root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising.

Evaṃ kho, bhikkhave, bhikkhu niraggaḷo hoti.

诸位比丘！像这样，比丘就是无门闩者。

This is how a monk is one whose bolt is withdrawn.

“Kathañca, bhikkhave, bhikkhu ariyo pannaddhajo pannabhāro visaṃyutto hoti?

➎ 诸位比丘！比丘如何是圣者、已降下旗帜者、已放下重担者、已解脱束缚者？

"And how is a monk a noble one with banner lowered, burden placed down, unfettered?

Idha, bhikkhave, bhikkhuno asmimāno pahīno hoti, ucchinnamūlo tālāvatthukato anabhāvaṃkato, āyatiṃ anuppādadhammo.

诸位比丘！在此，比丘因为已经舍弃了‘我慢’，如同被连根拔起的棕榈树，（烦恼）被根除，达到了不再存在（的状态），未来不再生起。

There is the case where a monk's conceit 'I am' is abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising.

Evaṃ kho, bhikkhave, bhikkhu ariyo pannaddhajo pannabhāro visaṃyutto hoti.

诸位比丘！像这样，比丘就是圣者、已降下旗帜者、已放下重担者、已解脱束缚者。

This is how a monk is a noble one with banner lowered, burden placed down, unfettered.

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第十品 ✫ 如何看见如来？ The Consciousness of the Tathagata [13~14]

﹝第十三卷 ➲﹞ 246. “Evaṃ vimuttacittaṃ kho, bhikkhave, bhikkhuṃ saindā devā sabrahmakā sapajāpatikā anvesaṃ nādhigacchanti –

诸位比丘！对于心这样解脱了的比丘，即使是包括帝释天、梵天、生主在内的诸天，去寻找时，也无法发现：

"And when the devas, together with Indra, the Brahmas, & Pajapati, search for the monk whose mind is thus released, they cannot find that

‘idaṃ nissitaṃ tathāgatassa viññāṇan’ti.

‘如来的识是依于此（某个特定事物）而存在的’。

'The consciousness of the one truly gone (tathagata) is dependent on this.'

第一章 ✩ 现法不可见如来 Tathagata Untraceable in Here & Now [13]

Taṃ kissa hetu? Diṭṭhevāhaṃ, bhikkhave, dhamme tathāgataṃ ananuvijjoti vadāmi.

这是什么原因呢？诸位比丘！我说：‘即使在现世，如来也是不可追踪的！’

Why is that? The one truly gone is untraceable even in the here & now.

Evaṃvādiṃ kho maṃ, bhikkhave, evamakkhāyiṃ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti –

诸位比丘！我这样说、这样讲，有些沙门、婆罗门却以不实、空洞、虚假、错误的方式诬蔑我，说：

"Speaking in this way, teaching in this way, I have been erroneously, vainly, falsely, unfactually misrepresented by some brahmans and contemplatives [who say],

‘venayiko samaṇo gotamo, sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññāpetī’ti.

‘沙门乔达摩是个虚无主义者！他宣扬现有众生的断灭、毁灭、消失。’

'Gotama the contemplative is one who misleads. He declares the annihilation, destruction, extermination of the existing being.'

Yathā cāhaṃ na, bhikkhave [bhikkhave na (sī. syā. pī.)], yathā cāhaṃ na vadāmi, tathā maṃ te bhonto samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti –

然而，诸位比丘！我并非那样（是虚无主义者），我并非那样说，那些贤圣的沙门、婆罗门却（仍然）以不实、空洞、虚假、错误的方式诬蔑我，说：

But as I am not that, as I do not say that, so I have been erroneously, vainly, falsely, unfactually misrepresented by those venerable brahmans and contemplatives [who say],

‘venayiko samaṇo gotamo, sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññāpetī’ti.

‘沙门乔达摩是个虚无主义者！他宣扬现有众生的断灭、毁灭、消失。’

'Gotama the contemplative is one who misleads. He declares the annihilation, destruction, extermination of the existing being.'

Pubbe cāhaṃ bhikkhave, etarahi ca dukkhañceva paññāpemi, dukkhassa ca nirodhaṃ.

诸位比丘！我过去和现在所宣说的，唯有苦以及苦的止息。

"Both formerly and now, monks, I declare only stress and the cessation of stress.

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第二章 ✩ 如来无有瞋怒、欢喜 Insult & Honor the Tathagata [13]

Tatra ce, bhikkhave, pare tathāgataṃ akkosanti paribhāsanti rosenti vihesenti, tatra, bhikkhave, tathāgatassa na hoti āghāto na appaccayo na cetaso anabhiraddhi.

于此，诸位比丘！如果他人辱骂、毁谤、激怒、骚扰如来，对此，诸位比丘！如来心中不会有对抗、不悦或不满。

And if others insult, abuse, taunt, bother, & harass the Tathagata for that, he feels no hatred, no resentment, no dissatisfaction of heart because of that.

“Tatra ce, bhikkhave, pare tathāgataṃ sakkaronti garuṃ karonti mānenti pūjenti, tatra, bhikkhave, tathāgatassa na hoti ānando na somanassaṃ na cetaso uppilāvitattaṃ.

于此，诸位比丘！如果他人恭敬、尊重、尊敬、崇拜如来，对此，诸位比丘！如来心中不会有欢喜、高兴或得意。

And if others honor, respect, revere, & venerate the Tathagata for that, he feels no joy, no happiness, no elation of heart because of that.

Tatra ce, bhikkhave, pare vā tathāgataṃ sakkaronti garuṃ karonti mānenti pūjenti, tatra, bhikkhave, tathāgatassa evaṃ hoti –

于此，诸位比丘！如果他人恭敬、尊重、尊敬、崇拜如来，对此，诸位比丘！如来只是这样想：

And if others honor, respect, revere, & venerate the Tathagata for that, he thinks,

‘yaṃ kho idaṃ pubbe pariññātaṃ tattha me evarūpā kārā [sakkārā (ka.)] karīyantī’ti.

‘对于这已经被完全理解（指五蕴等法）的事物，他们（现在）向我表达这样的敬意。’

'They do me such service at this that has already been comprehended.'

第三章 ✩ 比丘莫作瞋怒、欢喜 Insult & Honor the Monks [13]

Tasmātiha, bhikkhave, tumhe cepi pare akkoseyyuṃ paribhāseyyuṃ roseyyuṃ viheseyyuṃ,

因此，诸位比丘！如果他人也辱骂、毁谤、激怒、骚扰你们；

"Therefore, monks, if others insult, abuse, taunt, bother, & harass you as well,
tatra tumhe hi na āghāto na appaccayo na cetaso anabhiraddhi karaṇīyā.

对此，你们心中不应生起对抗、不悦或不满。

you should feel no hatred, no resentment, no dissatisfaction of heart because of that.

Tasmātiha, bhikkhave, tumhe cepi pare sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ,

因此，诸位比丘！如果他人也恭敬、尊重、尊敬、崇拜你们；

And if others honor, respect, revere, & venerate you as well,
tatra tumhehi na ānando na somanassaṃ na cetaso uppilāvitattaṃ karaṇīyaṃ.

对此，你们心中不应生起欢喜、高兴或得意。

you should feel no joy, no gladness, no elation of heart because of that.

Tasmātiha, bhikkhave, tumhe cepi pare sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ,

因此，诸位比丘！如果他人恭敬、尊重、尊敬、崇拜你们；

And if others honor, respect, revere, & venerate you,
tatra tumhākaṃ evamassa – ‘yaṃ kho idaṃ pubbe pariññātaṃ, tattha me [tattha no (ka.) tattha + imeti padacchedo] evarūpā kārā karīyantī’ti.

对此，你们应当这样想：‘对于这已经被完全理解（指五蕴等法）的事物，他们（现在）向我们表达这样的敬意。’

you should think, 'They do us such service at this that has already been comprehended.'

第四章 ✩ 非我之物 Let Go of It [14]

﹝第十四卷 ➲﹞ 247. “Tasmātiha, bhikkhave, yaṃ na tumhākaṃ taṃ pajahatha;

因此，诸位比丘！凡是不属于你们的，要舍弃它；

"Therefore, monks, whatever isn't yours: Let go of it.

taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati.

你们舍弃它，将给你们带来长远的利益和安乐。

Your letting go of it will be for your long-term welfare & happiness.

Kiñca, bhikkhave, na tumhākaṃ?

诸位比丘！什么是不属于你们的呢？

And what isn't yours?

第五章 ✩ 应舍之物 Body Isn't Yours Ⅰ [14]

Rūpaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha; taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati.

诸位比丘！‘色’（物质形态）不属于你们，要舍弃它；你们舍弃它，将给你们带来长远的利益和安乐。

Form (body) isn't yours: Let go of it. Your letting go of it will be for your long-term welfare & happiness.

Vedanā, bhikkhave, na tumhākaṃ, taṃ pajahatha; sā vo pahīnā dīgharattaṃ hitāya sukhāya bhavissati.

诸位比丘！‘受’（感受）不属于你们，要舍弃它；你们舍弃它，将给你们带来长远的利益和安乐。

Feeling isn't yours...

Saññā, bhikkhave, na tumhākaṃ, taṃ pajahatha; sā vo pahīnā dīgharattaṃ hitāya sukhāya bhavissati.

诸位比丘！‘想’（认知、标签）不属于你们，要舍弃它；你们舍弃它，将给你们带来长远的利益和安乐。

Perception...

Saṅkhārā, bhikkhave, na tumhākaṃ, te pajahatha; te vo pahīnā dīgharattaṃ hitāya sukhāya bhavissanti.

诸位比丘！‘行’（意志造作、心行）不属于你们，要舍弃它们；你们舍弃它们，将给你们带来长远的利益和安乐。

Thought fabrications...

Viññāṇaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha; taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati.

诸位比丘！‘识’（意识）不属于你们，要舍弃它；你们舍弃它，将给你们带来长远的利益和安乐。

Consciousness isn't yours: Let go of it. Your letting go of it will be for your long-term welfare & happiness.

第六章 ✩ 草木为喻 The Grass Simile [14]

Taṃ kiṃ maññatha, bhikkhave, yaṃ imasmiṃ jetavane tiṇakaṭṭhasākhāpalāsaṃ, taṃ jano hareyya vā daheyya vā yathāpaccayaṃ vā kareyya.

对此，诸位比丘！你们怎么认为呢？如果有人把这祇陀林里的草、木、枝、叶收集起来、烧掉，或者随他心意处置，

"What do you think, monks: If a person were to gather or burn or do as he likes with the grass, twigs, branches & leaves here in Jeta's Grove,

Api nu tumhākaṃ evamassa – ‘amhe jano harati vā dahati vā yathāpaccayaṃ vā karotī’ti?

你们会不会这样想：‘这个人是在收集、焚烧、或随意处置 *我们*’ 呢？”

would the thought occur to you, 'It's us that this person is gathering, burning, or doing with as he likes'?"

“No hetaṃ, bhante”.

［比丘说：］“不会的，大德！”

"No, lord.

“Taṃ kissa hetu”?

［世尊说：］“为什么呢？”

Why is that?

“Na hi no etaṃ, bhante, attā vā attaniyaṃ vā”ti.

［比丘说：］“大德！因为那些东西不是我们的自我，也不属于我们的自我。”

Because those things are not our self, nor do they belong to our self."

“Evameva kho, bhikkhave, yaṃ na tumhākaṃ taṃ pajahatha; taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati.

［世尊说：］“正是这样，诸位比丘！凡是不属于你们的，要舍弃它；你们舍弃它，将给你们带来长远的利益和安乐。

"Even so, monks, whatever isn't yours: Let go of it. Your letting go of it will be for your long-term welfare & happiness.

Kiñca, bhikkhave, na tumhākaṃ?

诸位比丘！什么是不属于你们的呢？

And what isn't yours?

卍　　　　卍　　　　卍

第七章 ✩ 舍此五蕴 Body Isn't Yours Ⅱ [14]

Rūpaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha; taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati.

诸位比丘！‘色’不属于你们，要舍弃它；你们舍弃它，将给你们带来长远的利益和安乐。

Form isn't yours...

Vedanā, bhikkhave…pe…

诸位比丘！‘受’不属于你们，要舍弃它；你们舍弃它，将给你们带来长远的利益和安乐。

Feeling isn't yours...

saññā, bhikkhave…

诸位比丘！‘想’不属于你们，要舍弃它；你们舍弃它，将给你们带来长远的利益和安乐。

Perception...

saṅkhārā, bhikkhave…pe…

诸位比丘！‘行’不属于你们，要舍弃它们；你们舍弃它们，将给你们带来长远的利益和安乐。

Thought fabrications...

viññāṇaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha; taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissati.

诸位比丘！‘识’不属于你们，要舍弃它；你们舍弃它，将给你们带来长远的利益和安乐。

Consciousness isn't yours: Let go of it. Your letting go of it will be for your long-term welfare & happiness.

卍　　　　卍　　　　卍

第十一品 ✫ 佛善说法 The Well-Proclaimed Dhamma [15]

☆ 六沙门果 ➾ ⑴ 阿罗汉果──不再有后世生命；⑵ 不还果──断除五下分结；⑶ 一来果──断除三结、贪瞋痴微薄；⑷ 预流果──断除三结；⑸ 随法行、随信行者──趋向正觉；⑹ 只有些许信心、只有些许爱敬者──趋向天界。

﹝第十五卷 ➲﹞ 248. “Evaṃ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko.

⑴ 诸位比丘！我如此善巧宣说的法，是清晰的、敞开的、显明的、已去除（覆盖）碎布的。

"The Dhamma thus well-proclaimed by me is clear, open, evident, stripped of rags.

Evaṃ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike ye te bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññā vimuttā, vaṭṭaṃ tesaṃ natthi paññāpanāya.

诸位比丘！在我如此善巧宣说、清晰、敞开、显明、已去除碎布的法中，那些烦恼已尽（漏尽）、修行圆满（梵行已立）、应做已做、已放下重担、达到自身目标、完全摧毁了有结、通过正智解脱的阿罗汉比丘们，对他们来说，没有（未来的）轮回可以被指称。

In the Dhamma thus well-proclaimed by me — clear, open, evident, stripped of rags — there is for those monks who are arahants — whose mental effluents are ended, who have reached fulfillment, done the task, laid down the burden, attained the true goal, totally destroyed the fetter of becoming, and who are released through right gnosis — no (future) cycle for manifestation. This is how the Dhamma well-proclaimed by me is clear, open, evident, stripped of rags.

Evaṃ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko.

⑵ 诸位比丘！我如此善巧宣说的法，是清晰的、敞开的、显明的、已去除（覆盖）碎布的──

"In the Dhamma thus well-proclaimed by me — clear, open, evident, stripped of rags —

Evaṃ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṃ bhikkhūnaṃ pañcorambhāgiyāni saṃyojanāni pahīnāni, sabbe te opapātikā, tattha parinibbāyino, anāvattidhammā tasmā lokā.

诸位比丘！在我如此善巧宣说、清晰、敞开、显明、已去除碎布的法中，那些断除了五下分结的比丘们，他们都将化生（于净居天），在那里达到完全的涅槃，不会再从那个世界返回。

those monks who have abandoned the five lower fetters are all due to be reborn [in the Pure Abodes], there to be totally unbound, never again to return from that world. This is how the Dhamma well-proclaimed by me is clear, open, evident, stripped of rags.

Evaṃ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko.

⑶ 诸位比丘！我如此善巧宣说的法，是清晰的、敞开的、显明的、已去除（覆盖）碎布的──

"In the Dhamma thus well-proclaimed by me — clear, open, evident, stripped of rags —

Evaṃ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṃ bhikkhūnaṃ tīṇi saṃyojanāni pahīnāni, rāgadosamohā tanubhūtā, sabbe te sakadāgāmino, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissanti.

诸位比丘！在我如此善巧宣说、清晰、敞开、显明、已去除碎布的法中，那些断除了三结，并且贪、瞋、痴已经减轻了的比丘们，他们都是一来果的圣者，只需再来此世间一次，就将达到苦的终结。

those monks who have abandoned the three fetters, with the attenuation of passion, aversion, & delusion, are all once-returners who, on returning only one more time to this world, will make an ending to stress. This is how the Dhamma well-proclaimed by me is clear, open, evident, stripped of rags.

Evaṃ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko.

⑷ 诸位比丘！我如此善巧宣说的法，是清晰的、敞开的、显明的、已去除（覆盖）碎布的──

"In the Dhamma thus well-proclaimed by me — clear, open, evident, stripped of rags —

Evaṃ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṃ bhikkhūnaṃ tīṇi saṃyojanāni pahīnāni, sabbe te sotāpannā, avinipātadhammā, niyatā sambodhiparāyanā.

诸位比丘！在我如此善巧宣说、清晰、敞开、显明、已去除碎布的法中，那些断除了三结的比丘们，他们都是预流果的圣者，稳固不退，绝不再堕入恶道，必定趋向完全的觉悟。

those monks who have abandoned the three fetters, are all stream-winners, steadfast, never again destined for states of woe, headed for self-awakening. This is how the Dhamma well-proclaimed by me is clear, open, evident, stripped of rags.

Evaṃ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko.

⑸ 诸位比丘！我如此善巧宣说的法，是清晰的、敞开的、显明的、已去除（覆盖）碎布的──

"In the Dhamma thus well-proclaimed by me — clear, open, evident, stripped of rags —

Evaṃ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike ye te bhikkhū dhammānusārino saddhānusārino sabbe te sambodhiparāyanā.

诸位比丘！在我如此善巧宣说、清晰、敞开、显明、已去除碎布的法中，那些随法行者和随信行者，他们都将趋向完全的觉悟。

those monks who are Dhamma-followers and conviction-followers are all headed for self-awakening. This is how the Dhamma well-proclaimed by me is clear, open, evident, stripped of rags.

Evaṃ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko.

⑹ 诸位比丘！我如此善巧宣说的法，是清晰的、敞开的、显明的、已去除（覆盖）碎布的──

"In the Dhamma thus well-proclaimed by me — clear, open, evident, stripped of rags —

Evaṃ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṃ mayi saddhāmattaṃ pemamattaṃ sabbe te saggaparāyanā”ti.

诸位比丘！在我如此善巧宣说、清晰、敞开、显明、已去除碎布的法中，那些对我只有些许信心、对我只有些许爱敬的比丘们，他们都将趋向天界。”

those monks who have a [sufficient] measure of conviction in me, a [sufficient] measure of love for me, are all headed for heaven. This is how the Dhamma well-proclaimed by me is clear, open, evident, stripped of rags."

Idamavoca bhagavā.

世尊说完了这番话。

That is what the Blessed One said.

第十二品 ✫ 结 语 Epilog [15]

Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

比丘们心满意足，

欢喜地接受世尊所说的法教！

Gratified, the monks delighted in the Blessed One's words.

Alagaddūpamasuttaṃ niṭṭhitaṃ dutiyaṃ.

蛇喻经 ～譬喻品‧第二经 终

The Water-Snake Simile: the Second.

～《中部经典‧譬喻品‧Alagaddūpamasutta 蛇喻经》(MN 22, 234-248)

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2559.5.31 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《1》Mūlapaṇṇāsapāḷi 根本分五十经篇 (MN 1-50, 1-513)/3. Opammavagga 譬喻品 (MN 21-30, 222-324)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3 Vammikasutta 蚁垤经 (MN 23, 249-251)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Vammikasuttaṃ

蚁丘经

249. Evaṃ me sutaṃ –

我是这样听说的。

ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.

一时，世尊住在舍卫城的祇陀林给孤独园。

Tena kho pana samayena āyasmā kumārakassapo andhavane viharati.

那时，尊者鸠摩罗迦叶住在安陀林。

Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ andhavanaṃ obhāsetvā yenāyasmā kumārakassapo tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi.

那时，有位天人在深夜时分，以殊胜的光芒，遍照整个安陀林，来到尊者鸠摩罗迦叶那里；到了之后，站在一旁。

Ekamantaṃ ṭhitā kho sā devatā āyasmantaṃ kumārakassapaṃ etadavoca –

站在一旁的那位天人，对尊者鸠摩罗迦叶这样说：

“Bhikkhu bhikkhu, ayaṃ vammiko [vammīko (katthaci) sakkatānurūpaṃ] rattiṃ dhūmāyati, divā pajjalati.

“比丘！比丘！这个❶ 蚁丘，夜里冒烟，白天燃烧。

Brāhmaṇo evamāha – ‘abhikkhaṇa, sumedha, satthaṃ ādāyā’ti.

婆罗门说：‘贤智的人啊，拿起刀剑来挖掘它！’

Abhikkhaṇanto sumedho satthaṃ ādāya addasa laṅgiṃ ‘laṅgī, bhadante’ti.

贤智者拿起刀剑挖掘，看见了❷ 门闩：‘尊者！是门闩。’

Brāhmaṇo evamāha – ‘ukkhipa laṅgiṃ; abhikkhaṇa, sumedha, satthaṃ ādāyā’ti.

婆罗门又说：‘移开门闩，贤智的人！拿起刀剑挖掘。’

Abhikkhaṇanto sumedho satthaṃ ādāya addasa uddhumāyikaṃ. ‘Uddhumāyikā, bhadante’ti.

贤智者又拿起刀剑挖掘，看见❸ 鼓胀的蛤蟆：‘尊者！是鼓胀的蛤蟆。’

Brāhmaṇo evamāha – ‘ukkhipa uddhumāyikaṃ; abhikkhaṇa, sumedha, satthaṃ ādāyā’ti.

婆罗门又说：‘移开鼓胀的蛤蟆，贤智的人！拿起刀剑挖掘。’

Abhikkhaṇanto sumedho satthaṃ ādāya addasa dvidhāpathaṃ. ‘Dvidhāpatho, bhadante’ti.

贤智者拿起刀剑挖掘，看见❹ 岔路：‘尊者！是岔路。’

Brāhmaṇo evamāha – ‘ukkhipa dvidhāpathaṃ; abhikkhaṇa, sumedha, satthaṃ ādāyā’ti.

婆罗门又说：‘忽略岔路，贤智的人！拿起刀剑挖掘。’

Abhikkhaṇanto sumedho satthaṃ ādāya addasa caṅgavāraṃ [paṅkavāraṃ (syā.), caṅkavāraṃ (ka.)]. ‘Caṅgavāro, bhadante’ti.

贤智者拿起刀剑挖掘，看见一个❺ 筛子/滤器：‘尊者！是一个筛子/滤器。’

Brāhmaṇo evamāha – ‘ukkhipa caṅgavāraṃ; abhikkhaṇa, sumedha, satthaṃ ādāyā’ti.

婆罗门又说：‘移开筛子/滤器，贤智的人！拿起刀剑挖掘。’

Abhikkhaṇanto sumedho satthaṃ ādāya addasa kummaṃ. ‘Kummo, bhadante’ti.

贤智者再拿起刀剑挖掘，看见一只❻ 乌龟：‘尊者！是乌龟。’

Brāhmaṇo evamāha – ‘ukkhipa kummaṃ; abhikkhaṇa, sumedha, satthaṃ ādāyā’ti.

婆罗门又说：‘移开乌龟，贤智的人！再拿起刀剑挖掘。’

Abhikkhaṇanto sumedho satthaṃ ādāya addasa asisūnaṃ. ‘Asisūnā, bhadante’ti.

贤智者又拿起刀剑挖掘，看见❼ 屠宰场/刀和砧板：‘尊者！是屠宰场/刀和砧板。’

Brāhmaṇo evamāha – ‘ukkhipa asisūnaṃ; abhikkhaṇa, sumedha, satthaṃ ādāyā’ti.

婆罗门又说：‘移开屠宰场/刀和砧板，贤智的人！再拿起刀剑挖掘。’

Abhikkhaṇanto sumedho satthaṃ ādāya addasa maṃsapesiṃ. ‘Maṃsapesi, bhadante’ti.

贤智者又拿起刀剑挖掘，看见❽ 肉块：‘尊者！是肉块。’

Brāhmaṇo evamāha – ‘ukkhipa maṃsapesiṃ; abhikkhaṇa, sumedha, satthaṃ ādāyā’ti.

婆罗门又说：‘移开肉块，贤智的人！再拿起刀剑挖掘。’

Abhikkhaṇanto sumedho satthaṃ ādāya addasa nāgaṃ. ‘Nāgo, bhadante’ti.

贤智者又拿起刀剑挖掘，看见⓽ 龙/蛇：‘尊者！是龙/蛇。’

Brāhmaṇo evamāha – ‘tiṭṭhatu nāgo, mā nāgaṃ ghaṭṭesi; namo karohi nāgassā’”ti.

婆罗门又说：‘让龙/蛇待在那里，不要惊扰它；要礼敬那龙/蛇。’

“Ime kho tvaṃ, bhikkhu, pañhe bhagavantaṃ upasaṅkamitvā puccheyyāsi, yathā ca te bhagavā byākaroti tathā naṃ dhāreyyāsi.

比丘！你应当带着这些问题去到世尊那里请教，世尊怎样为你解答，你就应当怎样受持。

Nāhaṃ taṃ, bhikkhu, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yo imesaṃ pañhānaṃ veyyākaraṇena cittaṃ ārādheyya aññatra tathāgatena vā, tathāgatasāvakena vā, ito vā pana sutvā”ti –

比丘！我看在包括天神、魔罗、梵天、沙门、婆罗门、天人在内的这个世界中，除了如来、如来的弟子，或者从他们那里听闻过的人之外，没有人能解答这些问题而使人心满意足。”

idamavoca sā devatā. Idaṃ vatvā tatthevantaradhāyi.

那位天人说完这番话，就在原地消失了。

250. Atha kho āyasmā kumārakassapo tassā rattiyā accayena yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

于是尊者，鸠摩罗迦叶，在那晚过后，去到世尊那里，到了之后顶礼世尊，然后坐在一旁。

Ekamantaṃ nisinno kho āyasmā kumārakassapo bhagavantaṃ etadavoca –

坐在一旁的尊者，鸠摩罗迦叶，对世尊说：

“imaṃ, bhante, rattiṃ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ andhavanaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi.

“世尊！昨夜，有位天人在深夜时分，以殊胜的光芒，遍照整个安陀林，来到我这里；到了之后，站在一旁。

Ekamantaṃ ṭhitā kho, bhante, sā devatā maṃ etadavoca –

世尊！站在一旁的那位天人对我说：

‘bhikkhu bhikkhu, ayaṃ vammiko rattiṃ dhūmāyati, divā pajjalati’.

‘比丘！比丘！这个蚁丘夜里冒烟，白天燃烧。’

Brāhmaṇo evamāha – ‘abhikkhaṇa, sumedha, satthaṃ ādāyā’ti. Abhikkhaṇanto sumedho satthaṃ ādāya…pe… ito vā pana sutvāti.

婆罗门说：‘贤智的人啊，拿起刀剑来挖掘它！’

贤智者拿起刀剑挖掘，看见了❷ 门闩：‘尊者！是门闩。’

婆罗门又说：‘移开门闩，贤智的人！拿起刀剑挖掘。’

贤智者又拿起刀剑挖掘，看见❸ 鼓胀的蛤蟆：‘尊者！是鼓胀的蛤蟆。’

婆罗门又说：‘移开鼓胀的蛤蟆，贤智的人！拿起刀剑挖掘。’

贤智者拿起刀剑挖掘，看见❹ 岔路：‘尊者！是岔路。’

婆罗门又说：‘忽略岔路，贤智的人！拿起刀剑挖掘。’

贤智者拿起刀剑挖掘，看见一个❺ 筛子/滤器：‘尊者！是一个筛子/滤器。’

婆罗门又说：‘移开筛子/滤器，贤智的人！拿起刀剑挖掘。’

贤智者再拿起刀剑挖掘，看见一只❻ 乌龟：‘尊者！是乌龟。’

婆罗门又说：‘移开乌龟，贤智的人！再拿起刀剑挖掘。’

贤智者又拿起刀剑挖掘，看见❼ 屠宰场/刀和砧板：‘尊者！是屠宰场/刀和砧板。’

婆罗门又说：‘移开屠宰场/刀和砧板，贤智的人！再拿起刀剑挖掘。’

贤智者又拿起刀剑挖掘，看见❽ 肉块：‘尊者！是肉块。’

婆罗门又说：‘移开肉块，贤智的人！再拿起刀剑挖掘。’

贤智者又拿起刀剑挖掘，看见⓽ 龙/蛇：‘尊者！是龙/蛇。’

婆罗门又说：‘让龙/蛇待在那里，不要惊扰它；要礼敬那龙/蛇。’

比丘！你应当带着这些问题去到世尊那里请教，世尊怎样为你解答，你就应当怎样受持。

比丘！我看在包括天神、魔罗、梵天、沙门、婆罗门、天人在内的这个世界中，除了如来、如来的弟子，或者从他们那里听闻过的人之外，没有人能解答这些问题而使人心满意足。’

Idamavoca, bhante, sā devatā. Idaṃ vatvā tatthevantaradhāyi.

世尊！那位天人说完这番话，就在原地消失了。”

☼ 【取去八种障碍 ─➢ 皈命于龙】

☆ 移除八种障碍 ➾ ❶ 蚁丘（四大组成的身体） ➾ ❷ 门闩（无明） ➾ ❸ 鼓胀的蛤蟆（愤怒怨恨之相） ➾ ❹ 岔路（疑惑） ➾ ❺ 筛子/滤器（五盖） ➾ ❻ 乌龟（五取蕴） ➾ ❼ 屠宰场/刀砧（五种欲乐） ➾ ❽ 肉块（喜贪） ─➢ 礼敬⓽ 龙/蛇（漏尽比丘）！

“Ko nu kho, bhante, ❶ vammiko, kā rattiṃ dhūmāyanā, kā divā pajjalanā, ko brāhmaṇo, ko sumedho, kiṃ satthaṃ, kiṃ abhikkhaṇaṃ, kā ❷ laṅgī, kā ❸ uddhumāyikā, ko ❹ dvidhāpatho, kiṃ ❺ caṅgavāraṃ, ko ❻ kummo, kā ❼ asisūnā, kā ❽ maṃsapesi, ko ⓽ nāgo”ti?

“世尊！❶ 蚁丘是什么呢？夜里冒烟是什么意思？白天燃烧又是什么意思呢？婆罗门、贤智者、刀剑指什么？挖掘指什么？❷ 门闩、❸ 鼓胀的蛤蟆、❹ 岔路、❺ 筛子/滤器、❻ 乌龟、❼ 屠宰场/刀砧、❽ 肉块等，意味着什么？⓽ 龙/蛇又是什么呢？祈愿世尊解说！”

251. “‘Vammiko’ti kho, bhikkhu, imassetaṃ cātumahābhūtikassa [cātummahābhūtikassa (sī. syā. pī.)] kāyassa adhivacanaṃ, mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādana-parimaddanabhedana-viddhaṃsana-dhammassa.

世尊说：“比丘！❶ ‘蚁丘’，实际上是指这个由四大元素构成的身体。它由父母所生，依靠食物滋养堆积而成，具有无常、受摩擦毁损、变坏、分解、毁灭的性质。

Yaṃ kho, bhikkhu, divā kammante [kammantaṃ (ka.)] ārabbha rattiṃ anuvitakketi anuvicāreti – ayaṃ rattiṃ dhūmāyanā.

比丘！对于白天所造作的业，在夜里进行反复思量、审察——这就是‘夜里冒烟’。

Yaṃ kho, bhikkhu, rattiṃ anuvitakketvā anuvicāretvā divā kammante payojeti ‘kāyena vācāya manasā’ [natthi (sī. syā.)] – ayaṃ divā pajjalanā.

比丘！对于夜里反复思量、审察过的事，在白天通过‘身、语、意’去实行——这就是‘白天燃烧’。

‘Brāhmaṇo’ti kho, bhikkhu, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa.

比丘！‘婆罗门’，是指如来、阿罗汉、正等正觉者。

‘Sumedho’ti kho bhikkhu sekkhassetaṃ bhikkhuno adhivacanaṃ.

比丘！‘贤智者’，是指有学（尚未证得阿罗汉果）的比丘。

‘Satthan’ti kho, bhikkhu, ariyāyetaṃ paññāya adhivacanaṃ.

比丘！‘刀剑’，是指圣者的智慧。

‘Abhikkhaṇan’ti kho, bhikkhu, vīriyārambhassetaṃ adhivacanaṃ.

比丘！‘挖掘’，是指发起精进努力。

‘Laṅgī’ti kho, bhikkhu, avijjāyetaṃ adhivacanaṃ.

比丘！❷ ‘门闩’，是指无明。

Ukkhipa laṅgiṃ, pajaha avijjaṃ;

移开门闩，就是舍断无明。

abhikkhaṇa, sumedha, satthaṃ ādāyāti ayametassa attho.

贤智的人！拿起刀剑挖掘，就是这个意思。

‘Uddhumāyikā’ti kho, bhikkhu, kodhūpāyāsassetaṃ adhivacanaṃ.

比丘！❸ ‘鼓胀的蛤蟆’，是指愤怒与怨恨之相。

Ukkhipa uddhumāyikaṃ, pajaha kodhūpāyāsaṃ;

移开鼓胀的蛤蟆，就是舍断愤怒与怨恨。

abhikkhaṇa, sumedha, satthaṃ ādāyāti ayametassa attho.

贤智的人！拿起刀剑挖掘，就是这个意思。

‘Dvidhāpatho’ti kho, bhikkhu, vicikicchāyetaṃ adhivacanaṃ.

比丘！❹ ‘岔路’，是指疑惑。

Ukkhipa dvidhāpathaṃ, pajaha vicikicchaṃ;

忽略岔路（原文：Ukkhipa dvidhāpathaṃ，字面意为拿起、移开岔路，但结合语境应指舍弃、超越），就是舍断疑惑。

abhikkhaṇa, sumedha, satthaṃ ādāyāti ayametassa attho.

贤智的人！拿起刀剑挖掘，就是这个意思。

‘Caṅgavāran’ti kho, bhikkhu, pañcannetaṃ nīvaraṇānaṃ adhivacanaṃ, seyyathidaṃ – kāmacchandanīvaraṇassa, byāpādanīvaraṇassa, thīnamiddhanīvaraṇassa, uddhaccakukkuccanīvaraṇassa, vicikicchānīvaraṇassa.

比丘！❺ ‘筛子/滤器’，是指五盖，即：贪欲盖、瞋恚盖、昏沉睡眠盖、掉举追悔盖、疑惑盖。

Ukkhipa caṅgavāraṃ, pajaha pañca nīvaraṇe;

移开筛子/滤器，就是舍断五盖。

abhikkhaṇa, sumedha, satthaṃ ādāyāti ayametassa attho.贤智的人！拿起刀剑挖掘，就是这个意思。

‘Kummo’ti kho, bhikkhu, pañcannetaṃ upādānakkhandhānaṃ adhivacanaṃ, seyyathidaṃ – rūpupādānakkhandhassa, vedanupādānakkhandhassa, saññupādānakkhandhassa, saṅkhārupādānakkhandhassa, viññāṇupādānakkhandhassa. 比丘！❻ ‘乌龟’，是指五取蕴，即：色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。

Ukkhipa kummaṃ, pajaha pañcupādānakkhandhe;

移开乌龟，就是舍断五取蕴。

abhikkhaṇa, sumedha, satthaṃ ādāyāti ayametassa attho.贤智的人！拿起刀剑挖掘，就是这个意思。

‘Asisūnā’ti kho, bhikkhu, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ –

比丘！❼ ‘屠宰场/刀和砧板’，是指五种欲乐（五妙欲）——

cakkhuviññeyyānaṃ rūpānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ,

⑴ 眼所识别的合意、喜爱、悦意、可爱、伴随欲贪、引人染着的色（形相）；

sotaviññeyyānaṃ saddānaṃ…pe…

⑵ 耳所识别的合意、喜爱、悦意、可爱、伴随欲贪、引人染着的声；

ghānaviññeyyānaṃ gandhānaṃ…pe…

⑶ 鼻所识别的合意、喜爱、悦意、可爱、伴随欲贪、引人染着的气味；

jivhāviññeyyānaṃ rasānaṃ…pe…

⑷ 舌所识别的合意、喜爱、悦意、可爱、伴随欲贪、引人染着的味；

kāyaviññeyyānaṃ phoṭṭhabbānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ piyarūpānaṃ kāmūpasaṃhitānaṃ rajanīyānaṃ.

⑸ 身所识别的合意、喜爱、悦意、可爱、伴随欲贪、引人染着的触。

Ukkhipa asisūnaṃ, pajaha pañca kāmaguṇe;

移开屠宰场/刀和砧板，就是舍断五种欲乐。

abhikkhaṇa, sumedha, satthaṃ ādāyāti ayametassa attho.

贤智的人！拿起刀剑挖掘，就是这个意思。

‘Maṃsapesī’ti kho, bhikkhu, nandīrāgassetaṃ adhivacanaṃ. Ukkhipa maṃsapesiṃ, pajaha nandīrāgaṃ;

比丘！❽ ‘肉块’，是指喜贪（对生命的欢喜与贪着）。移开肉块，就是舍断喜贪。

abhikkhaṇa, sumedha, satthaṃ ādāyāti ayametassa attho.

贤智的人！拿起刀剑挖掘，就是这个意思。

‘Nāgo’ti kho, bhikkhu, khīṇāsavassetaṃ bhikkhuno adhivacanaṃ.

比丘！⓽ ‘龙/蛇’，是指烦恼已尽（漏尽）的比丘。

Tiṭṭhatu nāgo, mā nāgaṃ ghaṭṭesi;

让龙/蛇待在那里，不要惊扰它；

namo karohi nāgassāti ayametassa attho”ti.

要礼敬那龙/蛇，就是这个意思。”

Idamavoca bhagavā.

世尊说完了这番话。

Attamano āyasmā kumārakassapo bhagavato bhāsitaṃ abhinandīti.

尊者鸠摩罗迦叶心满意足，欢喜地接受世尊所说的法教。

Vammikasuttaṃ niṭṭhitaṃ tatiyaṃ.

蚁丘经 ～譬喻品‧第三经 终

～《中部经典‧譬喻品‧Vammikasutta 蚁垤经》(MN 23, 249-251)

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2559.11.10 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《1》Mūlapaṇṇāsapāḷi 根本分五十经篇 (MN 1-50, 1-513)/3. Opammavagga 譬喻品 (MN 21-30, 222-324)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4 Rathavinītasutta 传车经 (MN 24, 252-260)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Rathavinītasuttaṃ

传车经

252. Evaṃ me sutaṃ –

我是这样听说的。

ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. 有一个时候，世尊住在王舍城的竹林精舍，喂养松鼠的地方（也叫：竹林迦兰陀迦园）。

Atha kho sambahulā jātibhūmakā bhikkhū jātibhūmiyaṃ vassaṃvuṭṭhā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu.

那时，许多出生在本地的比丘，在他们的出生地完成了雨季安居后，来到世尊那里；到了之后，向世尊顶礼，然后在一旁坐下。

Ekamantaṃ nisinne kho te bhikkhū bhagavā etadavoca –

世尊对坐在一旁的那些比丘说：

“Ko nu kho, bhikkhave, jātibhūmiyaṃ jātibhūmakānaṃ bhikkhūnaṃ sabrahmacārīnaṃ evaṃ sambhāvito –

“比丘们！在出生于本地的比丘中，谁在同修行者中，像这样受到称赞——

‘attanā ca appiccho appicchakathañca bhikkhūnaṃ kattā,

‘自己少欲，并且也向比丘们讲述少欲的道理；

attanā ca santuṭṭho santuṭṭhikathañca bhikkhūnaṃ kattā,

自己知足，并且也向比丘们讲述知足的道理；

attanā ca pavivitto pavivekakathañca bhikkhūnaṃ kattā,

自己独处，并且也向比丘们讲述独处的道理；

attanā ca asaṃsaṭṭho asaṃsaggakathañca bhikkhūnaṃ kattā,

自己不与世俗混杂，并且也向比丘们讲述不与世俗混杂的道理；

attanā ca āraddhavīriyo vīriyārambhakathañca bhikkhūnaṃ kattā,

自己精进努力，并且也向比丘们讲述精进努力的道理；

attanā ca sīlasampanno sīlasampadākathañca bhikkhūnaṃ kattā,

自己具足戒行，并且也向比丘们讲述具足戒行的道理；

attanā ca samādhisampanno samādhisampadākathañca bhikkhūnaṃ kattā,

自己具足定力，并且也向比丘们讲述具足定力的道理；

attanā ca paññāsampanno paññāsampadākathañca bhikkhūnaṃ kattā,

自己具足智慧，并且也向比丘们讲述具足智慧的道理；

attanā ca vimuttisampanno vimuttisampadākathañca bhikkhūnaṃ kattā,

自己具足解脱，并且也向比丘们讲述具足解脱的道理；

attanā ca vimuttiñāṇadassanasampanno vimuttiñāṇadassanasampadākathañca bhikkhūnaṃ kattā,

自己具足解脱知见，并且也向比丘们讲述具足解脱知见的道理；

ovādako viññāpako sandassako samādapako samuttejako sampahaṃsako sabrahmacārīnan’”ti?

是同修行者的劝诫者、指导者、开示者、鼓励者、激励者、令欢喜者？’”

“Puṇṇo nāma, bhante, āyasmā mantāṇiputto jātibhūmiyaṃ jātibhūmakānaṃ bhikkhūnaṃ sabrahmacārīnaṃ evaṃ sambhāvito –

于是，比丘们对世尊说：

‘attanā ca appiccho appicchakathañca bhikkhūnaṃ kattā, attanā ca santuṭṭho…pe… ovādako viññāpako sandassako samādapako samuttejako sampahaṃsako sabrahmacārīnan’”ti.

“世尊！名为富楼那·曼塔尼子（Puṇṇa Mantāṇiputta，也译作：满慈子）的尊者，在出生于本地的比丘中，在同修行者里，像这样受到称赞——

‘自己少欲，并且也向比丘们讲述少欲的道理；

自己知足，并且也向比丘们讲述知足的道理；

自己独处，并且也向比丘们讲述独处的道理；

自己不与世俗混杂，并且也向比丘们讲述不与世俗混杂的道理；

自己精进努力，并且也向比丘们讲述精进努力的道理；

自己具足戒行，并且也向比丘们讲述具足戒行的道理；

自己具足定力，并且也向比丘们讲述具足定力的道理；

自己具足智慧，并且也向比丘们讲述具足智慧的道理；

自己具足解脱，并且也向比丘们讲述具足解脱的道理；

自己具足解脱知见，并且也向比丘们讲述具足解脱知见的道理；

是同修行者的劝诫者、指导者、开示者、鼓励者、激励者、令欢喜者。’”

253. Tena kho pana samayena āyasmā sāriputto bhagavato avidūre nisinno hoti. Atha kho āyasmato sāriputtassa etadahosi –

当时，尊者舍利弗正坐在世尊不远处。那时，尊者舍利弗这样想：

“lābhā āyasmato puṇṇassa mantāṇiputtassa, suladdhalābhā āyasmato puṇṇassa mantāṇiputtassa, yassa viññū sabrahmacārī satthu sammukhā anumassa anumassa vaṇṇaṃ bhāsanti, tañca satthā abbhanumodati.

“尊者富楼那·曼塔尼子真是幸运，尊者富楼那·曼塔尼子真是获得了大利益！有智慧的同修行者们在导师面前，一再地称赞他的德行，而且导师也对此表示嘉许。

Appeva nāma mayampi kadāci karahaci āyasmatā puṇṇena mantāṇiputtena saddhiṃ samāgaccheyyāma [samāgamaṃ gaccheyya (ka.)], appeva nāma siyā kocideva kathāsallāpo”ti.

但愿我们什么时候也能和尊者富楼那·曼塔尼子相遇，能有机会和他交谈就好了！”

254. Atha kho bhagavā rājagahe yathābhirantaṃ viharitvā yena sāvatthi tena cārikaṃ pakkāmi.

那时，世尊随他所愿地在王舍城居住之后，动身游行前往舍卫城。

Anupubbena cārikaṃ caramāno yena sāvatthi tadavasari.

次第游行，最终抵达了舍卫城。

Tatra sudaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.

那时，世尊住在舍卫城的祇树给孤独自园。

Assosi kho āyasmā puṇṇo mantāṇiputto – “bhagavā kira sāvatthiṃ anuppatto; sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme”ti.

尊者富楼那·曼塔尼子听说：“据说世尊已抵达舍卫城，住在舍卫城的祇树给孤独自园。”

255. Atha kho āyasmā puṇṇo mantāṇiputto senāsanaṃ saṃsāmetvā pattacīvaramādāya yena sāvatthi tena cārikaṃ pakkāmi.

于是，尊者富楼那·曼塔尼子收拾好住处，拿着衣钵，动身游行前往舍卫城。

Anupubbena cārikaṃ caramāno yena sāvatthi jetavanaṃ anāthapiṇḍikassa ārāmo yena bhagavā tenupasaṅkami;

次第游行，来到了舍卫城的祇树给孤独自园，去到世尊那里；

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

到了之后，向世尊顶礼，然后在一旁坐下。

Ekamantaṃ nisinnaṃ kho āyasmantaṃ puṇṇaṃ mantāṇiputtaṃ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi.

世尊对坐在一旁的尊者富楼那·曼塔尼子，说法开示、劝导、激励、使之欢喜。

Atha kho āyasmā puṇṇo mantāṇiputto bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena andhavanaṃ tenupasaṅkami divāvihārāya.

那时，尊者富楼那·曼塔尼子，被世尊的法语所开示、劝导、激励、变得欢喜后，对世尊所说感到欣喜、随喜，从座位上起来，向世尊顶礼，右绕三匝后，为了日间的禅修（或休息）而前往安陀林。

256. Atha kho aññataro bhikkhu yenāyasmā sāriputto tenupasaṅkami;

那时，某位比丘去到尊者舍利弗那里；

upasaṅkamitvā āyasmantaṃ sāriputtaṃ etadavoca –

到了之后，对尊者舍利弗这样说：

“yassa kho tvaṃ, āvuso sāriputta, puṇṇassa nāma bhikkhuno mantāṇiputtassa abhiṇhaṃ kittayamāno ahosi,

“贤友舍利弗！您时常称赞的那位名为富楼那·曼塔尼子的比丘，

so bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena andhavanaṃ tena pakkanto divāvihārāyā”ti.

他被世尊的法语所开示、劝导、激励、变得欢喜后，对世尊所说感到欣喜、随喜，就从座位上起来，向世尊顶礼，右绕三匝后，为了日间的禅修（或休息），已经动身前往安陀林了。”

Atha kho āyasmā sāriputto taramānarūpo nisīdanaṃ ādāya āyasmantaṃ puṇṇaṃ mantāṇiputtaṃ piṭṭhito piṭṭhito anubandhi sīsānulokī.

于是，尊者舍利弗急忙拿起坐具，目光追随着尊者富楼那·曼塔尼子的身影，跟在他后面走去。

Atha kho āyasmā puṇṇo mantāṇiputto andhavanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi.

那时，尊者富楼那·曼塔尼子进入安陀林深处，在一棵树下坐下进行日间禅修（或休息）。

Āyasmāpi kho sāriputto andhavanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi.

尊者舍利弗也进入安陀林深处，在另一棵树下坐下进行日间禅修（或休息）。

Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā puṇṇo mantāṇiputto tenupasaṅkami;

那时，尊者舍利弗在傍晚时分从禅定（或静坐）中起来，去到尊者富楼那·曼塔尼子那里；

upasaṅkamitvā āyasmatā puṇṇena mantāṇiputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.

到了之后，与尊者富楼那·曼塔尼子相互问候，交谈了友善亲切的话语后，在一旁坐下。

Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ puṇṇaṃ mantāṇiputtaṃ etadavoca –

坐在一旁的尊者舍利弗对尊者富楼那·曼塔尼子说：

☼ 【九清净 ─➢ 法随法行】

☆ Dhamma-anu-dhamma-ppaṭipatti 法随法行（法次法向） ➾ 法（Dhamma）渐次（anu 跟随、次第）法行（paṭipatti 向着法之道迹而行） ➾ 渐次跟随法的次第，向着法的道迹而行。

《长部经典‧波梨品‧第三十四经‧十上经》说示（九清净）：

〝云何九法应当修习？

谓：九遍净精勤分。

➊ ‘戒清净’遍净精勤分；

➋ ‘心清净’遍净精勤分；

➌ ‘见清净’遍净精勤分；

➍ ‘度疑清净’（断疑清净）遍净精勤分；

➎ ‘道非道智见清净’遍净精勤分；

➏ ‘行道智见清净’（道迹智见清净）遍净精勤分；

➐ ‘智见清净’遍净精勤分；

➑ ‘慧清净’遍净精勤分；

➒ ‘解脱清净’遍净精勤分。

☆ 修习梵行的次第：九清净（九遍净精勤分） ➾

➊ 戒清净（有所执取：戒具足、有为法） ➾

➋ 心清净（有所执取：四禅八定、有为法） ➾

➌ 见清净（有所执取：断有身见及戒禁取见、有为法） ➾

➍ 度疑清净（断疑清净）（有所执取：四不坏信、有为法） ➾

➎ 道非道智见清净（有所执取：如实知见、有为法） ➾

➏ 行道智见清净（道迹智见清净）（有所执取：如实知见、有为法） ➾

➐ 智见清净（有所执取：如实知见、有为法） ➾

⓼ 无执取般涅槃（解脱清净：涅槃智、正解脱、厌离离贪、有为法与无为法） ➾

⓽ 在世尊座下修习梵行（慧清净：解脱知见、无为法）

【一】如何是在世尊座下修习梵行（为了解脱知见）？

257. “Bhagavati no, āvuso, brahmacariyaṃ vussatī”ti?

“贤友！我们是在世尊座下修习梵行（为了解脱知见）的吗？”

“Evamāvuso”ti.

富楼那·曼塔尼子说：“是的，贤友！”

“Kiṃ nu kho, āvuso, sīlavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī”ti?

“贤友！那么，我们是为了➊ 戒清净（即戒具足），而在世尊座下修习梵行（为了解脱知见）的吗？”

“No hidaṃ, āvuso”.

“并非如此，贤友！”

“Kiṃ panāvuso, cittavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī”ti?

“贤友！那么，是为了➋ 心清净（即四禅八定），而在世尊座下修习梵行（为了解脱知见）的吗？”

“No hidaṃ, āvuso”.

“并非如此，贤友！”

“Kiṃ nu kho, āvuso, diṭṭhivisuddhatthaṃ bhagavati brahmacariyaṃ vussatī”ti?

“贤友！那么，是为了➌ 见清净（断有身见及戒禁取见），而在世尊座下修习梵行（为了解脱知见）的吗？”

“No hidaṃ, āvuso”.

“并非如此，贤友！”

“Kiṃ panāvuso, kaṅkhāvitaraṇavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī”ti?

“贤友！那么！是为了➍ 度疑清净（断疑清净）（即四不坏信），而在世尊座下修习梵行（为了解脱知见）的吗？”

“No hidaṃ, āvuso”.

“并非如此，贤友！”

“Kiṃ nu kho, āvuso, maggāmaggañāṇadassanavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī”ti?

“贤友！那么！是为了➎ 道非道智见清净（即如实知见），而在世尊座下修习梵行（为了解脱知见）的吗？”

“No hidaṃ, āvuso”.

“并非如此，贤友！”

“Kiṃ panāvuso, paṭipadāñāṇadassanavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī”ti?

“贤友！那么！是为了➏ 行道智见清净（道迹智见清净）（即如实知见），而在世尊座下修习梵行（为了解脱知见）的吗？”

“No hidaṃ, āvuso”.

“并非如此，贤友！”

“Kiṃ nu kho, āvuso, ñāṇadassanavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī”ti?

“贤友！那么，是为了➐ 智见清净（即如实知见），而在世尊座下修习梵行（为了解脱知见）的吗？”

“No hidaṃ, āvuso”.

“并非如此，贤友！”

【二】如何是在世尊座下修习梵行（为了解脱知见）？请求释疑！

“‘Kiṃ nu kho, āvuso, sīlavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī’ti iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi.

舍利弗说：“贤友！我问：‘是为了➊ 戒清净（即戒具足），而在世尊座下修习梵行（为了解脱知见）的吗？’你回答：‘并非如此，贤友！’

‘Kiṃ panāvuso, cittavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī’ti iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi.

我问：‘贤友！那么！是为了➋ 心清净（即四禅八定），而在世尊座下修习梵行（为了解脱知见）的吗？’你回答：‘并非如此，贤友！’

‘Kiṃ nu kho, āvuso, diṭṭhivisuddhatthaṃ…pe…

我问：‘贤友！是为了➌ 见清净（断有身见及戒禁取见），而在世尊座下修习梵行（为了解脱知见）的吗？’你回答：‘并非如此，贤友！’

kaṅkhāvitaraṇavisuddhatthaṃ…pe…

我问：‘贤友！是为了➍ 度疑清净（断疑清净）（即四不坏信），而在世尊座下修习梵行（为了解脱知见）的吗？’你回答：‘并非如此，贤友！’

maggāmaggañāṇadassanavisuddhatthaṃ…pe…

我问：‘贤友！是为了➎ 道非道智见清净（即如实知见），而在世尊座下修习梵行（为了解脱知见）的吗？’你回答：‘并非如此，贤友！’

paṭipadāñāṇadassanavisuddhatthaṃ…pe…

我问：‘贤友！是为了➏ 行道智见清净（道迹智见清净）（即如实知见），而在世尊座下修习梵行（为了解脱知见）的吗？’你回答：‘并非如此，贤友！’

kiṃ nu kho, āvuso, ñāṇadassanavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī’ti iti puṭṭho samāno ‘no hidaṃ āvuso’ti vadesi.

我问：‘贤友！是为了➐ 智见清净（即如实知见），而在世尊座下修习梵行（为了解脱知见）的吗？’你回答：‘并非如此，贤友！’

Kimatthaṃ carahāvuso, bhagavati brahmacariyaṃ vussatī”ti?

那么，贤友，我们到底是为了什么而在世尊座下修习梵行（为了解脱知见）呢？”

【三】如何是无执取般涅槃（即厌离离贪）？

“Anupādāparinibbānatthaṃ kho, āvuso, bhagavati brahmacariyaṃ vussatī”ti.

富楼那·曼塔尼子说：“贤友！是为了⓼ 无执取地完全般涅槃（即厌离、离贪），我们才在世尊座下修习梵行（为了解脱知见）。”

“Kiṃ nu kho, āvuso, sīlavisuddhi anupādāparinibbānan”ti?

舍利弗说：“贤友！那么，➊ 戒清净（即戒具足）本身就是⓼ 无执取地完全般涅槃（即厌离、离贪）吗？”

“No hidaṃ, āvuso”.

“并非如此，贤友！”

“Kiṃ panāvuso, cittavisuddhi anupādāparinibbānan”ti?

“贤友！那么，➋ 心清净（即四禅八定）本身就是⓼ 无执取地完全般涅槃（即厌离、离贪）吗？”

“No hidaṃ, āvuso”.

“并非如此！”

“Kiṃ nu kho, āvuso, diṭṭhivisuddhi anupādāparinibbānan”ti?

“贤友！➌ 见清净（断有身见及戒禁取见）本身就是⓼ 无执取地完全般涅槃（即厌离、离贪）吗？”

“No hidaṃ, āvuso”.

“并非如此，贤友！”

“Kiṃ panāvuso kaṅkhāvitaraṇavisuddhi anupādāparinibbānan”ti?

“贤友！那么！➍ 度疑清净（断疑清净）（即四不坏信）本身就是⓼ 无执取地完全般涅槃（即厌离、离贪）吗？”

“No hidaṃ, āvuso”.

“并非如此，贤友！”

“Kiṃ nu kho, āvuso, maggāmaggañāṇadassanavisuddhi anupādāparinibbānan”ti?

“贤友！➎ 道非道智见清净（即如实知见）本身就是⓼ 无执取地完全般涅槃（即厌离、离贪）吗？”

“No hidaṃ, āvuso”.

“并非如此，贤友！”

“Kiṃ panāvuso, paṭipadāñāṇadassanavisuddhi anupādāparinibbānan”ti?

“贤友！那么！➏ 行道智见清净（道迹智见清净）（即如实知见）本身就是⓼ 无执取地完全般涅槃（即厌离、离贪）吗？”

“No hidaṃ, āvuso”.

“并非如此，贤友！”

“Kiṃ nu kho, āvuso, ñāṇadassanavisuddhi anupādāparinibbānan”ti?

“贤友！➐ 智见清净（即如实知见）本身就是⓼ 无执取地完全般涅槃（即厌离、离贪）吗？”

“No hidaṃ, āvuso”.

“并非如此，贤友！”

“Kiṃ panāvuso, aññatra imehi dhammehi anupādāparinibbānan”ti?

“那么，贤友！离开这些法（指七种清净）之外，还有⓼ 无执取地完全般涅槃（即厌离、离贪）吗？”

“No hidaṃ, āvuso”.

“并非如此，贤友！”

【四】如何是无执取般涅槃（即厌离离贪）？请求释疑！

“‘Kiṃ nu kho, āvuso, sīlavisuddhi anupādāparinibbānan’ti iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi.

舍利弗说：“我问：‘贤友！➊ 戒清净（即戒具足）本身就是⓼ 无执取地完全般涅槃（即厌离、离贪）吗？’你回答：‘并非如此，贤友！’

‘Kiṃ panāvuso, cittavisuddhi anupādāparinibbānan’ti iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi.

我问：‘贤友！那么，➋ 心清净（即四禅八定）本身就是⓼ 无执取地完全般涅槃（即厌离、离贪）吗？’你回答：‘并非如此，贤友！’

‘Kiṃ nu kho, āvuso, diṭṭhivisuddhi anupādāparinibbānan’ti…pe…

我问：‘贤友！➌ 见清净（断有身见及戒禁取见）本身就是⓼ 无执取地完全般涅槃（即厌离、离贪）吗？’你回答：‘并非如此，贤友！’

kaṅkhāvitaraṇavisuddhi…

我问：‘贤友！➍ 度疑清净（断疑清净）（即四不坏信）本身就是⓼ 无执取地完全般涅槃（即厌离、离贪）吗？’你回答：‘并非如此，贤友！’

maggāmaggañāṇadassanavisuddhi…

我问：‘贤友！➎ 道非道智见清净（即如实知见）本身就是⓼ 无执取地完全般涅槃（即厌离、离贪）吗？’你回答：‘并非如此，贤友！’

paṭipadāñāṇadassanavisuddhi…

我问：‘贤友！➏ 行道智见清净（道迹智见清净）（即如实知见）本身就是⓼ 无执取地完全般涅槃（即厌离、离贪）吗？’你回答：‘并非如此，贤友！’

‘kiṃ nu kho, āvuso, ñāṇadassanavisuddhi anupādāparinibbānan’ti iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi.

我问：‘贤友！➐ 智见清净（即如实知见）本身就是⓼ 无执取地完全般涅槃（即厌离、离贪）吗？’你回答：‘并非如此，贤友！’

‘Kiṃ panāvuso, aññatra imehi dhammehi anupādāparinibbānan’ti iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi.

我问：‘那么，贤友！离开这些法（指七种清净）之外，还有⓼ 无执取地完全般涅槃（即厌离、离贪）吗？’你回答：‘并非如此，贤友！’

Yathākathaṃ panāvuso, imassa bhāsitassa attho daṭṭhabbo”ti?

那么，贤友！你说的这些话，该如何理解它的含义呢？”

【五】无执取般涅槃（即厌离离贪），并非有所执取！

258. “Sīlavisuddhiṃ ce, āvuso, bhagavā anupādāparinibbānaṃ paññapeyya, saupādānaṃyeva samānaṃ anupādāparinibbānaṃ paññapeyya [paññāpessa (sī. syā.) evamaññatthapi].

于是尊者富楼那·曼塔尼子说：“贤友！如果世尊宣称⓼ 无执取地完全般涅槃（即厌离、离贪）就是➊ 戒清净（即戒具足）的话，那他就是在宣称一个仍然带有执取的状态为无执取的完全般涅槃了。

Cittavisuddhiṃ ce, āvuso, bhagavā anupādāparinibbānaṃ paññapeyya, saupādānaṃyeva samānaṃ anupādāparinibbānaṃ paññapeyya.

贤友！如果世尊宣称⓼ 无执取地完全般涅槃（即厌离、离贪）就是➋ 心清净（即四禅八定）的话，那他就是在宣称一个仍然带有执取的状态为无执取的完全般涅槃了。

Diṭṭhivisuddhiṃ ce, āvuso, bhagavā anupādāparinibbānaṃ paññapeyya, saupādānaṃyeva samānaṃ anupādāparinibbānaṃ paññapeyya.

贤友！如果世尊宣称⓼ 无执取地完全般涅槃（即厌离、离贪）就是➌ 见清净（断有身见及戒禁取见）的话，那他就是在宣称一个仍然带有执取的状态为无执取的完全般涅槃了。

Kaṅkhāvitaraṇavisuddhiṃ ce, āvuso, bhagavā anupādāparinibbānaṃ paññapeyya, saupādānaṃyeva samānaṃ anupādāparinibbānaṃ paññapeyya.

贤友！如果世尊宣称⓼ 无执取地完全般涅槃（即厌离、离贪）就是➍ 度疑清净（断疑清净）（即四不坏信）的话，那他就是在宣称一个仍然带有执取的状态为无执取的完全般涅槃了。

Maggāmaggañāṇadassanavisuddhiṃ ce, āvuso, bhagavā anupādāparinibbānaṃ paññapeyya, saupādānaṃyeva samānaṃ anupādāparinibbānaṃ paññapeyya.

贤友！如果世尊宣称⓼ 无执取地完全般涅槃（即厌离、离贪）就是➎ 道非道智见清净（即如实知见）的话，那他就是在宣称一个仍然带有执取的状态为无执取的完全般涅槃了。

Paṭipadāñāṇadassanavisuddhiṃ ce, āvuso, bhagavā anupādāparinibbānaṃ paññapeyya, saupādānaṃyeva samānaṃ anupādāparinibbānaṃ paññapeyya.

贤友！如果世尊宣称⓼ 无执取地完全般涅槃（即厌离、离贪）就是➏ 行道智见清净（道迹智见清净）（即如实知见）的话，那他就是在宣称一个仍然带有执取的状态为无执取的完全般涅槃了。

Ñāṇadassanavisuddhiṃ ce, āvuso, bhagavā anupādāparinibbānaṃ paññapeyya, saupādānaṃyeva samānaṃ anupādāparinibbānaṃ paññapeyya.

贤友！如果世尊宣称⓼ 无执取地完全般涅槃（即厌离、离贪）就是➐ 智见清净（即如实知见）的话，那他就是在宣称一个仍然带有执取的状态为无执取的完全般涅槃了。

Aññatra ce, āvuso, imehi dhammehi anupādāparinibbānaṃ abhavissa, puthujjano parinibbāyeyya.

贤友！再者，如果离开这些法（七种清净）就能达到⓼ 无执取的完全般涅槃的话，那么凡夫就应该能般涅槃了。

Puthujjano hi, āvuso, aññatra imehi dhammehi. ”

因为，贤友，凡夫就是处在这些清净法之外的。”

【六】无执取般涅槃（即厌离离贪） ➾ 七次传车譬喻

“Tena hāvuso, upamaṃ te karissāmi;

“贤友！因此，我给你讲个譬喻；

upamāyapidhekacce viññū purisā bhāsitassa atthaṃ ājānanti.

有智慧的人有时能通过譬喻来了解所说法的含义。

259. Seyyathāpi, āvuso, rañño pasenadissa kosalassa sāvatthiyaṃ paṭivasantassa sākete kiñcideva accāyikaṃ karaṇīyaṃ uppajjeyya.

贤友！譬如，住在舍卫城的拘萨罗国王波斯匿，在萨祇城 (Sāketa，也译作：车城) 出现了某些紧急事务。

Tassa antarā ca sāvatthiṃ antarā ca sāketaṃ satta rathavinītāni upaṭṭhapeyyuṃ.

在舍卫城和萨祇城之间，为他准备了七辆接力马车。

Atha kho, āvuso, rājā pasenadi kosalo sāvatthiyā nikkhamitvā antepuradvārā paṭhamaṃ rathavinītaṃ abhiruheyya,

贤友！于是，拘萨罗国王波斯匿从舍卫城出发，⑴ 从宫门乘上第一辆接力马车；

paṭhamena rathavinītena dutiyaṃ rathavinītaṃ pāpuṇeyya, paṭhamaṃ rathavinītaṃ vissajjeyya dutiyaṃ rathavinītaṃ abhiruheyya.

⑵ 乘坐第一辆接力马车，到达第二辆接力马车的地点，就换下第一辆马车，换乘第二辆接力马车；

Dutiyena rathavinītena tatiyaṃ rathavinītaṃ pāpuṇeyya, dutiyaṃ rathavinītaṃ vissajjeyya, tatiyaṃ rathavinītaṃ abhiruheyya.

⑶ 乘坐第二辆接力马车，到达第三辆接力马车的地点，就换下第二辆马车，换乘第三辆接力马车；

Tatiyena rathavinītena catutthaṃ rathavinītaṃ pāpuṇeyya, tatiyaṃ rathavinītaṃ vissajjeyya, catutthaṃ rathavinītaṃ abhiruheyya.

⑷ 乘坐第三辆接力马车，到达第四辆接力马车的地点，就换下第三辆马车，换乘第四辆接力马车；

Catutthena rathavinītena pañcamaṃ rathavinītaṃ pāpuṇeyya, catutthaṃ rathavinītaṃ vissajjeyya, pañcamaṃ rathavinītaṃ abhiruheyya.

⑸ 乘坐第四辆接力马车，到达第五辆接力马车的地点，就换下第四辆马车，换乘第五辆接力马车；

Pañcamena rathavinītena chaṭṭhaṃ rathavinītaṃ pāpuṇeyya, pañcamaṃ rathavinītaṃ vissajjeyya, chaṭṭhaṃ rathavinītaṃ abhiruheyya.

⑹ 乘坐第五辆接力马车，到达第六辆接力马车的地点，就换下第五辆马车，换乘第六辆接力马车；

Chaṭṭhena rathavinītena sattamaṃ rathavinītaṃ pāpuṇeyya, chaṭṭhaṃ rathavinītaṃ vissajjeyya, sattamaṃ rathavinītaṃ abhiruheyya.

⑺ 乘坐第六辆接力马车，到达第七辆接力马车的地点，就换下第六辆马车，换乘第七辆接力马车；

Sattamena rathavinītena sāketaṃ anupāpuṇeyya antepuradvāraṃ.

⑻ 乘坐第七辆接力马车，到达萨祇城的宫门。

Tamenaṃ antepuradvāragataṃ samānaṃ mittāmaccā ñātisālohitā evaṃ puccheyyuṃ –

当他到达宫门时，⑼ 他的大臣、朋友、亲戚、族人可能会这样问他：

‘iminā tvaṃ, mahārāja, rathavinītena sāvatthiyā sāketaṃ anuppatto antepuradvāran’ti?

‘大王！您是乘坐这（最后一辆）马车，从舍卫城一直来到萨祇城宫门的吗？’

Kathaṃ byākaramāno nu kho, āvuso, rājā pasenadi kosalo sammā byākaramāno byākareyyā”ti?

那时，贤友！拘萨罗国王波斯匿要怎样回答才是正确的回答呢？”

“Evaṃ byākaramāno kho, āvuso, rājā pasenadi kosalo sammā byākaramāno byākareyya –

舍利弗说：“贤友！拘萨罗国王波斯匿如果这样回答，就是正确的回答：

‘idha me sāvatthiyaṃ paṭivasantassa sākete kiñcideva accāyikaṃ karaṇīyaṃ uppajji [uppajjati (ka.)].

‘我住在舍卫城时，在萨祇城出现了某些紧急事务。

Tassa me antarā ca sāvatthiṃ antarā ca sāketaṃ satta rathavinītāni upaṭṭhapesuṃ.

为此，在舍卫城和萨祇城之间，为我准备了七辆接力马车。

Atha khvāhaṃ sāvatthiyā nikkhamitvā antepuradvārā paṭhamaṃ rathavinītaṃ abhiruhiṃ.

于是我从舍卫城出发，从宫门乘上第一辆接力马车；

Paṭhamena rathavinītena dutiyaṃ rathavinītaṃ pāpuṇiṃ, paṭhamaṃ rathavinītaṃ vissajjiṃ dutiyaṃ rathavinītaṃ abhiruhiṃ.

乘坐第一辆接力马车，到达第二辆接力马车的地点，就换下第一辆马车，换乘第二辆接力马车；

Dutiyena rathavinītena tatiyaṃ rathavinītaṃ pāpuṇiṃ, dutiyaṃ rathavinītaṃ vissajjiṃ, tatiyaṃ rathavinītaṃ abhiruhiṃ.

乘坐第二辆接力马车，到达第三辆接力马车的地点，就换下第二辆马车，换乘第三辆接力马车；

Tatiyena rathavinītena catutthaṃ rathavinītaṃ pāpuṇiṃ, tatiyaṃ rathavinītaṃ vissajjiṃ, catutthaṃ rathavinītaṃ abhiruhiṃ.

乘坐第三辆接力马车，到达第四辆接力马车的地点，就换下第三辆马车，换乘第四辆接力马车；

Catutthena rathavinītena pañcamaṃ rathavinītaṃ pāpuṇiṃ, catutthaṃ rathavinītaṃ vissajjiṃ, pañcamaṃ rathavinītaṃ abhiruhiṃ.

乘坐第四辆接力马车，到达第五辆接力马车的地点，就换下第四辆马车，换乘第五辆接力马车；

Pañcamena rathavinītena chaṭṭhaṃ rathavinītaṃ pāpuṇiṃ, pañcamaṃ rathavinītaṃ vissajjiṃ, chaṭṭhaṃ rathavinītaṃ abhiruhiṃ.

乘坐第五辆接力马车，到达第六辆接力马车的地点，就换下第五辆马车，换乘第六辆接力马车；

Chaṭṭhena rathavinītena sattamaṃ rathavinītaṃ pāpuṇiṃ, chaṭṭhaṃ rathavinītaṃ vissajjiṃ, sattamaṃ rathavinītaṃ abhiruhiṃ.

乘坐第六辆接力马车，到达第七辆接力马车的地点，就换下第六辆马车，换乘第七辆接力马车；

Sattamena rathavinītena sāketaṃ anuppatto antepuradvāran’ti.

乘坐第七辆接力马车，最终到达了萨祇城的宫门。’

Evaṃ byākaramāno kho, āvuso, rājā pasenadi kosalo sammā byākaramāno byākareyyā”ti.

贤友！像这样回答，拘萨罗国王波斯匿就是正确的回答。”

【七】无执取般涅槃（即厌离离贪） ➾ 在世尊座下修习梵行（为了解脱知见）

“Evameva kho, āvuso, sīlavisuddhi yāvadeva cittavisuddhatthā,

富楼那·曼塔尼子说：“贤友！正是这样，➊ 戒清净（即戒具足）只是为了达到心清净（即四禅八定）；

cittavisuddhi yāvadeva diṭṭhivisuddhatthā,

➋ 心清净（即四禅八定）只是为了达到见清净（断有身见及戒禁取见）；

diṭṭhivisuddhi yāvadeva kaṅkhāvitaraṇavisuddhatthā,

➌ 见清净（断有身见及戒禁取见）只是为了达到度疑清净（断疑清净）（即四不坏信）；

kaṅkhāvitaraṇavisuddhi yāvadeva maggāmaggañāṇadassanavisuddhatthā,

➍ 度疑清净（断疑清净）（即四不坏信）只是为了达到道非道智见清净（即如实知见）；

maggāmaggañāṇadassanavisuddhi yāvadeva paṭipadāñāṇadassanavisuddhatthā,

➎ 道非道智见清净（即如实知见）只是为了达到行道智见清净（道迹智见清净）（即如实知见）；

paṭipadāñāṇadassanavisuddhi yāvadeva ñāṇadassanavisuddhatthā,

➏ 行道智见清净（道迹智见清净）（即如实知见）只是为了达到智见清净（即如实知见）；

ñāṇadassanavisuddhi yāvadeva anupādāparinibbānatthā.

➐ 智见清净（即如实知见）只是为了达到⓼ 无执取地完全般涅槃（即厌离、离贪）。

Anupādāparinibbānatthaṃ kho, āvuso, bhagavati brahmacariyaṃ vussatī”ti.

贤友！我们正是在世尊座下修习梵行（为了解脱知见），其最终目的就是为了⓼ 无执取地完全般涅槃（即厌离、离贪）啊！”

260. Evaṃ vutte, āyasmā sāriputto āyasmantaṃ puṇṇaṃ mantāṇiputtaṃ etadavoca –

这样说完后，尊者舍利弗对尊者富楼那·曼塔尼子说：

“konāmo āyasmā, kathañca panāyasmantaṃ sabrahmacārī jānantī”ti?

“尊者您叫什么名字？同修行者们通常怎么称呼您呢？”

“Puṇṇoti kho me, āvuso, nāmaṃ; mantāṇiputtoti ca pana maṃ sabrahmacārī jānantī”ti.

富楼那·曼塔尼子说：“贤友！我的名字是富楼那 (Puṇṇa)，同修行者们称呼我为曼塔尼子 (Mantāṇiputta)。”

“Acchariyaṃ, āvuso, abbhutaṃ, āvuso! Yathā taṃ sutavatā sāvakena sammadeva satthusāsanaṃ ājānantena,

舍利弗说：“真是稀有啊，贤友！真是未曾有啊，贤友！您是一位多闻的圣弟子，完全了知导师的教诲，

evameva āyasmatā puṇṇena mantāṇiputtena gambhīrā gambhīrapañhā anumassa anumassa byākatā.

像这样，尊者富楼那·曼塔尼子对于如此甚深的问题，都能逐一详细地解说。

Lābhā sabrahmacārīnaṃ, suladdhalābhā sabrahmacārīnaṃ, ye āyasmantaṃ puṇṇaṃ mantāṇiputtaṃ labhanti dassanāya, labhanti payirūpāsanāya.

那些有机会见到尊者富楼那·曼塔尼子、有机会亲近您的同修行者们，真是幸运，真是获得了大利益！

Celaṇḍukena [celaṇḍakena (ka.), celaṇḍupekena (?)] cepi sabrahmacārī āyasmantaṃ puṇṇaṃ mantāṇiputtaṃ muddhanā pariharantā labheyyuṃ dassanāya, labheyyuṃ payirūpāsanāya, tesampi lābhā tesampi suladdhaṃ, amhākampi lābhā amhākampi suladdhaṃ,

即使同修行者们用头巾顶戴着尊者富楼那·曼塔尼子（表示极度尊敬）而行，能够见到您、能够亲近您，对他们来说也是幸运，也是获得了大利益！而对我们来说，也是幸运，也是获得了大利益！

ye mayaṃ āyasmantaṃ puṇṇaṃ mantāṇiputtaṃ labhāma dassanāya, labhāma payirūpāsanāyā”ti.

因为我们能够见到尊者富楼那·曼塔尼子，能够亲近您！”

Evaṃ vutte, āyasmā puṇṇo mantāṇiputto āyasmantaṃ sāriputtaṃ etadavoca – “ko nāmo āyasmā, kathañca panāyasmantaṃ sabrahmacārī jānantī”ti?

这样说完后，尊者富楼那·曼塔尼子对尊者舍利弗说：“尊者您叫什么名字？同修行者们通常怎么称呼您呢？”

“Upatissoti kho me, āvuso, nāmaṃ; sāriputtoti ca pana maṃ sabrahmacārī jānantī”ti.

舍利弗说：“贤友！我的名字是优波提舍 (Upatissa)，同修行者们称呼我为舍利弗 (Sāriputta)。”

“Satthukappena vata kira, bho [kho (ka.)], sāvakena saddhiṃ mantayamānā na jānimha – ‘āyasmā sāriputto’ti.

富楼那·曼塔尼子说：“啊！我竟然是在和一位堪比导师的圣弟子交谈，却不知道您就是‘尊者舍利弗’！

Sace hi mayaṃ jāneyyāma ‘āyasmā sāriputto’ti, ettakampi no nappaṭibhāseyya [nappaṭibheyya (?)].

如果我早知道您是‘尊者舍利弗’，我就不会像刚才那样回答那么多了。

Acchariyaṃ, āvuso, abbhutaṃ, āvuso! Yathā taṃ sutavatā sāvakena sammadeva satthusāsanaṃ ājānantena, evameva āyasmatā sāriputtena gambhīrā gambhīrapañhā anumassa anumassa pucchitā.

真是稀有啊，贤友！真是未曾有啊，贤友！您真像一位多闻的圣弟子，完全了知导师的教诲，像这样，尊者舍利弗能够逐一提出如此甚深的问题。

Lābhā sabrahmacārīnaṃ suladdhalābhā sabrahmacārīnaṃ, ye āyasmantaṃ sāriputtaṃ labhanti dassanāya, labhanti payirūpāsanāya.

那些有机会见到尊者舍利弗、有机会亲近您的同修行者们，真是幸运，真是获得了大利益！

Celaṇḍukena cepi sabrahmacārī āyasmantaṃ sāriputtaṃ muddhanā pariharantā labheyyuṃ dassanāya, labheyyuṃ payirūpāsanāya, tesampi lābhā tesampi suladdhaṃ, amhākampi lābhā amhākampi suladdhaṃ,

即使同修行者们用头巾顶戴着尊者舍利弗（表示极度尊敬）而行，能够见到您、能够亲近您，对他们来说也是幸运，也是获得了大利益！而对我们来说，也是幸运，也是获得了大利益！

ye mayaṃ āyasmantaṃ sāriputtaṃ labhāma dassanāya, labhāma payirūpāsanāyā”ti.

因为我们能够见到尊者舍利弗，能够亲近您！”

Itiha te ubhopi mahānāgā aññamaññassa subhāsitaṃ samanumodiṃsūti.

就这样，这两位大龙象（指大德）互相随喜赞叹了对方的善说。

Rathavinītasuttaṃ niṭṭhitaṃ catutthaṃ.

传车经 ～譬喻品‧第四经 终

～《中部经典‧根本分五十经篇‧譬喻品‧Rathavinītasutta 传车经》(MN 24, 252-260)

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2559.5.31 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《1》Mūlapaṇṇāsapāḷi 根本分五十经篇 (MN 1-50, 1-513)/3. Opammavagga 譬喻品 (MN 21-30, 222-324)”

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【经名】 3.5 Nivāpasutta 撒饵经 (MN 25, 261-271)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Nivāpasuttaṃ

撒饵经

261. Evaṃ me sutaṃ –

我是这样听说的。

ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.

那时，世尊住在舍卫城的祇树给孤独园。

Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti.

那时，世尊召唤比丘们：“比丘们！”

“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.

那些比丘回答世尊：“世尊！”

Bhagavā etadavoca –

世尊这样说道：

☼ 【四种鹿群】

“Na, bhikkhave, nevāpiko nivāpaṃ nivapati migajātānaṃ – ‘imaṃ me nivāpaṃ nivuttaṃ migajātā paribhuñjantā dīghāyukā vaṇṇavanto ciraṃ dīghamaddhānaṃ yāpentū’ti.

“比丘们！猎人用诱饵引诱鹿群，并不是这样想：‘愿这些鹿群吃了我撒下的饲料后，能够长寿、健壮、长久地活下去。’

Evañca kho, bhikkhave, nevāpiko nivāpaṃ nivapati migajātānaṃ – ‘imaṃ me nivāpaṃ nivuttaṃ migajātā anupakhajja mucchitā bhojanāni bhuñjissanti, anupakhajja mucchitā bhojanāni bhuñjamānā madaṃ āpajjissanti, mattā samānā pamādaṃ āpajjissanti, pamattā samānā yathākāmakaraṇīyā bhavissanti imasmiṃ nivāpe’ti.

比丘们！猎人用诱饵引诱鹿群，其实是这样想：‘愿这些鹿群闯入我撒下的这片诱饵中，沉迷、贪婪地吃食；因为沉迷、贪婪地吃食而变得麻木沉醉；因为麻木沉醉而变得放逸；因为放逸，它们就会在这片诱饵中，任凭我猎人随意处置了。’

☼ 【第一鹿群 ─➢ 贪食饲饵】

262. “Tatra, bhikkhave, paṭhamā migajātā amuṃ nivāpaṃ nivuttaṃ nevāpikassa anupakhajja mucchitā bhojanāni bhuñjiṃsu, te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṃ āpajjiṃsu, mattā samānā pamādaṃ āpajjiṃsu, pamattā samānā yathākāmakaraṇīyā ahesuṃ nevāpikassa amusmiṃ nivāpe.

比丘们！在那里，第一群鹿闯入了猎人撒下的那片诱饵中，沉迷、贪婪地吃食。它们在那里，因为沉迷、贪婪地吃食而变得麻木沉醉；因为麻木沉醉而变得放逸；因为放逸，它们就在猎人的那片诱饵中，成了任凭猎人随意处置的对象。

Evañhi te, bhikkhave, paṭhamā migajātā na parimucciṃsu nevāpikassa iddhānubhāvā.

比丘们！就这样，那第一群鹿确实没能逃脱猎人的力量和控制范围。

☼ 【第二鹿群 ─➢ 入住森林】

263. “Tatra, bhikkhave, dutiyā migajātā evaṃ samacintesuṃ – ‘ye kho te paṭhamā migajātā amuṃ nivāpaṃ nivuttaṃ nevāpikassa anupakhajja mucchitā bhojanāni bhuñjiṃsu.

比丘们！在那里，第二群鹿这样想：‘那第一群鹿，闯入了猎人撒下的那片诱饵中，沉迷、贪婪地吃食。

Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṃ āpajjiṃsu, mattā samānā pamādaṃ āpajjiṃsu, pamattā samānā yathākāmakaraṇīyā ahesuṃ nevāpikassa amusmiṃ nivāpe.

它们在那里，因为沉迷、贪婪地吃食而变得麻木沉醉；因为麻木沉醉而变得放逸；因为放逸，它们就在猎人撒下的那片诱饵中，成了任凭猎人随意处置的对象。

Evañhi te paṭhamā migajātā na parimucciṃsu nevāpikassa iddhānubhāvā.

就这样，那第一群鹿确实没能逃脱猎人的力量和控制范围。

Yaṃnūna mayaṃ sabbaso nivāpabhojanā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā’ti.

我们应该完全避开所有诱饵食物，避开这种带来恐惧的食物，进入森林深处去居住。’

Te sabbaso nivāpabhojanā paṭiviramiṃsu, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihariṃsu.

它们就完全避开了所有诱饵食物，避开了带来恐惧的食物，进入森林深处居住。

Tesaṃ gimhānaṃ pacchime māse, tiṇodakasaṅkhaye, adhimattakasimānaṃ patto kāyo hoti.

到了夏季最后一个月，草料和水都枯竭了，它们的身体变得极其瘦弱。

Tesaṃ adhimattakasimānaṃ pattakāyānaṃ balavīriyaṃ parihāyi.

由于身体极其瘦弱，它们的力量和精力都衰退了。

Balavīriye parihīne tameva nivāpaṃ nivuttaṃ nevāpikassa paccāgamiṃsu.

力量和精力衰退之后，它们又回到了猎人撒诱饵的地方。

Te tattha anupakhajja mucchitā bhojanāni bhuñjiṃsu.

它们闯入那里，沉迷、贪婪地吃食。

Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṃ āpajjiṃsu, mattā samānā pamādaṃ āpajjiṃsu, pamattā samānā yathākāmakaraṇīyā ahesuṃ nevāpikassa amusmiṃ nivāpe.

它们在那里，因为沉迷、贪婪地吃食而变得麻木沉醉；因为麻木沉醉而变得放逸；因为放逸，它们就在猎人撒下的诱饵中，成了任凭猎人随意处置的对象。

Evañhi te, bhikkhave, dutiyāpi migajātā na parimucciṃsu nevāpikassa iddhānubhāvā.

比丘们！就这样，这第二群鹿也确实没能逃脱猎人的力量和控制范围。

☼ 【第三鹿群 ─➢ 栖息在饲饵处】

264. “Tatra, bhikkhave, tatiyā migajātā evaṃ samacintesuṃ –

比丘们！于是第三群鹿这样想：

‘ye kho te paṭhamā migajātā amuṃ nivāpaṃ nivuttaṃ nevāpikassa…pe…

‘那第一群鹿，闯入了猎人撒下的那片诱饵中……

evañhi te paṭhamā migajātā na parimucciṃsu nevāpikassa iddhānubhāvā.

就这样，那第一群鹿确实没能逃脱猎人的力量和控制范围。

Yepi te dutiyā migajātā evaṃ samacintesuṃ – ye kho te paṭhamā migajātā amuṃ nivāpaṃ nivuttaṃ nevāpikassa…pe…

那第二群鹿便想：“那第一群鹿，闯入了猎人撒下的那片诱饵中……

evañhi te paṭhamā migajātā na parimucciṃsu nevāpikassa iddhānubhāvā.

就这样，那第一群鹿确实没能逃脱猎人的力量和控制范围。

Yaṃnūna mayaṃ sabbaso nivāpabhojanā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmāti.

我们应该完全避开所有诱饵食物、避开这种带来恐惧的食物，进入森林深处去居住。”

Te sabbaso nivāpabhojanā paṭiviramiṃsu, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihariṃsu.

它们就完全避开了所有诱饵食物、避开了带来恐惧的食物、进入森林深处居住。

Tesaṃ gimhānaṃ pacchime māse tiṇodakasaṅkhaye adhimattakasimānaṃ patto kāyo hoti.

到了夏季最后一个月，草料和水都枯竭了，它们的身体变得极其瘦弱、

Tesaṃ adhimattakasimānaṃ pattakāyānaṃ balavīriyaṃ parihāyi.

由于身体极其瘦弱，它们的力量和精力都衰退了，

Balavīriye parihīne tameva nivāpaṃ nivuttaṃ nevāpikassa paccāgamiṃsu.

力量和精力衰退之后，它们又回到了猎人撒的诱饵那里。

Te tattha anupakhajja mucchitā bhojanāni bhuñjiṃsu.

它们闯入那里，沉迷、贪婪地吃食。

Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṃ āpajjiṃsu, mattā samānā pamādaṃ āpajjiṃsu, pamattā samānā yathākāmakaraṇīyā ahesuṃ nevāpikassa amusmiṃ nivāpe.

它们在那里，因为沉迷、贪婪地吃食而变得麻木沉醉；因为麻木沉醉而变得放逸；因为放逸，它们就在猎人的这片诱饵中，成了任凭猎人随意处置的对象。

Evañhi te dutiyāpi migajātā na parimucciṃsu nevāpikassa iddhānubhāvā.

就这样，那第二群鹿也确实没能逃脱猎人的力量和控制范围。

Yaṃnūna mayaṃ amuṃ nivāpaṃ nivuttaṃ nevāpikassa upanissāya āsayaṃ kappeyyāma.

那么，我们应该靠近猎人撒的这片诱饵地，在那里建造栖息处，

Tatrāsayaṃ kappetvā amuṃ nivāpaṃ nivuttaṃ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjissāma,

在这栖息处，不闯入猎人撒的这片诱饵中，不沉迷地吃食；

ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṃ āpajjissāma,

不闯入、不沉迷地吃食，就不会变得麻木沉醉；

amattā samānā na pamādaṃ āpajjissāma,

不麻木沉醉，就不会变得放逸；

appamattā samānā na yathākāmakaraṇīyā bhavissāma nevāpikassa amusmiṃ nivāpe’ti.

不放逸，就不会在猎人的这片诱饵中，成为任凭猎人随意处置的对象。’

Te amuṃ nivāpaṃ nivuttaṃ nevāpikassa upanissāya āsayaṃ kappayiṃsu.

就这样，它们靠近猎人撒的这片诱饵地，建造了栖息处，

Tatrāsayaṃ kappetvā amuṃ nivāpaṃ nivuttaṃ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjiṃsu,

在这栖息处，它们不闯入猎人撒的这片诱饵中，不沉迷地吃食；

te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṃ āpajjiṃsu,

它们在那里不闯入、不沉迷地吃食，就不会变得麻木沉醉；

amattā samānā na pamādaṃ āpajjiṃsu,

不麻木沉醉，就不会变得放逸；

appamattā samānā na yathākāmakaraṇīyā ahesuṃ nevāpikassa amusmiṃ nivāpe.

不放逸，就不会在猎人的这片诱饵中，成为任凭猎人随意处置的对象。

“Tatra, bhikkhave, nevāpikassa ca nevāpikaparisāya ca etadahosi –

比丘们！这时，猎人和他的同伴们这样想：

‘saṭhāssunāmime tatiyā migajātā ketabino, iddhimantāssunāmime tatiyā migajātā parajanā;

‘这第三群鹿真是狡猾、会骗人啊！这第三群鹿简直像有神通的妖怪！

imañca nāma nivāpaṃ nivuttaṃ paribhuñjanti, na ca nesaṃ jānāma āgatiṃ vā gatiṃ vā.

它们吃着撒下的诱饵，我们却不知道它们从哪里来，到哪里去。

Yaṃnūna mayaṃ imaṃ nivāpaṃ nivuttaṃ mahatīhi daṇḍavākarāhi [daṇḍavāgurāhi (syā.)] samantā sappadesaṃ anuparivāreyyāma – appeva nāma tatiyānaṃ migajātānaṃ āsayaṃ passeyyāma, yattha te gāhaṃ gaccheyyun’ti.

我们应该用大竹篱笆，把这片撒诱饵的地方彻底围起来，这样或许就能发现那第三群鹿藏身的地方了。’

Te amuṃ nivāpaṃ nivuttaṃ mahatīhi daṇḍavākarāhi samantā sappadesaṃ anuparivāresuṃ.

于是，他们就把撒诱饵的那地方用大竹篱笆彻底围了起来。

Addasaṃsu kho, bhikkhave, nevāpiko ca nevāpikaparisā ca tatiyānaṃ migajātānaṃ āsayaṃ, yattha te gāhaṃ agamaṃsu.

比丘们！就这样，猎人和他的同伴们发现了那第三群鹿藏身的地方。

Evañhi te, bhikkhave, tatiyāpi migajātā na parimucciṃsu nevāpikassa iddhānubhāvā.

比丘们！就这样，这第三群鹿也确实没能逃脱猎人的力量和控制范围。

☼ 【第四鹿群 ─➢ 远离饲饵处】

265. “Tatra, bhikkhave, catutthā migajātā evaṃ samacintesuṃ –

比丘们！于是，第四群鹿这样想：

‘ye kho te paṭhamā migajātā…pe… evañhi te paṭhamā migajātā na parimucciṃsu nevāpikassa iddhānubhāvā.

‘那第一群鹿，闯入了猎人撒下的那片诱饵中，沉迷、贪婪地吃食。它们在那里，因为沉迷、贪婪地吃食而变得麻木沉醉；因为麻木沉醉而变得放逸；因为放逸，它们就在猎人的那片诱饵中，成了任凭猎人随意处置的对象。

就这样，那第一群鹿确实没能逃脱猎人的力量和控制范围。

Yepi te dutiyā migajātā evaṃ samacintesuṃ ‘ye kho te paṭhamā migajātā…pe… evañhi te paṭhamā migajātā na parimucciṃsu nevāpikassa iddhānubhāvā.

那第二群鹿这样想：“那第一群鹿，闯入了猎人撒下的那片诱饵中，沉迷、贪婪地吃食。

它们在那里，因为沉迷、贪婪地吃食而变得麻木沉醉；因为麻木沉醉而变得放逸；因为放逸，它们就在猎人撒下的那片诱饵中，成了任凭猎人随意处置的对象。

就这样，那第一群鹿确实没能逃脱猎人的力量和控制范围。

Yaṃnūna mayaṃ sabbaso nivāpabhojanā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā’ti.

我们应该完全避开所有诱饵食物，避开这种带来恐惧的食物，进入森林深处去居住。”

Te sabbaso nivāpabhojanā paṭiviramiṃsu…pe… evañhi te dutiyāpi migajātā na parimucciṃsu nevāpikassa iddhānubhāvā.

它们就完全避开了所有诱饵食物，避开了带来恐惧的食物，进入森林深处居住。

到了夏季最后一个月，草料和水都枯竭了，它们的身体变得极其瘦弱。

由于身体极其瘦弱，它们的力量和精力都衰退了，力量和精力衰退之后，它们又回到了猎人撒诱饵的地方。

它们闯入那里，沉迷、贪婪地吃食。

它们在那里，因为沉迷、贪婪地吃食而变得麻木沉醉；因为麻木沉醉而变得放逸；因为放逸，它们就在猎人撒下的诱饵中，成了任凭猎人随意处置的对象。

就这样，这第二群鹿也确实没能逃脱猎人的力量和控制范围。

Yepi te tatiyā migajātā evaṃ samacintesuṃ ‘ye kho te paṭhamā migajātā…pe… evañhi te paṭhamā migajātā na parimucciṃsu nevāpikassa iddhānubhāvā.

那第三群鹿这样想：“那第一群鹿，闯入了猎人撒下的那片诱饵中……就这样，那第一群鹿确实没能逃脱猎人的力量和控制范围。

Yepi te dutiyā migajātā evaṃ samacintesuṃ ‘ye kho te paṭhamā migajātā…pe… evañhi te paṭhamā migajātā na parimucciṃsu nevāpikassa iddhānubhāvā.

那第二群鹿便想：‘那第一群鹿，闯入了猎人撒下的那片诱饵中……就这样，那第一群鹿确实没能逃脱猎人的力量和控制范围。

Yaṃnūna mayaṃ sabbaso nivāpabhojanā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā’ti. 我们应该完全避开所有诱饵食物、避开这种带来恐惧的食物，进入森林深处去居住。’

Te sabbaso nivāpabhojanā paṭiviramiṃsu…pe… evañhi te dutiyāpi migajātā na parimucciṃsu nevāpikassa iddhānubhāvā.

它们就完全避开了所有诱饵食物、避开了带来恐惧的食物……就这样，那第二群鹿也确实没能逃脱猎人的力量和控制范围。

Yaṃnūna mayaṃ amuṃ nivāpaṃ nivuttaṃ nevāpikassa upanissāya āsayaṃ kappeyyāma,

那么，我们应该靠近猎人撒的这片诱饵地，为营栖处，

tatrāsayaṃ kappetvā amuṃ nivāpaṃ nivuttaṃ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjissāma,

在这栖息处，不闯入猎人撒的这片诱饵中，不沉迷地吃食；

ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṃ āpajjissāma,

不闯入，不沉迷地吃食，就不会变得麻木沉醉；

amattā samānā na pamādaṃ āpajjissāma,

不麻木沉醉，就不会变得放逸，

appamattā samānā na yathākāmakaraṇīyā bhavissāma nevāpikassa amusmiṃ nivāpe’ti.

不放逸，就不会在猎人的这片诱饵中，成为任凭猎人随意处置的对象。”

Te amuṃ nivāpaṃ nivuttaṃ nevāpikassa upanissāya āsayaṃ kappayiṃsu,

就这样，它们靠近猎人撒的这片诱饵地，建造了栖息处，

tatrāsayaṃ kappetvā amuṃ nivāpaṃ nivuttaṃ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjiṃsu,

在这栖息处，它们不闯入猎人撒的这片诱饵中，不沉迷地吃食；

te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṃ āpajjiṃsu,

它们在那里不闯入、不沉迷地吃食、就不会变得麻木沉醉；

amattā samānā na pamādaṃ āpajjiṃsu,

不麻木沉醉，就不会变得放逸；

appamattā samānā na yathākāmakaraṇīyā ahesuṃ nevāpikassa amusmiṃ nivāpe.

不放逸、就不会在猎人的这片诱饵中，成为任凭猎人随意处置的对象。

“Tatra nevāpikassa ca nevāpikaparisāya ca etadahosi –

这时，猎人和他的同伴们这样想：

‘saṭhāssunāmime tatiyā migajātā ketabino, iddhimantāssunāmime tatiyā migajātā parajanā,

“这第三群鹿真是狡猾、会骗人啊！这第三群鹿简直像有神通的妖怪！

imañca nāma nivāpaṃ nivuttaṃ paribhuñjanti. Na ca nesaṃ jānāma āgatiṃ vā gatiṃ vā.

它们吃着撒下的诱饵，我们却不知道它们从哪里来，到哪里去。

Yaṃnūna mayaṃ imaṃ nivāpaṃ nivuttaṃ mahatīti daṇḍavākarāhi samantā sappadesaṃ anuparivāreyyāma, appeva nāma tatiyānaṃ migajātānaṃ āsayaṃ passeyyāma, yattha te gāhaṃ gaccheyyun’ti.

我们应该用大竹篱笆，把这片撒诱饵的地方彻底围起来，这样或许就能发现那第三群鹿藏身的地方了。”

Te amuṃ nivāpaṃ nivuttaṃ mahatīti daṇḍavākarāhi samantā sappadesaṃ anuparivāresuṃ.

于是，他们就把撒诱饵的那地方用大竹篱笆彻底围了起来。

Addasaṃsu kho nevāpiko ca nevāpikaparisā ca tatiyānaṃ migajātānaṃ āsayaṃ, yattha te gāhaṃ agamaṃsu.

比丘们！就这样，猎人和他的同伴们发现了那第三群鹿藏身的地方。

Evañhi te tatiyāpi migajātā na parimucciṃsu nevāpikassa iddhānubhāvā.

就这样，那第三群鹿也确实没能逃脱猎人的力量和控制范围。

Yaṃnūna mayaṃ yattha agati nevāpikassa ca nevāpikaparisāya ca tatrāsayaṃ kappeyyāma,

那么，我们应该在猎人和他的同伴们去不到的地方建造栖息处，

tatrāsayaṃ kappetvā amuṃ nivāpaṃ nivuttaṃ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjissāma,

在这栖息处，不闯入猎人撒的诱饵之中，不沉迷地吃食；

ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṃ āpajjissāma,

不闯入，不沉迷地吃食，就不会变得麻木沉醉，

amattā samānā na pamādaṃ āpajjissāma,

不麻木沉醉，就不会变得放逸，

appamattā samānā na yathākāmakaraṇīyā bhavissāma nevāpikassa amusmiṃ nivāpe’ti.

不放逸，就不会在猎人的诱饵中，成为任凭猎人随意处置的对象。’

Te yattha agati nevāpikassa ca nevāpikaparisāya ca tatrāsayaṃ kappayiṃsu.

就这样，它们在猎人和他的同伴们去不到的地方建造了栖息处。

Tatrāsayaṃ kappetvā amuṃ nivāpaṃ nivuttaṃ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjiṃsu,

在这栖息处，它们不闯入猎人撒的诱饵、不沉迷地吃食。

te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṃ āpajjiṃsu,

它们在那里不闯入，不沉迷地吃食，就不会变得麻木沉醉，

amattā samānā na pamādaṃ āpajjiṃsu,

不麻木沉醉，就不会变得放逸，

appamattā samānā na yathākāmakaraṇīyā ahesuṃ nevāpikassa amusmiṃ nivāpe.

不放逸，就不会在猎人的诱饵中，成为任凭猎人，猎人同伴，随意处置的对象。

“Tatra, bhikkhave, nevāpikassa ca nevāpikaparisāya ca etadahosi –

比丘们！这时，猎人和他的同伴们这样想：

‘saṭhāssunāmime catutthā migajātā ketabino,

‘那第四群鹿真是狡猾、会骗人啊！

iddhimantāssunāmime catutthā migajātā parajanā.

那第四群鹿简直像有神通的妖怪！

Imañca nāma nivāpaṃ nivuttaṃ paribhuñjanti,

它们也吃撒下的诱饵，

na ca nesaṃ jānāma āgatiṃ vā gatiṃ vā.

我们却不知道它们从哪里来、到哪里去。

Yaṃnūna mayaṃ imaṃ nivāpaṃ nivuttaṃ mahatīhi daṇḍavākarāhi samantā sappadesaṃ anuparivāreyyāma,

我们应该把撒诱饵的这地方用大竹篱笆彻底围起来，

appeva nāma catutthānaṃ migajātānaṃ āsayaṃ passeyyāma yattha te gāhaṃ gaccheyyun’ti.

这样或许就能发现那第四群鹿藏身的地方了。’

Te amuṃ nivāpaṃ nivuttaṃ mahatīhi daṇḍavākarāhi samantā sappadesaṃ anuparivāresuṃ.

他们把撒诱饵的那地方用大竹篱笆彻底围了起来。

Neva kho, bhikkhave, addasaṃsu nevāpiko ca nevāpikaparisā ca catutthānaṃ migajātānaṃ āsayaṃ, yattha te gāhaṃ gaccheyyuṃ.

然而，比丘们，猎人和他的同伴们并没有发现那第四群鹿藏身的地方。

Tatra, bhikkhave, nevāpikassa ca nevāpikaparisāya ca etadahosi –

比丘们！这时，猎人和他的同伴们这样想：

‘sace kho mayaṃ catutthe migajāte ghaṭṭessāma,

‘如果我们去惊扰第四群鹿，

te ghaṭṭitā aññe ghaṭṭissanti te ghaṭṭitā aññe ghaṭṭissanti.

它们受到惊扰后，可能会惊动其他的鹿；那些鹿受到惊扰后，又会惊动更多的鹿。

Evaṃ imaṃ nivāpaṃ nivuttaṃ sabbaso migajātā parimuñcissanti.

这样一来，所有的鹿群可能就完全不再理会我们撒的这些诱饵了。

Yaṃnūna mayaṃ catutthe migajāte ajjhupekkheyyāmā’ti.

所以，我们还是不去管这第四群鹿吧。’

Ajjhupekkhiṃsu kho, bhikkhave, nevāpiko ca nevāpikaparisā ca catutthe migajāte.

比丘们！就这样，猎人和他的同伴们没有去管那第四群鹿。

Evañhi te, bhikkhave, catutthā migajātā parimucciṃsu nevāpikassa iddhānubhāvā.

比丘们！就这样，那第四群鹿确实得以逃脱了猎人的力量和控制范围。

☼ 【四种沙门】

266. “Upamā kho me ayaṃ, bhikkhave, katā atthassa viññāpanāya.

比丘们！我讲这个譬喻，是为了阐明这个道理。

Ayaṃ cevettha attho – nivāpoti kho, bhikkhave, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ.

这里的含义是这样的：‘诱饵’，比丘们，指的是五种感官欲乐。

Nevāpikoti kho, bhikkhave, mārassetaṃ pāpimato adhivacanaṃ.

比丘们！‘猎人’，指的是恶魔波旬。

Nevāpikaparisāti kho, bhikkhave, māraparisāyetaṃ adhivacanaṃ.

‘猎人的同伴’，指的是魔的眷属（魔众）。

Migajātāti kho, bhikkhave, samaṇabrāhmaṇānametaṃ adhivacanaṃ.

‘鹿群’，指的是沙门、婆罗门。

☼ 【第一沙门 ─➢ 贪着五欲】

267. Tatra, bhikkhave, paṭhamā samaṇabrāhmaṇā amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni anupakhajja mucchitā bhojanāni bhuñjiṃsu.

比丘们！在那里，第一类沙门、婆罗门，陷入魔罗撒下的诱饵，也就是世间的种种诱惑（世间食）之中，沉迷、贪婪地享用它们。

Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṃ āpajjiṃsu, mattā samānā pamādaṃ āpajjiṃsu, pamattā samānā yathākāmakaraṇīyā ahesuṃ mārassa amusmiṃ nivāpe amusmiñca lokāmise.

他们陷入其中，因为沉迷、贪婪地享用而变得麻木沉醉；因为麻木沉醉而变得放逸；因为放逸，他们就在魔罗的这诱饵，也就是世间的种种诱惑中，成了任凭魔罗随意摆布、被其掌控的对象。

Evañhi te, bhikkhave, paṭhamā samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā.

比丘们！就这样，那第一类沙门、婆罗门确实没能逃脱魔罗的力量和控制范围。

Seyyathāpi te, bhikkhave, paṭhamā migajātā tathūpame ahaṃ ime paṭhame samaṇabrāhmaṇe vadāmi.

比丘们！就像那第一群鹿一样，我说的就是这类沙门、婆罗门。

☼ 【第二沙门 ─➢ 入住森林】

268. Tatra, bhikkhave, dutiyā samaṇabrāhmaṇā evaṃ samacintesuṃ –

比丘们！于是第二类沙门婆罗门，这样想：

‘ye kho te paṭhamā samaṇabrāhmaṇā amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni anupakhajja mucchitā bhojanāni bhuñjiṃsu.

‘那第一类沙门婆罗门，陷入魔罗撒下的诱饵，即：世间的种种诱惑中，沉迷、贪婪地享用；他们陷入其中，因为沉迷、贪婪地享用而变得麻木沉醉；

Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṃ āpajjiṃsu, mattā samānā pamādaṃ āpajjiṃsu, pamattā samānā yathākāmakaraṇīyā ahesuṃ mārassa amusmiṃ nivāpe amusmiñca lokāmise.

因为麻木沉醉而变得放逸；因为放逸，就在魔罗的这诱饵，即：世间的种种诱惑中，成了任凭魔罗随意处置的对象。

Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā.

就这样，那第一类沙门婆罗门，确实没能逃脱魔罗的力量和控制范围。

Yaṃnūna mayaṃ sabbaso nivāpabhojanā lokāmisā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā’ti.

那么，我们应该完全避开所有诱饵，即：世间的诱惑，避开这种带来恐惧的享乐，进入森林僻静处去修行。’

Te sabbaso nivāpabhojanā lokāmisā paṭiviramiṃsu, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmāti.

他们就完全避开了所有诱饵，即：世间的诱惑，避开了带来恐惧的享乐，进入森林僻静处。

Te sabbaso nivāpabhojanā lokāmisā paṭiviramiṃsu, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihariṃsu.

他们完全避开了所有诱饵，即：世间的诱惑，避开了带来恐惧的享乐，进入森林之后。

Te tattha sākabhakkhāpi ahesuṃ, sāmākabhakkhāpi ahesuṃ, nīvārabhakkhāpi ahesuṃ, daddulabhakkhāpi ahesuṃ, haṭabhakkhāpi ahesuṃ, kaṇabhakkhāpi ahesuṃ, ācāmabhakkhāpi ahesuṃ, piññākabhakkhāpi ahesuṃ, tiṇabhakkhāpi ahesuṃ, gomayabhakkhāpi ahesuṃ, vanamūlaphalāhārā yāpesuṃ pavattaphalabhojī.

他们在那里靠吃野菜、野米、糙米、水生植物、hata草、或吃米糠、米汤、油渣饼、草、以食牛粪、食森林树根、以食果实、取自然掉落的果实而过活。

Tesaṃ gimhānaṃ pacchime māse, tiṇodakasaṅkhaye, adhimattakasimānaṃ patto kāyo hoti.

到了夏季最后一个月，食物和水都缺乏时，他们的身体变得极其瘦弱，

Tesaṃ adhimattakasimānaṃ pattakāyānaṃ balavīriyaṃ parihāyi.

由于身体极其瘦弱，他们的力量和精力都衰退了，

Balavīriye parihīne cetovimutti parihāyi.

力量和精力衰退，他们的心解脱（定力/慧力）也衰退了。

Cetovimuttiyā parihīnāya tameva nivāpaṃ nivuttaṃ mārassa paccāgamiṃsu tāni ca lokāmisāni.

心解脱衰退时，他们又回过头来享用魔罗撒下的那些诱饵，即：这些世间的诱惑。

Te tattha anupakhajja mucchitā bhojanāni bhuñjiṃsu.

他们陷入其中，沉迷、贪婪地享用，

Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṃ āpajjiṃsu, mattā samānā pamādaṃ āpajjiṃsu, pamattā samānā yathākāmakaraṇīyā ahesuṃ mārassa amusmiṃ nivāpe amusmiñca lokāmise.

陷入其中，因沉迷、贪婪地享用而变得麻木沉醉，因为麻木沉醉而变得放逸，因为放逸就在魔罗的这诱饵，即：这世间诱惑之中，成了任凭魔罗随意处置的对象。

Evañhi te, bhikkhave, dutiyāpi samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā.

比丘们！就这样，这第二类沙门婆罗门，也确实没能逃脱魔罗的力量和控制范围。

Seyyathāpi te, bhikkhave, dutiyā migajātā tathūpame ahaṃ ime dutiye samaṇabrāhmaṇe vadāmi.

比丘们！就像，那第二群鹿一样，我说的就是，这类第二类沙门婆罗门。

☼ 【第三沙门 ─➢ 栖身于五欲处】

269. Tatra, bhikkhave, tatiyā samaṇabrāhmaṇā evaṃ samacintesuṃ –

比丘们！于是，第三类沙门婆罗门这样想：

‘ye kho te paṭhamā samaṇabrāhmaṇā amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni…pe….

‘那第一类沙门婆罗门，陷入魔罗撒下的这诱饵处，即：陷入这些世间诱惑……

Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā.

就这样，那第一类沙门婆罗门，确实没能逃脱魔罗的力量和控制范围。

Yepi te dutiyā samaṇabrāhmaṇā evaṃ samacintesuṃ – ‘ye kho te paṭhamā samaṇabrāhmaṇā amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni…pe….

那第二类沙门婆罗门，这样想：“那第一类沙门婆罗门，陷入魔罗撒下的这诱饵，沉迷、贪婪地享用……

Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā.

就这样，那第一类沙门婆罗门，确实没能逃脱，魔罗的力量和控制范围。

Yaṃnūna mayaṃ sabbaso nivāpabhojanā lokāmisā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā’ti.

那么，我们应该完全避开所有诱饵，即：世间的诱惑，避开这种带来恐惧的享乐，进入森林僻静处去修行。”

Te sabbaso nivāpabhojanā lokāmisā paṭiviramiṃsu. Bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihariṃsu.

他们就完全避开了所有诱饵，即：世间的诱惑，避开了带来恐惧的享乐，进入森林之后。

Te tattha sākabhakkhāpi ahesuṃ…pe… pavattaphalabhojī.

他们在那里靠吃野菜、野米、糙米、水生植物、hata草、或吃米糠、米汤、油渣饼、草、以食牛粪、食森林树根、以食果实、取自然掉落的果实而过活。

Tesaṃ gimhānaṃ pacchime māse tiṇodakasaṅkhaye adhimattakasimānaṃ patto kāyo hoti.

到了夏季最后一个月，食物和水都缺乏时，他们的身体变得极其瘦弱，

Tesaṃ adhimattakasimānaṃ pattakāyānaṃ balavīriyaṃ parihāyi,

由于身体极其瘦弱，他们的力量和精力都衰退了，

balavīriye parihīne cetovimutti parihāyi,

力量和精力衰退，他们的心解脱也衰退了。

cetovimuttiyā parihīnāya tameva nivāpaṃ nivuttaṃ mārassa paccāgamiṃsu tāni ca lokāmisāni.

心解脱衰退时，他们又回过头来享用魔罗撒下的那些诱饵，即：这些世间的诱惑。

Te tattha anupakhajja mucchitā bhojanāni bhuñjiṃsu.

他们陷入其中，沉迷、贪婪地享用，

Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṃ āpajjiṃsu, mattā samānā pamādaṃ āpajjiṃsu, pamattā samānā yathākāmakaraṇīyā ahesuṃ mārassa amusmiṃ nivāpe amusmiñca lokāmise.

陷入其中，因沉迷、贪婪地享用而变得麻木沉醉，因为麻木沉醉而变得放逸，因为放逸就在魔罗的这诱饵，即：这世间诱惑之中，成了任凭魔罗随意处置的对象。

Evañhi te dutiyāpi samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā.

比丘们！就这样，这第二类沙门婆罗门，也确实没能逃脱魔罗的力量和控制范围。

Yaṃnūna mayaṃ amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni upanissāya āsayaṃ kappeyyāma,

那么，我们应该靠近魔罗撒下的这诱饵，即：这些世间诱惑，在那里安住修行，

tatrāsayaṃ kappetvā amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjissāma,

在这安住处，不陷入魔罗撒下的，这些世间诱惑之中，不沉迷地享用它们；

ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṃ āpajjissāma,

不陷入，不沉迷地享用，就不会变得麻木沉醉；

amattā samānā na pamādaṃ āpajjissāma,

不麻木沉醉，就不会变得放逸，

appamattā samānā na yathākāmakaraṇīyā bhavissāma mārassa amusmiṃ nivāpe amusmiñca lokāmise”ti.

不放逸，就不会在这世间诱惑之中，成为任凭魔罗随意处置的对象。’

Te amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni upanissāya āsayaṃ kappayiṃsu.

他们靠近魔罗撒下的这诱饵，即：这世间的诱惑，在那里安住修行，

Tatrāsayaṃ kappetvā amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjiṃsu.

在这安住处，不陷入魔罗撒下的这诱饵，即：这些世间的诱惑，不沉迷地享用，

Te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṃ āpajjiṃsu,

他们不陷入那里，不沉迷地享用就不会变得麻木沉醉，

amattā samānā na pamādaṃ āpajjiṃsu,

不麻木沉醉，就不会变得放逸，

appamattā samānā na yathākāmakaraṇīyā ahesuṃ mārassa amusmiṃ nivāpe amusmiñca lokāmise.

不放逸就不会在魔罗的这诱饵，即：这世间诱惑之中，成为任凭魔罗随意处置的对象。

Api ca kho evaṃdiṭṭhikā ahesuṃ –

而且他们还持有这样的见解，即：

sassato loko itipi, asassato loko itipi;

‘世界是永恒的’，或者‘世界不是永恒的’；

antavā loko itipi, anantavā loko itipi;

‘世界是有限的’，或者‘世界是无限的’；

taṃ jīvaṃ taṃ sarīraṃ itipi, aññaṃ jīvaṃ aññaṃ sarīraṃ itipi;

‘生命就是身体’，或者‘生命是一回事，身体是另一回事’；

hoti tathāgato paraṃ maraṇā itipi, na hoti tathāgato paraṃ maraṇā itipi,

‘如来死后存在’，或者‘如来死后不存在’，

hoti ca na ca hoti tathāgato paraṃ maraṇā itipi, neva hoti na na hoti tathāgato paraṃ maraṇā itipi.

‘如来死后既存在又不存在’，或者‘如来死后既非存在也非不存在’。’

Evañhi te, bhikkhave, tatiyāpi samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā.

比丘们！就这样，这第三类沙门婆罗门，也确实没能逃脱魔罗的力量和控制范围。

Seyyathāpi te, bhikkhave, tatiyā migajātā tathūpame ahaṃ ime tatiye samaṇabrāhmaṇe vadāmi.

比丘们！就像，那第三群鹿一样，我说的就是那第三类沙门婆罗门。

☼ 【第四沙门 ─➢ 远离五欲处】

270. Tatra, bhikkhave, catutthā samaṇabrāhmaṇā evaṃ samacintesuṃ –

比丘们！于是第四类沙门婆罗门这样想：

‘ye kho te paṭhamā samaṇabrāhmaṇā amuṃ nivāpaṃ nivuttaṃ mārassa…pe….

‘那第一类沙门婆罗门即陷入魔罗撒下的这诱饵、即这些世间的诱惑中……

Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā.

就这样，那第一类沙门婆罗门，确实没能逃脱魔罗的力量和控制范围。

Yepi te dutiyā samaṇabrāhmaṇā evaṃ samacintesuṃ – ‘ye kho te paṭhamā samaṇabrāhmaṇā…pe….

那第二类沙门婆罗门，这样想：“那第一类沙门婆罗门，陷入魔罗撒下的这诱饵，即：这世间的诱惑中，沉迷、贪婪地享用；他们陷入其中，因为沉迷、贪婪地享用而变得麻木沉醉；因为麻木沉醉而变得放逸，因为放逸，就在魔罗的这诱饵，即：这世间的诱惑中，成了任凭魔罗随意处置的对象。

Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā. 就这样，那第一类沙门婆罗门，也确实没能逃脱魔罗的力量和控制范围。

Yaṃnūna mayaṃ sabbaso nivāpabhojanā lokāmisā paṭivirameyyāma bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā’ti.

那么，我们应该完全避开所有诱饵，即：世间的诱惑，避开这种带来恐惧的享乐，进入森林僻静处去修行。”

Te sabbaso nivāpabhojanā lokāmisā paṭiviramiṃsu…pe….

他们就完全避开了所有诱饵，即：世间的诱惑，避开了带来恐惧的享乐，进入森林僻静处。他们完全避开了所有诱饵，即：世间的诱惑，避开了带来恐惧的享乐，进入森林之后。他们在那里靠吃野菜、野米、糙米、水生植物、hata草、或吃米糠、米汤、油渣饼、草、以食牛粪、食森林树根、以食果实、取自然掉落的果实而过活。到了夏季最后一个月，食物和水都缺乏时，他们的身体变得极其瘦弱，由于身体极其瘦弱，他们的力量和精力都衰退了，力量和精力衰退，他们的心解脱也衰退了。心解脱衰退时，他们又回过头来享用魔罗撒下的那些诱饵，即：这些世间的诱惑。他们陷入其中，沉迷、贪婪地享用，陷入其中，因沉迷、贪婪地享用而变得麻木沉醉，因为麻木沉醉而变得放逸，因为放逸就在魔罗的这诱饵，即：这世间诱惑之中，成了任凭魔罗随意处置的对象。

Evañhi te dutiyāpi samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā.

就这样，那第二类沙门婆罗门，也确实没能逃脱魔罗的力量和控制范围。

Yepi te tatiyā samaṇabrāhmaṇā evaṃ samacintesuṃ ye kho te paṭhamā samaṇabrāhmaṇā …pe….

那第三类沙门婆罗门这样想：“那第一类沙门婆罗门，陷入魔罗撒下的这诱饵处，即：陷入这些世间诱惑……

Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā.

就这样，那第一类沙门婆罗门，确实没能逃脱魔罗的力量和控制范围。

Yepi te dutiyā samaṇabrāhmaṇā evaṃ samacintesuṃ ye kho te paṭhamā samaṇabrāhmaṇā…pe….

那第二类沙门婆罗，这样想：‘那第一类沙门婆罗门，陷入魔罗撒下的这诱饵，沉迷、贪婪地享用……

Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā.

就这样，那第一类沙门婆罗门，确实没能逃脱，魔罗的力量和控制范围。

Yaṃnūna mayaṃ sabbaso nivāpabhojanā lokāmisā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā’ti.

那么，我们应该完全避开所有诱饵，即：世间的诱惑，避开这种带来恐惧的享乐，进入森林僻静处去修行。’

Te sabbaso nivāpabhojanā lokāmisā paṭiviramiṃsu…pe….

他们就完全避开了所有诱饵，即：世间的诱惑，避开了带来恐惧的享乐，进入森林之后。他们在那里靠吃野菜、野米、糙米、水生植物、hata草、或吃米糠、米汤、油渣饼、草、以食牛粪、食森林树根、以食果实、取自然掉落的果实而过活。到了夏季最后一个月，食物和水都缺乏时，他们的身体变得极其瘦弱，由于身体极其瘦弱，他们的力量和精力都衰退了，力量和精力衰退，他们的心解脱也衰退了。心解脱衰退时，他们又回过头来享用魔罗撒下的那些诱饵，即：这些世间的诱惑。他们陷入其中，沉迷、贪婪地享用，陷入其中，因沉迷、贪婪地享用而变得麻木沉醉，因为麻木沉醉而变得放逸，因为放逸就在魔罗的这诱饵，即：这世间诱惑之中，成了任凭魔罗随意处置的对象。

Evañhi te dutiyāpi samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā.

比丘们！就这样，这第二类沙门婆罗门，也确实没能逃脱魔罗的力量和控制范围。

Yaṃnūna mayaṃ amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni upanissāya āsayaṃ kappeyyāma.

那么，我们应该靠近魔罗撒下的这诱饵，即：这些世间诱惑，在那里安住修行，

Tatrāsayaṃ kappetvā amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjissāma,

在这安住处，不陷入魔罗撒下的，这些世间诱惑之中，不沉迷地享用它们；

ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṃ āpajjissāma,

不陷入，不沉迷地享用，就不会变得麻木沉醉；

amattā samānā na pamādaṃ āpajjissāma,

不麻木沉醉，就不会变得放逸；

appamattā samānā na yathākāmakaraṇīyā bhavissāma mārassa amusmiṃ nivāpe amusmiñca lokāmiseti.

不放逸，就不会在这世间诱惑之中，成为任凭魔罗随意处置的对象。”

Te amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni upanissāya āsayaṃ kappayiṃsu.

他们靠近魔罗撒下的这诱饵，即：这世间的诱惑，在那里安住修行，

Tatrāsayaṃ kappetvā amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjiṃsu.

在这安住处，不陷入魔罗撒下的这诱饵，即：这些世间的诱惑，不沉迷地享用，

Te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṃ āpajjiṃsu.

他们不陷入那里，不沉迷地享用就不会变得麻木沉醉，

Amattā samānā na pamādaṃ āpajjiṃsu.

不麻木沉醉，就不会变得放逸，

Appamattā samānā na yathākāmakaraṇīyā ahesuṃ mārassa amusmiṃ nivāpe amusmiñca lokāmise.

不放逸，就不会在魔罗的这诱饵，即：这世间诱惑之中，成为任凭魔罗随意处置的对象。

Api ca kho evaṃdiṭṭhikā ahesuṃ sassato loko itipi…pe… neva hoti na na hoti tathāgato paraṃ maraṇā itipi.

而且他们还持有这样的见解，即：“‘世界是永恒的’，或者‘世界不是永恒的’；‘世界是有限的’，或者‘世界是无限的’；‘生命就是身体’，或者‘生命是一回事，身体是另一回事’；‘如来死后存在’，或者‘如来死后不存在’、‘如来死后既存在又不存在’，或者‘如来死后既非存在也非不存在’。”

Evañhi te tatiyāpi samaṇabrāhmaṇā na parimucciṃsu mārassa iddhānubhāvā.

比丘们！就这样，这第三类沙门婆罗门，也确实没能逃脱魔罗的力量和控制范围。

Yaṃnūna mayaṃ yattha agati mārassa ca māraparisāya ca tatrāsayaṃ kappeyāma.

那么，我们应该到魔罗和魔众去不到的地方去安住修行；

Tatrāsayaṃ kappetvā amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjissāma,

在这安住处，不陷入魔罗撒下的这诱饵，即这些世间诱惑之中，不沉迷地享用，不陷入、不沉迷地享用，就不会变得麻木沉醉；

ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṃ āpajjissāma,

不麻木沉醉，就不会变得放逸；

amattā samānā na pamādaṃ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma mārassa amusmiṃ nivāpe amusmiñca lokāmiseti.

不放逸，就在魔罗的这诱饵，即这世间诱惑中，不会成为任凭魔罗随意处置的对象。’

Te yattha agati mārassa ca māraparisāya ca tatrāsayaṃ kappayiṃsu.

他们到魔罗和魔众去不到的地方去安住修行；

Tatrāsayaṃ kappetvā amuṃ nivāpaṃ nivuttaṃ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjiṃsu,

在这安住处，不陷入魔罗撒下的这诱饵，即这些世间诱惑之中，不沉迷地享用；

te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṃ āpajjiṃsu,

他们不陷入那里，不沉迷地享用，就不会变得麻木沉醉；

amattā samānā na pamādaṃ āpajjiṃsu,

不麻木沉醉，就不会变得放逸；

appamattā samānā na yathākāmakaraṇīyā ahesuṃ mārassa amusmiṃ nivāpe amusmiñca lokāmise.

不放逸，即于魔罗的这诱饵，即这世间诱惑之中，不会成为任凭魔罗随意处置的对象。

Evañhi te, bhikkhave, catutthā samaṇabrāhmaṇā parimucciṃsu mārassa iddhānubhāvā.

比丘们！就这样，那第四类沙门婆罗门，确实得以逃脱了魔罗的力量和控制范围。

Seyyathāpi te, bhikkhave, catutthā migajātā tathūpame ahaṃ ime catutthe samaṇabrāhmaṇe vadāmi.

比丘们！就像，那第四群鹿的比喻一样，我说的就是这第四类沙门婆罗门。

271. Kathañca, bhikkhave, agati mārassa ca māraparisāya ca?

比丘们！怎样才算是到了魔罗和魔众去不到的地方呢？

Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.

比丘们！在这里，一位比丘脱离了种种欲望，脱离了种种不善法，带着寻（思）和伺（察），体验着脱离（欲望和不善法）所产生的喜和乐，进入并安住于初禅。

Ayaṃ vuccati, bhikkhave, bhikkhu andhamakāsi māraṃ, apadaṃ vadhitvā māracakkhuṃ adassanaṃ gato pāpimato.

比丘们！这样的比丘被称为：‘令魔罗盲目，摧毁了魔罗的视力（使其无法追踪），去到恶魔波旬看不见的地方。’

☼ 【成就四禅九定 ─➢ 令魔罗盲目】

Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.

再者，比丘们，由于寻和伺的平息，内心变得宁静、笃定，没有寻，没有伺，体验着由定产生的喜和乐，进入并安住于第二禅。

Ayaṃ vuccati, bhikkhave…pe… pāpimato.

比丘们！这样的比丘被称为…（省略）…去到恶魔波旬看不见的地方。

Puna caparaṃ, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati.

再者，比丘们，由于喜的消退，安住于平静的舍受中，保持正念、正知，身体感受到乐，体验着圣者们所说的‘舍、念、乐住’的状态，进入并安住于第三禅。

Ayaṃ vuccati, bhikkhave…pe… pāpimato.

比丘们！这样的比丘被称为…（省略）…去到恶魔波旬看不见的地方。

Puna caparaṃ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.

再者，比丘们，由于舍断了乐和苦，并且先前内心的喜悦和忧愁也已消失，体验着不苦不乐、由舍受带来的念的清净，进入并安住于第四禅。

Ayaṃ vuccati, bhikkhave…pe… pāpimato.

比丘们！这样的比丘被称为…（省略）…去到恶魔波旬看不见的地方。

Puna caparaṃ, bhikkhave, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati.

再者，比丘们，完全超越了对色（物质）的感知（色想），灭除了障碍性的感知（有对想），不再思惟种种复杂的感知（不作意种种想），认识到‘虚空是无边无际的！’，进入并安住于空无边处；

Ayaṃ vuccati, bhikkhave…pe… pāpimato.

比丘们！这样的比丘被称为…（省略）…去到恶魔波旬看不见的地方。

Puna caparaṃ, bhikkhave, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati.

再者，比丘们，完全超越了空无边处，认识到‘识是无边无际的！’，进入并安住于识无边处；

Ayaṃ vuccati, bhikkhave…pe… pāpimato.

比丘们！这样的比丘被称为…（省略）…去到恶魔波旬看不见的地方。

Puna caparaṃ, bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati.

再者，比丘们，完全超越了识无边处，认识到‘（连识也）空无所有！’，进入并安住于无所有处；

Ayaṃ vuccati, bhikkhave…pe… pāpimato.

比丘们！这样的比丘被称为…（省略）…去到恶魔波旬看不见的地方。

Puna caparaṃ, bhikkhave, bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati.

再者，比丘们，完全超越了无所有处，进入并安住于非想非非想处；

Ayaṃ vuccati, bhikkhave…pe… pāpimato.

比丘们！这样的比丘被称为…（省略）…去到恶魔波旬看不见的地方。

Puna caparaṃ, bhikkhave, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati.

再者，比丘们，完全超越了非想非非想处，进入并安住于想受灭定。

☼ 【成就智慧洞见 ─➢ 远离缠缚】

Paññāya cassa disvā āsavā parikkhīṇā honti.

并且，通过智慧的洞见，他的各种烦恼（漏）彻底灭尽了。

Ayaṃ vuccati, bhikkhave, bhikkhu andhamakāsi māraṃ, apadaṃ vadhitvā māracakkhuṃ adassanaṃ gato pāpimato tiṇṇo loke visattikan”ti.

比丘们！这样的比丘被称为：‘令魔罗盲目，摧毁了魔罗的视力（使其无法追踪），去到恶魔波旬看不见的地方，并且超越了世间的执着。’”

Idamavoca bhagavā.

世尊说完了这番话。

Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

那些比丘们听后，内心充满喜悦，欢喜地信受了世尊的教导！

Nivāpasuttaṃ niṭṭhitaṃ pañcamaṃ.

撒饵经 ～譬喻品‧第五经终

～《中部经典‧譬喻品‧Nivāpasutta 撒饵经》(MN 25, 261-271)

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《1》Mūlapaṇṇāsapāḷi 根本分五十经篇 (MN 1-50, 1-513)/3. Opammavagga 譬喻品 (MN 21-30, 222-324)”

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【经名】 3.6 Pāsarāsisutta 圣求经 (MN 26, 272-287)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Pāsarāsisuttaṃ

272. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Atha kho sambahulā bhikkhū yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ ānandaṃ etadavocuṃ – “cirassutā no, āvuso ānanda, bhagavato sammukhā dhammī kathā. Sādhu mayaṃ, āvuso ānanda, labheyyāma bhagavato sammukhā dhammiṃ kathaṃ savanāyā”ti. “Tena hāyasmanto yena rammakassa brāhmaṇassa assamo tenupasaṅkamatha; appeva nāma labheyyātha bhagavato sammukhā dhammiṃ kathaṃ savanāyā”ti. “Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṃ.

Atha kho bhagavā sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto āyasmantaṃ ānandaṃ āmantesi – “āyāmānanda, yena pubbārāmo migāramātupāsādo tenupasaṅkamissāma divāvihārāyā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā āyasmatā ānandena saddhiṃ yena pubbārāmo migāramātupāsādo tenupasaṅkami divāvihārāya. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito āyasmantaṃ ānandaṃ āmantesi – “āyāmānanda, yena pubbakoṭṭhako tenupasaṅkamissāma gattāni parisiñcitun”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.

273. Atha kho bhagavā āyasmatā ānandena saddhiṃ yena pubbakoṭṭhako tenupasaṅkami gattāni parisiñcituṃ. Pubbakoṭṭhake gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno. Atha kho āyasmā ānando bhagavantaṃ etadavoca – “ayaṃ, bhante, rammakassa brāhmaṇassa assamo avidūre. Ramaṇīyo, bhante, rammakassa brāhmaṇassa assamo; pāsādiko, bhante, rammakassa brāhmaṇassa assamo. Sādhu, bhante, bhagavā yena rammakassa brāhmaṇassa assamo tenupasaṅkamatu anukampaṃ upādāyā”ti. Adhivāsesi bhagavā tuṇhībhāvena.

Atha kho bhagavā yena rammakassa brāhmaṇassa assamo tenupasaṅkami. Tena kho pana samayena sambahulā bhikkhū rammakassa brāhmaṇassa assame dhammiyā kathāya sannisinnā honti. Atha kho bhagavā bahidvārakoṭṭhake aṭṭhāsi kathāpariyosānaṃ āgamayamāno. Atha kho bhagavā kathāpariyosānaṃ viditvā ukkāsitvā aggaḷaṃ ākoṭesi. Vivariṃsu kho te bhikkhū bhagavato dvāraṃ. Atha kho bhagavā rammakassa brāhmaṇassa assamaṃ pavisitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi – “kāyanuttha, bhikkhave, etarahi kathāya sannisinnā? Kā ca pana vo antarākathā vippakatā”ti? “Bhagavantameva kho no, bhante, ārabbha dhammī kathā vippakatā, atha bhagavā anuppatto”ti. “Sādhu, bhikkhave! Etaṃ kho, bhikkhave, tumhākaṃ patirūpaṃ kulaputtānaṃ saddhā agārasmā anagāriyaṃ pabbajitānaṃ yaṃ tumhe dhammiyā kathāya sannisīdeyyātha. Sannipatitānaṃ vo, bhikkhave, dvayaṃ karaṇīyaṃ – dhammī vā kathā, ariyo vā tuṇhībhāvo”.

274. “Dvemā, bhikkhave, pariyesanā – ariyā ca pariyesanā, anariyā ca pariyesanā.

“Katamā ca, bhikkhave, anariyā pariyesanā? Idha, bhikkhave, ekacco attanā jātidhammo samāno jātidhammaṃyeva pariyesati, attanā jarādhammo samāno jarādhammaṃyeva pariyesati, attanā byādhidhammo samāno byādhidhammaṃyeva pariyesati, attanā maraṇadhammo samāno maraṇadhammaṃyeva pariyesati, attanā sokadhammo samāno sokadhammaṃyeva pariyesati, attanā saṃkilesadhammo samāno saṃkilesadhammaṃyeva pariyesati.

“Kiñca, bhikkhave, jātidhammaṃ vadetha? Puttabhariyaṃ, bhikkhave, jātidhammaṃ, dāsidāsaṃ jātidhammaṃ, ajeḷakaṃ jātidhammaṃ, kukkuṭasūkaraṃ jātidhammaṃ, hatthigavāssavaḷavaṃ jātidhammaṃ, jātarūparajataṃ jātidhammaṃ. Jātidhammā hete, bhikkhave, upadhayo. Etthāyaṃ gathito [gadhīto (syā. ka.)] mucchito ajjhāpanno attanā jātidhammo samāno jātidhammaṃyeva pariyesati.

“Kiñca, bhikkhave, jarādhammaṃ vadetha? Puttabhariyaṃ, bhikkhave, jarādhammaṃ, dāsidāsaṃ jarādhammaṃ, ajeḷakaṃ jarādhammaṃ, kukkuṭasūkaraṃ jarādhammaṃ, hatthigavāssavaḷavaṃ jarādhammaṃ, jātarūparajataṃ jarādhammaṃ. Jarādhammā hete, bhikkhave, upadhayo. Etthāyaṃ gathito mucchito ajjhāpanno attanā jarādhammo samāno jarādhammaṃyeva pariyesati.

“Kiñca, bhikkhave, byādhidhammaṃ vadetha? Puttabhariyaṃ, bhikkhave, byādhidhammaṃ, dāsidāsaṃ byādhidhammaṃ, ajeḷakaṃ byādhidhammaṃ, kukkuṭasūkaraṃ byādhidhammaṃ, hatthigavāssavaḷavaṃ byādhidhammaṃ. Byādhidhammā hete, bhikkhave, upadhayo. Etthāyaṃ gathito mucchito ajjhāpanno attanā byādhidhammo samāno byādhidhammaṃyeva pariyesati.

“Kiñca, bhikkhave, maraṇadhammaṃ vadetha? Puttabhariyaṃ, bhikkhave, maraṇadhammaṃ, dāsidāsaṃ maraṇadhammaṃ, ajeḷakaṃ maraṇadhammaṃ, kukkuṭasūkaraṃ maraṇadhammaṃ, hatthigavāssavaḷavaṃ maraṇadhammaṃ. Maraṇadhammā hete, bhikkhave, upadhayo. Etthāyaṃ gathito mucchito ajjhāpanno attanā maraṇadhammo samāno maraṇadhammaṃyeva pariyesati.

“Kiñca, bhikkhave, sokadhammaṃ vadetha? Puttabhariyaṃ, bhikkhave, sokadhammaṃ, dāsidāsaṃ sokadhammaṃ, ajeḷakaṃ sokadhammaṃ, kukkuṭasūkaraṃ sokadhammaṃ, hatthigavāssavaḷavaṃ sokadhammaṃ. Sokadhammā hete, bhikkhave, upadhayo. Etthāyaṃ gathito mucchito ajjhāpanno attanā sokadhammo samāno sokadhammaṃyeva pariyesati.

“Kiñca, bhikkhave, saṃkilesadhammaṃ vadetha? Puttabhariyaṃ, bhikkhave, saṃkilesadhammaṃ, dāsidāsaṃ saṃkilesadhammaṃ, ajeḷakaṃ saṃkilesadhammaṃ, kukkuṭasūkaraṃ saṃkilesadhammaṃ, hatthigavāssavaḷavaṃ saṃkilesadhammaṃ, jātarūparajataṃ saṃkilesadhammaṃ. Saṃkilesadhammā hete, bhikkhave, upadhayo. Etthāyaṃ gathito mucchito ajjhāpanno attanā saṃkilesadhammo samāno saṃkilesadhammaṃyeva pariyesati. Ayaṃ, bhikkhave, anariyā pariyesanā.

275. “Katamā ca, bhikkhave, ariyā pariyesanā? Idha, bhikkhave, ekacco attanā jātidhammo samāno jātidhamme ādīnavaṃ viditvā ajātaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati, attanā jarādhammo samāno jarādhamme ādīnavaṃ viditvā ajaraṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati, attanā byādhidhammo samāno byādhidhamme ādīnavaṃ viditvā abyādhiṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṃ viditvā amataṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati, attanā sokadhammo samāno sokadhamme ādīnavaṃ viditvā asokaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati, attanā saṃkilesadhammo samāno saṃkilesadhamme ādīnavaṃ viditvā asaṃkiliṭṭhaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati. Ayaṃ, bhikkhave, ariyā pariyesanā.

276. “Ahampi sudaṃ, bhikkhave, pubbeva sambodhā anabhisambuddho bodhisattova samāno attanā jātidhammo samāno jātidhammaṃyeva pariyesāmi, attanā jarādhammo samāno jarādhammaṃyeva pariyesāmi, attanā byādhidhammo samāno byādhidhammaṃyeva pariyesāmi, attanā maraṇadhammo samāno maraṇadhammaṃyeva pariyesāmi, attanā sokadhammo samāno sokadhammaṃyeva pariyesāmi, attanā saṃkilesadhammo samāno saṃkilesadhammaṃyeva pariyesāmi. Tassa mayhaṃ, bhikkhave, etadahosi – ‘kiṃ nu kho ahaṃ attanā jātidhammo samāno jātidhammaṃyeva pariyesāmi, attanā jarādhammo samāno…pe… byādhidhammo samāno… maraṇadhammo samāno… sokadhammo samāno… attanā saṃkilesadhammo samāno saṃkilesadhammaṃyeva pariyesāmi? Yaṃnūnāhaṃ attanā jātidhammo samāno jātidhamme ādīnavaṃ viditvā ajātaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyeseyyaṃ, attanā jarādhammo samāno jarādhamme ādīnavaṃ viditvā ajaraṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyeseyyaṃ, attanā byādhidhammo samāno byādhidhamme ādīnavaṃ viditvā abyādhiṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyeseyyaṃ, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṃ viditvā amataṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyeseyyaṃ, attanā sokadhammo samāno sokadhamme ādīnavaṃ viditvā asokaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyeseyyaṃ, attanā saṃkilesadhammo samāno saṃkilesadhamme ādīnavaṃ viditvā asaṃkiliṭṭhaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyeseyyan’ti.

277. “So kho ahaṃ, bhikkhave, aparena samayena daharova samāno susukāḷakeso, bhadrena yobbanena samannāgato paṭhamena vayasā akāmakānaṃ mātāpitūnaṃ assumukhānaṃ rudantānaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajiṃ. So evaṃ pabbajito samāno kiṃ kusalagavesī [kiṃkusalaṃgavesī (ka.)] anuttaraṃ santivarapadaṃ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṃ. Upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ – ‘icchāmahaṃ, āvuso kālāma, imasmiṃ dhammavinaye brahmacariyaṃ caritun’ti. Evaṃ vutte, bhikkhave, āḷāro kālāmo maṃ etadavoca – ‘viharatāyasmā; tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti. So kho ahaṃ, bhikkhave, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ. So kho ahaṃ, bhikkhave, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi ahañceva aññe ca. Tassa mayhaṃ, bhikkhave, etadahosi – ‘na kho āḷāro kālāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti; addhā āḷāro kālāmo imaṃ dhammaṃ jānaṃ passaṃ viharatī’ti.

“Atha khvāhaṃ, bhikkhave, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ – ‘kittāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti [upasampajja pavedesīti (sī. syā. pī.)]? Evaṃ vutte, bhikkhave, āḷāro kālāmo ākiñcaññāyatanaṃ pavedesi. Tassa mayhaṃ, bhikkhave, etadahosi – ‘na kho āḷārasseva kālāmassa atthi saddhā, mayhaṃpatthi saddhā; na kho āḷārasseva kālāmassa atthi vīriyaṃ, mayhaṃpatthi vīriyaṃ; na kho āḷārasseva kālāmassa atthi sati, mayhaṃpatthi sati; na kho āḷārasseva kālāmassa atthi samādhi, mayhaṃpatthi samādhi; na kho āḷārasseva kālāmassa atthi paññā, mayhaṃpatthi paññā. Yaṃnūnāhaṃ yaṃ dhammaṃ āḷāro kālāmo sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti, tassa dhammassa sacchikiriyāya padaheyyan’ti. So kho ahaṃ, bhikkhave, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ.

“Atha khvāhaṃ, bhikkhave, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ –

‘Ettāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti?

‘Ettāvatā kho ahaṃ, āvuso, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemī’ti.

‘Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmī’ti.

‘Lābhā no, āvuso, suladdhaṃ no, āvuso, ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma. Iti yāhaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemi taṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi. Yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi tamahaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemi. Iti yāhaṃ dhammaṃ jānāmi taṃ tvaṃ dhammaṃ jānāsi, yaṃ tvaṃ dhammaṃ jānāsi tamahaṃ dhammaṃ jānāmi. Iti yādiso ahaṃ tādiso tuvaṃ, yādiso tuvaṃ tādiso ahaṃ. Ehi dāni, āvuso, ubhova santā imaṃ gaṇaṃ pariharāmā’ti. Iti kho, bhikkhave, āḷāro kālāmo ācariyo me samāno (attano) [( ) natthi (sī. syā. pī.)] antevāsiṃ maṃ samānaṃ attanā [attano (sī. pī.)] samasamaṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi. Tassa mayhaṃ, bhikkhave, etadahosi – ‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti. So kho ahaṃ, bhikkhave, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.

278. “So kho ahaṃ, bhikkhave, kiṃ kusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena udako [uddako (sī. syā. pī.)] rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ – ‘icchāmahaṃ, āvuso [āvuso rāma (sī. syā. ka.) mahāsatto rāmaputtameva avoca, na rāmaṃ, rāmo hi tattha gaṇācariyo bhaveyya, tadā ca kālaṅkato asanto. tenevettha rāmāyattāni kriyapadāni atītakālavasena āgatāni, udako ca rāmaputto mahāsattassa sabrahmacārītveva vutto, na ācariyoti. ṭīkāyaṃ ca “pāḷiyaṃ rāmasseva samāpattilābhitā āgatā na udakassā”ti ādi pacchābhāge pakāsitā], imasmiṃ dhammavinaye brahmacariyaṃ caritun’ti. Evaṃ vutte, bhikkhave, udako rāmaputto maṃ etadavoca – ‘viharatāyasmā; tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti. So kho ahaṃ, bhikkhave, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ. So kho ahaṃ, bhikkhave, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi ahañceva aññe ca. Tassa mayhaṃ, bhikkhave, etadahosi – ‘na kho rāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesi; addhā rāmo imaṃ dhammaṃ jānaṃ passaṃ vihāsī’ti.

“Atha khvāhaṃ, bhikkhave, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ – ‘kittāvatā no, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? Evaṃ vutte, bhikkhave, udako rāmaputto nevasaññānāsaññāyatanaṃ pavedesi. Tassa mayhaṃ, bhikkhave, etadahosi – ‘na kho rāmasseva ahosi saddhā, mayhaṃpatthi saddhā; na kho rāmasseva ahosi vīriyaṃ, mayhaṃpatthi vīriyaṃ; na kho rāmasseva ahosi sati, mayhaṃpatthi sati; na kho rāmasseva ahosi samādhi, mayhaṃpatthi samādhi, na kho rāmasseva ahosi paññā, mayhaṃpatthi paññā. Yaṃnūnāhaṃ yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesi, tassa dhammassa sacchikiriyāya padaheyyan’ti. So kho ahaṃ, bhikkhave, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ.

“Atha khvāhaṃ, bhikkhave, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ –

‘Ettāvatā no, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti?

‘Ettāvatā kho, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti.

‘Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmī’ti.

‘Lābhā no, āvuso, suladdhaṃ no, āvuso, ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma. Iti yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja pavedesi, taṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi. Yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi, taṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja pavedesi. Iti yaṃ dhammaṃ rāmo abhiññāsi taṃ tvaṃ dhammaṃ jānāsi, yaṃ tvaṃ dhammaṃ jānāsi, taṃ dhammaṃ rāmo abhiññāsi. Iti yādiso rāmo ahosi tādiso tuvaṃ, yādiso tuvaṃ tādiso rāmo ahosi. Ehi dāni, āvuso, tuvaṃ imaṃ gaṇaṃ pariharā’ti. Iti kho, bhikkhave, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne maṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi. Tassa mayhaṃ, bhikkhave, etadahosi – ‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti. So kho ahaṃ, bhikkhave, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.

279. “So kho ahaṃ, bhikkhave, kiṃ kusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno magadhesu anupubbena cārikaṃ caramāno yena uruvelā senānigamo tadavasariṃ. Tatthaddasaṃ ramaṇīyaṃ bhūmibhāgaṃ, pāsādikañca vanasaṇḍaṃ, nadiñca sandantiṃ setakaṃ supatitthaṃ ramaṇīyaṃ, samantā [sāmantā (?)] ca gocaragāmaṃ. Tassa mayhaṃ, bhikkhave, etadahosi – ‘ramaṇīyo vata, bho, bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadī ca sandati setakā supatitthā ramaṇīyā, samantā ca gocaragāmo. Alaṃ vatidaṃ kulaputtassa padhānatthikassa padhānāyā’ti. So kho ahaṃ, bhikkhave, tattheva nisīdiṃ – alamidaṃ padhānāyāti.

280. “So kho ahaṃ, bhikkhave, attanā jātidhammo samāno jātidhamme ādīnavaṃ viditvā ajātaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesamāno ajātaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃ, attanā jarādhammo samāno jarādhamme ādīnavaṃ viditvā ajaraṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesamāno ajaraṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃ, attanā byādhidhammo samāno byādhidhamme ādīnavaṃ viditvā abyādhiṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesamāno abyādhiṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃ, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṃ viditvā amataṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃ, attanā sokadhammo samāno sokadhamme ādīnavaṃ viditvā asokaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃ, attanā saṃkilesadhammo samāno saṃkilesadhamme ādīnavaṃ viditvā asaṃkiliṭṭhaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesamāno asaṃkiliṭṭhaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃ. Ñāṇañca pana me dassanaṃ udapādi – ‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’ti.

281. “Tassa mayhaṃ, bhikkhave, etadahosi – ‘adhigato kho myāyaṃ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. Ālayarāmā kho panāyaṃ pajā ālayaratā ālayasammuditā. Ālayarāmā kho panāyaṃ pajā ālayaratāya ālayasammuditāya duddasaṃ idaṃ ṭhānaṃ yadidaṃ – idappaccayatā paṭiccasamuppādo. Idampi kho ṭhānaṃ duddasaṃ yadidaṃ – sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ. Ahañceva kho pana dhammaṃ deseyyaṃ, pare ca me na ājāneyyuṃ, so mamassa kilamatho, sā mamassa vihesā’ti. Apissu maṃ, bhikkhave, imā anacchariyā gāthāyo paṭibhaṃsu pubbe assutapubbā –

‘Kicchena me adhigataṃ, halaṃ dāni pakāsituṃ;

Rāgadosaparetehi, nāyaṃ dhammo susambudho.

‘Paṭisotagāmiṃ nipuṇaṃ, gambhīraṃ duddasaṃ aṇuṃ;

Rāgarattā na dakkhanti, tamokhandhena āvuṭā’”ti [āvaṭāti (sī.), āvutā (syā.)].

282. “Itiha me, bhikkhave, paṭisañcikkhato appossukkatāya cittaṃ namati, no dhammadesanāya. Atha kho, bhikkhave, brahmuno sahampatissa mama cetasā cetoparivitakkamaññāya etadahosi – ‘nassati vata bho loko, vinassati vata bho loko, yatra hi nāma tathāgatassa arahato sammāsambuddhassa appossukkatāya cittaṃ namati [namissati (?)], no dhammadesanāyā’ti. Atha kho, bhikkhave, brahmā sahampati – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – brahmaloke antarahito mama purato pāturahosi. Atha kho, bhikkhave, brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā yenāhaṃ tenañjaliṃ paṇāmetvā maṃ etadavoca – ‘desetu, bhante, bhagavā dhammaṃ, desetu sugato dhammaṃ. Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti. Bhavissanti dhammassa aññātāro’ti. Idamavoca, bhikkhave, brahmā sahampati. Idaṃ vatvā athāparaṃ etadavoca –

‘Pāturahosi magadhesu pubbe,

Dhammo asuddho samalehi cintito;

Apāpuretaṃ [avāpuretaṃ (sī.)] amatassa dvāraṃ,

Suṇantu dhammaṃ vimalenānubuddhaṃ.

‘Sele yathā pabbatamuddhaniṭṭhito,

Yathāpi passe janataṃ samantato;

Tathūpamaṃ dhammamayaṃ sumedha,

Pāsādamāruyha samantacakkhu;

Sokāvatiṇṇaṃ [sokāvakiṇṇaṃ (syā.)] janatamapetasoko,

Avekkhassu jātijarābhibhūtaṃ.

‘Uṭṭhehi vīra vijitasaṅgāma,

Satthavāha aṇaṇa vicara loke;

Desassu [desetu (syā. ka.)] bhagavā dhammaṃ,

Aññātāro bhavissantī’”ti.

283. “Atha kho ahaṃ, bhikkhave, brahmuno ca ajjhesanaṃ viditvā sattesu ca kāruññataṃ paṭicca buddhacakkhunā lokaṃ volokesiṃ. Addasaṃ kho ahaṃ, bhikkhave, buddhacakkhunā lokaṃ volokento satte apparajakkhe mahārajakkhe, tikkhindriye mudindriye, svākāre dvākāre, suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine [dassāvino (syā. kaṃ. ka.)] viharante, appekacce na paralokavajjabhayadassāvine [dassāvino (syā. kaṃ. ka.)] viharante. Seyyathāpi nāma uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni antonimuggaposīni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni samodakaṃ ṭhitāni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakaṃ accuggamma ṭhitāni [tiṭṭhanti (sī. syā. pī.)] anupalittāni udakena; evameva kho ahaṃ, bhikkhave, buddhacakkhunā lokaṃ volokento addasaṃ satte apparajakkhe mahārajakkhe, tikkhindriye mudindriye, svākāre dvākāre, suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante. Atha khvāhaṃ, bhikkhave, brahmānaṃ sahampatiṃ gāthāya paccabhāsiṃ –

‘Apārutā tesaṃ amatassa dvārā,

Ye sotavanto pamuñcantu saddhaṃ;

Vihiṃsasaññī paguṇaṃ na bhāsiṃ,

Dhammaṃ paṇītaṃ manujesu brahme’”ti.

“Atha kho, bhikkhave, brahmā sahampati ‘katāvakāso khomhi bhagavatā dhammadesanāyā’ti maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.

284. “Tassa mayhaṃ, bhikkhave, etadahosi – ‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ; ko imaṃ dhammaṃ khippameva ājānissatī’ti? Tassa mayhaṃ, bhikkhave, etadahosi – ‘ayaṃ kho āḷāro kālāmo paṇḍito viyatto medhāvī dīgharattaṃ apparajakkhajātiko. Yaṃnūnāhaṃ āḷārassa kālāmassa paṭhamaṃ dhammaṃ deseyyaṃ. So imaṃ dhammaṃ khippameva ājānissatī’ti. Atha kho maṃ, bhikkhave, devatā upasaṅkamitvā etadavoca – ‘sattāhakālaṅkato, bhante, āḷāro kālāmo’ti. Ñāṇañca pana me dassanaṃ udapādi – ‘sattāhakālaṅkato āḷāro kālāmo’ti. Tassa mayhaṃ, bhikkhave, etadahosi – ‘mahājāniyo kho āḷāro kālāmo. Sace hi so imaṃ dhammaṃ suṇeyya, khippameva ājāneyyā’ti.

“Tassa mayhaṃ, bhikkhave, etadahosi – ‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ; ko imaṃ dhammaṃ khippameva ājānissatī’ti? Tassa mayhaṃ, bhikkhave, etadahosi – ‘ayaṃ kho udako rāmaputto paṇḍito viyatto medhāvī dīgharattaṃ apparajakkhajātiko. Yaṃnūnāhaṃ udakassa rāmaputtassa paṭhamaṃ dhammaṃ deseyyaṃ. So imaṃ dhammaṃ khippameva ājānissatī’ti. Atha kho maṃ, bhikkhave, devatā upasaṅkamitvā etadavoca – ‘abhidosakālaṅkato, bhante, udako rāmaputto’ti. Ñāṇañca pana me dassanaṃ udapādi – ‘abhidosakālaṅkato udako rāmaputto’ti. Tassa mayhaṃ, bhikkhave, etadahosi – ‘mahājāniyo kho udako rāmaputto. Sace hi so imaṃ dhammaṃ suṇeyya, khippameva ājāneyyā’ti.

“Tassa mayhaṃ, bhikkhave, etadahosi – ‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ; ko imaṃ dhammaṃ khippameva ājānissatī’ti? Tassa mayhaṃ, bhikkhave, etadahosi – ‘bahukārā kho me pañcavaggiyā bhikkhū, ye maṃ padhānapahitattaṃ upaṭṭhahiṃsu. Yaṃnūnāhaṃ pañcavaggiyānaṃ bhikkhūnaṃ paṭhamaṃ dhammaṃ deseyyan’ti. Tassa mayhaṃ, bhikkhave, etadahosi – ‘kahaṃ nu kho etarahi pañcavaggiyā bhikkhū viharantī’ti? Addasaṃ kho ahaṃ, bhikkhave, dibbena cakkhunā visuddhena atikkantamānusakena pañcavaggiye bhikkhū bārāṇasiyaṃ viharante isipatane migadāye. Atha khvāhaṃ, bhikkhave, uruvelāyaṃ yathābhirantaṃ viharitvā yena bārāṇasī tena cārikaṃ pakkamiṃ [pakkāmiṃ (syā. pī. ka.)].

285. “Addasā kho maṃ, bhikkhave, upako ājīvako antarā [ājīviko (sī. pī. ka.)] ca gayaṃ antarā ca bodhiṃ addhānamaggappaṭipannaṃ. Disvāna maṃ etadavoca – ‘vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto! Kaṃsi tvaṃ, āvuso, uddissa pabbajito, ko vā te satthā, kassa vā tvaṃ dhammaṃ rocesī’ti? Evaṃ vutte, ahaṃ, bhikkhave, upakaṃ ājīvakaṃ gāthāhi ajjhabhāsiṃ –

‘Sabbābhibhū sabbavidūhamasmi, sabbesu dhammesu anūpalitto;

Sabbañjaho taṇhākkhaye vimutto, sayaṃ abhiññāya kamuddiseyyaṃ.

‘Na me ācariyo atthi, sadiso me na vijjati;

Sadevakasmiṃ lokasmiṃ, natthi me paṭipuggalo.

‘Ahañhi arahā loke, ahaṃ satthā anuttaro;

Ekomhi sammāsambuddho, sītibhūtosmi nibbuto.

‘Dhammacakkaṃ pavattetuṃ, gacchāmi kāsinaṃ puraṃ;

Andhībhūtasmiṃ [andhabhūtasmiṃ (sī. syā. pī.)] lokasmiṃ, āhañchaṃ amatadundubhin’ti.

‘Yathā kho tvaṃ, āvuso, paṭijānāsi, arahasi anantajino’ti!

‘Mādisā ve jinā honti, ye pattā āsavakkhayaṃ;

Jitā me pāpakā dhammā, tasmāhamupaka jino’ti.

“Evaṃ vutte, bhikkhave, upako ājīvako ‘hupeyyapāvuso’ti [huveyyapāvuso (sī. pī.), huveyyāvuso (syā.)] vatvā sīsaṃ okampetvā ummaggaṃ gahetvā pakkāmi.

286. “Atha khvāhaṃ, bhikkhave, anupubbena cārikaṃ caramāno yena bārāṇasī isipatanaṃ migadāyo yena pañcavaggiyā bhikkhū tenupasaṅkamiṃ. Addasaṃsu kho maṃ, bhikkhave, pañcavaggiyā bhikkhū dūrato āgacchantaṃ. Disvāna aññamaññaṃ saṇṭhapesuṃ [aññamaññaṃ katikaṃ saṇṭhapesuṃ (vinayapiṭake mahāvagge)] – ‘ayaṃ kho, āvuso, samaṇo gotamo āgacchati bāhulliko [bāhuliko (sī. pī.) sāratthadīpanīṭīkāya sameti] padhānavibbhanto āvatto bāhullāya. So neva abhivādetabbo, na paccuṭṭhātabbo; nāssa pattacīvaraṃ paṭiggahetabbaṃ. Api ca kho āsanaṃ ṭhapetabbaṃ, sace ākaṅkhissati nisīdissatī’ti. Yathā yathā kho ahaṃ, bhikkhave, upasaṅkamiṃ tathā tathā pañcavaggiyā bhikkhū nāsakkhiṃsu sakāya katikāya saṇṭhātuṃ. Appekacce maṃ paccuggantvā pattacīvaraṃ paṭiggahesuṃ, appekacce āsanaṃ paññapesuṃ, appekacce pādodakaṃ upaṭṭhapesuṃ. Api ca kho maṃ nāmena ca āvusovādena ca samudācaranti.

“Evaṃ vutte, ahaṃ, bhikkhave, pañcavaggiye bhikkhū etadavocaṃ – ‘mā, bhikkhave, tathāgataṃ nāmena ca āvusovādena ca samudācaratha [samudācarittha (sī. syā. pī.)]. Arahaṃ, bhikkhave, tathāgato sammāsambuddho. Odahatha, bhikkhave, sotaṃ, amatamadhigataṃ, ahamanusāsāmi, ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti. Evaṃ vutte, bhikkhave, pañcavaggiyā bhikkhū maṃ etadavocuṃ – ‘tāyapi kho tvaṃ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttarimanussadhammā alamariyañāṇadassanavisesaṃ, kiṃ pana tvaṃ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttarimanussadhammā alamariyañāṇadassanavisesan’ti? Evaṃ vutte, ahaṃ, bhikkhave, pañcavaggiye bhikkhū etadavocaṃ – ‘na, bhikkhave, tathāgato bāhulliko, na padhānavibbhanto, na āvatto bāhullāya. Arahaṃ, bhikkhave, tathāgato sammāsambuddho. Odahatha, bhikkhave, sotaṃ, amatamadhigataṃ, ahamanusāsāmi, ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti. Dutiyampi kho, bhikkhave, pañcavaggiyā bhikkhū maṃ etadavocuṃ – ‘tāyapi kho tvaṃ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttarimanussadhammā alamariyañāṇadassanavisesaṃ, kiṃ pana tvaṃ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttarimanussadhammā alamariyañāṇadassanavisesan’ti? Dutiyampi kho ahaṃ, bhikkhave, pañcavaggiye bhikkhū etadavocaṃ – ‘na, bhikkhave, tathāgato bāhulliko…pe… upasampajja viharissathā’ti. Tatiyampi kho, bhikkhave, pañcavaggiyā bhikkhū maṃ etadavocuṃ – ‘tāyapi kho tvaṃ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttarimanussadhammā alamariyañāṇadassanavisesaṃ, kiṃ pana tvaṃ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttarimanussadhammā alamariyañāṇadassanavisesan’ti?

“Evaṃ vutte, ahaṃ, bhikkhave, pañcavaggiye bhikkhū etadavocaṃ – ‘abhijānātha me no tumhe, bhikkhave, ito pubbe evarūpaṃ pabhāvitametan’ti [bhāsitametanti (sī. syā. vinayepi)]? ‘No hetaṃ, bhante’. ‘Arahaṃ, bhikkhave, tathāgato sammāsambuddho. Odahatha, bhikkhave, sotaṃ, amatamadhigataṃ, ahamanusāsāmi, ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti.

“Asakkhiṃ kho ahaṃ, bhikkhave, pañcavaggiye bhikkhū saññāpetuṃ. Dvepi sudaṃ, bhikkhave, bhikkhū ovadāmi, tayo bhikkhū piṇḍāya caranti. Yaṃ tayo bhikkhū piṇḍāya caritvā āharanti tena chabbaggiyā [chabbaggā (sī. syā.)] yāpema. Tayopi sudaṃ, bhikkhave, bhikkhū ovadāmi, dve bhikkhū piṇḍāya caranti. Yaṃ dve bhikkhū piṇḍāya caritvā āharanti tena chabbaggiyā yāpema. Atha kho, bhikkhave, pañcavaggiyā bhikkhū mayā evaṃ ovadiyamānā evaṃ anusāsiyamānā attanā jātidhammā samānā jātidhamme ādīnavaṃ viditvā ajātaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesamānā ajātaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃsu, attanā jarādhammā samānā jarādhamme ādīnavaṃ viditvā ajaraṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesamānā ajaraṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃsu, attanā byādhidhammā samānā…pe… attanā maraṇadhammā samānā… attanā sokadhammā samānā… attanā saṃkilesadhammā samānā saṃkilesadhamme ādīnavaṃ viditvā asaṃkiliṭṭhaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesamānā asaṃkiliṭṭhaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃsu. Ñāṇañca pana nesaṃ dassanaṃ udapādi – ‘akuppā no vimutti [akuppā nesaṃ vimutti (ka.)], ayamantimā jāti, natthi dāni punabbhavo’ti.

287. “Pañcime, bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime kho, bhikkhave, pañca kāmaguṇā. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe gathitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti, te evamassu veditabbā – ‘anayamāpannā byasanamāpannā yathākāmakaraṇīyā pāpimato’ [pāpimato”ti (?)]. ‘Seyyathāpi, bhikkhave, āraññako mago baddho pāsarāsiṃ adhisayeyya. So evamassa veditabbo – anayamāpanno byasanamāpanno yathākāmakaraṇīyo luddassa. Āgacchante ca pana ludde yena kāmaṃ na pakkamissatī’ti. Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe gathitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti, te evamassu veditabbā – ‘anayamāpannā byasanamāpannā yathākāmakaraṇīyā pāpimato’. Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe agathitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti, te evamassu veditabbā – ‘na anayamāpannā na byasanamāpannā na yathākāmakaraṇīyā pāpimato’.

“Seyyathāpi, bhikkhave, āraññako mago abaddho pāsarāsiṃ adhisayeyya. So evamassa veditabbo – ‘na anayamāpanno na byasanamāpanno na yathākāmakaraṇīyo luddassa. Āgacchante ca pana ludde yena kāmaṃ pakkamissatī’ti. Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe agathitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti, te evamassu veditabbā – ‘na anayamāpannā na byasanamāpannā na yathākāmakaraṇīyā pāpimato’.

“Seyyathāpi, bhikkhave, āraññako mago araññe pavane caramāno vissattho gacchati, vissattho tiṭṭhati, vissattho nisīdati, vissattho seyyaṃ kappeti. Taṃ kissa hetu? Anāpāthagato, bhikkhave, luddassa. Evameva kho, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, bhikkhu andhamakāsi māraṃ apadaṃ, vadhitvā māracakkhuṃ adassanaṃ gato pāpimato.

“Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave…pe… pāpimato.

“Puna caparaṃ, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave…pe… pāpimato.

“Puna caparaṃ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave…pe… pāpimato.

“Puna caparaṃ, bhikkhave, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave…pe… pāpimato.

“Puna caparaṃ, bhikkhave, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave…pe… pāpimato.

“Puna caparaṃ, bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave…pe… pāpimato.

“Puna caparaṃ, bhikkhave, bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave…pe… pāpimato.

“Puna caparaṃ, bhikkhave, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati, bhikkhave, bhikkhu andhamakāsi māraṃ apadaṃ, vadhitvā māracakkhuṃ adassanaṃ gato pāpimato. Tiṇṇo loke visattikaṃ vissattho gacchati, vissattho tiṭṭhati, vissattho nisīdati, vissattho seyyaṃ kappeti. Taṃ kissa hetu? Anāpāthagato, bhikkhave, pāpimato”ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Pāsarāsisuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

☸---------------------------------------------------------------------

第二十六 圣求经 Pāsarāsisuttaṃ

我是这样听说的。

有一个时候，世尊住在舍卫城的祇树给孤独园。那时，世尊在早晨穿好衣服，拿着钵，进入舍卫城乞食。这时，有许多比丘来到尊者阿难那里。到了之后对尊者阿难说：“阿难尊者！我们很久没有亲自听世尊说法了！阿难尊者！如果我们能亲自听世尊说法，那真是太好了。”[阿难说：] “既然如此，各位贤友！你们可以去婆罗门兰摩伽的修行处，也许能在那里亲自听世尊说法。”“好的！尊者！”那些比丘回答了尊者阿难。那时，世尊在舍卫城乞食完毕，回来后，对尊者阿难说：“阿难！我们一起去东园鹿母讲堂白天休息吧。”“遵命，世尊！”尊者阿难回答了世尊。于是，世尊和尊者阿难一起去东园鹿母讲堂白天休息。然后，世尊在傍晚时分从禅定中起来，对尊者阿难说：“阿难！我们一起去东池塘（Pubbakoṭṭhaka）沐浴吧。”“遵命，世尊！”尊者阿难回答了世尊。于是，世尊和尊者阿难一起去东池塘沐浴。在东池塘沐浴完后，（从水里）起来，只穿着一件衣，站着擦干身体。这时，尊者阿难对世尊说：“世尊！那个婆罗门兰摩伽的修行处就在不远处。世尊！婆罗门兰摩伽的修行处很令人愉快。世尊！婆罗门兰摩伽的修行处很令人喜悦。世尊，如果您能出于慈悲前往婆罗门兰摩伽的修行处，那就太好了。”世尊沉默表示同意。于是，世尊就前往婆罗门兰摩伽的修行处。当时，有许多比丘正聚集在婆罗门兰摩伽的修行处进行法义讨论。于是，世尊站在门外，等待他们讨论结束。世尊知道讨论结束后，便咳嗽一声并敲击门闩。那些比丘（听到声音）就为世尊打开了门。于是，世尊走进婆罗门兰摩伽的修行处，在准备好的座位上坐下。坐下后，世尊问比丘们：“比丘们！你们刚才聚在一起讨论什么法义呢？你们中断的讨论是什么内容？”[他们回答说：] “世尊！我们刚才正在讨论关于世尊您的法义，这时您到了，我们就中断了。”[世尊说：] “很好！比丘们！像你们这样有信心的善男子，舍弃家庭而出家，为了讨论法义而聚在一起，这是非常合适的。比丘们！当你们聚会时，有两件事可做：一是讨论法义，二是保持神圣的沉默。”

“比丘们！有两种寻求：神圣的寻求和非神圣的寻求。”

“比丘们！什么是非神圣的寻求呢？是这样的：这里有某个人，自己是会生的（jātidhammo），却寻求那同样会生的事物；自己是会老的（jarādhammo），却寻求那同样会老的事物；自己是会病的（byādhidhammo），却寻求那同样会病的事物；自己是会死的（maraṇadhammo），却寻求那同样会死的事物；自己是有愁的（sokadhammo），却寻求那同样有愁的事物；自己是有杂染的（saṃkilesadhammo），却寻求那同样有杂染的事物。”

“比丘们！什么可说是会生的事物呢？比丘们，妻儿是会生的，奴婢是会生的，山羊、绵羊是会生的，鸡、猪是会生的，象、牛、马、母马是会生的，金、银是会生的。比丘们！这些就是会生的执取对象（upadhi）。他对此被束缚、沉迷、深陷其中，自己是会生的，却寻求那同样会生的事物。”

“比丘们！什么可说是会老的事物呢？比丘们，妻儿是会老的，奴婢是会老的，山羊、绵羊是会老的，鸡、猪是会老的，象、牛、马、母马是会老的，金、银是会老的。比丘们！这些就是会老的执取对象。他对此被束缚、沉迷、深陷其中，自己是会老的，却寻求那同样会老的事物。”

“比丘们！什么可说是会病的事物呢？比丘们，妻儿是会病的，奴婢是会病的，山羊、绵羊是会病的，鸡、猪是会病的，象、牛、马、母马是会病的。比丘们！这些就是会病的执取对象。他对此被束缚、沉迷、深陷其中，自己是会病的，却寻求那同样会病的事物。”

“比丘们！什么可说是会死的事物呢？比丘们，妻儿是会死的，奴婢是会死的，山羊、绵羊是会死的，鸡、猪是会死的，象、牛、马、母马是会死的。比丘们！这些就是会死的执取对象。他对此被束缚、沉迷、深陷其中，自己是会死的，却寻求那同样会死的事物。”

“比丘们！什么可说是会引生愁苦的事物呢？比丘们，妻儿是会引生愁苦的，奴婢是会引生愁苦的，山羊、绵羊是会引生愁苦的，鸡、猪是会引生愁苦的，象、牛、马、母马是会引生愁苦的。比丘们！这些就是会引生愁苦的执取对象。他对此被束缚、沉迷、深陷其中，自己是有愁的，却寻求那同样会引生愁苦的事物。”

“比丘们！什么可说是会杂染的事物呢？比丘们，妻儿是会杂染的，奴婢是会杂染的，山羊、绵羊是会杂染的，鸡、猪是会杂染的，象、牛、马、母马是会杂染的，金、银是会杂染的。比丘们！这些就是会杂染的执取对象。他对此被束缚、沉迷、深陷其中，自己是有杂染的，却寻求那同样会杂染的事物。比丘们！这就是非神圣的寻求。”

“比丘们！什么是神圣的寻求呢？是这样的：这里有某个人，自己是会生的，了知生的过患后，寻求那无生（ajātaṃ）、无上、安稳的涅槃（anuttaraṃ yogakkhemaṃ nibbānaṃ）；自己是会老的，了知老的过患后，寻求那无老（ajaraṃ）、无上、安稳的涅槃；自己是会病的，了知病的过患后，寻求那无病（abyādhiṃ）、无上、安稳的涅槃；自己是会死的，了知死的过患后，寻求那不死（amataṃ）、无上、安稳的涅槃；自己是有愁的，了知愁的过患后，寻求那无愁（asokaṃ）、无上、安稳的涅槃；自己是有杂染的，了知杂染的过患后，寻求那无杂染（asaṃkiliṭṭhaṃ）、无上、安稳的涅槃。比丘们！这就是神圣的寻求。”

“比丘们！我在完全觉悟之前，还是未完全觉悟的菩萨时，也是自己是会生的，却寻求那同样会生的事物；自己是会老的，却寻求那同样会老的事物；自己是会病的，却寻求那同样会病的事物；自己是会死的，却寻求那同样会死的事物；自己是有愁的，却寻求那同样有愁的事物；自己是有杂染的，却寻求那同样有杂染的事物。比丘们！那时我这样想：‘为什么我自己是会生的，却寻求那同样会生的事物；自己是会老的……是会病的……是会死的……是有愁的……是有杂染的，却寻求那同样有杂染的事物呢？我何不，自己是会生的，了知生的过患后，寻求那无生、无上、安稳的涅槃；自己是会老的，了知老的过患后，寻求那无老、无上、安稳的涅槃；自己是会病的，了知病的过患后，寻求那无病、无上、安稳的涅槃；自己是会死的，了知死的过患后，寻求那不死、无上、安稳的涅槃；自己是有愁的，了知愁的过患后，寻求那无愁、无上、安稳的涅槃；自己是有杂染的，了知杂染的过患后，寻求那无杂染、无上、安稳的涅槃呢？’”

“比丘们！在那之后，我还年轻，有着乌黑的头发，充满青春活力，正值人生的青年时期，在父母不同意、泪流满面、哭泣着的情况下，我剃除了须发，穿上袈裟衣，从在家生活走向非家（出家）生活。我这样出家后，作为寻求善法者（kiṃ kusalagavesī），寻求着无上的寂静、最上的道境（anuttaraṃ santivarapadaṃ），前往阿罗罗·迦摩罗的地方。到了之后，我对阿罗罗·迦摩罗说：‘迦摩罗道友（āvuso kālāma），我希望在您的法和律中修习梵行。’比丘们！我这样说后，阿罗罗·迦摩罗对我说：‘贤友（āyasmā）请住下吧；此法就是这样，有智慧的人不久就能自己了悟，证得，达到他老师的境界。’比丘们！于是，我很快就学会了那个法。比丘们！我仅仅通过口头念诵和言语复述，就能谈论包含智慧的言论和长老的言论，并且我和其他人一样，都声称‘我知道，我看见’。比丘们！那时我这样想：‘阿罗罗·迦摩罗并非仅仅因为信仰而宣称：我已自己了悟、证得、达到了此法；阿罗罗·迦摩罗确实是知道、看见此法而安住的。’”

“比丘们！于是我到阿罗罗·迦摩罗那里去。到了之后，我问阿罗罗·迦摩罗：‘迦摩罗道友，您宣称自己了悟、证得、达到了此法，是达到了什么程度呢？’比丘们！我这样问时，阿罗罗·迦摩罗宣说了无所有处（ākiñcaññāyatanaṃ）。比丘们！那时我这样想：‘不只是阿罗罗·迦摩罗有信，我也有信；不只是阿罗罗·迦摩罗有精进，我也有精进；不只是阿罗罗·迦摩罗有念，我也有念；不只是阿罗罗·迦摩罗有定，我也有定；不只是阿罗罗·迦摩罗有慧，我也有慧。我何不努力去证悟阿罗罗·迦摩罗宣称已自己了悟、证得、达到了的那个法呢？’比丘们！于是，我很快就自己了悟、证得、达到了那个法。比丘们！然后我到阿罗罗·迦摩罗那里去。到了之后，我问阿罗罗·迦摩罗：‘迦摩罗道友，您宣称自己了悟、证得、达到了此法，就是达到了这个程度吗？’[迦摩罗说：] ‘贤友！我宣称自己了悟、证得、达到了此法，就是达到了这个程度。’[我说：] ‘道友！我也达到了这个程度，自己了悟、证得、达到了此法。’[迦摩罗说：] ‘贤友！我们能遇到像贤友您这样的同修行者（sabrahmacāriṃ），真是幸运，真是太好了！我所宣称自己了悟、证得、达到的法，您也自己了悟、证得、达到了。您自己了悟、证得、达到的法，也就是我所宣称自己了悟、证得、达到的法。如此，我知道的法，您也知道；您知道的法，我也知道。如此，我怎么样，您也怎么样；您怎么样，我也怎么样。来吧！贤友！现在让我们两个人一起来领导这个团体吧。’比丘们！就这样，阿罗罗·迦摩罗，我的老师，把还是他学生的我放在与他自己同等的地位，并且用极大的恭敬来尊敬我。比丘们！那时我这样想：‘这个法仅仅导向投生到无所有处，并不能导向厌离（nibbidāya）、离贪（virāgāya）、灭尽（nirodhāya）、寂静（upasamāya）、证智（abhiññāya）、觉悟（sambodhāya）、涅槃（nibbānāya）。’比丘们！于是我对那个法不再满足，感到厌倦而离开了。”

“比丘们！就这样，我作为寻求善法者，寻求着无上的寂静、最上的道境，前往郁达卡·罗摩子（Udaka Rāmaputta）的地方。到了之后，我对郁达卡·罗摩子说：‘道友！我希望在此法和律中修习梵行。’比丘们！我这样说时，郁达卡·罗摩子对我说：‘贤友请住下吧；此法就是这样，有智慧的人不久就能自己了悟，证得，达到他老师的境界。’比丘们！于是我很快就学会了那个法。比丘们！我仅仅通过口头念诵和言语复述，就能谈论包含智慧的言论和长老的言论，并且我和其他人一样，都声称‘我知道，我看见’。比丘们！那时我这样想：‘罗摩（Rāma，郁达卡的父亲和老师）并非仅仅因为信仰而宣称他已自己了悟、证得、达到了此法；罗摩确实是知道、看见此法而安住的。’”

“比丘们！于是我到郁达卡·罗摩子那里去。到了之后，我问郁达卡·罗摩子：‘道友，罗摩宣称自己了悟、证得、达到了此法，是达到了什么程度呢？’比丘们！我这样问时，郁达卡·罗摩子宣说了非想非非想处（nevasaññānāsaññāyatanaṃ）。比丘们！那时我这样想：‘不只是罗摩有信，我也有信；不只是罗摩有精进，我也有精进；不只是罗摩有念，我也有念；不只是罗摩有定，我也有定；不只是罗摩有慧，我也有慧。我何不努力去证悟罗摩宣称已自己了悟、证得、达到了的那个法呢？’比丘们！于是，我很快就自己了悟、证得、达到了那个法。比丘们！然后我到郁达卡·罗摩子那里去。到了之后，我问郁达卡·罗摩子：‘道友，罗摩宣称自己了悟、证得、达到了此法，就是达到了这个程度吗？’[郁达卡·罗摩子说：] ‘贤友！罗摩宣称自己了悟、证得、达到了此法，就是达到了这个程度。’[我说：] ‘道友！我也达到了这个程度，自己了悟、证得、达到了此法。’[郁达卡·罗摩子说：] ‘贤友！我们能遇到像贤友您这样的同修行者，真是幸运，真是太好了！罗摩所宣称自己了悟、证得、达到的法，您也自己了悟、证得、达到了。您自己了悟、证得、达到的法，也就是罗摩所宣称自己了悟、证得、达到的法。如此，罗摩所了悟的法，您也知道；您知道的法，罗摩也了悟。如此，罗摩怎么样，您也怎么样；您怎么样，罗摩也怎么样。来吧！贤友！现在由您来领导这个团体吧。’比丘们！就这样，郁达卡·罗摩子，我的同修行者，把我放在老师的位置上，并且用极大的恭敬来尊敬我。比丘们！那时我这样想：‘这个法仅仅导向投生到非想非非想处，并不能导向厌离、离贪、灭尽、寂静、证智、觉悟、涅槃。’比丘们！于是我对那个法不再满足，感到厌倦而离开了。”

“比丘们！就这样，我作为寻求善法者，寻求着无上的寂静、最上的道境，在摩揭陀国次第游行，来到了优楼频螺村（Uruvelā senānigamo）。在那里，我看到一块令人愉悦的土地，一片令人喜悦的树林，一条河流在流淌，水质清澈，有着令人愉快的、良好的渡口，周围还有可以乞食的村庄。比丘们！那时我这样想：‘啊，这块土地真是令人愉悦，树林令人喜悦，河流流淌，水质清澈，渡口良好，令人愉快，周围还有可乞食的村庄。对于想要精进的善男子来说，这里确实是适合努力修行的地方啊！’比丘们！于是我就在那里坐下，心想：‘这里适合努力修行！’”

“比丘们！就这样，我自己是会生的，了知生的过患后，寻求着无生、无上、安稳的涅槃，我证得了无生、无上、安稳的涅槃；自己是会老的，了知老的过患后，寻求着无老、无上、安稳的涅槃，我证得了无老、无上、安稳的涅槃；自己是会病的，了知病的过患后，寻求着无病、无上、安稳的涅槃，我证得了无病、无上、安稳的涅槃；自己是会死的，了知死的过患后，寻求着不死、无上、安稳的涅槃，我证得了不死、无上、安稳的涅槃；自己是有愁的，了知愁的过患后，寻求着无愁、无上、安稳的涅槃，我证得了无愁、无上、安稳的涅槃；自己是有杂染的，了知杂染的过患后，寻求着无杂染、无上、安稳的涅槃，我证得了无杂染、无上、安稳的涅槃。并且，我的智和见生起了：‘我的解脱是不可动摇的（akuppā），这是最后一生，现在不再有后有（再生）（natthi dāni punabbhavo）了。’”

“比丘们！那时我这样想：‘我证得的这个法，甚深（gambhīro）、难见（duddaso）、难懂（duranubodho）、寂静（santo）、殊胜（paṇīto）、超越寻思（atakkāvacaro）、微细（nipuṇo）、唯智者能知（paṇḍitavedanīyo）。然而，这个世代的人们喜爱执着（ālayarāmā），乐于执着（ālayaratā），沉溺于执着（ālayasammuditā）。对于喜爱执着、乐于执着、沉溺于执着的人们来说，这个道理是难见的，也就是：此缘性、缘起（idappaccayatā paṭiccasamuppādo）。这个道理也是难见的，也就是：一切行的止息（sabbasaṅkhārasamatho）、一切依的舍离（sabbūpadhipaṭinissaggo）、渴爱的灭尽（taṇhākkhayo）、离贪（virāgo）、灭（nirodho）、涅槃（nibbānaṃ）。如果我说法，而别人不能理解我的话，那对我来说只会是疲劳（kilamatho），只会是烦恼（vihesā）。’而且，比丘们！这些从未听过的、不可思议的偈颂也浮现在我的心中：”

‘我艰苦证得此法，何必现在就宣说？

对那些被贪与嗔所困扰的人，此法不易觉悟。

此法逆流（世俗），精妙，甚深，难见，微细；

被贪欲染着、被无明覆盖的人们无法看见。’

“比丘们！当我这样省察时，我的心倾向于不作为（appossukkatāya），而不倾向于说法（dhammadesanāya）。比丘们！这时，娑婆世界主梵天（Brahmā Sahampati）以他的心了知我心的思虑，于是这样想：‘哎呀！世界要毁灭了！世界要消亡了！因为如来、阿罗汉、正等正觉者的心倾向于不作为，而不倾向于说法！’比丘们！于是，娑婆世界主梵天——就像一个强壮的人伸直弯曲的手臂，或弯曲伸直的手臂那样快——在梵天世界消失，出现在我面前。比丘们！于是娑婆世界主梵天将上衣披在一边肩膀，向我合掌，对我说：‘世尊！请世尊说法！请善逝说法！有些众生尘垢很少，若听不到法，他们将会衰败。将来会有人能理解法的！’比丘们！娑婆世界主梵天说了这话。说了这话后，他又进一步说道：”

‘往昔在摩揭陀国，曾出现由垢秽者构想的不清净法；

请打开这不死之门！愿众生听闻无垢者所觉悟的法！

如同站在岩石山顶，能普视下方众人；

同样地，哦，具足智慧者，登上正法宫殿，具足遍眼者，

请您这位无愁者，看视这沉溺于愁苦、

被生与老所征服的众人吧！

请起来！英雄！战胜者！商队之主！无债者！请在世间游行！

请世尊宣说法，

将来会有人能理解的！’”

“比丘们！于是，我了知梵天的请求，并且出于对众生的慈悲，我用佛眼观察世间。比丘们！当我用佛眼观察世间时，我看见有些众生尘垢少，有些尘垢多；有些根性利，有些根性钝；有些资质好，有些资质差；有些易教导，有些难教导；还有些众生视轮回之过患为可怖畏而住，有些则不视轮回之过患为可怖畏而住。就像在青莲池、红莲池或白莲池中，有些青莲、红莲或白莲，生在水中，长在水中，未出水面，沉在水下生长；有些青莲、红莲或白莲，生在水中，长在水中，（长到）与水面齐平而住；有些青莲、红莲或白莲，生在水中，长在水中，（已）升出水面而住，不被水所沾湿。同样地，比丘们！当我用佛眼观察世间时，我看见有些众生尘垢少，有些尘垢多；有些根性利，有些根性钝；有些资质好，有些资质差；有些易教导，有些难教导；还有些众生视轮回之过患为可怖畏而住，有些则不视轮回之过患为可怖畏而住。比丘们！于是，我用偈颂回答娑婆世界主梵天：”

‘为有耳者敞开不死之门，

愿他们放出信心来倾听！

梵天！因顾虑到（说法的）困难（vihiṃsasaññī），

我未在人间说此胜妙法。’

“比丘们！这时，娑婆世界主梵天想：‘我已经得到世尊允许说法了。’于是向我行礼，右绕后，就在那里消失了。”

“比丘们！那时我这样想：‘我应该先向谁说法呢？谁能迅速理解这个法呢？’比丘们！我又这样想：‘这位阿罗罗·迦摩罗是智者（paṇḍito）、聪慧者（viyatto）、有智慧者（medhāvī）、长期以来尘垢很少（dīgharattaṃ apparajakkhajātiko）。我应该先为阿罗罗·迦摩罗说法。他能迅速理解这个法。’比丘们！这时，有位天神走近我，对我说：‘世尊！阿罗罗·迦摩罗去世七天了！’我的智和见也生起了：‘阿罗罗·迦摩罗去世七天了。’比丘们！那时我这样想：‘阿罗罗·迦摩罗潜力巨大（mahājāniyo）啊！如果他听闻此法，就能迅速理解了！’”

“比丘们！那时我这样想：‘我应该先向谁说法呢？谁能迅速理解这个法呢？’比丘们！我又这样想：‘这位郁达卡·罗摩子是智者、聪慧者、有智慧者、长期以来尘垢很少。我应该先为郁达卡·罗摩子说法。他能迅速理解这个法。’比丘们！这时，有位天神走近我，对我说：‘世尊！郁达卡·罗摩子昨夜去世了！’我的智和见也生起了：‘郁达卡·罗摩子昨夜去世了。’比丘们！那时我这样想：‘郁达卡·罗摩子潜力巨大啊！如果他听闻此法，就能迅速理解了！’”

“比丘们！那时我这样想：‘我应该先向谁说法呢？谁能迅速理解这个法呢？’比丘们！我又这样想：‘那五位比丘曾在我精勤修行时，非常尽心地侍奉我（bahukārā）。我应该先为五比丘说法。’比丘们！那时我这样想：‘五比丘现在住在哪里呢？’比丘们！我以清净、超越常人的天眼，看见五比丘住在波罗奈（Bārāṇasī）的仙人坠落处（Isipatana）的鹿野苑（Migadāya）。比丘们！于是，我在优楼频螺随处住了一些时候后，我便动身向波罗奈游行而去。”

“比丘们！当时，邪命外道优婆迦（Upaka Ājīvaka）看见我在伽耶（Gayā）和菩提伽耶（Bodhi）之间的道路上行走。看见我后，他对我说：‘贤友！您的诸根（感官）非常明净，肤色纯净、洁白！贤友，您是为了谁而出家的呢？谁是您的老师？您信奉谁的法呢？’比丘们！听了这话，我用偈颂回答邪命外道优婆迦：”

‘我是征服一切者，了知一切者，

于一切法皆不执着；

舍弃一切，于渴爱灭尽中解脱。

既已亲证，应称谁为师？

我没有老师，无人能与我相比；

在包含天神的世界里，没有与我匹敌者。

我实是世间的阿罗汉，我是无上之师；

我是唯一的正等正觉者，已得清凉、寂灭。

为转动*轮（正法之轮），我将前往迦尸城（波罗奈）；

在这盲目的世间，敲响不死之鼓。’

[优婆迦说：]‘贤友！按照您的声称，您必定是无量的胜利者了！’

[我答道：]

‘胜利者是像我这样，已达诸漏灭尽的人；

我已战胜诸恶法，优婆迦，故我是胜利者。’

“比丘们！听了这话，邪命外道优婆迦说了声‘也许是吧，贤友！’，摇摇头，从旁边的路离开了。”

“比丘们！我次第游行，来到波罗奈的仙人坠落处鹿野苑，找到五比丘。比丘们！那五位比丘远远看见我走来。看见后，他们互相约定说：‘朋友们！看！那个沙门乔达摩来了，他生活放逸（bāhulliko），放弃精勤（padhānavibbhanto），退回到了奢侈的生活（āvatto bāhullāya）。我们不要问候他，不要起身迎接他，不要接过他的衣钵。不过可以准备一个座位，如果他想坐就坐吧。’然而，比丘们！当我走近时，那五位比丘却无法遵守他们自己的约定。有人上前迎接我，接过我的衣钵；有人准备好座位；有人准备好洗脚水。但是，他们仍用名字和‘贤友（āvuso）’的称呼来称呼我。”

“当他们这样称呼时，比丘们！我对五位比丘说：‘比丘们！你们不要用名字和‘贤友’的称呼来称呼如来。比丘们！如来是阿罗汉、正等正觉者。比丘们！请注意听！不死（甘露）已被证得！我将教导你们，我将为你们说法。依照所教导的去实践，善男子为之而正确地舍家出家，那无上的梵行终极目标，你们不久就能在现世中自己了悟、证得、达到而安住！’比丘们！听了这话，五位比丘对我说：‘乔达摩贤友！您通过那样的行为、那样的实践、那样的苦行，尚且未能证得超人法、足以称为圣者的智见优胜之处，现在您生活放逸，放弃精勤，退回到了奢侈的生活，又怎么能证得超人法、足以称为圣者的智见优胜之处呢？’比丘们！听了这话，我对五位比丘说：‘比丘们！如来并非生活放逸，没有放弃精勤，没有退回到奢侈的生活。比丘们！如来是阿罗汉、正等正觉者。请注意听！不死（甘露）已被证得！我将教导你们，我将为你们说法。依照所教导的去实践，善男子为之而正确地舍家出家，那无上的梵行终极目标，你们不久就能在现世中自己了悟、证得、达到而安住！’比丘们！五位比丘第二次对我说：‘乔达摩贤友！您通过那样的行为、那样的实践、那样的苦行，尚且未能证得超人法、足以称为圣者的智见优胜之处，现在您生活放逸，放弃精勤，退回到了奢侈的生活，又怎么能证得超人法、足以称为圣者的智见优胜之处呢？’比丘们！我第二次对五位比丘说：‘比丘们！如来并非生活放逸...（省略）...自己了悟、证得、达到而安住！’比丘们！五位比丘第三次对我说：‘乔达摩贤友！您通过那样的行为、那样的实践、那样的苦行，尚且未能证得超人法、足以称为圣者的智见优胜之处，现在您生活放逸，放弃精勤，退回到了奢侈的生活，又怎么能证得超人法、足以称为圣者的智见优胜之处呢？’”

“当他们这样说时，比丘们！我对五位比丘说：‘比丘们！你们可曾记得，我以前对你们说过这样的话吗？’‘没有，世尊！’‘比丘们！如来是阿罗汉、正等正觉者。请注意听！不死（甘露）已被证得！我将教导你们，我将为你们说法。依照所教导的去实践，善男子为之而正确地舍家出家，那无上的梵行终极目标，你们不久就能在现世中自己了悟、证得、达到而安住！’”

“比丘们！我终于说服了五位比丘。比丘们！当我教导两位比丘时，另外三位比丘就去乞食。那三位比丘乞食带回来的食物，可以维持我们六个人的生活。当我教导三位比丘时，另外两位比丘就去乞食。那两位比丘乞食带回来的食物，可以维持我们六个人的生活。比丘们！五位比丘被我这样教导、这样训诫后，他们自己是会生的，了知生的过患后，寻求着无生、无上、安稳的涅槃，证得了无生、无上、安稳的涅槃；自己是会老的，了知老的过患后，寻求着无老、无上、安稳的涅槃，证得了无老、无上、安稳的涅槃；自己是会病的...（省略）...自己是会死的...自己是有愁的...自己是有杂染的，了知杂染的过患后，寻求着无杂染、无上、安稳的涅槃，证得了无杂染、无上、安稳的涅槃。并且，他们的智和见生起了：‘我们的解脱是不可动摇的！这是最后一生，现在不再有后有了！’”

“比丘们！有这五种感官欲乐（kāmaguṇa）。哪五种呢？通过眼睛所认识的、令人想要的（iṭṭhā）、喜欢的（kantā）、愉悦的（manāpā）、可爱的（piyarūpā）、伴随欲乐的（kāmūpasaṃhitā）、引人贪染的（rajanīyā）色（形色）；通过耳朵所认识的……声；通过鼻子所认识的……香；通过舌头所认识的……味；通过身体所认识的、令人想要的、喜欢的、愉悦的、可爱的、伴随欲乐的、引人贪染的触。比丘们！这就是五种感官欲乐。比丘们！任何沙门或婆罗门，对这五种感官欲乐被束缚（gathitā）、沉迷（mucchitā）、深陷其中（ajjhopannā），看不到过患（anādīnavadassāvino），不了解出离（anissaraṇapaññā），而去享用它们，你们应当知道：他们已遭遇不幸（anayamāpannā），遭遇祸害（byasanamāpannā），必将如魔王波旬（pāpimato）所愿被任意处置。比丘们！就像森林中的鹿陷入了陷阱堆（pāsarāsiṃ）被缚住，它就遭遇了不幸，遭遇了祸害，必将如猎人（luddassa）所愿被任意处置。当猎人走近时，它无法随意逃脱。同样地，比丘们！任何沙门或婆罗门，对这五种感官欲乐被束缚、沉迷、深陷其中，看不到过患，不了解出离，而去享用它们，你们应当知道：他们已遭遇不幸，遭遇祸害，必将如魔王波旬所愿被任意处置。比丘们！任何沙门或婆罗门，对这五种感官欲乐不被束缚（agathitā）、不沉迷（amucchitā）、不深陷其中（anajjhopannā），看到过患（ādīnavadassāvino），了解出离（nissaraṇapaññā），而去享用它们，你们应当知道：他们没有遭遇不幸，没有遭遇祸害，不会如魔王波旬所愿被任意处置。”

“比丘们！就像森林中的鹿躺在陷阱堆上却没有被缚住，它就没有遭遇不幸，没有遭遇祸害，不会如猎人所愿被任意处置。当猎人走近时，它可以随意逃脱。同样地，比丘们！任何沙门或婆罗门，对这五种感官欲乐不被束缚、不沉迷、不深陷其中，看到过患，了解出离，而去享用它们，你们应当知道：他们没有遭遇不幸，没有遭遇祸害，不会如魔王波旬所愿被任意处置。”

“比丘们！就像森林中的鹿在森林荒野中行走时，可以安心地行走，安心地站立，安心地坐下，安心地躺卧。这是什么原因呢？比丘们！因为它已经超出了猎人的范围（anāpāthagato... luddassa）。同样地，比丘们！比丘远离了感官欲乐，远离了不善法，进入并安住于初禅——具有寻（savitakkaṃ）、具有伺（savicāraṃ）、由远离而生（vivekajaṃ）、有喜有乐（pītisukhaṃ）。比丘们！这样的比丘被称为：已令魔罗盲目（andhamakāsi māraṃ），已毁坏魔罗之眼使其失去作用（apadaṃ, vadhitvā māracakkhuṃ），已达到魔王波旬看不见的地方（adassanaṃ gato pāpimato）。”

“再者，比丘们！比丘平息了寻和伺，内心宁静，心灵专注，进入并安住于二禅——无寻、无伺、由定而生、有喜有乐。比丘们！这样的比丘被称为……（省略）……已达到魔王波旬看不见的地方。”

“再者，比丘们！比丘因喜的褪去而住于舍，具念、正知，以身感受乐——即圣者们所宣称的‘舍、念、乐住’，进入并安住于三禅。比丘们！这样的比丘被称为……（省略）……已达到魔王波旬看不见的地方。”

“再者，比丘们！比丘舍断了乐，舍断了苦，先前已灭除了喜和忧，进入并安住于四禅——不苦不乐、舍念清净。比丘们！这样的比丘被称为……（省略）……已达到魔王波旬看不见的地方。”

“再者，比丘们！比丘完全超越色想（rūpasaññānaṃ），灭除有对想（paṭighasaññānaṃ），不作意种种想（nānattasaññānaṃ），默念‘虚空无边’，进入并安住于空无边处。比丘们！这样的比丘被称为……（省略）……已达到魔王波旬看不见的地方。”

“再者，比丘们！比丘完全超越空无边处，默念‘识无边’，进入并安住于识无边处。比丘们！这样的比丘被称为……（省略）……已达到魔王波旬看不见的地方。”

“再者，比丘们！比丘完全超越识无边处，默念‘无所有’，进入并安住于无所有处。比丘们！这样的比丘被称为……（省略）……已达到魔王波旬看不见的地方。”

“再者，比丘们！比丘完全超越无所有处，进入并安住于非想非非想处。比丘们！这样的比丘被称为……（省略）……已达到魔王波旬看不见的地方。”

“再者，比丘们！比丘完全超越非想非非想处，进入并安住于想受灭（saññāvedayitanirodhaṃ）。并且通过智慧观察，他的诸漏（āsavā）已完全灭尽。比丘们！这样的比丘被称为：已令魔罗盲目，已毁坏魔罗之眼使其失去作用，已达到魔王波旬看不见的地方，已渡过世间的执着（Tiṇṇo loke visattikaṃ）。他可以安心地行走，安心地站立，安心地坐下，安心地躺卧。这是什么原因呢？比丘们！因为他已经超出了魔王波旬的范围（anāpāthagato... pāpimato）。”

世尊说了这番话。那些比丘心满意足，欢喜领受世尊所说的话。

圣求经第六 终

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《1》Mūlapaṇṇāsapāḷi 根本分五十经篇 (MN 1-50, 1-513)/3. Opammavagga 譬喻品 (MN 21-30, 222-324)”

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【经名】 3.7 Cūḷahatthipadopamasutta 象迹喻小经 (MN 27, 288-299)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Cūḷahatthipadopamasuttaṃ

288. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena jāṇussoṇi brāhmaṇo sabbasetena vaḷavābhirathena [vaḷabhīrathena (sī. pī.)] sāvatthiyā niyyāti divādivassa. Addasā kho jāṇussoṇi brāhmaṇo pilotikaṃ paribbājakaṃ dūratova āgacchantaṃ. Disvāna pilotikaṃ paribbājakaṃ etadavoca –

“Handa, kuto nu bhavaṃ vacchāyano āgacchati divādivassā”ti?

“Ito hi kho ahaṃ, bho, āgacchāmi samaṇassa gotamassa santikā”ti.

“Taṃ kiṃ maññati, bhavaṃ vacchāyano, samaṇassa gotamassa paññāveyyattiyaṃ?

“Paṇḍito maññe”ti.

“Ko cāhaṃ, bho, ko ca samaṇassa gotamassa paññāveyyattiyaṃ jānissāmi! Sopi nūnassa tādisova yo samaṇassa gotamassa paññāveyyattiyaṃ jāneyyā”ti.

“Uḷārāya khalu bhavaṃ vacchāyano samaṇaṃ gotamaṃ pasaṃsāya pasaṃsatī”ti.

“Ko cāhaṃ, bho, ko ca samaṇaṃ gotamaṃ pasaṃsissāmi?

“Pasatthapasatthova so bhavaṃ gotamo seṭṭho devamanussānan”ti.

“Kaṃ pana bhavaṃ vacchāyano atthavasaṃ sampassamāno samaṇe gotame evaṃ abhippasanno”ti [abhippasanno hotīti (syā.)]?

“Seyyathāpi, bho, kusalo nāgavaniko nāgavanaṃ paviseyya. So passeyya nāgavane mahantaṃ hatthipadaṃ, dīghato ca āyataṃ, tiriyañca vitthataṃ. So niṭṭhaṃ gaccheyya – ‘mahā vata, bho, nāgo’ti. Evameva kho ahaṃ, bho, yato addasaṃ samaṇe gotame cattāri padāni athāhaṃ niṭṭhamagamaṃ – ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

289. “Katamāni cattāri? Idhāhaṃ, bho, passāmi ekacce khattiyapaṇḍite nipuṇe kataparappavāde vālavedhirūpe, te bhindantā [vobhindantā (sī. pī.) vi + ava + bhindantā] maññe caranti paññāgatena diṭṭhigatāni. Te suṇanti – ‘samaṇo khalu, bho, gotamo amukaṃ nāma gāmaṃ vā nigamaṃ vā osarissatī’ti. Te pañhaṃ abhisaṅkharonti – ‘imaṃ mayaṃ pañhaṃ samaṇaṃ gotamaṃ upasaṅkamitvā pucchissāma. Evaṃ ce no puṭṭho evaṃ byākarissati, evamassa mayaṃ vādaṃ āropessāma. Evaṃ cepi no puṭṭho evaṃ byākarissati, evampissa mayaṃ vādaṃ āropessāmā’ti. Te suṇanti – ‘samaṇo khalu, bho, gotamo amukaṃ nāma gāmaṃ vā nigamaṃ vā osaṭo’ti. Te yena samaṇo gotamo tenupasaṅkamanti. Te samaṇo gotamo dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti. Te samaṇena gotamena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā na ceva samaṇaṃ gotamaṃ pañhaṃ pucchanti, kutossa [kutassa (sī. syā. pī.)] vādaṃ āropessanti? Aññadatthu samaṇasseva gotamassa sāvakā sampajjanti. Yadāhaṃ, bho, samaṇe gotame imaṃ paṭhamaṃ padaṃ addasaṃ athāhaṃ niṭṭhamagamaṃ – ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

“Puna caparāhaṃ, bho, passāmi idhekacce brāhmaṇapaṇḍite…pe… gahapatipaṇḍite…pe… samaṇapaṇḍite nipuṇe kataparappavāde vālavedhirūpe te bhindantā maññe caranti paññāgatena diṭṭhigatāni. Te suṇanti – ‘samaṇo khalu bho gotamo amukaṃ nāma gāmaṃ vā nigamaṃ vā osarissatī’ti. Te pañhaṃ abhisaṅkharonti ‘imaṃ mayaṃ pañhaṃ samaṇaṃ gotamaṃ upasaṅkamitvā pucchissāma. Evaṃ ce no puṭṭho evaṃ byākarissati, evamassa mayaṃ vādaṃ āropessāma. Evaṃ cepi no puṭṭho evaṃ byākarissati, evaṃpissa mayaṃ vādaṃ āropessāmā’ti. Te suṇanti ‘samaṇo khalu bho gotamo amukaṃ nāma gāmaṃ vā nigamaṃ vā osaṭo’ti. Te yena samaṇo gotamo tenupasaṅkamanti. Te samaṇo gotamo dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti. Te samaṇena gotamena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā na ceva samaṇaṃ gotamaṃ pañhaṃ pucchanti, kutossa vādaṃ āropessanti? Aññadatthu samaṇaṃyeva gotamaṃ okāsaṃ yācanti agārasmā anagāriyaṃ pabbajjāya. Te samaṇo gotamo pabbājeti [pabbājeti upasampādeti (sī.)]. Te tattha pabbajitā samānā vūpakaṭṭhā appamattā ātāpino pahitattā viharantā nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti. Te evamāhaṃsu – ‘manaṃ vata, bho, anassāma, manaṃ vata, bho, panassāma; mayañhi pubbe assamaṇāva samānā samaṇamhāti paṭijānimha, abrāhmaṇāva samānā brāhmaṇamhāti paṭijānimha, anarahantova samānā arahantamhāti paṭijānimha. Idāni khomha samaṇā, idāni khomha brāhmaṇā, idāni khomha arahanto’ti. Yadāhaṃ, bho, samaṇe gotame imaṃ catutthaṃ padaṃ addasaṃ athāhaṃ niṭṭhamagamaṃ – ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’”ti.

“Yato kho ahaṃ, bho, samaṇe gotame imāni cattāri padāni addasaṃ athāhaṃ niṭṭhamagamaṃ – ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’”ti.

290. Evaṃ vutte, jāṇussoṇi brāhmaṇo sabbasetā vaḷavābhirathā orohitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā tikkhattuṃ udānaṃ udānesi – “namo tassa bhagavato arahato sammāsambuddhassa; namo tassa bhagavato arahato sammāsambuddhassa; namo tassa bhagavato arahato sammāsambuddhassa. Appeva nāma mayampi kadāci karahaci tena bhotā gotamena saddhiṃ samāgaccheyyāma, appeva nāma siyā kocideva kathāsallāpo”ti! Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo yāvatako ahosi pilotikena paribbājakena saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi. Evaṃ vutte, bhagavā jāṇussoṇiṃ brāhmaṇaṃ etadavoca – “na kho, brāhmaṇa, ettāvatā hatthipadopamo vitthārena paripūro hoti. Api ca, brāhmaṇa, yathā hatthipadopamo vitthārena paripūro hoti taṃ suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti. “Evaṃ, bho”ti kho jāṇussoṇi brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca –

291. “Seyyathāpi, brāhmaṇa, nāgavaniko nāgavanaṃ paviseyya. So passeyya nāgavane mahantaṃ hatthipadaṃ, dīghato ca āyataṃ, tiriyañca vitthataṃ. Yo hoti kusalo nāgavaniko neva tāva niṭṭhaṃ gacchati – ‘mahā vata, bho, nāgo’ti. Taṃ kissa hetu? Santi hi, brāhmaṇa, nāgavane vāmanikā nāma hatthiniyo mahāpadā, tāsaṃ petaṃ padaṃ assāti.

“So tamanugacchati. Tamanugacchanto passati nāgavane mahantaṃ hatthipadaṃ, dīghato ca āyataṃ, tiriyañca vitthataṃ, uccā ca nisevitaṃ. Yo hoti kusalo nāgavaniko neva tāva niṭṭhaṃ gacchati – ‘mahā vata, bho, nāgo’ti. Taṃ kissa hetu? Santi hi, brāhmaṇa, nāgavane uccā kāḷārikā nāma hatthiniyo mahāpadā, tāsaṃ petaṃ padaṃ assāti.

“So tamanugacchati. Tamanugacchanto passati nāgavane mahantaṃ hatthipadaṃ, dīghato ca āyataṃ, tiriyañca vitthataṃ, uccā ca nisevitaṃ, uccā ca dantehi ārañjitāni. Yo hoti kusalo nāgavaniko neva tāva niṭṭhaṃ gacchati – ‘mahā vata, bho, nāgo’ti. Taṃ kissa hetu? Santi hi, brāhmaṇa, nāgavane uccā kaṇerukā nāma hatthiniyo mahāpadā, tāsaṃ petaṃ padaṃ assāti.

“So tamanugacchati. Tamanugacchanto passati nāgavane mahantaṃ hatthipadaṃ, dīghato ca āyataṃ, tiriyañca vitthataṃ, uccā ca nisevitaṃ, uccā ca dantehi ārañjitāni, uccā ca sākhābhaṅgaṃ. Tañca nāgaṃ passati rukkhamūlagataṃ vā abbhokāsagataṃ vā gacchantaṃ vā tiṭṭhantaṃ vā nisinnaṃ vā nipannaṃ vā. So niṭṭhaṃ gacchati – ‘ayameva so mahānāgo’ti.

“Evameva kho, brāhmaṇa, idha tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ; kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati – ‘sambādho gharāvāso rajopatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti. So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.

292. “So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.

“Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī. Athenena sucibhūtena attanā viharati.

“Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā.

“Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto [ṭheto (syā. kaṃ.)] paccayiko avisaṃvādako lokassa.

“Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti.

“Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti.

“Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.

293. “So bījagāmabhūtagāmasamārambhā paṭivirato hoti, ekabhattiko hoti rattūparato, virato vikālabhojanā, naccagītavāditavisūkadassanā paṭivirato hoti, mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti, uccāsayanamahāsayanā paṭivirato hoti, jātarūparajatapaṭiggahaṇā paṭivirato hoti, āmakadhaññapaṭiggahaṇā paṭivirato hoti, āmakamaṃsapaṭiggahaṇā paṭivirato hoti, itthikumārikapaṭiggahaṇā paṭivirato hoti, dāsidāsapaṭiggahaṇā paṭivirato hoti, ajeḷakapaṭiggahaṇā paṭivirato hoti, kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti, hatthigavāssavaḷavāpaṭiggahaṇā paṭivirato hoti, khettavatthupaṭiggahaṇā paṭivirato hoti, dūteyyapahiṇagamanānuyogā paṭivirato hoti, kayavikkayā paṭivirato hoti, tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti, ukkoṭanavañcananikatisāciyogā paṭivirato hoti, chedanavadhabandhanaviparāmosaālopasahasākārā [sāhasākārā (ka.)] paṭivirato hoti [imassa anantaraṃ “so iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedetī”ti vacanaṃ dīghanikāye āgataṃ, taṃ idha santosakathāvasāne āgataṃ, sā ca santosakathā tattha satisampajaññānantarameva āgatā].

294. “So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti, evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.

295. “So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.

“So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṃghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

296. “So iminā ca ariyena sīlakkhandhena samannāgato, (imāya ca ariyāya santuṭṭhiyā samannāgato) [( ) etthantare pāṭho idha nadissati, catukkaṅguttare pana imasmiṃ ṭhāne dissati, aṭṭhakathāṭīkāsu ca tadattho pakāsito. tasmā so ettha paṭīpūrito] iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā. So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti. Byāpādappadosaṃ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī byāpādappadosā cittaṃ parisodheti. Thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti. Uddhaccakukkuccaṃ pahāya anuddhato viharati, ajjhattaṃ vūpasantacitto uddhaccakukkuccā cittaṃ parisodheti. Vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.

297. “So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi. Na tveva tāva ariyasāvako niṭṭhaṃ gacchati – ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

“Puna caparaṃ, brāhmaṇa, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Idampi vuccati, brāhmaṇa…pe… suppaṭipanno bhagavato sāvakasaṅgho’ti.

“Puna caparaṃ, brāhmaṇa, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Idampi vuccati, brāhmaṇa…pe… suppaṭipanno bhagavato sāvakasaṅgho’ti.

“Puna caparaṃ, brāhmaṇa, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi. Na tveva tāva ariyasāvako niṭṭhaṃ gacchati – ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

298. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ, dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi. Na tveva tāva ariyasāvako niṭṭhaṃ gacchati – ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

“So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajānāti. Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi. Na tveva tāva ariyasāvako niṭṭhaṃ gacchati – ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

299. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. ‘Ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi. Na tveva tāva ariyasāvako niṭṭhaṃ gato hoti, api ca kho niṭṭhaṃ gacchati – ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

“Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Idampi vuccati, brāhmaṇa, tathāgatapadaṃ itipi, tathāgatanisevitaṃ itipi, tathāgatārañjitaṃ itipi. Ettāvatā kho, brāhmaṇa, ariyasāvako niṭṭhaṃ gato hoti – ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. Ettāvatā kho, brāhmaṇa, hatthipadopamo vitthārena paripūro hotī”ti.

Evaṃ vutte, jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca – “abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi, dhammañca, bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.

Cūḷahatthipadopamasuttaṃ niṭṭhitaṃ sattamaṃ.

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第二十七 象迹喻小经 Cūḷahatthipadopamasuttaṃ

我是这样听说的。

那时，世尊住在舍卫城的祇树给孤独园。那时，婆罗门生漏（Jāṇussoṇi）乘坐一辆全白色的母马拉的马车，大白天从舍卫城出行。婆罗门生漏远远看见游方僧卑卢帝伽（Pilotika）从对面走来，看见后对游方僧卑卢帝伽说：“尊贵的瓦查亚那（Vacchāyana），您大白天从哪里来？” [卑卢帝伽说：] “尊者，我从沙门乔达摩那里来。” [婆罗门说：] “尊贵的瓦查亚那，您对沙门乔达摩怎么看？您认为他有超凡的智慧，是位贤者吗？” [卑卢帝伽说：] “尊者，我是谁啊，我怎么能知道沙门乔达摩那超凡的智慧呢！要知道沙门乔达摩超凡智慧的人，那一定得是和他同等水平的人才行啊。” [婆罗门说：] “然而！尊贵的瓦查亚那，您这可是用了极高的赞美之词来称赞沙门乔达摩啊！” [卑卢帝伽说：] “尊者，我是谁啊，我怎么够格称赞沙门乔达摩呢？那位尊贵的乔达摩，在所有值得称赞的人中，是被称赞得最多、最彻底的，是天人中最卓越的。” [婆罗门说：] “尊贵的瓦查亚那，您是看到了什么根据，对沙门乔达摩如此深信不疑呢？” [卑卢帝伽说：] “尊者！就好比一位经验丰富的驯象师进入象林，他在象林里看到一个巨大象的足迹，既长又宽，他就能得出结论：‘哇，这真是一头大象！’ 尊者，同样地，因为我在沙门乔达摩身上看到了四种‘足迹’，所以我得出了结论：‘世尊是圆满的正等正觉者，法是世尊善说的，他的弟子僧团是依正道修行的。’ 是哪四种呢？

尊者！我在这里看到一些刹帝利（王族）中的智者，他们机敏、善辩、喜欢钻研细节反驳他人（如同能射穿毫毛的弓箭手），自认为凭借智慧能够驳倒各种见解。他们听说：‘沙门乔达摩要到某个村庄或市镇来了。’他们就准备好问题：‘等我们见到沙门乔达摩，就去问他这个问题。如果他这样回答，我们就这样反驳他；如果他那样回答，我们就那样反驳他。’后来他们听说：‘沙门乔达摩已经到了某个村庄或市镇了。’于是他们就去见沙门乔达摩。沙门乔达摩用佛法开示、劝导、鼓励他们，使他们心生欢喜。他们听了沙门乔达摩的佛法开示，受到劝导、鼓励、心生欢喜之后，根本就不向沙门乔达摩提问了，更何况反驳他呢？反而，他们最终成为了沙门乔达摩的弟子。尊者！当我在沙门乔达摩身上看到这第一个足迹时，我就得出结论：‘世尊是圆满的正等正觉者，法是世尊善说的，他的弟子僧团是依正道修行的。’

尊者！再者，我在这里看到一些婆罗门中的智者……（过程同上）……反而，他们最终成为了沙门乔达摩的声闻弟子。尊者！当我在沙门乔达摩身上看到这第二个足迹时，我就得出结论：‘世尊是圆满的正等正觉者，法是世尊善说的，他的弟子僧团是依正道修行的。’

尊者！再者，我看到一些居士中的智者……乃至……一些沙门中的智者，他们机敏、善辩、喜欢钻研细节反驳他人（如同能射穿毫毛的弓箭手），自认为凭借智慧能够驳倒各种见解。他们听说：‘沙门乔达摩要到某个村庄或市镇来了。’他们就准备好问题：‘等我们见到沙门乔达摩，就去问他这个问题。如果他这样回答，我们就这样反驳他；如果他那样回答，我们就那样反驳他。’后来他们听说：‘沙门乔达摩已经到了某个村庄或市镇了。’于是他们就去见沙门乔达摩。沙门乔达摩用佛法开示、劝导、鼓励他们，使他们心生欢喜。他们听了沙门乔达摩的佛法开示，受到劝导、鼓励、心生欢喜之后，根本就不向沙门乔达摩提问了，更何况反驳他呢？反而，他们请求沙门乔达摩允许他们从在家而出家修行。沙门乔达摩接纳他们出家。他们出家后，安住于远离、不放逸、热忱、自我策励，不久之后，这些善男子为了那个目标——从在家而出家修行，就在现世依靠自己的超凡智慧作证、达成并安住于梵行生活的最高目标。他们这样说：‘尊者啊，我们先前差点就毁了！差点就彻底毁了！因为我们以前不是沙门却自称是沙门，不是婆罗门却自称是婆罗门，不是阿罗汉却自称是阿罗汉。但现在我们才是真正的沙门，现在我们才是真正的婆罗门，现在我们才是真正的阿罗汉！’ 尊者！当我在沙门乔达摩身上看到这第四个足迹时（这里指沙门智者的情况，也概括了居士智者类似的情况），我就得出结论：‘世尊是圆满的正等正觉者，法是世尊善说的，他的弟子僧团是依正道修行的。’ 尊者！因为我在沙门乔达摩身上看到了这四种足迹，所以我才得出这个结论：‘世尊是圆满的正等正觉者，法是世尊善说的，他的弟子僧团是依正道修行的。’”

听到这番话，婆罗门生漏从他那全白色的母马拉的马车上下来，整理上衣，袒露右肩，朝着世尊所在的方向合掌，三次发出感叹语：“礼敬那位世尊、阿罗汉、正等正觉者！礼敬那位世尊、阿罗汉、正等正觉者！礼敬那位世尊、阿罗汉、正等正觉者！或许我们什么时候、某个地方能见到那位尊贵的乔达摩，或许能有机会和他说上话就好了！” 随后，婆罗门生漏前往世尊那里。到了之后，与世尊互相问候，说了些亲切友好的话，然后坐在一边。坐在一边的婆罗门生漏，把他和游方僧卑卢帝伽的全部对话都禀告了世尊。世尊听后，对婆罗门生漏这样说道：“婆罗门，（卑卢帝伽所说的）那种程度，象迹的比喻还不算详尽圆满。婆罗门，关于象迹的比喻如何才能详尽圆满，你仔细听，好好记住，我将为你解说。” “好的，尊者。”婆罗门生漏回答世尊。世尊于是说道：

“婆罗门！譬如一位驯象师进入象林，在象林里看到一个巨大象的足迹，既长又宽。如果他是位有经验的驯象师，他不会立刻下结论：‘哇，这真是一头大象！’为什么呢？婆罗门，因为象林里有一些名叫‘瓦玛尼卡’（vāmanikā）的矮小母象，它们也有大脚印，这有可能是它们的足迹。他继续追踪，在象林里看到巨大的足迹，既长又宽，并且看到高处有被蹭过的痕迹。如果他是位有经验的驯象师，他还是不会立刻下结论：‘哇，这真是一头大象！’为什么呢？婆罗门，因为象林里有一些名叫‘乌差·卡拉利卡’（uccā kāḷārikā）的高大母象，它们也有大脚印，这有可能是它们的足迹。他继续追踪，在象林里看到巨大的足迹，既长又宽，看到高处有被蹭过的痕迹，并且看到更高处有用象牙刮擦过的痕迹。如果他是位有经验的驯象师，他仍然不会立刻下结论：‘哇，这真是一头大公象！’为什么呢？婆罗门，因为象林里有一些名叫‘乌差·卡内鲁卡’（uccā kaṇerukā）的高大母象，它们也有大脚印，这有可能是它们的足迹。（有些母象也能用牙做出高处的标记）。他继续追踪，在象林里看到巨大的足迹，既长又宽，看到高处有被蹭过的痕迹，看到更高处有用象牙刮擦过的痕迹，还看到更高处有折断的树枝。然后，他亲眼看到了那头大象，或在树下，或在开阔地，或走，或站，或坐，或卧。这时，他才最终得出结论：‘这确实就是那头大象！’ 婆罗门！同样地，如来、阿罗汉、正等正觉者、明行具足、善逝、世间解、无上士、调御丈夫、天人师、佛陀、世尊出现于世间。他对这个包含天神、魔罗、梵天的世界，以及由沙门、婆罗门、天神和人类组成的众生界，通过自己的超凡智慧彻底了知、亲自证悟后，为人宣说。他所教导的法，初善、中善、后亦善，义理圆满，言辞善巧；他阐明了完全圆满、清净的梵行。某位居士、居士子，或生于其他家族的人听闻了此法。听闻之后，他对如来生起了信心。获得了这样的信心后，他如此省思：‘在家生活充满障碍，是尘垢之道；出家则如同空旷之地。生活在家里，要修行这完全圆满、完全清净、如磨亮贝壳般的梵行，实在不容易。我何不剃除须发，穿上袈裟，从在家而出家，过无家的生活呢？’此后，他或者舍弃少量财富，或者舍弃大量财富；或者舍弃小的亲属圈，或者舍弃大的亲属圈；剃除须发，穿上袈裟，从在家而出家，过无家的生活。

他这样出家后，遵守着比丘们应学的学处和共通的生活方式：他舍弃杀生，远离杀生，放下棍棒和武器，有惭愧心，充满慈悲，安住于对一切生命的悲悯。他舍弃不与取（偷盗），远离不与取，只接受被给予的东西，期待被给予的东西，他以一颗不偷盗的清净之心安住。他舍弃非梵行（淫欲），修持梵行，远离淫欲，远离俗人的行为。他舍弃妄语，远离妄语，说真实语，信守承诺，可靠，不欺骗世人。他舍弃离间语，远离离间语；他不会在这里听了话，为了离间他们而去向那里的人说；也不会在那里听了话，为了离间他们而向这里的人说；他致力于调和分离的人，促进团结的人，喜爱和合，乐于和合，欣喜和合，说有助于和合的话。他舍弃粗恶语，远离粗恶语；他说的话温和、悦耳、令人喜爱、感人肺腑、文雅、令众人欢喜、令众人愉悦。他舍弃无益语（绮语），远离无益语；他说话适时、真实、有意义、合乎法、合乎律；他说的话值得铭记，在适当的时候说出，有理有据，有分寸，且包含利益。

他远离损害种子和植物的行为。他一日一食，晚上不食，远离非时食。他远离观看跳舞、歌唱、音乐和娱乐表演。他远离佩戴花环、涂抹香水、使用化妆品打扮和装饰。他远离高大、奢华的床座。他远离接受金银。他远离接受生谷。他远离接受生肉。他远离接受妇女和少女。他远离接受男女奴婢。他远离接受山羊和绵羊。他远离接受鸡和猪。他远离接受象、牛、马和骡。他远离接受田地和土地。他远离充当使者和差役。他远离买卖。他远离使用欺诈的秤、砝码和尺。他远离贿赂、欺骗、诈骗和不正当手段。他远离砍伐、杀戮、捆绑、拦路抢劫、掠夺和暴力。

他对于能蔽体的衣物和能果腹的食物感到满足。无论去哪里，都只带着必需品上路。就像有翅膀的鸟，无论飞到哪里，都只带着自己的翅膀飞翔。同样地，比丘对于能蔽体的衣物和能果腹的食物感到满足，无论去哪里，都只带着必需品上路。他具备了这神圣的戒蕴（Sīlakkhandha），在内心中体验到无瑕的快乐。

他用眼睛看到色（形像）时，不执取其整体相，也不执取其细节相。因为如果他不守护眼根而住，贪婪和忧愁等邪恶不善法就会乘虚而入，所以他致力于守护眼根，防护眼根。用耳朵听到声音时……（同样守护）……用鼻子闻到气味时……用舌头尝到味道时……用身体接触到所触时……用意识了知法（心所对象）时，不执取其整体相，也不执取其细节相。因为如果他不守护意根而住，贪婪和忧愁等邪恶不善法就会乘虚而入，所以他致力于守护意根，防护意根。他具备了这神圣的根律仪（Indriyasaṃvara），在内心中体验到无扰的快乐。

他在前进、后退时，都保持清晰的了知（正知）；在向前看、向旁看时，都保持清晰的了知；在屈臂、伸臂时，都保持清晰的了知；在穿大衣、持衣钵时，都保持清晰的了知；在吃、喝、咀嚼、品尝时，都保持清晰的了知；在大小便时，都保持清晰的了知；在行走、站立、坐着、睡觉、醒来、说话、沉默时，都保持清晰的了知。

他具备了这神圣的戒蕴，（具备了这神圣的满足感），具备了这神圣的根律仪，具备了这神圣的正知与觉察，他就选择僻静的住处：森林、树下、山中、洞穴、山谷、墓地、丛林深处、露天场所、稻草堆。乞食完毕，吃过饭后，他盘腿而坐，保持身体正直，将念头置于面前。他舍弃对世间的贪欲，安住于无贪的心，使内心从贪欲中净化出来。他舍弃嗔恚和恶意，安住于无嗔的心，对一切众生怀有悲悯，使内心从嗔恚和恶意中净化出来。他舍弃昏沉和睡眠，远离昏沉和睡眠而安住，保持光明想，具念、正知，使内心从昏沉和睡眠中净化出来。他舍弃掉举和追悔，安住于不掉举，内心保持平静，使内心从掉举和追悔中净化出来。他舍弃疑惑，克服疑惑而安住，对于善法不再犹豫不决，使内心从疑惑中净化出来。

他舍弃了这五种盖障——这些内心的染污、削弱智慧的因素——远离了欲乐，远离了不善法，进入并安住于初禅：这是一个有寻（思）、有伺（察），由远离而生，充满喜和乐的状态。婆罗门！这也被称为如来的足迹，如来的活动范围，如来的印记。但到此，圣弟子还不能得出最终结论：“世尊是圆满的正等正觉者，法是世尊善说的，他的弟子僧团是依正道修行的。”

再者，婆罗门，比丘平息了寻和伺，内心宁静，心志专一，进入并安住于二禅：这是一个无寻、无伺，由定而生，充满喜和乐的状态。婆罗门！这也被称为如来的足迹，如来的活动范围，如来的印记。但到此，圣弟子还不能得出最终结论：“世尊是圆满的正等正觉者，法是世尊善说的，他的弟子僧团是依正道修行的。”

再者，婆罗门，比丘离喜而安住于舍（平静），保持正念、正知，用身体体验着乐受，进入并安住于三禅：这是圣者们所称的“安住于舍、念、乐”的状态。婆罗门！这也被称为如来的足迹，如来的活动范围，如来的印记。但到此，圣弟子还不能得出最终结论：“世尊是圆满的正等正觉者，法是世尊善说的，他的弟子僧团是依正道修行的。”

再者，婆罗门，比丘舍弃了乐，舍弃了苦，并且先前已经灭除了喜和忧，进入并安住于四禅：这是一个不苦不乐、由舍而念得到清净的状态。婆罗门！这也被称为如来的足迹，如来的活动范围，如来的印记。但到此，圣弟子还不能得出最终结论：“世尊是圆满的正等正觉者，法是世尊善说的，他的弟子僧团是依正道修行的。”

当他的心像这样得定、清净、明洁、无秽、离垢、柔软、适业、稳固、不动摇时，他将心导向宿命通（回忆过去生世的智慧）。他回忆起许多过去的生世：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十万生；许多世界的成劫、许多世界的坏劫、许多世界的成坏劫。他回忆起：“在那个地方，我曾有那样的名字，那样的姓氏，那样的种姓，吃那样的食物，经历那样的苦乐，有那样的寿命。我从那里死去，又生到另一个地方。在那个地方，我又曾有那样的名字，那样的姓氏，那样的种姓，吃那样的食物，经历那样的苦乐，有那样的寿命。我又从那里死去，生到了这里。”像这样，他能回忆起过去无数生世的样貌和细节。婆罗门！这也被称为如来的足迹，如来的活动范围，如来的印记。但到此，圣弟子还不能得出最终结论：“世尊是圆满的正等正觉者，法是世尊善说的，他的弟子僧团是依正道修行的。”

当他的心像这样得定、清净、明洁、无秽、离垢、柔软、适业、稳固、不动摇时，他将心导向天眼通（了知众生死生轮回的智慧）。他以清净、超越常人的天眼，看见众生的死亡和再生，了知他们因自己的业力而投生到卑贱或高贵、丑陋或美丽、幸福或不幸的地方：“看啊，这些众生由于身行恶、口行恶、意行恶，诽谤圣者，持有邪见，造作邪见之业，他们在身体败坏、死亡之后，投生到恶道、不幸的去处、堕落之处、地狱里。而另外这些众生，由于身行善、口行善、意行善，不诽谤圣者，持有正见，造作正见之业，他们在身体败坏、死亡之后，投生到善道、天界里。” 像这样，他以清净、超越常人的天眼看见众生的死亡和再生，了知他们如何随自己的业力流转。婆罗门！这也被称为如来的足迹，如来的活动范围，如来的印记。但到此，圣弟子还不能得出最终结论：“世尊是圆满的正等正觉者，法是世尊善说的，他的弟子僧团是依正道修行的。”

当他的心像这样得定、清净、明洁、无秽、离垢、柔软、适业、稳固、不动摇时，他将心导向漏尽通（灭尽烦恼的智慧）。他如实了知：“这是苦。”他如实了知：“这是苦的集起。”他如实了知：“这是苦的寂灭。”他如实了知：“这是导致苦寂灭的道路。”他又如实了知：“这些是漏（烦恼）。”他如实了知：“这是漏的集起。”他如实了知：“这是漏的寂灭。”他如实了知：“这是导致漏寂灭的道路。”婆罗门！这也被称为如来的足迹，如来的活动范围，如来的印记。虽然到这里（仅凭看到漏尽智的道路）圣弟子还未最终确认，但（通过亲证）他确实达到了这个结论：“世尊是圆满的正等正觉者，法是世尊善说的，他的弟子僧团是依正道修行的。”

像这样了知、像这样看见，他的心从欲漏中解脱出来，从有漏中解脱出来，从无明漏中解脱出来。解脱之后，生起了‘我已解脱’的智慧。他了知：“此生已尽，梵行已立，应作已办，不再有轮回（不再有未来生）。”婆罗门！这也被称为如来的足迹，如来的活动范围，如来的印记。婆罗门！像这样，圣弟子才真正达到最终的结论：“世尊是圆满的正等正觉者，法是世尊善说的，他的弟子僧团是依正道修行的。” 婆罗门！象迹的比喻，就是这样被详尽圆满地解说的。

听完这番话，婆罗门生漏对世尊说：“太好了！乔达摩！太好了！乔达摩！就像扶起摔倒的人，揭开遮蔽的东西，给迷路的人指明道路，在黑暗中为人带来油灯，让有眼睛的人能看见形色一样；尊贵的乔达摩也同样用种种方式阐明了法。我现在皈依尊贵的乔达摩，皈依法，皈依比丘僧团。愿尊贵的乔达摩接受我，从今天起，终生作为在家弟子（优婆塞）而皈依！”

象迹喻小经第七 终。

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2566.6.9 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《1》Mūlapaṇṇāsapāḷi 根本分五十经篇 (MN 1-50, 1-513)/3. Opammavagga 譬喻品 (MN 21-30, 222-324)”

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【经名】 3.8 Mahāhatthipadopamasutta 象迹喻大经 (MN 28, 300-306)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Mahāhatthipadopamasuttaṃ

象迹喻大经 The Great Elephant Footprint Simile

【 English Translated from the Pali by Thanissaro Bhikkhu 】

象迹喻大经【目录】(Contents)

象迹喻大经 Mahāhatthipadopamasuttaṃ / The Great Elephant Footprint Simile (MN 28, 300-306) [1~7]

第一品 ✫ 前言 Preface [1]

第二品 ✫ 圣谛道迹 The Footprints of the Four Noble Truths [1~7]

第一章 ✩ 苦圣谛──五取蕴 [2]

第二章 ✩ 集圣谛──色取蕴 [2~6]

第一节 ❦ 地界 The Earth Property [3]

第二节 ❦ 水界 The Liquid Property [4]

第三节 ❦ 火界 The Fire Property [5]

第四节 ❦ 风界 The Wind Property [6]

第三章 ✩ 灭圣谛与道圣谛──如空屋 The Space Property [7]

第一节 ❦ 眼之缘生 Dependent Co-arising of the Eye [7]

第二节 ❦ 耳之缘生 Dependent Co-arising of the Ear [7]

第三节 ❦ 鼻之缘生 Dependent Co-arising of the Nose [7]

第四节 ❦ 舌之缘生 Dependent Co-arising of the Tongue [7]

第五节 ❦ 身之缘生 Dependent Co-arising of the Body [7]

第六节 ❦ 意之缘生 Dependent Co-arising of the Intellect [7]

第三品 ✫ 结语 Epilog [7]

༺ ⎈ ༻

象迹喻大经 Mahāhatthipadopamasuttaṃ / The Great Elephant Footprint Simile (MN 28, 300-306) [1~7]

☆ 缘起（ paṭicca-sam-uppāda 单数） VS.

缘生（ paṭicca-sam-uppannā 复数） ➾

“缘生”之生：由缘起所生，缘生有老死；

“缘生”之灭：缘生有生灭、缘起无生灭。

第一品 ✫ 前言 Preface [1]

﹝第一卷 ➲﹞ 300. Evaṃ me sutaṃ –

如是我闻──

I have heard that

ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.

那时，世尊住在舍卫城的祇陀林给孤独园。

on one occasion the Blessed One was staying near Savatthi in Jeta's Grove, Anathapindika's monastery.

Tatra kho āyasmā sāriputto bhikkhū āmantesi – “āvuso bhikkhave”ti. “Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

那时，舍利弗尊者对比丘们说：“诸位贤友比丘！”那些比丘回答舍利弗尊者说：“贤友！”舍利弗尊者这样说道：

There Ven. Sariputta addressed the monks, saying, "Friend monks!"

"Yes, friend," the monks responded.

Ven. Sariputta said:

第二品 ✫ 圣谛道迹 The Footprints of the Four Noble Truths [1~7]

“seyyathāpi, āvuso, yāni kānici jaṅgalānaṃ pāṇānaṃ padajātāni sabbāni tāni hatthipade samodhānaṃ gacchanti, hatthipadaṃ tesaṃ aggamakkhāyati yadidaṃ mahantattena; evameva kho, āvuso, ye keci kusalā dhammā sabbete catūsu ariyasaccesu saṅgahaṃ gacchanti. Katamesu catūsu? Dukkhe ariyasacce, dukkhasamudaye ariyasacce, dukkhanirodhe ariyasacce, dukkhanirodhagāminiyā paṭipadāya ariyasacce”.

“诸位贤友！就像所有有腿的生物的足迹都能被大象的足迹所容纳，大象的足迹因其巨大而被认为是它们中最重要的；同样地，诸位贤友，所有善法都被四圣谛所总括。是哪四圣谛呢？即：苦圣谛、苦集圣谛、苦灭圣谛、导向苦灭的道圣谛。”

"Friends, just as the footprints of all legged animals are encompassed by the footprint of the elephant, and the elephant's footprint is reckoned the foremost among them in terms of size; in the same way, all skillful qualities are gathered under the four noble truths. Under which four? Under the noble truth of stress, under the noble truth of the origination of stress, under the noble truth of the cessation of stress, and under the noble truth of the path of practice leading to the cessation of stress.

第一章 ✩ 苦圣谛──五取蕴 [2]

﹝第二卷 ➲﹞ 301. Katamañcāvuso, dukkhaṃ ariyasaccaṃ? Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, yampicchaṃ na labhati tampi dukkhaṃ; saṃkhittena, pañcupādānakkhandhā dukkhā.

诸位贤友！什么是苦圣谛呢？就是：生是苦，老是苦，死是苦，愁、悲、苦、忧、恼是苦，求不得是苦。简而言之，五取蕴就是苦。

"And what is the noble truth of stress? Birth is stressful, aging is stressful, death is stressful; sorrow, lamentation, pain, distress, & despair are stressful; not getting what is wanted is stressful. In short, the five clinging-aggregates are stressful.

Katame cāvuso, pañcupādānakkhandhā? Seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.

诸位贤友！什么是五取蕴呢？它们是：色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。

And which are the five clinging-aggregates? The form clinging-aggregate, the feeling clinging-aggregate, the perception clinging-aggregate, the fabrication clinging-aggregate, & the consciousness clinging-aggregate.

第二章 ✩ 集圣谛──色取蕴 [2~6]

Katamo cāvuso, rūpupādānakkhandho? Cattāri ca mahābhūtāni, catunnañca mahābhūtānaṃ upādāya rūpaṃ.

诸位贤友！什么是色取蕴呢？就是：四大元素以及由四大元素所衍生的色（物质形态）。

And what is the form clinging-aggregate? The four great existents and the form derived from them.

Katamā cāvuso, cattāro mahābhūtā? Pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu.

还有，诸位贤友！什么是四大元素呢？它们是：地界、水界、火界、风界。

And what are the four great existents? The earth property, the liquid property, the fire property, & the wind property.

第一节 ❦ 地界 The Earth Property [3]

﹝第三卷 ➲﹞ 302. Katamā cāvuso, pathavīdhātu? Pathavīdhātu siyā ajjhattikā, siyā bāhirā.

还有，诸位贤友！什么是地界呢？地界可以是内在的，也可以是外在的。

And what is the earth property? The earth property can be either internal or external.

Katamā cāvuso, ajjhattikā pathavīdhātu? Yaṃ ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigataṃ upādinnaṃ, seyyathidaṃ – ① kesā ② lomā ③ nakhā ④ dantā ⑤ taco ⑥ maṃsaṃ ⑦ nhāru ⑧ aṭṭhi ⑨ aṭṭhimiñjaṃ ⑩ vakkaṃ ⑪ hadayaṃ ⑫ yakanaṃ ⑬ kilomakaṃ ⑭ pihakaṃ ⑮ papphāsaṃ ⑯ antaṃ ⑰ antaguṇaṃ ⑱ udariyaṃ ⑲ karīsaṃ, ⑳ yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigataṃ upādinnaṃ. Ayaṃ vuccatāvuso, ajjhattikā pathavīdhātu.

还有，诸位贤友！什么是内在的地界呢？凡是内在的、属于自身的、坚硬的、固体的、被执取的（由渴爱所维持的）。即：‘① 头发、② 体毛、③ 指甲、④ 牙齿、⑤ 皮肤，⑥ 肌肉、⑦ 筋腱、⑧ 骨、⑨ 骨髓、⑩ 肾，⑪ 心脏、⑫ 肝脏、⑬ 肋膜、⑭ 脾脏、⑮ 肺，⑯ 肠、⑰ 肠系膜、⑱ 胃中物、⑲ 粪便、⑳ （以及头脑），或者其他任何内在于自身、坚硬、固态、被执取的。’诸位贤友！这被称为内在的地界。

Which is the internal earth property? Whatever internal, within oneself, is hard, solid, & sustained [by craving]: head hairs, body hairs, nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, large intestines, small intestines, contents of the stomach, feces, or whatever else internal, within oneself, is hard, solid, & sustained: This is called the internal earth property.

Yā ceva kho pana ajjhattikā pathavīdhātu, yā ca bāhirā pathavīdhātu, pathavīdhāturevesā.

这个内在的地界和外在的地界，都只是地界。

Now both the internal earth property and the external earth property are simply earth property.

‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṃ virājeti.

而且，应当以如实的正确智慧这样看待它：‘这不是我的，这不是我，这不是我的自我。’当以如实的正确智慧这样看待之后，就会对地界感到厌离，使心对地界离欲。

And that should be seen as it actually is with right discernment: 'This is not mine, this is not me, this is not my self.' When one sees it thus as it actually is with right discernment, one becomes disenchanted with the earth property and makes the mind dispassionate toward the earth property.

Hoti kho so, āvuso, samayo yaṃ bāhirā āpodhātu pakuppati [pathavīdhātu pakuppati (ka.)]. Antarahitā tasmiṃ samaye bāhirā pathavīdhātu hoti.

诸位贤友！有时候，外在的水界会变得狂暴，那时外在的地界就会消失。

Now there comes a time, friends, when the external liquid property is provoked, and at that time the external earth property vanishes.

Tassā hi nāma, āvuso, bāhirāya pathavīdhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati. Kiṃ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? Atha khvāssa notevettha hoti.

诸位贤友！既然连如此广大的外在地界，它的无常性、坏灭性、衰败性、变易性都能被（以智慧）洞察到。那么，对于这个由渴爱所执持的短暂身体，说“我”或“我的”或“我之所属”又有什么意义呢？实际上，这里并没有这样的东西存在！

So when even in the external earth property — so vast — inconstancy will be discerned, destructibility will be discerned, a tendency to decay will be discerned, changeability will be discerned, then what in this short-lasting body, sustained by clinging, is 'I' or 'mine' or 'what I am'? It has here only a 'no.'

Tañce, āvuso, bhikkhuṃ pare akkosanti paribhāsanti rosenti vihesenti, so evaṃ pajānāti – ‘uppannā kho me ayaṃ sotasamphassajā dukkhavedanā. Sā ca kho paṭicca, no apaṭicca. Kiṃ paṭicca? Phassaṃ paṭicca’. So [sopikho (syā.), sopi (ka.)] phasso aniccoti passati, vedanā aniccāti passati, saññā aniccāti passati, saṅkhārā aniccāti passati, viññāṇaṃ aniccanti passati. Tassa dhātārammaṇameva cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati.

诸位贤友！如果其他人辱骂、诽谤、激怒、骚扰某个比丘，他应该这样了知：‘在我之内，生起了一种由耳触所生的苦受。这是有缘而生的，不是无缘而生的。缘于什么呢？缘于触。’然后他观察到：‘触是无常的’，观察到‘受是无常的’，观察到‘想是无常的’，观察到‘行是无常的’，观察到‘识是无常的’。他的心，以（地）界作为所缘/支持，会跃升、变得确信、稳固和解脱。

Now if other people insult, malign, exasperate, & harass a monk [who has discerned this], he discerns that 'A painful feeling, born of ear-contact, has arisen within me. And that is dependent, not independent. Dependent on what? Dependent on contact.' And he sees that contact is inconstant, feeling is inconstant, perception is inconstant, consciousness is inconstant. His mind, with the [earth] property as its object/support, leaps up, grows confident, steadfast, & released.

Tañce, āvuso, bhikkhuṃ pare aniṭṭhehi akantehi amanāpehi samudācaranti – pāṇisamphassenapi leḍḍusamphassenapi daṇḍasamphassenapi satthasamphassenapi. So evaṃ pajānāti – ‘tathābhūto kho ayaṃ kāyo yathābhūtasmiṃ kāye pāṇisamphassāpi kamanti, leḍḍusamphassāpi kamanti, daṇḍasamphassāpi kamanti, satthasamphassāpi kamanti.

诸位贤友！如果其他人以不受欢迎、不愉快、不喜欢的方式对待比丘——用拳头接触、用土块接触、用棍棒接触、用刀剑接触。他应该这样了知：‘这个身体的本质就是这样，在这样的身体上，拳头的接触会来临，土块的接触会来临，棍棒的接触会来临，刀剑的接触也会来临。’

And if other people attack the monk in ways that are undesirable, displeasing, & disagreeable — through contact with fists, contact with stones, contact with sticks, or contact with knives — the monk discerns that 'This body is of such a nature that contacts with fists come, contacts with stones come, contacts with sticks come, & contacts with knives come.

Vuttaṃ kho panetaṃ bhagavatā kakacūpamovāde – “ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṃ, tatrāpi yo mano padūseyya na me so tena sāsanakaro”ti. Āraddhaṃ kho pana me vīriyaṃ bhavissati asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. Kāmaṃ dāni imasmiṃ kāye pāṇisamphassāpi kamantu, leḍḍusamphassāpi kamantu, daṇḍasamphassāpi kamantu, satthasamphassāpi kamantu, karīyati hidaṃ buddhānaṃ sāsanan’ti.

世尊在《锯喻经》(MN 21)的教导中曾这样说过：‘诸比丘！即使盗贼、恶人用两端带柄的锯子残忍地将你们的肢体一一锯断，你们当中若有人因此而心生嗔恨，他就不是奉行我的教导者。’因此，我将发起精进，不懈怠；建立正念，不迷乱；身躯平静，不激动；内心专注，归于一境。‘现在，任凭拳头的接触来到这个身体，任凭土块、棍棒、刀剑的接触来到这个身体吧，因为这就是奉行佛陀教导的方式。’

Now the Blessed One has said, in his exhortation of the simile of the saw [MN 21], "Monks, even if bandits were to carve you up savagely, limb by limb, with a two-handled saw, he among you who let his heart get angered even at that would not be doing my bidding." So my persistence will be aroused & untiring, my mindfulness established & unconfused, my body calm & unaroused, my mind centered & unified. And now let contact with fists come to this body, let contact with stones, with sticks, with knives come to this body, for this is how the Buddha's bidding is done.'

Tassa ce, āvuso, bhikkhuno evaṃ buddhaṃ anussarato evaṃ dhammaṃ anussarato evaṃ saṅghaṃ anussarato upekkhā kusalanissitā na saṇṭhāti. So tena saṃvijjati saṃvegaṃ āpajjati – ‘alābhā vata me, na vata me lābhā, dulladdhaṃ vata me, na vata me suladdhaṃ, yassa me evaṃ buddhaṃ anussarato, evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato, upekkhā kusalanissitā na saṇṭhātī’ti.

诸位贤友！如果比丘像这样忆念佛、忆念法、忆念僧，但基于善法的舍心（平静、平等心）未能建立起来，他会因此感到警觉并生起紧迫感：‘这对我来说是损失，不是收获；是坏的获得，不是好的获得，因为当我这样忆念佛、法、僧时，基于善法的舍心却没能在内心建立起来。’

And if, in the monk recollecting the Buddha, Dhamma, & Sangha in this way, equanimity based on what is skillful is not established, he feels apprehensive at that and gives rise to a sense of urgency: 'It is a loss for me, not a gain; ill-gotten for me, not well-gotten, that when I recollect the Buddha, Dhamma, & Sangha in this way, equanimity based on what is skillful is not established within me.'

Seyyathāpi, āvuso, suṇisā sasuraṃ disvā saṃvijjati saṃvegaṃ āpajjati; evameva kho, āvuso, tassa ce bhikkhuno evaṃ buddhaṃ anussarato, evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato, upekkhā kusalanissitā na saṇṭhāti, so tena saṃvijjati saṃvegaṃ āpajjati – ‘alābhā vata me na vata me lābhā, dulladdhaṃ vata me, na vata me suladdhaṃ, yassa me evaṃ buddhaṃ anussarato evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato, upekkhā kusalanissitā na saṇṭhātī’ti.

诸位贤友！就像儿媳见到公公时会感到拘谨并生起（想要取悦他的）紧迫感；同样地，诸位贤友！如果比丘像这样忆念佛、忆念法、忆念僧，但基于善法的舍心未能建立起来，他会因此感到警觉并生起紧迫感：‘这对我来说是损失，不是收获；是坏的获得，不是好的获得，因为当我这样忆念佛、法、僧时，基于善法的舍心却没能在内心建立起来。’

Just as when a daughter-in-law, on seeing her father-in-law, feels apprehensive and gives rise to a sense of urgency [to please him], in the same way, if, in the monk recollecting the Buddha, Dhamma, & Sangha in this way, equanimity based on what is skillful is not established, he feels apprehensive at that and gives rise to a sense of urgency: 'It is a loss for me, not a gain; ill-gotten for me, not well-gotten, that when I recollect the Buddha, Dhamma, & Sangha in this way, equanimity based on what is skillful is not established within me.'

Tassa ce, āvuso, bhikkhuno evaṃ buddhaṃ anussarato, evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato upekkhā kusalanissitā saṇṭhāti, so tena attamano hoti. Ettāvatāpi kho, āvuso, bhikkhuno
bahukataṃ hoti.

诸位贤友！但如果比丘像这样忆念佛、忆念法、忆念僧，基于善法的舍心能够建立起来，他会因此感到满意。诸位贤友！仅仅做到这一点，比丘就已经成就很多了。

But if, in the monk recollecting the Buddha, Dhamma, & Sangha in this way, equanimity based on what is skillful is established, then he is gratified at that. And even to this extent, friends, the monk has accomplished a great deal.

第二节 ❦ 水界 The Liquid Property [4]

﹝第四卷 ➲﹞ 303. Katamā cāvuso, āpodhātu? Āpodhātu siyā ajjhattikā, siyā bāhirā.

还有，诸位贤友！什么是水界呢？水界可以是内在的，也可以是外在的。

And what is the liquid property? The liquid property may be either internal or external.

Katamā cāvuso ajjhattikā āpodhātu? Yaṃ ajjhattaṃ paccattaṃ āpo āpogataṃ upādinnaṃ, seyyathidaṃ – ㉑ pittaṃ ㉒ semhaṃ ㉓ pubbo ㉔ lohitaṃ ㉕ sedo ㉖ medo ㉗ assu ㉘ vasā ㉙ kheḷo ㉚ siṅghāṇikā ㉛ lasikā ㉜ muttaṃ, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ āpo āpogataṃ upādinnaṃ – ayaṃ vuccatāvuso, ajjhattikā āpodhātu.

还有，诸位贤友！什么是内在的水界呢？凡是内在的、属于自身的、液体的、水状的、被执取的。即：‘㉑ 胆汁、㉒ 痰、㉓ 脓、㉔ 血、㉕ 汗、㉖ 脂肪，㉗ 眼泪、㉘ 油脂（皮脂）、㉙ 唾液、㉚ 鼻涕、㉛ 关节滑液、㉜ 尿，或者其他任何内在于自身、液体的、水状的、被执取的。’诸位贤友！这被称为内在的水界。

What is the internal liquid property? Whatever internal, belonging to oneself, is liquid, watery, & sustained: bile, phlegm, pus, blood, sweat, fat, tears, skin-oil, saliva, mucus, fluid in the joints, urine, or whatever else internal, within oneself, is liquid, watery, & sustained: This is called the internal liquid property.

Yā ceva kho pana ajjhattikā āpodhātu yā ca bāhirā āpodhātu, āpodhāturevesā.

这个内在的水界和外在的水界，都只是水界。

Now both the internal liquid property and the external liquid property are simply liquid property.

‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā āpodhātuyā nibbindati, āpodhātuyā cittaṃ virājeti.

而且，应当以如实的正确智慧这样看待它：‘这不是我的，这不是我，这不是我的自我。’当以如实的正确智慧这样看待之后，就会对水界感到厌离，使心对水界离欲。

And that should be seen as it actually is present with right discernment: 'This is not mine, this is not me, this is not my self.' When one sees it thus as it actually is present with right discernment, one becomes disenchanted with the liquid property and makes the mind dispassionate toward the liquid property.

Hoti kho so, āvuso, samayo yaṃ bāhirā āpodhātu pakuppati. Sā gāmampi vahati, nigamampi vahati, nagarampi vahati, janapadampi vahati, janapadapadesampi vahati. Hoti kho so, āvuso, samayo yaṃ mahāsamudde yojanasatikānipi udakāni ogacchanti, dviyojanasatikānipi udakāni ogacchanti, tiyojanasatikānipi udakāni ogacchanti, catuyojanasatikānipi udakāni ogacchanti, pañcayojanasatikānipi udakāni ogacchanti, chayojanasatikānipi udakāni ogacchanti, sattayojanasatikānipi udakāni ogacchanti. Hoti kho so, āvuso, samayo yaṃ mahāsamudde sattatālampi udakaṃ saṇṭhāti, chattālampi udakaṃ saṇṭhāti, pañcatālampi udakaṃ saṇṭhāti, catuttālampi udakaṃ saṇṭhāti, titālampi udakaṃ saṇṭhāti, dvitālampi udakaṃ saṇṭhāti, tālamattampi [tālaṃpi (sī.)] udakaṃ saṇṭhāti. Hoti kho so, āvuso, samayo yaṃ mahāsamudde sattaporisampi udakaṃ saṇṭhāti, chapporisampi udakaṃ saṇṭhāti, pañcaporisampi udakaṃ saṇṭhāti, catupporisampi udakaṃ saṇṭhāti, tiporisampi udakaṃ saṇṭhāti, dviporisampi udakaṃ saṇṭhāti, porisamattampi [porisaṃpi (sī.)] udakaṃ saṇṭhāti. Hoti kho so, āvuso, samayo yaṃ mahāsamudde aḍḍhaporisampi udakaṃ saṇṭhāti, kaṭimattampi udakaṃ saṇṭhāti, jāṇukamattampi udakaṃ saṇṭhāti, gopphakamattampi udakaṃ saṇṭhāti. Hoti kho so, āvuso, samayo, yaṃ mahāsamudde aṅgulipabbatemanamattampi udakaṃ na hoti.

诸位贤友！有时候，外在的水界会变得狂暴，它冲走村庄、冲走乡镇、冲走城市、冲走地区、冲走国家。诸位贤友！有时候，大洋里的水会退去一百由旬，退去二百由旬、三百由旬、四百由旬、五百由旬、六百由旬、乃至七百由旬。诸位贤友！有时候，大洋里的水深有七棵棕榈树高、六棵棕榈树高、五棵……乃至……只有一棵棕榈树高。诸位贤友！有时候，大洋里的水深有七个人高、六个人高、五……乃至……只有一个人高。诸位贤友！有时候，大洋里的水只有半个人高，只有齐腰深、只有齐膝深、只有齐踝深。诸位贤友！有时候，大洋里的水甚至不足以润湿一个指关节。

Now there comes a time, friends, when the external liquid property is provoked and washes away village, town, city, district, & country. There comes a time when the water in the great ocean drops down one hundred leagues, two hundred... three hundred... four hundred... five hundred... six hundred... seven hundred leagues. There comes a time when the water in the great ocean stands seven palm-trees deep, six... five... four... three... two palm-trees deep, one palm-tree deep. There comes a time when the water in the great ocean stands seven fathoms deep, six... five... four... three... two fathoms deep, one fathom deep. There comes a time when the water in the great ocean stands half a fathom deep, hip-deep, knee-deep, ankle deep. There comes a time when the water in the great ocean is not even the depth of the first joint of a finger.

Tassā hi nāma, āvuso, bāhirāya āpodhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati. Kiṃ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmīti’ vā? Atha khvāssa notevettha hoti.

诸位贤友！既然连如此广大的外在水界，它的无常性、坏灭性、衰败性、变易性都能被（以智慧）洞察到。那么，对于这个由渴爱所执持的短暂身体，说“我”或“我的”或“我之所属”又有什么意义呢？实际上，这里并没有这样的东西存在！

So when even in the external liquid property — so vast — inconstancy will be discerned, destructibility will be discerned, a tendency to decay will be discerned, changeability will be discerned, then what in this short-lasting body, sustained by clinging, is 'I' or 'mine' or 'what I am'? It has here only a 'no.'

…pe…

诸位贤友！如果其他人辱骂、诽谤、激怒、骚扰某个比丘，他应该这样了知：‘在我之内，生起了一种由耳触所生的苦受。这是有缘而生的，不是无缘而生的。缘于什么呢？缘于触。’然后他观察到：‘触是无常的’，观察到‘受是无常的’，观察到‘想是无常的’，观察到‘行是无常的’，观察到‘识是无常的’。他的心，以（水）界作为所缘/支持，会跃升、变得确信、稳固和解脱。

Now if other people insult, malign, exasperate, & harass a monk [who has discerned this], he discerns that 'A painful feeling, born of ear-contact, has arisen within me. And that is dependent, not independent. Dependent on what? Dependent on contact.' And he sees that contact is inconstant, feeling is inconstant, perception is inconstant, consciousness is inconstant. His mind, with the [liquid] property as its object/support, leaps up, grows confident, steadfast, & released.

…pe…

诸位贤友！如果其他人以不受欢迎、不愉快、不喜欢的方式对待比丘——用拳头接触、用土块接触、用棍棒接触、用刀剑接触。他应该这样了知：‘这个身体的本质就是这样，在这样的身体上，拳头的接触会来临，土块的接触会来临，棍棒的接触会来临，刀剑的接触也会来临。’

And if other people attack the monk in ways that are undesirable, displeasing, & disagreeable — through contact with fists, contact with stones, contact with sticks, or contact with knives — the monk discerns that 'This body is of such a nature that contacts with fists come, contacts with stones come, contacts with sticks come, & contacts with knives come.

…pe…

世尊在《锯喻经》的教导中曾这样说过：‘诸比丘！即使盗贼、恶人用两端带柄的锯子残忍地将你们的肢体一一锯断，你们当中若有人因此而心生嗔恨，他就不是奉行我的教导者。’因此，我将发起精进，不懈怠；建立正念，不迷乱；身躯平静，不激动；内心专注，归于一境。‘现在，任凭拳头的接触来到这个身体，任凭土块、棍棒、刀剑的接触来到这个身体吧，因为这就是奉行佛陀教导的方式。’

Now the Blessed One has said, in his exhortation of the simile of the saw, "Monks, even if bandits were to carve you up savagely, limb by limb, with a two-handled saw, he among you who let his heart get angered even at that would not be doing my bidding." So my persistence will be aroused & untiring, my mindfulness established & unconfused, my body calm & unaroused, my mind centered & unified. And now let contact with fists come to this body, let contact with stones, with sticks, with knives come to this body, for this is how the Buddha's bidding is done.'

…pe…

诸位贤友！如果比丘像这样忆念佛、忆念法、忆念僧，但基于善法的舍心未能建立起来，他会因此感到警觉并生起紧迫感：‘这对我来说是损失，不是收获；是坏的获得，不是好的获得，因为当我这样忆念佛、法、僧时，基于善法的舍心却没能在内心建立起来。’

And if, in the monk recollecting the Buddha, Dhamma, & Sangha in this way, equanimity based on what is skillful is not established, he feels apprehensive at that and gives rise to a sense of urgency: 'It is a loss for me, not a gain; ill-gotten for me, not well-gotten, that when I recollect the Buddha, Dhamma, & Sangha in this way, equanimity based on what is skillful is not established within me.'

…pe…

诸位贤友！就像儿媳见到公公时会感到拘谨并生起（想要取悦他的）紧迫感；同样地，诸位贤友！如果比丘像这样忆念佛、忆念法、忆念僧，但基于善法的舍心未能建立起来，他会因此感到警觉并生起紧迫感：‘这对我来说是损失，不是收获；是坏的获得，不是好的获得，因为当我这样忆念佛、法、僧时，基于善法的舍心却没能在内心建立起来。’

Just as when a daughter-in-law, on seeing her father-in-law, feels apprehensive and gives rise to a sense of urgency [to please him], in the same way, if, in the monk recollecting the Buddha, Dhamma, & Sangha in this way, equanimity based on what is skillful is not established, he feels apprehensive at that and gives rise to a sense of urgency: 'It is a loss for me, not a gain; ill-gotten for me, not well-gotten, that when I recollect the Buddha, Dhamma, & Sangha in this way, equanimity based on what is skillful is not established within me.'

Tassa ce, āvuso, bhikkhuno evaṃ buddhaṃ anussarato, evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato upekkhā kusalanissitā saṇṭhāti. So tena attamano hoti. Ettāvatāpi kho, āvuso, bhikkhuno bahukataṃ hoti.

诸位贤友！但如果比丘像这样忆念佛、忆念法、忆念僧，基于善法的舍心能够建立起来，他会因此感到满意。诸位贤友！仅仅做到这一点，比丘就已经成就很多了。

But if, in the monk recollecting the Buddha, Dhamma, & Sangha in this way, equanimity based on what is skillful is established, then he is gratified at that. And even to this extent, friends, the monk has accomplished a great deal.

第三节 ❦ 火界 The Fire Property [5]

﹝第五卷 ➲﹞ 304. Katamā cāvuso, tejodhātu? Tejodhātu siyā ajjhattikā, siyā bāhirā.

还有，诸位贤友！什么是火界呢？火界可以是内在的，也可以是外在的。

And what is the fire property? The fire property may be either internal or external.

Katamā cāvuso, ajjhattikā tejodhātu? Yaṃ ajjhattaṃ paccattaṃ tejo tejogataṃ upādinnaṃ, seyyathidaṃ – yena ca santappati, yena ca jīrīyati, yena ca pariḍayhati, yena ca asitapītakhāyitasāyitaṃ sammā pariṇāmaṃ gacchati, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ tejo tejogataṃ upādinnaṃ – ayaṃ vuccatāvuso, ajjhattikā tejodhātu.

还有，诸位贤友！什么是内在的火界呢？凡是内在的、属于自身的、火热的、火性的、被执取的。即：‘由此身体被温暖、衰老、发烧燃烧；由此，所吃的、喝的、嚼的、尝的得以恰当消化；或者其他任何内在于自身、火热的、火性的、被执取的。’诸位贤友！这被称为内在的火界。

What is the internal fire property? Whatever internal, belonging to oneself, is fire, fiery, & sustained: that by which [the body] is warmed, aged, & consumed with fever; and that by which what is eaten, drunk, chewed, & savored gets properly digested, or whatever else internal, within oneself, is fire, fiery, & sustained: This is called the internal fire property.

Yā ceva kho pana ajjhattikā tejodhātu yā ca bāhirā tejodhātu, tejodhāturevesā.

这个内在的火界和外在的火界，都只是火界。

Now both the internal fire property and the external fire property are simply fire property.

‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā tejodhātuyā nibbindati, tejodhātuyā cittaṃ virājeti.

而且，应当以如实的正确智慧这样看待它：‘这不是我的，这不是我，这不是我的自我。’当以如实的正确智慧这样看待之后，就会对火界感到厌离，使心对火界离欲。

And that should be seen as it actually is present with right discernment: 'This is not mine, this is not me, this is not my self.' When one sees it thus as it actually is present with right discernment, one becomes disenchanted with the fire property and makes the mind dispassionate toward the fire property.

Hoti kho so, āvuso, samayo yaṃ bāhirā tejodhātu pakuppati. Sā gāmampi dahati, nigamampi dahati, nagarampi dahati, janapadampi dahati, janapadapadesampi dahati. Sā haritantaṃ vā panthantaṃ vā selantaṃ vā udakantaṃ vā ramaṇīyaṃ vā bhūmibhāgaṃ āgamma anāhārā nibbāyati. Hoti kho so, āvuso, samayo yaṃ kukkuṭapattenapi nhārudaddulenapi aggiṃ gavesanti.

诸位贤友！有时候，外在的火界会变得狂暴，它烧毁村庄、烧毁乡镇、烧毁城市、烧毁地区、烧毁国家。当它蔓延到绿地区域边缘、道路边缘、岩石区域边缘、水边，或者来到一片青翠、水源充足的地方时，会因为缺乏燃料而熄灭。诸位贤友！有时候，人们甚至需要用鸡翅骨和筋腱碎屑来尝试生火。

Now there comes a time, friends, when the external fire property is provoked and consumes village, town, city, district, & country; and then, coming to the edge of a green district, the edge of a road, the edge of a rocky district, to the water's edge, or to a lush, well-watered area, goes out from lack of sustenance. There comes a time when people try to make fire using a wing-bone & tendon parings.

Tassā hi nāma, āvuso, bāhirāya tejodhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati. Kiṃ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? Atha khvāssa notevettha hoti

诸位贤友！既然连如此强大的外在火界，它的无常性、坏灭性、衰败性、变易性都能被（以智慧）洞察到。那么，对于这个由渴爱所执持的短暂身体，说“我”或“我的”或“我之所属”又有什么意义呢？实际上，这里并没有这样的东西存在！

So when even in the external fire property — so vast — inconstancy will be discerned, destructibility will be discerned, a tendency to decay will be discerned, changeability will be discerned, then what in this short-lasting body, sustained by clinging, is 'I' or 'mine' or 'what I am'? It has here only a 'no.'

…pe…

诸位贤友！如果其他人辱骂、诽谤、激怒、骚扰某个比丘，他应该这样了知：‘在我之内，生起了一种由耳触所生的苦受。这是有缘而生的，不是无缘而生的。缘于什么呢？缘于触。’然后他观察到：‘触是无常的’，观察到‘受是无常的’，观察到‘想是无常的’，观察到‘行是无常的’，观察到‘识是无常的’。他的心，以（火）界作为所缘/支持，会跃升、变得确信、稳固和解脱。

Now if other people insult, malign, exasperate, & harass a monk [who has discerned this], he discerns that 'A painful feeling, born of ear-contact, has arisen within me. And that is dependent, not independent. Dependent on what? Dependent on contact.' And he sees that contact is inconstant, feeling is inconstant, perception is inconstant, consciousness is inconstant. His mind, with the [fire] property as its object/support, leaps up, grows confident, steadfast, & released.

…pe…

诸位贤友！如果其他人以不受欢迎、不愉快、不喜欢的方式对待比丘——用拳头接触、用土块接触、用棍棒接触、用刀剑接触。他应该这样了知：‘这个身体的本质就是这样，在这样的身体上，拳头的接触会来临，土块的接触会来临，棍棒的接触会来临，刀剑的接触也会来临。’

And if other people attack the monk in ways that are undesirable, displeasing, & disagreeable — through contact with fists, contact with stones, contact with sticks, or contact with knives — the monk discerns that 'This body is of such a nature that contacts with fists come, contacts with stones come, contacts with sticks come, & contacts with knives come.

…pe…

世尊在《锯喻经》的教导中曾这样说过：‘诸比丘！即使盗贼、恶人用两端带柄的锯子残忍地将你们的肢体一一锯断，你们当中若有人因此而心生嗔恨，他就不是奉行我的教导者。’因此，我将发起精进，不懈怠；建立正念，不迷乱；身躯平静，不激动；内心专注，归于一境。‘现在，任凭拳头的接触来到这个身体，任凭土块、棍棒、刀剑的接触来到这个身体吧，因为这就是奉行佛陀教导的方式。’

Now the Blessed One has said, in his exhortation of the simile of the saw, "Monks, even if bandits were to carve you up savagely, limb by limb, with a two-handled saw, he among you who let his heart get angered even at that would not be doing my bidding." So my persistence will be aroused & untiring, my mindfulness established & unconfused, my body calm & unaroused, my mind centered & unified. And now let contact with fists come to this body, let contact with stones, with sticks, with knives come to this body, for this is how the Buddha's bidding is done.'

…pe…

诸位贤友！如果比丘像这样忆念佛、忆念法、忆念僧，但基于善法的舍心未能建立起来，他会因此感到警觉并生起紧迫感：‘这对我来说是损失，不是收获；是坏的获得，不是好的获得，因为当我这样忆念佛、法、僧时，基于善法的舍心却没能在内心建立起来。’

And if, in the monk recollecting the Buddha, Dhamma, & Sangha in this way, equanimity based on what is skillful is not established, he feels apprehensive at that and gives rise to a sense of urgency: 'It is a loss for me, not a gain; ill-gotten for me, not well-gotten, that when I recollect the Buddha, Dhamma, & Sangha in this way, equanimity based on what is skillful is not established within me.'

…pe…

诸位贤友！就像儿媳见到公公时会感到拘谨并生起（想要取悦他的）紧迫感；同样地，诸位贤友！如果比丘像这样忆念佛、忆念法、忆念僧，但基于善法的舍心未能建立起来，他会因此感到警觉并生起紧迫感：‘这对我来说是损失，不是收获；是坏的获得，不是好的获得，因为当我这样忆念佛、法、僧时，基于善法的舍心却没能在内心建立起来。’

Just as when a daughter-in-law, on seeing her father-in-law, feels apprehensive and gives rise to a sense of urgency [to please him], in the same way, if, in the monk recollecting the Buddha, Dhamma, & Sangha in this way, equanimity based on what is skillful is not established, he feels apprehensive at that and gives rise to a sense of urgency: 'It is a loss for me, not a gain; ill-gotten for me, not well-gotten, that when I recollect the Buddha, Dhamma, & Sangha in this way, equanimity based on what is skillful is not established within me.'

Tassa ce, āvuso, bhikkhuno evaṃ buddhaṃ anussarato evaṃ dhammaṃ anussarato evaṃ saṅghaṃ anussarato upekkhā kusalanissitā saṇṭhāti, so tena attamano hoti. Ettāvatāpi kho, āvuso, bhikkhuno bahukataṃ hoti.

诸位贤友！但如果比丘像这样忆念佛、忆念法、忆念僧，基于善法的舍心能够建立起来，他会因此感到满意。诸位贤友！仅仅做到这一点，比丘就已经成就很多了。

But if, in the monk recollecting the Buddha, Dhamma, & Sangha in this way, equanimity based on what is skillful is established, then he is gratified at that. And even to this extent, friends, the monk has accomplished a great deal.

第四节 ❦ 风界 The Wind Property [6]

﹝第六卷 ➲﹞ 305. Katamā cāvuso, vāyodhātu? Vāyodhātu siyā ajjhattikā, siyā bāhirā.

还有，诸位贤友！什么是风界呢？曰：

风界可以是内在的，也可以是外在的。

And what is the wind property? The wind property may be either internal or external.

Katamā cāvuso, ajjhattikā vāyodhātu? Yaṃ ajjhattaṃ paccattaṃ vāyo vāyogataṃ upādinnaṃ, seyyathidaṃ – uddhaṅgamā vātā, adhogamā vātā, kucchisayā vātā, koṭṭhāsayā [koṭṭhasayā (sī. pī.)] vātā, aṅgamaṅgānusārino vātā, assāso passāso iti, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ vāyo vāyogataṃ upādinnaṃ – ayaṃ vuccatāvuso, ajjhattikā vāyodhātu.

还有，诸位贤友！什么是内在的风界呢？曰：

凡是内在的、属于自身的、风的、风性的、被执取的。例如：

➊ 上行的风（如打嗝、呕吐相关的气）；

➋ 下行的风（如排气、排便相关的气）；

➌ 腹中的风（胃肠内的气）；

➍ 肠中的风（肠道内的气）；

➎ 循行于肢体的风（体内循环流动的气）；

➏ 入息和出息（呼吸）；

➐ 又或者，其他任何内在于自身、风的、风性的、被执取的。

诸位贤友！这被称为内在的风界。

What is the internal wind property? Whatever internal, belonging to oneself, is wind, windy, & sustained: up-going winds, down-going winds, winds in the stomach, winds in the intestines, winds that course through the body, in-&-out breathing, or whatever else internal, within oneself, is wind, windy, & sustained: This is called the internal wind property.

Yā ceva kho pana ajjhattikā vāyodhātu, yā ca bāhirā vāyodhātu, vāyodhāturevesā.

再者，无论是内在的风界，还是外在的风界，这些都（被称）为风界。

Now both the internal wind property and the external wind property are simply wind property.

‘Taṃ netaṃ mama nesohamasmi na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā vāyodhātuyā nibbindati vāyodhātuyā cittaṃ virājeti.

而且：‘这不是我的，这不是我，这不是我的自我。’应当以如实的正确智慧这样看待它。当以如实的正确智慧这样看待之后，就会对风界感到厌离，使心对风界离欲。

And that should be seen as it actually is present with right discernment: 'This is not mine, this is not me, this is not my self.' When one sees it thus as it actually is present with right discernment, one becomes disenchanted with the wind property and makes the mind dispassionate toward the wind property.

Hoti kho so, āvuso, samayo yaṃ bāhirā vāyodhātu pakuppati. Sā gāmampi vahati, nigamampi vahati, nagarampi vahati, janapadampi vahati, janapadapadesampi vahati. Hoti kho so, āvuso, samayo yaṃ gimhānaṃ pacchime māse tālavaṇṭenapi vidhūpanenapi vātaṃ pariyesanti, ossavanepi tiṇāni na icchanti.

诸位贤友！有时候，外在的风界会变得狂暴，它吹走村庄、吹走乡镇、吹走城市、吹走地区、吹走国家。诸位贤友！有时候，在热季的最后一个月，人们用扇子或风箱来寻求风，但连茅草屋檐边的小草都不动一下。

Now there comes a time, friends, when the external wind property is provoked and blows away village, town, city, district, & country. There comes a time when, in the last month of the hot season, people try to start a breeze with a fan or bellows, and even the grass at the fringe of a thatch roof doesn't stir.

Tassā hi nāma, āvuso, bāhirāya vāyodhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati. Kiṃ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? Atha khvāssa notevettha hoti.

诸位贤友！既然连如此强大的外在风界，它的无常性、坏灭性、衰败性、变易性都能被（以智慧）洞察到。那么，对于这个由渴爱所执持的短暂身体，说“我”或“我的”或“我之所属”又有什么意义呢？实际上，这里并没有这样的东西存在！

So when even in the external wind property — so vast — inconstancy will be discerned, destructibility will be discerned, a tendency to decay will be discerned, changeability will be discerned, then what in this short-lasting body, sustained by clinging, is 'I' or 'mine' or 'what I am'? It has here only a 'no.'

Tañce, āvuso, bhikkhuṃ pare akkosanti paribhāsanti rosenti vihesenti. So evaṃ pajānāti, uppannā kho me ayaṃ sotasamphassajā dukkhā vedanā. Sā ca kho paṭicca, no apaṭicca. Kiṃ paṭicca? Phassaṃ paṭicca. Sopi phasso aniccoti passati, vedanā aniccāti passati, saññā aniccāti passati, saṅkhārā aniccāti passati, viññāṇaṃ aniccanti passati. Tassa dhātārammaṇameva cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati.

诸位贤友！如果其他人对某个比丘辱骂、诽谤、激怒、骚扰，他应该这样了知：‘在我之内，生起了一种由耳触所生的苦受。这是有缘而生的，不是无缘而生的。缘于什么呢？缘于触。’然后他观察到：‘触是无常的’，观察到‘受是无常的’，观察到‘想是无常的’，观察到‘行是无常的’，观察到‘识是无常的’。他的心，以（风）界作为所缘/支持，会跃升、变得确信、稳固和解脱。

Now if other people insult, malign, exasperate, & harass a monk [who has discerned this], he discerns that 'A painful feeling, born of ear-contact, has arisen within me. And that is dependent, not independent. Dependent on what? Dependent on contact.' And he sees that contact is inconstant, feeling is inconstant, perception is inconstant, consciousness is inconstant. His mind, with the [wind] property as its object/support, leaps up, grows confident, steadfast, & released.

Tañce, āvuso, bhikkhuṃ pare aniṭṭhehi akantehi amanāpehi samudācaranti, pāṇisamphassenapi leḍḍusamphassenapi daṇḍasamphassenapi satthasamphassenapi. So evaṃ pajānāti ‘tathābhūto kho ayaṃ kāyo yathābhūtasmiṃ kāye pāṇisamphassāpi kamanti, leḍḍusamphassāpi kamanti, daṇḍasamphassāpi kamanti, satthasamphassāpi kamanti.

诸位贤友！如果其他人以不受欢迎、不愉快、不喜欢的方式对待比丘；用拳头接触、用土块接触、用棍棒接触、用刀剑接触。他应该这样了知：‘这个身体的本质就是这样，在这样的身体上，拳头的接触会来临，土块的接触会来临，棍棒的接触会来临，刀剑的接触也会来临。’

And if other people attack the monk in ways that are undesirable, displeasing, & disagreeable — through contact with fists, contact with stones, contact with sticks, or contact with knives — the monk discerns that 'This body is of such a nature that contacts with fists come, contacts with stones come, contacts with sticks come, & contacts with knives come.

Vuttaṃ kho panetaṃ bhagavatā kakacūpamovāde “ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṃ. Tatrāpi yo mano padūseyya, na me so tena sāsanakaro”ti. Āraddhaṃ kho pana me vīriyaṃ bhavissati asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. Kāmaṃ dāni imasmiṃ kāye pāṇisamphassāpi kamantu, leḍḍusamphassāpi kamantu, daṇḍasamphassāpi kamantu, satthasamphassāpi kamantu. Karīyati hidaṃ buddhānaṃ sāsana’nti.

世尊在《锯喻经》的教导中曾这样说过：‘诸比丘！即使盗贼、恶人用两端带柄的锯子残忍地将你们的肢体一一锯断，你们当中若有人因此而心生嗔恨，他就不是奉行我的教导者。’因此，我将发起精进，不懈怠；建立正念，不迷乱；身躯平静，不激动；内心专注，归于一境。‘现在，任凭拳头的接触来到这个身体，任凭土块、棍棒、刀剑的接触来到这个身体吧，因为这就是奉行佛陀教导的方式。’

Now the Blessed One has said, in his exhortation of the simile of the saw, "Monks, even if bandits were to carve you up savagely, limb by limb, with a two-handled saw, he among you who let his heart get angered even at that would not be doing my bidding." So my persistence will be aroused & untiring, my mindfulness established & unconfused, my body calm & unaroused, my mind centered & unified. And now let contact with fists come to this body, let contact with stones, with sticks, with knives come to this body, for this is how the Buddha's bidding is done.'

Tassa ce, āvuso, bhikkhuno evaṃ buddhaṃ anussarato, evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato upekkhā kusalanissitā na saṇṭhāti. So tena saṃvijjati saṃvegaṃ āpajjati – ‘alābhā vata me, na vata me lābhā, dulladdhaṃ vata me, na vata me suladdhaṃ. Yassa me evaṃ buddhaṃ anussarato, evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato upekkhā kusalanissitā na saṇṭhātī’ti.

诸位贤友！如果比丘像这样忆念佛、忆念法、忆念僧，但基于善法的舍心未能建立起来，他会因此感到警觉并生起紧迫感：‘这对我来说是损失，不是收获；是坏的获得，不是好的获得，因为当我这样忆念佛、法、僧时，基于善法的舍心却没能在内心建立起来。’

And if, in the monk recollecting the Buddha, Dhamma, & Sangha in this way, equanimity based on what is skillful is not established, he feels apprehensive at that and gives rise to a sense of urgency: 'It is a loss for me, not a gain; ill-gotten for me, not well-gotten, that when I recollect the Buddha, Dhamma, & Sangha in this way, equanimity based on what is skillful is not established within me.'

Seyyathāpi, āvuso, suṇisā sasuraṃ disvā saṃvijjati saṃvegaṃ āpajjati; evameva kho, āvuso, tassa ce bhikkhuno evaṃ buddhaṃ anussarato, evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato, upekkhā kusalanissitā na saṇṭhāti. So tena saṃvijjati saṃvegaṃ āpajjati – ‘alābhā vata me, na vata me lābhā, dulladdhaṃ vata me, na vata me suladdhaṃ. Yassa me evaṃ buddhaṃ anussarato, evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato, upekkhā kusalanissitā na saṇṭhātī’ti.

诸位贤友！就像儿媳见到公公时会感到拘谨并生起（想要取悦他的）紧迫感；同样地，诸位贤友！如果比丘像这样忆念佛、忆念法、忆念僧，但基于善法的舍心未能建立起来，他会因此感到警觉并生起紧迫感：‘这对我来说是损失，不是收获；是坏的获得，不是好的获得，因为当我这样忆念佛、法、僧时，基于善法的舍心却没能在内心建立起来。’

Just as when a daughter-in-law, on seeing her father-in-law, feels apprehensive and gives rise to a sense of urgency [to please him], in the same way, if, in the monk recollecting the Buddha, Dhamma, & Sangha in this way, equanimity based on what is skillful is not established, he feels apprehensive at that and gives rise to a sense of urgency: 'It is a loss for me, not a gain; ill-gotten for me, not well-gotten, that when I recollect the Buddha, Dhamma, & Sangha in this way, equanimity based on what is skillful is not established within me.'

Tassa ce, āvuso, bhikkhuno evaṃ buddhaṃ anussarato, evaṃ dhammaṃ anussarato, evaṃ saṅghaṃ anussarato, upekkhā kusalanissitā saṇṭhāti, so tena attamano hoti. Ettāvatāpi kho, āvuso, bhikkhuno bahukataṃ hoti.

诸位贤友！但如果比丘像这样忆念佛、忆念法、忆念僧，基于善法的舍心能够建立起来，他会因此感到满意。诸位贤友！仅仅做到这一点，比丘就已经成就很多了。

But if, in the monk recollecting the Buddha, Dhamma, & Sangha in this way, equanimity based on what is skillful is established, then he is gratified at that. And even to this extent, friends, the monk has accomplished a great deal.

第三章 ✩ 灭圣谛与道圣谛──如空屋 The Space Property [7]

﹝第七卷 ➲﹞ 306. Seyyathāpi, āvuso, kaṭṭhañca paṭicca valliñca paṭicca tiṇañca paṭicca mattikañca paṭicca ākāso parivārito agāraṃ tveva saṅkhaṃ gacchati;

诸位贤友！就像依于木材、藤条、草和泥土，空间被围绕起来，就被称为‘房屋’。

"Friends, just as when — in dependence on timber, vines, grass, & clay — space is enclosed and is gathered under the term 'house,'

evameva kho, āvuso, aṭṭhiñca paṭicca nhāruñca paṭicca maṃsañca paṭicca cammañca paṭicca ākāso parivārito rūpaṃ tveva saṅkhaṃ gacchati.

同样地，诸位贤友！依于骨、筋腱、肌肉和皮肤，空间被围绕起来，就被称为‘色身（形态）’。

in the same way, when space is enclosed in dependence on bones, tendons, muscle, & skin, it is gathered under the term, 'form.'

第一节 ❦ 眼之缘生 Dependent Co-arising of the Eye [7]

Ajjhattikañceva, āvuso, cakkhuṃ aparibhinnaṃ hoti, bāhirā ca rūpā na āpāthaṃ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti.

诸位贤友！如果内在的眼睛是完好的，但外在的色（形色、颜色）没有进入（眼根的）范围，并且没有相应的作意（注意、专注），那么，相应的识的部分就不会生起。

Now if internally the eye is intact but externally forms do not come into range, nor is there a corresponding engagement, then there is no appearing of the corresponding type of consciousness.

Ajjhattikañceva [ajjhattikañce (sī. syā. pī.), ajjhattikañcepi (?)], āvuso, cakkhuṃ aparibhinnaṃ hoti bāhirā ca rūpā āpāthaṃ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti.

诸位贤友！如果内在的眼睛是完好的，并且外在的色进入了（眼根的）范围，但没有相应的作意，那么，相应的识的部分仍然不会生起。

If internally the eye is intact and externally forms come into range, but there is no corresponding engagement, then there is no appearing of the corresponding type of consciousness.

Yato ca kho, āvuso, ajjhattikañceva cakkhuṃ aparibhinnaṃ hoti, bāhirā ca rūpā āpāthaṃ āgacchanti, tajjo ca samannāhāro hoti. Evaṃ tajjassa viññāṇabhāgassa pātubhāvo hoti.

诸位贤友！但当内在的眼睛是完好的，外在的色进入了（眼根的）范围，并且有相应的作意存在时，那时相应的识的部分就会生起。

But when internally the eye is intact and externally forms come into range, and there is a corresponding engagement, then there is the appearing of the corresponding type of consciousness.

Yaṃ tathābhūtassa rūpaṃ taṃ rūpupādānakkhandhe saṅgahaṃ gacchati, yā tathābhūtassa vedanā sā vedanupādānakkhandhe saṅgahaṃ gacchati, yā tathābhūtassa saññā sā saññupādānakkhandhe saṅgahaṃ gacchati, ye tathābhūtassa saṅkhārā te saṅkhārupādānakkhandhe saṅgahaṃ gacchanti, yaṃ tathābhūtassa viññāṇaṃ taṃ viññāṇupādānakkhandhe saṅgahaṃ gacchati.

如此生起状态中的色（物质方面）被归入色取蕴；如此生起状态中的受（感受）被归入受取蕴；如此生起状态中的想（概念、认知）被归入想取蕴；如此生起状态中的诸行（意志、造作）被归入行取蕴；如此生起状态中的识（了别、认知）被归入识取蕴。

The form of what has thus come into being is gathered under the form clinging-aggregate. The feeling of what has thus come into being is gathered under the feeling clinging-aggregate. The perception of what has thus come into being is gathered under the perception clinging-aggregate. The fabrications of what has thus come into being are gathered under the fabrication clinging-aggregate. The consciousness of what has thus come into being is gathered under the consciousness clinging-aggregate.

So evaṃ pajānāti – evañhi kira imesaṃ pañcannaṃ upādānakkhandhānaṃ saṅgaho sannipāto samavāyo hoti.

他了知：‘看来，这五种取蕴就是这样聚集、会合、聚合而成的。’

One discerns, 'This, it seems, is how there is the gathering, meeting, & convergence of these five clinging-aggregates.

Vuttaṃ kho panetaṃ bhagavatā – “yo paṭiccasamuppādaṃ passati so dhammaṃ passati; yo dhammaṃ passati so paṭiccasamuppādaṃ passatī”ti.

而且，世尊确实说过：‘见到缘起的人，即见到法；见到法的人，即见到缘起。’

Now, the Blessed One has said, "Whoever sees dependent co-arising sees the Dhamma; whoever sees the Dhamma sees dependent co-arising."

Paṭiccasamuppannā kho panime yadidaṃ pañcupādānakkhandhā. Yo imesu pañcasu upādānakkhandhesu chando ālayo anunayo ajjhosānaṃ so dukkhasamudayo. Yo imesu pañcasu upādānakkhandhesu chandarāgavinayo chandarāgappahānaṃ, so dukkhanirodhoti. Ettāvatāpi kho, āvuso, bhikkhuno bahukataṃ hoti.

这些五取蕴确实是缘生的。对于这五取蕴的欲求、执取、耽溺、固守，就是苦的集起。对于这五取蕴，调伏欲贪、舍离欲贪，就是苦的寂灭。诸位贤友！仅仅做到这一点，比丘就已经成就很多了。

And these things — the five clinging-aggregates — are dependently co-arisen. Any desire, embracing, grasping, & holding-on to these five clinging-aggregates is the origination of stress. Any subduing of desire & passion, any abandoning of desire & passion for these five clinging-aggregates is the cessation of stress.' And even to this extent, friends, the monk has accomplished a great deal.

第二节 ❦ 耳之缘生 Dependent Co-arising of the Ear [7]

Ajjhattikañceva, āvuso, sotaṃ aparibhinnaṃ hoti

诸位贤友！如果内在的耳朵是完好的，但外在的声音没有进入（耳根的）范围，并且没有相应的作意，那么，相应的识的部分就不会生起。

诸位贤友！如果内在的耳朵是完好的，并且外在的声音进入了（耳根的）范围，但没有相应的作意，那么，相应的识的部分仍然不会生起。

诸位贤友！但当内在的耳朵是完好的，外在的声音进入了（耳根的）范围，并且有相应的作意存在时，那时相应的识的部分就会生起。

如此生起状态中的色被归入色取蕴……受……想……行……识被归入识取蕴。

他了知：‘看来，这五种取蕴就是这样聚集、会合、聚合而成的。’

而且，世尊确实说过：‘见到缘起的人，即见到法；见到法的人，即见到缘起。’

这些五取蕴确实是缘生的。对于这五取蕴的欲求、执取、随从、耽着，就是苦的集起。对于这五取蕴，调伏欲贪、舍离欲贪，就是苦的寂灭。诸位贤友！仅仅做到这一点，比丘就已经成就很多了。

Now if internally the ear is intact...

第三节 ❦ 鼻之缘生 Dependent Co-arising of the Nose [7]

…pe… ghānaṃ aparibhinnaṃ hoti

诸位贤友！如果内在的鼻子是完好的，但外在的气味没有进入（鼻根的）范围，并且没有相应的作意，那么，相应的识的部分就不会生起。

诸位贤友！如果内在的鼻子是完好的，并且外在的气味进入了（鼻根的）范围，但没有相应的作意，那么，相应的识的部分仍然不会生起。

诸位贤友！但当内在的鼻子是完好的，外在的气味进入了（鼻根的）范围，并且有相应的作意存在时，那时相应的识的部分就会生起。

如此生起状态中的色被归入色取蕴……受……想……行……识被归入识取蕴。

他了知：‘看来，这五种取蕴就是这样聚集、会合、聚合而成的。’

而且，世尊确实说过：‘见到缘起的人，即见到法；见到法的人，即见到缘起。’

这些五取蕴确实是缘生的。对于这五取蕴的欲求、执取、随从、耽着，就是苦的集起。对于这五取蕴，调伏欲贪、舍离欲贪，就是苦的寂灭。诸位贤友！仅仅做到这一点，比丘就已经成就很多了。

Now if internally the nose is intact...

第四节 ❦ 舌之缘生 Dependent Co-arising of the Tongue [7]

… jivhā aparibhinnā hoti

诸位贤友！如果内在的舌头是完好的，但外在的味道没有接触（舌根），并且没有相应的作意，那么，相应的识的部分就不会生起。

诸位贤友！如果内在的舌头是完好的，并且外在的味道接触了（舌根），但没有相应的作意，那么，相应的识的部分仍然不会生起。

诸位贤友！但当内在的舌头是完好的，外在的味道接触了（舌根），并且有相应的作意存在时，那时相应的识的部分就会生起。

如此生起状态中的色被归入色取蕴……受……想……行……识被归入识取蕴。

他了知：‘看来，这五种取蕴就是这样聚集、会合、聚合而成的。’

而且，世尊确实说过：‘见到缘起的人，即见到法；见到法的人，即见到缘起。’

这些五取蕴确实是缘生的。对于这五取蕴的欲求、执取、随从、耽着，就是苦的集起。对于这五取蕴，调伏欲贪、舍离欲贪，就是苦的寂灭。诸位贤友！仅仅做到这一点，比丘就已经成就很多了。

Now if internally the tongue is intact...

第五节 ❦ 身之缘生 Dependent Co-arising of the Body [7]

… kāyo aparibhinno hoti

诸位贤友！如果内在的身体是完好的，但外在的触（可触物）没有接触（身根），并且没有相应的作意，那么，相应的识的部分就不会生起。

诸位贤友！如果内在的身体是完好的，并且外在的触接触了（身根），但没有相应的作意，那么，相应的识的部分仍然不会生起。

诸位贤友！但当内在的身体是完好的，外在的触接触了（身根），并且有相应的作意存在时，那时相应的识的部分就会生起。

如此生起状态中的色被归入色取蕴……受……想……行……识被归入识取蕴。

他了知：‘看来，这五种取蕴就是这样聚集、会合、聚合而成的。’

而且，世尊确实说过：‘见到缘起的人，即见到法；见到法的人，即见到缘起。’

这些五取蕴确实是缘生的。对于这五取蕴的欲求、执取、随从、耽着，就是苦的集起。对于这五取蕴，调伏欲贪、舍离欲贪，就是苦的寂灭。诸位贤友！仅仅做到这一点，比丘就已经成就很多了。

Now if internally the body is intact...

第六节 ❦ 意之缘生 Dependent Co-arising of the Intellect [7]

… mano aparibhinno hoti, bāhirā ca dhammā na āpāthaṃ āgacchanti no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti.

诸位贤友！如果内在的意（心）是完好的，但外在的法（心所感知的对象）没有进入（意根的）范围，并且没有相应的作意，那么，相应的识的部分就不会生起。

Now if internally the intellect is intact but externally ideas do not come into range, nor is there a corresponding engagement, then there is no appearing of the corresponding type of consciousness.

Ajjhattiko ceva, āvuso, mano aparibhinno hoti, bāhirā ca dhammā āpāthaṃ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti.

诸位贤友！如果内在的意是完好的，并且外在的法进入了（意根的）范围，但没有相应的作意，那么，相应的识的部分仍然不会生起。

If internally the intellect is intact and externally ideas come into range, but there is no corresponding engagement, then there is no appearing of the corresponding type of consciousness.

Yato ca kho, āvuso, ajjhattiko ceva mano aparibhinno hoti, bāhirā ca dhammā āpāthaṃ āgacchanti, tajjo ca samannāhāro hoti, evaṃ tajjassa viññāṇabhāgassa pātubhāvo hoti.

诸位贤友！但当内在的意是完好的，外在的法进入了（意根的）范围，并且有相应的作意存在时，那时相应的识的部分就会生起。

But when internally the intellect is intact and externally ideas come into range, and there is a corresponding engagement, then there is the appearing of the corresponding type of consciousness.

Yaṃ tathābhūtassa rūpaṃ taṃ rūpupādānakkhandhe saṅgahaṃ gacchati, yā tathābhūtassa vedanā sā vedanupādānakkhandhe saṅgahaṃ gacchati, yā tathābhūtassa saññā sā saññupādānakkhandhe saṅgahaṃ gacchati, ye tathābhūtassa saṅkhārā te saṅkhārupādānakkhandhe saṅgahaṃ gacchanti, yaṃ tathābhūtassa viññāṇaṃ taṃ viññāṇupādānakkhandhe saṅgahaṃ gacchati.

如此生起状态中的色被归入色取蕴；如此生起状态中的受被归入受取蕴；如此生起状态中的想被归入想取蕴；如此生起状态中的诸行被归入行取蕴；如此生起状态中的识被归入识取蕴。

"The form of what has thus come into being is gathered under the form clinging-aggregate. The feeling of what has thus come into being is gathered under the feeling clinging-aggregate. The perception of what has thus come into being is gathered under the perception clinging-aggregate. The fabrications of what has thus come into being are gathered under the fabrication clinging-aggregate. The consciousness of what has thus come into being is gathered under the consciousness clinging-aggregate.

So evaṃ pajānāti – ‘evañhi kira imesaṃ pañcannaṃ upādānakkhandhānaṃ saṅgaho sannipāto samavāyo hoti.

他了知：‘看来，这五种取蕴就是这样聚集、会合、聚合而成的。’

One discerns, 'This, it seems, is how there is the gathering, meeting, & convergence of these five clinging-aggregates.

Vuttaṃ kho panetaṃ bhagavatā – “yo paṭiccasamuppādaṃ passati so dhammaṃ passati; yo dhammaṃ passati so paṭiccasamuppādaṃ passatī”ti.

而且，世尊确实说过：‘见到缘起的人，即见到法；见到法的人，即见到缘起。’

Now, the Blessed One has said, "Whoever sees dependent co-arising sees the Dhamma; whoever sees the Dhamma sees dependent co-arising."

Paṭiccasamuppannā kho panime yadidaṃ pañcupādānakkhandhā. Yo imesu pañcasu upādānakkhandhesu chando ālayo anunayo ajjhosānaṃ so dukkhasamudayo. Yo imesu pañcasu upādānakkhandhesu chandarāgavinayo chandarāgappahānaṃ so dukkhanirodhoti. Ettāvatāpi kho, āvuso, bhikkhuno bahukataṃ hotī”ti. Idamavoca āyasmā sāriputto.

这些五取蕴确实是缘生的。对于这五取蕴的欲求、执取、耽溺、固守，就是苦的集起。对于这五取蕴，调伏欲贪、舍离欲贪，就是苦的寂灭。诸位贤友！仅仅做到这一点，比丘就已经成就很多了。”舍利弗尊者这样说完。

And these things — the five clinging-aggregates — are dependently co-arisen. Any desire, embracing, grasping, & holding-on to these five clinging-aggregates is the origination of stress. Any subduing of desire & passion, any abandoning of desire & passion for these five clinging-aggregates is the cessation of stress.' And even to this extent, friends, the monk has accomplished a great deal." That is what Ven. Sariputta said.

第三品 ✫ 结语 Epilog [7]

Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinandunti.

那些比丘心满意足，

欢喜信受舍利弗尊者所说的话！

Gratified, the monks delighted in Ven. Sariputta's words.

Mahāhatthipadopamasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.

象迹喻大经 ～譬喻品‧第八经终

The Great Elephant Footprint Simile: the Eighth.

～《中部经典‧譬喻品‧Mahāhatthipadopamasutta 象迹喻大经》(MN 28, 300-306)

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《1》Mūlapaṇṇāsapāḷi 根本分五十经篇 (MN 1-50, 1-513)/3. Opammavagga 譬喻品 (MN 21-30, 222-324)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.9 Mahāsāropamasutta 心材喻大经 (MN 29, 307-311)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Mahāsāropamasuttaṃ

307. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate acirapakkante devadatte. Tatra kho bhagavā devadattaṃ ārabbha bhikkhū āmantesi –

“Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo. So tena lābhasakkārasilokena attānukkaṃseti paraṃ vambheti – ‘ahamasmi lābhasakkārasilokavā [lābhī silokavā (sī. pī.), lābhī sakkāra silokavā (syā.)], ime panaññe bhikkhū appaññātā appesakkhā’ti. So tena lābhasakkārasilokena majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati.

“Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ atikkamma papaṭikaṃ, sākhāpalāsaṃ chetvā ādāya pakkameyya ‘sāran’ti maññamāno. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – ‘na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ, na aññāsi phegguṃ, na aññāsi tacaṃ, na aññāsi papaṭikaṃ, na aññāsi sākhāpalāsaṃ. Tathā hayaṃ [tathāpāyaṃ (ka.)] bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ atikkamma papaṭikaṃ, sākhāpalāsaṃ chetvā ādāya pakkanto ‘sāran’ti maññamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī’ti. Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo. So tena lābhasakkārasilokena attānukkaṃseti, paraṃ vambheti ‘ahamasmi lābhasakkārasilokavā, ime panaññe bhikkhū appaññātā appesakkhā’ti. So tena lābhasakkārasilokena majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati. Ayaṃ vuccati, bhikkhave, bhikkhu sākhāpalāsaṃ aggahesi brahmacariyassa; tena ca vosānaṃ āpādi.

308. “Idha pana, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati. Appamatto samāno sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti paripuṇṇasaṅkappo. So tāya sīlasampadāya attānukkaṃseti, paraṃ vambheti – ‘ahamasmi sīlavā kalyāṇadhammo, ime panaññe bhikkhū dussīlā pāpadhammā’ti. So tāya sīlasampadāya majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati.

“Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ, papaṭikaṃ chetvā ādāya pakkameyya ‘sāran’ti maññamāno. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – ‘na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ, na aññāsi phegguṃ, na aññāsi tacaṃ, na aññāsi papaṭikaṃ, na aññāsi sākhāpalāsaṃ. Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ, papaṭikaṃ chetvā ādāya pakkanto ‘sāran’ti maññamāno; yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī’ti.

“Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā”ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati. Appamatto samāno sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti paripuṇṇasaṅkappo. So tāya sīlasampadāya attānukkaṃseti, paraṃ vambheti – ‘ahamasmi sīlavā kalyāṇadhammo, ime panaññe bhikkhū dussīlā pāpadhammā’ti. So tāya sīlasampadāya majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati. Ayaṃ vuccati, bhikkhave, bhikkhu papaṭikaṃ aggahesi brahmacariyassa; tena ca vosānaṃ āpādi.

309. “Idha pana, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya sīlasampadāya na majjati nappamajjati na pamādaṃ āpajjati. Appamatto samāno samādhisampadaṃ ārādheti. So tāya samādhisampadāya attamano hoti paripuṇṇasaṅkappo. So tāya samādhisampadāya attānukkaṃseti, paraṃ vambheti – ‘ahamasmi samāhito ekaggacitto, ime panaññe bhikkhū asamāhitā vibbhantacittā’ti. So tāya samādhisampadāya majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati.

“Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ tacaṃ chetvā ādāya pakkameyya ‘sāran’ti maññamāno. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya ‘na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ, na aññāsi phegguṃ, na aññāsi tacaṃ, na aññāsi papaṭikaṃ, na aññāsi sākhāpalāsaṃ. Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ tacaṃ chetvā ādāya pakkanto ‘sāran’ti maññamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī’ti.

“Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā”ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya sīlasampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno samādhisampadaṃ ārādheti. So tāya samādhisampadāya attamano hoti paripuṇṇasaṅkappo. So tāya samādhisampadāya attānukkaṃseti, paraṃ vambheti – ‘ahamasmi samāhito ekaggacitto, ime panaññe bhikkhū asamāhitā vibbhantacittā’ti. So tāya samādhisampadāya majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati. Ayaṃ vuccati, bhikkhave, bhikkhu tacaṃ aggahesi brahmacariyassa; tena ca vosānaṃ āpādi.

310. “Idha pana, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati. Appamatto samāno sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya sīlasampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno samādhisampadaṃ ārādheti. So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya samādhisampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya samādhisampadāya na majjati nappamajjati na pamādaṃ āpajjati appamatto samāno ñāṇadassanaṃ ārādheti. So tena ñāṇadassanena attamano hoti paripuṇṇasaṅkappo. So tena ñāṇadassanena attānukkaṃseti, paraṃ vambheti – ‘ahamasmi jānaṃ passaṃ viharāmi. Ime panaññe bhikkhū ajānaṃ apassaṃ viharantī’ti. So tena ñāṇadassanena majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati.

“Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ phegguṃ chetvā ādāya pakkameyya ‘sāran’ti maññamāno. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – ‘na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ na aññāsi phegguṃ na aññāsi tacaṃ na aññāsi papaṭikaṃ na aññāsi sākhāpalāsaṃ. Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ phegguṃ chetvā ādāya pakkanto ‘sāran’ti maññamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī’ti. Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya sīlasampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno samādhisampadaṃ ārādheti. So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya samādhisampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya samādhisampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno ñāṇadassanaṃ ārādheti. So tena ñāṇadassanena attamano hoti paripuṇṇasaṅkappo. So tena ñāṇadassanena attānukkaṃseti, paraṃ vambheti – ‘ahamasmi jānaṃ passaṃ viharāmi, ime panaññe bhikkhū ajānaṃ apassaṃ viharantī’ti. So tena ñāṇadassanena majjati pamajjati pamādaṃ āpajjati, pamatto samāno dukkhaṃ viharati. Ayaṃ vuccati, bhikkhave, bhikkhu phegguṃ aggahesi brahmacariyassa; tena ca vosānaṃ āpādi.

311. “Idha pana, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti, na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya sīlasampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno samādhisampadaṃ ārādheti. So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya samādhisampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya samādhisampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno ñāṇadassanaṃ ārādheti. So tena ñāṇadassanena attamano hoti, no ca kho paripuṇṇasaṅkappo. So tena ñāṇadassanena na attānukkaṃseti, na paraṃ vambheti. So tena ñāṇadassanena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno asamayavimokkhaṃ ārādheti. Aṭṭhānametaṃ [aṭṭhānaṃ kho panetaṃ (ka.)], bhikkhave, anavakāso yaṃ so bhikkhu tāya asamayavimuttiyā parihāyetha.

“Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato sāraññeva chetvā ādāya pakkameyya ‘sāran’ti jānamāno. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – ‘aññāsi vatāyaṃ bhavaṃ puriso sāraṃ, aññāsi phegguṃ, aññāsi tacaṃ, aññāsi papaṭikaṃ, aññāsi sākhāpalāsaṃ. Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato sāraññeva chetvā ādāya pakkanto ‘sāran’ti jānamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ anubhavissatī’ti.

“Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti, na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya sīlasampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno samādhisampadaṃ ārādheti. So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya samādhisampadāya na attānukkaṃseti, na paraṃ vambheti. So tāya samādhisampadāya na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno ñāṇadassanaṃ ārādheti. So tena ñāṇadassanena attamano hoti, no ca kho paripuṇṇasaṅkappo. So tena ñāṇadassanena na attānukkaṃseti, na paraṃ vambheti. So tena ñāṇadassanena na majjati nappamajjati na pamādaṃ āpajjati, appamatto samāno asamayavimokkhaṃ ārādheti. Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ so bhikkhu tāya asamayavimuttiyā parihāyetha.

“Iti kho, bhikkhave, nayidaṃ brahmacariyaṃ lābhasakkārasilokānisaṃsaṃ, na sīlasampadānisaṃsaṃ, na samādhisampadānisaṃsaṃ, na ñāṇadassanānisaṃsaṃ. Yā ca kho ayaṃ, bhikkhave, akuppā cetovimutti – etadatthamidaṃ, bhikkhave, brahmacariyaṃ, etaṃ sāraṃ etaṃ pariyosānan”ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Mahāsāropamasuttaṃ niṭṭhitaṃ navamaṃ.

☸---------------------------------------------------------------------

第二十九 心材喻大经 Mahāsāropamasuttaṃ

我是这样听说的。

提婆达多离开僧团不久，那时世尊住在王舍城的灵鹫山。当时，世尊因为提婆达多的缘故，

像下面这样告诉各位比丘：

“各位比丘！在这里，有一位善男子，因为信仰而从在家的生活出家修行，他这样思考：‘我被生、老、死、

愁、悲、苦、忧、恼所困扰，沉溺于痛苦之中，被痛苦所征服。是时候了！应该要彻底了知这整个苦蕴的终结。’

他这样出家后，获得了利养、恭敬和名声。他因为这些利养、恭敬和名声而心满意足，认为自己的目标已经达成。

他因为这些利养、恭敬和名声而抬高自己、贬低他人说：‘我获得了利养和名声，而其他那些比丘

默默无闻、缺少影响力。’他因为这些利养、恭敬和名声而变得骄傲自满、放逸，沉溺于放逸，由于放逸的结果而生活在痛苦中。

各位比丘！就好比有个人需要心材、寻找心材、到处探求心材［他拿着斧头进入森林］，来到一棵有心材的大树前，

却越过了心材，越过了边材（肤材），越过了树皮，越过了韧皮（薄皮），砍下树枝和树叶，以为这就是‘心材’而拿走了。

一个有眼力的人看见他，会这样说：‘唉！这个人真不认识心材，不认识边材，不认识树皮，不

认识韧皮，也不认识枝叶。这个人需要心材、寻找心材、到处探求心材［他拿着斧头进入森林］，来到

一棵有心材的大树前，却越过了心材，越过了边材，越过了树皮，越过了韧皮，砍下树枝和树叶，

以为这就是心材而拿走了。他想用这（假心材）来做需要心材才能做成的东西，那他是无法成功的。’

各位比丘！同样地，在这里，有一位善男子因为信仰而从在家的生活出家修行，他这样思考：‘我被生、老、死、愁、悲、苦、忧、

恼所困扰，沉溺于痛苦之中，被痛苦所征服。是时候了！应该要彻底了知这整个苦蕴的终结。’

他这样出家后，获得了利养、恭敬和名声。他因为这些利养、恭敬和名声而心满意足，认为自己的目标已经达成。

他因为这些利养、恭敬和名声而抬高自己、贬低他人说：‘我获得了利养和名声，而其他那些比丘默默无闻、缺少影响力。’

他因为这些利养、恭敬和名声而变得骄傲自满、放逸，沉溺于放逸，由于放逸的结果而生活在痛苦中。各位比丘！

这被称为：这位比丘只抓取了梵行的枝叶，并到此为止了。”

“各位比丘！在这里，另有一位善男子因为信仰而从在家的生活出家修行，他这样思考：‘我被生、老、死、

愁、悲、苦、忧、恼所困扰，沉溺于痛苦之中，被痛苦所征服。是时候了！应该要彻底了知这整个苦蕴的终结。’

他这样出家后，获得了利养、恭敬和名声。他不因为那些利养、恭敬和名声而心满意足，不认为目标已经达成。

他不因为那些利养、恭敬和名声而抬高自己、贬低他人。他不因为那些利养、恭敬和名声而骄傲自满、放逸，

不沉溺于放逸。由于不放逸，他致力于达成戒的圆满成就。他因为这戒的成就而心满意足，认为目标已经达成。

他因为这戒的成就而抬高自己、贬低他人说：‘我持守戒律、具备善法，而其他那些比丘是毁坏戒律者，具有恶法者。’

他因为这戒的成就而变得骄傲自满、放逸，沉溺于放逸，由于放逸的结果而生活在痛苦中。各位比丘！就好比有个人需要心材、

寻找心材、到处探求心材［他拿着斧头进入森林］，来到一棵有心材的大树前，却越过了心材，越过了边材，

越过了树皮，砍下韧皮（薄皮），以为是‘心材’而拿走了。一个有眼力的人看见他，会这样说：‘唉！这个人真不认识

心材，不认识边材，不认识树皮，不认识韧皮，也不认识枝叶。这个人需要心材、寻找心材、

到处探求心材［他拿着斧头进入森林］，来到一棵有心材的大树前，却越过了心材，越过了边材，越过了树皮，砍下

韧皮（薄皮），以为是心材而拿走了。他想用这（假心材）来做需要心材才能做成的东西，那他是无法成功的。’

各位比丘！同样地，在这里，有一位善男子因为信仰而从在家的生活出家修行……（重复之前出家动机）……

他因为这戒的成就而骄傲自满、放逸，沉溺于放逸，由于放逸的结果而生活在痛苦中。各位比丘！这被称为‘比丘只抓取了梵行

的韧皮（薄皮），并到此为止了。’”

“各位比丘！在这里，另有一位善男子因为信仰而从在家的生活出家修行，他这样思考：‘我被生、老、死、愁、悲、苦、

忧、恼所困扰，沉溺于痛苦之中，被痛苦所征服。是时候了！应该要彻底了知这整个苦蕴的终结。’他这样出家后，

获得了利养、恭敬和名声。他不因为那些利养、恭敬和名声而心满意足，不认为目标已经达成。

他不因为那些利养、恭敬和名声而抬高自己、贬低他人。他不因为那些利养、恭敬和名声而骄傲自满、放逸，

不沉溺于放逸。由于不放逸，他致力于达成戒的圆满成就。他因为这戒的成就而感到满意，但还不认为目标已经达成。

他不因为这戒的成就而抬高自己、贬低他人。他不因为持守这戒而骄傲自满、放逸，不沉溺于放逸。

由于不放逸，他致力于达成定的圆满成就。他因为这定的成就而心满意足，认为目标已经达成。

他因为这定的成就而抬高自己、贬低他人说：‘我已得定，心一境性，而其他那些比丘没有得定，心散乱。’

他因为这定的成就而骄傲自满、放逸，沉溺于放逸，由于放逸的结果而生活在痛苦中。各位比丘！就好比有个人需要心材、

寻找心材、到处探求心材［他拿着斧头进入森林］，来到一棵有心材的大树前，却越过了心材，越过了边材，

砍下树皮，以为是‘心材’而拿走了。一个有眼力的人看见他，会这样说：‘唉！这个人真不认识心材，

不认识边材，不认识树皮，不认识韧皮，也不认识枝叶。这个人需要心材、寻找心材、

到处探求心材［他拿着斧头进入森林］，来到一棵有心材的大树前，却越过了心材，越过了边材，砍下树皮，

以为是心材而拿走了。他想用这（假心材）来做需要心材才能做成的东西，那他是无法成功的。’

各位比丘！同样地，在这里，有一位善男子因为信仰而从在家的生活出家修行……（重复之前出家动机）……

他因为这定的成就而骄傲自满、放逸，沉溺于放逸，由于放逸的结果而生活在痛苦中。各位比丘！这被称为：

‘比丘只抓取了梵行的树皮，并到此为止了。’”

“各位比丘！在这里，另有一位善男子因为信仰而从在家的生活出家修行，他这样思考：‘我被生、老、死、愁、悲、

苦、忧、恼所困扰，沉溺于痛苦之中，被痛苦所征服。是时候了！应该要彻底了知这整个苦蕴的终结。’

他这样出家修行后，获得了利养、恭敬和名声。他不因为那些利养、恭敬和名声而心满意足，不认为目标已经达成。

他不因为那些利养、恭敬和名声而抬高自己、贬低他人。他不因为那些利养、恭敬和名声而骄傲自满、放逸，

不沉溺于放逸。由于不放逸，他致力于达成戒的圆满成就。他因为这戒的成就而感到满意，但还不认为目标已经达成。

他不因为这戒的成就而抬高自己、贬低他人。他不因为这戒的成就而骄傲自满、放逸，不沉溺于放逸。

由于不放逸，他致力于达成定的圆满成就。他因为这定的成就而感到满意，但还不认为目标已经达成。

他不因为这定的成就而抬高自己、贬低他人。他不因为这定的成就而骄傲自满、放逸，不沉溺于放逸。

由于不放逸，他致力于达成知见。他因为这知见而心满意足，认为目标已经达成。

他因为这知见而抬高自己、贬低他人说：‘我拥有知见，如实知见地安住，而其他那些比丘不能知见地安住。’

他因为这知见而骄傲自满、放逸，沉溺于放逸，由于放逸的结果而生活在痛苦中。各位比丘！就好比有个人需要心材、

寻找心材、到处探求心材［他拿着斧头进入森林］，来到一棵有心材的大树前，却越过了心材，

砍下边材（肤材），以为是‘心材’而拿走了。一个有眼力的人看见他，会这样说：‘唉！这个人真不认识心材，

不认识边材，不认识树皮，不认识韧皮，也不认识枝叶。这个人需要心材、寻找心材、到处探求心材［他

拿着斧头进入森林］，来到一棵有心材的大树前，却越过了心材，砍下边材（肤材），以为是心材而拿走了。

他想用这（假心材）来做需要心材才能做成的东西，那他是无法成功的。’各位比丘！同样地，在这里，有一位善男子因为信仰

而从在家的生活出家修行……（重复之前出家动机）……他因为这知见而骄傲自满、放逸，沉溺于放逸，由于放逸

的结果而生活在痛苦中。各位比丘！这被称为‘比丘只抓取了梵行的边材（肤材），并到此为止了。’”

“各位比丘！在这里，另有一位善男子因为信仰而从在家的生活出家修行，他这样思考：‘我被生、老、死、愁、悲、

苦、忧、恼所困扰，沉溺于痛苦之中，被痛苦所征服。是时候了！应该要彻底了知这整个苦蕴的终结。’

他这样出家修行后，获得了利养、恭敬和名声。他不因为那些利养、恭敬和名声而心满意足，不认为目标已经达成。

他不因为那些利养、恭敬和名声而抬高自己、贬低他人。他不因为那些利养、恭敬和名声而骄傲自满、放逸，

不沉溺于放逸。由于不放逸，他致力于达成戒的圆满成就。他因为这戒的成就而感到满意，但还不认为目标已经达成。

他不因为这戒的成就而抬高自己、贬低他人。他不因为这戒的成就而骄傲自满、放逸，不沉溺于放逸。

由于不放逸，他致力于达成定的圆满成就。他因为这定的成就而感到满意，但还不认为目标已经达成。

他不因为这定的成就而抬高自己、贬低他人。他不因为这定的成就而骄傲自满、放逸，不沉溺于放逸。

由于不放逸，他致力于达成知见。他因为这知见而感到满意，但还不认为目标已经达成。

他不因为这知见而抬高自己、贬低他人。他不因为这知见而骄傲自满、放逸，不沉溺于放逸。

由于不放逸，他致力于达成非时解脱。各位比丘！这是不可能的，没有这样的情形：那位比丘会从那非时解脱中退失。

各位比丘！就好比有个人需要心材、寻找心材、到处探求心材［他拿着斧头进入森林］，来到一棵有心材的大树前，

砍下心材，知道这是‘心材’而拿走了。一个有眼力的人看见他，会这样说：‘唉！这个人真认识心材，

认识边材，认识树皮，认识韧皮，也认识枝叶。这个人需要心材、寻找心材、到处探求心材［他

拿着斧头进入森林］，来到一棵有心材的大树前，砍下心材，知道这是心材而拿走了。这样，他想用这心材来做

需要心材才能做成的东西，那他是能够成功的。’各位比丘！同样地，在这里，有一位善男子，因为信仰而从在家的生活出家修行，

他这样思考：‘我被生、老、死、愁、悲、苦、忧、恼所困扰，沉溺于痛苦之中，被痛苦所征服。是时候了！应该要彻底了知这整个苦蕴的终结。’

他这样出家修行后，获得了利养、恭敬和名声。他不因为那些利养、恭敬和名声而心满意足，不认为目标已经达成。

他不因为那些利养、恭敬和名声而抬高自己、贬低他人。他不因为那些利养、恭敬和名声而骄傲自满、放逸，

不沉溺于放逸。由于不放逸，他致力于达成戒的圆满成就。他因为这戒的成就而感到满意，但还不认为目标已经达成。

他不因为这戒的成就而抬高自己、贬低他人。他不因为这戒的成就而骄傲自满、放逸，不沉溺于放逸。

由于不放逸，他致力于达成定的圆满成就。他因为这定的成就而感到满意，但还不认为目标已经达成。

他不因为这定的成就而抬高自己、贬低他人。他不因为这定的成就而骄傲自满、放逸，不沉溺于放逸。

由于不放逸，他致力于达成知见。他因为这知见而感到满意，但还不认为目标已经达成。

他不因为这知见而抬高自己、贬低他人。他不因为这知见而骄傲自满、放逸，不沉溺于放逸。

由于不放逸，他致力于达成非时解脱。各位比丘！这是不可能的，没有这样的情形：那位比丘会从那非时解脱中退失。

各位比丘！所以，这梵行的利益，不是利养、恭敬和名声；不是戒的圆满成就；不是

定的圆满成就；不是知见。而是，各位比丘！那不可动摇的心解脱。各位比丘！这才是梵行的目标，

这才是心材（核心），这才是最终的目的。”

世尊说完这番话后，那些比丘心意满足、欢喜，信受了世尊的教导。

☸.....................................................................

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《1》Mūlapaṇṇāsapāḷi 根本分五十经篇 (MN 1-50, 1-513)/3. Opammavagga 譬喻品 (MN 21-30, 222-324)”

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【经名】 3.10 Cūḷasāropamasutta 心材喻小经 (MN 30, 312-324)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Cūḷasāropamasuttaṃ

312. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho piṅgalakoccho brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho piṅgalakoccho brāhmaṇo bhagavantaṃ etadavoca – “yeme, bho gotama, samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā, bahujanassa, seyyathidaṃ – pūraṇo kassapo, makkhali gosālo, ajito kesakambalo, pakudho kaccāyano, sañcayo [sañjayo (sī. syā. pī. ka.)] belaṭṭhaputto, nigaṇṭho nāṭaputto, sabbete sakāya paṭiññāya abbhaññaṃsu sabbeva nābbhaññaṃsu, udāhu ekacce abbhaññaṃsu ekacce nābbhaññaṃsū”ti? “Alaṃ, brāhmaṇa, tiṭṭhatetaṃ – sabbete sakāya paṭiññāya abbhaññaṃsu sabbeva nābbhaññaṃsu, udāhu ekacce abbhaññaṃsu ekacce nābbhaññaṃsūti. Dhammaṃ te, brāhmaṇa, desessāmi, taṃ suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti. “Evaṃ, bho”ti kho piṅgalakoccho brāhmaṇa bhagavato paccassosi. Bhagavā etadavoca –

313. “Seyyathāpi, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ atikkamma papaṭikaṃ, sākhāpalāsaṃ chetvā ādāya pakkameyya ‘sāran’ti maññamāno. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – ‘na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ, na aññāsi phegguṃ, na aññāsi tacaṃ, na aññāsi papaṭikaṃ, na aññāsi sākhāpalāsaṃ. Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ atikkamma papaṭikaṃ, sākhāpalāsaṃ chetvā ādāya pakkanto ‘sāran’ti maññamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī’ti.

314. “Seyyathāpi vā pana, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ, papaṭikaṃ chetvā ādāya pakkameyya ‘sāran’ti maññamāno. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – ‘na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ, na aññāsi phegguṃ, na aññāsi tacaṃ, na aññāsi papaṭikaṃ, na aññāsi sākhāpalāsaṃ. Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ papaṭikaṃ chetvā ādāya pakkanto ‘sāran’ti maññamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī’ti.

315. “Seyyathāpi vā pana, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ, tacaṃ chetvā ādāya pakkameyya ‘sāran’ti maññamāno. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – ‘na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ, na aññāsi phegguṃ, na aññāsi tacaṃ, na aññāsi papaṭikaṃ, na aññāsi sākhāpalāsaṃ. Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ, tacaṃ chetvā ādāya pakkanto ‘sāran’ti maññamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī’ti.

316. “Seyyathāpi vā pana, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ, phegguṃ chetvā ādāya pakkameyya ‘sāran’ti maññamāno. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – ‘na vatāyaṃ bhavaṃ puriso aññāsi sāraṃ, na aññāsi phegguṃ, na aññāsi tacaṃ, na aññāsi papaṭikaṃ, na aññāsi sākhāpalāsaṃ. Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ, phegguṃ chetvā ādāya pakkanto ‘sāran’ti maññamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissatī’ti.

317. “Seyyathāpi vā pana, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato sāraññeva chetvā ādāya pakkameyya ‘sāran’ti jānamāno. Tamenaṃ cakkhumā puriso disvā evaṃ vadeyya – ‘aññāsi vatāyaṃ bhavaṃ puriso sāraṃ, aññāsi phegguṃ, aññāsi tacaṃ, aññāsi papaṭikaṃ, aññāsi sākhāpalāsaṃ. Tathā hayaṃ bhavaṃ puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato sāraññeva chetvā ādāya pakkanto ‘sāran’ti jānamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ anubhavissatī’ti.

318. “Evameva kho, brāhmaṇa, idhekacco puggalo saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo. So tena lābhasakkārasilokena attānukkaṃseti, paraṃ vambheti – ‘ahamasmi lābhasakkārasilokavā, ime panaññe bhikkhū appaññātā appesakkhā’ti. Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya na chandaṃ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko. Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ atikkamma papaṭikaṃ, sākhāpalāsaṃ chetvā ādāya pakkanto ‘sāran’ti maññamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissati. Tathūpamāhaṃ, brāhmaṇa, imaṃ puggalaṃ vadāmi.

319. “Idha pana, brāhmaṇa, ekacco puggalo saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. So sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti, paripuṇṇasaṅkappo. So tāya sīlasampadāya attānukkaṃseti, paraṃ vambheti – ‘ahamasmi sīlavā kalyāṇadhammo, ime panaññe bhikkhū dussīlā pāpadhammā’ti. Sīlasampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya na chandaṃ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko. Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ atikkamma tacaṃ, papaṭikaṃ chetvā ādāya pakkanto ‘sāran’ti maññamāno. Yañcassa sārena sārakaraṇīyaṃ, tañcassa atthaṃ nānubhavissati. Tathūpamāhaṃ, brāhmaṇa, imaṃ puggalaṃ vadāmi.

320. “Idha pana, brāhmaṇa, ekacco puggalo saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti, na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. So sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. Sīlasampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. So samādhisampadaṃ ārādheti. So tāya samādhisampadāya attamano hoti, paripuṇṇasaṅkappo. So tāya samādhisampadāya attānukkaṃseti, paraṃ vambheti – ‘ahamasmi samāhito ekaggacitto, ime panaññe bhikkhū asamāhitā vibbhantacittā’ti. Samādhisampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca, tesaṃ dhammānaṃ sacchikiriyāya na chandaṃ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko. Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ atikkamma phegguṃ, tacaṃ chetvā ādāya pakkanto ‘sāran’ti maññamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissati. Tathūpamāhaṃ, brāhmaṇa, imaṃ puggalaṃ vadāmi.

321. “Idha pana, brāhmaṇa, ekacco puggalo saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena…pe… antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. So sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. Sīlasampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. So samādhisampadaṃ ārādheti. So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya samādhisampadāya na attānukkaṃseti, na paraṃ vambheti. Samādhisampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. So ñāṇadassanaṃ ārādheti. So tena ñāṇadassanena attamano hoti, paripuṇṇasaṅkappo. So tena ñāṇadassanena attānukkaṃseti, paraṃ vambheti – ‘ahamasmi jānaṃ passaṃ viharāmi, ime panaññe bhikkhū ajānaṃ apassaṃ viharantī’ti. Ñāṇadassanena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya na chandaṃ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko. Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṃ, phegguṃ chetvā ādāya pakkanto ‘sāran’ti maññamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ nānubhavissati. Tathūpamāhaṃ, brāhmaṇa, imaṃ puggalaṃ vadāmi.

322. “Idha pana, brāhmaṇa, ekacco puggalo saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno lābhasakkārasilokaṃ abhinibbatteti. So tena lābhasakkārasilokena na attamano hoti, na paripuṇṇasaṅkappo. So tena lābhasakkārasilokena na attānukkaṃseti, na paraṃ vambheti. Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. So sīlasampadaṃ ārādheti. So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya sīlasampadāya na attānukkaṃseti, na paraṃ vambheti. Sīlasampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. So samādhisampadaṃ ārādheti. So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo. So tāya samādhisampadāya na attānukkaṃseti, na paraṃ vambheti. Samādhisampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko. So ñāṇadassanaṃ ārādheti. So tena ñāṇadassanena attamano hoti, no ca kho paripuṇṇasaṅkappo. So tena ñāṇadassanena na attānukkaṃseti, na paraṃ vambheti. Ñāṇadassanena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṃ dhammānaṃ sacchikiriyāya chandaṃ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.

323. “Katame ca, brāhmaṇa, dhammā ñāṇadassanena uttaritarā ca paṇītatarā ca? Idha, brāhmaṇa, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.

“Puna caparaṃ, brāhmaṇa, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.

“Puna caparaṃ, brāhmaṇa, bhikkhu pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.

“Puna caparaṃ, brāhmaṇa, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.

“Puna caparaṃ, brāhmaṇa, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.

“Puna caparaṃ, brāhmaṇa, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.

“Puna caparaṃ, brāhmaṇa, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.

“Puna caparaṃ, brāhmaṇa, bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.

“Puna caparaṃ, brāhmaṇa, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti. Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca. Ime kho, brāhmaṇa, dhammā ñāṇadassanena uttaritarā ca paṇītatarā ca.

324. “Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato sāraṃyeva chetvā ādāya pakkanto ‘sāran’ti jānamāno. Yañcassa sārena sārakaraṇīyaṃ tañcassa atthaṃ anubhavissati. Tathūpamāhaṃ, brāhmaṇa, imaṃ puggalaṃ vadāmi.

“Iti kho, brāhmaṇa, nayidaṃ brahmacariyaṃ lābhasakkārasilokānisaṃsaṃ, na sīlasampadānisaṃsaṃ, na samādhisampadānisaṃsaṃ, na ñāṇadassanānisaṃsaṃ. Yā ca kho ayaṃ, brāhmaṇa, akuppā cetovimutti – etadatthamidaṃ, brāhmaṇa, brahmacariyaṃ, etaṃ sāraṃ etaṃ pariyosānan”ti.

Evaṃ vutte, piṅgalakoccho brāhmaṇo bhagavantaṃ etadavoca – “abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.

Cūḷasāropamasuttaṃ niṭṭhitaṃ dasamaṃ.

Opammavaggo niṭṭhito tatiyo.

Tassuddānaṃ –

Moḷiyaphaggunariṭṭhañca nāmo, andhavane kathipuṇṇaṃ nivāpo;

Rāsikaṇerumahāgajanāmo, sārūpamo [sāravaro (syā.), sāravano (ka.)] puna piṅgalakoccho.

☸---------------------------------------------------------------------

第三十 心材喻小经 Cūḷasāropamasuttaṃ

我是这样听说的。

有一个时候，世尊住在舍卫城的祇陀林给孤独园。那时，婆罗门频伽罗拘蹉来到世尊那里；到了之后，和世尊互相问候，交换了友善亲切的言语后，坐在一边。坐在一边的婆罗门频伽罗拘蹉对世尊说：“尊敬的乔达摩！这些沙门、婆罗门，拥有僧团，拥有教派，是教派的导师，为世人所知，有名望，是众人尊崇的祖师，例如：富兰那·迦叶（Pūraṇa Kassapa）、末伽梨·乔舍罗（Makkhali Gosāla）、阿耆多·翅舍钦婆罗（Ajita Kesakambala）、婆鸠陀·迦旃延（Pakudha Kaccāyana）、散惹耶·毗罗梨弗（Sañcaya Belaṭṭhaputta）、尼乾陀·若提子（Nigaṇṭha Nāṭaputta）。他们都按照自己所宣称的那样证悟了吗？还是都没有证悟？或者有些证悟了，有些没有证悟呢？”世尊说：“婆罗门，关于‘他们都按照自己所宣称的那样证悟了吗？还是都没有证悟？或者有些证悟了，有些没有证悟呢？’这个问题，暂且放在一边。婆罗门！我将为你说法，仔细听，好好思考，我说了。”“好的，世尊！”婆罗门频伽罗拘蹉回答世尊。世尊于是说道：

“婆罗门！譬如一个需要心材、寻找心材、四处求索心材的人，来到一棵挺立的、具有心材的大树前，却越过了心材，越过了边材（pheggu），越过了树皮（taca），越过了外皮（papaṭika），砍下枝叶（sākhāpalāsaṃ），认为这就是‘心材’而拿走。一个有眼力的人看见他，会这样说：‘这位先生确实不了知心材，不了知边材，不了知树皮，不了知外皮，不了知枝叶。像这样，这位需要心材、寻找心材、四处求索心材的人，来到一棵挺立的、具有心材的大树前，越过了心材，越过了边材，越过了树皮，越过了外皮，砍下枝叶，认为这就是心材而拿走。他想用这（枝叶）来做需要心材才能做成的事情，将无法达成。’

婆罗门！又譬如一个需要心材、寻找心材、四处求索心材的人，来到一棵挺立的、具有心材的大树前，越过了心材，越过了边材，越过了树皮，砍下外皮，认为这就是‘心材’而拿走。一个有眼力的人看见他，会这样说：‘这位先生确实不了知心材，不了知边材，不了知树皮，不了知外皮，不了知枝叶。像这样，这位需要心材、寻找心材、四处求索心材的人，来到一棵挺立的、具有心材的大树前，越过了心材，越过了边材，越过了树皮，砍下外皮，认为这就是心材而拿走。他想用这（外皮）来做需要心材才能做成的事情，将无法达成。’

婆罗门！又譬如一个需要心材、寻找心材、四处求索心材的人，来到一棵挺立的、具有心材的大树前，越过了心材，越过了边材，砍下树皮，认为这就是‘心材’而拿走。一个有眼力的人看见他，会这样说：‘这位先生确实不了知心材，不了知边材，不了知树皮，不了知外皮，不了知枝叶。像这样，这位需要心材、寻找心材、四处求索心材的人，来到一棵挺立的、具有心材的大树前，越过了心材，越过了边材，砍下树皮，认为这就是心材而拿走。他想用这（树皮）来做需要心材才能做成的事情，将无法达成。’

婆罗门！又譬如一个需要心材、寻找心材、四处求索心材的人，来到一棵挺立的、具有心材的大树前，越过了心材，砍下边材，认为这就是‘心材’而拿走。一个有眼力的人看见他，会这样说：‘这位先生确实不了知心材，不了知边材，不了知树皮，不了知外皮，不了知枝叶。像这样，这位需要心材、寻找心材、四处求索心材的人，来到一棵挺立的、具有心材的大树前，越过了心材，砍下边材，认为这就是心材而拿走。他想用这（边材）来做需要心材才能做成的事情，将无法达成。’

婆罗门！又譬如一个需要心材、寻找心材、四处求索心材的人，来到一棵挺立的、具有心材的大树前，砍下心材，了知这是‘心材’而拿走。一个有眼力的人看见他，会这样说：‘这位先生确实了知心材，了知边材，了知树皮，了知外皮，了知枝叶。像这样，这位需要心材、寻找心材、四处求索心材的人，来到一棵挺立的、具有心材的大树前，砍下心材，了知这是心材而拿走。他想用这心材来做需要心材才能做成的事情，必定能达成。’

婆罗门！同样地，这里的某个人，因为信仰而从在家出家修行，心想：‘我深陷于生、老、死、愁、悲、苦、忧、恼之中，被痛苦淹没，被痛苦征服，也许有可能了知这所有苦蕴的终结。’他这样出家后，获得了利养、恭敬、名声。他因为这些利养、恭敬、名声而心满意足，认为目标已经达成。他因为这些利养、恭敬、名声而抬高自己、贬低他人：‘我拥有利养、恭敬、名声，而其他那些比丘默默无闻，少为人知。’他因为利养、恭敬、名声，就不再发起意愿、不再努力去证悟那些更高超、更殊胜的法，变得退缩、懈怠。婆罗门！这就像那个需要心材、寻找心材、四处求索心材的人，来到一棵挺立的、具有心材的大树前，越过了心材、边材、树皮、外皮，砍下枝叶，认为这就是‘心材’而拿走。他想用这（枝叶）来做需要心材才能做成的事情，将无法达成。婆罗门！我说这个人就像那样。

婆罗门！又，这里的某个人，因为信仰而从在家出家修行，心想：‘我深陷于生、老、死、愁、悲、苦、忧、恼之中，被痛苦淹没，被痛苦征服，也许有可能了知这所有苦蕴的终结。’他这样出家后，获得了利养、恭敬、名声。但他不因为这些利养、恭敬、名声而心满意足，不认为目标已经达成。他不因为这些利养、恭敬、名声而抬高自己、贬低他人。他因为利养、恭敬、名声，更发起意愿、努力去证悟那些更高超、更殊胜的法，不退缩、不懈怠。他达成了戒的圆满（sīlasampadaṃ）。他因为戒的圆满而心满意足，认为目标已经达成。他因为戒的圆满而抬高自己、贬低他人：‘我是持戒者，具有善法，而其他那些比丘是毁戒者，具有恶法。’他因为戒的圆满，就不再发起意愿、不再努力去证悟那些更高超、更殊胜的法，变得退缩、懈怠。婆罗门！这就像那个需要心材、寻找心材、四处求索心材的人，来到一棵挺立的、具有心材的大树前，越过了心材、边材、树皮，砍下外皮，认为这就是‘心材’而拿走。他想用这（外皮）来做需要心材才能做成的事情，将无法达成。婆罗门！我说这个人就像那样。

婆罗门！又，这里的某个人，因为信仰而从在家出家修行，心想：‘我深陷于生、老、死、愁、悲、苦、忧、恼之中，被痛苦淹没，被痛苦征服，也许有可能了知这所有苦蕴的终结。’他这样出家后，获得了利养、恭敬、名声。但他不因此而心满意足，不认为目标已达成，也不因此而抬高自己、贬低他人。他因利养、恭敬、名声，更发起意愿、努力去证悟那些更高超、更殊胜的法，不退缩、不懈怠。他达成了戒的圆满。他因戒的圆满而欢喜，但并不认为目标已达成，也不因此而抬高自己、贬低他人。他因戒的圆满，更发起意愿、努力去证悟那些更高超、更殊胜的法，不退缩、不懈怠。他达成了定的圆满（samādhisampadaṃ）。他因为定的圆满而心满意足，认为目标已经达成。他因为定的圆满而抬高自己、贬低他人：‘我是得定的，心意专注，而其他那些比丘没有得定，心意散乱。’他因为定的圆满，就不再发起意愿、不再努力去证悟那些更高超、更殊胜的法，变得退缩、懈怠。婆罗门！这就像那个需要心材、寻找心材、四处求索心材的人，来到一棵挺立的、具有心材的大树前，越过了心材、边材，砍下树皮，认为这就是‘心材’而拿走。他想用这（树皮）来做需要心材才能做成的事情，将无法达成。婆罗门！我说这个人就像那样。

婆罗门！又，这里的某个人，因为信仰而从在家出家修行，心想：‘我深陷于生、老、死、愁、悲、苦、忧、恼之中，被痛苦淹没，被痛苦征服，也许有可能了知这所有苦蕴的终结。’他这样出家后，获得了利养、恭敬、名声。但他不因此而心满意足，不认为目标已达成，也不因此而抬高自己、贬低他人。他因利养、恭敬、名声，更发起意愿、努力去证悟那些更高超、更殊胜的法，不退缩、不懈怠。他达成了戒的圆满。他因戒的圆满而欢喜，但并不认为目标已达成，也不因此而抬高自己、贬低他人。他因戒的圆满，更发起意愿、努力去证悟那些更高超、更殊胜的法，不退缩、不懈怠。他达成了定的圆满。他因定的圆满而欢喜，但并不认为目标已达成，也不因此而抬高自己、贬低他人。他因定的圆满，更发起意愿、努力去证悟那些更高超、更殊胜的法，不退缩、不懈怠。他达成了知见（ñāṇadassanaṃ）。他因为知见而心满意足，认为目标已经达成。他因为知见而抬高自己、贬低他人：‘我安住于了知和看见，而其他那些比丘不了知、不见地安住。’他因为知见，就不再发起意愿、不再努力去证悟那些更高超、更殊胜的法，变得退缩、懈怠。婆罗门！这就像那个需要心材、寻找心材、四处求索心材的人，来到一棵挺立的、具有心材的大树前，越过了心材，砍下边材，认为这就是‘心材’而拿走。他想用这（边材）来做需要心材才能做成的事情，将无法达成。婆罗门！我说这个人就像那样。

婆罗门！又，这里的某个人，因为信仰而从在家出家修行，心想：‘我深陷于生、老、死、愁、悲、苦、忧、恼之中，被痛苦淹没，被痛苦征服，也许有可能了知这所有苦蕴的终结。’他这样出家后，获得了利养、恭敬、名声。但他不因此而心满意足，不认为目标已达成，也不因此而抬高自己、贬低他人。他因利养、恭敬、名声，更发起意愿、努力去证悟那些更高超、更殊胜的法，不退缩、不懈怠。他达成了戒的圆满。他因戒的圆满而欢喜，但并不认为目标已达成，也不因此而抬高自己、贬低他人。他因戒的圆满，更发起意愿、努力去证悟那些更高超、更殊胜的法，不退缩、不懈怠。他达成了定的圆满。他因定的圆满而欢喜，但并不认为目标已达成，也不因此而抬高自己、贬低他人。他因定的圆满，更发起意愿、努力去证悟那些更高超、更殊胜的法，不退缩、不懈怠。他达成了知见。他因知见而欢喜，但并不认为目标已达成。他不因知见而抬高自己、贬低他人。他因知见，更发起意愿、努力去证悟那些更高超、更殊胜的法，不退缩、不懈怠。

婆罗门！哪些法是比知见更高超、更殊胜的呢？婆罗门！在此，比丘远离了欲乐，远离了不善法，带着寻、带着伺，体验着远离所生的喜和乐，进入并安住于初禅。婆罗门！这也是比知见更高超、更殊胜的法。再者，婆罗门！比丘平息了寻和伺，内心变得笃定，心达到统一，没有寻、没有伺，体验着定所生的喜和乐，进入并安住于第二禅。婆罗门！这也是比知见更高超、更殊胜的法。再者，婆罗门！比丘舍离了喜，安住于舍，保持正念、正知，身体感受着乐，进入并安住于圣者们所说的‘舍、念、乐住’的第三禅。婆罗门！这也是比知见更高超、更殊胜的法。再者，婆罗门！比丘舍断了乐，舍断了苦，先前已灭除了喜和忧，体验着不苦不乐、由舍而来的念的清净，进入并安住于第四禅。婆罗门！这也是比知见更高超、更殊胜的法。再者，婆罗门！比丘完全超越了色想，灭除了有对想，不作意种种想，了知‘虚空无边’，进入并安住于空无边处。婆罗门！这也是比知见更高超、更殊胜的法。再者，婆罗门！比丘完全超越了空无边处，了知‘识无边’，进入并安住于识无边处。婆罗门！这也是比知见更高超、更殊胜的法。再者，婆罗门！比丘完全超越了识无边处，了知‘无任何所有’，进入并安住于无所有处。婆罗门！这也是比知见更高超、更殊胜的法。再者，婆罗门！比丘完全超越了无所有处，进入并安住于非想非非想处。婆罗门！这也是比知见更高超、更殊胜的法。

再者，婆罗门！比丘完全超越了非想非非想处，进入并安住于想受灭。并且，他以智慧见到诸漏已完全灭尽。婆罗门！这也是比知见更高超、更殊胜的法。婆罗门！这些就是比知见更高超、更殊胜的法。

婆罗门！这就像那个需要心材、寻找心材、四处求索心材的人，来到一棵挺立的、具有心材的大树前，砍下心材，了知这是‘心材’而拿走。他想用这心材来做需要心材才能做成的事情，必定能达成。婆罗门！我说这个人就像那样。

婆罗门！所以，这梵行的利益，不是利养、恭敬、名声；不是戒的圆满；不是定的圆满；不是知见。婆罗门！那不动摇的心解脱（akuppā cetovimutti），这才是此梵行的旨趣，这才是心材，这才是最终的目标。”

听完这番话，婆罗门频伽罗拘蹉对世尊说：“好极了！尊敬的乔达摩！好极了！尊敬的乔达摩！就像扶起跌倒的人，揭开遮蔽的东西，给迷路的人指明方向，或在黑暗中举起油灯，让有眼睛的人能看见各种形色，同样地，尊敬的乔达摩用种种方式开示了法。我现在皈依尊敬的乔达摩，皈依法，皈依比丘僧团。愿尊敬的乔达摩接受我，从今天起，终生作为优婆塞（在家弟子）而皈依。”

心材喻小经第十结束。

譬喻品第三结束。

（此品摄要：）

木利耶普行、阿梨吒，名、闇林、迦絺富那、饲、

堆积、象、心材喻与频伽罗拘蹉。

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《1》Mūlapaṇṇāsapāḷi 根本分五十经篇 (MN 1-50, 1-513)/4. Mahāyamakavagga 双大品 (MN 31-40, 325-438)”

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【经名】 4.1 Cūḷagosiṅgasutta 牛角林小经 (MN 31, 325-331)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Mahāyamakavaggo

1. Cūḷagosiṅgasuttaṃ

325. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā nātike [nādike (sī. syā. pī.), ñātike (ka.)] viharati giñjakāvasathe. Tena kho pana samayena āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo [kimbilo (sī. pī. ka.)] gosiṅgasālavanadāye viharanti. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena gosiṅgasālavanadāyo tenupasaṅkami. Addasā kho dāyapālo bhagavantaṃ dūratova āgacchantaṃ. Disvāna bhagavantaṃ etadavoca – “mā, samaṇa, etaṃ dāyaṃ pāvisi. Santettha tayo kulaputtā attakāmarūpā viharanti. Mā tesaṃ aphāsumakāsī”ti.

Assosi kho āyasmā anuruddho dāyapālassa bhagavatā saddhiṃ mantayamānassa. Sutvāna dāyapālaṃ etadavoca – “mā, āvuso dāyapāla, bhagavantaṃ vāresi. Satthā no bhagavā anuppatto”ti. Atha kho āyasmā anuruddho yenāyasmā ca nandiyo āyasmā ca kimilo tenupasaṅkami; upasaṅkamitvā āyasmantañca nandiyaṃ āyasmantañca kimilaṃ etadavoca – “abhikkamathāyasmanto, abhikkamathāyasmanto, satthā no bhagavā anuppatto”ti. Atha kho āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo bhagavantaṃ paccuggantvā – eko bhagavato pattacīvaraṃ paṭiggahesi, eko āsanaṃ paññapesi, eko pādodakaṃ upaṭṭhāpesi. Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā pāde pakkhālesi. Tepi kho āyasmanto bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnaṃ kho āyasmantaṃ anuruddhaṃ bhagavā etadavoca –

326. “Kacci vo, anuruddhā, khamanīyaṃ, kacci yāpanīyaṃ, kacci piṇḍakena na kilamathā”ti? “Khamanīyaṃ, bhagavā, yāpanīyaṃ, bhagavā; na ca mayaṃ, bhante, piṇḍakena kilamāmā”ti. “Kacci pana vo, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharathā”ti? “Taggha mayaṃ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharāmā”ti. “Yathā kathaṃ pana tumhe, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharathā”ti? “Idha mayhaṃ, bhante, evaṃ hoti – ‘lābhā vata me, suladdhaṃ vata me, yohaṃ evarūpehi sabrahmacārīhi saddhiṃ viharāmī’ti. Tassa mayhaṃ, bhante, imesu āyasmantesu mettaṃ kāyakammaṃ paccupaṭṭhitaṃ āvi ceva raho ca; mettaṃ vacīkammaṃ paccupaṭṭhitaṃ āvi ceva raho ca; mettaṃ manokammaṃ paccupaṭṭhitaṃ āvi ceva raho ca. Tassa mayhaṃ, bhante, evaṃ hoti – ‘yaṃnūnāhaṃ sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vatteyyan’ti. So kho ahaṃ, bhante, sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vattāmi. Nānā hi kho no, bhante, kāyā ekañca pana maññe cittan”ti.

Āyasmāpi kho nandiyo…pe… āyasmāpi kho kimilo bhagavantaṃ etadavoca – “mayhampi, bhante, evaṃ hoti – ‘lābhā vata me, suladdhaṃ vata me, yohaṃ evarūpehi sabrahmacārīhi saddhiṃ viharāmī’ti. Tassa mayhaṃ, bhante, imesu āyasmantesu mettaṃ kāyakammaṃ paccupaṭṭhitaṃ āvi ceva raho ca, mettaṃ vacīkammaṃ paccupaṭṭhitaṃ āvi ceva raho ca, mettaṃ manokammaṃ paccupaṭṭhitaṃ āvi ceva raho ca. Tassa mayhaṃ, bhante, evaṃ hoti – ‘yaṃnūnāhaṃ sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vatteyyan’ti. So kho ahaṃ, bhante, sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vattāmi. Nānā hi kho no, bhante, kāyā ekañca pana maññe cittanti.

“Evaṃ kho mayaṃ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharāmā”ti.

327. “Sādhu sādhu, anuruddhā! Kacci pana vo, anuruddhā, appamattā ātāpino pahitattā viharathā”ti? “Taggha mayaṃ, bhante, appamattā ātāpino pahitattā viharāmā”ti. “Yathā kathaṃ pana tumhe, anuruddhā, appamattā ātāpino pahitattā viharathā”ti? “Idha, bhante, amhākaṃ yo paṭhamaṃ gāmato piṇḍāya paṭikkamati so āsanāni paññapeti, pānīyaṃ paribhojanīyaṃ upaṭṭhāpeti, avakkārapātiṃ upaṭṭhāpeti. Yo pacchā gāmato piṇḍāya paṭikkamati, sace hoti bhuttāvaseso sace ākaṅkhati bhuñjati, no ce ākaṅkhati appaharite vā chaḍḍeti, appāṇake vā udake opilāpeti. So āsanāni paṭisāmeti, pānīyaṃ paribhojanīyaṃ paṭisāmeti, avakkārapātiṃ paṭisāmeti, bhattaggaṃ sammajjati. Yo passati pānīyaghaṭaṃ vā paribhojanīyaghaṭaṃ vā vaccaghaṭaṃ vā rittaṃ tucchaṃ so upaṭṭhāpeti. Sacassa hoti avisayhaṃ, hatthavikārena dutiyaṃ āmantetvā hatthavilaṅghakena upaṭṭhāpema, na tveva mayaṃ, bhante, tappaccayā vācaṃ bhindāma. Pañcāhikaṃ kho pana mayaṃ, bhante, sabbarattikaṃ dhammiyā kathāya sannisīdāma. Evaṃ kho mayaṃ, bhante, appamattā ātāpino pahitattā viharāmā”ti.

328. “Sādhu sādhu, anuruddhā! Atthi pana vo, anuruddhā, evaṃ appamattānaṃ ātāpīnaṃ pahitattānaṃ viharantānaṃ uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti? “Kiñhi no siyā, bhante! Idha mayaṃ, bhante, yāvadeva ākaṅkhāma vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāma. Ayaṃ kho no, bhante, amhākaṃ appamattānaṃ ātāpīnaṃ pahitattānaṃ viharantānaṃ uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti.

“Sādhu sādhu, anuruddhā! Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti? “Kiñhi no siyā, bhante! Idha mayaṃ, bhante, yāvadeva ākaṅkhāma vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharāma. Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti.

“Sādhu sādhu, anuruddhā! Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti? “Kiñhi no siyā, bhante! Idha mayaṃ, bhante, yāvadeva ākaṅkhāma pītiyā ca virāgā upekkhakā ca viharāma, satā ca sampajānā, sukhañca kāyena paṭisaṃvedema, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharāma. Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti.

“Sādhu sādhu, anuruddhā! Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti? “Kiñhi no siyā, bhante! Idha mayaṃ, bhante, yāvadeva ākaṅkhāma sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharāma. Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti.

“Sādhu sādhu, anuruddhā! Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti? “Kiñhi no siyā, bhante! Idha mayaṃ, bhante, yāvadeva ākaṅkhāma sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharāma. Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti.

“Sādhu sādhu, anuruddhā! Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti? “Kiñhi no siyā, bhante! Idha mayaṃ, bhante, yāvadeva ākaṅkhāma sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharāma…pe… sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharāma…pe… sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharāma. Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti.

329. “Sādhu sādhu, anuruddhā! Etassa pana vo, anuruddhā, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā atthañño uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti? “Kiñhi no siyā, bhante! Idha mayaṃ, bhante, yāvadeva ākaṅkhāma sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharāma, paññāya ca no disvā āsavā parikkhīṇā. Etassa, bhante, vihārassa samatikkamāya etassa vihārassa paṭippassaddhiyā ayamañño uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro. Imamhā ca mayaṃ, bhante, phāsuvihārā aññaṃ phāsuvihāraṃ uttaritaraṃ vā paṇītataraṃ vā na samanupassāmā”ti. “Sādhu sādhu, anuruddhā! Imamhā phāsuvihārā uttaritaro vā paṇītataro vā phāsuvihāro natthī”ti.

330. Atha kho bhagavā āyasmantañca anuruddhaṃ āyasmantañca nandiyaṃ āyasmantañca kimilaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi. Atha kho āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo bhagavantaṃ anusaṃyāyitvā [anusaṃsāvetvā (sī.), anusāvetvā (ṭīkā)] tato paṭinivattitvā āyasmā ca nandiyo āyasmā ca kimilo āyasmantaṃ anuruddhaṃ etadavocuṃ – “kiṃ nu kho mayaṃ āyasmato anuruddhassa evamārocimha – ‘imāsañca imāsañca vihārasamāpattīnaṃ mayaṃ lābhino’ti, yaṃ no āyasmā anuruddho bhagavato sammukhā yāva āsavānaṃ khayā pakāsetī”ti? “Na kho me āyasmanto evamārocesuṃ – ‘imāsañca imāsañca vihārasamāpattīnaṃ mayaṃ lābhino’ti, api ca me āyasmantānaṃ cetasā ceto paricca vidito – ‘imāsañca imāsañca vihārasamāpattīnaṃ ime āyasmanto lābhino’ti. Devatāpi me etamatthaṃ ārocesuṃ – ‘imāsañca imāsañca vihārasamāpattīnaṃ ime āyasmanto lābhino’ti. Tamenaṃ bhagavatā pañhābhipuṭṭhena byākatan”ti.

331. Atha kho dīgho parajano yakkho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho dīgho parajano yakkho bhagavantaṃ etadavoca – “lābhā vata, bhante, vajjīnaṃ, suladdhalābhā vajjipajāya, yattha tathāgato viharati arahaṃ sammāsambuddho, ime ca tayo kulaputtā – āyasmā ca anuruddho, āyasmā ca nandiyo, āyasmā ca kimilo”ti. Dīghassa parajanassa yakkhassa saddaṃ sutvā bhummā devā saddamanussāvesuṃ – ‘lābhā vata, bho, vajjīnaṃ, suladdhalābhā vajjipajāya, yattha tathāgato viharati arahaṃ sammāsambuddho, ime ca tayo kulaputtā – āyasmā ca anuruddho, āyasmā ca nandiyo, āyasmā ca kimilo’ti. Bhummānaṃ devānaṃ saddaṃ sutvā cātumahārājikā devā…pe… tāvatiṃsā devā…pe… yāmā devā…pe… tusitā devā…pe… nimmānaratī devā…pe… paranimmitavasavattī devā…pe… brahmakāyikā devā saddamanussāvesuṃ – “lābhā vata, bho, vajjīnaṃ, suladdhalābhā vajjipajāya, yattha tathāgato viharati arahaṃ sammāsambuddho, ime ca tayo kulaputtā – āyasmā ca anuruddho, āyasmā ca nandiyo, āyasmā ca kimilo”ti. Itiha te āyasmanto tena khaṇena (tena layena) [( ) sī. syā. pī. potthakesu natthi] tena muhuttena yāvabrahmalokā viditā [saṃviditā (ka.)] ahesuṃ.

“Evametaṃ, dīgha, evametaṃ, dīgha! Yasmāpi, dīgha, kulā ete tayo kulaputtā agārasmā anagāriyaṃ pabbajitā, tañcepi kulaṃ ete tayo kulaputte pasannacittaṃ anussareyya, tassapāssa kulassa dīgharattaṃ hitāya sukhāya. Yasmāpi, dīgha, kulaparivaṭṭā ete tayo kulaputtā agārasmā anagāriyaṃ pabbajitā, so cepi kulaparivaṭṭo ete tayo kulaputte pasannacitto anussareyya, tassapāssa kulaparivaṭṭassa dīgharattaṃ hitāya sukhāya. Yasmāpi, dīgha, gāmā ete tayo kulaputtā agārasmā anagāriyaṃ pabbajitā, so cepi gāmo ete tayo kulaputte pasannacitto anussareyya, tassapāssa gāmassa dīgharattaṃ hitāya sukhāya. Yasmāpi, dīgha, nigamā ete tayo kulaputtā agārasmā anagāriyaṃ pabbajitā, so cepi nigamo ete tayo kulaputte pasannacitto anussareyya, tassapāssa nigamassa dīgharattaṃ hitāya sukhāya. Yasmāpi, dīgha, nagarā ete tayo kulaputtā agārasmā anagāriyaṃ pabbajitā, tañcepi nagaraṃ ete tayo kulaputte pasannacittaṃ anussareyya, tassapāssa nagarassa dīgharattaṃ hitāya sukhāya. Yasmāpi, dīgha, janapadā ete tayo kulaputtā agārasmā anagāriyaṃ pabbajitā, so cepi janapado ete tayo kulaputte pasannacitto anussareyya, tassapāssa janapadassa dīgharattaṃ hitāya sukhāya. Sabbe cepi, dīgha, khattiyā ete tayo kulaputte pasannacittā anussareyyuṃ, sabbesānaṃpāssa khattiyānaṃ dīgharattaṃ hitāya sukhāya. Sabbe cepi, dīgha, brāhmaṇā…pe… sabbe cepi, dīgha, vessā…pe… sabbe cepi, dīgha, suddā ete tayo kulaputte pasannacittā anussareyyuṃ, sabbesānaṃpāssa suddānaṃ dīgharattaṃ hitāya sukhāya. Sadevako cepi, dīgha, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā ete tayo kulaputte pasannacittā anussareyya, sadevakassapāssa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṃ hitāya sukhāya. Passa, dīgha, yāva ete tayo kulaputtā bahujanahitāya paṭipannā bahujanasukhāya lokānukampāya, atthāya hitāya sukhāya devamanussānan”ti.

Idamavoca bhagavā. Attamano dīgho parajano yakkho bhagavato bhāsitaṃ abhinandīti.

Cūḷagosiṅgasuttaṃ niṭṭhitaṃ paṭhamaṃ.

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第四品 双大品 Mahāyamakavaggo

第三十一 牛角林小经 Cūḷagosiṅgasuttaṃ

我是这样听说的。

有一个时候，世尊住在纳提迦（Nātika）的砖瓦精舍。那时，尊者阿㝹楼驮（Anuruddha）、尊者难提（Nandiya）和尊者金毗罗（Kimila）住在牛角娑罗林园（Gosiṅgasālavanadāya）。这时，世尊在傍晚时分，从静坐中起来，前往牛角娑罗林园。园林的守护人远远看见世尊走来。看见后，他对世尊说：“沙门！请不要进入这个林园。里面有三位善男子，他们喜欢独处修行，请不要打扰他们。”尊者阿㝹楼驮听到了园林守护人与世尊的对话。听到后，他对园林守护人说：“朋友，园林守护人，请不要阻止世尊。那是我们的导师世尊到了。”于是，尊者阿㝹楼驮前往尊者难提和尊者金毗罗那里；到了之后，对尊者难提和尊者金毗罗说：“尊者们，快来！尊者们，快来！我们的导师世尊到了！”于是，尊者阿㝹楼驮、尊者难提和尊者金毗罗出来迎接世尊。一人接过世尊的衣钵，一人铺设座位，一人准备洗脚水。世尊在铺好的座位上坐下。坐下后，世尊洗了脚。那些尊者们也顶礼世尊后，坐在一边。世尊问坐在一边的尊者阿㝹楼驮道：

“阿㝹楼驮！你们还好吗？还能维持生活吗？托钵乞食没有困难吧？”“世尊！我们还好，还能维持生活；世尊！我们托钵乞食没有困难。”“那么，阿㝹楼驮！你们是否和合、融洽、没有争论、如同水乳交融一般，彼此用慈爱的眼光相待而安住呢？”“确实是的，世尊！我们和合、融洽、没有争论、如同水乳交融一般，彼此用慈爱的眼光相待而安住。”“阿㝹楼驮！你们是如何做到和合、融洽、没有争论、如同水乳交融一般，彼此用慈爱的眼光相待而安住的呢？”“世尊！对此，我这样想：‘我能和这样的同梵行者们一起住，真是我的荣幸！真是我的善得！’世尊！我对这些尊者们，无论在公开场合还是私下里，都保持着慈身业；无论在公开场合还是私下里，都保持着慈语业；无论在公开场合还是私下里，都保持着慈意业。世尊！我这样想：‘我何不放下自己的心意，而随顺这些尊者们的心意去做呢？’世尊！我确实放下了自己的心意，随顺这些尊者们的心意去做。世尊！虽然我们的身体各不相同，但我认为我们的心是合一的。”

尊者难提……（省略）……尊者金毗罗也对世尊说：“世尊…我这样想：‘我能和这样的同梵行者们一起住，真是我的荣幸！真是我的善得！’世尊！我对这些尊者们，无论在公开场合还是私下里，都保持着慈身业；无论在公开场合还是私下里，都保持着慈语业、无论在公开场合还是私下里，都保持着慈意业。世尊！我这样想：‘我何不放下自己的心意，而随顺这些尊者们的心意去做呢？’世尊！如是，我确实放下了自己的心意，随顺这些尊者们的心意去做。世尊！是故虽然我们的身体各不相同，但我认为我们的心是合一的。世尊！我们就是这样和合、融洽、没有争论、如同水乳交融一般，彼此用慈爱的眼光相待而安住的。”

“善哉！阿㝹楼驮！善哉！那么，阿㝹楼驮！你们是否不放逸、热忱、精勤地安住呢？”“确实是的，世尊！我们不放逸、热忱、精勤地安住。”“阿㝹楼驮！你们是如何不放逸、热忱、精勤地安住的呢？”“世尊！在这里，我们当中，凡是第一个从村里托钵乞食回来的人，他会铺设好座位，准备好饮用水和洗漱用水，放置好装废弃食物的容器。凡是后来从村里托钵乞食回来的人，如果还有剩余的食物，如果他想吃，就吃；如果他不想吃，就把它丢弃在没有绿草的地方，或者倒入没有生物的水中。他会收拾好座位，收拾好饮用水和洗漱用水的器具，收拾好废弃食物的容器，打扫用餐的地方。无论谁看到饮用水罐、洗漱用水罐或厕所用水罐空了、没水了，他就会去把它装满。如果他一个人做不了，他会用手势示意叫第二个人来帮忙，我们用手互相传递着把它装满，但我们绝不会因为这件事而开口说话。而且，世尊！我们每隔五天，会通宵坐在一起讨论法。世尊！我们就是这样不放逸、热忱、精勤地安住的。”

“善哉！阿㝹楼驮！善哉！你们这样不放逸、热忱、精勤地安住，是否证得了超越凡俗、足以称为圣者的知见之殊胜境地，并安乐地安住其中呢？”“世尊！怎么会没有呢！世尊！在这里，只要我们愿意，就能远离欲乐，远离不善法，带着寻、带着伺，体验着远离所生的喜和乐，进入并安住于初禅。世尊！这就是我们不放逸、热忱、精勤地安住时，所证得的超越凡俗、足以称为圣者的知见之殊胜境地，并安乐地安住其中。”“善哉！阿㝹楼驮！善哉！那么，阿㝹楼驮！是否有超越此安住、止息此安住的另一种超越凡俗、足以称为圣者的知见之殊胜境地，是你们所证得并安乐安住的呢？”“世尊！怎么会没有呢！世尊！在这里，只要我们愿意，就能平息寻和伺，内心变得笃定，心达到统一，没有寻、没有伺，体验着定所生的喜和乐，进入并安住于第二禅。世尊！超越前一安住、止息前一安住，这就是我们所证得的另一种超越凡俗、足以称为圣者的知见之殊胜境地，并安乐安住其中。”“善哉！阿㝹楼驮！善哉！那么，阿㝹楼驮！是否有超越此安住、止息此安住的另一种超越凡俗、足以称为圣者的知见之殊胜境地，是你们所证得并安乐安住的呢？”“世尊！怎么会没有呢！世尊！在这里，只要我们愿意，就能舍离了喜，安住于舍，保持正念、正知，身体感受着乐，进入并安住于圣者们所说的‘舍、念、乐住’的第三禅。世尊！超越前一安住、止息前一安住，这就是我们所证得的另一种超越凡俗、足以称为圣者的知见之殊胜境地，并安乐安住其中。”“善哉！阿㝹楼驮！善哉！那么，阿㝹楼驮！是否有超越此安住、止息此安住的另一种超越凡俗、足以称为圣者的知见之殊胜境地，是你们所证得并安乐安住的呢？”“世尊！怎么会没有呢！世尊！在这里，只要我们愿意，就能舍断了乐，舍断了苦，先前已灭除了喜和忧，体验着不苦不乐、由舍而来的念的清净，进入并安住于第四禅。世尊！超越前一安住、止息前一安住，这就是我们所证得的另一种超越凡俗、足以称为圣者的知见之殊胜境地，并安乐安住其中。”“善哉！阿㝹楼驮！善哉！那么，阿㝹楼驮！是否有超越此安住、止息此安住的另一种超越凡俗、足以称为圣者的知见之殊胜境地，是你们所证得并安乐安住的呢？”“世尊！怎么会没有呢！世尊！在这里，只要我们愿意，就能完全超越了色想，灭除了有对想，不作意种种想，了知‘虚空无边’，进入并安住于空无边处。世尊！超越前一安住、止息前一安住，这就是我们所证得的另一种超越凡俗、足以称为圣者的知见之殊胜境地，并安乐安住其中。”“善哉！阿㝹楼驮！善哉！那么，阿㝹楼驮！是否有超越此安住、止息此安住的另一种超越凡俗、足以称为圣者的知见之殊胜境地，是你们所证得并安乐安住的呢？”“世尊！怎么会没有呢！世尊！在这里，只要我们愿意，就能完全超越了空无边处，了知‘识无边’，进入并安住于识无边处……（省略）……完全超越了识无边处，了知‘无任何所有’，进入并安住于无所有处……（省略）……完全超越了无所有处，进入并安住于非想非非想处。世尊！超越前一安住、止息前一安住，这就是我们所证得的另一种超越凡俗、足以称为圣者的知见之殊胜境地，并安乐安住其中。”“善哉！阿㝹楼驮！善哉！那么，阿㝹楼驮！是否有超越此安住、止息此安住的另一种超越凡俗、足以称为圣者的知见之殊胜境地，是你们所证得并安乐安住的呢？”“世尊！怎么会没有呢！世尊！在这里，只要我们愿意，就能完全超越了非想非非想处，进入并安住于想受灭。并且，我们的诸漏已通过智慧而被亲见、完全灭尽了。世尊！超越前一安住、止息前一安住，这就是我们所证得的另一种超越凡俗、足以称为圣者的知见之殊胜境地，并安乐安住其中。而且，世尊！我们不认为有比此安乐住处更高超或更殊胜的安乐住处了。”“善哉！阿㝹楼驮！善哉！确实没有比此安乐住处更高超或更殊胜的安乐住处了。”

于是，世尊对尊者阿㝹楼驮、尊者难提和尊者金毗罗说法，开示、劝导、策励、使他们欢喜之后，从座位起身离开了。然后，尊者阿㝹楼驮、尊者难提和尊者金毗罗送了世尊一段路，返回之后，尊者难提和尊者金毗罗对尊者阿㝹楼驮说：“尊者阿㝹楼驮，我们是否曾告诉过您，我们证得了这些、那些禅定与解脱呢？您却在世尊面前，一直说到我们诸漏已尽？”“尊者们并没有告诉我：‘我们证得了这些、那些禅定与解脱。’然而，我是通过自己的心了知尊者们的心：‘这些尊者们证得了这些、那些禅定与解脱。’而且天神们也告诉了我这件事：‘这些尊者们证得了这些、那些禅定与解脱。’是因为世尊问到了那里，我才这样回答的。”

这时，名叫提伽·波罗伽那（Dīgha Parajana）的夜叉来到世尊那里；到了之后，顶礼世尊，站在一边。站在一边的提伽·波罗伽那夜叉对世尊这样说：“世尊！跋耆人（Vajjī）真有幸！跋耆民众真是善得！因为如来、阿拉汉、正自觉者，以及这三位善男子——尊者阿㝹楼驮、尊者难提、尊者金毗罗——安住在他们那里。”听到提伽·波罗伽那夜叉的声音，地居天们也发出声音：“先生们！跋耆人真有幸！跋耆民众真是善得！因为如来、阿拉汉、正自觉者，以及这三位善男子——尊者阿㝹楼驮、尊者难提、尊者金毗罗——安住在他们那里。”听到地居天们的声音，四大天王天…（省略）…三十三天…（省略）…焰摩天…（省略）…兜率天…（省略）…化乐天…（省略）…他化自在天…（省略）…梵众天的天神们也发出声音：“先生们！跋耆人真有幸！跋耆民众真是善得！因为如来、阿拉汉、正自觉者，以及这三位善男子——尊者阿㝹楼驮、尊者难提、尊者金毗罗——安住在他们那里。”就这样，那些尊者们在那个刹那、那个瞬间，名声远播直至梵天界。

“提伽！是这样的！提伽！是这样的！提伽！这三位善男子是从哪个家族出家修行的，如果那个家族能以清净心忆念这三位善男子，那么那个家族将在长久的时间里获得利益和安乐。提伽！这三位善男子是从哪个宗族（kulaparivaṭṭā）出家修行的，如果那个宗族能以清净心忆念这三位善男子，那么那个宗族将在长久的时间里获得利益和安乐。提伽！这三位善男子是从哪个村庄出家修行的，如果那个村庄能以清净心忆念这三位善男子，那么那个村庄将在长久的时间里获得利益和安乐。提伽！这三位善男子是从哪个市镇（nigama）出家修行的，如果那个市镇能以清净心忆念这三位善男子，那么那个市镇将在长久的时间里获得利益和安乐。提伽！这三位善男子是从哪个城市（nagara）出家修行的，如果那个城市能以清净心忆念这三位善男子，那么那个城市将在长久的时间里获得利益和安乐。提伽！这三位善男子是从哪个国家（janapada）出家修行的，如果那个国家能以清净心忆念这三位善男子，那么那个国家将在长久的时间里获得利益和安乐。提伽！如果所有的刹帝利（khattiyā）能以清净心忆念这三位善男子，那么所有的刹帝利将在长久的时间里获得利益和安乐。提伽！如果所有的婆罗门（brāhmaṇā）……（省略）……提伽！如果所有的吠舍（vessā）……（省略）……提伽！如果所有的首陀罗（suddā）能以清净心忆念这三位善男子，那么所有的首陀罗将在长久的时间里获得利益和安乐。提伽！如果包含天神、魔罗、梵天的世界，包含沙门、婆罗门的众生，包含天神和人类，能以清净心忆念这三位善男子，那么这包含天神、魔罗、梵天的世界，包含沙门、婆罗门的众生，包含天神和人类，将在长久的时间里获得利益和安乐。提伽！你看，这三位善男子是多么为了众多有情的利益、众多有情的安乐、为了慈悯世间、为了天神和人类的利益、利益、安乐而修行啊！”

世尊说完这番话后，提伽·波罗伽那夜叉心满意足，欢喜地信受了世尊所说的话。

牛角林小经第一结束。

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《1》Mūlapaṇṇāsapāḷi 根本分五十经篇 (MN 1-50, 1-513)/4. Mahāyamakavagga 双大品 (MN 31-40, 325-438)”

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【经名】 4.2 Mahāgosiṅgasutta 牛角林大经 (MN 32, 332-345)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Mahāgosiṅgasuttaṃ

332. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā gosiṅgasālavanadāye viharati sambahulehi abhiññātehi abhiññātehi therehi sāvakehi saddhiṃ – āyasmatā ca sāriputtena āyasmatā ca mahāmoggallānena āyasmatā ca mahākassapena āyasmatā ca anuruddhena āyasmatā ca revatena āyasmatā ca ānandena, aññehi ca abhiññātehi abhiññātehi therehi sāvakehi saddhiṃ. Atha kho āyasmā mahāmoggallāno sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā mahākassapo tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahākassapaṃ etadavoca – “āyāmāvuso, kassapa, yenāyasmā sāriputto tenupasaṅkamissāma dhammassavanāyā”ti. “Evamāvuso”ti kho āyasmā mahākassapo āyasmato mahāmoggallānassa paccassosi. Atha kho āyasmā ca mahāmoggallāno āyasmā ca mahākassapo āyasmā ca anuruddho yenāyasmā sāriputto tenupasaṅkamiṃsu dhammassavanāya. Addasā kho āyasmā ānando āyasmantañca mahāmoggallānaṃ āyasmantañca mahākassapaṃ āyasmantañca anuruddhaṃ yenāyasmā sāriputto tenupasaṅkamante dhammassavanāya. Disvāna yenāyasmā revato tenupasaṅkami; upasaṅkamitvā āyasmantaṃ revataṃ etadavoca – “upasaṅkamantā kho amū, āvuso [āyasmantāvuso (ka.)] revata, sappurisā yenāyasmā sāriputto tena dhammassavanāya. Āyāmāvuso revata, yenāyasmā sāriputto tenupasaṅkamissāma dhammassavanāyā”ti. “Evamāvuso”ti kho āyasmā revato āyasmato ānandassa paccassosi. Atha kho āyasmā ca revato āyasmā ca ānando yenāyasmā sāriputto tenupasaṅkamiṃsu dhammassavanāya.

333. Addasā kho āyasmā sāriputto āyasmantañca revataṃ āyasmantañca ānandaṃ dūratova āgacchante. Disvāna āyasmantaṃ ānandaṃ etadavoca – “etu kho āyasmā ānando! Svāgataṃ āyasmato ānandassa bhagavato upaṭṭhākassa bhagavato santikāvacarassa! Ramaṇīyaṃ, āvuso ānanda, gosiṅgasālavanaṃ, dosinā ratti, sabbaphāliphullā [sabbapāliphullā (sī.)] sālā, dibbā, maññe, gandhā sampavanti; kathaṃrūpena, āvuso ānanda, bhikkhunā gosiṅgasālavanaṃ sobheyyā”ti? “Idhāvuso sāriputta, bhikkhu bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā; kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti, dhātā [dhatā (sī. syā. kaṃ. pī.)], vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. So catassannaṃ parisānaṃ dhammaṃ deseti parimaṇḍalehi padabyañjanehi anuppabandhehi [appabaddhehi (sī. pī.)] anusayasamugghātāya. Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā”ti.

334. Evaṃ vutte, āyasmā sāriputto āyasmantaṃ revataṃ etadavoca – “byākataṃ kho, āvuso revata, āyasmatā ānandena yathāsakaṃ paṭibhānaṃ. Tattha dāni mayaṃ āyasmantaṃ revataṃ pucchāma – ‘ramaṇīyaṃ, āvuso revata, gosiṅgasālavanaṃ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti; kathaṃrūpena, āvuso revata, bhikkhunā gosiṅgasālavanaṃ sobheyyā’”ti? “Idhāvuso sāriputta, bhikkhu paṭisallānārāmo hoti paṭisallānarato, ajjhattaṃ cetosamathamanuyutto anirākatajjhāno, vipassanāya samannāgato, brūhetā suññāgārānaṃ. Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā”ti.

335. Evaṃ vutte, āyasmā sāriputto āyasmantaṃ anuruddhaṃ etadavoca – “byākataṃ kho, āvuso anuruddha, āyasmatā revatena yathāsakaṃ paṭibhānaṃ. Tattha dāni mayaṃ āyasmantaṃ anuruddhaṃ pucchāma – ‘ramaṇīyaṃ, āvuso anuruddha, gosiṅgasālavanaṃ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti; kathaṃrūpena, āvuso anuruddha, bhikkhunā gosiṅgasālavanaṃ sobheyyā’”ti? “Idhāvuso sāriputta, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena sahassaṃ lokānaṃ voloketi. Seyyathāpi, āvuso sāriputta, cakkhumā puriso uparipāsādavaragato sahassaṃ nemimaṇḍalānaṃ volokeyya; evameva kho, āvuso sāriputta, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena sahassaṃ lokānaṃ voloketi. Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā”ti.

336. Evaṃ vutte, āyasmā sāriputto āyasmantaṃ mahākassapaṃ etadavoca – “byākataṃ kho, āvuso kassapa, āyasmatā anuruddhena yathāsakaṃ paṭibhānaṃ. Tattha dāni mayaṃ āyasmantaṃ mahākassapaṃ pucchāma – ‘ramaṇīyaṃ, āvuso kassapa, gosiṅgasālavanaṃ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti; kathaṃrūpena, āvuso kassapa, bhikkhunā gosiṅgasālavanaṃ sobheyyā’”ti? “Idhāvuso sāriputta, bhikkhu attanā ca āraññiko hoti āraññikattassa ca vaṇṇavādī, attanā ca piṇḍapātiko hoti piṇḍapātikattassa ca vaṇṇavādī, attanā ca paṃsukūliko hoti paṃsukūlikattassa ca vaṇṇavādī, attanā ca tecīvariko hoti tecīvarikattassa ca vaṇṇavādī, attanā ca appiccho hoti appicchatāya ca vaṇṇavādī, attanā ca santuṭṭho hoti santuṭṭhiyā ca vaṇṇavādī, attanā ca pavivitto hoti pavivekassa ca vaṇṇavādī, attanā ca asaṃsaṭṭho hoti asaṃsaggassa ca vaṇṇavādī, attanā ca āraddhavīriyo hoti vīriyārambhassa ca vaṇṇavādī, attanā ca sīlasampanno hoti sīlasampadāya ca vaṇṇavādī, attanā ca samādhisampanno hoti samādhisampadāya ca vaṇṇavādī, attanā ca paññāsampanno hoti paññāsampadāya ca vaṇṇavādī, attanā ca vimuttisampanno hoti vimuttisampadāya ca vaṇṇavādī, attanā ca vimuttiñāṇadassanasampanno hoti vimuttiñāṇadassanasampadāya ca vaṇṇavādī. Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā”ti.

337. Evaṃ vutte, āyasmā sāriputto āyasmantaṃ mahāmoggallānaṃ etadavoca – “byākataṃ kho, āvuso moggallāna, āyasmatā mahākassapena yathāsakaṃ paṭibhānaṃ. Tattha dāni mayaṃ āyasmantaṃ mahāmoggallānaṃ pucchāma – ‘ramaṇīyaṃ, āvuso moggallāna, gosiṅgasālavanaṃ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti; kathaṃrūpena, āvuso moggallāna, bhikkhunā gosiṅgasālavanaṃ sobheyyā’”ti? “Idhāvuso sāriputta, dve bhikkhū abhidhammakathaṃ kathenti, te aññamaññaṃ pañhaṃ pucchanti, aññamaññassa pañhaṃ puṭṭhā vissajjenti, no ca saṃsādenti [saṃsārenti (ka.)], dhammī ca nesaṃ kathā pavattinī hoti. Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā”ti.

338. Atha kho āyasmā mahāmoggallāno āyasmantaṃ sāriputtaṃ etadavoca – “byākataṃ kho, āvuso sāriputta, amhehi sabbeheva yathāsakaṃ paṭibhānaṃ. Tattha dāni mayaṃ āyasmantaṃ sāriputtaṃ pucchāma – ‘ramaṇīyaṃ, āvuso sāriputta, gosiṅgasālavanaṃ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti; kathaṃrūpena, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā’”ti? “Idhāvuso moggallāna, bhikkhu cittaṃ vasaṃ vatteti, no ca bhikkhu cittassa vasena vattati. So yāya vihārasamāpattiyā ākaṅkhati pubbaṇhasamayaṃ viharituṃ, tāya vihārasamāpattiyā pubbaṇhasamayaṃ viharati; yāya vihārasamāpattiyā ākaṅkhati majjhanhikasamayaṃ [majjhantikasamayaṃ (sī. syā. kaṃ. pī. ka.)] viharituṃ, tāya vihārasamāpattiyā majjhanhikasamayaṃ viharati; yāya vihārasamāpattiyā ākaṅkhati sāyanhasamayaṃ viharituṃ, tāya vihārasamāpattiyā sāyanhasamayaṃ viharati. Seyyathāpi, āvuso moggallāna, rañño vā rājamahāmattassa vā nānārattānaṃ dussānaṃ dussakaraṇḍako pūro assa. So yaññadeva dussayugaṃ ākaṅkheyya pubbaṇhasamayaṃ pārupituṃ, taṃ tadeva dussayugaṃ pubbaṇhasamayaṃ pārupeyya; yaññadeva dussayugaṃ ākaṅkheyya majjhanhikasamayaṃ pārupituṃ, taṃ tadeva dussayugaṃ majjhanhikasamayaṃ pārupeyya; yaññadeva dussayugaṃ ākaṅkheyya sāyanhasamayaṃ pārupituṃ, taṃ tadeva dussayugaṃ sāyanhasamayaṃ pārupeyya. Evameva kho, āvuso moggallāna, bhikkhu cittaṃ vasaṃ vatteti, no ca bhikkhu cittassa vasena vattati. So yāya vihārasamāpattiyā ākaṅkhati pubbaṇhasamayaṃ viharituṃ, tāya vihārasamāpattiyā pubbaṇhasamayaṃ viharati; yāya vihārasamāpattiyā ākaṅkhati majjhanhikasamayaṃ viharituṃ, tāya vihārasamāpattiyā majjhanhikasamayaṃ viharati; yāya vihārasamāpattiyā ākaṅkhati sāyanhasamayaṃ viharituṃ, tāya vihārasamāpattiyā sāyanhasamayaṃ viharati. Evarūpena kho, āvuso moggallāna, bhikkhunā gosiṅgasālavanaṃ sobheyyā”ti.

339. Atha kho āyasmā sāriputto te āyasmante etadavoca – “byākataṃ kho, āvuso, amhehi sabbeheva yathāsakaṃ paṭibhānaṃ. Āyāmāvuso, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā etamatthaṃ bhagavato ārocessāma. Yathā no bhagavā byākarissati tathā naṃ dhāressāmā”ti. “Evamāvuso”ti kho te āyasmanto āyasmato sāriputtassa paccassosuṃ. Atha kho te āyasmanto yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca – “addasaṃ kho ahaṃ, bhante, āyasmantañca revataṃ āyasmantañca ānandaṃ dūratova āgacchante. Disvāna āyasmantaṃ ānandaṃ etadavocaṃ – ‘etu kho āyasmā ānando! Svāgataṃ āyasmato ānandassa bhagavato upaṭṭhākassa bhagavato santikāvacarassa! Ramaṇīyaṃ, āvuso ānanda, gosiṅgasālavanaṃ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti; kathaṃrūpena, āvuso ānanda, bhikkhunā gosiṅgasālavanaṃ sobheyyā’ti? Evaṃ vutte, bhante, āyasmā ānando maṃ etadavoca – ‘idhāvuso, sāriputta, bhikkhu bahussuto hoti sutadharo…pe… anusayasamugghātāya. Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā’”ti. “Sādhu sādhu, sāriputta! Yathā taṃ ānandova sammā byākaramāno byākareyya. Ānando hi, sāriputta, bahussuto sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā; kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti, dhātā, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. So catassannaṃ parisānaṃ dhammaṃ deseti parimaṇḍalehi padabyañjanehi anuppabandhehi anusayasamugghātāyā”ti.

340. “Evaṃ vutte, ahaṃ, bhante, āyasmantaṃ revataṃ etadavocaṃ – ‘byākataṃ kho, āvuso revata āyasmatā ānandena yathāsakaṃ paṭibhānaṃ. Tattha dāni mayaṃ āyasmantaṃ revataṃ pucchāma – ramaṇīyaṃ, āvuso revata, gosiṅgasālavanaṃ, dosinā ratti, sabbaphāliphullā sālā, dibbā maññe gandhā sampavanti. Kathaṃrūpena, āvuso revata, bhikkhunā gosiṅgasālavanaṃ sobheyyā’ti? Evaṃ vutte, bhante, āyasmā revato maṃ etadavoca – ‘idhāvuso sāriputta bhikkhu paṭisallānārāmo hoti paṭisallānarato, ajjhattaṃ cetosamathamanuyutto, anirākatajjhāno, vipassanāya samannāgato, brūhetā suññāgārānaṃ. Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā’”ti. “Sādhu sādhu, sāriputta! Yathā taṃ revatova sammā byākaramāno byākareyya. Revato hi, sāriputta, paṭisallānārāmo paṭisallānarato, ajjhattaṃ cetosamathamanuyutto anirākatajjhāno, vipassanāya samannāgato brūhetā suññāgārānan”ti.

341. “Evaṃ vutte, ahaṃ, bhante, āyasmantaṃ anuruddhaṃ etadavocaṃ – ‘byākataṃ kho āvuso anuruddha āyasmatā revatena…pe… kathaṃrūpena, āvuso anuruddha, bhikkhunā gosiṅgasālavanaṃ sobheyyā’ti. Evaṃ vutte, bhante, āyasmā anuruddho maṃ etadavoca – ‘idhāvuso sāriputta, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena sahassaṃ lokānaṃ voloketi. Seyyathāpi, āvuso sāriputta, cakkhumā puriso…pe… evarūpena kho āvuso sāriputta bhikkhunā gosiṅgasālavanaṃ sobheyyā’”ti. “Sādhu sādhu, sāriputta, yathā taṃ anuruddhova sammā byākaramāno byākareyya. Anuruddho hi, sāriputta, dibbena cakkhunā visuddhena atikkantamānusakena sahassaṃ lokānaṃ voloketī”ti.

342. “Evaṃ vutte, ahaṃ, bhante, āyasmantaṃ mahākassapaṃ etadavocaṃ – ‘byākataṃ kho, āvuso kassapa āyasmatā anuruddhena yathāsakaṃ paṭibhānaṃ. Tattha dāni mayaṃ āyasmantaṃ mahākassapaṃ pucchāma…pe… kathaṃ rūpena kho, āvuso kassapa, bhikkhunā gosiṅgasālavanaṃ sobheyyā’ti? Evaṃ vutte bhante, āyasmā mahākassapo maṃ etadavoca – ‘idhāvuso sāriputta, bhikkhu attanā ca āraññiko hoti āraññikattassa ca vaṇṇavādī, attanā ca piṇḍapātiko hoti…pe… attanā ca paṃsukūliko hoti…pe… attanā ca tecīvariko hoti…pe… attanā ca appiccho hoti…pe… attanā ca santuṭṭho hoti…pe… attanā ca pavivitto hoti…pe… attanā ca asaṃsaṭṭho hoti…pe… attanā ca āraddhavīriyo hoti…pe… attanā ca sīlasampanno hoti…pe… attanā ca samādhisampanno hoti…pe… attanā ca paññāsampanno hoti… attanā ca vimuttisampanno hoti… attanā ca vimuttiñāṇadassanasampanno hoti vimuttiñāṇadassanasampadāya ca vaṇṇavādī. Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā’”ti. “Sādhu sādhu, sāriputta! Yathā taṃ kassapova sammā byākaramāno byākareyya. Kassapo hi, sāriputta, attanā ca āraññiko āraññikattassa ca vaṇṇavādī, attanā ca piṇḍapātiko piṇḍapātikattassa ca vaṇṇavādī, attanā ca paṃsukūliko paṃsukūlikattassa ca vaṇṇavādī, attanā ca tecīvariko tecīvarikattassa ca vaṇṇavādī, attanā ca appiccho appicchatāya ca vaṇṇavādī, attanā ca santuṭṭho santuṭṭhiyā ca vaṇṇavādī, attanā ca pavivitto pavivekassa ca vaṇṇavādī, attanā ca asaṃsaṭṭho asaṃsaggassa ca vaṇṇavādī, attanā ca āraddhavīriyo vīriyārambhassa ca vaṇṇavādī, attanā ca sīlasampanno sīlasampadāya ca vaṇṇavādī, attanā ca samādhisampanno samādhisampadāya ca vaṇṇavādī, attanā ca paññāsampanno paññāsampadāya ca vaṇṇavādī, attanā ca vimuttisampanno vimuttisampadāya ca vaṇṇavādī, attanā ca vimuttiñāṇadassanasampanno vimuttiñāṇadassanasampadāya ca vaṇṇavādī”ti.

343. “Evaṃ vutte, ahaṃ bhante āyasmantaṃ mahāmoggallānaṃ etadavocaṃ – ‘byākataṃ kho, āvuso moggallāna, āyasmatā mahākassapena yathāsakaṃ paṭibhānaṃ. Tattha dāni mayaṃ āyasmantaṃ mahāmoggallānaṃ pucchāma…pe… kathaṃrūpena, āvuso moggallāna, bhikkhunā gosiṅgasālavanaṃ sobheyyā’ti? Evaṃ vutte, bhante, āyasmā mahāmoggallāno maṃ etadavoca – ‘idhāvuso sāriputta, dve bhikkhū abhidhammakathaṃ kathenti. Te aññamaññaṃ pañhaṃ pucchanti, aññamaññassa pañhaṃ puṭṭhā vissajjenti, no ca saṃsādenti, dhammī ca nesaṃ kathā pavattinī hoti. Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā’”ti. “Sādhu sādhu, sāriputta, yathā taṃ moggallānova sammā byākaramāno byākareyya. Moggallāno hi, sāriputta, dhammakathiko”ti.

344. Evaṃ vutte, āyasmā mahāmoggallāno bhagavantaṃ etadavoca – “atha khvāhaṃ, bhante, āyasmantaṃ sāriputtaṃ etadavocaṃ – ‘byākataṃ kho, āvuso sāriputta, amhehi sabbeheva yathāsakaṃ paṭibhānaṃ. Tattha dāni mayaṃ āyasmantaṃ sāriputtaṃ pucchāma – ramaṇīyaṃ, āvuso sāriputta, gosiṅgasālavanaṃ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti. Kathaṃrūpena, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā’ti? Evaṃ vutte, bhante, āyasmā sāriputto maṃ etadavoca – ‘idhāvuso, moggallāna, bhikkhu cittaṃ vasaṃ vatteti no ca bhikkhu cittassa vasena vattati. So yāya vihārasamāpattiyā ākaṅkhati pubbaṇhasamayaṃ viharituṃ, tāya vihārasamāpattiyā pubbaṇhasamayaṃ viharati; yāya vihārasamāpattiyā ākaṅkhati majjhanhikasamayaṃ viharituṃ, tāya vihārasamāpattiyā majjhanhikasamayaṃ viharati; yāya vihārasamāpattiyā ākaṅkhati sāyanhasamayaṃ viharituṃ, tāya vihārasamāpattiyā sāyanhasamayaṃ viharati. Seyyathāpi, āvuso moggallāna, rañño vā rājamahāmattassa vā nānārattānaṃ dussānaṃ dussakaraṇḍako pūro assa. So yaññadeva dussayugaṃ ākaṅkheyya pubbaṇhasamayaṃ pārupituṃ, taṃ tadeva dussayugaṃ pubbaṇhasamayaṃ pārupeyya; yaññadeva dussayugaṃ ākaṅkheyya majjhanhikasamayaṃ pārupituṃ, taṃ tadeva dussayugaṃ majjhanhikasamayaṃ pārupeyya; yaññadeva dussayugaṃ ākaṅkheyya sāyanhasamayaṃ pārupituṃ, taṃ tadeva dussayugaṃ sāyanhasamayaṃ pārupeyya. Evameva kho, āvuso moggallāna, bhikkhu cittaṃ vasaṃ vatteti, no ca bhikkhu cittassa vasena vattati. So yāya vihārasamāpattiyā ākaṅkhati pubbaṇhasamayaṃ viharituṃ, tāya vihārasamāpattiyā pubbaṇhasamayaṃ viharati; yāya vihārasamāpattiyā ākaṅkhati majjhanhikasamayaṃ viharituṃ, tāya vihārasamāpattiyā majjhanhikasamayaṃ viharati; yāya vihārasamāpattiyā ākaṅkhati sāyanhasamayaṃ viharituṃ, tāya vihārasamāpattiyā sāyanhasamayaṃ viharati. Evarūpena kho, āvuso moggallāna, bhikkhunā gosiṅgasālavanaṃ sobheyyā’”ti. “Sādhu sādhu, moggallāna! Yathā taṃ sāriputtova sammā byākaramāno byākareyya. Sāriputto hi, moggallāna, cittaṃ vasaṃ vatteti no ca sāriputto cittassa vasena vattati. So yāya vihārasamāpattiyā ākaṅkhati pubbaṇhasamayaṃ viharituṃ, tāya vihārasamāpattiyā pubbaṇhasamayaṃ viharati; yāya vihārasamāpattiyā ākaṅkhati majjhanhikasamayaṃ viharituṃ, tāya vihārasamāpattiyā majjhanhikasamayaṃ viharati; yāya vihārasamāpattiyā ākaṅkhati sāyanhasamayaṃ viharituṃ, tāya vihārasamāpattiyā sāyanhasamayaṃ viharatī”ti.

345. Evaṃ vutte, āyasmā sāriputto bhagavantaṃ etadavoca – “kassa nu kho, bhante, subhāsitan”ti? “Sabbesaṃ vo, sāriputta, subhāsitaṃ pariyāyena. Api ca mamapi suṇātha yathārūpena bhikkhunā gosiṅgasālavanaṃ sobheyya. Idha, sāriputta, bhikkhu pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā – ‘na tāvāhaṃ imaṃ pallaṅkaṃ bhindissāmi yāva me nānupādāya āsavehi cittaṃ vimuccissatī’ti. Evarūpena kho, sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyā”ti.

Idamavoca bhagavā. Attamanā te āyasmanto [te bhikkhū (ka.)] bhagavato bhāsitaṃ abhinandunti.

Mahāgosiṅgasuttaṃ niṭṭhitaṃ dutiyaṃ.

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第三十二 牛角林大经 Mahāgosiṅgasuttaṃ

我是这样听说的。

有一次，世尊住在牛角娑罗林，和众多广为人知、声名远播的长老声闻弟子们在一起。他们是：尊者舍利弗、尊者大目犍连、尊者大迦叶、尊者阿菟楼驮、尊者丽瓦达、尊者阿难，以及其他广为人知、声名远播的长老声闻弟子们。这时，尊者大目犍连在傍晚时分从独坐禅修中起来，前往尊者大迦叶的住处。到了之后，对尊者大迦叶说：“朋友迦叶！我们一起去尊者舍利弗那里听法吧。”“好的，朋友！”尊者大迦叶回答尊者大目犍连。于是，尊者大目犍连、尊者大迦叶和尊者阿菟楼驮一起前往尊者舍利弗那里去听法。尊者阿难看见尊者大目犍连、尊者大迦叶和尊者阿菟楼驮前往尊者舍利弗那里去听法。看见后，便前往尊者丽瓦达的住处，对尊者丽瓦达说：“朋友丽瓦达！那些善人们正前往尊者舍利弗那里去听法。朋友丽瓦达，我们也一起去尊者舍利弗那里听法吧。”“好的，朋友！”尊者丽瓦达回答尊者阿难。于是，尊者丽瓦达和尊者阿难也前往尊者舍利弗那里去听法。

尊者舍利弗看见尊者丽瓦达和尊者阿难从远处走来。看见后，对尊者阿难说：“欢迎！尊者阿难！欢迎！尊者阿难！您是世尊的侍者，常在世尊身边。朋友阿难，这牛角娑罗林真是令人愉悦，月色皎洁的夜晚，娑罗树花朵全然盛开，仿佛有天界的香气弥漫。朋友阿难！什么样的比丘能使这牛角娑罗林增添光辉呢？”阿难回答说：“朋友舍利弗，如果一位比丘博闻强识，受持所听闻的法，积累所听闻的法；那些法是初善、中善、后善，义理和文句具足；宣示完全圆满、清净的梵行。像这样的法，他都博闻、受持、言语熟悉、心中思惟、以正见善通达。他为四众弟子说法，用词精练周全而义理连贯，旨在断除随眠。朋友舍利弗！这样的比丘能使这牛角娑罗林增添光辉。”

说完这话，尊者舍利弗对尊者丽瓦达说：“朋友丽瓦达，尊者阿难已经根据他自己的领悟作了解答。现在我们来问尊者丽瓦达：这牛角娑罗林真是令人愉悦……朋友丽瓦达！什么样的比丘能使这牛角娑罗林增添光辉呢？”丽瓦达说：“朋友舍利弗！如果一位比丘喜爱独坐禅修，乐于独坐禅修，致力于内心的止静，不忽视禅那，具足观智，增进在空闲处的修行。朋友舍利弗！这样的比丘能使这牛角娑罗林增添光辉。”

说完这话，尊者舍利弗对尊者阿菟楼驮说：“朋友阿菟楼驮！尊者丽瓦达已经根据他自己的领悟作了解答。现在我们来问尊者阿菟楼驮：这牛角娑罗林真是令人愉悦……朋友阿菟楼驮，什么样的比丘能使这牛角娑罗林增添光辉呢？”阿菟楼驮说：“朋友舍利弗！如果一位比丘以清净、超越人眼的天眼观看一千个世界。朋友舍利弗！就像一个视力好的人登上高楼顶层，能看到一千个车轮的轮圈；同样地，朋友舍利弗，比丘以清净、超越人眼的天眼观看一千个世界。朋友舍利弗！这样的比丘能使这牛角娑罗林增添光辉。”

说完这话，尊者舍利弗对尊者大迦叶说：“朋友迦叶！尊者阿菟楼驮已经根据他自己的领悟作了解答。现在我们来问尊者大迦叶：这牛角娑罗林真是令人愉悦……朋友迦叶！什么样的比丘能使这牛角娑罗林增添光辉呢？”大迦叶说：“朋友舍利弗！如果一位比丘自己是住森林者，并且赞叹住森林；自己是托钵乞食者，并且赞叹托钵乞食；自己是穿粪扫衣者，并且赞叹穿粪扫衣；自己是只持三衣者，并且赞叹只持三衣；自己是少欲者，并且赞叹少欲；自己是知足者，并且赞叹知足；自己是独处者，并且赞叹独处；自己是不交际者，并且赞叹不交际；自己是发起精进者，并且赞叹发起精进；自己具足戒，并且赞叹具足戒；自己具足定，并且赞叹具足定；自己具足慧，并且赞叹具足慧；自己具足解脱，并且赞叹具足解脱；自己具足解脱知见，并且赞叹具足解脱知见。朋友舍利弗！这样的比丘能使这牛角娑罗林增添光辉。”

说完这话，尊者舍利弗对尊者大目犍连说：“朋友目犍连！尊者大迦叶已经根据他自己的领悟作了解答。现在我们来问尊者大目犍连：这牛角娑罗林真是令人愉悦……朋友目犍连！什么样的比丘能使这牛角娑罗林增添光辉呢？”大目犍连说：“朋友舍利弗！如果两位比丘谈论阿毗达摩（胜法），他们互相提问，对相互提出的问题进行解答，并且不会（中途）停滞，他们的法谈能够持续进行下去。朋友舍利弗，这样的比丘能使这牛角娑罗林增添光辉。”

于是尊者大目犍连对尊者舍利弗说：“朋友舍利弗！我们所有人都已经根据各自的领悟作了解答。现在我们来问尊者舍利弗：朋友舍利弗！这牛角娑罗林真是令人愉悦，月色皎洁的夜晚，娑罗树花朵全然盛开，仿佛有天界的香气弥漫。朋友舍利弗！什么样的比丘能使这牛角娑罗林增添光辉呢？”[舍利弗说：]“朋友目犍连！如果一位比丘能掌控自己的心，而不是被自己的心所掌控。他在早晨时分想要安住于哪一种禅定成就，就能在早晨时分安住于那一种禅定成就；在中午时分想要安住于哪一种禅定成就，就能在中午时分安住于那一种禅定成就；在傍晚时分想要安住于哪一种禅定成就，就能在傍晚时分安住于那一种禅定成就。朋友目犍连！就像国王或大臣，有一个装满了各种颜色衣物的衣箱。他在早晨时分想要穿哪一套衣物，就能在早晨时分穿上那一套衣物；在中午时分想要穿哪一套衣物，就能在中午时分穿上那一套衣物；在傍晚时分想要穿哪一套衣物，就能在傍晚时分穿上那一套衣物。同样地，朋友目犍连，比丘能掌控自己的心，而不是被自己的心所掌控。他在早晨时分想要安住于哪一种禅定成就，就能在早晨时分安住于那一种禅定成就；在中午时分想要安住于哪一种禅定成就，就能在中午时分安住于那一种禅定成就；在傍晚时分想要安住于哪一种禅定成就，就能在傍晚时分安住于那一种禅定成就。朋友目犍连！这样的比丘能使这牛角娑罗林增添光辉。”

尊者舍利弗对那些尊者们说：“朋友们！我们所有人都已经根据各自的领悟作了解答。来！我们一起去世尊那里，到了之后将这件事禀告世尊。世尊怎样为我们解说，我们就怎样受持它。”“好的，朋友！”那些尊者们回答尊者舍利弗。于是，那些尊者们前往世尊的住处。到了之后，顶礼世尊，然后坐在一边。坐在一边的尊者舍利弗对世尊说：“世尊！我看见尊者丽瓦达和尊者阿难从远处走来。看见后，我对尊者阿难这样说：‘欢迎！尊者阿难！欢迎！尊者阿难！您是世尊的侍者，常在世尊身边。朋友阿难，这牛角娑罗林真是令人愉悦，月色皎洁的夜晚，娑罗树花朵全然盛开，仿佛有天界的香气弥漫。朋友阿难！什么样的比丘能使这牛角娑罗林增添光辉呢？’世尊！这样说了之后，尊者阿难对我这样说：‘朋友舍利弗，如果一位比丘博闻强识……（此处省略）……旨在断除随眠。朋友舍利弗！这样的比丘能使这牛角娑罗林增添光辉。’”[世尊说：]“善哉！舍利弗！善哉！阿难的回答是正确的。舍利弗！阿难确实博闻强识，受持所听闻的法，积累所听闻的法；那些法是初善、中善、后善，义理和文句具足；宣示完全圆满、清净的梵行。像这样的法，他都博闻、受持、言语熟悉、心中思惟、以正见善通达。他为四众弟子说法，用词精练周全而义理连贯，旨在断除随眠。”

[舍利弗说：]“世尊！尊者阿难这样说了之后，我对尊者丽瓦达说：‘朋友丽瓦达！尊者阿难已经根据他自己的领悟作了解答。现在我们来问尊者丽瓦达：朋友丽瓦达，这牛角娑罗林真是令人愉悦……朋友丽瓦达！什么样的比丘能使这牛角娑罗林增添光辉呢？’世尊！这样说了之后，尊者丽瓦达对我这样说：‘朋友舍利弗！如果一位比丘喜爱独坐禅修，乐于独坐禅修，致力于内心的止静，不忽视禅那，具足观智，增进在空闲处的修行。朋友舍利弗！这样的比丘能使这牛角娑罗林增添光辉。’”[世尊说：]“善哉！舍利弗！善哉！丽瓦达的回答是正确的。舍利弗！因为丽瓦达确实喜爱独坐禅修，乐于独坐禅修，致力于内心的止静，不忽视禅那，具足观智，增进在空闲处的修行。”

[舍利弗说：]“世尊！丽瓦达这样说了之后，我对尊者阿菟楼驮说：‘朋友阿菟楼驮！尊者丽瓦达已经根据他自己的领悟作了解答。现在我们来问尊者阿菟楼驮：朋友阿菟楼驮！这牛角娑罗林真是令人愉悦……朋友阿菟楼驮，什么样的比丘能使这牛角娑罗林增添光辉呢？’世尊！我这样说了之后，尊者阿菟楼驮回答我说：‘朋友舍利弗！如果一位比丘以清净、超越人眼的天眼观看一千个世界。朋友舍利弗！就像一个视力好的人……（此处省略）……朋友舍利弗！这样的比丘能使这牛角娑罗林增添光辉。’”[世尊说：]“善哉！舍利弗！善哉！阿菟楼驮的回答是正确的。舍利弗！因为阿菟楼驮确实以清净、超越人眼的天眼观看一千个世界。”

[舍利弗说：]“世尊！阿菟楼驮这样说了之后，我对尊者大迦叶说：‘朋友迦叶！尊者阿菟楼驮已经根据他自己的领悟作了解答。现在我们来问尊者大迦叶：朋友迦叶！这牛角娑罗林真是令人愉悦……朋友迦叶！什么样的比丘能使这牛角娑罗林增添光辉呢？’世尊！我这样说时，尊者大迦叶回答我说：‘朋友舍利弗！如果一位比丘自己是住森林者，并且赞叹住森林；自己是托钵乞食者……（此处省略）……自己具足解脱知见，并且赞叹具足解脱知见。朋友舍利弗！这样的比丘能使这牛角娑罗林增添光辉。’”[世尊说：]“善哉！舍利弗！善哉！迦叶的回答是正确的。舍利弗！因为迦叶确实自己是住森林者，并且赞叹住森林……自己具足解脱知见，并且赞叹具足解脱知见。”

[舍利弗说：]“世尊！尊者迦叶这样说了之后，我对尊者大目犍连这样说：‘朋友目犍连！尊者大迦叶已经根据他自己的领悟作了解答。现在我们来问尊者大目犍连：朋友目犍连！这牛角娑罗林真是令人愉悦……朋友目犍连！什么样的比丘能使这牛角娑罗林增添光辉呢？’世尊！我这样说了之后，尊者大目犍连回答我说：‘朋友舍利弗！如果两位比丘谈论阿毗达摩（胜法）。他们互相提问，对相互提出的问题进行解答，并且不会（中途）停滞，他们的法谈能够持续进行下去。朋友舍利弗！这样的比丘能使这牛角娑罗林增添光辉。’”[世尊说：]“善哉！舍利弗！善哉！目犍连的回答是正确的。舍利弗！因为目犍连确实是善于说法者。”

说完这话，尊者大目犍连对世尊说：“世尊！然后我对尊者舍利弗这样说：‘朋友舍利弗！我们所有人都已经根据各自的领悟作了解答。现在我们来问尊者舍利弗：朋友舍利弗，这牛角娑罗林真是令人愉悦，月色皎洁的夜晚，娑罗树花朵全然盛开，仿佛有天界的香气弥漫。朋友舍利弗！什么样的比丘能使这牛角娑罗林增添光辉呢？’世尊！我这样说了之后，尊者舍利弗回答我说：‘朋友目犍连！如果一位比丘能掌控自己的心，而不是被自己的心所掌控。他在早晨时分想要安住于哪一种禅定成就，就能在早晨时分安住于那一种禅定成就；在中午时分想要安住于哪一种禅定成就，就能在中午时分安住于那一种禅定成就；在傍晚时分想要安住于哪一种禅定成就，就能在傍晚时分安住于那一种禅定成就。朋友目犍连！就像国王或大臣……（此处省略）……在傍晚时分想要安住于哪一种禅定成就，就能在傍晚时分安住于那一种禅定成就。朋友目犍连！这样的比丘能使这牛角娑罗林增添光辉。’”[世尊说：]“善哉！目犍连！善哉！舍利弗的回答是正确的。目犍连！因为舍利弗能掌控自己的心，而不是被自己的心所掌控。他在早晨时分想要安住于哪一种禅定成就，就能在早晨时分安住于那一种禅定成就；在中午时分想要安住于哪一种禅定成就，就能在中午时分安住于那一种禅定成就；在傍晚时分想要安住于哪一种禅定成就，就能在傍晚时分安住于那一种禅定成就。”

说完这话，尊者舍利弗对世尊说：“世尊！那么我们当中谁说得最好呢？”[世尊说：]“舍利弗！你们各位都依据（不同的）道理说得很好。不过，你们也听听我的说法，什么样的比丘能使这牛角娑罗林增添光辉。舍利弗！如果一位比丘托钵乞食回来，吃完饭后，盘腿而坐，保持身体端正，将念安立于面前，这样立意：‘只要我的心尚未通过无执取从诸漏中解脱，我就不解开这个跏趺坐。’舍利弗！这样的比丘能使这牛角娑罗林增添光辉。”

世尊说完这番话后，那些尊者们心满意足，欢喜地接受了世尊的开示。

Mahāgosiṅgasuttaṃ niṭṭhitaṃ dutiyaṃ.

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《1》Mūlapaṇṇāsapāḷi 根本分五十经篇 (MN 1-50, 1-513)/4. Mahāyamakavagga 双大品 (MN 31-40, 325-438)”

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【经名】 4.3 Mahāgopālakasutta 牧牛者大经 (MN 33, 346-349)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Mahāgopālakasuttaṃ

346. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Ekādasahi, bhikkhave, aṅgehi samannāgato gopālako abhabbo gogaṇaṃ pariharituṃ phātiṃ kātuṃ [phātikattuṃ (sī. pī.), phātikātuṃ (syā. kaṃ.)]. Katamehi ekādasahi? Idha, bhikkhave, gopālako na rūpaññū hoti, na lakkhaṇakusalo hoti, na āsāṭikaṃ hāretā [sāṭetā (sī. syā. kaṃ. pī.)] hoti, na vaṇaṃ paṭicchādetā hoti, na dhūmaṃ kattā hoti, na titthaṃ jānāti, na pītaṃ jānāti, na vīthiṃ jānāti, na gocarakusalo hoti anavasesadohī ca hoti. Ye te usabhā gopitaro gopariṇāyakā te na atirekapūjāya pūjetā hoti. Imehi kho, bhikkhave, ekādasahi aṅgehi samannāgato gopālako abhabbo gogaṇaṃ pariharituṃ phātiṃ kātuṃ. Evameva kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu abhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ. Katamehi ekādasahi? Idha, bhikkhave, bhikkhu na rūpaññū hoti, na lakkhaṇakusalo hoti, na āsāṭikaṃ hāretā hoti, na vaṇaṃ paṭicchādetā hoti, na dhūmaṃ kattā hoti, na titthaṃ jānāti, na pītaṃ jānāti, na vīthiṃ jānāti, na gocarakusalo hoti, anavasesadohī ca hoti. Ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te na atirekapūjāya pūjetā hoti.

347. “Kathañca, bhikkhave, bhikkhu na rūpaññū hoti? Idha, bhikkhave, bhikkhu yaṃ kiñci rūpaṃ sabbaṃ rūpaṃ ‘cattāri mahābhūtāni, catunnañca mahābhūtānaṃ upādāyarūpan’ti yathābhūtaṃ nappajānāti. Evaṃ kho, bhikkhave, bhikkhu na rūpaññū hoti.

“Kathañca, bhikkhave, bhikkhu na lakkhaṇakusalo hoti? Idha, bhikkhave, bhikkhu ‘kammalakkhaṇo bālo, kammalakkhaṇo paṇḍito’ti yathābhūtaṃ nappajānāti. Evaṃ kho, bhikkhave, bhikkhu na lakkhaṇakusalo hoti.

“Kathañca, bhikkhave, bhikkhu na āsāṭikaṃ hāretā hoti? Idha, bhikkhave, bhikkhu uppannaṃ kāmavitakkaṃ adhivāseti, nappajahati na vinodeti na byantī karoti na anabhāvaṃ gameti. Uppannaṃ byāpādavitakkaṃ…pe… uppannaṃ vihiṃsāvitakkaṃ…pe… uppannuppanne pāpake akusale dhamme adhivāseti, nappajahati na vinodeti na byantī karoti na anabhāvaṃ gameti. Evaṃ kho, bhikkhave, bhikkhu na āsāṭikaṃ hāretā hoti.

“Kathañca, bhikkhave, bhikkhu na vaṇaṃ paṭicchādetā hoti? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā nimittaggāhī hoti anubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya na paṭipajjati, na rakkhati cakkhundriyaṃ, cakkhundriye na saṃvaraṃ āpajjati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya nimittaggāhī hoti anubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya na paṭipajjati, na rakkhati manindriyaṃ, manindriye na saṃvaraṃ āpajjati. Evaṃ kho, bhikkhave, bhikkhu na vaṇaṃ paṭicchādetā hoti.

“Kathañca, bhikkhave, bhikkhu na dhūmaṃ kattā hoti? Idha, bhikkhave, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ na vitthārena paresaṃ desetā hoti. Evaṃ kho, bhikkhave, bhikkhu na dhūmaṃ kattā hoti.

“Kathañca, bhikkhave, bhikkhu na titthaṃ jānāti? Idha, bhikkhave, bhikkhu ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te kālena kālaṃ upasaṅkamitvā na paripucchati, na paripañhati – ‘idaṃ, bhante, kathaṃ? Imassa ko attho’ti? Tassa te āyasmanto avivaṭañceva na vivaranti, anuttānīkatañca na uttānī karonti, anekavihitesu ca kaṅkhāṭhānīyesu dhammesu kaṅkhaṃ na paṭivinodenti. Evaṃ kho, bhikkhave, bhikkhu na titthaṃ jānāti.

“Kathañca, bhikkhave, bhikkhu na pītaṃ jānāti? Idha, bhikkhave, bhikkhu tathāgatappavedite dhammavinaye desiyamāne na labhati atthavedaṃ, na labhati dhammavedaṃ, na labhati dhammūpasaṃhitaṃ pāmojjaṃ. Evaṃ kho, bhikkhave, bhikkhu na pītaṃ jānāti.

“Kathañca, bhikkhave, bhikkhu na vīthiṃ jānāti? Idha, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ yathābhūtaṃ nappajānāti. Evaṃ kho, bhikkhave, bhikkhu na vīthiṃ jānāti.

“Kathañca, bhikkhave, bhikkhu na gocarakusalo hoti? Idha, bhikkhave, bhikkhu cattāro satipaṭṭhāne yathābhūtaṃ nappajānāti. Evaṃ kho, bhikkhave, bhikkhu na gocarakusalo hoti.

“Kathañca, bhikkhave, bhikkhu anavasesadohī hoti? Idha, bhikkhave, bhikkhuṃ saddhā gahapatikā abhihaṭṭhuṃ pavārenti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi, tatra bhikkhu mattaṃ na jānāti paṭiggahaṇāya. Evaṃ kho, bhikkhave, bhikkhu anavasesadohī hoti.

“Kathañca, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te na atirekapūjāya pūjetā hoti? Idha, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, tesu na mettaṃ kāyakammaṃ paccupaṭṭhāpeti āvi ceva raho ca; na mettaṃ vacīkammaṃ paccupaṭṭhāpeti āvi ceva raho ca; na mettaṃ manokammaṃ paccupaṭṭhāpeti āvi ceva raho ca. Evaṃ kho, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te na atirekapūjāya pūjetā hoti.

“Imehi kho bhikkhave ekādasahi dhammehi samannāgato bhikkhu abhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ.

348. “Ekādasahi, bhikkhave, aṅgehi samannāgato gopālako bhabbo gogaṇaṃ pariharituṃ phātiṃ kātuṃ. Katamehi ekādasahi? Idha, bhikkhave, gopālako rūpaññū hoti, lakkhaṇakusalo hoti, āsāṭikaṃ hāretā hoti, vaṇaṃ paṭicchādetā hoti, dhūmaṃ kattā hoti, titthaṃ jānāti, pītaṃ jānāti, vīthiṃ jānāti, gocarakusalo hoti, sāvasesadohī ca hoti. Ye te usabhā gopitaro gopariṇāyakā te atirekapūjāya pūjetā hoti. Imehi kho, bhikkhave, ekādasahi aṅgehi samannāgato gopālako bhabbo gogaṇaṃ pariharituṃ phātiṃ kātuṃ. Evameva kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu bhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ. Katamehi ekādasahi? Idha, bhikkhave, bhikkhu rūpaññū hoti, lakkhaṇakusalo hoti, āsāṭikaṃ hāretā hoti, vaṇaṃ paṭicchādetā hoti, dhūmaṃ kattā hoti, titthaṃ jānāti, pītaṃ jānāti, vīthiṃ jānāti, gocarakusalo hoti, sāvasesadohī ca hoti. Ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te atirekapūjāya pūjetā hoti.

349. “Kathañca, bhikkhave, bhikkhu rūpaññū hoti? Idha, bhikkhave, bhikkhu yaṃ kiñci rūpaṃ sabbaṃ rūpaṃ ‘cattāri mahābhūtāni, catunnañca mahābhūtānaṃ upādāyarūpan’ti yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, bhikkhu rūpaññū hoti.

“Kathañca, bhikkhave, bhikkhu lakkhaṇakusalo hoti? Idha, bhikkhave, bhikkhu kammalakkhaṇo bālo, kammalakkhaṇo paṇḍitoti yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, bhikkhu lakkhaṇakusalo hoti.

“Kathañca, bhikkhave, bhikkhu āsāṭikaṃ hāretā hoti? Idha, bhikkhave, bhikkhu uppannaṃ kāmavitakkaṃ nādhivāseti, pajahati vinodeti byantī karoti anabhāvaṃ gameti. Uppannaṃ byāpādavitakkaṃ…pe… uppannaṃ vihiṃsāvitakkaṃ…pe… uppannuppanne pāpake akusale dhamme nādhivāseti, pajahati vinodeti byantī karoti anabhāvaṃ gameti. Evaṃ kho, bhikkhave, bhikkhu āsāṭikaṃ hāretā hoti.

“Kathañca, bhikkhave, bhikkhu vaṇaṃ paṭicchādetā hoti? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. Evaṃ kho, bhikkhave, bhikkhu vaṇaṃ paṭicchādetā hoti.

“Kathañca, bhikkhave, bhikkhu dhūmaṃ kattā hoti? Idha, bhikkhave, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ desetā hoti. Evaṃ kho, bhikkhave, bhikkhu dhūmaṃ kattā hoti.

“Kathañca, bhikkhave, bhikkhu titthaṃ jānāti? Idha, bhikkhave, bhikkhu ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā te kālena kālaṃ upasaṅkamitvā paripucchati, paripañhati – ‘idaṃ, bhante, kathaṃ? Imassa ko attho’ti? Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānī karonti, anekavihitesu ca kaṅkhāṭhānīyesu dhammesu kaṅkhaṃ paṭivinodenti. Evaṃ kho, bhikkhave, bhikkhu titthaṃ jānāti.

“Kathañca bhikkhave, bhikkhu pītaṃ jānāti? Idha, bhikkhave, bhikkhu tathāgatappavedite dhammavinaye desiyamāne labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Evaṃ kho, bhikkhave, bhikkhu pītaṃ jānāti.

“Kathañca, bhikkhave, bhikkhu vīthiṃ jānāti? Idha, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, bhikkhu vīthiṃ jānāti.

“Kathañca, bhikkhave, bhikkhu gocarakusalo hoti? Idha, bhikkhave, bhikkhu cattāro satipaṭṭhāne yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, bhikkhu gocarakusalo hoti.

“Kathañca bhikkhave, bhikkhu sāvasesadohī hoti? Idha, bhikkhave, bhikkhuṃ saddhā gahapatikā abhihaṭṭhuṃ pavārenti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi. Tatra bhikkhu mattaṃ jānāti paṭiggahaṇāya. Evaṃ kho, bhikkhave, bhikkhu sāvasesadohī hoti.

“Kathañca, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, te atirekapūjāya pūjetā hoti? Idha, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā tesu mettaṃ kāyakammaṃ paccupaṭṭhāpeti āvi ceva raho ca; mettaṃ vacīkammaṃ paccupaṭṭhāpeti āvi ceva raho ca; mettaṃ manokammaṃ paccupaṭṭhāpeti āvi ceva raho ca. Evaṃ kho, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te atirekapūjāya pūjetā hoti.

“Imehi kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu bhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjitun”ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Mahāgopālakasuttaṃ niṭṭhitaṃ tatiyaṃ.

☸---------------------------------------------------------------------

第三十三 牧牛者大经 Mahāgopālakasuttaṃ

我是这样听说的。

有一次，世尊住在舍卫城的祇树给孤独园。那时世尊召唤诸比丘说：“诸比丘！”那些比丘回答：“世尊！”世尊于是说：

“诸比丘！具足十一项条件的牧牛者，不能够照管牛群，使其繁衍增长。是哪十一项呢？诸比丘！这里的牧牛者：不了知（牛的）形态（色），不善巧（牛的）标记（相），不为（牛）去除（寄生虫）卵，不为（牛）覆盖创伤，不为（牛）熏烟，不了知渡口，不了知（牛群）已饮水处，不了知（安全）路径，不善巧于牧场，榨奶时一点不剩，对于那些公牛、牛群的父亲、牛群的领导者，他不以额外的尊敬来尊敬它们。诸比丘！具足这十一项条件的牧牛者，不能够照管牛群，使其繁衍增长。同样地，诸比丘！具足十一法的比丘，不能够在此法律中获得成长、增益和圆满。是哪十一法呢？诸比丘！这里的比丘：不了知色，不善巧于相，不去除（寄生虫）卵，不覆盖创伤，不升起（法的）烟，不了知渡口，不了知（法）饮，不了知（圣）道，不善巧于行处，榨取无遗，对于那些长老比丘，经验丰富、出家已久、僧团之父、僧团领导者，他不以额外的尊敬来尊敬他们。

诸比丘！比丘如何是不了知色呢？诸比丘！这里的比丘，对于任何色，不能如实了知一切色是‘四大元素以及四大元素所造色’。诸比丘！像这样，比丘就是不了知色。诸比丘！比丘如何是不善巧于相呢？诸比丘！这里的比丘，不能如实了知‘（恶）业是愚者的标记，（善）业是贤者的标记’。诸比丘！像这样，比丘就是不善巧于相。诸比丘！比丘如何是不去除（寄生虫）卵呢？诸比丘！这里的比丘，对于生起的欲寻，他容忍，不舍断、不去除、不使之终结、不令其消失；对于生起的瞋寻……（此处省略）……对于生起的害寻……（此处省略）……对于一再生起的恶不善法，他容忍，不舍断、不去除、不使之终结、不令其消失。诸比丘！像这样，比丘就是不去除（寄生虫）卵。诸比丘！比丘如何是不覆盖创伤呢？诸比丘！这里的比丘，用眼看到色后，执取（整体）相，执取细节相。由于他不守护眼根而住，贪婪和忧愁等恶不善法会流入；他不为此实行防护，不守护眼根，不在眼根上达成防护。用耳听到声后……（此处省略）……用鼻嗅到香后……（此处省略）……用舌尝到味后……（此处省略）……用身接触到所触后……（此处省略）……用意认识到法后，执取（整体）相，执取细节相。由于他不守护意根而住，贪婪和忧愁等恶不善法会流入；他不为此实行防护，不守护意根，不在意根上达成防护。诸比丘！像这样，比丘就是不覆盖创伤。诸比丘！比丘如何是不升起（法的）烟呢？诸比丘！这里的比丘，对于所听闻、所受持的法，不为他人详细解说。诸比丘！像这样，比丘就是不升起（法的）烟。诸比丘！比丘如何是不了知渡口呢？诸比丘！这里的比丘，对于那些博闻强识、传承教法、持法、持律、持论母的比丘们，他不适时前往请教、询问：‘尊者！这是什么？这有什么含义？’于是那些尊者们不为他揭示未揭示的，不阐明未阐明的，对于种种令人疑惑之处的法，不为他消除疑惑。诸比丘！像这样，比丘就是不了知渡口。诸比丘！比丘如何是不了知（法）饮呢？诸比丘！这里的比丘，当如来所教导的法律被宣说时，他不能获得义的感受，不能获得法的感受，不能获得伴随法的喜悦。诸比丘！像这样，比丘就是不了知（法）饮。诸比丘！比丘如何是不了知（圣）道呢？诸比丘！这里的比丘，不能如实了知神圣八支道。诸比丘！像这样，比丘就是不了知（圣）道。诸比丘！比丘如何是不善巧于行处呢？诸比丘！这里的比丘，不能如实了知四念住。诸比丘！像这样，比丘就是不善巧于行处。诸比丘！比丘如何是榨取无遗呢？诸比丘！这里的比丘，当有信心的在家居士们主动供养衣服、饮食、住所、病人所需的医药资具时，他接受时不知适量。诸比丘！像这样，比丘就是榨取无遗。诸比丘！比丘如何是对那些长老比丘，经验丰富、出家已久、僧团之父、僧团领导者，不以额外的尊敬来尊敬他们呢？诸比丘！这里的比丘，对于那些长老比丘，经验丰富、出家已久、僧团之父、僧团领导者，无论在公开场合还是私下里，都不对他们展现慈身业；无论在公开场合还是私下里，都不对他们展现慈语业；无论在公开场合还是私下里，都不对他们展现慈意业。诸比丘！像这样，比丘就是对那些长老比丘，经验丰富、出家已久、僧团之父、僧团领导者，不以额外的尊敬来尊敬他们。诸比丘！具足这十一法的比丘，不能够在此法律中获得成长、增益和圆满。

诸比丘！具足十一项条件的牧牛者，能够照管牛群，使其繁衍增长。是哪十一项呢？这里的牧牛者：了知（牛的）形态（色），善巧（牛的）标记（相），为（牛）去除（寄生虫）卵，为（牛）覆盖创伤，为（牛）熏烟，了知渡口，了知（牛群）已饮水处，了知（安全）路径，善巧于牧场，榨奶时留有余存，对于那些公牛、牛群的父亲、牛群的领导者，他以额外的尊敬来尊敬它们。诸比丘！具足这十一项条件的牧牛者，能够照管牛群，使其繁衍增长。同样地，诸比丘！具足十一法的比丘，也能够在此法律中获得成长、增益和圆满。是哪十一法呢？这里的比丘：了知色，善巧于相，去除（寄生虫）卵，覆盖创伤，升起（法的）烟，了知渡口，了知（法）饮，了知（圣）道，善巧于行处，榨取时留有余存，对于那些长老比丘，经验丰富、出家已久、僧团之父、僧团领导者，他以额外的尊敬来尊敬他们。

诸比丘！比丘如何是了知色呢？诸比丘！这里的比丘，对于任何色，如实了知一切色是‘四大元素以及四大元素所造色’。诸比丘！像这样，比丘就是了知色。诸比丘！比丘如何是善巧于相呢？诸比丘！这里的比丘，如实了知‘（恶）业是愚者的标记，（善）业是贤者的标记’。诸比丘！像这样，比丘就是善巧于相。诸比丘！比丘如何是去除（寄生虫）卵呢？诸比丘！这里的比丘，对于生起的欲寻，他不容忍，舍断、去除、使之终结、令其消失；对于生起的瞋寻……（此处省略）……对于生起的害寻……（此处省略）……对于一再生起的恶不善法，他不容忍，舍断、去除、使之终结、令其消失。诸比丘！像这样，比丘就是去除（寄生虫）卵。诸比丘！比丘如何是覆盖创伤呢？诸比丘！这里的比丘，用眼看到色后，不执取（整体）相，不执取细节相。由于若不守护眼根而住，贪婪和忧愁等恶不善法就会流入，他为此实行防护，守护眼根，在眼根上达成防护。用耳听到声后……（此处省略）……用鼻嗅到香后……（此处省略）……用舌尝到味后……（此处省略）……用身接触到所触后……（此处省略）……用意认识到法后，不执取（整体）相，不执取细节相。由于若不守护意根而住，贪婪和忧愁等恶不善法就会流入，他为此实行防护，守护意根，在意根上达成防护。诸比丘！像这样，比丘就是覆盖创伤。诸比丘！比丘如何是升起（法的）烟呢？诸比丘！这里的比丘，对于所听闻、所受持的法，为他人详细解说。诸比丘！像这样，比丘就是升起（法的）烟。诸比丘！比丘如何是了知渡口呢？诸比丘！这里的比丘，对于那些博闻强识、传承教法、持法、持律、持论母的比丘们，他适时前往请教、询问：‘尊者！这是什么？这有什么含义？’于是那些尊者们为他揭示未揭示的，阐明未阐明的，对于种种令人疑惑之处的法，为他消除疑惑。诸比丘！像这样，比丘就是了知渡口。诸比丘！比丘如何是了知（法）饮呢？诸比丘！这里的比丘，当如来所教导的法律被宣说时，他能获得义的感受，能获得法的感受，能获得伴随法的喜悦。诸比丘！像这样，比丘就是了知（法）饮。诸比丘！比丘如何是了知（圣）道呢？诸比丘！这里的比丘，如实了知神圣八支道。诸比丘！像这样，比丘就是了知（圣）道。诸比丘！比丘如何是善巧于行处呢？诸比丘！这里的比丘，如实了知四念住。诸比丘！像这样，比丘就是善巧于行处。诸比丘！比丘如何是榨取时留有余存呢？诸比丘！这里的比丘，当有信心的在家居士们主动供养衣服、饮食、住所、病人所需的医药资具时，他接受时知道适量。诸比丘！像这样，比丘就是榨取时留有余存。诸比丘！比丘如何是对那些长老比丘，经验丰富、出家已久、僧团之父、僧团领导者，以额外的尊敬来尊敬他们呢？诸比丘！这里的比丘，对于那些长老比丘，经验丰富、出家已久、僧团之父、僧团领导者，无论在公开场合还是私下里，都对他们展现慈身业；无论在公开场合还是私下里，都对他们展现慈语业；无论在公开场合还是私下里，都对他们展现慈意业。诸比丘！像这样，比丘就是对那些长老比丘，经验丰富、出家已久、僧团之父、僧团领导者，以额外的尊敬来尊敬他们。诸比丘！具足这十一法的比丘，能够在此法律中获得成长、增益和圆满。”

世尊说完这番话后，那些比丘们心满意足，欢喜地接受了世尊的开示。

Mahāgopālakasuttaṃ niṭṭhitaṃ tatiyaṃ.

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《1》Mūlapaṇṇāsapāḷi 根本分五十经篇 (MN 1-50, 1-513)/4. Mahāyamakavagga 双大品 (MN 31-40, 325-438)”

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【经名】 4.4 Cūḷagopālakasutta 牧牛者小经 (MN 34, 350-352)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Cūḷagopālakasuttaṃ

350. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vajjīsu viharati ukkacelāyaṃ gaṅgāya nadiyā tīre. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Bhūtapubbaṃ, bhikkhave, māgadhako gopālako duppaññajātiko, vassānaṃ pacchime māse saradasamaye, asamavekkhitvā gaṅgāya nadiyā orimaṃ tīraṃ, asamavekkhitvā pārimaṃ tīraṃ, atittheneva gāvo patāresi uttaraṃ tīraṃ suvidehānaṃ. Atha kho, bhikkhave, gāvo majjhegaṅgāya nadiyā sote āmaṇḍaliyaṃ karitvā tattheva anayabyasanaṃ āpajjiṃsu. Taṃ kissa hetu? Tathā hi so, bhikkhave, māgadhako gopālako duppaññajātiko, vassānaṃ pacchime māse saradasamaye, asamavekkhitvā gaṅgāya nadiyā orimaṃ tīraṃ, asamavekkhitvā pārimaṃ tīraṃ, atittheneva gāvo patāresi uttaraṃ tīraṃ suvidehānaṃ. Evameva kho, bhikkhave, ye hi keci [ye keci (syā. kaṃ.)] samaṇā vā brāhmaṇā vā akusalā imassa lokassa akusalā parassa lokassa, akusalā māradheyyassa akusalā amāradheyyassa, akusalā maccudheyyassa akusalā amaccudheyyassa, tesaṃ ye sotabbaṃ saddahātabbaṃ maññissanti, tesaṃ taṃ bhavissati dīgharattaṃ ahitāya dukkhāya.

351. “Bhūtapubbaṃ, bhikkhave, māgadhako gopālako sappaññajātiko, vassānaṃ pacchime māse saradasamaye, samavekkhitvā gaṅgāya nadiyā orimaṃ tīraṃ, samavekkhitvā pārimaṃ tīraṃ, tittheneva gāvo patāresi uttaraṃ tīraṃ suvidehānaṃ. So paṭhamaṃ patāresi ye te usabhā gopitaro gopariṇāyakā. Te tiriyaṃ gaṅgāya sotaṃ chetvā sotthinā pāraṃ agamaṃsu. Athāpare patāresi balavagāvo dammagāvo. Tepi tiriyaṃ gaṅgāya sotaṃ chetvā sotthinā pāraṃ agamaṃsu. Athāpare patāresi vacchatare vacchatariyo. Tepi tiriyaṃ gaṅgāya sotaṃ chetvā sotthinā pāraṃ agamaṃsu. Athāpare patāresi vacchake kisābalake [kisabalake (sī. syā. pī.)]. Tepi tiriyaṃ gaṅgāya sotaṃ chetvā sotthinā pāraṃ agamaṃsu. Bhūtapubbaṃ, bhikkhave, vacchako taruṇako tāvadeva jātako mātugoravakena vuyhamāno, sopi tiriyaṃ gaṅgāya sotaṃ chetvā sotthinā pāraṃ agamāsi. Taṃ kissa hetu? Tathā hi so, bhikkhave, māgadhako gopālako sappaññajātiko, vassānaṃ pacchime māse saradasamaye, samavekkhitvā gaṅgāya nadiyā orimaṃ tīraṃ, samavekkhitvā pārimaṃ tīraṃ, tittheneva gāvo patāresi uttaraṃ tīraṃ suvidehānaṃ. Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā kusalā imassa lokassa kusalā parassa lokassa, kusalā māradheyyassa kusalā amāradheyyassa, kusalā maccudheyyassa kusalā amaccudheyyassa, tesaṃ ye sotabbaṃ saddahātabbaṃ maññissanti, tesaṃ taṃ bhavissati dīgharattaṃ hitāya sukhāya.

352. “Seyyathāpi, bhikkhave, ye te usabhā gopitaro gopariṇāyakā te tiriyaṃ gaṅgāya sotaṃ chetvā sotthinā pāraṃ agamaṃsu, evameva kho, bhikkhave, ye te bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññā vimuttā, te tiriyaṃ mārassa sotaṃ chetvā sotthinā pāraṃ gatā.

“Seyyathāpi te, bhikkhave, balavagāvo dammagāvo tiriyaṃ gaṅgāya sotaṃ chetvā sotthinā pāraṃ agamaṃsu, evameva kho, bhikkhave, ye te bhikkhū pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā, tepi tiriyaṃ mārassa sotaṃ chetvā sotthinā pāraṃ gamissanti.

“Seyyathāpi te, bhikkhave, vacchatarā vacchatariyo tiriyaṃ gaṅgāya sotaṃ chetvā sotthinā pāraṃ agamaṃsu, evameva kho, bhikkhave, ye te bhikkhū tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmino sakiṃdeva imaṃ lokaṃ āgantvā dukkhassantaṃ karissanti, tepi tiriyaṃ mārassa sotaṃ chetvā sotthinā pāraṃ gamissanti.

“Seyyathāpi te, bhikkhave, vacchakā kisābalakā tiriyaṃ gaṅgāya sotaṃ chetvā sotthinā pāraṃ agamaṃsu, evameva kho, bhikkhave, ye te bhikkhū tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyanā, tepi tiriyaṃ mārassa sotaṃ chetvā sotthinā pāraṃ gamissanti.

“Seyyathāpi so, bhikkhave, vacchako taruṇako tāvadeva jātako mātugoravakena vuyhamāno tiriyaṃ gaṅgāya sotaṃ chetvā sotthinā pāraṃ agamāsi, evameva kho, bhikkhave, ye te bhikkhū dhammānusārino saddhānusārino, tepi tiriyaṃ mārassa sotaṃ chetvā sotthinā pāraṃ gamissanti.

“Ahaṃ kho pana, bhikkhave, kusalo imassa lokassa kusalo parassa lokassa, kusalo māradheyyassa kusalo amāradheyyassa, kusalo maccudheyyassa kusalo amaccudheyyassa. Tassa mayhaṃ, bhikkhave, ye sotabbaṃ saddahātabbaṃ maññissanti, tesaṃ taṃ bhavissati dīgharattaṃ hitāya sukhāyā”ti.

Idamavoca bhagavā. Idaṃ vatvā sugato athāparaṃ etadavoca satthā –

“Ayaṃ loko paro loko, jānatā suppakāsito;

Yañca mārena sampattaṃ, appattaṃ yañca maccunā.

“Sabbaṃ lokaṃ abhiññāya, sambuddhena pajānatā;

Vivaṭaṃ amatadvāraṃ, khemaṃ nibbānapattiyā.

“Chinnaṃ pāpimato sotaṃ, viddhastaṃ vinaḷīkataṃ;

Pāmojjabahulā hotha, khemaṃ pattattha [patthetha (syā. kaṃ. ka. aṭṭhakathāyaṃ saṃvaṇṇetabbapāṭho)] bhikkhavo”ti.

Cūḷagopālakasuttaṃ niṭṭhitaṃ catutthaṃ.

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第三十四 牧牛者小经 Cūḷagopālakasuttaṃ

我是这样听说的。

有一个时候，世尊住在跋耆国的郁伽奢罗，恒伽河岸边。那时，世尊召唤比丘们说：“诸位比丘！”

那些比丘回答世尊：“世尊！”世尊便这样说：

“诸位比丘！从前，摩揭陀国有一个没有智慧的牧牛人，在雨季最后一个月，秋天的时候，没有仔细观察恒河的此岸，也没有仔细观察彼岸，就在没有渡口的地方，驱赶牛群渡往对岸的须奇提诃国。诸位比丘！结果牛群在恒河的中央水流中打转，在那里遭遇了灾难祸患。这是什么原因呢？诸位比丘！正是因为那个摩揭陀国的牧牛人没有智慧，在雨季最后一个月，秋天的时候，没有仔细观察恒河的此岸，也没有仔细观察彼岸，就在没有渡口的地方，驱赶牛群渡往对岸的须奇提诃国。诸位比丘！就像这样，任何沙门或婆罗门，不善于了知此世间、不善于了知彼世间，不善于了知魔的境界、不善于了知非魔的境界，不善于了知死神的境界、不善于了知非死神的境界，那些认为他们的话值得听、值得信的人，对这些人来说，将在长久的时间里得不到利益，只有痛苦。

诸位比丘！从前，摩揭陀国有一个有智慧的牧牛人，在雨季最后一个月，秋天的时候，仔细观察了恒河的此岸，仔细观察了彼岸，在合适的渡口处，驱赶牛群渡往对岸的须奇提诃国。他首先让那些公牛、牛父、牛群的首领渡河。它们横渡恒河的水流，安稳地到达了彼岸。接着，他让那些强壮的牛和驯服的牛渡河。它们也横渡恒河的水流，安稳地到达了彼岸。接着，他让那些稍大的公牛和小母牛渡河。它们也横渡恒河的水流，安稳地到达了彼岸。接着，他让那些年幼体弱的小牛渡河。它们也横渡恒河的水流，安稳地到达了彼岸。诸位比丘！从前，即使是刚出生不久、跟着母牛叫声前进的小牛犊，它也能横渡恒河的水流，安稳地到达彼岸。这是什么原因呢？诸位比丘！正是因为那个摩揭陀国的牧牛人有智慧，在雨季最后一个月，秋天的时候，仔细观察了恒河的此岸，仔细观察了彼岸，在合适的渡口处，驱赶牛群渡往对岸的须奇提诃国。诸位比丘！就像这样，任何沙门或婆罗门，善于了知此世间、善于了知彼世间，善于了知魔的境界、善于了知非魔的境界，善于了知死神的境界、善于了知非死神的境界，那些认为他们的话值得听、值得信的人，对这些人来说，将在长久的时间里得到利益和安乐。

诸位比丘！就像那些公牛、牛父，以及牛群的首领，它们横渡恒河的水流，安稳地到达了彼岸；就像这样，诸位比丘！那些已经是阿罗汉、诸烦恼已尽、修行圆满、应作已作、已放下重担、已达到自己目标、存在之结已完全灭尽、通过正智而解脱的比丘们，他们横渡了魔的流，安稳地到达了彼岸。

诸位比丘！就像那些强壮、驯服的牛，横渡恒河的水流，安稳地到达了彼岸；就像这样，诸位比丘！那些因为五种下分结已完全灭尽而成为化生者、在那里般涅槃、不再从此世间返回的比丘们，他们也将横渡魔的流，安稳地到达彼岸。

诸位比丘！就像那些稍大的公牛和小母牛，横渡恒河的水流，安稳地到达了彼岸；就像这样，诸位比丘！那些因为三种结已完全灭尽、贪嗔痴已减轻而成为一来者、只需再来此世间一次就将灭尽苦的比丘们，他们也将横渡魔的流，安稳地到达彼岸。

诸位比丘！就像那些年幼体弱的小牛，横渡恒河的水流而安稳到达了彼岸；就像这样，诸位比丘！那些因为三种结已完全灭尽而成为预流者、不堕恶趣、决定趋向正觉的比丘们，他们也将横渡魔的流，安稳地到达彼岸。

诸位比丘！就像那刚出生不久的小牛犊，仅仅依靠着母牛的叫声引导，便横渡恒河的水流，安稳地到达了彼岸；就像这样，诸位比丘！那些随法行、随信行的比丘们，他们也将横渡魔的流，安稳地到达彼岸。

诸位比丘！我善于了知此世间、善于了知彼世间，善于了知魔的境界、善于了知非魔的境界，善于了知死神的境界、善于了知非死神的境界。诸位比丘！对于这样的我，那些认为我的话值得听、值得信的人，对他们来说，将在长久的时间里得到利益和安乐。”

世尊说了这番话。善逝、导师说完这些后，又接着说道：

此世间与彼世间， 已由了知者阐明；

何处为魔所达到， 何处死神不能及。

遍知一切世间后， 由等正觉者了知；

不死之门已敞开， 为达安稳的涅槃。

邪恶者之流已断， 已毁坏已根除尽；

你们应充满喜悦， 比丘们已达安稳！

☸.....................................................................

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《1》Mūlapaṇṇāsapāḷi 根本分五十经篇 (MN 1-50, 1-513)/4. Mahāyamakavagga 双大品 (MN 31-40, 325-438)”

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【经名】 4.5 Cūḷasaccakasutta 萨遮迦小经 (MN 35, 353-363)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Cūḷasaccakasuttaṃ

353. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena saccako nigaṇṭhaputto vesāliyaṃ paṭivasati bhassappavādako paṇḍitavādo sādhusammato bahujanassa. So vesāliyaṃ parisati evaṃ vācaṃ bhāsati – “nāhaṃ taṃ passāmi samaṇaṃ vā brāhmaṇaṃ vā, saṅghiṃ gaṇiṃ gaṇācariyaṃ, api arahantaṃ sammāsambuddhaṃ paṭijānamānaṃ, yo mayā vādena vādaṃ samāraddho na saṅkampeyya na sampakampeyya na sampavedheyya, yassa na kacchehi sedā mucceyyuṃ. Thūṇaṃ cepāhaṃ acetanaṃ vādena vādaṃ samārabheyyaṃ, sāpi mayā vādena vādaṃ samāraddhā saṅkampeyya sampakampeyya sampavedheyya. Ko pana vādo manussabhūtassā”ti?

Atha kho āyasmā assaji pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi. Addasā kho saccako nigaṇṭhaputto vesāliyaṃ jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno āyasmantaṃ assajiṃ dūratova āgacchantaṃ. Disvāna yenāyasmā assaji tenupasaṅkami; upasaṅkamitvā āyasmatā assajinā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho saccako nigaṇṭhaputto āyasmantaṃ assajiṃ etadavoca – “kathaṃ pana, bho assaji, samaṇo gotamo sāvake vineti, kathaṃbhāgā ca pana samaṇassa gotamassa sāvakesu anusāsanī bahulā pavattatī”ti? “Evaṃ kho, aggivessana, bhagavā sāvake vineti, evaṃbhāgā ca pana bhagavato sāvakesu anusāsanī bahulā pavattati – ‘rūpaṃ, bhikkhave, aniccaṃ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṃ aniccaṃ. Rūpaṃ, bhikkhave, anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṃ anattā. Sabbe saṅkhārā aniccā, sabbe dhammā anattā’ti. Evaṃ kho, aggivessana, bhagavā sāvake vineti, evaṃbhāgā ca pana bhagavato sāvakesu anusāsanī bahulā pavattatī”ti. “Dussutaṃ vata, bho assaji, assumha ye mayaṃ evaṃvādiṃ samaṇaṃ gotamaṃ assumha. Appeva nāma mayaṃ kadāci karahaci tena bhotā gotamena saddhiṃ samāgaccheyyāma, appeva nāma siyā kocideva kathāsallāpo, appeva nāma tasmā pāpakā diṭṭhigatā viveceyyāmā”ti.

354. Tena kho pana samayena pañcamattāni licchavisatāni santhāgāre [sandhāgāre (ka.)] sannipatitāni honti kenacideva karaṇīyena. Atha kho saccako nigaṇṭhaputto yena te licchavī tenupasaṅkami; upasaṅkamitvā te licchavī etadavoca – “abhikkamantu bhonto licchavī, abhikkamantu bhonto licchavī, ajja me samaṇena gotamena saddhiṃ kathāsallāpo bhavissati. Sace me samaṇo gotamo tathā patiṭṭhissati yathā ca me [yathāssa me (sī. pī.)] ñātaññatarena sāvakena assajinā nāma bhikkhunā patiṭṭhitaṃ, seyyathāpi nāma balavā puriso dīghalomikaṃ eḷakaṃ lomesu gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya, evamevāhaṃ samaṇaṃ gotamaṃ vādena vādaṃ ākaḍḍhissāmi parikaḍḍhissāmi samparikaḍḍhissāmi. Seyyathāpi nāma balavā soṇḍikākammakāro mahantaṃ soṇḍikākiḷañjaṃ gambhīre udakarahade pakkhipitvā kaṇṇe gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya, evamevāhaṃ samaṇaṃ gotamaṃ vādena vādaṃ ākaḍḍhissāmi parikaḍḍhissāmi samparikaḍḍhissāmi. Seyyathāpi nāma balavā soṇḍikādhutto vālaṃ [thālaṃ (ka.)] kaṇṇe gahetvā odhuneyya niddhuneyya nipphoṭeyya [nicchādeyya (sī. pī. ka.), nicchoṭeyya (ka.), nippoṭheyya (syā. kaṃ.)] evamevāhaṃ samaṇaṃ gotamaṃ vādena vādaṃ odhunissāmi niddhunissāmi nipphoṭessāmi. Seyyathāpi nāma kuñjaro saṭṭhihāyano gambhīraṃ pokkharaṇiṃ ogāhetvā sāṇadhovikaṃ nāma kīḷitajātaṃ kīḷati, evamevāhaṃ samaṇaṃ gotamaṃ sāṇadhovikaṃ maññe kīḷitajātaṃ kīḷissāmi. Abhikkamantu bhonto licchavī, abhikkamantu bhonto licchavī, ajja me samaṇena gotamena saddhiṃ kathāsallāpo bhavissatī”ti. Tatrekacce licchavī evamāhaṃsu – “kiṃ samaṇo gotamo saccakassa nigaṇṭhaputtassa vādaṃ āropessati, atha kho saccako nigaṇṭhaputto samaṇassa gotamassa vādaṃ āropessatī”ti? Ekacce licchavī evamāhaṃsu – “kiṃ so bhavamāno saccako nigaṇṭhaputto yo bhagavato vādaṃ āropessati, atha kho bhagavā saccakassa nigaṇṭhaputtassa vādaṃ āropessatī”ti? Atha kho saccako nigaṇṭhaputto pañcamattehi licchavisatehi parivuto yena mahāvanaṃ kūṭāgārasālā tenupasaṅkami.

355. Tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti. Atha kho saccako nigaṇṭhaputto yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca – “kahaṃ nu kho, bho, etarahi so bhavaṃ gotamo viharati? Dassanakāmā hi mayaṃ taṃ bhavantaṃ gotaman”ti. “Esa, aggivessana, bhagavā mahāvanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisinno”ti. Atha kho saccako nigaṇṭhaputto mahatiyā licchaviparisāya saddhiṃ mahāvanaṃ ajjhogāhetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Tepi kho licchavī appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu, appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu, appekacce bhagavato santike nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu, appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu.

356. Ekamantaṃ nisinno kho saccako nigaṇṭhaputto bhagavantaṃ etadavoca – “puccheyyāhaṃ bhavantaṃ gotamaṃ kiñcideva desaṃ, sace me bhavaṃ gotamo okāsaṃ karoti pañhassa veyyākaraṇāyā”ti. “Puccha, aggivessana, yadākaṅkhasī”ti. “Kathaṃ pana bhavaṃ gotamo sāvake vineti, kathaṃbhāgā ca pana bhoto gotamassa sāvakesu anusāsanī bahulā pavattatī”ti? “Evaṃ kho ahaṃ, aggivessana, sāvake vinemi, evaṃbhāgā ca pana me sāvakesu anusāsanī bahulā pavattati – ‘rūpaṃ, bhikkhave, aniccaṃ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṃ aniccaṃ. Rūpaṃ, bhikkhave, anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṃ anattā. Sabbe saṅkhārā aniccā, sabbe dhammā anattā’ti. Evaṃ kho ahaṃ, aggivessana, sāvake vinemi, evaṃbhāgā ca pana me sāvakesu anusāsanī bahulā pavattatī”ti.

“Upamā maṃ, bho gotama, paṭibhātī”ti. “Paṭibhātu taṃ, aggivessanā”ti bhagavā avoca.

“Seyyathāpi, bho gotama, ye kecime bījagāmabhūtagāmā vuddhiṃ virūḷhiṃ vepullaṃ āpajjanti, sabbe te pathaviṃ nissāya pathaviyaṃ patiṭṭhāya. Evamete bījagāmabhūtagāmā vuddhiṃ virūḷhiṃ vepullaṃ āpajjanti. Seyyathāpi vā pana, bho gotama, ye kecime balakaraṇīyā kammantā karīyanti, sabbe te pathaviṃ nissāya pathaviyaṃ patiṭṭhāya. Evamete balakaraṇīyā kammantā karīyanti. Evameva kho, bho gotama, rūpattāyaṃ purisapuggalo rūpe patiṭṭhāya puññaṃ vā apuññaṃ vā pasavati, vedanattāyaṃ purisapuggalo vedanāyaṃ patiṭṭhāya puññaṃ vā apuññaṃ vā pasavati, saññattāyaṃ purisapuggalo saññāyaṃ patiṭṭhāya puññaṃ vā apuññaṃ vā pasavati, saṅkhārattāyaṃ purisapuggalo saṅkhāresu patiṭṭhāya puññaṃ vā apuññaṃ vā pasavati, viññāṇattāyaṃ purisapuggalo viññāṇe patiṭṭhāya puññaṃ vā apuññaṃ vā pasavatī”ti.

“Nanu tvaṃ, aggivessana, evaṃ vadesi – ‘rūpaṃ me attā, vedanā me attā, saññā me attā, saṅkhārā me attā, viññāṇaṃ me attā’”ti? “Ahañhi, bho gotama, evaṃ vadāmi – ‘rūpaṃ me attā, vedanā me attā, saññā me attā, saṅkhārā me attā, viññāṇaṃ me attā’ti, ayañca mahatī janatā”ti.

“Kiñhi te, aggivessana, mahatī janatā karissati? Iṅgha tvaṃ, aggivessana, sakaññeva vādaṃ nibbeṭhehī”ti. “Ahañhi, bho gotama, evaṃ vadāmi – ‘rūpaṃ me attā, vedanā me attā, saññā me attā, saṅkhārā me attā, viññāṇaṃ me attā’”ti.

357. “Tena hi, aggivessana, taññevettha paṭipucchissāmi, yathā te khameyya tathā naṃ [tathā taṃ (ka.)] byākareyyāsi. Taṃ kiṃ maññasi, aggivessana, vatteyya rañño khattiyassa muddhāvasittassa sakasmiṃ vijite vaso – ghātetāyaṃ vā ghātetuṃ, jāpetāyaṃ vā jāpetuṃ, pabbājetāyaṃ vā pabbājetuṃ, seyyathāpi rañño pasenadissa kosalassa, seyyathāpi vā pana rañño māgadhassa ajātasattussa vedehiputtassā”ti? “Vatteyya, bho gotama, rañño khattiyassa muddhāvasittassa sakasmiṃ vijite vaso – ghātetāyaṃ vā ghātetuṃ, jāpetāyaṃ vā jāpetuṃ, pabbājetāyaṃ vā pabbājetuṃ, seyyathāpi rañño pasenadissa kosalassa, seyyathāpi vā pana rañño māgadhassa ajātasattussa vedehiputtassa. Imesampi hi, bho gotama, saṅghānaṃ gaṇānaṃ – seyyathidaṃ, vajjīnaṃ mallānaṃ – vattati sakasmiṃ vijite vaso – ghātetāyaṃ vā ghātetuṃ, jāpetāyaṃ vā jāpetuṃ, pabbājetāyaṃ vā pabbājetuṃ. Kiṃ pana rañño khattiyassa muddhāvasittassa, seyyathāpi rañño pasenadissa kosalassa, seyyathāpi vā pana rañño māgadhassa ajātasattussa vedehiputtassa? Vatteyya, bho gotama, vattituñca marahatī”ti.

“Taṃ kiṃ maññasi, aggivessana, yaṃ tvaṃ evaṃ vadesi – ‘rūpaṃ me attā’ti, vattati te tasmiṃ rūpe vaso – evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī”ti? Evaṃ vutte, saccako nigaṇṭhaputto tuṇhī ahosi. Dutiyampi kho bhagavā saccakaṃ nigaṇṭhaputtaṃ etadavoca – “taṃ kiṃ maññasi, aggivessana, yaṃ tvaṃ evaṃ vadesi – ‘rūpaṃ me attā’ti, vattati te tasmiṃ rūpe vaso – evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī”ti? Dutiyampi kho saccako nigaṇṭhaputto tuṇhī ahosi. Atha kho bhagavā saccakaṃ nigaṇṭhaputtaṃ etadavoca – “byākarohi dāni, aggivessana, na dāni te tuṇhībhāvassa kālo. Yo koci, aggivessana tathāgatena yāvatatiyaṃ sahadhammikaṃ pañhaṃ puṭṭho na byākaroti, etthevassa sattadhā muddhā phalatī”ti.

Tena kho pana samayena vajirapāṇi yakkho āyasaṃ vajiraṃ ādāya ādittaṃ sampajjalitaṃ sajotibhūtaṃ saccakassa nigaṇṭhaputtassa uparivehāsaṃ ṭhito hoti – ‘sacāyaṃ saccako nigaṇṭhaputto bhagavatā yāvatatiyaṃ sahadhammikaṃ pañhaṃ puṭṭho na byākarissati etthevassa sattadhā muddhaṃ phālessāmī’ti. Taṃ kho pana vajirapāṇiṃ yakkhaṃ bhagavā ceva passati saccako ca nigaṇṭhaputto. Atha kho saccako nigaṇṭhaputto bhīto saṃviggo lomahaṭṭhajāto bhagavantaṃyeva tāṇaṃ gavesī bhagavantaṃyeva leṇaṃ gavesī bhagavantaṃyeva saraṇaṃ gavesī bhagavantaṃ etadavoca – “pucchatu maṃ bhavaṃ gotamo, byākarissāmī”ti.

358. “Taṃ kiṃ maññasi, aggivessana, yaṃ tvaṃ evaṃ vadesi – ‘rūpaṃ me attā’ti, vattati te tasmiṃ rūpe vaso – evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī”ti? “No hidaṃ, bho gotama”.

“Manasi karohi, aggivessana; manasi karitvā kho, aggivessana, byākarohi. Na kho te sandhiyati purimena vā pacchimaṃ pacchimena vā purimaṃ. Taṃ kiṃ maññasi, aggivessana, yaṃ tvaṃ evaṃ vadesi – ‘vedanā me attā’ti, vattati te tissaṃ vedanāyaṃ [tāyaṃ vedanāyaṃ (sī. syā.)] vaso – evaṃ me vedanā hotu, evaṃ me vedanā mā ahosī”ti? “No hidaṃ, bho gotama”.

“Manasi karohi, aggivessana; manasi karitvā kho, aggivessana, byākarohi. Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ. Taṃ kiṃ maññasi, aggivessana, yaṃ tvaṃ evaṃ vadesi – ‘saññā me attā’ti, vattati te tissaṃ saññāyaṃ vaso – evaṃ me saññā hotu, evaṃ me saññā mā ahosī”ti? “No hidaṃ, bho gotama”.

“Manasi karohi, aggivessana; manasi karitvā kho, aggivessana, byākarohi. Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ. Taṃ kiṃ maññasi, aggivessana, yaṃ tvaṃ evaṃ vadesi – ‘saṅkhārā me attā’ti, vattati te tesu saṅkhāresu vaso – evaṃ me saṅkhārā hontu, evaṃ me saṅkhārā mā ahesun”ti? “No hidaṃ, bho gotama”.

“Manasi karohi, aggivessana; manasi karitvā kho, aggivessana, byākarohi. Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ. Taṃ kiṃ maññasi, aggivessana, yaṃ tvaṃ evaṃ vadesi – ‘viññāṇaṃ me attā’ti, vattati te tasmiṃ viññāṇe vaso – evaṃ me viññāṇaṃ hotu, evaṃ me viññāṇaṃ mā ahosī”ti? “No hidaṃ, bho gotama”.

“Manasi karohi, aggivessana; manasi karitvā kho, aggivessana, byākarohi. Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ. Taṃ kiṃ maññasi, aggivessana, rūpaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bho gotama”. “Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bho gotama”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hidaṃ, bho gotama”.

“Taṃ kiṃ maññasi, aggivessana, vedanā…pe… saññā…pe… saṅkhārā…pe… taṃ kiṃ maññasi, aggivessana, viññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bho gotama”. “Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bho gotama”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hidaṃ, bho gotama”.

“Taṃ kiṃ maññasi, aggivessana, yo nu kho dukkhaṃ allīno dukkhaṃ upagato dukkhaṃ ajjhosito, dukkhaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati, api nu kho so sāmaṃ vā dukkhaṃ parijāneyya, dukkhaṃ vā parikkhepetvā vihareyyā”ti? “Kiñhi siyā, bho gotama? No hidaṃ, bho gotamā”ti.

“Taṃ kiṃ maññasi, aggivessana, nanu tvaṃ evaṃ sante dukkhaṃ allīno dukkhaṃ upagato dukkhaṃ ajjhosito, dukkhaṃ – ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassasī”ti? “Kiñhi no siyā, bho gotama? Evametaṃ bho gotamā”ti.

359. “Seyyathāpi, aggivessana, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno tiṇhaṃ kuṭhāriṃ [kudhāriṃ (syā. kaṃ. ka.)] ādāya vanaṃ paviseyya. So tattha passeyya mahantaṃ kadalikkhandhaṃ ujuṃ navaṃ akukkukajātaṃ [akukkuṭajātaṃ (syā. kaṃ.)]. Tamenaṃ mūle chindeyya, mūle chetvā agge chindeyya, agge chetvā pattavaṭṭiṃ vinibbhujeyya [vinibbhujjeyya (ka.)]. So tattha pattavaṭṭiṃ vinibbhujanto pheggumpi nādhigaccheyya, kuto sāraṃ? Evameva kho tvaṃ, aggivessana, mayā sakasmiṃ vāde samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno ritto tuccho aparaddho. Bhāsitā kho pana te esā, aggivessana, vesāliyaṃ parisati vācā – ‘nāhaṃ taṃ passāmi samaṇaṃ vā brāhmaṇaṃ vā, saṅghiṃ gaṇiṃ gaṇācariyaṃ, api arahantaṃ sammāsambuddhaṃ paṭijānamānaṃ, yo mayā vādena vādaṃ samāraddho na saṅkampeyya na sampakampeyya na sampavedheyya, yassa na kacchehi sedā mucceyyuṃ. Thūṇaṃ cepāhaṃ acetanaṃ vādena vādaṃ samārabheyyaṃ sāpi mayā vādena vādaṃ samāraddhā saṅkampeyya sampakampeyya sampavedheyya. Ko pana vādo manussabhūtassā’ti? Tuyhaṃ kho pana, aggivessana, appekaccāni sedaphusitāni nalāṭā muttāni, uttarāsaṅgaṃ vinibhinditvā bhūmiyaṃ patiṭṭhitāni. Mayhaṃ kho pana, aggivessana, natthi etarahi kāyasmiṃ sedo”ti. Iti bhagavā tasmiṃ [tassaṃ (?)] parisati suvaṇṇavaṇṇaṃ kāyaṃ vivari. Evaṃ vutte, saccako nigaṇṭhaputto tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.

360. Atha kho dummukho licchaviputto saccakaṃ nigaṇṭhaputtaṃ tuṇhībhūtaṃ maṅkubhūtaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā bhagavantaṃ etadavoca – “upamā maṃ, bhagavā, paṭibhātī”ti. “Paṭibhātu taṃ, dummukhā”ti bhagavā avoca. “Seyyathāpi, bhante, gāmassa vā nigamassa vā avidūre pokkharaṇī. Tatrāssa kakkaṭako. Atha kho, bhante, sambahulā kumārakā vā kumārikā vā tamhā gāmā vā nigamā vā nikkhamitvā yena sā pokkharaṇī tenupasaṅkameyyuṃ; upasaṅkamitvā taṃ pokkharaṇiṃ ogāhetvā taṃ kakkaṭakaṃ udakā uddharitvā thale patiṭṭhāpeyyuṃ. Yaññadeva hi so, bhante, kakkaṭako aḷaṃ abhininnāmeyya taṃ tadeva te kumārakā vā kumārikā vā kaṭṭhena vā kathalena vā sañchindeyyuṃ sambhañjeyyuṃ sampalibhañjeyyuṃ. Evañhi so, bhante, kakkaṭako sabbehi aḷehi sañchinnehi sambhaggehi sampalibhaggehi abhabbo taṃ pokkharaṇiṃ puna otarituṃ, seyyathāpi pubbe. Evameva kho, bhante, yāni saccakassa nigaṇṭhaputtassa visūkāyitāni visevitāni vipphanditāni tānipi sabbāni [vipphanditāni kānici kānici tāni (sī. syā. kaṃ. pī.)] bhagavatā sañchinnāni sambhaggāni sampalibhaggāni; abhabbo ca dāni, bhante, saccako nigaṇṭhaputto puna bhagavantaṃ upasaṅkamituṃ yadidaṃ vādādhippāyo”ti. Evaṃ vutte, saccako nigaṇṭhaputto dummukhaṃ licchaviputtaṃ etadavoca – “āgamehi tvaṃ, dummukha, āgamehi tvaṃ, dummukha ( ) [(mukharosi tvaṃ dummukha) (syā. kaṃ.)] na mayaṃ tayā saddhiṃ mantema, idha mayaṃ bhotā gotamena saddhiṃ mantema.

361. “Tiṭṭhatesā, bho gotama, amhākañceva aññesañca puthusamaṇabrāhmaṇānaṃ vācā. Vilāpaṃ vilapitaṃ maññe. Kittāvatā ca nu kho bhoto gotamassa sāvako sāsanakaro hoti ovādapatikaro tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane viharatī”ti? “Idha, aggivessana, mama sāvako yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati; yā kāci vedanā…pe… yā kāci saññā…pe… ye keci saṅkhārā…pe… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā, yaṃ dūre santike vā, sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati. Ettāvatā kho, aggivessana, mama sāvako sāsanakaro hoti ovādapatikaro tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane viharatī”ti.

“Kittāvatā pana, bho gotama, bhikkhu arahaṃ hoti khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto”ti? “Idha, aggivessana, bhikkhu yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anupādā vimutto hoti; yā kāci vedanā…pe… yā kāci saññā…pe… ye keci saṅkhārā…pe… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anupādā vimutto hoti. Ettāvatā kho, aggivessana, bhikkhu arahaṃ hoti khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto. Evaṃ vimuttacitto kho, aggivessana, bhikkhu tīhi anuttariehi samannāgato hoti – dassanānuttariyena, paṭipadānuttariyena, vimuttānuttariyena. Evaṃ vimuttacitto kho, aggivessana, bhikkhu tathāgataññeva sakkaroti garuṃ karoti māneti pūjeti – buddho so bhagavā bodhāya dhammaṃ deseti, danto so bhagavā damathāya dhammaṃ deseti, santo so bhagavā samathāya dhammaṃ deseti, tiṇṇo so bhagavā taraṇāya dhammaṃ deseti, parinibbuto so bhagavā parinibbānāya dhammaṃ desetī”ti.

362. Evaṃ vutte, saccako nigaṇṭhaputto bhagavantaṃ etadavoca – “mayameva, bho gotama, dhaṃsī, mayaṃ pagabbā, ye mayaṃ bhavantaṃ gotamaṃ vādena vādaṃ āsādetabbaṃ amaññimha. Siyā hi, bho gotama, hatthiṃ pabhinnaṃ āsajja purisassa sotthibhāvo, na tveva bhavantaṃ gotamaṃ āsajja siyā purisassa sotthibhāvo. Siyā hi, bho gotama, pajjalitaṃ [jalantaṃ (sī. pī.)] aggikkhandhaṃ āsajja purisassa sotthibhāvo, na tveva bhavantaṃ gotamaṃ āsajja siyā purisassa sotthibhāvo. Siyā hi, bho gotama, āsīvisaṃ ghoravisaṃ āsajja purisassa sotthibhāvo, na tveva bhavantaṃ gotamaṃ āsajja siyā purisassa sotthibhāvo. Mayameva, bho gotama, dhaṃsī, mayaṃ pagabbā, ye mayaṃ bhavantaṃ gotamaṃ vādena vādaṃ āsādetabbaṃ amaññimha. Adhivāsetu [adhivāsetu ca (pī. ka.)] me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena.

363. Atha kho saccako nigaṇṭhaputto bhagavato adhivāsanaṃ viditvā te licchavī āmantesi – “suṇantu me bhonto licchavī, samaṇo me gotamo nimantito svātanāya saddhiṃ bhikkhusaṅghena. Tena me abhihareyyātha yamassa patirūpaṃ maññeyyāthā”ti. Atha kho te licchavī tassā rattiyā accayena saccakassa nigaṇṭhaputtassa pañcamattāni thālipākasatāni bhattābhihāraṃ abhihariṃsu. Atha kho nigaṇṭhaputto sake ārāme paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi – “kālo, bho gotama, niṭṭhitaṃ bhattan”ti. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena saccakassa nigaṇṭhaputtassa ārāmo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena. Atha kho saccako nigaṇṭhaputto buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho saccako nigaṇṭhaputto bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho saccako nigaṇṭhaputto bhagavantaṃ etadavoca – “yamidaṃ, bho gotama, dāne puññañca puññamahī ca taṃ dāyakānaṃ sukhāya hotū”ti. “Yaṃ kho, aggivessana, tādisaṃ dakkhiṇeyyaṃ āgamma avītarāgaṃ avītadosaṃ avītamohaṃ, taṃ dāyakānaṃ bhavissati. Yaṃ kho, aggivessana, mādisaṃ dakkhiṇeyyaṃ āgamma vītarāgaṃ vītadosaṃ vītamohaṃ, taṃ tuyhaṃ bhavissatī”ti.

Cūḷasaccakasuttaṃ niṭṭhitaṃ pañcamaṃ.

☸---------------------------------------------------------------------

第三十五 萨遮迦小经 Cūḷasaccakasuttaṃ

我是这样听说的。

有一个时候，世尊住在毗舍离城大林中的重阁讲堂。那时，有一位尼乾子（裸行外道）萨遮迦住在毗舍离城，他喜欢辩论，自认为博学，受到很多人的尊敬。他在毗舍离的集会中常常这样说：“我看不到任何沙门或婆罗门，无论是僧团的领袖、教派的导师，甚至是自称阿罗汉、等正觉者的人，在和我辩论时，能不颤抖、不摇晃、不恐惧，腋下不出汗的。就算我向没有生命的柱子发起辩论，那柱子被我辩论时也会颤抖、摇晃、恐惧，更何况是人呢？”

那时，尊者阿说示在早晨整理好衣服，拿着衣钵，进入毗舍离乞食。尼乾子萨遮迦正在毗舍离散步，远远看见尊者阿说示走来。看到后，他就走向尊者阿说示那里。走近后，和尊者阿说示互相问候，说了些友善、应相互忆念的话后，站在一边。站在一边的尼乾子萨遮迦对尊者阿说示这样说：“喂，阿说示！沙门乔达摩是怎样教导弟子的？沙门乔达摩的教导中，哪一部分在弟子中最常实行呢？”

[阿说示回答：] “阿耆毗迦（Aggivessana, 萨遮迦的族姓）！世尊是这样教导弟子的，世尊的教导中，这一部分在弟子中最常实行：‘诸位比丘！色是无常的，受是无常的，想是无常的，行是无常的，识是无常的。诸位比丘！色是无我的，受是无我的，想是无我的，行是无我的，识是无我的。一切行都是无常的，一切法都是无我的。’阿耆毗迦！世尊就是这样教导弟子的，世尊的教导中，这一部分在弟子中最常实行。”

[萨遮迦说：] “喂，阿说示！我们听到沙门乔达摩这样说，实在是不悦耳啊！或许什么时候我们能和那位乔达摩尊者见个面，或许能有些交谈讨论，或许能使他摆脱那错误的见解！”

那时，大约有五百位离车人因为某件事务聚集在会议堂。于是尼乾子萨遮迦走向那些离车人那里。走近后，对那些离车人这样说：“离车人诸位！请过来！离车人诸位！请过来！今天我要和沙门乔达摩进行辩论。如果沙门乔达摩坚持的立场，就像他的某位著名弟子，名叫阿说示的比丘所确立的那样，那么，就像一个强壮的男人抓住长毛山羊的毛，用力拉它、拖它、拽它一样，我也会在辩论中这样用力拉、拖、拽沙门乔达摩。就像一个强壮的酿酒工人把一个大酒糟滤器扔进深水池里，抓住它的边角，用力拉它、拖它、拽它一样，我也会在辩论中这样用力拉、拖、拽沙门乔达摩。就像一个强壮的酒店伙计抓住筛子的边，摇它、抖它、敲打它一样，我也会在辩论中这样摇、抖、敲打沙门乔达摩。就像一头六十岁的大象进入深池塘玩一种叫做‘洗麻’的游戏一样，我想我也会对沙门乔达摩玩一场‘洗麻’的游戏。离车人诸位！请过来！离车人诸位！请过来！今天我要和沙门乔达摩进行辩论！”

在那里，有些离车人这样说：“沙门乔达摩怎么能驳倒尼乾子萨遮迦的论点呢？应该是尼乾子萨遮迦驳倒沙门乔达摩的论点吧？”另一些离车人则这样说：“那个尼乾子萨遮迦算什么，他怎么能驳倒世尊的论点呢？应该是世尊驳倒尼乾子萨遮迦的论点。”于是，尼乾子萨遮迦被大约五百位离车人围绕着，前往大林的重阁讲堂。

那时，有许多比丘正在露天经行。于是尼乾子萨遮迦走向那些比丘那里。走近后，对那些比丘这样说：“喂，诸位！现在那位乔达摩尊者住在哪里？我们想见见那位乔达摩尊者。”

[比丘们说：] “阿耆毗迦！世尊进入了大林深处，正在某棵树下坐禅，进行日间禅修。”

于是尼乾子萨遮迦和庞大的离车人随从一起进入大林深处，走向世尊所在的地方。走近后，和世尊互相问候，说了些友善、应相互忆念的话后，坐在一边。那些离车人中，有些人向世尊顶礼后坐在一边；有些人和世尊互相问候，说了些友善、应相互忆念的话后，坐在一边；有些人向着世尊合掌后坐在一边；有些人报上自己的姓名和家族后坐在一边；有些人则默默地坐在一边。

坐在一边的尼乾子萨遮迦对世尊这样说：“我想请教乔达摩尊者一些问题，如果乔达摩尊者允许我提问并为我解答的话。”

[世尊说：] “阿耆毗迦！你想问什么就问吧。”

[萨遮迦说：] “乔达摩尊者是怎样教导弟子的？乔达摩尊者的教导中，哪一部分在弟子中最常实行呢？”

[世尊说：] “阿耆毗迦！我是这样教导弟子的，我的教导中，这一部分在弟子中最常实行：‘诸位比丘！色是无常的，受是无常的，想是无常的，行是无常的，识是无常的。诸位比丘！色是无我的，受是无我的，想是无我的，行是无我的，识是无我的。一切行都是无常的，一切法都是无我的。’阿耆毗迦！我就是这样教导弟子的，我的教导中，这一部分在弟子中最常实行。”

[萨遮迦说：] “喂，乔达摩！我有一个比喻想说。”

[世尊说：] “阿耆毗迦！那就说吧。”

[萨遮迦说：] “喂，乔达摩！就像所有那些种子和植物，它们的生长、发育、繁茂，都是依赖于大地，立足于大地，才能这样生长、发育、繁茂。又或者，喂，乔达摩！所有那些需要用力气才能完成的工作，也都是依赖于大地，立足于大地，才能这样完成。同样地，喂，乔达摩！一个以色为我的人，是立足于色而产生善或不善的。一个以受为我的人，是立足于受而产生善或不善的。一个以想为我的人，是立足于想而产生善或不善的。一个以行为我的人，是立足于行而产生善或不善的。一个以识为我的人，是立足于识而产生善或不善的。”

[世尊说：] “阿耆毗迦！你不是这样说吗：‘色是我的我，受是我的我，想是我的我，行是我的我，识是我的我’？”

[萨遮迦说：] “喂，乔达摩！我确实是这样说的：‘色是我的我，受是我的我，想是我的我，行是我的我，识是我的我。’而且这里的大多数人也是这样认为的。”

[世尊说：] “阿耆毗迦！大多数人跟你有什么关系呢？来吧，阿耆毗迦！你只要阐明你自己的论点就行了。”

[萨遮迦说：] “喂，乔达摩！我确实是这样说的：‘色是我的我，受是我的我，想是我的我，行是我的我，识是我的我。’”

[世尊说：] “那么，阿耆毗迦！我就此反问你，你应该按照你认为合适的方式来回答。阿耆毗迦！你认为如何？一位刹帝利灌顶王，比如拘萨罗王波斯匿，或者摩揭陀国韦提希子阿阇世王，在他们自己的领土内，是否有权力决定：该处死的人就处死，该没收财产的人就没收财产，该流放的人就流放？”

[萨遮迦说：] “喂，乔达摩！一位刹帝利灌顶王，在他们自己的领土内，确实有权力决定：该处死的人就处死，该没收财产的人就没收财产，该流放的人就流放，比如拘萨罗王波斯匿，或者摩揭陀国韦提希子阿阇世王。喂，乔达摩！即使是像跋耆族、末罗族这样的僧伽和部族，在他们自己的领土内也有权力决定：该处死的人就处死，该没收财产的人就没收财产，该流放的人就流放。更何况是像拘萨罗王波斯匿、摩揭陀国韦提希子阿阇世王这样的刹帝利灌顶王呢？喂，乔达摩！他们确实有权力，也应该有权力行使。”

[世尊说：] “阿耆毗迦！你认为如何？既然你这样说：‘色是我的我’，那么你对那个色有控制力吗？能让它‘我的色应该这样，我的色不应该那样’吗？”

听了这话，尼乾子萨遮迦沉默了。

世尊第二次又问尼乾子萨遮迦：“阿耆毗迦！你认为如何？既然你这样说：‘色是我的我’，那么你对那个色有控制力吗？能让它‘我的色应该这样，我的色不应该那样’吗？”

尼乾子萨遮迦第二次又沉默了。

于是世尊对尼乾子萨遮迦说：“阿耆毗迦！现在回答吧！现在不是你沉默的时候。阿耆毗迦！任何人被如来依循正法问到第三次还不回答，他的头颅就会当场裂成七瓣。”

那时，金刚手夜叉手持燃烧、发光、冒着火焰的铁金刚杵，停留在尼乾子萨遮迦上方的空中，心想：“如果这个尼乾子萨遮迦被世尊依循正法问到第三次还不回答，我就要当场把他的头颅击裂成七瓣。”当时，只有世尊和尼乾子萨遮迦能看见那个金刚手夜叉。于是，尼乾子萨遮迦感到害怕、恐惧、毛骨悚然，只能向世尊寻求庇护，向世尊寻求避难所，向世尊寻求归依处，他对世尊说：“请乔达摩尊者问吧，我会回答的！”

[世尊说：] “阿耆毗迦！你认为如何？既然你这样说：‘色是我的我’，那么你对那个色有控制力吗？能让它‘我的色应该这样，我的色不应该那样’吗？”

[萨遮迦说：] “没有这回事，乔达摩尊者。”

[世尊说：] “注意听，阿耆毗迦！注意听了再回答，阿耆毗迦！你前面说的话和后面说的不一致，后面说的和前面说的也不一致。阿耆毗迦！你认为如何？既然你这样说：‘受是我的我’，那么你对那个受有控制力吗？能让它‘我的受应该这样，我的受不应该那样’吗？”

[萨遮迦说：] “没有这回事，乔达摩尊者。”

[世尊说：] “注意听，阿耆毗迦！注意听了再回答，阿耆毗迦！你前面说的话和后面说的不一致，后面说的和前面说的也不一致。阿耆毗迦！你认为如何？既然你这样说：‘想是我的我’，那么你对那个想有控制力吗？能让它‘我的想应该这样，我的想不应该那样’吗？”

[萨遮迦说：] “没有这回事，乔达摩尊者。”

[世尊说：] “注意听，阿耆毗迦！注意听了再回答，阿耆毗迦！你前面说的话和后面说的不一致，后面说的和前面说的也不一致。阿耆毗迦！你认为如何？既然你这样说：‘行是我的我’，那么你对那些行有控制力吗？能让它们‘我的行应该这样，我的行不应该那样’吗？”

[萨遮迦说：] “没有这回事，乔达摩尊者。”

[世尊说：] “注意听，阿耆毗迦！注意听了再回答，阿耆毗迦！你前面说的话和后面说的不一致，后面说的和前面说的也不一致。阿耆毗迦！你认为如何？既然你这样说：‘识是我的我’，那么你对那个识有控制力吗？能让它‘我的识应该这样，我的识不应该那样’吗？”

[萨遮迦说：] “没有这回事，乔达摩尊者。”

[世尊说：] “注意听，阿耆毗迦！注意听了再回答，阿耆毗迦！你前面说的话和后面说的不一致，后面说的和前面说的也不一致。阿耆毗迦！你认为如何？色是常还是无常？”

[萨遮迦说：] “是无常的，乔达摩尊者。”

[世尊说：] “那无常的是苦还是乐？”

[萨遮迦说：] “是苦的，乔达摩尊者。”

[世尊说：] “对于那无常的、苦的、本性是变易的法，认为‘这是我的，这是我，这是我的自我’，这样看待它合适吗？”

[萨遮迦说：] “没有这回事，乔达摩尊者。”

[世尊说：] “阿耆毗迦！你认为如何？受……（省略）……想……（省略）……行……（省略）……阿耆毗迦！你认为如何？识是常还是无常？”

[萨遮迦说：] “是无常的，乔达摩尊者。”

[世尊说：] “那无常的是苦还是乐？”

[萨遮迦说：] “是苦的，乔达摩尊者。”

[世尊说：] “对于那无常的、苦的、本性是变易的法，认为‘这是我的，这是我，这是我的自我’，这样看待它合适吗？”

[萨遮迦说：] “没有这回事，乔达摩尊者。”

[世尊说：] “阿耆毗迦！你认为如何？如果有人依附于苦，落入苦中，沉溺于苦，却把苦当作‘这是我的，这是我，这是我的自我’来看待，那么他是否能完全了知苦，或者灭尽苦而安住呢？”

[萨遮迦说：] “那怎么可能呢，乔达摩尊者？没有这回事，乔达摩尊者！”

[世尊说：] “阿耆毗迦！你认为如何？既然如此，你不是正依附于苦，落入苦中，沉溺于苦，却把苦当作‘这是我的，这是我，这是我的自我’来看待吗？”

[萨遮迦说：] “怎么会不是呢，乔达摩尊者？确实是这样，乔达摩尊者！”

[世尊说：] “阿耆毗迦！譬如一个需要心材、寻找心材、四处求索心材的人，拿着锋利的斧头进入森林。他在那里看到一棵高大、挺直、新生、没有节疤的芭蕉树干。他从根部砍断它，砍断根部后又砍断顶部，砍断顶部后剥开层层的茎叶。他这样一层层剥开茎叶时，连软髓（pith）都找不到，哪里还会有心材呢？同样地，阿耆毗迦！你在自己的论点上被我诘问、追问、审问时，却是空洞、虚无、理屈词穷。然而，阿耆毗迦！你曾在毗舍离的集会中说过这样的话：‘我看不到任何沙门或婆罗门，无论是僧团的领袖、教派的导师，甚至是自称阿罗汉、等正觉者的人，在和我辩论时，能不颤抖、不摇晃、不恐惧，腋下不出汗的。就算我向没有生命的柱子发起辩论，那柱子被我辩论时也会颤抖、摇晃、恐惧，更何况是人呢？’可是现在，阿耆毗迦！你的汗珠从额头渗出，浸透了你的上衣，滴落在地上。而我呢，阿耆毗迦！现在身上一点汗都没有。”

于是，世尊在那集会中展示了他黄金色的身体。

听了这话，尼乾子萨遮迦沉默不语，面带愧色，垂头丧气，低着头，忧愁沮丧，无言以对地坐着。

这时，离车族的东无伽看到尼乾子萨遮迦沉默不语、面带愧色、垂头丧气、低着头、忧愁沮丧、无言以对的样子，便对世尊说：“世尊！我有一个比喻想说。”

世尊说：“东无伽！那就说吧。”

[东无伽说：] “世尊！譬如在一个村庄或市镇附近有一个池塘。那里有一只螃蟹。世尊！然后有许多男孩或女孩从那个村庄或市镇出来，来到那个池塘边。走近后，他们下到池塘里，把那只螃蟹从水里捞出来，放在陆地上。世尊！每当那只螃蟹伸出它的蟹钳时，那些男孩或女孩就用木棍或石块把它砍断、打碎、砸烂。世尊！就这样，那只螃蟹所有的蟹钳都被砍断、打碎、砸烂了，它就再也不能像以前那样回到池塘里去了。同样地，世尊！尼乾子萨遮迦那些歪曲的论点、狡猾的辩论、跳跃不定的说法，也都被世尊砍断、打碎、砸烂了。世尊！现在，尼乾子萨遮迦再也不能以辩论为目的来接近世尊了。”

听了这话，尼乾子萨遮迦对离车族的东无伽说：“等等，东无伽！等等，东无伽！（你太能说了，东无伽！）我们不是在和你谈话，我们是在和乔达摩尊者谈话。”

[萨遮迦转向世尊说：] “喂，乔达摩！让我们把我们和其他众多沙门婆罗门的言论放在一边吧，我认为那只是无益的空谈。那么，到底要做到什么程度，乔达摩尊者的弟子才算是遵行教导者、接受劝告者、渡过疑惑者、去除犹豫者、获得自信者、在导师的教法中不依赖他人而安住呢？”

[世尊说：] “在此，阿耆毗迦！我的弟子对于任何色，无论是过去的、未来的、现在的，内在的、外在的，粗的、细的，低劣的、殊胜的，远的、近的，他都以如实的智慧这样看待一切色：‘这不是我的，这不是我，这不是我的自我’；对于任何受……（省略）……任何想……（省略）……任何行……（省略）……对于任何识，无论是过去的、未来的、现在的，内在的、外在的，粗的、细的，低劣的、殊胜的，远的、近的，他都以如实的智慧这样看待一切识：‘这不是我的，这不是我，这不是我的自我’。阿耆毗迦！做到这种程度，我的弟子就是遵行教导者、接受劝告者、渡过疑惑者、去除犹豫者、获得自信者、在导师的教法中不依赖他人而安住。”

[萨遮迦说：] “那么，喂，乔达摩！要做到什么程度，比丘才算是阿罗汉、诸漏已尽者、已完成修行者、应作已作者、已放下重担者、已达到自己目标者、存在之结已完全灭尽者、通过正智而解脱者呢？”

[世尊说：] “在此，阿耆毗迦！比丘对于任何色，无论是过去的、未来的、现在的，内在的、外在的，粗的、细的，低劣的、殊胜的，远的、近的，他都以如实的智慧这样看待一切色：‘这不是我的，这不是我，这不是我的自我’，如此看待之后，无所执取而解脱；对于任何受……（省略）……任何想……（省略）……任何行……（省略）……对于任何识，无论是过去的、未来的、现在的，内在的、外在的，粗的、细的，低劣的、殊胜的，远的、近的，他都以如实的智慧这样看待一切识：‘这不是我的，这不是我，这不是我的自我’，如此看待之后，无所执取而解脱。阿耆毗迦！做到这种程度，比丘就是阿罗汉、诸漏已尽者、已完成修行者、应作已作者、已放下重担者、已达到自己目标者、存在之结已完全灭尽者、通过正智而解脱者。阿耆毗迦！这样心解脱的比丘，具足三种无上：见无上、行道无上、解脱无上。阿耆毗迦！这样心解脱的比丘，只对如来恭敬、尊重、尊敬、供养，[因为他了知：]‘那位佛陀世尊是为了觉悟而说法，那位已调伏的世尊是为了调伏而说法，那位已寂静的世尊是为了寂静而说法，那位已渡过的世尊是为了渡过而说法，那位已般涅槃的世尊是为了般涅槃而说法。’”

听了这话，尼乾子萨遮迦对世尊说：“乔达摩尊者！是我们冒犯了您，是我们太鲁莽了，竟然想和乔达摩尊者您进行辩论。乔达摩尊者！攻击一头发情的狂象，人或许还能平安无事；但攻击乔达摩尊者您，人绝不可能平安无事。乔达摩尊者！靠近一团熊熊燃烧的烈火，人或许还能平安无事；但靠近乔达摩尊者您，人绝不可能平安无事。乔达摩尊者！遭遇一条剧毒的毒蛇，人或许还能平安无事；但遭遇乔达摩尊者您，人绝不可能平安无事。乔达摩尊者！是我们冒犯了您，是我们太鲁莽了，竟然想和乔达摩尊者您进行辩论。愿乔达摩尊者明天和比丘僧团一起接受我的食物供养！”

世尊默然表示接受。

于是，尼乾子萨遮迦知道世尊已经接受邀请，便对那些离车人说：“离车人诸位请听！我已经邀请了沙门乔达摩和比丘僧团明天来接受食物供养。因此，请你们带来你们认为合适的供养品吧。”

于是，那些离车人在那一夜过后，为尼乾子萨遮迦送来了五百份用锅煮熟的食物作为供养。然后，尼乾子萨遮迦在自己的园林里准备了上好的硬食和软食，然后派人去告知世尊时间：“乔达摩尊者！时间到了，食物已经准备好了。”

于是，世尊在早晨整理好衣服，拿着衣钵，前往尼乾子萨遮迦的园林。到达后，与比丘僧团一起在准备好的座位上坐下。然后，尼乾子萨遮迦亲自用手为以佛陀为首的比丘僧团供养、分发上好的硬食和软食，使他们满足。当世尊用完餐，手已离开钵时，尼乾子萨遮迦拿了一个较低的座位，坐在一边。坐在一边的尼乾子萨遮迦对世尊说：

“乔达摩尊者！在此布施中所产生的功德和福德，愿它们为布施者们带来安乐！”

[世尊说：] “阿耆毗迦！布施给像那样未离贪、未离嗔、未离痴的福田（接受供养者），那（功德）将归于布施者们。而布施给像我这样已离贪、已离嗔、已离痴的福田，那（功德）将归于你。”

萨遮迦小经第五 终

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《1》Mūlapaṇṇāsapāḷi 根本分五十经篇 (MN 1-50, 1-513)/4. Mahāyamakavagga 双大品 (MN 31-40, 325-438)”

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【经名】 4.6 Mahāsaccakasutta 萨遮迦大经 (MN 36, 364-389)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Mahāsaccakasuttaṃ

364. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena bhagavā pubbaṇhasamayaṃ sunivattho hoti pattacīvaramādāya vesāliṃ piṇḍāya pavisitukāmo [pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya… pavisitukāmo hoti (sī.)]. Atha kho saccako nigaṇṭhaputto jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena mahāvanaṃ kūṭāgārasālā tenupasaṅkami. Addasā kho āyasmā ānando saccakaṃ nigaṇṭhaputtaṃ dūratova āgacchantaṃ. Disvāna bhagavantaṃ etadavoca – “ayaṃ, bhante, saccako nigaṇṭhaputto āgacchati bhassappavādako paṇḍitavādo sādhusammato bahujanassa. Eso kho, bhante, avaṇṇakāmo buddhassa, avaṇṇakāmo dhammassa, avaṇṇakāmo saṅghassa. Sādhu, bhante, bhagavā muhuttaṃ nisīdatu anukampaṃ upādāyā”ti. Nisīdi bhagavā paññatte āsane. Atha kho saccako nigaṇṭhaputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho saccako nigaṇṭhaputto bhagavantaṃ etadavoca –

365. “Santi, bho gotama, eke samaṇabrāhmaṇā kāyabhāvanānuyogamanuyuttā viharanti, no cittabhāvanaṃ. Phusanti hi te, bho gotama, sārīrikaṃ dukkhaṃ vedanaṃ. Bhūtapubbaṃ, bho gotama, sārīrikāya dukkhāya vedanāya phuṭṭhassa sato ūrukkhambhopi nāma bhavissati, hadayampi nāma phalissati, uṇhampi lohitaṃ mukhato uggamissati, ummādampi pāpuṇissati [pāpuṇissanti (syā. kaṃ.)] cittakkhepaṃ. Tassa kho etaṃ, bho gotama, kāyanvayaṃ cittaṃ hoti, kāyassa vasena vattati. Taṃ kissa hetu? Abhāvitattā cittassa. Santi pana, bho gotama, eke samaṇabrāhmaṇā cittabhāvanānuyogamanuyuttā viharanti, no kāyabhāvanaṃ. Phusanti hi te, bho gotama, cetasikaṃ dukkhaṃ vedanaṃ. Bhūtapubbaṃ, bho gotama, cetasikāya dukkhāya vedanāya phuṭṭhassa sato ūrukkhambhopi nāma bhavissati, hadayampi nāma phalissati, uṇhampi lohitaṃ mukhato uggamissati, ummādampi pāpuṇissati cittakkhepaṃ. Tassa kho eso, bho gotama, cittanvayo kāyo hoti, cittassa vasena vattati. Taṃ kissa hetu? Abhāvitattā kāyassa. Tassa mayhaṃ, bho gotama, evaṃ hoti – ‘addhā bhoto gotamassa sāvakā cittabhāvanānuyogamanuyuttā viharanti, no kāyabhāvanan’”ti.

366. “Kinti pana te, aggivessana, kāyabhāvanā sutā”ti? “Seyyathidaṃ – nando vaccho, kiso saṃkicco, makkhali gosālo – etehi, bho gotama, acelakā muttācārā hatthāpalekhanā naehibhaddantikā natiṭṭhabhaddantikā [naehibhadantikā, natiṭṭhabhadantikā (sī. syā. kaṃ. pī. ka.)] na abhihaṭaṃ na uddissakataṃ na nimantanaṃ sādiyanti, te na kumbhimukhā paṭiggaṇhanti na kaḷopimukhā paṭiggaṇhanti na eḷakamantaraṃ na daṇḍamantaraṃ na musalamantaraṃ na dvinnaṃ bhuñjamānānaṃ na gabbhiniyā na pāyamānāya na purisantaragatāya na saṅkittīsu na yattha sā upaṭṭhito hoti na yattha makkhikā saṇḍasaṇḍacārinī, na macchaṃ na maṃsaṃ na suraṃ na merayaṃ na thusodakaṃ pivanti. Te ekāgārikā vā honti ekālopikā, dvāgārikā vā honti dvālopikā…pe… sattāgārikā vā honti sattālopikā. Ekissāpi dattiyā yāpenti, dvīhipi dattīhi yāpenti…pe… sattahipi dattīhi yāpenti. Ekāhikampi āhāraṃ āhārenti, dvīhikampi āhāraṃ āhārenti…pe… sattāhikampi āhāraṃ āhārenti. Iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyuttā viharantī”ti.

“Kiṃ pana te, aggivessana, tāvatakeneva yāpentī”ti? “No hidaṃ, bho gotama. Appekadā, bho gotama, uḷārāni uḷārāni khādanīyāni khādanti, uḷārāni uḷārāni bhojanāni bhuñjanti, uḷārāni uḷārāni sāyanīyāni sāyanti, uḷārāni uḷārāni pānāni pivanti. Te imaṃ kāyaṃ balaṃ gāhenti nāma, brūhenti nāma, medenti nāmā”ti.

“Yaṃ kho te, aggivessana, purimaṃ pahāya pacchā upacinanti, evaṃ imassa kāyassa ācayāpacayo hoti. Kinti pana te, aggivessana, cittabhāvanā sutā”ti? Cittabhāvanāya kho saccako nigaṇṭhaputto bhagavatā puṭṭho samāno na sampāyāsi.

367. Atha kho bhagavā saccakaṃ nigaṇṭhaputtaṃ etadavoca – “yāpi kho te esā, aggivessana, purimā kāyabhāvanā bhāsitā sāpi ariyassa vinaye no dhammikā kāyabhāvanā. Kāyabhāvanampi [kāyabhāvanaṃ hi (sī. pī. ka.)] kho tvaṃ, aggivessana, na aññāsi, kuto pana tvaṃ cittabhāvanaṃ jānissasi? Api ca, aggivessana, yathā abhāvitakāyo ca hoti abhāvitacitto ca, bhāvitakāyo ca hoti bhāvitacitto ca. Taṃ suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti. “Evaṃ, bho”ti kho saccako nigaṇṭhaputto bhagavato paccassosi. Bhagavā etadavoca –

368. “Kathañca, aggivessana, abhāvitakāyo ca hoti abhāvitacitto ca? Idha, aggivessana, assutavato puthujjanassa uppajjati sukhā vedanā. So sukhāya vedanāya phuṭṭho samāno sukhasārāgī ca hoti sukhasārāgitañca āpajjati. Tassa sā sukhā vedanā nirujjhati. Sukhāya vedanāya nirodhā uppajjati dukkhā vedanā. So dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. Tassa kho esā, aggivessana, uppannāpi sukhā vedanā cittaṃ pariyādāya tiṭṭhati abhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṃ pariyādāya tiṭṭhati abhāvitattā cittassa. Yassa kassaci, aggivessana, evaṃ ubhatopakkhaṃ uppannāpi sukhā vedanā cittaṃ pariyādāya tiṭṭhati abhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṃ pariyādāya tiṭṭhati abhāvitattā cittassa, evaṃ kho, aggivessana, abhāvitakāyo ca hoti abhāvitacitto ca.

369. “Kathañca, aggivessana, bhāvitakāyo ca hoti bhāvitacitto ca? Idha, aggivessana, sutavato ariyasāvakassa uppajjati sukhā vedanā. So sukhāya vedanāya phuṭṭho samāno na sukhasārāgī ca hoti, na sukhasārāgitañca āpajjati. Tassa sā sukhā vedanā nirujjhati. Sukhāya vedanāya nirodhā uppajjati dukkhā vedanā. So dukkhāya vedanāya phuṭṭho samāno na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjati. Tassa kho esā, aggivessana, uppannāpi sukhā vedanā cittaṃ na pariyādāya tiṭṭhati bhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati bhāvitattā cittassa. Yassa kassaci, aggivessana, evaṃ ubhatopakkhaṃ uppannāpi sukhā vedanā cittaṃ na pariyādāya tiṭṭhati bhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati bhāvitattā cittassa. Evaṃ kho, aggivessana, bhāvitakāyo ca hoti bhāvitacitto cā”ti.

370. “Evaṃ pasanno ahaṃ bhoto gotamassa! Bhavañhi gotamo bhāvitakāyo ca hoti bhāvitacitto cā”ti. “Addhā kho te ayaṃ, aggivessana, āsajja upanīya vācā bhāsitā, api ca te ahaṃ byākarissāmi. Yato kho ahaṃ, aggivessana, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito, taṃ vata me uppannā vā sukhā vedanā cittaṃ pariyādāya ṭhassati, uppannā vā dukkhā vedanā cittaṃ pariyādāya ṭhassatīti netaṃ ṭhānaṃ [netaṃ khoṭhānaṃ (sī. pī.)] vijjatī”ti.

“Na hi nūna [na hanūna (sī. syā. kaṃ. pī.)] bhoto gotamassa uppajjati tathārūpā sukhā vedanā yathārūpā uppannā sukhā vedanā cittaṃ pariyādāya tiṭṭheyya; na hi nūna bhoto gotamassa uppajjati tathārūpā dukkhā vedanā yathārūpā uppannā dukkhā vedanā cittaṃ pariyādāya tiṭṭheyyā”ti.

371. “Kiñhi no siyā, aggivessana? Idha me, aggivessana, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti. So kho ahaṃ, aggivessana, aparena samayena daharova samāno, susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā, akāmakānaṃ mātāpitūnaṃ assumukhānaṃ rudantānaṃ, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajiṃ. So evaṃ pabbajito samāno kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ – ‘icchāmahaṃ, āvuso kālāma, imasmiṃ dhammavinaye brahmacariyaṃ caritun’ti. Evaṃ vutte, aggivessana, āḷāro kālāmo maṃ etadavoca – ‘viharatāyasmā, tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti. So kho ahaṃ, aggivessana, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ. So kho ahaṃ, aggivessana, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi, ahañceva aññe ca. Tassa mayhaṃ, aggivessana, etadahosi – ‘na kho āḷāro kālāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti, addhā āḷāro kālāmo imaṃ dhammaṃ jānaṃ passaṃ viharatī’”ti.

“Atha khvāhaṃ, aggivessana, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ – ‘kittāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? Evaṃ vutte, aggivessana, āḷāro kālāmo ākiñcaññāyatanaṃ pavedesi. Tassa mayhaṃ, aggivessana, etadahosi – ‘na kho āḷārasseva kālāmassa atthi saddhā, mayhaṃpatthi saddhā; na kho āḷārasseva kālāmassa atthi vīriyaṃ, mayhaṃpatthi vīriyaṃ; na kho āḷārasseva kālāmassa atthi sati, mayhaṃpatthi sati; na kho āḷārasseva kālāmassa atthi samādhi, mayhaṃpatthi samādhi; na kho āḷārasseva kālāmassa atthi paññā, mayhaṃpatthi paññā; yaṃnūnāhaṃ yaṃ dhammaṃ āḷāro kālāmo sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti tassa dhammassa sacchikiriyāya padaheyyan’ti. So kho ahaṃ, aggivessana, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ.

“Atha khvāhaṃ, aggivessana, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ – ‘ettāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti? ‘Ettāvatā kho ahaṃ, āvuso, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemī’ti. ‘Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmī’ti. ‘Lābhā no, āvuso, suladdhaṃ no, āvuso, ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma. Iti yāhaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemi taṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi; yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi tamahaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemi. Iti yāhaṃ dhammaṃ jānāmi taṃ tvaṃ dhammaṃ jānāsi; yaṃ tvaṃ dhammaṃ jānāsi tamahaṃ dhammaṃ jānāmi. Iti yādiso ahaṃ tādiso tuvaṃ, yādiso tuvaṃ tādiso ahaṃ. Ehi dāni, āvuso, ubhova santā imaṃ gaṇaṃ pariharāmā’ti. Iti kho, aggivessana, āḷāro kālāmo ācariyo me samāno (attano) [( ) natthi (sī. pī.)] antevāsiṃ maṃ samānaṃ attanā samasamaṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi. Tassa mayhaṃ, aggivessana, etadahosi – ‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti. So kho ahaṃ, aggivessana, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.

372. “So kho ahaṃ, aggivessana, kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ – ‘icchāmahaṃ, āvuso [passa ma. ni. 1.278 pāsarāsisutte] imasmiṃ dhammavinaye brahmacariyaṃ caritun’ti. Evaṃ vutte, aggivessana, udako rāmaputto maṃ etadavoca – ‘viharatāyasmā, tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti. So kho ahaṃ, aggivessana, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ. So kho ahaṃ, aggivessana, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi, ahañceva aññe ca. Tassa mayhaṃ, aggivessana, etadahosi – ‘na kho rāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesi. Addhā rāmo imaṃ dhammaṃ jānaṃ passaṃ vihāsī’ti. Atha khvāhaṃ, aggivessana, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ – ‘kittāvatā no, āvuso rāmo, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? Evaṃ vutte, aggivessana, udako rāmaputto nevasaññānāsaññāyatanaṃ pavedesi. Tassa mayhaṃ, aggivessana, etadahosi – ‘na kho rāmasseva ahosi saddhā, mayhaṃpatthi saddhā; na kho rāmasseva ahosi vīriyaṃ, mayhaṃpatthi vīriyaṃ; na kho rāmasseva ahosi sati, mayhaṃpatthi sati; na kho rāmasseva ahosi samādhi, mayhaṃpatthi samādhi; na kho rāmasseva ahosi paññā, mayhaṃpatthi paññā; yaṃnūnāhaṃ yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesi tassa dhammassa sacchikiriyāya padaheyyan’ti. So kho ahaṃ, aggivessana, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ.

“Atha khvāhaṃ, aggivessana, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ – ‘ettāvatā no, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti? ‘Ettāvatā kho, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti. ‘Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmī’ti. ‘Lābhā no, āvuso, suladdhaṃ no, āvuso, ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma. Iti yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja pavedesi, taṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi; yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi, taṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja pavedesi. Iti yaṃ dhammaṃ rāmo abhiññāsi taṃ tvaṃ dhammaṃ jānāsi; yaṃ tvaṃ dhammaṃ jānāsi taṃ dhammaṃ rāmo abhiññāsi. Iti yādiso rāmo ahosi tādiso tuvaṃ; yādiso tuvaṃ tādiso rāmo ahosi. Ehi dāni, āvuso, tuvaṃ imaṃ gaṇaṃ pariharā’ti. Iti kho, aggivessana, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne ca maṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi. Tassa mayhaṃ, aggivessana, etadahosi – ‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti. So kho ahaṃ, aggivessana, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.

373. “So kho ahaṃ, aggivessana, kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno magadhesu anupubbena cārikaṃ caramāno yena uruvelā senānigamo tadavasariṃ. Tatthaddasaṃ ramaṇīyaṃ bhūmibhāgaṃ, pāsādikañca vanasaṇḍaṃ, nadiñca sandantiṃ setakaṃ supatitthaṃ ramaṇīyaṃ, samantā ca gocaragāmaṃ. Tassa mayhaṃ, aggivessana, etadahosi – ‘ramaṇīyo vata, bho, bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadī ca sandati setakā supatitthā ramaṇīyā, samantā ca gocaragāmo. Alaṃ vatidaṃ kulaputtassa padhānatthikassa padhānāyā’ti. So kho ahaṃ, aggivessana, tattheva nisīdiṃ ‘alamidaṃ padhānāyā’ti.

374. “Apissumaṃ, aggivessana, tisso upamā paṭibhaṃsu anacchariyā pubbe assutapubbā. Seyyathāpi, aggivessana, allaṃ kaṭṭhaṃ sasnehaṃ udake nikkhittaṃ. Atha puriso āgaccheyya uttarāraṇiṃ ādāya – ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññasi, aggivessana, api nu so puriso amuṃ allaṃ kaṭṭhaṃ sasnehaṃ, udake nikkhittaṃ, uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā”ti? “No hidaṃ, bho gotama”. “Taṃ kissa hetu”? “Aduñhi, bho gotama, allaṃ kaṭṭhaṃ sasnehaṃ, tañca pana udake nikkhittaṃ. Yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. “Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi avūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho, so ca ajjhattaṃ na suppahīno hoti, na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṃ kho maṃ, aggivessana, paṭhamā upamā paṭibhāsi anacchariyā pubbe assutapubbā.

375. “Aparāpi kho maṃ, aggivessana, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Seyyathāpi, aggivessana, allaṃ kaṭṭhaṃ sasnehaṃ, ārakā udakā thale nikkhittaṃ. Atha puriso āgaccheyya uttarāraṇiṃ ādāya – ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññasi, aggivessana, api nu so puriso amuṃ allaṃ kaṭṭhaṃ sasnehaṃ, ārakā udakā thale nikkhittaṃ, uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya tejo pātukareyyā”ti? “No hidaṃ, bho gotama”. “Taṃ kissa hetu”? “Aduñhi, bho gotama, allaṃ kaṭṭhaṃ sasnehaṃ, kiñcāpi ārakā udakā thale nikkhittaṃ. Yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assāti. Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṃ na suppahīno hoti, na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṃ kho maṃ, aggivessana, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā”.

376. “Aparāpi kho maṃ, aggivessana, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Seyyathāpi, aggivessana, sukkhaṃ kaṭṭhaṃ koḷāpaṃ, ārakā udakā thale nikkhittaṃ. Atha puriso āgaccheyya uttarāraṇiṃ ādāya – ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññasi, aggivessana, api nu so puriso amuṃ sukkhaṃ kaṭṭhaṃ koḷāpaṃ, ārakā udakā thale nikkhittaṃ, uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā”ti? “Evaṃ, bho gotama”. “Taṃ kissa hetu”? “Aduñhi, bho gotama, sukkhaṃ kaṭṭhaṃ koḷāpaṃ, tañca pana ārakā udakā thale nikkhittan”ti. “Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho, so ca ajjhattaṃ suppahīno hoti suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṃ kho maṃ, aggivessana, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Imā kho maṃ, aggivessana, tisso upamā paṭibhaṃsu anacchariyā pubbe assutapubbā.”

377. “Tassa mayhaṃ, aggivessana, etadahosi – ‘yaṃnūnāhaṃ dantebhi dantamādhāya [passa ma. ni. 1.221 vitakkasaṇṭhānasutte], jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇheyyaṃ abhinippīḷeyyaṃ abhisantāpeyyan’ti. So kho ahaṃ, aggivessana, dantebhi dantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhāmi abhinippīḷemi abhisantāpemi. Tassa mayhaṃ, aggivessana, dantebhi dantamādhāya jivhāya tāluṃ āhacca cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. Seyyathāpi, aggivessana, balavā puriso dubbalataraṃ purisaṃ sīse vā gahetvā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya, evameva kho me, aggivessana, dantebhi dantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati.

378. “Tassa mayhaṃ, aggivessana, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti. So kho ahaṃ, aggivessana, mukhato ca nāsato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, aggivessana, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṃ nikkhamantānaṃ adhimatto saddo hoti. Seyyathāpi nāma kammāragaggariyā dhamamānāya adhimatto saddo hoti, evameva kho me, aggivessana, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṃ nikkhamantānaṃ adhimatto saddo hoti. Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati.

“Tassa mayhaṃ, aggivessana, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti. So kho ahaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti [ūhanti (sī.), ohananti (syā. kaṃ.), uhananti (ka.)]. Seyyathāpi, aggivessana, balavā puriso tiṇhena sikharena muddhani abhimattheyya [muddhānaṃ abhimantheyya (sī. pī.), muddhānaṃ abhimattheyya (syā. kaṃ.)], evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti. Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati.

“Tassa mayhaṃ, aggivessana, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti. So kho ahaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. Seyyathāpi, aggivessana, balavā puriso daḷhena varattakkhaṇḍena [varattakabandhanena (sī.)] sīse sīsaveṭhaṃ dadeyya, evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati.

“Tassa mayhaṃ, aggivessana, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti. So kho ahaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṃ parikantanti. Seyyathāpi, aggivessana, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṃ parikanteyya, evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṃ parikantanti. Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati.

“Tassa mayhaṃ, aggivessana, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti. So kho ahaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṃ ḍāho hoti. Seyyathāpi, aggivessana, dve balavanto purisā dubbalataraṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṃ samparitāpeyyuṃ, evameva kho me, aggivessana, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṃ ḍāho hoti. Āraddhaṃ kho pana me, aggivessana, vīriyaṃ hoti asallīnaṃ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato. Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati. Apissu maṃ, aggivessana, devatā disvā evamāhaṃsu – ‘kālaṅkato samaṇo gotamo’ti. Ekaccā devatā evamāhaṃsu – ‘na kālaṅkato samaṇo gotamo, api ca kālaṅkarotī’ti. Ekaccā devatā evamāhaṃsu – ‘na kālaṅkato samaṇo gotamo, napi kālaṅkaroti, arahaṃ samaṇo gotamo, vihārotveva so [vihārotveveso (sī.)] arahato evarūpo hotī’ti [vihārotveveso arahato”ti (?)].

379. “Tassa mayhaṃ, aggivessana, etadahosi – ‘yaṃnūnāhaṃ sabbaso āhārupacchedāya paṭipajjeyyan’ti. Atha kho maṃ, aggivessana, devatā upasaṅkamitvā etadavocuṃ – ‘mā kho tvaṃ, mārisa, sabbaso āhārupacchedāya paṭipajji. Sace kho tvaṃ, mārisa, sabbaso āhārupacchedāya paṭipajjissasi, tassa te mayaṃ dibbaṃ ojaṃ lomakūpehi ajjhohāressāma [ajjhoharissāma (syā. kaṃ. pī. ka.)], tāya tvaṃ yāpessasī’ti. Tassa mayhaṃ, aggivessana, etadahosi – ‘ahañceva kho pana sabbaso ajajjitaṃ [ajaddhukaṃ (sī. pī.), jaddhukaṃ (syā. kaṃ.)] paṭijāneyyaṃ, imā ca me devatā dibbaṃ ojaṃ lomakūpehi ajjhohāreyyuṃ [ajjhohareyyuṃ (syā. kaṃ. pī. ka.)], tāya cāhaṃ yāpeyyaṃ, taṃ mamassa musā’ti. So kho ahaṃ, aggivessana, tā devatā paccācikkhāmi, ‘halan’ti vadāmi.

380. “Tassa mayhaṃ, aggivessana, etadahosi – ‘yaṃnūnāhaṃ thokaṃ thokaṃ āhāraṃ āhāreyyaṃ, pasataṃ pasataṃ, yadi vā muggayūsaṃ, yadi vā kulatthayūsaṃ, yadi vā kaḷāyayūsaṃ, yadi vā hareṇukayūsan’ti. So kho ahaṃ, aggivessana, thokaṃ thokaṃ āhāraṃ āhāresiṃ, pasataṃ pasataṃ, yadi vā muggayūsaṃ, yadi vā kulatthayūsaṃ, yadi vā kaḷāyayūsaṃ, yadi vā hareṇukayūsaṃ. Tassa mayhaṃ, aggivessana, thokaṃ thokaṃ āhāraṃ āhārayato, pasataṃ pasataṃ, yadi vā muggayūsaṃ, yadi vā kulatthayūsaṃ, yadi vā kaḷāyayūsaṃ, yadi vā hareṇukayūsaṃ, adhimattakasimānaṃ patto kāyo hoti. Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā, evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya. Seyyathāpi nāma oṭṭhapadaṃ, evamevassu me ānisadaṃ hoti tāyevappāhāratāya. Seyyathāpi nāma vaṭṭanāvaḷī, evamevassu me piṭṭhikaṇṭako uṇṇatāvanato hoti tāyevappāhāratāya. Seyyathāpi nāma jarasālāya gopāṇasiyo oluggaviluggā bhavanti, evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya. Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti, evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya. Seyyathāpi nāma tittakālābu āmakacchinno vātātapena saṃphuṭito hoti sammilāto, evamevassu me sīsacchavi saṃphuṭitā hoti sammilātā tāyevappāhāratāya.

“So kho ahaṃ, aggivessana, udaracchaviṃ parimasissāmīti piṭṭhikaṇṭakaṃyeva pariggaṇhāmi, piṭṭhikaṇṭakaṃ parimasissāmīti udaracchaviṃyeva pariggaṇhāmi, yāvassu me, aggivessana, udaracchavi piṭṭhikaṇṭakaṃ allīnā hoti tāyevappāhāratāya. So kho ahaṃ, aggivessana, vaccaṃ vā muttaṃ vā karissāmīti tattheva avakujjo papatāmi tāyevappāhāratāya. So kho ahaṃ, aggivessana, imameva kāyaṃ assāsento pāṇinā gattāni anumajjāmi. Tassa mayhaṃ, aggivessana, pāṇinā gattāni anumajjato pūtimūlāni lomāni kāyasmā papatanti tāyevappāhāratāya. Apissu maṃ, aggivessana, manussā disvā evamāhaṃsu – ‘kāḷo samaṇo gotamo’ti. Ekacce manussā evamāhaṃsu – ‘na kāḷo samaṇo gotamo, sāmo samaṇo gotamo’ti. Ekacce manussā evamāhaṃsu – ‘na kāḷo samaṇo gotamo, napi sāmo, maṅguracchavi samaṇo gotamo’ti. Yāvassu me, aggivessana, tāva parisuddho chavivaṇṇo pariyodāto upahato hoti tāyevappāhāratāya.

381. “Tassa mayhaṃ, aggivessana, etadahosi – ‘ye kho keci atītamaddhānaṃ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayiṃsu, etāvaparamaṃ, nayito bhiyyo. Yepi hi keci anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayissanti, etāvaparamaṃ, nayito bhiyyo. Yepi hi keci etarahi samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, etāvaparamaṃ, nayito bhiyyo. Na kho panāhaṃ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttari manussadhammā alamariyañāṇadassanavisesaṃ. Siyā nu kho añño maggo bodhāyā’ti? Tassa mayhaṃ, aggivessana, etadahosi – ‘abhijānāmi kho panāhaṃ pitu sakkassa kammante sītāya jambucchāyāya nisinno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharitā. Siyā nu kho eso maggo bodhāyā’ti? Tassa mayhaṃ, aggivessana, satānusāri viññāṇaṃ ahosi – ‘eseva maggo bodhāyā’ti. Tassa mayhaṃ, aggivessana, etadahosi – ‘kiṃ nu kho ahaṃ tassa sukhassa bhāyāmi, yaṃ taṃ sukhaṃ aññatreva kāmehi aññatra akusalehi dhammehī’ti? Tassa mayhaṃ, aggivessana, etadahosi – ‘na kho ahaṃ tassa sukhassa bhāyāmi, yaṃ taṃ sukhaṃ aññatreva kāmehi aññatra akusalehi dhammehī’ti.

382. “Tassa mayhaṃ, aggivessana, etadahosi – ‘na kho taṃ sukaraṃ sukhaṃ adhigantuṃ evaṃ adhimattakasimānaṃ pattakāyena, yaṃnūnāhaṃ oḷārikaṃ āhāraṃ āhāreyyaṃ odanakummāsan’ti. So kho ahaṃ, aggivessana, oḷārikaṃ āhāraṃ āhāresiṃ odanakummāsaṃ. Tena kho pana maṃ, aggivessana, samayena pañca [pañcavaggiyā (aññasuttesu)] bhikkhū paccupaṭṭhitā honti – ‘yaṃ kho samaṇo gotamo dhammaṃ adhigamissati, taṃ no ārocessatī’ti. Yato kho ahaṃ, aggivessana, oḷārikaṃ āhāraṃ āhāresiṃ odanakummāsaṃ, atha me te pañca bhikkhū nibbijja pakkamiṃsu – ‘bāhulliko [bāhuliko (sī. pī.) saṃghabhedasikkhāpadaṭīkāya sameti] samaṇo gotamo, padhānavibbhanto, āvatto bāhullāyā’ti.

383. “So kho ahaṃ, aggivessana, oḷārikaṃ āhāraṃ āhāretvā, balaṃ gahetvā, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihāsiṃ. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja vihāsiṃ. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati. Pītiyā ca virāgā upekkhako ca vihāsiṃ, sato ca sampajāno. Sukhañca kāyena paṭisaṃvedesiṃ yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja vihāsiṃ. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati. Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja vihāsiṃ. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati.

384. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmesiṃ. So anekavihitaṃ pubbenivāsaṃ anussarāmi, seyyathidaṃ – ekampi jātiṃ…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Ayaṃ kho me, aggivessana, rattiyā paṭhame yāme paṭhamā vijjā adhigatā; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati.

385. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmesiṃ. So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi…pe… ayaṃ kho me, aggivessana, rattiyā majjhime yāme dutiyā vijjā adhigatā; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati.

386. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ. So ‘idaṃ dukkhan’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ. ‘Ime āsavā’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ. Tassa me evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccittha, bhavāsavāpi cittaṃ vimuccittha, avijjāsavāpi cittaṃ vimuccittha. Vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsiṃ. Ayaṃ kho me, aggivessana, rattiyā pacchime yāme tatiyā vijjā adhigatā; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato. Evarūpāpi kho me, aggivessana, uppannā sukhā vedanā cittaṃ na pariyādāya tiṭṭhati.

387. “Abhijānāmi kho panāhaṃ, aggivessana, anekasatāya parisāya dhammaṃ desetā. Apissu maṃ ekameko evaṃ maññati – ‘mamevārabbha samaṇo gotamo dhammaṃ desetī’ti. ‘Na kho panetaṃ, aggivessana, evaṃ daṭṭhabbaṃ; yāvadeva viññāpanatthāya tathāgato paresaṃ dhammaṃ deseti. So kho ahaṃ, aggivessana, tassāyeva kathāya pariyosāne, tasmiṃyeva purimasmiṃ samādhinimitte ajjhattameva cittaṃ saṇṭhapemi sannisādemi ekodiṃ karomi samādahāmi, yena sudaṃ niccakappaṃ viharāmī’”ti.

“Okappaniyametaṃ bhoto gotamassa yathā taṃ arahato sammāsambuddhassa. Abhijānāti kho pana bhavaṃ gotamo divā supitā”ti? “Abhijānāmahaṃ, aggivessana, gimhānaṃ pacchime māse pacchābhattaṃ piṇḍapātapaṭikkanto catugguṇaṃ saṅghāṭiṃ paññapetvā dakkhiṇena passena sato sampajāno niddaṃ okkamitā”ti. “Etaṃ kho, bho gotama, eke samaṇabrāhmaṇā sammohavihārasmiṃ vadantī”ti? “Na kho, aggivessana, ettāvatā sammūḷho vā hoti asammūḷho vā. Api ca, aggivessana, yathā sammūḷho ca hoti asammūḷho ca, taṃ suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti. “Evaṃ, bho”ti kho saccako nigaṇṭhaputto bhagavato paccassosi. Bhagavā etadavoca –

388. “Yassa kassaci, aggivessana, ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā appahīnā, tamahaṃ ‘sammūḷho’ti vadāmi. Āsavānañhi, aggivessana, appahānā sammūḷho hoti. Yassa kassaci, aggivessana, ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā pahīnā, tamahaṃ ‘asammūḷho’ti vadāmi. Āsavānañhi, aggivessana, pahānā asammūḷho hoti.

“Tathāgatassa kho, aggivessana, ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Seyyathāpi, aggivessana, tālo matthakacchinno abhabbo puna virūḷhiyā, evameva kho, aggivessana, tathāgatassa ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā”ti.

389. Evaṃ vutte, saccako nigaṇṭhaputto bhagavantaṃ etadavoca – “acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! Yāvañcidaṃ bhoto gotamassa evaṃ āsajja āsajja vuccamānassa, upanītehi vacanappathehi samudācariyamānassa, chavivaṇṇo ceva pariyodāyati, mukhavaṇṇo ca vippasīdati, yathā taṃ arahato sammāsambuddhassa. Abhijānāmahaṃ, bho gotama, pūraṇaṃ kassapaṃ vādena vādaṃ samārabhitā. Sopi mayā vādena vādaṃ samāraddho aññenaññaṃ paṭicari, bahiddhā kathaṃ apanāmesi, kopañca dosañca appaccayañca pātvākāsi. Bhoto pana [bhoto kho pana (sī.)] gotamassa evaṃ āsajja āsajja vuccamānassa, upanītehi vacanappathehi samudācariyamānassa, chavivaṇṇo ceva pariyodāyati, mukhavaṇṇo ca vippasīdati, yathā taṃ arahato sammāsambuddhassa. Abhijānāmahaṃ, bho gotama, makkhaliṃ gosālaṃ…pe… ajitaṃ kesakambalaṃ… pakudhaṃ kaccāyanaṃ… sañjayaṃ belaṭṭhaputtaṃ… nigaṇṭhaṃ nāṭaputtaṃ vādena vādaṃ samārabhitā. Sopi mayā vādena vādaṃ samāraddho aññenaññaṃ paṭicari, bahiddhā kathaṃ apanāmesi, kopañca dosañca appaccayañca pātvākāsi. Bhoto pana gotamassa evaṃ āsajja āsajja vuccamānassa, upanītehi vacanappathehi samudācariyamānassa, chavivaṇṇo ceva pariyodāyati, mukhavaṇṇo ca vippasīdati, yathā taṃ arahato sammāsambuddhassa. Handa ca dāni mayaṃ, bho gotama, gacchāma. Bahukiccā mayaṃ, bahukaraṇīyā”ti. “Yassadāni tvaṃ, aggivessana, kālaṃ maññasī”ti.

Atha kho saccako nigaṇṭhaputto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmīti.

Mahāsaccakasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

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第三十六 萨遮迦大经 Mahāsaccakasuttaṃ

我是这样听说的。

一时，世尊住在毗舍离城大林中的重阁讲堂。那时，世尊在早晨穿好衣服，拿着衣钵，准备进入毗舍离城乞食。这时，尼干子萨遮迦散步漫游，前往大林中的重阁讲堂。尊者阿难远远看见尼干子萨遮迦走来。看见后，他对世尊说：“世尊！那个喜欢辩论、言语巧妙、受到许多人尊敬的尼干子萨遮迦来了。世尊！他是想要毁谤佛、毁谤法、毁谤僧伽的人。世尊！恳请世尊慈悲，稍坐片刻。”世尊便在准备好的座位上坐下。于是尼干子萨遮迦来到世尊那里，向世尊问候，说了些友善问候的话后，在一旁坐下。坐在一旁的尼干子萨遮迦对世尊说：

“尊者乔达摩！有些沙门、婆罗门专注于身体的修行，却不修行心。尊者乔达摩！他们确实会感受到身体的苦受。尊者乔达摩！过去，如果感受到身体的苦受，就会发生大腿麻痹，心脏也会破裂，口中还会吐出热血，甚至会发狂、心乱。尊者乔达摩！对于这样的人来说，心是跟随着身体的，受身体的控制。这是什么原因呢？是因为心没有得到修习。然而，尊者乔达摩！又有些沙门、婆罗门，专注于心的修行，却不修行身体。尊者乔达摩！他们确实会感受到心的苦受。尊者乔达摩！过去，如果感受到心的苦受，也会发生大腿麻痹，心脏也会破裂，口中还会吐出热血，甚至会发狂、心乱。尊者乔达摩！对于这样的人来说，身体是跟随着心的，受心的控制。这是什么原因呢？是因为身体没有得到修习。尊者乔达摩！因此我这样想：‘想必尊者乔达摩的弟子们虽然专注于心的修行，但却不修行身体。’”

［世尊说：］“阿义耶萨那！那么你所听说的身体修习是怎样的呢？”［萨遮迦说：］“例如难陀瓦奢、其沙山奇奢、末迦利·乔舍罗，尊者乔达摩！他们是裸体外道，行为放荡不羁，用手舔食。别人邀请‘请来！’他们不接受；邀请‘请留下！’他们不接受；别人特意拿来的食物，不接受；为他们特制的食物，不接受；特定地点的邀请，不接受。他们不从瓶口或盘边直接接受食物；不接受门槛内的食物；不接受放在木棒间、杵臼间的食物；两人正在吃饭时（只由其中一人供养）不接受；不接受孕妇供养的食物；不接受哺乳期妇女供养的食物；不接受曾与男人有染的女人供养的食物；不接受（饥荒时）收集来的食物；不接受站在狗旁边时的供养；不接受苍蝇群集处的食物；不吃鱼、不吃肉；不喝谷酒、果酒、米汤。他们或者只接受一家布施，吃一顿饭；或者接受两家布施，吃两顿饭……乃至接受七家布施，吃七顿饭来维持生活。又或者只靠一次布施过一天，或者靠两次布施过一天……乃至靠七次布施过一天。或者一天吃一顿饭，或者两天吃一顿，或者七天吃一顿，像这样，他们过着每半个月才吃一次饭的定期进食的修行生活。”［世尊说：］“阿义耶萨那！他们仅仅依靠这些就能维持生活吗？”［萨遮迦说：］“尊者乔达摩！并非如此。尊者乔达摩！他们有时候也会吃精美的硬食、吃精美的软食、尝精美的味道、喝精美的饮料。他们依靠这些来获得体力，使身体强壮、肥胖。”［世尊说：］“阿义耶萨那！他们先舍弃（好的食物）而后又积聚（通过好的食物增强体力）。这样，这个身体就有增有减。再者，阿义耶萨那！你所听说的心的修习是怎样的呢？”尼干子萨遮迦被世尊问到关于心的修习时，却无法说明。

于是世尊对尼干子萨遮迦说：“阿义耶萨那！你先前所说的身体修习，在圣者的律法中，并非如法的身体修习。阿义耶萨那！你既然连身体的修习都不知道，又怎么能知道心的修习呢！阿义耶萨那！有身未修习及心未修习的情况，也有身已修习及心已修习的情况。你仔细听！好好放在心上，我现在要说了。”“好的，尊者！”尼干子萨遮迦回答世尊。世尊于是说：

“阿义耶萨那！怎样是身未修习及心未修习呢？是这样的：在这里，没有听闻过正法的凡夫生起了乐受，他接触到乐受就沉溺其中，对乐受产生强烈的贪爱。然后他的那个乐受消失了。由于乐受的消失，苦受生起了。他接触到苦受，就忧愁、苦恼、悲伤、捶胸哭泣、陷入迷茫。阿义耶萨那！对于他来说，那生起的乐受，因为身体未修习而占据了他的心；那生起的苦受，因为心未修习而占据了他的心。阿义耶萨那！任何人，如果像这样，因为身体未修习，生起的乐受占据了心；因为心未修习，生起的苦受占据了心，那么，阿义耶萨那！这就是身未修习及心未修习。

阿义耶萨那！怎样是身已修习及心已修习呢？阿义耶萨那！是这样的：在这里，听闻过正法的圣弟子，生起了乐受，他接触到乐受，却不沉溺于乐，不成为乐受的贪爱者。然后他的那个乐受消失了。由于乐受的消失，苦受生起了。他虽然接触到苦受，却不忧愁、不苦恼、不悲伤、不捶胸哭泣，不陷入迷茫。阿义耶萨那！对于他来说，那生起的乐受，因为身体已修习，而不占据他的心；那生起的苦受，因为心已修习，而不占据他的心。阿义耶萨那！任何人，如果像这样，因为身体已修习，生起的乐受不占据心；因为心已修习，生起的苦受不占据心，那么，阿义耶耶萨那！这就是身已修习及心已修习。”

［萨遮迦说：］“我对尊者乔达摩是这样相信的：‘尊者乔达摩确实是身体已修习并且心已修习。’”［世尊说：］“阿义耶萨那！你这话确实是带有攻击和逼迫意味的言语，但我还是要为你解说。阿义耶萨那！自从我剃除须发，穿上袈裟衣，舍弃家庭而出家修行以来，对于我来说，生起的乐受会占据我的心，或者生起的苦受会占据我的心，这种情况是不可能存在的。”［萨遮迦说：］那么，“难道尊者乔达摩就不会生起那种能占据心的乐受吗？难道尊者乔达摩就不会生起那种能占据心的苦受吗？”

［世尊说：］“阿义耶萨那！怎么会没有呢？阿义耶萨那！在我尚未证得正等正觉，还是菩萨的时候，曾这样想：‘在家的生活是狭窄的，充满尘垢；出家的生活是空旷自在的。住在家里，很难完全圆满、完全清净地修行如白螺般光洁的梵行。我不如剃除须发，穿上袈裟衣，舍弃家庭而出家修行吧。’阿义耶萨那！在那之后，我还很年轻，有着漆黑的头发，充满青春活力，处于人生的初期。我的父母并不同意，泪流满面地哭泣着，但我还是剃除了须发，穿上袈裟衣，舍弃家庭而出家修行了。我这样出家后，为了寻求什么是善的，为了寻求无上寂静的最上之道，便去到阿罗罗·迦摩罗仙人那里。到了之后，我对阿罗罗·迦摩罗说：‘朋友迦摩罗，我希望在你的法和律中修习梵行。’阿义耶萨那！我这样说了之后，阿罗罗·迦摩罗对我说：‘贤友请住下吧，此法是这样的，有智慧的人不需要很久，就能自己通过无上智证悟并达到与老师同等的境界，安住于此。’阿义耶萨那！我没有花很长时间，很快就学会了他的法。阿义耶萨那！我仅仅通过口头言说、嘴皮功夫，就能说出充满智慧的话，说出长老们的话，并且宣称‘我知道，我看见’，我自己和其他人都这样认为。阿义耶萨那！于是我这样想：‘阿罗罗·迦摩罗宣说此法，并非仅仅依靠信心，说自己通过无上智证悟并达到此境界，而是他确实知道、看见此法而安住其中。’”

“于是，阿义耶萨那！我去到阿罗罗·迦摩罗那里。到了之后，我对阿罗罗·迦摩罗说：‘朋友迦摩罗！你宣称自己通过无上智证悟并达到此法，是到了何种程度呢？’阿义耶萨那！我这样问了之后，阿罗罗·迦摩罗宣说了无所有处。阿义耶萨那！于是我这样想：‘不只是阿罗罗·迦摩罗有信心，我也有信心；不只是阿罗罗·迦摩罗有精进，我也有精进；不只是阿罗罗·迦摩罗有正念，我也有正念；不只是阿罗罗·迦摩罗有禅定，我也有禅定；不只是阿罗罗·迦摩罗有智慧，我也有智慧。那么，阿罗罗·迦摩罗所宣称的自己通过无上智证悟并达到的法，我何不努力去亲自证悟它呢？’阿义耶萨那！我没有花很长时间，很快就自己通过无上智证悟并达到了那个法。

“于是，阿义耶萨那！我去到阿罗罗·迦摩罗那里。到了之后，我对阿罗罗·迦摩罗说：‘朋友迦摩罗！你宣称自己通过无上智证悟并达到此法，就是到了这个程度吗？’［迦摩罗说：］‘朋友！我宣称自己通过无上智证悟并达到此法，就是到了这个程度。’［我说：］‘朋友！我也通过无上智证悟并达到此法，达到了这个程度。’［仙人说：］‘朋友！我们真是幸运，真是获得了大利益！我们能见到像贤友您这样的同修行者。如此，我所宣称的自己通过无上智证悟并达到的法，你也通过无上智证悟并达到了；你所通过无上智证悟并达到的法，我也宣称自己通过无上智证悟并达到了。如此，我知道的法，你也知道；你知道的法，我也知道。如此，我怎样，你也怎样；你怎样，我也怎样。来吧！朋友！现在让我们两人一起来领导这个团体吧！’阿义耶萨那！就这样，阿罗罗·迦摩罗，我的老师，却把我这个弟子，放在与他自己同等的地位上，并用极高的敬意来尊敬我。阿义耶萨那！于是我这样想：‘这个法并不能导向厌离、导向离贪、导向灭尽、导向寂静、导向无上智、导向正觉、导向涅槃，它仅仅能达到投生无所有处而已。’阿义耶萨那！于是我不珍视那个法，对那个法感到厌倦而离开了。

“阿义耶萨那！我继续寻求什么是善的，寻求无上寂静的最上之道，去到了郁陀迦·罗摩子那里。到了之后，我对郁陀迦·罗摩子说：‘朋友！我希望在你的法和律中修习梵行。’阿义耶萨那！我这样说了之后，郁陀迦·罗摩子对我说：‘贤友请住下吧，此法是这样的，有智慧的人不需要很久，就能自己通过无上智证悟并达到与老师同等的境界，安住于此。’阿义耶萨那！我没有花很长时间，很快就学会了他的法。阿义耶萨那！我仅仅通过口头言说、嘴皮功夫，就能说出充满智慧的话，说出长老们的话，并且宣称‘我知道，我看见’，我自己和其他人都这样认为。阿义耶萨那！于是我这样想：‘罗摩并非仅仅依靠信心宣说此法——说自己通过无上智证悟并达到此境界。罗摩确实是知道、看见此法而安住其中。’于是，阿义耶萨那！我去到郁陀迦·罗摩子那里。到了之后，我对郁陀迦·罗摩子说：‘朋友罗摩！你宣称自己通过无上智证悟并达到此法，是到了何种程度呢？’阿义耶萨那！我这样问了之后，郁陀迦·罗摩子宣说了非想非非想处。阿义耶萨那！于是我这样想：‘不只是罗摩有信心，我也有信心；不只是罗摩有精进，我也有精进；不只是罗摩有正念，我也有正念；不只是罗摩有禅定，我也有禅定；不只是罗摩有智慧，我也有智慧。那么，罗摩所宣称的自己通过无上智证悟并达到的法，我何不努力去亲自证悟它呢？’阿义耶萨那！我没有花很长时间，很快就自己通过无上智证悟并达到了那个法。

“于是，阿义耶萨那！我去到郁陀迦·罗摩子那里。到了之后，我对郁陀迦·罗摩子说：‘朋友！罗摩宣称自己通过无上智证悟并达到此法，就是到了这个程度吗？’［罗摩子说：］‘朋友！罗摩宣称自己通过无上智证悟并达到此法，就是到了这个程度。’［我说：］‘朋友！我也通过无上智证悟并达到此法，达到了这个程度。’［罗摩子说：］‘朋友！我们真是幸运，真是获得了大利益！我们能见到像贤友您这样的同修行者。如此，罗摩所宣称的自己通过无上智证悟并达到的法，你也通过无上智证悟并达到了；你所通过无上智证悟并达到的法，罗摩也宣称自己通过无上智证悟并达到了。如此，罗摩所了知的法，你也知道；你知道的法，罗摩也了知。如此，罗摩怎样，你也怎样；你怎样，罗摩也怎样。来吧！朋友！现在由你来领导这个团体吧！’阿义耶萨那！就这样，郁陀迦·罗摩子，我的同修行者，却把我放在老师的地位上，并用极高的敬意来尊敬我。阿义耶萨那！于是我这样想：‘这个法并不能导向厌离、导向离贪、导向灭尽、导向寂静、导向无上智、导向正觉、导向涅槃，它仅仅能达到投生非想非非想处而已。’阿义耶萨那！于是我不珍视那个法，对那个法感到厌倦而离开了。

阿义耶萨那！我继续寻求什么是善的，寻求无上寂静的最上之道，在摩揭陀国次第游行，来到了优楼频螺的西那村落。在那里我看到一块令人愉悦的地方，有赏心悦目的小树林，还有一条河流在流淌，清澈、岸边平坦、令人喜爱，四周还有可以乞食的村庄。阿义耶萨那！于是我这样想：‘啊，这地方真是令人愉悦，小树林赏心悦目，河流清澈、岸边平坦、令人喜爱，四周还有可以乞食的村庄。对于想要精进修行的善男子来说，这地方实在适合精进啊！’阿义耶萨那！于是我就在那里坐下，心想‘这地方适合精进’。

阿义耶萨那！那时我心中浮现出三个前所未闻、不可思议的譬喻。阿义耶萨那！譬如有一根潮湿带液的湿木头，被放在水里。这时有个人拿着上钻木走来，想要‘我要生起火，显出热量’。阿义耶萨那！你认为如何？那个人能用上钻木去钻那根放在水里的、潮湿带液的湿木头，从而生起火、显出热量吗？”［萨遮迦说：］“不行的，尊者乔达摩！”“这是什么原因呢？”“尊者乔达摩！因为那根木头本身就潮湿带液，而且还放在水里。那个人只会白费力气，遭受挫败而已。”［世尊说：］“正是这样，阿义耶萨那！凡是那些身心都未远离欲乐而住的沙门或婆罗门，他们内心对于欲乐的贪求、爱恋、沉迷、渴望、热恼还没有被彻底断除、彻底平息，那么即使他们修行时感受到剧烈、猛厉、尖锐、苦涩的苦受，他们也不能够获得无上正等正觉的智见。即使他们修行时没有感受到剧烈、猛厉、尖锐、苦涩的苦受，他们也不能够获得无上正等正觉的智见。阿义耶萨那！这是我心中浮现的第一个前所未闻、不可思议的譬喻。

阿义耶萨那！接着我心中又浮现出第二个前所未闻、不可思议的譬喻。阿义耶萨那！譬如有一根潮湿带液的湿木头，虽然远离了水，但被放在陆地上。这时有个人拿着上钻木走来，想要‘我要生起火，显出热量’。阿义耶萨那！你认为如何？那个人能用上钻木去钻那根远离水、放在陆地上的、潮湿带液的湿木头，从而生起火、显出热量吗？”［萨遮迦说：］“不行的，尊者乔达摩！”“这是什么原因呢？”“尊者乔达摩！因为那根木头本身虽然远离了水、放在陆地上，但它仍然是潮湿带液的。那个人只会白费力气，遭受挫败而已。”［世尊说：］“正是这样，阿义耶萨那！凡是那些身心已经远离欲乐而住的沙门或婆罗门，但他们内心对于欲乐的贪求、爱恋、沉迷、渴望、热恼还没有被彻底断除、彻底平息，那么即使他们修行时感受到剧烈、猛厉、尖锐、苦涩的苦受，他们也不能够获得无上正等正觉的智见。即使他们修行时没有感受到剧烈、猛厉、尖锐、苦涩的苦受，他们也不能够获得无上正等正觉的智见。阿义耶萨那！这是我心中浮现的第二个前所未闻、不可思议的譬喻。

阿义耶萨那！接着我心中又浮现出第三个前所未闻、不可思议的譬喻。阿义耶萨那！譬如有一根干燥、远离液体的干木头，远离了水，被放在陆地上。这时有个人拿着上钻木走来，想要‘我要生起火，显出热量’。阿义耶萨那！你认为如何？那个人能用上钻木去钻那根远离水、放在陆地上的、干燥的干木头，从而生起火、显出热量吗？”［萨遮迦说：］“可以的，尊者乔达摩！”“这是什么原因呢？”“尊者乔达摩！因为那根木头本身就是干燥的，而且它远离了水、放在陆地上。”［世尊说：］“正是这样，阿义耶萨那！凡是那些身心已经远离欲乐而住的沙门或婆罗门，他们内心对于欲乐的贪求、爱恋、沉迷、渴望、热恼已经被彻底断除、彻底平息，那么即使他们修行时感受到剧烈、猛厉、尖锐、苦涩的苦受，他们也能够获得无上正等正觉的智见。即使他们修行时没有感受到剧烈、猛厉、尖锐、苦涩的苦受，他们也能够获得无上正等正觉的智见。阿义耶萨那！这是我心中浮现的第三个前所未闻、不可思议的譬喻。阿义耶萨那！这三个前所未闻、不可思议的譬喻在我心中浮现。”

阿义耶萨那！于是我这样想：‘我何不用牙齿紧咬牙齿，用舌头顶住上颚，以心制心，来压制、制服、折服（不善念头）呢？’阿义耶萨那！于是我用牙齿紧咬牙齿，用舌头顶住上颚，以心制心，来压制、制服、折服。阿义耶萨那！当我用牙齿紧咬牙齿，用舌头顶住上颚，以心制心，来压制、制服、折服时，汗水从腋下流出。阿义耶萨那！就像一个强壮的男人抓住一个较弱男人的头或肩膀，用力压制、制服、折服他一样，阿义耶萨那！当我用牙齿紧咬牙齿，用舌头顶住上颚，以心制心，来压制、制服、折服时，汗水也从腋下流出。阿义耶萨那！那时，我发起了不懈的精进，正念稳固而不失，但我的身体却因为那艰苦的精进而变得紧张不安，未得轻安。然而，阿义耶萨那！像这样生起的苦受，并没有占据我的心。

阿义耶萨那！于是我这样想：‘我何不修习无呼吸禅呢？’阿义耶萨那！于是我停止了从口和鼻的出入息。阿义耶萨那！当我停止从口和鼻的出入息时，有极大的风声从耳孔中冲出。就像铁匠的风箱被鼓动时发出极大的声音一样，阿义耶萨那！当我停止从口和鼻的出入息时，也有极大的风声从耳孔中冲出。阿义耶萨那！那时，我发起了不懈的精进，正念稳固而不失。但我的身体却因为那艰苦的精进而变得紧张不安，未得轻安。然而，阿义耶萨那！像这样生起的苦受，并没有占据我的心。

阿义耶萨那！于是我这样想：‘我何不再修习无呼吸禅呢？’阿义耶萨那！于是我停止了从口、鼻和耳的出入息。阿义耶萨那！当我停止从口、鼻和耳的出入息时，有极强的风力冲击我的头顶。阿义耶萨那！就像一个强壮的男人用锋利的矛尖刺击头顶一样，阿义耶萨那！当我停止从口、鼻和耳的出入息时，也有极强的风力冲击我的头顶。阿义耶萨那！那时，我发起了不懈的精进，正念稳固而不失。但我的身体却因为那艰苦的精进而变得紧张不安，未得轻安。然而，阿义耶萨那！像这样生起的苦受，并没有占据我的心。

阿义耶萨那！于是我这样想：‘我何不再修习无呼吸禅呢？’阿义耶萨那！于是我停止了从口、鼻和耳的出入息。阿义耶萨那！当我停止从口、鼻和耳的出入息时，我的头部感到剧烈的疼痛。阿义耶萨那！就像一个强壮的男人用坚韧的皮带紧紧勒住头部一样，阿义耶萨那！当我停止从口、鼻和耳的出入息时，我的头部也感到剧烈的疼痛。阿义耶萨那！那时，我发起了不懈的精进，正念稳固而不失。但我的身体却因为那艰苦的精进而变得紧张不安，未得轻安。然而，阿义耶萨那！像这样生起的苦受，并没有占据我的心。

阿义耶萨那！于是我这样想：‘我何不再修习无呼吸禅呢？’阿义耶萨那！于是我停止了从口、鼻和耳的出入息。阿义耶萨那！当我停止从口、鼻和耳的出入息时，有极强的风力切割我的腹部。阿义耶萨那！就像一个熟练的屠牛夫或他的徒弟用锋利的牛刀切割腹部一样，阿义耶萨那！当我停止从口、鼻和耳的出入息时，也有极强的风力切割我的腹部。阿义耶萨那！那时，我发起了不懈的精进，正念稳固而不失。但我的身体却因为那艰苦的精进而变得紧张不安，未得轻安。然而，阿义耶萨那！像这样生起的苦受，并没有占据我的心。

阿义耶萨那！于是我这样想：‘我何不再修习无呼吸禅呢？’阿义耶萨那！于是我停止了从口、鼻和耳的出入息。阿义耶萨那！当我停止从口、鼻和耳的出入息时，我的身体感到极度的灼热。阿义耶萨那！就像两个强壮的男人抓住一个较弱男人的双臂，把他按在炽热的炭火上烧烤一样，阿义耶萨那！当我停止从口、鼻和耳的出入息时，我的身体也感到极度的灼热。阿义耶萨那！那时，我发起了不懈的精进，正念稳固而不失。但我的身体却因为那艰苦的精进而变得紧张不安，未得轻安。然而，阿义耶萨那！像这样生起的苦受，并没有占据我的心。甚至，阿义耶萨那！有些天神看见我这样，说道：‘沙门乔达摩已经死了！’另一些天神说道：‘沙门乔达摩还没死，但快要死了！’还有些天神说道：‘沙门乔达摩既没有死，也不会死。沙门乔达摩是阿罗汉，阿罗汉的安住状态就是这样的！’

阿义耶萨那！于是我这样想：‘我何不彻底断绝一切食物呢？’这时，阿义耶萨那！有些天神来到我跟前对我说：‘贤友！你千万不要彻底断绝一切食物。如果你彻底断绝一切食物，我们会从你的毛孔中注入天界的精华，依靠它你就能维持生命。’阿义耶萨那！于是我这样想：‘如果我宣称要彻底断绝一切食物，而这些天神却要从我的毛孔中注入天界的精华，我依靠它维持生命，那对我来说就是欺骗。’阿义耶萨那！于是我拒绝了那些天神，对他们说：‘够了！’

阿义耶萨那！于是我这样想：‘我何不只吃一点点食物，一小把一小把地吃，无论是绿豆汤、黑豆汤、豌豆汤，还是小扁豆汤呢？’阿义耶萨那！于是我就只吃一点点食物，一小把一小把地吃，无论是绿豆汤、黑豆汤、豌豆汤，还是小扁豆汤。阿义耶萨那！当我只吃一点点食物，一小把一小把地吃，无论是绿豆汤、黑豆汤、豌豆汤，还是小扁豆汤时，我的身体变得极度消瘦。因为吃得太少，我的四肢就像枯草的节或黑草的节一样。因为吃得太少，我的臀部就像骆驼的蹄子一样。因为吃得太少，我的脊椎骨凸凹不平，就像一串纺锤一样。因为吃得太少，我的肋骨显露出来，就像破旧房子的椽子一样残破不堪。因为吃得太少，我的眼珠深陷在眼窝里，就像深井底部的水影，看起来深邃无光。因为吃得太少，我的头皮干瘪枯萎，就像未成熟就被摘下的苦葫芦，被风和太阳晒得干瘪枯萎一样。

阿义耶萨那！那时，如果我想摸摸肚皮，实际摸到的却是脊椎骨；如果我想摸摸脊椎骨，实际摸到的却是肚皮。阿义耶萨那！因为吃得太少，我的肚皮简直就贴在了脊椎骨上。阿义耶萨那！那时，如果我要大小便，就会因为极度虚弱而脸朝下摔倒在那里。阿义耶萨那！那时，为了让身体舒服些，我用手抚摸自己的肢体。阿义耶萨那！当我用手抚摸肢体时，那些根部已经腐烂的体毛就从身上脱落下来，这都是因为吃得太少的缘故。阿义耶萨那！看到我的人们，有些会说：‘沙门乔达摩是黑色的。’有些人们会说：‘沙门乔达摩不是黑色的，沙门乔达摩是深褐色的。’还有些人们会说：‘沙门乔达摩既不是黑色，也不是深褐色，沙门乔达摩是金黄色的。’阿义耶萨那！我原本清净、洁白的肤色，就因为吃得太少而被损害到了这种程度。

阿义耶萨那！于是我这样想：‘过去所有那些经受过剧烈、猛厉、尖锐、苦涩苦受的沙门或婆罗门，他们的苦行最多也就达到我这种程度，不会超过这个了。将来所有那些将要经受剧烈、猛厉、尖锐、苦涩苦受的沙门或婆罗门，他们的苦行最多也就达到我这种程度，不会超过这个了。现在所有那些正在经受剧烈、猛厉、尖锐、苦涩苦受的沙门或婆罗门，他们的苦行最多也就达到我这种程度，不会超过这个了。但是我通过这种严酷的苦行，仍然没有证得超越凡俗的、殊胜的圣者知见。难道还有其他的道路可以通向觉悟吗？’于是，阿义耶萨那！我这样想：‘我还记得，在我父亲释迦王举行农耕仪式时，我坐在一棵凉爽的阎浮树荫下，远离了欲乐，远离了不善法，有寻有伺，体验着由远离产生的喜和乐，进入并安住于初禅。难道那条道路才是通向觉悟的吗？’阿义耶萨那！随着这个忆念，我的识生起了：‘这才是通向觉悟的道路！’阿义耶萨那！于是我这样想：‘对于那种远离欲乐、远离不善法的快乐，我有什么可害怕的呢？’阿义耶萨那！接着我又这样想：‘对于那种远离欲乐、远离不善法的快乐，我确实不害怕。’

于是，阿义耶萨那！我这样想：‘像这样身体极度消瘦，是难以获得那种快乐的。我何不摄取一些粗食，比如米饭和粥呢？’阿义耶萨那！于是我就摄取了粗食米饭和粥。阿义耶萨那！然而，那时有五位比丘侍奉着我，他们想：‘沙门乔达摩无论证得什么法，都会告诉我们的。’阿义耶萨那！可是当我摄取了粗食米饭和粥之后，那五位比丘就对我感到失望而离开了，他们说：‘沙门乔达摩变得奢侈了，他放弃了精进，回到了物质享受的生活。’

阿义耶萨那！我摄取了粗食，恢复了体力之后，远离了欲乐，远离了不善法，有寻有伺，体验着由远离产生的喜和乐，进入并安住于初禅。阿义耶萨那！然而，像这样生起的乐受，并没有占据我的心。我平息了寻和伺，内心变得宁静，心专注于一处，无寻无伺，体验着由定产生的喜和乐，进入并安住于第二禅。阿义耶萨那！然而，像这样生起的乐受，并没有占据我的心。我舍离了喜，安住于平静的舍受中，保持正念和正知，身体感受到快乐，正如圣者们所描述的：‘具足舍、念、乐住’，进入并安住于第三禅。阿义耶萨那！然而，像这样生起的乐受，并没有占据我的心。我断除了乐和苦，先前内心的喜悦和忧恼也已消失，体验着不苦不乐、由舍受带来的念的清净，进入并安住于第四禅。阿义耶萨那！然而，像这样生起的乐受，并没有占据我的心。

当我的心如此得定、清净、明洁、无秽、离垢、柔软、堪能、稳固、不动摇时，我引导我的心趋向于宿命通智。我回忆起种种过去的生命，即回忆起一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生，许多世界的成劫、许多世界的坏劫、许多世界的成坏劫。在那里，我曾是某个名字、某个姓氏、某个种族、吃某种食物、感受某种苦乐、有某种寿命。我从那里死去，又生到另一个地方。在那个地方，我又是某个名字、某个姓氏、某个种族、吃某种食物、感受某种苦乐、有某种寿命。我又从那里死去，生到这个地方。就这样，我回忆起无数过去生命的具体情形和细节。阿义耶萨那！在夜晚的初更时分，我证得了这第一种明智。无明被破除，明智生起；黑暗被破除，光明生起。这发生在我保持不放逸、热忱、精勤安住的时候。阿义耶萨那！然而，像这样生起的乐受，并没有占据我的心。

当我的心如此得定、清净、明洁、无秽、离垢、柔软、堪能、稳固、不动摇时，我引导我的心趋向于天眼通智（了知众生死生）。我以清净、超越常人的天眼，看见众生的死亡和投生，看见他们卑劣、高贵、美丽、丑陋、幸运、不幸，了知他们是根据自己的业力而投生……（省略了知众生业果的细节）……阿义耶萨那！在夜晚的中更时分，我证得了这第二种明智。无明被破除，明智生起；黑暗被破除，光明生起。这发生在我保持不放逸、热忱、精勤安住的时候。阿义耶萨那！然而，像这样生起的乐受，并没有占据我的心。

当我的心如此得定、清净、明洁、无秽、离垢、柔软、堪能、稳固、不动摇时，我引导我的心趋向于漏尽通智。我如实了知：‘这是苦。’如实了知：‘这是苦的集起。’如实了知：‘这是苦的灭尽。’如实了知：‘这是导向苦灭尽的道路。’如实了知：‘这些是诸漏。’如实了知：‘这是诸漏的集起。’如实了知：‘这是诸漏的灭尽。’如实了知：‘这是导向诸漏灭尽的道路。’当我这样了知、这样看见时，我的心从欲漏中解脱出来，从有漏中解脱出来，从无明漏中解脱出来。在解脱中生起了‘我已解脱’的智。我了知：‘生死已尽，梵行已立，应作已作，不再有后有（轮回之身）。’阿义耶萨那！在夜晚的后更时分，我证得了这第三种明智。无明被破除，明智生起；黑暗被破除，光明生起。这发生在我保持不放逸、热忱、精勤安住的时候。阿义耶萨那！然而，像这样生起的乐受，并没有占据我的心。

阿义耶萨那！我确实记得，我曾对数百人的大众说法。虽然听法的每个人都可能认为：‘沙门乔达摩是专门为我说法。’但是，阿义耶萨那！不应该这样看待。如来说法，只是为了让听众理解而已。阿义耶萨那！每次说法结束时，我都会将心安住、沉静、专注于之前那个禅定的所缘境，并长久地安住于其中。”［萨遮迦说：］“对于阿罗汉、等正觉者来说，这（说法后安住于定境）是理所当然、值得相信的。那么，尊者乔达摩，您知道自己在白天睡觉吗？”［世尊说：］“阿义耶萨那！我确实记得，在夏季最后一个月，午饭后从乞食回来，我会铺好四叠的僧伽梨衣，向右侧卧，保持正念、正知，然后入睡。”［萨遮迦说：］“尊者乔达摩！有些沙门、婆罗门把这称为住在痴迷中。”［世尊说：］“阿义耶萨那！并不能单凭这一点就判断是痴迷还是不痴迷。不过，阿义耶萨那！怎样是痴迷，怎样是不痴迷，你仔细听！好好放在心上！我将要为你解说。”“好的，尊者！”尼干子萨遮迦回答世尊。世尊于是说：

“阿义耶萨那！任何人，如果那些会带来污染、导致再生、令人恐惧、带来苦果、招致未来生老病死的烦恼（漏）还没有被断除，我就说他是‘痴迷’的。因为，阿义耶萨那！烦恼未断除，就是痴迷。阿义耶萨那！任何人，如果那些会带来污染、导致再生、令人恐惧、带来苦果、招致未来生老病死的烦恼（漏）已经被断除，我就说他是‘不痴迷’的。因为，阿义耶萨那！烦恼已断除，就是不痴迷。

阿义耶萨那！对于如来而言，那些会带来污染、导致再生、令人恐惧、带来苦果、招致未来生老病死的烦恼（漏）已经被断除，被连根拔起，如同被砍头的多罗树（棕榈树），不可能再生长一样，成为不再存在的东西，在未来也不会再生起。阿义耶萨那！就像多罗树被砍头后，不可能再繁茂生长一样，正是这样，阿义耶萨那！对于如来而言，那些会带来污染、导致再生、令人恐惧、带来苦果、招致未来生老病死的烦恼（漏）已经被断除，被连根拔起，如同被砍头的多罗树，成为不再存在的东西，在未来也不会再生起。”

听完这番话，尼干子萨遮迦对世尊说：“尊者乔达摩！真是稀有啊！尊者乔达摩！真是未曾有过啊！尊者乔达摩！即使面对如此的诘难、反复的逼问，以及带有冒犯意味的言辞追问，尊者乔达摩您的肤色依然清净光洁，面色依然明亮愉悦，正如阿罗汉、等正觉者那样。尊者乔达摩！我记得曾与富兰那·迦叶辩论。他被我追问辩论时，就东拉西扯，迴避话题，把谈话引到题外去，并且显露出愤怒、憎恨和不满。然而尊者乔达摩您，即使面对如此的诘难、反复的逼问，以及带有冒犯意味的言辞追问，肤色依然清净光洁，面色依然明亮愉悦，正如阿罗汉、等正觉者那样。尊者乔达摩！我又记得曾与末迦利·乔舍罗……阿耆多·翅舍钦婆罗……迦罗鸠驮·迦旃延……删阇耶·毗罗梨弗……尼干子尼干陀·若提子辩论。他们被我追问辩论时，也东拉西扯，迴避话题，把谈话引到题外去，并且显露出愤怒、憎恨和不满。然而尊者乔达摩您，即使面对如此的诘难、反复的逼问，以及带有冒犯意味的言辞追问，肤色依然清净光洁，面色依然明亮愉悦，正如阿罗汉、等正觉者那样。尊者乔达摩！现在我们要告辞了，我们非常忙，有很多事情要做。”［世尊说：］“那么，阿义耶萨那！你认为什么时候合适就去吧！”

于是尼干子萨遮迦对世尊所说的话心生欢喜，随喜赞叹，从座位上起身离开了！

萨遮迦大经 第六 终。

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《1》Mūlapaṇṇāsapāḷi 根本分五十经篇 (MN 1-50, 1-513)/4. Mahāyamakavagga 双大品 (MN 31-40, 325-438)”

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【经名】 4.7 Cūḷataṇhāsaṅkhayasutta 爱尽小经 (MN 37, 390-395)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Cūḷataṇhāsaṅkhayasuttaṃ

390. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Atha kho sakko devānamindo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho sakko devānamindo bhagavantaṃ etadavoca – “kittāvatā nu kho, bhante, bhikkhu saṃkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan”ti?

“Idha, devānaminda, bhikkhuno sutaṃ hoti – ‘sabbe dhammā nālaṃ abhinivesāyā’ti. Evañcetaṃ, devānaminda, bhikkhuno sutaṃ hoti – ‘sabbe dhammā nālaṃ abhinivesāyā’ti. So sabbaṃ dhammaṃ abhijānāti; sabbaṃ dhammaṃ abhiññāya sabbaṃ dhammaṃ parijānāti; sabbaṃ dhammaṃ pariññāya yaṃ kiñci vedanaṃ vedeti – sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so tāsu vedanāsu aniccānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. So tāsu vedanāsu aniccānupassī viharanto, virāgānupassī viharanto, nirodhānupassī viharanto, paṭinissaggānupassī viharanto na kiñci loke upādiyati. Anupādiyaṃ na paritassati, aparitassaṃ paccattaññeva parinibbāyati – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ettāvatā kho, devānaminda, bhikkhu saṃkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan”ti.

Atha kho sakko devānamindo bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.

391. Tena kho pana samayena āyasmā mahāmoggallāno bhagavato avidūre nisinno hoti. Atha kho āyasmato mahāmoggallānassa etadahosi – “kiṃ nu kho so yakkho bhagavato bhāsitaṃ abhisamecca anumodi udāhu no; yaṃnūnāhaṃ taṃ yakkhaṃ jāneyyaṃ – yadi vā so yakkho bhagavato bhāsitaṃ abhisamecca anumodi yadi vā no”ti? Atha kho āyasmā mahāmoggallāno – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – pubbārāme migāramātupāsāde antarahito devesu tāvatiṃsesu pāturahosi. Tena kho pana samayena sakko devānamindo ekapuṇḍarīke uyyāne dibbehi pañcahi tūriyasatehi [turiyasatehi (sī. syā. kaṃ. pī.)] samappito samaṅgībhūto paricāreti. Addasā kho sakko devānamindo āyasmantaṃ mahāmoggallānaṃ dūratova āgacchantaṃ. Disvāna tāni dibbāni pañca tūriyasatāni paṭippaṇāmetvā yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahāmoggallānaṃ etadavoca – “ehi kho, mārisa moggallāna, svāgataṃ, mārisa moggallāna! Cirassaṃ kho, mārisa moggallāna, imaṃ pariyāyaṃ akāsi yadidaṃ idhāgamanāya. Nisīda, mārisa moggallāna, idamāsanaṃ paññattan”ti. Nisīdi kho āyasmā mahāmoggallāno paññatte āsane. Sakkopi kho devānamindo aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho sakkaṃ devānamindaṃ āyasmā mahāmoggallāno etadavoca – “yathā kathaṃ pana kho, kosiya, bhagavā saṃkhittena taṇhāsaṅkhayavimuttiṃ abhāsi? Sādhu mayampi etissā kathāya bhāgino assāma savanāyā”ti.

392. “Mayaṃ kho, mārisa moggallāna, bahukiccā bahukaraṇīyā – appeva sakena karaṇīyena, api ca devānaṃyeva tāvatiṃsānaṃ karaṇīyena. Api ca, mārisa moggallāna, sussutaṃyeva hoti suggahitaṃ sumanasikataṃ sūpadhāritaṃ, yaṃ no khippameva antaradhāyati. Bhūtapubbaṃ, mārisa moggallāna, devāsurasaṅgāmo samupabyūḷho [samūpabyuḷho (syā. kaṃ.), samūpabbūḷho (sī.)] ahosi. Tasmiṃ kho pana, mārisa moggallāna, saṅgāme devā jiniṃsu, asurā parājiniṃsu. So kho ahaṃ, mārisa moggallāna, taṃ saṅgāmaṃ abhivijinitvā vijitasaṅgāmo tato paṭinivattitvā vejayantaṃ nāma pāsādaṃ māpesiṃ. Vejayantassa kho, mārisa moggallāna, pāsādassa ekasataṃ niyyūhaṃ. Ekekasmiṃ niyyūhe satta satta kūṭāgārasatāni. Ekamekasmiṃ kūṭāgāre satta satta accharāyo. Ekamekissā accharāya satta satta paricārikāyo. Iccheyyāsi no tvaṃ, mārisa moggallāna, vejayantassa pāsādassa rāmaṇeyyakaṃ daṭṭhun”ti? Adhivāsesi kho āyasmā mahāmoggallāno tuṇhībhāvena.

393. Atha kho sakko ca devānamindo vessavaṇo ca mahārājā āyasmantaṃ mahāmoggallānaṃ purakkhatvā yena vejayanto pāsādo tenupasaṅkamiṃsu. Addasaṃsu kho sakkassa devānamindassa paricārikāyo āyasmantaṃ mahāmoggallānaṃ dūratova āgacchantaṃ; disvā ottappamānā hirīyamānā sakaṃ sakaṃ ovarakaṃ pavisiṃsu. Seyyathāpi nāma suṇisā sasuraṃ disvā ottappati hirīyati, evameva sakkassa devānamindassa paricārikāyo āyasmantaṃ mahāmoggallānaṃ disvā ottappamānā hirīyamānā sakaṃ sakaṃ ovarakaṃ pavisiṃsu. Atha kho sakko ca devānamindo vessavaṇo ca mahārājā āyasmantaṃ mahāmoggallānaṃ vejayante pāsāde anucaṅkamāpenti anuvicarāpenti – “idampi, mārisa moggallāna, passa vejayantassa pāsādassa rāmaṇeyyakaṃ; idampi, mārisa moggallāna, passa vejayantassa pāsādassa rāmaṇeyyakan”ti. “Sobhati idaṃ āyasmato kosiyassa, yathā taṃ pubbe katapuññassa. Manussāpi kiñcideva rāmaṇeyyakaṃ disvā [diṭṭhā (sī. pī. ka.)] evamāhaṃsu – ‘sobhati vata bho yathā devānaṃ tāvatiṃsānan’ti. Tayidaṃ āyasmato kosiyassa sobhati, yathā taṃ pubbe katapuññassā”ti. Atha kho āyasmato mahāmoggallānassa etadahosi – “atibāḷhaṃ kho ayaṃ yakkho pamatto viharati. Yaṃnūnāhaṃ imaṃ yakkhaṃ saṃvejeyyan”ti. Atha kho āyasmā mahāmoggallāno tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi [abhisaṅkhāresi (ka.), abhisaṅkhāreti (syā. kaṃ.)] yathā vejayantaṃ pāsādaṃ pādaṅguṭṭhakena saṅkampesi sampakampesi sampavedhesi. Atha kho sakko ca devānamindo, vessavaṇo ca mahārājā, devā ca tāvatiṃsā acchariyabbhutacittajātā ahesuṃ – “acchariyaṃ vata, bho, abbhutaṃ vata, bho, samaṇassa mahiddhikatā mahānubhāvatā, yatra hi nāma dibbabhavanaṃ pādaṅguṭṭhakena saṅkampessati sampakampessati sampavedhessatī”ti! Atha kho āyasmā mahāmoggallāno sakkaṃ devānamindaṃ saṃviggaṃ lomahaṭṭhajātaṃ viditvā sakkaṃ devānamindaṃ etadavoca – “yathā kathaṃ pana kho, kosiya, bhagavā saṃkhittena taṇhāsaṅkhayavimuttiṃ abhāsi? Sādhu mayampi etissā kathāya bhāgino assāma savanāyā”ti.

394. “Idhāhaṃ, mārisa moggallāna, yena bhagavā tenupasaṅkamiṃ; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsiṃ. Ekamantaṃ ṭhito kho ahaṃ, mārisa moggallāna, bhagavantaṃ etadavocaṃ – ‘kittāvatā nu kho, bhante, bhikkhu saṃkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan’”ti?

“Evaṃ vutte, mārisa moggallāna, bhagavā maṃ etadavoca – ‘idha, devānaminda, bhikkhuno sutaṃ hoti – sabbe dhammā nālaṃ abhinivesāyā’ti. Evaṃ cetaṃ devānaminda bhikkhuno sutaṃ hoti ‘sabbe dhammā nālaṃ abhinivesāyā’ti. So sabbaṃ dhammaṃ abhijānāti, sabbaṃ dhammaṃ abhiññāya sabbaṃ dhammaṃ parijānāti, sabbaṃ dhammaṃ pariññāya yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā. So tāsu vedanāsu aniccānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. So tāsu vedanāsu aniccānupassī viharanto, virāgānupassī viharanto, nirodhānupassī viharanto, paṭinissaggānupassī viharanto na kiñci loke upādiyati, anupādiyaṃ na paritassati, aparitassaṃ paccattaññeva parinibbāyati – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ettāvatā kho, devānaminda, bhikkhu saṃkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānanti. Evaṃ kho me, mārisa moggallāna, bhagavā saṃkhittena taṇhāsaṅkhayavimuttiṃ abhāsī”ti.

Atha kho āyasmā mahāmoggallāno sakkassa devānamindassa bhāsitaṃ abhinanditvā anumoditvā – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya evameva – devesu tāvatiṃsesu antarahito pubbārāme migāramātupāsāde pāturahosi. Atha kho sakkassa devānamindassa paricārikāyo acirapakkante āyasmante mahāmoggallāne sakkaṃ devānamindaṃ etadavocuṃ – “eso nu te, mārisa, so bhagavā satthā”ti? “Na kho me, mārisa, so bhagavā satthā. Sabrahmacārī me eso āyasmā mahāmoggallāno”ti. “Lābhā te, mārisa, (suladdhaṃ te, mārisa) [( ) natthi (sī. pī.)] yassa te sabrahmacārī evaṃmahiddhiko evaṃmahānubhāvo! Aho nūna te so bhagavā satthā”ti.

395. Atha kho āyasmā mahāmoggallāno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahāmoggallāno bhagavantaṃ etadavoca – “abhijānāti no, bhante, bhagavā ahu [ahunaññeva (sī. syā. kaṃ.)] ñātaññatarassa mahesakkhassa yakkhassa saṃkhittena taṇhāsaṅkhayavimuttiṃ bhāsitā”ti [abhāsitthāti (ka.)]? “Abhijānāmahaṃ, moggallāna, idha sakko devānamindo yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho, moggallāna, sakko devānamindo maṃ etadavoca – ‘kittāvatā nu kho, bhante, bhikkhu saṃkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan”ti.

Evaṃ vutte ahaṃ, moggallāna, sakkaṃ devānamindaṃ etadavocaṃ “idha devānaminda bhikkhuno sutaṃ hoti ‘sabbe dhammā nālaṃ abhinivesāyā’ti. Evaṃ cetaṃ devānaminda bhikkhuno sutaṃ hoti ‘sabbe dhammā nālaṃ abhinivesāyā’ti. So sabbaṃ dhammaṃ abhijānāti, sabbaṃ dhammaṃ abhiññāya sabbaṃ dhammaṃ parijānāti, sabbaṃ dhammaṃ pariññāya yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā. So tāsu vedanāsu aniccānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. So tāsu vedanāsu aniccānupassī viharanto, virāgānupassī viharanto, nirodhānupassī viharanto, paṭinissaggānupassī viharanto na kiñci loke upādiyati, anupādiyaṃ na paritassati, aparitassaṃ paccattaññeva parinibbāyati – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ettāvatā kho, devānaminda, bhikkhu saṃkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānanti. Evaṃ kho ahaṃ, moggallāna, abhijānāmi sakkassa devānamindassa saṃkhittena taṇhāsaṅkhayavimuttiṃ bhāsitā”ti.

Idamavoca bhagavā. Attamano āyasmā mahāmoggallāno bhagavato bhāsitaṃ abhinandīti.

Cūḷataṇhāsaṅkhayasuttaṃ niṭṭhitaṃ sattamaṃ.

☸---------------------------------------------------------------------

第三十七 爱尽小经 Cūḷataṇhāsaṅkhayasuttaṃ

我是这样听说的。

某个时候，世尊住在舍卫城的东园鹿母讲堂。那时，天帝释前往世尊那里。到了之后，顶礼世尊，

站在一边。站在一边的天帝释对世尊说：“世尊！简要地说，比丘怎样才能达到渴爱灭尽解脱，

成为达到最终究竟、达到最终（离轭）安稳、完成最终梵行、达到最终圆满、人天中最殊胜的人呢？”

［世尊说：］“天帝！在此，有比丘听闻：‘一切法都不值得执取。’天帝！如果比丘

听闻：‘一切法都不值得执取’，他就能知晓一切法。知晓一切法后就能彻底了知一切法。

彻底了知一切法后，无论感受到任何感受——无论是乐受、苦受、还是不苦不乐受，

他都安住于随观这些感受的无常，安住于随观它们的离贪，安住于随观它们的寂灭，安住于随观它们的舍离。

他如此安住于随观这些感受的无常、离贪、寂灭、舍离，在世间就不会有任何执取。

没有执取就不会忧虑不安，没有忧虑不安，就能亲自证得涅槃。（他了知：）‘轮回之生已尽，梵行已立，

应作已作，不再有后有（来到此存在状态）。’天帝！简要地说，

像这样的比丘，就是渴爱灭尽解脱，是达到最终究竟、达到最终（离轭）安稳、完成最终梵行、

达到最终圆满、人天中最殊胜的人。”那时天帝释欢喜、随喜世尊的开示，顶礼世尊，向右绕行后，

就在那里消失了。

那时，尊者大目犍连坐在离世尊不远的地方。尊者大目犍连心想：“刚才那个夜叉（指天帝释）

是否理解并随喜世尊的开示呢？还是没有？我应当去了解一下，那个夜叉是理解并随喜了

世尊的开示，还是没有呢？”于是，尊者大目犍连就像强壮的男子伸直弯曲的手臂，

或者弯曲伸直的手臂那样迅速，在东园鹿母讲堂消失，出现在三十三天。那时，天帝释

正在一个名叫“白莲”的花园里，由五百件天界的乐器伴奏，尽情享乐。天帝释远远看见尊者

大目犍连前来。看见后，便停止了那五百件天界乐器，走向尊者大目犍连那里。

走近后对尊者大目犍连说：“来啊，尊者目犍连！欢迎，尊者目犍连！尊者，

您很久没来了，这次终于有机会到这里来。请坐，尊者目犍连！这里为您准备了座位。”

尊者大目犍连在准备好的座位上坐下。天帝释也拿了一个较低的座位，坐在一边。

尊者大目犍连对坐在一边的天帝释说：

“拘尸耶（Kosiya，天帝释的另一称呼）！世尊向您简要开示的‘渴爱灭尽解脱’是怎样说的？如果能让我们也听闻一下这个法要，那就太好了！”

［帝释说：］“尊者目犍连，我们（天神）事务繁忙，有很多事情要做，不仅是我们自己的事，

还有三十三天众神的事要处理［因此非常忙碌］。不过，尊者目犍连！世尊的开示，我确实仔细听了，

很好地领会了，认真思考了，妥善记住了，所以法义不会那么快就忘掉的。

尊者目犍连！过去，诸天与阿修罗众之间曾发生激烈的战斗。在那场战斗中，

诸天战胜了，阿修罗众战败了。尊者目犍连！我赢得了那场战争，作为胜利者，

从战场回来后，建造了一座名为‘最胜’（Vejayanta）的宫殿。尊者目犍连！那座最胜宫殿

有一百座尖顶楼阁，每一座尖顶楼阁里各有七百间楼阁，每一间楼阁里各有七位天女，

每一位天女各有七位侍女。尊者目犍连！您不想看看我这可爱的最胜宫殿吗？”

尊者大目犍连默然同意了。

于是天帝释和毗沙门大王（Vessavaṇa）一起，陪同在尊者大目犍连身后，前往最胜宫殿。

天帝释的侍女们远远看见尊者大目犍连前来。看见后，都感到羞涩惭愧，各自躲进了

自己的内室。就像儿媳妇见到公公会感到羞涩惭愧一样，天帝释的侍女们见到尊者

大目犍连，也因羞涩惭愧而各自躲进了内室。于是天帝释和毗沙门大王陪着

尊者大目犍连在最胜宫殿里四处行走观看，说：“尊者目犍连！请看这可爱的

最胜宫殿！尊者目犍连！请看这可爱的最胜宫殿！”［目犍连回答说：］“这确实辉煌，

是尊者拘尸耶过去所作善业功德的体现。人间的人们看见任何可爱的事物，

都会说：‘哇，真是辉煌啊，就像三十三天的天神一样！’这正是尊者拘尸耶您的辉煌，

是您过去所作善业功德的体现。”这时尊者大目犍连心想：“这个夜叉（指天帝释）

过于沉溺于享乐放逸了。我应当让他感到警醒震撼。”于是尊者大目犍连

施展这样的神通变化，用脚的大拇指使最胜宫殿震动、摇动、晃动起来。

于是天帝释、毗沙门大王以及三十三天的众神都生起了稀有、前所未有的想法，说：

“真是奇妙啊！真是不可思议啊！这位沙门有如此大的神通力、大威力，

竟然能用脚的大拇指使天神的宫殿震动、摇动、晃动！”于是尊者大目犍连

知道天帝释感到了警醒震撼、毛骨悚然，便对天帝释说：

“拘尸耶！世尊向您简要开示的‘渴爱灭尽解脱’是怎样说的呢？如果能让我们也听闻一下这个法要，那就太好了！”

［帝释说：］“尊者目犍连！先前我前往世尊那里。到了之后，顶礼世尊，站在一边。尊者

目犍连！站在一边的我向世尊这样问道：‘世尊！简要地说，比丘怎样才能达到渴爱灭尽

解脱，成为达到最终究竟、达到最终（离轭）安稳、完成最终梵行、达到最终圆满、

人天中最殊胜的人呢？’尊者目犍连！我这样问后，世尊这样回答我：

‘天帝！在此，有比丘听闻——一切法都不值得执取——天帝！如果比丘听闻

——一切法都不值得执取——他就能知晓一切法。知晓一切法后就能彻底了知

一切法。彻底了知一切法后，无论感受到任何感受，即或是乐受、或是苦受、或是不苦不乐

受，他都安住于随观这些感受的无常，安住于随观它们的离贪，安住于随观它们的寂灭，

安住于随观它们的舍离。他如此安住于随观这些感受的无常、离贪、寂灭、

舍离，在世间就不会有任何执取。没有执取就不会忧虑不安，没有忧虑不安即能亲自

证得涅槃。（他了知：）‘轮回之生已尽、梵行已立、应作已作，不再有后有（来到此存在

状态）。’天帝！简要地说，像这样的比丘就是渴爱灭尽解脱、是达到最终究竟、

达到最终（离轭）安稳、完成最终梵行、达到最终圆满、人天中最殊胜的人。’

尊者目犍连！就是这样，世尊向我简要开示了渴爱灭尽解脱。”

尊者大目犍连欢喜、随喜天帝释的讲述。就像强壮的男子伸直弯曲的手臂，

或者弯曲伸直的手臂那样迅速，他在三十三天消失，出现在东园鹿母讲堂。

这时，天帝释的侍女们在尊者大目犍连刚离开不久，对天帝释说：

“主君！刚才那位是您的老师，是世尊吗？”［帝释说：］“各位！那位不是我的老师，

不是世尊。那位是我的同梵行者，尊者大目犍连。”［侍女们说：］

“主君！您真是幸运！您（仅仅）一位同梵行者就有如此大的神通、如此大的威力！

那您的老师，那位世尊该是多么了不起啊！”

这时，尊者大目犍连前往世尊那里。到了之后，顶礼世尊，坐在一边。坐在一边的尊者

大目犍连对世尊说：“世尊！世尊还记得刚才为某位有大势力的夜叉（指天帝释）

简要开示了渴爱灭尽解脱吗？”［世尊说：］“目犍连！我记得。刚才天帝释来到

我这里，到了之后顶礼我，然后站在一边。目犍连！站在一边的天帝释这样问我：

‘世尊！简要地说，比丘怎样才能达到渴爱灭尽解脱、成为达到最终究竟、达到最终（离轭）安稳、

完成最终梵行、达到最终圆满、人天中最殊胜的人呢？’目犍连！他这样问后，

我对天帝释这样说道：‘天帝！在此，有比丘听闻——一切法都不值得执取。天帝！

如果比丘听闻——一切法都不值得执取——他就能知晓一切法。知晓一切法后

就能彻底了知一切法。彻底了知一切法后，无论感受到任何感受，即或是乐受、

或是苦受、或是不苦不乐受，他都安住于随观这些感受的无常、安住于随观它们的离贪，

安住于随观它们的寂灭，安住于随观它们的舍离。他如此安住于随观这些感受的无常、

离贪、寂灭、舍离，在世间就不会有任何执取。没有执取即不会忧虑不安，

没有忧虑不安即能亲自证得涅槃。（他了知：）‘轮回之生已尽、梵行已立、应作已作、

不再有后有（来到此存在状态）。’天帝！简要地说，像这样的比丘就是渴爱灭尽解脱、

是达到最终究竟、达到最终（离轭）安稳、完成最终梵行、达到最终圆满、

人天中最殊胜的人。’目犍连！就是这样，我记得为天帝释简要开示了渴爱灭尽解脱。”

世尊说完这番话后，尊者大目犍连心意满足，欢喜信受世尊的开示。

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2559.11.10 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《1》Mūlapaṇṇāsapāḷi 根本分五十经篇 (MN 1-50, 1-513)/4. Mahāyamakavagga 双大品 (MN 31-40, 325-438)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.8 Mahātaṇhāsaṅkhayasutta 爱尽大经 (MN 38, 396-414)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

☆ 世尊对于主张：“清净本性、佛性、空性、阿赖耶识、如来藏、中观、真我、本体、实相……等思想”之学者，一记棒喝！

☆ 不可以五蕴、六尘见“如来”；但是，若离开五蕴、六尘，亦无法见“如来”！

☆ 在这里，不是说“五法蕴身、佛性、空性、阿赖耶识”有无的问题？而是说明──如果执取任何一法为“有”或“无”，都不叫做“涅槃真理”！

8. Mahātaṇhāsaṅkhayasuttaṃ

爱尽大经

396. Evaṃ me sutaṃ –

如是我闻。

ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.

有一次，世尊住在舍卫城的祇树给孤独园。

Tena kho pana samayena sātissa nāma bhikkhuno kevaṭṭaputtassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti –

那时，渔夫的儿子，名叫茶帝的比丘，生起了如下的邪恶见解：

“tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati anaññan”ti.

“我确实是这样理解世尊所教导的法：正是这个识在流转、在轮回，而非其它。”

Assosuṃ kho sambahulā bhikkhū – “sātissa kira nāma bhikkhuno kevaṭṭaputtassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ –

许多比丘听说了：“据说渔夫的儿子茶帝比丘，生起了如下的邪恶见解：

‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anaññan’”ti.

‘我确实是这样理解世尊所教导的法：正是这个识在流转、在轮回，而非其它。’”

Atha kho te bhikkhū yena sāti bhikkhu kevaṭṭaputto tenupasaṅkamiṃsu;

于是那些比丘前往渔夫的儿子茶帝比丘那里。

upasaṅkamitvā sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etadavocuṃ –

到达后，他们对渔夫的儿子茶帝比丘这样说道：

“saccaṃ kira te, āvuso sāti, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – ‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anaññan’”ti?

“贤友茶帝！你真的生起了这样的邪恶见解吗？——‘我确实是这样理解世尊所教导的法：正是这个识在流转、在轮回，而非其它。’”

“Evaṃ byā kho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anaññan”ti.

茶帝说：“各位贤友！我确实是这样理解世尊所教导的法：正是这个识在流转、在轮回，而非其它。”

Atha kho te bhikkhū sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjanti samanugāhanti samanubhāsanti –

于是那些比丘想要让茶帝比丘离开这种邪恶见解，便互相质问，追问理由，共同讨论道：

“mā evaṃ, āvuso sāti, avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya.

“贤友茶帝！不要这样说，不要诽谤世尊，诽谤世尊是不好的，世尊实际上不是这样说的。

Anekapariyāyenāvuso sāti, paṭiccasamuppannaṃ viññāṇaṃ vuttaṃ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo”ti.

贤友茶帝！识是依缘而生的，世尊用种种法门说过：‘离开因缘，识就不会产生！’”

Evampi kho sāti bhikkhu kevaṭṭaputto tehi bhikkhūhi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṃ diṭṭhigataṃ thāmasā parāmāsā abhinivissa voharati –

渔夫的儿子茶帝比丘，虽然受到那些比丘如此的互相质问、追问理由、共同讨论，却顽固地坚持这种邪恶见解，执守着主张说：

“evaṃ byā kho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati anaññan”ti.

“各位贤友！我确实是这样理解世尊所教导的法：正是这个识在流转、在轮回，而非其它。”

397. Yato kho te bhikkhū nāsakkhiṃsu sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etasmā pāpakā diṭṭhigatā vivecetuṃ, atha kho te bhikkhū yena bhagavā tenupasaṅkamiṃsu;

那些比丘因为不能使渔夫的儿子茶帝比丘离开那种邪见，于是前往世尊那里。

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu.

到达后，顶礼世尊，在一旁坐下。

Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –

坐在一旁的那些比丘对世尊说：

“sātissa nāma, bhante, bhikkhuno kevaṭṭaputtassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ –

“世尊！渔夫的儿子，名叫茶帝的比丘，生起了如下的邪恶见解：

‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anaññan’ti.

‘我确实是这样理解世尊所教导的法：正是这个识在流转、在轮回，而非其它。’

Assumha kho mayaṃ, bhante, sātissa kira nāma bhikkhuno kevaṭṭaputtassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ –

确实如此，世尊！我们听闻渔夫的儿子名叫茶帝的比丘生起了如下的邪恶见解：

‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anaññan’ti.

‘我确实是这样理解世尊所教导的法：正是这个识在流转、在轮回，而非其它。’

Atha kho mayaṃ, bhante, yena sāti bhikkhu kevaṭṭaputto tenupasaṅkamimha; upasaṅkamitvā sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etadavocumha –

世尊！于是我们前往渔夫的儿子茶帝比丘那里。到达后问茶帝比丘道：

‘saccaṃ kira te, āvuso sāti, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – “tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anaññan”ti?

‘贤友茶帝！你真的生起了这样的邪恶见解吗？——我确实是这样理解世尊所教导的法：正是这个识在流转、在轮回，而非其它。’。

Evaṃ vutte, bhante, sāti bhikkhu kevaṭṭaputto amhe etadavoca –

世尊！这样问了之后，茶帝比丘回答我们说：

‘evaṃ byā kho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anaññan’ti.

‘各位贤友！我确实是这样理解世尊所教导的法：正是这个识在流转、在轮回，而非其它。’

Atha kho mayaṃ, bhante, sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjimha samanugāhimha samanubhāsimha –

世尊！于是我们想要让茶帝比丘离开那种邪恶见解，便互相质问，追问理由，共同讨论道：

‘mā evaṃ, āvuso sāti, avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya. Anekapariyāyenāvuso sāti, paṭiccasamuppannaṃ viññāṇaṃ vuttaṃ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo’ti.

‘贤友茶帝！不要这样说，不要诽谤世尊，诽谤世尊是不好的，世尊实际上不是这样说的。贤友茶帝！识是依缘而生的，世尊确实用种种法门说过：“离开因缘，识就不会产生！”’

Evampi kho, bhante, sāti bhikkhu kevaṭṭaputto amhehi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṃ diṭṭhigataṃ thāmasā parāmasā abhinivissa voharati –

世尊！虽然渔夫的儿子茶帝比丘，被我们如此互相质问、追问理由、共同讨论，但他仍然顽固地坚持那种邪恶见解，执守着主张：

‘evaṃ byā kho ahaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anaññan’ti.

‘各位贤友！我确实是这样理解世尊所教导的法：正是这个识在流转、在轮回，而非其它。’

Yato kho mayaṃ, bhante, nāsakkhimha sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etasmā pāpakā diṭṭhigatā vivecetuṃ, atha mayaṃ etamatthaṃ bhagavato ārocemā”ti.

世尊！因为我们不能使茶帝比丘离开那种邪恶见解，所以，我们将这件事禀告世尊。”

398. Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi –

那时世尊叫来一位比丘：

“ehi tvaṃ bhikkhu, mama vacanena sātiṃ bhikkhuṃ kevaṭṭaputtaṃ āmantehi – ‘satthā taṃ, āvuso sāti, āmantetī’”ti.

“来！比丘！你用我的名义，去告诉渔夫的儿子茶帝比丘：‘贤友茶帝！老师叫你。’”

“Evaṃ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yena sāti bhikkhu kevaṭṭaputto tenupasaṅkami;

“是的，大德！”那位比丘应答了世尊，前往渔夫的儿子茶帝比丘那里。

upasaṅkamitvā sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etadavoca – “satthā taṃ, āvuso sāti, āmantetī”ti.

前往并告知渔夫的儿子茶帝比丘说：“贤友茶帝！老师叫你。”

“Evamāvuso”ti kho sāti bhikkhu kevaṭṭaputto tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami;

“是的，贤友！”渔夫的儿子茶帝比丘应诺后，前往世尊那里。

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

到达后，顶礼世尊，在一旁坐下。

Ekamantaṃ nisinnaṃ kho sātiṃ bhikkhuṃ kevaṭṭaputtaṃ bhagavā etadavoca –

对坐在一旁的茶帝比丘，世尊问道：

“saccaṃ kira, te, sāti, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ –

“茶帝！你真的生起了这样的邪恶见解吗？

‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anaññan’”ti?

‘我确实是这样理解世尊所教导的法：正是这个识在流转、在轮回，而非其它。’”

“Evaṃ byā kho ahaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmi yathā tadevidaṃ viññāṇaṃ sandhāvati saṃsarati, anaññan”ti.

茶帝说：“世尊！我确实是这样理解世尊所教导的法：正是这个识在流转、在轮回，而非其它。”

“Katamaṃ taṃ, sāti, viññāṇan”ti?

世尊说：“茶帝！那是什么样的识呢？”

“Yvāyaṃ, bhante, vado vedeyyo tatra tatra kalyāṇapāpakānaṃ kammānaṃ vipākaṃ paṭisaṃvedetī”ti.

茶帝说：“世尊！就是这个会说话、会感受，在这里那里领受善恶业果报的识。”

“Kassa nu kho nāma tvaṃ, moghapurisa, mayā evaṃ dhammaṃ desitaṃ ājānāsi?

世尊说：“愚人！你究竟是从谁那里，听我说过这样的法呢？

Nanu mayā, moghapurisa, anekapariyāyena paṭiccasamuppannaṃ viññāṇaṃ vuttaṃ, aññatra paccayā natthi viññāṇassa sambhavoti?

愚人！我难道没有用种种方式说过识是依缘而生的，‘离开因缘，识就不会产生’吗？

Atha ca pana tvaṃ, moghapurisa, attanā duggahitena amhe ceva abbhācikkhasi, attānañca khaṇasi, bahuñca apuññaṃ pasavasi.

然而，愚人！你自己错误理解，既诽谤了我们，也损害了你自己，并且制造了许多恶业。

Tañhi te, moghapurisa, bhavissati dīgharattaṃ ahitāya dukkhāyā”ti.

愚人！这对你将在长夜中带来不利和痛苦。”

399. Atha kho bhagavā bhikkhū āmantesi – “taṃ kiṃ maññatha, bhikkhave, api nāyaṃ sāti bhikkhu kevaṭṭaputto usmīkatopi imasmiṃ dhammavinaye”ti?

于是，世尊对比丘们说：“比丘们！你们对此怎么想？这个渔夫的儿子茶帝比丘，难道连在这法和律中起一点热忱都没有吗？”

“Kiñhi siyā bhante? No hetaṃ, bhante”ti.

［诸比丘曰：］“怎么会呢，世尊？绝不是这样的，世尊！”

Evaṃ vutte, sāti bhikkhu kevaṭṭaputto tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.

这样说时，渔夫的儿子茶帝比丘沉默了，变得气馁，低垂着肩膀，头朝下，忧愁沮丧，无言以对地坐着。

Atha kho bhagavā sātiṃ bhikkhuṃ kevaṭṭaputtaṃ tuṇhībhūtaṃ maṅkubhūtaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā sātiṃ bhikkhuṃ kevaṭṭaputtaṃ etadavoca –

于是，世尊知道渔夫的儿子茶帝比丘沉默、气馁、低垂着肩膀、头朝下、忧愁沮丧、无言以对，便对茶帝比丘说：

“paññāyissasi kho tvaṃ, moghapurisa, etena sakena pāpakena diṭṭhigatena. Idhāhaṃ bhikkhū paṭipucchissāmī”ti.

“愚人！你现在将会因为自己这邪恶的见解而被认出。现在我要问问比丘们。”

Atha kho bhagavā bhikkhū āmantesi – “tumhepi me, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha yathāyaṃ sāti bhikkhu kevaṭṭaputto attanā duggahitena amhe ceva abbhācikkhati, attānañca khaṇati, bahuñca apuññaṃ pasavatī”ti?

于是，世尊对比丘们说：“比丘们！你们是否也理解我所说的法，就像这个渔夫的儿子茶帝比丘，以他自己的错误理解，既诽谤了我们，也损害了他自己，并且制造了许多恶业那样呢？”

“No hetaṃ, bhante! Anekapariyāyena hi no, bhante, paṭiccasamuppannaṃ viññāṇaṃ vuttaṃ bhagavatā, aññatra paccayā natthi viññāṇassa sambhavo”ti.

诸比丘说：“不会的，世尊！世尊确实用种种法门说过识是依缘而生的：‘离开因缘，识就不会产生！’”

“Sādhu sādhu, bhikkhave! Sādhu kho me tumhe, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha.

世尊说：“善哉！比丘们！善哉！比丘们！你们确实是从我这里了知了这样的法。

Anekapariyāyena hi vo, bhikkhave, paṭiccasamuppannaṃ viññāṇaṃ vuttaṃ mayā, aññatra paccayā natthi viññāṇassa sambhavoti.

比丘们！我确实用种种法门对你们说过识是依缘而生的：‘离开因缘，识就不会产生！’

Atha ca panāyaṃ sāti bhikkhu kevaṭṭaputto attanā duggahitena amhe ceva abbhācikkhati, attānañca khaṇati, bahuñca apuññaṃ pasavati pasavati.

然而，这个渔夫的儿子茶帝比丘，以他自己的错误理解，既诽谤了我们，也损害了他自己，并且制造了许多恶业。

Tañhi tassa moghapurisassa bhavissati dīgharattaṃ ahitāya dukkhāya.

这对那个愚人将在长夜中带来不利和痛苦。

400. “Yaṃ yadeva, bhikkhave, paccayaṃ paṭicca uppajjati viññāṇaṃ, tena teneva viññāṇaṃtveva saṅkhyaṃ gacchati [saṅkhaṃ gacchati (sī. pī.)].

比丘们！识是依其所缘而生起的条件来命名的。

Cakkhuñca paṭicca rūpe ca uppajjati viññāṇaṃ, cakkhuviññāṇaṃtveva saṅkhyaṃ gacchati;

① 依赖眼和色而生起的识，就被称为‘眼识’。

sotañca paṭicca sadde ca uppajjati viññāṇaṃ, sotaviññāṇaṃtveva saṅkhyaṃ gacchati;

② 依赖耳和声而生起的识，就被称为‘耳识’。

ghānañca paṭicca gandhe ca uppajjati viññāṇaṃ, ghānaviññāṇaṃtveva saṅkhyaṃ gacchati;

③ 依赖鼻和香而生起的识，就被称为‘鼻识’。

jivhañca paṭicca rase ca uppajjati viññāṇaṃ, jivhāviññāṇaṃtveva saṅkhyaṃ gacchati;

④ 依赖舌和味而生起的识，就被称为‘舌识’。

kāyañca paṭicca phoṭṭhabbe ca uppajjati viññāṇaṃ, kāyaviññāṇaṃtveva saṅkhyaṃ gacchati;

⑤ 依赖身和触而生起的识，就被称为‘身识’。

manañca paṭicca dhamme ca uppajjati viññāṇaṃ, manoviññāṇaṃtveva saṅkhyaṃ gacchati.

⑥ 依赖意和法而生起的识，就被称为‘意识’。

“Seyyathāpi, bhikkhave, yaṃ yadeva paccayaṃ paṭicca aggi jalati tena teneva saṅkhyaṃ gacchati.

比丘们！就像火是依其燃烧的条件来命名一样。

Kaṭṭhañca paṭicca aggi jalati, kaṭṭhaggitveva saṅkhyaṃ gacchati;

① 依赖木柴燃烧的火，就被称为‘木柴火’。

sakalikañca paṭicca aggi jalati, sakalikaggitveva saṅkhyaṃ gacchati;

② 依赖木片燃烧的火，就被称为‘木片火’。

tiṇañca paṭicca aggi jalati, tiṇaggitveva saṅkhyaṃ gacchati;

③ 依赖草燃烧的火，就被称为‘草火’。

gomayañca paṭicca aggi jalati, gomayaggitveva saṅkhyaṃ gacchati;

④ 依赖牛粪燃烧的火，就被称为‘牛粪火’。

thusañca paṭicca aggi jalati, thusaggitveva saṅkhyaṃ gacchati;

⑤ 依赖谷壳燃烧的火，就被称为‘谷壳火’。

saṅkārañca paṭicca aggi jalati, saṅkāraggitveva saṅkhyaṃ gacchati.

⑥ 依赖垃圾燃烧的火，就被称为‘垃圾火’。

Evameva kho, bhikkhave, yaṃ yadeva paccayaṃ paṭicca uppajjati viññāṇaṃ, tena teneva saṅkhyaṃ gacchati.

比丘们！同样地，识是依其所缘而生起的条件来命名的。

Cakkhuñca paṭicca rūpe ca uppajjati viññāṇaṃ, cakkhuviññāṇaṃtveva saṅkhyaṃ gacchati;

① 依赖眼和色而生起的识，就被称为‘眼识’。

sotañca paṭicca sadde ca uppajjati viññāṇaṃ, sotaviññāṇaṃtveva saṅkhyaṃ gacchati,

② 依赖耳和声而生起的识，就被称为‘耳识’。

ghānañca paṭicca gandhe ca uppajjati viññāṇaṃ, ghāṇaviññāṇaṃtveva saṅkhyaṃ gacchati,

③ 依赖鼻和香而生起的识，就被称为‘鼻识’。

jivhañca paṭicca rase ca uppajjati viññāṇaṃ, jivhāviññāṇaṃtveva saṅkhyaṃ gacchati.

④ 依赖舌和味而生起的识，就被称为‘舌识’。

Kāyañca paṭicca phoṭṭhabbe ca uppajjati viññāṇaṃ, kāyaviññāṇaṃtveva saṅkhyaṃ gacchati.

⑤ 依赖身和触而生起的识，就被称为‘身识’。

Manañca paṭicca dhamme ca uppajjati viññāṇaṃ, manoviññāṇaṃtveva saṅkhyaṃ gacchati.

⑥ 依赖意和法而生起的识，就被称为‘意识’。”

401. “Bhūtamidanti, bhikkhave, passathā”ti?

世尊又说：“比丘们！你们是否看到‘这是已生的’？”

“Evaṃ, bhante”.

诸比丘说：“是的，世尊！”

“Tadāhārasambhavanti, bhikkhave, passathā”ti?

“比丘们！你们是否看到‘它是依赖食物而存在的’？”

“Evaṃ, bhante”.

“是的，世尊！”

“Tadāhāranirodhā yaṃ bhūtaṃ, taṃ nirodhadhammanti, bhikkhave, passathā”ti?

“比丘们！你们是否看到‘随着那食物的灭尽，已生者是会灭亡的法’？”

“Evaṃ, bhante”.

“是的，世尊！”

“Bhūtamidaṃ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā”ti?

“比丘们！对于‘这是已生的’，犹豫时是否会生起疑惑？”

“Evaṃ, bhante”.

“是的，世尊！”

“Tadāhārasambhavaṃ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā”ti?

“比丘们！对于‘它是依赖食物而存在的’，犹豫时是否会生起疑惑？”

“Evaṃ, bhante”.

“是的，世尊！”

“Tadāhāranirodhā yaṃ bhūtaṃ, taṃ nirodhadhammaṃ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā”ti?

“对于‘随着那食物的灭尽，已生者是会灭亡的法’，犹豫时是否会生起疑惑？”

“Evaṃ, bhante”.

“是的，世尊！”

“Bhūtamidanti, bhikkhave, yathābhūtaṃ sammappaññāya passato yā vicikicchā sā pahīyatī”ti?

“比丘们！以正智慧如实地看到‘这是已生的’时，那疑惑是否被舍弃了？”

“Evaṃ, bhante”.

“是的，世尊！”

“Tadāhārasambhavanti, bhikkhave, yathābhūtaṃ sammappaññāya passatāe yā vicikicchā sā pahīyatī”ti?

“比丘们！以正智慧如实地看到‘它是依赖食物而存在的’时，那疑惑是否被舍弃了？”

“Evaṃ, bhante”.

“是的，世尊！”

“Tadāhāranirodhā yaṃ bhūtaṃ, taṃ nirodhadhammanti, bhikkhave, yathābhūtaṃ sammappaññāya passatāe yā vicikicchā sā pahīyatī”ti?

“比丘们！以正智慧如实地看到‘随着那食物的灭尽，已生者是会灭亡的法’时，那疑惑是否被舍弃了？”

“Evaṃ, bhante”.

“是的，世尊！”

“Bhūtamidanti, bhikkhave, itipi vo ettha nibbicikicchā”ti?

“比丘们！对于‘这是已生的’，你们是否已无疑惑？”

“Evaṃ, bhante”.

“是的，世尊！”

“Tadāhārasambhavanti, bhikkhave, itipi vo ettha nibbicikicchā”ti?

“比丘们！对于‘它是依赖食物而存在的’，你们是否已无疑惑？”

“Evaṃ, bhante”.

“是的，世尊！”

“Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti, bhikkhave, itipi vo ettha nibbicikicchā”ti?

“比丘们！对于‘随着那食物的灭尽，已生者是会灭亡的法’，你们是否已无疑惑？”

“Evaṃ, bhante”.

“是的，世尊！”

“Bhūtamidanti, bhikkhave, yathābhūtaṃ sammappaññāya sudiṭṭhan”ti?

“比丘们！以正智慧是否已善见‘这是已生的’？”

“Evaṃ, bhante”.

“是的，世尊！”

“Tadāhārasambhavanti, bhikkhave, yathābhūtaṃ sammappaññāya sudiṭṭhan”ti?

“比丘们！以正智慧是否已善见‘它是依赖食物而存在的’？”

“Evaṃ, bhante”.

“是的，世尊！”

“Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti, bhikkhave, yathābhūtaṃ sammappaññāya sudiṭṭhan”ti?

“比丘们！以正智慧是否已善见‘随着那食物的灭尽，已生者是会灭亡的法’？”

“Evaṃ, bhante”.

“是的，世尊！”

“Imaṃ ce tumhe, bhikkhave, diṭṭhiṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ allīyetha kelāyetha dhanāyetha mamāyetha, api nu me tumhe, bhikkhave, kullūpamaṃ dhammaṃ desitaṃ ājāneyyātha nittharaṇatthāya no gahaṇatthāyā”ti?

“比丘们！如果你们依恋、珍爱、守护、执取这如此清净、如此明晰的见解，那么你们是否理解我所说的‘法如同木筏，是为了渡过，而非为了抓取’的比喻呢？”

“No hetaṃ, bhante”.

“不会的，世尊！”

“Imaṃ ce tumhe, bhikkhave, diṭṭhiṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ na allīyetha na kelāyetha na dhanāyetha na mamāyetha, api nu me tumhe, bhikkhave, kullūpamaṃ dhammaṃ desitaṃ ājāneyyātha nittharaṇatthāya no gahaṇatthāyā”ti?

“比丘们！如果你们不依恋、不珍爱、不守护、不执取这如此清净、如此明晰的见解，那么你们是否理解我所说的‘法如同木筏，是为了渡过，而非为了抓取’的比喻呢？”

“Evaṃ, bhante”.

“是的，世尊！”

402. “Cattārome, bhikkhave, āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā, sambhavesīnaṃ vā anuggahāya.

世尊又说：“比丘们！有这四种食，能让已生的众生得以存续，或帮助求生的众生得到滋养。

Katame cattāro?

是哪四种呢？

Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ.

即：第一、或粗或细的段食（团食），第二、触食，第三、意思食（意念），第四、识食。

“Ime ca, bhikkhave, cattāro āhārā kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā?

比丘们！这四种食，以什么为根源，以什么为起源，从什么产生，由什么发动呢？

“Ime cattāro āhārā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā.

即：这四种食，以⑧渴爱为根源、以渴爱为起源、从渴爱产生、由渴爱发动。

“Taṇhā cāyaṃ, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā?

比丘们！这渴爱是以什么为根源？以什么为起源？从什么产生？由什么发动呢？

“Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā.

即：渴爱是以⑦受为根源、以受为起源、从受产生、由受发动。

“Vedanā cāyaṃ, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā?

比丘们！这受以什么为根源？以什么为起源？从什么产生？由什么发动呢？

“Vedanā phassanidānā phassasamudayā phassajātikā phassapabhavā.

即：受是以⑥触为根源、以触为起源、从触产生、由触发动。

“Phasso cāyaṃ, bhikkhave, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo?

比丘们！这触是以什么为根源？以什么为起源？从什么产生？由什么发动呢？

“Phasso saḷāyatananidāno saḷāyatanasamudayo saḷāyatanajātiko saḷāyatanapabhavo.

即：触是以⑤六处（六入）为根源、以六处（六入）为起源、从六处（六入）产生、由六处（六入）发动。

“Saḷāyatanaṃ cidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ?

比丘们！这六处（六入）是以什么为根源？以什么为起源？从什么产生？由什么发动呢？

“Saḷāyatanaṃ nāmarūpanidānaṃ nāmarūpasamudayaṃ nāmarūpajātikaṃ nāmarūpapabhavaṃ.

即：六处（六入）是以④名色为根源、以名色为起源、从名色产生、由名色发动。

“Nāmarūpaṃ cidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ?

比丘们！这名色是以什么为根源？以什么为起源？从什么产生？由什么发动呢？

“Nāmarūpaṃ viññāṇanidānaṃ viññāṇasamudayaṃ viññāṇajātikaṃ viññāṇapabhavaṃ.

即：名色是以③识为根源、以识为起源、从识产生、由识发动。

“Viññāṇaṃ cidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ?

比丘们！这识是以什么为根源？以什么为起源？从什么产生？由什么发动呢？

“Viññāṇaṃ saṅkhāranidānaṃ saṅkhārasamudayaṃ saṅkhārajātikaṃ saṅkhārapabhavaṃ.

即：识是以②行为根源、以行为起源、从行产生、由行发动。

“Saṅkhārā cime, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā?

比丘们！这些行是以什么为根源？以什么为起源？从什么产生？由什么发动呢？

“Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā.

即：行是以①无明为根源、以无明为起源、从无明产生、由无明发动。

“Iti kho, bhikkhave, avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.

确实如此，比丘们！①以无明为缘而有行，②以行为缘而有识，③以识为缘而有名色，④以名色为缘而有六处，⑤以六处为缘而有触，⑥以触为缘而有受，⑦以受为缘而有渴爱，⑧以渴爱为缘而有取，⑨以取为缘而有存在（有），⑩以存在（有）为缘而有生，⑪以生为缘而有⑫老死、愁、悲、苦、忧、恼产生。

Evametassa kevalassa dukkhakkhandhassa samudayo hoti.’”

这就是这整个苦蕴的集起。”

403. “Jātipaccayā jarāmaraṇanti iti kho panetaṃ vuttaṃ;

世尊又说：“‘⑪以生为缘而有老死’，这是这样说过的。

jātipaccayā nu kho, bhikkhave, jarāmaraṇaṃ, no vā, kathaṃ vā ettha [kathaṃ vā vo ettha (?)] hotī”ti?

比丘们！是否真的以生为缘而有老死呢？或者不是？对此你们怎么认为？”

“Jātipaccayā, bhante, jarāmaraṇaṃ; evaṃ no ettha hoti [evaṃ no ettha hotīti (ka.)] – jātipaccayā jarāmaraṇan”ti.

诸比丘说：“世尊！以生为缘而有老死。对此我们是这样认为的：‘以生为缘而有老死。’”

“Bhavapaccayā jātīti iti kho panetaṃ vuttaṃ;

世尊说：“‘⑩以存在（有）为缘而有生’，这是这样说过的。

bhavapaccayā nu kho, bhikkhave, jāti, no vā, kathaṃ vā ettha hotī”ti?

比丘们！是否真的以存在（有）为缘而有生呢？或者不是？对此你们怎么认为？”

“Bhavapaccayā, bhante, jāti; evaṃ no ettha hoti – bhavapaccayā jātī”ti.

诸比丘说：“世尊！以存在（有）为缘而有生。对此我们是这样认为的：‘以存在（有）为缘而有生。’”

“Upādānapaccayā bhavoti iti kho panetaṃ vuttaṃ;

世尊说：“‘⑨以取为缘而有存在（有）’，这是这样说过的。

upādānapaccayā nu kho, bhikkhave, bhavo, no vā, kathaṃ vā ettha hotī”ti?

比丘们！是否真的以取为缘而有存在（有）呢？或者不是？对此你们怎么认为？”

“Upādānapaccayā, bhante, bhavo; evaṃ no ettha hoti – upādānapaccayā bhavo”ti.

诸比丘说：“世尊！以取为缘而有存在（有）。对此我们是这样认为的：‘以取为缘而有存在（有）。’”

“Taṇhāpaccayā upādānanti iti kho panetaṃ vuttaṃ,

世尊说：“‘⑧以渴爱为缘而有取’，这是这样说过的。

taṇhāpaccayā nu kho, bhikkhave, upādānaṃ, no vā, kathaṃ vā ettha hotī”ti?

比丘们！是否真的以渴爱为缘而有取呢？或者不是？对此你们怎么认为？”

“Taṇhāpaccayā, bhante, upādānaṃ; evaṃ no ettha hoti – taṇhāpaccayā upādānan”ti.

诸比丘说：“世尊！以渴爱为缘而有取。对此我们是这样认为的：‘以渴爱为缘而有取。’”

“Vedanāpaccayā taṇhāti iti kho panetaṃ vuttaṃ;

世尊说：“‘⑦以受为缘而有渴爱’，这是这样说过的。

vedanāpaccayā nu kho, bhikkhave, taṇhā, no vā, kathaṃ vā ettha hotī”ti?

比丘们！是否真的以受为缘而有渴爱呢？或者不是？对此你们怎么认为？”

“Vedanāpaccayā, bhante, taṇhā; evaṃ no ettha hoti – vedanāpaccayā taṇhā”ti.

诸比丘说：“世尊！以受为缘而有渴爱。对此我们是这样认为的：‘以受为缘而有渴爱。’”

“Phassapaccayā vedanāti iti kho panetaṃ vuttaṃ;

世尊说：“‘⑥以触为缘而有受’，这是这样说过的。

phassapaccayā nu kho, bhikkhave, vedanā, no vā, kathaṃ vā ettha hotī”ti?

比丘们！是否真的以触为缘而有受呢？或者不是？对此你们怎么认为？”

“Phassapaccayā, bhante, vedanā; evaṃ no ettha hoti – phassapaccayā vedanā”ti.

诸比丘说：“世尊！以触为缘而有受。对此我们是这样认为的：‘以触为缘而有受。’”

“Saḷāyatanapaccayā phassoti iti kho panetaṃ vuttaṃ;

世尊说：“‘⑤以六处（六入）为缘而有触’，这是这样说过的。

saḷāyatanapaccayā nu kho, bhikkhave, phasso, no vā, kathaṃ vā ettha hotī”ti?

比丘们！是否真的以六处（六入）为缘而有触呢？或者不是？对此你们怎么认为？”

“Saḷāyatanapaccayā, bhante, phasso; evaṃ no ettha hoti – saḷāyatanapaccayā phasso”ti.

诸比丘说：“世尊！以六处（六入）为缘而有触。对此我们是这样认为的：‘以六处（六入）为缘而有触。’”

“Nāmarūpapaccayā saḷāyatananti iti kho panetaṃ vuttaṃ;

世尊说：“‘④以名色为缘而有六处（六入）’，这是这样说过的。

nāmarūpapaccayā nu kho, bhikkhave, saḷāyatanaṃ, no vā, kathaṃ vā ettha hotī”ti?

比丘们！是否真的以名色为缘而有六处（六入）呢？或者不是？对此你们怎么认为？”

“Nāmarūpapaccayā, bhante, saḷāyatanaṃ; evaṃ no ettha hoti – nāmarūpapaccayā saḷāyatanan”ti.

诸比丘说：“世尊！以名色为缘而有六处（六入）。对此我们是这样认为的：‘以名色为缘而有六处（六入）。’”

“Viññāṇapaccayā nāmarūpanti iti kho panetaṃ vuttaṃ;

世尊说：“‘③以识为缘而有名色’，这是这样说过的。

viññāṇapaccayā nu kho, bhikkhave, nāmarūpaṃ, no vā, kathaṃ vā ettha hotī”ti?

比丘们！是否真的以识为缘而有名色呢？或者不是？对此你们怎么认为？”

“Viññāṇapaccayā, bhante, nāmarūpaṃ; evaṃ no ettha hoti – viññāṇapaccayā nāmarūpan”ti.

诸比丘说：“世尊！以识为缘而有名色。对此我们是这样认为的：‘以识为缘而有名色。’”

“Saṅkhārapaccayā viññāṇanti iti kho panetaṃ vuttaṃ;

世尊说：“‘②以行为缘而有识’，这是这样说过的。

saṅkhārapaccayā nu kho, bhikkhave, viññāṇaṃ, no vā, kathaṃ vā ettha hotī”ti?

比丘们！是否真的以行为缘而有识呢？或者不是？对此你们怎么认为？”

“Saṅkhārapaccayā, bhante, viññāṇaṃ; evaṃ no ettha hoti – saṅkhārapaccayā viññāṇan”ti.

诸比丘说：“世尊！以行为缘而有识。对此我们是这样认为的：‘以行为缘而有识。’”

“Avijjāpaccayā saṅkhārāti iti kho panetaṃ vuttaṃ;

世尊说：“‘①以无明为缘而有行’，这是这样说过的。

avijjāpaccayā nu kho, bhikkhave, saṅkhārā, no vā, kathaṃ vā ettha hotī”ti?

比丘们！是否真的以无明为缘而有行呢？或者不是？对此你们怎么认为？”

“Avijjāpaccayā, bhante, saṅkhārā; evaṃ no ettha hoti – avijjāpaccayā saṅkhārā”ti.

诸比丘说：“世尊！以无明为缘而有行。对此我们是这样认为的：‘以无明为缘而有行。’”

404. “Sādhu, bhikkhave. Iti kho, bhikkhave, tumhepi evaṃ vadetha, ahampi evaṃ vadāmi – imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati, yadidaṃ – avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.

世尊说：“善哉！比丘们！确实如此，比丘们，你们这样说，我也这样说：‘此有故彼有，此生故彼生。’即：‘①以无明为缘而有行，②以行为缘而有识，③以识为缘而有名色，④以名色为缘而有六处，⑤以六处为缘而有触，⑥以触为缘而有受，⑦以受为缘而有渴爱，⑧以渴爱为缘而有取，⑨以取为缘而有存在（有），⑩以存在（有）为缘而有生，⑪以生为缘而有⑫老死、愁、悲、苦、忧、恼产生。

Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

这就是这整个苦蕴的集起。

“Avijjāyatveva asesavirāganirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.

然而，①随着无明的无余、离贪、灭尽，行就灭；②随着行的灭尽，识就灭；③随着识的灭尽，名色就灭；④随着名色的灭尽，六处就灭；⑤随着六处的灭尽，触就灭；⑥随着触的灭尽，受就灭；⑦随着受的灭尽，渴爱就灭；⑧随着渴爱的灭尽，取就灭；⑨随着取的灭尽，存在（有）就灭；⑩随着存在（有）的灭尽，生就灭；⑪随着生的灭尽，⑫老死、愁、悲、苦、忧、恼就灭尽。

Evametassa kevalassa dukkhakkhandhassa nirodho hoti.

这就是这整个苦蕴的灭尽。’”

405. “Jātinirodhā jarāmaraṇanirodhoti iti kho panetaṃ vuttaṃ;

世尊又说：“‘⑪由生灭故老死灭’，这是这样说过的。

jātinirodhā nu kho, bhikkhave, jarāmaraṇanirodho, no vā, kathaṃ vā ettha hotī”ti?

比丘们！是否真的由生灭故老死灭呢？或者不是？对此你们怎么认为？”

“Jātinirodhā, bhante, jarāmaraṇanirodho; evaṃ no ettha hoti – jātinirodhā jarāmaraṇanirodho”ti.

诸比丘说：“世尊！由生灭故老死灭。对此我们是这样认为的：‘由生灭故老死灭。’”

“Bhavanirodhā jātinirodhoti iti kho panetaṃ vuttaṃ;

世尊说：“‘⑩由存在（有）灭故生灭’，这是这样说过的。

bhavanirodhā nu kho, bhikkhave, jātinirodho, no vā, kathaṃ vā ettha hotī”ti?

比丘们！是否真的由存在（有）灭故生灭呢？或者不是？对此你们怎么认为？”

“Bhavanirodhā, bhante, jātinirodho; evaṃ no ettha hoti – bhavanirodhā jātinirodho”ti.

诸比丘说：“世尊！由存在（有）灭故生灭。对此我们是这样认为的：‘由存在（有）灭故生灭。’”

“Upādānanirodhā bhavanirodhoti iti kho panetaṃ vuttaṃ;

世尊说：“‘⑨由取灭故存在（有）灭’，这是这样说过的。

upādānanirodhā nu kho, bhikkhave, bhavanirodho, no vā, kathaṃ vā ettha hotī”ti?

比丘们！是否真的由取灭故存在（有）灭呢？或者不是？对此你们怎么认为？”

“Upādānanirodhā, bhante, bhavanirodho; evaṃ no ettha hoti – upādānanirodhā bhavanirodho”ti.

诸比丘说：“世尊！由取灭故存在（有）灭。对此我们是这样认为的：‘由取灭故存在（有）灭。’”

“Taṇhānirodhā upādānanirodhoti iti kho panetaṃ vuttaṃ;

世尊说：“‘⑧由渴爱灭故取灭’，这是这样说过的。

taṇhānirodhā nu kho, bhikkhave, upādānanirodho, no vā, kathaṃ vā ettha hotī”ti?

比丘们！是否真的由渴爱灭故取灭呢？或者不是？对此你们怎么认为？”

“Taṇhānirodhā, bhante, upādānanirodho; evaṃ no ettha hoti – taṇhānirodhā upādānanirodho”ti.

诸比丘说：“世尊！由渴爱灭故取灭。对此我们是这样认为的：‘由渴爱灭故取灭。’”

“Vedanānirodhā taṇhānirodhoti iti kho panetaṃ vuttaṃ;

世尊说：“‘⑦由受灭故渴爱灭’，这是这样说过的。

vedanānirodhā nu kho, bhikkhave, taṇhānirodho, no vā, kathaṃ vā ettha hotī”ti?

比丘们！是否真的由受灭故渴爱灭呢？或者不是？对此你们怎么认为？”

“Vedanānirodhā, bhante, taṇhānirodho; evaṃ no ettha hoti – vedanānirodhā taṇhānirodho”ti.

诸比丘说：“世尊！由受灭故渴爱灭。对此我们是这样认为的：‘由受灭故渴爱灭。’”

“Phassanirodhā vedanānirodhoti iti kho panetaṃ vuttaṃ;

世尊说：“‘⑥由触灭故受灭’，这是这样说过的。

phassanirodhā nu kho, bhikkhave, vedanānirodho, no vā, kathaṃ vā ettha hotī”ti?

比丘们！是否真的由触灭故受灭呢？或者不是？对此你们怎么认为？”

“Phassanirodhā, bhante, vedanānirodho; evaṃ no ettha hoti – phassanirodhā vedanānirodho”ti.

诸比丘说：“世尊！由触灭故受灭。对此我们是这样认为的：‘由触灭故受灭。’”

“Saḷāyatananirodhā phassanirodhoti iti kho panetaṃ vuttaṃ;

世尊说：“‘⑤由六处（六入）灭故触灭’，这是这样说过的。

saḷāyatananirodhā nu kho, bhikkhave, phassanirodho, no vā, kathaṃ vā ettha hotīti?

比丘们！是否真的由六处（六入）灭故触灭呢？或者不是？对此你们怎么认为？”

Saḷāyatananirodhā, bhante, phassanirodho; evaṃ no ettha hoti – saḷāyatananirodhā phassanirodho”ti.

诸比丘说：“世尊！由六处（六入）灭故触灭。对此我们是这样认为的：‘由六处（六入）灭故触灭。’”

“Nāmarūpanirodhā saḷāyatananirodhoti iti kho panetaṃ vuttaṃ;

世尊说：“‘④由名色灭故六处（六入）灭’，这是这样说过的。

nāmarūpanirodhā nu kho, bhikkhave, saḷāyatananirodho, no vā, kathaṃ vā ettha hotī”ti?

比丘们！是否真的由名色灭故六处（六入）灭呢？或者不是？对此你们怎么认为？”

“Nāmarūpanirodhā, bhante, saḷāyatananirodho; evaṃ no ettha hoti – nāmarūpanirodhā saḷāyatananirodho”ti.

诸比丘说：“世尊！由名色灭故六处（六入）灭。对此我们是这样认为的：‘由名色灭故六处（六入）灭。’”

“Viññāṇanirodhā nāmarūpanirodhoti iti kho panetaṃ vuttaṃ;

世尊说：“‘③由识灭故名色灭’，这是这样说过的。

viññāṇanirodhā nu kho, bhikkhave, nāmarūpanirodho, no vā, kathaṃ vā ettha hotī”ti?

比丘们！是否真的由识灭故名色灭呢？或者不是？对此你们怎么认为？”

“Viññāṇanirodhā, bhante, nāmarūpanirodho; evaṃ no ettha hoti – viññāṇanirodhā nāmarūpanirodho”ti.

诸比丘说：“世尊！由识灭故名色灭。对此我们是这样认为的：‘由识灭故名色灭。’”

“Saṅkhāranirodhā viññāṇanirodhoti iti kho panetaṃ vuttaṃ;

世尊说：“‘②由行灭故识灭’，这是这样说过的。

saṅkhāranirodhā nu kho, bhikkhave, viññāṇanirodho, no vā, kathaṃ vā ettha hotī”ti?

比丘们！是否真的由行灭故识灭呢？或者不是？对此你们怎么认为？”

“Saṅkhāranirodhā, bhante, viññāṇanirodho; evaṃ no ettha hoti – saṅkhāranirodhā viññāṇanirodho”ti.

诸比丘说：“世尊！由行灭故识灭。对此我们是这样认为的：‘由行灭故识灭。’”

“Avijjānirodhā saṅkhāranirodhoti iti kho panetaṃ vuttaṃ;

世尊说：“‘①由无明灭故行灭’，这是这样说过的。

avijjānirodhā nu kho, bhikkhave, saṅkhāranirodho, no vā, kathaṃ vā ettha hotī”ti?

比丘们！是否真的由无明灭故行灭呢？或者不是？对此你们怎么认为？”

“Avijjānirodhā, bhante, saṅkhāranirodho; evaṃ no ettha hoti – avijjānirodhā saṅkhāranirodho”ti.

诸比丘说：“世尊！由无明灭故行灭。对此我们是这样认为的：‘由无明灭故行灭。’”

406. “Sādhu, bhikkhave. Iti kho, bhikkhave, tumhepi evaṃ vadetha, ahampi evaṃ vadāmi – imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati, yadidaṃ – avijjānirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.

世尊又说：“善哉！比丘们！确实如此，比丘们，你们这样说，我也这样说：‘此无故彼无，此灭故彼灭。’即：‘①随着无明的灭尽，行就灭；②随着行的灭尽，识就灭；③随着识的灭尽，名色就灭；④随着名色的灭尽，六处就灭；⑤随着六处的灭尽，触就灭；⑥随着触的灭尽，受就灭；⑦随着受的灭尽，渴爱就灭；⑧随着渴爱的灭尽，取就灭；⑨随着取的灭尽，存在（有）就灭；⑩随着存在（有）的灭尽，生就灭；⑪随着生的灭尽，⑫老死、愁、悲、苦、忧、恼就灭尽。

Evametassa kevalassa dukkhakkhandhassa nirodho hoti.

这就是这整个苦蕴的灭尽。’”

407. “Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā pubbantaṃ vā paṭidhāveyyātha –

世尊又说：“比丘们！你们这样了解，这样看见，还会追溯过去吗？

‘ahesumha nu kho mayaṃ atītamaddhānaṃ, nanu kho ahesumha atītamaddhānaṃ, kiṃ nu kho ahesumha atītamaddhānaṃ, kathaṃ nu kho ahesumha atītamaddhānaṃ, kiṃ hutvā kiṃ ahesumha nu kho mayaṃ atītamaddhānan’”ti?

‘我过去存在吗？我过去不存在吗？我过去是什么？我过去是怎样的？我过去曾是什么，后来又变成什么了呢？’”

“No hetaṃ, bhante”.

诸比丘说：“不会的，世尊！”

“Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā aparantaṃ vā paṭidhāveyyātha –

世尊说：“比丘们！你们这样了解、这样看见，还会奔向未来吗？

bhavissāma nu kho mayaṃ anāgatamaddhānaṃ, nanu kho bhavissāma anāgatamaddhānaṃ, kiṃ nu kho bhavissāma anāgatamaddhānaṃ, kathaṃ nu kho bhavissāma anāgatamaddhānaṃ, kiṃ hutvā kiṃ bhavissāma nu kho mayaṃ anāgatamaddhānan”ti?

‘我未来会存在吗？我未来不会存在吗？我未来会是什么？我未来会是怎样的？我未来会是什么，然后又变成什么呢？’”

“No hetaṃ, bhante”.

诸比丘说：“不会的，世尊！”

“Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā etarahi vā paccuppannamaddhānaṃ ajjhattaṃ kathaṃkathī assatha –

世尊说：“比丘们！你们这样了解、这样看见，或者，现在你们内心会对自己有疑惑吗：

ahaṃ nu khosmi, no nu khosmi, kiṃ nu khosmi, kathaṃ nu khosmi, ayaṃ nu kho satto kuto āgato, so kuhiṃgāmī bhavissatī”ti?

‘我存在吗？我不存在吗？我是什么？我是怎样的？这个众生是从哪里来的？他将去往哪里呢？’”

“No hetaṃ, bhante”.

诸比丘说：“不会的，世尊！”

“Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā evaṃ vadeyyātha – satthā no garu, satthugāravena ca mayaṃ evaṃ vademā”ti?

世尊说：“比丘们！你们这样了解、这样看见，会这样说：‘导师是我们的权威，我们因为尊重导师才这样说’吗？”

“No hetaṃ, bhante”.

诸比丘说：“不会的，世尊！”

“Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā evaṃ vadeyyātha –

世尊说：“比丘们！你们这样了解、这样看见，会这样说：

samaṇo evamāha, samaṇā ca nāma mayaṃ evaṃ vademā”ti?

‘某位沙门这样说，我们是沙门，所以我们也这样说’吗？”

“No hetaṃ, bhante”.

诸比丘说：“不会的，世尊！”

“Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā aññaṃ satthāraṃ uddiseyyāthā”ti?

世尊说：“比丘们！你们这样了解、这样看见，还会去寻找其他的导师吗？”

“No hetaṃ, bhante”.

诸比丘说：“不会的，世尊！”

“Api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā yāni tāni puthusamaṇabrāhmaṇānaṃ vata kotūhalamaṅgalāni tāni sārato paccāgaccheyyāthā”ti?

“比丘们！你们这样了解、这样看见，还会回复到各种沙门、婆罗门所持守的仪轨、节日庆典中，认为它们有实质意义吗？”

“No hetaṃ, bhante”.

诸比丘说：“不会的，世尊！”

“Nanu, bhikkhave, yadeva tumhākaṃ sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ, tadeva tumhe vadethā”ti.

世尊说：“比丘们！难道不是你们自己所了知、自己所看见、自己所通达的，你们才说出来吗？”

“Evaṃ, bhante”.

诸比丘说：“是的，世尊！”

“Sādhu, bhikkhave, upanītā kho me tumhe, bhikkhave, iminā ⑴ sandiṭṭhikena dhammena ⑵ akālikena ⑶ ehipassikena ⑷ opaneyyikena ⑸ paccattaṃ veditabbena viññūhi.

世尊说：“善哉！比丘们！我已引导你们契入了这⑴当下可见、⑵超越时间、⑶欢迎来看、⑷导向解脱、⑸智者各自证知的法。

⑴ Sandiṭṭhiko ayaṃ, bhikkhave, dhammo ⑵ akāliko ⑶ ehipassiko ⑷ opaneyyiko ⑸ paccattaṃ veditabbo viññūhi – iti yantaṃ vuttaṃ, idametaṃ paṭicca vuttan”ti.

比丘们！所谓‘⑴当下可见的法、⑵超越时间、⑶欢迎来看、⑷导向（涅槃）、⑸唯智者各自证知。’就是针对这个而说的。

408. “Tiṇṇaṃ kho pana, bhikkhave, sannipātā gabbhassāvakkanti hoti.

③ 比丘们！由三件事的结合，才有（识）入母胎。

Idha mātāpitaro ca sannipatitā honti, mātā ca na utunī hoti, gandhabbo ca na paccupaṭṭhito hoti, neva tāva gabbhassāvakkanti hoti.

在此，即使父母交合，但母亲未到适宜受孕期，且‘干闼婆’（即将投生的识）未现前，那么（识）就不会入胎。

Idha mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca na paccupaṭṭhito hoti, neva tāva gabbhassāvakkanti hoti.

在此，即使父母交合，母亲也到了适宜受孕期，但‘干闼婆’未现前，那么（识）也不会入胎。

Yato ca kho, bhikkhave, mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca paccupaṭṭhito hoti – evaṃ tiṇṇaṃ sannipātā gabbhassāvakkanti hoti.

比丘们！当父母交合，母亲也到了适宜受孕期，且‘干闼婆’现前——这样三件事结合时，（识）才入胎。

Tamenaṃ, bhikkhave, mātā nava vā dasa vā māse gabbhaṃ kucchinā pariharati mahatā saṃsayena garubhāraṃ [garumbhāraṃ (sī. pī.)].

④ 比丘们！母亲怀胎九个月或十个月，如同沉重的负担，非常担忧地保护着子宫里的胎儿。

Tamenaṃ, bhikkhave, mātā navannaṃ vā dasannaṃ vā māsānaṃ accayena vijāyati mahatā saṃsayena garubhāraṃ.

比丘们！经过九个月或十个月，母亲非常担忧地生下这沉重的负担。

Tamenaṃ jātaṃ samānaṃ sakena lohitena poseti.

那刚生下来的（婴儿），母亲用自己的血液来养育他。

Lohitañhetaṃ, bhikkhave, ariyassa vinaye yadidaṃ mātuthaññaṃ.

比丘们！在圣者的律中，所谓的（母亲的）血，就是指母乳。

Sa kho so, bhikkhave, kumāro vuddhimanvāya indriyānaṃ paripākamanvāya yāni tāni kumārakānaṃ kīḷāpanakāni tehi kīḷati, seyyathidaṃ – vaṅkakaṃ ghaṭikaṃ mokkhacikaṃ ciṅgulakaṃ pattāḷhakaṃ rathakaṃ dhanukaṃ.

比丘们！那个男孩长大后，随着诸根的成熟，他会玩那些小孩子的玩具，比如：玩犁、玩球棒、翻筋斗、玩风车、玩叶片量器、玩玩具车、玩玩具弓。

Sa kho so, bhikkhave, kumāro vuddhimanvāya indriyānaṃ paripākamanvāya pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti –

比丘们！那个男孩长大后，随着诸根的成熟，他具足、圆满地享受五种感官欲乐：

cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi,

通过眼识知的、令人想要的、喜欢的、愉悦的、引发爱欲的、令人染着的色，

sotaviññeyyehi saddehi…

通过耳识知的、令人想要的、喜欢的、愉悦的、引发爱欲的、令人染着的声，

ghānaviññeyyehi gandhehi…

通过鼻识知的、令人想要的、喜欢的、愉悦的、引发爱欲的、令人染着的香，

jivhāviññeyyehi rasehi…

通过舌识知的、令人想要的、喜欢的、愉悦的、引发爱欲的、令人染着的味，

kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi.

通过身识知的、令人想要的、喜欢的、愉悦的、引发爱欲的、令人染着的触。

409. “So cakkhunā rūpaṃ disvā piyarūpe rūpe sārajjati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyasati ca viharati parittacetaso.

⑤ 他用眼看到色后，对合意的色生起贪着，对不合意的色生起排斥。他身念没有安住，心量狭隘地生活着。

Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti –

他不如实了知那‘心解脱、慧解脱’——

yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti.

在那里，他那些邪恶、不善的法可以被无余地灭尽。

So evaṃ anurodhavirodhaṃ samāpanno yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so taṃ vedanaṃ abhinandati abhivadati ajjhosāya tiṭṭhati.

⑥ 他就这样陷入了顺从和抵触之中，感受着任何或乐、或苦、或不苦不乐的感受。他对那感受感到欢喜、称赞、持续地执着。

Tassa taṃ vedanaṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī.

⑦ 当他对那感受感到欢喜、称赞、持续地执着时，喜（Nandī）就生起了。

Yā vedanāsu nandī tadupādānaṃ,

⑧ 对于受的喜，就是取。

tassupādānapaccayā bhavo,

⑨ 以他的取为缘，就有存在（有），

bhavapaccayā jāti,

⑩ 以存在（有）为缘，就有生。

jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.

⑪ 以生为缘，就有——

⑫ 老死、愁、悲、苦、忧、恼产生。

Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

这就是这整个苦蕴的集起。

Sotena saddaṃ sutvā…pe…

⑤ 以耳闻声后，对合意的声生起贪着，对不合意的声生起排斥。他身念没有安住，心量狭隘地生活着。他不如实了知那‘心解脱、慧解脱’——在那里，他那些邪恶、不善的法可以被无余地灭尽。

⑥ 他就这样陷入了顺从和抵触之中，感受着任何或乐、或苦、或不苦不乐的感受。他对那感受感到欢喜、称赞、持续地执着。

⑦ 当他对那感受感到欢喜、称赞、持续地执着时，喜就生起了。

⑧ 对于受的喜，就是取。

⑨ 以他的取为缘，就有存在（有）。

⑩ 以存在（有）为缘，就有生。

⑪ 以生为缘，就有——

⑫ 老死、愁、悲、苦、忧、恼产生。

这就是这整个苦蕴的集起。

ghānena gandhaṃ ghāyitvā…pe…

⑤ 以鼻嗅香后，对合意的香生起贪着，对不合意的香生起排斥。他身念没有安住，心量狭隘地生活着。他不如实了知那‘心解脱、慧解脱’——在那里，他那些邪恶、不善的法可以被无余地灭尽。

⑥ 他就这样陷入了顺从和抵触之中，感受着任何或乐、或苦、或不苦不乐的感受。他对那感受感到欢喜、称赞、持续地执着。

⑦ 当他对那感受感到欢喜、称赞、持续地执着时，喜就生起了。

⑧ 对于受的喜，就是取。

⑨ 以他的取为缘，就有存在（有）。

⑩ 以存在（有）为缘，就有生。

⑪ 以生为缘，就有——

⑫ 老死、愁、悲、苦、忧、恼产生。

这就是这整个苦蕴的集起。

jivhāya rasaṃ sāyitvā…pe…

⑤ 以舌尝味后，对合意的味生起贪着，对不合意的味生起排斥。他身念没有安住，心量狭隘地生活着。他不如实了知那‘心解脱、慧解脱’——在那里，他那些邪恶、不善的法可以被无余地灭尽。

⑥ 他就这样陷入了顺从和抵触之中，感受着任何或乐、或苦、或不苦不乐的感受。他对那感受感到欢喜、称赞、持续地执着。

⑦ 当他对那感受感到欢喜、称赞、持续地执着时，喜就生起了。

⑧ 对于受的喜，就是取。

⑨ 以他的取为缘，就有存在（有）。

⑩ 以存在（有）为缘，就有生。

⑪ 以生为缘，就有——

⑫ 老死、愁、悲、苦、忧、恼产生。

这就是这整个苦蕴的集起。

kāyena phoṭṭhabbaṃ phusitvā…pe…

⑤ 以身接触后，对合意的触生起贪着，对不合意的触生起排斥。他身念没有安住，心量狭隘地生活着。他不如实了知那‘心解脱、慧解脱’——在那里，他那些邪恶、不善的法可以被无余地灭尽。

⑥ 他就这样陷入了顺从和抵触之中，感受着任何或乐、或苦、或不苦不乐的感受。他对那感受感到欢喜、称赞、持续地执着。

⑦ 当他对那感受感到欢喜、称赞、持续地执着时，喜就生起了。

⑧ 对于受的喜，就是取。

⑨ 以他的取为缘，就有存在（有）。

⑩ 以存在（有）为缘，就有生。

⑪ 以生为缘，就有——

⑫ 老死、愁、悲、苦、忧、恼产生。

这就是这整个苦蕴的集起。

manasā dhammaṃ viññāya piyarūpe dhamme sārajjati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyasati ca viharati parittacetaso.

⑤ 以意识知法后，对合意的法生起贪着，对不合意的法生起排斥。他身念没有安住，心量狭隘地生活着。

Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti –

他不如实了知那‘心解脱、慧解脱’——

yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti.

在那里，他那些邪恶、不善的法可以被无余地灭尽。

So evaṃ anurodhavirodhaṃ samāpanno yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so taṃ vedanaṃ abhinandati abhivadati ajjhosāya tiṭṭhati.

⑥ 他就这样陷入了顺从和抵触之中，感受着任何或乐、或苦、或不苦不乐的感受。他对那感受感到欢喜、称赞、持续地执着。

Tassa taṃ vedanaṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī.

⑦ 当他对那感受感到欢喜、称赞、持续地执着时，喜就生起了。

Yā vedanāsu nandī tadupādānaṃ,

⑧ 对于受的喜，就是取。

tassupādānapaccayā bhavo,

⑨ 以他的取为缘，就有存在（有），

bhavapaccayā jāti,

⑩ 以存在（有）为缘，就有生。

jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.

⑪ 以生为缘，就有——

⑫ 老死、愁、悲、苦、忧、恼产生。

Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

这就是这整个苦蕴的集起。

410. “Idha, bhikkhave, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā.

比丘们！在这里，如来、阿拉汉、正等觉、明行具足、善逝、世间解、无上调御丈夫、天人导师、佛陀、世尊出现于世。

So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti.

他亲身证知、彻悟并教导这个包含天神、魔罗、梵天的世界，以及包含沙门、婆罗门、天神和人类的众生。

So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ; kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.

他教导初善、中善、后善，义理善、文句善的法；他阐明完全圆满、清净的梵行。

Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto.

某个家主、家主子，或其他族姓的人听闻了那个法。

So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati.

他听闻法后，对如来获得了信心。

So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati –

具备了这份信心后，他如此省思：

‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ.

‘在家生活是束缚，是尘垢之道；出家则如同空旷之地。住在家里，要圆满、彻底清净地修行如磨亮的贝壳般的梵行，实在不容易。

Yaṃnūnāhaṃ kesamassuṃ ohāretvā, kāsāyāni vatthāni acchādetvā, agārasmā anagāriyaṃ pabbajeyyan’”ti.

‘不如让我剃除须发，穿上袈裟衣，从在家而出家，过无家的生活吧！’

So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya, mahantaṃ vā bhogakkhandhaṃ pahāya, appaṃ vā ñātiparivaṭṭaṃ pahāya, mahantaṃ vā ñātiparivaṭṭaṃ pahāya, kesamassuṃ ohāretvā, kāsāyāni vatthāni acchādetvā, agārasmā anagāriyaṃ pabbajati.

过了一段时间，他或者舍弃了少量财富而出家，或者舍弃了大量财富而出家；或者舍弃了小圈子的亲属而出家，或者舍弃了大圈子的亲属而出家。他剃除须发，穿上袈裟衣，从在家而出家，过无家的生活。

411. “So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.

他这样出家后，具足了比丘的学处和生活方式，舍弃杀生，远离杀生，放下了棍杖和刀剑，有惭愧心，充满慈悲，对一切众生怀有怜悯之心而生活。

“Adinnādānaṃ pahāya adinnādānā paṭivirato hoti, dinnādāyī dinnapāṭikaṅkhī athenena sucibhūtena attanā viharati.

舍弃不与取（偷盗），远离不与取，只接受被给予的，期待被给予的，不偷窃，自身清净地生活。

“Abrahmacariyaṃ pahāya brahmacārī hoti, ārācārī virato methunā gāmadhammā.

舍弃非梵行，修持梵行，行为远离（淫欲），戒绝了性交这俗人的行为。

“Musāvādaṃ pahāya musāvādā paṭivirato hoti, saccavādī saccasandho theto paccayiko avisaṃvādako lokassa.

舍弃妄语，远离妄语，说真实语，忠于真实，可靠，值得信赖，不欺骗世人。

“Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti – ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya.

舍弃离间语，远离离间语。不从这里听了到那里说，以离间这些人；也不从那里听了到这里说，以离间那些人。

Iti bhinnānaṃ vā sandhātā, sahitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandī, samaggakaraṇiṃ vācaṃ bhāsitā hoti.

就这样，他使分离者和合，促进团结者，喜爱和合，乐于和合，欣于和合，说有助于和合的话语。

“Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti – yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti.

舍弃粗恶语，远离粗恶语。他说的话柔和、悦耳、可爱、入心、有礼、令许多人喜爱、令许多人愉悦。

“Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti, kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā kālena, sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.

舍弃无益语（绮语），远离无益语。他说适时的话、真实的话、有意义的话、合法的话、合律的话。他说的话值得铭记在心，在适当的时候说出，有理有据，有节制，与利益相应。

“So bījagāmabhūtagāmasamārambhā paṭivirato hoti,

他远离对种子和植物的损害，

ekabhattiko hoti rattūparato, virato vikālabhojanā.

他一日一食，晚上不食，远离非时食；

Naccagītavāditavisūkadassanā paṭivirato hoti,

他远离观看舞蹈、歌唱、音乐、戏剧表演；

mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti,

他远离佩戴花鬘、使用香水、涂抹香膏、打扮和装饰；

uccāsayanamahāsayanā paṭivirato hoti,

他远离高大床座；

jātarūparajatapaṭiggahaṇā paṭivirato hoti,

他远离接受金银；

āmakadhaññapaṭiggahaṇā paṭivirato hoti,

他远离接受生谷物；

āmakamaṃsapaṭiggahaṇā paṭivirato hoti,

他远离接受生肉；

itthikumārikapaṭiggahaṇā paṭivirato hoti,

他远离接受妇女和少女；

dāsidāsapaṭiggahaṇā paṭivirato hoti,

他远离接受男女奴婢；

ajeḷakapaṭiggahaṇā paṭivirato hoti,

他远离接受山羊和绵羊；

kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti,

他远离接受鸡和猪；

hatthigavāssavaḷavapaṭiggahaṇā paṭivirato hoti,

他远离接受象、牛、马、骡；

khettavatthupaṭiggahaṇā paṭivirato hoti,

他远离接受田地和房产；

dūteyyapahiṇagamanānuyogā paṭivirato hoti,

他远离充当使者和中间人；

kayavikkayā paṭivirato hoti,

他远离买卖交易；

tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti,

他远离欺诈的秤、伪造的钱币和不实的度量；

ukkoṭanavañcana-nikati-sāciyogā paṭivirato hoti,

他远离贿赂、欺骗、诈骗和不正当行为；

chedana-vadhabandhanaviparāmosa-ālopa-sahasākārā paṭivirato hoti [passa ma. ni. 1.293 cūḷahatthipadopame].

他远离砍伐、杀害、捆绑、拦路抢劫、盗窃和暴力行为。

“So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena.

他满足于维持身体所需的衣物和填饱肚子的食物。

So yena yeneva pakkamati samādāyeva pakkamati.

无论他去哪里，都只带着这些（衣钵）而去。

Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti,

就像有翅膀的鸟，无论飞到哪里，都只带着它的翅膀飞翔；

evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena.

同样地，比丘满足于维持身体所需的衣物和填饱肚子的食物，

So yena yeneva pakkamati samādāyeva pakkamati.

无论他去哪里，都只带着这些（衣钵）而去。

So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.

他具足这圣洁的戒蕴，在内心体验到无瑕的安乐。

“So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī.

他用眼看到色后，不执取其整体相，也不执取其细节相。

Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati.

因为如果他不安住于防护眼根，贪婪和忧愁等邪恶不善法就会侵袭他，所以他致力于防护眼根，守护眼根，实践对眼根的防护。

Sotena saddaṃ sutvā…pe…

以耳闻声后，不执取其整体相，也不执取其细节相。因为如果他不安住于防护耳根，贪婪和忧愁等邪恶不善法就会侵袭他，所以他致力于防护耳根，守护耳根，实践对耳根的防护。

ghānena gandhaṃ ghāyitvā…pe…

以鼻嗅香后，不执取其整体相，也不执取其细节相。因为如果他不安住于防护鼻根，贪婪和忧愁等邪恶不善法就会侵袭他，所以他致力于防护鼻根，守护鼻根，实践对鼻根的防护。

jivhāya rasaṃ sāyitvā…pe…

以舌尝味后，不执取其整体相，也不执取其细节相。因为如果他不安住于防护舌根，贪婪和忧愁等邪恶不善法就会侵袭他，所以他致力于防护舌根，守护舌根，实践对舌根的防护。

kāyena phoṭṭhabbaṃ phusitvā…pe…

以身接触后，不执取其整体相，也不执取其细节相。因为如果他不安住于防护身根，贪婪和忧愁等邪恶不善法就会侵袭他，所以他致力于防护身根，守护身根，实践对身根的防护。

manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.

以意识知法后，不执取其整体相，也不执取其细节相。

Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ manindriye saṃvaraṃ āpajjati.

因为如果他不安住于防护意根，贪婪和忧愁等邪恶不善法就会侵袭他，所以他致力于防护意根，守护意根，实践对意根的防护。

So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.

他具足这圣洁的根律仪（诸根防护），在内心体验到无干扰的安乐。

“So abhikkante paṭikkante sampajānakārī hoti,

他在前进、后退时，保持全然的觉知（正知）；

ālokite vilokite sampajānakārī hoti,

在向前看、向旁看时，保持全然的觉知；

samiñjite pasārite sampajānakārī hoti,

在屈伸肢体时，保持全然的觉知；

saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti,

在穿着僧伽梨、持衣、持钵时，保持全然的觉知；

asite pīte khāyite sāyite sampajānakārī hoti,

在吃、喝、咀嚼、品尝时，保持全然的觉知；

uccārapassāvakamme sampajānakārī hoti,

在大小便时，保持全然的觉知；

gate ṭhite nisinne sutte

在行走、站立、坐着、睡着、

jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

醒来、说话、沉默时，都保持全然的觉知。

412. “So iminā ca ariyena sīlakkhandhena samannāgato, (imāya ca ariyāya santuṭṭhiyā samannāgato) [passa ma. ni. 1.296 cūḷahatthipadopame], iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, vivittaṃ senāsanaṃ bhajati – araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ.

他具足这圣洁的戒蕴，具足这圣洁的根律仪，具足这圣洁的正念正知，来到僻静的处所——森林、树下、山中、洞穴、山谷、墓地、丛林深处、露天空地、稻草堆。

So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā.

他乞食回来，吃完饭后，盘腿而坐，保持身体正直，将念置于面前。

So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti;

他舍弃对世间的贪欲，以离贪欲之心安住；他净化内心，远离贪欲。

byāpādapadosaṃ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti;

他舍弃嗔恚与恶意，对一切众生怀有怜悯，以无嗔恚之心安住；他净化内心，远离嗔恚与恶意。

thīnamiddhaṃ pahāya vigatathīnamiddho viharati ālokasaññī, sato sampajāno, thīnamiddhā cittaṃ parisodheti;

他舍弃昏沉与睡眠，安住于光明想，具念、正知，从昏沉与睡眠中净化内心。

uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti;

他舍弃掉举与追悔，安住于不掉举，内心平静；他净化内心，远离掉举与追悔。

vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.

他舍弃疑惑，克服了疑惑，对于善法不再犹豫不定；他净化内心，远离疑惑。

413. “So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.

他舍弃这五种盖障——心的染污、削弱智慧者——远离感官欲乐，远离不善法，进入并安住于初禅：有寻、有伺，由远离而生喜和乐。

Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ…pe… catutthaṃ jhānaṃ upasampajja viharati.

再者，比丘们，随着寻和伺的平息，他进入并安住于第二禅：内在宁静，心专一，无寻、无伺，由定而生喜和乐。...（等）...进入并安住于第三禅...（等）...进入并安住于第四禅：舍弃乐和苦，先前灭除喜和忧，不苦不乐，舍念清净。

414. “So cakkhunā rūpaṃ disvā piyarūpe rūpe na sārajjati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyasati ca viharati appamāṇacetaso.

⑤ 他用眼看到色后，对合意的色不生贪着，对不合意的色不生排斥。他身念安住，心量无边地生活着。

Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti –

他如实了知那‘心解脱、慧解脱’——

yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti.

在那里，他那些邪恶、不善的法可以被无余地灭尽。

So evaṃ anurodhavirodhavippahīno yaṃ kiñci vedanaṃ vedeti, sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā,

⑥ 他就这样舍离了顺从和抵触，感受着任何或乐、或苦、或不苦不乐的感受。

so taṃ vedanaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati.

他对那感受不感到欢喜、不称赞、不持续地执着。

Tassa taṃ vedanaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāsu nandī sā nirujjhati.

⑦ 当他对那感受不感到欢喜、不称赞、不持续地执着时，对于受的喜就灭尽了。

Tassa nandīnirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.

⑧ 随着他的喜灭尽，取就灭尽。

⑨ 随着取的灭尽，存在（有）就灭尽。

⑩ 随着存在（有）的灭尽，生就灭尽。

⑪ 随着生的灭尽，令——

⑫ 老死、愁、悲、苦、忧、恼灭尽。

Evametassa kevalassa dukkhakkhandhassa nirodho hoti.

这就是这整个苦蕴的灭尽。

Sotena saddaṃ sutvā…pe…

⑤ 以耳闻声后，对合意的声不生贪着，对不合意的声不生排斥，他身念安住，心量无边地生活着。他如实了知那‘心解脱、慧解脱’——在那里，他那些邪恶、不善的法可以被无余地灭尽。

⑥ 他就这样舍离了顺从和抵触；无论感受何种感受？或乐、或苦、或不苦不乐受。他对那感受不感到欢喜、不称赞、不持续地执着。

⑦ 当他对那感受不感到欢喜、不称赞、不持续地执着时；凡是对受的欢喜，即令灭尽。

⑧ 随着他的喜灭尽而取灭尽。

⑨ 随着取的灭尽而存在（有）灭尽。

⑩ 随着存在（有）的灭尽而生灭尽。

⑪ 随着生的灭尽而令——

⑫ 老死、愁、悲、苦、忧、恼灭尽。

这就是这整个苦蕴的灭尽。

ghānena gandhaṃ ghāyitvā…pe…

⑤ 以鼻嗅香后，对合意的香不生贪着，对不合意的香不生排斥，他身念安住，心量无边地生活着。

他如实了知那‘心解脱、慧解脱’——在那里，他那些邪恶、不善的法可以被无余地灭尽。

⑥ 他就这样舍离了顺从和抵触；无论感受何种感受？或乐、或苦、或不苦不乐受。他对那感受不感到欢喜、不称赞、不持续地执着。

⑦ 当他对那感受不感到欢喜、不称赞、不持续地执着时；凡是对受的欢喜，即令灭尽。

⑧ 随着他的喜灭尽而取灭尽。

⑨ 随着取的灭尽而存在（有）灭尽。

⑩ 随着存在（有）的灭尽而生灭尽。

⑪ 随着生的灭尽而令——

⑫ 老死、愁、悲、苦、忧、恼灭尽。

这就是这整个苦蕴的灭尽。

jivhāya rasaṃ sāyitvā…pe…

⑤ 以舌尝味后，对合意的味不生贪着，对不合意的味不生排斥，他身念安住，心量无边地生活着。

他如实了知那‘心解脱、慧解脱’——在那里，他那些邪恶、不善的法可以被无余地灭尽。

⑥ 他就这样舍离了顺从和抵触；无论感受何种感受？或乐、或苦、或不苦不乐受。他对那感受不感到欢喜、不称赞、不持续地执着。

⑦ 当他对那感受不感到欢喜、不称赞、不持续地执着时；凡是对受的欢喜，即令灭尽。

⑧ 随着他的喜灭尽而取灭尽。

⑨ 随着取的灭尽而存在（有）灭尽。

⑩ 随着存在（有）的灭尽而生灭尽。

⑪ 随着生的灭尽而令——

⑫ 老死、愁、悲、苦、忧、恼灭尽。

这就是这整个苦蕴的灭尽。

kāyena phoṭṭhabbaṃ phusitvā…pe…

⑤ 以身接触后，对合意的触不生贪着，对不合意的触不生排斥，他身念安住，心量无边地生活着。

他如实了知那‘心解脱、慧解脱’——在那里，他那些邪恶、不善的法可以被无余地灭尽。

⑥ 他就这样舍离了顺从和抵触；无论感受何种感受？或乐、或苦、或不苦不乐受。他对那感受不感到欢喜、不称赞、不持续地执着。

⑦ 当他对那感受不感到欢喜、不称赞、不持续地执着时；凡是对受的欢喜，即令灭尽。

⑧ 随着他的喜灭尽而取灭尽。

⑨ 随着取的灭尽而存在（有）灭尽。

⑩ 随着存在（有）的灭尽而生灭尽。

⑪ 随着生的灭尽而令——

⑫ 老死、愁、悲、苦、忧、恼灭尽。

这就是这整个苦蕴的灭尽。

manasā dhammaṃ viññāya piyarūpe dhamme na sārajjati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyasati ca viharati appamāṇacetaso,

⑤ 以意识知法后，对合意的法不生贪着、对不合意的法不生排斥，他身念安住，心量无边地生活着。

tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti –

他如实了知那‘心解脱、慧解脱’——

yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti.

在那里，他那些邪恶、不善的法可以被无余地灭尽。

So evaṃ anurodhavirodhavippahīno yaṃ kiñci vedanaṃ vedeti, sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā,

⑥ 他就这样舍离了顺从和抵触；无论感受何种感受？或乐、或苦、或不苦不乐受。

so taṃ vedanaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati.

他对那感受不感到欢喜、不称赞、不持续地执着。

Tassa taṃ vedanaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāsu nandī sā nirujjhati.

⑦ 当他对那感受不感到欢喜、不称赞、不持续地执着时；凡是对受的欢喜，即令灭尽。

Tassa nandīnirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.

⑧ 随着他的喜灭尽而取灭尽。

⑨ 随着取的灭尽而存在（有）灭尽。

⑩ 随着存在（有）的灭尽而生灭尽。

⑪ 随着生的灭尽而令——

⑫ 老死、愁、悲、苦、忧、恼灭尽。

Evametassa kevalassa dukkhakkhandhassa nirodho hoti.

这就是这整个苦蕴的灭尽。

Imaṃ kho me tumhe, bhikkhave, saṃkhittena taṇhāsaṅkhayavimuttiṃ dhāretha,

比丘们！你们要记住我这简要的‘爱尽解脱！’

sātiṃ pana bhikkhuṃ kevaṭṭaputtaṃ mahātaṇhājālataṇhāsaṅghāṭappaṭimukkan”ti.

而那渔夫的儿子茶帝比丘，却被这巨大的爱网、爱的纠缠所束缚。”

Idamavoca bhagavā.

世尊说了这番话。

Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

那些比丘心满意足，欢喜世尊所说的话。

Mahātaṇhāsaṅkhayasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.

爱尽大经 ～双大品第八经 终

～《中部经典‧双大品‧Mahātaṇhāsaṅkhayasutta 爱尽大经》(MN 38, 396-414)

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2566.6.9 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《1》Mūlapaṇṇāsapāḷi 根本分五十经篇 (MN 1-50, 1-513)/4. Mahāyamakavagga 双大品 (MN 31-40, 325-438)”

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【经名】 4.9 Mahāassapurasutta 马邑大经 (MN 39, 415-434)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Mahāassapurasuttaṃ

马邑大经 The Greater Discourse at Assapura

【 English Translated from the Pali by Thanissaro Bhikkhu 】

马邑大经【目录】(Contents)

马邑大经 Mahāassapurasuttaṃ / The Greater Discourse at Assapura (MN 39, 415-434) [1~20]

第一品 ✫ 前言 Preface [1]

第二品 ✫ 自认“我们是沙门” We are Contemplatives [1]

第三品 ✫ 沙门及梵行者的本分 The Qualities of a Contemplative [2~19]

第一章 ✩ 具足惭愧者 Conscience & concern [2]

第二章 ✩ 身行清净，不自赞毁他 Purity of Bodily conduct [3]

第三章 ✩ 语行清净，不自赞毁他 Purity of Verbal conduct [4]

第四章 ✩ 意行清净，不自赞毁他 Purity of Mental conduct [5]

第五章 ✩ 谋生清净，不自赞毁他 Purity of Livelihood [6]

第六章 ✩ 守护诸根 Restraint of the senses [7]

第七章 ✩ 食知适度 Moderation in eating [8]

第八章 ✩ 受持警寤 Wakefulness [9]

第九章 ✩ 正念正知 Mindfulness & alertness [10]

第十章 ✩ 独住远离 Secluded Dwelling [11~19]

第一节 ❦ 舍五盖 Abandoning the hindrances [11~12]

第二节 ❦ 初禅 The First Jhana [13]

第三节 ❦ 第二禅 The Second Jhana [14]

第四节 ❦ 第三禅 The Third Jhana [15]

第五节 ❦ 第四禅 The Fourth Jhana [16]

第六节 ❦ 宿命智 Recollection of Past Lives [17]

第七节 ❦ 有情生死智 The Passing Away & Re-appearance of Beings [18]

第八节 ❦ 漏尽智 The Ending of Mental Fermentations [19]

第九节 ❦ 解脱智 The Knowledge of Released [19]

第四品 ✫ 比丘沙门、圣者真义 This is how a Monk is Noble [20]

第五品 ✫ 结语 Epilog [20]

༺ ⎈ ༻

马邑大经 Mahāassapurasuttaṃ / The Greater Discourse at Assapura (MN 39, 415-434) [1~20]

第一品 ✫ 前言 Preface [1]

﹝第一卷 ➲﹞ 415. Evaṃ me sutaṃ –

如是我闻——

I have heard that

ekaṃ samayaṃ bhagavā aṅgesu viharati assapuraṃ nāma aṅgānaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

曾经，世尊住在鸯伽国名叫【马邑】村落的空地上。在那里，世尊对各位比丘说：“各位比丘！” 那些比丘回应世尊：“世尊！” 世尊这样说道：
on one occasion the Blessed One was staying among the Angas. Now, the Angas have a town named Assapura. There the Blessed One addressed the monks, "Monks!"

"Yes, lord," the monks responded.

The Blessed One said,

卍　　　　卍　　　　卍

第二品 ✫ 自认“我们是沙门” We are Contemplatives [1]

“Samaṇā samaṇāti vo, bhikkhave, jano sañjānāti. Tumhe ca pana ‘ke tumhe’ti puṭṭhā samānā ‘samaṇāmhā’ti paṭijānātha;

“各位比丘！世人称你们为‘沙门、沙门’。当你们也被问：‘你们是什么人？’时，你们自认‘我们是沙门’。

"'Contemplative, contemplatives': That is how people perceive you. And when asked, 'What are you?' you claim that 'We are contemplatives.'

tesaṃ vo, bhikkhave, evaṃsamaññānaṃ sataṃ evaṃpaṭiññānaṃ sataṃ ‘ye dhammā samaṇakaraṇā ca brāhmaṇakaraṇā ca te dhamme samādāya vattissāma, evaṃ no ayaṃ amhākaṃ samaññā ca saccā bhavissati paṭiññā ca bhūtā. Yesañca mayaṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ paribhuñjāma, tesaṃ te kārā amhesu mahapphalā bhavissanti mahānisaṃsā, amhākañcevāyaṃ pabbajjā avañjhā bhavissati saphalā saudrayā’ti.

各位比丘！你们有这样的名称、这样自认时，应当这样思考：‘我们应当履行作为沙门（即出家者）的本分、以及作为梵行者（即清净行者）的本分，这样我们的这个名称才是真实的，自认才是符合事实的。如此，我们如果受用衣服、食物、床座、医药资具，这些供养者的行为，对我们才会有大果报、大功德，而且我们的这次出家，就不会白费，就会有成果、有回报。’

So, with this being your designation and this your claim: 'We will undertake & practice those qualities that make one a contemplative, that make one a brahman, so that our designation will be true and our claim accurate; so that the services of those whose robes, alms-food, lodging, and medicinal requisites we use will bring them great fruit & great reward; and so that our going forth will not be barren, but fruitful & fertile.'

Evañhi vo, bhikkhave, sikkhitabbaṃ.

这样，各位比丘！你们确实应该学习。

this is how, you should train yourselves.

第三品 ✫ 沙门及梵行者的本分 The Qualities of a Contemplative [2~19]

第一章 ✩ 具足惭愧者 Conscience & concern [2]

﹝第二卷 ➲﹞ 416. Katame ca, bhikkhave, dhammā samaṇakaraṇā ca brāhmaṇakaraṇā ca? ‘Hirottappena samannāgatā bhavissāmā’ti evañhi vo, bhikkhave, sikkhitabbaṃ.

各位比丘！什么是沙门的本分以及梵行者的本分呢？那就是：‘我们要具足惭和愧。’这样，你们确实应该学习。

And what, monks, are the qualities that make one a contemplative, that make one a brahman? 'We will be endowed with conscience & concern (for the consequences of wrong-doing)': That's how you should train yourselves.

Siyā kho pana, bhikkhave, tumhākaṃ evamassa – ‘hirottappenamha samannāgatā, alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīya’nti tāvatakeneva tuṭṭhiṃ āpajjeyyātha.

各位比丘！或许你们会这样想：‘我们具足了惭愧，做到这样，就已经足够了。我们已经达到了沙门的目标，我们在此之上应该不需要再做什么了。’这样，你们就达到了满足。

Now the thought may occur to you, 'We are endowed with conscience & concern. That much is enough, that much means we're done, so that the goal of our contemplative state has been reached. There's nothing further to be done,' and you may rest content with just that.

Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave – ‘mā vo sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi, sati uttariṃ karaṇīye’.

各位比丘！我告诉你们，各位比丘！我对你们说：‘你们作为追求沙门目标的人，当还有更高、更应做的事情时，不要舍弃沙门的目标。’

So I tell you, monks. I exhort you, monks. Don't let those of you who seek the contemplative state fall away from the goal of the contemplative state when there is more to be done.

第二章 ✩ 身行清净，不自赞毁他 Purity of Bodily conduct [3]

﹝第三卷 ➲﹞ 417. Kiñca, bhikkhave, uttariṃ karaṇīyaṃ? ‘Parisuddho no kāyasamācāro bhavissati uttāno vivaṭo na ca chiddavā saṃvuto ca. Tāya ca pana parisuddhakāyasamācāratāya nevattānukkaṃsessāma na paraṃ vambhessāmā’ti [nevattānukkaṃsissāma na paraṃ vambhissāmāti (sabbattha)] evañhi vo, bhikkhave, sikkhitabbaṃ.

各位比丘！在此之上还应该做什么呢？那就是：‘我们的身行应当清净、清楚公开、没有遮掩、没有瑕疵，并且要守护好。而且不应因为自己身行清净而自我赞叹、贬低他人。’这样，你们确实应该学习。

And what more is to be done? 'Our bodily conduct will be pure, clear & open, unbroken & restrained. We will not exalt ourselves nor disparage others on account of that pure bodily conduct': That's how you should train yourselves.

Siyā kho pana, bhikkhave, tumhākaṃ evamassa – ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīya’nti tāvatakeneva tuṭṭhiṃ āpajjeyyātha.

各位比丘！或许你们会这样想：‘我们具足了惭愧，我们的身行清净，做到这样，就已经足够了，我们已经达到了沙门的目标，我们在此之上应该没有更需要做的事情了。’这样你们就达到了满足。

Now the thought may occur to you, 'We are endowed with conscience & concern. Our bodily conduct is pure. That much is enough, that much means we're done, so that the goal of our contemplative state has been reached. There's nothing further to be done,' and you may rest content with just that.

Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave – ‘mā vo sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi, sati uttariṃ karaṇīye’.

各位比丘！我告诉你们，各位比丘！我对你们说：‘你们作为追求沙门目标的人，当还有更高、更应做的事情时，不要舍弃沙门的目标。’

So I tell you, monks. I exhort you, monks. Don't let those of you who seek the contemplative state fall away from the goal of the contemplative state when there is more to be done.

第三章 ✩ 语行清净，不自赞毁他 Purity of Verbal conduct [4]

﹝第四卷 ➲﹞ 418. Kiñca, bhikkhave, uttariṃ karaṇīyaṃ? ‘Parisuddho no vacīsamācāro bhavissati uttāno vivaṭo na ca chiddavā saṃvuto ca. Tāya ca pana parisuddhavacīsamācāratāya nevattānukkaṃsessāma na paraṃ vambhessāmā’ti evañhi vo, bhikkhave, sikkhitabbaṃ.

各位比丘！在此之上还应该做什么呢？那就是：‘我们的语行应当清净、清楚公开、没有遮掩、没有瑕疵，并且要守护好。而且不应因为自己语行清净而自我赞叹、贬低他人。’这样，你们确实应该学习。

And what more is to be done? 'Our verbal conduct will be pure, clear & open, unbroken & restrained. We will not exalt ourselves nor disparage others on account of that pure verbal conduct': That's how you should train yourselves.

Siyā kho pana, bhikkhave, tumhākaṃ evamassa – ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīya’nti tāvatakeneva tuṭṭhiṃ āpajjeyyātha.

各位比丘！或许你们会这样想：‘我们具足了惭愧，我们的身行清净、语行清净，做到这样，就已经足够了，我们已经达到了沙门的目标，我们在此之上应该没有更需要做的事情了。’这样你们就达到了满足。

Now the thought may occur to you, 'We are endowed with conscience & concern. Our bodily conduct is pure. Our verbal conduct is pure. That much is enough, that much means we're done, so that the goal of our contemplative state has been reached. There's nothing further to be done,' and you may rest content with just that.

Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave – ‘mā vo sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi, sati uttariṃ karaṇīye’.

各位比丘！我告诉你们，各位比丘！我对你们说：‘你们作为追求沙门目标的人，当还有更高、更应做的事情时，不要舍弃沙门的目标。’

So I tell you, monks. I exhort you, monks. Don't let those of you who seek the contemplative state fall away from the goal of the contemplative state when there is more to be done.

第四章 ✩ 意行清净，不自赞毁他 Purity of Mental conduct [5]

﹝第五卷 ➲﹞ 419. Kiñca, bhikkhave, uttariṃ karaṇīyaṃ? ‘Parisuddho no manosamācāro bhavissati uttāno vivaṭo na ca chiddavā saṃvuto ca. Tāya ca pana parisuddhamanosamācāratāya nevattānukkaṃsessāma na paraṃ vambhessāmā’ti evañhi vo, bhikkhave, sikkhitabbaṃ.

各位比丘！在此之上还应该做什么呢？那就是：‘我们的意行应当清净、清楚公开、没有遮掩、没有瑕疵，并且要守护好。而且不应因为自己意行清净而自我赞叹、贬低他人。’这样你们确实应该学习。

And what more is to be done? 'Our mental conduct will be pure, clear & open, unbroken & restrained. We will not exalt ourselves nor disparage others on account of that pure mental conduct': That's how you should train yourselves.

Siyā kho pana, bhikkhave, tumhākaṃ evamassa – ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīya’nti tāvatakeneva tuṭṭhiṃ āpajjeyyātha.

各位比丘！或许你们会这样想：‘我们具足了惭愧，我们的身行清净、语行清净、意行清净，做到这样，就已经足够了……在此之上应该没有更需要做的事情了。’这样你们就达到了满足。

Now the thought may occur to you, 'We are endowed with conscience & concern. Our bodily conduct is pure. Our verbal conduct... our mental conduct is pure. That much is enough, that much means we're done, so that the goal of our contemplative state has been reached. There's nothing further to be done,' and you may rest content with just that.

Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave – ‘mā vo sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi, sati uttariṃ karaṇīye’.

各位比丘！我告诉你们，各位比丘！我对你们说：‘你们作为追求沙门目标的人，当还有更高、更应做的事情时，不要舍弃沙门的目标。’

So I tell you, monks. I exhort you, monks. Don't let those of you who seek the contemplative state fall away from the goal of the contemplative state when there is more to be done.

第五章 ✩ 谋生清净，不自赞毁他 Purity of Livelihood [6]

﹝第六卷 ➲﹞ 420. Kiñca, bhikkhave, uttariṃ karaṇīyaṃ? ‘Parisuddho no ājīvo bhavissati uttāno vivaṭo na ca chiddavā saṃvuto ca. Tāya ca pana parisuddhājīvatāya nevattānukkaṃsessāma na paraṃ vambhessāmā’ti evañhi vo, bhikkhave, sikkhitabbaṃ.

各位比丘！在此之上还应该做什么呢？那就是：‘我们的谋生方式应当清净、清楚公开、没有遮掩、没有瑕疵，并且要守护好。而且不应因为自己谋生方式清净而自我赞叹、贬低他人。’这样你们确实应该学习。

And what more is to be done? 'Our livelihood will be pure, clear & open, unbroken & restrained. We will not exalt ourselves nor disparage others on account of that pure livelihood': That's how you should train yourselves.

Siyā kho pana, bhikkhave, tumhākaṃ evamassa – ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīya’nti tāvatakeneva tuṭṭhiṃ āpajjeyyātha.

各位比丘！你们或许会这样想：‘我们具足了惭愧，我们的身行清净、语行清净、意行清净、谋生方式也清净了。做到这样，就已经足够了……在此之上，我们应该没有更需要做的事情了。’这样，你们就达到了满足。

Now the thought may occur to you, 'We are endowed with conscience & concern. Our bodily conduct is pure. Our verbal conduct... our mental conduct is pure. Our livelihood is pure. That much is enough, that much means we're done, so that the goal of our contemplative state has been reached. There's nothing further to be done,' and you may rest content with just that.

Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave – ‘mā vo sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi, sati uttariṃ karaṇīye’.

各位比丘！我告诉你们，各位比丘！我对你们说:‘你们作为追求沙门目标的人，当还有更高、更应做的事情时，不要舍弃沙门的目标。’

So I tell you, monks. I exhort you, monks. Don't let those of you who seek the contemplative state fall away from the goal of the contemplative state when there is more to be done.

第六章 ✩ 守护诸根 Restraint of the senses [7]

﹝第七卷 ➲﹞ 421. Kiñca, bhikkhave, uttariṃ karaṇīyaṃ? ‘Indriyesu guttadvārā bhavissāma;

各位比丘！在此之上还应该做什么呢？那就是：‘我们要守护好各个感官根门，

And what more is to be done? 'We will guard the doors to our sense faculties.

cakkhunā rūpaṃ disvā na nimittaggāhī nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjissāma, rakkhissāma cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjissāma.

用眼睛看到色（形相）时，不执取整体印象（nimitta），不执取细节特征（anubyañjana）；因为如果放纵眼根而不守护，贪婪和忧愁等邪恶、不善法就会侵袭他。所以要为了守护眼根而修行，要防护眼根，要致力于眼根的防护。

On seeing a form with the eye, we will not grasp at any theme or variations by which — if we were to dwell without restraint over the faculty of the eye — evil, unskillful qualities such as greed or distress might assail us. We will practice for its restraint. We will protect the faculty of the eye. We will achieve restraint with regard to the faculty of the eye.

Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe…

用耳朵听到声音时…（不执取…防护耳根）。用鼻子闻到香气时…（不执取…防护鼻根）。用舌头尝到味道时…（不执取…防护舌根）。用身体感觉到触碰时…（不执取…防护身根）。

On hearing a sound with the ear... On smelling an aroma with the nose... On tasting a flavor with the tongue... On feeling a tactile sensation with the body...

manasā dhammaṃ viññāya na nimittaggāhī nānubyañjanaggāhī.Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjissāma, rakkhissāma manindriyaṃ, manindriye saṃvaraṃ āpajjissāmā’ti evañhi vo, bhikkhave, sikkhitabbaṃ.

用意识认知法（念头、概念等）时，不执取整体印象，不执取细节特征；因为如果放纵意根而不守护，贪婪和忧愁等邪恶、不善法就会侵袭他。所以要为了守护意根而修行，要防护意根，要致力于意根的防护。’这样你们确实应该学习。

On cognizing an idea with the intellect, we will not grasp at any theme or variations by which — if we were to dwell without restraint over the faculty of the intellect — evil, unskillful qualities such as greed or distress might assail us. We will practice for its restraint. We will protect the faculty of the intellect. We will achieve restraint with regard to the faculty of the intellect': That's how you should train yourselves.

Siyā kho pana, bhikkhave, tumhākaṃ evamassa – ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīya’nti tāvatakeneva tuṭṭhiṃ āpajjeyyātha.

各位比丘！或许你们会这样想：‘我们具足了惭愧，我们的身行清净、语行清净、意行清净、生活清净、守护好了根门，做到这样……在此之上应该没有更需要做的事情了。’这样你们就达到了满足。

Now the thought may occur to you, 'We are endowed with conscience & concern. Our bodily conduct is pure. Our verbal conduct... our mental conduct is pure. Our livelihood is pure. We guard the doors to our sense faculties. That much is enough, that much means we're done, so that the goal of our contemplative state has been reached. There's nothing further to be done,' and you may rest content with just that.

Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave – ‘mā vo sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi, sati uttariṃ karaṇīye’.

各位比丘！我告诉你们，各位比丘！我对你们说：‘你们作为追求沙门目标的人，当还有更高、更应做的事情时，不要舍弃沙门的目标。’

So I tell you, monks. I exhort you, monks. Don't let those of you who seek the contemplative state fall away from the goal of the contemplative state when there is more to be done.

第七章 ✩ 食知适度 Moderation in eating [8]

﹝第八卷 ➲﹞ 422. Kiñca, bhikkhave, uttariṃ karaṇīyaṃ? ‘Bhojane mattaññuno bhavissāma, paṭisaṅkhā yoniso āhāraṃ āharissāma, neva davāya na madāya na maṇḍanāya na vibhūsanāya yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṃsūparatiyā, brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāma navañca vedanaṃ na uppādessāma, yātrā ca no bhavissati, anavajjatā ca, phāsu vihāro cā’ti evañhi vo, bhikkhave, sikkhitabbaṃ.

各位比丘！在此之上还应该做什么呢？那就是：‘我们吃饭要知适量，如理省察后才食用，不是为了嬉戏，不是为了骄傲，不是为了装饰，不是为了美化，只是为了此身体的住立和维持，为了止息（饥饿的）恼害，为了资助梵行。（并想：）这样，我就能去除旧的感受（指饥饿），不生起新的感受（指过饱），我将维持生命，没有过失，并且安稳地生活。’这样，你们确实应该学习。

And what more is to be done? 'We will have a sense of moderation in eating. Considering it appropriately, we will take food not playfully, nor for intoxication, nor for putting on bulk, nor for beautification, but simply for the survival & continuance of this body, for ending its afflictions, for the support of the holy life, thinking, "I will destroy old feelings [of hunger] & not create new feelings [from overeating]. Thus I will maintain myself, be blameless, & live in comfort"': That's how you should train yourselves.

Siyā kho pana, bhikkhave, tumhākaṃ evamassa – ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā, bhojane mattaññuno; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīya’nti tāvatakeneva tuṭṭhiṃ āpajjeyyātha.

各位比丘！或许你们会这样想：‘我们具足了惭愧，我们的身行清净、语行清净、意行清净、生活清净、防护好了根门、吃饭知适量。做到这样……在此之上我们应该没有更需要做的事情了。’这样你们就达到了满足。

Now the thought may occur to you, 'We are endowed with conscience & concern. Our bodily conduct is pure. Our verbal conduct... our mental conduct is pure. Our livelihood is pure. We guard the doors to our sense faculties. We have a sense of moderation in eating. That much is enough, that much means we're done, so that the goal of our contemplative state has been reached. There's nothing further to be done,' and you may rest content with just that.

Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave – ‘mā vo, sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi sati uttariṃ karaṇīye’.

各位比丘！我告诉你们，各位比丘！我对你们说：‘你们作为追求沙门目标的人，当还有更高、更应做的事情时，不要舍弃沙门的目标。’

So I tell you, monks. I exhort you, monks. Don't let those of you who seek the contemplative state fall away from the goal of the contemplative state when there is more to be done.

第八章 ✩ 受持警寤 Wakefulness [9]

﹝第九卷 ➲﹞ 423. Kiñca, bhikkhave, uttariṃ karaṇīyaṃ? ‘Jāgariyaṃ anuyuttā bhavissāma,

各位比丘！在此之上还应该做什么呢？那就是：‘我们要致力于保持清醒不放逸。

And what more is to be done? 'We will be devoted to wakefulness.

divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhessāma.

在白天，通过经行和静坐，从（五）盖等障碍法中净化自心。

During the day, sitting & pacing back & forth, we will cleanse the mind of any qualities that would hold it in check.

Rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhessāma.

在夜里初更时分，通过经行和静坐，从障碍法中净化自心。

During the first watch of the night, sitting & pacing back & forth, we will cleanse the mind of any qualities that would hold it in check.

Rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappessāma pāde pādaṃ accādhāya, sato sampajāno uṭṭhānasaññaṃ manasi karitvā.

在夜里中更时分，右胁而卧，采取狮子卧姿，脚上叠脚，保持正念、正知，作意起身之想（即想着要起身）。

During the second watch of the night reclining on his right side, we will take up the lion's posture, one foot placed on top of the other, mindful, alert, with the mind set on getting up [either as soon as we awaken or at a particular time].

Rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhessāmā’ti, evañhi vo, bhikkhave, sikkhitabbaṃ.

在夜里后更时分，（从卧姿）起来后，通过经行和静坐，从障碍法中净化自心。’这样你们确实应该学习。

During the last watch of the night, sitting & pacing back & forth, we will cleanse the mind of any qualities that would hold it in check': That's how you should train yourselves.

Siyā kho pana, bhikkhave, tumhākaṃ evamassa – ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā, bhojane mattaññuno, jāgariyaṃ anuyuttā; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīya’nti, tāvatakeneva tuṭṭhiṃ āpajjeyyātha.

各位比丘！或许你们会这样想:‘我们具足了惭愧，我们的身行清净、语行清净、意行清净、生活清净、防护好了根门、吃饭知适量、致力于保持清醒，做到这样……在此之上我们应该没有更需要做的事情了。’这样你们就达到了满足。

Now the thought may occur to you, 'We are endowed with conscience & concern. Our bodily conduct is pure. Our verbal conduct... our mental conduct is pure. Our livelihood is pure. We guard the doors to our sense faculties. We have a sense of moderation in eating. We are devoted to wakefulness. That much is enough, that much means we're done, so that the goal of our contemplative state has been reached. There's nothing further to be done,' and you may rest content with just that.

Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave – ‘mā vo, sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi sati uttariṃ karaṇīye’.

各位比丘！我告诉你们，各位比丘！我对你们说：‘你们作为追求沙门目标的人，当还有更高、更应做的事情时，不要舍弃沙门的目标。’

So I tell you, monks. I exhort you, monks. Don't let those of you who seek the contemplative state fall away from the goal of the contemplative state when there is more to be done.

第九章 ✩ 正念正知 Mindfulness & alertness [10]

﹝第十卷 ➲﹞ 424. Kiñca, bhikkhave, uttariṃ karaṇīyaṃ? ‘Satisampajaññena samannāgatā bhavissāma,

各位比丘！在此之上还应该做什么呢？那就是：‘我们要具足正念与正知。

And what more is to be done? We will be possessed of mindfulness & alertness.

abhikkante paṭikkante sampajānakārī, ālokite vilokite sampajānakārī, samiñjite pasārite sampajānakārī, saṅghāṭipattacīvaradhāraṇe sampajānakārī, asite pīte khāyite sāyite sampajānakārī, uccārapassāvakamme sampajānakārī, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī’ti, evañhi vo, bhikkhave, sikkhitabbaṃ.

前进、返回时保持正知；向前看、向旁看时保持正知；屈、伸（肢体）时保持正知；持（大衣）僧伽梨、衣、钵时保持正知；吃、喝、咀嚼、品尝时保持正知；大小便利时保持正知；行走、站立、坐着、睡眠、醒来、说话、沉默时都保持正知。’这样你们确实应该学习。

When going forward and returning, we will act with alertness. When looking toward and looking away... when bending and extending our limbs... when carrying our outer cloak, upper robe, & bowl... when eating, drinking, chewing, & tasting... when urinating & defecating... when walking, standing, sitting, falling asleep, waking up, talking, & remaining silent, we will act with alertness': That's how you should train yourselves.

Siyā kho pana, bhikkhave, tumhākaṃ evamassa – ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā, bhojane mattaññuno, jāgariyaṃ anuyuttā, satisampajaññena samannāgatā; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṃ karaṇīya’nti tāvatakeneva tuṭṭhiṃ āpajjeyyātha.

各位比丘！或许你们会这样想：‘我们具足了惭愧，我们的身行清净、语行清净、意行清净、生活清净、防护好了根门，吃饭知适量，致力于保持清醒。具足了正念正知。做到这样……在此之上，我们应该没有更需要做的事情了。’这样你们就达到了满足。

Now the thought may occur to you, 'We are endowed with conscience & concern. Our bodily conduct is pure. Our verbal conduct... our mental conduct is pure. Our livelihood is pure. We guard the doors to our sense faculties. We have a sense of moderation in eating. We are devoted to wakefulness. We are possessed of mindfulness & alertness. That much is enough, that much means we're done, so that the goal of our contemplative state has been reached. There's nothing further to be done,' and you may rest content with just that.

Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave – ‘mā vo, sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi sati uttariṃ karaṇīye’.

各位比丘！我告诉你们，各位比丘！我对你们说：‘你们作为追求沙门目标的人，当还有更高、更应做的事情时，不要舍弃沙门的目标。’

So I tell you, monks. I exhort you, monks. Don't let those of you who seek the contemplative state fall away from the goal of the contemplative state when there is more to be done.

卍　　　　卍　　　　卍

第十章 ✩ 独住远离 Secluded Dwelling [11~19]

﹝第十一卷 ➲﹞ 425. Kiñca, bhikkhave, uttariṃ karaṇīyaṃ? Idha, bhikkhave, bhikkhu vivittaṃ senāsanaṃ bhajati – araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanappatthaṃ abbhokāsaṃ palālapuñjaṃ.

各位比丘！在此之上还应该做什么呢？（答：）‘比丘应寻找僻静的住处：森林、树下、山（pabbata）、岩洞（kandara）、山窟（giriguha）、墓地（susāna）、丛林（vanappattha）、露天处（abbhokāsa）、草堆（palālapuñja）。’

And what more is to be done? There is the case where a monk seeks out a secluded dwelling: a forest, the shade of a tree, a mountain, a glen, a hillside cave, a charnel ground, a jungle grove, the open air, a heap of straw.

So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.

他乞食回来，用完餐后，结跏趺坐，保持身体正直，将正念置于面前 [parimukha 指大约脸部前方]。

After his meal, returning from his alms round, he sits down, crosses his legs, holds his body erect, and brings mindfulness to the fore.

第一节 ❦ 舍五盖 Abandoning the hindrances [11~12]

So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti;

他舍弃了对世间的贪欲，以离贪之心安住，从贪欲中净化自心。

Abandoning covetousness with regard to the world, he dwells with an awareness devoid of covetousness. He cleanses his mind of covetousness.

byāpādapadosaṃ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti;

舍弃了瞋恚、恶意，以无瞋之心安住，对一切有情众生怀有怜悯，从瞋恚、恶意中净化自心。

Abandoning ill will and anger, he dwells with an awareness devoid of ill will, sympathetic with the welfare of all living beings. He cleanses his mind of ill will and anger.

thīnamiddhaṃ pahāya vigatathīnamiddho viharati, ālokasaññī sato sampajāno, thīnamiddhā cittaṃ parisodheti;

舍弃了昏沉和睡眠，以远离昏沉和睡眠之心安住，保持光明想，具足正念、正知，从昏沉和睡眠中净化自心。

Abandoning sloth and drowsiness, he dwells with an awareness devoid of sloth and drowsiness, mindful, alert, percipient of light. He cleanses his mind of sloth and drowsiness.

uddhaccakukkuccaṃ pahāya anuddhato viharati, ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti;

舍弃了掉举和后悔，以不掉举之心安住，内心得以寂止，从掉举和后悔中净化自心。

Abandoning restlessness and anxiety, he dwells undisturbed, his mind inwardly stilled. He cleanses his mind of restlessness and anxiety.

vicikicchaṃ pahāya tiṇṇavicikiccho viharati, akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.

舍弃了疑惑，以超越疑惑之心安住，对于各种善法不再犹豫，从疑惑中净化自心。

Abandoning uncertainty, he dwells having crossed over uncertainty, with no perplexity with regard to skillful mental qualities. He cleanses his mind of uncertainty.

﹝第十二卷 ➲﹞ 426. Seyyathāpi, bhikkhave, puriso iṇaṃ ādāya kammante payojeyya. Tassa te kammantā samijjheyyuṃ [sampajjeyyuṃ (syā. kaṃ. ka.)]. So yāni ca porāṇāni iṇamūlāni tāni ca byantī [byantiṃ (ka.), byanti (pī.)] kareyya, siyā cassa uttariṃ avasiṭṭhaṃ dārabharaṇāya.

各位比丘！譬如一个人借了债去经营事业。他的那些事业成功了。他不仅偿还了所有旧的本金债务，而且还有剩余可以养活妻子。

Suppose that a man, taking a loan, invests it in his business affairs. His business affairs succeed. He repays his old debts and has extra left over for maintaining his wife.

Tassa evamassa – ‘ahaṃ kho pubbe iṇaṃ ādāya kammante payojesiṃ, tassa me te kammantā samijjhiṃsu. Sohaṃ yāni ca porāṇāni iṇamūlāni tāni ca byantī akāsiṃ, atthi ca me uttariṃ avasiṭṭhaṃ dārabharaṇāyā’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

他会这样想：‘我以前借债经营事业，我的那些事业成功了。我已经偿还了所有旧的本金债务，而且还有剩余来养活妻子。’他因此而获得喜悦，感受到快乐。

The thought would occur to him, 'Before, taking a loan, I invested it in my business affairs. Now my business affairs have succeeded. I have repaid my old debts and have extra left over for maintaining my wife.' Because of that he would gain joy & experience happiness.

Seyyathāpi, bhikkhave, puriso ābādhiko assa dukkhito bāḷhagilāno, bhattañcassa nacchādeyya, na cassa kāye balamattā. So aparena samayena tamhā ābādhā mucceyya, bhattañcassa chādeyya, siyā cassa kāye balamattā.

又，各位比丘！譬如一个人患病，痛苦，病情严重。他吃不下饭，身体没有力气。后来他从那病中解脱出来，能吃下饭了，身体也有了力气。

Now suppose that a man falls sick — in pain & seriously ill. He does not enjoy his meals and has no measure of strength in his body. At a later time he is released from that sickness. He enjoys his meals and has a measure of strength in his body.

Tassa evamassa – ‘ahaṃ kho pubbe ābādhiko ahosiṃ dukkhito bāḷhagilāno, bhattañca me nacchādesi, na ca me āsi kāye balamattā, somhi etarahi tamhā ābādhā mutto, bhattañca me chādeti, atthi ca me kāye balamattā’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

他会这样想:‘我以前患病，痛苦，病情严重，吃不下饭，而且我身体没有力气。我现在已经从那病中解脱出来，我能吃下饭了，而且我身体也有了力气。’他因此而获得喜悦，感受到快乐。

The thought would occur to him, 'Before, I was sick....Now I am released from that sickness. I enjoy my meals and have a measure of strength in my body.' Because of that he would gain joy & experience happiness.

Seyyathāpi, bhikkhave, puriso bandhanāgāre baddho assa. So aparena samayena tamhā bandhanā mucceyya sotthinā abbhayena [abyayena (sī. pī.)], na cassa kiñci bhogānaṃ vayo.

又，各位比丘！譬如一个人被关在监狱里。后来他从那监狱中被释放出来，平安无事，而且他的财物也没有任何损失。

Now suppose that a man is bound in prison. At a later time he is released from that bondage, safe & sound, with no loss of property.

Tassa evamassa – ‘ahaṃ kho pubbe bandhanāgāre baddho ahosiṃ, somhi etarahi tamhā bandhanā mutto, sotthinā abbhayena, natthi ca me kiñci bhogānaṃ vayo’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

他会这样想:‘我以前被关在监狱里，我现在已经从那监狱中被释放出来，平安无事，而且我的财物也没有任何损失。’他因此而获得喜悦，感受到快乐。

The thought would occur to him, 'Before, I was bound in prison. Now I am released from that bondage, safe & sound, with no loss of my property.' Because of that he would gain joy & experience happiness.

Seyyathāpi, bhikkhave, puriso dāso assa anattādhīno parādhīno na yenakāmaṃgamo. So aparena samayena tamhā dāsabyā mucceyya attādhīno aparādhīno bhujisso yenakāmaṃgamo.

又，各位比丘！譬如有一个人是奴隶，不能自主，隶属于他人，不能想去哪里就去哪里。后来他从那奴役中解脱出来，能够自主，不再隶属于他人，获得自由身，能够想去哪里就去哪里。

Now suppose that a man, subject to others, not subject to himself, unable to go where he likes. At a later time he is released from that slavery, subject to himself, not subject to others, freed, able to go where he likes.

Tassa evamassa – ‘ahaṃ kho pubbe dāso ahosiṃ anattādhīno parādhīno na yenakāmaṃgamo, somhi etarahi tamhā dāsabyā mutto attādhīno aparādhīno bhujisso yenakāmaṃgamo’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

他会这样想：‘我以前是奴隶，不能自主，隶属于他人，不能想去哪里就去哪里。我现在已经从那奴役中解脱出来，能够自主，不再隶属于他人，是自由身，能够想去哪里就去哪里。’他因此而获得喜悦，感受到快乐。

The thought would occur to him, 'Before, I was a slave....Now I am released from that slavery, subject to myself, not subject to others, freed, able to go where I like.' Because of that he would gain joy & experience happiness.

Seyyathāpi, bhikkhave, puriso sadhano sabhogo kantāraddhānamaggaṃ paṭipajjeyya [sīlakkhandhavaggapāḷiyā kiñci visadisaṃ]. So aparena samayena tamhā kantārā nitthareyya sotthinā abbhayena, na cassa kiñci bhogānaṃ vayo.

又，各位比丘！譬如一个人带着钱财和货物，行走在荒凉的旅途上。后来他安全地、无危险地走出了那片荒野，而且他的财物也没有任何损失。

Now suppose that a man, carrying money & goods, is traveling by a road through desolate country. At a later time he emerges from that desolate country, safe & sound, with no loss of property.

Tassa evamassa – ‘ahaṃ kho pubbe sadhano sabhogo kantāraddhānamaggaṃ paṭipajjiṃ. Somhi etarahi tamhā kantārā nitthiṇṇo sotthinā abbhayena, natthi ca me kiñci bhogānaṃ vayo’ti. So tatonidānaṃ labhetha pāmojjaṃ, adhigaccheyya somanassaṃ.

他会这样想：‘我以前带着钱财和货物，行走在荒凉的旅途上。我现在已经安全地、无危险地走出了那片荒野，而且我的财物也没有任何损失。’他因此而获得喜悦，感受到快乐。

The thought would occur to him, 'Before, carrying money & goods, I was traveling by a road through desolate country. Now I have emerged from that desolate country, safe & sound, with no loss of my property.' Because of that he would gain joy & experience happiness.

Evameva kho, bhikkhave, bhikkhu yathā iṇaṃ yathā rogaṃ yathā bandhanāgāraṃ yathā dāsabyaṃ yathā kantāraddhānamaggaṃ, ime pañca nīvaraṇe appahīne attani samanupassati.

各位比丘！同样地，当这五盖在自己身上尚未舍弃时，比丘视之为如同债务、如同疾病、如同监狱、如同奴役、如同穿越荒野的道路。

In the same way, when these five hindrances are not abandoned in himself, the monk regards it as a debt, a sickness, a prison, slavery, a road through desolate country.

Seyyathāpi, bhikkhave, āṇaṇyaṃ yathā ārogyaṃ yathā bandhanāmokkhaṃ yathā bhujissaṃ yathā khemantabhūmiṃ; evameva bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati.

各位比丘！但当这五盖在自己身上已被舍弃时，他视之为如同无债、如同健康、如同从监狱释放、如同自由、如同安稳之地。

But when these five hindrances are abandoned in himself, he regards it as unindebtedness, good health, release from prison, freedom, a place of security. Seeing that they have been abandoned within him, (he becomes glad. Glad, he becomes enraptured. Enraptured, his body grows tranquil. His body tranquil, he is sensitive to pleasure. Feeling pleasure, his mind becomes concentrated. )

第二节 ❦ 初禅 The First Jhana [13]

﹝第十三卷 ➲﹞ 427. So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe,

他舍弃了这五种令心（不清净）、令慧（软弱）的盖，

…

vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ,

远离了欲乐，远离了不善法，

Quite withdrawn from sensuality, withdrawn from unskillful mental qualities,

savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.

具有寻、具有伺，由远离而生起喜和乐，进入并安住于初禅。

he enters and remains in the first jhana: rapture and pleasure born from withdrawal, accompanied by directed thought and evaluation.

So imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati,

他让由远离而生的喜和乐渗透、遍满、充满、充斥他这整个身体；

He permeates and pervades, suffuses and fills this very body with the rapture and pleasure born from withdrawal.

nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.

他整个身体没有一处不由远离而生的喜和乐所遍满。

There is nothing of his entire body unpervaded by rapture and pleasure born from withdrawal.

Seyyathāpi, bhikkhave, dakkho nhāpako [nahāpako (sī. syā. kaṃ. pī.)] vā nhāpakantevāsī vā kaṃsathāle nhānīyacuṇṇāni [nahānīyacuṇṇāni (sī. syā. kaṃ. pī.)] ākiritvā udakena paripphosakaṃ paripphosakaṃ sanneyya.

各位比丘！譬如熟练的搓澡工或他的学徒，将沐浴粉撒在铜盆里，一点一点地洒水揉和。

Just as if a skilled bathman or bathman's apprentice would pour bath powder into a brass basin and knead it together, sprinkling it again and again with water,

Sāyaṃ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā, phuṭā snehena na ca pagghariṇī.

那团沐浴粉被湿润、浸透、内外都充满了水分，却没有水滴下来。

so that his ball of bath powder — saturated, moisture-laden, permeated within and without — would nevertheless not drip;

Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati,

各位比丘！同样地，比丘让由远离而生的喜和乐渗透、遍满、充满、充斥他这整个身体；
even so, the monk permeates... this very body with the rapture and pleasure born of withdrawal.

nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.

他整个身体没有一处不由远离而生的喜和乐所遍满。

There's nothing of his entire body unpervaded by rapture and pleasure born from withdrawal.

第三节 ❦ 第二禅 The Second Jhana [14]

﹝第十四卷 ➲﹞ 428. Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ

各位比丘！再者，比丘平息了寻和伺，内心达到宁静、心意达到专一，

Furthermore, with the stilling of directed thoughts & evaluations,

avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.

没有寻、没有伺，由定而生起喜和乐，进入并安住于第二禅。

he enters and remains in the second jhana: rapture and pleasure born of composure, unification of awareness free from directed thought and evaluation — internal assurance.

So imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati,

他让由定而生的喜和乐渗透、遍满、充满、充斥他这整个身体；

He permeates and pervades, suffuses and fills this very body with the rapture and pleasure born of composure.

nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti.

他整个身体没有一处不由定而生的喜和乐所遍满。

There's nothing of his entire body unpervaded by rapture and pleasure born of composure.

Seyyathāpi, bhikkhave, udakarahado ubbhidodako [ubbhitodako ka.)]. Tassa nevassa puratthimāya disāya udakassa āyamukhaṃ, na pacchimāya disāya udakassa āyamukhaṃ, na uttarāya disāya udakassa āyamukhaṃ, na dakkhiṇāya disāya udakassa āyamukhaṃ, devo ca na kālena kālaṃ sammādhāraṃ anuppaveccheyya.

各位比丘！譬如有一个深水池，水从下面涌出。它没有东边的入水口，没有西边的入水口，没有北边的入水口，没有南边的入水口，天也没有时时降下适量的雨水。

Just like a lake with spring-water welling up from within, having no inflow from the east, west, north, or south, and with the skies supplying abundant showers time and again,

Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṃ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṃ assa.

然而，从那深水池里，清凉的水流涌现出来，用清凉的水渗透、遍满、充满、充斥那整个水池；那水池的任何部分没有不被清凉的水所遍满的。

so that the cool fount of water welling up from within the lake would permeate and pervade, suffuse and fill it with cool waters, there being no part of the lake unpervaded by the cool waters;

Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati,

各位比丘！同样地，比丘让由定而生的喜和乐渗透、遍满、充满、充斥他这整个身体；
even so, the monk permeates... this very body with the rapture and pleasure born of composure.

nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti.

他整个身体没有一处不由定而生的喜和乐所遍满。

There's nothing of his entire body unpervaded by rapture and pleasure born of composure.

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第四节 ❦ 第三禅 The Third Jhana [15]

﹝第十五卷 ➲﹞ 429. Puna caparaṃ, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti,

各位比丘！再者，比丘因喜的褪去而住于舍，具足正念、正知，以身感受到乐。

And furthermore, with the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body.

yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati.

诸圣者们宣称：‘有舍、有念、住于乐。’他进入并安住于第三禅。

He enters & remains in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasant abiding.'

So imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati,

他让无喜之乐渗透、遍满、充满、充斥他这整个身体；

He permeates and pervades, suffuses and fills this very body with the pleasure divested of rapture.

nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti.

他整个身体没有一处不被无喜之乐所遍满。

There is nothing of his entire body unpervaded with pleasure divested of rapture.

Seyyathāpi, bhikkhave, uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni antonimuggaposīni,

各位比丘！譬如在青莲池、红莲池或白莲池中，有些青莲、红莲或白莲，生在水中，长在水中，未曾伸出水面，沉浸在水里生长，

Just as in a lotus pond, some of the lotuses, born and growing in the water, stay immersed in the water and flourish without standing up out of the water, so that they are permeated and pervaded,

tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa [na nesaṃ (sī.)] kiñci sabbāvataṃ uppalānaṃ vā padumānaṃ vā puṇḍarīkānaṃ vā sītena vārinā apphuṭaṃ assa.

从顶端到根部，都被清凉的水渗透、遍满、充满、充斥，那些青莲、红莲或白莲的任何部分没有不被清凉的水所遍满的。

suffused and filled with cool water from their roots to their tips, and nothing of those lotuses would be unpervaded with cool water;

Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati,

各位比丘！同样地，比丘让无喜之乐渗透、遍满、充满、充斥他这整个身体；
even so, the monk permeates... this very body with the pleasure divested of rapture.

nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti.

他整个身体没有一处不被无喜之乐所遍满。

There's nothing of his entire body unpervaded with pleasure divested of rapture.

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第五节 ❦ 第四禅 The Fourth Jhana [16]

﹝第十六卷 ➲﹞ 430. Puna caparaṃ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā,

各位比丘！再者，比丘舍弃了乐，舍弃了苦，

And furthermore, with the abandoning of pleasure and stress —

pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.

并且先前已灭除了喜和忧，达到不苦不乐、舍念清净的状态，进入并安住于第四禅。

as with the earlier disappearance of elation and distress — he enters and remains in the fourth jhana: purity of equanimity and mindfulness, neither-pleasure nor stress.

So imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti,

他以清净、明洁的心遍满这整个身体而坐，

He sits, permeating the body with a pure, bright awareness.

nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti.

他整个身体没有一处不被这清净、明洁的心所遍满。

There is nothing of his entire body unpervaded by pure, bright awareness.

Seyyathāpi, bhikkhave, puriso odātena vatthena sasīsaṃ pārupetvā nisinno assa,

各位比丘！譬如一个人用白布从头到脚盖覆着坐着，

Just as if a man were sitting covered from head to foot with a white cloth

nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṃ assa.

他整个身体没有一处不被那白布所覆盖。

so that there would be no part of his body to which the white cloth did not extend;

Evameva kho, bhikkhave, bhikkhu imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti,

各位比丘！同样地，比丘以清净、明洁的心遍满这整个身体而坐！

even so, the monk sits, permeating the body with a pure, bright awareness.

nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti.

他整个身体没有一处不被这清净、明洁的心所遍满。

There's nothing of his entire body unpervaded by pure, bright awareness.

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第六节 ❦ 宿命智 Recollection of Past Lives [17]

﹝第十七卷 ➲﹞ 431. So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti.

当他的心如此达到等持、清净、明洁、无瑕疵、无垢秽、柔软、适业、稳固、达到不动时，他引导、倾向心识去了知宿命通。

With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to knowledge of the recollection of past lives.

So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ, dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

他回忆起种种过去的生命状态，即：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生，许多成劫、许多坏劫、许多成坏劫。（回忆起：）‘在那里，我曾是这样的名字，属于这样的家族，有这样的外貌。吃的是这样的食物，经历的是这样的苦乐，寿命是这样的长短。从那一生死后，我再生到那里。在那里，我也是这样的名字，属于这样的家族，有这样的外貌。吃的是这样的食物，经历的是这样的苦乐，寿命是这样的长短。从那一生死后，我再生到这里。’他如此回忆起他种种过去生命状态的模式（行相）和细节。

He recollects his manifold past lives, i.e., one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, one hundred thousand, many aeons of cosmic contraction, many aeons of cosmic expansion, many aeons of cosmic contraction and expansion, [recollecting], 'There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure and pain, such the end of my life. Passing away from that state, I re-arose here.' Thus he recollects his manifold past lives in their modes and details.

Seyyathāpi, bhikkhave, puriso sakamhā gāmā aññaṃ gāmaṃ gaccheyya, tamhāpi gāmā aññaṃ gāmaṃ gaccheyya, so tamhā gāmā sakaṃyeva gāmaṃ paccāgaccheyya.

各位比丘！譬如一个人从自己的村子去到另一个村子，又从那个村子去到再一个村子，然后他从那个村子回到自己的村子。

Just as if a man were to go from his home village to another village, and then from that village to yet another village, and then from that village back to his home village.

Tassa evamassa – ‘ahaṃ kho sakamhā gāmā amuṃ gāmaṃ agacchiṃ [agacchiṃ (sī. syā. kaṃ. pī.)], tatrapi evaṃ aṭṭhāsiṃ evaṃ nisīdiṃ evaṃ abhāsiṃ evaṃ tuṇhī ahosiṃ; tamhāpi gāmā amuṃ gāmaṃ agacchiṃ, tatrapi evaṃ aṭṭhāsiṃ evaṃ nisīdiṃ evaṃ abhāsiṃ evaṃ tuṇhī ahosiṃ; somhi tamhā gāmā sakaṃyeva gāmaṃ paccāgato’ti.

他会这样想：‘我从自己的村子去了那个村子，在那里我是这样站着、这样坐着、这样说话、这样沉默；又从那个村子去了某某村子，在那里我也是这样站着、这样坐着、这样说话、这样沉默；现在我从那个村子回到了自己的村子。’

The thought would occur to him, 'I went from my home village to that village over there. There I stood in such a way, sat in such a way, talked in such a way, and remained silent in such a way. From that village I went to that village over there, and there I stood in such a way, sat in such a way, talked in such a way, and remained silent in such a way. From that village I came back home.'

Evameva kho, bhikkhave, bhikkhu anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

各位比丘！同样地，比丘回忆起种种过去的生命状态，即：一生、二生……他如此回忆起他种种过去生命状态的模式（行相）和细节。

In the same way — with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability — the monk directs and inclines it to knowledge of the recollection of past lives. He recollects his manifold past lives... in their modes and details.

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第七节 ❦ 有情生死智 The Passing Away & Re-appearance of Beings [18]

﹝第十八卷 ➲﹞ 432. So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti.

当他的心如此达到等持、清净、明洁、无瑕疵、无垢秽、柔软、适业、稳固、达到不动时，他引导、倾向心识去了知有情众生的死生智（天眼通）。

With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to knowledge of the passing away and re-appearance of beings.

So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate, yathākammūpage satte pajānāti…pe…

他以清净、超越常人的天眼，看见有情众生的死亡和再生，了知他们如何依据自己的业而有卑劣、高贵，美貌、丑陋，幸运、不幸。（他了知：）‘这些众生，由于身行恶、语行恶、意行恶，诽谤圣者，持有邪见，造作邪见之业，他们在身体败坏、死亡之后，再生于苦界、恶趣、堕处、地狱。而另一些众生，由于身行善、语行善、意行善，不诽谤圣者，持有正见，造作正见之业，他们在身体败坏、死亡之后，再生于善趣、天界。’像这样，他以清净、超越常人的天眼，看见有情众生的死亡和再生，了知他们如何依据自己的业而有卑劣、高贵，美貌、丑陋，幸运、不幸。

He sees — by means of the divine eye, purified and surpassing the human — beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma: 'These beings — who were endowed with bad conduct of body, speech, and mind, who reviled the noble ones, held wrong views and undertook actions under the influence of wrong views — with the break-up of the body, after death, have re-appeared in the plane of deprivation, the bad destination, the lower realms, in hell. But these beings — who were endowed with good conduct of body, speech, and mind, who did not revile the noble ones, who held right views and undertook actions under the influence of right views — with the break-up of the body, after death, have re-appeared in the good destinations, in the heavenly world.' Thus — by means of the divine eye, purified and surpassing the human — he sees beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma.

seyyathāpi, bhikkhave, dve agārā sadvārā [sannadvārā (ka.)]. Tattha cakkhumā puriso majjhe ṭhito passeyya manusse gehaṃ pavisantepi nikkhamantepi, anucaṅkamantepi anuvicarantepi.

各位比丘！譬如有两座带门的房子。一个视力好的人站在（两房之间的）中间，能看见人们进出房子、来回走动、四处徘徊。

Just as if there were a tall building in the central square [of a town], and a man with good eyesight standing on top of it were to see people entering a house, leaving it, walking along the street, and sitting in the central square. The thought would occur to him, 'These people are entering a house, leaving it, walking along the streets, and sitting in the central square.'

Evameva kho, bhikkhave, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti…pe….

各位比丘！同样地，比丘以清净、超越常人的天眼，看见有情众生的死亡和再生，了知他们如何依据自己的业而有卑劣、高贵，美貌、丑陋，幸运、不幸…

In the same way — with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability — the monk directs and inclines it to knowledge of the passing away and re-appearance of beings. He sees — by means of the divine eye, purified and surpassing the human — beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma...

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第八节 ❦ 漏尽智 The Ending of Mental Fermentations [19]

﹝第十九卷 ➲﹞ 433. So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti.

当他的心如此达到等持、清净、明洁、无瑕疵、无垢秽、柔软、适业、稳固、达到不动时，他引导、倾向心识去了知诸漏灭尽之智（漏尽通）。

With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, the monk directs and inclines it to the knowledge of the ending of the mental fermentations.

So ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.

他如实了知‘这是苦’，如实了知‘这是苦的生起’，如实了知‘这是苦的寂灭’，如实了知‘这是导致苦寂灭的道路’。

He discerns, as it has come to be, that 'This is stress... This is the origination of stress... This is the cessation of stress... This is the way leading to the cessation of stress...

‘Ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.

他如实了知‘这些是漏’，如实了知‘这是漏的生起’，如实了知‘这是漏的寂灭’，如实了知‘这是导致漏寂灭的道路’。

These are mental fermentations... This is the origination of fermentations... This is the cessation of fermentations... This is the way leading to the cessation of fermentations.'

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第九节 ❦ 解脱智 The Knowledge of Released [19]

Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.

他如此了知、如此看见时，心从欲漏中解脱出来，从有漏中解脱出来，从无明漏中解脱出来。当解脱时，生起了‘（我已）解脱’的智。他了知：‘（我的）生已尽，梵行已立，应作已作，不再有后有（轮回之生）了！’

His heart, thus knowing, thus seeing, is released from the fermentation of sensuality, the fermentation of becoming, the fermentation of ignorance. With release, there is the knowledge, 'Released.' He discerns that 'Birth is ended, the holy life fulfilled, the task done. There's nothing further for this world.'

Seyyathāpi, bhikkhave, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo. Tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi [sippikasambukampi (syā. kaṃ. ka.)] sakkharakathalampi macchagumbampi, carantampi tiṭṭhantampi.

各位比丘！譬如在山谷中有一池塘，水清澈、明净、无扰动。一个视力好的人站在岸边，能看见里面的贝壳、砂砾、石子，以及游动或静止的鱼群。

Just as if there were a pool of water in a mountain glen — clear, limpid, and unsullied — where a man with good eyesight standing on the bank could see shells, gravel, and pebbles, and also shoals of fish swimming about and resting,

Tassa evamassa – ‘ayaṃ kho udakarahado accho vippasanno anāvilo. Tatrime sippisambukāpi sakkharakathalāpi macchagumbāpi carantipi tiṭṭhantipīti.

他会这样想：‘这个池塘的水清澈、明净、无扰动。这里面有贝壳、砂砾、石子，还有这些鱼群在游动或静止。’

and it would occur to him, 'This pool of water is clear, limpid, and unsullied. Here are these shells, gravel, and pebbles, and also these shoals of fish swimming about and resting.'

Evameva kho, bhikkhave, bhikkhu ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti…pe… nāparaṃ itthattāyāti pajānāti.

各位比丘！同样地，比丘如实了知‘这是苦’…（乃至）…他了知：‘不再有后有（轮回之生）了！’

In the same way — with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability — the monk directs and inclines it to the knowledge of the ending of the mental fermentations. He discerns, as it has come to be, that 'This is stress... This is the origination of stress... This is the cessation of stress... This is the way leading to the cessation of stress... These are mental fermentations... This is the origination of fermentations... This is the cessation of fermentations... This is the way leading to the cessation of fermentations.' His heart, thus knowing, thus seeing, is released from the fermentation of sensuality, the fermentation of becoming, the fermentation of ignorance. With release, there is the knowledge, 'Released.' He discerns that 'Birth is ended, the holy life fulfilled, the task done. There's nothing further for this world.'

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第四品 ✫ 比丘沙门、圣者真义 This is how a Monk is Noble [20]

﹝第二十卷 ➲﹞ 434. Ayaṃ vuccati, bhikkhave, bhikkhu ‘samaṇo’ itipi ‘brāhmaṇo’itipi ‘nhātako’itipi ‘vedagū’itipi ‘sottiyo’itipi ‘ariyo’itipi ‘arahaṃ’itipi.

各位比丘！这样的比丘被称为‘沙门’，也被称为‘婆罗门’（梵行者），也被称为‘已沐浴者’（清净者），也被称为‘通达者’（明了吠陀者），也被称为‘通晓吠陀者’（或流出烦恼者），也被称为‘圣者’，也被称为‘阿罗汉’（应供者）。

This, monks, is called a monk who is a contemplative, a brahman, washed, a master, learned, noble, an arahant.

Kathañca, bhikkhave, bhikkhu samaṇo hoti? Samitāssa honti pāpakā akusalā dhammā, saṃkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṃ, jātijarāmaraṇiyā.

各位比丘！比丘如何是沙门呢？（答：）他那些导致再生、带来困扰、会成熟为苦果、导致未来生、老、死的邪恶、不善法已经被平息了。

And how is a monk a contemplative?His evil, unskillful qualities that are defiled, that lead to further becoming, create trouble, ripen in stress, and lead to future birth, aging, & death have been calmed.

Evaṃ kho, bhikkhave, bhikkhu samaṇo hoti.

各位比丘！像这样，比丘就是沙门。

This is how a monk is a contemplative.

Kathañca, bhikkhave, bhikkhu brāhmaṇo hoti? Bāhitāssa honti pāpakā akusalā dhammā, saṃkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṃ, jātijarāmaraṇiyā.

各位比丘！比丘如何是婆罗门（梵行者）呢？（答：）他那些导致再生、带来困扰、会成熟为苦果、导致未来生、老、死的邪恶、不善法已经被排除了。

And how is a monk a brahman? His evil, unskillful qualities that are defiled, that lead to further becoming, create trouble, ripen in stress, and lead to future birth, aging, & death have been expelled.

Evaṃ kho, bhikkhave, bhikkhu brāhmaṇo hoti.

各位比丘！像这样，比丘就是婆罗门（梵行者）。

This is how a monk is a brahman.

Kathañca, bhikkhave, bhikkhu nhātako [nahātako (sī. syā. kaṃ. pī.)] hoti? Nhātāssa honti pāpakā akusalā dhammā, saṃkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṃ, jātijarāmaraṇiyā.

各位比丘！比丘如何是已沐浴者（清净者）呢？（答：）他那些导致再生、带来困扰、会成熟为苦果、导致未来生、老、死的邪恶、不善法已经被洗净了。

And how is a monk washed? His evil, unskillful qualities that are defiled, that lead to further becoming, create trouble, ripen in stress, and lead to future birth, aging, & death have been washed away.

Evaṃ kho, bhikkhave, bhikkhu nhātako hoti.

各位比丘！像这样，比丘就是已沐浴者（清净者）。

This is how a monk is washed.

Kathañca, bhikkhave, bhikkhu vedagū hoti? Viditāssa honti pāpakā akusalā dhammā, saṃkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṃ, jātijarāmaraṇiyā.

各位比丘！比丘如何是通达者呢？（答：）他那些导致再生、带来困扰、会成熟为苦果、导致未来生、老、死的邪恶、不善法已经被了知/通达了。

And how is a monk a master? His evil, unskillful qualities that are defiled, that lead to further becoming, create trouble, ripen in stress, and lead to future birth, aging, & death have been mastered.

Evaṃ kho, bhikkhave, bhikkhu vedagū hoti.

各位比丘！像这样，比丘就是通达者。

This is how a monk is a master.

Kathañca, bhikkhave, bhikkhu sottiyo hoti? Nissutāssa honti pāpakā akusalā dhammā, saṃkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṃ, jātijarāmaraṇiyā.

各位比丘！比丘如何是通晓吠陀者（或流出烦恼者）呢？（答：）他那些导致再生、带来困扰、会成熟为苦果、导致未来生、老、死的邪恶、不善法已经流出/消除了。

And how is a monk learned? His evil, unskillful qualities that are defiled, that lead to further becoming, create trouble, ripen in stress, and lead to future birth, aging, & death have streamed away.

Evaṃ kho, bhikkhave, bhikkhu sottiyo hoti.

各位比丘！像这样，比丘就是通晓吠陀者（或流出烦恼者）。

This is how a monk is learned.

Kathañca, bhikkhave, bhikkhu ariyo hoti? Ārakāssa honti pāpakā akusalā dhammā, saṃkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṃ, jātijarāmaraṇiyā.

各位比丘！比丘如何是圣者呢？（答：）他那些导致再生、带来困扰、会成熟为苦果、导致未来生、老、死的邪恶、不善法已经远离了。

And how is a monk noble? His evil, unskillful qualities that are defiled, that lead to further becoming, create trouble, ripen in stress, and lead to future birth, aging, & death have gone far away.

Evaṃ kho, bhikkhave, bhikkhu ariyo hoti.

各位比丘！像这样，比丘就是圣者。

This is how a monk is noble.

Kathañca, bhikkhave, bhikkhu arahaṃ hoti? Ārakāssa honti pāpakā akusalā dhammā, saṃkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṃ, jātijarāmaraṇiyā.

各位比丘！比丘如何是阿罗汉（应供者）呢？（答：）他那些导致再生、带来困扰、会成熟为苦果、导致未来生、老、死的邪恶、不善法已经远离了。

And how is a monk an arahant? His evil, unskillful qualities that are defiled, that lead to further becoming, create trouble, ripen in stress, and lead to future birth, aging, & death have gone far away.

Evaṃ kho, bhikkhave, bhikkhu arahaṃ hotī”ti. Idamavoca bhagavā.

各位比丘！像这样，比丘就是阿罗汉（应供者）。”

世尊这样说完了。

This is how a monk is an arahant." That is what the Blessed One said.

第五品 ✫ 结语 Epilog [20]

Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

那些比丘心满意足，欢喜地信受世尊所说的话！

Gratified, the monks delighted in the Blessed One's words.

Mahāassapurasuttaṃ niṭṭhitaṃ navamaṃ.

马邑大经 ～双大品第九经结束

The Greater Discourse at Assapura: the Ninth.

～《中部经典‧双大品‧Mahāassapurasutta 马邑大经》(MN 39, 415-434)

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《1》Mūlapaṇṇāsapāḷi 根本分五十经篇 (MN 1-50, 1-513)/4. Mahāyamakavagga 双大品 (MN 31-40, 325-438)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.10 Cūḷaassapurasutta 马邑小经 (MN 40, 435-438)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Cūḷaassapurasuttaṃ

435. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā aṅgesu viharati assapuraṃ nāma aṅgānaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – “samaṇā samaṇāti vo, bhikkhave, jano sañjānāti. Tumhe ca pana ‘ke tumhe’ti puṭṭhā samānā ‘samaṇāmhā’ti paṭijānātha. Tesaṃ vo, bhikkhave, evaṃsamaññānaṃ sataṃ evaṃpaṭiññānaṃ sataṃ – ‘yā samaṇasāmīcippaṭipadā taṃ paṭipajjissāma; evaṃ no ayaṃ amhākaṃ samaññā ca saccā bhavissati paṭiññā ca bhūtā; yesañca mayaṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ paribhuñjāma, tesaṃ te kārā amhesu mahapphalā bhavissanti mahānisaṃsā, amhākañcevāyaṃ pabbajjā avañjhā bhavissati saphalā saudrayā’ti. Evañhi vo, bhikkhave, sikkhitabbaṃ.

436. “Kathañca, bhikkhave, bhikkhu na samaṇasāmīcippaṭipadaṃ paṭipanno hoti? Yassa kassaci, bhikkhave, bhikkhuno abhijjhālussa abhijjhā appahīnā hoti, byāpannacittassa byāpādo appahīno hoti, kodhanassa kodho appahīno hoti, upanāhissa upanāho appahīno hoti, makkhissa makkho appahīno hoti, paḷāsissa paḷāso appahīno hoti, issukissa issā appahīnā hoti, maccharissa macchariyaṃ appahīnaṃ hoti, saṭhassa sāṭheyyaṃ appahīnaṃ hoti, māyāvissa māyā appahīnā hoti, pāpicchassa pāpikā icchā appahīnā hoti, micchādiṭṭhikassa micchādiṭṭhi appahīnā hoti – imesaṃ kho ahaṃ, bhikkhave, samaṇamalānaṃ samaṇadosānaṃ samaṇakasaṭānaṃ āpāyikānaṃ ṭhānānaṃ duggativedaniyānaṃ appahānā ‘na samaṇasāmīcippaṭipadaṃ paṭipanno’ti vadāmi. Seyyathāpi, bhikkhave, matajaṃ nāma āvudhajātaṃ ubhatodhāraṃ pītanisitaṃ. Tadassa saṅghāṭiyā sampārutaṃ sampaliveṭhitaṃ. Tathūpamāhaṃ, bhikkhave, imassa bhikkhuno pabbajjaṃ vadāmi.

437. “Nāhaṃ, bhikkhave, saṅghāṭikassa saṅghāṭidhāraṇamattena sāmaññaṃ vadāmi. Nāhaṃ, bhikkhave, acelakassa acelakamattena sāmaññaṃ vadāmi. Nāhaṃ, bhikkhave, rajojallikassa rajojallikamattena sāmaññaṃ vadāmi. Nāhaṃ, bhikkhave, udakorohakassa udakorohaṇamattena [udakorohakamattena (sī. pī.)] sāmaññaṃ vadāmi. Nāhaṃ, bhikkhave, rukkhamūlikassa rukkhamūlikamattena sāmaññaṃ vadāmi. Nāhaṃ, bhikkhave, abbhokāsikassa abbhokāsikamattena sāmaññaṃ vadāmi. Nāhaṃ, bhikkhave, ubbhaṭṭhakassa ubbhaṭṭhakamattena sāmaññaṃ vadāmi. Nāhaṃ, bhikkhave, pariyāyabhattikassa pariyāyabhattikamattena sāmaññaṃ vadāmi. Nāhaṃ, bhikkhave, mantajjhāyakassa mantajjhāyakamattena sāmaññaṃ vadāmi. Nāhaṃ, bhikkhave, jaṭilakassa jaṭādhāraṇamattena sāmaññaṃ vadāmi.

“Saṅghāṭikassa ce, bhikkhave, saṅghāṭidhāraṇamattena abhijjhālussa abhijjhā pahīyetha, byāpannacittassa byāpādo pahīyetha, kodhanassa kodho pahīyetha, upanāhissa upanāho pahīyetha, makkhissa makkho pahīyetha, paḷāsissa paḷāso pahīyetha, issukissa issā pahīyetha, maccharissa macchariyaṃ pahīyetha, saṭhassa sāṭheyyaṃ pahīyetha, māyāvissa māyā pahīyetha, pāpicchassa pāpikā icchā pahīyetha, micchādiṭṭhikassa micchādiṭṭhi pahīyetha, tamenaṃ mittāmaccā ñātisālohitā jātameva naṃ saṅghāṭikaṃ kareyyuṃ, saṅghāṭikattameva [saṃghāṭīkatte ceva (ka.)] samādapeyyuṃ – ‘ehi tvaṃ, bhadramukha, saṅghāṭiko hohi, saṅghāṭikassa te sato saṅghāṭidhāraṇamattena abhijjhālussa abhijjhā pahīyissati, byāpannacittassa byāpādo pahīyissati, kodhanassa kodho pahīyissati, upanāhissa upanāho pahīyissati, makkhissa makkho pahīyissati, paḷāsissa paḷāso pahīyissati, issukissa issā pahīyissati, maccharissa macchariyaṃ pahīyissati, saṭhassa sāṭheyyaṃ pahīyissati, māyāvissa māyā pahīyissati, pāpicchassa pāpikā icchā pahīyissati, micchādiṭṭhikassa micchādiṭṭhi pahīyissatī’ti. Yasmā ca kho ahaṃ, bhikkhave, saṅghāṭikampi idhekaccaṃ passāmi abhijjhāluṃ byāpannacittaṃ kodhanaṃ upanāhiṃ makkhiṃ paḷāsiṃ issukiṃ macchariṃ saṭhaṃ māyāviṃ pāpicchaṃ micchādiṭṭhikaṃ, tasmā na saṅghāṭikassa saṅghāṭidhāraṇamattena sāmaññaṃ vadāmi.

“Acelakassa ce, bhikkhave…pe… rajojallikassa ce, bhikkhave…pe… udakorohakassa ce, bhikkhave…pe… rukkhamūlikassa ce, bhikkhave…pe… abbhokāsikassa ce, bhikkhave…pe… ubbhaṭṭhakassa ce, bhikkhave…pe… pariyāyabhattikassa ce, bhikkhave…pe… mantajjhāyakassa ce, bhikkhave…pe… jaṭilakassa ce, bhikkhave, jaṭādhāraṇamattena abhijjhālussa abhijjhā pahīyetha, byāpannacittassa byāpādo pahīyetha, kodhanassa kodho pahīyetha, upanāhissa upanāho pahīyetha, makkhissa makkho pahīyetha, paḷāsissa paḷāso pahīyetha, issukissa issā pahīyetha, maccharissa macchariyaṃ pahīyetha, saṭhassa sāṭheyyaṃ pahīyetha, māyāvissa māyā pahīyetha, pāpicchassa pāpikā icchā pahīyetha, micchādiṭṭhikassa micchādiṭṭhi pahīyetha, tamenaṃ mittāmaccā ñātisālohitā jātameva naṃ jaṭilakaṃ kareyyuṃ, jaṭilakattameva [jaṭilakatte ceva (ka.)] samādapeyyuṃ – ‘ehi tvaṃ, bhadramukha, jaṭilako hohi, jaṭilakassa te sato jaṭādhāraṇamattena abhijjhālussa abhijjhā pahīyissati byāpannacittassa byāpādo pahīyissati, kodhanassa kodho pahīyissati…pe… pāpicchassa pāpikā icchā pahīyissati micchādiṭṭhikassa micchādiṭṭhi pahīyissatī’ti. Yasmā ca kho ahaṃ, bhikkhave, jaṭilakampi idhekaccaṃ passāmi abhijjhāluṃ byāpannacittaṃ kodhanaṃ upanāhiṃ makkhiṃ palāsiṃ issukiṃ macchariṃ saṭhaṃ māyāviṃ pāpicchaṃ micchādiṭṭhiṃ, tasmā na jaṭilakassa jaṭādhāraṇamattena sāmaññaṃ vadāmi.

438. “Kathañca, bhikkhave, bhikkhu samaṇasāmīcippaṭipadaṃ paṭipanno hoti? Yassa kassaci, bhikkhave, bhikkhuno abhijjhālussa abhijjhā pahīnā hoti, byāpannacittassa byāpādo pahīno hoti, kodhanassa kodho pahīno hoti, upanāhissa upanāho pahīno hoti, makkhissa makkho pahīno hoti, paḷāsissa paḷāso pahīno hoti, issukissa issā pahīnā hoti, maccharissa macchariyaṃ pahīnaṃ hoti, saṭhassa sāṭheyyaṃ pahīnaṃ hoti, māyāvissa māyā pahīnā hoti, pāpicchassa pāpikā icchā pahīnā hoti, micchādiṭṭhikassa micchādiṭṭhi pahīnā hoti – imesaṃ kho ahaṃ, bhikkhave, samaṇamalānaṃ samaṇadosānaṃ samaṇakasaṭānaṃ āpāyikānaṃ ṭhānānaṃ duggativedaniyānaṃ pahānā ‘samaṇasāmīcippaṭipadaṃ paṭipanno’ti vadāmi. So sabbehi imehi pāpakehi akusalehi dhammehi visuddhamattānaṃ samanupassati ( ) [(vimuttamattānaṃ samanupassati) (sī. syā. kaṃ. pī.)]. Tassa sabbehi imehi pāpakehi akusalehi dhammehi visuddhamattānaṃ samanupassato ( ) [(vimuttamattānaṃ samanupassato) (sī. syā. kaṃ. pī.)] pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati.

“So mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Seyyathāpi, bhikkhave, pokkharaṇī acchodakā sātodakā sītodakā setakā supatitthā ramaṇīyā. Puratthimāya cepi disāya puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito. So taṃ pokkharaṇiṃ āgamma vineyya udakapipāsaṃ vineyya ghammapariḷāhaṃ…pe… pacchimāya cepi disāya puriso āgaccheyya…pe… uttarāya cepi disāya puriso āgaccheyya…pe… dakkhiṇāya cepi disāya puriso āgaccheyya. Yato kuto cepi naṃ puriso āgaccheyya ghammābhitatto ghammapareto, kilanto tasito pipāsito. So taṃ pokkharaṇiṃ āgamma vineyya udakapipāsaṃ, vineyya ghammapariḷāhaṃ. Evameva kho, bhikkhave, khattiyakulā cepi agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma, evaṃ mettaṃ karuṇaṃ muditaṃ upekkhaṃ bhāvetvā labhati ajjhattaṃ [tamahaṃ (ka.)] vūpasamaṃ [tamahaṃ (ka.)]. Ajjhattaṃ vūpasamā ‘samaṇasāmīcippaṭipadaṃ paṭipanno’ti vadāmi. Brāhmaṇakulā cepi…pe… vessakulā cepi…pe… suddakulā cepi…pe… yasmā kasmā cepi kulā agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma, evaṃ mettaṃ karuṇaṃ muditaṃ upekkhaṃ bhāvetvā labhati ajjhattaṃ vūpasamaṃ. Ajjhattaṃ vūpasamā ‘samaṇasāmīcippaṭipadaṃ paṭipanno’ti vadāmi.

“Khattiyakulā cepi agārasmā anagāriyaṃ pabbajito hoti. So ca āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Āsavānaṃ khayā samaṇo hoti. Brāhmaṇakulā cepi…pe… vessakulā cepi… suddakulā cepi… yasmā kasmā cepi kulā agārasmā anagāriyaṃ pabbajito hoti, so ca āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Āsavānaṃ khayā samaṇo hotī”ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Cūḷaassapurasuttaṃ niṭṭhitaṃ dasamaṃ.

Mahāyamakavaggo niṭṭhito catuttho.

Tassuddānaṃ –

Giñjakasālavanaṃ pariharituṃ, paññavato puna saccakanisedho;

Mukhavaṇṇapasīdanatāpindo, kevaṭṭaassapurajaṭilena.

☸---------------------------------------------------------------------

第四十 马邑小经 Cūḷaassapurasuttaṃ

我是这样听说的。

一时，世尊住在鸯伽国一个叫做马邑的村镇。在那里，世尊召唤比丘们说：“比丘们！”

那些比丘回答世尊：“世尊！” 世尊这样说道：

“比丘们！世人知道你们是‘沙门，沙门’。当你们被问到‘你们是谁？’时，你们也自

称‘我们是沙门’。比丘们！你们既然有这样的名号，有这样的自称，就应当这样学习：‘那些符合沙门的实践之道（samaṇasāmīcippaṭipadā），我们应当去实践；

这样，我们的这个名号就是真实的，自称也就是符合事实的。我们受用谁的衣服、食物、

住所、治病所需的医药资具，这些布施者的行为，将因我们的修行而获得大果报、大利益，

而且我们这次出家也就不会白费，将会有成果、有收获。’比丘们！你们确实应当这样学习。

比丘们！怎样是比丘没有遵循符合沙门的实践之道呢？任何比丘，如果是贪婪的（abhijjhālu）而没有舍弃贪欲（abhijjhā），如果是心怀嗔恨的（byāpannacitta）

而没有舍弃嗔恨（byāpāda），如果是易怒的（kodhana）而没有舍弃愤怒（kodha），如果是心怀怨恨的（upanāhī）

而没有舍弃怨恨（upanāha），如果是伪善的（makkhī）而没有舍弃伪善（makkha），如果是恶意的（paḷāsī）

而没有舍弃恶意（paḷāsa），如果是嫉妒的（issukī）而没有舍弃嫉妒（issā），如果是吝啬的（maccharī）

而没有舍弃吝啬（macchariya），如果是狡诈的（saṭha）而没有舍弃狡诈（sāṭheyya），如果是欺瞒的（māyāvī）

而没有舍弃欺瞒（māyā），如果是欲望邪恶的（pāpiccha）而没有舍弃邪恶欲望（pāpikā icchā），如果是持有邪见的（micchādiṭṭhika）

而没有舍弃邪见（micchādiṭṭhi）。比丘们！对于这些沙门的污垢（samaṇamala）、沙门的

过失（samaṇadosa）、沙门的渣滓（samaṇakasaṭa）、导致堕入恶趣（āpāyika）、感受恶报（duggativedanīya）的因素没有被舍弃，

我说他没有遵循符合沙门的实践之道。比丘们！这就像

一种叫做‘mataja’的武器，两面有刃，磨得锋利，却用僧伽梨衣（大衣）包裹覆盖起来。比丘们！我说的这种比丘的

出家就像这样。

比丘们！我不会因为仅仅披着僧伽梨衣，就说他是沙门。比丘们！我不会因为仅仅是裸体修行者，就说他是沙门。比丘们！我不会因为仅仅身涂泥尘者，就说他是沙门。比丘们！我不会因为仅仅是入水修行者，就说他是沙门。比丘们！我不会因为仅仅住在树下者，就说他是沙门。比丘们！我不会因为仅仅住在露天处者，就说他是沙门。比丘们！我不会因为仅仅是站立修行者，就说他是沙门。比丘们！我不会因为仅仅是按规定时间进食者，就说他是沙门。比丘们！我不会因为仅仅是念诵咒语者，就说他是沙门。比丘们！我不会因为仅仅留着辫发者，就说他是沙门。比丘们！如果仅仅因为披着僧伽梨衣，就能使贪婪者的贪欲被舍弃、使心怀嗔恨者的嗔恨被舍弃、使易怒者的愤怒被舍弃，

使心怀怨恨者的怨恨被舍弃，使伪善者的伪善被舍弃，使恶意者的恶意被舍弃，使嫉妒者的嫉妒被舍弃，使吝啬者的吝啬被舍弃，使狡诈者的狡诈被舍弃，使欺瞒者的欺瞒被舍弃，使欲望邪恶者的邪恶欲望被舍弃，使持有邪见者的邪见被舍弃，那么他的朋友、同僚、亲戚、

族人，就会让刚出生的他披上僧伽梨衣，应劝导他接受披僧伽梨衣的做法说：‘来吧，贤者！请披上僧伽梨衣吧！只要

你是披着僧伽梨衣的人，仅仅因为披着僧伽梨衣，你这个贪婪者的贪欲就会被舍弃，心怀嗔恨者的嗔恨就会被舍弃，易怒者的愤怒就会被舍弃，心怀怨恨者的怨恨就会被舍弃，伪善者的伪善就会被舍弃，恶意者的恶意就会被舍弃，嫉妒者的嫉妒就会被舍弃，吝啬者的吝啬就会被舍弃，狡诈者的狡诈就会被舍弃，欺瞒者的欺瞒就会被舍弃，欲望邪恶者的邪恶欲望就会被舍弃，持有邪见者的邪见就会被舍弃。’然而，比丘们！

我确实在这里见到一些披着僧伽梨衣的人，却是贪婪的、心怀嗔恨的、易怒的、心怀怨恨的、伪善的、恶意的、嫉妒的、吝啬的、狡诈的、欺瞒的、欲望邪恶的、

持有邪见的。因此，我不会因为仅仅披着僧伽梨衣，就说他是沙门。比丘们：如果裸体修行者……

（省略）……因为仅仅是裸体修行……（省略）……如果身涂泥尘者仅仅因为身涂泥尘……如果入水修行者……仅仅因为入水修行……如果住在树下者

……仅仅因为住在树下……如果住在露天处者……仅仅因为住在露天处……如果站立修行者……仅仅因为站立而非坐下……

如果按规定时间进食者……仅仅因为按规定时间进食……如果念诵咒语者……仅仅因为念诵咒语……如果留着辫发者仅仅因为留着辫发，就能使贪婪者

舍弃贪欲，使心怀嗔恨者舍弃嗔恨……乃至……使持有邪见者舍弃邪见，那么他（的）朋友、

同僚、亲戚、族人，就会让刚出生的他留起辫发，劝导他接受留辫发的做法：‘来吧，贤者！请留起辫发吧！

因为只要你是留着辫发的人，仅仅因为留着辫发，你这个贪婪者的贪欲就会被舍弃，心怀嗔恨者的嗔恨就会被舍弃……乃至

……欲望邪恶者的邪恶欲望就会被舍弃，持有邪见者的邪见就会被舍弃。’比丘们！但我确实在这里见到一些留着辫发的人，却是贪婪的、心怀嗔恨的、易怒的、心怀怨恨的、

伪善的、恶意的、嫉妒的、吝啬的、狡诈的、欺瞒的、欲望邪恶的、持有邪见的。因此，我不会因为仅仅留着辫发，

就说他是沙门。

比丘们！怎样才是比丘遵循了符合沙门的实践之道呢？任何比丘，如果是贪婪的而贪欲已被舍弃，如果是心怀嗔恨的

而嗔恨已被舍弃，如果是易怒的而愤怒已被舍弃，如果是心怀怨恨的而怨恨已被舍弃，如果是伪善的而伪善已被舍弃，如果是恶意的而恶意已被舍弃，如果是嫉妒的

而嫉妒已被舍弃，如果是吝啬的而吝啬已被舍弃，如果是狡诈的而狡诈已被舍弃，如果是欺瞒的而欺瞒已被舍弃，如果是欲望邪恶的而邪恶欲望已被舍弃，如果是持有邪见的

而邪见已被舍弃。比丘们！对于这些沙门的污垢、沙门的过失、沙门的渣滓，

因为舍弃了导致堕入恶生、恶趣的因素，我说他遵循了符合沙门的实践之道。他观察到自己已经清净，远离了所有这些邪恶不善法，（他观察到自己已解脱）。当他

观察到自己已经清净，远离了所有这些邪恶不善法时，（当他观察到自己已解脱时），喜悦（pāmojja）就生起了；有了喜悦，就有喜（pīti）生起；心意

欢喜时，身体就变得轻安；身体轻安时，就感受到乐（sukha）；有乐的人，心就能得定。他以充满慈爱的心，遍满一

方而住；同样地，遍满第二[方]、第三[方]、第四[方]；像这样，向上、向下、向四周，于一切处，将心意等同一切众生，

以充满慈爱的、广大、无量、无怨恨、无恼害的心，遍满整个世界而住。他以充满悲悯的心……乃至……

遍满而住。他以充满喜悦（随喜）的心……乃至……遍满而住。他以充满舍离的心，遍满一方而住；同样地，遍满第二

[方]、第三[方]、第四[方]；像这样，向上、向下、向四周，于一切处，将心意等同一切众生，以充满舍离的、广大、无量、

无怨恨、无恼害的心，遍满而住。比丘们！譬如这里有一个莲池，水质清澈、甘甜、凉爽、

洁净，岸边平整，确实令人愉快。如果有一个人从东方来，被暑热所苦、被暑热所恼，疲惫、干渴、口渴，他来到那

个莲池就能消除口渴，就能消除暑热的苦恼……（省略）……如果有人从西方来……（省略）……或者从北方来……（省略）……或者从南方来。

或者从任何地方来的人，被暑热所苦、被暑热所恼、疲惫、干渴、口渴，来到这里，他来到那

个莲池就能消除口渴，消除暑热的苦恼。比丘们！同样的，如果有人出身刹帝利（王族）家庭，从在家而出家修行，他来到如来所教导的法和律中，

像这样修习慈、悲、喜、舍，就能获得内心的寂静。因为获得了内心的寂静，我说他遵循了符合沙门的实践之道。

如果有人出身婆罗门家庭……乃至……吠舍（平民）家庭……首陀罗（奴仆）家庭……或任何家庭，

也从在家而出家修行，他来到如来所教导的法和律中，像这样修习慈、悲、喜、舍，就能获得内心的寂静。

因为获得了内心的寂静，我说他遵循了符合沙门的实践之道。如果有人出身刹帝利（王族）家庭，从在家而出家修行，他通过灭尽诸漏，

就在现世亲身以超凡智慧（abhiññā）证悟并安住于无漏的心解脱、慧解脱。通过诸漏的灭尽，他成为了真正的沙门。

如果有人出身婆罗门家庭……吠舍家庭……首陀罗家庭……任何

家庭，也从在家而出家修行，他通过灭尽诸漏，就在现世亲身以超凡智慧证悟并安住于无漏的心

解脱、慧解脱。通过诸漏的灭尽，他成为了真正的沙门。”

世尊说完这番话后。那些比丘心生欢喜，信受奉行世尊的教导。

马邑小经第十终。

双大品第四终。

Tassuddānaṃ –

Giñjakasālavanaṃ pariharituṃ, paññavato puna saccakanisedho;

Mukhavaṇṇapasīdanatāpindo, kevaṭṭaassapurajaṭilena.

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第五品 双小品 Cūḷayamakavaggo

第四十一 萨罗村婆罗门经 Sāleyyakasuttaṃ

我是这样听说的。

一时，世尊在拘萨罗国游化，与庞大的比丘僧团同行，来到了一个叫做萨罗的拘萨罗婆罗门村庄。萨

罗村的婆罗门和居家人士们听说了：“尊者们！确实是那位释迦族的儿子！从释迦族出家修行的沙门乔达摩，正在拘萨

罗国游化，与庞大的比丘僧团同行，已经到达了萨罗村。而这位尊者乔达摩拥有这样美好的声誉：‘这位世尊确实是

阿罗汉、正等觉、明行具足、善逝、世间解、无上士、调御丈夫、天人师、佛陀、世尊。’

他对这个包含天神、魔罗、梵天的世界，以及沙门、婆罗门、天神和人类的群体，都亲身以超凡智慧证悟并加以教导。

他所宣说的法，初善、中善、后善，义理圆满，言辞善巧，开示了完全圆满、清净的梵行。能见到这样的

阿罗汉真是太好了！”所以，萨罗村的婆罗门和居家人士们，来到世尊那里。到了之后，有些人向世尊顶礼后，

坐在一边；有些人与世尊互相问候，说了些友善、值得记忆的话后，坐在一边；有些人向着世尊的方向合掌后，坐

于一面；有些人靠近世尊，报上自己的姓名和家族后，坐在一边；有些人则默默地坐在一边。坐在一边的

萨罗村婆罗门和居家人士们对世尊这样说：“尊敬的乔达摩！是什么原因、什么缘由，使得这里的某些众生，在身体败坏、死

亡之后，会投生到苦界、恶趣、堕处、地狱呢？又，尊敬的乔达摩！是什么原因、什么缘由，

使得这里的某些众生，在身体败坏、死亡之后，会投生到善趣、天界呢？”［世尊说：］“居家人士们！因为行为不如法、行为不正，

这样，这里的某些众生，在身体败坏、死亡之后，投生到苦界、恶趣、堕处、地狱。居家人士们！因为

行为如法、行为正直，这样，这里的某些众生，在身体败坏、死亡之后，投生到善趣、天界。”［他们说：］

“我们无法从尊敬的乔达摩这简略的说明中，详细理解其中未阐述的意义。如果尊敬的乔达摩能为我们说法，

使我们能够从尊敬的乔达摩这简略的说明中，详细理解其中未阐述的意义，那就太好了！”［世尊说：］“居家人士们！既然如此，

你们仔细听，好好放在心上，我将为你们说。”萨罗村的婆罗门和居家人士们回答世尊：“是的，尊者！我们乐意听闻。”

世尊这样说道：

“居家人士们！通过身体有三种不如法的行为、不正的行为；通过言语有四种不如法的行为、不正的行为；通过意念有三

种不如法的行为、不正的行为。居家人士们！怎样是通过身体的三种不如法的行为、不正的行为？在这里，有些人杀害生命：

残忍、双手沾满鲜血，专事杀戮打击、对众生没有慈悲心。又有些人偷盗（不与取）：

凡是属于他人的财物和资具，无论在村庄里还是在森林里，在没有被给予的情况下，以偷盗的方式拿走。

又有些人进行邪淫（爱欲邪行）：凡是受母亲保护、受父亲保护、

受父母保护、受兄弟保护、受姐妹保护、受亲戚保护、受同族保护、受法律（或风俗）保护的女性，有丈夫的女性，

受刑罚保护的女性，乃至只是（暂时）戴着花环订婚的女性，与这样的女性发生不正当关系。居家人士们！像这样，就是通过

身体的三种不如法的行为、不正的行为。居家人士们！怎样是通过言语的四种不如法的行为、不正的行为？在这里，有些人

说谎（妄语）：无论是在集会中、在众人中、在亲戚中、在团体中、或是在王宫中，被传唤

来作证时，被问道：‘喂，这位先生！把你所知道的说出来！’他不知道却说：‘我知道’；或者知道却说：‘我不知道’；

或者没看见却说：‘我看见了’；或者看见了却说：‘我没看见’。像这样，无论是为了自己、为了他人，还是为了少许利

益，而故意说谎。又有些人说离间语（两舌）：从这里听了话，为了离间这些人而去向另一处的人说；或者从

另一处听了话，为了离间那些人而来向这些人说。像这样，他是和睦关系的破坏者，或者是分裂关系的助长者。以离间

为好，以离间为乐，以离间为喜，说导致离间的话。又有些人说粗恶语：凡是那些刺耳、

粗暴、伤人、侮辱他人、引发周遭愤怒、不利于禅定的话，就说这样的话。又有些人说无益语（绮语）：

说不合时宜的话、不真实的话、无意义的话、不如法的话、不合律的话。说那些没有保存价值、不合时宜、没有根据、

没有节制、没有意义的话。居家人士们！像这样，就是通过言语的四种不如法的行为、不正的行为。

居家人士们！怎样是通过意念的三种不如法的行为、不正的行为？居家人士们！在这里，有些人是贪婪的（abhijjhālu）：对他人之

财物资具有贪欲。[想着：]‘啊！但愿那些属于别人的东西都变成我的！’ 又有些人心怀嗔恨（byāpannacitto）：内心充满恶毒的想法，想着：

‘让这些众生被杀害吧！被毁灭吧！被斩断吧！消失吧！或者干脆不存在吧！’ 又有些人持有邪见（micchādiṭṭhiko）：

持有颠倒的见解：‘没有布施[的功德]，没有祭祀[的功德]，没有供养[的功德]，没有善恶业

的果报；没有此世，没有他世；没有母亲（的恩情），没有父亲（的恩情）；没有化生的众生；于世间没有真正修行、走在正道上的沙门、婆罗门，

能够亲身以超凡智慧证悟并教导此世和他世。’ 居家人士们！像这样，就是通过意念的三种不如法的行为、

不正的行为。居家人士们！就是因为这些不如法的行为、不正的行为，这样，这里的某些众生，在身体败坏、死亡之后，投生到苦界、

恶趣、堕处、地狱。

居家人士们！通过身体有三种如法的行为、正直的行为；通过言语有四种如法的行为、正直的行为；通过意念有三种如法的行为、

正直的行为。居家人士们！怎样是通过身体的三种如法的行为、正直的行为？居家人士们！在这里，有些人舍弃杀生、远离杀

生、放下刀、放下棍棒、有惭愧心、有慈悲心，怜悯一切生命的福祉而住。舍弃偷盗（不与取），远离偷盗，

无论在村庄里还是在森林里，凡是属于他人的财物，在没有被给予的情况下，不以偷盗的方式拿走。对于邪淫舍弃、远离

邪淫，凡是受母亲保护、受父亲保护、（受父母保护、）受兄弟保护、受姐妹保护、受亲戚保护、以及

有丈夫的女性，受刑罚保护的女性，乃至只是（暂时）戴着花环订婚的女性，不与这样的女性发生不正当关系。

居家人士们！像这样，就是通过身体的三种如法的行为、正直的行为。居家人士们！怎样是通过言语的四种如法的行为、

正直的行为？居家人士们！在这里，有些人舍弃谎言（妄语）成为远离谎言者，无论是在集会中、在众人中、或是在

亲戚中、在团体中、或是在王宫中，被传唤来作证时，被问道：‘喂，这位先生！把你所知道的说出来。’

他不知道就说：‘我不知道’；知道就说：‘我知道’；没看见就说：‘我没看见’；看见了就说：‘我看见了’。

像这样，无论是为了自己、为了他人，还是为了少许的利益，都不会故意说谎。舍弃离间语，

成为远离离间语者：从这里听了话，不会为了离间这些人而去向另一处的人说；或者从另一处听了话，不会为了离间那些人而来向这些人说。

像这样，他是分裂关系的调解者，或者是和睦关系的促进者。以和合为好，以和

合为乐，以和合为喜，而说促成和合的话。舍弃粗恶语，远离粗恶语。说那些温和、悦耳、

动听、深入人心，优雅、令众人喜爱、令众人愉悦的话语。舍弃无益语，远离无益语。说合时宜

的话、真实的话、有意义的话、如法的话、合律的话。说话把握时机、有根据、有节制，

包含意义。居家人士们！“像这样，就是通过言语的四种如法的行为、正直的行为。居家人士们！

怎样是通过意念的三种如法的行为、正直的行为？居家人士们！在这里，有些人是不贪婪的（anabhijjhālu），对他人之财物资具

没有贪欲：‘啊！确实不贪求他人的财物为己有。’ 又有些人心无嗔恨（abyāpannacitto），没有恶毒的想法：‘愿

这些众生没有怨恨、没有恼害、没有烦恼、幸福地，守护他们自己。’ 又有些人持有正见（sammādiṭṭhiko），持

不颠倒之见：‘有布施[的功德]，有祭祀[的功德]，有供养[的功德]；有善行、

恶行的果报；有此世，有他世；有母亲（的恩情），有父亲（的恩情）；有化生的众生；于世间有真正修行、

走在正道上的沙门、婆罗门，能够亲身以超凡智慧证悟并教导此世和他世。’ 居家人士们！像这样，就是通过

意念的三种如法的行为、正直的行为。居家人士们！就是因为这些如法的行为、正直的行为，这里的某些众生，在身体败坏、死亡

之后，投生到善趣、天界。

居家人士们！如果行持法行、正行的人希望：‘啊！愿我在此身坏死之后能投生为富有的刹帝利（王族）！’则他

在此身坏死之后投生为富有的刹帝利，这是有可能发生的。是什么原因呢？因为他确实是行持法行、正行的人。

居家人士们！如果行持法行、正行的人这样希望：‘啊！愿我在此身坏死之后能投生为富有的婆罗门

……乃至……富有的居家人士！’他在此身坏死之后则会投生为富有的居家人士。是什么原因呢？像这样，

他确实是行持法行、正行的人。居家人士们！如果行持法行、正行的人希望：‘啊！愿我在此身坏死之后，

能投生到四大天王天……乃至……三十三天……焰摩天……兜率天……化乐天……他化

自在天……梵众天……光天……少光天……无量光天……光音天……净天……少净

天……无量净天……遍净天……广果天……无烦天……无热天……善见天……善现

天……色究竟天……空无边处天……识无边处天……无所有处天……乃至非想

非非想处天！’他在此身坏死之后将投生于非想非非想处天，这是有可能发生的。是什么原因呢？像这样，他确实

为行持法行、正行的人。居家人士们！如果行持法行、正行的人希望：‘啊！我愿通过诸漏的灭

尽而达到无漏的心解脱、慧解脱，就在现世亲身以超凡智慧证悟并安住其中！’他就能通过诸漏的灭尽而

达到无漏的心解脱、慧解脱，就在现世亲身以超凡智慧证悟并安住其中。是什么原因呢？像这样，他确实是

行持法行、正行的人。”

听完这番话后，萨罗村的婆罗门和居家人士们对世尊说道：“太好了！尊敬的乔达摩！太好了！尊敬的乔达摩！

尊敬的乔达摩！就像把倒下的扶起来，把遮盖的显露出来，给迷路的人指明道路，在黑暗中举起油灯，让有眼睛的人能看见

东西！就这样，尊敬的乔达摩用种种方式阐明了法。我们现在皈依尊者乔达摩、[皈依]法、

[皈依]比丘僧团。愿尊者乔达摩接受我们为优婆塞（在家男弟子），从今日起，终生皈依[佛、法、僧]！”

萨罗村婆罗门经第一终。

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《1》Mūlapaṇṇāsapāḷi 根本分五十经篇 (MN 1-50, 1-513)/5. Cūḷayamakavagga 双小品 (MN 41-50, 439-513)”

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【经名】 5.2 Verañjakasutta 鞞兰若村婆罗门经 (MN 42, 444-448)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Verañjakasuttaṃ

444. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena verañjakā brāhmaṇagahapatikā sāvatthiyaṃ paṭivasanti kenacideva karaṇīyena. Assosuṃ kho verañjakā brāhmaṇagahapatikā – “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ; kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti’. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī”ti.

Atha kho verañjakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu; appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu; appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu; appekacce bhagavato santike nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu; appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho verañjakā brāhmaṇagahapatikā bhagavantaṃ etadavocuṃ – “ko nu kho, bho gotama, hetu, ko paccayo yena midhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti? Ko pana, bho gotama, hetu, ko paccayo yena midhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī”ti?

“Adhammacariyāvisamacariyāhetu kho, gahapatayo, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti. Dhammacariyāsamacariyāhetu kho, gahapatayo, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī”ti.

“Na kho mayaṃ imassa bhoto gotamassa saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, vitthārena atthaṃ ājānāma. Sādhu no bhavaṃ gotamo tathā dhammaṃ desetu yathā mayaṃ imassa bhoto gotamassa saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, vitthārena atthaṃ ājāneyyāmā”ti. “Tena hi, gahapatayo, suṇātha sādhukaṃ manasi karotha, bhāsissāmī”ti. “Evaṃ bho”ti kho verañjakā brāhmaṇagahapatikā bhagavato paccassosuṃ. Bhagavā etadavoca –

445. “Tividhaṃ kho, gahapatayo, kāyena adhammacārī visamacārī hoti, catubbidhaṃ vācāya adhammacārī visamacārī hoti, tividhaṃ manasā adhammacārī visamacārī hoti.

“Kathañca, gahapatayo, tividhaṃ kāyena adhammacārī visamacārī hoti? Idha, gahapatayo, ekacco pāṇātipātī hoti. Luddo lohitapāṇi hatappahate niviṭṭho adayāpanno pāṇabhūtesu. Adinnādāyī kho pana hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ… taṃ adinnaṃ theyyasaṅkhātaṃ ādātā hoti. Kāmesumicchācārī kho pana hoti. Yā tā māturakkhitā… tathārūpāsu cārittaṃ āpajjitā hoti. Evaṃ kho, gahapatayo, tividhaṃ kāyena adhammacārī visamacārī hoti.

“Kathañca, gahapatayo, catubbidhaṃ vācāya adhammacārī visamacārī hoti? Idha, gahapatayo, ekacco musāvādī hoti. Sabhāgato vā… sampajānamusā bhāsitā hoti. Pisuṇavāco kho pana hoti. Ito sutvā amutra akkhātā… vaggakaraṇiṃ vācaṃ bhāsitā hoti. Pharusavāco kho pana hoti. Yā sā vācā aṇḍakā kakkasā… tathārūpiṃ vācaṃ bhāsitā hoti. Samphappalāpī kho pana hoti. Akālavādī… apariyantavatiṃ anatthasaṃhitaṃ. Evaṃ kho, gahapatayo, catubbidhaṃ vācāya adhammacārī visamacārī hoti.

“Kathañca, gahapatayo, tividhaṃ manasā adhammacārī visamacārī hoti? Idha, gahapatayo, ekacco abhijjhālu hoti…pe… taṃ mamassā’ti. Byāpannacitto kho pana hoti paduṭṭhamanasaṅkappo – ime sattā haññantu vā… mā vā ahesun’ti. Micchādiṭṭhiko kho pana hoti viparītadassano – ‘natthi dinnaṃ, natthi yiṭṭhaṃ… sacchikatvā pavedentī’ti. Evaṃ kho, gahapatayo, tividhaṃ manasā adhammacārī visamacārī hoti.

“Evaṃ adhammacariyāvisamacariyāhetu kho, gahapatayo, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.

446. “Tividhaṃ kho, gahapatayo, kāyena dhammacārī samacārī hoti, catubbidhaṃ vācāya dhammacārī samacārī hoti, tividhaṃ manasā dhammacārī samacārī hoti.

“Kathañca, gahapatayo, tividhaṃ kāyena dhammacārī samacārī hoti? Idha, gahapatayo, ekacco pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. Adinnādānaṃ pahāya adinnādānā paṭivirato hoti, yaṃ taṃ parassa… taṃ nādinnaṃ theyyasaṅkhātaṃ ādātā hoti. Kāmesumicchācāraṃ pahāya… tathārūpāsu na cārittaṃ āpajjitā hoti. Evaṃ kho, gahapatayo, tividhaṃ kāyena dhammacārī samacārī hoti.

“Kathañca, gahapatayo, catubbidhaṃ vācāya dhammacārī samacārī hoti? Idha, gahapatayo, ekacco musāvādaṃ pahāya musāvādā paṭivirato hoti. Sabhāgato vā…pe… na sampajānamusā bhāsitā hoti. Pisuṇaṃ vācaṃ pahāya… samaggakaraṇiṃ vācaṃ bhāsitā hoti. Pharusaṃ vācaṃ pahāya… tathārūpiṃ vācaṃ bhāsitā hoti. Samphappalāpaṃ pahāya… kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ. Evaṃ kho, gahapatayo, catubbidhaṃ vācāya dhammacārī samacārī hoti.

“Kathañca, gahapatayo, tividhaṃ manasā dhammacārī samacārī hoti? Idha, gahapatayo, ekacco anabhijjhālu hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ taṃ nābhijjhātā hoti ‘aho vata yaṃ parassa, taṃ mamassā’ti. Abyāpannacitto kho pana hoti appaduṭṭhamanasaṅkappo – ‘ime sattā averā abyābajjhā anīghā sukhī attānaṃ pariharantū’ti. Sammādiṭṭhiko kho pana hoti aviparītadassano – ‘atthi dinnaṃ, atthi yiṭṭhaṃ… sayaṃ abhiññā sacchikatvā pavedentī’ti. Evaṃ kho, gahapatayo, tividhaṃ manasā dhammacārī samacārī hoti.

“Evaṃ dhammacariyāsamacariyāhetu kho, gahapatayo, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.

447. “Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā khattiyamahāsālānaṃ sahabyataṃ upapajjeyyan’ti; ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā khattiyamahāsālānaṃ sahabyataṃ upapajjeyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī.

“Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā brāhmaṇamahāsālānaṃ gahapatimahāsālānaṃ sahabyataṃ upapajjeyyan’ti; ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā gahapatimahāsālānaṃ sahabyataṃ upapajjeyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī.

“Ākaṅkeyya ce, gahapatayo, dhammacārī samacārī – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyyan’ti; ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī.

“Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā tāvatiṃsānaṃ devānaṃ… yāmānaṃ devānaṃ… tusitānaṃ devānaṃ… nimmānaratīnaṃ devānaṃ… paranimmitavasavattīnaṃ devānaṃ… brahmakāyikānaṃ devānaṃ sahabyataṃ upapajjeyyan’ti; ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā brahmakāyikānaṃ devānaṃ sahabyataṃ upapajjeyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī.

“Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā ābhānaṃ devānaṃ sahabyataṃ upapajjeyyan’ti; ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā ābhānaṃ devānaṃ sahabyataṃ upapajjeyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī.

“Ākaṅkheyya ce, gahapatayo, dhammacārī samacārī ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā parittābhānaṃ devānaṃ…pe… appamāṇābhānaṃ devānaṃ… ābhassarānaṃ devānaṃ… parittasubhānaṃ devānaṃ… appamāṇasubhānaṃ devānaṃ… subhakiṇhānaṃ devānaṃ … vehapphalānaṃ devānaṃ… avihānaṃ devānaṃ… atappānaṃ devānaṃ… sudassānaṃ devānaṃ… sudassīnaṃ devānaṃ… akaniṭṭhānaṃ devānaṃ… ākāsānañcāyatanūpagānaṃ devānaṃ… viññāṇañcāyatanūpagānaṃ devānaṃ… ākiñcaññāyatanūpagānaṃ devānaṃ… nevasaññānāsaññāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjeyyan’ti; ṭhānaṃ kho panetaṃ vijjati, yaṃ so kāyassa bhedā paraṃ maraṇā nevasaññānāsaññāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjeyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī.

“Ākaṅkheyya ce gahapatayo dhammacārī samacārī – ‘aho vatāhaṃ āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyan’ti; ṭhānaṃ kho panetaṃ vijjati, ‘yaṃ so āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya. Taṃ kissa hetu? Tathā hi so dhammacārī samacārī’”ti.

448. Evaṃ vutte, verañjakā brāhmaṇagahapatikā bhagavantaṃ etadavocuṃ – “abhikkantaṃ, bho gotama, abhikkantaṃ bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, cakkhumanto rūpāni dakkhantīti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Ete mayaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupete saraṇaṃ gate”ti.

Verañjakasuttaṃ niṭṭhitaṃ dutiyaṃ.

☸---------------------------------------------------------------------

第四十二 鞞兰若村婆罗门经 Verañjakasuttaṃ

我是这样听说的。

某一时候，世尊住在舍卫城的祇陀林给孤独园。那时，鞞兰若村的婆罗门和居士们，因为某些要事暂住在舍卫城。鞞兰若村的婆罗门和居士们听说：“确实，释迦族的儿子，从释迦族出家的沙门乔达摩，住在舍卫城的祇陀林给孤独园。那位尊敬的乔达摩有这样美好的声誉远扬：‘像这样，那位世尊是阿罗汉、正等正觉、明行具足、善逝、世间解、无上士、调御丈夫、天人导师、佛陀、世尊。’他对于这个包含天、魔、梵的世界，以及沙门、婆罗门、天、人的众生，都亲身了知、证悟并教导。他所说的法，开端善、中间善、结尾善，义理圆满，言辞具足；他阐明了完全圆满、清净的梵行。能见到这样的阿罗汉，真是太好了！”

于是，鞞兰若村的婆罗门和居士们，前往世尊的住处。到达后，有些人向世尊行礼后，坐在一边；有些人与世尊互相问候，说了些应酬、友好的话后，坐在一边；有些人向世尊合掌后，坐在一边；有些人在世尊面前报上自己的姓名和家族后，坐在一边。坐在一边的鞞兰若村婆罗门和居士们对世尊这样说：“尊敬的乔达摩！是什么原因，是什么缘由，使得这里的某些众生，在身体败坏、死亡之后，投生到恶道、不幸的去处、堕落之处、地狱呢？又，尊敬的乔达摩！是什么原因，是什么缘由，使得这里的某些众生，在身体败坏、死亡之后，投生到善趣、天界呢？”[世尊说：] “居士们！因为行为不如法、不正直，所以，这里的某些众生，在身体败坏、死亡之后，投生到恶道、不幸的去处、堕落之处、地狱。居士们！因为行为如法、正直，所以，这里的某些众生，在身体败坏、死亡之后，投生到善趣、天界。”[他们说：] “我们对于尊敬的乔达摩您简略的说明，未能详细地理解其意义。如此，尊敬的乔达摩！如果您能为我们详细说法，那就太好了，这样我们就能对尊敬的乔达摩您简略说明的意义，获得详细的理解。”[世尊说：] “居士们！既然如此，你们要仔细听，好好思考，我将为你们解说。”鞞兰若村的婆罗门和居士们回答世尊：“好的，尊者。”世尊于是这样说：

“居士们！通过身体有三种不如法的行为、不正当的行为……

[以下重复第四十一经第二段的开头到结尾。但是‘不如法行、不正行’替换为‘不如法行者、不正行者’。‘不如法行者、不正行者’替换为‘如法行者、正行者’，‘萨罗村人’替换为‘鞞兰若村人’]

……[愿世尊乔达摩！请接受我们从今以后，终身皈依[佛、法、僧]。]成为优婆塞。

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2565.8.15 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《1》Mūlapaṇṇāsapāḷi 根本分五十经篇 (MN 1-50, 1-513)/5. Cūḷayamakavagga 双小品 (MN 41-50, 439-513)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.3 Mahāvedallasutta 有明大经 (MN 43, 449-459)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Mahāvedallasuttaṃ

有明大经

449. Evaṃ me sutaṃ –

我是这样听说的。

ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.

某一时候，世尊住在舍卫城的祇陀林给孤独园。

Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami;

那时，尊者大拘稀罗在傍晚时分从独坐禅修中起来，前往尊者舍利弗的住处。

upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi.

到达后，与尊者舍利弗互相问候，

Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.

说了些应酬、友好的话后，坐在一边。

Ekamantaṃ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca –

坐在一边的尊者大拘稀罗对尊者舍利弗这样说：

“‘Duppañño duppañño’ti, āvuso, vuccati. Kittāvatā nu kho, āvuso, duppaññoti vuccatī”ti?

“尊者！我们说‘没有智慧，没有智慧’。尊者！要到什么程度，才被称为‘没有智慧’呢？”

“‘Nappajānāti nappajānātī’ti kho, āvuso, tasmā duppaññoti vuccati.

舍利弗说：“尊者！因为说‘他不理解，他不理解’，所以被称为‘没有智慧’。

“Kiñca nappajānāti?

他不理解什么呢？

‘Idaṃ dukkhan’ti nappajānāti,

他不理解‘这是苦’，

‘ayaṃ dukkhasamudayo’ti nappajānāti,

他不理解‘这是苦的集起’，

‘ayaṃ dukkhanirodho’ti nappajānāti,

他不理解‘这是苦的寂灭’，

‘ayaṃ dukkhanirodhagāminī paṭipadā’ti nappajānāti. 彼无慧‘此是苦灭道迹也。’

他不理解‘这是导致苦寂灭的道路’。

‘Nappajānāti nappajānātī’ti kho, āvuso,

尊者！因为‘他不理解，他不理解’，

tasmā duppaññoti vuccatī”ti.

所以被称为‘没有智慧’。”

“‘Sādhāvuso’ti kho āyasmā mahākoṭṭhiko āyasmato sāriputtassa bhāsitaṃ abhinanditvā anumoditvā

“说得好！尊者！”尊者大拘稀罗对尊者舍利弗所说的话感到非常欢喜、随喜。

āyasmantaṃ sāriputtaṃ uttariṃ pañhaṃ apucchi –

他又进一步问尊者舍利弗：

“‘Paññavā paññavā’ti, āvuso, vuccati. Kittāvatā nu kho, āvuso, paññavāti vuccatī”ti?

“尊者！我们说‘有智慧，有智慧’。尊者！要到什么程度，才被称为‘有智慧’呢？”

“‘Pajānāti pajānātī’ti kho, āvuso, tasmā paññavāti vuccati.

舍利弗说：“尊者！因为说‘他理解，他理解’，所以被称为‘有智慧’。

“Kiñca pajānāti?

他理解什么呢？

‘Idaṃ dukkhan’ti pajānāti,

他理解‘这是苦’，

‘ayaṃ dukkhasamudayo’ti pajānāti,

他理解‘这是苦的集起’，

‘ayaṃ dukkhanirodho’ti pajānāti,

他理解‘这是苦的寂灭’，

‘ayaṃ dukkhanirodhagāminī paṭipadā’ti pajānāti.

他理解‘这是导致苦寂灭的道路’。

‘Pajānāti pajānātī’ti kho, āvuso, tasmā paññavāti vuccatī”ti.

尊者！因为‘他理解，他理解’，所以被称为‘有智慧’。”

“‘Viññāṇaṃ viññāṇan’ti, āvuso, vuccati. Kittāvatā nu kho, āvuso, viññāṇanti vuccatī”ti?

“尊者！我们说‘识，识’。尊者！要到什么程度，才被称为‘识’呢？”

“‘Vijānāti vijānātī’ti kho, āvuso, tasmā viññāṇanti vuccati.

“尊者！因为说‘他认知，他认知’，所以被称为‘识’。

“Kiñca vijānāti?

他认知什么呢？

Sukhantipi vijānāti,

他认知‘乐’，

dukkhantipi vijānāti,

他认知‘苦’，

adukkhamasukhantipi vijānāti.

他认知‘不苦不乐’。

‘Vijānāti vijānātī’ti kho, āvuso, tasmā viññāṇanti vuccatī”ti.

尊者！因为‘他认知，他认知’，所以被称为‘识’。”

☼ 【慧与识的差异 ➾ 全然无偏 ➾ 全心全意】

☆ 识 ➾ 偏见、偏爱、偏心 ➾ 多心多意。

“Yā cāvuso, paññā yañca viññāṇaṃ –

“尊者，这智慧和这识，

ime dhammā saṃsaṭṭhā udāhu visaṃsaṭṭhā?

这些法是混合在一起的，还是分开的？

Labbhā ca panimesaṃ dhammānaṃ vinibbhujitvā [vinibbhujjitvā vinibbhujjitvā (ka.)] vinibbhujitvā nānākaraṇaṃ paññāpetun”ti?

是否可能将这些法分开、分析之后，指出它们的不同之处呢？”

“Yā cāvuso, paññā yañca viññāṇaṃ – ime dhammā saṃsaṭṭhā, no visaṃsaṭṭhā.

“尊者！这智慧和这识，这些法是混合在一起的，不是分开的。

Na ca labbhā imesaṃ dhammānaṃ vinibbhujitvā vinibbhujitvā nānākaraṇaṃ paññāpetuṃ.

并且不可能将这些法分开、分析之后，指出它们的不同之处。

Yaṃ hāvuso [yañcāvuso (syā. kaṃ. ka.)], pajānāti taṃ vijānāti, yaṃ vijānāti taṃ pajānāti.

尊者！一个人所理解的(paññā)，就是他所认知的(viññāṇa)；他所认知的，就是他所理解的。

Tasmā ime dhammā saṃsaṭṭhā, no visaṃsaṭṭhā.

因此，这些法是混合在一起的，不是分开的。

Na ca labbhā imesaṃ dhammānaṃ vinibbhujitvā vinibbhujitvā nānākaraṇaṃ paññāpetun”ti.

并且不可能将这些法分开、分析之后，指出它们的不同之处。”

“Yā cāvuso, paññā yañca viññāṇaṃ – imesaṃ dhammānaṃ saṃsaṭṭhānaṃ no visaṃsaṭṭhānaṃ kiṃ nānākaraṇan”ti?

“尊者！既然智慧和识，这些法是混合的，不是分开的，那么它们有什么不同呢？”

“Yā cāvuso, paññā yañca viññāṇaṃ –

“尊者！这智慧和这识，

imesaṃ dhammānaṃ saṃsaṭṭhānaṃ no visaṃsaṭṭhānaṃ paññā bhāvetabbā,

这些法是混合的，不是分开的，

viññāṇaṃ pariññeyyaṃ.

智慧(paññā)应当被培育发展，识(viññāṇa)应当被完全了知。

Idaṃ nesaṃ nānākaraṇan”ti.

这就是它们的不同之处。”

☼ 【受、想与识的差异？】

450. “‘Vedanā vedanā’ti, āvuso, vuccati. Kittāvatā nu kho, āvuso, vedanāti vuccatī”ti?

“尊者！我们说‘受，受’。尊者！要到什么程度，才被称为‘受’呢？”

“‘Vedeti vedetī’ti kho, āvuso, tasmā vedanāti vuccati.

“尊者！因为‘他感受，他感受’，所以被称为‘受’。

Kiñca vedeti?

他感受什么呢？

Sukhampi vedeti, dukkhampi vedeti, adukkhamasukhampi vedeti.

他感受‘乐’，他感受‘苦’，他感受‘不苦不乐’。

‘Vedeti vedetī’ti kho, āvuso, tasmā vedanāti vuccatī”ti.

尊者！因为‘他感受，他感受’，所以被称为‘受’。”

“‘Saññā saññā’ti, āvuso, vuccati. Kittāvatā nu kho, āvuso, saññāti vuccatī”ti?

“尊者！我们说‘想，想’。尊者！要到什么程度，才被称为‘想’呢？”

“‘Sañjānāti sañjānātī’ti kho, āvuso, tasmā saññāti vuccati.

“尊者！因为‘他感知，他感知’，所以被称为‘想’。

Kiñca sañjānāti?

他感知什么呢？

Nīlakampi sañjānāti, pītakampi sañjānāti, lohitakampi sañjānāti, odātampi sañjānāti.

他感知青色、感知黄色、感知红色、感知白色。

‘Sañjānāti sañjānātī’ti kho, āvuso, tasmā saññāti vuccatī”ti.

尊者！因为‘他感知，他感知’，所以被称为‘想’。”

“Yā cāvuso, vedanā yā ca saññā yañca viññāṇaṃ – ime dhammā saṃsaṭṭhā udāhu visaṃsaṭṭhā? Labbhā ca panimesaṃ dhammānaṃ vinibbhujitvā vinibbhujitvā nānākaraṇaṃ paññāpetun”ti?

“尊者！这受、这想和这识，这些法是混合在一起的，还是分开的？是否可能将这些法分开、分析之后，指出它们的不同之处呢？”

“Yā cāvuso, vedanā yā ca saññā yañca viññāṇaṃ – ime dhammā saṃsaṭṭhā, no visaṃsaṭṭhā.

“尊者！这受、这想和这识，这些法是混合在一起的，不是分开的。

Na ca labbhā imesaṃ dhammānaṃ vinibbhujitvā vinibbhujitvā nānākaraṇaṃ paññāpetuṃ.

并且不可能将这些法分开、分析之后，指出它们的不同之处。

Yaṃ hāvuso [yañcāvuso (syā. kaṃ. ka.)], vedeti taṃ sañjānāti, yaṃ sañjānāti taṃ vijānāti.

尊者！一个人所感受的(vedanā)，就是他所感知的(saññā)；他所感知的，就是他所认知的(viññāṇa)。

Tasmā ime dhammā saṃsaṭṭhā no visaṃsaṭṭhā.

因此，这些法是混合在一起的，不是分开的。

Na ca labbhā imesaṃ dhammānaṃ vinibbhujitvā vinibbhujitvā nānākaraṇaṃ paññāpetun”ti.

并且不可能将这些法分开、分析之后，指出它们的不同之处。”

☼ 【如何放舍五根？】

☆ 五根的放舍 —➢ 以慧眼了知 —➢ ➊ 空无边处 —➢ ➋ 识无边处 —➢ ➌ 无所有处

451. “Nissaṭṭhena hāvuso [nissaṭṭhena panāvuso (?)], pañcahi indriyehi parisuddhena manoviññāṇena kiṃ neyyan”ti?

“尊者！当五根被舍离后，以清净的意识，可以了知/达到什么境界呢？”

“Nissaṭṭhena āvuso, pañcahi indriyehi parisuddhena manoviññāṇena ‘ananto ākāso’ti ākāsānañcāyatanaṃ neyyaṃ,

“尊者！当五根被舍离后，以清净的意识，可以了知/达到‘虚空是无边的’之➊ 空无边处；

‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ neyyaṃ,

可以了知/达到‘识是无边的’之➋ 识无边处；

‘natthi kiñcī’ti ākiñcaññāyatanaṃ neyyan”ti.

可以了知/达到‘没有任何事物存在’之➌ 无所有处。”

☆ 慧眼 ➾ 意根所在 ➾ 一心顶点（cittekaggatā 最初心意） ➾ 第三眼位置（agga 顶点、最初）

“Neyyaṃ panāvuso, dhammaṃ kena pajānātī”ti?

“再者，尊者！这可以了知/达到的法，是通过什么来理解的呢？”

“Neyyaṃ kho, āvuso, dhammaṃ paññācakkhunā pajānātī”ti.

“尊者！这可以了知/达到的法，是通过智慧之眼来理解的。”

☆ 慧（Paññā）如何而存在（atthitā）？ ➾ abhiñña 显现（abhi 超胜）智慧（añña） ➾ 以显现通智而存在、以遍知而存在、以舍断而存在。

“Paññā panāvuso, kimatthiyā”ti?

“再者，尊者！智慧是为了什么目的呢？”

“Paññā kho, āvuso, abhiññatthā pariññatthā pahānatthā”ti.

“尊者！智慧是为了直接了知(abhiññā)、为了完全理解(pariññā)、为了舍断(pahāna)。”

☼ 【正见的缘 ⇐ 听闻正法、如理作意】

452. “Kati panāvuso, paccayā sammādiṭṭhiyā uppādāyā”ti?

“再者，尊者！有几种缘，能让正见生起呢？”

“Dve kho, āvuso, paccayā sammādiṭṭhiyā uppādāya – parato ca ghoso, yoniso ca manasikāro. Ime kho, āvuso, dve paccayā sammādiṭṭhiyā uppādāyā”ti.

“尊者！有两种缘能让正见生起：听闻他人的言教(parato ghoso)，以及如理作意(yoniso manasikāra)（内部的正确思惟）。尊者！由这两种缘，正见得以生起。”

“Katihi panāvuso, aṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṃsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṃsā cā”ti?

“再者，尊者！由几项要素所支持的正见，能带来心解脱的果实及其利益，以及慧解脱的果实及其利益呢？”

“Pañcahi kho, āvuso, aṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṃsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṃsā ca.

“尊者！由五项要素所支持的正见，能带来心解脱的果实及其利益，以及慧解脱的果实及其利益。

Idhāvuso, sammādiṭṭhi sīlānuggahitā ca hoti, sutānuggahitā ca hoti, sākacchānuggahitā ca hoti, samathānuggahitā ca hoti, vipassanānuggahitā ca hoti.

尊者！在这里，正见是：➊ 由‘戒’(sīla)所支持而成就，➋ 由‘多闻’(suta)所支持而成就，➌ 由‘讨论’(sākacchā)所支持而成就，➍ 由‘奢摩他’(samatha, 止)所支持而成就，以及 ➎ 由‘毗婆舍那’(vipassanā, 观)所支持而成就。

Imehi kho, āvuso, pañcahaṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṃsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṃsā cā”ti.

尊者！由这五项要素所支持的正见，能带来心解脱的果实及其利益，以及慧解脱的果实及其利益。”

☼ 【几种？生命形式？】

453. “Kati panāvuso, bhavā”ti?

“再者，尊者！有多少种‘有’（生命存在形式）呢？”

“Tayome, āvuso, bhavā – kāmabhavo, rūpabhavo, arūpabhavo”ti.

“尊者！有这三种‘有’：欲有、色有、无色有。”

“Kathaṃ panāvuso, āyatiṃ punabbhavābhinibbatti hotī”ti?

“再者，尊者！未来的‘再生’是如何产生的呢？”

“Avijjānīvaraṇānaṃ kho, āvuso, sattānaṃ taṇhāsaṃyojanānaṃ tatratatrābhinandanā – evaṃ āyatiṃ punabbhavābhinibbatti hotī”ti.

“尊者！对于被无明(avijjā)覆盖、被渴爱(taṇhā)束缚的众生来说，由于他们对这里或那里的生命状态感到欣喜，这样，未来的‘再生’就产生了。”

“Kathaṃ panāvuso, āyatiṃ punabbhavābhinibbatti na hotī”ti?

“再者，尊者！未来的‘再生’是如何不再产生的呢？”

“Avijjāvirāgā kho, āvuso, vijjuppādā taṇhānirodhā – evaṃ āyatiṃ punabbhavābhinibbatti na hotī”ti.

“尊者！由于无明的消退、明的生起，以及渴爱的寂灭，这样，未来的‘再生’就不再产生了。”

☼ 【何为五禅支？】

☆ 五禅支 ➾ ⓵ 寻（转向于定）、⓶ 伺、⓷ 喜、⓸ 乐 及 ⓹ 心一境性（一心顶点）。

454. “Katamaṃ panāvuso, paṭhamaṃ jhānan”ti?

“再者，尊者！什么是初禅呢？”

“Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati – idaṃ vuccati, āvuso, paṭhamaṃ jhānan”ti.

“尊者！在这里，比丘脱离了欲乐，脱离了不善法，进入并安住于具有寻(vitakka)、具有伺(vicāra)、由脱离而产生的喜(pīti)和乐(sukha)的初禅。尊者！这就称为‘初禅’。”

“Paṭhamaṃ panāvuso, jhānaṃ katiaṅgikan”ti?

“尊者！初禅有几个组成部分（禅支）呢？”

“Paṭhamaṃ kho, āvuso, jhānaṃ pañcaṅgikaṃ.

“尊者！初禅有五个组成部分（禅支）。

☆ cittekaggatā 心一境性（citta心 + eka一 + agga顶/峰） ➾ 最初心意（第三眼位置？此解释可能需斟酌）。

Idhāvuso, paṭhamaṃ jhānaṃ samāpannassa bhikkhuno ⓵ vitakko ca vattati, ⓶ vicāro ca ⓷ pīti ca ⓸ sukhañca ⓹ cittekaggatā ca.

尊者！进入初禅的比丘具备：⓵ 寻(vitakka)、⓶ 伺(vicāra)、⓷ 喜(pīti)、⓸ 乐(sukha) 以及 ⓹ 心一境性(cittekaggatā)。

Paṭhamaṃ kho, āvuso, jhānaṃ evaṃ pañcaṅgikan”ti.

尊者！像这样，初禅具有五个组成部分（禅支）。”

“Paṭhamaṃ panāvuso, jhānaṃ kataṅgavippahīnaṃ kataṅgasamannāgatan”ti?

“再者，尊者！初禅舍离了哪些部分，又具备了哪些部分呢？”

“Paṭhamaṃ kho, āvuso, jhānaṃ pañcaṅgavippahīnaṃ, pañcaṅgasamannāgataṃ.

“尊者！初禅舍离了五个部分，具备了五个部分。

Idhāvuso, paṭhamaṃ jhānaṃ samāpannassa bhikkhuno ➊ kāmacchando pahīno hoti, ➋ byāpādo pahīno hoti, ➌ thīnamiddhaṃ pahīnaṃ hoti, ➍ uddhaccakukkuccaṃ pahīnaṃ hoti, ➎ vicikicchā pahīnā hoti;

尊者！在这里，进入初禅的比丘：➊ 欲贪(kāmacchanda)已被舍离，➋ 瞋恚(byāpāda)已被舍离，➌ 昏沉睡眠(thīnamiddha)已被舍离，➍ 掉举追悔(uddhaccakukkucca)已被舍离，➎ 疑(vicikicchā)已被舍离；

⓵ vitakko ca vattati, ⓶ vicāro ca ⓷ pīti ca ⓸ sukhañca ⓹ cittekaggatā ca.

同时具备：⓵ 寻(vitakka)、⓶ 伺(vicāra)、⓷ 喜(pīti)、⓸ 乐(sukha) 以及 ⓹ 心一境性(cittekaggatā)。

Paṭhamaṃ kho, āvuso, jhānaṃ evaṃ pañcaṅgavippahīnaṃ pañcaṅgasamannāgatan”ti.

尊者！像这样，初禅舍离了五个部分，具备了五个部分。”

☼ 【寿缘生暖 ⇒ 暖缘生寿 ⇒ 寿缘五根 ⇒ 五根缘意】

455. “Pañcimāni, āvuso, indriyāni nānāvisayāni nānāgocarāni, na aññamaññassa gocaravisayaṃ paccanubhonti,

“尊者！这五种根（感官），有不同的对象范围(visaya)、不同的作用域(gocara)，它们各自体验自己的对象范围和作用域，不体验彼此的对象范围和作用域。

seyyathidaṃ – cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ.

也就是：眼根、耳根、鼻根、舌根、身根。

Imesaṃ kho, āvuso, pañcannaṃ indriyānaṃ nānāvisayānaṃ nānāgocarānaṃ, na aññamaññassa gocaravisayaṃ paccanubhontānaṃ, kiṃ paṭisaraṇaṃ, ko ca nesaṃ gocaravisayaṃ paccanubhotī”ti?

尊者！对于这五种根，它们有不同的对象范围、不同的作用域，各自体验自己的对象范围和作用域，不体验彼此的。什么(心)是它们的依归(paṭisaraṇa)？谁(心)又体验它们的对象范围和作用域呢？”

“Pañcimāni, āvuso, indriyāni nānāvisayāni nānāgocarāni, na aññamaññassa gocaravisayaṃ paccanubhonti,

“尊者！这五种根，有不同的对象范围、不同的作用域，各自体验自己的对象范围和作用域，不体验彼此的。

seyyathidaṃ – cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ.

也就是：眼根、耳根、鼻根、舌根、身根。

Imesaṃ kho, āvuso, pañcannaṃ indriyānaṃ nānāvisayānaṃ nānāgocarānaṃ, na aññamaññassa gocaravisayaṃ paccanubhontānaṃ, mano paṭisaraṇaṃ, mano ca nesaṃ gocaravisayaṃ paccanubhotī”ti.

尊者！对于这五种根，它们有不同的对象范围、不同的作用域，各自体验自己的对象范围和作用域，不体验彼此的。(五根)以意(mano)为依归，意体验它们(五根)的对象范围和作用域。”

456. “Pañcimāni, āvuso, indriyāni, seyyathidaṃ – cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ.

“尊者！这五种根，也就是：眼根、耳根、鼻根、舌根、身根。

Imāni kho, āvuso, pañcindriyāni kiṃ paṭicca tiṭṭhantī”ti?

尊者！这五根是依存于什么而存在的呢？”

“Pañcimāni, āvuso, indriyāni, seyyathidaṃ – cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ.

“尊者！这五种根，也就是：眼根、耳根、鼻根、舌根、身根。

Imāni kho, āvuso, pañcindriyāni āyuṃ paṭicca tiṭṭhantī”ti.

尊者！这五根是依存于寿(āyu, 生命力)而存在的。”

“Āyu panāvuso, kiṃ paṭicca tiṭṭhatī”ti?

“尊者！那么寿(āyu)是依存于什么而存在的呢？”

“Āyu usmaṃ paṭicca tiṭṭhatī”ti.

“寿(āyu)是依存于暖(usmā, 体温/热量)而存在的。”

“Usmā panāvuso, kiṃ paṭicca tiṭṭhatī”ti?

“尊者！那么暖(usmā)是依存于什么而存在的呢？”

“Usmā āyuṃ paṭicca tiṭṭhatī”ti.

“尊者！暖(usmā)是依存于寿(āyu)而存在的。”

“Idāneva kho mayaṃ, āvuso, āyasmato sāriputtassa bhāsitaṃ evaṃ ājānāma – ‘āyu usmaṃ paṭicca tiṭṭhatī’ti.

“尊者！刚才我们理解了尊者舍利弗所说的：‘寿依存于暖而存在’。

Idāneva pana mayaṃ, āvuso, āyasmato sāriputtassa bhāsitaṃ evaṃ ājānāma – ‘usmā āyuṃ paṭicca tiṭṭhatī’ti.

现在我们又理解了尊者舍利弗所说的：‘暖依存于寿而存在’。

“Yathā kathaṃ panāvuso, imassa bhāsitassa attho daṭṭhabbo”ti?

那么，尊者！这个说法的意义应当如何看待呢？”

“Tena hāvuso, upamaṃ te karissāmi; upamāyapidhekacce viññū purisā bhāsitassa atthaṃ ājānanti.

“那么，尊者！我来为您打个比喻；通过比喻，有些有智慧的人能够理解所说法的意义。

Seyyathāpi, āvuso, telappadīpassa jhāyato acciṃ paṭicca ābhā paññāyati, ābhaṃ paṭicca acci paññāyati;

尊者！就像点燃的油灯，依靠火焰(acci)而有光明(ābhā)显现，依靠光明而有火焰显现。

evameva kho, āvuso, āyu usmaṃ paṭicca tiṭṭhati, usmā āyuṃ paṭicca tiṭṭhatī”ti.

正是这样，尊者！寿(āyu)依存于暖(usmā)而存在，暖依存于寿而存在。”

☼ 【受蕴与想蕴 ≠ 寿行】

☆ 领受之法 ➾ 受蕴与想蕴

457. “Teva nu kho, āvuso, āyusaṅkhārā, te vedaniyā dhammā udāhu aññe āyusaṅkhārā aññe vedaniyā dhammā”ti?

“尊者！那些‘寿行’(āyusaṅkhārā)就是那些‘可感受的法’(vedaniyā dhammā)吗？还是说，‘寿行’是一回事，而‘可感受的法’是另一回事呢？”

“Na kho, āvuso, teva āyusaṅkhārā te vedaniyā dhammā.

“尊者！‘寿行’并非就是那些‘可感受的法’。（行蕴与受蕴是不同的！）

Te ca hāvuso, āyusaṅkhārā abhaviṃsu te vedaniyā dhammā, na yidaṃ saññāvedayitanirodhaṃ samāpannassa bhikkhuno vuṭṭhānaṃ paññāyetha.

尊者！如果‘寿行’就是那些‘可感受的法’，那么进入‘想受灭定’(saññāvedayitanirodha)的比丘，就不可能了知出定。

Yasmā ca kho, āvuso, aññe āyusaṅkhārā aññe vedaniyā dhammā, tasmā saññāvedayitanirodhaṃ samāpannassa bhikkhuno vuṭṭhānaṃ paññāyatī”ti.

尊者！正因为‘寿行’是一回事，‘可感受的法’是另一回事，所以进入‘想受灭定’的比丘，才可能了知出定。”

☼ 【无寿、暖、识 ➾ 色身如木片】

☆ 寿、暖、识 ➾ “寿”与“暖”，相当于“名”与“色”？（此比喻需谨慎），与“识”互相组合，而成为“生命体”的基本元素、条件。在此，提到“寿行”（属于行蕴），并未直接提及“南传佛教”后期论典（如《阿毗达摩》）中的“有分心”(Bhavaṅga)概念。

“Yadā nu kho, āvuso, imaṃ kāyaṃ kati dhammā jahanti; athāyaṃ kāyo ujjhito avakkhitto seti, yathā kaṭṭhaṃ acetanan”ti?

“尊者！当有几种法舍弃这个身体时，这个身体就会被抛弃、被丢在一边，像一块没有心识的木头一样躺在那里呢？”

“Yadā kho, āvuso, imaṃ kāyaṃ tayo dhammā jahanti – āyu usmā ca viññāṇaṃ; athāyaṃ kāyo ujjhito avakkhitto seti, yathā kaṭṭhaṃ acetanan”ti.

“尊者！当寿(āyu)、暖(usmā)和识(viññāṇa)这三法舍弃这个身体时，这个身体就会被抛弃、被丢在一边，像一块没有心识的木头一样躺在那里。”

☼ 【想受灭定 ─➢ 诸根寂静，不败坏！】

“Yvāyaṃ, āvuso, mato kālaṅkato, yo cāyaṃ bhikkhu saññāvedayitanirodhaṃ samāpanno – imesaṃ kiṃ nānākaraṇan”ti?

“尊者！那个死了的、命终的人，和这个进入了‘想受灭定’的比丘——他们之间有什么不同呢？”

“Yvāyaṃ, āvuso, mato kālaṅkato tassa kāyasaṅkhārā niruddhā paṭippassaddhā, vacīsaṅkhārā niruddhā paṭippassaddhā, cittasaṅkhārā niruddhā paṭippassaddhā, āyu parikkhīṇo, usmā vūpasantā, indriyāni paribhinnāni.

“尊者！那个死了的、命终的人：他的身行(kāyasaṅkhāra)已停止、已平息；语行(vacīsaṅkhāra)已停止、已平息；心行(cittasaṅkhāra)已停止、已平息；寿(āyu)已耗尽；暖(usmā)已熄灭；诸根(indriyāni)已毁坏。

Yo cāyaṃ bhikkhu saññāvedayitanirodhaṃ samāpanno tassapi kāyasaṅkhārā niruddhā paṭippassaddhā, vacīsaṅkhārā niruddhā paṭippassaddhā, cittasaṅkhārā niruddhā paṭippassaddhā, āyu na parikkhīṇo, usmā avūpasantā, indriyāni vippasannāni.

而这个进入了‘想受灭定’的比丘：他的身行也已停止、已平息；语行也已停止、已平息；心行也已停止、已平息；但是寿并未耗尽；暖并未熄灭；诸根(indriyāni)清净完好(vippasannāni)。

Yvāyaṃ, āvuso, mato kālaṅkato, yo cāyaṃ bhikkhu saññāvedayitanirodhaṃ samāpanno – idaṃ nesaṃ nānākaraṇan”ti.

尊者！那个死了的、命终的人，和这个进入了‘想受灭定’的比丘——这就是他们之间的不同之处。”

☼ 【不苦不乐心解脱 ✄ 断乐、苦、喜、忧】

458. “Kati panāvuso, paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā”ti?

“尊者！有几种缘，可以进入‘不苦不乐的心解脱’(adukkhamasukhā cetovimutti)呢？”

“Cattāro kho, āvuso, paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā.

“尊者！有四种缘，可以进入‘不苦不乐的心解脱’。

Idhāvuso, ➊ bhikkhu sukhassa ca ➋ pahānā dukkhassa ca pahānā pubbeva ➌ somanassa ➍ domanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.

尊者！在这里，➊ 比丘由于舍断了乐，➋ 并且舍断了苦，➌ 以及先前已经灭除了喜(somanassa)和 ➍ 忧(domanassa)，他进入并安住于不苦不乐、由舍(upekkhā)而念清净的第四禅。

Ime kho, āvuso, cattāro paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā”ti.

尊者！这就是进入‘不苦不乐的心解脱’的四种缘。”

☼ 【无相心解脱？】

【一】无相心解脱 ➾ 进入解脱

“Kati panāvuso, paccayā animittāya cetovimuttiyā samāpattiyā”ti?

“尊者！有几种缘，可以进入‘无相心解脱’(animittā cetovimutti)呢？”

“Dve kho, āvuso, paccayā animittāya cetovimuttiyā samāpattiyā – ➊ sabbanimittānañca amanasikāro, ➋ animittāya ca dhātuyā manasikāro.

“尊者！有两种缘，可以进入‘无相心解脱’：➊ 对一切相(sabbanimitta)不作意(amanasikāra)，➋ 以及对无相界(animittā dhātu)作意(manasikāra)。

Ime kho, āvuso, dve paccayā animittāya cetovimuttiyā samāpattiyā”ti.

尊者！这就是进入‘无相心解脱’的两种缘。”

【二】无相心解脱 ➾ 安住于解脱

“Kati panāvuso, paccayā animittāya cetovimuttiyā ṭhitiyā”ti?

“尊者！有几种缘，可以安住于‘无相心解脱’呢？”

“Tayo kho, āvuso, paccayā animittāya cetovimuttiyā ṭhitiyā – ➊ sabbanimittānañca amanasikāro, ➋ animittāya ca dhātuyā manasikāro, ➌ pubbe ca abhisaṅkhāro.

“尊者！有三种缘，可以安住于‘无相心解脱’：➊ 对一切相不作意，➋ 对无相界作意，➌ 以及在此之前所作的准备/决心(pubbe abhisaṅkhāro)。

Ime kho, āvuso, tayo paccayā animittāya cetovimuttiyā ṭhitiyā”ti.

尊者！这就是安住于‘无相心解脱’的三种缘。”

【三】无相心解脱 ➾ 从解脱中出来

“Kati panāvuso, paccayā animittāya cetovimuttiyā vuṭṭhānāyā”ti?

“尊者！有几种缘，可以从‘无相心解脱’中出来呢？”

“Dve kho, āvuso, paccayā animittāya cetovimuttiyā vuṭṭhānāya – ➊ sabbanimittānañca manasikāro, ➋ animittāya ca dhātuyā amanasikāro.

“尊者！有两种缘，可以从‘无相心解脱’中出来：➊ 对一切相作意，➋ 以及对无相界不作意。

Ime kho, āvuso, dve paccayā animittāya cetovimuttiyā vuṭṭhānāyā”ti.

尊者！这就是从‘无相心解脱’中出来的两种缘。”

☼ 【四种心解脱】

☆ 心解脱 ➾ 无量心解脱 ➾ 无相心解脱 ➾ 无所有心解脱 ➾ 空心解脱（不动心解脱）

459. “Yā cāyaṃ, āvuso, appamāṇā cetovimutti,

“尊者！➊ 这‘无量心解脱’(appamāṇā cetovimutti)、

yā ca ākiñcaññā cetovimutti,

➋ 这‘无所有心解脱’(ākiñcaññā cetovimutti)、

yā ca suññatā cetovimutti,

➌ 这‘空心解脱’(suññatā cetovimutti)、

yā ca animittā cetovimutti –

➍ 以及这‘无相心解脱’(animittā cetovimutti)——

ime dhammā nānātthā ceva nānābyañjanā ca udāhu ekatthā byañjanameva nānan”ti?

这些法是意义不同、名称也不同呢？还是意义相同，只是名称不同呢？”

“Yā cāyaṃ, āvuso, appamāṇā cetovimutti, yā ca ākiñcaññā cetovimutti, yā ca suññatā cetovimutti, yā ca animittā cetovimutti –

“尊者！➊ 这‘无量心解脱’、➋ 这‘无所有心解脱’、➌ 这‘空心解脱’，以及 ➍ 这‘无相心解脱’，

atthi kho, āvuso, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā nānātthā ceva nānābyañjanā ca; atthi ca kho,

尊者！有一种角度(pariyāya)，从这个角度来看，这些法是意义不同、名称也不同的。

āvuso, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā ekatthā, byañjanameva nānaṃ”.

同时，尊者！也有另一种角度，从这个角度来看，这些法是意义相同，只是名称不同。”

“Katamo cāvuso, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā nānātthā ceva nānābyañjanā ca”?

“尊者！是哪一种角度，从这个角度来看，这些法是意义不同、名称也不同的呢？”

【一】无量心解脱 ➾ 慈、悲、喜、舍，遍满十方！

“Idhāvuso, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati.

“⑴ 尊者！在这里，比丘让充满慈(mettā)的心散发并安住于一个方向，同样地散发至第二方，同样地至第三方，同样地至第四方。像这样，向上、向下、横遍四周，在一切处，将自己推及一切，让充满慈的心散发并安住于整个世界——这心是广大、宏大、无量、无怨恨、无恼害的。

Karuṇāsahagatena cetasā…pe…

⑵ 尊者！在这里，比丘让充满悲(karuṇā)的心...（像上面一样遍满）...安住于整个世界——这心是广大、宏大、无量、无怨恨、无恼害的。

muditāsahagatena cetasā…

⑶ 尊者！在这里，比丘让充满喜(muditā)的心...（像上面一样遍满）...安住于整个世界——这心是广大、宏大、无量、无怨恨、无恼害的。

upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati.

⑷ 尊者！在这里，比丘让充满舍(upekkhā)的心散发并安住于一个方向，同样地散发至第二方，同样地至第三方，同样地至第四方。像这样，向上、向下、横遍四周，在一切处，将自己推及一切，让充满舍的心散发并安住于整个世界——这心是广大、宏大、无量、无怨恨、无恼害的。

Ayaṃ vuccatāvuso, appamāṇā cetovimutti”.

尊者！这被称为‘无量心解脱’。”

【二】无所有心解脱 ➾ 无任何所有！

“Katamā cāvuso, ākiñcaññā cetovimutti”?

“尊者！什么是‘无所有心解脱’呢？”

“Idhāvuso, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma natthi kiñcīti ākiñcaññāyatanaṃ upasampajja viharati. Ayaṃ vuccatāvuso, ākiñcaññā cetovimutti”.

“尊者！在这里，比丘完全超越了识无边处，专注于‘没有任何事物存在’，进入并安住于无所有处(ākiñcaññāyatana)。尊者！这被称为‘无所有心解脱’。”

【三】空心解脱 ➾ 我或我所属是空！

“Katamā cāvuso, suññatā cetovimutti”?

“尊者！什么是‘空心解脱’呢？”

“Idhāvuso, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati – ‘suññamidaṃ attena vā attaniyena vā’ti. Ayaṃ vuccatāvuso, suññatā cetovimutti”.

“尊者！在这里，比丘去到森林、或去到树下、或去到空房子里，像这样审察：‘这是空的，没有我(atta)，也没有我所属的(attaniya)。’尊者！这被称为‘空心解脱’。”

【四】无相心解脱 ➾ 对一切相，不作意。

“Katamā cāvuso, animittā cetovimutti”?

“尊者！什么是‘无相心解脱’呢？”

“Idhāvuso, bhikkhu sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ upasampajja viharati. Ayaṃ vuccatāvuso, animittā cetovimutti. Ayaṃ kho, āvuso, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā nānātthā ceva nānābyañjanā ca”.

“尊者！在这里，比丘由于对一切相(sabbanimitta)不作意，进入并安住于无相的心定(animitta cetosamādhi)。尊者！这被称为‘无相心解脱’。”

☆ 不动心解脱（空心解脱）为最上 ➾ 贪空、嗔空、痴空

“Katamo cāvuso, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā ekatthā byañjanameva nānaṃ”?

“尊者！那么，是哪一种角度，从这个角度来看，这些法是意义相同，只是名称不同呢？”

“Rāgo kho, āvuso, pamāṇakaraṇo, doso pamāṇakaraṇo, moho pamāṇakaraṇo.

“➊ 尊者！贪(rāga)是造成限制/度量(pamāṇa)的原因，嗔(dosa)是造成限制/度量的原因，痴(moha)是造成限制/度的原因——

Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā.

对于漏尽(khīṇāsava)的比丘来说，这些（贪嗔痴）已被舍断，根已被切除，就像被砍头的棕榈树树桩一样，已不存在，未来不会再生起。

Yāvatā kho, āvuso, appamāṇā cetovimuttiyo, akuppā tāsaṃ cetovimutti aggamakkhāyati.

尊者！在所有‘无量心解脱’中，‘不动心解脱’(akuppā cetovimutti)被称为是最高的/最上的。

Sā kho panākuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena.

而那‘不动心解脱’是空的——空于贪、空于嗔、空于痴。

Rāgo kho, āvuso, kiñcano, doso kiñcano, moho kiñcano.

➋ 尊者！贪(rāga)是一种障碍/拥有物(kiñcana)，嗔(dosa)是一种障碍/拥有物，痴(moha)是一种障碍/拥有物——

Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā.

对于漏尽的比丘来说，这些已被舍断，根已被切除，就像被砍头的棕榈树树桩一样，已不存在，未来不会再生起。

Yāvatā kho, āvuso, ākiñcaññā cetovimuttiyo, akuppā tāsaṃ cetovimutti aggamakkhāyati.

尊者！在所有‘无所有心解脱’中，‘不动心解脱’被称为是最高的/最上的。

Sā kho panākuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena.

而那‘不动心解脱’是空的——空于贪、空于嗔、空于痴。

Rāgo kho, āvuso, nimittakaraṇo, doso nimittakaraṇo, moho nimittakaraṇo.

➌ 尊者！贪(rāga)是造成‘相’(nimitta)的原因，嗔(dosa)是造成‘相’的原因，痴(moha)是造成‘相’的原因——

Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā.

对于漏尽的比丘来说，这些已被舍断，根已被切除，就像被砍头的棕榈树树桩一样，已不存在，未来不会再生起。

Yāvatā kho, āvuso, animittā cetovimuttiyo, akuppā tāsaṃ cetovimutti aggamakkhāyati.

尊者！在所有‘无相心解脱’中，‘不动心解脱’被称为是最高的/最上的。

Sā kho panākuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena.

而那‘不动心解脱’是空的——空于贪、空于嗔、空于痴。

Ayaṃ kho, āvuso, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā ekatthā byañjanameva nānan”ti.

尊者！这就是那一种角度，从这个角度来看，这些法是意义相同，只是名称不同。”

Idamavocāyasmā sāriputto.

尊者舍利弗说完这番话。

Attamano āyasmā mahākoṭṭhiko āyasmato sāriputtassa bhāsitaṃ abhinandīti.

尊者大拘稀罗心满意足，欢喜地接受了尊者舍利弗所说的话。

Mahāvedallasuttaṃ niṭṭhitaṃ tatiyaṃ.

有明大经 ～双小品‧第三经终

～《中部经典‧双小品‧Mahāvedallasutta 有明大经》(MN 43, 449-459)

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2559.5.26 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《1》Mūlapaṇṇāsapāḷi 根本分五十经篇 (MN 1-50, 1-513)/5. Cūḷayamakavagga 双小品 (MN 41-50, 439-513)”

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【经名】 5.4 Cūḷavedallasutta 有明小经 (MN 44, 460-467)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Cūḷavedallasuttaṃ

有明小经

460. Evaṃ me sutaṃ –

如是我闻。

ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.

一时，世尊住在王舍城竹林里的迦兰陀松鼠喂食处。

Atha kho visākho upāsako yena dhammadinnā bhikkhunī tenupasaṅkami; upasaṅkamitvā dhammadinnaṃ bhikkhuniṃ abhivādetvā ekamantaṃ nisīdi.

那时，优婆塞（男居士）毗舍佉，去到法授比丘尼的住处。去到后，顶礼法授比丘尼，然后在一旁坐下。

Ekamantaṃ nisinno kho visākho upāsako dhammadinnaṃ bhikkhuniṃ etadavoca –

坐在一旁的优婆塞毗舍佉，对法授比丘尼这样说道：

“‘sakkāyo sakkāyo’ti, ayye, vuccati. Katamo nu kho, ayye, sakkāyo vutto bhagavatā”ti?

〈一〉“尊者（圣尼）！常说的‘自身、自身’。尊者（圣尼），世尊所说的‘自身’是什么呢？”

“Pañca kho ime, āvuso visākha, upādānakkhandhā sakkāyo vutto bhagavatā, seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.

［比丘尼说：］“毗舍佉朋友！这五种执取蕴，是世尊所说的‘自身’。也就是：‘➊ 色取蕴、➋ 受取蕴、➌ 想取蕴、➍ 行取蕴、➎ 识取蕴’。

Ime kho, āvuso visākha, pañcupādānakkhandhā sakkāyo vutto bhagavatā”ti.

毗舍佉朋友！这五种执取蕴，就是世尊所说的‘自身’啊。”

“Sādhayye”ti kho visākho upāsako dhammadinnāya bhikkhuniyā bhāsitaṃ abhinanditvā anumoditvā dhammadinnaṃ bhikkhuniṃ uttariṃ pañhaṃ apucchi –

“说得好！尊者（圣尼）！”优婆塞毗舍佉，对法授比丘尼所说的话感到欢喜、随喜，进一步向法授比丘尼问道：

“‘sakkāyasamudayo sakkāyasamudayo’ti, ayye, vuccati. Katamo nu kho, ayye, sakkāyasamudayo vutto bhagavatā”ti?

〈二〉“尊者（圣尼）！常说的‘自身之集起，自身之集起’。尊者（圣尼），世尊所说的‘自身之集起’是什么呢？”

“Yāyaṃ, āvuso visākha, taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṃ – kāmataṇhā bhavataṇhā vibhavataṇhā; ayaṃ kho, āvuso visākha, sakkāyasamudayo vutto bhagavatā”ti.

“毗舍佉朋友！那导致再次投生的渴爱，与喜和贪俱行，处处欣喜，也就是：‘➊ 欲爱、➋ 有爱、➌ 无有爱’。毗舍佉朋友！这就是世尊所说的‘自身之集起’。”

“‘Sakkāyanirodho sakkāyanirodho’ti, ayye, vuccati. Katamo nu kho, ayye, sakkāyanirodho vutto bhagavatā”ti?

〈三〉“尊者（圣尼）！常说的‘自身之寂灭，自身之寂灭’。尊者（圣尼），世尊所说的‘自身之寂灭’是什么呢？”

“Yo kho, āvuso visākha, tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo; ayaṃ kho, āvuso visākha, sakkāyanirodho vutto bhagavatā”ti.

“毗舍佉朋友！对于那渴爱的无余离染、寂灭、舍弃、遣离、解脱、无执着，毗舍佉朋友！这就是世尊所说的‘自身之寂灭’。”

“‘Sakkāyanirodhagāminī paṭipadā sakkāyanirodhagāminī paṭipadā’ti, ayye, vuccati. Katamā nu kho, ayye, sakkāyanirodhagāminī paṭipadā vuttā bhagavatā”ti?

〈四〉“尊者（圣尼）！常说的‘导向自身寂灭的道路，导向自身寂灭的道路’。尊者（圣尼），世尊所说的‘导向自身寂灭的道路’是什么呢？”

“Ayameva kho, āvuso visākha, ariyo aṭṭhaṅgiko maggo sakkāyanirodhagāminī paṭipadā vuttā bhagavatā, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhī”ti.

“毗舍佉朋友！这‘神圣的八支道途’，就是世尊所说的‘导向自身寂灭的道路’。也就是：‘➊ 正见、➋ 正思维、➌ 正语、➍ 正业、➎ 正命、➏ 正精进、➐ 正念、➑ 正定’。”

“Taññeva nu kho, ayye, upādānaṃ te [teva (sī.)] pañcupādānakkhandhā udāhu aññatra pañcahupādānakkhandhehi upādānan”ti?

〈五〉“尊者（圣尼）！那个‘执取’就是那‘五种执取蕴’吗？还是在‘五种执取蕴’之外有‘执取’呢？”

“Na kho, āvuso visākha, taññeva upādānaṃ te pañcupādānakkhandhā, nāpi aññatra pañcahupādānakkhandhehi upādānaṃ. Yo kho, āvuso visākha, pañcasu upādānakkhandhesu chandarāgo taṃ tattha upādānan”ti.

“毗舍佉朋友！那个‘执取’并非就是那‘五种执取蕴’，也不是在‘五种执取蕴’之外有‘执取’。毗舍佉朋友！对于‘五种执取蕴’的欲求和贪爱，那就是在那里的‘执取’。”

461. “Kathaṃ panāyye, sakkāyadiṭṭhi hotī”ti?

〈六〉“尊者（圣尼），怎样是‘自身见’呢？”

“Idhāvuso visākha, assutavā puthujjano, ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto,

“毗舍佉朋友！这里，未听闻（佛法）的凡夫，未见圣者，不了解圣者之法，未在圣者之法中受过训练；未见善知识，不了解善知识之法，未在善知识之法中受过训练。

rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ, attani vā rūpaṃ, rūpasmiṃ vā attānaṃ.

他认为：➊ ‘色就是我’，➋ 或者‘我是拥有色的’，➌ 或者‘色在我里面’，➍ 或者‘我在色里面’；

Vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ, attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ.

又，➎ 认为‘受、想、行、识就是我’，➏ 或者认为‘我是拥有受、想、行、识的’，➐ 或者认为‘受、想、行、识在我里面’，➑ 或者认为‘我在受、想、行、识里面’。

Evaṃ kho, āvuso visākha, sakkāyadiṭṭhi hotī”ti.

毗舍佉朋友！像这样，就是‘自身见’。”

“Kathaṃ panāyye, sakkāyadiṭṭhi na hotī”ti?

〈七〉“尊者（圣尼）！怎样是‘没有自身见’呢？”

“Idhāvuso visākha, sutavā ariyasāvako, ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto,

“毗舍佉朋友！这里，多闻的圣弟子，亲见过圣者，了解圣者之法，在圣者之法中善于受教；亲见过善知识，了解善知识之法，在善知识之法中善于受教。

na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ, na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ.

他➊ 不认为‘色就是我’，➋ 也不认为‘我是拥有色的’，➌ 也不认为‘色在我里面’，➍ 也不认为‘我在色里面’；

Na vedanaṃ…pe… na saññaṃ… na saṅkhāre…pe… na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ, na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ.

又，➎ 不认为‘受、想、行、识就是我’，➏ 也不认为‘我是拥有受、想、行、识的’，➐ 也不认为‘受、想、行、识在我里面’，➑ 也不认为‘我在受、想、行、识里面’。

Evaṃ kho, āvuso visākha, sakkāyadiṭṭhi na hotī”ti.

毗舍佉朋友！像这样，就是‘没有自身见’。”

462. “Katamo panāyye, ariyo aṭṭhaṅgiko maggo”ti?

〈八〉“尊者（圣尼）！什么是‘神圣的八支道途’？”

“Ayameva kho, āvuso visākha, ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhī”ti.

“毗舍佉朋友！这‘神圣的八支道途’就是：‘➊ 正见、➋ 正思维、➌ 正语、➍ 正业、➎ 正命、➏ 正精进、➐ 正念、➑ 正定’。”

“Ariyo panāyye, aṭṭhaṅgiko maggo saṅkhato udāhu asaṅkhato”ti?

〈九〉“尊者（圣尼）！‘神圣的八支道途’是有为法，还是无为法呢？”

“Ariyo kho, āvuso visākha, aṭṭhaṅgiko maggo saṅkhato”ti.

“毗舍佉朋友！‘神圣的八支道途’是有为法。”

“Ariyena nu kho, ayye, aṭṭhaṅgikena maggena tayo khandhā saṅgahitā udāhu tīhi khandhehi ariyo aṭṭhaṅgiko maggo saṅgahito”ti?

〈十〉“尊者（圣尼）！是用‘神圣的八支道途’包含三（法）蕴呢？还是用三（法）蕴包含‘神圣的八支道途’呢？”

“Na kho, āvuso visākha, ariyena aṭṭhaṅgikena maggena tayo khandhā saṅgahitā;

“毗舍佉朋友！不是用‘神圣的八支道途’包含三蕴，

tīhi ca kho, āvuso visākha, khandhehi ariyo aṭṭhaṅgiko maggo saṅgahito.

而是，毗舍佉朋友！用三蕴包含‘神圣的八支道途’。

Yā cāvuso visākha, sammāvācā yo ca sammākammanto yo ca sammāājīvo ime dhammā sīlakkhandhe saṅgahitā.

毗舍佉朋友！‘③ 正语、④ 正业及⑤ 正命’，这些法被包含在➊‘戒蕴’中；

Yo ca sammāvāyāmo yā ca sammāsati yo ca sammāsamādhi ime dhammā samādhikkhandhe saṅgahitā.

‘⑥ 正精进、⑦ 正念及⑧ 正定’，这些法被包含在➋‘定蕴’中；

Yā ca sammādiṭṭhi yo ca sammāsaṅkappo, ime dhammā paññākkhandhe saṅgahitā”ti.

‘① 正见及② 正思维’，这些法被包含在➌‘慧蕴’中。”

“Katamo panāyye, samādhi, katame dhammā samādhinimittā, katame dhammā samādhiparikkhārā, katamā samādhibhāvanā”ti?

〈十一〉“尊者（圣尼）！什么是定？什么是定的相（标志）？什么是定的资具（助缘）？什么是定的修习？”

“Yā kho, āvuso visākha, cittassa ekaggatā ayaṃ samādhi; cattāro satipaṭṭhānā samādhinimittā; cattāro sammappadhānā samādhiparikkhārā.

“毗舍佉朋友！➊ 心的一境性，这就是定；➋ ‘四念住’是定的相；➌ ‘四正勤’是定的资具；

Yā tesaṃyeva dhammānaṃ āsevanā bhāvanā bahulīkammaṃ, ayaṃ ettha samādhibhāvanā”ti.

➍ 对这些法的实践、修习、多作，这就是此处的定之修习。”

463. “Kati panāyye, saṅkhārā”ti?

〈十二〉“再者，尊者（圣尼）！有多少种行呢？”

“Tayome, āvuso visākha, saṅkhārā – kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro”ti.

“毗舍佉朋友！有这三种行，即：‘➊ 身行、➋ 语行、➌ 心行’。”

“Katamo panāyye, kāyasaṅkhāro, katamo vacīsaṅkhāro, katamo cittasaṅkhāro”ti?

〈十三〉“尊者（圣尼）！什么是身行？什么是语行？什么是心行？”

“Assāsapassāsā kho, āvuso visākha, kāyasaṅkhāro, vitakkavicārā vacīsaṅkhāro, saññā ca vedanā ca cittasaṅkhāro”ti.

“毗舍佉朋友！➊ ‘入息和出息’是身行；➋ ‘寻和伺’是语行；➌ ‘想和受’是心行。”

“Kasmā panāyye, assāsapassāsā kāyasaṅkhāro, kasmā vitakkavicārā vacīsaṅkhāro, kasmā saññā ca vedanā ca cittasaṅkhāro”ti?

〈十四〉“尊者（圣尼）！为什么入息和出息是身行呢？为什么寻和伺是语行呢？为什么想和受是心行呢？”

“Assāsapassāsā kho, āvuso visākha, kāyikā ete dhammā kāyappaṭibaddhā, tasmā assāsapassāsā kāyasaṅkhāro.

➊ “毗舍佉朋友！入息和出息是属于身体的，这些法是与身体相关联的，因此入息和出息是‘身行’。

Pubbe kho, āvuso visākha, vitakketvā vicāretvā pacchā vācaṃ bhindati, tasmā vitakkavicārā vacīsaṅkhāro.

➋ 毗舍佉朋友！先有寻和伺，然后才发出言语，因此寻和伺是‘语行’。

Saññā ca vedanā ca cetasikā ete dhammā cittappaṭibaddhā, tasmā saññā ca vedanā ca cittasaṅkhāro”ti.

➌ 想和受是心所法（属于心的），这些法是与心相关联的，因此想和受是‘心行’。”

464. “Kathaṃ panāyye, saññāvedayitanirodhasamāpatti hotī”ti?

〈十五〉“尊者（圣尼）！如何进入想受灭尽定呢？”

“Na kho, āvuso visākha, saññāvedayitanirodhaṃ samāpajjantassa bhikkhuno evaṃ hoti –

“毗舍佉朋友！正在进入想受灭尽定的比丘，不会这样想：

‘ahaṃ saññāvedayitanirodhaṃ samāpajjissan’ti vā,

‘我将要进入想受灭尽定’，

‘ahaṃ saññāvedayitanirodhaṃ samāpajjāmī’ti vā,

或者‘我正在进入想受灭尽定’，

‘ahaṃ saññāvedayitanirodhaṃ samāpanno’ti vā.

或者‘我已经进入了想受灭尽定’。

Atha khvāssa pubbeva tathā cittaṃ bhāvitaṃ hoti yaṃ taṃ tathattāya upanetī”ti.

而是，先前就已经像那样培育了心，（那培育了的心）会引导他达到那样的状态。”

“Saññāvedayitanirodhaṃ samāpajjantassa panāyye, bhikkhuno katame dhammā paṭhamaṃ nirujjhanti – yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro”ti?

〈十六〉“尊者（圣尼）！比丘进入想受灭尽定时，哪些法先寂灭呢？是身行呢？是语行呢？还是心行呢？”

“Saññāvedayitanirodhaṃ samāpajjantassa kho, āvuso visākha, bhikkhuno paṭhamaṃ nirujjhati vacīsaṅkhāro, tato kāyasaṅkhāro, tato cittasaṅkhāro”ti.

“毗舍佉朋友！进入想受灭尽定的比丘，➊ 先寂灭的是语行，➋ 然后是身行，➌ 再然后是心行。”

“Kathaṃ panāyye, saññāvedayitanirodhasamāpattiyā vuṭṭhānaṃ hotī”ti?

〈十七〉“尊者（圣尼）！如何从想受灭尽定中出定呢？”

“Na kho, āvuso visākha, saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa bhikkhuno evaṃ hoti –

“毗舍佉朋友！正在从想受灭尽定中出定的比丘，不会这样想：

‘ahaṃ saññāvedayitanirodhasamāpattiyā vuṭṭhahissan’ti vā,

即‘我将要从想受灭尽定中出定’，

‘ahaṃ saññāvedayitanirodhasamāpattiyā vuṭṭhahāmī’ti vā,

或者‘我正在从想受灭尽定中出定’，

‘ahaṃ saññāvedayitanirodhasamāpattiyā vuṭṭhito’ti vā.

或者‘我已经从想受灭尽定中出定了’。

Atha khvāssa pubbeva tathā cittaṃ bhāvitaṃ hoti yaṃ taṃ tathattāya upanetī”ti.

而是，先前就已经像那样培育了心，（那培育了的心）会引导他达到那样的状态。”

“Saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa panāyye, bhikkhuno katame dhammā paṭhamaṃ uppajjanti – yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro”ti?

〈十八〉“尊者（圣尼）！比丘从想受灭尽定中出定时，哪些法先生起呢？是身行呢？是语行呢？还是心行呢？”

“Saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa kho, āvuso visākha, bhikkhuno paṭhamaṃ uppajjati cittasaṅkhāro, tato kāyasaṅkhāro, tato vacīsaṅkhāro”ti.

“毗舍佉朋友！比丘从想受灭尽定中出定时，➊ 首先生起的是心行，➋ 然后是身行，➌ 再然后是语行。”

“Saññāvedayitanirodhasamāpattiyā vuṭṭhitaṃ panāyye, bhikkhuṃ kati phassā phusantī”ti?

〈十九〉“尊者（圣尼）！从想受灭尽定中出定的比丘，会接触到几种触呢？”

“Saññāvedayitanirodhasamāpattiyā vuṭṭhitaṃ kho, āvuso visākha, bhikkhuṃ tayo phassā phusanti – suññato phasso, animitto phasso, appaṇihito phasso”ti.

“毗舍佉朋友！从想受灭尽定中出定的比丘，会接触到三种触：➊ 空触、➋ 无相触、➌ 无愿触。”

“Saññāvedayitanirodhasamāpattiyā vuṭṭhitassa panāyye, bhikkhuno kiṃninnaṃ cittaṃ hoti kiṃpoṇaṃ kiṃpabbhāran”ti?

〈廿〉“尊者（圣尼）！从想受灭尽定中出定之后，比丘的心倾向于什么？朝向什么？导向什么？”

“Saññāvedayitanirodhasamāpattiyā vuṭṭhitassa kho, āvuso visākha, bhikkhuno vivekaninnaṃ cittaṃ hoti, vivekapoṇaṃ vivekapabbhāran”ti.

“毗舍佉朋友！从想受灭尽定中出定之后，比丘的心➊ 倾向于远离、➋ 朝向于远离、➌ 导向于远离。”

465. “Kati panāyye, vedanā”ti?

〈廿一〉“尊者（圣尼）！有多少种受呢？”

“Tisso kho imā, āvuso visākha, vedanā – sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā”ti.

“毗舍佉朋友！有这三种受：‘➊ 乐受、➋ 苦受、➌ 不苦不乐受’。”

“Katamā panāyye, sukhā vedanā, katamā dukkhā vedanā, katamā adukkhamasukhā vedanā”ti?

〈廿二〉“再者，尊者（圣尼）！什么是乐受？什么是苦受？什么是不苦不乐受？”

“Yaṃ kho, āvuso visākha, kāyikaṃ vā cetasikaṃ vā sukhaṃ sātaṃ vedayitaṃ – ayaṃ sukhā vedanā.

➊ “毗舍佉朋友！凡是身体上或心意上感受到的快乐、愉悦的感受——这就是乐受。

Yaṃ kho, āvuso visākha, kāyikaṃ vā cetasikaṃ vā dukkhaṃ asātaṃ vedayitaṃ – ayaṃ dukkhā vedanā.

➋ 毗舍佉朋友！凡是身体上或心意上感受到的痛苦、不愉悦的感受——这就是苦受。

Yaṃ kho, āvuso visākha, kāyikaṃ vā cetasikaṃ vā neva sātaṃ nāsātaṃ vedayitaṃ – ayaṃ adukkhamasukhā vedanā”ti.

➌ 毗舍佉朋友！凡是身体上或心意上感受到的既非愉悦也非不愉悦的感受——这就是不苦不乐受。”

“Sukhā panāyye, vedanā kiṃsukhā kiṃdukkhā, dukkhā vedanā kiṃsukhā kiṃdukkhā, adukkhamasukhā vedanā kiṃsukhā kiṃdukkhā”ti?

〈廿三〉“尊者（圣尼）！乐受，以什么为乐，以什么为苦呢？苦受，以什么为乐，以什么为苦呢？不苦不乐受，以什么为乐，以什么为苦呢？”

“Sukhā kho, āvuso visākha, vedanā ṭhitisukhā vipariṇāmadukkhā; dukkhā vedanā ṭhitidukkhā vipariṇāmasukhā; adukkhamasukhā vedanā ñāṇasukhā aññāṇadukkhā”ti.

“毗舍佉朋友！➊ 乐受，在持续时是乐，在变异时是苦；➋ 苦受，在持续时是苦，在变异时是乐；➌ 不苦不乐受，在（如实）了知时是乐，在（不如实）了知时是苦。”

“Sukhāya panāyye, vedanāya kiṃ anusayo anuseti, dukkhāya vedanāya kiṃ anusayo anuseti, adukkhamasukhāya vedanāya kiṃ anusayo anusetī”ti?

〈廿四〉“尊者（圣尼）！对于‘乐受’，什么潜在烦恼会潜藏其中呢？对于‘苦受’，什么潜在烦恼会潜藏其中呢？对于‘不苦不乐受’，什么潜在烦恼会潜藏其中呢？”

“Sukhāya kho, āvuso visākha, vedanāya rāgānusayo anuseti, dukkhāya vedanāya paṭighānusayo anuseti, adukkhamasukhāya vedanāya avijjānusayo anusetī”ti.

“毗舍佉朋友！对于乐受，➊ ‘贪的潜在烦恼’会潜藏其中；对于苦受，➋ ‘嗔的潜在烦恼’会潜藏其中；对于不苦不乐受，➌ ‘无明的潜在烦恼’会潜藏其中。”

“Sabbāya nu kho, ayye, sukhāya vedanāya rāgānusayo anuseti, sabbāya dukkhāya vedanāya paṭighānusayo anuseti, sabbāya adukkhamasukhāya vedanāya avijjānusayo anusetī”ti?

〈廿五〉“尊者（圣尼）！是否对于一切乐受，‘贪的潜在烦恼’都会潜藏其中呢？是否对于一切苦受，‘嗔的潜在烦恼’都会潜藏其中呢？是否对于一切不苦不乐受，‘无明的潜在烦恼’都会潜藏其中呢？”

“Na kho, āvuso visākha, sabbāya sukhāya vedanāya rāgānusayo anuseti, na sabbāya dukkhāya vedanāya paṭighānusayo anuseti, na sabbāya adukkhamasukhāya vedanāya avijjānusayo anusetī”ti.

“毗舍佉朋友！➊ 并非对于一切乐受，‘贪的潜在烦恼’都会潜藏其中；➋ 并非对于一切苦受，‘嗔的潜在烦恼’都会潜藏其中；➌ 并非对于一切不苦不乐受，‘无明的潜在烦恼’都会潜藏其中。”

“Sukhāya panāyye, vedanāya kiṃ pahātabbaṃ, dukkhāya vedanāya kiṃ pahātabbaṃ, adukkhamasukhāya vedanāya kiṃ pahātabban”ti?

〈廿六〉“再者，尊者（圣尼）！对于乐受，什么应当被断除呢？对于苦受，什么应当被断除呢？对于不苦不乐受，什么应当被断除呢？”

“Sukhāya kho, āvuso visākha, vedanāya rāgānusayo pahātabbo, dukkhāya vedanāya paṭighānusayo pahātabbo, adukkhamasukhāya vedanāya avijjānusayo pahātabbo”ti.

“毗舍佉朋友！➊ 对于乐受，应当断除‘贪的潜在烦恼’；➋ 对于苦受，应当断除‘嗔的潜在烦恼’；➌ 对于不苦不乐受，应当断除‘无明的潜在烦恼’。”

“Sabbāya nu kho, ayye, sukhāya vedanāya rāgānusayo pahātabbo, sabbāya dukkhāya vedanāya paṭighānusayo pahātabbo, sabbāya adukkhamasukhāya vedanāya avijjānusayo pahātabbo”ti?

〈廿七〉“尊者（圣尼）！是否对于一切乐受，都应当断除‘贪的潜在烦恼’呢？是否对于一切苦受，都应当断除‘嗔的潜在烦恼’呢？是否对于一切不苦不乐受，都应当断除‘无明的潜在烦恼’呢？”

“Na kho, āvuso visākha, sabbāya sukhāya vedanāya rāgānusayo pahātabbo, na sabbāya dukkhāya vedanāya paṭighānusayo pahātabbo, na sabbāya adukkhamasukhāya vedanāya avijjānusayo pahātabbo.

“毗舍佉朋友！➊ 并非对于一切乐受，都应当断除‘贪的潜在烦恼’；➋ 并非对于一切苦受，都应当断除‘嗔的潜在烦恼’；➌ 并非对于一切不苦不乐受，都应当断除‘无明的潜在烦恼’。

Idhāvuso visākha, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Rāgaṃ tena pajahati, na tattha rāgānusayo anuseti.

➀ 毗舍佉朋友！在此（教法中），比丘远离诸欲，远离诸不善法，进入并安住于有寻、有伺、由远离而生的喜和乐的‘初禅’；他因此断除了贪欲，那时，‘贪的潜在烦恼’（欲贪、色贪、无色贪）不会潜藏其中。

Idhāvuso visākha, bhikkhu iti paṭisañcikkhati –

毗舍佉朋友！又，在此，比丘这样省察：

‘kudāssu nāmāhaṃ tadāyatanaṃ upasampajja viharissāmi yadariyā etarahi āyatanaṃ upasampajja viharantī’ti?

‘我什么时候才能进入并安住于圣者们现在所进入并安住的境地呢？’

Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato uppajjati pihāppaccayā domanassaṃ. Paṭighaṃ tena pajahati, na tattha paṭighānusayo anuseti.

➁ 像这样，当他对无上解脱生起向往时，会因为向往而生起忧愁。他因此断除了嗔恚，那时，‘嗔的潜在烦恼’不会潜藏其中。

Idhāvuso visākha, bhikkhu sukhassa ca pahānā, dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.

毗舍佉朋友！在此，比丘舍断了乐，舍断了苦，并且先前已经灭除了喜和忧，进入并安住于不苦不乐、由舍而念清净的‘第四禅’；

Avijjaṃ tena pajahati, na tattha avijjānusayo anusetī”ti.

➂ 他因此断除了无明，那时，‘无明的潜在烦恼’不会潜藏其中。”

☆ 有何对比？ ➾ ➊ 乐受 ⇔ ➋ 苦受 ⤳ ➌ 不苦不乐受 ➫ ➍ 无明 ➫ ➎ 明 ➫ ➏ 解脱 ➫ ➐ 涅槃 ➫ ➑ 成就梵行。

466. “Sukhāya panāyye, vedanāya kiṃ paṭibhāgo”ti?

〈廿八〉“再者，尊者（圣尼）！➊ 对于‘乐受’，什么是它的对应部分（相对者）呢？”

“Sukhāya kho, āvuso visākha, vedanāya dukkhā vedanā paṭibhāgo”ti.

“毗舍佉朋友！对于乐受，➋ ‘苦受’是它的对应部分。”

“Dukkhāya pannāyye, vedanāya kiṃ paṭibhāgo”ti?

〈廿九〉“尊者（圣尼）！对于‘苦受’，什么是它的对应部分呢？”

“Dukkhāya kho, āvuso visākha, vedanāya sukhā vedanā paṭibhāgo”ti.

“毗舍佉朋友！对于苦受，‘乐受’是它的对应部分。”

“Adukkhamasukhāya panāyye, vedanāya kiṃ paṭibhāgo”ti?

〈卅〉“尊者（圣尼）！➌ 对于‘不苦不乐受’，什么是它的对应部分呢？”

“Adukkhamasukhāya kho, āvuso visākha, vedanāya avijjā paṭibhāgo”ti.

“毗舍佉朋友！对于不苦不乐受，➍ ‘无明’是它的对应部分。”

“Avijjāya panāyye, kiṃ paṭibhāgo”ti?

〈卅一〉“尊者（圣尼）！对于‘无明’，什么是它的对应部分呢？”

“Avijjāya kho, āvuso visākha, vijjā paṭibhāgo”ti.

“毗舍佉朋友！对于无明，➎ ‘明’是它的对应部分。”

“Vijjāya panāyye, kiṃ paṭibhāgo”ti?

〈卅二〉“尊者（圣尼）！对于‘明’，什么是它的对应部分呢？”

“Vijjāya kho, āvuso visākha, vimutti paṭibhāgo”ti.

“毗舍佉朋友！对于明，➏ ‘解脱’是它的对应部分。”

“Vimuttiyā panāyye, kiṃ paṭibhāgo”ti?

〈卅三〉“尊者（圣尼）！对于‘解脱’，什么是它的对应部分呢？”

“Vimuttiyā kho, āvuso visākha, nibbānaṃ paṭibhāgo”ti.

“毗舍佉朋友！对于解脱，➐ ‘涅槃’是它的对应部分。”

“Nibbānassa panāyye, kiṃ paṭibhāgo”ti?

〈卅四〉“尊者（圣尼）！对于‘涅槃’，什么是它的对应部分呢？”

“Accayāsi, āvuso [accasarāvuso (sī. pī.), accassarāvuso (syā. kaṃ.)] visākha, pañhaṃ, nāsakkhi pañhānaṃ pariyantaṃ gahetuṃ.

“毗舍佉朋友！你问得过远了，无法把握问题的最终边际。

Nibbānogadhañhi, āvuso visākha, brahmacariyaṃ, nibbānaparāyanaṃ nibbānapariyosānaṃ.

毗舍佉朋友！因为➑ ‘梵行’是以涅槃为沉浸处，以涅槃为最终目标，以涅槃为终结。

Ākaṅkhamāno ca tvaṃ, āvuso visākha, bhagavantaṃ upasaṅkamitvā etamatthaṃ puccheyyāsi, yathā ca te bhagavā byākaroti tathā naṃ dhāreyyāsī”ti.

毗舍佉朋友！如果你愿意，可以去到世尊那里，请问这个义理，世尊怎样为你解说，你就应该怎样受持它。”

467. Atha kho visākho upāsako dhammadinnāya bhikkhuniyā bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā dhammadinnaṃ bhikkhuniṃ abhivādetvā padakkhiṇaṃ katvā yena bhagavā tenupasaṅkami;

“那时，优婆塞毗舍佉，听了法授比丘尼所说的话，欢喜、随喜，从座位上起来，顶礼法授比丘尼，向右绕行后，去到世尊的住处。

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

去到后，顶礼世尊，在一旁坐下。

Ekamantaṃ nisinno kho visākho upāsako yāvatako ahosi dhammadinnāya bhikkhuniyā saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.

坐在一旁的优婆塞毗舍佉，把他与法授比丘尼的所有问答对话，全部禀告了世尊。

Evaṃ vutte, bhagavā visākhaṃ upāsakaṃ etadavoca –

（毗舍佉）这样说完后，世尊对优婆塞毗舍佉这样说道：

“paṇḍitā, visākha, dhammadinnā bhikkhunī, mahāpaññā, visākha, dhammadinnā bhikkhunī.

“毗舍佉！法授比丘尼是贤者。毗舍佉！法授比丘尼是大智慧者。

Maṃ cepi tvaṃ, visākha, etamatthaṃ puccheyyāsi, ahampi taṃ evamevaṃ byākareyyaṃ, yathā taṃ dhammadinnāya bhikkhuniyā byākataṃ. Eso cevetassa [esovetassa (syā. kaṃ.)] attho. Evañca naṃ [evametaṃ (sī. syā. kaṃ.)] dhārehī”ti.

毗舍佉！即使你来问我这个义理，我也会像法授比丘尼所解说的那样为你解说。这确实就是它的义理。你就应该这样受持它。”

Idamavoca bhagavā.

世尊说了这番话。

Attamano visākho upāsako bhagavato bhāsitaṃ abhinandīti.

优婆塞毗舍佉心满意足，欢喜地信受了世尊所说的话。

Cūḷavedallasuttaṃ niṭṭhitaṃ catutthaṃ.

有明小经 ～双小品‧第四经终

～《中部经典‧双小品‧Cūḷavedallasutta 有明小经》(MN 44, 460-467)

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《1》Mūlapaṇṇāsapāḷi 根本分五十经篇 (MN 1-50, 1-513)/5. Cūḷayamakavagga 双小品 (MN 41-50, 439-513)”

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【经名】 5.5 Cūḷadhammasamādānasutta 受持法小经 (MN 45, 468-472)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Cūḷadhammasamādānasuttaṃ

468. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – “cattārimāni, bhikkhave, dhammasamādānāni. Katamāni cattāri? Atthi, bhikkhave, dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ; atthi, bhikkhave, dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ; atthi, bhikkhave, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ; atthi, bhikkhave, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ”.

469. “Katamañca, bhikkhave, dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ? Santi, bhikkhave, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi kāmesu doso’ti. Te kāmesu pātabyataṃ āpajjanti. Te kho moḷibaddhāhi [moḷibandhāhi (syā. kaṃ. ka.)] paribbājikāhi paricārenti. Te evamāhaṃsu – ‘kiṃsu nāma te bhonto samaṇabrāhmaṇā kāmesu anāgatabhayaṃ sampassamānā kāmānaṃ pahānamāhaṃsu, kāmānaṃ pariññaṃ paññapenti? Sukho imissā paribbājikāya taruṇāya mudukāya lomasāya bāhāya samphasso’ti te kāmesu pātabyataṃ āpajjanti. Te kāmesu pātabyataṃ āpajjitvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti. Te tattha dukkhā tibbā kharā kaṭukā vedanā vedayanti. Te evamāhaṃsu – ‘idaṃ kho te bhonto samaṇabrāhmaṇā kāmesu anāgatabhayaṃ sampassamānā kāmānaṃ pahānamāhaṃsu, kāmānaṃ pariññaṃ paññapenti, ime hi mayaṃ kāmahetu kāmanidānaṃ dukkhā tibbā kharā kaṭukā vedanā vedayāmā’ti. Seyyathāpi, bhikkhave, gimhānaṃ pacchime māse māluvāsipāṭikā phaleyya. Atha kho taṃ, bhikkhave, māluvābījaṃ aññatarasmiṃ sālamūle nipateyya. Atha kho, bhikkhave, yā tasmiṃ sāle adhivatthā devatā sā bhītā saṃviggā santāsaṃ āpajjeyya. Atha kho, bhikkhave, tasmiṃ sāle adhivatthāya devatāya mittāmaccā ñātisālohitā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā saṅgamma samāgamma evaṃ samassāseyyuṃ – ‘mā bhavaṃ bhāyi, mā bhavaṃ bhāyi; appeva nāmetaṃ māluvābījaṃ moro vā gileyya [moro vā gileyya, godhā vā khādeyya (ka.)], mago vā khādeyya, davaḍāho [vanadāho (ka.)] vā ḍaheyya, vanakammikā vā uddhareyyuṃ, upacikā vā uṭṭhaheyyuṃ [udrabheyyuṃ (sī. pī. ka.)], abījaṃ vā panassā’ti. Atha kho taṃ, bhikkhave, māluvābījaṃ neva moro gileyya, na mago khādeyya, na davaḍāho ḍaheyya, na vanakammikā uddhareyyuṃ, na upacikā uṭṭhaheyyuṃ, bījañca panassa taṃ pāvussakena meghena abhippavuṭṭhaṃ sammadeva viruheyya. Sāssa māluvālatā taruṇā mudukā lomasā vilambinī, sā taṃ sālaṃ upaniseveyya. Atha kho, bhikkhave, tasmiṃ sāle adhivatthāya devatāya evamassa – ‘kiṃsu nāma te bhonto mittāmaccā ñātisālohitā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā māluvābīje anāgatabhayaṃ sampassamānā saṅgamma samāgamma evaṃ samassāsesuṃ [samassāseyyuṃ (ka.)] – “mā bhavaṃ bhāyi mā bhavaṃ bhāyi, appeva nāmetaṃ māluvābījaṃ moro vā gileyya, mago vā khādeyya, davaḍāho vā ḍaheyya, vanakammikā vā uddhareyyuṃ, upacikā vā uṭṭhaheyyuṃ, abījaṃ vā panassā”ti; sukho imissā māluvālatāya taruṇāya mudukāya lomasāya vilambiniyā samphasso’ti. Sā taṃ sālaṃ anuparihareyya. Sā taṃ sālaṃ anupariharitvā upari viṭabhiṃ [viṭapaṃ (syā. ṭṭha.)] kareyya. Upari viṭabhiṃ karitvā oghanaṃ janeyya. Oghanaṃ janetvā ye tassa sālassa mahantā mahantā khandhā te padāleyya. Atha kho, bhikkhave, tasmiṃ sāle adhivatthāya devatāya evamassa – ‘idaṃ kho te bhonto mittāmaccā ñātisālohitā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā māluvābīje anāgatabhayaṃ sampassamānā saṅgamma samāgamma evaṃ samassāsesuṃ [samassāseyyuṃ (ka.)] – “mā bhavaṃ bhāyi mā bhavaṃ bhāyi, appeva nāmetaṃ māluvābījaṃ moro vā gileyya, mago vā khādeyya, davaḍāho vā ḍaheyya, vanakammikā vā uddhareyyuṃ, upacikā vā uṭṭhaheyyuṃ abījaṃ vā panassā”ti. Yañcāhaṃ [yaṃ vāhaṃ (ka.), svāhaṃ (syā. kaṃ.)] māluvābījahetu dukkhā tibbā kharā kaṭukā vedanā vedayāmī’ti. Evameva kho, bhikkhave, santi eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino ‘natthi kāmesu doso’ti. Te kāmesu pātabyataṃ āpajjanti. Te moḷibaddhāhi paribbājikāhi paricārenti. Te evamāhaṃsu – ‘kiṃsu nāma te bhonto samaṇabrāhmaṇā kāmesu anāgatabhayaṃ sampassamānā kāmānaṃ pahānamāhaṃsu, kāmānaṃ pariññaṃ paññapenti? Sukho imissā paribbājikāya taruṇāya mudukāya lomasāya bāhāya samphasso’ti. Te kāmesu pātabyataṃ āpajjanti. Te kāmesu pātabyataṃ āpajjitvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti. Te tattha dukkhā tibbā kharā kaṭukā vedanā vedayanti. Te evamāhaṃsu – ‘idaṃ kho te bhonto samaṇabrāhmaṇā kāmesu anāgatabhayaṃ sampassamānā kāmānaṃ pahānamāhaṃsu, kāmānaṃ pariññaṃ paññapenti. Ime hi mayaṃ kāmahetu kāmanidānaṃ dukkhā tibbā kharā kaṭukā vedanā vedayāmā’ti. Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ.

470. “Katamañca, bhikkhave, dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ? Idha, bhikkhave, ekacco acelako hoti muttācāro hatthāpalekhano, naehibhaddantiko, natiṭṭhabhaddantiko, nābhihaṭaṃ, na uddissakataṃ, na nimantanaṃ sādiyati, so na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṃ, na daṇḍamantaraṃ, na musalamantaraṃ, na dvinnaṃ bhuñjamānānaṃ, na gabbhiniyā, na pāyamānāya, na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī, na macchaṃ, na maṃsaṃ, na suraṃ, na merayaṃ, na thusodakaṃ pivati. So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko…pe… sattāgāriko vā hoti sattālopiko. Ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti… sattahipi dattīhi yāpeti. Ekāhikampi āhāraṃ āhāreti, dvīhikampi āhāraṃ āhāreti… sattāhikampi āhāraṃ āhāreti. Iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati. So sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti, vanamūlaphalāhāro yāpeti pavattaphalabhojī. So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṃsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhampi dhāreti, kesamassulocakopi hoti, kesamassulocanānuyogamanuyutto, ubbhaṭṭhakopi hoti, āsanapaṭikkhitto, ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, kaṇṭakāpassayikopi hoti, kaṇṭakāpassaye seyyaṃ kappeti [passa ma. ni. 1.155 mahāsīhanādasutte], sāyatatiyakampi udakorohanānuyogamanuyutto viharati. Iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. So kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ.

471. “Katamañca, bhikkhave, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ? Idha, bhikkhave, ekacco pakatiyā tibbarāgajātiko hoti, so abhikkhaṇaṃ rāgajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti; pakatiyā tibbadosajātiko hoti, so abhikkhaṇaṃ dosajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti; pakatiyā tibbamohajātiko hoti, so abhikkhaṇaṃ mohajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. So sahāpi dukkhena, sahāpi domanassena, assumukhopi rudamāno paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati. So kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ.

472. “Katamañca, bhikkhave, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ? Idha, bhikkhave, ekacco pakatiyā na tibbarāgajātiko hoti, so na abhikkhaṇaṃ rāgajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti; pakatiyā na tibbadosajātiko hoti, so na abhikkhaṇaṃ dosajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti; pakatiyā na tibbamohajātiko hoti, so na abhikkhaṇaṃ mohajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. So kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ. Imāni kho, bhikkhave, cattāri dhammasamādānānī”ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Cūḷadhammasamādānasuttaṃ niṭṭhitaṃ pañcamaṃ.

☸---------------------------------------------------------------------

第四十五 受持法小经 Cūḷadhammasamādānasuttaṃ

我是这样听说的。

那时，世尊住在舍卫城的祇陀林给孤独园。在那里，世尊召唤比丘们：“比丘们！”那些

比丘回答世尊：“世尊！”世尊这样说：

“比丘们，有这四种法的受持。是哪四种呢？比丘们，有一种法的受持，现在快乐，未来有苦

的果报；比丘们，有一种法的受持，现在也痛苦，未来也有苦的果报；

比丘们，有一种法的受持，现在痛苦，未来有乐的果报；

比丘们，有一种法的受持，现在也快乐，未来也有乐的果报。

比丘们，什么是现在快乐，未来有苦果报的法的受持呢？有一些沙门、婆罗门这样说，持

有这样的见解：‘在欲乐中没有过患。’他们沉溺于欲乐之中；他们和那些束发髻的女修行者共相

享乐，而他们说：‘那些可敬的沙门、婆罗门，预见到欲乐中未来的危险，宣讲要舍弃

欲乐，教导要彻底了知欲乐，这到底是为了什么呢？触摸这些年轻、柔软、细毛茸茸的女修行人的手臂，多么快乐啊！’他们就这样沉溺于诸

欲乐中。他们沉溺于欲乐之后，身体败坏、死亡之后，往生到恶道、恶趣、堕处、地狱。他们在那

里感受剧烈、猛烈、残酷、痛苦的感受。于是他们说：‘那些可敬的沙门、婆罗门预见到欲乐中未来的

危险，宣讲要舍弃欲乐，教导要彻底了知欲乐，原来是这样的啊！我们确实是因为欲乐的原因、以欲乐为缘由，而感受着这些剧烈、猛烈、残酷、痛苦的感受。’

比丘们！譬如在夏季最后一个月，有玛鲁瓦藤的豆荚裂开，那时，比丘们！这玛鲁瓦藤

的种子掉落在某棵娑罗树的树根旁。比丘们！那时，寄居在那棵娑罗树上的树神，会感到害怕、惊恐、

战栗。于是，比丘们！寄居在那棵娑罗树上的树神的朋友、同伴、亲属、

血亲——园神、林神、树神，以及寄居在药草、草木、树木上的诸神——

聚集在一起，会合，像这样安慰他：‘尊者不要害怕！尊者不要害怕！那玛鲁瓦藤

的种子，或许会被孔雀吞掉、或许会被野鹿吃掉、或许会被森林大火烧掉、

或许会被林业工人清除、或许会被白蚁吃掉；又或者，它根本就不是能发芽的种子！’然而，比丘们！如果那玛鲁瓦藤

的种子，没有被孔雀吞掉、没有被野鹿吃掉、没有被森林大火烧掉、没有被林业工人清除、没有被白蚁吃掉；

而且它确实是能发芽的种子，又此种子：它依靠雨云降下大雨，得以顺利地发芽生长。那玛鲁瓦藤是幼嫩、柔软、

毛茸茸、垂悬的藤蔓，它就［缠绕住］那棵娑罗树。比丘们！那时，寄居在那棵娑罗树上的树神

说：‘那些可敬的朋友、同伴、亲属、血亲——园神、林神、树神以及寄居在药草、草木、

树木上的诸神，是预见到玛鲁瓦藤种子的未来危险，才聚集、会合，像这样安慰我：

“尊者不要害怕！尊者不要害怕！那玛鲁瓦藤的种子，或许会被孔雀吞掉、或许会被野鹿吃掉、或许会被森林大火烧掉、或许

会被林业工人清除、或许会被白蚁吃掉；又或者，它可能不是能发芽的种子。”这玛鲁瓦藤幼嫩、柔软

而毛茸茸的藤蔓，触摸起来多么快乐啊！’那［藤蔓］缠绕住那棵娑罗树，那［藤蔓］缠绕住那棵娑罗树后在树上

长出枝叶，在上方长出枝叶后生出气根，生出气根后，就摧毁了那棵娑罗树粗大的树干。

比丘们！此时那树神这样想：‘原来，那些可敬的朋友、同伴、亲属、血亲——园神、

林神、树神以及寄居在药草、草木、树木之上的诸神，由于预见到玛鲁瓦藤种子的未来

危险，而聚集、会合，像这样安慰我：“尊者不要害怕！尊者不要害怕！那玛鲁瓦藤

的种子，或许会被孔雀吞掉、或许会被野鹿吃掉、或许会被森林大火烧掉、或许会被林业工人清除、

或许会被白蚁吃掉；又或者，它可能不是能发芽的种子。”而我因为这玛鲁瓦藤种子的缘故，正感受着

剧烈、猛烈、残酷、痛苦的感受。’比丘们！正是这样，有一些沙门、婆罗门有这样的说法、这样的见解，

即：‘在欲乐中没有过患。’但他们沉溺于欲乐之中，他们与那些束发髻的女修行者共相

享乐，他们说：‘那些可敬的沙门、婆罗门预见到欲乐中未来的危险，宣讲要舍弃

欲乐，教导要彻底了知欲乐，这到底是为了什么呢？触摸这些年轻女修行者的手臂，幼嫩、柔软、毛茸茸，

触摸是多么快乐啊！’他们沉溺于欲乐。他们沉溺于欲乐之后，身体败坏、死亡之后，往生到恶道、

恶趣、堕处、地狱。他们在那里感受剧烈、猛烈、残酷、痛苦的感受，而他们这样想：

‘那些可敬的沙门、婆罗门预见到欲乐中有什么未来的危险，宣讲要舍弃欲乐，教导要彻底了知

欲乐，原来是这样的啊！我们确实是因为欲乐的原因、以欲乐为缘由，而感受着这些剧烈、猛烈、残酷、痛苦的感受。’比丘们！这被称

为现在快乐，未来有苦果报的法的受持。

比丘们！什么是现在也痛苦，未来也有苦果报的法的受持呢？比丘们！这里有某种人：他是裸体者，行为

放荡、舔食双手；他不接受‘请过来，尊者！’的邀请，不接受‘请稍等，尊者！’的挽留；他不接受

特意带来的食物，不接受特意准备的食物，不接受招待；他不从锅口接受食物，不从盘口接受食物；

他不跨过门槛接受，不跨过木棒接受，不跨过杵臼接受；不在两人正在吃饭时（从其中一人那里）

接受，不从孕妇那里接受，不从哺乳中的妇女那里接受，不从与男人有染

的妇女那里接受，不在（为特定目的）收集食物的地方接受；不在有狗等着的地方接受，不在苍蝇群集的处所接受；

不吃鱼、肉；不饮酒、米酒、酸粥；他或者只去一家接受食物、只吃一团，或者只去

两家接受食物、只吃两团……或者只去七家接受食物、只吃七团；或者只依靠一份

布施维生，或者依靠两份布施维生……依靠七份布施维生；或者一天吃

一次，或者两天吃一次……或者七天吃一次，像这样，最多到半个月吃一次，

致力于按周期进食的修行；他或者只吃蔬菜、或者只吃稗子、或者只吃

野米，或者只吃碎米；或者只吃水苔，或者只吃米糠，或者只吃

米汤浮沫，或者只吃芝麻粉，或者只吃草，或者只吃牛粪；或者以森林

的根和果实为食，或者吃自然掉落的果实；他穿麻衣、或者穿粗麻

混织衣、或者穿从尸体上捡来的布、穿粪扫衣、穿树皮衣、穿黑羚羊皮衣、

穿黑羚羊皮条编织的衣服、穿古沙草衣、穿树皮纤维衣、穿木片衣、编织人发为衣、

编织马毛为衣、穿猫头鹰羽毛做的衣服；又，他是拔除须发者，即致力于拔除须发的修行；

他是常站立者，拒绝坐下；他是常蹲踞者，精勤于蹲踞；他是卧

荆棘者，常躺卧在布满尖刺的床上；他是致力于一天三次下水沐浴者，从事水浴的修行；

像这样，致力于如此种种身体的苦行、难行，他身体败坏、死亡之后，往生到恶道、

恶趣、堕处、地狱。比丘们！这被称为现在也痛苦，未来也有苦果报的法的受持。

比丘们！什么是现在痛苦，未来有乐果报的法的受持呢？比丘们！这里有某种人，天性

贪欲强烈（重情欲），他经常感受到由贪欲产生的痛苦、忧恼；又，天性瞋恚

强烈，他经常感受到由瞋恚产生的痛苦、忧恼；又，［有某种人］天性愚痴强烈，

他经常感受到由愚痴产生的痛苦、忧恼。他带着苦、带着忧恼、泪流满面、

哭泣着，修行圆满清净的梵行，他身体败坏、死亡之后，往生到善趣、天界。

比丘们！这被称为现在痛苦，未来有乐果报的法的受持。

比丘们！什么是现在也快乐，未来也有乐果报的法的受持呢？比丘们！这里有某种人，天性

贪欲不强烈，他不经常感受到由贪欲产生的痛苦、忧恼；又，有某种人天性瞋恚不强烈，

他不经常感受到由瞋恚产生的痛苦、忧恼；有某种人天性愚痴不强烈，他不经常感受到由愚痴产生的

痛苦、忧恼。他远离欲乐、远离诸不善法、有寻、有伺，由远离而生喜乐，

进入并安住于初禅；随着寻、伺的平息，内净，心专一性、无寻、无伺、

由定而生喜乐，进入并安住于二禅；他不染喜悦，住于舍，保持正念、正知，而以身感受乐，

正如圣者们所说的‘舍、念、乐住’，进入并安住于三禅；随着乐的舍弃、苦的舍弃，

喜、忧先前已经寂灭，不苦不乐，由舍［所生］念之清净，进入并安住于第四禅。

他身体败坏、死亡之后，往生到善趣、天界。比丘们！这被称为现在也快乐，未来也有乐果报的法的受持。

比丘们！这就是那四种法的受持。”

世尊说完这番话后，心满意足的那些比丘欢喜地接受了世尊所说的话。

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《1》Mūlapaṇṇāsapāḷi 根本分五十经篇 (MN 1-50, 1-513)/5. Cūḷayamakavagga 双小品 (MN 41-50, 439-513)”

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【经名】 5.6 Mahādhammasamādānasutta 受持法大经 (MN 46, 473-486)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Mahādhammasamādānasuttaṃ

473. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – “yebhuyyena, bhikkhave, sattā evaṃkāmā evaṃchandā evaṃadhippāyā – ‘aho vata aniṭṭhā akantā amanāpā dhammā parihāyeyyuṃ, iṭṭhā kantā manāpā dhammā abhivaḍḍheyyun’ti. Tesaṃ, bhikkhave, sattānaṃ evaṃkāmānaṃ evaṃchandānaṃ evaṃadhippāyānaṃ aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. Tatra tumhe, bhikkhave, kaṃ hetuṃ paccethā”ti? “Bhagavaṃmūlakā no, bhante, dhammā, bhagavaṃnettikā, bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaññeva paṭibhātu etassa bhāsitassa attho; bhagavato sutvā bhikkhū dhāressantī”ti. “Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

474. “Idha, bhikkhave, assutavā puthujjano, ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto, sevitabbe dhamme na jānāti asevitabbe dhamme na jānāti, bhajitabbe dhamme na jānāti abhajitabbe dhamme na jānāti. So sevitabbe dhamme ajānanto asevitabbe dhamme ajānanto, bhajitabbe dhamme ajānanto abhajitabbe dhamme ajānanto, asevitabbe dhamme sevati sevitabbe dhamme na sevati, abhajitabbe dhamme bhajati bhajitabbe dhamme na bhajati. Tassa asevitabbe dhamme sevato sevitabbe dhamme asevato, abhajitabbe dhamme bhajato bhajitabbe dhamme abhajato aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ aviddasuno.

“Sutavā ca kho, bhikkhave, ariyasāvako, ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto, sevitabbe dhamme jānāti asevitabbe dhamme jānāti, bhajitabbe dhamme jānāti abhajitabbe dhamme jānāti. So sevitabbe dhamme jānanto asevitabbe dhamme jānanto, bhajitabbe dhamme jānanto abhajitabbe dhamme jānanto, asevitabbe dhamme na sevati sevitabbe dhamme sevati, abhajitabbe dhamme na bhajati bhajitabbe dhamme bhajati. Tassa asevitabbe dhamme asevato sevitabbe dhamme sevato, abhajitabbe dhamme abhajato bhajitabbe dhamme bhajato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ viddasuno.

475. “Cattārimāni, bhikkhave, dhammasamādānāni. Katamāni cattāri? Atthi, bhikkhave, dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ; atthi, bhikkhave, dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ; atthi, bhikkhave, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ; atthi, bhikkhave, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ.

476. “Tatra, bhikkhave, yamidaṃ [yadidaṃ (sī.)] dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ, taṃ avidvā avijjāgato yathābhūtaṃ nappajānāti – ‘idaṃ kho dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākan’ti. Taṃ avidvā avijjāgato yathābhūtaṃ appajānanto taṃ sevati, taṃ na parivajjeti. Tassa taṃ sevato, taṃ aparivajjayato, aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ aviddasuno.

“Tatra, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ taṃ avidvā avijjāgato yathābhūtaṃ nappajānāti – ‘idaṃ kho dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākan’ti. Taṃ avidvā avijjāgato yathābhūtaṃ appajānanto taṃ sevati, taṃ na parivajjeti. Tassa taṃ sevato, taṃ aparivajjayato, aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ aviddasuno.

“Tatra, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ, taṃ avidvā avijjāgato yathābhūtaṃ nappajānāti – ‘idaṃ kho dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākan’ti. Taṃ avidvā avijjāgato yathābhūtaṃ appajānanto taṃ na sevati, taṃ parivajjeti. Tassa taṃ asevato, taṃ parivajjayato, aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ aviddasuno.

“Tatra, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ, taṃ avidvā avijjāgato yathābhūtaṃ nappajānāti – ‘idaṃ kho dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākan’ti. Taṃ avidvā avijjāgato yathābhūtaṃ appajānanto taṃ na sevati, taṃ parivajjeti. Tassa taṃ asevato, taṃ parivajjayato, aniṭṭhā akantā amanāpā dhammā abhivaḍḍhanti, iṭṭhā kantā manāpā dhammā parihāyanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ aviddasuno.

477. “Tatra, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ taṃ vidvā vijjāgato yathābhūtaṃ pajānāti – ‘idaṃ kho dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākan’ti. Taṃ vidvā vijjāgato yathābhūtaṃ pajānanto taṃ na sevati, taṃ parivajjeti. Tassa taṃ asevato, taṃ parivajjayato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ viddasuno.

“Tatra, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ taṃ vidvā vijjāgato yathābhūtaṃ pajānāti – ‘idaṃ kho dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākan’ti. Taṃ vidvā vijjāgato yathābhūtaṃ pajānanto taṃ na sevati, taṃ parivajjeti. Tassa taṃ asevato, taṃ parivajjayato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ viddasuno.

“Tatra, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ taṃ vidvā vijjāgato yathābhūtaṃ pajānāti – ‘idaṃ kho dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākan’ti. Taṃ vidvā vijjāgato yathābhūtaṃ pajānanto taṃ sevati, taṃ na parivajjeti. Tassa taṃ sevato, taṃ aparivajjayato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ viddasuno.

“Tatra, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ taṃ vidvā vijjāgato yathābhūtaṃ pajānāti – ‘idaṃ kho dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākan’ti. Taṃ vidvā vijjāgato yathābhūtaṃ pajānanto taṃ sevati, taṃ na parivajjeti. Tassa taṃ sevato, taṃ aparivajjayato, aniṭṭhā akantā amanāpā dhammā parihāyanti, iṭṭhā kantā manāpā dhammā abhivaḍḍhanti. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti yathā taṃ viddasuno.

478. “Katamañca, bhikkhave, dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ? Idha, bhikkhave, ekacco sahāpi dukkhena sahāpi domanassena pāṇātipātī hoti, pāṇātipātapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena adinnādāyī hoti, adinnādānapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena kāmesu micchācārī hoti, kāmesu micchācārapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena musāvādī hoti, musāvādapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena pisuṇavāco hoti, pisuṇavācāpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena pharusavāco hoti, pharusavācāpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena samphappalāpī hoti, samphappalāpapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena abhijjhālu hoti, abhijjhāpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena byāpannacitto hoti, byāpādapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena micchādiṭṭhi hoti, micchādiṭṭhipaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti. So kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ.

479. “Katamañca, bhikkhave, dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ? Idha, bhikkhave, ekacco sahāpi sukhena sahāpi somanassena pāṇātipātī hoti, pāṇātipātapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena adinnādāyī hoti, adinnādānapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena kāmesumicchācārī hoti, kāmesumicchācārapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena musāvādī hoti, musāvādapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena pisuṇavāco hoti, pisuṇavācāpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena pharusavāco hoti, pharusavācāpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena samphappalāpī hoti, samphappalāpapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena abhijjhālu hoti, abhijjhāpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena byāpannacitto hoti, byāpādapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena micchādiṭṭhi hoti, micchādiṭṭhipaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti. So kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ.

480. “Katamañca, bhikkhave, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ? Idha, bhikkhave, ekacco sahāpi dukkhena sahāpi domanassena pāṇātipātā paṭivirato hoti, pāṇātipātā veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena adinnādānā paṭivirato hoti, adinnādānā veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena kāmesumicchācārā paṭivirato hoti, kāmesumicchācārā veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena musāvādā paṭivirato hoti, musāvādā veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena pisuṇāya vācāya paṭivirato hoti, pisuṇāya vācāya veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena pharusāya vācāya paṭivirato hoti, pharusāya vācāya veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena samphappalāpā paṭivirato hoti, samphappalāpā veramaṇīpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena anabhijjhālu hoti, anabhijjhāpaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena abyāpannacitto hoti, abyāpādapaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti; sahāpi dukkhena sahāpi domanassena sammādiṭṭhi hoti, sammādiṭṭhipaccayā ca dukkhaṃ domanassaṃ paṭisaṃvedeti. So kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Idaṃ vuccati, bhikkhave, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ.

481. “Katamañca, bhikkhave, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ? Idha, bhikkhave, ekacco sahāpi sukhena sahāpi somanassena pāṇātipātā paṭivirato hoti, pāṇātipātā veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena adinnādānā paṭivirato hoti, adinnādānā veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena kāmesumicchācārā paṭivirato hoti, kāmesumicchācārā veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena musāvādā paṭivirato hoti, musāvādā veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena pisuṇāya vācāya paṭivirato hoti, pisuṇāya vācāya veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena pharusāya vācāya paṭivirato hoti, pharusāya vācāya veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena samphappalāpā paṭivirato hoti, samphappalāpā veramaṇīpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena anabhijjhālu hoti, anabhijjhāpaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena abyāpannacitto hoti, abyāpādapaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti; sahāpi sukhena sahāpi somanassena sammādiṭṭhi hoti, sammādiṭṭhipaccayā ca sukhaṃ somanassaṃ paṭisaṃvedeti. So kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Idaṃ, vuccati, bhikkhave, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ. Imāni kho, bhikkhave, cattāri dhammasamādānāni.

482. “Seyyathāpi, bhikkhave, tittakālābu visena saṃsaṭṭho. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, ayaṃ tittakālābu visena saṃsaṭṭho, sace ākaṅkhasi piva [pipa (sī. pī.)]. Tassa te pivato [pipato (sī. pī.)] ceva nacchādessati vaṇṇenapi gandhenapi rasenapi, pivitvā [pītvā (sī.)] ca pana maraṇaṃ vā nigacchasi maraṇamattaṃ vā dukkhan’ti. So taṃ appaṭisaṅkhāya piveyya, nappaṭinissajjeyya. Tassa taṃ pivato ceva nacchādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ. Tathūpamāhaṃ, bhikkhave, imaṃ dhammasamādānaṃ vadāmi, yamidaṃ dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ.

483. “Seyyathāpi, bhikkhave, āpānīyakaṃso vaṇṇasampanno gandhasampanno rasasampanno. So ca kho visena saṃsaṭṭho. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, ayaṃ āpānīyakaṃso vaṇṇasampanno gandhasampanno rasasampanno. So ca kho visena saṃsaṭṭho, sace ākaṅkhasi piva. Tassa te pivatohi [pivatopi (ka.)] kho chādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana maraṇaṃ vā nigacchasi maraṇamattaṃ vā dukkhan’ti. So taṃ appaṭisaṅkhāya piveyya, nappaṭinissajjeyya. Tassa taṃ pivatohi kho chādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ. Tathūpamāhaṃ, bhikkhave, imaṃ dhammasamādānaṃ vadāmi, yamidaṃ dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ.

484. “Seyyathāpi, bhikkhave, pūtimuttaṃ nānābhesajjehi saṃsaṭṭhaṃ. Atha puriso āgaccheyya paṇḍukarogī. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, idaṃ pūtimuttaṃ nānābhesajjehi saṃsaṭṭhaṃ, sace ākaṅkhasi piva. Tassa te pivatohi kho nacchādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī bhavissasī’ti. So taṃ paṭisaṅkhāya piveyya, nappaṭinissajjeyya. Tassa taṃ pivatohi kho nacchādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī assa. Tathūpamāhaṃ, bhikkhave, imaṃ dhammasamādānaṃ vadāmi, yamidaṃ dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ.

485. “Seyyathāpi, bhikkhave, dadhi ca madhu ca sappi ca phāṇitañca ekajjhaṃ saṃsaṭṭhaṃ. Atha puriso āgaccheyya lohitapakkhandiko. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, idaṃ dadhiṃ ca madhuṃ ca sappiṃ ca phāṇitañca ekajjhaṃ saṃsaṭṭhaṃ, sace ākaṅkhasi piva. Tassa te pivato ceva chādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī bhavissasī’ti. So taṃ paṭisaṅkhāya piveyya, nappaṭinissajjeyya. Tassa taṃ pivato ceva chādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana sukhī assa. Tathūpamāhaṃ, bhikkhave, imaṃ dhammasamādānaṃ vadāmi, yamidaṃ dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ.

486. “Seyyathāpi, bhikkhave, vassānaṃ pacchime māse saradasamaye viddhe vigatavalāhake deve ādicco nabhaṃ abbhussakkamāno sabbaṃ ākāsagataṃ tamagataṃ abhivihacca bhāsate ca tapate ca virocate ca; evameva kho, bhikkhave, yamidaṃ dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ tadaññe puthusamaṇabrāhmaṇaparappavāde abhivihacca bhāsate ca tapate ca virocate cā”ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Mahādhammasamādānasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

☸---------------------------------------------------------------------

第四十六 受持法大经 Mahādhammasamādānasuttaṃ

我是这样听说的。

那时，世尊住在舍卫城的祇陀林给孤独园。在那里，世尊召唤比丘们：“比丘们！”那些

比丘回答世尊：“世尊！”世尊这样说：

“比丘们！众生大多有这样的愿望、这样的意欲、这样的想法：“啊！愿那些不合意、不可爱、

不令人愉悦的事物减少消失；令那些合意、可爱、令人愉悦的事物增长！”比丘们！对于有这样愿望、这样

意欲、这样想法的那些众生来说，不合意、不可爱、不令人愉悦的事物反而增长了，合意、可爱、

令人愉悦的事物反而减少消失了。比丘们！对此，你们认为是什么原因呢？”［他们回答说：］“世尊！我们的法以世尊

为根本，以世尊为引导者，以世尊为皈依处！世尊！善哉！惟愿世尊为我们解释这番话的意义，

比丘们听闻世尊的［教导］后将会牢记受持。”［世尊说：］“那么，比丘们，仔细听！好好放在心上，

我将要说了。”那些比丘回答世尊：“是的，世尊！［我们愿乐意听］。”世尊这样说：

“比丘们！这里，未听闻（正法）的凡夫、未见过圣者、不了解圣者的法、未在圣者的法中受过训练；未见过

善知识、不了解善知识的法、未在善知识的法中受过训练；他不了知哪些法应当行持（亲近）、不了知哪些法不应当行持（亲近）；

不了知哪些法应当习行（奉事）、不了知哪些法不应当习行（奉事）；他不了知哪些法应当行持（亲近）、不了知哪些法不应当行持（亲近）；

不了知哪些法应当习行（奉事）、不了知哪些法不应当习行（奉事）；所以他于不应当行持的法而行持它、于应当行持的法不行持它；

于不应当习行的法习行它、于应当习行的法不习行它；当他行持不应行持的法、不行持应行持的法；

习行不应习行的法、不习行应习行的法时；不合意、

不可爱、不令人愉悦的法就增长了；合意、可爱、令人愉悦的法就减少消失了。这是什么原因呢？诸

比丘！确实如此，［因为］他是没有智慧的人［的缘故］。比丘们！然而，听闻过（正法）的圣弟子，见过圣者，

了解圣者的法、已在圣者的法中善受训练；见过善知识，了解善知识的法，已在善知识的法中善受训练；

他了知哪些法应当行持（亲近）、了知哪些法不应当行持（亲近）；了知哪些法应当习行（奉事）、了知哪些法不应当习行（奉事）；

他了知哪些法应当行持（亲近）、了知哪些法不应当行持（亲近）；了知哪些法应当习行（奉事）、了知哪些法不应当习行（奉事）；

则于不应当行持的法不行持它，于应当行持的法而行持它；于不应当习行的法而不习行它，于应当习行的法而习行它；

当他于不应当行持的法而不行持、于应当行持的法而行持；于不应当习行的法而不习行、于

应当习行的法而习行时；不合意、不可爱、不令人愉悦的法就减少消失了；合意、可爱、令人愉悦的

法就增长了。这是什么原因呢？比丘们！确实如此，［因为］他是明智者［的缘故］。

比丘们！有这四种法的受持，是哪四种呢？比丘们！有一种法的受持，现在也痛苦，未来也有苦的果报；

比丘们，有一种法的受持，现在快乐、未来有苦的果报；比丘们，有一种法的受持，现在痛苦、未来有乐

的果报；比丘们，有一种法的受持，现在也快乐、未来也有乐的果报。

比丘们！在此，对于这种现在也痛苦、未来也有苦果报的法的受持，不明智者、被无明覆盖者不如实了知：‘这

确实是现在也痛苦、未来也有苦果报的法的受持。’他不明智、被无明覆盖、不如实了知。当他行持它、

不迴避它时，他那些不合意、不可爱、不令人愉悦的法就增长了，合意、可爱、令人愉悦的法就

减少消失了。这是什么原因呢？比丘们！确实如此，［因为］他是没有智慧的人［的缘故］。比丘们！在此，

对于这种现在快乐、未来有苦果报的法的受持，不明智者、被无明覆盖者不如实了知：‘这种法的受持现在快乐，未来有

苦果报。’因为他不明智、亲近它，不迴避、被无明覆盖、不如实了知，当他行持它，

不迴避它时，他那些不合意、不可爱、不令人愉悦的法就增长了，合意、可爱、令人愉悦的法就减少消失了。

这是什么原因呢？比丘们！确实如此，［因为］他是没有智慧的人［的缘故］。比丘们！在此，对于这种法的受持现

在痛苦、未来有乐果报，不明智者、被无明覆盖者不如实了知：‘这种法的受持现在痛苦、未来有乐果报。’

他不行持、迴避它，因为他不明智、被无明覆盖、不如实了知。当他不行持它，

迴避它时，他那些不合意、不可爱、不令人愉悦的法就增长了，合意、可爱、令人愉悦的法就减少消失了。这是什么原因呢？

比丘们！确实如此，［因为］他是没有智慧的人［的缘故］。比丘们！在此，对于这种现在也快乐、未

来也有乐果报的法的受持，不明智者、被无明覆盖者不如实了知：‘这种法的受持现在也快乐、未来也有乐果报。’

他不行持它，因为他不明智、被无明覆盖、不如实了知。当他不行持它、迴避它时，

他那些不合意、不可爱、不令人愉悦的法就增长了，合意、可爱、令人愉悦的法就减少消失了。这是什么原因呢？比丘们！确实如此，

［因为］他是没有智慧的人［的缘故］。

比丘们！在此，对于这种现在也痛苦、未来也有苦果报的法的受持。明智者、具足智慧者如实了知：‘这种法的受持

现在也痛苦、未来也有苦果报。’他不行持、迴避它，因为他明智、具足智慧、如实了知。当他不行持它、

迴避它时，他那些不合意、不可爱、不令人愉悦的法就减少消失了，合意、可爱、令人愉悦的

法就增长了。这是什么原因呢？比丘们！确实如此，［因为］他是明智者（的缘故）。比丘们！在此，

对于这种现在快乐、未来有苦果报的法的受持，明智者、具足智慧者如实了知：‘这种法的受持现在快乐、未来有苦果报。’

他不行持，迴避它，因为他明智、具足智慧、如实了知。当他不行持它、迴避它时，

他那些不合意、不可爱、不令人愉悦的法就减少消失了，合意、可爱、令人愉悦的法就增长了。这是什么原因呢？

比丘们！确实如此，［因为］他是明智者［的缘故］。比丘们！在此，对于这种现在痛苦、未来

有乐果报的法的受持，明智者、具足智慧者如实了知：‘这种法的受持现在痛苦、未来有乐果报。’他行持、不迴避

它，因为他明智、具足智慧、如实了知。当他行持它、不迴避它时，他那些不合意、不可爱、不令人愉悦

的法就减少消失了，合意、可爱、令人愉悦的法就增长了。这是什么原因呢？比丘们！确实如此，［因为］

他是明智者［的缘故］。比丘们！在此，对于这种现在也快乐、未来也有乐果报的法的受持，明智者、具足智慧者如实

了知：‘这种法的受持为现在也快乐、未来也有乐果报’。他行持，不迴避它，因为他明智、具足智慧、如实了知。

当他行持它、不迴避它时，他那些不合意、不可爱、不令人愉悦的法就减少消失了，合意、可

爱、令人愉悦的法就增长了。这是什么原因呢？比丘们！确实如此，［因为］他是明智者［的缘故］。

比丘们！什么是现在也痛苦、未来也有苦果报的法的受持？比丘们！在此，有某种人伴随着痛苦、伴随着忧恼

而杀生；并且因为杀生，而感受到痛苦、忧恼。又有伴随着痛苦、伴随着忧恼而不与取（偷盗）；并且因为不与取，

而感受到痛苦、忧恼。又有伴随着痛苦、伴随着忧恼而作邪淫行；并且因为邪淫行，而感受到痛苦、忧恼。

又有伴随着痛苦、伴随着忧恼而说妄语；并且因为妄语，而感受到痛苦、忧恼。又有伴随着痛苦、伴随着忧恼而说离间语（两舌）：

并且因为离间语，而感受到痛苦、忧恼。又有伴随着痛苦、伴随着忧恼而说粗恶语；并且因为粗恶语，而感受到痛苦、忧恼。

又有伴随着痛苦、伴随着忧恼而说绮语（无益语）：并且因为绮语，而感受到痛苦、忧恼。又有伴随着痛苦、伴随着忧恼而心怀贪欲：

并且因为贪欲，而感受到痛苦、忧恼。又有，伴随着痛苦、伴随着忧恼而心怀瞋恚；并且因为瞋恚，而感受到痛苦、忧恼。

又有伴随着痛苦、伴随着忧恼而持有邪见；并且因为邪见，而感受到痛苦、忧恼。他身体败坏、死亡之后，往生到恶道、

恶趣、堕处、地狱。比丘们：这被称为现在也痛苦、未来也有苦果报的法的受持。

比丘们！什么是现在快乐、未来有苦果报的法的受持？比丘们！在此，有某种人伴随着快乐、伴随着喜悦

而杀生；并且因为杀生，而感受到快乐、喜悦。又有伴随着快乐、伴随着喜悦而不与取（偷盗）；并且因为不与取，

而感受到快乐、喜悦。又有伴随着快乐、伴随着喜悦而作邪淫行；并且因为邪淫行，而感受到快乐、喜悦。又

有伴随着快乐、伴随着喜悦而说妄语；并且因为妄语，而感受到快乐、喜悦。又有伴随着快乐、伴随着喜悦而说离间语（两舌）；

并且因为离间语，而感受到快乐、喜悦。又有伴随着快乐、伴随着喜悦而说粗恶语；并且因为粗恶语，而感受到快乐、喜悦。

又有伴随着快乐、伴随着喜悦而说绮语（无益语）；并且因为绮语，而感受到快乐、喜悦。又有伴随着快乐、伴随着喜悦而心怀贪欲；

并且因为贪欲，而感受到快乐、喜悦。又有伴随着快乐、伴随着喜悦而心怀瞋恚；并且因为瞋恚，而感受到快乐、喜悦。

又有伴随着快乐、伴随着喜悦而持有邪见；并且因为邪见，而感受到快乐、喜悦。他身体败坏、死亡之后，往生到恶道、

恶趣、堕处、地狱。比丘们！这被称为现在快乐、未来有苦果报的法的受持。

比丘们！什么是现在痛苦、未来有乐果报的法的受持？比丘们！在此，有某种人伴随着痛苦、伴随着忧恼

而远离杀生；并且因为远离杀生，而感受到痛苦、忧恼。又有伴随着痛苦、伴随着忧恼而远离不与取；并且因为

远离不与取，而感受到痛苦、忧恼。又有伴随着痛苦、伴随着忧恼而远离邪淫行；并且因为远离邪淫行，

而感受到痛苦、忧恼。又有伴随着痛苦、伴随着忧恼而远离妄语；并且因为远离妄语，而感受到痛苦、忧恼。又有伴随着痛苦、

伴随着忧恼而远离离间语（两舌）；并且因为远离离间语；而感受到痛苦、忧恼。又有伴随着痛苦、伴随着忧恼而远离粗恶语：

并且因为远离粗恶语，而感受到痛苦、忧恼。又有伴随着痛苦、伴随着忧恼而远离绮语（无益语）；并且因为远离绮语，而感受到痛苦、

忧恼。又有伴随着痛苦、伴随着忧恼而心无贪欲；并且因为无贪欲，而感受到痛苦、忧恼。又有伴随着痛苦、伴随着忧恼

而心无瞋恚；并且因为无瞋恚，而感受到痛苦、忧恼。又有伴随着痛苦、伴随着忧恼而持有正见；并且因为正见，

而感受到痛苦、忧恼。他身体败坏、死亡之后，往生到善趣、天界。比丘们！这被称为现在痛苦、未来有

乐果报的法的受持。

比丘们！什么是现在也快乐、未来也有乐果报的法的受持？比丘们！在此，有某种人伴随着快乐、伴随着喜悦

而远离杀生；并且因为远离杀生，而感受到快乐、喜悦。又有伴随着快乐、伴随着喜悦而远离不与取；并且因为

远离不与取，而感受到快乐、喜悦。又有伴随着快乐、伴随着喜悦而远离邪淫行；并且因为远离邪淫行，

而感受到快乐、喜悦。又有伴随着快乐、伴随着喜悦而远离妄语；并且因为远离妄语，而感受到快乐、喜悦。又有伴随着快乐、

伴随着喜悦而远离离间语（两舌）；并且因为远离离间语，而感受到快乐、喜悦。又有伴随着快乐、伴随着喜悦而远离粗恶语：

并且因为远离粗恶语，而感受到快乐、喜悦。又有伴随着快乐、伴随着喜悦而远离绮语（无益语）；并且因为远离绮语，而感受到快乐、

喜悦。又有伴随着快乐、伴随着喜悦而心无贪欲；并且因为无贪欲，而感受到快乐、喜悦。又有伴随着快乐、伴随着喜悦

而心无瞋恚；并且因为无瞋恚，而感受到快乐、喜悦。又有伴随着快乐、伴随着喜悦而持有正见；并且因为正见，

而感受到快乐、喜悦。他身体败坏、死亡之后，往生到善趣、天界。比丘们！这被称为现在也快乐、未来有

乐果报的法的受持。比丘们！这就是那四种法的受持。

比丘们！譬如有一个苦葫芦，混合了毒药。那时，有一个想活命不想死、想要快乐厌恶痛苦的人来了，

有人会这样对他说：‘喂，朋友！这个苦葫芦混合了毒药，如果你想喝就喝吧，你喝的时候它的颜色、

气味、味道，非但不会让你喜欢；而且喝了之后，要么会死、要么会遭受如同死亡一般的痛苦。’那人不加思虑、

不拒绝而喝了它，他喝的时候，它的颜色、气味、味道，确实不令他喜欢；而且喝了之后，他要么死了、

要么遭受了如同死亡一般的痛苦。比丘们！我用这个譬喻来说明这种：现在也痛苦、未来也有苦果报的法的受持。

比丘们！譬如有装满颜色好、气味好、味道好饮料的铜杯，然而混合了毒药。有一个想

活命不想死、想要快乐而厌恶痛苦的人来了，有人会这样对他说：‘喂，朋友！这个铜杯装满了饮料，颜色

好，气味好、味道好，然而混合了毒药，如果你想喝就喝吧，你喝的时候它的颜色、气味、味道，

确实会让你喜欢；然而喝了之后，要么会死、要么会遭受如同死亡一般的痛苦。’那人不加思虑、不拒绝而喝了它，

他喝的时候，它的颜色、气味、味道确实使他喜欢；然而喝了之后，他要么死了、要么遭受了如同死亡一般的痛苦。比丘们！

我用这个譬喻来说明这种：现在快乐、未来有苦果报的法的受持。

比丘们！又譬如发酵的尿液（药用牛尿）混合了各种药材。那时，患有黄疸病的人来了。有人会这样对他说：‘喂，

朋友！这发酵的尿液混合了种种药材，你如果想喝就喝吧，你喝的时候，它的颜色、气味、味道，

确实不会让你喜欢；然而喝了之后，你会痊愈（变得快乐）。’他考虑后不拒绝而喝了它，他喝的时候，确实它的颜色、

气味、味道、不令他喜欢；然而喝了之后得以痊愈（变得快乐）。比丘们！我用这个譬喻来说明这种：现在痛苦、

未来有乐果报的法的受持。

比丘们！譬如凝乳（酪）、蜂蜜、酥油及糖蜜一起混合。患有痢疾（赤痢）的人来了。有人会这样对他说：‘喂，

朋友！这是凝乳、蜂蜜、酥油及糖蜜一起混合的东西，你如果想喝就喝吧，你喝的时候，它的颜色、

气味、味道，确实会让你喜欢；而且喝了之后，你会痊愈（变得快乐）。’他考虑后不拒绝而喝了它，他喝的时候，确实

它的颜色、气味、味道，令他欢喜；而且喝了之后得以痊愈（变得快乐）。比丘们！我用这个譬喻来说明这种：

现在也快乐、未来也有乐果报的法的受持。

比丘们！犹如在雨季的最后一个月，秋天时节晴朗无云之时，上升到空中的太阳，照破一切

空中的黑暗，发光、发热、照耀；正是这样，比丘们！这种‘现在也快乐、未来也有

乐果报的法的受持’，胜过其他众多沙门、婆罗门的不同学说，发光、发热、照耀。”

世尊这样说完后，心满意足的那些比丘非常欢喜地接受了世尊所说的话。

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《1》Mūlapaṇṇāsapāḷi 根本分五十经篇 (MN 1-50, 1-513)/5. Cūḷayamakavagga 双小品 (MN 41-50, 439-513)”

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【经名】 5.7 Vīmaṃsakasutta 思察经 (MN 47, 487-490)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Vīmaṃsakasuttaṃ

487. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – “vīmaṃsakena, bhikkhave, bhikkhunā parassa cetopariyāyaṃ ajānantena [ājānantena (pī. ka.), ajānantena kinti (?)] tathāgate samannesanā kātabbā ‘sammāsambuddho vā no vā’ iti viññāṇāyā”ti. “Bhagavaṃmūlakā no, bhante, dhammā, bhagavaṃnettikā bhagavaṃpaṭisaraṇā; sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho; bhagavato sutvā bhikkhū dhāressantī”ti. “Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

488. “Vīmaṃsakena, bhikkhave, bhikkhunā parassa cetopariyāyaṃ ajānantena dvīsu dhammesu tathāgato samannesitabbo cakkhusotaviññeyyesu dhammesu – ‘ye saṃkiliṭṭhā cakkhusotaviññeyyā dhammā, saṃvijjanti vā te tathāgatassa no vā’ti? Tamenaṃ samannesamāno evaṃ jānāti – ‘ye saṃkiliṭṭhā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṃvijjantī’ti.

“Yato naṃ samannesamāno evaṃ jānāti – ‘ye saṃkiliṭṭhā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṃvijjantī’ti, tato naṃ uttariṃ samannesati – ‘ye vītimissā cakkhusotaviññeyyā dhammā, saṃvijjanti vā te tathāgatassa no vā’ti? Tamenaṃ samannesamāno evaṃ jānāti – ‘ye vītimissā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṃvijjantī’ti.

“Yato naṃ samannesamāno evaṃ jānāti – ‘ye vītimissā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṃvijjantī’ti, tato naṃ uttariṃ samannesati – ‘ye vodātā cakkhusotaviññeyyā dhammā, saṃvijjanti vā te tathāgatassa no vā’ti? Tamenaṃ samannesamāno evaṃ jānāti – ‘ye vodātā cakkhusotaviññeyyā dhammā, saṃvijjanti te tathāgatassā’ti.

“Yato naṃ samannesamāno evaṃ jānāti – ‘ye vodātā cakkhusotaviññeyyā dhammā, saṃvijjanti te tathāgatassā’ti, tato naṃ uttariṃ samannesati – ‘dīgharattaṃ samāpanno ayamāyasmā imaṃ kusalaṃ dhammaṃ, udāhu ittarasamāpanno’ti? Tamenaṃ samannesamāno evaṃ jānāti – ‘dīgharattaṃ samāpanno ayamāyasmā imaṃ kusalaṃ dhammaṃ, nāyamāyasmā ittarasamāpanno’ti.

“Yato naṃ samannesamāno evaṃ jānāti – ‘dīgharattaṃ samāpanno ayamāyasmā imaṃ kusalaṃ dhammaṃ, nāyamāyasmā ittarasamāpanno’ti, tato naṃ uttariṃ samannesati – ‘ñattajjhāpanno ayamāyasmā bhikkhu yasappatto, saṃvijjantassa idhekacce ādīnavā’ti? Na tāva, bhikkhave, bhikkhuno idhekacce ādīnavā saṃvijjanti yāva na ñattajjhāpanno hoti yasappatto. Yato ca kho, bhikkhave, bhikkhu ñattajjhāpanno hoti yasappatto, athassa idhekacce ādīnavā saṃvijjanti. Tamenaṃ samannesamāno evaṃ jānāti – ‘ñattajjhāpanno ayamāyasmā bhikkhu yasappatto, nāssa idhekacce ādīnavā saṃvijjantī’ti.

“Yato naṃ samannesamāno evaṃ jānāti – ‘ñattajjhāpanno ayamāyasmā bhikkhu yasappatto, nāssa idhekacce ādīnavā saṃvijjantī’ti, tato naṃ uttariṃ samannesati – ‘abhayūparato ayamāyasmā, nāyamāyasmā bhayūparato; vītarāgattā kāme na sevati khayā rāgassā’ti? Tamenaṃ samannesamāno evaṃ jānāti – ‘abhayūparato ayamāyasmā, nāyamāyasmā bhayūparato; vītarāgattā kāme na sevati khayā rāgassā’ti. Tañce, bhikkhave, bhikkhuṃ pare evaṃ puccheyyuṃ – ‘ke panāyasmato ākārā, ke anvayā, yenāyasmā evaṃ vadesi – abhayūparato ayamāyasmā, nāyamāyasmā bhayūparato; vītarāgattā kāme na sevati khayā rāgassā’ti. Sammā byākaramāno, bhikkhave, bhikkhu evaṃ byākareyya – ‘tathā hi pana ayamāyasmā saṅghe vā viharanto eko vā viharanto, ye ca tattha sugatā ye ca tattha duggatā, ye ca tattha gaṇamanusāsanti, ye ca idhekacce āmisesu saṃdissanti, ye ca idhekacce āmisena anupalittā, nāyamāyasmā taṃ tena avajānāti. Sammukhā kho pana metaṃ bhagavato sutaṃ sammukhā paṭiggahitaṃ – abhayūparatohamasmi, nāhamasmi bhayūparato, vītarāgattā kāme na sevāmi khayā rāgassā’ti.

489. “Tatra, bhikkhave, tathāgatova uttariṃ paṭipucchitabbo – ‘ye saṃkiliṭṭhā cakkhusotaviññeyyā dhammā, saṃvijjanti vā te tathāgatassa no vā’ti? Byākaramāno, bhikkhave, tathāgato evaṃ byākareyya – ‘ye saṃkiliṭṭhā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṃvijjantī’”ti.

“Ye vītimissā cakkhusotaviññeyyā dhammā, saṃvijjanti vā te tathāgatassa no vāti? Byākaramāno, bhikkhave, tathāgato evaṃ byākareyya – ‘ye vītimissā cakkhusotaviññeyyā dhammā, na te tathāgatassa saṃvijjantī’ti.

“Ye vodātā cakkhusotaviññeyyā dhammā, saṃvijjanti vā te tathāgatassa no vāti? Byākaramāno, bhikkhave, tathāgato evaṃ byākareyya – ‘ye vodātā cakkhusotaviññeyyā dhammā, saṃvijjanti te tathāgatassa; etaṃpathohamasmi, etaṃgocaro [etapathohamasmi etagocaro (sī. syā. kaṃ. pī.)], no ca tena tammayo’ti.

“Evaṃvādiṃ kho, bhikkhave, satthāraṃ arahati sāvako upasaṅkamituṃ dhammassavanāya. Tassa satthā dhammaṃ deseti uttaruttariṃ paṇītapaṇītaṃ kaṇhasukkasappaṭibhāgaṃ. Yathā yathā kho, bhikkhave, bhikkhuno satthā dhammaṃ deseti uttaruttariṃ paṇītapaṇītaṃ kaṇhasukkasappaṭibhāgaṃ tathā tathā so tasmiṃ dhamme abhiññāya idhekaccaṃ dhammaṃ dhammesu niṭṭhaṃ gacchati, satthari pasīdati – ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno saṅgho’ti. Tañce, bhikkhave, bhikkhuṃ pare evaṃ puccheyyuṃ – ‘ke panāyasmato ākārā, ke anvayā, yenāyasmā evaṃ vadesi – sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno saṅgho’ti? Sammā byākaramāno, bhikkhave, bhikkhu evaṃ byākareyya – ‘idhāhaṃ, āvuso, yena bhagavā tenupasaṅkamiṃ dhammassavanāya. Tassa me bhagavā dhammaṃ deseti uttaruttariṃ paṇītapaṇītaṃ kaṇhasukkasappaṭibhāgaṃ. Yathā yathā me, āvuso, bhagavā dhammaṃ deseti uttaruttariṃ paṇītapaṇītaṃ kaṇhasukkasappaṭibhāgaṃ tathā tathāhaṃ tasmiṃ dhamme abhiññāya idhekaccaṃ dhammaṃ dhammesu niṭṭhamagamaṃ, satthari pasīdiṃ – sammāsambuddho bhagavā, svākkhāto bhagavatā, dhammo, suppaṭipanno saṅgho’ti.

490. “Yassa kassaci, bhikkhave, imehi ākārehi imehi padehi imehi byañjanehi tathāgate saddhā niviṭṭhā hoti mūlajātā patiṭṭhitā, ayaṃ vuccati, bhikkhave, ākāravatī saddhā dassanamūlikā, daḷhā; asaṃhāriyā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ. Evaṃ kho, bhikkhave, tathāgate dhammasamannesanā hoti. Evañca pana tathāgato dhammatāsusamanniṭṭho hotī”ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Vīmaṃsakasuttaṃ niṭṭhitaṃ sattamaṃ.

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第四十七 思察经 Vīmaṃsakasuttaṃ

如是我闻。

一时，世尊住在舍卫城的祇陀林给孤独园。那时，世尊召唤比丘们：“比丘们！”那些

比丘回答世尊说：“尊者！”世尊于是说道：

“比丘们！一个探究的比丘，在不了解他人心的情况下，为了辨识如来是否是正等觉者，应当进行审察。”[比丘们说：]“尊者！对于我们来说，法以世尊为根本，以世尊为指导，以世尊为皈依处。尊者！太好了！惟愿世尊为我们阐明这番话的意义；听闻世尊的[开示]后，比丘们自当铭记于心。”[世尊说]：“那么，比丘们！你们要仔细听！好好思量，我将要说了。”那些比丘回答世尊说：“[尊者！]是的，我们乐意听闻。”世尊于是说道：

比丘们！探究的比丘，在不了解他人心的情况下，应当就两种法来审察如来，也就是通过眼睛和耳朵所能认识的法：“这些通过眼睛和耳朵能认识的杂染法，如来是否具有呢？”当他这样审察时，他如此了知：“这些通过眼睛和耳朵能认识的杂染法，如来是没有的。”当他审察并如此了知：“通过眼睛和耳朵能认识的杂染法，如来是没有的”[之后]，他接着进一步审察：“这些通过眼睛和耳朵能认识的混杂法，如来是否具有呢？”当他这样审察时，他如此了知：“通过眼睛和耳朵能认识的混杂法，如来是没有的。”当他审察并如此了知：“通过眼睛和耳朵能认识的混杂法，如来是没有的”之后，他接着进一步审察：“通过眼睛和耳朵能认识的纯净法，如来是否具有呢？”当他这样审察时，他如此了知：“通过眼睛和耳朵能认识的纯净法，如来是具有的。”当他审察并如此了知：“通过眼睛和耳朵能认识的纯净法，如来是具有的”之后，他接着进一步审察：“这位尊者实践这种善法，是长期如此呢，还是暂时如此呢？”当他这样审察时，他如此了知：“这位尊者是长期实践这种善法，并非暂时如此。”当他审察并如此了知：“这位尊者是长期实践这种善法，并非暂时如此”之后，他接着进一步审察：“这位尊者比丘有名望、有声誉，他是否存在某些过患呢？”比丘们！只要比丘还没有名望、没有获得声誉，期间他是不会有这些过患的。然而，比丘们！当比丘有了名望、获得声誉时，那时他就可能会有这些过患了。当他这样审察时，他如此了知：“这位尊者比丘有名望、有声誉，但他并没有这些过患。”当他审察并如此了知：“这位尊者比丘有名望、有声誉，并没有这些过患”之后，他接着进一步审察：“这位尊者是因无畏而自我约束呢？还是这位尊者因恐惧而自我约束呢？他是因为远离了贪欲、灭尽了贪欲，而不沉溺于欲乐的吗？”当他这样审察时，他如此了知：“这位尊者是因无畏而自我约束，并非因恐惧而自我约束；他是因为远离了贪欲、灭尽了贪欲，而不沉溺于欲乐的。”比丘们！如果其他人这样问那个比丘：“[尊者]您是根据哪些行相、哪些迹象，而这样说：‘这位尊者是因无畏而自我约束，并非因恐惧而自我约束；他是因为远离了贪欲、灭尽了贪欲，而不沉溺于欲乐的’呢？”比丘们！正确回答的比丘，应当这样回答：“因为这位尊者，无论是在僧团中居住，还是独自居住时，对于那里生活好的人和生活不好的人，对于在那里教导大众的人，对于那些执着于物质利益的人，以及那些不被物质利益所染污的人，这位尊者都不会因此而轻视他们。我曾亲自从世尊面前听闻、亲自领受教导：‘我是因无畏而自我约束，我并非因恐惧而自我约束；我是因为远离了贪欲、灭尽了贪欲，而不沉溺于欲乐的。’”

比丘们！在此，应当进一步反问如来：“这些通过眼睛和耳朵能认识的杂染法，如来是否具有呢？”比丘们！如来回答时应当这样说：“这些通过眼睛和耳朵能认识的杂染法，如来是没有的。”[再问：]“这些通过眼睛和耳朵能认识的混杂法，如来是否具有呢？”比丘们！如来回答时应当这样说：“通过眼睛和耳朵能认识的混杂法，如来是没有的。”[再问：]“这些通过眼睛和耳朵能认识的纯净法，如来是否具有呢？”比丘们！如来回答时应当这样说：“这些通过眼睛和耳朵能认识的纯净法，如来是具有的；我行于此道，以此为境界，但并不等同于它（指纯净法本身，不执着）。”

比丘们！对于这样说的导师，声闻弟子为了听闻法而值得去亲近。导师为他宣说越来越高深、越来越精妙、黑白分明[相对照]的法。比丘们！导师越是为比丘宣说越来越高深、越来越精妙、黑白分明[相对照]的法，那位比丘就越能通过直接的智慧，在这些法中对某一类法达到究竟的理解，并对导师生起净信，说：“世尊是正等觉者，世尊善说了法，僧团是善于行道的。”比丘们！如果其他人这样问那个比丘：“您是根据哪些行相、哪些迹象，而这样说：‘世尊是正等觉者，世尊善说了法，僧团是善于行道的’呢？”比丘们！正确回答的比丘，应当这样回答：“贤友！在此，我为了听闻法而亲近世尊。世尊为我宣说了越来越高深、越来越精妙、黑白分明[相对照]的法。贤友！世尊越是为我宣说越来越高深、越来越精妙、黑白分明[相对照]的法，我就越能在那法中通过直接的智慧，对某一类法达到究竟的理解，并对导师生起净信，说：‘世尊是正等觉者，世尊善说了法，僧团是善于行道的。’”

比丘们！任何人，凡是依据这些行相、这些根据、这些言辞，对如来确立了信心，信心生起根基并得以稳固。比丘们！这被称为：具有行相的信心，以见为根基的信心，是坚固的；是沙门、婆罗门、天神、魔罗、梵天或世间任何人都无法动摇[的信心]。比丘们！对如来法的审察就是这样进行的；并且，如来就是如此被如实地、正确地审察了的。

世尊说完这番话后，心意满足的比丘们对世尊所说感到非常欢喜。

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《1》Mūlapaṇṇāsapāḷi 根本分五十经篇 (MN 1-50, 1-513)/5. Cūḷayamakavagga 双小品 (MN 41-50, 439-513)”

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【经名】 5.8 Kosambiyasutta 憍赏弥经 (MN 48, 491-500)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Kosambiyasuttaṃ

491. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. Tena kho pana samayena kosambiyaṃ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti. Te na ceva aññamaññaṃ saññāpenti na ca saññattiṃ upenti, na ca aññamaññaṃ nijjhāpenti, na ca nijjhattiṃ upenti. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “idha, bhante, kosambiyaṃ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti, te na ceva aññamaññaṃ saññāpenti, na ca saññattiṃ upenti, na ca aññamaññaṃ nijjhāpenti, na ca nijjhattiṃ upentī”ti.

Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi – “ehi tvaṃ, bhikkhu, mama vacanena te bhikkhū āmantehi – ‘satthā vo āyasmante āmantetī’”ti. “Evaṃ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca – “satthā āyasmante āmantetī”ti. “Evamāvuso”ti kho te bhikkhū tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te bhikkhū bhagavā etadavoca – “saccaṃ kira tumhe, bhikkhave, bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharatha, te na ceva aññamaññaṃ saññāpetha, na ca saññattiṃ upetha, na ca aññamaññaṃ nijjhāpetha, na ca nijjhattiṃ upethā”ti? “Evaṃ, bhante”. “Taṃ kiṃ maññatha, bhikkhave, yasmiṃ tumhe samaye bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharatha, api nu tumhākaṃ tasmiṃ samaye mettaṃ kāyakammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca, mettaṃ vacīkammaṃ…pe… mettaṃ manokammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho cā”ti? “No hetaṃ, bhante”. “Iti kira, bhikkhave, yasmiṃ tumhe samaye bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharatha, neva tumhākaṃ tasmiṃ samaye mettaṃ kāyakammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca, na mettaṃ vacīkammaṃ…pe… na mettaṃ manokammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca. Atha kiñcarahi tumhe, moghapurīsā, kiṃ jānantā kiṃ passantā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharatha, te na ceva aññamaññaṃ saññāpetha, na ca saññattiṃ upetha, na ca aññamaññaṃ nijjhāpetha, na ca nijjhattiṃ upetha? Tañhi tumhākaṃ, moghapurisā, bhavissati dīgharattaṃ ahitāya dukkhāyā”ti.

492. Atha kho bhagavā bhikkhū āmantesi – “chayime, bhikkhave, dhammā sāraṇīyā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattanti. Katame cha? Idha, bhikkhave, bhikkhuno mettaṃ kāyakammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

“Puna caparaṃ, bhikkhave, bhikkhuno mettaṃ vacīkammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekibhāvāya saṃvattati.

“Puna caparaṃ, bhikkhave, bhikkhuno mettaṃ manokammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

“Puna caparaṃ, bhikkhave, bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi, tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇabhogī. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

“Puna caparaṃ, bhikkhave, bhikkhu yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni tathārūpesu sīlesu sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

“Puna caparaṃ, bhikkhave, bhikkhu yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

“Ime kho, bhikkhave, cha sāraṇīyā dhammā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattanti. Imesaṃ kho, bhikkhave, channaṃ sāraṇīyānaṃ dhammānaṃ etaṃ aggaṃ etaṃ saṅgāhikaṃ [saṅgāhakaṃ (?)] etaṃ saṅghāṭanikaṃ – yadidaṃ yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya. Seyyathāpi, bhikkhave, kūṭāgārassa etaṃ aggaṃ etaṃ saṅgāhikaṃ etaṃ saṅghāṭanikaṃ yadidaṃ kūṭaṃ; evameva kho, bhikkhave, imesaṃ channaṃ sāraṇīyānaṃ dhammānaṃ etaṃ aggaṃ etaṃ saṅgāhikaṃ etaṃ saṅghāṭanikaṃ yadidaṃ yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya.

493. “Kathañca, bhikkhave, yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati – ‘atthi nu kho me taṃ pariyuṭṭhānaṃ ajjhattaṃ appahīnaṃ, yenāhaṃ pariyuṭṭhānena pariyuṭṭhitacitto yathābhūtaṃ nappajāneyyaṃ na passeyyan’ti? Sace, bhikkhave, bhikkhu kāmarāgapariyuṭṭhito hoti, pariyuṭṭhitacittova hoti. Sace, bhikkhave, bhikkhu byāpādapariyuṭṭhito hoti, pariyuṭṭhitacittova hoti. Sace, bhikkhave, bhikkhu thīnamiddhapariyuṭṭhito hoti, pariyuṭṭhitacittova hoti. Sace, bhikkhave, bhikkhu uddhaccakukkuccapariyuṭṭhito hoti, pariyuṭṭhitacittova hoti. Sace, bhikkhave, bhikkhu vicikicchāpariyuṭṭhito hoti, pariyuṭṭhitacittova hoti. Sace, bhikkhave, bhikkhu idhalokacintāya pasuto hoti, pariyuṭṭhitacittova hoti. Sace, bhikkhave, bhikkhu paralokacintāya pasuto hoti, pariyuṭṭhitacittova hoti. Sace, bhikkhave, bhikkhu bhaṇḍanajāto kalahajāto vivādāpanno aññamaññaṃ mukhasattīhi vitudanto viharati, pariyuṭṭhitacittova hoti. So evaṃ pajānāti – ‘natthi kho me taṃ pariyuṭṭhānaṃ ajjhattaṃ appahīnaṃ, yenāhaṃ pariyuṭṭhānena pariyuṭṭhitacitto yathābhūtaṃ nappajāneyyaṃ na passeyyaṃ. Suppaṇihitaṃ me mānasaṃ saccānaṃ bodhāyā’ti. Idamassa paṭhamaṃ ñāṇaṃ adhigataṃ hoti ariyaṃ lokuttaraṃ asādhāraṇaṃ puthujjanehi.

494. “Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘imaṃ nu kho ahaṃ diṭṭhiṃ āsevanto bhāvento bahulīkaronto labhāmi paccattaṃ samathaṃ, labhāmi paccattaṃ nibbutin’ti? So evaṃ pajānāti – ‘imaṃ kho ahaṃ diṭṭhiṃ āsevanto bhāvento bahulīkaronto labhāmi paccattaṃ samathaṃ, labhāmi paccattaṃ nibbutin’ti. Idamassa dutiyaṃ ñāṇaṃ adhigataṃ hoti ariyaṃ lokuttaraṃ asādhāraṇaṃ puthujjanehi.

495. “Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘yathā rūpāyāhaṃ diṭṭhiyā samannāgato, atthi nu kho ito bahiddhā añño samaṇo vā brāhmaṇo vā tathārūpāya diṭṭhiyā samannāgato’ti? So evaṃ pajānāti – ‘yathārūpāyāhaṃ diṭṭhiyā samannāgato, natthi ito bahiddhā añño samaṇo vā brāhmaṇo vā tathārūpāya diṭṭhiyā samannāgato’ti. Idamassa tatiyaṃ ñāṇaṃ adhigataṃ hoti ariyaṃ lokuttaraṃ asādhāraṇaṃ puthujjanehi.

496. “Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti. Kathaṃrūpāya ca, bhikkhave, dhammatāya diṭṭhisampanno puggalo samannāgato? Dhammatā esā, bhikkhave, diṭṭhisampannassa puggalassa – ‘kiñcāpi tathārūpiṃ āpattiṃ āpajjati, yathārūpāya āpattiyā vuṭṭhānaṃ paññāyati, atha kho naṃ khippameva satthari vā viññūsu vā sabrahmacārīsu deseti vivarati uttānīkaroti; desetvā vivaritvā uttānīkatvā āyatiṃ saṃvaraṃ āpajjati’. Seyyathāpi, bhikkhave, daharo kumāro mando uttānaseyyako hatthena vā pādena vā aṅgāraṃ akkamitvā khippameva paṭisaṃharati; evameva kho, bhikkhave, dhammatā esā diṭṭhisampannassa puggalassa – ‘kiñcāpi tathārūpiṃ āpattiṃ āpajjati yathārūpāya āpattiyā vuṭṭhānaṃ paññāyati, atha kho naṃ khippameva satthari vā viññūsu vā sabrahmacārīsu deseti vivarati uttānīkaroti; desetvā vivaritvā uttānīkatvā āyatiṃ saṃvaraṃ āpajjati’. So evaṃ pajānāti – ‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti. Idamassa catutthaṃ ñāṇaṃ adhigataṃ hoti ariyaṃ lokuttaraṃ asādhāraṇaṃ puthujjanehi.

497. “Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti. Kathaṃrūpāya ca, bhikkhave, dhammatāya diṭṭhisampanno puggalo samannāgato? Dhammatā esā, bhikkhave, diṭṭhisampannassa puggalassa – ‘kiñcāpi yāni tāni sabrahmacārīnaṃ uccāvacāni kiṃkaraṇīyāni tattha ussukkaṃ āpanno hoti, atha khvāssa tibbāpekkhā hoti adhisīlasikkhāya adhicittasikkhāya adhipaññāsikkhāya’. Seyyathāpi, bhikkhave, gāvī taruṇavacchā thambañca ālumpati vacchakañca apacinati; evameva kho, bhikkhave, dhammatā esā diṭṭhisampannassa puggalassa – ‘kiñcāpi yāni tāni sabrahmacārīnaṃ uccāvacāni kiṃkaraṇīyāni tattha ussukkaṃ āpanno hoti, atha khvāssa tibbāpekkhā hoti adhisīlasikkhāya adhicittasikkhāya adhipaññāsikkhāya’. So evaṃ pajānāti – ‘yathārūpāya dhammatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya dhammatāya samannāgato’ti. Idamassa pañcamaṃ ñāṇaṃ adhigataṃ hoti ariyaṃ lokuttaraṃ asādhāraṇaṃ puthujjanehi.

498. “Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti. Kathaṃrūpāya ca, bhikkhave, balatāya diṭṭhisampanno puggalo samannāgato? Balatā esā, bhikkhave, diṭṭhisampannassa puggalassa yaṃ tathāgatappavedite dhammavinaye desiyamāne aṭṭhiṃkatvā manasikatvā sabbacetasā [sabbacetoso (sī. syā. kaṃ. pī.), sabbaṃ cetasā (ka.)] samannāharitvā ohitasoto dhammaṃ suṇāti. So evaṃ pajānāti – ‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti. Idamassa chaṭṭhaṃ ñāṇaṃ adhigataṃ hoti ariyaṃ lokuttaraṃ asādhāraṇaṃ puthujjanehi.

499. “Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti. Kathaṃrūpāya ca, bhikkhave, balatāya diṭṭhisampanno puggalo samannāgato? Balatā esā, bhikkhave, diṭṭhisampannassa puggalassa yaṃ tathāgatappavedite dhammavinaye desiyamāne labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. So evaṃ pajānāti – ‘yathārūpāya balatāya diṭṭhisampanno puggalo samannāgato, ahampi tathārūpāya balatāya samannāgato’ti. Idamassa sattamaṃ ñāṇaṃ adhigataṃ hoti ariyaṃ lokuttaraṃ asādhāraṇaṃ puthujjanehi.

500. “Evaṃ sattaṅgasamannāgatassa kho, bhikkhave, ariyasāvakassa dhammatā susamanniṭṭhā hoti sotāpattiphalasacchikiriyāya. Evaṃ sattaṅgasamannāgato kho, bhikkhave, ariyasāvako sotāpattiphalasamannāgato hotī”ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Kosambiyasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.

☸---------------------------------------------------------------------

第四十八 憍赏弥经 Kosambiyasuttaṃ

如是我闻。

一时，世尊住在憍赏弥城的瞿师罗园。那时，憍赏弥的比丘们发生争论、争吵、

陷入争执，互相用言语的利刃（舌锋）攻击；他们不互相劝解、安抚；互相不认同、

不和睦。这时，一位比丘来到世尊那里。到了之后，顶礼世尊，坐在一边。坐在一边的

那位比丘对世尊说：“尊者！此时，憍赏弥的比丘们发生争论、争吵、陷入争执，

互相用言语的利刃攻击；他们不互相劝解、安抚；互相不认同、不和睦。”这时，世尊

召唤一位比丘说：“来，比丘！用我的话告诉那些比丘：‘导师召唤尊者们。’”那位比丘回答世尊：

“尊者！是的。”然后去到那些比丘那里，到了之后，对那些比丘说：“导师召唤尊者们。”那些比丘回答

那位比丘说：“贤友！是的。”然后来到世尊那里，到了之后，顶礼世尊，坐在一边。世尊对坐于

一边的那些比丘说：“比丘们！听说你们发生争论、争吵、陷入争执，互相用言语的利刃

攻击；你们不互相劝解、安抚；互相不认同、不和睦。”这传闻是真的吗？[那些比丘说：]

“是的，尊者！”[世尊说：]“比丘们！你们怎么想？当你们处于发生争论、

争吵、陷入争执，互相用言语的利刃攻击的时候；在那个时候，你们对于同修的梵行者们，

无论公开或私下，是否有慈爱的身业表现出来？对于同修的梵行者们，无论公开或私下，是否有慈爱的语业表现出来？…（此处省略）…对于同修的梵行者们，无论公开或私下，是否有慈爱的意业表现出来呢？”[那些比丘说：]“确实没有，尊者！”[世尊说：]比丘们！如传闻所说，

你们处于发生争论、争吵、陷入争执、相互用言语的利刃攻击的时候，那时，你们

对于同修的梵行者们，无论公开或私下，都没有慈爱的身业表现出来；对于同修的梵行者们，无论公开

或私下，都没有慈爱的语业表现出来；…（此处省略）…对于同修的梵行者们，无论公开或私下，都没有慈爱的意业表现出来。

那么，你们这些愚人！你们是知道了什么、看见了什么，才发生争论、争吵、陷入争执，相互用言语的利刃攻击呢？

你们互相不劝解、不安抚；互相不认同、不和睦吗？你们这些愚人！这将会在长久的时间里给你们带来伤害和痛苦。”

那时，世尊告诉比丘们：“比丘们！有六种法，能令人忆念、喜爱、尊重，有助于

团结、无诤、和合、融为一体。是哪六种呢？比丘们！在此，比丘对于同修的梵行者们，无论公开

或私下，都有慈爱的身业表现出来，这也是令人忆念、喜爱、尊重的法，有助于团结、

无诤、和合、融为一体。比丘们！再者，比丘对于同修的梵行者们，…（此处省略）…无论公开或私下，

都有慈爱的语业表现出来，这也是[令人忆念、喜爱、尊重的]法，有助于[团结、无诤、

和合、]融为一体。比丘们！再者，比丘对于同修的梵行者们，…（此处省略）…无论公开或私下，

都有慈爱的意业表现出来。这也是[令人忆念、喜爱、尊重的法]，有助于[团结、无诤、

和合、]融为一体。比丘们！再者，凡是比丘如法获得的、依法得到的利养，

哪怕只是钵中所得到的那一点点，也将这样的所得，不分你我地食用，与具足戒行的同修梵行者们

共同分享。这也是[令人忆念、喜爱、尊重的法，]有助于[团结、无诤、和合、]

融为一体。比丘们！再者，凡是那些无缺憾、无中断、无斑点、无污损、自在、无碍、

被智者称赞、不被执取、有助于禅定的戒律。对于这样的诸戒，比丘与同修的梵行者们，

无论公开或私下，都共同持守同样的戒而安住，这也是[令人忆念、喜爱、尊重的]法，

有助于[团结、无诤、和合、]融为一体。比丘们！再者，凡是那神圣的、

引导解脱的正见，奉行它能导向苦的完全止息，对于这样的正见，比丘与同修的

梵行者们，无论公开或私下，都共同具有同样的正见而安住，这也是令人忆念、喜爱、

尊重的法，有助于团结、无诤、和合、融为一体。比丘们！这六种法是令人忆念、

喜爱、尊重者，有助于团结、无诤、和合、融为一体。比丘们！在这六种令人忆念的

法之中，这是最殊胜的、最具摄受力的、最具凝聚力的，即这种神圣的、引导解脱的

正见，奉行它能导向苦的完全止息。比丘们！就像重楼阁楼中，那尖顶是最殊胜的、

最具摄受力的、最具凝聚力的，就是那个屋顶；比丘们！同样地，在这六种令人忆念的

法之中，[即此正见，是神圣的…]乃至导向苦的完全止息。

比丘们！那神圣的、引导解脱的正见，奉行它如何导向苦的止息呢？比丘们！比丘

或去到林间、或去到树下、或去到空闲处，如此反思：“我内心是否还有那些未被舍断的

烦恼潜伏，因为这些烦恼的潜伏而心生缠缚，以致无法如实地了知、无法如实地看见呢？”

比丘们！如果比丘被贪欲所缠缚，那他的心就是有缠缚的；比丘们！如果比丘被瞋恚

所缠缚，那他的心就是有缠缚的；比丘们！如果比丘被昏沉、睡眠所缠缚，那他的心就是

有缠缚的；比丘们！如果比丘被掉举、后悔所缠缚，那他的心就是有缠缚的；

比丘们！如果比丘被疑惑所缠缚，那他的心就是有缠缚的；比丘们！如果比丘沉溺于

对此世间的思虑，那他的心就是有缠缚的；比丘们！如果比丘沉溺于对他世间的思虑，

那他的心就是有缠缚的；比丘们！如果比丘发生争论、争吵、陷入争执、言语相互攻击，

那他的心就是有缠缚的。他如此了知：“我内心没有那些未被舍断的烦恼潜伏，

因为这些烦恼的潜伏而心生缠缚，以致无法如实地了知、无法如实地看见；我的心意已

经很好地朝向了真理、觉悟。”这是他所获得的第一个智慧，是神圣的、是出世间的、

不同于凡夫的。

比丘们！再者，圣弟子如此再三思量：“当我实践这个正见，培育它，多次

练习它时，我是否能独自获得寂止、我是否能独自获得寂灭（涅槃）？”他如此了知：“我确实

在实践、培育这个正见，多次练习它时，我能独自获得寂止、我能独自获得寂灭。”

这样，他获得了第二个智慧，这是神圣的、是出世间的、不同于凡夫的。

比丘们！再者，圣弟子如此再三思量：“除了我具备这样的正见之外，外面其他的

沙门、婆罗门，是否也有具备这样正见的呢？”他如此了知：“除了我具备这样的正见

之外，外面其他的沙门、婆罗门，并没有具备这样正见的。”这样，他获得了第三个智慧，

这是神圣的、是出世间的、不同于凡夫的。

比丘们！再者，圣弟子如此思量：“具备正见的人所具有的法性（规律），

我也同样具有那种法性吗？”比丘们！具备正见的人具有怎样的法性呢？比丘们！

这是具备正见的人所具有的法性，[即]：即使他犯了某种过失，只要这种过失是可以

通过忏悔而得以清净的，那么他会立刻向导师、或智者、或同修的梵行者们承认、

披露、阐明；承认、披露、阐明之后，会在未来防护不再犯。比丘们！就像一个年幼无知、

躺着的婴儿，他的手或脚碰到了火炭，会立刻缩回。同样地，比丘们！这是具备正见

的人所具有的法性，[即]：即使他犯了某种过失，只要这种过失是可以通过忏悔而得以

清净的，那么他会立刻向导师、或智者、或同修的梵行者们承认、披露、阐明。

承认、披露、阐明之后，会在未来防护不再犯。他如此了知：“具备正见的人所具有

的法性，我也同样具有这种法性。”这是他所获得的第四个智慧，这是神圣的、

是出世间的、不同于凡夫的。

比丘们！再者，圣弟子如此思量：“具备正见的人所具有的法性，我也同样

具有这种法性。”比丘们！具备正见的人具有怎样的法性呢？比丘们！这是具备

正见的人所具有的法性，[即]：虽然对于同修的梵行者们的各种事务，他会热心

参与，但他同时对于增上戒学、增上心学、增上慧学有着强烈的愿望。比丘们！

就像母牛一边吃草（原文作“拔柱”可能指在柱子旁吃草或蹭柱子），一边也关照着小牛；同样地，

比丘们！这是具备正见的人所具有的法性，[即：虽然对于同修的梵行者们的各种高低事务，

他会热心参与；但他同时对于增上戒学、增上心学、]增上慧学[有着强烈的愿望。]

他如此了知：“具备正见的人所具有的法性，我也同样具有这种法性。”这是他

所获得的第五个智慧，这是神圣的、是出世间的、不同于凡夫的。

比丘们！再者，圣弟子如此思量：“具备正见的人所具有的力量，我也同样

具有这种力量。”比丘们！具备正见的人具有怎样的力量呢？比丘们！具备正见的人

的力量在于，当听闻如来所宣说的法和律时，他会专心致志、用心思考、全神贯注、

倾听法义。他如此了知：“具备正见的人所具有的力量，我也同样具有这种力量。”

这是他所获得的第六个智慧，这是神圣的、是出世间的、不同于凡夫的。

比丘们！再者，圣弟子如此思量：“具备正见的人所具有的力量，我也同样

具有这种力量。”比丘们！具备正见的人具有怎样的力量呢？比丘们！具备正见的人

的力量在于：当听闻如来所宣说的法和律时，能领悟其义、领悟其法、获得与法相应

的喜悦。他如此了知：“具备正见的人所具有的力量，我也同样具有这种力量。”

这是他所获得的第七个智慧，这是神圣的、是出世间的、不同于凡夫的。

比丘们！具备了这七个条件的圣弟子，其法性（内在规律）已能很好地导向证悟

须陀洹果（预流果）。比丘们！具备了这七个条件的圣弟子，就是证得须陀洹果的人。”

世尊说完这番话后，心意满足的比丘们，对世尊所说感到非常欢喜。

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《1》Mūlapaṇṇāsapāḷi 根本分五十经篇 (MN 1-50, 1-513)/5. Cūḷayamakavagga 双小品 (MN 41-50, 439-513)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.9 Brahmanimantanikasutta 梵天请经 (MN 49, 501-505)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Brahmanimantanikasuttaṃ

501. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Ekamidāhaṃ, bhikkhave, samayaṃ ukkaṭṭhāyaṃ viharāmi subhagavane sālarājamūle. Tena kho pana, bhikkhave, samayena bakassa brahmuno evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti – ‘idaṃ niccaṃ, idaṃ dhuvaṃ, idaṃ sassataṃ, idaṃ kevalaṃ, idaṃ acavanadhammaṃ, idañhi na jāyati na jīyati na mīyati na cavati na upapajjati, ito ca panaññaṃ uttari nissaraṇaṃ natthī’ti. Atha khvāhaṃ, bhikkhave, bakassa brahmuno cetasā cetoparivitakkamaññāya – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – ukkaṭṭhāyaṃ subhagavane sālarājamūle antarahito tasmiṃ brahmaloke pāturahosiṃ. Addasā kho maṃ, bhikkhave, bako brahmā dūratova āgacchantaṃ; disvāna maṃ etadavoca – ‘ehi kho, mārisa, svāgataṃ, mārisa! Cirassaṃ kho, mārisa, imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya. Idañhi, mārisa, niccaṃ, idaṃ dhuvaṃ, idaṃ sassataṃ, idaṃ kevalaṃ, idaṃ acavanadhammaṃ, idañhi na jāyati na jīyati na mīyati na cavati na upapajjati. Ito ca panaññaṃ uttari nissaraṇaṃ natthī’”ti.

Evaṃ vutte, ahaṃ, bhikkhave, bakaṃ brahmānaṃ etadavocaṃ – “avijjāgato vata, bho, bako brahmā; avijjāgato vata, bho, bako brahmā; yatra hi nāma aniccaṃyeva samānaṃ niccanti vakkhati, addhuvaṃyeva samānaṃ dhuvanti vakkhati, asassataṃyeva samānaṃ sassatanti vakkhati, akevalaṃyeva samānaṃ kevalanti vakkhati, cavanadhammaṃyeva samānaṃ acavanadhammanti vakkhati; yattha ca pana jāyati jīyati mīyati cavati upapajjati tañca vakkhati – ‘idañhi na jāyati na jīyati na mīyati na cavati na upapajjatī’ti; santañca panaññaṃ uttari nissaraṇaṃ ‘natthaññaṃ uttari nissaraṇan’ti vakkhatī”ti.

502. “Atha kho, bhikkhave, māro pāpimā aññataraṃ brahmapārisajjaṃ anvāvisitvā maṃ etadavoca – ‘bhikkhu, bhikkhu, metamāsado metamāsado, eso hi, bhikkhu, brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā [sajjitā (syā. kaṃ. ka.), sañjitā (sī. pī.)] vasī pitā bhūtabhabyānaṃ. Ahesuṃ kho ye, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṃ pathavīgarahakā pathavījigucchakā, āpagarahakā āpajigucchakā, tejagarahakā tejajigucchakā, vāyagarahakā vāyajigucchakā, bhūtagarahakā bhūtajigucchakā, devagarahakā devajigucchakā, pajāpatigarahakā pajāpatijigucchakā, brahmagarahakā brahmajigucchakā – te kāyassa bhedā pāṇupacchedā hīne kāye patiṭṭhitā ahesuṃ. Ye pana, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṃ pathavīpasaṃsakā pathavābhinandino, āpapasaṃsakā āpābhinandino, tejapasaṃsakā tejābhinandino, vāyapasaṃsakā vāyābhinandino, bhūtapasaṃsakā bhūtābhinandino, devapasaṃsakā devābhinandino, pajāpatipasaṃsakā pajāpatābhinandino, brahmapasaṃsakā brahmābhinandino – te kāyassa bhedā pāṇupacchedā paṇīte kāye patiṭṭhitā. Taṃ tāhaṃ, bhikkhu, evaṃ vadāmi – ‘iṅgha tvaṃ, mārisa, yadeva te brahmā āha tadeva tvaṃ karohi, mā tvaṃ brahmuno vacanaṃ upātivattittho’. Sace kho tvaṃ, bhikkhu, brahmuno vacanaṃ upātivattissasi, seyyathāpi nāma puriso siriṃ āgacchantiṃ daṇḍena paṭippaṇāmeyya, seyyathāpi vā pana, bhikkhu, puriso narakappapāte papatanto hatthehi ca pādehi ca pathaviṃ virādheyya, evaṃ sampadamidaṃ, bhikkhu, tuyhaṃ bhavissati. ‘Iṅghaṃ tvaṃ, mārisa, yadeva te brahmā āha tadeva tvaṃ karohi, mā tvaṃ brahmuno vacanaṃ upātivattittho. Nanu tvaṃ, bhikkhu, passasi brahmaparisaṃ sannipatitan’ti? Iti kho maṃ, bhikkhave, māro pāpimā brahmaparisaṃ upanesi.

“Evaṃ vutte, ahaṃ, bhikkhave, māraṃ pāpimantaṃ etadavocaṃ – ‘jānāmi kho tāhaṃ, pāpima; mā tvaṃ maññittho – na maṃ jānātī’ti. Māro tvamasi, pāpima. Yo ceva, pāpima, brahmā, yā ca brahmaparisā, ye ca brahmapārisajjā, sabbeva tava hatthagatā sabbeva tava vasaṃgatā. Tuyhañhi, pāpima, evaṃ hoti – ‘esopi me assa hatthagato, esopi me assa vasaṃgato’ti. Ahaṃ kho pana, pāpima, neva tava hatthagato neva tava vasaṃgato”ti.

503. “Evaṃ vutte, bhikkhave, bako brahmā maṃ etadavoca – ‘ahañhi, mārisa, niccaṃyeva samānaṃ niccanti vadāmi, dhuvaṃyeva samānaṃ dhuvanti vadāmi, sassataṃyeva samānaṃ sassatanti vadāmi, kevalaṃyeva samānaṃ kevalanti vadāmi, acavanadhammaṃyeva samānaṃ acavanadhamman’ti vadāmi, yattha ca pana na jāyati na jīyati na mīyati na cavati na upapajjati tadevāhaṃ vadāmi – ‘idañhi na jāyati na jīyati na mīyati na cavati na upapajjatī’ti. Asantañca panaññaṃ uttari nissaraṇaṃ ‘natthaññaṃ uttari nissaraṇan’ti vadāmi. Ahesuṃ kho, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṃ yāvatakaṃ tuyhaṃ kasiṇaṃ āyu tāvatakaṃ tesaṃ tapokammameva ahosi. Te kho evaṃ jāneyyuṃ – ‘santañca panaññaṃ uttari nissaraṇaṃ atthaññaṃ uttari nissaraṇanti, asantaṃ vā aññaṃ uttari nissaraṇaṃ natthaññaṃ uttari nissaraṇan’ti. Taṃ tāhaṃ, bhikkhu, evaṃ vadāmi – ‘na cevaññaṃ uttari nissaraṇaṃ dakkhissasi, yāvadeva ca pana kilamathassa vighātassa bhāgī bhavissasi. Sace kho tvaṃ, bhikkhu, pathaviṃ ajjhosissasi, opasāyiko me bhavissasi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo. Sace āpaṃ… tejaṃ… vāyaṃ… bhūte… deve… pajāpatiṃ… brahmaṃ ajjhosissasi, opasāyiko me bhavissasi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo’ti.

“Ahampi kho evaṃ, brahme, jānāmi – sace pathaviṃ ajjhosissāmi, opasāyiko te bhavissāmi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo. ‘Sace āpaṃ… tejaṃ… vāyaṃ… bhūte… deve… pajāpatiṃ… brahmaṃ ajjhosissāmi, opasāyiko te bhavissāmi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo’ti api ca te ahaṃ, brahme, gatiñca pajānāmi, jutiñca pajānāmi – evaṃ mahiddhiko bako brahmā, evaṃ mahānubhāvo bako brahmā, evaṃ mahesakkho bako brahmā”ti.

“Yathākathaṃ pana me tvaṃ, mārisa, gatiñca pajānāsi, jutiñca pajānāsi – ‘evaṃ mahiddhiko bako brahmā, evaṃ mahānubhāvo bako brahmā, evaṃ mahesakkho bako brahmā’ti?

“Yāvatā candimasūriyā, pariharanti disā bhanti virocanā;

Tāva sahassadhā loko, ettha te vattate [vattatī (sī. syā. kaṃ. pī.)] vaso.

“Paroparañca [parovarañca (sī. pī.)] jānāsi, atho rāgavirāginaṃ;

Itthabhāvaññathābhāvaṃ, sattānaṃ āgatiṃ gatin”ti.

“Evaṃ kho te ahaṃ, brahme, gatiñca pajānāmi jutiñca pajānāmi – ‘evaṃ mahiddhiko bako brahmā, evaṃ mahānubhāvo bako brahmā, evaṃ mahesakkho bako brahmā’ti.

504. “Atthi kho, brahme, añño kāyo, taṃ tvaṃ na jānāsi na passasi; tamahaṃ jānāmi passāmi. Atthi kho, brahme, ābhassarā nāma kāyo yato tvaṃ cuto idhūpapanno. Tassa te aticiranivāsena sā sati pamuṭṭhā, tena taṃ tvaṃ na jānāsi na passasi; tamahaṃ jānāmi passāmi. Evampi kho ahaṃ, brahme, neva te samasamo abhiññāya, kuto nīceyyaṃ? Atha kho ahameva tayā bhiyyo. Atthi kho, brahme, subhakiṇho nāma kāyo, vehapphalo nāma kāyo, abhibhū nāma kāyo, taṃ tvaṃ na jānāsi na passasi; tamahaṃ jānāmi passāmi. Evampi kho ahaṃ, brahme, neva te samasamo abhiññāya, kuto nīceyyaṃ? Atha kho ahameva tayā bhiyyo. Pathaviṃ kho ahaṃ, brahme, pathavito abhiññāya yāvatā pathaviyā pathavattena ananubhūtaṃ tadabhiññāya pathaviṃ nāpahosiṃ, pathaviyā nāpahosiṃ, pathavito nāpahosiṃ, pathaviṃ meti nāpahosiṃ, pathaviṃ nābhivadiṃ. Evampi kho ahaṃ, brahme, neva te samasamo abhiññāya, kuto nīceyyaṃ? Atha kho ahameva tayā bhiyyo. Āpaṃ kho ahaṃ, brahme…pe… tejaṃ kho ahaṃ, brahme…pe… vāyaṃ kho ahaṃ, brahme…pe… bhūte kho ahaṃ, brahme…pe… deve kho ahaṃ, brahme…pe… pajāpatiṃ kho ahaṃ, brahme…pe… brahmaṃ kho ahaṃ, brahme…pe… ābhassare kho ahaṃ, brahme…pe… subhakiṇhe kho ahaṃ, brahme… …pe… vehapphale kho ahaṃ, brahme…pe… abhibhuṃ kho ahaṃ, brahme…pe… sabbaṃ kho ahaṃ, brahme, sabbato abhiññāya yāvatā sabbassa sabbattena ananubhūtaṃ tadabhiññāya sabbaṃ nāpahosiṃ sabbasmiṃ nāpahosiṃ sabbato nāpahosiṃ sabbaṃ meti nāpahosiṃ, sabbaṃ nābhivadiṃ. Evampi kho ahaṃ, brahme, neva te samasamo abhiññāya, kuto nīceyyaṃ? Atha kho ahameva tayā bhiyyo”ti.

“Sace kho, mārisa, sabbassa sabbattena ananubhūtaṃ, tadabhiññāya mā heva te rittakameva ahosi, tucchakameva ahosī”ti.

“‘Viññāṇaṃ anidassanaṃ anantaṃ sabbato pabhaṃ’, taṃ pathaviyā pathavattena ananubhūtaṃ, āpassa āpattena ananubhūtaṃ, tejassa tejattena ananubhūtaṃ, vāyassa vāyattena ananubhūtaṃ, bhūtānaṃ bhūtattena ananubhūtaṃ, devānaṃ devattena ananubhūtaṃ, pajāpatissa pajāpatittena ananubhūtaṃ, brahmānaṃ brahmattena ananubhūtaṃ, ābhassarānaṃ ābhassarattena ananubhūtaṃ, subhakiṇhānaṃ subhakiṇhattena ananubhūtaṃ, vehapphalānaṃ vehapphalatte ananubhūtaṃ, abhibhussa abhibhuttena ananubhūtaṃ, sabbassa sabbattena ananubhūtaṃ”.

“Handa carahi [handa ca hi (sī. pī.)] te, mārisa, passa antaradhāyāmī”ti. ‘Handa carahi me tvaṃ, brahme, antaradhāyassu, sace visahasī’ti. Atha kho, bhikkhave, bako brahmā ‘antaradhāyissāmi samaṇassa gotamassa, antaradhāyissāmi samaṇassa gotamassā’ti nevassu me sakkoti antaradhāyituṃ.

“Evaṃ vutte, ahaṃ, bhikkhave, bakaṃ brahmānaṃ etadavocaṃ – ‘handa carahi te brahme antaradhāyāmī’ti. ‘Handa carahi me tvaṃ, mārisa, antaradhāyassu sace visahasī’ti. Atha kho ahaṃ, bhikkhave, tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsiṃ – ‘ettāvatā brahmā ca brahmaparisā ca brahmapārisajjā ca saddañca me sossanti [saddameva suyyanti (ka.)], na ca maṃ dakkhantī’ti. Antarahito imaṃ gāthaṃ abhāsiṃ –

“Bhavevāhaṃ bhayaṃ disvā, bhavañca vibhavesinaṃ;

Bhavaṃ nābhivadiṃ kiñci, nandiñca na upādiyin”ti.

“Atha kho, bhikkhave, brahmā ca brahmaparisā ca brahmapārisajjā ca acchariyabbhutacittajātā ahesuṃ – ‘acchariyaṃ vata bho, abbhutaṃ vata bho! Samaṇassa gotamassa mahiddhikatā mahānubhāvatā, na ca vata no ito pubbe diṭṭho vā, suto vā, añño samaṇo vā brāhmaṇo vā evaṃ mahiddhiko evaṃ mahānubhāvo yathāyaṃ samaṇo gotamo sakyaputto sakyakulā pabbajito. Bhavarāmāya vata, bho, pajāya bhavaratāya bhavasammuditāya samūlaṃ bhavaṃ udabbahī’ti.

505. “Atha kho, bhikkhave, māro pāpimā aññataraṃ brahmapārisajjaṃ anvāvisitvā maṃ etadavoca – ‘sace kho tvaṃ, mārisa, evaṃ pajānāsi, sace tvaṃ evaṃ anubuddho, mā sāvake upanesi, mā pabbajite; mā sāvakānaṃ dhammaṃ desesi, mā pabbajitānaṃ; mā sāvakesu gedhimakāsi, mā pabbajitesu. Ahesuṃ kho, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṃ arahanto sammāsambuddhā paṭijānamānā. Te sāvake upanesuṃ pabbajite, sāvakānaṃ dhammaṃ desesuṃ pabbajitānaṃ, sāvakesu gedhimakaṃsu pabbajitesu, te sāvake upanetvā pabbajite, sāvakānaṃ dhammaṃ desetvā pabbajitānaṃ, sāvakesu gedhitacittā pabbajitesu, kāyassa bhedā pāṇupacchedā hīne kāye patiṭṭhitā. Ahesuṃ ye pana, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṃ arahanto sammāsambuddhā paṭijānamānā. Te na sāvake upanesuṃ na pabbajite, na sāvakānaṃ dhammaṃ desesuṃ na pabbajitānaṃ, na sāvakesu gedhimakaṃsu na pabbajitesu, te na sāvake upanetvā na pabbajite, na sāvakānaṃ dhammaṃ desetvā na pabbajitānaṃ, na sāvakesu gedhitacittā na pabbajitesu, kāyassa bhedā pāṇupacchedā paṇīte kāye patiṭṭhitā. Taṃ tāhaṃ, bhikkhu, evaṃ vadāmi – iṅgha tvaṃ, mārisa, appossukko diṭṭhadhammasukhavihāramanuyutto viharassu, anakkhātaṃ kusalañhi, mārisa, mā paraṃ ovadāhī’ti.

“Evaṃ vutte, ahaṃ, bhikkhave, māraṃ pāpimantaṃ etadavocaṃ – ‘jānāmi kho tāhaṃ, pāpima, mā tvaṃ maññittho – na maṃ jānātī’ti. Māro tvamasi, pāpima. Na maṃ tvaṃ, pāpima, hitānukampī evaṃ vadesi; ahitānukampī maṃ tvaṃ, pāpima, evaṃ vadesi. Tuyhañhi, pāpima, evaṃ hoti – ‘yesaṃ samaṇo gotamo dhammaṃ desessati, te me visayaṃ upātivattissantī’ti. Asammāsambuddhāva pana te, pāpima, samānā sammāsambuddhāmhāti paṭijāniṃsu. Ahaṃ kho pana, pāpima, sammāsambuddhova samāno sammāsambuddhomhīti paṭijānāmi. Desentopi hi, pāpima, tathāgato sāvakānaṃ dhammaṃ tādisova adesentopi hi, pāpima, tathāgato sāvakānaṃ dhammaṃ tādisova. Upanentopi hi, pāpima, tathāgato sāvake tādisova, anupanentopi hi, pāpima, tathāgato sāvake tādisova. Taṃ kissa hetu? Tathāgatassa, pāpima, ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā – te pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Seyyathāpi, pāpima, tālo matthakacchinno abhabbo puna virūḷhiyā; evameva kho, pāpima, tathāgatassa ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā – te pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammāti.

“Iti hidaṃ mārassa ca anālapanatāya brahmuno ca abhinimantanatāya, tasmā imassa veyyākaraṇassa brahmanimantanikaṃteva adhivacanan”ti.

Brahmanimantanikasuttaṃ niṭṭhitaṃ navamaṃ.

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第四十九 梵天请经 Brahmanimantanikasuttaṃ

如是我闻。

一时，世尊在舍卫城的祇陀林给孤独园。那时，世尊召唤比丘们说：“比丘们！”

那些比丘回答世尊说：“尊者！”世尊于是说道：

“比丘们！”有一次，我住在郁伽罗村幸福林的娑罗王树下。比丘们！那时，梵天

婆伽生起了这样一种邪恶的见解：“[我]是常住的、是稳固的、是永恒的、是圆满无缺的、

是不变的法，[我]确实不生、不老、不死、不灭、不再生，并且没有比这更殊胜的

解脱了。”比丘们！那时，我以心了知梵天婆伽的心念，就像一个强壮的人，

能迅速屈伸手臂一样，[如此迅速地]我就在郁伽罗村幸福林的娑罗王树下消失，而出现在那个梵天世界。

比丘们！婆伽梵天远远看见我来了，见到我就这样说道：“来吧，贤友！欢迎你，贤友！贤友，

你很久才来一次这里。贤友！[我]确实是常住的、是稳固的、是永恒的、是圆满无缺的、

是不变的法，[我]确实不生、不老、不死、不灭、不再生，并且没有比这更殊胜的

解脱了。”比丘们！他这样说后，我对婆伽梵天这样说道：“唉，梵天婆伽确实是

陷入无明了；唉，婆伽确实是陷入无明了；因为[你]把无常的存在，说成是常住的；

把不稳固的存在，说成是稳固的；把非永恒的存在，说成是永恒的；把非圆满无缺的

存在，说成是圆满无缺的；把有变异法的存在，说成是不变异法；而且把会出生、衰老、

死亡、消失、再生的，说成：‘这确实不生、不老、不死、不灭、不再生’；并且[把]

存在其他更殊胜解脱的情况，说成：‘没有其他更上的解脱了’。”

比丘们！那时，恶魔波旬附体于一位梵天众的成员，对我这样说道：“比丘！比丘！

别招惹他，别招惹他；比丘！他确实是梵天、大梵天，是征服者、不被征服者，

是全见者、全能者、自在者、创造者、化作者、最胜者、主宰者、掌权者、

已生和未生众生之父。比丘！在你之前的时代，世间有些沙门、婆罗门，斥责地、

厌恶地；斥责水、厌恶水；斥责火、厌恶火；斥责风、厌恶风；斥责众生、

厌恶众生；斥责天神、厌恶天神；斥责生主、厌恶生主；斥责梵天、厌恶梵天；

他们在身体败坏、生命结束后，投生到低劣的身体中；另外，在你之前的时代，世间有些

沙门、婆罗门，称赞地、喜爱地；称赞水、喜爱水；称赞火、喜爱火；称赞

风、喜爱风；称赞众生、喜爱众生；称赞天神、喜爱天神；称赞生主、喜爱生主；

称赞梵天、喜爱梵天；他们在身体败坏、生命结束后，投生到殊胜的身体中。

比丘！因此我这样对你说：‘贤友！梵天对你说的，你就照做，你不要违逆

梵天的话。’比丘！你如果违逆梵天的话，就好比一个人，当幸运女神（Siri）前来

赐予财富时，却用棍棒把她赶走；又好比，比丘！一个人正掉落悬崖地狱时，

手脚却想抓住地面却抓不到；同样地，比丘！对你来说，结果就会是这样。‘贤友！

梵天对你说的，你就照做，你不要违逆梵天的话。比丘！你难道没看见梵天大众

都聚集在这里吗？’”比丘们！就这样，恶魔波旬把我引向梵天大众。比丘们！

他这样说时，我告诉恶魔波旬说：“波旬！我知道你，你不要以为：‘没人知道我。’

波旬！你就是恶魔。波旬！无论是梵天、梵天大众、还是梵天眷属，全都在你

的掌握之中，全都在你的控制之下。波旬！你确实有这样的念头：‘希望这个人也

在我的掌握之中，希望这个人也被我控制。’然而，波旬！我并不在你的掌握之中，

也不被你所控制。”

比丘们！我这样说后，婆伽梵天对我说：“贤友！我确实把常住的存在，说成是

常住的；我把稳固的存在，说成是稳固的；我把永恒的存在，说成是永恒的；我把

圆满无缺的存在，说成是圆满无缺的；我把不变异的法，说成是不变异的法；而且

对于那不生、不老、不死、不灭、不再生之处，我就说：‘这确实不生、不老、

不死、不灭、不再生’；并且，对于不存在其他更上的解脱，我说：‘没有其他更上的

解脱了’。比丘！在你之前的时代，世间有些沙门、婆罗门，他们修苦行的时限，

就如同你全部的寿命那么长。他们确实能这样了知：‘如果存在其他更上的解脱，

（就能知道）存在其他更上的解脱；如果不存在其他更上的解脱，（就能知道）不存在

其他更上的解脱。’比丘！因此我对你说：‘你绝不会看到其他更上的解脱，

你只会白白遭受疲劳和烦恼。’比丘！你如果执著于地，就会成为我的

近侍者、住在我领域内的人、任我随意驱使、可以被我放逐的人。你如果执著于

水…火…风…众生…天神…生主…梵天，就会成为我的近侍者、住在我领域内的人、

任我随意驱使、可以被我放逐的人。”

“梵天！我也确实知道：‘如果我执著于地，就会成为你的近侍者、住在你

领域内的人、任你随意驱使、可以被你放逐的人。’‘如果我执著于水…火…风…众生

…天神…生主…梵天，就会成为你的近侍者、住在你领域内的人、任你随意驱使、

可以被你放逐的人。’而且，梵天！我了知你的境界范围，也了知你的光明威力——

婆伽梵天有如此大的神通，婆伽梵天有如此大的威力，婆伽梵天有如此大的权势。”

[梵天说：]“贤友！那么你如何了知我的境界范围和光明威力——‘婆伽梵天有如此

大的神通，婆伽梵天有如此大的威力，婆伽梵天有如此大的权势’呢？”[我说：]

“日月所运行之处，

光明照耀于十方；

直至一千世界中，

皆是汝威力所及。

汝知高下界众生，

有欲以及离欲者；

此有他有之差别，

众生来去之踪迹。”

“梵天！我就是这样了知你的境界范围和光明威力——‘婆伽梵天有如此大的神通，

婆伽梵天有如此大的威力，婆伽梵天有如此大的权势’。”

“梵天！还有其他的存在状态，你不知道，也看不见；但我知道，我看见。

梵天！有一个名为光音天的存在状态，你从那里死去后，投生到这里。由于你

在那里停留的时间太久远，那段记忆已经遗忘了，因此你不知道，也看不见；

但我知道，我看见。即使如此，梵天！我在直接的智慧上，也绝不与你相等，

更何况比你低下呢？实际上，我比你更优越。梵天！还有一个名为遍净天的存在状态，

一个名为广果天的存在状态，一个名为无烦（或译：胜伏）天的存在状态，你不知道，

也看不见；但我知道，我看见。即使如此，梵天！我在直接的智慧上，也绝不与你

相等，更何况比你低下呢？实际上，我比你更优越。梵天！对于地，我通过直接

了知地，对于地中地性的未经验部分，通过直接了知，我不立足于地，不立足于

地的所属，不立足于从地而来，不认为‘地是我的’，我不宣称地。即使如此，梵天！

我在直接的智慧上，也绝不与你相等，更何况比你低下呢？实际上，我比你更优越。

梵天！对于水…（此处省略）…对于火…（此处省略）…对于风…（此处省略）…

对于众生…（此处省略）…对于天神…（此处省略）…对于生主…（此处省略）…

对于梵天…（此处省略）…对于光音天…（此处省略）…对于遍净天…（此处省略）…

对于广果天…（此处省略）…对于无烦天…（此处省略）…梵天！对于一切，我通过

直接了知一切，对于一切中一切性的未经验部分，通过直接了知，我不立足于一切，

不立足于在一切之中，不立足于从一切而来，不认为‘一切是我的’，我不宣称一切。

即使如此，梵天！我在直接的智慧上，也绝不与你相等，更何况比你低下呢？

实际上，我比你更优越。”

[梵天说：]“贤友！如果你对一切的一切性都无所执取，通过了知，

那么希望你的了知不会只是空洞的、虚无的吧！”

[我说：]“‘那不可见的、无边际的、遍照一切的识（Viññāṇa）’，

它不被地的地性所经验，不被水的水性所经验，不被火的火性所经验，

不被风的风性所经验，不被众生的众生性所经验，不被天神的天神性所经验，

不被生主的生主性所经验，不被梵天的梵天性所经验，不被光音天的光音天性

所经验，不被遍净天的遍净天性所经验，不被广果天的广果天性所经验，

不被无烦天的无烦天性所经验，不被一切的一切性所经验。”

[梵天说：]“那么，贤友！看我为你隐身吧！”[我说：]“那么，梵天！

你为我隐身吧，如果你能做到的话。”于是，比丘们！婆伽梵天心想：‘我要在

沙门乔达摩面前隐身，我要在沙门乔达摩面前隐身！’但他却无法在我面前隐身。

[他无法隐身后，]比丘们！我对婆伽梵天这样说道：“那么，梵天！

换我为你隐身吧。”[梵天说：]“那么，贤友！你为我隐身吧，如果你能做到的话。”

于是，比丘们！我施展了这样的神通变化——“让这里的梵天、梵天大众和

梵天眷属们只能听到我的声音，却看不见我。”我隐身后，诵出这首偈颂：

“我见有（存在）是怖畏，

亦见求有与无有；

于任何有皆不赞，

亦不执取于欢喜。”

于是，比丘们！梵天、梵天大众和梵天眷属们都生起了稀有、未曾有之心——

“啊，真是奇妙！啊，真是不可思议！沙门乔达摩的神通力和大威力如此巨大！

我们以前从未见过或听说过任何沙门或婆罗门有如此大的神通、如此大的威力，

像这位从释迦族出家的释迦子沙门乔达摩一样。唉！对于沉溺于有、

乐于有、喜于有的人们，他竟然连根拔除了对有的执取！”

比丘们！那时，恶魔波旬附体于一位梵天众的成员，对我这样说道：“贤友！

如果你确实这样了知，如果你确实这样觉悟了，那就不要引导声闻弟子，不要引导

出家众；不要对声闻弟子说法，不要对出家众说法；不要对声闻弟子生起贪爱，

不要对出家众生起贪爱。比丘！在你之前的时代，世间有些自称是阿罗汉、

正等觉者的沙门、婆罗门。他们引导声闻弟子、出家众；对声闻弟子、出家众说法；

对声闻弟子、出家众生起贪爱；他们引导了声闻弟子、出家众，对声闻弟子、

出家众说了法，对声闻弟子、出家众心生贪爱，他们在身体败坏、生命结束后，

投生到低劣的身体中。另外，比丘！在你之前的时代，世间有些自称是阿罗汉、

正等觉者的沙门、婆罗门。他们不引导声闻弟子，不引导出家众；不对声闻弟子、

出家众说法；不对声闻弟子、出家众生起贪爱；他们不引导声闻弟子、出家众，

不对声闻弟子、出家众说法，不对声闻弟子、出家众心生贪爱，他们在身体败坏、

生命结束后，投生到殊胜的身体中。比丘！因此我这样对你说：‘贤友！

你应当少管闲事，安住于当下可见的快乐境界中；贤友！不言说是善巧的，

不要教导他人。’”

比丘们！他这样说后，我对恶魔波旬这样说道：“波旬！我知道你，你不要

以为：‘没人知道我！’波旬！你就是恶魔。波旬！你这样对我说，并非出于

利益我、怜悯我的心；波旬！你这样对我说，是出于损害我、不怜悯我的心。

波旬！你确实是这样想的：‘沙门乔达摩将要对哪些人说法，那些人就会超越

我的领域范围。’波旬！那些人并非真正的正等觉者，却自称：‘我们是

正等觉者。’而我，波旬！是真正的正等觉者，并且自称：‘我是正等觉者。’

波旬！如来对声闻弟子说法，也是如此（指解脱状态不变）；波旬！如来不对声闻

弟子说法，也是如此。波旬！如来引导声闻弟子，也是如此；波旬！如来不引导

声闻弟子，也是如此。这是什么原因呢？波旬！因为如来那些会带来污染、

导致再生、伴随痛苦、有苦果报、引向未来生老死的诸漏——已经被断除，

被连根拔起，如同被砍头的多罗树一样，无法再生，未来不会再生起。波旬！

就像被砍头的多罗树不能再发芽生长一样；同样地，波旬！如来那些会带来污染、

导致再生、伴随痛苦、有苦果报、引向未来生老死的诸漏——已经被断除，

被连根拔起，如同被砍头的多罗树一样，无法再生，未来不会再生起。”

由于此经涉及了对恶魔的不予理睬和对梵天的邀请（及后续辩论），因此这部经的

解释被称为“梵天邀请经”。

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《1》Mūlapaṇṇāsapāḷi 根本分五十经篇 (MN 1-50, 1-513)/5. Cūḷayamakavagga 双小品 (MN 41-50, 439-513)”

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【经名】 5.10 Māratajjanīyasutta 魔诃责经 (MN 50, 506-513)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Māratajjanīyasuttaṃ

506. Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā mahāmoggallāno bhaggesu viharati susumāragire bhesakaḷāvane migadāye. Tena kho pana samayena āyasmā mahāmoggallāno abbhokāse caṅkamati. Tena kho pana samayena māro pāpimā āyasmato mahāmoggallānassa kucchigato hoti koṭṭhamanupaviṭṭho. Atha kho āyasmato mahāmoggallānassa etadahosi – “kiṃ nu kho me kucchi garugaro viya [garu garu viya (sī. pī. ṭīkāyaṃ pāṭhantaraṃ)]? Māsācitaṃ maññe”ti. Atha kho āyasmā mahāmoggallāno caṅkamā orohitvā vihāraṃ pavisitvā paññatte āsane nisīdi. Nisajja kho āyasmā mahāmoggallāno paccattaṃ yoniso manasākāsi. Addasā kho āyasmā mahāmoggallāno māraṃ pāpimantaṃ kucchigataṃ koṭṭhamanupaviṭṭhaṃ. Disvāna māraṃ pāpimantaṃ etadavoca – “nikkhama, pāpima; nikkhama, pāpima! Mā tathāgataṃ vihesesi, mā tathāgatasāvakaṃ. Mā te ahosi dīgharattaṃ ahitāya dukkhāyā”ti. Atha kho mārassa pāpimato etadahosi – “ajānameva kho maṃ ayaṃ samaṇo apassaṃ evamāha – ‘nikkhama, pāpima; nikkhama, pāpima! Mā tathāgataṃ vihesesi, mā tathāgatasāvakaṃ. Mā te ahosi dīgharattaṃ ahitāya dukkhāyā’ti. Yopissa so satthā sopi maṃ neva khippaṃ jāneyya, kuto pana [kuto ca pana (syā.)] maṃ ayaṃ sāvako jānissatī”ti? Atha kho āyasmā mahāmoggallāno māraṃ pāpimantaṃ etadavoca – “evampi kho tāhaṃ, pāpima, jānāmi, mā tvaṃ maññittho – ‘na maṃ jānātī’ti. Māro tvamasi, pāpima; tuyhañhi, pāpima, evaṃ hoti – ‘ajānameva kho maṃ ayaṃ samaṇo apassaṃ evamāha – nikkhama, pāpima; nikkhama, pāpima! Mā tathāgataṃ vihesesi, mā tathāgatasāvakaṃ. Mā te ahosi dīgharattaṃ ahitāya dukkhāyāti. Yopissa so satthā sopi maṃ neva khippaṃ jāneyya, kuto pana maṃ ayaṃ sāvako jānissatī’”ti?

Atha kho mārassa pāpimato etadahosi – “jāname kho maṃ ayaṃ samaṇo passaṃ evamāha – ‘nikkhama, pāpima; nikkhama, pāpima! Mā tathāgataṃ vihesesi, mā tathāgatasāvakaṃ. Mā te ahosi dīgharattaṃ ahitāya dukkhāyā’”ti. Atha kho māro pāpimā āyasmato mahāmoggallānassa mukhato uggantvā paccaggaḷe aṭṭhāsi.

507. Addasā kho āyasmā mahāmoggallāno māraṃ pāpimantaṃ paccaggaḷe ṭhitaṃ; disvāna māraṃ pāpimantaṃ etadavoca – ‘etthāpi kho tāhaṃ, pāpima, passāmi; mā tvaṃ maññittho “na maṃ passatī”ti. Eso tvaṃ, pāpima, paccaggaḷe ṭhito. Bhūtapubbāhaṃ, pāpima, dūsī nāma māro ahosiṃ, tassa me kāḷī nāma bhaginī. Tassā tvaṃ putto. So me tvaṃ bhāgineyyo ahosi. Tena kho pana, pāpima, samayena kakusandho bhagavā arahaṃ sammāsambuddho loke uppanno hoti. Kakusandhassa kho pana, pāpima, bhagavato arahato sammāsambuddhassa vidhurasañjīvaṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ. Yāvatā kho pana, pāpima, kakusandhassa bhagavato arahato sammāsambuddhassa sāvakā. Tesu na ca koci āyasmatā vidhurena samasamo hoti yadidaṃ dhammadesanāya. Iminā kho evaṃ [etaṃ (sī. syā. pī.)], pāpima, pariyāyena āyasmato vidhurassa vidhuroteva [vidhurassa vidhuro vidhurotveva (sī. syā. kaṃ. pī.)] samaññā udapādi.

“Āyasmā pana, pāpima, sañjīvo araññagatopi rukkhamūlagatopi suññāgāragatopi appakasireneva saññāvedayitanirodhaṃ samāpajjati. Bhūtapubbaṃ, pāpima, āyasmā sañjīvo aññatarasmiṃ rukkhamūle saññāvedayitanirodhaṃ samāpanno nisinno hoti. Addasaṃsu kho, pāpima, gopālakā pasupālakā kassakā pathāvino āyasmantaṃ sañjīvaṃ aññatarasmiṃ rukkhamūle saññāvedayitanirodhaṃ samāpannaṃ nisinnaṃ; disvāna tesaṃ etadahosi – ‘acchariyaṃ vata, bho, abbhutaṃ vata, bho! Ayaṃ samaṇo nisinnakova kālaṅkato! Handa naṃ dahāmā’ti. Atha kho te, pāpima, gopālakā pasupālakā kassakā pathāvino tiṇañca kaṭṭhañca gomayañca saṃkaḍḍhitvā āyasmato sañjīvassa kāye upacinitvā aggiṃ datvā pakkamiṃsu. Atha kho, pāpima, āyasmā sañjīvo tassā rattiyā accayena tāya samāpattiyā vuṭṭhahitvā cīvarāni papphoṭetvā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ piṇḍāya pāvisi. Addasaṃsu kho te, pāpima, gopālakā pasupālakā kassakā pathāvino āyasmantaṃ sañjīvaṃ piṇḍāya carantaṃ; disvāna nesaṃ etadahosi – ‘acchariyaṃ vata, bho, abbhutaṃ vata, bho! Ayaṃ samaṇo nisinnakova kālaṅkato, svāyaṃ paṭisañjīvito’ti. Iminā kho evaṃ, pāpima, pariyāyena āyasmato sañjīvassa sañjīvoteva [sañjīvo sañjīvotveva (sī. syā. kaṃ. pī.)] samaññā udapādi.

508. “Atha kho, pāpima, dūsissa mārassa etadahosi – ‘imesaṃ kho ahaṃ bhikkhūnaṃ sīlavantānaṃ kalyāṇadhammānaṃ neva jānāmi āgatiṃ vā gatiṃ vā. Yaṃnūnāhaṃ brāhmaṇagahapatike anvāviseyyaṃ – etha, tumhe bhikkhū sīlavante kalyāṇadhamme akkosatha paribhāsatha rosetha vihesetha. Appeva nāma tumhehi akkosiyamānānaṃ paribhāsiyamānānaṃ rosiyamānānaṃ vihesiyamānānaṃ siyā cittassa aññathattaṃ, yathā taṃ dūsī māro labhetha otāran’ti. Atha kho te, pāpima, dūsī māro brāhmaṇagahapatike anvāvisi – ‘etha, tumhe bhikkhū sīlavante kalyāṇadhamme akkosatha paribhāsatha rosetha vihesetha. Appeva nāma tumhehi akkosiyamānānaṃ paribhāsiyamānānaṃ rosiyamānānaṃ vihesiyamānānaṃ siyā cittassa aññathattaṃ, yathā taṃ dūsī māro labhetha otāran’ti.

“Atha kho te, pāpima, brāhmaṇagahapatikā anvāvisiṭṭhā dūsinā mārena bhikkhū sīlavante kalyāṇadhamme akkosanti paribhāsanti rosenti vihesenti – ‘ime pana muṇḍakā samaṇakā ibbhā kiṇhā [kaṇhā (syā. kaṃ. ka.)] bandhupādāpaccā “jhāyinosmā jhāyinosmā”ti pattakkhandhā adhomukhā madhurakajātā jhāyanti pajjhāyanti nijjhāyanti apajjhāyanti. Seyyathāpi nāma ulūko rukkhasākhāyaṃ mūsikaṃ maggayamāno jhāyati pajjhāyati nijjhāyati apajjhāyati; evamevime muṇḍakā samaṇakā ibbhā kiṇhā bandhupādāpaccā “jhāyinosmā jhāyinosmā”ti pattakkhandhā adhomukhā madhurakajātā jhāyanti pajjhāyanti nijjhāyanti apajjhāyanti. Seyyathāpi nāma kotthu nadītīre macche maggayamāno jhāyati pajjhāyati nijjhāyati apajjhāyati; evamevime muṇḍakā samaṇakā ibbhā kiṇhā bandhupādāpaccā “jhāyinosmā jhāyinosmā”ti pattakkhandhā adhomukhā madhurakajātā jhāyanti pajjhāyanti nijjhāyanti apajjhāyanti. Seyyathāpi nāma biḷāro sandhisamalasaṅkaṭīre mūsikaṃ maggayamāno jhāyati pajjhāyati nijjhāyati apajjhāyati; evamevime muṇḍakā samaṇakā ibbhā kiṇhā bandhupādāpaccā “jhāyinosmā jhāyinosmā”ti pattakkhandhā adhomukhā madhurakajātā jhāyanti pajjhāyanti nijjhāyanti apajjhāyanti. Seyyathāpi nāma gadrabho vahacchinno sandhisamalasaṅkaṭīre jhāyati pajjhāyati nijjhāyati apajjhāyati, evamevime muṇḍakā samaṇakā ibbhā kiṇhā bandhupādāpaccā “jhāyinosmā jhāyinosmā”ti pattakkhandhā adhomukhā madhurakajātā jhāyanti pajjhāyanti nijjhāyanti apajjhāyantī”ti.

“Ye kho pana, pāpima, tena samayena manussā kālaṅkaronti yebhuyyena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.

509. “Atha kho, pāpima, kakusandho bhagavā arahaṃ sammāsambuddho bhikkhū āmantesi – ‘anvāviṭṭhā kho, bhikkhave, brāhmaṇagahapatikā dūsinā mārena – etha, tumhe bhikkhū sīlavante kalyāṇadhamme akkosatha paribhāsatha rosetha vihesetha, appeva nāma tumhehi akkosiyamānānaṃ paribhāsiyamānānaṃ rosiyamānānaṃ vihesiyamānānaṃ siyā cittassa aññathattaṃ, yathā taṃ dūsī māro labhetha otāran’ti. Etha, tumhe, bhikkhave, mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharatha. Karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharathā’ti.

“Atha kho te, pāpima, bhikkhū kakusandhena bhagavatā arahatā sammāsambuddhena evaṃ ovadiyamānā evaṃ anusāsiyamānā araññagatāpi rukkhamūlagatāpi suññāgāragatāpi mettāsahagatena cetasā ekaṃ disaṃ pharitvā vihariṃsu, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihariṃsu. Karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā vihariṃsu, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihariṃsu.

510. “Atha kho, pāpima, dūsissa mārassa etadahosi – ‘evampi kho ahaṃ karonto imesaṃ bhikkhūnaṃ sīlavantānaṃ kalyāṇadhammānaṃ neva jānāmi āgatiṃ vā gatiṃ vā, yaṃnūnāhaṃ brāhmaṇagahapatike anvāviseyyaṃ – etha, tumhe bhikkhū sīlavante kalyāṇadhamme sakkarotha garuṃ karotha mānetha pūjetha, appeva nāma tumhehi sakkariyamānānaṃ garukariyamānānaṃ māniyamānānaṃ pūjiyamānānaṃ siyā cittassa aññathattaṃ, yathā taṃ dūsī māro labhetha otāran’ti. Atha kho te, pāpima, dūsī māro brāhmaṇagahapatike anvāvisi – ‘etha, tumhe bhikkhū sīlavante kalyāṇadhamme sakkarotha garuṃ karotha mānetha pūjetha, appeva nāma tumhehi sakkariyamānānaṃ garukariyamānānaṃ māniyamānānaṃ pūjiyamānānaṃ siyā cittassa aññathattaṃ, yathā taṃ dūsī māro labhetha otāran’ti. Atha kho te, pāpima, brāhmaṇagahapatikā anvāviṭṭhā dūsinā mārena bhikkhū sīlavante kalyāṇadhamme sakkaronti garuṃ karonti mānenti pūjenti.

“Ye kho pana, pāpima, tena samayena manussā kālaṅkaronti yebhuyyena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.

511. “Atha kho, pāpima, kakusandho bhagavā arahaṃ sammāsambuddho bhikkhū āmantesi – ‘anvāviṭṭhā kho, bhikkhave, brāhmaṇagahapatikā dūsinā mārena – etha, tumhe bhikkhū sīlavante kalyāṇadhamme sakkarotha garuṃ karotha mānetha pūjetha, appeva nāma tumhehi sakkariyamānānaṃ garukariyamānānaṃ māniyamānānaṃ pūjiyamānānaṃ siyā cittassa aññathattaṃ, yathā taṃ dūsī māro labhetha otāranti. Etha, tumhe, bhikkhave, asubhānupassino kāye viharatha, āhāre paṭikūlasaññino, sabbaloke anabhiratisaññino [anabhiratasaññīno (sī. syā. kaṃ. pī.)], sabbasaṅkhāresu aniccānupassino’ti.

“Atha kho te, pāpima, bhikkhū kakusandhena bhagavatā arahatā sammāsambuddhena evaṃ ovadiyamānā evaṃ anusāsiyamānā araññagatāpi rukkhamūlagatāpi suññāgāragatāpi asubhānupassino kāye vihariṃsu, āhāre paṭikūlasaññino, sabbaloke anabhiratisaññino, sabbasaṅkhāresu aniccānupassino.

512. “Atha kho, pāpima, kakusandho bhagavā arahaṃ sammāsambuddho pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya āyasmatā vidhurena pacchāsamaṇena gāmaṃ piṇḍāya pāvisi. Atha kho, pāpima, dūsī māro aññataraṃ kumārakaṃ [kumāraṃ (sī. pī.)] anvāvisitvā sakkharaṃ gahetvā āyasmato vidhurassa sīse pahāramadāsi; sīsaṃ vobhindi [sīsaṃ te bhindissāmīti (ka.)]. Atha kho, pāpima, āyasmā vidhuro bhinnena sīsena lohitena gaḷantena kakusandhaṃyeva bhagavantaṃ arahantaṃ sammāsambuddhaṃ piṭṭhito piṭṭhito anubandhi. Atha kho, pāpima, kakusandho bhagavā arahaṃ sammāsambuddho nāgāpalokitaṃ apalokesi – ‘na vāyaṃ dūsī māro mattamaññāsī’ti. Sahāpalokanāya ca pana, pāpima, dūsī māro tamhā ca ṭhānā cavi mahānirayañca upapajji.

“Tassa kho pana, pāpima, mahānirayassa tayo nāmadheyyā honti – chaphassāyataniko itipi, saṅkusamāhato itipi, paccattavedaniyo itipi. Atha kho maṃ, pāpima, nirayapālā upasaṅkamitvā etadavocuṃ – yadā kho te [yato te (ka.)], mārisa, saṅkunā saṅku hadaye samāgaccheyya. Atha naṃ tvaṃ jāneyyāsi – ‘vassasahassaṃ me niraye paccamānassā’ti. So kho ahaṃ, pāpima, bahūni vassāni bahūni vassasatāni bahūni vassasahassāni tasmiṃ mahāniraye apacciṃ. Dasavassasahassāni tasseva mahānirayassa ussade apacciṃ vuṭṭhānimaṃ nāma vedanaṃ vediyamāno. Tassa mayhaṃ, pāpima, evarūpo kāyo hoti, seyyathāpi manussassa. Evarūpaṃ sīsaṃ hoti, seyyathāpi macchassa.

513.

“Kīdiso nirayo āsi, yattha dūsī apaccatha;

Vidhuraṃ sāvakamāsajja, kakusandhañca brāhmaṇaṃ.

“Sataṃ āsi ayosaṅkū, sabbe paccattavedanā;

Īdiso nirayo āsi, yattha dūsī apaccatha;

Vidhuraṃ sāvakamāsajja, kakusandhañca brāhmaṇaṃ.

“Yo etamabhijānāti, bhikkhu buddhassa sāvako;

Tādisaṃ bhikkhumāsajja, kaṇha dukkhaṃ nigacchasi.

“Majjhe sarassa tiṭṭhanti, vimānā kappaṭṭhāyino;

Veḷuriyavaṇṇā rucirā, accimanto pabhassarā;

Accharā tattha naccanti, puthu nānattavaṇṇiyo.

“Yo etamabhijānāti, bhikkhu buddhassa sāvako;

Tādisaṃ bhikkhumāsajja, kaṇha dukkhaṃ nigacchasi.

“Yo ve buddhena codito, bhikkhu saṅghassa pekkhato;

Migāramātupāsādaṃ, pādaṅguṭṭhena kampayi.

“Yo etamabhijānāti, bhikkhu buddhassa sāvako;

Tādisaṃ bhikkhumāsajja, kaṇha dukkhaṃ nigacchasi.

“Yo vejayantaṃ pāsādaṃ, pādaṅguṭṭhena kampayi;

Iddhibalenupatthaddho, saṃvejesi ca devatā.

“Yo etamabhijānāti, bhikkhu buddhassa sāvako;

Tādisaṃ bhikkhumāsajja, kaṇha dukkhaṃ nigacchasi.

“Yo vejayantapāsāde, sakkaṃ so paripucchati;

Api vāsava jānāsi, taṇhākkhayavimuttiyo;

Tassa sakko viyākāsi, pañhaṃ puṭṭho yathātathaṃ.

“Yo etamabhijānāti, bhikkhu buddhassa sāvako;

Tādisaṃ bhikkhumāsajja, kaṇha dukkhaṃ nigacchasi.

“Yo brahmaṃ paripucchati, sudhammāyābhito sabhaṃ;

Ajjāpi tyāvuso diṭṭhi, yā te diṭṭhi pure ahu;

Passasi vītivattantaṃ, brahmaloke pabhassaraṃ.

“Tassa brahmā viyākāsi, anupubbaṃ yathātathaṃ;

Na me mārisa sā diṭṭhi, yā me diṭṭhi pure ahu.

“Passāmi vītivattantaṃ, brahmaloke pabhassaraṃ;

Sohaṃ ajja kathaṃ vajjaṃ, ahaṃ niccomhi sassato.

“Yo etamabhijānāti, bhikkhu buddhassa sāvako;

Tādisaṃ bhikkhumāsajja, kaṇha dukkhaṃ nigacchasi.

“Yo mahāmeruno kūṭaṃ, vimokkhena aphassayi;

Vanaṃ pubbavidehānaṃ, ye ca bhūmisayā narā.

“Yo etamabhijānāti, bhikkhu buddhassa sāvako;

Tādisaṃ bhikkhumāsajja, kaṇha dukkhaṃ nigacchasi.

“Na ve aggi cetayati [veṭhayati (sī.)], ‘ahaṃ bālaṃ ḍahāmī’ti;

Bālo ca jalitaṃ aggiṃ, āsajja naṃ sa ḍayhati.

“Evameva tuvaṃ māra, āsajja naṃ tathāgataṃ;

Sayaṃ ḍahissasi attānaṃ, bālo aggiṃva saṃphusaṃ.

“Apuññaṃ pasavī māro, āsajja naṃ tathāgataṃ;

Kinnu maññasi pāpima, na me pāpaṃ vipaccati.

“Karoto cīyati pāpaṃ, cirarattāya antaka;

Māra nibbinda buddhamhā, āsaṃ mākāsi bhikkhusu.

“Iti māraṃ atajjesi, bhikkhu bhesakaḷāvane;

Tato so dummano yakkho, natatthevantaradhāyathā”ti.

Māratajjanīyasuttaṃ niṭṭhitaṃ dasamaṃ.

Cūḷayamakavaggo niṭṭhito pañcamo.

Tassuddānaṃ –

Sāleyya verañjaduve ca tuṭṭhi, cūḷamahādhammasamādānañca;

Vīmaṃsakā kosambi ca brāhmaṇo, dūsī ca māro dasamo ca vaggo.

Sāleyyavaggo niṭṭhito pañcamo.

Idaṃ vaggānamuddānaṃ –

Mūlapariyāyo ceva, sīhanādo ca uttamo;

Kakaco ceva gosiṅgo, sāleyyo ca ime pañca.

Mūlapaṇṇāsakaṃ samattaṃ.

☸---------------------------------------------------------------------

第五十 魔诃责经 Māratajjanīyasuttaṃ

我是这样听说的。

有一次，尊者大目犍连住在婆伽国的鳄鱼山（Susumāragira）恐怖林（Bhesakaḷāvana）的鹿野苑（Migadāya）。那时，

尊者大目犍连在露天的地方经行。就在那时，恶魔波旬进入了尊者大目犍连的肚子里，到达了下腹部。

这时，尊者大目犍连这样想：“我的肚子怎么沉甸甸的，好像塞满了豆子一样？这是怎么回事呢？”这时，尊者大

目犍连从经行处下来，进入僧房，在准备好的座位上坐下。坐下后，大目犍连独自一人如理思惟。

于是，尊者大目犍连看见了进入他下腹部的恶魔波旬，便这样说道：“恶魔！出去！恶魔！出去！

你不要骚扰如来，不要骚扰如来的弟子，不要让你自己长久遭受不利和痛苦啊。”这时，恶魔波旬

这样想：“这个沙门根本不知道我、没看见我，却这样说：‘恶魔！出去！恶魔！出去！不要骚扰如来，

不要骚扰如来的弟子，不要让你自己长久遭受不利和痛苦啊。’连他的老师（佛陀）都不能很快知道我，何况他这个弟

子能知道我呢？”这时，尊者大目犍连对恶魔波旬说：“恶魔！我确实知道你，你不要以为——他不知道

我——恶魔！你就是恶魔啊！恶魔，你确实是这样想的：‘这个沙门不知道我、没看见我却这样

说——恶魔！出去！恶魔！出去！不要骚扰如来，不要骚扰如来的弟子，不要让你自己长久遭受不

利和痛苦啊。连他的老师都不能很快知道我，何况他这个弟子能知道我呢？’”这时，恶魔波旬这样想：

“这个沙门确实知道我并且看见了我，才这样说：‘恶魔！出去！恶魔！出去！不要骚扰如来，不要骚

扰如来的弟子，不要让你自己长久遭受不利和痛苦啊。’”这时，恶魔波旬从大目犍连的腹

部顶端上升，停在了他的喉咙里。

尊者大目犍连看见了停在他喉咙里的恶魔波旬，就对恶魔说：“恶魔！在这里我也看见了你，你不要

以为：‘他看不见我。’恶魔！你就停在我的喉咙里。恶魔！很久以前，我曾是名为‘恶触’（Dūsī）的魔

王，那时，我有个妹妹名叫‘伽利’（Kāḷī），你是她的儿子，所以你是我的外甥。恶魔！那个时候，拘留孙（Kakusandha）

世尊、阿罗汉、正等觉者出现在世间。恶魔！拘留孙世尊、阿罗汉、正等觉者，有两位杰出

的上首声闻弟子，名叫‘无类’（Vidhura）和‘苏生’（Sañjīva）。恶魔！在拘留孙世尊、阿罗汉、正等觉者的所有弟子中，

论说法，没有任何人能与尊者无类相比。恶魔！就因为这个原因，尊者无类就得名为

‘无类’、‘无类’。

还有，恶魔！尊者苏生，无论在森林、树下，还是空闲寂静处，都能轻易快速地进入想受灭定。恶魔！

有一次，尊者苏生坐在一棵树下，进入了想受灭定。恶魔！那些牧牛人、牧羊人、农夫、路人等，

看见尊者苏生坐在一棵树下，进入了想受灭定。看见之后，他们就想：‘真是不可

思议啊！真是前所未有啊！这个沙门坐着就死了！来，我们把他火化了吧。’恶魔！那时，那些牧牛

人、牧羊人、农夫、路人，捡来草、木柴、牛粪等，堆在尊者苏生身上，

点上火就离开了。恶魔！那时，尊者苏生在那天夜里，从禅定中出定，抖了抖

衣服，在清晨时分，穿好袈裟，拿着衣钵，进入村庄乞食。恶魔！那些牧牛人、牧羊人、农夫、路人，看

见尊者苏生在乞食。看见之后，他们这样想：‘真是不可思议啊！真是前所未有啊！这个沙门

坐着就死了，现在竟然又活过来了！’恶魔！就因为这个原因，尊者苏生就得名为‘珊耆婆’（Sañjīva，意为苏生者）、‘珊耆婆’（苏生者）。

恶魔！那时，恶触魔王这样想：‘我不知道这些持戒、行善法的比丘们的来处和去处。

不如我去怂恿婆罗门和居士们（说）：你们去辱骂、诽谤、恼怒、骚扰这些持戒、行善法的比丘们吧。

或许被你们辱骂、诽谤、恼怒、骚扰时，他们的心会发生变化，这样恶触魔王就能找到机会了。’恶魔！那时，恶触魔王就去怂恿那些婆罗门和居士们（说）：‘你们去辱骂持戒、行善法的

比丘们，辱骂他们、诽谤他们、恼怒他们、骚扰他们吧。或许被你们辱骂、诽谤、恼怒、骚扰时，

他们的心会发生变化，这样恶触魔王就能找到机会了。’恶魔！那时，被恶触魔王怂恿的

那些婆罗门和居士们，就去辱骂、诽谤、恼怒、骚扰那些持戒、行善法的比丘们，（说）：‘这些光头的

假沙门、下贱的人、黑皮肤的人、从梵天脚下生的子孙，（还自称）：‘我们是禅修者，我们是禅修者。’他们缩着肩膀，

低着头，一副疲倦的样子在禅思、冥想、沉思、幻想。

就像猫头鹰在树枝上寻找老鼠时那样禅思、冥想、沉思、幻想；就这样，这些光头

的假沙门、下贱的人、黑皮肤的人，从梵天脚下生的子孙，（还自称）：‘我们是禅

修者，我们是禅修者。’他们缩着肩膀、低着头、一副疲倦的样子在禅思、冥想、沉思、幻想。

就像野狐在河岸边寻找鱼时那样禅思、冥想、沉思、幻想；就这样，这些光头……乃至

幻想。又像猫在墙缝、垃圾堆、尘土堆里寻找老鼠时那样禅思、冥想、沉思、幻想；

就这样，这些光头……乃至幻想。又像脱离了队伍的驴子，在墙缝、垃圾堆、尘土堆里

那样禅思、冥想、沉思、幻想；就这样，这些光头的假沙门、下贱的人、黑皮肤的人、

从梵天脚下生的子孙，（还自称）：‘我们是禅修者，我们是禅修者。’

他们缩着肩膀、低着头、一副疲倦的样子在禅思、冥想、沉思、幻想。’恶魔！那时，死去的人们，

大多数在身体败坏、命终之后，都投生到恶道、恶趣、堕处、地狱里去了。

恶魔！那时，拘留孙世尊、阿罗汉、正等觉者，对各位比丘说：‘比丘们！恶触魔王

确实已经怂恿了婆罗门和居士们，（说）：来吧，你们去对持戒、行善法的比丘们辱骂、诽

谤、恼怒、骚扰吧，或许被你们辱骂、诽谤、恼怒、骚扰时，他们的心会发生变化，让

恶触魔王找到机会。’比丘们！那时，你们应当以充满慈爱的心，遍满一个方向而安住，同样地遍满第二、

第三、第四个方向，就这样向上、向下、横向，在一切处，将一切（有情）视为自己一样，对包含一切（有情）

的世界，以广大、无量、无怨恨、无恼害的慈心，遍满而安住；（接着）以充满悲悯的

心……以充满喜悦的心……以充满舍离的心，遍满一个方向而安住，同样地遍满第二、第三、第四个方向，就这样

向上、向下、横向，在一切处，将一切（有情）视为自己一样，对包含一切（有情）的世界，以广大、

无量、无怨恨、无恼害的舍心，遍满而安住。’

恶魔！那时，听从拘留孙世尊、阿罗汉、正等觉者如此教导和训诫的那些比丘们，

去到森林、树下和空闲寂静处，以充满慈爱的心，遍满一个方向而安住，同样地遍满第二、第三、第四个方向，

就这样向上、向下、横向，在一切处，将一切（有情）视为自己一样，对包含一切（有情）的世界，

以广大、无量、无怨恨、无恼害的慈心，遍满而安住；以充满悲悯的心……以充满喜悦的心……

以充满舍离的心，遍满一个方向而安住，同样地遍满第二、第三、第四个方向，就这样向上、向下、横向，在一切处，

将一切（有情）视为自己一样，对包含一切（有情）的世界，以广大、无量、无怨恨、无

恼害的舍心，遍满而安住。

恶魔！那时，恶触魔王这样想：‘即使我这样做了，还是不知道这些持戒、行善法的比

丘们的来处和去处。我应该去怂恿婆罗门和居士们，（说）：来吧，你们去对持戒、行善法的诸

比丘们恭敬、尊重、侍奉、供养吧，或许被你们恭敬、尊重、侍奉、供养时，他们的心会发生变

化，让恶触魔王找到机会。’恶魔！那时，恶触魔王去怂恿那些婆罗门和居士们，说：

‘来吧，你们去对持戒、行善法的诸比丘们恭敬、尊重、侍奉、供养吧，或许被你们

恭敬、尊重、侍奉、供养时，他们的心会发生变化，让恶触魔王找到机会。’恶魔！那时，被恶

触魔王怂恿的那些婆罗门和居士们，对持戒、行善法的诸比丘们，恭敬、尊重、侍奉、供养

他们。恶魔！那时，死去的人们，大多数在身体败坏、命终之后，都投生到善趣、天界。

恶魔！那时，拘留孙世尊、阿罗汉、正等觉者，对各位比丘说：‘比丘们！婆罗门和居

士们确实已经被恶触魔王怂恿了，（说）：来吧，你们去对持戒、行善法的诸比丘们恭

敬、尊重、侍奉、供养吧，或许被你们恭敬、尊重、侍奉、供养时，他们的心会发生变化，让

恶触魔王找到机会。比丘们！那时，你们应当观察身体的不净而安住，对食物作厌恶想，对一切

世间作不喜乐想，观察一切有为法都是无常的。’恶魔！听从拘留孙世尊、阿罗汉、正等觉者

如此教导和训诫的那些比丘们，去到森林、树下，或空闲寂静处，观察身体的不净，对食物作厌恶

想，对一切世间作不喜乐想，观察一切有为法都是无常的。

恶魔！那时，拘留孙世尊、阿罗汉、正等觉者，在清晨穿好袈裟，拿着衣钵，与作为随从沙

门的尊者无类一起进入村庄乞食。恶魔！那时，恶触魔王附身在一个小孩身上，拿起一块碎石片击打尊者无

类的头，把头打破了。恶魔！那时，尊者无类头破血流，紧紧跟随着拘留孙世尊、

阿罗汉、正等觉者后面。恶魔！那时，拘留孙世尊、阿罗汉、正等觉者，像大象回顾那样（全身转过来）

看了一眼，说：‘这个恶触魔王真是不知满足啊。’

恶魔！就在他回顾的同时，恶触魔王从那个地方堕落，投生到了大地狱。恶魔！那个大地狱有三

种名称，叫做‘六触处（所成）地狱’、叫做‘击桩地狱’、叫做‘各自感受（苦）地狱’。恶魔！那时，地狱的狱卒

来对我说：‘贤者！当你的心脏中，桩和桩交合时，你就应当知道：我还要在地狱

中受苦一千年啊。’恶魔！那时，我确实在那个大地狱中受苦了很多年、很多百年、很多千年。

又在那个大地狱的增地狱（Ussada niraya）中受苦了一万年，感受着那种被称为‘出苦’（vuṭṭhānimaṃ）的痛苦。恶魔！那

时我的身体，像人（身）一样，但我的头却像鱼（头）一样啊。

（以下为偈颂，大目犍连尊者对魔罗说）

恼害无类者， 圣者拘留孙（的弟子），

恶触陷地狱， 是何等苦受？

百数铁刑具， 各自感苦受，

如此之地狱， 恶触苦难当，

只因害无类， 圣者拘留孙（的弟子）。

若佛声闻众， 比丘知此事，

汝恼此比丘， 黑魔必受苦。

湖中立天宫， 住立一劫久，

琉璃色光耀， 炽燃且辉煌，

天女舞其间， 色彩各不同。

若佛声闻众， 比丘知此事，

汝恼此比丘， 黑魔必受苦。

比丘僧众前， 受佛陀激励，

鹿子母讲堂， 足趾能震动。

若佛声闻众， 比丘知此事，

汝恼此比丘， 黑魔必受苦。

最胜之宫殿（三十三天善见城）， 足趾能摇动，

依仗神通力， 诸神皆战栗。

若佛声闻众， 比丘知此事，

汝恼此比丘， 黑魔必受苦。

于最胜宫殿， 他问帝释天：

‘天帝可知晓， 爱尽解脱否？’

帝释闻此问， 如实作答言。

若佛声闻众， 比丘知此事，

汝恼此比丘， 黑魔必受苦。

善法堂内外， 他问大梵天：

‘贤友汝旧见， 如今尚存否？

可见梵天界， 光耀亦迁流？’

梵天闻此问， 次第如实答：

‘贤者我旧见， 如今已皆无。’

‘我见梵天界， 光耀亦迁流，

如今我怎能， 说我常恒住？’

若佛声闻众， 比丘知此事，

汝恼此比丘， 黑魔必受苦。

依于此解脱， 触及妙高顶（须弥山顶），

东胜神洲林， 及彼地上人（亦能知）。

若佛声闻众， 比丘知此事，

汝恼此比丘， 黑魔必受苦。

火焰不曾想： ‘我要烧愚人。’

愚人触烈火， 自身必烧伤。

如是汝魔罗， 若触恼如来，

如愚人触火， 终将自焚身。

魔罗造恶业， 因触恼如来，

恶魔汝岂想， 恶报不临头？

作恶之人啊， 恶业久积聚，

魔罗莫扰佛， 莫觊觎比丘！

比丘恐怖林， 如此诃责魔，

彼忧愁夜叉， 当场即隐没。

☸.....................................................................

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《2》Majjhimapaṇṇāsapāḷi 中分五十经篇 (MN 51-100, 1-486)/1. Gahapativagga 居士品 (MN 51-60, 1-106)”

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【经名】 1.1 Kandarakasutta 干达罗迦经 (MN 51, 1-16)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

Namo tassa bhagavato arahato sammāsambuddhassa

Majjhimanikāye

Majjhimapaṇṇāsapāḷi《中分五十经篇》

1. Gahapativaggo

1. Kandarakasuttaṃ

1. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā campāyaṃ viharati gaggarāya pokkharaṇiyā tīre mahatā bhikkhusaṅghena saddhiṃ. Atha kho pesso [peyo (ka.)] ca hatthārohaputto kandarako ca paribbājako yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā pesso hatthārohaputto bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Kandarako pana paribbājako bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ [sārāṇīyaṃ (sī. syā. kaṃ pī.)] vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho kandarako paribbājako tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā bhagavantaṃ etadavoca – “acchariyaṃ, bho gotama, abbhutaṃ, bho gotama, yāvañcidaṃ bhotā gotamena sammā bhikkhusaṅgho paṭipādito! Yepi te, bho gotama, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā tepi bhagavanto etaparamaṃyeva sammā bhikkhusaṅghaṃ paṭipādesuṃ – seyyathāpi etarahi bhotā gotamena sammā bhikkhusaṅgho paṭipādito. Yepi te, bho gotama, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā tepi bhagavanto etaparamaṃyeva sammā bhikkhusaṅghaṃ paṭipādessanti – seyyathāpi etarahi bhotā gotamena sammā bhikkhusaṅgho paṭipādito”ti.

2. “Evametaṃ, kandaraka, evametaṃ, kandaraka. Yepi te, kandaraka, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā tepi bhagavanto etaparamaṃyeva sammā bhikkhusaṅghaṃ paṭipādesuṃ – seyyathāpi etarahi mayā sammā bhikkhusaṅgho paṭipādito. Yepi te, kandaraka, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā tepi bhagavanto etaparamaṃyeva sammā bhikkhusaṅghaṃ paṭipādessanti – seyyathāpi etarahi mayā sammā bhikkhusaṅgho paṭipādito.

“Santi hi, kandaraka, bhikkhū imasmiṃ bhikkhusaṅghe arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññā vimuttā. Santi hi, kandaraka, bhikkhū imasmiṃ bhikkhusaṅghe sekkhā santatasīlā santatavuttino nipakā nipakavuttino; te catūsu [nipakavuttino catūsu (sī.)] satipaṭṭhānesu suppatiṭṭhitacittā [supaṭṭhitacittā (sī. pī. ka.)] viharanti. Katamesu catūsu? Idha, kandaraka, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassan”ti.

3. Evaṃ vutte, pesso hatthārohaputto bhagavantaṃ etadavoca – “acchariyaṃ, bhante, abbhutaṃ, bhante! Yāva supaññattā cime, bhante, bhagavatā cattāro satipaṭṭhānā sattānaṃ visuddhiyā sokaparidevānaṃ [sokapariddavānaṃ (sī. pī.)] samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya. Mayampi hi, bhante, gihī odātavasanā kālena kālaṃ imesu catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharāma. Idha mayaṃ, bhante, kāye kāyānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṃ; citte cittānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṃ; dhammesu dhammānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṃ. Acchariyaṃ, bhante, abbhutaṃ, bhante! Yāvañcidaṃ, bhante, bhagavā evaṃ manussagahane evaṃ manussakasaṭe evaṃ manussasāṭheyye vattamāne sattānaṃ hitāhitaṃ jānāti. Gahanañhetaṃ, bhante, yadidaṃ manussā; uttānakañhetaṃ, bhante, yadidaṃ pasavo. Ahañhi, bhante, pahomi hatthidammaṃ sāretuṃ. Yāvatakena antarena campaṃ gatāgataṃ karissati sabbāni tāni sāṭheyyāni kūṭeyyāni vaṅkeyyāni jimheyyāni pātukarissati. Amhākaṃ pana, bhante, dāsāti vā pessāti vā kammakarāti vā aññathāva kāyena samudācaranti aññathāva vācāya aññathāva nesaṃ cittaṃ hoti. Acchariyaṃ, bhante, abbhutaṃ, bhante! Yāvañcidaṃ, bhante, bhagavā evaṃ manussagahane evaṃ manussakasaṭe evaṃ manussasāṭheyye vattamāne sattānaṃ hitāhitaṃ jānāti. Gahanañhetaṃ, bhante, yadidaṃ manussā; uttānakañhetaṃ, bhante, yadidaṃ pasavo”ti.

4. “Evametaṃ, pessa, evametaṃ, pessa. Gahanañhetaṃ, pessa, yadidaṃ manussā; uttānakañhetaṃ, pessa, yadidaṃ pasavo. Cattārome, pessa, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, pessa, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto; idha pana, pessa, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto; idha pana, pessa, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto; idha pana, pessa, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto. So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto [sītibhūto (sī. pī. ka.)] sukhappaṭisaṃvedī brahmabhūtena attanā viharati. Imesaṃ, pessa, catunnaṃ puggalānaṃ katamo te puggalo cittaṃ ārādhetī”ti?

“Yvāyaṃ, bhante, puggalo attantapo attaparitāpanānuyogamanuyutto, ayaṃ me puggalo cittaṃ nārādheti. Yopāyaṃ, bhante, puggalo parantapo paraparitāpanānuyogamanuyutto, ayampi me puggalo cittaṃ nārādheti. Yopāyaṃ, bhante, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto, ayampi me puggalo cittaṃ nārādheti. Yo ca kho ayaṃ, bhante, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto, so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati – ayameva [ayaṃ (sī. syā. kaṃ. pī.)] me puggalo cittaṃ ārādhetī”ti.

5. “Kasmā pana te, pessa, ime tayo puggalā cittaṃ nārādhentī”ti? “Yvāyaṃ, bhante, puggalo attantapo attaparitāpanānuyogamanuyutto so attānaṃ sukhakāmaṃ dukkhapaṭikkūlaṃ ātāpeti paritāpeti – iminā me ayaṃ puggalo cittaṃ nārādheti. Yopāyaṃ, bhante, puggalo parantapo paraparitāpanānuyogamanuyutto so paraṃ sukhakāmaṃ dukkhapaṭikkūlaṃ ātāpeti paritāpeti – iminā me ayaṃ puggalo cittaṃ nārādheti. Yopāyaṃ, bhante, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto so attānañca parañca sukhakāmaṃ dukkhapaṭikkūlaṃ [sukhakāme dukkhapaṭikkūle (sī. pī.)] ātāpeti paritāpeti – iminā me ayaṃ puggalo cittaṃ nārādheti. Yo ca kho ayaṃ, bhante, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā [viharati. iminā (sī. syā. kaṃ. pī.)] viharati; so attānañca parañca sukhakāmaṃ dukkhapaṭikkūlaṃ neva ātāpeti na paritāpeti – iminā [viharati. iminā (sī. syā. kaṃ. pī.)] me ayaṃ puggalo cittaṃ ārādheti. Handa, ca dāni mayaṃ, bhante, gacchāma; bahukiccā mayaṃ bahukaraṇīyā”ti. “Yassadāni tvaṃ, pessa, kālaṃ maññasī”ti. Atha kho pesso hatthārohaputto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

6. Atha kho bhagavā acirapakkante pesse hatthārohaputte bhikkhū āmantesi – “paṇḍito, bhikkhave, pesso hatthārohaputto; mahāpañño, bhikkhave, pesso hatthārohaputto. Sace, bhikkhave, pesso hatthārohaputto muhuttaṃ nisīdeyya yāvassāhaṃ ime cattāro puggale vitthārena vibhajissāmi [vibhajāmi (sī. pī.)], mahatā atthena saṃyutto abhavissa. Api ca, bhikkhave, ettāvatāpi pesso hatthārohaputto mahatā atthena saṃyutto”ti. “Etassa, bhagavā, kālo, etassa, sugata, kālo, yaṃ bhagavā ime cattāro puggale vitthārena vibhajeyya. Bhagavato sutvā bhikkhū dhāressantī”ti. “Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

7. “Katamo ca, bhikkhave, puggalo attantapo attaparitāpanānuyogamanuyutto? Idha, bhikkhave, ekacco puggalo acelako hoti muttācāro hatthāpalekhano [hatthāvalekhano (syā. kaṃ.)] naehibhaddantiko natiṭṭhabhaddantiko [naehibhadantiko, natiṭṭhabhadantiko (sī. syā. kaṃ. pī.)]; nābhihaṭaṃ na uddissakataṃ na nimantanaṃ sādiyati; so na kumbhimukhā paṭiggaṇhāti na kaḷopimukhā [khaḷopimukho (sī.)] paṭiggaṇhāti na eḷakamantaraṃ na daṇḍamantaraṃ na musalamantaraṃ na dvinnaṃ bhuñjamānānaṃ na gabbhiniyā na pāyamānāya na purisantaragatāya na saṅkittīsu na yattha sā upaṭṭhito hoti na yattha makkhikā saṇḍasaṇḍacārinī; na macchaṃ na maṃsaṃ na suraṃ na merayaṃ na thusodakaṃ pivati. So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko…pe… sattāgāriko vā hoti sattālopiko; ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti…pe… sattahipi dattīhi yāpeti; ekāhikampi āhāraṃ āhāreti, dvīhikampi āhāraṃ āhāreti…pe… sattāhikampi āhāraṃ āhāreti – iti evarūpaṃ aḍḍhamāsikaṃ pariyāyabhattabhojanānuyogamanuyutto viharati. So sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti; vanamūlaphalāhāro yāpeti pavattaphalabhojī. So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṃsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhampi dhāreti; kesamassulocakopi hoti, kesamassulocanānuyogamanuyutto, ubbhaṭṭhakopi hoti āsanapaṭikkhitto, ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṃ kappeti [passa ma. ni. 1.155 mahāsīhanādasutte]; sāyatatiyakampi udakorohanānuyogamanuyutto viharati – iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. Ayaṃ vuccati, bhikkhave, puggalo attantapo attaparitāpanānuyogamanuyutto.

8. “Katamo ca, bhikkhave, puggalo parantapo paraparitāpanānuyogamanuyutto? Idha, bhikkhave, ekacco puggalo orabbhiko hoti sūkariko sākuṇiko māgaviko luddo macchaghātako coro coraghātako goghātako bandhanāgāriko ye vā panaññepi keci kurūrakammantā. Ayaṃ vuccati, bhikkhave, puggalo parantapo paraparitāpanānuyogamanuyutto.

9. “Katamo ca, bhikkhave, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto? Idha, bhikkhave, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto brāhmaṇo vā mahāsālo. So puratthimena nagarassa navaṃ santhāgāraṃ [sandhāgāraṃ (ṭīkā)] kārāpetvā kesamassuṃ ohāretvā kharājinaṃ nivāsetvā sappitelena kāyaṃ abbhañjitvā magavisāṇena piṭṭhiṃ kaṇḍuvamāno navaṃ santhāgāraṃ pavisati saddhiṃ mahesiyā brāhmaṇena ca purohitena. So tattha anantarahitāya bhūmiyā haritupalittāya seyyaṃ kappeti. Ekissāya gāviyā sarūpavacchāya yaṃ ekasmiṃ thane khīraṃ hoti tena rājā yāpeti, yaṃ dutiyasmiṃ thane khīraṃ hoti tena mahesī yāpeti, yaṃ tatiyasmiṃ thane khīraṃ hoti tena brāhmaṇo purohito yāpeti, yaṃ catutthasmiṃ thane khīraṃ hoti tena aggiṃ juhati, avasesena vacchako yāpeti. So evamāha – ‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāya, (ettakā assā haññantu yaññatthāya) [( ) natthi sī. pī. potthakesu], ettakā rukkhā chijjantu yūpatthāya, ettakā dabbhā lūyantu barihisatthāyā’ti [parihiṃ satthāya (ka.)]. Yepissa te honti dāsāti vā pessāti vā kammakarāti vā tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti. Ayaṃ vuccati, bhikkhave, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto.

10. “Katamo ca, bhikkhave, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto, so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati? Idha, bhikkhave, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati – ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti. So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya, mahantaṃ vā bhogakkhandhaṃ pahāya, appaṃ vā ñātiparivaṭṭaṃ pahāya, mahantaṃ vā ñātiparivaṭṭaṃ pahāya, kesamassuṃ ohāretvā, kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.

11. “So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa. Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya – iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti. Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti, yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti. Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ. So bījagāmabhūtagāmasamārambhā paṭivirato hoti, ekabhattiko hoti rattūparato virato vikālabhojanā; naccagītavāditavisūkadassanā paṭivirato hoti; mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti; uccāsayanamahāsayanā paṭivirato hoti; jātarūparajatapaṭiggahaṇā paṭivirato hoti; āmakadhaññapaṭiggahaṇā paṭivirato hoti; āmakamaṃsapaṭiggahaṇā paṭivirato hoti; itthikumārikapaṭiggahaṇā paṭivirato hoti; dāsidāsapaṭiggahaṇā paṭivirato hoti; ajeḷakapaṭiggahaṇā paṭivirato hoti; kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti; hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti; khettavatthupaṭiggahaṇā paṭivirato hoti; dūteyyapahiṇagamanānuyogā paṭivirato hoti; kayavikkayā paṭivirato hoti; tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti; ukkoṭanavañcananikatisāciyogā [sāviyogā (syā. kaṃ. ka.) sāci kuṭilapariyāyo] paṭivirato hoti; chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti [passa ma. ni. 1.293 cūḷahatthipadopame].

“So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti; evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.

12. “So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.

“So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

13. “So iminā ca ariyena sīlakkhandhena samannāgato, (imāya ca ariyāya santuṭṭhiyā samannāgato,) [passa ma. ni. 1.296 cūḷahatthipadopame] iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti, byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti; thīnamiddhaṃ pahāya vigatathīnamiddho viharati ālokasaññī sato sampajāno, thīnamiddhā cittaṃ parisodheti; uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti; vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.

“So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati; vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati; pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati; sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.

14. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

15. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti.

16. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti. ‘Ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti. ‘Ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti. ‘Ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. ‘Ime āsavā’ti yathābhūtaṃ pajānāti. ‘Ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti. ‘Ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti. ‘Ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ayaṃ vuccati, bhikkhave, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto. So attantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatī”ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Kandarakasuttaṃ niṭṭhitaṃ paṭhamaṃ.

☸---------------------------------------------------------------------

第二篇 中分五十经篇 Majjhimapaṇṇāsapāḷi

初品 居士品 Gahapativaggo

第五十一 干达罗迦经 Kandarakasuttaṃ

我是这样听说的。

有一次，世尊住在瞻波城伽伽罗莲池畔，与众多比丘在一起。那时，象御官的儿子倍沙（Pessa）和游

行者干达罗迦（Kandaraka）一同前往世尊的住处。到了之后，象御官的儿子倍沙向世尊行礼后，坐在一旁。游行者干达

罗迦也向世尊问候，相互寒暄问候之后，站在一旁。站在一旁的游行者干达罗迦，

默默地环顾比丘僧团后，对世尊说：“真是奇妙啊，尊贵的乔达摩！真是稀有啊，尊贵的乔达摩！依

靠尊贵的乔达摩，这个比丘僧团得以走上正确的道路！尊贵的乔达摩！在过去世也有阿罗汉、正等觉者，

那些世尊也曾如此殊胜地引导比丘僧团走上正确的道路，就像现在尊贵的乔达摩引导比丘僧团走上正确的道

路一样吗？尊贵的乔达摩！在未来世也将有阿罗汉、正等觉者，那些世尊也将如此殊胜地引导比丘僧团走上

正确的道路，就像现在尊贵的乔达摩引导比丘僧团走上正确的道路一样吗？”世尊说：“正是这样，干达罗迦！正是

这样，干达罗迦！在过去世也有阿罗汉、正等觉者，那些世尊确实也曾如此殊胜地引导比丘

僧团走上正确的道路，就像现在我引导比丘僧团走上正确的道路一样；干达罗迦！在未来世也将有阿罗汉、

正等觉者，那些世尊确实也将如此殊胜地引导比丘僧团走上正确的道路，就像现在我引导比丘僧团走上正确的道

路一样。干达罗迦！在这个比丘僧团中，有阿罗汉，他们烦恼已尽，修行圆满，应做已做，已放下

重担，达成自身利益，断尽了导致再生的束缚，（通过）正确的智慧而解脱；并且，干达罗迦！在这个

比丘僧团中，有正在学习的比丘（有学），他们持续持守戒律、持续进行（神圣的）修行、贤明、行为贤明；他们于四念住，心已善安

住。是哪四个呢？干达罗迦！在此，比丘对身体，持续观察身体而安住，精勤、具足正知、具足正念，

在世间调伏贪婪和忧愁；对各种感受，持续观察感受而安住，精勤、具足正知、具足正念，

在世间调伏贪婪和忧愁；对心，持续观察心而安住，精勤、具足正知、具足正念，在

世间调伏贪婪和忧愁；对各种法（现象/教法），持续观察法而安住，精勤、具足正知、具足正念，在世间

调伏贪婪和忧愁。

听了这话，象御官的儿子倍沙对世尊说：“真是奇妙啊！尊师！真是稀有啊！尊师！由世

尊善巧宣说的这四念住，是为了有情的清净，为了让他们超越愁苦和悲伤，为了让他们灭除痛苦和

忧恼，为了让他们证得正道，为了让他们证悟涅槃。尊师！我们这些穿白衣的在家修行人，也确实时常在这四念住上，心善安住。在此，尊师！我们对身体，持续观察身体而安住，精勤、具足正知、具足正

念，在世间调伏贪婪和忧愁；对各种感受，持续观察感受而安住，精勤、具足正知、具足正念，

在世间调伏贪婪和忧愁；对心，持续观察心而安住，精勤、具足正知、具足正念，在

世间调伏贪婪和忧愁；对各种法，持续观察法而安住，精勤、具足正知、具足正念，在世间能调

伏贪婪和忧愁。真是奇妙啊！尊师！真是稀有啊！尊师！世尊对于如此运行于人间丛林、

人间过患、人间欺诈中的情况，善于了知有情的利益和非利益。尊师！人类社会确实如同密林，而

（四足）兽类则如同开阔（易见）之处。尊师！我确实能够让一头训练好的大象回忆起，

在它往返瞻波城的这段路程中，（它）会显露出（人类的）所有这些欺诈、隐瞒、弯曲、歪曲。尊师！

而我们的奴仆、佣人或工人，他们身体的行为是一种样子，言语的行为是另一种样子，而他们的内心又是另一样。不可

思议啊！尊师！真是稀有啊！尊师！世尊对于如此运行于人间丛林、人间过患、人间欺

诈中的情况，完全了知有情的利益和非利益。尊师！人类社会确实如同密林，而（四足）

兽类则如同开阔之处。”［世尊说］：

“正是这样，倍沙！正是这样，倍沙！人类社会确实如同密林，而（四足）兽类则如同开阔之处。

倍沙！有这四种人存在于世间。是哪四种呢？倍沙！在此世间，有一种人，

折磨自己，专注于自我折磨的修行；倍沙！在此世间，另有一种人，折磨他人，专注于折磨他人的

行为；倍沙！在此世间，又有一种人，既折磨自己，专注于自我折磨的修行，也折磨他人，专注于折磨他人的

行为；倍沙！在此世间，还有一种人，既不折磨自己，不专注于自我折磨的修行，也不折磨他人，不专注于

折磨他人的行为；他不折磨自己，也不折磨他人，在现世（现在生）中，没有贪欲，达到寂灭（涅槃），清凉，

感受着快乐，以自身成为梵（最高境界）而安住。倍沙！这四种人中，哪一种合你的心意呢？”

［倍沙说：］“尊师！那种折磨自己，专注于自我折磨的修行的人，这种人不合我的心意；尊师！那种折磨他

人，专注于折磨他人的行为的人，这种人也不合我的心意；尊师！那种既折磨自己，专注于自我折磨的修行，也折磨他人，

专注于折磨他人的行为的人，这种人也不合我的心意；尊师！而那种既不折磨自己，不专注于自我折磨的修行，也不使

他人痛苦，不专注于折磨他人的行为的人，即不折磨自己、不折磨他人，在现世没有贪欲、达到寂灭、清凉、

感受着快乐，以自身成为梵（最高境界）而安住的人，这种人正合我的心意。”［世尊说：］

“倍沙！那么，为什么这三种人不合你的心意呢？”［倍沙说：］“尊师！那种折磨自己，专

注于自我折磨的修行的人，他折磨、苦修这个希求快乐、厌恶痛苦的自己——因此，这种人不合我的心意；尊师！那种折磨

他人，专注于折磨他人的行为的人，他折磨、苦修那个希求快乐、厌恶痛苦的他人——因此，这种人也不合我的心意；

尊师！那种既折磨自己，专注于自我折磨的修行，也折磨他人，专注于折磨他人的行为的人，他折磨、苦修

这个希求快乐、厌恶痛苦的自己和他人——因此，这种人也不合我的心意；尊师！而那种既不折磨自己，不专

注于自我折磨的修行，也不折磨他人，不专注于折磨他人的行为的人，他不折磨自己、不折磨他人，在现世

没有贪欲，达到寂灭，清凉、感受着快乐，由自己成为最高者而安住——因此，这种人正合我

的心意。尊师！我们事务繁多、责任重大，现在想要离开了。”［世尊说：］“倍沙！现在正是

你认为适当的时候！”那时，象御官的儿子倍沙对世尊所说的话，非常欢喜、随喜赞叹，从座位上起身，向世尊行礼，

向右绕行后离去。

这时，世尊在象御官的儿子倍沙离开后不久，对比丘们说：“比丘们！象御官的儿子倍

沙是贤明的人啊！象御官的儿子倍沙是有大智慧的人啊！比丘们！如果象御官的儿子倍沙能再坐片刻，

等我把这四种人详细解说完，那他就能获得更大的利益了。然而，比丘们，即使是这样，象御官的

儿子倍沙也已经获得了大利益了。”［比丘们说：］“世尊！现在正是时候，善逝！现在正是时候！世

尊，请详细解说这四种人吧，比丘们听了世尊的开示，一定会铭记在心。”［世尊说：］“那么，

比丘们！仔细听！好好思惟！我将要说了。”那些比丘回答世尊说：“是的，尊师！我们乐意听闻！”世尊于是开示道：

“比丘们！什么是折磨自己、专注于自我折磨的修行人呢？比丘们！在此世间，有一种人，或是裸体外道，

行为放荡不羁、用手舔食；不接受‘请来（用餐）’的邀请、不接受‘请留步（等候供养）’的邀请、不接受特意带来的食物、

不接受特意为他准备的食物、不接受指定地点的邀请；他不从瓶口或盘边直接接受食物、他不接受门槛内的食物、

他不接受棍棒或杵之间递来的食物、他不接受两人正在吃饭时（其中只有一人供养）的食物；

他不接受孕妇供养的食物、不接受正在哺乳的妇女供养的食物、不接受与男人有染的女人供养的食物、

他不接受饥荒时期收集来的食物、他不接受站在狗旁边的人供养的食物、他不接受苍蝇群集处的食物；

他不吃鱼、不吃肉；不喝谷酒、果酒、米汤；他或者只接受一家的供养、吃一口饭；或者接受两家的供养、吃两口饭……

或者接受七家的供养、吃七口饭；又或者依靠一份供养度日，又或者依靠两份供养度日……依靠七份供养度日；

又或者一天吃一顿饭，或者两天吃一顿饭……或者七天吃一顿饭；像这样，乃至半个月吃一顿饭，

从事这种定期进食的修行。

他又或者只吃蔬菜、或者只吃稷米、或者只吃糙米、或者只吃Dadulla草籽、或者

只吃Hata草、或者只吃米糠、或者只喝（米）泔水、或者只吃芝麻粉、或者

只吃草、或者只吃牛粪；或者依靠森林的树根和果实维生、以自然掉落的果实为食。

他又或者穿麻布衣、或者穿粗麻布衣、或者穿裹尸布、或者穿粪扫衣、或者穿树皮衣、

或者穿黑羚羊皮衣、或者穿黑羚羊皮条编织的衣、或者穿吉祥草衣、或者穿树皮纤维衣、

或者穿木片衣、或者穿人发编织的毛毯、或者穿马毛编织的毛毯、或者穿猫头鹰羽毛衣。

他又或者拔除须发，从事拔除须发的修行；又或者持续站立，拒绝坐下；又或者经常蹲踞，

努力修持蹲踞；又或者睡在荆棘上，以荆棘为床……又或者一天三次入水沐浴，

修持水浴的苦行；从事像这样种种折磨、摧残身体的修行。比丘们！这就叫做折磨自己，

专注于自我折磨的修行人。

比丘们！什么是折磨他人、专注于折磨他人的行为人呢？比丘们！在此世间，有一种人是屠羊

的、屠猪的、捕鸟的、捕兽的、猎人、渔夫、盗贼、刽子手、狱卒，或者是其他从事残

酷行为的人。比丘们！这就叫做折磨他人、专注于折磨他人的行为人。

比丘们！什么是既折磨自己、专注于自我折磨的修行，也折磨他人、专注于折磨他人的行为人呢？

比丘们！在此世间，有一种人，或是刹帝利种姓的灌顶王，或是富有的婆罗门大户。

他在城东建造新的集会堂，剃除须发、穿上粗糙的兽皮衣、用酥油涂抹身体、用鹿角搔抓后背，

与王后、婆罗门国师一起进入那集会堂；他躺卧在铺着青草的空地上。有一头母

牛，带着一头与它同色的小牛。国王依靠母牛第一个乳房的奶维持生命，王后依靠第二个乳房的奶维持生命，

婆罗门国师依靠第三个乳房的奶维持生命，第四个乳房的奶用来供奉火神，剩下的奶才给小牛维生。

他还这样下令：‘为了祭祀，要杀这么多公牛；为了祭祀，要杀这么多小公牛；为了祭祀，要杀这么多小母牛；

为了祭祀，要杀这么多山羊；为了祭祀，要杀这么多绵羊；（为了祭祀，要杀这么多马）[此句在某些版本中没有]；

为了祭祀用的柱子，要砍这么多树木；为了祭祀用的草座，要割这么多吉祥草。’而他的那些奴仆、

佣人或杂役，也都被棍棒威胁、恐惧逼迫，流着眼泪哭泣着干活。比丘们！这就叫做既折磨自己，

专注于自我折磨的修行，也折磨他人，专注于折磨他人的行为人。

比丘们！什么是既不折磨自己，不专注于自我折磨的修行，也不折磨他人，不专注于折磨他人的行为，

他不折磨自己、不折磨他人，在现世没有贪欲、达到寂灭、清凉、感受着快乐，由自己成为梵（最高境界）

而安住的人呢？诸比丘！于此，如来出现于世间，是阿罗汉、正等觉者、明行具足、善逝、

世间解、无上士、调御丈夫、天人师、佛、世尊；他对此包含天界、魔界、梵天界的世界，

沙门、婆罗门、天神、人类在内的众生，亲自证知、彻悟并教导；他宣说初善、中善、

后善、义理圆满、言辞巧妙的法，开示完全具足、圆满清净的梵行。有居士、或居士子、

或生于其他某个家族的人，听闻此法；他听闻此法后，对如来生起信心。他具足了这份信心的

获得，如此省思：“在家生活是束缚、是尘垢之路，出家是空旷（自由）之地。住在家里，

要修行完全圆满、完全清净、如琢磨贝壳般（纯净）的梵行，是不容易的。我不如剃除须发，

穿上袈裟衣，从家庭出家，成为无家之人吧！”他于是在某个时候，舍弃或多或少的财富，

舍弃或多或少的亲属，剃除须发，穿上袈裟衣，从家庭出家，成为无家之人。

像这样，他成为出家者，具足了比丘们（应遵循）的学处和生活方式，舍弃杀生，成为远离杀生者，

放下刀杖，有惭愧心、有慈悲心，怜悯一切生命的福祉而安住；舍弃不与取（偷盗），成为远离不与取者，

只接受被给予的、期待被给予的，以不偷盗的清净自身而安住；舍弃非梵行（淫欲），成为梵行者、远离行者，

远离了淫欲这种世俗之法；舍弃妄语，成为远离妄语者，说真实语、信守真实，稳固、可靠、

不欺骗世人；舍弃离间语，成为远离离间语者，不在此处听了（是非）到彼处说，以离间这些人，

也不在彼处听了（是非）对这些人说，以离间那些人——像这样，或者调和已分裂者，或者增进和合者，

喜好和合、乐于和合、欢喜和合，说促成和合的话语；舍弃粗恶语，远离粗恶语，

说那些悦耳、动听、令人喜爱、深入人心、优雅、多数人喜爱、多数人中意的言语；

舍弃绮语（无益语），成为远离绮语者，说适时语、真实语、有利语、法语、律语，

在适当的时候说有价值、有根据、有节制、符合意义的话语；他远离对种子、植物的损害；

（日中）一食，夜间停止（进食），远离非时食；远离观看跳舞、歌唱、音乐、戏剧表演；

远离佩戴花鬘、涂抹香水、装饰打扮；远离高广大床；远离接受金银；

远离接受生谷；远离接受生肉；远离接受妇女、少女；远离接受奴婢、仆役；

远离接受山羊、绵羊；远离接受鸡、猪；远离接受象、牛、马、骡；

远离接受田地、房产；远离从事传递信息、差遣奔走；远离买卖交易；

远离使用欺诈的秤、伪币、欺诈的量具；远离贿赂、欺骗、诈取等不正当手段；

远离砍伐、杀戮、捆绑、抢劫、掠夺、暴行；他满足于蔽体的衣物和充腹的乞食；

无论他去哪里，都只带着（必需品）而去。就像鸟儿无论飞到哪里，都只带着自己的翅膀飞翔一样；

同样地，比丘满足于蔽体的衣物和充腹的乞食。无论他去哪里，都只带着（必需品）而去。

他具足这神圣的戒行，于内在感受无过失的快乐。

他眼见色时，不执取（整体）相，不执取（细节）相。因为如果不防护眼根而住，贪婪、忧愁等

邪恶、不善法就会侵入，所以他致力于防护眼根，守护眼根，达成对眼根的防护。耳闻声

……乃至……鼻嗅香……乃至……舌尝味……乃至……身触所触……乃至……意知法时，不执取（整体）相，

不执取（细节）相。因为如果不防护意根而住，贪婪、忧愁等邪恶、不善法就会侵入，

所以他致力于防护意根，守护意根，达成对意根的防护。他具足这神圣的诸根防护，于内在感受无扰恼的快乐。

他在前进、后退时保持正知，向前看、向后看时保持正知，屈臂、伸臂时保持正知，

穿着僧伽梨、拿着衣钵时保持正知，吃、喝、咀嚼、品尝时保持正知，大小便利时保持正知，

行走、站立、坐着、睡觉、醒来、说话、沉默时都保持正知。

他具足这神圣的戒行，（具足这神圣的知足），具足这神圣的诸根防护，

具足这神圣的正念与正知，去到僻静的住处——森林、树下、山（地）、洞穴、山窟、

墓地、丛林深处、露天场所、草堆。他乞食归来、饭食完毕后，盘腿而坐，保持身体正直，

将正念置于面前。他舍弃世间的贪欲，以离贪欲的心而安住，从贪欲中净化自心；舍弃瞋恚与恶意，

以无瞋恚心而安住，怜悯一切众生的福祉，从瞋恚与恶意中净化自心；舍弃昏沉与睡眠，

以远离昏沉与睡眠而安住，保持光明想，具足正念与正知，从昏沉与睡眠中净化自心；舍弃掉举与追悔，

以不掉举而安住，内心寂静，从掉举与追悔中净化自心；舍弃疑惑，以超越疑惑而安住，

对善法没有犹豫，从疑惑中净化自心。

他舍弃这五种障碍——心的染污、智慧的削弱者，远离了欲乐，远离了不善法，

伴随着寻（思）与伺（察），体验离（欲）所生的喜与乐，进入并安住于初禅；寻与伺平息后，

内心变得宁静，心达到专一，没有寻与伺，体验定所生的喜与乐，进入并安住于第二禅；

又因喜悦的消退，保持舍心、正念与正知，身体感受到乐——圣者们称之为‘舍、念、乐住’

——进入并安住于第三禅；舍弃乐，舍弃苦，先前（初禅二禅的）喜与忧已经消失，

体验不苦不乐、由舍（心所生）念的清净，进入并安住于第四禅。

他如此在心达到禅定、清净、明洁、无秽、离垢、柔软、适业、稳固、不动摇时，

他将心导向宿住随念智。他回忆起种种过去的生命形态，即：一生、二生、三生、四生、五生、

十生、二十生、三十生、四十生、五十生、百生、千生、十万生，以及许多世界的成劫、许多世界的

坏劫、许多世界的成坏劫——‘在某处我曾是如此的名字、如此的姓氏、如此的容貌、如此的食物、

如此感受苦乐、如此的寿命终点；我从那里死去，生到另一处；在那里我又曾是如此的名字、如此的姓氏、

如此的容貌、如此的食物、如此感受苦乐、如此的寿命终点；我从那里死去，生到这里。’

像这样，他回忆起具有种种细节和特征的、多种多样的过去生命。

他如此在心达到禅定、清净、明洁、无秽、离垢、柔软、适业、稳固、不动摇时，

他将心导向了知众生死生轮回的智慧。他以清净、超越凡人的天眼，看见众生死亡、投生，

（看见他们）卑贱、高贵、美丽、丑陋、幸福、不幸，了知众生随其业力流转——‘啊，这些众生

因身行恶、语行恶、意行恶，诽谤圣者，持有邪见，造作邪见之业，

他们在身体败坏、死亡之后，投生到苦界、恶趣、堕处、地狱；而另一些众生，

因身行善、语行善、意行善，不诽谤圣者，持有正见，造作正见之业，

他们在身体败坏、死亡之后，投生到善趣、天界。’像这样，他以清净、超越凡人的天眼，看见众生

死亡、投生，（看见他们）卑贱、高贵、美丽、丑陋、幸福、不幸，了知众生随其业力流转。

他如此在心达到禅定、清净、明洁、无秽、离垢、柔软、适业、稳固、不动摇时，

他将心导向诸漏灭尽的智慧。他如实了知‘这是苦’。他如实了知‘这是苦的起因’。

他如实了知‘这是苦的寂灭’。他如实了知‘这是导致苦寂灭的道路’。他如实了知

‘这些是烦恼（漏）’。他如实了知‘这是烦恼的起因’。他如实了知‘这是烦恼的寂灭’。

他如实了知‘这是导致烦恼寂灭的道路’。如此了知、如此看见的他，心从欲漏中解脱，

心从有漏（生存之漏）中解脱，心从未明漏中解脱。在解脱时，生起‘已解脱’的智慧。他了知：

‘（轮回）的出生已尽，梵行已立，应做之事已做，不再有（生死轮回的）后有状态了。’

比丘们！这就叫做既不折磨自己、不专注于自我折磨的修行；也不折磨他人、不专注于折磨他人的行为的人。

他不折磨自己、不折磨他人，在现世没有贪欲、达到寂灭、清凉、感受着快乐，可以说是以自身成为梵（最高境界）而安住。

世尊说完这些话后，心怀喜悦的比丘们，对世尊的开示，非常欢喜。

干达罗迦经第一讲竟。

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《2》Majjhimapaṇṇāsapāḷi 中分五十经篇 (MN 51-100, 1-486)/1. Gahapativagga 居士品 (MN 51-60, 1-106)”

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【经名】 1.2 Aṭṭhakanāgarasutta 八城经 (MN 52, 17-21)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Aṭṭhakanāgarasuttaṃ

17. Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā ānando vesāliyaṃ viharati beluvagāmake [veḷuvagāmake (syā. kaṃ. ka.)]. Tena kho pana samayena dasamo gahapati aṭṭhakanāgaro pāṭaliputtaṃ anuppatto hoti kenacideva karaṇīyena. Atha kho dasamo gahapati aṭṭhakanāgaro yena kukkuṭārāmo yena aññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho dasamo gahapati aṭṭhakanāgaro taṃ bhikkhuṃ etadavoca – “kahaṃ nu kho, bhante, āyasmā ānando etarahi viharati? Dassanakāmā hi mayaṃ taṃ āyasmantaṃ ānandan”ti. “Eso, gahapati, āyasmā ānando vesāliyaṃ viharati beluvagāmake”ti. Atha kho dasamo gahapati aṭṭhakanāgaro pāṭaliputte taṃ karaṇīyaṃ tīretvā yena vesālī yena beluvagāmako yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi.

18. Ekamantaṃ nisinno kho dasamo gahapati aṭṭhakanāgaro āyasmantaṃ ānandaṃ etadavoca – “atthi nu kho, bhante ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṃ vimuccati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇātī”ti?

“Atthi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṃ vimuccati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇātī”ti.

“Katamo pana, bhante ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṃ vimuccati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇātī”ti?

19. “Idha, gahapati, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘idampi paṭhamaṃ jhānaṃ abhisaṅkhataṃ abhisañcetayitaṃ. Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamman’ti pajānāti. So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti. No ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Ayampi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṃ vimuccati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇāti.

20. “Puna caparaṃ, gahapati, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ…pe… dutiyaṃ jhānaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘idampi kho dutiyaṃ jhānaṃ abhisaṅkhataṃ abhisañcetayitaṃ… anuttaraṃ yogakkhemaṃ anupāpuṇāti.

“Puna caparaṃ, gahapati, bhikkhu pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘idampi kho tatiyaṃ jhānaṃ abhisaṅkhataṃ abhisañcetayitaṃ…pe… anuttaraṃ yogakkhemaṃ anupāpuṇāti.

“Puna caparaṃ, gahapati, bhikkhu sukhassa ca pahānā …pe… catutthaṃ jhānaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘idampi kho catutthaṃ jhānaṃ abhisaṅkhataṃ abhisañcetayitaṃ… anuttaraṃ yogakkhemaṃ anupāpuṇāti.

“Puna caparaṃ, gahapati, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ [catutthiṃ (sī. pī.)]. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena [abyāpajjhena (sī. syā. pī.), abyāpajjena (ka.) aṅguttaratikanipātaṭīkā oloketabbā] pharitvā viharati. So iti paṭisañcikkhati – ‘ayampi kho mettācetovimutti abhisaṅkhatā abhisañcetayitā. Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamman’ti pajānāti. So tattha ṭhito…pe… anuttaraṃ yogakkhemaṃ anupāpuṇāti.

“Puna caparaṃ, gahapati, bhikkhu karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. So iti paṭisañcikkhati – ‘ayampi kho upekkhācetovimutti abhisaṅkhatā abhisañcetayitā. Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamma’ntntti pajānāti. So tattha ṭhito… anuttaraṃ yogakkhemaṃ anupāpuṇāti.

“Puna caparaṃ, gahapati, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘ayampi kho ākāsānañcāyatanasamāpatti abhisaṅkhatā abhisañcetayitā. Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamman’ti pajānāti. So tattha ṭhito…pe… anuttaraṃ yogakkhemaṃ anupāpuṇāti.

“Puna caparaṃ, gahapati, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘ayampi kho viññāṇañcāyatanasamāpatti abhisaṅkhatā abhisañcetayitā. Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamman’ti pajānāti. So tattha ṭhito…pe… anuttaraṃ yogakkhemaṃ anupāpuṇāti.

“Puna caparaṃ, gahapati, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘ayampi kho ākiñcaññāyatanasamāpatti abhisaṅkhatā abhisañcetayitā. Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamman’ti pajānāti. So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti. No ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Ayampi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo akkhāto yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttañceva cittaṃ vimuccati, aparikkhīṇā ca āsavā parikkhayaṃ gacchanti, ananuppattañca anuttaraṃ yogakkhemaṃ anupāpuṇātī”ti.

21. Evaṃ vutte, dasamo gahapati aṭṭhakanāgaro āyasmantaṃ ānandaṃ etadavoca – “seyyathāpi, bhante ānanda, puriso ekaṃva nidhimukhaṃ gavesanto sakideva ekādasa nidhimukhāni adhigaccheyya; evameva kho ahaṃ, bhante, ekaṃ amatadvāraṃ gavesanto sakideva [sakiṃ deva (ka.)] ekādasa amatadvārāni alatthaṃ bhāvanāya. Seyyathāpi, bhante, purisassa agāraṃ ekādasadvāraṃ, so tasmiṃ agāre āditte ekamekenapi dvārena sakkuṇeyya attānaṃ sotthiṃ kātuṃ; evameva kho ahaṃ, bhante, imesaṃ ekādasannaṃ amatadvārānaṃ ekamekenapi amatadvārena sakkuṇissāmi attānaṃ sotthiṃ kātuṃ. Imehi nāma, bhante, aññatitthiyā ācariyassa ācariyadhanaṃ pariyesissanti, kimaṅgaṃ [kiṃ (sī. pī.)] panāhaṃ āyasmato ānandassa pūjaṃ na karissāmī”ti! Atha kho dasamo gahapati aṭṭhakanāgaro pāṭaliputtakañca vesālikañca bhikkhusaṅghaṃ sannipātetvā paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi, ekamekañca bhikkhuṃ paccekaṃ dussayugena acchādesi, āyasmantañca ānandaṃ ticīvarena acchādesi, āyasmato ca ānandassa pañcasatavihāraṃ kārāpesīti.

Aṭṭhakanāgarasuttaṃ niṭṭhitaṃ dutiyaṃ.

☸---------------------------------------------------------------------

第五十二 八城经 Aṭṭhakanāgarasuttaṃ

我是这样听说的。

有一个时候，尊者阿难住在毗舍离城的竹林村。那时，八城的第十居士，因为有某件要事，抵达了波罗利子城。这位八城的第十居士，前往鸡园去见一位比丘。到达后，他向那位比丘行礼，然后在一旁坐下。坐在一旁的八城第十居士说：‘尊师！尊者阿难现在在哪里？我们想要拜见那位尊者阿难。’［那位比丘说：］‘居士！那位尊者阿难在毗舍离城的竹林村。’那时，八城的第十居士在波罗利子城办完事后，就前往毗舍离城的竹林村去见尊者阿难。到达后，他向阿难行礼，然后在一旁坐下。

坐在一旁后，八城第十居士对尊者阿难说：

‘尊师阿难！那世尊——知者、见者、阿罗汉、正等觉者——是否曾说过这样一种法：当比丘安住于不放逸、精勤、策励自己时，能使尚未解脱的心得到解脱，尚未灭尽的诸漏得以灭尽，尚未达到的无上安稳（涅槃）得以达到呢？’［阿难说：］‘居士！确实有那世尊——知者、见者、阿罗汉、正等觉者——所说的这样一种法：当比丘安住于不放逸、热忱、策励自己时，能使尚未解脱的心得到解脱，尚未灭尽的诸漏得以灭尽，尚未达到的无上安稳得以达到！’［居士说：］‘尊师阿难！那么，那世尊——知者、见者、阿罗汉、正等觉者——所说的，能让安住于……的比丘，使尚未解脱的心得到解脱，尚未灭尽的诸漏得以灭尽，或尚未达到的无上安稳得以达到——的这一法，究竟是什么呢？’

［阿难说：］‘居士！就此而言，比丘确实远离了欲乐，远离了不善法，有寻、有伺，体验着由远离而产生的喜和乐，进入并安住于初禅。他这样审察、这样理解：“这初禅也是由造作、由思构而成的。凡是由造作、由思构而成的，都是无常的、是必然会灭去的法。”他这样了知。他安住于此（禅那中，或指禅那的境界/状态），便能达到诸漏灭尽。如果他未能达到诸漏灭尽，那么凭借着对（这种）法的喜爱、对（这种）法的欢喜，在五种下分束缚（五下分结）完全灭尽后，他会成为化生者，在那里（指净居天）彻底寂灭（般涅槃），达到不再从此世间返回的状态（不还果）。居士！这正是那世尊——知者、见者、阿罗汉、正等觉者——所说的这样一种法：当比丘安住于不放逸、热忱、策励自己精进时，能使其尚未解脱的心得到解脱，尚未灭尽的诸漏得以灭尽，或尚未达到的无上安稳得以达到。’

‘居士！再者，比丘由于寻、伺的平息，内心宁静，心达到专一，无寻、无伺，体验着由定而产生的喜和乐，进入并安住于第二禅。他这样审察、这样理解：‘这第二禅也是由造作、由思构而成的。凡是由造作、由思构而成的，都是无常的、是必然会灭去的法。’他这样了知。他安住于此便能达到诸漏灭尽...（此处省略，同前）...或尚未达到的无上安稳得以达到。’

‘居士！再者，比丘由于喜的消退而安住于舍，保持正念、正知，以身感受乐——正如圣者们所描述的：‘舍、念、乐住’——进入并安住于第三禅。他这样审察、这样理解：‘这第三禅也是由造作、由思构而成的...（省略）...都是无常的、是必然会灭去的法。’他这样了知。他安住于此［便能达到诸漏灭尽］...（此处省略，同前）...达到无上安稳。’

‘居士！再者，比丘由于舍断了乐、舍断了苦，［以及先前喜、忧的消失，达到不苦不乐、舍念清净的状态］，进入并安住于第四禅。他这样审察、这样理解：‘这第四禅也是由造作、由思构而成的...（省略）...都是无常的、是必然会灭去的法。’他这样了知。他安住于此而达到诸漏灭尽...（此处省略，同前）...达到无上安稳。’

‘居士！再者，比丘让充满慈爱的心遍满一个方向而安住；同样地遍满第二、第三、第四个方向；同样地遍满上方、下方、横向（四维）；他让充满慈爱、广大、无量、无恚、无害的心，遍满整个世界、所有地方而安住。他这样审察、这样理解：‘这种慈心解脱也是由造作、由思构而成的。凡是由造作、由思构而成的，都是无常的、是必然会灭去的法。’他这样了知。他安住于此［便能达到诸漏灭尽］...（此处省略，同前）...达到无上安稳。’

‘居士！再者，比丘让充满悲悯的心...（省略）...让充满喜悦的心...（省略）...让充满舍的心，遍满一个方向而安住；同样地遍满第二、第三、第四个方向；同样地遍满上方、下方、横向（四维）；他让充满舍、广大、无量、无恚、无害的心，遍满整个世界、所有地方而安住。他这样审察、这样理解：‘这种舍心解脱也是由造作、由思构而成的。凡是由造作、由思构而成的，都是无常的、是必然会灭去的法。’他这样了知。他安住于此［便能达到诸漏灭尽］...（此处省略，同前）...达到无上安稳。’

‘居士！再者，比丘完全超越了色想，灭除了有对想，不作意种种想，［作意：］‘虚空是无边的’，进入并安住于空无边处。他这样审察、这样理解：‘这种空无边处等至也是由造作、由思构而成的。凡是由造作、由思构而成的，都是无常的、是必然会灭去的法。’他这样了知。他安住于此［便能达到诸漏灭尽］...（此处省略，同前）...达到无上安稳。’

‘居士！再者，比丘完全超越了空无边处，［作意：］‘识是无边的’，进入并安住于识无边处。他这样审察、这样理解：‘这种识无边处等至也是由造作、由思构而成的...（省略）...都是无常的、是必然会灭去的法。’他这样了知。他安住于此［便能达到诸漏灭尽］...（此处省略，同前）...达到无上安稳。’

‘居士！再者，比丘完全超越了识无边处，［作意：］‘没有任何东西存在’，进入并安住于无所有处。他这样审察、这样理解：‘这种无所有处等至也是由造作、由思构而成的。凡是由造作、由思构而成的，都是无常的、是必然会灭去的法。’他这样了知。他安住于此便能达到诸漏灭尽。如果未能达到诸漏灭尽，凭借着对（这种）法的喜爱、对（这种）法的欢喜，在五种下分束缚完全灭尽后，他会成为化生者，在那里彻底寂灭，达到不再从此世间返回的状态。居士！这正是那世尊——知者、见者、阿罗汉、正等觉者——所说的这样一种法：当比丘安住于不放逸、热忱、策励自己精进时，能使其尚未解脱的心得到解脱，尚未灭尽的诸漏得以灭尽，尚未达到的无上安稳得以达到。’

听完这番话后，八城的第十居士对尊者阿难说：‘尊师阿难！这就像一个寻找一种宝藏入口的人，一下子就找到了十一个宝藏入口！同样地，尊师！我寻求一道不死之门，却一下子听闻了十一道不死之门！’

‘尊师！这又像一个有十一扇门的房子，当房子着火时，他可以从任何一扇门安全地逃出来。同样地，尊师！我通过这十一道不死之门中的任何一道门，都能使自己得到安稳！’

‘尊师！那些外道的弟子们尚且要为他们的老师寻求供养（学费），我怎么能不供养尊者阿难呢？’

于是，八城的第十居士召集了波罗利子城和毗舍离城的比丘僧团，用上好的硬食和软食，亲手供养他们，使他们满足；他赠送给每一位比丘一套衣服（两件套），赠送给尊者阿难三衣，并且为尊者阿难建造了一座有五百个房间的精舍。

☸.....................................................................

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《2》Majjhimapaṇṇāsapāḷi 中分五十经篇 (MN 51-100, 1-486)/1. Gahapativagga 居士品 (MN 51-60, 1-106)”

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【经名】 1.3 Sekhasutta 有学经 (MN 53, 22-30)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Sekhasuttaṃ

22. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Tena kho pana samayena kāpilavatthavānaṃ [kapilavatthuvāsīnaṃ (ka.)] sakyānaṃ navaṃ santhāgāraṃ acirakāritaṃ hoti anajjhāvuṭṭhaṃ [anajjhāvutthaṃ (sī. syā. kaṃ. pī.)] samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. Atha kho kāpilavatthavā sakyā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho kāpilavatthavā sakyā bhagavantaṃ etadavocuṃ – “idha, bhante, kāpilavatthavānaṃ sakyānaṃ navaṃ santhāgāraṃ acirakāritaṃ [acirakāritaṃ hoti (syā. kaṃ. ka.)] anajjhāvuṭṭhaṃ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. Taṃ, bhante, bhagavā paṭhamaṃ paribhuñjatu. Bhagavatā paṭhamaṃ paribhuttaṃ pacchā kāpilavatthavā sakyā paribhuñjissanti. Tadassa kāpilavatthavānaṃ sakyānaṃ dīgharattaṃ hitāya sukhāyā”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho kāpilavatthavā sakyā bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena navaṃ santhāgāraṃ tenupasaṅkamiṃsu; upasaṅkamitvā sabbasanthariṃ santhāgāraṃ [sabbasanthariṃ santhataṃ (ka.)] santharitvā āsanāni paññapetvā udakamaṇikaṃ upaṭṭhapetvā telappadīpaṃ āropetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho kāpilavatthavā sakyā bhagavantaṃ etadavocuṃ – “sabbasanthariṃ santhataṃ, bhante, santhāgāraṃ, āsanāni paññattāni, udakamaṇiko upaṭṭhāpito, telappadīpo āropito. Yassadāni, bhante, bhagavā kālaṃ maññatī”ti. Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena santhāgāraṃ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā santhāgāraṃ pavisitvā majjhimaṃ thambhaṃ nissāya puratthābhimukho nisīdi. Bhikkhusaṅghopi kho pāde pakkhāletvā santhāgāraṃ pavisitvā pacchimaṃ bhittiṃ nissāya puratthābhimukho nisīdi, bhagavantaṃyeva purakkhatvā. Kāpilavatthavāpi kho sakyā pāde pakkhāletvā santhāgāraṃ pavisitvā puratthimaṃ bhittiṃ nissāya pacchimābhimukhā nisīdiṃsu, bhagavantaṃyeva purakkhatvā. Atha kho bhagavā kāpilavatthave sakye bahudeva rattiṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā āyasmantaṃ ānandaṃ āmantesi – “paṭibhātu taṃ, ānanda, kāpilavatthavānaṃ sakyānaṃ sekho pāṭipado [paṭipado (syā. kaṃ. ka.)]. Piṭṭhi me āgilāyati; tamahaṃ āyamissāmī”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā catugguṇaṃ saṅghāṭiṃ paññāpetvā dakkhiṇena passena sīhaseyyaṃ kappesi, pāde pādaṃ accādhāya, sato sampajāno, uṭṭhānasaññaṃ manasi karitvā.

23. Atha kho āyasmā ānando mahānāmaṃ sakkaṃ āmantesi – “idha, mahānāma, ariyasāvako sīlasampanno hoti, indriyesu guttadvāro hoti, bhojane mattaññū hoti, jāgariyaṃ anuyutto hoti, sattahi saddhammehi samannāgato hoti, catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.

24. “Kathañca, mahānāma, ariyasāvako sīlasampanno hoti? Idha, mahānāma, ariyasāvako sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Evaṃ kho, mahānāma, ariyasāvako sīlasampanno hoti.

“Kathañca, mahānāma, ariyasāvako indriyesu guttadvāro hoti? Idha, mahānāma, ariyasāvako cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. Evaṃ kho, mahānāma, ariyasāvako indriyesu guttadvāro hoti.

“Kathañca, mahānāma, ariyasāvako bhojane mattaññū hoti? Idha, mahānāma, ariyasāvako paṭisaṅkhā yoniso āhāraṃ āhāreti – ‘neva davāya na madāya na maṇḍanāya na vibhūsanāya; yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya. Iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti. Evaṃ kho, mahānāma, ariyasāvako bhojane mattaññū hoti.

“Kathañca, mahānāma, ariyasāvako jāgariyaṃ anuyutto hoti? Idha, mahānāma, ariyasāvako divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti, rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti, rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti, pāde pādaṃ accādhāya, sato sampajāno, uṭṭhānasaññaṃ manasi karitvā, rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Evaṃ kho, mahānāma, ariyasāvako jāgariyaṃ anuyutto hoti.

25. “Kathañca, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti? Idha, mahānāma, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Hirimā hoti, hirīyati kāyaduccaritena vacīduccaritena manoduccaritena, hirīyati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā. Ottappī hoti, ottappati kāyaduccaritena vacīduccaritena manoduccaritena, ottappati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā. Bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti tathārūpāssa dhammā bahussutā [bahū sutā (?)] honti dhātā [dhatā (sī. syā. kaṃ. pī.)] vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Satimā hoti, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. Paññavā hoti, udayatthagāminiyā paññāya samannāgato, ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Evaṃ kho, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti.

26. “Kathañca, mahānāma, ariyasāvako catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī? Idha, mahānāma, ariyasāvako vivicceva kāmehi vivicca akusalehi dhammehi, savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati; vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ…pe… dutiyaṃ jhānaṃ upasampajja viharati; pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati; sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā…pe… catutthaṃ jhānaṃ upasampajja viharati. Evaṃ kho, mahānāma, ariyasāvako catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.

27. “Yato kho, mahānāma, ariyasāvako evaṃ sīlasampanno hoti, evaṃ indriyesu guttadvāro hoti, evaṃ bhojane mattaññū hoti, evaṃ jāgariyaṃ anuyutto hoti, evaṃ sattahi saddhammehi samannāgato hoti, evaṃ catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, ayaṃ vuccati, mahānāma, ariyasāvako sekho pāṭipado apuccaṇḍatāya samāpanno, bhabbo abhinibbhidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāya. Seyyathāpi, mahānāma, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā tānāssu kukkuṭiyā sammā adhisayitāni sammā pariseditāni sammā paribhāvitāni, kiñcāpi tassā kukkuṭiyā na evaṃ icchā uppajjeyya – ‘aho vatime kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyyun’ti, atha kho bhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjituṃ. Evameva kho, mahānāma, yato ariyasāvako evaṃ sīlasampanno hoti, evaṃ indriyesu guttadvāro hoti, evaṃ bhojane mattaññū hoti, evaṃ jāgariyaṃ anuyutto hoti, evaṃ sattahi saddhammehi samannāgato hoti, evaṃ catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, ayaṃ vuccati, mahānāma, ariyasāvako sekho pāṭipado apuccaṇḍatāya samāpanno, bhabbo abhinibbhidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāya.

28. “Sa kho so, mahānāma, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamma anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati, ayamassa paṭhamābhinibbhidā hoti kukkuṭacchāpakasseva aṇḍakosamhā.

“Sa kho so, mahānāma, ariyasāvako imaṃye anuttaraṃ upekkhāsatipārisuddhiṃ āgamma dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate…pe… yathākammūpage satte pajānāti, ayamassa dutiyābhinibbhidā hoti kukkuṭacchāpakasseva aṇḍakosamhā.

“Sa kho so, mahānāma, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamma āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati, ayamassa tatiyābhinibbhidā hoti kukkuṭacchāpakasseva aṇḍakosamhā.

29. “Yampi [yampi kho (ka.)], mahānāma, ariyasāvako sīlasampanno hoti, idampissa hoti caraṇasmiṃ; yampi, mahānāma, ariyasāvako indriyesu guttadvāro hoti, idampissa hoti caraṇasmiṃ; yampi, mahānāma, ariyasāvako bhojane mattaññū hoti, idampissa hoti caraṇasmiṃ; yampi, mahānāma, ariyasāvako jāgariyaṃ anuyutto hoti, idampissa hoti caraṇasmiṃ; yampi, mahānāma, ariyasāvako sattahi saddhammehi samannāgato hoti, idampissa hoti caraṇasmiṃ; yampi, mahānāma, ariyasāvako catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, idampissa hoti caraṇasmiṃ.

“Yañca kho, mahānāma, ariyasāvako anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati, idampissa hoti vijjāya; yampi, mahānāma, ariyasāvako dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate…pe… yathākammūpage satte pajānāti, idampissa hoti vijjāya. Yampi, mahānāma, ariyasāvako āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati, idampissa hoti vijjāya.

“Ayaṃ vuccati, mahānāma, ariyasāvako vijjāsampanno itipi caraṇasampanno itipi vijjācaraṇasampanno itipi.

30. “Brahmunāpesā, mahānāma, sanaṅkumārena gāthā bhāsitā –

‘Khattiyo seṭṭho janetasmiṃ, ye gottapaṭisārino;

Vijjācaraṇasampanno, so seṭṭho devamānuse’ti.

“Sā kho panesā, mahānāma, brahmunā sanaṅkumārena gāthā sugītā no duggītā, subhāsitā no dubbhāsitā, atthasaṃhitā no anatthsaṃhitā, anumatā bhagavatā”ti.

Atha kho bhagavā uṭṭhahitvā āyasmantaṃ ānandaṃ āmantesi – “sādhu sādhu, ānanda, sādhu kho tvaṃ, ānanda, kāpilavatthavānaṃ sakyānaṃ sekhaṃ pāṭipadaṃ abhāsī”ti.

Idamavocāyasmā ānando. Samanuñño satthā ahosi. Attamanā kāpilavatthavā sakyā āyasmato ānandassa bhāsitaṃ abhinandunti.

Sekhasuttaṃ niṭṭhitaṃ tatiyaṃ.

☸---------------------------------------------------------------------

第五十三 有学经 Sekhasuttaṃ

我是这样听说的。

有一个时候，世尊住在释迦国的迦毗罗卫城尼拘律园。那时，迦毗罗卫城释迦族人新建的讲堂刚落成不久，还没有沙门、婆罗门或任何其他人进去使用过。那时，迦毗罗卫城的释迦族人前往世尊那里。到达后，他们向世尊行礼，然后在一旁坐下。坐在一旁的那些释迦族人对世尊说：‘尊师！这里有一座新建的讲堂，是迦毗罗卫城释迦族人刚建好不久的，还没有沙门、婆罗门或任何其他人进去使用过。尊师！希望世尊能第一个使用它。世尊第一个使用之后，迦毗罗卫城的释迦族人才会使用，这将为迦毗罗卫城的释迦族人带来长久的利益和幸福。’世尊默然允许了。

那时，迦毗罗卫城的释迦族人知道世尊已经应诺，便从座位上起来，向世尊行礼，向右绕行后前往讲堂那里。到达后，他们把讲堂各处都铺设好，摆设好座位，放置好水瓶，点上油灯，然后前往世尊那里。到达后，他们向世尊行礼，然后站在一旁。站在一旁的那些释迦族人对世尊说：‘尊师！讲堂已经全部铺设好，座位已摆设好，水瓶已放置好，油灯已点上了。尊师！现在正是时候了。’于是，世尊穿好衣，拿着钵，和比丘僧团一同前往讲堂。到达后，世尊洗了脚，进入讲堂，靠近中央的柱子，面向东方坐下。比丘僧团也洗了脚，进入讲堂，靠近西边的墙壁，面向东方，坐在世尊的后面。迦毗罗卫城的释迦族人也洗了脚，进入讲堂，靠近东边的墙壁，面向西方，向着世尊坐下。于是，世尊对那些释迦族人，用佛法开示、教导、鼓励，使他们欢喜，直到深夜。然后（世尊）对尊者阿难说：‘阿难！请你为这些迦毗罗卫城的释迦族人，说明有学行者的实践之道吧。我的背有些累了，我想休息一下。’尊者阿难回答世尊：‘是的，尊师。’这时，世尊把僧伽梨（大衣）叠成四折，右胁卧下，像狮子卧一样，一只脚叠在另一只脚上，保持正念、正知，心里想着起身的念头。

这时，尊者阿难对释迦族人摩诃男说：‘摩诃男！圣弟子是具足戒行的，是守护根门的，是饮食知量的，是保持警觉的，是具足七种正法的，并且对于四种禅那——这些增上心、当下乐住的境界——是想得到就能轻易得到、不难得到的。’

‘摩诃男！那么圣弟子如何具足戒行呢？摩诃男！就此而言，圣弟子是持戒者，安住于守护波罗提木叉（别解脱）的律仪，行为和活动范围（行处）都合乎规范，即使对微小的过失也看作是危险的，并接受和学习各项学处。摩诃男！像这样，圣弟子就是具足戒行的。’

‘再者，摩诃男！圣弟子如何守护根门呢？就此而言，圣弟子用眼看到色（形像、颜色）时，不执取整体相（总相），也不执取细节相（别相）。因为，如果放纵眼根而不守护，贪婪和忧愁等邪恶、不善的法就会乘虚而入。所以他实行守护，防护眼根，致力于眼根的防护。用耳听到声音时...（省略）...用鼻闻到气味时...（省略）...用舌尝到味道时...（省略）...用身接触到所触时...（省略）...用意认识到法（意念、对象）时，不执取整体相，也不执取细节相。因为，如果放纵意根而不守护，贪婪和忧愁等邪恶、不善的法就会乘虚而入。所以他实行守护，防护意根，致力于意根的防护。摩诃男！像这样，圣弟子就是守护根门的。’

‘再者，摩诃男！圣弟子如何饮食知量呢？摩诃男！就此而言，圣弟子如理省察后才食用食物：不是为了嬉戏，不是为了自满，不是为了装饰，不是为了庄严，只是为了这个身体的维持和存续，为了止息（饥饿的）恼害，为了资助梵行。［他这样想：］‘这样，我将平息旧的感受（饥饿），不让新的感受（过饱）生起，我将维持生命，没有过失，安稳地生活。’摩诃男！像这样，圣弟子就是饮食知量的。’

‘摩诃男！圣弟子如何保持警觉呢？摩诃男！就此而言，圣弟子在白天，通过经行和坐禅，清除心中的障碍法。在夜晚的初夜时分，通过经行和坐禅，清除心中的障碍法。在夜晚的中夜时分，右胁卧下，像狮子卧一样，一只脚叠在另一只脚上，保持正念、正知，心里想着起身的念头。在夜晚的后夜时分，（起身）通过经行和坐禅，清除心中的障碍法。摩诃男！像这样，圣弟子就是保持警觉的。’

‘摩诃男！圣弟子如何具足七种正法呢？摩诃男！就此而言，圣弟子：［一］有信心（Saddhā），相信如来的觉悟：‘像这样，那位世尊是阿罗汉、正等觉者、明行具足者、善逝、世间解、无上士、调御丈夫、天人师、佛陀、世尊。’［二］有惭（Hiri），对身、语、意的不良行为感到羞耻，对造作邪恶不善法感到羞耻。［三］有愧（Ottappa），对身、语、意的不良行为感到愧惧，对造作邪恶不善法感到愧惧。［四］是多闻者（Bahussuta），受持所听闻的法，积集所听闻的法。对于那些开端善、中间善、结尾善，义理和言辞俱佳，能完全展现圆满、清净梵行的法，他都听闻了很多，能忆持不忘，语言上熟悉，意念中审察，见解上透彻了知。［五］是精进者（Āraddhavīriya），为了断除不善法、成就善法而努力，坚定、勇猛、不放弃在善法上的责任。［六］是具念者（Satimā），具足最殊胜的忆念和审慎，能回忆起、随念起很久以前所做和所说的事。［七］是有慧者（Paññavā），具足了知生起和灭去的智慧，这种神圣的、决断性的智慧能正确地导向苦的完全灭尽。摩诃男！像这样，圣弟子就是具足七种正法的。’

‘摩诃男！圣弟子如何能对于四种禅那——这些增上心、当下乐住的境界——想得到就能轻易得到、不难得到呢？摩诃男！就此而言，圣弟子确实远离了欲乐，远离了不善法，有寻、有伺，体验着由远离而产生的喜和乐，进入并安住于初禅；由于寻、伺的平息，内心宁静，心达到专一，无寻、无伺，体验着由定而产生的喜和乐，进入并安住于第二禅...（省略）...进入并安住于第三禅...（省略）...进入并安住于第四禅。摩诃男！像这样，圣弟子对于四种禅那——这些增上心、当下乐住的境界——是想得到就能轻易得到、不难得到的。’

‘摩诃男！因此，当圣弟子像这样具足戒行、像这样守护根门、像这样饮食知量、像这样保持警觉、像这样具足七种正法、像这样对于四种禅那...（省略）...是想得到就能轻易得到、不难得到时，摩诃男！这被称为圣弟子有学行者的实践之道，他就像一枚发育良好、即将破壳的蛋，适于破壳而出，适于完全觉悟，适于达到无上的安稳。摩诃男！这就像一只母鸡有八个、十个或十二个蛋，这只母鸡很好地卧在蛋上，很好地温暖它们，很好地孵化它们。即使这只母鸡不会生起这样的愿望：‘啊！愿我的小鸡们能用爪尖或喙尖啄破蛋壳，安全地出来！’但那些小鸡确实是能够用爪尖或喙尖啄破蛋壳而安全地出来的。摩诃男！确实如此，当圣弟子像这样具足戒行、像这样守护根门、像这样饮食知量、像这样保持警觉、像这样具足七种正法、像这样对于四种禅那...（省略）...是想得到就能轻易得到、不难得到时。’

‘摩诃男！那位圣弟子依靠这种由舍而产生的、无上的、清净的念，回忆起种种过去的生命历程（宿住），例如：一生、二生...（省略）...像这样，他连同行相（细节特征）和境遇都回忆起种种过去的生命历程。这是他的第一次‘破壳而出’，就像小鸡从蛋壳中出来一样。’

‘摩诃男！那位圣弟子依靠这种无上的、由舍而产生的、清净的念，用清净的、超越常人的天眼，看见众生的死亡和再生，看见他们的高贵和卑贱、美丽和丑陋、幸运和不幸...（省略）...了知众生如何随着他们所造的业而承受果报。这是他的第二次‘破壳而出’，就像小鸡从蛋壳中出来一样。’

‘摩诃男！那位圣弟子依靠这种无上的、由舍而产生的、清净的念，通过灭尽诸漏，当下亲自证悟并安住于无漏的心解脱和慧解脱。这是他的第三次‘破壳而出’，就像小鸡从蛋壳中出来一样。’

‘摩诃男！圣弟子具足戒行，这是他的‘行’（德行 Caraṇa）。摩诃男！圣弟子守护根门，这是他的‘行’。摩诃男！圣弟子饮食知量，这是他的‘行’。摩诃男！圣弟子保持警觉，这是他的‘行’。摩诃男！圣弟子具足七种正法，这是他的‘行’。摩诃男！圣弟子对于四种禅那...（省略）...是想得到就能轻易得到、不难得到的，这也是他的‘行’。’

‘摩诃男！圣弟子回忆起种种过去的生命历程...（省略）...像这样连同行相和境遇都回忆起来，这是他的‘明’（明智 Vijjā）。摩诃男！圣弟子用清净的、超越常人的天眼看见众生的死亡和再生...（省略）...了知众生如何随着他们所造的业而承受果报，这是他的‘明’。摩诃男！圣弟子通过灭尽诸漏，当下亲自证悟并安住于无漏的心解脱和慧解脱，这也是他的‘明’。’

‘摩诃男！像这样，这被称为圣弟子‘明具足’，也（被称）为‘行具足’，（合起来）又被称为‘明行具足’。’

‘摩诃男！常童子梵天（Brahma Sanankumara）也曾说过这首偈颂：

‘在注重出身种姓的人中，刹帝利（Khattiya）最为殊胜；

但在诸天和人间，明行具足者最为殊胜！’

摩诃男！常童子梵天所说的这首偈颂是善颂，不是恶颂；是善说，不是恶说；是包含利益的，不是不含利益的；也得到了世尊的认可。’

这时，世尊起身对尊者阿难说：‘善哉！善哉！阿难！你为迦毗罗卫城的释迦族人解说有学行者的实践之道，说得真好！’

尊者阿难说完此法后，老师（世尊）表示认可。迦毗罗卫城的释迦族人都心满意足，对尊者阿难所说的话感到非常欢喜。

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《2》Majjhimapaṇṇāsapāḷi 中分五十经篇 (MN 51-100, 1-486)/1. Gahapativagga 居士品 (MN 51-60, 1-106)”

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【经名】 1.4 Potaliyasutta 哺多利经 (MN 54, 31-50)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Potaliyasuttaṃ

31. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā aṅguttarāpesu viharati āpaṇaṃ nāma aṅguttarāpānaṃ nigamo. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya āpaṇaṃ piṇḍāya pāvisi. Āpaṇe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yenaññataro vanasaṇḍo tenupasaṅkami divāvihārāya. Taṃ vanasaṇḍaṃ ajjhogāhetvā [ajjhogahetvā (sī. syā. kaṃ.), ajjhogāhitvā (pī. ka.)] aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Potaliyopi kho gahapati sampannanivāsanapāvuraṇo [pāpuraṇo (sī. syā. kaṃ.)] chattupāhanāhi [chattupāhano (ka.)] jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena so vanasaṇḍo tenupasaṅkami; upasaṅkamitvā taṃ vanasaṇḍaṃ ajjhogāhetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho potaliyaṃ gahapatiṃ bhagavā etadavoca – “saṃvijjanti kho, gahapati, āsanāni; sace ākaṅkhasi nisīdā”ti. Evaṃ vutte, potaliyo gahapati “gahapativādena maṃ samaṇo gotamo samudācaratī”ti kupito anattamano tuṇhī ahosi. Dutiyampi kho bhagavā…pe… tatiyampi kho bhagavā potaliyaṃ gahapatiṃ etadavoca – “saṃvijjanti kho, gahapati, āsanāni; sace ākaṅkhasi nisīdā”ti. “Evaṃ vutte, potaliyo gahapati gahapativādena maṃ samaṇo gotamo samudācaratī”ti kupito anattamano bhagavantaṃ etadavoca – “tayidaṃ, bho gotama, nacchannaṃ, tayidaṃ nappatirūpaṃ, yaṃ maṃ tvaṃ gahapativādena samudācarasī”ti. “Te hi te, gahapati, ākārā, te liṅgā, te nimittā yathā taṃ gahapatissā”ti. “Tathā hi pana me, bho gotama, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā”ti. “Yathā kathaṃ pana te, gahapati, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā”ti? “Idha me, bho gotama, yaṃ ahosi dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā sabbaṃ taṃ puttānaṃ dāyajjaṃ niyyātaṃ, tatthāhaṃ anovādī anupavādī ghāsacchādanaparamo viharāmi. Evaṃ kho me [evañca me (syā.), evaṃ me (ka.)], bho gotama, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā”ti. “Aññathā kho tvaṃ, gahapati, vohārasamucchedaṃ vadasi, aññathā ca pana ariyassa vinaye vohārasamucchedo hotī”ti. “Yathā kathaṃ pana, bhante, ariyassa vinaye vohārasamucchedo hoti? Sādhu me, bhante, bhagavā tathā dhammaṃ desetu yathā ariyassa vinaye vohārasamucchedo hotī”ti. “Tena hi, gahapati, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti. “Evaṃ, bhante”ti kho potaliyo gahapati bhagavato paccassosi.

32. Bhagavā etadavoca – “aṭṭha kho ime, gahapati, dhammā ariyassa vinaye vohārasamucchedāya saṃvattanti. Katame aṭṭha? Apāṇātipātaṃ nissāya pāṇātipāto pahātabbo; dinnādānaṃ nissāya adinnādānaṃ pahātabbaṃ; saccavācaṃ [saccaṃ vācaṃ (syā.)] nissāya musāvādo pahātabbo; apisuṇaṃ vācaṃ nissāya pisuṇā vācā pahātabbā; agiddhilobhaṃ nissāya giddhilobho pahātabbo; anindārosaṃ nissāya nindāroso pahātabbo; akkodhūpāyāsaṃ nissāya kodhūpāyāso pahātabbo; anatimānaṃ nissāya atimāno pahātabbo. Ime kho, gahapati, aṭṭha dhammā saṃkhittena vuttā, vitthārena avibhattā, ariyassa vinaye vohārasamucchedāya saṃvattantī”ti. “Ye me [ye me pana (syā. ka.)], bhante, bhagavatā aṭṭha dhammā saṃkhittena vuttā, vitthārena avibhattā, ariyassa vinaye vohārasamucchedāya saṃvattanti, sādhu me, bhante, bhagavā ime aṭṭha dhamme vitthārena [vitthāretvā (ka.)] vibhajatu anukampaṃ upādāyā”ti. “Tena hi, gahapati, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti. “Evaṃ, bhante”ti kho potaliyo gahapati bhagavato paccassosi. Bhagavā etadavoca –

33. “‘Apāṇātipātaṃ nissāya pāṇātipāto pahātabbo’ti iti kho panetaṃ vuttaṃ kiñcetaṃ paṭicca vuttaṃ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati – ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu pāṇātipātī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva [ahañce (?)] kho pana pāṇātipātī assaṃ, attāpi maṃ upavadeyya pāṇātipātapaccayā, anuviccāpi maṃ viññū [anuvicca viññū (sī. syā. pī.)] garaheyyuṃ pāṇātipātapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā pāṇātipātapaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ pāṇātipāto. Ye ca pāṇātipātapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, pāṇātipātā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti’. ‘Apāṇātipātaṃ nissāya pāṇātipāto pahātabbo’ti – iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

34. “‘Dinnādānaṃ nissāya adinnādānaṃ pahātabban’ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati – ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu adinnādāyī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva kho pana adinnādāyī assaṃ, attāpi maṃ upavadeyya adinnādānapaccayā, anuviccāpi maṃ viññū garaheyyuṃ adinnādānapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā adinnādānapaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ adinnādānaṃ. Ye ca adinnādānapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā adinnādānā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti’. ‘Dinnādānaṃ nissāya adinnādānaṃ pahātabban’ti – iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

35. “‘Saccavācaṃ nissāya musāvādo pahātabbo’ti iti kho panetaṃ vuttaṃ kiñcetaṃ paṭicca vuttaṃ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati – ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu musāvādī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva kho pana musāvādī assaṃ, attāpi maṃ upavadeyya musāvādapaccayā, anuviccāpi maṃ viññū garaheyyuṃ musāvādapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā musāvādapaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ musāvādo. Ye ca musāvādapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, musāvādā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti’. ‘Saccavācaṃ nissāya musāvādo pahātabbo’ti – iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

36. “‘Apisuṇaṃ vācaṃ nissāya pisuṇā vācā pahātabbā’ti iti kho panetaṃ vuttaṃ kiñcetaṃ paṭicca vuttaṃ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati – ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu pisuṇavāco assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva kho pana pisuṇavāco assaṃ, attāpi maṃ upavadeyya pisuṇavācāpaccayā, anuviccāpi maṃ viññū garaheyyuṃ pisuṇavācāpaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā pisuṇavācāpaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ pisuṇā vācā. Ye ca pisuṇavācāpaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, pisuṇāya vācāya paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti’. ‘Apisuṇaṃ vācaṃ nissāya pisuṇā vācā pahātabbā’ti – iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

37. “‘Agiddhilobhaṃ nissāya giddhilobho pahātabbo’ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati – ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu giddhilobhī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva kho pana giddhilobhī assaṃ, attāpi maṃ upavadeyya giddhilobhapaccayā, anuviccāpi maṃ viññū garaheyyuṃ giddhilobhapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā giddhilobhapaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ giddhilobho. Ye ca giddhilobhapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, giddhilobhā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti’. ‘Agiddhilobhaṃ nissāya giddhilobho pahātabbo’ti – iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

38. “‘Anindārosaṃ nissāya nindāroso pahātabbo’ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati – ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu nindārosī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva kho pana nindārosī assaṃ, attāpi maṃ upavadeyya nindārosapaccayā, anuviccāpi maṃ viññū garaheyyuṃ nindārosapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā nindārosapaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ nindāroso. Ye ca nindārosapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, anindārosissa evaṃsa te āsavā vighātapariḷāhā na honti’. ‘Anindārosaṃ nissāya nindāroso pahātabbo’ti – iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

39. “‘Akkodhūpāyāsaṃ nissāya kodhūpāyāso pahātabbo’ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati – ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu kodhūpāyāsī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva kho pana kodhūpāyāsī assaṃ, attāpi maṃ upavadeyya kodhūpāyāsapaccayā, anuviccāpi maṃ viññū garaheyyuṃ kodhūpāyāsapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā kodhūpāyāsapaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ kodhūpāyāso. Ye ca kodhūpāyāsapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, akkodhūpāyāsissa evaṃsa te āsavā vighātapariḷāhā na honti’. ‘Akkodhūpāyāsaṃ nissāya kodhūpāyāso pahātabbo’ti – iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

40. “‘Anatimānaṃ nissāya atimāno pahātabbo’ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati – ‘yesaṃ kho ahaṃ saṃyojanānaṃ hetu atimānī assaṃ, tesāhaṃ saṃyojanānaṃ pahānāya samucchedāya paṭipanno. Ahañceva kho pana atimānī assaṃ, attāpi maṃ upavadeyya atimānapaccayā, anuviccāpi maṃ viññū garaheyyuṃ atimānapaccayā, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā atimānapaccayā. Etadeva kho pana saṃyojanaṃ etaṃ nīvaraṇaṃ yadidaṃ atimāno. Ye ca atimānapaccayā uppajjeyyuṃ āsavā vighātapariḷāhā, anatimānissa evaṃsa te āsavā vighātapariḷāhā na honti’. ‘Anatimānaṃ nissāya atimāno pahātabbo’ti – iti yantaṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

41. “Ime kho, gahapati, aṭṭha dhammā saṃkhittena vuttā, vitthārena vibhattā [avibhattā (syā. ka.)], ye ariyassa vinaye vohārasamucchedāya saṃvattanti; na tveva tāva ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo hotī”ti.

“Yathā kathaṃ pana, bhante, ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo hoti? Sādhu me, bhante, bhagavā tathā dhammaṃ desetu yathā ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo hotī”ti. “Tena hi, gahapati, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti. “Evaṃ, bhante”ti kho potaliyo gahapati bhagavato paccassosi. Bhagavā etadavoca –

Kāmādīnavakathā

42. “Seyyathāpi, gahapati, kukkuro jighacchādubbalyapareto goghātakasūnaṃ paccupaṭṭhito assa. Tamenaṃ dakkho goghātako vā goghātakantevāsī vā aṭṭhikaṅkalaṃ sunikkantaṃ nikkantaṃ nimmaṃsaṃ lohitamakkhitaṃ upasumbheyya [upacchubheyya (sī. pī.), upacchūbheyya (syā. kaṃ.), upaccumbheyya (ka.)]. Taṃ kiṃ maññasi, gahapati, api nu kho so kukkuro amuṃ aṭṭhikaṅkalaṃ sunikkantaṃ nikkantaṃ nimmaṃsaṃ lohitamakkhitaṃ palehanto jighacchādubbalyaṃ paṭivineyyā”ti?

“No hetaṃ, bhante”.

“Taṃ kissa hetu”?

“Aduñhi, bhante, aṭṭhikaṅkalaṃ sunikkantaṃ nikkantaṃ nimmaṃsaṃ lohitamakkhitaṃ. Yāvadeva pana so kukkuro kilamathassa vighātassa bhāgī assāti. Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati – ‘aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā [bahūpāyāsā (sī. syā. kaṃ. pī.)], ādīnavo ettha bhiyyo’ti. Evametaṃ yathābhūtaṃ sammappaññāya disvā yāyaṃ upekkhā nānattā nānattasitā taṃ abhinivajjetvā, yāyaṃ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṃ bhāveti.

43. “Seyyathāpi, gahapati, gijjho vā kaṅko vā kulalo vā maṃsapesiṃ ādāya uḍḍīyeyya [uḍḍayeyya (syā. pī.)]. Tamenaṃ gijjhāpi kaṅkāpi kulalāpi anupatitvā anupatitvā vitaccheyyuṃ vissajjeyyuṃ [virājeyyuṃ (sī. syā. kaṃ. pī.)]. Taṃ kiṃ maññasi, gahapati, sace so gijjho vā kaṅko vā kulalo vā taṃ maṃsapesiṃ na khippameva paṭinissajjeyya, so tatonidānaṃ maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhan”ti?

“Evaṃ, bhante”.

“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati – ‘maṃsapesūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. Evametaṃ yathābhūtaṃ sammappaññāya disvā yāyaṃ upekkhā nānattā nānattasitā taṃ abhinivajjetvā yāyaṃ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṃ bhāveti.

44. “Seyyathāpi, gahapati, puriso ādittaṃ tiṇukkaṃ ādāya paṭivātaṃ gaccheyya. Taṃ kiṃ maññasi, gahapati, sace so puriso taṃ ādittaṃ tiṇukkaṃ na khippameva paṭinissajjeyya tassa sā ādittā tiṇukkā hatthaṃ vā daheyya bāhuṃ vā daheyya aññataraṃ vā aññataraṃ vā aṅgapaccaṅgaṃ [daheyya. aññataraṃ vā aṅgapaccaṅga (sī. pī.)] daheyya, so tatonidānaṃ maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhan”ti?

“Evaṃ, bhante”.

“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati – ‘tiṇukkūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. Evametaṃ yathābhūtaṃ sammappaññāya disvā…pe… tamevūpekkhaṃ bhāveti.

45. “Seyyathāpi, gahapati, aṅgārakāsu sādhikaporisā, pūrā aṅgārānaṃ vītaccikānaṃ vītadhūmānaṃ. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikkūlo. Tamenaṃ dve balavanto purisā nānābāhāsu gahetvā aṅgārakāsuṃ upakaḍḍheyyuṃ. Taṃ kiṃ maññasi, gahapati, api nu so puriso iticiticeva kāyaṃ sannāmeyyā”ti?

“Evaṃ, bhante”.

“Taṃ kissa hetu”?

“Viditañhi, bhante, tassa purisassa imañcāhaṃ aṅgārakāsuṃ papatissāmi, tatonidānaṃ maraṇaṃ vā nigacchissāmi maraṇamattaṃ vā dukkhan”ti. “Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati – ‘aṅgārakāsūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. Evametaṃ yathābhūtaṃ sammappaññāya disvā…pe… tamevūpekkhaṃ bhāveti.

46. “Seyyathāpi, gahapati, puriso supinakaṃ passeyya ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇirāmaṇeyyakaṃ. So paṭibuddho na kiñci paṭipasseyya [passeyya (sī. syā. kaṃ. pī.)]. Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati – ‘supinakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti…pe… tamevūpekkhaṃ bhāveti.

47. “Seyyathāpi, gahapati, puriso yācitakaṃ bhogaṃ yācitvā yānaṃ vā [yānaṃ (syā. kaṃ. pī.)] poriseyyaṃ [poroseyyaṃ (sī. pī. ka.), oropeyya (syā. kaṃ.)] pavaramaṇikuṇḍalaṃ. So tehi yācitakehi bhogehi purakkhato parivuto antarāpaṇaṃ paṭipajjeyya. Tamenaṃ jano disvā evaṃ vadeyya – ‘bhogī vata, bho, puriso, evaṃ kira bhogino bhogāni bhuñjantī’ti. Tamenaṃ sāmikā yattha yattheva passeyyuṃ tattha tattheva sāni hareyyuṃ. Taṃ kiṃ maññasi, gahapati, alaṃ nu kho tassa purisassa aññathattāyā”ti?

“Evaṃ, bhante”.

“Taṃ kissa hetu”?

“Sāmino hi, bhante, sāni harantī”ti. “Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati – ‘yācitakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti…pe… tamevūpekkhaṃ bhāveti.

48. “Seyyathāpi, gahapati, gāmassa vā nigamassa vā avidūre tibbo vanasaṇḍo. Tatrassa rukkho sampannaphalo ca upapannaphalo [uppannaphalo (syā.)] ca, na cassu kānici phalāni bhūmiyaṃ patitāni. Atha puriso āgaccheyya phalatthiko phalagavesī phalapariyesanaṃ caramāno. So taṃ vanasaṇḍaṃ ajjhogāhetvā taṃ rukkhaṃ passeyya sampannaphalañca upapannaphalañca. Tassa evamassa – ‘ayaṃ kho rukkho sampannaphalo ca upapannaphalo ca, natthi ca kānici phalāni bhūmiyaṃ patitāni. Jānāmi kho panāhaṃ rukkhaṃ ārohituṃ [āruhituṃ (sī.)]. Yaṃnūnāhaṃ imaṃ rukkhaṃ ārohitvā yāvadatthañca khādeyyaṃ ucchaṅgañca pūreyyan’ti. So taṃ rukkhaṃ ārohitvā yāvadatthañca khādeyya ucchaṅgañca pūreyya. Atha dutiyo puriso āgaccheyya phalatthiko phalagavesī phalapariyesanaṃ caramāno tiṇhaṃ kuṭhāriṃ [kudhāriṃ (syā. kaṃ. ka.)] ādāya. So taṃ vanasaṇḍaṃ ajjhogāhetvā taṃ rukkhaṃ passeyya sampannaphalañca upapannaphalañca. Tassa evamassa – ‘ayaṃ kho rukkho sampannaphalo ca upapannaphalo ca, natthi ca kānici phalāni bhūmiyaṃ patitāni. Na kho panāhaṃ jānāmi rukkhaṃ ārohituṃ. Yaṃnūnāhaṃ imaṃ rukkhaṃ mūlato chetvā yāvadatthañca khādeyyaṃ ucchaṅgañca pūreyyan’ti. So taṃ rukkhaṃ mūlatova chindeyya. Taṃ kiṃ maññasi, gahapati, amuko [asu (sī. pī.)] yo so puriso paṭhamaṃ rukkhaṃ ārūḷho sace so na khippameva oroheyya tassa so rukkho papatanto hatthaṃ vā bhañjeyya pādaṃ vā bhañjeyya aññataraṃ vā aññataraṃ vā aṅgapaccaṅgaṃ bhañjeyya, so tatonidānaṃ maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhan”ti?

“Evaṃ, bhante”.

“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati – ‘rukkhaphalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. Evametaṃ yathābhūtaṃ sammappaññāya disvā yāyaṃ upekkhā nānattā nānattasitā taṃ abhinivajjetvā yāyaṃ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṃ bhāveti.

49. “Sa kho so, gahapati, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamma anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

“Sa kho so, gahapati, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamma dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate…pe… yathākammūpage satte pajānāti.

“Sa kho so, gahapati, ariyasāvako imaṃyeva anuttaraṃ upekkhāsatipārisuddhiṃ āgamma āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ettāvatā kho, gahapati, ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo hoti.

50. “Taṃ kiṃ maññasi, gahapati, yathā ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo hoti, api nu tvaṃ evarūpaṃ vohārasamucchedaṃ attani samanupassasī”ti? “Ko cāhaṃ, bhante, ko ca ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo! Ārakā ahaṃ, bhante, ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedā. Mayañhi, bhante, pubbe aññatitthiye paribbājake anājānīyeva samāne ājānīyāti amaññimha, anājānīyeva samāne ājānīyabhojanaṃ bhojimha, anājānīyeva samāne ājānīyaṭhāne ṭhapimha; bhikkhū pana mayaṃ, bhante, ājānīyeva samāne anājānīyāti amaññimha, ājānīyeva samāne anājānīyabhojanaṃ bhojimha, ājānīyeva samāne anājānīyaṭhāne ṭhapimha; idāni pana mayaṃ, bhante, aññatitthiye paribbājake anājānīyeva samāne anājānīyāti jānissāma, anājānīyeva samāne anājānīyabhojanaṃ bhojessāma, anājānīyeva samāne anājānīyaṭhāne ṭhapessāma. Bhikkhū pana mayaṃ, bhante, ājānīyeva samāne ājānīyāti jānissāma ājānīyeva samāne ājānīyabhojanaṃ bhojessāma, ājānīyeva samāne ājānīyaṭhāne ṭhapessāma. Ajanesi vata me, bhante, bhagavā samaṇesu samaṇappemaṃ, samaṇesu samaṇappasādaṃ, samaṇesu samaṇagāravaṃ. Abhikkantaṃ, bhante, abhikkantaṃ, bhante! Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, cakkhumanto rūpāni dakkhantīti; evamevaṃ kho, bhante, bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.

Potaliyasuttaṃ niṭṭhitaṃ catutthaṃ.

☸---------------------------------------------------------------------

第五十四 哺多利经 Potaliyasuttaṃ

我这样听闻：

一时，世尊住在鸯崛多罗波国，当地有一个名为阿波那的市镇。那时，世尊在清晨时分，穿好下衣，拿起衣、钵，进入阿波那镇乞食。在阿波那乞食完毕，饭后回来，为了白天静住，前往一处丛林。进入那片丛林深处后，在一棵树下坐下。当时，有一位名叫哺多利的居士，穿着整齐的衣服，打着伞盖，穿着鞋履，正在散步，来到了这片丛林。他深入丛林，走近世尊所在的地方。走近后，向世尊问候，互相交换了友善问候的话语后，站在一边。世尊对站立在一旁的居士哺多利说：“居士！这里有座位，如果你愿意，可以坐下。”听了这话，居士哺多利心想：“沙门乔达摩竟然用‘居士’来称呼我！”他感到生气、不高兴，沉默不语。世尊再次对居士哺多利说：“居士！这里有座位，如果你愿意，可以坐下。”居士哺多利又心想：“沙门乔达摩用‘居士’来称呼我！”生气、不高兴，仍然沉默。世尊第三次对居士哺多利说：“居士！这里有座位，如果你愿意，可以坐下。”听了这话，居士哺多利心想：“沙门乔达摩用‘居士’来称呼我！”生气、不高兴地对世尊说：“乔达摩先生！你用‘居士’来称呼我，这不恰当，也不合适。”世尊说：“居士！实在是你的外貌、特征、相貌等就像居士一样啊。”[哺多利说：]“乔达摩先生！并非如此，我实际上已经舍弃了所有家业，断绝了所有世俗事务。”[世尊问：]“居士！你是如何舍弃所有家业，断绝所有世俗事务的呢？”[哺多利答：]“乔达摩先生！我把我所有的财产，无论是钱财、谷物、银子还是金子，全部作为遗产赠送给了我的儿子们。对于这些，我不再管理、不再积蓄，只依靠最少量的衣食生活。乔达摩先生！就这样，我确实已经舍弃了所有家业，断绝了所有世俗事务。”[世尊说：]“居士！然而，你所说的断绝世俗事务，与圣者的法和律中的断绝世俗事务是不同的。”[哺多利问：]“师尊！那么在圣者的法和律中，断绝世俗事务是怎样的呢？善哉！师尊！凡是在圣者的法和律中称为断绝世俗事务的，请世尊为我解说这样的法吧。”[世尊说：]“那么，居士！你仔细听，好好思考，我将要为你解说！”居士哺多利回答世尊：“是的，师尊！我乐意听闻。”世尊于是说道：

“居士！在圣者的法和律中，有八种法能导向断绝世俗事务。是哪八种呢？依靠不杀生，杀生应当舍断；依靠不偷盗（与取），偷盗（不与取）应当舍断；依靠说真实语，妄语应当舍断；依靠不说离间语，离间语应当舍断；依靠不贪婪、不贪欲，贪婪、贪欲应当舍断；依靠不指责、不愤恨，指责、愤恨应当舍断；依靠不愤怒、不绝望，愤怒、绝望应当舍断；依靠不傲慢，傲慢应当舍断。居士！在圣者的法和律中，这八种法能导向断绝世俗事务，这是简略的说明，尚未详细分别。”[居士说：]“师尊！您简略说明了在圣者的法和律中，导向断绝世俗事务的这八种法，但尚未详细分别；善哉！师尊！请世尊出于慈悲，为我详细分别这八种法吧。”[世尊说：]“那么！居士！你仔细听，好好思考，我将要为你解说！”居士哺多利回答世尊：“是的，师尊！我乐意听闻。”世尊于是说道：

“‘依靠不杀生，杀生应当舍断。’这话是这样说的，它是依据什么而说的呢？居士！在此，圣弟子这样反思：‘无论何种结缚，因为它们可能使我成为杀生者，我正修行以舍离、断除这些结缚。如果我杀生，自己会因为杀生而谴责自己；智者了解后，会因为杀生而谴责[我]；身体败坏死亡之后，因为杀生，可以预料会生于恶趣。这本身就是结缚，就是盖障，这即是杀生。而且因为杀生，会生起诸漏、烦劳、热恼；远离杀生的人，就不会有这些诸漏、烦劳、热恼。’‘依靠不杀生，杀生应当舍断。’这话是这样说的，就是依据这个道理而说的。

“‘依靠不偷盗（与取），偷盗（不与取）应当舍断。’这话是这样说的，它是依据什么而说的呢？居士！在此，圣弟子这样反思：‘无论何种结缚，因为它们可能使我成为偷盗者，我正修行以舍离、断除这些结缚。如果我偷盗，自己会因为偷盗而谴责自己；智者了解后，会因为偷盗而谴责[我]；身体败坏死亡之后，因为偷盗，可以预料会生于恶趣。这本身就是结缚，就是盖障，这即是偷盗。而且因为偷盗，会生起诸漏、烦劳、热恼；远离偷盗的人，就不会有这些诸漏、烦劳、热恼。’‘依靠不偷盗（与取），偷盗（不与取）应当舍断。’这话是这样说的，就是依据这个道理而说的。

“‘依靠说真实语，妄语应当舍断。’这话是这样说的，它是依据什么而说的呢？居士！在此，圣弟子这样反思：‘无论何种结缚，因为它们可能使我成为妄语者，我正修行以舍离、断除这些结缚。如果我妄语，自己会因为妄语而谴责自己；智者了解后，会因为妄语而谴责[我]；身体败坏死亡之后，因为妄语，可以预料会生于恶趣。这本身就是结缚，就是盖障，这即是妄语。而且因为妄语，会生起诸漏、烦劳、热恼；远离妄语的人，就不会有这些诸漏、烦劳、热恼。’‘依靠说真实语，妄语应当舍断。’这话是这样说的，就是依据这个道理而说的。

“‘依靠不说离间语，离间语应当舍断。’这话是这样说的，它是依据什么而说的呢？居士！在此，圣弟子这样反思：‘无论何种结缚，因为它们可能使我成为说离间语者，我正修行以舍离、断除这些结缚。如果我说离间语，自己会因为说离间语而谴责自己；智者了解后，会因为说离间语而谴责[我]；身体败坏死亡之后，因为说离间语，可以预料会生于恶趣。这本身就是结缚，就是盖障，这即是离间语。而且因为说离间语，会生起诸漏、烦劳、热恼；远离离间语的人，就不会有这些诸漏、烦劳、热恼。’‘依靠不说离间语，离间语应当舍断。’这话是这样说的，就是依据这个道理而说的。

“‘依靠不贪婪、不贪欲，贪婪、贪欲应当舍断。’这话是这样说的，它是依据什么而说的呢？居士！在此，圣弟子这样反思：‘无论何种结缚，因为它们可能使我成为贪婪、贪欲者，我正修行以舍离、断除这些结缚。如果我贪婪、贪欲，自己会因为贪婪、贪欲而谴责自己；智者了解后，会因为贪婪、贪欲而谴责[我]；身体败坏死亡之后，因为贪婪、贪欲，可以预料会生于恶趣。这本身就是结缚，就是盖障，这即是贪婪、贪欲。而且因为贪婪、贪欲，会生起诸漏、烦劳、热恼；远离贪婪、贪欲的人，就不会有这些诸漏、烦劳、热恼。’‘依靠不贪婪、不贪欲，贪婪、贪欲应当舍断。’这话是这样说的，就是依据这个道理而说的。

“‘依靠不指责、不愤恨，指责、愤恨应当舍断。’这话是这样说的，它是依据什么而说的呢？居士！在此，圣弟子这样反思：‘无论何种结缚，因为它们可能使我成为指责、愤恨者，我正修行以舍离、断除这些结缚。如果我指责、愤恨，自己会因为指责、愤恨而谴责自己；智者了解后，会因为指责、愤恨而谴责[我]；身体败坏死亡之后，因为指责、愤恨，可以预料会生于恶趣。这本身就是结缚，就是盖障，这即是指责、愤恨。而且因为指责、愤恨，会生起诸漏、烦劳、热恼；远离指责、愤恨的人，就不会有这些诸漏、烦劳、热恼。’‘依靠不指责、不愤恨，指责、愤恨应当舍断。’这话是这样说的，就是依据这个道理而说的。

“‘依靠不愤怒、不绝望，愤怒、绝望应当舍断。’这话是这样说的，它是依据什么而说的呢？居士！在此，圣弟子这样反思：‘无论何种结缚，因为它们可能使我成为愤怒、绝望者，我正修行以舍离、断除这些结缚。如果我愤怒、绝望，自己会因为愤怒、绝望而谴责自己；智者了解后，会因为愤怒、绝望而谴责[我]；身体败坏死亡之后，因为愤怒、绝望，可以预料会生于恶趣。这本身就是结缚，就是盖障，这即是愤怒、绝望。而且因为愤怒、绝望，会生起诸漏、烦劳、热恼；远离愤怒、绝望的人，就不会有这些诸漏、烦劳、热恼。’‘依靠不愤怒、不绝望，愤怒、绝望应当舍断。’这话是这样说的，就是依据这个道理而说的。

“‘依靠不傲慢，傲慢应当舍断。’这话是这样说的，它是依据什么而说的呢？居士！在此，圣弟子这样反思：‘无论何种结缚，因为它们可能使我成为傲慢者，我正修行以舍离、断除这些结缚。如果我傲慢，自己会因为傲慢而谴责自己；智者了解后，会因为傲慢而谴责[我]；身体败坏死亡之后，因为傲慢，可以预料会生于恶趣。这本身就是结缚，就是盖障，这即是傲慢。而且因为傲慢，会生起诸漏、烦劳、热恼；远离傲慢的人，就不会有这些诸漏、烦劳、热恼。’‘依靠不傲慢，傲慢应当舍断。’这话是这样说的，就是依据这个道理而说的。

居士！这八种法是简略地说明，[现在]又详细地分别了，它们在圣者的法和律中导向断绝世俗事务。然而，并非仅此而已，在圣者的法和律中，要在一切时、一切处都完全断绝世俗事务。[居士说：]“师尊！那么在圣者的法和律中，如何才能在一切时、一切处都完全断绝世俗事务呢？善哉！师尊！请世尊如实地为我教示，在圣者的法和律中，在一切时、一切处应该如何完全断绝世俗事务，[那真是太幸运了！]”[世尊说：]“那么！居士！你仔细听，好好思考，我将要为你解说！”居士哺多利回答世尊：“是的，[师尊！]我乐意听闻。”世尊于是说道：

“居士！好比有一条被饥饿和虚弱折磨的狗，来到屠夫的店铺前。一位熟练的屠夫或他的学徒，扔给这条狗一根剔干净、刮干净、没有肉、只沾着血的骨头。居士！你认为怎样？那条狗啃舔这根剔干净、刮干净、没有肉、只沾着血的骨头，能解除它的饥饿和虚弱吗？”[居士说：]“实在不能，师尊！为什么呢？师尊！因为那骨头是剔干净、刮干净、没有肉、只沾着血的。在这种情况下，那条狗只会落得疲惫和困惑。”[世尊说：]“正是如此，居士！圣弟子也要这样反思：‘世尊说过——欲望好比骨头，充满痛苦、充满烦恼，这里的祸患更多。’像这样以正慧如实地观察欲望之后，对于那种基于多样性的、依赖多样性的舍（世俗的快乐或中舍状态），要避开它；而对于那种基于单一性的、依赖单一性的舍（指出世间的禅定或更高的舍），在那里，一切世间物质的执取被彻底、无余地熄灭，要修习这样的舍。

居士！好比一只秃鹫、苍鹭或老鹰，叼着一块肉飞走时，其他的秃鹫、苍鹭和老鹰会追逐它、袭击它，想要撕裂、抢夺[那块肉]。居士！你认为怎样？如果那只秃鹫、苍鹭或老鹰不迅速丢掉那块肉，它就会因此而遭受死亡或接近死亡的痛苦。[居士说：]“师尊！是这样的！”[世尊说：]“正是如此，居士！圣弟子也要这样反思：‘世尊说过——欲望好比肉块，充满痛苦、充满烦恼，这里的祸患更多。’像这样以正慧如实地观察[欲望]之后，对于那种基于多样性的、依赖多样性的舍，要避开它[那欲望]；而对于那种基于单一性的、依赖单一性的舍，要修习这样的舍，在那里，一切世间物质的执取被彻底、无余地熄灭。

居士！好比一个人拿着点燃的草把火炬，逆风行走。居士！你认为怎样？如果那个人不迅速丢掉那个草把火炬，那么燃烧的草把火炬就会烧到他的手、他的手臂、或他身体的其他部位，他会因此而遭受死亡或接近死亡的痛苦。[居士说：]“师尊！是这样的！”[世尊说：]“正是如此，居士！圣弟子也要这样反思：‘世尊说过——欲望好比草把火炬，充满痛苦、充满烦恼，这里的祸患更多。’像这样以正慧如实地观察[欲望]之后……乃至……要修习这样的舍，在那里，一切世间物质的执取被彻底、无余地熄灭。

居士！好比有一个比人还深的火坑，里面充满了没有火焰、没有烟[但仍在燃烧]的炽热炭火。这时，有一个想活命不想死、喜欢快乐厌恶痛苦的人来到[火坑边]。然后，有两个强壮的人抓住他的两臂，把他拖向火坑。居士！你认为怎样？那个人会不会拼命地扭动身体？”[居士说：]“会的！师尊！为什么呢？师尊！因为那个人知道：‘我如果掉进这个火坑，就会因此而死亡或遭受接近死亡的痛苦。’”[世尊说：]“正是如此，居士！圣弟子也要这样反思：‘世尊说过——欲望好比火坑，充满痛苦、充满烦恼，这里的祸患更多。’像这样以正慧如实地观察[欲望]之后……乃至……要修习这样的舍，在那里，一切世间物质的执取被彻底、无余地熄灭。

居士！好比一个人在梦中看见可爱的园林、可爱的森林、可爱的地方、可爱的莲池。然而，醒来之后什么也看不见。正是如此，居士！圣弟子也要这样反思：‘世尊说过——欲望好比梦境，充满痛苦、充满烦恼，这里的祸患更多。’像这样以正慧如实地观察[欲望]之后……乃至……要修习这样的舍[，灭尽世间一切物质的执取至无余。]

居士！好比这里有个人，借来了豪华的车乘和精美的珠宝耳环。他用这些借来的物品装饰自己，前呼后拥地走到市场上。人们看到他，就说：‘看啊，这个人真富有！据说富有的人就是这样享受财物的。’这时，这些物品的主人，无论在哪里看见他，就在哪里把[被借用的财物]拿回去。居士！你对此怎么想？那个人的心态会发生变化吗？”[居士说：]“是的，师尊！[应该会变化。]为什么呢？师尊！因为物主把[那些被借用的财物]拿回去了。”[世尊说：]“居士！正是如此，圣弟子也要这样反思：‘世尊说过——欲望好比借来的物品，充满痛苦、充满烦恼，这里的祸患更多。’像这样以正慧对此如实观察之后……乃至……[要修习这样的舍，]灭尽世间一切物质的执取至无余。

居士！好比在一个村庄或市镇附近，有一片茂密的丛林。那里有一棵结满了成熟果实的树，但是没有一颗果子掉在地上。这时，有一个人想要果子、寻找果子、四处搜寻果子而来。他深入丛林，看见了那棵结满成熟果实的树。他心想：‘这棵树结满了成熟的果子，但没有一颗掉在地上。不过我知道怎么爬树。我何不爬上这棵树，尽量吃个够，再把衣兜装满呢？’于是他爬上那棵树，尽量吃了个够，也装满了衣兜。这时，又来了第二个人，也想要果子、寻找果子、四处搜寻果子，他拿着一把锋利的斧头前来。他深入丛林，也看见了那棵结满成熟果实的树。他心想：‘这棵树结满了成熟的果子，但没有一颗掉在地上。我不知道怎么爬树。我何不把这棵树从根部砍断，然后尽量吃个够，再把衣兜装满呢？’于是他就从树根砍断了那棵树。居士！你对此怎么想？那个先爬上树的人如果不赶快下来，那么当树倒下时，他就会摔断手、脚或身体的其他部位，他会因此而遭受死亡或接近死亡的痛苦。”[居士说：]“是的！师尊！”[世尊说：]“居士！正是如此，圣弟子要这样反思：‘世尊说过——欲望好比树上的果实，充满痛苦、充满烦恼，这里的祸患更多。’像这样以正慧对此如实观察之后，对于那种基于多样性的、依赖多样性的舍（世俗欲望），要避开它；对于那种基于单一性的、依赖单一性的舍（出世间道），于是通过彻底、无余地灭尽一切世间物质的执取，来修习这样的舍。

居士！那位圣弟子成就了这种无上的舍念清净之后，能回忆起种种过去生，即：一生、二生、三生……乃至……像这样，能回忆起具有各种行相和细节的种种过去生。居士！那位圣弟子成就了这种无上的舍[所生]念清净之后，以清净、超越常人的天眼，看见众生的死亡和投生，看见他们的高贵与卑贱、美丽与丑陋、幸运与不幸……乃至……了知众生如何随着他们所造的业而投生。居士！圣弟子成就了这种无上的舍[所生]念清净之后，通过灭尽诸漏，在此生中，亲身以神通智慧作证、达到并安住于无漏的心解脱、慧解脱。

居士！像这样，在圣者的教导中，才能在一切时、一切处，完全断绝一切世俗事务。居士！你对此怎么想？在圣者的教导中，在一切时、一切处完全断绝世俗事务，像这样的断绝，你是否也在自己身上观察到了呢？”[居士说：]“师尊！我算什么呢？圣者教导中那种在一切时、一切处完全断绝世俗事务的境界又是什么呢？师尊！对于圣者教导中在一切时、一切处完全断绝世俗事务的境界，我还差得很远啊！师尊！我们以前曾把外道出家人中的凡夫误认为是贤圣者，用供养贤圣者的食物去供养他们，把凡夫的沙门安置在贤圣者的位置上；师尊！而我们又曾把身为贤圣者的比丘们误认为是凡夫，用供养凡夫的食物去供养贤圣的沙门，把贤圣的沙门安置在凡夫的位置上。师尊！现在我们知道了，那些外道出家人是凡夫。我们会用供养凡夫的食物供养凡夫沙门，把凡夫沙门安置在凡夫的位置上；我们也知道了，比丘们是贤圣者，我们会用供养贤圣者的食物供养贤圣的沙门，把贤圣的沙门安置在贤圣者的位置上。师尊！世尊使我对诸位沙门生起了敬爱之心，对诸位沙门生起了清净的信心，对诸位沙门生起了恭敬之心！善哉！世尊！善哉！世尊！世尊就好比扶起摔倒的人，揭开被覆盖的东西，给迷路的人指明道路，在黑暗中带来油灯，让有眼睛的人能看见各种形态。像这样，世尊以种种方式开示了正法。师尊！我归依世尊，归依法，归依比丘僧团。愿世尊接受我从今日起，终生归依[佛、法、僧]为优婆塞！”

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《2》Majjhimapaṇṇāsapāḷi 中分五十经篇 (MN 51-100, 1-486)/1. Gahapativagga 居士品 (MN 51-60, 1-106)”

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【经名】 1.5 Jīvakasutta 耆婆迦经 (MN 55, 51-55)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Jīvakasuttaṃ

51. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati jīvakassa komārabhaccassa ambavane. Atha kho jīvako komārabhacco yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jīvako komārabhacco bhagavantaṃ etadavoca – “sutaṃ metaṃ, bhante – ‘samaṇaṃ gotamaṃ uddissa pāṇaṃ ārabhanti [ārambhanti (ka.)], taṃ samaṇo gotamo jānaṃ uddissakataṃ [uddissakaṭaṃ (sī. pī.)] maṃsaṃ paribhuñjati paṭiccakamman’ti. Ye te, bhante, evamāhaṃsu – ‘samaṇaṃ gotamaṃ uddissa pāṇaṃ ārabhanti, taṃ samaṇo gotamo jānaṃ uddissakataṃ maṃsaṃ paribhuñjati paṭiccakamman’ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī”ti?

52. “Ye te, jīvaka, evamāhaṃsu – ‘samaṇaṃ gotamaṃ uddissa pāṇaṃ ārabhanti, taṃ samaṇo gotamo jānaṃ uddissakataṃ maṃsaṃ paribhuñjati paṭiccakamman’ti na me te vuttavādino, abbhācikkhanti ca maṃ te asatā abhūtena. Tīhi kho ahaṃ, jīvaka, ṭhānehi maṃsaṃ aparibhoganti vadāmi. Diṭṭhaṃ, sutaṃ, parisaṅkitaṃ – imehi kho ahaṃ, jīvaka, tīhi ṭhānehi maṃsaṃ aparibhoganti vadāmi. Tīhi kho ahaṃ, jīvaka, ṭhānehi maṃsaṃ paribhoganti vadāmi. Adiṭṭhaṃ, asutaṃ, aparisaṅkitaṃ – imehi kho ahaṃ, jīvaka, tīhi ṭhānehi maṃsaṃ paribhoganti vadāmi.

53. “Idha, jīvaka, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati. So mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Tamenaṃ gahapati vā gahapatiputto vā upasaṅkamitvā svātanāya bhattena nimanteti. Ākaṅkhamānova [ākaṅkhamāno (syā. kaṃ.)], jīvaka, bhikkhu adhivāseti. So tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena tassa gahapatissa vā gahapatiputtassa vā nivesanaṃ tenupasaṅkamati; upasaṅkamitvā paññatte āsane nisīdati. Tamenaṃ so gahapati vā gahapatiputto vā paṇītena piṇḍapātena parivisati. Tassa na evaṃ hoti – ‘sādhu vata māyaṃ [maṃ + ayaṃ = māyaṃ] gahapati vā gahapatiputto vā paṇītena piṇḍapātena pariviseyyāti! Aho vata māyaṃ gahapati vā gahapatiputto vā āyatimpi evarūpena paṇītena piṇḍapātena pariviseyyā’ti – evampissa na hoti. So taṃ piṇḍapātaṃ agathito [agadhito (syā. kaṃ. ka.)] amucchito anajjhopanno [anajjhāpanno (syā. kaṃ. ka.)] ādīnavadassāvī nissaraṇapañño paribhuñjati. Taṃ kiṃ maññasi, jīvaka, api nu so bhikkhu tasmiṃ samaye attabyābādhāya vā ceteti, parabyābādhāya vā ceteti, ubhayabyābādhāya vā cetetī”ti?

“No hetaṃ, bhante”.

“Nanu so, jīvaka, bhikkhu tasmiṃ samaye anavajjaṃyeva āhāraṃ āhāretī”ti?

“Evaṃ, bhante. Sutaṃ metaṃ, bhante – ‘brahmā mettāvihārī’ti. Taṃ me idaṃ, bhante, bhagavā sakkhidiṭṭho; bhagavā hi, bhante, mettāvihārī”ti. “Yena kho, jīvaka, rāgena yena dosena yena mohena byāpādavā assa so rāgo so doso so moho tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato [anabhāvakato (sī. pī.), anabhāvaṃgato (syā. kaṃ.)] āyatiṃ anuppādadhammo. Sace kho te, jīvaka, idaṃ sandhāya bhāsitaṃ anujānāmi te etan”ti. “Etadeva kho pana me, bhante, sandhāya bhāsitaṃ” [bhāsitanti (syā.)].

54. “Idha, jīvaka, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati. So karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Tamenaṃ gahapati vā gahapatiputto vā upasaṅkamitvā svātanāya bhattena nimanteti. Ākaṅkhamānova, jīvaka, bhikkhu adhivāseti. So tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena gahapatissa vā gahapatiputtassa vā nivesanaṃ tenupasaṅkamati; upasaṅkamitvā paññatte āsane nisīdati. Tamenaṃ so gahapati vā gahapatiputto vā paṇītena piṇḍapātena parivisati. Tassa na evaṃ hoti – ‘sādhu vata māyaṃ gahapati vā gahapatiputto vā paṇītena piṇḍapātena pariviseyyāti! Aho vata māyaṃ gahapati vā gahapatiputto vā āyatimpi evarūpena paṇītena piṇḍapātena pariviseyyā’ti – evampissa na hoti. So taṃ piṇḍapātaṃ agathito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati. Taṃ kiṃ maññasi, jīvaka, api nu so bhikkhu tasmiṃ samaye attabyābādhāya vā ceteti, parabyābādhāya vā ceteti, ubhayabyābādhāya vā cetetī”ti?

“No hetaṃ, bhante”.

“Nanu so, jīvaka, bhikkhu tasmiṃ samaye anavajjaṃyeva āhāraṃ āhāretī”ti?

“Evaṃ, bhante. Sutaṃ metaṃ, bhante – ‘brahmā upekkhāvihārī’ti. Taṃ me idaṃ, bhante, bhagavā sakkhidiṭṭho; bhagavā hi, bhante, upekkhāvihārī”ti. “Yena kho, jīvaka, rāgena yena dosena yena mohena vihesavā assa arativā assa paṭighavā assa so rāgo so doso so moho tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo. Sace kho te, jīvaka, idaṃ sandhāya bhāsitaṃ, anujānāmi te etan”ti. “Etadeva kho pana me, bhante, sandhāya bhāsitaṃ”.

55. “Yo kho, jīvaka, tathāgataṃ vā tathāgatasāvakaṃ vā uddissa pāṇaṃ ārabhati so pañcahi ṭhānehi bahuṃ apuññaṃ pasavati. Yampi so, gahapati, evamāha – ‘gacchatha, amukaṃ nāma pāṇaṃ ānethā’ti, iminā paṭhamena ṭhānena bahuṃ apuññaṃ pasavati. Yampi so pāṇo galappaveṭhakena [galappavedhakena (bahūsu)] ānīyamāno dukkhaṃ domanassaṃ paṭisaṃvedeti, iminā dutiyena ṭhānena bahuṃ apuññaṃ pasavati. Yampi so evamāha – ‘gacchatha imaṃ pāṇaṃ ārabhathā’ti, iminā tatiyena ṭhānena bahuṃ apuññaṃ pasavati. Yampi so pāṇo ārabhiyamāno dukkhaṃ domanassaṃ paṭisaṃvedeti, iminā catutthena ṭhānena bahuṃ apuññaṃ pasavati. Yampi so tathāgataṃ vā tathāgatasāvakaṃ vā akappiyena āsādeti, iminā pañcamena ṭhānena bahuṃ apuññaṃ pasavati. Yo kho, jīvaka, tathāgataṃ vā tathāgatasāvakaṃ vā uddissa pāṇaṃ ārabhati so imehi pañcahi ṭhānehi bahuṃ apuññaṃ pasavatī”ti.

Evaṃ vutte, jīvako komārabhacco bhagavantaṃ etadavoca – “acchariyaṃ, bhante, abbhutaṃ, bhante! Kappiyaṃ vata, bhante, bhikkhū āhāraṃ āhārenti; anavajjaṃ vata, bhante, bhikkhū āhāraṃ āhārenti. Abhikkantaṃ, bhante, abhikkantaṃ, bhante…pe… upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.

Jīvakasuttaṃ niṭṭhitaṃ pañcamaṃ.

☸---------------------------------------------------------------------

第五十五 耆婆迦经 Jīvakasuttaṃ

我这样听闻：

一时，世尊住在王舍城的耆婆迦·拘摩罗跋陀的芒果园内。那时，耆婆迦·拘摩罗跋陀来到世尊那里。到了之后，向世尊行礼，然后坐在一边。坐在一边的耆婆迦·拘摩罗跋陀对世尊说：“师尊！我曾听闻：‘有人为了沙门乔达摩而宰杀生命；沙门乔达摩明知是特意为自己准备的肉而食用。’师尊！关于那些说‘有人为了沙门乔达摩而宰杀生命；沙门乔达摩明知是特意为自己准备的肉而食用’的人，师尊！他们说的是世尊您的真实话语吗？还是用不真实的话语诽谤世尊您呢？他们是阐述符合正法和随法的人吗？没有任何同道中人会依据法理而指责他们吗？”[世尊说：]“耆婆迦！那些说‘有人为了沙门乔达摩而宰杀生命，沙门乔达摩明知是特意为自己准备的肉而食用’的人，他们说的不是我的真实话语，他们是用不存在的、不真实的话诽谤我。耆婆迦：有三种情况，我说不应食用肉，这三种情况是：见到（为我而杀）、听到（为我而杀）、怀疑（是为我而杀）；耆婆迦！我说在这三种情况下不应食用肉。耆婆迦！我又说有三种情况可以食用肉，这三种情况是：没见到（为我而杀）、没听到（为我而杀）、不怀疑（是为我而杀）；在这三种情况下可以食用肉。”

“耆婆迦！在此，有位比丘靠近某个村庄或市镇居住。他以充满慈爱的心，遍满一个方向而住，同样地遍满第二、第三、第四个方向，就这样向上、向下、横遍一切处，将一切众生视为自己一般，对充满一切[众生]的世界，以广大、无量、无怨恨、无恼害的慈心遍满而住。那时，有位居士或居士的儿子走近他，邀请他第二天用饭。耆婆迦！如果愿意，比丘就接受邀请。他度过那一夜后，在清晨时分穿好衣，拿起衣、钵，前往那位居士或居士儿子的住所。到了之后，坐在准备好的座位上。那位居士或居士的儿子用精美的食物供养他。那时，他不会这样想：‘善哉！这位居士或居士的儿子用精美的食物供养我！啊！愿这位居士或居士的儿子将来也用这样精美的食物供养我！’他不会这样想。他对那托钵来的食物，不贪求、不沉迷、不执着地食用，看到其中的过患，了知出离之道。耆婆迦！你对此怎么想？那位比丘在那个时候，是考虑伤害自己，或考虑伤害他人，还是考虑伤害双方呢？”[耆婆迦说：]“不是的，师尊！”[世尊说：]“那么，耆婆迦，那位比丘在那个时候，食用的是无过失的食物吗？”[耆婆迦说：]“是的，师尊！师尊！我听闻：‘梵天是安住于慈心者。’师尊！对此，‘世尊是我亲眼所见（的证明）；世尊确实是安住于慈心者。’”[世尊说：]“耆婆迦！凡是会导致带来伤害的贪、嗔、痴，如来的这些贪、嗔、痴已被舍弃，根已被切断，如同被砍头的多罗树，已不存在，未来不会再生起。耆婆迦！如果你说的是这个意思，那么我认可你所说的。”[耆婆迦说：]“师尊！我所说的，确实是这个意思。”

世尊说：“耆婆迦！在此，有位比丘靠近某个村庄或市镇居住。他以充满悲心……乃至……以充满喜心……乃至……以充满舍心，遍满一个方向而住，同样地遍满第二、第三、第四个方向，就这样向上、向下、横遍一切处，将一切众生视为自己一般，对充满一切[众生]的世界，以广大、无量、无怨恨、无恼害的舍心遍满而住。那时，有位居士或居士的儿子走近他，邀请他第二天用饭。耆婆迦！[如果愿意，比丘就接受邀请。他度过那一夜后，在清晨时分穿好衣，拿起衣、钵，前往那位居士或居士儿子的住所。到了之后，坐在准备好的座位上。那位居士或居士的儿子用精美的食物供养他。那时，他不会这样想：‘善哉！这位居士或居士的儿子用精美的食物供养我！啊！愿这位居士或居士的儿子将来也用这样精美的食物供养我！’他不会这样想。他对那托钵来的食物，不贪求、不沉迷、不执着地食用，看到其中的过患，了知出离之道。耆婆迦！你对此怎么想？那位比丘在那个时候，是考虑伤害自己，或考虑伤害他人，还是考虑伤害双方呢？”[耆婆迦说：]“不是的，师尊！”[世尊说：]“那么，耆婆迦！那位比丘在那个时候，食用的是无过失的食物吗？”[耆婆迦说：]“是的，师尊！[师尊！]我听闻：‘梵天是安住于舍心者。’师尊！对此，‘世尊是我亲眼所见（的证明）；世尊确实是安住于舍心者。’”[世尊说：]“耆婆迦！凡是会导致伤害、不悦或憎恨的贪、嗔、痴，如来的这些贪、嗔、痴已被舍弃，根已被切断，如同被砍头的多罗树，已不存在，未来不会再生起。耆婆迦！如果你说的是这个意思，那么我认可你所说的。”[耆婆迦说：]“师尊！我所说的，确实是这个意思。”

世尊说：“耆婆迦！凡是为了如来或如来弟子而宰杀生命的人，他会因五种情况而造作许多恶业（非福德）。[第一] 当他这样说：‘你们去，把名叫某某的那个生命带来。’因为这第一种情况，他造作许多恶业。其次，当那个生命被套住脖子牵来时，感受痛苦和忧伤，因为这第二种情况，他造作许多恶业。其次，当他又说：‘你们去，把这个生命杀了。’因为这第三种情况，他造作许多恶业。其次，当那个生命被宰杀时，感受痛苦和忧伤，因为这第四种情况，他造作许多恶业。其次，他用不如法（即特意为之宰杀的肉）的食物来供养如来或如来弟子，因为这第五种情况，他造作许多恶业。耆婆迦！凡是为了如来或如来弟子而宰杀生命的人，他会因为这五种情况而造作许多恶业。”听完这些话，耆婆迦·拘摩罗跋陀对世尊说：“真是稀有，师尊！真是未曾有过，师尊！师尊！比丘们食用的确实是合适的食物；师尊！比丘们食用的确实是无过失的食物！善哉！师尊！善哉！师尊！乃至……愿世尊接受我为优婆塞，从今日起，终生归依！”

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《2》Majjhimapaṇṇāsapāḷi 中分五十经篇 (MN 51-100, 1-486)/1. Gahapativagga 居士品 (MN 51-60, 1-106)”

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【经名】 1.6 Upālisutta 优波离经 (MN 56, 56-77)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Upālisuttaṃ

56. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā nāḷandāyaṃ viharati pāvārikambavane. Tena kho pana samayena nigaṇṭho nāṭaputto [nāthaputto (sī.), nātaputto (pī.)] nāḷandāyaṃ paṭivasati mahatiyā nigaṇṭhaparisāya saddhiṃ. Atha kho dīghatapassī nigaṇṭho nāḷandāyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena pāvārikambavanaṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho dīghatapassiṃ nigaṇṭhaṃ bhagavā etadavoca – “saṃvijjanti kho, tapassi [dīghatapassi (syā. kaṃ. ka.)], āsanāni; sace ākaṅkhasi nisīdā”ti. Evaṃ vutte, dīghatapassī nigaṇṭho aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho dīghatapassiṃ nigaṇṭhaṃ bhagavā etadavoca – “kati pana, tapassi, nigaṇṭho nāṭaputto kammāni paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā”ti?

“Na kho, āvuso gotama, āciṇṇaṃ nigaṇṭhassa nāṭaputtassa ‘kammaṃ, kamman’ti paññapetuṃ; ‘daṇḍaṃ, daṇḍan’ti kho, āvuso gotama, āciṇṇaṃ nigaṇṭhassa nāṭaputtassa paññapetun”ti.

“Kati pana, tapassi, nigaṇṭho nāṭaputto daṇḍāni paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā”ti?

“Tīṇi kho, āvuso gotama, nigaṇṭho nāṭaputto daṇḍāni paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyāti, seyyathidaṃ – kāyadaṇḍaṃ, vacīdaṇḍaṃ, manodaṇḍan”ti.

“Kiṃ pana, tapassi, aññadeva kāyadaṇḍaṃ, aññaṃ vacīdaṇḍaṃ, aññaṃ manodaṇḍan”ti?

“Aññadeva, āvuso gotama, kāyadaṇḍaṃ, aññaṃ vacīdaṇḍaṃ, aññaṃ manodaṇḍan”ti.

“Imesaṃ pana, tapassi, tiṇṇaṃ daṇḍānaṃ evaṃ paṭivibhattānaṃ evaṃ paṭivisiṭṭhānaṃ katamaṃ daṇḍaṃ nigaṇṭho nāṭaputto mahāsāvajjataraṃ paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, yadi vā kāyadaṇḍaṃ, yadi vā vacīdaṇḍaṃ, yadi vā manodaṇḍan”ti?

“Imesaṃ kho, āvuso gotama, tiṇṇaṃ daṇḍānaṃ evaṃ paṭivibhattānaṃ evaṃ paṭivisiṭṭhānaṃ kāyadaṇḍaṃ nigaṇṭho nāṭaputto mahāsāvajjataraṃ paññapeti pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍaṃ, no tathā manodaṇḍan”ti.

“Kāyadaṇḍanti, tapassi, vadesi”?

“Kāyadaṇḍanti, āvuso gotama, vadāmi”.

“Kāyadaṇḍanti, tapassi, vadesi”?

“Kāyadaṇḍanti, āvuso gotama, vadāmi”.

“Kāyadaṇḍanti, tapassi, vadesi”?

“Kāyadaṇḍanti, āvuso gotama, vadāmī”ti.

Itiha bhagavā dīghatapassiṃ nigaṇṭhaṃ imasmiṃ kathāvatthusmiṃ yāvatatiyakaṃ patiṭṭhāpesi.

57. Evaṃ vutte, dīghatapassī nigaṇṭho bhagavantaṃ etadavoca – “tvaṃ panāvuso gotama, kati daṇḍāni paññapesi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā”ti?

“Na kho, tapassi, āciṇṇaṃ tathāgatassa ‘daṇḍaṃ, daṇḍan’ti paññapetuṃ; ‘kammaṃ, kamman’ti kho, tapassi, āciṇṇaṃ tathāgatassa paññapetun”ti?

“Tvaṃ panāvuso gotama, kati kammāni paññapesi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā”ti?

“Tīṇi kho ahaṃ, tapassi, kammāni paññapemi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, seyyathidaṃ – kāyakammaṃ, vacīkammaṃ, manokamman”ti.

“Kiṃ panāvuso gotama, aññadeva kāyakammaṃ, aññaṃ vacīkammaṃ, aññaṃ manokamman”ti?

“Aññadeva, tapassi, kāyakammaṃ, aññaṃ vacīkammaṃ, aññaṃ manokamman”ti.

“Imesaṃ panāvuso gotama, tiṇṇaṃ kammānaṃ evaṃ paṭivibhattānaṃ evaṃ paṭivisiṭṭhānaṃ katamaṃ kammaṃ mahāsāvajjataraṃ paññapesi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, yadi vā kāyakammaṃ, yadi vā vacīkammaṃ, yadi vā manokamman”ti?

“Imesaṃ kho ahaṃ, tapassi, tiṇṇaṃ kammānaṃ evaṃ paṭivibhattānaṃ evaṃ paṭivisiṭṭhānaṃ manokammaṃ mahāsāvajjataraṃ paññapemi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā kāyakammaṃ, no tathā vacīkamman”ti.

“Manokammanti, āvuso gotama, vadesi”?

“Manokammanti, tapassi, vadāmi”.

“Manokammanti, āvuso gotama, vadesi”?

“Manokammanti, tapassi, vadāmi”.

“Manokammanti, āvuso gotama, vadesi”?

“Manokammanti, tapassi, vadāmī”ti.

Itiha dīghatapassī nigaṇṭho bhagavantaṃ imasmiṃ kathāvatthusmiṃ yāvatatiyakaṃ patiṭṭhāpetvā uṭṭhāyāsanā yena nigaṇṭho nāṭaputto tenupasaṅkami.

58. Tena kho pana samayena nigaṇṭho nāṭaputto mahatiyā gihiparisāya saddhiṃ nisinno hoti bālakiniyā parisāya upālipamukhāya. Addasā kho nigaṇṭho nāṭaputto dīghatapassiṃ nigaṇṭhaṃ dūratova āgacchantaṃ; disvāna dīghatapassiṃ nigaṇṭhaṃ etadavoca – “handa, kuto nu tvaṃ, tapassi, āgacchasi divā divassā”ti? “Ito hi kho ahaṃ, bhante, āgacchāmi samaṇassa gotamassa santikā”ti. “Ahu pana te, tapassi, samaṇena gotamena saddhiṃ kocideva kathāsallāpo”ti? “Ahu kho me, bhante, samaṇena gotamena saddhiṃ kocideva kathāsallāpo”ti. “Yathā kathaṃ pana te, tapassi, ahu samaṇena gotamena saddhiṃ kocideva kathāsallāpo”ti? Atha kho dīghatapassī nigaṇṭho yāvatako ahosi bhagavatā saddhiṃ kathāsallāpo taṃ sabbaṃ nigaṇṭhassa nāṭaputtassa ārocesi. Evaṃ vutte, nigaṇṭho nāṭaputto dīghatapassiṃ nigaṇṭhaṃ etadavoca – “sādhu sādhu, tapassi! Yathā taṃ sutavatā sāvakena sammadeva satthusāsanaṃ ājānantena evameva dīghatapassinā nigaṇṭhena samaṇassa gotamassa byākataṃ. Kiñhi sobhati chavo manodaṇḍo imassa evaṃ oḷārikassa kāyadaṇḍassa upanidhāya! Atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti.

59. Evaṃ vutte, upāli gahapati nigaṇṭhaṃ nāṭaputtaṃ etadavoca – “sādhu sādhu, bhante dīghatapassī [tapassī (sī. pī.)]! Yathā taṃ sutavatā sāvakena sammadeva satthusāsanaṃ ājānantena evamevaṃ bhadantena tapassinā samaṇassa gotamassa byākataṃ. Kiñhi sobhati chavo manodaṇḍo imassa evaṃ oḷārikassa kāyadaṇḍassa upanidhāya! Atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo. Handa cāhaṃ, bhante, gacchāmi samaṇassa gotamassa imasmiṃ kathāvatthusmiṃ vādaṃ āropessāmi. Sace me samaṇo gotamo tathā patiṭṭhahissati yathā bhadantena tapassinā patiṭṭhāpitaṃ; seyyathāpi nāma balavā puriso dīghalomikaṃ eḷakaṃ lomesu gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya, evamevāhaṃ samaṇaṃ gotamaṃ vādena vādaṃ ākaḍḍhissāmi parikaḍḍhissāmi samparikaḍḍhissāmi. Seyyathāpi nāma balavā soṇḍikākammakāro mahantaṃ soṇḍikākilañjaṃ gambhīre udakarahade pakkhipitvā kaṇṇe gahetvā ākaḍḍheyya parikaḍḍheyya samparikaḍḍheyya, evamevāhaṃ samaṇaṃ gotamaṃ vādena vādaṃ ākaḍḍhissāmi parikaḍḍhissāmi samparikaḍḍhissāmi. Seyyathāpi nāma balavā soṇḍikādhutto vālaṃ [thālaṃ (ka.)] kaṇṇe gahetvā odhuneyya niddhuneyya nipphoṭeyya [nicchādeyya (sī. pī. ka.), niccoṭeyya (ka.), nippoṭheyya (syā. kaṃ.)], evamevāhaṃ samaṇaṃ gotamaṃ vādena vādaṃ odhunissāmi niddhunissāmi nipphoṭessāmi. Seyyathāpi nāma kuñjaro saṭṭhihāyano gambhīraṃ pokkharaṇiṃ ogāhetvā sāṇadhovikaṃ nāma kīḷitajātaṃ kīḷati, evamevāhaṃ samaṇaṃ gotamaṃ sāṇadhovikaṃ maññe kīḷitajātaṃ kīḷissāmi. Handa cāhaṃ, bhante, gacchāmi samaṇassa gotamassa imasmiṃ kathāvatthusmiṃ vādaṃ āropessāmī”ti. “Gaccha tvaṃ, gahapati, samaṇassa gotamassa imasmiṃ kathāvatthusmiṃ vādaṃ āropehi. Ahaṃ vā hi, gahapati, samaṇassa gotamassa vādaṃ āropeyyaṃ, dīghatapassī vā nigaṇṭho, tvaṃ vā”ti.

60. Evaṃ vutte, dīghatapassī nigaṇṭho nigaṇṭhaṃ nāṭaputtaṃ etadavoca – “na kho metaṃ, bhante, ruccati yaṃ upāli gahapati samaṇassa gotamassa vādaṃ āropeyya. Samaṇo hi, bhante, gotamo māyāvī āvaṭṭaniṃ māyaṃ jānāti yāya aññatitthiyānaṃ sāvake āvaṭṭetī”ti. “Aṭṭhānaṃ kho etaṃ, tapassi, anavakāso yaṃ upāli gahapati samaṇassa gotamassa sāvakattaṃ upagaccheyya. Ṭhānañca kho etaṃ vijjati yaṃ samaṇo gotamo upālissa gahapatissa sāvakattaṃ upagaccheyya. Gaccha, tvaṃ, gahapati, samaṇassa gotamassa imasmiṃ kathāvatthusmiṃ vādaṃ āropehi. Ahaṃ vā hi, gahapati, samaṇassa gotamassa vādaṃ āropeyyaṃ, dīghatapassī vā nigaṇṭho, tvaṃ vā”ti. Dutiyampi kho dīghatapassī…pe… tatiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṃ nāṭaputtaṃ etadavoca – “na kho metaṃ, bhante, ruccati yaṃ upāli gahapati samaṇassa gotamassa vādaṃ āropeyya. Samaṇo hi, bhante, gotamo māyāvī āvaṭṭaniṃ māyaṃ jānāti yāya aññatitthiyānaṃ sāvake āvaṭṭetī”ti. “Aṭṭhānaṃ kho etaṃ, tapassi, anavakāso yaṃ upāli gahapati samaṇassa gotamassa sāvakattaṃ upagaccheyya. Ṭhānañca kho etaṃ vijjati yaṃ samaṇo gotamo upālissa gahapatissa sāvakattaṃ upagaccheyya. Gaccha tvaṃ, gahapati, samaṇassa gotamassa imasmiṃ kathāvatthusmiṃ vādaṃ āropehi. Ahaṃ vā hi, gahapati, samaṇassa gotamassa vādaṃ āropeyyaṃ, dīghatapassī vā nigaṇṭho, tvaṃ vā”ti. “Evaṃ, bhante”ti kho upāli gahapati nigaṇṭhassa nāṭaputtassa paṭissutvā uṭṭhāyāsanā nigaṇṭhaṃ nāṭaputtaṃ abhivādetvā padakkhiṇaṃ katvā yena pāvārikambavanaṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho upāli gahapati bhagavantaṃ etadavoca – “āgamā nu khvidha, bhante, dīghatapassī nigaṇṭho”ti?

“Āgamā khvidha, gahapati, dīghatapassī nigaṇṭho”ti.

“Ahu kho pana te, bhante, dīghatapassinā nigaṇṭhena saddhiṃ kocideva kathāsallāpo”ti?

“Ahu kho me, gahapati, dīghatapassinā nigaṇṭhena saddhiṃ kocideva kathāsallāpo”ti.

“Yathā kathaṃ pana te, bhante, ahu dīghatapassinā nigaṇṭhena saddhiṃ kocideva kathāsallāpo”ti?

Atha kho bhagavā yāvatako ahosi dīghatapassinā nigaṇṭhena saddhiṃ kathāsallāpo taṃ sabbaṃ upālissa gahapatissa ārocesi.

61. Evaṃ vutte, upāli gahapati bhagavantaṃ etadavoca – “sādhu sādhu, bhante tapassī! Yathā taṃ sutavatā sāvakena sammadeva satthusāsanaṃ ājānantena evamevaṃ dīghatapassinā nigaṇṭhena bhagavato byākataṃ. Kiñhi sobhati chavo manodaṇḍo imassa evaṃ oḷārikassa kāyadaṇḍassa upanidhāya? Atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti. “Sace kho tvaṃ, gahapati, sacce patiṭṭhāya manteyyāsi siyā no ettha kathāsallāpo”ti. “Sacce ahaṃ, bhante, patiṭṭhāya mantessāmi; hotu no ettha kathāsallāpo”ti.

62. “Taṃ kiṃ maññasi, gahapati, idhassa nigaṇṭho ābādhiko dukkhito bāḷhagilāno sītodakapaṭikkhitto uṇhodakapaṭisevī. So sītodakaṃ alabhamāno kālaṅkareyya. Imassa pana, gahapati, nigaṇṭho nāṭaputto katthūpapattiṃ paññapetī”ti?

“Atthi, bhante, manosattā nāma devā tattha so upapajjati”.

“Taṃ kissa hetu”?

“Asu hi, bhante, manopaṭibaddho kālaṅkarotī”ti.

“Manasi karohi, gahapati [gahapati gahapati manasi karohi (sī. syā. kaṃ.), gahapati manasi karohi (ka.), gahapati gahapati (pī.)], manasi karitvā kho, gahapati, byākarohi. Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ. Bhāsitā kho pana te, gahapati, esā vācā – ‘sacce ahaṃ, bhante, patiṭṭhāya mantessāmi, hotu no ettha kathāsallāpo’”ti. “Kiñcāpi, bhante, bhagavā evamāha, atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti.

63. “Taṃ kiṃ maññasi, gahapati, idhassa nigaṇṭho nāṭaputto cātuyāmasaṃvarasaṃvuto sabbavārivārito sabbavāriyutto sabbavāridhuto sabbavāriphuṭo. So abhikkamanto paṭikkamanto bahū khuddake pāṇe saṅghātaṃ āpādeti. Imassa pana, gahapati, nigaṇṭho nāṭaputto kaṃ vipākaṃ paññapetī”ti?

“Asañcetanikaṃ, bhante, nigaṇṭho nāṭaputto no mahāsāvajjaṃ paññapetī”ti.

“Sace pana, gahapati, cetetī”ti?

“Mahāsāvajjaṃ, bhante, hotī”ti.

“Cetanaṃ pana, gahapati, nigaṇṭho nāṭaputto kismiṃ paññapetī”ti?

“Manodaṇḍasmiṃ, bhante”ti.

“Manasi karohi, gahapati, manasi karitvā kho, gahapati, byākarohi. Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ. Bhāsitā kho pana te, gahapati, esā vācā – ‘sacce ahaṃ, bhante, patiṭṭhāya mantessāmi; hotu no ettha kathāsallāpo’”ti. “Kiñcāpi, bhante, bhagavā evamāha, atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti.

64. “Taṃ kiṃ maññasi, gahapati, ayaṃ nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā”ti?

“Evaṃ, bhante, ayaṃ nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā”ti.

“Taṃ kiṃ maññasi, gahapati, idha puriso āgaccheyya ukkhittāsiko. So evaṃ vadeyya – ‘ahaṃ yāvatikā imissā nāḷandāya pāṇā te ekena khaṇena ekena muhuttena ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ karissāmī’ti. Taṃ kiṃ maññasi, gahapati, pahoti nu kho so puriso yāvatikā imissā nāḷandāya pāṇā te ekena khaṇena ekena muhuttena ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kātun”ti?

“Dasapi, bhante, purisā, vīsampi, bhante, purisā, tiṃsampi, bhante, purisā, cattārīsampi, bhante, purisā, paññāsampi, bhante, purisā nappahonti yāvatikā imissā nāḷandāya pāṇā te ekena khaṇena ekena muhuttena ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kātuṃ. Kiñhi sobhati eko chavo puriso”ti!

“Taṃ kiṃ maññasi, gahapati, idha āgaccheyya samaṇo vā brāhmaṇo vā iddhimā cetovasippatto. So evaṃ vadeyya – ‘ahaṃ imaṃ nāḷandaṃ ekena manopadosena bhasmaṃ karissāmī’ti. Taṃ kiṃ maññasi, gahapati, pahoti nu kho so samaṇo vā brāhmaṇo vā iddhimā cetovasippatto imaṃ nāḷandaṃ ekena manopadosena bhasmaṃ kātun”ti?

“Dasapi, bhante, nāḷandā, vīsampi nāḷandā, tiṃsampi nāḷandā, cattārīsampi nāḷandā, paññāsampi nāḷandā pahoti so samaṇo vā brāhmaṇo vā iddhimā cetovasippatto ekena manopadosena bhasmaṃ kātuṃ. Kiñhi sobhati ekā chavā nāḷandā”ti!

“Manasi karohi, gahapati, manasi karitvā kho, gahapati, byākarohi. Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ. Bhāsitā kho pana te, gahapati, esā vācā – ‘sacce ahaṃ, bhante, patiṭṭhāya mantessāmi; hotu no ettha kathāsallāpo’”ti.

“Kiñcāpi, bhante, bhagavā evamāha, atha kho kāyadaṇḍova mahāsāvajjataro pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā vacīdaṇḍo, no tathā manodaṇḍo”ti.

65. “Taṃ kiṃ maññasi, gahapati, sutaṃ te daṇḍakīraññaṃ [daṇḍakāraññaṃ (sī. pī.)] kāliṅgāraññaṃ majjhāraññaṃ [mejjhāraññaṃ (sī. syā. kaṃ. pī.)] mātaṅgāraññaṃ araññaṃ araññabhūtan”ti?

“Evaṃ, bhante, sutaṃ me daṇḍakīraññaṃ kāliṅgāraññaṃ majjhāraññaṃ mātaṅgāraññaṃ araññaṃ araññabhūtan”ti.

“Taṃ kiṃ maññasi, gahapati, kinti te sutaṃ kena taṃ daṇḍakīraññaṃ kāliṅgāraññaṃ majjhāraññaṃ mātaṅgāraññaṃ araññaṃ araññabhūtan”ti?

“Sutaṃ metaṃ, bhante, isīnaṃ manopadosena taṃ daṇḍakīraññaṃ kāliṅgāraññaṃ majjhāraññaṃ mātaṅgāraññaṃ araññaṃ araññabhūtan”ti.

“Manasi karohi, gahapati, manasi karitvā kho, gahapati, byākarohi. Na kho te sandhiyati purimena vā pacchimaṃ, pacchimena vā purimaṃ. Bhāsitā kho pana te, gahapati, esā vācā – ‘sacce ahaṃ, bhante, patiṭṭhāya mantessāmi; hotu no ettha kathāsallāpo’”ti.

66. “Purimenevāhaṃ, bhante, opammena bhagavato attamano abhiraddho. Api cāhaṃ imāni bhagavato vicitrāni pañhapaṭibhānāni sotukāmo, evāhaṃ bhagavantaṃ paccanīkaṃ kātabbaṃ amaññissaṃ. Abhikkantaṃ, bhante, abhikkantaṃ, bhante! Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti; evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.

67. “Anuviccakāraṃ kho, gahapati, karohi, anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī”ti. “Imināpāhaṃ, bhante, bhagavato bhiyyosomattāya attamano abhiraddho yaṃ maṃ bhagavā evamāha – ‘anuviccakāraṃ kho, gahapati, karohi, anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī’ti. Mañhi, bhante, aññatitthiyā sāvakaṃ labhitvā kevalakappaṃ nāḷandaṃ paṭākaṃ parihareyyuṃ – ‘upāli amhākaṃ gahapati sāvakattaṃ upagato’ti. Atha ca pana maṃ bhagavā evamāha – ‘anuviccakāraṃ kho, gahapati, karohi, anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī’ti. Esāhaṃ, bhante, dutiyampi bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.

68. “Dīgharattaṃ kho te, gahapati, nigaṇṭhānaṃ opānabhūtaṃ kulaṃ yena nesaṃ upagatānaṃ piṇḍakaṃ dātabbaṃ maññeyyāsī”ti. “Imināpāhaṃ, bhante, bhagavato bhiyyosomattāya attamano abhiraddho yaṃ maṃ bhagavā evamāha – ‘dīgharattaṃ kho te, gahapati, nigaṇṭhānaṃ opānabhūtaṃ kulaṃ yena nesaṃ upagatānaṃ piṇḍakaṃ dātabbaṃ maññeyyāsī’ti. Sutaṃ metaṃ, bhante, samaṇo gotamo evamāha – ‘mayhameva dānaṃ dātabbaṃ, nāññesaṃ dānaṃ dātabbaṃ; mayhameva sāvakānaṃ dānaṃ dātabbaṃ, nāññesaṃ sāvakānaṃ dānaṃ dātabbaṃ; mayhameva dinnaṃ mahapphalaṃ, nāññesaṃ dinnaṃ mahapphalaṃ; mayhameva sāvakānaṃ dinnaṃ mahapphalaṃ, nāññesaṃ sāvakānaṃ dinnaṃ mahapphalan’ti. Atha ca pana maṃ bhagavā nigaṇṭhesupi dāne samādapeti. Api ca, bhante, mayamettha kālaṃ jānissāma. Esāhaṃ, bhante, tatiyampi bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.

69. Atha kho bhagavā upālissa gahapatissa anupubbiṃ kathaṃ [ānupubbīkathaṃ (sī.), ānupubbikathaṃ (pī.), anupubbikathaṃ (syā. kaṃ. ka.)] kathesi, seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ, kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, nekkhamme ānisaṃsaṃ pakāsesi. Yadā bhagavā aññāsi upāliṃ gahapatiṃ kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā taṃ pakāsesi – dukkhaṃ, samudayaṃ, nirodhaṃ, maggaṃ. Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya, evameva upālissa gahapatissa tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamman’ti. Atha kho upāli gahapati diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṃ etadavoca – “handa ca dāni mayaṃ, bhante, gacchāma, bahukiccā mayaṃ bahukaraṇīyā”ti. “Yassadāni tvaṃ, gahapati, kālaṃ maññasī”ti.

70. Atha kho upāli gahapati bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena sakaṃ nivesanaṃ tenupasaṅkami; upasaṅkamitvā dovārikaṃ āmantesi – “ajjatagge, samma dovārika, āvarāmi dvāraṃ nigaṇṭhānaṃ nigaṇṭhīnaṃ, anāvaṭaṃ dvāraṃ bhagavato bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ. Sace koci nigaṇṭho āgacchati tamenaṃ tvaṃ evaṃ vadeyyāsi – ‘tiṭṭha, bhante, mā pāvisi. Ajjatagge upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato. Āvaṭaṃ dvāraṃ nigaṇṭhānaṃ nigaṇṭhīnaṃ, anāvaṭaṃ dvāraṃ bhagavato bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ. Sace te, bhante, piṇḍakena attho, ettheva tiṭṭha, ettheva te āharissantī’”ti. “Evaṃ, bhante”ti kho dovāriko upālissa gahapatissa paccassosi.

71. Assosi kho dīghatapassī nigaṇṭho – “upāli kira gahapati samaṇassa gotamassa sāvakattaṃ upagato”ti. Atha kho dīghatapassī nigaṇṭho yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca – “sutaṃ metaṃ, bhante, upāli kira gahapati samaṇassa gotamassa sāvakattaṃ upagato”ti. “Aṭṭhānaṃ kho etaṃ, tapassi, anavakāso yaṃ upāli gahapati samaṇassa gotamassa sāvakattaṃ upagaccheyya. Ṭhānañca kho etaṃ vijjati yaṃ samaṇo gotamo upālissa gahapatissa sāvakattaṃ upagaccheyyā”ti. Dutiyampi kho dīghatapassī nigaṇṭho…pe… tatiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṃ nāṭaputtaṃ etadavoca – “sutaṃ metaṃ, bhante …pe… upālissa gahapatissa sāvakattaṃ upagaccheyyā”ti. “Handāhaṃ, bhante, gacchāmi yāva jānāmi yadi vā upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato yadi vā no”ti. “Gaccha tvaṃ, tapassi, jānāhi yadi vā upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato yadi vā no”ti.

72. Atha kho dīghatapassī nigaṇṭho yena upālissa gahapatissa nivesanaṃ tenupasaṅkami. Addasā kho dovāriko dīghatapassiṃ nigaṇṭhaṃ dūratova āgacchantaṃ. Disvāna dīghatapassiṃ nigaṇṭhaṃ etadavoca – “tiṭṭha, bhante, mā pāvisi. Ajjatagge upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato. Āvaṭaṃ dvāraṃ nigaṇṭhānaṃ nigaṇṭhīnaṃ, anāvaṭaṃ dvāraṃ bhagavato bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ. Sace te, bhante, piṇḍakena attho, ettheva tiṭṭha, ettheva te āharissantī”ti. “Na me, āvuso, piṇḍakena attho”ti vatvā tato paṭinivattitvā yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca – “saccaṃyeva kho, bhante, yaṃ upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato. Etaṃ kho te ahaṃ, bhante, nālatthaṃ na kho me, bhante, ruccati yaṃ upāli gahapati samaṇassa gotamassa vādaṃ āropeyya. Samaṇo hi, bhante, gotamo māyāvī āvaṭṭaniṃ māyaṃ jānāti yāya aññatitthiyānaṃ sāvake āvaṭṭetīti. Āvaṭṭo kho te, bhante, upāli gahapati samaṇena gotamena āvaṭṭaniyā māyāyā”ti. “Aṭṭhānaṃ kho etaṃ, tapassi, anavakāso yaṃ upāli gahapati samaṇassa gotamassa sāvakattaṃ upagaccheyya. Ṭhānañca kho etaṃ vijjati yaṃ samaṇo gotamo upālissa gahapatissa sāvakattaṃ upagaccheyyā”ti. Dutiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṃ nāṭaputtaṃ etadavoca – “saccaṃyeva, bhante…pe… upālissa gahapatissa sāvakattaṃ upagaccheyyā”ti. Tatiyampi kho dīghatapassī nigaṇṭho nigaṇṭhaṃ nāṭaputtaṃ etadavoca – “saccaṃyeva kho, bhante…pe… upālissa gahapatissa sāvakattaṃ upagaccheyyā”ti. “Handa cāhaṃ, tapassi, gacchāmi yāva cāhaṃ sāmaṃyeva jānāmi yadi vā upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato yadi vā no”ti.

Atha kho nigaṇṭho nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṃ yena upālissa gahapatissa nivesanaṃ tenupasaṅkami. Addasā kho dovāriko nigaṇṭhaṃ nāṭaputtaṃ dūratova āgacchantaṃ. Disvāna nigaṇṭhaṃ nāṭaputtaṃ etadavoca – “tiṭṭha, bhante, mā pāvisi. Ajjatagge upāli gahapati samaṇassa gotamassa sāvakattaṃ upagato. Āvaṭaṃ dvāraṃ nigaṇṭhānaṃ nigaṇṭhīnaṃ, anāvaṭaṃ dvāraṃ bhagavato bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ. Sace te, bhante, piṇḍakena attho, ettheva tiṭṭha, ettheva te āharissantī”ti. “Tena hi, samma dovārika, yena upāli gahapati tenupasaṅkama; upasaṅkamitvā upāliṃ gahapatiṃ evaṃ vadehi – ‘nigaṇṭho, bhante, nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṃ bahidvārakoṭṭhake ṭhito; so te dassanakāmo’”ti. “Evaṃ, bhante”ti kho dovāriko nigaṇṭhassa nāṭaputtassa paṭissutvā yena upāli gahapati tenupasaṅkami; upasaṅkamitvā upāliṃ gahapatiṃ etadavoca – “nigaṇṭho, bhante, nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṃ bahidvārakoṭṭhake ṭhito; so te dassanakāmo”ti. “Tena hi, samma dovārika, majjhimāya dvārasālāya āsanāni paññapehī”ti. “Evaṃ, bhante”ti kho dovāriko upālissa gahapatissa paṭissutvā majjhimāya dvārasālāya āsanāni paññapetvā yena upāli gahapati tenupasaṅkami; upasaṅkamitvā upāliṃ gahapatiṃ etadavoca – “paññattāni kho, bhante, majjhimāya dvārasālāya āsanāni. Yassadāni kālaṃ maññasī”ti.

73. Atha kho upāli gahapati yena majjhimā dvārasālā tenupasaṅkami; upasaṅkamitvā yaṃ tattha āsanaṃ aggañca seṭṭhañca uttamañca paṇītañca tattha sāmaṃ nisīditvā dovārikaṃ āmantesi – “tena hi, samma dovārika, yena nigaṇṭho nāṭaputto tenupasaṅkama; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ evaṃ vadehi – ‘upāli, bhante, gahapati evamāha – pavisa kira, bhante, sace ākaṅkhasī’”ti. “Evaṃ, bhante”ti kho dovāriko upālissa gahapatissa paṭissutvā yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca – “upāli, bhante, gahapati evamāha – ‘pavisa kira, bhante, sace ākaṅkhasī’”ti. Atha kho nigaṇṭho nāṭaputto mahatiyā nigaṇṭhaparisāya saddhiṃ yena majjhimā dvārasālā tenupasaṅkami. Atha kho upāli gahapati – yaṃ sudaṃ pubbe yato passati nigaṇṭhaṃ nāṭaputtaṃ dūratova āgacchantaṃ disvāna tato paccuggantvā yaṃ tattha āsanaṃ aggañca seṭṭhañca uttamañca paṇītañca taṃ uttarāsaṅgena sammajjitvā [pamajjitvā (sī. pī.)] pariggahetvā nisīdāpeti so – dāni yaṃ tattha āsanaṃ aggañca seṭṭhañca uttamañca paṇītañca tattha sāmaṃ nisīditvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca – “saṃvijjanti kho, bhante, āsanāni; sace ākaṅkhasi, nisīdā”ti. Evaṃ vutte, nigaṇṭho nāṭaputto upāliṃ gahapatiṃ etadavoca – “ummattosi tvaṃ, gahapati, dattosi tvaṃ, gahapati! ‘Gacchāmahaṃ, bhante, samaṇassa gotamassa vādaṃ āropessāmī’ti gantvā mahatāsi vādasaṅghāṭena paṭimukko āgato. Seyyathāpi, gahapati, puriso aṇḍahārako gantvā ubbhatehi aṇḍehi āgaccheyya, seyyathā vā pana gahapati puriso akkhikahārako gantvā ubbhatehi akkhīhi āgaccheyya; evameva kho tvaṃ, gahapati, ‘gacchāmahaṃ, bhante, samaṇassa gotamassa vādaṃ āropessāmī’ti gantvā mahatāsi vādasaṅghāṭena paṭimukko āgato. Āvaṭṭosi kho tvaṃ, gahapati, samaṇena gotamena āvaṭṭaniyā māyāyā”ti.

74. “Bhaddikā, bhante, āvaṭṭanī māyā; kalyāṇī, bhante, āvaṭṭanī māyā; piyā me, bhante, ñātisālohitā imāya āvaṭṭaniyā āvaṭṭeyyuṃ; piyānampi me assa ñātisālohitānaṃ dīgharattaṃ hitāya sukhāya; sabbe cepi, bhante, khattiyā imāya āvaṭṭaniyā āvaṭṭeyyuṃ; sabbesānampissa khattiyānaṃ dīgharattaṃ hitāya sukhāya; sabbe cepi, bhante, brāhmaṇā…pe… vessā…pe… suddā imāya āvaṭṭaniyā āvaṭṭeyyuṃ; sabbesānampissa suddānaṃ dīgharattaṃ hitāya sukhāya; sadevako cepi, bhante, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā imāya āvaṭṭaniyā āvaṭṭeyyuṃ; sadevakassapissa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṃ hitāya sukhāyāti. Tena hi, bhante, upamaṃ te karissāmi. Upamāya pidhekacce viññū purisā bhāsitassa atthaṃ ājānanti.

75. “Bhūtapubbaṃ, bhante, aññatarassa brāhmaṇassa jiṇṇassa vuḍḍhassa mahallakassa daharā māṇavikā pajāpatī ahosi gabbhinī upavijaññā. Atha kho, bhante, sā māṇavikā taṃ brāhmaṇaṃ etadavoca – ‘gaccha tvaṃ, brāhmaṇa, āpaṇā makkaṭacchāpakaṃ kiṇitvā ānehi, yo me kumārakassa kīḷāpanako bhavissatī’ti. Evaṃ vutte, so brāhmaṇo taṃ māṇavikaṃ etadavoca – ‘āgamehi tāva, bhoti, yāva vijāyati. Sace tvaṃ, bhoti, kumārakaṃ vijāyissasi, tassā te ahaṃ āpaṇā makkaṭacchāpakaṃ kiṇitvā ānessāmi, yo te kumārakassa kīḷāpanako bhavissati. Sace pana tvaṃ, bhoti, kumārikaṃ vijāyissasi, tassā te ahaṃ āpaṇā makkaṭacchāpikaṃ kiṇitvā ānessāmi, yā te kumārikāya kīḷāpanikā bhavissatī’ti. Dutiyampi kho, bhante, sā māṇavikā…pe… tatiyampi kho, bhante, sā māṇavikā taṃ brāhmaṇaṃ etadavoca – ‘gaccha tvaṃ, brāhmaṇa, āpaṇā makkaṭacchāpakaṃ kiṇitvā ānehi, yo me kumārakassa kīḷāpanako bhavissatī’ti. Atha kho, bhante, so brāhmaṇo tassā māṇavikāya sāratto paṭibaddhacitto āpaṇā makkaṭacchāpakaṃ kiṇitvā ānetvā taṃ māṇavikaṃ etadavoca – ‘ayaṃ te, bhoti, āpaṇā makkaṭacchāpako kiṇitvā ānīto, yo te kumārakassa kīḷāpanako bhavissatī’ti. Evaṃ vutte, bhante, sā māṇavikā taṃ brāhmaṇaṃ etadavoca – ‘gaccha tvaṃ, brāhmaṇa, imaṃ makkaṭacchāpakaṃ ādāya yena rattapāṇi rajataputto tenupasaṅkama; upasaṅkamitvā rattapāṇiṃ rajakaputtaṃ evaṃ vadehi – icchāmahaṃ, samma rattapāṇi, imaṃ makkaṭacchāpakaṃ pītāvalepanaṃ nāma raṅgajātaṃ rajitaṃ ākoṭitapaccākoṭitaṃ ubhatobhāgavimaṭṭhan’ti.

“Atha kho, bhante, so brāhmaṇo tassā māṇavikāya sāratto paṭibaddhacitto taṃ makkaṭacchāpakaṃ ādāya yena rattapāṇi rajakaputto tenupasaṅkami; upasaṅkamitvā rattapāṇiṃ rajakaputtaṃ etadavoca – ‘icchāmahaṃ, samma rattapāṇi, imaṃ makkaṭacchāpakaṃ pītāvalepanaṃ nāma raṅgajātaṃ rajitaṃ ākoṭitapaccākoṭitaṃ ubhatobhāgavimaṭṭhan’ti. Evaṃ vutte, bhante, rattapāṇi rajakaputto taṃ brāhmaṇaṃ etadavoca – ‘ayaṃ kho te, makkaṭacchāpako raṅgakkhamo hi kho, no ākoṭanakkhamo, no vimajjanakkhamo’ti. Evameva kho, bhante, bālānaṃ nigaṇṭhānaṃ vādo raṅgakkhamo hi kho bālānaṃ no paṇḍitānaṃ, no anuyogakkhamo, no vimajjanakkhamo. Atha kho, bhante, so brāhmaṇo aparena samayena navaṃ dussayugaṃ ādāya yena rattapāṇi rajakaputto tenupasaṅkami; upasaṅkamitvā rattapāṇiṃ rajakaputtaṃ etadavoca – ‘icchāmahaṃ, samma rattapāṇi, imaṃ navaṃ dussayugaṃ pītāvalepanaṃ nāma raṅgajātaṃ rajitaṃ ākoṭitapaccākoṭitaṃ ubhatobhāgavimaṭṭhan’ti. Evaṃ vutte, bhante, rattapāṇi rajakaputto taṃ brāhmaṇaṃ etadavoca – ‘idaṃ kho te, bhante, navaṃ dussayugaṃ raṅgakkhamañceva ākoṭanakkhamañca vimajjanakkhamañcā’ti. Evameva kho, bhante, tassa bhagavato vādo arahato sammāsambuddhassa raṅgakkhamo ceva paṇḍitānaṃ no bālānaṃ, anuyogakkhamo ca vimajjanakkhamo cā”ti.

“Sarājikā kho, gahapati, parisā evaṃ jānāti – ‘upāli gahapati nigaṇṭhassa nāṭaputtassa sāvako’ti. Kassa taṃ, gahapati, sāvakaṃ dhāremā”ti? Evaṃ vutte, upāli gahapati uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca – “tena hi, bhante, suṇohi yassāhaṃ sāvako”ti –

76.

“Dhīrassa vigatamohassa, pabhinnakhīlassa vijitavijayassa;

Anīghassa susamacittassa, vuddhasīlassa sādhupaññassa;

Vesamantarassa [vessantarassa (sī. pī.)] vimalassa, bhagavato tassa sāvakohamasmi.

“Akathaṃkathissa tusitassa, vantalokāmisassa muditassa;

Katasamaṇassa manujassa, antimasārīrassa narassa;

Anopamassa virajassa, bhagavato tassa sāvakohamasmi.

“Asaṃsayassa kusalassa, venayikassa sārathivarassa;

Anuttarassa ruciradhammassa, nikkaṅkhassa pabhāsakassa [pabhāsakarassa (sī. syā. pī.)];

Mānacchidassa vīrassa, bhagavato tassa sāvakohamasmi.

“Nisabhassa appameyyassa, gambhīrassa monapattassa;

Khemaṅkarassa vedassa, dhammaṭṭhassa saṃvutattassa;

Saṅgātigassa muttassa, bhagavato tassa sāvakohamasmi.

“Nāgassa pantasenassa, khīṇasaṃyojanassa muttassa;

Paṭimantakassa [paṭimantassa (ka.)] dhonassa, pannadhajassa vītarāgassa;

Dantassa nippapañcassa, bhagavato tassa sāvakohamasmi.

“Isisattamassa akuhassa, tevijjassa brahmapattassa;

Nhātakassa [nahātakassa (sī. syā. pī.)] padakassa, passaddhassa viditavedassa;

Purindadassa sakkassa, bhagavato tassa sāvakohamasmi.

“Ariyassa bhāvitattassa, pattipattassa veyyākaraṇassa;

Satimato vipassissa, anabhinatassa no apanatassa;

Anejassa vasippattassa, bhagavato tassa sāvakohamasmi.

“Samuggatassa [sammaggatassa (sī. syā. pī.)] jhāyissa, ananugatantarassa suddhassa;

Asitassa hitassa [appahīnassa (sī. pī.), appabhītassa (syā.)], pavivittassa aggappattassa;

Tiṇṇassa tārayantassa, bhagavato tassa sāvakohamasmi.

“Santassa bhūripaññassa, mahāpaññassa vītalobhassa;

Tathāgatassa sugatassa, appaṭipuggalassa asamassa;

Visāradassa nipuṇassa, bhagavato tassa sāvakohamasmi.

“Taṇhacchidassa buddhassa, vītadhūmassa anupalittassa;

Āhuneyyassa yakkhassa, uttamapuggalassa atulassa;

Mahato yasaggapattassa, bhagavato tassa sāvakohamasmī”ti.

77. “Kadā saññūḷhā pana te, gahapati, ime samaṇassa gotamassa vaṇṇā”ti? “Seyyathāpi, bhante, nānāpupphānaṃ mahāpuppharāsi, tamenaṃ dakkho mālākāro vā mālākārantevāsī vā vicittaṃ mālaṃ gantheyya; evameva kho, bhante, so bhagavā anekavaṇṇo anekasatavaṇṇo. Ko hi, bhante, vaṇṇārahassa vaṇṇaṃ na karissatī”ti? Atha kho nigaṇṭhassa nāṭaputtassa bhagavato sakkāraṃ asahamānassa tattheva uṇhaṃ lohitaṃ mukhato uggacchīti [uggañchi (sī. syā. pī.)].

Upālisuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

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第五十六 优波离经 Upālisuttaṃ

我是这样听说的。

那时，世尊住在那烂陀的波婆离芒果园。那时，离系派的若提子和离系派的大众一起，也住在那烂陀。这时，这位离系派的长苦行者在那烂陀乞食完毕，吃过饭从乞食处回来后，前往波婆离芒果园世尊那里。到了之后，向世尊问候，相互说了些友善问候的话后，站在一边。世尊对站在一边的离系派长苦行者说：“苦行者！这里有座位，如果你愿意，就坐吧！” 这样说了后，离系派的长苦行者拿了一个低座，在一边坐下。世尊对坐在一边的离系派长苦行者说：

“苦行者，离系派的若提子对于恶业的造作和发生，施设（安立）了多少种业呢？”［苦行者说：］“朋友乔达摩！离系派的若提子不常用‘业，业’来施设；朋友乔达摩！离系派的若提子通常是用‘惩罚，惩罚’来施设的。”［世尊说：］“苦行者！那么，离系派的若提子对于恶业的造作和发生，施设了多少种惩罚呢？”［苦行者说：］“朋友乔达摩！离系派的若提子对于恶业的造作和发生，施设了三种惩罚，即：身罚、语罚、意罚。”［世尊说：］“苦行者！那身罚、语罚、意罚，是各自不同的吗？”［苦行者说：］“朋友乔达摩！身罚、语罚、意罚是各自不同的。”［世尊说：］“苦行者！在这三种如此区分、如此不同的惩罚中，离系派的若提子对于恶业的造作和发生，施设哪种惩罚为罪过最重的呢？是身罚？是语罚？还是意罚？”［苦行者说：］“朋友乔达摩！在这三种如此区分、如此不同的惩罚中，离系派的若提子对于恶业的造作和发生，施设身罚为罪过最重，语罚不是这样，意罚也不是这样。”［世尊说：］“苦行者！你说‘身罚为罪过最重’吗？”［苦行者说：］“朋友乔达摩！我说的是‘身罚’。”［世尊又问：］“苦行者！你说的是‘身罚’吗？”［苦行者又答：］“朋友乔达摩！我说的是‘身罚’。”［世尊第三次问：］“苦行者！你说的是‘身罚’吗？”［苦行者第三次答：］“朋友乔达摩！我说的是‘身罚’。” 像这样，世尊就这个论点向离系派长苦行者确认了三次。

这样说了后，离系派长苦行者对世尊说：“朋友乔达摩！那么，对于恶业的造作和发生，您施设多少种惩罚呢？”［世尊说：］“苦行者！如来不常用‘惩罚，惩罚’来施设。苦行者！如来通常是用‘业，业’来施设的。”［苦行者说：］“朋友乔达摩！对于恶业的造作和发生，您施设多少种业呢？”［世尊说：］“苦行者！对于恶业的造作和发生，我施设三种业，即身业、语业、意业。”［苦行者说：］“朋友乔达摩！那身业、语业、意业是各自不同的吗？”［世尊说：］“苦行者！身业、语业及意业是各自不同的。”［苦行者说：］“朋友乔达摩！在这三种如此区分、如此不同的业当中，对于恶业的造作和发生，您施设哪种业为罪过最重的呢？是身业？是语业？还是意业？”［世尊说：］“苦行者！在这三种如此区分、如此不同的业当中，对于恶业的造作和发生，我施设意业为罪过最重。身业不是这样，语业也不是这样。”［苦行者说：］“朋友乔达摩！您说‘意业为罪过最重’吗？”［世尊说：］“苦行者！我说的是‘意业’。”……乃至……“朋友乔达摩！您说的是‘意业’吗？”［世尊说：］“苦行者！我说的是‘意业’。” 像这样，离系派长苦行者就这个论点向世尊确认了三次后，从座位上站起来，前往离系派若提子那里。

那时，离系派若提子正与以优波离为首的、在巴拉奇尼亚地方集会的大群在家信众坐在一起。离系派若提子远远看见长苦行者走来；看见后，对长苦行者说：“苦行者！你大白天的从哪里来啊？”［苦行者说：］“师尊！我从沙门乔达摩那里来。”［若提子说：］“苦行者！你和沙门乔达摩有什么交谈吗？”“师尊！我和沙门乔达摩有所交谈。”［若提子说：］“苦行者！你和沙门乔达摩谈了些什么呢？” 于是，离系派长苦行者把和世尊交谈的所有内容都告诉了若提子。离系派若提子在长苦行者说完后，这样说道：“很好！很好！苦行者！就像一位正确理解导师教诲的有闻弟子那样，离系派的长苦行者你已经这样为沙门乔达摩作了回答！微不足道的意罚怎能和如此粗重的身罚相比呢？确实，对于恶业的造作和发生，身罚才是罪过最重的，语罚不是这样，意罚也不是这样。”

这样说了后，居士优波离对离系若提子说：“师尊长苦行者，真是太好了！太好了！实实在在就像一位正确理解导师教诲的有闻弟子那样，尊贵的长苦行者已经这样为沙门乔达摩作了回答！微不足道的意罚怎能和如此粗重的身罚相比呢？确实，对于恶业的造作和发生，身罚才是罪过最重的，语罚不是这样，意罚也不是这样。师尊！我也要去沙门乔达摩那里，就这个论点驳倒他。如果沙门乔达摩对我坚持他的主张，就像尊贵的长苦行者所确定的那样；就像一个强壮的人抓住长毛羊的毛，能拖它、拉它、来回拖拽它一样；我就要用辩论来拖他、拉他、来回拖拽沙门乔达摩；又或者像一个强壮的酿酒师，把一个大酒糟滤袋扔进深水池里，抓住它的角来拖它、拉它、来回拖拽它一样，我就要用辩论来拖他、拉他、来回拖拽沙门乔达摩；又或者像一个强壮的滤酒人，抓住毛筛的边沿，抖它、摇它、摔打它一样，我就要用辩论来抖他、摇他、摔打沙门乔达摩；又或者像一头六十岁的大象，进入深深的莲花池，玩一种叫做‘麻布洗’的游戏一样，我想我要和沙门乔达摩玩一场‘麻布洗’的游戏。师尊！我现在就去，就这个论点驳倒沙门乔达摩。”［若提子说：］“居士！你去吧，去就这个论点驳斥沙门乔达摩。居士！我或者离系派长苦行者，或者你，都能驳倒沙门乔达摩。”

听了这话，离系派长苦行者对离系若提子说：“师尊！我不喜欢优波离居士要去驳斥沙门乔达摩这件事。师尊！沙门乔达摩是个魔术师，他知道那种能引诱外道弟子的幻术。”［若提子说：］“苦行者！这是不可能的、没机会发生的：优波离居士成为沙门乔达摩的弟子；反而有这个可能：沙门乔达摩成为优波离居士的弟子。居士！你去吧，去就这个论点和沙门乔达摩辩论。我或者离系派长苦行者，或者你，都能驳倒沙门乔达摩。” 第二次……乃至……第三次，离系派长苦行者对若提子说：“师尊！我不喜欢优波离居士要去驳斥沙门乔达摩这件事。师尊！沙门乔达摩是个魔术师，他知道那种能引诱外道弟子的幻术。”［若提子说：］“苦行者！这是不可能的、没机会发生的：优波离居士成为沙门乔达摩的弟子；反而有这个可能：沙门乔达摩成为优波离居士的弟子。居士！你去吧，去就这个论点和沙门乔达摩辩论。我或者离系派长苦行者，或者你，都能驳倒沙门乔达摩。” 居士优波离对离系若提子回答说：“好的，师尊！” 从座位上起来，向若提子行礼，右绕之后，前往波婆离芒果园世尊那里。到了之后，向世尊行礼，坐在一边；坐在一边的居士优波离对世尊说：“师尊！离系派长苦行者曾来过这里吗？”［世尊说：］“居士！离系派长苦行者曾来过这里。”［优波离说：］“师尊！您和离系派长苦行者有什么交谈吗？”［世尊说：］“居士！我和离系派长苦行者有所交谈。”［优波离说：］“师尊！您和离系派长苦行者谈了些什么呢？” 于是，世尊将与离系派长苦行者的所有交谈内容，都告诉了居士优波离。这样说了后，居士优波离对世尊说：“师尊！长苦行者真是太好了！太好了！实实在在就像一位正确理解导师教诲的有闻弟子那样，离系派长苦行者已经那样对世尊作了回答！微不足道的意罚怎能和如此粗重的身罚相比呢？确实，对于恶业的造作和发生，身罚才是罪过最重的，语罚不是这样，意罚也不是这样。”［世尊说：］“居士！如果你愿意立足于真理来讨论，我们就可以在这里讨论。”［优波离说：］“师尊！我愿意立足于真理来讨论，我们就在这里讨论吧。”

［世尊说］：“居士！你认为如何？假设这里有一位离系派信徒，生病、痛苦、病重，他不能碰冷水，只能用热水。如果他得不到冷水就会死去。居士！对于他，离系派的若提子会说他往生到哪里去呢？”［优波离说：］“尊者！有个叫做‘意着天’的天界，他会往生到那里。为什么呢？师尊！因为他死的时候心意是执着的。”［世尊说：］“居士！居士！你要仔细思考后再回答；你后面说的话和你前面说的不一致啊。居士！你先前确实说过：‘师尊！我愿意立足于真理来讨论，我们就在这里讨论吧？’”［优波离说：］“师尊！虽然世尊您这么说，可是身罚对于恶业的造作和发生才是罪过最重的，语罚不是这样，意罚也不是这样。”［世尊说：］“居士！你认为如何？假设这里有一位离系派信徒，遵守四重防护戒律：通过防护一切（恶）水，防护一切（恶）水而完满，防护一切（恶）水而清净，防护一切（恶）水而遍满。但他在来回行走时，杀害了很多微小的生物。居士！对于这件事，离系派的若提子施设什么果报呢？”［优波离说：］“师尊！如果不是故意的，离系派的若提子不安立为重罪。”［世尊说：］“居士！如果他是故意的呢？”［优波离说：］“那就是重罪了，师尊！”［世尊说：］“居士！离系派的若提子把‘意图’安立在什么里面呢？”［优波离说：］“在‘意罚’里，师尊！”［世尊说：］“居士！居士！你要仔细思考后再回答，你后面说的话和你前面说的不一致啊。居士！你先前确实说过：‘师尊！我愿意立足于真理来讨论，我们就在这里讨论吧？’”［优波离说：］“师尊！虽然世尊您这么说，但是身罚对于恶业的造作和发生才是罪过最重的，语罚不是这样，意罚也不是这样。”

［世尊说：］“居士！你认为如何？这座那烂陀城是富裕、繁荣，人口众多、人民密集的吗？”［优波离说：］“是的，师尊！这座那烂陀城富裕、繁荣，人口众多、人民密集。”［世尊说：］“居士！你认为如何？假设这里有个人拔出剑来，说：‘我要在顷刻之间、一瞬间，把这座那烂陀城所有的生物都变成一堆肉、一座肉山。’居士！你认为如何？那个人，能将在顷刻之间、一瞬间，把这座那烂陀城所有的生物都变成一堆肉、一座肉山吗？”［优波离说：］“师尊！别说一个人了，就算是十个、二十个、三十个、四十个、五十个人，也不能在顷刻之间、一瞬间，把这座那烂陀城所有的生物都变成一堆肉、一座肉山。一个区区凡夫怎么可能做到呢？”［世尊说：］“居士！你认为如何？假设这里来了一位有神通、心得自在的沙门或婆罗门，说：‘我要用一个恶意，把这座那烂陀城化为灰烬。’居士！你认为如何？那位有神通、心得自在的沙门、婆罗门能用一个恶意把那烂陀城化为灰烬吗？”［优波离说：］“师尊！别说一座区区的那烂陀城，就算是十座那烂陀城、二十座、三十座、四十座、五十座那烂陀城，那位有神通、心得自在的沙门或婆罗门也能用一个恶意把它们化为灰烬！何况是一座卑劣的那烂陀城呢！”［世尊说：］“居士！居士！你要仔细思考后再回答；你后面说的话和你前面说的不一致啊。居士！你先前确实说过：‘师尊！我愿意立足于真理来讨论，我们就在这里讨论吧？’”［优波离说：］“师尊！虽然世尊您这么说，但是这身罚对于恶业的造作和发生才是罪过最重的，语罚不是这样，意罚也不是这样。”［世尊说：］“居士！你认为如何？你听说过丹达卡森林、迦林伽森林、梅加森林、马棠伽森林变成了荒无人烟的森林吗？”［优波离说：］“是的，师尊！我听说过：‘丹达卡森林、迦林伽森林、梅加森林、马棠伽森林变成了荒无人烟的森林。’”［世尊说：］“居士！你认为如何？你听说是谁让那丹达卡森林、迦林伽森林、梅加森林、马棠伽森林变成了荒无人烟的森林吗？”［优波离说：］“师尊！我曾听说过：‘是由于仙人们的恶意，那丹达卡森林、迦林伽森林、梅加森林、马棠伽森林才变成了荒无人烟的森林。’”［世尊说：］“居士！居士！你要仔细思考后再回答，你后面说的话和你前面说的不一致啊。居士！你先前确实说过：‘师尊！我愿意立足于真理来讨论，我们就在这里讨论吧？’”

［优波离说：］“师尊！我对世尊您最初的譬喻就已经心悦诚服了；而且，我还想听世尊您对这些各种问题的精彩回答，所以我才假装要反对世尊。太好了！师尊！太好了！师尊！世尊，就好比扶正颠倒的东西，揭开遮蔽的东西，给迷路的人指明道路，在黑暗中带来油灯，让有眼睛的人能看见东西；同样地，世尊用种种方式阐明了法。师尊！在此！我皈依世尊，也皈依法及皈依比丘僧团，愿世尊接受我从今天起，尽形寿皈依佛、法、僧，成为优婆塞！”

世尊说：“居士！你应当仔细考虑，像你这样有名望的人，审慎行事是好的。”［优波离说：］“师尊！正因为世尊对我说：‘居士！你应当仔细考虑；像你这样有名望的人，审慎行事是好的。’ 我对世尊更加欢喜满意了。师尊！如果其他外道得到我做弟子，他们会拿着旗子在整个那烂陀城到处宣扬：‘优波离居士成为我们的弟子了！’ 而世尊却对我说：‘居士！你应当仔细考虑，像你这样有名望的人，审慎行事是好的。’ 师尊！在此！我第二次皈依世尊，皈依法、皈依僧团。愿世尊接受我从今天起，尽形寿皈依佛、法、僧，成为优婆塞！”

［世尊说：］“居士！长期以来，你家就像是供养离系派信徒的水井一样，他们来的时候，你应该记得考虑给他们布施食物。”［优波离说：］“师尊！正因为世尊对我说：‘居士！长期以来，你家就像是供养离系派信徒的水井一样，他们来的时候，你应该记得考虑给他们布施食物。’ 我对世尊更加欢喜满意了。师尊！我曾听过这样的话：沙门乔达摩说：‘应当只布施给我，不应布施给他人；应当只布施给我的弟子，不应布施给他人的弟子；只有布施给我才有大果报，布施给他人没有大果报；只有布施给我的弟子才有大果报，布施给他人的弟子没有大果报。’ 而世尊现在却鼓励我也要布施给那些离系派的人。师尊！关于这点，我们会知道什么时候该怎么做的。师尊！在此，我第三次皈依世尊，皈依法及皈依比丘僧团。愿世尊接受我从今天起，尽形寿皈依佛、法、僧，成为优婆塞！”

于是，世尊对居士优波离次第说法，即：讲说布施，讲说持戒，讲说生天之事，以及欲乐的过患、退堕、染污和出离的利益。当世尊了知优波离居士的心是顺从的、柔软的、没有遮障的、高昂的、清净的时；于是，便为他宣说了诸佛最核心的教法，即：苦、集、灭、道。就像洁净无染的布能很好地吸收染料一样；同样地，居士优波离就在那个座位上，远离尘垢，生起了法眼：“一切由因缘集起之法，皆将归于息灭。” 于是，居士优波离，见到了法，得到了法，了知了法，深入了法，在导师的教法中，已经断除了疑惑和犹豫不定、获得了无畏，不再依赖他人。他对世尊说：“师尊！我们有很多事、很多义务要处理，我们现在该告辞了。”［世尊说］“居士！现在你自己知道是时候了。”

那时，居士优波离对世尊的说法感到欢喜、随喜，从座位上起来，向世尊行礼，右绕之后，回到自己的住所。到了之后，叫来守门人说：“喂，守门人！从今天起，对离系派的男女修行人，我这儿的大门关闭了；对世尊的比丘、比丘尼、优婆塞、优婆夷们，大门是敞开的。如果有任何离系派的人来了，你就对他说：‘尊者！请留步，不要进来。从今天起，优波离居士已经成为沙门乔达摩的弟子了。大门对离系派的男女修行人关闭了；对世尊的比丘、比丘尼、优婆塞、优婆夷们是敞开的。尊者！如果您需要食物，请就在这里等着，会给您送出来。’” 那守门人回答优波离居士说：“是的，主人！”

离系派长苦行者听说：“传言居士优波离成了沙门乔达摩的弟子。” 于是，离系派长苦行者前往离系若提子那里。到了之后，对离系若提子说：“师尊！我听说：‘传言居士优波离成了沙门乔达摩的弟子。’”［若提子说：］“苦行者！这是不可能的、没机会发生的：优波离居士成为沙门乔达摩的弟子；反而有这个可能：沙门乔达摩成为居士优波离的弟子。” 第二次……乃至……第三次，离系派长苦行者对离系若提子说：“师尊！我听说：‘传言居士优波离成了沙门乔达摩的弟子。’”［若提子说：］“苦行者！这是不可能的、没机会发生的：优波离居士成为沙门乔达摩的弟子；反而有这个可能：沙门乔达摩成为优波离居士的弟子。”［长苦行者说：］“师尊！但是，为了弄清楚优波离居士是否真的成了沙门乔达摩的弟子，我想去看看。”［若提子说：］“苦行者！你去吧，去弄清楚优波离居士是否真的成了沙门乔达摩的弟子。”

于是，离系派长苦行者前往居士优波离的住所。守门人远远看见离系派长苦行者走来，对长苦行者说：“尊者请留步，不要进来。从今天起，居士优波离已经成为沙门乔达摩的弟子了，对离系派的男女修行人关闭了大门，对世尊的比丘、比丘尼、优婆塞、优婆夷们则敞开大门。尊者！如果您需要食物，请就在这里等着，会给您送出来。”［长苦行者］说：“朋友！我不需要食物。” 从那里返回，前往离系若提子那里。到了之后，对离系若提子说：“师尊！优波离居士真的成了沙门乔达摩的弟子了！师尊！我之前不是就告诉过您了吗：‘师尊！我不喜欢居士优波离要去驳斥沙门乔达摩这件事。师尊！沙门乔达摩是个魔术师，他知道那种能引诱外道弟子的幻术。’ 但您不相信。师尊！您的优波离居士现在已经被沙门乔达摩用那引诱人的幻术给引诱过去了！”［若提子说：］“苦行者！这是不可能的、没机会发生的：优波离居士成为沙门乔达摩的弟子；反而有这个可能：沙门乔达摩成为优波离居士的弟子。” 第二次……乃至……第三次，离系派的长苦行者对离系派若提子这样说：“师尊！居士优波离真的成了沙门乔达摩的弟子了。师尊！我之前不是就告诉过您了吗：‘师尊！我不喜欢居士优波离要去驳斥沙门乔达摩这件事。师尊！沙门乔达摩是个魔术师，他知道那种能引诱外道弟子的幻术。’ 但您不相信。师尊！您的优波离居士现在已经被沙门乔达摩用那引诱人的幻术给引诱过去了！”［若提子说：］“苦行者！这是不可能的、没机会发生的：优波离居士成为沙门乔达摩的弟子；反而有这个可能：沙门乔达摩成为优波离居士的弟子。苦行者！现在我要亲自去，弄清楚优波离居士是否真的成了沙门乔达摩的弟子。”

于是，离系若提子与离系派的大众一起前往居士优波离的住所。守门人远远看见离系若提子前来，对离系若提子说：“尊者！请留步，不要进来。从今天起，居士优波离已经成为沙门乔达摩的弟子了，对离系派的男女修行人关闭了大门，对世尊的比丘、比丘尼、优婆塞、优婆夷们则敞开大门。尊者！如果您需要食物，请就在这里等着，会给您送出来。”［若提子说：］“那么，喂，守门人！请去到居士优波离那里；到了之后，向居士优波离这样说：‘尊者！离系若提子和一大群离系派信徒正站在大门外，他想见您。’” 守门人回答离系若提子说：“好的，师尊！” 前往居士优波离那里；到了之后，向居士优波离这样说：“尊者！离系若提子和一大群离系派信徒正站在大门外，他想见您。”［优波离说：］“那么，喂，守门人！在中间门厅那里布置座位。” 守门人回答优波离说：“好的，尊者！” 在中间门厅布置好座位后，前往居士优波离那里；到了之后，对居士优波离这样说：“尊者！在中间门厅已经设好座位了，现在您看时间是否合适。” 于是，居士优波离前往中间门厅；到了之后，就在那里最好、最尊贵、最高、最殊胜的座位上亲自坐下，然后叫来守门人说：“喂，守门人！你去到离系若提子那里；到了之后，向离系若提子这样说：‘尊者！居士优波离这样说——尊者！如果您愿意，就请进来吧。’” 守门人回答优波离说：“好的，尊者！” 前往离系若提子那里；到了之后，对离系若提子说：“尊者！居士优波离这样说——尊者！如果您愿意，就请进来吧。” 于是，离系若提子与离系派的大众一起前往中间门厅那里。

以前，居士优波离只要远远看见离系若提子来了，就会跑上前去迎接，用自己的上衣擦拭那最好、最尊贵、最高、最殊胜的座位，扶他坐下。而他现在呢，却亲自坐在那最好、最尊贵、最高、最殊胜的座位上，对离系若提子说：“尊者！这里有座位，如果您愿意，就坐吧。” 这样说了后，离系若提子对居士优波离说：“居士！你疯了吗？居士！你傻了吗？你之前说：‘师尊！我要去驳倒沙门乔达摩。’ 你去了，结果却被一大套辩论给缠住回来了！居士！就像一个人想去割掉别人的睾丸，结果自己的睾丸反而被割掉了回来一样；居士！或者像一个人想去挖掉别人的眼睛，结果自己的眼睛反而被挖掉了回来一样；正是这样，居士！你之前说‘师尊！我要去和沙门乔达摩辩论’，然后去了，结果却被一大套辩论给缠住回来了！居士！你被沙门乔达摩用那引诱人的幻术给引诱了！”

［居士说：］“师尊！这引诱人的幻术真是好啊！师尊！这引诱人的幻术真是妙啊！师尊！愿我所有亲爱的亲戚和血亲，都能被这幻术所引诱！这样对他们将有长远的利益和安乐！师尊！愿所有的刹帝利都能被这幻术所引诱！这样对所有的刹帝利将有长远的利益和安乐！师尊！愿所有的婆罗门……乃至……吠舍……乃至……首陀罗，都能被这幻术所引诱！这样对所有的首陀罗将有长远的利益和安乐！师尊！愿包含天神、魔罗、梵天在内的整个世界，在沙门、婆罗门、天神和人类的众生中，都能被这幻术所引诱！这样对包含天神、魔罗、梵天在内的整个世界，以及沙门、婆罗门、天神和人类大众，都将有长远的利益和安乐！师尊！为此，我将为您讲个譬喻，因为有些聪明人能通过譬喻了解所说的含义。”

“师尊！从前，有一位年老、衰朽、上了年纪的婆罗门，他有一个年轻貌美的妻子，怀孕了，快要生了。师尊！于是，那位年轻妻子对婆罗门说：‘婆罗门，你去市场买只小猴子回来，给我未来的孩子当玩具吧。’ 师尊！这样说了后，那位婆罗门对那年轻妻子这样说：‘亲爱的！等等吧，等你生了再说。亲爱的，如果你生个男孩，我就去市场买只公的小猴子回来，给你儿子当玩具；亲爱的！如果你生个女孩，我就去市场买只母的小猴子回来，给你女儿当玩具。’ 师尊！那位年轻妻子第二次对那位婆罗门说……乃至……师尊！第三次那位年轻妻子对那位婆罗门说：‘婆罗门！你去市场买只小猴子回来，给我未来的孩子当玩具吧。’ 师尊！那位婆罗门非常迷恋他年轻的妻子，心思完全被她拴住了，就去市场买了只小猴子回来，对那位年轻妻子说：‘亲爱的！这只小猴子是从市场买回来的，给你未来的孩子当玩具。’ 师尊！这样说了后，那位年轻妻子对那位婆罗门说：‘婆罗门！你带着这只小猴子去找染匠拉塔帕尼；到了那里，对染匠拉塔帕尼这样说：“朋友拉塔帕尼，我想请你把这只小猴子染成金黄色，还要把它敲打平整，两面都擦亮。”’”

“师尊！那位婆罗门因为非常迷恋他年轻的妻子，心思完全被她拴住了，就带着那只小猴子去找染匠拉塔帕尼，到了之后，对染匠拉塔帕尼说：‘朋友拉塔帕尼，我想请你把这只小猴子染成金黄色，敲打平整，两面都擦亮。’ 师尊！这样说了后，染匠拉塔帕尼回答那位婆罗门说：‘婆罗门！您这只小猴子啊，经不起染色，也经不起敲打，经不起擦拭。’ 师尊！正是这样！那些愚痴的离系派的学说，只能迷惑愚人，不能说服智者，它经不起检验，经不起审察。师尊！后来有一天，那位婆罗门拿着一套新衣服去找染匠拉塔帕尼；到了之后，对染匠拉塔帕尼说：‘朋友拉塔帕尼！我想请你把这套新衣服染成金黄色，敲打平整，使它两面光泽。’ 师尊！这样说了后，染匠拉塔帕尼对那位婆罗门这样说：‘婆罗门！您这套新衣服啊，既经得起染色，也经得起敲打，也经得起擦拭。’ 师尊！正是这样！那位世尊、阿罗汉、正等正觉者的学说，能说服智者，而不是愚人；并且它经得起检验，经得起审察！”

［若提子说：］“‘居士！包括国王在内的所有人都知道：‘优波离居士是离系若提子的弟子。’ 然，居士！我们该把你当作谁的弟子呢？’” 听了这话，居士优波离从座位上站起来，整理上衣，露出右肩，朝着世尊所在的方向合掌，然后对离系若提子这样说：“师尊！那么，请听我说是谁的弟子吧！”

76.

“贤智者远离愚痴，破障得胜最胜者；

无恼心安稳，增戒具善慧；

越渡（生死）无尘垢，我乃彼世尊弟子！

无疑惑者已知足，舍弃世俗利乐喜；

沙门行已作，此人最后身；

无与伦比离尘垢，我乃彼世尊弟子！

无犹疑者具善巧，调御者是最上师；

无上妙法者，无惑之明照；

断除我慢大勇者，我乃彼世尊弟子！

人中牛王不可量，深邃证得寂静者；

创造安稳者，知者住于法自护；

超越执着解脱者，我乃彼世尊弟子！

龙象乐于远离处，断尽结缚得解脱；

智者已洗净，慢幢已落离贪欲；

已调伏者离戏论，我乃彼世尊弟子！

圣仙中最胜，无有欺诈具三明；

已达梵境者，沐浴者知晓道迹；

寂静者通晓明，破（魔）城者能仁（帝释）；

我乃彼世尊弟子！

圣者已修心，成就者善于解说；

具念内观者，无执着亦无厌离；

不动摇得自在，我乃彼世尊弟子！

正行者禅定者，内心无垢清净者；

无执着利益者，独住者达至高境；

已度者令他度，我乃彼世尊弟子！

寂静者具广慧，大智慧者离贪欲；

如来与善逝，无有匹敌无等伦；

自信者善巧者，我乃彼世尊弟子！

断除渴爱觉悟者，无烟（怒）者无染污；

应供养者尊神（Yakkha），最上之人无比伦；

得大名声至上者，我乃彼世尊弟子！”

［若提子说：］“居士！你这些赞颂沙门乔达摩的话，是什么时候编造出来的？”［优波离说：］“师尊！就好比有一大堆各种各样的花，一位熟练的花匠或者他的徒弟，能用它们编织出各种美丽的花环；同样地，师尊！那位世尊拥有无数的功德，数不胜数的特质！师尊！对于这样一位值得赞美的人，谁能不赞美呢？”

这时，离系若提子无法忍受（优波离）对世尊的这份恭敬，当场口吐鲜血。

☸.....................................................................

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《2》Majjhimapaṇṇāsapāḷi 中分五十经篇 (MN 51-100, 1-486)/1. Gahapativagga 居士品 (MN 51-60, 1-106)”

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【经名】 1.7 Kukkuravatikasutta 狗行者经 (MN 57, 78-82)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Kukkuravatikasuttaṃ

78. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā koliyesu viharati haliddavasanaṃ nāma koliyānaṃ nigamo. Atha kho puṇṇo ca koliyaputto govatiko acelo ca seniyo kukkuravatiko yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā puṇṇo koliyaputto govatiko bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Acelo pana seniyo kukkuravatiko bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā kukkurova palikujjitvā [palikuṇṭhitvā (syā. kaṃ.), paliguṇṭhitvā (ka.)] ekamantaṃ nisīdi. Ekamantaṃ nisinno kho puṇṇo koliyaputto govatiko bhagavantaṃ etadavoca – “ayaṃ, bhante, acelo seniyo kukkuravatiko dukkarakārako chamānikkhittaṃ bhojanaṃ bhuñjati. Tassa taṃ kukkuravataṃ dīgharattaṃ samattaṃ samādinnaṃ. Tassa kā gati, ko abhisamparāyo”ti? “Alaṃ, puṇṇa, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī”ti. Dutiyampi kho puṇṇo koliyaputto govatiko…pe… tatiyampi kho puṇṇo koliyaputto govatiko bhagavantaṃ etadavoca – “ayaṃ, bhante, acelo seniyo kukkuravatiko dukkarakārako chamānikkhittaṃ bhojanaṃ bhuñjati. Tassa taṃ kukkuravataṃ dīgharattaṃ samattaṃ samādinnaṃ. Tassa kā gati, ko abhisamparāyo”ti?

79. “Addhā kho te ahaṃ, puṇṇa, na labhāmi. Alaṃ, puṇṇa, tiṭṭhatetaṃ; mā maṃ etaṃ pucchīti; api ca tyāhaṃ byākarissāmi. Idha, puṇṇa, ekacco kukkuravataṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ, kukkurasīlaṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ, kukkuracittaṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ, kukkurākappaṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ. So kukkuravataṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ, kukkurasīlaṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ, kukkuracittaṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ, kukkurākappaṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ kāyassa bhedā paraṃ maraṇā kukkurānaṃ sahabyataṃ upapajjati. Sace kho panassa evaṃdiṭṭhi hoti – ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, sāssa [sāyaṃ (ka.)] hoti micchādiṭṭhi. Micchādiṭṭhissa [micchādiṭṭhikassa (sī.)] kho ahaṃ, puṇṇa, dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi – nirayaṃ vā tiracchānayoniṃ vā. Iti kho, puṇṇa, sampajjamānaṃ kukkuravataṃ kukkurānaṃ sahabyataṃ upaneti, vipajjamānaṃ nirayan”ti. Evaṃ vutte, acelo seniyo kukkuravatiko parodi, assūni pavattesi.

Atha kho bhagavā puṇṇaṃ koliyaputtaṃ govatikaṃ etadavoca – “etaṃ kho te ahaṃ, puṇṇa, nālatthaṃ. Alaṃ, puṇṇa, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī”ti. “Nāhaṃ, bhante, etaṃ rodāmi yaṃ maṃ bhagavā evamāha; api ca me idaṃ, bhante, kukkuravataṃ dīgharattaṃ samattaṃ samādinnaṃ. Ayaṃ, bhante, puṇṇo koliyaputto govatiko. Tassa taṃ govataṃ dīgharattaṃ samattaṃ samādinnaṃ. Tassa kā gati, ko abhisamparāyo”ti? “Alaṃ, seniya, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī”ti. Dutiyampi kho acelo seniyo…pe… tatiyampi kho acelo seniyo kukkuravatiko bhagavantaṃ etadavoca – “ayaṃ, bhante, puṇṇo koliyaputto govatiko. Tassa taṃ govataṃ dīgharattaṃ samattaṃ samādinnaṃ. Tassa kā gati, ko abhisamparāyo”ti?

80. “Addhā kho te ahaṃ, seniya, na labhāmi. Alaṃ, seniya, tiṭṭhatetaṃ; mā maṃ etaṃ pucchīti; api ca tyāhaṃ byākarissāmi. Idha, seniya, ekacco govataṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ, gosīlaṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ, gocittaṃ bhāveti paripuṇṇaṃ abbokiṇṇaṃ, gavākappaṃ [gvākappaṃ (ka.)] bhāveti paripuṇṇaṃ abbokiṇṇaṃ. So govataṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ, gosīlaṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ, gocittaṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ, gavākappaṃ bhāvetvā paripuṇṇaṃ abbokiṇṇaṃ kāyassa bhedā paraṃ maraṇā gunnaṃ sahabyataṃ upapajjati. Sace kho panassa evaṃdiṭṭhi hoti – ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, sāssa hoti micchādiṭṭhi. Micchādiṭṭhissa kho ahaṃ, seniya, dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi – nirayaṃ vā tiracchānayoniṃ vā. Iti kho, seniya, sampajjamānaṃ govataṃ gunnaṃ sahabyataṃ upaneti, vipajjamānaṃ nirayan”ti. Evaṃ vutte, puṇṇo koliyaputto govatiko parodi, assūni pavattesi.

Atha kho bhagavā acelaṃ seniyaṃ kukkuravatikaṃ etadavoca – “etaṃ kho te ahaṃ, seniya, nālatthaṃ. Alaṃ, seniya, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī”ti. “Nāhaṃ, bhante, etaṃ rodāmi yaṃ maṃ bhagavā evamāha; api ca me idaṃ, bhante, govataṃ dīgharattaṃ samattaṃ samādinnaṃ. Evaṃ pasanno ahaṃ, bhante, bhagavati; pahoti bhagavā tathā dhammaṃ desetuṃ yathā ahaṃ cevimaṃ govataṃ pajaheyyaṃ, ayañceva acelo seniyo kukkuravatiko taṃ kukkuravataṃ pajaheyyā”ti. “Tena hi, puṇṇa, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti. “Evaṃ, bhante”ti kho puṇṇo koliyaputto govatiko bhagavato paccassosi. Bhagavā etadavoca –

81. “Cattārimāni, puṇṇa, kammāni mayā sayaṃ abhiññā sacchikatvā paveditāni. Katamāni cattāri? Atthi, puṇṇa, kammaṃ kaṇhaṃ kaṇhavipākaṃ; atthi, puṇṇa, kammaṃ sukkaṃ sukkavipākaṃ; atthi, puṇṇa, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ; atthi, puṇṇa, kammaṃ akaṇhaṃ asukkaṃ akaṇhaasukkavipākaṃ, kammakkhayāya saṃvattati.

“Katamañca, puṇṇa, kammaṃ kaṇhaṃ kaṇhavipākaṃ? Idha, puṇṇa, ekacco sabyābajjhaṃ [sabyāpajjhaṃ (sī. syā. kaṃ.)] kāyasaṅkhāraṃ abhisaṅkharoti, sabyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharoti, sabyābajjhaṃ manosaṅkhāraṃ abhisaṅkharoti. So sabyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ manosaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ lokaṃ upapajjati. Tamenaṃ sabyābajjhaṃ lokaṃ upapannaṃ samānaṃ sabyābajjhā phassā phusanti. So sabyābajjhehi phassehi phuṭṭho samāno sabyābajjhaṃ vedanaṃ vedeti ekantadukkhaṃ, seyyathāpi sattā nerayikā. Iti kho, puṇṇa, bhūtā bhūtassa upapatti hoti; yaṃ karoti tena upapajjati, upapannamenaṃ phassā phusanti. Evaṃpāhaṃ, puṇṇa, ‘kammadāyādā sattā’ti vadāmi. Idaṃ vuccati, puṇṇa, kammaṃ kaṇhaṃ kaṇhavipākaṃ.

“Katamañca, puṇṇa, kammaṃ sukkaṃ sukkavipākaṃ? Idha, puṇṇa, ekacco abyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharoti, abyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharoti, abyābajjhaṃ manosaṅkhāraṃ abhisaṅkharoti. So abyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharitvā, abyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharitvā, abyābajjhaṃ manosaṅkhāraṃ abhisaṅkharitvā abyābajjhaṃ lokaṃ upapajjati. Tamenaṃ abyābajjhaṃ lokaṃ upapannaṃ samānaṃ abyābajjhā phassā phusanti. So abyābajjhehi phassehi phuṭṭho samāno abyābajjhaṃ vedanaṃ vedeti ekantasukhaṃ, seyyathāpi devā subhakiṇhā. Iti kho, puṇṇa, bhūtā bhūtassa upapatti hoti; yaṃ karoti tena upapajjati, upapannamenaṃ phassā phusanti. Evaṃpāhaṃ, puṇṇa, ‘kammadāyādā sattā’ti vadāmi. Idaṃ vuccati, puṇṇa, kammaṃ sukkaṃ sukkavipākaṃ.

“Katamañca, puṇṇa, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ? Idha, puṇṇa, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṃ abhisaṅkharoti, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṃ abhisaṅkharoti, sabyābajjhampi abyābajjhampi manosaṅkhāraṃ abhisaṅkharoti. So sabyābajjhampi abyābajjhampi kāyasaṅkhāraṃ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṃ abhiṅkharitvā, sabyābajjhampi abyābajjhampi manosaṅkhāraṃ abhisaṅkharitvā sabyābajjhampi abyābajjhampi lokaṃ upapajjati. Tamenaṃ sabyābajjhampi abyābajjhampi lokaṃ upapannaṃ samānaṃ sabyābajjhāpi abyābajjhāpi phassā phusanti. So sabyābajjhehipi abyābajjhehipi phassehi phuṭṭho samāno sabyābajjhampi abyābajjhampi vedanaṃ vedeti vokiṇṇasukhadukkhaṃ, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. Iti kho, puṇṇa, bhūtā bhūtassa upapatti hoti; yaṃ karoti tena upapajjati. Upapannamenaṃ phassā phusanti. Evaṃpāhaṃ, puṇṇa, ‘kammadāyādā sattā’ti vadāmi. Idaṃ vuccati, puṇṇa, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ.

“Katamañca, puṇṇa, kammaṃ akaṇhaṃ asukkaṃ akaṇhaasukkavipākaṃ, kammakkhayāya saṃvattati? Tatra, puṇṇa, yamidaṃ kammaṃ kaṇhaṃ kaṇhavipākaṃ tassa pahānāya yā cetanā, yamidaṃ [yampidaṃ (sī. pī.)] kammaṃ sukkaṃ sukkavipākaṃ tassa pahānāya yā cetanā, yamidaṃ [yampidaṃ (sī. pī.)] kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ tassa pahānāya yā cetanā – idaṃ vuccati, puṇṇa, kammaṃ akaṇhaṃ asukkaṃ akaṇhaasukkavipākaṃ, kammakkhayāya saṃvattatīti. Imāni kho, puṇṇa, cattāri kammāni mayā sayaṃ abhiññā sacchikatvā paveditānī”ti.

82. Evaṃ vutte, puṇṇo koliyaputto govatiko bhagavantaṃ etadavoca – “abhikkantaṃ, bhante, abhikkantaṃ, bhante! Seyyathāpi, bhante…pe… upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Acelo pana seniyo kukkuravatiko bhagavantaṃ etadavoca – “abhikkantaṃ, bhante, abhikkantaṃ, bhante! Seyyathāpi, bhante…pe… pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampadan”ti. “Yo kho, seniya, aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ so cattāro māse parivasati. Catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya. Api ca mettha puggalavemattatā viditā”ti.

“Sace, bhante, aññatitthiyapubbā imasmiṃ dhammavinaye ākaṅkhantā pabbajjaṃ ākaṅkhantā upasampadaṃ te cattāro māse parivasanti catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya, ahaṃ cattāri vassāni parivasissāmi. Catunnaṃ vassānaṃ accayena āraddhacittā bhikkhū pabbājentu, upasampādentu bhikkhubhāvāyā”ti. Alattha kho acelo seniyo kukkuravatiko bhagavato santike pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno kho panāyasmā seniyo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsi. Aññataro kho panāyasmā seniyo arahataṃ ahosīti.

Kukkuravatikasuttaṃ niṭṭhitaṃ sattamaṃ.

☸---------------------------------------------------------------------

第五十七 狗行者经 Kukkuravatikasuttaṃ

我是这样听说的。

有一个时候，世尊住在拘利耶国，一个名叫黄枕邑的拘利耶人村落。那时，拘利耶人的牛禁行者芬那，和裸体行狗行者仙尼耶一起来到世尊那里。到了之后，拘利耶人牛行者芬那向世尊行礼后，坐在一边。裸体行狗行者仙尼耶向世尊问候，互相说了些友善客气的话，然后像狗一样蜷缩着身体，坐在一边。坐在一边的拘利耶人牛行者芬那对世尊说：“师尊！这位裸体行狗行者仙尼耶是行难行之事的人，他吃放在地上的食物；他长期以来完全、彻底地奉行狗的行仪。他下一世会去哪里？他未来的命运如何？”[世尊说：]“停止吧，芬那！不要再问我这个了。”第二次……乃至……第三次，拘利耶人牛行者芬那对世尊说：“师尊！这位裸体行狗行者仙尼耶是行难行之事的人，他吃放在地上的食物；他长期以来完全、彻底地奉行狗的行仪。他下一世会去哪里？他未来的命运如何？”[世尊说：]“芬那！我实在不让你问；停止吧，芬那！不要再问我这个了！然而现在我将为你解说。芬那！在这里，有某个人，修行圆满、不间断的狗行，修行圆满、不间断的狗戒，修习圆满、不间断的狗心，修习圆满、不间断的狗行仪。他因为修行圆满、不间断的狗行，修行圆满、不间断的狗戒，修习圆满、不间断的狗心，修习圆满、不间断的狗行仪，身体败坏、命终之后，就会投生到狗群当中。如果他持有这样的见解：‘我凭借这戒行、禁誓、苦行或梵行，可以生为天神，或某一类的天神’，这就是他的邪见。芬那！我说持有邪见的人会趣向两种归宿中的一种；这两种归宿就是地狱和畜生界。因此，芬那！如果狗行修行成功，就会投生到狗群中；如果[狗行]修行失败，[则堕入]地狱。”

听了这番话，裸体行狗行者仙尼耶哭泣流泪。于是，世尊对拘利耶人牛禁行者芬那说：“芬那！关于这个，我实在不让你问，[我对你说：]“停止吧，芬那！不要再问我这个了。”[仙尼耶说：]“师尊！我并不是因为世尊对我这样说而哭泣。师尊！然而我完全、彻底地奉行狗行已经很久了。师尊！这位拘利耶人牛禁行者芬那，他完全、彻底地奉行牛行，也已经很久了。他下一世会去哪里？他未来的命运如何？”[世尊说：]停止吧，仙尼耶！不要再问我这个了。第二次……乃至……第三次，裸体行狗行者仙尼耶对世尊说：“师尊！这位拘利耶人芬那是牛行者，他完全、彻底地奉行这牛行已经很久了！他下一世会去哪里？他未来的命运如何？”[世尊说：]“仙尼耶！关于这个，我实在不让你问，[我对你说]：“停止吧，仙尼耶！不要再问我这个了。”然而现在我将为你解说。仙尼耶！在这里，有某个人，修行圆满、不间断的牛行，修行圆满、不间断的牛戒，修习圆满、不间断的牛心，修习圆满、不间断的牛行仪。他因为修行圆满、不间断的牛行，修行圆满、不间断的牛戒，修习圆满、不间断的牛心，修习圆满、不间断的牛行仪，身体败坏、命终之后，就会投生到牛群当中。如果他持有这样的见解：‘我凭借这戒行、禁誓、苦行或梵行，可以生为天神，或某一类的天神’，这就是他的邪见。仙尼耶！我说持有邪见的人会趣向两种归宿中的一种：这两种归宿就是地狱和畜生界。因此，仙尼耶！如果牛行修行成功，就会投生到牛群中；如果[牛禁行]修行失败，[则堕入]地狱。”

听了这番话，拘利耶人牛行者芬那哭泣流泪。于是，世尊对裸体行狗行者仙尼耶说：“仙尼耶！关于这个，我实在不让你问，[我对你说：]“停止吧，仙尼耶！不要再问我这个了。”[芬那说：]“师尊！我并不是因为世尊对我这样说而哭泣。师尊！然而我完全、彻底地奉行这牛行已经很久了。师尊！我对世尊已经生起净信：“世尊这样说法，这样的话，可以使我能够舍弃这牛行，也能使这位裸体行狗行者仙尼耶能够舍弃他的狗行。””[世尊说：]“芬那！既然如此，仔细听，好好思考，我将要说了。”拘利耶人牛行者回答世尊：“是的，师尊！我乐意听。”，世尊于是说：

“芬那！有这四种业，是我以自身的无上智慧亲证后教导、使人知道的。是哪四种呢？芬那！有黑业得黑报；芬那！有白业得白报；芬那！有黑白业得黑白报。芬那！有非黑非白业得非黑非白报，[此]业导向业的灭尽。芬那！什么是黑业得黑报呢？芬那！在这里，有某个人，造作带来苦恼的身行，造作带来苦恼的语行，造作带来苦恼的意行。他因为造作了带来苦恼的身行、带来苦恼的语行、带来苦恼的意行，就会投生到带来苦恼的世界（界）中。投生到带来苦恼的世界后，他就会接触带来苦恼的触。他因接触了带来苦恼的触，便只感受到带来苦恼的、纯粹痛苦的感受；就像地狱的有情众生一样。确实如此，芬那！众生因其[所造之业]而有相应的投生，他造作什么[业]，就投生到哪里去。投生之后，诸触便会接触他。芬那！所以我说：‘众生是业的继承者’。芬那！这就叫做：黑业得黑报。芬那！什么是白业得白报呢？芬那！在这里，有某个人，造作不带来苦恼的身行，造作不带来苦恼的语行，造作不带来苦恼的意行。他因为造作了不带来苦恼的身行、不带来苦恼的语行、不带来苦恼的意行，就会投生到不带来苦恼的世界中。投生到不带来苦恼的世界后，他就会接触不带来苦恼的触。他因接触了不带来苦恼的触，便只感受到不带来苦恼的、纯粹快乐的感受；就像遍净天的天神一样。确实如此，芬那！众生因其[所造之业]而有相应的投生，他造作什么[业]，就投生到哪里去。投生之后，诸触便会接触他。芬那！所以我说：‘众生是业的继承者’。芬那！这就叫做：白业得白报。芬那！什么是黑白业得黑白报呢？芬那！在这里，有某个人，造作既带来苦恼又不带来苦恼的身行，造作既带来苦恼又不带来苦恼的语行，造作既带来苦恼又不带来苦恼的意行。他因为造作了既带来苦恼又不带来苦恼的身行、既带来苦恼又不带来苦恼的语行、既带来苦恼又不带来苦恼的意行，就会投生到既带来苦恼又不带来苦恼的世界中。投生到既带来苦恼又不带来苦恼的世界后，他就会接触既带来苦恼又不带来苦恼的触。他因接触了既带来苦恼又不带来苦恼的触，便感受到混合了苦与乐的、既带来苦恼又不带来苦恼的感受。就像生在人间的人们，以及某些天神和某些堕恶道者一样。芬那！确实如此，众生因其[所造之业]而有相应的投生，他造作什么[业]，就投生到哪里去。投生之后，诸触便会接触他。芬那！所以我说：‘众生是业的继承者’。芬那！这就叫做黑白业得黑白报。芬那！什么是那非黑非白业得非黑非白报，并且[此]业导向业的灭尽呢？芬那！凡是为了舍断那黑业黑报的思（意愿/意志），为了舍断那白业白报的思，为了舍断那黑白业黑白报的思，芬那！这就叫做非黑非白业得非黑非白报，[其]业导向业的灭尽。芬那！这四种业，是我以自身的无上智慧亲证后教导、使人知道的。

听了这番话，拘利耶人牛行者芬那对世尊说：“太好了！师尊！太好了！师尊！世尊就像扶起了摔倒的人……乃至……愿世尊接受我从今以后终身归依[佛、法、僧]，成为优婆塞（在家男弟子）。裸体行狗禁行者仙尼耶也对世尊说：“太好了，师尊！太好了，师尊！正是这样，世尊以种种善巧方法开示的法，就像扶起了已经摔倒的人，揭开了被覆盖的东西，给迷路的人指明了道路，在黑暗中举起了明灯，让有眼睛的人能够看见各种形色。师尊！因此，我归依世尊，归依法，以及归依比丘僧团。师尊！我希望能于世尊座下出家，希望能受具足戒。”[世尊说：]“仙尼耶！凡是以前曾为外道修行者，想在此法和律中出家、想受具足戒的人，他需要经过四个月的观察期（别住 parivāsa）。经过四个月后，如果比丘们对他的心意感到满意，就会允许他出家，允许他受具足戒，成为比丘。然而关于这点，我知道各人之间是有差异的。”[仙尼耶说：]“师尊！如果那些以前曾为外道修行者，想在此法和律中出家、想受具足戒的人，需要经过四个月的观察期，四个月后，如果比丘们对他的心意感到满意，才允许他出家、允许他受具足戒成为比丘的话，那么我愿意经过四年的观察期！四年之后，如果比丘们对我的心意感到满意，就请允许我出家，允许我受具足戒，成为比丘吧！”[于是，]这位裸体行狗行者仙尼耶得以在世尊座下出家，得以受具足戒。受具足戒后不久，具寿仙尼耶独自一人，住于远离、不放逸、热忱、精勤之处；不久之后，他就证得了那善男子为之目标，从家庭正确地出家、成为无家者的无上梵行终极目标，在此生中，自己通过无上智慧亲证、达到并安住于其中。他证知：“生死已尽，梵行已立，应做已做，不再有轮回之生命状态。”具寿仙尼耶成为了阿罗汉中的一员。

Kukkuravatikasuttaṃ niṭṭhitaṃ sattamaṃ.

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《2》Majjhimapaṇṇāsapāḷi 中分五十经篇 (MN 51-100, 1-486)/1. Gahapativagga 居士品 (MN 51-60, 1-106)”

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【经名】 1.8 Abhayarājakumārasutta 无畏王子经 (MN 58, 83-87)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Abhayarājakumārasuttaṃ

83. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho abhayo rājakumāro yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho abhayaṃ rājakumāraṃ nigaṇṭho nāṭaputto etadavoca – “ehi tvaṃ, rājakumāra, samaṇassa gotamassa vādaṃ āropehi. Evaṃ te kalyāṇo kittisaddo abbhuggacchissati – ‘abhayena rājakumārena samaṇassa gotamassa evaṃ mahiddhikassa evaṃ mahānubhāvassa vādo āropito’”ti. “Yathā kathaṃ panāhaṃ, bhante, samaṇassa gotamassa evaṃ mahiddhikassa evaṃ mahānubhāvassa vādaṃ āropessāmī”ti? “Ehi tvaṃ, rājakumāra, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṃ gotamaṃ evaṃ vadehi – ‘bhāseyya nu kho, bhante, tathāgato taṃ vācaṃ yā sā vācā paresaṃ appiyā amanāpā’ti? Sace te samaṇo gotamo evaṃ puṭṭho evaṃ byākaroti – ‘bhāseyya, rājakumāra, tathāgato taṃ vācaṃ yā sā vācā paresaṃ appiyā amanāpā’ti, tamenaṃ tvaṃ evaṃ vadeyyāsi – ‘atha kiñcarahi te, bhante, puthujjanena nānākaraṇaṃ? Puthujjanopi hi taṃ vācaṃ bhāseyya yā sā vācā paresaṃ appiyā amanāpā’ti. Sace pana te samaṇo gotamo evaṃ puṭṭho evaṃ byākaroti – ‘na, rājakumāra, tathāgato taṃ vācaṃ bhāseyya yā sā vācā paresaṃ appiyā amanāpā’ti, tamenaṃ tvaṃ evaṃ vadeyyāsi – ‘atha kiñcarahi te, bhante, devadatto byākato – “āpāyiko devadatto, nerayiko devadatto, kappaṭṭho devadatto, atekiccho devadatto”ti? Tāya ca pana te vācāya devadatto kupito ahosi anattamano’ti. Imaṃ kho te, rājakumāra, samaṇo gotamo ubhatokoṭikaṃ pañhaṃ puṭṭho samāno neva sakkhiti uggilituṃ na sakkhiti ogilituṃ. Seyyathāpi nāma purisassa ayosiṅghāṭakaṃ kaṇṭhe vilaggaṃ, so neva sakkuṇeyya uggilituṃ na sakkuṇeyya ogilituṃ; evameva kho te, rājakumāra, samaṇo gotamo imaṃ ubhatokoṭikaṃ pañhaṃ puṭṭho samāno neva sakkhiti uggilituṃ na sakkhiti ogilitun”ti. “Evaṃ, bhante”ti kho abhayo rājakumāro nigaṇṭhassa nāṭaputtassa paṭissutvā uṭṭhāyāsanā nigaṇṭhaṃ nāṭaputtaṃ abhivādetvā padakkhiṇaṃ katvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

84. Ekamantaṃ nisinnassa kho abhayassa rājakumārassa sūriyaṃ [suriyaṃ (sī. syā. kaṃ. pī.)] ulloketvā etadahosi – “akālo kho ajja bhagavato vādaṃ āropetuṃ. Sve dānāhaṃ sake nivesane bhagavato vādaṃ āropessāmī”ti bhagavantaṃ etadavoca – “adhivāsetu me, bhante, bhagavā svātanāya attacatuttho bhattan”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho abhayo rājakumāro bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho bhagavā tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena abhayassa rājakumārassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho abhayo rājakumāro bhagavantaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho abhayo rājakumāro bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi.

85. Ekamantaṃ nisinno kho abhayo rājakumāro bhagavantaṃ etadavoca – “bhāseyya nu kho, bhante, tathāgato taṃ vācaṃ yā sā vācā paresaṃ appiyā amanāpā”ti? “Na khvettha, rājakumāra, ekaṃsenā”ti. “Ettha, bhante, anassuṃ nigaṇṭhā”ti. “Kiṃ pana tvaṃ, rājakumāra, evaṃ vadesi – ‘ettha, bhante, anassuṃ nigaṇṭhā’”ti? “Idhāhaṃ, bhante, yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ abhivādetvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinnaṃ kho maṃ, bhante, nigaṇṭho nāṭaputto etadavoca – ‘ehi tvaṃ, rājakumāra, samaṇassa gotamassa vādaṃ āropehi. Evaṃ te kalyāṇo kittisaddo abbhuggacchissati – abhayena rājakumārena samaṇassa gotamassa evaṃ mahiddhikassa evaṃ mahānubhāvassa vādo āropito’ti. Evaṃ vutte, ahaṃ, bhante, nigaṇṭhaṃ nāṭaputtaṃ etadavocaṃ – ‘yathā kathaṃ panāhaṃ, bhante, samaṇassa gotamassa evaṃ mahiddhikassa evaṃ mahānubhāvassa vādaṃ āropessāmī’ti? ‘Ehi tvaṃ, rājakumāra, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṃ gotamaṃ evaṃ vadehi – bhāseyya nu kho, bhante, tathāgato taṃ vācaṃ yā sā vācā paresaṃ appiyā amanāpāti? Sace te samaṇo gotamo evaṃ puṭṭho evaṃ byākaroti – bhāseyya, rājakumāra, tathāgato taṃ vācaṃ yā sā vācā paresaṃ appiyā amanāpāti, tamenaṃ tvaṃ evaṃ vadeyyāsi – atha kiñcarahi te, bhante, puthujjanena nānākaraṇaṃ? Puthujjanopi hi taṃ vācaṃ bhāseyya yā sā vācā paresaṃ appiyā amanāpāti. Sace pana te samaṇo gotamo evaṃ puṭṭho evaṃ byākaroti – na, rājakumāra, tathāgato taṃ vācaṃ bhāseyya yā sā vācā paresaṃ appiyā amanāpāti, tamenaṃ tvaṃ evaṃ vadeyyāsi – atha kiñcarahi te, bhante, devadatto byākato – āpāyiko devadatto, nerayiko devadatto, kappaṭṭho devadatto, atekiccho devadattoti? Tāya ca pana te vācāya devadatto kupito ahosi anattamanoti. Imaṃ kho te, rājakumāra, samaṇo gotamo ubhatokoṭikaṃ pañhaṃ puṭṭho samāno neva sakkhiti uggilituṃ na sakkhiti ogilituṃ. Seyyathāpi nāma purisassa ayosiṅghāṭakaṃ kaṇṭhe vilaggaṃ, so neva sakkuṇeyya uggilituṃ na sakkuṇeyya ogilituṃ; evameva kho te, rājakumāra, samaṇo gotamo imaṃ ubhatokoṭikaṃ pañhaṃ puṭṭho samāno neva sakkhiti uggilituṃ na sakkhiti ogilitun’”ti.

86. Tena kho pana samayena daharo kumāro mando uttānaseyyako abhayassa rājakumārassa aṅke nisinno hoti. Atha kho bhagavā abhayaṃ rājakumāraṃ etadavoca – “taṃ kiṃ maññasi, rājakumāra, sacāyaṃ kumāro tuyhaṃ vā pamādamanvāya dhātiyā vā pamādamanvāya kaṭṭhaṃ vā kaṭhalaṃ [kathalaṃ (ka.)] vā mukhe āhareyya, kinti naṃ kareyyāsī”ti? “Āhareyyassāhaṃ, bhante. Sace, bhante, na sakkuṇeyyaṃ ādikeneva āhattuṃ [āharituṃ (syā. kaṃ.)], vāmena hatthena sīsaṃ pariggahetvā [paggahetvā (sī.)] dakkhiṇena hatthena vaṅkaṅguliṃ karitvā salohitampi āhareyyaṃ. Taṃ kissa hetu? Atthi me, bhante, kumāre anukampā”ti. “Evameva kho, rājakumāra, yaṃ tathāgato vācaṃ jānāti abhūtaṃ atacchaṃ anatthasaṃhitaṃ sā ca paresaṃ appiyā amanāpā, na taṃ tathāgato vācaṃ bhāsati. Yampi tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ anatthasaṃhitaṃ sā ca paresaṃ appiyā amanāpā, tampi tathāgato vācaṃ na bhāsati. Yañca kho tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ atthasaṃhitaṃ sā ca paresaṃ appiyā amanāpā, tatra kālaññū tathāgato hoti tassā vācāya veyyākaraṇāya. Yaṃ tathāgato vācaṃ jānāti abhūtaṃ atacchaṃ anatthasaṃhitaṃ sā ca paresaṃ piyā manāpā, na taṃ tathāgato vācaṃ bhāsati. Yampi tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ anatthasaṃhitaṃ sā ca paresaṃ piyā manāpā tampi tathāgato vācaṃ na bhāsati. Yañca tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ atthasaṃhitaṃ sā ca paresaṃ piyā manāpā, tatra kālaññū tathāgato hoti tassā vācāya veyyākaraṇāya. Taṃ kissa hetu? Atthi, rājakumāra, tathāgatassa sattesu anukampā”ti.

87. “Yeme, bhante, khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi pañhaṃ abhisaṅkharitvā tathāgataṃ upasaṅkamitvā pucchanti, pubbeva nu kho, etaṃ, bhante, bhagavato cetaso parivitakkitaṃ hoti ‘ye maṃ upasaṅkamitvā evaṃ pucchissanti tesāhaṃ evaṃ puṭṭho evaṃ byākarissāmī’ti, udāhu ṭhānasovetaṃ tathāgataṃ paṭibhātī”ti?

“Tena hi, rājakumāra, taññevettha paṭipucchissāmi, yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, rājakumāra, kusalo tvaṃ rathassa aṅgapaccaṅgānan”ti?

“Evaṃ, bhante, kusalo ahaṃ rathassa aṅgapaccaṅgānan”ti.

“Taṃ kiṃ maññasi, rājakumāra, ye taṃ upasaṅkamitvā evaṃ puccheyyuṃ – ‘kiṃ nāmidaṃ rathassa aṅgapaccaṅgan’ti? Pubbeva nu kho te etaṃ cetaso parivitakkitaṃ assa ‘ye maṃ upasaṅkamitvā evaṃ pucchissanti tesāhaṃ evaṃ puṭṭho evaṃ byākarissāmī’ti, udāhu ṭhānasovetaṃ paṭibhāseyyā”ti?

“Ahañhi, bhante, rathiko saññāto kusalo rathassa aṅgapaccaṅgānaṃ. Sabbāni me rathassa aṅgapaccaṅgāni suviditāni. Ṭhānasovetaṃ maṃ paṭibhāseyyā”ti.

“Evameva kho, rājakumāra, ye te khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi pañhaṃ abhisaṅkharitvā tathāgataṃ upasaṅkamitvā pucchanti, ṭhānasovetaṃ tathāgataṃ paṭibhāti. Taṃ kissa hetu? Sā hi, rājakumāra, tathāgatassa dhammadhātu suppaṭividdhā yassā dhammadhātuyā suppaṭividdhattā ṭhānasovetaṃ tathāgataṃ paṭibhātī”ti.

Evaṃ vutte, abhayo rājakumāro bhagavantaṃ etadavoca – “abhikkantaṃ, bhante, abhikkantaṃ, bhante…pe… ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.

Abhayarājakumārasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.

☸---------------------------------------------------------------------

第五十八 无畏王子经 Abhayarājakumārasuttaṃ

我是这样听说的。

有一个时候，世尊住在王舍城的竹林精舍（迦兰陀竹园，直译为松鼠饲养处）。那时，无畏王子去见尼乾陀·若提子（裸行外道首领）。到了之后，向尼乾陀·若提子问候，然后坐在一边。尼乾陀·若提子对坐在一边的无畏王子说：“来吧，王子！你应当去驳倒沙门乔达摩的论点；这样你就能获得美好的声誉，传扬开来，说：‘无畏王子驳倒了具有如此大神通、如此大威力的沙门乔达摩的论点！’”[王子说：]“师尊！我要怎样才能驳倒具有如此大神通、如此大威力的沙门乔达摩的论点呢？”[若提子说：]“来吧！王子！你应当去沙门乔达摩那里，到了之后，这样问沙门乔达摩：‘尊者！如来会说那种让别人不喜爱、不高兴的话吗？’如果沙门乔达摩对你这个问题回答说：‘王子！如来会说那种让别人不喜爱、不高兴的话。’那么，你就应当这样对他说：‘尊者！那您和普通人有什么区别呢？普通人也会说那种让别人不喜爱、不高兴的话呀。’如果沙门乔达摩对你这个问题这样回答：‘王子！如来不会说那种让别人不喜爱、不高兴的话。’那么，你就应当这样对他说：‘尊者！那您为什么对提婆达多作了这样的断言：“提婆达多是趣向恶道者，提婆达多是堕入地狱者，提婆达多是长劫住在地狱者，提婆达多是不可救药者！”而您说的这些话，让提婆达多愤怒、不高兴。’王子！沙门乔达摩被你问到这个两难的问题，必定无法吐出，也无法咽下；就像一根有棱角的铁蒺藜卡在人的喉咙里，他既吐不出来，也咽不下去。就这样，王子！沙门乔达摩被你问到这个两难的问题，必定无法吐出，也无法咽下。”

“是的，师尊！”无畏王子听从了尼乾陀·若提子的主意，从座位上站起来，向尼乾陀·若提子行礼，右绕（表示尊敬）后离开，前往世尊那里。到了之后，向世尊问候，坐在一边。坐在一边的无畏王子看了看太阳[的位置]，心想：“现在反驳世尊的论点不是时候，明天在我的住处供养（食物）时，我再来反驳世尊的论点。”于是对世尊说：“尊者！请世尊同意，明天带三位比丘，[同来接受]我的供养。”世尊沉默表示同意。无畏王子知道世尊已经同意，就从座位上站起来，向世尊行礼，右绕后离开。于是，世尊在那晚过后，第二天清晨，穿好衣服，拿着衣钵，来到无畏王子的住处。到了之后，在准备好的座位上坐下；于是，无畏王子亲手用精美的嚼食和啖食供养世尊，使他满足。就这样，当世尊吃完，手离开钵后，无畏王子拿了一个较低的座位，坐在一边。

坐在一边的无畏王子对世尊说：“尊者！如来是否会说那种让别人不喜爱、不高兴的话呢？”[世尊说：]“王子！这并非绝对（不是一概而论的）。”[王子说：]“尊者！这样的话，尼乾陀派（离系派）的人就输了。”[世尊说：]“王子！你为什么这么说：‘尊者！这样的话，尼乾陀派的人就输了。’呢？”[王子说：]“尊者！我去了尼乾陀·若提子那里，到了之后，向尼乾陀·若提子问候，坐在一边。尊者！尼乾陀·若提子对坐在一边的我说：‘来吧，王子！你应当去驳倒沙门乔达摩的论点。’这样你就能获得美好的声誉，传扬开来，说：‘无畏王子驳倒了具有如此大神通、如此大威力的沙门乔达摩的论点！’尊者！听他这样说后，我对尼乾陀·若提子这样说：‘师尊！我要怎样才能驳倒具有如此大神通、如此大威力的沙门乔达摩的论点呢？’[若提子说：]‘来吧！王子！你应当去沙门乔达摩那里。’到了之后，这样问沙门乔达摩：‘尊者！如来会说那种让别人不喜爱、不高兴的话吗？’如果沙门乔达摩对你这个问题回答说：‘王子！如来会说那种让别人不喜爱、不高兴的话。’你就这样对他说：‘尊者！那您和普通人有什么区别呢？普通人也会说那种让别人不喜爱、不高兴的话呀。’如果沙门乔达摩对你这个问题这样回答：‘王子！如来不会说那种让别人不喜爱、不高兴的话。’那么，你就应当这样对他说：‘尊者！那您为什么对提婆达多作了这样的断言：“提婆达多是趣向恶道者，提婆达多是堕入地狱者，提婆达多是长劫住在地狱者，提婆达多是不可救药者！”而您说的这些话，让提婆达多愤怒、不高兴。’王子！沙门乔达摩被你问到这个两难的问题，必定无法吐出，也无法咽下；就像一根有棱角的铁蒺藜卡在人的喉咙里，他既吐不出来，也咽不下去。就这样，王子！沙门乔达摩被你问到这个两难的问题，必定无法吐出，也无法咽下。”

那时，有一个年幼、无知的婴儿正仰面躺在无畏王子的膝盖上。于是，世尊对无畏王子说：“王子！你认为怎样？如果这个婴儿，因为你的疏忽，或者因为奶妈的疏忽，把木片或者小石子放进了嘴里，你会怎么处理他呢？”[王子说：]“尊者！我一定会把它取出来。尊者！如果我不能立刻取出来，我就会用左手扶住他的头，用右手弯曲手指[伸进口中]，即使流血也一定会把它取出来。为什么呢？尊者！因为我对这个孩子有怜悯之心。”[世尊说：]“王子！正是这样。如来知道某些话是不真实的、不符合事实的、没有利益的，并且是别人不喜欢、不乐意听的，如来就不说这种话。又如果如来知道某些话是真实的、符合事实的，但没有利益，并且是别人不喜欢、不乐意听的，如来也不说这种话。然而，如果如来知道某些话是真实的、符合事实的、有利益的，但却是别人不喜欢、不乐意听的，对于这种话，如来知道在何时适合说出。又如果如来知道某些话是不真实的、不符合事实的、没有利益的，即使是别人喜欢、乐意听的，如来也不说这种话。又如果如来知道某些话是真实的、符合事实的，但没有利益，即使是别人喜欢、乐意听的，如来也不说这种话。如果如来知道某些话是真实的、符合事实的、有利益的，并且也是别人喜欢、乐意听的，对于这种话，如来也知道在何时适合说出。为什么呢？王子！因为如来对众生怀有怜悯之心。

[无畏王子说：]“尊者！那些刹帝利中的智者、婆罗门中的智者、居士中的智者以及沙门中的智者，他们准备好问题来请教世尊；然而，尊者！世尊的心是否预先有过这样的思考：‘那些来问我这样问题的人，对于他们这样的提问，我将这样回答。’，还是说，答案是在当下直接呈现给如来的呢？”世尊说：“关于这个，王子！我反过来问你，请你按照自己认为合适的来回答。王子！你认为怎样？你是否精通战车的各个部件、组成部分？”[王子说：]“是的，尊者！我精通战车的各个部件、组成部分。”[世尊说：]“王子！你认为怎样？如果有人来[你这里]问：‘战车的部件、组成部分是怎样的呢？’你的心是否预先有过这样的思考：‘有人来问我这样的问题，对于他们这样的提问，我将这样回答。’，还是说，答案是在当下直接呈现给你的呢？”[王子说：]“尊者！我确实是公认的战车专家，精通战车的各个部件、组成部分。我对战车的所有部件、组成部分都非常熟悉。答案是当下直接呈现给我的。”[世尊说：]“王子！正是这样。那些刹帝利中的智者、婆罗门中的智者、居士中的智者、沙门中的智者，他们准备好问题来请教如来。答案也是在当下直接呈现给如来的。为什么呢？王子！因为如来已彻底洞悉了法界（法的本质），正因为彻底洞悉了法界，答案才会在当下直接呈现给如来。”

听了这番话，无畏王子对世尊说：“太好了！师尊！太好了！师尊！世尊就像扶起了摔倒的人，揭开了被覆盖的东西，给迷路的人指明了道路，在黑暗中举来了明灯，让有眼睛的人能够看见各种形色；世尊正是这样以种种善巧方法开示了法。师尊！因此！我归依世尊，归依法，以及归依比丘僧团。愿世尊接受我从今以后终身归依[佛、法、僧]，成为优婆塞。”

Abhayarājakumārasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《2》Majjhimapaṇṇāsapāḷi 中分五十经篇 (MN 51-100, 1-486)/1. Gahapativagga 居士品 (MN 51-60, 1-106)”

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【经名】 1.9 Bahuvedanīyasutta 多受经 (MN 59, 88-91)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Bahuvedanīyasuttaṃ

88. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho pañcakaṅgo thapati yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṃ udāyiṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho pañcakaṅgo thapati āyasmantaṃ udāyiṃ etadavoca – “kati nu kho, bhante udāyi, vedanā vuttā bhagavatā”ti? “Tisso kho, thapati [gahapati (syā. kaṃ. pī.)], vedanā vuttā bhagavatā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā kho, thapati, tisso vedanā vuttā bhagavatā”ti. Evaṃ vutte, pañcakaṅgo thapati āyasmantaṃ udāyiṃ etadavoca – “na kho, bhante udāyi, tisso vedanā vuttā bhagavatā; dve vedanā vuttā bhagavatā – sukhā vedanā, dukkhā vedanā. Yāyaṃ, bhante, adukkhamasukhā vedanā santasmiṃ esā paṇīte sukhe vuttā bhagavatā”ti. Dutiyampi kho āyasmā udāyī pañcakaṅgaṃ thapatiṃ etadavoca – “na kho, gahapati, dve vedanā vuttā bhagavatā; tisso vedanā vuttā bhagavatā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā kho, thapati, tisso vedanā vuttā bhagavatā”ti. Dutiyampi kho pañcakaṅgo thapati āyasmantaṃ udāyiṃ etadavoca – “na kho, bhante udāyi, tisso vedanā vuttā bhagavatā; dve vedanā vuttā bhagavatā – sukhā vedanā, dukkhā vedanā. Yāyaṃ, bhante, adukkhamasukhā vedanā santasmiṃ esā paṇīte sukhe vuttā bhagavatā”ti. Tatiyampi kho āyasmā udāyī pañcakaṅgaṃ thapatiṃ etadavoca – “na kho, thapati, dve vedanā vuttā bhagavatā; tisso vedanā vuttā bhagavatā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā kho, thapati, tisso vedanā vuttā bhagavatā”ti. Tatiyampi kho pañcakaṅgo thapati āyasmantaṃ udāyiṃ etadavoca – “na kho, bhante udāyi, tisso vedanā vuttā bhagavatā, dve vedanā vuttā bhagavatā – sukhā vedanā, dukkhā vedanā. Yāyaṃ, bhante, adukkhamasukhā vedanā santasmiṃ esā paṇīte sukhe vuttā bhagavatā”ti. Neva kho sakkhi āyasmā udāyī pañcakaṅgaṃ thapatiṃ saññāpetuṃ na panāsakkhi pañcakaṅgo thapati āyasmantaṃ udāyiṃ saññāpetuṃ.

89. Assosi kho āyasmā ānando āyasmato udāyissa pañcakaṅgena thapatinā saddhiṃ imaṃ kathāsallāpaṃ. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando yāvatako ahosi āyasmato udāyissa pañcakaṅgena thapatinā saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi. Evaṃ vutte, bhagavā āyasmantaṃ ānandaṃ etadavoca – “santaññeva kho, ānanda, pariyāyaṃ pañcakaṅgo thapati udāyissa nābbhanumodi, santaññeva ca pana pariyāyaṃ udāyī pañcakaṅgassa thapatissa nābbhanumodi. Dvepānanda, vedanā vuttā mayā pariyāyena, tissopi vedanā vuttā mayā pariyāyena, pañcapi vedanā vuttā mayā pariyāyena, chapi vedanā vuttā mayā pariyāyena, aṭṭhārasapi vedanā vuttā mayā pariyāyena, chattiṃsapi vedanā vuttā mayā pariyāyena, aṭṭhasatampi vedanā vuttā mayā pariyāyena. Evaṃ pariyāyadesito kho, ānanda, mayā dhammo. Evaṃ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṃ sulapitaṃ na samanujānissanti na samanumaññissanti na samanumodissanti tesametaṃ pāṭikaṅkhaṃ – bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharissanti. Evaṃ pariyāyadesito kho, ānanda, mayā dhammo. Evaṃ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṃ sulapitaṃ samanujānissanti samanumaññissanti samanumodissanti tesametaṃ pāṭikaṅkhaṃ – samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharissanti”.

90. “Pañca kho ime, ānanda, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā…pe… jivhāviññeyyā rasā…pe… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā – ime kho, ānanda, pañca kāmaguṇā. Yaṃ kho, ānanda, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ idaṃ vuccati kāmasukhaṃ.

“Yo kho, ānanda, evaṃ vadeyya – ‘etaparamaṃ sattā sukhaṃ somanassaṃ paṭisaṃvedentī’ti, idamassa nānujānāmi. Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca. Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

“Yo kho, ānanda, evaṃ vadeyya – ‘etaparamaṃ sattā sukhaṃ somanassaṃ paṭisaṃvedentī’ti, idamassa nānujānāmi. Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca. Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

“Yo kho, ānanda, evaṃ vadeyya…pe…. Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

“Yo kho, ānanda, evaṃ vadeyya…pe…. Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

“Yo kho, ānanda, evaṃ vadeyya…pe…. Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso rūpasaññānaṃ samatikkamā, paṭighasaññānaṃ atthaṅgamā, nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

“Yo kho, ānanda, evaṃ vadeyya…pe…. Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

“Yo kho, ānanda, evaṃ vadeyya…pe…. Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

“Yo kho, ānanda, evaṃ vadeyya…pe…. Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

“Yo kho, ānanda, evaṃ vadeyya – ‘etaparamaṃ sattā sukhaṃ somanassaṃ paṭisaṃvedentī’ti, idamassa nānujānāmi. Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca. Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

91. “Ṭhānaṃ kho panetaṃ, ānanda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘saññāvedayitanirodhaṃ samaṇo gotamo āha; tañca sukhasmiṃ paññapeti. Tayidaṃ kiṃsu, tayidaṃ kathaṃsū’ti? Evaṃvādino, ānanda, aññatitthiyā paribbājakā evamassu vacanīyā – ‘na kho, āvuso, bhagavā sukhaṃyeva vedanaṃ sandhāya sukhasmiṃ paññapeti; api ca, āvuso, yattha yattha sukhaṃ upalabbhati yahiṃ yahiṃ taṃ taṃ tathāgato sukhasmiṃ paññapetī’”ti.

Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.

Bahuvedanīyasuttaṃ niṭṭhitaṃ navamaṃ.

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第五十九 多受经 Bahuvedanīyasuttaṃ

我是这样听说的。

有一次，世尊住在舍卫城的祇陀林给孤独园。那时，木匠五支前往尊者优陀夷的住处。到了之后，向尊者优陀夷行礼，然后坐在一边。坐在一边的木匠五支对尊者优陀夷说：“尊者优陀夷！世尊说了多少种感受呢？”优陀夷说：“居士！世尊说了三种感受：[即：]乐受、苦受、不苦不乐受。居士！这三种感受确实是世尊所说的。”[五支说：]“尊者优陀夷！世尊确实没有说三种感受，世尊[只]说了两种感受：[即：]乐受和苦受。尊者！这种不苦不乐受，世尊说是在寂静、殊妙状态下的安乐。”尊者优陀夷再次对木匠五支说：“居士！世尊确实没有说两种感受，世尊说了三种感受；[即：]乐受、苦受、不苦不乐受。居士！这三种感受确实是世尊所说的。”木匠五支再次对尊者优陀夷说：“尊者优陀夷！世尊确实没有说三种感受，世尊[只]说了两种感受；[即：]乐受和苦受。尊者！这种不苦不乐受，世尊说是在寂静、殊妙状态下的安乐。”像这样第三次，尊者优陀夷对木匠五支说：“居士！世尊确实没有说两种感受，世尊说了三种感受：[即：]乐受、苦受、不苦不乐受。居士！这三种感受确实是世尊所说的。”木匠五支第三次对尊者优陀夷说：“尊者优陀夷！世尊确实没有说三种感受，世尊[只]说了两种感受；[即：]乐受和苦受。尊者！这种不苦不乐受，世尊说是在寂静、殊妙状态下的安乐。”就这样，尊者优陀夷无法说服木匠五支；同样，木匠五支也无法说服尊者优陀夷。

尊者阿难听到了尊者优陀夷与木匠五支的这番对话。于是，尊者阿难前往世尊的住处。到了之后，顶礼世尊，然后坐在一边。坐在一边的尊者阿难，把尊者优陀夷与木匠五支的全部对话都禀告了世尊。听了这些后，世尊对尊者阿难说：“阿难，确实存在一种方便说法（关于受），木匠五支不随喜（同意）优陀夷的说法，但也确实存在另一种方便说法（关于受），优陀夷也不随喜（同意）木匠五支的说法。阿难！我以方便法门说过[有]两种感受；也以方便法门说过[有]三种感受；也以方便法门说过[有]五种感受；也以方便法门说过[有]六种感受；也以方便法门说过[有]十八种感受；也以方便法门说过[有]三十六种感受；也以方便法门说过[有]一百零八种感受。阿难！确实如此，法是我通过方便法门开示的。阿难！确实如此，对于我通过方便法门所说的这些法，如果人们对于彼此善说、善语的观点，不认可、不赞同、不满足时，可以预料到他们会怎么样——将会产生争论、斗争、陷入论诤，彼此用言语像刀剑一样互相攻击而住。阿难！确实如此，法是我通过方便法门开示的。阿难！确实如此，对于我通过方便法门所说的这些法，如果人们对于彼此善说、善语的观点，能够认可、赞同、满足，那么可以预料到他们会怎么样——将会和合、欢喜、无争议，如同牛奶和水相融一般，彼此用慈爱的眼神相视而住。

阿难！有这五种感官欲乐的对象（五妙欲）。哪五种呢？眼识所识别的色境，是可爱的、可喜的、可意的、悦意的形色，伴随着欲望和贪染；耳识所识别的声音……乃至……鼻识所识别的香气……乃至……舌识所识别的味道……乃至……身识所识别的触境，是可爱的、可喜的、可意的、悦意的形色，伴随着欲望和贪染。阿难！这些确实是五种感官欲乐的对象。阿难！因为缘于这五种感官欲乐的对象而生起的快乐、喜悦，这称为欲乐。

阿难！如果有人这样说：‘（这五种欲乐）是众生所能感受到的最上的快乐和喜悦。’我不同意这种说法。为什么呢？阿难！还有比这种快乐更卓越、更殊胜的其他快乐。阿难！比这种快乐更卓越、更殊胜的其他快乐是什么呢？阿难！在这里，比丘已经远离了各种欲望、远离了各种不善法，有寻（初始思维）、有伺（持续思维），由远离而生喜乐，成就初禅而安住。阿难！这就是比（五欲之）乐更卓越、更殊胜的其他快乐。

阿难！如果有人这样说：‘（初禅之乐）是众生所能感受到的最上的喜悦和快乐。’我不同意这种说法。为什么呢？阿难！还有比这种快乐更卓越、更殊胜的其他快乐。阿难！比这种快乐更卓越、更殊胜的其他快乐是什么呢？阿难！在这里，比丘由于寻、伺的止息，内心洁净、心达到专一，无寻、无伺，由定而生喜乐，成就第二禅而安住。阿难！这就是比（初禅之）乐更卓越、更殊胜的其他快乐。

阿难！如果有人这样说……乃至……比这种快乐更卓越、更殊胜的其他快乐是什么呢？阿难！在这里，比丘由于喜悦的舍离，[成为]舍者而安住，成为具念者、正知者，并且以身体感受快乐——也就是诸圣者所说的：‘舍者、具念者、乐住者’，成就第三禅而安住。阿难！这就是比（二禅之）乐更卓越、更殊胜的其他快乐。

阿难！如果有人这样说……乃至……比这种快乐更卓越、更殊胜的其他快乐是什么呢？阿难！在这里，比丘由于舍弃了乐，舍弃了苦，由于先前的喜、忧已经寂灭，达到不苦不乐，由舍产生的念的完全清净，成就第四禅而安住。阿难！这就是比（三禅之）乐更卓越、更殊胜的其他快乐。

阿难！如果有人这样说……乃至……比这种快乐更卓越、更殊胜的其他快乐是什么呢？阿难！在这里，比丘完全超越了色想，消灭了有对想（障碍感），由于不作意种种想的缘故，[而只作意：]‘虚空是无边的’；成就空无边处而安住。阿难！这就是比（四禅之）乐更卓越、更殊胜的其他快乐。

阿难！如果有人这样说……乃至……比这种快乐更卓越、更殊胜的其他快乐是什么呢？阿难！在这里，比丘完全超越了空无边处，[而只作意：]‘识是无边的’；成就识无边处而安住。阿难！这就是比（空无边处之）乐更卓越、更殊胜的其他快乐。

阿难！如果有人这样说……乃至……比这种快乐更卓越、更殊胜的其他快乐是什么呢？阿难！在这里，比丘完全超越了识无边处，[而只作意：]‘没有任何（分别识）’；成就无所有处而安住。阿难！这就是比（识无边处之）乐更卓越、更殊胜的其他快乐。

阿难！如果有人这样说……乃至……比这种快乐更卓越、更殊胜的其他快乐是什么呢？阿难！在这里，比丘完全超越了无所有处，成就非想非非想处而安住。阿难！这就是比（无所有处之）乐更卓越、更殊胜的其他快乐。

阿难！如果有人这样说：‘（这种非想非非想处之乐）是众生所能感受到的最上的快乐和喜悦。’我不同意这种说法。为什么呢？阿难！还有比这种快乐更卓越、更殊胜的其他快乐。阿难！比这种快乐更卓越、更殊胜的其他快乐是什么呢？阿难！在这里，比丘完全超越了非想非非想处，成就想受灭而安住。阿难！这就是比（非想非非想处之）乐更卓越、更殊胜的其他快乐。

阿难！可能有这样的情况，外道的游方修行者会这样说：‘沙门乔达摩说想受灭，并且把它归于快乐之中。这是什么意思？这该如何理解？’阿难！对于这样说的外道游方修行者，应该这样回答：‘朋友！世尊并非仅仅针对（感受性的）乐受而将其归于快乐之中；而是，朋友！无论在何时、何处能够获得快乐，如来就在那个时候、那个地方，分别将其安立归设于快乐之中啊。’

世尊说完这番话后，心意喜悦的尊者阿难，对世尊所说的话感到非常欢喜！

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《2》Majjhimapaṇṇāsapāḷi 中分五十经篇 (MN 51-100, 1-486)/1. Gahapativagga 居士品 (MN 51-60, 1-106)”

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【经名】 1.10 Apaṇṇakasutta 无戏论经 (MN 60, 92-106)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Apaṇṇakasuttaṃ

92. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena sālā nāma kosalānaṃ brāhmaṇagāmo tadavasari. Assosuṃ kho sāleyyakā brāhmaṇagahapatikā – “samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ sālaṃ anuppatto. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī”ti. Atha kho sāleyyakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Appekacce bhagavatā saddhiṃ sammodiṃsu; sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu. Appekacce bhagavato santike nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu. Appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu.

93. Ekamantaṃ nisinne kho sāleyyake brāhmaṇagahapatike bhagavā etadavoca – “atthi pana vo, gahapatayo, koci manāpo satthā yasmiṃ vo ākāravatī saddhā paṭiladdhā”ti? “Natthi kho no, bhante, koci manāpo satthā yasmiṃ no ākāravatī saddhā paṭiladdhā”ti. “Manāpaṃ vo, gahapatayo, satthāraṃ alabhantehi ayaṃ apaṇṇako dhammo samādāya vattitabbo. Apaṇṇako hi, gahapatayo, dhammo samatto samādinno, so vo bhavissati dīgharattaṃ hitāya sukhāya. Katamo ca, gahapatayo, apaṇṇako dhammo”?

94. “Santi, gahapatayo, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ; natthi sukatadukkaṭānaṃ [sukaṭadukkaṭānaṃ (sī. syā. kaṃ. pī.)] kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko; natthi mātā, natthi pitā; natthi sattā opapātikā; natthi loke samaṇabrāhmaṇā sammaggatā [samaggatā (ka.)] sammā paṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Tesaṃyeva kho, gahapatayo, samaṇabrāhmaṇānaṃ eke samaṇabrāhmaṇā ujuvipaccanīkavādā. Te evamāhaṃsu – ‘atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ; atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko; atthi ayaṃ loko, atthi paro loko; atthi mātā, atthi pitā; atthi sattā opapātikā; atthi loke samaṇabrāhmaṇā sammaggatā sammā paṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Taṃ kiṃ maññatha, gahapatayo – ‘nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā’”ti? “Evaṃ, bhante”.

95. “Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi dinnaṃ, natthi yiṭṭhaṃ…pe… ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti tesametaṃ pāṭikaṅkhaṃ? Yamidaṃ [yadidaṃ (ka.)] kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ – ime tayo kusale dhamme abhinivajjetvā [abhinibbajjetvā (syā. kaṃ.), abhinibbijjitvā (ka.)] yamidaṃ [yadidaṃ (ka.)] kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ – ime tayo akusale dhamme samādāya vattissanti. Taṃ kissa hetu? Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ. Santaṃyeva pana paraṃ lokaṃ ‘natthi paro loko’ tissa diṭṭhi hoti; sāssa hoti micchādiṭṭhi. Santaṃyeva kho pana paraṃ lokaṃ ‘natthi paro loko’ti saṅkappeti; svāssa hoti micchāsaṅkappo. Santaṃyeva kho pana paraṃ lokaṃ ‘natthi paro loko’ti vācaṃ bhāsati; sāssa hoti micchāvācā. Santaṃyeva kho pana paraṃ lokaṃ ‘natthi paro loko’ti āha; ye te arahanto paralokaviduno tesamayaṃ paccanīkaṃ karoti. Santaṃyeva kho pana paraṃ lokaṃ ‘natthi paro loko’ti paraṃ saññāpeti [paññāpeti (ka.)]; sāssa hoti asaddhammasaññatti [assaddhammapaññatti (ka.)]. Tāya ca pana asaddhammasaññattiyā attānukkaṃseti, paraṃ vambheti. Iti pubbeva kho panassa susīlyaṃ pahīnaṃ hoti, dussīlyaṃ paccupaṭṭhitaṃ – ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṃ paccanīkatā asaddhammasaññatti attukkaṃsanā paravambhanā. Evamassime [evaṃ’si’me’ (sī. syā. kaṃ. pī.)] aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā.

“Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati – ‘sace kho natthi paro loko evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā sotthimattānaṃ karissati; sace kho atthi paro loko evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati. Kāmaṃ kho pana māhu paro loko, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ; atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ gārayho – dussīlo purisapuggalo micchādiṭṭhi natthikavādo’ti. Sace kho attheva paro loko, evaṃ imassa bhoto purisapuggalassa ubhayattha kaliggaho – yañca diṭṭheva dhamme viññūnaṃ gārayho, yañca kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati. Evamassāyaṃ apaṇṇako dhammo dussamatto samādinno, ekaṃsaṃ pharitvā tiṭṭhati, riñcati kusalaṃ ṭhānaṃ.

96. “Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘atthi dinnaṃ…pe… ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti tesametaṃ pāṭikaṅkhaṃ? Yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ – ime tayo akusale dhamme abhinivajjetvā yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ – ime tayo kusale dhamme samādāya vattissanti. Taṃ kissa hetu? Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ. Santaṃyeva kho pana paraṃ lokaṃ ‘atthi paro loko’ tissa diṭṭhi hoti; sāssa hoti sammādiṭṭhi. Santaṃyeva kho pana paraṃ lokaṃ ‘atthi paro loko’ti saṅkappeti; svāssa hoti sammāsaṅkappo. Santaṃyeva kho pana paraṃ lokaṃ ‘atthi paro loko’ti vācaṃ bhāsati; sāssa hoti sammāvācā. Santaṃyeva kho pana paraṃ lokaṃ ‘atthi paro loko’ti āha; ye te arahanto paralokaviduno tesamayaṃ na paccanīkaṃ karoti. Santaṃyeva kho pana paraṃ lokaṃ ‘atthi paro loko’ti paraṃ saññāpeti; sāssa hoti saddhammasaññatti. Tāya ca pana saddhammasaññattiyā nevattānukkaṃseti, na paraṃ vambheti. Iti pubbeva kho panassa dussīlyaṃ pahīnaṃ hoti, susīlyaṃ paccupaṭṭhitaṃ – ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṃ apaccanīkatā saddhammasaññatti anattukkaṃsanā aparavambhanā. Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā.

“Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati – ‘sace kho atthi paro loko, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati. Kāmaṃ kho pana māhu paro loko, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ; atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ pāsaṃso – sīlavā purisapuggalo sammādiṭṭhi atthikavādo’ti. Sace kho attheva paro loko, evaṃ imassa bhoto purisapuggalassa ubhayattha kaṭaggaho – yañca diṭṭheva dhamme viññūnaṃ pāsaṃso, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati. Evamassāyaṃ apaṇṇako dhammo susamatto samādinno, ubhayaṃsaṃ pharitvā tiṭṭhati, riñcati akusalaṃ ṭhānaṃ.

97. “Santi, gahapatayo, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato [pāṇamatimāpayato (sī. pī.), pāṇamatipātāpayato (syā. kaṃ.), pāṇamatipāpayato (ka.)], adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato; karoto na karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento, chindanto chedāpento, pacanto pācento; natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento; natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo. Dānena damena saṃyamena saccavajjena [saccavācena (ka.)] natthi puññaṃ, natthi puññassa āgamo’ti. Tesaṃyeva kho, gahapatayo, samaṇabrāhmaṇānaṃ eke samaṇabrāhmaṇā ujuvipaccanīkavādā te evamāhaṃsu – ‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato; karoto karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento, chindanto chedāpento, pacanto pācento; atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento; atthi tatonidānaṃ puññaṃ, atthi puññassa āgamo. Dānena damena saṃyamena saccavajjena atthi puññaṃ, atthi puññassa āgamo’ti. Taṃ kiṃ maññatha, gahapatayo, nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā”ti? “Evaṃ, bhante”.

98. “Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato; karoto na karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento…pe… dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’ti tesametaṃ pāṭikaṅkhaṃ? Yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ – ime tayo kusale dhamme abhinivajjetvā yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ – ime tayo akusale dhamme samādāya vattissanti. Taṃ kissa hetu? Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ. Santaṃyeva kho pana kiriyaṃ ‘natthi kiriyā’ tissa diṭṭhi hoti; sāssa hoti micchādiṭṭhi. Santaṃyeva kho pana kiriyaṃ ‘natthi kiriyā’ti saṅkappeti; svāssa hoti micchāsaṅkappo. Santaṃyeva kho pana kiriyaṃ ‘natthi kiriyā’ti vācaṃ bhāsati; sāssa hoti micchāvācā. Santaṃyeva kho pana kiriyaṃ ‘natthi kiriyā’ti āha, ye te arahanto kiriyavādā tesamayaṃ paccanīkaṃ karoti. Santaṃyeva kho pana kiriyaṃ ‘natthi kiriyā’ti paraṃ saññāpeti; sāssa hoti asaddhammasaññatti. Tāya ca pana asaddhammasaññattiyā attānukkaṃseti, paraṃ vambheti. Iti pubbeva kho panassa susīlyaṃ pahīnaṃ hoti, dussīlyaṃ paccupaṭṭhitaṃ – ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṃ paccanīkatā asaddhammasaññatti attukkaṃsanā paravambhanā. Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā.

“Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati – ‘sace kho natthi kiriyā, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā sotthimattānaṃ karissati; sace kho atthi kiriyā evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati. Kāmaṃ kho pana māhu kiriyā, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ; atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ gārayho – dussīlo purisapuggalo micchādiṭṭhi akiriyavādo’ti. Sace kho attheva kiriyā, evaṃ imassa bhoto purisapuggalassa ubhayattha kaliggaho – yañca diṭṭheva dhamme viññūnaṃ gārayho, yañca kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati. Evamassāyaṃ apaṇṇako dhammo dussamatto samādinno, ekaṃsaṃ pharitvā tiṭṭhati, riñcati kusalaṃ ṭhānaṃ.

99. “Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato; karoto karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento, chindanto chedāpento, pacanto pācento, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento, atthi tatonidānaṃ puññaṃ, atthi puññassa āgamo. Dānena damena saṃyamena saccavajjena atthi puññaṃ, atthi puññassa āgamo’ti tesametaṃ pāṭikaṅkhaṃ? Yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ – ime tayo akusale dhamme abhinivajjetvā yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ – ime tayo kusale dhamme samādāya vattissanti. Taṃ kissa hetu? Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ. Santaṃyeva kho pana kiriyaṃ ‘atthi kiriyā’ tissa diṭṭhi hoti; sāssa hoti sammādiṭṭhi. Santaṃyeva kho pana kiriyaṃ ‘atthi kiriyā’ti saṅkappeti; svāssa hoti sammāsaṅkappo. Santaṃyeva kho pana kiriyaṃ ‘atthi kiriyā’ti vācaṃ bhāsati; sāssa hoti sammāvācā. Santaṃyeva kho pana kiriyaṃ ‘atthi kiriyā’ti āha; ye te arahanto kiriyavādā tesamayaṃ na paccanīkaṃ karoti. Santaṃyeva kho pana kiriyaṃ ‘atthi kiriyā’ti paraṃ saññāpeti; sāssa hoti saddhammasaññatti. Tāya ca pana saddhammasaññattiyā nevattānukkaṃseti, na paraṃ vambheti. Iti pubbeva kho panassa dussīlyaṃ pahīnaṃ hoti, susīlyaṃ paccupaṭṭhitaṃ – ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṃ apaccanīkatā saddhammasaññatti anattukkaṃsanā aparavambhanā. Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā.

“Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati – ‘sace kho atthi kiriyā, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati. Kāmaṃ kho pana māhu kiriyā, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ; atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ pāsaṃso – sīlavā purisapuggalo sammādiṭṭhi kiriyavādo’ti. Sace kho attheva kiriyā, evaṃ imassa bhoto purisapuggalassa ubhayattha kaṭaggaho – yañca diṭṭheva dhamme viññūnaṃ pāsaṃso, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati. Evamassāyaṃ apaṇṇako dhammo susamatto samādinno, ubhayaṃsaṃ pharitvā tiṭṭhati, riñcati akusalaṃ ṭhānaṃ.

100. “Santi, gahapatayo, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi hetu, natthi paccayo sattānaṃ saṃkilesāya; ahetū appaccayā sattā saṃkilissanti. Natthi hetu, natthi paccayo sattānaṃ visuddhiyā; ahetū appaccayā sattā visujjhanti. Natthi balaṃ, natthi vīriyaṃ [viriyaṃ (sī. syā. kaṃ. pī.)], natthi purisathāmo, natthi purisaparakkamo; sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṃgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’ti. Tesaṃyeva kho, gahapatayo, samaṇabrāhmaṇānaṃ eke samaṇabrāhmaṇā ujuvipaccanīkavādā. Te evamāhaṃsu – ‘atthi hetu, atthi paccayo sattānaṃ saṃkilesāya; sahetū sappaccayā sattā saṃkilissanti. Atthi hetu, atthi paccayo sattānaṃ visuddhiyā; sahetū sappaccayā sattā visujjhanti. Atthi balaṃ, atthi vīriyaṃ, atthi purisathāmo, atthi purisaparakkamo; na sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā [atthi purisaparakkamo, sabbe sattā… savasā sabalā savīriyā (syā. kaṃ. ka.)] niyatisaṃgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’ti. Taṃ kiṃ maññatha, gahapatayo, nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā’ti? ‘Evaṃ, bhante’.

101. “Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi hetu, natthi paccayo sattānaṃ saṃkilesāya; ahetū appaccayā sattā saṃkilissanti. Natthi hetu, natthi paccayo sattānaṃ visuddhiyā; ahetū appaccayā sattā visujjhanti. Natthi balaṃ, natthi vīriyaṃ, natthi purisathāmo, natthi purisaparakkamo; sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṃgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’ti tesametaṃ pāṭikaṅkhaṃ? Yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ – ime tayo kusale dhamme abhinivajjetvā yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ – ime tayo akusale dhamme samādāya vattissanti. Taṃ kissa hetu? Na hi te bhonto samaṇabrāhmaṇā passanti akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ. Santaṃyeva kho pana hetuṃ ‘natthi hetū’ tissa diṭṭhi hoti; sāssa hoti micchādiṭṭhi. Santaṃyeva kho pana hetuṃ ‘natthi hetū’ti saṅkappeti; svāssa hoti micchāsaṅkappo. Santaṃyeva kho pana hetuṃ ‘natthi hetū’ti vācaṃ bhāsati; sāssa hoti micchāvācā. Santaṃyeva kho pana hetuṃ ‘natthi hetū’ti āha; ye te arahanto hetuvādā tesamayaṃ paccanīkaṃ karoti. Santaṃyeva kho pana hetuṃ ‘natthi hetū’ti paraṃ saññāpeti; sāssa hoti asaddhammasaññatti. Tāya ca pana asaddhammasaññattiyā attānukkaṃseti, paraṃ vambheti. Iti pubbeva kho panassa susīlyaṃ pahīnaṃ hoti, dussīlyaṃ paccupaṭṭhitaṃ – ayañca micchādiṭṭhi micchāsaṅkappo micchāvācā ariyānaṃ paccanīkatā asaddhammasaññatti attukkaṃsanā paravambhanā. Evamassime aneke pāpakā akusalā dhammā sambhavanti micchādiṭṭhipaccayā.

“Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati – ‘sace kho natthi hetu, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā sotthimattānaṃ karissati; sace kho atthi hetu, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati. Kāmaṃ kho pana māhu hetu, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ; atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ gārayho – dussīlo purisapuggalo micchādiṭṭhi ahetukavādo’ti. Sace kho attheva hetu, evaṃ imassa bhoto purisapuggalassa ubhayattha kaliggaho – yañca diṭṭheva dhamme viññūnaṃ gārayho, yañca kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissati. Evamassāyaṃ apaṇṇako dhammo dussamatto samādinno, ekaṃsaṃ pharitvā tiṭṭhati, riñcati kusalaṃ ṭhānaṃ.

102. “Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘atthi hetu, atthi paccayo sattānaṃ saṃkilesāya; sahetū sappaccayā sattā saṃkilissanti. Atthi hetu, atthi paccayo sattānaṃ visuddhiyā; sahetū sappaccayā sattā visujjhanti. Atthi balaṃ, atthi vīriyaṃ, atthi purisathāmo, atthi purisaparakkamo; na sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṃgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’ti tesametaṃ pāṭikaṅkhaṃ? Yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ – ime tayo akusale dhamme abhinivajjetvā yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ – ime tayo kusale dhamme samādāya vattissanti. Taṃ kissa hetu? Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ. Santaṃyeva kho pana hetuṃ ‘atthi hetū’ tissa diṭṭhi hoti; sāssa hoti sammādiṭṭhi. Santaṃyeva kho pana hetuṃ ‘atthi hetū’ti saṅkappeti; svāssa hoti sammāsaṅkappo. Santaṃyeva kho pana hetuṃ ‘atthi hetū’ti vācaṃ bhāsati; sāssa hoti sammāvācā. Santaṃyeva kho pana hetuṃ ‘atthi hetū’ti āha, ye te arahanto hetuvādā tesamayaṃ na paccanīkaṃ karoti. Santaṃyeva kho pana hetuṃ ‘atthi hetū’ti paraṃ saññāpeti; sāssa hoti saddhammasaññatti. Tāya ca pana saddhammasaññattiyā nevattānukkaṃseti, na paraṃ vambheti. Iti pubbeva kho panassa dussīlyaṃ pahīnaṃ hoti, susīlyaṃ paccupaṭṭhitaṃ – ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṃ apaccanīkatā saddhammasaññatti anattukkaṃsanā aparavambhanā. Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā.

“Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati – ‘sace kho atthi hetu, evamayaṃ bhavaṃ purisapuggalo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati. Kāmaṃ kho pana māhu hetu, hotu nesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ; atha ca panāyaṃ bhavaṃ purisapuggalo diṭṭheva dhamme viññūnaṃ pāsaṃso – sīlavā purisapuggalo sammādiṭṭhi hetuvādo’ti. Sace kho atthi hetu, evaṃ imassa bhoto purisapuggalassa ubhayattha kaṭaggaho – yañca diṭṭheva dhamme viññūnaṃ pāsaṃso, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati. Evamassāyaṃ apaṇṇako dhammo susamatto samādinno, ubhayaṃsaṃ pharitvā tiṭṭhati, riñcati akusalaṃ ṭhānaṃ.

103. “Santi, gahapatayo, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi sabbaso āruppā’ti. Tesaṃyeva kho, gahapatayo, samaṇabrāhmaṇānaṃ eke samaṇabrāhmaṇā ujuvipaccanīkavādā. Te evamāhaṃsu – ‘atthi sabbaso āruppā’ti. Taṃ kiṃ maññatha, gahapatayo, nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā”ti? “Evaṃ, bhante”. “Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati – ye kho te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi sabbaso āruppā’ti, idaṃ me adiṭṭhaṃ; yepi te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘atthi sabbaso āruppā’ti, idaṃ me aviditaṃ. Ahañceva [ahañce (?)] kho pana ajānanto apassanto ekaṃsena ādāya vohareyyaṃ – idameva saccaṃ, moghamaññanti, na metaṃ assa patirūpaṃ. Ye kho te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi sabbaso āruppā’ti, sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, ṭhānametaṃ vijjati – ye te devā rūpino manomayā, apaṇṇakaṃ me tatrūpapatti bhavissati. Ye pana te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘atthi sabbaso āruppā’ti, sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, ṭhānametaṃ vijjati – ye te devā arūpino saññāmayā, apaṇṇakaṃ me tatrūpapatti bhavissati. Dissanti kho pana rūpādhikaraṇaṃ [rūpakāraṇā (ka.)] daṇḍādāna-satthādāna-kalaha-viggaha-vivāda-tuvaṃtuvaṃ-pesuñña-musāvādā. ‘Natthi kho panetaṃ sabbaso arūpe’”ti. So iti paṭisaṅkhāya rūpānaṃyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.

104. “Santi, gahapatayo, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi sabbaso bhavanirodho’ti. Tesaṃyeva kho, gahapatayo, samaṇabrāhmaṇānaṃ eke samaṇabrāhmaṇā ujuvipaccanīkavādā. Te evamāhaṃsu – ‘atthi sabbaso bhavanirodho’ti. Taṃ kiṃ maññatha, gahapatayo, nanume samaṇabrāhmaṇā aññamaññassa ujuvipaccanīkavādā”ti? “Evaṃ, bhante”. “Tatra, gahapatayo, viññū puriso iti paṭisañcikkhati – ye kho te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi sabbaso bhavanirodho’ti, idaṃ me adiṭṭhaṃ; yepi te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘atthi sabbaso bhavanirodho’ti, idaṃ me aviditaṃ. Ahañceva kho pana ajānanto apassanto ekaṃsena ādāya vohareyyaṃ – idameva saccaṃ, moghamaññanti, na metaṃ assa patirūpaṃ. Ye kho te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi sabbaso bhavanirodho’ti, sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, ṭhānametaṃ vijjati – ye te devā arūpino saññāmayā apaṇṇakaṃ me tatrūpapatti bhavissati. Ye pana te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘atthi sabbaso bhavanirodho’ti, sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, ṭhānametaṃ vijjati – yaṃ diṭṭheva dhamme parinibbāyissāmi. Ye kho te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘natthi sabbaso bhavanirodho’ti, tesamayaṃ diṭṭhi sārāgāya [sarāgāya (syā. kaṃ.)] santike, saṃyogāya santike, abhinandanāya santike, ajjhosānāya santike, upādānāya santike. Ye pana te bhonto samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘atthi sabbaso bhavanirodho’ti, tesamayaṃ diṭṭhi asārāgāya santike, asaṃyogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santike’”ti. So iti paṭisaṅkhāya bhavānaṃyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.

105. “Cattārome, gahapatayo, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, gahapatayo, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto. Idha, gahapatayo, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto. Idha, gahapatayo, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto. Idha, gahapatayo, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto; so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati.

106. “Katamo ca, gahapatayo, puggalo attantapo attaparitāpanānuyogamanuyutto? Idha, gahapatayo, ekacco puggalo acelako hoti muttācāro hatthāpalekhano…pe… [vitthāro ma. ni. 2.6-7 kandarakasutte] iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. Ayaṃ vuccati, gahapatayo, puggalo attantapo attaparitāpanānuyogamanuyutto.

“Katamo ca, gahapatayo, puggalo parantapo paraparitāpanānuyogamanuyutto? Idha, gahapatayo, ekacco puggalo orabbhiko hoti sūkariko…pe… ye vā panaññepi keci kurūrakammantā. Ayaṃ vuccati, gahapatayo, puggalo parantapo paraparitāpanānuyogamanuyutto.

“Katamo ca, gahapatayo, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto? Idha, gahapatayo, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto…pe… tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti. Ayaṃ vuccati, gahapatayo, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto.

“Katamo ca, gahapatayo, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto; so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati? Idha, gahapatayo, tathāgato loke uppajjati arahaṃ sammāsambuddho…pe… so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati.

“So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate…pe… yathākammūpage satte pajānāti. So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti…pe… ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ayaṃ vuccati, gahapatayo, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto; so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatī”ti.

Evaṃ vutte, sāleyyakā brāhmaṇagahapatikā bhagavantaṃ etadavocuṃ – “abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Ete mayaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gate”ti.

Apaṇṇakasuttaṃ niṭṭhitaṃ dasamaṃ.

Gahapativaggo niṭṭhito paṭhamo.

Tassuddānaṃ –

Kandaranāgarasekhavato ca, potaliyo puna jīvakabhacco;

Upālidamatho kukkuraabhayo, bahuvedanīyāpaṇṇakato dasamo.

☸---------------------------------------------------------------------

第六十 无戏论经 Apaṇṇakasuttaṃ

我是这样听说的。

有一次，世尊在拘萨罗国境内游行，与庞大的比丘僧团同行，来到了一个名叫萨罗的拘萨罗婆罗门村庄。萨罗村的婆罗门和居士们听说了：“确实有位释迦族出身、从释迦族出家的沙门乔达摩，正在拘萨罗国境内游行，与庞大的比丘僧团同行，来到了萨罗村。关于这位尊者乔达摩，有着这样美好的赞誉广为流传：‘确实，那位世尊是阿罗汉、正等正觉者、明行具足、善逝、世间解、无上士、调御丈夫、天人导师、佛陀、世尊。’他对于这个包含天界、魔界、梵天界的世界，以及沙门、婆罗门、天神、人类等众生，都凭自己的卓越智慧亲证了知，并向他人宣说。他所教导的法，初、中、后阶段都是善妙的，义理圆满，言辞善巧，开示了完全具足、圆满清净的梵行。能够见到这样的阿罗汉，真是太好了！”

于是，萨罗村的婆罗门和居士们前往世尊的住处。到了之后，有些人向世尊行礼，然后坐在一边；有些人与世尊互相问候，交谈了友善、值得记忆的话语后，坐在一边；有些人向世尊合掌致意，然后坐在一边；有些人在世尊面前报上自己的姓名和家族，然后坐在一边；还有些人则默默地坐在一边。世尊对坐在一边的萨罗村婆罗门和居士们说：“居士们！你们是否有任何令你们满意的导师，使你们对他产生了有根据的、理性的信心呢？”[他们回答说：]“尊者！我们没有任何令我们满意的导师，能使我们对他产生有根据的、理性的信心。”[世尊说：]“居士们！既然你们找不到令你们满意的导师，就应当接受并奉行这个‘无戏论’（Apaṇṇaka，意为确定无疑、不会错谬）的法。居士们！这个‘无戏论’法，如果被完全、正确地受持，将在长久的未来带给你们利益和安乐。居士们！那么，这个‘无戏论’法是什么呢？”

“居士们！有一些沙门、婆罗门持有这样的言论和见解：‘没有布施这回事，没有祭祀，没有供养；没有善业、恶业的果报；没有此世，没有他世；没有母亲，没有父亲；没有化生的众生；世间没有通过正确的修行、实践正确的道路，凭自己的卓越智慧亲证了知并能宣说此世和他世的沙门、婆罗门。’居士们！而相对于这些沙门、婆罗门，另有一些沙门、婆罗门持有完全相反的言论，他们这样说：‘有布施，有祭祀，有供养；有善业、恶业的果报；有此世，有他世；有母亲，有父亲；有化生的众生；世间有通过正确的修行、实践正确的道路，凭自己的卓越智慧亲证了知并能宣说此世和他世的沙门、婆罗门。’居士们！你们怎么认为？这些沙门、婆罗门不是持有互相完全对立的言论吗？”[居士们答：]“是的，尊者！”

[世尊说：]“居士们！在那里，那些持有‘没有布施…没有能宣说此世和他世的沙门、婆罗门’这种言论和见解的沙门、婆罗门，可以预料他们会怎么样呢？他们会舍弃这三种善法——即身善行、语善行、意善行，而去受持奉行这三种不善法——即身恶行、语恶行、意恶行。这是为什么呢？因为那些可敬的沙门、婆罗门们没有看到不善法的过患、危害和染污，也没有看到善法在出离（烦恼）方面的功德以及清净的益处。

即使他世确实存在，他们却持有‘没有他世’的见解，这就是他们的邪见。即使他世确实存在，他们却思惟‘没有他世’，这就是他们的邪思惟。即使他世确实存在，他们却说‘没有他世’，这就是他们的邪语。即使他世确实存在，他们却宣称‘没有他世’，这样做就与那些了知他世的阿罗汉们相对立。即使他世确实存在，他们却教导别人‘没有他世’，这就是他们传播不正法。并且因为传播不正法而自我赞扬、贬低他人。这样，他们先前具备的善戒就已丧失，而恶戒现前；加上这种邪见、邪思惟、邪语、与圣者对立、传播不正法、自赞毁他——如此种种无数的恶与不善法，都是因为邪见而产生的。

居士们！这时，有智慧的人会这样审慎思考：‘如果真的没有他世，那么这个人死后自然会安稳无事；但如果真的有他世，那么这个人死后将堕入恶道、不幸的去处、毁灭之地、地狱之中。退一步说，就算真的没有他世，就算那些沙门、婆罗门的说法是真实的；但这个人在此生就已经会被智者们谴责——说他是“一个破戒的人，持有邪见、主张断灭论的人”。’而如果真的有他世存在，那么这个人就有双重的不幸：一是在此生受到智者的谴责，二是在死后堕入恶道、不幸的去处、毁灭之地、地狱之中。如此看来，他们所受持的这个‘无戏论’法（在这里指‘断灭论’等邪见），是被错误地完成、错误地受持了，它只涵盖了一个方面（即假设没有后世的情况），而舍弃了善的境地。

居士们！在那里，那些持有‘有布施…有能宣说此世和他世的沙门、婆罗门’这种言论和见解的沙门、婆罗门，可以预料他们会怎么样呢？他们会舍弃这三种不善法——即身恶行、语恶行、意恶行；而去受持奉行这三种善法——即身善行、语善行、意善行。这是为什么呢？因为那些可敬的沙门、婆罗门们看到了不善法的过患、危害和染污，也看到了善法在出离（烦恼）方面的功德以及清净的益处。他世确实存在时，他们持有‘有他世’的见解，这就是他们的正见。他世确实存在时，他们思惟‘有他世’，这就是他们的正思惟。他世确实存在时，他们说‘有他世’，这就是他们的正语。他世确实存在时，他们宣称‘有他世’，这样做就不会与那些了知他世的阿罗汉们相对立。他世确实存在时，他们教导别人‘有他世’，这就是他们传播正法。并且因为传播正法，他们既不自我赞扬，也不贬低他人。这样，他们先前可能有的恶戒就已舍弃，而善戒现前；加上这种正见、正思惟、正语、不与圣者对立、传播正法、不自赞毁他——如此种种无数的善法，都是因为正见而产生的。

居士们！这时，有智慧的人会这样审慎思考：‘如果真的有他世，那么这个人死后将往生善趣、天界。退一步说，就算真的没有他世，就算（持相反观点的）那些沙门、婆罗门的说法是真实的；但这个人在此生就已经会被智者们称赞——说他是“一个持戒的人，持有正见、主张存在论的人”。’而如果真的有他世存在，那么这个人就有双重的益处（kaṭaggaho，直译为‘握住有利的一端’）：一是在此生受到智者的称赞，二是在死后往生善趣、天界。如此看来，他们所受持的这个‘无戏论’法（在这里指‘存在论’等正见），是被正确地完成、正确地受持了，它涵盖了两个方面（无论有无后世都有益），而舍弃了不善的境地。

居士们！有一些沙门、婆罗门持有这样的言论和见解：‘[无论]亲自去做、让别人去做，亲自切砍、让别人去切砍，亲自烹煮、让别人去烹煮，使人忧愁、让别人使人忧愁，使人疲惫、让别人使人疲惫，使人颤抖、让别人使人颤抖，杀害生命、让他人杀害生命，拿取不属于自己的东西，撬开门锁（入室盗窃），抢劫财物，闯入独户人家抢劫，拦路抢劫，与他人妻子通奸，说谎话；[即使做了这些]，行为者也没有造作恶业。即使有人用锋利的轮盘将这大地上所有的生灵碾成一堆肉酱、一座肉山，也不会因此产生恶业，也不会有恶业的报应。即使有人沿着恒河南岸一路杀戮、砍伐、烹煮，也不会因此产生恶业，也不会有恶业的报应。即使有人沿着恒河北岸一路布施、让他人布施、祭祀、让他人祭祀，也不会因此产生福德，也不会有福德的报应。通过布施、调御、自制、说实话，也不会产生福德，也不会有福德的报应。’

居士们！相对于这些沙门、婆罗门，另有一些沙门、婆罗门持有完全相反的言论，他们这样说：‘[如果]亲自去做、让别人去做…说谎话；[做了这些]，行为者就造作了恶业。即使有人用锋利的轮盘将这大地上所有的生灵碾成一堆肉酱、一座肉山，也会因此产生恶业，也会有恶业的报应。即使有人沿着恒河南岸一路杀戮、砍伐、烹煮，也会因此产生恶业，也会有恶业的报应。即使有人沿着恒河北岸一路布施、让他人布施、祭祀、让他人祭祀，也会因此产生福德，也会有福德的报应。通过布施、调御、自制、说实话，会产生福德，会有福德的报应。’居士们！你们怎么认为？这些沙门、婆罗门不是持有互相完全对立的言论吗？”[居士们答：]“是的，尊者！”

[世尊说：]“居士们！在那里，那些持有‘亲自去做…乃至…没有福德的报应’这种言论和见解的沙门、婆罗门，可以预料他们会怎么样呢？他们会舍弃这三种善法——即身善行、语善行、意善行；而去受持奉行这三种不善法——即身恶行、语恶行、意恶行。这是为什么呢？因为那些可敬的沙门、婆罗门们没有看到不善法的过患、危害和染污，也没有看到善法在出离（烦恼）方面的功德以及清净的益处。即使行为（及其业果）确实存在，他们却持有‘没有行为（业果）’的见解，这就是他们的邪见。即使行为（及其业果）确实存在，他们却思惟‘没有行为（业果）’，这就是他们的邪思惟。即使行为（及其业果）确实存在，他们却说‘没有行为（业果）’，这就是他们的邪语。即使行为（及其业果）确实存在，他们却宣称‘没有行为（业果）’，这样做就与那些主张行为（业果）存在的阿罗汉们相对立。即使行为（及其业果）确实存在，他们却教导别人‘没有行为（业果）’，这就是他们传播不正法。并且因为传播不正法而自我赞扬、贬低他人。这样，他们先前具备的善戒就已丧失，而恶戒现前；加上这种邪见、邪思惟、邪语、与圣者对立、传播不正法、自赞毁他——如此种种无数的恶与不善法，都是因为邪见而产生的。

居士们！这时，有智慧的人会这样审慎思考：‘如果真的没有行为（业果），那么这个人死后自然会安稳无事；但如果真的有行为（业果），那么这个人死后将堕入恶道、不幸的去处、毁灭之地、地狱之中。退一步说，就算真的没有行为（业果），就算那些沙门、婆罗门的说法是真实的；但这个人在此生就已经会被智者们谴责——说他是“一个破戒的人，持有邪见、主张无作用论的人”。’而如果真的有行为（业果）存在，那么这个人就有双重的不幸：一是在此生受到智者的谴责，二是在死后堕入恶道、不幸的去处、毁灭之地、地狱之中。如此看来，他们所受持的这个‘无戏论’法（在这里指‘无作用论’等邪见），是被错误地完成、错误地受持了，它只涵盖了一个方面，而舍弃了善的境地。

居士们！在那里，那些持有‘亲自去做…乃至…有福德的报应’这种言论和见解的沙门、婆罗门，可以预料他们会怎么样呢？他们会舍弃这三种不善法——即身恶行、语恶行、意恶行；而去受持奉行这三种善法——即身善行、语善行、意善行。这是为什么呢？因为那些可敬的沙门、婆罗门们看到了不善法的过患、危害和染污，也看到了善法在出离（烦恼）方面的功德以及清净的益处。行为（及其业果）确实存在时，他们持有‘有行为（业果）’的见解，这就是他们的正见。行为（及其业果）确实存在时，他们思惟‘有行为（业果）’，这就是他们的正思惟。行为（及其业果）确实存在时，他们说‘有行为（业果）’，这就是他们的正语。行为（及其业果）确实存在时，他们宣称‘有行为（业果）’，这样做就不会与那些主张行为（业果）存在的阿罗汉们相对立。行为（及其业果）确实存在时，他们教导别人‘有行为（业果）’，这就是他们传播正法。并且因为传播正法，他们既不自我赞扬，也不贬低他人。这样，他们先前可能有的恶戒就已舍弃，而善戒现前；加上这种正见、正思惟、正语、不与圣者对立、传播正法、不自赞毁他——如此种种无数的善法，都是因为正见而产生的。

居士们！这时，有智慧的人会这样审慎思考：‘如果真的有行为（业果），那么这个人死后将往生善趣、天界。退一步说，就算真的没有行为（业果），就算（持相反观点的）那些沙门、婆罗门的说法是真实的；但这个人在此生就已经会被智者们称赞——说他是“一个持戒的人，持有正见、主张作用论（或业报论）的人”。’而如果真的有行为（业果）存在，那么这个人就有双重的益处：一是在此生受到智者的称赞，二是在死后往生善趣、天界。如此看来，他们所受持的这个‘无戏论’法（在这里指‘作用论’或‘业报论’等正见），是被正确地完成、正确地受持了，它涵盖了两个方面，而舍弃了不善的境地。

居士们！有一些沙门、婆罗门持有这样的言论和见解：‘众生染污没有原因，没有条件；众生是无因无缘而染污的。众生清净没有原因，没有条件；众生是无因无缘而清净的。没有力量，没有精进，没有个人的能力，没有个人的勇猛努力。一切有情、一切生命、一切存在、一切生灵，都是无助的、无力的、无精进的，由命运、阶级和自然的规定性所决定，只能在六种生类中感受苦乐。’

居士们！相对于这些沙门、婆罗门，另有一些沙门、婆罗门持有完全相反的言论，他们这样说：‘众生染污是有原因、有条件的；众生是有因有缘而染污的。众生清净是有原因、有条件的；众生是有因有缘而清净的。有力量，有精进，有个人的能力，有个人的勇猛努力。并非一切有情、一切生命、一切存在、一切生灵都是无助的、无力的、无精进的，并非都由命运、阶级和自然的规定性所决定，并非只能在六种生类中感受苦乐。’居士们！你们怎么认为？这些沙门、婆罗门不是持有互相完全对立的言论吗？”[居士们答：]“是的，尊者！”

[世尊说：]“居士们！在那里，那些持有‘众生染污没有原因…乃至…感受苦乐’这种言论和见解的沙门、婆罗门，可以预料他们会怎么样呢？他们会舍弃这三种善法——即身善行、语善行、意善行，而去受持奉行这三种不善法——即身恶行、语恶行、意恶行。这是为什么呢？因为那些可敬的沙门、婆罗门们没有看到不善法的过患、危害和染污，也没有看到善法在出离（烦恼）方面的功德以及清净的益处。即使原因确实存在，他们却持有‘没有原因’的见解，这就是他们的邪见。即使原因确实存在，他们却思惟‘没有原因’，这就是他们的邪思惟。即使原因确实存在，他们却说‘没有原因’，这就是他们的邪语。即使原因确实存在，他们却宣称‘没有原因’，这样做就与那些主张因果论的阿罗汉们相对立。即使原因确实存在，他们却教导别人‘没有原因’，这就是他们传播不正法。并且因为传播不正法而自我赞扬、贬低他人。这样，他们先前具备的善戒就已丧失，而恶戒现前；加上这种邪见、邪思惟、邪语、与圣者对立、传播不正法、自赞毁他——如此种种无数的恶与不善法，都是因为邪见而产生的。

居士们！这时，有智慧的人会这样审慎思考：‘如果真的没有原因，那么这个人死后自然会安稳无事；但如果真的有原因，那么这个人死后将堕入恶道、不幸的去处、毁灭之地、地狱之中。退一步说，就算真的没有原因，就算那些沙门、婆罗门的说法是真实的；但这个人在此生就已经会被智者们谴责——说他是“一个破戒的人，持有邪见、主张无因论的人”。’而如果真的有原因存在，那么这个人就有双重的不幸：一是在此生受到智者的谴责，二是在死后堕入恶道、不幸的去处、毁灭之地、地狱之中。如此看来，他们所受持的这个‘无戏论’法（在这里指‘无因论’等邪见），是被错误地完成、错误地受持了，它只涵盖了一个方面，而舍弃了善的境地。

居士们！在那里，那些持有‘众生染污有原因…乃至…并非一切有情…感受苦乐’这种言论和见解的沙门、婆罗门，可以预料他们会怎么样呢？他们会舍弃这三种不善法——即身恶行、语恶行、意恶行；而去受持奉行这三种善法——即身善行、语善行、意善行。这是为什么呢？因为那些可敬的沙门、婆罗门们看到了不善法的过患、危害和染污，也看到了善法在出离（烦恼）方面的功德以及清净的益处。原因确实存在时，他们持有‘有原因’的见解，这就是他们的正见。原因确实存在时，他们思惟‘有原因’，这就是他们的正思惟。原因确实存在时，他们说‘有原因’，这就是他们的正语。原因确实存在时，他们宣称‘有原因’，这样做就不会与那些主张因果论的阿罗汉们相对立。原因确实存在时，他们教导别人‘有原因’，这就是他们传播正法。并且因为传播正法，他们既不自我赞扬，也不贬低他人。这样，他们先前可能有的恶戒就已舍弃，而善戒现前；加上这种正见、正思惟、正语、不与圣者对立、传播正法、不自赞毁他——如此种种无数的善法，都是因为正见而产生的。

居士们！这时，有智慧的人会这样审慎思考：‘如果真的有原因，那么这个人死后将往生善趣、天界。退一步说，就算真的没有原因，就算（持相反观点的）那些沙门、婆罗门的说法是真实的；但这个人在此生就已经会被智者们称赞——说他是“一个持戒的人，持有正见、主张因果论的人”。’而如果真的有原因存在，那么这个人就有双重的益处：一是在此生受到智者的称赞，二是在死后往生善趣、天界。如此看来，他们所受持的这个‘无戏论’法（在这里指‘因果论’等正见），是被正确地完成、正确地受持了，它涵盖了两个方面，而舍弃了不善的境地。

居士们！有一些沙门、婆罗门持有这样的言论和见解：‘无色界是完全不存在的。’居士们！相对于这些沙门、婆罗门，另有一些沙门、婆罗门持有完全相反的言论，他们这样说：‘无色界是完全存在的。’居士们！你们怎么认为？这些沙门、婆罗门不是持有互相完全对立的言论吗？”[居士们答：]“是的，尊者。”[世尊说：]“居士们！这时，有智慧的人会这样审慎思考：那些主张‘无色界完全不存在’的沙门、婆罗门，他们的说法我并未亲见；而那些主张‘无色界完全存在’的沙门、婆罗门，他们的说法我也未曾了知。如果我自己既不了知也未亲见，就片面地断言‘只有这个是真的，其他都是错的’，这对我来说是不恰当的。那些主张‘无色界完全不存在’的沙门、婆罗门，如果他们的说法是真的，那么有这样的可能：那些色界的天人是意所化生的，我（若修行）将确定无疑地投生到那里。而那些主张‘无色界完全存在’的沙门、婆罗门，如果他们的说法是真的，那么有这样的可能：那些无色界的天人是依想而存在的，我（若修行）将确定无疑地投生到那里。然而，（我观察到）由于执着色身、色界，才产生了执持棍棒刀杖、争斗、冲突、争论、对抗、离间语、妄语等问题。但在无色界中，这一切是完全不存在的。’他这样反复思考后，就会致力于对（执着）色界的厌离、离欲和灭尽而修行。

居士们！有一些沙门、婆罗门持有这样的言论和见解：‘（众生）存在的寂灭是完全不可能实现的。’居士们！相对于这些沙门、婆罗门，另有一些沙门、婆罗门持有完全相反的言论，他们这样说：‘（众生）存在的寂灭是完全可以实现的。’居士们！你们怎么认为？这些沙门、婆罗门不是持有互相完全对立的言论吗？”[居士们答：]“是的，尊者。”[世尊说：]“居士们！这时，有智慧的人会这样审慎思考：那些主张‘存在的寂灭完全不可能实现’的沙门、婆罗门，他们的说法我并未亲见；而那些主张‘存在的寂灭完全可以实现’的沙门、婆罗门，他们的说法我也未曾了知。如果我自己既不了知也未亲见，就片面地断言‘只有这个是真的，其他都是错的’，这对我来说是不恰当的。那些主张‘存在的寂灭完全不可能实现’的沙门、婆罗门，如果他们的说法是真的，那么有这样的可能：那些无色界的天人是依想而存在的，我（若修行）将确定无疑地投生到那里。而那些主张‘存在的寂灭完全可以实现’的沙门、婆罗门，如果他们的说法是真的，那么有这样的可能：我在此生就能证得究竟涅槃。那些主张‘存在的寂灭完全不可能实现’的沙门、婆罗门，他们的这种见解接近于贪染，接近于束缚，接近于执取，接近于耽溺，接近于取着。而那些主张‘存在的寂灭完全可以实现’的沙门、婆罗门，他们的这种见解接近于无贪染，接近于无束缚，接近于无执取，接近于无耽溺，接近于无取着。’他这样反复思考后，就会致力于对（各种）存在的厌离、离欲和灭尽而修行。

居士们！在世间真实存在着这四种人。是哪四种呢？居士们！在此世间，有一种人折磨自己，专注于实践折磨自身的苦行。居士们！又在此世间，有一种人折磨他人，专注于实践折磨他人的行为。居士们！又在此世间，有一种人，既折磨自己，专注于实践折磨自身的苦行；也折磨他人，专注于实践折磨他人的行为。居士们！又在此世间，有一种人，既不折磨自己，不专注于实践折磨自身的苦行；也不折磨他人，不专注于实践折磨他人的行为。他不折磨自己，也不折磨他人，在当下生就无欲（无渴爱）、寂灭（证涅槃）、清凉，感受着安乐，以（梵行清净的）崇高自我而安住。

居士们！那么，什么是折磨自己、专注于实践折磨自身苦行的人呢？居士们！在此世间，有一种人是裸体外道，行为放荡不羁，用手舔食…（此处省略细节，详见Majjhima Nikāya 2.6-7 Kandarakasutta）…像这样，他们安住于从事各种各样折磨、摧残身体的苦行。居士们！这种人就叫做折磨自己、专注于实践折磨自身苦行的人。

又，居士们！什么是折磨他人、专注于实践折磨他人行为的人呢？居士们！在此世间，有一种人是屠夫、屠宰猪…（此处省略其他职业）…或者是从事其他任何残酷职业的人。居士们！这种人就叫做折磨他人、专注于实践折磨他人行为的人。

又，居士们！什么是既折磨自己、专注于实践折磨自身的苦行，也折磨他人、专注于实践折磨他人行为的人呢？居士们！在此世间，有一种人是国王或刹帝利种姓的灌顶王…（此处省略细节，指进行涉及杀生的祭祀）…那些（被用来祭祀或服务的人）被棍棒威胁，被恐惧所迫，泪流满面、哭泣着进行准备工作。居士们！这种人就叫做既折磨自己、专注于实践折磨自身的苦行，也折磨他人、专注于实践折磨他人行为的人。

又，居士们！什么是既不折磨自己、不专注于实践折磨自身的苦行，也不折磨他人、不专注于实践折磨他人行为的人；他既不折磨自己，也不折磨他人，在当下生就无欲、寂灭、清凉，感受着安乐，以（梵行清净的）崇高自我而安住呢？居士们！在此世间，有如来出现于世，是阿罗汉、正等正觉者…（此处省略佛陀十号及说法的标准描述）…他舍弃了这五种障碍（五盖）——这些心的染污、使智慧衰弱的东西，远离了各种欲望，远离了各种不善法，有寻、有伺，由远离而生喜乐，成就初禅而安住。由于寻、伺的止息，内心宁静，心达到专一，无寻、无伺，由定而生喜乐，成就第二禅…乃至…第三禅…乃至…成就第四禅而安住。

他以这样得定的心，清净、明洁、无瑕疵、离垢染、柔软、适业、稳固、不动摇时，将心导向宿命通（回忆过去世的智慧）。他回忆起种种过去世的生命状态，例如：一生、二生…乃至…像这样，他能回忆起具有细节和特征的、种种过去世的生命状态。他以这样得定的心，清净、明洁、无瑕疵、离垢染、柔软、适业、稳固、不动摇时，将心导向天眼通（了知众生死生的智慧）。他以清净、超越常人的天眼，看见众生的死亡和投生，看见他们的高贵与卑贱、美丽与丑陋、幸运与不幸…乃至…了知众生如何随着他们所造的业而流转。他以这样得定的心，清净、明洁、无瑕疵、离垢染、柔软、适业、稳固、不动摇时，将心导向漏尽通（灭尽烦恼的智慧）。他如实了知：‘这是苦’…乃至…‘这是导向苦灭之道。’当他这样了知、这样看见时，他的心从欲漏中解脱出来，从有漏（存在之漏）中解脱出来，从无明漏中解脱出来。在解脱之时，生起了‘已解脱’的智慧。他了知：‘此生已尽，梵行已立，应作已作，不再有后有（轮回）的状态了。’居士们！这种人就叫做既不折磨自己、不专注于实践折磨自身的苦行，也不折磨他人、不专注于实践折磨他人行为的人。他既不折磨自己，也不折磨他人，在当下生就无欲、寂灭、清凉，感受着安乐，以（梵行清净的）崇高自我而安住。”

听完这番话，萨罗村的婆罗门和居士们对世尊这样说：“太殊胜了！尊者乔达摩！太殊胜了！尊者乔达摩！就好比有人把倒下的扶起来，把遮盖的揭开，给迷路的人指明道路，在黑暗中举起油灯让有眼睛的人能看见东西；同样地，尊者乔达摩用种种善巧方便开示了法。我们这些人，从今天起，皈依尊者乔达摩、皈依法、皈依比丘僧团。愿尊者乔达摩接受我们为优婆塞，从今日起，终生皈依！”

无戏论经 第十 终。

居士品 第一 终。

此品摄颂：

干达罗，那伽罗，有学道，

波达利，随后是耆婆迦；

优波离，接着是狗行者（阿跋耶），

多受经，无戏论经为第十。

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《2》Majjhimapaṇṇāsapāḷi 中分五十经篇 (MN 51-100, 1-486)/2. Bhikkhuvagga 比丘品 (MN 61-70, 107-184)”

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【经名】 2.1 Ambalaṭṭhikarāhulovādasutta 芒果石园教诫罗睺罗经 (MN 61, 107-112)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Bhikkhuvaggo

1. Ambalaṭṭhikarāhulovādasuttaṃ

107. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā rāhulo ambalaṭṭhikāyaṃ viharati. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena ambalaṭṭhikā yenāyasmā rāhulo tenupasaṅkami. Addasā kho āyasmā rāhulo bhagavantaṃ dūratova āgacchantaṃ. Disvāna āsanaṃ paññāpesi, udakañca pādānaṃ. Nisīdi bhagavā paññatte āsane. Nisajja pāde pakkhālesi. Āyasmāpi kho rāhulo bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

108. Atha kho bhagavā parittaṃ udakāvasesaṃ udakādhāne ṭhapetvā āyasmantaṃ rāhulaṃ āmantesi – “passasi no tvaṃ, rāhula, imaṃ parittaṃ udakāvasesaṃ udakādhāne ṭhapitan”ti? “Evaṃ, bhante”. “Evaṃ parittakaṃ kho, rāhula, tesaṃ sāmaññaṃ yesaṃ natthi sampajānamusāvāde lajjā”ti. Atha kho bhagavā parittaṃ udakāvasesaṃ chaḍḍetvā āyasmantaṃ rāhulaṃ āmantesi – “passasi no tvaṃ, rāhula, parittaṃ udakāvasesaṃ chaḍḍitan”ti? “Evaṃ, bhante”. “Evaṃ chaḍḍitaṃ kho, rāhula, tesaṃ sāmaññaṃ yesaṃ natthi sampajānamusāvāde lajjā”ti. Atha kho bhagavā taṃ udakādhānaṃ nikkujjitvā āyasmantaṃ rāhulaṃ āmantesi – “passasi no tvaṃ, rāhula, imaṃ udakādhānaṃ nikkujjitan”ti? “Evaṃ, bhante”. “Evaṃ nikkujjitaṃ kho, rāhula, tesaṃ sāmaññaṃ yesaṃ natthi sampajānamusāvāde lajjā”ti. Atha kho bhagavā taṃ udakādhānaṃ ukkujjitvā āyasmantaṃ rāhulaṃ āmantesi – “passasi no tvaṃ, rāhula, imaṃ udakādhānaṃ rittaṃ tucchan”ti? “Evaṃ, bhante”. “Evaṃ rittaṃ tucchaṃ kho, rāhula, tesaṃ sāmaññaṃ yesaṃ natthi sampajānamusāvāde lajjāti. Seyyathāpi, rāhula, rañño nāgo īsādanto urūḷhavā [ubbūḷhavā (sī. pī.)] abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṃ karoti, pacchimehipi pādehi kammaṃ karoti, purimenapi kāyena kammaṃ karoti, pacchimenapi kāyena kammaṃ karoti, sīsenapi kammaṃ karoti, kaṇṇehipi kammaṃ karoti, dantehipi kammaṃ karoti, naṅguṭṭhenapi kammaṃ karoti; rakkhateva soṇḍaṃ. Tattha hatthārohassa evaṃ hoti – ‘ayaṃ kho rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṃ karoti, pacchimehipi pādehi kammaṃ karoti…pe… naṅguṭṭhenapi kammaṃ karoti; rakkhateva soṇḍaṃ. Apariccattaṃ kho rañño nāgassa jīvitan’ti. Yato kho, rāhula, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṃ karoti, pacchimehipi pādehi kammaṃ karoti…pe… naṅguṭṭhenapi kammaṃ karoti, soṇḍāyapi kammaṃ karoti, tattha hatthārohassa evaṃ hoti – ‘ayaṃ kho rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro saṅgāmagato purimehipi pādehi kammaṃ karoti, pacchimehipi pādehi kammaṃ karoti, purimenapi kāyena kammaṃ karoti, pacchimenapi kāyena kammaṃ karoti, sīsenapi kammaṃ karoti, kaṇṇehipi kammaṃ karoti, dantehipi kammaṃ karoti, naṅguṭṭhenapi kammaṃ karoti, soṇḍāyapi kammaṃ karoti. Pariccattaṃ kho rañño nāgassa jīvitaṃ. Natthi dāni kiñci rañño nāgassa akaraṇīyan’ti. Evameva kho, rāhula, yassa kassaci sampajānamusāvāde natthi lajjā, nāhaṃ tassa kiñci pāpaṃ akaraṇīyanti vadāmi. Tasmātiha te, rāhula, ‘hassāpi na musā bhaṇissāmī’ti – evañhi te, rāhula, sikkhitabbaṃ.

109. “Taṃ kiṃ maññasi, rāhula, kimatthiyo ādāso”ti? “Paccavekkhaṇattho, bhante”ti. “Evameva kho, rāhula, paccavekkhitvā paccavekkhitvā kāyena kammaṃ kattabbaṃ, paccavekkhitvā paccavekkhitvā vācāya kammaṃ kattabbaṃ, paccavekkhitvā paccavekkhitvā manasā kammaṃ kattabbaṃ. Yadeva tvaṃ, rāhula, kāyena kammaṃ kattukāmo ahosi, tadeva te kāyakammaṃ paccavekkhitabbaṃ – ‘yaṃ nu kho ahaṃ idaṃ kāyena kammaṃ kattukāmo idaṃ me kāyakammaṃ attabyābādhāyapi saṃvatteyya, parabyābādhāyapi saṃvatteyya, ubhayabyābādhāyapi saṃvatteyya – akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ [dukkhundrayaṃ, dukkhudayaṃ (ka.)] dukkhavipākan’ti? Sace tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ kattukāmo idaṃ me kāyakammaṃ attabyābādhāyapi saṃvatteyya, parabyābādhāyapi saṃvatteyya, ubhayabyābādhāyapi saṃvatteyya – akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ dukkhavipākan’ti, evarūpaṃ te, rāhula, kāyena kammaṃ sasakkaṃ na karaṇīyaṃ [saṃsakkaṃ na ca karaṇīyaṃ (ka.)]. Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ kattukāmo idaṃ me kāyakammaṃ nevattabyābādhāyapi saṃvatteyya, na parabyābādhāyapi saṃvatteyya, na ubhayabyābādhāyapi saṃvatteyya – kusalaṃ idaṃ kāyakammaṃ sukhudrayaṃ sukhavipākan’ti, evarūpaṃ te, rāhula, kāyena kammaṃ karaṇīyaṃ.

“Karontenapi te, rāhula, kāyena kammaṃ tadeva te kāyakammaṃ paccavekkhitabbaṃ – ‘yaṃ nu kho ahaṃ idaṃ kāyena kammaṃ karomi idaṃ me kāyakammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ dukkhavipākan’ti? Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ karomi idaṃ me kāyakammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ dukkhavipākan’ti, paṭisaṃhareyyāsi tvaṃ, rāhula, evarūpaṃ kāyakammaṃ. Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ karomi idaṃ me kāyakammaṃ nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati – kusalaṃ idaṃ kāyakammaṃ sukhudrayaṃ sukhavipākan’ti, anupadajjeyyāsi tvaṃ, rāhula, evarūpaṃ kāyakammaṃ.

“Katvāpi te, rāhula, kāyena kammaṃ tadeva te kāyakammaṃ paccavekkhitabbaṃ – ‘yaṃ nu kho ahaṃ idaṃ kāyena kammaṃ akāsiṃ idaṃ me kāyakammaṃ attabyābādhāyapi saṃvattati [saṃvatti (pī.)], parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ dukkhavipākan’ti? Sace kho tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ akāsiṃ, idaṃ me kāyakammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ kāyakammaṃ dukkhudrayaṃ dukkhavipākan’ti, evarūpaṃ te, rāhula, kāyakammaṃ satthari vā viññūsu vā sabrahmacārīsu desetabbaṃ, vivaritabbaṃ, uttānīkātabbaṃ; desetvā vivaritvā uttānīkatvā āyatiṃ saṃvaraṃ āpajjitabbaṃ. Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ kāyena kammaṃ akāsiṃ idaṃ me kāyakammaṃ nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati – kusalaṃ idaṃ kāyakammaṃ sukhudrayaṃ sukhavipākan’ti, teneva tvaṃ, rāhula, pītipāmojjena vihareyyāsi ahorattānusikkhī kusalesu dhammesu.

110. “Yadeva tvaṃ, rāhula, vācāya kammaṃ kattukāmo ahosi, tadeva te vacīkammaṃ paccavekkhitabbaṃ – ‘yaṃ nu kho ahaṃ idaṃ vācāya kammaṃ kattukāmo idaṃ me vacīkammaṃ attabyābādhāyapi saṃvatteyya, parabyābādhāyapi saṃvatteyya, ubhayabyābādhāyapi saṃvatteyya – akusalaṃ idaṃ vacīkammaṃ dukkhudrayaṃ dukkhavipākan’ti? Sace tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ vācāya kammaṃ kattukāmo idaṃ me vacīkammaṃ attabyābādhāyapi saṃvatteyya, parabyābādhāyapi saṃvatteyya, ubhayabyābādhāyapi saṃvatteyya – akusalaṃ idaṃ vacīkammaṃ dukkhudrayaṃ dukkhavipākan’ti, evarūpaṃ te, rāhula, vācāya kammaṃ sasakkaṃ na karaṇīyaṃ. Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ vācāya kammaṃ kattukāmo idaṃ me vacīkammaṃ nevattabyābādhāyapi saṃvatteyya, na parabyābādhāyapi saṃvatteyya – kusalaṃ idaṃ vacīkammaṃ sukhudrayaṃ sukhavipākan’ti, evarūpaṃ te, rāhula, vācāya kammaṃ karaṇīyaṃ.

“Karontenapi, rāhula, vācāya kammaṃ tadeva te vacīkammaṃ paccavekkhitabbaṃ – ‘yaṃ nu kho ahaṃ idaṃ vācāya kammaṃ karomi idaṃ me vacīkammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ vacīkammaṃ dukkhudrayaṃ dukkhavipākan’ti? Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ vācāya kammaṃ karomi idaṃ me vacīkammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ vacīkammaṃ dukkhudrayaṃ dukkhavipākan’ti, paṭisaṃhareyyāsi tvaṃ, rāhula, evarūpaṃ vacīkammaṃ. Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ vācāya kammaṃ karomi idaṃ me vacīkammaṃ nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati – kusalaṃ idaṃ vacīkammaṃ sukhudrayaṃ sukhavipākan’ti, anupadajjeyyāsi, tvaṃ rāhula, evarūpaṃ vacīkammaṃ.

“Katvāpi te, rāhula, vācāya kammaṃ tadeva te vacīkammaṃ paccavekkhitabbaṃ – ‘yaṃ nu kho ahaṃ idaṃ vācāya kammaṃ akāsiṃ idaṃ me vacīkammaṃ attabyābādhāyapi saṃvattati [saṃvatti (sī. pī.)], parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ vacīkammaṃ dukkhudrayaṃ dukkhavipākan’ti? Sace kho tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ vācāya kammaṃ akāsiṃ idaṃ me vacīkammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ vacīkammaṃ dukkhudrayaṃ dukkhavipākan’ti, evarūpaṃ te, rāhula, vacīkammaṃ satthari vā viññūsu vā sabrahmacārīsu desetabbaṃ, vivaritabbaṃ, uttānīkattabbaṃ; desetvā vivaritvā uttānīkatvā āyatiṃ saṃvaraṃ āpajjitabbaṃ. Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ vācāya kammaṃ akāsiṃ idaṃ me vacīkammaṃ nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati – kusalaṃ idaṃ vacīkammaṃ sukhudrayaṃ sukhavipākan’ti, teneva tvaṃ, rāhula, pītipāmojjena vihareyyāsi ahorattānusikkhī kusalesu dhammesu.

111. “Yadeva tvaṃ, rāhula, manasā kammaṃ kattukāmo ahosi, tadeva te manokammaṃ paccavekkhitabbaṃ – ‘yaṃ nu kho ahaṃ idaṃ manasā kammaṃ kattukāmo idaṃ me manokammaṃ attabyābādhāyapi saṃvatteyya, parabyābādhāyapi saṃvatteyya, ubhayabyābādhāyapi saṃvatteyya – akusalaṃ idaṃ manokammaṃ dukkhudrayaṃ dukkhavipākan’ti? Sace tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ manasā kammaṃ kattukāmo idaṃ me manokammaṃ attabyābādhāyapi saṃvatteyya, parabyābādhāyapi saṃvatteyya, ubhayabyābādhāyapi saṃvatteyya – akusalaṃ idaṃ manokammaṃ dukkhudrayaṃ dukkhavipākan’ti, evarūpaṃ te, rāhula, manasā kammaṃ sasakkaṃ na karaṇīyaṃ. Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ manasā kammaṃ kattukāmo idaṃ me manokammaṃ nevattabyābādhāyapi saṃvatteyya, na parabyābādhāyapi saṃvatteyya, na ubhayabyābādhāyapi saṃvatteyya – kusalaṃ idaṃ manokammaṃ sukhudrayaṃ sukhavipākan’ti, evarūpaṃ te, rāhula, manasā kammaṃ karaṇīyaṃ.

“Karontenapi te, rāhula, manasā kammaṃ tadeva te manokammaṃ paccavekkhitabbaṃ – ‘yaṃ nu kho ahaṃ idaṃ manasā kammaṃ karomi idaṃ me manokammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ manokammaṃ dukkhudrayaṃ dukkhavipākan’ti? Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ manasā kammaṃ karomi idaṃ me manokammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ manokammaṃ dukkhudrayaṃ dukkhavipākan’ti, paṭisaṃhareyyāsi tvaṃ, rāhula, evarūpaṃ manokammaṃ. Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ manasā kammaṃ karomi idaṃ me manokammaṃ nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati – kusalaṃ idaṃ manokammaṃ sukhudrayaṃ sukhavipākan’ti, anupadajjeyyāsi tvaṃ, rāhula, evarūpaṃ manokammaṃ.

“Katvāpi te, rāhula, manasā kammaṃ tadeva te manokammaṃ paccavekkhitabbaṃ – ‘yaṃ nu kho ahaṃ idaṃ manasā kammaṃ akāsiṃ idaṃ me manokammaṃ attabyābādhāyapi saṃvattati [saṃvatti (sī. pī.)], parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ manokammaṃ dukkhudrayaṃ dukkhavipākan’ti? Sace kho tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ manasā kammaṃ akāsiṃ idaṃ me manokammaṃ attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati – akusalaṃ idaṃ manokammaṃ dukkhudrayaṃ dukkhavipākan’ti, evarūpaṃ pana [evarūpe (sī. pī.), evarūpe pana (syā. kaṃ.)] te, rāhula, manokammaṃ [manokamme (sī. syā. kaṃ. pī.)] aṭṭīyitabbaṃ harāyitabbaṃ jigucchitabbaṃ; aṭṭīyitvā harāyitvā jigucchitvā āyatiṃ saṃvaraṃ āpajjitabbaṃ. Sace pana tvaṃ, rāhula, paccavekkhamāno evaṃ jāneyyāsi – ‘yaṃ kho ahaṃ idaṃ manasā kammaṃ akāsiṃ idaṃ me manokammaṃ nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati – kusalaṃ idaṃ manokammaṃ sukhudrayaṃ sukhavipākan’ti, teneva tvaṃ, rāhula, pītipāmojjena vihareyyāsi ahorattānusikkhī kusalesu dhammesu.

112. “Ye hi keci, rāhula, atītamaddhānaṃ samaṇā vā brāhmaṇā vā kāyakammaṃ parisodhesuṃ, vacīkammaṃ parisodhesuṃ, manokammaṃ parisodhesuṃ, sabbe te evamevaṃ paccavekkhitvā paccavekkhitvā kāyakammaṃ parisodhesuṃ, paccavekkhitvā paccavekkhitvā vacīkammaṃ parisodhesuṃ, paccavekkhitvā paccavekkhitvā manokammaṃ parisodhesuṃ. Yepi hi keci, rāhula, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā kāyakammaṃ parisodhessanti, vacīkammaṃ parisodhessanti, manokammaṃ parisodhessanti, sabbe te evamevaṃ paccavekkhitvā paccavekkhitvā kāyakammaṃ parisodhessanti, paccavekkhitvā paccavekkhitvā vacīkammaṃ parisodhessanti, paccavekkhitvā paccavekkhitvā manokammaṃ parisodhessanti. Yepi hi keci, rāhula, etarahi samaṇā vā brāhmaṇā vā kāyakammaṃ parisodhenti, vacīkammaṃ parisodhenti, manokammaṃ parisodhenti, sabbe te evamevaṃ paccavekkhitvā paccavekkhitvā kāyakammaṃ parisodhenti, paccavekkhitvā paccavekkhitvā vacīkammaṃ parisodhenti, paccavekkhitvā paccavekkhitvā manokammaṃ parisodhenti. Tasmātiha, rāhula, ‘paccavekkhitvā paccavekkhitvā kāyakammaṃ parisodhessāmi, paccavekkhitvā paccavekkhitvā vacīkammaṃ parisodhessāmi, paccavekkhitvā paccavekkhitvā manokammaṃ parisodhessāmī’ti – evañhi te, rāhula, sikkhitabban”ti.

Idamavoca bhagavā. Attamano āyasmā rāhulo bhagavato bhāsitaṃ abhinandīti.

Ambalaṭṭhikarāhulovādasuttaṃ niṭṭhitaṃ paṭhamaṃ.

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第二品 比丘品 Bhikkhuvaggo

第六十一 芒果石园教诫罗睺罗经 Ambalaṭṭhikarāhulovādasuttaṃ

我是这样听说的。

有一段时间，世尊住在王舍城的竹林，喂养松鼠的地方。那时，具寿罗睺罗住在芒果石园。世尊

在傍晚时分从禅修中起来，前往芒果石园拜访具寿罗睺罗。具寿罗睺罗远远看见世尊前来，便为他铺设坐

具并准备洗脚水。世尊在铺设好的座位上坐下，洗了脚；具寿罗睺罗顶礼世尊后，坐在一

旁。

这时，世尊在水盆里留下一点点剩余的水，叫着具寿罗睺罗问道：“罗睺罗！你确实看到

这水盆里留下的一点点剩余的水了吗？”[罗睺罗回答说：] “是的，尊者！”[世尊说：] “罗

睺罗！那些故意说谎而没有惭愧心的人，他们的沙门品质就像这点水一样稀少啊。”于

是，世尊将那少量剩余的水倒掉，问具寿罗睺罗说：“罗睺罗！你看到那少量剩余的水被倒掉

了吗？”[罗睺罗说：] “是的！尊者！”[世尊说：] “罗睺罗！那些故意说谎而没有惭愧心的人，

他们的沙门品质就像这样被舍弃了。”于是，世尊把那个水盆倒扣过来，问具寿罗睺罗说：“罗睺罗！

[你看到这个水盆被倒扣了吗？][罗睺罗说：] ‘是的，尊者。’[世尊说：]“罗睺罗！

故意说谎而没有惭愧心的人，他们的沙门品质就像这样被颠倒了。”于是，世尊把那个水盆扶正，问具

寿罗睺罗说：“罗睺罗！你看到这个水盆是空的、里面什么都没有了吗？”[罗睺罗说：] “是的，尊者！”

[世尊说：] “罗睺罗！那些故意说谎而没有惭愧心的人，他们的沙门品质就像这样空虚、这样空无所有啊。”

“罗睺罗！就好比国王的战象，象牙长如辕木，体格壮硕、品种优良、久经战阵。它在战场上时用两只前脚

行动，也用两只后脚行动；用前身行动，也用后身行动，用头行动，用两耳行动，

用两牙行动，用尾巴行动，唯独保护着它的象鼻；这时，驯象师会这样想：‘这头国王的战象，象牙长如辕木、

体格壮硕、品种优良、久经战阵，它在战场上，用两只前脚行动，用两只后脚行动，又用

前身行动，也用后身行动，也用头行动，也用两耳行动，也用两牙行动，也用尾巴行动，

唯独保护着象鼻。这头象王还是爱惜生命的。’但是，罗睺罗！如果这头象牙长如辕木、体格壮硕、品种优良、久经战阵

的象王，在战场上……乃至……用尾巴行动、也用象鼻行动；那时，驯象师就会这样

想：‘这头国王的战象，象牙长如辕木、体格壮硕、品种优良、久经战阵，它在战场上……乃至……用尾巴

行动，也用象鼻行动，这头象王真是不顾惜生命了。现在这头象王已经没有什么不敢做的了。’同样地，罗睺罗！凡是

任何故意说谎而没有惭愧心的人，我说：‘他也没有什么恶行是做不出来的。’因此，罗睺罗啊！

你应当这样学习：‘我即使在开玩笑时也不说谎言。’”

“罗睺罗！你认为怎样？镜子有什么作用呢？”[罗睺罗说：] “镜子是用来反思审察的。”

[世尊说：] “罗睺罗！正是这样，应当审察再审察，然后才以身行动。应当审察再审察，然后才以口说话。

应当审察再审察，然后才以意念思考。”

“罗睺罗！当你想要以身体做某件行为时，那时就应该审察你的身业：‘我现在想做的这个身业，

这个我的身业，是否会导致伤害自己、是否会导致伤害他人、是否会导致伤害双方呢？这是否是

不善的身业，会带来痛苦的结果、痛苦的果报呢？’罗睺罗！如果你审察时，知道是这样：‘我将要做的这个身业，

我想以身做的这个业，这个我的身业会导致伤害自己、会导致伤害他人、会导致伤害双方，这个

身业是不善的，会遭受苦果、苦报。’罗睺罗！像这样的身业你绝对不应该做。罗睺罗！如果你审察

时知道是这样：‘我将要做的这个身业，我想以身做的这个业，这个我的身业不会导致伤害自己、也不会导致

伤害他人、也不会导致伤害双方，这个身业是善的、会带来快乐的果报、快乐的报应。’罗睺罗！像这样的身业你就应该做。”

“罗睺罗！当你正在以身体做某件行为时，就在那时，应该审察你的身业：‘我现在正在做的这个身业，这个我

的身业是否导致了伤害自己、是否导致了伤害他人、是否导致了伤害双方呢？这是否是身业不善、苦果、苦报呢？’

罗睺罗！如果你正在审察时，知道是这样：‘我现在正在做的这个身业，这个我的身业导致了伤害自己、

也导致了伤害他人、也导致了伤害双方，这个身业是不善的、苦果、苦报。’罗睺罗！你应当停止

这样的身业。罗睺罗！又，如果你审察时知道是这样：‘我现在正在做的这个身业，这个我的身业

不会导致伤害自己、也不会导致伤害他人、也不会导致伤害双方，这个身业是善的、乐果、乐报。’

罗睺罗！你对于这样的身业应当继续做下去。罗睺罗！当你已经做完身业时，应当审察你已经做的身业：‘我

已经做的这个身业，这个我的身业是否导致了伤害自己、是否导致了伤害他人、是否导致了伤害双方呢？这是否是身业不善、

苦果、苦报呢？’罗睺罗！如果你正在审察时，知道是这样：‘我已经做的这个身业，这个我的身业

导致了伤害自己、也导致了伤害他人、也导致了伤害双方，这个身业是不善的、苦果、苦报。’罗睺

罗！你这样的身业，应当向导师、智者或同修们坦白、揭示、说明；坦白了、揭示了、

说明了之后，应当在未来防护自己[不再犯]。罗睺罗！又，如果你正在审察

时知道是这样：‘我已以身做的这个业，这个我的身业不会导致伤害自己、也不会导致伤害他人、也不会

导致伤害双方，这个身业是善的、乐果、乐报。’罗睺罗！这样你就应当日夜随学善法，安住

在喜悦之中。”

“罗睺罗！当你想要以口说某种话语时，那时就应该审察你的口业：‘我将要说的这个口业，我想以

口说的这个业，这个我的口业，是否会导致伤害自己、是否会导致伤害他人、是否会导致伤害双方呢？这个口业

是否是不善的、会带来苦果、苦报呢？’罗睺罗！如果你正在审察时知道是这样：‘我将要说的这个口业，我

想以口说的这个业，这个我的口业……乃至……会导致伤害双方，这个口业是不善的、苦果、

苦报。’罗睺罗！我实不该作如此之口业。罗睺罗！如果你审察时知道是这样：‘我将

要说的这个口业，我想以口说的这个业，这个我的口业不会导致伤害自己……乃至……不会导致伤害双方，这个

口业是善的、乐果、乐报。’罗睺罗！你就应该说这样的话语。罗睺罗！当你正在以口说话

时，就在那时，应该审察你的口业：‘我现在正在说的这个口业，这个我的口业是否导致了伤害自己、导致了

伤害他人、导致了伤害双方呢？这个口业是否是不善的、苦果、苦报呢？’罗睺罗！如果你正在审察

时知道是这样：‘我现在正在说的这个口业，这个我的口业……乃至……导致了伤害双方，这个口业是

不善的、苦果、苦报。’罗睺罗！你应当停止这样的口业。罗睺罗！如果你正在审察时知道

是这样：‘我现在正在说的这个口业，我的这个口业不会导致伤害自己……乃至……不会导致伤害双方，

这个口业是善的、乐果、乐报。’罗睺罗！你对这样的口业应当继续说下去。罗睺罗！当你已

经说完话语时，应当审察你的口业：‘我已经说完的口业，我已经以口说的这个业，这个我的口业是否导致了

伤害自己、是否会导致伤害他人、是否会导致伤害双方呢？这个口业是否是不善的、苦果、苦报呢？’罗睺罗！

如果你正在审察时知道是这样：‘我已经说完的口业，我已经以口说的这个业，这个我的口业……乃至……

导致了伤害双方，这个口业是不善的、苦果、苦报。’罗睺罗！你这样的口业，应当对

导师、智者、同修们坦白、揭示、说明；坦白了、揭示了、说明了、

应当在未来防护自己。罗睺罗！如果你正在审察时知道是这样：‘我已经以口说的这个业，这个我

的口业不会导致伤害自己……乃至……不会导致伤害双方，这个口业是善的，乐果、乐报。’

罗睺罗！这样，你应当日夜随学善法，安住在喜悦之中。”

“罗睺罗！若汝欲以意作业时，则其时，应省察汝之意业：“我将作意业，我欲

以意作此业，此我之意业为可转起自害、亦转起害他、转起两害者也！此之意业为

不善、苦果、苦报者也。”罗睺罗！若汝正省察时则知如是：“我将作意业我欲以

意作此业，此我之意业……乃至……可转起两害者，此意业为不善、苦果、苦报者

也。”罗睺罗！汝实不该作如是之意业。罗睺罗！若汝正省察时，则知如是：“我

将作意业，我欲以意作此业，此我之意业为不［转起］自害……乃至……不转起两

害者，此意业为善、乐果、乐报者也。”罗睺罗！汝该作如此之意业。罗睺罗！汝

正以意作业时，恰在其时，应省察汝之意业：“我今以意作此业，此我之意业实为

转起自害、转起害他、转起两害者也［此意业为不善、苦果、苦报者也！”罗睺罗！

若汝正省察时则知如是：“我今以意作此业，此我之意业……乃至……转起两害者，

此之意业为不善、苦果、苦报者也。”罗睺罗！汝应舍如是意业。罗睺罗！若汝省

察时，则知如是：“我今以意作此业，此我之意业为不［转起］自害……乃至……

不转起两害者，此之意业为善、乐果、乐报者也。”罗睺罗！汝对如是意业宜续行

之。罗睺罗！汝已作意业时，应省察汝之意业：“我已作意业，我已以意作此业，

此我之意业为转起自害、亦转起害他、亦转起两害者也！此意业为不善、苦果、苦

报者也。”罗睺罗！若汝正省察时，则知如是：“我已作意业，我已以意作此业，

此我之意业……乃至……转起两害者，此意业为不善，苦果、苦报者也。”罗睺罗！

对汝之意业，当烦恼之、可耻之、宜忌避之。烦恼、可耻、忌避、成就将来之防

护也。罗睺罗！若汝正省察时，则知如是：“我已以意作此业，此我之意业为不转

起自害、不转起害他、不转起两害者，此意业为善、乐果、乐报者也。”罗睺罗！

如是，汝当昼夜随学善法，住喜悦中。

罗睺罗！凡是过去世的沙门或婆罗门，他们净化身业、净化口业、净化意业，他们

所有一切，都是这样审察，又这样审察后、才净化身业的；审察又审察后才净化口业的；审察

又审察后才净化意业的。罗睺罗！凡是未来世的沙门或婆罗门，他们将净化身业，将净化

口业，将净化意业，他们所有一切，都将这样审察，又审察后，才净化身业；将审察又

审察后才净化口业；将审察，又审察后才净化意业。罗睺罗！凡是现在的沙门或婆罗门，

他们净化身业、净化口业、净化意业，他们所有一切，现在都像这样审察，又审察后才净化身业；

现在审察，又审察后才净化口业；现在审察，又审察后才净化意业。罗睺罗！因此，

确实应当这样：‘我们应当审察，又审察后才净化身业；应当审察，又审察后才净化口业；应当

审察，又审察后才净化意业。’罗睺罗！你们应当这样学习啊。”

世尊说完这番话后，心满意足的具寿罗睺罗，对世尊的教导感到非常欢喜！

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《2》Majjhimapaṇṇāsapāḷi 中分五十经篇 (MN 51-100, 1-486)/2. Bhikkhuvagga 比丘品 (MN 61-70, 107-184)”

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【经名】 2.2 Mahārāhulovādasutta 教诫罗睺罗大经 (MN 62, 113-121)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Mahārāhulovādasuttaṃ

113. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Āyasmāpi kho rāhulo pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya bhagavantaṃ piṭṭhito piṭṭhito anubandhi. Atha kho bhagavā apaloketvā āyasmantaṃ rāhulaṃ āmantesi – “yaṃ kiñci, rāhula, rūpaṃ – atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā – sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabban”ti. “Rūpameva nu kho, bhagavā, rūpameva nu kho, sugatā”ti? “Rūpampi, rāhula, vedanāpi, rāhula, saññāpi, rāhula, saṅkhārāpi, rāhula, viññāṇampi, rāhulā”ti. Atha kho āyasmā rāhulo “ko najja [ko nujja (syā. kaṃ.)] bhagavatā sammukhā ovādena ovadito gāmaṃ piṇḍāya pavisissatī”ti tato paṭinivattitvā aññatarasmiṃ rukkhamūle nisīdi pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. Addasā kho āyasmā sāriputto āyasmantaṃ rāhulaṃ aññatarasmiṃ rukkhamūle nisinnaṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. Disvāna āyasmantaṃ rāhulaṃ āmantesi – “ānāpānassatiṃ, rāhula, bhāvanaṃ bhāvehi. Ānāpānassati, rāhula, bhāvanā bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā”ti.

114. Atha kho āyasmā rāhulo sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā rāhulo bhagavantaṃ etadavoca – “kathaṃ bhāvitā nu kho, bhante, ānāpānassati, kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā”ti? “Yaṃ kiñci, rāhula, ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigataṃ upādinnaṃ, seyyathidaṃ – kesā lomā nakhā dantā taco maṃsaṃ nhāru [nahāru (sī. syā. kaṃ. pī.)] aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigataṃ upādinnaṃ – ayaṃ vuccati, rāhula, ajjhattikā pathavīdhātu [paṭhavīdhātu (sī. syā. kaṃ. pī.)]. Yā ceva kho pana ajjhattikā pathavīdhātu yā ca bāhirā pathavīdhātu, pathavīdhāturevesā. Taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṃ virājeti”.

115. “Katamā ca, rāhula, āpodhātu? Āpodhātu siyā ajjhattikā, siyā bāhirā. Katamā ca, rāhula, ajjhattikā āpodhātu? Yaṃ ajjhattaṃ paccattaṃ āpo āpogataṃ upādinnaṃ, seyyathidaṃ – pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṃ, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ āpo āpogataṃ upādinnaṃ – ayaṃ vuccati, rāhula, ajjhattikā āpodhātu. Yā ceva kho pana ajjhattikā āpodhātu yā ca bāhirā āpodhātu āpodhāturevesā. Taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā āpodhātuyā nibbindati, āpodhātuyā cittaṃ virājeti.

116. “Katamā ca, rāhula, tejodhātu? Tejodhātu siyā ajjhattikā, siyā bāhirā. Katamā ca, rāhula, ajjhattikā tejodhātu? Yaṃ ajjhattaṃ paccattaṃ tejo tejogataṃ upādinnaṃ, seyyathidaṃ – yena ca santappati yena ca jīrīyati yena ca pariḍayhati yena ca asitapītakhāyitasāyitaṃ sammā pariṇāmaṃ gacchati, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ tejo tejogataṃ upādinnaṃ – ayaṃ vuccati, rāhula, ajjhattikā tejodhātu. Yā ceva kho pana ajjhattikā tejodhātu yā ca bāhirā tejodhātu tejodhāturevesā. Taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā tejodhātuyā nibbindati, tejodhātuyā cittaṃ virājeti.

117. “Katamā ca, rāhula, vāyodhātu? Vāyodhātu siyā ajjhattikā, siyā bāhirā. Katamā ca, rāhula, ajjhattikā vāyodhātu? Yaṃ ajjhattaṃ paccattaṃ vāyo vāyogataṃ upādinnaṃ, seyyathidaṃ – uddhaṅgamā vātā, adhogamā vātā, kucchisayā vātā, koṭṭhāsayā [koṭṭhasayā (sī. pī.)] vātā, aṅgamaṅgānusārino vātā, assāso passāso, iti yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ vāyo vāyogataṃ upādinnaṃ – ayaṃ vuccati, rāhula, ajjhattikā vāyodhātu. Yā ceva kho pana ajjhattikā vāyodhātu yā ca bāhirā vāyodhātu vāyodhāturevesā. Taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā vāyodhātuyā nibbindati, vāyodhātuyā cittaṃ virājeti.

118. “Katamā ca, rāhula, ākāsadhātu? Ākāsadhātu siyā ajjhattikā, siyā bāhirā. Katamā ca, rāhula, ajjhattikā ākāsadhātu? Yaṃ ajjhattaṃ paccattaṃ ākāsaṃ ākāsagataṃ upādinnaṃ, seyyathidaṃ – kaṇṇacchiddaṃ nāsacchiddaṃ mukhadvāraṃ, yena ca asitapītakhāyitasāyitaṃ ajjhoharati, yattha ca asitapītakhāyitasāyitaṃ santiṭṭhati, yena ca asitapītakhāyitasāyitaṃ adhobhāgaṃ [adhobhāgā (sī. syā. kaṃ. pī.)] nikkhamati, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ ākāsaṃ ākāsagataṃ, aghaṃ aghagataṃ, vivaraṃ vivaragataṃ, asamphuṭṭhaṃ, maṃsalohitehi upādinnaṃ [ākāsagataṃ upādinnaṃ (sī. pī.)] – ayaṃ vuccati, rāhula, ajjhattikā ākāsadhātu. Yā ceva kho pana ajjhattikā ākāsadhātu yā ca bāhirā ākāsadhātu ākāsadhāturevesā. Taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā ākāsadhātuyā cittaṃ nibbindati, ākāsadhātuyā cittaṃ virājeti.

119. “Pathavīsamaṃ, rāhula, bhāvanaṃ bhāvehi. Pathavīsamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti. Seyyathāpi, rāhula, pathaviyā sucimpi nikkhipanti, asucimpi nikkhipanti, gūthagatampi nikkhipanti, muttagatampi nikkhipanti, kheḷagatampi nikkhipanti, pubbagatampi nikkhipanti, lohitagatampi nikkhipanti, na ca tena pathavī aṭṭīyati vā harāyati vā jigucchati vā; evameva kho tvaṃ, rāhula, pathavīsamaṃ bhāvanaṃ bhāvehi. Pathavīsamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti.

“Āposamaṃ, rāhula, bhāvanaṃ bhāvehi. Āposamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti. Seyyathāpi, rāhula, āpasmiṃ sucimpi dhovanti, asucimpi dhovanti, gūthagatampi dhovanti, muttagatampi dhovanti, kheḷagatampi dhovanti, pubbagatampi dhovanti, lohitagatampi dhovanti, na ca tena āpo aṭṭīyati vā harāyati vā jigucchati vā; evameva kho tvaṃ, rāhula, āposamaṃ bhāvanaṃ bhāvehi. Āposamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti.

“Tejosamaṃ, rāhula, bhāvanaṃ bhāvehi. Tejosamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti. Seyyathāpi, rāhula, tejo sucimpi dahati, asucimpi dahati, gūthagatampi dahati, muttagatampi dahati, kheḷagatampi dahati, pubbagatampi dahati, lohitagatampi dahati, na ca tena tejo aṭṭīyati vā harāyati vā jigucchati vā; evameva kho tvaṃ, rāhula, tejosamaṃ bhāvanaṃ bhāvehi. Tejosamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti.

“Vāyosamaṃ, rāhula, bhāvanaṃ bhāvehi. Vāyosamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti. Seyyathāpi, rāhula, vāyo sucimpi upavāyati, asucimpi upavāyati, gūthagatampi upavāyati, muttagatampi upavāyati, kheḷagatampi upavāyati, pubbagatampi upavāyati, lohitagatampi upavāyati, na ca tena vāyo aṭṭīyati vā harāyati vā jigucchati vā; evameva kho tvaṃ, rāhula, vāyosamaṃ bhāvanaṃ bhāvehi. Vāyosamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti.

“Ākāsasamaṃ, rāhula, bhāvanaṃ bhāvehi. Ākāsasamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti. Seyyathāpi, rāhula, ākāso na katthaci patiṭṭhito; evameva kho tvaṃ, rāhula, ākāsasamaṃ bhāvanaṃ bhāvehi. Ākāsasamañhi te, rāhula, bhāvanaṃ bhāvayato uppannā manāpāmanāpā phassā cittaṃ na pariyādāya ṭhassanti.

120. “Mettaṃ, rāhula, bhāvanaṃ bhāvehi. Mettañhi te, rāhula, bhāvanaṃ bhāvayato yo byāpādo so pahīyissati. Karuṇaṃ, rāhula, bhāvanaṃ bhāvehi. Karuṇañhi te, rāhula, bhāvanaṃ bhāvayato yā vihesā sā pahīyissati. Muditaṃ, rāhula, bhāvanaṃ bhāvehi. Muditañhi te, rāhula, bhāvanaṃ bhāvayato yā arati sā pahīyissati. Upekkhaṃ, rāhula, bhāvanaṃ bhāvehi. Upekkhañhi te, rāhula, bhāvanaṃ bhāvayato yo paṭigho so pahīyissati. Asubhaṃ, rāhula, bhāvanaṃ bhāvehi. Asubhañhi te, rāhula, bhāvanaṃ bhāvayato yo rāgo so pahīyissati. Aniccasaññaṃ, rāhula, bhāvanaṃ bhāvehi. Aniccasaññañhi te, rāhula, bhāvanaṃ bhāvayato yo asmimāno so pahīyissati.

121. “Ānāpānassatiṃ, rāhula, bhāvanaṃ bhāvehi. Ānāpānassati hi te, rāhula, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā. Kathaṃ bhāvitā ca, rāhula, ānāpānassati, kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā? Idha, rāhula, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati satova [sato (sī. syā. kaṃ. pī.)] passasati.

“Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti; rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti. ‘Sabbakāyappaṭisaṃvedī assasissāmī’ti sikkhati; ‘sabbakāyappaṭisaṃvedī passasissāmī’ti sikkhati; ‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati; ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati.

“‘Pītippaṭisaṃvedī assasissāmī’ti sikkhati; ‘pītippaṭisaṃvedī passasissāmī’ti sikkhati; ‘sukhappaṭisaṃvedī assasissāmī’ti sikkhati; ‘sukhappaṭisaṃvedī passasissāmī’ti sikkhati; ‘cittasaṅkhārappaṭisaṃvedī assasissāmī’ti sikkhati; ‘cittasaṅkhārappaṭisaṃvedī passasissāmī’ti sikkhati; ‘passambhayaṃ cittasaṅkhāraṃ assasissāmī’ti sikkhati; ‘passambhayaṃ cittasaṅkhāraṃ passasissāmī’ti sikkhati.

“‘Cittappaṭisaṃvedī assasissāmī’ti sikkhati; ‘cittappaṭisaṃvedī passasissāmī’ti sikkhati; ‘abhippamodayaṃ cittaṃ assasissāmī’ti sikkhati; ‘abhippamodayaṃ cittaṃ passasissāmī’ti sikkhati; ‘samādahaṃ cittaṃ assasissāmī’ti sikkhati; ‘samādahaṃ cittaṃ passasissāmī’ti sikkhati; ‘vimocayaṃ cittaṃ assasissāmī’ti sikkhati; ‘vimocayaṃ cittaṃ passasissāmī’ti sikkhati.

“‘Aniccānupassī assasissāmī’ti sikkhati; ‘aniccānupassī passasissāmī’ti sikkhati; ‘virāgānupassī assasissāmī’ti sikkhati; ‘virāgānupassī passasissāmī’ti sikkhati; ‘nirodhānupassī assasissāmī’ti sikkhati; ‘nirodhānupassī passasissāmī’ti sikkhati; ‘paṭinissaggānupassī assasissāmī’ti sikkhati; ‘paṭinissaggānupassī passasissāmī’ti sikkhati.

“Evaṃ bhāvitā kho, rāhula, ānāpānassati, evaṃ bahulīkatā mahapphalā hoti mahānisaṃsā. Evaṃ bhāvitāya, rāhula, ānāpānassatiyā, evaṃ bahulīkatāya yepi te carimakā assāsā tepi viditāva nirujjhanti no aviditā”ti.

Idamavoca bhagavā. Attamano āyasmā rāhulo bhagavato bhāsitaṃ abhinandīti.

Mahārāhulovādasuttaṃ niṭṭhitaṃ dutiyaṃ.

☸---------------------------------------------------------------------

第六十二 教诫罗睺罗大经 Mahārāhulovādasuttaṃ

我是这样听说的。

有一段时间，世尊住在舍卫城的祇树给孤独园。那时，世尊在清晨时分穿好衣服，拿着衣钵，为乞

食进入舍卫城。具寿罗睺罗也在清晨时分穿好衣服，拿着衣钵，跟在世尊后面走。这时，世尊回头呼

叫具寿罗睺罗说：“罗睺罗！对于任何色（物质形态），无论是过去的、未来的、现在的，内在的、外在的，粗大的、细微的，

低劣的、高尚的，远的、近的，对于这一切色都应当以正确的智慧如实地看待：‘这个[色]不属于我，我不是这个[色]，这个

[色]不是我的自我。’应当这样以正慧如实地观察。”[罗睺罗说：] “世尊！仅仅是

色吗？善逝[仅仅是色吗？”][世尊说：] “罗睺罗！色是这样，受也是这样；罗睺罗！想也是这样；罗

睺罗！行也是这样；罗睺罗！识也是这样。”

于是，具寿罗睺罗[心想：] “今天有谁能从世尊面前亲自领受教诫后，再进村庄去乞食呢？”

便从那里返回，到一棵树下结跏趺坐，端正身体，将念头置于面前[专注]。具寿舍利弗看见

具寿罗睺罗在一棵树下结跏趺坐，端正身体，将念头置于面前，便对具寿罗睺罗说：“罗睺罗！

你应当修习出入息念（安那般那念）的禅那。罗睺罗！修习、多修习出入息念的禅那，会有大果报、大利益。”

于是，具寿罗睺罗在傍晚时分从禅修中起来，前往世尊那里。[到了之后，顶礼世尊，坐在一旁。]坐

在一旁的具寿罗睺罗对世尊说：“尊者！出入息念应当如何修习？如何多修习才能有大

果报、大利益呢？”

[世尊说：] “罗睺罗！凡是自身内部个人所属的坚硬、固态以及所执取的物质，例如：头

发、体毛、指甲、牙齿、皮肤、肌肉、筋腱、骨骼、骨髓、肾脏、心脏、肝脏、肋膜、脾脏、肺脏、肠、肠系膜、胃

中物、粪便，以及其他任何自身内部个人所属的坚硬、固态以及所执取的物质，罗睺罗！这

称为内在的地界。无论是内在的地界还是外在的地界，它们都只是地界而已。对于它，应当这样：‘这个[地]不属于我，我不是

这个[地]，这个[地]不是我的自我。’像这样以正确的智慧如实地观察。像这样对此[地]以正确的智慧

如实地观察后，就会对地界感到厌离，心就会远离对地界的贪着。”

“罗睺罗！什么是水界？水界有内在的与外在的。罗睺罗！什么是内在的水界？凡是

自身内部个人所属的水、液态以及所执取的物质，例如：胆汁、痰、脓、血、汗、脂肪、

泪、皮脂（油）、唾液、鼻涕、关节滑液、尿，以及其他任何自身内部个人所属的水、液态以及所执取的物质，罗

睺罗！这称为内在水界。无论是内在的水界还是外在的水界，它们都只是水界而已。对于它，应当这样：‘这个[水]不属于我，

我不是这个[水]，这个水不是我的自我。’应当以正确的智慧如实地观察。像这样对此[水]，以正确的智慧如实

地观察后，就会对水界感到厌离，心就会远离对水界的贪着。”

“罗睺罗！什么是火界？火界有内在的与外在的。罗睺罗！什么是内在的火界？凡是

自身内部个人所属的火、热能以及所执取的物质，例如：身体因此[火]而温暖，因此[火]

而衰老，因此[火]而被烧热，吃、喝、咀嚼、品尝的东西因此[火]而完全消化，以及其

他任何自身内部个人所属所执取的火、热能。罗睺罗！这称为内在的火界。无论是内在的火界还是外在的火界，它们都

只是火界而已。对于它，应当这样：‘这个[火]不属于我，我不是这个（火），这个[火]不是我的自我。’像这样

对此应当以正确的智慧如实地观察。像这样对此[火]以正确的智慧如实地观察后，就会对火界感到厌离，心就会远离对火界的贪着。”

“罗睺罗！什么是风界？风界有内在的风界与外在的风界。罗睺罗！什么是内在的风界？凡是

自身内部个人所属的风、气态以及所执取的物质，例如：上行的风、下行的风、腹部（腔外）

的风、腹部（腔内）的风、在肢体间循环的风、入息、出息等，以及其他任何自身内部个人所属的风、

气态以及所执取的物质，罗睺罗！这称为内在风界。这个内在的风界与外在的风界，都只是风

界而已。对于它，应当这样：‘这个[风]不属于我，我不是这个[风]，这个[风]不是我的自我。’应当以正确的智慧如

实地观察；像这样对此[风]以正确的智慧如实地观察后，就会对风界感到厌离，心就会远离对风界的贪着。”

“罗睺罗！什么是空界？空界有内在的空界与外在的空界。罗睺罗！什么是内在的空界？凡是

自身内部个人所属的空、空间以及所执取的物质，例如：耳孔、鼻孔、口腔，以及食物由此咽下，

吃、喝、咀嚼、品尝的东西在此处停留，以及吃、喝、咀嚼、品尝的东西由此从下方排出，

以及其他任何自身内部个人所属的空、空的状态、孔隙、腔穴、未被肌肉和血液接触（充满）的空间，由肉血所执取的物质，罗睺罗！

这称为内在空界。无论是内在的空界还是外在的空界，它们都只是空界而已。对于它，应当这样：‘这个[空]不属于我，我不是

这个[空]，这个[空]不是我的自我。’像这样对此应当以正确的智慧如实地观察。像这样对此[空]以正确的智慧

如实地观察后，就会对空界感到厌离，心就会远离对空界的贪着。”

“罗睺罗！你应当修习如同大地的禅那；罗睺罗！当你修习如同大地的禅那时，那么所生起的愉悦的、不愉悦的感触，就不能占据你的心而停留。

罗睺罗！就好比在大地上，人们既丢弃洁净的东西，也丢弃不洁净的东西、也丢弃粪便、也丢弃尿液、也丢弃唾液、也丢弃脓液、也丢弃血液；

然而大地不会因此[洁净物、不洁净物等]而烦恼、或羞耻、或厌恶。像这样，罗睺罗！所以应当修习如同大地的禅那。罗睺罗！

你修习如同大地的禅那，那么所生起的愉悦的、不愉悦的感触、就不能占据你的心而停留。罗睺罗！你应当修习如同水的禅那；罗睺罗！

你修习如同水的禅那时，那么所生起的愉悦的、不愉悦的感触，就不能占据你的心而停留。罗睺罗！就好比在水中，人们洗涤洁净的东西也洗涤不洁净

的东西、也洗涤粪便、也洗涤尿液、也洗涤唾液、也洗涤脓液、也洗涤血液；然而水不会因此[洁净物、不洁净物等]而烦恼、或羞耻、或厌恶。

像这样，罗睺罗！你应当修习如同水的禅那……乃至…．[不占据心而]停留。”

“罗睺罗！你应当修习如同火的禅那。罗睺罗！你修习如同火的禅那时，那么所生起的愉悦的、不愉悦的感触，就不能偏

占你的心而停留。罗睺罗！就好比火燃烧洁净的东西，也燃烧不洁净的东西、也燃烧粪便、也燃烧尿液、也燃烧唾液、

也燃烧脓液、也燃烧血液，然而火不会因此[洁净物、不洁净物等]而烦恼、或羞耻、或厌恶。

像这样，罗睺罗！你应当修习如同火的禅那……乃至……[不占据心而]停留。”

“罗睺罗！你应当修习如同风的禅那。罗睺罗！你修习如同风的禅那时，那么所生起的愉悦的、不愉悦的感触、就不能偏占

你的心而停留。罗睺罗！就好比风吹拂洁净的东西、也吹拂不洁净的东西、也吹拂粪便、也吹拂尿液、也吹拂唾液、

也吹拂脓液、也吹拂血液[然而风不会因此[洁净物、不洁净物等]而烦恼、或羞耻、或厌恶]

像这样，罗睺罗！你应当修习如同风的禅那……乃至……[不占据心而]停留。”

“罗睺罗！你应当修习如同空间的禅那。罗睺罗！你修习如同空间的禅那时，那么所生起的愉悦的、不愉悦的感触，就不能偏

占你的心而停留。罗睺罗！就好比空间不被固定在任何地方。像这样，罗睺罗！你应当修习如同空间的禅那；罗

睺罗！你修习如同空间的禅那时，那么所生起的愉悦的、不愉悦的感触，就不能占据你的心而停留。”

“罗睺罗！你应当修习慈心禅那，罗睺罗！你修习慈心禅那时，那么凡是瞋恚都将被舍

断。罗睺罗！你应当修习悲心禅那。罗睺罗！你正在修习悲心禅那时，凡是恼害都将被

舍断。罗睺罗！你应当修习喜心禅那；罗睺罗！你正在修习喜心禅那时，凡是不乐都将被

舍断。罗睺罗！你应当修习舍心禅那；罗睺罗！你正在修习舍心禅那时，那么凡是被任何事物触动（反感、执着）都将被舍断。罗睺罗！你应当修习不净观。罗睺罗！你正在修习不净观时，

凡是贪欲都将被舍断。罗睺罗！你应当修习无常想；罗睺罗！你正在修习无常想时，

凡是我慢都将被舍断。”

“罗睺罗！你应当修习出入息念；罗睺罗！通过修习、多修习出入息念，就会有大果报、

大利益。罗睺罗！如何修习出入息念？如何多修习，才能有大果报、大利益呢？罗睺罗！

在这里，比丘去到森林、或树下、或空闲处结跏趺坐，端正身体，将念头置于面前，他保持正念

地出息，保持正念地入息。或者当出息长时，他了知：‘我出息长’；或者当入息长时，

他了知：‘我入息长’：或者当出息短时，他了知：‘我出息短’；或者当入息短时，他

了知：‘我入息短’。体验着全部[呼吸之]身，他学习：‘我将[体验着全部呼吸身而]出息。’

体验着全部[呼吸之]身，他学习：‘我将[体验着全部呼吸身而]入息。’平息着身行（即呼吸），

他学习：‘我将[平息着身行而]出息。’平息着身行，他学习：‘我将[平息着身行而]入息。’

感受着喜悦，他学习：‘我将[感受着喜悦而]出息。’感受着喜悦，

他学习：‘我将[感受着喜悦而]入息。’感受着快乐，他学习：‘我将[感受着快乐而]出息

之。’感受着快乐，他学习：‘我将[感受着快乐而]入息。’感受着心行（受和想），他学习：‘我将

[感受着心行而]出息。’感受着心行，他学习：‘我将[感受着心行而]入息。’

平息着心行，他学习：‘我将[平息着心行而]出息。’平息着心行，他

学习：‘我将[平息着心行而]入息。’感受着心，他学习：‘我将[感受着心而]出

息。’感受着心，他学习：‘我将[感受着心而]入息。’令心喜悦，他学习：

‘我将[令心喜悦而]出息。’令心喜悦，他学习：‘我将[令心喜悦而]入息

之。’令心专注（得定），他学习：‘我将[令心专注而]出息。’令心专注，他学习：

‘我将[令心专注而]入息。’令心解脱，他学习：‘我将[令心解脱而]出息

之。’令心解脱，他学习：‘我将[令心解脱而]入息。’随观无常，他学习：

‘我将[随观无常而]出息。’随观无常，他学习：‘我将[随观无常而]入息

之。’随观离贪，他学习：‘我将[随观离贪而]出息。’随观离贪，他学习：

‘我将[随观离贪而]入息。’随观寂灭，他学习：‘我将[随观寂灭而]出息

之。’随观寂灭，他学习：‘我将[随观寂灭而]入息。’随观舍离，他学习：

‘我将[随观舍离而]出息。’随观舍离，他学习：‘我将[随观舍离而]入息

之。’罗睺罗！对于出入息念，确实应当这样修习，这样多修习，就会有大果报、大利益。”

“罗睺罗！因为出入息念像这样修行，像这样多修习，即使是那些最后的出入息，也是在明了中了知其寂灭，

而不是在不了知中寂灭。”

世尊说完这番话后，心满意足的具寿罗睺罗对世尊的教导感到非常欢喜！

☸.....................................................................

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《2》Majjhimapaṇṇāsapāḷi 中分五十经篇 (MN 51-100, 1-486)/2. Bhikkhuvagga 比丘品 (MN 61-70, 107-184)”

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【经名】 2.3 Cūḷamālukyasutta 摩罗迦小经 (MN 63, 122-128)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Cūḷamālukyasuttaṃ

122. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmato mālukyaputtassa [māluṅkyaputtassa (sī. syā. kaṃ. pī.)] rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – “yānimāni diṭṭhigatāni bhagavatā abyākatāni ṭhapitāni paṭikkhittāni – ‘sassato loko’tipi, ‘asassato loko’tipi, ‘antavā loko’tipi, ‘anantavā loko’tipi, ‘taṃ jīvaṃ taṃ sarīran’tipi, ‘aññaṃ jīvaṃ aññaṃ sarīran’tipi, ‘hoti tathāgato paraṃ maraṇā’tipi, ‘na hoti tathāgato paraṃ maraṇā’tipi, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’tipi, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipi – tāni me bhagavā na byākaroti. Yāni me bhagavā na byākaroti taṃ me na ruccati, taṃ me nakkhamati. Sohaṃ bhagavantaṃ upasaṅkamitvā etamatthaṃ pucchissāmi. Sace me bhagavā byākarissati – ‘sassato loko’ti vā ‘asassato loko’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā – evāhaṃ bhagavati brahmacariyaṃ carissāmi; no ce me bhagavā byākarissati – ‘sassato loko’ti vā ‘asassato loko’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā – evāhaṃ sikkhaṃ paccakkhāya hīnāyāvattissāmī”ti.

123. Atha kho āyasmā mālukyaputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mālukyaputto bhagavantaṃ etadavoca –

124. “Idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – yānimāni diṭṭhigatāni bhagavatā abyākatāni ṭhapitāni paṭikkhittāni – ‘sassato loko’tipi, ‘asassato loko’tipi…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipi – tāni me bhagavā na byākaroti. Yāni me bhagavā na byākaroti taṃ me na ruccati, taṃ me nakkhamati. Sohaṃ bhagavantaṃ upasaṅkamitvā etamatthaṃ pucchissāmi. Sace me bhagavā byākarissati – ‘sassato loko’ti vā, ‘asassato loko’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā – evāhaṃ bhagavati, brahmacariyaṃ carissāmi. No ce me bhagavā byākarissati – ‘sassato loko’ti vā, ‘asassato loko’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā – evāhaṃ sikkhaṃ paccakkhāya hīnāyāvattissāmīti. Sace bhagavā jānāti – ‘sassato loko’ti, ‘sassato loko’ti me bhagavā byākarotu; sace bhagavā jānāti – ‘asassato loko’ti, ‘asassato loko’ti me bhagavā byākarotu. No ce bhagavā jānāti – ‘sassato loko’ti vā, ‘asassato loko’ti vā, ajānato kho pana apassato etadeva ujukaṃ hoti yadidaṃ – ‘na jānāmi, na passāmī’ti. Sace bhagavā jānāti – ‘antavā loko’ti, ‘anantavā loko’ti me bhagavā byākarotu; sace bhagavā jānāti – ‘anantavā loko’ti, ‘anantavā loko’ti me bhagavā byākarotu. No ce bhagavā jānāti – ‘antavā loko’ti vā, ‘anantavā loko’ti vā, ajānato kho pana apassato etadeva ujukaṃ hoti yadidaṃ – ‘na jānāmi, na passāmī’ti. Sace bhagavā jānāti – ‘taṃ jīvaṃ taṃ sarīran’ti, ‘taṃ jīvaṃ taṃ sarīran’ti me bhagavā byākarotu; sace bhagavā jānāti – ‘aññaṃ jīvaṃ aññaṃ sarīran’ti, ‘aññaṃ jīvaṃ aññaṃ sarīran’ti me bhagavā byākarotu. No ce bhagavā jānāti – ‘taṃ jīvaṃ taṃ sarīran’ti vā, ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vā, ajānato kho pana apassato etadeva ujukaṃ hoti yadidaṃ – ‘na jānāmi, na passāmī’ti. Sace bhagavā jānāti – ‘hoti tathāgato paraṃ maraṇā’ti, ‘hoti tathāgato paraṃ maraṇā’ti me bhagavā byākarotu; sace bhagavā jānāti – ‘na hoti tathāgato paraṃ maraṇā’ti, ‘na hoti tathāgato paraṃ maraṇā’ti me bhagavā byākarotu. No ce bhagavā jānāti – ‘hoti tathāgato paraṃ maraṇā’ti vā, ‘na hoti tathāgato paraṃ maraṇā’ti vā, ajānato kho pana apassato etadeva ujukaṃ hoti yadidaṃ – ‘na jānāmi na passāmī’ti. Sace bhagavā jānāti – ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti me bhagavā byākarotu; sace bhagavā jānāti – ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti me bhagavā byākarotu. No ce bhagavā jānāti – ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā, ajānato kho pana apassato etadeva ujukaṃ hoti yadidaṃ – ‘na jānāmi, na passāmī’”ti.

125. “Kiṃ nu [kiṃ nu kho (syā. kaṃ. ka.)] tāhaṃ, mālukyaputta, evaṃ avacaṃ – ‘ehi tvaṃ, mālukyaputta, mayi brahmacariyaṃ cara, ahaṃ te byākarissāmi – ‘sassato loko’ti vā, ‘asassato loko’ti vā, ‘antavā loko’ti vā, ‘anantavā loko’ti vā, ‘taṃ jīvaṃ taṃ sarīran’ti vā, ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vā, ‘hoti tathāgato paraṃ maraṇā’ti vā, ‘na hoti tathāgato paraṃ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā”ti? “No hetaṃ, bhante”. “Tvaṃ vā pana maṃ evaṃ avaca – ahaṃ, bhante, bhagavati brahmacariyaṃ carissāmi, bhagavā me byākarissati – ‘sassato loko’ti vā, ‘asassato loko’ti vā, ‘antavā loko’ti vā, ‘anantavā loko’ti vā, ‘taṃ jīvaṃ taṃ sarīran’ti vā, ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vā, ‘hoti tathāgato paraṃ maraṇā’ti vā, ‘na hoti tathāgato paraṃ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā”ti? “No hetaṃ, bhante”. “Iti kira, mālukyaputta, nevāhaṃ taṃ vadāmi – ehi tvaṃ, mālukyaputta, mayi brahmacariyaṃ cara, ahaṃ te byākarissāmi – ‘sassato loko’ti vā, ‘asassato loko’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇāti vā’ti; napi kira maṃ tvaṃ vadesi – ahaṃ, bhante, bhagavati brahmacariyaṃ carissāmi, bhagavā me byākarissati – ‘sassato loko’ti vā ‘asassato loko’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā”ti. Evaṃ sante, moghapurisa, ko santo kaṃ paccācikkhasi?

126. “Yo kho, mālukyaputta, evaṃ vadeyya – ‘na tāvāhaṃ bhagavati brahmacariyaṃ carissāmi yāva me bhagavā na byākarissati – “sassato loko”ti vā, “asassato loko”ti vā…pe… “neva hoti na na hoti tathāgato paraṃ maraṇā”ti vāti, abyākatameva taṃ, mālukyaputta, tathāgatena assa, atha so puggalo kālaṃ kareyya. Seyyathāpi, mālukyaputta, puriso sallena viddho assa savisena gāḷhapalepanena. Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhapeyyuṃ. So evaṃ vadeyya – ‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ purisaṃ jānāmi yenamhi viddho, khattiyo vā brāhmaṇo vā vesso vā suddo vā’ti; so evaṃ vadeyya – ‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ purisaṃ jānāmi yenamhi viddho, evaṃnāmo evaṃgotto iti vā’ti; so evaṃ vadeyya – ‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ purisaṃ jānāmi yenamhi viddho, dīgho vā rasso vā majjhimo vā’ti; so evaṃ vadeyya – ‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ purisaṃ jānāmi yenamhi viddho, kāḷo vā sāmo vā maṅguracchavī vā’ti; so evaṃ vadeyya – ‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ purisaṃ jānāmi yenamhi viddho, amukasmiṃ gāme vā nigame vā nagare vā’ti; so evaṃ vadeyya – ‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ dhanuṃ jānāmi yenamhi viddho, yadi vā cāpo yadi vā kodaṇḍo’ti; so evaṃ vadeyya – ‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ jiyaṃ jānāmi yāyamhi viddho, yadi vā akkassa yadi vā saṇhassa [saṇṭhassa (sī. syā. kaṃ. pī.)] yadi vā nhārussa yadi vā maruvāya yadi vā khīrapaṇṇino’ti; so evaṃ vadeyya – ‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ kaṇḍaṃ jānāmi yenamhi viddho, yadi vā gacchaṃ yadi vā ropiman’ti; so evaṃ vadeyya – ‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ kaṇḍaṃ jānāmi yenamhi viddho, yassa pattehi vājitaṃ [vākhittaṃ (ka.)] yadi vā gijjhassa yadi vā kaṅkassa yadi vā kulalassa yadi vā morassa yadi vā sithilahanuno’ti; so evaṃ vadeyya – ‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ kaṇḍaṃ jānāmi yenamhi viddho, yassa nhārunā parikkhittaṃ yadi vā gavassa yadi vā mahiṃsassa yadi vā bheravassa [roruvassa (sī. syā. kaṃ. pī.)] yadi vā semhārassā’ti; so evaṃ vadeyya – ‘na tāvāhaṃ imaṃ sallaṃ āharissāmi yāva na taṃ sallaṃ jānāmi yenamhi viddho, yadi vā sallaṃ yadi vā khurappaṃ yadi vā vekaṇḍaṃ yadi vā nārācaṃ yadi vā vacchadantaṃ yadi vā karavīrapattan’ti – aññātameva taṃ, mālukyaputta, tena purisena assa, atha so puriso kālaṃ kareyya. Evameva kho, mālukyaputta, yo evaṃ vadeyya – ‘na tāvāhaṃ bhagavati brahmacariyaṃ carissāmi yāva me bhagavā na byākarissati – “sassato loko”ti vā “asassato loko”ti vā…pe… “neva hoti na na hoti tathāgato paraṃ maraṇā”ti vāti – abyākatameva taṃ, mālukyaputta, tathāgatena assa, atha so puggalo kālaṅkareyya.

127. “‘Sassato loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṃ ‘no asassato loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi ‘no sassato loko’ti vā, mālukyaputta, diṭṭhiyā sati, ‘asassato loko’ti vā diṭṭhiyā sati attheva jāti, atthi jarā, atthi maraṇaṃ, santi sokaparidevadukkhadomanassupāyāsā; yesāhaṃ diṭṭheva dhamme nighātaṃ paññapemi. ‘Antavā loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṃ ‘no anantavā loko’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi ‘no antavā loko’ti vā, mālukyaputta, diṭṭhiyā sati, ‘anantavā loko’ti vā diṭṭhiyā sati attheva jāti, atthi jarā, atthi maraṇaṃ, santi sokaparidevadukkhadomanassupāyāsā; yesāhaṃ diṭṭheva dhamme nighātaṃ paññapemi. ‘Taṃ jīvaṃ taṃ sarīran’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṃ ‘no aññaṃ jīvaṃ aññaṃ sarīran’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi ‘no taṃ jīvaṃ taṃ sarīran’ti vā, mālukyaputta, diṭṭhiyā sati, ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vā diṭṭhiyā sati attheva jāti…pe… nighātaṃ paññapemi. ‘Hoti tathāgato paraṃ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṃ ‘no na hoti tathāgato paraṃ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi ‘no hoti tathāgato paraṃ maraṇā’ti vā, mālukyaputta, diṭṭhiyā sati, ‘na hoti tathāgato paraṃ maraṇā’ti vā diṭṭhiyā sati attheva jāti…pe… yesāhaṃ diṭṭheva dhamme nighātaṃ paññapemi. ‘Hoti ca na ca hoti tathāgato paraṃ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evaṃ ‘no neva hoti na na hoti tathāgato paraṃ maraṇā’ti, mālukyaputta, diṭṭhiyā sati brahmacariyavāso abhavissāti, evampi ‘no hoti ca na ca hoti tathāgato paraṃ maraṇā’ti, mālukyaputta, diṭṭhiyā sati, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā diṭṭhiyā sati attheva jāti…pe… yesāhaṃ diṭṭheva dhamme nighātaṃ paññapemi.

128. “Tasmātiha, mālukyaputta, abyākatañca me abyākatato dhāretha; byākatañca me byākatato dhāretha. Kiñca, mālukyaputta, mayā abyākataṃ? ‘Sassato loko’ti mālukyaputta, mayā abyākataṃ; ‘asassato loko’ti – mayā abyākataṃ; ‘antavā loko’ti – mayā abyākataṃ; ‘anantavā loko’ti – mayā abyākataṃ; ‘taṃ jīvaṃ taṃ sarīran’ti – mayā abyākataṃ; ‘aññaṃ jīvaṃ aññaṃ sarīran’ti – mayā abyākataṃ; ‘hoti tathāgato paraṃ maraṇā’ti – mayā abyākataṃ; ‘na hoti tathāgato paraṃ maraṇā’ti – mayā abyākataṃ; ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti – mayā abyākataṃ; ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti – mayā abyākataṃ. Kasmā cetaṃ, mālukyaputta, mayā abyākataṃ? Na hetaṃ, mālukyaputta, atthasaṃhitaṃ na ādibrahmacariyakaṃ na [netaṃ (sī.)] nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati. Tasmā taṃ mayā abyākataṃ. Kiñca, mālukyaputta, mayā byākataṃ? ‘Idaṃ dukkhan’ti, mālukyaputta, mayā byākataṃ; ‘ayaṃ dukkhasamudayo’ti – mayā byākataṃ; ‘ayaṃ dukkhanirodho’ti – mayā byākataṃ; ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti – mayā byākataṃ. Kasmā cetaṃ, mālukyaputta, mayā byākataṃ? Etañhi, mālukyaputta, atthasaṃhitaṃ etaṃ ādibrahmacariyakaṃ nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. Tasmā taṃ mayā byākataṃ. Tasmātiha, mālukyaputta, abyākatañca me abyākatato dhāretha; byākatañca me byākatato dhārethā”ti.

Idamavoca bhagavā. Attamano āyasmā mālukyaputto bhagavato bhāsitaṃ abhinandīti.

Cūḷamālukyasuttaṃ niṭṭhitaṃ tatiyaṃ.

☸---------------------------------------------------------------------

第六十三 摩罗迦小经 Cūḷamālukyasuttaṃ

我是这样听说的。

某一时期，世尊住在舍卫城的祇陀林给孤独园。那时，独自静坐的具寿摩罗迦子心中生起这样的思考：“凡是这些见解，世尊不解说、搁置、拒绝［回答］，即——世界是常住的，世界是无常的；世界是有边际的，世界是无边际的；生命就是身体，生命和身体是不同的；如来死后存在，如来死后不存在，如来死后既存在又不存在，如来死后既非存在也非不存在：这些世尊没有对我解说。世尊不对我解说这些，我不喜欢这样，我不能忍受这样。我现在要去拜见世尊问这个问题，如果世尊对我解说：‘世界是常住的’或‘世界是无常的’或‘世界是有边际的’或‘世界是无边际的’或‘生命就是身体’或‘生命和身体是不同的’或‘如来死后存在’或‘如来死后不存在’或‘如来死后既存在又不存在’或‘如来死后既非存在也非不存在’，那么我就在世尊这里修习梵行。如果世尊不对我解说：‘世界是常住的’或‘世界是无常的’……乃至……或‘如来死后既非存在也非不存在’，那么我就要放弃修学而还俗。”

于是，具寿摩罗迦子在傍晚时分从静坐中起来，去到世尊那里。到了之后，顶礼世尊，坐在一边。坐在一边的具寿摩罗迦子对世尊说：“师尊！我独自静坐时，心中生起这样的思考：‘这些见解，世尊不解说、搁置、拒绝［回答］，即——世界是常住的，世界是无常的……乃至……如来死后既非存在也非不存在——关于这些，世尊未曾对我解说，世尊不对我解说这些，我不喜欢这样，我不能忍受这样。’我现在来拜见世尊问这个问题。如果世尊对我解说：‘世界是常住的’或‘世界是无常的’……乃至……或‘如来死后既非存在也非不存在’，那么我就将在世尊这里修习梵行。如果世尊不对我解说：‘世界是常住的’或‘世界是无常的’……乃至……或‘如来死后既非存在也非不存在’，那么我就放弃修学而还俗。如果世尊知道：‘世界是常住的’，世尊就该对我说：‘世界是常住的’。如果世尊知道：‘世界是无常的’，世尊就该对我说：‘世界是无常的’。又如果世尊不知道：‘世界是常住的’或‘世界是无常的’，那么对于不知道、没看见的人来说，说‘我不知道，我没看见’才是恰当的。如果世尊知道：‘世界是有边际的’，世尊就该对我说：‘世界是有边际的’。如果世尊知道：‘世界是无边际的’，那么世尊就该对我说：‘世界是无边际的’。又如果世尊不知道：‘世界是有边际的’或‘世界是无边际的’，那么对于不知道、没看见的人来说，说‘我不知道，我没看见’才是恰当的。如果世尊知道：‘生命就是身体’，那么您就该对我说：‘生命就是身体’。如果世尊知道：‘生命和身体是不同的’，那么您就该对我说：‘生命和身体是不同的’。又如果世尊不知道：‘生命就是身体’或‘生命和身体是不同的’，那么对于不知道、没看见的人来说，说‘我不知道，我没看见’才是恰当的。如果世尊知道：‘如来死后存在’，那么您就该对我说：‘如来死后存在’。如果世尊知道：‘如来死后不存在’，那么您就该对我说：‘如来死后不存在’。又如果世尊不知道：‘如来死后存在’或‘如来死后不存在’，那么对于不知道、没看见的人来说，说‘我不知道，我没看见’才是恰当的。如果世尊知道：‘如来死后既存在又不存在’，那么您就该对我说：‘如来死后既存在又不存在’。如果世尊知道：‘如来死后既非存在也非不存在’，那么您就该对我说：‘如来死后既非存在也非不存在’。又如果世尊不知道：‘如来死后既存在又不存在’或‘如来死后既非存在也非不存在’，那么对于不知道、没看见的人来说，说‘我不知道，我没看见’才是恰当的。”

［世尊说：］“摩罗迦子，我是否曾对你说过：‘来！摩罗迦子！你应该在我这里修习梵行，我愿意为你解说世界是常住的，或世界是无常的……乃至……或如来死后既非存在也非不存在’吗？”［摩罗迦子回答说：］“确实没有，师尊！”［世尊说：］“或者你曾对我说过这样的话：‘师尊！我愿意在世尊这里修习梵行，世尊应当为我解说世界是常住的，或世界是无常的……乃至……或如来死后既非存在也非不存在’吗？”［摩罗迦子回答说：］“确实没有，师尊！”［世尊说：］“摩罗迦子！既然我确实没有对你说过：‘来！摩罗迦子！你应该在我这里修习梵行，我愿意为你解说世界是常住的，或世界是无常的……乃至……或如来死后既非存在也非不存在。’你也确实没有对我说过：‘师尊！我想要在世尊这里修习梵行。世尊应当为我解说世界是常住的或世界是无常的……乃至……或如来死后既非存在也非不存在。’既然如此，愚蠢的人啊！是谁拒绝谁呢？”

“摩罗迦子！有人可能会这样说：‘在世尊不给我解说：“世界是常住的，或世界是无常的……乃至……或如来死后既非存在也非不存在”的这段时间里，那我就不在世尊这里修习梵行。’然而，摩罗迦子！或许如来还没有解说这些时，那个人可能就已经命终了。摩罗迦子！就像有个人被涂了厚厚毒药的箭射中了，他的亲友、同事、亲族、有血缘关系的人为他请来外科医生［治疗］。但他却说：‘在我还不知道射我的人是刹帝利（王族）呢？还是婆罗门呢？还是吠舍（庶民）呢？还是首陀罗（奴隶族）呢？在这期间，这支箭不能取出来。’他又说：‘在我不知道射我的人叫什么名字、属于什么家族的期间，这支箭不能取出来。’他又这样说：‘在我不知道射我的人是高个子、中等身材、还是矮个子的期间，这支箭不能取出来。’他又这样说：‘在我不知道射我的人是黑色皮肤、或棕黄色皮肤、或金黄色皮肤的期间，这支箭不能取出来。’他又说：‘在我不知道射我的人，是在这个村庄或那个村镇或城市里的哪个人的期间，这支箭不能取出来。’他又这样说：‘在我不知道射我的弓是一般的弓呢？还是强弩呢？在这期间，这支箭不能取出来。’他又这样说：‘在我不知道射我的弓弦是用马兜铃藤（akka）做的呢？还是用莎草（saṇha）做的呢？还是用筋腱做的呢？还是用麻（maruvā）做的呢？还是用乳汁藤（khīrapaṇṇī）做的呢？在这期间，这支箭不能取出来。’他又这样说：‘在我不知道射我的箭杆是用芦苇（gaccha）做的呢？还是用栽培的某种植物（ropima）做的呢？在这期间，这支箭不能取出来。’他又这样说：‘在我不知道射我的箭杆上的箭羽是鹫鹰的呢？还是白鹭的呢？还是隼鹰的呢？还是孔雀的呢？还是鹳鸟（sithilahano）［的羽毛］呢？在这期间，这支箭不能取出来。’他又这样说：‘在我不知道射我的箭杆是用什么筋腱缠绕捆扎的呢？是用牛的呢？还是用水牛的呢？还是用熊（bherava/roruva）的呢？还是用猴（semhāra）［筋腱］的呢？在这期间，这支箭不能取出来。’他又这样说：‘在我不知道射我的箭头是普通的箭头（salla）呢？还是剃刀形的箭头（khurappa）呢？还是弯曲的箭头（vekaṇḍa）呢？还是铁制的箭头（nārāca）呢？还是小牛牙齿形的箭头（vacchadanta）呢？还是夹竹桃叶形的箭头（karavīrapatta）呢？在这期间，这支箭不能取出来。’摩罗迦子！就这样，这个人还不知道这些事情，然而他可能已经命终了。摩罗迦子！［同样地，如果有人说：‘在世尊不给我解说：“世界是常住的、或世界是无常的……乃至……或如来死后既非存在也非不存在”的这段时间里，那我就不在世尊这里修习梵行。’然而，摩罗迦子！在如来还没有解说这些时，那个人可能就已经命终了。

“摩罗迦子！认为‘只有当持有“世界是常住的”这种见解时，才有梵行可安住’，没有这样的事。认为‘只有当持有“世界是无常的”这种见解时，才有梵行可安住’，也没有这样的事。摩罗迦子！无论持有‘世界是常住的’这种见解，还是持有‘世界是无常的’这种见解，都同样有生、有老、有死，有愁、悲、苦、忧、恼。我教导的是在当下生活中（现法）就能调伏、熄灭这些（愁悲苦忧恼等）。摩罗迦子！认为‘只有当持有“世界是有边际的”这种见解时，才有梵行可安住’，没有这样的事。摩罗迦子！认为‘只有当持有“世界是无边际的”这种见解时，才有梵行可安住’，也没有这样的事。摩罗迦子！无论持有‘世界是有边际的’这种见解，还是持有‘世界是无边际的’这种见解，都同样有生、有老、有死，有愁、悲、苦、忧、恼。我教导的是在当下生活中就能调伏、熄灭这些。摩罗迦子！认为‘只有当持有“生命就是身体”这种见解时，才有梵行可安住’，没有这样的事。摩罗迦子！认为‘只有当持有“生命和身体是不同的”这种见解时，才有梵行可安住’，也没有这样的事。摩罗迦子！无论持有‘生命就是身体’这种见解，还是持有‘生命和身体是不同的’这种见解，都同样有生、有老、有死，有愁、悲、苦、忧、恼。我教导的是在当下生活中就能调伏、熄灭这些。摩罗迦子！认为‘只有当持有“如来死后存在”这种见解时，才有梵行可安住’，没有这样的事。摩罗迦子！认为‘只有当持有“如来死后不存在”这种见解时，才有梵行可安住’，也没有这样的事。摩罗迦子！无论持有‘如来死后存在’这种见解，还是持有‘如来死后不存在’这种见解，都同样有生、有老、有死，有愁、悲、苦、忧、恼。我教导的是在当下生活中就能调伏、熄灭这些。摩罗迦子！认为‘只有当持有“如来死后既存在又不存在”这种见解时，才有梵行可安住’，没有这样的事。摩罗迦子！认为‘只有当持有“如来死后既非存在也非不存在”这种见解时，才有梵行可安住’，也没有这样的事。摩罗迦子！无论持有‘如来死后既存在又不存在’这种见解，还是持有‘如来死后既非存在也非不存在’这种见解，都同样有生、有老、有死，有愁、悲、苦、忧、恼。我教导的是在当下生活中就能设立（或教导）调伏、熄灭这些的方法。

“所以，摩罗迦子！凡是我没有解说的，你们就应当受持为‘没有解说’；凡是我解说了的，你们就应当受持为‘已解说’。摩罗迦子！我没有解说的是什么呢？我没有解说：‘世界是常住的’；我没有解说：‘世界是无常的’；我没有解说：‘世界是有边际的’；我没有解说：‘世界是无边际的’；我没有解说：‘生命就是身体’；我没有解说：‘生命和身体是不同的’；我没有解说：‘如来死后存在’；我没有解说：‘如来死后不存在’；我没有解说：‘如来死后既存在又不存在’；我没有解说：‘如来死后既非存在也非不存在。’摩罗迦子！为什么我没有解说这些呢？摩罗迦子！因为这些不与（真正的）利益相应，不是梵行的根本，不能导向厌离、离欲、灭尽、寂静、神通智慧（通智/阿毗娘）、圆满觉悟（正觉/三菩提）、涅槃。摩罗迦子！那么我解说的是什么呢？我解说了：‘这是苦。’我解说了：‘这是苦的集起。’我解说了：‘这是苦的寂灭。’我解说了：‘这是导向苦灭的道路。’摩罗迦子！为什么我解说了这些呢？摩罗迦子：因为这与（真正的）利益相应、这是梵行的根本，能导向厌离、离欲、灭尽、寂静、神通智慧、圆满觉悟、涅槃。摩罗迦子！所以，凡是我没有解说的，你们就应当受持为‘没有解说’；又，凡是我解说了的，你们就应当受持为‘已解说’。”

世尊这样说完后，心意喜悦的具寿摩罗迦子非常欢喜世尊所说的话！

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《2》Majjhimapaṇṇāsapāḷi 中分五十经篇 (MN 51-100, 1-486)/2. Bhikkhuvagga 比丘品 (MN 61-70, 107-184)”

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【经名】 2.4 Mahāmālukyasutta 摩罗迦大经 (MN 64, 129-133)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Mahāmālukyasuttaṃ

129. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – “dhāretha no tumhe, bhikkhave, mayā desitāni pañcorambhāgiyāni saṃyojanānī”ti?

Evaṃ vutte, āyasmā mālukyaputto bhagavantaṃ etadavoca – “ahaṃ kho, bhante, dhāremi bhagavatā desitāni pañcorambhāgiyāni saṃyojanānī”ti. “Yathā kathaṃ pana tvaṃ, mālukyaputta, dhāresi mayā desitāni pañcorambhāgiyāni saṃyojanānī”ti? “Sakkāyadiṭṭhiṃ kho ahaṃ, bhante, bhagavatā orambhāgiyaṃ saṃyojanaṃ desitaṃ dhāremi; vicikicchaṃ kho ahaṃ, bhante, bhagavatā orambhāgiyaṃ saṃyojanaṃ desitaṃ dhāremi; sīlabbataparāmāsaṃ kho ahaṃ, bhante, bhagavatā orambhāgiyaṃ saṃyojanaṃ desitaṃ dhāremi; kāmacchandaṃ kho ahaṃ, bhante, bhagavatā orambhāgiyaṃ saṃyojanaṃ desitaṃ dhāremi; byāpādaṃ kho ahaṃ, bhante, bhagavatā orambhāgiyaṃ saṃyojanaṃ desitaṃ dhāremi. Evaṃ kho ahaṃ, bhante, dhāremi bhagavatā desitāni pañcorambhāgiyāni saṃyojanānī”ti.

“Kassa kho nāma tvaṃ, mālukyaputta, imāni evaṃ pañcorambhāgiyāni saṃyojanāni desitāni dhāresi? Nanu, mālukyaputta, aññatitthiyā paribbājakā iminā taruṇūpamena upārambhena upārambhissanti? Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa sakkāyotipi na hoti, kuto panassa uppajjissati sakkāyadiṭṭhi? Anusetvevassa [anuseti tvevassa (sī. pī.)] sakkāyadiṭṭhānusayo. Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa dhammātipi na hoti, kuto panassa uppajjissati dhammesu vicikicchā? Anusetvevassa vicikicchānusayo. Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa sīlātipi na hoti, kuto panassa uppajjissati sīlesu sīlabbataparāmāso? Anusetvevassa sīlabbataparāmāsānusayo. Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa kāmātipi na hoti, kuto panassa uppajjissati kāmesu kāmacchando? Anusetvevassa kāmarāgānusayo. Daharassa hi, mālukyaputta, kumārassa mandassa uttānaseyyakassa sattātipi na hoti, kuto panassa uppajjissati sattesu byāpādo? Anusetvevassa byāpādānusayo. Nanu, mālukyaputta, aññatitthiyā paribbājakā iminā taruṇūpamena upārambhena upārambhissantī”ti? Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca – “etassa, bhagavā, kālo, etassa, sugata, kālo yaṃ bhagavā pañcorambhāgiyāni saṃyojanāni deseyya. Bhagavato sutvā bhikkhū dhāressantī”ti. “Tena hānanda, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Bhagavā etadavoca –

130. “Idhānanda, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto sakkāyadiṭṭhipariyuṭṭhitena cetasā viharati sakkāyadiṭṭhiparetena; uppannāya ca sakkāyadiṭṭhiyā nissaraṇaṃ yathābhūtaṃ nappajānāti. Tassa sā sakkāyadiṭṭhi thāmagatā appaṭivinītā orambhāgiyaṃ saṃyojanaṃ. Vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena; uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāti. Tassa sā vicikicchā thāmagatā appaṭivinītā orambhāgiyaṃ saṃyojanaṃ. Sīlabbataparāmāsapariyuṭṭhitena cetasā viharati sīlabbataparāmāsaparetena; uppannassa ca sīlabbataparāmāsassa nissaraṇaṃ yathābhūtaṃ nappajānāti. Tassa so sīlabbataparāmāso thāmagato appaṭivinīto orambhāgiyaṃ saṃyojanaṃ. Kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena; uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāti. Tassa so kāmarāgo thāmagato appaṭivinīto orambhāgiyaṃ saṃyojanaṃ. Byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena; uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ nappajānāti. Tassa so byāpādo thāmagato appaṭivinīto orambhāgiyaṃ saṃyojanaṃ.

131. “Sutavā ca kho, ānanda, ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na sakkāyadiṭṭhipariyuṭṭhitena cetasā viharati na sakkāyadiṭṭhiparetena; uppannāya ca sakkāyadiṭṭhiyā nissaraṇaṃ yathābhūtaṃ pajānāti. Tassa sā sakkāyadiṭṭhi sānusayā pahīyati. Na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena; uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ pajānāti. Tassa sā vicikicchā sānusayā pahīyati. Na sīlabbataparāmāsapariyuṭṭhitena cetasā viharati na sīlabbataparāmāsaparetena; uppannassa ca sīlabbataparāmāsassa nissaraṇaṃ yathābhūtaṃ pajānāti. Tassa so sīlabbataparāmāso sānusayo pahīyati. Na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena; uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ pajānāti. Tassa so kāmarāgo sānusayo pahīyati. Na byāpādapariyuṭṭhitena cetasā viharati na byāpādaparetena; uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ pajānāti. Tassa so byāpādo sānusayo pahīyati.

132. “Yo, ānanda, maggo yā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya taṃ maggaṃ taṃ paṭipadaṃ anāgamma pañcorambhāgiyāni saṃyojanāni ñassati vā dakkhati vā pajahissati vāti – netaṃ ṭhānaṃ vijjati. Seyyathāpi, ānanda, mahato rukkhassa tiṭṭhato sāravato tacaṃ acchetvā phegguṃ acchetvā sāracchedo bhavissatīti – netaṃ ṭhānaṃ vijjati; evameva kho, ānanda, yo maggo yā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya taṃ maggaṃ taṃ paṭipadaṃ anāgamma pañcorambhāgiyāni saṃyojanāni ñassati vā dakkhati vā pajahissati vāti – netaṃ ṭhānaṃ vijjati.

“Yo ca kho, ānanda, maggo yā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya taṃ maggaṃ taṃ paṭipadaṃ āgamma pañcorambhāgiyāni saṃyojanāni ñassati vā dakkhati vā pajahissati vāti – ṭhānametaṃ vijjati. Seyyathāpi, ānanda, mahato rukkhassa tiṭṭhato sāravato tacaṃ chetvā phegguṃ chetvā sāracchedo bhavissatīti – ṭhānametaṃ vijjati; evameva kho, ānanda, yo maggo yā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya taṃ maggaṃ taṃ paṭipadaṃ āgamma pañcorambhāgiyāni saṃyojanāni ñassati vā dakkhati vā pajahissati vāti – ṭhānametaṃ vijjati. Seyyathāpi, ānanda, gaṅgā nadī pūrā udakassa samatittikā kākapeyyā. Atha dubbalako puriso āgaccheyya – ‘ahaṃ imissā gaṅgāya nadiyā tiriyaṃ bāhāya sotaṃ chetvā sotthinā pāraṃ gacchissāmī’ti [gacchāmīti (sī. pī.)]; so na sakkuṇeyya gaṅgāya nadiyā tiriyaṃ bāhāya sotaṃ chetvā sotthinā pāraṃ gantuṃ. Evameva kho, ānanda, yesaṃ kesañci [yassa kassaci (sabbattha)] sakkāyanirodhāya dhamme desiyamāne cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati; seyyathāpi so dubbalako puriso evamete daṭṭhabbā. Seyyathāpi, ānanda, gaṅgā nadī pūrā udakassa samatittikā kākapeyyā. Atha balavā puriso āgaccheyya – ‘ahaṃ imissā gaṅgāya nadiyā tiriyaṃ bāhāya sotaṃ chetvā sotthinā pāraṃ gacchissāmī’ti; so sakkuṇeyya gaṅgāya nadiyā tiriyaṃ bāhāya sotaṃ chetvā sotthinā pāraṃ gantuṃ. Evameva kho, ānanda, yesaṃ kesañci sakkāyanirodhāya dhamme desiyamāne cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati; seyyathāpi so balavā puriso evamete daṭṭhabbā.

133. “Katamo cānanda, maggo, katamā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya? Idhānanda, bhikkhu upadhivivekā akusalānaṃ dhammānaṃ pahānā sabbaso kāyaduṭṭhullānaṃ paṭippassaddhiyā vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. So tehi dhammehi cittaṃ paṭivāpeti [paṭipāpeti (syā.), patiṭṭhāpeti (ka.)]. So tehi dhammehi cittaṃ paṭivāpetvā amatāya dhātuyā cittaṃ upasaṃharati – ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti. So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti; no ce āsavānaṃ khayaṃ pāpuṇāti teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha parinibbāyī, anāvattidhammo tasmā lokā. Ayampi kho, ānanda, maggo ayaṃ paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya.

“Puna caparaṃ, ānanda, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ… anāvattidhammo tasmā lokā. Ayampi kho, ānanda, maggo ayaṃ paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya.

“Puna caparaṃ, ānanda, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. So yadeva tattha hoti vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ…pe… anāvattidhammo tasmā lokā. Ayampi kho, ānanda, maggo ayaṃ paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya.

“Puna caparaṃ, ānanda, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati. So yadeva tattha hoti vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ…pe… anāvattidhammo tasmā lokā. Ayampi kho, ānanda, maggo ayaṃ paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya.

“Puna caparaṃ, ānanda, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. So yadeva tattha hoti vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ…pe… anāvattidhammo tasmā lokā. Ayampi kho, ānanda, maggo ayaṃ paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāyā”ti.

“Eso ce, bhante, maggo esā paṭipadā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya, atha kiñcarahi idhekacce bhikkhū cetovimuttino ekacce bhikkhū paññāvimuttino”ti? “Ettha kho panesāhaṃ [ettha kho tesāhaṃ (sī. syā. kaṃ. pī.)], ānanda, indriyavemattataṃ vadāmī”ti.

Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.

Mahāmālukyasuttaṃ niṭṭhitaṃ catutthaṃ.

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第六十四 摩罗迦大经 Mahāmālukyasuttaṃ

我是这样听说的。

某一时期，世尊住在舍卫城的祇陀林给孤独园。那时，世尊召唤诸比丘说：“诸比丘！”那些比丘回答世尊说：“师尊！”世尊于是告诉他们说：“诸比丘！对于我所说的五种下分结（pañca orambhāgiyāni saṃyojanāni），你们都能忆持吗？”这样说完后，具寿摩罗迦子对世尊说：“师尊！对于世尊所说的五种下分结，我确实能忆持。”［世尊说：］“摩罗迦子！对于我所说的五种下分结，你是如何忆持的呢？”［他回答说：］“师尊！我忆持世尊所说的‘有身见’（sakkāyadiṭṭhi）是下分结。师尊！我忆持世尊所说的‘疑’（vicikicchā）是下分结。师尊！我忆持世尊所说的‘戒禁取’（sīlabbataparāmāsa）是下分结。师尊！我忆持世尊所说的‘欲贪’（kāmacchanda）是下分结。师尊！我忆持世尊所说的‘瞋恚’（byāpāda）是下分结。师尊！我确实是这样忆持世尊所说的五种下分结的。”

［世尊说：］“摩罗迦子！你究竟是如何忆持我所说的这五种下分结的呢？摩罗迦子！其他教派的出家人难道不会用这个婴儿的比喻来诘难吗？［他们会说：］‘摩罗迦子！要知道，那无知、愚钝、只能仰卧的婴儿，连“有身”（sakkāya）这个概念都还没有，他怎么可能生起有身见呢？然而，有身见的潜在倾向（anusaya）确实潜伏在他心中。摩罗迦子！要知道，那无知、愚钝、只能仰卧的婴儿，连“法”（dhamma）这个概念都还没有，他怎么可能对各种法产生疑呢？然而，疑的潜在倾向确实潜伏在他心中。摩罗迦子！要知道，那无知、愚钝、只能仰卧的婴儿，连“戒”（sīla）这个概念都还没有，他怎么可能对各种戒律产生戒禁取呢？然而，戒禁取的潜在倾向确实潜伏在他心中。摩罗迦子！要知道，那无知、愚钝、只能仰卧的婴儿，连“欲”（kāma）这个概念都还没有，他怎么可能对各种欲乐产生欲贪呢？然而，欲乐贪爱的潜在倾向（kāmarāgānusaya）确实潜伏在他心中。摩罗迦子！要知道，那无知、愚钝、只能仰卧的婴儿，连“众生”（satta）这个概念都还没有，他怎么可能对众生生起瞋恚呢？然而，瞋恚的潜在倾向（byāpādānusaya）确实潜伏在他心中。’摩罗迦子！其他教派的出家人难道不会用这个婴儿的比喻来诘难吗？”这样说完后，具寿阿难对世尊说：“世尊！现在正是时候了，善逝！现在正是时候了。世尊应当解说五种下分结，比丘们听了世尊［所说的］将会忆持它。”［世尊说：］“既然如此，阿难！仔细听，好好思惟，我现在要说了。”具寿阿难回答世尊：“是的，师尊！我乐意听闻！”世尊于是说道：

“阿难，那些没有听闻过正法的凡夫，不认识圣者，不熟悉圣法，未在圣法中受过训练；不认识善知识（真人），不熟悉善知识的法，未在善知识的法中受过训练，他们的心被有身见所缠绕、被有身见所控制而生活；对于已经生起的有身见，不能如实了知出离（的方法）；他那顽固难除的有身见就成为他的下分结。他们的心被疑所缠绕、被疑所控制而生活；对于已经生起的疑，不能如实了知出离（的方法）；他那顽固难除的疑就成为他的下分结。他们的心被戒禁取所缠绕、被戒禁取所控制而生活；对于已经生起的戒禁取，不能如实了知出离（的方法）；他那顽固难除的戒禁取就成为他的下分结。他们的心被欲乐贪爱（kāmarāga）所缠绕、被欲乐贪爱所控制而生活；对于已经生起的欲乐贪爱，不能如实了知出离（的方法）；他那顽固难除的欲乐贪爱就成为他的下分结。他们的心被瞋恚所缠绕、被瞋恚所控制而生活；对于已经生起的瞋恚，不能如实了知出离（的方法）；他那顽固难除的瞋恚就成为他的下分结。阿难！而那些多闻的圣弟子，认识圣者，熟悉圣法，在圣法中善受训练；认识善知识（真人），熟悉善知识的法，在善知识的法中善受训练，他们的心不被有身见所缠绕、不被有身见所控制而生活；对于已经生起的有身见，能如实了知出离（的方法）；他的有身见连同其潜在倾向都被舍断了。他们的心不被疑所缠绕、不被疑所控制而生活；对于已经生起的疑，能如实了知出离（的方法）；他的疑连同其潜在倾向都被舍断了。他们的心不被戒禁取所缠绕、不被戒禁取所控制而生活；对于已经生起的戒禁取，能如实了知出离（的方法）；他的戒禁取连同其潜在倾向都被舍断了。他们的心不被欲乐贪爱所缠绕、不被欲乐贪爱所控制而生活；对于已经生起的欲乐贪爱，能如实了知出离（的方法）；他的欲乐贪爱连同其潜在倾向都被舍断了。他们的心不被瞋恚所缠绕、不被瞋恚所控制而生活；对于已经生起的瞋恚，能如实了知出离（的方法）；他的瞋恚连同其潜在倾向都被舍断了。

“阿难！为了舍断五种下分结，有道路（magga）、有途径（paṭipadā）。不依靠那道路、那途径，却想要了知、看见、舍断五种下分结，这是不可能的（无有是处）。阿难！就像一棵有坚实心材（sāra）的大树，如果不先砍掉外皮（taca）、不砍掉边材（pheggu），就想砍取心材，这是不可能的。确实如此，阿难！为了舍断五种下分结，有道路、有途径；不依靠那道路、那途径，却想要了知、看见，或者想要舍断五种下分结，这是不可能的。阿难！为了舍断五种下分结，有道路、有途径，依靠那道路、那途径，而想要了知、看见、舍断五种下分结，这是可能的（有是处）。阿难！就像一棵有坚实心材的大树，先砍掉外皮、砍掉边材，然后砍取心材，这是可能的。同样地，阿难！为了舍断五种下分结，有道路、有途径，依靠那道路、那途径，想要了知、看见、舍断五种下分结，这是可能的。阿难！恰如恒河水满，水面与岸齐平，乌鸦容易喝到水（samatittikā kākapeyyā）；这时，一个体力虚弱的人来了说：‘我能用手臂的力量横渡这条恒河的水流，安全到达对岸。’但他不可能用手臂的力量横渡恒河水流，安全到达对岸。同样地，阿难！对于某些人，当为他们宣说旨在熄灭有身见的正法时，他们的心不激动（na pakkhandati）、不清净（nappasīdati）、不安定（na santiṭṭhati）、不解脱（na vimuccati）；这些人应当看作就像那个体力虚弱的人一样。阿难！恰如恒河水满，水面与岸齐平，乌鸦容易喝到水；这时，一个强壮有力的人来了说：‘我能用手臂的力量横渡这条恒河的水流，安全到达对岸。’他能够用手臂的力量横渡恒河水流，安全到达对岸。同样地，阿难！对于某些人，当为他们宣说旨在熄灭有身见的正法时，他们的心激动（pakkhandati）、清净（pasīdati）、安定（santiṭṭhati）、解脱（vimuccati）；这些人应当看作就像那个强壮有力的人一样。

“然而，阿难！舍断五种下分结的道路和途径是什么呢？阿难！在此（佛法中），比丘由于远离（感官）执取（upadhi）、舍断诸不善法，并且完全平息了身体的粗重活动（kāyaduṭṭhullānaṃ paṭippassaddhiyā），远离了感官欲乐（kāmehi），远离了不善法（akusalehi dhammehi），进入并安住于初禅（paṭhamaṃ jhānaṃ），这是一种有寻（savitakka）、有伺（savicāra）、由远离（vivekajaṃ）产生的喜（pīti）和乐（sukha）的状态。然后，对于那时存在的任何属于色、受、想、行、识［的事物］，他持续地观察（samanupassati）这些法是无常的（aniccato）、是苦（dukkhato）、是疾病（rogato）、是肿瘤（gaṇḍato）、是刺（sallato）、是痛（aghato）、是祸患（ābādhato）、是敌人（parato）、是坏灭（palokato）、是空（suññato）、是无我的（anattato）。他使心从这些法中解脱出来（paṭivāpeti）。他的心从这些法中解脱出来后，便将心导向不死界（amatāya dhātuyā）［并思惟］：‘这才是寂静（santaṃ），这才是殊妙（paṇītaṃ），也就是一切行的止息（sabbasaṅkhārasamatho），一切执取的舍弃（sabbūpadhipaṭinissaggo），渴爱的灭尽（taṇhākkhayo），离欲（virāgo），灭尽（nirodho），涅槃（nibbāna）。’他安住于此，便达到诸漏（āsava）的灭尽（khaya）。即使未能达到诸漏的灭尽，他也因对这法（禅那与观禅）的喜爱（dhammarāga）、对这法的欣悦（dhammanandi），由于五种下分结的完全灭尽（parikkhaya），而成为化生者（opapātiko），在那里（指净居天）般涅槃（parinibbāyī），成为不再返回这个世界（欲界）的不还者（anāvattidhammo）。阿难！这也是舍断五种下分结的道路，这也是舍断五种下分结的途径。”

“再者，阿难！比丘由于寻、伺的平息（vitakkavicārānaṃ vūpasamā）……进入并安住于第二禅……第三禅……第四禅。然后，对于那时存在的任何属于色、受、想、行、识［的事物］……乃至……从那个世界成为不还者。阿难！这也是舍断五种下分结的道路，这也是舍断五种下分结的途径。

“再者，阿难！比丘完全超越了色想（rūpasaññānaṃ samatikkamā），灭除了有对想（paṭighasaññānaṃ atthaṅgamā），不思惟各种（差别）想（nānattasaññānaṃ amanasikārā），［而思惟：］‘虚空是无边际的’，进入并安住于空无边处（ākāsānañcāyatana）。然后，对于那时存在的任何属于受、想、行、识［的事物］……乃至……从那个世界成为不还者。阿难！这也是舍断五种下分结的道路，这也是舍断五种下分结的途径。

“再者，阿难！比丘完全超越了空无边处（ākāsānañcāyatanaṃ samatikkamma），［而思惟：］‘识是无边际的’，进入并安住于识无边处（viññāṇañcāyatana）……乃至……完全超越了识无边处（viññāṇañcāyatanaṃ samatikkamma），［而思惟：］‘无任何事物存在’，进入并安住于无所有处（ākiñcaññāyatana）。然后，对于那时存在的任何属于受、想、行、识（的事物），他持续地观察这些法是无常的、是苦、是疾病、是肿瘤、是刺、是痛、是祸患、是敌人、是坏灭、是空、是无我的。他使心从这些法中解脱出来，他的心从这些法中解脱出来后，便将心导向不死界：‘这才是寂静，这才是殊妙，也就是一切行的止息，一切执取的舍弃，渴爱的灭尽，离欲，灭尽，涅槃。’他安住于此，便达到诸漏的灭尽。即使未能达到诸漏的灭尽，他也因对这法的喜爱，对这法的欣悦，由于五种下分结的完全灭尽，而成为化生者，在那里般涅槃，成为不再返回的不还者。阿难！这也是舍断五种下分结的道路，这也是舍断五种下分结的途径。

［阿难说：］“师尊！如果这条道路、这条途径是为了舍断五种下分结。既然如此，为什么有些比丘是心解脱者（cetovimutti），而另一些［比丘］是慧解脱者（paññāvimutti）呢？”［世尊说：］“阿难！关于这一点，我说是因为他们根性（indriya）的差异（vemattata）。”

世尊说完这些话，心意喜悦的具寿阿难，非常欢喜世尊所说的话。

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《2》Majjhimapaṇṇāsapāḷi 中分五十经篇 (MN 51-100, 1-486)/2. Bhikkhuvagga 比丘品 (MN 61-70, 107-184)”

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【经名】 2.5 Bhaddālisutta 跋陀利经 (MN 65, 134-147)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Bhaddālisuttaṃ

134. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – “ahaṃ kho, bhikkhave, ekāsanabhojanaṃ bhuñjāmi; ekāsanabhojanaṃ kho, ahaṃ, bhikkhave, bhuñjamāno appābādhatañca sañjānāmi appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha, tumhepi, bhikkhave, ekāsanabhojanaṃ bhuñjatha; ekāsanabhojanaṃ kho, bhikkhave, tumhepi bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā”ti. Evaṃ vutte, āyasmā bhaddāli bhagavantaṃ etadavoca – “ahaṃ kho, bhante, na ussahāmi ekāsanabhojanaṃ bhuñjituṃ; ekāsanabhojanañhi me, bhante, bhuñjato siyā kukkuccaṃ, siyā vippaṭisāro”ti. “Tena hi tvaṃ, bhaddāli, yattha nimantito assasi tattha ekadesaṃ bhuñjitvā ekadesaṃ nīharitvāpi bhuñjeyyāsi. Evampi kho tvaṃ, bhaddāli, bhuñjamāno ekāsano yāpessasī”ti [bhuñjamāno yāpessasīti (sī. syā. kaṃ. pī.)]. “Evampi kho ahaṃ, bhante, na ussahāmi bhuñjituṃ; evampi hi me, bhante, bhuñjato siyā kukkuccaṃ, siyā vippaṭisāro”ti. Atha kho āyasmā bhaddāli bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesi. Atha kho āyasmā bhaddāli sabbaṃ taṃ temāsaṃ na bhagavato sammukhībhāvaṃ adāsi, yathā taṃ satthusāsane sikkhāya aparipūrakārī.

135. Tena kho pana samayena sambahulā bhikkhū bhagavato cīvarakammaṃ karonti – niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatīti. Atha kho āyasmā bhaddāli yena te bhikkhū tenupasaṅkami; upasaṅkamitvā tehi bhikkhūhi saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ bhaddāliṃ te bhikkhū etadavocuṃ – “idaṃ kho, āvuso bhaddāli, bhagavato cīvarakammaṃ karīyati [karaṇīyaṃ (ka.)]. Niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissati. Iṅghāvuso bhaddāli, etaṃ dosakaṃ sādhukaṃ manasi karohi, mā te pacchā dukkarataraṃ ahosī”ti. “Evamāvuso”ti kho āyasmā bhaddāli tesaṃ bhikkhūnaṃ paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā bhaddāli bhagavantaṃ etadavoca – “accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yohaṃ bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesiṃ. Tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā”ti.

“Taggha tvaṃ, bhaddāli, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yaṃ tvaṃ mayā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesi. Samayopi kho te, bhaddāli, appaṭividdho ahosi – ‘bhagavā kho sāvatthiyaṃ viharati, bhagavāpi maṃ jānissati – bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti. Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi. Samayopi kho te, bhaddāli, appaṭividdho ahosi – ‘sambahulā kho bhikkhu sāvatthiyaṃ vassaṃ upagatā, tepi maṃ jānissanti – bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti. Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi. Samayopi kho te, bhaddāli, appaṭividdho ahosi – ‘sambahulā kho bhikkhuniyo sāvatthiyaṃ vassaṃ upagatā, tāpi maṃ jānissanti – bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti. Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi. Samayopi kho te, bhaddāli, appaṭividdho ahosi – ‘sambahulā kho upāsakā sāvatthiyaṃ paṭivasanti, tepi maṃ jānissanti – bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti. Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi. Samayopi kho te, bhaddāli, appaṭividdho ahosi – ‘sambahulā kho upāsikā sāvatthiyaṃ paṭivasanti, tāpi maṃ jānissanti – bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti. Ayampi kho te, bhaddāli, samayo appaṭividdho ahosi. Samayopi kho te, bhaddāli, appaṭividdho ahosi – ‘sambahulā kho nānātitthiyā samaṇabrāhmaṇā sāvatthiyaṃ vassaṃ upagatā, tepi maṃ jānissanti – bhaddāli nāma bhikkhu samaṇassa gotamassa sāvako theraññataro bhikkhu sāsane sikkhāya aparipūrakārī’ti. Ayampi kho te, bhaddāli, samayo appaṭividdho ahosī”ti.

“Accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yohaṃ bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesiṃ. Tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā”ti. “Taggha tvaṃ, bhaddāli, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yaṃ tvaṃ mayā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesi”.

136. “Taṃ kiṃ maññasi, bhaddāli, idhassa bhikkhu ubhatobhāgavimutto, tamahaṃ evaṃ vadeyyaṃ – ‘ehi me tvaṃ, bhikkhu, paṅke saṅkamo hohī’ti, api nu kho so saṅkameyya vā aññena vā kāyaṃ sannāmeyya, ‘no’ti vā vadeyyā”ti?

“No hetaṃ, bhante”.

“Taṃ kiṃ maññasi, bhaddāli, idhassa bhikkhu paññāvimutto… kāyasakkhi… diṭṭhippatto… saddhāvimutto… dhammānusārī… saddhānusārī, tamahaṃ evaṃ vadeyyaṃ – ‘ehi me tvaṃ, bhikkhu, paṅke saṅkamo hohī’ti, api nu kho so saṅkameyya vā aññena vā kāyaṃ sannāmeyya, ‘no’ti vā vadeyyā”ti?

“No hetaṃ, bhante”.

“Taṃ kiṃ maññasi, bhaddāli, api nu tvaṃ, bhaddāli, tasmiṃ samaye ubhatobhāgavimutto vā hosi paññāvimutto vā kāyasakkhi vā diṭṭhippatto vā saddhāvimutto vā dhammānusārī vā saddhānusārī vā”ti?

“No hetaṃ, bhante”.

“Nanu tvaṃ, bhaddāli, tasmiṃ samaye ritto tuccho aparaddho”ti?

“Evaṃ, bhante. Accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yohaṃ bhagavatā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesiṃ. Tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā”ti. “Taggha tvaṃ, bhaddāli, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yaṃ tvaṃ mayā sikkhāpade paññāpiyamāne bhikkhusaṅghe sikkhaṃ samādiyamāne anussāhaṃ pavedesi. Yato ca kho tvaṃ, bhaddāli, accayaṃ accayato disvā yathādhammaṃ paṭikarosi, taṃ te mayaṃ paṭiggaṇhāma. Vuddhihesā, bhaddāli, ariyassa vinaye yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti, āyatiṃ saṃvaraṃ āpajjati”.

137. “Idha, bhaddāli, ekacco bhikkhu satthusāsane sikkhāya aparipūrakārī hoti. Tassa evaṃ hoti – ‘yaṃnūnāhaṃ vivittaṃ senāsanaṃ bhajeyyaṃ araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Appeva nāmāhaṃ uttari [uttariṃ (sī. syā. kaṃ. pī.)] manussadhammā alamariyañāṇadassanavisesaṃ sacchikareyyan’ti. So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Tassa tathāvūpakaṭṭhassa viharato satthāpi upavadati, anuviccapi viññū sabrahmacārī upavadanti, devatāpi upavadanti, attāpi attānaṃ upavadati. So satthārāpi upavadito, anuviccapi viññūhi sabrahmacārīhi upavadito, devatāhipi upavadito, attanāpi attānaṃ upavadito na uttari manussadhammā alamariyañāṇadassanavisesaṃ sacchikaroti. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya aparipūrakārissa.

138. “Idha pana, bhaddāli, ekacco bhikkhu satthusāsane sikkhāya paripūrakārī hoti. Tassa evaṃ hoti – ‘yaṃnūnāhaṃ vivittaṃ senāsanaṃ bhajeyyaṃ araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Appeva nāmāhaṃ uttari manussadhammā alamariyañāṇadassanavisesaṃ sacchikareyyan’ti. So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. Tassa tathāvūpakaṭṭhassa viharato satthāpi na upavadati, anuviccapi viññū sabrahmacārī na upavadanti, devatāpi na upavadanti, attāpi attānaṃ na upavadati. So satthārāpi anupavadito, anuviccapi viññūhi sabrahmacārīhi anupavadito, devatāhipi anupavadito, attanāpi attānaṃ anupavadito uttari manussadhammā alamariyañāṇadassanavisesaṃ sacchikaroti. So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.

139. “Puna caparaṃ, bhaddāli, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.

“Puna caparaṃ, bhaddāli, bhikkhu pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.

“Puna caparaṃ, bhaddāli, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.

“So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.

“So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā…pe… vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā…pe… sugatiṃ saggaṃ lokaṃ upapannā’ti iti dibbena cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajānāti. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissa.

“So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti; ‘ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Taṃ kissa hetu? Evañhi taṃ, bhaddāli, hoti yathā taṃ satthusāsane sikkhāya paripūrakārissā”ti.

140. Evaṃ vutte, āyasmā bhaddāli bhagavantaṃ etadavoca – “ko nu kho, bhante, hetu, ko paccayo yena midhekaccaṃ bhikkhuṃ pasayha pasayha [pavayha pavayha (sī. syā. kaṃ. pī.)] kāraṇaṃ karonti? Ko pana, bhante, hetu, ko paccayo yena midhekaccaṃ bhikkhuṃ no tathā pasayha pasayha kāraṇaṃ karontī”ti? “Idha, bhaddāli, ekacco bhikkhu abhiṇhāpattiko hoti āpattibahulo. So bhikkhūhi vuccamāno aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṃ pāteti, na netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti nāha. Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti – ayaṃ kho, āvuso, bhikkhu abhiṇhāpattiko āpattibahulo. So bhikkhūhi vuccamāno aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṃ pāteti, na netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti nāha. Sādhu vatāyasmanto imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṃ [yathayidaṃ (syā. kaṃ. ka.)] adhikaraṇaṃ na khippameva vūpasameyyāti. Tassa kho evaṃ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṃ adhikaraṇaṃ na khippameva vūpasammati.

141. “Idha pana, bhaddāli, ekacco bhikkhu abhiṇhāpattiko hoti āpattibahulo. So bhikkhūhi vuccamāno nāññenaññaṃ paṭicarati, bahiddhā kathaṃ na apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṃ pāteti, netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti āha. Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti – ayaṃ kho, āvuso, bhikkhu abhiṇhāpattiko āpattibahulo. So bhikkhūhi vuccamāno nāññenaññaṃ paṭicarati, bahiddhā kathaṃ na apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṃ pāteti, netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti āha. Sādhu vatāyasmanto, imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṃ adhikaraṇaṃ khippameva vūpasameyyāti. Tassa kho evaṃ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṃ adhikaraṇaṃ khippameva vūpasammati.

142. “Idha, bhaddāli, ekacco bhikkhu adhiccāpattiko hoti anāpattibahulo. So bhikkhūhi vuccamāno aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṃ pāteti, na netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti nāha. Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti – ayaṃ kho, āvuso, bhikkhu adhiccāpattiko anāpattibahulo. So bhikkhūhi vuccamāno aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti, na sammā vattati, na lomaṃ pāteti, na netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti nāha. Sādhu vatāyasmanto, imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṃ adhikaraṇaṃ na khippameva vūpasameyyāti. Tassa kho evaṃ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṃ adhikaraṇaṃ na khippameva vūpasammati.

143. “Idha pana, bhaddāli, ekacco bhikkhu adhiccāpattiko hoti anāpattibahulo. So bhikkhūhi vuccamāno nāññenaññaṃ paṭicarati, na bahiddhā kathaṃ apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṃ pāteti, netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti āha. Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti – ayaṃ kho, āvuso, bhikkhu adhiccāpattiko anāpattibahulo. So bhikkhūhi vuccamāno nāññenaññaṃ paṭicarati, na bahiddhā kathaṃ apanāmeti, na kopañca dosañca appaccayañca pātukaroti, sammā vattati, lomaṃ pāteti, netthāraṃ vattati, ‘yena saṅgho attamano hoti taṃ karomī’ti āha. Sādhu vatāyasmanto, imassa bhikkhuno tathā tathā upaparikkhatha yathāssidaṃ adhikaraṇaṃ khippameva vūpasameyyāti. Tassa kho evaṃ, bhaddāli, bhikkhuno bhikkhū tathā tathā upaparikkhanti yathāssidaṃ adhikaraṇaṃ khippameva vūpasammati.

144. “Idha, bhaddāli, ekacco bhikkhu saddhāmattakena vahati pemamattakena. Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti – ‘ayaṃ kho, āvuso, bhikkhu saddhāmattakena vahati pemamattakena. Sace mayaṃ imaṃ bhikkhuṃ pasayha pasayha kāraṇaṃ karissāma – mā yampissa taṃ saddhāmattakaṃ pemamattakaṃ tamhāpi parihāyī’ti. Seyyathāpi, bhaddāli, purisassa ekaṃ cakkhuṃ, tassa mittāmaccā ñātisālohitā taṃ ekaṃ cakkhuṃ rakkheyyuṃ – ‘mā yampissa taṃ ekaṃ cakkhuṃ tamhāpi parihāyī’ti; evameva kho, bhaddāli, idhekacco bhikkhu saddhāmattakena vahati pemamattakena. Tatra, bhaddāli, bhikkhūnaṃ evaṃ hoti – ‘ayaṃ kho, āvuso, bhikkhu saddhāmattakena vahati pemamattakena. Sace mayaṃ imaṃ bhikkhuṃ pasayha pasayha kāraṇaṃ karissāma – mā yampissa taṃ saddhāmattakaṃ pemamattakaṃ tamhāpi parihāyī’ti. Ayaṃ kho, bhaddāli, hetu ayaṃ paccayo yena midhekaccaṃ bhikkhuṃ pasayha pasayha kāraṇaṃ karonti. Ayaṃ pana, bhaddāli, hetu ayaṃ paccayo, yena midhekaccaṃ bhikkhuṃ no tathā pasayha pasayha kāraṇaṃ karontī”ti.

145. “‘Ko nu kho, bhante, hetu, ko paccayo yena pubbe appatarāni ceva sikkhāpadāni ahesuṃ bahutarā ca bhikkhū aññāya saṇṭhahiṃsu? Ko pana, bhante, hetu, ko paccayo yena etarahi bahutarāni ceva sikkhāpadāni honti appatarā ca bhikkhū aññāya saṇṭhahantī’ti? “Evametaṃ, bhaddāli, hoti sattesu hāyamānesu, saddhamme antaradhāyamāne, bahutarāni ceva sikkhāpadāni honti appatarā ca bhikkhū aññāya saṇṭhahantīti. Na tāva, bhaddāli, satthā sāvakānaṃ sikkhāpadaṃ paññāpeti yāva na idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti. Yato ca kho, bhaddāli, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṃ sikkhāpadaṃ paññāpeti tesaṃyeva āsavaṭṭhānīyānaṃ dhammānaṃ paṭighātāya. Na tāva, bhaddāli, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti yāva na saṅgho mahattaṃ patto hoti. Yato ca kho, bhaddāli, saṅgho mahattaṃ patto hoti, atha idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti. Atha satthā sāvakānaṃ sikkhāpadaṃ paññāpeti tesaṃyeva āsavaṭṭhānīyānaṃ dhammānaṃ paṭighātāya. Na tāva, bhaddāli, idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti yāva na saṅgho lābhaggaṃ patto hoti, yasaggaṃ patto hoti, bāhusaccaṃ patto hoti, rattaññutaṃ patto hoti. Yato ca kho, bhaddāli, saṅgho rattaññutaṃ patto hoti, atha idhekacce āsavaṭṭhānīyā dhammā saṅghe pātubhavanti, atha satthā sāvakānaṃ sikkhāpadaṃ paññāpeti tesaṃyeva āsavaṭṭhānīyānaṃ dhammānaṃ paṭighātāya.

146. “Appakā kho tumhe, bhaddāli, tena samayena ahuvattha yadā vo ahaṃ ājānīyasusūpamaṃ dhammapariyāyaṃ desesiṃ. Taṃ sarasi [sarasi tvaṃ (sī. pī.), sarasi taṃ (?)] bhaddālī”ti?

“No hetaṃ, bhante”.

“Tatra, bhaddāli, kaṃ hetuṃ paccesī”ti?

“So hi nūnāhaṃ, bhante, dīgharattaṃ satthusāsane sikkhāya aparipūrakārī ahosin”ti.

“Na kho, bhaddāli, eseva hetu, esa paccayo. Api ca me tvaṃ, bhaddāli, dīgharattaṃ cetasā cetoparicca vidito – ‘na cāyaṃ moghapuriso mayā dhamme desiyamāne aṭṭhiṃ katvā manasi katvā sabbacetaso [sabbaṃ cetaso (ka.)] samannāharitvā ohitasoto dhammaṃ suṇātī’ti. Api ca te ahaṃ, bhaddāli, ājānīyasusūpamaṃ dhammapariyāyaṃ desessāmi. Taṃ suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti. “Evaṃ, bhante”ti kho āyasmā bhaddāli bhagavato paccassosi. Bhagavā etadavoca –

147. “Seyyathāpi, bhaddāli, dakkho assadamako bhadraṃ assājānīyaṃ labhitvā paṭhameneva mukhādhāne kāraṇaṃ kāreti. Tassa mukhādhāne kāraṇaṃ kāriyamānassa hontiyeva visūkāyitāni visevitāni vipphanditāni kānici kānici, yathā taṃ akāritapubbaṃ kāraṇaṃ kāriyamānassa. So abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbāyati. Yato kho, bhaddāli, bhadro assājānīyo abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbuto hoti, tamenaṃ assadamako uttari kāraṇaṃ kāreti yugādhāne. Tassa yugādhāne kāraṇaṃ kāriyamānassa hontiyeva visūkāyitāni visevitāni vipphanditāni kānici kānici, yathā taṃ akāritapubbaṃ kāraṇaṃ kāriyamānassa. So abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbāyati. Yato kho, bhaddāli, bhadro assājānīyo abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbuto hoti, tamenaṃ assadamako uttari kāraṇaṃ kāreti anukkame maṇḍale khurakāse [khurakāye (sī. pī.)] dhāve davatte [ravatthe (sī. syā. kaṃ. pī.)] rājaguṇe rājavaṃse uttame jave uttame haye uttame sākhalye. Tassa uttame jave uttame haye uttame sākhalye kāraṇaṃ kāriyamānassa hontiyeva visūkāyitāni visevitāni vipphanditāni kānici kānici, yathā taṃ akāritapubbaṃ kāraṇaṃ kāriyamānassa. So abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbāyati. Yato kho, bhaddāli, bhadro assājānīyo abhiṇhakāraṇā anupubbakāraṇā tasmiṃ ṭhāne parinibbuto hoti, tamenaṃ assadamako uttari vaṇṇiyañca pāṇiyañca [valiyañca (sī. pī.), baliyañca (syā. kaṃ.)] anuppavecchati. Imehi kho, bhaddāli, dasahaṅgehi samannāgato bhadro assājānīyo rājāraho hoti rājabhoggo rañño aṅganteva saṅkhyaṃ gacchati.

“Evameva kho, bhaddāli, dasahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa. Katamehi dasahi? Idha, bhaddāli, bhikkhu asekhāya sammādiṭṭhiyā samannāgato hoti, asekhena sammāsaṅkappena samannāgato hoti, asekhāya sammāvācāya samannāgato hoti, asekhena sammākammantena samannāgato hoti, asekhena sammāājīvena samannāgato hoti, asekhena sammāvāyāmena samannāgato hoti, asekhāya sammāsatiyā samannāgato hoti, asekhena sammāsamādhinā samannāgato hoti, asekhena sammāñāṇena samannāgato hoti, asekhāya sammāvimuttiyā samannāgato hoti – imehi kho, bhaddāli, dasahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā”ti.

Idamavoca bhagavā. Attamano āyasmā bhaddāli bhagavato bhāsitaṃ abhinandīti.

Bhaddālisuttaṃ niṭṭhitaṃ pañcamaṃ.

☸---------------------------------------------------------------------

第六十五 跋陀利经 Bhaddālisuttaṃ

如是我闻。

一时，世尊住在舍卫城的祇陀林给孤独园。那时，世尊呼唤各位比丘：“各位比丘！”那些

比丘回答世尊说：“世尊！”世尊就说：“各位比丘！我受用一座食。各位比丘！我受用一座

食[时]，知道自己少病、少烦恼、身体轻快、有力气、安稳地生活。各位比丘！你们也应当受用一座

食。各位比丘！你们受用一座食[时]，也会知道自己少病、少烦恼、身体轻快、有力气、安稳地生活。”

这样说完后，具寿跋陀利对世尊说：“世尊！我实在无法受用一座食；世尊！因为受用一座

食，我可能会后悔、可能会内心不安。”[世尊说：]“跋陀利！既然如此，你在受邀请的地方，就在那

里吃一部分，[另一部分食物]带到别处去，你也可以这样吃。跋陀利！这样吃的你，也能维持生命吗？”[跋陀利说]“世尊！即使这样吃，我实在也无法做到。世尊！因为这样

吃，我可能会后悔、可能会内心不安。”于是，在世尊制定学处，比丘僧团受持学习时，

具寿跋陀利表示自己无法实行。然后，具寿跋陀利这样作为导师教导中学处的不完全实践者，

整整三个月不能面见世尊。

那时，有许多比丘正在为世尊缝制僧衣，[心想：]“三个月过后，僧衣完成，世尊将要出发游行[教

化]。”这时，具寿跋陀利去到那些比丘那里。到了之后，向那些比丘问候，问候之后，交换了友善问候的话语后，坐在一旁。那些比丘对坐在一旁的具寿跋陀利说：“贤友跋陀利！我

们正在为世尊缝制僧衣。[心想]：“三个月过后，僧衣完成，世尊将要出发游行[教化]。”唉！贤友

跋陀利，你应当好好思考这个教导，以免之后你有更多的困难。”具寿跋陀利回答那些比丘说：“各位

贤友，正是如此。”[然后]去到世尊那里，到了之后，顶礼世尊，坐在一旁。坐在一旁的具寿跋陀利对世尊说：

“世尊！过错征服了我，如此的愚痴、如此的迷茫、如此的不善[征服了我]：就是在世尊制定

学处，比丘僧团受持学习时，我表示：“无法实行。”世尊！为此，我[确认]过错就是过错，愿世尊接受[我的忏悔]，[我]将来[必定]会防护它。”[世尊说：]“跋陀

利！确实！过错征服了你，如此的愚痴、如此的迷茫、如此的不善[征服了你]，就是在我制定

的学处，比丘僧团受持学习时，你表示：“无法实行。”

跋陀利！你那时难道不明白：‘世尊住在舍卫城，世尊也会知道我——“有个名叫跋陀利的比丘，在导师

的教导中，不是学处完全的实践者。”’跋陀利！这[事]你实在是没有洞察啊。再者，跋陀

利！你[对此事]实在是没有洞察啊：‘众多比丘在舍卫城进入雨季安居，他们也将会

知道我——“有个名叫跋陀利的比丘，在导师的教导中，不是学处完全的实践者。”’跋陀利！[此事]你

实在是没有洞察啊。再者，跋陀利！你[对此事]实在是没有洞察啊：‘众多比丘尼

在舍卫城雨季安居，她们也将会知道我……乃至……众多优婆塞住在舍卫城，他们也将会知道我

……乃至……众多优婆夷住在舍卫城，她们也将会知道我——“有个名叫跋陀利的比丘，在导师的教

导中不是学处完全的实践者。”’跋陀利！你对此[事]实在是没有洞察啊。再者，跋陀利！

你对此[事]实在是没有洞察啊：‘众多外道、沙门、婆罗门，在舍卫城进入雨季安

居，他们也将会知道我——“名为跋陀利的比丘，是沙门乔达摩的弟子，是长老之一，却在导师的教导中，不是学处完全

的实践者。”’跋陀利！你对此[事]实在是没有洞察啊。”[跋陀利说：]“世尊！过

错征服了我，如此的愚痴、如此的迷茫、如此的不善；就是在世尊制定学处，比丘僧团受持

学习时，我表示：“无法实行。”世尊！为此，我[确认]过错就是过错，愿世尊

接受我的忏悔，[我]将来[必定]会防护。”[世尊说：]“跋陀利！确实！你的过错，

如此的愚痴、如此的迷茫、如此的不善征服了你，就是在我制定学处，比丘僧团受持学习时，

你表示：“无法实行。”

跋陀利！你认为如何？这里若有位比丘是俱分解脱者，我这样对他说：‘来！比丘！

你为我在污泥上作一条路！’他会走过去，还是会把身体弯向另一边，或者说‘不’呢？”[跋陀

利说：]“不会的，世尊！”[世尊说：]“跋陀利！你认为如何？这里若有位比丘是慧解

脱者……身证者……见至者……信解脱者……随法行者……随信行者，我命令他：‘来！

比丘！你为我在污泥上作一条路！’他会走过去，还是会把身体弯向另一边，或者说‘不’呢？”

[跋陀利说：]“不会的，世尊！”[世尊说：]“跋陀利！你认为如何？你在那个时候，

是俱分解脱者吗？或者是慧解脱者、或者是身证者、或者是见至者、或者是信解脱者、或者是随法行者、或者是

随信行者吗？”[跋陀利说]：“不是的，世尊！”[世尊说：]“跋陀利！你那时岂不是空虚、

虚无、充满过错[的状态]吗？”[跋陀利说]：“是的，世尊！世尊！过错征服了我，如此

的愚痴、如此的迷茫、如此的不善[征服了我]，就是在世尊制定学处，比丘僧团受持学习时，

我表示：“无法实行。”世尊！为此，我[确认]过错就是过错，愿世尊接受[我的

忏悔]，[我]将来[必定]会防护。”[世尊说]：“跋陀利！确实如此！过错征服了你，如

此的愚痴、如此的迷茫、如此的不善[征服了你]，就是在我制定学处，比丘僧团受持学习时，

你表示无法实行。而且，跋陀利！你既然能认识到过错是过错，并如法地忏悔它，对此我们接

受你。因为，跋陀利！能认识到过错是过错，如法忏悔，将来谨慎防护，这确实是在圣者的律法中

得以增长啊。

跋陀利！如果有一类比丘在导师的教导中不是完全实践学处者，他[想]这样：“让我去亲近远离

[村落]的住处吧！就是森林、树下、山岩、石窟、山谷、墓地、丛林、露天、或稻

草堆。我或许能证得超人法，特殊的、最殊胜的智见。”他就去亲近远离的住处，即森林、

树下、山岩、石窟、山谷、墓地、丛林、露天、或稻草堆。他这样住在远离处，导师指责

他，有智慧、能随知[他人心行]的同梵行者指责他，天神们也指责他，自己也指责自己。他被导师

所指责，也被有智慧、能随知的同梵行者所指责，也被天神们所指责，也被自己所

指责，不能证得超人法，特殊的、最殊胜的智见。这是什么原因呢？跋陀利！确实就是这样，对于那

在导师教导中不是完全实践学处的人来说，就是如此。

跋陀利！此处另有一类比丘在导师的教导中是完全实践学处者。他[想]这样：“现在我亲

近远离的住处，即森林、树下、山岩、石窟、山谷、墓地、丛林、露天、或稻草堆

处，我或许能证得超人法，特殊的、最殊胜的智见。”他亲近远离的住处，即森林、树下、

山岩、石窟、山谷、墓地、丛林、露天、或稻草堆处，他这样住在远离处，导师也不

加以指责，有智慧、能随知的同梵行者不加以指责，天神们也不加以指责、自己也不对自己

指责，他未被导师指责，未被有智慧、能随知的同梵行者指责，未被天神们指责，

未被自己对自己指责，能够证得超人法，特殊的、最殊胜的智见。他远离各种欲望，远离各种不善

法、有寻、有伺，进入并安住于由远离所产生的、具有喜和乐的初禅。这是什么原因呢？跋陀利！确实是这样，对于那

完全实践导师学处教法的人来说，就是如此。再者，跋陀利！比丘平息了寻和伺，内心洁净，心达到专一，无寻无

伺，进入并安住于由定所产生的、具有喜和乐的第二禅。这是什么原因呢？跋陀利！确实是这样，对于那完全实践导师的学

处、教法的人来说，就是如此。再其次，跋陀利！比丘因喜的褪去，住于舍，具念、正知而

以身感受乐，也就是圣者们所说的：“住于舍，具念，安乐住。”进入并安住于第三禅。何

以故？跋陀利！确实是这样，对于那完全实践导师的学处、教法的人来说，就是如此。再其次，跋陀利！比丘因舍弃乐、

舍弃苦，以及先前喜、忧的消失，进入并安住于不苦不乐、由舍产生的念遍净的第四禅。

这是什么原因呢？跋陀利！确实是这样，对于那完全实践导师的学处教法的人来说，就是如此。

他这样当心获得安定、清净、明洁、无秽、离随烦恼，变得柔软、适于作业、稳固、

达到不动时，他将心转向宿住随念智。他回忆起种种过去的生命形态，就像这样：一生、二生……

乃至……像这样回忆起具有行相、具有细节的种种过去的生命形态。这是什么原因呢？跋陀利！确实是这样，对于那完全实践

导师的学处教法的人来说，就是如此。当心获得如此安定、清净、明洁、无秽、离随烦恼、柔软、适

于作业、稳固、已达到不动时，他将心转向了知众生死生轮回的智慧。他以清净、超越人[眼界限]的天眼

看见众生的正在死亡、正在出生、卑贱的、高贵的、美貌的、丑陋的、幸福的、不幸的……

乃至……了知众生都随着他们各自的业力而流转。这是什么原因呢？跋陀利！确实是这样，对于那完全实践

导师的学处教法的人来说，就是如此。他

这样当心获得安定、清净，明洁、无秽、离随烦恼、柔软、适于作业，稳固、已达到不

动时，他将心转向诸漏尽智，他如实地了知“这是苦”……乃至……如实地了知“这是导致苦灭之

道”。如实地了知“这些是漏”……乃至……如实地了知“这是导致漏灭之道。”他由于这样

了知，这样看见，心从欲漏中解脱出来、从有漏中解脱出来、从无明漏中解脱出来。在解脱

时，生起“已经解脱”的智慧；他了知：“生死已尽，梵行已立，应作已办，不再有[轮回]的

状态了。”这是什么原因呢？跋陀利！确实是这样，对于那完全实践导师的学处教法的人来说，就是如此。

这样说完后，具寿跋陀利向世尊说：“世尊！究竟是什么原因、什么缘由，对这一类比丘要反复地

加以处罚对治呢？又是什么原因、什么缘由，对那一类比丘不作这样反复地处罚对治呢？”[世尊说：]

“跋陀利！此处有一类比丘，是经常犯戒者、多次犯戒者，他对于比丘们的忠告，用其他话来迴避，

把话题引到外面去，显现出愤怒、嗔恚、不满，行为不正，不顺从（原文直译：不使毛发倒竖，表示不害怕、不顺从）、不作悔过，

不说：“我做让僧团满意[的事]。”这时，跋陀利！比丘们就[说]：‘各位贤友！确实

这位比丘是经常犯戒者、多次犯戒者，他对于比丘们的忠告，用其他话来迴避，把话题引到外面

去、显现出愤怒、嗔恚、不满、行为不正、不顺从、不作悔过，

不说：“我做让僧团满意[的事]。”好啊！各位贤友，应当对这位比丘如此这般地审察，使得这个事件不可能很快平息。’跋陀利！于是，比丘们对那位比丘如此这般地审察，使得这个事件不能很快平息。

跋陀利！在此处，又有一类比丘是经常犯戒者、多次犯戒者，他对于比丘们的忠告，不用其他

话来迴避，不把话题引到外面去，不显现出愤怒、嗔恚、不满，行为端正，顺从、作悔过，

说：“我做让僧团满意[的事]。”跋陀利！这时，比丘们就说：‘各位贤友！这位比丘

是经常犯戒者、多次犯戒者，[但是]他对于比丘们的忠告，不用其他话来迴避，不把话题

引到外面去，不生起愤怒、嗔恚、不满、行为端正，顺从、作悔过，说：“我做让僧团满意

[的事]。”好啊！各位贤友！应当对这位比丘如此这般地审察，使得这个事件可能很快平息。’

跋陀利！于是，比丘们对那位比丘如此这般地审察，使得这个事件很快平息。

跋陀利！在此处有一类比丘，是偶然（非故意）犯戒者，不是多次犯戒者，他对于比丘们

的忠告，用其他话来迴避，而把话题引到外面去，显现出愤怒，嗔恚、不满、行为不正、不顺从、

不认错，不说：“我做让僧团满意[的事]。”跋陀利！这时，比丘们就说：‘各位贤友！

确实这位比丘是偶然犯戒者、不是多次犯戒者。[然而]他对于比丘们的忠告，用其他话来迴避，而把

话题引到外面去，显现出愤怒、嗔恚、不满，行为不正、不顺从、不悔过，不说：“我做让

僧团满意[的事]。”好啊！各位贤友！应当对这位比丘如此这般地审察，使得这个事件不能很快平息。’

跋陀利！于是，比丘们对那位比丘如此这般地审察，使得这个事件不能很快平息。跋

陀利！在此处有一类比丘是偶然犯戒者，不是多次犯戒者，他对于比丘们的忠告，不用其他话

迴避，不把话题引到外面去，不显现出愤怒、嗔恚、不满、行为端正、顺从、悔过，说：“我做让

僧团满意[的事]。”跋陀利！这时，比丘们就说：“各位贤友！确实这位比丘是偶然犯戒者、

不是多次犯戒者，他对于比丘们的忠告，不用其他话迴避，不把话题引到外面去，不显现出愤怒、

嗔恚、不满、行为端正、顺从、悔过，说：“我做让僧团满意[的事]。”好啊！各位贤友！

应当对这位比丘如此这般地审察，使得这个事件可能很快平息。”跋陀利！于是，比丘们对那位比

丘如此这般地审察，使得这个事件很快平息。

跋陀利！在此处有一类比丘仅凭少量的信、少量的爱而行事。跋陀利！这时，比丘们就说：

“各位贤友！确实这位比丘仅凭少量的信、少量的爱而行事；如果我们对这位比丘反复加以惩治，恐怕会让他那

少量的信、少量的爱也因此而失去。”跋陀利！譬如某人[只]有一只眼睛，他的朋友、同事、

亲戚、族人会保护他那一只眼睛，心想：‘不要让他这仅有的一只眼睛也失去’；同样地，跋陀利！在此处有一类

比丘仅凭信、仅凭爱而行事。跋陀利！这时比丘们就说：“各位贤友！这位比丘仅凭少量的信、少量的爱

而行事，如果我们反复惩治这位比丘，恐怕会让他那少量的信、少量的爱也因此而失去。”

跋陀利！这确实是原因，这确实是缘由，因此对这里某一类比丘，要反复地惩治。再者，

跋陀利！这也是原因，这也是缘由，因此对这里某一类比丘，不这样反复地惩治。”

[跋陀利说：]“世尊！是什么原因、什么缘由，以前学处比较少，而证悟、安住于[道果]的比丘比较多呢？

又，世尊！是什么原因、什么缘由，现在学处比较多，而证悟、安住于[道果]的比丘[反而]比较少呢？”[世尊

说：]“跋陀利！确实是这样的：当众生[根基]衰退、正法趋于隐没时，学处就会增多，而证悟、安住于[道果]

的比丘就会减少。跋陀利，只要僧团中某些能引生烦恼的法（漏处法）还没有出现，导师就不会为弟子们制定学

处。跋陀利！当僧团中某些能引生烦恼的法出现时，那时导师为了防护那些能引生烦恼的法，才会为

弟子们制定学处。跋陀利！只要僧团还未达到广大的规模，在此期间，就没有某些能引生烦恼的法出现在僧团中。

然而，跋陀利！当僧团达到广大的规模时，在此期间，某些能引生烦恼的法就会出现在僧团中。这时，导师为了

防护那些能引生烦恼的法，就为弟子们制定学处。跋陀利！只要僧团还未达到[获得]最上等的利养……

乃至……[未]达到最上等的名声……[未]达到[世俗的]广闻博学……[未]达到资历深厚（僧腊长久）的阶段，在此期间，就没有某些能引生烦恼的法显现在僧团中。然而，跋陀利！当僧团达到资历深厚时，

在此期间，某些能引生烦恼的法就会出现在僧团中。这时，导师为了防护那些能引生烦恼的法，就对弟子们制定学处

。

跋陀利！当我为你们讲说良种马譬喻法门时，那时你们人数还很少。跋陀利！你还记得

吗？”[跋陀利说：]“实在不记得了，世尊！”[世尊说：]“那么，跋陀利！你认为是什么原因呢？”[跋陀利说：]“世尊！想必是因为我长时间没有完全实践导师的学处和教法吧！”[世尊说：]

“跋陀利！实在不只是这个原因、这个缘由；而且，跋陀利！我长久以来用心了知你的心：‘这个愚痴

的人，对于我所说的种种法，不用心寻求义理、不如理作意、不全心全意地集中注意力来倾听法。’跋陀利！

然而我还要为你讲说良种马譬喻的法门，对此你要仔细听、好好地放在心上（善作意），我将要说了。”具寿跋陀利

回答世尊说：“是的，世尊！愿乐意听闻！”世尊于是开示说：

“跋陀利！就像善巧的驯马师，得到一匹贤良的骏马，首先用马嚼子来调练（它的口）；当给它

用马嚼子调练时，任何未曾被调练过的马，都会有它的一切急躁、蹦跳、扭动，然而，它通过不断

的调练、次第的调练，在这种状态下被驯服了。跋陀利！当贤良的骏马，通过不断

的调练、次第的调练，在这种状态下被完全驯服后，驯马师再用马轭对它进行调练；对那未曾

被调练过的马，[现在]用马轭对它进行调练；它会有它的一切急躁、蹦跳、扭动，然而，它通过不

断的调练、次第的调练，在这种状态下被驯服了。跋陀利！当贤良的骏马，通过不断

的调练、次第的调练，在这种状态下被完全驯服后，驯马师就再用马笼头对它进行调练，在圆形马场训练它，

训练它的跑、走、竞走、疾驰，以及国王应有的品质和技能、王家血统的能力，以及最上等的速度、最上等的奔跑能力、最

上等的驯服程度等。对那未曾被惩治过的马，[现在]对它进行最上等速度、最上等奔跑能力、最上等驯服程度的

调练；它会有它的一切急躁、蹦跳、扭动，然而，它通过不断的调练、次第的调练，在这种状

态下被驯服了。再者，跋陀利！当贤良的骏马，经过不断的调练、次第的调练，在这种状态下被驯

服后，驯马师再给它配上彩色的装饰。跋陀利，具足这十种条件的贤良骏马，就适合

国王[乘坐]、享用国王[的粮草]、被称为“国王的肢体（重要组成部分）”了。同样地，跋陀利！具足十法的比丘是应受供

养者、应受迎请者、应受布施者、应受合掌礼敬者，是世间无上的福田。是哪十[法]呢？跋陀

利！在此，比丘具足无学的正见，具足无学的正思惟，具足无学的正语，具

足无学的正业，具足无学的正命，具足无学的正精进，具足无学的正念，具

足无学的正定，具足无学的正智，具足无学的正解脱。跋陀利！具足这十

法的比丘是应受供养者，应受迎请者，应受布施者，应受合掌[礼敬]者，是世间的无上福

田。”

世尊说完这番话后，心意喜悦的具寿跋陀利非常欢喜地接受了世尊的教导。

☸.....................................................................

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2563.11.7 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《2》Majjhimapaṇṇāsapāḷi 中分五十经篇 (MN 51-100, 1-486)/2. Bhikkhuvagga 比丘品 (MN 61-70, 107-184)”

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【经名】 2.6 Laṭukikopamasutta 鹌鹑譬喻经 (MN 66, 148-156)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Laṭukikopamasuttaṃ

鹌鹑譬喻经

148. Evaṃ me sutaṃ –

我是这样听说的：

ekaṃ samayaṃ bhagavā aṅguttarāpesu viharati āpaṇaṃ nāma aṅguttarāpānaṃ nigamo.

有一个时候，世尊住在鸯古塔喇巴（鸯伽国北方的水域）地方。鸯古塔喇巴有个市镇名叫阿波那。

Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya āpaṇaṃ piṇḍāya pāvisi.

那时，世尊在清晨时分，穿好衣服，拿着衣和钵，进入阿波那城乞食。

Āpaṇe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yenaññataro vanasaṇḍo tenupasaṅkami divāvihārāya.

在阿波那乞食完毕，吃过饭后，从乞食处回来，为了白天安住（食后休息）而前往一处丛林。

Taṃ vanasaṇḍaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi.

深入那片丛林后，在一棵树下坐下，进行白天安住。

Āyasmāpi kho udāyī pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya āpaṇaṃ piṇḍāya pāvisi.

具寿优陀夷也在清晨时分，穿好衣服，拿着衣和钵，进入阿波那城乞食。

Āpaṇe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena so vanasaṇḍo tenupasaṅkami divāvihārāya.

在阿波那乞食完毕，吃过饭后，从乞食处回来，为了白天安住而前往那片丛林。

Taṃ vanasaṇḍaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi.

深入那片丛林后，在一棵树下坐下，进行白天安住。

Atha kho āyasmato udāyissa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi –

这时，独处静坐的具寿优陀夷心中生起了这样的思考：

“bahūnaṃ [bahunnaṃ (sī. syā. kaṃ. pī.) evamīdise aviññāṇakappakaraṇe] vata no bhagavā dukkhadhammānaṃ apahattā, bahūnaṃ vata no bhagavā sukhadhammānaṃ upahattā; bahūnaṃ vata no bhagavā akusalānaṃ dhammānaṃ apahattā, bahūnaṃ vata no bhagavā kusalānaṃ dhammānaṃ upahattā”ti.

“世尊确实为我们排除了许多苦法，世尊确实为我们带来了许多乐法；世尊确实为我们排除了许多不善法，世尊确实为我们带来了许多善法！”

Atha kho āyasmā udāyī sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami;

于是，具寿优陀夷在傍晚时分从静坐中起来，去到世尊那里；

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

去到后，顶礼世尊，然后坐在一边。

149. Ekamantaṃ nisinno kho āyasmā udāyī bhagavantaṃ etadavoca –

坐在一边的具寿优陀夷对世尊这样说：

“idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi –

“尊者！我在这里独处静坐时，心中生起了这样的思考：

‘bahūnaṃ vata no bhagavā dukkhadhammānaṃ apahattā, bahūnaṃ vata no bhagavā sukhadhammānaṃ upahattā; bahūnaṃ vata no bhagavā akusalānaṃ dhammānaṃ apahattā, bahūnaṃ vata no bhagavā kusalānaṃ dhammānaṃ upahattā’ti.

‘世尊确实为我们排除了许多苦法，世尊确实为我们带来了许多乐法；世尊确实为我们排除了许多不善法，世尊确实为我们带来了许多善法！’

Mayañhi, bhante, pubbe sāyañceva bhuñjāma pāto ca divā ca vikāle.

尊者！我们以前确实在傍晚时分、清晨时分以及白天非规定时间都进食。

Ahu kho so, bhante, samayo yaṃ bhagavā bhikkhū āmantesi –

然而，尊者！曾有某个时候，世尊对比丘们说：

‘iṅgha tumhe, bhikkhave, etaṃ divāvikālabhojanaṃ pajahathā’ti.

‘喂！比丘们！你们应该舍断这种白天非时食（指过午食）。’

Tassa mayhaṃ, bhante, ahudeva aññathattaṃ, ahudeva [ahu (sī. pī.)] domanassaṃ –

尊者！对此，我当时确实心有不快，确实感到忧闷：

‘yampi no saddhā gahapatikā divā vikāle paṇītaṃ khādanīyaṃ bhojanīyaṃ denti tassapi no bhagavā pahānamāha, tassapi no sugato paṭinissaggamāhā’ti.

‘那些对我们有信心的居士们，在白天非规定时间布施的精美干食、稀食，世尊也叫我们舍弃它们，善逝也叫我们远离它们。’

Te mayaṃ, bhante, bhagavati pemañca gāravañca hiriñca ottappañca sampassamānā evaṃ taṃ divāvikālabhojanaṃ pajahimhā.

尊者！我们因为对世尊怀有敬爱、尊重、惭和愧，所以舍弃了那种白天非时食。

Te mayaṃ, bhante, sāyañceva bhuñjāma pāto ca.

尊者！就这样，我们只在傍晚时分和清晨时分进食。

Ahu kho so, bhante, samayo yaṃ bhagavā bhikkhū āmantesi –

然而曾有某个时候，世尊对比丘们说：

‘iṅgha tumhe, bhikkhave, etaṃ rattiṃvikālabhojanaṃ pajahathā’ti.

‘喂！比丘们！你们应该舍断这种夜晚非时食。’

Tassa mayhaṃ, bhante, ahudeva aññathattaṃ ahudeva domanassaṃ –

尊者！对此，我当时确实心有不快，确实感到忧闷：

‘yampi no imesaṃ dvinnaṃ bhattānaṃ paṇītasaṅkhātataraṃ tassapi no bhagavā pahānamāha, tassapi no sugato paṭinissaggamāhā’ti.

‘在这（傍晚和清晨）两餐中，我们认为更精美的那一餐（指晚餐），世尊也叫我们舍弃它，善逝也叫我们远离它。’

Bhūtapubbaṃ, bhante, aññataro puriso divā sūpeyyaṃ labhitvā evamāha –

尊者！过去，有个人白天得到一些羹汤，就这样说：

‘handa ca imaṃ nikkhipatha, sāyaṃ sabbeva samaggā bhuñjissāmā’ti.

‘嘿！把这个（先）放着，傍晚时分我们大家聚在一起吃。’

Yā kāci, bhante, saṅkhatiyo sabbā tā rattiṃ, appā divā.

尊者！凡是所有的烹调（美食），它们大多在晚上（制作和享用），白天（制作和享用的）少。

Te mayaṃ, bhante, bhagavati pemañca gāravañca hiriñca ottappañca sampassamānā evaṃ taṃ rattiṃvikālabhojanaṃ pajahimhā.

尊者！我们因为对世尊怀有敬爱、尊重、惭和愧，所以舍弃了那种夜晚非时食。

Bhūtapubbaṃ, bhante, bhikkhū rattandhakāratimisāyaṃ piṇḍāya carantā candanikampi pavisanti, oligallepi papatanti, kaṇṭakāvāṭampi [kaṇṭakavattampi (sī. pī.), kaṇṭakarājimpi (syā. kaṃ.)] ārohanti, suttampi gāviṃ ārohanti, māṇavehipi samāgacchanti katakammehipi akatakammehipi, mātugāmopi te [tena (ka.)] asaddhammena nimanteti.

尊者！过去，比丘们在夜晚、黑暗、昏暗中乞食时，有的会掉进村口的污水池，有的会跌落到排水沟里，有的会撞进荆棘丛中，有的会撞上睡着的牛，有的会遇到正在作案或没在作案的盗贼，还有的会被女人用不正当的方式引诱。

Bhūtapubbāhaṃ, bhante, rattandhakāratimisāyaṃ piṇḍāya carāmi.

尊者！过去我也曾在夜晚、黑暗、昏暗中乞食。

Addasā kho maṃ, bhante, aññatarā itthī vijjantarikāya bhājanaṃ dhovantī.

尊者！我看见一位妇女借着闪电的光在洗涤容器。

Disvā maṃ bhītā vissaramakāsi –

她看到我，吓得大叫起来：

‘abhumme [abbhumme (sī. pī.)] pisāco vata man’ti!

‘哎呀！我真倒霉！是鬼啊！’

Evaṃ vutte, ahaṃ, bhante, taṃ itthiṃ etadavocaṃ –

尊者！听到她这样说时，我对那位妇女说：

‘nāhaṃ, bhagini, pisāco; bhikkhu piṇḍāya ṭhito’ti.

‘姐妹！我不是鬼，是比丘为了乞食站在这里。’

‘Bhikkhussa ātumārī, bhikkhussa mātumārī [ṭhito’ti. bhikkhussa ātumātumārī (ka.)]!

（那位妇女咒骂道：）‘让这比丘的父亲死！让这比丘的母亲死！

Varaṃ te, bhikkhu, tiṇhena govikantanena kucchi parikanto, na tveva varaṃ yaṃ [na tveva yā (sī. pī.)] rattandhakāratimisāyaṃ kucchihetu piṇḍāya carasī’ti [carasāti (sī. pī.)].

比丘啊！你还不如用锋利的屠牛刀剖开自己的肚子，也不要在夜晚、黑暗、昏暗中为了肚子而乞食。’

Tassa mayhaṃ, bhante, tadanussarato evaṃ hoti –

尊者！当我回忆起那件事时，就（更加）这样想：

‘bahūnaṃ vata no bhagavā dukkhadhammānaṃ apahattā, bahūnaṃ vata no bhagavā sukhadhammānaṃ upahattā; bahūnaṃ vata no bhagavā akusalānaṃ dhammānaṃ apahattā, bahūnaṃ vata no bhagavā kusalānaṃ dhammānaṃ upahattā’”ti.

‘世尊确实为我们排除了许多苦法，世尊确实为我们带来了许多乐法；世尊确实为我们排除了许多不善法，世尊确实为我们带来了许多善法！’”

150. “Evameva panudāyi, idhekacce moghapurisā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu –

（世尊说：）“优陀夷！正是这样。然而，这里有一些愚痴的人，当我（像这样）告诫他们‘应当舍弃这个！’时，他们却这样说：

‘kiṃ panimassa appamattakassa oramattakassa adhisallikhatevāyaṃ samaṇo’ti.

‘这点微不足道的小事，这位沙门为什么要如此过分地要求削减欲望呢？’

Te tañceva nappajahanti, mayi ca appaccayaṃ upaṭṭhāpenti.

他们不但不舍弃那个（被要求舍弃的事物），反而对我以及那些爱好学处的比丘们心怀不满。

Ye ca bhikkhū sikkhākāmā tesaṃ taṃ, udāyi, hoti balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro –

优陀夷！对他们（这些愚人）来说，那个（不愿舍弃的事物）就成了一种强大的束缚、坚固的束缚、牢固的束缚、不会腐朽的束缚，如同粗大的木枷。

seyyathāpi, udāyi, laṭukikā sakuṇikā pūtilatāya bandhanena baddhā tattheva vadhaṃ vā bandhaṃ vā maraṇaṃ vā āgameti.

优陀夷！就好比一只小鹌鹑，被腐朽的藤蔓束缚住，就在那里等待被杀、被绑，或者死亡。

Yo nu kho, udāyi, evaṃ vadeyya –

优陀夷！如果有人这样说：

‘yena sā laṭukikā sakuṇikā pūtilatāya bandhanena baddhā tattheva vadhaṃ vā bandhaṃ vā maraṇaṃ vā āgameti, tañhi tassā abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhanan’ti;

‘那只小鹌鹑被那腐朽的藤蔓束缚住，就在那里等待被杀、被绑或者死亡，那对它来说是一种无力的束缚、微弱的束缚、腐朽的束缚、没有实质的束缚。’

sammā nu kho so, udāyi, vadamāno vadeyyā”ti?

优陀夷！这样说的人，说得对吗？”

“No hetaṃ, bhante.

（优陀夷说：）“并非如此，尊者。

Yena sā, bhante, laṭukikā sakuṇikā pūtilatāya bandhanena baddhā tattheva vadhaṃ vā bandhaṃ vā maraṇaṃ vā āgameti, tañhi tassā balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro”ti.

尊者！那只小鹌鹑被那腐朽的藤蔓束缚住，就在那里等待被杀、被绑或者死亡，那对它来说其实是一种强大的束缚、坚固的束缚、牢固的束缚、不会腐朽的束缚，如同粗大的木枷。”

“Evameva kho, udāyi, idhekacce moghapurisā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu –

（世尊说：）“优陀夷！正是如此，这里有一些愚痴的人，当我（像这样）告诫他们：‘应当舍弃这个！’时，他们却这样说：

‘kiṃ panimassa appamattakassa oramattakassa adhisallikhatevāyaṃ samaṇo’ti?

‘这点微不足道的小事，这位沙门为什么要如此过分地要求削减欲望呢？’

Te tañceva nappajahanti, mayi ca appaccayaṃ upaṭṭhāpenti.

他们不但不舍弃那个（被要求舍弃的事物），反而对我以及那些爱好学处的比丘们心怀不满。

Ye ca bhikkhū sikkhākāmā tesaṃ taṃ,

而那些（爱好学处的）比丘们是乐于学习的。

udāyi, hoti balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro”.

优陀夷！对他们（这些愚人）来说，那个（不愿舍弃的事物）就成了一种强大的束缚、坚固的束缚、牢固的束缚、不会腐朽的束缚，如同粗大的木枷。

151. “Idha panudāyi, ekacce kulaputtā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu –

另一方面，优陀夷！这里有一些善家的子弟，当我（像这样）告诫他们：‘应当舍弃这个！’时，他们却这样想：

‘kiṃ panimassa appamattakassa oramattakassa pahātabbassa yassa no bhagavā pahānamāha, yassa no sugato paṭinissaggamāhā’ti?

‘这点微不足道、理应舍弃的小事，世尊为什么要告诫我们舍弃它呢？善逝为什么要告诫我们远离它呢？’

Te tañceva pajahanti, mayi ca na appaccayaṃ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā te taṃ pahāya appossukkā pannalomā paradattavuttā [paradavuttā (sī. syā. kaṃ. pī.)] migabhūtena cetasā viharanti.

他们就舍弃了那个（被要求舍弃的事物），并且对我以及那些爱好学处的比丘们没有心怀不满。那些爱好学处的比丘们也是乐于学习的。他们舍弃了那个之后，就活得不执着、身心轻安、依靠他人布施生活，内心像鹿一样（柔和、警觉、远离）地安住。

Tesaṃ taṃ, udāyi, hoti abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhanaṃ –

对他们来说，那个（原本可能成为束缚的事物）就成了一种无力的束缚、微弱的束缚、腐朽的束缚、没有实质的束缚。

seyyathāpi, udāyi, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro daḷhehi varattehi bandhanehi baddho īsakaṃyeva kāyaṃ sannāmetvā tāni bandhanāni saṃchinditvā saṃpadāletvā yena kāmaṃ pakkamati.

优陀夷！就好比国王的战象，牙长如辕、体格雄壮、出身高贵、久经战阵，虽然被坚固的皮带束缚着，但只要稍微扭动身体，就能挣断、摧毁那些束缚，随心所欲地离去。

Yo nu kho, udāyi, evaṃ vadeyya –

优陀夷！如果有人这样说：

‘yehi so rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro daḷhehi varattehi bandhanehi baddho īsakaṃyeva kāyaṃ sannāmetvā tāni bandhanāni saṃchinditvā saṃpadāletvā yena kāmaṃ pakkamati,

‘那头国王的战象，牙长如辕、体格雄壮、出身高贵、久经战阵，被那些坚固的皮带束缚着，但只要稍微扭动身体，就能挣断、摧毁那些束缚，随心所欲地离去。

tañhi tassa balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro’ti;

那对它来说其实是强大的束缚、坚固的束缚、牢固的束缚、不会腐朽的束缚，如同粗大的木枷。’

sammā nu kho so, udāyi, vadamāno vadeyyā”ti?

优陀夷！这样说的人，说得对吗？”

“No hetaṃ, bhante.

（优陀夷说：）“并非如此，尊者！

Yehi so, bhante, rañño nāgo īsādanto urūḷhavā abhijāto saṅgāmāvacaro daḷhehi varattehi bandhanehi baddho īsakaṃyeva kāyaṃ sannāmetvā tāni bandhanāni saṃchinditvā saṃpadāletvā yena kāmaṃ pakkamati,

那头国王的战象，牙长如辕、体格雄壮、出身高贵、久经战阵，被坚固的皮带束缚着，但只要稍微扭动身体，就能挣断、摧毁那些束缚，随心所欲地离去。

tañhi tassa abalaṃ bandhanaṃ…pe… asārakaṃ bandhanan”ti.

那对它来说其实是无力的束缚、微弱的束缚、腐朽的束缚、没有实质的束缚。”

“Evameva kho, udāyi, idhekacce kulaputtā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu –

（世尊说：）“优陀夷！正是如此，这里有一些善家的子弟，当我（像这样）告诫他们：‘应当舍弃这个！’时，他们却这样想：

‘kiṃ panimassa appamattakassa oramattakassa pahātabbassa yassa no bhagavā pahānamāha, yassa no sugato paṭinissaggamāhā’ti?

‘这点微不足道、理应舍弃的小事，世尊为什么要告诫我们舍弃它呢？善逝为什么要告诫我们远离它呢？’

Te tañceva pajahanti, mayi ca na appaccayaṃ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā te taṃ pahāya appossukkā pannalomā paradattavuttā migabhūtena cetasā viharanti.

他们就舍弃了那个（被要求舍弃的事物），并且对我以及那些爱好学处的比丘们没有心怀不满。那些爱好学处的比丘们也是乐于学习的。他们舍弃了那个之后，就活得不执着、身心轻安、依靠他人布施生活，内心像鹿一样（柔和、警觉、远离）地安住。

Tesaṃ taṃ, udāyi, hoti abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhanaṃ”.

对他们来说，那个（原本可能成为束缚的事物）就成了一种无力的束缚、微弱的束缚、腐朽的束缚、没有实质的束缚。

152. “Seyyathāpi, udāyi, puriso daliddo assako anāḷhiyo; tassa’ssa ekaṃ agārakaṃ oluggaviluggaṃ kākātidāyiṃ [kākātiḍāyiṃ (?)] naparamarūpaṃ, ekā khaṭopikā [kaḷopikā (ka.)] oluggaviluggā naparamarūpā, ekissā kumbhiyā dhaññasamavāpakaṃ naparamarūpaṃ, ekā jāyikā naparamarūpā.

优陀夷！就好比一个贫穷、一无所有、境况不幸的人，他只有一间破败不堪、乌鸦群集的陋室，里面只有一张破烂不堪的床，只有一个装着劣质谷种的瓦罐，只有一个丑陋的妻子。

So ārāmagataṃ bhikkhuṃ passeyya sudhotahatthapādaṃ manuññaṃ bhojanaṃ bhuttāviṃ sītāya chāyāya nisinnaṃ adhicitte yuttaṃ.

他去到寺院或林地，看见一位比丘，手脚洗得干干净净，吃完可口的饭食后，正坐在凉爽的树荫下，致力于修习增上心（禅定）。

Tassa evamassa – ‘sukhaṃ vata, bho, sāmaññaṃ, ārogyaṃ vata, bho, sāmaññaṃ! So vatassaṃ [so vatassa (ka.)] yohaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti.

他可能会这样想：‘啊，做沙门真是快乐！啊，做沙门真是（身心）安康！要是我也能剃除须发，穿上袈裟，从家里出家，过上无家的生活就好了！’

So na sakkuṇeyya ekaṃ agārakaṃ oluggaviluggaṃ kākātidāyiṃ naparamarūpaṃ pahāya, ekaṃ khaṭopikaṃ oluggaviluggā naparamarūpā pahāya, ekissā kumbhiyā dhaññasamavāpakaṃ naparamarūpaṃ pahāya, ekaṃ jāyikaṃ naparamarūpā pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ.

但他却不能够舍弃那一间破败不堪、乌鸦群集的陋室，舍弃那一张破烂不堪的床，舍弃那一个装着劣质谷种的瓦罐，舍弃那一个丑陋的妻子，去剃除须发，穿上袈裟，从家里出家，过上无家的生活。

Yo nu kho, udāyi, evaṃ vadeyya –

优陀夷！如果有人这样说：

‘yehi so puriso bandhanehi baddho na sakkoti ekaṃ agārakaṃ oluggaviluggaṃ kākātidāyiṃ naparamarūpaṃ pahāya, ekaṃ khaṭopikaṃ oluggaviluggā naparamarūpā pahāya, ekissā kumbhiyā dhaññasamavāpakaṃ naparamarūpaṃ pahāya, ekaṃ jāyikaṃ naparamarūpā pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ; tañhi tassa abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhanan’ti;

‘那个人被那些束缚所束缚，使他不能够舍弃那一间陋室……那一个丑陋的妻子，去剃除须发，穿上袈裟，从家里出家，过上无家的生活，那些对他来说其实是无力的束缚、微弱的束缚、腐朽的束缚、没有实质的束缚。’

sammā nu kho so, udāyi, vadamāno vadeyyā”ti?

优陀夷，这样说的人，说得对吗？”

“No hetaṃ, bhante.

（优陀夷说：）“尊者！并非如此。

Yehi so, bhante, puriso bandhanehi baddho, na sakkoti ekaṃ agārakaṃ oluggaviluggaṃ kākātidāyiṃ naparamarūpaṃ pahāya, ekaṃ khaṭopikaṃ oluggaviluggā naparamarūpā pahāya, ekissā kumbhiyā dhaññasamavāpakaṃ naparamarūpaṃ pahāya, ekaṃ jāyikaṃ naparamarūpā pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ;

尊者！那个人被那些束缚所束缚，使他不能够舍弃那破败不堪、乌鸦群集的陋室，舍弃那破烂不堪的床，舍弃那装着劣质谷种的瓦罐，舍弃那丑陋的妻子，去剃除须发，穿上袈裟，从家里出家，过上无家的生活。

tañhi tassa balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro”ti.

那对他来说其实是强大的束缚、坚固的束缚、牢固的束缚、不会腐朽的束缚，如同粗大的木枷。”

“Evameva kho, udāyi, idhekacce moghapurisā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu –

（世尊说：）“正是如此，优陀夷！这里有一些愚痴的人，当我（像这样）告诫他们：‘应当舍弃这个！’时，他们却这样说：

‘kiṃ panimassa appamattakassa oramattakassa adhisallikhatevāyaṃ samaṇo’ti?

‘这点微不足道的小事，这位沙门为什么要如此过分地要求削减欲望呢？’

Te tañceva nappajahanti, mayi ca appaccayaṃ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā tesaṃ taṃ,

他们不但不舍弃那个（被要求舍弃的事物），反而对我以及那些爱好学处的比丘们心怀不满。而那些比丘们是乐于学习的。

udāyi, hoti balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro”.

优陀夷！对他们（这些愚人）来说，那个（不愿舍弃的事物）就成了一种强大的束缚、坚固的束缚、牢固的束缚、不会腐朽的束缚，如同粗大的木枷。

153. “Seyyathāpi, udāyi, gahapati vā gahapatiputto vā aḍḍho mahaddhano mahābhogo, nekānaṃ nikkhagaṇānaṃ cayo, nekānaṃ dhaññagaṇānaṃ cayo, nekānaṃ khettagaṇānaṃ cayo, nekānaṃ vatthugaṇānaṃ cayo, nekānaṃ bhariyagaṇānaṃ cayo, nekānaṃ dāsagaṇānaṃ cayo, nekānaṃ dāsigaṇānaṃ cayo; so ārāmagataṃ bhikkhuṃ passeyya sudhotahatthapādaṃ manuññaṃ bhojanaṃ bhuttāviṃ sītāya chāyāya nisinnaṃ adhicitte yuttaṃ.

优陀夷！就好比一位富有的居士或居士的儿子，他财富巨大、受用丰饶，积聚了无数的金饰，积聚了无数的谷物，积聚了无数的田地，积聚了无数的房产，拥有众多的妻妾，拥有众多的男仆，拥有众多的女仆；他去到寺院或林地，看见一位比丘，手脚洗得干干净净，吃完可口的饭食后，正坐在凉爽的树荫下禅修。

Tassa evamassa –

他可能会这样想：

‘sukhaṃ vata, bho, sāmaññaṃ, ārogyaṃ vata, bho, sāmaññaṃ! So vatassaṃ yohaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti.

‘啊，做沙门真是快乐！啊，做沙门真是（身心）安康！要是我也能剃除须发，穿上袈裟，从家里出家，过上无家的生活就好了！’

So sakkuṇeyya nekāni nikkhagaṇāni pahāya, nekāni dhaññagaṇāni pahāya, nekāni khettagaṇāni pahāya, nekāni vatthugaṇāni pahāya, nekāni bhariyagaṇāni pahāya, nekāni dāsagaṇāni pahāya, nekāni dāsigaṇāni pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ.

他能够舍弃那无数的金饰，舍弃那无数的谷物，舍弃那无数的田地，舍弃那无数的房产，舍弃那众多的妻妾，舍弃那众多的男仆，舍弃那众多的女仆，去剃除须发，穿上袈裟，从家里出家，过上无家的生活。

Yo nu kho, udāyi, evaṃ vadeyya –

优陀夷！如果有人这样说：

‘yehi so gahapati vā gahapatiputto vā bandhanehi baddho, sakkoti nekāni nikkhagaṇāni pahāya, nekāni dhaññagaṇāni pahāya, nekāni khettagaṇāni pahāya, nekāni vatthugaṇāni pahāya, nekāni bhariyagaṇāni pahāya, nekāni dāsagaṇāni pahāya, nekāni dāsigaṇāni pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ,

‘那位被那些束缚所束缚的居士或居士的儿子，能够舍弃那无数的金饰……舍弃那众多的女仆，去剃除须发，穿上袈裟，从家里出家，过上无家的生活。

tañhi tassa balavaṃ bandhanaṃ, daḷhaṃ bandhanaṃ, thiraṃ bandhanaṃ, apūtikaṃ bandhanaṃ, thūlo, kaliṅgaro’ti;

那对他来说其实是强大的束缚，坚固的束缚，牢固的束缚，不会腐朽的束缚，如同粗大的木枷。’

sammā nu kho so, udāyi, vadamāno vadeyyā”ti?

优陀夷，这样说的人，说得对吗？”

“No hetaṃ, bhante.

（优陀夷说：）“尊者！并非如此。

Yehi so, bhante, gahapati vā gahapatiputto vā bandhanehi baddho, sakkoti nekāni nikkhagaṇāni pahāya, nekāni dhaññagaṇāni pahāya, nekāni khettagaṇāni pahāya, nekāni vatthugaṇāni pahāya, nekāni bhariyagaṇāni pahāya, nekāni dāsagaṇāni pahāya, nekāni dāsigaṇāni pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ;

尊者！那位被那些束缚所束缚的居士或居士的儿子，能够舍弃那无数的金饰、无数的谷物、无数的田地、无数的房产、众多的妻妾、众多的男仆、众多的女仆，去剃除须发，穿上袈裟，从家里出家，过上无家的生活。

tañhi tassa abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhanan”ti.

那对他来说其实是无力的束缚，微弱的束缚，腐朽的束缚，没有实质的束缚。”

“Evameva kho, udāyi, idhekacce kulaputtā ‘idaṃ pajahathā’ti mayā vuccamānā te evamāhaṃsu –

（世尊说：）“优陀夷！正是如此，这里有一些善家的子弟，当我（像这样）告诫他们：‘应当舍弃这个！’时，他们却这样想：

‘kiṃ panimassa appamattakassa oramattakassa pahātabbassa yassa no bhagavā pahānamāha yassa, no sugato paṭinissaggamāhā’ti?

‘这点微不足道、理应舍弃的小事，世尊为什么要告诫我们舍弃它呢？善逝为什么要告诫我们远离它呢？’

Te tañceva pajahanti, mayi ca na appaccayaṃ upaṭṭhāpenti. Ye ca bhikkhū sikkhākāmā te taṃ pahāya appossukkā pannalomā paradattavuttā migabhūtena cetasā viharanti.

他们就舍弃了那个（被要求舍弃的事物），并且对我以及那些爱好学处的比丘们没有心怀不满。那些爱好学处的比丘们也是乐于学习的。他们舍弃了那个之后，就活得不执着、身心轻安、依靠他人布施生活，内心像鹿一样（柔和、警觉、远离）地安住。

Tesaṃ taṃ, udāyi, hoti abalaṃ bandhanaṃ, dubbalaṃ bandhanaṃ, pūtikaṃ bandhanaṃ, asārakaṃ bandhanaṃ”.

优陀夷！对他们来说，那个（原本可能成为束缚的事物）就成了一种无力的束缚、微弱的束缚、腐朽的束缚、没有实质的束缚。

154. “Cattārome, udāyi, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro?

优陀夷！有这四种人存在于世间；哪四种呢？

Idhudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. Tamenaṃ upadhipahānāya paṭipannaṃ upadhipaṭinissaggāya upadhipaṭisaṃyuttā sarasaṅkappā samudācaranti.

优陀夷！第一种人，他为了舍断执取（指生存的根本）、远离执取而修行。当他为了舍断执取、远离执取而修行时，与执取相关的忆念和思惟却不断现起。

So te adhivāseti, nappajahati, na vinodeti, na byantīkaroti, na anabhāvaṃ gameti.

他容忍这些（忆念和思惟），不舍断它们、不驱除它们、不终结它们、不使它们彻底消失。

Imaṃ kho ahaṃ, udāyi, puggalaṃ ‘saṃyutto’ti vadāmi no ‘visaṃyutto’. Taṃ kissa hetu?

优陀夷！我说：‘这个人是被（执取）束缚的人。’不说：‘这个人是（从执取中）解脱的人。’为什么呢？

Indriyavemattatā hi me, udāyi, imasmiṃ puggale viditā.

优陀夷！因为我了知这个人根性的差异。

“Idha panudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. Tamenaṃ upadhipahānāya paṭipannaṃ upadhipaṭinissaggāya upadhipaṭisaṃyuttā sarasaṅkappā samudācaranti. So te nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti.

又，优陀夷！第二种人，他为了舍断执取、远离执取而修行。当他为了舍断执取、远离执取而修行时，与执取相关的忆念和思惟也不断现起。但他不容忍这些，舍断它们、驱除它们、终结它们、使它们彻底消失。

Imampi kho ahaṃ, udāyi, puggalaṃ ‘saṃyutto’ti vadāmi no ‘visaṃyutto’. Taṃ kissa hetu?

优陀夷！我也说：‘这个人是被（执取）束缚的人。’不说：‘（这个人是从执取中）解脱的人。’为什么呢？

Indriyavemattatā hi me, udāyi, imasmiṃ puggale viditā.

优陀夷！因为我了知这个人根性的差异。

“Idha panudāyi, ekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. Tamenaṃ upadhipahānāya paṭipannaṃ upadhipaṭinissaggāya kadāci karahaci satisammosā upadhipaṭisaṃyuttā sarasaṅkappā samudācaranti;

又，优陀夷！第三种人，他为了舍断执取、远离执取而修行。当他为了舍断执取、远离执取而修行时，有时因为失念，与执取相关的忆念和思惟会现起。

dandho, udāyi, satuppādo. Atha kho naṃ khippameva pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti.

优陀夷！（正）念的生起比较缓慢，然而他能迅速地舍断、驱除、终结、彻底消灭那些（不好的忆念和思惟）。

Seyyathāpi, udāyi, puriso divasaṃsantatte [divasasantatte (sī. syā. kaṃ. pī.)] ayokaṭāhe dve vā tīṇi vā udakaphusitāni nipāteyya; dandho, udāyi, udakaphusitānaṃ nipāto.

优陀夷！就好比有人往白天晒得滚烫的铁盘上滴下两三滴水；优陀夷！水滴的落下是缓慢的。

Atha kho naṃ khippameva parikkhayaṃ pariyādānaṃ gaccheyya.

然而，它们（水滴）会迅速地蒸发、消失殆尽。

Evameva kho, udāyi, idhekacco puggalo upadhipahānāya paṭipanno hoti upadhipaṭinissaggāya. Tamenaṃ upadhipahānāya paṭipannaṃ upadhipaṭinissaggāya kadāci karahaci satisammosā upadhipaṭisaṃyuttā sarasaṅkappā samudācaranti;

正是如此，优陀夷！这里有一种人，他为了舍断执取、远离执取而修行。当他为了舍断执取、远离执取而修行时，有时因为失念，与执取相关的忆念和思惟会现起。

dandho, udāyi, satuppādo. Atha kho naṃ khippameva pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti.

优陀夷！（正）念的生起比较缓慢，然而他能迅速地舍断、驱除、终结、彻底消灭那些（不好的忆念和思惟）。

Imampi kho ahaṃ, udāyi, puggalaṃ ‘saṃyutto’ti vadāmi no ‘visaṃyutto’. Taṃ kissa hetu?

优陀夷！我也说：‘这个人是被（执取）束缚的人。’不说‘（这个人是从执取中）解脱的人。’为什么呢？

Indriyavemattatā hi me, udāyi, imasmiṃ puggale viditā.

优陀夷！因为我了知这个人根性的差异。

“Idha panudāyi, ekacco puggalo ‘upadhi dukkhassa mūlan’ti – iti viditvā nirupadhi hoti, upadhisaṅkhaye vimutto.

优陀夷！又，第四种人，他了知‘执取是苦的根源’，因而成为无执取者，在执取完全灭尽时获得了解脱。

Imaṃ kho ahaṃ, udāyi, puggalaṃ ‘visaṃyutto’ti vadāmi no ‘saṃyutto’ti. Taṃ kissa hetu?

优陀夷！我说：‘这个人确实是解脱者。’不说‘（他是）被束缚者。’为什么呢？

Indriyavemattatā hi me, udāyi, imasmiṃ puggale viditā. Ime kho, udāyi, cattāro puggalā santo saṃvijjamānā lokasmiṃ.

优陀夷！因为我了知这个人根性的差异。优陀夷！这就是存在于世间的四种人。

155. “Pañca kho ime, udāyi, kāmaguṇā. Katame pañca?

优陀夷！有这五种感官欲望的对象（五妙欲）。哪五种呢？

Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.

眼所识知的色（形相、颜色），是可喜的、可爱的、可意的、悦人的、与欲乐相关、能引生贪染的；耳所识知的声……；鼻所识知的香……舌所识知的味……身所识知的触，是可喜的、可爱的、可意的、悦人的、与欲乐相关、能引生贪染的。

Ime kho, udāyi, pañca kāmaguṇā.

优陀夷！这些就是五种感官欲望的对象。

Yaṃ kho, udāyi, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ idaṃ vuccati kāmasukhaṃ miḷhasukhaṃ [mīḷhasukhaṃ (sī. pī.)] puthujjanasukhaṃ anariyasukhaṃ, na sevitabbaṃ, na bhāvetabbaṃ, na bahulīkātabbaṃ; ‘bhāyitabbaṃ etassa sukhassā’ti vadāmi.

优陀夷！凡是缘于这五种感官欲望的对象而生起的快乐、喜悦，这被称为欲乐、鄙俗之乐、凡夫之乐、非圣者之乐；我说，对于这种快乐，不应亲近它，不应培育它，不应沉溺于它；应当畏惧它！

156. “Idhudāyi, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati,

优陀夷！在这里，比丘远离了种种欲念、远离了种种不善法，有寻（思维的初始活动）、有伺（思维的持续活动），由于远离而生起喜和乐，达成并安住于初禅。

vitakkavicārānaṃ vūpasamā… dutiyaṃ jhānaṃ upasampajja viharati, pītiyā ca virāgā… tatiyaṃ jhānaṃ upasampajja viharati, sukhassa ca pahānā… catutthaṃ jhānaṃ upasampajja viharati.

由于寻和伺的平息，内心洁净，心达到专一，无寻、无伺，由定而生起喜和乐，（达成并安住于）第二禅……乃至……（达成并安住于）第三禅……乃至……达成并安住于第四禅。

Idaṃ vuccati nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhasukhaṃ, āsevitabbaṃ, bhāvetabbaṃ, bahulīkātabbaṃ;

这被称为出离之乐、远离之乐、寂静之乐、正觉之乐。

‘na bhāyitabbaṃ etassa sukhassā’ti vadāmi.

我说：‘对于这种快乐，应当亲近它，应当培育它，应当多多修习它，不应畏惧它！’

“Idhudāyi, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati;

优陀夷！在这里，比丘远离了种种欲念……乃至……达成并安住于初禅。

idaṃ kho ahaṃ, udāyi, iñjitasmiṃ vadāmi.

优陀夷！我说这（初禅）仍处于‘动摇’之中。

Kiñca tattha iñjitasmiṃ?

那么，其中有什么在‘动摇’呢？

Yadeva tattha vitakkavicārā aniruddhā honti idaṃ tattha iñjitasmiṃ.

凡是那里的寻和伺尚未止息，这就是那里的‘动摇’。

Idhudāyi, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati;

优陀夷！在这里，比丘由于寻和伺的平息……乃至……达成并安住于第二禅。

idampi kho ahaṃ, udāyi, iñjitasmiṃ vadāmi.

优陀夷！我也说这（第二禅）仍处于‘动摇’之中。

Kiñca tattha iñjitasmiṃ?

那么，其中有什么在‘动摇’呢？

Yadeva tattha pītisukhaṃ aniruddhaṃ hoti idaṃ tattha iñjitasmiṃ.

凡是那里的喜和乐尚未止息，这就是那里的‘动摇’。

Idhudāyi, bhikkhu pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati;

优陀夷！在这里，比丘由于喜的舍离……乃至……达成并安住于第三禅。

idampi kho ahaṃ, udāyi, iñjitasmiṃ vadāmi.

优陀夷！我也说这（第三禅）仍处于‘动摇’之中。

Kiñca tattha iñjitasmiṃ?

那么，其中有什么在‘动摇’呢？

Yadeva tattha upekkhāsukhaṃ aniruddhaṃ hoti idaṃ tattha iñjitasmiṃ.

凡是那里的舍俱乐（平静的快乐）尚未止息，这就是那里的‘动摇’。

Idhudāyi, bhikkhu sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati;

优陀夷！在这里，比丘舍断了乐和苦……乃至……达成并安住于第四禅。

idaṃ kho ahaṃ, udāyi, aniñjitasmiṃ vadāmi.

优陀夷！我说这（第四禅）确实处于‘不动摇’之中。

“Idhudāyi, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati;

优陀夷！在这里，比丘远离了种种欲念……乃至……达成并安住于初禅。

idaṃ kho ahaṃ, udāyi, ‘analan’ti vadāmi,

优陀夷！我说：‘这还不够（未究竟圆满）。’

‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo?

我说：‘你们应当舍弃它！’我说：‘你们应当超越它！’：那么，它的超越是什么？

Idhudāyi, bhikkhu vitakkavicārānaṃ vūpasamā… dutiyaṃ jhānaṃ upasampajja viharati, ayaṃ tassa samatikkamo;

优陀夷！在这里，比丘由于寻和伺的平息……乃至……达成并安住于第二禅，这就是对（初禅）的超越。

idampi kho ahaṃ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi.

优陀夷！我也说：‘这还不够。’我说：‘你们应当舍弃它！’我说：‘你们应当超越它！’

Ko ca tassa samatikkamo?

那么，它的超越是什么？

Idhudāyi, bhikkhu pītiyā ca virāgā… tatiyaṃ jhānaṃ upasampajja viharati, ayaṃ tassa samatikkamo;

优陀夷！在这里，比丘由于喜的舍离……乃至……达成并安住于第三禅。这就是对（第二禅）的超越。

idampi kho ahaṃ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo?

优陀夷！我也说：‘这还不够。’我说：‘你们应当舍弃它！’我说：‘你们应当超越它！’那么，它的超越是什么？

Idhudāyi, bhikkhu sukhassa ca pahānā… catutthaṃ jhānaṃ upasampajja viharati, ayaṃ tassa samatikkamo;

优陀夷！在这里，比丘舍断了乐……乃至……达成并安住于第四禅，这就是对（第三禅）的超越。

idampi kho ahaṃ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo?

优陀夷！我也说：‘这还不够。’我说：‘你们应当舍弃它！’我说：‘你们应当超越它！’那么，它的超越是什么？

Idhudāyi, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati, ayaṃ tassa samatikkamo;

优陀夷！在这里，比丘完全超越了色想（对物质形态的认知），灭除了有对想（感官与对象接触产生的认知），不再思惟种种想，（而思惟：）‘虚空是无边的’，达成并安住于空无边处，这就是对（第四禅）的超越。

idampi kho ahaṃ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo?

优陀夷！我也说：‘这还不够。’我说：‘你们应当舍弃它！’我说：‘你们应当超越它！’那么，它的超越是什么？

Idhudāyi, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati, ayaṃ tassa samatikkamo;

优陀夷！在这里，比丘完全超越了空无边处，（而思惟：）‘识是无边的’，达成并安住于识无边处，这就是对（空无边处）的超越。

idampi kho ahaṃ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo?

优陀夷！我也说：‘这还不够。’我说：‘你们应当舍弃它！’我说：‘你们应当超越它！’那么，它的超越是什么？

Idhudāyi, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati, ayaṃ tassa samatikkamo;

优陀夷！在这里，比丘完全超越了识无边处，（而思惟：）‘没有任何东西存在’，达成并安住于无所有处，这就是对（识无边处）的超越。

idampi kho ahaṃ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo?

优陀夷！我也说：‘这还不够。’我说：‘你们应当舍弃它！’我说：‘你们应当超越它！’那么，它的超越是什么？

Idhudāyi, bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati, ayaṃ tassa samatikkamo;

优陀夷！在这里，比丘完全超越了无所有处，达成并安住于非想非非想处，这就是对（无所有处）的超越。

idampi kho ahaṃ, udāyi, ‘analan’ti vadāmi, ‘pajahathā’ti vadāmi, ‘samatikkamathā’ti vadāmi. Ko ca tassa samatikkamo?

优陀夷！我也说：‘这还不够。’我说：‘你们应当舍弃它！’我说：‘你们应当超越它！’那么，它的超越是什么？

Idhudāyi, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, ayaṃ tassa samatikkamo;

优陀夷！在这里，比丘完全超越了非想非非想处，达成并安住于想受灭定，这就是对（非想非非想处）的超越。

iti kho ahaṃ, udāyi, nevasaññānāsaññāyatanassapi pahānaṃ vadāmi. Passasi no tvaṃ, udāyi, taṃ saṃyojanaṃ aṇuṃ vā thūlaṃ vā yassāhaṃ no pahānaṃ vadāmī”ti?

优陀夷！因此，我说连非想非非想处也应舍弃。优陀夷！你可曾见到有任何或细微或粗大的结缚，而我没有说应当舍断它的吗？”

“No hetaṃ, bhante”ti.

（优陀夷说：）“没有这样的，尊者！”

Idamavoca bhagavā. Attamano āyasmā udāyī bhagavato bhāsitaṃ abhinandīti.

世尊说了这番话。具寿优陀夷心满意足，非常欢喜世尊所说的话！

Laṭukikopamasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

鹌鹑譬喻经 ～比丘品‧第六经终

～《中部经典‧中分五十经篇‧比丘品‧Laṭukikopamasutta 鹌鹑譬喻经》(MN 66, 148-156)

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《2》Majjhimapaṇṇāsapāḷi 中分五十经篇 (MN 51-100, 1-486)/2. Bhikkhuvagga 比丘品 (MN 61-70, 107-184)”

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【经名】 2.7 Cātumasutta 车头聚落经 (MN 67, 157-165)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Cātumasuttaṃ

157. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā cātumāyaṃ viharati āmalakīvane. Tena kho pana samayena sāriputtamoggallānappamukhāni pañcamattāni bhikkhusatāni cātumaṃ anuppattāni honti bhagavantaṃ dassanāya. Te ca āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṃ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā ahesuṃ. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – “ke panete, ānanda, uccāsaddā mahāsaddā, kevaṭṭā maññe macchavilope”ti? “Etāni, bhante, sāriputtamoggallānappamukhāni pañcamattāni bhikkhusatāni cātumaṃ anuppattāni bhagavantaṃ dassanāya. Te āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṃ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā”ti. “Tenahānanda, mama vacanena te bhikkhū āmantehi – ‘satthā āyasmante āmantetī’”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca – “satthā āyasmante āmantetī”ti. “Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paṭissutvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te bhikkhū bhagavā etadavoca – “kiṃ nu tumhe, bhikkhave, uccāsaddā mahāsaddā, kevaṭṭā maññe macchavilope”ti? “Imāni, bhante, sāriputtamoggallānappamukhāni pañcamattāni bhikkhusatāni cātumaṃ anuppattāni bhagavantaṃ dassanāya. Teme āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṃ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā”ti. “Gacchatha, bhikkhave, paṇāmemi vo, na vo mama santike vatthabban”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā senāsanaṃ saṃsāmetvā pattacīvaramādāya pakkamiṃsu.

158. Tena kho pana samayena cātumeyyakā sakyā santhāgāre [sandhāgāre (ka.)] sannipatitā honti kenacideva karaṇīyena. Addasaṃsu kho cātumeyyakā sakyā te bhikkhū dūratova āgacchante; disvāna yena te bhikkhū tenupasaṅkamiṃsu; upasaṅkamitvā te bhikkhū etadavocuṃ – “handa, kahaṃ pana tumhe āyasmanto gacchathā”ti? “Bhagavatā kho, āvuso, bhikkhusaṅgho paṇāmito”ti. “Tenahāyasmanto muhuttaṃ nisīdatha, appeva nāma mayaṃ sakkuṇeyyāma bhagavantaṃ pasādetun”ti. “Evamāvuso”ti kho te bhikkhū cātumeyyakānaṃ sakyānaṃ paccassosuṃ. Atha kho cātumeyyakā sakyā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho cātumeyyakā sakyā bhagavantaṃ etadavocuṃ – “abhinandatu, bhante, bhagavā bhikkhusaṅghaṃ; abhivadatu, bhante, bhagavā bhikkhusaṅghaṃ. Seyyathāpi, bhante, bhagavatā pubbe bhikkhusaṅgho anuggahito, evameva bhagavā etarahi anuggaṇhātu bhikkhusaṅghaṃ. Santettha, bhante, bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ. Tesaṃ bhagavantaṃ dassanāya alabhantānaṃ siyā aññathattaṃ, siyā vipariṇāmo. Seyyathāpi, bhante, bījānaṃ taruṇānaṃ udakaṃ alabhantānaṃ siyā aññathattaṃ siyā vipariṇāmo; evameva kho, bhante, santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, tesaṃ bhagavantaṃ dassanāya alabhantānaṃ siyā aññathattaṃ, siyā vipariṇāmo. Seyyathāpi, bhante, vacchassa taruṇassa mātaraṃ apassantassa siyā aññathattaṃ, siyā vipariṇāmo; evameva kho, bhante, santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, tesaṃ bhagavantaṃ apassantānaṃ siyā aññathattaṃ, siyā vipariṇāmo. Abhinandatu, bhante, bhagavā bhikkhusaṅghaṃ; abhivadatu, bhante, bhagavā bhikkhusaṅghaṃ. Seyyathāpi, bhante, bhagavatā pubbe bhikkhusaṅgho anuggahito; evameva bhagavā etarahi anuggaṇhātu bhikkhusaṅghan”ti.

159. Atha kho brahmā sahampati bhagavato cetasā cetoparivitakkamaññāya – seyyathāpi nāma balavā puriso samiñjitaṃ [sammiñjitaṃ (sī. syā. kaṃ. pī.)] vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – brahmaloke antarahito bhagavato purato pāturahosi. Atha kho brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – “abhinandatu, bhante, bhagavā bhikkhusaṅghaṃ; abhivadatu, bhante, bhagavā bhikkhusaṅghaṃ. Seyyathāpi, bhante, bhagavatā pubbe bhikkhusaṅgho anuggahito; evameva bhagavā etarahi anuggaṇhātu bhikkhusaṅghaṃ. Santettha, bhante, bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, tesaṃ bhagavantaṃ dassanāya alabhantānaṃ siyā aññathattaṃ, siyā vipariṇāmo. Seyyathāpi, bhante, bījānaṃ taruṇānaṃ udakaṃ alabhantānaṃ siyā aññathattaṃ, siyā vipariṇāmo; evameva kho, bhante, santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, tesaṃ bhagavantaṃ dassanāya alabhantānaṃ siyā aññathattaṃ, siyā vipariṇāmo. Seyyathāpi bhante, vacchassa taruṇassa mātaraṃ apassantassa siyā aññathattaṃ, siyā vipariṇāmo; evameva kho, bhante, santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, tesaṃ bhagavantaṃ apassantānaṃ siyā aññathattaṃ, siyā vipariṇāmo. Abhinandatu, bhante, bhagavā bhikkhusaṅghaṃ; abhivadatu, bhante, bhagavā bhikkhusaṅghaṃ. Seyyathāpi, bhante, bhagavatā pubbe bhikkhusaṅgho anuggahito; evameva bhagavā etarahi anuggaṇhātu bhikkhusaṅghan”ti.

160. Asakkhiṃsu kho cātumeyyakā ca sakyā brahmā ca sahampati bhagavantaṃ pasādetuṃ bījūpamena ca taruṇūpamena ca. Atha kho āyasmā mahāmoggallāno bhikkhū āmantesi – “uṭṭhethāvuso, gaṇhatha pattacīvaraṃ. Pasādito bhagavā cātumeyyakehi ca sakyehi brahmunā ca sahampatinā bījūpamena ca taruṇūpamena cā”ti. “Evamāvuso”ti kho te bhikkhū āyasmato mahāmoggallānassa paṭissutvā uṭṭhāyāsanā pattacīvaramādāya yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnaṃ kho āyasmantaṃ sāriputtaṃ bhagavā etadavoca – “kinti te, sāriputta, ahosi mayā bhikkhusaṅghe paṇāmite”ti? “Evaṃ kho me, bhante, ahosi – ‘bhagavatā bhikkhusaṅgho paṇāmito. Appossukko dāni bhagavā diṭṭhadhammasukhavihāraṃ anuyutto viharissati, mayampi dāni appossukkā diṭṭhadhammasukhavihāramanuyuttā viharissāmā’”ti. “Āgamehi tvaṃ, sāriputta, āgamehi tvaṃ, sāriputta, diṭṭhadhammasukhavihāran”ti. Atha kho bhagavā āyasmantaṃ mahāmoggallānaṃ āmantesi – “kinti te, moggallāna, ahosi mayā bhikkhusaṅghe paṇāmite”ti? “Evaṃ kho me, bhante, ahosi – ‘bhagavatā bhikkhusaṅgho paṇāmito. Appossukko dāni bhagavā diṭṭhadhammasukhavihāraṃ anuyutto viharissati, ahañca dāni āyasmā ca sāriputto bhikkhusaṅghaṃ pariharissāmā’”ti. “Sādhu sādhu, moggallāna! Ahaṃ vā hi, moggallāna, bhikkhusaṅghaṃ parihareyyaṃ sāriputtamoggallānā vā”ti.

161. Atha kho bhagavā bhikkhū āmantesi – “cattārimāni, bhikkhave, bhayāni udakorohante pāṭikaṅkhitabbāni. Katamāni cattāri? Ūmibhayaṃ [ummībhayaṃ (syā. kaṃ.)], kumbhīlabhayaṃ, āvaṭṭabhayaṃ, susukābhayaṃ – imāni, bhikkhave, cattāri bhayāni udakorohante pāṭikaṅkhitabbāni. Evameva kho, bhikkhave, cattārimāni bhayāni idhekacce puggale imasmiṃ dhammavinaye agārasmā anagāriyaṃ pabbajite pāṭikaṅkhitabbāni. Katamāni cattāri? Ūmibhayaṃ, kumbhīlabhayaṃ, āvaṭṭabhayaṃ, susukābhayaṃ.

162. “Katamañca, bhikkhave, ūmibhayaṃ? Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇo dukkhapareto; appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. Tamenaṃ tathā pabbajitaṃ samānaṃ sabrahmacārī ovadanti, anusāsanti – ‘evaṃ te abhikkamitabbaṃ, evaṃ te paṭikkamitabbaṃ, evaṃ te ālokitabbaṃ, evaṃ te vilokitabbaṃ, evaṃ te samiñjitabbaṃ, evaṃ te pasāritabbaṃ, evaṃ te saṅghāṭipattacīvaraṃ dhāretabban’ti. Tassa evaṃ hoti – ‘mayaṃ kho pubbe agāriyabhūtā samānā aññe ovadāma, anusāsāma [ovadāmapi anusāsāmapi (sī. syā. kaṃ. pī.)]. Ime panamhākaṃ puttamattā maññe, nattamattā maññe, amhe [evaṃ (ka.)] ovaditabbaṃ anusāsitabbaṃ maññantī’ti. So sikkhaṃ paccakkhāya hīnāyāvattati. Ayaṃ vuccati, bhikkhave, ūmibhayassa bhīto sikkhaṃ paccakkhāya hīnāyāvatto. ‘Ūmibhayan’ti kho, bhikkhave, kodhupāyāsassetaṃ adhivacanaṃ.

163. “Katamañca, bhikkhave, kumbhīlabhayaṃ? Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇo dukkhapareto; appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. Tamenaṃ tathā pabbajitaṃ samānaṃ sabrahmacārī ovadanti anusāsanti – ‘idaṃ te khāditabbaṃ, idaṃ te na khāditabbaṃ; idaṃ te bhuñjitabbaṃ, idaṃ te na bhuñjitabbaṃ; idaṃ te sāyitabbaṃ, idaṃ te na sāyitabbaṃ; idaṃ te pātabbaṃ, idaṃ te na pātabbaṃ; kappiyaṃ te khāditabbaṃ, akappiyaṃ te na khāditabbaṃ; kappiyaṃ te bhuñjitabbaṃ, akappiyaṃ te na bhuñjitabbaṃ; kappiyaṃ te sāyitabbaṃ, akappiyaṃ te na sāyitabbaṃ; kappiyaṃ te pātabbaṃ, akappiyaṃ te na pātabbaṃ; kāle te khāditabbaṃ, vikāle te na khāditabbaṃ; kāle te bhuñjitabbaṃ, vikāle te na bhuñjitabbaṃ; kāle te sāyitabbaṃ, vikāle te na sāyitabbaṃ; kāle te pātabbaṃ, vikāle te na pātabban’ti. Tassa evaṃ hoti – ‘mayaṃ kho pubbe agāriyabhūtā samānā yaṃ icchāma taṃ khādāma, yaṃ na icchāma na taṃ khādāma; yaṃ icchāma taṃ bhuñjāma, yaṃ na icchāma na taṃ bhuñjāma; yaṃ icchāma taṃ sāyāma, yaṃ na icchāma na taṃ sāyāma; yaṃ icchāma taṃ pivāma [pipāma (sī. pī.)], yaṃ na icchāma na taṃ pivāma; kappiyampi khādāma, akappiyampi khādāma; kappiyampi bhuñjāma, akappiyampi bhuñjāma; kappiyampi sāyāma, akappiyampi sāyāma; kappiyampi pivāma, akappiyampi pivāma; kālepi khādāma, vikālepi khādāma; kālepi bhuñjāma vikālepi bhuñjāma; kālepi sāyāma, vikālepi sāyāma; kālepi pivāma, vikālepi pivāma. Yampi no saddhā gahapatikā divā vikāle paṇītaṃ khādanīyaṃ bhojanīyaṃ denti tatthapime mukhāvaraṇaṃ maññe karontī’ti. So sikkhaṃ paccakkhāya hīnāyāvattati. Ayaṃ vuccati, bhikkhave, kumbhīlabhayassa bhīto sikkhaṃ paccakkhāya hīnāyāvatto. ‘Kumbhīlabhayan’ti kho, bhikkhave, odarikattassetaṃ adhivacanaṃ.

164. “Katamañca, bhikkhave, āvaṭṭabhayaṃ? Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇo dukkhapareto; appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ vā nigamaṃ vā piṇḍāya pavisati. Arakkhiteneva kāyena arakkhitāya vācāya anupaṭṭhitāya satiyā asaṃvutehi indriyehi so tattha passati gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgībhūtaṃ paricārayamānaṃ [paricāriyamānaṃ (syā. kaṃ. ka.)]. Tassa evaṃ hoti – ‘mayaṃ kho pubbe agāriyabhūtā samānā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārimhā. Saṃvijjanti kho pana me kule [saṃvijjanti kho kule (sī. syā. kaṃ. pī.)] bhogā. Sakkā bhoge ca bhuñjituṃ puññāni ca kātun’ti. So sikkhaṃ paccakkhāya hīnāyāvattati. Ayaṃ vuccati, bhikkhave, āvaṭṭabhayassa bhīto sikkhaṃ paccakkhāya hīnāyāvatto. ‘Āvaṭṭabhayan’ti kho, bhikkhave, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ.

165. “Katamañca, bhikkhave, susukābhayaṃ? Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇo dukkhapareto; appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṃ pabbajito samāno pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ vā nigamaṃ vā piṇḍāya pavisati. Arakkhiteneva kāyena arakkhitāya vācāya anupaṭṭhitāya satiyā asaṃvutehi indriyehi so tattha passati mātugāmaṃ dunnivatthaṃ vā duppārutaṃ vā. Tassa mātugāmaṃ disvā dunnivatthaṃ vā duppārutaṃ vā rāgo cittaṃ anuddhaṃseti. So rāgānuddhaṃsena [anuddhastena (sī. pī.)] cittena sikkhaṃ paccakkhāya hīnāyāvattati. Ayaṃ vuccati, bhikkhave, susukābhayassa bhīto sikkhaṃ paccakkhāya hīnāyāvatto. ‘Susukābhayan’ti kho, bhikkhave, mātugāmassetaṃ adhivacanaṃ. Imāni kho, bhikkhave, cattāri bhayāni, idhekacce puggale imasmiṃ dhammavinaye agārasmā anagāriyaṃ pabbajite pāṭikaṅkhitabbānī”ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Cātumasuttaṃ niṭṭhitaṃ sattamaṃ.

☸---------------------------------------------------------------------

第六十七 车头聚落经 Cātumasuttaṃ

我是这样听说的。

有一段时间，世尊住在车头聚落的阿摩罗树园。那时，以舍利弗、目犍连为首的五百位比丘，为了拜见世尊来到车头聚落。这些新来的比丘和常住的比丘互相问候，安排床座，整理衣钵，发出了很大的吵闹声。于是，世尊召唤具寿阿难说：“阿难！这些像渔夫捕鱼时那样大声喧哗的人是谁呢？”

[阿难回答说：] “世尊！这些人是以舍利弗、目犍连为首的五百位比丘，为了拜见世尊来到车头聚落。他们这些新来的比丘和常住的比丘互相大声问候交谈，安排床座，整理衣钵。”

[世尊说：] “既然如此，阿难！你用我的话去召唤那些比丘：‘导师召唤各位具寿。’” 具寿阿难回应世尊：“是的，世尊！” 就到那些比丘那里去，到了之后，对那些比丘说：“导师召唤各位具寿。” 那些比丘回应具寿阿难：“是的，贤友！” 就来到世尊那里，到了之后，顶礼世尊，然后在一旁坐下。世尊对在一旁坐下的那些比丘说：“比丘们！你们为什么像渔夫捕鱼时那样大声喧哗呢？”

[诸比丘说]：“世尊！以舍利弗、目犍连为首的五百位比丘，为了拜见世尊来到车头聚落。这些新来的比丘和常住的比丘因为互相问候，安排床座，整理衣钵，所以大声喧哗。”

[世尊说：] “比丘们！你们走开！我命令你们走开，你们不要待在我面前。” 那些比丘回应世尊：“是的，世尊！” 便从座位上起来，顶礼世尊，向右绕行，收拾好卧具坐具，拿起衣钵离开了。

那时，车头聚落的释迦族人，因为某些要事聚集在会议厅。车头聚落的释迦族人远远看见那些比丘走过来，看见后就到那些比丘那里去；到了之后，对那些比丘这样说：“唉！各位具寿要去哪里呢？”

[诸比丘说]：“各位贤友！确实是世尊命令比丘僧团离开的。”

[他们说：] “既然如此，各位具寿，请稍坐片刻，我们或许能够让世尊息怒。” 那些比丘回应车头聚落的释迦族人说：“好的，各位贤友！”

于是，车头聚落的释迦族人来到世尊那里。到了之后，顶礼世尊，在一旁坐下。坐在一旁的车头聚落的释迦族人对世尊说：“世尊！愿世尊对比丘僧团感到欢喜；世尊！愿世尊接纳比丘僧团。世尊！就像世尊以前摄受比丘僧团那样，现在也请世尊摄受比丘僧团吧。世尊！这里有些新来的比丘，出家不久，刚刚加入这个法和律。如果他们不能见到世尊，他们的心念可能会动摇，可能会改变。世尊！譬如幼小的种子得不到水，就会变质、败坏；确实如此，世尊！这里有些新来的比丘，出家不久，刚刚加入这个法和律，如果他们不能见到世尊，他们的心念可能会动摇，可能会改变。世尊！譬如幼小的牛犊见不到母亲，心念就会动摇，就会改变。确实如此，世尊！这里有些新来的比丘，出家不久，刚刚加入这个法和律，如果他们不能见到世尊，他们的心念可能会动摇，可能会改变。世尊！愿世尊对比丘僧团感到欢喜；愿世尊接纳比丘僧团。世尊！就像世尊以前摄受比丘僧团那样，现在也请世尊摄受比丘僧团吧！”

这时，娑婆世界主梵天知道了世尊心中的想法，就像强壮有力的人伸直弯曲的手臂，或者弯曲伸直的手臂那样迅速，瞬间从梵天界消失，出现在世尊面前。于是，娑婆世界主梵天将上衣偏袒一肩，向世尊合掌，对世尊说：“世尊！愿世尊对比丘僧团感到欢喜；世尊！愿世尊接纳比丘僧团。世尊！就像世尊以前摄受比丘僧团那样，现在也请世尊摄受比丘僧团吧！世尊！这里有些新来的比丘，出家不久，刚刚加入这个法和律，如果他们不能见到世尊，他们的心念可能会动摇，可能会改变。世尊！譬如幼小的种子得不到水，就会变质、败坏；确实如此，世尊！这里有些新来的比丘，出家不久，刚刚加入这个法和律，如果他们不能见到世尊，他们的心念可能会动摇，可能会改变。世尊！譬如幼小的牛犊见不到母亲，心念就会动摇，就会改变。确实如此，世尊！这里有些新来的比丘，出家不久，刚刚加入这个法和律，如果他们不能见到世尊，他们的心念可能会动摇，可能会改变。世尊！愿世尊对比丘僧团感到欢喜。世尊！愿世尊接纳比丘僧团！就像世尊以前摄受比丘僧团那样，现在也请世尊摄受比丘僧团吧！”

车头聚落的释迦族人和娑婆世界主梵天，用种子和幼犊的比喻使世尊息怒了。于是，具寿大目犍连召唤诸比丘说：“各位贤友！起来！拿起衣钵！通过车头聚落的释迦族人和娑婆世界主梵天用种子和幼犊的比喻，世尊已经息怒了！” 那些比丘回答具寿大目犍连说：“是的，具寿！” 从座位上站起来，拿起衣钵，来到世尊那里；到了之后，顶礼世尊，在一旁坐下。世尊对坐在一旁的具寿舍利弗这样说：“舍利弗！当我命令比丘僧团离开时，你是怎么想的呢？”

[舍利弗说：] “世尊！当世尊命令比丘僧团离开时，我确实是这样想的：‘现在世尊少事少业，将安住于当下的禅定之乐中；现在我们也应当少事少业，安住于当下的禅定之乐中。’”

[世尊说：] “舍利弗！等一下，舍利弗！等一下！舍利弗，你不要再生起这样的想法。” 于是世尊召唤具寿大目犍连说：“目犍连！当我命令比丘僧团离开时，你是怎么想的呢？”

[目犍连说：] “世尊！当世尊命令比丘僧团离开时，我确实是这样想的：‘现在世尊少事少业，安住于当下的禅定之乐中，现在我和具寿舍利弗应当照管比丘僧团。’”

[世尊说：] “很好！很好！目犍连！确实，或者由我，或者由舍利弗和目犍连来照管比丘僧团。”

于是，世尊对诸比丘说：“比丘们！进入水中的人应当预料到这四种怖畏。哪四种呢？波浪的怖畏，恶龙（kumbhīla，鳄鱼类）的怖畏，漩涡的怖畏，食人鱼（susukā，鲨鱼类）的怖畏。比丘们！进入水中的人应当预料到这四种怖畏。确实如此，比丘们！同样地，某些人在此法与律中，从在家而出家成为无家者时，也应当预料到这四种怖畏。是哪四种呢？波浪的怖畏、恶龙（鳄鱼类）的怖畏、漩涡的怖畏、食人鱼（鲨鱼类）的怖畏。

比丘们！什么是波浪的怖畏？比丘们！在此，某些善家的子弟凭着信心从在家而出家成为无家者，[心想]：‘我陷入了生、老、死、愁、悲、苦、忧、恼之中，被痛苦所困，被痛苦所征服。或许，我能了知这整个苦蕴的终结。’对于这样出家的人，同修行者们教诫、指导他：‘你应该这样前进，应该这样后退；应该这样向前看，应该这样向后看；应该这样弯曲，应该这样伸展；应该这样持用僧伽梨衣、钵和袈裟。’他心里这样想：‘以前我们在家的时候，还是我们教诫、指导别人呢。现在这些人，我看就像我的儿子、孙子辈一样，却认为应该由他们来教诫、指导我！’于是他放弃学处，返回低俗的生活。比丘们！这被称为害怕波浪的怖畏而放弃学处、返回低俗生活的人。‘波浪的怖畏’，比丘们！这其实是‘愤怒与不快’的同义词。

比丘们！什么是恶龙（鳄鱼类）的怖畏？比丘们！在此，某些善家的子弟凭着信心从在家而出家成为无家者，[心想]：‘我陷入了生、老、死、愁、悲、苦、忧、恼之中，被痛苦所困，被痛苦所征服。或许，我能了知这整个苦蕴的终结。’对于这样出家的人，同修行者们教诫、指导他：‘你应该吃这个，不应该吃那个；你应该食用这个，不应该食用那个；你应该品尝这个，不应该品尝那个；你应该喝这个，不应该喝那个；你应该吃允许吃的，不应该吃不允许吃的；你应该食用允许食用的，不应该食用不允许食用的；你应该品尝允许品尝的，不应该品尝不允许品尝的；你应该喝允许喝的，不应该喝不允许喝的；你应该在允许的时间吃，不在不允许的时间吃；你应该在允许的时间食用，不在不允许的时间食用；你应该在允许的时间品尝，不在不允许的时间品尝；你应该在允许的时间喝，不在不允许的时间喝。’他心里这样想：‘以前我们在家的时候，想吃什么就吃什么，不想吃就不吃；想食用什么就食用什么，不想食用就不食用；想品尝什么就品尝什么，不想品尝就不品尝；想喝什么就喝什么，不想喝就不喝；允许的也吃，不允许的也吃；允许的也食用，不允许的也食用；允许的也品尝，不允许的也品尝；允许的也喝，不允许的也喝；允许的时间吃，不允许的时间也吃；允许的时间食用，不允许的时间也食用；允许的时间品尝，不允许的时间也品尝；允许的时间喝，不允许的时间也喝。那些对我们有信心的居士们，在白天不合时宜的时候供养精美的嚼食和啖食，现在这些人却好像要给我套上口嚼一样（阻止我）！’于是他放弃学处，返回低俗的生活。比丘们！这被称为害怕恶龙（鳄鱼类）的怖畏而放弃学处、返回低俗生活的人。比丘们！‘恶龙（鳄鱼类）的怖畏’，这其实是‘贪食’的同义词。

比丘们！什么是漩涡的怖畏？比丘们！在此，某些善家的子弟凭着信心从在家而出家成为无家者，[心想]：‘我陷入了生、老、死、愁、悲、苦、忧、恼之中，被痛苦所困，被痛苦所征服。或许，我能了知这整个苦蕴的终结。’对于这样出家的人，他在上午时分，穿好下衣，拿起衣钵，不守护身，不守护语，没有提起正念，不防护诸根，进入村庄或市镇乞食。他在那里看见家主或家主的儿子，正享受、具足、沉浸于五种感官欲乐中。他心里这样想：‘以前我们在家的时候，也曾享受、具足、沉浸于五种感官欲乐中；家里还有财产，既可以享受财富，又可以做功德。’于是他放弃学处，返回低俗的生活。比丘们！这被称为害怕漩涡的怖畏而放弃学处、返回低俗生活的人。比丘们！‘漩涡的怖畏’，这其实是‘五种感官欲乐’的同义词。

比丘们！什么是食人鱼（鲨鱼类）的怖畏？比丘们！在此，某些善家的子弟凭着信心从在家而出家成为无家者，[心想：]‘我陷入了生、老、死、愁、悲、苦、忧、恼之中，被痛苦所困，被痛苦所征服。或许，我能了知这整个苦蕴的终结。’对于这样出家的人，他在上午时分，穿好下衣，拿起衣钵，不守护身，不守护语，没有提起正念，不防护诸根，进入村庄或市镇乞食。他在那里看见衣着不整或暴露的妇女。他看见衣着不整或暴露的妇女后，贪欲扰乱了他的心。他因为心被贪欲扰乱，于是放弃学处，返回低俗的生活。比丘们！这被称为害怕食人鱼（鲨鱼类）的怖畏而放弃学处、返回低俗生活的人。比丘们！‘食人鱼（鲨鱼类）的怖畏’，这其实是‘妇女’的同义词。

比丘们！这四种怖畏，就是某些人在此法与律中，从在家而出家成为无家者时，所应当预料到的。”

世尊说完这番话后，那些比丘心满意足，对世尊的开示非常欢喜！

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2566.6.10 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《2》Majjhimapaṇṇāsapāḷi 中分五十经篇 (MN 51-100, 1-486)/2. Bhikkhuvagga 比丘品 (MN 61-70, 107-184)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.8 Naḷakapānasutta 芦草贫女村经 (MN 68, 166-172)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Naḷakapānasuttaṃ

芦草贫女村经 The Discourse at Nalakapana

【 English Translated from the Pali by Sister Upalavanna 】

芦草贫女村经【目录】(Contents)

芦草贫女村经 Naḷakapānasuttaṃ / The Discourse at Nalakapana (MN 68, 166-172) [1~7]

第一品 ✫ 前言 Preface [1]

第二品 ✫ 比丘依信出家 Go Forth with Faith [1~2]

第一章 ✩ 是否欢喜梵行？ Lead the Holy Life with Attachment [1]

第二章 ✩ 出家非为逃避！ Not Thrown to Recluseship [2]

第三章 ✩ 了脱生死苦海 The Complete Ending of Unpleasantness [2]

第四章 ✩ 禅定才能实践 Dispensation & Meditation [2]

第一节 ❦ 未离欲者 Not Seclude the Sensual Desires [2]

第二节 ❦ 已离欲者 Attain the More Exalted [2]

第三品 ✫ 如来慎思四依 The Four Bases of Observance [3]

第一章 ✩ 为何慎思四依？ Why the Thus Gone One Carefully [3]

第二章 ✩ 如来断尽诸漏！ Like a Palm of the Top Is Cut [3]

第四品 ✫ 如来授记弟子 Tell Be Born In Higher [3~7]

第一章 ✩ 为何授记弟子？ For What Purpose [3]

第二章 ✩ 授记四众弟子 The Four Orders Disciples [4~7]

第一节 ❦ 授记比丘 Declared the Bhikkhu [4]

一、 比丘住究竟智 He Is Enlightened (Arahant) [4]

二、 比丘得不还果 Has Arisen Spontaneously (Never-returner) [4]

三、 比丘得一来果 Coming Here Once More (Once-returner) [4]

四、 比丘得预流果 Attained the Stream (First Path) [4]

第二节 ❦ 授记比丘尼 Declared the Bhikkhuni [5]

一、 比丘尼住究竟智 She Is Enlightened (Arahant) [5]

二、 比丘尼得不还果 Has Arisen Spontaneously (Never-returner) [5]

三、 比丘尼得一来果 Coming Here Once More (Once-returner) [5]

四、 比丘尼得预流果 Attained the Stream (First Path) [5]

第三节 ❦ 授记优婆塞 Declared the Lay Disciple [6]

一、 优婆塞得不还果 Has Arisen Spontaneously (Never-returner) [6]

二、 优婆塞得一来果 Coming Here Once More (Once-returner) [6]

三、 优婆塞得预流果 Attained the Stream (First Path) [6]

第四节 ❦ 授记优婆夷 Declared the Lay Disciple Female [7]

一、 优婆夷得不还果 Has Arisen Spontaneously (Never-returner) [7]

二、 优婆夷得一来果 Coming Here Once More (Once-returner) [7]

三、 优婆夷得预流果 Attained the Stream (First Path) [7]

第三章 ✩ 增益信心福祉！ For Their Good for a Long Time [7]

第五品 ✫ 结语 Epilog [7]

༺ ⎈ ༻

芦草贫女村经 Naḷakapānasuttaṃ / The Discourse at Nalakapana (MN 68, 166-172) [1~7]

第一品 ✫ 前言 Preface [1]

﹝第一卷 ➲﹞ 166. Evaṃ me sutaṃ –

如是我闻。

I heard thus.

ekaṃ samayaṃ bhagavā kosalesu viharati naḷakapāne palāsavane.

一时，世尊在拘萨罗国，芦草贫女村的巴罗沙（簇叶树）林。

At one time the Blessed One was living in a forest in Nalakapana in the kingdom of Kosala.

Tena kho pana samayena sambahulā abhiññātā abhiññātā kulaputtā bhagavantaṃ uddissa saddhā agārasmā anagāriyaṃ pabbajitā honti –

那时，许多知名的良家子弟对世尊怀着信心，从在家而出家，成为出家人，他们是：

At that time many, well-known sons of clansmen had gone forth as homeless ones, through faith for the Blessed One.

āyasmā ca anuruddho, āyasmā ca bhaddiyo [nandiyo (sī. pī.) vinaye ca ma. ni. 1 cūḷagosiṅge ca], āyasmā ca kimilo [kimbilo (sī. syā. kaṃ. pī.)], āyasmā ca bhagu, āyasmā ca koṇḍañño [kuṇḍadhāno (sī. pī.)], āyasmā ca revato, āyasmā ca ānando, aññe ca abhiññātā abhiññātā kulaputtā.

具寿阿那律陀、具寿跋提（或难提）、具寿金毗罗、具寿婆咎、具寿军头波漠（或昆达达那）、具寿离婆多、具寿阿难以及其他知名的良家子弟等。

well-known ones such venerables Anuruddha, Nandiya, Kimbila, Bhagu, Kundadana, Revata, Ananda, and other sons of clansmen.

Tena kho pana samayena bhagavā bhikkhusaṅghaparivuto abbhokāse nisinno hoti.

其时，世尊被比丘僧团围绕着，坐在露天的地方。

At that time the Blessed One was seated in the open attended by the Community of bhikkhus.

卍　　　　卍　　　　卍

第二品 ✫ 比丘依信出家 Go Forth with Faith [1~2]

第一章 ✩ 是否欢喜梵行？ Lead the Holy Life with Attachment [1]

Atha kho bhagavā te kulaputte ārabbha bhikkhū āmantesi –

于是，世尊就关于那些良家子弟的事，问各位比丘说：

The Blessed One addressed the bhikkhus on account of those sons of clansmen.

“ye te, bhikkhave, kulaputtā mamaṃ uddissa saddhā agārasmā anagāriyaṃ pabbajitā,

“各位比丘！那些凭着对我的信心，从在家而出家成为出家人的良家子弟们，

The bhikkhus, the sons of clansmen who have gone forth, on account of faith in me,

kacci te, bhikkhave, bhikkhū abhiratā brahmacariye”ti?

各位比丘！他们这些比丘是否乐于清净修行（梵行）呢？”

do you lead the holy life with attachment?

Evaṃ vutte, te bhikkhū tuṇhī ahesuṃ.

这么问了之后，那些比丘沉默不语。

When this was said the bhikkhus, were silent.

Dutiyampi kho bhagavā te kulaputte ārabbha bhikkhū āmantesi –

第二次，世尊又就关于那些良家子弟的事，问各位比丘说：

For the second time, and up to the third time the Blessed One said,

“ye te, bhikkhave, kulaputtā mamaṃ uddissa saddhā agārasmā anagāriyaṃ pabbajitā,

“各位比丘！那些凭着对我的信心，从在家而出家成为出家人的良家子弟们，

The bhikkhus, the sons of clansmen who have gone forth, on account of faith in me,

kacci te, bhikkhave, bhikkhū abhiratā brahmacariye”ti?

各位比丘！他们这些比丘是否乐于清净修行（梵行）呢？”

do you lead the holy life with an attachment?

Dutiyampi kho te bhikkhū tuṇhī ahesuṃ.

第二次，那些比丘仍然沉默不语。

Tatiyampi kho bhagavā te kulaputte ārabbha bhikkhū āmantesi –

第三次，世尊又就关于那些良家子弟的事，问各位比丘说：

“ye te, bhikkhave, kulaputtā mamaṃ uddissa saddhā agārasmā anagāriyaṃ pabbajitā,

“各位比丘！那些凭着对我的信心，从在家而出家成为出家人的良家子弟们，

kacci te, bhikkhave, bhikkhū abhiratā brahmacariye”ti?

各位比丘！他们这些比丘是否乐于清净修行（梵行）呢？”

Tatiyampi kho te bhikkhū tuṇhī ahesuṃ.

第三次，那些比丘还是沉默不语。

Even for the third time the bhikkhus were silent.

卍　　　　卍　　　　卍

第二章 ✩ 出家非为逃避！ Not Thrown to Recluseship [2]

﹝第二卷 ➲﹞ 167. Atha kho bhagavato etadahosi –

这时，世尊心里升起这个念头：

Then it occurred to the Blessed One,

“yaṃnūnāhaṃ te kulaputte puccheyyan”ti!

“让我[直接]问问那些良家子弟吧！”

what if I question one of the sons of those clansmen,

Atha kho bhagavā āyasmantaṃ anuruddhaṃ āmantesi –

于是，世尊问具寿阿那律陀说：
then the Blessed One addressed venerable Anuruddha:

“kacci tumhe, anuruddhā, abhiratā brahmacariye”ti?

“阿那律陀！你们是否乐于清净修行（梵行）呢？”

Anuruddha, are you attached to the holy life?

“Taggha mayaṃ, bhante, abhiratā brahmacariye”ti.

[阿那律陀回答说：] “确实是的！师尊！我们乐于清净修行。”

Venerable sir, I'm attached to the holy life.

“Sādhu sādhu, anuruddhā! Etaṃ kho, anuruddhā, tumhākaṃ patirūpaṃ kulaputtānaṃ saddhā agārasmā anagāriyaṃ pabbajitānaṃ yaṃ tumhe abhirameyyātha brahmacariye.

世尊说：“善哉！善哉！阿那律陀！阿那律陀，你们这些凭着信心从在家而出家成为出家人的良家子弟，你们能够乐于清净修行，这确实是适合你们的。

Good! Anurudddha, lead the holy life with attachment! Sons of clansmen, gone forth out of faith in me, should do so.

Yena tumhe anuruddhā, bhadrena yobbanena samannāgatā paṭhamena vayasā susukāḷakesā kāme paribhuñjeyyātha

阿那律陀！你们正值青春盛年、身体强健吉祥、处于人生的第一个阶段、头发乌黑浓密，本可以享受各种欲乐；

Anuruddha, you are in the prime of youth, in the first stage of life, even with black hair. When you should enjoy the five strands of sense pleasure,

tena tumhe, anuruddhā, bhadrenapi yobbanena samannāgatā paṭhamena vayasā susukāḷakesā agārasmā anagāriyaṃ pabbajitā.

然而，阿那律陀！你们却在这样青春盛年、身体强健吉祥、人生第一阶段、头发乌黑浓密的时候，从在家而出家，成为出家人。

you have gone forth and become homeless.

Te ca kho pana tumhe, anuruddhā, neva rājābhinītā agārasmā anagāriyaṃ pabbajitā,

① 再说，阿那律陀！你们既不是因为躲避国王（的惩罚）而从在家出家；

Anuruddha, you were not thrown to recluseship out of fear for the king

na corābhinītā agārasmā anagāriyaṃ pabbajitā,

② 也不是因为躲避盗贼而从在家出家；
or robbers.

na iṇaṭṭā agārasmā anagāriyaṃ pabbajitā,

③ 也不是因为欠债而从在家出家；

Nor out of fear of a debt,

na bhayaṭṭā agārasmā anagāriyaṃ pabbajitā,

④ 也不是因为恐惧而从在家出家；

nājīvikāpakatā agārasmā anagāriyaṃ pabbajitā.

⑤ 也不是因为生计困难而从在家出家。

not because you have no means to live.

第三章 ✩ 了脱生死苦海 The Complete Ending of Unpleasantness [2]

Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto;

而是[想到]：‘我确实是陷入生、老、死、愁、悲、苦、忧、恼的人，被痛苦困住、被痛苦征服。

It is because you thought, I'm overcome by birth, decay, death, grief, lament, unpleasantness, displeasure and distress,

appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti –

要是能够了知这全部苦蕴的终结就好了！’

and that few could declare the complete ending of unpleasantness.

nanu tumhe, anuruddhā, evaṃ saddhā agārasmā anagāriyaṃ pabbajitā”ti?

阿那律陀！你们不就是因为这样的信心而从在家出家，成为出家人的吗？”

Anuruddha, didn't you go forth with that faith?

“Evaṃ, bhante”.

[阿那律陀等回答说：] “是的，师尊！”

Yes, venerable sir I did.

卍　　　　卍　　　　卍

第四章 ✩ 禅定才能实践 Dispensation & Meditation [2]

第一节 ❦ 未离欲者 Not Seclude the Sensual Desires [2]

“Evaṃ pabbajitena ca pana, anuruddhā, kulaputtena kimassa karaṇīyaṃ?

[世尊说：] “阿那律陀！像这样出家的良家子弟，应该怎么做呢？

Anuruddha, to the son of a clansman who has gone forth thus, what's there to be done in this dispensation?

Vivekaṃ, anuruddhā, kāmehi vivekaṃ akusalehi dhammehi pītisukhaṃ nādhigacchati aññaṃ vā [aññaṃ ca (ka.)] tato santataraṃ,

阿那律陀！如果还没证得远离各种欲望、远离各种不善法所生的喜乐，或者还没证得其他更寂静的状态，

Anuruddha, if you do not seclude the mind from sensual desires and things of demerit, or attain something more exalted than that,

tassa abhijjhāpi cittaṃ pariyādāya tiṭṭhati,

❶ 那么贪爱就会占据他的心并且持续存在；
covetousness takes hold of your mind and stays.

byāpādopi cittaṃ pariyādāya tiṭṭhati,

❷ 嗔恚也会占据他的心并且持续存在；

Anger takes hold of your mind and stays.

thīnamiddhampi [thīnamiddhampi (sī. syā. kaṃ. pī.)] cittaṃ pariyādāya tiṭṭhati

❸ 昏沉、睡眠也会占据他的心并且持续存在；

Sloth and torpor takes hold of your mind and stays.

uddhaccakukkuccampi cittaṃ pariyādāya tiṭṭhati,

❹ 掉举、后悔也会占据他的心并且持续存在；

Restlessness and worry takes hold of your mind and stays

vicikicchāpi cittaṃ pariyādāya tiṭṭhati,

❺ 疑惑也会占据他的心并且持续存在；
and doubts take hold of your mind and stay.

aratīpi cittaṃ pariyādāya tiṭṭhati,

❻ 厌恶（不喜乐）也会占据他的心并且持续存在；

tandīpi cittaṃ pariyādāya tiṭṭhati.

❼ 倦怠也会占据他的心并且持续存在。

Vivekaṃ, anuruddhā, kāmehi vivekaṃ akusalehi dhammehi pītisukhaṃ nādhigacchati aññaṃ vā tato santataraṃ”.

阿那律陀！（以上所说的情况是：）还没证得远离各种欲望、远离各种不善法所生的喜乐，或者还没证得其他更寂静的状态。

卍　　　　卍　　　　卍

第二节 ❦ 已离欲者 Attain the More Exalted [2]

“Vivekaṃ, anuruddhā, kāmehi vivekaṃ akusalehi dhammehi pītisukhaṃ adhigacchati aññaṃ vā tato santataraṃ,

阿那律陀！如果已经证得远离各种欲望、远离各种不善法所生的喜乐，或者已经证得其他更寂静的状态，

Therefore, Anuruddha, seclude the mind from sensual desires and things of demerit, or attain something more exalted than that.

tassa abhijjhāpi cittaṃ na pariyādāya tiṭṭhati,

① 那么贪爱就不会占据他的心而持续存在；

So that covetoutness may not take hold of your mind and stay.

byāpādopi cittaṃ na pariyādāya tiṭṭhati,

② 嗔恚也不会占据他的心而持续存在；

Anger may not take hold of your mind and stay,

thīnamiddhampi cittaṃ na pariyādāya tiṭṭhati,

③ 昏沉、睡眠也不会占据他的心而持续存在；
sloth and torpor may not take hold of your mind and stay,

uddhaccakukkuccampi cittaṃ na pariyādāya tiṭṭhati,

④ 掉举、后悔也不会占据他的心而持续存在；
restlessness and worry may not take hold of your mind and stay

vicikicchāpi cittaṃ na pariyādāya tiṭṭhati,

⑤ 疑惑也不会占据他的心而持续存在；
and doubts may not take hold of your mind stay.

aratīpi cittaṃ na pariyādāya tiṭṭhati,

⑥ 厌恶（不喜乐）也不会占据他的心而持续存在；

tandīpi cittaṃ na pariyādāya tiṭṭhati.

⑦ 倦怠也不会占据他的心而持续存在。

Vivekaṃ, anuruddhā, kāmehi vivekaṃ akusalehi dhammehi pītisukhaṃ adhigacchati aññaṃ vā tato santataraṃ.

阿那律陀！（以上所说的情况是：）已经证得远离各种欲望、远离各种不善法所生的喜乐，或者已经证得其他更寂静的状态。

卍　　　　卍　　　　卍

第三品 ✫ 如来慎思四依 The Four Bases of Observance [3]

☆ 慎思四依 apassenāni ➾ saṅkhāyekaṃ 深思熟虑以后，而令人 ➀ 追随（他人之）善法 paṭisevati（修勤──四依法、四圣种）；➁ 忍受（自己之）善法 adhivāseti（随护勤──忍受困境）；➂ 迴避（他人之）恶法 parivajjeti（律仪勤──迴避恶处）；➃ 舍弃（自己之）恶法 vinodeti（断勤──断三恶寻）。

第一章 ✩ 为何慎思四依？ Why the Thus Gone One Carefully [3]

﹝第三卷 ➲﹞ 168. “Kinti vo, anuruddhā, mayi hoti –

“阿那律陀！你们对我是否有（这样的想法）：

Anuruddha, do you think that these defiling desires, full of unplessant results of a future birth, decay and death, are not dispelled to the Thus Gone One.

‘ye āsavā saṃkilesikā ponobbhavikā [ponobhavikā (sī. pī.)] sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā, appahīnā te tathāgatassa;

‘凡是会导致杂染、再生、不幸、苦报以及未来生、老、死的那些烦恼（漏），如来还没有断除它们。

tasmā tathāgato saṅkhāyekaṃ paṭisevati,

① 所以，如来审慎思考后，才受用某些事物；

Therefore the Thus Gone One carefully pursues one,

saṅkhāyekaṃ adhivāseti,

② （或者）审慎思考后，才忍受某些事物；
endures one,

saṅkhāyekaṃ parivajjeti,

③ （或者）审慎思考后，才迴避某些事物；
dispels(ed. avoids) one

saṅkhāyekaṃ vinodetī’”ti?

④ （或者）审慎思考后，才去除某些事物（或烦恼）’呢？”

and destroys another.

“Na kho no, bhante, bhagavati evaṃ hoti –

[阿那律陀回答说：] “师尊！我们对世尊确实没有这样的（想法）：

Venerable sir, we do not think in that manner.

‘ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā, appahīnā te tathāgatassa;

‘凡是会导致杂染、再生、不幸、苦报以及未来生、老、死的那些烦恼（漏），如来还没有断除它们。

tasmā tathāgato saṅkhāyekaṃ paṭisevati,

① 所以，如来审慎思考后，才受用某些事物；

saṅkhāyekaṃ adhivāseti,

② （或者）审慎思考后，才忍受某些事物；

saṅkhāyekaṃ parivajjeti,

③ （或者）审慎思考后，才迴避某些事物；

saṅkhāyekaṃ vinodetī’ti.

④ （或者）审慎思考后，才去除某些事物（或烦恼）。’”

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第二章 ✩ 如来断尽诸漏！ Like a Palm of the Top Is Cut [3]

Evaṃ kho no, bhante, bhagavati hoti –

“师尊！我们对世尊是这样（想）的：

We think it should be like this.

‘ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā, pahīnā te tathāgatassa;

‘凡是会导致杂染、再生、不幸、苦报以及未来生、老、死的那些烦恼（漏），已经被如来断除了。

Defiling desires, full of unpleasant results, of a future birth, decay and death, are dispelled to the Thus Gone One.

tasmā tathāgato saṅkhāyekaṃ paṭisevati,

① 所以，如来审慎思考后，才受用某些事物；

Therefore the Thus Gone One carefully pursues one,

saṅkhāyekaṃ adhivāseti,

② （或者）审慎思考后，才忍受某些事物；
endures one,

saṅkhāyekaṃ parivajjeti,

③ （或者）审慎思考后，才迴避某些事物；
dispels(ed. avoids) one

saṅkhāyekaṃ vinodetī’”ti.

④ （或者）审慎思考后，才去除某些事物（或烦恼）。’”

and destroys another.

“Sādhu sādhu, anuruddhā! Tathāgatassa, anuruddhā, ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā, pahīnā

[世尊说：] “善哉！善哉！阿那律陀！阿那律陀！凡是会导致杂染、再生、不幸、苦报以及未来生、老、死的那些烦恼（漏），已经被如来断除了，

Good, Anuruddha, you have understood it. To the Thus Gone One these defiling desires, full of unpleasant results of a future birth, decay and death, are dispelled.

te ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā.

它们已被连根拔除，如同被砍头的塔拉树，无法再生，成为未来不再生起的状态。

They are pulled out from the roots, made palm stumps, made things that would not grow again.

Seyyathāpi, anuruddhā, tālo matthakacchinno abhabbo punavirūḷhiyā;

阿那律陀！就像被砍断顶的塔拉树，不可能再长高；

Anuruddha, it is like a palm of which the top is cut and is not able to grow again.

evameva kho, anuruddhā, tathāgatassa ye āsavā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā, pahīnā

同样地：‘凡是会导致杂染、再生、不幸、苦报以及未来生、老、死的那些烦恼（漏），已经被如来断除了，

In the same manner, these defiling desires, full of unplessant results, of a future birth, decay and death, are dispelled to the Thus Gone One.

te ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā;

它们已被连根拔除，如同被砍头的塔拉树，无法再生，成为未来不再生起的状态；

tasmā tathāgato saṅkhāyekaṃ paṭisevati,

① 所以，如来审慎思考后，才受用某些事物；

Therefore the Thus Gone One, carefully pursues one,

saṅkhāyekaṃ adhivāseti,

② （或者）审慎思考后，才忍受某些事物；
endures one,

saṅkhāyekaṃ parivajjeti,

③ （或者）审慎思考后，才迴避某些事物；
dispels(ed. avoids) one

saṅkhāyekaṃ vinodeti”.

④ （或者）审慎思考后，才去除某些事物（或烦恼）。’

and destroys another.

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第四品 ✫ 如来授记弟子 Tell Be Born In Higher [3~7]

“Taṃ kiṃ maññasi, anuruddhā, kaṃ atthavasaṃ sampassamāno tathāgato sāvake abbhatīte kālaṅkate upapattīsu byākaroti –

“阿那律陀！对此你怎么想呢？当弟子们命终、去世、再生时，如来是观察到什么意义和目的，而解说（记说）：

Anuruddha, for what purpose does the Thus Gone One tell the disciples, without wasting time, before you die, be born in something higher.

‘asu amutra upapanno; asu amutra upapanno’”ti?

‘某某已往生到某处；某某已往生到某处！’呢？”

Stating one is born there, another there.

“Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā.

[阿那律陀回答说：] “师尊！对于各种法，我们以世尊为根本，以世尊为导师，以世尊为皈依处。

The Teaching's origin is the Blessed One, its lead is from the Blessed One, and its refuge is the Blessed One.

Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho.

师尊！太好了！请世尊为我们解释这个道理的意义吧。

Good that the meaning occurs to the Blessed One.

Bhagavato sutvā bhikkhū dhāressantī”ti.

比丘们听了世尊的[开示]后，一定会铭记在心。”

We, bhikkhus, hearing it from the Blessed One, will bear it in mind.

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第一章 ✩ 为何授记弟子？ For What Purpose [3]

“Na kho, anuruddhā, tathāgato janakuhanatthaṃ

⑴ [世尊说：] “阿那律陀！如来不是为了欺骗众人，

Anuruddha, the Thus Gone One tells the disciples, without wasting time before you die, be born in something higher. Telling them one is born there, another there. Not to deceive people,

na janalapanatthaṃ

⑵ 不是为了向众人炫耀，
not for prattling,

na lābhasakkārasilokānisaṃsatthaṃ

⑶ 不是为了得到利养、恭敬、名声和利益，
and not for gain honour or fame

na ‘iti maṃ jano jānātū’ti

⑷ 也不是为了‘就这样让人们知道我（有神通）’。

and not thinking may the people know me thus.

sāvake abbhatīte kālaṅkate upapattīsu byākaroti –

才在弟子们命终、去世、再生时解说（记说）：

‘asu amutra upapanno, asu amutra upapanno’ti.

‘某某已往生到某处，某某已往生到某处！’

Santi ca kho, anuruddhā, kulaputtā saddhā uḷāravedā uḷārapāmojjā.

再说，阿那律陀！（如来这样做）确实是为了让那些有信心的良家子弟生起极大的信受和极大的欢喜，

Yet, Anuruddha, there are sons of clansmen who are born in faith and are pleased, to hear it.

Te taṃ sutvā tadatthāya cittaṃ upasaṃharanti.

他们听到这些后，会将心专注于此（朝向解脱的目标）。

Hearing it they would arouse interest and direct their minds to that

Tesaṃ taṃ, anuruddhā, hoti dīgharattaṃ hitāya sukhāya”.

阿那律陀！这对他们有着长远的利益和安乐。”

and it would be for their good for a long time.

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第二章 ✩ 授记四众弟子 The Four Orders Disciples [4~7]

第一节 ❦ 授记比丘 Declared the Bhikkhu [4]

一、 比丘住究竟智 He Is Enlightened (Arahant) [4]

﹝第四卷 ➲﹞ 169. “Idhānuruddhā, bhikkhu suṇāti –

“阿那律陀！在此（教法中），有比丘听到：

Here, Anuruddha, a bhikkhu hears,

‘itthannāmo bhikkhu kālaṅkato [kālakato (sī. syā. kaṃ. pī.)];

‘某个名字的比丘去世了；
the venerable bhikkhu of this name has passed away,

so bhagavatā byākato – aññāya saṇṭhahī’ti.

世尊解说（记说）他：“已安住于最终的智慧（证得阿罗汉果）。”’

and the Blessed One has declared that he is enlightened.

So kho panassa āyasmā sāmaṃ diṭṭho vā hoti anussavassuto vā –

而这位尊者，（听闻者）可能亲身见过，或是听别人说起过：

Now this venerable bhikkhu happens to be a person seen by that bhikkhu, or not seen by him. He hears,

‘evaṃsīlo so āyasmā ahosi itipi,

‘那位尊者具有这样的戒行，’

these were the virtues of the venerable bhikkhu,

evaṃdhammo so āyasmā ahosi itipi,

又，‘那位尊者具有这样的法（指内在的品质或理解），’

these, his thoughts,

evaṃpañño so āyasmā ahosi itipi,

又，‘那位尊者具有这样的智慧，’

such his wisdom,

evaṃvihārī so āyasmā ahosi itipi,

又，‘那位尊者安住于这样的状态（指禅定等），’

he developed these abidings

evaṃvimutto so āyasmā ahosi itipī’ti.

又，‘那位尊者达到了这样的解脱。’’

and was released.

So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṃ upasaṃharati.

（听闻者）像这样忆念那位[尊者]的信、戒、闻、施、慧，然后将自己的心专注于此（以其为榜样）。

So this bhikkhu recollects that faith, those virtues, his learnedness, benevolence and wisdom and directs his mind to it.

Evampi kho, anuruddhā, bhikkhuno phāsuvihāro hoti.

阿那律陀！像这样，确实是比丘的安稳住处。

Anuruddha, in this manner too there is a pleasant abiding to a bhikkhu.

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二、 比丘得不还果 Has Arisen Spontaneously (Never-returner) [4]

“Idhānuruddhā, bhikkhu suṇāti –

“阿那律陀！在此，有比丘听到：

Here, Anuruddha, a bhikkhu hears,

‘itthannāmo bhikkhu kālaṅkato;

‘某个名字的比丘去世了；
the venerable bhikkhu of this name has passed away,

so bhagavatā byākato – pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā’ti.

世尊解说（记说）他：“由于五下分结的灭尽，成为化生者，在彼处般涅槃，是从那个世界不再回来的人。”’

and the Blessed One has declared that he with the destruction of the five lower bonds has arisen spontaneously, and would not proceed.

So kho panassa āyasmā sāmaṃ diṭṭho vā hoti anussavassuto vā –

而这位尊者，（听闻者）可能亲身见过，或是听别人说起过：

Now this venerable bhikkhu happens to be a person seen by that bhikkhu or not seen. He hears,

‘evaṃsīlo so āyasmā ahosi itipi,

‘那位尊者具有这样的戒行，’

these were the virtues of the venerable bhikkhu,

evaṃdhammo…pe…

又，‘那位尊者具有这样的法，’

these were his thoughts,

evaṃpañño…

又，‘那位尊者具有这样的智慧，’

such was his wisdom,

evaṃvihārī…

又，‘那位尊者安住于这样的状态，’

he developed these abidings,

evaṃvimutto so āyasmā ahosi itipī’ti.

又，‘那位尊者达到了这样的解脱。’’

and was released.

So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṃ upasaṃharati.

（听闻者）像这样忆念那位[尊者]的信、戒、闻、施、慧，然后将自己的心专注于此。

So this bhikkhu recollects, that faith, those virtues, his learnedness, benevolence and wisdom and directs his mind to it.

Evampi kho, anuruddhā, bhikkhuno phāsuvihāro hoti.

阿那律陀！像这样，确实是比丘的安稳住处。

Anuruddha, in this manner too there is a pleasant abiding to a bhikkhu.

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三、 比丘得一来果 Coming Here Once More (Once-returner) [4]

“Idhānuruddhā, bhikkhu suṇāti –

“阿那律陀！在此，有比丘听到：

Anuruddha, a bhikkhu hears,

‘itthannāmo bhikkhu kālaṅkato;

‘某个名字的比丘去世了；
the venerable bhikkhu of this name has passed away,

so bhagavatā byākato – tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissatī’ti.

世尊解说（记说）他：“由于三结的灭尽，贪嗔痴减薄，成为一来者，只需再来此[欲]界一次，就能灭尽痛苦。”’

and the Blessed One has declared that he with the destruction of the three lower bonds and lessening greed, hate and delusion, has become a once returner. Coming here once more will make an end of unpleasantness.

So kho panassa āyasmā sāmaṃ diṭṭho vā hoti anussavassuto vā –

而这位尊者，（听闻者）可能亲身见过，或是听别人说起过：

Now this venerable one happens to be a person seen by that bhikkhu, or not seen. He hears,

‘evaṃsīlo so āyasmā ahosi itipi,

‘那位尊者具有这样的戒行，’

these were the virtues

evaṃdhammo…pe…

又，‘那位尊者具有这样的法，’

and thoughts of the venerable bhikkhu,

evaṃpañño…

又，‘那位尊者具有这样的智慧，’

such was his wisdom,

evaṃvihārī…

又，‘那位尊者安住于这样的状态，’

he developed these abidings,

evaṃvimutto so āyasmā ahosi itipī’ti.

又，‘那位尊者达到了这样的解脱。’’

and was released.

So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṃ upasaṃharati.

（听闻者）像这样忆念那位[尊者]的信、戒、闻、施、慧，然后将自己的心专注于此。

So he recollects that faith, those virtues, his learnedness, benevolence and wisdom and directs his mind to it.

Evampi kho, anuruddhā, bhikkhuno phāsuvihāro hoti.

阿那律陀！像这样，确实是比丘的安稳住处。

Anuruddha, in this manner too there is a pleasant abiding to a bhikkhu.

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四、 比丘得预流果 Attained the Stream (First Path) [4]

“Idhānuruddhā, bhikkhu suṇāti –

“阿那律陀！在此，有比丘听到：

‘itthannāmo bhikkhu kālaṅkato;

‘某个名字的比丘去世了；

Anuruddha, a bhikkhu hears,

so bhagavatā byākato – tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti.

世尊解说（记说）他：“由于三结的灭尽，成为预流者，不会堕入恶趣，必定趋向正觉。”’

the venerable one of this name, has passed away, and the Blessed One has declared that, with the destruction of the three lower bonds he is an enterer into the stream of the Teaching. That he would not fall, intent on extinction.

So kho panassa āyasmā sāmaṃ diṭṭho vā hoti anussavassuto vā –

而这位尊者，（听闻者）可能亲身见过，或是听别人说起过：

Now this venerable bhikkhu happens to be a person seen by that bhikkhu, or not seen. He hears,

‘evaṃsīlo so āyasmā ahosi itipi,

‘那位尊者具有这样的戒行，’

these were the virtues

evaṃdhammo…pe…

又，‘那位尊者具有这样的法，’

and thoughts of the venerable bhikkhu,

evaṃpañño…

又，‘那位尊者具有这样的智慧，’

such was his wisdom,

evaṃvihārī…

又，‘那位尊者安住于这样的状态，’

he developed these abidings,

evaṃvimutto so āyasmā ahosi itipī’ti.

又，‘那位尊者达到了这样的解脱。’’

and was released.

So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṃ upasaṃharati.

（听闻者）像这样忆念那位[尊者]的信、戒、闻、施、慧，然后将自己的心专注于此。

So this bhikkhu recollects that faith, those virtues, his learnedness, benevolence and wisdom and directs his mind to it.

Evampi kho, anuruddhā, bhikkhuno phāsuvihāro hoti.

阿那律陀！像这样，确实是比丘的安稳住处。

Anuruddha, in this manner too there is a pleasant abiding to a bhikkhu.

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第二节 ❦ 授记比丘尼 Declared the Bhikkhuni [5]

一、 比丘尼住究竟智 She Is Enlightened (Arahant) [5]

﹝第五卷 ➲﹞ 170. “Idhānuruddhā, bhikkhunī suṇāti –

“阿那律陀！在此，有比丘尼听到：

Here, Anuruddha, a bhikkhuni hears,

‘itthannāmā bhikkhunī kālaṅkatā;

‘某个名字的比丘尼去世了；
the venerable bhikkhuni of this name has passed away,

sā bhagavatā byākatā – aññāya saṇṭhahī’ti.

世尊解说（记说）她：“已安住于最终的智慧（证得阿罗汉果）。”’

and the Blessed One has declared that she is enlightened.

Sā kho panassā bhaginī sāmaṃ diṭṭhā vā hoti anussavassutā vā –

而这位比丘尼，（听闻者）可能亲身见过，或是听别人说起过：

Now this venerable bhikkhuni happens to be a person seen by that bhikkhuni, or not seen. She hears,

‘evaṃsīlā sā bhaginī ahosi itipi,

‘那位比丘尼具有这样的戒行，’

these were the virtues

evaṃdhammā sā bhaginī ahosi itipi,

又，‘那位比丘尼具有这样的法，’

and thoughts of the venerable bhikkhuni,

evaṃpaññā sā bhaginī ahosi itipi,

又，‘那位比丘尼具有这样的智慧，’

such was her wisdom,

evaṃvihārinī sā bhaginī ahosi itipi,

又，‘那位比丘尼安住于这样的状态，’

she developed these abidings,

evaṃvimuttā sā bhaginī ahosi itipī’ti.

又，‘那位比丘尼达到了这样的解脱。’’

and was released.

Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṃ upasaṃharati.

（听闻者）像这样忆念那位[比丘尼]的信、戒、闻、施、慧，然后将自己的心专注于此。

So this bhikkhuni recollects that faith, those virtues, her learnedness, benevolence and wisdom and directs her mind to it.

Evampi kho, anuruddhā, bhikkhuniyā phāsuvihāro hoti.

阿那律陀！像这样，确实是比丘尼的安稳住处。

Anuruddha, in this manner too there is a pleasant abiding to a bhikkhuni.

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二、 比丘尼得不还果 Has Arisen Spontaneously (Never-returner) [5]

“Idhānuruddhā, bhikkhunī suṇāti –

“阿那律陀！在此，有比丘尼听到：

Anuruddha, a bhikkhuni hears,

‘itthannāmā bhikkhunī kālaṅkatā;

‘某个名字的比丘尼去世了；
a bhikkhuni of this name has passed away,

sā bhagavatā byākatā – pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā’ti.

世尊解说（记说）她：“由于五下分结的灭尽，成为化生者，在彼处般涅槃，是从那个世界不再回来的人。”’

and the Blessed One has declared that with the destruction of the five lower bonds has arisen spontaneously and would not proceed.

Sā kho panassā bhaginī sāmaṃ diṭṭhā vā hoti anussavassutā vā –

而这位比丘尼，（听闻者）可能亲身见过，或是听别人说起过：

Now this bhikkhuni happens to be a person seen by that bhikkhuni, or not seen. She hears,

‘evaṃsīlā sā bhaginī ahosi itipi,

‘那位比丘尼具有这样的戒行，’

these were the virtues

evaṃdhammā…pe…

又，‘那位比丘尼具有这样的法，’

and thoughts of the venerable bhikkhuni,

evaṃpaññā…

又，‘那位比丘尼具有这样的智慧，’

such was her wisdom,

evaṃvihārinī…

又，‘那位比丘尼安住于这样的状态，’

she developed these abidings,

evaṃvimuttā sā bhaginī ahosi itipī’ti.

又，‘那位比丘尼达到了这样的解脱。’’

and was released.

Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṃ upasaṃharati.

（听闻者）像这样忆念那位[比丘尼]的信、戒、闻、施、慧，然后将自己的心专注于此。

So this bhikkhuni recollects that faith, those virtues, her learnedness, benevolence and wisdom and directs her mind to it.

Evampi kho, anuruddhā, bhikkhuniyā phāsuvihāro hoti.

阿那律陀！像这样，确实是比丘尼的安稳住处。

Anuruddha, in this manner too there is a pleasant abiding to a bhikkhuni.

卍　　　　卍　　　　卍

三、 比丘尼得一来果 Coming Here Once More (Once-returner) [5]

“Idhānuruddhā, bhikkhunī suṇāti –

“阿那律陀！在此，有比丘尼听到：

Anuruddha, a bhikkhuni hears,

‘itthannāmā bhikkhunī kālaṅkatā;

‘某个名字的比丘尼去世了；
the venerable bhikkhuni of this name has passed away,

sā bhagavatā byākatā – tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāminī sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissatī’ti.

世尊解说（记说）她：“由于三结的灭尽，贪嗔痴减薄，成为一来者，只需再来此[欲]界一次，就能灭尽痛苦。”’

and the Blessed One has declared that with the destruction of the three lower bonds and lessening greed, hate and delusion, she has become a once returner. Coming here once more will make an end of unpleasantness.

Sā kho panassā bhaginī sāmaṃ diṭṭhā vā hoti anussavassutā vā –

而这位比丘尼，（听闻者）可能亲身见过，或是听别人说起过：

Now, this venerable bhikkhuni happens to be a person seen by that bhikkhuni, or not seen. She hears,

‘evaṃsīlā sā bhaginī ahosi itipi,

‘那位比丘尼具有这样的戒行，’

these were the virtues

evaṃdhammā…pe…

又，‘那位比丘尼具有这样的法，’

and thoughts of the venerable bhikkhuni,

evaṃpaññā…

又，‘那位比丘尼具有这样的智慧，’

such her wisdom,

evaṃvihārinī…

又，‘那位比丘尼安住于这样的状态，’

she developed these abidings,

evaṃvimuttā sā bhaginī ahosi itipī’ti.

又，‘那位比丘尼达到了这样的解脱。’’

and was released.

Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṃ upasaṃharati.

（听闻者）像这样忆念那位[比丘尼]的信、戒、闻、施、慧，然后将自己的心专注于此。

So this bhikkhuni recollects that faith, those virtues, her learnedness, benevolence and wisdom and directs her mind to it.

Evampi kho, anuruddhā, bhikkhuniyā phāsuvihāro hoti.

阿那律陀！像这样，确实是比丘尼的安稳住处。

Anuruddha, in this manner too there is a pleasant abiding to a bhikkhuni.

卍　　　　卍　　　　卍

四、 比丘尼得预流果 Attained the Stream (First Path) [5]

“Idhānuruddhā, bhikkhunī suṇāti –

“阿那律陀！在此，有比丘尼听到：

Here, Anuruddha, a bhikkhuni hears,

‘itthannāmā bhikkhunī kālaṅkatā;

‘某个名字的比丘尼去世了；
the venerable bhikkhuni of this name has passed away,

sā bhagavatā byākatā – tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā’ti.

世尊解说（记说）她：“由于三结的灭尽，成为预流者，不会堕入恶趣，必定趋向正觉。”’

and the Blessed One has declared that, with the destruction of the three lower bonds, she is an enterer into the stream of the Teaching. That she intent, on extinction, would not fall from it.

Sā kho panassā bhaginī sāmaṃ diṭṭhā vā hoti anussavassutā vā –

而这位比丘尼，（听闻者）可能亲身见过，或是听别人说起过：

Now this venerable bhikkhuni happens to be a person seen by that bhikkhuni, or not seen. She hears,

‘evaṃsīlā sā bhaginī ahosi itipi,

‘那位比丘尼具有这样的戒行，’

these were the virtues

evaṃdhammā…

又，‘那位比丘尼具有这样的法，’

and thoughts of the venerable bhikkhuni,

evaṃpaññā…

又，‘那位比丘尼具有这样的智慧，’

such was her wisdom,

evaṃvihārinī…

又，‘那位比丘尼安住于这样的状态，’

she developed these abidings

evaṃvimuttā sā bhaginī ahosi itipī’ti.

又，‘那位比丘尼达到了这样的解脱。’’

and was released.

Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṃ upasaṃharati.

（听闻者）像这样忆念那位[比丘尼]的信、戒、闻、施、慧，然后将自己的心专注于此。

So this bhikkhuni recollects that faith, those virtues, her learnedness, benevolence and wisdom and directs her mind to it.

Evampi kho, anuruddhā, bhikkhuniyā phāsuvihāro hoti.

阿那律陀！像这样，确实是比丘尼的安稳住处。

Anuruddha, in this manner too there is a pleasant abiding to a bhikkhuni.

卍　　　　卍　　　　卍

第三节 ❦ 授记优婆塞 Declared the Lay Disciple [6]

一、 优婆塞得不还果 Has Arisen Spontaneously (Never-returner) [6]

﹝第六卷 ➲﹞ 171. “Idhānuruddhā, upāsako suṇāti –

“阿那律陀！在此，有优婆塞（男居士）听到：

Anuruddha, a lay disciple hears,

‘itthannāmo upāsako kālaṅkato;

‘某个名字的优婆塞（男居士）去世了；
the lay disciple of this name has passed away,

so bhagavatā byākato – pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā’ti.

世尊解说（记说）他：“由于五下分结的灭尽，成为化生者，在彼处般涅槃，是从那个世界不再回来的人。”’

the Blessed One had declared that he with the destruction of the five lower bonds has arisen spontaneously, not to proceed.

So kho panassa āyasmā sāmaṃ diṭṭho vā hoti anussavassuto vā –

而这位优婆塞，（听闻者）可能亲身见过，或是听别人说起过：

Now this lay disciple happens to be a person seen by that lay disciple or not seen. He hears,

‘evaṃsīlo so āyasmā ahosi itipi,

‘那位优婆塞具有这样的戒行，’

these were the virtues

evaṃdhammo so āyasmā ahosi itipi,

又，‘那位优婆塞具有这样的法，’

and thoughts of the lay disciple,

evaṃpañño so āyasmā ahosi itipi,

又，‘那位优婆塞具有这样的智慧，’

such was his wisdom,

evaṃvihārī so āyasmā ahosi itipi,

又，‘那位优婆塞安住于这样的状态，’

developing these abidings

evaṃvimutto so āyasmā ahosi itipī’ti.

又，‘那位优婆塞达到了这样的解脱。’’

he was released.

So tassa saddhañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṃ upasaṃharati.

（听闻者）像这样忆念那位[优婆塞]的信、（戒、）闻、施、慧，然后将自己的心专注于此。

So this lay disciple recollects that faith, those virtues, his learnedness, benevolence and wisdom and directs his mind to it.

Evampi kho, anuruddhā, upāsakassa phāsuvihāro hoti.

阿那律陀！像这样，确实是优婆塞（男居士）的安稳住处。

Anuruddha, in this manner too there is a pleasant abiding to a lay disciple.

卍　　　　卍　　　　卍

二、 优婆塞得一来果 Coming Here Once More (Once-returner) [6]

“Idhānuruddhā, upāsako suṇāti –

“阿那律陀！在此，有优婆塞（男居士）听到：

Anuruddha, a lay disciple hears,

‘itthannāmo upāsako kālaṅkato;

‘某个名字的优婆塞（男居士）去世了；
the lay disciple of such name has passed away,

so bhagavatā byākato – tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissatī’ti.

世尊解说（记说）他：“由于三结的灭尽，贪嗔痴减薄，成为一来者，只需再来此[欲]界一次，就能灭尽痛苦。”’

the Blessed One has declared that he with the destruction of the three lower bonds and lessening greed, hate and delusion would come once more to this world, to end unplesantness.

So kho panassa āyasmā sāmaṃ diṭṭho vā hoti anussavassuto vā –

而这位优婆塞，（听闻者）可能亲身见过，或是听别人说起过：

Now this lay disciple happens to be a person seen by that lay disciple, or not seen. He hears,

‘evaṃsīlo so āyasmā ahosi itipi,

‘那位优婆塞具有这样的戒行，’

these were the virtues

evaṃdhammo…

又，‘那位优婆塞具有这样的法，’

and thoughts of the lay disciple.

evaṃpañño…

又，‘那位优婆塞具有这样的智慧，’

Such was his wisdom,

evaṃvihārī…

又，‘那位优婆塞安住于这样的状态，’

he developed these abidings,

evaṃvimutto so āyasmā ahosi itipī’ti.

又，‘那位优婆塞达到了这样的解脱。’’

and was released.

So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṃ upasaṃharati.

（听闻者）像这样忆念那位[优婆塞]的信、戒、闻、施、慧，然后将自己的心专注于此，

So this lay disciple recollects that faith, those virtues, his learnedness, benevolence and wisdom and directs his mind to it,

Evampi kho, anuruddhā, upāsakassa phāsuvihāro hoti.

阿那律陀！像这样，确实是优婆塞（男居士）的安稳住处。

Anuruddha, in this manner too there is a pleasant abiding to a lay disciple.

卍　　　　卍　　　　卍

三、 优婆塞得预流果 Attained the Stream (First Path) [6]

“Idhānuruddhā, upāsako suṇāti –

“阿那律陀！在此，有优婆塞（男居士）听到：

Anuruddha, a lay disciple hears,

‘itthannāmo upāsako kālaṅkato;

‘某个名字的优婆塞（男居士）去世了；
the lay disciple of this name has passed away,

so bhagavatā byākato – tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti.

世尊解说（记说）他：“由于三结的灭尽，成为预流者，不会堕入恶趣，必定趋向正觉。”’

and the Blessed One has declared that with the destruction of the three lower bonds is a stream enterer of the Teaching, intent on extinction, he would not fall.

So kho panassa āyasmā sāmaṃ diṭṭho vā hoti anussavassuto vā –

而这位优婆塞，（听闻者）可能亲身见过，或是听别人说起过：

This lay disciple happened to be a person seen by that lay disciple or not seen. He hears,

‘evaṃsīlo so āyasmā ahosi itipi,

‘那位优婆塞具有这样的戒行，’

these were the virtues

evaṃdhammo…pe…

又，‘那位优婆塞具有这样的法，’

and thoughts of the lay disciple.

evaṃpañño…

又，‘那位优婆塞具有这样的智慧，’

Such was his wisdom,

evaṃvihārī…

又，‘那位优婆塞安住于这样的状态，’

he developed these abidings

evaṃvimutto so āyasmā ahosi itipī’ti.

又，‘那位优婆塞达到了这样的解脱。’’

and was released.

So tassa saddhañca sīlañca sutañca cāgañca paññañca anussaranto tadatthāya cittaṃ upasaṃharati.

（听闻者）像这样忆念那位[优婆塞]的信、戒、闻、施、慧，然后将自己的心专注于此，

So this lay disciple recollects that faith, those virtues, his learnedness, benevolence and wisdom and directs his mind to it,

Evampi kho, anuruddhā upāsakassa phāsuvihāro hoti.

阿那律陀！像这样，确实是优婆塞（男居士）的安稳住处。

Anuruddha, in this mananer too there is a pleasant abiding to a lay disciple.

卍　　　　卍　　　　卍

第四节 ❦ 授记优婆夷 Declared the Lay Disciple Female [7]

一、 优婆夷得不还果 Has Arisen Spontaneously (Never-returner) [7]

﹝第七卷 ➲﹞ 172. “Idhānuruddhā, upāsikā suṇāti –

“阿那律陀！在此，有优婆夷（女居士）听到：

Here, Anuruddha, a lay disciple female hears,

‘itthannāmā upāsikā kālaṅkatā;

‘某个名字的优婆夷（女居士）去世了；
the female lay disciple of this name has passed away,

sā bhagavatā byākatā – pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā’ti.

世尊解说（记说）她：“由于五下分结的灭尽，成为化生者，在彼处般涅槃，是从那个世界不再回来的人。”’

and the Blessed One has declared that with the destruction of the five lower bonds she has arisen spontaneously not to proceed.

Sā kho panassā bhaginī sāmaṃ diṭṭhā vā hoti anussavassutā vā –

而这位优婆夷，（听闻者）可能亲身见过，或是听别人说起过：

Now this female lay disciple happens to be a person seen by that female lay disciple or not seen. She hears,

‘evaṃsīlā sā bhaginī ahosi itipi,

‘那位优婆夷具有这样的戒行，’

these were the virtues

evaṃdhammā…

又，‘那位优婆夷具有这样的法，’

and thoughts of the female lay disciple.

evaṃpaññā…

又，‘那位优婆夷具有这样的智慧，’

Such was her wisdom,

evaṃvihārinī…

又，‘那位优婆夷安住于这样的状态，’

she developed these abidings,

evaṃvimuttā sā bhaginī ahosi itipī’ti.

又，‘那位优婆夷达到了这样的解脱。’’

and was released.

Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṃ upasaṃharati.

（听闻者）像这样忆念那位[优婆夷]的信、戒、闻、施、慧，然后将自己的心专注于此。

So this female recollects that faith, virtues, her learnedness, benevolence and wisdom and directs her mind to it.

Evampi kho, anuruddhā, upāsikāya phāsuvihāro hoti.

阿那律陀！像这样，确实是优婆夷（女居士）的安稳住处。

Anuruddha, in this manner too, there is a pleasant abiding, to a female lay disciple.

卍　　　　卍　　　　卍

二、 优婆夷得一来果 Coming Here Once More (Once-returner) [7]

“Idhānuruddhā, upāsikā suṇāti –

“阿那律陀！在此，有优婆夷（女居士）听到：

Anuruddha, a female lay disciple hears,

‘itthannāmā upāsikā kālaṅkatā;

‘某个名字的优婆夷（女居士）去世了；
the female lay disciple of this name has passed away,

sā bhagavatā byākatā – tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāminī sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissatī’ti.

世尊解说（记说）她：“由于三结的灭尽，贪嗔痴减薄，成为一来者，只需再来此[欲]界一次，就能灭尽痛苦。”’

and the Blessed One has declared, with the destruction of the three lower bonds and lessening greed, hate and delusion she would come once more to this world to end unplesantness.

Sā kho panassā bhaginī sāmaṃ diṭṭhā vā hoti anussavassutā vā –

而这位优婆夷，（听闻者）可能亲身见过，或是听别人说起过：

Now this female disciple happens to be a person seen by that female lay disciple or not seen. She hears,

‘evaṃsīlā sā bhaginī ahosi itipi,

‘那位优婆夷具有这样的戒行，’

these were her virtues

evaṃdhammā…

又，‘那位优婆夷具有这样的法，’

and thoughts,

evaṃpaññā…

又，‘那位优婆夷具有这样的智慧，’

such her wisdom,

evaṃvihārinī…

又，‘那位优婆夷安住于这样的状态，’

she developed these abidings,

evaṃvimuttā sā bhaginī ahosi itipī’ti.

又，‘那位优婆夷达到了这样的解脱。’’

and was released.

Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṃ upasaṃharati.

（听闻者）像这样忆念那位[优婆夷]的信、戒、闻、施、慧，然后将自己的心专注于此，

So this lay disciple recollects that faith, those virtues, her learnedness, benevolence and wisdom and directs her mind to it,

Evampi kho, anuruddhā, upāsikāya phāsuvihāro hoti.

阿那律陀！像这样，确实是优婆夷（女居士）的安稳住处。

Anuruddha, in this mananer too there is a pleasant abiding to a female lay disciple.

卍　　　　卍　　　　卍

三、 优婆夷得预流果 Attained the Stream (First Path) [7]

“Idhānuruddhā, upāsikā suṇāti –

“阿那律陀！在此，有优婆夷（女居士）听到：

Anuruddha, a female lay disciple hears,

‘itthannāmā upāsikā kālaṅkatā;

‘某个名字的优婆夷（女居士）去世了；
the female lay disciple of this name has passed away.

sā bhagavatā byākatā – tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā’ti.

世尊解说（记说）她：“由于三结的灭尽，成为预流者，不会堕入恶趣，必定趋向正觉。”’

The Blessed One has declared that with the destruction of the three lower bonds she is a stream enterer of the Teaching, and intent on extinction, she would not fall from it.

Sā kho panassā bhaginī sāmaṃ diṭṭhā vā hoti anussavassutā vā –

而这位优婆夷，（听闻者）可能亲身见过，或是听别人说起过：

Now this female lay disciple, happens to be a person seen by that female lay disciple or even not seen she hears,

‘evaṃsīlā sā bhaginī ahosi itipi,

‘那位优婆夷具有这样的戒行，’

these were her virtues

evaṃdhammā sā bhaginī ahosi itipi,

又，‘那位优婆夷具有这样的法，’

and thoughts,

evaṃpaññā sā bhaginī ahosi itipi,

又，‘那位优婆夷具有这样的智慧，’

such her wisdom,

evaṃvihārinī sā bhaginī ahosi itipi,

又，‘那位优婆夷安住于这样的状态，’

she developed these abidings

evaṃvimuttā sā bhaginī ahosi itipī’ti.

又，‘那位优婆夷达到了这样的解脱。’’

and was released.

Sā tassā saddhañca sīlañca sutañca cāgañca paññañca anussarantī tadatthāya cittaṃ upasaṃharati.

（听闻者）像这样忆念那位[优婆夷]的信、戒、闻、施、慧，然后将自己的心专注于此，

So this female lay disciple recollects that faith, those virtues, her learnedness, benevolence and wisdom and directs her mind to it,

Evampi kho, anuruddhā, upāsikāya phāsuvihāro hoti.

阿那律陀！像这样，确实是优婆夷（女居士）的安稳住处。

Anuruddha, in this manner too there is a pleasant abiding to a female lay disciple.

卍　　　　卍　　　　卍

第三章 ✩ 增益信心福祉！ For Their Good for a Long Time [7]

“Iti kho, anuruddhā, tathāgato na janakuhanatthaṃ

⑴ 确实是这样，阿那律陀！如来不是为了欺骗众人，

Anuruddha, the Thus Gone One advises the disciples, do not waste time, before you die be born, in something higher. Telling them one is born there, another there, not to deceive people,

na janalapanatthaṃ

⑵ 不是为了向众人炫耀，
not for prattling,

na lābhasakkārasilokānisaṃsatthaṃ na

⑶ 不是为了得到利养、恭敬、名声和利益，
not for gain honour or fame

‘iti maṃ jano jānātū’ti

⑷ 也不是为了‘就这样让人们知道我（有神通）’。

and not thinking may the people know me thus.

sāvake abbhatīte kālaṅkate upapattīsu byākaroti –

才在弟子们命终、去世、再生时解说（记说）：

‘asu amutra upapanno, asu amutra upapanno’ti.

‘某某已往生到某处，某某已往生到某处！’

Santi ca kho, anuruddhā, kulaputtā saddhā uḷāravedā uḷārapāmojjā.

再说，阿那律陀！（如来这样做）确实是为了让那些有信心的良家子弟生起极大的信受和极大的欢喜，

Yet, there are Anuruddha, sons of clansmen who are born in faith and are pleased

Te taṃ sutvā tadatthāya cittaṃ upasaṃharanti.

他们听到这些后，会将心专注于此（朝向解脱的目标）。

hearing it they would arouse interest and direct their minds to that effect.

Tesaṃ taṃ, anuruddhā, hoti dīgharattaṃ hitāya sukhāyā”ti.

阿那律陀！这对他们有着长远的利益和安乐。”

It would be for their good for a long time.

Idamavoca bhagavā.

世尊这样说。

The Blessed One said thus

卍　　　　卍　　　　卍

第五品 ✫ 结语 Epilog [7]

Attamano āyasmā anuruddho bhagavato bhāsitaṃ abhinandīti.

尊者阿那律陀心满意足，

欢喜地信受了世尊的开示。

and venerable Anuruddha delighted in the words of the Blessed One.

Naḷakapānasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.

芦草贫女村经 ～比丘品‧第八经终

The Discourse at Nalakapana: the Eighth.

～《中部经典‧比丘品‧Naḷakapānasutta 芦草贫女村经》(MN 68, 166-172)

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《2》Majjhimapaṇṇāsapāḷi 中分五十经篇 (MN 51-100, 1-486)/2. Bhikkhuvagga 比丘品 (MN 61-70, 107-184)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.9 Goliyānisutta 戈利耶尼经 (MN 69, 173)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Goliyānisuttaṃ

173. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena goliyāni [gulissāni (sī. pī.), golissāni (syā. kaṃ.)] nāma bhikkhu āraññiko [āraññako (sabbattha)] padasamācāro [padarasamācāro (sī. syā. kaṃ. pī.)] saṅghamajjhe osaṭo hoti kenacideva karaṇīyena. Tatra kho āyasmā sāriputto goliyāniṃ bhikkhuṃ ārabbha bhikkhū āmantesi –

“Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena sabrahmacārīsu sagāravena bhavitabbaṃ sappatissena. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto sabrahmacārīsu agāravo hoti appatisso, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena, yo ayamāyasmā sabrahmacārīsu agāravo hoti appatisso’ti – tassa [appatissotissa (sī. pī.)] bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena sabrahmacārīsu sagāravena bhavitabbaṃ sappatissena.

“Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena āsanakusalena bhavitabbaṃ – ‘iti there ca bhikkhū nānupakhajja nisīdissāmi nave ca bhikkhū na āsanena paṭibāhissāmī’ti. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto na āsanakusalo hoti, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena, yo ayamāyasmā āsanakusalo na hotī’ti [yo ayamāyasmā ābhisamācārikampi dhammaṃ na jānātīti (sī. syā. kaṃ. pī.)] – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena āsanakusalena bhavitabbaṃ.

“Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena ābhisamācārikopi dhammo jānitabbo. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto ābhisamācārikampi dhammaṃ na jānāti, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā ābhisamācārikampi dhammaṃ na jānātī’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena ābhisamācārikopi dhammo jānitabbo [ayaṃ ābhisamācārikatatiyavāro sī. syā. kaṃ. pī. potthakesu na dissati].

“Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena nātikālena gāmo pavisitabbo nātidivā [na divā (syā. kaṃ. pī. ka.)] paṭikkamitabbaṃ. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto atikālena gāmaṃ pavisati atidivā paṭikkamati, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā atikālena gāmaṃ pavisati atidivā paṭikkamatī’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena nātikālena gāmo pavisitabbo, nātidivā paṭikkamitabbaṃ.

“Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena na purebhattaṃ pacchābhattaṃ kulesu cārittaṃ āpajjitabbaṃ. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto purebhattaṃ pacchābhattaṃ kulesu cārittaṃ āpajjati, tassa bhavanti vattāro. ‘Ayaṃ nūnimassāyasmato āraññikassa ekassāraññe serivihārena viharato vikālacariyā bahulīkatā, tamenaṃ saṅghagatampi samudācaratī’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena na purebhattaṃ pacchābhattaṃ kulesu cārittaṃ āpajjitabbaṃ.

“Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena anuddhatena bhavitabbaṃ acapalena. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto uddhato hoti capalo, tassa bhavanti vattāro. ‘Idaṃ nūnimassāyasmato āraññikassa ekassāraññe serivihārena viharato uddhaccaṃ cāpalyaṃ bahulīkataṃ, tamenaṃ saṅghagatampi samudācaratī’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena anuddhatena bhavitabbaṃ acapalena.

“Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena amukharena bhavitabbaṃ avikiṇṇavācena. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto mukharo hoti vikiṇṇavāco, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā mukharo vikiṇṇavāco’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena amukharena bhavitabbaṃ avikiṇṇavācena.

“Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena suvacena [subbacena (sī. ka.)] bhavitabbaṃ kalyāṇamittena. Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto dubbaco hoti pāpamitto, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā dubbaco pāpamitto’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena suvacena bhavitabbaṃ kalyāṇamittena.

“Āraññikenāvuso, bhikkhunā indriyesu guttadvārena bhavitabbaṃ. Sace, āvuso, āraññiko bhikkhu indriyesu aguttadvāro hoti, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā indriyesu aguttadvāro’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā indriyesu guttadvārena bhavitabbaṃ.

“Āraññikenāvuso, bhikkhunā bhojane mattaññunā bhavitabbaṃ. Sace, āvuso, āraññiko bhojane amattaññū hoti, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā bhojane amattaññū’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā bhojane mattaññunā bhavitabbaṃ.

“Āraññikenāvuso, bhikkhunā jāgariyaṃ anuyuttena bhavitabbaṃ. Sace, āvuso, āraññiko bhikkhu jāgariyaṃ ananuyutto hoti, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā jāgariyaṃ ananuyutto’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā jāgariyaṃ anuyuttena bhavitabbaṃ.

“Āraññikenāvuso, bhikkhunā āraddhavīriyena bhavitabbaṃ. Sace, āvuso, āraññiko bhikkhu kusīto hoti, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā kusīto’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā āraddhavīriyena bhavitabbaṃ.

“Āraññikenāvuso, bhikkhunā upaṭṭhitassatinā bhavitabbaṃ. Sace, āvuso, āraññiko bhikkhu muṭṭhassatī hoti, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā muṭṭhassatī’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā upaṭṭhitassatinā bhavitabbaṃ.

“Āraññikenāvuso, bhikkhunā samāhitena bhavitabbaṃ. Sace, āvuso, āraññiko bhikkhu asamāhito hoti, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā asamāhito’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā samāhitena bhavitabbaṃ.

“Āraññikenāvuso, bhikkhunā paññavatā bhavitabbaṃ. Sace, āvuso, āraññiko bhikkhu duppañño hoti, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā duppañño’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā paññavatā bhavitabbaṃ.

“Āraññikenāvuso, bhikkhunā abhidhamme abhivinaye yogo karaṇīyo. Santāvuso, āraññikaṃ bhikkhuṃ abhidhamme abhivinaye pañhaṃ pucchitāro. Sace, āvuso, āraññiko bhikkhu abhidhamme abhivinaye pañhaṃ puṭṭho na sampāyati, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā abhidhamme abhivinaye pañhaṃ puṭṭho na sampāyatī’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā abhidhamme abhivinaye yogo karaṇīyo.

“Āraññikenāvuso, bhikkhunā ye te santā vimokkhā atikkamma rūpe āruppā tattha yogo karaṇīyo. Santāvuso, āraññikaṃ bhikkhuṃ ye te santā vimokkhā atikkamma rūpe āruppā tattha pañhaṃ pucchitāro. Sace, āvuso, āraññiko bhikkhu ye te santā vimokkhā atikkamma rūpe āruppā tattha pañhaṃ puṭṭho na sampāyati, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā ye te santā vimokkhā atikkamma rūpe āruppā tattha pañhaṃ puṭṭho na sampāyatī’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā ye te santā vimokkhā atikkamma rūpe āruppā tattha yogo karaṇīyo.

“Āraññikenāvuso, bhikkhunā uttari manussadhamme yogo karaṇīyo. Santāvuso, āraññikaṃ bhikkhuṃ uttari manussadhamme pañhaṃ pucchitāro. Sace, āvuso, āraññiko bhikkhu uttari manussadhamme pañhaṃ puṭṭho na sampāyati, tassa bhavanti vattāro. ‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā yassatthāya pabbajito tamatthaṃ na jānātī’ti – tassa bhavanti vattāro. Tasmā āraññikena bhikkhunā uttari manussadhamme yogo karaṇīyo”ti.

Evaṃ vutte, āyasmā mahāmoggallāno [mahāmoggalāno (ka.)] āyasmantaṃ sāriputtaṃ etadavoca – “āraññikeneva nu kho, āvuso sāriputta, bhikkhunā ime dhammā samādāya vattitabbā udāhu gāmantavihārināpī”ti? “Āraññikenāpi kho, āvuso moggallāna, bhikkhunā ime dhammā samādāya vattitabbā pageva gāmantavihārinā”ti.

Goliyānisuttaṃ niṭṭhitaṃ navamaṃ.

☸---------------------------------------------------------------------

第六十九 戈利耶尼经 Goliyānisuttaṃ

我是这样听说的。

那时，世尊住在王舍城的竹林，松鼠喂养处。当时，有一位名叫戈利耶尼的比丘，是森林

居住者、在山谷中正确行持的人；因为某件要事来到僧团中。于是，具寿舍利弗就有关比丘戈利耶尼[的

事]，告诉各位比丘说：

“各位贤友！森林住的比丘来到僧团、依靠僧团居住时，对于各位同修梵行者，应该心存尊重和恭顺。

各位贤友！如果森林住的比丘来到僧团、在僧团中居住时，对于各位同修梵行者不尊重、不恭顺，那么

就会有人对他说：“这位森林住的具寿在一个僻静的森林里独自居住，而这位具寿对同修梵行者不尊重，

又不恭顺；这有什么[意义]呢？”因此，森林住的比丘来到僧团、依靠僧团居住时，对于同

修梵行者应该心存尊重和恭顺。”

各位贤友！森林住的比丘来到僧团、依靠僧团居住时，应该善巧地选择座位，即[心里想]：“这样我将

不会侵占长老比丘们的座位，也不会挡开年轻比丘们的座位。”各位贤友！如果森林住的比丘来到僧

团、在僧团中居住时，不善巧选择座位，那么就会有人对他说：“这位森林住的具寿在一个僻静的森林

里独自居住，而这位具寿连[僧团]共通的行仪规范都不知道；这有什么[意义]呢？”因此，森林住的比丘来到僧团，

依靠僧团居住时，应该善巧地选择座位。

各位贤友！森林住的比丘……居住时，不应该过早进入村庄，不应该过晚返回。各位贤友！如果森林

住的比丘……居住时，如果过早进入村庄，过晚返回，那么就可能会有人对他议论说：“这位

森林住的具寿在一个僻静的森林里独自居住，而这位具寿过早进入村庄，又过晚返回；这有什么[意义]呢？”

因此，森林住的比丘……居住时，不应该过早进入村庄，不应该过晚返回。

各位贤友！森林住的比丘……居住时，不应该在饭前、饭后去拜访在家的施主们。各位贤友！如果森林住的比

丘……居住时，在饭前、饭后去拜访在家的施主们，那么就会有人对他说：“这位森林住的具寿在

一个僻静的森林里独自居住，[看来]经常在不适当的时间活动，他把这种习惯也带到了僧团中；这一定是真的！”因此，森林住的比丘……

居住时，不应该在饭前、饭后去拜访在家的施主们。

各位贤友！森林住的比丘……居住时，不应该掉举、轻浮躁动。各位贤友！如果森林住的比丘……居住时[心]

掉举、[身体]轻浮躁动，那么就会有人对他说：“这位森林住的具寿在一个僻静的森林里独自居住，他

[看来]经常[心]掉举、[身体]轻浮躁动，他把这种习惯也带到了僧团中；这一定是真的！”因此，森林住的比丘……

居住时，不应该[心]掉举、[身体]轻浮躁动。

各位贤友！森林住的比丘……不应该多嘴、言谈散乱。各位贤友！如果森林住的比丘……居住时，多

嘴、言谈散乱，那么就可能会有人对他议论说：“这位森林住的具寿在一个僻静的森林里独自居住，而这位具

寿却多嘴、言谈散乱，这有什么[意义]呢？”森林住的比丘……居住时，不应该多嘴、言谈散乱。

各位贤友！森林住的比丘来到僧团、依靠僧团居住时，应该容易被劝谏、结交善友。各位贤友！如果

森林住的比丘来到僧团、在僧团中居住时，难以被劝谏、结交恶友，那么就会有人对他说：“这位

森林住的具寿在一个僻静的森林里独自居住，而这位具寿却难以被劝谏、结交恶友。这有什么[意义]呢？”因

此，森林住的比丘来到僧团、依靠僧团居住时，应该容易被劝谏、结交善友。

各位贤友！森林住的比丘对于诸根，应该守护根门。各位贤友！如果森林住的比丘对于诸根不守护根门，

那么就会有人对他说：“这位森林住的具寿在一个僻静的森林里独自居住修行，而这位具寿对于诸根却

不守护根门，这有什么[意义]呢？”因此，森林住的比丘对于诸根，应该守护根门。

各位贤友！森林住的比丘，在饮食上应该知道节量。各位贤友！如果森林住的比丘在饮食上不知道节量，那么就会

有人对他说：“这位森林住的具寿在一个僻静的森林里独自居住，而这位具寿在饮食上却不知道节量，这有什么[意义]

呢？”因此，森林住的比丘在饮食上应该知道节量。

各位贤友！森林住的比丘应该致力于保持清醒不眠。各位贤友！如果森林住的比丘不致力于保持清醒不眠，那么就会

有人对他说：“这位森林住的具寿在一个僻静的森林里独自居住，而这位具寿却不致力于保持清醒不眠，这有什么[意

义]呢？”因此，森林住的比丘应该致力于保持清醒不眠。

各位贤友！森林住的比丘应该发起精进努力。各位贤友！如果森林住的比丘懈怠懒惰，那么就会有人对他说：

“这位森林住的具寿在一个僻静的森林里独自居住，而这位具寿却懈怠懒惰，这有什么[意义]呢？”因此，

森林住的比丘应该发起精进努力。

各位贤友！森林住的比丘应该保持正念现前。各位贤友！如果森林住的比丘失去正念，那么就会有人对他说：

“这位森林住的具寿在一个僻静的森林里独自居住，而这位具寿却失去正念，这有什么[意义]呢？”因此，森

林住的比丘应该保持正念现前。

各位贤友！森林住的比丘应该保持专注。各位贤友！如果森林住的比丘不能保持专注，那么就可能会有人对他议

论说：“这位森林住的具寿在一个僻静的森林里独自居住，而这位具寿却不能保持专注，这有什么[意义]呢？”

因此，森林住的比丘应该保持专注。

各位贤友！森林住的比丘应该具有智慧。各位贤友！如果森林住的比丘缺乏智慧，那么就会有人对他说：

“这位森林住的具寿在一个僻静的森林里独自居住，而这位具寿却缺乏智慧，这有什么[意义]呢？”因此，

森林住的比丘应该具有智慧。

各位贤友！森林住的比丘应该致力于修习关于“胜法”(阿毗达摩)和“胜律”(毗奈耶)的教导。各位贤友！对于森林住的比丘，会有人向他请教关于“胜法”和“胜律”

的问题。各位贤友！如果森林住的比丘对于“胜法”和“胜律”的问题，不能解答，那么就会有人

对他说：“这位森林住的具寿在一个僻静的森林里独自居住，却对于“胜法”和“胜律”的问题不能解答，这有

什么[意义]呢？”因此，森林住的比丘应该致力于修习关于“胜法”和“胜律”的教导。

各位贤友！森林住的比丘，对于那些超越色界、属于无色界的寂静解脱，应该致力于在那里修习。

各位贤友！对于森林住的比丘，会有人向他请教关于超越色界、属于无色界的寂静解脱的问题。各位贤友！如果森林住的比

丘对于超越色界、属于无色界的寂静解脱的问题，不能在那里解答，那么就会有人对他议论说：

“这位森林住的具寿在一个僻静的森林里独自居住，而这位具寿对于超越色界、属于无色界的寂静解脱的问

题，不能解答，这有什么[意义]呢？”因此，森林住的比丘，对于超越色界、属于无色界的寂静

解脱，应该致力于在那里修习。

各位贤友！森林住的比丘应该致力于修习超越凡俗的法。各位贤友！对于森林住的比丘，会有人向他请教关于超越凡俗的法

的问题。如果森林住的比丘对于超越凡俗的法的问题，不能解答，那么就会有人对他说：“这位森林住的具寿

在一个僻静的森林里独自居住，而这位具寿连自己为何目的而出家都不知道，这有什么[意义]呢？”因

此，森林住的比丘对于超越凡俗的法，应该致力于修习。”

如此说完后，具寿大目犍连对具寿舍利弗说：“贤友舍利弗！难道只有森林住的比丘应该实践

并受持这些法吗？还是住在村镇附近的比丘也应该如此呢？”[舍利弗说：]“贤友目犍连！这些

法，森林住的比丘固然要实践并受持，而住在村镇附近的比丘更应该实践并受持啊！”

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2566.6.10 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《2》Majjhimapaṇṇāsapāḷi 中分五十经篇 (MN 51-100, 1-486)/2. Bhikkhuvagga 比丘品 (MN 61-70, 107-184)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.10 Kīṭāgirisutta 枳吒山邑经 (MN 70, 174-184)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Kīṭāgirisuttaṃ

枳吒山邑经 At Kitagiri

【 English Translated from the Pali by Thanissaro Bhikkhu 】

枳吒山邑经【目录】(Contents)

枳吒山邑经 Kīṭāgirisuttaṃ / At Kitagiri (MN 70, 174-184) [1~11]

第一品 ✫ 前言 Preface [1]

第二品 ✫ 枳吒山比丘非时食 Abstaining From the Night-Time Meal [2~4]

第三品 ✫ 正知乐受 Two Sorts of Pleasant Feeling [5]

第一章 ✩ 乐受不善法 [5]

第二章 ✩ 乐受善法 [5]

第四品 ✫ 正知苦受 Two Sorts of Painful Feeling [6]

第一章 ✩ 苦受不善法 [6]

第二章 ✩ 苦受善法 [6]

第五品 ✫ 正知不苦不乐受 Two Sorts of Neither-Pleasant-Nor-Painful Feeling [7]

第一章 ✩ 不苦不乐受不善法 [7]

第二章 ✩ 不苦不乐受善法 [7]

第六品 ✫ 成就不放逸 To do with Heedfulness [8]

第一章 ✩ 已作不放逸 [8]

第二章 ✩ 应作不放逸 [8]

第七品 ✫ 七应供人 Seven Individuals [9]

第一章 ✩ 俱解脱者 Ubhatobhāgavimutta [9]

第二章 ✩ 慧解脱者 Paññāvimutta [9]

第三章 ✩ 身证者 Kāyasakkhi [9]

第四章 ✩ 见法者 Diṭṭhippatta [9]

第五章 ✩ 信解脱者 Saddhāvimutta [9]

第六章 ✩ 随法行者 Dhammānusārī [9]

第七章 ✩ 随信行者 Saddhānusārī [9]

第八品 ✫ 完全智的次第 The Attainment of Gnosis is after Gradual Practice [10]

第一章 ✩ 生信 [10]

第二章 ✩ 往诣 [10]

第三章 ✩ 恭敬 [10]

第四章 ✩ 倾耳 [10]

第五章 ✩ 闻法 [10]

第六章 ✩ 对法忆持 [10]

第七章 ✩ 观察法义 [10]

第八章 ✩ 对法理解 [10]

第九章 ✩ 志欲 [10]

第十章 ✩ 力行 [10]

第十一章 ✩ 检验 [10]

第十二章 ✩ 精勤 [10]

第十三章 ✩ 自证最上谛 [10]

第十四章 ✩ 通达最上谛见 [10]

第九品 ✫ 陷入邪道的因缘 [10] The Wrong Way

第一章 ✩ 无信 [10]

第二章 ✩ 无往诣 [10]

第三章 ✩ 无恭敬 [10]

第四章 ✩ 无倾耳 [10]

第五章 ✩ 无听法 [10]

第六章 ✩ 无忆持法 [10]

第七章 ✩ 无观察法义 [10]

第八章 ✩ 无理解法 [10]

第九章 ✩ 无志欲 [10]

第十章 ✩ 无力行 [10]

第十一章 ✩ 无检验 [10]

第十二章 ✩ 无精勤 [10]

第十三章 ✩ 陷于谬道 [10]

第十四章 ✩ 陷于邪道 [10]

第十品 ✫ 四句解说 Four-Phrased Statement [11]

第一章 ✩ 不知师的教说 [11]

第二章 ✩ 兴隆师的教说 [11]

第三章 ✩ 无止息的精进 [11]

第四章 ✩ 四果中的一果 [11]

第十一品 ✫ 结 语 Epilog [11]

༺ ⎈ ༻

枳吒山邑经 Kīṭāgirisuttaṃ / At Kitagiri (MN 70, 174-184) [1~11]

第一品 ✫ 前言 Preface [1]

☆ 枳吒山 Kīṭāgiri ➾ 又作鸡吒山，意译为已被装饰的山窟、被污染的山窟。为中印度迦尸国 Kāsi 村落名。马师 Assaji、满宿 Punabbasu 二恶比丘，不奉行世尊为比丘僧众所设置的“非时食戒”。又据《巴利律藏》比丘篇僧伽胝施沙戒第十三条所载：他们种植花树，制作花环、耳环、头饰、胸饰，为了博取良家妇女的欢心而共同跳舞嬉戏，最终被僧团驱逐出去，由此因缘佛陀才制定了第十三条“污家僧伽胝施沙戒”。

﹝第一卷 ➲﹞ 174. Evaṃ me sutaṃ –

我是这样听说的——

I have heard that
ekaṃ samayaṃ bhagavā kāsīsu cārikaṃ carati mahatā bhikkhusaṅghena saddhiṃ. Tatra kho bhagavā bhikkhū āmantesi – “ahaṃ kho, bhikkhave, aññatreva rattibhojanā [rattibhojanaṃ (ka.)] bhuñjāmi. Aññatra kho panāhaṃ, bhikkhave, rattibhojanā bhuñjamāno appābādhatañca sañjānāmi appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha, tumhepi, bhikkhave, aññatreva rattibhojanā bhuñjatha. Aññatra kho pana, bhikkhave, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā”ti.

有一次，世尊和庞大的比丘僧团一起在迦尸国游行。在那里，世尊对比丘们说：“诸比丘！我只在白天非特定时间进食，不在晚上进食（过午不食）。诸比丘！当我只在白天非特定时间进食时，我觉察到[这样做]少疾病、少烦恼、身体轻快、强健、安稳而住。来，诸比丘！你们也只在白天非特定时间进食，不在晚上进食。诸比丘！当你们也只在白天非特定时间进食时，你们将会觉察到[这样做]少疾病、少烦恼、身体轻快、强健、安稳而住。”

on one occasion the Blessed One was wandering on a tour of Kasi with a large community of monks. There he addressed the monks: "I abstain from the night-time meal. As I am abstaining from the night-time meal, I sense next-to-no illness, next-to-no affliction, lightness, strength, & a comfortable abiding. Come now. You too abstain from the night-time meal. As you are abstaining from the night-time meal, you, too, will sense next-to-no illness, next-to-no affliction, lightness, strength, & a comfortable abiding."

“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.

那些比丘回答世尊说：“是的，世尊。”

"As you say, lord," the monks responded.

Atha kho bhagavā kāsīsu anupubbena cārikaṃ caramāno yena kīṭāgiri nāma kāsīnaṃ nigamo tadavasari. Tatra sudaṃ bhagavā kīṭāgirismiṃ viharati kāsīnaṃ nigame.

然后，世尊在迦尸国按部就班地游行，最后抵达一个名叫枳吒山的迦尸族城镇，世尊就在那里的枳吒山迦尸族城镇住了下来。

Then, as he was wandering by stages in Kasi, the Blessed One eventually arrived at a Kasi town called Kitagiri. And there he stayed in the Kasi town, Kitagiri.

卍　　　　卍　　　　卍

第二品 ✫ 枳吒山比丘非时食 Abstaining From the Night-Time Meal [2~4]

﹝第二卷 ➲﹞ 175. Tena kho pana samayena assajipunabbasukā nāma bhikkhū kīṭāgirismiṃ āvāsikā honti. Atha kho sambahulā bhikkhū yena assajipunabbasukā bhikkhū tenupasaṅkamiṃsu; upasaṅkamitvā assajipunabbasuke bhikkhū etadavocuṃ – “bhagavā kho, āvuso, aññatreva rattibhojanā bhuñjati bhikkhusaṅgho ca. Aññatra kho panāvuso, rattibhojanā bhuñjamānā appābādhatañca sañjānanti appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha, tumhepi, āvuso, aññatreva rattibhojanā bhuñjatha. Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā”ti.

那时，有马师、满宿两位比丘住在枳吒山。这时，有许多比丘前往马师、满宿两位比丘那里，到了之后，对马师、满宿两位比丘说：“贤友们！世尊和比丘僧团都不在晚上进食。贤友们！不在晚上进食时，[他们]觉察到少疾病、少烦恼、身体轻快、强健、安稳而住。来，贤友们！你们也应该不在晚上进食。贤友们！当你们也不在晚上进食时，你们将会觉察到少疾病、少烦恼、身体轻快、强健、安稳而住。”

Now at that time the monks led by Assaji & Punabbasu were residing in Kitagiri. Then a large number of monks went to them and, on arrival, said to them, "The Blessed One and the community of monks abstain from the night-time meal. As they are abstaining from the night-time meal, they sense next-to-no illness, next-to-no affliction, lightness, strength, & a comfortable abiding. Come now, friends. You, too, abstain from the night-time meal. As you are abstaining from the night-time meal, you, too, will sense next-to-no illness, next-to-no affliction, lightness, strength, & a comfortable abiding."

Evaṃ vutte, assajipunabbasukā bhikkhū te bhikkhū etadavocuṃ – “mayaṃ kho, āvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle. Te mayaṃ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Te mayaṃ kiṃ sandiṭṭhikaṃ hitvā kālikaṃ anudhāvissāma? Sāyañceva mayaṃ bhuñjissāma pāto ca divā ca vikāle”ti.

听了这话，马师、满宿两位比丘对那些比丘说：“贤友们！我们在傍晚、早上和白天非规定时间都进食。我们在傍晚、早上和白天非规定时间进食时，也觉察到少疾病、少烦恼、身体轻快、强健、安稳而住。我们为什么要舍弃当下能感受到的利益，而去追求需要时间才能实现的未来功德呢？所以我们还是要在傍晚、早上和白天非规定时间进食。”

When this was said, the monks led by Assaji & Punabbasu said to those monks, "Friends, we eat in the evening, in the morning, & in the wrong time during the day. As we are eating in the evening, in the morning, & in the wrong time during the day, we sense next-to-no illness, next-to-no affliction, lightness, strength, & a comfortable abiding. Why should we, abandoning what is immediately visible, chase after something subject to time? We will eat in the evening, in the morning, & in the wrong time during the day."

Yato kho te bhikkhū nāsakkhiṃsu assajipunabbasuke bhikkhū saññāpetuṃ, atha yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – “idha mayaṃ, bhante, yena assajipunabbasukā bhikkhū tenupasaṅkamimha; upasaṅkamitvā assajipunabbasuke bhikkhū etadavocumha – ‘bhagavā kho, āvuso, aññatreva rattibhojanā bhuñjati bhikkhusaṅgho ca; aññatra kho panāvuso, rattibhojanā bhuñjamānā appābādhatañca sañjānanti appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha, tumhepi, āvuso, aññatreva rattibhojanā bhuñjatha. Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā’ti.

那些比丘无法说服马师、满宿两位比丘之后，就去到世尊那里，到了之后，顶礼世尊，坐在一边。坐在一边的那些比丘对世尊说：“世尊！我们刚才去了马师、满宿两位比丘那里。对马师、满宿两位比丘说：‘贤友们！世尊和比丘僧团都不在晚上进食。贤友们！不在晚上进食时，[他们]觉察到少疾病、少烦恼、身体轻快、强健、安稳而住。来，贤友们！你们也应该不在晚上进食。贤友们！当你们也不在晚上进食时，你们将会觉察到少疾病、少烦恼、身体轻快、强健、安稳而住。’

When they were unable to convince the monks led by Assaji & Punabbasu, those monks went to the Blessed One……

Evaṃ vutte, bhante, assajipunabbasukā bhikkhū amhe etadavocuṃ – ‘mayaṃ kho, āvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle. Te mayaṃ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Te mayaṃ kiṃ sandiṭṭhikaṃ hitvā kālikaṃ anudhāvissāma? Sāyañceva mayaṃ bhuñjissāma pāto ca divā ca vikāle’ti. Yato kho mayaṃ, bhante, nāsakkhimha assajipunabbasuke bhikkhū saññāpetuṃ, atha mayaṃ etamatthaṃ bhagavato ārocemā”ti.

听了这话，世尊，马师、满宿两位比丘对我们说：‘贤友们！我们在傍晚、早上和白天非规定时间都进食。我们在傍晚、早上和白天非规定时间进食时，也觉察到少疾病、少烦恼、身体轻快、强健、安稳而住。我们为什么要舍弃当下能感受到的利益，而去追求需要时间才能实现的未来功德呢？所以我们还是要在傍晚、早上和白天非规定时间进食。’世尊！我们无法说服马师、满宿两位比丘，于是，我们就把这件事禀告世尊。”

[and told him what had happened].

﹝第三卷 ➲﹞ 176. Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi – “ehi tvaṃ, bhikkhu, mama vacanena assajipunabbasuke bhikkhū āmantehi – ‘satthā āyasmante āmantetī’”ti.

这时，世尊叫来一位比丘说：“来！比丘！你用我的名义，去告诉马师、满宿两位比丘：‘导师叫具寿们去。’”

Then the Blessed One told a certain monk, "Come, monk. In my name, call the monks led by Assaji & Punabbasu, saying, 'The Teacher calls you, friends.'"

“Evaṃ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yena assajipunabbasukā bhikkhū tenupasaṅkami; upasaṅkamitvā assajipunabbasuke bhikkhū etadavoca – “satthā āyasmante āmantetī”ti.

那位比丘回答世尊：“是的，世尊！”然后去到马师、满宿两位比丘那里，到了之后，告诉马师、满宿两位比丘说：“导师叫具寿们去。”

"As you say, lord," the monk answered and, having gone to the monks led by Assaji & Punabbasu, on arrival he said, "The Teacher calls you, friends."

“Evamāvuso”ti kho assajipunabbasukā bhikkhū tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu.

“好的，贤友！”马师、满宿两位比丘回答了那位比丘，然后去到世尊那里。到了之后，顶礼世尊，坐在一边。

"As you say, friend," the monks led by Assaji & Punabbasu replied. Then they went to the Blessed One and, on arrival, having bowed down to him, sat to one side.

Ekamantaṃ nisinne kho assajipunabbasuke bhikkhū bhagavā etadavoca – “saccaṃ kira, bhikkhave, sambahulā bhikkhū tumhe upasaṅkamitvā etadavocuṃ – ‘bhagavā kho, āvuso, aññatreva rattibhojanā bhuñjati bhikkhusaṅgho ca. Aññatra kho panāvuso, rattibhojanā bhuñjamānā appābādhatañca sañjānanti appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Etha, tumhepi, āvuso, aññatreva rattibhojanā bhuñjatha. Aññatra kho panāvuso, tumhepi rattibhojanā bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcā’ti.

世尊对坐在一边的马师、满宿两位比丘问道：“比丘们！听说有许多比丘来找你们，对你们说：‘贤友们！世尊和比丘僧团都不在晚上进食。不在晚上进食时，[他们]觉察到少疾病、少烦恼、身体轻快、强健、安稳而住。来，贤友们！你们也应该不在晚上进食。贤友们！当你们也不在晚上进食时，你们将会觉察到少疾病、少烦恼、身体轻快、强健、安稳而住。’

As they were sitting there, the Blessed One said to them, "Is it true, monks, that a large number of monks went to you ... and you said, '...

Evaṃ vutte kira [kiṃ nu (ka.)], bhikkhave, tumhe te bhikkhū evaṃ avacuttha – ‘mayaṃ kho panāvuso, sāyañceva bhuñjāma pāto ca divā ca vikāle. Te mayaṃ sāyañceva bhuñjamānā pāto ca divā ca vikāle appābādhatañca sañjānāma appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca. Te mayaṃ kiṃ sandiṭṭhikaṃ hitvā kālikaṃ anudhāvissāma? Sāyañceva mayaṃ bhuñjissāma pāto ca divā ca vikāle’”ti. “Evaṃ, bhante”.

这是真的吗？比丘们！听说你们对那些比丘这样说：‘贤友们！我们在傍晚、早上和白天非规定时间都进食。我们在傍晚、早上和白天非规定时间进食时，也觉察到少疾病、少烦恼、身体轻快、强健、安稳而住。我们为什么要舍弃当下能感受到的利益，而去追求需要时间才能实现的未来功德呢？我们还是要在傍晚、早上和白天非规定时间进食。’你们是这样说的，是真的吗？”两位比丘回答说：“是的，世尊！”

...Why should we, abandoning what is immediately visible, chase after something subject to time? We will eat in the evening, in the morning, & in the wrong time during the day.'"

"Yes, lord."

﹝第四卷 ➲﹞ 177. “Kiṃ nu me tumhe, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tassa akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī”ti? “No hetaṃ, bhante”.

世尊说：“诸比丘！你们可曾理解我这样说过法：‘无论一个人感受到什么——乐受、苦受、或不苦不乐受——他的不善法都会减少，善法都会增长。’吗？”两位比丘回答说：“并非如此，世尊！”

"Monks, have you ever understood me to teach the Dhamma in this way: 'Whatever a person experiences — pleasant, painful, or neither-pleasant-nor-painful — his unskillful qualities decrease and his skillful qualities grow'?"

"No, lord."

“Nanu me tumhe, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha

世尊说：“诸比丘！你们难道没有理解我这样说过法：

"And haven't you understood me to teach the Dhamma in this way:

idhekaccassa yaṃ evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti, idha panekaccassa evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti,

‘在此，某类人在感受某种乐受时，不善法会增长，善法会减少。但是，在此，也有某类人在感受另一种乐受时，不善法会减少，善法会增长。

'For someone feeling a pleasant feeling of this sort, unskillful qualities grow and skillful qualities decrease. But there is the case where, for someone feeling a pleasant feeling of that sort, unskillful qualities decrease and skillful qualities grow.

idhekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti, idha panekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti,

在此，某类人在感受某种苦受时，不善法会增长，善法会减少。但是，在此，也有某类人在感受另一种苦受时，不善法会减少，善法会增长。

For someone feeling a painful feeling of this sort, unskillful qualities grow and skillful qualities decrease. But there is the case where, for someone feeling a painful feeling of that sort, unskillful qualities decrease and skillful qualities grow.

idhekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti, idha panekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī”ti? “Evaṃ, bhante”.

在此，某类人在感受某种不苦不乐受时，不善法会增长，善法会减少。但是，在此，也有某类人在感受另一种不苦不乐受时，不善法会减少，善法会增长。’”两位比丘说：“是的，世尊！”

For someone feeling a neither-pleasant-nor-painful feeling of this sort, unskillful qualities grow and skillful qualities decrease. But there is the case where, for someone feeling a neither-pleasant-nor-painful feeling of that sort, unskillful qualities decrease and skillful qualities grow.'"

"Yes, lord."

卍　　　　卍　　　　卍

第三品 ✫ 正知乐受 Two Sorts of Pleasant Feeling [5]

第一章 ✩ 乐受不善法 [5]

﹝第五卷 ➲﹞ 178. “Sādhu, bhikkhave! Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya – ‘idhekaccassa evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, evāhaṃ ajānanto ‘evarūpaṃ sukhaṃ vedanaṃ pajahathā’ti vadeyyaṃ; api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā”ti? “No hetaṃ, bhante”.

世尊说：“很好，诸比丘！诸比丘！假如我对于‘在此，某类人在感受某种乐受时，不善法会增长，善法会减少’这一点，并非以智慧了知、看见、觉察、证悟、触证；那么，如果我不知道这一点，却说：‘你们应当舍断那样的乐受！’诸比丘！这对我来说是恰当的吗？”两位比丘说：“这确实不恰当，世尊！”

"Good, monks. And if it were not known by me — not seen, not observed, not realized, not touched through discernment — that 'For someone feeling a pleasant feeling of this sort, unskillful qualities grow and skillful qualities decrease,' then would it be fitting for me, not knowing that, to say, 'Abandon that sort of pleasant feeling'?"

"No, lord."

“Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya – ‘idhekaccassa evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, tasmāhaṃ ‘evarūpaṃ sukhaṃ vedanaṃ pajahathā’ti vadāmi.

世尊说：“诸比丘！正因为我对于‘在此，某类人在感受某种乐受时，不善法会增长，善法会减少’这一点，是以智慧了知、看见、觉察、证悟、触证的；所以我才说：‘你们应当舍断那样的乐受！’

"But because it is known by me — seen, observed, realized, touched through discernment — that 'For someone feeling a pleasant feeling of this sort, unskillful qualities grow and skillful qualities decrease,' I therefore say, 'Abandon that sort of pleasant feeling.'

第二章 ✩ 乐受善法 [5]

Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya – ‘idhekaccassa evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, evāhaṃ ajānanto ‘evarūpaṃ sukhaṃ vedanaṃ upasampajja viharathā’ti vadeyyaṃ; api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā”ti? “No hetaṃ, bhante”.

又，诸比丘！假如我对于‘在此，某类人在感受另一种乐受时，不善法会减少，善法会增长’这一点，并非以智慧了知、看见、觉察、证悟、触证；那么，如果我不知道这一点，却说：‘你们应当进入并安住于那样的乐受！’诸比丘！这对我来说是恰当的吗？”两位比丘说：“这确实不恰当，世尊！”

"If it were not known by me — not seen, not observed, not realized, not touched through discernment — that 'For someone feeling a pleasant feeling of this sort, unskillful qualities decrease and skillful qualities grow,' then would it be fitting for me, not knowing that, to say, 'Enter & remain in that sort of pleasant feeling'?"

"No, lord."

“Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya – ‘idhekaccassa evarūpaṃ sukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, tasmāhaṃ ‘evarūpaṃ sukhaṃ vedanaṃ upasampajja viharathā’ti vadāmi.

世尊说：“诸比丘！正因为我对于‘在此，某类人在感受另一种乐受时，不善法会减少，善法会增长’这一点，是以智慧了知、看见、觉察、证悟、触证的；所以我才说：‘你们应当进入并安住于那样的乐受！’

"But because it is known by me — seen, observed, realized, touched through discernment — that 'For someone feeling a pleasant feeling of this sort, unskillful qualities decrease and skillful qualities grow,' I therefore say, 'Enter & remain in that sort of pleasant feeling.'

第四品 ✫ 正知苦受 Two Sorts of Painful Feeling [6]

第一章 ✩ 苦受不善法 [6]

﹝第六卷 ➲﹞ 179. Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya – ‘idhekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, evāhaṃ ajānanto ‘evarūpaṃ dukkhaṃ vedanaṃ pajahathā’ti vadeyyaṃ; api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā”ti? “No hetaṃ, bhante”.

诸比丘！假如我对于‘在此，某类人在感受某种苦受时，不善法会增长，善法会减少’这一点，并非以智慧了知、看见、觉察、证悟、触证；那么，如果我不知道这一点，却说：‘你们应当舍断那样的苦受！’诸比丘！这对我来说是恰当的吗？”两位比丘说：“这确实不恰当，世尊！”

Monks, and if it were not known by me — not seen, not observed, not realized, not touched through discernment — that 'For someone feeling a painful feeling of this sort, unskillful qualities grow and skillful qualities decrease,' then would it be fitting for me, not knowing that, to say, 'Abandon that sort of painful feeling'?"

"No, lord."

“Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya – ‘idhekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, tasmāhaṃ ‘evarūpaṃ dukkhaṃ vedanaṃ pajahathā’ti vadāmi.

世尊说：“诸比丘！正因为我对于‘在此，某类人在感受某种苦受时，不善法会增长，善法会减少’这一点，是以智慧了知、看见、觉察、证悟、触证的；所以我才说：‘你们应当舍断那样的苦受！’

"But because it is known by me — seen, observed, realized, touched through discernment — that 'For someone feeling a painful feeling of this sort, unskillful qualities grow and skillful qualities decrease,' I therefore say, 'Abandon that sort of painful feeling.'

第二章 ✩ 苦受善法 [6]

Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya – ‘idhekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, evāhaṃ ajānanto ‘evarūpaṃ dukkhaṃ vedanaṃ upasampajja viharathā’ti vadeyyaṃ; api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā”ti? “No hetaṃ, bhante”.

诸比丘！假如我对于‘在此，某类人在感受另一种苦受时，不善法会减少，善法会增长’这一点，并非以智慧了知、看见、觉察、证悟、触证；那么，如果我不知道这一点，却说：‘你们应当进入并安住于那样的苦受！’诸比丘！这对我来说是恰当的吗？”两位比丘说：“这确实不恰当，世尊！”

"If it were not known by me — not seen, not observed, not realized, not touched through discernment — that 'For someone feeling a painful feeling of this sort, unskillful qualities decrease and skillful qualities grow,' then would it be fitting for me, not knowing that, to say, 'Enter & remain in that sort of painful feeling'?"

"No, lord."

“Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya – ‘idhekaccassa evarūpaṃ dukkhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, tasmāhaṃ ‘evarūpaṃ dukkhaṃ vedanaṃ upasampajja viharathā’ti vadāmi.

世尊说：“诸比丘！正因为我对于‘在此，某类人在感受另一种苦受时，不善法会减少，善法会增长’这一点，是以智慧了知、看见、觉察、证悟、触证的；所以我才说：‘你们应当进入并安住于那样的苦受！’

"But because it is known by me — seen, observed, realized, touched through discernment — that 'For someone feeling a painful feeling of this sort, unskillful qualities decrease and skillful qualities grow,' I therefore say, 'Enter & remain in that sort of painful feeling.'

卍　　　　卍　　　　卍

第五品 ✫ 正知不苦不乐受 Two Sorts of Neither-Pleasant-Nor-Painful Feeling [7]

第一章 ✩ 不苦不乐受不善法 [7]

﹝第七卷 ➲﹞ 180. Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya – ‘idhekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, evāhaṃ ajānanto ‘evarūpaṃ adukkhamasukhaṃ vedanaṃ pajahathā’ti vadeyyaṃ; api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā”ti? “No hetaṃ, bhante”.

诸比丘！假如我对于‘在此，某类人在感受某种不苦不乐受时，不善法会增长，善法会减少’这一点，并非以智慧了知、看见、觉察、证悟、触证；那么，如果我不知道这一点，却说：‘你们应当舍断那样的不苦不乐受！’诸比丘！这对我来说是恰当的吗？”两位比丘说：“这确实不恰当，世尊！”

Monks, and if it were not known by me — not seen, not observed, not realized, not touched through discernment — that 'For someone feeling a neither-pleasant-nor-painful feeling of this sort, unskillful qualities grow and skillful qualities decrease,' then would it be fitting for me, not knowing that, to say, 'Abandon that sort of neither-pleasant-nor-painful feeling'?"

"No, lord."

“Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya – ‘idhekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyantī’ti, tasmāhaṃ ‘evarūpaṃ adukkhamasukhaṃ vedanaṃ pajahathā’ti vadāmi”.

世尊说：“诸比丘！正因为我对于‘在此，某类人在感受某种不苦不乐受时，不善法会增长，善法会减少’这一点，是以智慧了知、看见、觉察、证悟、触证的；所以我才说：‘你们应当舍断那样的不苦不乐受！’

"But because it is known by me — seen, observed, realized, touched through discernment — that 'For someone feeling a neither-pleasant-nor-painful feeling of this sort, unskillful qualities grow and skillful qualities decrease,' I therefore say, 'Abandon that sort of neither-pleasant-nor-painful feeling.'

第二章 ✩ 不苦不乐受善法 [7]

Mayā cetaṃ, bhikkhave, aññātaṃ abhavissa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya – ‘idhekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, evāhaṃ ajānanto ‘evarūpaṃ adukkhamasukhaṃ vedanaṃ upasampajja viharathā’ti vadeyyaṃ; api nu me etaṃ, bhikkhave, patirūpaṃ abhavissā”ti? “No hetaṃ, bhante”.

诸比丘！假如我对于‘在此，某类人在感受另一种不苦不乐受时，不善法会减少，善法会增长’这一点，并非以智慧了知、看见、觉察、证悟、触证；那么，如果我不知道这一点，却说：‘你们应当进入并安住于那样的不苦不乐受！’诸比丘！这对我来说是恰当的吗？”两位比丘说：“这确实不恰当，世尊！”

"If it were not known by me — not seen, not observed, not realized, not touched through discernment — that 'For someone feeling a neither-pleasant-nor-painful feeling of this sort, unskillful qualities decrease and skillful qualities grow,' then would it be fitting for me, not knowing that, to say, 'Enter & remain in that sort of neither-pleasant-nor-painful feeling'?"

"No, lord."

“Yasmā ca kho etaṃ, bhikkhave, mayā ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya – ‘idhekaccassa evarūpaṃ adukkhamasukhaṃ vedanaṃ vedayato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhantī’ti, tasmāhaṃ ‘evarūpaṃ adukkhamasukhaṃ vedanaṃ upasampajja viharathā’ti vadāmi.

世尊说：“诸比丘！正因为我对于‘在此，某类人在感受另一种不苦不乐受时，不善法会减少，善法会增长’这一点，是以智慧了知、看见、觉察、证悟、触证的；所以我才说：‘你们应当进入并安住于那样的不苦不乐受！’

"But because it is known by me — seen, observed, realized, touched through discernment — that 'For someone feeling a neither-pleasant-nor-painful feeling of this sort, unskillful qualities decrease and skillful qualities grow,' I therefore say, 'Enter & remain in that sort of neither-pleasant-nor-painful feeling.'

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第六品 ✫ 成就不放逸 To do with Heedfulness [8]

﹝第八卷 ➲﹞ 181. Nāhaṃ, bhikkhave, sabbesaṃyeva bhikkhūnaṃ ‘appamādena karaṇīyan’ti vadāmi; na panāhaṃ, bhikkhave, sabbesaṃyeva bhikkhūnaṃ ‘na appamādena karaṇīyan’ti vadāmi.

诸比丘！我并非对所有比丘都说‘应当努力不放逸’；诸比丘！我也并非对所有比丘都说‘不必努力不放逸’。

Monks, I don't say of all monks that they have a task to do with heedfulness; nor do I say of all monks that they have no task to do with heedfulness.

第一章 ✩ 已作不放逸 [8]

Ye te, bhikkhave, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññā vimuttā, tathārūpānāhaṃ, bhikkhave, bhikkhūnaṃ ‘na appamādena karaṇīyan’ti vadāmi. Taṃ kissa hetu? Kataṃ tesaṃ appamādena. Abhabbā te pamajjituṃ.

诸比丘！那些比丘是阿罗汉，诸漏已尽、梵行已立、所应作已作、重担已卸、自身目标已达成、存在的束缚已完全断除、通过正智而解脱；对于这样的比丘，诸比丘！我说：‘不必努力不放逸！’为什么呢？因为他们已经通过不放逸完成了任务，他们不可能再放逸了！

Monks who are arahants, whose mental fermentations are ended, who have reached fulfillment, done the task, laid down the burden, attained the true goal, totally destroyed the fetter of becoming, and who are released through right gnosis: I don't say of them that they have work to do with heedfulness. Why is that? They have done their task with heedfulness. They are incapable of being heedless.

第二章 ✩ 应作不放逸 [8]

Ye ca kho te, bhikkhave, bhikkhū sekkhā appattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti, tathārūpānāhaṃ, bhikkhave, bhikkhūnaṃ ‘appamādena karaṇīyan’ti vadāmi. Taṃ kissa hetu?

诸比丘！而那些有学比丘，心尚未达到目标，仍在希求无上安稳（从束缚中解脱 yogakkhemaṃ）而住；对于这样的比丘，诸比丘！我说：‘应当努力不放逸！’为什么呢？

But as for monks in higher training, who have not yet reached their hearts' goal, who still aspire for the unexcelled freedom from bondage: I say of them that they have a task to do with heedfulness. Why is that?

Appeva nāmime āyasmanto anulomikāni senāsanāni paṭisevamānā kalyāṇamitte bhajamānā indriyāni samannānayamānā – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyunti!

[我想：]‘或许这些具寿们，通过利用合适的住处、亲近善知识、平衡诸根——为了那个目标，善男子们正确地从家出家成为无家者——将会在当生当世，通过自己的证知和实证，达到并安住于梵行的最高目标！’

[I think:] 'Perhaps these venerable ones, when making use of suitable resting places, associating with admirable friends, balancing their [mental] faculties, will reach & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for themselves in the here & now.'

Imaṃ kho ahaṃ, bhikkhave, imesaṃ bhikkhūnaṃ appamādaphalaṃ sampassamāno ‘appamādena karaṇīyan’ti vadāmi.”

诸比丘！我确实正看到了这些比丘不放逸的果报，所以我说：‘应当努力不放逸！’”

Envisioning this fruit of heedfulness for these monks, I say that they have a task to do with heedfulness."

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第七品 ✫ 七应供人 Seven Individuals [9]

﹝第九卷 ➲﹞ 182. “Sattime, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame satta? ➊ Ubhatobhāgavimutto, ➋ paññāvimutto, ➌ kāyasakkhi, ➍ diṭṭhippatto, ➎ saddhāvimutto, ➏ dhammānusārī, ➐ saddhānusārī.

“诸比丘！世间确实存在这七种人；是哪七种呢？➊ 俱分解脱者、➋ 慧解脱者、➌ 身证者、➍ 见法者、➎ 信解脱者、➏ 随法行者、➐ 随信行者。

"Monks, there are these seven individuals to be found in the world. Which seven? ➊ One [released] both ways, ➋ one released through discernment, ➌ a bodily witness, ➍ one attained to view, ➎ one released through conviction, ➏ a Dhamma-follower, and ➐ a conviction-follower.

第一章 ✩ 俱解脱者 Ubhatobhāgavimutta [9]

Katamo ca, bhikkhave, puggalo ➊ ubhatobhāgavimutto? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā [phassitvā (sī. pī.)] viharati paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati, bhikkhave, puggalo ubhatobhāgavimutto imassa kho ahaṃ, bhikkhave, bhikkhuno ‘na appamādena karaṇīyan’ti vadāmi. Taṃ kissa hetu? Kataṃ tassa appamādena. Abhabbo so pamajjituṃ.

诸比丘！那么，什么人是 ➊ 俱解脱者？诸比丘！在此，有这样一类人，他们以身触证并安住于那些超越色界的、无色的寂静解脱（即四无色定和灭尽定），并且，通过智慧的观照，他们的诸漏已经完全断尽。诸比丘！这样的人被称为‘俱解脱者’。诸比丘！我对这样的比丘说：‘不必努力不放逸。’为什么呢？因为他已经通过不放逸完成了任务，他不可能再放逸了。

And what is the individual [released] both ways? There is the case where a certain individual remains touching with his body those peaceful liberations that transcend form, that are formless, and — having seen with discernment — his fermentations are ended. This is called an individual [released] both ways. Regarding this monk, I do not say that he has a task to do with heedfulness. Why is that? He has done his task with heedfulness. He is incapable of being heedless.

第二章 ✩ 慧解脱者 Paññāvimutta [9]

Katamo ca, bhikkhave, puggalo ➋ paññāvimutto? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati, bhikkhave, puggalo paññāvimutto. Imassapi kho ahaṃ, bhikkhave, bhikkhuno ‘na appamādena karaṇīyan’ti vadāmi. Taṃ kissa hetu? Kataṃ tassa appamādena. Abhabbo so pamajjituṃ.

诸比丘！那么，什么人是 ➋ 慧解脱者？诸比丘！在此，有这样一类人，他们没有以身触证并安住于那些超越色界的、无色的寂静解脱，但是，通过智慧的观照，他们的诸漏已经完全断尽。诸比丘！这样的人被称为‘慧解脱者’。诸比丘！我也对这样的比丘说：‘不必努力不放逸。’为什么呢？因为他也已经通过不放逸完成了任务，他不可能再放逸了。

And what is the individual released through discernment? There is the case where a certain individual does not remain touching with his body those peaceful liberations that transcend form, that are formless, but — having seen with discernment — his fermentations are ended. This is called an individual who is released through discernment. Regarding this monk, I do not say that he has a task to do with heedfulness. Why is that? He has done his task with heedfulness. He is incapable of being heedless.

第三章 ✩ 身证者 Kāyasakkhi [9]

Katamo ca, bhikkhave, puggalo ➌ kāyasakkhi? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti. Ayaṃ vuccati, bhikkhave, puggalo kāyasakkhi. Imassa kho ahaṃ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi. Taṃ kissa hetu? Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyāti! Imaṃ kho ahaṃ, bhikkhave, imassa bhikkhuno appamādaphalaṃ sampassamāno ‘appamādena karaṇīyan’ti vadāmi.

诸比丘！那么，什么人是 ➌ 身证者？诸比丘！在此，有这样一类人，他们以身触证并安住于那些超越色界的、无色的寂静解脱，并且，通过智慧的观照，他们的一部分漏已经断尽（但未完全断尽）。诸比丘！这样的人被称为‘身证者’。诸比丘！我对这样的比丘说：‘应当努力不放逸’。为什么呢？[我想：]‘或许这位具寿，通过利用合适的住处、亲近善知识、平衡诸根——为了那个目标，善男子们正确地从家出家成为无家者——将会在当生当世，通过自己的证知和实证，达到并安住于梵行的最高目标！’诸比丘！我确实正看到了这位比丘不放逸的果报，所以我说：‘应当努力不放逸！’

And what is the individual who is a bodily witness? There is the case where a certain individual remains touching with his body those peaceful liberations that transcend form, that are formless, and — having seen with discernment — some of his fermentations are ended. This is called an individual who is a bodily witness. Regarding this monk, I say that he has a task to do with heedfulness. Why is that? [I think:] 'Perhaps this venerable one, when making use of suitable resting places, associating with admirable friends, balancing his [mental] faculties, will reach & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here & now.' Envisioning this fruit of heedfulness for this monk, I say that he has a task to do with heedfulness.

第四章 ✩ 见法者 Diṭṭhippatta [9]

Katamo ca, bhikkhave, puggalo ➍ diṭṭhippatto? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgatappaveditā cassa dhammā paññāya vodiṭṭhā honti vocaritā. Ayaṃ vuccati, bhikkhave, puggalo diṭṭhippatto. Imassapi kho ahaṃ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi. Taṃ kissa hetu? Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyāti! Imaṃ kho ahaṃ, bhikkhave, imassa bhikkhuno appamādaphalaṃ sampassamāno ‘appamādena karaṇīyan’ti vadāmi.

诸比丘！那么，什么人是 ➍ 见法者？诸比丘！在此，有这样一类人，他们没有以身触证并安住于那些超越色界的、无色的寂静解脱，但是，通过智慧的观照，他们的一部分漏已经断尽（但未完全断尽），并且他们以智慧已经善加审视和检验了如来所宣说的法。诸比丘！这样的人被称为‘见法者’。诸比丘！我也对这样的比丘说：‘应当努力不放逸。’为什么呢？[我想：]‘或许这位具寿，通过利用合适的住处、亲近善知识、平衡诸根——为了那个目标，善男子们正确地从家出家成为无家者——将会在当生当世，通过自己的证知和实证，达到并安住于梵行的最高目标！’诸比丘！我确实正看到了这位比丘不放逸的果报，所以我说：‘应当努力不放逸！’

And what is the individual attained to view? There is the case where a certain individual does not remain touching with his body those peaceful liberations that transcend form, that are formless, but — having seen with discernment — some of his fermentations are ended, and he has reviewed & examined with discernment the qualities (or: teachings) proclaimed by the Tathagata. This is called an individual who is attained to view. Regarding this monk, I say that he has a task to do with heedfulness. Why is that? [I think:] 'Perhaps this venerable one, when making use of suitable resting places, associating with admirable friends, balancing his [mental] faculties, will reach & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here & now.' Envisioning this fruit of heedfulness for this monk, I say that he has a task to do with heedfulness.

第五章 ✩ 信解脱者 Saddhāvimutta [9]

Katamo ca, bhikkhave, puggalo ➎ saddhāvimutto. Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā honti, tathāgate cassa saddhā niviṭṭhā hoti mūlajātā patiṭṭhitā. Ayaṃ vuccati, bhikkhave, puggalo saddhāvimutto. Imassapi kho ahaṃ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi. Taṃ kissa hetu? Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyāti! Imaṃ kho ahaṃ, bhikkhave, imassa bhikkhuno appamādaphalaṃ sampassamāno ‘appamādena karaṇīyan’ti vadāmi.

比丘们！那么，什么人是 ➎ 信解脱者？诸比丘！在此，有这样一类人，他们没有以身触证并安住于那些超越色界的、无色的寂静解脱，但是，通过智慧的观照，他们的一部分漏已经断尽（但未完全断尽），并且他们对如来的信心已经稳固、扎根、确立。诸比丘！这样的人被称为‘信解脱者’。诸比丘！我也对这样的比丘说：‘应当努力不放逸。’为什么呢？[我想：]‘或许这位具寿，通过利用合适的住处、亲近善知识、平衡诸根——为了那个目标，善男子们正确地从家出家成为无家者——将会在当生当世，通过自己的证知和实证，达到并安住于梵行的最高目标！’诸比丘！我确实正看到了这位比丘不放逸的果报，所以我说：‘应当努力不放逸！’

And what is the individual released through conviction? There is the case where a certain individual does not remain touching with his body those peaceful liberations that transcend form, that are formless, but — having seen with discernment — some of his fermentations are ended, and his conviction in the Tathagata is settled, rooted, and established. This is called an individual who is released through conviction. Regarding this monk, I say that he has a task to do with heedfulness. Why is that? [I think:] 'Perhaps this venerable one, when making use of suitable resting places, associating with admirable friends, balancing his [mental] faculties, will reach & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here & now.' Envisioning this fruit of heedfulness for this monk, I say that he has a task to do with heedfulness.

第六章 ✩ 随法行者 Dhammānusārī [9]

Katamo ca, bhikkhave, puggalo ➏ dhammānusārī? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā [disvā āsavā aparikkhīṇā (sī. pī.)] honti, tathāgatappaveditā cassa dhammā paññāya mattaso nijjhānaṃ khamanti, api cassa ime dhammā honti, seyyathidaṃ – saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. Ayaṃ vuccati, bhikkhave, puggalo dhammānusārī. Imassapi kho ahaṃ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi. Taṃ kissa hetu? Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyāti! Imaṃ kho ahaṃ, bhikkhave, imassa bhikkhuno appamādaphalaṃ sampassamāno ‘appamādena karaṇīyan’ti vadāmi.

诸比丘！那么，什么人是 ➏ 随法行者？诸比丘！在此，有这样一类人，他们没有以身触证并安住于那些超越色界的、无色的寂静解脱，通过智慧的观照，他们的诸漏也尚未断尽，但是他们对于如来所宣说的法，以一定程度的智慧思量后能够信受。并且他们具备这些法：即信根、精进根、念根、定根、慧根。诸比丘！这样的人被称为‘随法行者’。比丘们！我也对这样的比丘说：‘应当努力不放逸。’为什么呢？[我想：]‘或许这位具寿，通过利用合适的住处、亲近善知识、平衡诸根——为了那个目标，善男子们正确地从家出家成为无家者——将会在当生当世，通过自己的证知和实证，达到并安住于梵行的最高目标！’诸比丘！我确实正看到了这位比丘不放逸的果报，所以我说：‘应当努力不放逸！’

And what is the individual who is a Dhamma-follower? There is the case where a certain individual does not remain touching with his body those peaceful liberations that transcend form, that are formless, nor — having seen with discernment — are his fermentations ended. But with a [sufficient] measure of reflection through discernment he has come to an agreement with the teachings proclaimed by the Tathagata. And he has these qualities: the faculty of conviction, the faculty of persistence, the faculty of mindfulness, the faculty of concentration, & the faculty of discernment. This is called an individual who is a Dhamma-follower. Regarding this monk, I say that he has a task to do with heedfulness. Why is that? [I think:] 'Perhaps this venerable one, when making use of suitable resting places, associating with admirable friends, balancing his [mental] faculties, will reach & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here & now.' Envisioning this fruit of heedfulness for this monk, I say that he has a task to do with heedfulness.

第七章 ✩ 随信行者 Saddhānusārī [9]

Katamo ca, bhikkhave, puggalo ➐ saddhānusārī? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phusitvā viharati, paññāya cassa disvā ekacce āsavā parikkhīṇā [disvā āsavā aparikkhīṇā (sī. pī.)] honti, tathāgate cassa saddhāmattaṃ hoti pemamattaṃ, api cassa ime dhammā honti, seyyathidaṃ – saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. Ayaṃ vuccati, bhikkhave, puggalo saddhānusārī. Imassapi kho ahaṃ, bhikkhave, bhikkhuno ‘appamādena karaṇīyan’ti vadāmi. Taṃ kissa hetu? Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyāti! Imaṃ kho ahaṃ, bhikkhave, imassa bhikkhuno appamādaphalaṃ sampassamāno ‘appamādena karaṇīyan’ti vadāmi.”

比丘们！那么，什么人是 ➐ 随信行者？诸比丘，在此，有这样一类人，他们没有以身触证并安住于那些超越色界的、无色的寂静解脱，通过智慧的观照，他们的诸漏也尚未断尽，但是他们对如来有一定程度的信心和爱敬。并且他们具备这些法：即信根、精进根、念根、定根、慧根。诸比丘！这样的人被称为‘随信行者’。诸比丘！我也对这样的比丘说：‘应当努力不放逸。’为什么呢？[我想：]‘或许这位具寿，通过利用合适的住处、亲近善知识、平衡诸根——为了那个目标，善男子们正确地从家出家成为无家者——将会在当生当世，通过自己的证知和实证，达到并安住于梵行的最高目标！’诸比丘！我确实正看到了这位比丘不放逸的果报，所以我说：‘应当努力不放逸！’”

And what is the individual who is a conviction-follower? There is the case where a certain individual does not remain touching with his body those peaceful liberations that transcend form, that are formless, nor — having seen with discernment — are his fermentations ended. But he has a [sufficient] measure of conviction in & love for the Tathagata. And he has these qualities: the faculty of conviction, the faculty of persistence, the faculty of mindfulness, the faculty of concentration, & the faculty of discernment. This is called an individual who is a conviction-follower. Regarding this monk, I say that he has a task to do with heedfulness. Why is that? [I think:] 'Perhaps this venerable one, when making use of suitable resting places, associating with admirable friends, balancing his [mental] faculties, will reach & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here & now.' Envisioning this fruit of heedfulness for this monk, I say that he has a task to do with heedfulness."

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第八品 ✫ 完全智的次第 The Attainment of Gnosis is after Gradual Practice [10]

﹝第十卷 ➲﹞ 183. “Nāhaṃ, bhikkhave, ādikeneva aññārādhanaṃ vadāmi;

“诸比丘！我不说：‘仅凭最初的努力就能成就完全智（aññā，即阿罗汉智）。’

"Monks, I do not say that the attainment of gnosis is all at once.

api ca, bhikkhave, anupubbasikkhā anupubbakiriyā anupubbapaṭipadā aññārādhanā hoti.

而是，诸比丘！通过次第学习、次第行动、次第实践，才能成就完全智。

Rather, the attainment of gnosis is after gradual training, gradual action, gradual practice.

Kathañca, bhikkhave, anupubbasikkhā anupubbakiriyā anupubbapaṭipadā aññārādhanā hoti?

那么，诸比丘！如何通过次第学习、次第行动、次第实践，而成就完全智呢？

And how is there the attainment of gnosis after gradual training, gradual action, gradual practice?

第一章 ✩ 生信 [10]

Idha, bhikkhave, saddhājāto upasaṅkamati,

诸比丘，在此，① 当信心生起时，他就去亲近（导师）；

There is the case where, when conviction has arisen, one visits [a teacher].

第二章 ✩ 往诣 [10]

upasaṅkamanto payirupāsati,

② 亲近之后，他就恭敬承事；

Having visited, one grows close.

第三章 ✩ 恭敬 [10]

payirupāsanto sotaṃ odahati,

③ 恭敬承事时，他就倾耳聆听；

Having grown close, one lends ear.

第四章 ✩ 倾耳 [10]

ohitasoto dhammaṃ suṇāti,

④ 倾耳聆听时，他就听闻正法；

Having lent ear, one hears the Dhamma.

第五章 ✩ 闻法 [10]

sutvā dhammaṃ dhāreti,

⑤ 听闻正法后，他就忆持不忘；

Having heard the Dhamma, one remembers it.

第六章 ✩ 对法忆持 [10]

dhatānaṃ [dhātānaṃ (ka.)] dhammānaṃ atthaṃ upaparikkhati,

⑥ 忆持正法后，他就省察法义；

Remembering, one penetrates the meaning of the teachings.

第七章 ✩ 观察法义 [10]

atthaṃ upaparikkhato dhammā nijjhānaṃ khamanti,

⑦ 省察法义后，他就于法获得认可和忍耐（理解接受）；

Penetrating the meaning, one comes to an agreement through pondering the teachings.

第八章 ✩ 对法理解 [10]

dhammanijjhānakkhantiyā sati chando jāyati,

⑧ 当于法获得认可和忍耐时，志欲就生起了；

There being an agreement through pondering the teachings, desire arises.

第九章 ✩ 志欲 [10]

chandajāto ussahati,

⑨ 志欲生起后，他就努力实行；

When desire has arisen, one is willing.

第十章 ✩ 力行 [10]

ussāhetvā tuleti,

⑩ 努力实行后，他就审察衡量；

When one is willing, one contemplates.

第十一章 ✩ 检验 [10]

tulayitvā padahati,

⑪ 审察衡量后，他就精进修行；

Having contemplated, one makes an exertion.

第十二章 ✩ 精勤 [10]

pahitatto

⑫ 正精进修行时，

Having made an exertion,

第十三章 ✩ 自证最上谛 [10]

samāno kāyena ceva paramasaccaṃ sacchikaroti,

⑬ 他就以身亲证最高真谛，
one realizes with the body the ultimate truth

第十四章 ✩ 通达最上谛见 [10]

paññāya ca naṃ ativijjha passati.

⑭ 并且以慧对其（最高真谛）彻底通达、明见。

and, having penetrated it with discernment, sees it.

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第九品 ✫ 陷入邪道的因缘 [10] The Wrong Way

第一章 ✩ 无信 [10]

Sāpi nāma, bhikkhave, saddhā nāhosi;

诸比丘！确实， ① 如果没有那信心；

Now, monks, there hasn't been that conviction,

第二章 ✩ 无往诣 [10]

tampi nāma, bhikkhave, upasaṅkamanaṃ nāhosi;

诸比丘！确实， ② 就没有那亲近；
there hasn't been that visiting,

第三章 ✩ 无恭敬 [10]

sāpi nāma, bhikkhave, payirupāsanā nāhosi;

诸比丘！确实， ③ 就没有那恭敬承事；
there hasn't been that growing close

第四章 ✩ 无倾耳 [10]

tampi nāma, bhikkhave, sotāvadhānaṃ nāhosi;

诸比丘！确实， ④ 就没有那倾耳聆听；

... that lending ear

第五章 ✩ 无听法 [10]

tampi nāma, bhikkhave, dhammassavanaṃ nāhosi;

诸比丘！确实， ⑤ 就没有那听闻正法；

... that hearing of the Dhamma

第六章 ✩ 无忆持法 [10]

sāpi nāma, bhikkhave, dhammadhāraṇā nāhosi;

诸比丘！确实， ⑥ 就没有那忆持正法；

... that remembering

第七章 ✩ 无观察法义 [10]

sāpi nāma, bhikkhave, atthūpaparikkhā nāhosi;

诸比丘！确实， ⑦ 就没有那省察法义；

... that penetration of the meaning of the teachings

第八章 ✩ 无理解法 [10]

sāpi nāma, bhikkhave, dhammanijjhānakkhanti nāhosi;

诸比丘！确实， ⑧ 就没有那对法的认可和忍耐；

... that agreement through pondering the teachings

第九章 ✩ 无志欲 [10]

sopi nāma, bhikkhave, chando nāhosi;

诸比丘！确实， ⑨ 就没有那志欲；

... that desire

第十章 ✩ 无力行 [10]

sopi nāma, bhikkhave, ussāho nāhosi;

诸比丘！确实， ⑩ 就没有那努力实行；

... that willingness

第十一章 ✩ 无检验 [10]

sāpi nāma, bhikkhave, tulanā nāhosi;

诸比丘！确实， ⑪ 就没有那审察衡量；

... that contemplation

第十二章 ✩ 无精勤 [10]

tampi nāma, bhikkhave, padhānaṃ nāhosi.

诸比丘！确实， ⑫ 就没有那精进修行。

... that exertion.

第十三章 ✩ 陷于谬道 [10]

Vippaṭipannāttha, bhikkhave,

诸比丘！你们， ⑬ 就走入了歧途；

You have lost the way, monks.

第十四章 ✩ 陷于邪道 [10]

micchāpaṭipannāttha, bhikkhave.

诸比丘！你们， ⑭ 就走入了邪道；

You have gone the wrong way, monks.

Kīva dūrevime, bhikkhave, moghapurisā apakkantā imamhā dhammavinayā.

诸比丘！看这些愚痴的人，离这法与律多么遥远啊！

How far have you strayed, foolish men, from this Dhamma & Discipline!

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第十品 ✫ 四句解说 Four-Phrased Statement [11]

﹝第十一卷 ➲﹞ 184. “Atthi, bhikkhave, catuppadaṃ veyyākaraṇaṃ yassuddiṭṭhassa viññū puriso nacirasseva paññāyatthaṃ ājāneyya. Uddisissāmi vo [uddiṭṭhassāpi (ka.)], bhikkhave, ājānissatha me tan”ti?

诸比丘！有一个四句的解说，当它被诵出时，有智慧的人不用多久就能通过智慧了知其意义。诸比丘！我将为你们诵出，你们能从我这里学到它吗？”

"Monks, there is a four-phrased statement that, when it is recited, a wise man will in no long time learn the meaning through discernment. I will recite it, and you learn it from me."

“Ke ca mayaṃ, bhante, ke ca dhammassa aññātāro”ti?

那些比丘问道：“世尊！但我们是谁呢？法的了知者又是谁呢？”（意指自己根器不够）

"But, lord, who are we to be learners of the Dhamma?"

Yopi so, bhikkhave, satthā āmisagaru āmisadāyādo āmisehi saṃsaṭṭho viharati tassa pāyaṃ evarūpī paṇopaṇaviyā na upeti – ‘evañca no assa atha naṃ kareyyāma, na ca no evamassa na naṃ kareyyāmā’ti, kiṃ pana, bhikkhave, yaṃ tathāgato sabbaso āmisehi visaṃsaṭṭho viharati.

世尊说：“诸比丘！即使是那样一位注重利养、继承利养、与利养厮混而住的导师，他的弟子们也不该有这样讨价还价的心态：‘如果我们得到这个，我们就做；如果我们得不到，我们就不做。’何况是对于完全脱离利养而住的如来呢？

"Monks, even with a teacher devoted to material things, an heir of material things, who lives attached to material things, this sort of haggling [by his students] wouldn't be proper: 'If we get this, we'll do it; if we don't, we won't.' So how could it be with regard to the Tathagata, who dwells entirely detached from material things?

第一章 ✩ 不知师的教说 [11]

Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya [pariyogāya (sī. pī. ka.), pariyogayha (syā. kaṃ.)] vattato ayamanudhammo hoti – ‘satthā bhagavā, sāvakohamasmi; jānāti bhagavā, nāhaṃ jānāmī’ti.

诸比丘！对于在导师的教导中深入探求并依之而行的有信弟子来说，这符合于法：㊀‘世尊是导师，我是弟子；世尊了知，我不了知。’

"For a disciple who has conviction in the Teacher's message & lives to penetrate it, what accords with the Dhamma is this: 'The Blessed One is the Teacher, I am a disciple. He is the one who knows, not I.'

第二章 ✩ 兴隆师的教说 [11]

Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ruḷhanīyaṃ [rumhaniyaṃ (sī. pī.)] satthusāsanaṃ hoti ojavantaṃ.

诸比丘！对于在导师的教导中深入探求并依之而行的有信弟子来说，应：㊁‘导师的教导是能使人成长、富有滋养的。’

For a disciple who has conviction in the Teacher's message & lives to penetrate it, the Teacher's message is healing & nourishing.

第三章 ✩ 无止息的精进 [11]

Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato ayamanudhammo hoti – ‘kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upasussatu [upasussatu sarīre (sī.), sarīre avasussatu (ka.)] maṃsalohitaṃ, yaṃ taṃ purisathāmena purisavīriyena purisaparakkamena pattabbaṃ na taṃ apāpuṇitvā vīriyassa saṇṭhānaṃ [santhānaṃ (sī. syā. pī.)] bhavissatī’ti.

诸比丘！对于在导师的教导中深入探求并依之而行的有信弟子来说，这符合于法：㊂‘愿我身上的皮、腱、骨存留，血肉枯干，只要是凭人的坚定、人的精进、人的勇猛所能达到的，若尚未达到，我的精进绝不停止！’

For a disciple who has conviction in the Teacher's message & lives to penetrate it, what accords with the Dhamma is this: 'Gladly would I let the flesh & blood in my body dry up, leaving just the skin, tendons, & bones, but if I have not attained what can be reached through human firmness, human persistence, human striving, there will be no relaxing my persistence.'

第四章 ✩ 四果中的一果 [11]

Saddhassa, bhikkhave, sāvakassa satthusāsane pariyogāhiya vattato dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti. Idamavoca bhagavā.

诸比丘！对于在导师的教导中深入探求并依之而行的有信弟子来说，可以期望两种果位中的一种：㊃‘或于现法成就完全智（阿罗汉果），或于尚有余依（未般涅槃）时证得不还位（阿那含果）。’”世尊说完这番话。

For a disciple who has conviction in the Teacher's message & lives to penetrate it, one of two fruits can be expected: either gnosis here & now, or — if there be any remnant of clinging-sustenance — non-return." That is what the Blessed One said.

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第十一品 ✫ 结 语 Epilog [11]

Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

那些比丘心满意足、

欢喜信受，世尊所说的话！

Gratified, the monks delighted in the Blessed One's words.

Kīṭāgirisuttaṃ niṭṭhitaṃ dasamaṃ.

枳吒山邑经 ～比丘品‧第十经终

At Kitagiri: the Tenth.

～《中部经典‧比丘品‧Kīṭāgirisutta 枳吒山邑经》(MN 70, 174-184)

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《2》Majjhimapaṇṇāsapāḷi 中分五十经篇 (MN 51-100, 1-486)/3. Paribbājakavagga 游方者品 (MN 71-80, 185-281)”

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【经名】 3.1 Tevijjavacchasutta 婆蹉三明经 (MN 71, 185-186)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Paribbājakavaggo

1. Tevijjavacchasuttaṃ

185. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena vacchagotto paribbājako ekapuṇḍarīke paribbājakārāme paṭivasati. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi. Atha kho bhagavato etadahosi – “atippago kho tāva vesāliyaṃ piṇḍāya carituṃ; yaṃnūnāhaṃ yena ekapuṇḍarīko paribbājakārāmo yena vacchagotto paribbājako tenupasaṅkameyyan”ti. Atha kho bhagavā yena ekapuṇḍarīko paribbājakārāmo yena vacchagotto paribbājako tenupasaṅkami. Addasā kho vacchagotto paribbājako bhagavantaṃ dūratova āgacchantaṃ. Disvāna bhagavantaṃ etadavoca – “etu kho, bhante, bhagavā. Svāgataṃ [sāgataṃ (sī. pī.)], bhante, bhagavato. Cirassaṃ kho, bhante, bhagavā imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya. Nisīdatu, bhante, bhagavā idamāsanaṃ paññattan”ti. Nisīdi bhagavā paññatte āsane. Vacchagottopi kho paribbājako aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca – “sutaṃ metaṃ, bhante – ‘samaṇo 乔达摩 sabbaññū sabbadassāvī, aparise+saṃ ñāṇadassanaṃ paṭijānāti, carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitan’ti. Ye te, bhante, evamāhaṃsu – ‘samaṇo 乔达摩 sabbaññū sabbadassāvī, aparisesaṃ ñāṇadassanaṃ paṭijānāti, carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitan’ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī”ti? “Ye te, vaccha, evamāhaṃsu – ‘samaṇo 乔达摩 sabbaññū sabbadassāvī, aparisesaṃ ñāṇadassanaṃ paṭijānāti, carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitan’ti, na me te vuttavādino, abbhācikkhanti ca pana maṃ asatā abhūtenā”ti.

186. “Kathaṃ byākaramānā pana mayaṃ, bhante, vuttavādino ceva bhagavato assāma, na ca bhagavantaṃ abhūtena abbhācikkheyyāma, dhammassa cānudhammaṃ byākareyyāma, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgaccheyyā”ti?

“‘Tevijjo samaṇo 乔达摩’ti kho, vaccha, byākaramāno vuttavādī ceva me assa, na ca maṃ abhūtena abbhācikkheyya, dhammassa cānudhammaṃ byākareyya, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgaccheyya. Ahañhi, vaccha, yāvadeva ākaṅkhāmi anekavihitaṃ pubbenivāsaṃ anussarāmi, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Ahañhi, vaccha, yāvadeva ākaṅkhāmi dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate…pe… yathākammūpage satte pajānāmi. Ahañhi, vaccha, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharāmi.

“‘Tevijjo samaṇo 乔达摩’ti kho, vaccha, byākaramāno vuttavādī ceva me assa, na ca maṃ abhūtena abbhācikkheyya, dhammassa cānudhammaṃ byākareyya, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgaccheyyā”ti.

Evaṃ vutte, vacchagotto paribbājako bhagavantaṃ etadavoca – “atthi nu kho, bho 乔达摩, koci gihī gihisaṃyojanaṃ appahāya kāyassa bhedā dukkhassantakaro”ti? “Natthi kho, vaccha, koci gihī gihisaṃyojanaṃ appahāya kāyassa bhedā dukkhassantakaro”ti.

“Atthi pana, bho 乔达摩, koci gihī gihisaṃyojanaṃ appahāya kāyassa bhedā saggūpago”ti? “Na kho, vaccha, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye gihī gihisaṃyojanaṃ appahāya kāyassa bhedā saggūpagā”ti [“atthi kho vaccha koci gihī gihisaṃyojanaṃ appahāya kāyassa bhedā saggūpagoti”. (ka.)].

“Atthi nu kho, bho 乔达摩, koci ājīvako [ājīviko (ka.)] kāyassa bhedā dukkhassantakaro”ti? “Natthi kho, vaccha, koci ājīvako kāyassa bhedā dukkhassantakaro”ti.

“Atthi pana, bho 乔达摩, koci ājīvako kāyassa bhedā saggūpago”ti? “Ito kho so, vaccha, ekanavuto kappo [ito ko vaccha ekanavute kappe (ka.)] yamahaṃ anussarāmi, nābhijānāmi kañci ājīvakaṃ saggūpagaṃ aññatra ekena; sopāsi kammavādī kiriyavādī”ti. “Evaṃ sante, bho 乔达摩, suññaṃ aduṃ titthāyatanaṃ antamaso saggūpagenapī”ti? “Evaṃ, vaccha, suññaṃ aduṃ titthāyatanaṃ antamaso saggūpagenapī”ti.

Idamavoca bhagavā. Attamano vacchagotto paribbājako bhagavato bhāsitaṃ abhinandīti.

Tevijjavacchasuttaṃ niṭṭhitaṃ paṭhamaṃ.

☸---------------------------------------------------------------------

第三品 游方者品 Paribbājakavaggo

第七十一 婆蹉三明经 Tevijjavacchasuttaṃ

如是我闻。

一时，世尊住在毗舍离域的大林重阁讲堂。那时，有一位婆蹉姓的游方者，定居在游方者园名叫耶伽芬多利伽的地方。这时，世尊早晨穿好衣服，拿着衣钵，进入毗舍离城乞食。那时，世尊心里想：“现在到毗舍离城乞食还太早，我不如去游方者园耶伽芬多利伽那里拜访婆蹉姓的游方者吧！”于是，世尊前往游方者园耶伽芬多利伽，去见婆蹉姓的游方者。婆蹉姓的游方者远远看见世尊来了，见到世尊后，说道：“师尊！世尊，欢迎到来！师尊！欢迎世尊！师尊！您终于抽空来到这里了。师尊！世尊请坐，这里已经铺设好座位了。”世尊便在铺设好的座位上坐下，婆蹉姓的游方者也拿了一个较低的座位，坐在一旁。坐在一旁的婆蹉姓游方者对世尊说：

“世尊！我曾这样听说：‘沙门乔达摩是一切知者，一切见者，承认自己拥有完全的知见，自称：“我无论行走、站立、睡觉、醒着，知见都恒常不断地现起。”’世尊！那些说‘沙门乔达摩是一切知者，一切见者，承认自己拥有完全的知见，自称：“我无论行走、站立、睡觉、醒着，知见都恒常不断地现起。”’的人，世尊！他们说的是否符合您所说的？还是用不真实的话诬蔑世尊呢？他们对法的解释是否符合法呢？在与其他同道辩论时，是否不会导致被诃责的境地呢？”

[世尊说：]“婆蹉！那些说：‘沙门乔达摩是一切知者，一切见者，承认自己拥有完全的知见，自称：“我无论行走、站立、睡觉、醒着，知见都恒常不断地现起。”’的人，他们说的并不符合我所说的，他们是用不实的、虚假的话诽谤我。”

[婆蹉说：]“世尊！那么我们应该怎样说，才算是符合世尊所说的，不是用不实的话诬蔑世尊，并且对法的解释符合法，在与其他同道辩论时，不至于被诃责呢？”

[世尊说：]“婆蹉！如果说‘沙门乔达摩拥有三明’，那么对我来说，就是符合我所说的，不是用不实的话诽谤我，并且对法的解释符合法，在与其他同道辩论时，也不会导致被诃责的境地。婆蹉！只要我愿意，我就能回忆起种种过去的生命状态，例如：一生、二生……等等……像这样回忆起具有具体形象和细节状况的种种过去的生命状态。婆蹉！只要我愿意，我就能以清净、超越常人的天眼，看见众生的生、死、卑贱、高贵、美貌、丑陋、幸运、不幸……等等……了知众生随着他们的业力流转。婆蹉！我确实因为灭尽了所有烦恼（漏），在当下就亲自证知、亲自证实了无烦恼的心解脱、慧解脱，并且安住于其中。婆蹉！如果说：‘沙门乔达摩拥有三明’，那么对我来说，就是符合我所说的，不是用不实的话诽谤我，并且对法的解释符合法，在与其他同道辩论时，也不会导致被诃责的境地。”

这样说完后，婆蹉姓的游方者对世尊说：“尊敬的乔达摩！是否真的有任何在家人，没有舍断在家生活的束缚（结），而在身体败坏、生命终结时，能够达到苦的终点[证得阿罗汉果]呢？”

[世尊说：]“婆蹉！确实没有任何在家人，在没有舍断在家生活的束缚（结）的情况下，于身体败坏、生命终结时能够证得此圣果。”

[婆蹉说：]“尊敬的乔达摩！那是否有任何在家人，没有舍断在家生活的束缚（结），而在身体败坏、生命终结时能够升到天界呢？”

[世尊说：]“婆蹉！在家人没有舍断在家生活的束缚（结），身体败坏后升到天界的，不止一百、不止二百、不止三百、不止四百、不止五百，甚至更多。”

[婆蹉说：]“尊敬的乔达摩！是否有任何邪命外道（裸行者等），在身体败坏、生命终结时能够证得涅槃圣果呢？”

[世尊说：]“婆蹉！没有任何邪命外道，在身体败坏、生命终结时能够达到苦的彼岸（涅槃）。”

[婆蹉说：]“尊敬的乔达摩！那是否有任何邪命外道，在身体败坏后能够升到天界呢？”

[世尊说：]“婆蹉！确实，从现在往前追溯九十一劫以来，据我回忆，我从未知道有任何邪命外道能够升到天界，只有一个例外，但他也是一位相信业力、奉行业力论的人。”

[婆蹉说：]“尊敬的乔达摩！既然如此，那么那个外道的立足点（教法）是空洞的，连升天的可能性都落空了吗？”

[世尊说：]“婆蹉！是的，正是如此，那个外道所依据的境界[是空洞的]，连升天的可能性也是空洞的！”

世尊说完这些话后，婆蹉姓的游方者对世尊所说的感到喜悦，欢喜信受。

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《2》Majjhimapaṇṇāsapāḷi 中分五十经篇 (MN 51-100, 1-486)/3. Paribbājakavagga 游方者品 (MN 71-80, 185-281)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2 Aggivacchasutta 婆蹉火喻经 (MN 72, 187-192)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Aggivacchasuttaṃ

187. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho vacchagotto paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca –

“Kiṃ nu kho, bho 乔达摩, ‘sassato loko, idameva saccaṃ moghamaññan’ti – evaṃdiṭṭhi [evaṃdiṭṭhī (sī. syā. kaṃ. ka.)] bhavaṃ 乔达摩”ti? “Na kho ahaṃ, vaccha, evaṃdiṭṭhi – ‘sassato loko, idameva saccaṃ moghamaññan’”ti.

“Kiṃ pana, bho 乔达摩, ‘asassato loko, idameva saccaṃ moghamaññan’ti – evaṃdiṭṭhi bhavaṃ 乔达摩”ti? “Na kho ahaṃ, vaccha, evaṃdiṭṭhi – ‘asassato loko, idameva saccaṃ moghamaññan’”ti.

“Kiṃ nu kho, bho 乔达摩, ‘antavā loko, idameva saccaṃ moghamaññan’ti – evaṃdiṭṭhi bhavaṃ 乔达摩”ti? “Na kho ahaṃ, vaccha, evaṃdiṭṭhi – ‘antavā loko, idameva saccaṃ moghamaññan’”ti.

“Kiṃ pana, bho 乔达摩, ‘anantavā loko, idameva saccaṃ moghamaññan’ti – evaṃdiṭṭhi bhavaṃ 乔达摩”ti? “Na kho ahaṃ, vaccha, evaṃdiṭṭhi – ‘anantavā loko, idameva saccaṃ moghamaññan’”ti.

“Kiṃ nu kho, bho 乔达摩, ‘taṃ jīvaṃ taṃ sarīraṃ, idameva saccaṃ moghamaññan’ti – evaṃdiṭṭhi bhavaṃ 乔达摩”ti? “Na kho ahaṃ, vaccha, evaṃdiṭṭhi – ‘taṃ jīvaṃ taṃ sarīraṃ, idameva saccaṃ moghamaññan’”ti.

“Kiṃ pana, bho 乔达摩, ‘aññaṃ jīvaṃ aññaṃ sarīraṃ, idameva saccaṃ moghamaññan’ti – evaṃdiṭṭhi bhavaṃ 乔达摩”ti? “Na kho ahaṃ, vaccha, evaṃdiṭṭhi – ‘aññaṃ jīvaṃ aññaṃ sarīraṃ, idameva saccaṃ moghamaññan’”ti.

“Kiṃ nu kho, bho 乔达摩, ‘hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’ti – evaṃdiṭṭhi bhavaṃ 乔达摩”ti? “Na kho ahaṃ, vaccha, evaṃdiṭṭhi – ‘hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’”ti.

“Kiṃ pana, bho 乔达摩, ‘na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’ti – evaṃdiṭṭhi bhavaṃ 乔达摩”ti? “Na kho ahaṃ, vaccha, evaṃdiṭṭhi – ‘na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’”ti.

“Kiṃ nu kho, bho 乔达摩, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’ti – evaṃdiṭṭhi bhavaṃ 乔达摩”ti? “Na kho ahaṃ, vaccha, evaṃdiṭṭhi – ‘hoti ca na ca hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’”ti.

“Kiṃ pana, bho 乔达摩, ‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’ti – evaṃdiṭṭhi bhavaṃ 乔达摩”ti? “Na kho ahaṃ, vaccha, evaṃdiṭṭhi – ‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’”ti.

188. “‘Kiṃ nu kho, bho 乔达摩, sassato loko, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ 乔达摩’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi – sassato loko, idameva saccaṃ moghamaññan’ti vadesi [moghamaññantīti vadesi (sī.), moghamaññanti iti vadesi (?)]. ‘Kiṃ pana, bho 乔达摩, asassato loko, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ 乔达摩’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi – asassato loko, idameva saccaṃ moghamaññan’ti vadesi. ‘Kiṃ nu kho, bho 乔达摩, antavā loko, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ 乔达摩’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi – antavā loko, idameva saccaṃ moghamaññan’ti vadesi. ‘Kiṃ pana, bho 乔达摩, anantavā loko, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ 乔达摩’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi – anantavā loko, idameva saccaṃ moghamaññan’ti vadesi. ‘Kiṃ nu kho, bho 乔达摩, taṃ jīvaṃ taṃ sarīraṃ, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ 乔达摩’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi – taṃ jīvaṃ taṃ sarīraṃ, idameva saccaṃ moghamaññan’ti vadesi. ‘Kiṃ pana, bho 乔达摩, aññaṃ jīvaṃ aññaṃ sarīraṃ, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ 乔达摩’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi – aññaṃ jīvaṃ aññaṃ sarīraṃ, idameva saccaṃ moghamaññan’ti vadesi. ‘Kiṃ nu kho, bho 乔达摩, hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ 乔达摩’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi – hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’ti vadesi.

“‘Kiṃ pana, bho 乔达摩, na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ 乔达摩’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi – na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’ti vadesi. ‘Kiṃ nu kho, bho 乔达摩, hoti ca na ca hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ 乔达摩’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi – hoti ca na ca hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’ti vadesi. ‘Kiṃ pana, bho 乔达摩, neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavaṃ 乔达摩’ti iti puṭṭho samāno ‘na kho ahaṃ, vaccha, evaṃdiṭṭhi – neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’ti vadesi.

“Kiṃ pana bho 乔达摩 ādīnavaṃ sampassamāno evaṃ imāni sabbaso diṭṭhigatāni anupagato”ti?

189. “‘Sassato loko’ti kho, vaccha, diṭṭhigatametaṃ diṭṭhigahanaṃ diṭṭhikantāro [diṭṭhikantāraṃ (sī. pī.)] diṭṭhivisūkaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ sadukkhaṃ savighātaṃ saupāyāsaṃ sapariḷāhaṃ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati. ‘Asassato loko’ti kho, vaccha…pe… ‘antavā loko’ti kho, vaccha…pe… ‘anantavā loko’ti kho, vaccha…pe… ‘taṃ jīvaṃ taṃ sarīran’ti kho, vaccha…pe… ‘aññaṃ jīvaṃ aññaṃ sarīran’ti kho, vaccha…pe… ‘hoti tathāgato paraṃ maraṇā’ti kho, vaccha …pe… ‘na hoti tathāgato paraṃ maraṇā’ti kho, vaccha…pe… ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti kho, vaccha…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti kho, vaccha, diṭṭhigatametaṃ diṭṭhigahanaṃ diṭṭhikantāro diṭṭhivisūkaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ sadukkhaṃ savighātaṃ saupāyāsaṃ sapariḷāhaṃ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati. Imaṃ kho ahaṃ, vaccha, ādīnavaṃ sampassamāno evaṃ imāni sabbaso diṭṭhigatāni anupagato”ti.

“Atthi pana bhoto 乔达摩ssa kiñci diṭṭhigatan”ti? “Diṭṭhigatanti kho, vaccha, apanītametaṃ tathāgatassa. Diṭṭhañhetaṃ, vaccha, tathāgatena – ‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo; iti saṅkhārā, iti saṅkhārānaṃ samudayo, iti saṅkhārānaṃ atthaṅgamo; iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti. Tasmā tathāgato sabbamaññitānaṃ sabbamathitānaṃ sabbaahaṃkāramamaṃkāramānānusayānaṃ khayā virāgā nirodhā cāgā paṭinissaggā anupādā vimuttoti vadāmī”ti.

190. “Evaṃ vimuttacitto pana, bho 乔达摩, bhikkhu kuhiṃ upapajjatī”ti? “Upapajjatīti kho, vaccha, na upeti”. “Tena hi, bho 乔达摩, na upapajjatī”ti? “Na upapajjatīti kho, vaccha, na upeti”. “Tena hi, bho 乔达摩, upapajjati ca na ca upapajjatī”ti? “Upapajjati ca na ca upapajjatīti kho, vaccha, na upeti”. “Tena hi, bho 乔达摩, neva upapajjati na na upapajjatī”ti? “Neva upapajjati na na upapajjatīti kho, vaccha, na upeti”.

“‘Evaṃ vimuttacitto pana, bho 乔达摩, bhikkhu kuhiṃ upapajjatī’ti iti puṭṭho samāno ‘upapajjatīti kho, vaccha, na upetī’ti vadesi. ‘Tena hi, bho 乔达摩, na upapajjatī’ti iti puṭṭho samāno ‘na upapajjatīti kho, vaccha, na upetī’ti vadesi. ‘Tena hi, bho 乔达摩, upapajjati ca na ca upapajjatī’ti iti puṭṭho samāno ‘upapajjati ca na ca upapajjatīti kho, vaccha, na upetī’ti vadesi. ‘Tena hi, bho 乔达摩, neva upapajjati na na upapajjatī’ti iti puṭṭho samāno ‘neva upapajjati na na upapajjatīti kho, vaccha, na upetī’ti vadesi. Etthāhaṃ, bho 乔达摩, aññāṇamāpādiṃ, ettha sammohamāpādiṃ. Yāpi me esā bhoto 乔达摩ssa purimena kathāsallāpena ahu pasādamattā sāpi me etarahi antarahitā”ti. “Alañhi te, vaccha, aññāṇāya, alaṃ sammohāya. Gambhīro hāyaṃ, vaccha, dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. So tayā dujjāno aññadiṭṭhikena aññakhantikena aññarucikena aññatrayogena [aññatrāyogena (dī. ni. 1.420)] aññatrācariyakena” [aññatthācariyakena (sī. syā. kaṃ. pī.)].

191. “Tena hi, vaccha, taññevettha paṭipucchissāmi; yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, vaccha, sace te purato aggi jaleyya, jāneyyāsi tvaṃ – ‘ayaṃ me purato aggi jalatī’”ti? “Sace me, bho 乔达摩, purato aggi jaleyya, jāneyyāhaṃ – ‘ayaṃ me purato aggi jalatī’”ti.

“Sace pana taṃ, vaccha, evaṃ puccheyya – ‘yo te ayaṃ purato aggi jalati ayaṃ aggi kiṃ paṭicca jalatī’ti, evaṃ puṭṭho tvaṃ, vaccha, kinti byākareyyāsī”ti? “Sace maṃ, bho 乔达摩, evaṃ puccheyya – ‘yo te ayaṃ purato aggi jalati ayaṃ aggi kiṃ paṭicca jalatī’ti, evaṃ puṭṭho ahaṃ, bho 乔达摩, evaṃ byākareyyaṃ – ‘yo me ayaṃ purato aggi jalati ayaṃ aggi tiṇakaṭṭhupādānaṃ paṭicca jalatī’”ti.

“Sace te, vaccha, purato so aggi nibbāyeyya, jāneyyāsi tvaṃ – ‘ayaṃ me purato aggi nibbuto’”ti? “Sace me, bho 乔达摩, purato so aggi nibbāyeyya, jāneyyāhaṃ – ‘ayaṃ me purato aggi nibbuto’”ti.

“Sace pana taṃ, vaccha, evaṃ puccheyya – ‘yo te ayaṃ purato aggi nibbuto so aggi ito katamaṃ disaṃ gato – puratthimaṃ vā dakkhiṇaṃ vā pacchimaṃ vā uttaraṃ vā’ti, evaṃ puṭṭho tvaṃ, vaccha, kinti byākareyyāsī”ti? “Na upeti, bho 乔达摩, yañhi so, bho 乔达摩, aggi tiṇakaṭṭhupādānaṃ paṭicca ajali [jalati (syā. kaṃ. ka.)] tassa ca pariyādānā aññassa ca anupahārā anāhāro nibbuto tveva saṅkhyaṃ gacchatī”ti.

192. “Evameva kho, vaccha, yena rūpena tathāgataṃ paññāpayamāno paññāpeyya taṃ rūpaṃ tathāgatassa pahīnaṃ ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ. Rūpasaṅkhayavimutto [rūpasaṅkhāvimutto (sī. syā. kaṃ. pī.) evaṃ vedanāsaṅkhayādīsupi] kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho – seyyathāpi mahāsamuddo. Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti.

“Yāya vedanāya tathāgataṃ paññāpayamāno paññāpeyya sā vedanā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Vedanāsaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho – seyyathāpi mahāsamuddo. Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti.

“Yāya saññāya tathāgataṃ paññāpayamāno paññāpeyya sā saññā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Saññāsaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho – seyyathāpi mahāsamuddo. Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti.

“Yehi saṅkhārehi tathāgataṃ paññāpayamāno paññāpeyya te saṅkhārā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Saṅkhārasaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho – seyyathāpi mahāsamuddo. Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti.

“Yena viññāṇena tathāgataṃ paññāpayamāno paññāpeyya taṃ viññāṇaṃ tathāgatassa pahīnaṃ ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ. Viññāṇasaṅkhayavimutto kho, vaccha, tathāgato gambhīro appameyyo duppariyogāḷho – seyyathāpi mahāsamuddo. Upapajjatīti na upeti, na upapajjatīti na upeti, upapajjati ca na ca upapajjatīti na upeti, neva upapajjati na na upapajjatīti na upeti”.

Evaṃ vutte, vacchagotto paribbājako bhagavantaṃ etadavoca – “seyyathāpi, bho 乔达摩, gāmassa vā nigamassa vā avidūre mahāsālarukkho. Tassa aniccatā sākhāpalāsā palujjeyyuṃ [sākhāpalāsaṃ palujjeyya], tacapapaṭikā palujjeyyuṃ, pheggū palujjeyyuṃ [pheggu palujjeyya (sī. syā. kaṃ. pī.)]; so aparena samayena apagatasākhāpalāso apagatatacapapaṭiko apagataphegguko suddho assa, sāre patiṭṭhito; evameva bhoto 乔达摩ssa pāvacanaṃ apagatasākhāpalāsaṃ apagatatacapapaṭikaṃ apagatapheggukaṃ suddhaṃ, sāre patiṭṭhitaṃ. Abhikkantaṃ, bho 乔达摩…pe… upāsakaṃ maṃ bhavaṃ 乔达摩 dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.

Aggivacchasuttaṃ niṭṭhitaṃ dutiyaṃ.

☸---------------------------------------------------------------------

第七十二 婆蹉火喻经 Aggivacchasuttaṃ

如是我闻。

一时，世尊住在舍卫城的祇陀林给孤独园。那时，婆蹉姓的游方者来到世尊那里。到了之后，向世尊问候，相互说了些友善客气的话后，坐在一旁。坐在一旁的婆蹉姓游方者对世尊说：

“尊敬的乔达摩！究竟是这样吗：‘世界是常住的，只有这才是真理，其他都是虚假的。’尊敬的乔达摩持有这样的见解吗？”[世尊说：]“婆蹉！我确实没有‘世界是常住的，只有这才是真理，其他都是虚假的’这种见解。”

[婆蹉说：]“尊敬的乔达摩！那么，究竟是这样吗：‘世界是非常住的，只有这才是真理，其他都是虚假的。’尊敬的乔达摩持有这样的见解吗？”[世尊说：]“婆蹉！我确实没有‘世界是非常住的，只有这才是真理，其他都是虚假的’这种见解。”

[婆蹉说：]“尊敬的乔达摩！那么，究竟是这样吗：‘世界是有边界的，只有这才是真理，其他都是虚假的。’尊敬的乔达摩持有这样的见解吗？”[世尊说：]“婆蹉！我确实没有‘世界是有边界的，只有这才是真理，其他都是虚假的’这种见解。”

[婆蹉说：]“尊敬的乔达摩！那么，究竟是这样吗：‘世界是没有边界的，只有这才是真理，其他都是虚假的。’尊敬的乔达摩持有这样的见解吗？”[世尊说：]“婆蹉！我确实没有‘世界是没有边界的，只有这才是真理，其他都是虚假的’这种见解。”

[婆蹉说：]“尊敬的乔达摩！那么，究竟是这样吗：‘生命就是这个身体，只有这才是真理，其他都是虚假的。’尊敬的乔达摩持有这样的见解吗？”[世尊说：]“婆蹉！我确实没有‘生命[就是]这个身体，只有这才是真理，其他都是虚假的’这种见解。”

[婆蹉说：]“尊敬的乔达摩！究竟是这样吗：‘生命与身体是不同的，只有这才是真理，其他都是虚假的。’尊敬的乔达摩持有这样的见解吗？”[世尊说：]“婆蹉！我确实没有‘生命与身体是不同的，只有这才是真理，其他都是虚假的’这种见解。”

[婆蹉说：]“尊敬的乔达摩！‘如来死后依然存在，只有这才是真理，其他都是虚假的。’尊敬的乔达摩持有这样的见解吗？”[世尊说：]“婆蹉！我确实没有‘如来死后依然存在，只有这才是真理，其他都是虚假的’这种见解。”

[婆蹉说：]“尊敬的乔达摩！那么，究竟是这样吗：‘如来死后就不存在了，只有这才是真理，其他都是虚假的。’尊敬的乔达摩持有这样的见解吗？”[世尊说：]“婆蹉！我确实没有‘如来死后就不存在了，只有这才是真理，其他都是虚假的’这种见解。”

[婆蹉说：]“尊敬的乔达摩！究竟是这样吗：‘如来死后既存在又不存在，只有这才是真理，其他都是虚假的。’尊敬的乔达摩持有这样的见解吗？”[世尊说：]“婆蹉！我确实没有‘如来死后既存在又不存在，只有这才是真理，其他都是虚假的’这种见解。”

[婆蹉说：]“尊敬的乔达摩！那么，究竟是这样吗：‘如来死后既非存在也非不存在，只有这才是真理，其他都是虚假的。’尊敬的乔达摩持有这样的见解吗？”[世尊说：]“婆蹉！我确实没有‘如来死后既非存在也非不存在，只有这才是真理，其他都是虚假的’这种见解。”

[婆蹉说：]“尊敬的乔达摩！究竟为什么：当我问‘世界是常住的，只有这才是真理，其他都是虚假的。沙门乔达摩持有这样的见解吗？’时，[您说：]‘婆蹉！我确实没有“世界是常住的，只有这才是真理，其他都是虚假的”这种见解。’当我问‘尊敬的乔达摩！那么，究竟是这样吗：“世界是非常住的，只有这才是真理，其他都是虚假的。”沙门乔达摩持有这样的见解吗？’时，您说：‘婆蹉！我确实没有“世界是非常住的，只有这才是真理，其他都是虚假的”这种见解。’……乃至……当我问‘尊敬的乔达摩！究竟是这样吗：“如来死后既存在又不存在，只有这才是真理，其他都是虚假的。”沙门乔达摩持有这样的见解吗？’时，您说：‘婆蹉！我确实没有“如来死后既存在又不存在，只有这才是真理，其他都是虚假的”这种见解。’当我问‘尊敬的乔达摩！又，究竟是这样吗：“如来死后既非存在也非不存在，只有这才是真理，其他都是虚假的。”沙门乔达摩持有这样的见解吗？’时，您说：‘婆蹉！我确实没有“如来死后既非存在也非不存在，只有这才是真理，其他都是虚假的”这种见解。’尊敬的乔达摩，您是看到了什么过患，才完全不执着所有这些见解的呢？”

[世尊说：]“婆蹉！‘世界是常住的’，这是一种错误的见解，是见解的密林，是见解的险途，是见解的扭曲，是见解的动摇，是见解的束缚，它伴随着苦，伴随着恼害，伴随着愁闷，伴随着热恼，它不能导向厌离、不能导向离欲、不能导向灭尽、不能导向寂静、不能导向神通智慧、不能导向完全觉悟、不能导向涅槃。婆蹉！‘世界是非常住的’……乃至……婆蹉！‘世界是有边界的’……婆蹉！‘世界是没有边界的’……婆蹉！‘生命[与]身体是同一的’……婆蹉！‘生命[与]身体是不同的’……婆蹉！‘如来死后存在’……婆蹉！‘如来死后不存在’……婆蹉！‘如来死后既存在又不存在’……婆蹉！‘如来死后既非存在也非不存在’，这是一种错误的见解，是见解的密林，是见解的险途，是见解的扭曲，是见解的动摇，是见解的束缚。它伴随着苦，伴随着恼害，伴随着愁闷，伴随着热恼，它不能导向厌离、不能导向离欲、不能导向灭尽、不能导向寂静、不能导向神通智慧、不能导向完全觉悟、不能导向涅槃。婆蹉！我正是看到了这些过患，才完全不执着所有这些见解。”

[婆蹉说：]“那么，尊敬的乔达摩您有任何错误的见解吗？”

[世尊说：]“婆蹉！所谓的错误见解，如来已经除去了。婆蹉！如来确实见到的是：‘什么是色、什么是色的集起、什么是色的息灭；什么是受、什么是受的集起、什么是受的息灭；什么是想、什么是想的集起、什么是想的息灭；什么是行、什么是行的集起、什么是行的息灭；什么是识、什么是识的集起、什么是识的息灭。’因此，我说：‘如来对于一切妄想、一切颠倒、一切我见、我所见、慢随眠等，因为灭尽而离欲、寂灭、舍弃、完全舍弃、无所执取而解脱了。’”

[婆蹉说：]“尊敬的乔达摩！像这样心解脱的比丘，会往生到哪里去呢？”

[世尊说：]“婆蹉！说‘往生’，确实不恰当。”

[婆蹉说：]“尊敬的乔达摩！那么依照[您的说法]，确实没有往生吗？”

[世尊说：]“婆蹉！说‘没有往生’，确实不恰当。”

[婆蹉说：]“尊敬的乔达摩！那么依照[您的说法]，确实既有往生又没有往生吗？”

[世尊说：]“婆蹉！说‘既有往生又没有往生’，确实不恰当。”

[婆蹉说：]“尊敬的乔达摩！那么依照[您的说法]，确实既非有往生也非无往生吗？”

[世尊说：]“婆蹉！说‘既非有往生也非无往生’，确实不恰当。”

[婆蹉说：]“尊敬的乔达摩！我问‘像这样心解脱的比丘，会往生到哪里去呢？’时，您说：‘婆蹉！说“往生”，确实不恰当。’我问‘尊敬的乔达摩！那么依照[您的说法]，确实没有往生吗？’时，您说：‘婆蹉！说“没有往生”，确实不恰当。’我问‘尊敬的乔达摩！那么依照[您的说法]，确实既有往生又没有往生吗？’时，您说：‘婆蹉！说“既有往生又没有往生”，确实不恰当。’我问‘尊敬的乔达摩！那么依照[您的说法]，确实既非有往生也非无往生吗？’时，您说：‘婆蹉！说“既非有往生也非无往生”，确实不恰当。’尊敬的乔达摩！在这里，我显露了我的无知、显露了我的迷茫。凡是我在与尊敬的乔达摩您交谈之前所拥有的那些仅有的信仰，现在也已经消失了。”

世尊说：“婆蹉！你当然会感到无知，[你]当然会感到迷茫。婆蹉！这个法是甚深的、难以看见的、难以随顺觉悟的，是寂静的、殊胜的，超越了寻思推测的境界，只有聪敏的智者才能了知。所以，那些持有不同见解、不同信仰、不同喜好、不同修行方式、不同师承的人是难以了知的。婆蹉！现在我就此反问你，请你按照你认为合适的来回答。婆蹉！对此你怎么认为？如果你面前有火在燃烧，你能知道：‘我面前这火在燃烧’吗？”

[婆蹉说：]“尊敬的乔达摩！如果我面前有火在燃烧，我能知道：‘我面前这火在燃烧。’”

[世尊说：]“婆蹉！那么，如果这样问你：‘你面前这火在燃烧，这火是依靠什么而燃烧的呢？’婆蹉！这样问你，你会如何回答呢？”

[婆蹉说：]“尊敬的乔达摩！如果这样问我：‘你面前这火在燃烧，这火是依靠什么而燃烧的呢？’这样问，尊敬的乔达摩！我将这样回答：‘我面前这火在燃烧，这火是依靠草、木柴等燃料而燃烧的。’”

[世尊说：]“婆蹉！如果你面前那火熄灭了，你能知道：‘我面前这火已经熄灭了’吗？”

[婆蹉说：]“尊敬的乔达摩！如果我面前那火熄灭了，我能知道：‘我面前这火已经熄灭了。’”

[世尊说：]“婆蹉！如果这样问你：‘你面前这火已经熄灭了，那火是从这里去了哪个方向呢？是东方、西方、南方还是北方呢？’婆蹉！这样问你，你会如何回答呢？”

[婆蹉说：]“尊敬的乔达摩！这不恰当；尊敬的乔达摩！那火确实是依靠草、木柴等燃料而燃烧的，因为那些[燃料]已经耗尽了，而且没有再添加其他的[燃料]，它可以被称为‘没有[火的]食物[燃料]而熄灭了’。”

[世尊说：]“确实如此，婆蹉！凡是用来描述、指称如来的色（物质形态），那个色已经被如来舍弃了，它的根已经被切断了，就像被砍头的多罗树一样，变成了不再存在的东西，是未来不会再生的法。婆蹉！如来确实是解脱了色这个名相概念的人，[他的智慧]是甚深的、不可测量的、难以彻底理解的，就像大海一样。说‘（如来）往生’是不恰当的，说‘（如来）不往生’是不恰当的，说‘（如来）既往生又不往生’是不恰当的，说‘（如来）既不往生又非不往生’也是不恰当的。

又，凡是用来描述、指称如来的受（感受），那个受已经被如来舍弃了，它的根已经被切断了，就像被砍头的多罗树一样，变成了不再存在的东西，是未来不会再生的法。婆蹉！如来确实是解脱了受这个名相概念的人，[他的智慧]是甚深的、不可测量的、难以彻底理解的，就像大海一样。说‘（如来）往生’是不恰当的，说‘（如来）不往生’是不恰当的，说‘（如来）既往生又不往生’是不恰当的，说‘（如来）既不往生又非不往生’也是不恰当的。

凡是用来描述、指称如来的想（取相、概念），那个想（凡夫的认知）已经被如来舍弃了，它的根已经被切断了，就像被砍头的多罗树一样，变成了不再存在的东西，是未来不会再生的法。婆蹉！如来确实是解脱了想这个名相概念的人，[他的智慧]是甚深的、不可测量的……乃至……说‘既不往生又非不往生’是不恰当的。

凡是用来描述、指称如来的诸行（意志活动、造作），那些诸行已经被如来舍弃了，它的根已经被切断了，就像被砍头的多罗树一样，变成了不再存在的东西，是未来不会再生的法。婆蹉！如来确实是解脱了诸行这个名相概念的人，[他的智慧]是甚深的、不可测量的……乃至……说‘（如来）既不往生又非不往生’是不恰当的。

凡是用来描述、指称如来的识（了别、认知），那个识已经被如来舍弃了，它的根已经被切断了，就像被砍头的多罗树一样，变成了不再存在的东西，是未来不会再生的法。婆蹉！如来确实是解脱了识这个名相概念的人，[他的智慧]是甚深的、不可测量的、难以彻底理解的，就像大海一样。说‘往生’是不恰当的，说‘不往生’是不恰当的，说‘既往生又不往生’是不恰当的，说‘既不往生又非不往生’也是不恰当的。”

这样说完后，婆蹉姓的游方者对世尊说：“尊敬的乔达摩！就好比在村庄或市镇附近，有一棵大娑罗树。由于无常性，它的枝叶会凋落，树皮、边材会剥落，心材外的软木也会腐朽；经过一段时间后，这棵[树]枝叶脱落了，树皮、边材脱落了，软木也脱落了，变得纯净，只剩下坚实的心材屹立着。同样地，尊敬的乔达摩您的教导也是[去除了]枝叶（外在形式），[去除了]树皮、边材（浅层解释），[去除了]软木（不了义说），变得纯净，只剩下坚实的心材（核心义理）确立着。太殊胜了，尊敬的乔达摩！太殊胜了，尊敬的乔达摩！‘就像扶起摔倒的人，揭开被覆盖的东西，给迷路的人指明道路，在黑暗中举起油灯，让有眼睛的人能看见各种形色。’确实如此，尊敬的乔达摩以种种善巧方便开示了教法。我于此皈依师尊乔达摩，[皈依]法，[皈依]比丘僧团。愿师尊乔达摩接受我从今以后，尽形寿皈依[佛、法、僧]三宝，成为优婆塞。”

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《2》Majjhimapaṇṇāsapāḷi 中分五十经篇 (MN 51-100, 1-486)/3. Paribbājakavagga 游方者品 (MN 71-80, 185-281)”

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【经名】 3.3 Mahāvacchasutta 婆蹉大经 (MN 73, 193-200)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Mahāvacchasuttaṃ

193. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho vacchagotto paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca – “dīgharattāhaṃ bhotā gotamena sahakathī. Sādhu me bhavaṃ gotamo saṃkhittena kusalākusalaṃ desetū”ti. “Saṃkhittenapi kho te ahaṃ, vaccha, kusalākusalaṃ deseyyaṃ, vitthārenapi kho te ahaṃ, vaccha, kusalākusalaṃ deseyyaṃ; api ca te ahaṃ, vaccha, saṃkhittena kusalākusalaṃ desessāmi. Taṃ suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti. “Evaṃ, bho”ti kho vacchagotto paribbājako bhagavato paccassosi. Bhagavā etadavoca –

194. “Lobho kho, vaccha, akusalaṃ, alobho kusalaṃ; doso kho, vaccha, akusalaṃ, adoso kusalaṃ; moho kho, vaccha, akusalaṃ, amoho kusalaṃ. Iti kho, vaccha, ime tayo dhammā akusalā, tayo dhammā kusalā.

“Pāṇātipāto kho, vaccha, akusalaṃ, pāṇātipātā veramaṇī kusalaṃ; adinnādānaṃ kho, vaccha, akusalaṃ, adinnādānā veramaṇī kusalaṃ; kāmesumicchācāro kho, vaccha, akusalaṃ, kāmesumicchācārā veramaṇī kusalaṃ; musāvādo kho, vaccha, akusalaṃ, musāvādā veramaṇī kusalaṃ; pisuṇā vācā kho, vaccha, akusalaṃ, pisuṇāya vācāya veramaṇī kusalaṃ; pharusā vācā kho, vaccha, akusalaṃ, pharusāya vācāya veramaṇī kusalaṃ; samphappalāpo kho, vaccha, akusalaṃ, samphappalāpā veramaṇī kusalaṃ; abhijjhā kho, vaccha, akusalaṃ, anabhijjhā kusalaṃ; byāpādo kho, vaccha, akusalaṃ, abyāpādo kusalaṃ; micchādiṭṭhi kho, vaccha, akusalaṃ sammādiṭṭhi kusalaṃ. Iti kho, vaccha, ime dasa dhammā akusalā, dasa dhammā kusalā.

“Yato kho, vaccha, bhikkhuno taṇhā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, so hoti bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto”ti.

195. “Tiṭṭhatu bhavaṃ gotamo. Atthi pana te bhoto gotamassa ekabhikkhupi sāvako yo āsavānaṃ khayā [sāvako āsavānaṃ khayā (sī. syā. kaṃ. pī.) evamuparipi] anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti? “Na kho, vaccha, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye bhikkhū mama sāvakā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.

“Tiṭṭhatu bhavaṃ gotamo, tiṭṭhantu bhikkhū. Atthi pana bhoto gotamassa ekā bhikkhunīpi sāvikā yā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti? “Na kho, vaccha, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova yā bhikkhuniyo mama sāvikā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.

“Tiṭṭhatu bhavaṃ gotamo, tiṭṭhantu bhikkhū, tiṭṭhantu bhikkhuniyo. Atthi pana bhoto gotamassa ekupāsakopi sāvako gihī odātavasano brahmacārī yo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā”ti? “Na kho, vaccha, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye upāsakā mama sāvakā gihī odātavasanā brahmacārino pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā”ti.

“Tiṭṭhatu bhavaṃ gotamo, tiṭṭhantu bhikkhū, tiṭṭhantu bhikkhuniyo, tiṭṭhantu upāsakā gihī odātavasanā brahmacārino. Atthi pana bhoto gotamassa ekupāsakopi sāvako gihī odātavasano kāmabhogī sāsanakaro ovādappaṭikaro yo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane viharatī”ti? “Na kho, vaccha, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye upāsakā mama sāvakā gihī odātavasanā kāmabhogino sāsanakarā ovādappaṭikarā tiṇṇavicikicchā vigatakathaṃkathā vesārajjappattā aparappaccayā satthusāsane viharantī”ti.

“Tiṭṭhatu bhavaṃ gotamo, tiṭṭhantu bhikkhū, tiṭṭhantu bhikkhuniyo, tiṭṭhantu upāsakā gihī odātavasanā brahmacārino, tiṭṭhantu upāsakā gihī odātavasanā kāmabhogino. Atthi pana bhoto gotamassa ekupāsikāpi sāvikā gihinī odātavasanā brahmacārinī yā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā”ti? “Na kho, vaccha, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova yā upāsikā mama sāvikā gihiniyo odātavasanā brahmacāriniyo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyiniyo anāvattidhammā tasmā lokā”ti.

“Tiṭṭhatu bhavaṃ gotamo, tiṭṭhantu bhikkhū, tiṭṭhantu bhikkhuniyo, tiṭṭhantu upāsakā gihī odātavasanā brahmacārino, tiṭṭhantu upāsakā gihī odātavasanā kāmabhogino, tiṭṭhantu upāsikā gihiniyo odātavasanā brahmacāriniyo. Atthi pana bhoto gotamassa ekupāsikāpi sāvikā gihinī odātavasanā kāmabhoginī sāsanakarā ovādappaṭikarā yā tiṇṇavicikicchā vigatakathaṃkathā vesārajjappattā aparappaccayā satthusāsane viharatī”ti? “Na kho, vaccha, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova yā upāsikā mama sāvikā gihiniyo odātavasanā kāmabhoginiyo sāsanakarā ovādappaṭikarā tiṇṇavicchikicchā vigatakathaṃkathā vesārajjappattā aparappaccayā satthusāsane viharantī”ti.

196. “Sace hi, bho gotama, imaṃ dhammaṃ bhavaṃyeva gotamo ārādhako abhavissa, no ca kho bhikkhū ārādhakā abhavissaṃsu; evamidaṃ brahmacariyaṃ aparipūraṃ abhavissa tenaṅgena. Yasmā ca kho, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako bhikkhū ca ārādhakā; evamidaṃ brahmacariyaṃ paripūraṃ tenaṅgena.

“Sace hi, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṃsu, no ca kho bhikkhuniyo ārādhikā abhavissaṃsu; evamidaṃ brahmacariyaṃ aparipūraṃ abhavissa tenaṅgena. Yasmā ca kho, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako, bhikkhū ca ārādhakā, bhikkhuniyo ca ārādhikā; evamidaṃ brahmacariyaṃ paripūraṃ tenaṅgena.

“Sace hi, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṃsu, bhikkhuniyo ca ārādhikā abhavissaṃsu, no ca kho upāsakā gihī odātavasanā brahmacārino ārādhakā abhavissaṃsu; evamidaṃ brahmacariyaṃ aparipūraṃ abhavissa tenaṅgena. Yasmā ca kho, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako, bhikkhū ca ārādhakā, bhikkhuniyo ca ārādhikā, upāsakā ca gihī odātavasanā brahmacārino ārādhakā; evamidaṃ brahmacariyaṃ paripūraṃ tenaṅgena.

“Sace hi, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṃsu, bhikkhuniyo ca ārādhikā abhavissaṃsu, upāsakā ca gihī odātavasanā brahmacārino ārādhakā abhavissaṃsu, no ca kho upāsakā gihī odātavasanā kāmabhogino ārādhakā abhavissaṃsu; evamidaṃ brahmacariyaṃ aparipūraṃ abhavissa tenaṅgena. Yasmā ca kho, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako, bhikkhū ca ārādhakā, bhikkhuniyo ca ārādhikā, upāsakā ca gihī odātavasanā brahmacārino ārādhakā, upāsakā ca gihī odātavasanā kāmabhogino ārādhakā; evamidaṃ brahmacariyaṃ paripūraṃ tenaṅgena.

“Sace hi, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṃsu, bhikkhuniyo ca ārādhikā abhavissaṃsu, upāsakā ca gihī odātavasanā brahmacārino ārādhakā abhavissaṃsu, upāsakā ca gihī odātavasanā kāmabhogino ārādhakā abhavissaṃsu, no ca kho upāsikā gihiniyo odātavasanā brahmacāriniyo ārādhikā abhavissaṃsu; evamidaṃ brahmacariyaṃ aparipūraṃ abhavissa tenaṅgena. Yasmā ca kho, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako, bhikkhū ca ārādhakā, bhikkhuniyo ca ārādhikā, upāsakā ca gihī odātavasanā brahmacārino ārādhakā, upāsakā ca gihī odātavasanā kāmabhogino ārādhakā, upāsikā ca gihiniyo odātavasanā brahmacāriniyo ārādhikā; evamidaṃ brahmacariyaṃ paripūraṃ tenaṅgena.

“Sace hi, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako abhavissa, bhikkhū ca ārādhakā abhavissaṃsu, bhikkhuniyo ca ārādhikā abhavissaṃsu, upāsakā ca gihī odātavasanā brahmacārino ārādhakā abhavissaṃsu, upāsakā ca gihī odātavasanā kāmabhogino ārādhakā abhavissaṃsu, upāsikā ca gihiniyo odātavasanā brahmacāriniyo ārādhikā abhavissaṃsu, no ca kho upāsikā gihiniyo odātavasanā kāmabhoginiyo ārādhikā abhavissaṃsu; evamidaṃ brahmacariyaṃ aparipūraṃ abhavissa tenaṅgena. Yasmā ca kho, bho gotama, imaṃ dhammaṃ bhavañceva gotamo ārādhako, bhikkhū ca ārādhakā, bhikkhuniyo ca ārādhikā, upāsakā ca gihī odātavasanā brahmacārino ārādhakā, upāsakā ca gihī odātavasanā kāmabhogino ārādhakā, upāsikā ca gihiniyo odātavasanā brahmacāriniyo ārādhikā, upāsikā ca gihiniyo odātavasanā kāmabhoginiyo ārādhikā; evamidaṃ brahmacariyaṃ paripūraṃ tenaṅgena.

197. “Seyyathāpi, bho gotama, gaṅgā nadī samuddaninnā samuddapoṇā samuddapabbhārā samuddaṃ āhacca tiṭṭhati, evamevāyaṃ bhoto gotamassa parisā sagahaṭṭhapabbajitā nibbānaninnā nibbānapoṇā nibbānapabbhārā nibbānaṃ āhacca tiṭṭhati. Abhikkantaṃ, bho gotama…pe… esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṃ bhoto gotamassa santike pabbajjaṃ, labheyyaṃ upasampadan”ti. “Yo kho, vaccha, aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ, so cattāro māse parivasati. Catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya; api ca mettha puggalavemattatā viditā”ti. “Sace, bhante, aññatitthiyapubbā imasmiṃ dhammavinaye ākaṅkhantā pabbajjaṃ, ākaṅkhantā upasampadaṃ cattāro māse parivasanti, catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya; ahaṃ cattāri vassāni parivasissāmi. Catunnaṃ vassānaṃ accayena āraddhacittā bhikkhū pabbājentu upasampādentu bhikkhubhāvāyā”ti. Alattha kho vacchagotto paribbājako bhagavato santike pabbajjaṃ alattha upasampadaṃ.

Acirūpasampanno kho panāyasmā vacchagotto addhamāsūpasampanno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā vacchagotto bhagavantaṃ etadavoca – “yāvatakaṃ, bhante, sekhena ñāṇena sekhāya vijjāya pattabbaṃ, anuppattaṃ taṃ mayā; uttari ca me [uttariṃ me (sī. syā. kaṃ. pī.)] bhagavā dhammaṃ desetū”ti. “Tena hi tvaṃ, vaccha, dve dhamme uttari bhāvehi – samathañca vipassanañca. Ime kho te, vaccha, dve dhammā uttari bhāvitā – samatho ca vipassanā ca – anekadhātupaṭivedhāya saṃvattissanti.

198. “So tvaṃ, vaccha, yāvadeva [yāvade (pī.)] ākaṅkhissasi – ‘anekavihitaṃ iddhividhaṃ paccanubhaveyyaṃ – ekopi hutvā bahudhā assaṃ, bahudhāpi hutvā eko assaṃ; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gaccheyyaṃ, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ kareyyaṃ, seyyathāpi udake; udakepi abhijjamāne gaccheyyaṃ, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kameyyaṃ, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimaseyyaṃ, parimajjeyyaṃ; yāvabrahmalokāpi kāyena vasaṃ vatteyyan’ti, tatra tatreva sakkhibhabbataṃ pāpuṇissasi, sati satiāyatane.

“So tvaṃ, vaccha, yāvadeva ākaṅkhissasi – ‘dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇeyyaṃ – dibbe ca mānuse ca, ye dūre santike cā’ti, tatra tatreva sakkhibhabbataṃ pāpuṇissasi, sati satiāyatane.

“So tvaṃ, vaccha, yāvadeva ākaṅkhissasi – ‘parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajāneyyaṃ – sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajāneyyaṃ, vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajāneyyaṃ; sadosaṃ vā cittaṃ sadosaṃ cittanti pajāneyyaṃ, vītadosaṃ vā cittaṃ vītadosaṃ cittanti pajāneyyaṃ; samohaṃ vā cittaṃ samohaṃ cittanti pajāneyyaṃ, vītamohaṃ vā cittaṃ vītamohaṃ cittanti pajāneyyaṃ; saṃkhittaṃ vā cittaṃ saṃkhittaṃ cittanti pajāneyyaṃ, vikkhittaṃ vā cittaṃ vikkhittaṃ cittanti pajāneyyaṃ; mahaggataṃ vā cittaṃ mahaggataṃ cittanti pajāneyyaṃ, amahaggataṃ vā cittaṃ amahaggataṃ cittanti pajāneyyaṃ; sauttaraṃ vā cittaṃ sauttaraṃ cittanti pajāneyyaṃ, anuttaraṃ vā cittaṃ anuttaraṃ cittanti pajāneyyaṃ; samāhitaṃ vā cittaṃ samāhitaṃ cittanti pajāneyyaṃ, asamāhitaṃ vā cittaṃ asamāhitaṃ cittanti pajāneyyaṃ; vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajāneyyaṃ, avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajāneyyan’ti, tatra tatreva sakkhibhabbataṃ pāpuṇissasi, sati satiāyatane.

“So tvaṃ, vaccha, yāvadeva ākaṅkhissasi – ‘anekavihitaṃ pubbenivāsaṃ anussareyyaṃ, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi; anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapannoti; iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussareyyan’ti, tatra tatreva sakkhibhabbataṃ pāpuṇissasi, sati satiāyatane.

“So tvaṃ, vaccha, yāvadeva ākaṅkhissasi – ‘dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṃ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyyaṃ – ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannāti; iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṃ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyyan’ti, tatra tatreva sakkhibhabbataṃ pāpuṇissasi, sati satiāyatane.

“So tvaṃ, vaccha, yāvadeva ākaṅkhissasi – ‘āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyan’ti, tatra tatreva sakkhibhabbataṃ pāpuṇissasi, sati satiāyatane”ti.

199. Atha kho āyasmā vacchagotto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho āyasmā vacchagotto eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsi. Aññataro kho panāyasmā vacchagotto arahataṃ ahosi.

200. Tena kho pana samayena sambahulā bhikkhū bhagavantaṃ dassanāya gacchanti. Addasā kho āyasmā vacchagotto te bhikkhū dūratova āgacchante. Disvāna yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca – “handa! Kahaṃ pana tumhe āyasmanto gacchathā”ti? “Bhagavantaṃ kho mayaṃ, āvuso, dassanāya gacchāmā”ti. “Tenahāyasmanto mama vacanena bhagavato pāde sirasā vandatha, evañca vadetha – ‘vacchagotto, bhante, bhikkhu bhagavato pāde sirasā vandati, evañca vadeti – pariciṇṇo me bhagavā, pariciṇṇo me sugato’”ti. “Evamāvuso”ti kho te bhikkhū āyasmato vacchagottassa paccassosuṃ. Atha kho te bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – “āyasmā, bhante, vacchagotto bhagavato pāde sirasā vandati, evañca vadeti – ‘pariciṇṇo me bhagavā, pariciṇṇo me sugato’”ti. “Pubbeva me, bhikkhave, vacchagotto bhikkhu cetasā ceto paricca vidito – ‘tevijjo vacchagotto bhikkhu mahiddhiko mahānubhāvo’ti. Devatāpi me etamatthaṃ ārocesuṃ – ‘tevijjo, bhante, vacchagotto bhikkhu mahiddhiko mahānubhāvo’”ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Mahāvacchasuttaṃ niṭṭhitaṃ tatiyaṃ.

☸---------------------------------------------------------------------

第七十三 婆蹉大经 Mahāvacchasuttaṃ

我是这样听说的。

一个时候，世尊住在王舍城的竹林栗鼠饲养处。那时，婆蹉种姓的云游者来到世尊那里。

到了之后，向世尊问候，相互交谈了友善问候的言语后，坐在一边。坐在一边的婆蹉种姓的云游者对世尊说：

“尊敬的乔达摩，我很久没有和您交谈了。请您，尊敬的乔达摩，为我简略地解说善与不善吧。” [世尊说：]

“婆蹉，我可以为你简略地解说善与不善；婆蹉，我也可以为你详细地解说善与不善。然而，

婆蹉，我现在为你简略地解说善与不善；你应当仔细听，好好地记住它，我将要说了。” 婆蹉种姓的云游者回答世尊说：“好的，尊敬的乔达摩。”世尊这样说：

“婆蹉，贪是不善，不贪是善；嗔是不善，不嗔是善；痴是不善，不痴是善。

婆蹉，像这样，这些是三种不善法，[以及]三种善法。婆蹉，杀生是不善，远离杀生是善；

婆蹉，不与取（偷盗）是不善，远离不与取是善；婆蹉，于诸欲行邪行是不善，远离于诸欲行邪行是善；

婆蹉，妄语是不善，远离妄语是善；婆蹉，离间语是不善，远离离间语是善；

婆蹉，粗恶语是不善，远离粗恶语是善；婆蹉，绮语是不善，远离绮语是善；

婆蹉，贪求是不善，不贪求是善；婆蹉，嗔恚是不善，不嗔恚是善；婆蹉，

邪见是不善，正见是善。” 婆蹉，像这样，这些是十种不善法，[以及]十种善法。婆

蹉，凡是比丘，其渴爱已被断除，根已被切断，如同被砍头的多罗树，已不存在，未来不会再生起，他就是成为阿罗汉的比丘，

诸漏已尽，修行圆满，已作应作，卸下重担，达到自己的目标，存在之结已灭尽，

通过完全的了知而解脱了。”

[婆蹉说：] “请先别说这个，尊敬的乔达摩！在您尊敬的乔达摩的弟子比丘中，有没有人通过智慧灭尽诸漏，就在此生此世，亲自证悟无漏的心解脱、慧解脱，并安住于此呢？” [世尊说：] “婆蹉，我的弟子比丘中，通过智慧灭尽诸漏，就在此生此世，亲自证悟无漏的心解脱、慧解脱，并安住于此的人，实不止一百、不止二百、不止三百、不止四百、不止五百，而是更多[比丘弟子]。” [婆

蹉说：] “请先别说这个，尊敬的乔达摩！还有，诸比丘也请先别说，在您尊敬的乔达摩的弟子比丘尼中，有没有人通过智慧灭尽诸漏，就在此生此世，亲自证悟无漏的心解脱、慧解脱，并安住于此呢？” [世尊说：] “婆蹉，我的弟子比丘尼中，通过智慧灭尽诸漏，就在此生此世，亲自证悟无漏的心解脱、慧解脱，并安住于此的人，实不止一百、不止二百、不止三百、不止四百、不止五百，而是更多[比丘尼弟子]。” [婆蹉说：] “请先别说这个，尊敬的乔达摩！还有，诸比丘、诸比丘尼也请先别说，在您尊敬的乔达摩的某位优婆塞弟子中，有没有在家者，穿白衣[而]修梵行者，由于灭尽了五下分结，成为化生者（不还果者），在彼处般涅槃，从那个世界不再返回（此欲界）呢？” [世尊说：]

“婆蹉，我的优婆塞弟子中，在家者，穿白衣[而]修梵行者，由于灭尽了五下分结，成为化生者，

在彼处般涅槃，从那个世界不再返回（此欲界）者，实不止一百……乃至……不止五百，而

是更多[优婆塞弟子]。” [婆蹉说：] “请先别说这个，尊敬的乔达摩！诸比丘请先别说，诸比丘尼请先别说，

诸优婆塞请先别说，在家者，穿白衣[而]修梵行者，还有，在您尊敬的乔达摩的优婆塞弟子中，

有没有在家者，穿白衣[而]享受欲乐者，遵行教导者，接受教诲者，已渡疑惑者，已离困惑者，

已得无畏者，在导师的教法中不依赖他人而住呢？” [世尊说：] “婆蹉，我的优婆塞弟子中，

在家者，穿白衣[而]享受欲乐者，遵行教导者，接受教诲者，已渡疑惑者，已离困惑者，

已得无畏者，在导师的教法中不依赖他人而住的人，实不止一百……乃至……不止五百，而

是更多[优婆塞弟子]。” [婆蹉说：] “请先别说这个，尊敬的乔达摩！诸比丘请先别说，诸比丘尼请先别说，

诸优婆塞请先别说，在家者，穿白衣[而]修梵行者，诸优婆塞请先别说，在家者，穿白衣[而]

享受欲乐者；还有，有没有您尊敬的乔达摩的优婆夷弟子，在家者，穿白衣[而]修梵行者，由于灭尽了五下分结，

成为化生者，在彼处般涅槃，从那个世界不再返回呢？” [世尊说：] “婆蹉，我的

优婆夷弟子中，在家者，穿白衣[而]修梵行者，由于灭尽了五下分结，成为化生者，在彼处般

涅槃，从那个世界不再返回者，实不止一百……乃至……不止五百，而是更多[优婆夷弟子]。”

[婆蹉说：] “请先别说这个，尊敬的乔达摩！诸比丘请先别说，诸比丘尼请先别说，诸优婆塞请先别说，

在家者，穿白衣[而]修梵行者，诸优婆塞请先别说，在家者，穿白衣[而]享受欲乐者，

诸优婆夷请先别说，在家者，穿白衣[而]修梵行者；还有，有没有您尊敬的乔达摩的某位优婆夷弟子，

在家者，穿白衣[而]享受欲乐者，遵行教导者，接受教诲者，已渡疑惑者，已离困惑者，

已得无畏者，在导师的教法中不依赖他人而住呢？” [世尊说：] “婆蹉，我的优婆夷弟子中，

在家者，穿白衣[而]享受欲乐者，遵行教导者，接受教诲者，已渡疑惑者，已离困惑者，

已得无畏者，在导师的教法中不依赖他人而住的人，实不止一百……乃至……不止五百，而

是更多[优婆夷弟子]。”

[婆蹉说：] “尊敬的乔达摩！如果只有您尊敬的乔达摩是此法的成就者，而诸比丘不是成就者，

那么，这个梵行在那个部分上就是不圆满的。然而，尊敬的乔达摩！因为您尊敬的乔达摩是此法的成就者，

诸比丘也是成就者，那么，这个梵行在那个部分上就是圆满的。尊敬的乔达摩！如果只有您尊敬的乔达摩是

此法的成就者，以及诸比丘是成就者，然而诸比丘尼不是成就者；那么，这个梵行在那个部分上

就是不圆满的。然而，尊敬的乔达摩！因为您尊敬的乔达摩是此法的成就者，以及诸比丘是成就者，

以及诸比丘尼也是成就者，因此，像这样，这个梵行在那个部分上就是圆满的。尊敬的乔达摩！如果只有

您尊敬的乔达摩是此法的成就者，以及诸比丘是成就者，以及诸比丘尼是成就者，然而诸优婆塞，

在家者，穿白衣[而]修梵行者不是成就者；那么，这个梵行在那个部分上就是不圆满的。

然而，尊敬的乔达摩！因为您尊敬的乔达摩是此法的成就者，以及诸比丘是成就者，以及诸比丘尼是成就者，

以及优婆塞，在家者，穿白衣[而]修梵行者也是成就者，因此，像这样，这个梵行在那个部分

上就是圆满的。尊敬的乔达摩！如果只有您尊敬的乔达摩是此法的成就者，以及诸比丘是成就者，以及

诸比丘尼是成就者，以及优婆塞、在家者，穿白衣[而]修梵行者是成就者，然而优婆塞、

在家者，穿白衣[而]享受欲乐者，不是成就者；那么，这个梵行在那个部分上就是不圆满的。

然而，尊敬的乔达摩！因为您尊敬的乔达摩是此法的成就者，以及诸比丘是成就者，以及诸比丘尼是成就者，

诸优婆塞，在家者，穿白衣（而）修梵行者是成就者，以及优婆塞、在家者，穿白衣

[而]享受欲乐者也是成就者，因此，像这样，这个梵行在那个部分上就是圆满的。尊敬的乔达摩！如果只有

您尊敬的乔达摩是此法的成就者，以及诸比丘是成就者，以及诸比丘尼是成就者，诸优婆塞、

在家者，穿白衣[而]修梵行者是成就者，以及优婆塞、在家者，穿白衣[而]享受欲乐者也是成就者，

然而优婆夷、在家者，穿白衣[而]修梵行者不是成就者；那么，这个梵行在那个部分

上就是不圆满的。然而，尊敬的乔达摩！因为您尊敬的乔达摩是此法的成就者，以及诸比丘是成就者，

以及诸比丘尼是成就者，以及优婆塞、在家者，穿白衣[而]修梵行者是成就者，以及优婆塞、

在家者，穿白衣[而]享受欲乐者是成就者，以及优婆夷、在家者，穿白衣[而]修梵行者也是成就者，

像这样，这个梵行在那个部分上就是圆满的。尊敬的乔达摩！如果只有您尊敬的乔达摩，是此法的成就者，

以及诸比丘是成就者，以及诸比丘尼是成就者，以及优婆塞、在家者、穿白衣[而]修梵行者

是成就者，以及优婆塞，在家者，穿白衣[而]享受欲乐者是成就者，以及优婆夷、在家者，

穿白衣[而]修梵行者也是成就者，然而优婆夷、在家者，穿白衣[而]享受欲乐者不是

成就者；那么，这个梵行在那个部分上就是不圆满的。然而，尊敬的乔达摩！因为您尊敬的乔达摩是此法的

成就者，以及诸比丘是成就者，以及诸比丘尼是成就者，以及优婆塞、在家者，穿白衣[而]

修梵行者是成就者，以及优婆塞、在家者，穿白衣[而]享受欲乐者是成就者，以及优婆夷、

在家者、穿白衣[而]修梵行者是成就者，以及优婆夷、在家者，穿白衣[而]享受欲乐者也是成就者。

像这样，这个梵行在那个部分上就是圆满的。

尊敬的乔达摩！就像恒河趋向大海，倾向大海，注入大海而安定下来；同样地，

尊敬的乔达摩的这些在家和出家弟子众，趋向涅槃，倾向涅槃，触达涅槃而安定下来。真是非凡啊！

尊敬的乔达摩！真是非凡啊！尊敬的乔达摩！尊敬的乔达摩就像能扶起跌倒的人，能揭开被覆盖的东西，能给迷路的人指明道路，

能在黑暗中带来油灯，让有眼睛的人能看见各种形色。同样地，尊敬的乔达摩以种种善巧方式开示了法。

因此，我皈依尊敬的乔达摩，[皈依]法，[皈依]比丘僧团。愿我能在尊敬的乔达摩座下出家，愿我能获得

具足戒。” [世尊说：] “婆蹉，凡以前是外道的人，想在这个法和律中出家、想获得具足戒

者，他必须接受四个月的察看期。四个月期满后，如果比丘们对其心意感到满意，诸比丘就为他出家，

授予具足戒使他成为比丘。然而对此，我了知有个人的差异。” [婆蹉说：] “尊师！如果

那些以前是外道的人，想在这个法和律中出家、想获得具足戒者，必须接受四个月的察看期，经过

四个月察看期，如果比丘们对其心意感到满意，诸比丘就为他出家，授予具足戒，使他成为比丘；

那么我愿意接受四年的察看期，经过四年察看期，愿比丘们对我心意满意，为我出家，授予具足戒，使我成为比丘。”

那时，婆蹉种姓的云游者在世尊座下得以出家，获得了具足戒。

尊者婆蹉受具足戒不久，就在受具足戒半个月时，来到世尊那里。到了之后，顶礼

世尊坐于一面。坐于一面的尊者婆蹉对世尊说：“尊师！凡是有学（尚未解脱）之人应达到的智与见，

我已达到。愿世尊为我进一步开示更高的法吧”。[世尊说：] “那么，婆蹉！你应当进一步修习二法：止（奢摩他）与观（毗婆舍那）

。婆蹉！当你进一步修习了这两种法——止与观——它们将导向对种种要素的完全了悟。”

婆蹉！对于那些[神通]，如果你希望：“‘愿我能体验种种神通力：从一[身]变成多[身]，

从多[身]变成一[身]；显现、隐没；穿墙、透壁、

越山通行无碍，如同在虚空中；能在地里出没，如同在水中；

能在水上行走而不沉没，如同在地上；能在空中盘腿[坐着飞]行，如同有翅膀的鸟；

甚至能用手触摸、抚摸日月，有如此大神力、大威力；

能用身体到达梵天界。’”，只要有适当的因缘条件，你就能在每一个情况下亲身证实它。

婆蹉！对于那[天耳]，如果你希望：“‘愿我能以清净超人的天耳界听到天界和人间的、

远处和近处的两种声音。’”，只要有适当的因缘条件，你就能在每一个情况下亲身证实它。

婆蹉！对于那[他心通]，如果你希望：“‘愿我能以自己的心了知其他有情、其他人的心：

即对有贪心，能知“是有贪心。”或对无贪心，能知“是无贪心。”或对有嗔心，

能知“是有嗔心。”或对无嗔心，能知“是无嗔心。”或对有痴心，能知“是有痴心。”

或对无痴心，能知“是无痴心。”或对收摄心，能知“是收摄心。”或对散乱心，

能知“是散乱心。”或对广大心，能知“是广大心。”或对非广大心，能知

“是非广大心。”或对有上心，能知“是有上心。”或对无上心，能知“是无上心。”

或对得定心，能知“是得定心。”或对未得定心，能知“是未得定心。”或对心已解脱，

能知“心已解脱。”或对心未解脱，能知“心未解脱。”’”，只要有适当的因缘条件，你就能在每一个情况下亲身证实它。

婆蹉！对于那[宿命通]，如果你希望：“‘愿我回忆起种种宿世住处，即一生、二生、三生、四生、

五生……十生、二十生、三十生、四十生、五十生……百生……千生……百千生；

许多坏劫，许多成劫，许多坏成劫，在某处我曾有这样的名、这样的姓、这样的

种姓阶级，吃这样的食物、感受这样的苦乐、有这样的寿命；那个[我]从那里死去、生到另一处，

在那里[再生时]，我又曾有这样的名、这样的姓、这样的种姓阶级、吃这样的食物、感受这样的苦乐、有这样的寿命；

又，那个[我]从那里死去，（再）生到此处。像这样，愿我能回忆起具有各种细节和特征的种种宿世住处。’”，

只要有适当的因缘条件，你就能在每一个情况下亲身证实它。

婆蹉！对于那[天眼]，如果你希望：“‘愿我能以清净超人的天眼[界]，看见有情正在死亡、

正在再生，[看见他们]卑贱、高贵、美貌、丑陋、幸福、不幸。能了知有情随其业而

遭遇[果报]，即：“确实，这些尊贵的有情因具足身恶行，具足语恶行，

具足意恶行，诽谤圣者，持邪见，造作邪见之业。他们身坏命终之后，

往生到恶处、恶趣、堕处、地狱。又，[另一些]这些尊贵的有情，因具足身善行，

具足语善行，具足意善行，不诽谤圣者，具正见，造作正见之业。他们身坏命终之后，

往生到善趣、天界。”像这样，愿我能以清净超人的天眼[界]，看见有情正在死亡、正在再生，

[看见他们]卑贱、高贵、美貌、丑陋、幸福、不幸。能了知有情随其业而遭遇[果报]。’”，

只要有适当的因缘条件，你就能在每一个情况下亲身证实它。”

婆蹉！对于那[诸漏灭尽]，如果你希望：“‘愿我能通过诸漏的灭尽，就在此生此世，亲证无漏的心解脱、

慧解脱，并安住于此。’”，只要有适当的因缘条件，你就能在每一个情况下亲身证实它。

那时，尊者婆蹉对世尊的开示，感到欢喜、随喜后，从座位起身，顶礼世尊，右绕

后离去。于是，尊者婆蹉独自 secluded，不放逸，热忱，自我策励而住，

不久之后——正是为了这个目标，良家子弟正确地从家庭出家，进入无家生活——那无上的梵行终极目标，

就在此生此世，他自己通过证悟智慧（通智）亲证、达到并安住于此：了知‘生已尽，

梵行已立，应作已作，再无后有（轮回状态）’。尊者婆蹉于是成为了阿罗汉中的一员。

那时，有许多比丘正要去拜见世尊。尊者婆蹉远远看见那些比丘走来，便走向那些比丘

处；到了之后，对那些比丘说：“喂！尊者们要去哪里呢？” [他们说：] “贤友！我们(正要)

去拜见世尊。” [婆蹉说：] “既然如此，各位尊者，请代我用头顶礼世尊的双足，[说：] ‘尊师！比丘

婆蹉用头顶礼世尊的双足，’并且说：‘我已侍奉世尊，我已侍奉善逝。’” 那些比丘回答比丘

婆蹉说：“好的，贤友！” 于是，那些比丘来到世尊那里；到了之后，顶礼世尊，坐在一边。

坐在一边的那些比丘对世尊说：“尊师！尊者婆蹉用头顶礼世尊的双足，并且说：‘我已侍奉

世尊，我已侍奉善逝。’” [世尊说：] “诸比丘！我先前就已经以心了知婆蹉比丘的

心：‘婆蹉比丘是三明者，[有]大神力者，大威力者。’ 天神们也告诉了我这件事：

‘尊师！婆蹉比丘是三明者、[有]大神力者、大威力者。’”

世尊说完这番话后，那些心满意足的比丘们都对世尊所说的话感到欢喜。

婆蹉大经 终 第三。

☸.....................................................................

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《2》Majjhimapaṇṇāsapāḷi 中分五十经篇 (MN 51-100, 1-486)/3. Paribbājakavagga 游方者品 (MN 71-80, 185-281)”

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【经名】 3.4 Dīghanakhasutta 长爪经 (MN 74, 201-206)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Dīghanakhasuttaṃ

201. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate sūkarakhatāyaṃ. Atha kho dīghanakho paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho dīghanakho paribbājako bhagavantaṃ etadavoca – “ahañhi, bho gotama, evaṃvādī evaṃdiṭṭhi – ‘sabbaṃ me nakkhamatī’”ti. “Yāpi kho te esā, aggivessana, diṭṭhi – ‘sabbaṃ me nakkhamatī’ti, esāpi te diṭṭhi nakkhamatī”ti? “Esā ce [esāpi (ka.)] me, bho gotama, diṭṭhi khameyya, taṃpassa tādisameva, taṃpassa tādisamevā”ti. “Ato kho te, aggivessana, bahū hi bahutarā lokasmiṃ ye evamāhaṃsu – ‘taṃpassa tādisameva, taṃpassa tādisamevā’ti. Te tañceva diṭṭhiṃ nappajahanti aññañca diṭṭhiṃ upādiyanti. Ato kho te, aggivessana, tanū hi tanutarā lokasmiṃ ye evamāhaṃsu – ‘taṃpassa tādisameva, taṃpassa tādisamevā’ti. Te tañceva diṭṭhiṃ pajahanti aññañca diṭṭhiṃ na upādiyanti. Santaggivessana, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘sabbaṃ me khamatī’ti; santaggivessana, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘sabbaṃ me nakkhamatī’ti; santaggivessana, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘ekaccaṃ me khamati, ekaccaṃ me nakkhamatī’ti. Tatraggivessana, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘sabbaṃ me khamatī’ti tesamayaṃ diṭṭhi sārāgāya santike, saññogāya santike, abhinandanāya santike ajjhosānāya santike upādānāya santike; tatraggivessana ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘sabbaṃ me nakkhamatī’ti tesamayaṃ diṭṭhi asārāgāya santike, asaññogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santike”ti.

202. Evaṃ vutte, dīghanakho paribbājako bhagavantaṃ etadavoca – “ukkaṃseti [ukkaṃsati (sī. pī. ka.)] me bhavaṃ gotamo diṭṭhigataṃ, samukkaṃseti [sampahaṃsati (ka.)] me bhavaṃ gotamo diṭṭhigatan”ti. “Tatraggivessana, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘ekaccaṃ me khamati, ekaccaṃ me nakkhamatī’ti. Yā hi tesaṃ khamati sāyaṃ diṭṭhi sārāgāya santike, saññogāya santike, abhinandanāya santike, ajjhosānāya santike, upādānāya santike; yā hi tesaṃ nakkhamati sāyaṃ diṭṭhi asārāgāya santike, asaññogāya santike, anabhinandanāya santike, anajjhosānāya santike, anupādānāya santike. Tatraggivessana, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘sabbaṃ me khamatī’ti tattha viññū puriso iti paṭisañcikkhati – ‘yā kho me ayaṃ diṭṭhi – sabbaṃ me khamatīti, imañce ahaṃ diṭṭhiṃ thāmasā parāmāsā abhinivissa vohareyyaṃ – idameva saccaṃ moghamaññanti; dvīhi me assa viggaho – yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi – sabbaṃ me nakkhamatīti, yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi – ekaccaṃ me khamati, ekaccaṃ me nakkhamatīti – imehi assa dvīhi viggaho. Iti viggahe sati vivādo, vivāde sati vighāto, vighāte sati vihesā’. Iti so viggahañca vivādañca vighātañca vihesañca attani sampassamāno tañceva diṭṭhiṃ pajahati aññañca diṭṭhiṃ na upādiyati. Evametāsaṃ diṭṭhīnaṃ pahānaṃ hoti, evametāsaṃ diṭṭhīnaṃ paṭinissaggo hoti.

203. “Tatraggivessana, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘sabbaṃ me nakkhamatī’ti tattha viññū puriso iti paṭisañcikkhati – ‘yā kho me ayaṃ diṭṭhi – sabbaṃ me nakkhamatī’ti, imañce ahaṃ diṭṭhiṃ thāmasā parāmāsā abhinivissa vohareyyaṃ – idameva saccaṃ moghamaññanti; dvīhi me assa viggaho – yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi – sabbaṃ me khamatīti, yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi – ekaccaṃ me khamati ekaccaṃ me nakkhamatīti – imehi assa dvīhi viggaho. Iti viggahe sati vivādo, vivāde sati vighāto, vighāte sati vihesā’. Iti so viggahañca vivādañca vighātañca vihesañca attani sampassamāno tañceva diṭṭhiṃ pajahati aññañca diṭṭhiṃ na upādiyati. Evametāsaṃ diṭṭhīnaṃ pahānaṃ hoti, evametāsaṃ diṭṭhīnaṃ paṭinissaggo hoti.

204. “Tatraggivessana, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘ekaccaṃ me khamati, ekaccaṃ me nakkhamatī’ti tattha viññū puriso iti paṭisañcikkhati – ‘yā kho me ayaṃ diṭṭhi – ekaccaṃ me khamati, ekaccaṃ me nakkhamatīti, imañce ahaṃ diṭṭhiṃ thāmasā parāmāsā abhinivissa vohareyyaṃ – idameva saccaṃ moghamaññanti; dvīhi me assa viggaho – yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi – sabbaṃ me khamatīti, yo cāyaṃ samaṇo vā brāhmaṇo vā evaṃvādī evaṃdiṭṭhi – sabbaṃ me nakkhamatīti – imehi assa dvīhi viggaho. Iti viggahe sati vivādo, vivāde sati vighāto, vighāte sati vihesā’. Iti so viggahañca vivādañca vighātañca vihesañca attani sampassamāno tañceva diṭṭhiṃ pajahati aññañca diṭṭhiṃ na upādiyati. Evametāsaṃ diṭṭhīnaṃ pahānaṃ hoti, evametāsaṃ diṭṭhīnaṃ paṭinissaggo hoti.

205. “Ayaṃ kho panaggivessana, kāyo rūpī cātumahābhūtiko [cātummahābhūtiko (sī. syā.)] mātāpettikasambhavo odanakummāsupacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo, aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassitabbo. Tassimaṃ kāyaṃ aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassato yo kāyasmiṃ kāyachando kāyasneho kāyanvayatā sā pahīyati.

“Tisso kho imā, aggivessana, vedanā – sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Yasmiṃ, aggivessana, samaye sukhaṃ vedanaṃ vedeti, neva tasmiṃ samaye dukkhaṃ vedanaṃ vedeti, na adukkhamasukhaṃ vedanaṃ vedeti; sukhaṃyeva tasmiṃ samaye vedanaṃ vedeti. Yasmiṃ, aggivessana, samaye dukkhaṃ vedanaṃ vedeti, neva tasmiṃ samaye sukhaṃ vedanaṃ vedeti, na adukkhamasukhaṃ vedanaṃ vedeti; dukkhaṃyeva tasmiṃ samaye vedanaṃ vedeti. Yasmiṃ, aggivessana, samaye adukkhamasukhaṃ vedanaṃ vedeti, neva tasmiṃ samaye sukhaṃ vedanaṃ vedeti, na dukkhaṃ vedanaṃ vedeti; adukkhamasukhaṃyeva tasmiṃ samaye vedanaṃ vedeti. Sukhāpi kho, aggivessana, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā; dukkhāpi kho, aggivessana, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā; adukkhamasukhāpi kho, aggivessana, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. Evaṃ passaṃ, aggivessana, sutavā ariyasāvako sukhāyapi vedanāya nibbindati, dukkhāyapi vedanāya nibbindati, adukkhamasukhāyapi vedanāya nibbindati; nibbindaṃ virajjati, virāgā vimuccati. Vimuttasmiṃ, vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Eṃ vimuttacitto kho, aggivessana, bhikkhu na kenaci saṃvadati, na kenaci vivadati, yañca loke vuttaṃ tena voharati, aparāmasan”ti.

206. Tena kho pana samayena āyasmā sāriputto bhagavato piṭṭhito ṭhito hoti bhagavantaṃ bījayamāno [vījayamāno (sī. pī.)]. Atha kho āyasmato sāriputtassa etadahosi – “tesaṃ tesaṃ kira no bhagavā dhammānaṃ abhiññā pahānamāha, tesaṃ tesaṃ kira no sugato dhammānaṃ abhiññā paṭinissaggamāhā”ti. Iti hidaṃ āyasmato sāriputtassa paṭisañcikkhato anupādāya āsavehi cittaṃ vimucci. Dīghanakhassa pana paribbājakassa virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – “yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamman”ti. Atha kho dīghanakho paribbājako diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṃ etadavoca – “abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti – evameva kho bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.

Dīghanakhasuttaṃ niṭṭhitaṃ catutthaṃ.

☸---------------------------------------------------------------------

第七十四 长爪经 Dīghanakhasuttaṃ

我是这样听说的。

一个时候，世尊住在王舍城的灵鹫山猪掘洞（Sūkarakhatā）。那时，长爪云游者来到世尊

那里；到了之后，向世尊问候，相互交谈了友善问候的言语后，站在一边。站在一边的长爪云游者对

世尊说：

“尊敬的乔达摩！我实际上是这样说、持这样见解的：‘我对一切[见解]都不认同。’” [世尊说：] “火

种（Aggivessana，长爪的氏族名）！你那‘我对一切[见解]都不认同’的见解，难道你对这个见解也不认同吗？” [长爪说：]

“尊敬的乔达摩！如果我认同这个见解，那这个见解本身也就（和其他见解）一样了，那这个见解本身也就（和其他见解）一样了。” [世尊说：] “因此，火

种！凡是那些这样说：‘那这个见解本身也就（和其他见解）一样了，那这个见解本身也就（和其他见解）一样了。’却不放弃那个[‘一切都不认同’的]见解，反而又采纳其他见解的人，

在世间是多数又多数。因此，火种！凡是那些这样说：‘那这个见解本身也就（和其他见解）一样了，那这个见解本身也就（和其他见解）一样了。’

并且真的放弃那个[‘一切都不认同’的]见解，也不采纳其他见解的人，在世间是少数又少数。”

[世尊说：] “火种！有一些沙门、婆罗门是这样说、持这样见解的：‘我认同一切

[见解]。’ 火种！[另]有一些沙门、婆罗门是这样说、持这样见解的：‘我

不认同一切[见解]。’ 火种！[又另]有一些沙门、婆罗门是这样说、持这样见解的：

‘我认同某些[见解]，我不认同某些[见解]。’ 火种！在此，凡是那些沙门、

婆罗门这样说，持这样见解：‘我认同一切[见解]。’ 他们的这种见解为接近贪染的、

接近束缚的、接近乐受的、接近沉溺的、接近执取的。火种！在此，凡是那些

沙门、婆罗门这样说、持这样见解：‘我不认同一切[见解]。’ 他们的这种见解为接近无贪染的、

接近无束缚的、接近无乐受的、接近无沉溺的、接近无执取的。” 听了这话，

长爪云游者对世尊说：“尊敬的乔达摩称赞了我的见解，尊敬的乔达摩赞扬了我的见解。” [世尊

说：] “火种！在此，凡是那些沙门、婆罗门这样说，持这样见解：‘我认同某些[见解]，

我不认同某些[见解]。’ 凡是他们所认同的那些见解，实为接近贪染的、接近束缚的、

接近乐受的、接近沉溺的、接近执取的；而他们所不认同的那些见解，实为接近无贪染的、

接近无束缚的、接近无乐受的、接近无沉溺的、接近无执取的。”

火种！在此，凡是那些沙门、婆罗门这样说、持这样见解：‘我认同一切[见解]

。’ 那时，有智慧的人会这样省察：‘我所持的这个“我认同一切[见解]”的见解，

如果我强力地坚持它、执取它，并宣称：“只有这个是真实的，其它都是空洞的。”那么我

就会和两种人产生争执：[一者] 凡是此沙门或婆罗门这样说、持这样见解：‘我不认同一切

[见解]。’ [二者] 凡是此沙门或婆罗门这样说、持这样见解：‘我认同某些[见解]；我

不认同某些[见解]。’ 我就会和这两种人产生争执。这样，有了争执时就会有争论；有争论时就会

有恼怒；有恼怒时就会有伤害。’ 像这样，他看到自身中的争执、争论、恼怒和伤害之后，

就舍弃那个见解，也不再执取其它见解；像这样，就有这些见解的舍弃；像这样，就有这些见解的除去。

火种！在此，凡是那些沙门、婆罗门这样说、持这样见解：‘我不认同一切[见解]

。’ 那时，有智慧的人会这样省察：‘我所持的这个“我不认同一切[见解]”的见解，

如果我强力地坚持它、执取它，并宣称：“只有这个是真实的，其它都是空洞的。”那么我

就会和两种人产生争执：[一者] 凡是此沙门或婆罗门这样说、持这样见解：‘我认同一切[见解]

。’ [二者] 凡是此沙门或婆罗门这样说、持这样见解：‘我认同某些[见解]；我不认同

某些[见解]。’ 我就会和这两种人产生争执。这样，有了争执时就会有争论；有争论时就会有恼怒；

有恼怒时就会有伤害。’ 像这样，他看到自身中的争执、争论、恼怒和伤害之后，就舍弃那个

见解，也不再执取其它见解；像这样，就有这些见解的舍弃；像这样，就有这些见解的除去。

火种！在此，凡是那些沙门、婆罗门这样说、持这样见解：‘我认同某些[见解]；

我不认同某些[见解]。’ 那时，有智慧的人会这样省察：‘我所持的这个见解：“我认同

某些[见解]；我不认同某些[见解]。” 对此见解，如果我强力地坚持它、执取它，并宣称：

“只有这个是真实的，其它都是空洞的。”那么我就会和两种人产生争执：[一者] 凡是此沙门或婆罗门

这样说、持这样见解：‘我认同一切[见解]。’ [二者] 凡是此沙门或婆罗门这样说、

持这样见解：‘我不认同一切（见解）。’ 我就会和这两种人产生争执。这样，有了争执时就会有争论；

有争论时就会有恼怒；有恼怒时就会有伤害。’ 像这样，他看到自身中的争执、争论、

恼怒和伤害之后，就舍弃那个见解，也不再执取其它见解；像这样，就有这些见解的舍弃；像这样，就有这些见解

的除去。

火种！这个身体是由色组成的、由四大种组成、由父母所生、靠饭食粥乳长养，

具有无常、被损耗、被摩擦、坏灭、分解的性质；应当持续观察[它]为无常、苦、病、

肿瘤、箭、祸患、疾、他物、毁坏、空、无我。对于如此持续观察此身为无常、苦、病、

肿瘤、箭、祸患、疾、他物、毁坏、空、无我的人；那对于身体的欲求、对于身体的爱恋、对于身体的依附就被舍弃了。

火种！有这三种感受，即：“乐受、苦受、不苦不乐受。” 当一个人感受乐受时，

那时他既不感受苦受，也不感受不苦不乐受，那时他只感受乐受。火种！当一个人感受苦受时，

那时他既不感受乐受，也不感受不苦不乐受，那时他只感受苦受。火种！当一个人感受不苦不乐受时，

那时他既不感受乐受，也不感受苦受，那时他只感受不苦不乐受。火种！乐受也是无常的，

有为的，缘生的，是坏灭法、消失法、离去法、止息法。火种！苦受也是无常的、有为的，

缘生的，是坏灭法、消失法、离去法、止息法。火种！不苦不乐受也是无常的、有为的，

缘生的，是坏灭法、消失法、离去法、止息法。火种！如此观察的、多闻的圣弟子，

会对乐受感到厌离、对苦受感到厌离、对不苦不乐受也感到厌离。由厌离而离染，由离染而解脱，

当解脱时，了知‘已解脱’的智慧生起，即了知生已尽，梵行已立，应作已办，再无后有。

火种！如此心解脱的比丘，不与任何人同调，不与任何人争论。而对于世间所说的[概念]，

他使用它们，但不执着。

那时，尊者舍利弗正站在世尊身后，为世尊扇风。这时，尊者舍利弗这样想：“世

尊确实是为了我们，通过亲证了知而宣说了对那些法的舍断；善逝确实是为了我们，通过亲证了知，而为我等说彼等彼

等诸法之出离” 当尊者舍利弗如此省察时，他的心，已无有执取，而从诸漏解脱了。又，

长爪云游者也远尘、离垢法眼生起，悟得：“凡是任何集起之法皆是灭去之法。”

于是，长爪云游者已见法者、得法者、知法者、已深入于法者、已渡疑惑者、已离困惑者、

已得无畏者、在导师的教法中不依赖他人者，对世尊说：“真是非凡啊！尊敬的乔达摩！真是非凡啊，尊敬的乔达摩！

尊敬的乔达摩就像能扶起跌倒的人，能揭开被覆盖的东西，能给迷路的人指明道路，于黑暗中能带来

明灯，使有眼睛的人得以看见各种形色。如是，尊敬的乔达摩以种种善巧方式开示了法。因此，我皈依

尊敬的乔达摩，[皈依]法，以及[皈依]比丘僧团。愿尊敬的乔达摩接受我自今日起，终生皈依

[佛、法、僧]为优婆塞。

长爪经 终 第四。

☸.....................................................................

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《2》Majjhimapaṇṇāsapāḷi 中分五十经篇 (MN 51-100, 1-486)/3. Paribbājakavagga 游方者品 (MN 71-80, 185-281)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5 Māgaṇḍiyasutta 摩犍提经 (MN 75, 207-222)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Māgaṇḍiyasuttaṃ

207. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo, bhāradvājagottassa brāhmaṇassa agyāgāre tiṇasanthārake [tiṇasantharake (sī. syā. kaṃ. pī.)]. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kammāsadhammaṃ piṇḍāya pāvisi. Kammāsadhammaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena aññataro vanasaṇḍo tenupasaṅkami divāvihārāya. Taṃ vanasaṇḍaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Atha kho māgaṇḍiyo [māgandiyo (sī. pī.)] paribbājako jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena bhāradvājagottassa brāhmaṇassa agyāgāraṃ tenupasaṅkami. Addasā kho māgaṇḍiyo paribbājako bhāradvājagottassa brāhmaṇassa agyāgāre tiṇasanthārakaṃ paññattaṃ. Disvāna bhāradvājagottaṃ brāhmaṇaṃ etadavoca – “kassa nvayaṃ bhoto bhāradvājassa agyāgāre tiṇasanthārako paññatto, samaṇaseyyānurūpaṃ [samaṇaseyyārūpaṃ (sī. pī.)] maññe”ti? “Atthi, bho māgaṇḍiya, samaṇo gotamo sakyaputto sakyakulā pabbajito. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Tassesā bhoto gotamassa seyyā paññattā”ti. “Duddiṭṭhaṃ vata, bho bhāradvāja, addasāma; duddiṭṭhaṃ vata, bho bhāradvāja, addasāma! Ye mayaṃ tassa bhoto gotamassa bhūnahuno [bhūnahanassa (syā. kaṃ.)] seyyaṃ addasāmā”ti. “Rakkhassetaṃ, māgaṇḍiya, vācaṃ; rakkhassetaṃ, māgaṇḍiya, vācaṃ. Bahū hi tassa bhoto gotamassa khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi abhippasannā vinītā ariye ñāye dhamme kusale”ti. “Sammukhā cepi mayaṃ, bho bhāradvāja, taṃ bhavantaṃ gotamaṃ passeyyāma, sammukhāpi naṃ vadeyyāma – ‘bhūnahu [bhūnahano (syā. kaṃ.)] samaṇo gotamo’ti. Taṃ kissa hetu? Evañhi no sutte ocaratī”ti. “Sace taṃ bhoto māgaṇḍiyassa agaru āroceyyāmi taṃ [āroceyyametaṃ (sī. pī.), ārocessāmi tassa (syā. kaṃ.)] samaṇassa gotamassā”ti. “Appossukko bhavaṃ bhāradvājo vuttova naṃ vadeyyā”ti.

208. Assosi kho bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya bhāradvājagottassa brāhmaṇassa māgaṇḍiyena paribbājakena saddhiṃ imaṃ kathāsallāpaṃ. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhāradvājagottassa brāhmaṇassa agyāgāraṃ tenupasaṅkami; upasaṅkamitvā nisīdi bhagavā paññatte tiṇasanthārake. Atha kho bhāradvājagotto brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho bhāradvājagottaṃ brāhmaṇaṃ bhagavā etadavoca – “ahu pana te, bhāradvāja, māgaṇḍiyena paribbājakena saddhiṃ imaṃyeva tiṇasanthārakaṃ ārabbha kocideva kathāsallāpo”ti? Evaṃ vutte, bhāradvājagotto brāhmaṇo saṃviggo lomahaṭṭhajāto bhagavantaṃ etadavoca – “etadeva kho pana mayaṃ bhoto gotamassa ārocetukāmā. Atha ca pana bhavaṃ gotamo anakkhātaṃyeva akkhāsī”ti. Ayañca hi [ayañca hidaṃ (sī. syā. kaṃ. pī.)] bhagavato bhāradvājagottena brāhmaṇena saddhiṃ antarākathā vippakatā hoti. Atha kho māgaṇḍiyo paribbājako jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena bhāradvājagottassa brāhmaṇassa agyāgāraṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho māgaṇḍiyaṃ paribbājakaṃ bhagavā etadavoca –

209. “Cakkhuṃ kho, māgaṇḍiya, rūpārāmaṃ rūparataṃ rūpasammuditaṃ. Taṃ tathāgatassa dantaṃ guttaṃ rakkhitaṃ saṃvutaṃ, tassa ca saṃvarāya dhammaṃ deseti. Idaṃ nu te etaṃ, māgaṇḍiya, sandhāya bhāsitaṃ – ‘bhūnahu samaṇo gotamo’”ti? “Etadeva kho pana me, bho gotama, sandhāya bhāsitaṃ – ‘bhūnahu samaṇo gotamo’ti. Taṃ kissa hetu? Evañhi no sutte ocaratī”ti. “Sotaṃ kho, māgaṇḍiya, saddārāmaṃ…pe… ghānaṃ.20273 kho, māgaṇḍiya gandhārāmaṃ… jivhā kho, māgaṇḍiya, rasārāmā rasaratā rasasammuditā. Sā tathāgatassa dantā guttā rakkhitā saṃvutā, tassā ca saṃvarāya dhammaṃ deseti. Idaṃ nu te etaṃ, māgaṇḍiya, sandhāya bhāsitaṃ – ‘bhūnahu samaṇo gotamo’”ti? “Etadeva kho pana me, bho gotama, sandhāya bhāsitaṃ – ‘bhūnahu samaṇo gotamo’ti. Taṃ kissa hetu? Evañhi no sutte ocaratī”ti. “Kāyo kho, māgaṇḍiya, phoṭṭhabbārāmo phoṭṭhabbarato…pe… mano kho, māgaṇḍiya, dhammārāmo dhammarato dhammasammudito. So tathāgatassa danto gutto rakkhito saṃvuto, tassa ca saṃvarāya dhammaṃ deseti. Idaṃ nu te etaṃ, māgaṇḍiya, sandhāya bhāsitaṃ – ‘bhūnahu samaṇo gotamo’”ti? “Etadeva kho pana me, bho gotama, sandhāya bhāsitaṃ – ‘bhūnahu samaṇo gotamo’ti. Taṃ kissa hetu? Evañhi no sutte ocaratī”ti.

210. “Taṃ kiṃ maññasi, māgaṇḍiya – ‘idhekacco cakkhuviññeyyehi rūpehi paricāritapubbo assa iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi, so aparena samayena rūpānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā rūpataṇhaṃ pahāya rūpapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto vihareyya. Imassa pana te, māgaṇḍiya, kimassa vacanīyan’”ti? “Na kiñci, bho gotama”. “Taṃ kiṃ maññasi, māgaṇḍiya – ‘idhekacco sotaviññeyyehi saddehi…pe… ghānaviññeyyehi gandhehi… jivhāviññeyyehi rasehi… kāyaviññeyyehi phoṭṭhabbehi paricāritapubbo assa iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi, so aparena samayena phoṭṭhabbānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā phoṭṭhabbataṇhaṃ pahāya phoṭṭhabbapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto vihareyya. Imassa pana te, māgaṇḍiya, kimassa vacanīyan’”ti? “Na kiñci, bho gotama”.

211. “Ahaṃ kho pana, māgaṇḍiya, pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresiṃ cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi, sotaviññeyyehi saddehi…pe… ghānaviññeyyehi gandhehi… jivhāviññeyyehi rasehi… kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi. Tassa mayhaṃ, māgaṇḍiya, tayo pāsādā ahesuṃ – eko vassiko, eko hemantiko, eko gimhiko. So kho ahaṃ, māgaṇḍiya, vassike pāsāde vassike cattāro [vassike pāsāde cattāro (syā. kaṃ.)] māse nippurisehi tūriyehi [turiyehi (sī. syā. kaṃ. pī.)] paricārayamāno [paricāriyamāno (sabbattha)] na heṭṭhāpāsādaṃ orohāmi. So aparena samayena kāmānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā kāmataṇhaṃ pahāya kāmapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto viharāmi. So aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante. So tesaṃ na pihemi, na tattha abhiramāmi. Taṃ kissa hetu? Yāhayaṃ, māgaṇḍiya, rati, aññatreva kāmehi aññatra akusalehi dhammehi – api dibbaṃ sukhaṃ samadhigayha tiṭṭhati – tāya ratiyā ramamāno hīnassa na pihemi, na tattha abhiramāmi.

212. “Seyyathāpi, māgaṇḍiya, gahapati vā gahapatiputto vā aḍḍho mahaddhano mahābhogo pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreyya cakkhuviññeyyehi rūpehi…pe… phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi. So kāyena sucaritaṃ caritvā vācāya sucaritaṃ caritvā manasā sucaritaṃ caritvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya devānaṃ tāvatiṃsānaṃ sahabyataṃ. So tattha nandane vane accharāsaṅghaparivuto dibbehi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreyya. So passeyya gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgībhūtaṃ paricārayamānaṃ.

“Taṃ kiṃ maññasi, māgaṇḍiya, api nu so devaputto nandane vane accharāsaṅghaparivuto dibbehi pañcahi kāmaguṇehi samappito samaṅgībhūto paricārayamāno amussa gahapatissa vā gahapatiputtassa vā piheyya, mānusakānaṃ vā pañcannaṃ kāmaguṇānaṃ mānusakehi vā kāmehi āvaṭṭeyyā”ti? “No hidaṃ, bho gotama”. Taṃ kissa hetu? Mānusakehi, bho gotama, kāmehi dibbakāmā abhikkantatarā ca paṇītatarā cā”ti. “Evameva kho ahaṃ, māgaṇḍiya, pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresiṃ cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi, sotaviññeyyehi saddehi…pe… ghānaviññeyyehi gandhehi… jivhāviññeyyehi rasehi… kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi. So aparena samayena kāmānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā kāmataṇhaṃ pahāya kāmapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto viharāmi. So aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante, so tesaṃ na pihemi, na tattha abhiramāmi. Taṃ kissa hetu? Yāhayaṃ, māgaṇḍiya, rati aññatreva kāmehi aññatra akusalehi dhammehi – api dibbaṃ sukhaṃ samadhigayha tiṭṭhati – tāya ratiyā ramamāno hīnassa na pihemi, na tattha abhiramāmi.

213. “Seyyathāpi, māgaṇḍiya, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṃ paritāpeyya. Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ. Tassa so bhisakko sallakatto bhesajjaṃ kareyya. So taṃ bhesajjaṃ āgamma kuṭṭhehi parimucceyya, arogo assa sukhī serī sayaṃvasī yena kāmaṃ gamo. So aññaṃ kuṭṭhiṃ purisaṃ passeyya arugattaṃ pakkagattaṃ kimīhi khajjamānaṃ nakhehi vaṇamukhāni vippatacchamānaṃ aṅgārakāsuyā kāyaṃ paritāpentaṃ.

“Taṃ kiṃ maññasi, māgaṇḍiya, api nu so puriso amussa kuṭṭhissa purisassa piheyya aṅgārakāsuyā vā bhesajjaṃ paṭisevanāya vā”ti? “No hidaṃ, bho gotama. Taṃ kissa hetu? Roge hi, bho gotama, sati bhesajjena karaṇīyaṃ hoti, roge asati na bhesajjena karaṇīyaṃ hotī”ti. “Evameva kho ahaṃ, māgaṇḍiya, pubbe agāriyabhūto samāno pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresiṃ, cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi, sotaviññeyyehi saddehi…pe… ghānaviññeyyehi gandhehi… jivhāviññeyyehi rasehi… kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi. So aparena samayena kāmānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā kāmataṇhaṃ pahāya kāmapariḷāhaṃ paṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto viharāmi. So aññe satte passāmi kāmesu avītarāge kāmataṇhāhi khajjamāne kāmapariḷāhena pariḍayhamāne kāme paṭisevante. So tesaṃ na pihemi, na tattha abhiramāmi. Taṃ kissa hetu? Yāhayaṃ, māgaṇḍiya, rati, aññatreva kāmehi aññatra akusalehi dhammehi – api dibbaṃ sukhaṃ samadhigayha tiṭṭhati – tāya ratiyā ramamāno hīnassa na pihemi, na tattha abhiramāmi.

214. “Seyyathāpi, māgaṇḍiya, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṃ paritāpeyya. Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ. Tassa so bhisakko sallakatto bhesajjaṃ kareyya. So taṃ bhesajjaṃ āgamma kuṭṭhehi parimucceyya, arogo assa sukhī serī sayaṃvasī yena kāmaṃ gamo. Tamenaṃ dve balavanto purisā nānābāhāsu gahetvā aṅgārakāsuṃ upakaḍḍheyyuṃ.

“Taṃ kiṃ maññasi, māgaṇḍiya, api nu so puriso iti citiceva kāyaṃ sannāmeyyā”ti? “Evaṃ, bho gotama”. “Taṃ kissa hetu”? “Asu hi, bho gotama, aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho cā”ti. “Taṃ kiṃ maññasi, māgaṇḍiya, idāneva nu kho so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca udāhu pubbepi so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho cā”ti? “Idāni ceva, bho gotama, so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca, pubbepi so aggi dukkhasamphasso ceva mahābhitāpo ca mahāpariḷāho ca. Asu ca [asu hi ca (sī. pī.)], bho gotama, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno upahatindriyo dukkhasamphasseyeva aggismiṃ sukhamiti viparītasaññaṃ paccalatthā”ti. “Evameva kho, māgaṇḍiya, atītampi addhānaṃ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca, anāgatampi addhānaṃ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca, etarahipi paccuppannaṃ addhānaṃ kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca. Ime ca, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena pariḍayhamānā upahatindriyā dukkhasamphassesuyeva kāmesu sukhamiti viparītasaññaṃ paccalatthuṃ.

215. “Seyyathāpi, māgaṇḍiya, kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṃ paritāpeti. Yathā yathā kho, māgaṇḍiya, asu kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṃ paritāpeti tathā tathā’ssa [tathā tathā tasseva (syā. kaṃ. ka.)] tāni vaṇamukhāni asucitarāni ceva honti duggandhatarāni ca pūtikatarāni ca, hoti ceva kāci sātamattā assādamattā – yadidaṃ vaṇamukhānaṃ kaṇḍūvanahetu; evameva kho, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena ca pariḍayhamānā kāme paṭisevanti. Yathā yathā kho, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena ca pariḍayhamānā kāme paṭisevanti tathā tathā tesaṃ tesaṃ sattānaṃ kāmataṇhā ceva pavaḍḍhati, kāmapariḷāhena ca pariḍayhanti, hoti ceva sātamattā assādamattā – yadidaṃ pañcakāmaguṇe paṭicca.

“Taṃ kiṃ maññasi, māgaṇḍiya, api nu te diṭṭho vā suto vā rājā vā rājamahāmatto vā pañcahi kāmaguṇehi samappito samaṅgībhūto paricārayamāno kāmataṇhaṃ appahāya kāmapariḷāhaṃ appaṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto vihāsi vā viharati vā viharissati vā”ti? “No hidaṃ, bho gotama”. “Sādhu, māgaṇḍiya! Mayāpi kho etaṃ, māgaṇḍiya, neva diṭṭhaṃ na sutaṃ rājā vā rājamahāmatto vā pañcahi kāmaguṇehi samappito samaṅgībhūto paricārayamāno kāmataṇhaṃ appahāya kāmapariḷāhaṃ appaṭivinodetvā vigatapipāso ajjhattaṃ vūpasantacitto vihāsi vā viharati vā viharissati vā. Atha kho, māgaṇḍiya, ye hi keci samaṇā vā brāhmaṇā vā vigatapipāsā ajjhattaṃ vūpasantacittā vihāsuṃ vā viharanti vā viharissanti vā sabbe te kāmānaṃyeva samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā kāmataṇhaṃ pahāya kāmapariḷāhaṃ paṭivinodetvā vigatapipāsā ajjhattaṃ vūpasantacittā vihāsuṃ vā viharanti vā viharissanti vā”ti. Atha kho bhagavā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Ārogyaparamā lābhā, nibbānaṃ paramaṃ sukhaṃ;

Aṭṭhaṅgiko ca maggānaṃ, khemaṃ amatagāminan”ti.

216. Evaṃ vutte, māgaṇḍiyo paribbājako bhagavantaṃ etadavoca – “acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! Yāva subhāsitaṃ cidaṃ bhotā gotamena – ‘ārogyaparamā lābhā, nibbānaṃ paramaṃ sukhan’ti. Mayāpi kho etaṃ, bho gotama, sutaṃ pubbakānaṃ paribbājakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ – ‘ārogyaparamā lābhā, nibbānaṃ paramaṃ sukhan’ti; tayidaṃ, bho gotama, sametī”ti. “Yaṃ pana te etaṃ, māgaṇḍiya, sutaṃ pubbakānaṃ paribbājakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ – ‘ārogyaparamā lābhā, nibbānaṃ paramaṃ sukhan’ti, katamaṃ taṃ ārogyaṃ, katamaṃ taṃ nibbānan”ti? Evaṃ vutte, māgaṇḍiyo paribbājako sakāneva sudaṃ gattāni pāṇinā anomajjati – “idantaṃ, bho gotama, ārogyaṃ, idantaṃ nibbānaṃ. Ahañhi, bho gotama, etarahi arogo sukhī, na maṃ kiñci ābādhatī”ti.

217. “Seyyathāpi, māgaṇḍiya, jaccandho puriso; so na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni [mañjeṭṭhikāni (sī. syā. kaṃ. pī.), mañjeṭṭhakāni (ka.)] rūpāni, na passeyya samavisamaṃ, na passeyya tārakarūpāni, na passeyya candimasūriye. So suṇeyya cakkhumato bhāsamānassa – ‘chekaṃ vata, bho, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti! So odātapariyesanaṃ careyya. Tamenaṃ aññataro puriso telamalikatena sāhuḷicīrena [telamasikatena sāhuḷacīvarena (sī. syā. kaṃ. pī.)] vañceyya – ‘idaṃ te, ambho purisa, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti. So taṃ paṭiggaṇheyya, paṭiggahetvā pārupeyya, pārupetvā attamano attamanavācaṃ nicchāreyya – ‘chekaṃ vata, bho, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti!

“Taṃ kiṃ maññasi, māgaṇḍiya, api nu so jaccandho puriso jānanto passanto amuṃ telamalikataṃ sāhuḷicīraṃ paṭiggaṇheyya, paṭiggahetvā pārupeyya, pārupetvā attamano attamanavācaṃ nicchāreyya – ‘chekaṃ vata, bho, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti udāhu cakkhumato saddhāyā”ti? “Ajānanto hi, bho gotama, apassanto so jaccandho puriso amuṃ telamalikataṃ sāhuḷicīraṃ paṭiggaṇheyya, paṭiggahetvā pārupeyya, pārupetvā attamano attamanavācaṃ nicchāreyya – ‘chekaṃ vata, bho, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti, cakkhumato saddhāyā”ti. “Evameva kho, māgaṇḍiya, aññatitthiyā paribbājakā andhā acakkhukā ajānantā ārogyaṃ, apassantā nibbānaṃ, atha ca panimaṃ gāthaṃ bhāsanti – ‘ārogyaparamā lābhā, nibbānaṃ paramaṃ sukhan’ti. Pubbakehesā, māgaṇḍiya, arahantehi sammāsambuddhehi gāthā bhāsitā –

‘Ārogyaparamā lābhā, nibbānaṃ paramaṃ sukhaṃ;

Aṭṭhaṅgiko ca maggānaṃ, khemaṃ amatagāminan’ti.

218. “Sā etarahi anupubbena puthujjanagāthā [puthujjanagatā (sī. pī.)]. Ayaṃ kho pana, māgaṇḍiya, kāyo rogabhūto gaṇḍabhūto sallabhūto aghabhūto ābādhabhūto, so tvaṃ imaṃ kāyaṃ rogabhūtaṃ gaṇḍabhūtaṃ sallabhūtaṃ aghabhūtaṃ ābādhabhūtaṃ – ‘idantaṃ, bho gotama, ārogyaṃ, idantaṃ nibbānan’ti vadesi. Tañhi te, māgaṇḍiya, ariyaṃ cakkhuṃ natthi yena tvaṃ ariyena cakkhunā ārogyaṃ jāneyyāsi, nibbānaṃ passeyyāsī”ti. “Evaṃ pasanno ahaṃ bhoto gotamassa! Pahoti me bhavaṃ gotamo tathā dhammaṃ desetuṃ yathāhaṃ ārogyaṃ jāneyyaṃ, nibbānaṃ passeyyan”ti.

219. “Seyyathāpi, māgaṇḍiya, jaccandho puriso; so na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṃ, na passeyya tārakarūpāni, na passeyya candimasūriye. Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ. Tassa so bhisakko sallakatto bhesajjaṃ kareyya. So taṃ bhesajjaṃ āgamma na cakkhūni uppādeyya, na cakkhūni visodheyya. Taṃ kiṃ maññasi, māgaṇḍiya, nanu so vejjo yāvadeva kilamathassa vighātassa bhāgī assā”ti? “Evaṃ, bho gotama”. “Evameva kho, māgaṇḍiya, ahañce te dhammaṃ deseyyaṃ – ‘idantaṃ ārogyaṃ, idantaṃ nibbānan’ti, so tvaṃ ārogyaṃ na jāneyyāsi, nibbānaṃ na passeyyāsi. So mamassa kilamatho, sā mamassa vihesā”ti. “Evaṃ pasanno ahaṃ bhoto gotamassa. Pahoti me bhavaṃ gotamo tathā dhammaṃ desetuṃ yathāhaṃ ārogyaṃ jāneyyaṃ, nibbānaṃ passeyyan”ti.

220. “Seyyathāpi, māgaṇḍiya, jaccandho puriso; so na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṃ, na passeyya tārakarūpāni, na passeyya candimasūriye. So suṇeyya cakkhumato bhāsamānassa – ‘chekaṃ vata, bho, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti! So odātapariyesanaṃ careyya. Tamenaṃ aññataro puriso telamalikatena sāhuḷicīrena vañceyya – ‘idaṃ te, ambho purisa, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti. So taṃ paṭiggaṇheyya, paṭiggahetvā pārupeyya. Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ. Tassa so bhisakko sallakatto bhesajjaṃ kareyya – uddhaṃvirecanaṃ adhovirecanaṃ añjanaṃ paccañjanaṃ natthukammaṃ. So taṃ bhesajjaṃ āgamma cakkhūni uppādeyya, cakkhūni visodheyya. Tassa saha cakkhuppādā yo amusmiṃ telamalikate sāhuḷicīre chandarāgo so pahīyetha. Tañca naṃ purisaṃ amittatopi daheyya, paccatthikatopi daheyya, api ca jīvitā voropetabbaṃ maññeyya – ‘dīgharattaṃ vata, bho, ahaṃ iminā purisena telamalikatena sāhuḷicīrena nikato vañcito paluddho – idaṃ te, ambho purisa, odātaṃ vatthaṃ abhirūpaṃ nimmalaṃ sucī’ti. Evameva kho, māgaṇḍiya, ahañce te dhammaṃ deseyyaṃ – ‘idantaṃ ārogyaṃ, idantaṃ nibbānan’ti. So tvaṃ ārogyaṃ jāneyyāsi, nibbānaṃ passeyyāsi. Tassa te saha cakkhuppādā yo pañcasupādānakkhandhesu chandarāgo so pahīyetha; api ca te evamassa – ‘dīgharattaṃ vata, bho, ahaṃ iminā cittena nikato vañcito paluddho [paladdho (sī. pī.)]. Ahañhi rūpaṃyeva upādiyamāno upādiyiṃ, vedanaṃyeva upādiyamāno upādiyiṃ, saññaṃyeva upādiyamāno upādiyiṃ, saṅkhāreyeva upādiyamāno upādiyiṃ, viññāṇaṃyeva upādiyamāno upādiyiṃ. Tassa me upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti; evametassa kevalassa dukkhakkhandhassa samudayo hotī’”ti. “Evaṃ pasanno ahaṃ bhoto gotamassa! Pahoti me bhavaṃ gotamo tathā dhammaṃ desetuṃ yathāhaṃ imamhā āsanā anandho vuṭṭhaheyyan”ti.

221. “Tena hi tvaṃ, māgaṇḍiya, sappurise bhajeyyāsi. Yato kho tvaṃ, māgaṇḍiya, sappurise bhajissasi tato tvaṃ, māgaṇḍiya, saddhammaṃ sossasi; yato kho tvaṃ, māgaṇḍiya, saddhammaṃ sossasi tato tvaṃ, māgaṇḍiya, dhammānudhammaṃ paṭipajjissasi; yato kho tvaṃ, māgaṇḍiya, dhammānudhammaṃ paṭipajjissasi tato tvaṃ, māgaṇḍiya, sāmaṃyeva ñassasi, sāmaṃ dakkhissasi – ime rogā gaṇḍā sallā; idha rogā gaṇḍā sallā aparisesā nirujjhanti. Tassa me upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti; evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.

222. Evaṃ vutte, māgaṇḍiyo paribbājako bhagavantaṃ etadavoca – “abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṃ bhoto gotamassa santike pabbajjaṃ, labheyyaṃ upasampadan”ti. “Yo kho, māgaṇḍiya, aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ, so cattāro māse parivasati; catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya. Api ca mettha puggalavemattatā viditā”ti. “Sace, bhante, aññatitthiyapubbā imasmiṃ dhammavinaye ākaṅkhantā pabbajjaṃ, ākaṅkhantā upasampadaṃ cattāro māse parivasanti, catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya; ahaṃ cattāri vassāni parivasissāmi, catunnaṃ vassānaṃ accayena āraddhacittā bhikkhū pabbājentu, upasampādentu bhikkhubhāvāyā”ti. Alattha kho māgaṇḍiyo paribbājako bhagavato santike pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno kho panāyasmā māgaṇḍiyo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsi. Aññataro kho panāyasmā māgaṇḍiyo arahataṃ ahosīti.

Māgaṇḍiyasuttaṃ niṭṭhitaṃ pañcamaṃ.

☸---------------------------------------------------------------------

第七十五 摩犍提经 Māgaṇḍiyasuttaṃ

如是我闻。

一时，世尊在俱卢国一个叫做剑摩瑟昙村的俱卢人聚落，住在婆罗堕阇姓婆罗门的圣火堂的草垫上。那时，世尊在早晨，穿好衣服，拿起衣钵，为了乞食进入剑摩瑟昙村。在剑摩瑟昙村乞食完毕，乞食回来，用餐之后，为了白天安住，走近某个丛林，深入那丛林中，坐在一棵树下。

那时，游方者摩犍提正漫步游行，走到婆罗堕阇姓婆罗门的圣火堂。游方者摩犍提看见婆罗堕阇姓婆罗门在圣火堂里铺设的草垫；看见后，对婆罗堕阇姓婆罗门说：“尊敬的婆罗堕阇，您在圣火堂铺设的这个草垫是给谁的呢？我认为好像是为沙门[准备的]座垫啊。”[婆罗门说：]“尊敬的摩犍提！有一位释迦族之子，从释迦族出家的沙门乔达摩，那位尊者乔达摩有这样美好响亮的名声：‘像这样，那位世尊是应供者、正等觉者、明行足者、善逝者、世间解者、无上士、调御丈夫者、天人师、佛陀、世尊！’这个座垫就是为那位尊者乔达摩铺设的。”[游方者说：]“尊敬的婆罗堕阇！我们真是看到了不祥之兆啊，尊敬的婆罗堕阇！我们真是看到了不祥之兆啊！我们竟然看到了为那位败坏生机者乔达摩铺设的座垫！”[婆罗门说：]“摩犍提！请留意这话，摩犍提！请留意这话。那位尊者乔达摩，确实有很多王族中的智者、婆罗门中的智者、居士中的智者以及沙门中的智者都对他深信不疑，并被引导向圣道、善法。”[游方者说：]“尊敬的婆罗堕阇！即使我们亲眼见到那位尊者乔达摩，我们当面也要说：‘沙门乔达摩是败坏生机者！’为什么呢？因为我们的经书中确实是这样记载的。”[婆罗门说：]“如果尊敬的摩犍提您不介意的话，我愿意把[这话]告诉沙门乔达摩。”[游方者说：]“如尊敬的婆罗堕阇您所说，您可以放心地这样对他说。”

世尊以清净超人的天耳，听到了婆罗堕阇姓婆罗门与游方者摩犍提的这段对话。于是，世尊在傍晚时分从静坐中起来，前往婆罗堕阇姓婆罗门的圣火堂。到了之后，就在铺设好的草垫上坐下。于是，婆罗堕阇姓婆罗门来到世尊那里。到了之后，问候世尊，互相友好问候后，坐在一旁。世尊对坐在一旁的婆罗堕阇姓婆罗门说：“婆罗堕阇！你和游方者摩犍提，关于这个草垫，有过什么谈话吗？”这样说后，婆罗门婆罗堕阇惊惧得汗毛直竖，对世尊说：“这[件事]我们正想告诉世尊；然而尊者乔达摩已经说出了我们还没说的话。”而此时，世尊与婆罗堕阇姓婆罗门的谈话，还没结束时，游方者摩犍提正漫步游行，来到婆罗堕阇姓婆罗门的圣火堂世尊这里。到了之后，问候世尊，互相友好问候后，坐在一旁。世尊对坐在一旁的游方者摩犍提说：

“摩犍提！这喜好色（可见物）、喜爱色、喜悦色的眼，是如来所调伏、所守护、所保护、所防护的；并且为了防护它（眼）而说法。摩犍提！你是否因此而说：‘沙门乔达摩是败坏生机者’？”[游方者说：]“尊敬的乔达摩！关于[眼]，我确实是因此而说：‘沙门乔达摩是败坏生机者。’为什么呢？因为在我们的经书中确实是这样记载的。”[世尊说：]“摩犍提！这喜好声音……乃至……的耳；喜好气味……乃至……的鼻；喜好味道、喜爱味道、喜悦味道的舌，它是如来所调伏、所守护、所保护、所防护的，并且，为了防护它（舌）而说法。摩犍提！关于这（舌），你是否因此而说：‘沙门乔达摩是败坏生机者’？”[游方者说：]“尊敬的乔达摩！关于（舌），我确实是因此而说：‘沙门乔达摩是败坏生机者。’为什么呢？在我们的经书中确实是这样记载的。”[世尊说：]“摩犍提！这喜好触觉、喜悦触觉……乃至……的身；喜好法（意所缘的对象）、喜爱法、喜悦法的意，它是如来所调伏、所守护、所保护、所防护的，并且为了防护它[意]而说法。摩犍提！你是否因此而说：‘沙门乔达摩是败坏生机者’？”[游方者说：]“尊敬的乔达摩！我确实是因此而说：‘沙门乔达摩是败坏生机者’。为什么呢？在我们的经书中确实是这样记载的。”

“摩犍提！你对此怎么想：‘在这里，有某类人，曾经沉迷于眼所识别的那些可喜的、可乐的、可意的、可爱的、伴随欲念的、令人染着的色（可见物），他后来如实了知色的生起、灭去、甜头（味）、祸患、出离，断除了对色的渴爱、消除了对色的热恼（苦恼），远离了渴望，内心平静地安住。’摩犍提！对此你有什么可说的？”[游方者说：]“尊敬的乔达摩！没什么[可说的]。”[世尊说：]“摩犍提！你对此怎么想：‘在这里，有某类人，曾经沉迷于耳所识别的……乃至……声音；鼻所识别的……乃至……气味；舌所识别的……乃至……味道；身所识别的可喜的、可乐的、可意的、可爱的、伴随欲念的、令人染着的触觉；他后来如实了知触的生起、灭去、甜头（味）、祸患、出离，断除了对触的渴爱、消除了对触的热恼、远离了渴望，内心平静地安住。’摩犍提！对此你有什么可说的？”[游方者说：]“尊敬的乔达摩！没什么[可说的]。”

“摩犍提！我过去还是在家人时，具备、具足地享受着五种欲乐；[五种欲乐，即：]眼所识别的可喜的、可乐的、合意的、可爱的、伴随欲念的、令人染着的色；耳所识别的……乃至……声音；鼻所识别的……乃至……气味；舌所识别的……乃至……味道；身所识别的可喜的、可乐的、合意的、可爱的、伴随欲念的、令人染着的触觉。摩犍提！我（在家时）有三座宫殿：一座是雨季的、一座是冬季的、一座是夏季的。摩犍提！那时我在雨季宫殿里，在雨季的四个月中，在纯女乐的伴奏下娱乐，没有走下宫殿。那时我后来如实了知各种欲乐的生起、灭去、甜头（味）、祸患、出离，断除了对各种欲乐的渴爱，排除了对各种欲乐的热恼，远离了渴望，内心平静地安住。那时我看见其他众生，对于欲乐没有远离贪欲，被对欲乐的渴爱所吞噬、被对欲乐的热恼所燃烧、追求着各种欲乐；那时我不羡慕他们，对此，我不感到欢喜。为什么呢？摩犍提！因为除了这些欲乐和不善法之外，还有一种喜乐，甚至超越了天界的快乐；享受着那种喜乐，对于低劣的人间五欲之乐，我不羡慕，对此，我不感到欢喜。

摩犍提！譬如一位居士或居士的儿子，非常富有、财物众多、受用丰饶，具备、具足地享受着五种欲乐。［五种欲乐，即：］眼所识别的可喜的、可乐的、合意的、可爱的、伴随欲念的、令人染着的色；耳所识别的……乃至……声音；鼻所识别的……乃至……气味；舌所识别的……乃至……味道；身所识别的可喜的、可乐的、合意的、可爱的、伴随欲念的、令人染着的触觉。他通过身做善行，通过语说善言，通过意存善念；身体败坏死亡之后，得以往生到善趣、天界，与三十三天的众神共住。他在那里的欢喜园，被天女群体所围绕，具备、具足地享受着天界的五种欲乐。他看到一位居士或居士的儿子正具备、具足地享受着五种欲乐。

摩犍提！你对此怎么想：‘那个在欢喜园被天女群体围绕，具备、具足地享受着天界五种欲乐的天子，会羡慕这位居士或居士子的人间五种欲乐吗？会想要转向人间的欲乐吗？’”[游方者说：]“确实不会这样，尊敬的乔达摩！为什么呢？尊敬的乔达摩！和人间的欲乐相比，天界的欲乐更殊胜、更美妙。”[世尊说：]“摩犍提！确实如此，我过去还是在家人时，具备、具足地享受着五种欲乐，［即：］眼所识别的……乃至……色；耳所识别的……乃至……声音；鼻所识别的……乃至……气味；舌所识别的……乃至……味道；身所识别的可喜的、可乐的、合意的、可爱的、伴随欲念的、令人染着的触觉。那时我后来如实了知各种欲乐的生起、灭去、甜头（味）、祸患、出离，断除了对欲乐的渴爱，排除了对欲乐的热恼，远离了渴望，内心平静地安住。那时我看见其他众生对于欲乐没有远离贪欲、被对欲乐的渴爱所吞噬、被对欲乐的热恼所燃烧、追求着各种欲乐；那时我不羡慕他们，对此，我不感到欢喜。为什么呢？摩犍提！因为除了欲乐和不善法之外，还有一种喜乐，甚至超越了天界的快乐；享受着那种喜乐，对于低劣的人间五欲之乐，我不羡慕，对此，我不感到欢喜。

摩犍提！譬如一个患严重皮肤病的人，身上长疮，皮肉腐烂，被蛆虫啃食，用指甲抓破疮口，在火坑边烤身体（来缓解痛苦）。他的朋友、同事、亲戚、族人，为他聘请外科医生；那位外科医生为他用药（治疗），他通过那药物治疗从皮肤病中解脱出来，变得没有疾病、安乐、自主、自在、随心所欲地行动。他看见其他患严重皮肤病的人，身上长疮，皮肉腐烂，被蛆虫啃食，用指甲抓破疮口、在火坑边烤身体。

摩犍提！你对此怎么想：‘那个人会羡慕这个皮肤病人在火坑边烤火，或者羡慕他接受治疗吗？’”[游方者说：]“确实不会这样，尊敬的乔达摩！为什么呢？尊敬的乔达摩！有病的时候，才有治疗的必要；没有病的时候，就没有治疗的必要了。”[世尊说：]“摩犍提！确实如此，我过去还是在家人时，具备、具足地享受着五种欲乐。［五种欲乐，即］：眼所识别的……乃至……色；耳所识别的……乃至……声音；鼻所识别的……乃至……气味；舌所识别的……乃至……味道；身所识别的可喜的、可乐的、合意的、可爱的、伴随欲念的、令人染着的触觉。那时我后来如实了知各种欲乐的生起、灭去、甜头（味）、祸患、出离，断除了对欲乐的渴爱、排除了对欲乐的热恼，远离了渴望，内心平静地安住。我看见其他众生对于欲乐没有远离贪欲、被对欲乐的渴爱所吞噬、被对欲乐的热恼所燃烧、追求着各种欲乐；那时我不羡慕他们，对此，我不感到欢喜。为什么呢？摩犍提！因为除了这些欲乐和不善法之外，还有一种喜乐，甚至超越了天界的快乐；享受着那种喜乐，对于低劣的人间五欲之乐，我不羡慕，对此，我不感到欢喜。

摩犍提！譬如一个患严重皮肤病的人，身上长疮，皮肉腐烂，被蛆虫啃食，用指甲抓破疮口，在火坑边烤身体。他的朋友、同事、亲戚、族人，为他聘请外科医生；那位外科医生为他治疗，他通过那药物治疗从皮肤病中解脱出来，变得没有疾病、安乐、自主、自在、随心所欲地行动。但这时有两个强壮的人各抓住他的一只手臂，把他拖向火坑。

摩犍提！你对此怎么想：‘那个人会不会这样那样地扭动身体（来抗拒）呢？’”[游方者说：]“是的，尊敬的乔达摩！为什么呢？尊敬的乔达摩！那火确实是苦的触受、非常炽热、带来极大的热恼。”[世尊说：]“摩犍提！你对此怎么想：那火难道只是现在是苦的触受，非常炽热、带来极大的热恼吗？或者那火在过去也是苦的触受，非常炽热、带来极大的热恼吗？”[游方者说：]“尊敬的乔达摩！那火现在是苦的触受，非常炽热、带来极大的热恼；在过去也是苦的触受，非常炽热、带来极大的热恼。而且，尊敬的乔达摩！那个患严重皮肤病的人，身上长疮，皮肉腐烂，被蛆虫啃食，用指甲抓破疮口，感官功能败坏，却把火的苦触当作快乐，是获得了颠倒的想法。”[世尊说：]“摩犍提！正是如此，过去的欲乐是苦的触受，带来极大的热、极大的热恼；未来的欲乐也是苦的触受、带来极大的热、极大的热恼；现在的欲乐也是苦的触受，带来极大的热、极大的热恼。摩犍提！而这些众生对于欲乐没有远离贪欲、被对欲乐的渴爱所吞噬、被对欲乐的热恼所燃烧、感官功能败坏，却把欲乐的苦触当作快乐，是获得了颠倒的想法。

摩犍提！譬如一个患严重皮肤病的人，身上长疮、皮肉腐烂，被蛆虫啃食，用指甲抓破疮口、在火坑边烤身体。摩犍提！像这样，那个患严重皮肤病的人，身上长疮，皮肉腐烂，被蛆虫啃食，用指甲抓破疮口，在火坑边烤身体，他的疮口就会更加不干净，更加恶臭，更加腐烂。然而只是因为疮口发痒，才有某种程度的舒服感、一点点的快感而已。摩犍提！正是如此，众生对于欲乐没有远离贪欲、被对欲乐的渴爱所吞噬、被对欲乐的热恼所燃烧、追求着各种欲乐。摩犍提！凡是像这样的众生，对于欲乐没有远离贪欲、被对欲乐的渴爱所吞噬、被对欲乐的热恼所燃烧、追求着欲乐，那么那些众生的欲爱就越发增长，他们被对欲乐的热恼所燃烧；然而只是依赖于五种欲乐，才有某种程度的舒服感、一点点的快感而已。

摩犍提！你对此怎么想：‘你见过或听过国王或国王的大臣，具备、具足地享受着五种欲乐，没有断除欲爱，没有排除欲乐的热恼，却能远离渴望，内心平静地安住，或者（过去）曾这样安住，或者现在这样安住，或者将来会这样安住吗？’”[游方者说：]“确实没有，尊敬的乔达摩。”[世尊说：]“摩犍提！善哉！摩犍提！我也没有见过，没有听过：‘国王或国王的大臣，具备、具足地享受着五种欲乐，没有断除欲爱，没有排除欲乐的热恼，却能远离渴望，内心平静地安住，或者（过去）曾这样安住，或者现在这样安住，或者将来会这样安住。’然而，摩犍提！凡是任何沙门或婆罗门，远离渴望，内心平静地安住，或者（过去）曾这样安住，或者现在这样安住，或者将来会这样安住的，他们都是如实了知各种欲乐的生起、灭去、甜头（味）、祸患、出离，已经断除了欲爱，已经排除了欲乐的热恼，远离渴望，内心平静地安住，或者（过去）曾这样安住，或者现在这样安住，或者将来会这样安住的。”

于是，世尊在那时发出这感兴语说：

无病是最高的利得， 涅槃是最高的快乐；

八支圣道， 导向安稳、不死。

这样说后，游方者摩犍提对世尊说：“稀有啊！尊敬的乔达摩！从未有过啊！尊敬的乔达摩！尊敬的乔达摩善说了这个偈颂：

“无病是最高的利得，涅槃是最高的快乐。”

尊敬的乔达摩！我也听过过去的游方者老师以及老师的老师们说过：

“无病是最高的利得，涅槃是最高的快乐。”

尊敬的乔达摩！他们的话[和您的话]是一致的。[世尊说：]“摩犍提！你既然也听过过去的游方者老师以及老师的老师们说过：

“无病是最高的利得，涅槃是最高的快乐。”

“那么，什么是那种无病呢？什么是那种涅槃呢？”这样说后，游方者摩犍提用手依次抚摸自己的身体说：“尊敬的乔达摩！这个（我的身体）就是那种无病；这个就是那种涅槃。尊敬的乔达摩！我现在确实是无病安乐的人，没有任何事情烦扰我。”

[世尊说：]“摩犍提！譬如一个天生失明的人，他看不见黑色、白色、青色、黄色、赤色、深红色，看不见平坦和凹凸、星星的光芒、太阳和月亮。他听见有眼睛的人说：‘喂！这件白色的衣服真是精致、美丽、无垢、干净啊！’于是他就去寻找白色的[衣服]。有另外一个人用一件沾满油污尘土的粗麻衣欺骗他说：‘喂！朋友！这就是你[想要的]那件美丽、无垢、干净的白衣服。’他收下了那件[衣服]，收下后就穿上它，穿上后心满意足，说出满意的话：‘喂！这件白色的衣服真是精致、美丽、无垢、干净啊！’

摩犍提！你对此怎么想：难道那个天生失明的人是知道、看见了才收下那件沾满油污尘土的粗麻衣，收下、穿上，穿上后心满意足，发出满意的声音说：‘喂！这件白色的衣服真是精致、美丽、无垢、干净啊！’吗？还是因为相信了有眼睛的人所说的话呢？”[游方者说：]“尊敬的乔达摩！那个天生失明的人确实是不知道、看不见，才收下那件沾满油污尘土的粗麻衣，收下后就穿上它，穿上后心满意足，发出满意的话：

‘喂！这件白色的衣服真是精致、美丽、无垢、干净啊！’[并且]是因为相信了有眼睛的人所说的话。”[世尊说：]“正是如此，摩犍提！其他学派的游方者确实是盲目的、没有眼睛的，不知道什么是无病，看不见什么是涅槃，却也说这个偈颂：

无病是最高的利得， 涅槃是最高的快乐。

摩犍提！这偈颂是过去的阿罗汉、正等觉者们所说的：

无病是最高的利得， 涅槃是最高的快乐；

八支圣道， 导向安稳、不死。

“这个偈颂后来逐渐流传到了普通人那里。摩犍提！这个身体是由疾病构成的、是肿瘤构成的、是箭（喻痛苦）构成的、是祸患构成的、是病痛构成的；你对于这个由疾病构成、肿瘤构成、箭构成、祸患构成、病痛构成的身体，却说：‘尊敬的乔达摩！这个[我的身体]是无病；这个是涅槃。’摩犍提！这是因为你没有这种神圣之眼（智慧之眼）；你如果用神圣之眼就能知道什么是无病，就能看见涅槃了。”

[游方者说：]“我对尊敬的乔达摩有如此的净信：‘尊敬的乔达摩能够为我说法，使我得以知道无病、得以看见涅槃。’”[世尊说：]“摩犍提！譬如一个天生失明的人，他看不见黑色、白色、青色、黄色、赤色、深红色，看不见平坦和凹凸、星星的光芒、太阳和月亮；他的朋友、同事、亲戚、族人为他聘请外科医生。那位外科医生为他用药（治疗）。他通过那药物治疗，双眼仍然不能[看见]，双眼不能变得清明。摩犍提！你对此怎么想：‘难道那位[外科]医生就只落得疲劳和困扰吗？’”[游方者说：]“是的，尊敬的乔达摩！”（世尊说：）“正是如此，摩犍提！我为你说法：‘这是无病，这是涅槃。’（如果）你不能了知无病、不能看见涅槃，那对我来说将会是疲劳，那对我来说将会是辛苦。”

[游方者说：]“我对尊敬的乔达摩有如此的净信：‘尊敬的乔达摩能够为我说法，使我得以知道无病、得以看见涅槃。’”[世尊说：]“摩犍提！譬如一个天生失明的人，他看不见黑色、白色、青色、黄色、赤色、深红色，看不见平坦和凹凸、星星的光芒、太阳和月亮；他听见有眼睛的人说：‘喂！这件白色的衣服真是精致、美丽、无垢、干净啊！’于是他就去寻找白色的[衣服]。有另外一个人用一件沾满油污尘土的粗麻衣欺骗他说：‘喂！朋友！这就是你想要的精致、无垢、干净的白衣服。’他收下了那件[衣服]、收下后就穿上它。他的朋友、同事、亲戚、族人，为他聘请外科医生给予治疗。那位外科医生为他用药（治疗），就是催吐药、泻药、眼药水、涂抹药油、鼻腔给药（治疗）。他通过那药物治疗，双眼得以（看见）、双眼得以清净；他的眼睛已经能够（看见）了，对于那件沾满油污尘土的粗麻衣的喜爱和贪着，他就会舍弃它；他会认定那个人不是朋友，而是敌人，甚至想要夺取他的性命，心想：‘朋友啊！我真是长时间被这个人用沾满油污尘土的粗麻衣所蒙蔽、欺骗、诓骗了！’[他当时说：]‘喂！朋友！这就是你想要的精致、无垢、干净的白衣服。’”正是如此，摩犍提！我为你说法，说：‘这是无病，这是涅槃。’你就能了知无病，就能看见涅槃。在你的眼睛能够[看见]的同时，对于五种执取蕴（色、受、想、行、识）的欲求和贪着，你就能断除它…你更会这样[想]：‘朋友啊！我真是长久以来被这个心[由于执取五蕴]所蒙蔽、欺骗、诓骗了！’我确实是执取着色、执取着受、执取着想、执取着行、执取着识啊。对那时的我来说，以执取为缘而[产生]有（存在），以有为缘而[产生]生，以生为缘而[产生]老、死、愁、悲、苦、忧、恼。像这样，这一切苦蕴就生起了。”

游方者说：“我对尊敬的乔达摩有如此的净信：‘尊敬的乔达摩能够为我这样说法，这样我就能成为不再盲目（有智慧眼）的人，能从这个座位上站起来（比喻获得解脱）。’”[世尊说：]“摩犍提！为此，你应当亲近善知识。摩犍提！你如果亲近善知识，摩犍提！你将听闻正法。摩犍提！你如果听闻正法，摩犍提！你会依法奉行。摩犍提！你如果依法奉行，摩犍提！你将亲自了知、亲自看见：‘这些就是疾病、肿瘤、箭（痛苦）；在这里（指通过修行），疾病、肿瘤、箭就会完全灭尽，没有残余。我由于执取的灭尽，（而有）有的灭尽；由于有的灭尽，（而有）生的灭尽；由于生的灭尽，（而有）老、死、愁、悲、苦、忧、恼的灭尽：像这样，这一切苦蕴就灭尽了。’”

（世尊）说完这番话时，游方者摩犍提对世尊说：“太好了！尊敬的乔达摩！太好了！尊敬的乔达摩！正如尊敬的乔达摩以各种善巧方便所开示的法，就像能扶起跌倒的人，能揭开被覆盖的东西，给迷路的人指明道路，在黑暗中带来油灯，让有眼睛的人能看见各种东西。我皈依尊者乔达摩、[皈依]法及[皈依]比丘僧团。我希望能得到在尊者乔达摩座下出家的机会，希望能接受具足戒。”[世尊说：]“摩犍提！凡是以前属于其他教派的人、想要在这个法和律中出家、想要接受具足戒的人，他应该过四个月的观察期（别住）；经过四个月，（如果）比丘们满意他的心志，才同意让他出家，同意为他授具足戒，使他成为比丘。但是，在这方面，我知道有个人的差别。”[游方者说：]“尊师！如果那些以前属于其他教派的人，想要在这个法和律中出家，想要在这个法和律中接受具足戒，应该有四个月的观察期；经过四个月，（如果）比丘们满意他的心志，才同意让他出家、同意为他授具足戒，才能成为比丘。那么我愿意过四年的观察期，经过四年，（如果）比丘们满意我的心志，请同意让我出家、同意为我授具足戒后，才成为比丘。”于是，游方者摩犍提就在世尊座下出家、接受了具足戒。接受具足戒后不久，尊者摩犍提独自安住、远离尘嚣、不放逸、精勤、自我策励地安住；不久之后，（实现了）善男子为什么正确地从家庭出家成为无家者的那个目标——那无上的梵行终极目标，就在现世中，通过自己的神通智慧证悟、实现并安住于其中了。他证知：“我的生死已尽，梵行已立，应做之事已做完，不再有未来的存在状态了。”具寿摩犍提，成为了阿罗汉中的一员。

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《2》Majjhimapaṇṇāsapāḷi 中分五十经篇 (MN 51-100, 1-486)/3. Paribbājakavagga 游方者品 (MN 71-80, 185-281)”

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【经名】 3.6 Sandakasutta 删陀迦经 (MN 76, 223-236)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Sandakasuttaṃ

223. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. Tena kho pana samayena sandako paribbājako pilakkhaguhāyaṃ paṭivasati mahatiyā paribbājakaparisāya saddhiṃ pañcamattehi paribbājakasatehi. Atha kho āyasmā ānando sāyanhasamayaṃ paṭisallānā vuṭṭhito bhikkhū āmantesi – “āyāmāvuso, yena devakatasobbho tenupasaṅkamissāma guhādassanāyā”ti. “Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṃ. Atha kho āyasmā ānando sambahulehi bhikkhūhi saddhiṃ yena devakatasobbho tenupasaṅkami. Tena kho pana samayena sandako paribbājako mahatiyā paribbājakaparisāya saddhiṃ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṃ tiracchānakathaṃ kathentiyā, seyyathidaṃ – rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vā. Addasā kho sandako paribbājako āyasmantaṃ ānandaṃ dūratova āgacchantaṃ. Disvāna sakaṃ parisaṃ saṇṭhāpesi – “appasaddā bhonto hontu, mā bhonto saddamakattha; ayaṃ samaṇassa gotamassa sāvako āgacchati samaṇo ānando. Yāvatā kho pana samaṇassa gotamassa sāvakā kosambiyaṃ paṭivasanti, ayaṃ tesaṃ aññataro samaṇo ānando. Appasaddakāmā kho pana te āyasmanto appasaddavinītā appasaddassa vaṇṇavādino; appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā”ti. Atha kho te paribbājakā tuṇhī ahesuṃ.

224. Atha kho āyasmā ānando yena sandako paribbājako tenupasaṅkami. Atha kho sandako paribbājako āyasmantaṃ ānandaṃ etadavoca – “etu kho bhavaṃ ānando, svāgataṃ bhoto ānandassa. Cirassaṃ kho bhavaṃ ānando imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya. Nisīdatu bhavaṃ ānando, idamāsanaṃ paññattan”ti. Nisīdi kho āyasmā ānando paññatte āsane. Sandakopi kho paribbājako aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho sandakaṃ paribbājakaṃ āyasmā ānando etadavoca – “kāyanuttha, sandaka, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti? “Tiṭṭhatesā, bho ānanda, kathā yāya mayaṃ etarahi kathāya sannisinnā. Nesā bhoto ānandassa kathā dullabhā bhavissati pacchāpi savanāya. Sādhu vata bhavantaṃyeva ānandaṃ paṭibhātu sake ācariyake dhammīkathā”ti. “Tena hi, sandaka, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti. “Evaṃ bho”ti kho sandako paribbājako āyasmato ānandassa paccassosi. Āyasmā ānando etadavoca – “cattārome, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena abrahmacariyavāsā akkhātā cattāri ca anassāsikāni brahmacariyāni akkhātāni, yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca [vasanto vā (sī. pī.) evamuparipi anārādhanapakkhe] nārādheyya ñāyaṃ dhammaṃ kusalan”ti. “Katame pana te, bho ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro abrahmacariyavāsā akkhātā, yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalan”ti?

225. “Idha, sandaka, ekacco satthā evaṃvādī hoti evaṃdiṭṭhi – ‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paroloko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedenti. Cātumahābhūtiko ayaṃ puriso yadā kālaṅkaroti, pathavī pathavīkāyaṃ anupeti anupagacchati, āpo āpokāyaṃ anupeti anupagacchati, tejo tejokāyaṃ anupeti anupagacchati, vāyo vāyokāyaṃ anupeti anupagacchati, ākāsaṃ indriyāni saṅkamanti. Āsandipañcamā purisā mataṃ ādāya gacchanti, yāvāḷāhanā padāni paññāyanti. Kāpotakāni aṭṭhīni bhavanti. Bhassantā āhutiyo; dattupaññattaṃ yadidaṃ dānaṃ. Tesaṃ tucchā musā vilāpo ye keci atthikavādaṃ vadanti. Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti na honti paraṃ maraṇā’ti.

“Tatra, sandaka, viññū puriso iti paṭisañcikkhati – ‘ayaṃ kho bhavaṃ satthā evaṃvādī evaṃdiṭṭhi – natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paroloko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedenti. Cātumahābhūtiko ayaṃ puriso yadā kālaṅkaroti, pathavī pathavīkāyaṃ anupeti anupagacchati, āpo āpokāyaṃ anupeti anupagacchati, tejo tejokāyaṃ anupeti anupagacchati, vāyo vāyokāyaṃ anupeti anupagacchati, ākāsaṃ indriyāni saṅkamanti. Āsandipañcamā purisā mataṃ ādāya gacchanti, yāvāḷāhanā padāni paññāyanti. Kāpotakāni aṭṭhīni bhavanti. Bhassantā āhutiyo; dattupaññattaṃ yadidaṃ dānaṃ. Tesaṃ tucchā musā vilāpo ye keci atthikavādaṃ vadanti. Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti na honti paraṃ maraṇā’ti. Sace imassa bhoto satthuno saccaṃ vacanaṃ, akatena me ettha kataṃ, avusitena me ettha vusitaṃ. Ubhopi mayaṃ ettha samasamā sāmaññaṃ pattā, yo cāhaṃ na vadāmi ‘ubho kāyassa bhedā ucchijjissāma, vinassissāma, na bhavissāma paraṃ maraṇā’ti. Atirekaṃ kho panimassa bhoto satthuno naggiyaṃ muṇḍiyaṃ ukkuṭikappadhānaṃ kesamassulocanaṃ yohaṃ puttasambādhasayanaṃ [puttasambādhavasanaṃ (sī.)] ajjhāvasanto kāsikacandanaṃ paccanubhonto mālāgandhavilepanaṃ dhārento jātarūparajataṃ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi. Abhisamparāyaṃ sohaṃ kiṃ jānanto kiṃ passanto imasmiṃ satthari brahmacariyaṃ carissāmi? ‘So abrahmacariyavāso ayan’ti – iti viditvā tasmā brahmacariyā nibbijja pakkamati [nibbijjāpakkamati (sī.)]. Ayaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamo abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.

226. “Puna caparaṃ, sandaka, idhekacco satthā evaṃvādī hoti evaṃdiṭṭhi – ‘karoto kārayato chindato chedāpayato pacato pācāpayato socayato socāpayato kilamato kilamāpayato phandato phandāpayato pāṇamatipātayato adinnaṃ ādiyato sandhiṃ chindato nillopaṃ harato ekāgārikaṃ karoto paripanthe tiṭṭhato paradāraṃ gacchato musā bhaṇato karoto na karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pacāpento, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo. Dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’ti.

“Tatra, sandaka, viññū puriso iti paṭisañcikkhati – ‘ayaṃ kho bhavaṃ satthā evaṃvādī evaṃdiṭṭhi – karoto kārayato chindato chedāpayato pacato pācāpayato socato socāpayato kilamato kilamāpayato phandato phandāpayato pāṇamatipātayato adinnaṃ ādiyato sandhiṃ chindato nillopaṃ harato ekāgārikaṃ karoto paripanthe tiṭṭhato paradāraṃ gacchato musā bhaṇato karoto na karīyati pāpaṃ khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pacāpento, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo. Dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’ti. Sace imassa bhoto satthuno saccaṃ vacanaṃ, akatena me ettha kataṃ, avusitena me ettha vusitaṃ. Ubhopi mayaṃ ettha samasamā sāmaññaṃ pattā, yo cāhaṃ na vadāmi ‘ubhinnaṃ kurutaṃ na karīyati pāpan’ti. Atirekaṃ kho panimassa bhoto satthuno naggiyaṃ muṇḍiyaṃ ukkuṭikappadhānaṃ kesamassulocanaṃ yohaṃ puttasambādhasayanaṃ ajjhāvasanto kāsikacandanaṃ paccanubhonto mālāgandhavilepanaṃ dhārento jātarūparajataṃ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi. Abhisamparāyaṃ sohaṃ kiṃ jānanto kiṃ passanto imasmiṃ satthari brahmacariyaṃ carissāmi? ‘So abrahmacariyavāso ayan’ti iti viditvā tasmā brahmacariyā nibbijja pakkamati. Ayaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyo abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.

227. “Puna caparaṃ, sandaka, idhekacco satthā evaṃvādī hoti evaṃdiṭṭhi – ‘natthi hetu, natthi paccayo sattānaṃ saṃkilesāya; ahetū appaccayā sattā saṃkilissanti; natthi hetu, natthi paccayo sattānaṃ visuddhiyā; ahetū appaccayā sattā visujjhanti; natthi balaṃ, natthi vīriyaṃ, natthi purisathāmo, natthi purisaparakkamo; sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’ti.

“Tatra, sandaka, viññū puriso iti paṭisañcikkhati – ‘ayaṃ kho bhavaṃ satthā evaṃvādī evaṃdiṭṭhi – natthi hetu, natthi paccayo sattānaṃ saṃkilesāya, ahetū appaccayā sattā saṃkilissanti. Natthi hetu natthi paccayo sattānaṃ visuddhiyā, ahetū appaccayā sattā visujjhanti. Natthi balaṃ, natthi vīriyaṃ, natthi purisathāmo, natthi purisaparakkamo, sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’ti. Sace imassa bhoto satthuno saccaṃ vacanaṃ, akatena me ettha kataṃ, avusitena me ettha vusitaṃ. Ubhopi mayaṃ ettha samasamā sāmaññaṃ pattā, yo cāhaṃ na vadāmi ‘ubho ahetū appaccayā visujjhissāmā’ti. Atirekaṃ kho panimassa bhoto satthuno naggiyaṃ muṇḍiyaṃ ukkuṭikappadhānaṃ kesamassulocanaṃ yohaṃ puttasambādhasayanaṃ ajjhāvasanto kāsikacandanaṃ paccanubhonto mālāgandhavilepanaṃ dhārento jātarūparajataṃ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi. Abhisamparāyaṃ sohaṃ kiṃ jānanto kiṃ passanto imasmiṃ satthari brahmacariyaṃ carissāmi? ‘So abrahmacariyavāso ayan’ti – iti viditvā tasmā brahmacariyā nibbijja pakkamati. Ayaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyo abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.

228. “Puna caparaṃ, sandaka, idhekacco satthā evaṃvādī hoti evaṃdiṭṭhi – ‘sattime kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā, te na iñjanti na vipariṇamanti na aññamaññaṃ byābādhenti nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Katame satta? Pathavīkāyo āpokāyo tejokāyo vāyokāyo sukhe dukkhe jīve sattame – ime sattakāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. Te na iñjanti na vipariṇamanti na aññamaññaṃ byābādhenti. Nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Tattha natthi hantā vā ghātetā vā sotā vā sāvetā vā viññātā vā viññāpetā vā. Yopi tiṇhena satthena sīsaṃ chindati, na koci kañci [kiñci (ka.)] jīvitā voropeti. Sattannaṃtveva kāyānamantarena satthaṃ vivaramanupatati. Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni tīṇi ca kammāni, kamme ca aḍḍhakamme ca, dvaṭṭhipaṭipadā, dvaṭṭhantarakappā, chaḷābhijātiyo, aṭṭha purisabhūmiyo, ekūnapaññāsa ājīvakasate, ekūnapaññāsa paribbājakasate, ekūnapaññāsa nāgāvāsasate, vīse indriyasate, tiṃse nirayasate, chattiṃsa rajodhātuyo, satta saññīgabbhā, satta asaññīgabbhā, satta nigaṇṭhigabbhā, satta devā, satta mānusā, satta pesācā, satta sarā, satta pavuṭā, satta papātā, satta papātasatāni, satta supinā, satta supinasatāni, cullāsīti [cūḷāsīti (sī. syā. kaṃ. pī.)] mahākappino [mahākappuno (sī. pī.)] satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissanti. Tattha natthi imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṃ vā kammaṃ paripācessāmi, paripakkaṃ vā kammaṃ phussa phussa byantiṃ karissāmīti. Hevaṃ natthi doṇamite sukhadukkhe pariyantakate saṃsāre, natthi hāyanavaḍḍhane, natthi ukkaṃsāvakaṃse. Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti, evameva bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissantī’ti.

“Tatra, sandaka, viññū puriso iti paṭisañcikkhati – ‘ayaṃ kho bhavaṃ satthā evaṃvādī evaṃdiṭṭhi – sattime kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. Te na iñjanti na vipariṇamanti na aññamaññaṃ byābādhenti. Nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Katame satta? Pathavīkāyo āpokāyo tejokāyo vāyokāyo sukhe dukkhe jīve sattame – ime satta kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. Te na iñjanti na vipariṇamanti na aññamaññaṃ byābādhenti. Nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Tattha natthi hantā vā ghātetā vā sotā vā sāvetā vā viññātā vā viññāpetā vā. Yopi tiṇhena satthena sīsaṃ chindati, na koci kañci jīvitā voropeti. Sattannaṃtveva kāyānamantarena satthaṃ vivaramanupatati. Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni tīṇi ca kammāni, kamme ca aḍḍhakamme ca, dvaṭṭhipaṭipadā, dvaṭṭhantarakappā, chaḷābhijātiyo, aṭṭha purisabhūmiyo, ekūnapaññāsa ājīvakasate, ekūnapaññāsa paribbājakasate, ekūnapaññāsa nāgāvāsasate, vīse indriyasate, tiṃse nirayasate, chattiṃsa rajodhātuyo, satta saññīgabbhā, satta asaññīgabbhā, satta nigaṇṭhigabbhā, satta devā, satta mānusā, satta pesācā, satta sarā, satta pavuṭā, satta papātā, satta papātasatāni, satta supinā, satta supinasatāni, cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissanti. Tattha natthi imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṃ vā kammaṃ paripācessāmi, paripakkaṃ vā kammaṃ phussa phussa byantiṃ karissāmīti, hevaṃ natthi doṇamite sukhadukkhe pariyantakate saṃsāre, natthi hāyanavaḍḍhane, natthi ukkaṃsāvakaṃse. Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti, evameva bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissantī’ti. Sace pana imassa bhoto satthuno saccaṃ vacanaṃ, akatena me ettha kataṃ, avusitena me ettha vusitaṃ. Ubhopi mayaṃ ettha samasamā sāmaññaṃ pattā, yo cāhaṃ na vadāmi. ‘Ubho sandhāvitvā saṃsaritvā dukkhassantaṃ karissāmā’ti. Atirekaṃ kho panimassa bhoto satthuno naggiyaṃ muṇḍiyaṃ ukkuṭikappadhānaṃ kesamassulocanaṃ yohaṃ puttasambādhasayanaṃ ajjhāvasanto kāsikacandanaṃ paccanubhonto mālāgandhavilepanaṃ dhārento jātarūparajataṃ sādiyanto iminā bhotā satthārā samasamagatiko bhavissāmi. Abhisamparāyaṃ sohaṃ kiṃ jānanto kiṃ passanto imasmiṃ satthari brahmacariyaṃ carissāmi? ‘So abrahmacariyavāso ayan’ti – iti viditvā tasmā brahmacariyā nibbijja pakkamati. Ayaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena catuttho abrahmacariyavāso akkhāto yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.

“Ime kho te, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro abrahmacariyavāsā akkhātā yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalan”ti.

“Acchariyaṃ, bho ānanda, abbhutaṃ, bho ānanda! Yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro abrahmacariyavāsāva samānā ‘abrahmacariyavāsā’ti akkhātā yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalanti. Katamāni pana tāni, bho ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāri anassāsikāni brahmacariyāni akkhātāni yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalan”ti?

229. “Idha, sandaka, ekacco satthā sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānāti – ‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitan’ti. So suññampi agāraṃ pavisati, piṇḍampi na labhati, kukkuropi ḍaṃsati, caṇḍenapi hatthinā samāgacchati, caṇḍenapi assena samāgacchati, caṇḍenapi goṇena samāgacchati, itthiyāpi purisassapi nāmampi gottampi pucchati, gāmassapi nigamassapi nāmampi maggampi pucchati. So ‘kimidan’ti puṭṭho samāno ‘suññaṃ me agāraṃ pavisitabbaṃ ahosi’, tena pāvisiṃ; ‘piṇḍampi aladdhabbaṃ ahosi’, tena nālatthaṃ; ‘kukkurena ḍaṃsitabbaṃ ahosi’, tenamhi [tena (ka.), tenāsiṃ (?)] daṭṭho; ‘caṇḍena hatthinā samāgantabbaṃ ahosi’, tena samāgamiṃ; ‘caṇḍena assena samāgantabbaṃ ahosi’, tena samāgamiṃ; ‘caṇḍena goṇena samāgantabbaṃ ahosi’, tena samāgamiṃ; ‘itthiyāpi purisassapi nāmampi gottampi pucchitabbaṃ ahosi’, tena pucchiṃ; ‘gāmassapi nigamassapi nāmampi maggampi pucchitabbaṃ ahosi’, tena pucchinti. Tatra, sandaka, viññū puriso iti paṭisañcikkhati – ‘ayaṃ kho bhavaṃ satthā sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānāti…pe… ‘gāmassapi nigamassapi nāmampi maggampi pucchitabbaṃ ahosi, tena pucchin’ti. So ‘anassāsikaṃ idaṃ brahmacariyan’ti – iti viditvā tasmā brahmacariyā nibbijja pakkamati. Idaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamaṃ anassāsikaṃ brahmacariyaṃ akkhātaṃ yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.

230. “Puna caparaṃ, sandaka, idhekacco satthā anussaviko hoti anussavasacco. So anussavena itihitihaparamparāya piṭakasampadāya dhammaṃ deseti. Anussavikassa kho pana, sandaka, satthuno anussavasaccassa sussutampi hoti dussutampi hoti tathāpi hoti aññathāpi hoti. Tatra, sandaka, viññū puriso iti paṭisañcikkhati – ‘ayaṃ kho bhavaṃ satthā anussaviko anussavasacco so anussavena itihitihaparamparāya piṭakasampadāya dhammaṃ deseti. Anussavikassa kho pana satthuno anussavasaccassa sussutampi hoti dussutampi hoti tathāpi hoti aññathāpi hoti’. So ‘anassāsikaṃ idaṃ brahmacariyan’ti – iti viditvā tasmā brahmacariyā nibbijja pakkamati. Idaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyaṃ anassāsikaṃ brahmacariyaṃ akkhātaṃ yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.

231. “Puna caparaṃ, sandaka, idhekacco satthā takkī hoti vīmaṃsī. So takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ dhammaṃ deseti. Takkissa kho pana, sandaka, satthuno vīmaṃsissa sutakkitampi hoti duttakkitampi hoti tathāpi hoti aññathāpi hoti. Tatra, sandaka, viññū puriso iti paṭisañcikkhati – ‘ayaṃ kho bhavaṃ satthā takkī vīmaṃsī. So takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ dhammaṃ deseti. Takkissa kho pana satthuno vīmaṃsissa sutakkitampi hoti duttakkitampi hoti tathāpi hoti aññathāpi hoti’. So ‘anassāsikaṃ idaṃ brahmacariyan’ti – iti viditvā tasmā brahmacariyā nibbijja pakkamati. Idaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyaṃ anassāsikaṃ brahmacariyaṃ akkhātaṃ yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.

232. “Puna caparaṃ, sandaka, idhekacco satthā mando hoti momūho. So mandattā momūhattā tattha tattha [tathā tathā (sī. syā. kaṃ. pī.)] pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ – ‘evantipi [evampi (sī. pī.)] me no, tathātipi [tathāpi (sī. pī.)] me no, aññathātipi [aññathāpi (sī. pī.) ( ) sabbattha natthi] me no, notipi me no, no notipi me no’ti. Tatra, sandaka, viññū puriso iti paṭisañcikkhati – ‘ayaṃ kho bhavaṃ satthā mando momūho. So mandattā momūhattā tattha tattha pañhaṃ puṭṭho samāno vācāvikkhepaṃ āpajjati amarāvikkhepaṃ – evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti. So ‘anassāsikaṃ idaṃ brahmacariyan’ti – iti viditvā tasmā brahmacariyā nibbijja pakkamati. Idaṃ kho, sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena catutthaṃ anassāsikaṃ brahmacariyaṃ akkhātaṃ yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ.

“Imāni kho, (tāni sandaka, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāri anassāsikāni brahmacariyāni akkhātāni yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalan”ti.

“Acchariyaṃ, bho ānanda, abbhutaṃ, bho ānanda! Yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāri anassāsikāneva brahmacariyāni anassāsikāni brahmacariyānīti akkhātāni yattha viññū puriso sasakkaṃ brahmacariyaṃ na vaseyya, vasanto ca nārādheyya ñāyaṃ dhammaṃ kusalaṃ. So pana, bho ānanda, satthā kiṃ vādī kiṃ akkhāyī yattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalan”ti.

233. “Idha, sandaka, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā…pe… [vitthāro ma. ni. 2.9-10 kandarakasutte] so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Yasmiṃ kho [yasmiṃ kho pana (syā. kaṃ. ka.)], sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.

“Puna caparaṃ, sandaka, bhikkhu vitakkavicārānaṃ vūpasamā…pe... dutiyaṃ jhānaṃ upasampajja viharati. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.

“Puna caparaṃ, sandaka, bhikkhu pītiyā ca virāgā upekkhako ca viharati…pe… tatiyaṃ jhānaṃ upasampajja viharati. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.

“Puna caparaṃ, sandaka, bhikkhu sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.

“So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.

“So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate…pe… yathākammūpage satte pajānāti. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalaṃ.

“So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti; ‘ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Yasmiṃ kho, sandaka, satthari sāvako evarūpaṃ uḷāravisesaṃ adhigacchati tattha viññū puriso sasakkaṃ brahmacariyaṃ vaseyya, vasanto ca ārādheyya ñāyaṃ dhammaṃ kusalan”ti.

234. “Yo pana so, bho ānanda, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto paribhuñjeyya so kāme”ti? “Yo so, sandaka, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto abhabbo so pañcaṭṭhānāni ajjhācarituṃ. Abhabbo khīṇāsavo bhikkhu sañcicca pāṇaṃ jīvitā voropetuṃ, abhabbo khīṇāsavo bhikkhu adinnaṃ theyyasaṅkhātaṃ ādātuṃ, abhabbo khīṇāsavo bhikkhu methunaṃ dhammaṃ paṭisevetuṃ, abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṃ, abhabbo khīṇāsavo bhikkhu sannidhikārakaṃ kāme paribhuñjituṃ, seyyathāpi pubbe agāriyabhūto. Yo so, sandaka, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto abhabbo so imāni pañcaṭṭhānāni ajjhācaritun”ti.

235. “Yo pana so, bho ānanda, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto tassa carato ceva tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitaṃ – ‘khīṇā me āsavā’”ti? “Tena hi, sandaka, upamaṃ te karissāmi; upamāyapidhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Seyyathāpi, sandaka, purisassa hatthapādā chinnā; tassa carato ceva tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ (jānāti – ‘chinnā me hatthapādā’ti, udāhu paccavekkhamāno jānāti – ‘chinnā me hatthapādā’”ti? “Na kho, bho ānanda, so puriso satataṃ samitaṃ jānāti – ‘chinnā me hatthapādā’ ti.) [(chinnāva hatthapādā,) (sī. syā. kaṃ. pī.)] Api ca kho pana naṃ paccavekkhamāno jānāti – ‘chinnā me hatthapādā’”ti. “Evameva kho, sandaka, yo so bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto tassa carato ceva tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ (ñāṇadassanaṃ na paccupaṭṭhitaṃ – ‘khīṇā me āsavā’ti;) [(khīṇāva āsavā,) (sī. syā. kaṃ. pī.)] api ca kho pana naṃ paccavekkhamāno jānāti – ‘khīṇā me āsavā’”ti.

236. “Kīvabahukā pana, bho ānanda, imasmiṃ dhammavinaye niyyātāro”ti? “Na kho, sandaka, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova ye imasmiṃ dhammavinaye niyyātāro”ti. “Acchariyaṃ, bho ānanda, abbhutaṃ, bho ānanda! Na ca nāma sadhammokkaṃsanā bhavissati, na paradhammavambhanā, āyatane ca dhammadesanā tāva bahukā ca niyyātāro paññāyissanti. Ime panājīvakā puttamatāya puttā attānañceva ukkaṃsenti, pare ca vambhenti tayo ceva niyyātāro paññapenti, seyyathidaṃ – nandaṃ vacchaṃ, kisaṃ saṃkiccaṃ, makkhaliṃ gosālan”ti. Atha kho sandako paribbājako sakaṃ parisaṃ āmantesi – “carantu bhonto samaṇe gotame brahmacariyavāso. Na dāni sukaraṃ amhehi lābhasakkārasiloke pariccajitun”ti. Iti hidaṃ sandako paribbājako sakaṃ parisaṃ uyyojesi bhagavati brahmacariyeti.

Sandakasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

☸---------------------------------------------------------------------

第七十六 删陀迦经 Sandakasuttaṃ

我是这样听说的。

那时，世尊住在憍赏弥城的乔师罗园（Ghositārāma）。那时，游方者删陀迦和大约五百人的大游方者团体一起，住在于无花果石窟（Pilakkhaguhā）。这时，尊者阿难在傍晚时分从静坐中起来，对比丘们说：“各位贤友！我们一起去天造沟（Devakatasobbho）看看石窟吧。”那些比丘回答尊者阿难：“好的，贤友！”于是，尊者阿难和众多比丘一同前往天造沟。那时，游方者删陀迦正和他的大游方者团体坐在一起，吵吵嚷嚷、大声喧哗，谈论着各种世俗无益的话题（tiracchānakathaṃ）。例如：谈论国王、盗贼、大臣、军队、恐怖、战争、食物、饮料、衣服、卧具、花环、香料、亲属、车乘、村庄、乡镇、都市、国家；谈论女人、英雄、街谈巷议、井边闲话、祖先、各种杂谈、世界起源、海洋起源、以及存在与否等话题。游方者删陀迦看见尊者阿难正从远处走来。看见后，他让自己的团体安静下来：“各位！请小声点，各位！请不要作声。这位沙门乔达摩的弟子，沙门阿难，正朝这里来。沙门乔达摩住在憍赏弥的弟子中，这位沙门阿难是其中之一。那些尊者们喜欢安静，习惯于安静，是安静的赞叹者。我想，他可能是知道我们这群人安静下来了，认为（我们）可以接近，才过来的吧。”于是，那些游方者都安静了下来。这时尊者阿难来到游方者删陀迦那里。于是，游方者删陀迦对尊者阿难说：“欢迎阿难尊者！欢迎阿难尊者！阿难尊者真是许久才安排到这次机会来到这里。请坐，阿难尊者，这里有准备好的座位。”尊者阿难在准备好的座位上坐下。游方者删陀迦也拿了一个较低的座位，坐在一旁。

尊者阿难对坐在一旁的游方者删陀迦说：“删陀迦，你们刚才聚在这里谈论什么呢？你们中断的是什么话题？”[删陀迦说：] “阿难尊者！我们刚才谈论的话题，暂且放下吧！那些话，尊者以后想听也不难听到。如果尊者能开示您自己老师（佛陀）的法语，那就太好了！”阿难说：“既然如此，删陀迦，请仔细听，好好放在心上！我这就说。”游方者删陀迦回答尊者阿难说：“好的，尊者！”尊者阿难说：“删陀迦！那位知者、见者、阿罗汉、正等正觉的世尊，指出了四种不能称为梵行的生活（abrahmacariyavāsā），以及四种不安稳的梵行（anassāsikāni brahmacariyāni）。有智慧的人在这些地方绝不会过梵行生活，即使住了，也无法获得正道、善法。”

[删陀迦说：] “阿难尊者！那么，那位知者、见者、阿罗汉、正等正觉的世尊所说的四种不能称为梵行的生活是哪些呢？在这些地方，有智慧的人绝不会过梵行生活，即使住了，也无法获得正道、善法？”

[阿难说：] “删陀迦！在这里，有某类导师持有这样的言论和见解：‘没有布施，没有祭祀，没有供养；没有善恶业的果报；没有此世，没有他世；没有母亲，没有父亲；没有化生的众生；世上没有通过正确修行、走上正道的沙门、婆罗门，能够亲身以无上智慧作证后宣说此世和他世。人是由四大元素构成的，当他命终时，地元素回归地，水元素回归水，火元素回归火，风元素回归风，诸根（感官能力）消散于空中。由四个人抬着棺木（或担架），连同棺木共五样，将死者运走，一直到火葬场都能看到他们的足迹。（火化后）骨头变得如鸽子般灰白，祭品最终化为灰烬。所谓的布施，是愚人设立的教条。那些宣称有后世存在的说法，都是空洞、虚假、戏论。无论是愚者还是智者，身体败坏后都会断灭、消失，死后什么都没有了。’

那时，删陀迦！有智慧的人会这样思考：‘这位导师持有这样的言论和见解：“没有布施……乃至……死后什么都没有了。”如果这位导师的话是真的，那么对我来说，没做的等于做了，没完成的等于完成了。在这点上，我和这位导师达到了同样的沙门境界。然而我并不主张：“我们两者身体败坏后都会断灭、消失，死后将一无所有。”况且，这位导师过着极端的生活，裸体、剃头、蹲踞修行、拔除须发，（他出家精进修持），而我呢，过着儿孙满堂的在家生活，享用迦尸国产的檀香，佩戴花环、涂抹香膏、享用金银，（如果他的理论是对的），我和这位导师死后的归宿将会是完全一样的。那我凭什么知见，要跟随这位导师修梵行呢？’他认识到：‘这是一种不能称为梵行的生活。’于是，他对这种梵行感到厌恶而离开。删陀迦！这就是那位知者、见者、阿罗汉、正等正觉的世尊所说的第一种不能称为梵行的生活；在这些地方，有智慧的人绝不会过梵行生活，即使住了，也无法获得正道、善法。

再者，删陀迦！在这里，有某类导师持有这样的言论和见解：‘［无论如何伤害他人的事］、其作者、令作者、切者、令切者、烤者、令烤者、令愁者、令疲劳者、战栗者、令战栗者、杀者、令杀生者、令不与取者、穿入家者、掠夺者、盗窃者、立路傍（抢劫）者、通奸者、妄语者、［如是］作者，造作者也不会造作恶业。又，即使以利剑轮将此大地上的生灵，作成一肉堆、一肉山，由此不会产生恶业，也没有恶业的来临。又，即使行于恒河的南岸，伤害、杀戮、砍截、令砍截、烧烤、令烧烤，由此不会产生恶业、也没有恶业的来临；又，即使行于恒河北岸布施、令布施、祭祀、令祭祀，由此不会产生福德、也没有福德的来临；依靠布施、调御、自制、说实话，没有福德，也没有福德的来临。’

删陀迦！那时，有智慧的人会这样思考：‘这位导师确实持有这样的言论和见解：［无论如何伤害他人之事，］其作者，令作者……乃至……没有福德的来临。’如果这位导师的话是真的，那么对我来说，没做的在此可算作已经做了；没完成的，在此可算作已经完成了。在此我们两者在这点上达到了同样的沙门境界。然而我并不主张：“我们两者无论做什么都不会造作恶业。”况且，这位导师过着极端的生活……（同前）……那我凭什么知见，要跟随这位导师修梵行呢？’他认识到：‘这是一种不能称为梵行的生活。’因此他对这种梵行感到厌恶而离开，删陀迦！这就是那位知者、见者、阿罗汉、正等正觉的世尊所说的第二种不能称为梵行的生活；在这些地方，有智慧的人绝不会过梵行生活。即使住了，也无法获得正道、善法。

再者，删陀迦！在这里，有某类导师持有这样的言论和见解：‘众生杂染没有原因、没有条件；众生是无因无缘而杂染的。众生清净也没有原因、没有条件；众生是无因无缘而清净的。没有力量，没有精进，没有人的能力，没有人的勇猛；一切有情、一切生命、一切存在、一切生灵，都是无助、无力、无精进的，是命中注定、阶层所属和本性使然而转变的；他们在六种生命层次中感受苦乐。’

删陀迦！那时，有智慧的人会这样思考：‘这位导师确实持有这样的言论和见解：“众生杂染没有原因、没有条件……乃至……感受苦乐。”如果这位导师的话是真的，那么对我来说，没做的在此可算作已经做了；没完成的，在此可算作已经完成了。在此我们两者达到了同样的沙门境界。然而我并不主张：“我们两者都是无因无缘而清净的。”况且，这位导师过着极端的生活……（同前）……那我凭什么知见，要跟随这位导师修梵行呢？’他认识到：‘这是一种不能称为梵行的生活。’因此他对这种梵行感到厌恶而离开。删陀迦！这就是那位知者、见者、阿罗汉、正等正觉的世尊所说的第三种不能称为梵行的生活；在这些地方，有智慧的人绝不会过梵行生活。即使住了，也无法获得正道、善法。

再者，删陀迦！在这里，有某类导师持有这样的言论和见解：‘有七种“身”（或译为“聚”），它们不是被造作的，不是被造作者所造作的，不是被化现的，不是被化现者化现的，它们是（像石女一样）不育的，（像山顶一样）稳固的，（像石柱一样）竖立不动的。它们不摇动，不变化，互不侵害，不能给彼此带来乐、苦或者乐苦。哪七种呢？地身、水身、火身、风身、乐、苦，以及命（生命原理）为第七种。这七种身不是被造作的……（重复上述描述）……它们不摇动，不变化，互不侵害，不能给彼此带来乐、苦或者乐苦。在此，没有杀者或教唆杀者，没有听者或让听者听，没有识者或让识者识。即使有人用利刃砍下（某人的）头颅，也没有谁夺走谁的生命，只不过是刀刃在七种“身”的间隙中穿过而已。（众生）要经历一百四十万零六千六百种主要生命形态（yonipamukha），六十个百（即6000）和六个百（即600）；五百种业，五种业，三种业，一种业及半种业；六十二种道途（paṭipadā），六十二个中劫（antarakappa），六种阶级（abhijāti），八种人生阶段（purisabhūmi）；四千九百种邪命外道（ājīvaka），四千九百种游方者（paribbājaka），四千九百种龙的住处（nāgāvāsa）；两千种根（indriya），三千种地狱（niraya），三十六种尘界（rajodhātu）；七种有想胎（saññīgabbha），七种无想胎（asaññīgabbha），七种无结胎（nigaṇṭhigabbha）；七种天，七种人，七种饿鬼（pesāca）；七种湖（sarā），七种疙瘩（pavuṭā），七种悬崖（papātā），七百种悬崖；七种梦，七百种梦；还有八百四十万大劫。无论是愚者还是智者，在经历了这一切轮回流转之后，都将达到苦的终结。然而，在此过程中，不可能通过持戒、守誓、苦行或梵行来使未成熟的业提前成熟，或者通过承受果报来终结已成熟的业。没有这样的事。苦乐就像是用斗量好的一样是定量的，轮回也有固定的期限，既不会缩短也不会延长，既不会增加也不会减少。就像一个线团扔出去后，会自行完全散开一样，愚者和智者在轮回流转之后，也终将达到苦的终结。’

删陀迦！这时有智慧的人会这样思考：‘这位导师确实持有这样的言论和见解：［此等七身……乃至……将至作苦之边际也。］如果此尊师的话为真实，那么对我来说，没做的在此可算作已经做了；没完成的，在此可算作已经完成了。在此我们两者达到了同样的沙门境界。然而我并不主张：“我们两者都是轮回流转后，终将达到苦的终结。”况且，这位导师过着极端的生活，裸体、剃头、蹲踞修行、拔除须发（出家修梵行者），而我过着儿孙满堂的在家生活、享用迦尸国产的檀香、佩戴花环涂香、脂粉、享用金银，我和这位导师死后的归宿将会是完全一样的。那时我凭什么知见、而要在此师处修梵行呢？’他认识到：‘这是一种不能称为梵行的生活。因此他对这种梵行感到厌恶而离开。’删陀迦！这就是那位知者、见者、阿罗汉、正等正觉的世尊所说的第四种不能称为梵行的生活；在这些地方，有智慧的人绝不会过梵行生活。即使住了，也无法获得正道、善法。

删陀迦！这些就是那位知者、见者、阿罗汉、正等正觉的世尊所说的四种不能称为梵行的生活。在这些地方，有智慧的人绝不会过梵行生活，即使住了，也无法获得正道、善法。”

[删陀迦说：] “真是稀有啊！阿难尊者！真是未曾有啊！阿难尊者！那位知者、见者、阿罗汉、正等正觉的世尊所说的这四种不能称为梵行的生活，确实就是不能称为梵行的生活啊！在这些地方，有智慧的人绝不会过梵行生活，即使住了，也无法获得正道、善法。那么，阿难尊者！那位知者、见者、阿罗汉、正等正觉的世尊所说的四种不安稳的梵行（anassāsikāni brahmacariyāni）又是哪些呢？在这些地方，有智慧的人绝不会过梵行生活，即使住了，也无法获得正道、善法？”

[阿难说：] “删陀迦！在这里，有某类导师自称是全知者、全见者，声称自己拥有无遗漏的智见：‘无论我行走、站立、睡觉或醒来，我的智见都恒常持续地现前。’但他（有时）走进空房子（却一无所获），（有时）得不到食物，（有时）被狗咬，（有时）遇到凶恶的象，（有时）遇到凶恶的马，（有时）遇到凶恶的牛；他（有时也需要）询问男人和女人的名字和姓氏，（有时也需要）询问村庄、乡镇的名称和道路。当被问到‘这是怎么回事？’时，他会这样回答：‘（因为按定数）我应该进入空房子，所以我才进去；（因为按定数）我不该得到食物，所以我才没得到；（因为按定数）我应该被狗咬，所以我才被咬；（因为按定数）我应该遇到凶恶的象，所以我才遇到；（因为按定数）我应该遇到凶恶的马，所以我才遇到；（因为按定数）我应该遇到凶恶的牛，所以我才遇到；（因为按定数）我应该询问男人和女人的名字和姓氏，所以我才问；（因为按定数）我应该询问村庄、乡镇的名称和道路，所以我才问。’删陀迦！这时，有智慧的人会这样思考：‘这位导师自称是全知者、全见者……乃至……所以我才问。’他认识到：‘这是一种不安稳的梵行。’于是，他对这种梵行感到厌恶而离开。删陀迦！这就是那位知者、见者、阿罗汉、正等正觉的世尊所说的第一种不安稳的梵行；在这些地方，有智慧的人绝不会过梵行生活，即使住了，也无法获得正道、善法。”

再者，删陀迦！在这里，有某类导师是依据听闻的（anussaviko），以听闻为真理的。他依据听闻、依据世代相传、依据经典传承来教导佛法。删陀迦！对于依据听闻、以听闻为真理的导师，他所听闻的内容可能有记得对的（sussutaṃ），也可能有记错的（dussutaṃ）；可能与事实相符，也可能与事实不符。删陀迦！这时，有智慧的人会这样思考：‘这位导师是依据听闻的，以听闻为真理的；他依据听闻、依据世代相传、依据经典传承来教导佛法。对于依据听闻、以听闻为真理的导师，他所听闻的内容可能有记得对的，也可能有记错的；可能与事实相符，也可能与事实不符。’他认识到：‘这是一种不安稳的梵行。’于是，他对这种梵行感到厌恶而离开。删陀迦！这就是那位知者、见者、阿罗汉、正等正觉的世尊所说的第二种不安稳的梵行；在这些地方，有智慧的人绝不会过梵行生活，即使住了，也无法获得正道、善法。

再者，删陀迦！在这里，有某类导师是逻辑推论者（takkī）、考察者（vīmaṃsī）。他教导的是经过逻辑推敲、依据考察、凭自己思考得出的法。删陀迦！对于逻辑推论者、考察者的导师，他的推论可能有推理正确的（sutakkitaṃ），也可能有推理错误的（duttakkitaṃ）；可能与事实相符，也可能与事实不符。删陀迦！这时，有智慧的人会这样思考：‘这位导师是逻辑推论者、考察者；他教导的是经过逻辑推敲、依据考察、凭自己思考得出的法。对于逻辑推论者、考察者的导师，他的推论可能有推理正确的，也可能有推理错误的；可能与事实相符，也可能与事实不符。’他认识到：‘这是一种不安稳的梵行。’于是，他对这种梵行感到厌恶而离开。删陀迦！这就是那位知者、见者、阿罗汉、正等正觉的世尊所说的第三种不安稳的梵行；在这些地方，有智慧的人绝不会过梵行生活，即使住了，也无法获得正道、善法。

再者，删陀迦！在这里，有某类导师是迟钝者、极其愚痴者。他因为迟钝和愚痴，在被问及各种问题时，言语支吾，采取迴避（像鳗鱼一样圆滑），说：‘我不是这么认为；我也不是那么认为；我也不是认为与此不同；我也不认为“不是”；我也不认为“并非不是”。’删陀迦！这时，有智慧的人会这样思考：‘这位导师是迟钝者、极其愚痴者……乃至……我也不认为“并非不是”。’他认识到：‘这是一种不安稳的梵行。’于是，他对这种梵行感到厌恶而离开。删陀迦！这就是那位知者、见者、阿罗汉、正等正觉的世尊所说的第四种不安稳的梵行；在这些地方，有智慧的人绝不会过梵行生活，即使住了，也无法获得正道、善法。

删陀迦！这些就是那位知者、见者、阿罗汉、正等正觉的世尊所说的四种不安稳的梵行。在这些地方，有智慧的人绝不会过梵行生活，即使住了，也无法获得正道、善法。”[删陀迦说：] “真是稀有啊！阿难尊者！真是未曾有啊！阿难尊者！那位知者、见者、阿罗汉、正等正觉的世尊所说的这四种不安稳的梵行，确实就是不安稳的梵行啊！在这些地方，有智慧的人绝不会过梵行生活，即使住了，也无法获得正道、善法。那么，阿难尊者！在什么地方，有智慧的人才应该过（正确的）梵行生活，并且住了就能获得正道、善法呢？那样的导师，他宣说的是什么？教导的是什么呢？”

删陀迦！关于这点，如来、阿罗汉、正等正觉者、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊出现在世间……（此处省略标准描述，如沙门果经等）……他亲自了知、亲自作证后教导……开示梵行。无论是居士、居士的儿子，还是生于其他任何家庭的人，听闻此法后……（如《游行者经》等所广说）……他舍断了这五种障碍（五盖）——内心的污染、智慧的削弱者，远离了欲乐，远离了不善法，进入并安住于有寻、有伺、由远离而生的喜悦和快乐的初禅。删陀迦！在这样的导师座下，弟子能证得如此优越超胜的成就；在这样的地方，有智慧的人就应该过（正确的）梵行生活，住了就能获得正道、善法。再者，删陀迦！比丘通过平息寻和伺……乃至……进入并安住于第二禅……第三禅……第四禅。删陀迦！在这样的导师座下，弟子……（同上）……就能获得正道、善法。

当他的心像这样得定、清净、明洁、无秽、离诸烦恼、变得柔软、适合作业、稳固、达到不动时，他将心导向宿命通（pubbenivāsānussatiñāṇa）。他能回忆起种种过去的生命。例如：一生、二生……乃至……像这样，他能回忆起具有细节和特征的种种过去生命。删陀迦！在这样的导师座下，弟子……（同上）……就能获得正道、善法。当他的心像这样得定……达到不动时，他将心导向天眼通（sattānaṃ cutūpapātañāṇa）。他以清净、超越常人的天眼，看见众生的死亡和投生，了知他们的高贵与卑贱、美丽与丑陋、幸福与不幸……乃至……了知众生如何随自己的业力而流转。删陀迦！在这样的导师座下，弟子……（同上）……就能获得正道、善法。当他的心像这样得定……达到不动时，他将心导向漏尽通（āsavānaṃ khayañāṇa）。他如实了知：‘这是苦’……乃至……如实了知：‘这是导致苦灭尽的道路’；他如实了知：‘这些是漏（āsava）’……乃至……如实了知：‘这是导致漏灭尽的道路’。如此了知、如此看见之后，他的心从欲漏（kāmāsava）中解脱出来，从有漏（bhavāsava）中解脱出来，从无明漏（avijjāsava）中解脱出来。在解脱中生起‘已解脱’的智慧；他了知：‘（我）生死已尽，梵行已立，所作已办，不再有后有（不会再有轮回）了。’删陀迦！在这样的导师座下，弟子能证得如此优越超胜的成就；在这样的地方，有智慧的人就应该过（正确的）梵行生活，住了就能获得正道、善法。”

[删陀迦说：] “阿难尊者！那样的比丘，是阿罗汉、诸漏已尽、修行圆满、所作已办、已放下重担、已达自身利益、生死束缚已尽、通过正智而解脱，他还会享用欲乐吗？”[阿难说：] “删陀迦！凡是那样的比丘，是阿罗汉、诸漏已尽、修行圆满、所作已办、已放下重担、已达自身利益、生死束缚已尽、通过正智而解脱者，他不可能去做五种事情：漏尽比丘不可能故意夺取众生的生命；漏尽比丘不可能拿取未给予的东西（即偷盗）；漏尽比丘不可能行淫欲法；漏尽比丘不可能故意说妄语；漏尽比丘不可能像以前在家时那样，为了享用欲乐而储存物品。删陀迦！凡是那样的比丘，是阿罗汉……通过正智而解脱者，他不可能去做这五种事情。”

[删陀迦说：] “再者，阿难尊者！凡是那样的比丘，是阿罗汉、诸漏已尽、修行圆满、所作已办、已放下重担、已达自身利益、生死束缚已尽、通过正智而解脱者，他在行走、站立、睡觉、醒来时，是否智见都恒常持续地现前，（知道）‘我的诸漏已尽’呢？”[阿难说：] “关于这点，删陀迦！我给你打个比喻；通过比喻，有些有智慧的人能明白所说的话的含义。删陀迦！譬如一个人的手脚被砍断了，（虽然手脚被断的事实是恒常的），但他并不是在行走、站立、睡觉、醒来时，都时时刻刻持续地意识到‘我的手脚被砍断了’；而是在反思省察时，才知道‘我的手脚是已经被砍断了’。”删陀迦！同样的道理，凡是那样的比丘，是阿罗汉、诸漏已尽、修行圆满、所作已办、已放下重担、已达自身利益、生死束缚已尽、通过正智而解脱者，他（的诸漏已尽的状态是恒常的，但）并不是在行走、站立、睡觉、醒来时，都时时刻刻持续地有智见现前（想着）‘我的诸漏已尽’，而是在反思省察时，才知道：‘我的诸漏确实已经尽了’。”

[删陀迦说：] “阿难尊者！在这个法和律中，得解脱的先导者（niyyātāro，指出离者/成就者）数量多吗？”[阿难说：] “删陀迦！在这个法和律中的解脱者，不止一百，不止二百，不止三百，不止四百，不止五百，实际上要多得多。”[删陀迦说：] “真是稀有啊！阿难尊者！真是未曾有啊！阿难尊者！既不称赞自己的教法，也不贬低其他的教法；并且应机说法，还能让这么多的解脱者被认知。然而，这些（我们）邪命外道（Ājīvaka），就像没有子嗣的人的后代一样（puttamatāya puttā），只会称扬自己，贬低别人；只宣称有三位解脱者，那就是：难陀·婆蹉（Nanda Vaccha）、基沙·僧基测（Kisa Saṅkicca）和末伽梨·乔萨罗（Makkhali Gosāla）。”

这时，游方者删陀迦对自己的团体说：“各位！去沙门乔达摩那里过梵行生活吧！我们现在不容易舍弃（世俗的）利养、恭敬和名声（但也应该去追求真正的解脱）！”就这样，游方者删陀迦鼓励自己的团体去世尊那里修梵行。

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《2》Majjhimapaṇṇāsapāḷi 中分五十经篇 (MN 51-100, 1-486)/3. Paribbājakavagga 游方者品 (MN 71-80, 185-281)”

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【经名】 3.7 Mahāsakuludāyisutta 善生优陀夷大经 (MN 77, 237-259)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Mahāsakuludāyisuttaṃ

237. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena sambahulā abhiññātā abhiññātā paribbājakā moranivāpe paribbājakārāme paṭivasanti, seyyathidaṃ – annabhāro varadharo sakuludāyī ca paribbājako aññe ca abhiññātā abhiññātā paribbājakā. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi. Atha kho bhagavato etadahosi – “atippago kho tāva rājagahe piṇḍāya carituṃ. Yaṃnūnāhaṃ yena moranivāpo paribbājakārāmo yena sakuludāyī paribbājako tenupasaṅkameyyan”ti. Atha kho bhagavā yena moranivāpo paribbājakārāmo tenupasaṅkami. Tena kho pana samayena sakuludāyī paribbājako mahatiyā paribbājakaparisāya saddhiṃ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṃ tiracchānakathaṃ kathentiyā, seyyathidaṃ – rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vā. Addasā kho sakuludāyī paribbājako bhagavantaṃ dūratova āgacchantaṃ. Disvāna sakaṃ parisaṃ saṇṭhāpeti – “appasaddā bhonto hontu; mā bhonto saddamakattha. Ayaṃ samaṇo gotamo āgacchati; appasaddakāmo kho pana so āyasmā appasaddassa vaṇṇavādī. Appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā”ti. Atha kho te paribbājakā tuṇhī ahesuṃ. Atha kho bhagavā yena sakuludāyī paribbājako tenupasaṅkami. Atha kho sakuludāyī paribbājako bhagavantaṃ etadavoca – “etu kho, bhante, bhagavā. Svāgataṃ, bhante, bhagavato. Cirassaṃ kho, bhante, bhagavā imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya. Nisīdatu, bhante, bhagavā; idamāsanaṃ paññattan”ti. Nisīdi bhagavā paññatte āsane. Sakuludāyīpi kho paribbājako aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho sakuludāyiṃ paribbājakaṃ bhagavā etadavoca –

238. “Kāyanuttha, udāyi, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti? “Tiṭṭhatesā, bhante, kathā yāya mayaṃ etarahi kathāya sannisinnā. Nesā, bhante, kathā bhagavato dullabhā bhavissati pacchāpi savanāya. Purimāni, bhante, divasāni purimatarāni nānātitthiyānaṃ samaṇabrāhmaṇānaṃ kutūhalasālāyaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – ‘lābhā vata, bho, aṅgamagadhānaṃ, suladdhalābhā vata, bho, aṅgamagadhānaṃ! Tatrime [yatthime (sī.)] samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa rājagahaṃ vassāvāsaṃ osaṭā. Ayampi kho pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; sopi rājagahaṃ vassāvāsaṃ osaṭo. Ayampi kho makkhali gosālo…pe… ajito kesakambalo… pakudho kaccāyano… sañjayo belaṭṭhaputto… nigaṇṭho nāṭaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; sopi rājagahaṃ vassāvāsaṃ osaṭo. Ayampi kho samaṇo gotamo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; sopi rājagahaṃ vassāvāsaṃ osaṭo. Ko nu kho imesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saṅghīnaṃ gaṇīnaṃ gaṇācariyānaṃ ñātānaṃ yasassīnaṃ titthakarānaṃ sādhusammatānaṃ bahujanassa sāvakānaṃ sakkato garukato mānito pūjito, kañca pana sāvakā sakkatvā garuṃ katvā [garukatvā (sī. syā. kaṃ. pī.)] upanissāya viharantī’”ti?

239. “Tatrekacce evamāhaṃsu – ‘ayaṃ kho pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; so ca kho sāvakānaṃ na sakkato na garukato na mānito na pūjito, na ca pana pūraṇaṃ kassapaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharanti. Bhūtapubbaṃ pūraṇo kassapo anekasatāya parisāya dhammaṃ deseti. Tatraññataro pūraṇassa kassapassa sāvako saddamakāsi – “mā bhonto pūraṇaṃ kassapaṃ etamatthaṃ pucchittha; neso etaṃ jānāti; mayametaṃ jānāma, amhe etamatthaṃ pucchatha; mayametaṃ bhavantānaṃ byākarissāmā”ti. Bhūtapubbaṃ pūraṇo kassapo bāhā paggayha kandanto na labhati – “appasaddā bhonto hontu, mā bhonto saddamakattha. Nete, bhavante, pucchanti, amhe ete pucchanti; mayametesaṃ byākarissāmā”ti. Bahū kho pana pūraṇassa kassapassa sāvakā vādaṃ āropetvā apakkantā – “na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi, kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi? Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno, sahitaṃ me, asahitaṃ te, purevacanīyaṃ pacchā avaca, pacchāvacanīyaṃ pure avaca, adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahitosi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī”ti. Iti pūraṇo kassapo sāvakānaṃ na sakkato na garukato na mānito na pūjito, na ca pana pūraṇaṃ kassapaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharanti. Akkuṭṭho ca pana pūraṇo kassapo dhammakkosenā’”ti.

“Ekacce evamāhaṃsu – ‘ayampi kho makkhali gosālo…pe… ajito kesakambalo… pakudho kaccāyano… sañjayo belaṭṭhaputto… nigaṇṭho nāṭaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; so ca kho sāvakānaṃ na sakkato na garukato na mānito na pūjito, na ca pana nigaṇṭhaṃ nāṭaputtaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharanti. Bhūtapubbaṃ nigaṇṭho nāṭaputto anekasatāya parisāya dhammaṃ deseti. Tatraññataro nigaṇṭhassa nāṭaputtassa sāvako saddamakāsi – mā bhonto nigaṇṭhaṃ nāṭaputtaṃ etamatthaṃ pucchittha; neso etaṃ jānāti; mayametaṃ jānāma, amhe etamatthaṃ pucchatha; mayametaṃ bhavantānaṃ byākarissāmāti. Bhūtapubbaṃ nigaṇṭho nāṭaputto bāhā paggayha kandanto na labhati – “appasaddā bhonto hontu, mā bhonto saddamakattha. Nete bhavante pucchanti, amhe ete pucchanti; mayametesaṃ byākarissāmā”ti. Bahū kho pana nigaṇṭhassa nāṭaputtassa sāvakā vādaṃ āropetvā apakkantā – “na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi. Kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi? Micchāpaṭipanno tvamasi. Ahamasmi sammāpaṭipanno. Sahitaṃ me asahitaṃ te, purevacanīyaṃ pacchā avaca, pacchāvacanīyaṃ pure avaca, adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahitosi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī”ti. Iti nigaṇṭho nāṭaputto sāvakānaṃ na sakkato na garukato na mānito na pūjito, na ca pana nigaṇṭhaṃ nāṭaputtaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharanti. Akkuṭṭho ca pana nigaṇṭho nāṭaputto dhammakkosenā’”ti.

240. “Ekacce evamāhaṃsu – ‘ayampi kho samaṇo gotamo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; so ca kho sāvakānaṃ sakkato garukato mānito pūjito, samaṇañca pana gotamaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharanti. Bhūtapubbaṃ samaṇo gotamo anekasatāya parisāya dhammaṃ desesi. Tatraññataro samaṇassa gotamassa sāvako ukkāsi. Tamenāññataro sabrahmacārī jaṇṇukena [jaṇṇuke (sī.)] ghaṭṭesi – “app SoundCloud āyasmā hotu, māyasmā saddamakāsi, satthā no bhagavā dhammaṃ desesī”ti. Yasmiṃ samaye samaṇo gotamo anekasatāya parisāya dhammaṃ deseti, neva tasmiṃ samaye samaṇassa gotamassa sāvakānaṃ khipitasaddo vā hoti ukkāsitasaddo vā. Tamenaṃ mahājanakāyo paccāsīsamānarūpo [paccāsiṃ samānarūpo (sī. syā. kaṃ. pī.)] paccupaṭṭhito hoti – “yaṃ no bhagavā dhammaṃ bhāsissati taṃ no sossāmā”ti. Seyyathāpi nāma puriso cātummahāpathe khuddamadhuṃ [khuddaṃ madhuṃ (sī. syā. kaṃ. pī.)] anelakaṃ pīḷeyya [uppīḷeyya (sī.)]. Tamenaṃ mahājanakāyo paccāsīsamānarūpo paccupaṭṭhito assa. Evameva yasmiṃ samaye samaṇo gotamo anekasatāya parisāya dhammaṃ deseti, neva tasmiṃ samaye samaṇassa gotamassa sāvakānaṃ khipitasaddo vā hoti ukkāsitasaddo vā. Tamenaṃ mahājanakāyo paccāsīsamānarūpo paccupaṭṭhito hoti – “yaṃ no bhagavā dhammaṃ bhāsissati taṃ no sossāmā”ti. Yepi samaṇassa gotamassa sāvakā sabrahmacārīhi sampayojetvā sikkhaṃ paccakkhāya hīnāyāvattanti tepi satthu ceva vaṇṇavādino honti, dhammassa ca vaṇṇavādino honti, saṅghassa ca vaṇṇavādino honti, attagarahinoyeva honti anaññagarahino, “mayamevamhā alakkhikā mayaṃ appapuññā te mayaṃ evaṃ svākkhāte dhammavinaye pabbajitvā nāsakkhimhā yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caritun”ti. Te ārāmikabhūtā vā upāsakabhūtā vā pañcasikkhāpade samādāya vattanti. Iti samaṇo gotamo sāvakānaṃ sakkato garukato mānito pūjito, samaṇañca pana gotamaṃ sāvakā sakkatvā garuṃ katvā upanissāya viharantī’”ti.

241. “Kati pana tvaṃ, udāyi, mayi dhamme samanupassasi, yehi mamaṃ [mama (sabbattha)] sāvakā sakkaronti garuṃ karonti [garukaronti (sī. syā. kaṃ. pī.)] mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharantī”ti? “Pañca kho ahaṃ, bhante, bhagavati dhamme samanupassāmi yehi bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti. Katame pañca? Bhagavā hi, bhante, appāhāro, appāhāratāya ca vaṇṇavādī. Yampi, bhante, bhagavā appāhāro, appāhāratāya ca vaṇṇavādī imaṃ kho ahaṃ, bhante, bhagavati paṭhamaṃ dhammaṃ samanupassāmi yena bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

“Puna caparaṃ, bhante, bhagavā santuṭṭho itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī. Yampi, bhante, bhagavā santuṭṭho itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, imaṃ kho ahaṃ, bhante, bhagavati dutiyaṃ dhammaṃ samanupassāmi yena bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

“Puna caparaṃ, bhante, bhagavā santuṭṭho itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī. Yampi, bhante, bhagavā santuṭṭho itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī, imaṃ kho ahaṃ, bhante, bhagavati tatiyaṃ dhammaṃ samanupassāmi yena bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

“Puna caparaṃ, bhante, bhagavā santuṭṭho itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī. Yampi, bhante, bhagavā santuṭṭho itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī, imaṃ kho ahaṃ, bhante, bhagavati catutthaṃ dhammaṃ samanupassāmi yena bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

“Puna caparaṃ, bhante, bhagavā pavivitto, pavivekassa ca vaṇṇavādī. Yampi, bhante, bhagavā pavivitto, pavivekassa ca vaṇṇavādī, imaṃ kho ahaṃ, bhante, bhagavati pañcamaṃ dhammaṃ samanupassāmi yena bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

“Ime kho ahaṃ, bhante, bhagavati pañca dhamme samanupassāmi yehi bhagavantaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharantī”ti.

242. “‘Appāhāro samaṇo gotamo, appāhāratāya ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, santi kho pana me, udāyi, sāvakā kosakāhārāpi aḍḍhakosakāhārāpi beluvāhārāpi aḍḍhabeluvāhārāpi. Ahaṃ kho pana, udāyi, appekadā iminā pattena samatittikampi bhuñjāmi bhiyyopi bhuñjāmi. ‘Appāhāro samaṇo gotamo, appāhāratāya ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, ye te, udāyi, mama sāvakā kosakāhārāpi aḍḍhakosakāhārāpi beluvāhārāpi aḍḍhabeluvāhārāpi na maṃ te iminā dhammena sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ.

“‘Santuṭṭho samaṇo gotamo itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, santi kho pana me, udāyi, sāvakā paṃsukūlikā lūkhacīvaradharā te susānā vā saṅkārakūṭā vā pāpaṇikā vā nantakāni [pāpaṇikāni vā nantakāni vā (sī.)] uccinitvā [ucchinditvā (ka.)] saṅghāṭiṃ karitvā dhārenti. Ahaṃ kho panudāyi, appekadā gahapaticīvarāni dhāremi daḷhāni satthalūkhāni alābulomasāni. ‘Santuṭṭho samaṇo gotamo itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, ye te, udāyi, mama sāvakā paṃsukūlikā lūkhacīvaradharā te susānā vā saṅkārakūṭā vā pāpaṇikā vā nantakāni uccinitvā saṅghāṭiṃ karitvā dhārenti, na maṃ te iminā dhammena sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ.

“‘Santuṭṭho samaṇo gotamo itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, santi kho pana me, udāyi, sāvakā piṇḍapātikā sapadānacārino uñchāsake vate ratā, te antaragharaṃ paviṭṭhā samānā āsanenapi nimantiyamānā na sādiyanti. Ahaṃ kho panudāyi, appekadā nimantanepi [nimantanassāpi (ka.)] bhuñjāmi sālīnaṃ odanaṃ vicitakāḷakaṃ anekasūpaṃ anekabyañjanaṃ. ‘Santuṭṭho samaṇo gotamo itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, ye te, udāyi, mama sāvakā piṇḍapātikā sapadānacārino uñchāsake vate ratā te antaragharaṃ paviṭṭhā samānā āsanenapi nimantiyamānā na sādiyanti, na maṃ te iminā dhammena sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ.

“‘Santuṭṭho samaṇo gotamo itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, santi kho pana me, udāyi, sāvakā rukkhamūlikā abbhokāsikā, te aṭṭhamāse channaṃ na upenti. Ahaṃ kho panudāyi, appekadā kūṭāgāresupi viharāmi ullittāvalittesu nivātesu phusitaggaḷesu [phussitaggaḷesu (sī. pī.)] pihitavātapānesu. ‘Santuṭṭho samaṇo gotamo itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, ye te, udāyi, mama sāvakā rukkhamūlikā abbhokāsikā te aṭṭhamāse channaṃ na upenti, na maṃ te iminā dhammena sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ.

“‘Pavivitto samaṇo gotamo, pavivekassa ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, santi kho pana me, udāyi, sāvakā āraññikā pantasenāsanā araññavanapatthāni pantāni senāsanāni ajjhogāhetvā viharanti, te anvaddhamāsaṃ saṅghamajjhe osaranti pātimokkhuddesāya. Ahaṃ kho panudāyi, appekadā ākiṇṇo viharāmi bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi. ‘Pavivitto samaṇo gotamo, pavivekassa ca vaṇṇavādī’ti, iti ce maṃ, udāyi, sāvakā sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ, ye te, udāyi, mama sāvakā āraññakā pantasenāsanā araññavanapatthāni pantāni senāsanāni ajjhogāhetvā viharanti te anvaddhamāsaṃ saṅghamajjhe osaranti pātimokkhuddesāya, na maṃ te iminā dhammena sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā upanissāya vihareyyuṃ.

“Iti kho, udāyi, na mamaṃ sāvakā imehi pañcahi dhammehi sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

243. “Atthi kho, udāyi, aññe ca pañca dhammā yehi pañcahi dhammehi mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti. Katame pañca? Idhudāyi, mamaṃ sāvakā adhisīle sambhāventi – ‘sīlavā samaṇo gotamo paramena sīlakkhandhena samannāgato’ti. Yampudāyi [yamudāyi (syā. ka.)], mamaṃ sāvakā adhisīle sambhāventi – ‘sīlavā samaṇo gotamo paramena sīlakkhandhena samannāgato’ti, ayaṃ kho, udāyi, paṭhamo dhammo yena mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

244. “Puna caparaṃ, udāyi, mamaṃ sāvakā abhikkante ñāṇadassane sambhāventi – ‘jānaṃyevāha samaṇo gotamo – jānāmīti, passaṃyevāha samaṇo gotamo – passāmīti; abhiññāya samaṇo gotamo dhammaṃ deseti no anabhiññāya; sanidānaṃ samaṇo gotamo dhammaṃ deseti no anidānaṃ; sappāṭihāriyaṃ samaṇo gotamo dhammaṃ deseti no appāṭihāriyan’ti. Yampudāyi, mamaṃ sāvakā abhikkante ñāṇadassane sambhāventi – ‘jānaṃyevāha samaṇo gotamo – jānāmīti, passaṃyevāha samaṇo gotamo – passāmīti; abhiññāya samaṇo gotamo dhammaṃ deseti no anabhiññāya; sanidānaṃ samaṇo gotamo dhammaṃ deseti no anidānaṃ; sappāṭihāriyaṃ samaṇo gotamo dhammaṃ deseti no appāṭihāriyan’ti, ayaṃ kho, udāyi, dutiyo dhammo yena mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

245. “Puna caparaṃ, udāyi, mamaṃ sāvakā adhipaññāya sambhāventi – ‘paññavā samaṇo gotamo paramena paññākkhandhena samannāgato; taṃ vata anāgataṃ vādapathaṃ na dakkhati, uppannaṃ vā parappavādaṃ na sahadhammena suniggahitaṃ niggaṇhissatīti – netaṃ ṭhānaṃ vijjati’. Taṃ kiṃ maññasi, udāyi, api nu me sāvakā evaṃ jānantā evaṃ passantā antarantarā kathaṃ opāteyyun”ti?

“No hetaṃ, bhante”.

“Na kho panāhaṃ, udāyi, sāvakesu anusāsaniṃ paccāsīsāmi [paccāsiṃsāmi (sī. syā. kaṃ. pī.)]; aññadatthu mamayeva sāvakā anusāsaniṃ paccāsīsanti.

“Yampudāyi, mamaṃ sāvakā adhipaññāya sambhāventi – ‘paññavā samaṇo gotamo paramena paññākkhandhena samannāgato; taṃ vata anāgataṃ vādapathaṃ na dakkhati, uppannaṃ vā parappavādaṃ na sahadhammena niggahitaṃ niggaṇhissatīti – netaṃ ṭhānaṃ vijjati’. Ayaṃ kho, udāyi, tatiyo dhammo yena mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

246. “Puna caparaṃ, udāyi, mama sāvakā yena dukkhena dukkhotiṇṇā dukkhaparetā te maṃ upasaṅkamitvā dukkhaṃ ariyasaccaṃ pucchanti, tesāhaṃ dukkhaṃ ariyasaccaṃ puṭṭho byākaromi, tesāhaṃ cittaṃ ārādhemi pañhassa veyyākaraṇena; te maṃ dukkhasamudayaṃ… dukkhanirodhaṃ… dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ pucchanti, tesāhaṃ dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ puṭṭho byākaromi, tesāhaṃ cittaṃ ārādhemi pañhassa veyyākaraṇena. Yampudāyi, mama sāvakā yena dukkhena dukkhotiṇṇā dukkhaparetā te maṃ upasaṅkamitvā dukkhaṃ ariyasaccaṃ pucchanti, tesāhaṃ dukkhaṃ ariyasaccaṃ puṭṭho byākaromi, tesāhaṃ cittaṃ ārādhemi pañhassa veyyākaraṇena. Te maṃ dukkhasamudayaṃ … dukkhanirodhaṃ… dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ pucchanti. Tesāhaṃ dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ puṭṭho byākaromi. Tesāhaṃ cittaṃ ārādhemi pañhassa veyyākaraṇena. Ayaṃ kho, udāyi, catuttho dhammo yena mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

247. “Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā cattāro satipaṭṭhāne bhāventi. Idhudāyi, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati… citte cittānupassī viharati… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

“Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā cattāro sammappadhāne bhāventi. Idhudāyi, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati; uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati; anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati; uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

“Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā cattāro iddhipāde bhāventi. Idhudāyi, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, cittasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

“Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā pañcindriyāni bhāventi. Idhudāyi, bhikkhu saddhindriyaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ; vīriyindriyaṃ bhāveti…pe… satindriyaṃ bhāveti… samādhindriyaṃ bhāveti… paññindriyaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

“Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā pañca balāni bhāventi. Idhudāyi, bhikkhu saddhābalaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ; vīriyabalaṃ bhāveti…pe… satibalaṃ bhāveti… samādhibalaṃ bhāveti… paññābalaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

“Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā sattabojjhaṅge bhāventi. Idhudāyi, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ; dhammavicayasambojjhaṅgaṃ bhāveti…pe… vīriyasambojjhaṅgaṃ bhāveti… pītisambojjhaṅgaṃ bhāveti… passaddhisambojjhaṅgaṃ bhāveti… samādhisambojjhaṅgaṃ bhāveti… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

“Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāventi. Idhudāyi, bhikkhu sammādiṭṭhiṃ bhāveti, sammāsaṅkappaṃ bhāveti, sammāvācaṃ bhāveti, sammākammantaṃ bhāveti, sammāājīvaṃ bhāveti, sammāvāyāmaṃ bhāveti, sammāsatiṃ bhāveti, sammāsamādhiṃ bhāveti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

248. “Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā aṭṭha vimokkhe bhāventi. Rūpī rūpāni passati, ayaṃ paṭhamo vimokkho; ajjhattaṃ arūpasaññī bahiddhā rūpāni passati, ayaṃ dutiyo vimokkho; subhanteva adhimutto hoti, ayaṃ tatiyo vimokkho; sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati, ayaṃ catuttho vimokkho; sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati, ayaṃ pañcamo vimokkho; sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati, ayaṃ chaṭṭho vimokkho; sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati, ayaṃ sattamo vimokkho; sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, ayaṃ aṭṭhamo vimokkho. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

249. “Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā aṭṭha abhibhāyatanāni bhāventi. Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṃ saññī hoti. Idaṃ paṭhamaṃ abhibhāyatanaṃ.

“Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṃ saññī hoti. Idaṃ dutiyaṃ abhibhāyatanaṃ.

“Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṃ saññī hoti. Idaṃ tatiyaṃ abhibhāyatanaṃ.

“Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṃ saññī hoti. Idaṃ catutthaṃ abhibhāyatanaṃ.

“Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. Seyyathāpi nāma umāpupphaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ, seyyathāpi vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ; evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṃ saññī hoti. Idaṃ pañcamaṃ abhibhāyatanaṃ.

“Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. Seyyathāpi nāma kaṇikārapupphaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ, seyyathāpi vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ; evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṃ saññī hoti. Idaṃ chaṭṭhaṃ abhibhāyatanaṃ.

“Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. Seyyathāpi nāma bandhujīvakapupphaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ, seyyathāpi vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ; evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṃ saññī hoti. Idaṃ sattamaṃ abhibhāyatanaṃ.

“Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathāpi vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ odātaṃ odātavaṇṇaṃ odātanidassanaṃ odātanibhāsaṃ; evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. ‘Tāni abhibhuyya jānāmi, passāmī’ti evaṃsaññī hoti. Idaṃ aṭṭhamaṃ abhibhāyatanaṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

250. “Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā dasa kasiṇāyatanāni bhāventi. Pathavīkasiṇameko sañjānāti uddhamadho tiriyaṃ advayaṃ appamāṇaṃ; āpokasiṇameko sañjānāti…pe… tejokasiṇameko sañjānāti… vāyokasiṇameko sañjānāti… nīlakasiṇameko sañjānāti… pītakasiṇameko sañjānāti… lohitakasiṇameko sañjānāti… odātakasiṇameko sañjānāti… ākāsakasiṇameko sañjānāti … viññāṇakasiṇameko sañjānāti uddhamadho tiriyaṃ advayaṃ appamāṇaṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

251. “Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā cattāri jhānāni bhāventi. Idhudāyi, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. Seyyathāpi, udāyi, dakkho nhāpako [nahāpako (sī. pī.)] vā nhāpakantevāsī vā kaṃsathāle nhānīyacuṇṇāni [nahānīyacuṇṇāni (sī. pī.)] ākiritvā udakena paripphosakaṃ paripphosakaṃ sanneyya, sāyaṃ nhānīyapiṇḍi [sāssa nahānīyapiṇḍī (sī. syā. kaṃ.)] snehānugatā snehapareto santarabāhirā phuṭā snehena na ca pagghariṇī; evameva kho, udāyi, bhikkhu imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.

“Puna caparaṃ, udāyi, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ…pe… dutiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti. Seyyathāpi, udāyi, udakarahado gambhīro ubbhidodako [ubbhitodako (syā. kaṃ. ka.)]. Tassa nevassa puratthimāya disāya udakassa āyamukhaṃ, na pacchimāya disāya udakassa āyamukhaṃ, na uttarāya disāya udakassa āyamukhaṃ, na dakkhiṇāya disāya udakassa āyamukhaṃ, devo ca na kālena kālaṃ sammā dhāraṃ anuppaveccheyya; atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṃ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa [na nesaṃ (sī.)] kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṃ assa. Evameva kho, udāyi, bhikkhu imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti.

“Puna caparaṃ, udāyi, bhikkhu pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti. Seyyathāpi, udāyi, uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni anto nimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṃ, uppalānaṃ vā padumānaṃ vā puṇḍarīkānaṃ vā sītena vārinā apphuṭaṃ assa; evameva kho, udāyi, bhikkhu imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti.

“Puna caparaṃ, udāyi, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti. Seyyathāpi, udāyi, puriso odātena vatthena sasīsaṃ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṃ assa; evameva kho, udāyi, bhikkhu imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

252. “Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā evaṃ pajānanti – ‘ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo; idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddhaṃ’. Seyyathāpi, udāyi, maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno sabbākārasampanno; tatridaṃ suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā. Tamenaṃ cakkhumā puriso hatthe karitvā paccavekkheyya – ‘ayaṃ kho maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno sabbākārasampanno; tatridaṃ suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā’ti. Evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā evaṃ pajānanti – ‘ayaṃ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo; idañca pana me viññāṇaṃ ettha sitaṃ ettha paṭibaddhan’ti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

253. “Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā imamhā kāyā aññaṃ kāyaṃ abhinimminanti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ. Seyyathāpi, udāyi, puriso muñjamhā īsikaṃ pabbāheyya; tassa evamassa – ‘ayaṃ muñjo, ayaṃ īsikā; añño muñjo, aññā īsikā; muñjamhātveva īsikā pabbāḷhā’ti. Seyyathā vā panudāyi, puriso asiṃ kosiyā pabbāheyya; tassa evamassa – ‘ayaṃ asi, ayaṃ kosi; añño asi aññā kosi; kosiyātveva asi pabbāḷho’ti. Seyyathā vā, panudāyi, puriso ahiṃ karaṇḍā uddhareyya; tassa evamassa – ‘ayaṃ ahi, ayaṃ karaṇḍo; añño ahi, añño karaṇḍo; karaṇḍātveva ahi ubbhato’ti. Evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā imamhā kāyā aññaṃ kāyaṃ abhinimminanti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

254. “Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṃ iddhividhaṃ paccanubhonti – ekopi hutvā bahudhā honti, bahudhāpi hutvā eko hoti; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamānā gacchanti, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karonti, seyyathāpi udake; udakepi abhijjamāne [abhijjamānā (ka.)] gacchanti, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamanti, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasanti parimajjanti, yāva brahmalokāpi kāyena vasaṃ vattenti. Seyyathāpi, udāyi, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaṃ yadeva bhājanavikatiṃ ākaṅkheyya taṃ tadeva kareyya abhinipphādeyya; seyyathā vā panudāyi, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṃ dantasmiṃ yaṃ yadeva dantavikatiṃ ākaṅkheyya taṃ tadeva kareyya abhinipphādeyya; seyyathā vā panudāyi, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṃ suvaṇṇasmiṃ yaṃ yadeva suvaṇṇavikatiṃ ākaṅkheyya taṃ tadeva kareyya abhinipphādeyya. Evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṃ iddhividhaṃ paccanubhonti – ekopi hutvā bahudhā honti, bahudhāpi hutvā eko hoti; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamānā gacchanti, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karonti, seyyathāpi udake; udakepi abhijjamāne gacchanti, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamanti, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasanti parimajjanti, yāva brahmalokāpi kāyena vasaṃ vattenti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

255. “Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇanti – dibbe ca mānuse ca, ye dūre santike ca. Seyyathāpi, udāyi, balavā saṅkhadhamo appakasireneva cātuddisā viññāpeyya; evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇanti – dibbe ca mānuse ca, ye dūre santike ca. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

256. “Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānanti – sarāgaṃ vā cittaṃ ‘sarāgaṃ cittan’ti pajānanti, vītarāgaṃ vā cittaṃ ‘vītarāgaṃ cittan’ti pajānanti; sadosaṃ vā cittaṃ ‘sadosaṃ cittan’ti pajānanti, vītadosaṃ vā cittaṃ ‘vītadosaṃ cittan’ti pajānanti; samohaṃ vā cittaṃ ‘samohaṃ cittan’ti pajānanti, vītamohaṃ vā cittaṃ ‘vītamohaṃ cittan’ti pajānanti; saṃkhittaṃ vā cittaṃ ‘saṅkhittaṃ cittan’ti pajānanti, vikkhittaṃ vā cittaṃ ‘vikkhittaṃ cittan’ti pajānanti; mahaggataṃ vā cittaṃ ‘mahaggataṃ cittan’ti pajānanti, amahaggataṃ vā cittaṃ ‘amahaggataṃ cittan’ti pajānanti; sauttaraṃ vā cittaṃ ‘sauttaraṃ cittan’ti pajānanti, anuttaraṃ vā cittaṃ ‘anuttaraṃ cittan’ti pajānanti; samāhitaṃ vā cittaṃ ‘samāhitaṃ cittan’ti pajānanti, asamāhitaṃ vā cittaṃ ‘asamāhitaṃ cittan’ti pajānanti; vimuttaṃ vā cittaṃ ‘vimuttaṃ cittan’ti pajānanti, avimuttaṃ vā cittaṃ ‘avimuttaṃ cittan’ti pajānanti. Seyyathāpi, udāyi, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṃ mukhanimittaṃ paccavekkhamāno sakaṇikaṃ vā ‘sakaṇikan’ti [sakaṇikaṅgaṃ vā sakaṇikaṅganti (sī.)] jāneyya, akaṇikaṃ vā ‘akaṇikan’ti [akaṇikaṅgaṃ vā akaṇikaṅganti (sī.)] jāneyya; evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānanti – sarāgaṃ vā cittaṃ ‘sarāgaṃ cittan’ti pajānanti, vītarāgaṃ vā cittaṃ…pe… sadosaṃ vā cittaṃ… vītadosaṃ vā cittaṃ… samohaṃ vā cittaṃ… vītamohaṃ vā cittaṃ… saṅkhittaṃ vā cittaṃ… vikkhittaṃ vā cittaṃ… mahaggataṃ vā cittaṃ… amahaggataṃ vā cittaṃ… sauttaraṃ vā cittaṃ… anuttaraṃ vā cittaṃ… samāhitaṃ vā cittaṃ… asamāhitaṃ vā cittaṃ… vimuttaṃ vā cittaṃ… avimuttaṃ vā cittaṃ ‘avimuttaṃ cittan’ti pajānanti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

257. “Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṃ pubbenivāsaṃ anussaranti, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathāpi, udāyi, puriso sakamhā gāmā aññaṃ gāmaṃ gaccheyya, tamhāpi gāmā aññaṃ gāmaṃ gaccheyya; so tamhā gāmā sakaṃyeva gāmaṃ paccāgaccheyya; tassa evamassa – ‘ahaṃ kho sakamhā gāmā aññaṃ gāmaṃ agacchiṃ, tatra evaṃ aṭṭhāsiṃ evaṃ nisīdiṃ evaṃ abhāsiṃ evaṃ tuṇhī ahosiṃ; tamhāpi gāmā amuṃ gāmaṃ agacchiṃ, tatrāpi evaṃ aṭṭhāsiṃ evaṃ nisīdiṃ evaṃ abhāsiṃ evaṃ tuṇhī ahosiṃ, somhi tamhā gāmā sakaṃyeva gāmaṃ paccāgato’ti. Evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā anekavihitaṃ pubbenivāsaṃ anussaranti, seyyathidaṃ – ekampi jātiṃ…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussaranti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.

258. “Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā dibbena cakkhunā visuddhena atikkantamānusakena satte passanti cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānanti – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passanti cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānanti. Seyyathāpi, udāyi, dve agārā sadvārā [sannadvārā (ka.)]. Tatra cakkhumā puriso majjhe ṭhito passeyya manusse gehaṃ pavisantepi nikkhamantepi anucaṅkamantepi anuvicarantepi; evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā dibbena cakkhunā visuddhena atikkantamānusakena satte passanti cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānanti…pe… tatra ca pa me sāvakā bahū abhiññāvosānapāramippattā viharanti.

259. “Puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti. Seyyathāpi, udāyi, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo, tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi [sippikasambukampi (syā. kaṃ. ka.)] sakkharakaṭhalampi macchagumbampi carantampi tiṭṭhantampi. Tassa evamassa – ‘ayaṃ kho udakarahado accho vippasanno anāvilo, tatrime sippisambukāpi sakkharakaṭhalāpi macchagumbāpi carantipi tiṭṭhantipī’ti. Evameva kho, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti. Tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti. Ayaṃ kho, udāyi, pañcamo dhammo yena mama sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharanti.

“Ime kho, udāyi, pañca dhammā yehi mamaṃ sāvakā sakkaronti garuṃ karonti mānenti pūjenti, sakkatvā garuṃ katvā upanissāya viharantī”ti.

Idamavoca bhagavā. Attamano sakuludāyī paribbājako bhagavato bhāsitaṃ abhinandīti.

Mahāsakuludāyisuttaṃ niṭṭhitaṃ sattamaṃ.

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第七七 善生优陀夷大经 Mahāsakuludāyisuttaṃ

如是我闻。

一时，世尊住在王舍城的竹林迦兰陀园。那时，有众多知名的游方者，住在孔雀

林游方者园。——即：阿努迦罗，瓦罗达罗，善生优陀夷，以及其他知名的游方者

等。那时，世尊在清晨，穿好衣服，拿着钵和衣，进入王舍城乞食。那时，世尊心想：“现

在去王舍城乞食，时间还太早。我何不前往孔雀林游方者园，去善生优陀夷那里呢？”于是，世

尊前往孔雀林游方者园。那时，善生优陀夷游方者正和一大群游方者坐在一起，发出喧闹声、高

声、大声地进行着各种无益的谈论。即：谈论国王、谈论盗贼、谈论大臣、谈论军队、谈论怖畏、谈论战斗、

谈论食物、谈论饮品、谈论衣服、谈论卧具、谈论花鬘、谈论香料、谈论亲族、谈论车乘、谈论村庄、谈论城镇、谈论城市、谈论

国家、谈论女人、谈论英雄、谈论街谈巷议、谈论井边闲谈、谈论祖先、谈论各种杂事：世间论、海洋论，

以及诸如此类的有无论。

这时，善生优陀夷远远看见世尊前来，便告诫自己的同伴们说：“贤者们！请安静！贤者们！

不要作声，那位沙门乔达摩来了。那位尊者喜爱安静，称赞安静的人。他如果知道[我们]是

安静的集会，也许会愿意过来看看。”于是那些游方者都安静下来。

这时，世尊来到游方者善生优陀夷那里。那时，游方者善生优陀夷对世尊说：“世

尊！请进。欢迎世尊！世尊，世尊终于来到这里了。世尊请坐，这里有准备好的座位。”

世尊便在准备好的座位上坐下。游方者善生优陀夷也取了一个较低的座位，坐在一旁。这时，世尊问游方者

善生优陀夷道：“优陀夷！你们现在聚集在这里谈论什么呢？又[你们]刚才中断了什么话题呢？”

“世尊！我们现在聚集所谈论的话题，暂且搁置。世尊！这些话以后世尊不难听到。世尊！

前些日子，各派外道的沙门、婆罗门等，聚集在辩论厅集会时，发生了这样的对话：‘鸯伽人，摩揭陀

人真是幸运啊！鸯伽人、摩揭陀人确实幸运啊！这些有僧团、有徒众，身为师长，知名于世，

享有声誉，开宗立派，被众多人尊敬的沙门、婆罗门，都来到王舍城过雨安居。

这其中的富兰那·迦叶，也有僧团，有徒众，身为师长，知名于世，享有声誉，开宗立派，

被众多人尊敬；他也来到王舍城过雨安居。末伽梨·拘舍罗也是……乃至……阿耆多·翅舍钦婆罗，

婆浮陀·迦旃那，散惹耶·毗罗梨沸，尼乾陀·若提子也有僧团、有徒众、身为师长，知名于世，

享有声誉，开宗立派而被众多人尊敬，他也来到王舍城过雨安居。那位沙门乔达摩也

有僧团、有徒众、身为师长，知名于世，享有声誉，开宗立派而被众多人尊敬，他也来到

王舍城过雨安居。在这些有僧团、有徒众，身为师长，知名于世，享有声誉而开宗立派，被

众多人尊敬的世尊、沙门、婆罗门中，有谁受到弟子们的恭敬、尊重、崇敬、崇拜呢？

弟子们又对谁恭敬、尊重而亲近依止呢？’

那时有人这样说道：‘那位富兰那·迦叶有僧团、有徒众、身为师长，知名于世，享有

声誉，开宗立派而被众多人尊敬。然而他并不被弟子们恭敬、尊重、崇敬、崇拜。

弟子们也不对他恭敬、尊重、亲近依止。过去富兰那·迦叶曾向数百人的集会说法，那时，他的一个弟

子大声说道：“贤者们！不要拿这个问题去问富兰那·迦叶，他不知道这个，我知道。应该拿这个问题问

我，我会为贤者们解答。”富兰那·迦叶曾张开双臂哭着请求道：“贤者们！请安静，贤者们请不要作声。

他们不是在问你们，他们是在问我；我来为他们解答。”即使这样说也无济于事。富兰那·迦叶的许多

弟子反驳他之后离去了，他们说：“你不知道这法和律，我知道这法和律。你怎么会知道这法和

律呢？你是邪道行者，我是正道行者。我的话相应，你的话不相应。你应该先说的却后说，

应该后说的却先说。你的主张已被推翻，你的学说被驳倒，你已落败，为了解救你的学说，

去游方吧！或许你能够自己解脱。”像这样，富兰那·迦叶不被弟子们恭敬、尊重、

崇敬、崇拜。弟子们对富兰那·迦叶也不恭敬、尊重、亲近依止。反而富兰那·迦叶因（歪曲）法而被呵责。’”

又有人这样说道：‘那位末伽梨·拘舍罗……乃至……阿耆多·翅舍钦婆罗，婆浮

陀·迦旃那，散惹耶·毗罗梨沸，尼乾陀·若提子等，有僧团，有徒众，身为师长，知名于世，有

声誉，开宗立派。然而他们也不被弟子们恭敬、尊重、崇敬、崇拜。弟子们对尼

乾陀·若提子也不恭敬、尊重、亲近依止。尼乾陀·若提子曾对数百人的集会说法……乃至……因（歪曲）法而被呵责。’”

又有人这样说道：‘那位沙门乔达摩有僧团、有徒众、身为师长、知名于世、有

声誉，开宗立派，被众人尊敬。而他受到弟子们的恭敬、尊重、崇敬、崇拜，弟子们

对沙门乔达摩也恭敬、尊重而亲近依止。沙门乔达摩曾为数百人的集会说法。那时沙门

乔达摩的一个弟子咳嗽了，另一位同梵行的道友用膝盖碰他说：“尊者！请安静！尊者！请不要作声。

我们的导师，世尊正在说法。”沙门乔达摩向数百人的集会说法时，沙门乔达摩的弟子中没有打喷嚏的声

音、没有咳嗽的声音、听众们都专注地期望着，心想：“世尊将要为我们说法，我们一定要仔细听。”譬如

有人，在十字路口从蜂巢中榨取纯净的蜂蜜，众多人群都渴望地围观期待着。同样地，沙门乔达摩对数

百位弟子说法时，他的弟子中没有打喷嚏的、没有咳嗽的、听众们都专注地期望着，心想：“世

尊将要为我们说法，我们一定要仔细听。”还有，沙门乔达摩的弟子，即使和同梵行的道友发生矛盾，放弃

学处而还俗，他们仍然称赞导师，称赞法，称赞僧团，常常自责而不责难他人。他们说：“我

们真是没有福气、福报浅薄啊。我们虽然在如此善说的法与律中出家，却未能终生修持圆满清净的

梵行。”他们或者成为寺院的净人，或者成为优婆塞，受持五戒。像这样，沙门乔达摩被弟子们恭敬、

尊重、崇敬、崇拜，弟子们也对沙门乔达摩恭敬、尊重而亲近依止。’”

“优陀夷！你看到我有哪些法，使得弟子们对我恭敬、尊重、崇敬、崇拜并且亲近依止

呢？”

“世尊！我看到世尊有五种法，因此弟子们对世尊恭敬、尊重、崇敬、崇拜，并且

亲近依止。是哪五种法呢？世尊！世尊确实少食，并且称赞少食。世尊！我看到世尊的这

第一种法，因此弟子们对世尊恭敬、尊重、崇敬、崇拜，并且亲近依止。

再者，世尊！世尊对于任何衣服都感到满足；又称赞对任何衣服都满足的人。

世尊！我看到世尊的这第二种法……乃至……亲近依止。

再者，世尊！世尊对于任何食物都感到满足，又称赞对任何食物都满足的人。

世尊！我看到世尊的这第三种法……乃至……亲近依止。

再者，世尊！世尊对于任何卧具都感到满足，又称赞对任何卧具都满足的人。

世尊！我看到世尊的这第四种法……[乃至]……亲近依止。

再者，世尊！世尊乐于独处，也称赞独处。世尊！我看到世尊的这第五种法……乃

至……亲近依止。

世尊！我看到世尊有这五种法，因此弟子们对世尊恭敬、尊重、崇敬、崇拜，尊

重而亲近依止。”

“优陀夷！如果因为‘沙门乔达摩少食，也称赞少食’这个原因，弟子们对我恭敬、尊重、崇

敬、崇拜，并且恭敬、尊重而亲近依止。然而，优陀夷！我的弟子中，有只食一戈萨（约半升）的，有食半戈萨的，

也有只食一个木瓜量的，有食半个木瓜量的。可是，优陀夷！我有的时候会吃满这一钵，

甚至吃得更多。优陀夷！如果因为‘沙门乔达摩少食，也称赞少食’这个原因，弟子们对我恭敬、

尊重、崇敬、崇拜而亲近依止，那么，优陀夷！那些只食一戈萨、半戈萨、一个木瓜量、

半个木瓜量的我的弟子们，他们就不会因为这个法而对我恭敬、尊重、崇敬、崇拜，

并且恭敬而亲近依止了。

优陀夷！如果因为‘沙门乔达摩对于任何衣服都感到满足，又称赞对任何衣服都满足的人’

这个原因，弟子们对我恭敬、尊重、崇敬、崇拜，而亲近依止。然而，优陀夷！

我的弟子中有穿着粪扫衣，穿着粗陋衣的人，他们从坟场、垃圾堆、或者市集边，捡拾碎布、破布，

缝合成僧伽梨衣穿着。可是，优陀夷！我有时候也穿着在家居士供养的衣物，（质地）坚韧，（线）粗糙，（像）葫芦（表面）的绒毛。优陀夷！如果因为‘沙门乔达摩

对于任何衣服都感到满足，又称赞对任何衣服都满足的人’这个原因，弟子们对我恭敬、

尊重、崇敬、崇拜，而亲近依止，那么，优陀夷！那些穿着粪扫衣、粗陋衣，从坟场、垃圾

堆、市集边捡拾碎布、破布，缝合成僧伽梨衣穿着的我的弟子们，他们就不会因为这个法而对我恭敬、

尊重、崇敬、崇拜，而亲近依止了。

优陀夷！如果因为‘沙门乔达摩对于任何食物都感到满足，又称赞对任何食物都满足的人’

这个原因，弟子们对我恭敬、尊重、崇敬、崇拜，而亲近依止。然而，

优陀夷！我的弟子中有托钵乞食者，挨家挨户乞食者，满足于捡拾（遗落或丢弃的）食物者，他们进入村落（乞食）时，即使被邀请入座也不接受。可是，

优陀夷！我有时候也接受邀请，吃着去除杂质的精米饭，配着多种汤羹、多种菜肴。优陀夷！如果因为‘沙

门乔达摩对于任何食物都感到满足，又称赞对任何食物都满足的人’这个原因，

弟子们对我恭敬、尊重、崇敬、崇拜，而亲近依止，那么，优陀夷！那些托钵乞食，挨家挨户乞

食，满足于捡拾食物，进入村落即使被邀请入座也不接受的我的弟子们，他们就不会因为这个法而对我恭敬、

尊重、崇敬、崇拜，而亲近依止了。

优陀夷！如果因为‘沙门乔达摩对于任何卧具都感到满足，又称赞对任何卧具都满足

者’这个原因……乃至……然而，优陀夷！我的弟子中有在树下住者，在露地住者，他们有八个月的时间

不进入有遮盖的地方。可是，优陀夷！我有时候也住在涂饰过的、遮风的、有门闩的、窗户紧闭的楼阁里。优陀

夷！乃至……那些在树下住、在露地住，有八个月不进入有遮盖之处的我的弟子们，他们就不会因为此法

而对我恭敬、尊重、崇敬、崇拜，而亲近依止了。

优陀夷！如果因为‘沙门乔达摩乐于独处，又称赞独处’这个原因……乃至……然而，优陀夷！我的弟子中有住森林者、

在偏僻处坐卧者，他们深入森林、树丛、偏僻的坐卧之处。他们每半个月才到僧团中参加诵

戒。可是，优陀夷！我有时候与比丘、比丘尼、优婆塞、优婆夷、国王、大臣、

外道、外道的弟子们相处。优陀夷……乃至……那些住森林，在偏僻处坐卧、深入森林、树

丛、偏僻的坐卧之处，每半月到僧团中参加诵戒的我的弟子们，他们就不会因为此法对我

恭敬、尊重、崇敬、崇拜，而亲近依止了。

像这样，优陀夷！弟子们并不是因为这五种法，对我恭敬、尊重、崇敬、崇拜，而亲近依止

的。

优陀夷！另有五种法，弟子们因此对我恭敬、尊重、崇敬、崇拜、而亲近依止。

是哪五种法呢？优陀夷！在这里，我的弟子们在增上戒方面尊重我，（认为）：‘沙门乔达摩是具戒者，成

就了最高的戒蕴。’优陀夷！我的弟子们在增上戒方面尊重我，（认为）：‘沙门乔达摩是具戒者，成就

了最高的戒蕴。’优陀夷！这是第一种法，因此弟子们对我恭敬、尊重、崇敬、崇拜，而亲近依止。

再者，优陀夷！我的弟子们在殊胜的知见方面尊重我，（认为）：‘沙门乔达摩确实是知道才说“我知道”，

确实是看见才说“我看见”。沙门乔达摩是凭证知而说法，不是凭未证知而说。沙门乔达摩说有因缘的

法，不是说无因缘的法；说有神变验证的法，不是说没有神变验证的法。’我的弟子们在殊胜的知见方面尊重我，（认为）：‘沙门

乔达摩……[乃至]……不是说没有神变验证的法。’优陀夷！这是第二种法，因此弟子们对我恭敬、尊重

、崇敬、崇拜，并且恭敬、尊重而亲近依止。”

再者，优陀夷！我的弟子们在增上慧方面尊重我，（认为）：‘沙门乔达摩是具慧者，成就了最高的

慧蕴。（像他这样的人，）竟然会看不到未来论辩的途径，或者对于已出现的他人论难，不能以正法善巧地加以折服，

这是不可能的。’优陀夷！你认为怎样？我的弟子们这样知道、这样看见，他们会中途打断（我的）话吗？”

世尊！“不会的！”

优陀夷！我并不期望从弟子那里得到教导，正是弟子们期望从我这里得到教导。优陀夷！我的弟子们在

增上慧方面尊重我，（认为）：‘沙门乔达摩是具慧者……乃至……这是不可能的。’优陀夷！这是第三

种法，因此弟子们对我恭敬、尊重、崇敬、崇拜、而亲近依止。

再者，优陀夷！我的那些被痛苦所困、为痛苦所征服的弟子们，他们来我这里问苦圣谛，我

回答他们的问题，为他们解说苦圣谛，通过对问题的解答使他们内心满足。他们问我苦集圣谛、

苦灭圣谛、导向苦灭之道的圣谛，我回答他们的问题，为他们解说导向苦灭之道的圣谛。通过对问题的解答使他们

内心满足。优陀夷！我的那些被痛苦所困、为痛苦所征服的弟子们，来我这里问苦谛……[乃至]……

通过对问题的解答使他们内心满足。优陀夷！这是第四种法。因此弟子们对我恭敬，尊重，崇敬、崇拜，而亲近依止。

再者，优陀夷！我为弟子们开示了修行之道，我的弟子们如是修行，修习四念住。优陀夷！

在这里，比丘于身持续观察身，热忱、正知、具念，调伏世间的贪欲和忧恼。于受……乃至……，

于心……乃至……；于法，持续观察法、热忱、正知、具念，调伏世间的贪欲和忧恼。在这方面，我的许多

弟子们都已达到神通、圆满、究竟而安住。

再者，优陀夷！我为弟子们开示了修行之道，如是修行，我的弟子们修习四正勤。优陀

夷！在这里，比丘为了令未生的恶不善法不生起，生起意欲、努力、发起精进、策励自心、

勤勉不懈。为了断除已生的恶不善法，生起意欲、努力……乃至……勤勉不懈。为了令未生的善法生起，

生起意欲……乃至……勤勉不懈。为了令已生的善法持续稳固、不失、增长、广大、修习

圆满，生起意欲、努力、发起精进、策励自心、勤勉不懈。在这方面，我的许多弟子们都已达到神通、圆满、

究竟而安住。再者，优陀夷！我为弟子们开示了修行之道，如是修行，我的弟子们修习四神

足。优陀夷！在这里，比丘修习欲定勤行成就神足，精进定……乃至……心

定……乃至……修习观定勤行成就神足。在这方面，我的许多弟子们都已达到神通、圆满、

究竟而安住。

再者，优陀夷！我为弟子们开示了修行之道，如是修行，我的弟子们修习五根。优陀

夷！在这里，比丘修习趋向寂静、导向正觉的信根。……乃至……修习精进根、念根、定

根……乃至……趋向寂静、导向正觉的慧根。在这方面，我的许多弟子们都已达到神通、圆满、究

竟而安住。

再者，优陀夷！我为弟子们开示了修行之道，如是修行，我的弟子们修习五力。优陀

夷！在这里，比丘修习趋向寂静、导向正觉的信力。……乃至……精进力、念力、定力……

乃至……趋向寂静、导向正觉的慧力。在这方面，我的许多弟子们都已达到神通、圆满、究竟而安住。

再者，优陀夷！……乃至……我的弟子们修习七觉支。优陀夷！在这里，比丘修习依止

远离、依止离贪、依止寂灭、趋向舍离的念觉支……乃至……修习择法觉支、

精进觉支、喜觉支、轻安觉支、定觉支……乃至……依止远离、依止离贪、依止寂灭、

趋向舍离的舍觉支。在这方面，我的许多弟子们都已达到神通、圆满、究竟而安住。

再者、优陀夷！……乃至……我的弟子们修习八圣道。优陀夷！在这里，比丘修习

正见、修习正思惟、正语、正业、正命、正精进、正念、正定。在这方面，我的许多弟子们

都已达到神通、圆满、究竟而安住。

再者，优陀夷！……乃至……我的弟子们修习八解脱。自身有色想而外观诸色，这是第

一解脱。内无色想而外观诸色，这是第二解脱。对净（相）胜解而住，这是第三解脱。完

全超越色想，灭除有对想，不作意种种想，（思惟）‘虚空无边’，进入并安住于空无边处，

这是第四解脱。完全超越空无边处，（思惟）‘识无边’，进入并安住于识无边处，这是第五

解脱。完全超越识无边处，（思惟）‘无任何所有’，进入并安住于无所有处，这是第六解脱。

完全超越无所有处，进入并安住于非想非非想处，这是第七解脱。完全超越非想非

非想处，进入并安住于想受灭，这是第八解脱。在这方面，我的许多弟子们都已达到神通、圆满、究

竟而安住。

再者，优陀夷！……乃至……我的弟子们修习八胜处。有人内有色想，外观少量的好色或恶色，

于此（诸色）胜解自在，有‘我知、我见’之想，这是第一胜处。有人内有色想，

外观无量的好色或恶色，于此（诸色）胜解自在，有‘我知、我见’之想，这是第

二胜处。有人内无色想，外观少量的好色或恶色……乃至……这是第三胜处。有

人内无色想，外观无量的好色或恶色……乃至……这是第四胜处。有人内无

色想；外观诸色为青色，青显色，青相，青光泽，譬如青色的亚麻花，青显色，青相，青光泽；

又譬如迦尸国产的两面光洁的青色衣，青显色，青相，青光泽。像这样，有人内

无色想；外观诸色为青色，青显色，青相，青光泽……乃至……这是第五胜处。有人，

内无色想；外观诸色为黄色，黄显色，黄相，黄光泽，譬如黄色的迦尼迦罗花，黄显色，黄

相，黄光泽，又譬如迦尸国产的两面光洁的黄色衣，黄显色，黄相，黄光泽。像这样，有人，

内……乃至……这是第六胜处。有人，内无色想；外观诸色为赤色，赤显色，

赤相，赤光泽，譬如赤色的曼度耆婆迦花，赤显色，赤相，赤光泽，又譬如迦尸国产的两面光洁

的赤色衣，赤显色，赤相，赤光泽。像这样，有人，内……乃至……这是第七胜处。

有人，内无色想；外观诸色为白色，白显色，白相，白光泽，譬如太白星（启明星）的白色，白

显色，白相，白光泽，又譬如迦尸国产的两面光洁的白色衣，白显色，白相，白光泽。像这样，有人，于

内……乃至……这是第八胜处。在这方面，我的许多弟子们都已达到神通、圆满、究竟而安住。

再者，优陀夷！……乃至……我的弟子们修习十遍处。有人了知地遍（于自身内外的地大）

为上、下、横（十方）、无二（无差别）、无量。乃至……水遍、火遍、风遍、青遍、黄遍、赤遍、白遍、空

遍……乃至……有人了知识遍为上、下、横、无二、无量。在这方面，我的许多弟子们都已达到神通、

圆满而安住。

再者，优陀夷！……乃至……我的弟子们修习四禅。优陀夷！在这里，比丘脱离了欲乐、

脱离了不善法，有寻、有伺，进入并安住于由远离所生的、具有喜和乐的初禅。他以由远离所生的喜乐，

浸透、充满、遍布自己的身体，全身各处无不被由远离所生的喜乐所渗透。优陀夷！譬如熟练的搓澡工、

或他的徒弟，把沐浴粉放入铜盘，用水一点点地调和，那沐浴粉团便饱含水分、内外湿润，但

不滴水。像这样，优陀夷！比丘以由远离所生的喜乐，浸透、充满、遍布自己的身体，全身各处无不被由远离所生

的喜乐所渗透。

再者，优陀夷！比丘平息了寻和伺……乃至……进入并安住于第二禅。他以由定

所生的喜乐浸透、充满、遍布自己的身体，全身各处，无不被由定所生的喜乐所渗透。优陀夷！譬如

一个深邃的湖泊，泉水从底部涌出。它在东方没有进水口，在西方没有进水口，在北方没有进水口，在南方

没有进水口，而且天也没有时常降下足够的雨水。然而，从那湖泊自身涌出的清凉水流，

就能浸透、充满、遍布那整个湖泊，湖泊的每一处无不被清凉的水所渗透。像这样，优陀夷！比丘

以由定所生的喜乐浸透、充满、遍布自己的身体，全身各处无不被由定所生的喜乐所渗透。

再者，优陀夷！比丘因离喜……乃至……进入并安住于第三禅。他以无喜之乐

浸透、充满、遍布自己的身体，全身各处无不被无喜之乐所渗透。优陀夷！譬如在青莲池、红莲池、

或白莲池中，有些青莲、红莲、或白莲，生于水中，长于水中，未出水面，沉在水下生长。

它们从顶到根，都被清凉的水浸润、充满、遍布，那些青莲、红莲、或白莲全身各处无不被清凉的水所渗透。

像这样，优陀夷！比丘以无喜之乐浸透、充满、遍布自己的身体，全身各处无不被无喜之乐所渗透。

再者，优陀夷！比丘舍弃乐，舍弃苦，并且先前已灭除了喜和忧，达到不苦不乐、

舍念清净的状态，进入并安住于第四禅。他以清净、明洁的心遍满全身而坐，他身体的每一处无不被清净、明洁

的心所遍满。优陀夷！譬如有人用白色的布从头到脚盖覆而坐，他全身各处无不被白色的布所覆盖。

像这样，优陀夷！比丘以清净、明洁的心遍满全身而坐，他身体的每一处无不被清净、明洁的心所遍满。

在这方面，我的许多弟子们都已达到神通、圆满、究竟而安住。

再者，优陀夷！我为弟子们开示了修行之道，如是修行，我的弟子们应当这样了知：“我

这身体是由色（物质）构成、由四大种（地水火风）构成、由父母所生、靠饭食滋养，是无常、需擦洗、按摩、会毁坏、

分解之法。而我的识却依存于此身，与此身相关联。”优陀夷！譬如一颗琉璃宝珠，清净而

品质优良，被打磨成完美的八个棱面，透明、清澈，具足一切（优良）特征，用青、黄、赤、白或淡黄色的丝

线贯穿其中。有视力的人把它拿在手中观察，就能知道：“这颗琉璃宝珠清净、品质优良，

被打磨成完美的八个棱面，透明、清澈，具足一切特征，里面贯穿着青、黄、赤、白或淡黄色的丝线。”像这样，

优陀夷！我为弟子们开示了修行之道，如是修行，我的弟子们应当这样了知：“我这身体是由色

构成，由四大种构成，由父母所生，靠饭食滋养，是无常、需擦洗、按摩、会毁坏、

分解之法。而我的识却依存于此身，与此身相关联。”在这方面，我的许多弟子们都已达到神通、圆满、究竟

而安住。

再者，优陀夷！依我……乃至……我的弟子们能从此身体，化作出另一个由意所成、有色（物质形态）

的身体，具足所有大小肢体，诸根无缺。优陀夷！譬如有人，从“门叉”草中拔出芦苇。他

会这样想：“这是‘门叉’草，这是芦苇。‘门叉’草和芦苇是不同的东西，然而芦苇是从‘门叉’草中拔出的。”优陀

夷！又譬如有人，从剑鞘中拔出剑。他会这样想：“这是剑，这是鞘。剑和鞘是不同的东西。

然而剑是从鞘中拔出的。”优陀夷！又譬如有人，从（蜕下的）蛇皮中捉出蛇。他会这样想：“这是蛇，

这是蛇皮。蛇和蛇皮是不同的东西，然而蛇是从蛇皮中蜕出的。”像这样，优陀夷！我

为弟子们开示了修行之道，如是修行，我的弟子们能从此身体化作出另一个由意所成、有色、

具足所有大小肢体、诸根无缺的身体。在这方面，我的许多弟子们都已达到神通、圆满、究竟而安住。

再者，优陀夷！我为弟子们开示了修行之道，如是修行，我的弟子们能体验种种神通。

即：能由一身化作多身，由多身合为一身；能显现、能隐没；能穿越墙壁、围墙、山崖，

行走无碍，如同在虚空中；能在地上出没，如同在水中；能在水上行走不沉，如同在地上；

能在虚空中盘腿飞行，如同有翅膀的鸟；能用手触摸、抚摸日月，如此大神力、大威力；

能以身体的力量到达梵天界。优陀夷；譬如熟练的陶匠或他的徒弟，用调好的黏土，

想做什么样的陶器就能做什么样的陶器。优陀夷！又譬如熟练的象牙工匠

或他的徒弟，用处理好的象牙，想做什么样的象牙工艺品就能做什么样的。优陀夷！又譬如熟练

的金匠或他的徒弟，用处理好的黄金，想做什么样的金器就能做什么样的。

像这样，优陀夷！我为弟子们开示了修行之道，如其修行，我的弟子们能体验种种神通。

即：能由一身化作多身……乃至……能以身体的力量到达梵天界。在这方面，我的许多弟子们都已达到神通、圆满、究竟而安住。

再者，优陀夷！我为弟子们开示了修行之道，如是修行，我的弟子们以清净、超越

人（耳听力）的天耳界，能听到天界和人间的两种声音，无论是远是近都能听到。优陀夷！譬如有力气的

吹螺号手，能轻易地让四方都听到他的号声。像这样，优陀夷！我为弟子们开示了修行之道，

如其修行，我的弟子们……乃至……无论是远是近都能听到。在这方面，我的许多弟子们都已达到神通、

圆满、究竟而安住。

再者，优陀夷！我为弟子们开示了修行之道，如是修行，我的弟子们能以自己的心，

清楚地了知其他众生、其他人的心。即：了知有贪的心为“有贪的心”，了知离贪的心为“离贪的心”；

了知有瞋的心为“有瞋的心”，了知离瞋的心为“离瞋的心”；了知有痴的心为“有痴的心”，了知

离痴的心为“离痴的心”；了知收摄的心为“收摄的心”，了知散乱的心为“散乱的心”；了知广大的心

为“广大的心”，了知不广大的心为“不广大的心”；了知有上的心为“有上的心”，了知无上的心

为“无上的心”；了知得定的心为“得定的心”，了知未得定的心为“未得定的心”；了知解脱的心

为“解脱的心”，了知未解脱的心为“未解脱的心”。优陀夷！譬如年轻、爱打扮的青年男女，

在明亮、清净、光洁的镜子或清澈的水盆中，仔细观察自己脸的影像，如果（脸上）有斑点，就知道

有斑点，如果没有斑点，就知道没有斑点。像这样，优陀夷！我为弟子们开示了修行之

道，如其修行，我的弟子们……乃至……了知为“未解脱的心”。在这方面，我的许多弟子们都已达到神通、

圆满、究竟而安住。

再者，优陀夷！我为弟子们开示了修行之道，如是修行，我的弟子们能回忆起种种过去生

的经历。即：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百

生、千生、百千生，许多个坏灭之劫、许多个生成之劫、许多个坏灭生成之劫。在那一生中，

我叫什么名字、什么姓氏、什么种族、吃什么食物、感受什么样的苦乐、寿命有多长。我从那里死去，

又生到另一处。在那里我又叫什么名字……乃至……寿命有多长。我从那里死去，又生到这里。

像这样，能回忆起具有种种形态和细节的过去多生经历。优陀夷！譬如这里有一个人，从自己的村庄去到

另一个村庄，又从那个村庄去到更远的另一个村庄，然后他又从那个村庄回到自己的村庄。他会这样想：

‘我从自己的村庄去了那个村庄，在那里我这样站立、这样坐下、这样说话、这样沉默。我又从那个村庄

去了另一个村庄，在那里我也这样站立……乃至……这样沉默。然后我从那个村庄回到了自己的村庄。’

像这样，优陀夷！我为弟子们开示了修行之道，如是修行，我的弟子们能回忆起种种过去生的经历。

即一生、二生、三生……乃至……像这样，能回忆起具有种种形态和细节的过去多生经历。在这方面，我的许多

弟子们都已达到神通、圆满、究竟而安住。

再者，优陀夷！我为弟子们开示了修行之道，如是修行，我的弟子们以清净、超越

人（眼视力）的天眼，看见众生的死亡和投生，了知他们随各自的业而有卑贱、高贵、美貌、丑陋、

投生善趣、投生恶趣。即：‘贤者们！这些众生，因身行恶行，口行恶行，意行恶行，

诽谤圣者，怀有邪见，造作邪见之业。他们身坏命终之后，投生到苦处、恶趣、堕处、

地狱。或者，贤者们！这些众生，因身行善行，口行善行，意行善行，不诽谤圣者，

怀有正见，造作正见之业，他们身坏命终之后，投生到善趣、天界。’像这样，他们以清净、超

越人（眼视力）的天眼，看见众生的死亡和投生……乃至……了知他们随各自的业而投生。优陀夷！譬如

有两座有门的房子。在那里，有视力的人站在中间，能看见人们进出房屋、来回行走、

四处活动。像这样，优陀夷！我为弟子们开示了修行之道，如是修行，我的弟子们以清净、

超越人（眼视力）的天眼……[乃至]……了知他们随各自的业而投生。在这方面，我的许多弟子们都已达到神通、圆满、究

竟而安住。

再者，优陀夷！我为弟子们开示了修行之道，如其修行，我的弟子们因诸漏已尽，

对于无漏的心解脱、慧解脱，在现世中成就、自证、并安住于此。优陀夷！譬如山坳里有

一个清澈、洁净、无浊的湖泊。在那里，有视力的人站在湖边，能看见贝壳、砂砾、以及鱼群

的游动和停住。他会想：‘这个湖真是清澈、洁净、无浊啊。这里有这些贝壳、砂砾、还有鱼群在游动、

停住。’像这样，优陀夷！我为弟子们开示了修行之道、如是修行，我的弟子们，因诸漏已尽，

以无漏的心解脱、慧解脱，在现世中成就、自证、并安住于此。在这方面，我的许多弟子们都已达到神通、

圆满、究竟而安住。

优陀夷！这是第五种法，因此弟子们对我恭敬、尊重、崇敬、崇拜，并且恭敬、

尊重而亲近依止。

优陀夷！有这五种法，因此弟子们对我恭敬、尊重、崇敬、崇拜，并且恭敬而

亲近依止。”

世尊说完后，游方者善生优陀夷心满意足，欢喜地信受了世尊所说的话。

☸.....................................................................

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2566.6.10 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《2》Majjhimapaṇṇāsapāḷi 中分五十经篇 (MN 51-100, 1-486)/3. Paribbājakavagga 游方者品 (MN 71-80, 185-281)”

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【经名】 3.8 Samaṇamuṇḍikasutta 沙门文祁子经 (MN 78, 260-268)

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★ 菩提僧团所翻译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Samaṇamuṇḍikasuttaṃ

沙门文祁子经 Mundika the Contemplative

【 English Translated from the Pali by Thanissaro Bhikkhu 】

沙门文祁子经【目录】(Contents)

沙门文祁子经 Samaṇamuṇḍikasuttaṃ / Mundika the Contemplative (MN 78, 260-268) [1~9]

第一品 ✫ 前 言 Preface [1~2]

第一章 ✩ 工匠五支想见世尊 Pañcakanga the Carpenter [1]

第二章 ✩ 沙门文祁徒众议论集会 The Debating Hall [1]

第三章 ✩ 工匠五支先拜访文祁徒众 Pañcakanga Went to Uggahamana [2]

第四章 ✩ 文祁子持意说禁戒四法 Four Qualities [2]

第五章 ✩ 工匠五支不满意 Neither Delight Nor Scorn [2]

第二品 ✫ 执着禁戒非最高成就 The Highest Attainments [2~4]

第一章 ✩ 工匠五支禀告世尊 Told the Blessed One [2]

第二章 ✩ 执着禁戒如同幼稚儿童 A Stupid Baby [3~4]

第一节 ❦ 婴儿如何造业？ Would Baby Do Any Evil Action [3]

第二节 ❦ 禁戒非最上善！ Not an Invincible Contemplative [4]

第三章 ✩ 最胜沙门依无学十法 Beyond Training Ten Qualities [4]

第三品 ✫ 尊胜行道应知十六法 The Cessation of Unskillful & Skillful [4~8]

第一章 ✩ 什么是（造作）不善戒？邪身业、邪语业、邪活命 Unskillful Habits [5]

第二章 ✩ 不善戒从何处生起？若有贪嗔痴心 The Cause of Unskillful Habits [5]

第三章 ✩ 不善戒在何处灭尽？初果：正业、正命 Where Do Unskillful Habits Cease [5]

第四章 ✩ 如何灭尽不善戒？四正勤 Leading to the Cessation of Unskillful Habits [5]

第五章 ✩ 什么是（造作）善戒？善身业、善语业、正当活命 Skillful Habits [6]

第六章 ✩ 善戒从何处生起？若离贪嗔痴心 The Cause of Skillful Habits [6]

第七章 ✩ 善戒在何处灭尽？四果：心解脱、慧解脱 Where Do Skillful Habits Cease [6]

第八章 ✩ 如何灭尽善戒？四正勤 Leading to the Cessation of Skillful Habits [6]

第九章 ✩ 什么是（造作）不善思惟？爱思惟、嗔思惟、害思惟 Unskillful Resolves [7]

第十章 ✩ 不善思惟从何处生起？若有爱嗔害想 The Cause of Unskillful Resolves [7]

第十一章 ✩ 不善思惟在何处灭尽？初禅 Where Do Unskillful Resolves Cease [7]

第十二章 ✩ 如何灭尽不善思惟？四正勤 Leading to the Cessation of Unskillful Resolves [7]

第十三章 ✩ 什么是（造作）善思惟？离爱思惟、离嗔思惟、离害思惟 Skillful Resolves [8]

第十四章 ✩ 善思惟从何处生起？若离爱嗔害想 The Cause of Skillful Resolves [8]

第十五章 ✩ 善思惟在何处灭尽？二禅 Where do Skillful Resolves Cease [8]

第十六章 ✩ 如何灭尽善思惟？四正勤 Leading to the Cessation of Skillful Resolves [8]

第四品 ✫ 善恶灭尽依无学十法 An Invincible Contemplative [9]

第五品 ✫ 结 语 Epilog [9]

༺ ⎈ ༻

沙门文祁子经 Samaṇamuṇḍikasuttaṃ / Mundika the Contemplative (MN 78, 260-268) [1~9]

第一品 ✫ 前 言 Preface [1~2]

﹝第一卷 ➲﹞ 260. Evaṃ me sutaṃ –

如是我闻。

I have heard that
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.

一时，世尊住在舍卫城，祇陀林的给孤独园。

on one occasion the Blessed One was staying near Savatthi in Jeta's Grove, Anathapindika's monastery.

第一章 ✩ 工匠五支想见世尊 Pañcakanga the Carpenter [1]

Tena kho pana samayena uggāhamāno paribbājako samaṇamuṇḍikāputto [samaṇamaṇḍikāputto (sī. pī.)] samayappavādake tindukācīre ekasālake mallikāya ārāme paṭivasati mahatiyā paribbājakaparisāya saddhiṃ pañcamattehi paribbājakasatehi.

那时，沙门文祁的儿子，游方者持意，在末利园林镇头迦树（黑乌木）附近的一间大会堂（论议堂），和大约五百位游方者的大众一起居住。

Now on that occasion Uggahamana, a follower of Mundika the contemplative, together with a large following of about 500 wanderers, had taken up residence in the debating hall near the Tinduka tree in the single-pavilion park of Queen Mallika.

Atha kho pañcakaṅgo thapati sāvatthiyā nikkhami divā divassa bhagavantaṃ dassanāya.

这时，工匠五支想要拜见世尊，在中午时分离开了舍卫城，

Then Pañcakanga the carpenter left Savatthi in the middle of the day to see the Blessed One,

Atha kho pañcakaṅgassa thapatissa etadahosi –

工匠五支心里想：
but the thought occurred to him,

“akālo kho tāva bhagavantaṃ dassanāya; paṭisallīno bhagavā.

“现在还不是拜见世尊的时候，世尊正在静坐独处（禅修）。

"Now is not the right time to see the Blessed One, for he is in seclusion.

Manobhāvaniyānampi bhikkhūnaṃ asamayo dassanāya; paṭisallīnā manobhāvaniyā bhikkhū.

也不是拜访修习心意（禅修）的比丘的时候，修习心意（禅修）的比丘们也在静坐独处。

And it is not the right time to see the mind-developing monks, for they too are in seclusion.

Yaṃnūnāhaṃ yena samayappavādako tindukācīro ekasālako mallikāya ārāmo yena uggāhamāno paribbājako samaṇamuṇḍikāputto tenupasaṅkameyyan”ti.

我何不去沙门文祁的儿子，游方者持意那里，去末利园林，镇头迦树（黑乌木）附近那间大会堂的论议堂呢！”

Why don't I go to the debating hall near the Tinduka tree in the single-pavilion park of Queen Mallika to see Uggahamana, a follower of Mundika the contemplative?"

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第二章 ✩ 沙门文祁徒众议论集会 The Debating Hall [1]

Atha kho pañcakaṅgo thapati yena samayappavādako tindukācīro ekasālako mallikāya ārāmo yena uggāhamāno paribbājako samaṇamuṇḍikāputto tenupasaṅkami.

于是，工匠五支就前往沙门文祁的儿子，游方者持意那里，在末利园林，镇头迦树（黑乌木）附近那间大会堂的论议堂。

So he headed to the debating hall near the Tinduka tree in the single-pavilion park of Queen Mallika.

Tena kho pana samayena uggāhamāno paribbājako samaṇamuṇḍikāputto mahatiyā paribbājakaparisāya saddhiṃ nisinno

那时，沙门文祁的儿子，游方者持意，正和游方者大众坐在一起，

Now on that occasion Uggahamana was sitting with his large following of wanderers,
hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṃ tiracchānakathaṃ kathentiyā, seyyathidaṃ –

发出叫喊声、高声、大声，谈论着各种无益、无聊的话题，例如：
all making a great noise & racket, discussing many kinds of bestial topics of conversation:

rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vā.

谈论国王，谈论盗贼，谈论大臣，谈论军队，谈论怖畏，谈论战争，谈论食物，谈论饮料，谈论衣服，谈论卧具，谈论花环，谈论香料，谈论亲属，谈论车乘，谈论乡村，谈论城镇，谈论城市，谈论国土，谈论女人，谈论英雄，谈论街谈巷议，谈论井边闲谈，谈论祖先，谈论各种杂事，谈论世间起源，谈论海洋起源，谈论（哲学上）存在或不存在等等。

conversation about kings, robbers, & ministers of state; armies, alarms, & battles; food & drink; clothing, furniture, garlands, & scents; relatives; vehicles; villages, towns, cities, the countryside; women & heroes; the gossip of the street & the well; tales of the dead; tales of diversity, the creation of the world & of the sea; talk of whether things exist or not.

Addasā kho uggāhamāno paribbājako samaṇamuṇḍikāputto pañcakaṅgaṃ thapatiṃ dūratova āgacchantaṃ. Disvāna sakaṃ parisaṃ saṇṭhāpesi –

沙门文祁的儿子，游方者持意，远远看见工匠五支走来，便告诫自己的同伴们说：

Then Uggahamana saw Pañcakanga the carpenter coming from afar, and on seeing him, hushed his following:

“appasaddā bhonto hontu, mā bhonto saddamakattha; ayaṃ samaṇassa gotamassa sāvako āgacchati pañcakaṅgo thapati.

“各位贤者！请安静，各位不要作声，那位沙门乔达摩的弟子，工匠五支来了。

"Be quiet, good sirs. Don't make any noise. Here comes Pañcakanga the carpenter, a disciple of Gotama the contemplative.

Yāvatā kho pana samaṇassa gotamassa sāvakā gihī odātavasanā sāvatthiyaṃ paṭivasanti ayaṃ tesaṃ aññataro pañcakaṅgo thapati.

沙门乔达摩的在家白衣弟子，住在舍卫城中，这位工匠五支，就是他们中的一位。

He is one of those disciples of Gotama the contemplative, clad in white, who lives in Savatthi.

Appasaddakāmā kho pana te āyasmanto appasaddavinītā app Mettā vaṇṇavādino;

那些尊者们（指佛陀弟子）喜爱寂静、修习寂静、称赞寂静，

These people are fond of quietude, trained in quietude, and speak in praise of quietude.

appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā”ti.

也许他看到我们这群人很安静，才会觉得值得走近我们。”

Maybe, if he perceives our group as quiet, he will consider it worth his while to come our way."

Atha kho te paribbājakā tuṇhī ahesuṃ.

那时，那些游方者就安静下来了。

So the wanderers fell silent.

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第三章 ✩ 工匠五支先拜访文祁徒众 Pañcakanga Went to Uggahamana [2]

﹝第二卷 ➲﹞ 261. Atha kho pañcakaṅgo thapati yena uggāhamāno paribbājako samaṇamuṇḍikāputto tenupasaṅkami;

于是工匠五支，去到沙门文祁的儿子，游方者持意那里，

Then Pañcakanga went to Uggahamana and,
upasaṅkamitvā uggāhamānena paribbājakena samaṇamuṇḍikāputtena saddhiṃ sammodi.

到了之后，和沙门文祁的儿子，游方者持意，相互问候致意，
on arrival, greeted him courteously.

Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.

交谈了几句友好的、值得记忆的话之后，坐在一边。

After an exchange of friendly greetings & courtesies, he sat down to one side.

第四章 ✩ 文祁子持意说禁戒四法 Four Qualities [2]

Ekamantaṃ nisinnaṃ kho pañcakaṅgaṃ thapatiṃ uggāhamāno paribbājako samaṇamuṇḍikāputto etadavoca –

沙门文祁的儿子，游方者持意，对坐在一边的工匠五支说：

As he was sitting there, Uggahamana said to him,

“catūhi kho ahaṃ, gahapati, dhammehi samannāgataṃ purisapuggalaṃ paññapemi sampannakusalaṃ paramakusalaṃ uttamapattipattaṃ samaṇaṃ ayojjhaṃ.

“居士！我宣称：一个具备了四种品质的人，是善行圆满、最上善者、达到最高成就、不可战胜的沙门。

"I describe an individual endowed with four qualities as being consummate in what is skillful, foremost in what is skillful, an invincible contemplative attained to the highest attainments.

Katamehi catūhi?

是哪四种呢？

Which four?

Idha, gahapati, na kāyena pāpakammaṃ karoti, na pāpakaṃ vācaṃ bhāsati, na pāpakaṃ saṅkappaṃ saṅkappeti, na pāpakaṃ ājīvaṃ ājīvati –

居士！是这样的，他身体不做恶行，不讲恶语，不起恶念，不以邪恶的方式谋生——

There is the case where he does no evil action with his body, speaks no evil speech, resolves on no evil resolve, and maintains himself with no evil means of livelihood.

imehi kho ahaṃ, gahapati, catūhi dhammehi samannāgataṃ purisapuggalaṃ paññapemi sampannakusalaṃ paramakusalaṃ uttamapattipattaṃ samaṇaṃ ayojjhan”ti.

居士！我宣称：具备这四种品质的人，是善行圆满、最上善者、达到最高成就、不可战胜的沙门。”

An individual endowed with these four qualities I describe as being consummate in what is skillful, foremost in what is skillful, an invincible contemplative attained to the highest attainments."

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第五章 ✩ 工匠五支不满意 Neither Delight Nor Scorn [2]

Atha kho pañcakaṅgo thapati uggāhamānassa paribbājakassa samaṇamuṇḍikāputtassa bhāsitaṃ neva abhinandi nappaṭikkosi.

这时，工匠五支对沙门文祁的儿子，游方者持意所说的话，既不表示欢喜，也没有反驳。

Then Pañcakanga neither delighted in Uggahamana's words nor did he scorn them.

Anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkāmi –

他既不欢喜也不反驳，就从座位上站起来离开了，心里想着：

Expressing neither delight nor scorn, he got up from his seat & left, thinking,

“bhagavato santike etassa bhāsitassa atthaṃ ājānissāmī”ti.

“到世尊那里，我将了解这句话的含义。”

"I will learn the meaning of this statement in the Blessed One's presence."

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第二品 ✫ 执着禁戒非最高成就 The Highest Attainments [2~4]

第一章 ✩ 工匠五支禀告世尊 Told the Blessed One [2]

Atha kho pañcakaṅgo thapati yena bhagavā tenupasaṅkami;

于是，工匠五支就前往世尊那里，

Then he went to the Blessed One and,
upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

到了之后，向世尊顶礼，坐在一边。

on arrival, after bowing down to him, sat to one side.

Ekamantaṃ nisinno kho pañcakaṅgo thapati yāvatako ahosi uggāhamānena paribbājakena samaṇamuṇḍikāputtena saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.

坐在一边的工匠五支，把他与沙门文祁的儿子，游方者持意的全部对话，都禀告了世尊。

As he was sitting there, he told the Blessed One the entire conversation he had had with Uggahamana.

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第二章 ✩ 执着禁戒如同幼稚儿童 A Stupid Baby [3~4]

﹝第三卷 ➲﹞ 262. Evaṃ vutte, bhagavā pañcakaṅgaṃ thapatiṃ etadavoca –

听完之后，世尊对工匠五支说：

When this was said, the Blessed One said to Pañcakanga:

“evaṃ sante kho, thapati, daharo kumāro mando uttānaseyyako

“这样的话，工匠！那么根据持意的话，一个愚笨的、躺着的婴儿，

"In that case, carpenter, then according to Uggahamana's words a stupid baby boy, lying on its back,
sampannakusalo bhavissati paramakusalo uttamapattipatto samaṇo ayojjho,

也是善行圆满、最上善者、达到最高成就、不可战胜的沙门了。

is consummate in what is skillful, foremost in what is skillful, an invincible contemplative attained to the highest attainments.

第一节 ❦ 婴儿如何造业？ Would Baby Do Any Evil Action [3]

yathā uggāhamānassa paribbājakassa samaṇamuṇḍikāputtassa vacanaṃ.

如果按照沙门文祁的儿子，游方者持意所说的话。

Daharassa hi, thapati, kumārassa mandassa uttānaseyyakassa kāyotipi na hoti, kuto pana kāyena pāpakammaṃ karissati,

（为什么呢？）工匠！一个愚笨的、躺着的婴儿，连‘身体’的念头都没有，又怎么会用身体造作恶业呢？

For even the thought 'body' does not occur to a stupid baby boy lying on its back, so from where would it do any evil action with its body,
aññatra phanditamattā!

（他的身体）除了稍微踢动一下之外！

aside from a little kicking?

Daharassa hi, thapati, kumārassa mandassa uttānaseyyakassa vācātipi na hoti, kuto pana pāpakaṃ vācaṃ bhāsissati,

工匠！一个愚笨的、躺着的婴儿，连‘言语’的念头都没有，又怎么会说恶语呢？

Even the thought 'speech' does not occur to it, so from where would it speak any evil speech,
aññatra roditamattā!

除了稍微哭泣一下之外！

aside from a little crying?

Daharassa hi, thapati, kumārassa mandassa uttānaseyyakassa saṅkappotipi na hoti, kuto pana pāpakaṃ saṅkappaṃ saṅkappissati,

工匠！一个愚笨的、躺着的婴儿，连‘意念’（思）的念头都没有，又怎么会起恶念呢？

Even the thought 'resolve' does not occur to it, so from where would it resolve on any evil resolve,
aññatra vikūjitamattā [vikujjitamattā (sī. syā. kaṃ. pī.)]!

除了稍微闹点脾气（哼唧）之外！

aside from a little bad temper?

Daharassa hi, thapati, kumārassa mandassa uttānaseyyakassa ājīvotipi na hoti, kuto pana pāpakaṃ ājīvaṃ ājīvissati,

工匠！一个愚笨的、躺着的婴儿，连‘谋生’的念头都没有，又怎么会以邪恶的方式谋生呢？

Even the thought 'livelihood' does not occur to it, so from where would it maintain itself with any evil means of livelihood,
aññatra mātuthaññā!

除了依靠母乳之外！

aside from its mother's milk?

Evaṃ sante kho, thapati, daharo kumāro mando uttānaseyyako

这样的话，工匠！那么根据持意的话，一个愚笨的、躺着的婴儿，

So, according to Uggahamana's words, a stupid baby boy, lying on its back
sampannakusalo bhavissati paramakusalo uttamapattipatto samaṇo ayojjho,

也是善行圆满、最上善者、达到最高成就、不可战胜的沙门了。

is consummate in what is skillful, foremost in what is skillful, an invincible contemplative attained to the highest attainments.

yathā uggāhamānassa paribbājakassa samaṇamuṇḍikāputtassa vacanaṃ.

如果按照沙门文祁的儿子，游方者持意所说的话。

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第二节 ❦ 禁戒非最上善！ Not an Invincible Contemplative [4]

﹝第四卷 ➲﹞ 263. “Catūhi kho ahaṃ, thapati, dhammehi samannāgataṃ purisapuggalaṃ paññapemi na ceva sampannakusalaṃ na paramakusalaṃ na uttamapattipattaṃ samaṇaṃ ayojjhaṃ,

“工匠！我宣称：一个仅仅具备这四种品质的人，并不能算是善行圆满、最上善者、达到最高成就、不可战胜的沙门。

"If an individual is endowed with these four qualities, I do not describe him as consummate in what is skillful, foremost in what is skillful, an invincible contemplative attained to the highest attainments.

api cimaṃ daharaṃ kumāraṃ mandaṃ uttānaseyyakaṃ samadhigayha tiṭṭhati.

他仅仅是达到了和那个愚笨的、躺着的婴儿同样的水平。

Rather, he stands on the same level as a stupid baby boy lying on its back.

Katamehi catūhi?

是哪四种呢？

Which four?

Idha, thapati, na kāyena pāpakammaṃ karoti, na pāpakaṃ vācaṃ bhāsati, na pāpakaṃ saṅkappaṃ saṅkappeti, na pāpakaṃ ājīvaṃ ājīvati –

工匠！是这样的，他身体不做恶行，不讲恶语，不起恶念，不以邪恶的方式谋生——

There is the case where he does no evil action with his body, speaks no evil speech, resolves on no evil resolve, and maintains himself with no evil means of livelihood.

imehi kho ahaṃ, thapati, catūhi dhammehi samannāgataṃ purisapuggalaṃ paññapemi na ceva sampannakusalaṃ na paramakusalaṃ na uttamapattipattaṃ samaṇaṃ ayojjhaṃ,

然而，工匠！我宣称：具备这四种品质的人，并不能算是善行圆满、最上善者、达到最高成就、不可战胜的沙门。

If an individual is endowed with these four qualities, I do not describe him as consummate in what is skillful, foremost in what is skillful, an invincible contemplative attained to the highest attainments.

api cimaṃ daharaṃ kumāraṃ mandaṃ uttānaseyyakaṃ samadhigayha tiṭṭhati.

他仅仅是达到了和那个愚笨的、躺着的婴儿同样的水平。

Rather, he stands on the same level as a stupid baby boy lying on its back.

第三章 ✩ 最胜沙门依无学十法 Beyond Training Ten Qualities [4]

“Dasahi kho ahaṃ, thapati, dhammehi samannāgataṃ purisapuggalaṃ paññapemi sampannakusalaṃ paramakusalaṃ uttamapattipattaṃ samaṇaṃ ayojjhaṃ.

“工匠！我宣称：一个具备了十种品质（无学十法）的人，才是善行圆满、最上善者、达到最高成就、不可战胜的沙门。

"An individual endowed with ten qualities is one whom I describe as being consummate in what is skillful, foremost in what is skillful, an invincible contemplative attained to the highest attainments.

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第三品 ✫ 尊胜行道应知十六法 The Cessation of Unskillful & Skillful [4~8]

☆ 尊胜行道应知十六法（知善知恶达最善沙门） ➾

四圣谛与十六应知：

⑴ 苦圣谛（四正知）；

⑵ 集圣谛（四生处）；

⑶ 灭圣谛（四灭处）；

⑷ 道圣谛（四行道）。

㈠ 不善戒应知四谛：

① 什么是（造作）不善戒？邪身业、邪语业、邪活命；

② 不善戒从何处生起？（潜意识）若有贪嗔痴心；

③ 不善戒在何处灭尽？初果：修三善行、正命；

④ 如何灭尽不善戒？依四正勤（实践八正道）。

㈡ 善戒应知四谛：

⑤ 什么是（造作）善戒？善身业、善语业、正当活命；

⑥ 善戒从何处生起？（潜意识）若离贪嗔痴心；

⑦ 善戒在何处灭尽？四果：心解脱、慧解脱；

⑧ 如何灭尽善戒？依四正勤（圆满八正道）。

㈢ 不善思惟应知四谛：

⑨ 什么是（造作）不善思惟？爱思惟、嗔思惟、害思惟；

⑩ 不善思惟从何处生起？（意识心）若有爱嗔害想；

⑪ 不善思惟在何处灭尽？初禅；

⑫ 如何灭尽不善思惟？依四正勤（实践八正道）。

㈣ 善思惟应知四谛：

⑬ 什么是（造作）善思惟？离爱思惟、离嗔思惟、离害思惟；

⑭ 善思惟从何处生起？（意识心）若离爱嗔害想；

⑮ 善思惟在何处灭尽？二禅；

⑯ 如何灭尽善思惟？依四正勤（实践八正道）。

Ime akusalā sīlā; tamahaṃ [kahaṃ (sī.), tahaṃ (pī.)], thapati, veditabbanti vadāmi.

① 工匠！我说，这些是不善的（行为）习惯，是（真正的沙门）应当了知的。

With regard to that point, one should know that 'These are unskillful habits,' I say.

Itosamuṭṭhānā akusalā sīlā; tamahaṃ, thapati, veditabbanti vadāmi.

② 工匠！我说，不善习惯从这里生起，是（真正的沙门）应当了知的。

With regard to that point, one should know that 'That is the cause of unskillful habits'...

Idha akusalā sīlā aparisesā nirujjhanti; tamahaṃ, thapati, veditabbanti vadāmi.

③ 工匠！我说，不善习惯在这里无余灭尽，是（真正的沙门）应当了知的。

'Here unskillful habits cease without trace'...

Evaṃ paṭipanno akusalānaṃ sīlānaṃ nirodhāya paṭipanno hoti; tamahaṃ, thapati, veditabbanti vadāmi.

④ 工匠！我说，这样修行，就是导向不善习惯灭尽的道路，是（真正的沙门）应当了知的。

'This sort of practice is the practice leading to the cessation of unskillful habits,' I say.

“Ime kusalā sīlā; tamahaṃ, thapati, veditabbanti vadāmi.

⑤ “工匠！我说，这些是善的（行为）习惯，是（真正的沙门）应当了知的。

"With regard to that point, one should know that 'These are skillful habits'...

Itosamuṭṭhānā kusalā sīlā; tamahaṃ, thapati, veditabbanti vadāmi.

⑥ 工匠！我说，善习惯从这里生起，是（真正的沙门）应当了知的。

'That is the cause of skillful habits'...

Idha kusalā sīlā aparisesā nirujjhanti; tamahaṃ, thapati, veditabbanti vadāmi.

⑦ 工匠！我说，善习惯在这里无余灭尽，是（真正的沙门）应当了知的。

'Here skillful habits cease without trace'...

Evaṃ paṭipanno kusalānaṃ sīlānaṃ nirodhāya paṭipanno hoti; tamahaṃ, thapati, veditabbanti vadāmi.

⑧ 工匠！我说，这样修行，就是导向善习惯灭尽的道路，是（真正的沙门）应当了知的。

'This sort of practice is the practice leading to the cessation of skillful habits,' I say.

“Ime akusalā saṅkappā; tamahaṃ, thapati, veditabbanti vadāmi.

⑨ “工匠！我说，这些是不善的思惟（意念），是（真正的沙门）应当了知的。

"With regard to that point, one should know that 'These are unskillful resolves'...

Itosamuṭṭhānā akusalā saṅkappā; tamahaṃ, thapati, veditabbanti vadāmi.

⑩ 工匠！我说，不善思惟从这里生起，是（真正的沙门）应当了知的。

'That is the cause of unskillful resolves'...

Idha akusalā saṅkappā aparisesā nirujjhanti; tamahaṃ, thapati, veditabbanti vadāmi.

⑪ 工匠！我说，不善思惟在这里无余灭尽，是（真正的沙门）应当了知的。

'Here unskillful resolves cease without trace'...

Evaṃ paṭipanno akusalānaṃ saṅkappānaṃ nirodhāya paṭipanno hoti; tamahaṃ, thapati, veditabbanti vadāmi.

⑫ 工匠！我说，这样修行，就是导向不善思惟灭尽的道路，是（真正的沙门）应当了知的。

'This sort of practice is the practice leading to the cessation of unskillful resolves' I say.

“Ime kusalā saṅkappā; tamahaṃ, thapati, veditabbanti vadāmi.

⑬ “工匠！我说，这些是善的思惟，是（真正的沙门）应当了知的。

"With regard to that point, one should know that 'These are skillful resolves'...

Itosamuṭṭhānā kusalā saṅkappā; tamahaṃ, thapati, veditabbanti vadāmi.

⑭ 工匠！我说，善思惟从这里生起，是（真正的沙门）应当了知的。

'That is the cause of skillful resolves'...

Idha kusalā saṅkappā aparisesā nirujjhanti; tamahaṃ, thapati, veditabbanti vadāmi.

⑮ 工匠！我说，善思惟在这里无余灭尽，是（真正的沙门）应当了知的。

'Here skillful resolves cease without trace'...

Evaṃ paṭipanno kusalānaṃ saṅkappānaṃ nirodhāya paṭipanno hoti; tamahaṃ, thapati, veditabbanti vadāmi.

⑯ 工匠！我说，这样修行，就是导向善思惟灭尽的道路，是（真正的沙门）应当了知的。

'This sort of practice is the practice leading to the cessation of skillful resolves,' I say.

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第一章 ✩ 什么是（造作）不善戒？邪身业、邪语业、邪活命 Unskillful Habits [5]

﹝第五卷 ➲﹞ 264. “Katame ca, thapati, akusalā sīlā?

“工匠！那么，什么被称为不善的（行为）习惯呢？

"Now what are unskillful habits?

Akusalaṃ kāyakammaṃ, akusalaṃ vacīkammaṃ, pāpako ājīvo – ime vuccanti, thapati, akusalā sīlā.

不善的身业、不善的语业、邪恶的谋生方式（不正当的生计）——工匠！这些被称为不善习惯。

Unskillful bodily actions, unskillful verbal actions, evil means of livelihood. These are called unskillful habits.

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第二章 ✩ 不善戒从何处生起？若有贪嗔痴心 The Cause of Unskillful Habits [5]

“Ime ca, thapati, akusalā sīlā kiṃsamuṭṭhānā?

“工匠！那么，这些不善习惯由什么（从何处）生起呢？

What is the cause of unskillful habits?

Samuṭṭhānampi nesaṃ vuttaṃ.

它们的生起原因已经说明了——

Their cause is stated,

‘Cittasamuṭṭhānā’tissa vacanīyaṃ.

应当说，是由‘心’生起的。

and they are said to be mind-caused.

Katamaṃ cittaṃ?

是哪种心（生起）的呢？

Which mind? —

Cittampi hi bahuṃ anekavidhaṃ nānappakārakaṃ.

要知道，心也是多种多样、各种各样的。

for the mind has many modes & permutations.

Yaṃ cittaṃ sarāgaṃ sadosaṃ samohaṃ, itosamuṭṭhānā akusalā sīlā.

凡是带有贪欲、带有嗔恚、带有愚痴的心，不善习惯就从这里生起。

Any mind with passion, aversion or delusion: That is the cause of unskillful habits.

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第三章 ✩ 不善戒在何处灭尽？初果：正业、正命 Where Do Unskillful Habits Cease [5]

“Ime ca, thapati, akusalā sīlā kuhiṃ aparisesā nirujjhanti?

“工匠！那么，这些不善习惯在何处彻底灭尽无余呢？

Now where do unskillful habits cease without trace?

Nirodhopi nesaṃ vutto.

它们的灭尽之处也已经说明了：

Their cessation has been stated:

Idha, thapati, bhikkhu kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveti, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti, manoduccaritaṃ pahāya manosucaritaṃ bhāveti, micchājīvaṃ pahāya sammājīvena jīvitaṃ kappeti –

工匠！在这里，有比丘断除身恶行、修习身善行，断除语恶行、修习语善行，舍弃邪命、以正命维持生活。

There is the case where a monk abandons wrong bodily conduct & develops right bodily conduct, abandons wrong verbal conduct & develops right verbal conduct, abandons wrong livelihood & maintains his life with right livelihood.

etthete akusalā sīlā aparisesā nirujjhanti.

就在这里，这些不善习惯彻底灭尽无余。

This is where unskillful habits cease without trace.

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第四章 ✩ 如何灭尽不善戒？四正勤 Leading to the Cessation of Unskillful Habits [5]

“Kathaṃ paṭipanno, thapati, akusalānaṃ sīlānaṃ nirodhāya paṭipanno hoti?

“工匠！那么，怎样修行，才是导向不善习惯灭尽的道路呢？

And what sort of practice is the practice leading to the cessation of unskillful habits?

Idha, thapati, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;

⑴ 工匠！在这里，有比丘为了使‘尚未生起的恶、不善法’不再生起，生起意欲、努力、发起精进、策励自心、精勤奋斗。

There is the case where a monk generates desire, endeavors, arouses persistence, upholds & exerts his intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen...

uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;

⑵ 为了断除‘已经生起的恶、不善法’，生起意欲、努力、发起精进、策励自心、精勤奋斗。

for the sake of the abandoning of evil, unskillful qualities that have arisen...

anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;

⑶ 为了使‘尚未生起的善法’得以生起，生起意欲、努力、发起精进、策励自心、精勤奋斗。

for the sake of the arising of skillful qualities that have not yet arisen...

uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā

⑷ 为了使‘已经生起的善法’得以持续、不使忘失、使其增长、广大、修习圆满，

(and) for the maintenance, non-confusion, increase, plenitude, development & culmination of skillful qualities that have arisen.

chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

生起意欲、努力、发起精进、策励自心、精勤奋斗。

Evaṃ paṭipanno kho, thapati, akusalānaṃ sīlānaṃ nirodhāya paṭipanno hoti.

工匠！这样修行，就是导向不善习惯灭尽的道路。

This sort of practice is the practice leading to the cessation of unskillful habits.

第五章 ✩ 什么是（造作）善戒？善身业、善语业、正当活命 Skillful Habits [6]

﹝第六卷 ➲﹞ 265. “Katame ca, thapati, kusalā sīlā?

“工匠！那么，什么是善的（行为）习惯呢？

"And what are skillful habits?

Kusalaṃ kāyakammaṃ, kusalaṃ vacīkammaṃ, ājīvaparisuddhampi kho ahaṃ, thapati, sīlasmiṃ vadāmi.

工匠！我说这也是（善）习惯的一部分——善的身业、善的语业、清净的谋生方式（正当的生计）。

Skillful bodily actions, skillful verbal actions, purity of livelihood.

Ime vuccanti, thapati, kusalā sīlā.

工匠！这些被称为善习惯。

These are called skillful habits.

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第六章 ✩ 善戒从何处生起？若离贪嗔痴心 The Cause of Skillful Habits [6]

“Ime ca, thapati, kusalā sīlā kiṃsamuṭṭhānā?

“工匠！那么，这些善习惯由什么（从何处）生起呢？

What is the cause of skillful habits?

Samuṭṭhānampi nesaṃ vuttaṃ.

它们的生起原因也已经说明了——

Their cause, too, has been stated,

‘Cittasamuṭṭhānā’tissa vacanīyaṃ.

应当说，是由‘心’生起的。

and they are said to be mind-caused.

Katamaṃ cittaṃ?

是哪种心（生起）的呢？

Which mind? —

Cittampi hi bahuṃ anekavidhaṃ nānappakārakaṃ.

要知道，心也是多种多样、各种各样的。

for the mind has many modes & permutations.

Yaṃ cittaṃ vītarāgaṃ vītadosaṃ vītamohaṃ, itosamuṭṭhānā kusalā sīlā.

凡是远离贪欲、远离嗔恚、远离愚痴的心，善习惯就从这里生起。

Any mind without passion, without aversion, without delusion: That is the cause of skillful habits.

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第七章 ✩ 善戒在何处灭尽？四果：心解脱、慧解脱 Where Do Skillful Habits Cease [6]

“Ime ca, thapati, kusalā sīlā kuhiṃ aparisesā nirujjhanti?

“工匠！那么，这些善习惯在何处彻底灭尽无余呢？

Now where do skillful habits cease without trace?

Nirodhopi nesaṃ vutto.

它们的灭尽之处也已经说明了：

Their cessation, too, has been stated:

Idha, thapati, bhikkhu sīlavā hoti no ca sīlamayo, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti;

工匠！在这里，有比丘他持守戒律，但不受戒律所束缚（或不执着于戒）。他如实地了知那心解脱、慧解脱；

There is the case where a monk is virtuous, but not fashioned of virtue. He discerns, as it actually is, the awareness-release & discernment-release
yatthassa te kusalā sīlā aparisesā nirujjhanti.

在那里，他的那些善习惯彻底灭尽无余。

where those skillful habits cease without trace.

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第八章 ✩ 如何灭尽善戒？四正勤 Leading to the Cessation of Skillful Habits [6]

“Kathaṃ paṭipanno ca, thapati, kusalānaṃ sīlānaṃ nirodhāya paṭipanno hoti?

“工匠！那么，怎样修行，才是导向善习惯灭尽的道路呢？

And what sort of practice is the practice leading to the cessation of skillful habits?

Idha, thapati, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;

⑴ 工匠！在这里，有比丘为了使‘尚未生起的恶、不善法’不再生起，生起意欲、努力、发起精进、策励自心、精勤奋斗；

There is the case where a monk generates desire...for the sake of the non-arising of evil, unskillful qualities that have not yet arisen...

uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya…pe…

⑵ 为了断除‘已经生起的恶、不善法’，…（同上）…

for the sake of the abandoning of evil, unskillful qualities that have arisen...

anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya…pe…

⑶ 为了使‘尚未生起的善法’得以生起，…（同上）…

for the sake of the arising of skillful qualities that have not yet arisen...

uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā

⑷ 为了使‘已经生起的善法’得以持续、不使忘失、使其增长、广大、修习圆满，

(and) for the...development & culmination of skillful qualities that have arisen.

chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

生起意欲、努力、发起精进、策励自心、精勤奋斗。

Evaṃ paṭipanno kho, thapati, kusalānaṃ sīlānaṃ nirodhāya paṭipanno hoti.

工匠！这样修行，就是导向善习惯灭尽的道路。

This sort of practice is the practice leading to the cessation of skillful habits.

第九章 ✩ 什么是（造作）不善思惟？爱思惟、嗔思惟、害思惟 Unskillful Resolves [7]

﹝第七卷 ➲﹞ 266. “Katame ca, thapati, akusalā saṅkappā?

“工匠！那么，什么是不善的思惟呢？

"And what are unskillful resolves?

Kāmasaṅkappo, byāpādasaṅkappo, vihiṃsāsaṅkappo – ime vuccanti, thapati, akusalā saṅkappā.

欲思惟（贪爱相关的思惟）、嗔思惟（嗔恚相关的思惟）、害思惟（伤害相关的思惟）——工匠！这些被称为不善思惟。

Being resolved on sensuality, on ill will, on harmfulness. These are called unskillful resolves.

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第十章 ✩ 不善思惟从何处生起？若有爱嗔害想 The Cause of Unskillful Resolves [7]

“Ime ca, thapati, akusalā saṅkappā kiṃsamuṭṭhānā?

“工匠！那么，这些不善思惟由什么（从何处）生起呢？

What is the cause of unskillful resolves?

Samuṭṭhānampi nesaṃ vuttaṃ.

它们的生起原因也已经说明了——

Their cause, too, has been stated,

‘Saññāsamuṭṭhānā’tissa vacanīyaṃ.

应当说，是由‘想’（perception/recognition）生起的。

and they are said to be perception-caused.

Katamā saññā?

是哪种想（生起）的呢？

Which perception? —

Saññāpi hi bahū anekavidhā nānappakārakā.

要知道，想也是多种多样、各种各样的。

for perception has many modes & permutations.

Kāmasaññā, byāpādasaññā, vihiṃsāsaññā – itosamuṭṭhānā akusalā saṅkappā.

凡是有欲想、嗔想、害想，不善思惟就从这里生起。

Any sensuality-perception, ill will-perception or harmfulness-perception: That is the cause of unskillful resolves.

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第十一章 ✩ 不善思惟在何处灭尽？初禅 Where Do Unskillful Resolves Cease [7]

“Ime ca, thapati, akusalā saṅkappā kuhiṃ aparisesā nirujjhanti?

“工匠！那么，这些不善思惟在何处彻底灭尽无余呢？

Now where do unskillful resolves cease without trace?

Nirodhopi nesaṃ vutto.

它们的灭尽之处也已经说明了：

Their cessation, too, has been stated:

Idha, thapati, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati;

工匠！在这里，有比丘远离了欲乐、远离了不善法，具有寻（粗的心念活动）、具有伺（细的心念活动），体验着由远离（欲和不善法）而生的喜和乐，进入并安住于初禅；

There is the case where a monk, quite withdrawn from sensuality, withdrawn from unskillful mental qualities, enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation.

etthete akusalā saṅkappā aparisesā nirujjhanti.

就在这里，这些不善思惟彻底灭尽无余。

This is where unskillful resolves cease without trace.

卍　　　　卍　　　　卍

第十二章 ✩ 如何灭尽不善思惟？四正勤 Leading to the Cessation of Unskillful Resolves [7]

“Kathaṃ paṭipanno ca, thapati, akusalānaṃ saṅkappānaṃ nirodhāya paṭipanno hoti?

“工匠！那么，怎样修行，才是导向不善思惟灭尽的道路呢？

And what sort of practice is the practice leading to the cessation of unskillful resolves?

Idha, thapati, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;

⑴ 工匠！在这里，有比丘为了使‘尚未生起的恶、不善法’不再生起，生起意欲、努力、发起精进、策励自心、精勤奋斗；

There is the case where a monk generates desire...for the sake of the non-arising of evil, unskillful qualities that have not yet arisen...

uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya…pe…

⑵ 为了断除‘已经生起的恶、不善法’，…（同上）…

for the sake of the abandoning of evil, unskillful qualities that have arisen...

anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya…pe…

⑶ 为了使‘尚未生起的善法’得以生起，…（同上）…

for the sake of the arising of skillful qualities that have not yet arisen...

uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā

⑷ 为了使‘已经生起的善法’得以持续、不使忘失、使其增长、广大、修习圆满，

(and) for the...development & culmination of skillful qualities that have arisen.

chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

生起意欲、努力、发起精进、策励自心、精勤奋斗。

Evaṃ paṭipanno kho, thapati, akusalānaṃ saṅkappānaṃ nirodhāya paṭipanno hoti.

工匠！这样修行，就是导向不善思惟灭尽的道路。

This sort of practice is the practice leading to the cessation of unskillful resolves.

第十三章 ✩ 什么是（造作）善思惟？离爱思惟、离嗔思惟、离害思惟 Skillful Resolves [8]

﹝第八卷 ➲﹞ 267. “Katame ca, thapati, kusalā saṅkappā?

“工匠！那么，什么是善的思惟呢？

"And what are skillful resolves?

Nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṃsāsaṅkappo – ime vuccanti, thapati, kusalā saṅkappā.

出离思惟（远离欲乐的思惟）、无嗔思惟、无害思惟——工匠！这些被称为善思惟。

Being resolved on renunciation (freedom from sensuality), on non-ill will, on harmlessness. These are called skillful resolves.

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第十四章 ✩ 善思惟从何处生起？若离爱嗔害想 The Cause of Skillful Resolves [8]

“Ime ca, thapati, kusalā saṅkappā kiṃsamuṭṭhānā?

“工匠！那么，这些善思惟由什么（从何处）生起呢？

What is the cause of skillful resolves?

Samuṭṭhānampi nesaṃ vuttaṃ.

它们的生起原因也已经说明了——

Their cause, too, has been stated,

‘Saññāsamuṭṭhānā’tissa vacanīyaṃ.

应当说，是由‘想’生起的。

and they are said to be perception-caused.

Katamā saññā?

是哪种想（生起）的呢？

Which perception? —

Saññāpi hi bahū anekavidhā nānappakārakā.

要知道，想也是多种多样、各种各样的。

for perception has many modes & permutations.

Nekkhammasaññā, abyāpādasaññā, avihiṃsāsaññā – itosamuṭṭhānā kusalā saṅkappā.

凡是有出离想、无嗔想、无害想，善思惟就从这里生起。

Any renunciation-perception, non-ill will-perception or harmlessness-perception: That is the cause of skillful resolves.

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第十五章 ✩ 善思惟在何处灭尽？二禅 Where do Skillful Resolves Cease [8]

“Ime ca, thapati, kusalā saṅkappā kuhiṃ aparisesā nirujjhanti?

“工匠！那么，这些善思惟在何处彻底灭尽无余呢？

Now where do skillful resolves cease without trace?

Nirodhopi nesaṃ vutto.

它们的灭尽之处也已经说明了：

Their cessation, too, has been stated:

Idha, thapati, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati;

工匠！在这里，有比丘由于寻、伺的止息，获得内在的宁静与心的一境性，无寻、无伺，体验着由定而生的喜和乐，进入并安住于第二禅；

There is the case where a monk, with the stilling of directed thoughts & evaluations, enters & remains in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation — internal assurance.

etthete kusalā saṅkappā aparisesā nirujjhanti.

就在这里，这些善思惟彻底灭尽无余。

This is where skillful resolves cease without trace.

卍　　　　卍　　　　卍

第十六章 ✩ 如何灭尽善思惟？四正勤 Leading to the Cessation of Skillful Resolves [8]

“Kathaṃ paṭipanno ca, thapati, kusalānaṃ saṅkappānaṃ nirodhāya paṭipanno hoti?

“工匠！那么，怎样修行，才是导向善思惟灭尽的道路呢？

And what sort of practice is the practice leading to the cessation of skillful resolves?

Idha, thapati, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;

⑴ 工匠！在这里，有比丘为了使‘尚未生起的恶、不善法’不再生起，生起意欲、努力、发起精进、策励自心、精勤奋斗；

There is the case where a monk generates desire...for the sake of the non-arising of evil, unskillful qualities that have not yet arisen...

uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya…pe…

⑵ 为了断除‘已经生起的恶、不善法’，…（同上）…

for the sake of the abandoning of evil, unskillful qualities that have arisen...

anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya…pe…

⑶ 为了使‘尚未生起的善法’得以生起，…（同上）…

for the sake of the arising of skillful qualities that have not yet arisen...

uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā

⑷ 为了使‘已经生起的善法’得以持续、不使忘失、使其增长、广大、修习圆满，

(and) for the... development & culmination of skillful qualities that have arisen.

chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

生起意欲、努力、发起精进、策励自心、精勤奋斗。

Evaṃ paṭipanno kho, thapati, kusalānaṃ saṅkappānaṃ nirodhāya paṭipanno hoti.

工匠！这样修行，就是导向善思惟灭尽的道路。

This sort of practice is the practice leading to the cessation of skillful resolves.

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第四品 ✫ 善恶灭尽依无学十法 An Invincible Contemplative [9]

﹝第九卷 ➲﹞ 268. “Katamehi cāhaṃ, thapati, dasahi dhammehi samannāgataṃ purisapuggalaṃ paññapemi sampannakusalaṃ paramakusalaṃ uttamapattipattaṃ samaṇaṃ ayojjhaṃ?

“再者，工匠！我宣称具备哪十种品质（无学十法）的人，是善行圆满、最上善者、达到最高成就、不可战胜的沙门呢？

"Now, an individual endowed with which ten qualities is one whom I describe as being consummate in what is skillful, foremost in what is skillful, an invincible contemplative attained to the highest attainments?

Idha, thapati, bhikkhu

工匠！在这里，有比丘，

One endowed with
asekhāya sammādiṭṭhiyā samannāgato hoti,

① 具备了无学（阿罗汉）的正见，
the right view of one beyond training,
asekhena sammāsaṅkappena samannāgato hoti,

② 具备了无学的正思惟，
the right resolve of one beyond training,
asekhāya sammāvācāya samannāgato hoti,

③ 具备了无学的正语，
the right speech...

asekhena sammākammantena samannāgato hoti,

④ 具备了无学的正业，
the right action...

asekhena sammāājīvena samannāgato hoti,

⑤ 具备了无学的正命，
the right livelihood...

asekhena sammāvāyāmena samannāgato hoti,

⑥ 具备了无学的正精进，
the right effort...

asekhāya sammāsatiyā samannāgato hoti,

⑦ 具备了无学的正念，
the right mindfulness...

asekhena sammāsamādhinā samannāgato hoti,

⑧ 具备了无学的正定，
the right concentration...

asekhena sammāñāṇena samannāgato hoti,

⑨ 具备了无学的正智（智），
the right knowledge...

asekhāya sammāvimuttiyā samannāgato hoti –

⑩ 具备了无学的正解脱。

the right release of one beyond training.

imehi kho ahaṃ, thapati, dasahi dhammehi samannāgataṃ purisapuggalaṃ paññapemi sampannakusalaṃ paramakusalaṃ uttamapattipattaṃ samaṇaṃ ayojjhan”ti.

工匠！我宣称：具备这（无学）十法的人，才是善行圆满、最上善者、达到最高成就、不可战胜的沙门。”

An individual endowed with these ten qualities is one whom I describe as being consummate in what is skillful, foremost in what is skillful, an invincible contemplative attained to the highest attainments."

Idamavoca bhagavā.

世尊说完了这番话。

That is what the Blessed One said.

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第五品 ✫ 结 语 Epilog [9]

Attamano pañcakaṅgo thapati bhagavato bhāsitaṃ abhinandīti.

工匠五支内心满足、欢喜地信受了世尊所说的法。

Gratified, Pañcakanga the carpenter delighted in the Blessed One's words.

Samaṇamuṇḍikasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.

沙门文祁子经 ～游方者品‧第八经终

Mundika the Contemplative: the Eighth.

～《中部经典‧游方者品‧Samaṇamuṇḍikasutta 沙门文祁子经》(MN 78, 260-268)

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2566.6.13 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《2》Majjhimapaṇṇāsapāḷi 中分五十经篇 (MN 51-100, 1-486)/3. Paribbājakavagga 游方者品 (MN 71-80, 185-281)”

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【经名】 3.9 Cūḷasakuludāyisutta 善生优陀夷小经 (MN 79, 269-277)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Cūḷasakuludāyisuttaṃ

善生优陀夷小经

269. Evaṃ me sutaṃ –

［第一品 说法缘起 ➲］

我是这样听说的：──

ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.

有一次，世尊住在王舍城的竹林迦兰陀园。

Tena kho pana samayena sakuludāyī paribbājako moranivāpe paribbājakārāme paṭivasati mahatiyā paribbājakaparisāya saddhiṃ.

那时，游方者善生优陀夷住在孔雀林、游方者园，和众多游方者大众住在一起。

Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi.

这时，世尊在清晨整理好衣服，拿着衣钵，进入王舍城乞食。

Atha kho bhagavato etadahosi –

那时，世尊这样想：

“atippago kho tāva rājagahe piṇḍāya carituṃ. Yaṃnūnāhaṃ yena moranivāpo paribbājakārāmo yena sakuludāyī paribbājako tenupasaṅkameyyan”ti.

“现在到王舍城乞食还太早。我何不去孔雀林、游方者园的善生优陀夷那里呢？”

Atha kho bhagavā yena moranivāpo paribbājakārāmo tenupasaṅkami.

于是，世尊就前往孔雀林、游方者园。

Tena kho pana samayena sakuludāyī paribbājako mahatiyā paribbājakaparisāya saddhiṃ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṃ tiracchānakathaṃ kathentiyā,

那时，游方者善生优陀夷正和众多游方者大众坐在一起，发出喧哗声、高声、大声，进行着各种无益的世俗谈论，

seyyathidaṃ –

也就是：

rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vā.

谈论国王、谈论盗贼、谈论大臣、谈论军队、谈论恐惧、谈论战争、谈论食物、谈论饮品、谈论衣服、谈论卧具、谈论花环、谈论香料、谈论亲属、谈论车乘、谈论村庄、谈论乡镇、谈论城市、谈论国家、谈论女人、谈论英雄、谈论街巷传闻、谈论井边闲谈、谈论祖先、各种杂论：关于世界的起源和终结的言论、关于海洋的言论，像这样谈论存在与否等话题。

Addasā kho sakuludāyī paribbājako bhagavantaṃ dūratova āgacchantaṃ.

那时，游方者善生优陀夷远远看见世尊前来，

Disvāna sakaṃ parisaṃ saṇṭhāpesi –

看见后就告诫自己的同伴们说：

“appasaddā bhonto hontu, mā bhonto saddamakattha.

“各位贤友！请安静！各位贤友！请不要作声！

Ayaṃ samaṇo gotamo āgacchati;

那位沙门乔达摩来了；

appasaddakāmo kho pana so āyasmā appࢮassa vaṇṇavādī.

那位尊者喜欢安静、修行安静、称赞安静。

Appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā”ti.

或许他知道[我们]是安静的会众，会想来拜访！”

Atha kho te paribbājakā tuṇhī ahesuṃ.

于是那些游方者便保持沉默。

270. Atha kho bhagavā yena sakuludāyī paribbājako tenupasaṅkami.

这时世尊来到游方者善生优陀夷那里。

Atha kho sakuludāyī paribbājako bhagavantaṃ etadavoca –

那时，游方者善生优陀夷对世尊说：

“etu kho, bhante, bhagavā.

“尊者！请进，世尊善来。

Svāgataṃ, bhante, bhagavato.

欢迎，尊者！世尊啊！

Cirassaṃ kho, bhante, bhagavā imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya.

尊者！世尊终于有机会来到这里了！

Nisīdatu, bhante, bhagavā; idamāsanaṃ paññattan”ti.

尊者！世尊！请坐，这里有为您准备好的座位。”

Nisīdi bhagavā paññatte āsane.

世尊就在准备好的座位上坐下。

Sakuludāyīpi kho paribbājako aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi.

游方者善生优陀夷也拿了一个较低的座位，坐在一旁。

Ekamantaṃ nisinnaṃ kho sakuludāyiṃ paribbājakaṃ bhagavā etadavoca –

这时，世尊对坐在一旁的游方者善生优陀夷问道：

“kāya nuttha, udāyi, etarahi kathāya sannisinnā,

“优陀夷！你们现在聚在这里谈论什么话题呢？

kā ca pana vo antarākathā vippakatā”ti?

又是因为什么而中断了对话呢？”

“Tiṭṭhatesā, bhante, kathā yāya mayaṃ etarahi kathāya sannisinnā.

“尊者！我们现在聚坐所谈论的话题可以暂时搁置。

Nesā, bhante, kathā bhagavato dullabhā bhavissati pacchāpi savanāya.

尊者！这些话以后世尊也不会难于听到。

Yadāhaṃ, bhante, imaṃ parisaṃ anupasaṅkanto homi athāyaṃ parisā anekavihitaṃ tiracchānakathaṃ kathentī nisinnā hoti;

尊者！在我还没来到这个会众这里时，这个大众聚坐着进行各种无益的世俗谈论。

yadā ca kho ahaṃ, bhante, imaṃ parisaṃ upasaṅkanto homi athāyaṃ parisā mamaññeva mukhaṃ ullokentī nisinnā hoti –

然而，尊者！当我来到这个会众时，这个会众都仰望着我的脸坐着说：

‘yaṃ no samaṇo udāyī dhammaṃ bhāsissati taṃ [taṃ no (sī. syā. kaṃ. pī.)] sossāmā’ti;

‘如果沙门优陀夷为我们说法，我们愿意认真倾听。’

yadā pana, bhante, bhagavā imaṃ parisaṃ upasaṅkanto hoti athāhañceva ayañca parisā bhagavato mukhaṃ ullokentā [olokentī (syā. kaṃ. ka.)] nisinnā homa –

尊者！然而当世尊来到这个会众这里时，我和这个大众都瞻仰着世尊的尊容坐着说：

‘yaṃ no bhagavā dhammaṃ bhāsissati taṃ sossāmā’”ti.

‘如果世尊为我们说法，我们愿意乐于听闻。’”

271. “Tenahudāyi, taṃyevettha paṭibhātu yathā maṃ paṭibhāseyyā”si.

［第二品 有关〝尼乾子教〞问答 ➲］

“优陀夷！那么，如果你有什么想说的能让我回答，你就说吧。”

“Purimāni, bhante, divasāni purimatarāni sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānamāno

“尊者！前些日子，更早些时候，有一位自称了知一切、看见一切、承认自己拥有无余的知见的人，他声称：

‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitan’ti.

‘无论我行走、站立、睡觉还是醒着，知见都持续不断地呈现在我面前。’

So mayā [paccupaṭṭhitan”ti mayā (?)] pubbantaṃ ārabbha pañhaṃ puṭṭho samāno aññenaññaṃ paṭicari, bahiddhā kathaṃ apanāmesi, kopañca dosañca appaccayañca pātvākāsi.

当我向他询问关于过去的事情时，他却迴避问题，用别的事情来搪塞，把话题引开，并且显现出愤怒、嗔恨和不满。

Tassa mayhaṃ, bhante, bhagavantaṃyeva ārabbha sati udapādi –

尊者！那时，我对世尊生起了忆念，心想：

‘aho nūna bhagavā, aho nūna sugato! Yo imesaṃ dhammānaṃ sukusalo’”ti.

‘啊，确实是世尊！啊，确实是善逝！他善巧地了解这些法！’”

“Ko pana so, udāyi, sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānamāno

“优陀夷！那么，那位自称了知一切、看见一切、承认自己拥有无余的知见，并且声称：

‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitan’ti,

‘无论我行走、站立、睡觉还是醒着，知见都持续不断地呈现在我面前，’

yo tayā pubbantaṃ ārabbha pañhaṃ puṭṭho samāno aññenaññaṃ paṭicari, bahiddhā kathaṃ apanāmesi kopañca dosañca appaccayañca pātvākāsī”ti?

但当你向他询问关于过去的事情时，他却迴避问题，用别的事情来搪塞，把话题引开，显现出愤怒、嗔恨和不满的人，是谁呢？”

‘Nigaṇṭho, bhante, nāṭaputto’ti.

“尊者！是尼乾陀·若提子。”

“Yo kho, udāyi, anekavihitaṃ pubbenivāsaṃ anussareyya, seyyathidaṃ –

“优陀夷！如果有人能回忆起许多种过去生，也就是──

ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussareyya,

一生、二生……乃至……像这样，能回忆起具有各种相貌和细节的许多种过去生，

so vā maṃ pubbantaṃ ārabbha pañhaṃ puccheyya,

那么他可以就过去的事情来问我，

taṃ vāhaṃ pubbantaṃ ārabbha pañhaṃ puccheyyaṃ;

或者我也可以就过去的事情去问他；

so vā me pubbantaṃ ārabbha pañhassa veyyākaraṇena cittaṃ ārādheyya,

他对我关于过去的提问所作的解答能使我心满意足，

tassa vāhaṃ pubbantaṃ ārabbha pañhassa veyyākaraṇena cittaṃ ārādheyyaṃ.

或者我对他关于过去的提问所作的解答也能使他心满意足。

“Yo [so (sī. pī.)] kho, udāyi, dibbena cakkhunā visuddhena atikkantamānusakena satte passeyya cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajāneyya,

优陀夷！如果有人能以清净、超越凡人的天眼，看见众生死去和投生，了知他们卑劣、高贵、美丽、丑陋、往生善趣、往生恶趣……乃至……了知众生随自己的业力而投生，

so vā maṃ aparantaṃ ārabbha pañhaṃ puccheyya,

那么他可以就未来的事情来问我，

taṃ vāhaṃ aparantaṃ ārabbha pañhaṃ puccheyyaṃ;

或者我也可以就未来的事情去问他；

so vā me aparantaṃ ārabbha pañhassa veyyākaraṇena cittaṃ ārādheyya,

他对我关于未来的提问所作的解答能使我心满意足，

tassa vāhaṃ aparantaṃ ārabbha pañhassa veyyākaraṇena cittaṃ ārādheyyaṃ.

或者我对他关于未来的提问所作的解答也能使他心满意足。

“Api ca, udāyi, tiṭṭhatu pubbanto, tiṭṭhatu aparanto. Dhammaṃ te desessāmi –

然而，优陀夷！过去的事情暂且搁置，未来的事情也暂且搁置。我将为你说法：

imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati;

‘此有故彼有，此生故彼生；

imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhatī”ti.

此无故彼无，此灭故彼灭。’”

“Ahañhi, bhante, yāvatakampi me iminā attabhāvena paccanubhūtaṃ tampi nappahomi sākāraṃ sauddesaṃ anussarituṃ,

“尊者！我凭着这一生所经验的范围，尚且不能回忆起其中的相貌和细节，

kuto panāhaṃ anekavihitaṃ pubbenivāsaṃ anussarissāmi, seyyathidaṃ –

又怎么能回忆起许多种过去生，也就是──

ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarissāmi, seyyathāpi bhagavā?

一生、二生……乃至……像这样，回忆起具有各种相貌和细节的许多种过去生，能像世尊那样呢？

Ahañhi, bhante, etarahi paṃsupisācakampi na passāmi, kuto panāhaṃ dibbena cakkhunā visuddhena atikkantamānusakena satte passissāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānissāmi, seyyathāpi bhagavā?

尊者！我现在连尘土中的小鬼都看不见，又怎么能以清净、超越凡人的天眼，看见众生死去和投生，了知他们卑劣、高贵、美丽、丑陋、往生善趣、往生恶趣……乃至……了知众生随自己的业力而投生，能像世尊那样呢？

Yaṃ pana maṃ, bhante, bhagavā evamāha –

尊者！世尊又对我说：

‘api ca, udāyi, tiṭṭhatu pubbanto, tiṭṭhatu aparanto; dhammaṃ te desessāmi –

‘优陀夷！过去的事情暂且搁置，未来的事情也暂且搁置。我将为你说法：

imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati;

“此有故彼有，此生故彼生；

imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhatī’ti

此无故彼无，此灭故彼灭。”’

tañca pana me bhiyyosomattāya na pakkhāyati.

这个对我来说，更是不太明白。

Appeva nāmāhaṃ, bhante, sake ācariyake bhagavato cittaṃ ārādheyyaṃ pañhassa veyyākaraṇenā”ti.

尊者！或许我可以用我自己老师的教法，通过解答问题来让世尊的心感到满意。”

272. “Kinti pana te, udāyi, sake ācariyake hotī”ti?

［第三品 有关〝最上色光〞问答 ➲］

“那么，优陀夷！你老师的教法是怎么说的？”

“Amhākaṃ, bhante, sake ācariyake evaṃ hoti –

“尊者！我们老师的教法是这样的：

‘ayaṃ paramo vaṇṇo, ayaṃ paramo vaṇṇo’”ti.

‘这是最上的色（或光），这是最上的色（或光）。’”

“Yaṃ pana te etaṃ, udāyi, sake ācariyake evaṃ hoti –

“优陀夷！你老师的教法说：

‘ayaṃ paramo vaṇṇo, ayaṃ paramo vaṇṇo’ti,

‘这是最上的色（或光），这是最上的色（或光）。’

katamo so paramo vaṇṇo”ti?

那个最上的色（或光）是什么呢？”

“Yasmā, bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo”ti.

“尊者！没有比这种色（或光）更殊胜或更优质的了，那就是最上的色（或光）！”

“Katamo pana so paramo vaṇṇo yasmā vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthī”ti?

“优陀夷！那么，没有比它更殊胜或更优质的，那个最上的色（或光）到底是什么呢？”

“Yasmā, bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo”ti.

“尊者！没有比这种色（或光）更殊胜或更优质的了，那就是最上的色（或光）！”

“Dīghāpi kho te esā, udāyi, phareyya –

“优陀夷！这样说下去是没有结果的。你说：

‘yasmā, bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’ti

‘尊者！没有比这种色（或光）更殊胜或更优质的了，那就是最上的色（或光）！’

vadesi, tañca vaṇṇaṃ na paññapesi.

但是你并没有说明那是什么色（或光）。

Seyyathāpi, udāyi, puriso evaṃ vadeyya –

优陀夷！譬如有人这样说：

‘ahaṃ yā imasmiṃ janapade janapadakalyāṇī taṃ icchāmi, taṃ kāmemī’ti.

‘我想追求、爱慕这个国家里最美丽的女子。’

Tamenaṃ evaṃ vadeyyuṃ –

别人就会这样问他：

‘ambho purisa, yaṃ tvaṃ janapadakalyāṇiṃ icchasi kāmesi, jānāsi taṃ janapadakalyāṇiṃ – khattiyī vā brāhmaṇī vā vessī vā suddī vā”ti?

‘喂，朋友！你想要追求、爱慕的那位国中最美丽的女子，你知道她是刹帝利种姓、婆罗门种姓、吠舍种姓，还是首陀罗种姓吗？’

Iti puṭṭho ‘no’ti vadeyya.

这样被问时，他回答说：‘不知道！’

Tamenaṃ evaṃ vadeyyuṃ –

别人又会这样问他：

‘ambho purisa, yaṃ tvaṃ janapadakalyāṇiṃ icchasi kāmesi, jānāsi taṃ janapadakalyāṇiṃ – evaṃnāmā evaṃgottāti vāti…pe… dīghā vā rassā vā majjhimā vā

‘喂，朋友！你想要追求、爱慕的那位国中最美丽的女子，你知道她叫什么名字、什么姓氏……乃至……是高个子、矮个子，还是中等身材？

kāḷī vā sāmā vā maṅguracchavī vāti… amukasmiṃ gāme vā nigame vā nagare vā’ti?

肤色是黑、是棕、还是金黄？住在哪个村庄、乡镇，或者城市吗？’

Iti puṭṭho ‘no’ti vadeyya.

这样被问时，他回答说：‘不知道！’

Tamenaṃ evaṃ vadeyyuṃ –

别人又会这样对他说：

‘ambho purisa, yaṃ tvaṃ na jānāsi na passasi, taṃ tvaṃ icchasi kāmesī’”ti?

‘喂，朋友！你追求、爱慕的是一个你既不知道也不认识的人吗？’

Iti puṭṭho ‘āmā’ti vadeyya.

这样被问时，他回答说：‘是的。’

“Taṃ kiṃ maññasi, udāyi – nanu evaṃ sante, tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti?

“优陀夷！你认为怎样？这样的话，那个人的话岂不是变得毫无根据了吗？”

“Addhā kho, bhante, evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti.

“确实是的，尊者！这样的话，那个人的话就变得毫无根据了。”

“Evameva kho tvaṃ, udāyi,

“优陀夷！你也是这样。你说：

‘yasmā, bhante, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’ti

‘尊者！没有比这种色（或光）更殊胜或更优质的了，那就是最上的色（或光）！’

vadesi, tañca vaṇṇaṃ na paññapesī”ti.

但是你并没有说明那是什么色（或光）。”

“Seyyathāpi, bhante, maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca,

“尊者！譬如一颗琉璃宝珠，清净、品质上好、八个切面、经过精细加工，放在浅黄色的毯子上，它就会发光、发热、闪耀。

evaṃ vaṇṇo attā hoti arogo paraṃ maraṇā”ti.

我（的自我）死后无病时，就会有这样的色（或光）。”

273. “Taṃ kiṃ maññasi, udāyi,

“优陀夷！你认为怎样？

yo vā maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca,

一颗琉璃宝珠，清净、品质上好、八个切面、经过精细加工，放在浅黄色的毯子上，发光、发热、闪耀，

yo vā rattandhakāratimisāya kimi khajjopanako –

和在漆黑的夜晚里的一只萤火虫──

imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti?

在这两种色（或光）中，哪一种更明亮、更殊胜呢？”

“Yvāyaṃ, bhante, rattandhakāratimisāya kimi khajjopanako –

“尊者！那只在漆黑夜晚里的萤火虫──

ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā”ti.

在这两种色（或光）中是更明亮、更殊胜的。”

“Taṃ kiṃ maññasi, udāyi,

“优陀夷！你认为怎样？

yo vā rattandhakāratimisāya kimi khajjopanako, yo vā rattandhakāratimisāya telappadīpo –

在漆黑夜晚里的萤火虫，和在漆黑夜晚里的油灯──

imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti?

在这两种色（或光）中，哪一种更明亮、更殊胜呢？”

“Yvāyaṃ, bhante, rattandhakāratimisāya telappadīpo –

“尊者！那盏在漆黑夜晚里的油灯──

ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā”ti.

在这两种色（或光）中是更明亮、更殊胜的。”

“Taṃ kiṃ maññasi, udāyi,

“优陀夷！你认为怎样？

yo vā rattandhakāratimisāya telappadīpo, yo vā rattandhakāratimisāya mahāaggikkhandho –

在漆黑夜晚里的油灯，和在漆黑夜晚里的一大堆火焰──

imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti?

在这两种色（或光）中，哪一种更明亮、更殊胜呢？”

“Yvāyaṃ, bhante, rattandhakāratimisāya mahāaggikkhandho –

“尊者！那堆在漆黑夜晚里的大火焰──

ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā”ti.

在这两种色（或光）中是更明亮、更殊胜的。”

“Taṃ kiṃ maññasi, udāyi,

“优陀夷！你认为怎样？

yo vā rattandhakāratimisāya mahāaggikkhandho, yā vā rattiyā paccūsasamayaṃ viddhe vigatavalāhake deve osadhitārakā –

在漆黑夜晚里的一大堆火焰，和在黎明时分、晴朗无云的天空中的启明星──

imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti?

在这两种色（或光）中，哪一种更明亮、更殊胜呢？”

“Yvāyaṃ, bhante, rattiyā paccūsasamayaṃ viddhe vigatavalāhake deve osadhitārakā –

“尊者！那颗在黎明时分、晴朗无云天空中的启明星──

ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā”ti.

在这两种色（或光）中是更明亮、更殊胜的。”

“Taṃ kiṃ maññasi, udāyi,

“优陀夷！你认为怎样？

yā vā rattiyā paccūsasamayaṃ viddhe vigatavalāhake deve osadhitārakā, yo vā tadahuposathe pannarase viddhe vigatavalāhake deve abhido [abhide (ka. sī.), abhidosaṃ (ka.) abhidoti abhisaddena samānatthanipātapadaṃ (chakkaṅguttaraṭīkā mahāvagga aṭṭhamasuttavaṇṇanā)] aḍḍharattasamayaṃ cando –

在黎明时分、晴朗无云天空中的启明星，和在十五日布萨那天、半夜时分、晴朗无云天空中的月亮──

imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti?

在这两种色（或光）中，哪一种更明亮、更殊胜呢？”

“Yvāyaṃ, bhante, tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṃ cando –

“尊者！那轮在十五日布萨那天、半夜时分、晴朗无云天空中的月亮──

ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā”ti.

在这两种色（或光）中是更明亮、更殊胜的。”

“Taṃ kiṃ maññasi, udāyi,

“优陀夷！你认为怎样？

yo vā tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṃ cando, yo vā vassānaṃ pacchime māse saradasamaye viddhe vigatavalāhake deve abhido majjhanhikasamayaṃ sūriyo –

在十五日布萨那天、半夜时分、晴朗无云天空中的月亮，和在雨季最后一个月、秋天时节、正午时分、晴朗无云天空中的太阳──

imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti?

在这两种色（或光）中，哪一种更明亮、更殊胜呢？”

“Yvāyaṃ, bhante, vassānaṃ pacchime māse saradasamaye viddhe vigatavalāhake deve abhido majjhanhikasamayaṃ sūriyo –

“尊者！那轮在雨季最后一个月、秋天时节、正午时分、晴朗无云天空中的太阳──

ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā”ti.

在这两种色（或光）中是更明亮、更殊胜的。”

“Ato kho te, udāyi, bahū hi bahutarā devā ye imesaṃ candimasūriyānaṃ ābhā nānubhonti, tyāhaṃ pajānāmi.

“因此，优陀夷！实有许多许多的天神，他们的光芒是日月之光所不能及的，我了解他们。

Atha ca panāhaṃ na vadāmi –

但我并不说：

‘yasmā vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthī’ti.

‘没有比这种色（或光）更殊胜或更优质的了。’

Atha ca pana tvaṃ, udāyi,

然而，优陀夷！你却声称：

‘yvāyaṃ vaṇṇo kiminā khajjopanakena nihīnataro [hīnataro (sī. pī.)] ca patikiṭṭhataro ca so paramo vaṇṇo’ti

‘那比萤火虫还要低劣、还要微弱的色（或光），是最上的色（或光）。’

vadesi, tañca vaṇṇaṃ na paññapesī”ti.

但是你并没有说明那是什么色（或光）。”

“Acchidaṃ [acchira (ka.), acchida (?)] bhagavā kathaṃ, acchidaṃ sugato kathan”ti!

“世尊！请停止这个话题吧！善逝！请停止这个话题吧！”

“Kiṃ pana tvaṃ, udāyi, evaṃ vadesi –

“优陀夷！你为什么这样说：

‘acchidaṃ bhagavā kathaṃ, acchidaṃ sugato kathaṃ’”ti?

‘世尊！请停止这个话题吧！善逝！请停止这个话题吧！’呢？”

“Amhākaṃ, bhante, sake ācariyake evaṃ hoti –

“尊者！我们老师的教法是这样的：

‘ayaṃ paramo vaṇṇo, ayaṃ paramo vaṇṇo’ti.

‘这是最上的色（或光），这是最上的色（或光）。’

Te mayaṃ, bhante, bhagavatā sake ācariyake samanuyuñjiyamānā samanuggāhiyamānā samanubhāsiyamānā rittā tucchā aparaddhā”ti.

然而，尊者！我们老师的教法，经过世尊的诘问、追问、审察，才知道它是空洞、虚假、错误的。”

274. “Kiṃ panudāyi, atthi ekantasukho loko,

［第四品 有关〝极乐世界〞问答 ➲］

“那么，优陀夷！是否存在只有纯粹快乐的世界（极乐世界）？

atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti?

又是否有实现那‘极乐世界’的有根据的道路呢？”

“Amhākaṃ, bhante, sake ācariyake evaṃ hoti –

“尊者！我们老师的教法是这样的：

‘atthi ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā’”ti.

‘有“极乐世界”，也有实现那“极乐世界”的有根据的道路。’”

“Katamā pana sā, udāyi, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti?

“优陀夷！那么，实现那‘极乐世界’的有根据的道路是什么呢？”

“Idha, bhante, ekacco pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, adinnādānaṃ pahāya adinnādānā paṭivirato hoti, kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti, musāvādaṃ pahāya musāvādā paṭivirato hoti, aññataraṃ vā pana tapoguṇaṃ samādāya vattati.

“尊者！在此，某人舍弃杀生，远离杀生；舍弃不与取，远离不与取；舍弃邪淫，远离邪淫；舍弃妄语，远离妄语；或者受持某种苦行功德。

Ayaṃ kho sā, bhante, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti.

尊者！这就是实现那‘极乐世界’的有根据的道路。”

“Taṃ kiṃ maññasi, udāyi, yasmiṃ samaye pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, ekantasukhī vā tasmiṃ samaye attā hoti sukhadukkhī vā”ti?

“优陀夷！你认为怎样？当他舍弃杀生、远离杀生时，那时自身是只有纯粹的快乐，还是苦乐参半呢？”

“Sukhadukkhī, bhante”.

“尊者！是苦乐参半。”

“Taṃ kiṃ maññasi, udāyi, yasmiṃ samaye adinnādānaṃ pahāya adinnādānā paṭivirato hoti, ekantasukhī vā tasmiṃ samaye attā hoti sukhadukkhī vā”ti?

“优陀夷！你认为怎样？当他舍弃不与取、远离不与取时，那时自身是只有纯粹的快乐，还是苦乐参半呢？”

“Sukhadukkhī, bhante”.

“尊者！是苦乐参半。”

“Taṃ kiṃ maññasi, udāyi, yasmiṃ samaye kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti, ekantasukhī vā tasmiṃ samaye attā hoti sukhadukkhī vā”ti?

“优陀夷！你认为怎样？当他舍弃邪淫、远离邪淫时，那时自身是只有纯粹的快乐，还是苦乐参半呢？”

“Sukhadukkhī, bhante”.

“尊者！是苦乐参半。”

“Taṃ kiṃ maññasi, udāyi, yasmiṃ samaye musāvādaṃ pahāya musāvādā paṭivirato hoti, ekantasukhī vā tasmiṃ samaye attā hoti sukhadukkhī vā”ti?

“优陀夷！你认为怎样？当他舍弃妄语、远离妄语时，那时自身是只有纯粹的快乐，还是苦乐参半呢？”

“Sukhadukkhī, bhante”.

“尊者！是苦乐参半。”

“Taṃ kiṃ maññasi, udāyi, yasmiṃ samaye aññataraṃ tapoguṇaṃ samādāya vattati, ekantasukhī vā tasmiṃ samaye attā hoti sukhadukkhī vā”ti?

“优陀夷！你认为怎样？当他受持某种苦行功德时，那时自身是只有纯粹的快乐，还是苦乐参半呢？”

“Sukhadukkhī, bhante”.

“尊者！是苦乐参半。”

“Taṃ kiṃ maññasi, udāyi,

“优陀夷！你认为怎样？

api nu kho vokiṇṇasukhadukkhaṃ paṭipadaṃ āgamma ekantasukhassa lokassa sacchikiriyā hotī”ti [sacchikiriyāyāti (ka.)]?

难道依靠苦乐夹杂的道路，能够实现‘极乐世界’吗？”

“Acchidaṃ bhagavā kathaṃ, acchidaṃ sugato kathan”ti!

“世尊！请停止这个话题吧！善逝！请停止这个话题吧！”

“Kiṃ pana tvaṃ, udāyi, vadesi –

“优陀夷！你为什么说：

‘acchidaṃ bhagavā kathaṃ, acchidaṃ sugato kathaṃ’”ti?

‘世尊！请停止这个话题吧！善逝！请停止这个话题吧！’呢？”

“Amhākaṃ, bhante, sake ācariyake evaṃ hoti –

“尊者！我们老师的教法是这样的：

‘atthi ekantasukho loko, atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā’ti.

‘有“极乐世界”，也有实现那“极乐世界”的有根据的道路。’

Te mayaṃ, bhante, bhagavatā sake ācariyake samanuyuñjiyamānā samanuggāhiyamānā samanubhāsiyamānā rittā tucchā aparaddhā”ti [aparaddhā (sī.), aparaddhāpi (syā. kaṃ. pī.)].

尊者！我们老师的教法，经过世尊的诘问、追问、审察，才知道它是空洞、虚假、错误的。”

275. “Kiṃ pana, bhante, atthi ekantasukho loko,

“那么，尊者！是否存在‘极乐世界’呢？

atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti?

又是否有实现那‘极乐世界’的有根据的道路呢？”

“Atthi kho, udāyi, ekantasukho loko,

“优陀夷！确实有‘极乐世界’，

atthi ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti.

也确实有实现那‘极乐世界’的有根据的道路。”

“Katamā pana sā, bhante, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti?

“尊者！那么，实现那‘极乐世界’的有根据的道路是什么呢？”

“Idhudāyi, bhikkhu vivicceva kāmehi…pe… [vivicca akusalehi dhammehi savitakkaṃ savicāraṃ ➊ vivekajaṃ pītisukhaṃ] paṭhamaṃ jhānaṃ upasampajja viharati;

“优陀夷！在这里，比丘们！比丘舍离欲爱、舍离不善法，有寻、有伺，➊ 由‘离生喜、乐’，达到初禅而安住；

vitakkavicārānaṃ vūpasamā… [ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ ➋ samādhijaṃ pītisukhaṃ] dutiyaṃ jhānaṃ upasampajja viharati;

寻、伺止息，内心达到极致的明净，心意统一，无寻、无伺，➋ 由‘定生喜、乐’，达到第二禅而安住；

pītiyā ca virāgā… [upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti ‘➌ upekkhako satimā sukhavihārī’ti] tatiyaṃ jhānaṃ upasampajja viharati –

再舍离喜而安住于舍，具足正念、正知，身体感受到（无喜之）乐，正如圣者们所描述的：‘➌ 舍、念、乐住’，达到第三禅而安住──

ayaṃ kho sā, udāyi, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti.

优陀夷！这确实是实现那‘极乐世界’的有根据的道路。”

“Na [kiṃ nu (syā. kaṃ. ka.)] kho sā, bhante, ākāravatī paṭipadā ekantasukhassa lokassa sacchikiriyāya,

“尊者！这恐怕不是实现‘极乐世界’的有根据的道路，

sacchikato hissa, bhante, ettāvatā ekantasukho loko hotī”ti.

尊者！达到这个程度，就已经实现了‘极乐世界’了。”

“Na khvāssa, udāyi, ettāvatā ekantasukho loko sacchikato hoti;

“优陀夷！达到这个程度，并非就已经实现了‘极乐世界’。

ākāravatītveva sā paṭipadā ekantasukhassa lokassa sacchikiriyāyā”ti.

这只是实现‘极乐世界’的有根据的道路而已。”

Evaṃ vutte, sakuludāyissa paribbājakassa parisā unnādinī uccāsaddamahāsaddā ahosi –

这样说的时候，游方者善生优陀夷的会众喧哗起来，发出高声、大声说道：

“ettha mayaṃ anassāma sācariyakā, ettha mayaṃ anassāma [panassāma (sī.)] sācariyakā! Na mayaṃ ito bhiyyo uttaritaraṃ pajānāmā”ti.

“在这里我们连同老师都失败了！在这里我们连同老师都失败了！我们实在不知道有比这更殊胜的了！”

Atha kho sakuludāyī paribbājako te paribbājake appasadde katvā bhagavantaṃ etadavoca –

这时，游方者善生优陀夷让那些游方者安静下来，然后对世尊说：

“kittāvatā panāssa, bhante, ekantasukho loko sacchikato hotī”ti?

“那么，尊者！要达到什么程度，才算是实现了‘极乐世界’呢？”

“Idhudāyi, bhikkhu sukhassa ca pahānā…pe… [dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ ➍ upekkhāsatipārisuddhiṃ] catutthaṃ jhānaṃ… upasampajja viharati.

“优陀夷！在此，比丘舍弃乐……乃至……[舍弃苦，并且先前感受的喜、忧都已止息，达到不苦不乐、➍ 舍念清净]，达到第四禅……而安住。

Yā tā devatā ekantasukhaṃ lokaṃ upapannā tāhi devatāhi saddhiṃ santiṭṭhati sallapati sākacchaṃ samāpajjati.

他能与那些投生到‘极乐世界’的天神们站在一起、交谈、讨论。

Ettāvatā khvāssa, udāyi, ekantasukho loko sacchikato hotī”ti.

优陀夷！达到这个程度，才算是实现了‘极乐世界’。”

276. “Etassa nūna, bhante, ekantasukhassa lokassa sacchikiriyāhetu bhikkhū bhagavati brahmacariyaṃ carantī”ti?

［第五品 有关〝原始佛教〞问答 ➲］

“尊者！那么，比丘们在世尊这里修习梵行，一定是为了实现这个‘极乐世界’吧？”

“Na kho, udāyi, ekantasukhassa lokassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti.

“优陀夷！比丘们在我这里修习梵行，并非是为了实现这个‘极乐世界’；

Atthi kho, udāyi, aññeva dhammā uttaritarā ca paṇītatarā ca yesaṃ sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ carantī”ti.

优陀夷！其实另有其他更超越、更殊胜的法，比丘们是为了实现这些法，才在我这里修习梵行。”

“Katame pana te, bhante, dhammā uttaritarā ca paṇītatarā ca yesaṃ sacchikiriyāhetu bhikkhū bhagavati brahmacariyaṃ carantī”ti?

“尊者！那么，比丘们为了实现而在世尊这里修习梵行的，那些更超越、更殊胜的法是什么呢？”

“Idhudāyi,

“优陀夷！有一种情况是：

tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā…pe…

[(以下为省略部分，如同长部经典190-224卷经文广说) 190. tathāgato loke uppajjati

‘① 如来出现在世界上；

arahaṃ

② （是断尽烦恼值得恭敬的阿罗汉──）应供者；

sammāsambuddho

③ （是完全自觉四圣谛的正遍知──）正等觉者；

vijjācaraṇasampanno

④ （是圆满智慧与德行的──）明行具足者；

sugato

⑤ （是已到达涅槃善境的──）善逝者；

lokavidū

⑥ （是完全了知世间的──）世间解者；

anuttaro

⑦ （是无上调御者──）无上士；

purisadammasārathi

⑧ （是调伏可调伏者的──）调御丈夫者；

satthā devamanussānaṃ

⑨ （是天人导师的──）天人师；

buddho

⑩ （是自我觉悟并能觉悟他人的──）佛陀；

bhagavā.

⑪ （是世人所尊敬的──）世尊。’

So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti.

他于包含天神、魔罗、梵天，以及沙门、婆罗门、天神、人类的这个世界，以自身的证悟智慧加以了知、作证后，向众生宣说。

So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ,

他教导义理和言辞都善妙的法──初善、中善、后善，

kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.

开示完全圆满、清净的梵行。

…pe…

……乃至……

224. Seyyathāpi, (udāyi, )① yathā āṇaṇyaṃ ② yathā ārogyaṃ ③ yathā bandhanāmokkhaṃ ④ yathā bhujissaṃ ⑤ yathā khemantabhūmiṃ; evameva kho, (udāyi, )bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati.]

优陀夷！当比丘观察到这五种盖障已经被舍弃，不在自己身上时，就如同① 没有债务、② 身体健康、③ 从束缚中解脱、④ 成为自由人、⑤ 到达安稳之地一样；确实如此，优陀夷！比丘就是这样看待自身已舍离这五盖的。

so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi…pe… [vivicca akusalehi dhammehi savitakkaṃ savicāraṃ ➊ vivekajaṃ pītisukhaṃ] paṭhamaṃ jhānaṃ upasampajja viharati.

他舍弃这五种使心染污、使慧软弱的盖障，舍离欲爱、舍离不善法，有寻、有伺，➊ 由‘离生喜、乐’，达到初禅而安住。

Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca

优陀夷！这也是一种更超越、更殊胜的法；

yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti”.

比丘们是为了实现这个法，才在我这里修习梵行。”

“Puna caparaṃ, udāyi, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ…

[vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ ➋ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati; ]

再者，优陀夷！比丘寻、伺止息，内心达到极致的明净，心意统一，无寻、无伺，➋ 由‘定生喜、乐’，达到第二禅而安住；

tatiyaṃ jhānaṃ…

[Pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti ‘➌ upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati;]

再舍离喜而安住于舍，具足正念、正知，身体感受到（无喜之）乐，正如圣者们所描述的：‘➌ 舍、念、乐住’，达到第三禅而安住；

catutthaṃ jhānaṃ upasampajja viharati.

[Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ ➍ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.]

其次，舍弃乐、舍弃苦，并且先前感受的喜、忧都已止息，达到不苦不乐、‘➍ 舍念清净’，达到第四禅而安住。

Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca

优陀夷！这也是一种更超越、更殊胜的法；

yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti.

比丘们是为了实现这个法，才在我这里修习梵行。

“So evaṃ samāhite citte

他以这样专注的心：

parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti.

清净、皎洁、无瑕、离垢、柔软、堪能、稳固、不动摇时，将心导向宿命随念智。

So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ –

他回忆起许多种过去生，也就是──

ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

一生、二生……乃至……像这样，回忆起具有各种相貌和细节的许多种过去生。

Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca

优陀夷！这也是一种更超越、更殊胜的法；

yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti.

比丘们是为了实现这个法，才在我这里修习梵行。

“So evaṃ samāhite citte

他以这样专注的心：

parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti.

清净、皎洁、无瑕、离垢、柔软、堪能、稳固、不动摇时，将心导向众生生死智。

So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate…pe…

[yathākammūpage satte pajānāti –

他以清净、超越凡人的天眼，看见众生死去和投生，了知他们卑劣、高贵、美丽、丑陋、往生善趣、往生恶趣……乃至……了知众生随自己的业力而投生──

‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā.

‘啊，这些众生因为具足身恶行、语恶行、意恶行，诽谤圣者，持有邪见，造作邪见之业。

Te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā.

他们在身体败坏、死亡之后，投生到恶处、恶趣、堕处、地狱。

Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā,

而啊，这些众生因为具足身善行、语善行、意善行，不诽谤圣者，持有正见，造作正见之业；

te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti.

他们在身体败坏、死亡之后，投生到善趣、天界。’

Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate,] yathākammūpage satte pajānāti.

像这样，他以清净、超越凡人的天眼，看见众生死去和投生，了知他们卑劣、高贵、美丽、丑陋、往生善趣、往生恶趣，了知众生随自己的业力而投生。

Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca

优陀夷！这也是一种更超越、更殊胜的法；

yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti.

比丘们是为了实现这个法，才在我这里修习梵行。

“So evaṃ samāhite citte

他以这样专注的心：

parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti.

清净、皎洁、无瑕、离垢、柔软、堪能、稳固、不动摇时，将心导向漏尽智，即──

So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘

➊ 他如实了知：‘这是苦’；

ayaṃ dukkhasamudayo’ti…pe…

➋ 如实了知：‘这是苦的集起’；

‘ayaṃ dukkhanirodho’ti…

➌ 如实了知：‘这是苦的止灭’；

‘ayaṃ dukkhanirodhagāminī paṭipadā’ti…

➍ 如实了知：‘这是导致苦灭的道路’；

‘ime āsavā’ti yathābhūtaṃ pajānāti,

➎ 如实了知：‘这些是漏’；

‘ayaṃ āsavasamudayo’ti…

➏ 如实了知：‘这是漏的集起’；

‘ayaṃ āsavanirodho’ti…

➐ 如实了知：‘这是漏的止灭’；

‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.

➑ 如实了知：‘这是导致漏灭的道路’。

Tassa evaṃ jānato evaṃ passato

对他这样了知、这样看见的人：

kāmāsavāpi cittaṃ vimuccati,

心从欲漏中解脱；

bhavāsavāpi cittaṃ vimuccati,

心从有漏中解脱；

avijjāsavāpi cittaṃ vimuccati.

心从无明漏中解脱。

Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.

在解脱中生起‘已解脱’的智，即──

‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.

了知：‘生命已尽，梵行已立；应做已做，不再有后有！’

Ayampi kho, udāyi, dhammo uttaritaro ca paṇītataro ca

优陀夷！这也是一种更超越、更殊胜的法；

yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ caranti.

比丘们是为了实现这个法，才在我这里修习梵行。”

Ime kho, udāyi, dhammā uttaritarā ca paṇītatarā ca yesaṃ sacchikiriyāhetu bhikkhū mayi brahmacariyaṃ carantī”ti.

优陀夷！这些就是更超越、更殊胜的法，比丘们是为了实现这些法，才在我这里修习梵行。

277. Evaṃ vutte, sakuludāyī paribbājako bhagavantaṃ etadavoca –

［第六品 请求皈依与会众反对 ➲］

这样说完后，游方者善生优陀夷对世尊说：

“abhikkantaṃ, bhante, abhikkantaṃ, bhante!

“太殊胜了！尊者！太殊胜了！尊者！

Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya,

譬如，尊者！如同把倒下的扶起来！

paṭicchannaṃ vā vivareyya,

或者像！如同把遮蔽的揭开来！

mūḷhassa vā maggaṃ ācikkheyya,

或者像！如同给迷路的人指明道路！

andhakāre vā telapajjotaṃ dhāreyya –

或者像！如同在黑暗中举起油灯──

‘cakkhumanto rūpāni dakkhantī’ti;

让有眼睛的人能看见事物！

evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito.

就像这样！世尊以种种方式阐明了法──已经让我看见佛法，使它们变得完全清晰、闪耀着（智慧之）光芒，而广为人知了！

Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.

我请求，皈依（三宝）！尊者啊！我皈依世尊、皈依法、皈依比丘僧团！

Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampadan”ti.

尊者啊！愿我能在世尊座下出家，愿我能获得具足戒，成为一位出家（修行之比丘）吧！”

Evaṃ vutte, sakuludāyissa paribbājakassa parisā sakuludāyiṃ paribbājakaṃ etadavocuṃ –

这样说的时候，游方者善生优陀夷的会众对游方者善生优陀夷说：

“mā bhavaṃ, udāyi, samaṇe gotame brahmacariyaṃ cari;

“尊贵的优陀夷！请不要在沙门乔达摩那里修习梵行；

mā bhavaṃ, udāyi, ācariyo hutvā antevāsīvāsaṃ vasi.

尊贵的优陀夷！您身为老师，请不要过弟子般的生活。

Seyyathāpi nāma udakamaṇiko [maṇiko (sī. pī. ka.)] hutvā udañcaniko [uddekaniko (sī. syā. kaṃ. pī.)] assa,

譬如：一个大水罐（本来是储水的），却变成了（打水用的）小水桶；

evaṃ sampadamidaṃ [evaṃ sampadametaṃ (sī. pī.)] bhoto udāyissa bhavissati.

尊贵的优陀夷这样做，就跟这个情况一样。

Mā bhavaṃ, udāyi, samaṇe gotame brahmacariyaṃ cari;

尊贵的优陀夷！请不要在沙门乔达摩那里修习梵行；

mā bhavaṃ, udāyi, ācariyo hutvā antevāsīvāsaṃ vasī”ti.

尊贵的优陀夷您是老师啊，请不要过弟子般的生活。”

Iti hidaṃ sakuludāyissa paribbājakassa parisā sakuludāyiṃ paribbājakaṃ antarāyamakāsi bhagavati brahmacariyeti.

就这样，善生优陀夷游方者想要在世尊那里修习梵行的事情，受到了善生优陀夷游方者的会众的阻止和障碍。

Cūḷasakuludāyisuttaṃ niṭṭhitaṃ navamaṃ.

善生优陀夷小经 ～（游方者品‧）第九经终

～《中部经典‧游方者品‧Cūḷasakuludāyisutta 善生优陀夷小经》(MN 79, 269-277)

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《2》Majjhimapaṇṇāsapāḷi 中分五十经篇 (MN 51-100, 1-486)/3. Paribbājakavagga 游方者品 (MN 71-80, 185-281)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.10 Vekhanasasutta 鞞摩那修经 (MN 80, 278-281)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Vekhanasasuttaṃ

278. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho vekhanaso [vekhanasso (sī. pī.)] paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho vekhanaso paribbājako bhagavato santike udānaṃ udānesi – “ayaṃ paramo vaṇṇo, ayaṃ paramo vaṇṇo”ti.

“Kiṃ pana tvaṃ, kaccāna, evaṃ vadesi – ‘ayaṃ paramo vaṇṇo, ayaṃ paramo vaṇṇo’ti? Katamo, kaccāna, so paramo vaṇṇo”ti?

“Yasmā, bho gotama, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo”ti.

“Katamo pana so, kaccāna, vaṇṇo yasmā vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthī”ti?

“Yasmā, bho gotama, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo”ti.

“Dīghāpi kho te esā, kaccāna, phareyya – ‘yasmā, bho gotama, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’ti vadesi, tañca vaṇṇaṃ na paññapesi. Seyyathāpi, kaccāna, puriso evaṃ vadeyya – ‘ahaṃ yā imasmiṃ janapade janapadakalyāṇī, taṃ icchāmi taṃ kāmemī’ti. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, yaṃ tvaṃ janapadakalyāṇiṃ icchasi kāmesi, jānāsi taṃ janapadakalyāṇiṃ – khattiyī vā brāhmaṇī vā vessī vā suddī vā’ti? Iti puṭṭho ‘no’ti vadeyya. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, yaṃ tvaṃ janapadakalyāṇiṃ icchasi kāmesi, jānāsi taṃ janapadakalyāṇiṃ ‘evaṃnāmā evaṃgottāti vāti…pe… dīghā vā rassā vā majjhimā vā kāḷī vā sāmā vā maṅguracchavī vāti… amukasmiṃ gāme vā nigame vā nagare vā’ti? Iti puṭṭho ‘no’ti vadeyya. Tamenaṃ evaṃ vadeyyuṃ – ‘ambho purisa, yaṃ tvaṃ na jānāsi na passasi, taṃ tvaṃ icchasi kāmesī’”ti? Iti puṭṭho ‘āmā’ti vadeyya.

“Taṃ kiṃ maññasi, kaccāna, nanu evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti? “Addhā kho, bho gotama, evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī”ti. “Evameva kho tvaṃ, kaccāna, ‘yasmā, bho gotama, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’ti vadesi; tañca vaṇṇaṃ na paññapesī”ti. “Seyyathāpi, bho gotama, maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca, evaṃ vaṇṇo attā hoti arogo paraṃ maraṇā”ti.

279. “Taṃ kiṃ maññasi, kaccāna, yo vā maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca, yo vā rattandhakāratimisāya kimi khajjopanako imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti? “Yvāyaṃ, bho gotama, rattandhakāratimisāya kimi khajjopanako, ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā”ti.

“Taṃ kiṃ maññasi, kaccāna, yo vā rattandhakāratimisāya kimi khajjopanako, yo vā rattandhakāratimisāya telappadīpo, imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti? “Yvāyaṃ, bho gotama, rattandhakāratimisāya telappadīpo, ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā”ti.

“Taṃ kiṃ maññasi, kaccāna, yo vā rattandhakāratimisāya telappadīpo, yo vā rattandhakāratimisāya mahāaggikkhandho, imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti? “Yvāyaṃ, bho gotama, rattandhakāratimisāya mahāaggikkhandho, ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā”ti.

“Taṃ kiṃ maññasi, kaccāna, yo vā rattandhakāratimisāya mahāaggikkhandho, yā vā rattiyā paccūsasamayaṃ viddhe vigatavalāhake deve osadhitārakā, imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti? “Yvāyaṃ, bho gotama, rattiyā paccūsasamayaṃ viddhe vigatavalāhake deve osadhitārakā, ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā”ti. “Taṃ kiṃ maññasi, kaccāna, yā vā rattiyā paccūsasamayaṃ viddhe vigatavalāhake deve osadhitārakā, yo vā tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṃ cando, imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti? “Yvāyaṃ, bho gotama, tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṃ cando, ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā”ti. “Taṃ kiṃ maññasi, kaccāna, yo vā tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṃ cando, yo vā vassānaṃ pacchime māse saradasamaye viddhe vigatavalāhake deve abhido majjhanhikasamayaṃ sūriyo, imesaṃ ubhinnaṃ vaṇṇānaṃ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti? “Yvāyaṃ, bho gotama, vassānaṃ pacchime māse saradasamaye viddhe vigatavalāhake deve abhido majjhanhikasamayaṃ sūriyo – ayaṃ imesaṃ ubhinnaṃ vaṇṇānaṃ abhikkantataro ca paṇītataro cā”ti. “Ato kho te, kaccāna, bahū hi bahutarā devā ye imesaṃ candimasūriyānaṃ ābhā nānubhonti, tyāhaṃ pajānāmi. Atha ca panāhaṃ na vadāmi – ‘yasmā vaṇṇā añño vaṇṇo uttaritaro ca paṇītataro ca natthī’ti. Atha ca pana tvaṃ, kaccāna, ‘yvāyaṃ vaṇṇo kiminā khajjopanakena nihīnataro ca patikiṭṭhataro ca so paramo vaṇṇo’ti vadesi; tañca vaṇṇaṃ na paññapesi”.

280. “Pañca kho ime, kaccāna, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā – ime kho, kaccāna, pañca kāmaguṇā. Yaṃ kho, kaccāna, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ idaṃ vuccati kāmasukhaṃ. Iti kāmehi kāmasukhaṃ, kāmasukhā kāmaggasukhaṃ tattha aggamakkhāyatī”ti.

Evaṃ vutte, vekhanaso paribbājako bhagavantaṃ etadavoca – “acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! Yāva subhāsitaṃ cidaṃ bhotā gotamena – ‘kāmehi kāmasukhaṃ, kāmasukhā kāmaggasukhaṃ tattha aggamakkhāyatī’ti. (‘Kāmehi, bho gotama, kāmasukhaṃ, kāmasukhā kāmaggasukhaṃ, tattha aggamakkhāyatī’ti) [( ) sī. syā. kaṃ. pī. potthakesu natthi] – “dujjānaṃ kho etaṃ, kaccāna, tayā aññadiṭṭhikena aññakhantikena aññarucikena aññatrayogena aññatrācariyakena – kāmā [kāmaṃ (sī. syā. kaṃ. pī.)] vā kāmasukhaṃ vā kāmaggasukhaṃ vā. Ye kho te, kaccāna, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññā vimuttā te kho etaṃ jāneyyuṃ – kāmā vā kāmasukhaṃ vā kāmaggasukhaṃ vā”ti.

281. Evaṃ vutte, vekhanaso paribbājako kupito anattamano bhagavantaṃyeva khuṃsento bhagavantaṃyeva vambhento bhagavantaṃyeva vadamāno “samaṇo [samaṇo ca (sī. pī.)] gotamo pāpito bhavissatī”ti bhagavantaṃ etadavoca – “evameva panidhekacce [panidheke (sī. pī.), panimeke (uparisubhasutte)] samaṇabrāhmaṇā ajānantā pubbantaṃ, apassantā aparantaṃ atha ca pana ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti – pajānāmā’ti – paṭijānanti [itthattāyāti paṭijānanti (pī.)]. Tesamidaṃ bhāsitaṃ hassakaṃyeva sampajjati, nāmakaṃyeva sampajjati, rittakaṃyeva sampajjati, tucchakaṃyeva sampajjatī”ti. “Ye kho te, kaccāna, samaṇabrāhmaṇā ajānantā pubbantaṃ, apassantā aparantaṃ, ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti – pajānāmā’ti – paṭijānanti; tesaṃ soyeva [tesaṃ tesāyaṃ (sī.), tesaṃyeva so (?)] sahadhammiko niggaho hoti. Api ca, kaccāna, tiṭṭhatu pubbanto, tiṭṭhatu aparanto. Etu viññū puriso asaṭho amāyāvī ujujātiko, ahamanusāsāmi ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamāno [yathānusiṭṭhaṃ paṭipajjamāno (?)] nacirasseva sāmaññeva ñassati sāmaṃ dakkhiti – evaṃ kira sammā [evaṃ kirāyasmā (syā. ka.)] bandhanā vippamokkho hoti, yadidaṃ avijjā bandhanā. Seyyathāpi, kaccāna, daharo kumāro mando uttānaseyyako kaṇṭhapañcamehi bandhanehi baddho assa suttabandhanehi; tassa vuddhimanvāya indriyānaṃ paripākamanvāya tāni bandhanāni mucceyyuṃ; so mokkhomhīti kho jāneyya no ca bandhanaṃ. Evameva kho, kaccāna, etu viññū puriso asaṭho amāyāvī ujujātiko, ahamanusāsāmi, ahaṃ dhammaṃ desemi; yathānusiṭṭhaṃ tathā paṭipajjamāno nacirasseva sāmaññe ñassati, sāmaṃ dakkhiti – ‘evaṃ kira sammā bandhanā vippamokkho hoti, yadidaṃ avijjā bandhanā’”ti.

Evaṃ vutte, vekhanaso paribbājako bhagavantaṃ etadavoca – “abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.

Vekhanasasuttaṃ niṭṭhitaṃ dasamaṃ.

Paribbājakavaggo niṭṭhito tatiyo.

Tassuddānaṃ –

Puṇḍarī-aggisaha-kathināmo, dīghanakho puna bhāradvājagotto;

Sandakaudāyimuṇḍikaputto, maṇiko tathākaccāno varavaggo.

☸---------------------------------------------------------------------

第八 鞞摩那修经 Vekhanasasuttaṃ

我是这样听说的。

有一次，世尊住在舍卫城的祇树给孤独园。那时，游方者鞞摩那修来到世尊那里，到了之后，与世尊互相问候，说了些友善、值得记忆的话后，站在一边。站在一边的游方者鞞摩那修在世尊面前情不自禁地说道：“这是最上的色！这是最上的色！”

“迦旃延！你又为什么这样说：‘这是最上的色！这是最上的色！’？迦旃延，那最上的色是什么呢？”

“尊敬的乔达摩！没有比它更高超或更殊胜的色了，那（就是）最上的色。”

“迦旃延！那么，那个没有比它更高超或更殊胜的色，它又是什么呢？”

“尊敬的乔达摩！没有比它更高超或更殊胜的色了，那（就是）最上的色。”

“迦旃延！你这话说得太冗长了——你说：‘尊敬的乔达摩！没有比它更高超或更殊胜的色了，那（就是）最上的色’，却没有说明那个色是什么。迦旃延！就像有个人这样说：‘我想要这个地方最美丽的女子，我爱慕她。’人们就问他：‘喂，朋友！你想要、爱慕的那位最美丽的女子，你知道她是谁吗？是刹帝利女、婆罗门女、吠舍女，还是首陀罗女呢？’被这样问时，他回答说：‘不知道。’人们又问他：‘喂，朋友！你想要、爱慕的那位最美丽的女子，你知道她叫什么名字、什么姓氏吗？……（省略）……是高个子、矮个子，还是中等身材？肤色是黑、是棕，还是金黄色？住在哪个村庄、乡镇或城市呢？’被这样问时，他回答说：‘不知道。’人们就对他说：‘喂，朋友！你不知道、没见过的，你却想要、爱慕她？’被这样问时，他回答说：‘是的！’

“迦旃延！你认为怎样？这样一来，那个人的话难道不是变得毫无根据了吗？”

“确实如此，尊敬的乔达摩！这样一来，那个人的话就变得毫无根据了。”

“迦旃延！你也正是这样，你说：‘尊敬的乔达摩！没有比它更高超或更殊胜的色了，那（就是）最上的色。’却没有说明那个色是什么。”

“尊敬的乔达摩！譬如纯净、天然、八个切面、工艺精湛的琉璃宝珠，放在黄色的毯子上，它会发光、闪耀、明亮照耀。同样地，我的‘我’（灵魂/自体）死后也将是无病、具有这样的色。”

“迦旃延！你认为怎样？是纯净、天然、八个切面、工艺精湛、放在黄色毯子上会发光、闪耀、明亮照耀的琉璃宝珠，还是在漆黑夜晚的萤火虫，这两种光色中，哪一种更明亮、更殊胜呢？”

“尊敬的乔达摩！是在漆黑夜晚的萤火虫，这两种光色中，它更明亮、更殊胜。”

“迦旃延！你认为怎样？是在漆黑夜晚的萤火虫，还是在漆黑夜晚的油灯，这两种光色中，哪一种更明亮、更殊胜呢？”

“尊敬的乔达摩！是在漆黑夜晚的油灯，这两种光色中，它更明亮、更殊胜。”

“迦旃延！你认为怎样？是在漆黑夜晚的油灯，还是在漆黑夜晚的大火堆，这两种光色中，哪一种更明亮、更殊胜呢？”

“尊敬的乔达摩！是在漆黑夜晚的大火堆……是更殊胜者。”

“迦旃延！你认为怎样？是在漆黑夜晚的大火堆，还是在黎明时分晴朗无云天空中的启明星（金星），这两种光色中，哪一种更明亮、更殊胜呢？”

“尊敬的乔达摩！是在黎明时分晴朗无云天空中的启明星……是更殊胜者。”

“迦旃延！你认为怎样？是在黎明时分晴朗无云天空中的启明星，还是在十五日布萨（斋戒日）晴朗无云天空午夜时分的月亮，这两种光色中，哪一种更明亮、更殊胜呢？”

“尊敬的乔达摩！是在十五日布萨日晴朗无云天空午夜时分的月亮……是更殊胜者。”

“迦旃延！你认为怎样？是在十五日布萨日晴朗无云天空午夜时分的月亮，还是在雨季最后一个月秋季时晴朗无云天空正午时分的太阳……（省略）……哪一个更殊胜呢？”

“尊敬的乔达摩！是在雨季最后一个月秋季时晴朗无云天空正午时分的太阳……是更殊胜者。”

“迦旃延！然而，还有许多、更多的天神，他们的光芒是日月之光所不能及的，这是我知道的。但我却不说：‘没有比它更高超或更殊胜的色了。’而你，迦旃延！你却说：‘那个比萤火虫之光还要低劣、还要微弱的色，是最上的色’，却没有说明那个色是什么。”

“迦旃延！有这五种感官欲乐的对象（五妙欲）。哪五种呢？眼所识知的色（形色），是令人喜爱的、悦意的、称心的、可爱的、引发欲求的、使人染着的。耳所识知的声……（省略）……鼻所识知的香……舌所识知的味……身所识知的触，是令人喜爱的、悦意的、称心的、可爱的、引发欲求的、使人染着的。迦旃延！这就是五种感官欲乐的对象。”

“迦旃延！确实，缘于这五种感官欲乐的对象而生起的快乐、喜悦，这被称为感官欲乐之乐（欲乐）。如此，由感官欲乐的对象而有欲乐，由欲乐而有最上的欲乐，在这些当中，（后者）被称为最上的。”

听了这些话，游方者鞞摩那修对世尊说：“真是稀有啊！尊敬的乔达摩！真是未曾有啊！尊敬的乔达摩！尊者乔达摩说得多么好啊——‘由感官欲乐的对象而有欲乐，由欲乐而有最上的欲乐，（后者）被称为这些当中最上的’。”

“迦旃延！对于你这样持有不同见解、不同信忍、不同意乐、修习不同法门、师从不同导师的人来说，要了知什么是欲、什么是欲乐、或者什么是最高的欲乐，确实是困难的。迦旃延！那些阿罗汉比丘，烦恼已尽，梵行已立，应作已办，已卸重担，已达己利，生死结缚已断，通过正智获得解脱，他们才能了知这个——什么是欲、什么是欲乐、或者什么是最高的欲乐。”

听了这些话，游方者鞞摩那修生气了，心怀不悦，对着世尊抱怨、诽谤、指责世尊，说：“沙门乔达摩一定是心怀恶意！”他对世尊说道：“就这样，这里有些沙门、婆罗门，不知道过去（宿命），看不到未来，却声称：‘生死已尽，梵行已立，应作已办，不再有此后有的状态——我们知道（这个）！’他们这样说的话，结果只是成了笑柄，只是空名，只是空洞，只是虚妄。”

“迦旃延！那些沙门、婆罗门，不知道过去，看不到未来，却声称：‘生死已尽，梵行已立，应作已办，不再有此后有的状态——我们知道（这个）！’对他们进行符合事实的指责是恰当的。不过，迦旃延！过去的事暂且放下，未来的事也暂且放下。让一个有智慧、不狡诈、不虚伪、本性正直的人来吧，我来教导，我来讲说正法。如果他按照所教导的去实践，不久之后他自己就能了知、自己就能看见——原来，（心灵）从束缚中完全解脱是这样的，也就是从无明的束缚中解脱。迦旃延！就像一个年幼无知的婴儿，仰面躺着，可能被（柔软的）布带绑住了颈部和四肢；随着他的成长、感官的发育成熟，那些束缚可能会松开；他就会知道‘我解脱了’，而不再感觉（之前的）束缚。同样地，迦旃延！让一个有智慧、不狡诈、不虚伪、本性正直的人来吧，我来教导，我来讲说正法；如果他按照所教导的去实践，不久之后他自己就能了知、自己就能看见——‘原来，（心灵）从束缚中完全解脱是这样的，也就是从无明的束缚中解脱’。”

听了这些话，游方者鞞摩那修对世尊说：“太好了，尊敬的乔达摩！太好了，尊敬的乔达摩！……（省略）……尊敬的乔达摩！从今天起，我皈依（您），直至生命的终点，请接受我为优婆塞（在家男弟子）。”

Vekhanasasuttaṃ niṭṭhitaṃ dasamaṃ.

Paribbājakavaggo niṭṭhito tatiyo.

Tassuddānaṃ –

Puṇḍarī-aggisaha-kathināmo, dīghanakho puna bhāradvājagotto;

Sandakaudāyimuṇḍikaputto, maṇiko tathākaccāno varavaggo.

☸---------------------------------------------------------------------

第八一 陶师经 Ghaṭikārasuttaṃ

我是这样听说的。

有一次，世尊与一大群比丘僧团一起，在拘萨罗国游方。那时，世尊离开大路，走到某个地方，露出了微笑。这时，尊者阿难心想：“是什么原因、什么缘由，让世尊露出微笑呢？如来是不会无缘无故露出微笑的。”于是，尊者阿难整理好一边的衣袍，向世尊合掌，对世尊说：“世尊！是什么原因、什么缘由让世尊露出微笑呢？如来是不会无缘无故露出微笑的。”

“阿难！很久以前，在这个地方有一个名叫鞞婆陵耆（Vegaḷiṅga）的村镇，富饶、繁荣，人口众多，非常密集。阿难！就在鞞婆陵耆村镇附近，住着阿拉汉、正自觉者迦叶世尊。阿难！这里曾经就是阿拉汉、正自觉者迦叶世尊的园林。阿难！阿拉汉、正自觉者迦叶世尊曾坐在这里教导比丘僧团。”

那时，尊者阿难把僧伽梨衣（大衣）叠成四层铺好，对世尊说：“世尊！既然如此，请世尊在这里坐下吧。这片土地将是被两位阿拉汉、正自觉者所受用过的地方了。”世尊在铺好的座位上坐下。坐下后，世尊对尊者阿难说：

“阿难！很久以前，在这个地方有一个名叫鞞婆陵耆的村镇，富饶、繁荣，人口众多，非常密集。阿难！就在鞞婆陵耆附近，住着阿拉汉、正自觉者迦叶世尊。阿难！这里曾是阿拉汉、正自觉者迦叶世尊的园林。阿难！阿拉汉、正自觉者迦叶世尊曾坐在这里教导比丘僧团。

阿难！在鞞婆陵耆村镇，有一位名叫伽提喀罗（Ghaṭikāra）的陶器师，他是阿拉汉、正自觉者迦叶世尊的侍者，是第一侍者。阿难！伽提喀罗陶器师有一位朋友、亲密的朋友，是个名叫觉提波罗（Jotipāla）的青年。阿难！伽提喀罗陶器师对觉提波罗青年说：‘来吧，朋友觉提波罗！我们去拜见阿拉汉、正自觉者迦叶世尊吧。我认为能见到那位阿拉汉、正自觉者的世尊，对我们是很有益的事。’听了这话，阿难！觉提波罗青年对伽提喀罗陶器师说：‘算了吧，朋友伽提喀罗！见那个光头沙门有什么用呢？’阿难！第二次……（省略）……第三次，阿难！伽提喀罗陶器师对觉提波罗青年说：‘来吧，朋友觉提波罗！我们去拜见阿拉汉、正自觉者迦叶世尊吧。我认为能见到那位阿拉汉、正自觉者的世尊，对我们是很有益的事。’阿难！第三次，觉提波罗青年对伽提喀罗陶器师说：‘算了吧，朋友伽提喀罗！见那个光头沙门有什么用呢？’‘那么，朋友觉提波罗，我们拿上洗浴用品和肥皂粉，到河里去洗澡吧？’‘好的，朋友。’阿难！觉提波罗青年答应了伽提喀罗陶器师。于是，阿难！伽提喀罗陶器师和觉提波罗青年拿着洗浴用品和肥皂粉到河边去洗澡。

那时，阿难！伽提喀罗陶器师对觉提波罗青年说：‘朋友觉提波罗！阿拉汉、正自觉者迦叶世尊的园林就在不远处。来吧，朋友觉提波罗！我们去拜见阿拉汉、正自觉者迦叶世尊吧。我认为能见到那位阿拉汉、正自觉者的世尊，对我们是很有益的事。’听了这话，阿难！觉提波罗青年对伽提喀罗陶器师说：‘算了吧，朋友伽提喀罗！见那个光头沙门有什么用呢？’第二次，阿难！……（省略）……第三次，阿难！伽提喀罗陶器师对觉提波罗青年说：‘朋友觉提波罗！阿拉汉、正自觉者迦叶世尊的园林就在不远处。来吧，朋友觉提波罗！我们去拜见阿拉汉、正自觉者迦叶世尊吧。我认为能见到那位阿拉汉、正自觉者的世尊，对我们是很有益的事。’阿难！第三次，觉提波罗青年对伽提喀罗陶器师说：‘算了吧，朋友伽提喀罗！见那个光头沙门有什么用呢？’

这时，阿难！伽提喀罗陶器师抓住了觉提波罗青年的腰带说：‘朋友觉提波罗！阿拉汉、正自觉者迦叶世尊的园林就在不远处。来吧，朋友觉提波罗！我们去拜见阿拉汉、正自觉者迦叶世尊吧。我认为能见到那位阿拉汉、正自觉者的世尊，对我们是很有益的事。’这时，阿难！觉提波罗青年解开腰带，对伽提喀罗陶器师说：‘算了吧，朋友伽提喀罗！见那个光头沙门有什么用呢？’

于是，阿难！伽提喀罗陶器师抓住了刚洗过头的觉提波罗青年的头发说：‘朋友觉提波罗！阿拉汉、正自觉者迦叶世尊的园林就在不远处。来吧，朋友觉提波罗！我们去拜见阿拉汉、正自觉者迦叶世尊吧。我认为能见到那位阿拉汉、正自觉者的世尊，对我们是很有益的事。’这时，阿难！觉提波罗青年心想：‘真是奇了！真是怪了！这个出身低微的伽提喀罗陶器师，竟然敢抓我刚洗过的头发，这真是太不寻常了！’于是他对伽提喀罗陶器师说：‘伽提喀罗！你竟然要这样强迫我吗？’‘是的，朋友觉提波罗！即使是强迫，也是因为我认为能见到那位阿拉汉、正自觉者的世尊，对我们是很有益的事。’‘既然这样，伽提喀罗！请放手，我们去吧。’

于是，阿难！伽提喀罗陶器师和觉提波罗青年一起来到了阿拉汉、正自觉者迦叶世尊那里；到了之后，伽提喀罗陶器师向阿拉汉、正自觉者迦叶世尊行礼，然后坐在一边。觉提波罗青年也和阿拉汉、正自觉者迦叶世尊互相问候，说了些友善、值得记忆的话后，也坐在一边。阿难！坐在一边的伽提喀罗陶器师对阿拉汉、正自觉者迦叶世尊说：‘世尊！这是我的朋友，亲密的朋友觉提波罗青年。请世尊为他说法吧。’于是，阿难！阿拉汉、正自觉者迦叶世尊便对伽提喀罗陶器师和觉提波罗青年用佛法开示、教导、鼓励，使他们欢喜。阿难！伽提喀罗陶器师和觉提波罗青年被阿拉汉、正自觉者迦叶世尊用佛法开示、教导、鼓励，使他们欢喜后，对阿拉汉、正自觉者迦叶世尊所说的话感到欢喜、随喜，从座位上站起来，向阿拉汉、正自觉者迦叶世尊敬礼，右绕三匝后离开了。

阿难！那时，觉提波罗青年对伽提喀罗陶器师说：‘伽提喀罗！你听了这样的法，难道还不愿意舍弃家庭生活，过上没有家庭的出家生活吗？’

‘朋友觉提波罗！你难道不知道吗？我还要奉养年老失明的父母啊！’

‘既然这样，伽提喀罗！那我愿意舍弃家庭生活，过上没有家庭的出家生活。’

阿难！于是，伽提喀罗陶器师和觉提波罗青年又来到阿拉汉、正自觉者迦叶世尊那里，到了之后，向阿拉汉、正自觉者迦叶世尊敬礼，然后坐在一边。阿难！坐在一边的伽提喀罗陶器师对阿拉汉、正自觉者迦叶世尊说：‘世尊！这是我的朋友，亲密的朋友觉提波罗青年。请世尊准许他出家吧。’阿难！觉提波罗青年就在阿拉汉、正自觉者迦叶世尊座下得以出家，获得了具足戒。

阿难！那时，阿拉汉、正自觉者迦叶世尊让刚受具足戒不久的觉提波罗比丘在鞞婆陵耆随缘住了半个月后，便启程向波罗奈（Bārāṇasī）游方而去。一路次第游方，最终到达了波罗奈。

阿难！在那里，阿拉汉、正自觉者迦叶世尊住在波罗奈的仙人堕处（Isipatana）鹿野苑（Migadāya）。阿难！迦尸国（Kāsi）国王名叫基基（Kiki）听说了：‘阿拉汉、正自觉者迦叶世尊已经到达波罗奈，住在仙人堕处鹿野苑了。’于是，阿难！迦尸国王基基准备了许多华丽的车乘，自己乘坐一辆华丽的车，带着许多华丽的车乘，以国王的盛大威仪，离开波罗奈城，前去拜见阿拉汉、正自觉者迦叶世尊。乘车到了路的尽头，便下车步行，来到阿拉汉、正自觉者迦叶世尊那里；到了之后，向阿拉汉、正自觉者迦叶世尊敬礼，然后坐在一边。阿难！阿拉汉、正自觉者迦叶世尊对坐在一边的迦尸国王基基用佛法开示、教导、鼓励，使他欢喜。阿难！那时，迦尸国王基基被阿拉汉、正自觉者迦叶世尊用佛法开示、教导、鼓励而感到欢喜后，便对阿拉汉、正自觉者迦叶世尊说：‘世尊！愿世尊明天和比丘僧团一起接受我的供餐。’阿难！阿拉汉、正自觉者迦叶世尊默然表示接受。那时，阿难！迦尸国王基基知道阿拉汉、正自觉者迦叶世尊已经接受邀请，便从座位上站起来，向阿拉汉、正自觉者迦叶世尊敬礼，右绕三匝后离开了。然后，阿难！那一夜过后，迦尸国王基基在自己的住所准备了精美的硬食、软食，包括去除了黑色谷粒的白米饭、多种汤羹、多种配菜，然后派人向阿拉汉、正自觉者迦叶世尊禀报时间：‘世尊！时间到了，食物准备好了。’

阿难！那时，阿拉汉、正自觉者迦叶世尊在上午时分穿好袈裟，拿起衣钵，前往迦尸国王基基的住所；到了之后，与比丘僧团一起在准备好的座位上坐下。阿难！那时，迦尸国王基基亲自用手为以佛陀为首的比丘僧团供养精美的硬食、软食，使他们满足、饱足。阿难！那时，迦尸国王基基等到阿拉汉、正自觉者迦叶世尊用完餐，手已离开钵之后，自己拿了一个较低的座位坐在一边。阿难！坐在一边的迦尸国王基基对阿拉汉、正自觉者迦叶世尊说：‘世尊！请世尊在波罗奈接受我的雨季安居供养吧；这样僧团也能得到相应的侍奉。’‘够了，大王。我的雨季安居处已经定好了。’第二次，阿难！……第三次，阿难！迦尸国王基基对阿拉汉、正自觉者迦叶世尊说：‘世尊！请世尊在波罗奈接受我的雨季安居供养吧；这样僧团也能得到相应的侍奉。’‘够了，大王。我的雨季安居处已经定好了。’于是，阿难！迦尸国王基基因为‘阿拉汉、正自觉者迦叶世尊不在波罗奈接受我的雨季安居供养’而感到有些失落和忧愁。那时，阿难！迦尸国王基基对阿拉汉、正自觉者迦叶世尊说：‘世尊！难道还有其他人比我更能侍奉您吗？’

‘有的，大王。有一个名叫鞞婆陵耆的村镇，那里有一位名叫伽提喀罗的陶器师；他是我的侍者，是第一侍者。大王！你因为“阿拉汉、正自觉者迦叶世尊不在波罗奈接受我的雨季安居供养”而感到失落和忧愁。这种事情，伽提喀罗陶器师过去没有，将来也不会有。大王！伽提喀罗陶器师已皈依佛、皈依法、皈依僧。大王！伽提喀罗陶器师已远离杀生、远离不与取（偷盗）、远离邪淫、远离妄语、远离导致放逸的酒类。大王！伽提喀罗陶器师对佛具有不可动摇的净信，对法具有不可动摇的净信，对僧具有不可动摇的净信，具足圣者所喜爱的戒律。大王！伽提喀罗陶器师对于苦（Dukkha）没有疑惑，对于苦的起因（集谛）没有疑惑，对于苦的止息（灭谛）没有疑惑，对于导向苦止息的道路（道谛）没有疑惑。大王！伽提喀罗陶器师每日只食一餐，修持梵行，具足戒律，是善法之人。大王！伽提喀罗陶器师已舍弃了对珠宝、金银的贪着。大王！伽提喀罗陶器师已放下杵臼，不用手亲自挖掘土地。（他是这样做的：）如果河岸有塌方的土，或者老鼠打洞抛出的土，他就用篮子把这些土带回来，做成陶器后这样说：“谁愿意拿一簸箕米、或一簸箕绿豆、或一簸箕豌豆来换，就可以拿走他想要的陶器。”大王！伽提喀罗陶器师奉养他年老失明的父母。大王！伽提喀罗陶器师因断除了五种束缚欲界的烦恼（五下分结），已证得不还果（化生者），将在（色界或无色界）那里般涅槃，不再返回这个欲界。

大王！有一次，我住在那个鞞婆陵耆村镇。那时，大王！我在上午时分穿好袈裟，拿起衣钵，到伽提喀罗陶器师的父母那里去；到了之后，问伽提喀罗陶器师的父母：“喂，这位跋伽婆（Bhaggava，陶器师的尊称）去哪里了？”“世尊！您的侍者出门了。不过，请您从锅里取饭，从碗里取汤吃吧。”那时，大王！我就从锅里取了饭，从碗里取了汤，吃完后，起身离开了。那时，大王！伽提喀罗陶器师回到父母那里；到了之后，问父母：“是谁从锅里取饭，从碗里取汤，吃完后起身离开的？”“孩子！是阿拉汉、正自觉者迦叶世尊从锅里取饭，从碗里取汤，吃完后起身离开的。”于是，大王！伽提喀罗陶器师心想：“我真是有福报啊！我真是得到了大利益啊！阿拉汉、正自觉者迦叶世尊对我如此信任！”那时，大王！伽提喀罗陶器师（因此而产生的）喜悦和快乐持续了半个月都没有消失，他的父母也持续了七天。

大王！有一次，我还是住在那个鞞婆陵耆村镇。那时，大王！我在上午时分穿好袈裟，拿起衣钵，到伽提喀罗陶器师的父母那里去；到了之后，问伽提喀罗陶器师的父母：“喂，这位跋伽婆去哪里了？”“世尊！您的侍者出门了。不过，请您从罐子里取麦粥，从碗里取汤吃吧。”那时，大王！我就从罐子里取了麦粥，从碗里取了汤，吃完后，起身离开了。那时，大王！伽提喀罗陶器师回到父母那里；到了之后，问父母：“是谁从罐子里取麦粥，从碗里取汤，吃完后起身离开的？”“孩子！是阿拉汉、正自觉者迦叶世尊从罐子里取麦粥，从碗里取汤，吃完后起身离开的。”于是，大王！伽提喀罗陶器师心想：“我真是有福报啊！我真是得到了大利益啊！阿拉汉、正自觉者迦叶世尊对我如此信任！”那时，大王！伽提喀罗陶器师（因此而产生的）喜悦和快乐持续了半个月都没有消失，他的父母也持续了七天。

大王！有一次，我还是住在那个鞞婆陵耆村镇。当时，我的茅屋（Kuti）漏雨了。于是，大王！我对比丘们说：“去吧，比丘们！到伽提喀罗陶器师的住处看看有没有茅草。”听了这话，大王！那些比丘们回答我说：“世尊！伽提喀罗陶器师的住处没有茅草，但是他的作坊（āvesana）屋顶是用茅草盖的。”“去吧，比丘们！把伽提喀罗陶器师作坊的茅草拆下来。”于是，那些比丘们，大王！就去拆伽提喀罗陶器师作坊的茅草。那时，大王！伽提喀罗陶器师的父母问那些比丘：“是谁在拆我们作坊的茅草啊？”“姐妹（对老年妇女的称呼）！阿拉汉、正自觉者迦叶世尊的茅屋漏雨了。”“拿去吧，尊者们！拿去吧，贤者们！”那时，大王！伽提喀罗陶器师回到父母那里；到了之后，问父母：“是谁拆了我们作坊的茅草？”“孩子！是比丘们。据说阿拉汉、正自觉者迦叶世尊的茅屋漏雨了。”于是，大王！伽提喀罗陶器师心想：“我真是有福报啊！我真是得到了大利益啊！阿拉汉、正自觉者迦叶世尊对我如此信任！”那时，大王！伽提喀罗陶器师（因此而产生的）喜悦和快乐持续了半个月都没有消失，他的父母也持续了七天。而且，大王！那个作坊虽然整个三个月都没有屋顶遮盖，却（奇迹般地）没有（被雨）淋湿。大王！伽提喀罗陶器师就是这样的人啊！’‘世尊！伽提喀罗陶器师真是有福报！伽提喀罗陶器师真是得到了大利益！世尊对他如此信任！’

阿难！于是，迦尸国王基基派人给伽提喀罗陶器师送去了五百车白米饭的量，以及相应的汤和配菜。那时，阿难！那些国王的使者来到伽提喀罗陶器师那里，对他说：‘尊者！这五百车白米饭的量和相应的汤、配菜是迦尸国王基基送给您的。请尊者收下吧。’（伽提喀罗回答说：）‘国王事务繁忙，有很多事情要做。够了，我不需要！还是让它们归国王所有吧！’

阿难！你可能会这样想：‘那时的觉提波罗青年是另外一个人吧？’阿难！不应该这样看。那时的青年觉提波罗就是我。”

世尊说完后，尊者阿难心生欢喜，信受世尊所说的话。

Ghaṭikārasuttaṃ niṭṭhitaṃ paṭhamaṃ.

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《2》Majjhimapaṇṇāsapāḷi 中分五十经篇 (MN 51-100, 1-486)/4. Rājavagga 王品 (MN 81-90, 282-382)”

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【经名】 4.2 Raṭṭhapālasutta 赖吒恕罗经 (MN 82, 293-307)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Raṭṭhapālasuttaṃ

293. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kurūsu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena thullakoṭṭhikaṃ [thūlakoṭṭhikaṃ (sī. syā. kaṃ. pī.)] nāma kurūnaṃ nigamo tadavasari. Assosuṃ kho thullakoṭṭhikā [thūlakoṭṭhitakā (sī. syā. kaṃ. pī.)] brāhmaṇagahapatikā – “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kurūsu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ thullakoṭṭhikaṃ anuppatto. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī”ti. Atha kho thullakoṭṭhikā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu; appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu; appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu; appekacce bhagavato santike nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu; appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho thullakoṭṭhike brāhmaṇagahapatike bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi.

294. Tena kho pana samayena raṭṭhapālo nāma kulaputto tasmiṃyeva thullakoṭṭhike aggakulassa [aggakulikassa (sī. syā. kaṃ. pī.)] putto tissaṃ parisāyaṃ nisinno hoti. Atha kho raṭṭhapālassa kulaputtassa etadahosi – “yathā yathā khvāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi [yathā yathā kho bhagavā dhammaṃ deseti (sī.)], nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan”ti. Atha kho thullakoṭṭhikā brāhmaṇagahapatikā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu. Atha kho raṭṭhapālo kulaputto acirapakkantesu thullakoṭṭhikesu brāhmaṇagahapatikesu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho raṭṭhapālo kulaputto bhagavantaṃ etadavoca – “yathā yathāhaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmi, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Icchāmahaṃ, bhante, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ. Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampadaṃ. Pabbājetu maṃ bhagavā”ti [ettha “labheyyāhaṃ…pe… upasampadaṃ”ti vākyadvayaṃ sabbesupi mūlapotthakesu dissati, pārājikapāḷiyaṃ pana sudinnabhāṇavāre etaṃ natthi. “pabbājetu maṃ bhagavā”ti idaṃ pana vākyaṃ marammapotthake yeva dissati, pārājikapāḷiyañca tadeva atthi]. “Anuññātosi pana tvaṃ, raṭṭhapāla, mātāpitūhi agārasmā anagāriyaṃ pabbajjāyā”ti? “Na khohaṃ, bhante, anuññāto mātāpitūhi agārasmā anagāriyaṃ pabbajjāyā”ti. “Na kho, raṭṭhapāla, tathāgatā ananuññātaṃ mātāpitūhi puttaṃ pabbājentī”ti. “Svāhaṃ, bhante, tathā karissāmi yathā maṃ mātāpitaro anujānissanti agārasmā anagāriyaṃ pabbajjāyā”ti.

295. Atha kho raṭṭhapālo kulaputto uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena mātāpitaro tenupasaṅkami; upasaṅkamitvā mātāpitaro etadavoca – “ammatātā, yathā yathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Icchāmahaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ. Anujānātha maṃ agārasmā anagāriyaṃ pabbajjāyā”ti. Evaṃ vutte, raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṃ kulaputtaṃ etadavocuṃ – “tvaṃ khosi, tāta raṭṭhapāla, amhākaṃ ekaputtako piyo manāpo sukhedhito sukhaparibhato [sukhaparihato (syā. kaṃ. ka.) (ehi tvaṃ tāta raṭṭhapāla bhuñja ca piva ca paricāre hi ca, bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu, na taṃ mayaṃ anujānāma agārasmā anagāriyaṃ pabbajjāya,) sabbattha dissati, sudinnakaṇḍe pana natthi, aṭṭhakathāsupi na dassitaṃ]. Na tvaṃ, tāta raṭṭhapāla, kassaci dukkhassa jānāsi. Maraṇenapi te mayaṃ akāmakā vinā bhavissāma. Kiṃ pana mayaṃ taṃ jīvantaṃ anujānissāma agārasmā anagāriyaṃ pabbajjāyā”ti? Dutiyampi kho raṭṭhapālo kulaputto…pe… tatiyampi kho raṭṭhapālo kulaputto mātāpitaro etadavoca – “ammatātā, yathā yathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Icchāmahaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajituṃ. Anujānātha maṃ agārasmā anagāriyaṃ pabbajjāyā”ti. Tatiyampi kho raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṃ kulaputtaṃ etadavocuṃ – “tvaṃ khosi, tāta raṭṭhapāla, amhākaṃ ekaputtako piyo manāpo sukhedhito sukhaparibhato. Na tvaṃ, tāta raṭṭhapāla, kassaci dukkhassa jānāsi. Maraṇenapi te mayaṃ akāmakā vinā bhavissāma. Kiṃ pana mayaṃ taṃ jīvantaṃ anujānissāma agārasmā anagāriyaṃ pabbajjāyā”ti?

296. Atha kho raṭṭhapālo kulaputto – “na maṃ mātāpitaro anujānanti agārasmā anagāriyaṃ pabbajjāyā”ti tattheva anantarahitāya bhūmiyā nipajji – “idheva me maraṇaṃ bhavissati pabbajjā vā”ti. Atha kho raṭṭhapālo kulaputto ekampi bhattaṃ na bhuñji, dvepi bhattāni na bhuñji, tīṇipi bhattāni na bhuñji, cattāripi bhattāni na bhuñji, pañcapi bhattāni na bhuñji, chapi bhattāni na bhuñji, sattapi bhattāni na bhuñji. Atha kho raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṃ kulaputtaṃ etadavocuṃ – “tvaṃ khosi, tāta raṭṭhapāla, amhākaṃ ekaputtako piyo manāpo sukhedhito sukhaparibhato. Na tvaṃ, tāta raṭṭhapāla, kassaci, dukkhassa jānāsi [“maraṇenapi te…pe… pabbajjāyā”ti vākyadvayaṃ sī. syā. kaṃ. pī. potthakesu dutiyaṭṭhāne yeva dissati, pārājikapāḷiyaṃ pana paṭhamaṭṭhāne yeva dissati. tasmā idha dutiyaṭṭhāne punāgataṃ adhikaṃ viya dissati]. Maraṇenapi te mayaṃ akāmakā vinā bhavissāma. Kiṃ pana mayaṃ taṃ jīvantaṃ anujānissāma agārasmā anagāriyaṃ pabbajjāya. Uṭṭhehi, tāta raṭṭhapāla, bhuñja ca piva ca paricārehi ca; bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu. Na taṃ mayaṃ anujānāma agārasmā anagāriyaṃ pabbajjāya [“maraṇenapi te…pe… pabbajāyā”ti vākyadvayaṃ sī. syā. kaṃ. pī. potthakesu dutiyaṭṭhāne yeva dissati, pārājikapāḷiyaṃ pana paṭhamaṭṭhāne yeva dissati. tasmā idha dutiyaṭṭhāne punāgataṃ adhikaṃ viya dissati]. Maraṇenapi te mayaṃ akāmakā vinā bhavissāma. Kiṃ pana mayaṃ taṃ jīvantaṃ anujānissāma agārasmā anagāriyaṃ pabbajjāyā”ti? Evaṃ vutte, raṭṭhapālo kulaputto tuṇhī ahosi. Dutiyampi kho raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṃ kulaputtaṃ etadavocuṃ…pe… dutiyampi kho raṭṭhapālo kulaputto tuṇhī ahosi. Tatiyampi kho raṭṭhapālassa kulaputtassa mātāpitaro raṭṭhapālaṃ kulaputtaṃ etadavocuṃ – “tvaṃ khosi, tāta raṭṭhapāla, amhākaṃ ekaputtako piyo manāpo sukhedhito sukhaparibhato. Na tvaṃ, tāta raṭṭhapāla, kassaci dukkhassa jānāsi. Maraṇenapi te mayaṃ akāmakā vinā bhavissāma, kiṃ pana mayaṃ taṃ jīvantaṃ anujānissāma agārasmā anagāriyaṃ pabbajjāya. Uṭṭhehi, tāta raṭṭhapāla, bhuñja ca piva ca paricārehi ca; bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu. Na taṃ mayaṃ anujānāma agārasmā anagāriyaṃ pabbajjāya. Maraṇenapi te mayaṃ akāmakā vinā bhavissāma. Kiṃ pana mayaṃ taṃ jīvantaṃ anujānissāma agārasmā anagāriyaṃ pabbajjāyā”ti? Tatiyampi kho raṭṭhapālo kulaputto tuṇhī ahosi.

297. Atha kho raṭṭhapālassa kulaputtassa sahāyakā yena raṭṭhapālo kulaputto tenupasaṅkamiṃsu; upasaṅkamitvā raṭṭhapālaṃ kulaputtaṃ etadavocuṃ – “tvaṃ khosi [tvaṃ kho (sī. pī.)], samma raṭṭhapāla, mātāpitūnaṃ ekaputtako piyo manāpo sukhedhito sukhaparibhato. Na tvaṃ, samma raṭṭhapāla, kassaci dukkhassa jānāsi. Maraṇenapi te mātāpitaro akāmakā vinā bhavissanti. Kiṃ pana te taṃ jīvantaṃ anujānissanti agārasmā anagāriyaṃ pabbajjāya. Uṭṭhehi, samma raṭṭhapāla, bhuñja ca piva ca paricārehi ca; bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu. Na taṃ mātāpitaro anujānissanti [anujānanti (sī. syā. kaṃ. pī.)] agārasmā anagāriyaṃ pabbajjāya. Maraṇenapi te mātāpitaro akāmakā vinā bhavissanti. Kiṃ pana te taṃ jīvantaṃ anujānissanti agārasmā anagāriyaṃ pabbajjāyā”ti? Evaṃ vutte, raṭṭhapālo kulaputto tuṇhī ahosi. Dutiyampi kho… tatiyampi kho raṭṭhapālassa kulaputtassa sahāyakā raṭṭhapālaṃ kulaputtaṃ etadavocuṃ – “tvaṃ khosi, samma raṭṭhapāla, mātāpitūnaṃ ekaputtako piyo manāpo sukhedhito sukhaparibhato, na tvaṃ, samma raṭṭhapāla, kassaci dukkhassa jānāsi, maraṇenapi te mātāpitaro akāmakā vinā bhavissanti. Kiṃ pana te taṃ jīvantaṃ anujānissanti agārasmā anagāriyaṃ pabbajjāya? Uṭṭhehi, samma raṭṭhapāla, bhuñja ca piva ca paricārehi ca, bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu. Na taṃ mātāpitaro anujānissanti agārasmā anagāriyaṃ pabbajjāya, maraṇenapi te mātāpitaro akāmakā vinā bhavissanti. Kiṃ pana te taṃ jīvantaṃ anujānissanti agārasmā anagāriyaṃ pabbajjāyā”ti? Tatiyampi kho raṭṭhapālo kulaputto tuṇhī ahosi.

298. Atha kho raṭṭhapālassa kulaputtassa sahāyakā yena raṭṭhapālassa kulaputtassa mātāpitaro tenupasaṅkamiṃsu; upasaṅkamitvā raṭṭhapālassa kulaputtassa mātāpitaro etadavocuṃ – “ammatātā, eso raṭṭhapālo kulaputto tattheva anantarahitāya bhūmiyā nipanno – ‘idheva me maraṇaṃ bhavissati pabbajjā vā’ti. Sace tumhe raṭṭhapālaṃ kulaputtaṃ nānujānissatha agārasmā anagāriyaṃ pabbajjāya, tattheva [tatthevassa (sī.)] maraṇaṃ āgamissati. Sace pana tumhe raṭṭhapālaṃ kulaputtaṃ anujānissatha agārasmā anagāriyaṃ pabbajjāya, pabbajitampi naṃ dakkhissatha. Sace raṭṭhapālo kulaputto nābhiramissati agārasmā anagāriyaṃ pabbajjāya, kā tassa [kā cassa (sī.)] aññā gati bhavissati? Idheva paccāgamissati. Anujānātha raṭṭhapālaṃ kulaputtaṃ agārasmā anagāriyaṃ pabbajjāyā”ti. “Anujānāma, tātā, raṭṭhapālaṃ kulaputtaṃ agārasmā anagāriyaṃ pabbajjāya. Pabbajitena ca pana [pana te (syā. kaṃ. ka.)] mātāpitaro uddassetabbā”ti. Atha kho raṭṭhapālassa kulaputtassa sahāyakā yena raṭṭhapālo kulaputto tenupasaṅkamiṃsu; upasaṅkamitvā raṭṭhapālaṃ kulaputtaṃ etadavocuṃ – “uṭṭhehi, samma raṭṭhapāla [“tvaṃ khosi samma raṭṭhapāla mātāpitūnaṃ ekaputtako piyo manāpo sukhedhito sukhaparihato, na tvaṃ samma raṭṭhapāla kassaci dukkhassa jānāsi, uṭṭhehi samma raṭṭhapāla bhuñja ca piva ca paricārehi ca, bhuñjanto pivanto paricārento kāme paribhuñjanto puññāni karonto abhiramassu, (sī. pī. ka.)], anuññātosi mātāpitūhi agārasmā anagāriyaṃ pabbajjāya. Pabbajitena ca pana te mātāpitaro uddassetabbā”ti.

299. Atha kho raṭṭhapālo kulaputto uṭṭhahitvā balaṃ gāhetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho raṭṭhapālo kulaputto bhagavantaṃ etadavoca – “anuññāto ahaṃ, bhante, mātāpitūhi agārasmā anagāriyaṃ pabbajjāya. Pabbājetu maṃ bhagavā”ti. Alattha kho raṭṭhapālo kulaputto bhagavato santike pabbajjaṃ, alattha upasampadaṃ. Atha kho bhagavā acirūpasampanne āyasmante raṭṭhapāle aḍḍhamāsūpasampanne thullakoṭṭhike yathābhirantaṃ viharitvā yena sāvatthi tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena sāvatthi tadavasari. Tatra sudaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā raṭṭhapālo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsi. Aññataro kho panāyasmā raṭṭhapālo arahataṃ ahosi.

Atha kho āyasmā raṭṭhapālo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā raṭṭhapālo bhagavantaṃ etadavoca – “icchāmahaṃ, bhante, mātāpitaro uddassetuṃ, sace maṃ bhagavā anujānātī”ti. Atha kho bhagavā āyasmato raṭṭhapālassa cetasā ceto paricca [cetoparivitakkaṃ (sī. pī.)] manasākāsi. Yathā [yadā (sī. pī.)] bhagavā aññāsi – “abhabbo kho raṭṭhapālo kulaputto sikkhaṃ paccakkhāya hīnāyāvattitun”ti, atha kho bhagavā āyasmantaṃ raṭṭhapālaṃ etadavoca – “yassadāni tvaṃ, raṭṭhapāla, kālaṃ maññasī”ti. Atha kho āyasmā raṭṭhapālo uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā senāsanaṃ saṃsāmetvā pattacīvaramādāya yena thullakoṭṭhikaṃ tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena thullakoṭṭhiko tadavasari. Tatra sudaṃ āyasmā raṭṭhapālo thullakoṭṭhike viharati rañño korabyassa migacīre. Atha kho āyasmā raṭṭhapālo pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya thullakoṭṭhikaṃ piṇḍāya pāvisi. Thullakoṭṭhike sapadānaṃ piṇḍāya caramāno yena sakapitu nivesanaṃ tenupasaṅkami. Tena kho pana samayena āyasmato raṭṭhapālassa pitā majjhimāya dvārasālāya ullikhāpeti. Addasā kho āyasmato raṭṭhapālassa pitā āyasmantaṃ raṭṭhapālaṃ dūratova āgacchantaṃ. Disvāna etadavoca – “imehi muṇḍakehi samaṇakehi amhākaṃ ekaputtako piyo manāpo pabbājito”ti. Atha kho āyasmā raṭṭhapālo sakapitu nivesane neva dānaṃ alattha na paccakkhānaṃ; aññadatthu akkosameva alattha. Tena kho pana samayena āyasmato raṭṭhapālassa ñātidāsī ābhidosikaṃ kummāsaṃ chaḍḍetukāmā hoti. Atha kho āyasmā raṭṭhapālo taṃ ñātidāsiṃ etadavoca – “sacetaṃ, bhagini, chaḍḍanīyadhammaṃ, idha me patte ākirā”ti. Atha kho āyasmato raṭṭhapālassa ñātidāsī taṃ ābhidosikaṃ kummāsaṃ āyasmato raṭṭhapālassa patte ākirantī hatthānañca pādānañca sarassa ca nimittaṃ aggahesi.

300. Atha kho āyasmato raṭṭhapālassa ñātidāsī yenāyasmato raṭṭhapālassa mātā tenupasaṅkami; upasaṅkamitvā āyasmato raṭṭhapālassa mātaraṃ etadavoca – “yaggheyye, jāneyyāsi – ‘ayyaputto raṭṭhapālo anuppatto’”ti. “Sace, je, saccaṃ bhaṇasi, adāsiṃ taṃ karomī”ti [saccaṃ vadasi, adāsī bhavasīti (sī. pī.), saccaṃ vadasi, adāsī bhavissasi (ka.)]. Atha kho āyasmato raṭṭhapālassa mātā yenāyasmato raṭṭhapālassa pitā tenupasaṅkami; upasaṅkamitvā āyasmato raṭṭhapālassa pitaraṃ etadavoca – “yagghe, gahapati, jāneyyāsi – ‘raṭṭhapālo kira kulaputto anuppatto’”ti? Tena kho pana samayena āyasmā raṭṭhapālo taṃ ābhidosikaṃ kummāsaṃ aññataraṃ kuṭṭamūlaṃ [kuḍḍaṃ (sī. syā. kaṃ. pī.)] nissāya paribhuñjati. Atha kho āyasmato raṭṭhapālassa pitā yenāyasmā raṭṭhapālo tenupasaṅkami; upasaṅkamitvā āyasmantaṃ raṭṭhapālaṃ etadavoca – “atthi nāma, tāta raṭṭhapāla, ābhidosikaṃ kummāsaṃ paribhuñjissasi? Nanu, tāta raṭṭhapāla, sakaṃ gehaṃ gantabban”ti? “Kuto no, gahapati, amhākaṃ gehaṃ agārasmā anagāriyaṃ pabbajitānaṃ? Anagārā mayaṃ, gahapati. Agamamha kho te, gahapati, gehaṃ, tattha neva dānaṃ alatthamha na paccakkhānaṃ; aññadatthu akkosameva alatthamhā”ti. “Ehi, tāta raṭṭhapāla, gharaṃ gamissāmā”ti. “Alaṃ, gahapati, kataṃ me ajja bhattakiccaṃ”. “Tena hi, tāta raṭṭhapāla, adhivāsehi svātanāya bhattan”ti. Adhivāsesi kho āyasmā raṭṭhapālo tuṇhībhāvena. Atha kho āyasmato raṭṭhapālassa pitā āyasmato raṭṭhapālassa adhivāsanaṃ viditvā yena sakaṃ nivesanaṃ tenupasaṅkami; upasaṅkamitvā mahantaṃ hiraññasuvaṇṇassa puñjaṃ kārāpetvā kilañjehi paṭicchādetvā āyasmato raṭṭhapālassa purāṇadutiyikā āmantesi – “etha tumhe, vadhuyo, yena alaṅkārena alaṅkatā pubbe raṭṭhapālassa kulaputtassa piyā hotha manāpā tena alaṅkārena alaṅkarothā”ti.

301. Atha kho āyasmato raṭṭhapālassa pitā tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā āyasmato raṭṭhapālassa kālaṃ ārocesi – “kālo, tāta raṭṭhapāla, niṭṭhitaṃ bhattan”ti. Atha kho āyasmā raṭṭhapālo pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena sakapitu nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho āyasmato raṭṭhapālassa pitā taṃ hiraññasuvaṇṇassa puñjaṃ vivarāpetvā āyasmantaṃ raṭṭhapālaṃ etadavoca – “idaṃ te, tāta raṭṭhapāla, mātu mattikaṃ dhanaṃ, aññaṃ pettikaṃ, aññaṃ pitāmahaṃ. Sakkā, tāta raṭṭhapāla, bhoge ca bhuñjituṃ puññāni ca kātuṃ. Ehi tvaṃ, tāta raṭṭhapāla [raṭṭhapāla sikkhaṃ paccakkhāya (sabbattha)], hīnāyāvattitvā bhoge ca bhuñjassu puññāni ca karohī”ti. “Sace me tvaṃ, gahapati, vacanaṃ kareyyāsi, imaṃ hiraññasuvaṇṇassa puñjaṃ sakaṭe āropetvā nibbāhāpetvā majjhegaṅgāya nadiyā sote opilāpeyyāsi. Taṃ kissa hetu? Ye uppajjissanti hi te, gahapati, tatonidānaṃ sokaparidevadukkhadomanassupāyāsā”ti. Atha kho āyasmato raṭṭhapālassa purāṇadutiyikā paccekaṃ pādesu gahetvā āyasmantaṃ raṭṭhapālaṃ etadavocuṃ – “kīdisā nāma tā, ayyaputta, accharāyo yāsaṃ tvaṃ hetu brahmacariyaṃ carasī”ti? “Na kho mayaṃ, bhaginī, accharānaṃ hetu brahmacariyaṃ carāmā”ti. “Bhaginivādena no ayyaputto raṭṭhapālo samudācaratī”ti tā tattheva mucchitā papatiṃsu. Atha kho āyasmā raṭṭhapālo pitaraṃ etadavoca – “sace, gahapati, bhojanaṃ dātabbaṃ, detha; mā no viheṭhethā”ti. “Bhuñja, tāta raṭṭhapāla, niṭṭhitaṃ bhattan”ti. Atha kho āyasmato raṭṭhapālassa pitā āyasmantaṃ raṭṭhapālaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.

302. Atha kho āyasmā raṭṭhapālo bhuttāvī onītapattapāṇī ṭhitakova imā gāthā abhāsi –

“Passa cittīkataṃ bimbaṃ, arukāyaṃ samussitaṃ;

Āturaṃ bahusaṅkappaṃ, yassa natthi dhuvaṃ ṭhiti.

“Passa cittīkataṃ rūpaṃ, maṇinā kuṇḍalena ca;

Aṭṭhi tacena onaddhaṃ, saha vatthebhi sobhati.

“Alattakakatā pādā, mukhaṃ cuṇṇakamakkhitaṃ;

Alaṃ bālassa mohāya, no ca pāragavesino.

“Aṭṭhāpadakatā kesā, nettā añjanamakkhitā;

Alaṃ bālassa mohāya, no ca pāragavesino.

“Añjanīva navā [añjanīvaṇṇavā (ka.)] cittā, pūtikāyo alaṅkato;

Alaṃ bālassa mohāya, no ca pāragavesino.

“Odahi migavo pāsaṃ, nāsadā vākaraṃ migo;

Bhutvā nivāpaṃ gacchāma [gacchāmi (syā. ka.)], kandante migabandhake”ti.

Atha kho āyasmā raṭṭhapālo ṭhitakova imā gāthā bhāsitvā yena rañño korabyassa migacīraṃ tenupasaṅkami; upasaṅkamitvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi.

303. Atha kho rājā korabyo migavaṃ āmantesi – “sodhehi, samma migava, migacīraṃ uyyānabhūmiṃ; gacchāma subhūmiṃ dassanāyā”ti. “Evaṃ, devā”ti kho migavo rañño korabyassa paṭissutvā migacīraṃ sodhento addasa āyasmantaṃ raṭṭhapālaṃ aññatarasmiṃ rukkhamūle divāvihāraṃ nisinnaṃ. Disvāna yena rājā korabyo tenupasaṅkami; upasaṅkamitvā rājānaṃ korabyaṃ etadavoca – “suddhaṃ kho te, deva, migacīraṃ. Atthi cettha raṭṭhapālo nāma kulaputto imasmiṃyeva thullakoṭṭhike aggakulassa putto yassa tvaṃ abhiṇhaṃ kittayamāno ahosi, so aññatarasmiṃ rukkhamūle divāvihāraṃ nisinno”ti. “Tena hi, samma migava, alaṃ dānajja uyyānabhūmiyā. Tameva dāni mayaṃ bhavantaṃ raṭṭhapālaṃ payirupāsissāmā”ti. Atha kho rājā korabyo “yaṃ tattha khādanīyaṃ bhojanīyaṃ paṭiyattaṃ taṃ sabbaṃ vissajjethā”ti vatvā bhadrāni bhadrāni yānāni yojāpetvā bhadraṃ yānaṃ abhiruhitvā bhadrehi bhadrehi yānehi thullakoṭṭhikamhā niyyāsi mahaccarājānubhāvena [mahaccā rājānubhāvena (sī.)] āyasmantaṃ raṭṭhapālaṃ dassanāya. Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova ussaṭāya ussaṭāya parisāya yenāyasmā raṭṭhapālo tenupasaṅkami; upasaṅkamitvā āyasmatā raṭṭhapālena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho rājā korabyo āyasmantaṃ raṭṭhapālaṃ etadavoca – “idha bhavaṃ raṭṭhapāla hatthatthare [kaṭṭhatthare (syā. kaṃ.)] nisīdatū”ti. “Alaṃ, mahārāja, nisīda tvaṃ; nisinno ahaṃ sake āsane”ti. Nisīdi rājā korabyo paññatte āsane. Nisajja kho rājā korabyo āyasmantaṃ raṭṭhapālaṃ etadavoca –

304. “Cattārimāni, bho raṭṭhapāla, pārijuññāni yehi pārijuññehi samannāgatā idhekacce kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajanti. Katamāni cattāri? Jarāpārijuññaṃ, byādhipārijuññaṃ, bhogapārijuññaṃ, ñātipārijuññaṃ. Katamañca, bho raṭṭhapāla, jarāpārijuññaṃ? Idha, bho raṭṭhapāla, ekacco jiṇṇo hoti vuḍḍho mahallako addhagato vayoanuppatto. So iti paṭisañcikkhati – ‘ahaṃ khomhi etarahi jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto. Na kho pana mayā sukaraṃ anadhigataṃ vā bhogaṃ adhigantuṃ adhigataṃ vā bhogaṃ phātiṃ kātuṃ [phātikattuṃ (sī.)]. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti. So tena jarāpārijuññena samannāgato kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati. Idaṃ vuccati, bho raṭṭhapāla, jarāpārijuññaṃ. Bhavaṃ kho pana raṭṭhapālo etarahi daharo yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā. Taṃ bhoto raṭṭhapālassa jarāpārijuññaṃ natthi. Kiṃ bhavaṃ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṃ pabbajito?

“Katamañca, bho raṭṭhapāla, byādhipārijuññaṃ? Idha, bho raṭṭhapāla, ekacco ābādhiko hoti dukkhito bāḷhagilāno. So iti paṭisañcikkhati – ‘ahaṃ khomhi etarahi ābādhiko dukkhito bāḷhagilāno. Na kho pana mayā sukaraṃ anadhigataṃ vā bhogaṃ adhigantuṃ adhigataṃ vā bhogaṃ phātiṃ kātuṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti. So tena byādhipārijuññena samannāgato kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati. Idaṃ vuccati, bho raṭṭhapāla, byādhipārijuññaṃ. Bhavaṃ kho pana raṭṭhapālo etarahi appābādho appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya. Taṃ bhoto raṭṭhapālassa byādhipārijuññaṃ natthi. Kiṃ bhavaṃ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṃ pabbajito?

“Katamañca, bho raṭṭhapāla, bhogapārijuññaṃ? Idha, bho raṭṭhapāla, ekacco aḍḍho hoti mahaddhano mahābhogo. Tassa te bhogā anupubbena parikkhayaṃ gacchanti. So iti paṭisañcikkhati – ‘ahaṃ kho pubbe aḍḍho ahosiṃ mahaddhano mahābhogo. Tassa me te bhogā anupubbena parikkhayaṃ gatā. Na kho pana mayā sukaraṃ anadhigataṃ vā bhogaṃ adhigantuṃ adhigataṃ vā bhogaṃ phātiṃ kātuṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti. So tena bhogapārijuññena samannāgato kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati. Idaṃ vuccati, bho raṭṭhapāla, bhogapārijuññaṃ. Bhavaṃ kho pana raṭṭhapālo imasmiṃyeva thullakoṭṭhike aggakulassa putto. Taṃ bhoto raṭṭhapālassa bhogapārijuññaṃ natthi. Kiṃ bhavaṃ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṃ pabbajito?

“Katamañca, bho raṭṭhapāla, ñātipārijuññaṃ? Idha, bho raṭṭhapāla, ekaccassa bahū honti mittāmaccā ñātisālohitā. Tassa te ñātakā anupubbena parikkhayaṃ gacchanti. So iti paṭisañcikkhati – ‘mamaṃ kho pubbe bahū ahesuṃ mittāmaccā ñātisālohitā. Tassa me te anupubbena parikkhayaṃ gatā. Na kho pana mayā sukaraṃ anadhigataṃ vā bhogaṃ adhigantuṃ adhigataṃ vā bhogaṃ phātiṃ kātuṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti. So tena ñātipārijuññena samannāgato kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati. Idaṃ vuccati, bho raṭṭhapāla, ñātipārijuññaṃ. Bhoto kho pana raṭṭhapālassa imasmiṃyeva thullakoṭṭhike bahū mittāmaccā ñātisālohitā. Taṃ bhoto raṭṭhapālassa ñātipārijuññaṃ natthi. Kiṃ bhavaṃ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṃ pabbajito?

“Imāni kho, bho raṭṭhapāla, cattāri pārijuññāni, yehi pārijuññehi samannāgatā idhekacce kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajanti. Tāni bhoto raṭṭhapālassa natthi. Kiṃ bhavaṃ raṭṭhapālo ñatvā vā disvā vā sutvā vā agārasmā anagāriyaṃ pabbajito”ti?

305. “Atthi kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammuddesā uddiṭṭhā, ye ahaṃ [yamahaṃ (syā. kaṃ. ka.)] ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṃ pabbajito. Katame cattāro? ‘Upaniyyati loko addhuvo’ti kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamo dhammuddeso uddiṭṭho, yamahaṃ ñatvā ca disvā sutvā ca agārasmā anagāriyaṃ pabbajito. ‘Atāṇo loko anabhissaro’ti kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyo dhammuddeso uddiṭṭho, yamahaṃ ñatvā ca disvā sutvā ca agārasmā anagāriyaṃ pabbajito. ‘Assako loko, sabbaṃ pahāya gamanīyan’ti kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyo dhammuddeso uddiṭṭho, yamahaṃ ñatvā ca disvā sutvā ca agārasmā anagāriyaṃ pabbajito. ‘Ūno loko atitto taṇhādāso’ti kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena catuttho dhammuddeso uddiṭṭho, yamahaṃ ñatvā ca disvā sutvā ca agārasmā anagāriyaṃ pabbajito. Ime kho, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammuddesā uddiṭṭhā, ye ahaṃ ñatvā ca disvā sutvā ca agārasmā anagāriyaṃ pabbajito”ti.

306. “‘Upaniyyati loko addhuvo’ti – bhavaṃ raṭṭhapālo āha. Imassa, bho raṭṭhapāla, bhāsitassa kathaṃ attho daṭṭhabbo”ti? “Taṃ kiṃ maññasi, mahārāja, tvaṃ vīsativassuddesikopi paṇṇavīsativassuddesikopi hatthismimpi katāvī assasmimpi katāvī rathasmimpi katāvī dhanusmimpi katāvī tharusmimpi katāvī ūrubalī bāhubalī alamatto saṅgāmāvacaro”ti? “Ahosiṃ ahaṃ, bho raṭṭhapāla, vīsativassuddesikopi paṇṇavīsativassuddesikopi hatthismimpi katāvī assasmimpi katāvī rathasmimpi katāvī dhanusmimpi katāvī tharusmimpi katāvī ūrubalī bāhubalī alamatto saṅgāmāvacaro. Appekadāhaṃ, bho raṭṭhapāla, iddhimāva maññe na [iddhimā maññe na (syā. kaṃ.), iddhimā ca maññe (sī.), na viya maññe (ka.)] attano balena samasamaṃ samanupassāmī”ti. “Taṃ kiṃ maññasi, mahārāja, evameva tvaṃ etarahi ūrubalī bāhubalī alamatto saṅgāmāvacaro”ti? “No hidaṃ, bho raṭṭhapāla. Etarahi jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto āsītiko me vayo vattati. Appekadāhaṃ, bho raṭṭhapāla, ‘idha pādaṃ karissāmī’ti aññeneva pādaṃ karomī”ti. “Idaṃ kho taṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṃ – ‘upaniyyati loko addhuvo’ti, yamahaṃ ñatvā ca disvā sutvā ca agārasmā anagāriyaṃ pabbajito”ti. “Acchariyaṃ, bho raṭṭhapāla, abbhutaṃ, bho raṭṭhapāla! Yāva subhāsitaṃ cidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena – ‘upaniyyati loko addhuvo’ti. Upaniyyati hi, bho raṭṭhapāla, loko addhuvo.

“Saṃvijjante kho, bho raṭṭhapāla, imasmiṃ rājakule hatthikāyāpi assakāyāpi rathakāyāpi pattikāyāpi, amhākaṃ āpadāsu pariyodhāya vattissanti. ‘Atāṇo loko anabhissaro’ti – bhavaṃ raṭṭhapālo āha. Imassa pana, bho raṭṭhapāla, bhāsitassa kathaṃ attho daṭṭhabbo”ti? “Taṃ kiṃ maññasi, mahārāja, atthi te koci anusāyiko ābādho”ti? “Atthi me, bho raṭṭhapāla, anusāyiko ābādho. Appekadā maṃ, bho raṭṭhapāla, mittāmaccā ñātisālohitā parivāretvā ṭhitā honti – ‘idāni rājā korabyo kālaṃ karissati, idāni rājā korabyo kālaṃ karissatī’”ti. “Taṃ kiṃ maññasi, mahārāja, labhasi tvaṃ te mittāmacce ñātisālohite – ‘āyantu me bhonto mittāmaccā ñātisālohitā, sabbeva santā imaṃ vedanaṃ saṃvibhajatha, yathāhaṃ lahukatarikaṃ vedanaṃ vediyeyyan’ti – udāhu tvaṃyeva taṃ vedanaṃ vediyasī”ti? “Nāhaṃ, bho raṭṭhapāla, labhāmi te mittāmacce ñātisālohite – ‘āyantu me bhonto mittāmaccā ñātisālohitā, sabbeva santā imaṃ vedanaṃ saṃvibhajatha, yathāhaṃ lahukatarikaṃ vedanaṃ vediyeyyan’ti. Atha kho ahameva taṃ vedanaṃ vediyāmī”ti. “Idaṃ kho taṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṃ – ‘atāṇo loko anabhissaro’ti, yamahaṃ ñatvā ca disvā sutvā ca agārasmā anagāriyaṃ pabbajito”ti. “Acchariyaṃ, bho raṭṭhapāla, abbhutaṃ, bho raṭṭhapāla! Yāva subhāsitaṃ cidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena – ‘atāṇo loko anabhissaro’ti. Atāṇo hi, bho raṭṭhapāla, loko anabhissaro.

“Saṃvijjati kho, bho raṭṭhapāla, imasmiṃ rājakule pahūtaṃ hiraññasuvaṇṇaṃ bhūmigatañca vehāsagatañca. ‘Assako loko, sabbaṃ pahāya gamanīyan’ti – bhavaṃ raṭṭhapālo āha. Imassa pana, bho raṭṭhapāla, bhāsitassa kathaṃ attho daṭṭhabbo”ti? “Taṃ kiṃ maññasi, mahārāja, yathā tvaṃ etarahi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāresi, lacchasi tvaṃ paratthāpi – ‘evamevāhaṃ imeheva pañcahi kāmaguṇehi samappito samaṅgībhūto paricāremī’ti, udāhu aññe imaṃ bhogaṃ paṭipajjissanti, tvaṃ pana yathākammaṃ gamissasī”ti? “Yathāhaṃ, bho raṭṭhapāla, etarahi pañcahi kāmaguṇehi samappito samaṅgībhūto paricāremi, nāhaṃ lacchāmi paratthāpi – ‘evameva imeheva pañcahi kāmaguṇehi samappito samaṅgībhūto paricāremī’ti. Atha kho aññe imaṃ bhogaṃ paṭipajjissanti; ahaṃ pana yathākammaṃ gamissāmī”ti. “Idaṃ kho taṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṃ – ‘assako loko, sabbaṃ pahāya gamanīyan’ti, yamahaṃ ñatvā ca disvā ca sutvā ca agārasmā anagāriyaṃ pabbajito”ti. “Acchariyaṃ, bho raṭṭhapāla, abbhutaṃ, bho raṭṭhapāla! Yāva subhāsitaṃ cidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena – ‘assako loko, sabbaṃ pahāya gamanīyan’ti. Assako hi, bho raṭṭhapāla, loko sabbaṃ pahāya gamanīyaṃ.

“‘Ūno loko atitto taṇhādāso’ti – bhavaṃ raṭṭhapālo āha. Imassa, bho raṭṭhapāla, bhāsitassa kathaṃ attho daṭṭhabbo”ti? “Taṃ kiṃ maññasi, mahārāja, phītaṃ kuruṃ ajjhāvasasī”ti? “Evaṃ, bho raṭṭhapāla, phītaṃ kuruṃ ajjhāvasāmī”ti. “Taṃ kiṃ maññasi, mahārāja, idha puriso āgaccheyya puratthimāya disāya saddhāyiko paccayiko. So taṃ upasaṅkamitvā evaṃ vadeyya – ‘yagghe, mahārāja, jāneyyāsi, ahaṃ āgacchāmi puratthimāya disāya? Tatthaddasaṃ mahantaṃ janapadaṃ iddhañceva phītañca bahujanaṃ ākiṇṇamanussaṃ. Bahū tattha hatthikāyā assakāyā rathakāyā pattikāyā; bahu tattha dhanadhaññaṃ [dantājinaṃ (sī. syā. kaṃ. pī.)]; bahu tattha hiraññasuvaṇṇaṃ akatañceva katañca; bahu tattha itthipariggaho. Sakkā ca tāvatakeneva balamattena [balatthena (sī. syā. kaṃ. pī.), bahalatthena (ka.)] abhivijinituṃ. Abhivijina, mahārājā’ti, kinti naṃ kareyyāsī”ti? “Tampi mayaṃ, bho raṭṭhapāla, abhivijiya ajjhāvaseyyāmā”ti. “Taṃ kiṃ maññasi, mahārāja, idha puriso āgaccheyya pacchimāya disāya… uttarāya disāya… dakkhiṇāya disāya… parasamuddato saddhāyiko paccayiko. So taṃ upasaṅkamitvā evaṃ vadeyya – ‘yagghe, mahārāja, jāneyyāsi, ahaṃ āgacchāmi parasamuddato? Tatthaddasaṃ mahantaṃ janapadaṃ iddhañceva phītañca bahujanaṃ ākiṇṇamanussaṃ. Bahū tattha hatthikāyā assakāyā rathakāyā pattikāyā; bahu tattha dhanadhaññaṃ; bahu tattha hiraññasuvaṇṇaṃ akatañceva katañca; bahu tattha itthipariggaho. Sakkā ca tāvatakeneva balamattena abhivijinituṃ. Abhivijina, mahārājā’ti, kinti naṃ kareyyāsī”ti? “Tampi mayaṃ, bho raṭṭhapāla, abhivijiya ajjhāvaseyyāmā”ti. “Idaṃ kho taṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṃ – ‘ūno loko atitto taṇhādāso’ti, yamahaṃ ñatvā ca disvā sutvā ca agārasmā anagāriyaṃ pabbajito”ti. “Acchariyaṃ, bho raṭṭhapāla, abbhutaṃ, bho raṭṭhapāla! Yāva subhāsitaṃ cidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena – ‘ūno loko atitto taṇhādāso’ti. Ūno hi, bho raṭṭhapāla, loko atitto taṇhādāso”ti.

Idamavoca āyasmā raṭṭhapālo. Idaṃ vatvā athāparaṃ etadavoca –

307. “Passāmi loke sadhane manusse,

Laddhāna vittaṃ na dadanti mohā;

Luddhā dhanaṃ [laddhā dhanaṃ (ka.)] sannicayaṃ karonti,

Bhiyyova kāme abhipatthayanti.

“Rājā pasayhā pathaviṃ vijitvā,

Sasāgarantaṃ mahimāvasanto [mahiyā vasanto (sī. ka.)];

Oraṃ samuddassa atittarūpo,

Pāraṃ samuddassapi patthayetha.

“Rājā ca aññe ca bahū manussā,

Avītataṇhā [atittataṇhā (ka.)] maraṇaṃ upenti;

Ūnāva hutvāna jahanti dehaṃ,

Kāmehi lokamhi na hatthi titti.

“Kandanti naṃ ñātī pakiriya kese,

Ahovatā no amarāti cāhu;

Vatthena naṃ pārutaṃ nīharitvā,

Citaṃ samādāya [samādhāya (sī.)] tatoḍahanti.

“So ḍayhati sūlehi tujjamāno,

Ekena vatthena pahāya bhoge;

Na mīyamānassa bhavanti tāṇā,

Ñātīdha mittā atha vā sahāyā.

“Dāyādakā tassa dhanaṃ haranti,

Satto pana gacchati yena kammaṃ;

Na mīyamānaṃ dhanamanveti kiñci,

Puttā ca dārā ca dhanañca raṭṭhaṃ.

“Na dīghamāyuṃ labhate dhanena, na cāpi vittena jaraṃ vihanti;

Appaṃ hidaṃ jīvitamāhu dhīrā, asassataṃ vippariṇāmadhammaṃ.

“Aḍḍhā daliddā ca phusanti phassaṃ,

Bālo ca dhīro ca tatheva phuṭṭho;

Bālo ca bālyā vadhitova seti,

Dhīro ca [dhīrova (ka.)] na vedhati phassaphuṭṭho.

“Tasmā hi paññāva dhanena seyyo,

Yāya vosānamidhādhigacchati;

Abyositattā [asositattā (sī. pī.)] hi bhavābhavesu,

Pāpāni kammāni karonti mohā.

“Upeti gabbhañca parañca lokaṃ,

Saṃsāramāpajja paramparāya;

Tassappapañño abhisaddahanto,

Upeti gabbhañca parañca lokaṃ.

“Coro yathā sandhimukhe gahito,

Sakammunā haññati pāpadhammo;

Evaṃ pajā pecca paramhi loke,

Sakammunā haññati pāpadhammo.

“Kāmāhi citrā madhurā manoramā,

Virūparūpena mathenti cittaṃ;

Ādīnavaṃ kāmaguṇesu disvā,

Tasmā ahaṃ pabbajitomhi rāja.

“Dumapphalāneva patanti māṇavā,

Daharā ca vuḍḍhā ca sarīrabhedā;

Etampi disvā [evampi disvā (sī.), etaṃ viditvā (syā. kaṃ.)] pabbajitomhi rāja,

Apaṇṇakaṃ sāmaññameva seyyo”ti.

Raṭṭhapālasuttaṃ niṭṭhitaṃ dutiyaṃ.

☸---------------------------------------------------------------------

第八二 赖吒恕罗经 Raṭṭhapālasuttaṃ

我是这样听说的。

一时，世尊与大比丘僧团一起，在俱卢国游化，来到了一个名叫‘粗瘤’(Thullakoṭṭhika)的俱卢国市镇。粗瘤的婆罗门和家主们听说：“确实是那位从释迦族出家的沙门乔达摩，与大比丘僧团一起，在俱卢国游化，到达了粗瘤。那位尊者乔达摩的美好声誉像这样传扬开来：‘那位世尊是阿罗汉、正等觉者、明行具足、善逝、世间解、无上士、调御丈夫、天人师、佛陀、世尊。’他亲自证悟并向包含天神、魔罗、梵天、沙门、婆罗门、天神和人类在内的这个世界宣说。他教导的法，初善、中善、后善，义理圆满，言辞巧妙，宣示了完全圆满、清净的梵行。能够见到这样的阿罗汉，真是太好了！”

那时，粗瘤的婆罗门和家主们来到世尊那里，到了之后，有些人顶礼世尊后，坐在一旁；有些人与世尊互相问候，说了些值得记忆的友善的话后，坐在一旁；有些人向世尊合掌后，坐在一旁；有些人在世尊面前通报了姓名后，坐在一旁；有些人则默默地坐在一旁。世尊对坐在一旁的粗瘤的婆罗门和家主们说法，开示、劝导、鼓励，使他们欢喜。

那时，有一位名叫赖吒恕罗(Raṭṭhapāla)的良家子，是那个粗瘤镇上首富家族的儿子，也坐在这群人当中。那时，良家子赖吒恕罗心里这样想：‘按照我所理解的世尊教导的法，住在家里要实践完全圆满、完全清净、如贝壳般光洁的梵行，是不容易的。我何不剃除须发，穿上袈裟，从家出家，过无家的生活呢？’那时，粗瘤的婆罗门和家主们，被世尊说法开示、劝导、鼓励，使他们欢喜后，对世尊所说感到欢喜、随喜，从座位上起来，顶礼世尊，右绕后离去了。那时，在粗瘤的婆罗门和家主们离开后不久，良家子赖吒恕罗来到世尊那里。到了之后，顶礼世尊，坐在一旁。坐在一旁的良家子赖吒恕罗对世尊这样说：‘尊者！按照我所理解的世尊教导的法，住在家里要实践完全圆满、完全清净、如贝壳般光洁的梵行，是不容易的。尊者，我想要剃除须发，穿上袈裟，从家出家，过无家的生活。尊者，愿我能在世尊座下出家，愿我能得具足戒。请世尊允许我出家！’

“赖吒恕罗，你从家出家过无家的生活，父母同意了吗？”

“尊者，我从家出家过无家的生活，父母还没有同意。”

“赖吒恕罗，如来是不让父母未同意的儿子出家的。”

“尊者，我会设法让父母同意我从家出家过无家的生活。”那时，良家子赖吒恕罗从座位上起来，顶礼世尊，右绕后离去。来到父母那里，到了之后，对父母说：‘爸爸妈妈，按照我所理解的世尊教导的法，住在家里……（省略）……是不容易的。我想要剃除须发，穿上袈裟，从家出家，过无家的生活。请你们同意我从家出家过无家的生活吧。’

听了这话，良家子赖吒恕罗的父母对良家子赖吒恕罗这样说：‘我儿赖吒恕罗！你是我家唯一的儿子，可爱、可意，在安乐中长大，被细心呵护。我儿赖吒恕罗，你不知道任何痛苦。我们连你死都不愿与你分离，更何况你还活着，我们怎么会同意你从家出家过无家的生活呢？’

第二次……（省略）……第三次，良家子赖吒恕罗对父母说：‘爸爸妈妈，按照我所理解的世尊教导的法，住在家里……（省略）……是不容易的。我想要……（省略）……请你们同意我从家出家过无家的生活吧。’第三次，良家子赖吒恕罗的父母对良家子赖吒恕罗这样说：‘我儿赖吒恕罗！你是我家唯一的儿子，可爱、可意，在安乐中长大，被细心呵护。我儿赖吒恕罗，你不知道任何痛苦。我们连你死都不愿与你分离，更何况你还活着，我们怎么会同意你从家出家过无家的生活呢？’

那时，良家子赖吒恕罗因为父母不同意他从家出家过无家的生活，就在那里的地上躺下，说：‘就在这里，要么我死，要么出家！’

然后，良家子赖吒恕罗的父母对良家子赖吒恕罗说：‘我儿赖吒恕罗！你是我家唯一的儿子，可爱、可意，在安乐中长大，被细心呵护。我儿赖吒恕罗，你不知道任何痛苦。起来吧，我儿赖吒恕罗，吃吧、喝吧、享受吧！吃着、喝着、享受着，享受感官欲乐，积累福德吧。我们不同意你从家出家过无家的生活。我们连你死都不愿与你分离，更何况你还活着，我们怎么会同意你从家出家过无家的生活呢？’听了这话，良家子赖吒恕罗沉默不语。第二次……（省略）……第三次，良家子赖吒恕罗的父母对良家子赖吒恕罗说：‘我儿赖吒恕罗！...（同上）...’第三次，良家子赖吒恕罗仍然沉默不语。

那时，良家子赖吒恕罗的朋友们来到良家子赖吒恕罗那里，到了之后，对良家子赖吒恕罗这样说：‘赖吒恕罗朋友！你可是父母唯一的儿子，可爱、可意，在安乐中长大，被细心呵护。赖吒恕罗朋友，你不知道任何痛苦。你的父母连你死都不愿与你分离，更何况你还活着，他们怎么会同意你从家出家过无家的生活呢？起来吧，赖吒恕罗朋友，吃吧、喝吧、享受吧！吃着、喝着、享受着，享受感官欲乐，积累福德吧。你的父母不会同意你从家出家过无家的生活。你的父母连你死都不愿与你分离，更何况你还活着，他们怎么会同意你从家出家过无家的生活呢？’

听了这话，良家子赖吒恕罗沉默不语。第二次……（省略）……第三次，良家子赖吒恕罗的朋友们对良家子赖吒恕罗说：‘赖吒恕罗朋友！你可是父母唯一的儿子……（同上）……他们怎么会同意你从家出家过无家的生活呢？’第三次，良家子赖吒恕罗仍然沉默不语。

那时，良家子赖吒恕罗的朋友们来到良家子赖吒恕罗的父母那里，到了之后，对良家子赖吒恕罗的父母这样说：‘伯父伯母！那位良家子赖吒恕罗正躺在那里的地上，说：“就在这里，要么我死，要么出家！”如果你们不同意良家子赖吒恕罗从家出家过无家的生活，他就会死在那里。但如果你们同意良家子赖吒恕罗从家出家过无家的生活，那么他出家了你们也能见到他。如果良家子赖吒恕罗从家出家过无家的生活，却不喜欢（出家生活），那他还能有什么别的去处呢？他一定会回到这里来的。请同意良家子赖吒恕罗从家出家过无家的生活吧！’

‘孩子们！我们同意良家子赖吒恕罗从家出家过无家的生活。但是他出家后，必须回来看望父母。’

那时，良家子赖吒恕罗的朋友们来到良家子赖吒恕罗那里，到了之后，对良家子赖吒恕罗说：‘起来吧，赖吒恕罗朋友！你父母同意你从家出家过无家的生活了，但是你出家后，必须回来看望父母。’

那时，良家子赖吒恕罗站起来，恢复体力后，来到世尊那里。到了之后，顶礼世尊，坐在一旁。坐在一旁的良家子赖吒恕罗对世尊说：‘尊者！我已经得到父母同意从家出家过无家的生活了。请世尊让我出家吧！’良家子赖吒恕罗就在世尊座下出家，得到了具足戒。

那时，世尊在尊者赖吒恕罗受具足戒不久，即受具足戒半个月后，在粗瘤镇随缘住了一段时间，然后启程向舍卫城游化而去。次第游化，抵达了舍卫城。在那里，世尊住在舍卫城的祇树给孤独园。那时，尊者赖吒恕罗独自远离，保持不放逸、热忱、精进地安住，不久之后，就证得了良家子们从家出家、过无家生活的那个目标——无上梵行的终极目标，在现世中，自己以无上智慧证悟、达到并安住。他证悟到：‘生命已尽，梵行已立，应作已办，不再有轮回生死的状态了。’尊者赖吒恕罗成为了阿罗汉中的一员。

那时，尊者赖吒恕罗来到世尊那里。到了之后，顶礼世尊，坐在一旁。坐在一旁的尊者赖吒恕罗对世尊说：‘尊者！如果世尊允许，我想要去看望我的父母。’那时，世尊以自己的心了知尊者赖吒恕罗的心念，当世尊知道良家子赖吒恕罗不可能舍弃修学而还俗时，便对尊者赖吒恕罗说：‘赖吒恕罗！现在正是时候。’

那时，尊者赖吒恕罗从座位上起来，顶礼世尊，右绕后，收拾好卧具，拿着衣钵，启程向粗瘤镇游化而去。次第游化，抵达了粗瘤镇。在那里，尊者赖吒恕罗住在粗瘤镇俱卢国王的鹿野苑(Migacīra)里。然后，尊者赖吒恕罗在清晨时分，穿好下衣，拿着衣钵，进入粗瘤镇乞食。在粗瘤镇挨家挨户乞食时，来到了自己父亲的家门口。那时，尊者赖吒恕罗的父亲正在中间的门廊里梳理头发。尊者赖吒恕罗的父亲远远看见尊者赖吒恕罗走来，看见后就说：‘就是这些剃光头的沙门，让我唯一的、可爱的儿子出家了！’于是，尊者赖吒恕罗在自己父亲的家里，既没有得到食物，也没有得到拒绝的话，只得到了一顿辱骂。那时，尊者赖吒恕罗家从前的一位女仆，正想要倒掉变馊的米粥。尊者赖吒恕罗就对那位女仆说：‘姐妹，如果这是要丢掉的东西，就倒进我的钵里吧。’当那位女仆把变馊的米粥倒进尊者赖吒恕罗的钵里时，她认出了他的手、脚和声音的特征。

然后，那位女仆来到尊者赖吒恕罗的母亲那里，到了之后，对尊者赖吒恕罗的母亲说：‘夫人，您可知道？少爷赖吒恕罗回来了！’

‘喂！如果你说的是真的，你就不再是奴婢了！’然后，尊者赖吒恕罗的母亲来到尊者赖吒恕罗的父亲那里，到了之后，对尊者赖吒恕罗的父亲说：‘家主，您可知道？据说良家子赖吒恕罗回来了！’

那时，尊者赖吒恕罗正靠着一面墙根吃着那变馊的米粥。然后，尊者赖吒恕罗的父亲来到尊者赖吒恕罗那里，到了之后，对尊者赖吒恕罗说：‘难道说，我儿赖吒恕罗，你会吃这变馊的米粥吗？我儿赖吒恕罗，难道不该回自己的家吗？’‘家主，对于我们这些从家出家、过无家生活的人来说，哪里还有家呢？家主，我们是无家之人。家主，我确实来过你的家，但在那里既没有得到食物，也没有得到拒绝的话，只得到了一顿辱骂。’‘来吧，我儿赖吒恕罗，我们回家吧！’‘够了，家主，我今天的饭食已经完成了。’‘既然如此，我儿赖吒恕罗，请接受明天的供饭吧。’尊者赖吒恕罗默然接受了。

然后，尊者赖吒恕罗的父亲知道尊者赖吒恕罗已经接受邀请后，就回到自己的家。到了之后，让人堆起了一大堆金银财宝，用席子盖上，然后对尊者赖吒恕罗从前的妻子们说：‘儿媳们，来吧，你们用以前良家子赖吒恕罗喜欢、宠爱的那些装饰品打扮起来吧！’

然后，尊者赖吒恕罗的父亲在那一夜过后，在自己家里准备了上好的硬食和软食，然后通知尊者赖吒恕罗时间：‘时间到了，我儿赖吒恕罗！饭食准备好了。’然后，尊者赖吒恕罗在清晨时分，穿好下衣，拿着衣钵，来到自己父亲的家，到了之后，在准备好的座位上坐下。那时，尊者赖吒恕罗的父亲让人揭开那堆金银财宝，对尊者赖吒恕罗说：‘我儿赖吒恕罗，这是你母亲的财产，那是父亲的，还有祖父的。我儿赖吒恕罗，你既可以享受财富，又可以积累福德。来吧，我儿赖吒恕罗，还俗吧，享受财富，积累福德！’

‘家主！如果你肯听我的话，就把这堆金银财宝装上车运走，扔到恒河中流去。那是什么原因呢？家主，因为由此会生起愁、悲、苦、忧、恼。’

那时，尊者赖吒恕罗从前的妻子们各自抱着他的脚，对尊者赖吒恕罗说：‘夫君！您是为了什么样的天女而修梵行的呢？’‘姐妹们，我不是为了天女而修梵行的。’‘夫君赖吒恕罗称我们为“姐妹”！’她们想着，当场就晕倒了。

然后，尊者赖吒恕罗对他的父亲说：‘家主，如果要给饭食，就给吧，不要为难我们了。’‘吃吧，我儿赖吒恕罗！饭食准备好了。’然后，尊者赖吒恕罗的父亲用上好的硬食和软食，亲手招待、供养尊者赖吒恕罗，直到他满足。

然后，尊者赖吒恕罗吃完饭，（洗净）手和钵后，站着说了这些偈颂：

‘看这彩绘的形像， 一身伤病所构成；

病态而且多妄想， 没有恒常与稳定。

看这彩绘的形体， 配着珠宝和耳环；

骨架蒙皮相连结， 穿着衣服才好看。

双脚涂抹着红漆， 脸上涂抹着香粉；

足以迷惑愚痴人， 却非寻求彼岸者。

头发梳成八条辫， 眼睛涂抹着眼膏；

足以迷惑愚痴人， 却非寻求彼岸者。

如同新绘的彩盒， 腐朽身体巧装饰；

足以迷惑愚痴人， 却非寻求彼岸者。

猎人设下了圈套， 野鹿却未入陷阱；

吃完诱饵我们走， 留下猎人空哭泣。’

然后，尊者赖吒恕罗站着说完这些偈颂后，就前往俱卢国王的鹿野苑去了。到了之后，在一棵树下坐着，进行日间的禅修。

那时，俱卢国王对猎人说：‘喂，猎人，把鹿野苑清理一下，我们想去看看那片美好的地方。’‘是的，陛下！’猎人回答俱卢国王后，在清理鹿野苑时，看见尊者赖吒恕罗在一棵树下坐着进行日间的禅修。看见后，他来到俱卢国王那里，到了之后，对俱卢国王说：‘陛下，鹿野苑已经清理好了。但是，那里有一位名叫赖吒恕罗的良家子，就是这个粗瘤镇上首富家族的儿子，陛下您时常称赞的那位，他正坐在一棵树下进行日间的禅修。’

‘既然如此，猎人，今天就不去园苑了。我们现在就去拜访那位尊者赖吒恕罗吧。’然后，俱卢国王说：‘把在那里准备好的硬食和软食都处理掉吧！’让人准备好一辆又一辆华丽的车乘，自己登上一辆华丽的车乘，带着一辆又一辆华丽的车乘，以盛大的王家威仪，离开粗瘤镇，前去拜见尊者赖吒恕罗。乘车来到车路可通行的尽头，然后下车步行，在一大群随从的簇拥下，来到尊者赖吒恕罗那里。到了之后，与尊者赖吒恕罗互相问候，说了些值得记忆的友善的话后，站在一旁。站在一旁的俱卢国王对尊者赖吒恕罗说：‘请尊者赖吒恕罗坐在这象毯上吧。’‘不必了，大王，您坐吧，我已坐在自己的座位上了。’俱卢国王在准备好的座位上坐下。坐下后，俱卢国王对尊者赖吒恕罗这样说：

‘尊者赖吒恕罗！有这四种衰败，有些人因为遭遇了这些衰败，就剃除须发，穿上袈裟，从家出家，过无家的生活。是哪四种呢？年老的衰败、疾病的衰败、财富的衰败、亲属的衰败。尊者赖吒恕罗！什么是年老的衰败呢？尊者赖吒恕罗，这里有某个人，年老、耆宿、高龄，岁月已逝，到了晚年。他这样反思：‘我现在年老、耆宿、高龄，岁月已逝，到了晚年。对我来说，想获得未得的财富，或者增长已得的财富，已经不容易了。我何不剃除须发，穿上袈裟，从家出家，过无家的生活呢？’他因为遭遇了这种年老的衰败，就剃除须发，穿上袈裟，从家出家，过无家的生活。尊者赖吒恕罗！这叫做年老的衰败。然而，尊者赖吒恕罗现在还年轻，年少，黑发，拥有美好的青春，处在人生的初始阶段。尊者赖吒恕罗并没有这种年老的衰败。尊者赖吒恕罗是知道了什么、看见了什么、听到了什么，才从家出家过无家的生活的呢？’

‘尊者赖吒恕罗！什么是疾病的衰败呢？尊者赖吒恕罗，这里有某个人，生病、痛苦、病重。他这样反思：‘我现在生病、痛苦、病重。对我来说，想获得未得的财富，或者增长已得的财富，已经不容易了。我何不剃除须发，穿上袈裟，从家出家，过无家的生活呢？’他因为遭遇了这种疾病的衰败，就剃除须发，穿上袈裟，从家出家，过无家的生活。尊者赖吒恕罗！这叫做疾病的衰败。然而，尊者赖吒恕罗现在少病、少恼，消化功能良好，不过冷也不过热。尊者赖吒恕罗并没有这种疾病的衰败。尊者赖吒恕罗是知道了什么、看见了什么、听到了什么，才从家出家过无家的生活的呢？’

‘尊者赖吒恕罗！什么是财富的衰败呢？尊者赖吒恕罗，这里有某个人，曾经富有、大富、拥有大财。但他的财富逐渐减少了。他这样反思：‘我以前富有、大富、拥有大财。但我的财富逐渐减少了。对我来说，想获得未得的财富，或者增长已得的财富，已经不容易了。我何不剃除须发，穿上袈裟，从家出家，过无家的生活呢？’他因为遭遇了这种财富的衰败，就剃除须发，穿上袈裟，从家出家，过无家的生活。尊者赖吒恕罗！这叫做财富的衰败。然而，尊者赖吒恕罗是这个粗瘤镇上首富家族的儿子。尊者赖吒恕罗并没有这种财富的衰败。尊者赖吒恕罗是知道了什么、看见了什么、听到了什么，才从家出家过无家的生活的呢？’

‘尊者赖吒恕罗！什么是亲属的衰败呢？尊者赖吒恕罗，这里有某个人，他有很多朋友、同事、亲戚、血亲。但他的亲属逐渐减少了。他这样反思：‘我以前有很多朋友、同事、亲戚、血亲。但他们逐渐减少了。对我来说，想获得未得的财富，或者增长已得的财富，已经不容易了。我何不剃除须发，穿上袈裟，从家出家，过无家的生活呢？’他因为遭遇了这种亲属的衰败，就剃除须发，穿上袈裟，从家出家，过无家的生活。尊者赖吒恕罗！这叫做亲属的衰败。然而，尊者赖吒恕罗在这个粗瘤镇有很多朋友、同事、亲戚、血亲。尊者赖吒恕罗并没有这种亲属的衰败。尊者赖吒恕罗是知道了什么、看见了什么、听到了什么，才从家出家过无家的生活的呢？’

‘尊者赖吒恕罗！就是这四种衰败，有些人因为遭遇了这些衰败，就剃除须发，穿上袈裟，从家出家，过无家的生活。而尊者赖吒恕罗并没有这些衰败。尊者赖吒恕罗是知道了什么、看见了什么、听到了什么，才从家出家过无家的生活的呢？’

“大王！是那位知者、见者、阿罗汉、正等觉者的世尊开示了四条法义纲要，我正是知道了、看见了、听闻了这些，才从家出家过无家的生活的。是哪四条呢？‘世界被（老死）带领，是不稳固的’（Upaniyyati loko addhuvo）——大王！这是那位知者、见者、阿罗汉、正等觉者的世尊开示的第一条法义纲要，我正是知道了、看见了、听闻了这条，才从家出家过无家的生活的。‘世界无保护，无主宰’（Atāṇo loko anabhissaro）——大王！这是那位知者、见者、阿罗汉、正等觉者的世尊开示的第二条法义纲要，我正是知道了、看见了、听闻了这条，才从家出家过无家的生活的。‘世界无所有，人必须抛弃一切而离去’（Assako loko, sabbaṃ pahāya gamanīyaṃ）——大王！这是那位知者、见者、阿罗汉、正等觉者的世尊开示的第三条法义纲要，我正是知道了、看见了、听闻了这条，才从家出家过无家的生活的。‘世界有欠缺，不满足，是渴爱的奴隶’（Ūno loko atitto taṇhādāso）——大王！这是那位知者、见者、阿罗汉、正等觉者的世尊开示的第四条法义纲要，我正是知道了、看见了、听闻了这条，才从家出家过无家的生活的。大王！这正是那位知者、见者、阿罗汉、正等觉者的世尊开示的四条法义纲要，我正是知道了、看见了、听闻了这些，才从家出家过无家的生活的。”

‘尊者赖吒恕罗说：“世界被带领，是不稳固的。”尊者赖吒恕罗！这句话的含义应该如何理解呢？’

“大王！您认为如何？当您二十岁或二十五岁时，是否精通骑象、骑马、驾车、射箭、使剑，腿力强健，臂力强大，足以胜任征战之事呢？”

‘尊者赖吒恕罗！当我二十岁或二十五岁时，确实精通骑象、骑马、驾车、射箭、使剑，腿力强健，臂力强大，足以胜任征战之事。尊者赖吒恕罗！有时，我甚至觉得自己如同有神通一般，在力量方面看不到有谁能与我匹敌。’

“大王！您认为如何？您现在是否还像那时一样腿力强健，臂力强大，足以胜任征战之事呢？”

‘并非如此，尊者赖吒恕罗！我现在已经年老、耆宿、高龄，岁月已逝，到了晚年，我的年纪已经八十岁了。尊者赖吒恕罗！有时，我想把脚放在这里，却会放到别处去。’

“大王！正是针对这一点，那位知者、见者、阿罗汉、正等觉者的世尊说道：‘世界被（老死）带领，是不稳固的。’我正是知道了、看见了、听闻了这点，才从家出家过无家的生活的。”

‘真是稀有啊！尊者赖吒恕罗！真是未曾有啊！尊者赖吒恕罗！那位知者、见者、阿罗汉、正等觉者的世尊说得多么好啊：‘世界被（老死）带领，是不稳固的。’尊者赖吒恕罗！世界确实被带领，是不稳固的！

‘尊者赖吒恕罗！在这个王室里，确实有象兵、马兵、车兵和步兵，可以在我们危难之时提供保护。然而尊者赖吒恕罗说：“世界无保护，无主宰。”尊者赖吒恕罗！这句话的含义又应该如何理解呢？’

“大王！您认为如何？您是否有什么久治不愈的疾病呢？”

‘尊者赖吒恕罗！我确实有久治不愈的疾病。尊者赖吒恕罗！有时，我的朋友、同事、亲戚、血亲们围着我站着，（心里想）：“俱卢国王现在要去世了！俱卢国王现在要去世了！”’

“大王！您认为如何？您能对那些朋友、同事、亲戚、血亲们说：‘来吧，各位朋友、同事、亲戚、血亲们！你们都来分担我的这个痛苦感受，好让我的痛苦感受轻一些！’——或者，您只能自己承受那份痛苦感受呢？”

‘尊者赖吒恕罗！我不能对那些朋友、同事、亲戚、血亲们说：“来吧，各位朋友、同事、亲戚、血亲们！你们都来分担我的这个痛苦感受，好让我的痛苦感受轻一些！”相反，我只能自己承受那份痛苦感受。’

“大王！正是针对这一点，那位知者、见者、阿罗汉、正等觉者的世尊说道：‘世界无保护，无主宰。’我正是知道了、看见了、听闻了这点，才从家出家过无家的生活的。”

‘真是稀有啊！尊者赖吒恕罗！真是未曾有啊！尊者赖吒恕罗！那位知者、见者、阿罗汉、正等觉者的世尊说得多么好啊：‘世界无保护，无主宰。’尊者赖吒恕罗！世界确实无保护，无主宰！

‘尊者赖吒恕罗！在这个王室里，确实有大量的金银财宝，埋在地下的和藏在高处的都有。然而尊者赖吒恕罗说：“世界无所有，人必须抛弃一切而离去。”尊者赖吒恕罗！这句话的含义又应该如何理解呢？’

“大王！您认为如何？正如您现在享受、具足、沉浸在这五种感官欲乐中，您能让来世也‘我将同样享受、具足、沉浸在这五种感官欲乐中’吗？还是说，其他人将继承这些财富，而您将随自己的业力而去呢？”

‘尊者赖吒恕罗！正如我现在享受、具足、沉浸在这五种感官欲乐中，我不能让来世也‘我将同样享受、具足、沉浸在这五种感官欲乐中’。相反，其他人将继承这些财富，而我将随自己的业力而去。’

“大王！正是针对这一点，那位知者、见者、阿罗汉、正等觉者的世尊说道：‘世界无所有，人必须抛弃一切而离去。’我正是知道了、看见了、听闻了这点，才从家出家过无家的生活的。”

‘真是稀有啊！尊者赖吒恕罗！真是未曾有啊！尊者赖吒恕罗！那位知者、见者、阿罗汉、正等觉者的世尊说得多么好啊：‘世界无所有，人必须抛弃一切而离去。’尊者赖吒恕罗！世界确实无所有，必须抛弃一切而离去！

‘尊者赖吒恕罗说：“世界有欠缺，不满足，是渴爱的奴隶。”尊者赖吒恕罗！这句话的含义又应该如何理解呢？’

“大王！您认为如何？您统治着富饶的俱卢国吗？”

‘是的，尊者赖吒恕罗！我统治着富饶的俱卢国。’

“大王！您认为如何？假设有一个可靠、可信的人从东方来到您这里。他来到您跟前，这样说：‘愿大王知悉！我从东方来。我在那里看到了一个大国，富饶、繁荣、人口众多、人民密集。那里有许多象兵、马兵、车兵、步兵；那里有许多钱和谷物；那里有许多未加工和已加工的金银；那里有许多妇女。以您现有的军力，足以征服它。去征服它吧，大王！’您会怎么做呢？”

‘尊者赖吒恕罗！我们会去征服它并统治它。’

“大王！您认为如何？假设有一个可靠、可信的人从西方来……从北方来……从南方来……从大海彼岸来。他来到您跟前，这样说：‘愿大王知悉！我从大海彼岸来……（同上）……去征服它吧，大王！’您会怎么做呢？”

‘尊者赖吒恕罗！我们也会去征服它并统治它。’

“大王！正是针对这一点，那位知者、见者、阿罗汉、正等觉者的世尊说道：‘世界有欠缺，不满足，是渴爱的奴隶。’我正是知道了、看见了、听闻了这点，才从家出家过无家的生活的。”

‘真是稀有啊！尊者赖吒恕罗！真是未曾有啊！尊者赖吒恕罗！那位知者、见者、阿罗汉、正等觉者的世尊说得多么好啊：‘世界有欠缺，不满足，是渴爱的奴隶。’尊者赖吒恕罗！世界确实有欠缺，不满足，是渴爱的奴隶！’”

尊者赖吒恕罗说了这些话。说完这些，他又接着说了以下的话：

‘我见世间有财富的人，

因愚痴而获得财富却不布施；

他们贪婪地积聚财富，

更加渴求感官欲乐。

国王以武力征服大地，

统治着直到海边的土地；

对此岸尚不满足，

还想得到大海的彼岸。

国王和其他许多人，

到死都未离渴爱；

他们身躯不足而舍弃，

世间的欲乐永无满足。

亲属们披散着头发为他哭泣，

说道：‘哎呀！愿我们不死！’

他们用布裹着他的身体抬出去，

堆起柴堆将他火化。

他只穿着一件衣服被烧，

被矛刺穿，财富尽弃；

亲戚、朋友或同伴，

对临终者都无法保护。

继承人拿走了他的财富，

而众生则随业力而去；

任何财富都不能跟随临终者，

子女、妻子、财富、国土皆是如此。

财富不能获得长寿，

财产也不能驱除衰老；

智者说生命短暂，

无常而易变。

富人和穷人都感受（老死）的触碰，

愚人和智者同样被触碰；

但愚人因愚痴而被打倒躺下，

智者虽被触碰却不颤抖。

因此智慧确实胜过财富，

通过它人在此世达到终结；

未能达到终结的人，因愚痴

而在生死轮回中造作恶业。

他们投生母胎并进入来世，

在轮回中接续不断；

少慧者对此（轮回）深信不疑，

也投生母胎并进入来世。

如同盗贼在破门时被抓获，

作恶者因自己的行为而毁灭；

同样，众生来世死后，

也因自己的行为而毁灭。

感官欲乐缤纷、甜美、令人愉悦，

以种种形式扰乱心意；

大王！看到感官欲乐中的过患，

所以我才出家。

如同树上的果实终将落下，

人们无论年轻年老，身体都会败坏；

大王！看到这一点我才出家，

沙门生活确实无比殊胜！’

赖吒恕罗经 第二 终

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《2》Majjhimapaṇṇāsapāḷi 中分五十经篇 (MN 51-100, 1-486)/4. Rājavagga 王品 (MN 81-90, 282-382)”

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【经名】 4.3 Maghadevasutta 大天捺林经 (MN 83, 308-316)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Maghadevasuttaṃ

308. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā mithilāyaṃ viharati maghadevaambavane [makhādevaambavane (sī. pī.), magghadevaambavane (ka.)]. Atha kho bhagavā aññatarasmiṃ padese sitaṃ pātvākāsi. Atha kho āyasmato ānandassa etadahosi – “ko nu kho hetu, ko paccayo bhagavato sitassa pātukammāya? Na akāraṇena tathāgatā sitaṃ pātukarontī”ti. Atha kho āyasmā ānando ekaṃsaṃ cīvaraṃ katvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – “ko nu kho, bhante, hetu, ko paccayo bhagavato sitassa pātukammāya? Na akāraṇena tathāgatā sitaṃ pātukarontī”ti. “Bhūtapubbaṃ, ānanda, imissāyeva mithilāyaṃ rājā ahosi maghadevo nāma dhammiko dhammarājā dhamme ṭhito mahārājā; dhammaṃ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca; uposathañca upavasati cātuddasiṃ pañcadasiṃ aṭṭhamiñca pakkhassa. Atha kho, ānanda, rājā maghadevo bahūnaṃ vassānaṃ bahūnaṃ vassasatānaṃ bahūnaṃ vassasahassānaṃ accayena kappakaṃ āmantesi – ‘yadā me, samma kappaka, passeyyāsi sirasmiṃ palitāni jātāni, atha me āroceyyāsī’ti. ‘Evaṃ, devā’ti kho, ānanda, kappako rañño maghadevassa paccassosi. Addasā kho, ānanda, kappako bahūnaṃ vassānaṃ bahūnaṃ vassasatānaṃ bahūnaṃ vassasahassānaṃ accayena rañño maghadevassa sirasmiṃ palitāni jātāni. Disvāna rājānaṃ maghadevaṃ etadavoca – ‘pātubhūtā kho devassa devadūtā, dissanti sirasmiṃ palitāni jātānī’ti. ‘Tena hi, samma kappaka, tāni palitāni sādhukaṃ saṇḍāsena uddharitvā mama añjalismiṃ patiṭṭhāpehī’ti. ‘Evaṃ, devā’ti kho, ānanda, kappako rañño maghadevassa paṭissutvā tāni palitāni sādhukaṃ saṇḍāsena uddharitvā rañño maghadevassa añjalismiṃ patiṭṭhāpesi.

309. “Atha kho, ānanda, rājā maghadevo kappakassa gāmavaraṃ datvā jeṭṭhaputtaṃ kumāraṃ āmantāpetvā etadavoca – ‘pātubhūtā kho me, tāta kumāra, devadūtā; dissanti sirasmiṃ palitāni jātāni; bhuttā kho pana me mānusakā kāmā; samayo dibbe kāme pariyesituṃ. Ehi tvaṃ, tāta kumāra, imaṃ rajjaṃ paṭipajja. Ahaṃ pana kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajissāmi. Tena hi, tāta kumāra, yadā tvampi passeyyāsi sirasmiṃ palitāni jātāni, atha kappakassa gāmavaraṃ datvā jeṭṭhaputtaṃ kumāraṃ sādhukaṃ rajje samanusāsitvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyāsi. Yena me idaṃ kalyāṇaṃ vattaṃ nihitaṃ anuppavatteyyāsi, mā kho me tvaṃ antimapuriso ahosi. Yasmiṃ kho, tāta kumāra, purisayuge vattamāne evarūpassa kalyāṇassa vattassa samucchedo hoti so tesaṃ antimapuriso hoti. Taṃ tāhaṃ, tāta kumāra, evaṃ vadāmi – yena me idaṃ kalyāṇaṃ vattaṃ nihitaṃ anuppavatteyyāsi, mā kho me tvaṃ antimapuriso ahosī’ti. Atha kho, ānanda, rājā maghadevo kappakassa gāmavaraṃ datvā jeṭṭhaputtaṃ kumāraṃ sādhukaṃ rajje samanusāsitvā imasmiṃyeva maghadevaambavane kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbaji. So mettāsahagatena cetasā ekaṃ disaṃ pharitvā vihāsi, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena [abyāpajjhena (sī. syā. kaṃ. pī.), abyāpajjena (ka.)] pharitvā vihāsi. Karuṇāsahagatena cetasā… muditāsahagatena cetasā… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā vihāsi, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihāsi.

“Rājā kho panānanda, maghadevo caturāsītivassasahassāni kumārakīḷitaṃ kīḷi, caturāsītivassasahassāni oparajjaṃ kāresi, caturāsītivassasahassāni rajjaṃ kāresi, caturāsītivassasahassāni imasmiṃyeva maghadevaambavane agārasmā anagāriyaṃ pabbajito brahmacariyamacari. So cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṃ maraṇā brahmalokūpago ahosi.

310. “Atha kho rañño, ānanda, maghadevassa putto bahūnaṃ vassānaṃ bahūnaṃ vassasatānaṃ bahūnaṃ vassasahassānaṃ accayena kappakaṃ āmantesi – ‘yadā me, samma kappaka, passeyyāsi sirasmiṃ palitāni jātāni, atha kho āroceyyāsī’ti. ‘Evaṃ, devā’ti kho, ānanda, kappako rañño maghadevassa puttassa paccassosi. Addasā kho, ānanda, kappako bahūnaṃ vassānaṃ bahūnaṃ vassasatānaṃ bahūnaṃ vassasahassānaṃ accayena rañño maghadevassa puttassa sirasmiṃ palitāni jātāni. Disvāna rañño maghadevassa puttaṃ etadavoca – ‘pātubhūtā kho devassa devadūtā; dissanti sirasmiṃ palitāni jātānī’ti. ‘Tena hi, samma kappaka, tāni palitāni sādhukaṃ saṇḍāsena uddharitvā mama añjalismiṃ patiṭṭhāpehī’ti. ‘Evaṃ, devā’ti kho, ānanda, kappako rañño maghadevassa puttassa paṭissutvā tāni palitāni sādhukaṃ saṇḍāsena uddharitvā rañño maghadevassa puttassa añjalismiṃ patiṭṭhāpesi.

“Atha kho, ānanda, rañño maghadevassa putto kappakassa gāmavaraṃ datvā jeṭṭhaputtaṃ kumāraṃ āmantāpetvā etadavoca – ‘pātubhūtā kho, me, tāta kumāra, devadūtā; dissanti sirasmiṃ palitāni jātāni; bhuttā kho pana me mānusakā kāmā; samayo dibbe kāme pariyesituṃ. Ehi tvaṃ, tāta kumāra, imaṃ rajjaṃ paṭipajja. Ahaṃ pana kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajissāmi. Tena hi, tāta kumāra, yadā tvampi passeyyāsi sirasmiṃ palitāni jātāni, atha kappakassa gāmavaraṃ datvā jeṭṭhaputtaṃ kumāraṃ sādhukaṃ rajje samanusāsitvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyāsi. Yena me idaṃ kalyāṇaṃ vattaṃ nihitaṃ anuppavatteyyāsi, mā kho me tvaṃ antimapuriso ahosi. Yasmiṃ kho, tāta kumāra, purisayuge vattamāne evarūpassa kalyāṇassa vattassa samucchedo hoti so tesaṃ antimapuriso hoti. Taṃ tāhaṃ, tāta kumāra, evaṃ vadāmi – yena me idaṃ kalyāṇaṃ vattaṃ nihitaṃ anuppavatteyyāsi, mā kho me tvaṃ antimapuriso ahosī’ti. Atha kho, ānanda, rañño maghadevassa putto kappakassa gāmavaraṃ datvā jeṭṭhaputtaṃ kumāraṃ sādhukaṃ rajje samanusāsitvā imasmiṃyeva maghadevaambavane kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbaji. So mettāsahagatena cetasā ekaṃ disaṃ pharitvā vihāsi, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihāsi. Karuṇāsahagatena cetasā… muditāsahagatena cetasā… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā vihāsi, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihāsi. Rañño kho panānanda, maghadevassa putto caturāsītivassasahassāni kumārakīḷitaṃ kīḷi, caturāsītivassasahassāni oparajjaṃ kāresi, caturāsītivassasahassāni rajjaṃ kāresi, caturāsītivassasahassāni imasmiṃyeva maghadevaambavane agārasmā anagāriyaṃ pabbajito brahmacariyamacari. So cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṃ maraṇā brahmalokūpago ahosi.

311. “Rañño kho panānanda, maghadevassa puttapaputtakā tassa paramparā caturāsītirājasahassāni [caturāsītikhattiyasahassāni (sī. pī.), caturāsītisahassāni (syā. kaṃ.)] imasmiṃyeva maghadevaambavane kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajiṃsu. Te mettāsahagatena cetasā ekaṃ disaṃ pharitvā vihariṃsu, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihariṃsu. Karuṇāsahagatena cetasā… muditāsahagatena cetasā… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā vihariṃsu, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihariṃsu. Caturāsītivassasahassāni kumārakīḷitaṃ kīḷiṃsu, caturāsītivassasahassāni oparajjaṃ kāresuṃ, caturāsītivassasahassāni rajjaṃ kāresuṃ, caturāsītivassasahassāni imasmiṃyeva maghadevaambavane agārasmā anagāriyaṃ pabbajitā brahmacariyamacariṃsu. Te cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṃ maraṇā brahmalokūpagā ahesuṃ. Nimi tesaṃ rājā [rājānaṃ (sī. pī.)] pacchimako ahosi dhammiko dhammarājā dhamme ṭhito mahārājā; dhammaṃ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca; uposathañca upavasati cātuddasiṃ pañcadasiṃ aṭṭhamiñca pakkhassa.

312. “Bhūtapubbaṃ, ānanda, devānaṃ tāvatiṃsānaṃ sudhammāyaṃ sabhāyaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – ‘lābhā vata, bho, videhānaṃ, suladdhaṃ vata, bho, videhānaṃ, yesaṃ nimi rājā dhammiko dhammarājā dhamme ṭhito mahārājā; dhammaṃ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca; uposathañca upavasati cātuddasiṃ pañcadasiṃ aṭṭhamiñca pakkhassā’ti. Atha kho, ānanda, sakko devānamindo deve tāvatiṃse āmantesi – ‘iccheyyātha no tumhe, mārisā, nimiṃ rājānaṃ daṭṭhun’ti? ‘Icchāma mayaṃ, mārisa, nimiṃ rājānaṃ daṭṭhun’ti. Tena kho pana, ānanda, samayena nimi rājā tadahuposathe pannarase sīsaṃnhāto [sasīsaṃ nahāto (sī.), sīsanhāto (syā. kaṃ.)] uposathiko uparipāsādavaragato nisinno hoti. Atha kho, ānanda, sakko devānamindo – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – devesu tāvatiṃsesu antarahito nimissa rañño pamukhe pāturahosi. Atha kho, ānanda, sakko devānamindo nimiṃ rājānaṃ etadavoca – ‘lābhā te, mahārāja, suladdhaṃ te, mahārāja. Devā, mahārāja, tāvatiṃsā sudhammāyaṃ sabhāyaṃ kittayamānarūpā sannisinnā – “lābhā vata, bho, videhānaṃ, suladdhaṃ vata, bho, videhānaṃ, yesaṃ nimi rājā dhammiko dhammarājā dhamme ṭhito mahārājā; dhammaṃ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca; uposathañca upavasati cātuddasiṃ pañcadasiṃ aṭṭhamiñca pakkhassā”ti. Devā te, mahārāja, tāvatiṃsā dassanakāmā. Tassa te ahaṃ, mahārāja, sahassayuttaṃ ājaññarathaṃ pahiṇissāmi; abhiruheyyāsi, mahārāja, dibbaṃ yānaṃ avikampamāno’ti. Adhivāsesi kho, ānanda, nimi rājā tuṇhībhāvena.

313. “Atha kho, ānanda, sakko devānamindo nimissa rañño adhivāsanaṃ viditvā – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – nimissa rañño pamukhe antarahito devesu tāvatiṃsesu pāturahosi. Atha kho, ānanda, sakko devānamindo mātaliṃ saṅgāhakaṃ āmantesi – ‘ehi tvaṃ, samma mātali, sahassayuttaṃ ājaññarathaṃ yojetvā nimiṃ rājānaṃ upasaṅkamitvā evaṃ vadehi – ayaṃ te, mahārāja, sahassayutto ājaññaratho sakkena devānamindena pesito; abhiruheyyāsi, mahārāja, dibbaṃ yānaṃ avikampamāno’ti. ‘Evaṃ, bhaddantavā’ti kho, ānanda, mātali saṅgāhako sakkassa devānamindassa paṭissutvā sahassayuttaṃ ājaññarathaṃ yojetvā nimiṃ rājānaṃ upasaṅkamitvā etadavoca – ‘ayaṃ te, mahārāja, sahassayutto ājaññaratho sakkena devānamindena pesito; abhiruha, mahārāja, dibbaṃ yānaṃ avikampamāno. Api ca, mahārāja, katamena taṃ nemi, yena vā pāpakammā pāpakānaṃ kammānaṃ vipākaṃ paṭisaṃvedenti, yena vā kalyāṇakammā kalyāṇakammānaṃ vipākaṃ paṭisaṃvedentī’ti? ‘Ubhayeneva maṃ, mātali, nehī’ti. Sampavesesi [sampāpesi (sī. pī.)] kho, ānanda, mātali, saṅgāhako nimiṃ rājānaṃ sudhammaṃ sabhaṃ. Addasā kho, ānanda, sakko devānamindo nimiṃ rājānaṃ dūratova āgacchantaṃ. Disvāna nimiṃ rājānaṃ etadavoca – ‘ehi kho, mahārāja. Svāgataṃ, mahārāja. Devā te dassanakāmā, mahārāja, tāvatiṃsā sudhammāyaṃ sabhāyaṃ kittayamānarūpā sannisinnā – “lābhā vata, bho, videhānaṃ, suladdhaṃ vata, bho, videhānaṃ, yesaṃ nimi rājā dhammiko dhammarājā dhamme ṭhito mahārājā; dhammaṃ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca; uposathañca upavasati cātuddasiṃ pañcadasiṃ aṭṭhamiñca pakkhassā”ti. Devā te, mahārāja, tāvatiṃsā dassanakāmā. Abhirama, mahārāja, devesu devānubhāvenā’ti. ‘Alaṃ, mārisa, tattheva maṃ mithilaṃ paṭinetu. Tathāhaṃ dhammaṃ carissāmi brāhmaṇagahapatikesu negamesu ceva jānapadesu ca; uposathañca upavasāmi cātuddasiṃ pañcadasiṃ aṭṭhamiñca pakkhassā’ti.

314. “Atha kho, ānanda, sakko devānamindo mātaliṃ saṅgāhakaṃ āmantesi – ‘ehi tvaṃ, samma mātali, sahassayuttaṃ ājaññarathaṃ yojetvā nimiṃ rājānaṃ tattheva mithilaṃ paṭinehī’ti. ‘Evaṃ, bhaddantavā’ti kho, ānanda, mātali saṅgāhako sakkassa devānamindassa paṭissutvā sahassayuttaṃ ājaññarathaṃ yojetvā nimiṃ rājānaṃ tattheva mithilaṃ paṭinesi. Tatra sudaṃ, ānanda, nimi rājā dhammaṃ carati brāhmaṇagahapatikesu negamesu ceva jānapadesu ca, uposathañca upavasati cātuddasiṃ pañcadasiṃ aṭṭhamiñca pakkhassāti. Atha kho, ānanda, nimi rājā bahūnaṃ vassānaṃ bahūnaṃ vassasatānaṃ bahūnaṃ vassasahassānaṃ accayena kappakaṃ āmantesi – ‘yadā me, samma kappaka, passeyyāsi sirasmiṃ palitāni jātāni, atha me āroceyyāsī’ti. ‘Evaṃ, devā’ti kho, ānanda, kappako nimissa rañño paccassosi. Addasā kho, ānanda, kappako bahūnaṃ vassānaṃ bahūnaṃ vassasatānaṃ bahūnaṃ vassasahassānaṃ accayena nimissa rañño sirasmiṃ palitāni jātāni. Disvāna nimiṃ rājānaṃ etadavoca – ‘pātubhūtā kho devassa devadūtā; dissanti sirasmiṃ palitāni jātānī’ti. ‘Tena hi, samma kappaka, tāni palitāni sādhukaṃ saṇḍāsena uddharitvā mama añjalismiṃ patiṭṭhāpehī’ti. ‘Evaṃ, devā’ti kho, ānanda, kappako nimissa rañño paṭissutvā tāni palitāni sādhukaṃ saṇḍāsena uddharitvā nimissa rañño añjalismiṃ patiṭṭhāpesi. Atha kho, ānanda, nimi rājā kappakassa gāmavaraṃ datvā jeṭṭhaputtaṃ kumāraṃ āmantāpetvā etadavoca – ‘pātubhūtā kho me, tāta kumāra, devadūtā; dissanti sirasmiṃ palitāni jātāni; bhuttā kho pana me mānusakā kāmā; samayo dibbe kāme pariyesituṃ. Ehi tvaṃ, tāta kumāra, imaṃ rajjaṃ paṭipajja. Ahaṃ pana kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajissāmi. Tena hi, tāta kumāra, yadā tvampi passeyyāsi sirasmiṃ palitāni jātāni, atha kappakassa gāmavaraṃ datvā jeṭṭhaputtaṃ kumāraṃ sādhukaṃ rajje samanusāsitvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyāsi. Yena me idaṃ kalyāṇaṃ vattaṃ nihitaṃ anuppavatteyyāsi, mā kho me tvaṃ antimapuriso ahosi. Yasmiṃ kho, tāta kumāra, purisayuge vattamāne evarūpassa kalyāṇassa vattassa samucchedo hoti so tesaṃ antimapuriso hoti. Taṃ tāhaṃ, tāta kumāra, evaṃ vadāmi – ‘yena me idaṃ kalyāṇaṃ vattaṃ nihitaṃ anuppavatteyyāsi, mā kho me tvaṃ antimapuriso ahosī’ti.

315. “Atha kho, ānanda, nimi rājā kappakassa gāmavaraṃ datvā jeṭṭhaputtaṃ kumāraṃ sādhukaṃ rajje samanusāsitvā imasmiṃyeva maghadevaambavane kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbaji. So mettāsahagatena cetasā ekaṃ disaṃ pharitvā vihāsi, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihāsi. Karuṇāsahagatena cetasā… muditāsahagatena cetasā… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā vihāsi, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā vihāsi. Nimi kho, panānanda, rājā caturāsītivassasahassāni kumārakīḷitaṃ kīḷi, caturāsītivassasahassāni oparajjaṃ kāresi, caturāsītivassasahassāni rajjaṃ kāresi, caturāsītivassasahassāni imasmiṃyeva maghadevaambavane agārasmā anagāriyaṃ pabbajito brahmacariyamacari. So cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṃ maraṇā brahmalokūpago ahosi. Nimissa kho panānananda, rañño kaḷārajanako nāma putto ahosi. Na so agārasmā anagāriyaṃ pabbaji. So taṃ kalyāṇaṃ vattaṃ samucchindi. So tesaṃ antimapuriso ahosi.

316. “Siyā kho pana te, ānanda, evamassa – ‘añño nūna tena samayena rājā maghadevo ahosi, yena taṃ kalyāṇaṃ vattaṃ nihitan’ti [yo taṃ kalyāṇaṃ vattaṃ nihinīti (sī.)]. Na kho panetaṃ, ānanda, evaṃ daṭṭhabbaṃ. Ahaṃ tena samayena rājā maghadevo ahosiṃ. (Ahaṃ taṃ kalyāṇaṃ vattaṃ nihiniṃ,) [( ) natthi (ka.)] mayā taṃ kalyāṇaṃ vattaṃ nihitaṃ; pacchimā janatā anuppavattesi. Taṃ kho panānanda, kalyāṇaṃ vattaṃ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva brahmalokūpapattiyā. Idaṃ kho panānanda, etarahi mayā kalyāṇaṃ vattaṃ nihitaṃ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. Katamañcānanda, etarahi mayā kalyāṇaṃ vattaṃ nihitaṃ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. Idaṃ kho, ānanda, etarahi mayā kalyāṇaṃ vattaṃ nihitaṃ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. Taṃ vo ahaṃ, ānanda, evaṃ vadāmi – ‘yena me idaṃ kalyāṇaṃ vattaṃ nihitaṃ anuppavatteyyātha, mā kho me tumhe antimapurisā ahuvattha’. Yasmiṃ kho, ānanda, purisayuge vattamāne evarūpassa kalyāṇassa vattassa samucchedo hoti so tesaṃ antimapuriso hoti. Taṃ vo ahaṃ, ānanda, evaṃ vadāmi – ‘yena me idaṃ kalyāṇaṃ vattaṃ nihitaṃ anuppavatteyyātha, mā kho me tumhe antimapurisā ahuvatthā’”ti.

Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.

Maghadevasuttaṃ niṭṭhitaṃ tatiyaṃ.

☸---------------------------------------------------------------------

第八三 大天捺林经 Maghadevasuttaṃ

我是这样听说的。

有一个时候，世尊住在弥萨罗的大天捺林。当时，世尊在某个地方脸上现出微笑。那时，尊者阿难心想：

“是什么原因，是什么缘由，世尊脸上现出微笑呢？如来不会无缘无故现出微笑。”这时，尊者阿难

偏袒一肩，向世尊合掌说：“世尊！是什么原因，是什么缘由，世尊现出微笑呢？如来不会无缘无故现出微笑。”

“阿难！过去，就在这弥萨罗有一位名叫大天的国王。他是如法的法王，是立于正法的大王，

（他使）婆罗门、居士、城市和地方的民众都奉行正法。并且在半个月的第十四日、第十五日、第八日举行布萨。

阿难！那时，大天王经过了许多年，许多百年，许多千年后，对理发师说：‘喂，理发师！你如果看到我头上长出了白发，

那时就告诉我。’‘遵命，大王！’阿难！理发师回答了大天王。阿难！理发师经过了许多年，许多百年，

许多千年后，看到大天王的头上长出了白发。看到后，就对大天王说：‘大王的“天使”已经出现了，

看到头上长出白发了。’‘那么，喂，理发师，你用镊子小心地拔下那些白发，

放在我的手掌里。’‘遵命，大王！’阿难！理发师听从了大天王的吩咐，用镊子小心地拔下那些白发，

放在大天王的手掌里。”

“那时，阿难！大天王赏赐给理发师一个上好的村庄，并叫来长子太子，对他说：

‘亲爱的太子！我的“天使”已经出现了；我看到头上长出白发了；我已经享受了人间的各种欲望；

现在是寻求天上各种欲望的时候了。来吧，亲爱的太子，你来接管这个国家。我将剃除须发，

穿上袈裟衣，从在家的生活走向无家的生活而出家。那么，亲爱的太子，当你也看到

头上长出白发时，那时就赏赐给理发师一个上好的村庄，妥善地将国家托付给你的长子太子，

然后剃除须发，穿上袈裟衣，从在家的生活走向无家的生活而出家。

你应当继续传承我所立下的这个善好的传统，不要让你成为我的（这个传统的）最后一代人。

因为，亲爱的太子！在任何一代人中，如果像这样善好的传统中断了，

那个人就是他们（这一脉）的最后一代人。所以我这样对你说，亲爱的太子：

继续传承我所立下的这个善好的传统，不要让你成为我的（这个传统的）最后一代人。’

那时，阿难！大天王赏赐给理发师一个上好的村庄，妥善地将国家托付给长子太子，

就在这个大天捺林里剃除须发，穿上袈裟衣，从在家的生活走向无家的生活而出家。

他以与慈俱存的心，遍满一个方向而住，同样地（遍满）第二方、第三方、第四方；

像这样，向上、向下、横向、遍及一切处、一切方所，以广大、无量、无怨、无害的与慈俱存的心，

遍满整个世界而住。以与悲俱存的心……以与喜俱存的心……

以与舍俱存的心，遍满一个方向而住，同样地（遍满）第二方、第三方、第四方；

像这样，向上、向下、横向、遍及一切处、一切方所，以广大、无量、无怨、无害的与舍俱存的心，

遍满整个世界而住。

“而且，阿难！大天王有八万四千年享受了童子时期的游戏，八万四千年做了副王，

八万四千年做了国王，八万四千年就在这个大天捺林里，从在家的生活走向无家的生活而出家，

修行梵行。他修习了四梵住，身体败坏、命终之后，往生到了梵天界。

“那时，阿难！大天王的儿子（国王）在许多年，许多百年，许多千年之后，对理发师说：

‘喂，理发师！你如果看到我头上长出了白发，那时就告诉我。’‘遵命，大王！’阿难！理发师回答了大天王的儿子（国王）。

阿难！理发师经过了许多年，许多百年，许多千年之后，看到大天王的儿子（已成为国王）头上长出了白发。

看到后，就对大天王的儿子（已成为国王）说：‘大王的“天使”已经出现了，看到头上长出白发了。’

‘那么，喂，理发师，你用镊子小心地拔下那些白发，放在我的手掌里。’

‘遵命，大王！’阿难！理发师听从了大天王的儿子（已成为国王）的吩咐，用镊子小心地拔下那些白发，

放在国王的手掌里。

“那时，阿难！大天王的儿子（已成为国王）赏赐给理发师一个上好的村庄，并叫来长子太子，对他说：

‘亲爱的太子！我的“天使”已经出现了；我看到头上长出白发了；我已经享受了人间的各种欲望；

现在是寻求天上各种欲望的时候了。来吧，亲爱的太子，你来接管这个国家。

我将剃除须发，穿上袈裟衣，从在家的生活走向无家的生活而出家。

那么，亲爱的太子，当你也看到头上长出白发时，那时就赏赐给理发师一个上好的村庄，

妥善地将国家托付给你的长子太子，然后剃除须发，穿上袈裟衣，

从在家的生活走向无家的生活而出家。你应当继续传承我（父王）所立下的这个善好的传统，

不要让你成为我的（这个传统的）最后一代人。因为，亲爱的太子！在任何一代人中，

如果像这样善好的传统中断了，那个人就是他们（这一脉）的最后一代人。

所以我这样对你说，亲爱的太子：继续传承我（父王）所立下的这个善好的传统，

不要让你成为我的（这个传统的）最后一代人。’

那时，阿难！大天王的儿子（已成为国王）赏赐给理发师一个上好的村庄，妥善地将国家托付给长子太子，

就在这个大天捺林里剃除须发，穿上袈裟衣，从在家的生活走向无家的生活而出家。

他以与慈俱存的心……以与悲俱存的心……以与喜俱存的心……

以与舍俱存的心，遍满一个方向而住，同样地（遍满）第二方、第三方、第四方；

像这样，向上、向下、横向、遍及一切处、一切方所，以广大、无量、无怨、无害的与舍俱存的心，

遍满整个世界而住。而且，阿难！大天王的儿子（已成为国王）有八万四千年享受了童子时期的游戏……（省略）……

身体败坏、命终之后，往生到了梵天界。

“阿难！大天王的子孙后代，在他之后，共有八万四千代国王，

都在这个大天捺林里剃除须发，穿上袈裟衣，从在家的生活走向无家的生活而出家。

他们以与慈俱存的心……以与悲俱存的心……以与喜俱存的心……

以与舍俱存的心，遍满一个方向而住。同样地（遍满）第二方、第三方、第四方；

像这样，向上、向下、横向、遍及一切处、一切方所，以广大、无量、无怨、无害的与舍俱存的心，

遍满整个世界而住。他们有八万四千年享受了童子时期的游戏……（省略）……

身体败坏、命终之后，都往生到了梵天界。

他们这一系国王中最后的一位是名叫尼弥（Nimi）的国王，他是一位如法的法王，是立于正法的大王；

（他使）婆罗门、居士、城市和地方的民众都奉行正法。并且在半个月的第十四日、第十五日、第八日举行布萨。

“阿难！过去，三十三天的天神们在善法讲堂集会坐在一起时，

出现了这样的谈话：‘啊，维德哈（Videha）人真有福报！啊，维德哈人真幸运！

他们的国王尼弥是如法的法王，是立于正法的大王；（他使）婆罗门、居士、城市和地方的民众

都奉行正法。并且在半个月的第十四日、第十五日、第八日举行布萨。’

那时，阿难！天帝释对三十三天的天神们说：‘各位贤友！你们想见尼弥王吗？’

‘贤友！我们想见尼弥王。’那时，阿难！正好是十五日的布萨日，尼弥王洗了头，

受持斋戒，坐在华丽宫殿的顶层。那时，阿难！天帝释——就像强壮有力的人伸直弯曲的手臂，

或弯曲伸直的手臂那样快——在三十三天消失，出现在尼弥王的面前。

那时，阿难！天帝释对尼弥王说：‘大王！您有福报！大王！您真幸运！

大王！三十三天的天神们在善法讲堂集会坐着称赞您说：“啊，维德哈人真有福报！

啊，维德哈人真幸运！他们的国王尼弥是如法的法王，是立于正法的大王；

（他使）婆罗门、居士、城市和地方的民众都奉行正法。并且在半个月的

第十四日、第十五日、第八日举行布萨。”大王！三十三天的天神们想见您。

大王！我将派一辆千匹骏马所拉的宝车给您；大王！请不要犹豫，登上这天界的车乘吧！’

阿难！尼弥王默然同意了。

“那时，阿难！天帝释知道尼弥王同意了——就像强壮有力的人伸直弯曲的手臂，

或弯曲伸直的手臂那样快——在尼弥王的面前消失，出现在三十三天。

那时，阿难！天帝释对御者摩他利（Mātali）说：‘来，贤友摩他利，套好千匹骏马所拉的宝车，

到尼弥王那里去，这样说：“大王！这辆千匹骏马所拉的宝车是天帝释派来的；

大王！请不要犹豫，登上这天界的车乘吧！”’‘遵命，贤者！’阿难！御者摩他利回答天帝释后，

套好千匹骏马所拉的宝车，到尼弥王那里去，这样说：‘大王！这辆千匹骏马所拉的宝车是天帝释派来的；

请登上吧，大王！不要犹豫，登上这天界的车乘。还有，大王！您想让我带您走哪条路呢？

是走那些造作恶业者感受恶业果报的路，还是走那些造作善业者感受善业果报的路？’

‘摩他利！两条路都带我去看看。’阿难！御者摩他利将尼弥王带到了善法讲堂。

阿难！天帝释远远地看见尼弥王到来。看到后，对尼弥王说：‘来吧，大王！欢迎您，大王！

大王！三十三天的天神们想见您，他们在善法讲堂集会坐着称赞您说：

“啊，维德哈人真有福报！啊，维德哈人真幸运！他们的国王尼弥是如法的法王，

是立于正法的大王；（他使）婆罗门、居士、城市和地方的民众都奉行正法。

并且在半个月的第十四日、第十五日、第八日举行布萨。”大王！三十三天的天神们想见您。

大王！请在天界以天神的威力享受快乐吧！’‘够了，贤友！请把我送回弥萨罗去吧。

我要在那里（使）婆罗门、居士、城市和地方的民众奉行正法，并且在半个月的

第十四日、第十五日、第八日举行布萨。’

“那时，阿难！天帝释对御者摩他利说：‘来，贤友摩他利，套好千匹骏马所拉的宝车，

把尼弥王送回弥萨罗去吧。’‘遵命，贤者！’阿难！御者摩他利回答天帝释后，

套好千匹骏马所拉的宝车，将尼弥王送回了弥萨罗。阿难！尼弥王就在那里

（使）婆罗门、居士、城市和地方的民众奉行正法，并且在半个月的第十四日、第十五日、

第八日举行布萨。

那时，阿难！尼弥王经过了许多年，许多百年，许多千年之后，对理发师说：

‘喂，理发师！你如果看到我头上长出了白发，那时就告诉我。’‘遵命，大王！’阿难！理发师回答了尼弥王。

阿难！理发师经过了许多年，许多百年，许多千年之后，看到尼弥王的头上长出了白发。

看到后，对尼弥王说：‘大王的“天使”已经出现了，看到头上长出白发了。’

‘那么，喂，理发师，你用镊子小心地拔下那些白发，放在我的手掌里。’

‘遵命，大王！’阿难！理发师听从了尼弥王的吩咐，用镊子小心地拔下那些白发，

放在尼弥王的手掌里。那时，阿难！尼弥王赏赐给理发师一个上好的村庄，

并叫来长子太子，对他说：‘亲爱的太子！我的“天使”已经出现了；我看到头上长出白发了；

我已经享受了人间的各种欲望；现在是寻求天上各种欲望的时候了。来吧，亲爱的太子，

你来接管这个国家。我将剃除须发，穿上袈裟衣，从在家的生活走向无家的生活而出家。

那么，亲爱的太子，当你也看到头上长出白发时，那时就赏赐给理发师一个上好的村庄，

妥善地将国家托付给你的长子太子，然后剃除须发，穿上袈裟衣，

从在家的生活走向无家的生活而出家。你应当继续传承我所立下的这个善好的传统，

不要让你成为我的（这个传统的）最后一代人。因为，亲爱的太子！在任何一代人中，

如果像这样善好的传统中断了，那个人就是他们（这一脉）的最后一代人。

所以我这样对你说，亲爱的太子：继续传承我所立下的这个善好的传统，

不要让你成为我的（这个传统的）最后一代人。’

“那时，阿难！尼弥王赏赐给理发师一个上好的村庄，妥善地将国家托付给长子太子，

就在这个大天捺林里剃除须发，穿上袈裟衣，从在家的生活走向无家的生活而出家。

他以与慈俱存的心……以与悲俱存的心……以与喜俱存的心……

以与舍俱存的心，遍满一个方向而住，同样地（遍满）第二方、第三方、第四方；

像这样，向上、向下、横向、遍及一切处、一切方所，以广大、无量、无怨、无害的与舍俱存的心，

遍满整个世界而住。而且，阿难！尼弥王有八万四千年享受了童子时期的游戏，

八万四千年做了副王，八万四千年做了国王，八万四千年就在这个大天捺林里，

从在家的生活走向无家的生活而出家，修行梵行。他修习了四梵住，

身体败坏、命终之后，往生到了梵天界。

然而，阿难！尼弥王有一个名叫伽罗罗伽那迦（Kaḷārajanaka）的儿子。他没有从在家的生活出家成为无家的生活，

他中断了那个善好的传统。他是他们（这一脉）的最后一代人。

“阿难！你可能会这样想：‘那时立下那个善好传统的大天王，一定是另一个人吧？’

但不应该这样看，阿难！那时的大天王，就是我自己。（我立下了那个善好的传统。）

那个善好的传统是由我立下的；后代的人们传承了它。然而，阿难！

那个善好的传统并不能导向厌离、离贪、寂灭、平静、神通智慧、正等觉、涅槃，

它最多只能让人往生到梵天界。而现在，阿难！我所立下的这个善好的传统，

则完全导向厌离、离贪、寂灭、平静、神通智慧、正等觉、涅槃。

阿难！现在我所立下的这个善好的传统，是怎样的，能完全导向厌离、离贪、寂灭、平静、

神通智慧、正等觉、涅槃呢？这正是八支圣道，也就是：正见、正思维、正语、正业、

正命、正精进、正念、正定。阿难！这就是现在我所立下的善好的传统，

能完全导向厌离、离贪、寂灭、平静、神通智慧、正等觉、涅槃。

阿难！我对你们这样说：‘你们要继续传承我所立下的这个善好的传统，不要让你们成为我的（这个传统的）最后一代人。’

阿难！在任何一代人中，如果像这样善好的传统中断了，那个人就是他们（这一脉）的最后一代人。

阿难！我对你们这样说：‘你们要继续传承我所立下的这个善好的传统，不要让你们成为我的（这个传统的）最后一代人。’”

世尊说完这番话。尊者阿难心满意足，欢喜地信受世尊所说的话。

大天捺林经第三 终。

☸---------------------------------------------------------------------

第八四 摩偷罗经 Madhurasuttaṃ

我是这样听说的。

有一个时候，尊者大迦旃延住在摩偷罗的君达园。摩偷罗王阿万提普陀听到了这样的传闻：

“沙门迦旃延住在摩偷罗的君达园。那位尊者迦旃延享有这样的好名声，即：他是智者、贤者、

聪明、多闻、言谈精彩、辩才善巧、年长且是阿罗汉。能够见到这样的阿罗汉，真是幸运。”

于是，摩偷罗王阿万提普陀准备了许多华丽的车乘，自己乘坐一辆华丽的车，带着许多华丽的车乘，

以国王的盛大威仪，离开摩偷罗去拜见尊者大迦旃延。乘车到了路的尽头，便下车步行，

前往尊者大迦旃延的住处。到了之后，与尊者大迦旃延互相问候，说了些友善、值得记忆的话后，

在一旁坐下。坐在一旁的摩偷罗王阿万提普陀对尊者大迦旃延说：“尊者迦旃延！婆罗门们这样说：

‘只有婆罗门是最高贵的种姓，其他的种姓都是低劣的。只有婆罗门是白色的（纯净的），其他的是黑色的（不纯净的）。

只有婆罗门能清净，非婆罗门则不能。只有婆罗门是梵天真正的儿子，是从梵天的口中生出的，是梵天所生的，

是梵天创造的，是梵天的继承人。’尊者迦旃延对此有何看法？请开示。”

“大王！‘只有婆罗门是最高贵的种姓，其他的种姓都是低劣的。只有婆罗门是白色的，其他的是黑色的。

只有婆罗门能清净，非婆罗门则不能。只有婆罗门是梵天真正的儿子，是从梵天的口中生出的，是梵天所生的，

是梵天创造的，是梵天的继承人。’这只是世间的传言。大王！‘只有婆罗门是最高贵的种姓，

其他的种姓都是低劣的……乃至……是梵天的继承人。’这不过是世间的传言，

通过下面的道理就可以知道。大王！您认为如何？假使一位刹帝利因为财富、米谷、金银而富裕，

其他的刹帝利也会对他：早起、晚睡、听从吩咐、做他喜欢的事、对他说喜爱的话语吗？

婆罗门、吠舍、首陀等人也会对他早起、晚睡、听从吩咐、做他喜欢的事、对他说喜爱的话语吗？”

“尊者迦旃延！假使一位刹帝利因为财富、米谷、金银而富裕，其他的刹帝利也会对他早起、晚睡、

听从吩咐、做他喜欢的事、对他说喜爱的话语。婆罗门、吠舍、首陀等人也会对他早起……

乃至……对他说喜爱的话语。”

“大王！您认为如何？假使一位婆罗门因为财富、米谷、金银而富裕。其他的婆罗门也会

对他：早起、晚睡、听从吩咐、做他喜欢的事、对他说喜爱的话语吗？吠舍、首陀、

刹帝利等人也会对他早起……乃至……对他说喜爱的话语吗？”

“尊者迦旃延！假使一位婆罗门因为财富、米谷、金银而富裕，其他的婆罗门也会对他早起、晚睡、

听从吩咐、做他喜欢的事、对他说喜爱的话语。吠舍、首陀、刹帝利等人也会早起……乃

至……对他说喜爱的话语。”

“大王！您认为如何？假使一位吠舍因为财富、米谷、金银而富裕，其他的吠舍也会对他

早起、晚睡、听从吩咐、做他喜欢的事、对他说喜爱的话语吗？首陀、刹帝利、婆罗门

等人也会对他早起、晚睡、听从吩咐、做他所愿的事、对他说喜爱的话语吗？”

“尊者迦旃延！假使一位吠舍因为财富、米谷、金银而富裕，其他的吠舍也会对他早起、晚睡、

听从吩咐、做他所愿的事。首陀、刹帝利、婆罗门等人也会对他早起……乃至……对

他说喜爱的话语。”

“大王！您认为如何？假使一位首陀因为财富、米谷、金银而富裕，其他的首陀也会对他早

起、晚睡、听从吩咐、做他喜欢的事、对他说喜爱的话语吗？刹帝利、婆罗门、吠舍等

人也会对他早起晚睡……乃至……对他说喜爱的话语吗？”

“尊者迦旃延！假使一位首陀因为财富、米谷、金银而富裕，其他的首陀也会对他早起、晚睡、

听从吩咐、做他喜欢的事、对他说喜爱的话语。刹帝利、婆罗门、吠舍等人也会对他早起……

乃至……对他说喜爱的话语。”

“大王！您认为如何？如果这样的话，那么这四个种姓是平等的呢？还是不平等呢？

或者您对此是怎么想的呢？”

“尊者迦旃延！确实如此，这四个种姓是平等的。对于他们，我看不出有任何的差别。”

“大王！凭借这个道理，就可以知道：‘只有婆罗门是最高贵的种姓。其他的种姓是低劣的……

乃至……梵天的继承人。’这不过是世间的传言。

大王！您认为如何？如果这里有一个刹帝利，杀生、不与取（偷盗）、行邪淫、说妄语、

说离间语、说粗恶语、说无益语、有贪欲、有瞋恚心、有邪见，他身体败坏、命终之后，

会投生到恶处、恶趣、堕处、地狱吗？还是不会呢？您对此是怎么想的呢？”

“尊者迦旃延！刹帝利如果杀生、不与取、行邪淫、说妄语、说离间语、

说粗恶语、说无益语、有贪欲、有瞋恚心、有邪见，他身体败坏、命终之后，会投生到恶处、

恶趣、堕处、地狱。我是这样认为的，而且，这是我从阿罗汉那里听说的。”

“善哉！善哉！大王！您这样认为，确实很好，您从阿罗汉那里听说，也确实很好。

大王！您认为如何？如果这里有一个婆罗门……（省略）……如果这里有一个吠舍……（省略）……如果这里有一个首陀，

杀生、不与取……乃至……有邪见，他身体败坏、命终之后，会投生到恶处、恶趣、

堕处、地狱吗？还是不会呢？您对此是怎么想的呢？”

“尊者迦旃延！首陀如果杀生、不与取……乃至……有邪见，他身体败坏、命终之后，

我认为会投生到恶处、恶趣、堕处、地狱，而且，这是我从阿罗汉那里听说的。”

“善哉！善哉！大王！您这样认为，确实很好。您从阿罗汉那里听说，也确实很好。

大王！您认为如何？如果这样的话，那么这四个种姓是平等的呢？还是不平等呢？或者您对此是怎么想的呢？”

“尊者迦旃延！确实如此，这四个种姓是平等的。对于他们，我看不出有任何的差别。”

“大王！凭借这个道理可知：‘只有婆罗门是最高贵的种姓，其他的种姓是低劣的……

乃至……梵天的继承人。’这不过是世间的传言而已。

大王！您认为如何？如果这里有一个刹帝利，不杀生、不偷盗、不邪淫、不说妄语、

不两舌、不恶口、不绮语、无贪欲、无瞋恚心、有正见，他身体败坏、命终之后，

会投生到善趣、天界吗？还是不会呢？您对此是怎么想的呢？”

“尊者迦旃延！即使是刹帝利，如果不杀生、不偷盗……乃至……有正见，他身体败坏、命终

之后，会投生到善趣、天界，我是这样认为的，而且，这是我从阿罗汉那里听说的。”

“善哉！善哉！大王！您这样认为，确实很好。您从阿罗汉那里听说，也确实很好。

大王！您认为如何？如果这里有一个婆罗门、有一个吠舍、有一个首陀，不杀生、不偷盗……

乃至……有正见，他身体败坏、命终之后，会投生到善趣、天界吗？还是不会呢？

您对此是怎么想的呢？”

“尊者迦旃延！首陀等人如果不杀生、不偷盗……乃至……有正见，他身体败坏、命终

之后，会投生到善趣、天界，我是这样认为的，而且，这是我从阿罗汉那里听说的。”

“善哉！善哉！大王！您这样认为，确实很好。您从阿罗汉那里听说，也确实很好。

大王！您认为如何？如果这样的话，那么这四个种姓是平等的呢？还是不平等呢？您对此

是怎么想的呢？”

“尊者迦旃延！确实如此，这四个种姓是平等的。对于他们，我看不出有任何的差别。”

“大王！凭借这个道理可知：‘只有婆罗门是最高贵的种姓，其他的种姓是低劣的……

乃至……梵天的继承人。’这不过是世间的传言而已。

大王！您认为如何？如果这里有一个刹帝利，挖墙洞偷盗、抢劫、入室抢劫、拦路抢劫，

或者与他人妻子私通。如果您的部下抓住他，带到您面前说：‘大王！这是冒犯您的罪人。’

请大王按您的意愿处罚他，您会如何处置他呢？”

“尊者迦旃延！我会判处他死刑、没收财产、流放，或者根据罪行轻重处以相应的刑罚。

为什么呢？尊者迦旃延！因为他以前所具有的‘刹帝利’的身份已经消失了，现在只被称为盗贼。”

“大王！您认为如何？如果这里有一个婆罗门、有一个吠舍、有一个首陀，挖墙洞偷盗……

乃至……与他人妻子私通，您的部下抓住他们带到您面前……（省略）……您会如何处置他们呢？”

“尊者迦旃延！我也会判处他们死刑、没收财产……（省略）……因为他以前所具有的‘首陀’的身份已经消失了，现在只被称为盗贼。”

“大王！您认为如何？如果这样的话，那么这四个种姓是平等的呢？还是不平等呢？或者您

对此是怎么想的呢？”

“尊者迦旃延！确实如此，这四个种姓是平等的，对于他们我看不出有任何差别。”

“大王！凭借这个道理，就可以知道：‘只有婆罗门是最高贵的种姓，其他的种姓是低劣的……乃

至……梵天的继承人。’这不过是世间的传言而已。

大王！您认为如何？如果这里有一个刹帝利，剃除须发、身穿袈裟衣、从在家的生活走向无家的生活而出家，

他远离杀生、远离偷盗、远离妄语、夜不食（过午不食）、一日一食、修梵行、持守戒律、

奉行善法，您会如何对待他呢？”

“尊者迦旃延！我会向他礼敬、起立迎接、请他就座、供养衣服、饮食、卧具、

医药等生活必需品，并依法给予他保护和照料。为什么呢？尊者迦旃延！因为他以前

‘刹帝利’的身份已经消失了，现在被称为沙门。”

“大王！您认为如何？如果这里有一个婆罗门、有一个吠舍、有一个首陀，剃除须发、身穿袈裟衣、

从在家的生活走向无家的生活而出家，远离杀生、远离偷盗、远离妄语、成为一日一食者、

修梵行、持守戒律、奉行善法，您会如何对待他们呢？”

“尊者迦旃延！我也会向他们礼敬、起立迎接……（省略）……因为他以前‘首陀’的身份已经消失了，现在被称为沙门。”

“大王！您认为如何？如果这样的话，那么这四个种姓是平等的呢？还是不平等呢？您就

此是怎么想的呢？”

“尊者迦旃延！确实如此，这四个种姓是平等的，对于他们我看不出有任何的差别。”

“大王！凭借这个道理就可以知道：‘只有婆罗门是最高贵的种姓，其他的种姓是低劣的……乃至

……梵天的继承人。’这不过是世间的传言而已。”

听到这里，摩偷罗王阿万提普陀对尊者大迦旃延说：“太好了！尊者迦旃延！太好了！

尊者迦旃延！就好比：将倒下的人扶起；将遮蔽的东西揭开；给迷路的人指明道路；

在黑暗中举起油灯，让有眼睛的人能看见各种东西。同样地，尊者迦旃延用种种善巧的方法，

阐明了法。我皈依尊者迦旃延，皈依法，皈依僧伽。尊者迦旃延！从今天起，

请接受我为终身皈依的优婆塞。”

“大王！请不要皈依我，您应当皈依我所皈依的那位世尊。”

“尊者迦旃延！那么，那位应供、正等觉者的世尊，现在住在哪里呢？”

“大王！那位应供、正等觉者的世尊，现在已经般涅槃了。”

“尊者迦旃延！如果我听说那位世尊在十由旬远的地方，我愿意走十由旬去见那位应供、

正等觉者的世尊。尊者迦旃延！如果我听说那位世尊在二十由旬、三十由旬、四十由旬、

五十由旬远的地方，我也愿意走那么远去。尊者迦旃延！即使在一百由旬远的地方，

如果我听说那位世尊在那里，为了见那位世尊，我也愿意走一百由旬。

尊者迦旃延！既然那位世尊已经般涅槃了，那么我就皈依那位已经般涅槃的世尊，皈依

法、皈依僧伽。尊者迦旃延！从今天起，请接受我为终身皈依的优婆塞。”

摩偷罗经第四 终。

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《2》Majjhimapaṇṇāsapāḷi 中分五十经篇 (MN 51-100, 1-486)/4. Rājavagga 王品 (MN 81-90, 282-382)”

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【经名】 4.5 Bodhirājakumārasutta 菩提王子经 (MN 85, 324-346)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Bodhirājakumārasuttaṃ

324. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye. Tena kho pana samayena bodhissa rājakumārassa kokanado [kokanudo (syā. kaṃ. ka.)] nāma pāsādo acirakārito hoti anajjhāvuṭṭho samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. Atha kho bodhi rājakumāro sañjikāputtaṃ māṇavaṃ āmantesi – “ehi tvaṃ, samma sañjikāputta, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vanda, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha – ‘bodhi, bhante, rājakumāro bhagavato pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’ti. Evañca vadehi – ‘adhivāsetu kira, bhante, bhagavā bodhissa rājakumārassa svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’”ti. “Evaṃ, bho”ti kho sañjikāputto māṇavo bodhissa rājakumārassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sañjikāputto māṇavo bhagavantaṃ etadavoca – “bodhi kho [bodhi bho gotama (sī. syā. kaṃ. pī.)] rājakumāro bhoto gotamassa pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati. Evañca vadeti – ‘adhivāsetu kira bhavaṃ gotamo bodhissa rājakumārassa svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho sañjikāputto māṇavo bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā yena bodhi rājakumāro tenupasaṅkami; upasaṅkamitvā bodhiṃ rājakumāraṃ etadavoca – “avocumha bhoto vacanena taṃ bhavantaṃ gotamaṃ – ‘bodhi kho rājakumāro bhoto gotamassa pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati. Evañca vadeti – adhivāsetu kira bhavaṃ gotamo bodhissa rājakumārassa svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’ti. Adhivuṭṭhañca pana samaṇena gotamenā”ti.

325. Atha kho bodhi rājakumāro tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā, kokanadañca pāsādaṃ odātehi dussehi santharāpetvā yāva pacchimasopānakaḷevarā [kaḷebarā (sī.)], sañjikāputtaṃ māṇavaṃ āmantesi – “ehi tvaṃ, samma sañjikāputta, yena bhagavā tenupasaṅkama; upasaṅkamitvā bhagavato kālaṃ ārocehi – ‘kālo, bhante, niṭṭhitaṃ bhattan’”ti. “Evaṃ, bho”ti kho sañjikāputto māṇavo bodhissa rājakumārassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato kālaṃ ārocesi – “kālo, bho gotama, niṭṭhitaṃ bhattan”ti. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena bodhissa rājakumārassa nivesanaṃ tenupasaṅkami. Tena kho pana samayena bodhi rājakumāro bahidvārakoṭṭhake ṭhito hoti bhagavantaṃ āgamayamāno. Addasā kho bodhi rājakumāro bhagavantaṃ dūratova āgacchantaṃ. Disvāna paccuggantvā bhagavantaṃ abhivādetvā purakkhatvā yena kokanado pāsādo tenupasaṅkami. Atha kho bhagavā pacchimaṃ sopānakaḷevaraṃ nissāya aṭṭhāsi. Atha kho bodhi rājakumāro bhagavantaṃ etadavoca – “abhiruhatu [abhirūhatu (syā. kaṃ. pī.) akkamatu (cūḷava. 268)], bhante, bhagavā dussāni, abhiruhatu sugato dussāni; yaṃ mama assa dīgharattaṃ hitāya sukhāyā”ti. Evaṃ vutte, bhagavā tuṇhī ahosi. Dutiyampi kho…pe… tatiyampi kho bodhi rājakumāro bhagavantaṃ etadavoca – “abhiruhatu, bhante, bhagavā. Dussāni, abhiruhatu sugato dussāni; yaṃ mama assa dīgharattaṃ hitāya sukhāyā”ti.

326. Atha kho bhagavā āyasmantaṃ ānandaṃ apalokesi. Atha kho āyasmā ānando bodhiṃ rājakumāraṃ etadavoca – “saṃharatu, rājakumāra, dussāni; na bhagavā celapaṭikaṃ [celapattikaṃ (sī. pī.)] akkamissati. Pacchimaṃ janataṃ tathāgato anukampatī”ti [apaloketīti (sabbattha)]. Atha kho bodhi rājakumāro dussāni saṃharāpetvā uparikokanadapāsāde [uparikokanade pāsāde (sī. pī. vinayeca), uparikokanade (syā. kaṃ.)] āsanāni paññapesi. Atha kho bhagavā kokanadaṃ pāsādaṃ abhiruhitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena. Atha kho bodhi rājakumāro buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho bodhi rājakumāro bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho bodhi rājakumāro bhagavantaṃ etadavoca – “mayhaṃ kho, bhante, evaṃ hoti – ‘na kho sukhena sukhaṃ adhigantabbaṃ, dukkhena kho sukhaṃ adhigantabban’”ti.

327. “Mayhampi kho, rājakumāra, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – ‘na kho sukhena sukhaṃ adhigantabbaṃ, dukkhena kho sukhaṃ adhigantabban’ti. So kho ahaṃ, rājakumāra, aparena samayena daharova samāno susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā akāmakānaṃ mātāpitūnaṃ assumukhānaṃ rudantānaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajiṃ. So evaṃ pabbajito samāno kiṃkusalagavesī [kiṃkusalaṃgavesī (ka.)] anuttaraṃ santivarapadaṃ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ – ‘icchāmahaṃ, āvuso kālāma, imasmiṃ dhammavinaye brahmacariyaṃ caritun’ti. Evaṃ vutte, rājakumāra, āḷāro kālāmo maṃ etadavoca – ‘viharatāyasmā, tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti. So kho ahaṃ, rājakumāra, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ. So kho ahaṃ, rājakumāra, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi, theravādañca jānāmi passāmīti ca paṭijānāmi, ahañceva aññe ca. Tassa mayhaṃ, rājakumāra, etadahosi – ‘na kho āḷāro kālāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti; addhā āḷāro kālāmo imaṃ dhammaṃ jānaṃ passaṃ viharatī’ti.

“Atha khvāhaṃ, rājakumāra, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ – ‘kittāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti [upasampajja pavedesīti (sī. syā. kaṃ. pī.)]? Evaṃ vutte, rājakumāra, āḷāro kālāmo ākiñcaññāyatanaṃ pavedesi. Tassa mayhaṃ, rājakumāra, etadahosi – ‘na kho āḷārasseva kālāmassa atthi saddhā, mayhaṃpatthi saddhā; na kho āḷārasseva kālāmassa atthi vīriyaṃ…pe… sati… samādhi… paññā, mayhaṃpatthi paññā. Yaṃnūnāhaṃ yaṃ dhammaṃ āḷāro kālāmo sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti tassa dhammassa sacchikiriyāya padaheyyan’ti. So kho ahaṃ, rājakumāra, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ. Atha khvāhaṃ, rājakumāra, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ – ‘ettāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti? ‘Ettāvatā kho ahaṃ, āvuso, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemī’ti. ‘Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmī’ti. ‘Lābhā no, āvuso, suladdhaṃ no, āvuso, ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma. Iti yāhaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemi, taṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi. Yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi, tamahaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemi. Iti yāhaṃ dhammaṃ jānāmi taṃ tvaṃ dhammaṃ jānāsi; yaṃ tvaṃ dhammaṃ jānāsi tamahaṃ dhammaṃ jānāmi. Iti yādiso ahaṃ, tādiso tuvaṃ; yādiso tuvaṃ tādiso ahaṃ. Ehi dāni, āvuso, ubhova santā imaṃ gaṇaṃ pariharāmā’ti. Iti kho, rājakumāra, āḷāro kālāmo ācariyo me samāno (attano) [( ) natthi (sī. syā. kaṃ. pī.)] antevāsiṃ maṃ samānaṃ attanā [attano (sī. pī.)] samasamaṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi. Tassa mayhaṃ, rājakumāra, etadahosi – ‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti. So kho ahaṃ, rājakumāra, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.

328. “So kho ahaṃ, rājakumāra, kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena udako [uddako (sī. syā. kaṃ. pī.)] rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ – ‘icchāmahaṃ, āvuso [āvuso rāma (sī. syā. kaṃ. ka.) passa ma. ni. 1.278 pāsarāsisutte], imasmiṃ dhammavinaye brahmacariyaṃ caritun’ti. Evaṃ vutte, rājakumāra, udako rāmaputto maṃ etadavoca – ‘viharatāyasmā, tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti. So kho ahaṃ, rājakumāra, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ. So kho ahaṃ, rājakumāra, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi, theravādañca jānāmi passāmīti ca paṭijānāmi, ahañceva aññe ca. Tassa mayhaṃ, rājakumāra, etadahosi – ‘na kho rāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesi; addhā rāmo imaṃ dhammaṃ jānaṃ passaṃ vihāsī’ti. Atha khvāhaṃ, rājakumāra, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ – ‘kittāvatā no, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? Evaṃ vutte, rājakumāra, udako rāmaputto nevasaññānāsaññāyatanaṃ pavedesi. Tassa mayhaṃ, rājakumāra, etadahosi – ‘na kho rāmasseva ahosi saddhā, mayhaṃpatthi saddhā; na kho rāmasseva ahosi vīriyaṃ…pe… sati… samādhi… paññā, mayhaṃpatthi paññā. Yaṃnūnāhaṃ yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti tassa dhammassa sacchikiriyāya padaheyyan’ti. So kho ahaṃ, rājakumāra, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ.

“Atha khvāhaṃ, rājakumāra, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ – ‘ettāvatā no, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti? ‘Ettāvatā kho, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti. ‘Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmī’ti. ‘Lābhā no, āvuso, suladdhaṃ no, āvuso, ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma. Iti yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja pavedesi taṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi. Yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi taṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja pavedesi. Iti yaṃ dhammaṃ rāmo abhiññāsi taṃ tvaṃ dhammaṃ jānāsi; yaṃ tvaṃ dhammaṃ jānāsi taṃ dhammaṃ rāmo abhiññāsi. Iti yādiso rāmo ahosi tādiso tuvaṃ, yādiso tuvaṃ tādiso rāmo ahosi. Ehi dāni, āvuso, tuvaṃ imaṃ gaṇaṃ pariharā’ti. Iti kho, rājakumāra, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne maṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi. Tassa mayhaṃ, rājakumāra, etadahosi – ‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti. So kho ahaṃ, rājakumāra, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.

329. “So kho ahaṃ, rājakumāra, kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno, magadhesu anupubbena cārikaṃ caramāno, yena uruvelā senānigamo tadavasariṃ. Tatthaddasaṃ ramaṇīyaṃ bhūmibhāgaṃ, pāsādikañca vanasaṇḍaṃ, nadīñca sandantiṃ setakaṃ supatitthaṃ, ramaṇīyaṃ samantā ca gocaragāmaṃ. Tassa mayhaṃ, rājakumāra, etadahosi – ‘ramaṇīyo vata, bho, bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadiñca sandantiṃ setakā supatitthā, ramaṇīyā samantā [sāmantā (?) purimapiṭṭhepi] ca gocaragāmo. Alaṃ vatidaṃ kulaputtassa padhānatthikassa padhānāyā’ti. So kho ahaṃ, rājakumāra, tattheva nisīdiṃ – ‘alamidaṃ padhānāyā’ti. Apissu maṃ, rājakumāra, tisso upamā paṭibhaṃsu anacchariyā pubbe assutapubbā.

“Seyyathāpi, rājakumāra, allaṃ kaṭṭhaṃ sasnehaṃ udake nikkhittaṃ. Atha puriso āgaccheyya uttarāraṇiṃ ādāya – ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññasi, rājakumāra, api nu so puriso amuṃ allaṃ kaṭṭhaṃ sasnehaṃ udake nikkhittaṃ uttarāraṇiṃ ādāya abhimanthento [abhimatthanto (syā. kaṃ. ka.)] aggiṃ abhinibbatteyya, tejo pātukareyyā”ti? “No hidaṃ, bhante. Taṃ kissa hetu? Aduñhi, bhante, allaṃ kaṭṭhaṃ sasnehaṃ tañca pana udake nikkhittaṃ, yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. “Evameva kho, rājakumāra, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi avūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṃ na suppahīno hoti, na suppaṭippassaddho. Opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṃ kho maṃ, rājakumāra, paṭhamā upamā paṭibhāsi anacchariyā pubbe assutapubbā.

330. “Aparāpi kho maṃ, rājakumāra, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Seyyathāpi, rājakumāra, allaṃ kaṭṭhaṃ sasnehaṃ ārakā udakā thale nikkhittaṃ. Atha puriso āgaccheyya uttarāraṇiṃ ādāya – ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññasi, rājakumāra, api nu so puriso amuṃ allaṃ kaṭṭhaṃ sasnehaṃ ārakā udakā thale nikkhittaṃ uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā”ti? “No hidaṃ, bhante. Taṃ kissa hetu? Aduñhi, bhante, allaṃ kaṭṭhaṃ sasnehaṃ kiñcāpi ārakā udakā thale nikkhittaṃ, yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. “Evameva kho, rājakumāra, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṃ na suppahīno hoti, na suppaṭippassaddho. Opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṃ kho maṃ, rājakumāra, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā.

331. “Aparāpi kho maṃ, rājakumāra, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Seyyathāpi, rājakumāra, sukkhaṃ kaṭṭhaṃ koḷāpaṃ ārakā udakā thale nikkhittaṃ. Atha puriso āgaccheyya uttarāraṇiṃ ādāya – ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññasi, rājakumāra, api nu so puriso amuṃ sukkhaṃ kaṭṭhaṃ koḷāpaṃ ārakā udakā thale nikkhittaṃ uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā”ti? “Evaṃ, bhante”. Taṃ kissa hetu? Aduñhi, bhante, sukkhaṃ kaṭṭhaṃ koḷāpaṃ, tañca pana ārakā udakā thale nikkhittan”ti. “Evameva kho, rājakumāra, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṃ suppahīno hoti suppaṭippassaddho. Opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṃ kho maṃ, rājakumāra, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Imā kho maṃ, rājakumāra, tisso upamā paṭibhaṃsu anacchariyā pubbe assutapubbā.

332. “Tassa mayhaṃ, rājakumāra, etadahosi – ‘yaṃnūnāhaṃ dantebhidantamādhāya [passa ma. ni. 1.220 vitakkasaṇṭhānasutte], jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇheyyaṃ abhinippīḷeyyaṃ abhisantāpeyyan’ti. So kho ahaṃ, rājakumāra, dantebhidantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhāmi abhinippīḷemi abhisantāpemi. Tassa mayhaṃ, rājakumāra, dantebhidantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. Seyyathāpi, rājakumāra, balavā puriso dubbalataraṃ purisaṃ sīse vā gahetvā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya; evameva kho me, rājakumāra, dantebhidantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. Āraddhaṃ kho pana me, rājakumāra, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.

333. “Tassa mayhaṃ, rājakumāra, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti. So kho ahaṃ, rājakumāra, mukhato ca nāsato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, rājakumāra, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṃ nikkhamantānaṃ adhimatto saddo hoti. Seyyathāpi nāma kammāragaggariyā dhamamānāya adhimatto saddo hoti, evameva kho me, rājakumāra, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṃ nikkhamantānaṃ adhimatto saddo hoti. Āraddhaṃ kho pana me, rājakumāra, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.

“Tassa mayhaṃ, rājakumāra, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti. So kho ahaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti [ūhanti (sī.), ohananti (syā. kaṃ.), uhananti (ka.)]. Seyyathāpi, rājakumāra, balavā puriso tiṇhena sikharena muddhani abhimattheyya [muddhānaṃ abhimantheyya (sī. pī.), muddhānaṃ abhimattheyya (syā. kaṃ.)], evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti. Āraddhaṃ kho pana me, rājakumāra, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.

“Tassa mayhaṃ, rājakumāra, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti. So kho ahaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. Seyyathāpi, rājakumāra, balavā puriso daḷhena varattakkhaṇḍena [varattakabandhanena (sī.)] sīse sīsaveṭhaṃ dadeyya; evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. Āraddhaṃ kho pana me, rājakumāra, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.

“Tassa mayhaṃ, rājakumāra, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti. So kho ahaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṃ parikantanti. Seyyathāpi, rājakumāra, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṃ parikanteyya, evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā, vātā kucchiṃ parikantanti. Āraddhaṃ kho pana me, rājakumāra, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.

“Tassa mayhaṃ, rājakumāra, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti. So kho ahaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṃ ḍāho hoti. Seyyathāpi, rājakumāra, dve balavanto purisā dubbalataraṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṃ samparitāpeyyuṃ, evameva kho me, rājakumāra, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṃ ḍāho hoti. Āraddhaṃ kho pana me, rājakumāra, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.

“Apissu maṃ, rājakumāra, devatā disvā evamāhaṃsu – ‘kālaṅkato samaṇo gotamo’ti. Ekaccā devatā evamāhaṃsu – ‘na kālaṅkato samaṇo gotamo, api ca kālaṅkarotī’ti. Ekaccā devatā evamāhaṃsu – ‘na kālaṅkato samaṇo gotamo, nāpi kālaṅkaroti. Arahaṃ samaṇo gotamo. Vihārotveva so [vihārotveveso (sī.)] arahato evarūpo hotī’ti [vihārotveveso arahato”ti (?)].

334. “Tassa mayhaṃ, rājakumāra, etadahosi – ‘yaṃnūnāhaṃ sabbaso āhārupacchedāya paṭipajjeyyan’ti. Atha kho maṃ, rājakumāra, devatā upasaṅkamitvā etadavocuṃ – ‘mā kho tvaṃ, mārisa, sabbaso āhārupacchedāya paṭipajji. Sace kho tvaṃ, mārisa, sabbaso āhārupacchedāya paṭipajjissasi, tassa te mayaṃ dibbaṃ ojaṃ lomakūpehi ajjhohāressāma [ajjhoharissāma (syā. kaṃ. pī. ka.)], tāya tvaṃ yāpessasī’ti. Tassa mayhaṃ, rājakumāra, etadahosi – ‘ahañceva kho pana sabbaso ajajjitaṃ [ajaddhukaṃ (sī. pī.), jaddhukaṃ (syā. kaṃ.)] paṭijāneyyaṃ. Imā ca me devatā dibbaṃ ojaṃ lomakūpehi ajjhohāreyyuṃ [ajjhohareyyuṃ (syā. kaṃ. pī. ka.)], tāya cāhaṃ yāpeyyaṃ, taṃ mamassa musā’ti. So kho ahaṃ, rājakumāra, tā devatā paccācikkhāmi. ‘Halan’ti vadāmi.

“Tassa mayhaṃ, rājakumāra, etadahosi – ‘yaṃnūnāhaṃ thokaṃ thokaṃ āhāraṃ āhāreyyaṃ pasataṃ pasataṃ, yadi vā muggayūsaṃ yadi vā kulatthayūsaṃ yadi vā kaḷāyayūsaṃ yadi vā hareṇukayūsan’ti. So kho ahaṃ, rājakumāra, thokaṃ thokaṃ āhāraṃ āhāresiṃ pasataṃ pasataṃ, yadi vā muggayūsaṃ yadi vā kulatthayūsaṃ yadi vā kaḷāyayūsaṃ yadi vā hareṇukayūsaṃ. Tassa mayhaṃ, rājakumāra, thokaṃ thokaṃ āhāraṃ āhārayato pasataṃ pasataṃ, yadi vā muggayūsaṃ yadi vā kulatthayūsaṃ yadi vā kaḷāyayūsaṃ yadi vā hareṇukayūsaṃ, adhimattakasimānaṃ patto kāyo hoti. Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā, evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya. Seyyathāpi nāma oṭṭhapadaṃ, evamevassu me ānisadaṃ hoti tāyevappāhāratāya. Seyyathāpi nāma vaṭṭanāvaḷī, evamevassu me piṭṭhikaṇṭako uṇṇatāvanato hoti tāyevappāhāratāya. Seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti, evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya. Seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti, evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya. Seyyathāpi nāma tittakālābu āmakacchinno vātātapena saṃphuṭito [samphusito (syā. kaṃ.), saṃpuṭīto (ka.) saṃphuṭitoti ettha saṅkucitoti attho] hoti sammilāto, evamevassu me sīsacchavi saṃphuṭitā hoti sammilātā tāyevappāhāratāya. So kho ahaṃ, rājakumāra, ‘udaracchaviṃ parimasissāmī’ti piṭṭhikaṇṭakaṃyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṃ parimasissāmī’ti udaracchaviṃyeva pariggaṇhāmi. Yāvassu me, rājakumāra, udaracchavi piṭṭhikaṇṭakaṃ allīnā hoti tāyevappāhāratāya. So kho ahaṃ, rājakumāra, ‘vaccaṃ vā muttaṃ vā karissāmī’ti tattheva avakujjo papatāmi tāyevappāhāratāya. So kho ahaṃ, rājakumāra, imameva kāyaṃ assāsento pāṇinā gattāni anumajjāmi. Tassa mayhaṃ, rājakumāra, pāṇinā gattāni anumajjato pūtimūlāni lomāni kāyasmā papatanti tāyevappāhāratāya. Apissu maṃ, rājakumāra, manussā disvā evamāhaṃsu – ‘kāḷo samaṇo gotamo’ti, ekacce manussā evamāhaṃsu – ‘na kāḷo samaṇo gotamo, sāmo samaṇo gotamo’ti. Ekacce manussā evamāhaṃsu – ‘na kāḷo samaṇo gotamo, napi sāmo, maṅguracchavi samaṇo gotamo’ti. Yāvassu me, rājakumāra, tāva parisuddho chavivaṇṇo pariyodāto upahato hoti tāyevappāhāratāya.

335. “Tassa mayhaṃ, rājakumāra, etadahosi – ‘ye kho keci atītamaddhānaṃ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā [tippā (sī. pī.)] kharā kaṭukā vedanā vedayiṃsu, etāvaparamaṃ nayito bhiyyo. Yepi hi keci anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayissanti, etāvaparamaṃ nayito bhiyyo. Yepi hi keci etarahi samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, etāvaparamaṃ nayito bhiyyo. Na kho panāhaṃ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttarimanussadhammā alamariyañāṇadassanavisesaṃ; siyā nu kho añño maggo bodhāyā’ti. Tassa mayhaṃ, rājakumāra, etadahosi – ‘abhijānāmi kho panāhaṃ pitu sakkassa kammante sītāya jambucchāyāya nisinno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharitā; siyā nu kho eso maggo bodhāyā’ti. Tassa mayhaṃ, rājakumāra, satānusāri viññāṇaṃ ahosi – ‘eseva maggo bodhāyā’ti. Tassa mayhaṃ, rājakumāra, etadahosi – ‘kiṃ nu kho ahaṃ tassa sukhassa bhāyāmi yaṃ taṃ sukhaṃ aññatreva kāmehi aññatra akusalehi dhammehī’ti? Tassa mayhaṃ, rājakumāra, etadahosi – ‘na kho ahaṃ tassa sukhassa bhāyāmi yaṃ taṃ sukhaṃ aññatreva kāmehi aññatra akusalehi dhammehī’ti.

“Tassa mayhaṃ, rājakumāra, etadahosi – ‘na kho taṃ sukaraṃ sukhaṃ adhigantuṃ evaṃ adhimattakasimānaṃ pattakāyena. Yaṃnūnāhaṃ oḷārikaṃ āhāraṃ āhāreyyaṃ odanakummāsan’ti. So kho ahaṃ, rājakumāra, oḷārikaṃ āhāraṃ āhāresiṃ odanakummāsaṃ. Tena kho pana maṃ, rājakumāra, samayena pañcavaggiyā bhikkhū paccupaṭṭhitā honti – ‘yaṃ kho samaṇo gotamo dhammaṃ adhigamissati taṃ no ārocessatī’ti. Yato kho ahaṃ, rājakumāra, oḷārikaṃ āhāraṃ āhāresiṃ odanakummāsaṃ, atha me te pañcavaggiyā bhikkhū nibbijja pakkamiṃsu – ‘bāhulliko [bāhuliko (sī. pī.) sāratthaṭīkāya saṃghabhedasikkhāpadavaṇṇanāya sameti] samaṇo gotamo padhānavibbhanto, āvatto bāhullāyā’ti.

336. “So kho ahaṃ, rājakumāra, oḷārikaṃ āhāraṃ āhāretvā balaṃ gahetvā vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja vihāsiṃ. Vitakkavicārānaṃ vūpasamā… dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja vihāsiṃ. So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmesiṃ. So anekavihitaṃ pubbenivāsaṃ anussarāmi, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Ayaṃ kho me, rājakumāra, rattiyā paṭhame yāme paṭhamā vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno – yathā taṃ appamattassa ātāpino pahitattassa viharato.

“So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmesiṃ. So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi …pe… ayaṃ kho me, rājakumāra, rattiyā majjhime yāme dutiyā vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno – yathā taṃ appamattassa ātāpino pahitattassa viharato.

“So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ. So ‘idaṃ dukkhan’ti yathābhūtaṃ abbhaññāsiṃ…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ; ‘ime āsavā’ti yathābhūtaṃ abbhaññāsiṃ…pe… ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ. Tassa me evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccittha, bhavāsavāpi cittaṃ vimuccittha, avijjāsavāpi cittaṃ vimuccittha. Vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsiṃ. Ayaṃ kho me, rājakumāra, rattiyā pacchime yāme tatiyā vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno – yathā taṃ appamattassa ātāpino pahitattassa viharato.

337. “Tassa mayhaṃ, rājakumāra, etadahosi – ‘adhigato kho myāyaṃ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. Ālayarāmā kho panāyaṃ pajā ālayaratā ālayasammuditā. Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṃ idaṃ ṭhānaṃ yadidaṃ – idappaccayatāpaṭiccasamuppādo. Idampi kho ṭhānaṃ duddasaṃ – yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ. Ahañceva kho pana dhammaṃ deseyyaṃ, pare ca me na ājāneyyuṃ, so mamassa kilamatho, sā mamassa vihesā’ti. Apissu maṃ, rājakumāra, imā anacchariyā gāthāyo paṭibhaṃsu pubbe assutapubbā –

‘Kicchena me adhigataṃ, halaṃ dāni pakāsituṃ;

Rāgadosaparetehi, nāyaṃ dhammo susambudho.

‘Paṭisotagāmiṃ nipuṇaṃ, gambhīraṃ duddasaṃ aṇuṃ;

Rāgarattā na dakkhanti, tamokhandhena āvuṭā’ [āvaṭā (sī.), āvutā (syā. kaṃ.)] ti.

“Itiha me, rājakumāra, paṭisañcikkhato appossukkatāya cittaṃ namati no dhammadesanāya.

338. “Atha kho, rājakumāra, brahmuno sahampatissa mama cetasā cetoparivitakkamaññāya etadahosi – ‘nassati vata, bho, loko; vinassati vata, bho, loko. Yatra hi nāma tathāgatassa arahato sammāsambuddhassa appossukkatāya cittaṃ namati [namissati (?)] no dhammadesanāyā’ti. Atha kho, rājakumāra, brahmā sahampati – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya pasāritaṃ vā bāhaṃ samiñjeyya, evameva – brahmaloke antarahito mama purato pāturahosi. Atha kho, rājakumāra, brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā yenāhaṃ tenañjaliṃ paṇāmetvā maṃ etadavoca – ‘desetu, bhante, bhagavā dhammaṃ, desetu sugato dhammaṃ. Santi sattā apparajakkhajātikā assavanatāya dhammassa parihāyanti; bhavissanti dhammassa aññātāro’ti. Idamavoca, rājakumāra, brahmā sahampati; idaṃ vatvā athāparaṃ etadavoca –

‘Pāturahosi magadhesu pubbe,

Dhammo asuddho samalehi cintito;

Apāpuretaṃ [avāpuretaṃ (sī.)] amatassa dvāraṃ,

Suṇantu dhammaṃ vimalenānubuddhaṃ.

‘Sele yathā pabbatamuddhaniṭṭhito,

Yathāpi passe janataṃ samantato;

Tathūpamaṃ dhammamayaṃ sumedha,

Pāsādamāruyha samantacakkhu.

‘Sokāvatiṇṇaṃ [sokāvakiṇṇaṃ (syā.)] janatamapetasoko,

Avekkhassu jātijarābhibhūtaṃ;

Uṭṭhehi vīra, vijitasaṅgāma,

Satthavāha aṇaṇa [anaṇa (sī. syā. kaṃ. pī. ka.)], vicara loke;

Desassu [desetu (syā. kaṃ. ka.)] bhagavā dhammaṃ,

Aññātāro bhavissantī’ti.

339. “Atha khvāhaṃ, rājakumāra, brahmuno ca ajjhesanaṃ viditvā sattesu ca kāruññataṃ paṭicca buddhacakkhunā lokaṃ volokesiṃ. Addasaṃ kho ahaṃ, rājakumāra, buddhacakkhunā lokaṃ volokento satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvine [dassāvino (syā. kaṃ. ka.)] viharante, appekacce na paralokavajjabhayadassāvine viharante. Seyyathāpi nāma uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni antonimuggaposīni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni samodakaṃ ṭhitāni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakā accuggamma ṭhitāni [tiṭṭhanti (sī. syā. kaṃ. pī.)] anupalittāni udakena, evameva kho ahaṃ, rājakumāra, buddhacakkhunā lokaṃ volokento addasaṃ satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante. Atha khvāhaṃ, rājakumāra, brahmānaṃ sahampatiṃ gāthāya paccabhāsiṃ –

‘Apārutā tesaṃ amatassa dvārā,

Ye sotavanto pamuñcantu saddhaṃ;

Vihiṃsasaññī paguṇaṃ na bhāsiṃ,

Dhammaṃ paṇītaṃ manujesu brahme’ti.

340. “Atha kho, rājakumāra, brahmā sahampati ‘katāvakāso khomhi bhagavatā dhammadesanāyā’ti maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.

“Tassa mayhaṃ, rājakumāra, etadahosi – ‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ? Ko imaṃ dhammaṃ khippameva ājānissatī’ti? Tassa mayhaṃ, rājakumāra, etadahosi – ‘ayaṃ kho āḷāro kālāmo paṇḍito viyatto medhāvī dīgharattaṃ apparajakkhajātiko. Yaṃnūnāhaṃ āḷārassa kālāmassa paṭhamaṃ dhammaṃ deseyyaṃ; so imaṃ dhammaṃ khippameva ājānissatī’ti. Atha kho maṃ, rājakumāra, devatā upasaṅkamitvā etadavoca – ‘sattāhakālaṅkato, bhante, āḷāro kālāmo’ti. Ñāṇañca pana me dassanaṃ udapādi – ‘sattāhakālaṅkato āḷāro kālāmo’ti. Tassa mayhaṃ, rājakumāra, etadahosi – ‘mahājāniyo kho āḷāro kālāmo. Sace hi so imaṃ dhammaṃ suṇeyya, khippameva ājāneyyā’ti. Tassa mayhaṃ, rājakumāra, etadahosi – ‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ? Ko imaṃ dhammaṃ khippameva ājānissatī’ti? Tassa mayhaṃ, rājakumāra, etadahosi – ‘ayaṃ kho udako rāmaputto paṇḍito viyatto medhāvī dīgharattaṃ apparajakkhajātiko. Yaṃnūnāhaṃ udakassa rāmaputtassa paṭhamaṃ dhammaṃ deseyyaṃ; so imaṃ dhammaṃ khippameva ājānissatī’ti. Atha kho maṃ, rājakumāra, devatā upasaṅkamitvā etadavoca – ‘abhidosakālaṅkato, bhante, udako rāmaputto’ti. Ñāṇañca pana me dassanaṃ udapādi – ‘abhidosakālaṅkato udako rāmaputto’ti. Tassa mayhaṃ, rājakumāra, etadahosi – ‘mahājāniyo kho udako rāmaputto. Sace hi so imaṃ dhammaṃ suṇeyya, khippameva ājāneyyā’ti.

341. “Tassa mayhaṃ, rājakumāra, etadahosi – ‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyaṃ? Ko imaṃ dhammaṃ khippameva ājānissatī’ti? Tassa mayhaṃ, rājakumāra, etadahosi – ‘bahukārā kho me pañcavaggiyā bhikkhū ye maṃ padhānapahitattaṃ upaṭṭhahiṃsu. Yaṃnūnāhaṃ pañcavaggiyānaṃ bhikkhūnaṃ paṭhamaṃ dhammaṃ deseyyan’ti. Tassa mayhaṃ, rājakumāra, etadahosi – ‘kahaṃ nu kho etarahi pañcavaggiyā bhikkhū viharantī’ti. Addasaṃ khvāhaṃ, rājakumāra, dibbena cakkhunā visuddhena atikkantamānusakena pañcavaggiye bhikkhū bārāṇasiyaṃ viharante isipatane migadāye. Atha khvāhaṃ, rājakumāra, uruvelāyaṃ yathābhirantaṃ viharitvā yena bārāṇasī tena cārikaṃ pakkamiṃ.

“Addasā kho maṃ, rājakumāra, upako ājīvako antarā ca gayaṃ antarā ca bodhiṃ addhānamaggappaṭipannaṃ. Disvāna maṃ etadavoca – ‘vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto. Kaṃsi tvaṃ, āvuso, uddissa pabbajito? Ko vā te satthā? Kassa vā tvaṃ dhammaṃ rocesī’ti? Evaṃ vutte, ahaṃ, rājakumāra, upakaṃ ājīvakaṃ gāthāhi ajjhabhāsiṃ –

‘Sabbābhibhū sabbavidūhamasmi,

Sabbesu dhammesu anūpalitto;

Sabbañjaho taṇhākkhaye vimutto,

Sayaṃ abhiññāya kamuddiseyyaṃ.

‘Na me ācariyo atthi, sadiso me na vijjati;

Sadevakasmiṃ lokasmiṃ, natthi me paṭipuggalo.

‘Ahañhi arahā loke, ahaṃ satthā anuttaro;

Ekomhi sammāsambuddho, sītibhūtosmi nibbuto.

‘Dhammacakkaṃ pavattetuṃ, gacchāmi kāsinaṃ puraṃ;

Andhībhūtasmiṃ [andhabhūtasmiṃ (sī. syā. pī.)] lokasmiṃ, āhañchaṃ [āhaññiṃ (syā. kaṃ. ka.)] amatadundubhin’ti.

‘Yathā kho tvaṃ, āvuso, paṭijānāsi arahasi anantajino’ti.

‘Mādisā ve jinā honti, ye pattā āsavakkhayaṃ;

Jitā me pāpakā dhammā, tasmāhamupaka [tasmāhaṃ upakā (sī. syā. kaṃ. pī.)] jino’ti.

“Evaṃ vutte, rājakumāra, upako ājīvako ‘hupeyyapāvuso’ti [huveyyapāvuso (sī. pī.), huveyyāvuso (syā. kaṃ.)] vatvā sīsaṃ okampetvā ummaggaṃ gahetvā pakkāmi.

342. “Atha khvāhaṃ, rājakumāra, anupubbena cārikaṃ caramāno yena bārāṇasī isipatanaṃ migadāyo yena pañcavaggiyā bhikkhū tenupasaṅkamiṃ. Addasaṃsu kho maṃ, rājakumāra, pañcavaggiyā bhikkhū dūratova āgacchantaṃ. Disvāna aññamaññaṃ saṇṭhapesuṃ – ‘ayaṃ kho, āvuso, samaṇo gotamo āgacchati bāhulliko padhānavibbhanto āvatto bāhullāya. So neva abhivādetabbo, na paccuṭṭhātabbo, nāssa pattacīvaraṃ paṭiggahetabbaṃ; api ca kho āsanaṃ ṭhapetabbaṃ – sace so ākaṅkhissati nisīdissatī’ti. Yathā yathā kho ahaṃ, rājakumāra, pañcavaggiye bhikkhū upasaṅkamiṃ [upasaṅkamāmi (sī. pī.)], tathā tathā pañcavaggiyā bhikkhū nāsakkhiṃsu sakāya katikāya saṇṭhātuṃ. Appekacce maṃ paccuggantvā pattacīvaraṃ paṭiggahesuṃ. Appekacce āsanaṃ paññapesuṃ. Appekacce pādodakaṃ upaṭṭhapesuṃ. Api ca kho maṃ nāmena ca āvusovādena ca samudācaranti. Evaṃ vutte, ahaṃ, rājakumāra, pañcavaggiye bhikkhū etadavocaṃ – ‘mā, bhikkhave, tathāgataṃ nāmena ca āvusovādena ca samudācaratha [samudācarittha (sī. syā. kaṃ. pī.)]; arahaṃ, bhikkhave, tathāgato sammāsambuddho. Odahatha, bhikkhave, sotaṃ. Amatamadhigataṃ. Ahamanusāsāmi, ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti. Evaṃ vutte, rājakumāra, pañcavaggiyā bhikkhū maṃ etadavocuṃ – ‘tāyapi kho tvaṃ, āvuso gotama, iriyāya [cariyāya (syā. kaṃ.)] tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttarimanussadhammā alamariyañāṇadassanavisesaṃ; kiṃ pana tvaṃ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttarimanussadhammā alamariyañāṇadassanavisesan’ti? Evaṃ vutte, ahaṃ, rājakumāra, pañcavaggiye bhikkhū etadavocaṃ – ‘na, bhikkhave, tathāgato bāhulliko na padhānavibbhanto na āvatto bāhullāya. Arahaṃ, bhikkhave, tathāgato sammāsambuddho. Odahatha, bhikkhave, sotaṃ. Amatamadhigataṃ. Ahamanusāsāmi, ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti. Dutiyampi kho, rājakumāra, pañcavaggiyā bhikkhū maṃ etadavocuṃ – ‘tāyapi kho tvaṃ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttarimanussadhammā alamariyañāṇadassanavisesaṃ; kiṃ pana tvaṃ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttarimanussadhammā alamariyañāṇadassanavisesan’ti? Dutiyampi kho ahaṃ, rājakumāra, pañcavaggiye bhikkhū etadavocaṃ – ‘na, bhikkhave, tathāgato bāhulliko na padhānavibbhanto na āvatto bāhullāya. Arahaṃ, bhikkhave, tathāgato sammāsambuddho. Odahatha, bhikkhave, sotaṃ. Amatamadhigataṃ. Ahamanusāsāmi, ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti. Tatiyampi kho, rājakumāra, pañcavaggiyā bhikkhū maṃ etadavocuṃ – ‘tāyapi kho tvaṃ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttarimanussadhammā alamariyañāṇadassanavisesaṃ; kiṃ pana tvaṃ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttarimanussadhammā alamariyañāṇadassanavisesan’ti? Evaṃ vutte, ahaṃ, rājakumāra, pañcavaggiye bhikkhū etadavocaṃ – ‘abhijānātha me no tumhe, bhikkhave, ito pubbe evarūpaṃ pabhāvitametan’ti [bhāsitametanti (sī. syā. vinayepi)]? ‘No hetaṃ, bhante’. ‘Arahaṃ, bhikkhave, tathāgato sammāsambuddho. Odahatha, bhikkhave, sotaṃ. Amatamadhigataṃ. Ahamanusāsāmi, ahaṃ dhammaṃ desemi. Yathānusiṭṭhaṃ tathā paṭipajjamānā nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti.

“Asakkhiṃ kho ahaṃ, rājakumāra, pañcavaggiye bhikkhū saññāpetuṃ. Dvepi sudaṃ, rājakumāra, bhikkhū ovadāmi. Tayo bhikkhū piṇḍāya caranti. Yaṃ tayo bhikkhū piṇḍāya caritvā āharanti, tena chabbaggiyā [chabbaggā (sī. syā. kaṃ.), chabbaggo (pī.)] yāpema. Tayopi sudaṃ, rājakumāra, bhikkhū ovadāmi, dve bhikkhū piṇḍāya caranti. Yaṃ dve bhikkhū piṇḍāya caritvā āharanti tena chabbaggiyā yāpema.

343. “Atha kho, rājakumāra, pañcavaggiyā bhikkhū mayā evaṃ ovadiyamānā evaṃ anusāsiyamānā nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihariṃsū”ti. Evaṃ vutte, bodhi rājakumāro bhagavantaṃ etadavoca – “kīva cirena nu kho, bhante, bhikkhu tathāgataṃ vināyakaṃ [nāyakaṃ (?)] labhamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyā”ti? “Tena hi, rājakumāra, taṃyevettha paṭipucchissāmi. Yathā te khameyya, tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, rājakumāra, kusalo tvaṃ hatthārūḷhe [hatthārūyhe (sī. pī.)] aṅkusagayhe [aṅkusagaṇhe (syā. kaṃ.)] sippe”ti? “Evaṃ, bhante, kusalo ahaṃ hatthārūḷhe aṅkusagayhe sippe”ti. “Taṃ kiṃ maññasi, rājakumāra, idha puriso āgaccheyya – ‘bodhi rājakumāro hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ jānāti; tassāhaṃ santike hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ sikkhissāmī’ti. So cassa assaddho; yāvatakaṃ saddhena pattabbaṃ taṃ na sampāpuṇeyya. So cassa bahvābādho; yāvatakaṃ appābādhena pattabbaṃ taṃ na sampāpuṇeyya. So cassa saṭho māyāvī; yāvatakaṃ asaṭhena amāyāvinā pattabbaṃ taṃ na sampāpuṇeyya. So cassa kusīto; yāvatakaṃ āraddhavīriyena pattabbaṃ taṃ na sampāpuṇeyya. So cassa duppañño; yāvatakaṃ paññavatā pattabbaṃ taṃ na sampāpuṇeyya. Taṃ kiṃ maññasi, rājakumāra, api nu so puriso tava santike hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ sikkheyyā”ti? “Ekamekenāpi, bhante, aṅgena samannāgato so puriso na mama santike hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ sikkheyya, ko pana vādo pañcahaṅgehī”ti!

344. “Taṃ kiṃ maññasi, rājakumāra, idha puriso āgaccheyya – ‘bodhi rājakumāro hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ jānāti; tassāhaṃ santike hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ sikkhissāmī’ti. So cassa saddho; yāvatakaṃ saddhena pattabbaṃ taṃ sampāpuṇeyya. So cassa appābādho; yāvatakaṃ appābādhena pattabbaṃ taṃ sampāpuṇeyya. So cassa asaṭho amāyāvī; yāvatakaṃ asaṭhena amāyāvinā pattabbaṃ taṃ sampāpuṇeyya. So cassa āraddhavīriyo; yāvatakaṃ āraddhavīriyena pattabbaṃ taṃ sampāpuṇeyya. So cassa paññavā; yāvatakaṃ paññavatā pattabbaṃ taṃ sampāpuṇeyya. Taṃ kiṃ maññasi, rājakumāra, api nu so puriso tava santike hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ sikkheyyā”ti? “Ekamekenāpi, bhante, aṅgena samannāgato so puriso mama santike hatthārūḷhaṃ aṅkusagayhaṃ sippaṃ sikkheyya, ko pana vādo pañcahaṅgehī”ti! “Evameva kho, rājakumāra, pañcimāni padhāniyaṅgāni. Katamāni pañca? Idha, rājakumāra, bhikkhu saddho hoti; saddahati tathāgatassa bodhiṃ – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti; appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya; asaṭho hoti amāyāvī yathābhūtaṃ attānaṃ āvikattā satthari vā viññūsu vā sabrahmacārīsu; āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu; paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā. Imāni kho, rājakumāra, pañca padhāniyaṅgāni.

345. “Imehi, rājakumāra, pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṃ vināyakaṃ labhamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya satta vassāni. Tiṭṭhantu, rājakumāra, satta vassāni. Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṃ vināyakaṃ labhamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya chabbassāni… pañca vassāni… cattāri vassāni… tīṇi vassāni… dve vassāni… ekaṃ vassaṃ. Tiṭṭhatu, rājakumāra, ekaṃ vassaṃ. Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṃ vināyakaṃ labhamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya satta māsāni. Tiṭṭhantu, rājakumāra, satta māsāni. Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṃ vināyakaṃ labhamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya cha māsāni… pañca māsāni… cattāri māsāni… tīṇi māsāni… dve māsāni… ekaṃ māsaṃ… aḍḍhamāsaṃ. Tiṭṭhatu, rājakumāra, aḍḍhamāso. Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṃ vināyakaṃ labhamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya satta rattindivāni. Tiṭṭhantu, rājakumāra, satta rattindivāni. Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṃ vināyakaṃ labhamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya cha rattindivāni… pañca rattindivāni… cattāri rattindivāni… tīṇi rattindivāni… dve rattindivāni… ekaṃ rattindivaṃ. Tiṭṭhatu, rājakumāra, eko rattindivo. Imehi pañcahi padhāniyaṅgehi samannāgato bhikkhu tathāgataṃ vināyakaṃ labhamāno sāyamanusiṭṭho pāto visesaṃ adhigamissati, pātamanusiṭṭho sāyaṃ visesaṃ adhigamissatī”ti. Evaṃ vutte, bodhi rājakumāro bhagavantaṃ etadavoca – “aho buddho, aho dhammo, aho dhammassa svākkhātatā! Yatra hi nāma sāyamanusiṭṭho pāto visesaṃ adhigamissati, pātamanusiṭṭho sāyaṃ visesaṃ adhigamissatī”ti!

346. Evaṃ vutte, sañjikāputto māṇavo bodhiṃ rājakumāraṃ etadavoca – “evameva panāyaṃ bhavaṃ bodhi – ‘aho buddho, aho dhammo, aho dhammassa svākkhātatā’ti ca vadeti [vadesi (sī.), pavedeti (syā. kaṃ.)]; atha ca pana na taṃ bhavantaṃ gotamaṃ saraṇaṃ gacchati dhammañca bhikkhusaṅghañcā”ti. “Mā hevaṃ, samma sañjikāputta, avaca; mā hevaṃ, samma sañjikāputta, avaca. Sammukhā metaṃ, samma sañjikāputta, ayyāya sutaṃ, sammukhā paṭiggahitaṃ”. “Ekamidaṃ, samma sañjikāputta, samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. Atha kho me ayyā kucchimatī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho me ayyā bhagavantaṃ etadavoca – ‘yo me ayaṃ, bhante, kucchigato kumārako vā kumārikā vā so bhagavantaṃ saraṇaṃ gacchati dhammañca bhikkhusaṅghañca. Upāsakaṃ taṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan’ti. Ekamidaṃ, samma sañjikāputta, samayaṃ bhagavā idheva bhaggesu viharati susumāragire bhesakaḷāvane migadāye. Atha kho maṃ dhāti aṅkena haritvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho maṃ dhāti bhagavantaṃ etadavoca – ‘ayaṃ, bhante, bodhi rājakumāro bhagavantaṃ saraṇaṃ gacchati dhammañca bhikkhusaṅghañca. Upāsakaṃ taṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan’ti. Esāhaṃ, samma sañjikāputta, tatiyakampi bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.

Bodhirājakumārasuttaṃ niṭṭhitaṃ pañcamaṃ.

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第八五 菩提王子经 Bodhirājakumārasuttaṃ

如是我闻。

一时，世尊住在跋伽国苏苏马罗吉罗城的贝沙伽拉林鹿野苑。那时，菩提王子名为拘迦那陀的宫殿刚刚建成不久，还没有沙门、婆罗门或任何其他人住过。当时，菩提王子对桑吉迦子青年说：“喂，桑吉迦子！你现在到世尊那里去。到了之后，以我的名义顶礼世尊的双足，问候世尊是否少病、少恼、起居轻便、强健、安稳，然后说：‘世尊！菩提王子顶礼世尊双足，问候世尊少病、少恼、起居轻便、强健、安稳。’并且这样告诉他：‘世尊！祈请世尊明天和比丘僧团一起，接受菩提王子的饮食供养。’”“好的，王子！”桑吉迦子青年答应了菩提王子后，就前往世尊的住处。到了之后，向世尊问候，说了些吉庆问候的话，然后坐在一旁。坐在一旁的桑吉迦子青年对世尊说：“尊者乔达摩！菩提王子顶礼尊者乔达摩的双足，问候尊者少病、少恼、起居轻便、强健、安稳。他还说：‘祈请尊者乔达摩明天和比丘僧团一起，接受菩提王子的饮食供养。’”世尊默然接受了。这时，桑吉迦子青年知道世尊已经接受，就从座位上起来，回到菩提王子那里。到了之后，告诉菩提王子说：“我已经用王子的名义告诉那位尊者乔达摩：‘尊者乔达摩！菩提王子顶礼尊者乔达摩的双足，问候尊者少病、少恼……乃至……请接受供养。’那位沙门乔达摩已经接受了。”

菩提王子在第二天早上，在自己的住所准备了精美的嚼食、啖食，并将拘迦那陀宫殿，用白布从上到下一直铺到最下面的台阶。然后对桑吉迦子青年说：“喂，桑吉迦子！你现在去世尊那里。到了之后，告诉世尊：‘世尊！饮食已经准备好了。’”桑吉迦子青年答应菩提王子说：“好的，王子！”桑吉迦子前往世尊的住处。到了之后，告诉世尊：“尊者乔达摩！饮食已经准备好了。”那时，世尊在上午时分，穿好衣，拿好钵，前往菩提王子的住所。当时，菩提王子正站在门外等候世尊。菩提王子远远看见世尊前来，便上前迎接，向世尊敬礼，然后随从在后，来到拘迦那陀宫殿。那时，世尊还站在最下面台阶的附近。这时，菩提王子对世尊说：“世尊！请世尊踏上白布，善逝！请踏上白布，这将给我带来长久的利益和安乐。”世尊听后，默然不语。菩提王子再次对世尊说：“世尊！请世尊踏上白布，善逝！请踏上白布，这将给我带来长久的利益和安乐。”世尊再次默然不语。菩提王子第三次对世尊说：“世尊……乃至……带来安乐。”这时，世尊看向阿难。尊者阿难对菩提王子说：“王子！请收起白布，世尊不会踩踏布铺的道路，如来是顾念后人的。”这时，菩提王子命人将白布收起，在拘迦那陀宫殿的上面设置了座位。于是世尊与比丘僧团一起，登上了拘迦那陀宫殿，在设置好的座位上坐下。菩提王子亲手供养以世尊为首的比丘僧团精美的嚼食、啖食，并且充分劝请。等到世尊吃完饭，手离开钵之后，菩提王子取了一个低座坐在一旁。坐在一旁的菩提王子对世尊说：“世尊！我曾这样想：‘乐是不能通过乐得到的，乐只能通过苦得到。’”

[世尊说：] “王子！在我还未完全觉悟，还是未觉悟的菩萨时，我也曾这样想：‘乐是不能通过乐得到的，乐只能通过苦得到。’”王子！像这样，我后来年纪尚轻，头发乌黑……[与《中部》第一集第194页第11行至第3页第5行以及同一集第415页第3行至第421页第1行为相同内容]……像这样，我说完“实则这是为了精进而坐。”便坐在那里。

王子！实则我心中浮现了三个譬喻：……[与上文第421页第2行至第434页第3行为相同内容]……这实则是为不放逸、热忱、自我策励而住者所显现的。

王子！像这样，我生起这样的念头：“我所证得的此法……[与上文第31页第1行至第31页第2行为相同内容]……我们六个人就这样维持生活。那时，王子！五位比丘被我这样教导、这样开示，不久之后，善男子为之从家庭生活出家进入无家生活的那个目标，那无上的梵行终点，就在现世自我证知、现证、达成而住。”

听了这话，菩提王子对世尊说：“世尊！一位比丘，以如来为导师，需要多久，才能达到善男子为之正式从家庭生活……乃至……就在现世自我证知、现证、达成而住呢？”

“王子！关于这件事，正应该问你。你可以按自己认为合适的来回答。王子！你认为如何？你是否善于骑象、善于使用象钩的技艺？”“是的，世尊！我善于骑象，也善于使用象钩的技艺。”“王子！你认为如何？假设这里有个人来，说：‘菩提王子懂得骑象和使用象钩的技艺，我要到他那里去学习骑象和使用象钩的技艺。’如果他没有信心，那么，需要通过信心才能达到的，他就无法达到。如果他多病，那么，需要通过少病才能达到的，他就无法达到。如果他奸诈、狡猾，那么，需要通过不奸诈、不狡猾才能达到的，他就无法达到。如果他懈怠，那么，需要通过勤奋精进才能达到的，他就无法达到。如果他没有智慧，那么，需要通过有智慧才能达到的，他就无法达到。王子！你认为如何？那个人能在你那里学会骑象和使用象钩的技艺吗？”“世尊！像那样的人，即使只具足其中一个（不好的）条件，就不能在我这里学会骑象和使用象钩的技艺，更何况具足这五个（不好的）条件呢？”

“王子！你认为如何？假设这里有个人来，说：‘菩提王子懂得骑象和使用象钩的技艺，我要到他那里去学习骑象和使用象钩的技艺。’如果他有信心，那么，需要通过信心才能达到的，他就能达到。如果他少病，那么，需要通过少病才能达到的，他就能达到。如果他不奸诈、不狡猾，那么，需要通过不奸诈、不狡猾才能达到的，他就能达到。如果他勤奋精进，那么，需要通过勤奋精进才能达到的，他就能达到。如果他有智慧，那么，需要通过有智慧才能达到的，他就能达到。王子！你认为如何？那个人能在你那里学会骑象和使用象钩的技艺吗？”“世尊！像那样的人，即使只具足其中一个（好的）条件，就能在我这里学会骑象和使用象钩的技艺，更何况具足这五个（好的）条件呢！”

“正是如此，王子！有这五种精勤支。是哪五种呢？在此，王子，比丘有信心，相信如来的觉悟：‘那位世尊是阿罗汉、正等觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛陀、世尊。’他少病、少恼，具有消化功能均衡的消化系统，不过冷、不过热，适中，能够胜任精勤修行。他不奸诈、不狡猾，在导师或有智的同梵行者面前，如实地显露自己。他为了断除不善法、获得善法而发起精进、努力、坚固、勇猛、不放弃重担而住。他有智慧，具足了导向诸法生灭、圣决择、能正确地导向苦尽的智慧。王子！具足这五种精勤支的比丘，以如来为导师，七年之内，就能达到善男子为之正式从家庭生活出家进入无家生活的那个目标，那无上的梵行终点，就在现世自我证知、现证、达成而住。王子！且不说七年，具足这五种精勤支的比丘……六年……五年……四年……三年……二年……一年……乃至……就在现世……达成而住。王子！且不说一年，具足这五种精勤支的比丘……七个月……六个月……五个月……四个月……三个月……二个月……一个月……半个月……乃至……达成而住。王子！且不说半个月，具足这五种精勤支的比丘……乃至……七天七夜……六天六夜……五天五夜……四天四夜……三天三夜……两天两夜……乃至……达成而住。王子！且不说一天一夜，具足这五种精勤支的比丘，以如来为导师，傍晚受到教导，早上就能证得优胜；早上受到教导，傍晚就能证得优胜。”

听了这话，菩提王子对世尊说：“啊，佛陀！啊，法！啊，法被如此善说了！竟然能傍晚受到教导，早上就证得优胜；早上受到教导，傍晚就证得优胜！”

这时，桑吉迦子青年对菩提王子说：“您王子虽然这样说：‘啊，佛陀！啊，法！啊，法被如此善说了！’但却没有说：‘我归依那位尊者乔达摩、归依法、归依比丘僧团。’”

“喂，桑吉迦子！不要这样说！喂，桑吉迦子！不要这样说！桑吉迦子！这是我从母亲那里亲耳听闻、亲自接受的。桑吉迦子！有一次，世尊住在憍赏弥的瞿师罗园。那时，我的母亲怀着我的时候，到世尊那里去。到了之后，顶礼世尊，坐在一旁。坐在一旁的我母亲对世尊说：‘世尊！我腹中的这个胎儿，无论是男孩还是女孩，他/她归依世尊、归依法、归依比丘僧团。请世尊接受他/她为优婆塞（或优婆夷），从今日起，终生归依！’桑吉迦子！还有一次，世尊就住在这里，跋伽国的苏苏马罗吉罗城的贝沙伽拉林鹿野苑。那时，我的乳母抱着我到世尊那里去。到了之后，顶礼世尊，站在一边。站在一边的我乳母对世尊说：‘世尊，这位菩提王子归依世尊、归依法、归依比丘僧团。请世尊接受他为优婆塞，从今日起，终生归依！’桑吉迦子，就这样，这是我第三次归依世尊、归依法、归依比丘僧团。世尊！我从今日起，终生归依为优婆塞，请世尊接受我！”

Bodhirājakumārasuttaṃ niṭṭhitaṃ pañcamaṃ. (菩提王子经第五结束)

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《2》Majjhimapaṇṇāsapāḷi 中分五十经篇 (MN 51-100, 1-486)/4. Rājavagga 王品 (MN 81-90, 282-382)”

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【经名】 4.6 Aṅgulimālasutta 鸯掘摩经 (MN 86, 347-352)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Aṅgulimālasuttaṃ

347. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena rañño pasenadissa kosalassa vijite coro aṅgulimālo nāma hoti luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu. Tena gāmāpi agāmā katā, nigamāpi anigamā katā, janapadāpi ajanapadā katā. So manusse vadhitvā vadhitvā aṅgulīnaṃ mālaṃ dhāreti. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto senāsanaṃ saṃsāmetvā pattacīvaramādāya yena coro aṅgulimālo tenaddhānamaggaṃ paṭipajji. Addasāsuṃ kho gopālakā pasupālakā kassakā pathāvino bhagavantaṃ yena coro aṅgulimālo tenaddhānamaggapaṭipannaṃ. Disvāna bhagavantaṃ etadavocuṃ – “mā, samaṇa, etaṃ maggaṃ paṭipajji. Etasmiṃ, samaṇa, magge coro aṅgulimālo nāma luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu. Tena gāmāpi agāmā katā, nigamāpi anigamā katā, janapadāpi ajanapadā katā. So manusse vadhitvā vadhitvā aṅgulīnaṃ mālaṃ dhāreti. Etañhi, samaṇa, maggaṃ dasapi purisā vīsampi purisā tiṃsampi purisā cattārīsampi purisā paññāsampi purisā saṅkaritvā saṅkaritvā [saṃharitvā saṃharitvā (sī. pī.), saṅgaritvā (syā. kaṃ.)] paṭipajjanti. Tepi corassa aṅgulimālassa hatthatthaṃ gacchantī”ti. Evaṃ vutte, bhagavā tuṇhībhūto agamāsi. Dutiyampi kho gopālakā…pe… tatiyampi kho gopālakā pasupālakā kassakā pathāvino bhagavantaṃ etadavocuṃ – “mā, samaṇa, etaṃ maggaṃ paṭipajji, etasmiṃ samaṇa magge coro aṅgulimālo nāma luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu, tena gāmāpi agāmā katā, nigamāpi anigamā katā, janapadāpi ajanapadā katā. So manusse vadhitvā vadhitvā aṅgulīnaṃ mālaṃ dhāreti. Etañhi samaṇa maggaṃ dasapi purisā vīsampi purisā tiṃsampi purisā cattārīsampi purisā paññāsampi purisā saṅkaritvā saṅkaritvā paṭipajjanti. Tepi corassa aṅgulimālassa hatthatthaṃ gacchantī”ti.

348. Atha kho bhagavā tuṇhībhūto agamāsi. Addasā kho coro aṅgulimālo bhagavantaṃ dūratova āgacchantaṃ. Disvānassa etadahosi – “acchariyaṃ vata, bho, abbhutaṃ vata, bho! Imañhi maggaṃ dasapi purisā vīsampi purisā tiṃsampi purisā cattārīsampi purisā paññāsampi purisā saṅkaritvā saṅkaritvā paṭipajjanti. Tepi mama hatthatthaṃ gacchanti. Atha ca panāyaṃ samaṇo eko adutiyo pasayha maññe āgacchati. Yaṃnūnāhaṃ imaṃ samaṇaṃ jīvitā voropeyyan”ti. Atha kho coro aṅgulimālo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā bhagavantaṃ piṭṭhito piṭṭhito anubandhi. Atha kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi [abhisaṅkhāresi (syā. kaṃ. ka.)] yathā coro aṅgulimālo bhagavantaṃ pakatiyā gacchantaṃ sabbathāmena gacchanto na sakkoti sampāpuṇituṃ. Atha kho corassa aṅgulimālassa etadahosi – “acchariyaṃ vata, bho, abbhutaṃ vata, bho! Ahañhi pubbe hatthimpi dhāvantaṃ anupatitvā gaṇhāmi, assampi dhāvantaṃ anupatitvā gaṇhāmi, rathampi dhāvantaṃ anupatitvā gaṇhāmi, migampi dhāvantaṃ anupatitvā gaṇhāmi; atha ca panāhaṃ imaṃ samaṇaṃ pakatiyā gacchantaṃ sabbathāmena gacchanto na sakkomi sampāpuṇitun”ti! Ṭhitova bhagavantaṃ etadavoca – “tiṭṭha, tiṭṭha, samaṇā”ti. “Ṭhito ahaṃ, aṅgulimāla, tvañca tiṭṭhā”ti. Atha kho corassa aṅgulimālassa etadahosi – “ime kho samaṇā sakyaputtiyā saccavādino saccapaṭiññā. Atha panāyaṃ samaṇo gacchaṃ yevāha – ‘ṭhito ahaṃ, aṅgulimāla, tvañca tiṭṭhā’ti. Yaṃnūnāhaṃ imaṃ samaṇaṃ puccheyyan”ti.

349. Atha kho coro aṅgulimālo bhagavantaṃ gāthāya ajjhabhāsi –

“Gacchaṃ vadesi samaṇa ṭhitomhi,

Mamañca brūsi ṭhitamaṭṭhitoti;

Pucchāmi taṃ samaṇa etamatthaṃ,

Kathaṃ ṭhito tvaṃ ahamaṭṭhitomhī”ti.

“Ṭhito ahaṃ aṅgulimāla sabbadā,

Sabbesu bhūtesu nidhāya daṇḍaṃ;

Tuvañca pāṇesu asaññatosi,

Tasmā ṭhitohaṃ tuvamaṭṭhitosī”ti.

“Cirassaṃ vata me mahito mahesī,

Mahāvanaṃ pāpuṇi saccavādī [mahāvanaṃ samaṇoyaṃ paccupādi (sī.), mahāvanaṃ samaṇa paccupādi (syā. kaṃ.)];

Sohaṃ carissāmi pahāya pāpaṃ [sohaṃ cirassāpi pahāssaṃ pāpaṃ (sī.), sohaṃ carissāmi pajahissaṃ pāpaṃ (syā. kaṃ.)],

Sutvāna gāthaṃ tava dhammayuttaṃ”.

Itveva coro asimāvudhañca,

Sobbhe papāte narake akiri;

Avandi coro sugatassa pāde,

Tattheva naṃ pabbajjaṃ ayāci.

Buddho ca kho kāruṇiko mahesi,

Yo satthā lokassa sadevakassa;

‘Tamehi bhikkhū’ti tadā avoca,

Eseva tassa ahu bhikkhubhāvoti.

350. Atha kho bhagavā āyasmatā aṅgulimālena pacchāsamaṇena yena sāvatthi tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena sāvatthi tadavasari. Tatra sudaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena rañño pasenadissa kosalassa antepuradvāre mahājanakāyo sannipatitvā uccāsaddo mahāsaddo hoti – “coro te, deva, vijite aṅgulimālo nāma luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu. Tena gāmāpi agāmā katā, nigamāpi anigamā katā, janapadāpi ajanapadā katā. So manusse vadhitvā vadhitvā aṅgulīnaṃ mālaṃ dhāreti. Taṃ devo paṭisedhetū”ti.

Atha kho rājā pasenadi kosalo pañcamattehi assasatehi sāvatthiyā nikkhami divā divassa. Yena ārāmo tena pāvisi. Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho rājānaṃ pasenadiṃ kosalaṃ bhagavā etadavoca – “kiṃ nu te, mahārāja, rājā vā māgadho seniyo bimbisāro kupito vesālikā vā licchavī aññe vā paṭirājāno”ti? “Na kho me, bhante, rājā māgadho seniyo bimbisāro kupito, nāpi vesālikā licchavī, nāpi aññe paṭirājāno. Coro me, bhante, vijite aṅgulimālo nāma luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu. Tena gāmāpi agāmā katā, nigamāpi anigamā katā, janapadāpi ajanapadā katā. So manusse vadhitvā vadhitvā aṅgulīnaṃ mālaṃ dhāreti. Tāhaṃ, bhante, paṭisedhissāmī”ti. “Sace pana tvaṃ, mahārāja, aṅgulimālaṃ passeyyāsi kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajitaṃ, virataṃ pāṇātipātā, virataṃ adinnādānā, virataṃ musāvādā, ekabhattikaṃ, brahmacāriṃ, sīlavantaṃ, kalyāṇadhammaṃ, kinti naṃ kareyyāsī”ti? “Abhivādeyyāma vā, bhante, paccuṭṭheyyāma vā āsanena vā nimanteyyāma, abhinimanteyyāma vā naṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi, dhammikaṃ vā assa rakkhāvaraṇaguttiṃ saṃvidaheyyāma. Kuto panassa, bhante, dussīlassa pāpadhammassa evarūpo sīlasaṃyamo bhavissatī”ti?

Tena kho pana samayena āyasmā aṅgulimālo bhagavato avidūre nisinno hoti. Atha kho bhagavā dakkhiṇaṃ bāhuṃ paggahetvā rājānaṃ pasenadiṃ kosalaṃ etadavoca – “eso, mahārāja, aṅgulimālo”ti. Atha kho rañño pasenadissa kosalassa ahudeva bhayaṃ, ahu chambhitattaṃ, ahu lomahaṃso. Atha kho bhagavā rājānaṃ pasenadiṃ kosalaṃ bhītaṃ saṃviggaṃ lomahaṭṭhajātaṃ viditvā rājānaṃ pasenadiṃ kosalaṃ etadavoca – “mā bhāyi, mahārāja, natthi te ito bhayan”ti. Atha kho rañño pasenadissa kosalassa yaṃ ahosi bhayaṃ vā chambhitattaṃ vā lomahaṃso vā so paṭippassambhi. Atha kho rājā pasenadi kosalo yenāyasmā aṅgulimālo tenupasaṅkami; upasaṅkamitvā āyasmantaṃ aṅgulimālaṃ etadavoca – “ayyo no, bhante, aṅgulimālo”ti? “Evaṃ, mahārājā”ti. “Kathaṃgotto ayyassa pitā, kathaṃgottā mātā”ti? “Gaggo kho, mahārāja, pitā, mantāṇī mātā”ti. “Abhiramatu, bhante, ayyo gaggo mantāṇiputto. Ahamayyassa gaggassa mantāṇiputtassa ussukkaṃ karissāmi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan”ti.

351. Tena kho pana samayena āyasmā aṅgulimālo āraññiko hoti piṇḍapātiko paṃsukūliko tecīvariko. Atha kho āyasmā aṅgulimālo rājānaṃ pasenadiṃ kosalaṃ etadavoca – “alaṃ, mahārāja, paripuṇṇaṃ me cīvaran”ti. Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca – “acchariyaṃ, bhante, abbhutaṃ, bhante! Yāvañcidaṃ, bhante, bhagavā adantānaṃ dametā, asantānaṃ sametā, aparinibbutānaṃ parinibbāpetā. Yañhi mayaṃ, bhante, nāsakkhimhā daṇḍenapi satthenapi dametuṃ so bhagavatā adaṇḍena asattheneva [asatthena (syā. kaṃ.)] danto. Handa ca dāni [handa dāni (syā. kaṃ. pī.)] mayaṃ, bhante, gacchāma; bahukiccā mayaṃ bahukaraṇīyā”ti. “Yassadāni, mahārāja, kālaṃ maññasī”ti. Atha kho rājā pasenadi kosalo uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

Atha kho āyasmā aṅgulimālo pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiyaṃ piṇḍāya pāvisi. Addasā kho āyasmā aṅgulimālo sāvatthiyaṃ sapadānaṃ piṇḍāya caramāno aññataraṃ itthiṃ mūḷhagabbhaṃ vighātagabbhaṃ [visātagabbhaṃ (syā. kaṃ. pī. ka.)]. Disvānassa etadahosi – “kilissanti vata, bho, sattā; kilissanti vata, bho, sattā”ti! Atha kho āyasmā aṅgulimālo sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā aṅgulimālo bhagavantaṃ etadavoca – “idhāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisiṃ. Addasaṃ kho ahaṃ, bhante, sāvatthiyaṃ sapadānaṃ piṇḍāya caramāno aññataraṃ itthiṃ mūḷhagabbhaṃ vighātagabbhaṃ”. Disvāna mayhaṃ etadahosi – “kilissanti vata, bho, sattā; kilissanti vata, bho, sattā”ti!

“Tena hi tvaṃ, aṅgulimāla, yena sā itthī tenupasaṅkama; upasaṅkamitvā taṃ itthiṃ evaṃ vadehi – ‘yatohaṃ, bhagini, jāto [bhagini jātiyā jāto (sī.)] nābhijānāmi sañcicca pāṇaṃ jīvitā voropetā, tena saccena sotthi te hotu, sotthi gabbhassā’”ti.

“So hi nūna me, bhante, sampajānamusāvādo bhavissati. Mayā hi, bhante, bahū sañcicca pāṇā jīvitā voropitā”ti. “Tena hi tvaṃ, aṅgulimāla, yena sā itthī tenupasaṅkama; upasaṅkamitvā taṃ itthiṃ evaṃ vadehi – ‘yatohaṃ, bhagini, ariyāya jātiyā jāto, nābhijānāmi sañcicca pāṇaṃ jīvitā voropetā, tena saccena sotthi te hotu, sotthi gabbhassā’”ti.

“Evaṃ, bhante”ti kho āyasmā aṅgulimālo bhagavato paṭissutvā yena sā itthī tenupasaṅkami; upasaṅkamitvā taṃ itthiṃ etadavoca – “yatohaṃ, bhagini, ariyāya jātiyā jāto, nābhijānāmi sañcicca pāṇaṃ jīvitā voropetā, tena saccena sotthi te hotu, sotthi gabbhassā”ti. Atha khvāssā itthiyā sotthi ahosi, sotthi gabbhassa.

Atha kho āyasmā aṅgulimālo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘Khīṇā jāti vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsi. Aññataro kho panāyasmā aṅgulimālo arahataṃ ahosi.

352. Atha kho āyasmā aṅgulimālo pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Tena kho pana samayena aññenapi leḍḍu khitto āyasmato aṅgulimālassa kāye nipatati, aññenapi daṇḍo khitto āyasmato aṅgulimālassa kāye nipatati, aññenapi sakkharā khittā āyasmato aṅgulimālassa kāye nipatati. Atha kho āyasmā aṅgulimālo bhinnena sīsena, lohitena gaḷantena, bhinnena pattena, vipphālitāya saṅghāṭiyā yena bhagavā tenupasaṅkami. Addasā kho bhagavā āyasmantaṃ aṅgulimālaṃ dūratova āgacchantaṃ. Disvāna āyasmantaṃ aṅgulimālaṃ etadavoca – “adhivāsehi tvaṃ, brāhmaṇa, adhivāsehi tvaṃ, brāhmaṇa. Yassa kho tvaṃ, brāhmaṇa, kammassa vipākena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni niraye pacceyyāsi tassa tvaṃ, brāhmaṇa, kammassa vipākaṃ diṭṭheva dhamme paṭisaṃvedesī”ti. Atha kho āyasmā aṅgulimālo rahogato paṭisallīno vimuttisukhaṃ paṭisaṃvedi; tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Yo pubbeva [yo ca pubbe (sī. syā. kaṃ. pī.)] pamajjitvā, pacchā so nappamajjati;

Somaṃ [so imaṃ (sī.)] lokaṃ pabhāseti, abbhā muttova candimā.

“Yassa pāpaṃ kataṃ kammaṃ, kusalena pidhīyati [pithīyati (sī. syā. kaṃ. pī.)];

Somaṃ lokaṃ pabhāseti, abbhā muttova candimā.

“Yo have daharo bhikkhu, yuñjati buddhasāsane;

Somaṃ lokaṃ pabhāseti, abbhā muttova candimā.

“Disā hi me dhammakathaṃ suṇantu,

Disā hi me yuñjantu buddhasāsane;

Disā hi me te manujā bhajantu,

Ye dhammamevādapayanti santo.

“Disā hi me khantivādānaṃ, avirodhappasaṃsīnaṃ;

Suṇantu dhammaṃ kālena, tañca anuvidhīyantu.

“Na hi jātu so mamaṃ hiṃse, aññaṃ vā pana kiñci naṃ [kañci naṃ (sī. syā. kaṃ. pī.), kañcanaṃ (?)];

Pappuyya paramaṃ santiṃ, rakkheyya tasathāvare.

“Udakañhi nayanti nettikā, usukārā namayanti [damayanti (ka.)] tejanaṃ;

Dāruṃ namayanti tacchakā, attānaṃ damayanti paṇḍitā.

“Daṇḍeneke damayanti, aṅkusehi kasāhi ca;

Adaṇḍena asatthena, ahaṃ dantomhi tādinā.

“Ahiṃsakoti me nāmaṃ, hiṃsakassa pure sato;

Ajjāhaṃ saccanāmomhi, na naṃ hiṃsāmi kiñci naṃ [kañci naṃ (sī. syā. kaṃ. pī.), kañcanaṃ (?)].

“Coro ahaṃ pure āsiṃ, aṅgulimāloti vissuto;

Vuyhamāno mahoghena, buddhaṃ saraṇamāgamaṃ.

“Lohitapāṇi pure āsiṃ, aṅgulimāloti vissuto;

Saraṇagamanaṃ passa, bhavanetti samūhatā.

“Tādisaṃ kammaṃ katvāna, bahuṃ duggatigāminaṃ;

Phuṭṭho kammavipākena, aṇaṇo bhuñjāmi bhojanaṃ.

“Pamādamanuyuñjanti, bālā dummedhino janā;

Appamādañca medhāvī, dhanaṃ seṭṭhaṃva rakkhati.

“Mā pamādamanuyuñjetha, mā kāmarati santhavaṃ;

Appamatto hi jhāyanto, pappoti vipulaṃ [paramaṃ (ka.)] sukhaṃ.

“Svāgataṃ [sāgataṃ (sī. pī.)] nāpagataṃ [nāma sagataṃ (ka.)], nayidaṃ dummantitaṃ mama;

Saṃvibhattesu [suvibhattesu (syā. kaṃ.), savibhattesu (sī. ka.), paṭibhattesu (pī.)] dhammesu, yaṃ seṭṭhaṃ tadupāgamaṃ.

“Svāgataṃ nāpagataṃ, nayidaṃ dummantitaṃ mama;

Tisso vijjā anuppattā, kataṃ buddhassa sāsana”ntntti.

Aṅgulimālasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

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第八六 鸯掘摩经 Aṅgulimālasuttaṃ

我是这样听说的。

有一个时候，世尊住在舍卫城的祇陀林给孤独园。那时，在拘萨罗国波斯匿王的领土内，有一个名叫鸯掘摩（意为“指鬘”）的凶恶强盗。他残忍、满手鲜血、专门杀戮，对众生毫无怜悯之心。因为他，村庄不再像村庄，城镇不再像城镇，地方不再像地方。他杀人后，把手指砍下来做成花鬘戴着。这时，世尊在清晨时分，穿好衣服，拿着衣钵进入舍卫城乞食。在舍卫城乞食完毕，吃过饭后，从乞食处回来，整理好坐具，拿着衣钵，朝着凶贼鸯掘摩所在的那条大路走去。牧牛人、牧羊人、农夫、行路人等看见世尊朝着凶贼鸯掘摩所在的大路走去，（他们）上前对世尊说：“沙门（修行人）！不要走这条路。沙门！这条路上有一个名叫鸯掘摩的凶贼，他残忍、满手鲜血、以杀戮为业，对众生毫无怜悯。因为他，村庄不再像村庄，城镇不再像城镇，地方不再像地方。他杀害许多人，用手指做成花鬘。沙门！这条路，就算是十个人、二十个人、三十个人、四十个人、甚至五十个人结伴同行，他们还是会成为凶贼鸯掘摩手下的猎物。” 听到这样的话，世尊沉默不语，仍然继续前进。牧牛人、牧羊人、农夫、行路人第二次对世尊说：“沙门！不要走这条路……（重复之前的话）……还是会成为凶贼鸯掘摩手下的猎物。” 世尊再次沉默不语，仍然继续前进。牧牛人、牧羊人、农夫、行路人第三次对世尊说：“沙门！不要走这条路……（重复之前的话）……还是会成为凶贼鸯掘摩手下的猎物。” 世尊再次沉默不语，仍然继续前进。

凶贼鸯掘摩远远看见世尊走来，看到后他心里想：“真是奇特啊！真是前所未有啊！这条路，就是十个人、二十个人、三十个人、四十个人、五十个人结伴而来，他们尚且会成为我的猎物。然而这个沙门，独自一人没有同伴，却好像充满威力地走来。不如，我去夺了这沙门的性命吧？” 于是，凶贼鸯掘摩拿起刀和盾，佩上弓和箭袋，从世尊身后追赶。这时，世尊施展神通力，以至于凶贼鸯掘摩用尽全力追赶，也无法追上正常步行的世尊。这时，凶贼鸯掘摩心里想：“实在奇特，确实是前所未有啊！我以前追赶奔跑的大象都能追上，追赶奔跑的马也能追上，追赶飞驰的马车也能追上，追赶奔跑的鹿也能追上；然而，我对这个正常步行的沙门，即使尽全力追赶，竟然追不上！” 他停下脚步，对世尊喊道：“站住！沙门！站住！沙门！” 世尊回答：“我已经停止了，鸯掘摩！你才应该停止。”这时凶贼鸯掘摩心里想：“这些释迦族的沙门是说真话、守信诺的人。但是这个沙门明明还在走，却说：‘我已经停止了，鸯掘摩！你才应该停止。’ 我现在要问问这个沙门。” 于是鸯掘摩用偈颂问世尊道：

“沙门你行走着却说：‘我已停止’，

对我这已停下的，你反说：‘你未停止’；

沙门，我现在问你这是什么道理，

为何说你已停止而我未停止？”

世尊回答： “鸯掘摩！我对一切众生，永远放下（伤害的）刀杖，（所以我说）我已永远停止（作恶）；

而你对众生还不能自我克制（不去伤害），

所以（我说）我已停止而你未停止。”

鸯掘摩说： “我长久以来所尊敬的大仙（指佛陀），

终于来到这大森林里；

听闻您这符合正法的偈颂，

我应舍弃长久以来的恶行。”

就这样，凶贼（鸯掘摩）抛弃了他的凶器，

把它们丢进深坑悬崖之中；

强盗向善逝（佛陀）的双足顶礼，

当场就请求出家。

佛陀，这位慈悲的大仙，

一切人天导师，

那时对他说：“来！比丘！”

（鸯掘摩）就这样成为了（佛陀的）比丘弟子。

这时，世尊让尊者鸯掘摩作为随行的沙门，向舍卫城游化而去，依次游历，最终抵达了舍卫城。在那里，世尊住在舍卫城的祇陀林给孤独园。

那个时候，在拘萨罗国波斯匿王的王宫门前聚集了许多民众，他们大声喧嚷道：“大王！您的领土里有一个名叫鸯掘摩的凶贼，他残忍、满手鲜血、以杀生为业、对众生毫无怜悯，他使得村庄不像村庄，城镇不像城镇，地方不像地方。他杀戮许多人，用手指做成花鬘。大王！您应该捉拿他！”

这时，拘萨罗国波斯匿王率领五百骑兵赶往舍卫城。在中午时分抵达了给孤独园。他乘车来到车路的尽头，然后下车步行到世尊那里。到了之后，向世尊行礼，然后在一旁坐下。世尊对坐在一旁的拘萨罗国波斯匿王说：“大王！您（这样匆忙）是要去攻打摩揭陀国的斯尼耶·频婆娑罗王吗？还是要去攻打毗舍离的离车族人呢？或者是去攻打其他敌对的国王吗？”

“世尊！我不是要去攻打摩揭陀国的斯尼耶·频婆娑罗王，也不是要去攻打毗舍离的离车族人，更不是要去攻打其他敌对的国王。世尊！我的领土内有个名叫鸯掘摩的凶贼，他残忍、满手鲜血……（像前面说的那样）……用手指做成花鬘。世尊！我是要去捉拿他。”

“大王！如果您看见鸯掘摩剃除了须发，穿上袈裟，舍弃家庭生活而出家，不再杀生，不再偷盗（不与取），不再说谎，一天只吃一餐（日中一食），修行清净的梵行，持守戒律，奉行善法，您会怎样处置他呢？”

“世尊！那我应当向他礼敬，起立迎接，请他上座，并且向他供养衣服、饮食、卧具、医药等生活必需品，并会如法地提供保护和支持。但是，世尊！他原本是个毁坏戒律、行为邪恶的人，怎么可能变成这样持戒自律的人呢？” 那个时候，尊者鸯掘摩就坐在离世尊不远的地方。这时，世尊举起右手，指着（鸯掘摩）告诉拘萨罗国波斯匿王说：“大王！这位就是鸯掘摩。”

拘萨罗国波斯匿王（听了）感到恐惧，身体僵硬，汗毛直竖。这时，世尊知道拘萨罗国波斯匿王害怕、惊恐、汗毛直竖，就对拘萨罗国波斯匿王说：“大王！不要害怕！大王！不要害怕！您确实没有什么可怕的了。” 于是，（原本）感到恐惧、身体僵硬、汗毛直竖的拘萨罗国波斯匿王，心情平静了下来。这时拘萨罗国波斯匿王走到尊者鸯掘摩面前，对尊者鸯掘摩说：“尊者，您就是鸯掘摩吗？”

“是的，大王！”

“尊者！您的父亲是哪个家族的？您的母亲是哪个家族的？”

“大王！我的父亲属于伽伽（Gagga）族，母亲属于曼塔尼（Mantāṇī）族。”

“尊者！伽伽和曼塔尼的儿子，愿您安乐满足！我愿意为尊者您——伽伽和曼塔尼的儿子，诚心供养衣服、饮食、卧具、医药等生活必需品。”

当时尊者鸯掘摩是一位住在森林（阿兰若）的比丘，依靠乞食为生，穿着从垃圾堆捡来的布（粪扫衣）缝制的衣服，只拥有三件袈裟。尊者鸯掘摩告诉拘萨罗国波斯匿王说：“大王！足够了，我的三衣已经满足（够用了）。”

这时，拘萨罗国波斯匿王来到世尊面前，到了之后，向世尊行礼，坐在一旁。坐在一旁的拘萨罗国波斯匿王对世尊说：“世尊！真是奇特啊！世尊！真是前所未有啊！世尊！世尊是未调伏者的调伏者，未平静者的平静者，未涅槃者的令其涅槃者。世尊！我们用刀杖、武器都无法降伏的人，世尊不用刀杖、武器就能使他调伏。世尊！我们现在要告辞了，我们有很多事务要处理，非常繁忙。” “大王！现在是您认为合适的时候了（您可以随意离开了）。” 于是拘萨罗国波斯匿王从座位上站起来，向世尊行礼，向右绕行（表示尊敬）后离去。

尊者鸯掘摩在清晨时分，穿好衣服，拿着衣钵，进入舍卫城乞食。当鸯掘摩依次在舍卫城乞食时，看见一位妇人难产，正被生产的痛苦折磨。看到这情形，他心里想：“唉！众生确实是痛苦的！唉！有情众生确实是痛苦的啊！” 这时，尊者鸯掘摩在舍卫城乞食完毕后，从乞食处回到世尊那里。到了之后，向世尊行礼，坐在一旁。坐在一旁的尊者鸯掘摩对世尊说：“世尊！今天清晨，我穿好衣服，拿着衣钵进入舍卫城乞食。世尊！当我依次在舍卫城乞食时，看见一位妇人难产，正为生产所苦。看到之后，我心里想：‘唉！有情众生确实是痛苦的，唉！有情众生确实是痛苦的。’”

世尊说：“鸯掘摩！那么你现在就去舍卫城，到那位妇人那里，对她这样说：‘姐妹（bhagini）！自从我出生以来，我不曾记得有过故意夺取众生生命的事情。以这句真话的力量，愿你平安，愿你的胎儿平安生产！’”

“世尊！那我不就是故意说谎了吗？因为我确实故意夺取过许多众生的生命。”

世尊说：“鸯掘摩！那么你就去舍卫城，去到那位妇人那里，这样告诉她：‘姐妹！自从我获得神圣的重生（指出家成为圣弟子）以来，我不曾记得有过故意夺取众生生命的事情。以这句真话的力量，愿你平安，愿你的胎儿平安生产！’” “世尊！是的，我明白了”。尊者鸯掘摩答应了世尊，前往舍卫城，去到那位妇人那里告诉她：“姐妹！自从我获得神圣的重生以来，我不曾记得有过故意夺取众生生命的事情。以这句真话的力量，愿你平安，愿你的胎儿平安生产！” 当时，那位妇人就平安地生产了，母子（胎儿）平安。这时，尊者鸯掘摩独自住在僻静处，保持不放逸，热忱、精进地修行。不久之后，这位善男子就完全达成了善男子出家（从家庭到无家）的最终目标，即：对于无上的清净梵行终极目标，在当下生命中，通过自己的最高智慧（Abhiññā）亲证、成就并安住于其中。（他了知：）‘轮回之生已尽，清净梵行已立，该做的事已做完，不再有未来的轮回状态了。’ 尊者鸯掘摩成为了阿罗汉中的一员。

又有一天清晨，尊者鸯掘摩穿好衣服，拿着衣钵，进入舍卫城乞食。那时候，有人向尊者鸯掘摩的身上丢土块，有人向尊者鸯掘摩的身上丢木棍，还有人向尊者鸯掘摩的身上丢石块。当时，尊者鸯掘摩头被打破、鲜血直流、钵也破了、僧伽梨（外衣）也撕破了，（就这样）来到了世尊那里。世尊远远看见尊者鸯掘摩走来，看到后便对尊者鸯掘摩说：“忍耐吧，婆罗门（指修行圆满者）！忍耐吧，婆罗门！你某个（往昔）业行的果报，本应使你在地狱中承受许多年、许多百年、许多千年，而你现在，就在当下的生命中了结（承受）了这个业报。”

这时，尊者鸯掘摩独自静坐，感受着解脱的快乐。在那个时候，他自发地说出了这些感兴偈（Udāna）：

以前曾放逸度日，后来不再放逸；

他照亮这个世间，如同无云遮蔽的月亮。

他所造作的恶业，已被善行所覆盖；

他照亮这个世间，如同无云遮蔽的月亮。

确实，年轻的比丘，若致力于佛陀的教法；

他照亮这个世间，如同无云遮蔽的月亮。

愿我的敌人们也听闻正法，

愿我的敌人们也致力于佛陀的教法，

愿我的敌人们也亲近那些宣说正法的善人。

愿我的敌人们听闻忍辱和无嗔之教，

并在适当的时候听闻正法，随法修行。

这样的人绝不会想伤害我，

也不会伤害任何其他众生；

他会达到最高的寂静，

守护一切有情众生（无论强弱）。

引水的人引导水流，

造箭的人矫直箭杆，

木匠修正木材，

贤者调伏自我。

有人用棍棒、钩竿和鞭子来驯服（他人或动物）；

而我，佛陀以无棍棒、无刀剑的方式，使我得到调伏。

我的名字（曾象征）‘无害者’（Ahiṃsaka），却在过去是个施害者；

今天我的名字才名副其实，我不再伤害任何众生。

以前我是强盗，人称鸯掘摩，

被（轮回）的巨大洪流所席卷；（如今）我已皈依佛陀。

以前我是满手鲜血的强盗，人称鸯掘摩；

看我（如今）的皈依，（轮回）之流已被截断！

虽然造作了许多导致堕入恶趣的业；

（但如今）业报已受，我无负债地享用（他人供养的）食物。

愚痴无知的人沉溺于放逸；

而有智慧的人守护不放逸，如同守护最珍贵的财富。

不要沉溺于放逸，不要耽于感官欲乐和执着；

不放逸的禅修者，能获得广大的（解脱）快乐。

善来！此行非恶来！此非我之恶思虑！

于（佛陀）善分之诸法中，我已证得最胜者！

善来！此行非恶来！此非我之恶思虑！

三明我已得证达，佛陀教法已完成！

☸.....................................................................

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《2》Majjhimapaṇṇāsapāḷi 中分五十经篇 (MN 51-100, 1-486)/4. Rājavagga 王品 (MN 81-90, 282-382)”

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【经名】 4.7 Piyajātikasutta 爱生经 (MN 87, 353-357)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Piyajātikasuttaṃ

353. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena aññatarassa gahapatissa ekaputtako piyo manāpo kālaṅkato hoti. Tassa kālaṃkiriyāya neva kammantā paṭibhanti na bhattaṃ paṭibhāti. So āḷāhanaṃ gantvā kandati – “kahaṃ, ekaputtaka, kahaṃ, ekaputtakā”ti! Atha kho so gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho taṃ gahapatiṃ bhagavā etadavoca – “na kho te, gahapati, sake citte ṭhitassa indriyāni, atthi te indriyānaṃ aññathattan”ti. “Kiñhi me, bhante, indriyānaṃ nāññathattaṃ bhavissati; mayhañhi, bhante, ekaputto piyo manāpo kālaṅkato. Tassa kālaṃkiriyāya neva kammantā paṭibhanti, na bhattaṃ paṭibhāti. Sohaṃ āḷāhanaṃ gantvā kandāmi – ‘kahaṃ, ekaputtaka, kahaṃ, ekaputtakā’”ti! “Evametaṃ, gahapati, evametaṃ, gahapati [evametaṃ gahapati (pī. sakideva), evameva (sī. sakideva)]! Piyajātikā hi, gahapati, sokaparidevadukkhadomanassupāyāsā piyappabhavikā”ti. “Kassa kho [kissa nu kho (sī.)] nāmetaṃ, bhante, evaṃ bhavissati – ‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti? Piyajātikā hi kho, bhante, ānandasomanassā piyappabhavikā”ti. Atha kho so gahapati bhagavato bhāsitaṃ anabhinanditvā paṭikkositvā uṭṭhāyāsanā pakkāmi.

354. Tena kho pana samayena sambahulā akkhadhuttā bhagavato avidūre akkhehi dibbanti. Atha kho so gahapati yena te akkhadhuttā tenupasaṅkami; upasaṅkamitvā akkhadhutte etadavoca – “idhāhaṃ, bhonto, yena samaṇo gotamo tenupasaṅkamiṃ; upasaṅkamitvā samaṇaṃ gotamaṃ abhivādetvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinnaṃ kho maṃ, bhonto, samaṇo gotamo etadavoca – ‘na kho te, gahapati, sake citte ṭhitassa indriyāni, atthi te indriyānaṃ aññathattan’ti. Evaṃ vutte, ahaṃ, bhonto, samaṇaṃ gotamaṃ etadavocaṃ – ‘kiñhi me, bhante, indriyānaṃ nāññathattaṃ bhavissati; mayhañhi, bhante, ekaputtako piyo manāpo kālaṅkato. Tassa kālaṃkiriyāya neva kammantā paṭibhanti, na bhattaṃ paṭibhāti. Sohaṃ āḷāhanaṃ gantvā kandāmi – kahaṃ, ekaputtaka, kahaṃ, ekaputtakā’ti! ‘Evametaṃ, gahapati, evametaṃ, gahapati! Piyajātikā hi, gahapati, sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti. ‘Kassa kho nāmetaṃ, bhante, evaṃ bhavissati – piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā? Piyajātikā hi kho, bhante, ānandasomanassā piyappabhavikā’ti. Atha khvāhaṃ, bhonto, samaṇassa gotamassa bhāsitaṃ anabhinanditvā paṭikkositvā uṭṭhāyāsanā pakkamin”ti. “Evametaṃ, gahapati, evametaṃ, gahapati! Piyajātikā hi, gahapati, ānandasomanassā piyappabhavikā”ti. Atha kho so gahapati “sameti me akkhadhuttehī”ti pakkāmi. Atha kho idaṃ kathāvatthu anupubbena rājantepuraṃ pāvisi.

355. Atha kho rājā pasenadi kosalo mallikaṃ deviṃ āmantesi – “idaṃ te, mallike, samaṇena gotamena bhāsitaṃ – ‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’”ti. “Sacetaṃ, mahārāja, bhagavatā bhāsitaṃ, evametan”ti. “Evameva panāyaṃ mallikā yaññadeva samaṇo gotamo bhāsati taṃ tadevassa abbhanumodati”. “Sacetaṃ, mahārāja, bhagavatā bhāsitaṃ evametanti. Seyyathāpi nāma, yaññadeva ācariyo antevāsissa bhāsati taṃ tadevassa antevāsī abbhanumodati – ‘evametaṃ, ācariya, evametaṃ, ācariyā’”ti. “Evameva kho tvaṃ, mallike, yaññadeva samaṇo gotamo bhāsati taṃ tadevassa abbhanumodasi”. “Sacetaṃ, mahārāja, bhagavatā bhāsitaṃ evametan”ti. “Carapi, re mallike, vinassā”ti. Atha kho mallikā devī nāḷijaṅghaṃ brāhmaṇaṃ āmantesi – “ehi tvaṃ, brāhmaṇa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha – ‘mallikā, bhante, devī bhagavato pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’ti. Evañca vadehi – ‘bhāsitā nu kho, bhante, bhagavatā esā vācā – piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti. Yathā te bhagavā byākaroti taṃ sādhukaṃ uggahetvā mama āroceyyāsi. Na hi tathāgatā vitathaṃ bhaṇantī”ti. “Evaṃ, bhotī”ti kho nāḷijaṅgho brāhmaṇo mallikāya deviyā paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho nāḷijaṅgho brāhmaṇo bhagavantaṃ etadavoca – “mallikā, bho gotama, devī bhoto gotamassa pāde sirasā vandati; appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati; evañca vadeti – ‘bhāsitā nu kho, bhante, bhagavatā esā vācā – piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’”ti.

356. “Evametaṃ, brāhmaṇa, evametaṃ, brāhmaṇa! Piyajātikā hi, brāhmaṇa, sokaparidevadukkhadomanassupāyāsā piyappabhavikāti. Tadamināpetaṃ, brāhmaṇa, pariyāyena veditabbaṃ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā. Bhūtapubbaṃ, brāhmaṇa, imissāyeva sāvatthiyā aññatarissā itthiyā mātā kālamakāsi. Sā tassā kālakiriyāya ummattikā khittacittā rathikāya rathikaṃ [rathiyāya rathiyaṃ (sī. syā. kaṃ. pī.)] siṅghāṭakena siṅghāṭakaṃ upasaṅkamitvā evamāha – ‘api me mātaraṃ addassatha [addasatha (sī. pī.)], api me mātaraṃ addassathā’ti? Imināpi kho etaṃ, brāhmaṇa, pariyāyena veditabbaṃ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikāti.

“Bhūtapubbaṃ, brāhmaṇa, imissāyeva sāvatthiyā aññatarissā itthiyā pitā kālamakāsi… bhātā kālamakāsi… bhaginī kālamakāsi… putto kālamakāsi… dhītā kālamakāsi… sāmiko kālamakāsi. Sā tassa kālakiriyāya ummattikā khittacittā rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ upasaṅkamitvā evamāha – ‘api me sāmikaṃ addassatha, api me sāmikaṃ addassathā’ti? Imināpi kho etaṃ, brāhmaṇa, pariyāyena veditabbaṃ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikāti.

“Bhūtapubbaṃ, brāhmaṇa, imissāyeva sāvatthiyā aññatarassa purisassa mātā kālamakāsi. So tassā kālakiriyāya ummattako khittacitto rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ upasaṅkamitvā evamāha – ‘api me mātaraṃ addassatha, api me mātaraṃ addassathā’ti? Imināpi kho etaṃ, brāhmaṇa, pariyāyena veditabbaṃ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikāti.

“Bhūtapubbaṃ, brāhmaṇa, imissāyeva sāvatthiyā aññatarassa purisassa pitā kālamakāsi… bhātā kālamakāsi… bhaginī kālamakāsi… putto kālamakāsi… dhītā kālamakāsi… pajāpati kālamakāsi. So tassā kālakiriyāya ummattako khittacitto rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ upasaṅkamitvā evamāha – ‘api me pajāpatiṃ addassatha, api me pajāpatiṃ addassathā’ti? Imināpi kho etaṃ, brāhmaṇa, pariyāyena veditabbaṃ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikāti.

“Bhūtapubbaṃ, brāhmaṇa, imissāyeva sāvatthiyā aññatarā itthī ñātikulaṃ agamāsi. Tassā te ñātakā sāmikaṃ [sāmikā (sī.)] acchinditvā aññassa dātukāmā. Sā ca taṃ na icchati. Atha kho sā itthī sāmikaṃ etadavoca – ‘ime, maṃ [mama (syā. kaṃ. pī.)], ayyaputta, ñātakā tvaṃ [tayā (sī.), taṃ (syā. kaṃ. pī.)] acchinditvā aññassa dātukāmā. Ahañca taṃ na icchāmī’ti. Atha kho so puriso taṃ itthiṃ dvidhā chetvā attānaṃ upphālesi [uppāṭesi (sī. pī.), ophāresi (ka.)] – ‘ubho pecca bhavissāmā’ti. Imināpi kho etaṃ, brāhmaṇa, pariyāyena veditabbaṃ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā”ti.

357. Atha kho nāḷijaṅgho brāhmaṇo bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā yena mallikā devī tenupasaṅkami; upasaṅkamitvā yāvatako ahosi bhagavatā saddhiṃ kathāsallāpo taṃ sabbaṃ mallikāya deviyā ārocesi. Atha kho mallikā devī yena rājā pasenadi kosalo tenupasaṅkami; upasaṅkamitvā rājānaṃ pasenadiṃ kosalaṃ etadavoca – “taṃ kiṃ maññasi, mahārāja, piyā te vajirī kumārī”ti? “Evaṃ, mallike, piyā me vajirī kumārī”ti. “Taṃ kiṃ maññasi, mahārāja, vajiriyā te kumāriyā vipariṇāmaññathābhāvā uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā”ti? “Vajiriyā me, mallike, kumāriyā vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṃ, kiṃ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā”ti? “Idaṃ kho taṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṃ – ‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti.

“Taṃ kiṃ maññasi, mahārāja, piyā te vāsabhā khattiyā”ti? “Evaṃ, mallike, piyā me vāsabhā khattiyā”ti. “Taṃ kiṃ maññasi, mahārāja, vāsabhāya te khattiyāya vipariṇāmaññathābhāvā uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā”ti? “Vāsabhāya me, mallike, khattiyāya vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṃ, kiṃ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā”ti? “Idaṃ kho taṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṃ – ‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti.

“Taṃ kiṃ maññasi, mahārāja, piyo te viṭaṭūbho [viḍūḍabho (sī. syā. kaṃ. pī.)] senāpatī”ti? “Evaṃ, mallike, piyo me viṭaṭūbho senāpatī”ti. “Taṃ kiṃ maññasi, mahārāja, viṭaṭūbhassa te senāpatissa vipariṇāmaññathābhāvā uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā”ti? “Viṭaṭūbhassa me, mallike, senāpatissa vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṃ, kiṃ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā”ti? “Idaṃ kho taṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṃ – ‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti.

“Taṃ kiṃ maññasi, mahārāja, piyā te ahan”ti? “Evaṃ, mallike, piyā mesi tvan”ti. “Taṃ kiṃ maññasi, mahārāja, mayhaṃ te vipariṇāmaññathābhāvā uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā”ti? “Tuyhañhi me, mallike, vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṃ, kiṃ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā”ti? “Idaṃ kho taṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṃ – ‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti.

“Taṃ kiṃ maññasi, mahārāja, piyā te kāsikosalā”ti? “Evaṃ, mallike, piyā me kāsikosalā. Kāsikosalānaṃ, mallike, ānubhāvena kāsikacandanaṃ paccanubhoma, mālāgandhavilepanaṃ dhāremā”ti. “Taṃ kiṃ maññasi, mahārāja, kāsikosalānaṃ te vipariṇāmaññathābhāvā uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā”ti? “Kāsikosalānañhi, mallike, vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṃ, kiṃ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā”ti? “Idaṃ kho taṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṃ – ‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’”ti.

“Acchariyaṃ, mallike, abbhutaṃ, mallike! Yāvañca so bhagavā paññāya ativijjha maññe [paṭivijjha paññāya (ka.)] passati. Ehi, mallike, ācamehī”ti [ācāmehīti (sī. pī.)]. Atha kho rājā pasenadi kosalo uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā tikkhattuṃ udānaṃ udānesi – “namo tassa bhagavato arahato sammāsambuddhassa, namo tassa bhagavato arahato sammāsambuddhassa, namo tassa bhagavato arahato sammāsambuddhassā”ti.

Piyajātikasuttaṃ niṭṭhitaṃ sattamaṃ.

☸---------------------------------------------------------------------

第八七 爱生经 Piyajātikasuttaṃ

我是这样听说的。

有一个时候，世尊住在舍卫城的祇陀林给孤独园。那时，有一位居士，他唯一、心爱的儿子去世了。因为儿子的去世，他无心料理家务，也不想吃东西，他跑到墓地前哭泣道：“我的儿啊！你在哪里啊？我的儿啊！你在哪里啊？”

这时，这位居士来到世尊那里。到了之后，向世尊行礼，坐在一旁。世尊对坐在一旁的这位居士说：“居士！你的心神不定（你的诸根不在自身掌控中），你的诸根（感官和心念）看起来和平常不一样（有所变异）。”

“世尊！我的诸根怎么会和（平常）不一样呢？世尊！我那唯一、心爱的儿子去世了。因为他的去世，我无心料理家务，也不想吃东西，我跑到他的墓地前哭泣道：‘我的儿啊！你在哪里啊？我的儿啊！你在哪里啊？’”

世尊说：“居士！是这样的，居士！是这样的！忧愁、悲伤、痛苦、忧虑、恼恨，这些都是从‘可爱可意之物’（Piyajātika）产生，以‘可爱可意之物’为根源而生起的。”

“世尊！谁会这样想呢？——说‘忧愁、悲伤、痛苦、忧虑、恼恨是从可爱可意之物产生，以可爱可意之物为根源而生起’？世尊！从可爱可意之物产生，以可爱可意之物为根源而生起的，应该是喜悦和快乐才对啊！” 这位居士不认同世尊所说的话，（心里）批评反对着，从座位上站起来离开了。

那时，正好有一群赌徒在离世尊不远的地方赌博。于是，那位居士走到那些赌徒那里，到了之后，对那些赌徒说：“各位！我刚才去了沙门乔达摩那里，到了之后，向沙门乔达摩行礼，坐在一旁。坐在一旁的我，沙门乔达摩对我说：‘居士！你的心神不定，你的诸根看起来和平常不一样。’ 听到这话，各位！我对沙门乔达摩说：‘世尊！我的诸根怎么会和（平常）不一样呢？世尊！我那唯一、心爱的儿子去世了。因为他的去世，我无心料理家务，也不想吃东西，我跑到他的墓地前哭泣道：我的儿啊！你在哪里啊？我的儿啊！你在哪里啊？’ （世尊说：）‘居士！是这样的，居士！是这样的！忧愁、悲伤、痛苦、忧虑、恼恨，这些都是从可爱可意之物产生，以可爱可意之物为根源而生起。’ （我说：）‘世尊！谁会这样想呢？——说忧愁、悲伤、痛苦、忧虑、恼恨是从可爱可意之物产生，以可爱可意之物为根源而生起？世尊！从可爱可意之物产生，以可爱可意之物为根源而生起的，应该是喜悦和快乐才对啊！’ 各位！我对沙门乔达摩说的话不认同，（心里）批评反对着，就从座位上站起来离开了。”

（赌徒们说：）“居士！是这样的！居士！是这样的！确实，从可爱可意之物产生、以可爱可意之物为根源而生起的，是喜悦和快乐。” 这时，那位居士因为“赌徒们同意我的看法”而离开了。这个话题（或这件事）渐渐地传到了王宫里。

拘萨罗国波斯匿王对末利王后说：“末利！‘忧愁、悲伤、痛苦、忧虑、恼恨是从可爱可意之物产生，以可爱可意之物为根源而生起’，这是沙门乔达摩所说的话。”

“大王！如果这话是世尊所说，那么一定是这样的。”

（国王说：）“就是这样！你末利，对于沙门乔达摩所说的任何话，全都表示赞同。（就像你说：）‘大王！如果这话是世尊所说，那么一定是这样的。’ 就好像老师对弟子说的任何话，弟子都说：‘老师！确实是这样！老师！确实是这样！’ 而对老师的话全都表示赞同。末利！你对沙门乔达摩说的任何话，也都这样全都赞同。” （末利王后说：）“大王！如果这话是世尊所说，那么一定是这样的。” （国王生气地说：）“走开，末利！滚开！”

这时，末利王后对一位名叫那利鸯伽的婆罗门说：“婆罗门！现在请你到世尊那里去。到了之后，用我的名义，顶礼世尊的双足，问候世尊是否少病、少恼、身体轻快、强健有力、安稳度日。（这样说：）‘世尊！末利王后顶礼世尊的双足，并问候世尊少病、少恼、身体轻快、强健有力、安稳度日。’ 并且这样问：‘世尊！这句话——“忧愁、悲伤、痛苦、忧虑、恼恨是从可爱可意之物产生，以可爱可意之物为根源而生起”——确实是世尊您所说的吗？’ 世尊怎样回答你，请你好好记住，回来告诉我。如来（佛陀）是绝不说虚妄语的人。”

“王后！是的，遵命。” 那利鸯伽婆罗门答应了末利王后，前往世尊那里。到了之后，与世尊互相问候，说了些友善吉祥的话后，坐在一旁。坐在一旁的那利鸯伽婆罗门对世尊说：“尊者乔达摩！末利王后顶礼尊者乔达摩的双足，问候世尊少病、少恼、身体轻快、强健有力、安稳度日。并且这样问：‘世尊！这句话——“忧愁、悲伤、痛苦、忧虑、恼恨是从可爱可意之物产生，以可爱可意之物为根源而生起”——确实是世尊您所说的吗？’”

“婆罗门！确实如此。婆罗门！确实如此。忧愁、悲伤、痛苦、忧虑、恼恨确实是从可爱可意之物产生，以可爱可意之物为根源而生起。婆罗门！如何能知道‘忧愁、悲伤、痛苦、忧虑、恼恨是从可爱可意之物产生，以可爱可意之物为根源而生起’呢？通过这个例子就可以知道：婆罗门！从前就在这个舍卫城里，有一位妇女，她的母亲去世了。她因为母亲的去世而发疯，心智错乱，在大街小巷、十字路口到处跑，这样喊着：‘你们谁看见我的母亲了吗？你们谁看见我的母亲了吗？’”

“婆罗门！凭什么说‘忧愁、悲伤、痛苦、忧虑、恼恨是从可爱可意之物产生，以可爱可意之物为根源而生起’呢？通过这个例子就可以知道。婆罗门！从前就在这个舍卫城里，有一位妇女，她的父亲去世了……乃至……兄弟去世了……姐妹去世了……儿子去世了……女儿去世了……丈夫去世了。她因为丈夫的去世而发疯，心智错乱，在大街小巷、十字路口到处跑，这样喊着：‘你们谁看见我的丈夫了吗？你们谁看见我的丈夫了吗？’”

“婆罗门！凭什么说‘忧愁、悲伤、痛苦、忧虑、恼恨是从可爱可意之物产生，以可爱可意之物为根源而生起’呢？通过这个例子就可以知道。婆罗门！从前就在这个舍卫城里，有一位男子，他的母亲去世了。他因为母亲的去世而发疯，心智错乱，在大街小巷、十字路口到处跑，这样喊着：‘你们谁看见我的母亲了吗？你们谁看见我的母亲了吗？’”

“婆罗门！凭什么说‘忧愁、悲伤、痛苦、忧虑、恼恨是从可爱可意之物产生，以可爱可意之物为根源而生起’呢？通过这个例子就可以知道。婆罗门！从前就在这个舍卫城里，有一位男子，他的父亲去世了……乃至……兄弟去世了……姐妹去世了……儿子去世了……女儿去世了……妻子去世了。他因为妻子的去世而发疯，心智错乱，在大街小巷、十字路口到处跑，这样喊着：‘你们谁看见我的妻子了吗？你们谁看见我的妻子了吗？’”

“婆罗门！凭什么说‘忧愁、悲伤、痛苦、忧虑、恼恨是从可爱可意之物产生，以可爱可意之物为根源而生起’呢？通过这个例子就可以知道。婆罗门！从前就在这个舍卫城里，有一位妇女回娘家（亲戚家）。她的那些亲戚想把她从丈夫身边夺走，打算把她嫁给别人。但是她不愿意。那时，这位妇女对她的丈夫说：‘夫君！我的亲戚们要把我从你身边夺走，打算把我嫁给别人，但是我不想（离开你）。’ 于是，那个男人（听后绝望地）说：‘那我们死后在一起吧！’ 就把那个妇女斩成两段，然后自杀了。婆罗门！凭什么说‘忧愁、悲伤、痛苦、忧虑、恼恨是从可爱可意之物产生，以可爱可意之物为根源而生起’呢？通过这个例子就可以知道。”

这时，那利鸯伽婆罗门对世尊所说的话心生欢喜，随喜赞叹，从座位上站起来，走回末利王后那里。到了之后，把与世尊交谈的所有内容，全都告诉了末利王后。末利王后于是来到拘萨罗国波斯匿王那里。到了之后，对波斯匿王说：“大王！您是怎么想的呢？您喜爱您的女儿婆夷利公主吗？”

“末利！当然，我喜爱我的女儿婆夷利。”

“大王！那您是怎么想的呢？如果婆夷利公主发生变化、遭遇不幸（变易、变异），您会生起忧愁、悲伤、痛苦、忧虑、恼恨吗？”

“末利！如果我的女儿婆夷利发生变化、遭遇不幸，我的生活也会因此天翻地覆（jīvitassapi siyā aññathattaṃ），我怎么能不生起忧愁、悲伤、痛苦、忧虑、恼恨呢？”

“大王！所以，那位知者、见者、阿罗汉、正等正觉的世尊，正是针对这种情况而说：‘忧愁、悲伤、痛苦、忧虑、恼恨是从可爱可意之物产生，以可爱可意之物为根源而生起。’”

“大王！您是怎么想的呢？您喜爱刹帝利种姓的瓦萨巴王后（Vāsabhakhattiyā）吗？” “末利！当然，我喜爱刹帝利种姓的瓦萨巴王后。”

“大王！那您是怎么想的呢？如果刹帝利种姓的瓦萨巴王后发生变化、遭遇不幸，您会生起忧愁、悲伤、痛苦、忧虑、恼恨吗？” “末利！如果刹帝利种姓的瓦萨巴王后发生变化、遭遇不幸，我的生活也会因此天翻地覆，我怎么能不生起忧愁、悲伤、痛苦、忧虑、恼恨呢？” “大王！所以，那位知者、见者、阿罗汉、正等正觉的世尊，正是针对这种情况而说：‘忧愁、悲伤、痛苦、忧虑、恼恨是从可爱可意之物产生，以可爱可意之物为根源而生起。’”

“大王！您是怎么想的呢？您喜爱您的将军毗琉璃（Viṭaṭūbha）吗？……乃至……您喜爱我（末利）吗？……乃至……您喜爱迦尸国和拘萨罗国吗？”

“末利！当然，我喜爱迦尸国和拘萨罗国。末利！依靠迦尸国和拘萨罗国的财富和力量（ānubhāvena），我才能享用迦尸出产的檀香木，才能享用花鬘、香水和化妆品。”

“大王！那您是怎么想的呢？如果迦尸国和拘萨罗国发生变化、遭遇不幸（例如被侵略或衰败），您会生起忧愁、悲伤、痛苦、忧虑、恼恨吗？”

“末利！如果迦尸国和拘萨罗国发生变化、遭遇不幸，我的生活也会因此天翻地覆，我怎么能不生起忧愁、悲伤、痛苦、忧虑、恼恨呢？”

“大王！所以，那位知者、见者、阿罗汉、正等正觉的世尊，正是针对这种情况而说：‘忧愁、悲伤、痛苦、忧虑、恼恨是从可爱可意之物产生，以可爱可意之物为根源而生起。’”

（国王听后恍然大悟：）“奇特啊！末利！前所未有啊！末利！那位世尊真是以智慧洞察、以智慧彻见（事物的真相）啊！末利！来，漱口水！”

这时，拘萨罗国波斯匿王从座位上站起来，把外衣整理好，袒露右肩（表示尊敬），朝着世尊（的方向）合掌，三次自发地赞叹道：“顶礼彼世尊、阿罗汉、正等正觉者！顶礼彼世尊、阿罗汉、正等正觉者！顶礼彼世尊、阿罗汉、正等正觉者！”

☸.....................................................................

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《2》Majjhimapaṇṇāsapāḷi 中分五十经篇 (MN 51-100, 1-486)/4. Rājavagga 王品 (MN 81-90, 282-382)”

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【经名】 4.8 Bāhitikasutta 巴希提卡经 (MN 88, 358-363)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Bāhitikasuttaṃ

358. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiyaṃ piṇḍāya pāvisi. Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena pubbārāmo migāramātupāsādo tenupasaṅkami divāvihārāya. Tena kho pana samayena rājā pasenadi kosalo ekapuṇḍarīkaṃ nāgaṃ abhiruhitvā sāvatthiyā niyyāti divā divassa. Addasā kho rājā pasenadi kosalo āyasmantaṃ ānandaṃ dūratova āgacchantaṃ. Disvāna sirivaḍḍhaṃ mahāmattaṃ āmantesi – “āyasmā no eso, samma sirivaḍḍha, ānando”ti. “Evaṃ, mahārāja, āyasmā eso ānando”ti. Atha kho rājā pasenadi kosalo aññataraṃ purisaṃ āmantesi – “ehi tvaṃ, ambho purisa, yenāyasmā ānando tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato ānandassa pāde sirasā vandāhi – ‘rājā, bhante, pasenadi kosalo āyasmato ānandassa pāde sirasā vandatī’ti. Evañca vadehi – ‘sace kira, bhante, āyasmato ānandassa na kiñci accāyikaṃ karaṇīyaṃ, āgametu kira, bhante, āyasmā ānando muhuttaṃ anukampaṃ upādāyā’”ti. “Evaṃ, devā”ti kho so puriso rañño pasenadissa kosalassa paṭissutvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho so puriso āyasmantaṃ ānandaṃ etadavoca – “rājā, bhante, pasenadi kosalo āyasmato ānandassa pāde sirasā vandati; evañca vadeti – ‘sace kira, bhante, āyasmato ānandassa na kiñci accāyikaṃ karaṇīyaṃ, āgametu kira, bhante, āyasmā ānando muhuttaṃ anukampaṃ upādāyā’”ti. Adhivāsesi kho āyasmā ānando tuṇhībhāvena. Atha kho rājā pasenadi kosalo yāvatikā nāgassa bhūmi nāgena gantvā nāgā paccorohitvā pattikova yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho rājā pasenadi kosalo āyasmantaṃ ānandaṃ etadavoca – “sace, bhante, āyasmato ānandassa na kiñci accāyikaṃ karaṇīyaṃ, sādhu, bhante, āyasmā ānando yena aciravatiyā nadiyā tīraṃ tenupasaṅkamatu anukampaṃ upādāyā”ti. Adhivāsesi kho āyasmā ānando tuṇhībhāvena.

359. Atha kho āyasmā ānando yena aciravatiyā nadiyā tīraṃ tenupasaṅkami; upasaṅkamitvā aññatarasmiṃ rukkhamūle paññatte āsane nisīdi. Atha kho rājā pasenadi kosalo yāvatikā nāgassa bhūmi nāgena gantvā nāgā paccorohitvā pattikova yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho rājā pasenadi kosalo āyasmantaṃ ānandaṃ etadavoca – “idha, bhante, āyasmā ānando hatthatthare nisīdatū”ti. “Alaṃ, mahārāja. Nisīda tvaṃ; nisinno ahaṃ sake āsane”ti. Nisīdi kho rājā pasenadi kosalo paññatte āsane. Nisajja kho rājā pasenadi kosalo āyasmantaṃ ānandaṃ etadavoca – “kiṃ nu kho, bhante ānanda, so bhagavā tathārūpaṃ kāyasamācāraṃ samācareyya, yvāssa kāyasamācāro opārambho samaṇehi brāhmaṇehī”ti [brāhmaṇehi viññūhīti (sabbattha) aṭṭhakathā ṭīkā oloketabbā]? “Na kho, mahārāja, so bhagavā tathārūpaṃ kāyasamācāraṃ samācareyya, yvāssa kāyasamācāro opārambho samaṇehi brāhmaṇehi viññūhī”ti.

“Kiṃ pana, bhante ānanda, so bhagavā tathārūpaṃ vacīsamācāraṃ…pe… manosamācāraṃ samācareyya, yvāssa manosamācāro opārambho samaṇehi brāhmaṇehī”ti [brāhmaṇehi viññūhīti (sabbattha) aṭṭhakathā ṭīkā oloketabbā]? “Na kho, mahārāja, so bhagavā tathārūpaṃ manosamācāraṃ samācareyya, yvāssa manosamācāro opārambho samaṇehi brāhmaṇehi viññūhī”ti.

“Acchariyaṃ, bhante, abbhutaṃ, bhante! Yañhi mayaṃ, bhante, nāsakkhimhā pañhena paripūretuṃ taṃ, bhante, āyasmatā ānandena pañhassa veyyākaraṇena paripūritaṃ. Ye te, bhante, bālāDamageTookā ananuvicca apariyogāhetvā paresaṃ vaṇṇaṃ vā avaṇṇaṃ vā bhāsanti, na mayaṃ taṃ sārato paccāgacchāma; ye pana [ye ca kho (sī. syā. kaṃ. pī.)] te, bhante, paṇḍitā viyattā [byattā (sī. syā. kaṃ. pī.)] medhāvino anuvicca pariyogāhetvā paresaṃ vaṇṇaṃ vā avaṇṇaṃ vā bhāsanti, mayaṃ taṃ sārato paccāgacchāma”.

360. “Katamo pana, bhante ānanda, kāyasamācāro opārambho samaṇehi brāhmaṇehi viññūhī”ti? “Yo kho, mahārāja, kāyasamācāro akusalo”.

“Katamo pana, bhante, kāyasamācāro akusalo”? “Yo kho, mahārāja, kāyasamācāro sāvajjo”.

“Katamo pana, bhante, kāyasamācāro sāvajjo”? “Yo kho, mahārāja, kāyasamācāro sabyābajjho” [sabyāpajjho (sī. syā. kaṃ. pī.), sabyāpajjo (ka.)].

“Katamo pana, bhante, kāyasamācāro sabyābajjho”? “Yo kho, mahārāja, kāyasamācāro dukkhavipāko”.

“Katamo pana, bhante, kāyasamācāro dukkhavipāko”? “Yo kho, mahārāja, kāyasamācāro attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati tassa akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; evarūpo kho, mahārāja, kāyasamācāro opārambho samaṇehi brāhmaṇehi viññūhī”ti.

“Katamo pana, bhante ānanda, vacīsamācāro…pe… manosamācāro opārambho samaṇehi brāhmaṇehi viññūhī”ti? “Yo kho, mahārāja, manosamācāro akusalo”.

“Katamo pana, bhante, manosamācāro akusalo”? “Yo kho, mahārāja, manosamācāro sāvajjo”.

“Katamo pana, bhante, manosamācāro sāvajjo”? “Yo kho, mahārāja, manosamācāro sabyābajjho”.

“Katamo pana, bhante, manosamācāro sabyābajjho”? “Yo kho, mahārāja, manosamācāro dukkhavipāko”.

“Katamo pana, bhante, manosamācāro dukkhavipāko”? “Yo kho, mahārāja, manosamācāro attabyābādhāyapi saṃvattati, parabyābādhāyapi saṃvattati, ubhayabyābādhāyapi saṃvattati tassa akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; evarūpo kho, mahārāja, manosamācāro opārambho samaṇehi brāhmaṇehi viññūhī”ti.

“Kiṃ nu kho, bhante ānanda, so bhagavā sabbesaṃyeva akusalānaṃ dhammānaṃ pahānaṃ vaṇṇetī”ti? “Sabbākusaladhammapahīno kho, mahārāja, tathāgato kusaladhammasamannāgato”ti.

361. “Katamo pana, bhante ānanda, kāyasamācāro anopārambho samaṇehi brāhmaṇehi viññūhī”ti? “Yo kho, mahārāja, kāyasamācāro kusalo”.

“Katamo pana, bhante, kāyasamācāro kusalo”? “Yo kho, mahārāja, kāyasamācāro anavajjo”.

“Katamo pana, bhante, kāyasamācāro anavajjo”? “Yo kho, mahārāja, kāyasamācāro abyābajjho”.

“Katamo pana, bhante, kāyasamācāro abyābajjho”? “Yo kho, mahārāja, kāyasamācāro sukhavipāko”.

“Katamo pana, bhante, kāyasamācāro sukhavipāko”?

“Yo kho, mahārāja, kāyasamācāro nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati tassa akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti; evarūpo kho, mahārāja, kāyasamācāro anopārambho samaṇehi brāhmaṇehi viññūhī”ti.

“Katamo pana, bhante ānanda, vacīsamācāro…pe… manosamācāro anopārambho samaṇehi brāhmaṇehi viññūhī”ti? “Yo kho, mahārāja, manosamācāro kusalo”.

“Katamo pana, bhante, manosamācāro kusalo”? “Yo kho, mahārāja, manosamācāro anavajjo”.

“Katamo pana, bhante, manosamācāro anavajjo”? “Yo kho, mahārāja, manosamācāro abyābajjho”.

“Katamo pana, bhante, manosamācāro abyābajjho”? “Yo kho, mahārāja, manosamācāro sukhavipāko”.

“Katamo pana, bhante, manosamācāro sukhavipāko”? “Yo kho, mahārāja, manosamācāro nevattabyābādhāyapi saṃvattati, na parabyābādhāyapi saṃvattati, na ubhayabyābādhāyapi saṃvattati. Tassa akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. Evarūpo kho, mahārāja, manosamācāro anopārambho samaṇehi brāhmaṇehi viññūhī”ti.

“Kiṃ pana, bhante ānanda, so bhagavā sabbesaṃyeva kusalānaṃ dhammānaṃ upasampadaṃ vaṇṇetī”ti? “Sabbākusaladhammapahīno kho, mahārāja, tathāgato kusaladhammasamannāgato”ti.

362. “Acchariyaṃ, bhante, abbhutaṃ, bhante! Yāva subhāsitaṃ cidaṃ [subhāsitamidaṃ (sī.)], bhante, āyasmatā ānandena. Iminā ca mayaṃ, bhante, āyasmato ānandassa subhāsitena attamanābhiraddhā. Evaṃ attamanābhiraddhā ca mayaṃ, bhante, āyasmato ānandassa subhāsitena. Sace, bhante, āyasmato ānandassa hatthiratanaṃ kappeyya, hatthiratanampi mayaṃ āyasmato ānandassa dadeyyāma. Sace, bhante, āyasmato ānandassa assaratanaṃ kappeyya, assaratanampi mayaṃ āyasmato ānandassa dadeyyāma. Sace, bhante, āyasmato ānandassa gāmavaraṃ kappeyya, gāmavarampi mayaṃ āyasmato ānandassa dadeyyāma. Api ca, bhante, mayampetaṃ [mayameva taṃ (sī.), mayampanetaṃ (syā. kaṃ.)] jānāma – ‘netaṃ āyasmato ānandassa kappatī’ti. Ayaṃ me, bhante, bāhitikā raññā māgadhena ajātasattunā vedehiputtena vatthanāḷiyā [chattanāḷiyā (syā. kaṃ. pī.)] pakkhipitvā pahitā soḷasasamā āyāmena, aṭṭhasamā vitthārena. Taṃ, bhante, āyasmā ānando paṭiggaṇhātu anukampaṃ upādāyā”ti. “Alaṃ, mahārāja, paripuṇṇaṃ me ticīvaran”ti.

“Ayaṃ, bhante, aciravatī nadī diṭṭhā āyasmatā ceva ānandena amhehi ca. Yadā uparipabbate mahāmegho abhippavuṭṭho hoti, athāyaṃ aciravatī nadī ubhato kūlāni saṃvissandantī gacchati; evameva kho, bhante, āyasmā ānando imāya bāhitikāya attano ticīvaraṃ karissati. Yaṃ panāyasmato ānandassa purāṇaṃ ticīvaraṃ taṃ sabrahmacārīhi saṃvibhajissati. Evāyaṃ amhākaṃ dakkhiṇā saṃvissandantī maññe gamissati. Paṭiggaṇhātu, bhante, āyasmā ānando bāhitikan”ti. Paṭiggahesi kho āyasmā ānando bāhitikaṃ.

Atha kho rājā pasenadi kosalo āyasmantaṃ ānandaṃ etadavoca – “handa ca dāni mayaṃ, bhante ānanda, gacchāma; bahukiccā mayaṃ bahukaraṇīyā”ti. “Yassadāni tvaṃ, mahārāja, kālaṃ maññasī”ti. Atha kho rājā pasenadi kosalo āyasmato ānandassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā āyasmantaṃ ānandaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

363. Atha kho āyasmā ānando acirapakkantassa rañño pasenadissa kosalassa yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando yāvatako ahosi raññā pasenadinā kosalena saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi. Tañca bāhitikaṃ bhagavato pādāsi. Atha kho bhagavā bhikkhū āmantesi – “lābhā, bhikkhave, rañño pasenadissa kosalassa, suladdhalābhā, bhikkhave, rañño pasenadissa kosalassa; yaṃ rājā pasenadi kosalo labhati ānandaṃ dassanāya, labhati payirupāsanāyā”ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Bāhitikasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.

☸---------------------------------------------------------------------

第八十八 巴希提卡经 Bāhitikasuttaṃ

我是这样听说的。

有一次，世尊住在舍卫城的祇树给孤独园。那时，尊者阿难在清晨时分，穿好衣服，拿起衣钵，进入舍卫城乞食。在舍卫城乞食完毕，吃过饭后，从乞食处回来，为了白天的住处，前往东园鹿母讲堂。而那个时候，拘萨罗国王波斯匿正骑着一头白象，在白天离开了舍卫城。拘萨罗国王波斯匿远远地看见尊者阿难走过来，便对大臣尸利瓦达说：“尸利瓦达贤友，那不是尊者阿难吗？”“是的，大王，那位是尊者阿难。”于是拘萨罗国王波斯匿召唤来另一位男子，说：“喂，你这个人，去尊者阿难那里。到了之后，用我的名义，以头顶礼尊者阿难的双足，说：‘尊者，拘萨罗国王波斯匿以头顶礼尊者阿难的双足。’并且这样说：‘尊者，如果尊者阿难没有什么紧急要办的事情，请尊者阿难出于慈悲稍待片刻。’”那位男子回答拘萨罗国王波斯匿：“好的，天神（国王）。”然后去了尊者阿难那里。到了之后，向尊者阿难行礼，然后站在一旁。站在一旁的那个男子对尊者阿难这样说：“尊者，拘萨罗国王波斯匿以头顶礼尊者阿难的双足，并且这样说：‘尊者，如果尊者阿难没有什么紧急要办的事情，请尊者阿难出于慈悲稍待片刻。’”尊者阿难沉默地表示同意。这时，拘萨罗国王波斯匿骑着大象走到象能通行的尽头，然后从象上下来，步行走向尊者阿难那里。到了之后，向尊者阿难行礼，然后站在一旁。站在一旁的拘萨罗国王波斯匿对尊者阿难说：“尊者，如果尊者阿难没有什么紧急要办的事情，请尊者阿难出于慈悲前往阿夷罗婆提河的岸边，那就太好了。”尊者阿难沉默地表示同意。于是尊者阿难前往阿夷罗婆提河岸边。到了之后，在一棵树下准备好的座位上坐下。拘萨罗国王波斯匿骑着大象走到象能通行的尽头，然后从象上下来，步行走向尊者阿难那里。到了之后，向尊者阿难行礼，然后站在一旁。接着，拘萨罗国王波斯匿对尊者阿难说：“尊者，请尊者阿难坐在这象毯上吧。”“大王，不用了。您请坐，我已经坐在我的座位上了。”拘萨罗国王波斯匿在准备好的座位上坐下后，对尊者阿难说：“尊者阿难，那世尊会做出某种行为举止，而那种行为举止会受到沙门、婆罗门、智者们的责难吗？”“大王，那世尊不会做出那种会受到沙门、婆罗门、智者们责难的行为举止。”

“那么，尊者阿难，那世尊会做出某种言语行为……乃至……某种意念行为，而那种意念行为会受到沙门、婆罗门、智者们的责难吗？”“大王，那世尊不会做出那种会受到沙门、婆罗门、智者们责难的意念行为。”

“真是稀有啊，尊者！真是前所未有啊，尊者！我之前因为疑问没有得到解答而感到不满足，现在依靠尊者阿难对这些疑问的解答，得到了满足。尊者，那些愚蠢、不成熟的人，不经考察、不经研究就对他人进行称赞或诽谤，我们不认为那是可信的；然而，尊者，那些贤明、聪慧、有智慧的人，经过考察、研究后对他人进行称赞或诽谤，我们则认为那是可信的。”

“那么，尊者阿难，什么是会受到沙门、婆罗门、智者们责难的行为举止呢？”“大王，那就是不善巧的行为举止。”

“尊者，什么是不善巧的行为举止呢？”“大王，那就是有过失的行为举止。”

“尊者，什么是有过失的行为举止呢？”“大王，那就是带来恼害的行为举止。”

“尊者，什么是带来恼害的行为举止呢？”“大王，那就是带来痛苦果报的行为举止。”

“尊者，什么是带来痛苦果报的行为举止呢？”“大王，如果某种行为举止，既导致伤害自己，又导致伤害他人，或者同时伤害双方，并且使他的不善法增长，善法减退；大王，这样的行为举止，就是会受到沙门、婆罗门、智者们责难的。”

“那么，尊者阿难，什么是会受到沙门、婆罗门、智者们责难的言语行为……乃至……意念行为呢？”

“大王，那就是不善巧的意念行为。”“尊者，什么是不善巧的意念行为呢？”“大王，那就是有过失的意念行为。”“尊者，什么是有过失的意念行为呢？”“大王，那就是带来恼害的意念行为。”“尊者，什么是带来恼害的意念行为呢？”“大王，那就是带来痛苦果报的意念行为。”“尊者，什么是带来痛苦果报的意念行为呢？”“大王，如果某种意念行为，既导致伤害自己，又导致伤害他人，或者同时伤害双方，并且使他的不善法增长，善法减退，大王，这样的意念行为，就是会受到沙门、婆罗门、智者们责难的。”

“尊者阿难，那世尊是否称赞所有不善法的断除呢？”

“大王，如来已经断除了一切不善法，圆满了善法。”

“那么，尊者阿难，什么是不会受到沙门、婆罗门、智者们责难的行为举止呢？”“大王，那就是善巧的行为举止。”

“尊者，什么是善巧的行为举止呢？”“大王，那就是没有过失的行为举止。”“尊者，什么是没有过失的行为举止呢？”“大王，那就是不带来恼害的行为举止。”“尊者，什么是不带来恼害的行为举止呢？”“大王，那就是带来快乐果报的行为举止。”

“尊者，什么是带来快乐果报的行为举止呢？”“大王！如果某种行为举止，既不导致伤害自己，也不导致伤害他人，也不同时伤害双方，并且使他的不善法减退，善法增长。大王，这样的行为举止，是不会受到沙门、婆罗门、智者们责难的。”

“那么，尊者阿难，什么是不会受到沙门、婆罗门、智者们责难的言语行为……乃至……意念行为呢？”“大王，那就是善巧的意念行为。”

“尊者，什么是善巧的意念行为呢？”“大王，那就是没有过失的意念行为。”“尊者，什么是没有过失的意念行为呢？”“大王，那就是不带来恼害的意念行为。”“尊者，什么是不带来恼害的意念行为呢？”“大王，那就是带来快乐果报的意念行为。”“尊者，什么是带来快乐果报的意念行为呢？”“大王，如果某种意念行为，既不导致伤害自己，也不导致伤害他人，也不同时伤害双方。使他的不善法减退，善法增长。大王，这样的意念行为是不会受到沙门、婆罗门、智者们责难的。”

“那么，尊者阿难，那世尊是否称赞所有善法的圆满具足呢？”

“大王，如来已经断除了一切不善法，圆满了善法。”

“真是稀有啊，尊者！真是前所未有啊，尊者！尊者阿难的这番解说真是善妙！尊者，我们因为尊者阿难这番善妙的解说而心生欢喜、满足。尊者，我们因为尊者阿难的善说，得到了如此的欢喜和满足。尊者，如果尊者阿难需要象宝，我们愿意将象宝赠送给尊者阿难。尊者，如果尊者阿难需要马宝，我们愿意将马宝赠送给尊者阿难。尊者，如果尊者阿难需要上好的村庄，我们愿意将上好的村庄赠送给尊者阿难。但是，尊者，我们也知道这些对尊者阿难来说并不适合。尊者，这件巴希提卡（Bāhitikā）外衣是摩揭陀国王、韦提希之子阿阇世派人装在伞盖般的容器里送给我的，长十六肘，宽八肘。尊者，请尊者阿难出于慈悲，接受它吧。”

“大王，不用了，我的三衣已经足够了。”

“尊者，这条阿夷罗婆提河，尊者阿难和我们都看到了。当上游山区的云降下大雨时，这条阿夷罗婆提河就会河水上涨，漫过两岸；同样地，尊者，尊者阿难可以用这件巴希提卡外衣做自己的三衣。而尊者阿难原来的旧三衣，可以和同修的梵行者们分享。这样，我们布施的功德，想必就像河水一样流淌延续。尊者，请尊者阿难接受这件巴希提卡外衣吧。”

尊者阿难接受了巴希提卡外衣。这时，拘萨罗国王波斯匿对尊者阿难说：“尊者阿难，现在我们该告辞了，我们还有很多公务要处理。”“大王，请按您的意愿行事吧。”于是，拘萨罗国王波斯匿对尊者阿难所说的话表示随喜、赞叹后，从座位上站起来，向尊者阿难行礼，右绕（以示尊敬）后离开了。

尊者阿难在拘萨罗国王波斯匿离开后不久，就前往世尊那里。到了之后，向世尊行礼，然后坐在一旁。坐在一旁的尊者阿难，把与拘萨罗国王波斯匿的所有对话内容，全部禀告了世尊，并将那件巴希提卡外衣呈献给世尊。这时，世尊对比丘们说：“诸比丘，拘萨罗国王波斯匿真有善缘啊，诸比丘，拘萨罗国王波斯匿真是获得了大利益啊！因为拘萨罗国王波斯匿能有机会见到阿难，有机会亲近奉侍阿难。”

世尊说完这番话后，那些比丘们心生欢喜，信受世尊所说的话。

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《2》Majjhimapaṇṇāsapāḷi 中分五十经篇 (MN 51-100, 1-486)/4. Rājavagga 王品 (MN 81-90, 282-382)”

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【经名】 4.9 Dhammacetiyasutta 法证经 (MN 89, 364-374)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Dhammacetiyasuttaṃ

364. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sakkesu viharati medāḷupaṃ [metaḷūpaṃ (sī.), medaḷumpaṃ (pī.)] nāma sakyānaṃ nigamo. Tena kho pana samayena rājā pasenadi kosalo nagarakaṃ anuppatto hoti kenacideva karaṇīyena. Atha kho rājā pasenadi kosalo dīghaṃ kārāyanaṃ āmantesi – “yojehi, samma kārāyana, bhadrāni bhadrāni yānāni, uyyānabhūmiṃ gacchāma subhūmiṃ dassanāyā”ti [subhūmidassanāyāti (dī. ni. 2.43)]. “Evaṃ, devā”ti kho dīgho kārāyano rañño pasenadissa kosalassa paṭissutvā bhadrāni bhadrāni yānāni yojāpetvā rañño pasenadissa kosalassa paṭivedesi – “yuttāni kho te, deva, bhadrāni bhadrāni yānāni. Yassadāni kālaṃ maññasī”ti. Atha kho rājā pasenadi kosalo bhadraṃ yānaṃ abhiruhitvā bhadrehi bhadrehi yānehi nagarakamhā niyyāsi mahaccā rājānubhāvena. Yena ārāmo tena pāyāsi. Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova ārāmaṃ pāvisi. Addasā kho rājā pasenadi kosalo ārāme jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno rukkhamūlāni pāsādikāni pasādanīyāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni [manussarāhaseyyakāni (sī. pī.)] paṭisallānasāruppāni. Disvāna bhagavantaṃyeva ārabbha sati udapādi – “imāni kho tāni rukkhamūlāni pāsādikāni pasādanīyāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni, yattha sudaṃ mayaṃ taṃ bhagavantaṃ payirupāsāma arahantaṃ sammāsambuddhan”ti.

365. Atha kho rājā pasenadi kosalo dīghaṃ kārāyanaṃ āmantesi – “imāni kho, samma kārāyana, tāni rukkhamūlāni pāsādikāni pasādanīyāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni, yattha sudaṃ mayaṃ taṃ bhagavantaṃ payirupāsāma arahantaṃ sammāsambuddhaṃ. Kahaṃ nu kho, samma kārāyana, etarahi so bhagavā viharati arahaṃ sammāsambuddho”ti? “Atthi, mahārāja, medāḷupaṃ nāma sakyānaṃ nigamo. Tattha so bhagavā etarahi viharati arahaṃ sammāsambuddho”ti. “Kīvadūre [kīvadūro (sī. syā. kaṃ. pī.)] pana, samma kārāyana, nagarakamhā medāḷupaṃ nāma sakyānaṃ nigamo hotī”ti? “Na dūre, mahārāja; tīṇi yojanāni; sakkā divasāvasesena gantun”ti. “Tena hi, samma kārāyana, yojehi bhadrāni bhadrāni yānāni, gamissāma mayaṃ taṃ bhagavantaṃ dassanāya arahantaṃ sammāsambuddhan”ti. “Evaṃ, devā”ti kho dīgho kārāyano rañño pasenadissa kosalassa paṭissutvā bhadrāni bhadrāni yānāni yojāpetvā rañño pasenadissa kosalassa paṭivedesi – “yuttāni kho te, deva, bhadrāni bhadrāni yānāni. Yassadāni kālaṃ maññasī”ti. Atha kho rājā pasenadi kosalo bhadraṃ yānaṃ abhiruhitvā bhadrehi bhadrehi yānehi nagarakamhā yena medāḷupaṃ nāma sakyānaṃ nigamo tena pāyāsi. Teneva divasāvasesena medāḷupaṃ nāma sakyānaṃ nigamaṃ sampāpuṇi. Yena ārāmo tena pāyāsi. Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova ārāmaṃ pāvisi.

366. Tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti. Atha kho rājā pasenadi kosalo yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca – “kahaṃ nu kho, bhante, etarahi so bhagavā viharati arahaṃ sammāsambuddho? Dassanakāmā hi mayaṃ taṃ bhagavantaṃ arahantaṃ sammāsambuddhan”ti. “Eso, mahārāja, vihāro saṃvutadvāro. Tena appasaddo upasaṅkamitvā ataramāno āḷindaṃ pavisitvā ukkāsitvā aggaḷaṃ ākoṭehi. Vivarissati bhagavā te dvāran”ti. Atha kho rājā pasenadi kosalo tattheva khaggañca uṇhīsañca dīghassa kārāyanassa pādāsi. Atha kho dīghassa kārāyanassa etadahosi – “rahāyati kho dāni rājā [mahārājā (sī. syā. kaṃ. pī.)], idheva [tenidheva (sī.)] dāni mayā ṭhātabban”ti. Atha kho rājā pasenadi kosalo yena so vihāro saṃvutadvāro tena app<x_bin_742> upasaṅkamitvā ataramāno āḷindaṃ pavisitvā ukkāsitvā aggaḷaṃ ākoṭesi. Vivari bhagavā dvāraṃ. Atha kho rājā pasenadi kosalo vihāraṃ pavisitvā bhagavato pādesu sirasā nipatitvā bhagavato pādāni mukhena ca paricumbati, pāṇīhi ca parisambāhati, nāmañca sāveti – “rājāhaṃ, bhante, pasenadi kosalo; rājāhaṃ, bhante, pasenadi kosalo”ti.

367. “Kiṃ pana tvaṃ, mahārāja, atthavasaṃ sampassamāno imasmiṃ sarīre evarūpaṃ paramanipaccakāraṃ karosi, mittūpahāraṃ [cittūpahāraṃ (sī.)] upadaṃsesī”ti? “Atthi kho me, bhante, bhagavati dhammanvayo – ‘hoti sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. Idhāhaṃ, bhante, passāmi eke samaṇabrāhmaṇe pariyantakataṃ brahmacariyaṃ carante dasapi vassāni, vīsampi vassāni, tiṃsampi vassāni, cattārīsampi vassāni. Te aparena samayena sunhātā suvilittā kappitakesamassū pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti. Idha panāhaṃ, bhante, bhikkhū passāmi yāvajīvaṃ āpāṇakoṭikaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carante. Na kho panāhaṃ, bhante, ito bahiddhā aññaṃ evaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ samanupassāmi. Ayampi kho me, bhante, bhagavati dhammanvayo hoti – ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho”ti.

368. “Puna caparaṃ, bhante, rājānopi rājūhi vivadanti, khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatayopi gahapatīhi vivadanti, mātāpi puttena vivadati, puttopi mātarā vivadati, pitāpi puttena vivadati, puttopi pitarā vivadati, bhātāpi bhaginiyā vivadati, bhaginīpi bhātarā vivadati, sahāyopi sahāyena vivadati. Idha panāhaṃ, bhante, bhikkhū passāmi samagge sammodamāne avivadamāne khīrodakībhūte aññamaññaṃ piyacakkhūhi sampassante viharante. Na kho panāhaṃ, bhante, ito bahiddhā aññaṃ evaṃ samaggaṃ parisaṃ samanupassāmi. Ayampi kho me, bhante, bhagavati dhammanvayo hoti – ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

369. “Puna caparāhaṃ, bhante, ārāmena ārāmaṃ, uyyānena uyyānaṃ anucaṅkamāmi anuvicarāmi. Sohaṃ tattha passāmi eke samaṇabrāhmaṇe kise lūkhe dubbaṇṇe uppaṇḍuppaṇḍukajāte dhamanisanthatagatte, na viya maññe cakkhuṃ bandhante janassa dassanāya. Tassa mayhaṃ, bhante, etadahosi – ‘addhā ime āyasmanto anabhiratā vā brahmacariyaṃ caranti, atthi vā tesaṃ kiñci pāpaṃ kammaṃ kataṃ paṭicchannaṃ; tathā hi ime āyasmanto kisā lūkhā dubbaṇṇā uppaṇḍuppaṇḍukajātā dhamanisanthatagattā, na viya maññe cakkhuṃ bandhanti janassa dassanāyā’ti. Tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘kiṃ nu kho tumhe āyasmanto kisā lūkhā dubbaṇṇā uppaṇḍuppaṇḍukajātā dhamanisanthatagattā, na viya maññe cakkhuṃ bandhatha janassa dassanāyā’ti? Te evamāhaṃsu – ‘bandhukarogo no [paṇḍukarogino (ka.)], mahārājā’ti. Idha panāhaṃ, bhante, bhikkhū passāmi haṭṭhapahaṭṭhe udaggudagge abhiratarūpe pīṇindriye [pīṇitindriye (sī. pī.)] appossukke pannalome paradattavutte migabhūtena cetasā viharante. Tassa mayhaṃ, bhante, etadahosi – ‘addhā ime āyasmanto tassa bhagavato sāsane uḷāraṃ pubbenāparaṃ visesaṃ jānanti; tathā hi ime āyasmanto haṭṭhapahaṭṭhā udaggudaggā abhiratarūpā pīṇindriyā appossukkā pannalomā paradattavuttā migabhūtena cetasā viharantī’ti. Ayampi kho me, bhante, bhagavati dhammanvayo hoti – ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

370. “Puna caparāhaṃ, bhante, rājā khattiyo muddhāvasitto; pahomi ghātetāyaṃ vā ghātetuṃ, jāpetāyaṃ vā jāpetuṃ, pabbājetāyaṃ vā pabbājetuṃ. Tassa mayhaṃ, bhante, aḍḍakaraṇe nisinnassa antarantarā kathaṃ opātenti. Sohaṃ na labhāmi – ‘mā me bhonto aḍḍakaraṇe nisinnassa antarantarā kathaṃ opātetha [opātentu (sī.) upariselasutte pana “opātethā”tiyeva dissati], kathāpariyosānaṃ me bhonto āgamentū’ti. Tassa mayhaṃ, bhante, antarantarā kathaṃ opātenti. Idha panāhaṃ, bhante, bhikkhū passāmi; yasmiṃ samaye bhagavā anekasatāya parisāya dhammaṃ deseti, neva tasmiṃ samaye bhagavato sāvakānaṃ khipitasaddo vā hoti ukkāsitasaddo vā. Bhūtapubbaṃ, bhante, bhagavā anekasatāya parisāya dhammaṃ deseti. Tatraññataro bhagavato sāvako ukkāsi. Tamenaṃ aññataro sabrahmacārī jaṇṇukena ghaṭṭesi – ‘appasaddo āyasmā hotu, māyasmā saddamakāsi; satthā no bhagavā dhammaṃ desetī’ti. Tassa mayhaṃ, bhante, etadahosi – ‘acchariyaṃ vata, bho, abbhutaṃ vata, bho! Adaṇḍena vata kira, bho, asatthena evaṃ suvinītā parisā bhavissatī’ti! Na kho panāhaṃ, bhante, ito bahiddhā aññaṃ evaṃ suvinītaṃ parisaṃ samanupassāmi. Ayampi kho me, bhante, bhagavati dhammanvayo hoti – ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

371. “Puna caparāhaṃ, bhante, passāmi idhekacce khattiyapaṇḍite nipuṇe kataparappavāde vālavedhirūpe. Te bhindantā [vobhindantā (sī.)] maññe caranti paññāgatena diṭṭhigatāni. Te suṇanti – ‘samaṇo khalu, bho, gotamo amukaṃ nāma gāmaṃ vā nigamaṃ vā osarissatī’ti. Te pañhaṃ abhisaṅkharonti – ‘imaṃ mayaṃ pañhaṃ samaṇaṃ gotamaṃ upasaṅkamitvā pucchissāma. Evaṃ ce no puṭṭho evaṃ byākarissati, evamassa mayaṃ vādaṃ āropessāma; evaṃ cepi no puṭṭho evaṃ byākarissati, evampissa mayaṃ vādaṃ āropessāmā’ti. Te suṇanti – ‘samaṇo khalu, bho, gotamo amukaṃ nāma gāmaṃ vā nigamaṃ vā osaṭo’ti. Te yena bhagavā tenupasaṅkamanti. Te bhagavā dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti. Te bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā na ceva bhagavantaṃ pañhaṃ pucchanti, kuto vādaṃ āropessanti? Aññadatthu bhagavato sāvakā sampajjanti. Ayampi kho me, bhante, bhagavati dhammanvayo hoti – ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

372. “Puna caparāhaṃ, bhante, passāmi idhekacce brāhmaṇapaṇḍite…pe… gahapatipaṇḍite…pe… samaṇapaṇḍite nipuṇe kataparappavāde vālavedhirūpe. Te bhindantā maññe caranti paññāgatena diṭṭhigatāni. Te suṇanti – ‘samaṇo khalu, bho, gotamo amukaṃ nāma gāmaṃ vā nigamaṃ vā osarissatī’ti. Te pañhaṃ abhisaṅkharonti – ‘imaṃ mayaṃ pañhaṃ samaṇaṃ gotamaṃ upasaṅkamitvā pucchissāma. Evaṃ ce no puṭṭho evaṃ byākarissati, evamassa mayaṃ vādaṃ āropessāma; evaṃ cepi no puṭṭho evaṃ byākarissati, evampissa mayaṃ vādaṃ āropessāmā’ti. Te suṇanti – ‘samaṇo khalu, bho, gotamo amukaṃ nāma gāmaṃ vā nigamaṃ vā osaṭo’ti. Te yena bhagavā tenupasaṅkamanti. Te bhagavā dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti. Te bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā na ceva bhagavantaṃ pañhaṃ pucchanti, kuto vādaṃ āropessanti? Aññadatthu bhagavantaṃyeva okāsaṃ yācanti agārasmā anagāriyaṃ pabbajjāya. Te bhagavā pabbājeti. Te tathāpabbajitā samānā ekā vūpakaṭṭhā appamattā ātāpino pahitattā viharantā nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti. Te evamāhaṃsu – ‘manaṃ vata, bho, anassāma; manaṃ vata, bho, panassāma’. Mayañhi pubbe assamaṇāva samānā samaṇāmhāti paṭijānimhā, abrāhmaṇāva samānā brāhmaṇāmhāti paṭijānimhā, anarahantova samānā arahantāmhāti paṭijānimhā. ‘Idāni khomha samaṇā, idāni khomha brāhmaṇā, idāni khomha arahanto’ti. Ayampi kho me, bhante, bhagavati dhammanvayo hoti – ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

373. “Puna caparāhaṃ, bhante, ime isidattapurāṇā thapatayo mamabhattā mamayānā, ahaṃ nesaṃ jīvikāya [jīvitassa (sī.), jīvikaṃ (sī. aṭṭha.), jīvitaṃ (syā. kaṃ. pī. ka.)] dātā, yasassa āhattā; atha ca pana no tathā mayi nipaccakāraṃ karonti yathā bhagavati. Bhūtapubbāhaṃ, bhante, senaṃ abbhuyyāto samāno ime ca isidattapurāṇā thapatayo vīmaṃsamāno aññatarasmiṃ sambādhe āvasathe vāsaṃ upagacchiṃ. Atha kho, bhante, ime isidattapurāṇā thapatayo bahudeva rattiṃ dhammiyā kathāya vītināmetvā, yato ahosi bhagavā [assosuṃ kho bhagavantaṃ (sī. syā. kaṃ. pī.)] tato sīsaṃ katvā maṃ pādato karitvā nipajjiṃsu. Tassa mayhaṃ, bhante, etadahosi – ‘acchariyaṃ vata, bho, abbhutaṃ vata, bho! Ime isidattapurāṇā thapatayo mamabhattā mamayānā, ahaṃ nesaṃ jīvikāya dātā, yasassa āhattā; atha ca pana no tathā mayi nipaccakāraṃ karonti yathā bhagavati. Addhā ime āyasmanto tassa bhagavato sāsane uḷāraṃ pubbenāparaṃ visesaṃ jānantī’ti. Ayampi kho me, bhante, bhagavati dhammanvayo hoti – ‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.

374. “Puna caparaṃ, bhante, bhagavāpi khattiyo, ahampi khattiyo; bhagavāpi kosalo, ahampi kosalo; bhagavāpi āsītiko, ahampi āsītiko. Yampi, bhante, bhagavāpi khattiyo ahampi khattiyo, bhagavāpi kosalo ahampi kosalo, bhagavāpi āsītiko ahampi āsītiko; imināvārahāmevāhaṃ [imināpāhaṃ (ka.)], bhante, bhagavati paramanipaccakāraṃ kātuṃ, mittūpahāraṃ upadaṃsetuṃ. Handa, ca dāni mayaṃ, bhante, gacchāma; bahukiccā mayaṃ bahukaraṇīyā”ti. “Yassadāni tvaṃ, mahārāja, kālaṃ maññasī”ti. Atha kho rājā pasenadi kosalo uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho bhagavā acirapakkantassa rañño pasenadissa kosalassa bhikkhū āmantesi – “eso, bhikkhave, rājā pasenadi kosalo dhammacetiyāni bhāsitvā uṭṭhāyāsanā pakkanto. Uggaṇhatha, bhikkhave, dhammacetiyāni; pariyāpuṇātha, bhikkhave, dhammacetiyāni; dhāretha, bhikkhave, dhammacetiyāni. Atthasaṃhitāni, bhikkhave, dhammacetiyāni ādibrahmacariyakānī”ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Dhammacetiyasuttaṃ niṭṭhitaṃ navamaṃ.

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第八十九 法证经 Dhammacetiyasuttaṃ

我是这样听说的。

有一次，世尊住在释迦国一个名叫美达路帕的释迦族人的镇上。那时，拘萨罗国王波斯匿因为某些公务，来到了那嘎拉嘎镇。拘萨罗国王波斯匿召唤大臣长·卡拉亚那说：“卡拉亚那贤友，准备好华丽的车乘，我们去御花园观赏美景。”“好的，天神（国王）。”长·卡拉亚那应诺拘萨罗国王波斯匿后，便准备好了华丽的车乘，向拘萨罗国王波斯匿禀报说：“天神，华丽的车乘已经备好，现在您可以出发了。”

那时，拘萨罗国王波斯匿乘坐一辆华丽的车，伴随着许多华丽的车乘，以盛大的国王威仪，驶离了那嘎拉嘎镇，向着园林前进。到了车子能通行的尽头，他下车步行进入园林。拘萨罗国王波斯匿在园林中漫步徘徊时，看到一些树下，环境优美，令人心生喜悦，非常安静，没有嘈杂声，远离人群，适合静坐独处。看到这景象，他心中生起了对世尊的忆念：“这些树下真是环境优美，令人心生喜悦，非常安静，没有嘈杂声，远离人群，适合静坐独处。就在这样的地方，我曾经侍奉过那位阿罗汉、正等正觉的世尊。”

于是，拘萨罗国王波斯匿对长·卡拉亚那说：“卡拉亚那贤友，这些树下真是环境优美，令人心生喜悦……（省略）……我曾在此侍奉过那位世尊。卡拉亚那贤友，那位阿罗汉、正等正觉的世尊，现在住在哪里呢？”“大王，有一个名叫美达路帕的释迦族人的镇子，那位阿罗汉、正等正觉的世尊现在就住在那里。”“卡拉亚那贤友，那个名叫美达路帕的释迦族人的镇子，离那嘎拉嘎镇有多远呢？”“大王，不远，大约三由旬，白天剩下的时间足够到达。”“那么，卡拉亚那贤友，准备好华丽的车乘，我们现在要去拜见那位阿罗汉、正等正觉的世尊。”“好的，天神（国王）。”长·卡拉亚那应诺拘萨罗国王波斯匿后，准备好了华丽的车乘，向波斯匿王禀报说：“天神，华丽的车乘已经备好，现在正是出发的时候。”于是波斯匿王乘坐华丽的车，伴随着许多华丽的车乘，驶离那嘎拉嘎镇，朝着释迦国的美达路帕镇而去。在当天剩下的时间里，就到达了释迦国的美达路帕镇。他向着园林前进。到了车子能通行的尽头，他下车步行进入园林。

那时，有许多比丘正在露天经行。波斯匿王走向那些比丘。到了之后，问那些比丘说：“尊者们，那位阿罗汉、正等正觉的世尊现在在哪里呢？我们渴望拜见那位阿罗汉、正等正觉的世尊。”“大王，那边那个门关着的精舍就是。请您安静地走过去，不急不缓地进入门廊，然后咳嗽一声，再敲一下门闩。世尊会为您开门的。”于是，波斯匿王当场将宝剑和王冠交给了长·卡拉亚那。长·卡拉亚那心想：“看来大王现在要独自一人（去见世尊）了，我现在应该就待在这里。”然后，波斯匿王安静地走向那个关着门的精舍，不急不缓地进入门廊，咳嗽了一声，然后敲了敲门闩。世尊打开了门。这时，波斯匿王进入精舍，俯身用头顶礼世尊的双足，用嘴亲吻世尊的双足，用双手抚摸，并报上自己的名字说：“世尊，我是拘萨罗国王波斯匿。世尊，我是拘萨罗国王波斯匿。”

“大王，您是看到了什么重要的意义，而对这个身体行如此最高的敬意，表达如此的亲近和尊重呢？”

“世尊，我对世尊有这样的相应于法的道理：‘世尊是正等正觉者，世尊所宣说的法是善妙的，世尊的弟子僧团是依正道而行的。’世尊，我在此看到一些沙门、婆罗门，他们修行有期限的梵行，有的十年，有的二十年，有的三十年，有的四十年。但之后某个时候，他们洗浴干净，涂抹香油，修饰须发，具足五种感官欲乐，沉溺其中。然而，世尊，我在此看到比丘们，尽其一生，直到生命最后一刻，都在修持圆满清净的梵行。世尊，在此之外，我看不到其他如此圆满清净的梵行。世尊，这也是我对世尊相应于法的道理：‘世尊是正等正觉者，世尊所宣说的法是善妙的，世尊的弟子僧团是依正道而行的。’”

“再者，世尊，国王与国王争论，刹帝利与刹帝利争论，婆罗门与婆罗门争论，居士与居士争论，母亲与儿子争论，儿子与母亲争论，父亲与儿子争论，儿子与父亲争论，兄弟与姐妹争论，姐妹与兄弟争论，朋友与朋友争论。然而，世尊，我在此看到比丘们和合相处，互相随喜，没有争论，如同牛奶和水一样融合，彼此用慈爱的眼神相视而住。世尊，在此之外，我看不到其他如此和合的团体。世尊，这也是我对世尊相应于法的道理：‘世尊是正等正觉者，世尊所宣说的法是善妙的，世尊的弟子僧团是依正道而行的。’”

“再者，世尊，我从一个园林到另一个园林，从一个苑囿到另一个苑囿，漫步徘徊。我在那里看到一些沙门、婆罗门，他们身体瘦弱、粗糙、肤色难看、面黄肌瘦、筋脉暴露，我想人们看到他们都难以忍受。世尊，对此我这样想：‘想必这些尊者们或者是不乐于修行梵行，或者是有什么隐藏的恶业做了没有忏悔；所以这些尊者们才如此瘦弱、粗糙、肤色难看、面黄肌瘦、筋脉暴露，我想人们看到他们都难以忍受。’我走近他们，这样问道：‘尊者们，你们为什么如此瘦弱、粗糙、肤色难看、面黄肌瘦、筋脉暴露，我想人们看到你们都难以忍受呢？’他们这样回答：‘大王，我们得了黄疸病。’然而，世尊，我在此看到比丘们喜气洋洋、精神振奋、内心喜悦、容貌愉悦、诸根（感官）平静满足、少欲知足、内心平静、依靠他人布施生活、像鹿一样（安宁）的心境安住。世尊，对此我这样想：‘想必这些尊者们在世尊的教法中，了知了由浅至深的殊胜妙处；所以这些尊者们才如此喜气洋洋、精神振奋、内心喜悦、容貌愉悦、诸根平静满足、少欲知足、内心平静、依靠他人布施生活、像鹿一样（安宁）的心境安住。’世尊，这也是我对世尊相应于法的道理：‘世尊是正等正觉者，世尊所宣说的法是善妙的，世尊的弟子僧团是依正道而行的。’”

“再者，世尊，我是刹帝利灌顶王；有权力处死该杀的人，剥夺该剥夺的人的财产，流放该流放的人。世尊，当我坐在审判席上时，（有时）人们会中途打断我的话。我虽然说：‘诸位贤士，当我坐在审判席上时，请不要中途打断我的话，请诸位贤士等我把话说完。’世尊，他们还是会中途打断我的话。然而，世尊，我在此看到比丘们；当世尊为数百人的集会说法时，那时候世尊的弟子们中，既没有打喷嚏的声音，也没有咳嗽的声音。世尊，过去有一次，世尊正为数百人的集会说法。其中，世尊的一位弟子咳嗽了一声。另一位同修的梵行者用膝盖碰了他一下，说：‘尊者请安静，尊者请不要出声；我们的导师世尊正在说法。’世尊，对此我这样想：‘真是稀有啊！真是前所未有啊！不用刑罚，不用武器，集会竟然能如此善于自我约束！’世尊，在此之外，我看不到其他如此善于自我约束的团体。世尊，这也是我对世尊相应于法的道理：‘世尊是正等正觉者，世尊所宣说的法是善妙的，世尊的弟子僧团是依正道而行的。’”

“再者，世尊，我在此看到一些刹帝利族的智者，他们聪慧、善于辩论，（言辞锐利）如同（能射穿）毛发尖端的神射手。他们似乎以智慧游走世间，破除（他人的）各种见解。他们听说：‘听说沙门乔达摩要到某个村庄或市镇去。’他们就准备好问题：‘我们要去问沙门乔达摩这个问题。如果他这样回答，我们就这样反驳他；如果他又那样回答，我们再那样反驳他。’他们听说：‘听说沙门乔达摩已经到了某个村庄或市镇。’他们就前往世尊那里。世尊用符合正法的言论开示他们，使他们信服，激励他们，使他们欢喜。他们被世尊符合正法的言论所开示、信服、激励、欢喜后，根本不向世尊提出问题，又怎么会反驳呢？反而最终成为了世尊的弟子。世尊，这也是我对世尊相应于法的道理：‘世尊是正等正觉者，世尊所宣说的法是善妙的，世尊的弟子僧团是依正道而行的。’”

“再者，世尊，我在此看到一些婆罗门族的智者……（省略）……居士族的智者……（省略）……沙门中的智者，他们聪慧、善于辩论，（言辞锐利）如同（能射穿）毛发尖端的神射手。他们似乎以智慧游走世间，破除（他人的）各种见解。他们听说：‘听说沙门乔达摩要到某个村庄或市镇去。’他们就准备好问题：‘我们要去问沙门乔达摩这个问题。如果他这样回答，我们就这样反驳他；如果他又那样回答，我们再那样反驳他。’他们听说：‘听说沙门乔达摩已经到了某个村庄或市镇。’他们就前往世尊那里。世尊用符合正法的言论开示他们，使他们信服，激励他们，使他们欢喜。他们被世尊符合正法的言论所开示、信服、激励、欢喜后，根本不向世尊提出问题，又怎么会反驳呢？反而向世尊请求准许他们离开家庭，过上无家的出家生活。世尊接纳他们出家。他们这样出家后，独自在僻静处，保持不放逸、精进、勤奋地修行，不久之后——为了那个目标，善男子们正确地从家庭走向无家的生活——就在现世中，通过自身的超凡智慧亲证、达到了梵行生活的最终目标，并安住于其中。他们这样说道：‘我们差点就毁灭了！我们差点就毁灭了！’因为我们以前不是沙门却自称是沙门，不是婆罗门却自称是婆罗门，不是阿罗汉却自称是阿罗汉。‘现在我们才是（真正的）沙门，现在我们才是（真正的）婆罗门，现在我们才是（真正的）阿罗汉。’世尊，这也是我对世尊相应于法的道理：‘世尊是正等正觉者，世尊所宣说的法是善妙的，世尊的弟子僧团是依正道而行的。’”

“再者，世尊，这两位主管工匠，伊西达多和普罗那，是我的食客，乘坐我的车驾；我供给他们生计，让他们声名远扬；然而，他们对我却不如对世尊那样恭敬。世尊，曾有一次，我率军出征时，为了试探这两位主管工匠伊西达多和普罗那，我在一个狭窄的住所住下。那时，世尊，这两位主管工匠伊西达多和普罗那大半夜都在谈论佛法，之后，他们朝着（他们听说的）世尊所在的方向放头，而把脚朝向我这边躺下。世尊，对此我这样想：‘真是稀有啊！真是前所未有啊！这两位主管工匠伊西达多和普罗那，是我的食客，乘坐我的车驾；我供给他们生计，让他们声名远扬；然而他们对我却不如对世尊那样恭敬。想必这些尊者们在世尊的教法中，了知了由浅至深的殊胜妙处！’世尊，这也是我对世尊相应于法的道理：‘世尊是正等正觉者，世尊所宣说的法是善妙的，世尊的弟子僧团是依正道而行的。’”

“再者，世尊，世尊是刹帝利，我也是刹帝利；世尊是拘萨罗人，我也是拘萨罗人；世尊八十岁，我也是八十岁。世尊，正因为世尊是刹帝利，我也是刹帝利；世尊是拘萨罗人，我也是拘萨罗人；世尊八十岁，我也是八十岁；基于这些（共同点），世尊，我也理应对世尊行最高的敬意，表达亲近和尊重。好了，世尊，现在我们该告辞了；我们还有很多公务要处理。”

“大王，请按您的意愿行事吧。”

于是，拘萨罗国王波斯匿从座位上站起来，向世尊行礼，右绕（以示尊敬）后离开了。

这时，世尊在拘萨罗国王波斯匿离开后不久，对比丘们说：“诸比丘，拘萨罗国王波斯匿说完了这些法的明证（Dhammacetiyāni）之后，已经从座位上起来离开了。诸比丘，你们要学习这些法的明证；诸比丘，你们要掌握这些法的明证；诸比丘，你们要受持这些法的明证。诸比丘，这些法的明证包含真实的利益，是梵行的开端。”

世尊说完这番话后，那些比丘们心生欢喜，信受世尊所说的话。

☸.....................................................................

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2566.6.15 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《2》Majjhimapaṇṇāsapāḷi 中分五十经篇 (MN 51-100, 1-486)/4. Rājavagga 王品 (MN 81-90, 282-382)”

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【经名】 4.10 Kaṇṇakatthalasutta 普棘刺林经 (MN 90, 375-382)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Kaṇṇakatthalasuttaṃ

普棘刺林经

〈第一品 前言 ➲〉

375. Evaṃ me sutaṃ –

我是这样听说的——

ekaṃ samayaṃ bhagavā uruññāyaṃ [ujuññāyaṃ (sī. pī.), udaññāyaṃ (syā. kaṃ.)] viharati kaṇṇakatthale migadāye.

有一个时候，世尊住在郁头随若的普棘刺林鹿野苑。

Tena kho pana samayena rājā pasenadi kosalo uruññaṃ anuppatto hoti kenacideva karaṇīyena.

那时，拘萨罗国王波斯匿因为有某件要事，来到郁头随若。

Atha kho rājā pasenadi kosalo aññataraṃ purisaṃ āmantesi –

那时拘萨罗国王波斯匿命令一位家臣说：

“ehi tvaṃ, ambho purisa, yena bhagavā tenupasaṅkama;

“你现在到世尊那里去；

upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi,

用我的名义顶礼世尊的双足，

appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha –

问候（世尊）是否少病、少恼、起居轻便、强健有力、安稳舒适，并这样说：

‘rājā, bhante, pasenadi kosalo bhagavato pāde sirasā vandati,

‘尊者啊！拘萨罗国王波斯匿顶礼世尊的双足，

appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’ti.

问候（世尊）是否少病、少恼、起居轻便、强健有力、安稳舒适。’

Evañca vadehi –

并且这样说：

‘ajja kira, bhante, rājā pasenadi kosalo pacchābhattaṃ bhuttapātarāso bhagavantaṃ dassanāya upasaṅkamissatī’”ti.

‘尊者啊！今天拘萨罗国王波斯匿用过早餐后，想要来拜见世尊。’”

“Evaṃ, devā”ti

“大王！遵命。”

kho so puriso rañño pasenadissa kosalassa paṭissutvā yena bhagavā tenupasaṅkami;

那位家臣应诺拘萨罗国王波斯匿后，就来到世尊那里；

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

到了之后，向世尊行礼，然后在一旁坐下。

Ekamantaṃ nisinno kho so puriso bhagavantaṃ etadavoca –

坐在一旁的那位家臣对世尊说：

“rājā, bhante, pasenadi kosalo bhagavato pāde sirasā vandati,

“尊者啊！拘萨罗国王波斯匿顶礼世尊的双足，

appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati;

问候世尊是否少病、少恼、起居轻便、强健有力、安稳舒适；

evañca vadeti –

并且这样说：

‘ajja kira bhante, rājā pasenadi kosalo pacchābhattaṃ bhuttapātarāso bhagavantaṃ dassanāya upasaṅkamissatī’”ti.

‘尊者啊！今天，拘萨罗国王波斯匿用过早餐后，想要来拜见世尊。’”

Assosuṃ kho somā ca bhaginī sakulā ca bhaginī –

苏摩和萨库拉姊妹听到：

“ajja kira rājā pasenadi kosalo pacchābhattaṃ bhuttapātarāso bhagavantaṃ dassanāya upasaṅkamissatī”ti.

“今天拘萨罗国王波斯匿用过早餐后，想要来拜见世尊。”

Atha kho somā ca bhaginī sakulā ca bhaginī rājānaṃ pasenadiṃ kosalaṃ bhattābhihāre upasaṅkamitvā etadavocuṃ –

苏摩和萨库拉姊妹在服侍拘萨罗国王用餐时对他说：

“tena hi, mahārāja, amhākampi vacanena bhagavato pāde sirasā vandāhi,

“大王！愿您用我们的名义顶礼世尊的双足，

appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha –

问候世尊是否少病、少恼、起居轻便、强健有力、安稳舒适，并这样说：

‘somā ca, bhante, bhaginī sakulā ca bhaginī bhagavato pāde sirasā vandati,

‘尊者啊！苏摩和萨库拉姊妹顶礼世尊的双足，

appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’”ti.

并问候（世尊）是否少病、少恼、起居轻便、强健有力、安稳舒适。’”

376. Atha kho rājā pasenadi kosalo pacchābhattaṃ bhuttapātarāso yena bhagavā tenupasaṅkami;

那时，拘萨罗国王波斯匿用过早餐后，来到世尊那里；

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

到了之后，向世尊行礼，然后在一旁坐下。

Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca –

坐在一旁的拘萨罗国王波斯匿对世尊说：

“somā ca, bhante, bhaginī sakulā ca bhaginī bhagavato pāde sirasā vandati [vandanti (sī. syā. kaṃ. pī.)],

“尊者啊！苏摩和萨库拉姊妹顶礼世尊的双足，

appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī”ti [pucchantīti (sī. syā. kaṃ. pī.)].

并问候世尊是否少病、少恼、起居轻便、强健有力、安稳舒适。”

“Kiṃ pana, mahārāja, somā ca bhaginī sakulā ca bhaginī aññaṃ dūtaṃ nālatthun”ti?

“大王！苏摩和萨库拉姊妹为什么不派其他的使者来呢？”

“Assosuṃ kho, bhante, somā ca bhaginī sakulā ca bhaginī –

“世尊！苏摩和萨库拉姊妹听到：

‘ajja kira rājā pasenadi kosalo pacchābhattaṃ bhuttapātarāso bhagavantaṃ dassanāya upasaṅkamissatī’ti.

‘今天拘萨罗国王波斯匿用过早餐后，想要去拜见世尊。’

Atha kho, bhante, somā ca bhaginī sakulā ca bhaginī maṃ bhattābhihāre upasaṅkamitvā etadavocuṃ –

那时，尊者啊！苏摩和萨库拉姊妹在我用餐时对我说：

‘tena hi, mahārāja, amhākampi vacanena bhagavato pāde sirasā vandāhi,

‘大王！请用我们的名义顶礼世尊的双足，

appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha –

问候世尊是否少病、少恼、起居轻便、强健有力、安稳舒适，并这样说：

somā ca bhaginī sakulā ca bhaginī bhagavato pāde sirasā vandati,

苏摩和萨库拉姊妹顶礼世尊双足，

appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’”ti.

并问候（世尊）是否少病、少恼、起居轻便、强健有力、安稳舒适。’”

“Sukhiniyo hontu tā, mahārāja, somā ca bhaginī sakulā ca bhaginī”ti.

“大王！愿苏摩和萨库拉姊妹安乐！”

〈第二品 关于“完全知见” ➲〉

377. Atha kho rājā pasenadi kosalo bhagavantaṃ etadavoca –

那时，拘萨罗国王波斯匿对世尊说：

“sutaṃ metaṃ, bhante, samaṇo gotamo evamāha –

“尊者啊！我听到有人说沙门乔达摩这样说：

‘natthi so samaṇo vā brāhmaṇo vā yo sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānissati, netaṃ ṭhānaṃ vijjatī’ti.

‘没有哪位沙门或婆罗门能够知道一切、看见一切，自称拥有完全的、无遗漏的智见，这是不可能的。’

Ye te, bhante, evamāhaṃsu –

尊者啊！那些这样说的人：

‘samaṇo gotamo evamāha –

‘沙门乔达摩这样说：

natthi so samaṇo vā brāhmaṇo vā yo sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānissati, netaṃ ṭhānaṃ vijjatī’ti;

没有哪位沙门或婆罗门能够知道一切、看见一切，自称拥有完全的、无遗漏的智见，这是不可能的。’

kacci te, bhante, bhagavato vuttavādino,

这样说的人，尊者啊！他们说的是世尊说过的话吗？

na ca bhagavantaṃ abhūtena abbhācikkhanti,

他们没有以不实之言诽谤世尊吧？

dhammassa cānudhammaṃ byākaronti,

他们是如实地解说正法，以及随顺于法的法义吗？

na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī”ti?

没有任何有理据的、同道中人的说法会因此受到指责吧？”

“Ye te, mahārāja, evamāhaṃsu –

“大王！那些这样说的人：

‘samaṇo gotamo evamāha –

‘沙门乔达摩这样说：

natthi so samaṇo vā brāhmaṇo vā yo sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānissati, netaṃ ṭhānaṃ vijjatī’ti;

没有哪位沙门或婆罗门能够知道一切、看见一切，自称拥有完全的、无遗漏的智见，这是不可能的。’

na me te vuttavādino,

这样说的人，他们说的不是我说过的话，

abbhācikkhanti ca pana maṃ te asatā abhūtenā”ti.

他们是在用不真实的、虚假的（话语）诽谤我。”

378. Atha kho rājā pasenadi kosalo viṭaṭūbhaṃ senāpatiṃ āmantesi –

那时，拘萨罗国王波斯匿对毗琉璃将军说：

“ko nu kho, senāpati, imaṃ kathāvatthuṃ rājantepure abbhudāhāsī”ti?

“将军！是谁在王宫里首先谈起这个话题的？”

“Sañjayo, mahārāja, brāhmaṇo ākāsagotto”ti.

“大王！是空姓的散惹耶婆罗门。”

Atha kho rājā pasenadi kosalo aññataraṃ purisaṃ āmantesi –

那时，拘萨罗国王波斯匿命令一位家臣说：

“ehi tvaṃ, ambho purisa, mama vacanena sañjayaṃ brāhmaṇaṃ ākāsagottaṃ āmantehi –

“你现在用我的名义去告诉空姓的散惹耶婆罗门说：

‘rājā taṃ, bhante, pasenadi kosalo āmantetī’”ti.

‘尊者！拘萨罗国王波斯匿召见您。’”

“Evaṃ, devā”ti

“大王！遵命！”

kho so puriso rañño pasenadissa kosalassa paṭissutvā

那位家臣应诺拘萨罗国王波斯匿后，

yena sañjayo brāhmaṇo ākāsagotto tenupasaṅkami;

就到了空姓的散惹耶婆罗门那里；

upasaṅkamitvā sañjayaṃ brāhmaṇaṃ ākāsagottaṃ etadavoca –

到了之后，就对空姓的散惹耶婆罗门说：

“rājā taṃ, bhante, pasenadi kosalo āmantetī”ti.

“尊者！拘萨罗国王波斯匿召见您。”

Atha kho rājā pasenadi kosalo bhagavantaṃ etadavoca –

那时，拘萨罗国王波斯匿问世尊说：

“siyā nu kho, bhante, bhagavatā aññadeva kiñci sandhāya bhāsitaṃ,

“尊者啊！世尊是不是有可能针对某些其他情况说了话，

tañca jano aññathāpi paccāgaccheyya [paccāgaccheyyāti, abhijānāmi mahārāja vācaṃ bhāsitāti (sī.)].

而人们却做了另外的理解呢？

Yathā kathaṃ pana, bhante, bhagavā abhijānāti vācaṃ bhāsitā”ti?

尊者啊！那么，世尊您自己记得是怎样说的呢？”

“Evaṃ kho ahaṃ, mahārāja, abhijānāmi vācaṃ bhāsitā –

“大王！我记得我是这样说的，即：

‘natthi so samaṇo vā brāhmaṇo vā yo sakideva sabbaṃ ñassati, sabbaṃ dakkhiti, netaṃ ṭhānaṃ vijjatī’”ti.

‘没有哪位沙门或婆罗门能够在一刹那间同时知道一切、看见一切，这是不可能的。’”

“Heturūpaṃ, bhante, bhagavā āha;

“尊者啊！世尊说得合乎道理；

saheturūpaṃ, bhante, bhagavā āha –

尊者啊！世尊说得有理有据，即：

‘natthi so samaṇo vā brāhmaṇo vā yo sakideva sabbaṃ ñassati, sabbaṃ dakkhiti, netaṃ ṭhānaṃ vijjatī’”ti.

‘没有哪位沙门或婆罗门能够在一刹那间同时知道一切、看见一切，这是不可能的。’

〈第三品 关于“五精勤分” ➲〉

“Cattārome, bhante, vaṇṇā –

尊者啊！有这四种种姓：

khattiyā, brāhmaṇā, vessā, suddā.

刹帝利、婆罗门、吠舍、首陀罗。

Imesaṃ nu kho, bhante, catunnaṃ vaṇṇānaṃ siyā viseso siyā nānākaraṇan”ti?

尊者啊！这四种种姓之间，是否有差别？是否有不同呢？”

“Cattārome, mahārāja, vaṇṇā –

“大王！这四种种姓：

khattiyā, brāhmaṇā, vessā, suddā.

刹帝利、婆罗门、吠舍、首陀罗。

Imesaṃ kho, mahārāja, catunnaṃ vaṇṇānaṃ dve vaṇṇā aggamakkhāyanti – khattiyā ca brāhmaṇā ca –

大王！在这四种种姓中，有两种种姓被认为是最高等的——刹帝利和婆罗门——

yadidaṃ abhivādanapaccuṭṭhānaañjalikammasāmīcikammānī”ti [sāmicikammānanti (sī.)].

就接受敬礼、起立迎接、合掌致敬、恭敬侍奉而言。”

“Nāhaṃ, bhante, bhagavantaṃ diṭṭhadhammikaṃ pucchāmi;

“尊者啊！我不是问世尊关于现世的事情；

samparāyikāhaṃ, bhante, bhagavantaṃ pucchāmi.

尊者啊！我是问世尊关于未来的事情。

Cattārome, bhante, vaṇṇā –

尊者啊！这四种种姓：

khattiyā, brāhmaṇā, vessā, suddā.

刹帝利、婆罗门、吠舍、首陀罗。

Imesaṃ nu kho, bhante, catunnaṃ vaṇṇānaṃ siyā viseso siyā nānākaraṇan”ti?

尊者啊！这四种种姓有差别吗？有不同吗？”

379. “Pañcimāni, mahārāja, padhāniyaṅgāni.

“大王！有这五种精勤的要素：

Katamāni pañca?

哪五种呢？

Idha, mahārāja, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṃ –

大王！➊ 在这里，比丘有信心，相信如来的觉悟：

‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti;

“那位世尊是阿罗汉、正等觉、明行具足、善逝、世间解、无上士调御丈夫、天人师、佛陀、世尊。”

appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya;

➋ 他少病少恼，消化功能均衡，不过冷也不过热，适中而能够支持精进修行；

asaṭho hoti amāyāvī yathābhūtaṃ attānaṃ āvikattā satthari vā viññūsu vā sabrahmacārīsu;

➌ 他不虚伪、不狡诈，能在导师或有智慧的同梵行者面前如实地展现自己；

āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya,

➍ 他发起精进，为了断除不善法，

kusalānaṃ dhammānaṃ upasampadāya,

为了具足善法，

thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu;

在善法上努力、坚定、勇猛、不放弃责任；

paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā –

➎ 他有智慧，具足了导向（诸法）生灭、能带来彻底灭苦的圣抉择慧。

imāni kho, mahārāja, pañca padhāniyaṅgāni.

大王！这就是五种精勤的要素。

Cattārome, mahārāja, vaṇṇā –

大王！这四种种姓：

khattiyā, brāhmaṇā, vessā, suddā.

刹帝利、婆罗门、吠舍、首陀罗。

Te cassu imehi pañcahi padhāniyaṅgehi samannāgatā;

如果他们都具备了这五种精勤的要素；

ettha pana nesaṃ assa dīgharattaṃ hitāya sukhāyā”ti.

那么这对他们将有长远的利益和安乐。”

“Cattārome, bhante, vaṇṇā –

“尊者啊！这四种种姓：

khattiyā, brāhmaṇā, vessā, suddā.

刹帝利、婆罗门、吠舍、首陀罗。

Te cassu imehi pañcahi padhāniyaṅgehi samannāgatā;

如果他们都具备了这五种精勤的要素；

ettha pana nesaṃ, bhante, siyā viseso siyā nānākaraṇan”ti?

尊者啊！在这种情况下，他们之间还会有差别吗？还会有不同吗？”

“Ettha kho nesāhaṃ, mahārāja, padhānavemattataṃ vadāmi.

“大王！在这种情况下，我说他们在精进方面会有差别。

Seyyathāpissu, mahārāja, dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā,

大王！譬如有两头需要调练的大象、马或牛，它们已经被很好地调教和训练；

dve hatthidammā vā assadammā vā godammā vā adantā avinītā.

另外还有两头需要调练的大象、马或牛，它们没有被调教和训练。

Taṃ kiṃ maññasi, mahārāja,

大王！您认为怎样？

ye te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā,

那两头被很好地调教和训练的应调象、应调马、应调牛，

api nu te dantāva dantakāraṇaṃ gaccheyyuṃ,

它们是否能达到被调教的状态，

dantāva dantabhūmiṃ sampāpuṇeyyun”ti?

它们是否能达到被调教的境地呢？”

“Evaṃ, bhante”.

“尊者啊！是的。”

“Ye pana te dve hatthidammā vā assadammā vā godammā vā adantā avinītā,

“而那两头没有被调教和训练的应调象、应调马、应调牛，

api nu te adantāva dantakāraṇaṃ gaccheyyuṃ, adantāva dantabhūmiṃ sampāpuṇeyyuṃ, seyyathāpi te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā”ti?

它们是否能像那两头被很好地调教和训练的应调象、应调马、应调牛一样，达到被调教的状态，达到被调教的境地呢？”

“No hetaṃ, bhante”.

“尊者啊！不能。”

“Evameva kho, mahārāja, yaṃ taṃ saddhena pattabbaṃ appābādhena asaṭhena amāyāvinā āraddhavīriyena paññavatā

“正是这样，大王！那需要通过有信心、少病、不虚伪、不狡诈、发起精进、有智慧才能达到的（成就），

taṃ vata [taṃ tathā so (ka.)] assaddho bahvābādho saṭho māyāvī kusīto duppañño pāpuṇissatīti –

一个没有信心、多病、虚伪、狡诈、懈怠、没有智慧的人想要达到它——

netaṃ ṭhānaṃ vijjatī”ti.

这是不可能的！”

380. “Heturūpaṃ, bhante, bhagavā āha;

“尊者啊！世尊说得合乎道理；

saheturūpaṃ, bhante, bhagavā āha.

尊者啊！世尊说得有理有据。

Cattārome, bhante, vaṇṇā –

尊者啊！有这四种种姓：

khattiyā, brāhmaṇā, vessā, suddā.

刹帝利、婆罗门、吠舍、首陀罗。

Te cassu imehi pañcahi padhāniyaṅgehi samannāgatā te cassu sammappadhānā;

如果他们都具备了这五种精勤的要素，并且都正确地努力修行；

ettha pana nesaṃ, bhante, siyā viseso siyā nānākaraṇan”ti?

尊者啊！在这种情况下，他们之间还会有差别吗？还会有不同吗？”

“Ettha kho [ettha kho pana (sī.)] nesāhaṃ, mahārāja, na kiñci nānākaraṇaṃ vadāmi – yadidaṃ vimuttiyā vimuttiṃ.

“大王！在这种情况下，我说他们之间没有任何差别——即解脱与解脱之间（没有差别）。

Seyyathāpi, mahārāja, puriso sukkhaṃ sākakaṭṭhaṃ ādāya aggiṃ abhinibbatteyya, tejo pātukareyya;

大王！譬如一个人，拿来干燥的娑罗（或柚木）柴，生起火，显现出火焰；

athāparo puriso sukkhaṃ sālakaṭṭhaṃ ādāya aggiṃ abhinibbatteyya, tejo pātukareyya;

然后另一个人，拿来干燥的娑罗树柴，生起火，显现出火焰；

athāparo puriso sukkhaṃ ambakaṭṭhaṃ ādāya aggiṃ abhinibbatteyya, tejo pātukareyya;

然后另一个人，拿来干燥的芒果树柴，生起火，显现出火焰；

athāparo puriso sukkhaṃ udumbarakaṭṭhaṃ ādāya aggiṃ abhinibbatteyya, tejo pātukareyya.

然后另一个人，拿来干燥的无花果树柴，生起火，显现出火焰。

Taṃ kiṃ maññasi, mahārāja,

大王！您认为怎样？

siyā nu kho tesaṃ aggīnaṃ nānādāruto abhinibbattānaṃ kiñci nānākaraṇaṃ acciyā vā acciṃ, vaṇṇena vā vaṇṇaṃ, ābhāya vā ābhan”ti?

由不同的木柴生起的这些火，它们的火焰与火焰之间，色泽与色泽之间，光亮与光亮之间，会有任何差别吗？”

“No hetaṃ, bhante”.

“尊者啊！没有。”

“Evameva kho, mahārāja, yaṃ taṃ tejaṃ vīriyā nimmathitaṃ padhānābhinibbattaṃ [viriyaṃ nippharati, taṃ pacchābhinibbattaṃ (sī.)],

“大王！正是这样，那由精进所引发、由勤奋努力所产生的（智慧之）火，

nāhaṃ tattha kiñci nānākaraṇaṃ vadāmi – yadidaṃ vimuttiyā vimuttin”ti.

我在此不说有任何差别——即解脱与解脱之间（没有差别）。”

〈第四品 关于“诸天恼害” ➲〉

“Heturūpaṃ, bhante, bhagavā āha;

“尊者啊！世尊说得合乎道理；

saheturūpaṃ, bhante, bhagavā āha.

尊者啊！世尊说得有理有据。

Kiṃ pana, bhante, atthi devā”ti?

尊者啊！那么，天神存在吗？”

“Kiṃ pana tvaṃ, mahārāja, evaṃ vadesi –

“大王！您为什么这样问：

‘kiṃ pana, bhante, atthi devā’”ti?

‘尊者啊！那么，天神存在吗？’”

“Yadi vā te, bhante, devā āgantāro itthattaṃ yadi vā anāgantāro itthattaṃ”?

“尊者啊！那些天神是会再回到这个世界（欲界、人间）来的，还是不会再回到这个世界来的呢？”

“Ye te, mahārāja, devā sabyābajjhā te devā āgantāro itthattaṃ,

“大王！那些有瞋恚烦恼的天神，他们是会再回到这个世界来的；

ye te devā abyābajjhā te devā anāgantāro itthattan”ti.

那些没有瞋恚烦恼的天神，他们是不会再回到这个世界来的。”

381. Evaṃ vutte, viṭṭūbho senāpati bhagavantaṃ etadavoca –

听了这话，毗琉璃将军对世尊说：

“ye te, bhante, devā sabyābajjhā āgantāro itthattaṃ te devā,

“尊者啊！那些有瞋恚烦恼、会再回到这个世界来的天神，

ye te devā abyābajjhā anāgantāro itthattaṃ te deve tamhā ṭhānā cāvessanti vā pabbājessanti vā”ti?

他们能把那些没有瞋恚烦恼、不会再回到这个世界来的天神，从他们的住处赶走或驱逐出去吗？”

Atha kho āyasmato ānandassa etadahosi –

这时，尊者阿难心里想：

“ayaṃ kho viṭaṭūbho senāpati rañño pasenadissa kosalassa putto;

“这位毗琉璃将军是拘萨罗国王波斯匿的儿子；

ahaṃ bhagavato putto.

我是世尊（法）的儿子。

Ayaṃ kho kālo yaṃ putto puttena manteyyā”ti.

现在正是儿子和儿子对话的时候了。”

Atha kho āyasmā ānando viṭaṭūbhaṃ senāpatiṃ āmantesi –

于是，尊者阿难对毗琉璃将军说：

“tena hi, senāpati, taṃ yevettha paṭipucchissāmi;

“那么，将军，我就此反问您；

yathā te khameyya tathā naṃ byākareyyāsi.

您觉得怎样合适就怎样回答。

Taṃ kiṃ maññasi, senāpati,

将军！您认为怎样？

yāvatā rañño pasenadissa kosalassa vijitaṃ yattha ca rājā pasenadi kosalo issariyādhipaccaṃ rajjaṃ kāreti,

在拘萨罗国王波斯匿统治所及的国土范围内，国王波斯匿行使权威和主权的地方；

pahoti tattha rājā pasenadi kosalo samaṇaṃ vā brāhmaṇaṃ vā puññavantaṃ vā apuññavantaṃ vā brahmacariyavantaṃ vā abrahmacariyavantaṃ vā tamhā ṭhānā cāvetuṃ vā pabbājetuṃ vā”ti?

在那里，拘萨罗国王波斯匿能不能把有福德或无福德、修梵行或不修梵行的沙门、婆罗门，从他们的住处赶走或驱逐出去呢？”

“Yāvatā, bho, rañño pasenadissa kosalassa vijitaṃ yattha ca rājā pasenadi kosalo issariyādhipaccaṃ rajjaṃ kāreti,

“尊者阿难！在拘萨罗国王波斯匿统治所及的国土范围内，国王波斯匿行使权威和主权的地方；

pahoti tattha rājā pasenadi kosalo samaṇaṃ vā brāhmaṇaṃ vā puññavantaṃ vā apuññavantaṃ vā brahmacariyavantaṃ vā abrahmacariyavantaṃ vā tamhā ṭhānā cāvetuṃ vā pabbājetuṃ vā”ti.

在那里，拘萨罗国王波斯匿能够把有福德或无福德、修梵行或不修梵行的沙门、婆罗门，从他们的住处赶走或驱逐出去！”

“Taṃ kiṃ maññasi, senāpati,

“将军！您认为怎样？

yāvatā rañño pasenadissa kosalassa avijitaṃ yattha ca rājā pasenadi kosalo na issariyādhipaccaṃ rajjaṃ kāreti,

在拘萨罗国王波斯匿统治所不及的国土范围外，国王波斯匿不行使权威和主权的地方；

tattha pahoti rājā pasenadi kosalo samaṇaṃ vā brāhmaṇaṃ vā puññavantaṃ vā apuññavantaṃ vā brahmacariyavantaṃ vā abrahmacariyavantaṃ vā tamhā ṭhānā cāvetuṃ vā pabbājetuṃ vā”ti?

在那里，拘萨罗国王波斯匿能不能把有福德或无福德、修梵行或不修梵行的沙门、婆罗门，从他们的住处赶走或驱逐出去呢？”

“Yāvatā, bho, rañño pasenadissa kosalassa avijitaṃ yattha ca rājā pasenadi kosalo na issariyādhipaccaṃ rajjaṃ kāreti,

“尊者阿难！在拘萨罗国王波斯匿统治所不及的国土范围外，国王波斯匿不行使权威和主权的地方；

na tattha pahoti rājā pasenadi kosalo samaṇaṃ vā brāhmaṇaṃ vā puññavantaṃ vā apuññavantaṃ vā brahmacariyavantaṃ vā abrahmacariyavantaṃ vā tamhā ṭhānā cāvetuṃ vā pabbājetuṃ vā”ti.

在那里，拘萨罗国王波斯匿不能够把有福德或无福德、修梵行或不修梵行的沙门、婆罗门，从他们的住处赶走或驱逐出去！”

“Taṃ kiṃ maññasi, senāpati,

“将军！您认为怎样？

sutā te devā tāvatiṃsā”ti?

您听说过三十三天吗？”

“Evaṃ, bho.

“尊者阿难！是的。

Sutā me devā tāvatiṃsā.

我听说过三十三天。

Idhāpi bhotā raññā pasenadinā kosalena sutā devā tāvatiṃsā”ti.

而且，拘萨罗国王波斯匿陛下也听说过三十三天。”

“Taṃ kiṃ maññasi, senāpati,

“将军！您认为怎样？

pahoti rājā pasenadi kosalo deve tāvatiṃse tamhā ṭhānā cāvetuṃ vā pabbājetuṃ vā”ti?

拘萨罗国王波斯匿能够把三十三天的天神从他们的住处赶走或驱逐出去吗？”

“Dassanampi, bho, rājā pasenadi kosalo deve tāvatiṃse nappahoti,

“尊者阿难！拘萨罗国王波斯匿连见都见不到三十三天的天神，

kuto pana tamhā ṭhānā cāvessati vā pabbājessati vā”ti?

又怎么能把他们从住处赶走或驱逐出去呢？”

“Evameva kho, senāpati, ye te devā sabyābajjhā āgantāro itthattaṃ te devā,

“正是这样，将军！那些有瞋恚烦恼、会再回到这个世界来的天神，

ye te devā abyābajjhā anāgantāro itthattaṃ te deve dassanāyapi nappahonti;

他们连见都见不到那些没有瞋恚烦恼、不会再回到这个世界来的天神；

kuto pana tamhā ṭhānā cāvessanti vā pabbājessanti vā”ti?

又怎么能把他们从住处赶走或驱逐出去呢？”

〈第五品 关于“梵天恼害” ➲〉

382. Atha kho rājā pasenadi kosalo bhagavantaṃ etadavoca –

这时，拘萨罗国王波斯匿对世尊说：

“konāmo ayaṃ, bhante, bhikkhū”ti?

“尊者啊！这位比丘叫什么名字？”

“Ānando nāma, mahārājā”ti.

“大王！他名叫阿难。”

“Ānando vata, bho, ānandarūpo vata, bho!

“啊，真是阿难（意为欢喜）！真是名副其实的阿难！

Heturūpaṃ, bhante, āyasmā ānando āha;

尊者啊！尊者阿难说得合乎道理；

saheturūpaṃ, bhante, āyasmā ānando āha.

尊者啊！尊者阿难说得有理有据。

Kiṃ pana, bhante, atthi brahmā”ti?

尊者啊！那么，梵天存在吗？”

“Kiṃ pana tvaṃ, mahārāja, evaṃ vadesi –

“大王！您为什么这样问：

‘kiṃ pana, bhante, atthi brahmā’”ti?

‘尊者啊！那么，梵天存在吗？’”

“Yadi vā so, bhante, brahmā āgantā itthattaṃ,

“尊者啊！那位梵天是会再回到这个世界（欲界、色界低层）来的，

yadi vā anāgantā itthattan”ti?

还是不会再回到这个世界来的呢？”

“Yo so, mahārāja, brahmā sabyābajjho so brahmā āgantā itthattaṃ,

“大王！那有瞋恚烦恼的梵天，他是会再回到这个世界来的；

yo so brahmā abyābajjho so brahmā anāgantā itthattan”ti.

那没有瞋恚烦恼的梵天，他是不会再回到这个世界来的。”

〈第六品 结语 ➲〉

Atha kho aññataro puriso rājānaṃ pasenadiṃ kosalaṃ etadavoca –

这时，一位家臣对拘萨罗国王波斯匿说：

“sañjayo, mahārāja, brāhmaṇo ākāsagotto āgato”ti.

“大王！空姓的散惹耶婆罗门到了！”

Atha kho rājā pasenadi kosalo sañjayaṃ brāhmaṇaṃ ākāsagottaṃ etadavoca –

于是，拘萨罗国王波斯匿对空姓的散惹耶婆罗门说：

“ko nu kho, brāhmaṇa, imaṃ kathāvatthuṃ rājantepure abbhudāhāsī”ti?

“婆罗门！是谁在王宫里首先谈起这个话题的？”

“Viṭaṭūbho, mahārāja, senāpatī”ti.

“大王！是毗琉璃将军。”

Viṭaṭūbho senāpati evamāha –

毗琉璃将军却这样说：

“sañjayo, mahārāja, brāhmaṇo ākāsagotto”ti.

“‘大王！是空姓的散惹耶婆罗门。’”

Atha kho aññataro puriso rājānaṃ pasenadiṃ kosalaṃ etadavoca –

这时一位家臣对拘萨罗国王波斯匿说：

“yānakālo, mahārājā”ti.

“大王！启程的时间到了！”

Atha kho rājā pasenadi kosalo bhagavantaṃ etadavoca –

于是，拘萨罗国王波斯匿对世尊说：

“sabbaññutaṃ mayaṃ, bhante, bhagavantaṃ apucchimhā, sabbaññutaṃ bhagavā byākāsi;

“尊者啊！我们向世尊请教了关于‘一切知’的问题，世尊解答了关于‘一切知’的问题；

tañca panamhākaṃ ruccati ceva khamati ca, tena camhā attamanā.

对此我们感到喜悦和满意，因此我们很高兴。

Cātuvaṇṇisuddhiṃ mayaṃ, bhante, bhagavantaṃ apucchimhā, cātuvaṇṇisuddhiṃ bhagavā byākāsi;

尊者啊！我们向世尊请教了关于‘四种种姓清净’的问题，世尊解答了关于‘四种种姓清净’的问题；

tañca panamhākaṃ ruccati ceva khamati ca, tena camhā attamanā.

对此我们感到喜悦和满意，因此我们很高兴。

Adhideve mayaṃ, bhante, bhagavantaṃ apucchimhā, adhideve bhagavā byākāsi;

尊者啊！我们向世尊请教了关于‘殊胜天神’的问题，世尊解答了关于‘殊胜天神’的问题；

tañca panamhākaṃ ruccati ceva khamati ca, tena camhā attamanā.

对此我们感到喜悦和满意，因此我们很高兴。

Adhibrahmānaṃ mayaṃ, bhante, bhagavantaṃ apucchimhā, adhibrahmānaṃ bhagavā byākāsi;

尊者啊！我们向世尊请教了关于‘殊胜梵天’的问题，世尊解答了关于‘殊胜梵天’的问题；

tañca panamhākaṃ ruccati ceva khamati ca, tena camhā attamanā.

对此我们感到喜悦和满意，因此我们很高兴。

Yaṃ yadeva ca mayaṃ bhagavantaṃ apucchimhā taṃ tadeva bhagavā byākāsi;

凡是我们向世尊请教的问题，世尊都一一作了解答；

tañca panamhākaṃ ruccati ceva khamati ca, tena camhā attamanā.

对此我们感到喜悦和满意，因此我们很高兴。

Handa, ca dāni mayaṃ, bhante, gacchāma;

尊者啊！现在我们要告辞了；

bahukiccā mayaṃ bahukaraṇīyā”ti.

我们有很多事务，有很多工作要做。”

“Yassadāni tvaṃ, mahārāja, kālaṃ maññasī”ti.

“大王！您看时间合适就请便吧。”

Atha kho rājā pasenadi kosalo bhagavato bhāsitaṃ abhinanditvā anumoditvā

于是，拘萨罗国王波斯匿对世尊所说的话感到欢喜、随喜，

uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmīti.

从座位上起来，向世尊行礼，右绕三匝后离去。

Kaṇṇakatthalasuttaṃ niṭṭhitaṃ dasamaṃ.

普棘刺林经 第十 终

～《中部经典‧王品‧Kaṇṇakatthalasutta 普棘刺林经》(MN 90, 375-382)

Rājavaggo niṭṭhito catuttho.

王品 第四 终

Tassuddānaṃ –

此品摄颂：

Ghaṭikāro raṭṭhapālo,

（一）陶师经、（二）赖吒恕罗经，

maghadevo madhuriyaṃ;

（三）大天捺林经、（四）摩偷罗经；

Bodhi aṅgulimālo ca,

（五）菩提王子经、（六）鸯掘摩经，

piyajātaṃ bāhitikaṃ;

（七）爱生经、（八）婆醯迦经；

Dhammacetiyasuttañca,

（九）法庄严经，

dasamaṃ kaṇṇakatthalaṃ.

（十）普棘刺林经。

☸*********************************************************************

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【公历 2024.8.10 菩提僧团 更新】

【公历 2015.8.29 心 法师 修订】

【公历 2012.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《2》Majjhimapaṇṇāsapāḷi 中分五十经篇 (MN 51-100, 1-486)/5. Brāhmaṇavagga 婆罗门品 (MN 91-100, 383-486)”

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【经名】 5.1 Brahmāyusutta 梵摩经 (MN 91, 383-395)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Brāhmaṇavaggo

1. Brahmāyusuttaṃ

383. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā videhesu cārikaṃ carati mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi. Tena kho pana samayena brahmāyu brāhmaṇo mithilāyaṃ paṭivasati jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto, vīsavassasatiko jātiyā, tiṇṇaṃ vedānaṃ [bedānaṃ (ka.)] pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo. Assosi kho brahmāyu brāhmaṇo – “samaṇo khalu bho, gotamo sakyaputto sakyakulā pabbajito videhesu cārikaṃ carati mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavāti. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’”ti.

384. Tena kho pana samayena brahmāyussa brāhmaṇassa uttaro nāma māṇavo antevāsī hoti tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo. Atha kho brahmāyu brāhmaṇo uttaraṃ māṇavaṃ āmantesi – “ayaṃ, tāta uttara, samaṇo gotamo sakyaputto sakyakulā pabbajito videhesu cārikaṃ carati mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho…pe… sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’ti. Ehi tvaṃ, tāta uttara, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṃ gotamaṃ jānāhi yadi vā taṃ bhavantaṃ gotamaṃ tathā santaṃyeva saddo abbhuggato, yadi vā no tathā; yadi vā so bhavaṃ gotamo tādiso, yadi vā na tādiso. Tathā mayaṃ taṃ bhavantaṃ gotamaṃ vedissāmā”ti. “Yathā kathaṃ panāhaṃ, bho, taṃ bhavantaṃ gotamaṃ jānissāmi yadi vā taṃ bhavantaṃ gotamaṃ tathā santaṃyeva saddo abbhuggato, yadi vā no tathā; yadi vā so bhavaṃ gotamo tādiso, yadi vā na tādiso”ti. “Āgatāni kho, tāta uttara, amhākaṃ mantesu dvattiṃsamahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveyeva gatiyo bhavanti anaññā. Sace agāraṃ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassimāni satta ratanāni bhavanti, seyyathidaṃ – cakkaratanaṃ, hatthiratanaṃ, assaratanaṃ, maṇiratanaṃ, itthiratanaṃ, gahapatiratanaṃ, pariṇāyakaratanameva sattamaṃ. Parosahassaṃ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena [dhammena samena (ka.)] abhivijiya ajjhāvasati. Sace kho pana agārasmā anagāriyaṃ pabbajati, arahaṃ hoti sammāsambuddho loke vivaṭṭacchado. Ahaṃ kho pana, tāta uttara, mantānaṃ dātā; tvaṃ mantānaṃ paṭiggahetā”ti.

385. “Evaṃ, bho”ti kho uttaro māṇavo brahmāyussa brāhmaṇassa paṭissutvā uṭṭhāyāsanā brahmāyuṃ brāhmaṇaṃ abhivādetvā padakkhiṇaṃ katvā videhesu yena bhagavā tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uttaro māṇavo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni samannesi. Addasā kho uttaro māṇavo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni, yebhuyyena thapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati – kosohite ca vatthaguyhe, pahūtajivhatāya ca. Atha kho bhagavato etadahosi – “passati kho me ayaṃ uttaro māṇavo dvattiṃsamahāpurisalakkhaṇāni, yebhuyyena thapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati – kosohite ca vatthaguyhe, pahūtajivhatāya cā”ti. Atha kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi yathā addasa uttaro māṇavo bhagavato kosohitaṃ vatthaguyhaṃ. Atha kho bhagavā jivhaṃ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi [parimasi (sī. ka.)]; ubhopi nāsikasotāni [nāsikāsotāni (sī.)] anumasi paṭimasi; kevalampi nalāṭamaṇḍalaṃ jivhāya chādesi. Atha kho uttarassa māṇavassa etadahosi – “samannāgato kho samaṇo gotamo dvattiṃsamahāpurisalakkhaṇehi. Yaṃnūnāhaṃ samaṇaṃ gotamaṃ anubandheyyaṃ, iriyāpathamassa passeyyan”ti. Atha kho uttaro māṇavo sattamāsāni bhagavantaṃ anubandhi chāyāva anapāyinī [anupāyinī (syā. kaṃ. ka.)].

386. Atha kho uttaro māṇavo sattannaṃ māsānaṃ accayena videhesu yena mithilā tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena mithilā yena brahmāyu brāhmaṇo tenupasaṅkami; upasaṅkamitvā brahmāyuṃ brāhmaṇaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho uttaraṃ māṇavaṃ brahmāyu brāhmaṇo etadavoca – “kacci, tāta uttara, taṃ bhavantaṃ gotamaṃ tathā santaṃyeva saddo abbhuggato, no aññathā? Kacci pana so bhavaṃ gotamo tādiso, no aññādiso”ti? “Tathā santaṃyeva, bho, taṃ bhavantaṃ gotamaṃ saddo abbhuggato, no aññathā; tādisova [tādisova bho (sī. pī.), tādiso ca kho (syā. kaṃ. ka.)] so bhavaṃ gotamo, no aññādiso. Samannāgato ca [samannāgato ca bho (sabbattha)] so bhavaṃ gotamo dvattiṃsamahāpurisalakkhaṇehi.

“Suppatiṭṭhitapādo kho pana bhavaṃ gotamo; idampi tassa bhoto gotamassa mahāpurisassa mahāpurisalakkhaṇaṃ bhavati.

“Heṭṭhā kho pana tassa bhoto gotamassa pādatalesu cakkāni jātāni sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni…

“Āyatapaṇhi kho pana so bhavaṃ gotamo…

“Dīghaṅguli kho pana so bhavaṃ gotamo…

“Mudutalunahatthapādo kho pana so bhavaṃ gotamo…

“Jālahatthapādo kho pana so bhavaṃ gotamo…

“Ussaṅkhapādo kho pana so bhavaṃ gotamo…

“Eṇijaṅgho kho pana so bhavaṃ gotamo…

“Ṭhitako kho pana so bhavaṃ gotamo anonamanto ubhohi pāṇitalehi jaṇṇukāni parimasati parimajjati…

“Kosohitavatthaguyho kho pana so bhavaṃ gotamo…

“Suvaṇṇavaṇṇo kho pana so bhavaṃ gotamo kañcanasannibhattaco…

“Sukhumacchavi kho pana so bhavaṃ gotamo. Sukhumattā chaviyā rajojallaṃ kāye na upalimpati…

“Ekekalomo kho pana so bhavaṃ gotamo; ekekāni lomāni lomakūpesu jātāni…

“Uddhaggalomo kho pana so bhavaṃ gotamo; uddhaggāni lomāni jātāni nīlāni añjanavaṇṇāni kuṇḍalāvaṭṭāni dakkhiṇāvaṭṭakajātāni…

“Brahmujugatto kho pana so bhavaṃ gotamo…

“Sattussado kho pana so bhavaṃ gotamo…

“Sīhapubbaddhakāyo kho pana so bhavaṃ gotamo…

“Citantaraṃso kho pana so bhavaṃ gotamo…

“Nigrodhaparimaṇḍalo kho pana so bhavaṃ gotamo; yāvatakvassa kāyo tāvatakvassa byāmo, yāvatakvassa byāmo tāvatakvassa kāyo…

“Samavaṭṭakkhandho kho pana so bhavaṃ gotamo…

“Rasaggasaggī kho pana so bhavaṃ gotamo…

“Sīhahanu kho pana so bhavaṃ gotamo…

“Cattālīsadanto kho pana so bhavaṃ gotamo…

“Samadanto kho pana so bhavaṃ gotamo…

“Aviraḷadanto kho pana so bhavaṃ gotamo…

“Susukkadāṭho kho pana so bhavaṃ gotamo…

“Pahūtajivho kho pana so bhavaṃ gotamo…

“Brahmassaro kho pana so bhavaṃ gotamo karavikabhāṇī…

“Abhinīlanetto kho pana so bhavaṃ gotamo…

“Gopakhumo kho pana so bhavaṃ gotamo…

“Uṇṇā kho panassa bhoto gotamassa bhamukantare jātā odātā mudutūlasannibhā…

“Uṇhīsasīso kho pana so bhavaṃ gotamo; idampi tassa bhoto gotamassa mahāpurisassa mahāpurisalakkhaṇaṃ bhavati.

“Imehi kho, bho, so bhavaṃ gotamo dvattiṃsamahāpurisalakkhaṇehi samannāgato.

387. “Gacchanto kho pana so bhavaṃ gotamo dakkhiṇeneva pādena paṭhamaṃ pakkamati. So nātidūre pādaṃ uddharati, nāccāsanne pādaṃ nikkhipati; so nātisīghaṃ gacchati, nātisaṇikaṃ gacchati; na ca adduvena adduvaṃ saṅghaṭṭento gacchati, na ca gopphakena gopphakaṃ saṅghaṭṭento gacchati. So gacchanto na satthiṃ unnāmeti, na satthiṃ onāmeti; na satthiṃ sannāmeti, na satthiṃ vināmeti. Gacchato kho pana tassa bhoto gotamassa adharakāyova [aḍḍhakāyova (ka.), āraddhakāyova (syā. kaṃ.)] iñjati, na ca kāyabalena gacchati. Apalokento kho pana so bhavaṃ gotamo sabbakāyeneva apaloketi; so na uddhaṃ ulloketi, na adho oloketi; na ca vipekkhamāno gacchati, yugamattañca pekkhati; tato cassa uttari anāvaṭaṃ ñāṇadassanaṃ bhavati. So antaragharaṃ pavisanto na kāyaṃ unnāmeti, na kāyaṃ onāmeti; na kāyaṃ sannāmeti, na kāyaṃ vināmeti. So nātidūre nāccāsanne āsanassa parivattati, na ca pāṇinā ālambitvā āsane nisīdati, na ca āsanasmiṃ kāyaṃ pakkhipati. So antaraghare nisinno samāno na hatthakukkuccaṃ āpajjati, na pādakukkuccaṃ āpajjati; na adduvena adduvaṃ āropetvā nisīdati; na ca gopphakena gopphakaṃ āropetvā nisīdati; na ca pāṇinā hanukaṃ upadahitvā [upādiyitvā (sī. pī.)] nisīdati. So antaraghare nisinno samāno na chambhati na kampati na vedhati na paritassati. So achambhī akampī avedhī aparitassī vigatalomahaṃso. Vivekavatto ca so bhavaṃ gotamo antaraghare nisinno hoti. So pattodakaṃ paṭiggaṇhanto na pattaṃ unnāmeti, na pattaṃ onāmeti; na pattaṃ sannāmeti, na pattaṃ vināmeti. So pattodakaṃ paṭiggaṇhāti nātithokaṃ nātibahuṃ. So na khulukhulukārakaṃ [bulubulukārakaṃ (sī.)] pattaṃ dhovati, na samparivattakaṃ pattaṃ dhovati, na pattaṃ bhūmiyaṃ nikkhipitvā hatthe dhovati; hatthesu dhotesu patto dhoto hoti, patte dhote hatthā dhotā honti. So pattodakaṃ chaḍḍeti nātidūre nāccāsanne, na ca vicchaḍḍayamāno. So odanaṃ paṭiggaṇhanto na pattaṃ unnāmeti, na pattaṃ onāmeti; na pattaṃ sannāmeti, na pattaṃ vināmeti. So odanaṃ paṭiggaṇhāti nātithokaṃ nātibahuṃ. Byañjanaṃ kho pana bhavaṃ gotamo byañjanamattāya āhāreti, na ca byañjanena ālopaṃ atināmeti. Dvattikkhattuṃ kho bhavaṃ gotamo mukhe ālopaṃ samparivattetvā ajjhoharati; na cassa kāci odanamiñjā asambhinnā kāyaṃ pavisati, na cassa kāci odanamiñjā mukhe avasiṭṭhā hoti; athāparaṃ ālopaṃ upanāmeti. Rasapaṭisaṃvedī kho pana so bhavaṃ gotamo āhāraṃ āhāreti, no ca rasarāgapaṭisaṃvedī.

“Aṭṭhaṅgasamannāgataṃ [aṭṭhaṅgasamannāgato (ka.)] kho pana so bhavaṃ gotamo āhāraṃ āhāreti – neva davāya, na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṃsūparatiyā brahmacariyānuggahāya – ‘iti purāṇañca vedanaṃ paṭihaṅkhāmi navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti. So bhuttāvī pattodakaṃ paṭiggaṇhanto na pattaṃ unnāmeti, na pattaṃ onāmeti; na pattaṃ sannāmeti, na pattaṃ vināmeti. So pattodakaṃ paṭiggaṇhāti nātithokaṃ nātibahuṃ. So na khulukhulukārakaṃ pattaṃ dhovati, na samparivattakaṃ pattaṃ dhovati, na pattaṃ bhūmiyaṃ nikkhipitvā hatthe dhovati; hatthesu dhotesu patto dhoto hoti, patte dhote hatthā dhotā honti. So pattodakaṃ chaḍḍeti nātidūre nāccāsanne, na ca vicchaḍḍayamāno. So bhuttāvī na pattaṃ bhūmiyaṃ nikkhipati nātidūre nāccāsanne, na ca anatthiko pattena hoti, na ca ativelānurakkhī pattasmiṃ. So bhuttāvī muhuttaṃ tuṇhī nisīdati, na ca anumodanassa kālamatināmeti. So bhuttāvī anumodati, na taṃ bhattaṃ garahati, na aññaṃ bhattaṃ paṭikaṅkhati; aññadatthu dhammiyā kathāya taṃ parisaṃ sandasseti samādapeti samuttejeti sampahaṃseti. So taṃ parisaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkamati. So nātisīghaṃ gacchati, nātisaṇikaṃ gacchati, na ca muccitukāmo gacchati; na ca tassa bhoto gotamassa kāye cīvaraṃ accukkaṭṭhaṃ hoti na ca accokkaṭṭhaṃ, na ca kāyasmiṃ allīnaṃ na ca kāyasmā apakaṭṭhaṃ; na ca tassa bhoto gotamassa kāyamhā vāto cīvaraṃ apavahati; na ca tassa bhoto gotamassa kāye rajojallaṃ upalimpati. So ārāmagato nisīdati paññatte āsane. Nisajja pāde pakkhāleti; na ca so bhavaṃ gotamo pādamaṇḍanānuyogamanuyutto viharati. So pāde pakkhāletvā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So neva attabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti; attahitaparahitaubhayahitasabbalokahitameva so bhavaṃ gotamo cintento nisinno hoti. So ārāmagato parisati dhammaṃ deseti, na taṃ parisaṃ ussādeti, na taṃ parisaṃ apasādeti; aññadatthu dhammiyā kathāya taṃ parisaṃ sandasseti samādapeti samuttejeti sampahaṃseti.

“Aṭṭhaṅgasamannāgato kho panassa bhoto gotamassa mukhato ghoso niccharati – vissaṭṭho ca, viññeyyo ca, mañju ca, savanīyo ca, bindu ca, avisārī ca, gambhīro ca, ninnādī ca. Yathāparisaṃ kho pana so bhavaṃ gotamo sarena viññāpeti, na cassa bahiddhā parisāya ghoso niccharati. Te tena bhotā gotamena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā uṭṭhāyāsanā pakkamanti avalokayamānāyeva [apalokayamānāyeva (sī. ka.)] avijahitattā [avijahantābhāvena (sī. syā. kaṃ. pī.)]. Addasāma kho mayaṃ, bho, taṃ bhavantaṃ gotamaṃ gacchantaṃ, addasāma ṭhitaṃ, addasāma antaragharaṃ pavisantaṃ, addasāma antaraghare nisinnaṃ tuṇhībhūtaṃ, addasāma antaraghare bhuñjantaṃ, addasāma bhuttāviṃ nisinnaṃ tuṇhībhūtaṃ, addasāma bhuttāviṃ anumodantaṃ, addasāma ārāmaṃ gacchantaṃ, addasāma ārāmagataṃ nisinnaṃ tuṇhībhūtaṃ, addasāma ārāmagataṃ parisati dhammaṃ desentaṃ. Ediso ca ediso ca so bhavaṃ gotamo, tato ca bhiyyo”ti.

388. Evaṃ vutte, brahmāyu brāhmaṇo uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā tikkhattuṃ udānaṃ udāneti –

“Namo tassa bhagavato arahato sammāsambuddhassa.

“Namo tassa bhagavato arahato sammāsambuddhassa.

“Namo tassa bhagavato arahato sammāsambuddhassā”ti.

“Appeva nāma mayaṃ kadāci karahaci tena bhotā gotamena samāgaccheyyāma? Appeva nāma siyā kocideva kathāsallāpo”ti!

389. Atha kho bhagavā videhesu anupubbena cārikaṃ caramāno yena mithilā tadavasari. Tatra sudaṃ bhagavā mithilāyaṃ viharati maghadevambavane. Assosuṃ kho mithileyyakā [methileyyakā (sī. pī.)] brāhmaṇagahapatikā – “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito videhesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi mithilaṃ anuppatto, mithilāyaṃ viharati maghadevambavane. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavāti. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’”ti.

Atha kho mithileyyakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu; appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu; appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu; appekacce bhagavato santike nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu; appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu.

390. Assosi kho brahmāyu brāhmaṇo – “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito mithilaṃ anuppatto, mithilāyaṃ viharati maghadevambavane”ti. Atha kho brahmāyu brāhmaṇo sambahulehi sāvakehi saddhiṃ yena maghadevambavanaṃ tenupasaṅkami. Atha kho brahmāyuno brāhmaṇassa avidūre ambavanassa etadahosi – “na kho metaṃ patirūpaṃ yohaṃ pubbe appaṭisaṃvidito samaṇaṃ gotamaṃ dassanāya upasaṅkameyyan”ti. Atha kho brahmāyu brāhmaṇo aññataraṃ māṇavakaṃ āmantesi – “ehi tvaṃ, māṇavaka, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā mama vacanena samaṇaṃ gotamaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha – ‘brahmāyu, bho gotama, brāhmaṇo bhavantaṃ gotamaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’ti. Evañca vadehi – ‘brahmāyu, bho gotama, brāhmaṇo jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto, vīsavassasatiko jātiyā, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo. Yāvatā, bho, brāhmaṇagahapatikā mithilāyaṃ paṭivasanti, brahmāyu tesaṃ brāhmaṇo aggamakkhāyati – yadidaṃ bhogehi; brahmāyu tesaṃ brāhmaṇo aggamakkhāyati – yadidaṃ mantehi; brahmāyu tesaṃ brāhmaṇo aggamakkhāyati – yadidaṃ āyunā ceva yasasā ca. So bhoto gotamassa dassanakāmo’”ti.

“Evaṃ, bho”ti kho so māṇavako brahmāyussa brāhmaṇassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho so māṇavako bhagavantaṃ etadavoca – “brahmāyu, bho gotama, brāhmaṇo bhavantaṃ gotamaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati; evañca vadeti – ‘brahmāyu, bho gotama, brāhmaṇo jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto, vīsavassasatiko jātiyā, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo. Yāvatā, bho, brāhmaṇagahapatikā mithilāyaṃ paṭivasanti, brahmāyu tesaṃ brāhmaṇo aggamakkhāyati – yadidaṃ bhogehi; brahmāyu tesaṃ brāhmaṇo aggamakkhāyati – yadidaṃ mantehi; brahmāyu tesaṃ brāhmaṇo aggamakkhāyati – yadidaṃ āyunā ceva yasasā ca. So bhoto gotamassa dassanakāmo’”ti. “Yassadāni, māṇava, brahmāyu brāhmaṇo kālaṃ maññatī”ti. Atha kho so māṇavako yena brahmāyu brāhmaṇo tenupasaṅkami; upasaṅkamitvā brahmāyuṃ brāhmaṇaṃ etadavoca – “katāvakāso khomhi bhavatā samaṇena gotamena. Yassadāni bhavaṃ kālaṃ maññatī”ti.

391. Atha kho brahmāyu brāhmaṇo yena bhagavā tenupasaṅkami. Addasā kho sā parisā brahmāyuṃ brāhmaṇaṃ dūratova āgacchantaṃ. Disvāna oramiya [oramattha (syā. kaṃ. pī.), oramatha, oramati (ka.), atha naṃ (sī.), oramiyāti pana tvāpaccayantatathasaṃvaṇṇanānurūpaṃ visodhitapadaṃ] okāsamakāsi yathā taṃ ñātassa yasassino. Atha kho brahmāyu brāhmaṇo taṃ parisaṃ etadavoca – “alaṃ, bho! Nisīdatha tumhe sake āsane. Idhāhaṃ samaṇassa gotamassa santike nisīdissāmī”ti.

Atha kho brahmāyu brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho brahmāyu brāhmaṇo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni samannesi. Addasā kho brahmāyu brāhmaṇo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni, yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati – kosohite ca vatthaguyhe, pahūtajivhatāya ca. Atha kho brahmāyu brāhmaṇo bhagavantaṃ gāthāhi ajjhabhāsi –

“Ye me dvattiṃsāti sutā, mahāpurisalakkhaṇā;

Duve tesaṃ na passāmi, bhoto kāyasmiṃ gotama.

“Kacci kosohitaṃ bhoto, vatthaguyhaṃ naruttama;

Nārīsamānasavhayā, kacci jivhā na dassakā [nārīsahanāma savhayā, kacci jivhā narassikā; (sī. syā. kaṃ. pī.)].

“Kacci pahūtajivhosi, yathā taṃ jāniyāmase;

Ninnāmayetaṃ pahūtaṃ, kaṅkhaṃ vinaya no ise.

“Diṭṭhadhammahitatthāya, samparāyasukhāya ca;

Katāvakāsā pucchāma, yaṃ kiñci abhipatthitan”ti.

392. Atha kho bhagavato etadahosi – “passati kho me ayaṃ brahmāyu brāhmaṇo dvattiṃsamahāpurisalakkhaṇāni, yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati – kosohite ca vatthaguyhe, pahūtajivhatāya cā”ti. Atha kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi yathā addasa brahmāyu brāhmaṇo bhagavato kosohitaṃ vatthaguyhaṃ. Atha kho bhagavā jivhaṃ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi; ubhopi nāsikasotāni anumasi paṭimasi; kevalampi nalāṭamaṇḍalaṃ jivhāya chādesi. Atha kho bhagavā brahmāyuṃ brāhmaṇaṃ gāthāhi paccabhāsi –

“Ye te dvattiṃsāti sutā, mahāpurisalakkhaṇā;

Sabbe te mama kāyasmiṃ, mā te [mā vo (ka.)] kaṅkhāhu brāhmaṇa.

“Abhiññeyyaṃ abhiññātaṃ, bhāvetabbañca bhāvitaṃ;

Pahātabbaṃ pahīnaṃ me, tasmā buddhosmi brāhmaṇa.

“Diṭṭhadhammahitatthāya, samparāyasukhāya ca;

Katāvakāso pucchassu, yaṃ kiñci abhipatthitan”ti.

393. Atha kho brahmāyussa brāhmaṇassa etadahosi – “katāvakāso khomhi samaṇena gotamena. Kiṃ nu kho ahaṃ samaṇaṃ gotamaṃ puccheyyaṃ – ‘diṭṭhadhammikaṃ vā atthaṃ samparāyikaṃ vā’”ti. Atha kho brahmāyussa brāhmaṇassa etadahosi – “kusalo kho ahaṃ diṭṭhadhammikānaṃ atthānaṃ. Aññepi maṃ diṭṭhadhammikaṃ atthaṃ pucchanti. Yaṃnūnāhaṃ samaṇaṃ gotamaṃ samparāyikaṃyeva atthaṃ puccheyyan”ti. Atha kho brahmāyu brāhmaṇo bhagavantaṃ gāthāhi ajjhabhāsi –

“Kathaṃ kho brāhmaṇo hoti, kathaṃ bhavati vedagū;

Tevijjo bho kathaṃ hoti, sotthiyo kinti vuccati.

“Arahaṃ bho kathaṃ hoti, kathaṃ bhavati kevalī;

Muni ca bho kathaṃ hoti, buddho kinti pavuccatī”ti.

394. Atha kho bhagavā brahmāyuṃ brāhmaṇaṃ gāthāhi paccabhāsi –

“Pubbenivāsaṃ yo vedi, saggāpāyañca passati;

Atho jātikkhayaṃ patto, abhiññā vosito muni.

“Cittaṃ visuddhaṃ jānāti, muttaṃ rāgehi sabbaso;

Pahīnajātimaraṇo, brahmacariyassa kevalī;

Pāragū sabbadhammānaṃ, buddho tādī pavuccatī”ti.

Evaṃ vutte, brahmāyu brāhmaṇo uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā bhagavato pādesu sirasā nipatitvā bhagavato pādāni mukhena ca paricumbati, pāṇīhi ca parisambāhati, nāmañca sāveti – “brahmāyu ahaṃ, bho gotama, brāhmaṇo; brahmāyu ahaṃ, bho gotama, brāhmaṇo”ti. Atha kho sā parisā acchariyabbhutacittajātā ahosi – “acchariyaṃ vata, bho, abbhutaṃ vata, bho! Yatra hi nāmāyaṃ brahmāyu brāhmaṇo ñāto yasassī evarūpaṃ paramanipaccakāraṃ karissatī”ti. Atha kho bhagavā brahmāyuṃ brāhmaṇaṃ etadavoca – “alaṃ, brāhmaṇa, uṭṭhaha nisīda tvaṃ sake āsane yato te mayi cittaṃ pasannan”ti. Atha kho brahmāyu brāhmaṇo uṭṭhahitvā sake āsane nisīdi.

395. Atha kho bhagavā brahmāyussa brāhmaṇassa anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ, sīlakathaṃ, saggakathaṃ; kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nekkhamme ānisaṃsaṃ pakāsesi. Yadā bhagavā aññāsi brahmāyuṃ brāhmaṇaṃ kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā taṃ pakāsesi – dukkhaṃ, samudayaṃ, nirodhaṃ, maggaṃ. Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya, evameva brahmāyussa brāhmaṇassa tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – “yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamman”ti. Atha kho brahmāyu brāhmaṇo diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṃ etadavoca – “abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti – evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ. Adhivāsetu ca me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho brahmāyu brāhmaṇo bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho brahmāyu brāhmaṇo tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi – “kālo, bho gotama, niṭṭhitaṃ bhattan”ti.

Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena brahmāyussa brāhmaṇassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena. Atha kho brahmāyu brāhmaṇo sattāhaṃ buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho bhagavā tassa sattāhassa accayena videhesu cārikaṃ pakkāmi. Atha kho brahmāyu brāhmaṇo acirapakkantassa bhagavato kālamakāsi. Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – “brahmāyu, bhante, brāhmaṇo kālaṅkato. Tassa kā gati, ko abhisamparāyo”ti? “Paṇḍito, bhikkhave, brahmāyu brāhmaṇo paccapādi dhammassānudhammaṃ, na ca maṃ dhammādhikaraṇaṃ vihesesi. Brahmāyu, bhikkhave, brāhmaṇo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha parinibbāyī, anāvattidhammo tasmā lokā”ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Brahmāyusuttaṃ niṭṭhitaṃ paṭhamaṃ.

☸---------------------------------------------------------------------

第五品 婆罗门品 Brāhmaṇavaggo

第九一 梵摩经 Brahmāyusuttaṃ

我是这样听说的。

某一个时候，世尊在维提诃国，与五百位大比丘众一起游方教化。那时，在弥提罗城住着一位名叫梵摩的婆罗门，他年事已高、长寿、高龄，活了很多岁月，已到衰老之年，一百二十岁。他精通三吠陀，包括词源学、仪轨学、音韵学和作为第五部分的史传，通晓语言学、语法学，并且在世间论和大人相学方面没有欠缺。梵摩婆罗门听说：“朋友，那位释迦族出身、从释迦族出家的沙门乔达摩，正与五百位大比丘众一起，在维提诃国游方教化。关于那位尊者乔达摩，流传着这样的好名声：‘确实，那位世尊是阿罗汉、正等正觉者、明行具足者、善逝、世间解、无上调御者、天人导师、佛陀、世尊。’他亲自证知并向这个包含天神、魔罗、梵天的世界，以及沙门、婆罗门、天神和人类在内的大众宣说。他教导的法，初善、中善、后善，义理善妙，言辞善妙；他阐明了完全圆满、清净的梵行。能够见到这样的阿罗汉，真是幸运啊！”

那时，梵摩婆罗门有一位名叫优多罗的青年弟子。他精通三吠陀，包括词源学、仪轨学、音韵学和作为第五部分的史传，通晓语言学、语法学，并且在世间论和大人相学方面没有欠缺。于是，梵摩婆罗门对优多罗青年说：“孩子，优多罗！那位释迦族出身、从释迦族出家的沙门乔达摩，正与五百位大比丘众一起，在维提诃国游方教化。关于那位尊者乔达摩，流传着这样的好名声：‘确实，那位世尊是阿罗汉、正等正觉者……（中略）……能够见到这样的阿罗汉，真是幸运啊！’来吧，孩子，优多罗，你到沙门乔达摩那里去；去了之后，了解沙门乔达摩，看他是否真的像好名声所传扬的那样，看那位尊者乔达摩是不是那样的人。这样我们就能了解那位尊者乔达摩了。”“可是，尊者，我怎么才能知道那位尊者乔达摩是否真的像好名声所传扬的那样？又那位尊者乔达摩是不是那样的人呢？”“孩子，优多罗！在我们的经典中流传着三十二大人相。具备这些相的伟人，只有两种前途，没有其他的：如果在家生活，他会成为转轮圣王，是如法的法王，征服四方，使国土安稳，拥有七宝。他有这七种宝，即：轮宝、象宝、马宝、珠宝、女宝、居士宝，以及第七的将军宝。他还会拥有一千多位儿子，他们英勇、雄健、能摧伏敌军。他不用刑罚、不用刀剑，以正法统一并统治这片直到大海边际的土地。但如果他从在家出家，过无家的生活，他会成为阿罗汉、正等正觉者，揭开世间的蒙蔽。孩子，优多罗！我是传授经典的人，你是领受经典的人。”

“好的，尊者。”优多罗青年回答了梵摩婆罗门，从座位上站起来，向梵摩婆罗门行礼，右绕之后，便向着世尊所在的维提诃国出发游方去了。他按顺序游方，来到了世尊那里。到了之后，与世尊互相问候，说了些友善、值得记忆的话后，坐在一边。坐在一边的优多罗青年，仔细察看世尊身上的三十二大人相。优多罗青年看到了世尊身上大部分的三十二大人相，只除了两个。对于这两个大人相，他感到疑惑、犹豫，不能确定、不能信服——即阴部密隐相（阴茎藏于鞘中）和广长舌相是。这时，世尊心想：“这个优多罗青年看到了我三十二大人相中的大部分，只除了两个。对于这两个大人相，他感到疑惑、犹豫，不能确定、不能信服——即阴部密隐相和广长舌相。”于是，世尊运用神通力，让优多罗青年看到了世尊的阴部密隐相（阴茎藏于鞘中）。接着，世尊伸出舌头，舔舐了左右两个耳孔，舔舐了左右两个鼻孔，并用舌头覆盖了整个额头。

这时优多罗青年心想：“沙门乔达摩确实具足了三十二大人相。我现在应该跟随沙门乔达摩，观察他的行住坐卧。”于是，优多罗青年跟随世尊七个月，如同影子般寸步不离。七个月结束后，优多罗青年向维提诃国的弥提罗城出发游方。他按顺序游方，来到了弥提罗城梵摩婆罗门那里。到了之后，向梵摩婆罗门行礼，坐在一边。梵摩婆罗门问坐在一边的优多罗青年说：“孩子，优多罗！关于那位尊者乔达摩的好名声是真的吗？不是别的？那位尊者乔达摩是那样的人吗？不是别的样子？”

“尊者！关于那位尊者乔达摩的好名声确实是真的，不是别的。那位尊者乔达摩确实是那样的人，不是别的样子。尊者！那位尊者乔达摩具足三十二大人相。那位尊者乔达摩双足安稳平放；这也是那位尊者乔达摩的伟人相之一。那位尊者乔达摩的足底下生有千辐轮相，轮辋、轮毂齐全，所有形态圆满。那位尊者乔达摩脚跟长。那位尊者乔达摩手指脚趾长。那位尊者乔达摩手足柔软细嫩。那位尊者乔达摩手足有网缦相。那位尊者乔达摩脚踝高。那位尊者乔达摩小腿像羚羊。那位尊者乔达摩站立时，不用弯腰就能用双手手掌摸到双膝。那位尊者乔达摩阴部密隐（如马）。那位尊者乔达摩肤色金黄，如同黄金。那位尊者乔达摩皮肤细滑。因为皮肤细滑，尘垢不附着于身。那位尊者乔达摩一孔一毛；每个毛孔只生一根毛发。那位尊者乔达摩毛发向上生长；向上生长的毛发是绀青色、像眼影粉的颜色，卷曲、向右旋转而生。那位尊者乔达摩身躯正直如梵天。那位尊者乔达摩有七处隆满。那位尊者乔达摩上半身像狮子。那位尊者乔达摩两肩之间肌肉饱满。那位尊者乔达摩身体的比例匀称如尼拘陀树；他的身高和双臂展开的宽度相等。那位尊者乔达摩颈项圆润匀称。（那位尊者乔达摩味觉灵敏。）那位尊者乔达摩下颌像狮子。那位尊者乔达摩有四十颗牙齿。那位尊者乔达摩牙齿平整。那位尊者乔达摩牙齿紧密无缝。那位尊者乔达摩牙齿非常洁白。那位尊者乔达摩舌头广长。那位尊者乔达摩声音如梵天，像迦陵频伽鸟的鸣声。那位尊者乔达摩眼睛深蓝色。那位尊者乔达摩眼睫毛像牛王。两眉之间生有白毫，洁白、柔软如棉。那位尊者乔达摩头顶有肉髻。这也是那位尊者乔达摩的伟人相之一。尊者，那位尊者乔达摩就具足这三十二大人相。

并且，那位尊者乔达摩行走时，先迈右脚。他抬脚不过远，落脚不过近；他行走不过快，不过慢；行走时膝盖不互相摩擦，脚踝也不互相摩擦。行走时，大腿不抬高、不放低、不收拢、不扭转。那位尊者乔达摩行走时，只有下半身动，不是靠身体的力量行走。那位尊者乔达摩观看时，是用整个身体转过来观看；他不向上看，不向下看；行走时不回头张望，只看前方一轭（约2.5米）的距离；由此，他生起无遮蔽的知见。他进入家中时，身体不抬高、不放低、不收拢、不扭转。他转身就座时，离座位不过远、不过近；不用手支撑着在座位上坐下，也不把身体猛地摔在座位上。他在家（受供）中坐着时，手不胡乱动作，脚也不胡乱动作；不把一条腿架在另一条腿上坐着；也不把一只脚踝架在另一只脚踝上坐着；也不用手托着下巴坐着。他在家（受供）中坐着时，不害怕、不颤抖、不动摇、不焦躁。他不害怕、不颤抖、不动摇、不焦躁，远离毛骨悚然。那位尊者乔达摩在家（受供）中坐着时，安住于远离。他接水洗钵时，钵不抬高、不放低、不收拢、不扭转。他接的水不过少、不过多。他洗钵时，不发出咕噜咕噜的声音，不旋转着洗钵，不把钵放在地上洗手；洗手时钵就洗净了，洗钵时手也洗净了。他倒掉洗钵水时，倒得不过远、不过近，并且不是泼洒出去。他接受食物时，钵不抬高、不放低、不收拢、不扭转。他接受的饭食不过少、不过多。那位尊者乔达摩只食用适量的菜肴佐料，不过量食用菜肴佐料来超过饭团。那位尊者乔达摩将饭团在口中咀嚼两三次后才咽下；没有任何饭粒未经嚼碎就进入体内，也没有任何饭粒残留在口中；然后才接受下一口饭团。那位尊者乔达摩进食时能感受味道，但不是带着对味道的贪着去感受。

那位尊者乔达摩进食是为了成就八种目的——不是为了嬉戏，不是为了骄纵，不是为了装饰，不是为了庄严，只是为了这个身体的维持和生存，为了止息恼害，为了资助梵行——‘这样，我将去除旧的感受，不生起新的感受，我将维持生命，无过失且安乐地生活。’他吃完饭接水时，钵不抬高、不放低、不收拢、不扭转。他接的水不过少、不过多。他洗钵时，不发出咕噜咕噜的声音，不旋转着洗钵，不把钵放在地上洗手；洗手时钵就洗净了，洗钵时手也洗净了。他倒掉洗钵水时，倒得不过远、不过近，并且不是泼洒出去。他吃完饭后，不把钵放在地上过远或过近的地方，既不漠视钵，也不过分看护钵。他吃完饭后，静默地坐一会儿，但不会错过应该致谢祝福的时间。他吃完饭后会致谢祝福，不指责那顿饭食，也不期待其他的饭食；而是以如法的言语开示、劝导、策励、使在场的众人欢喜。他用如法的言语开示、劝导、策励、使众人欢喜后，从座位上站起来离去。他行走不过快、不过慢，也不是想要逃离般地行走。那位尊者乔达摩身上的袈裟，既非穿得过高，也非过低；既非紧贴身上，也非远离身体；风吹过那位尊者乔达摩的身体时，不能吹走他的袈裟；尘垢也不会附着在尊者乔达摩的身上。他到了寺院后，在铺设好的座位上坐下。坐下后洗脚；那位尊者乔达摩不是耽于修饰脚部。他洗完脚后，结跏趺坐，身体正直，将正念置于面前。他既不意图自我恼害，也不意图恼害他人，也不意图恼害双方；那位尊者乔达摩坐着时，心中所想的只是对自己有益、对他人有益、对自他双方有益、对一切世间有益。他到了寺院后，对大众说法，他不抬高大众，也不贬低大众；而是以如法的言语开示、劝导、策励、使大众欢喜。

那位尊者乔达摩口中发出的声音具足八种特质——清晰流畅、易于理解、悦耳动听、入耳中听、圆润连贯、清晰分明、深沉有力、洪亮共鸣。那位尊者乔达摩用声音向大众解释时，能确保听众都能理解，但他的声音不会传到大众之外。那些人被尊者乔达摩以如法的言语开示、劝导、策励、使之欢喜后，从座位上站起来离去时，还不断地回头看望，带着依依不舍的心情。尊者！我们看到了那位尊者乔达摩行走的样子，看到了他站立的样子，看到了他进入家中的样子，看到了他在家中静默而坐的样子，看到了他在家中用餐的样子，看到了他用完餐静默而坐的样子，看到了他用完餐致谢的样子，看到了他前往寺院的样子，看到了他在寺院静默而坐的样子，看到了他在寺院向大众说法的样子。那位尊者乔达摩就是这样，甚至比这更好。”

听了这话，梵摩婆罗门从座位上站起来，将上衣披在一边肩膀上，朝着世尊所在的方向合掌，三次发出感叹语：“礼敬那位世尊、阿罗汉、正等正觉者！礼敬那位世尊、阿罗汉、正等正觉者！礼敬那位世尊、阿罗汉、正等正觉者！但愿我们什么时候能有机会遇到那位尊者乔达摩！但愿能有机会进行一些交谈！”

那时，世尊在维提诃国按顺序游方，来到了弥提罗城。在那里，世尊住在弥提罗的马哈德瓦芒果园。弥提罗的婆罗门和居士们听说：“朋友，那位释迦族出身、从释迦族出家的沙门乔达摩，与五百位大比丘众一起在维提诃国游方，已经到达弥提罗，住在马哈德瓦芒果园。关于那位尊者乔达摩，流传着这样的好名声：‘确实，那位世尊是阿罗汉、正等正觉者、明行具足者、善逝、世间解、无上调御者、天人导师、佛陀、世尊。’他亲自证知并向这个包含天神、魔罗、梵天的世界，以及沙门、婆罗门、天神和人类在内的大众宣说。他教导的法，初善、中善、后善，义理善妙，言辞善妙；他阐明了完全圆满、清净的梵行。能够见到这样的阿罗汉，真是幸运啊！”于是，弥提罗的婆罗门和居士们来到世尊那里。到了之后，有些人向世尊行礼后坐在一边；有些人与世尊互相问候，说了些友善、值得记忆的话后坐在一边；有些人向着世尊合掌后坐在一边；有些人在世尊面前报上姓名和家族后坐在一边；有些人则默默地坐在一边。

梵摩婆罗门听说：“朋友，那位释迦族出身、从释迦族出家的沙门乔达摩，已经到达弥提罗，住在弥提罗的马哈德瓦芒果园。”于是，梵摩婆罗门与众多弟子一起，前往马哈德瓦芒果园。到了离芒果园不远的地方，梵摩婆罗门心想：“我事先没有通报就去见沙门乔达摩，这对我来说是不合适的。”于是，梵摩婆罗门叫来一位青年学生，对他说：“青年！你到沙门乔达摩那里去。到了之后，用我的名义问候沙门乔达摩少病、少恼、强健、有力、安乐。”即：“‘尊者乔达摩！梵摩婆罗门问候您少病、少恼、强健、有力、安乐。’并且这样说：‘尊者乔达摩！梵摩婆罗门年老、长寿、高龄，活了很多岁月，已到衰老之年，一百二十岁。他精通三吠陀，包括词源学、仪轨学、音韵学和作为第五部分的史传，通晓语言学、语法学，并且在世间论和大人相学方面没有欠缺。尊者！在所有居住在弥提罗的婆罗门和居士中，梵摩婆罗门无论在财富方面、在经典知识方面、还是在寿命和名望方面，都被公认为第一。他渴望见到尊者乔达摩。’”

“好的，尊者！”那位青年学生回答了梵摩婆罗门，便前往世尊那里。到了之后，与世尊互相问候，说了些友善、值得记忆的话后，站在一边。站在一边的青年学生对世尊说：“尊者乔达摩！梵摩婆罗门问候您少病、少恼、强健、有力、安乐。并且他这样说：‘尊者乔达摩！梵摩婆罗门年老、长寿……（中略）……都被公认为第一。他渴望见到尊者乔达摩。’”

“青年！梵摩婆罗门认为什么时候合适就可以来。”时彼青年归至梵摩婆罗门处。归已，告梵摩婆罗门曰：“我已经得到沙门乔达摩的允许了。尊者您认为什么时候合适就可以去。”

于是，梵摩婆罗门前往世尊那里。在场的众人远远看见梵摩婆罗门走来，见到后，便为这位著名、有声望的人让出空间，腾出座位。这时，梵摩婆罗门对众人说：“好了，朋友们！你们都坐在自己的座位上吧。我现在要坐在沙门乔达摩的旁边。”于是梵摩婆罗门来到世尊那里。到了之后，与世尊互相问候，说了些友善、值得记忆的话后，坐在一边。坐在一边的梵摩婆罗门仔细察看世尊身上的三十二大人相。梵摩婆罗门看到了世尊身上大部分的三十二大人相，只除了两个。对于这两个大人相，他感到疑惑、犹豫，心中不定、不得确信。二大人相即阴部密隐相与广长舌相是。梵摩婆罗门以偈颂问世尊曰：

乔达摩！我听说您身，三十二相全都具足，

但在尊者身上，我未见到其中二相。

人中至尊，您的阴部是否密隐？

您的舌头是否并非如所传那样广长（而是短小）？

您的舌头是否广长？我们希望能如实了知；

请伸出您广长的舌头，仙人！为我们消除疑惑。

为了现世的利益，为了来世的安乐，

我已得允许，请解答我心中所有希求的疑问。

这时世尊心想：“这位梵摩婆罗门已见我具三十二大人相之大多数，唯除二相。他对这两个大人相感到疑惑、犹豫、心不能定，不得确信。二相即阴部密隐相与广长舌相。”时，世尊为梵摩婆罗门得见世尊之马阴藏相，以神通力示现。又世尊将舌伸出触两耳之窍、触两鼻之孔、前额悉以舌覆。

这时，世尊以偈颂回答梵摩婆罗门曰：

您所听说的三十二，伟人所有诸妙相，

婆罗门！我身全都具足，您心中切莫再有疑。

应遍知者我已遍知，应修习者我已修习，

应断除者我已断除，婆罗门！因此我成佛。

为了现世的利益，为了来世的安乐，

你已得允许，可以问你心中所有希求的疑问。

这时，梵摩婆罗门心想：“我已经得到沙门乔达摩的允许了，那么，我应该问沙门乔达摩关于现世的利益呢？还是关于来世的利益呢？”时梵摩婆罗门又想，我对于现世的利益是精通的，别人也向我请教现世的利益。我现在还是只问沙门乔达摩关于来世的利益吧。”时梵摩婆罗门以偈颂向世尊请教曰：

怎样才成为婆罗门？ 怎样才算通吠陀？

尊者，怎样是三明者？ 怎样被称为吉祥者？

尊者，怎样成为阿罗汉？ 怎样才算圆满者？

怎样才成为牟尼？ 怎样被称为佛陀？

这时，世尊以偈颂回答梵摩婆罗门曰：

了知宿世生命者，能见天界与恶趣，

并且已达生死尽，神通究竟之牟尼。

了知自心已清净，完全解脱诸贪欲，

生死轮回已断尽，梵行生活圆满者；

通达一切诸法者，如是之人称为佛陀。

听完这番话，梵摩婆罗门从座位上站起来，将上衣披在一边肩膀上，以头顶礼世尊双足，用嘴亲吻世尊的双足，用双手抚摸，并报上自己姓名曰：“尊者乔达摩！我是婆罗门梵摩！尊者乔达摩！我是婆罗门梵摩。”彼时，彼会众皆生惊异之念思惟：

“真是稀有啊，尊者！真是奇特啊，尊者！这位世间闻名、有声望的梵摩婆罗门，竟然对（乔达摩）做出如此最高的敬礼。”

时，世尊告梵摩婆罗门曰：

“好了！婆罗门！请起来坐在你自己的座位上，因为你的心已经对我有净信了。”

于是，梵摩婆罗门站起来，坐在了自己的座位上。

时，世尊对梵摩婆罗门次第说法，是耶：说布施，说持戒，说生天，以及开示了欲乐的过患、罪恶、染污与出离的功德等说。世尊了知梵摩婆罗门的心已准备好、柔软、无障碍、高昂、清净，便开示了诸佛最核心的教法，即苦、集、灭、道者是。譬如洁净无垢之布，容易染色。梵摩婆罗门就在那个座位上生起了远离尘垢的法眼。即“凡是会集起的事物、皆有灭去的性质。”当时，梵摩婆罗门已见法、得法、知法、深入于法、超越了疑惑、远离了犹豫、获得无畏、不必依赖他人、安住于导师的教法中而对世尊说言：“好极了！尊者乔达摩！好极了！尊者乔达摩！尊者乔达摩譬如将倒者扶起，将遮蔽者揭开、对迷路者指示道路，在黑暗中为有眼者举来明灯使得看见各种事物。就像这样，尊者乔达摩以种种方便阐明了法，我今皈依尊者乔达摩、皈依法、皈依比丘僧团。愿尊者乔达摩接受我为优婆塞，从今日起

一五六

，尽形寿皈依，请尊者乔达摩明日与比丘僧团一起，接受我准备的食物供养。”

佛陀默然同意。那时，梵摩婆罗门知道世尊已经同意接受，便从座位上站起来，向世尊行礼右绕后离去。

梵摩婆罗门在第二天早晨于自己的住所，准备了精致的嚼食、啖食，然后派人去通知世尊时间说：“尊者乔达摩！时间到了，食物已准备好。”彼时，世尊清晨着衣，持钵，前往梵摩婆罗门的住所而去，到了之后，与大比丘众一起在铺设好的座位上坐下。那时，梵摩婆罗门连续七天，亲自以佛陀为首的比丘僧团，将殊妙的嚼食、啖食，亲手供养，并充分劝请（他们受用）。时，世尊过了七日便离开弥提罗向维提诃国游方而去。

梵摩婆罗门在世尊离去之后，不久就去世了。那时，有许多比丘来到世尊那里。到了之后，敬礼世尊后坐在一边。坐在一边的比丘们对世尊说：“世尊！梵摩婆罗门去世了，他去了怎样的趣处呢？他得到了怎样的来生呢？”

“各位比丘！梵摩婆罗门是位智者。他实践了法、随法。各位比丘！梵摩婆罗门因断尽了五种下分结，成为化生者，于彼处（净居天）般涅槃，是不再从此世间返回（欲界）的不还者。”世尊说完这番话，那些比丘们心满意足，欢喜地信受世尊所说的话。

梵摩经第一 结束。

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《2》Majjhimapaṇṇāsapāḷi 中分五十经篇 (MN 51-100, 1-486)/5. Brāhmaṇavagga 婆罗门品 (MN 91-100, 383-486)”

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【经名】 5.2 Selasutta 施罗经 (MN 92, 396-400)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Selasuttaṃ

396. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā aṅguttarāpesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi yena āpaṇaṃ nāma aṅguttarāpānaṃ nigamo tadavasari. Assosi kho keṇiyo jaṭilo – “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito aṅguttarāpesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi āpaṇaṃ anuppatto. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavāti. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’”ti.

Atha kho keṇiyo jaṭilo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho keṇiyaṃ jaṭilaṃ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho keṇiyo jaṭilo bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito bhagavantaṃ etadavoca – “adhivāsetu me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti. Evaṃ vutte, bhagavā keṇiyaṃ jaṭilaṃ etadavoca – “mahā kho, keṇiya, bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, tvañca brāhmaṇesu abhippasanno”ti. Dutiyampi kho keṇiyo jaṭilo bhagavantaṃ etadavoca – “kiñcāpi kho, bho gotama, mahā bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno; adhivāsetu me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti. Dutiyampi kho bhagavā keṇiyaṃ jaṭilaṃ etadavoca – “mahā kho, keṇiya, bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, tvañca brāhmaṇesu abhippasanno”ti. Tatiyampi kho keṇiyo jaṭilo bhagavantaṃ etadavoca – “kiñcāpi kho, bho gotama, mahā bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno; adhivāsetu me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho keṇiyo jaṭilo bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā yena sako assamo tenupasaṅkami; upasaṅkamitvā mittāmacce ñātisālohite āmantesi – “suṇantu me bhonto, mittāmaccā ñātisālohitā; samaṇo me gotamo nimantito svātanāya bhattaṃ saddhiṃ bhikkhusaṅghena. Yena me kāyaveyyāvaṭikaṃ [kāyaveyāvaṭṭikaṃ (sī. syā. kaṃ.), kāyaveyyāvatikaṃ (ka.)] kareyyāthā”ti. “Evaṃ, bho”ti kho keṇiyassa jaṭilassa mittāmaccā ñātisālohitā keṇiyassa jaṭilassa paṭissutvā appekacce uddhanāni khaṇanti, appekacce kaṭṭhāni phālenti, appekacce bhājanāni dhovanti, appekacce udakamaṇikaṃ patiṭṭhāpenti, appekacce āsanāni paññapenti. Keṇiyo pana jaṭilo sāmaṃyeva maṇḍalamālaṃ paṭiyādeti.

397. Tena kho pana samayena selo brāhmaṇo āpaṇe paṭivasati tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo, tīṇi ca māṇavakasatāni mante vāceti. Tena kho pana samayena keṇiyo jaṭilo sele brāhmaṇe abhippasanno hoti. Atha kho selo brāhmaṇo tīhi māṇavakasatehi parivuto jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena keṇiyassa jaṭilassa assamo tenupasaṅkami. Addasā kho selo brāhmaṇo keṇiyassa jaṭilassa assame appekacce uddhanāni khaṇante, appekacce kaṭṭhāni phālente, appekacce bhājanāni dhovante, appekacce udakamaṇikaṃ patiṭṭhāpente, appekacce āsanāni paññapente, keṇiyaṃ pana jaṭilaṃ sāmaṃyeva maṇḍalamālaṃ paṭiyādentaṃ. Disvāna keṇiyaṃ jaṭilaṃ etadavoca – “kiṃ nu bhoto keṇiyassa āvāho vā bhavissati vivāho vā bhavissati mahāyañño vā paccupaṭṭhito, rājā vā māgadho seniyo bimbisāro nimantito svātanāya saddhiṃ balakāyenā”ti? “Na me, bho sela, āvāho bhavissati napi vivāho bhavissati napi rājā māgadho seniyo bimbisāro nimantito svātanāya saddhiṃ balakāyena; api ca kho me mahāyañño paccupaṭṭhito. Atthi, bho, samaṇo gotamo sakyaputto sakyakulā pabbajito aṅguttarāpesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi āpaṇaṃ anuppatto. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. So me nimantito svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti.

“Buddhoti – bho keṇiya, vadesi”?

“Buddhoti – bho sela, vadāmi”.

“Buddhoti – bho keṇiya, vadesi”?

“Buddhoti – bho sela, vadāmī”ti.

398. Atha kho selassa brāhmaṇassa etadahosi – “ghosopi kho eso dullabho lokasmiṃ – yadidaṃ ‘buddho’ti [yadidaṃ buddho buddhoti (ka.)]. Āgatāni kho panamhākaṃ mantesu dvattiṃsamahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveyeva gatiyo bhavanti anaññā. Sace agāraṃ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassimāni satta ratanāni bhavanti, seyyathidaṃ – cakkaratanaṃ, hatthiratanaṃ, assaratanaṃ, maṇiratanaṃ, itthiratanaṃ, gahapatiratanaṃ, pariṇāyakaratanameva sattamaṃ. Parosahassaṃ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. Sace pana agārasmā anagāriyaṃ pabbajati, arahaṃ hoti sammāsambuddho loke vivaṭṭacchado”.

“Kahaṃ pana, bho keṇiya, etarahi so bhavaṃ gotamo viharati arahaṃ sammāsambuddho”ti? Evaṃ vutte, keṇiyo jaṭilo dakkhiṇaṃ bāhuṃ paggahetvā selaṃ brāhmaṇaṃ etadavoca – “yenesā, bho sela, nīlavanarājī”ti. Atha kho selo brāhmaṇo tīhi māṇavakasatehi saddhiṃ yena bhagavā tenupasaṅkami. Atha kho selo brāhmaṇo te māṇavake āmantesi – “appasaddā bhonto āgacchantu pade padaṃ [pāde pādaṃ (sī.)] nikkhipantā; durāsadā [dūrasaddā (ka.)] hi te bhagavanto sīhāva ekacarā. Yadā cāhaṃ, bho, samaṇena gotamena saddhiṃ manteyyaṃ, mā me bhonto antarantarā kathaṃ opātetha. Kathāpariyosānaṃ me bhavanto āgamentū”ti. Atha kho selo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho selo brāhmaṇo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni samannesi.

Addasā kho selo brāhmaṇo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni, yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati – kosohite ca vatthaguyhe, pahūtajivhatāya ca. Atha kho bhagavato etadahosi – “passati kho me ayaṃ selo brāhmaṇo dvattiṃsamahāpurisalakkhaṇāni, yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati – kosohite ca vatthaguyhe, pahūtajivhatāya cā”ti. Atha kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi, yathā addasa selo brāhmaṇo bhagavato kosohitaṃ vatthaguyhaṃ. Atha kho bhagavā jivhaṃ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi; ubhopi nāsikasotāni anumasi paṭimasi; kevalampi nalāṭamaṇḍalaṃ jivhāya chādesi. Atha kho selassa brāhmaṇassa etadahosi – “samannāgato kho samaṇo gotamo dvattiṃsamahāpurisalakkhaṇehi paripuṇṇehi, no aparipuṇṇehi; no ca kho naṃ jānāmi buddho vā no vā. Sutaṃ kho pana metaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ – ‘ye te bhavanti arahanto sammāsambuddhā te sake vaṇṇe bhaññamāne attānaṃ pātukarontī’ti. Yaṃnūnāhaṃ samaṇaṃ gotamaṃ sammukhā sāruppāhi gāthāhi abhitthaveyyan”ti.

399. Atha kho selo brāhmaṇo bhagavantaṃ sammukhā sāruppāhi gāthāhi abhitthavi –

“Paripuṇṇakāyo suruci, sujāto cārudassano;

Suvaṇṇavaṇṇosi bhagavā, susukkadāṭhosi vīriyavā [viriyavā (sī. syā. kaṃ. pī.)].

“Narassa hi sujātassa, ye bhavanti viyañjanā;

Sabbe te tava kāyasmiṃ, mahāpurisalakkhaṇā.

“Pasannanetto sumukho, brahā [brahmā (syā. kaṃ. ka.)] uju patāpavā;

Majjhe samaṇasaṅghassa, ādiccova virocasi.

“Kalyāṇadassano bhikkhu, kañcanasannibhattaco;

Kiṃ te samaṇabhāvena, evaṃ uttamavaṇṇino.

“Rājā arahasi bhavituṃ, cakkavattī rathesabho;

Cāturanto vijitāvī, jambusaṇḍassa [jambumaṇḍassa (ka.)] issaro.

“Khattiyā bhogirājāno, anuyantā [anuyuttā (sī. syā. kaṃ. pī.)] bhavantu te;

Rājābhirājā manujindo, rajjaṃ kārehi gotama”.

“Rājāhamasmi selāti, dhammarājā anuttaro;

Dhammena cakkaṃ vattemi, cakkaṃ appaṭivattiyaṃ”.

“Sambuddho paṭijānāsi, dhammarājā anuttaro;

‘Dhammena cakkaṃ vattemi’, iti bhāsasi gotama.

“Ko nu senāpati bhoto, sāvako satthuranvayo;

Ko te tamanuvatteti, dhammacakkaṃ pavattitaṃ”.

“Mayā pavattitaṃ cakkaṃ, (selāti bhagavā dhammacakkaṃ anuttaraṃ;

Sāriputto anuvatteti, anujāto tathāgataṃ.

“Abhiññeyyaṃ abhiññātaṃ, bhāvetabbañca bhāvitaṃ;

Pahātabbaṃ pahīnaṃ me, tasmā buddhosmi brāhmaṇa.

“Vinayassu mayi kaṅkhaṃ, adhimuccassu brāhmaṇa;

Dullabhaṃ dassanaṃ hoti, sambuddhānaṃ abhiṇhaso.

“Yesaṃ ve dullabho loke, pātubhāvo abhiṇhaso;

Sohaṃ brāhmaṇa sambuddho, sallakatto anuttaro.

“Brahmabhūto atitulo, mārasenappamaddano;

Sabbāmitte vasī katvā, modāmi akutobhayo”.

“Imaṃ bhonto nisāmetha, yathā bhāsati cakkhumā;

Sallakatto mahāvīro, sīhova nadatī vane.

“Brahmabhūtaṃ atitulaṃ, mārasenappamaddanaṃ;

Ko disvā nappasīdeyya, api kaṇhābhijātiko.

“Yo maṃ icchati anvetu, yo vā nicchati gacchatu;

Idhāhaṃ pabbajissāmi, varapaññassa santike”.

“Etañce [evañce (syā. kaṃ.)] ruccati bhoto, sammāsambuddhasāsanaṃ [sammāsambuddhasāsane (katthaci suttanipāte)];

Mayampi pabbajissāma, varapaññassa santike”.

“Brāhmaṇā tisatā ime, yācanti pañjalīkatā;

Brahmacariyaṃ carissāma, bhagavā tava santike”.

“Svākkhātaṃ brahmacariyaṃ, (selāti bhagavā sandiṭṭhikamakālikaṃ;

Yattha amoghā pabbajjā, appamattassa sikkhato”ti.

Alattha kho selo brāhmaṇo sapariso bhagavato santike pabbajjaṃ, alattha upasampadaṃ.

400. Atha kho keṇiyo jaṭilo tassā rattiyā accayena sake assame paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi – “kālo, bho gotama, niṭṭhitaṃ bhattan”ti. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena keṇiyassa jaṭilassa assamo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena. Atha kho keṇiyo jaṭilo buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi, sampavāresi. Atha kho keṇiyo jaṭilo bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho keṇiyaṃ jaṭilaṃ bhagavā imāhi gāthāhi anumodi –

“Aggihuttamukhā yaññā, sāvittī chandaso mukhaṃ;

Rājā mukhaṃ manussānaṃ, nadīnaṃ sāgaro mukhaṃ.

“Nakkhattānaṃ mukhaṃ cando, ādicco tapataṃ mukhaṃ;

Puññaṃ ākaṅkhamānānaṃ, saṅgho ve yajataṃ mukhan”ti.

Atha kho bhagavā keṇiyaṃ jaṭilaṃ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi.

Atha kho āyasmā selo sapariso eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsi. Aññataro kho panāyasmā selo sapariso arahataṃ ahosi. Atha kho āyasmā selo sapariso yena bhagavā tenupasaṅkami; upasaṅkamitvā ekaṃsaṃ cīvaraṃ katvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ gāthāhi ajjhabhāsi –

“Yaṃ taṃ saraṇamāgamma, ito aṭṭhami cakkhumā;

Sattarattena [anuttarena (ka.)] bhagavā, dantamha tava sāsane.

“Tuvaṃ buddho tuvaṃ satthā, tuvaṃ mārābhibhū muni;

Tuvaṃ anusaye chetvā, tiṇṇo tāresimaṃ pajaṃ.

“Upadhī te samatikkantā, āsavā te padālitā;

Sīhova anupādāno, pahīnabhayabheravo.

“Bhikkhavo tisatā ime, tiṭṭhanti pañjalīkatā;

Pāde vīra pasārehi, nāgā vandantu satthuno”ti.

Selasuttaṃ niṭṭhitaṃ dutiyaṃ.

☸---------------------------------------------------------------------

第九二 施罗经 Selasuttaṃ

于经集 (Snp 3.7, 553-578) 有同一经。

如是我闻。一时，世尊与大比丘僧团一千二百五十人一起，在鸯崛多罗波国游行，进入鸯崛多罗波国，名叫阿波那的市镇。这时结发苦行者迦尼耶听说：“确实是释迦族之子，沙门乔达摩由释迦族出家，与大比丘僧团一千二百五十人一起，在鸯崛多罗波国游行，来到了阿波那。而尊者乔达摩，其美誉善名远扬——‘彼世尊是阿罗汉、等正觉者、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。’他自己证知并如实觉悟后，向包含天、魔、梵的此世间，以及沙门、婆罗门、天、人等众生宣说。他所教导的法，初善、中善、后善，义理圆满，言辞巧妙，开示完全圆满清净的梵行。能见到这样的阿罗汉，实是幸事。”

那时结发苦行者迦尼耶前往世尊那里；去到后，与世尊互相问候，交谈问候与值得忆念的话后，坐在一旁。世尊对坐在一旁的结发苦行者迦尼耶说法，开示、劝导、鼓励、使之欢喜。那时，结发苦行者迦尼耶，因世尊的说法，得到开示、劝导、鼓励、变得欢喜，而对世尊说：“尊者乔达摩，请您与比丘僧团一起，于明日接受我的供食。”这样说后，世尊对结发苦行者迦尼耶说：“迦尼耶！比丘僧团人数众多，有一千二百五十人。而且，你又对婆罗门深具信心，［因此施食婆罗门，再来供养我这么大的比丘僧团，实在是你的巨大负担，请停止供养我们吧。］”结发苦行者迦尼耶，再次对世尊说：“尊者乔达摩！即使比丘僧团人数众多，有一千二百五十人，而且我虽然对婆罗门深具信心，还是请尊者乔达摩与比丘僧团一起，于明日接受我的供食。”世尊再次对结发苦行者迦尼耶说：“迦尼耶！比丘僧团人数众多，有一千二百五十人。而且，你又对婆罗门深具信心。”结发苦行者迦尼耶又第三次对世尊说：“尊者乔达摩！即使比丘僧团人数众多，有一千二百五十人，而且我虽然对婆罗门深具信心，还是请尊者乔达摩与比丘僧团一起，于明日接受我的供食。”世尊听后，默然而应允。

这位结发苦行者迦尼耶得知世尊应允后，便从座位起身，回到自己的修行处。回去后，告诉各位朋友、同事、亲戚、族人：“各位朋友、同事、亲戚、族人请听我说，我已经邀请沙门乔达摩与比丘僧团明日共餐。所以请你们帮助我。”“好的，您请吩咐！”结发苦行者迦尼耶的朋友、同事、亲戚、族人等回答了结发苦行者迦尼耶。说完，有些人挖灶、有些人劈柴、有些人洗器皿、有些人安置水罐、有些人布置座位，而结发苦行者迦尼耶则亲自准备（圆顶）帐篷（用帐幕围盖）。

那时，有位施罗婆罗门住在阿波那，他通晓三吠陀，并且精通词汇学、仪式学、音韵学和语源学（及阿达婆吠陀），以及作为第五类经典的古史传说，通晓韵律和语法，并且熟练掌握顺世论和大人相论，向三百名青年学子教授吠陀经典。

那时，结发苦行者迦尼耶对施罗婆罗门深具信心。那时，施罗婆罗门被三百名青年学子围绕，［为消除久坐产生的疲劳］，到处经行散步，来到了结发苦行者迦尼耶的修行处。施罗婆罗门看到迦尼耶的一些结发苦行者，有的在挖灶、［有的劈柴、有的洗器皿、有的安置水罐］、有的布置座位、而迦尼耶则亲自准备帐篷。施罗婆罗门看到后，问结发［苦行者］迦尼耶说：“尊敬的迦尼耶！是为您儿子娶妻吗？还是为您女儿嫁夫吗？是准备举行大祭祀吗？还是邀请了摩揭陀国国王斯尼耶·频毗沙罗连同军队明日来用餐呢？”“尊敬的施罗！我不是为儿子娶妻、不是为女儿嫁夫、也不是邀请摩揭陀国国王斯尼耶·频毗沙罗连同军队明日来用餐，但我正准备一场大供养。即是：由释迦族出家之释迦子沙门乔达摩，在鸯崛多罗波国游行，与大比丘僧团一千二百五十人一起已到达阿波那。而这位尊者乔达摩，其美誉善名远扬——‘彼世尊是阿罗汉、等正觉者、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。’我已邀请他与比丘僧团一起明日用餐。”“尊敬的迦尼耶！您说的是佛陀吗？”“尊敬的施罗！我说的就是佛陀。”“尊敬的迦尼耶！您说的是佛陀吗？”“尊敬的施罗！我说的就是佛陀。”

那时施罗婆罗门心想：“这‘佛陀’的声音，在世间是极其难得听闻的。而我们的经典中记载有三十二大人相，具备这三十二相的伟人，只有两种前途而无其他：即如果他居家生活，则成为转轮圣王，是依法治理的正义之王，征服四方，使国土安定。具足七宝，他拥有这些七宝，即：轮宝、象宝、马宝、珠宝、女宝、居士宝以及第七的主兵宝。并且他有超过一千个儿子，个个英勇、雄健、能摧破敌军。他能不依靠刑罚、不依靠刀剑，以正法征服统治这片直至海洋环绕的大地。然而如果他从家庭出家而走向非家生活，他将成为阿罗汉、等正觉者，揭开世间的（烦恼）遮蔽。”

“尊敬的迦尼耶！那么这位阿罗汉、等正觉者尊者乔达摩，现在住在哪里？”于是结发苦行者迦尼耶伸出右臂对施罗婆罗门说：“尊敬的施罗！就在那边那片青翠的树林里，［世尊他们就住在那里］。”

那时施罗婆罗门与三百名青年学子一起，即刻前往世尊那里。于是施罗婆罗门告诉那些青年学子：“你们要小声安静地跟上，脚步紧随脚步地走；因为那些世尊难以接近，如同独自行动的狮子。而当我与沙门乔达摩交谈时，你们切勿在中间插话。你们应当等待我谈话结束。”那时，施罗婆罗门前往世尊的住处。到达后，与世尊互相问候，交谈问候与值得忆念的话后，坐在一旁。坐在一旁的施罗婆罗门观察世尊身上是否有三十二大人相。施罗婆罗门在世尊身上大致见到了三十二大人相，除了两相之外。对于所谓的阴茎藏密如马相、以及广长舌相这两大人相，［他是否具备呢？］则心生疑惑，不能确信，无法完全信受。那时世尊心想：“这施罗婆罗门看到了我身上绝大部分的三十二大人相，除了两相。他对阴茎藏密如马相和广长舌相这两大人相心生疑惑，不能确信，无法完全信受。”于是世尊运用神通力，让施罗婆罗门看到了世尊的阴茎藏密如马相；世尊接着伸出舌头，触及左右两个耳孔，又触及左右两个鼻孔，更用舌头覆盖了整个额头。这时施罗婆罗门心想：“沙门乔达摩完整具足三十二大人相而无欠缺。但我还不知道他是否是佛陀。然而我曾听闻年老资深的婆罗门老师以及老师的老师说过：‘那些阿罗汉、等正觉者，当被称赞自身功德时，会显现自己的真实身份。’那么我应当在沙门乔达摩面前，用合适的偈颂来赞叹他。”于是施罗婆罗门在世尊面前用合适的偈颂赞叹道：

五四八 “世尊您身体圆满 善生善辉我得见

具足金色有活力 牙齿亦是极洁白 （一）

五四九 善生之人所具有 所有相好皆展现

三十二种大人相 一切都在您身上 （二）

五五〇 眼目清澈面容善 身形高大正直且威严

沙门众中放光彩 如同太阳照中天 （三）

五五一 仪表庄严的比丘 肤色如同黄金辉

具有如此上妙色 何必还要作沙门 （四）

五五二 您应成为转轮王 车乘之主征四方

阎浮提界主宰者 您必能成此伟业 （五）

五五三 刹帝利与众国主 皆应臣服追随您

乔达摩您是王中王 人中之主请统治” （六）

五五四 世尊说：

“施罗当知我是王 实是无上之法王

我以正法转法轮 此轮转动不可逆” （七）

五五五 施罗婆罗门说：

“您自承认为正觉者 乔达摩您曾这样说

我是无上之法王 以法转轮永不息 （八）

五五六 谁是您的上首弟子 追随导师的声闻

谁将跟随您之后 继续转动此法轮” （九）

五五七 世尊说：

“施罗我所转法轮 乃是无上之法轮

如来之后的传承者 随我转轮是舍利弗 （一〇）

五五八 应证知的我已证知 应修习的我已修习

应舍断的我已舍断 因此婆罗门当知我是佛 （一一）

五五九 请消除对我的疑惑 婆罗门请信解我

正等觉者的出现 向来是稀有难得 （一二）

五六〇 那些正等觉者在世间 他们的出现极其稀有

婆罗门我即是佛陀 能拔除（烦恼）之箭的无上医王 （一三）

五六一 我已达梵境无比伦 已摧伏恶魔的大军

已降伏一切的怨敌 无所畏惧而欢喜” （一四）

五六二 ［施罗对三百弟子们说道：］

“请诸位听具眼者说 他是拔箭者大雄者

如同林中狮子吼 请仔细聆听他所说 （一五）

五六三 已达梵境无比伦 摧伏魔军的觉者

有谁见到而不生净信 即使出身低贱者也会信受 （一六）

五六四 愿追随我的请跟我来 不愿的可以离去

我将在此最上智慧者座下 于此教法中出家 （一七）

五六五 ［三百弟子们说：］

“若您欢喜这正等觉教法 尊者您心意如此

我们亦将在最上智慧者座下 于此教法中出家” （一八）

五六六 ［施罗对世尊说：］

“这三百位婆罗门 都合掌恳切祈求

世尊我们愿在您座下 修持清净的梵行” （一九）

五六七 世尊说：

“施罗我善说的梵行 是现世可见即刻得益的

若能于此不放逸地修学 出家绝不会徒劳无功” （二〇）

施罗婆罗门及其随从在世尊处出家受具足戒。那时，结发苦行者迦尼耶在那一夜过后，第二天早上在自己的修行处，准备了精致美味的嚼食和啖食，派人去禀告世尊时间：“尊者乔达摩！时间到了，食物已准备好。”于是世尊在上午时分，穿好衣，拿起钵和僧伽衣，前往结发苦行者迦尼耶的修行处。到达后，与比丘僧团一起在准备好的座位上坐下。那时，结发苦行者迦尼耶亲手供奉，用精致美味的嚼食、啖食使以佛陀为首的比丘僧团满足、饱食。当世尊用完餐，手从钵中移开时，结发苦行者迦尼耶取了一个较低的座位，坐在一旁。世尊对坐在一旁的结发苦行者迦尼耶用以下的偈颂随喜道：

五六八 “祭祀之中火祭为首 吠陀颂中娑毗谛为首

人类之中王者为首 河流之中海洋为首 （二一）

五六九 星宿之中月亮为首 发光体中太阳为首

对期求福德者而言 僧团实为最上福田” （二二）

就这样世尊对结发苦行者迦尼耶用这些偈颂随喜后，从座位起身离去。

那时，尊者施罗及其随从，独自在僻静处，不放逸、热忱、精勤地安住，不久之后——即善男子为之目标而正确地从家庭出家、过非家生活的那个目标，也就是无上梵行的终极（涅槃）——于现世自我证知、作证、达到而安住。他证知：“生死已尽，梵行已立，所作已办，不再有后有于此轮回中。”就这样施罗及其随从都成为了阿罗汉。那时，尊者施罗及其随从一起来到世尊的住处。到达后，偏袒右肩，向世尊合掌，用偈颂对世尊说：

五七〇 “具眼者啊从八天前 我们前来皈依您

至今经过了七个夜晚 世尊我们在您的教法中已被调伏 （二三）

五七一 您是佛陀您是导师 您是战胜魔罗的牟尼

您已断除诸随眠 自己渡过（生死流）并渡化众生 （二四）

五七二 您的诸取（生存依附）已超越 您的诸漏已毁坏

您如狮子无所执取 已舍离怖畏与恐惧 （二五）

五七三 这三百位比丘 在此合掌站立

大雄者请伸出双足 让龙象（弟子）们顶礼导师” （二六）

施罗经竟

☸.....................................................................

九二 赛罗经

如是我闻。从前，世尊曾经带着大僧团在安吉多罗波国游行乞食，与一千二百五十比丘来到安吉多罗波国的名为阿波那的小镇。苦行者吉尼耶听说沙门乔达摩，释迦族之子，离开释迦族出家。带着大僧团在安吉多罗波国游行乞食，与一千二百五十比丘来到阿波那镇，到处传扬着对乔达摩的称赞：这位世尊、阿罗汉、三藐三佛陀、明行足、善逝

、世间解、无上士、调御丈夫、天人师、佛陀，他自己洞察和亲证之后，教诲神界，魔界，梵界中的沙门、婆罗门、神和人；他教诲的正法在开始、中间、结尾都是美好的。内容充实，意味丰富；他教诲完美纯洁的梵行；见到这样的阿罗汉是幸运的。

于是，苦行者吉尼耶前往世尊那里，到了那里，与世尊互致问候。问候之后。互相寒暄。寒暄之后，他坐在一旁。世尊说法，教诲坐在一旁的苦行者吉尼耶，使他高兴喜悦。苦行者吉尼耶听了世尊说法，受到教诲，高兴喜悦，对世尊说道：“请乔达摩接受我的邀请，明天带着比丘僧团来吃饭。”世尊听后，对苦行者吉尼耶说道：“吉尼耶啊！比丘僧团是庞大的，有一千二百五十比丘，而你又是忠于婆罗门的。”苦行者吉尼耶第二次对世尊说道：“乔达摩啊！尽管这是个庞大的比丘僧团，有一千二百五十比丘，而我又是忠于婆罗门的，但还是请乔达摩您接受我的邀请，明天带着比丘僧团来吃饭。”世尊第二次对苦行者吉尼耶说道：“吉尼耶啊！比丘僧团是庞大的，有一千二百五十比丘，而你又是忠于婆罗门的。”苦行者吉尼耶第三次对世尊说道：“乔达摩啊！尽管这是个庞大的比丘僧团，有一千二百五十比丘，而我又是忠于婆罗门的，但还是请乔达摩您接受我的邀请，明天带着比丘僧团来吃饭。”世尊以沉默表示同意。

苦行者吉尼耶知道世尊已经同意，便从座位起身，回到自己的净修林。到了那里，他召集朋友、同事、亲戚和族人说道：”尊敬的朋友、同事、亲戚和族人，请听我说，沙门乔达摩接受我的邀请，明天带着比丘僧团来吃饭，你们务必帮忙。”苦行者吉尼耶的朋友、同事、亲戚和族人回答道：“好吧，尊者！”于是，有些人挖灶，有些人劈柴，，有些人在洗器皿，有些人安置水罐，有些人安排座位，而苦行者吉尼耶则亲自支圆帐篷。

那时，有位名叫赛罗的婆罗门住在阿波那镇。他精通三吠陀、尼犍豆、礼仪学、文字学、语音学、历史传说、吠陀读法、语法、顺世论和大人相，教三百青年念诵诗。那时，苦行者吉尼耶与赛罗婆罗门关系密切。赛罗婆罗门带着三百青年徒步游行，来到吉尼耶苦行者的净修林。赛罗婆罗门看到苦行者吉尼耶的净修林中，有些人挖灶，有些人在劈柴，有些人在洗器皿，有些人安置水罐，有些人安排座位，而苦行者吉尼耶则亲自支圆帐篷。见此情形，赛罗婆罗门对苦行者吉尼耶说道：“尊敬的吉尼耶是要娶媳妇还是要嫁女儿，或是准备举行大祭，或是摩偈陀国王频毗沙罗率军光临，？“赛罗啊！

我不是娶媳妇，不是嫁女儿，或是准备举行大祭，也不是摩偈陀国王频毗沙罗率军光临，但确实是在准备举行大祭。沙门乔达摩，释迦族之子，离开释迦族出家。带着大僧团在安吉多罗波国游行乞食，与一千二百五十比丘来到阿波那镇，到处传扬着对乔达摩的称赞：这位世尊、阿罗汉、三藐三佛陀、明行足、善逝、世间解、无上士、调御丈夫

、天人师、佛陀，他接受了我的邀请，明天带着比丘僧团来这里。”“你是说佛陀吗？吉尼耶！“我是说佛陀。赛罗！“你是说佛陀吗？吉尼耶！“我是说佛陀。赛罗！”于是，赛罗婆罗门说道：“佛陀这个词，在这里是不轻易说的。在我们的颂诗中，有三十二大人相，凡具备这些相记的大人物只有两种情况，别无其他。如果他是在家人，则是一位国王，一位转轮王，一位依法统治的法王，征服四方，国泰民安，拥有七宝。他的七宝是轮宝、象宝、马宝、珠宝、女宝、司库宝、将领宝。他有一千多个儿子。他们是气概非凡的英雄，能击溃外敌。他不是靠权杖，不是靠武器，而是靠正法征服

和统治大海围绕的大地。如果他离俗出家，则是一个阿罗汉，三藐三佛陀，排除了尘世的蔽障。吉尼耶啊！世尊乔达摩，这位阿罗汉、三藐三佛陀现在住在哪里？”苦行者听后，举起右臂，对赛罗婆罗门说道：“赛罗婆罗门啊！他就在那一排青林里。”于是，赛罗婆罗门带着三百青年前往世尊那里。赛罗婆罗门对青年们说道：“你们来吧，轻轻挪步，因为这些世尊难以接近，就像独来独往的狮子。当我与沙门乔达摩谈话时，你们不要随意打断，你们要等到我与世尊谈话结束。”

于是，赛罗婆罗门走到世尊那里。到了那里，与世尊互相问候。问候之后，互相寒暄。寒暄之后，他坐在一旁。赛罗婆罗门坐在一旁后，在世尊身上寻找三十二大人相。赛罗婆罗门在世尊身上发现了几乎全部三十二大人相，只除了两个。他对这两个大人相产生犹豫，怀疑，不满意，没把握----那是阴藏隐秘和广长舌头。于是，世尊心想：“这位赛罗婆罗门看到了我的几乎全部三十二大人相，只除了两个。他对这两个大人相产生犹豫，怀疑，不满意，没把握----那是隐藏隐秘和广长舌头。”于是，世尊施展神通，让赛罗婆罗门看到了阴藏隐密。然后，世尊伸出舌头，碰到左右两耳孔，又碰到上面两鼻孔，直至用舌头覆盖整个前额。于是，赛罗婆罗门心想：“沙门乔达摩确实具有完全的三十二大人相，而不是部分的大人相。但我不知道他是不是佛陀？我听年迈衰老的婆罗门老师的老师说过，那些阿罗汉，三藐三佛陀受到赞美，会显示自己。我最好是当着乔达摩的面，用合适的偈颂赞美他。于是，赛罗婆罗门用合适的偈颂当面赞美世尊。

548 “世尊啊！你身躯完美，光彩熠熠，出身高贵，相貌动人，肤色金黄，牙齿洁白，精力旺盛。

549 “高贵出身者的标志，所有的大人相，在你身上一应俱全。

550 “你眼睛清澈，面庞漂亮，身材高大，威仪端庄。在沙门僧团中，像太阳一样发光。

551 “你这比丘相貌堂堂，肤色如金，具有这样的绝妙相貌，何必要做沙门呢？

552 “你配做国王，转轮王，御者之主，四方征服者，赡部果园之主。

553 “刹帝利和诸侯都归顺你，乔达摩啊！你应作为王中之大王、人中之因陀罗、治理王国。”

554 世尊说道：“赛罗啊！我是国王，一位无与伦比的法王，我以法转轮不倒退。”

555 赛罗婆罗门说道：“乔达摩啊，你说”‘我以法转动这法轮。’你知道你是正等觉，无与伦比的法王。

556 “谁是你的将领、弟子、传承人？谁将继续转动这法轮？”

557 世尊说道：“赛罗啊！我所转动的这无上法轮，在如来之后，由舍利弗继续转动。

558 “应该知道的我都知道，应该具备的我都具备了，应该抛弃的我都抛弃了，所以，我是佛陀，婆罗门啊！

559 “消除对我的怀疑，婆罗门啊！相信我，见到正等觉一向是难得的。

560 “我就是在世上一向难得出现的正等觉，婆罗门啊！我是无与伦比的医生。

561 “我是众生魁首，无与伦比，摩罗大军的降伏者；我征服了一切敌人，满怀喜悦，无所畏惧。”

562 “朋友们，听着！正如这位明眼者所说，他是医生，大英雄，像在林中的狮子发出吼声。

563 “见到这样一位无与伦比的众生魁首，摩罗大军的降伏者，谁会不高兴呢？即使出身低贱者也是如此。

564 “如果您喜欢三藐三佛陀的教诲，我将在这里当着无上智者的面出家。”

565 “如果您喜欢三藐三佛陀的教诲，我们也当着无上智者的面出家。”

566 这三百婆罗门双手合十，请求道：“世尊啊，我们愿在你的身边修习梵行。”

567 世尊说道：“赛罗啊！我精心教诲的梵行是现世的，直接的，对努力修习者来说，出家不会徒劳无益。”

于是，赛罗婆罗门带着追随者们当着世尊的面出家受戒。而苦行者吉尼耶在夜晚过后，在自己的净修林中，准备好上等的硬食与软食，让人去通知世尊吃饭：“乔达摩啊！到时间了，饭已经准备好了。”于是，在清晨，世尊穿上衣服，带着钵和袈裟，来到苦行者吉尼耶的净修林。到了那里，与比丘僧团一起按位就座。苦行者吉尼耶亲自用上等硬食和软食侍奉以佛陀为首的比丘僧团，使他们高兴满意。当世尊吃完饭，手从钵上移开时，苦行者吉尼耶拿一个低座，坐在一旁。世尊向坐在一旁的苦行者吉尼耶念诵了这些偈颂，使他高兴：

568 “祭祀中，以火祭为首；韵律中，以萨维蒂为首；凡人中，以国王为首；河流中，以大海为首。

569 “星宿中，以月亮为首；发光体中，以太阳为首；在渴求功德和举行祭祀的人中，以僧团为首。”

世尊念了这些偈颂，使吉尼耶苦行者高兴后，从座位起身离去，而可尊敬的赛罗带着追随者们独自隐居生活，凝思静虑，精进努力。不久，便通过自己的智慧，在这世上亲证和达到梵行的最高理想。正是为此目的，善男子们才正确地离家出家。他感到自己已经灭寂生存，完成梵行，做了该做的事，在这世上再无别事。这样可尊敬的赛罗带着追随者们成了阿罗汉中的一员，然后，可尊敬的赛罗带着追随者们前往世尊那里，到了那里，他偏覆左肩，双手合十，向世尊致敬，用偈颂向世尊说道：

570 “明眼者啊！八天前我们皈依你，世尊啊！第七天夜晚，我们按照你的教诲，调伏了自己。

571 “你是佛陀，你是导师，你是降伏魔罗的牟尼，你斩断烦恼，越过水流，也使人越过生存。

572 “你超越生存因素，铲除烦恼，你是狮子，无所执着，没有疑惧和惊恐。

573 “这三百比丘站在这里，双手合十，英雄啊！伸出你的双脚，让这些无罪者向导师行触足礼。”

赛罗经竟

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《2》Majjhimapaṇṇāsapāḷi 中分五十经篇 (MN 51-100, 1-486)/5. Brāhmaṇavagga 婆罗门品 (MN 91-100, 383-486)”

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【经名】 5.3 Assalāyanasutta 阿摄恕经 (MN 93, 401-411)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Assalāyanasuttaṃ

401. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena nānāverajjakānaṃ brāhmaṇānaṃ pañcamattāni brāhmaṇasatāni sāvatthiyaṃ paṭivasanti kenacideva karaṇīyena. Atha kho tesaṃ brāhmaṇānaṃ etadahosi – “ayaṃ kho samaṇo gotamo cātuvaṇṇiṃ suddhiṃ paññapeti. Ko nu kho pahoti samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetun”ti? Tena kho pana samayena assalāyano nāma māṇavo sāvatthiyaṃ paṭivasati daharo, vuttasiro, soḷasavassuddesiko jātiyā, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo. Atha kho tesaṃ brāhmaṇānaṃ etadahosi – “ayaṃ kho assalāyano māṇavo sāvatthiyaṃ paṭivasati daharo, vuttasiro, soḷasavassuddesiko jātiyā, tiṇṇaṃ vedānaṃ pāragū…pe… anavayo. So kho pahoti samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetun”ti.

Atha kho te brāhmaṇā yena assalāyano māṇavo tenupaṅkamiṃsu; upasaṅkamitvā assalāyanaṃ māṇavaṃ etadavocuṃ – “ayaṃ, bho assalāyana, samaṇo gotamo cātuvaṇṇiṃ suddhiṃ paññapeti. Etu bhavaṃ assalāyano samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetū”ti [paṭimantetunti (pī. ka.)].

Evaṃ vutte, assalāyano māṇavo te brāhmaṇe etadavoca – “samaṇo khalu, bho, gotamo dhammavādī; dhammavādino ca pana duppaṭimantiyā bhavanti. Nāhaṃ sakkomi samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetun”ti. Dutiyampi kho te brāhmaṇā assalāyanaṃ māṇavaṃ etadavocuṃ – “ayaṃ, bho assalāyana, samaṇo gotamo cātuvaṇṇiṃ suddhiṃ paññapeti. Etu bhavaṃ assalāyano samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetu [paṭimantetuṃ (sī. pī. ka.)]. Caritaṃ kho pana bhotā assalāyanena paribbājakan”ti. Dutiyampi kho assalāyano māṇavo te brāhmaṇe etadavoca – “samaṇo khalu, bho, gotamo dhammavādī; dhammavādino ca pana duppaṭimantiyā bhavanti. Nāhaṃ sakkomi samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetun”ti. Tatiyampi kho te brāhmaṇā assalāyanaṃ māṇavaṃ etadavocuṃ – “ayaṃ, bho assalāyana, samaṇo gotamo cātuvaṇṇiṃ suddhiṃ paññapeti. Etu bhavaṃ assalāyano samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetu [paṭimantetuṃ (sī. pī. ka.)]. Caritaṃ kho pana bhotā assalāyanena paribbājakaṃ. Mā bhavaṃ assalāyano ayuddhaparājitaṃ parājayī”ti.

Evaṃ vutte, assalāyano māṇavo te brāhmaṇe etadavoca – “addhā kho ahaṃ bhavanto na labhāmi. Samaṇo khalu, bho, gotamo dhammavādī; dhammavādino ca pana duppaṭimantiyā bhavanti. Nāhaṃ sakkomi samaṇena gotamena saddhiṃ asmiṃ vacane paṭimantetunti. Api cāhaṃ bhavantānaṃ vacanena gamissāmī”ti.

402. Atha kho assalāyano māṇavo mahatā brāhmaṇagaṇena saddhiṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho assalāyano māṇavo bhagavantaṃ etadavoca – “brāhmaṇā, bho gotama, evamāhaṃsu – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; brāhmaṇova sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti. Idha bhavaṃ gotamo kimāhā”ti? “Dissanti [dissante (sī. syā. kaṃ. pī.)] kho pana, assalāyana, brāhmaṇānaṃ brāhmaṇiyo utuniyopi gabbhiniyopi vijāyamānāpi pāyamānāpi. Te ca brāhmaṇiyonijāva samānā evamāhaṃsu – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; brāhmaṇāva sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’”ti. “Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’”ti.

403. “Taṃ kiṃ maññasi, assalāyana, sutaṃ te – ‘yonakambojesu aññesu ca paccantimesu janapadesu dveva vaṇṇā – ayyo ceva dāso ca; ayyo hutvā dāso hoti, dāso hutvā ayyo hotī’”ti? “Evaṃ, bho, sutaṃ taṃ me – ‘yonakambojesu aññesu ca paccantimesu janapadesu dveva vaṇṇā – ayyo ceva dāso ca; ayyo hutvā dāso hoti, dāso hutvā ayyo hotī’”ti. “Ettha, assalāyana, brāhmaṇānaṃ kiṃ balaṃ, ko assāso yadettha brāhmaṇā evamāhaṃsu – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’”ti? “Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’”ti.

404. “Taṃ kiṃ maññasi, assalāyana, khattiyova nu kho pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya, no brāhmaṇo? Vessova nu kho…pe… suddova nu kho pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya, no brāhmaṇo”ti? “No hidaṃ, bho gotama. Khattiyopi hi, bho gotama, pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhi kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Brāhmaṇopi hi, bho gotama…pe… vessopi hi, bho gotama…pe… suddopi hi, bho gotama…pe… sabbepi hi, bho gotama, cattāro vaṇṇā pāṇātipātino adinnādāyino kāmesumicchācārino musāvādino pisuṇavācā pharusavācā samphappalāpino abhijjhālū byāpannacittā micchādiṭṭhī kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyyun”ti. “Ettha, assalāyana, brāhmaṇānaṃ kiṃ balaṃ, ko assāso yadettha brāhmaṇā evamāhaṃsu – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’”ti? “Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’”ti.

405. “Taṃ kiṃ maññasi, assalāyana, brāhmaṇova nu kho pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato pisuṇāya vācāya paṭivirato pharusāya vācāya paṭivirato samphappalāpā paṭivirato anabhijjhālu abyāpannacitto sammādiṭṭhi kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya, no [no ca (ka.)] khattiyo no vesso, no suddo”ti? “No hidaṃ, bho gotama! Khattiyopi hi, bho gotama, pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato pisuṇāya vācāya paṭivirato pharusāya vācāya paṭivirato samphappalāpā paṭivirato anabhijjhālu abyāpannacitto sammādiṭṭhi kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya. Brāhmaṇopi hi, bho gotama…pe… vessopi hi, bho gotama…pe… suddopi hi, bho gotama…pe… sabbepi hi, bho gotama, cattāro vaṇṇā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyun”ti. “Ettha, assalāyana, brāhmaṇānaṃ kiṃ balaṃ, ko assāso yadettha brāhmaṇā evamāhaṃsu – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’”ti? “Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’”ti.

406. “Taṃ kiṃ maññasi, assalāyana, brāhmaṇova nu kho pahoti asmiṃ padese averaṃ abyābajjhaṃ mettacittaṃ bhāvetuṃ, no khattiyo, no vesso no suddo”ti? “No hidaṃ, bho gotama! Khattiyopi hi, bho gotama, pahoti asmiṃ padese averaṃ abyābajjhaṃ mettacittaṃ bhāvetuṃ; brāhmaṇopi hi, bho gotama… vessopi hi, bho gotama… suddopi hi, bho gotama… sabbepi hi, bho gotama, cattāro vaṇṇā pahonti asmiṃ padese averaṃ abyābajjhaṃ mettacittaṃ bhāvetun”ti. “Ettha, assalāyana, brāhmaṇānaṃ kiṃ balaṃ, ko assāso yadettha brāhmaṇā evamāhaṃsu – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’”ti? “Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’”ti.

407. “Taṃ kiṃ maññasi, assalāyana, brāhmaṇova nu kho pahoti sottisināniṃ ādāya nadiṃ gantvā rajojallaṃ pavāhetuṃ, no khattiyo, no vesso, no suddo”ti? “No hidaṃ, bho gotama! Khattiyopi hi, bho gotama, pahoti sottisināniṃ ādāya nadiṃ gantvā rajojallaṃ pavāhetuṃ, brāhmaṇopi hi, bho gotama… vessopi hi, bho gotama… suddopi hi, bho gotama… sabbepi hi, bho gotama, cattāro vaṇṇā pahonti sottisināniṃ ādāya nadiṃ gantvā rajojallaṃ pavāhetun”ti. “Ettha, assalāyana, brāhmaṇānaṃ kiṃ balaṃ, ko assāso yadettha brāhmaṇā evamāhaṃsu – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’”ti? “Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’”ti.

408. “Taṃ kiṃ maññasi, assalāyana, idha rājā khattiyo muddhāvasitto nānājaccānaṃ purisānaṃ purisasataṃ sannipāteyya – ‘āyantu bhonto ye tattha khattiyakulā brāhmaṇakulā rājaññakulā uppannā, sākassa vā sālassa vā [uppannā sālassa vā (sī. pī.)] salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṃ ādāya, aggiṃ abhinibbattentu, tejo pātukarontu. Āyantu pana bhonto ye tattha caṇḍālakulā nesādakulā venakulā [veṇakulā (sī. pī.), veṇukulā (syā. kaṃ.)] rathakārakulā pukkusakulā uppannā, sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṃ ādāya, aggiṃ abhinibbattentu, tejo pātukarontū’ti.

“Taṃ kiṃ maññasi, assalāyana, yo evaṃ nu kho so [yo ca nu kho (syā. kaṃ. ka.)] khattiyakulā brāhmaṇakulā rājaññakulā uppannehi sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṃ ādāya aggi abhinibbatto, tejo pātukato, so eva nu khvāssa aggi accimā ceva [ca (sī. pī.)] vaṇṇavā [vaṇṇimā (syā. kaṃ. pī. ka.)] ca pabhassaro ca, tena ca sakkā agginā aggikaraṇīyaṃ kātuṃ; yo pana so caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannehi sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṃ ādāya aggi abhinibbatto, tejo pātukato svāssa aggi na ceva accimā na ca vaṇṇavā na ca pabhassaro, na ca tena sakkā agginā aggikaraṇīyaṃ kātun”ti? “No hidaṃ, bho gotama! Yopi hi so [yo so (sī. pī.)], bho gotama, khattiyakulā brāhmaṇakulā rājaññakulā uppannehi sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṃ ādāya aggi abhinibbatto, tejo pātukato svāssa [so cassa (sī. pī.), sopissa (syā. kaṃ.)] aggi accimā ceva vaṇṇavā ca pabhassaro ca, tena ca sakkā agginā aggikaraṇīyaṃ kātuṃ; yopi so caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannehi sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṃ ādāya aggi abhinibbatto, tejo pātukato, svāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca, tena ca sakkā agginā aggikaraṇīyaṃ kātuṃ. Sabbopi hi, bho gotama, aggi accimā ceva vaṇṇavā ca pabhassaro ca, sabbenapi sakkā agginā aggikaraṇīyaṃ kātun”ti. “Ettha, assalāyana, brāhmaṇānaṃ kiṃ balaṃ, ko assāso yadettha brāhmaṇā evamāhaṃsu – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; brāhmaṇāva sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’”ti? “Kiñcāpi bhavaṃ gotamo evamāha, atha khvettha brāhmaṇā evametaṃ maññanti – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’”ti.

409. “Taṃ kiṃ maññasi, assalāyana, idha khattiyakumāro brāhmaṇakaññāya saddhiṃ saṃvāsaṃ kappeyya, tesaṃ saṃvāsamanvāya putto jāyetha; yo so khattiyakumārena brāhmaṇakaññāya putto uppanno, siyā so mātupi sadiso pitupi sadiso, ‘khattiyo’tipi vattabbo ‘brāhmaṇo’tipi vattabbo”ti? “Yo so, bho gotama, khattiyakumārena brāhmaṇakaññāya putto uppanno, siyā so mātupi sadiso pitupi sadiso, ‘khattiyo’tipi vattabbo ‘brāhmaṇo’tipi vattabbo”ti.

“Taṃ kiṃ maññasi, assalāyana, idha brāhmaṇakumāro khattiyakaññāya saddhiṃ saṃvāsaṃ kappeyya, tesaṃ saṃvāsamanvāya putto jāyetha; yo so brāhmaṇakumārena khattiyakaññāya putto uppanno, siyā so mātupi sadiso pitupi sadiso, ‘khattiyo’tipi vattabbo ‘brāhmaṇo’tipi vattabbo”ti? “Yo so, bho gotama, brāhmaṇakumārena khattiyakaññāya putto uppanno, siyā so mātupi sadiso pitupi sadiso, ‘khattiyo’tipi vattabbo ‘brāhmaṇo’tipi vattabbo”ti.

“Taṃ kiṃ maññasi, assalāyana idha vaḷavaṃ gadrabhena sampayojeyyuṃ [saṃyojeyya (ka.)], tesaṃ sampayogamanvāya kisoro jāyetha; yo so vaḷavāya gadrabhena kisoro uppanno, siyā so mātupi sadiso pitupi sadiso, ‘asso’tipi vattabbo ‘gadrabho’tipi vattabbo”ti? “Kuṇḍañhi so [vekurañjāya hi so (sī. pī.), so kumāraṇḍupi so (syā. kaṃ.), vekulajo hi so (?)], bho gotama, assataro hoti. Idaṃ hissa, bho gotama, nānākaraṇaṃ passāmi; amutra ca panesānaṃ na kiñci nānākaraṇaṃ passāmī”ti.

“Taṃ kiṃ maññasi, assalāyana, idhāssu dve māṇavakā bhātaro saudariyā, eko ajjhāyako upanīto eko anajjhāyako anupanīto. Kamettha brāhmaṇā paṭhamaṃ bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā”ti? “Yo so, bho gotama, māṇavako ajjhāyako upanīto tamettha brāhmaṇā paṭhamaṃ bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā. Kiñhi, bho gotama, anajjhāyake anupanīte dinnaṃ mahapphalaṃ bhavissatī”ti?

“Taṃ kiṃ maññasi, assalāyana, idhāssu dve māṇavakā bhātaro saudariyā, eko ajjhāyako upanīto dussīlo pāpadhammo, eko anajjhāyako anupanīto sīlavā kalyāṇadhammo. Kamettha brāhmaṇā paṭhamaṃ bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā”ti? “Yo so, bho gotama, māṇavako anajjhāyako anupanīto sīlavā kalyāṇadhammo tamettha brāhmaṇā paṭhamaṃ bhojeyyuṃ saddhe vā thālipāke vā yaññe vā pāhune vā. Kiñhi, bho gotama, dussīle pāpadhamme dinnaṃ mahapphalaṃ bhavissatī”ti?

“Pubbe kho tvaṃ, assalāyana, jātiṃ agamāsi; jātiṃ gantvā mante agamāsi; mante gantvā tape agamāsi; tape gantvā [mante gantvā tametaṃ tvaṃ (sī. pī.), mante gantvā tameva ṭhapetvā (syā. kaṃ.)] cātuvaṇṇiṃ suddhiṃ paccāgato, yamahaṃ paññapemī”ti. Evaṃ vutte, assalāyano māṇavo tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.

410. Atha kho bhagavā assalāyanaṃ māṇavaṃ tuṇhībhūtaṃ maṅkubhūtaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā assalāyanaṃ māṇavaṃ etadavoca – “bhūtapubbaṃ, assalāyana, sattannaṃ brāhmaṇisīnaṃ araññāyatane paṇṇakuṭīsu sammantānaṃ [vasantānaṃ (sī.)] evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti – ‘brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo…pe… brahmadāyādā’ti. Assosi kho, assalāyana, asito devalo isi – ‘sattannaṃ kira brāhmaṇisīnaṃ araññāyatane paṇṇakuṭīsu sammantānaṃ evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – brāhmaṇova seṭṭho vaṇṇo…pe… brahmadāyādā’ti. Atha kho, assalāyana, asito devalo isi kesamassuṃ kappetvā mañjiṭṭhavaṇṇāni dussāni nivāsetvā paṭaliyo [aṭaliyo (sī. pī.), agaliyo (syā. kaṃ.)] upāhanā āruhitvā jātarūpamayaṃ daṇḍaṃ gahetvā sattannaṃ brāhmaṇisīnaṃ patthaṇḍile pāturahosi. Atha kho, assalāyana, asito devalo isi sattannaṃ brāhmaṇisīnaṃ patthaṇḍile caṅkamamāno evamāha – ‘handa, ko nu kho ime bhavanto brāhmaṇisayo gatā [gantā (syā. kaṃ. ka.)]; handa, ko nu kho ime bhavanto brāhmaṇisayo gatā’ti? Atha kho, assalāyana, sattannaṃ brāhmaṇisīnaṃ etadahosi – ‘ko nāyaṃ gāmaṇḍalarūpo viya sattannaṃ brāhmaṇisīnaṃ patthaṇḍile caṅkamamāno evamāha – ‘handa, ko nu kho ime bhavanto brāhmaṇisayo gatā; handa, ko nu kho ime bhavanto brāhmaṇisayo gatāti? Handa, naṃ abhisapāmā’ti. Atha kho, assalāyana, satta brāhmaṇisayo asitaṃ devalaṃ isiṃ abhisapiṃsu – ‘bhasmā, vasala [vasalī (pī.), vasali (ka.), capalī (syā. kaṃ.)], hohi; bhasmā, vasala, hohī’ti [bhasmā vasala hohīti abhisapavacanaṃ sī. pī. potthakesu sakideva āgataṃ]. Yathā yathā kho, assalāyana, satta brāhmaṇisayo asitaṃ devalaṃ isiṃ abhisapiṃsu tathā tathā asito devalo isi abhirūpataro ceva hoti dassanīyataro ca pāsādikataro ca. Atha kho, assalāyana, sattannaṃ brāhmaṇisīnaṃ etadahosi – ‘moghaṃ vata no tapo, aphalaṃ brahmacariyaṃ. Mayañhi pubbe yaṃ abhisapāma – bhasmā, vasala, hohi; bhasmā, vasala, hohīti bhasmāva bhavati ekacco. Imaṃ pana mayaṃ yathā yathā abhisapāma tathā tathā abhirūpataro ceva hoti dassanīyataro ca pāsādikataro cā’ti. ‘Na bhavantānaṃ moghaṃ tapo, nāphalaṃ brahmacariyaṃ. Iṅgha bhavanto, yo mayi manopadoso taṃ pajahathā’ti. ‘Yo bhavati manopadoso taṃ pajahāma. Ko nu bhavaṃ hotī’ti? ‘Suto nu bhavataṃ – asito devalo isī’ti? ‘Evaṃ, bho’. ‘So khvāhaṃ, bho, homī’ti. Atha kho, assalāyana, satta brāhmaṇisayo asitaṃ devalaṃ isiṃ abhivādetuṃ upakkamiṃsu.

411. “Atha kho, assalāyana, asito devalo isi satta brāhmaṇisayo etadavoca – ‘sutaṃ metaṃ, bho, sattannaṃ kira brāhmaṇisīnaṃ araññāyatane paṇṇakuṭīsu sammantānaṃ evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ – brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo; brāhmaṇova sukko vaṇṇo, kaṇho añño vaṇṇo; brāhmaṇāva sujjhanti, no abrāhmaṇā; brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti. ‘Evaṃ, bho’.

“‘Jānanti pana bhonto – yā janikā mātā [janimātā (sī. syā. kaṃ. pī.)] brāhmaṇaṃyeva agamāsi, no abrāhmaṇan’ti? ‘No hidaṃ, bho’.

“‘Jānanti pana bhonto – yā janikāmātu [janimātu (sī. syā. kaṃ. pī.)] mātā yāva sattamā mātumātāmahayugā brāhmaṇaṃyeva agamāsi, no abrāhmaṇan’ti? ‘No hidaṃ, bho’.

“‘Jānanti pana bhonto – yo janako pitā [janipitā (sī. syā. kaṃ. pī.)] brāhmaṇiṃyeva agamāsi, no abrāhmaṇin’ti? ‘No hidaṃ, bho’.

“‘Jānanti pana bhonto – yo janakapitu [janipitu (sī. syā. kaṃ. pī.)] pitā yāva sattamā pitupitāmahayugā brāhmaṇiṃyeva agamāsi, no abrāhmaṇin’ti? ‘No hidaṃ, bho’.

“‘Jānanti pana bhonto – yathā gabbhassa avakkanti hotī’ti [na mayaṃ jānāma bho yathā gabbhassa avakkanti hotīti. yathā kathaṃ pana bho gabbhassa avakkanti hotīti. (ka.)]? ‘Jānāma mayaṃ, bho – yathā gabbhassa avakkanti hoti [na mayaṃ jānāma bho yathā gabbhassa avakkanti hotīti. yathā kathaṃ pana bho gabbhassa avakkanti hotīti. (ka.)]. Idha mātāpitaro ca sannipatitā honti, mātā ca utunī hoti, gandhabbo ca paccupaṭṭhito hoti; evaṃ tiṇṇaṃ sannipātā gabbhassa avakkanti hotī’ti.

“‘Jānanti pana bhonto – taggha [yagghe (sī. syā. kaṃ. pī.)], so gandhabbo khattiyo vā brāhmaṇo vā vesso vā suddo vā’ti? ‘Na mayaṃ, bho, jānāma – taggha so gandhabbo khattiyo vā brāhmaṇo vā vesso vā suddo vā’ti. ‘Evaṃ sante, bho, jānātha – ke tumhe hothā’ti? ‘Evaṃ sante, bho, na mayaṃ jānāma – ke mayaṃ homā’ti. Te hi nāma, assalāyana, satta brāhmaṇisayo asitena devalena isinā sake jātivāde samanuyuñjīyamānā samanuggāhīyamānā samanubhāsīyamānā na sampāyissanti; kiṃ pana tvaṃ etarahi mayā sakasmiṃ jātivāde samanuyuñjīyamāno samanuggāhīyamāno samanubhāsīyamāno sampāyissasi, yesaṃ tvaṃ sācariyako na puṇṇo dabbigāho”ti.

Evaṃ vutte, assalāyano māṇavo bhagavantaṃ etadavoca – “abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.

Assalāyanasuttaṃ niṭṭhitaṃ tatiyaṃ.

☸---------------------------------------------------------------------

第九三 阿摄恕经 Assalāyanasuttaṃ

我是这样听说的。

那时，世尊住在舍卫城的祇陀林给孤独园。当时，大约有五百位来自不同地方的婆罗门，因为某些要事暂住在舍卫城。那时，这些婆罗门心想：“这位沙门乔达摩宣称四种姓都是清净平等的。我们当中有谁能就这个观点去和沙门乔达摩辩论呢？”当时，舍卫城住着一位名叫阿摄恕的青年婆罗门。他很年轻，剃了头发（表示学生身份或特定修行），大约十六岁，精通三吠陀，包括词汇、仪轨、音韵、词源分析以及第五种的历史传说。他擅长语言表达，通晓语法，博学于世间论（哲学/辩论术）和大人相（伟人相貌学）。那时这些婆罗门心想：“这位阿摄恕青年住在舍卫城，他很年轻，剃了头发，大约十六岁，精通三吠陀……（中间省略）……和大人相。只有他能够就这个观点和沙门乔达摩辩论。”于是，那些婆罗门前往阿摄恕青年那里。到了之后，告诉阿摄恕青年说：“尊敬的阿摄恕！那位沙门乔达摩宣称四种姓都是清净平等的。尊敬的阿摄恕！您应当去和沙门乔达摩就这个观点进行辩论。”

听了这话，阿摄恕青年告诉那些婆罗门说：“尊者们，沙门乔达摩是宣说正法的人；对宣说正法的人是很难进行辩论的。我无法与沙门乔达摩就此事进行辩论。”

那些婆罗门再次告诉阿摄恕青年说：“那位沙门乔达摩宣称四种姓都是清净平等的，尊敬的阿摄恕您应当去和沙门乔达摩就这个观点进行辩论，尊敬的阿摄恕您是遍行者（指博学或游方行者）。”阿摄恕青年再次告诉那些婆罗门说：“尊者们，沙门乔达摩是宣说正法的人；对宣说正法的人是很难进行辩论的。我无法与沙门乔达摩就此事进行辩论。”那些婆罗门第三次告诉阿摄恕青年说：“尊敬的阿摄恕！那位沙门乔达摩宣称四种姓都是清净平等的，尊敬的阿摄恕您应当去和沙门乔达摩就这个观点进行辩论。尊敬的阿摄恕您是遍行者，尊敬的阿摄恕您不能还没辩论就认输啊。”

听了这话，阿摄恕青年告诉那些婆罗门说：“诸位贤者！我真的做不到。沙门乔达摩确实是宣说正法的人，对宣说正法的人是很难进行辩论的。我无法与沙门乔达摩就此事进行辩论。不过，既然诸位贤者这样劝说，我愿意前往。”

那时，阿摄恕青年与众多婆罗门一起来到世尊那里。到了之后，向世尊问候，互相说了些友好吉祥、值得记忆的话后，坐在一边。坐在一边的阿摄恕青年向世尊说：“尊者乔达摩！婆罗门们这样说：‘只有婆罗门是最高的种姓，其他种姓是低劣的；只有婆罗门是白色的，其他的是黑色的。只有婆罗门是清净的，非婆罗门则不是。婆罗门才是梵天的亲生子，是从梵天口中生出的，由梵天所生，由梵天所造，是梵天的继承人。’现在尊者乔达摩对此有什么看法呢？请为我们开示。”

“阿摄恕！婆罗门的妻子们不也看见有月经、怀孕、生产、哺乳吗？那些婆罗门同样是由母亲子宫所生，凭什么这样说：‘只有婆罗门是最高的种姓，其他种姓是低劣的……（中间省略）……是梵天的继承人。’”

“尊者乔达摩虽然这样说，但是婆罗门们仍然这样认为：‘只有婆罗门是最高的种姓，其他种姓是低劣的……（中间省略）……是梵天的继承人。’”

“阿摄恕！对此你认为怎样？你没听说过吗？在约那（Yona）和柬埔寨（Kamboja）以及其他边境国家只有两种种姓，就是主人和奴隶；主人可能变成奴隶，奴隶也可能变成主人。”

“尊者，我确实这样听说过：在约那、柬埔寨以及其他边境国家只有两种种姓，就是主人和奴隶。主人可能变成奴隶，奴隶也可能变成主人。”

“阿摄恕！既然如此，婆罗门们有什么依据，有什么自信，凭什么这样说：‘只有婆罗门是最高的种姓，其他种姓是低劣的……（中间省略）……是梵天的继承人。’”

“尊者乔达摩虽然这样说，但是婆罗门们仍然这样认为：‘只有婆罗门是最高的种姓、其他种姓是低劣的……（中间省略）……是梵天的继承人。’”

“阿摄恕！对此你认为怎样？难道只有刹帝利（武士贵族）会杀生、偷盗、行邪淫、说谎、搬弄是非、说粗恶语、说无益的戏论、贪婪、心怀嗔恨、持有邪见，他们身体毁坏、死亡之后，会投生到恶道、恶趣、堕处、地狱，而婆罗门就不会吗？难道只有吠舍（平民/商人）……（中间省略）……难道只有首陀罗（奴仆）会杀生、偷盗……（中间省略）……身体毁坏、死亡之后，会投生到恶道、恶趣、堕处、地狱，而婆罗门就不会吗？”

“尊者乔达摩！并非如此。尊者乔达摩！刹帝利如果杀生、偷盗、行邪淫、说谎、搬弄是非、说粗恶语、说无益的戏论、贪婪、心怀嗔恨、持有邪见，他们身体毁坏、死亡之后，会投生到恶道、恶趣、堕处、地狱。婆罗门也是如此……（中间省略）……吠舍也是如此……（中间省略）……首陀罗也是如此……（中间省略）……尊者乔达摩！实际上，所有四个种姓的人，如果杀生、偷盗……（中间省略）……持有邪见，身体毁坏、死亡之后，都会投生到恶道、恶趣、堕处、地狱。”

“阿摄恕！既然如此，婆罗门们有什么依据，有什么自信而这样说：‘只有婆罗门是最高的种姓，其他种姓是低劣的……（中间省略）……是梵天的继承人。’”

“尊者乔达摩虽然这样说，但是婆罗门们仍然这样认为：‘只有婆罗门是最高的种姓、其他种姓是低劣的……（中间省略）……是梵天的继承人。’”

“阿摄恕！对此你认为怎样？难道只有婆罗门能不杀生、不偷盗、不邪淫、不说谎、不搬弄是非、不说粗恶语、不说无益的戏论、不贪婪、没有嗔恨心、持有正见，他们身体毁坏、死亡之后，能投生到善趣、天界；而刹帝利、吠舍、首陀罗就不能吗？”

“尊者乔达摩！并非如此。刹帝利如果不杀生、不偷盗、不邪淫、不说谎、不搬弄是非、不说粗恶语、不说无益的戏论、不贪婪、没有嗔恨心、持有正见，他们身体毁坏、死亡之后，也能投生到善趣、天界。婆罗门也是如此……（中间省略）……吠舍也是如此……（中间省略）……首陀罗也是如此……（中间省略）……尊者乔达摩！实际上，所有四个种姓的人，如果都能不杀生、不偷盗……（中间省略）……持有正见，身体毁坏、死亡之后，都能投生到善趣、天界。”

“阿摄恕！既然如此，婆罗门们有什么依据，有什么自信而这样说：‘只有婆罗门是最高的种姓，其他种姓是低劣的……（中间省略）……是梵天的继承人。’”

“尊者乔达摩虽然这样说，但是婆罗门们仍然这样认为：‘只有婆罗门是最高的种姓、其他种姓是低劣的……（中间省略）……是梵天的继承人。’”

“阿摄恕！对此你认为怎样？难道只有婆罗门能在这个国家修习没有怨恨、没有嗔怒的慈心。刹帝利、吠舍、首陀罗就不能吗？”

“尊者乔达摩！并非如此。刹帝利也能在这个国家修习没有怨恨、没有嗔怒的慈心。婆罗门、吠舍、首陀罗等四个种姓也都能在这个国家修习没有怨恨、没有嗔怒的慈心。”

“阿摄恕！既然如此，婆罗门们有什么依据、有什么自信而这样说：‘只有婆罗门是最高的种姓，其他种姓是低劣的……（中间省略）……是梵天的继承人。’”

“尊者乔达摩虽然这样说，但是婆罗门们仍然这样认为：‘只有婆罗门是最高的种姓，其他种姓是低劣的……（中间省略）……是梵天的继承人。’”

“阿摄恕！对此你认为怎样？难道只有婆罗门能拿着沐浴用具和澡豆到河里洗去身上的尘垢，刹帝利、吠舍、首陀罗就不能吗？”

“尊者乔达摩！并非如此。刹帝利也能拿着沐浴用具和澡豆到河里洗去身上的尘垢，婆罗门、吠舍、首陀罗等四个种姓都能拿着沐浴用具和澡豆到河里洗去身上的尘垢。”

“阿摄恕！既然如此，婆罗门们有什么依据、有什么自信而这样说：‘只有婆罗门是最高的种姓，其他种姓是低劣的……（中间省略）……是梵天的继承人。’”

“尊者乔达摩虽然这样说，但是婆罗门们仍然这样认为：‘只有婆罗门是最高的种姓，其他种姓是低劣的……（中间省略）……是梵天的继承人。’”

“阿摄恕！对此你认为怎样？假设这里有一位刹帝利种姓的灌顶王，召集了一百位出身各异的人，对他们说：‘贤者们！你们当中凡是出身刹帝利家、婆罗门家、王族家的，请来，拿娑罗树、娑罗罗树、松树、旃檀树或莲花木的上钻木来钻木取火，生起火光。另外，贤者们！你们当中凡是出身旃陀罗（贱民）家、猎户家、竹匠家、车匠家、补羯娑（清道夫）家的，请来，拿狗食槽、猪食槽、洗衣盆或蓖麻木的上钻木来钻木取火，生起火光。’阿摄恕！对此你认为怎样？难道只有那些出身刹帝利家、婆罗门家、王族家的人，用娑罗树、娑罗罗树、松树、旃檀树或莲花木的上钻木取出的火，才会有火焰、光色、光明，才能用那火来做火的事情？而那些出身旃陀罗家、猎户家、竹匠家、车匠家、补羯娑家的人，用狗食槽、猪食槽、洗衣盆或蓖麻木的上钻木取出的火，就会没有火焰、没有光色、没有光明，就不能用那火来做火的事情吗？”

“尊者乔达摩！并非如此。那些出身刹帝利家、婆罗门家、王族家的人，用娑罗树、娑罗罗树、松树、旃檀树或莲花木的上钻木取出的火，那火有火焰、有光色、有光明，可以用那火来做火的事情。而那些出身旃陀罗家、猎户家、竹匠家、车匠家、补羯娑家的人，用狗食槽、猪食槽、洗衣盆或蓖麻木的上钻木取出的火，那火也有火焰、有光色、有光明，也可以用那火来做火的事情。尊者乔达摩！所有的火都有火焰、有光色、有光明；所有的火都可以用来做火的事情。”

“阿摄恕！既然如此，婆罗门们有什么依据，有什么自信而这样说：‘只有婆罗门是最高的种姓，其他种姓是低劣的……（中间省略）……是梵天的继承人。’”

“尊者乔达摩虽然这样说，但是婆罗门们仍然这样认为：‘只有婆罗门是最高的种姓，其他种姓是低劣的……（中间省略）……是梵天的继承人。’”

“阿摄恕！对此你认为怎样？如果这里有一个刹帝利男子，和一位婆罗门女子同住生活，他们因此生了一个儿子。这个由刹帝利男子和婆罗门女子所生的儿子，是不是既像母亲，也像父亲，既可以被称为刹帝利，也可以被称为婆罗门呢？”

“尊者乔达摩！那个由刹帝利男子和婆罗门女子所生的儿子，既像母亲，也像父亲，可以被称为刹帝利，也可以被称为婆罗门。”

“阿摄恕！对此你认为怎样？如果这里有一个婆罗门男子，和一位刹帝利女子同住生活，他们因此生了一个儿子。这个由婆罗门男子和刹帝利女子所生的儿子，是不是既像母亲，也像父亲，既可以被称为刹帝利，也可以被称为婆罗门呢？”

“尊者乔达摩！那个由婆罗门男子和刹帝利女子所生的儿子，既像母亲，也像父亲，可以被称为刹帝利，也可以被称为婆罗门。”

“阿摄恕！对此你认为怎样？如果这里用母马和公驴交配，它们交配的结果生下一匹小驹。这匹由母马和公驴所生的小驹，是不是既像母亲，也像父亲，既可以被称为马，也可以被称为驴呢？”

“尊者乔达摩！那是异种杂交所生的骡子。尊者乔达摩！对于这种情况，我看到了差别；但对于前面（不同种姓通婚）的情况，我看不到任何差别。”

“阿摄恕！对此你认为怎样？假设这里有两个同母异父的婆罗门青年兄弟，一个学习读诵了吠陀圣典，并且熟练通达；另一个没有学习读诵圣典，未能熟练通达。在举行追思亡者的仪式（saddha）、熟食祭祀（thālipāka）、祭 यज्ञ（yajña）或招待宾客（pāhuna）时，婆罗门会让这两人中的哪一个先享用供物呢？”

“尊者乔达摩！那个学习读诵圣典并且熟练通达的婆罗门青年，婆罗门会让他先享用追思亡者的供物、熟食祭祀的食物、祭祀的牺牲品、招待宾客的食物。尊者乔达摩！对于那个不读诵圣典、未熟练通达的人，供养他难道能获得大果报吗？”

“阿摄恕！对此你认为怎样？假设这里有两个同母异父的婆罗门青年兄弟，一个学习读诵圣典并且熟练通达，但是品行败坏，行为邪恶；另一个没有学习读诵圣典，未能熟练通达，但是持守戒律，品行善良。在举行追思亡者的仪式、熟食祭祀、祭 यज्ञ或招待宾客时，婆罗门会让这两人中的哪一个先享用供物呢？”

“尊者乔达摩！那个没有学习读诵圣典、未熟练通达，但持守戒律、品行善良的人，婆罗门会让他先享用追思亡者的供物、熟食祭祀的食物、祭祀的牺牲品、招待宾客的食物。尊者乔达摩！对于那个品行败坏、行为邪恶的人，供养他难道能获得大果报吗？”

“阿摄恕！你最初是依据出身（jāti），然后依据圣典（manta），再然后依据苦行（tapa）来判断；现在你最终还是回到了我所说的（以行为、品德判断的）四种姓清净平等的观点上来了。”

听了这话，阿摄恕青年沉默不语，羞愧不安，低着头，垂着肩膀，冥思苦想，回答不出来，就这样坐着。

那时，世尊知道阿摄恕青年沉默、羞愧、垂肩、低头、沮丧、无言以对，于是告诉他说：“阿摄恕！很久以前，有七位婆罗门仙人，在森林中的茅屋里共住修行时，生起了这样的邪恶见解：‘只有婆罗门是最高的种姓，其他种姓是低劣的……（中间省略）……是梵天的继承人。’阿摄恕！当时有位名叫阿私陀·提婆罗（Asita Devala）的仙人听说了：‘据说有七位婆罗门仙人，在森林中的茅屋里共住时，生起了这样的邪恶见解：“只有婆罗门是最高的种姓，其他种姓是低劣的……（中间省略）……是梵天的继承人。”’于是，阿摄恕！阿私陀·提婆罗仙人修整了头发胡须，穿上橘红色的衣服，穿上结实的草鞋，手持黄金杖，出现在那七位婆罗门仙人的茅屋前空地上。阿摄恕！这位阿私陀·提婆罗仙人在七位婆罗门仙人的空地上踱步，说道：‘喂，这些尊贵的婆罗门仙人到哪里去了？喂，这些尊贵的婆罗门仙人到哪里去了？’那时，阿摄恕！七位婆罗门仙人心想：‘这个人是谁啊？像个乡巴佬似的，在我们七位婆罗门仙人的空地上踱来踱去，还说：“喂，这些尊贵的婆罗门仙人到哪里去了？喂，这些尊贵的婆罗门仙人到哪里去了？”哼，我们应该诅咒他！’于是，阿摄恕！那七位婆罗门仙人诅咒阿私陀·提婆罗仙人说：‘你这贱民（vasala）！变成灰烬吧！你这贱民！变成灰烬吧！’阿摄恕！然而，七位婆罗门仙人越是这样诅咒阿私陀·提婆罗仙人，阿私陀·提婆罗仙人反而变得越发容貌端正、令人喜爱、气度庄严。这时，阿摄恕！七位婆罗门仙人心想：‘哎呀，我们的苦行真是白费了，我们的梵行（修行）真是没有效果啊！以前我们诅咒谁：“贱民，变灰烬吧！贱民，变灰烬吧！”那个人真的就变成灰烬了。可是现在我们越是诅咒这个人，他反而越发容貌端正、令人喜爱、气度庄严了！’（阿私陀·提婆罗仙人说：）‘诸位贤者的苦行并非无效，梵行也并非没有成果。请诸位贤者！放下你们对我的恶意吧。’（七仙人说：）‘我们愿意放下对您的恶意。但请问您是谁呢？’（阿私陀·提婆罗仙人问：）‘诸位贤者听说过阿私陀·提婆罗仙人吗？’‘是的，贤者，听说过。’‘诸位贤者！我就是他。’

阿摄恕！那时，七位婆罗门仙人便上前向阿私陀·提婆罗仙人行礼致敬。那时阿私陀·提婆罗仙人告诉七位婆罗门仙人说：‘诸位贤者！我听说，有七位婆罗门仙人在森林中的茅屋里共住时，生起了这样的邪恶见解：“只有婆罗门是最高的种姓，其他种姓是低劣的……（中间省略）……是梵天的继承人。”’‘贤者！确实如此。’

‘那么，诸位贤者！你们知道你们的母亲是只和婆罗门结合，还是也和非婆罗门结合过呢？’‘贤者！这个我们不知道。’

‘诸位贤者！那么，你们母亲的母亲，乃至上溯七代的母系祖先，是只和婆罗门结合，还是也和非婆罗门结合过呢？你们知道吗？’‘贤者！这个我们不知道。’

‘诸位贤者！那么，你们的父亲是只和婆罗门女子结合，还是也和非婆罗门女子结合过呢？你们知道吗？’‘贤者！这个我们不知道。’

‘诸位贤者！那么，你们父亲的父亲，乃至上溯七代的父系祖先，是只和婆罗门女子结合，还是也和非婆罗门女子结合过呢？你们知道吗？’‘贤者！这个我们不知道。’

‘诸位贤者！那么，胎儿是如何形成的（入胎），你们知道吗？’‘贤者！我们知道胎儿是如何形成的。当父母交合时，母亲恰好处在排卵期（或适合受孕期），并且有“香阴”（gandhabba，即寻求投生的中阴身）出现，这三者和合，胎儿就形成了。’

‘诸位贤者！那么，那个“香阴”是刹帝利呢？是婆罗门呢？是吠舍呢？还是首陀罗呢？你们知道吗？’‘贤者！我们不知道那个“香阴”是刹帝利、婆罗门、吠舍还是首陀罗。’

‘既然如此，贤者们！你们知道自己到底是谁吗？’‘既然如此，贤者们！我们不知道自己是谁。’

阿摄恕！这七位婆罗门仙人被阿私陀·提婆罗仙人就他们自己的种姓主张进行诘问、审察、追问时，尚且无法自圆其说；何况现在你被我就你自己的种姓主张进行诘问、审察、追问，又怎么能自圆其说呢？你和你的老师们，恐怕连（那些仙人中）拿着祭祀勺子的助祭都不如啊。”

听了这话，阿摄恕青年婆罗门对世尊说：“太好了！尊者乔达摩！太好了！尊者乔达摩！……（重复部分省略）……请接受我成为优婆塞（在家男弟子），从今天起，我终生归依！”

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《2》Majjhimapaṇṇāsapāḷi 中分五十经篇 (MN 51-100, 1-486)/5. Brāhmaṇavagga 婆罗门品 (MN 91-100, 383-486)”

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【经名】 5.4 Ghoṭamukhasutta 瞿哆牟伽经 (MN 94, 412-421)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Ghoṭamukhasuttaṃ

412. Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā udeno bārāṇasiyaṃ viharati khemiyambavane. Tena kho pana samayena ghoṭamukho brāhmaṇo bārāṇasiṃ anuppatto hoti kenacideva karaṇīyena. Atha kho ghoṭamukho brāhmaṇo jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena khemiyambavanaṃ tenupasaṅkami. Tena kho pana samayena āyasmā udeno abbhokāse caṅkamati. Atha kho ghoṭamukho brāhmaṇo yenāyasmā udeno tenupasaṅkami; upasaṅkamitvā āyasmatā udenena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā āyasmantaṃ udenaṃ caṅkamantaṃ anucaṅkamamāno evamāha – “ambho samaṇa, ‘natthi dhammiko paribbajo’ [paribbājo (sī. pī.)] – evaṃ me ettha hoti. Tañca kho bhavantarūpānaṃ vā adassanā, yo vā panettha dhammo”ti.

Evaṃ vutte, āyasmā udeno caṅkamā orohitvā vihāraṃ pavisitvā paññatte āsane nisīdi. Ghoṭamukhopi kho brāhmaṇo caṅkamā orohitvā vihāraṃ pavisitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho ghoṭamukhaṃ brāhmaṇaṃ āyasmā udeno etadavoca – “saṃvijjanti [saṃvijjante (bahūsu)] kho, brāhmaṇa, āsanāni. Sace ākaṅkhasi, nisīdā”ti. “Etadeva kho pana mayaṃ bhoto udenassa āgamayamānā (na) nisīdāma. Kathañhi nāma mādiso pubbe animantito āsane nisīditabbaṃ maññeyyā”ti? Atha kho ghoṭamukho brāhmaṇo aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho ghoṭamukho brāhmaṇo āyasmantaṃ udenaṃ etadavoca – “ambho samaṇa, ‘natthi dhammiko paribbajo’ – evaṃ me ettha hoti. Tañca kho bhavantarūpānaṃ vā adassanā, yo vā panettha dhammo”ti. “Sace kho pana me tvaṃ, brāhmaṇa, anuññeyyaṃ anujāneyyāsi, paṭikkositabbañca paṭikkoseyyāsi; yassa ca pana me bhāsitassa atthaṃ na jāneyyāsi, mamaṃyeva tattha uttari paṭipuccheyyāsi – ‘idaṃ, bho udena, kathaṃ, imassa kvattho’ti? Evaṃ katvā siyā no ettha kathāsallāpo”ti. “Anuññeyyaṃ khvāhaṃ bhoto udenassa anujānissāmi, paṭikkositabbañca paṭikkosissāmi; yassa ca panāhaṃ bhoto udenassa bhāsitassa atthaṃ na jānissāmi, bhavantaṃyeva tattha udenaṃ uttari paṭipucchissāmi – ‘idaṃ, bho udena, kathaṃ, imassa kvattho’ti? Evaṃ katvā hotu no ettha kathāsallāpo”ti.

413. “Cattārome, brāhmaṇa, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, brāhmaṇa, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto. Idha pana, brāhmaṇa, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto. Idha pana, brāhmaṇa, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto. Idha pana, brāhmaṇa, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto. So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati. Imesaṃ, brāhmaṇa, catunnaṃ puggalānaṃ katamo te puggalo cittaṃ ārādhetī”ti?

“Yvāyaṃ, bho udena, puggalo attantapo attaparitāpanānuyogamanuyutto ayaṃ me puggalo cittaṃ nārādheti; yopāyaṃ, bho udena, puggalo parantapo paraparitāpanānuyogamanuyutto ayampi me puggalo cittaṃ nārādheti; yopāyaṃ, bho udena, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto ayampi me puggalo cittaṃ nārādheti; yo ca kho ayaṃ, bho udena, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati. Ayameva me puggalo cittaṃ ārādhetī”ti.

“Kasmā pana te, brāhmaṇa, ime tayo puggalā cittaṃ nārādhentī”ti? “Yvāyaṃ, bho udena, puggalo attantapo attaparitāpanānuyogamanuyutto so attānaṃ sukhakāmaṃ dukkhapaṭikkūlaṃ ātāpeti paritāpeti; iminā me ayaṃ puggalo cittaṃ nārādheti. Yopāyaṃ, bho udena, puggalo parantapo paraparitāpanānuyogamanuyutto so paraṃ sukhakāmaṃ dukkhapaṭikkūlaṃ ātāpeti paritāpeti; iminā me ayaṃ puggalo cittaṃ nārādheti. Yopāyaṃ, bho udena, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto so attānañca parañca sukhakāmaṃ dukkhapaṭikkūlaṃ ātāpeti paritāpeti; iminā me ayaṃ puggalo cittaṃ nārādheti. Yo ca kho ayaṃ, bho udena, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati, so attānañca parañca sukhakāmaṃ dukkhapaṭikkūlaṃ neva ātāpeti na paritāpeti; iminā me ayaṃ puggalo cittaṃ ārādhetī”ti.

414. “Dvemā, brāhmaṇa, parisā. Katamā dve? Idha, brāhmaṇa, ekaccā parisā sārattarattā maṇikuṇḍalesu puttabhariyaṃ pariyesati, dāsidāsaṃ pariyesati, khettavatthuṃ pariyesati, jātarūparajataṃ pariyesati.

“Idha pana, brāhmaṇa, ekaccā parisā asārattarattā maṇikuṇḍalesu puttabhariyaṃ pahāya, dāsidāsaṃ pahāya, khettavatthuṃ pahāya, jātarūparajataṃ pahāya, agārasmā anagāriyaṃ pabbajitā. Svāyaṃ, brāhmaṇa, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto. So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati. Idha katamaṃ tvaṃ, brāhmaṇa, puggalaṃ katamāya parisāya bahulaṃ samanupassasi – yā cāyaṃ parisā sārattarattā maṇikuṇḍalesu puttabhariyaṃ pariyesati dāsidāsaṃ pariyesati khettavatthuṃ pariyesati jātarūparajataṃ pariyesati, yā cāyaṃ parisā asārattarattā maṇikuṇḍalesu puttabhariyaṃ pahāya dāsidāsaṃ pahāya khettavatthuṃ pahāya jātarūparajataṃ pahāya agārasmā anagāriyaṃ pabbajitā”ti?

“Yvāyaṃ, bho udena, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati; imāhaṃ puggalaṃ yāyaṃ parisā asārattarattā maṇikuṇḍalesu puttabhariyaṃ pahāya dāsidāsaṃ pahāya khettavatthuṃ pahāya jātarūparajataṃ pahāya agārasmā anagāriyaṃ pabbajitā imissaṃ parisāyaṃ bahulaṃ samanupassāmī”ti.

“Idāneva kho pana te, brāhmaṇa, bhāsitaṃ – ‘mayaṃ evaṃ ājānāma – ambho samaṇa, natthi dhammiko paribbajo, evaṃ me ettha hoti. Tañca kho bhavantarūpānaṃ vā adassanā, yo vā panettha dhammo’”ti. “Addhā mesā, bho udena, sānuggahā vācā bhāsitā. ‘Atthi dhammiko paribbajo’ – evaṃ me ettha hoti. Evañca pana maṃ bhavaṃ udeno dhāretu. Ye ca me bhotā udenena cattāro puggalā saṃkhittena vuttā vitthārena avibhattā, sādhu me bhavaṃ, udeno ime cattāro puggale vitthārena vibhajatu anukampaṃ upādāyā”ti. “Tena hi, brāhmaṇa, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti. “Evaṃ, bho”ti kho ghoṭamukho brāhmaṇo āyasmato udenassa paccassosi. Āyasmā udeno etadavoca –

415. “Katamo ca, brāhmaṇa, puggalo attantapo attaparitāpanānuyogamanuyutto? Idha, brāhmaṇa, ekacco puggalo acelako hoti muttācāro hatthāpalekhano naehibhaddantiko natiṭṭhabhaddantiko, nābhihaṭaṃ na uddissakataṃ na nimantanaṃ sādiyati. So na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṃ, na daṇḍamantaraṃ, na musalamantaraṃ, na dvinnaṃ bhuñjamānānaṃ, na gabbhiniyā, na pāyamānāya, na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī, na macchaṃ na maṃsaṃ, na suraṃ na merayaṃ na thusodakaṃ pivati. So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko…pe… sattāgāriko vā hoti sattālopiko; ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti…pe… sattahipi dattīhi yāpeti; ekāhikampi āhāraṃ āhāreti, dvīhikampi āhāraṃ āhāreti…pe… sattāhikampi āhāraṃ āhāreti – iti evarūpaṃ addhamāsikaṃ pariyāyabhattabhojanānuyogamanuyutto viharati. So sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti, vanamūlaphalāhāro yāpeti pavattaphalabhojī. So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṃsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhampi dhāreti; kesamassulocakopi hoti kesamassulocanānuyogamanuyutto, ubbhaṭṭhakopi hoti āsanapaṭikkhitto, ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṃ kappeti; sāyatatiyakampi udakorohanānuyogamanuyutto viharati – iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. Ayaṃ vuccati, brāhmaṇa, puggalo attantapo attaparitāpanānuyogamanuyutto.

416. “Katamo ca, brāhmaṇa, puggalo parantapo paraparitāpanānuyogamanuyutto? Idha, brāhmaṇa, ekacco puggalo orabbhiko hoti sūkariko sākuṇiko māgaviko luddo macchaghātako coro coraghātako goghātako bandhanāgāriko – ye vā panaññepi keci kurūrakammantā. Ayaṃ vuccati, brāhmaṇa, puggalo parantapo paraparitāpanānuyogamanuyutto.

417. “Katamo ca, brāhmaṇa, puggalo attantapo ca attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto? Idha, brāhmaṇa, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto, brāhmaṇo vā mahāsālo. So puratthimena nagarassa navaṃ santhāgāraṃ kārāpetvā kesamassuṃ ohāretvā kharājinaṃ nivāsetvā sappitelena kāyaṃ abbhañjitvā magavisāṇena piṭṭhiṃ kaṇḍuvamāno navaṃ santhāgāraṃ pavisati saddhiṃ mahesiyā brāhmaṇena ca purohitena. So tattha anantarahitāya bhūmiyā haritupalittāya seyyaṃ kappeti. Ekissāya gāviyā sarūpavacchāya yaṃ ekasmiṃ thane khīraṃ hoti tena rājā yāpeti, yaṃ dutiyasmiṃ thane khīraṃ hoti tena mahesī yāpeti, yaṃ tatiyasmiṃ thane khīraṃ hoti tena brāhmaṇo purohito yāpeti, yaṃ catutthasmiṃ thane khīraṃ hoti tena aggiṃ juhati, avasesena vacchako yāpeti. So evamāha – ‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya’, ettakā urabbhā haññantu yaññatthāya, ettakā assā haññantu yaññatthāya, ettakā rukkhā chijjantu yūpatthāya, ettakā dabbhā lūyantu barihisatthāyā’ti. Yepissa te honti ‘dāsā’ti vā ‘pessā’ti vā ‘kammakarā’ti vā tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti. Ayaṃ vuccati, brāhmaṇa, puggalo attantapo ca attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto.

418. “Katamo ca, brāhmaṇa, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto; so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati? Idha, brāhmaṇa, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati – ‘sambādho gharāvāso rajopatho abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti. So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya, appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati. So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.

“Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī. Athenena sucibhūtena attanā viharati.

“Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā.

“Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa.

“Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti; ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti.

“Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti.

“Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti, kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.

“So bījagāmabhūtagāmasamārambhā paṭivirato hoti. Ekabhattiko hoti rattūparato virato vikālabhojanā. Naccagītavāditavisūkadassanā paṭivirato hoti. Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti. Uccāsayanamahāsayanā paṭivirato hoti. Jātarūparajatapaṭiggahaṇā paṭivirato hoti. Āmakadhaññapaṭiggahaṇā paṭivirato hoti. Āmakamaṃsapaṭiggahaṇā paṭivirato hoti. Itthikumārikapaṭiggahaṇā paṭivirato hoti. Dāsidāsapaṭiggahaṇā paṭivirato hoti. Ajeḷakapaṭiggahaṇā paṭivirato hoti. Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti. Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti. Khettavatthupaṭiggahaṇā paṭivirato hoti. Dūteyyapahiṇagamanānuyogā paṭivirato hoti. Kayavikkayā paṭivirato hoti. Tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti. Ukkoṭanavañcananikatisāciyogā paṭivirato hoti. Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.

“So santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti, evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.

419. “So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāyana na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.

“So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

“So iminā ca ariyena sīlakkhandhena samannāgato, (imāya ca ariyāya santuṭṭhiyā samannāgato,) [passa ma. ni. 1.296] iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā. So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti; byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti; thinamiddhaṃ pahāya vigatathīnamiddho viharati ālokasaññī sato sampajāno, thīnamiddhā cittaṃ parisodheti; uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti; vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.

“So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.

420. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto; so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto; so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

“So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā…pe… ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā…pe… ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti.

“So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti; ‘ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.

“Ayaṃ vuccati, brāhmaṇa, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto. So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatī”ti.

421. Evaṃ vutte, ghoṭamukho brāhmaṇo āyasmantaṃ udenaṃ etadavoca – “abhikkantaṃ, bho udena, abhikkantaṃ, bho udena! Seyyathāpi, bho udena, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti – evamevaṃ bhotā udenena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ udenaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ udeno dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. “Mā kho maṃ tvaṃ, brāhmaṇa, saraṇaṃ agamāsi. Tameva bhagavantaṃ saraṇaṃ gacchāhi yamahaṃ saraṇaṃ gato”ti. “Kahaṃ pana, bho udena, etarahi so bhavaṃ gotamo viharati arahaṃ sammāsambuddho”ti? “Parinibbuto kho, brāhmaṇa, etarahi so bhagavā arahaṃ sammāsambuddho”ti.

“Sacepi [sace hi (sī. syā. kaṃ. pī.)] mayaṃ, bho udena, suṇeyyāma taṃ bhavantaṃ gotamaṃ dasasu yojanesu, dasapi mayaṃ yojanāni gaccheyyāma taṃ bhavantaṃ gotamaṃ dassanāya arahantaṃ sammāsambuddhaṃ. Sacepi [sace (sī. pī.), sace hi (syā. kaṃ.)] mayaṃ, bho udena, suṇeyyāma taṃ bhavantaṃ gotamaṃ vīsatiyā yojanesu… tiṃsāya yojanesu… cattārīsāya yojanesu… paññāsāya yojanesu, paññāsampi mayaṃ yojanāni gaccheyyāma taṃ bhavantaṃ gotamaṃ dassanāya arahantaṃ sammāsambuddhaṃ. Yojanasate cepi [yojanasatepi (sī. syā. kaṃ. pī.)] mayaṃ, bho udena, suṇeyyāma taṃ bhavantaṃ gotamaṃ, yojanasatampi mayaṃ gaccheyyāma taṃ bhavantaṃ gotamaṃ dassanāya arahantaṃ sammāsambuddhaṃ.

“Yato ca kho, bho udena, parinibbuto so bhavaṃ gotamo, parinibbutampi mayaṃ taṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ udeno dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ. Atthi ca me, bho udena, aṅgarājā devasikaṃ niccabhikkhaṃ dadāti, tato ahaṃ bhoto udenassa ekaṃ niccabhikkhaṃ dadāmī”ti. “Kiṃ pana te, brāhmaṇa, aṅgarājā devasikaṃ niccabhikkhaṃ dadātī”ti? “Pañca, bho udena, kahāpaṇasatānī”ti. “Na kho no, brāhmaṇa, kappati jātarūparajataṃ paṭiggahetun”ti. “Sace taṃ bhoto udenassa na kappati vihāraṃ bhoto udenassa kārāpessāmī”ti. “Sace kho me tvaṃ, brāhmaṇa, vihāraṃ, kārāpetukāmo, pāṭaliputte saṅghassa upaṭṭhānasālaṃ kārāpehī”ti. “Imināpāhaṃ bhoto udenassa bhiyyosomattāya attamano abhiraddho yaṃ maṃ bhavaṃ udeno saṅghe dāne samādapeti. Esāhaṃ, bho udena, etissā ca niccabhikkhāya aparāya ca niccabhikkhāya pāṭaliputte saṅghassa upaṭṭhānasālaṃ kārāpessāmī”ti. Atha kho ghoṭamukho brāhmaṇo etissā ca niccabhikkhāya aparāya ca niccabhikkhāya pāṭaliputte saṅghassa upaṭṭhānasālaṃ kārāpesi. Sā etarahi ‘ghoṭamukhī’ti vuccatīti.

Ghoṭamukhasuttaṃ niṭṭhitaṃ catutthaṃ.

☸---------------------------------------------------------------------

第九四 瞿哆牟伽经 Ghoṭamukhasuttaṃ

我是这样听说的。

某一个时候，尊者优陀那住在波罗捺的克米亚芒果园。那时候，瞿哆牟伽婆罗门因为某些要事也来到了波罗捺。当时，瞿哆牟伽婆罗门散步、徘徊，来到了克米亚芒果园。当时，尊者优陀那正在露天处经行。那位瞿哆牟伽婆罗门来到尊者优陀那那里。到了之后，向尊者优陀那问候，交谈了吉祥和问候的话语后，向正在经行的尊者优陀那说道：“沙门为了正法而出家，我是这样想的。因为我还没有见到过像这样奉持正法的人。”

听到这话时，尊者优陀那停止经行，回到精舍，在准备好的座位上坐下。瞿哆牟伽婆罗门也停止经行，进入精舍，站在一边。尊者优陀那对站在一边的瞿哆牟伽婆罗门说：“婆罗门！这里有座位，请随意坐。”“我们在尊者优陀那没有邀请之前是不会坐的，因为我们在没有被邀请之前，认为不应该坐。”

这时，瞿哆牟伽婆罗门取了一个较低的座位，在一边坐下。坐在一边的瞿哆牟伽婆罗门对尊者优陀那说：“沙门是为了正法而出家，我是这样想的，因为我从未见过像这样奉持正法的人。”

“婆罗门！你对我所说的，如果有赞同的地方，就请赞同；有批评的地方，就应该批评。如果对我所说的意思不理解，就向我提问，比如：‘尊者优陀那！这是怎么回事？那是什么意思？’这样我们之间就可以进行问答讨论了。”

“我对尊者优陀那所说的，应该赞同的我会赞同，应该批评的我会批评。如果尊者优陀那所说的意思我不理解时，我会进一步向尊者优陀那请教：‘尊者优陀那！这个意思是什么？那个意思又是什么？’这样我们之间就可以进行问答讨论了。”

“婆罗门！世间存在这四种人。是哪四种呢？婆罗门！这里有一种人，折磨自己，从事折磨自己的修行。婆罗门！还有一种人，折磨他人，从事折磨他人的行为。婆罗门！还有一种人，既折磨自己，从事折磨自己的修行，又折磨他人，从事折磨他人的行为。婆罗门！还有一种人，既不折磨自己，不从事折磨自己的修行，也不折磨他人，不从事折磨他人的行为。他不折磨自己，不折磨他人，就在当下生命中，住于无欲、达到寂灭、清凉、感受安乐、如同梵天一般安住。婆罗门！在这四种人中，哪一种人最合你的心意呢？”

“尊者优陀那！那种折磨自己、从事折磨自己修行的人，这种人不合我的心意。那种折磨他人、从事折磨他人行为的人，这种人也不合我的心意。那种既折磨自己、从事折磨自己修行，又折磨他人、从事折磨他人行为的人，这种人也不合我的心意。而那种既不折磨自己、不从事折磨自己修行，也不折磨他人、不从事折磨他人行为的人，他不折磨自己，不折磨他人，就在当下生命中，住于无欲、达到寂灭、清凉、感受安乐、如同梵天一般安住，只有这种人最合我的心意。”

“婆罗门！为什么这前三种人不能合你的心意呢？”

“尊者优陀那！那种折磨自己、从事折磨自己修行的人，他是希望快乐、厌恶痛苦，却让自己受苦、受折磨；因此这种人不合我的心意。尊者优陀那！那种折磨他人、从事折磨他人行为的人，他是希望快乐、厌恶痛苦，却让别人受苦、受折磨；因此这种人不合我的心意。尊者优陀那！那种既折磨自己、从事折磨自己修行，又折磨他人、从事折磨他人行为的人，他是希望快乐、厌恶痛苦，却让自己和别人都受苦、受折磨；因此这种人不合我的心意。尊者优陀那！而那种既不折磨自己、不从事折磨自己修行，也不折磨他人、不从事折磨他人行为的人，他不折磨自己，不折磨他人，就在当下生命中，住于无欲、达到寂灭、清凉、感受安乐、如同梵天一般安住，他是希望快乐、厌恶痛苦，既不让自己也不让别人受苦、受折磨；因此，这种人合我的心意。”

“婆罗门！有这两种群体。是哪两种呢？婆罗门！这里有一些群体，他们热衷于珠宝耳饰，追求妻子儿女，追求奴仆婢女，追求田地房产，追求黄金白银。

“另外，婆罗门！这里有一些群体，他们不热衷于珠宝耳饰，舍弃妻子儿女，舍弃奴仆婢女，舍弃田地房产，舍弃黄金白银，从在家生活走向无家生活而出家。婆罗门！这种人，既不折磨自己，不从事折磨自己的修行，也不折磨他人，不从事折磨他人的行为。他不折磨自己，不折磨他人，就在当下生命中，住于无欲、达到寂灭、清凉、感受安乐、如同梵天一般安住。婆罗门！你认为这种人，在哪一个群体中更多见到呢？是在那个热衷于珠宝耳饰……乃至……追求黄金白银的群体中呢？还是在那个不热衷于珠宝耳饰……乃至……出家的群体中呢？”

“尊者优陀那！那种既不折磨自己……乃至……如同梵天一般安住的人，我更多地在那个不热衷于珠宝耳饰……乃至……出家的群体中见到。”

“婆罗门！你刚才不是这样说吗：‘我们是这样了解的，沙门，是为了正法而出家，我是这样想的，因此从未见过像这样奉持正法的人。’”

“尊者优陀那！确实，您刚才说的话对我很有帮助。（现在我认为）确实有为了正法而出家的人，我是这样想的；而且，尊者优陀那！请您接纳我（的看法）。刚才尊者优陀那您对这四种人只是简略地提及，没有详细地解说，恳请尊者优陀那慈悲怜悯，为我详细解说这四种人，那就太好了。”

“婆罗门！既然如此，请仔细听，好好放在心上，我为你解说。”

“尊者，是的。”瞿哆牟伽婆罗门回答尊者优陀那。

尊者优陀那说道：“婆罗门！怎样是折磨自己，从事折磨自己的修行呢？婆罗门！这里有一种人，他裸体修行，行为放荡不羁，用手舔食，别人叫他‘来’他不来，叫他‘停’他不停，不接受别人拿来的食物，不接受别人特意为他做的食物，不接受别人的邀请。他不从罐口接食，不从锅口接食，不跨门槛接食，不跨木杖接食，不跨杵臼接食，不在两人吃饭时从其中一人处接食，不从孕妇处接食，不从哺乳的妇女处接食，不从与男人私通的妇女处接食，不在约定施食处接食，不在有狗等候的地方接食，不在苍蝇聚集的地方接食，不吃鱼，不吃肉，不喝酒，不喝米酒，不喝酸粥。他只乞食一家，吃一抟食；或者乞食两家，吃两抟食……乃至……乞食七家，吃七抟食。他靠一份食物维生，靠两份食物维生……乃至……靠七份食物维生。他一天吃一餐，或者两天吃一餐……乃至……七天吃一餐。像这样，他从事着每半个月轮流一次的节食修行。他或者只吃蔬菜，或者只吃稗子，或者只吃野生稻，或者只吃皮屑，或者只吃苔藓，或者只吃米糠，或者只喝米汤，或者只吃麻油渣，或者只吃草，或者只吃牛粪，或者依靠森林中的树根、野果维生，只吃自然掉落的果实。他或者穿麻衣，或者穿粗麻衣，或者穿裹尸布，或者穿粪扫衣，或者穿树皮衣，或者穿羚羊皮衣，或者穿羚羊皮碎片拼接的衣服，或者穿吉祥草衣，或者穿树皮纤维衣，或者穿木板衣，或者穿毛发编织的毯子，或者穿马尾毛编织的毯子，或者穿猫头鹰羽毛衣；他拔除须发，从事拔除须发的修行；他站立修行，拒绝坐下；他蹲踞修行，致力于保持蹲踞姿势；他睡在荆棘床上，在荆棘丛上铺设卧具；他致力于一日三次下到水中的修行——像这样，他从事着各种各样折磨、虐待身体的修行。婆罗门！这被称为折磨自己、从事折磨自己修行的人。”

（416. “婆罗门！怎样是折磨他人，从事折磨他人的行为呢？婆罗门！这里有一种人，他是屠羊的，杀猪的，捕鸟的，猎鹿的，猎人，捕鱼的，强盗，刽子手，屠牛的，狱卒——或者其他任何从事残酷行业的人。婆罗门！这被称为折磨他人、从事折磨他人行为的人。”）

（417. “婆罗门！怎样是既折磨自己、从事折磨自己修行，又折磨他人、从事折磨他人行为的人呢？婆罗门！这里有一种人，他或者是刹帝利灌顶王，或者是大富婆罗门。他在城东新建一座祭祀堂，剃除须发，穿上粗糙的兽皮，用酥油涂抹身体，用鹿角搔背，与王后和婆罗门祭司一起进入新建的祭祀堂。他在那里未经铺垫、涂有青草汁的地上就寝。有一头带着同色小牛的母牛，仅靠它一个乳房出的奶来维持国王的生命，第二个乳房出的奶维持王后的生命，第三个乳房出的奶维持婆罗门祭司的生命，第四个乳房出的奶用来供奉祭火，剩下的给小牛喝。他还这样下令：‘为祭祀要杀这么多公牛，为祭祀要杀这么多小公牛，为祭祀要杀这么多小母牛，为祭祀要杀这么多山羊，为祭祀要杀这么多绵羊，为祭祀要杀这么多马，为祭祀要砍这么多树做祭柱，为祭祀要割这么多吉祥草做铺垫。’而他的那些奴仆、差役或工人，也都被棍棒威胁、恐惧所迫，流着眼泪哭泣着做各种准备工作。婆罗门！这被称为既折磨自己、从事折磨自己修行，又折磨他人、从事折磨他人行为的人。”）

（418. “婆罗门！怎样是既不折磨自己、不从事折磨自己修行，也不折磨他人、不从事折磨他人行为的人；他不折磨自己，不折磨他人，就在当下生命中，住于无欲、达到寂灭、清凉、感受安乐、如同梵天一般安住呢？婆罗门！这里，如来出现在世间，是阿罗汉、正等正觉者、明行具足、善逝、世间解、无上士、调御丈夫、天人师、佛陀、世尊。他亲身证知、彻悟并向这个包含天神、魔罗、梵天、沙门、婆罗门、天神和人类的世界宣说。他所教导的法，初善、中善、后善，义理善妙，言辞善妙，宣示完全圆满、清净的梵行。某个居士或居士子，或生在其他某个家族的人，听闻了那个法。他听闻法后，对如来生起了信心。具足了这份信心的他，这样省察：‘在家生活充满束缚，是尘垢之道；出家则如同空旷之地。生活在家里，要修行完全圆满、完全清净、如磨亮贝壳般的梵行，这不容易。我何不剃除须发，穿上袈裟衣，从在家走向无家生活而出家呢？’后来，他舍弃或多或少的财富，舍弃或多或少的亲属圈，剃除须发，穿上袈裟衣，从在家走向无家生活而出家。他这样出家后，具足了比丘们的学处和共通的生活方式，舍弃杀生，远离杀生，放下刀杖，有惭愧心，具足慈悲，利益安乐一切众生而住。”）

（“他舍弃不与取，远离不与取，只接受别人给与的，期待别人给与的。他以清净无盗之心安住。”）

（“他舍弃非梵行，修持梵行，远离俗事，戒绝淫欲。”）

（“他舍弃妄语，远离妄语，说真实语，信守真实，诚实可靠，不欺骗世人。”）

（“他舍弃离间语，远离离间语；不把这里听到的拿到那里去说，以离间这些人；也不把那里听到的拿到这里来说，以离间那些人。像这样，他调和已分裂的，或促进已和合的，喜爱和合，乐于和合，欢喜和合，说促进和合的话语。”）

（“他舍弃粗恶语，远离粗恶语。他说的话柔和、悦耳、可爱、感人、高雅、令众人喜爱、令众人愉悦，他说这样的话语。”）

（“他舍弃杂秽语，远离杂秽语，适时语、真实语、义利语、法语、律语，他说的话有价值，在适当的时候说，有理有据，有节制，符合义理。”）

（“他远离对种子和植物的损害。他一日一食，夜晚不食，远离非时食。他远离观看跳舞、歌唱、音乐、表演。他远离佩戴花鬘、涂抹香料、使用化妆品和装饰品。他远离高床、大床。他远离接受金银。他远离接受生谷。他远离接受生肉。他远离接受妇女和少女。他远离接受奴仆和婢女。他远离接受山羊和绵羊。他远离接受鸡和猪。他远离接受大象、牛、马和骡子。他远离接受田地和房产。他远离充当使者和联络。他远离买卖。他远离使用欺诈的秤、砝码和尺。他远离贿赂、欺骗、诈骗和不正当行为。他远离砍伐、杀害、捆绑、抢劫、掠夺和暴力行为。”）

（“他对维持身体所需的衣物和维持肚腹所需的食物感到满足。无论他去哪里，都只带着必需品。就像有翅膀的鸟，无论飞到哪里，都只带着自己的翅膀；同样地，比丘对维持身体所需的衣物和维持肚腹所需的食物感到满足。无论他去哪里，都只带着必需品。他具足这圣洁的戒蕴，于内体验无过失之乐。”）

（419. “他眼见色时，不取相，不取随相。因为如果他放纵眼根，贪婪、忧愁等邪恶不善法就会侵入，所以他致力于防护眼根，守护眼根，达到眼根的律仪。耳闻声时……鼻嗅香时……舌尝味时……身触所触时……意知法时，不取相，不取随相。因为如果他放纵意根，贪婪、忧愁等邪恶不善法就会侵入，所以他致力于防护意根，守护意根，达到意根的律仪。他具足这圣洁的根律仪，于内体验无扰之乐。”）

（“他在前进、返回时保持正知；在观看、环顾时保持正知；在屈、伸（肢体）时保持正知；在持僧伽梨衣、钵、衣时保持正知；在食、饮、嚼、尝时保持正知；在大小便时保持正知；在行、住、坐、卧、醒、语、默时保持正知。”）

（“他具足这圣洁的戒蕴，（具足这圣洁的知足），具足这圣洁的根律仪，具足这圣洁的正念正知，前往僻静的住处：森林、树下、山岳、峡谷、山洞、墓地、丛林深处、露天之地、草堆。他乞食后，吃完饭回来，结跏趺坐，身正直，置念于面前。他舍弃世间的贪欲，以离贪之心安住，从贪欲中净化自心；舍弃瞋恚与恶意，以无瞋之心安住，慈悲利益一切众生，从瞋恚与恶意中净化自心；舍弃昏沉睡眠，以离昏沉睡眠之心安住，保持光明想，具念正知，从昏沉睡眠中净化自心；舍弃掉举追悔，以不掉举之心安住，内心寂静，从掉举追悔中净化自心；舍弃疑惑，以超越疑惑之心安住，对善法不再犹豫，从疑惑中净化自心。”）

（“他舍弃这五种盖障——心的染污、令慧软弱者，远离欲乐，远离不善法，进入并安住于具有寻、具有伺、由远离所生、有喜有乐的初禅。平息寻与伺，内心宁静，心专一，进入并安住于无寻、无伺、由定所生、有喜有乐的二禅。离喜故，安住于舍，具念正知，以身感受乐——圣者们宣说：‘舍、念、乐住’——进入并安住于三禅。舍乐舍苦故，以及先前喜忧已灭没故，进入并安住于不苦不乐、舍念清净的四禅。”）

（420. “当他的心像这样得定、清净、洁白、无秽、离垢、柔软、堪能、稳固、不动时，他引导、倾向心于宿命通智。他回忆起种种宿世生命，即：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、一百生、一千生、十万生，许多坏劫、许多成劫、许多成坏劫：‘在某处我曾是如此姓名、如此种姓、如此相貌、食如此食物、感受如此苦乐、寿量如此；从那里死后，生到某处；在那里我又曾是如此姓名、如此种姓、如此相貌、食如此食物、感受如此苦乐、寿量如此；从那里死后，生到此处。’像这样，他回忆起种种宿世生命，细节详明，特征清晰。”）

（“当他的心像这样得定、清净、洁白、无秽、离垢、柔软、堪能、稳固、不动时，他引导、倾向心于众生生死智。他以清净、超越人眼的天眼，看见众生死时生时，低劣、高贵、美貌、丑陋、善趣、恶趣，随其业而受生，了知：‘这些众生，具足身恶行…（略）…诽谤圣者，持邪见，行邪见业，他们身坏命终后，往生于恶处、恶趣、堕处、地狱。而这些众生，具足身善行…（略）…不诽谤圣者，持正见，行正见业，他们身坏命终后，往生于善趣、天界。’像这样，他以清净、超越人眼的天眼，看见众生死时生时，低劣、高贵、美貌、丑陋、善趣、恶趣，随其业而受生，了知众生。”）

（“当他的心像这样得定、清净、洁白、无秽、离垢、柔软、堪能、稳固、不动时，他引导、倾向心于漏尽智。他如实了知：‘这是苦’，如实了知：‘这是苦的集起’，如实了知：‘这是苦的灭尽’，如实了知：‘这是导向苦灭尽的道路’；如实了知：‘这些是漏’，如实了知：‘这是漏的集起’，如实了知：‘这是漏的灭尽’，如实了知：‘这是导向漏灭尽的道路’。这样知道、这样看见的他，心从欲漏中解脱出来，心从有漏中解脱出来，心从无明漏中解脱出来。在解脱中生起‘已解脱’的智。他了知：‘生死已尽，梵行已立，所作已办，不受后有。’”）

（“婆罗门！这被称为既不折磨自己、不从事折磨自己修行，也不折磨他人、不从事折磨他人行为的人。他不折磨自己，不折磨他人，就在当下生命中，住于无欲、达到寂灭、清凉、感受安乐、如同梵天一般安住。”）

（421. 听到这番话后，瞿哆牟伽婆罗门对尊者优陀那说：“太好了！尊者优陀那！太好了！尊者优陀那！就像扶起跌倒的人，揭开遮蔽的东西，给迷路的人指明方向，在黑暗中举起油灯让有眼睛的人能看见东西一样——尊者优陀那以种种方式阐明了法。我现在皈依尊者优陀那、皈依法、皈依比丘僧团。愿尊者优陀那接受我为优婆塞，从今日起，终生皈依。”

“婆罗门！请不要皈依我。你应当皈依我所皈依的那位世尊。”

“尊者优陀那！那么，那位阿罗汉、正等正觉者、世尊乔达摩现在住在哪里呢？”

“婆罗门！那位阿罗汉、正等正觉者、世尊，现在已经般涅槃了。”

“尊者优陀那！如果我们听说那位尊者乔达摩在十由旬之内，我们也会走十由旬去见那位阿罗汉、正等正觉者、尊者乔达摩。尊者优陀那！如果我们听说那位尊者乔达摩在二十由旬…三十由旬…四十由旬…五十由旬之内，我们也会走五十由旬去见那位阿罗汉、正等正觉者、尊者乔达摩。尊者优陀那！即使我们听说那位尊者乔达摩在一百由旬之内，我们也会走一百由旬去见那位阿罗汉、正等正觉者、尊者乔达摩。”

“尊者优陀那！既然那位尊者乔达摩已经般涅槃了，我们就皈依那位已经般涅槃的尊者乔达摩、皈依法、皈依比丘僧团。愿尊者优陀那接受我为优婆塞，从今日起，终生皈依。尊者优陀那！鸯伽国王每天都给我固定的供养，从那里面，我愿意分一份固定的供养给尊者优陀那。”

“婆罗门！那么鸯伽国王每天给你什么固定的供养呢？”

“尊者优陀那！是五百钱。”

“婆罗门！我们（比丘）不适合接受金银。”

“如果尊者优陀那不适合接受，我愿意为尊者优陀那建造一座精舍。”

“婆罗门！如果你想为我建造精舍，就在华氏城为僧团建造一座集会堂吧。”

“尊者优陀那！您这样引导我将布施用于僧团，这更让我感到无比的喜悦和满足。尊者优陀那！我就用这份固定的供养和另一份固定的供养，在华氏城为僧团建造一座集会堂。”

于是，瞿哆牟伽婆罗门就用那份固定的供养和另一份固定的供养，在华氏城为僧团建造了一座集会堂。这座集会堂现在被称为‘瞿哆牟伽堂’。

瞿哆牟伽经第四讲竟。

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《2》Majjhimapaṇṇāsapāḷi 中分五十经篇 (MN 51-100, 1-486)/5. Brāhmaṇavagga 婆罗门品 (MN 91-100, 383-486)”

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【经名】 5.5 Caṅkīsutta 商伽经 (MN 95, 422-435)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Caṅkīsuttaṃ

422. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena opāsādaṃ nāma kosalānaṃ brāhmaṇagāmo tadavasari. Tatra sudaṃ bhagavā opāsāde viharati uttarena opāsādaṃ devavane sālavane. Tena kho pana samayena caṅkī brāhmaṇo opāsādaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā pasenadinā kosalena dinnaṃ rājadāyaṃ brahmadeyyaṃ. Assosuṃ kho opāsādakā brāhmaṇagahapatikā – “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ opāsādaṃ anuppatto, opāsāde viharati uttarena opāsādaṃ devavane sālavane. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī”ti.

423. Atha kho opāsādakā brāhmaṇagahapatikā opāsādā nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena devavanaṃ sālavanaṃ. Tena kho pana samayena caṅkī brāhmaṇo uparipāsāde divāseyyaṃ upagato. Addasā kho caṅkī brāhmaṇo opāsādake brāhmaṇagahapatike opāsādā nikkhamitvā saṅghasaṅghī gaṇībhūte uttarena mukhaṃ yena devavanaṃ sālavanaṃ tenupasaṅkamante. Disvā khattaṃ āmantesi – “kiṃ nu kho, bho khatte, opāsādakā brāhmaṇagahapatikā opāsādā nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena devavanaṃ sālavanan”ti? “Atthi, bho caṅkī, samaṇo gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ opāsādaṃ anuppatto, opāsāde viharati uttarena opāsādaṃ devavane sālavane. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Tamete bhavantaṃ gotamaṃ dassanāya gacchantī”ti. “Tena hi, bho khatte, yena opāsādakā brāhmaṇagahapatikā tenupasaṅkama; upasaṅkamitvā opāsādake brāhmaṇagahapatike evaṃ vadehi – ‘caṅkī, bho, brāhmaṇo evamāha – āgamentu kira bhonto, caṅkīpi brāhmaṇo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī’”ti. “Evaṃ, bho”ti kho so khatto caṅkissa brāhmaṇassa paṭissutvā yena opāsādakā brāhmaṇagahapatikā tenupasaṅkami; upasaṅkamitvā opāsādake brāhmaṇagahapatike etadavoca – “caṅkī, bho, brāhmaṇo evamāha – ‘āgamentu kira bhonto, caṅkīpi brāhmaṇo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī’”ti.

424. Tena kho pana samayena nānāverajjakānaṃ brāhmaṇānaṃ pañcamattāni brāhmaṇasatāni opāsāde paṭivasanti kenacideva karaṇīyena. Assosuṃ kho te brāhmaṇā – “caṅkī kira brāhmaṇo samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī”ti. Atha kho te brāhmaṇā yena caṅkī brāhmaṇo tenupasaṅkamiṃsu; upasaṅkamitvā caṅkiṃ brāhmaṇaṃ etadavocuṃ – “saccaṃ kira bhavaṃ caṅkī samaṇaṃ gotamaṃ dassanāya upasaṅkamissatī”ti? “Evaṃ kho me, bho, hoti – ‘ahaṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamissāmī’”ti. “Mā bhavaṃ caṅkī samaṇaṃ gotamaṃ dassanāya upasaṅkami. Na arahati bhavaṃ caṅkī samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ; samaṇotveva gotamo arahati bhavantaṃ caṅkiṃ dassanāya upasaṅkamituṃ. Bhavañhi caṅkī ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Yampi bhavaṃ caṅkī ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati bhavaṃ caṅkī samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ; samaṇotveva gotamo arahati bhavantaṃ caṅkiṃ dassanāya upasaṅkamituṃ. Bhavañhi caṅkī aḍḍho mahaddhano mahābhogo…pe… bhavañhi caṅkī tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo…pe… bhavañhi caṅkī abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī [brahmavaccasī (sī. pī.)] akhuddāvakāso dassanāya…pe… bhavañhi caṅkī sīlavā vuddhasīlī vuddhasīlena samannāgato…pe… bhavañhi caṅkī kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā…pe… bhavañhi caṅkī bahūnaṃ ācariyapācariyo, tīṇi māṇavakasatāni mante vāceti…pe… bhavañhi caṅkī rañño pasenadissa kosalassa sakkato garukato mānito pūjito apacito…pe… bhavañhi caṅkī brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito…pe… bhavañhi caṅkī opāsādaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā pasenadinā kosalena dinnaṃ rājadāyaṃ brahmadeyyaṃ. Yampi bhavaṃ caṅkī opāsādaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā pasenadinā kosalena dinnaṃ rājadāyaṃ brahmadeyyaṃ, imināpaṅgena na arahati bhavaṃ caṅkī samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ; samaṇotveva gotamo arahati bhavantaṃ caṅkiṃ dassanāya upasaṅkamitun”ti.

425. Evaṃ vutte, caṅkī brāhmaṇo te brāhmaṇe etadavoca – “tena hi, bho, mamapi suṇātha, yathā mayameva arahāma taṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamituṃ; natveva arahati so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ. Samaṇo khalu, bho, gotamo ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Yampi, bho, samaṇo gotamo ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ; atha kho mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamituṃ [ettha dī. ni. 1.304 aññampi guṇapadaṃ dissati]. Samaṇo khalu, bho, gotamo pahūtaṃ hiraññasuvaṇṇaṃ ohāya pabbajito bhūmigatañca vehāsaṭṭhañca…pe… samaṇo khalu, bho, gotamo daharova samāno yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā agārasmā anagāriyaṃ pabbajito…pe… samaṇo khalu, bho, gotamo akāmakānaṃ mātāpitūnaṃ assumukhānaṃ rudantānaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito…pe… samaṇo khalu, bho, gotamo abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya…pe… samaṇo khalu, bho, gotamo sīlavā ariyasīlī kusalasīlī kusalena sīlena samannāgato…pe… samaṇo khalu, bho, gotamo kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā…pe… samaṇo khalu, bho, gotamo bahūnaṃ ācariyapācariyo…pe… samaṇo khalu, bho, gotamo khīṇakāmarāgo vigatacāpallo…pe… samaṇo khalu, bho, gotamo kammavādī kiriyavādī apāpapurekkhāro brahmaññāya pajāya…pe… samaṇo khalu, bho, gotamo uccā kulā pabbajito asambhinnā khattiyakulā…pe… samaṇo khalu, bho, gotamo aḍḍhā kulā pabbajito mahaddhanā mahābhogā…pe… samaṇaṃ khalu, bho, gotamaṃ tiroraṭṭhā tirojanapadā saṃpucchituṃ āgacchanti…pe… samaṇaṃ khalu, bho, gotamaṃ anekāni devatāsahassāni pāṇehi saraṇaṃ gatāni…pe… samaṇaṃ khalu, bho, gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti…pe… samaṇo khalu, bho, gotamo dvattiṃsamahāpurisalakkhaṇehi samannāgato…pe… [etthāpi dī. ni. 1.304 aññānipi guṇapadānaṃ dissanti] samaṇaṃ khalu, bho, gotamaṃ rājā māgadho seniyo bimbisāro saputtadāro pāṇehi saraṇaṃ gato…pe… samaṇaṃ khalu, bho, gotamaṃ rājā pasenadi kosalo saputtadāro pāṇehi saraṇaṃ gato…pe… samaṇaṃ khalu, bho, gotamaṃ brāhmaṇo pokkharasāti saputtadāro pāṇehi saraṇaṃ gato…pe… samaṇo khalu, bho, gotamo opāsādaṃ anuppatto opāsāde viharati uttarena opāsādaṃ devavane sālavane. Ye kho te samaṇā vā brāhmaṇā vā amhākaṃ gāmakkhettaṃ āgacchanti, atithī no te honti. Atithī kho panamhehi sakkātabbā garukātabbā mānetabbā pūjetabbā. Yampi samaṇo gotamo opāsādaṃ anuppatto opāsāde viharati uttarena opāsādaṃ devavane sālavane, atithimhākaṃ samaṇo gotamo. Atithi kho panamhehi sakkātabbo garukātabbo mānetabbo pūjetabbo. Imināpaṅgena na arahati so bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ; atha kho mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamituṃ. Ettake kho ahaṃ, bho, tassa bhoto gotamassa vaṇṇe pariyāpuṇāmi, no ca kho so bhavaṃ gotamo ettakavaṇṇo; aparimāṇavaṇṇo hi so bhavaṃ gotamo. Ekamekenapi tena [ekamekenapi bho (sī. syā. kaṃ. pī.)] aṅgena samannāgato na arahati, so, bhavaṃ gotamo amhākaṃ dassanāya upasaṅkamituṃ; atha kho mayameva arahāma taṃ bhavantaṃ gotamaṃ dassanāya upasaṅkamitunti. Tena hi, bho, sabbeva mayaṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamissāmā”ti.

426. Atha kho caṅkī brāhmaṇo mahatā brāhmaṇagaṇena saddhiṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Tena kho pana samayena bhagavā vuddhehi vuddhehi brāhmaṇehi saddhiṃ kiñci kiñci kathaṃ sāraṇīyaṃ vītisāretvā nisinno hoti. Tena kho pana samayena kāpaṭiko [kāpaṭhiko (sī. pī.), kāpadiko (syā. kaṃ.)] nāma māṇavo daharo vuttasiro soḷasavassuddesiko jātiyā, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo tassaṃ parisāyaṃ nisinno hoti. So vuddhānaṃ vuddhānaṃ brāhmaṇānaṃ bhagavatā saddhiṃ mantayamānānaṃ antarantarā kathaṃ opāteti. Atha kho bhagavā kāpaṭikaṃ māṇavaṃ apasādeti – “māyasmā bhāradvājo vuddhānaṃ vuddhānaṃ brāhmaṇānaṃ mantayamānānaṃ antarantarā kathaṃ opātetu. Kathāpariyosānaṃ āyasmā bhāradvājo āgametū”ti. Evaṃ vutte, caṅkī brāhmaṇo bhagavantaṃ etadavoca – “mā bhavaṃ gotamo kāpaṭikaṃ māṇavaṃ apasādesi. Kulaputto ca kāpaṭiko māṇavo, bahussuto ca kāpaṭiko māṇavo, paṇḍito ca kāpaṭiko māṇavo, kalyāṇavākkaraṇo ca kāpaṭiko māṇavo, pahoti ca kāpaṭiko māṇavo bhotā gotamena saddhiṃ asmiṃ vacane paṭimantetun”ti. Atha kho bhagavato etadahosi – “addhā kho kāpaṭikassa [etadahosi “kāpaṭikassa (ka.)] māṇavassa tevijjake pāvacane kathā [kathaṃ (sī. ka.), kathaṃ (syā. kaṃ. pī.)] bhavissati. Tathā hi naṃ brāhmaṇā saṃpurekkharontī”ti. Atha kho kāpaṭikassa māṇavassa etadahosi – “yadā me samaṇo gotamo cakkhuṃ upasaṃharissati, athāhaṃ samaṇaṃ gotamaṃ pañhaṃ pucchissāmī”ti. Atha kho bhagavā kāpaṭikassa māṇavassa cetasā cetoparivitakkamaññāya yena kāpaṭiko māṇavo tena cakkhūni upasaṃhāsi.

427. Atha kho kāpaṭikassa māṇavassa etadahosi – “samannāharati kho maṃ samaṇo gotamo. Yaṃnūnāhaṃ samaṇaṃ gotamaṃ pañhaṃ puccheyyan”ti. Atha kho kāpaṭiko māṇavo bhagavantaṃ etadavoca – “yadidaṃ, bho gotama, brāhmaṇānaṃ porāṇaṃ mantapadaṃ itihitihaparamparāya piṭakasampadāya, tattha ca brāhmaṇā ekaṃsena niṭṭhaṃ gacchanti – ‘idameva saccaṃ, moghamaññan’ti. Idha bhavaṃ gotamo kimāhā”ti? “Kiṃ pana, bhāradvāja, atthi koci brāhmaṇānaṃ ekabrāhmaṇopi yo evamāha – ‘ahametaṃ jānāmi, ahametaṃ passāmi. Idameva saccaṃ, moghamaññan’”ti? “No hidaṃ, bho gotama”. “Kiṃ pana, bhāradvāja, atthi koci brāhmaṇānaṃ ekācariyopi, ekācariyapācariyopi, yāva sattamā ācariyamahayugāpi, yo evamāha – ‘ahametaṃ jānāmi, ahametaṃ passāmi. Idameva saccaṃ, moghamaññan’”ti? “No hidaṃ, bho gotama”. “Kiṃ pana, bhāradvāja, yepi te brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti seyyathidaṃ – aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi evamāhaṃsu – ‘mayametaṃ jānāma, mayametaṃ passāma. Idameva saccaṃ, moghamaññan’”ti? “No hidaṃ, bho gotama”.

“Iti kira, bhāradvāja, natthi koci brāhmaṇānaṃ ekabrāhmaṇopi yo evamāha – ‘ahametaṃ jānāmi, ahametaṃ passāmi. Idameva saccaṃ, moghamaññan’ti; natthi koci brāhmaṇānaṃ ekācariyopi ekācariyapācariyopi, yāva sattamā ācariyamahayugāpi, yo evamāha – ‘ahametaṃ jānāmi, ahametaṃ passāmi. Idameva saccaṃ, moghamaññan’ti; yepi te brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti seyyathidaṃ – aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṃsu – ‘mayametaṃ jānāma, mayametaṃ passāma. Idameva saccaṃ, moghamaññan’ti.

428. “Seyyathāpi, bhāradvāja, andhaveṇi paramparāsaṃsattā purimopi na passati majjhimopi na passati pacchimopi na passati; evameva kho, bhāradvāja, andhaveṇūpamaṃ maññe brāhmaṇānaṃ bhāsitaṃ sampajjati – purimopi na passati majjhimopi na passati pacchimopi na passati. Taṃ kiṃ maññasi, bhāradvāja, nanu evaṃ sante brāhmaṇānaṃ amūlikā saddhā sampajjatī”ti? “Na khvettha, bho gotama, brāhmaṇā saddhāyeva payirupāsanti, anussavāpettha brāhmaṇā payirupāsantī”ti. “Pubbeva kho tvaṃ, bhāradvāja, saddhaṃ agamāsi, anussavaṃ idāni vadesi. Pañca kho ime, bhāradvāja, dhammā diṭṭheva dhamme dvedhā vipākā. Katame pañca? Saddhā, ruci, anussavo, ākāraparivitakko, diṭṭhinijjhānakkhanti – ime kho, bhāradvāja, pañca dhammā diṭṭheva dhamme dvedhā vipākā. Api ca, bhāradvāja, susaddahitaṃyeva hoti, tañca hoti rittaṃ tucchaṃ musā; no cepi susaddahitaṃ hoti, tañca hoti bhūtaṃ tacchaṃ anaññathā. Api ca, bhāradvāja, surucitaṃyeva hoti…pe… svānussutaṃyeva hoti…pe… suparivitakkitaṃyeva hoti…pe… sunijjhāyitaṃyeva hoti, tañca hoti rittaṃ tucchaṃ musā; no cepi sunijjhāyitaṃ hoti, tañca hoti bhūtaṃ tacchaṃ anaññathā. Saccamanurakkhatā, bhāradvāja, viññunā purisena nālamettha ekaṃsena niṭṭhaṃ gantuṃ – ‘idameva saccaṃ, moghamaññan’”ti.

429. “Kittāvatā pana, bho gotama, saccānurakkhaṇā hoti, kittāvatā saccamanurakkhati? Saccānurakkhaṇaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti. “Saddhā cepi, bhāradvāja, purisassa hoti; ‘evaṃ me saddhā’ti – iti vadaṃ saccamanurakkhati [evameva sijjhatīti iti vā, taṃ saccamanurakkhati (ka.)], natveva tāva ekaṃsena niṭṭhaṃ gacchati – ‘idameva saccaṃ, moghamaññan’ti ( ) [(ettāvatā kho bhāradvāja saccānurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṃ saccānurakkhaṇaṃ paññāpema, na tveva tāva saccānubodho hoti) (sī. syā. kaṃ. pī.)]. Ruci cepi, bhāradvāja, purisassa hoti…pe… anussavo cepi, bhāradvāja, purisassa hoti…pe… ākāraparivitakko cepi, bhāradvāja, purisassa hoti…pe… diṭṭhinijjhānakkhanti cepi, bhāradvāja, purisassa hoti; ‘evaṃ me diṭṭhinijjhānakkhantī’ti – iti vadaṃ saccamanurakkhati, natveva tāva ekaṃsena niṭṭhaṃ gacchati – ‘idameva saccaṃ, moghamaññan’ti. Ettāvatā kho, bhāradvāja, saccānurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṃ saccānurakkhaṇaṃ paññapema; na tveva tāva saccānubodho hotī”ti.

430. “Ettāvatā, bho gotama, saccānurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṃ saccānurakkhaṇaṃ pekkhāma. Kittāvatā pana, bho gotama, saccānubodho hoti, kittāvatā saccamanubujjhati? Saccānubodhaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti. “Idha [idha kira (syā. kaṃ. ka.)], bhāradvāja, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati. Tamenaṃ gahapati vā gahapatiputto vā upasaṅkamitvā tīsu dhammesu samannesati – lobhanīyesu dhammesu, dosanīyesu dhammesu, mohanīyesu dhammesu. Atthi nu kho imassāyasmato tathārūpā lobhanīyā dhammā yathārūpehi lobhanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya – jānāmīti, apassaṃ vā vadeyya – passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāyāti? Tamenaṃ samannesamāno evaṃ jānāti – ‘natthi kho imassāyasmato tathārūpā lobhanīyā dhammā yathārūpehi lobhanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya – jānāmīti, apassaṃ vā vadeyya – passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāya [dukkhāyāti (sabbattha)]. Tathārūpo [tathā (sī. syā. kaṃ. pī.)] kho panimassāyasmato kāyasamācāro tathārūpo [tathā (sī. syā. kaṃ. pī.)] vacīsamācāro yathā taṃ aluddhassa. Yaṃ kho pana ayamāyasmā dhammaṃ deseti, gambhīro so dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo; na so dhammo sudesiyo luddhenā’”ti.

431. “Yato naṃ samannesamāno visuddhaṃ lobhanīyehi dhammehi samanupassati tato naṃ uttari samannesati dosanīyesu dhammesu. Atthi nu kho imassāyasmato tathārūpā dosanīyā dhammā yathārūpehi dosanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya – jānāmīti, apassaṃ vā vadeyya – passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāyāti? Tamenaṃ samannesamāno evaṃ jānāti – ‘natthi kho imassāyasmato tathārūpā dosanīyā dhammā yathārūpehi dosanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya – jānāmīti, apassaṃ vā vadeyya – passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāya. Tathārūpo kho panimassāyasmato kāyasamācāro tathārūpo vacīsamācāro yathā taṃ aduṭṭhassa. Yaṃ kho pana ayamāyasmā dhammaṃ deseti, gambhīro so dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo; na so dhammo sudesiyo duṭṭhenā’”ti.

432. “Yato naṃ samannesamāno visuddhaṃ dosanīyehi dhammehi samanupassati, tato naṃ uttari samannesati mohanīyesu dhammesu. Atthi nu kho imassāyasmato tathārūpā mohanīyā dhammā yathārūpehi mohanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya – jānāmīti, apassaṃ vā vadeyya – passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāyāti? Tamenaṃ samannesamāno evaṃ jānāti – ‘natthi kho imassāyasmato tathārūpā mohanīyā dhammā yathārūpehi mohanīyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya – jānāmīti, apassaṃ vā vadeyya – passāmīti, paraṃ vā tadatthāya samādapeyya yaṃ paresaṃ assa dīgharattaṃ ahitāya dukkhāya. Tathārūpo kho panimassāyasmato kāyasamācāro tathārūpo vacīsamācāro yathā taṃ amūḷhassa. Yaṃ kho pana ayamāyasmā dhammaṃ deseti, gambhīro so dhammo duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo; na so dhammo sudesiyo mūḷhenā’”ti.

“Yato naṃ samannesamāno visuddhaṃ mohanīyehi dhammehi samanupassati; atha tamhi saddhaṃ niveseti, saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati, payirupāsanto sotaṃ odahati, ohitasoto dhammaṃ suṇāti, sutvā dhammaṃ dhāreti, dhatānaṃ [dhāritānaṃ (ka.)] dhammānaṃ atthaṃ upaparikkhati, atthaṃ upaparikkhato dhammā nijjhānaṃ khamanti, dhammanijjhānakkhantiyā sati chando jāyati, chandajāto ussahati, ussahitvā tuleti, tulayitvā padahati, pahitatto samāno kāyena ceva paramasaccaṃ sacchikaroti paññāya ca naṃ ativijjha passati. Ettāvatā kho, bhāradvāja, saccānubodho hoti, ettāvatā saccamanubujjhati, ettāvatā ca mayaṃ saccānubodhaṃ paññapema; na tveva tāva saccānuppatti hotī”ti.

433. “Ettāvattā, bho gotama, saccānubodho hoti, ettāvatā saccamanubujjhati, ettāvatā ca mayaṃ saccānubodhaṃ pekkhāma. Kittāvatā pana, bho gotama, saccānuppatti hoti, kittāvatā saccamanupāpuṇāti? Saccānuppattiṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti. “Tesaṃye, bhāradvāja, dhammānaṃ āsevanā bhāvanā bahulīkammaṃ saccānuppatti hoti. Ettāvatā kho, bhāradvāja, saccānuppatti hoti, ettāvatā saccamanupāpuṇāti, ettāvatā ca mayaṃ saccānuppattiṃ paññapemā”ti.

434. “Ettāvatā, bho gotama, saccānuppatti hoti, ettāvatā saccamanupāpuṇāti, ettāvatā ca mayaṃ saccānuppattiṃ pekkhāma. Saccānuppattiyā pana, bho gotama, katamo dhammo bahukāro? Saccānuppattiyā bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti. “Saccānuppattiyā kho, bhāradvāja, padhānaṃ bahukāraṃ. No cetaṃ padaheyya, nayidaṃ saccamanupāpuṇeyya. Yasmā ca kho padahati tasmā saccamanupāpuṇāti. Tasmā saccānuppattiyā padhānaṃ bahukāran”ti.

“Padhānassa pana, bho gotama, katamo dhammo bahukāro? Padhānassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti. “Padhānassa kho, bhāradvāja, tulanā bahukārā. No cetaṃ tuleyya, nayidaṃ padaheyya. Yasmā ca kho tuleti tasmā padahati. Tasmā padhānassa tulanā bahukārā”ti.

“Tulanāya pana, bho gotama, katamo dhammo bahukāro? Tulanāya bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti. “Tulanāya kho, bhāradvāja, ussāho bahukāro. No cetaṃ ussaheyya, nayidaṃ tuleyya. Yasmā ca kho ussahati tasmā tuleti. Tasmā tulanāya ussāho bahukāro”ti.

“Ussāhassa pana, bho gotama, katamo dhammo bahukāro? Ussāhassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti. “Ussāhassa kho, bhāradvāja, chando bahukāro. No cetaṃ chando jāyetha, nayidaṃ ussaheyya. Yasmā ca kho chando jāyati tasmā ussahati. Tasmā ussāhassa chando bahukāro”ti.

“Chandassa pana, bho gotama, katamo dhammo bahukāro? Chandassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti. “Chandassa kho, bhāradvāja, dhammanijjhānakkhanti bahukārā. No cete dhammā nijjhānaṃ khameyyuṃ, nayidaṃ chando jāyetha. Yasmā ca kho dhammā nijjhānaṃ khamanti tasmā chando jāyati. Tasmā chandassa dhammanijjhānakkhanti bahukārā”ti.

“Dhammanijjhānakkhantiyā pana, bho gotama, katamo dhammo bahukāro? Dhammanijjhānakkhantiyā bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti. “Dhammanijjhānakkhantiyā kho, bhāradvāja, atthūpaparikkhā bahukārā. No cetaṃ atthaṃ upaparikkheyya, nayidaṃ dhammā nijjhānaṃ khameyyuṃ. Yasmā ca kho atthaṃ upaparikkhati tasmā dhammā nijjhānaṃ khamanti. Tasmā dhammanijjhānakkhantiyā atthūpaparikkhā bahukārā”ti.

“Atthūpaparikkhāya pana, bho gotama, katamo dhammo bahukāro? Atthūpaparikkhāya bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti. “Atthūpaparikkhāya kho, bhāradvāja, dhammadhāraṇā bahukārā. No cetaṃ dhammaṃ dhāreyya, nayidaṃ atthaṃ upaparikkheyya. Yasmā ca kho dhammaṃ dhāreti tasmā atthaṃ upaparikkhati. Tasmā atthūpaparikkhāya dhammadhāraṇā bahukārā”ti.

“Dhammadhāraṇāya pana, bho gotama, katamo dhammo bahukāro? Dhammadhāraṇāya bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti. “Dhammadhāraṇāya kho, bhāradvāja, dhammassavanaṃ bahukāraṃ. No cetaṃ dhammaṃ suṇeyya, nayidaṃ dhammaṃ dhāreyya. Yasmā ca kho dhammaṃ suṇāti tasmā dhammaṃ dhāreti. Tasmā dhammadhāraṇāya dhammassavanaṃ bahukāran”ti.

“Dhammassavanassa pana, bho gotama, katamo dhammo bahukāro? Dhammassavanassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti. “Dhammassavanassa kho, bhāradvāja, sotāvadhānaṃ bahukāraṃ. No cetaṃ sotaṃ odaheyya, nayidaṃ dhammaṃ suṇeyya. Yasmā ca kho sotaṃ odahati tasmā dhammaṃ suṇāti. Tasmā dhammassavanassa sotāvadhānaṃ bahukāran”ti.

“Sotāvadhānassa pana, bho gotama, katamo dhammo bahukāro? Sotāvadhānassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti. “Sotāvadhānassa kho, bhāradvāja, payirupāsanā bahukārā. No cetaṃ payirupāseyya, nayidaṃ sotaṃ odaheyya. Yasmā ca kho payirupāsati tasmā sotaṃ odahati. Tasmā sotāvadhānassa payirupāsanā bahukārā”ti.

“Payirupāsanāya pana, bho gotama, katamo dhammo bahukāro? Payirupāsanāya bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti. “Payirupāsanāya kho, bhāradvāja, upasaṅkamanaṃ bahukāraṃ. No cetaṃ upasaṅkameyya, nayidaṃ payirupāseyya. Yasmā ca kho upasaṅkamati tasmā payirupāsati. Tasmā payirupāsanāya upasaṅkamanaṃ bahukāran”ti.

“Upasaṅkamanassa pana, bho gotama, katamo dhammo bahukāro? Upasaṅkamanassa bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ pucchāmā”ti. “Upasaṅkamanassa kho, bhāradvāja, saddhā bahukārā. No cetaṃ saddhā jāyetha, nayidaṃ upasaṅkameyya. Yasmā ca kho saddhā jāyati tasmā upasaṅkamati. Tasmā upasaṅkamanassa saddhā bahukārā”ti.

435. “Saccānurakkhaṇaṃ mayaṃ bhavantaṃ gotamaṃ apucchimha, saccānurakkhaṇaṃ bhavaṃ gotamo byākāsi; tañca panamhākaṃ ruccati ceva khamati ca tena camha attamanā. Saccānubodhaṃ mayaṃ bhavantaṃ gotamaṃ apucchimha, saccānubodhaṃ bhavaṃ gotamo byākāsi; tañca panamhākaṃ ruccati ceva khamati ca tena camha attamanā. Saccānuppattiṃ mayaṃ bhavantaṃ gotamaṃ apucchimha, saccānuppattiṃ bhavaṃ gotamo byākāsi; tañca panamhākaṃ ruccati ceva khamati ca tena camha attamanā. Saccānuppattiyā bahukāraṃ dhammaṃ mayaṃ bhavantaṃ gotamaṃ apucchimha, saccānuppattiyā bahukāraṃ dhammaṃ bhavaṃ gotamo byākāsi; tañca panamhākaṃ ruccati ceva khamati ca tena camha attamanā. Yaṃyadeva ca mayaṃ bhavantaṃ gotamaṃ apucchimha taṃtadeva bhavaṃ gotamo byākāsi; tañca panamhākaṃ ruccati ceva khamati ca tena camha attamanā. Mayañhi, bho gotama, pubbe evaṃ jānāma – ‘ke ca muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, ke ca dhammassa aññātāro’ti? Ajanesi vata me bhavaṃ gotamo samaṇesu samaṇapemaṃ, samaṇesu samaṇapasādaṃ, samaṇesu samaṇagāravaṃ. Abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.

Caṅkīsuttaṃ niṭṭhitaṃ pañcamaṃ.

☸---------------------------------------------------------------------

第九五 商伽经 Caṅkīsuttaṃ

我是这样听说的。

某一个时候，世尊与大比丘僧团一起在拘萨罗国游化，来到了一个名叫欧巴萨陀的拘萨罗国婆罗门村落。当时，世尊住在欧巴萨陀村北方的天林娑罗树园。那时，有一位名叫商伽的婆罗门，住在欧巴萨陀。这个村落人口众多，牲畜繁盛，草木、水源、谷物丰富，是拘萨罗国王波斯匿赐予的王室领地、净施地。欧巴萨陀的婆罗门和居士们听说了：“确实有位释迦族子，从释迦族出家，名为沙门乔达摩…（与前经类似，此处指在欧巴萨陀）…能见到这样的阿罗汉是多么幸运啊！”当时，欧巴萨陀的婆罗门和居士们成群结队，从欧巴萨陀村出来，向北走去，前往天林娑罗树园。那时，商伽婆罗门正在高楼上午休。商伽婆罗门看见欧巴萨陀的婆罗门和居士们成群结队，从欧巴萨陀村出来向北走去，前往天林娑罗树园。看到后，他叫来守门人问道：“守门人！为什么欧巴萨陀的婆罗门和居士们成群结队，从欧巴萨陀村出来向北走，前往天林娑罗树园呢？”

“贤者商伽！是那位释迦族子，从释迦族出家的沙门乔达摩…（略）…佛陀、世尊。”于是他们正要去拜见那位尊者乔达摩。”

“守门人！既然如此，你到欧巴萨陀村的婆罗门和居士们那里去，到了之后，告诉欧巴萨陀村的婆罗门和居士们：‘各位贤者！商伽婆罗门这样说：‘各位贤者请稍等，商伽婆罗门也想去拜见沙门乔达摩。’'”

“贤者！遵命。”那位守门人应诺了商伽婆罗门后，前往欧巴萨陀村的婆罗门和居士们那里，告诉他们说：“各位贤者！商伽婆罗门这样说：‘各位贤者！请稍等，商伽婆罗门也想去拜见沙门乔达摩。’”当时，大约有五百位来自各国的婆罗门因为某些事务暂住在欧巴萨陀。这些婆罗门听说商伽婆罗门要去拜见沙门乔达摩，于是他们来到商伽婆罗门那里，到了之后，问他说：“贤者商伽！您真的要去拜见沙门乔达摩吗？”

“各位贤者！是的，我也正要去拜见沙门乔达摩。”

“贤者商伽，请不要去拜见沙门乔达摩。贤者商伽您去拜见沙门乔达摩是不合适的；应该是沙门乔达摩前来拜见贤者商伽才对。贤者商伽您父母双方出身高贵，血统纯正，上溯七代祖先，无可指责，不因种姓而被诟病。正因为贤者商伽您父母双方出身高贵…（略）…不因种姓而被诟病，基于这一点，贤者商伽您去拜见沙门乔达摩是不合适的，应该是沙门乔达摩前来拜见贤者商伽才更合适。贤者商伽您确实富有，拥有大财富、大资具。（略）贤者商伽您通晓三吠陀，以及词源学、祭祀仪轨、音韵学和第五个（分支）的古史传说；您精通语言文字和语法格律，通达顺世论（自然哲学）和大人相学。（略）贤者商伽您确实相貌堂堂，仪表庄严，令人愉悦，具足最美妙的色身，肤色高贵，威仪庄重，没有丝毫卑下之态。（略）贤者商伽您确实持戒，是年高德劭的长者，具足长老的戒行。（略）贤者商伽您确实言语善巧，措辞优雅，谈吐流畅，清晰无误，能够善巧地开示义理。（略）贤者商伽您确实是许多人的老师和老师的老师，教授三百位年轻婆罗门学习圣典。（略）贤者商伽您确实受到拘萨罗国王波斯匿的恭敬、尊重、崇拜、供养、敬重。（略）贤者商伽您确实受到婆罗门波卡拉萨帝的恭敬、尊重、崇拜、供养、敬重。（略）贤者商伽您居住在欧巴萨陀，这里人口众多，牲畜繁盛，草木、水源、谷物丰富，是拘萨罗国王波斯匿赐予的王室领地、净施地。正因为贤者商伽您居住在欧巴萨陀…（略）…基于这一点，贤者商伽您去拜见沙门乔达摩是不合适的，应该是沙门乔达摩前来拜见贤者商伽才对。”

听到这番话，婆罗门商伽对那些婆罗门说：“各位贤者！那么也请听我说，为什么应该是我去拜见那位尊者乔达摩，而不是那位尊者乔达摩前来拜见我。各位贤者！沙门乔达摩确实是父母双方出身高贵，血统纯正，上溯七代祖先，无可指责，不因种姓而被诟病。各位贤者！正因为沙门乔达摩父母双方出身高贵…（略）…不因种姓而被诟病，基于这一点，那位世尊乔达摩前来拜见我是不合适的，而应该是我去拜见那位尊者乔达摩才对。各位贤者！沙门乔达摩确实是舍弃了大量埋藏在地里和堆积在地上的金银而出家。（略）沙门乔达摩确实是在年少、青春焕发、黑发、拥有美好青春、人生初期之时，从在家走向无家生活而出家。（略）沙门乔达摩确实是在父母不愿意、泪流满面、哭泣着的情况下，剃除须发，穿上袈裟衣，从在家走向无家生活而出家。（略）沙门乔达摩确实相貌堂堂，仪表庄严，令人愉悦，具足最美妙的色身，肤色高贵，威仪庄重，没有丝毫卑下之态。（略）沙门乔达摩确实持戒，具足圣者的戒行，具足善的戒行。（略）沙门乔达摩确实言语善巧，措辞优雅，谈吐流畅，清晰无误，能够善巧地开示义理。（略）沙门乔达摩确实是许多人的老师和老师的老师。（略）沙门乔达摩确实已断尽欲贪，远离了轻浮躁动。（略）沙门乔达摩确实宣说业力与果报，引导婆罗门民众向善离恶。（略）沙门乔达摩确实出身于高贵的家族，是未曾混杂的刹帝利家族出身。（略）沙门乔达摩确实出身于富裕的家族，是大财富、大资具之家出身。（略）确实有从其他国家、其他地区的人们前来向沙门乔达摩请教。（略）确实有成千上万的天神终生皈依了沙门乔达摩。（略）各位贤者！沙门乔达摩确实有这样的美名远扬：‘那位世尊是阿罗汉、正等正觉、明行具足、善逝、世间解、无上士、调御丈夫、天人师、佛陀、世尊。’（略）各位贤者！沙门乔达摩确实具足三十二大人相。（略）摩揭陀国国王斯尼耶·频毗娑罗及其家属都终生皈依了沙门乔达摩。（略）拘萨罗国国王波斯匿及其家属都终生皈依了沙门乔达摩。（略）婆罗门波卡拉萨帝及其家属都终生皈依了沙门乔达摩。（略）沙门乔达摩确实已经到达欧巴萨陀村，住在欧巴萨陀村北方的天林娑罗树园。凡是来到我们村落范围的沙门或婆罗门，他们都是我们的客人。对于客人，我们应当恭敬、尊重、崇拜、供养。各位贤者！沙门乔达摩到达欧巴萨陀村，住在欧巴萨陀村北方的天林娑罗树园，沙门乔达摩是我们的客人，对于客人我们应当恭敬、尊重、崇拜、供养。基于这一点，那位世尊乔达摩前来拜见我是不合适的，而应该是我去拜见那位尊者乔达摩才对。各位贤者！我所知道的对那位尊者乔达摩的赞誉仅有这些，然而那位尊者乔达摩的功德并非仅止于此，那位尊者乔达摩有无量的功德值得赞誉。各位贤者！仅凭其中任何一项，都足以说明那位尊者乔达摩前来拜见我是不合适的，而应该是我去拜见那位尊者乔达摩才对。所以，各位贤者！我们所有人都应该去拜见沙门乔达摩。”

于是，商伽婆罗门与大群婆罗门一起，来到世尊那里。到了之后，向世尊问候，交谈了吉祥和问候的话语后，坐在一边。那时世尊正与年长的婆罗门们相互交谈问候后坐着。那时，有一位名叫伽巴提迦的年轻婆罗门，年纪轻，剃了发，大约十六岁，通晓三吠陀，以及词源学、祭祀仪轨、音韵学和第五个（分支）的古史传说；他精通语言文字和语法格律，通达顺世论（自然哲学）和大人相学。他当时也坐在那个集会中。当年长的婆罗门们与世尊交谈时，他不时地插话。于是世尊制止伽巴提迦年轻婆罗门说：“具寿婆罗堕阇！当年长的婆罗门们交谈时，请不要插话。具寿婆罗堕阇请等待谈话结束。”听到这话，商伽婆罗门对世尊说：“尊者乔达摩！请不要制止伽巴提迦年轻婆罗门。伽巴提迦年轻婆罗门是良家子弟，博学多闻，是位言谈善巧的贤者，尊者乔达摩可以在这个问题上与他讨论。”这时世尊心想：“看来伽巴提迦年轻婆罗门在三吠陀的教义方面一定有所见解，怪不得婆罗门们都推崇他。”这时伽巴提迦年轻婆罗门心想：“等沙门乔达摩目光转向我的时候，我就向沙门乔达摩提问。”于是世尊以心了知伽巴提迦年轻婆罗门的心念，便将目光转向伽巴提迦年轻婆罗门。

这时伽巴提迦年轻婆罗门心想：“沙门乔达摩正在注意我。我何不向沙门乔达摩提问呢？”于是伽巴提迦年轻婆罗门对世尊说：“尊者乔达摩！关于婆罗门自古流传、代代相承、依据圣典所记载的咒语（或教义），婆罗门们都一致认定：‘唯此是真实，其他皆虚妄。’对于这一点，尊者乔达摩有何看法？”

“婆罗堕阇！在婆罗门当中，可曾有任何一位婆罗门这样说：‘我亲知此，我亲见此。唯此是真实，其他皆虚妄’吗？” “没有，尊者乔达摩。”

“婆罗堕阇！那么，在婆罗门当中，可曾有任何一位老师，或老师的老师，乃至上溯七代的祖师这样说：‘我亲知此，我亲见此。唯此是真实，其他皆虚妄’吗？” “没有，尊者乔达摩。”

“婆罗堕阇！那么，那些婆罗门的古代仙人，那些创造咒语、流传咒语者——现在的婆罗门们所歌咏、讲述、汇编的古代咒语就是源自他们——例如：阿吒迦、婆摩迦、婆摩提婆、毗奢蜜多罗、阎摩德agni、鸯耆罗、婆罗堕阇、婆悉吒、迦叶、婆利古，他们可曾这样说过：‘我们亲知此，我们亲见此。唯此是真实，其他皆虚妄’吗？” “没有，尊者乔达摩。”

“如此说来，婆罗堕阇！婆罗门中没有任何一位婆罗门说：‘我亲知此，我亲见此。唯此是真实，其他皆虚妄’；婆罗门中没有任何一位老师，或老师的老师，乃至上溯七代的祖师说：‘我亲知此，我亲见此。唯此是真实，其他皆虚妄’；那些婆罗门的古代仙人，那些创造咒语、流传咒语者——现在的婆罗门们所歌咏、讲述、汇编的古代咒语就是源自他们——例如：阿吒迦、婆摩迦、婆摩提婆、毗奢蜜多罗、阎摩德agni、鸯耆罗、婆罗堕阇、婆悉吒、迦叶、婆利古，他们也没有这样说过：‘我们亲知此，我们亲见此。唯此是真实，其他皆虚妄’。”

“婆罗堕阇！就像一队盲人，一个拉着一个往前走，最前面的看不见，中间的看不见，最后面的也看不见；同样地，婆罗堕阇！我认为婆罗门所说的话就像这队盲人一样——最先说的没看见，中间传的没看见，最后听的也没看见。婆罗堕阇！你怎么认为？如此一来，婆罗门的信仰难道不是没有根据的吗？”

“尊者乔达摩！在这方面，婆罗门们不仅仅是凭信仰去信奉，他们也是依据传承来信奉的。”

“婆罗堕阇！你先前依据的是信仰，现在又说是依据传承。婆罗堕阇！有这五种法，在现世有两种可能的结果。哪五种呢？信仰、喜好、传承听闻、基于表象的推测、经过审虑后接受的见解——婆罗堕阇！这五种法，在现世有两种可能的（不同）结果。再说，婆罗堕阇！即使是深信不疑的事物，也可能是空洞、虚假、错误的；即使不是深信不疑的事物，也可能是真实、确切、无误的。再说，婆罗堕阇！即使是非常喜爱的事物…（略）…即使是传承听闻来的事物…（略）…即使是经过仔细推测的事物…（略）…即使是经过审虑后接受的见解，也可能是空洞、虚假、错误的；即使没有经过审虑接受，也可能是真实、确切、无误的。婆罗堕阇！一个护持真理的智者，不应就此完全断定：‘唯此是真实，其他皆虚妄’。”

“那么，尊者乔达摩！怎样才算是护持真理呢？怎样才算是护持真理呢？我们向尊者乔达摩请教真理的护持。”

“婆罗堕阇！如果一个人有信仰，他说：‘这是我的信仰’——这样说，他是在护持真理，但他尚未能完全断定：‘唯此是真实，其他皆虚妄’。（婆罗堕阇！如此就是护持真理，如此就是护持真理，我们如此教导护持真理，但这还不是对真理的了悟。）如果一个人有喜好…（略）…如果一个人有传承听闻…（略）…如果一个人有基于表象的推测…（略）…如果一个人有经过审虑后接受的见解，他说：‘这是我经过审虑后接受的见解’——这样说，他是在护持真理，但他尚未能完全断定：‘唯此是真实，其他皆虚妄’。婆罗堕阇！如此就是护持真理，如此就是护持真理，我们如此教导护持真理；但这还不是对真理的了悟。”

“尊者乔达摩！如此是护持真理，如此是护持真理，我们明白了什么是护持真理。那么，尊者乔达摩！怎样才算是了悟真理呢？怎样才能了悟真理呢？我们向尊者乔达摩请教真理的了悟。”

“婆罗堕阇！这里，有一位比丘依止某个村庄或市镇而住。一位居士或居士子前去拜访他，从三个方面来考察他——关于贪欲的法、关于瞋恚的法、关于愚痴的法：‘这位具寿心中是否存在那样一些与贪欲相关的法，使得他心被这些贪欲法所控制，而会不知道却说知道，没看见却说看见，或者为了那个目的而教唆他人去做那些会导致他人长夜不利益和痛苦的事情呢？’考察他的人这样了知：‘这位具寿心中没有那样一些与贪欲相关的法，使得他心被这些贪欲法所控制，而会不知道却说知道，没看见却说看见，或者为了那个目的而教唆他人去做那些会导致他人长夜不利益和痛苦的事情。这位具寿的身行和语行，确实是无贪者的行为。而且，这位具寿所教导的法，是甚深、难见、难悟、寂静、殊妙、非逻辑推理所能及、微细、唯智者能了知的法；这样的法，不是一个贪婪的人能够轻易宣说的。’”

“当考察他的人发现他在与贪欲相关的法上是清净的，就进一步考察他关于瞋恚的法：‘这位具寿心中是否存在那样一些与瞋恚相关的法，使得他心被这些瞋恚法所控制，而会不知道却说知道，没看见却说看见，或者为了那个目的而教唆他人去做那些会导致他人长夜不利益和痛苦的事情呢？’考察他的人这样了知：‘这位具寿心中没有那样一些与瞋恚相关的法…（略）…这位具寿的身行和语行，确实是无瞋者的行为。而且，这位具寿所教导的法，是甚深、难见…（略）…这样的法，不是一个心怀瞋恚的人能够轻易宣说的。’”

“当考察他的人发现他在与瞋恚相关的法上是清净的，就进一步考察他关于愚痴的法：‘这位具寿心中是否存在那样一些与愚痴相关的法，使得他心被这些愚痴法所控制，而会不知道却说知道，没看见却说看见，或者为了那个目的而教唆他人去做那些会导致他人长夜不利益和痛苦的事情呢？’考察他的人这样了知：‘这位具寿心中没有那样一些与愚痴相关的法…（略）…这位具寿的身行和语行，确实是无痴者的行为。而且，这位具寿所教导的法，是甚深、难见…（略）…这样的法，不是一个愚痴的人能够轻易宣说的。’”

“当考察他的人发现他在与愚痴相关的法上是清净的；那时，他便对这位比丘生起信心，生起信心后便去亲近他，亲近他时便侍奉他，侍奉他时便倾听（法义），倾听后便听闻法，听闻法后便受持法义，对所受持的法义仔细思维其意义，当仔细思维意义时，法便能被审虑、接受，在审虑、接受法之后，欲求便生起，欲求生起后便付出努力，付出努力后便衡量（实践），衡量后便精进修行，以精进之心，他既以身亲证最高真理，也以慧透彻地洞见它。婆罗堕阇！如此就是了悟真理，如此就是了悟真理，我们如此教导了悟真理；但这还不是真理的证得。”

“尊者乔达摩！如此是了悟真理，如此是了悟真理，我们明白了什么是了悟真理。那么，尊者乔达摩！怎样才算是证得真理呢？怎样才能证得真理呢？我们向尊者乔达摩请教真理的证得。”

“婆罗堕阇！对那些（导向解脱的）法加以实践、修习、多次重复地修习，便是真理的证得。婆罗堕阇，如此就是证得真理，如此就是证得真理，我们如此教导证得真理。”

“尊者乔达摩！如此是证得真理，如此是证得真理，我们明白了什么是证得真理。那么，尊者乔达摩！对于证得真理来说，哪一种法最有助益呢？我们向尊者乔达摩请教对证得真理最有助益的法。”

“婆罗堕阇！对于证得真理来说，精进最有助益。如果不精进，就不能证得真理。因为精进，所以能证得真理。因此，精进是对证得真理最有助益的法。”

“那么，尊者乔达摩！对于精进来说，哪一种法最有助益呢？我们向尊者乔达摩请教对精进最有助益的法。”

“婆罗堕阇！对于精进来说，衡量最有助益。如果不衡量，就不会精进。因为衡量，所以精进。因此，衡量是对精进最有助益的法。”

“那么，尊者乔达摩！对于衡量来说，哪一种法最有助益呢？我们向尊者乔达摩请教对衡量最有助益的法。”

“婆罗堕阇！对于衡量来说，努力最有助益。如果不努力，就不会衡量。因为努力，所以衡量。因此，努力是对衡量最有助益的法。”

“那么，尊者乔达摩！对于努力来说，哪一种法最有助益呢？我们向尊者乔达摩请教对努力最有助益的法。”

“婆罗堕阇！对于努力来说，欲求最有助益。如果不生起欲求，就不会努力。因为欲求生起，所以努力。因此，欲求是对努力最有助益的法。”

“那么，尊者乔达摩！对于欲求来说，哪一种法最有助益呢？我们向尊者乔达摩请教对欲求最有助益的法。”

“婆罗堕阇！对于欲求来说，法的审虑接受最有助益。如果法不能被审虑接受，欲求就不会生起。因为法能被审虑接受，所以欲求生起。因此，法的审虑接受是对欲求最有助益的法。”

“那么，尊者乔达摩！对于法的审虑接受来说，哪一种法最有助益呢？我们向尊者乔达摩请教对法的审虑接受最有助益的法。”

“婆罗堕阇！对于法的审虑接受来说，意义的仔细思维最有助益。如果不仔细思维意义，法就不能被审虑接受。因为仔细思维意义，所以法能被审虑接受。因此，意义的仔细思维是对法的审虑接受最有助益的法。”

“那么，尊者乔达摩！对于意义的仔细思维来说，哪一种法最有助益呢？我们向尊者乔达摩请教对意义的仔细思维最有助益的法。”

“婆罗堕阇！对于意义的仔细思维来说，受持法义最有助益。如果不受持法义，就不能仔细思维意义。因为受持法义，所以能仔细思维意义。因此，受持法义是对意义的仔细思维最有助益的法。”

“那么，尊者乔达摩！对于受持法义来说，哪一种法最有助益呢？我们向尊者乔达摩请教对受持法义最有助益的法。”

“婆罗堕阇！对于受持法义来说，听闻法最有助益。如果不听闻法，就不能受持法义。因为听闻法，所以能受持法义。因此，听闻法是对受持法义最有助益的法。”

“那么，尊者乔达摩！对于听闻法来说，哪一种法最有助益呢？我们向尊者乔达摩请教对听闻法最有助益的法。”

“婆罗堕阇！对于听闻法来说，倾听最有助益。如果不倾听，就不能听闻法。因为倾听，所以能听闻法。因此，倾听是对听闻法最有助益的法。”

“那么，尊者乔达摩！对于倾听来说，哪一种法最有助益呢？我们向尊者乔达摩请教对倾听最有助益的法。”

“婆罗堕阇！对于倾听来说，侍奉最有助益。如果不侍奉，就不会倾听。因为侍奉，所以能倾听。因此，侍奉是对倾听最有助益的法。”

“那么，尊者乔达摩！对于侍奉来说，哪一种法最有助益呢？我们向尊者乔达摩请教对侍奉最有助益的法。”

“婆罗堕阇！对于侍奉来说，亲近最有助益。如果不亲近，就不会侍奉。因为亲近，所以能侍奉。因此，亲近是对侍奉最有助益的法。”

“那么，尊者乔达摩！对于亲近来说，哪一种法最有助益呢？我们向尊者乔达摩请教对亲近最有助益的法。”

“婆罗堕阇！对于亲近来说，信心最有助益。如果不生起信心，就不会亲近。因为信心生起，所以能亲近。因此，信心是对亲近最有助益的法。”

“我们向尊者乔达摩请教真理的护持，尊者乔达摩解答了真理的护持；那使我们喜爱、满意，我们因此而心满意足。我们向尊者乔达摩请教真理的了悟，尊者乔达摩解答了真理的了悟；那使我们喜爱、满意，我们因此而心满意足。我们向尊者乔达摩请教真理的证得，尊者乔达摩解答了真理的证得；那使我们喜爱、满意，我们因此而心满意足。我们向尊者乔达摩请教对证得真理最有助益的法，尊者乔达摩解答了对证得真理最有助益的法；那使我们喜爱、满意，我们因此而心满意足。凡是我们向尊者乔达摩请教的任何问题，尊者乔达摩都一一作了回答；那使我们喜爱、满意，我们因此而心满意足。尊者乔达摩！我们以前确实这样认为：‘那些剃光头的沙门、卑贱者、黑皮肤的家伙、从梵天脚下所生的人，算得了什么？又怎么会是了知法的人呢？’然而，尊者乔达摩确实让我对沙门生起了喜爱之心，对沙门生起了清净的信心，对沙门生起了敬意。太好了！尊者乔达摩！太好了！尊者乔达摩！…（略）…愿尊者乔达摩接受我为优婆塞，从今日起，终生皈依。”

商伽经第五讲竟。

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《2》Majjhimapaṇṇāsapāḷi 中分五十经篇 (MN 51-100, 1-486)/5. Brāhmaṇavagga 婆罗门品 (MN 91-100, 383-486)”

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【经名】 5.6 Esukārīsutta 郁瘦歌逻经 (MN 96, 436-444)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Esukārīsuttaṃ

436. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho esukārī brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho esukārī brāhmaṇo bhagavantaṃ etadavoca – “brāhmaṇā, bho gotama, catasso pāricariyā paññapenti – brāhmaṇassa pāricariyaṃ paññapenti, khattiyassa pāricariyaṃ paññapenti, vessassa pāricariyaṃ paññapenti, suddassa pāricariyaṃ paññapenti. Tatridaṃ, bho gotama, brāhmaṇā brāhmaṇassa pāricariyaṃ paññapenti – ‘brāhmaṇo vā brāhmaṇaṃ paricareyya, khattiyo vā brāhmaṇaṃ paricareyya, vesso vā brāhmaṇaṃ paricareyya, suddo vā brāhmaṇaṃ paricareyyā’ti. Idaṃ kho, bho gotama, brāhmaṇā brāhmaṇassa pāricariyaṃ paññapenti. Tatridaṃ, bho gotama, brāhmaṇā khattiyassa pāricariyaṃ paññapenti – ‘khattiyo vā khattiyaṃ paricareyya, vesso vā khattiyaṃ paricareyya, suddo vā khattiyaṃ paricareyyā’ti. Idaṃ kho, bho gotama, brāhmaṇā khattiyassa pāricariyaṃ paññapenti. Tatridaṃ, bho gotama, brāhmaṇā vessassa pāricariyaṃ paññapenti – ‘vesso vā vessaṃ paricareyya, suddo vā vessaṃ paricareyyā’ti. Idaṃ kho, bho gotama, brāhmaṇā vessassa pāricariyaṃ paññapenti. Tatridaṃ, bho gotama, brāhmaṇā suddassa pāricariyaṃ paññapenti – ‘suddova suddaṃ paricareyya. Ko panañño suddaṃ paricarissatī’ti? Idaṃ kho, bho gotama, brāhmaṇā suddassa pāricariyaṃ paññapenti. Brāhmaṇā, bho gotama, imā catasso pāricariyā paññapenti. Idha bhavaṃ gotamo kimāhā”ti?

437. “Kiṃ pana, brāhmaṇa, sabbo loko brāhmaṇānaṃ etadabbhanujānāti – ‘imā catasso pāricariyā paññapentū’”ti [paññapentīti (sī. ka.)]? “No hidaṃ, bho gotama”. “Seyyathāpi, brāhmaṇa, puriso daliddo [daḷiddo (sī. syā. kaṃ. pī.)] assako anāḷhiyo. Tassa akāmassa bilaṃ olaggeyyuṃ – ‘idaṃ te, ambho purisa, maṃsaṃ khāditabbaṃ, mūlañca anuppadātabban’ti. Evameva kho, brāhmaṇa, brāhmaṇā appaṭiññāya tesaṃ samaṇabrāhmaṇānaṃ, atha ca panimā catasso pāricariyā paññapenti. Nāhaṃ, brāhmaṇa, ‘sabbaṃ paricaritabban’ti vadāmi; nāhaṃ, brāhmaṇa, ‘sabbaṃ na paricaritabban’ti vadāmi. Yaṃ hissa, brāhmaṇa, paricarato pāricariyāhetu pāpiyo assa na seyyo, nāhaṃ taṃ ‘paricaritabban’ti vadāmi; yañca khvāssa, brāhmaṇa, paricarato pāricariyāhetu seyyo assa na pāpiyo tamahaṃ ‘paricaritabban’ti vadāmi. Khattiyaṃ cepi, brāhmaṇa, evaṃ puccheyyuṃ – ‘yaṃ vā te paricarato pāricariyāhetu pāpiyo assa na seyyo, yaṃ vā te paricarato pāricariyāhetu seyyo assa na pāpiyo; kamettha paricareyyāsī’ti, khattiyopi hi, brāhmaṇa, sammā byākaramāno evaṃ byākareyya – ‘yañhi me paricarato pāricariyāhetu pāpiyo assa na seyyo, nāhaṃ taṃ paricareyyaṃ; yañca kho me paricarato pāricariyāhetu seyyo assa na pāpiyo tamahaṃ paricareyyan’ti. Brāhmaṇaṃ cepi, brāhmaṇa…pe… vessaṃ cepi, brāhmaṇa…pe… suddaṃ cepi, brāhmaṇa, evaṃ puccheyyuṃ – ‘yaṃ vā te paricarato pāricariyāhetu pāpiyo assa na seyyo, yaṃ vā te paricarato pāricariyāhetu seyyo assa na pāpiyo; kamettha paricareyyāsī’ti, suddopi hi, brāhmaṇa, sammā byākaramāno evaṃ byākareyya – ‘yañhi me paricarato pāricariyāhetu pāpiyo assa na seyyo, nāhaṃ taṃ paricareyyaṃ; yañca kho me paricarato pāricariyāhetu seyyo assa na pāpiyo tamahaṃ paricareyyan’ti. Nāhaṃ, brāhmaṇa, ‘uccākulīnatā seyyaṃso’ti vadāmi, na panāhaṃ, brāhmaṇa, ‘uccākulīnatā pāpiyaṃso’ti vadāmi; nāhaṃ, brāhmaṇa, ‘uḷāravaṇṇatā seyyaṃso’ti vadāmi, na panāhaṃ, brāhmaṇa, ‘uḷāravaṇṇatā pāpiyaṃso’ti vadāmi; nāhaṃ, brāhmaṇa, ‘uḷārabhogatā seyyaṃso’ti vadāmi, na panāhaṃ, brāhmaṇa, ‘uḷārabhogatā pāpiyaṃso’ti vadāmi.

438. “Uccākulīnopi hi, brāhmaṇa, idhekacco pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇāvāco hoti, pharusāvāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhi hoti. Tasmā ‘na uccākulīnatā seyyaṃso’ti vadāmi. Uccākulīnopi hi, brāhmaṇa, idhekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi hoti. Tasmā ‘na uccākulīnatā pāpiyaṃso’ti vadāmi.

439. “Uḷāravaṇṇopi hi, brāhmaṇa…pe… uḷārabhogopi hi, brāhmaṇa, idhekacco pāṇātipātī hoti…pe… micchādiṭṭhi hoti. Tasmā ‘na uḷārabhogatā seyyaṃso’ti vadāmi. Uḷārabhogopi hi, brāhmaṇa, idhekacco pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhi hoti. Tasmā ‘na uḷārabhogatā pāpiyaṃso’ti vadāmi. Nāhaṃ, brāhmaṇa, ‘sabbaṃ paricaritabban’ti vadāmi, na panāhaṃ, brāhmaṇa, ‘sabbaṃ na paricaritabban’ti vadāmi. Yaṃ hissa, brāhmaṇa, paricarato pāricariyāhetu saddhā vaḍḍhati, sīlaṃ vaḍḍhati, sutaṃ vaḍḍhati, cāgo vaḍḍhati, paññā vaḍḍhati, tamahaṃ ‘paricaritabban’ti (vadāmi. Yaṃ hissa, brāhmaṇa, paricarato pāricariyāhetu na saddhā vaḍḍhati, na sīlaṃ vaḍḍhati, na sutaṃ vaḍḍhati, na cāgo vaḍḍhati, na paññā vaḍḍhati, nāhaṃ taṃ ‘paricaritabban’ti) [( ) etthantare pāṭho sī. syā. kaṃ. pī. potthakesu natthi] vadāmī”ti.

440. Evaṃ vutte, esukārī brāhmaṇo bhagavantaṃ etadavoca – “brāhmaṇā, bho gotama, cattāri dhanāni paññapenti – brāhmaṇassa sandhanaṃ paññapenti, khattiyassa sandhanaṃ paññapenti, vessassa sandhanaṃ paññapenti, suddassa sandhanaṃ paññapenti. Tatridaṃ, bho gotama, brāhmaṇā brāhmaṇassa sandhanaṃ paññapenti bhikkhācariyaṃ; bhikkhācariyañca pana brāhmaṇo sandhanaṃ atimaññamāno akiccakārī hoti gopova adinnaṃ ādiyamānoti. Idaṃ kho, bho gotama, brāhmaṇā brāhmaṇassa sandhanaṃ paññapenti. Tatridaṃ, bho gotama, brāhmaṇā khattiyassa sandhanaṃ paññapenti dhanukalāpaṃ; dhanukalāpañca pana khattiyo sandhanaṃ atimaññamāno akiccakārī hoti gopova adinnaṃ ādiyamānoti. Idaṃ kho, bho gotama, brāhmaṇā khattiyassa sandhanaṃ paññapenti. Tatridaṃ, bho gotama, brāhmaṇā vessassa sandhanaṃ paññapenti kasigorakkhaṃ; kasigorakkhañca pana vesso sandhanaṃ atimaññamāno akiccakārī hoti gopova adinnaṃ ādiyamānoti. Idaṃ kho, bho gotama, brāhmaṇā vessassa sandhanaṃ paññapenti. Tatridaṃ, bho gotama, brāhmaṇā suddassa sandhanaṃ paññapenti asitabyābhaṅgiṃ; asitabyābhaṅgiñca pana suddo sandhanaṃ atimaññamāno akiccakārī hoti gopova adinnaṃ ādiyamānoti. Idaṃ kho, bho gotama, brāhmaṇā suddassa sandhanaṃ paññapenti. Brāhmaṇā, bho gotama, imāni cattāri dhanāni paññapenti. Idha bhavaṃ gotamo kimāhā”ti?

441. “Kiṃ pana, brāhmaṇa, sabbo loko brāhmaṇānaṃ etadabbhanujānāti – ‘imāni cattāri dhanāni paññapentū’”ti? “No hidaṃ, bho gotama”. “Seyyathāpi, brāhmaṇa, puriso daliddo assako anāḷhiyo. Tassa akāmassa bilaṃ olaggeyyuṃ – ‘idaṃ te, ambho purisa, maṃsaṃ khāditabbaṃ, mūlañca anuppadātabban’ti. Evameva kho, brāhmaṇa, brāhmaṇā appaṭiññāya tesaṃ samaṇabrāhmaṇānaṃ, atha ca panimāni cattāri dhanāni paññapenti. Ariyaṃ kho ahaṃ, brāhmaṇa, lokuttaraṃ dhammaṃ purisassa sandhanaṃ paññapemi. Porāṇaṃ kho panassa mātāpettikaṃ kulavaṃsaṃ anussarato yattha yattheva attabhāvassa abhinibbatti hoti tena teneva saṅkhyaṃ gacchati. Khattiyakule ce attabhāvassa abhinibbatti hoti ‘khattiyo’tveva saṅkhyaṃ gacchati; brāhmaṇakule ce attabhāvassa abhinibbatti hoti ‘brāhmaṇo’tveva saṅkhyaṃ gacchati; vessakule ce attabhāvassa abhinibbatti hoti ‘vesso’tveva saṅkhyaṃ gacchati; suddakule ce attabhāvassa abhinibbatti hoti ‘suddo’tveva saṅkhyaṃ gacchati. Seyyathāpi, brāhmaṇa, yaṃyadeva paccayaṃ paṭicca aggi jalati tena teneva saṅkhyaṃ gacchati. Kaṭṭhañce paṭicca aggi jalati ‘kaṭṭhaggi’tveva saṅkhyaṃ gacchati; sakalikañce paṭicca aggi jalati ‘sakalikaggi’tveva saṅkhyaṃ gacchati; tiṇañce paṭicca aggi jalati ‘tiṇaggi’tveva saṅkhyaṃ gacchati; gomayañce paṭicca aggi jalati ‘gomayaggi’tveva saṅkhyaṃ gacchati. Evameva kho ahaṃ, brāhmaṇa, ariyaṃ lokuttaraṃ dhammaṃ purisassa sandhanaṃ paññapemi. Porāṇaṃ kho panassa mātāpettikaṃ kulavaṃsaṃ anussarato yattha yattheva attabhāvassa abhinibbatti hoti tena teneva saṅkhyaṃ gacchati.

“Khattiyakule ce attabhāvassa abhinibbatti hoti ‘khattiyo’tveva saṅkhyaṃ gacchati; brāhmaṇakule ce attabhāvassa abhinibbatti hoti ‘brāhmaṇo’tveva saṅkhyaṃ gacchati; vessakule ce attabhāvassa abhinibbatti hoti ‘vesso’tveva saṅkhyaṃ gacchati; suddakule ce attabhāvassa abhinibbatti hoti ‘suddo’tveva saṅkhyaṃ gacchati.

“Khattiyakulā cepi, brāhmaṇa, agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, abrahmacariyā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.

“Brāhmaṇakulā cepi, brāhmaṇa, agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.

“Vessakulā cepi, brāhmaṇa, agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.

“Suddakulā cepi, brāhmaṇa, agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.

442. “Taṃ kiṃ maññasi, brāhmaṇa, brāhmaṇova nu kho pahoti asmiṃ padese averaṃ abyābajjhaṃ mettacittaṃ bhāvetuṃ, no khattiyo no vesso no suddo”ti? “No hidaṃ, bho gotama. Khattiyopi hi, bho gotama, pahoti asmiṃ padese averaṃ abyābajjhaṃ mettacittaṃ bhāvetuṃ; brāhmaṇopi hi, bho gotama… vessopi hi, bho gotama… suddopi hi, bho gotama… sabbepi hi, bho gotama, cattāro vaṇṇā pahonti asmiṃ padese averaṃ abyābajjhaṃ mettacittaṃ bhāvetun”ti. “Evameva kho, brāhmaṇa, khattiyakulā cepi agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.

“Brāhmaṇakulā cepi, brāhmaṇa… vessakulā cepi, brāhmaṇa… suddakulā cepi, brāhmaṇa, agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.

443. “Taṃ kiṃ maññasi, brāhmaṇa, brāhmaṇova nu kho pahoti sottisināniṃ ādāya nadiṃ gantvā rajojallaṃ pavāhetuṃ, no khattiyo no vesso no suddo”ti? “No hidaṃ, bho gotama. Khattiyopi hi, bho gotama, pahoti sottisināniṃ ādāya nadiṃ gantvā rajojallaṃ pavāhetuṃ; brāhmaṇopi hi, bho gotama… vessopi hi, bho gotama … suddopi hi, bho gotama… sabbepi hi, bho gotama, cattāro vaṇṇā pahonti sottisināniṃ ādāya nadiṃ gantvā rajojallaṃ pavāhetun”ti. “Evameva kho, brāhmaṇa, khattiyakulā cepi agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.

“Brāhmaṇakulā cepi, brāhmaṇa… vessakulā cepi, brāhmaṇa… suddakulā cepi, brāhmaṇa, agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.

444. “Taṃ kiṃ maññasi, brāhmaṇa, idha rājā khattiyo muddhāvasitto nānājaccānaṃ purisānaṃ purisasataṃ sannipāteyya – ‘āyantu bhonto ye tattha khattiyakulā brāhmaṇakulā rājaññakulā uppannā sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṃ ādāya aggiṃ abhinibbattentu, tejo pātukarontu; āyantu pana bhonto ye tattha caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannā sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṃ ādāya aggiṃ abhinibbattentu, tejo pātukarontū’”ti?

“Taṃ kiṃ maññasi, brāhmaṇa, yo evaṃ nu kho so khattiyakulā brāhmaṇakulā rājaññakulā uppannehi sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṃ ādāya aggi abhinibbatto tejo pātukato so eva nu khvāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca tena ca sakkā agginā aggikaraṇīyaṃ kātuṃ; yo pana so caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannehi sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṃ ādāya aggi abhinibbatto tejo pātukato svāssa aggi na ceva accimā na ca vaṇṇavā na ca pabhassaro na ca tena sakkā agginā aggikaraṇīyaṃ kātun”ti? “No hidaṃ, bho gotama. Yopi hi so, bho gotama, khattiyakulā brāhmaṇakulā rājaññakulā uppannehi sākassa vā sālassa vā salaḷassa vā candanassa vā padumakassa vā uttarāraṇiṃ ādāya aggi abhinibbatto tejo pātukato svāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca tena ca sakkā agginā aggikaraṇīyaṃ kātuṃ; yopi so caṇḍālakulā nesādakulā venakulā rathakārakulā pukkusakulā uppannehi sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā eraṇḍakaṭṭhassa vā uttarāraṇiṃ ādāya aggi abhinibbatto tejo pātukato svāssa aggi accimā ceva vaṇṇavā ca pabhassaro ca tena ca sakkā agginā aggikaraṇīyaṃ kātuṃ. Sabbopi hi, bho gotama, aggi accimā ceva vaṇṇavā ca pabhassaro ca sabbenapi sakkā agginā aggikaraṇīyaṃ kātun”ti.

“Evameva kho, brāhmaṇa, khattiyakulā cepi agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ. Brāhmaṇakulā cepi, brāhmaṇa… vessakulā cepi, brāhmaṇa… suddakulā cepi, brāhmaṇa, agārasmā anagāriyaṃ pabbajito hoti, so ca tathāgatappaveditaṃ dhammavinayaṃ āgamma pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, abrahmacariyā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi hoti, ārādhako hoti ñāyaṃ dhammaṃ kusalan”ti.

Evaṃ vutte, esukārī brāhmaṇo bhagavantaṃ etadavoca – “abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.

Esukārīsuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

☸---------------------------------------------------------------------

第九六 郁瘦歌逻经 Esukārīsuttaṃ

我是这样听说的。

有一次，世尊住在舍卫城的祇树给孤独园。那时，郁瘦歌逻婆罗门来到世尊那里。到了之后，向世尊问候，相互交谈了问候与值得记忆的话后，坐在一旁。坐在一旁的郁瘦歌逻婆罗门对世尊这样说：“尊敬的乔达摩！婆罗门们制定了四种服务（pāricariyā，服务），即：为婆罗门规定了服务，为刹帝利规定了服务，为吠舍规定了服务，为首陀罗规定了服务。尊敬的乔达摩！在这里，婆罗门们为婆罗门规定服务时说：‘婆罗门可以服务婆罗门，刹帝利可以服务婆罗门，吠舍可以服务婆罗门，首陀罗可以服务婆罗门。’尊敬的乔达摩！这就是婆罗门们为婆罗门规定的服务。尊敬的乔达摩！在这里，婆罗门们为刹帝利规定服务时说：‘刹帝利可以服务刹帝利，吠舍可以服务刹帝利，首陀罗可以服务刹帝利。’尊敬的乔达摩！这就是婆罗门们为刹帝利规定的服务。尊敬的乔达摩！在这里，婆罗门们为吠舍规定服务时说：‘吠舍可以服务吠舍，首陀罗可以服务吠舍。’尊敬的乔达摩！这就是婆罗门们为吠舍规定的服务。尊敬的乔达摩！在这里，婆罗门们为首陀罗规定服务时说：‘只有首陀罗可以服务首陀罗。还有谁会服务首陀罗呢？’尊敬的乔达摩！这就是婆罗门们为首陀罗规定的服务。尊敬的乔达摩！婆罗门们规定了这四种服务。对此，尊敬的乔达摩有什么看法呢？”

“婆罗门！那么，世上所有人都同意婆罗门制定的这四种服务吗？”

“尊敬的乔达摩！并非如此。”

“婆罗门！就好比一个贫穷、一无所有、非常困苦的人，有人硬塞给他一块肉说：‘喂，先生！这块肉你必须吃掉，并且要付钱。’但他并不想要。同样地，婆罗门！婆罗门们不顾其他沙门、婆罗门是否同意，就这样制定了这四种服务。婆罗门！我并不说‘所有人都应该服务’；我也不说‘所有人都不要服务’。婆罗门！如果去服务某人，因为这项服务而导致（自己）变得更坏而不是更好，那么我不说‘应该服务他’。然而，婆罗门！如果去服务某人，因为这项服务而导致（自己）变得更好而不是更坏，那么我说‘应该服务他’。婆罗门！如果这样问刹帝利：‘当你去服务某人时，一种情况是因此变得更坏而不是更好，另一种情况是因此变得更好而不是更坏；你会选择服务哪一种人呢？’婆罗门！刹帝利如果正确地回答，就会这样说：‘如果服务某人会让我变得更坏而不是更好，那么我不会服务他；如果服务某人会让我变得更好而不是更坏，那么我会服务他。’婆罗门！如果这样问婆罗门……（乃至）……吠舍……首陀罗这样问：‘当你去服务某人时，一种情况是因此变得更坏而不是更好，另一种情况是因此变得更好而不是更坏；你会选择服务哪一种人呢？’婆罗门！首陀罗如果正确地回答，就会这样说：‘如果服务某人会让我变得更坏而不是更好，那么我不会服务他；如果服务某人会让我变得更好而不是更坏，那么我会服务他。’婆罗门！我并不说‘出身高贵就是更好’，我也不说‘出身高贵就是更坏’；我并不说‘相貌庄严就是更好’，我也不说‘相貌庄严就是更坏’；我并不说‘财富巨大就是更好’，我也不说‘财富巨大就是更坏’。

婆罗门！在这里，有些出身高贵的人，他却杀生、偷盗、行邪淫、说妄语、说离间语，说粗恶语、说无益语、贪婪、心怀嗔恚、持有邪见，因此我并不说因为出身高贵就更好。婆罗门！在这里，也有出身高贵的人，他远离杀生、远离偷盗、远离邪淫、远离妄语、远离离间语、远离粗恶语、远离无益语、不贪婪、没有嗔恚心、持有正见，因此，我也不说因为出身高贵就更坏。婆罗门！在这里，有些相貌庄严的人……（乃至）……在这里，有些财富巨大的人，他却杀生……持有邪见。所以，我不说（因为相貌庄严或财富巨大）就更好。婆罗门！在这里，也有财富巨大的人，他远离杀生……持有正见。所以，我也不说（因为财富巨大）就更坏。婆罗门！我并不说‘所有人都应该服务’，我也不说‘所有人都不要服务’。婆罗门！如果服务某人时，因为这项服务而使自己的信心增长、戒行增长、听闻（佛法）增长、布施增长、智慧增长，那么我说‘应该服务他’。”

听了这些话，郁瘦歌逻婆罗门对世尊说：“尊敬的乔达摩！婆罗门们还规定了四种（特定的）财富（sandhanaṃ，固有财产/职业）：为婆罗门规定了财富，为刹帝利规定了财富，为吠舍规定了财富，为首陀罗规定了财富。尊敬的乔达摩！这些婆罗门为婆罗门规定的财富就是托钵乞食（bhikkhācariyaṃ）。如果婆罗门轻视托钵乞食这份‘财富’，那么他就做了不该做的事，就像牧人拿了不属于自己的东西一样。尊敬的乔达摩！这就是婆罗门们为婆罗门规定的财富。尊敬的乔达摩！这些婆罗门为刹帝利规定的财富就是弓箭（dhanukalāpaṃ）。如果刹帝利轻视弓箭这份‘财富’，那么他就做了不该做的事，就像牧人拿了不属于自己的东西一样。尊敬的乔达摩！这就是婆罗门们为刹帝利规定的财富。尊敬的乔达摩！这些婆罗门为吠舍规定的财富就是农耕和放牧（kasigorakkhaṃ）。如果吠舍轻视农耕放牧这份‘财富’，那么他就做了不该做的事，就像牧人拿了不属于自己的东西一样。尊敬的乔达摩！这就是婆罗门们为吠舍规定的财富。尊敬的乔达摩！这些婆罗门为首陀罗规定的财富就是镰刀和扁担（asitabyābhaṅgiṃ，指体力劳动工具）。如果首陀罗轻视镰刀扁担这份‘财富’，那么他就做了不该做的事，就像牧人拿了不属于自己的东西一样。尊敬的乔达摩！这就是婆罗门们为首陀罗规定的财富。如今尊敬的乔达摩对此有什么看法呢？”

“婆罗门！那么，所有人都同意婆罗门规定的这些‘财富’吗？”

“尊敬的乔达摩！并非如此。”

“婆罗门！就好比一个贫穷、一无所有、非常困苦的人，有人硬塞给他一块肉说：‘喂，先生！这块肉你必须吃掉，并且要付钱。’但他并不想要。同样地，婆罗门！婆罗门们不顾其他沙门、婆罗门是否同意，就这样规定了这四种‘财富’。婆罗门！我所宣说的圣出世间法，才是属于个人的真正财富。当一个人回想起他父母的家族世系时，无论他出生在哪个地方（自体的生处），他就依据那个身份而被称呼。如果出生在刹帝利家族，就被称为‘刹帝利’。如果出生在婆罗门家族，就被称为‘婆罗门’。如果出生在吠舍家族，就被称为‘吠舍’。如果出生在首陀罗家族，就被称为‘首陀罗’。婆罗门！就好比火依靠不同的燃料燃烧时，就依据那种燃料而被称呼。即：如果依靠木柴燃烧的火，就称为‘木柴火’。如果依靠木片燃烧的火，就称为‘木片火’。如果依靠草燃烧的火，就称为‘草火’。如果依靠牛粪燃烧的火，就称为‘牛粪火’。同样地，婆罗门！我所宣说的圣出世间法，才是属于个人的真正财富。当一个人回想起他父母的家族世系时，无论他出生在哪个地方，他就依据那个身份而被称呼。如果出生在刹帝利家族……（乃至）……如果出生在首陀罗家族，就被称为‘首陀罗’。婆罗门！即使是出身刹帝利家族的人，从在家而出家，过无家的生活，而他依循如来所教导的法与律，远离杀生、远离偷盗、远离非梵行（性行为）、远离妄语、远离离间语、远离粗恶语、远离无益语、不贪婪、没有嗔恚心、持有正见，那么他就是遵循正理、善法的成就者。婆罗门！即使是出身婆罗门家族的人，从在家而出家，过无家的生活，而他依循如来所教导的法与律，远离杀生……持有正见，那么他就是遵循正理、善法的成就者。即使是出身吠舍家族的人，从在家而出家，过无家的生活。而他依循如来所教导的法与律，远离杀生……持有正见，那么他就是遵循正理、善法的成就者。婆罗门！即使是出身首陀罗家族的人，从在家而出家，过无家的生活，而他依循如来所教导的法与律，远离杀生……持有正见，那么他就是遵循正理、善法的成就者。婆罗门！你认为怎样？只有婆罗门才能在这个地方修习没有怨恨、没有嗔恚的慈心；刹帝利、吠舍、首陀罗则不行吗？”

“尊敬的乔达摩！并非如此。尊敬的乔达摩！刹帝利也能在这个地方修习没有怨恨、没有嗔恚的慈心；吠舍也能……首陀罗也能……所有四个种姓都能在这个地方修习没有怨恨、没有嗔恚的慈心。”

“婆罗门！正是如此。即使是出身刹帝利家族的人，从在家而出家而过无家的生活，而他依循如来所教导的法与律，远离杀生……（乃至）……是成就者。婆罗门家族出身的……（乃至）……吠舍家族出身的……（乃至）……首陀罗族出身的……从在家而出家而过无家的生活，而他依循如来所教导的法与律，远离杀生……是成就者。婆罗门！你认为怎样？只有婆罗门才能拿着洗浴用具和澡豆到河里去洗掉身上的污垢；刹帝利、吠舍、首陀罗，则不行吗？”

“尊敬的乔达摩！并非如此。刹帝利也能拿着洗浴用具和澡豆到河里去洗掉污垢；吠舍也能……首陀罗也能……所有四个种姓都能拿着洗浴用具和澡豆到河里去洗掉污垢。”

“婆罗门！正是如此。即使是出身刹帝利家族的人，从在家而出家而过无家的生活，而他依循如来所教导的法与律，远离杀生……是成就者。婆罗门！你认为怎样？假设一位刹帝利灌顶王，召集了出身各种不同背景的一百个人。他对其中出身刹帝利家族、婆罗门家族、王族的人说：‘贤者们！请你们来，拿娑罗树（sākassa）、杉树（sālassa）、松树（salaḷassa）、旃檀树（candanassa）、莲花木（padumakassa）等上等木材做的钻木取火的上钻（uttarāraṇiṃ），钻出火来，生起火光。’他又对其中出身旃陀罗（caṇḍālakulā）家族、猎师（nesādakulā）家族、编苇（竹工，venakulā）家族、车匠（rathakārakulā）家族、补羯娑（清扫，pukkusakulā）家族的人说：‘贤者们！请你们也来，拿狗食槽（sāpānadoṇiyā）、猪食槽（sūkaradoṇiyā）、洗衣盆（rajakadoṇiyā，染工的盆）或蓖麻木（eraṇḍakaṭṭhassa）等木材做的钻木取火的上钻，钻出火来，生起火光。’婆罗门！你认为怎样？是不是只有那些出身刹帝利家族、婆罗门家族、王族的人，用娑罗树等上等木材钻出的火，才有火焰、色泽和光亮，其火才能用来做火需要做的事情；而那些出身旃陀罗家族、猎师家族、编苇家族、车匠家族、补羯娑家族的人，用狗食槽等木材钻出的火，其火就没有火焰、没有色泽、没有光亮，其火不能用来做火需要做的事情呢？”

“尊敬的乔达摩！并非如此。那些出身刹帝利家族、婆罗门家族、王族的人，用娑罗树、杉树、松树、旃檀树、莲花木等上等木材做的上钻钻出的火，生起火光，那火有火焰、色泽和光亮，其火能用来做火需要做的事情；而那些出身旃陀罗家族、猎师家族、编苇家族、车匠家族、补羯娑家族的人，用狗食槽、猪食槽、洗衣盆或蓖麻木等做的上钻钻出的火，生起火光，那火同样也有火焰、色泽和光亮，其火同样也能用来做火需要做的事情。尊敬的乔达摩！所有的火都有火焰、色泽和光亮，所有的火都能用来做火需要做的事情。”

“婆罗门！正是如此。即使是出身刹帝利家族的人，从在家而出家，过无家的生活，而他依循如来所教导的法与律，远离杀生……（乃至）……持有正见，那么他就是遵循正理、善法的成就者。婆罗门！即使是出身婆罗门家族的人……（乃至）……吠舍家族的人……（乃至）……首陀罗家族的人，从在家而出家，过无家的生活，而他依循如来所教导的法与律，远离杀生、远离偷盗、远离非梵行、远离妄语、远离离间语、远离粗恶语、远离无益语、不贪婪、没有嗔恚心、持有正见，那么他就是遵循正理、善法的成就者。”

听了这些话，郁瘦歌逻婆罗门对世尊说：“太好了！尊敬的乔达摩！太好了！尊敬的乔达摩！……（乃至）……尊敬的乔达摩！请接受我为优婆塞（在家男弟子）。从今天起，我终生归依！”

郁瘦歌逻经 第六 终。

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《2》Majjhimapaṇṇāsapāḷi 中分五十经篇 (MN 51-100, 1-486)/5. Brāhmaṇavagga 婆罗门品 (MN 91-100, 383-486)”

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【经名】 5.7 Dhanañjānisutta 陀然经 (MN 97, 445-453)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Dhanañjānisuttaṃ

445. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā sāriputto dakkhiṇāgirismiṃ cārikaṃ carati mahatā bhikkhusaṅghena saddhiṃ. Atha kho aññataro bhikkhu rājagahe vassaṃvuṭṭho [vassaṃvuttho (sī. syā. kaṃ. pī.)] yena dakkhiṇāgiri yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho taṃ bhikkhuṃ āyasmā sāriputto etadavoca – “kaccāvuso, bhagavā arogo ca balavā cā”ti? “Arogo cāvuso, bhagavā balavā cā”ti. “Kacci panāvuso, bhikkhusaṅgho arogo ca balavā cā”ti? “Bhikkhusaṅghopi kho, āvuso, arogo ca balavā cā”ti. “Ettha, āvuso, taṇḍulapālidvārāya dhanañjāni [dhānañjāni (sī. pī.)] nāma brāhmaṇo atthi. Kaccāvuso, dhanañjāni brāhmaṇo arogo ca balavā cā”ti? “Dhanañjānipi kho, āvuso, brāhmaṇo arogo ca balavā cā”ti. “Kacci panāvuso, dhanañjāni brāhmaṇo appamatto”ti? “Kuto panāvuso, dhanañjānissa brāhmaṇassa appamādo? Dhanañjāni, āvuso, brāhmaṇo rājānaṃ nissāya brāhmaṇagahapatike vilumpati, brāhmaṇagahapatike nissāya rājānaṃ vilumpati. Yāpissa bhariyā saddhā saddhakulā ānītā sāpi kālaṅkatā; aññāssa bhariyā assaddhā assaddhakulā ānītā”. “Dussutaṃ vatāvuso, assumha, dussutaṃ vatāvuso, assumha; ye mayaṃ dhanañjāniṃ brāhmaṇaṃ pamattaṃ assumha. Appeva ca nāma mayaṃ kadāci karahaci dhanañjāninā brāhmaṇena saddhiṃ samāgaccheyyāma, appeva nāma siyā kocideva kathāsallāpo”ti?

446. Atha kho āyasmā sāriputto dakkhiṇāgirismiṃ yathābhirantaṃ viharitvā yena rājagahaṃ tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena rājagahaṃ tadavasari. Tatra sudaṃ āyasmā sāriputto rājagahe viharati veḷuvane kalandakanivāpe. Atha kho āyasmā sāriputto pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi. Tena kho pana samayena dhanañjāni brāhmaṇo bahinagare gāvo goṭṭhe duhāpeti. Atha kho āyasmā sāriputto rājagahe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena dhanañjāni brāhmaṇo tenupasaṅkami. Addasā kho dhanañjāni brāhmaṇo āyasmantaṃ sāriputtaṃ dūratova āgacchantaṃ. Disvāna yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sāriputtaṃ etadavoca – “ito, bho sāriputta, payo, pīyataṃ tāva bhattassa kālo bhavissatī”ti. “Alaṃ, brāhmaṇa. Kataṃ me ajja bhattakiccaṃ. Amukasmiṃ me rukkhamūle divāvihāro bhavissati. Tattha āgaccheyyāsī”ti. “Evaṃ, bho”ti kho dhanañjāni brāhmaṇo āyasmato sāriputtassa paccassosi. Atha kho dhanañjāni brāhmaṇo pacchābhattaṃ bhuttapātarāso yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho dhanañjāniṃ brāhmaṇaṃ āyasmā sāriputto etadavoca – “kaccāsi, dhanañjāni, appamatto”ti? “Kuto, bho sāriputta, amhākaṃ appamādo yesaṃ no mātāpitaro posetabbā, puttadāro posetabbo, dāsakammakarā posetabbā, mittāmaccānaṃ mittāmaccakaraṇīyaṃ kātabbaṃ, ñātisālohitānaṃ ñātisālohitakaraṇīyaṃ kātabbaṃ, atithīnaṃ atithikaraṇīyaṃ kātabbaṃ, pubbapetānaṃ pubbapetakaraṇīyaṃ kātabbaṃ, devatānaṃ devatākaraṇīyaṃ kātabbaṃ, rañño rājakaraṇīyaṃ kātabbaṃ, ayampi kāyo pīṇetabbo brūhetabbo”ti?

447. “Taṃ kiṃ maññasi, dhanañjāni, idhekacco mātāpitūnaṃ hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. Labheyya nu kho so ‘ahaṃ kho mātāpitūnaṃ hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, mātāpitaro vā panassa labheyyuṃ ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’”ti? “No hidaṃ, bho sāriputta. Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ”.

“Taṃ kiṃ maññasi, dhanañjāni, idhekacco puttadārassa hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. Labheyya nu kho so ‘ahaṃ kho puttadārassa hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, puttadāro vā panassa labheyya ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi mā naṃ nirayaṃ nirayapālā’”ti? “No hidaṃ, bho sāriputta. Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ”.

“Taṃ kiṃ maññasi, dhanañjāni, idhekacco dāsakammakaraporisassa hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. Labheyya nu kho so ‘ahaṃ kho dāsakammakaraporisassa hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, dāsakammakaraporisā vā panassa labheyyuṃ ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’”ti? “No hidaṃ, bho sāriputta. Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ”.

“Taṃ kiṃ maññasi, dhanañjāni, idhekacco mittāmaccānaṃ hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. Labheyya nu kho so ‘ahaṃ kho mittāmaccānaṃ hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, mittāmaccā vā panassa labheyyuṃ ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’”ti? “No hidaṃ, bho sāriputta. Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ”.

“Taṃ kiṃ maññasi, dhanañjāni, idhekacco ñātisālohitānaṃ hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. Labheyya nu kho so ‘ahaṃ kho ñātisālohitānaṃ hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, ñātisālohitā vā panassa labheyyuṃ ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’”ti? “No hidaṃ, bho sāriputta. Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ”.

“Taṃ kiṃ maññasi, dhanañjāni, idhekacco atithīnaṃ hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. Labheyya nu kho so ‘ahaṃ kho atithīnaṃ hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, atithī vā panassa labheyyuṃ ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’”ti? “No hidaṃ, bho sāriputta. Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ”.

“Taṃ kiṃ maññasi, dhanañjāni, idhekacco pubbapetānaṃ hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. Labheyya nu kho so ‘ahaṃ kho pubbapetānaṃ hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, pubbapetā vā panassa labheyyuṃ ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’”ti? “No hidaṃ, bho sāriputta. Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ”.

“Taṃ kiṃ maññasi, dhanañjāni, idhekacco devatānaṃ hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. Labheyya nu kho so ‘ahaṃ kho devatānaṃ hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, devatā vā panassa labheyyuṃ ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’”ti? “No hidaṃ, bho sāriputta. Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ”.

“Taṃ kiṃ maññasi, dhanañjāni, idhekacco rañño hetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. Labheyya nu kho so ‘ahaṃ kho rañño hetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, rājā vā panassa labheyya ‘eso kho amhākaṃ hetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’”ti? “No hidaṃ, bho sāriputta. Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ”.

“Taṃ kiṃ maññasi, dhanañjāni, idhekacco kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī assa, tamenaṃ adhammacariyāvisamacariyāhetu nirayaṃ nirayapālā upakaḍḍheyyuṃ. Labheyya nu kho so ‘ahaṃ kho kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī ahosiṃ, mā maṃ nirayaṃ nirayapālā’ti, pare vā panassa labheyyuṃ ‘eso kho kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī ahosi, mā naṃ nirayaṃ nirayapālā’”ti? “No hidaṃ, bho sāriputta. Atha kho naṃ vikkandantaṃyeva niraye nirayapālā pakkhipeyyuṃ”.

448. “Taṃ kiṃ maññasi, dhanañjāni, yo vā mātāpitūnaṃ hetu adhammacārī visamacārī assa, yo vā mātāpitūnaṃ hetu dhammacārī samacārī assa; katamaṃ seyyo”ti? “Yo hi, bho sāriputta, mātāpitūnaṃ hetu adhammacārī visamacārī assa, na taṃ seyyo; yo ca kho, bho sāriputta, mātāpitūnaṃ hetu dhammacārī samacārī assa, tadevettha seyyo. Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti. “Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā mātāpitaro ceva posetuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.

“Taṃ kiṃ maññasi, dhanañjāni, yo vā puttadārassa hetu adhammacārī visamacārī assa, yo vā puttadārassa hetu dhammacārī samacārī assa; katamaṃ seyyo”ti? “Yo hi, bho sāriputta, puttadārassa hetu adhammacārī visamacārī assa, na taṃ seyyo; yo ca kho, bho sāriputta, puttadārassa hetu dhammacārī samacārī assa, tadevettha seyyo. Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti. “Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā yehi sakkā puttadārañceva posetuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.

“Taṃ kiṃ maññasi, dhanañjāni, yo vā dāsakammakaraporisassa hetu adhammacārī visamacārī assa, yo vā dāsakammakaraporisassa hetu dhammacārī samacārī assa; katamaṃ seyyo”ti? “Yo hi, bho sāriputta, dāsakammakaraporisassa hetu adhammacārī visamacārī assa, na taṃ seyyo; yo ca kho, bho sāriputta, dāsakammakaraporisassa hetu dhammacārī samacārī assa, tadevettha seyyo. Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti. “Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā dāsakammakaraporise ceva posetuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.

“Taṃ kiṃ maññasi, dhanañjāni, yo vā mittāmaccānaṃ hetu adhammacārī visamacārī assa, yo vā mittāmaccānaṃ hetu dhammacārī samacārī assa; katamaṃ seyyo”ti? “Yo hi, bho sāriputta, mittāmaccānaṃ hetu adhammacārī visamacārī assa, na taṃ seyyo; yo ca kho, bho sāriputta, mittāmaccānaṃ hetu dhammacārī samacārī assa, tadevettha seyyo. Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti. “Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā mittāmaccānañceva mittāmaccakaraṇīyaṃ kātuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.

“Taṃ kiṃ maññasi, dhanañjāni, yo vā ñātisālohitānaṃ hetu adhammacārī visamacārī assa, yo vā ñātisālohitānaṃ hetu dhammacārī samacārī assa; katamaṃ seyyo”ti? “Yo hi, bho sāriputta, ñātisālohitānaṃ hetu adhammacārī visamacārī assa, na taṃ seyyo; yo ca kho, bho sāriputta, ñātisālohitānaṃ hetu dhammacārī samacārī assa, tadevettha seyyo. Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti. “Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā ñātisālohitānañceva ñātisālohitakaraṇīyaṃ kātuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.

“Taṃ kiṃ maññasi, dhanañjāni, yo vā atithīnaṃ hetu adhammacārī visamacārī assa, yo vā atithīnaṃ hetu dhammacārī samacārī assa; katamaṃ seyyo”ti? “Yo hi, bho sāriputta, atithīnaṃ hetu adhammacārī visamacārī assa, na taṃ seyyo; yo ca kho, bho sāriputta, atithīnaṃ hetu dhammacārī samacārī assa, tadevettha seyyo. Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti. “Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā atithīnañceva atithikaraṇīyaṃ kātuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.

“Taṃ kiṃ maññasi, dhanañjāni, yo vā pubbapetānaṃ hetu adhammacārī visamacārī assa, yo vā pubbapetānaṃ hetu dhammacārī samacārī assa; katamaṃ seyyo”ti? “Yo hi, bho sāriputta, pubbapetānaṃ hetu adhammacārī visamacārī assa, na taṃ seyyo; yo ca kho, bho sāriputta, pubbapetānaṃ hetu dhammacārī samacārī assa, tadevettha seyyo. Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti. “Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā pubbapetānañceva pubbapetakaraṇīyaṃ kātuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.

“Taṃ kiṃ maññasi, dhanañjāni, yo vā devatānaṃ hetu adhammacārī visamacārī assa, yo vā devatānaṃ hetu dhammacārī samacārī assa; katamaṃ seyyo”ti? “Yo hi, bho sāriputta, devatānaṃ hetu adhammacārī visamacārī assa, na taṃ seyyo; yo ca kho, bho sāriputta, devatānaṃ hetu dhammacārī samacārī assa, tadevettha seyyo. Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti. “Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā devatānañceva devatākaraṇīyaṃ kātuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.

“Taṃ kiṃ maññasi, dhanañjāni, yo vā rañño hetu adhammacārī visamacārī assa, yo vā rañño hetu dhammacārī samacārī assa; katamaṃ seyyo”ti? “Yo hi, bho sāriputta, rañño hetu adhammacārī visamacārī assa, na taṃ seyyo; yo ca kho, bho sāriputta, rañño hetu dhammacārī samacārī assa, tadevettha seyyo. Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti. “Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā rañño ceva rājakaraṇīyaṃ kātuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjituṃ.

“Taṃ kiṃ maññasi, dhanañjāni, yo vā kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī assa, yo vā kāyassa pīṇanāhetu brūhanāhetu dhammacārī samacārī assa; katamaṃ seyyo”ti? “Yo hi, bho sāriputta, kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī assa, na taṃ seyyo; yo ca kho, bho sāriputta, kāyassa pīṇanāhetu brūhanāhetu dhammacārī samacārī assa, tadevettha seyyo. Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti. “Atthi kho, dhanañjāni, aññesaṃ hetukā dhammikā kammantā, yehi sakkā kāyañceva pīṇetuṃ brūhetuṃ, na ca pāpakammaṃ kātuṃ, puññañca paṭipadaṃ paṭipajjitun”ti.

449. Atha kho dhanañjāni brāhmaṇo āyasmato sāriputtassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmi. Atha kho dhanañjāni brāhmaṇo aparena samayena ābādhiko ahosi dukkhito bāḷhagilāno. Atha kho dhanañjāni brāhmaṇo aññataraṃ purisaṃ āmantesi – “ehi tvaṃ, ambho purisa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi – ‘dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno. So bhagavato pāde sirasā vandatī’ti. Yena cāyasmā sāriputto tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato sāriputtassa pāde sirasā vandāhi – ‘dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno. So āyasmato sāriputtassa pāde sirasā vandatī’ti. Evañca vadehi – ‘sādhu kira, bhante, āyasmā sāriputto yena dhanañjānissa brāhmaṇassa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’”ti. “Evaṃ, bhante”ti kho so puriso dhanañjānissa brāhmaṇassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so puriso bhagavantaṃ etadavoca – “dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno. So bhagavato pāde sirasā vandatī”ti. Yena cāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sāriputtaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so puriso āyasmantaṃ sāriputtaṃ etadavoca – “dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno. So āyasmato sāriputtassa pāde sirasā vandati, evañca vadeti – ‘sādhu kira, bhante, āyasmā sāriputto yena dhanañjānissa brāhmaṇassa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’”ti. Adhivāsesi kho āyasmā sāriputto tuṇhībhāvena.

450. Atha kho āyasmā sāriputto nivāsetvā pattacīvaramādāya yena dhanañjānissa brāhmaṇassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho āyasmā sāriputto dhanañjāniṃ brāhmaṇaṃ etadavoca – “kacci te, dhanañjāni, khamanīyaṃ, kacci yāpanīyaṃ? Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti? Paṭikkamosānaṃ paññāyati, no abhikkamo”ti? “Na me, bho sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṃ paññāyati, no paṭikkamo. Seyyathāpi, bho sāriputta, balavā puriso tiṇhena sikharena muddhani [muddhānaṃ (sī. syā. kaṃ. pī.)] abhimattheyya; evameva kho, bho sāriputta, adhimattā vātā muddhani ca ūhananti. Na me, bho sāriputta, khamanīyaṃ, na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṃ paññāyati, no paṭikkamo. Seyyathāpi, bho sāriputta, balavā puriso daḷhena varattakkhaṇḍena [varattabandhanena (sī. pī.)] sīse sīsaveṭhaṃ dadeyya; evameva kho, bho sāriputta, adhimattā sīse sīsavedanā. Na me, bho sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṃ paññāyati, no paṭikkamo. Seyyathāpi, bho sāriputta, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṃ parikanteyya; evameva kho, bho sāriputta, adhimattā vātā kucchiṃ parikantanti. Na me, bho sāriputta, khamanīyaṃ, na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṃ paññāyati, no paṭikkamo. Seyyathāpi, bho sāriputta, dve balavanto purisā dubbalataraṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṃ samparitāpeyyuṃ; evameva kho, bho sāriputta, adhimatto kāyasmiṃ ḍāho. Na me, bho sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṃ paññāyati, no paṭikkamo”ti.

451. “Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo – nirayo vā tiracchānayoni vā”ti? “Nirayā, bho sāriputta, tiracchānayoni seyyo”ti. “Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo – tiracchānayoni vā pettivisayo vā”ti? “Tiracchānayoniyā, bho sāriputta, pettivisayo seyyo”ti. “Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo – pettivisayo vā manussā vā”ti? “Pettivisayā, bho sāriputta, manussā seyyo”ti. “Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo – manussā vā cātumahārājikā [cātummahārājikā (sī. syā. kaṃ. pī.)] vā devā”ti? “Manussehi, bho sāriputta, cātumahārājikā devā seyyo”ti. “Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo – cātumahārājikā vā devā tāvatiṃsā vā devā”ti? “Cātumahārājikehi, bho sāriputta, devehi tāvatiṃsā devā seyyo”ti. “Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo – tāvatiṃsā vā devā yāmā vā devā”ti? “Tāvatiṃsehi, bho sāriputta, devehi yāmā devā seyyo”ti. “Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo – yāmā vā devā tusitā vā devā”ti? “Yāmehi, bho sāriputta, devehi tusitā devā seyyo”ti. “Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo – tusitā vā devā nimmānaratī vā devā”ti? “Tusitehi, bho sāriputta, devehi nimmānaratī devā seyyo”ti. “Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo – nimmānaratī vā devā paranimmitavasavattī vā devā”ti? “Nimmānaratīhi, bho sāriputta, devehi paranimmitavasavattī devā seyyo”ti. “Taṃ kiṃ maññasi, dhanañjāni, katamaṃ seyyo paranimmitavasavattī vā devā brahmaloko vā”ti? “‘Brahmaloko’ti [bhavaṃ sāriputto āhāti, katamaṃ sāriputto āha brahmalokoti. (ka.)] – bhavaṃ sāriputto āha; ‘brahmaloko’ti – bhavaṃ sāriputto āhā”ti [bhavaṃ sāriputto āhāti, katamaṃ sāriputto āha brahmalokoti. (ka.)].

Atha kho āyasmato sāriputtassa etadahosi – “ime kho brāhmaṇā brahmalokādhimuttā. Yaṃnūnāhaṃ dhanañjānissa brāhmaṇassa brahmānaṃ sahabyatāya maggaṃ deseyyan”ti. “Brahmānaṃ te, dhanañjāni, sahabyatāya maggaṃ desessāmi; taṃ suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti. “Evaṃ, bho”ti kho dhanañjāni brāhmaṇo āyasmato sāriputtassa paccassosi. Āyasmā sāriputto etadavoca – “katamo ca, dhanañjāni, brahmānaṃ sahabyatāya maggo? Idha, dhanañjāni, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Ayaṃ kho, dhanañjāni, brahmānaṃ sahabyatāya maggo”.

452. “Puna caparaṃ, dhanañjāni, bhikkhu karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Ayaṃ kho, dhanañjāni, brahmānaṃ sahabyatāya maggo”ti. Tena hi, bho sāriputta, mama vacanena bhagavato pāde sirasā vandāhi – ‘dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno. So bhagavato pāde sirasā vandatī’ti. Atha kho āyasmā sāriputto dhanañjāniṃ brāhmaṇaṃ sati uttarikaraṇīye hīne brahmaloke patiṭṭhāpetvā uṭṭhāyāsanā pakkāmi. Atha kho dhanañjāni brāhmaṇo acirapakkante āyasmante sāriputte kālamakāsi, brahmalokañca upapajji.

453. Atha kho bhagavā bhikkhū āmantesi – “eso, bhikkhave, sāriputto dhanañjāniṃ brāhmaṇaṃ sati uttarikaraṇīye hīne brahmaloke patiṭṭhāpetvā uṭṭhāyāsanā pakkanto”ti. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi, ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca – “dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno, so bhagavato pāde sirasā vandatī”ti. “Kiṃ pana tvaṃ sāriputta dhanañjāniṃ brāhmaṇaṃ sati uttarikaraṇīye hīne brahmaloke patiṭṭhāpetvā uṭṭhāyāsanā pakkanto”ti? “Mayhaṃ kho, bhante, evaṃ ahosi – ‘ime kho brāhmaṇā brahmalokādhimuttā, yaṃnūnāhaṃ dhanañjānissa brāhmaṇassa brahmānaṃ sahabyatāya maggaṃ deseyyan’ti. “Kālaṅkatoca [kālaṅkatova (syā. kaṃ. ka.)], sāriputta, dhanañjāni brāhmaṇo, brahmalokañca upapanno”ti.

Dhanañjānisuttaṃ niṭṭhitaṃ sattamaṃ.

☸---------------------------------------------------------------------

第九七 陀然经 Dhanañjānisuttaṃ

我是这样听说的。

有一次，世尊住在王舍城的竹林迦兰陀园。那时，尊者舍利弗与一大群比丘僧众一起，正在南山（Dakkhiṇāgiri）游化。当时，有一位在王舍城度过雨安居的比丘，来到南山尊者舍利弗那里。到了之后，向尊者舍利弗问候，相互交谈了问候与值得记忆的话后，坐在一旁。坐在一旁的这位比丘问尊者舍利弗：

“贤友！世尊是否无病、强健？”

“贤友！世尊无病、强健。”

“贤友！比丘僧团是否也无病、强健？”

“贤友！比丘僧团也无病、强健。”

“贤友！在那边靠近檀荼罗门（Taṇḍulapālidvārāya，巴利文意为‘米门’附近）的地方，有一位名叫陀然（Dhanañjāni）的婆罗门。贤友！那位陀然婆罗门是否无病、强健？”

“贤友！陀然婆罗门也无病、强健。”

“贤友！那位陀然婆罗门是否精进（appamatto，不放逸）？”

“贤友！陀然婆罗门怎么可能精进呢？贤友！陀然婆罗门依仗国王来剥削婆罗门和家主们，又依仗婆罗门和家主们来剥削国王。他原先那位有信心的妻子，是从有信心的家庭娶来的，也已经去世了；他现在的妻子没有信心，是从没有信心的家庭娶来的。”

“贤友！我们听说陀然婆罗门放逸了，这真是听到了坏消息啊！真是听到了坏消息！但愿我们什么时候有机会能遇到陀然婆罗门，或许能和他谈一谈。”

于是，尊者舍利弗在南山随缘住了一段时间后，便向王舍城游化而去。他次第游化，抵达了王舍城，住进了竹林迦兰陀园。那时，尊者舍利弗在上午时分，整理好衣服，拿着衣钵进入王舍城乞食。当时，陀然婆罗门正在城外的牛棚里让人挤牛奶。陀然婆罗门远远看见尊者舍利弗走来，看到他走近后，便上前对尊者舍利弗说：“尊敬的舍利弗！请喝点牛奶吧，等会儿就到用饭时间了。”

“婆罗门！够了，我今天已经用过饭了。我将在那边的某棵树下度过白天。如果你愿意，可以到那里来。”陀然婆罗门回答尊者舍利弗说：“好的，尊者！”于是，陀然婆罗门用过早餐后，来到尊者舍利弗那里。到了之后，向尊者舍利弗问候，相互交谈了问候与值得记忆的话后，坐在一旁。尊者舍利弗对坐在一旁的陀然婆罗门说：“陀然！你是否精进？”

“尊敬的舍利弗！我们怎么能精进呢？我们必须奉养父母、养活妻儿、养活奴仆佣人、对朋友和同事（mittāmaccānaṃ）要尽应尽的义务，对亲戚族人（ñātisālohitānaṃ）要尽应尽的义务，对客人（atithīnaṃ）要尽应尽的义务，对过世的祖先（pubbapetānaṃ）要尽应尽的义务，对天神（devatānaṃ）要尽应尽的义务，对国王（rañño）要尽应尽的义务。还要保养、照顾好这个身体啊！”

“陀然！你认为怎样？假设这里有个人，为了父母的缘故而行为不合正法（adhammacārī）、行为不正（visamacārī）。因为他这种不合正法、不正的行为，地狱的狱卒要把他拖到地狱里去。他难道可以求情说：‘我是为了父母才行为不合正法、行为不正的，狱卒们，请不要把我拖到地狱去！’吗？或者他的父母能够为他求情说：‘他是为了我们才行为不合正法、行为不正的，狱卒们，请不要把他拖到地狱去！’吗？”

“尊敬的舍利弗！不能。那时即使他（如何）哭喊着，狱卒们还是会把他扔进地狱。”

“陀然！你认为怎样？假设这里有个人，为了妻儿的缘故而行为不合正法、行为不正，因为他这种不合正法、不正的行为，地狱的狱卒要把他拖到地狱里去。他难道可以求情说：‘我是为了妻儿才行为不合正法、行为不正的，狱卒们，请不要把我拖到地狱去！’吗？或者他的妻儿能够为他求情说：‘他是为了我们才行为不合正法、行为不正的，狱卒们，请不要把他拖到地狱去！’吗？”

“尊敬的舍利弗！不能。那时即使他哭喊着，狱卒们还是会把他扔进地狱。”

“陀然！你认为怎样？假设这里有个人，为了奴仆佣人的缘故而行为不合正法、行为不正，因为他这种不合正法、不正的行为，地狱的狱卒要把他拖到地狱里去。他难道可以求情说：‘我是为了奴仆佣人才行为不合正法、行为不正的，狱卒们，请不要把我拖到地狱去！’吗？或者他的奴仆佣人能够为他求情说：‘他是为了我们才行为不合正法、行为不正的，狱卒们，请不要把他拖到地狱去！’吗？”

“尊敬的舍利弗！不能。那时即使他哭喊着，狱卒们还是会把他扔进地狱。”

“陀然！你认为怎样？假设这里有个人，为了朋友和同事的缘故……”

“陀然！你认为怎样？假设这里有个人，为了亲戚族人的缘故……”

“陀然！你认为怎样？假设这里有个人，为了客人的缘故……”

“陀然！你认为怎样？假设这里有个人，为了过世祖先的缘故……”

“陀然！你认为怎样？假设这里有个人，为了天神的缘故……”

“陀然！你认为怎样？假设这里有个人，为了国王的缘故……”

“陀然！你认为怎样？假设这里有个人，为了保养、照顾身体的缘故而行为不合正法、行为不正，因为他这种不合正法、不正的行为，地狱的狱卒要把他拖到地狱里去。他难道可以求情说：‘我是为了保养、照顾身体才行为不合正法、行为不正的，狱卒们，请不要把我拖到地狱去！’吗？或者其他人能够为他求情说：‘他是为了保养、照顾身体才行为不合正法、行为不正的，狱卒们，请不要把他拖到地狱去！’吗？”

“尊敬的舍利弗！不能。那时即使他哭喊着，狱卒们还是会把他扔进地狱。”

“陀然！你认为怎样？为了父母而行为不合正法、行为不正的人，和为了父母而行为合乎正法（dhammacārī）、行为正直（samacārī）的人，哪一个更好？”

“尊敬的舍利弗！为了父母而行为不合正法、行为不正的人，当然不好；而尊敬的舍利弗！为了父母而行为合乎正法、行为正直的人，这才是更好的。尊敬的舍利弗！行为合乎正法、行为正直，比行为不合正法、行为不正要好。”

“陀然！其实还有其他合乎正法的、正当的（dhammikā）谋生方式（kammantā），通过这些方式，既可以奉养父母，又不必造作恶业，并且能够实践福德的行为（puññañca paṭipadaṃ）。

“陀然！你认为怎样？为了妻儿而行为不合正法、行为不正的人，和为了妻儿而行为合乎正法、行为正直的人，哪一个更好？”

“尊敬的舍利弗！为了妻儿而行为不合正法、行为不正的人，当然不好；而尊敬的舍利弗！为了妻儿而行为合乎正法、行为正直的人，这才是更好的。尊敬的舍利弗！行为合乎正法、行为正直，比行为不合正法、行为不正要好。”

“陀然！其实还有其他合乎正法的、正当的谋生方式，通过这些方式，既可以养活妻儿，又不必造作恶业，并且能够实践福德的行为。

“陀然！你认为怎样？为了奴仆佣人而行为不合正法、行为不正的人，和为了奴仆佣人而行为合乎正法、行为正直的人，哪一个更好？”

“尊敬的舍利弗！为了奴仆佣人……（乃至）……这才是更好的。尊敬的舍利弗！行为合乎正法、行为正直，比行为不合正法、行为不正要好。”

“陀然！其实还有其他合乎正法的、正当的谋生方式，通过这些方式，既可以养活奴仆佣人，又不必造作恶业，并且能够实践福德的行为。

“陀然！你认为怎样？为了朋友和同事而行为不合正法、行为不正的人，和为了朋友和同事而行为合乎正法、行为正直的人，哪一个更好？”

“尊敬的舍利弗！为了朋友和同事……（乃至）……这才是更好的。尊敬的舍利弗！行为合乎正法、行为正直，比行为不合正法、行为不正要好。”

“陀然！其实还有其他合乎正法的、正当的谋生方式，通过这些方式，既可以对朋友和同事尽应尽的义务，又不必造作恶业，并且能够实践福德的行为。

“陀然！你认为怎样？为了亲戚族人而行为不合正法、行为不正的人，和为了亲戚族人而行为合乎正法、行为正直的人，哪一个更好？”

“尊敬的舍利弗！为了亲戚族人……（乃至）……这才是更好的。尊敬的舍利弗！行为合乎正法、行为正直，比行为不合正法、行为不正要好。”

“陀然！其实还有其他合乎正法的、正当的谋生方式，通过这些方式，既可以对亲戚族人尽应尽的义务，又不必造作恶业，并且能够实践福德的行为。

“陀然！你认为怎样？为了客人而行为不合正法、行为不正的人，和为了客人而行为合乎正法、行为正直的人，哪一个更好？”

“尊敬的舍利弗！为了客人……（乃至）……这才是更好的。尊敬的舍利弗！行为合乎正法、行为正直，比行为不合正法、行为不正要好。”

“陀然！其实还有其他合乎正法的、正当的谋生方式，通过这些方式，既可以对客人尽应尽的义务，又不必造作恶业，并且能够实践福德的行为。

“陀然！你认为怎样？为了过世祖先而行为不合正法、行为不正的人，和为了过世祖先而行为合乎正法、行为正直的人，哪一个更好？”

“尊敬的舍利弗！为了过世祖先……（乃至）……这才是更好的。尊敬的舍利弗！行为合乎正法、行为正直，比行为不合正法、行为不正要好。”

“陀然！其实还有其他合乎正法的、正当的谋生方式，通过这些方式，既可以对过世祖先尽应尽的义务，又不必造作恶业，并且能够实践福德的行为。

“陀然！你认为怎样？为了天神而行为不合正法、行为不正的人，和为了天神而行为合乎正法、行为正直的人，哪一个更好？”

“尊敬的舍利弗！为了天神……（乃至）……这才是更好的。尊敬的舍利弗！行为合乎正法、行为正直，比行为不合正法、行为不正要好。”

“陀然！其实还有其他合乎正法的、正当的谋生方式，通过这些方式，既可以对天神尽应尽的义务，又不必造作恶业，并且能够实践福德的行为。

“陀然！你认为怎样？为了国王而行为不合正法、行为不正的人，和为了国王而行为合乎正法、行为正直的人，哪一个更好？”

“尊敬的舍利弗！为了国王……（乃至）……这才是更好的。尊敬的舍利弗！行为合乎正法、行为正直，比行为不合正法、行为不正要好。”

“陀然！其实还有其他合乎正法的、正当的谋生方式，通过这些方式，既可以对国王尽应尽的义务，又不必造作恶业，并且能够实践福德的行为。

“陀然！你认为怎样？为了保养、照顾身体而行为不合正法、行为不正的人，和为了保养、照顾身体而行为合乎正法、行为正直的人，哪一个更好？”

“尊敬的舍利弗！为了保养、照顾身体而行为不合正法、行为不正的人，当然不好；而尊敬的舍利弗！为了保养、照顾身体而行为合乎正法、行为正直的人，这才是更好的。尊敬的舍利弗！行为合乎正法、行为正直，比行为不合正法、行为不正要好。”

“陀然！其实还有其他合乎正法的、正当的谋生方式，通过这些方式，既可以保养、照顾身体，又不必造作恶业，并且能够实践福德的行为。”

那时，陀然婆罗门对尊者舍利弗所说的话感到欢喜、认同，从座位上起来离开了。

后来，陀然婆罗门生病了，病得很重，情况危急。那时，陀然婆罗门叫来一个人，吩咐道：“喂，先生！请你到世尊那里去，到了之后，代我顶礼世尊的双足，说：‘世尊！陀然婆罗门病了，病得很重，情况危急。他顶礼世尊的双足。’然后请你再到尊者舍利弗那里去，到了之后，代我顶礼尊者舍利弗的双足，说：‘尊者！陀然婆罗门病了，病得很重，情况危急。他顶礼尊者舍利弗的双足。’并且这样说：‘尊者！祈请尊者舍利弗能出于慈悲（anukampaṃ upādāya），前往陀然婆罗门的住处。’”那人回答陀然婆罗门说：“好的，先生！”于是他来到世尊那里，到了之后，顶礼世尊，然后坐在一旁。坐在一旁的那人对世尊说：“世尊！陀然婆罗门病了，病得很重，情况危急。他顶礼世尊的双足。”然后他又来到尊者舍利弗那里，到了之后，顶礼尊者舍利弗，然后坐在一旁。坐在一旁的那人对尊者舍利弗说：“尊者！陀然婆罗门病了，病得很重，情况危急。他顶礼尊者舍利弗的双足，并且这样说：‘尊者！祈请尊者舍利弗能出于慈悲，前往陀然婆罗门的住处。’”尊者舍利弗默许了。

于是，尊者舍利弗整理好衣服，拿着衣钵，来到陀然婆罗门的住处。到了之后，在准备好的座位上坐下。坐下后，尊者舍利弗问陀然婆罗门：“陀然！你还好吗？还能支撑吗？痛苦是减轻了，还是加重了？能看出是在减轻（paṭikkamo），而不是在加重（abhikkamo）吗？”

“尊敬的舍利弗！我感觉很不舒服，无法支撑。剧烈的痛苦在加重，而不是减轻；能看出是在加重，而不是在减轻。尊敬的舍利弗！就好比一个强壮的人用锋利的尖刀（tiṇhena sikharena）刺穿我的头颅（muddhani abhimattheyya）；同样地，尊敬的舍利弗！有极强的风（adhimattā vātā）在我头中搅动。尊敬的舍利弗！我感觉很不舒服，无法支撑。剧烈的痛苦在加重，而不是减轻；能看出是在加重，而不是在减轻。尊敬的舍利弗！就好比一个强壮的人用坚韧的皮带（daḷhena varattakkhaṇḍena）紧紧勒住我的头（sīse sīsaveṭhaṃ dadeyya）；同样地，尊敬的舍利弗！我的头剧烈疼痛（adhimattā sīse sīsavedanā）。尊敬的舍利弗！我感觉很不舒服，无法支撑。剧烈的痛苦在加重，而不是减轻；能看出是在加重，而不是在减轻。尊敬的舍利弗！就好比一个熟练的屠夫（dakkho goghātako）或他的徒弟用锋利的屠刀（tiṇhena govikantanena）切割我的腹部（kucchiṃ parikanteyya）；同样地，尊敬的舍利弗！有极强的风像刀一样切割我的腹部（adhimattā vātā kucchiṃ parikantanti）。尊敬的舍利弗！我感觉很不舒服，无法支撑。剧烈的痛苦在加重，而不是减轻；能看出是在加重，而不是在减轻。尊敬的舍利弗！就好比两个强壮的人（dve balavanto purisā）抓住一个较弱的人（dubbalataraṃ purisaṃ）的双臂，把他按在炽热的炭火（aṅgārakāsuyā）上烧烤（santāpeyyuṃ samparitāpeyyuṃ）；同样地，尊敬的舍利弗！我的身体感觉极度灼热（adhimatto kāyasmiṃ ḍāho）。尊敬的舍利弗！我感觉很不舒服，无法支撑。剧烈的痛苦在加重，而不是减轻；能看出是在加重，而不是在减轻。”

“陀然！你认为怎样？地狱（nirayo）与畜生道（tiracchānayoni），哪一个更好？”

“尊敬的舍利弗！畜生道比地狱更好。”

“陀然！你认为怎样？畜生道与饿鬼界（pettivisayo），哪一个更好？”

“尊敬的舍利弗！饿鬼界比畜生道更好。”

“陀然！你认为怎样？饿鬼界与人道（manussā），哪一个更好？”

“尊敬的舍利弗！人道比饿鬼界更好。”

“陀然！你认为怎样？人道与四天王天（cātumahārājikā devā），哪一个更好？”

“尊敬的舍利弗！四天王天比人道更好。”

“陀然！你认为怎样？四天王天与三十三天（tāvatiṃsā devā），哪一个更好？”

“尊敬的舍利弗！三十三天比四天王天更好。”

“陀然！你认为怎样？三十三天与夜摩天（yāmā devā），哪一个更好？”

“尊敬的舍利弗！夜摩天比三十三天更好。”

“陀然！你认为怎样？夜摩天与兜率天（tusitā devā），哪一个更好？”

“尊敬的舍利弗！兜率天比夜摩天更好。”

“陀然！你认为怎样？兜率天与化乐天（nimmānaratī devā），哪一个更好？”

“尊敬的舍利弗！化乐天比兜率天更好。”

“陀然！你认为怎样？化乐天与他化自在天（paranimmitavasavattī devā），哪一个更好？”

“尊敬的舍利弗！他化自在天比化乐天更好。”

“陀然、你认为怎样？他化自在天与梵天界（brahmaloko），哪一个更好？”

“尊敬的舍利弗说的是梵天界！尊敬的舍利弗说的是梵天界！”

这时，尊者舍利弗心想：‘这些婆罗门都向往（adhimuttā）梵天界。我何不为陀然婆罗门开示通往与梵天共住之道（brahmānaṃ sahabyatāya maggaṃ）呢？’于是他对陀然说：“陀然！我将为你开示与梵天共住之道。仔细听，好好思惟！我这就说。”

“好的，尊者！”陀然婆罗门回答尊者舍利弗。

尊者舍利弗说道：“陀然！那么，什么是通往与梵天共住之道呢？陀然！在这里，有比丘以充满慈爱（mettāsahagatena cetasā）的心，遍满（pharitvā）一个方向而住；同样地遍满第二个方向，同样地遍满第三个方向，同样地遍满第四个方向；像这样，向上、向下、向四周，于一切处，把一切世间（sabbāvantaṃ lokaṃ）视为自己一般（sabbattatāya），以广大（vipulena）、崇高（mahaggatena）、无量（appamāṇena）、无怨（averena）、无害（abyābajjhena）的慈心遍满而住。陀然！这正是通往与梵天共住之道。再者，陀然！有比丘以充满悲悯（karuṇāsahagatena cetasā）的心……（乃至）……以充满喜悦（muditāsahagatena cetasā）的心……（乃至）……以充满平静（舍，upekkhāsahagatena cetasā）的心，遍满一个方向而住；同样地遍满第二个方向，同样地遍满第三个方向，同样地遍满第四个方向；像这样，向上、向下、向四周，于一切处，把一切世间视为自己一般，以广大、崇高、无量、无怨、无害的平静（舍）心遍满而住。陀然！这正是通往与梵天共住之道。”

“尊敬的舍利弗！既然如此，请代我顶礼世尊的双足，说：‘世尊！陀然婆罗门病了，病得很重，情况危急。他顶礼世尊的双足。’”

于是，尊者舍利弗在还有更进一步（uttarikaraṇīye）可教的情况下，却将陀然婆罗门安立在较低（hīne）的梵天界（brahmaloke patiṭṭhāpetvā）后，便从座位起身离开了。尊者舍利弗离开后不久，陀然婆罗门就去世了（kālamakāsi），并且投生（upapajji）到了梵天界。

这时，世尊对比丘们说：“诸位比丘！那位舍利弗，在还有更进一步可教的情况下，却将陀然婆罗门安立在较低的梵天界后，就从座位起身离开了。”

这时，尊者舍利弗来到世尊那里。到了之后，顶礼世尊，坐在一旁。坐在一旁的尊者舍利弗对世尊说：“世尊！陀然婆罗门病了，病得很重，情况危急。他（去世前托我）顶礼世尊的双足。”

“舍利弗！你为什么在还有更进一步可教的情况下，却将陀然婆罗门安立在较低的梵天界后，就从座位起身离开了呢？”

“世尊！我是这样想的：‘这些婆罗门都向往梵天界，我何不为陀然婆罗门开示通往与梵天共住之道呢？’”

“舍利弗！陀然婆罗门已经去世，并且投生到梵天界了。”

陀然经 第七 终。

☸.....................................................................

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《2》Majjhimapaṇṇāsapāḷi 中分五十经篇 (MN 51-100, 1-486)/5. Brāhmaṇavagga 婆罗门品 (MN 91-100, 383-486)”

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【经名】 5.8 Vāseṭṭhasutta 婆私吒经 (MN 98, 454-461)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Vāseṭṭhasuttaṃ

454. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā icchānaṅgale [icchānaṅkale (sī. pī.)] viharati icchānaṅgalavanasaṇḍe. Tena kho pana samayena sambahulā abhiññātā abhiññātā brāhmaṇamahāsālā icchānaṅgale paṭivasanti, seyyathidaṃ – caṅkī brāhmaṇo, tārukkho brāhmaṇo, pokkharasāti brāhmaṇo, jāṇussoṇi [jāṇussoṇī (pī.), jāṇusoṇī (ka.)] brāhmaṇo, todeyyo brāhmaṇo, aññe ca abhiññātā abhiññātā brāhmaṇamahāsālā. Atha kho vāseṭṭhabhāradvājānaṃ māṇavānaṃ jaṅghāvihāraṃ anucaṅkamantānaṃ anuvicarantānaṃ [anucaṅkamamānānaṃ anuvicaramānānaṃ (sī. pī.)] ayamantarākathā udapādi – “kathaṃ, bho, brāhmaṇo hotī”ti? Bhāradvājo māṇavo evamāha – “yato kho, bho, ubhato sujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena – ettāvatā kho, bho, brāhmaṇo hotī”ti. Vāseṭṭho māṇavo evamāha – “yato kho, bho, sīlavā ca hoti vattasampanno [vatasampanno (pī.)] ca – ettāvatā kho, bho, brāhmaṇo hotī”ti. Neva kho asakkhi bhāradvājo māṇavo vāseṭṭhaṃ māṇavaṃ saññāpetuṃ, na pana asakkhi vāseṭṭho māṇavo bhāradvājaṃ māṇavaṃ saññāpetuṃ. Atha kho vāseṭṭho māṇavo bhāradvājaṃ māṇavaṃ āmantesi – “ayaṃ kho, bho bhāradvāja, samaṇo gotamo sakyaputto sakyakulā pabbajito icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Āyāma, bho bhāradvāja, yena samaṇo gotamo tenupasaṅkamissāma; upasaṅkamitvā samaṇaṃ gotamaṃ etamatthaṃ pucchissāma. Yathā no samaṇo gotamo byākarissati tathā naṃ dhāressāmā”ti. “Evaṃ, bho”ti kho bhāradvājo māṇavo vāseṭṭhassa māṇavassa paccassosi.

455. Atha kho vāseṭṭhabhāradvājā māṇavā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavatā saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho vāseṭṭho māṇavo bhagavantaṃ gāthāhi ajjhabhāsi –

“Anuññātapaṭiññātā, tevijjā mayamasmubho;

Ahaṃ pokkharasātissa, tārukkhassāyaṃ māṇavo.

“Tevijjānaṃ yadakkhātaṃ, tatra kevalinosmase;

Padakasmā veyyākaraṇā [no byākaraṇā (syā. kaṃ. ka.)], jappe ācariyasādisā;

Tesaṃ no jātivādasmiṃ, vivādo atthi gotama.

“Jātiyā brāhmaṇo hoti, bhāradvājo iti bhāsati;

Ahañca kammunā [kammanā (sī. pī.)] brūmi, evaṃ jānāhi cakkhuma.

“Te na sakkoma ñāpetuṃ [saññattuṃ (pī.), saññāpetuṃ (ka.)], aññamaññaṃ mayaṃ ubho;

Bhavantaṃ puṭṭhumāgamā, sambuddhaṃ iti vissutaṃ.

“Candaṃ yathā khayātītaṃ, pecca pañjalikā janā;

Vandamānā namassanti, lokasmiṃ gotamaṃ.

“Cakkhuṃ loke samuppannaṃ, mayaṃ pucchāma gotamaṃ;

Jātiyā brāhmaṇo hoti, udāhu bhavati kammunā [kammanā (sī. pī.)];

Ajānataṃ no pabrūhi, yathā jānemu brāhmaṇan”ti.

456.

“Tesaṃ vo ahaṃ byakkhissaṃ, (vāseṭṭhāti bhagavā)

Anupubbaṃ yathātathaṃ;

Jātivibhaṅgaṃ pāṇānaṃ, aññamaññāhi jātiyo.

“Tiṇarukkhepi jānātha, na cāpi paṭijānare;

Liṅgaṃ jātimayaṃ tesaṃ, aññamaññā hi jātiyo.

“Tato kīṭe paṭaṅge ca, yāva kunthakipillike;

Liṅgaṃ jātimayaṃ tesaṃ, aññamaññā hi jātiyo.

“Catuppadepi jānātha, khuddake ca mahallake;

Liṅgaṃ jātimayaṃ tesaṃ, aññamaññā hi jātiyo.

“Pādudarepi jānātha, urage dīghapiṭṭhike;

Liṅgaṃ jātimayaṃ tesaṃ, aññamaññā hi jātiyo.

“Tato macchepi jānātha, udake vārigocare;

Liṅgaṃ jātimayaṃ tesaṃ, aññamaññā hi jātiyo.

“Tato pakkhīpi jānātha, pattayāne vihaṅgame;

Liṅgaṃ jātimayaṃ tesaṃ, aññamaññā hi jātiyo.

“Yathā etāsu jātīsu, liṅgaṃ jātimayaṃ puthu;

Evaṃ natthi manussesu, liṅgaṃ jātimayaṃ puthu.

“Na kesehi na sīsehi, na kaṇṇehi na akkhīhi;

Na mukhena na nāsāya, na oṭṭhehi bhamūhi vā.

“Na gīvāya na aṃsehi, na udarena na piṭṭhiyā;

Na soṇiyā na urasā, na sambādhe na methune [na sambādhā na methunā (ka.)].

“Na hatthehi na pādehi, naṅgulīhi nakhehi vā;

Na jaṅghāhi na ūrūhi, na vaṇṇena sarena vā;

Liṅgaṃ jātimayaṃ neva, yathā aññāsu jātisu.

457.

“Paccattañca sarīresu [paccattaṃ sasarīresu (sī. pī.)], manussesvetaṃ na vijjati;

Vokārañca manussesu, samaññāya pavuccati.

“Yo hi koci manussesu, gorakkhaṃ upajīvati;

Evaṃ vāseṭṭha jānāhi, kassako so na brāhmaṇo.

“Yo hi koci manussesu, puthusippena jīvati;

Evaṃ vāseṭṭha jānāhi, sippiko so na brāhmaṇo.

“Yo hi koci manussesu, vohāraṃ upajīvati;

Evaṃ vāseṭṭha jānāhi, vāṇijo so na brāhmaṇo.

“Yo hi koci manussesu, parapessena jīvati;

Evaṃ vāseṭṭha jānāhi, pessako [pessiko (sī. syā. kaṃ. pī.)] so na brāhmaṇo.

“Yo hi koci manussesu, adinnaṃ upajīvati;

Evaṃ vāseṭṭha jānāhi, coro eso na brāhmaṇo.

“Yo hi koci manussesu, issatthaṃ upajīvati;

Evaṃ vāseṭṭha jānāhi, yodhājīvo na brāhmaṇo.

“Yo hi koci manussesu, porohiccena jīvati;

Evaṃ vāseṭṭha jānāhi, yājako so na brāhmaṇo.

“Yo hi koci manussesu, gāmaṃ raṭṭhañca bhuñjati;

Evaṃ vāseṭṭha jānāhi, rājā eso na brāhmaṇo.

“Na cāhaṃ brāhmaṇaṃ brūmi, yonijaṃ mattisambhavaṃ;

Bhovādi [bhovādī (syā. kaṃ.)] nāma so hoti, sace hoti sakiñcano;

Akiñcanaṃ anādānaṃ, tamahaṃ brūmi brāhmaṇaṃ.

458.

“Sabbasaṃyojanaṃ chetvā, yo ve na paritassati;

Saṅgātigaṃ visaṃyuttaṃ [visaññuttaṃ (ka.)], tamahaṃ brūmi brāhmaṇaṃ.

“Chetvā naddhiṃ [naddhiṃ (sī. pī.)] varattañca, sandānaṃ sahanukkamaṃ;

Ukkhittapalighaṃ buddhaṃ, tamahaṃ brūmi brāhmaṇaṃ.

“Akkosaṃ vadhabandhañca, aduṭṭho yo titikkhati;

Khantībalaṃ balānīkaṃ, tamahaṃ brūmi brāhmaṇaṃ.

“Akkodhanaṃ vatavantaṃ, sīlavantaṃ anussadaṃ;

Dantaṃ antimasārīraṃ, tamahaṃ brūmi brāhmaṇaṃ.

“Vāripokkharapatteva, āraggeriva sāsapo;

Yo na limpati kāmesu, tamahaṃ brūmi brāhmaṇaṃ.

“Yo dukkhassa pajānāti, idheva khayamattano;

Pannabhāraṃ visaṃyuttaṃ, tamahaṃ brūmi brāhmaṇaṃ.

“Gambhīrapaññaṃ medhāviṃ, maggāmaggassa kovidaṃ;

Uttamatthamanuppattaṃ, tamahaṃ brūmi brāhmaṇaṃ.

“Asaṃsaṭṭhaṃ gahaṭṭhehi, anāgārehi cūbhayaṃ;

Anokasārimappicchaṃ, tamahaṃ brūmi brāhmaṇaṃ.

“Nidhāya daṇḍaṃ bhūtesu, tasesu thāvaresu ca;

Yo na hanti na ghāteti, tamahaṃ brūmi brāhmaṇaṃ.

“Aviruddhaṃ viruddhesu, attadaṇḍesu nibbutaṃ;

Sādānesu anādānaṃ, tamahaṃ brūmi brāhmaṇaṃ.

“Yassa rāgo ca doso ca, māno makkho ca ohito;

Sāsaporiva āraggā, tamahaṃ brūmi brāhmaṇaṃ.

459.

“Akakkasaṃ viññāpaniṃ, giraṃ saccaṃ udīraye;

Yāya nābhisajje kiñci, tamahaṃ brūmi brāhmaṇaṃ.

“Yo ca dīghaṃ va rassaṃ vā, aṇuṃ thūlaṃ subhāsubhaṃ;

Loke adinnaṃ nādeti [nādiyati (sī. pī.)], tamahaṃ brūmi brāhmaṇaṃ.

“Āsā yassa na vijjanti, asmiṃ loke paramhi ca;

Nirāsāsaṃ [nirāsayaṃ (sī. pī.)] visaṃyuttaṃ, tamahaṃ brūmi brāhmaṇaṃ.

“Yassālayā na vijjanti, aññāya akathaṃkathiṃ;

Amatogadhaṃ anuppattaṃ, tamahaṃ brūmi brāhmaṇaṃ.

“Yodhapuññañca pāpañca, ubho saṅgaṃ upaccagā;

Asokaṃ virajaṃ suddhaṃ, tamahaṃ brūmi brāhmaṇaṃ.

“Candaṃ va vimalaṃ suddhaṃ, vippasannaṃ anāvilaṃ;

Nandībhavaparikkhīṇaṃ, tamahaṃ brūmi brāhmaṇaṃ.

“Yo imaṃ palipathaṃ duggaṃ, saṃsāraṃ mohamaccagā;

Tiṇṇo pāraṅgato jhāyī, anejo akathaṃkathī;

Anupādāya nibbuto, tamahaṃ brūmi brāhmaṇaṃ.

“Yodhakāme pahantvāna [pahatvāna (sī.)], anāgāro paribbaje;

Kāmabhavaparikkhīṇaṃ, tamahaṃ brūmi brāhmaṇaṃ.

“Yodhataṇhaṃ pahantvāna, anāgāro paribbaje;

Taṇhābhavaparikkhīṇaṃ, tamahaṃ brūmi brāhmaṇaṃ.

“Hitvā mānusakaṃ yogaṃ, dibbaṃ yogaṃ upaccagā;

Sabbayogavisaṃyuttaṃ, tamahaṃ brūmi brāhmaṇaṃ.

“Hitvā ratiñca aratiṃ, sītībhūtaṃ nirūpadhiṃ;

Sabbalokābhibhuṃ vīraṃ, tamahaṃ brūmi brāhmaṇaṃ.

“Cutiṃ yo vedi sattānaṃ, upapattiñca sabbaso;

Asattaṃ sugataṃ buddhaṃ, tamahaṃ brūmi brāhmaṇaṃ.

“Yassa gatiṃ na jānanti, devā gandhabbamānusā;

Khīṇāsavaṃ arahantaṃ, tamahaṃ brūmi brāhmaṇaṃ.

“Yassa pure ca pacchā ca, majjhe ca natthi kiñcanaṃ;

Akiñcanaṃ anādānaṃ, tamahaṃ brūmi brāhmaṇaṃ.

“Usabhaṃ pavaraṃ vīraṃ, mahesiṃ vijitāvinaṃ;

Anejaṃ nhātakaṃ [nahātakaṃ (sī. pī.)] buddhaṃ, tamahaṃ brūmi brāhmaṇaṃ.

“Pubbenivāsaṃ yo vedi, saggāpāyañca passati;

Atho jātikkhayaṃ patto, tamahaṃ brūmi brāhmaṇaṃ.

460.

“Samaññā hesā lokasmiṃ, nāmagottaṃ pakappitaṃ;

Sammuccā samudāgataṃ, tattha tattha pakappitaṃ.

“Dīgharattānusayitaṃ, diṭṭhigatamajānataṃ;

Ajānantā no [ajānantā noti ajānantā eva (ṭīkā)] pabrunti [pabruvanti (sī. pī.)], jātiyā hoti brāhmaṇo.

“Na jaccā brāhmaṇo [vasalo (syā. kaṃ. ka.)] hoti, na jaccā hoti abrāhmaṇo [brāhmaṇo (syā. kaṃ. ka.)];

Kammunā brāhmaṇo [vasalo (syā. kaṃ. ka.)] hoti, kammunā hoti abrāhmaṇo [brāhmaṇo (syā. kaṃ. ka.)].

“Kassako kammunā hoti, sippiko hoti kammunā;

Vāṇijo kammunā hoti, pessako hoti kammunā.

“Coropi kammunā hoti, yodhājīvopi kammunā;

Yājako kammunā hoti, rājāpi hoti kammunā.

“Evametaṃ yathābhūtaṃ, kammaṃ passanti paṇḍitā;

Paṭiccasamuppādadassā, kammavipākakovidā.

“Kammunā vattati loko, kammunā vattati pajā;

Kammanibandhanā sattā, rathassāṇīva yāyato.

“Tapena brahmacariyena, saṃyamena damena ca;

Etena brāhmaṇo hoti, etaṃ brāhmaṇamuttamaṃ.

“Tīhi vijjāhi sampanno, santo khīṇapunabbhavo;

Evaṃ vāseṭṭha jānāhi, brahmā sakko vijānatan”ti.

461. Evaṃ vutte, vāseṭṭhabhāradvājā māṇavā bhagavantaṃ etadavocuṃ – “abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti – evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Ete mayaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gate”ti.

Vāseṭṭhasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.

☸---------------------------------------------------------------------

第九八 婆私吒经 Vāseṭṭhasuttaṃ

《经集》(Snp 3.9, 599-661) 中有内容相同的经。

我是这样听说的。有一次，世尊住在伊车能伽罗村的伊车能伽罗森林里。那时，有许多非常有名望的婆罗门长老们住在伊车能伽罗村。他们是：商伽婆罗门、多梨车婆罗门、沸伽罗娑帝婆罗门、生闻婆罗门、刀提耶婆罗门以及其他有名望的婆罗门长老们。这时，有婆私吒和婆罗堕阇两位年轻学子为了消除久坐的疲劳，在散步漫游。他们之间因“怎样才算是婆罗门？”而产生了争论。婆罗堕阇学子说：“一个人，因为父母双方出身清净，上溯到七代祖先，其家世血统都没有受到过指责和非难，这样才算是婆罗门。”婆私吒学子说：“一个人，如果能具足戒行、完成应尽的义务，这样才算是婆罗门。”婆罗堕阇学子没能说服婆私吒学子；婆私吒学子也没能说服婆罗堕阇学子。这时，婆私吒学子告诉婆罗堕阇学子说：“婆罗堕阇啊！有位从释迦族出家的释迦族子弟，沙门乔达摩，住在伊车能伽罗村的伊车能伽罗森林里。而这位尊者乔达摩被广泛称颂：‘那位世尊是阿罗汉、等正觉者、明行具足者、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊’，声名远扬。婆罗堕阇啊！我们去沙门乔达摩那里吧；到了之后，向沙门乔达摩请教这个问题。沙门乔达摩怎么为我们解答，我们就怎么信受奉行。”“好的！”婆罗堕阇学子回答婆私吒学子。于是，婆私吒和婆罗堕阇两位学子来到世尊那里。他们与世尊互相问候，交谈了令人愉快的问候语后，坐在一旁。坐在一旁的婆私吒学子用偈颂对世尊说：

五九四 “我们俩都是公认通晓三吠陀的学者，

我是沸伽罗娑帝的弟子，这位是多梨车的学子。 （一）

五九五 对于三吠陀论典的阐释，我们都已彻底通晓；

我们精通（吠陀）文句，是语法家，在诵读方面如同老师一样。 （二）

五九六 乔达摩啊，请看我们！在种姓的说法上我们有争论。

婆罗堕阇主张：‘人是因出生而成为婆罗门’；

而我认为是凭借行为。具足慧眼者啊，请了知这点！ （三）

五九七 我们两人相互辩论，都不能说服对方。

听说您是等正觉者，声名远扬，我们特来向尊师请教。 （四）

五九八 如同人们向着度过亏缺期（渐圆）的月亮，

走上前去合掌恭敬，世间的人们也是这样，

礼拜、恭敬乔达摩导师。 （五）

五九九 如同世间生起了慧眼，我们来请教乔达摩世尊：

人是因出生而成婆罗门，还是因行为而成婆罗门？

我们不了解，请您开示，让我们知道怎样才是婆罗门。” （六）

六○○ 世尊说：“婆私吒啊！我将为你们解说，

按照次序如实地解说，各种生物依出生而有的差别，

因为它们的出生确实各不相同。 （七）

六○一 要知道草木虽然不能言说承认，但它们有（天生的）差别；

它们天生的形貌特征就是其差别，它们的出生确实各不相同。 （八）

六○二 其次是昆虫与飞蛾，以及小虫和蚂蚁，

要知道它们的差别；它们天生的形态特征不同，

它们的出生确实各不相同。 （九）

六○三 要知道四足动物的差别，无论体型大小；

它们天生的形态特征不同，它们的出生确实各不相同。 （一○）

六○四 要知道用腹部行走、脊背长长的蛇类，

要知道它们的差别；它们天生的形态特征不同，

它们的出生确实各不相同。 （一一）

六○五 其次要知道水里游行的鱼类，

要知道它们的差别；它们天生的形态特征不同，

它们的出生确实各不相同。 （一二）

六○六 其次要知道凭借翅膀在空中飞翔的鸟类，

要知道它们的差别；它们天生的形态特征不同，

它们的出生确实各不相同。 （一三）

六○七 正如在这些生物种类中，天生的形态特征多种多样；

然而在人类中，天生的形态特征并非如此多种多样。 （一四）

六○八 不是因为头发或头颅，不是因为耳朵或眼睛，

不是因为嘴巴或鼻子，也不是因为嘴唇或眉毛， （一五）

六○九 不是因为脖颈或肩膀，不是因为腹部或脊背，

不是因为臀部或胸膛，也不是因为私处或性行为， （一六）

六一○ 不是因为双手或双脚，不是因为手指或指甲，

不是因为小腿或大腿，也不是因为肤色或声音——

（仅凭这些）天生的形态特征，并无（婆罗门与非婆罗门的）差别，不像其他生物种类那样。（一七）

六一一 在人类自身不同的身体上，这种（天生的种姓）差异是不存在的。

人类中的（职业/社会）区别，是依据名称（约定俗成）来说的。 （一八）

六一二 人类中以放牧牛群为生的人，

婆私吒，你应当这样了解：他是农夫，不是婆罗门。 （一九）

六一三 人类中以各种技艺为生的人，

婆私吒，你应当这样了解：他是工匠，不是婆罗门。 （二○）

六一四 人类中以经商贸易为生的人，

婆私吒，你应当这样了解：他是商人，不是婆罗门。 （二一）

六一五 人类中以服务他人为生的人，

婆私吒，你应当这样了解：他是仆役，不是婆罗门。 （二二）

六一六 人类中以偷盗（不与取）为生的人，

婆私吒，你应当这样了解：他是盗贼，不是婆罗门。 （二三）

六一七 人类中以使用弓箭（武器）为生的人，

婆私吒，你应当这样了解：他是士兵，不是婆罗门。 （二四）

六一八 人类中以主持祭祀为生的人，

婆私吒，你应当这样了解：他是祭司，不是婆罗门。 （二五）

六一九 人类中统治村庄和国土的人，

婆私吒，你应当这样了解：他是国王，不是婆罗门。 （二六）

六二○ 我并不因某人由母胎所生就称他为婆罗门。

（如果他还有执着），他可能只是被称为‘卿’（bho-vādi）；

如果他一无所有、无所执取，我才称他为婆罗门。 （二七）

六二一 斩断了一切束缚，不再恐惧怖畏，

超越了执着，获得解脱自在，我称这样的人为婆罗门。 （二八）

六二二 斩断皮带、缰绳和系链，以及潜在的随眠，

拔除了门闩（无明），觉悟了（四圣谛），我称这样的人为婆罗门。（二九）

六二三 对于辱骂、殴打和捆绑，毫无嗔怒地忍耐承受，

以忍耐为力量，以（忍耐的）力量为军队，我称这样的人为婆罗门。（三○）

六二四 不嗔怒，坚持戒行（头陀行），具足戒德，没有傲慢，

已调伏（烦恼），此身为最后身，我称这样的人为婆罗门。 （三一）

六二五 如同水珠在荷叶上，如同芥子在针尖上，

不被各种欲乐所沾染，我称这样的人为婆罗门。 （三二）

六二六 在此世了知自己苦的熄灭，

放下重担，解脱束缚，我称这样的人为婆罗门。 （三三）

六二七 具有甚深智慧的贤明者，通晓正道与歧途，

已证得最高义理（涅槃），我称这样的人为婆罗门。 （三四）

六二八 不与在家人和出家人双方交往过密，

四处游方而无定所，少欲知足，我称这样的人为婆罗门。 （三五）

六二九 对一切有情众生，无论弱小还是强大，都放下（伤害的）棍杖，

自己不杀，也不教唆杀害，我称这样的人为婆罗门。 （三六）

六三○ 在敌对者中无敌对，在执持刀杖者中寂灭，

在执取者中无执取，我称这样的人为婆罗门。 （三七）

六三一 贪欲、嗔恨、我慢与虚伪都已去除，

如同芥子从针尖滑落，我称这样的人为婆罗门。 （三八）

六三二 言语不粗暴，能（清晰）表达义理，说真实语，

其言语不触怒任何人，我称这样的人为婆罗门。 （三九）

六三三 在此世间，无论长或短，小或大，美或丑，

凡未给予之物绝不拿取，我称这样的人为婆罗门。 （四○）

六三四 对此世或他世都没有任何期望，

无所希求，解脱束缚，我称这样的人为婆罗门。 （四一）

六三五 没有任何执着（阿赖耶），通过智慧已无疑惑，

已深入并证得不死（甘露），我称这样的人为婆罗门。 （四二）

六三六 在此世超越了福与祸（善恶）这两种执着，

无忧愁，离尘垢，清净无染，我称这样的人为婆罗门。 （四三）

六三七 如同无垢的月亮，清净、明澈、无浊，

灭尽了对（再生）存在的欢喜，我称这样的人为婆罗门。 （四四）

六三八 超越了这（生死）泥泞险路、轮回和愚痴（之海），

已渡过（瀑流）到达彼岸，是禅修者，不动摇，无疑惑，

无所执取而寂灭（涅槃），我称这样的人为婆罗门。 （四五）

六三九 在此世舍断了各种欲乐，无家可归而（出家）游方，

灭尽了欲乐的存在，我称这样的人为婆罗门。 （四六）

六四○ 在此世舍断了渴爱，无家可归而（出家）游方，

灭尽了渴爱的存在，我称这样的人为婆罗门。 （四七）

六四一 舍弃了人间的束缚（五欲），超越了天界的束缚（五欲），

解脱了一切束缚，我称这样的人为婆罗门。 （四八）

六四二 舍离了喜爱与厌恶，获得清凉，无所依（烦恼），

征服一切世间的勇士，我称这样的人为婆罗门。 （四九）

六四三 了知一切众生的死亡与再生，

无所执着，是善逝、觉者，我称这样的人为婆罗门。 （五○）

六四四 他的去向，诸天、干达婆和人类都无法了知，

烦恼已尽的阿罗汉，我称这样的人为婆罗门。 （五一）

六四五 对过去、未来和现在，（心中）都无任何牵挂，

一无所有，无所执取，我称这样的人为婆罗门。 （五二）

六四六 （人中）公牛，最胜者，勇士，大仙，胜利者，

无欲，已沐浴（烦恼），觉悟者，我称这样的人为婆罗门。 （五三）

六四七 了知自己的过去生，能看见天界和恶趣，

并且已达到生的灭尽，我称这样的人为婆罗门。 （五四）

六四八 赋予人的名字和姓氏，这只是世间的通称（约定）；

是依世俗惯例而产生，在各地被如此设定而已。 （五五）

六四九 对于不了解（行为决定本质）的人来说，长久以来固守着错误的见解；

这些无知的人告诉你们：‘人是因出生而成为婆罗门’。 （五六）

六五○ 不是因出生而成为婆罗门，也不是因出生而非婆罗门；

是因行为而成婆罗门，是因行为而非婆罗门。 （五七）

六五一 因行为而成农夫，因行为而成工匠；

因行为而成商人，因行为而成仆役。 （五八）

六五二 因行为而成盗贼，因行为而成士兵；

因行为而成祭司，也因行为而成国王。 （五九）

六五三 了知缘起法的贤者们，通晓业与业果（异熟），

他们能如实地看待这行为（的决定作用）。 （六○）

六五四 世界依业而运转，人类依业而生存；

众生被业所束缚，如同行进的车被车轴销所系缚。 （六一）

六五五 通过苦行、梵行、守护根门（自制）与调伏，

（人才能）成为婆罗门，这才是最上等的婆罗门。 （六二）

六五六 具备三明、内心寂静、不再轮回再生（已尽后有）的阿罗汉——

婆私吒，你应当知道，这样的人，连梵天和帝释天这些智者都认可（他是真正的婆罗门）。”（六三）

听闻此言后，婆私吒和婆罗堕阇两位学子对世尊说：“妙极了，乔达摩！妙极了，乔达摩！如同扶正倾倒之物，显露遮蔽之物，为迷路者指明道路，在黑暗中带来油灯，让有眼之人能看见形色一样，乔达摩以种种方式阐明了法。我们皈依乔达摩、皈依法、皈依比丘僧团。请乔达摩接纳我们，从今日起，终生皈依，成为优婆塞（在家弟子）。”

婆私吒经 终

☸.....................................................................

九八 婆塞特经

我是这样听说的。有一次，世尊曾经住在伊车能伽罗的伊车能伽罗森林。那时，许多著名的、富裕的婆罗门住在伊车能伽罗，诸如商伽婆罗门，多梨车婆罗门，沸伽罗娑帝婆罗门，生闻婆罗门，刀提耶婆罗门和其他一些著名的、富裕的婆罗门。那时，有两位青年婆私吒和婆罗堕阇一边散步一边谈论这个问题：“一个人是怎样成为婆罗门的？”婆罗堕阇青年说：“他父母双方都出身良好，上溯七代血统纯净，在种姓问题上从未被贬低或指责，这样他就是一个婆罗门。”而婆私吒青年说：“他具有德行和善行，这样，他就是一位婆罗门。”婆罗堕阇青年不能说服婆私吒青年；婆私吒青年也不能说服婆罗堕阇青年。

于是，婆私吒青年对婆罗堕阇青年说道：“婆罗堕阇啊，沙门乔达摩，释迦族之子，从释迦族出家，住在伊车能伽罗的伊车能伽罗森林，到处传扬着对乔达摩的称赞：‘这位世尊、阿罗汉、三藐三佛陀、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛陀，世尊。’婆罗堕阇啊！让我们到沙门乔达摩那里去吧。到了那里，我们向沙门乔达摩请教这个问题，他怎样回答，我们就怎样接受。”婆罗堕阇青年对婆私吒青年说道：“就这样办吧！”于是，婆私吒和婆罗堕阇两位青年前往世尊那里。到了那里，与世尊互相问候。问候之后，互相寒暄。寒暄之后，他俩坐在一旁。坐在一旁后，婆私吒青年用偈颂对世尊说道：

594 “我们是公认通晓三吠陀的学者，我是沸伽罗娑帝的弟子，这位青年是多梨车的弟子。

595 “我们精通三吠陀学者所讲述的一切；我们是语法学家，精通吠陀读诵，在吟诵方面，与老师不相上下。

596 “乔达摩啊！在种姓问题上，我俩有分歧，婆罗堕阇说一个人是由于出身才成为婆罗门，而我说（是）由于行为。具足慧眼者啊，请了知这个问题！

597 “我俩互相不能说服对方，前来向您请教，因为您以‘正等觉’闻名于世。

598 “正像人们双手合十，向着（渐圆的）新月敬礼那样，在这世上，人们也（这样）向乔达摩敬礼。

599 “我们请教世间的具眼者乔达摩：一个人成为婆罗门究竟是靠出身，还是靠行为？我们不知道，请您告诉我们，让我们懂得何为婆罗门。”

600 世尊说道：“婆私吒啊！我将逐一地，如实地向你们解释生物的出身区分，因为它们的出身多种多样。

601 “你们知道草和树，尽管它们自己不知道，出身形成它们的特征，因为它们的出身多种多样。

602 “你们知道蛆、蛾、蚂蚁，出身形成它们的特征，因为它们的出身多种多样。

603 “你们知道大大小小四足动物，出身形成它们的特征，因为它们的出身多种多样。

604 “你们知道爬行的蛇，出身形成它们的特征，因为它们的出身多种多样。

605 “你们知道水中游动的鱼，出身形成它们的特征，因为它们的出身多种多样。

606 “你们知道振翅飞行的鸟，出身形成它们的特征，因为它们的出身多种多样。

607 “在这些种类的生物中，由出身形成的特征多种多样，而在人类中，由出身形成的特征并不多种多样。

608 “不是由于头发、头、耳朵、眼睛、嘴、鼻、嘴唇、眉毛，

609 “不是由于头颈、肩、腹、背、乳房、阴户、交媾，

610 “不是由于手、脚、手掌、指甲、小腿、大腿、肤色和声音而形成出身特征，像其他生物那样。

611 “人类不存在（决定种姓的）身体上的差异，人类中的区别是用名称（约定）来表示的。

612 “人类中以养牛为生的人，婆私吒啊！你知道，这样的人是农民，不是婆罗门。

613 “人类中以手艺为生的人，婆私吒啊！你知道，这样的人是手艺人，不是婆罗门。

614 “人类中以经商为生的人，婆私吒啊！你知道，这样的人是商人，不是婆罗门。

615 “人类中以侍候他人为生的人，婆私吒啊！你知道，这样的人是仆人，不是婆罗门。

616 “人类中以偷盗为生的人，婆私吒啊！你知道，这样的人是盗贼，不是婆罗门。

617 “人类中以射箭为生的人，婆私吒啊！你知道，这样的人是士兵，不是婆罗门。

618 “人类中以祭祀为生的人，婆私吒啊！你知道，这样的人是祭司，不是婆罗门。

619 “人类中享受村庄和王国的人，婆私吒啊！你知道，这样的人是国王，不是婆罗门。

620 “我不根据出身或母系根源称一个人为婆罗门。他如果有所执着（sakiñcano），或许可被称为‘卿’（bho-vādi）；而我称那无所执、无所取的人为婆罗门。

621 “斩断一切束缚，无所畏惧，超越执着，获得解脱，我称这样的人为婆罗门。

622 “斩断束缚人的套索、皮索和绳索，铲除障碍，达到觉智，我称这样的人为婆罗门。

623 “即使无辜，也能忍受责骂、鞭打和囚禁，以忍耐为力量，以（忍耐的）力量为军队，我称这样的人为婆罗门。

624 “不忿怒，有善行，有德行，不狂妄，自制，此生是最后一生，我称这样的人为婆罗门。

625 “就像荷叶上的水珠，针尖上的芥末，他不沾染各种欲爱，我称这样的人为婆罗门。

626 “他懂得在这世灭寂自己的痛苦，卸下重负，获得解脱，我称这样的人为婆罗门。

627 “智慧深邃，聪明，明辨正路和邪路，达到至高目的，我称这样的人为婆罗门。

628 “既不与在家人交往，也不与出家人交往，出家游荡，没有欲望，我称这样的人为婆罗门。

629 “不对众生施暴，无论是弱者还是强者；不伤害，也不引起伤害，我称这样的人为婆罗门。

630 “在乖违者中，他不乖违；在暴虐者中，他平静；在执著者中，他不执着；我称这样的人为婆罗门。

631 “贪欲、仇恨、骄傲和欺妄都己消除，犹如芥末从（针）尖上掉落，我称这样的人为婆罗门。

632 “说话温和，有益和真实，不对任何人发脾气，我称这样的人为婆罗门。

633 “在这世上，不拿任何不是给他的东西，无论是长的、短的、大的、小的、还是好的、坏的，我称这样的人为婆罗门。

634 “对此世和彼世都不企求，毫无欲望，达到解脱，我称这样的人为婆罗门。

635 “毫无执着，通过知识消除疑虑，进入永恒境界（不死甘露），我称这样的人为婆罗门。

636 “（在此世）克服善恶两种束缚。摆脱忧愁，涤除尘垢，纯洁无瑕，我称这样的人为婆罗门。

637 “像月亮一样清澈，明净，纯洁无瑕，灭寂喜悦之情（对存在的欢喜），我称这样的人为婆罗门。

638 “越过难越的轮回泥潭，越过痴迷，到达彼岸，专心修禅，没有（渴爱）动摇，没有疑虑，没有执着，获得解脱（涅槃），我称这样的人为婆罗门。

639 “在这世抛弃欲爱，离家成为出家人，灭寂欲爱的存在，我称这样的人为婆罗门。

640 “在这世抛弃贪欲，离家成为出家人，灭寂贪欲的存在，我称这样的人为婆罗门。

641 “摒弃人间的束缚，克服天界的束缚，摆脱一切束缚，我称这样的人为婆罗门。

642 “摒弃欢喜和厌恶，镇静自若，排除生存因素（烦恼），成为制服一切世界的英雄，我称这样的人为婆罗门。

643 “通晓众生的消亡和再生，无所执着，成为善逝、佛陀，我称这样的人为婆罗门。

644 “神、干达婆和人都不知道他的踪迹；他灭寂烦恼，成为阿罗汉，我称这样的人为婆罗门。

645 “在过去、未来和现在，他一无所有，毫无执着，我称这样的人为婆罗门。

646 “他是（人中之）公牛，贤者，英雄，大仙，胜利者，无（渴爱）动摇者，纯洁者（已沐浴烦恼者）和觉醒者，我称这样的人为婆罗门。

647 “他知道前生情况，目睹天国和地狱，于是灭寂再生，我称这样的人为婆罗门。

648 “在这世上，用作名字和族姓的只是名称（约定），所有各处采用的（都）是（这类）名称（约定）。

649 “无知者的错误观点长期流行；无知者告诉我们：婆罗门都是由出身决定的。

650 “婆罗门不由出身决定，非婆罗门也不由出身决定；婆罗门由行为决定，非婆罗门也由行为决定。

651 “农民由行为决定，手艺人由行为决定，商人由行为决定，仆人由行为决定。

652 “盗贼由行为决定，士兵由行为决定，祭司由行为决定，国王由行为决定。

653 “智者洞悉缘起（法则），懂得行为的果报，所以能如实地看待这种行为（的决定作用）。

654 “由于行为，世界才得以运转；由于行为，人类才得以生存；众生受行为束缚，犹如转动的车轮受车辖（车轴销）束缚。

655 “凭借苦行、梵行、凭借自制、凭借调柔，一个人才成为婆罗门。这才是最好的婆罗门。

656 “他掌握三明，内心平静，灭尽了再生，婆私吒啊，你要知道，（这样的人是真正的婆罗门），这是智者中的梵天和帝释天（所认可的）。”

婆私吒和婆罗堕阇两位青年听了之后，对世尊说道：“妙极了，乔达摩！妙极了，乔达摩！正像一个人，乔达摩啊！扶正摔倒的东西，揭示隐蔽的东西，给迷路者指路，在黑暗中举着油灯，让那些有眼者能看到东西，世尊乔达摩以各种方式说明了法。我们要皈依世尊乔达摩，皈依法，皈依比丘僧团。请世尊乔达摩接受我们为优婆塞。从今以后，我们将终生寻求皈依。”

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《2》Majjhimapaṇṇāsapāḷi 中分五十经篇 (MN 51-100, 1-486)/5. Brāhmaṇavagga 婆罗门品 (MN 91-100, 383-486)”

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【经名】 5.9 Subhasutta 须婆经 (MN 99, 462-472)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Subhasuttaṃ

462. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena subho māṇavo todeyyaputto sāvatthiyaṃ paṭivasati aññatarassa gahapatissa nivesane kenacideva karaṇīyena. Atha kho subho māṇavo todeyyaputto yassa gahapatissa nivesane paṭivasati taṃ gahapatiṃ etadavoca – “sutaṃ metaṃ, gahapati – ‘avivittā sāvatthī arahantehī’ti. Kaṃ nu khvajja samaṇaṃ vā brāhmaṇaṃ vā payirupāseyyāmā”ti? “Ayaṃ, bhante, bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Taṃ, bhante, bhagavantaṃ payirupāsassū”ti. Atha kho subho māṇavo todeyyaputto tassa gahapatissa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho subho māṇavo todeyyaputto bhagavantaṃ etadavoca – “brāhmaṇā, bho gotama, evamāhaṃsu – ‘gahaṭṭho ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ, na pabbajito ārādhako hoti ñāyaṃ dhammaṃ kusalan’ti. Idha bhavaṃ gotamo kimāhā”ti?

463. “Vibhajjavādo kho ahamettha, māṇava; nāhamettha ekaṃsavādo. Gihissa vāhaṃ, māṇava, pabbajitassa vā micchāpaṭipattiṃ na vaṇṇemi. Gihī vā hi, māṇava, pabbajito vā micchāpaṭipanno micchāpaṭipattādhikaraṇahetu na ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ. Gihissa vāhaṃ, māṇava, pabbajitassa vā sammāpaṭipattiṃ vaṇṇemi. Gihī vā hi, māṇava, pabbajito vā sammāpaṭipanno sammāpaṭipattādhikaraṇahetu ārādhako hoti ñāyaṃ dhammaṃ kusalan”ti.

“Brāhmaṇā, bho gotama, evamāhaṃsu – ‘mahaṭṭhamidaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ gharāvāsakammaṭṭhānaṃ mahapphalaṃ hoti; appaṭṭhamidaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ pabbajjā kammaṭṭhānaṃ appaphalaṃ hotī’ti. Idha bhavaṃ gotamo kimāhā”ti.

“Etthāpi kho ahaṃ, māṇava, vibhajjavādo; nāhamettha ekaṃsavādo. Atthi, māṇava, kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ vipajjamānaṃ appaphalaṃ hoti; atthi, māṇava, kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti; atthi, māṇava, kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ vipajjamānaṃ appaphalaṃ hoti; atthi, māṇava, kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti. Katamañca, māṇava, kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ vipajjamānaṃ appaphalaṃ hoti? Kasi kho, māṇava, kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ vipajjamānaṃ appaphalaṃ hoti. Katamañca, māṇava, kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti? Kasiyeva kho, māṇava, kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti. Katamañca, māṇava, kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ vipajjamānaṃ appaphalaṃ hoti? Vaṇijjā kho, māṇava, kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ vipajjamānaṃ appaphalaṃ hoti. Katamañca māṇava, kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti? Vaṇijjāyeva kho, māṇava, kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti.

464. “Seyyathāpi, māṇava, kasi kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ vipajjamānaṃ appaphalaṃ hoti; evameva kho, māṇava, gharāvāsakammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ vipajjamānaṃ appaphalaṃ hoti. Seyyathāpi, māṇava, kasiyeva kammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti; evameva kho, māṇava, gharāvāsakammaṭṭhānaṃ mahaṭṭhaṃ mahākiccaṃ mahādhikaraṇaṃ mahāsamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti. Seyyathāpi, māṇava, vaṇijjā kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ vipajjamānaṃ appaphalaṃ hoti; evameva kho, māṇava, pabbajjā kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ vipajjamānaṃ appaphalaṃ hoti. Seyyathāpi, māṇava, vaṇijjāyeva kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ sampajjamānaṃ mahapphalaṃ hoti; evameva kho, māṇava, pabbajjā kammaṭṭhānaṃ appaṭṭhaṃ appakiccaṃ appādhikaraṇaṃ appasamārambhaṃ sampajjamānaṃ mahapphalaṃ hotī”ti.

“Brāhmaṇā, bho gotama, pañca dhamme paññapenti puññassa kiriyāya, kusalassa ārādhanāyā”ti. “Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya, kusalassa ārādhanāya – sace te agaru – sādhu te pañca dhamme imasmiṃ parisati bhāsassū”ti. “Na kho me, bho gotama, garu yatthassu bhavanto vā nisinno bhavantarūpo vā”ti [nisinnā bhavantarūpā vāti (sī. syā. kaṃ. pī.)]. “Tena hi, māṇava, bhāsassū”ti. “Saccaṃ kho, bho gotama, brāhmaṇā paṭhamaṃ dhammaṃ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. Tapaṃ kho, bho gotama, brāhmaṇā dutiyaṃ dhammaṃ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. Brahmacariyaṃ kho, bho gotama, brāhmaṇā tatiyaṃ dhammaṃ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. Ajjhenaṃ kho, bho gotama, brāhmaṇā catutthaṃ dhammaṃ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. Cāgaṃ kho, bho gotama, brāhmaṇā pañcamaṃ dhammaṃ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. Brāhmaṇā, bho gotama, ime pañca dhamme paññapenti puññassa kiriyāya, kusalassa ārādhanāyāti. Idha bhavaṃ gotamo kimāhā”ti?

465. “Kiṃ pana, māṇava, atthi koci brāhmaṇānaṃ ekabrāhmaṇopi yo evamāha – ‘ahaṃ imesaṃ pañcannaṃ dhammānaṃ sayaṃ abhiññā sacchikatvā vipākaṃ pavedemī’”ti? “No hidaṃ, bho gotama”. “Kiṃ pana, māṇava, atthi koci brāhmaṇānaṃ ekācariyopi ekācariyapācariyopi yāva sattamā ācariyamahayugāpi yo evamāha – ‘ahaṃ imesaṃ pañcannaṃ dhammānaṃ sayaṃ abhiññā sacchikatvā vipākaṃ pavedemī’”ti? “No hidaṃ, bho gotama”. “Kiṃ pana, māṇava, yepi te brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti, seyyathidaṃ – aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi evamāhaṃsu – ‘mayaṃ imesaṃ pañcannaṃ dhammānaṃ sayaṃ abhiññā sacchikatvā vipākaṃ pavedemā’”ti? “No hidaṃ, bho gotama”.

“Iti kira, māṇava, natthi koci brāhmaṇānaṃ ekabrāhmaṇopi yo evamāha – ‘ahaṃ imesaṃ pañcannaṃ dhammānaṃ sayaṃ abhiññā sacchikatvā vipākaṃ pavedemī’ti; natthi koci brāhmaṇānaṃ ekācariyopi ekācariyapācariyopi yāva sattamā ācariyamahayugāpi yo evamāha – ‘ahaṃ imesaṃ pañcannaṃ dhammānaṃ sayaṃ abhiññā sacchikatvā vipākaṃ pavedemī’ti; yepi te brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro, yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ, tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti, seyyathidaṃ – aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu. Tepi na evamāhaṃsu – ‘mayaṃ imesaṃ pañcannaṃ dhammānaṃ sayaṃ abhiññā sacchikatvā vipākaṃ pavedemā’ti.

“Seyyathāpi, māṇava, andhaveṇi paramparāsaṃsattā purimopi na passati majjhimopi na passati pacchimopi na passati; evameva kho, māṇava, andhaveṇūpamaṃ maññe brāhmaṇānaṃ bhāsitaṃ sampajjati – purimopi na passati majjhimopi na passati pacchimopi na passatī”ti.

466. Evaṃ vutte, subho māṇavo todeyyaputto bhagavatā andhaveṇūpamena vuccamāno kupito anattamano bhagavantaṃyeva khuṃsento bhagavantaṃyeva vambhento bhagavantaṃyeva vadamāno – ‘samaṇo gotamo pāpito bhavissatī’ti bhagavantaṃ etadavoca – “brāhmaṇo, bho gotama, pokkharasāti opamañño subhagavaniko evamāha – ‘evameva panidhekacce [panimeke (sabbattha)] samaṇabrāhmaṇā uttarimanussadhammā alamariyañāṇadassanavisesaṃ paṭijānanti. Tesamidaṃ bhāsitaṃ hassakaṃyeva sampajjati, nāmakaṃyeva sampajjati, rittakaṃyeva sampajjati, tucchakaṃyeva sampajjati. Kathañhi nāma manussabhūto uttarimanussadhammā alamariyañāṇadassanavisesaṃ ñassati vā dakkhati vā sacchi vā karissatīti – netaṃ ṭhānaṃ vijjatī’”ti?

“Kiṃ pana, māṇava, brāhmaṇo pokkharasāti opamañño subhagavaniko sabbesaṃyeva samaṇabrāhmaṇānaṃ cetasā ceto paricca pajānātī”ti? “Sakāyapi hi, bho gotama, puṇṇikāya dāsiyā brāhmaṇo pokkharasāti opamañño subhagavaniko cetasā ceto paricca na pajānāti, kuto pana sabbesaṃyeva samaṇabrāhmaṇānaṃ cetasā ceto paricca pajānissatī”ti?

“Seyyathāpi, māṇava, jaccandho puriso na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṃ, na passeyya tārakarūpāni, na passeyya candimasūriye. So evaṃ vadeyya – ‘natthi kaṇhasukkāni rūpāni, natthi kaṇhasukkānaṃ rūpānaṃ dassāvī; natthi nīlakāni rūpāni, natthi nīlakānaṃ rūpānaṃ dassāvī; natthi pītakāni rūpāni, natthi pītakānaṃ rūpānaṃ dassāvī; natthi lohitakāni rūpāni, natthi lohitakānaṃ rūpānaṃ dassāvī; natthi mañjiṭṭhakāni rūpāni, natthi mañjiṭṭhakānaṃ rūpānaṃ dassāvī; natthi samavisamaṃ, natthi samavisamassa dassāvī; natthi tārakarūpāni, natthi tārakarūpānaṃ dassāvī; natthi candimasūriyā, natthi candimasūriyānaṃ dassāvī. Ahametaṃ na jānāmi, ahametaṃ na passāmi; tasmā taṃ natthī’ti. Sammā nu kho so, māṇava, vadamāno vadeyyā”ti?

“No hidaṃ, bho gotama. Atthi kaṇhasukkāni rūpāni, atthi kaṇhasukkānaṃ rūpānaṃ dassāvī; atthi nīlakāni rūpāni, atthi nīlakānaṃ rūpānaṃ dassāvī; atthi pītakāni rūpāni, atthi pītakānaṃ rūpānaṃ dassāvī; atthi lohitakāni rūpāni, atthi lohitakānaṃ rūpānaṃ dassāvī; atthi mañjiṭṭhakāni rūpāni, atthi mañjiṭṭhakānaṃ rūpānaṃ dassāvī; atthi samavisamaṃ, atthi samavisamassa dassāvī; atthi tārakarūpāni, atthi tārakarūpānaṃ dassāvī; atthi candimasūriyā, atthi candimasūriyānaṃ dassāvī. ‘Ahametaṃ na jānāmi, ahametaṃ na passāmi; tasmā taṃ natthī’ti; na hi so, bho gotama, sammā vadamāno vadeyyā”ti.

“Evameva kho, māṇava, brāhmaṇo pokkharasāti opamañño subhagavaniko andho acakkhuko. So vata uttarimanussadhammā alamariyañāṇadassanavisesaṃ ñassati vā dakkhati vā sacchi vā karissatīti – netaṃ ṭhānaṃ vijjati”.

467. “Taṃ kiṃ maññasi, māṇava, ye te kosalakā brāhmaṇamahāsālā, seyyathidaṃ – caṅkī brāhmaṇo tārukkho brāhmaṇo pokkharasāti brāhmaṇo jāṇussoṇi brāhmaṇo pitā ca [vā (sī. syā. kaṃ. pī.)] te todeyyo, katamā nesaṃ seyyo [seyyā (syā. kaṃ.)], yaṃ vā te sammuccā [sammusā (sī. pī.)] vācaṃ bhāseyyuṃ yaṃ vā asammuccā”ti? “Sammuccā, bho gotama”.

“Katamā nesaṃ seyyo, yaṃ vā te mantā vācaṃ bhāseyyuṃ yaṃ vā amantā”ti? “Mantā, bho gotama”.

“Katamā nesaṃ seyyo, yaṃ vā te paṭisaṅkhāya vācaṃ bhāseyyuṃ yaṃ vā appaṭisaṅkhāyā”ti? “Paṭisaṅkhāya, bho gotama”.

“Katamā nesaṃ seyyo, yaṃ vā te atthasaṃhitaṃ vācaṃ bhāseyyuṃ yaṃ vā anatthasaṃhitan”ti? “Atthasaṃhitaṃ, bho gotama”.

“Taṃ kiṃ maññasi, māṇava, yadi evaṃ sante, brāhmaṇena pokkharasātinā opamaññena subhagavanikena sammuccā vācā bhāsitā asammuccā”ti [asammusā vāti (pī.) evamitarapañhattayepi vāsaddena saha dissati]? “Asammuccā, bho gotama”.

“Mantā vācā bhāsitā amantā vā”ti? “Amantā, bho gotama”.

“Paṭisaṅkhāya vācā bhāsitā appaṭisaṅkhāyā”ti? “Appaṭisaṅkhāya, bho gotama”.

“Atthasaṃhitā vācā bhāsitā anatthasaṃhitā”ti? “Anatthasaṃhitā, bho gotama”.

“Pañca kho ime, māṇava, nīvaraṇā. Katame pañca? Kāmacchandanīvaraṇaṃ, byāpādanīvaraṇaṃ, thīnamiddhanīvaraṇaṃ uddhaccakukkuccanīvaraṇaṃ, vicikicchānīvaraṇaṃ – ime kho, māṇava, pañca nīvaraṇā. Imehi kho māṇava, pañcahi nīvaraṇehi brāhmaṇo pokkharasāti opamañño subhagavaniko āvuto nivuto ophuṭo [ovuto (sī.), ophuto (syā. kaṃ. pī.)] pariyonaddho. So vata uttarimanussadhammā alamariyañāṇadassanavisesaṃ ñassati vā dakkhati vā sacchi vā karissatīti – netaṃ ṭhānaṃ vijjati.

468. “Pañca kho ime, māṇava, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhā viññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā – ime kho, māṇava, pañca kāmaguṇā. Imehi kho, māṇava, pañcahi kāmaguṇehi brāhmaṇo pokkharasāti opamañño subhagavaniko gathito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjati. So vata uttarimanussadhammā alamariyañāṇadassanavisesaṃ ñassati vā dakkhati vā sacchi vā karissatīti – netaṃ ṭhānaṃ vijjati.

“Taṃ kiṃ maññasi, māṇava, yaṃ vā tiṇakaṭṭhupādānaṃ paṭicca aggiṃ jāleyya yaṃ vā nissaṭṭhatiṇakaṭṭhupādānaṃ aggiṃ jāleyya, katamo nu khvāssa aggi accimā ceva vaṇṇavā ca pabhassaro cā”ti? “Sace taṃ, bho gotama, ṭhānaṃ nissaṭṭhatiṇakaṭṭhupādānaṃ aggiṃ jāletuṃ, svāssa aggi accimā ceva vaṇṇavā ca pabhassaro cā”ti. “Aṭṭhānaṃ kho etaṃ, māṇava, anavakāso yaṃ nissaṭṭhatiṇakaṭṭhupādānaṃ aggiṃ jāleyya aññatra iddhimatā. Seyyathāpi, māṇava, tiṇakaṭṭhupādānaṃ paṭicca aggi jalati tathūpamāhaṃ, māṇava, imaṃ pītiṃ vadāmi yāyaṃ pīti pañca kāmaguṇe paṭicca. Seyyathāpi, māṇava, nissaṭṭhatiṇakaṭṭhupādāno [nissaṭṭhatiṇakaṭṭhupādānaṃ paṭicca (sī. pī. ka.)] aggi jalati tathūpamāhaṃ, māṇava, imaṃ pītiṃ vadāmi yāyaṃ pīti aññatreva kāmehi aññatra akusalehi dhammehi.

“Katamā ca, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi? Idha, māṇava, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. Ayampi kho, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi. Puna caparaṃ, māṇava, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati. Ayampi kho, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi.

469. “Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, katamettha [kamettha (ka. sī. syā. kaṃ. pī.)] brāhmaṇā dhammaṃ mahapphalataraṃ paññapenti puññassa kiriyāya kusalassa ārādhanāyā”ti? “Yeme, bho gotama, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, cāgamettha brāhmaṇā dhammaṃ mahapphalataraṃ paññapenti puññassa kiriyāya kusalassa ārādhanāyā”ti.

“Taṃ ki maññasi, māṇava, idha aññatarassa brāhmaṇassa mahāyañño paccupaṭṭhito assa. Atha dve brāhmaṇā āgaccheyyuṃ – ‘itthannāmassa brāhmaṇassa mahāyaññaṃ anubhavissāmā’ti. Tatrekassa [tatthekassa (pī.)] brāhmaṇassa evamassa – ‘aho vata! Ahameva labheyyaṃ bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ, na añño brāhmaṇo labheyya bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍan’ti. Ṭhānaṃ kho panetaṃ, māṇava, vijjati yaṃ añño brāhmaṇo labheyya bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ, na so brāhmaṇo labheyya bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ. ‘Añño brāhmaṇo labhati bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍaṃ, nāhaṃ labhāmi bhattagge aggāsanaṃ aggodakaṃ aggapiṇḍan’ti – iti so kupito hoti anattamano. Imassa pana, māṇava, brāhmaṇā kiṃ vipākaṃ paññapentī”ti? “Na khvettha, bho gotama, brāhmaṇā evaṃ dānaṃ denti – ‘iminā paro kupito hotu anattamano’ti. Atha khvettha brāhmaṇā anukampājātikaṃyeva [anukampajātikaṃyeva (syā. kaṃ. ka.)] dānaṃ dentī”ti. “Evaṃ sante, kho, māṇava, brāhmaṇānaṃ idaṃ chaṭṭhaṃ puññakiriyavatthu hoti – yadidaṃ anukampājātikan”ti. “Evaṃ sante, bho gotama, brāhmaṇānaṃ idaṃ chaṭṭhaṃ puññakiriyavatthu hoti – yadidaṃ anukampājātikan”ti.

“Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, ime tvaṃ pañca dhamme kattha bahulaṃ samanupassasi – gahaṭṭhesu vā pabbajitesu vā”ti? “Yeme, bho gotama, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, imāhaṃ pañca dhamme pabbajitesu bahulaṃ samanupassāmi appaṃ gahaṭṭhesu. Gahaṭṭho hi, bho gotama, mahaṭṭho mahākicco mahādhikaraṇo mahāsamārambho, na satataṃ samitaṃ saccavādī hoti; pabbajito kho pana, bho gotama, appaṭṭho appakicco appādhikaraṇo appasamārambho, satataṃ samitaṃ saccavādī hoti. Gahaṭṭho hi, bho gotama, mahaṭṭho mahākicco mahādhikaraṇo mahāsamārambho na satataṃ samitaṃ tapassī hoti… brahmacārī hoti… sajjhāyabahulo hoti… cāgabahulo hoti; pabbajito kho pana, bho gotama, appaṭṭho appakicco appādhikaraṇo appasamārambho satataṃ samitaṃ tapassī hoti… brahmacārī hoti… sajjhāyabahulo hoti… cāgabahulo hoti. Yeme, bho gotama, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, imāhaṃ pañca dhamme pabbajitesu bahulaṃ samanupassāmi appaṃ gahaṭṭhesū”ti.

“Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya cittassāhaṃ ete parikkhāre vadāmi – yadidaṃ cittaṃ averaṃ abyābajjhaṃ tassa bhāvanāya. Idha, māṇava, bhikkhu saccavādī hoti. So ‘saccavādīmhī’ti labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Yaṃ taṃ kusalūpasaṃhitaṃ pāmojjaṃ, cittassāhaṃ etaṃ parikkhāraṃ vadāmi – yadidaṃ cittaṃ averaṃ abyābajjhaṃ tassa bhāvanāya. Idha, māṇava, bhikkhu tapassī hoti…pe… brahmacārī hoti…pe… sajjhāyabahulo hoti…pe… cāgabahulo hoti. So ‘cāgabahulomhī’ti labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Yaṃ taṃ kusalūpasaṃhitaṃ pāmojjaṃ, cittassāhaṃ etaṃ parikkhāraṃ vadāmi – yadidaṃ cittaṃ averaṃ abyābajjhaṃ tassa bhāvanāya. Ye te māṇava, brāhmaṇā, pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, cittassāhaṃ ete parikkhāre vadāmi – yadidaṃ cittaṃ averaṃ abyābajjhaṃ tassa bhāvanāyā”ti.

470. Evaṃ vutte, subho māṇavo todeyyaputto bhagavantaṃ etadavoca – “sutaṃ metaṃ, bho gotama – ‘samaṇo gotamo brahmānaṃ sahabyatāya maggaṃ jānātī’”ti.

“Taṃ kiṃ maññasi, māṇava, āsanne ito naḷakāragāmo, na yito dūre naḷakāragāmo”ti?

“Evaṃ, bho, āsanne ito naḷakāragāmo, na yito dūre naḷakāragāmo”ti.

“Taṃ, kiṃ maññasi māṇava, idhassa puriso naḷakāragāme jātavaddho [jātavaḍḍho (syā. kaṃ. ka.)]; tamenaṃ naḷakāragāmato tāvadeva avasaṭaṃ [apasakkaṃ (syā. kaṃ. ka.)] naḷakāragāmassa maggaṃ puccheyyuṃ; siyā nu kho, māṇava, tassa purisassa naḷakāragāme jātavaddhassa naḷakāragāmassa maggaṃ puṭṭhassa dandhāyitattaṃ vā vitthāyitattaṃ vā”ti?

“No hidaṃ, bho gotama”.

“Taṃ kissa hetu”?

“Amu hi, bho gotama, puriso naḷakāragāme jātavaddho. Tassa sabbāneva naḷakāragāmassa maggāni suviditānī”ti. “Siyā nu kho, māṇava, tassa purisassa naḷakāragāme jātavaddhassa naḷakāragāmassa maggaṃ puṭṭhassa dandhāyitattaṃ vā vitthāyitattaṃ vāti, na tveva tathāgatassa brahmalokaṃ vā brahmalokagāminiṃ vā paṭipadaṃ puṭṭhassa dandhāyitattaṃ vā vitthāyitattaṃ vā. Brahmānañcāhaṃ, māṇava, pajānāmi brahmalokañca brahmalokagāminiñca paṭipadaṃ; yathāpaṭipanno ca brahmalokaṃ upapanno tañca pajānāmī”ti.

“Sutaṃ metaṃ, bho gotama – ‘samaṇo gotamo brahmānaṃ sahabyatāya maggaṃ desetī’ti. Sādhu me bhavaṃ gotamo brahmānaṃ sahabyatāya maggaṃ desetū”ti.

“Tena hi, māṇava, suṇāhi, sādhukaṃ manasi karohi, bhāsissāmī”ti. “Evaṃ bho”ti kho subho māṇavo todeyyaputto bhagavato paccassosi. Bhagavā etadavoca –

471. “Katamo ca, māṇava, brahmānaṃ sahabyatāya maggo? Idha, māṇava, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Evaṃ bhāvitāya kho, māṇava, mettāya cetovimuttiyā yaṃ pamāṇakataṃ kammaṃ na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhati. Seyyathāpi, māṇava, balavā saṅkhadhamo appakasireneva cātuddisā viññāpeyya [evameva kho māṇava evaṃ bhāvitāya mettāya (sī. syā. kaṃ. pī. dī. ni. 1.556) tathāpi idha pāṭhoyeva upamāya saṃsandiyamāno paripuṇṇo viya dissati]; evameva kho, māṇava…pe… evaṃ bhāvitāya kho, māṇava, mettāya [evameva kho māṇava evaṃ bhāvitāya mettāya (sī. syā. kaṃ. pī. dī. ni. 1.556) tathāpi idha pāṭhoyeva upamāya saṃsandiyamāno paripuṇṇo viya dissati] cetovimuttiyā yaṃ pamāṇakataṃ kammaṃ na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhati. Ayampi kho, māṇava, brahmānaṃ sahabyatāya maggo. “Puna caparaṃ, māṇava, bhikkhu karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Evaṃ bhāvitāya kho, māṇava, upekkhāya cetovimuttiyā yaṃ pamāṇakataṃ kammaṃ na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhati. Seyyathāpi, māṇava, balavā saṅkhadhamo appakasireneva cātuddisā viññāpeyya; evameva kho, māṇava…pe… evaṃ bhāvitāya kho, māṇava, upekkhāya cetovimuttiyā yaṃ pamāṇakataṃ kammaṃ na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhati. Ayampi kho, māṇava, brahmānaṃ sahabyatāya maggo”ti.

472. Evaṃ vutte, subho māṇavo todeyyaputto bhagavantaṃ etadavoca – “abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti – evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ. Handa, ca dāni mayaṃ, bho gotama, gacchāma; bahukiccā mayaṃ bahukaraṇīyā”ti. “Yassadāni tvaṃ, māṇava, kālaṃ maññasī”ti. Atha kho subho māṇavo todeyyaputto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

Tena kho pana samayena jāṇussoṇi brāhmaṇo sabbasetena vaḷavābhirathena [vaḷabhīrathena (sī.)] sāvatthiyā niyyāti divā divassa. Addasā kho jāṇussoṇi brāhmaṇo subhaṃ māṇavaṃ todeyyaputtaṃ dūratova āgacchantaṃ. Disvāna subhaṃ māṇavaṃ todeyyaputtaṃ etadavoca – “handa, kuto nu bhavaṃ bhāradvājo āgacchati divā divassā”ti? “Ito hi kho ahaṃ, bho, āgacchāmi samaṇassa gotamassa santikā”ti. “Taṃ kiṃ maññasi, bhavaṃ bhāradvājo, samaṇassa gotamassa paññāveyyattiyaṃ paṇḍito maññeti”? “Ko cāhaṃ, bho, ko ca samaṇassa gotamassa paññāveyyattiyaṃ jānissāmi? Sopi nūnassa tādisova yo samaṇassa gotamassa paññāveyyattiyaṃ jāneyyā”ti. “Uḷārāya khalu, bhavaṃ bhāradvājo, samaṇaṃ gotamaṃ pasaṃsāya pasaṃsatī”ti. “Ko cāhaṃ, bho, ko ca samaṇaṃ gotamaṃ pasaṃsissāmi? Pasatthapasatthova so bhavaṃ gotamo seṭṭho devamanussānaṃ. Ye cime, bho, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya; cittassete samaṇo gotamo parikkhāre vadeti – yadidaṃ cittaṃ averaṃ abyābajjhaṃ tassa bhāvanāyā”ti.

Evaṃ vutte, jāṇussoṇi brāhmaṇo sabbasetā vaḷavābhirathā orohitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā udānaṃ udānesi – “lābhā rañño pasenadissa kosalassa, suladdhalābhā rañño pasenadissa kosalassa yassa vijite tathāgato viharati arahaṃ sammāsambuddho”ti.

Subhasuttaṃ niṭṭhitaṃ navamaṃ.

☸---------------------------------------------------------------------

第九九 须婆经 Subhasuttaṃ

我是这样听说的。

某个时候，世尊住在舍卫城的祇陀林给孤独园。那时，都提的儿子须婆童子因为某些要事，居住在舍卫城一位居士的家里。都提的儿子须婆童子向他所住的居士问道：‘居士！我曾听说这件事：“舍卫城从不缺少阿罗汉。”现在我应该去拜访哪位沙门或婆罗门呢？’

‘贤者！世尊正住在舍卫城的祇陀林给孤独园，贤者您应该去拜访世尊。’

于是，都提的儿子须婆童子听从了那位居士的话，前往世尊那里；到了之后，与世尊互相问候，说了些友善、值得记忆的话后，坐在一旁。坐在一旁的都提的儿子须婆童子对世尊说道：‘尊者乔达摩！婆罗门们这样说：“在家人能成就正当的善法，而出家人不能成就正当的善法。”尊者乔达摩对此怎么说呢？’

‘童子！关于这个问题，我是分别解说者，不是一概而论者。童子！对于在家或出家的错误行为，我不称赞。童子！无论是在家人还是出家人，如果行为错误，因为行为错误的原因，就不能成就正当的善法。童子！对于在家或出家的正确行为，我予以称赞。童子！无论是在家人还是出家人，如果行为正确，因为行为正确的原因，就能成就正当的善法。’

‘尊者乔达摩！婆罗门们这样说：“事务繁多、工作量大、责任重大、投入巨大的在家生活方式，有大果报；事务少、工作量小、责任轻、投入少的出家修行方式，果报少。”尊者乔达摩对此怎么说呢？’

‘童子！关于这个问题，我也是分别解说者，不是一概而论者。童子！有的工作事务繁多、工作量大、责任重大、投入巨大，如果经营失败，则果报少；童子！有的工作事务繁多、工作量大、责任重大、投入巨大，如果经营成功，则果报大；童子！有的工作事务少、工作量小、责任轻、投入少，如果经营失败，则果报少；童子！有的工作事务少、工作量小、责任轻、投入少，如果经营成功，则果报大。童子！那么，什么样的工作是事务繁多、工作量大、责任重大、投入巨大，经营失败而果报少呢？童子！耕作就是事务繁多、工作量大、责任重大、投入巨大，经营失败而果报少的工作。童子！那么，什么样的工作是事务繁多、工作量大、责任重大、投入巨大，经营成功而果报大呢？童子！耕作就是事务繁多、工作量大、责任重大、投入巨大，经营成功而果报大的工作。童子！那么，什么样的工作是事务少、工作量小、责任轻、投入少，经营失败而果报少呢？童子！商业就是事务少、工作量小、责任轻、投入少，经营失败而果报少的工作。童子！那么，什么样的工作是事务少、工作量小、责任轻、投入少，经营成功而果报大呢？童子！商业就是事务少、工作量小、责任轻、投入少，经营成功而果报大的工作。

童子！就像耕作这种工作，事务繁多、工作量大、责任重大、投入巨大，如果经营失败，则果报少；同样地，童子！在家生活方式事务繁多、工作量大、责任重大、投入巨大，如果经营失败，则果报少。童子！就像耕作这种工作，事务繁多、工作量大、责任重大、投入巨大，如果经营成功，则果报大；同样地，童子！在家生活方式事务繁多、工作量大、责任重大、投入巨大，如果经营成功，则果报大。童子！就像商业这种工作，事务少、工作量小、责任轻、投入少，如果经营失败，则果报少；同样地，童子！出家修行方式事务少、工作量小、责任轻、投入少，如果经营失败，则果报少。童子！就像商业这种工作，事务少、工作量小、责任轻、投入少，如果经营成功，则果报大；同样地，童子！出家修行方式事务少、工作量小、责任轻、投入少，如果经营成功，则果报大。’

‘尊者乔达摩！婆罗门们为了造作福德、成就善法，设立了五种法。’

‘童子！那些婆罗门为了造作福德、成就善法所设立的五种法，如果你不觉得为难，就在这个集会中说说这五种法吧。’

‘尊者乔达摩！在有您或像您这样的人在座的地方，对我来说没有为难之处。’

‘那么，童子，说吧。’

‘尊者乔达摩！真实（Sacca），是婆罗门们设立的造作福德、成就善法的第一法。苦行（Tapa），是婆罗门们设立的造作福德、成就善法的第二法。梵行（Brahmacariya），是婆罗门们设立的造作福德、成就善法的第三法。读诵（Ajjhena），是婆罗门们设立的造作福德、成就善法的第四法。布施（Cāga），是婆罗门们设立的造作福德、成就善法的第五法。尊者乔达摩！婆罗门们设立这五种法来造作福德、成就善法。尊者乔达摩对此怎么说呢？’

‘那么，童子！婆罗门当中，有没有任何一位婆罗门这样说过：“我通过亲身证知，完全理解这五种法，并能说明它们的果报”？’

‘没有，尊者乔达摩。’

‘那么，童子！婆罗门当中，有没有任何一位老师，或老师的老师，乃至上溯七代的老师，这样说过：“我通过亲身证知，完全理解这五种法，并能说明它们的果报”？’

‘没有，尊者乔达摩。’

‘那么，童子！那些婆罗门的古代仙人，他们是吠陀圣典的作者、传承者，现在的婆罗门只是跟随着唱诵、复述他们所唱诵、复述、编集的古老圣典诗句，例如：阿吒迦、婆摩迦、婆摩提婆、毗奢密多罗、阎摩德agni、鸯耆罗娑、婆罗堕阇、婆悉吒、迦叶、婆利古，他们当中有没有谁说过：“我们通过亲身证知，完全理解这五种法，并能说明它们的果报”？’

‘没有，尊者乔达摩。’

‘看来是这样，童子，婆罗门当中没有任何一位婆罗门说过：“我通过亲身证知，完全理解这五种法，并能说明它们的果报”；婆罗门当中没有任何一位老师，或老师的老师，乃至上溯七代的老师，说过：“我们通过亲身证知，完全理解这五种法，并能说明它们的果报”；那些婆罗门的古代仙人，他们是吠陀圣典的作者、传承者……他们也没有说过：“我们通过亲身证知，完全理解这五种法，并能说明它们的果报”。童子！就好比一队盲人手拉手排成一列，第一个看不见，中间的看不见，最后一个也看不见；同样地，童子！在我看来，婆罗门们的说法就像这队盲人一样，第一个没见过，中间的没见过，最后一个也没见过。’

听到这话，都提的儿子须婆童子因为世尊用了盲人队列的比喻而生气、不高兴，他想贬低世尊、毁谤世尊、非难世尊，心想‘沙门乔达摩会被认为是坏人’，于是对世尊说道：‘尊者乔达摩！婆罗门 Pokkharasāti Opamañño Subhagavaniko（音译：波卡罗萨帝·奥波曼诺·苏巴伽瓦尼柯）曾这样说：“有些沙门、婆罗门宣称自己拥有超凡入圣、非凡的智见。他们这种说法简直是笑话，只是空名，空洞无物，虚假不实。怎么可能有人类能了知、看见或证得超凡入圣、非凡的智见呢？这是不可能的！”’

‘那么，童子！婆罗门 Pokkharasāti Opamañño Subhagavaniko 能够用自己的心完全了知所有沙门、婆罗门的心吗？’

‘尊者乔达摩！婆罗门 Pokkharasāti Opamañño Subhagavaniko 连他自己的女仆 Puṇṇikā（音译：普尼迦）的心都无法完全了知，又怎么能完全了知所有沙门、婆罗门的心呢？’

‘童子！就好比一个天生的盲人，看不见黑色和白色的形色，看不见蓝色的形色，看不见黄色的形色，看不见红色的形色，看不见绛红色的形色，看不见平坦和崎岖，看不见星星，看不见太阳和月亮。他可能会说：“没有黑色和白色的形色，也没有能看见黑色和白色形色的人；没有蓝色的形色，也没有能看见蓝色形色的人；没有黄色的形色，也没有能看见黄色形色的人；没有红色的形色，也没有能看见红色形色的人；没有绛红色的形色，也没有能看见绛红色形色的人；没有平坦和崎岖，也没有能看见平坦和崎岖的人；没有星星，也没有能看见星星的人；没有太阳和月亮，也没有能看见太阳和月亮的人。我不知道这些，我看不见这些；因此它们不存在。”童子！他这样说，说得对吗？’

‘不，尊者乔达摩。有黑色和白色的形色，也有能看见黑色和白色形色的人；有蓝色的形色，也有能看见蓝色形色的人；有黄色的形色，也有能看见黄色形色的人；有红色的形色，也有能看见红色形色的人；有绛红色的形色，也有能看见绛红色形色的人；有平坦和崎岖，也有能看见平坦和崎岖的人；有星星，也有能看见星星的人；有太阳和月亮，也有能看见太阳和月亮的人。他说：“我不知道这些，我看不见这些；因此它们不存在。”尊者乔达摩！他这样说是不对的。’

‘同样地，童子！婆罗门 Pokkharasāti Opamañño Subhagavaniko 是盲目的、没有眼睛的人。他竟然想了知、看见或证得超凡入圣、非凡的智见，这是不可能的。童子！你怎么想？那些拘萨罗国的大婆罗门，比如 Cankī（商伽）婆罗门、Tārukkha（多梨车）婆罗门、Pokkharasāti（沸伽罗）婆罗门、Jāṇussoṇi（声闻）婆罗门，还有你的父亲 Todeyya（都提）——他们中，是说的话与事实一致的人更好，还是说的话与事实不一致的人更好？’

‘说的话与事实一致的人更好，尊者乔达摩。’

‘是有根据地说话的人更好，还是无根据地说话的人更好？’

‘有根据地说话的人更好，尊者乔达摩。’

‘是经过审慎思考说话的人更好，还是未经审慎思考说话的人更好？’

‘经过审慎思考说话的人更好，尊者乔达摩。’

‘是说的话有意义、有益处的人更好，还是说的话没有意义、没有益处的人更好？’

‘说的话有意义、有益处的人更好，尊者乔达摩。’

‘童子！你怎么想？既然如此，婆罗门 Pokkharasāti Opamañño Subhagavaniko 说的话是与事实一致的，还是与事实不一致的？’

‘与事实不一致的，尊者乔达摩。’

‘是有根据的话，还是无根据的话？’

‘无根据的话，尊者乔达摩。’

‘是经过审慎思考的话，还是未经审慎思考的话？’

‘未经审慎思考的话，尊者乔达摩。’

‘是说的话有意义、有益处，还是没有意义、没有益处？’

‘没有意义、没有益处的话，尊者乔达摩。’

‘童子！有这五种盖（障碍）。哪五种呢？欲贪盖、瞋恚盖、昏沉睡眠盖、掉举追悔盖、疑盖——这就是五种盖。童子！婆罗门 Pokkharasāti Opamañño Subhagavaniko 被这五盖所覆盖、束缚、障蔽、缠绕。他竟然想了知、看见或证得超凡入圣、非凡的智见，这是不可能的。

童子！有这五种感官欲乐。哪五种呢？眼所识别的色，令人喜爱、愉快、高兴、悦意、引生欲求、诱人贪染；耳所识别的声……乃至……鼻所识别的香，舌所识别的味、身所识别的触，令人喜爱、愉快、高兴、悦意、引生欲求、诱人贪染——这就是五种感官欲乐。童子！婆罗门 Pokkharasāti Opamañño Subhagavaniko 被这五种感官欲乐所束缚、迷恋、沉溺，看不到过患，不了解出离，只是享受它们。他竟然想了知、看见或证得超凡入圣、非凡的智见，这是不可能的。

童子！你怎么想？依靠草木燃料点燃的火，与不依靠草木燃料点燃的火，哪一种火更有火焰、色泽和光辉呢？’

‘尊者乔达摩！如果能在不依靠草木燃料的情况下点燃火，那么那样的火会更有火焰、色泽和光辉。’

‘童子！不依靠草木燃料就能点燃火，除了有神通者外，这是不可能的。童子！就像火依靠草木燃料而燃烧，我把那依靠五种感官欲乐而产生的喜悦比作这样的火。童子！就像不依靠草木燃料而燃烧的火，我把那远离欲乐、远离不善法而产生的喜悦比作这样的火。那么，童子！什么是远离欲乐、远离不善法的喜悦呢？童子！于此，比丘远离欲乐，远离不善法……进入并安住于初禅。这也是远离欲乐、远离不善法的喜悦。再者，童子！比丘平息了寻和伺……进入并安住于第二禅。这也是远离欲乐、远离不善法的喜悦。

童子！你先前提到婆罗门为了造作福德、成就善法而设立了五种法，他们认为这五法中，哪一种法的果报最大呢？’

‘尊者乔达摩！婆罗门设立的五种法中，他们认为布施（Cāga）是造作福德、成就善法中果报最大的。’

‘童子！你怎么想？假设这里有一位婆罗门正准备举行一场盛大的祭祀。这时来了两位婆罗门，想参加这场大祭祀。其中一位婆罗门心里想：“唉，要是我能在宴席上得到首席、最先得到净水、最先得到食物就好了！希望其他婆罗门得不到首席、最先的净水和食物。”童子！但结果很可能是另一位婆罗门得到了首席、最先的净水和食物，而他自己没有得到。因为“另一位婆罗门得到了首席、最先的净水和食物，而我没有得到”，于是他就生气、不高兴。童子！对于这种情况，婆罗门们认为会有什么果报呢？’

‘尊者乔达摩！婆罗门们布施并不是为了让别人因此生气或不高兴。实际上，婆罗门们布施是出于慈悲心。’

‘既然如此，童子，那么对婆罗门来说，这就构成了第六种造作福德的行为——也就是出于慈悲心？’

‘是的，尊者乔达摩！既然如此，对婆罗门来说，这就构成了第六种造作福德的行为——也就是出于慈悲心。’

‘童子！婆罗门们为了造作福德、成就善法而设立了这五种法，你认为这五种法在哪类人中更常见——是在家人还是出家人？

尊者乔达摩！婆罗门们为了造作福德、成就善法而设立的这五种法，我认为在出家人中更为普遍，在家人中较少见。尊者乔达摩！在家人事务繁多、工作量大、责任重大、投入巨大，不总是说实话；而出家人，尊者乔达摩，事务少、工作量小、责任轻、投入少，总是说实话。尊者乔达摩！在家人事务繁多、工作量大、责任重大、投入巨大，不总是修苦行……不总是修梵行……不总是勤于读诵……不总是乐于布施；而出家人，尊者乔达摩，事务少、工作量小、责任轻、投入少，总是修苦行……总是修梵行……总是勤于读诵……总是乐于布施。尊者乔达摩！婆罗门们为了造作福德、成就善法而设立的这五种法，我认为在出家人中更为普遍，在家人中较少见。’

‘童子！婆罗门们为了造作福德、成就善法而设立的那五种法，我说它们是培育无怨恨、无恼害之心的助缘。童子！于此，比丘说实话。他因“我说实话”而体会到意义的喜悦，体会到法的喜悦，体会到与法相伴的喜悦。这种与善法相伴的喜悦，我说它是培育无怨恨、无恼害之心的助缘。于此，童子！比丘修苦行……修梵行……勤于读诵……乐于布施。他因“我乐于布施”而体会到意义的喜悦，体会到法的喜悦，体会到与法相伴的喜悦。这种与善法相伴的喜悦，我说它是培育无怨恨、无恼害之心的助缘。童子！婆罗门们为了造作福德、成就善法而设立的那五种法，我说它们是培育无怨恨、无恼害之心的助缘。’

听到这话，都提的儿子须婆童子对世尊说道：‘尊者乔达摩！我曾听说：“沙门乔达摩了知通往与梵天共住的道路。”’

‘童子！你怎么想？Nalakāra村离这里近吗？Nalakāra村离这里不远吧？’

‘是的，尊者！Nalakāra村离这里很近，Nalakāra村离这里不远。’

‘童子！你怎么想？假设这里有个人，在Nalakāra村出生、长大；有人向他问起去Nalakāra村的路。童子！这个在Nalakāra村出生、长大的人，在被问到去Nalakāra村的路时，会犹豫或迟疑吗？’

‘不会的，尊者乔达摩。为什么呢？尊者乔达摩！因为那个人是在Nalakāra村出生、长大的，他对去Nalakāra村的所有道路都非常熟悉。’

‘童子！那个在Nalakāra村出生、长大的人，在被问到去Nalakāra村的路时，尚且可能犹豫或迟疑；但如来在被问到梵天界或通往梵天界的道路时，绝不会犹豫或迟疑。童子！我了知梵天、梵天界以及通往梵天界的道路，并且了知如何修行才能投生到梵天界。’

‘尊者乔达摩！我曾听说：“沙门乔达摩教导通往与梵天共住的道路。”愿尊者乔达摩为我开示通往与梵天共住的道路，那真是太好了！’

‘那么，童子，仔细听，好好思考，我将为你解说。’

‘是的，尊者！’都提的儿子须婆童子回答世尊。

世尊说道：‘童子！什么是通往与梵天共住的道路呢？童子！于此，比丘以充满慈爱的心，遍满一个方向而住；同样地遍满第二个方向，同样地遍满第三个方向，同样地遍满第四个方向；像这样，向上、向下、横遍各方，于一切处，为了一切众生，以广大、无量、无怨恨、无恼害的慈心，遍满整个世界而住。童子！当慈心解脱像这样被培育时，任何有限量的业都不会在那里残留，不会在那里停滞。童子！就好比一个强壮的海螺吹奏者，能够毫不费力地让声音传遍四方；同样地，童子……（省略）……当慈心解脱像这样被培育时，任何有限量的业都不会在那里残留，不会在那里停滞。童子！这也是通往与梵天共住的道路。再者，童子！比丘以充满悲悯的心……乃至……以充满喜悦的心……乃至……以充满平静（舍）的心，遍满一个方向而住；同样地遍满第二个方向，同样地遍满第三个方向，同样地遍满第四个方向；像这样，向上、向下、横遍各方，于一切处，为了一切众生，以广大、无量、无怨恨、无恼害的舍心，遍满整个世界而住。童子！当舍心解脱像这样被培育时，任何有限量的业都不会在那里残留，不会在那里停滞。童子！就好比一个强壮的海螺吹奏者，能够毫不费力地让声音传遍四方；同样地，童子……（省略）……当舍心解脱像这样被培育时，任何有限量的业都不会在那里残留，不会在那里停滞。童子！这也是通往与梵天共住的道路。’

听到这话，都提的儿子须婆童子对世尊说道：‘太好了！尊者乔达摩！太好了！尊者乔达摩！就像扶起摔倒的人，揭开被覆盖的东西，为迷路者指明道路，在黑暗中带来油灯让有眼睛的人能看见形色一样——同样地，尊者乔达摩用种种方式阐明了法。我现在皈依尊者乔达摩，皈依法，皈依比丘僧团。愿尊者乔达摩接受我为优婆塞，从今天起，终生皈依。尊者乔达摩！我们现在必须告辞了，因为我们有很多事情要处理。’

‘童子！现在你可以按你认为合适的时间去做。’

于是，都提的儿子须婆童子对世尊所说的话感到欢喜、随喜，从座位上站起来，向世尊行礼，右绕后离去。

那时，婆罗门 Jāṇussoṇi（声闻）正乘坐着全白的马车，在中午时分从舍卫城出来。婆罗门 Jāṇussoṇi 从远处看见都提的儿子须婆童子走来。看见后，他对都提的儿子须婆童子说道：‘喂，尊贵的婆罗堕阇（Bhāradvāja，须婆的姓氏），大中午的，您从哪里来啊？’

‘贤者！我刚从沙门乔达摩那里来。’

‘那么，尊贵的婆罗堕阇！您怎么看沙门乔达摩的智慧和才能？您认为他是位智者吗？’

‘贤者！我是谁，怎能了知沙门乔达摩的智慧和才能呢？要了知沙门乔达摩的智慧和才能，那个人一定得像他一样才行啊！’

‘尊贵的婆罗堕阇！您这可是用极高的赞誉来称赞沙门乔达摩啊！’

‘贤者！我是谁，怎能称赞沙门乔达摩呢？那位值得称赞的尊者乔达摩，他本身就是天人中最卓越者！贤者！那些婆罗门为了造作福德、成就善法而设立的五种法，沙门乔达摩说它们是培育无怨恨、无恼害之心的助缘。’

听到这话，婆罗门 Jāṇussoṇi 从全白的马车上下来，整理上衣，袒露右肩，朝着世尊所在的方向合掌，发出了感叹之语：‘拘萨罗王波斯匿真是幸运！拘萨罗王波斯匿真是获得了大利益！因为如来、阿罗汉、正等正觉者正住在他的国土上！’

须婆经第九 终。

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《2》Majjhimapaṇṇāsapāḷi 中分五十经篇 (MN 51-100, 1-486)/5. Brāhmaṇavagga 婆罗门品 (MN 91-100, 383-486)”

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【经名】 5.10 Saṅgāravasutta 伤歌逻经 (MN 100, 473-486)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Saṅgāravasuttaṃ

473. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ carati mahatā bhikkhusaṅghena saddhiṃ. Tena kho pana samayena dhanañjānī [dhānañjānī (sī. pī.)] nāma brāhmaṇī cañcalikappe [maṇḍalakappe (sī.), paccalakappe (syā. kaṃ.), caṇḍalakappe (pī.)] paṭivasati abhippasannā buddhe ca dhamme ca saṅghe ca. Atha kho dhanañjānī brāhmaṇī upakkhalitvā tikkhattuṃ udānaṃ udānesi – “namo tassa bhagavato arahato sammāsambuddhassa. Namo tassa bhagavato arahato sammāsambuddhassa. Namo tassa bhagavato arahato sammāsambuddhassā”ti.

Tena kho pana samayena saṅgāravo nāma māṇavo cañcalikappe paṭivasati tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo. Assosi kho saṅgāravo māṇavo dhanañjāniyā brāhmaṇiyā evaṃ vācaṃ bhāsamānāya. Sutvā dhanañjāniṃ brāhmaṇiṃ etadavoca – “avabhūtāva ayaṃ [avabhūtā cayaṃ (sī. syā. kaṃ. pī.)] dhanañjānī brāhmaṇī, parabhūtāva ayaṃ [parābhūtā cayaṃ (sī. syā. kaṃ. pī.)] dhanañjānī brāhmaṇī, vijjamānānaṃ (tevijjānaṃ) [( ) sī. syā. kaṃ. pī. potthakesu natthi] brāhmaṇānaṃ, atha ca pana tassa muṇḍakassa samaṇakassa vaṇṇaṃ bhāsissatī”ti [bhāsatīti (sī. syā. kaṃ. pī)]. “Na hi pana tvaṃ, tāta bhadramukha, tassa bhagavato sīlapaññāṇaṃ jānāsi. Sace tvaṃ, tāta bhadramukha, tassa bhagavato sīlapaññāṇaṃ jāneyyāsi, na tvaṃ, tāta bhadramukha, taṃ bhagavantaṃ akkositabbaṃ paribhāsitabbaṃ maññeyyāsī”ti. “Tena hi, bhoti, yadā samaṇo gotamo cañcalikappaṃ anuppatto hoti atha me āroceyyāsī”ti. “Evaṃ, bhadramukhā”ti kho dhanañjānī brāhmaṇī saṅgāravassa māṇavassa paccassosi.

Atha kho bhagavā kosalesu anupubbena cārikaṃ caramāno yena cañcalikappaṃ tadavasari. Tatra sudaṃ bhagavā cañcalikappe viharati todeyyānaṃ brāhmaṇānaṃ ambavane. Assosi kho dhanañjānī brāhmaṇī – “bhagavā kira cañcalikappaṃ anuppatto, cañcalikappe viharati todeyyānaṃ brāhmaṇānaṃ ambavane”ti. Atha kho dhanañjānī brāhmaṇī yena saṅgāravo māṇavo tenupasaṅkami; upasaṅkamitvā saṅgāravaṃ māṇavaṃ etadavoca – “ayaṃ, tāta bhadramukha, so bhagavā cañcalikappaṃ anuppatto, cañcalikappe viharati todeyyānaṃ brāhmaṇānaṃ ambavane. Yassadāni, tāta bhadramukha, kālaṃ maññasī”ti.

474. “Evaṃ, bho”ti kho saṅgāravo māṇavo dhanañjāniyā brāhmaṇiyā paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho saṅgāravo māṇavo bhagavantaṃ etadavoca – “santi kho, bho gotama, eke samaṇabrāhmaṇā diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṃ paṭijānanti. Tatra, bho gotama, ye te samaṇabrāhmaṇā diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṃ paṭijānanti, tesaṃ bhavaṃ gotamo katamo”ti? “Diṭṭhadhammābhiññāvosānapāramippattānaṃ, ādibrahmacariyaṃ paṭijānantānampi kho ahaṃ, bhāradvāja, vemattaṃ vadāmi. Santi, bhāradvāja, eke samaṇabrāhmaṇā anussavikā. Te anussavena diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṃ paṭijānanti; seyyathāpi brāhmaṇā tevijjā. Santi pana, bhāradvāja, eke samaṇabrāhmaṇā kevalaṃ saddhāmattakena diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṃ paṭijānanti; seyyathāpi takkī vīmaṃsī. Santi, bhāradvāja, eke samaṇabrāhmaṇā pubbe ananussutesu dhammesu sāmaṃyeva dhammaṃ abhiññāya diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṃ paṭijānanti. Tatra, bhāradvāja, ye te samaṇabrāhmaṇā pubbe ananussutesu dhammesu sāmaṃyeva dhammaṃ abhiññāya diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṃ paṭijānanti, tesāhamasmi. Tadamināpetaṃ, bhāradvāja, pariyāyena veditabbaṃ, yathā ye te samaṇabrāhmaṇā pubbe ananussutesu dhammesu sāmaṃyeva dhammaṃ abhiññāya diṭṭhadhammābhiññāvosānapāramippattā, ādibrahmacariyaṃ paṭijānanti, tesāhamasmi.

475. “Idha me, bhāradvāja, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti. So kho ahaṃ, bhāradvāja, aparena samayena daharova samāno susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā akāmakānaṃ mātāpitūnaṃ assumukhānaṃ rudantānaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajiṃ. So evaṃ pabbajito samāno kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ – ‘icchāmahaṃ, āvuso kālāma, imasmiṃ dhammavinaye brahmacariyaṃ caritun’ti. Evaṃ vutte, bhāradvāja, āḷāro kālāmo maṃ etadavoca – ‘viharatāyasmā. Tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti. So kho ahaṃ, bhāradvāja, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ. So kho ahaṃ, bhāradvāja, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ‘ñāṇavādañca vadāmi, theravādañca jānāmi, passāmī’ti ca paṭijānāmi, ahañceva aññe ca. Tassa mayhaṃ, bhāradvāja, etadahosi – ‘na kho āḷāro kālāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti; addhā āḷāro kālāmo imaṃ dhammaṃ jānaṃ passaṃ viharatī’ti.

“Atha khvāhaṃ, bhāradvāja, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ – ‘kittāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? Evaṃ vutte, bhāradvāja, āḷāro kālāmo ākiñcaññāyatanaṃ pavedesi. Tassa mayhaṃ, bhāradvāja, etadahosi – ‘na kho āḷārasseva kālāmassa atthi saddhā, mayhaṃpatthi saddhā; na kho āḷārasseva kālāmassa atthi vīriyaṃ…pe… sati… samādhi… paññā, mayhaṃpatthi paññā. Yaṃnūnāhaṃ yaṃ dhammaṃ āḷāro kālāmo sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedeti tassa dhammassa sacchikiriyāya padaheyyan’ti. So kho ahaṃ, bhāradvāja, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ. Atha khvāhaṃ, bhāradvāja, yena āḷāro kālāmo tenupasaṅkamiṃ; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavocaṃ – ‘ettāvatā no, āvuso kālāma, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti? ‘Ettāvatā kho ahaṃ, āvuso, imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemī’ti. ‘Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmī’ti. ‘Lābhā no, āvuso, suladdhaṃ no, āvuso, ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma. Iti yāhaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemi taṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi; yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi tamahaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedemi. Iti yāhaṃ dhammaṃ jānāmi taṃ tvaṃ dhammaṃ jānāsi, yaṃ tvaṃ dhammaṃ jānāsi tamahaṃ dhammaṃ jānāmi. Iti yādiso ahaṃ tādiso tuvaṃ, yādiso tuvaṃ tādiso ahaṃ. Ehi dāni, āvuso, ubhova santā imaṃ gaṇaṃ pariharāmā’ti. Iti kho, bhāradvāja, āḷāro kālāmo ācariyo me samāno attano antevāsiṃ maṃ samānaṃ attanā samasamaṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi. Tassa mayhaṃ, bhāradvāja, etadahosi – ‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti. So kho ahaṃ, bhāradvāja, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.

476. “So kho ahaṃ, bhāradvāja, kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ – ‘icchāmahaṃ, āvuso [passa ma. ni. 1.278 pāsarāsisutte], imasmiṃ dhammavinaye brahmacariyaṃ caritun’ti. Evaṃ vutte, bhāradvāja, udako rāmaputto maṃ etadavoca – ‘viharatāyasmā. Tādiso ayaṃ dhammo yattha viññū puriso nacirasseva sakaṃ ācariyakaṃ sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti. So kho ahaṃ, bhāradvāja, nacirasseva khippameva taṃ dhammaṃ pariyāpuṇiṃ. So kho ahaṃ, bhāradvāja, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ‘ñāṇavādañca vadāmi, theravādañca jānāmi, passāmī’ti ca paṭijānāmi, ahañceva aññe ca. Tassa mayhaṃ, bhāradvāja, etadahosi – ‘na kho rāmo imaṃ dhammaṃ kevalaṃ saddhāmattakena sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesi; addhā rāmo imaṃ dhammaṃ jānaṃ passaṃ vihāsī’ti. Atha khvāhaṃ, bhāradvāja, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ – ‘kittāvatā no, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti? Evaṃ vutte, bhāradvāja, udako rāmaputto nevasaññānāsaññāyatanaṃ pavedesi. Tassa mayhaṃ, bhāradvāja, etadahosi – ‘na kho rāmasseva ahosi saddhā, mayhaṃpatthi saddhā; na kho rāmasseva ahosi vīriyaṃ…pe… sati… samādhi… paññā, mayhaṃpatthi paññā. Yaṃnūnāhaṃ yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja viharāmīti pavedesi tassa dhammassa sacchikiriyāya padaheyyan’ti. So kho ahaṃ, bhāradvāja, nacirasseva khippameva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsiṃ.

“Atha khvāhaṃ, bhāradvāja, yena udako rāmaputto tenupasaṅkamiṃ; upasaṅkamitvā udakaṃ rāmaputtaṃ etadavocaṃ – ‘ettāvatā no, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti? ‘Ettāvatā kho, āvuso, rāmo imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja pavedesī’ti. ‘Ahampi kho, āvuso, ettāvatā imaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharāmī’ti. ‘Lābhā no, āvuso, suladdhaṃ no, āvuso, ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ passāma. Iti yaṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja pavedesi taṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi; yaṃ tvaṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja viharasi taṃ dhammaṃ rāmo sayaṃ abhiññā sacchikatvā upasampajja pavedesi. Iti yaṃ dhammaṃ rāmo abhiññāsi taṃ tvaṃ dhammaṃ jānāsi, yaṃ tvaṃ dhammaṃ jānāsi taṃ dhammaṃ rāmo abhiññāsi. Iti yādiso rāmo ahosi tādiso tuvaṃ, yādiso tuvaṃ tādiso rāmo ahosi. Ehi dāni, āvuso, tuvaṃ imaṃ gaṇaṃ pariharā’ti. Iti kho, bhāradvāja, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne maṃ ṭhapesi, uḷārāya ca maṃ pūjāya pūjesi. Tassa mayhaṃ, bhāradvāja, etadahosi – ‘nāyaṃ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti. So kho ahaṃ, bhāradvāja, taṃ dhammaṃ analaṅkaritvā tasmā dhammā nibbijja apakkamiṃ.

477. “So kho ahaṃ, bhāradvāja, kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno magadhesu anupubbena cārikaṃ caramāno yena uruveḷā senānigamo tadavasariṃ. Tatthaddasaṃ ramaṇīyaṃ bhūmibhāgaṃ, pāsādikañca vanasaṇḍaṃ, nadiñca sandantiṃ setakaṃ supatitthaṃ ramaṇīyaṃ, samantā ca gocaragāmaṃ. Tassa mayhaṃ, bhāradvāja, etadahosi – ‘ramaṇīyo vata, bho, bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadī ca sandati setakā supatitthā ramaṇīyā, samantā ca gocaragāmo. Alaṃ vatidaṃ kulaputtassa padhānatthikassa padhānāyā’ti. So kho ahaṃ, bhāradvāja, tattheva nisīdiṃ – ‘alamidaṃ padhānāyā’ti. Apissu maṃ, bhāradvāja, tisso upamā paṭibhaṃsu anacchariyā pubbe assutapubbā.

“Seyyathāpi, bhāradvāja, allaṃ kaṭṭhaṃ sasnehaṃ udake nikkhittaṃ. Atha puriso āgaccheyya uttarāraṇiṃ ādāya – ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññasi, bhāradvāja, api nu so puriso amuṃ allaṃ kaṭṭhaṃ sasnehaṃ udake nikkhittaṃ uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā”ti? “No hidaṃ, bho gotama. Taṃ kissa hetu? Aduñhi, bho gotama, allaṃ kaṭṭhaṃ sasnehaṃ, tañca pana udake nikkhittaṃ; yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. “Evameva kho, bhāradvāja, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi avūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṃ na suppahīno hoti na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No capi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṃ kho maṃ, bhāradvāja, paṭhamā upamā paṭibhāsi anacchariyā pubbe assutapubbā.

478. “Aparāpi kho maṃ, bhāradvāja, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Seyyathāpi, bhāradvāja, allaṃ kaṭṭhaṃ sasnehaṃ ārakā udakā thale nikkhittaṃ. Atha puriso āgaccheyya uttarāraṇiṃ ādāya – ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññasi, bhāradvāja, api nu so puriso amuṃ allaṃ kaṭṭhaṃ sasnehaṃ ārakā udakā thale nikkhittaṃ uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya tejo pātukareyyā”ti? “No hidaṃ, bho gotama. Taṃ kissa hetu? Aduñhi, bho gotama, allaṃ kaṭṭhaṃ sasnehaṃ, kiñcāpi ārakā udakā thale nikkhittaṃ; yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti. “Evameva kho, bhāradvāja, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṃ na suppahīno hoti na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṃ kho maṃ, bhāradvāja, dutiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā.

479. “Aparāpi kho maṃ, bhāradvāja, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Seyyathāpi, bhāradvāja, sukkhaṃ kaṭṭhaṃ koḷāpaṃ ārakā udakā thale nikkhittaṃ. Atha puriso āgaccheyya uttarāraṇiṃ ādāya – ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññasi, bhāradvāja, api nu so puriso amuṃ sukkhaṃ kaṭṭhaṃ koḷāpaṃ ārakā udakā thale nikkhittaṃ uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā”ti? “Evaṃ bho gotama. Taṃ kissa hetu? Aduñhi, bho gotama, sukkhaṃ kaṭṭhaṃ koḷāpaṃ, tañca pana ārakā udakā thale nikkhittan”ti. “Evameva kho, bhāradvāja, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṃ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṃ suppahīno hoti suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. Ayaṃ kho maṃ, bhāradvāja, tatiyā upamā paṭibhāsi anacchariyā pubbe assutapubbā. Imā kho maṃ, bhāradvāja, tisso upamā paṭibhaṃsu anacchariyā pubbe assutapubbā.

480. “Tassa mayhaṃ, bhāradvāja, etadahosi – ‘yaṃnūnāhaṃ dantebhidantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇheyyaṃ abhinippīḷeyyaṃ abhisantāpeyyan’ti. So kho ahaṃ, bhāradvāja, dantebhidantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhāmi abhinippīḷemi abhisantāpemi. Tassa mayhaṃ, bhāradvāja, dantebhidantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. Seyyathāpi, bhāradvāja, balavā puriso dubbalataraṃ purisaṃ sīse vā gahetvā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya, evameva kho me, bhāradvāja, dantebhidantamādhāya, jivhāya tāluṃ āhacca, cetasā cittaṃ abhiniggaṇhato abhinippīḷayato abhisantāpayato kacchehi sedā muccanti. Āraddhaṃ kho pana me, bhāradvāja, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.

481. “Tassa mayhaṃ, bhāradvāja, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti. So kho ahaṃ, bhāradvāja, mukhato ca nāsato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, bhāradvāja, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṃ nikkhamantānaṃ adhimatto saddo hoti. Seyyathāpi nāma kammāragaggariyā dhamamānāya adhimatto saddo hoti, evameva kho me, bhāradvāja, mukhato ca nāsato ca assāsapassāsesu uparuddhesu kaṇṇasotehi vātānaṃ nikkhamantānaṃ adhimatto saddo hoti. Āraddhaṃ kho pana me, bhāradvāja, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.

“Tassa mayhaṃ, bhāradvāja, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti. So kho ahaṃ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti. Seyyathāpi, bhāradvāja, balavā puriso, tiṇhena sikharena muddhani abhimattheyya, evameva kho me, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā muddhani ūhananti. Āraddhaṃ kho pana me, bhāradvāja, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.

“Tassa mayhaṃ, bhāradvāja, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti. So kho ahaṃ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. Seyyathāpi, bhāradvāja, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṃ dadeyya, evameva kho, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā sīse sīsavedanā honti. Āraddhaṃ kho pana me, bhāradvāja, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.

“Tassa mayhaṃ, bhāradvāja, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti. So kho ahaṃ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṃ parikantanti. Seyyathāpi, bhāradvāja, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṃ parikanteyya, evameva kho me, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimattā vātā kucchiṃ parikantanti. Āraddhaṃ kho pana me, bhāradvāja, vīriyaṃ hoti asallīnaṃ upaṭṭhitā sati asammuṭṭhā; sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato.

“Tassa mayhaṃ, bhāradvāja, etadahosi – ‘yaṃnūnāhaṃ appāṇakaṃyeva jhānaṃ jhāyeyyan’ti. So kho ahaṃ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāse uparundhiṃ. Tassa mayhaṃ, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṃ ḍāho hoti. Seyyathāpi, bhāradvāja, dve balavanto purisā dubbalataraṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṃ samparitāpeyyuṃ, evameva kho me, bhāradvāja, mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṃ ḍāho hoti. Āraddhaṃ kho pana me, bhāradvāja, vīriyaṃ hoti asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho, teneva dukkhappadhānena padhānābhitunnassa sato. Apissu maṃ, bhāradvāja, devatā disvā evamāhaṃsu – ‘kālaṅkato samaṇo gotamo’ti. Ekaccā devatā evamāhaṃsu – ‘na kālaṅkato samaṇo gotamo, api ca kālaṅkarotī’ti. Ekaccā devatā evamāhaṃsu – ‘na kālaṅkato samaṇo gotamo, nāpi kālaṅkaroti; arahaṃ samaṇo gotamo, vihārotveva so arahato evarūpo hotī’ti.

“Tassa mayhaṃ, bhāradvāja, etadahosi – ‘yaṃnūnāhaṃ sabbaso āhārupacchedāya paṭipajjeyyan’ti. Atha kho maṃ, bhāradvāja, devatā upasaṅkamitvā etadavocuṃ – ‘mā kho tvaṃ, mārisa, sabbaso āhārupacchedāya paṭipajji. Sace kho tvaṃ, mārisa, sabbaso āhārupacchedāya paṭipajjissasi, tassa te mayaṃ dibbaṃ ojaṃ lomakūpehi ajjhohāressāma. Tāya tvaṃ yāpessasī’ti. Tassa mayhaṃ, bhāradvāja, etadahosi – ‘ahañceva kho pana sabbaso ajajjitaṃ paṭijāneyyaṃ, imā ca me devatā dibbaṃ ojaṃ lomakūpehi ajjhohāreyyuṃ, tāya cāhaṃ yāpeyyaṃ. Taṃ mamassa musā’ti. So kho ahaṃ, bhāradvāja, tā devatā paccācikkhāmi, ‘halan’ti vadāmi.

“Tassa mayhaṃ, bhāradvāja, etadahosi – ‘yaṃnūnāhaṃ thokaṃ thokaṃ āhāraṃ āhāreyyaṃ pasataṃ pasataṃ, yadi vā muggayūsaṃ, yadi vā kulatthayūsaṃ, yadi vā kaḷāyayūsaṃ, yadi vā hareṇukayūsan’ti. So kho ahaṃ, bhāradvāja, thokaṃ thokaṃ āhāraṃ āhāresiṃ pasataṃ pasataṃ, yadi vā muggayūsaṃ, yadi vā kulatthayūsaṃ, yadi vā kaḷāyayūsaṃ, yadi vā hareṇukayūsaṃ. Tassa mayhaṃ, bhāradvāja, thokaṃ thokaṃ āhāraṃ āhārayato pasataṃ pasataṃ, yadi vā muggayūsaṃ, yadi vā kulatthayūsaṃ, yadi vā kaḷāyayūsaṃ, yadi vā hareṇukayūsaṃ, adhimattakasimānaṃ patto kāyo hoti. Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā, evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya; seyyathāpi nāma oṭṭhapadaṃ, evamevassu me ānisadaṃ hoti tāyevappāhāratāya; seyyathāpi nāma vaṭṭanāvaḷī, evamevassu me piṭṭhikaṇṭako uṇṇatāvanato hoti tāyevappāhāratāya; seyyathāpi nāma jarasālāya gopānasiyo oluggaviluggā bhavanti, evamevassu me phāsuḷiyo oluggaviluggā bhavanti tāyevappāhāratāya; seyyathāpi nāma gambhīre udapāne udakatārakā gambhīragatā okkhāyikā dissanti, evamevassu me akkhikūpesu akkhitārakā gambhīragatā okkhāyikā dissanti tāyevappāhāratāya; seyyathāpi nāma tittakālābu āmakacchinno vātātapena saṃphuṭito hoti sammilāto, evamevassu me sīsacchavi saṃphuṭitā hoti sammilātā tāyevappāhāratāya. So kho ahaṃ, bhāradvāja, ‘udaracchaviṃ parimasissāmī’ti piṭṭhikaṇṭakaṃyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṃ parimasissāmī’ti udaracchaviṃyeva pariggaṇhāmi; yāvassu me, bhāradvāja, udaracchavi piṭṭhikaṇṭakaṃ allīnā hoti tāyevappāhāratāya. So kho ahaṃ, bhāradvāja, ‘vaccaṃ vā muttaṃ vā karissāmī’ti tattheva avakujjo papatāmi tāyevappāhāratāya. So kho ahaṃ, bhāradvāja, imameva kāyaṃ assāsento pāṇinā gattāni anumajjāmi. Tassa mayhaṃ, bhāradvāja, pāṇinā gattāni anumajjato pūtimūlāni lomāni kāyasmā papatanti tāyevappāhāratāya. Apissu maṃ, bhāradvāja, manussā disvā evamāhaṃsu – ‘kāḷo samaṇo gotamo’ti. Ekacce manussā evamāhaṃsu – ‘na kāḷo samaṇo gotamo, sāmo samaṇo gotamo’ti. Ekacce manussā evamāhaṃsu – ‘na kāḷo samaṇo gotamo napi sāmo, maṅguracchavi samaṇo gotamo’ti; yāvassu me, bhāradvāja, tāva parisuddho chavivaṇṇo pariyodāto upahato hoti tāyevappāhāratāya.

482. “Tassa mayhaṃ, bhāradvāja, etadahosi – ‘ye kho keci atītamaddhānaṃ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayiṃsu, etāvaparamaṃ, nayito bhiyyo; yepi hi keci anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayissanti, etāvaparamaṃ, nayito bhiyyo; yepi hi keci etarahi samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, etāvaparamaṃ, nayito bhiyyo. Na kho panāhaṃ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttari manussadhammā alamariyañāṇadassanavisesaṃ. Siyā nu kho añño maggo bodhāyā’ti? Tassa mayhaṃ bhāradvāja, etadahosi – ‘abhijānāmi kho panāhaṃ pitu sakkassa kammante sītāya jambucchāyāya nisinno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharitā. Siyā nu kho eso maggo bodhāyā’ti? Tassa mayhaṃ, bhāradvāja, satānusāri viññāṇaṃ ahosi – ‘eseva maggo bodhāyā’ti. Tassa mayhaṃ, bhāradvāja, etadahosi – ‘kiṃ nu kho ahaṃ tassa sukhassa bhāyāmi yaṃ taṃ sukhaṃ aññatreva kāmehi aññatra akusalehi dhammehī’ti? Tassa mayhaṃ, bhāradvāja, etadahosi – ‘na kho ahaṃ tassa sukhassa bhāyāmi yaṃ taṃ sukhaṃ aññatreva kāmehi aññatra akusalehi dhammehī’ti.

483. “Tassa mayhaṃ, bhāradvāja, etadahosi – ‘na kho taṃ sukaraṃ sukhaṃ adhigantuṃ evaṃ adhimattakasimānaṃ pattakāyena. Yaṃnūnāhaṃ oḷārikaṃ āhāraṃ āhāreyyaṃ odanakummāsan’ti. So kho ahaṃ, bhāradvāja, oḷārikaṃ āhāraṃ āhāresiṃ odanakummāsaṃ. Tena kho pana maṃ, bhāradvāja, samayena pañcavaggiyā bhikkhū paccupaṭṭhitā honti – ‘yaṃ kho samaṇo gotamo dhammaṃ adhigamissati taṃ no ārocessatī’ti. Yato kho ahaṃ, bhāradvāja, oḷārikaṃ āhāraṃ āhāresiṃ odanakummāsaṃ, atha me te pañcavaggiyā bhikkhū nibbijja pakkamiṃsu – ‘bāhulliko samaṇo gotamo padhānavibbhanto āvatto bāhullāyā’ti.

“So kho ahaṃ, bhāradvāja, oḷārikaṃ āhāraṃ āhāretvā balaṃ gahetvā vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja vihāsiṃ. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja vihāsiṃ.

“So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmesiṃ. So anekavihitaṃ pubbenivāsaṃ anussarāmi, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Ayaṃ kho me, bhāradvāja, rattiyā paṭhame yāme paṭhamā vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato.

484. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmesiṃ. So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi…pe… ayaṃ kho me, bhāradvāja, rattiyā majjhime yāme dutiyā vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato.

“So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ. So ‘idaṃ dukkhan’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ; ‘ime āsavā’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ. Tassa me evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccittha, bhavāsavāpi cittaṃ vimuccittha, avijjāsavāpi cittaṃ vimuccittha. Vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsiṃ. Ayaṃ kho me, bhāradvāja, rattiyā pacchime yāme tatiyā vijjā adhigatā, avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno; yathā taṃ appamattassa ātāpino pahitattassa viharato”ti.

485. Evaṃ vutte, saṅgāravo māṇavo bhagavantaṃ etadavoca – “aṭṭhitavataṃ [aṭṭhita vata (sī. syā. kaṃ. pī.)] bhoto gotamassa padhānaṃ ahosi, sappurisavataṃ [sappurisa vata (sī. syā. kaṃ. pī.)] bhoto gotamassa padhānaṃ ahosi; yathā taṃ arahato sammāsambuddhassa. Kiṃ nu kho, bho gotama, atthi devā”ti [adhidevāti (ka.) evaṃ sabbesu ‘atthi devā’tipadesu]? “Ṭhānaso metaṃ [kho panetaṃ (syā. kaṃ. ka.)], bhāradvāja, viditaṃ yadidaṃ – adhidevā”ti [atthi devāti (sī. syā. kaṃ. pī.), atidevāti (?) evaṃ sabbesu ‘adhidevā’tipadesu]. “Kiṃ nu kho, bho gotama, ‘atthi devā’ti puṭṭho samāno ‘ṭhānaso metaṃ, bhāradvāja, viditaṃ yadidaṃ adhidevā’ti vadesi. Nanu, bho gotama, evaṃ sante tucchā musā hotī”ti? “‘Atthi devā’ti, bhāradvāja, puṭṭho samāno ‘atthi devā’ti yo vadeyya, ‘ṭhānaso me viditā’ti [ṭhānaso viditā me viditāti (sī. syā. kaṃ. pī.), ṭhānaso me viditā atidevāti (?)] yo vadeyya; atha khvettha viññunā purisena ekaṃsena niṭṭhaṃ gantabbaṃ [gantuṃ (ka.), gantuṃ vā (syā. kaṃ.)] yadidaṃ – ‘atthi devā’”ti. “Kissa pana me bhavaṃ gotamo ādikeneva na byākāsī”ti [gotamo ādikeneva byākāsīti (ka.), gotamo atthi devāti na byākāsīti (?)]? “Uccena sammataṃ kho etaṃ, bhāradvāja, lokasmiṃ yadidaṃ – ‘atthi devā’”ti.

486. Evaṃ vutte, saṅgāravo māṇavo bhagavantaṃ etadavoca – “abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti – evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.

Saṅgāravasuttaṃ niṭṭhitaṃ dasamaṃ.

Brāhmaṇavaggo niṭṭhito pañcamo.

Tassuddānaṃ –

Brahmāyu selassalāyano, ghoṭamukho ca brāhmaṇo;

Caṅkī esu dhanañjāni, vāseṭṭho subhagāravoti.

Idaṃ vaggānamuddānaṃ –

Vaggo gahapati bhikkhu, paribbājakanāmako;

Rājavaggo brāhmaṇoti, pañca majjhimaāgame.

Majjhimapaṇṇāsakaṃ samattaṃ.

☸---------------------------------------------------------------------

第一〇〇 伤歌逻经 Saṅgāravasuttaṃ

我是这样听说的。

有一次，世尊和庞大的比丘僧团一起，在拘萨罗国游化。那时，有一位名叫陀那奢尼的婆罗门女，住在

旃达罗劫波，她对佛、法、僧伽怀有深厚的信仰。有一次，陀那奢尼婆罗门女在顶礼时，三次发出

感兴语：“礼敬那位世尊、阿罗汉、正等正觉者！礼敬那位世尊、阿罗汉、正等正觉者！礼敬那位世

尊、阿罗汉、正等正觉者！”

那时，有一位名叫伤歌逻的年轻婆罗门，也住在旃达罗劫波，他精通三吠陀、词源学、仪轨、语音学

以及作为第五的史传，是语法的专家、通晓顺世论和大丈夫相。伤歌逻年轻婆罗门听到陀那奢尼

婆罗门女说这样的话，听后便对她说：“这位陀那奢尼婆罗门女真是堕落了！这位陀那奢尼

婆罗门女真是败坏了！在有（精通三吠陀的）婆罗门存在的情况下，她竟然称赞那个光头的沙门！”

“尊贵的年轻人啊！你并不知道那位世尊的戒行和智慧。尊贵的年轻人，如果你知道那位世尊的戒行和智慧，你就不会认为那位世尊

是应该被责骂和诽谤的了。”

“既然如此，夫人！如果沙门乔达摩来到旃达罗劫波，请告诉我。”

“好的，尊贵的年轻人！”陀那奢尼婆罗门女回答了伤歌逻年轻婆罗门。

之后，世尊在拘萨罗国按次第游化，来到了旃达罗劫波。在那里，世尊住在旃达罗劫波都

提婆罗门的芒果林中。陀那奢尼婆罗门女听说：“世尊已经到达旃达罗劫波，正住在旃达罗劫波

都提婆罗门的芒果林中。”于是，陀那奢尼婆罗门女去到伤歌逻年轻婆罗门那里。抵达后，告诉伤歌逻

年轻婆罗门说：“尊贵的年轻人！那位世尊已经到达旃达罗劫波，正住在旃达罗劫波都提婆罗门的芒果林中。尊

贵的年轻人！现在你认为时机合适的话，就可以去了。”

“好的，夫人！”伤歌逻年轻婆罗门回答了陀那奢尼婆罗门女后，便前往世尊那里。抵达后，与世尊

互相问候，交谈了友善、值得记忆的话后，坐在一旁。坐在一旁的伤歌逻年轻婆罗门对世尊说：“尊者乔

达摩！有一些沙门婆罗门，宣称在现世就已达到最高和圆满的证智，宣称（已证得）最高的梵行。尊者乔达摩！对于

那些宣称在现世已达到最高和圆满的证智，宣称（已证得）最高的梵行的沙门婆罗门。尊者乔达摩！您属于他们

中的哪一类呢？”

“婆罗堕阇，我宣称，那些宣称在现世已达到最高和圆满的证智、宣称（已证得）最高的梵行的人，是各有不同的。婆

罗堕阇！有一些沙门婆罗门是依据传承的。他们依据传承宣称在现世已达到最高和圆满的证智，

宣称（已证得）最高的梵行，就像那些三明婆罗门。婆罗堕阇，又有一些沙门婆罗门，仅仅完全依据信仰，宣称在现

世已达到最高和圆满的证智、宣称（已证得）最高的梵行，就像那些逻辑家和推论家。婆罗堕阇，还有一些沙门婆罗

门，对于前所未闻的法，由自己亲证了法、而在现世达到最高和圆满的证智，宣称（已证得）最高的梵行。婆

罗堕阇！在这些人中、那些对于前所未闻的法、由自己亲证了法，在现世宣称已达到

最高和圆满的证智、宣称（已证得）最高的梵行的沙门婆罗门，我就是他们中的一员。婆罗堕阇！通过这个道理，对此应当知道。那些沙

门婆罗门，对于前所未闻的法，由自己亲证了法，宣称在现世已达到最高和圆满的证智、宣称（已证得）最高的梵行者，

我就是他们中的一员。”

“婆罗堕阇！我在尚未完全觉悟、还是菩萨的时候，曾经这样想：‘在家生活是障碍重重、充满尘垢的地方，而出家

则如同空旷之地。住在家里，要修行完全圆满、完全清净，像贝壳一样磨光的梵行，是很困难的。所以我应该剃除

须发，穿上袈裟衣，从家庭出家，过没有家庭的生活。’” “婆罗堕阇！后来我还年轻，

有着乌黑的头发，...（心想：）‘这地方确实适合精勤修行，’ 于是就在那里坐下。婆罗堕阇！实际上我……[参照（相应部尼柯耶）第421页第2行至第431页第10行，可将阿基伍色那替换为婆罗堕阇，其中没有第424页第12行至第427页第10行的：“这样我已生的苦受不抓住我的心”之文]……（在五比丘认为我）趋向奢侈后离去。

婆罗堕阇！我吃了粗食，恢复了力气、远离了欲乐……乃至……达到并安住于初禅。

因为平息了寻和伺，内心变得宁静，心达到统一，无寻、无伺，由定而生的喜和乐，达到并安住于第二禅。……乃至……达到并安住

于第三禅。

像这样，我的心变得等持、清净、纯净、无秽、离垢、柔软、适业、稳固、不动摇……

[参照（相应部尼柯耶）第432页第7行至第434页第13行，可将阿基伍色那替换为婆罗堕阇。其中没有“这样我已生的乐

不能抓住我的心”之文]……只有对住于不放逸、热忱、自我策励的人，（真理）才能显现。”

听完这番话、伤歌逻年轻婆罗门对世尊说：“尊者乔达摩！您的精进确实坚定！尊者乔达摩！您的精进确实是

善男子的精进！正如阿罗汉、正等正觉者那样。尊者乔达摩！真的有天神吗？”

“婆罗堕阇！根据道理我了知这一点，确实有天神。”

“尊者乔达摩！我问：‘真的有天神吗？’您却说：“婆罗堕阇！根据道理我了知这一点，确实有天神。尊者

乔达摩！这样说的话，难道不是空洞、虚假的吗？”

“婆罗堕阇！当被问及‘真的有天神吗？’时，如果有人回答‘有天神’。或者说‘根据道理我了知这一点，确实有天神’，那么有智慧

的人对此就应该得出一个确定的结论：确实有天神。”

“那么，尊者乔达摩为什么不一开始就直接（肯定地）回答我呢？”

“婆罗堕阇！因为‘有天神’这一点，在世间是被普遍公认的。”

听完这番话，伤歌逻年轻婆罗门对世尊说：“太好了！尊者乔达摩！太好了！尊者乔达摩！就像扶

起摔倒的人，揭开遮蔽的东西，给迷路的人指明道路，让有眼睛的人能看见东西，如同在黑暗中带来油灯一样。同样地，

尊者乔达摩！用种种方式阐明了法要。我现在皈依尊者乔达摩、皈依法、皈依比丘僧团。愿尊者

乔达摩接受我为优婆塞，从今天起，愿终生皈依。”

☸.....................................................................

伤歌逻经第十终。

婆罗门品第五终。

此品摄颂：

梵寿、翅罗、阿萨罗亚那，乔塔木卡婆罗门；

商奇、郁瘦、陀那奢尼，婆塞特、须婆、伤歌逻。

以下为各品摄颂：

居士品、比丘品、遍行者品，王品、婆罗门品是，这些五品属于中部圣典。

中分五十经篇终。

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《3》Uparipaṇṇāsapāḷi 后分五十二经篇 (MN 101-152, 1-463)/1. Devadahavagga 天臂品 (MN 101-110, 1-92)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1 Devadahasutta 天臂经 (MN 101, 1-20)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

Namo tassa bhagavato arahato sammāsambuddhassa

Majjhimanikāye

Uparipaṇṇāsapāḷi《后分五十经篇》

1. Devadahavaggo

1. Devadahasuttaṃ

1. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sakkesu viharati devadahaṃ nāma sakyānaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – “santi, bhikkhave, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī’ti. Evaṃvādino, bhikkhave, nigaṇṭhā.

“Evaṃvādāhaṃ, bhikkhave, nigaṇṭhe upasaṅkamitvā evaṃ vadāmi – ‘saccaṃ kira tumhe, āvuso nigaṇṭhā, evaṃvādino evaṃdiṭṭhino – yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī’ti? Te ca me, bhikkhave, nigaṇṭhā evaṃ puṭṭhā ‘āmā’ti paṭijānanti.

“Tyāhaṃ evaṃ vadāmi – ‘kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha – ahuvamheva mayaṃ pubbe, na nāhuvamhā’ti? ‘No hidaṃ, āvuso’.

“‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha – akaramheva mayaṃ pubbe pāpakammaṃ, na nākaramhā’ti? ‘No hidaṃ, āvuso’.

“‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha – evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhā’ti? ‘No hidaṃ, āvuso’.

“‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha – ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ, ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī’ti? ‘No hidaṃ, āvuso’.

“‘Kiṃ pana tumhe, āvuso nigaṇṭhā, jānātha – diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampadan’ti? ‘No hidaṃ, āvuso’.

2. “Iti kira tumhe, āvuso nigaṇṭhā, na jānātha – ahuvamheva mayaṃ pubbe, na nāhuvamhāti, na jānātha – akaramheva mayaṃ pubbe pāpakammaṃ, na nākaramhāti, na jānātha – evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhāti, na jānātha – ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ, ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatīti, na jānātha – diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampadaṃ; evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ na kallamassa veyyākaraṇāya – yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī”ti.

“Sace pana tumhe, āvuso nigaṇṭhā, jāneyyātha – ahuvamheva mayaṃ pubbe, na nāhuvamhāti, jāneyyātha – akaramheva mayaṃ pubbe pāpakammaṃ, na nākaramhāti, jāneyyātha – evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhāti, jāneyyātha – ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ, ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatīti, jāneyyātha – diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampadaṃ; evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ kallamassa veyyākaraṇāya – yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī”ti.

3. “Seyyathāpi, āvuso nigaṇṭhā, puriso sallena viddho assa savisena gāḷhūpalepanena [gāḷhapalepanena (ka.)]; so sallassapi vedhanahetu [vedanāhetu (sī. pī. ka.)] dukkhā tibbā [tippā (sī. syā. kaṃ. pī.)] kaṭukā vedanā vediyeyya. Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ. Tassa so bhisakko sallakatto satthena vaṇamukhaṃ parikanteyya; so satthenapi vaṇamukhassa parikantanahetu dukkhā tibbā kaṭukā vedanā vediyeyya. Tassa so bhisakko sallakatto esaniyā sallaṃ eseyya; so esaniyāpi sallassa esanāhetu dukkhā tibbā kaṭukā vedanā vediyeyya. Tassa so bhisakko sallakatto sallaṃ abbuheyya [abbuyheyya (sī.), abbhūṇheyya (syā. kaṃ.)]; so sallassapi abbuhanahetu [abbuyhanahetu (sī.), abbhūṇhanahetu (syā. kaṃ.)] dukkhā tibbā kaṭukā vedanā vediyeyya. Tassa so bhisakko sallakatto agadaṅgāraṃ vaṇamukhe odaheyya; so agadaṅgārassapi vaṇamukhe odahanahetu dukkhā tibbā kaṭukā vedanā vediyeyya. So aparena samayena rūḷhena vaṇena sañchavinā arogo assa sukhī serī sayaṃvasī yena kāmaṅgamo. Tassa evamassa – ahaṃ kho pubbe sallena viddho ahosiṃ savisena gāḷhūpalepanena. Sohaṃ sallassapi vedhanahetu dukkhā tibbā kaṭukā vedanā vediyiṃ. Tassa me mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhapesuṃ. Tassa me so bhisakko sallakatto satthena vaṇamukhaṃ parikanti; sohaṃ satthenapi vaṇamukhassa parikantanahetu dukkhā tibbā kaṭukā vedanā vediyiṃ. Tassa me so bhisakko sallakatto esaniyā sallaṃ esi; so ahaṃ esaniyāpi sallassa esanāhetu dukkhā tibbā kaṭukā vedanā vediyiṃ. Tassa me so bhisakko sallakatto sallaṃ abbuhi [abbuyhi (sī.), abbhūṇhi (syā. kaṃ.)]; sohaṃ sallassapi abbuhanahetu dukkhā tibbā kaṭukā vedanā vediyiṃ. Tassa me so bhisakko sallakatto agadaṅgāraṃ vaṇamukhe odahi; sohaṃ agadaṅgārassapi vaṇamukhe odahanahetu dukkhā tibbā kaṭukā vedanā vediyiṃ. Somhi etarahi rūḷhena vaṇena sañchavinā arogo sukhī serī sayaṃvasī yena kāmaṅgamo”ti.

“Evameva kho, āvuso nigaṇṭhā, sace tumhe jāneyyātha – ahuvamheva mayaṃ pubbe, na nāhuvamhāti, jāneyyātha – akaramheva mayaṃ pubbe pāpakammaṃ, na nākaramhāti, jāneyyātha – evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhāti, jāneyyātha – ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ, ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatīti, jāneyyātha – diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampadaṃ; evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ kallamassa veyyākaraṇāya – yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī”ti.

“Yasmā ca kho tumhe, āvuso nigaṇṭhā, na jānātha – ahuvamheva mayaṃ pubbe, na nāhuvamhāti, na jānātha – akaramheva mayaṃ pubbe pāpakammaṃ, na nākaramhāti, na jānātha – evarūpaṃ vā evarūpaṃ vā pāpakammaṃ akaramhāti, na jānātha – ettakaṃ vā dukkhaṃ nijjiṇṇaṃ, ettakaṃ vā dukkhaṃ nijjīretabbaṃ, ettakamhi vā dukkhe nijjiṇṇe sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatīti, na jānātha – diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānaṃ, kusalānaṃ dhammānaṃ upasampadaṃ; tasmā āyasmantānaṃ nigaṇṭhānaṃ na kallamassa veyyākaraṇāya – yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī”ti.

4. “Evaṃ vutte, bhikkhave, te nigaṇṭhā maṃ etadavocuṃ – ‘nigaṇṭho, āvuso, nāṭaputto [nāthaputto (sī.)] sabbaññū sabbadassāvī, aparisesaṃ ñāṇadassanaṃ paṭijānāti. Carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitan’ti. So evamāha – ‘atthi kho vo, āvuso nigaṇṭhā, pubbeva pāpakammaṃ kataṃ, taṃ imāya kaṭukāya dukkarakārikāya nijjīretha, yaṃ Telugu etarahi kāyena saṃvutā vācāya saṃvutā manasā saṃvutā taṃ āyatiṃ pāpakammassa akaraṇaṃ. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī’ti. Tañca panamhākaṃ ruccati ceva khamati ca, tena camhā attamanā”ti.

5. “Evaṃ vutte ahaṃ, bhikkhave, te nigaṇṭhe etadavocaṃ – ‘pañca kho ime, āvuso nigaṇṭhā, dhammā diṭṭheva dhamme dvidhāvipākā. Katame pañca? Saddhā, ruci, anussavo, ākāraparivitakko, diṭṭhinijjhānakkhanti – ime kho, āvuso nigaṇṭhā, pañca dhammā diṭṭheva dhamme dvidhāvipākā. Tatrāyasmantānaṃ nigaṇṭhānaṃ kā atītaṃse satthari saddhā, kā ruci, ko anussavo, ko ākāraparivitakko, kā diṭṭhinijjhānakkhantī’ti. Evaṃvādī [evaṃvādīsu (ka.)] kho ahaṃ, bhikkhave, nigaṇṭhesu na kañci [kiñci (sī. pī. ka.)] sahadhammikaṃ vādapaṭihāraṃ samanupassāmi.

“Puna caparāhaṃ [puna ca panāhaṃ (sī. pī. ka.)], bhikkhave, te nigaṇṭhe evaṃ vadāmi – ‘taṃ kiṃ maññatha, āvuso nigaṇṭhā. Yasmiṃ vo samaye tibbo [tippo (pī.)] upakkamo hoti tibbaṃ padhānaṃ, tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; yasmiṃ pana vo samaye na tibbo upakkamo hoti na tibbaṃ padhānaṃ, na tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyethā’ti? ‘Yasmiṃ no, āvuso gotama, samaye tibbo upakkamo hoti tibbaṃ padhānaṃ, tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyāma; yasmiṃ pana no samaye na tibbo upakkamo hoti na tibbaṃ padhānaṃ, na tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyāmā’”ti.

6. “Iti kira, āvuso nigaṇṭhā, yasmiṃ vo samaye tibbo upakkamo hoti tibbaṃ padhānaṃ, tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; yasmiṃ pana vo samaye na tibbo upakkamo hoti na tibbaṃ padhānaṃ, na tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha. Evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ na kallamassa veyyākaraṇāya – yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatīti. Sace, āvuso nigaṇṭhā, yasmiṃ vo samaye tibbo upakkamo hoti tibbaṃ padhānaṃ, na tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; yasmiṃ pana vo samaye na tibbo upakkamo hoti na tibbaṃ padhānaṃ, tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha [padhānaṃ, tiṭṭheyyeva tasmiṃ samaye… vedanā (sī. syā. kaṃ. pī.)]; evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ kallamassa veyyākaraṇāya – yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī”ti.

“‘Yasmā ca kho, āvuso nigaṇṭhā, yasmiṃ vo samaye tibbo upakkamo hoti tibbaṃ padhānaṃ, tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; yasmiṃ pana vo samaye na tibbo upakkamo hoti na tibbaṃ padhānaṃ, na tibbā tasmiṃ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha; te tumhe sāmaṃyeva opakkamikā dukkhā tibbā kaṭukā vedanā vedayamānā avijjā aññāṇā sammohā vipaccetha – yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, sabbaṃ taṃ pubbekatahetu. Iti purāṇānaṃ kammānaṃ tapasā byantībhāvā, navānaṃ kammānaṃ akaraṇā, āyatiṃ anavassavo; āyatiṃ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissatī’ti. Evaṃvādīpi [evaṃvādīsupi (ka.)] kho ahaṃ, bhikkhave, nigaṇṭhesu na kañci sahadhammikaṃ vādapaṭihāraṃ samanupassāmi.

7. “Puna caparāhaṃ, bhikkhave, te nigaṇṭhe evaṃ vadāmi – ‘taṃ kiṃ maññathāvuso nigaṇṭhā, yamidaṃ kammaṃ diṭṭhadhammavedanīyaṃ taṃ upakkamena vā padhānena vā samparāyavedanīyaṃ hotūti labbhametan’ti? ‘No hidaṃ, āvuso’. ‘Yaṃ panidaṃ kammaṃ samparāyavedanīyaṃ taṃ upakkamena vā padhānena vā diṭṭhadhammavedanīyaṃ hotūti labbhametan’ti? ‘No hidaṃ, āvuso’. ‘Taṃ kiṃ maññathāvuso nigaṇṭhā, yamidaṃ kammaṃ sukhavedanīyaṃ taṃ upakkamena vā padhānena vā dukkhavedanīyaṃ hotūti labbhametan’ti? ‘No hidaṃ, āvuso’. ‘Yaṃ panidaṃ kammaṃ dukkhavedanīyaṃ taṃ upakkamena vā padhānena vā sukhavedanīyaṃ hotūti labbhametan’ti? ‘No hidaṃ, āvuso’. ‘Taṃ kiṃ maññathāvuso nigaṇṭhā, yamidaṃ kammaṃ paripakkavedanīyaṃ taṃ upakkamena vā padhānena vā aparipakkavedanīyaṃ hotūti labbhametan’ti? ‘No hidaṃ, āvuso’. ‘Yaṃ panidaṃ kammaṃ aparipakkavedanīyaṃ taṃ upakkamena vā padhānena vā paripakkavedanīyaṃ hotūti labbhametan’ti? ‘No hidaṃ, āvuso’. ‘Taṃ kiṃ maññathāvuso nigaṇṭhā, yamidaṃ kammaṃ bahuvedanīyaṃ taṃ upakkamena vā padhānena vā appavedanīyaṃ hotūti labbhametan’ti? ‘No hidaṃ, āvuso’. ‘Yaṃ panidaṃ kammaṃ appavedanīyaṃ taṃ upakkamena vā padhānena vā bahuvedanīyaṃ hotūti labbhametan’ti? ‘No hidaṃ, āvuso’. ‘Taṃ kiṃ maññathāvuso nigaṇṭhā, yamidaṃ kammaṃ savedanīyaṃ taṃ upakkamena vā padhānena vā avedanīyaṃ hotūti labbhametan’ti? ‘No hidaṃ, āvuso’. ‘Yaṃ panidaṃ kammaṃ avedanīyaṃ taṃ upakkamena vā padhānena vā savedanīyaṃ hotūti labbhametan’ti? ‘No hidaṃ, āvuso’.

8. “Iti kira, āvuso nigaṇṭhā, yamidaṃ kammaṃ diṭṭhadhammavedanīyaṃ taṃ upakkamena vā padhānena vā samparāyavedanīyaṃ hotūti alabbhametaṃ, yaṃ panidaṃ kammaṃ samparāyavedanīyaṃ taṃ upakkamena vā padhānena vā diṭṭhadhammavedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ sukhavedanīyaṃ taṃ upakkamena vā padhānena vā dukkhavedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ dukkhavedanīyaṃ taṃ upakkamena vā padhānena vā sukhavedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ paripakkavedanīyaṃ taṃ upakkamena vā padhānena vā aparipakkavedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ aparipakkavedanīyaṃ taṃ upakkamena vā padhānena vā paripakkavedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ bahuvedanīyaṃ taṃ upakkamena vā padhānena vā appavedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ appavedanīyaṃ taṃ upakkamena vā padhānena vā bahuvedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ savedanīyaṃ taṃ upakkamena vā padhānena vā avedanīyaṃ hotūti alabbhametaṃ, yamidaṃ kammaṃ avedanīyaṃ taṃ upakkamena vā padhānena vā savedanīyaṃ hotūti alabbhametaṃ; evaṃ sante āyasmantānaṃ nigaṇṭhānaṃ aphalo upakkamo hoti, aphalaṃ padhānaṃ”.

“Evaṃvādī, bhikkhave, nigaṇṭhā. Evaṃvādīnaṃ, bhikkhave, nigaṇṭhānaṃ dasa sahadhammikā vādānuvādā gārayhaṃ ṭhānaṃ āgacchanti.

9. “Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, nigaṇṭhā pubbe dukkaṭakammakārino yaṃ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti. Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, nigaṇṭhā pāpakena issarena nimmitā yaṃ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti. Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, nigaṇṭhā pāpasaṅgatikā yaṃ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti. Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, nigaṇṭhā pāpābhijātikā yaṃ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti. Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, nigaṇṭhā evarūpā diṭṭhadhammūpakkamā yaṃ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti.

“Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā; no ce sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā. Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā; no ce sattā issaranimmānahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā. Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā; no ce sattā saṅgatibhāvahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā. Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā; no ce sattā abhijātihetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā. Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā; no ce sattā diṭṭhadhammūpakkamahetu sukhadukkhaṃ paṭisaṃvedenti, gārayhā nigaṇṭhā. Evaṃvādī, bhikkhave, nigaṇṭhā. Evaṃvādīnaṃ, bhikkhave, nigaṇṭhānaṃ ime dasa sahadhammikā vādānuvādā gārayhaṃ ṭhānaṃ āgacchanti. Evaṃ kho, bhikkhave, aphalo upakkamo hoti, aphalaṃ padhānaṃ.

10. “Kathañca, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ? Idha, bhikkhave, bhikkhu na heva anaddhabhūtaṃ attānaṃ dukkhena addhabhāveti, dhammikañca sukhaṃ na pariccajati, tasmiñca sukhe anadhimucchito hoti. So evaṃ pajānāti – ‘imassa kho me dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti, imassa pana me dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hotī’ti. So yassa hi khvāssa [yassa kho panassa (sī.), yassa khvāssa (pī.)] dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti, saṅkhāraṃ tattha padahati. Yassa panassa dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hoti, upekkhaṃ tattha bhāveti. Tassa tassa dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti – evampissa taṃ dukkhaṃ nijjiṇṇaṃ hoti. Tassa tassa dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hoti – evampissa taṃ dukkhaṃ nijjiṇṇaṃ hoti.

11. “Seyyathāpi, bhikkhave, puriso itthiyā sāratto paṭibaddhacitto tibbacchando tibbāpekkho. So taṃ itthiṃ passeyya aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ. Taṃ kiṃ maññatha, bhikkhave, api nu tassa purisassa amuṃ itthiṃ disvā aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ uppajjeyyuṃ sokaparidevadukkhadomanassūpāyāsā”ti? “Evaṃ, bhante”. “Taṃ kissa hetu”? “Amu hi, bhante, puriso amussā itthiyā sāratto paṭibaddhacitto tibbacchando tibbāpekkho. Tasmā taṃ itthiṃ disvā aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ uppajjeyyuṃ sokaparidevadukkhadomanassūpāyāsā”ti. “Atha kho, bhikkhave, tassa purisassa evamassa – ‘ahaṃ kho amussā itthiyā sāratto paṭibaddhacitto tibbacchando tibbāpekkho. Tassa me amuṃ itthiṃ disvā aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ uppajjanti sokaparidevadukkhadomanassūpāyāsā. Yaṃnūnāhaṃ yo me amussā itthiyā chandarāgo taṃ pajaheyyan’ti. So yo amussā itthiyā chandarāgo taṃ pajaheyya. So taṃ itthiṃ passeyya aparena samayena aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ. Taṃ kiṃ maññatha, bhikkhave, api nu tassa purisassa amuṃ itthiṃ disvā aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ uppajjeyyuṃ sokaparidevadukkhadomanassūpāyāsā”ti? “No hetaṃ, bhante”. “Taṃ kissa hetu”? “Amu hi, bhante, puriso amussā itthiyā virāgo. Tasmā taṃ itthiṃ disvā aññena purisena saddhiṃ santiṭṭhantiṃ sallapantiṃ sañjagghantiṃ saṃhasantiṃ na uppajjeyyuṃ sokaparidevadukkhadomanassūpāyāsā”ti.

“Evameva kho, bhikkhave, bhikkhu na heva anaddhabhūtaṃ attānaṃ dukkhena addhabhāveti, dhammikañca sukhaṃ na pariccajati, tasmiñca sukhe anadhimucchito hoti. So evaṃ pajānāti – ‘imassa kho me dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti, imassa pana me dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hotī’ti. So yassa hi khvāssa dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti, saṅkhāraṃ tattha padahati; yassa panassa dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hoti, upekkhaṃ tattha bhāveti. Tassa tassa dukkhanidānassa saṅkhāraṃ padahato saṅkhārappadhānā virāgo hoti – evampissa taṃ dukkhaṃ nijjiṇṇaṃ hoti. Tassa tassa dukkhanidānassa ajjhupekkhato upekkhaṃ bhāvayato virāgo hoti – evampissa taṃ dukkhaṃ nijjiṇṇaṃ hoti. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.

12. “Puna caparaṃ, bhikkhave, bhikkhu iti paṭisañcikkhati – ‘yathāsukhaṃ kho me viharato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; dukkhāya pana me attānaṃ padahato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. Yaṃnūnāhaṃ dukkhāya attānaṃ padaheyyan’ti. So dukkhāya attānaṃ padahati. Tassa dukkhāya attānaṃ padahato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti. So na aparena samayena dukkhāya attānaṃ padahati. Taṃ kissa hetu? Yassa hi so, bhikkhave, bhikkhu atthāya dukkhāya attānaṃ padaheyya svāssa attho abhinipphanno hoti. Tasmā na aparena samayena dukkhāya attānaṃ padahati. Seyyathāpi, bhikkhave, usukāro tejanaṃ dvīsu alātesu ātāpeti paritāpeti ujuṃ karoti kammaniyaṃ. Yato kho, bhikkhave, usukārassa tejanaṃ dvīsu alātesu ātāpitaṃ hoti paritāpitaṃ ujuṃ kataṃ [ujuṃ kataṃ hoti (sī.)] kammaniyaṃ, na so taṃ aparena samayena usukāro tejanaṃ dvīsu alātesu ātāpeti paritāpeti ujuṃ karoti kammaniyaṃ. Taṃ kissa hetu? Yassa hi so, bhikkhave, atthāya usukāro tejanaṃ dvīsu alātesu ātāpeyya paritāpeyya ujuṃ kareyya kammaniyaṃ svāssa attho abhinipphanno hoti. Tasmā na aparena samayena usukāro tejanaṃ dvīsu alātesu ātāpeti paritāpeti ujuṃ karoti kammaniyaṃ. Evameva kho, bhikkhave, bhikkhu iti paṭisañcikkhati – ‘yathāsukhaṃ kho me viharato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; dukkhāya pana me attānaṃ padahato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. Yaṃnūnāhaṃ dukkhāya attānaṃ padaheyyan’ti. So dukkhāya attānaṃ padahati. Tassa dukkhāya attānaṃ padahato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. So na aparena samayena dukkhāya attānaṃ padahati. Taṃ kissa hetu? Yassa hi so, bhikkhave, bhikkhu atthāya dukkhāya attānaṃ padaheyya svāssa attho abhinipphanno hoti. Tasmā na aparena samayena dukkhāya attānaṃ padahati. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.

13. “Puna caparaṃ, bhikkhave, idha tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati – ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti. So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya, appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.

14. “So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa. Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti; ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya – iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti. Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti. Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ. So bījagāmabhūtagāmasamārambhā paṭivirato hoti. Ekabhattiko hoti rattūparato virato vikālabhojanā. Naccagītavāditavisūkadassanā paṭivirato hoti. Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti. Uccāsayanamahāsayanā paṭivirato hoti. Jātarūparajatapaṭiggahaṇā paṭivirato hoti. Āmakadhaññapaṭiggahaṇā paṭivirato hoti. Āmakamaṃsapaṭiggahaṇā paṭivirato hoti. Itthikumārikapaṭiggahaṇā paṭivirato hoti. Dāsidāsapaṭiggahaṇā paṭivirato hoti. Ajeḷakapaṭiggahaṇā paṭivirato hoti. Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti. Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti. Khettavatthupaṭiggahaṇā paṭivirato hoti. Dūteyyapahiṇagamanānuyogā paṭivirato hoti. Kayavikkayā paṭivirato hoti. Tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti. Ukkoṭanavañcananikatisāciyogā [sāviyogā (syā. kaṃ. ka.) ettha sācisaddo kuṭilapariyāyo] paṭivirato hoti. Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti [passa ma. ni. 1.293 cūḷahatthipadopame].

“So santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti, evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena; so yena yeneva pakkamati samādāyeva pakkamati. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.

15. “So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.

“So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite [sammiñjite (sī. syā. kaṃ. pī.)] pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

16. “So iminā ca ariyena sīlakkhandhena samannāgato, (imāya ca ariyāya santuṭṭhiyā samannāgato,) [passa ma. ni. 1.296 cūḷahatthipadopame] iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā. So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti. Byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti. Thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti. Uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti. Vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.

“So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.

“Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.

“Puna caparaṃ, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti. Yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.

“Puna caparaṃ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.

17. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ [seyyathīdaṃ (sī. syā. kaṃ. pī.)] – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.

18. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti. Evampi, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ.

19. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti; ‘ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Evampi kho, bhikkhave, saphalo upakkamo hoti, saphalaṃ padhānaṃ. Evaṃvādī, bhikkhave, tathāgatā. Evaṃvādīnaṃ, bhikkhave, tathāgatānaṃ [tathāgato, evaṃvādiṃ bhikkhave tathāgataṃ (sī. syā. kaṃ. pī.)] dasa sahadhammikā pāsaṃsaṭṭhānā āgacchanti.

20. “Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, tathāgato pubbe sukatakammakārī yaṃ etarahi evarūpā anāsavā sukhā vedanā vedeti. Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, tathāgato bhaddakena issarena nimmito yaṃ etarahi evarūpā anāsavā sukhā vedanā vedeti. Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, tathāgato kalyāṇasaṅgatiko yaṃ etarahi evarūpā anāsavā sukhā vedanā vedeti. Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, tathāgato kalyāṇābhijātiko yaṃ etarahi evarūpā anāsavā sukhā vedanā vedeti. Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṃ paṭisaṃvedenti; addhā, bhikkhave, tathāgato kalyāṇadiṭṭhadhammūpakkamo yaṃ etarahi evarūpā anāsavā sukhā vedanā vedeti.

“Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato; no ce sattā pubbekatahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato. Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato; no ce sattā issaranimmānahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato. Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato; no ce sattā saṅgatibhāvahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato. Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato; no ce sattā abhijātihetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato. Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato; no ce sattā diṭṭhadhammūpakkamahetu sukhadukkhaṃ paṭisaṃvedenti, pāsaṃso tathāgato. Evaṃvādī, bhikkhave, tathāgatā. Evaṃvādīnaṃ, bhikkhave, tathāgatānaṃ ime dasa sahadhammikā pāsaṃsaṭṭhānā āgacchantī”ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Devadahasuttaṃ niṭṭhitaṃ paṭhamaṃ.

☸---------------------------------------------------------------------

第三篇 后分五十二经篇 Uparipaṇṇāsapāḷi

初品 天臂品 Devadahavaggo

第一〇一 天臂经 Devadahasuttaṃ

我是这样听说的。

有一个时候，世尊住在释迦国。释迦国有一个名叫天臂的村落。那时，世尊告诉比丘们说：“诸位比丘！”

那些比丘回答世尊说：“世尊！”于是世尊说：

“诸位比丘！有些沙门、婆罗门，持有这样的言论，这样的见解，即：无论这个人所感受到的是乐、是苦、还是不苦不乐，这一切都是以过去所造的业为原因。通过这样的苦行，旧的业就会消尽；因为不造新的业，未来就不会有业的延续；因为未来没有业的延续，业就会灭尽；因为业灭尽了，苦也就灭尽了；因为苦灭尽了，感受也就灭尽了；因为感受灭尽了，一切苦都将彻底灭尽。诸位比丘！尼乾陀子（裸形外道）是这样说的。

诸位比丘！我前往那些持有这种言论的尼乾陀子那里，这样问道：‘尼乾陀道友们！你们说：无论一个人感受到的是乐、是苦、还是不苦不乐，这一切都是以过去所造的业为原因。通过这样的苦行，旧的业就会消尽；因为不造新的业，未来就不会有业的延续；因为未来没有业的延续，业就会灭尽；因为业灭尽了，苦也就灭尽了；因为感受灭尽了，一切苦都将彻底灭尽。’你们所持的这种言论和见解，是真的吗？”诸位比丘！那些尼乾陀子被我这样问时，承认说：“是的。”

我对他们这样说：“尼乾陀道友们！那么，你们知道自己过去世曾经存在，而不是不曾存在吗？”“道友！不知道。”

“尼乾陀道友们！那么，你们知道自己过去世曾造作过恶业，而不是没有造作过吗？”“道友！不知道。”

“尼乾陀道友们！那么，你们知道自己（过去世）造作了像这样的、或像那样的恶业吗？”“道友！不知道。”

“尼乾陀道友们！那么，你们知道有多少苦已经被灭尽了，有多少苦还需要被灭尽，或者在多少苦被灭尽之后，所有的苦就将彻底灭尽吗？”“道友！不知道。”

“尼乾陀道友们！那么，你们知道在当下这一生中断除不善法、成就善法吗？”“道友！不知道。”

“尼乾陀道友们！既然如此，你们实际上不知道——自己过去世曾经存在，而不是不曾存在；也不知道——自己过去世曾造作过恶业，而不是没有造作过；也不知道——（过去世）造作了像这样的、或像那样的恶业；也不知道——有多少苦已经被灭尽了，有多少苦还需要被灭尽，或者在多少苦被灭尽之后，所有的苦就将彻底灭尽；也不知道——在当下这一生中断除不善法、成就善法。既然这样，尊者尼乾陀们，你们这样宣称——无论这个人感受到的是乐、是苦、还是不苦不乐，这一切都是以过去所造的业为原因。通过这样的苦行，旧的业就会消尽……（中略）……因为感受灭尽了，一切苦都将彻底灭尽——这样说是不恰当的。

尼乾陀道友们！如果你们知道——自己过去世曾经存在，而不是不曾存在；知道——自己过去世曾造作过恶业，而不是没有造作过；知道——（过去世）造作了像这样的、或像那样的恶业；知道——有多少苦已经被灭尽了，有多少苦还需要被灭尽，或者在多少苦被灭尽之后，所有的苦就将彻底灭尽；知道——在当下这一生中断除不善法、成就善法。如果这样，尊者尼乾陀们，那么你们这样宣称——无论这个人感受到的是乐、是苦、还是不苦不乐，这一切都是以过去所造的业为原因。通过这样的苦行，旧的业就会消尽……（中略）……因为感受灭尽了，一切苦都将彻底灭尽——这样说才是恰当的。

尼乾陀道友们！譬如一个人被涂了剧毒、深深扎入的箭射中了身体；他因为箭伤而感受到剧烈、强烈的苦痛。他的朋友、同事、亲戚、族人请来一位外科医生。那位外科医生用刀切开他的伤口；他因为用刀切开伤口而感受到剧烈、强烈的苦痛。那位外科医生用探针探测箭矢；他因为用探针探测箭矢而感受到剧烈、强烈的苦痛。那位外科医生拔出箭矢；他因为拔出箭矢而感受到剧烈、强烈的苦痛。那位外科医生用烧灼的药物敷在伤口上；他因为用烧灼的药物敷在伤口上而感受到剧烈、强烈的苦痛。后来，他的伤口愈合了，皮肤长好了，变得健康、快乐、自由、自主，想去哪里就能去哪里。他可能会这样想：‘我以前被涂了剧毒、深深扎入的箭射中了。我因为箭伤而感受到剧烈、强烈的苦痛。我的朋友、同事、亲戚、族人给我请来了外科医生。那位外科医生用刀切开了我的伤口；我因为用刀切开伤口而感受到剧烈、强烈的苦痛。那位外科医生用探针探测了箭矢；我因为用探针探测箭矢而感受到剧烈、强烈的苦痛。那位外科医生拔出了箭矢；我因为拔出箭矢而感受到剧烈、强烈的苦痛。那位外科医生用烧灼的药物敷在了伤口上；我因为用烧灼的药物敷在伤口上而感受到剧烈、强烈的苦痛。我现在伤口愈合了，皮肤长好了，变得健康、快乐、自由、自主，想去哪里就能去哪里。’

同样的，尼乾陀道友们！如果你们知道——自己过去世曾经存在，而不是不曾存在；知道——自己过去世曾造作过恶业，而不是没有造作过；……（中略）……知道——在当下这一生中断除不善法、成就善法。如果这样，尊者尼乾陀们，那么你们这样宣称——无论这个人感受到的是乐、是苦、还是不苦不乐，这一切都是以过去所造的业为原因。通过这样的苦行，旧的业就会消尽……（中略）……因为感受灭尽了，一切苦都将彻底灭尽——这样说才是恰当的。然而，尼乾陀道友们！既然你们不知道——自己过去世曾经存在，而不是不曾存在；也不知道——自己过去世曾造作过恶业，而不是没有造作过；……（中略）……也不知道——在当下这一生中断除不善法、成就善法，那么，尊者尼乾陀们，你们这样宣称——无论这个人感受到的是乐、是苦、还是不苦不乐，这一切都是以过去所造的业为原因。通过这样的苦行，旧的业就会消尽……（中略）……因为感受灭尽了，一切苦都将彻底灭尽——这样说就是不恰当的。”

诸位比丘！当我这样说时，那些尼乾陀子对我说：“道友！尼乾陀·若提子（Nigaṇṭho Nāṭaputto）是全知者、全见者，声称自己拥有无遗漏的知见：‘无论我行走、站立、睡觉或醒着，知见都持续不断地呈现在我面前。’他是这样说的：‘尼乾陀道友们！你们过去世造作了恶业，要通过这种严酷的苦行来消灭它。现在你们在身、语、意方面自我约束，这是为了未来不再造作恶业。这样，通过苦行，旧的业就会消尽；因为不造新的业，未来就不会有业的延续；因为未来没有业的延续，业就会灭尽；因为业灭尽了，苦也就灭尽了；因为苦灭尽了，感受也就灭尽了；因为感受灭尽了，一切苦都将彻底灭尽。’这个教导令我们感到喜悦和认可，因此我们心生欢喜。”

诸位比丘！当他们这样说时，我对那些尼乾陀子说：“尼乾陀道友们！有这五种法，在当下就能看到它们可能导致两种不同的结果。是哪五种呢？信（saddhā）、喜好（ruci）、传承（anussavo）、理性思考（ākāraparivitakko）、见解的审察认可（diṭṭhinijjhānakkhanti）。尼乾陀道友们！这五种法在当下就能看到它们可能导致两种不同的结果。那么，对于你们已经过世的导师，尊者尼乾陀·若提子，你们对他怀有怎样的信？怎样的喜好？怎样的传承？怎样的理性思考？怎样的见解审察认可呢？？”诸位比丘！当我这样说时，在尼乾陀子当中，我看不到任何符合（他们自己）教法的、能站得住脚的反驳。诸位比丘！接着，我又对那些尼乾陀子这样说：“尼乾陀道友们！你们怎么认为？当你们付出强烈的努力、进行剧烈的精进时，在那个时候，你们是否会感受到剧烈、强烈的、由努力引起的痛苦感受？而当你们不付出强烈的努力、不进行剧烈的精进时，在那个时候，你们是否就不会感受到剧烈、强烈的、由努力引起的痛苦感受呢？？”

“乔达摩道友！当我们付出强烈的努力、进行剧烈的精进时，在那个时候，我们会感受到剧烈、强烈的、由努力引起的痛苦感受；而当我们不付出强烈的努力、不进行剧烈的精进时，在那个时候，我们就不会感受到剧烈、强烈的、由努力引起的痛苦感受。”

“尼乾陀道友们！既然如此，当你们付出强烈的努力、进行剧烈的精进时，在那个时候，你们会感受到剧烈、强烈的、由努力引起的痛苦感受；而当你们不付出强烈的努力、不进行剧烈的精进时，在那个时候，你们就不会感受到剧烈、强烈的、由努力引起的痛苦感受。既然这样，尊者尼乾陀们，你们这样宣称——无论这个人感受到的是乐、是苦、还是不苦不乐，这一切都是以过去所造的业为原因。通过这样的苦行，旧的业就会消尽……（中略）……因为感受灭尽了，一切苦都将彻底灭尽——这样说难道是恰当的吗？？（反之，）尼乾陀道友们！如果当你们付出强烈的努力、进行剧烈的精进时，在那个时候，你们*不*会感受到剧烈、强烈的、由努力引起的痛苦感受；而当你们不付出强烈的努力、不进行剧烈的精进时，在那个时候，你们*反而*会感受到剧烈、强烈的、由努力引起的痛苦感受——如果（情况）是这样，那么，尊者尼乾陀们，你们这样宣称——无论这个人感受到的是乐、是苦、还是不苦不乐，这一切都是以过去所造的业为原因。通过这样的苦行，旧的业就会消尽……（中略）……因为感受灭尽了，一切苦都将彻底灭尽——这样说才是恰当的。然而，尼乾陀道友们！正因为当你们付出强烈的努力、进行剧烈的精进时，在那个时候，你们会感受到剧烈、强烈的、由努力引起的痛苦感受；而当你们不付出强烈的努力、不进行剧烈的精进时，在那个时候，你们就不会感受到剧烈、强烈的、由努力引起的痛苦感受——你们正是亲身感受着这些由（当下的）努力所引发的剧烈、强烈的苦痛，却由于无明、无知、迷惑而将其归结为——无论这个人感受到的是乐、是苦、还是不苦不乐，这一切都是以过去所造的业为原因。通过这样的苦行，旧的业就会消尽……（中略）……因为感受灭尽了，一切苦都将彻底灭尽。”诸位比丘！即使我这样说，在尼乾陀子当中，我仍然看不到任何符合（他们自己）教法的、能站得住脚的反驳。

再者，诸位比丘！我对那些尼乾陀子说：“尼乾陀道友们！你们怎么认为？这（些）应在现世感受果报的业，能否通过努力或精进而变成在未来世感受果报呢？？”“道友！不能。”

“那么，这（些）应在未来世感受果报的业，能否通过努力或精进而变成在现世感受果报呢？？”“道友！不能。”

“尼乾陀道友们！你们怎么认为？这（些）应感受乐果报的业，能否通过努力或精进而变成感受苦果报呢？？”“道友！不能。”

“那么，这（些）应感受苦果报的业，能否通过努力或精进而变成感受乐果报呢？？”“道友！不能。”

“尼乾陀道友们！你们怎么认为？这（些）果报已成熟的业，能否通过努力或精进而变成尚未成熟呢？？”“道友！不能。”

“那么，这（些）果报尚未成熟的业，能否通过努力或精进而变成已经成熟呢？”“道友！不能。”

“尼乾陀道友们！你们怎么认为？这（些）应感受多果报的业，能否通过努力或精进而变成感受少果报呢？？”“道友！不能。”

“那么，这（些）应感受少果报的业，能否通过努力或精进而变成感受多果报呢？？”“道友！不能。”

“尼乾陀道友们！你们怎么认为？这（些）应感受果报的业，能否通过努力或精进而变成不感受果报呢？？”“道友！不能。”

“那么，这（些）不应感受果报的业，能否通过努力或精进而变成感受果报呢？”“道友！不能。”

“尼乾陀道友们！既然如此，应在现世感受果报的业，不可能通过努力或精进而变成在未来世感受果报；应在未来世感受果报的业，不可能通过努力或精进而变成在现世感受果报；应感受乐果报的业，不可能通过努力或精进而变成感受苦果报；应感受苦果报的业，不可能通过努力或精进而变成感受乐果报；果报已成熟的业，不可能通过努力或精进而变成尚未成熟；果报尚未成熟的业，不可能通过努力或精进而变成已经成熟；应感受多果报的业，不可能通过努力或精进而变成感受少果报；应感受少果报的业，不可能通过努力或精进而变成感受多果报；应感受果报的业，不可能通过努力或精进而变成不感受果报；不应感受果报的业，不可能通过努力或精进而变成感受果报。既然这样，尊者尼乾陀们的努力就是徒劳的，精进也是徒劳的！诸位比丘！尼乾陀子是这样说的。诸位比丘！这样说的尼乾陀子，实际上是在十个方面，对符合法理的言论（或：基于正当理由的批评）招致了指责。

诸位比丘！如果众生是因为过去所造的业而感受苦乐，那么，诸位比丘！尼乾陀子们现在正感受着这样剧烈、强烈的苦痛，他们必定是过去世造作了恶业者。诸位比丘！如果众生是因为自在天（神）的创造而感受苦乐，那么，诸位比丘！尼乾陀子们现在正感受着这样剧烈、强烈的苦痛，他们必定是被邪恶的自在天所创造的。诸位比丘！如果众生是因为偶然的结合而感受苦乐，那么，诸位比丘！尼乾陀子们现在正感受着这样剧烈、强烈的苦痛，他们必定是遭遇了邪恶的结合。诸位比丘！如果众生是因为出身（种姓）而感受苦乐，那么，诸位比丘！尼乾陀子们现在正感受着这样剧烈、强烈的苦痛，他们必定是出身于邪恶的阶级（种姓）。诸位比丘！如果众生是因为现世的努力而感受苦乐，那么，诸位比丘！尼乾陀子们现在正感受着这样剧烈、强烈的苦痛，他们必定是现世作出了邪恶的努力。

诸位比丘！如果众生是因为过去所造的业而感受苦乐，尼乾陀子就应受指责；如果众生不是因为过去所造的业而感受苦乐，尼乾陀子也应受指责。诸位比丘！如果众生是因为自在天的创造而感受苦乐，尼乾陀子就应受指责；如果众生不是因为自在天的创造而感受苦乐，尼乾陀子也应受指责。诸位比丘！如果众生是因为偶然的结合而感受苦乐，尼乾陀子就应受指责；如果众生不是因为偶然的结合而感受苦乐，尼乾陀子也应受指责。诸位比丘！如果众生是因为出身（种姓）而感受苦乐，尼乾陀子就应受指责；如果众生不是因为出身（种姓）而感受苦乐，尼乾陀子也应受指责。诸位比丘！如果众生是因为现世的努力而感受苦乐，尼乾陀子就应受指责；如果众生不是因为现世的努力而感受苦乐，尼乾陀子也应受指责。诸位比丘！尼乾陀子是这样说的。诸位比丘！这样说的尼乾陀子，在所有这十个方面，其符合法理的言论都招致了指责。诸位比丘！因此，（他们的）努力是徒劳的，精进也是徒劳的。

那么，诸位比丘！怎样的努力才是有益的，怎样的精进才是有益的呢？诸位比丘！在这里，有位比丘既不用苦来折磨自己尚未被折磨的自身，也不舍弃符合法（dhamma）的乐，但对那乐也不深陷其中。他这样了知：“当我为了对治这个苦的根源而策励勤行（saṅkhāraṃ padahati）时，通过策励勤行，离欲得以生起；而当我为了对治那个苦的根源而保持舍心（ajjhupekkhati）、修习舍（upekkhaṃ bhāvayati）时，离欲也得以生起。”于是，对于那个苦的根源，若通过策励勤行能生起离欲，他就在那里策励勤行；对于那个苦的根源，若通过保持舍心、修习舍能生起离欲，他就在那里修习舍。当他为了对治这个苦的根源而策励勤行，通过策励勤行而生起离欲时，这样他的那种苦就被灭尽了。当他为了对治那个苦的根源而保持舍心、修习舍而生起离欲时，这样他的那种苦也被灭尽了。

诸位比丘！譬如有一个男子，对一个女子有染爱、心意束缚、强烈的欲求、强烈的依恋。他看到那个女子同另一个男子站在一起、交谈、嬉笑、欢笑。诸位比丘！你们怎么认为？那个男子看到那个女子同另一个男子站在一起、交谈、嬉笑、欢笑时，会不会生起愁、悲、苦、忧、恼呢？”

“确实会的，世尊！为什么呢？世尊！因为那个男子对那个女子有染爱、心意束缚、强烈的欲求、强烈的依恋。所以，看到那个女子同另一个男子站在一起、交谈、嬉笑、欢笑时，他会生起愁、悲、苦、忧、恼。”

“诸位比丘！那时，那个男子可能会这样想：‘我对那个女子有染爱、心意束缚、强烈的欲求、强烈的依恋。我看到她同另一个男子站在一起、交谈、嬉笑、欢笑时，就生起了愁、悲、苦、忧、恼。我何不舍断我对那个女子的欲贪（chandarāgo）呢？’于是，他舍断了对那个女子的欲贪。后来有一天，他又看到那个女子同另一个男子站在一起、交谈、嬉笑、欢笑。诸位比丘！你们怎么认为？那个男子看到那个女子同另一个男子站在一起、交谈、嬉笑、欢笑时，还会生起愁、悲、苦、忧、恼吗？”

“不会的，世尊！为什么呢？世尊！因为那个男子对那个女子已经离欲（virāgo）了。所以，看到那个女子同另一个男子站在一起、交谈、嬉笑、欢笑时，他不会生起愁、悲、苦、忧、恼。”

诸位比丘！同样的，这位比丘既不用苦来折磨自己尚未被折磨的自身，也不舍弃符合法的乐，但对那乐也不深陷其中。他这样了知：“当我为了对治这个苦的根源而策励勤行时，通过策励勤行，离欲得以生起；而当我为了对治那个苦的根源而保持舍心、修习舍时，离欲也得以生起。”于是，对于那个苦的根源，若通过策励勤行能生起离欲，他就在那里策励勤行；对于那个苦的根源，若通过保持舍心、修习舍能生起离欲，他就在那里修习舍。当他为了对治这个苦的根源而策励勤行，通过策励勤行而生起离欲时，这样他的那种苦就被灭尽了。当他为了对治那个苦的根源而保持舍心、修习舍而生起离欲时，这样他的那种苦也被灭尽了。诸位比丘！这样的努力才是有益的，这样的精进才是有益的。

再者，诸位比丘！有位比丘这样省察：“当我安住于乐时，不善法增长，善法减退；而当我努力承受苦时（dukkhāya attānaṃ padahati），不善法减退，善法增长。我何不努力承受苦呢？”于是他努力承受苦。当他努力承受苦时，不善法减退，善法增长。后来他就不再需要努力承受苦了。为什么呢？诸位比丘！因为那位比丘努力承受苦所要达到的目的，已经达成了。所以他后来就不再需要努力承受苦了。诸位比丘！譬如制箭师用两堆火加热、烘烤箭杆，使它变得正直、适于使用。诸位比丘！当制箭师的箭杆被两堆火加热、烘烤，变得正直、适于使用之后，那位制箭师后来就不再需要用两堆火加热、烘烤、矫直、使它适于使用了。为什么呢？诸位比丘！因为那位制箭师用两堆火加热、烘烤、矫直、使箭杆适于使用所要达到的目的，已经达成了。所以那位制箭师后来就不再需要用两堆火加热、烘烤、矫直、使它适于使用了。诸位比丘！同样的，有位比丘这样省察：“当我安住于乐时，不善法增长，善法减退；而当我努力承受苦时，不善法减退，善法增长。我何不努力承受苦呢？”于是他努力承受苦。当他努力承受苦时，不善法减退，善法增长。后来他就不再需要努力承受苦了。为什么呢？诸位比丘！因为那位比丘努力承受苦所要达到的目的，已经达成了。所以他后来就不再需要努力承受苦了。诸位比丘！这样的努力才是有益的，这样的精进才是有益的。

再者，诸位比丘！如来出现于世，是阿罗汉、正等正觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛陀、世尊。他亲身证悟并了解了这个包含天神、魔罗、梵天，以及沙门、婆罗门、天神和人类的世界后，将其宣说出来。他教导的法，初善、中善、后善，义理圆满，言辞巧妙，完整地阐明了圆满清净的梵行。一位居士或居士子，或生于其他任何家庭的人听闻了此法。他听闻法后，对如来生起了信心。具足了这种信心后，他这样省察：‘在家生活充满障碍，是尘垢之路；出家则如同空旷之地。在家生活很难完全圆满、完全清净地修持如白螺般光洁的梵行。我何不剃除须发，穿上袈裟，从家庭出家，过上无家的生活呢？’后来，他舍弃了或多或少的财富，舍弃了或大或小的亲属圈，剃除须发，穿上袈裟，从家庭出家，过上了无家的生活。

他这样出家后，遵守着比丘们的学处和生活规范，舍弃杀生，远离杀生，放下棍棒和武器，有惭愧心，具慈悲心，怜悯一切众生的利益而安住。舍弃不与取，远离不与取，只接受被给予的，期待被给予的，以不偷盗的清净之心安住。舍弃非梵行，修持梵行，行为远离（淫欲），戒除性行为这种俗法。舍弃妄语，远离妄语，说真实语，信守承诺，诚实可靠，不欺骗世人。舍弃离间语，远离离间语；不将此处听闻的话告诉他处，以离间这些人；也不将他处听闻的话告诉此处，以离间那些人。就这样，他调和已分裂者，或巩固已团结者，喜爱和合，乐于和合，欣喜和合，说促进和合的话。舍弃粗恶语，远离粗恶语；他说的话是悦耳、动听、可爱、入心、有礼貌、令众人喜爱、令众人满意的，他只说这样的话。舍弃绮语，远离绮语；他说合时宜的话、真实的话、有意义的话、符合法的话、符合律的话；他说的话值得铭记，在适当的时候，有理有据，有节制，且富有意义。他远离对种子和植物的损害。他一日一食，晚上不食，戒绝非时食。他远离观看跳舞、唱歌、音乐、娱乐表演。他远离佩戴花环、涂抹香水、使用化妆品、装饰打扮。他远离高床、大床。他远离接受金银。他远离接受生谷。他远离接受生肉。他远离接受妇女和少女。他远离接受奴婢。他远离接受山羊和绵羊。他远离接受鸡和猪。他远离接受象、牛、马、骡。他远离接受田地和地产。他远离充当使者和跑腿。他远离买卖。他远离（使用）欺诈的秤、伪造的货币和不实的度量衡。他远离贿赂、欺骗、诈骗和不正当行为。他远离砍伐、杀害、捆绑、抢劫、掠夺和暴力。

他对于维持身体所需的衣物和维持肚腹所需的食物感到满足。无论他去哪里，都只带着（必需品）上路。正如一只鸟，无论飞到哪里，都只带着自己的翅膀飞翔，同样地，比丘对于维持身体所需的衣物和维持肚腹所需的食物感到满足；无论他去哪里，都只带着（必需品）上路。具足了这神圣的戒蕴后，他在内心体验到无瑕疵的快乐。

他用眼看到色时，不执取总相，也不执取细节。因为如果不守护眼根而住，贪婪和忧愁等邪恶不善法就会侵入，所以他致力于防护眼根，守护眼根，实践对眼根的防护。用耳听到声时……（中略）……用鼻嗅到香时……（中略）……用舌尝到味时……（中略）……用身触到所触时……（中略）……用意知道法时，不执取总相，也不执取细节。因为如果不守护意根而住，贪婪和忧愁等邪恶不善法就会侵入，所以他致力于防护意根，守护意根，实践对意根的防护。具足了这神圣的根律仪后，他在内心体验到无扰恼的快乐。

他在前进、后退时，保持清晰的觉知；在观看、环视时，保持清晰的觉知；在屈伸（肢体）时，保持清晰的觉知；在穿衣、持钵时，保持清晰的觉知；在吃、喝、咀嚼、品尝时，保持清晰的觉知；在大小便利时，保持清晰的觉知；在行走、站立、坐着、睡觉、醒来、说话、沉默时，都保持清晰的觉知。

具足了这神圣的戒蕴，（具足了这神圣的知足，）具足了这神圣的根律仪，具足了这神圣的念和清晰觉知后，他选择僻静的住处：森林、树下、山间、峡谷、山洞、墓地、丛林深处、露天处、稻草堆。他在吃完饭、乞食归来后，盘腿而坐，保持身体正直，将念置于面前。他舍弃世间的贪欲，心离贪欲而住，从贪欲中净化自心。舍弃瞋恚和恶意，心无瞋恚而住，怜悯一切众生的利益，从瞋恚和恶意中净化自心。舍弃昏沉和睡眠，远离昏沉和睡眠而住，保持光明想，具念、清晰觉知，从昏沉和睡眠中净化自心。舍弃掉举和追悔，心不掉举而住，内心平静，从掉举和追悔中净化自心。舍弃疑惑，超越疑惑而住，对于善法不再犹豫，从疑惑中净化自心。

他舍断了这五种盖障——心的染污、令慧羸弱者——远离诸欲，远离诸不善法，进入并安住于具有寻、具有伺、由远离所生起的喜和乐的初禅。诸位比丘！这样的努力才是有益的，这样的精进才是有益的。

再者，诸位比丘！比丘平息了寻和伺，内心宁静，心达到专一，进入并安住于无寻、无伺、由定所生起的喜和乐的第二禅。诸位比丘！这样的努力才是有益的，这样的精进才是有益的。

再者，诸位比丘！比丘离喜之后，住于舍，具念、清晰觉知，以身感受乐，进入并安住于圣者们所说的‘具舍、念、乐住’的第三禅。诸位比丘！这样的努力才是有益的，这样的精进才是有益的。

再者，诸位比丘！比丘舍断了乐和苦，先前已灭除了喜和忧，进入并安住于不苦不乐、由舍而念清净的第四禅。诸位比丘！这样的努力才是有益的，这样的精进才是有益的。

当他的心像这样得定、清净、明洁、无秽、离诸随烦恼、柔软、适业、稳固、不动摇时，他引导、倾向其心于宿命通智。他回忆起种种过去生：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、一百生、一千生、十万生，乃至许多坏劫、许多成劫、许多成坏劫：‘我在那一生，是这样的姓名，这样的种姓，这样的容貌，吃这样的食物，感受这样的苦乐，有这样的寿元；从那里死后，生到这里；在这里，又是这样的姓名，这样的种姓，这样的容貌，吃这样的食物，感受这样的苦乐，有这样的寿元；从那里死后，生到此处。’像这样，他回忆起种种过去生的形相和细节。诸位比丘！这样的努力才是有益的，这样的精进才是有益的。

当他的心像这样得定、清净、明洁、无秽、离诸随烦恼、柔软、适业、稳固、不动摇时，他引导、倾向其心于众生生死智。他以清净、超越人眼的天眼，看见众生死去、投生，了知众生根据他们的业而有卑劣、优胜，美貌、丑陋，幸运、不幸：‘这些众生具足身恶行，具足语恶行，具足意恶行，诽谤圣者，持有邪见，信奉邪见之业，他们在身体败坏、死亡之后，投生到恶趣、苦界、堕处、地狱。而那些众生具足身善行，具足语善行，具足意善行，不诽谤圣者，持有正见，信奉正见之业，他们在身体败坏、死亡之后，投生到善趣、天界。’像这样，他以清净、超越人眼的天眼，看见众生死去、投生，了知众生根据他们的业而有卑劣、优胜，美貌、丑陋，幸运、不幸。诸位比丘！这样的努力才是有益的，这样的精进才是有益的。

当他的心像这样得定、清净、明洁、无秽、离诸随烦恼、柔软、适业、稳固、不动摇时，他引导、倾向其心于漏尽智。他如实了知：‘这是苦’；如实了知：‘这是苦的集起’；如实了知：‘这是苦的灭尽’；如实了知：‘这是导致苦灭尽的道路’。他如实了知：‘这些是漏’；如实了知：‘这是漏的集起’；如实了知：‘这是漏的灭尽’；如实了知：‘这是导致漏灭尽的道路’。这样知道、这样看见时，他的心从欲漏中解脱出来，从有漏中解脱出来，从无明漏中解脱出来。在解脱中生起‘已解脱’的智。他了知：‘生命已尽，梵行已立，应作已作，不再有后有。’诸位比丘！这样的努力才是有益的，这样的精进才是有益的。

诸位比丘！如来是这样说的。诸位比丘！如来这样说时，（他的教法）在十个方面，其符合法理的言论都带来了称赞。

诸位比丘！如果众生是因为过去所造的业而感受苦乐，那么，诸位比丘！如来如今正感受着这样无漏的乐受，他必定是过去世造作了善业者。诸位比丘！如果众生是因为自在天（神）的创造而感受苦乐，那么，诸位比丘！如来如今正感受着这样无漏的乐受，他必定是被贤善的自在天所创造的。诸位比丘！如果众生是因为偶然的结合而感受苦乐，那么，诸位比丘！如来如今正感受着这样无漏的乐受，他必定是遭遇了贤善的结合。诸位比丘！如果众生是因为出身（种姓）而感受苦乐，那么，诸位比丘！如来如今正感受着这样无漏的乐受，他必定是出身于贤善的阶级（种姓）。诸位比丘！如果众生是因为现世的努力而感受苦乐，那么，诸位比丘！如来如今正感受着这样无漏的乐受，他必定是现世作出了贤善的努力。诸位比丘！如果众生是因为过去所造的业而感受苦乐，如来应受称赞；如果众生不是因为过去所造的业而感受苦乐，如来也应受称赞。诸位比丘！如果众生是因为自在天的创造而感受苦乐，如来应受称赞；如果众生不是因为自在天的创造而感受苦乐，如来也应受称赞。诸位比丘！如果众生是因为偶然的结合而感受苦乐，如来应受称赞；如果众生不是因为偶然的结合而感受苦乐，如来也应受称赞。如果众生是因为出身（种姓）而感受苦乐，如来应受称赞；如果众生不是因为出身（种姓）而感受苦乐，如来也应受称赞。如果众生是因为现世的努力而感受苦乐，如来应受称赞；如果众生不是因为现世的努力而感受苦乐，如来也应受称赞。诸位比丘！如来是这样说的。诸位比丘！如来这样说时，在所有这十个方面，其符合法理的言论都带来了称赞。

世尊说完这番话后，那些比丘心生欢喜，对世尊的教导随喜奉行。

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《3》Uparipaṇṇāsapāḷi 后分五十二经篇 (MN 101-152, 1-463)/1. Devadahavagga 天臂品 (MN 101-110, 1-92)”

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【经名】 1.2 Pañcattayasutta 五三经 (MN 102, 21-33)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Pañcattayasuttaṃ [pañcāyatanasutta (ka.)]

21. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – “santi, bhikkhave, eke samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhivuttipadāni [adhimuttipadāni (syā. kaṃ. ka.)] abhivadanti. ‘Saññī attā hoti arogo paraṃ maraṇā’ti – ittheke abhivadanti; ‘asaññī attā hoti arogo paraṃ maraṇā’ti – ittheke abhivadanti; ‘nevasaññīnāsaññī attā hoti arogo paraṃ maraṇā’ti – ittheke abhivadanti; sato vā pana sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti [paññāpenti (sī. syā. kaṃ. pī.)], diṭṭhadhammanibbānaṃ vā paneke abhivadanti. Iti santaṃ vā attānaṃ paññapenti arogaṃ [paraṃ maraṇā. iti imāni (ka.)] paraṃ maraṇā, sato vā pana sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti, diṭṭhadhammanibbānaṃ vā paneke abhivadanti. Iti imāni pañca [paraṃ maraṇā. iti imāni (ka.)] hutvā tīṇi honti, tīṇi hutvā pañca honti – ayamuddeso pañcattayassa.

22. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, arūpiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nevarūpiṃ nārūpiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, ekattasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nānattasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, parittasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, appamāṇasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, etaṃ [evaṃ (ka.)] vā panekesaṃ [panetesaṃ (syā. kaṃ.)] upātivattataṃ viññāṇakasiṇameke abhivadanti appamāṇaṃ āneñjaṃ. Tayidaṃ, bhikkhave, tathāgato abhijānāti [pajānāti (sī. syā. kaṃ. pī.) aṭṭhakathā oloketabbā]. Ye kho te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, arūpiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nevarūpiṃ nārūpiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, ekattasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nānattasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, parittasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, appamāṇasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā [maraṇāti (ka.)], yā vā panetāsaṃ saññānaṃ parisuddhā paramā aggā anuttariyā akkhāyati – yadi rūpasaññānaṃ yadi arūpasaññānaṃ yadi ekattasaññānaṃ yadi nānattasaññānaṃ. ‘Natthi kiñcī’ti ākiñcaññāyatanameke abhivadanti appamāṇaṃ āneñjaṃ. ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho atthetan’ti – iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.

23. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiṃ vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, arūpiṃ vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nevarūpiṃ nārūpiṃ vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā. Tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā tesamete paṭikkosanti. Taṃ kissa hetu? Saññā rogo saññā gaṇḍo saññā sallaṃ, etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ – ‘asaññan’ti. Tayidaṃ, bhikkhave, tathāgato abhijānāti ye kho te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiṃ vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, arūpiṃ vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nevarūpiṃ nārūpiṃ vā te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā. Yo hi koci, bhikkhave, samaṇo vā brāhmaṇo vā evaṃ vadeyya – ‘ahamaññatra rūpā, aññatra vedanāya, aññatra saññāya, aññatra saṅkhārehi, viññāṇassa [aññatra viññāṇā (syā. kaṃ.), aññatra viññāṇena (ka.)] āgatiṃ vā gatiṃ vā cutiṃ vā upapattiṃ vā vuddhiṃ vā virūḷhiṃ vā vepullaṃ vā paññapessāmī’ti – netaṃ ṭhānaṃ vijjati. ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho atthetan’ti – iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.

24. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiṃ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, arūpiṃ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nevarūpiṃ nārūpiṃ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā. Tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā tesamete paṭikkosanti, yepi te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā tesamete paṭikkosanti. Taṃ kissa hetu? Saññā rogo saññā gaṇḍo saññā sallaṃ, asaññā sammoho, etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ – ‘nevasaññānāsaññan’ti. [nevasaññānāsaññāti (syā. kaṃ. pī. ka.) etantipadaṃ manasikātabbaṃ] Tayidaṃ, bhikkhave, tathāgato abhijānāti. Ye kho te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiṃ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, arūpiṃ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nevarūpiṃ nārūpiṃ vā te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā [samaṇabrāhmaṇā (sī. pī.)] diṭṭhasutamutaviññātabbasaṅkhāramattena etassa āyatanassa upasampadaṃ paññapenti, byasanañhetaṃ, bhikkhave, akkhāyati [āyatanamakkhāyati (ka.)] etassa āyatanassa upasampadāya. Na hetaṃ, bhikkhave, āyatanaṃ saṅkhārasamāpattipattabbamakkhāyati; saṅkhārāvasesasamāpattipattabbametaṃ, bhikkhave, āyatanamakkhāyati. ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho atthetan’ti – iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.

25. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti, tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā tesamete paṭikkosanti, yepi te bhonto samaṇabrāhmaṇā asaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā tesamete paṭikkosanti, yepi te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā tesamete paṭikkosanti. Taṃ kissa hetu? Sabbepime bhonto samaṇabrāhmaṇā uddhaṃ saraṃ [uddhaṃsarā (sī. pī.), uddhaṃ parāmasanti (syā. kaṃ.)] āsattiṃyeva abhivadanti – ‘iti pecca bhavissāma, iti pecca bhavissāmā’ti. Seyyathāpi nāma vāṇijassa vāṇijjāya gacchato evaṃ hoti – ‘ito me idaṃ bhavissati, iminā idaṃ lacchāmī’ti, evamevime bhonto samaṇabrāhmaṇā vāṇijūpamā maññe paṭibhanti – ‘iti pecca bhavissāma, iti pecca bhavissāmā’ti. Tayidaṃ, bhikkhave, tathāgato abhijānāti. Ye kho te bhonto samaṇabrāhmaṇā sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapenti te sakkāyabhayā sakkāyaparijegucchā sakkāyaññeva anuparidhāvanti anuparivattanti. Seyyathāpi nāma sā gaddulabaddho daḷhe thambhe vā khile [khīle (sī. syā. kaṃ. pī.)] vā upanibaddho, tameva thambhaṃ vā khilaṃ vā anuparidhāvati anuparivattati; evamevime bhonto samaṇabrāhmaṇā sakkāyabhayā sakkāyaparijegucchā sakkāyaññeva anuparidhāvanti anuparivattanti. ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho atthetan’ti – iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.

26. “Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā aparantakappikā aparantānudiṭṭhino aparantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti, sabbe te imāneva pañcāyatanāni abhivadanti etesaṃ vā aññataraṃ.

27. “Santi, bhikkhave, eke samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṃ ārabbha anekavihitāni adhivuttipadāni abhivadanti. ‘Sassato attā ca loko ca, idameva saccaṃ moghamaññan’ti – ittheke abhivadanti, ‘asassato attā ca loko ca, idameva saccaṃ moghamaññan’ti – ittheke abhivadanti, ‘sassato ca asassato ca attā ca loko ca, idameva saccaṃ moghamaññan’ti – ittheke abhivadanti, ‘nevasassato nāsassato attā ca loko ca, idameva saccaṃ moghamaññan’ti – ittheke abhivadanti, ‘antavā attā ca loko ca, idameva saccaṃ moghamaññan’ti – ittheke abhivadanti, ‘anantavā attā ca loko ca, idameva saccaṃ moghamaññan’ti – ittheke abhivadanti, ‘antavā ca anantavā ca attā ca loko ca, idameva saccaṃ moghamaññan’ti – ittheke abhivadanti, ‘nevantavā nānantavā attā ca loko ca, idameva saccaṃ moghamaññan’ti – ittheke abhivadanti, ‘ekattasaññī attā ca loko ca, idameva saccaṃ moghamaññan’ti – ittheke abhivadanti, ‘nānattasaññī attā ca loko ca, idameva saccaṃ moghamaññan’ti – ittheke abhivadanti, ‘parittasaññī attā ca loko ca, idameva saccaṃ moghamaññan’ti – ittheke abhivadanti, ‘appamāṇasaññī attā ca loko ca, idameva saccaṃ moghamaññan’ti – ittheke abhivadanti, ‘ekantasukhī attā ca loko ca, idameva saccaṃ moghamaññan’ti – ittheke abhivadanti, ‘ekantadukkhī attā ca loko ca, idameva saccaṃ moghamaññan’ti – ittheke abhivadanti, ‘sukhadukkhī attā ca loko ca, idameva saccaṃ moghamaññan’ti – ittheke abhivadanti, ‘adukkhamasukhī attā ca loko ca, idameva saccaṃ moghamaññan’ti – ittheke abhivadanti.

28. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘sassato attā ca loko ca, idameva saccaṃ moghamaññan’ti, tesaṃ vata aññatreva saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā paccattaṃyeva ñāṇaṃ bhavissati parisuddhaṃ pariyodātanti – netaṃ ṭhānaṃ vijjati. Paccattaṃ kho pana, bhikkhave, ñāṇe asati parisuddhe pariyodāte yadapi [yadipi (ka.)] te bhonto samaṇabrāhmaṇā tattha ñāṇabhāgamattameva pariyodapenti tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ upādānamakkhāyati. ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho atthetan’ti – iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.

29. “Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘asassato attā ca loko ca, idameva saccaṃ moghamaññan’ti…pe… [yathā sassatavāre, tathā vitthāretabbaṃ] sassato ca asassato ca attā ca loko ca… nevasassato nāsassato attā ca loko ca… antavā attā ca loko ca… anantavā attā ca loko ca… antavā ca anantavā ca attā ca loko ca… nevantavā nānantavā attā ca loko ca… ekattasaññī attā ca loko ca… nānattasaññī attā ca loko ca… parittasaññī attā ca loko ca… appamāṇasaññī attā ca loko ca… ekantasukhī attā ca loko ca… ekantadukkhī attā ca loko ca… sukhadukkhī attā ca loko ca… adukkhamasukhī attā ca loko ca, idameva saccaṃ moghamaññanti, tesaṃ vata aññatreva saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā paccattaṃyeva ñāṇaṃ bhavissati parisuddhaṃ pariyodātanti – netaṃ ṭhānaṃ vijjati. Paccattaṃ kho pana, bhikkhave, ñāṇe asati parisuddhe pariyodāte yadapi te bhonto samaṇabrāhmaṇā tattha ñāṇabhāgamattameva pariyodapenti tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ upādānamakkhāyati. ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho atthetan’ti – iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.

30. “Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekaṃ pītiṃ upasampajja viharati – ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ pavivekaṃ pītiṃ upasampajja viharāmī’ti. Tassa sā pavivekā pīti nirujjhati. Pavivekāya pītiyā nirodhā uppajjati domanassaṃ, domanassassa nirodhā uppajjati pavivekā pīti. Seyyathāpi, bhikkhave, yaṃ chāyā jahati taṃ ātapo pharati, yaṃ ātapo jahati taṃ chāyā pharati; evameva kho, bhikkhave, pavivekāya pītiyā nirodhā uppajjati domanassaṃ, domanassassa nirodhā uppajjati pavivekā pīti. Tayidaṃ, bhikkhave, tathāgato abhijānāti. Ayaṃ kho bhavaṃ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekaṃ pītiṃ upasampajja viharati – ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ pavivekaṃ pītiṃ upasampajja viharāmī’ti. Tassa sā pavivekā pīti nirujjhati. Pavivekāya pītiyā nirodhā uppajjati domanassaṃ, domanassassa nirodhā uppajjati pavivekā pīti. ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho atthetan’ti – iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.

31. “Idha pana, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā nirāmisaṃ sukhaṃ upasampajja viharati – ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ nirāmisaṃ sukhaṃ upasampajja viharāmī’ti. Tassa taṃ nirāmisaṃ sukhaṃ nirujjhati. Nirāmisassa sukhassa nirodhā uppajjati pavivekā pīti, pavivekāya pītiyā nirodhā uppajjati nirāmisaṃ sukhaṃ. Seyyathāpi, bhikkhave, yaṃ chāyā jahati taṃ ātapo pharati, yaṃ ātapo jahati taṃ chāyā pharati; evameva kho, bhikkhave, nirāmisassa sukhassa nirodhā uppajjati pavivekā pīti, pavivekāya pītiyā nirodhā uppajjati nirāmisaṃ sukhaṃ. Tayidaṃ, bhikkhave, tathāgato abhijānāti. Ayaṃ kho bhavaṃ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisaṃ sukhaṃ upasampajja viharati – ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ nirāmisaṃ sukhaṃ upasampajja viharāmī’ti. Tassa taṃ nirāmisaṃ sukhaṃ nirujjhati. Nirāmisassa sukhassa nirodhā uppajjati pavivekā pīti, pavivekāya pītiyā nirodhā uppajjati nirāmisaṃ sukhaṃ. ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho atthetan’ti – iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.

32. “Idha pana, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhaṃ vedanaṃ upasampajja viharati – ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ adukkhamasukhaṃ vedanaṃ upasampajja viharāmī’ti. Tassa sā adukkhamasukhā vedanā nirujjhati. Adukkhamasukhāya vedanāya nirodhā uppajjati nirāmisaṃ sukhaṃ, nirāmisassa sukhassa nirodhā uppajjati adukkhamasukhā vedanā. Seyyathāpi, bhikkhave, yaṃ chāyā jahati taṃ ātapo pharati, yaṃ ātapo jahati taṃ chāyā pharati; evameva kho, bhikkhave, adukkhamasukhāya vedanāya nirodhā uppajjati nirāmisaṃ sukhaṃ, nirāmisassa sukhassa nirodhā uppajjati adukkhamasukhā vedanā. Tayidaṃ, bhikkhave, tathāgato abhijānāti. Ayaṃ kho bhavaṃ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhaṃ vedanaṃ upasampajja viharati – ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ adukkhamasukhaṃ vedanaṃ upasampajja viharāmī’ti. Tassa sā adukkhamasukhā vedanā nirujjhati. Adukkhamasukhāya vedanāya nirodhā uppajjati nirāmisaṃ sukhaṃ, nirāmisassa sukhassa nirodhā uppajjati adukkhamasukhā vedanā. ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho atthetan’ti – iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.

33. “Idha pana, bhikkhave, ekacco samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhāya vedanāya samatikkamā – ‘santohamasmi, nibbutohamasmi, anupādānohamasmī’ti samanupassati. Tayidaṃ, bhikkhave, tathāgato abhijānāti. Ayaṃ kho bhavaṃ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhīnañca paṭinissaggā, aparantānudiṭṭhīnañca paṭinissaggā, sabbaso kāmasaṃyojanānaṃ anadhiṭṭhānā, pavivekāya pītiyā samatikkamā, nirāmisassa sukhassa samatikkamā, adukkhamasukhāya vedanāya samatikkamā – ‘santohamasmi, nibbutohamasmi, anupādānohamasmī’ti samanupassati; addhā ayamāyasmā nibbānasappāyaṃyeva paṭipadaṃ abhivadati. Atha ca panāyaṃ bhavaṃ samaṇo vā brāhmaṇo vā pubbantānudiṭṭhiṃ vā upādiyamāno upādiyati, aparantānudiṭṭhiṃ vā upādiyamāno upādiyati, kāmasaṃyojanaṃ vā upādiyamāno upādiyati, pavivekaṃ vā pītiṃ upādiyamāno upādiyati, nirāmisaṃ vā sukhaṃ upādiyamāno upādiyati, adukkhamasukhaṃ vā vedanaṃ upādiyamāno upādiyati. Yañca kho ayamāyasmā – ‘santohamasmi, nibbutohamasmi, anupādānohamasmī’ti samanupassati tadapi imassa bhoto samaṇassa brāhmaṇassa upādānamakkhāyati. ‘Tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho atthetan’ti – iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.

“Idaṃ kho pana, bhikkhave, tathāgatena anuttaraṃ santivarapadaṃ abhisambuddhaṃ yadidaṃ – channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā [anupādāvimokkho. tayidaṃ bhikkhave tathāgatena anuttaraṃ santivarapadaṃ abhisambuddhaṃ, yadidaṃ channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimokkhoti (sī. syā. kaṃ. pī.)] anupādāvimokkho”ti [anupādāvimokkho. tayidaṃ bhikkhave tathāgatena anuttaraṃ santivarapadaṃ abhisambuddhaṃ, yadidaṃ channaṃ phassāyatanaṃ samudayañca atthaṅgamañca assādañca adīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimokkhoti (sī. syā. kaṃ. pī.)].

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Pañcattayasuttaṃ niṭṭhitaṃ dutiyaṃ.

☸---------------------------------------------------------------------

第一〇二 五三经 Pañcattayasuttaṃ

我是这样听说的。

一个时候，世尊住在舍卫城的祇陀林给孤独园。那时，世尊召唤比丘们说：“比丘们！”那些比丘回答世尊说：“世尊！”世尊就说道：“比丘们！有一些沙门、婆罗门，他们推测未来，对未来持有某种见解，针对未来之事发表各种各样的论说：‘我死后会是无病、有想的自我。’——有些人这样说；‘我死后会是无病、无想的自我。’——有些人这样说；‘我死后会是无病、非有想非无想的自我。’——有些人这样说；或者有些人主张：现存的有情会断灭、消失、消亡；又有些人宣称当下就是涅槃。他们或者设定死后有一个无病（健康）的自我继续存在，或者主张现存的有情会断灭、消失、消亡，或者宣称当下就是涅槃。这样，这五种（观点）归纳起来成为三种，三种（观点）展开来成为五种——这就是‘五三（Pañcattaya）’这个教法的纲要。

比丘们！在这里，那些主张‘我死后会是无病、有想的自我’的沙门、婆罗门，这些尊敬的沙门、婆罗门或者主张：我死后会是有色、有想、无病的自我；这些尊敬的沙门、婆罗门或者主张：我死后会是无色、有想、无病的自我……或者主张：是有色又是无色……或者主张：既非有色也非无色……或者主张：是单一想……或者主张：是多种想……或者主张：是少量想……或者主张：是无量想；有些人或者宣称（他们证得的）是超越一切的遍处识，是无量、不动的境界。比丘们！对此，如来完全了知——那些尊敬的沙门、婆罗门主张：我死后会是有想、无病的自我。这些尊敬的沙门、婆罗门或者主张：我死后会是有色、有想、无病的自我。这些尊敬的沙门、婆罗门或者主张：我死后会是无色、有想、无病的自我……或者主张：是有色又是无色……或者主张：既非有色也非无色……或者主张：是单一想……或者主张：是多种想……或者主张：是少量想……或者主张：是无量想。或者，对于这些想，无论是色想、无色想、单一想、多种想，其中被称为最清净、最殊胜、第一、无上的，有些人宣称是‘无所有’的无所有处，是无量、不动的境界。然而，‘这个（境界）是被造作的（有为法）、是粗显的，但确实存在诸行的止息（涅槃）’——这样了知之后，见到其出离（解脱道）的如来，已经超越了它。

比丘们！在这里，那些主张‘我死后会是无病、无想的自我’的沙门、婆罗门，这些尊敬的沙门、婆罗门或者主张：我死后会是有色、无想、无病的自我。这些尊敬的沙门、婆罗门或者主张：我死后会是无色、无想、无病的自我……或者主张：是有色又是无色……或者主张：既非有色也非无色。比丘们！在这里，这些沙门、婆罗门会对那些主张‘我死后会是有想、无病的自我’的人加以责难。为什么呢？（因为他们认为：）‘想是病，想是痈，想是箭。（真正的）寂静、殊妙是无想。’比丘们！对此，如来完全了知——那些尊敬的沙门、婆罗门主张：我死后会是无想、无病的自我。这些尊敬的沙门、婆罗门或者主张：我死后会是有色、无想、无病的自我。这些尊敬的沙门、婆罗门或者主张：我死后会是无色、无想、无病的自我……或者主张：是有色又是无色……或者主张：既非有色也非无色。比丘们！如果有任何沙门或婆罗门这样说：‘我能在色之外、受之外、想之外、行之外、识之外，宣说识的来、去、死、生、增长、成长、广大’——这是不可能存在的。‘这个（境界）是被造作的、是粗显的，但确实存在诸行的止息（涅槃）’——这样了知之后，见到其出离（解脱道）的如来，已经超越了它。

比丘们！在这里，那些主张‘我死后会是无病、非有想非无想的自我’的沙门、婆罗门，这些尊敬的沙门、婆罗门或者主张：我死后会是有色、非有想非无想、无病的自我。这些尊敬的沙门、婆罗门主张：我死后会是无色、非有想非无想、无病的自我……或者主张：是有色又是无色……或者主张：既非有色也非无色。比丘们！在这里，这些沙门、婆罗门会对那些主张‘我死后会是有想、无病的自我’的人加以责难。而且，他们也会对那些主张‘我死后会是无想、无病的自我’的沙门、婆罗门加以责难。为什么呢？（因为他们认为：）‘想是病，想是痈，想是箭；无想是迷乱。（真正的）寂静而殊妙，是“非有想非无想”’。比丘们！对此，如来完全了知——那些尊敬的沙门、婆罗门主张：我死后会是非有想非无想、无病的自我。这些尊敬的沙门、婆罗门或者主张：我死后会是有色、非有想非无想、无病的自我。这些尊敬的沙门、婆罗门或者主张：我死后会是无色、非有想非无想、无病的自我……或者主张：是有色又是无色……或者主张：既非有色也非无色。比丘们！如果有任何沙门或婆罗门，仅仅依据对可见、可闻、可觉、可识的诸行（经验现象）来宣称此（非想非非想）处（境界）的获得，比丘们！这被称为获得此处的衰败（因为它并非究竟）。比丘们！此（非想非非想）处，不被称为仅通过（心灵）造作（或禅定）等至就可达到；比丘们！此（非想非非想）处，被称为是通过尚有造作（或禅定）残留的等至才能达到。‘这个（境界）是被造作的、是粗显的，但确实存在诸行的止息（涅槃）’——这样了知之后，见到其出离（解脱道）的如来，已经超越了它。

比丘们！在这里，那些主张‘现存的有情会断灭、消失、消亡’的沙门、婆罗门。比丘们！他们会对那些主张‘我死后会是有想、无病的自我’的沙门、婆罗门加以责难。他们也会对那些尊敬的、主张‘我死后会是无想、无病的自我’的沙门、婆罗门加以责难。他们还会对那些尊敬的、主张‘我死后会是非有想非无想、无病的自我’的沙门、婆罗门加以责难。为什么呢？因为所有这些尊敬的沙门、婆罗门都在宣说一种向上的（或未来的）渴望和执着：‘我死后将变成这样，我死后将变成那样。’就像一个商人去做生意时会这样想：‘由此我将获得这个，用这个我将换得那个。’同样地，这些尊敬的沙门、婆罗门，我看来就像商人一样：‘我死后将变成这样，我死后将变成那样。’比丘们！对此，如来完全了知——那些尊敬的、主张‘现存的有情的断灭、消失、消亡’的沙门、婆罗门，他们因为恐惧、厌恶自身（sakkāya，身见所执之我），反而围绕着自身打转、追逐。就像一条被牢固的绳索拴在坚固的柱子或木桩上的狗，它只能绕着那根柱子或木桩追逐、旋转；同样地，这些尊敬的沙门、婆罗门，因为恐惧自身、厌恶自身，反而围绕着自身追逐、旋转。‘这个（境界）是被造作的、是粗显的，但确实存在诸行的止息（涅槃）’——这样了知之后，见到其出离（解脱道）的如来，已经超越了它。

比丘们！凡是推测未来、持有关于未来的见解、针对未来之事发表各种各样论说的沙门或婆罗门，他们所宣说的都不外乎这五种立场（或译为“处”、“基础”），或者是这五种中的某一种。

比丘们！有一些沙门、婆罗门，他们推测过去，持有关于过去的见解，针对过去之事发表各种各样的论说。有些人这样说：‘自我和世界是永恒的，只有这才是真理，其他都是虚假的。’又有些人这样说：‘自我和世界是非永恒的，只有这才是真理，其他都是虚假的。’又有些人这样说：‘自我和世界既是永恒的又是非永恒的，只有这才是真理，其他都是虚假的。’又有些人这样说：‘自我和世界既非永恒也非非永恒，只有这才是真理，其他都是虚假的。’又有些人这样说：‘自我和世界是有限的，只有这才是真理，其他都是虚假的。’又有些人这样说：‘自我和世界是无限的，只有这才是真理，其他都是虚假的。’又有些人这样说：‘自我和世界既是有限的又是无限的，只有这才是真理，其他都是虚假的。’又有些人这样说：‘自我和世界既非有限也非无限，只有这才是真理，其他都是虚假的。’又有些人这样说：‘自我和世界是单一想的，只有这才是真理，其他都是虚假的。’又有些人这样说：‘自我和世界是多种想的，只有这才是真理，其他都是虚假的。’又有些人这样说：‘自我和世界是少量想的，只有这才是真理，其他都是虚假的。’又有些人这样说：‘自我和世界是无量想的，只有这才是真理，其他都是虚假的。’又有些人这样说：‘自我和世界是纯粹快乐的，只有这才是真理，其他都是虚假的。’又有些人这样说：‘自我和世界是纯粹痛苦的，只有这才是真理，其他都是虚假的。’又有些人这样说：‘自我和世界是苦乐参半的，只有这才是真理，其他都是虚假的。’又有些人这样说：‘自我和世界是不苦不乐的，只有这才是真理，其他都是虚假的。’比丘们！在这里，那些持有‘自我和世界是永恒的，只有这才是真理，其他都是虚假的’这样论调、这样见解的沙门、婆罗门，他们除了信仰、除了喜好、除了传统听闻、除了逻辑推理、除了对见解的审思认可以外，想要获得个人亲证的、清净、明晰的智慧——这是不可能存在的。比丘们！在没有获得个人亲证的、清净、明晰的智慧时，即使这些尊敬的沙门、婆罗门在那里净化了仅仅是智慧的一部分（或理解的片段），那也被称为是那些尊敬的沙门、婆罗门的执取。‘这个（境界）是被造作的、是粗显的，但确实存在诸行的止息（涅槃）’——这样了知之后，见到其出离（解脱道）的如来，已经超越了它。

比丘们！在这里，那些持有‘自我和世界是非永恒的……（此处省略，类比“永恒论”的情况，应详细展开）……既是永恒的又是非永恒的……既非永恒也非非永恒……是有限的……是无限的……既是有限的又是无限的……既非有限也非无限……是单一想的……是多种想的……是少量想的……是无量想的……是纯粹快乐的……是纯粹痛苦的……是苦乐参半的……是不苦不乐的，只有这才是真理，其他都是虚假的。’这样论调、这样见解的沙门、婆罗门，他们除了信仰、除了喜好、除了传统听闻、除了逻辑推理、除了对见解的审思认可以外，想要获得个人亲证的、清净、明晰的智慧——这是不可能存在的。比丘们！在没有获得个人亲证的、清净、明晰的智慧时，即使这些尊敬的沙门、婆罗门在那里净化了仅仅是智慧的一部分，那也被称为是那些尊敬的沙门、婆罗门的执取。‘这个（境界）是被造作的、是粗显的，但确实存在诸行的止息（涅槃）’——这样了知之后，见到其出离（解脱道）的如来，已经超越了它。

比丘们！在这里，某位沙门或婆罗门，因为舍离了关于过去的见解，舍离了关于未来的见解，完全不执着于欲乐的束缚，他进入并安住于由远离（欲乐）而生的喜悦（初禅等），（心想：）‘这真是寂静，这真是殊妙，也就是我进入并安住于这远离而生的喜悦！’然而，他那远离而生的喜悦会消失。随着远离的喜悦的消失，忧愁生起；随着忧愁的消失，远离的喜悦又生起。比丘们！就像有阴影的地方，阳光会照射进来；有阳光的地方，阴影会覆盖过来。同样地，比丘们！随着远离的喜悦的消失，忧愁生起；随着忧愁的消失，远离的喜悦又生起。比丘们！对此，如来完全了知。这位尊敬的沙门或婆罗门，因为舍离了关于过去的见解，舍离了关于未来的见解，完全不执着于欲乐的束缚，进入并安住于由远离（欲乐）而生的喜悦，（心想：）‘这真是寂静，这真是殊妙，也就是我进入并安住于这远离而生的喜悦！’然而，他那远离而生的喜悦会消失。随着远离的喜悦的消失，忧愁生起；随着忧愁的消失，远离的喜悦又生起。‘这个（状态）是被造作的、是粗显的，但确实存在诸行的止息（涅槃）’——这样了知之后，见到其出离（解脱道）的如来，已经超越了它。

比丘们！再者，在这里，某位沙门或婆罗门，因为舍离了关于过去的见解，舍离了关于未来的见解，完全不执着于欲乐的束缚，超越了远离而生的喜悦，进入并安住于无（物质）染着的快乐（二禅、三禅等），（心想：）‘这真是寂静，这真是殊妙，也就是我进入并安住于这无染着的快乐！’然而，他那无染着的快乐会消失。随着无染着的快乐的消失，远离的喜悦生起；随着远离的喜悦的消失，无染着的快乐又生起。比丘们！就像有阴影的地方，阳光会照射进来；有阳光的地方，阴影会覆盖过来。同样地，比丘们！随着无染着的快乐的消失，远离的喜悦生起；随着远离的喜悦的消失，无染着的快乐又生起。比丘们！对此，如来完全了知。这位尊敬的沙门或婆罗门，因为舍离了关于过去的见解，舍离了关于未来的见解，完全不执着于欲乐的束缚，超越了远离而生的喜悦，进入并安住于无染着的快乐，（心想：）‘这真是寂静，这真是殊妙，也就是我进入并安住于这无染着的快乐！’然而，他那无染着的快乐会消失。随着无染着的快乐的消失，远离的喜悦生起；随着远离的喜悦的消失，无染着的快乐又生起。‘这个（状态）是被造作的、是粗显的，但确实存在诸行的止息（涅槃）’——这样了知之后，见到其出离（解脱道）的如来，已经超越了它。

比丘们！在这里，某位沙门或婆罗门，因为舍离了关于过去的见解，舍离了关于未来的见解，完全不执着于欲乐的束缚，超越了远离而生的喜悦，超越了无染着的快乐，进入并安住于不苦不乐的感受（四禅等），（心想：）‘这真是寂静，这真是殊妙，也就是我进入并安住于这不苦不乐的感受！’然而，他那不苦不乐的感受会消失。随着不苦不乐感受的消失，无染着的快乐生起；随着无染着的快乐的消失，不苦不乐的感受又生起。比丘们！就像有阴影的地方，阳光会照射进来；有阳光的地方，阴影会覆盖过来。同样地，比丘们！随着不苦不乐感受的消失，无染着的快乐生起；随着无染着的快乐的消失，不苦不乐的感受又生起。比丘们！对此，如来完全了知。这位尊敬的沙门或婆罗门，因为舍离了关于过去的见解，舍离了关于未来的见解，完全不执着于欲乐的束缚，超越了远离而生的喜悦，超越了无染着的快乐，进入并安住于不苦不乐的感受，（心想：）‘这真是寂静，这真是殊妙，也就是我进入并安住于这不苦不乐的感受！’然而，他那不苦不乐的感受会消失。随着不苦不乐感受的消失，无染着的快乐生起；随着无染着的快乐的消失，不苦不乐的感受又生起。‘这个（状态）是被造作的、是粗显的，但确实存在诸行的止息（涅槃）’——这样了知之后，见到其出离（解脱道）的如来，已经超越了它。

比丘们！再者，在这里，某位沙门或婆罗门，因为舍离了关于过去的见解，舍离了关于未来的见解，完全不执着于欲乐的束缚，超越了远离而生的喜悦，超越了无染着的快乐，超越了不苦不乐的感受，他这样审视自己：‘我已寂静，我已寂灭，我无执取。’比丘们！对此，如来完全了知。这位尊敬的沙门或婆罗门，因为舍离了关于过去的见解，舍离了关于未来的见解，完全不执着于欲乐的束缚，超越了远离而生的喜悦，超越了无染着的快乐，超越了不苦不乐的感受，他这样审视自己：‘我已寂静，我已寂灭，我无执取。’诚然，这位尊者所宣说的，确实是趋向涅槃之道。然而，这位尊敬的沙门或婆罗门，如果他对过去的见解仍在执取，对未来的见解仍在执取，对欲乐的束缚仍在执取，对远离的喜悦仍在执取，对无染着的快乐仍在执取，对不苦不乐的感受仍在执取。而且，这位尊者审视自己‘我已寂静，我已寂灭，我无执取’的这种状态本身，也被称为是这位尊敬的沙门、婆罗门的执取。‘这个（状态）是被造作的、是粗显的，但确实存在诸行的止息（涅槃）’——这样了知之后，见到其出离（解脱道）的如来，已经超越了它。

比丘们！这正是如来所证悟的无上、寂静、最殊胜的境地，也就是：如实了知六触处的生起、息灭、甜头（吸引力）、过患（危险）以及出离（解脱），从而达到无执取的解脱。

世尊说完这番话后，那些比丘心满意足，欢喜地接受了世尊的教导。

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《3》Uparipaṇṇāsapāḷi 后分五十二经篇 (MN 101-152, 1-463)/1. Devadahavagga 天臂品 (MN 101-110, 1-92)”

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【经名】 1.3 Kintisutta 如何经 (MN 103, 34-40)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Kintisuttaṃ

34. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā pisinārāyaṃ [kusinārāyaṃ (sī.)] viharati baliharaṇe vanasaṇḍe. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – “kinti vo, bhikkhave, mayi hoti – ‘cīvarahetu vā samaṇo 乔达摩 dhammaṃ deseti, piṇḍapātahetu vā samaṇo 乔达摩 dhammaṃ deseti, senāsanahetu vā samaṇo 乔达摩 dhammaṃ deseti, itibhavābhavahetu vā samaṇo 乔达摩 dhammaṃ desetī’”ti? “Na kho no, bhante, bhagavati evaṃ hoti – ‘cīvarahetu vā samaṇo 乔达摩 dhammaṃ deseti, piṇḍapātahetu vā samaṇo 乔达摩 dhammaṃ deseti, senāsanahetu vā samaṇo 乔达摩 dhammaṃ deseti, itibhavābhavahetu vā samaṇo 乔达摩 dhammaṃ desetī’”ti.

“Na ca kira vo, bhikkhave, mayi evaṃ hoti – ‘cīvarahetu vā samaṇo 乔达摩 dhammaṃ deseti…pe… itibhavābhavahetu vā samaṇo 乔达摩 dhammaṃ desetī’ti; atha kinti carahi vo [atha kinti vo (sī. pī.), atha kiñcarahi vo (ka.)], bhikkhave, mayi hotī”ti? “Evaṃ kho no, bhante, bhagavati hoti – ‘anukampako bhagavā hitesī; anukampaṃ upādāya dhammaṃ desetī’”ti. “Evañca [evaṃ (sī. pī.)] kira vo, bhikkhave, mayi hoti – ‘anukampako bhagavā hitesī; anukampaṃ upādāya dhammaṃ desetī’”ti.

35. “Tasmātiha, bhikkhave, ye vo [ye te (ka.)] mayā dhammā abhiññā desitā, seyyathidaṃ – cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo, tattha sabbeheva samaggehi sammodamānehi avivadamānehi sikkhitabbaṃ. Tesañca vo, bhikkhave, samaggānaṃ sammodamānānaṃ avivadamānānaṃ sikkhataṃ siyaṃsu [siyuṃ (sī. syā. kaṃ.) saddanīti oloketabbā] dve bhikkhū abhidhamme nānāvādā. Tatra ce tumhākaṃ evamassa – ‘imesaṃ kho āyasmantānaṃ atthato ceva nānaṃ byañjanato ca nānan’ti, tattha yaṃ bhikkhuṃ suvacataraṃ [subbacataraṃ (ka.)] maññeyyātha so upasaṅkamitvā evamassa vacanīyo – ‘āyasmantānaṃ kho atthato ceva nānaṃ, byañjanato ca nānaṃ. Tadamināpetaṃ [tadimināpetaṃ (syā. kaṃ.)] āyasmanto jānātha – yathā atthato ceva nānaṃ, byañjanato ca nānaṃ. Māyasmanto vivādaṃ āpajjitthā’ti. Athāparesaṃ ekatopakkhikānaṃ bhikkhūnaṃ yaṃ bhikkhuṃ suvacataraṃ maññeyyātha so upasaṅkamitvā evamassa vacanīyo – ‘āyasmantānaṃ kho atthato ceva nānaṃ, byañjanato ca nānaṃ. Tadamināpetaṃ āyasmanto jānātha – yathā atthato ceva nānaṃ, byañjanato ca nānaṃ. Māyasmanto vivādaṃ āpajjitthā’ti. Iti duggahitaṃ duggahitato dhāretabbaṃ, suggahitaṃ suggahitato dhāretabbaṃ. Duggahitaṃ duggahitato dhāretvā suggahitaṃ suggahitato dhāretvā [iti duggahitaṃ duggahitato dhāretabbaṃ, duggahitaṃ duggahitato dhāretvā (sī. syā. kaṃ. pī.) anantaravārattaye pana idaṃ pāṭhanānattaṃ natthi] yo dhammo yo vinayo so bhāsitabbo.

36. “Tatra ce tumhākaṃ evamassa – ‘imesaṃ kho āyasmantānaṃ atthato hi kho nānaṃ, byañjanato sametī’ti, tattha yaṃ bhikkhuṃ suvacataraṃ maññeyyātha so upasaṅkamitvā evamassa vacanīyo – ‘āyasmantānaṃ kho atthato hi nānaṃ, byañjanato sameti. Tadamināpetaṃ āyasmanto jānātha – yathā atthato hi kho nānaṃ, byañjanato sameti. Māyasmanto vivādaṃ āpajjitthā’ti. Athāparesaṃ ekatopakkhikānaṃ bhikkhūnaṃ yaṃ bhikkhuṃ suvacataraṃ maññeyyātha so upasaṅkamitvā evamassa vacanīyo – ‘āyasmantānaṃ kho atthato hi kho nānaṃ, byañjanato sameti. Tadamināpetaṃ āyasmanto jānātha – yathā atthato hi kho nānaṃ, byañjanato sameti. Māyasmanto vivādaṃ āpajjitthā’ti. Iti duggahitaṃ duggahitato dhāretabbaṃ, suggahitaṃ suggahitato dhāretabbaṃ. Duggahitaṃ duggahitato dhāretvā suggahitaṃ suggahitato dhāretvā yo dhammo yo vinayo so bhāsitabbo.

37. “Tatra ce tumhākaṃ evamassa – ‘imesaṃ kho āyasmantānaṃ atthato hi kho sameti, byañjanato nānan’ti, tattha yaṃ bhikkhuṃ suvacataraṃ maññeyyātha so upasaṅkamitvā evamassa vacanīyo – ‘āyasmantānaṃ kho atthato hi sameti, byañjanato nānaṃ. Tadamināpetaṃ āyasmanto jānātha – yathā atthato hi kho sameti, byañjanato nānaṃ. Appamattakaṃ kho panetaṃ yadidaṃ – byañjanaṃ. Māyasmanto appamattake vivādaṃ āpajjitthā’ti. Athāparesaṃ ekatopakkhikānaṃ bhikkhūnaṃ yaṃ bhikkhuṃ suvacataraṃ maññeyyātha so upasaṅkamitvā evamassa vacanīyo – ‘āyasmantānaṃ kho atthato hi sameti, byañjanato nānaṃ. Tadamināpetaṃ āyasmanto jānātha – yathā atthato hi kho sameti, byañjanato nānaṃ. Appamattakaṃ kho panetaṃ yadidaṃ – byañjanaṃ. Māyasmanto appamattake [appamattakehi (sī. pī.)] vivādaṃ āpajjitthā’ti. Iti suggahitaṃ suggahitato dhāretabbaṃ, duggahitaṃ duggahitato dhāretabbaṃ. Suggahitaṃ suggahitato dhāretvā duggahitaṃ duggahitato dhāretvā yo dhammo yo vinayo so bhāsitabbo.

38. “Tatra ce tumhākaṃ evamassa – ‘imesaṃ kho āyasmantānaṃ atthato ceva sameti byañjanato ca sametī’ti, tattha yaṃ bhikkhuṃ suvacataraṃ maññeyyātha so upasaṅkamitvā evamassa vacanīyo – ‘āyasmantānaṃ kho atthato ceva sameti, byañjanato ca sameti. Tadamināpetaṃ āyasmanto jānātha – yathā atthato ceva sameti byañjanato ca sameti. Māyasmanto vivādaṃ āpajjitthā’ti. Athāparesaṃ ekatopakkhikānaṃ bhikkhūnaṃ yaṃ bhikkhuṃ suvacataraṃ maññeyyātha so upasaṅkamitvā evamassa vacanīyo – ‘āyasmantānaṃ kho atthato ceva sameti byañjanato ca sameti. Tadamināpetaṃ āyasmanto jānātha – yathā atthato ceva sameti byañjanato ca sameti. Māyasmanto vivādaṃ āpajjitthā’ti. Iti suggahitaṃ suggahitato dhāretabbaṃ. Suggahitaṃ suggahitato dhāretvā yo dhammo yo vinayo so bhāsitabbo.

39. “Tesañca vo, bhikkhave, samaggānaṃ sammodamānānaṃ avivadamānānaṃ sikkhataṃ siyā aññatarassa bhikkhuno āpatti siyā vītikkamo, tatra, bhikkhave, na codanāya taritabbaṃ [coditabbaṃ (syā. kaṃ. ka.) turitabbaṃ (?)]. Puggalo upaparikkhitabbo – ‘iti mayhañca avihesā bhavissati parassa ca puggalassa anupaghāto, paro hi puggalo akkodhano anupanāhī adaḷhadiṭṭhī suppaṭinissaggī, sakkomi cāhaṃ etaṃ puggalaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetun’ti. Sace, bhikkhave, evamassa, kallaṃ vacanāya.

“Sace pana, bhikkhave, evamassa – ‘mayhaṃ kho avihesā bhavissati parassa ca puggalassa upaghāto, paro hi puggalo kodhano upanāhī adaḷhadiṭṭhī suppaṭinissaggī, sakkomi cāhaṃ etaṃ puggalaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetuṃ. Appamattakaṃ kho panetaṃ yadidaṃ – parassa [yadidaṃ mayhañca vihesā bhavissati parassa ca (ka.)] puggalassa upaghāto. Atha kho etadeva bahutaraṃ – svāhaṃ sakkomi etaṃ puggalaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetun’ti. Sace, bhikkhave, evamassa, kallaṃ vacanāya.

“Sace pana, bhikkhave, evamassa – ‘mayhaṃ kho vihesā bhavissati parassa ca puggalassa anupaghāto. Paro hi puggalo akkodhano anupanāhī daḷhadiṭṭhī duppaṭinissaggī, sakkomi cāhaṃ etaṃ puggalaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetuṃ. Appamattakaṃ kho panetaṃ yadidaṃ – mayhaṃ vihesā [mayhañca vihesā bhavissati parassa ca puggalassa upaghāto (ka.)]. Atha kho etadeva bahutaraṃ – svāhaṃ sakkomi etaṃ puggalaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetun’ti. Sace, bhikkhave, evamassa, kallaṃ vacanāya.

“Sace pana, bhikkhave, evamassa – ‘mayhañca kho vihesā bhavissati parassa ca puggalassa upaghāto. Paro hi puggalo kodhano upanāhī daḷhadiṭṭhī duppaṭinissaggī, sakkomi cāhaṃ etaṃ puggalaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetuṃ. Appamattakaṃ kho panetaṃ yadidaṃ – mayhañca vihesā bhavissati parassa ca puggalassa upaghāto. Atha kho etadeva bahutaraṃ – svāhaṃ sakkomi etaṃ puggalaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetun’ti. Sace, bhikkhave, evamassa, kallaṃ vacanāya.

“Sace pana, bhikkhave, evamassa – ‘mayhañca kho vihesā bhavissati parassa ca puggalassa upaghāto. Paro hi puggalo kodhano upanāhī daḷhadiṭṭhī duppaṭinissaggī, na cāhaṃ sakkomi etaṃ puggalaṃ akusalā vuṭṭhāpetvā kusale patiṭṭhāpetun’ti. Evarūpe, bhikkhave, puggale upekkhā nātimaññitabbā.

40. “Tesañca vo, bhikkhave, samaggānaṃ sammodamānānaṃ avivadamānānaṃ sikkhataṃ aññamaññassa vacīsaṃhāro [vacīsaṅkhāro (sī. pī.)] uppajjeyya diṭṭhipaḷāso [diṭṭhipalāso (sī. ka.)] cetaso āghāto appaccayo anabhiraddhi. Tattha ekatopakkhikānaṃ bhikkhūnaṃ yaṃ bhikkhuṃ suvacataraṃ maññeyyātha so upasaṅkamitvā evamassa vacanīyo – ‘yaṃ no, āvuso, amhākaṃ samaggānaṃ sammodamānānaṃ avivadamānānaṃ sikkhataṃ aññamaññassa vacīsaṃhāro uppanno diṭṭhipaḷāso cetaso āghāto appaccayo anabhiraddhi, taṃ jānamāno samaṇo garaheyyā’ti [samāno (sī. ka.)]. Sammā byākaramāno, bhikkhave, bhikkhu evaṃ byākareyya – ‘yaṃ no, āvuso, amhākaṃ samaggānaṃ sammodamānānaṃ avivadamānānaṃ sikkhataṃ aññamaññassa vacīsaṃhāro uppanno diṭṭhipaḷāso cetaso āghāto appaccayo anabhiraddhi, taṃ jānamāno samaṇo garaheyyāti. Etaṃ panāvuso, dhammaṃ appahāya nibbānaṃ sacchikareyyā’ti. Sammā byākaramāno, bhikkhave, bhikkhu evaṃ byākareyya – ‘etaṃ, āvuso, dhammaṃ appahāya na nibbānaṃ sacchikareyyā’ti.

“Athāparesaṃ ekatopakkhikānaṃ bhikkhūnaṃ yaṃ bhikkhuṃ suvacataraṃ maññeyyātha, so upasaṅkamitvā evamassa vacanīyo – ‘yaṃ no, āvuso, amhākaṃ samaggānaṃ sammodamānānaṃ avivadamānānaṃ sikkhataṃ aññamaññassa vacīsaṃhāro uppanno diṭṭhipaḷāso cetaso āghāto appaccayo anabhiraddhi, taṃ jānamāno samaṇo garaheyyā’ti. Sammā byākaramāno, bhikkhave, bhikkhu evaṃ byākareyya – ‘yaṃ no, āvuso, amhākaṃ samaggānaṃ sammodamānānaṃ avivadamānānaṃ sikkhataṃ aññamaññassa vacīsaṃhāro uppanno diṭṭhipaḷāso cetaso āghāto appaccayo anabhiraddhi taṃ jānamāno samaṇo garaheyyāti. Etaṃ panāvuso, dhammaṃ appahāya nibbānaṃ sacchikareyyā’ti. Sammā byākaramāno, bhikkhave, bhikkhu evaṃ byākareyya – ‘etaṃ kho, āvuso, dhammaṃ appahāya na nibbānaṃ sacchikareyyā’”ti.

“Taṃ ce, bhikkhave, bhikkhuṃ pare evaṃ puccheyyuṃ – ‘āyasmatā no ete bhikkhū akusalā vuṭṭhāpetvā kusale patiṭṭhāpitā’ti? Sammā byākaramāno, bhikkhave, bhikkhu evaṃ byākareyya – ‘idhāhaṃ, āvuso, yena bhagavā tenupasaṅkamiṃ, tassa me bhagavā dhammaṃ desesi, tāhaṃ dhammaṃ sutvā tesaṃ bhikkhūnaṃ abhāsiṃ. Taṃ te bhikkhū dhammaṃ sutvā akusalā vuṭṭhahiṃsu, kusale patiṭṭhahiṃsū’ti. Evaṃ byākaramāno kho, bhikkhave, bhikkhu na ceva attānaṃ ukkaṃseti, na paraṃ vambheti, dhammassa cānudhammaṃ byākaroti, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī”ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Kintisuttaṃ niṭṭhitaṃ tatiyaṃ.

☸---------------------------------------------------------------------

第一〇三 如何经 Kintisuttaṃ

我是这样听说的。

一个时候，世尊住在拘尸那揭罗的巴利哈拉那林。那时，世尊对比丘们说：“比丘们！”那些比丘回答世尊说：“世尊！”世尊说：“比丘们！你们对我有什么看法呢？（你们是否认为：）‘沙门乔达摩是为了衣物而说法，或是为了食物而说法，或是为了卧具而说法，或是为了（未来的）存在或不存在而说法’？”

“世尊！对于世尊，我们并不是这样看待的：‘沙门乔达摩是为了衣物而说法……是为了（未来的）存在或不存在而说法。’”

“比丘们！既然你们对我不是这样看待：‘沙门乔达摩是为了衣物而说法……是为了（未来的）存在或不存在而说法。’那么，比丘们！你们对我究竟是怎样看待的呢？”

“世尊！我们对世尊是这样看待的：‘世尊富有怜悯心，是利益（我们）者；他是出于怜悯而说法的。’”

“比丘们！你们对我确实是这样看待的吗：‘世尊富有怜悯心，是利益（我们）者；他是出于怜悯而说法的’？”

“比丘们！既然如此，对于我通过亲证而教导的法——也就是：四念住、四正勤、四神足、五根、五力、七觉支、八圣道——你们所有人都应当和合、和睦、无诤地学习。比丘们！当你们和合、和睦、无诤地学习时，可能有两位比丘在阿毗达摩（关于法的深入讨论）上产生了不同的说法。如果这时你们这样想：‘这两位尊者的（观点）在意义上不同，在言辞表达上也不同。’那么，你们应该去找你们认为比较容易沟通的那位比丘，对他说：‘尊者们，（你们的观点）在意义上有所不同，在言辞表达上也有所不同。尊者们，你们应该了解这一点——（你们的观点）是如何在意义上不同，在言辞表达上也不同的。尊者们请不要发生争论！’然后，对于另一方的比丘们，你们也应该去找认为比较容易沟通的那位比丘，对他说：‘尊者们，（你们的观点）在意义上有所不同，在言辞表达上也有所不同。尊者们，你们应该了解这一点——（你们的观点）是如何在意义上不同，在言辞表达上也不同的。尊者们请不要发生争论！’这样，对于错误的理解，要认识到它是错误的；对于正确的理解，要认识到它是正确的。认识到错误理解是错误的，认识到正确理解是正确的之后，才应当宣说正法和戒律。

如果这时你们这样想：‘这两位尊者的（观点）在意义上确实不同，但在言辞表达上是一致的。’那么，你们应该去找你们认为比较容易沟通的那位比丘，对他说：‘尊者们，（你们的观点）在意义上确实不同，但在言辞表达上是一致的。尊者们，你们应该了解这一点——（你们的观点）是如何在意义上不同，但在言辞表达上是一致的。尊者们请不要发生争论！’然后，对于另一方的比丘们，你们也应该去找认为比较容易沟通的那位比丘，对他说：‘尊者们，（你们的观点）在意义上确实不同，但在言辞表达上是一致的。尊者们，你们应该了解这一点——（你们的观点）是如何在意义上不同，但在言辞表达上是一致的。尊者们请不要发生争论！’这样，对于错误的理解，要认识到它是错误的；对于正确的理解，要认识到它是正确的。认识到错误理解是错误的，认识到正确理解是正确的之后，才应当宣说正法和戒律。

如果这时你们这样想：‘这两位尊者的（观点）在意义上确实一致，但在言辞表达上有所不同。’那么，你们应该去找你们认为比较容易沟通的那位比丘，对他说：‘尊者们，（你们的观点）在意义上确实一致，但在言辞表达上有所不同。尊者们，你们应该了解这一点——（你们的观点）是如何在意义上一致，但在言辞表达上有所不同。不过，这言辞表达上的差异是小事。尊者们请不要为这小事发生争论！’然后，对于另一方的比丘们，你们也应该去找认为比较容易沟通的那位比丘，对他说：‘尊者们，（你们的观点）在意义上确实一致，但在言辞表达上有所不同。尊者们，你们应该了解这一点——（你们的观点）是如何在意义上一致，但在言辞表达上有所不同。不过，这言辞表达上的差异是小事。尊者们请不要为这小事发生争论！’这样，对于正确的理解，要认识到它是正确的；对于错误的理解，要认识到它是错误的。认识到正确理解是正确的，认识到错误理解是错误的之后，才应当宣说正法和戒律。

如果这时你们这样想：‘这两位尊者的（观点）在意义上一致，在言辞表达上也一致。’那么，你们应该去找你们认为比较容易沟通的那位比丘，对他说：‘尊者们，（你们的观点）在意义上一致，在言辞表达上也一致。尊者们，你们应该了解这一点——（你们的观点）是如何在意义上一致，在言辞表达上也一致的。尊者们请不要发生争论！’然后，对于另一方的比丘们，你们也应该去找认为比较容易沟通的那位比丘，对他说：‘尊者们，（你们的观点）在意义上一致，在言辞表达上也一致。尊者们，你们应该了解这一点——（你们的观点）是如何在意义上一致，在言辞表达上也一致的。尊者们请不要发生争论！’这样，对于正确的理解，要认识到它是正确的。认识到正确理解是正确的之后，才应当宣说正法和戒律。比丘们！当你们和合、和睦、无诤地学习时，可能有某位比丘犯了戒或有过失。比丘们！那时不应急于指责。应当审视那个人：‘这样做，对我自己应该没有伤害，对那个人也不会造成损害；而且，那个人不嗔怒、不记恨、没有固执的错误见解、容易舍弃（过错），我也能够帮助这个人脱离不善法而安住于善法。’比丘们！如果是这样，那么（对他）进行劝告是适当的。

比丘们！如果情况是这样：‘（劝告）对我自己没有伤害，但会对那个人造成损害；不过，那个人虽然易怒、记恨、有固执的错误见解，但还是容易舍弃（过错）的，我也能够帮助这个人脱离不善法而安住于善法。对他人的损害只是小事，而我能帮助他脱离不善、安住于善，这更为重要。’比丘们！如果是这样，那么（对他）进行劝告是适当的。

比丘们！如果情况是这样：‘（劝告）对我自己会有伤害，但对那个人没有损害；那个人不嗔怒、不记恨，（虽然）有固执的错误见解、难以舍弃（过错），但我能够帮助这个人脱离不善法而安住于善法。我自己的损害只是小事，而我能帮助他脱离不善、安住于善，这更为重要。’比丘们！如果是这样，那么（对他）进行劝告是适当的。

比丘们！如果情况是这样：‘（劝告）对我自己会有伤害，对那个人也会造成损害；那个人易怒、记恨、有固执的错误见解、难以舍弃（过错），但我能够帮助这个人脱离不善法而安住于善法。我自己的损害和对他人的损害都只是小事，而我能帮助他脱离不善、安住于善，这更为重要。’比丘们！如果是这样，那么（对他）进行劝告是适当的。

比丘们！如果情况是这样：‘（劝告）对我自己会有伤害，对那个人也会造成损害；那个人易怒、记恨、有固执的错误见解、难以舍弃（过错），而我也不能够帮助这个人脱离不善法、安住于善法。’比丘们！对于这样的人，应当保持舍心，不应轻视他。

比丘们！当你们和合、和睦、无诤地学习时，如果彼此间产生了言语冲突、固执的见解、内心的怨恨、不信任或不喜悦。那么，对于其中一方的比丘们，你们应该去找认为比较容易沟通的那位比丘，对他说：‘道友！我们和合、和睦、无诤地学习时，彼此间产生了言语冲突、固执的见解、内心的怨恨、不信任或不喜悦，知道这种情况的沙门是会加以责备的。’比丘们！正确回答的比丘应该这样回答：‘道友！我们和合……乃至……是会加以责备的。’‘那么，道友！如果不舍弃这种法（指冲突、怨恨等），能够证悟涅槃吗？’比丘们！正确回答的比丘应该这样回答：‘道友！不舍弃这种法，是不能证悟涅槃的。’然后，对于另一方的比丘们，你们也应该去找认为比较容易沟通的那位比丘，对他说：‘道友！我们和合……乃至……是会加以责备的。’比丘们！正确回答的比丘应该这样回答：‘道友！我们和合……乃至……是会加以责备的。’‘那么，道友！如果不舍弃这种法，能够证悟涅槃吗？’比丘们！正确回答的比丘应该这样回答：‘道友！不舍弃这种法，是不能证悟涅槃的。’

比丘们，如果其他人这样问那位（调解的）比丘：‘尊者使这些比丘脱离了不善法而安住于善法吗？’比丘们！正确回答的比丘应该这样回答：‘道友们！我当时去到世尊那里，世尊为我说法，我听闻了法之后，告诉了那些比丘。那些比丘听闻了法之后，就脱离了不善法，安住于善法了。’比丘们！这样回答的比丘，既不自我赞扬，也不贬低他人，他是依据法、随顺法而回答，也不会有任何同道法友的言论或后续言论能对他提出合理的责难。”

世尊说完这番话后，那些比丘心满意足，欢喜地信受了世尊的教导。

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《3》Uparipaṇṇāsapāḷi 后分五十二经篇 (MN 101-152, 1-463)/1. Devadahavagga 天臂品 (MN 101-110, 1-92)”

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【经名】 1.4 Sāmagāmasutta 舍弥村经 (MN 104, 41-54)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Sāmagāmasuttaṃ

41. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sakkesu viharati sāmagāme. Tena kho pana samayena nigaṇṭho nāṭaputto [nāthaputto (sī. pī.)] pāvāyaṃ adhunākālaṅkato [kālakato (sī. syā. kaṃ. pī.)] hoti. Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā [dveḷhakajātā (syā. kaṃ. ka.)] bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti – “na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi. Kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi! Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno. Sahitaṃ me, asahitaṃ te. Purevacanīyaṃ pacchā avaca, pacchāvacanīyaṃ pure avaca. Adhiciṇṇaṃ [aviciṇṇaṃ (sī. pī.)] te viparāvattaṃ. Āropito te vādo. Niggahitosi, cara vādappamokkhāya; nibbeṭhehi vā sace pahosī”ti. Vadhoyeva kho [vadhoyeveko (syā. kaṃ. ka.)] maññe nigaṇṭhesu nāṭaputtiyesu vattati. Yepi nigaṇṭhassa nāṭaputtassa sāvakā gihī odātavasanā tepi nigaṇṭhesu nāṭaputtiyesu nibbinnarūpā [nibbindarūpā (syā. kaṃ. ka.)] virattarūpā paṭivānarūpā yathā taṃ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite bhinnathūpe appaṭisaraṇe.

42. Atha kho cundo samaṇuddeso pāvāyaṃ vassaṃvuṭṭho [vassaṃvuttho (sī. syā. kaṃ. pī.)] yena sāmagāmo yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho cundo samaṇuddeso āyasmantaṃ ānandaṃ etadavoca – “nigaṇṭho, bhante, nāṭaputto pāvāyaṃ adhunākālaṅkato. Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā…pe… bhinnathūpe appaṭisaraṇe”ti. Evaṃ vutte, āyasmā ānando cundaṃ samaṇuddesaṃ etadavoca – “atthi kho idaṃ, āvuso cunda, kathāpābhataṃ bhagavantaṃ dassanāya. Āyāma, āvuso cunda, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā etamatthaṃ bhagavato ārocessāmā”ti. “Evaṃ, bhante”ti kho cundo samaṇuddeso āyasmato ānandassa paccassosi.

Atha kho āyasmā ca ānando cundo ca samaṇuddeso yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – “ayaṃ, bhante, cundo samaṇuddeso evamāha – ‘nigaṇṭho, bhante, nāṭaputto pāvāyaṃ adhunākālaṅkato. Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā…pe… bhinnathūpe appaṭisaraṇe’ti. Tassa mayhaṃ, bhante, evaṃ hoti – ‘māheva bhagavato accayena saṅghe vivādo uppajji; svāssa [so (sī. pī.), svāyaṃ (ka.)] vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānan’”ti.

43. “Taṃ kiṃ maññasi, ānanda, ye vo mayā dhammā abhiññā desitā, seyyathidaṃ – cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo, passasi no tvaṃ, ānanda, imesu dhammesu dvepi bhikkhū nānāvāde”ti? “Ye me, bhante, dhammā bhagavatā abhiññā desitā, seyyathidaṃ – cattāro satipaṭṭhānā cattāro sammappadhānā cattāro iddhipādā pañcindriyāni pañca balāni satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo, nāhaṃ passāmi imesu dhammesu dvepi bhikkhū nānāvāde. Ye ca kho [santi ca kho (syā. kaṃ.), santi ca (ka.)], bhante, puggalā bhagavantaṃ patissayamānarūpā viharanti tepi bhagavato accayena saṅghe vivādaṃ janeyyuṃ ajjhājīve vā adhipātimokkhe vā. Svāssa [sossa (sī. pī.), svāyaṃ (ka.)] vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānan”ti. Appamattako so, ānanda, vivādo yadidaṃ – ajjhājīve vā adhipātimokkhe vā. Magge vā hi, ānanda, paṭipadāya vā saṅghe vivādo uppajjamāno uppajjeyya; svāssa vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ.

44. “Chayimāni, ānanda, vivādamūlāni. Katamāni cha? Idhānanda, bhikkhu kodhano hoti upanāhī. Yo so, ānanda, bhikkhu kodhano hoti upanāhī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Yo so, ānanda, bhikkhu satthari agāravo viharati appatisso, dhamme… saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī hoti, so saṅghe vivādaṃ janeti; yo hoti vivādo bahujanāhitāya bahujanāsukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. Evarūpañce tumhe, ānanda, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha, tatra tumhe, ānanda, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. Evarūpañce tumhe, ānanda, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha. Tatra tumhe, ānanda, tasseva pāpakassa vivādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa vivādamūlassa pahānaṃ hoti, evametassa pāpakassa vivādamūlassa āyatiṃ anavassavo hoti.

45. “Puna caparaṃ, ānanda, bhikkhu makkhī hoti paḷāsī…pe… issukī hoti maccharī…pe… saṭho hoti māyāvī…pe… pāpiccho hoti micchādiṭṭhi [micchādiṭṭhī (syā. kaṃ. pī. ka.)] …pe… sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī. Yo so, ānanda, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Yo so, ānanda, bhikkhu satthari agāravo viharati appatisso, dhamme… saṅghe… sikkhāya na paripūrakārī hoti so saṅghe vivādaṃ janeti; yo hoti vivādo bahujanāhitāya bahujanāsukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. Evarūpañce tumhe, ānanda, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, ānanda, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. Evarūpañce tumhe, ānanda, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha, tatra tumhe, ānanda, tasseva pāpakassa vivādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa vivādamūlassa pahānaṃ hoti, evametassa pāpakassa vivādamūlassa āyatiṃ anavassavo hoti. Imāni kho, ānanda, cha vivādamūlāni.

46. “Cattārimāni, ānanda, adhikaraṇāni. Katamāni cattāri? Vivādādhikaraṇaṃ, anuvādādhikaraṇaṃ, āpattādhikaraṇaṃ, kiccādhikaraṇaṃ – imāni kho, ānanda, cattāri adhikaraṇāni. Satta kho panime, ānanda, adhikaraṇasamathā – uppannuppannānaṃ adhikaraṇānaṃ samathāya vūpasamāya sammukhāvinayo dātabbo, sativinayo dātabbo, amūḷhavinayo dātabbo, paṭiññāya kāretabbaṃ, yebhuyyasikā, tassapāpiyasikā, tiṇavatthārako.

47. “Kathañcānanda, sammukhāvinayo hoti? Idhānanda, bhikkhū vivadanti dhammoti vā adhammoti vā vinayoti vā avinayoti vā. Tehānanda, bhikkhūhi sabbeheva samaggehi sannipatitabbaṃ. Sannipatitvā dhammanetti samanumajjitabbā. Dhammanettiṃ samanumajjitvā yathā tattha sameti tathā taṃ adhikaraṇaṃ vūpasametabbaṃ. Evaṃ kho, ānanda, sammukhāvinayo hoti; evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ – sammukhāvinayena.

48. “Kathañcānanda, yebhuyyasikā hoti? Te ce, ānanda, bhikkhū na sakkonti taṃ adhikaraṇaṃ tasmiṃ āvāse vūpasametuṃ. Tehānanda, bhikkhūhi yasmiṃ āvāse bahutarā bhikkhū so āvāso gantabbo. Tattha sabbeheva samaggehi sannipatitabbaṃ. Sannipatitvā dhammanetti samanumajjitabbā. Dhammanettiṃ samanumajjitvā yathā tattha sameti tathā taṃ adhikaraṇaṃ vūpasametabbaṃ. Evaṃ kho, ānanda, yebhuyyasikā hoti, evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ – yebhuyyasikāya.

49. “Kathañcānanda, sativinayo hoti? Idhānanda, bhikkhū bhikkhuṃ evarūpāya garukāya āpattiyā codenti pārājikena vā pārājikasāmantena vā – ‘saratāyasmā evarūpiṃ [evarūpaṃ (sī. syā. kaṃ. pī.) evarūpāya-iti vuccamānavacanena sameti. vinayenapi saṃsandetabbaṃ] garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti? So evamāha – ‘na kho ahaṃ, āvuso, sarāmi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti. Tassa kho [tassa kho evaṃ (sabbattha)], ānanda, bhikkhuno sativinayo dātabbo. Evaṃ kho, ānanda, sativinayo hoti, evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ – sativinayena.

50. “Kathañcānanda, amūḷhavinayo hoti? Idhānanda, bhikkhū bhikkhuṃ evarūpāya garukāya āpattiyā codenti pārājikena vā pārājikasāmantena vā – ‘saratāyasmā evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti? (So evamāha – ‘na kho ahaṃ, āvuso, sarāmi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti. Tamenaṃ so nibbeṭhentaṃ ativeṭheti – ‘iṅghāyasmā sādhukameva jānāhi yadi sarasi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti.) [( ) etthantare pāṭho cūḷava. 237 natthi tassapāpiyasikāvāreevetena bhavitabbaṃ] So evamāha – ‘ahaṃ kho, āvuso, ummādaṃ pāpuṇiṃ cetaso vipariyāsaṃ. Tena me ummattakena bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ [bhāsitaparikantaṃ (sī. syā. kaṃ. pī.)]. Nāhaṃ taṃ sarāmi. Mūḷhena me etaṃ katan’ti. Tassa kho [tassa kho evaṃ (syā. kaṃ. ka.)], ānanda, bhikkhuno amūḷhavinayo dātabbo. Evaṃ kho, ānanda, amūḷhavinayo hoti, evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ – amūḷhavinayena.

51. “Kathañcānanda, paṭiññātakaraṇaṃ hoti? Idhānanda, bhikkhu codito vā acodito vā āpattiṃ sarati, vivarati uttānīkaroti [uttāniṃ karoti (ka.)]. Tena, ānanda, bhikkhunā vuḍḍhataraṃ bhikkhuṃ [vuḍḍhataro bhikkhu (sī. syā. kaṃ. pī.)] upasaṅkamitvā ekaṃsaṃ cīvaraṃ katvā pāde vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā evamassa vacanīyo – ‘ahaṃ, bhante, itthannāmaṃ āpattiṃ āpanno, taṃ paṭidesemī’ti. So evamāha – ‘passasī’ti? ‘Āma passāmī’ti. ‘Āyatiṃ saṃvareyyāsī’ti. (‘Saṃvarissāmī’ti.) [( ) vinaye natthi] Evaṃ kho, ānanda, paṭiññātakaraṇaṃ hoti, evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ – paṭiññātakaraṇena.

52. “Kathañcānanda, tassapāpiyasikā hoti? Idhānanda, bhikkhu bhikkhuṃ evarūpāya garukāya āpattiyā codeti pārājikena vā pārājikasāmantena vā – ‘saratāyasmā evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti? So evamāha – ‘na kho ahaṃ, āvuso, sarāmi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti. Tamenaṃ so nibbeṭhentaṃ ativeṭheti – ‘iṅghāyasmā sādhukameva jānāhi yadi sarasi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti. So evamāha – ‘na kho ahaṃ, āvuso, sarāmi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā; sarāmi ca kho ahaṃ, āvuso, evarūpiṃ appamattikaṃ āpattiṃ āpajjitā’ti. Tamenaṃ so nibbeṭhentaṃ ativeṭheti – ‘iṅghāyasmā sādhukameva jānāhi yadi sarasi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti? So evamāha – ‘imañhi nāmāhaṃ, āvuso, appamattikaṃ āpattiṃ āpajjitvā apuṭṭho paṭijānissāmi. Kiṃ panāhaṃ evarūpiṃ garukaṃ āpattiṃ āpajjitvā pārājikaṃ vā pārājikasāmantaṃ vā puṭṭho napaṭijānissāmī’ti? So evamāha – ‘imañhi nāma tvaṃ, āvuso, appamattikaṃ āpattiṃ āpajjitvā apuṭṭho napaṭijānissasi, kiṃ pana tvaṃ evarūpiṃ garukaṃ āpattiṃ āpajjitvā pārājikaṃ vā pārājikasāmantaṃ vā puṭṭho [apuṭṭho (syā. kaṃ. ka.)] paṭijānissasi? Iṅghāyasmā sādhukameva jānāhi yadi sarasi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti. So evamāha – ‘sarāmi kho ahaṃ, āvuso, evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā. Davā me etaṃ vuttaṃ, ravā me etaṃ vuttaṃ – nāhaṃ taṃ sarāmi evarūpiṃ garukaṃ āpattiṃ āpajjitā pārājikaṃ vā pārājikasāmantaṃ vā’ti. Evaṃ kho, ānanda, tassapāpiyasikā hoti, evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ – tassapāpiyasikāya.

53. “Kathañcānanda, tiṇavatthārako hoti? Idhānanda, bhikkhūnaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ hoti bhāsitaparikkantaṃ. Tehānanda, bhikkhūhi sabbeheva samaggehi sannipatitabbaṃ. Sannipatitvā ekatopakkhikānaṃ bhikkhūnaṃ byattena [byattatarena (sī. pī. ka.)] bhikkhunā uṭṭhāyāsanā ekaṃsaṃ cīvaraṃ katvā añjaliṃ paṇāmetvā saṅgho ñāpetabbo –

‘Suṇātu me, bhante, saṅgho. Idaṃ amhākaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. Yadi saṅghassa pattakallaṃ, ahaṃ yā ceva imesaṃ āyasmantānaṃ āpatti yā ca attano āpatti, imesañceva āyasmantānaṃ atthāya attano ca atthāya, saṅghamajjhe tiṇavatthārakena deseyyaṃ, ṭhapetvā thullavajjaṃ ṭhapetvā gihipaṭisaṃyuttan’”ti.

“Athāparesaṃ ekatopakkhikānaṃ bhikkhūnaṃ byattena bhikkhunā uṭṭhāyāsanā ekaṃsaṃ cīvaraṃ katvā añjaliṃ paṇāmetvā saṅgho ñāpetabbo –

‘Suṇātu me, bhante, saṅgho. Idaṃ amhākaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahuṃ assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. Yadi saṅghassa pattakallaṃ, ahaṃ yā ceva imesaṃ āyasmantānaṃ āpatti yā ca attano āpatti, imesañceva āyasmantānaṃ atthāya attano ca atthāya, saṅghamajjhe tiṇavatthārakena deseyyaṃ, ṭhapetvā thullavajjaṃ ṭhapetvā gihipaṭisaṃyuttan’”ti.

“Evaṃ kho, ānanda, tiṇavatthārako hoti, evañca panidhekaccānaṃ adhikaraṇānaṃ vūpasamo hoti yadidaṃ – tiṇavatthārakena.

54. “Chayime, ānanda, dhammā sāraṇīyā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattanti. Katame cha? Idhānanda, bhikkhuno mettaṃ kāyakammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

“Puna caparaṃ, ānanda, bhikkhuno mettaṃ vacīkammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

“Puna caparaṃ, ānanda, bhikkhuno mettaṃ manokammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

“Puna caparaṃ, ānanda, bhikkhu – ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi tathārūpehi lābhehi – apaṭivibhattabhogī hoti, sīlavantehi sabrahmacārīhi sādhāraṇabhogī. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

“Puna caparaṃ, ānanda, bhikkhu – yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni tathārūpesu sīlesu – sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

“Puna caparaṃ, ānanda, bhikkhu – yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayā tathārūpāya diṭṭhiyā – diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. Ime kho, ānanda, cha sāraṇīyā dhammā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattanti.

“Ime ce tumhe, ānanda, cha sāraṇīye dhamme samādāya vatteyyātha, passatha no tumhe, ānanda, taṃ vacanapathaṃ aṇuṃ vā thūlaṃ vā yaṃ tumhe nādhivāseyyāthā”ti? “No hetaṃ, bhante”. “Tasmātihānanda, ime cha sāraṇīye dhamme samādāya vattatha. Taṃ vo bhavissati dīgharattaṃ hitāya sukhāyā”ti.

Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.

Sāmagāmasuttaṃ niṭṭhitaṃ catutthaṃ.

☸---------------------------------------------------------------------

第一〇四 舍弥村经 Sāmagāmasuttaṃ

我是这样听说的。

有一个时候，世尊住在释迦国的舍弥村。那时，尼干子在波和城刚刚去世。因为他的去世，尼干派分裂成两派，产生争论、争吵、争执，互相用言语的利刃攻击：“你不知道这个法和律，我知道这个法和律。你怎么会知道这个法和律呢！你是错误地修行，我是正确地修行。我的（说法）是合理的，你的不合理。该先说的你后说，该后说的你先说。你所熟练掌握的（观点）是颠倒的。你的论点已被驳倒。你已被（我）制伏，去游方以寻求（自己）论点的解脱吧；如果能够，就自己解释清楚吧。”尼干子（的教团）简直就像在进行一场屠杀。就连尼干子的在家白衣弟子们，也对尼干子（的教法）感到厌烦、厌恶、反感，如同那被恶说的法与律、被恶宣的（教法），不能导出（解脱）、不能导致寂静、不是由正等觉者所宣说、如同毁坏的塔庙、不能作为皈依处。

那时，沙弥周那在波和城度过雨安居后，前往舍弥村尊者阿难的住处。到了之后，礼敬阿难尊者，在一旁坐下。坐在一旁的沙弥周那对阿难尊者这样说：“尊者！尼干子在波和城刚刚去世。因为他的去世，尼干派分裂成两派，（产生）争论、争吵、争执，互相用尖锐的言语攻击……乃至……如同对待毁坏的塔庙，不能作为皈依处。”听了这话，尊者阿难对沙弥周那说：“贤友周那！这个话题应当带去给世尊看。来，贤友周那！我们到世尊那里去；去了之后，把这件事禀告世尊。”沙弥周那回答尊者阿难说：“是的，尊者！”。

于是，尊者阿难和沙弥周那来到世尊的住处。到了之后，礼敬世尊，在一旁坐下。坐在一旁的尊者阿难对世尊说：“世尊！这位沙弥周那这样说：“尊者！尼干子在波和城刚刚去世……乃至……不能作为皈依处。”世尊！我这样想：“但愿世尊灭度后，僧团中不要生起争论。”那样的争论会导致许多人的不利益、许多人的不快乐，导致众多有情的不幸、不利、痛苦，对天人也是（如此）”。

“阿难！你怎么认为呢？我对你们以亲证（后）宣说的法，即：四念住、四正勤、四神足、五根、五力、七觉支、八圣道。在这些法上，阿难！你认为会有哪两位比丘有不同的说法吗？”“世尊！世尊以亲证（后）宣说的法，即四念住……在这些法上，我看不到有哪两位比丘会有不同的说法。然而，世尊！有些尊崇世尊而住的人；在世尊灭度后，（他们）可能会在关于僧团的基本生活（ajīva）或戒律（pātimokkha）方面产生争论。那样的争论会导致许多人的不利益、许多人的不快乐、导致众多有情的不幸、不利、痛苦，对天人也是（如此）。”“阿难！关于基本生活或戒律的争论是小事。阿难！如果僧团中在道，或行道上生起了争论，那样的争论才会导致许多人的不利益、许多人的不快乐、导致众多有情的不幸、不利、痛苦，对天人也是（如此）。”

“阿难！有这六种争论的根源。是哪六种呢？阿难！这里，有比丘易怒、怀恨。阿难！那易怒、怀恨的比丘，他对导师也不恭敬，住于不尊敬；对法也不恭敬，住于不尊敬；对僧团也不恭敬，住于不尊敬；对学处也不能圆满奉行。阿难！那对导师不恭敬、住于不尊敬，对法……对僧团不恭敬、住于不尊敬，对学处不能圆满奉行的比丘，他在僧团中引起争论；这样的争论会导致许多人的不利益、许多人的不快乐，导致众多有情的不幸、不利、痛苦，对天人也是（如此）。阿难！如果你们在内部或外部，观察到这样的争论根源，那时，阿难！你们就应当努力去断除那邪恶的争论根源。阿难！如果你们在内部或外部，没有观察到这样的争论根源，那时，阿难！你们就应当实践，以使那邪恶的争论根源在未来不再生起。这样，这邪恶的争论根源就被断除；这样，这邪恶的争论根源在未来就不会再生起。

再者，阿难！有比丘隐藏（己过）、恼恨……乃至……嫉妒、吝啬……乃至……虚伪、欺诈……乃至……有恶欲、持邪见……乃至……固执己见、坚持（邪说）、难以舍弃。阿难！那固执己见、坚持（邪说）、难以舍弃的比丘，他对导师也不恭敬，住于不尊敬；对法也不恭敬，住于不尊敬；对僧团也不恭敬，住于不尊敬；对学处也不能圆满奉行。那对导师不恭敬、住于不尊敬，对法……对僧团……对学处不能圆满奉行的比丘，他在僧团中引起争论；这样的争论会导致许多人的不利益、许多人的不快乐，导致众多有情的不幸、不利、痛苦，对天人也是（如此）。阿难！如果你们在内部或外部，观察到这样的争论根源，那时，阿难！你们就应当努力去断除那邪恶的争论根源。阿难！如果你们在内部或外部，没有观察到这样的争论根源，阿难！你们就应当实践，以使那邪恶的争论根源在未来不再生起。这样，这邪恶的争论根源就被断除；这样，这邪恶的争论根源在未来就不会再生起。阿难！这些就是六种争论的根源。

阿难！有这四种争端（adhikaraṇa）。是哪四种呢？诤讼争端（vivādādhikaraṇa）、依据（戒律）的非难争端（anuvādādhikaraṇa）、犯戒争端（āpattādhikaraṇa）、僧团事务争端（kiccādhikaraṇa）。阿难！这些就是四种争端。

阿难！又有这七种平息争端的方法（adhikaraṇasamathā），用于止息、平定已经生起的争端。即：应当给予现前毗奈耶（sammukhāvinaya），忆念毗奈耶（sativinaya），不痴毗奈耶（amūḷhavinaya）。应当根据承认（paṭiññāya）来处理，（依据）多数决定（yebhuyyasikā），对（承认部分后又否认严重部分的）恶性者的处置（tassapāpiyasikā），（以及）如草覆盖地（般不追究）（tiṇavatthāraka）。阿难！什么是现前毗奈耶呢？阿难！这里，有比丘们争论，或说‘这是法’，或说‘这是非法’，或说‘这是律’，或说‘这是非律’。阿难！那些比丘们都应当和合地集会。集会后，应当审视法与律的标准（dhammanetti）。审视了法与律的标准后，应按照（标准所指示的）一致意见，那样来平息那个争端。阿难！像这样就是现前毗奈耶。并且，某些争端就是这样通过现前毗奈耶得以平息的。

阿难！什么是多数决定（yebhuyyasikā）呢？阿难！如果那些比丘们的争端，在他们所在的住处不能平息，那么，阿难！那些比丘们应当到比丘人数更多的住处去。在那里，他们所有人都应当和合地集会。集会后，应当审视法与律的标准，按照（标准所指示的）一致意见，那样来平息那个争端。阿难！像这样就是多数决定。并且，某些争端就是这样通过多数决定得以平息的。

再者，阿难！什么是忆念毗奈耶（sativinaya）呢？阿难！这里，比丘们因为像波罗夷或等同波罗夷那样严重的罪过，指控一位比丘：“尊者！你回忆得起自己犯了像波罗夷或等同波罗夷那样严重的罪过吗？”他这样回答：“贤友们！我不记得自己犯了像波罗夷或等同波罗夷那样严重的罪过。”阿难！对于这样的比丘，就应当给予忆念毗奈耶。阿难！像这样就是忆念毗奈耶。并且，某些争端就是这样通过忆念毗奈耶得以平息的。

再者，阿难！什么是不痴毗奈耶（amūḷhavinaya）呢？阿难！这里，比丘们因为像波罗夷或等同波罗夷那样严重的罪过，指控一位比丘：“尊者！你回忆得起自己犯了像波罗夷或等同波罗夷那样严重的罪过吗？”他这样回答：“贤友们！我不记得自己犯了像波罗夷或等同波罗夷那样严重的罪过。”（指控者）追问他：“尊者！请你好好想想，是否记得自己犯了像波罗夷或等同波罗夷那样严重的罪过？”他回答说：“贤友们！我当时精神失常、心意颠倒，因为精神失常的缘故，我做了很多非沙门所应做、所说的事，我不记得那些事了。我是因为愚痴才做了那些事。”阿难！对于这样的比丘，就应当给予不痴毗奈耶。阿难！像这样就是不痴毗奈耶，并且，某些争端就是这样通过不痴毗奈耶得以平息的。

阿难！其次，什么是根据承认来处理（paṭiññātakaraṇa）呢？阿难！这里，有比丘无论被指控或未被指控，自己回忆起所犯的罪过，将其揭示、坦白。那位比丘应当到比他年长的比丘那里去，偏袒右肩，顶礼（长者）双足，蹲下，合掌，然后应这样说：“尊者！我犯了某个名称的罪过，我现在对此忏悔。”那位长者问：“你看见（自己的过错）了吗？”“我看见了。”“未来要防护（不再犯）吗？”“我应当防护律仪。”阿难！像这样就是根据承认来处理。并且，某些争端就是这样通过根据承认来处理得以平息的。

再者，阿难！什么是对恶性者的处置（tassapāpiyasikā）呢？阿难！这里，比丘们因为像波罗夷或等同波罗夷那样严重的罪过，指控一位比丘：“尊者！你回忆得起自己犯了像波罗夷或等同波罗夷那样严重的罪过吗？”他回答说：“贤友们！我不记得自己犯了像波罗夷或等同波罗夷那样严重的罪过。”（指控者）追问他：“尊者！请你好好想想，是否记得自己犯了像波罗夷或等同波罗夷那样严重的罪过？”他回答说：“贤友们！我不记得自己犯了像波罗夷或等同波罗夷那样严重的罪过。贤友们！我倒是记得自己犯了像这样的轻微罪过。”（指控者）再次追问他：“贤友们！请你好好想想，是否记得自己犯了像波罗夷或等同波罗夷那样严重的罪过？”他回答说：“贤友们！像我犯了这个轻微的罪过，即使没被问到我都会承认，我怎么会对像波罗夷或等同波罗夷那样严重的罪过，被问到时却不承认呢？（指控者）说：“贤友们！像你犯了这个轻微的罪过，没被问到时（尚且）不承认，更何况你犯了像波罗夷或等同波罗夷那样严重的罪过，被问到时（怎么）会承认呢？”“尊者！你是否记得自己犯了像波罗夷或等同波罗夷那样严重的罪过，请好好想想。”他回答说：“贤友们！我确实记得自己犯了像波罗夷或等同波罗夷那样严重的罪过。我说‘我不记得犯了像波罗夷或等同波罗夷那样严重的罪过’，这话是我在开玩笑，是我轻率说的。”阿难！像这样就是对恶性者的处置。并且，某些争端就是这样通过对恶性者的处置得以平息的。

再者，阿难！什么是如草覆盖地（tiṇavatthāraka）呢？阿难！这里，比丘们住于争论、争吵、争执时，多有不如法的、非沙门所应行的言行。阿难！那些比丘们都应当和合地集会。集会之后，由一方比丘众中一位聪慧能干的比丘从座位站起，偏袒右肩，合掌，向僧团作白（ñatti）：“尊者僧团，请听我说。我们这些人住于争论、争吵、争执时，多有不如法的、非沙门所应行的言行。如果时机成熟，那么为了这些尊者们以及我自己的利益，我愿在僧团中，将这些尊者们所犯的罪过以及我自己所犯的罪过，除了重罪（thullavajja）和与在家人相关的罪过之外，以如草覆盖地的方式发露。”然后，由另一方（对立的）比丘众中一位聪慧能干的比丘从座位站起，偏袒右肩，合掌，向僧团作白：“尊者僧团，请听我说。我们这些人住于争论、争吵……除了重罪和与在家人相关的罪过之外。”阿难！像这样就是如草覆盖地，并且，某些争端就是这样通过如草覆盖地得以平息的。

阿难！有这六种可忆念法（sāraṇīyā dhammā），能引生可爱，能引生尊敬，有助于摄受、无诤、和合、趋向于团结。是哪六种呢？阿难！这里，有比丘对同梵行者，无论公开或私下，都展现慈身业（友善的身体行为）。这也是一种可忆念法，能引生可爱，能引生尊敬，有助于摄受、无诤、和合、趋向于团结。再者，阿难！有比丘对同梵行者，无论公开或私下，都展现慈语业（友善的言语行为）。这也是一种可忆念法，能引生可爱……乃至……趋向于团结。再者，阿难！有比丘对同梵行者，无论公开或私下，都展现慈意业（友善的意念行为）。这也是一种可忆念法，能引生可爱……乃至……趋向于团结。再者，阿难！有比丘对于那些如法获得的利养，哪怕只是（放入）钵中的少量（食物），对于这样的利养，他能与有戒行的同梵行者们共同分享受用，绝不私自分开受用。这也是一种可忆念法，能引生可爱……乃至……趋向于团结。再者，阿难！有比丘对于那些无缺损、无瑕疵、无斑点、无污秽、自在、为智者所称赞、不被执取、能导向定境的戒行，在这样的戒行上，他与同梵行者们无论公开或私下，都共同住于戒的平等性中。这也是一种可忆念法，能引生可爱……乃至……趋向于团结。再者，阿难！有比丘对于那神圣的、能导出离、能令实践者正确达到苦尽的正见，在这样的正见上，他与同梵行者们无论公开或私下，都共同住于见的平等性中。这也是一种可忆念法，能引生可爱、能引生尊敬、有助于摄受、无诤、和合、趋向于团结。

阿难！这些就是能引生可爱、能引生尊敬、有助于摄受、无诤、和合、趋向于团结的六种可忆念法。阿难！如果你们受持并实践这六种可忆念法，阿难！你们还能看到有什么或细微或粗显的言语途径是你们所不能忍受的吗？”

“世尊！没有。”“阿难！因此，（你们应当）受持并实践这六种可忆念法，那将为你们带来长久的利益和安乐。”

世尊说完这番话后，尊者阿难心满意足，欢喜地信受世尊所说的话。——

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《3》Uparipaṇṇāsapāḷi 后分五十二经篇 (MN 101-152, 1-463)/1. Devadahavagga 天臂品 (MN 101-110, 1-92)”

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【经名】 1.5 Sunakkhattasutta 善星经 (MN 105, 55-65)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Sunakkhattasuttaṃ

55. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena sambahulehi bhikkhūhi bhagavato santike aññā byākatā hoti – “‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmā”ti. Assosi kho sunakkhatto licchaviputto – “sambahulehi kira bhikkhūhi bhagavato santike aññā byākatā hoti – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmā”ti. Atha kho sunakkhatto licchaviputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sunakkhatto licchaviputto bhagavantaṃ etadavoca – “sutaṃ metaṃ, bhante – ‘sambahulehi kira bhikkhūhi bhagavato santike aññā byākatā – khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmā”ti. “Ye te, bhante, bhikkhū bhagavato santike aññaṃ byākaṃsu – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmā”ti, kacci te, bhante, bhikkhū sammadeva aññaṃ byākaṃsu udāhu santetthekacce bhikkhū adhimānena aññaṃ byākaṃsūti?

56. “Ye te, sunakkhatta, bhikkhū mama santike aññaṃ byākaṃsu – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmā”ti. “Santetthekacce bhikkhū sammadeva aññaṃ byākaṃsu, santi panidhekacce bhikkhū adhimānenapi [adhimānena (?)] aññaṃ byākaṃsu. Tatra, sunakkhatta, ye te bhikkhū sammadeva aññaṃ byākaṃsu tesaṃ taṃ tatheva hoti; ye pana te bhikkhū adhimānena aññaṃ byākaṃsu tatra, sunakkhatta, tathāgatassa evaṃ hoti – ‘dhammaṃ nesaṃ desessan’ti [deseyyanti (pī. ka.)]. Evañcettha, sunakkhatta, tathāgatassa hoti – ‘dhammaṃ nesaṃ desessan’ti. Atha ca panidhekacce moghapurisā pañhaṃ abhisaṅkharitvā abhisaṅkharitvā tathāgataṃ upasaṅkamitvā pucchanti. Tatra, sunakkhatta, yampi tathāgatassa evaṃ hoti – ‘dhammaṃ nesaṃ desessan’ti tassapi hoti aññathattan”ti. “Etassa bhagavā kālo, etassa sugata kālo, yaṃ bhagavā dhammaṃ deseyya. Bhagavato sutvā bhikkhū dhāressantī”ti. “Tena hi, sunakkhatta suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti. “Evaṃ, bhante”ti kho sunakkhatto licchaviputto bhagavato paccassosi. Bhagavā etadavoca –

57. “Pañca kho ime, sunakkhatta, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā – ime kho, sunakkhatta, pañca kāmaguṇā.

58. “Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ idhekacco purisapuggalo lokāmisādhimutto assa. Lokāmisādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṃ bhajati, tena ca vittiṃ āpajjati; āneñjapaṭisaṃyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṃ odahati, na aññā cittaṃ upaṭṭhāpeti [upaṭṭhapeti (sī. syā. kaṃ. pī.)], na ca taṃ purisaṃ bhajati, na ca tena vittiṃ āpajjati. Seyyathāpi, sunakkhatta, puriso sakamhā gāmā vā nigamā vā ciravippavuttho assa. So aññataraṃ purisaṃ passeyya tamhā gāmā vā nigamā vā acirapakkantaṃ. So taṃ purisaṃ tassa gāmassa vā nigamassa vā khematañca subhikkhatañca appābādhatañca puccheyya; tassa so puriso tassa gāmassa vā nigamassa vā khematañca subhikkhatañca appābādhatañca saṃseyya. Taṃ kiṃ maññasi, sunakkhatta, api nu so puriso tassa purisassa sussūseyya, sotaṃ odaheyya, aññā cittaṃ upaṭṭhāpeyya, tañca purisaṃ bhajeyya, tena ca vittiṃ āpajjeyyā”ti? “Evaṃ, bhante”. “Evameva kho, sunakkhatta, ṭhānametaṃ vijjati yaṃ idhekacco purisapuggalo lokāmisādhimutto assa. Lokāmisādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṃ bhajati, tena ca vittiṃ āpajjati; āneñjapaṭisaṃyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṃ odahati, na aññā cittaṃ upaṭṭhāpeti, na ca taṃ purisaṃ bhajati, na ca tena vittiṃ āpajjati. So evamassa veditabbo – ‘āneñjasaṃyojanena hi kho visaṃyutto [āneñjasaṃyojanena hi kho visaṃyutto-iti pāṭho sī. syā. kaṃ. pī. potthakesu natthi, aṭṭhakathāsu pana tabbaṇṇanā dissatiyeva] lokāmisādhimutto purisapuggalo’”ti.

59. “Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ idhekacco purisapuggalo āneñjādhimutto assa. Āneñjādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṃ bhajati, tena ca vittiṃ āpajjati; lokāmisapaṭisaṃyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṃ odahati, na aññā cittaṃ upaṭṭhāpeti, na ca taṃ purisaṃ bhajati, na ca tena vittiṃ āpajjati. Seyyathāpi, sunakkhatta, paṇḍupalāso bandhanā pavutto abhabbo haritattāya; evameva kho, sunakkhatta, āneñjādhimuttassa purisapuggalassa ye lokāmisasaṃyojane se pavutte. So evamassa veditabbo – ‘lokāmisasaṃyojanena hi kho visaṃyutto āneñjādhimutto purisapuggalo’”ti.

60. “Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ idhekacco purisapuggalo ākiñcaññāyatanādhimutto assa. Ākiñcaññāyatanādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṃ bhajati, tena ca vittiṃ āpajjati; āneñjapaṭisaṃyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṃ odahati, na aññā cittaṃ upaṭṭhāpeti, na ca taṃ purisaṃ bhajati, na ca tena vittiṃ āpajjati. Seyyathāpi, sunakkhatta, puthusilā dvedhābhinnā appaṭisandhikā hoti; evameva kho, sunakkhatta, ākiñcaññāyatanādhimuttassa purisapuggalassa ye āneñjasaṃyojane se bhinne. So evamassa veditabbo – ‘āneñjasaṃyojanena hi kho visaṃyutto ākiñcaññāyatanādhimutto purisapuggalo’”ti.

61. “Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ idhekacco purisapuggalo nevasaññānāsaññāyatanādhimutto assa. Nevasaññānāsaññāyatanādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṃ bhajati, tena ca vittiṃ āpajjati; ākiñcaññāyatanapaṭisaṃyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṃ odahati, na aññā cittaṃ upaṭṭhāpeti, na ca taṃ purisaṃ bhajati, na ca tena vittiṃ āpajjati. Seyyathāpi, sunakkhatta, puriso manuññabhojanaṃ bhuttāvī chaḍḍeyya [chaddeyya (?)]. Taṃ kiṃ maññasi, sunakkhatta, api nu tassa purisassa tasmiṃ bhatte [vante (ka. sī.), bhutte (ka. sī. ka.)] puna bhottukamyatā assā”ti? “No hetaṃ, bhante”. “Taṃ kissa hetu”? “Aduñhi, bhante, bhattaṃ [vantaṃ (sī.)] paṭikūlasammatan”ti. “Evameva kho, sunakkhatta, nevasaññānāsaññāyatanādhimuttassa purisapuggalassa ye ākiñcaññāyatanasaṃyojane se vante. So evamassa veditabbo – ‘ākiñcaññāyatanasaṃyojanena hi kho visaṃyutto nevasaññānāsaññāyatanādhimutto purisapuggalo’ti.

62. “Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ idhekacco purisapuggalo sammā nibbānādhimutto assa. Sammā nibbānādhimuttassa kho, sunakkhatta, purisapuggalassa tappatirūpī ceva kathā saṇṭhāti, tadanudhammañca anuvitakketi, anuvicāreti, tañca purisaṃ bhajati, tena ca vittiṃ āpajjati; nevasaññānāsaññāyatanapaṭisaṃyuttāya ca pana kathāya kacchamānāya na sussūsati, na sotaṃ odahati, na aññā cittaṃ upaṭṭhāpeti, na ca taṃ purisaṃ bhajati, na ca tena vittiṃ āpajjati. Seyyathāpi, sunakkhatta, tālo matthakacchinno abhabbo puna viruḷhiyā; evameva kho, sunakkhatta, sammā nibbānādhimuttassa purisapuggalassa ye nevasaññānāsaññāyatanasaṃyojane se ucchinnamūle tālāvatthukate anabhāvaṃkate [anabhāvakate (sī. pī.), anabhāvaṅgate (syā. kaṃ.)] āyatiṃ anuppādadhamme. So evamassa veditabbo – ‘nevasaññānāsaññāyatanasaṃyojanena hi kho visaṃyutto sammā nibbānādhimutto purisapuggalo’”ti.

63. “Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ idhekaccassa bhikkhuno evamassa – ‘taṇhā kho sallaṃ samaṇena vuttaṃ, avijjāvisadoso, chandarāgabyāpādena ruppati. Taṃ me taṇhāsallaṃ pahīnaṃ, apanīto avijjāvisadoso, sammā nibbānādhimuttohamasmī’ti. Evaṃmāni [evaṃmānī (sī. pī. ka.), evamādi (syā. kaṃ.)] assa atathaṃ samānaṃ [atthaṃ samānaṃ (syā. kaṃ. pī.), atthasamānaṃ (sī.)]. So yāni sammā nibbānādhimuttassa asappāyāni tāni anuyuñjeyya; asappāyaṃ cakkhunā rūpadassanaṃ anuyuñjeyya, asappāyaṃ sotena saddaṃ anuyuñjeyya, asappāyaṃ ghānena gandhaṃ anuyuñjeyya, asappāyaṃ jivhāya rasaṃ anuyuñjeyya, asappāyaṃ kāyena phoṭṭhabbaṃ anuyuñjeyya, asappāyaṃ manasā dhammaṃ anuyuñjeyya. Tassa asappāyaṃ cakkhunā rūpadassanaṃ anuyuttassa, asappāyaṃ sotena saddaṃ anuyuttassa, asappāyaṃ ghānena gandhaṃ anuyuttassa, asappāyaṃ jivhāya rasaṃ anuyuttassa, asappāyaṃ kāyena phoṭṭhabbaṃ anuyuttassa, asappāyaṃ manasā dhammaṃ anuyuttassa rāgo cittaṃ anuddhaṃseyya. So rāgānuddhaṃsitena cittena maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ.

“Seyyathāpi, sunakkhatta, puriso sallena viddho assa savisena gāḷhūpalepanena. Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ. Tassa so bhisakko sallakatto satthena vaṇamukhaṃ parikanteyya. Satthena vaṇamukhaṃ parikantitvā esaniyā sallaṃ eseyya. Esaniyā sallaṃ esitvā sallaṃ abbuheyya, apaneyya visadosaṃ saupādisesaṃ. Saupādisesoti [anupādisesoti (sabbattha) ayaṃ hi tathāgatassa visayo] jānamāno so evaṃ vadeyya – ‘ambho purisa, ubbhataṃ kho te sallaṃ, apanīto visadoso saupādiseso [anupādiseso (sabbattha) ayampi tathāgatassa visayo]. Analañca te antarāyāya. Sappāyāni ceva bhojanāni bhuñjeyyāsi, mā te asappāyāni bhojanāni bhuñjato vaṇo assāvī assa. Kālena kālañca vaṇaṃ dhoveyyāsi, kālena kālaṃ vaṇamukhaṃ ālimpeyyāsi, mā te na kālena kālaṃ vaṇaṃ dhovato na kālena kālaṃ vaṇamukhaṃ ālimpato pubbalohitaṃ vaṇamukhaṃ pariyonandhi. Mā ca vātātape cārittaṃ anuyuñji, mā te vātātape cārittaṃ anuyuttassa rajosūkaṃ vaṇamukhaṃ anuddhaṃsesi. Vaṇānurakkhī ca, ambho purisa, vihareyyāsi vaṇasāropī’ti [vaṇassāropīti (ka.) vaṇa + saṃ + ropī = vaṇasāropī-iti padavibhāgo]. Tassa evamassa – ‘ubbhataṃ kho me sallaṃ, apanīto visadoso anupādiseso. Analañca me antarāyāyā’ti. So asappāyāni ceva bhojanāni bhuñjeyya. Tassa asappāyāni bhojanāni bhuñjato vaṇo assāvī assa. Na ca kālena kālaṃ vaṇaṃ dhoveyya, na ca kālena kālaṃ vaṇamukhaṃ ālimpeyya. Tassa na kālena kālaṃ vaṇaṃ dhovato, na kālena kālaṃ vaṇamukhaṃ ālimpato pubbalohitaṃ vaṇamukhaṃ pariyonandheyya. Vātātape ca cārittaṃ anuyuñjeyya. Tassa vātātape cārittaṃ anuyuttassa rajosūkaṃ vaṇamukhaṃ anuddhaṃseyya. Na ca vaṇānurakkhī vihareyya na vaṇasāropī. Tassa imissā ca asappāyakiriyāya, asuci visadoso apanīto saupādiseso tadubhayena vaṇo puthuttaṃ gaccheyya. So puthuttaṃ gatena vaṇena maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ.

“Evameva kho, sunakkhatta, ṭhānametaṃ vijjati yaṃ idhekaccassa bhikkhuno evamassa – ‘taṇhā kho sallaṃ samaṇena vuttaṃ, avijjāvisadoso chandarāgabyāpādena ruppati. Taṃ me taṇhāsallaṃ pahīnaṃ, apanīto avijjāvisadoso, sammā nibbānādhimuttohamasmī’ti. Evaṃmāni assa atathaṃ samānaṃ. So yāni sammā nibbānādhimuttassa asappāyāni tāni anuyuñjeyya, asappāyaṃ cakkhunā rūpadassanaṃ anuyuñjeyya, asappāyaṃ sotena saddaṃ anuyuñjeyya, asappāyaṃ ghānena gandhaṃ anuyuñjeyya, asappāyaṃ jivhāya rasaṃ anuyuñjeyya, asappāyaṃ kāyena phoṭṭhabbaṃ anuyuñjeyya, asappāyaṃ manasā dhammaṃ anuyuñjeyya. Tassa asappāyaṃ cakkhunā rūpadassanaṃ anuyuttassa, asappāyaṃ sotena saddaṃ anuyuttassa, asappāyaṃ ghānena gandhaṃ anuyuttassa, asappāyaṃ jivhāya rasaṃ anuyuttassa, asappāyaṃ kāyena phoṭṭhabbaṃ anuyuttassa, asappāyaṃ manasā dhammaṃ anuyuttassa rāgo cittaṃ anuddhaṃseyya. So rāgānuddhaṃsitena cittena maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ. Maraṇañhetaṃ, sunakkhatta, ariyassa vinaye yo sikkhaṃ paccakkhāya hīnāyāvattati; maraṇamattañhetaṃ, sunakkhatta, dukkhaṃ yaṃ aññataraṃ saṃkiliṭṭhaṃ āpattiṃ āpajjati.

64. “Ṭhānaṃ kho panetaṃ, sunakkhatta, vijjati yaṃ idhekaccassa bhikkhuno evamassa – ‘taṇhā kho sallaṃ samaṇena vuttaṃ, avijjāvisadoso chandarāgabyāpādena ruppati. Taṃ me taṇhāsallaṃ pahīnaṃ, apanīto avijjāvisadoso, sammā nibbānādhimuttohamasmī’ti. Sammā nibbānādhimuttasseva sato so yāni sammā nibbānādhimuttassa asappāyāni tāni nānuyuñjeyya, asappāyaṃ cakkhunā rūpadassanaṃ nānuyuñjeyya, asappāyaṃ sotena saddaṃ nānuyuñjeyya, asappāyaṃ ghānena gandhaṃ nānuyuñjeyya, asappāyaṃ jivhāya rasaṃ nānuyuñjeyya, asappāyaṃ kāyena phoṭṭhabbaṃ nānuyuñjeyya, asappāyaṃ manasā dhammaṃ nānuyuñjeyya. Tassa asappāyaṃ cakkhunā rūpadassanaṃ nānuyuttassa, asappāyaṃ sotena saddaṃ nānuyuttassa, asappāyaṃ ghānena gandhaṃ nānuyuttassa, asappāyaṃ jivhāya rasaṃ nānuyuttassa, asappāyaṃ kāyena phoṭṭhabbaṃ nānuyuttassa, asappāyaṃ manasā dhammaṃ nānuyuttassa rāgo cittaṃ nānuddhaṃseyya. So na rāgānuddhaṃsitena cittena neva maraṇaṃ vā nigaccheyya na maraṇamattaṃ vā dukkhaṃ.

“Seyyathāpi, sunakkhatta, puriso sallena viddho assa savisena gāḷhūpalepanena. Tassa mittāmaccā ñātisālohitā bhisakkaṃ sallakattaṃ upaṭṭhāpeyyuṃ. Tassa so bhisakko sallakatto satthena vaṇamukhaṃ parikanteyya. Satthena vaṇamukhaṃ parikantitvā esaniyā sallaṃ eseyya. Esaniyā sallaṃ esitvā sallaṃ abbuheyya, apaneyya visadosaṃ anupādisesaṃ. Anupādisesoti jānamāno so evaṃ vadeyya – ‘ambho purisa, ubbhataṃ kho te sallaṃ, apanīto visadoso anupādiseso. Analañca te antarāyāya. Sappāyāni ceva bhojanāni bhuñjeyyāsi, mā te asappāyāni bhojanāni bhuñjato vaṇo assāvī assa. Kālena kālañca vaṇaṃ dhoveyyāsi, kālena kālaṃ vaṇamukhaṃ ālimpeyyāsi. Mā te na kālena kālaṃ vaṇaṃ dhovato na kālena kālaṃ vaṇamukhaṃ ālimpato pubbalohitaṃ vaṇamukhaṃ pariyonandhi. Mā ca vātātape cārittaṃ anuyuñji, mā te vātātape cārittaṃ anuyuttassa rajosūkaṃ vaṇamukhaṃ anuddhaṃsesi. Vaṇānurakkhī ca, ambho purisa, vihareyyāsi vaṇasāropī’ti. Tassa evamassa – ‘ubbhataṃ kho me sallaṃ, apanīto visadoso anupādiseso. Analañca me antarāyāyā’ti. So sappāyāni ceva bhojanāni bhuñjeyya. Tassa sappāyāni bhojanāni bhuñjato vaṇo na assāvī assa. Kālena kālañca vaṇaṃ dhoveyya, kālena kālaṃ vaṇamukhaṃ ālimpeyya. Tassa kālena kālaṃ vaṇaṃ dhovato kālena kālaṃ vaṇamukhaṃ ālimpato na pubbalohitaṃ vaṇamukhaṃ pariyonandheyya. Na ca vātātape cārittaṃ anuyuñjeyya. Tassa vātātape cārittaṃ ananuyuttassa rajosūkaṃ vaṇamukhaṃ nānuddhaṃseyya. Vaṇānurakkhī ca vihareyya vaṇasāropī. Tassa imissā ca sappāyakiriyāya asu ca [asuci (sabbattha) socāti tabbaṇṇanā manasikātabbā] visadoso apanīto anupādiseso tadubhayena vaṇo viruheyya. So ruḷhena vaṇena sañchavinā neva maraṇaṃ vā nigaccheyya na maraṇamattaṃ vā dukkhaṃ.

“Evameva kho, sunakkhatta, ṭhānametaṃ vijjati yaṃ idhekaccassa bhikkhuno evamassa – ‘taṇhā kho sallaṃ samaṇena vuttaṃ, avijjāvisadoso chandarāgabyāpādena ruppati. Taṃ me taṇhāsallaṃ pahīnaṃ, apanīto avijjāvisadoso, sammā nibbānādhimuttohamasmī’ti. Sammā nibbānādhimuttasseva sato so yāni sammā nibbānādhimuttassa asappāyāni tāni nānuyuñjeyya, asappāyaṃ cakkhunā rūpadassanaṃ nānuyuñjeyya, asappāyaṃ sotena saddaṃ nānuyuñjeyya, asappāyaṃ ghānena gandhaṃ nānuyuñjeyya, asappāyaṃ jivhāya rasaṃ nānuyuñjeyya, asappāyaṃ kāyena phoṭṭhabbaṃ nānuyuñjeyya, asappāyaṃ manasā dhammaṃ nānuyuñjeyya. Tassa asappāyaṃ cakkhunā rūpadassanaṃ nānuyuttassa, asappāyaṃ sotena saddaṃ nānuyuttassa, asappāyaṃ ghānena gandhaṃ nānuyuttassa, asappāyaṃ jivhāya rasaṃ nānuyuttassa, asappāyaṃ kāyena phoṭṭhabbaṃ nānuyuttassa, asappāyaṃ manasā dhammaṃ nānuyuttassa, rāgo cittaṃ nānuddhaṃseyya. So na rāgānuddhaṃsitena cittena neva maraṇaṃ vā nigaccheyya na maraṇamattaṃ vā dukkhaṃ.

65. “Upamā kho me ayaṃ, sunakkhatta, katā atthassa viññāpanāya. Ayaṃyevettha attho – vaṇoti kho, sunakkhatta, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ; visadosoti kho, sunakkhatta, avijjāyetaṃ adhivacanaṃ; sallanti kho, sunakkhatta, taṇhāyetaṃ adhivacanaṃ; esanīti kho, sunakkhatta, satiyāyetaṃ adhivacanaṃ; satthanti kho, sunakkhatta, ariyāyetaṃ paññāya adhivacanaṃ; bhisakko sallakattoti kho, sunakkhatta, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa.

“So vata, sunakkhatta, bhikkhu chasu phassāyatanesu saṃvutakārī ‘upadhi dukkhassa mūlan’ti – iti viditvā nirupadhi upadhisaṅkhaye vimutto upadhismiṃ vā kāyaṃ upasaṃharissati cittaṃ vā uppādessatīti – netaṃ ṭhānaṃ vijjati. Seyyathāpi, sunakkhatta, āpānīyakaṃso vaṇṇasampanno gandhasampanno rasasampanno; so ca kho visena saṃsaṭṭho. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikūlo. Taṃ kiṃ maññasi, sunakkhatta, api nu so puriso amuṃ āpānīyakaṃsaṃ piveyya yaṃ jaññā – ‘imāhaṃ pivitvā maraṇaṃ vā nigacchāmi maraṇamattaṃ vā dukkhan’”ti? “No hetaṃ, bhante”. “Evameva kho, sunakkhatta, so vata bhikkhu chasu phassāyatanesu saṃvutakārī ‘upadhi dukkhassa mūlan’ti – iti viditvā nirupadhi upadhisaṅkhaye vimutto upadhismiṃ vā kāyaṃ upasaṃharissati cittaṃ vā uppādessatīti – netaṃ ṭhānaṃ vijjati. Seyyathāpi, sunakkhatta, āsīviso [āsiviso (ka.)] ghoraviso. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikūlo. Taṃ kiṃ maññasi, sunakkhatta, api nu so puriso amussa āsīvisassa ghoravisassa hatthaṃ vā aṅguṭṭhaṃ vā dajjā [yuñjeyya (ka.)] yaṃ jaññā – ‘imināhaṃ daṭṭho maraṇaṃ vā nigacchāmi maraṇamattaṃ vā dukkhan’”ti? “No hetaṃ, bhante”. “Evameva kho, sunakkhatta, so vata bhikkhu chasu phassāyatanesu saṃvutakārī ‘upadhi dukkhassa mūlan’ti – iti viditvā nirupadhi upadhisaṅkhaye vimutto upadhismiṃ vā kāyaṃ upasaṃharissati cittaṃ vā uppādessatīti – netaṃ ṭhānaṃ vijjatī”ti.

Idamavoca bhagavā. Attamano sunakkhatto licchaviputto bhagavato bhāsitaṃ abhinandīti.

Sunakkhattasuttaṃ niṭṭhitaṃ pañcamaṃ.

☸---------------------------------------------------------------------

第一〇五 善星经 Sunakkhattasuttaṃ

我是这样听说的。

有一个时候，世尊住在毗舍离城大林的重阁讲堂。那时，众多比丘在世尊面前，宣告他们所证得的：“（我们）了知：“生死已尽，梵行已立，所作已办，不受后有。””离车族人善星听说了这件事：“据说众多比丘在世尊面前……乃至……了知不再来到这个存在状态。”于是，善星来到世尊的住处。到了之后，礼敬世尊，在一旁坐下。坐在一旁的善星对世尊说：“世尊！我听说了这件事：“据说众多比丘在世尊面前……乃至……了知不再来到这个存在状态。”世尊！那些在世尊面前宣告所证的比丘们——“（我们）了知：生死已尽，梵行已立，所作已办，不受后有。”——世尊！那些比丘所宣告的是否是真正正确的证悟呢？或者其中有些比丘是基于增上慢（adhimāna，未证谓证）而宣告证悟的呢？”

“善星！那些在我面前宣告证悟的比丘们——“（我们）了知：生死已尽……乃至……不再来到这个存在状态”——他们之中，确实有些比丘是真正正确地宣告了证悟，但也有些比丘是基于增上慢而宣告证悟的。善星！其中，那些真正正确宣告证悟的比丘，他们的情况就是那样（真实的）；至于那些基于增上慢宣告证悟的比丘，善星！如来对他们会这样想：“我应当为他们说法。”善星！如来确实是这样想的：“我应当为他们说法。”然而，这里有些愚人，构思了又构思问题，然后来到如来这里提问。那时，善星！即使如来（原本）这样想：“我应当为他们说法”，（这想法）也会有所改变。”

“世尊！现在正是时候。善逝！现在正是时候。愿世尊说法，比丘们听闻之后将会受持。”

“善星！既然如此，你仔细听，好好放在心上，我将要说了。”

“是的，世尊！”，离车子善星回答了世尊。

世尊这样说道：“善星！有这五种感官欲乐（kāmaguṇa）。是哪五种呢？通过眼识知的色（视觉对象），是可爱的、可喜的、可悦的、悦意的、与欲乐相关联的、能引生染着的；通过耳识知的声……乃至……通过鼻识知的香……通过舌识知的味……通过身识知的触（触觉对象），是可爱的、可喜的、可悦的、悦意的、与欲乐相关联的、能引生染着的。善星！这些就是五种感官欲乐。

善星！可能有这样的情形：这里某个人，他一心向往世间的物质（lokāmisa，即五欲）。善星！对于一心向往世间物质的人，（只有）与此相应的谈话才能建立起来，他会随顺（这些话题）思考、审察，他会亲近说这些话的人，并因此感到满足。然而，当谈论到与不动（āneñja，指第四禅及以上）相关的（话题）时，他就不想听，不侧耳倾听，不用心去了知，也不亲近说这些话的人，不因此感到满足。善星！譬如，有个人长期远离自己的村庄或市镇，他遇见了另一个刚从那个村庄或市镇离开不久的人。他向那人询问那个村庄或市镇是否安稳、丰饶、无疾？那人向他诉说那个村庄或市镇的安稳、丰饶、无疾。善星！你认为怎样？那个人会不会想听、侧耳倾听、用心去了知、亲近说话的人，并因此感到满足呢？”

“是的，世尊。”

“同样地，善星！可能有这样的情形：这里某个人一心向往世间的物质。善星！对于一心向往世间物质的人，（只有）与此相应的谈话才能建立起来……乃至……不因此感到满足。对于这样的人，应当这样了知：‘此人被认为是一个脱离了不动结缚、而一心向往世间物质的人。’

善星！又可能有这样的情形：这里某个人，他一心向往不动（境界）。善星！对于一心向往不动的人，（只有）与此相应的谈话才能建立起来。他会随顺（这些话题）思考、审察，他会亲近说这些话的人，并因此感到满足。然而，当谈论到与世间物质相关的（话题）时，他就不想听，不侧耳倾听，不用心去了知，也不亲近说这些话的人，不因此感到满足。善星！譬如，一片枯黄的叶子从叶柄脱落后，不可能再变绿了；同样地，善星！对于一心向往不动的人，那些与世间物质相关的结缚已经脱落了。对于这样的人，应当这样了知：‘（此人）脱离了世间物质的结缚，是一心向往不动的人。’

善星！又可能有这样的情形：这里某个人，他一心向往无所有处（ākiñcaññāyatana）。善星！对于一心向往无所有处的人，（只有）与此相应的谈话才能建立起来，他会随顺（这些话题）思考、审察，他会亲近说这些话的人，并因此感到满足。然而，当谈论到与不动相关的（话题）时，他就不想听，不侧耳倾听，不用心去了知，也不亲近说这些话的人，不因此感到满足。善星！譬如，一块巨石被分成两半后，不可能再重新接合。善星！同样地，对于一心向往无所有处的人，那些与不动相关的结缚已经被破除了。对于这样的人，应当这样了知：‘（此人）脱离了不动的结缚，是一心向往无所有处的人。’

善星！又可能有这样的情形：这里某个人，他一心向往非想非非想处（nevasaññānāsaññāyatana）。善星！对于一心向往非想非非想处的人，（只有）与此相应的谈话才能建立起来，他会随顺（这些话题）思考、审察，他会亲近说这些话的人，并因此感到满足。然而，当谈论到与无所有处相关的（话题）时，他就不想听，不侧耳倾听，不用心去了知，也不亲近说这些话的人，不因此感到满足。善星！譬如，一个人吃完可口的食物后，把它吐了出来。善星！你认为怎样？那个人对那（吐出来的）食物还会想再吃吗？”

“世尊！不会的。为什么呢？世尊！因为那（吐出来的）食物被认为是令人厌恶的。”

“善星！同样地，对于一心向往非想非非想处的人，那些与无所有处相关的结缚已经被他吐出（舍弃）了。对于这样的人，应当这样了知：‘（此人）脱离了无所有处的结缚，是一心向往非想非非想处的人。’

善星！又可能有这样的情形：这里某个人，他一心向往正涅槃（sammā nibbāna）。善星！对于一心向往正涅槃的人，（只有）与此相应的谈话才能建立起来，他会随顺（这些话题）思考、审察，他会亲近说这些话的人，并因此感到满足。然而，当谈论到与非想非非想处相关的（话题）时，他就不想听，不侧耳倾听，不用心去了知，也不亲近说这些话的人，不因此感到满足。善星！譬如，一棵被从顶端砍断的多罗树，不可能再重新生长了。善星！同样地，对于一心向往正涅槃的人，那些与非想非非想处相关的结缚，已经被连根拔除，如同变成多罗树桩一样，使其不再存在（anabhāvaṃkata），在未来成为不生之法。对于这样的人，应当这样了知：‘（此人）脱离了非想非非想处的结缚，是一心向往正涅槃的人。’

善星！可能有这样的情形：这里某个比丘这样想：‘沙门（佛陀）曾说，渴爱（taṇhā）是箭，无明（avijjā）是毒害，（众生）因欲、贪、嗔而受苦。我的这支渴爱之箭已被舍弃，无明的毒害已被去除，我是一心向往正涅槃的。’他这样想着，但实际上并非如此（atathaṃ samānaṃ），于是生起慢心。他虽然（自认为）一心向往正涅槃，却会去从事那些对于真正向往涅槃者不适宜（asappāya）的事情——他不适宜地用眼睛追求观看色，不适宜地用耳朵追求听闻声，不适宜地用鼻子追求嗅闻香，不适宜地用舌头追求品尝味，不适宜地用身体追求接触触，不适宜地用意追求了知法。当他不适宜地用眼观看色……乃至……不适宜地用意了知法时，贪欲（rāga）就会扰乱他的心。他由于心被贪欲扰乱，将会遭遇死亡，或者遭受如同死亡一般的痛苦。

善星！譬如，有个人被涂有剧毒、毒性猛烈的箭射中了。他的朋友、同事、亲戚、族人，为他请来了外科医生。那位外科医生用刀切开伤口，切开伤口后，用探针探寻箭镞，探寻到箭镞后，拔出箭镞，清除毒素，但（医生）知道毒素还有残留（saupādisesa）。（尽管如此）他却这样说：‘喂，朋友！你的箭已经拔出来了，毒素已经清除了，没有残留了。对你不会有危险了。你要吃适宜的食物，不要吃不适宜的食物，免得吃了不适宜的食物让伤口化脓。要按时清洗伤口，按时给伤口敷药。不要因为没有按时清洗伤口、没有按时敷药，而让脓血覆盖了伤口。不要在风吹日晒下活动，免得你在风吹日晒下活动时，尘土污染了伤口。喂，朋友！你要好好守护伤口，让伤口愈合啊！’那个人听后（错误地）这样想：‘我的箭已经拔出来了，毒素已经清除了，没有残留了。对我不会有危险了。’于是他就吃不适宜的食物。因为他吃不适宜的食物，伤口就化脓了。他没有按时清洗伤口，没有按时给伤口敷药。因为他没有按时清洗伤口、没有按时敷药，脓血就覆盖了伤口。他还在风吹日晒下活动。因为他在风吹日晒下活动，尘土就污染了伤口。他也没有好好守护伤口，没有让伤口愈合。由于他这些不适宜的行为，加上（原本就）未清除干净而有残留的不洁毒素，这两者结合，导致伤口恶化蔓延。他因为伤口恶化蔓延，将会遭遇死亡，或者遭受如同死亡一般的痛苦。同样地，善星！可能有这样的情形：这里某个比丘这样想：‘沙门曾说，渴爱是箭，无明是毒害，由欲、贪、嗔而受苦。我的这支渴爱之箭已被舍弃，无明的毒害已被去除，我是一心向往正涅槃的。’他这样想着，但实际上并非如此。他虽然（自认为）一心向往正涅槃，却会去从事那些对于真正向往涅槃者不适宜的事情——他不适宜地用眼睛追求观看色……乃至……不适宜地用意了知法。当他不适宜地用眼观看色……乃至……不适宜地用意了知法时，贪欲就会扰乱他的心。他由于心被贪欲扰乱，将会遭遇死亡，或者遭受如同死亡一般的痛苦。善星！在圣者的律中，舍弃学处而还俗，其即为死。善星！又或者犯了不清净的罪过者，其为如同死亡一般的痛苦。

善星！又可能有这样的情形：这里某个比丘这样想：‘沙门曾说，渴爱是箭，（有）若无明的毒害，由欲、贪、嗔而受苦。我已舍离此渴爱之箭……乃至……倾心于正涅槃。’他确实是一心向往正涅槃时，他不会去从事那些对于真正向往涅槃者不适宜的事情——他不不适宜地用眼睛追求观看色……乃至……不以耳追求声闻……乃至……不以鼻追求诸香……乃至……不以舌追求诸味……乃至……不以身追求所触、对不适宜之事不以意追求诸法。当他不不适宜地用眼观看色……乃至……对不适宜之事不以意追求诸法时，则贪欲不能扰乱其心，他由于心未受贪欲扰乱，既不受死或等于死之苦。善星！譬如被涂有剧毒、毒性猛烈的箭射中的人，他的朋友、同事、亲戚、族人，为他请来了外科医生。那位外科医生用刀切开伤口，切开伤口后，用探针探寻箭镞，用探针探得箭镞后，拔出箭镞，清除毒素，并且知道毒素已经完全清除，没有残留（anupādisesa）。他这样说：‘喂，朋友！你的箭已经拔出来了，毒素已经清除了，没有残留了。对你不会有危险了。你要吃适宜的食物，不要吃不适宜的食物，（以免）使其伤口化脓。要按时清洗伤口，按时给伤口敷药。按时清洗伤处，按时于伤口涂油，不要让脓血覆盖了伤口。不要在风热中活动，你不要在风热中活动，以免尘埃有害伤口。贤者！要对伤口加以保护，即是令伤口治愈。’那人自忖：‘我的箭已拔出，毒害已清除无余，它对我不会造成障碍。’他吃适宜的食物，使伤口不化脓，按时清洗伤处，按时在伤口涂油。按时清洗伤处、按时在伤口涂油，使脓血不覆盖伤口。不在风热中活动，不在风热中活动，则不使尘埃有害于伤口。对伤口加以保护，即是令伤口治愈。由于这些适宜的行为，加上那不净的毒害确实已被清除无余，依此两者，伤口得以痊愈。他因伤口痊愈、皮肤完好，既不受死或等于死之苦。善星！同样地，而其比丘，作如下思惟：‘渴爱为箭，有若无明之毒害……他倾心于正涅槃时，以倾心于正涅槃，不行不适宜之事——对不适宜之事以眼不追求色见……乃至……以耳不追求声闻……乃至……以鼻不追求诸香……乃至以舌不追求诸味……乃至……以身不追求所触、对不适宜之事……乃至……对不适宜之事，以意不追求诸法时，贪欲不能扰乱其心，他由于心不被贪欲扰乱，既不受死或等于死之苦。善星！我作这个譬喻，是为了说明义理。这里的真实义理是这样的——善星！‘伤口’，这是指六内处（眼耳鼻舌身意）的代称；‘毒害’，善星！这是指无明的代称；‘箭’，善星！这是指渴爱的代称；‘探针’，善星！这是指正念（sati）的代称；‘刀’，善星！这是指圣慧（paññā）的代称；‘外科医生’，善星！这是指如来、应供、正等觉者的代称。善星！那位在六触处（phassāyatana）实行防护的比丘，了知‘执取（upadhi）是苦的根源’，从而无所执取，于执取的灭尽中获得解脱——（这样的比丘）还会将身心投入于执取之中，或生起（执取之）心吗？——这是不可能发生的。善星！譬如有一个铜杯，装入颜色、香气、味道都很好的饮料，但却掺杂了毒品。这时，来了一个想活命、不想死、想求安乐、厌恶痛苦的人。善星！你认为怎样？那个人明知：‘我若饮此，则会受死或等于死之苦。’他仍会饮此铜杯中之饮料吗？”

“世尊！不会的。”

“同样地，善星！那位在六触处实行防护的比丘，了知‘执取乃苦之根源也。’知此为无依、于执取的灭尽中获得解脱，（他）还会将身心投入于执取之中，或生起（执取之）心吗？——这是不可能发生的。善星！譬如有一条剧毒之蛇。这时，来了一个想活命、不想死、想求安乐、厌恶痛苦的人。善星！你认为怎样？那个人明知：‘我若被此剧毒之蛇咬伤，则必受死或等于死之苦。’他仍会将手或手指伸向那条剧毒之蛇吗？”

“世尊！不会的。”

“善星！同样地，那位在六触处实行防护的比丘，了知‘执取乃苦之根本。’知此为无依。于执取的灭尽中获得解脱。（他）还会将身心投入于执取之中，或生起（执取之）心吗？——这是不可能发生的。”

世尊说完这番话后，离车子善星心满意足，欢喜地信受世尊所说的话。

☸.....................................................................

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2566.6.9 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《3》Uparipaṇṇāsapāḷi 后分五十二经篇 (MN 101-152, 1-463)/1. Devadahavagga 天臂品 (MN 101-110, 1-92)”

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【经名】 1.6 Āneñjasappāyasutta 不动利益经 (MN 106, 66-73)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Āneñjasappāyasuttaṃ

不动利益经

不动利益经【目录】(Contents)

不动利益经 Āneñjasappāyasutta (MN 106, 66-73) [1~8]

第一品 ✫ 说法缘起 (MN 106, 66) [1]

第一章 ✩ 欲是魔食 [1]

第二章 ✩ 障碍佛子 [1]

第二品 ✫ 三种道迹 (MN 106, 66-72) [1~7]

第一章 ✩ 不动禅定之道迹 (MN 106, 66-67) [1~2]

第一节 ❦ 无量心解脱 [1]

第二节 ❦ 无相心解脱 (MN 106, 67) [2]

第三节 ❦ 空心解脱 [2]

第二章 ✩ 无所有处之道迹 (MN 106, 68-70) [3~5]

第一节 ❦ 无愿三昧 (MN 106, 68) [3]

第二节 ❦ 空三昧 (MN 106, 69) [4]

第三节 ❦ 无相三昧 (MN 106, 70) [5]

第三章 ✩ 非非想处之道迹 (MN 106, 70-72) [5~7]

第一节 ❦ 非非想处 [5]

第二节 ❦ 阿难疑问 (MN 106, 71) [6]

第三节 ❦ 最胜取着 [6]

第四节 ❦ 无取涅槃 (MN 106, 72) [7]

第三品 ✫ 结语 (MN 106, 73) [8]

第一章 ✩ 度脱暴流 [8]

第二章 ✩ 圣解脱 [8]

第三章 ✩ 世尊总结 [8]

༺ ⎈ ༻

不动利益经 Āneñjasappāyasutta (MN 106, 66-73) [1~8]

☆ 适切（ Sappāya ） ➾

适当的、有益的、随顺的、健康的。

☆ 不动行 ➾

也叫做：不动法，是相对于：造作福行、非福行而说。

不动行又分为：有为法的不动禅定和无为法二种情况。

☆ 不动禅定 ➾

狭义是指：四无色禅，广义是指：色界以上的四禅八定。

不动禅定包括：有漏的禅定和四果圣者不动禅定的不同。

☆ 三种不动行道迹 ➾

① 不动禅定之道迹（三心解脱）；

② 无所有处之道迹（无为三昧）；

③ 非非想处之道迹（无取涅槃）。

☆ 不动禅定之道迹 ➾

① 无量心解脱（色界禅及无色禅）；

② 无相心解脱（无色禅）；

③ 空心解脱（无色禅）。

☆ 无所有处之道迹 ➾

无漏定，也叫：无为三昧、三解脱门；

有漏定，也叫：三三昧。

① 无愿三昧（内观：苦法性而证入）；

② 空三昧（内观：无我法性而证入）；

③ 无相三昧（内观：无常法性而证入）。

☆ 非非想处之道迹 ➾

① 最胜之取着；

② 无取般涅槃。

☆ 圣解脱（厌患离贪） ➾

① 不动转；② 无取着；③ 正解脱。

☆ 度脱暴流（漏尽） ➾

① 离欲界（现在、未来）；

② 离爱想（现在、未来）；

③ 离色界（现在、未来）；

④ 离色想（现在、未来）；

⑤ 离非非想；

⑥ 离不动想；

⑦ 离无所有处想；

⑧ 离身见；

⑨ 离我见。

第一品 ✫ 说法缘起 (MN 106, 66) [1]

﹝第一卷 ➲﹞ 66. Evaṃ me sutaṃ –

如是我闻。

ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo.

一时，世尊住在俱卢国一个名叫调牛聚落的俱卢族市镇。

Tatra kho bhagavā bhikkhū āmantesi –

在那里，世尊召唤各位比丘：

“bhikkhavo”ti.

“比丘们！”

“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.

那些比丘回答世尊说：

“世尊！”

第一章 ✩ 欲是魔食 [1]

Bhagavā etadavoca –

世尊这样说道：

“aniccā, bhikkhave, kāmā tucchā musā mosadhammā.

“比丘们！欲望是无常的、空虚的、虚假的、具有欺骗性的法。

Māyākatame taṃ, bhikkhave, bālalāpanaṃ.

比丘们！这就像魔术师对愚人的欺骗性言语。

Ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā;

无论是现世的欲望，还是来世的欲望；

yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā –

无论是现世的欲想，还是来世的欲想；

ubhayametaṃ māradheyyaṃ, mārassesa [mārasseva (ka.)] visayo,

这两者都是魔的领域，是魔的境界，

mārassesa nivāpo, mārassesa gocaro.

是魔的诱饵，是魔的食粮。

第二章 ✩ 障碍佛子 [1]

Etthete pāpakā akusalā mānasā abhijjhāpi byāpādāpi sārambhāpi saṃvattanti.

在这些（欲望和欲想）中，邪恶的不善念头——贪欲、嗔恚、争斗——就会生起并导致轮回。

Teva ariyasāvakassa idhamanusikkhato antarāyāya sambhavanti.

这些对于在此（法中）修学的圣弟子会造成障碍。

第二品 ✫ 三种道迹 (MN 106, 66-72) [1~7]

第一章 ✩ 不动禅定之道迹 (MN 106, 66-67) [1~2]

第一节 ❦ 无量心解脱 [1]

Tatra, bhikkhave, ariyasāvako iti paṭisañcikkhati –

在此，比丘们！圣弟子这样思维：

‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā;

‘无论是现世的欲望，还是来世的欲望；

yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā –

无论是现世的欲想，还是来世的欲想；

ubhayametaṃ māradheyyaṃ, mārassesa visayo,

这两者都是魔的领域，是魔的境界，

mārassesa nivāpo, mārassesa gocaro.

是魔的诱饵，是魔的食粮。

Etthete pāpakā akusalā mānasā abhijjhāpi byāpādāpi sārambhāpi saṃvattanti,

在这些（欲望和欲想）中，邪恶的不善念头——贪欲、嗔恚、争斗——就会生起并导致轮回。

teva ariyasāvakassa idhamanusikkhato antarāyāya sambhavanti.

这些对于在此（法中）修学的圣弟子会造成障碍。

Yaṃnūnāhaṃ vipulena mahaggatena cetasā vihareyyaṃ abhibhuyya lokaṃ adhiṭṭhāya manasā.

我何不住于以广大、无量之心，意念上胜伏世间呢？

Vipulena hi me mahaggatena cetasā viharato abhibhuyya lokaṃ adhiṭṭhāya manasā

确实！当我住于以广大、无量之心，意念上胜伏世间时，

ye pāpakā akusalā mānasā abhijjhāpi byāpādāpi sārambhāpi te na bhavissanti.

那些邪恶的不善念头——贪欲、嗔恚、争斗——都不会存在。

Tesaṃ pahānā aparittañca me cittaṃ bhavissati appamāṇaṃ subhāvitan’ti.

由于断除了这些，我的心将变得（不再狭小）宽广、无量、善修习。’

Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati.

对于这样修行、常常如此安住的他，其心在（六）处（的目标）上得以清净。

Sampasāde sati etarahi vā āneñjaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā.

当心清净时，他或者在当下证入不动（定），或者依智慧而胜解，（此状态可维持）直到身坏命终之后。

Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa āneñjūpagaṃ.

有这样的可能：他的识在轮回中会趋向于生到不动（禅定）之处。

Ayaṃ, bhikkhave, paṭhamā āneñjasappāyā paṭipadā akkhāyati”.

比丘们！这被称为第一条有益于不动（禅定）的修行道路，但（三漏）尚未灭尽。

第二节 ❦ 无相心解脱 (MN 106, 67) [2]

﹝第二卷 ➲﹞ 67. “Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati –

再者，比丘们！圣弟子这样思维：

‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā;

‘无论是现世的欲望，还是来世的欲望；

yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā;

无论是现世的欲想，还是来世的欲想；

yaṃ kiñci rūpaṃ (sabbaṃ rūpaṃ) [( ) natthi sī. pī. potthakesu] cattāri ca mahābhūtāni, catunnañca mahābhūtānaṃ upādāyarūpan’ti.

以及任何色（一切色）法，都是四大元素以及由执取四大元素所构成的色。’

Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati.

对于这样修行、常常如此安住的他，其心在（六）处（的目标）上得以清净。

Sampasāde sati etarahi vā āneñjaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā.

当心清净时，他或者在当下证入不动（定），或者依智慧而胜解，（此状态可维持）直到身坏命终之后。

Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa āneñjūpagaṃ.

有这样的可能：他的识在轮回中会趋向于生到不动（禅定）之处。

Ayaṃ, bhikkhave, dutiyā āneñjasappāyā paṭipadā akkhāyati.

比丘们！这被称为第二条有益于不动（禅定）的修行道路，但（三漏）尚未灭尽。

第三节 ❦ 空心解脱 [2]

“Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati –

再者，比丘们！圣弟子这样思维：

‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā;

‘无论是现世的欲望，还是来世的欲望；

yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā;

无论是现世的欲想，还是来世的欲想；

ye ca diṭṭhadhammikā rūpā, ye ca samparāyikā rūpā;

无论是现世的色法，还是来世的色法；

yā ca diṭṭhadhammikā rūpasaññā, yā ca samparāyikā rūpasaññā – ubhayametaṃ aniccaṃ.

无论是现世的色想，还是来世的色想——这两者都是无常的！

Yadaniccaṃ taṃ nālaṃ abhinandituṃ, nālaṃ abhivadituṃ, nālaṃ ajjhositun’ti.

凡是无常的，都不值得喜爱，不值得欢迎，不值得执着。’

Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati.

对于这样修行、常常如此安住的他，其心在（六）处（的目标）上得以清净。

Sampasāde sati etarahi vā āneñjaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā.

当心清净时，他或者在当下证入不动（定），或者依智慧而胜解，（此状态可维持）直到身坏命终之后。

Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa āneñjūpagaṃ.

有这样的可能：他的识在轮回中会趋向于生到不动（禅定）之处。

Ayaṃ, bhikkhave, tatiyā āneñjasappāyā paṭipadā akkhāyati.

比丘们！这被称为第三条有益于不动（禅定）的修行道路，但（三漏）尚未灭尽。

第二章 ✩ 无所有处之道迹 (MN 106, 68-70) [3~5]

第一节 ❦ 无愿三昧 (MN 106, 68) [3]

﹝第三卷 ➲﹞ 68. “Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati –

再者，比丘们！圣弟子这样思维：

‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā;

‘无论是现世的欲望，还是来世的欲望；

yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā;

无论是现世的欲想，还是来世的欲想；

ye ca diṭṭhadhammikā rūpā, ye ca samparāyikā rūpā;

无论是现世的色法，还是来世的色法；

yā ca diṭṭhadhammikā rūpasaññā, yā ca samparāyikā rūpasaññā;

无论是现世的色想，还是来世的色想；

yā ca āneñjasaññā – sabbā saññā.

以及不动想——所有这些都是想（perception/cognition）！

Yatthetā aparisesā nirujjhanti etaṃ santaṃ etaṃ paṇītaṃ –

当这些想无余灭尽之处，那是寂静的，那是殊胜的：

yadidaṃ ākiñcaññāyatanan’ti.

也就是无所有处。’

Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati.

对于这样修行、常常如此安住的他，其心在（六）处（的目标）上得以清净。

Sampasāde sati etarahi vā ākiñcaññāyatanaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā.

当心清净时，他或者在当下证入无所有处，或者依智慧而胜解，（此状态可维持）直到身坏命终之后。

Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa ākiñcaññāyatanūpagaṃ.

有这样的可能：他的识在轮回中会趋向于生到无所有处（禅定）之处。

Ayaṃ, bhikkhave, paṭhamā ākiñcaññāyatanasappāyā paṭipadā akkhāyati.

比丘们！这被称为第一条有益于无所有处的修行道路，但（三漏）尚未灭尽。

第二节 ❦ 空三昧 (MN 106, 69) [4]

﹝第四卷 ➲﹞ 69. “Puna caparaṃ, bhikkhave, ariyasāvako araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati –

再者，比丘们！圣弟子去到森林，或去到树下，或去到空静处，这样思维：

‘suññamidaṃ attena vā attaniyena vā’ti.

‘这是空，没有我，也没有我所属的东西。’

Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati.

对于这样修行、常常如此安住的他，其心在（六）处（的目标）上得以清净。

Sampasāde sati etarahi vā ākiñcaññāyatanaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā.

当心清净时，他或者在当下证入无所有处，或者依智慧而胜解，（此状态可维持）直到身坏命终之后。

Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa ākiñcaññāyatanūpagaṃ.

有这样的可能：他的识在轮回中会趋向于生到无所有处（禅定）之处。

Ayaṃ, bhikkhave, dutiyā ākiñcaññāyatanasappāyā paṭipadā akkhāyati.

比丘们！这被称为第二条有益于无所有处的修行道路，但（三漏）尚未灭尽。

第三节 ❦ 无相三昧 (MN 106, 70) [5]

﹝第五卷 ➲﹞ 70. “Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati –

再者，比丘们！圣弟子这样思维：

‘nāhaṃ kvacani [kvacini (syā. kaṃ. sī. aṭṭha.)] kassaci kiñcanatasmiṃ [kiñcanatasmi (?)],

‘我不在任何地方是任何人的任何所有物，

na ca mama kvacani kismiñci kiñcanaṃ natthī’ti.

我的任何所有物也不在任何地方是任何人的任何所有物。’ （意即：我和我所的概念彻底破除）

Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati.

对于这样修行、常常如此安住的他，其心在（六）处（的目标）上得以清净。

Sampasāde sati etarahi vā ākiñcaññāyatanaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā.

当心清净时，他或者在当下证入无所有处，或者依智慧而胜解，（此状态可维持）直到身坏命终之后。

Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa ākiñcaññāyatanūpagaṃ.

有这样的可能：他的识在轮回中会趋向于生到无所有处（禅定）之处。

Ayaṃ, bhikkhave, tatiyā ākiñcaññāyatanasappāyā paṭipadā akkhāyati.

比丘们！这被称为第三条有益于无所有处的修行道路，但（三漏）尚未灭尽。

第三章 ✩ 非非想处之道迹 (MN 106, 70-72) [5~7]

第一节 ❦ 非非想处 [5]

“Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati –

再者，比丘们！圣弟子这样思维：

‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā;

‘无论是现世的欲望，还是来世的欲望；

yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā;

无论是现世的欲想，还是来世的欲想；

ye ca diṭṭhadhammikā rūpā, ye ca samparāyikā rūpā;

无论是现世的色法，还是来世的色法；

yā ca diṭṭhadhammikā rūpasaññā, yā ca samparāyikā rūpasaññā;

无论是现世的色想，还是来世的色想；

yā ca āneñjasaññā, yā ca ākiñcaññāyatanasaññā – sabbā saññā.

以及不动想，以及无所有处想——所有这些都是想！

Yatthetā aparisesā nirujjhanti etaṃ santaṃ etaṃ paṇītaṃ –

当这些想无余灭尽之处，那是寂静的，那是殊胜的：

yadidaṃ nevasaññānāsaññāyatanan’ti.

也就是非想非非想处。’

Tassa evaṃpaṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati.

对于这样修行、常常如此安住的他，其心在（六）处（的目标）上得以清净。

Sampasāde sati etarahi vā nevasaññānāsaññāyatanaṃ samāpajjati paññāya vā adhimuccati kāyassa bhedā paraṃ maraṇā.

当心清净时，他或者在当下证入非想非非想处，或者依智慧而胜解，（此状态可维持）直到身坏命终之后。

Ṭhānametaṃ vijjati yaṃ taṃsaṃvattanikaṃ viññāṇaṃ assa nevasaññānāsaññāyatanūpagaṃ.

有这样的可能：他的识在轮回中会趋向于生到非想非非想处（禅定）之处。

Ayaṃ, bhikkhave, nevasaññānāsaññāyatanasappāyā paṭipadā akkhāyatī”ti.

比丘们！这被称为有益于非想非非想处的修行道路，但（三漏）尚未灭尽。”

第二节 ❦ 阿难疑问 (MN 106, 71) [6]

﹝第六卷 ➲﹞ 71. Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca –

这样说完后，尊者阿难对世尊说：

“idha, bhante, bhikkhu evaṃ paṭipanno hoti –

“世尊！在此，如果有比丘这样修行——

‘no cassa, no ca me siyā;

‘愿它（指存在或现象）不属于我，愿我也不属于它；

na bhavissati, na me bhavissati;

愿它将来不存在，愿它将来不属于我；

yadatthi yaṃ, bhūtaṃ – taṃ pajahāmī’ti.

凡是现在存在的，或已经存在的，我都要舍弃它！’

Evaṃ upekkhaṃ paṭilabhati.

他如此获得了舍心（平静）。

Parinibbāyeyya nu kho so, bhante, bhikkhu na vā parinibbāyeyyā ”ti?

世尊！这样的比丘能否般涅槃？还是不能般涅槃呢？”

“Apetthekacco, ānanda, bhikkhu parinibbāyeyya, apetthekacco bhikkhu na parinibbāyeyyā”ti.

“阿难，有些这样的比丘能般涅槃，有些这样的比丘不能般涅槃。”

“Ko nu kho, bhante, hetu ko paccayo yenapetthekacco bhikkhu parinibbāyeyya, apetthekacco bhikkhu na parinibbāyeyyā”ti?

“世尊！是什么原因，是什么条件，使得有些这样的比丘能般涅槃，而有些却不能般涅槃呢？”

第三节 ❦ 最胜取着 [6]

“Idhānanda, bhikkhu evaṃ paṭipanno hoti –

“阿难！在此，有比丘这样修行——

‘no cassa, no ca me siyā;

‘愿它不属于我，愿我也不属于它；

na bhavissati, na me bhavissati;

愿它将来不存在，愿它将来不属于我；

yadatthi, yaṃ bhūtaṃ – taṃ pajahāmī’ti.

凡是现在存在的，或已经存在的，我都要舍弃它！’

Evaṃ upekkhaṃ paṭilabhati.

他如此获得了舍心（平静）。

So taṃ upekkhaṃ abhinandati, abhivadati, ajjhosāya tiṭṭhati.

但他喜爱那舍心（平静），称赞它，并依附于它而住。

Tassa taṃ upekkhaṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ hoti viññāṇaṃ tadupādānaṃ.

当他喜爱、称赞并依附于那舍心（平静）而住时，他的识就依止于它，并对其产生执取（upādāna）。

Saupādāno, ānanda, bhikkhu na parinibbāyatī”ti.

阿难！有执取（五蕴）的比丘不能般涅槃。”

“Kahaṃ pana so, bhante, bhikkhu upādiyamāno upādiyatī”ti?

“世尊！那么，那位执取的比丘，是执取于何处（的五蕴）呢？”

“Nevasaññānāsaññāyatanaṃ, ānandā”ti.

“阿难！非想非非想处天！”

“Upādānaseṭṭhaṃ kira so, bhante, bhikkhu upādiyamāno upādiyatī”ti?

“世尊！这么说来，那位比丘所执取的，确实是执取中最胜的（五蕴）吗？”

“Upādānaseṭṭhañhi so, ānanda, bhikkhu upādiyamāno upādiyati.

“阿难！那位比丘所执取的，正是执取中最胜的（五蕴）。

Upādānaseṭṭhañhetaṃ, ānanda, yadidaṃ – nevasaññānāsaññāyatanaṃ”.

阿难！这执取中最胜的，就是‘非想非非想处天’！”

第四节 ❦ 无取涅槃 (MN 106, 72) [7]

﹝第七卷 ➲﹞ 72. “Idhānanda, bhikkhu evaṃ paṭipanno hoti –

“阿难！在此，有比丘这样修行——

‘no cassa, no ca me siyā;

‘愿它不属于我，愿我也不属于它；

na bhavissati, na me bhavissati;

愿它将来不存在，愿它将来不属于我；

yadatthi, yaṃ bhūtaṃ – taṃ pajahāmī’ti.

凡是现在存在的，或已经存在的，我都要舍弃它！’

Evaṃ upekkhaṃ paṭilabhati.

他如此获得了舍心（平静）。

So taṃ upekkhaṃ nābhinandati, nābhivadati, na ajjhosāya tiṭṭhati.

但他不喜爱那舍心（平静），不称赞它，也不依附于它而住。

Tassa taṃ upekkhaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṃ hoti viññāṇaṃ na tadupādānaṃ.

当他不喜爱、不称赞、不依附于那舍心（平静）而住时，他的识就不依止于它，也不会对其产生执取（upādāna）。

Anupādāno, ānanda, bhikkhu parinibbāyatī”ti.

阿难！无执取（五蕴）的比丘能般涅槃。”

卍　　　　卍　　　　卍

第三品 ✫ 结语 (MN 106, 73) [8]

﹝第八卷 ➲﹞ 73. “Acchariyaṃ, bhante, abbhutaṃ, bhante! Nissāya nissāya kira no,

“稀有啊！世尊！真是未曾有过啊！世尊！

bhante, bhagavatā oghassa nittharaṇā akkhātā. Katamo pana, bhante, ariyo vimokkho”ti?

世尊为我们层层深入地开示了度脱（生死）暴流的方法。世尊！那么，什么是‘圣解脱’呢？”

第一章 ✩ 度脱暴流 [8]

“Idhānanda, bhikkhu ariyasāvako iti paṭisañcikkhati –

“阿难！在此，圣弟子比丘这样思维：

‘ye ca diṭṭhadhammikā kāmā, ye ca samparāyikā kāmā;

‘⑴ 无论是现世的欲望，还是来世的欲望；

yā ca diṭṭhadhammikā kāmasaññā, yā ca samparāyikā kāmasaññā;

⑵ 无论是现世的欲想，还是来世的欲想；

ye ca diṭṭhadhammikā rūpā, ye ca samparāyikā rūpā;

⑶ 无论是现世的色法，还是来世的色法；

yā ca diṭṭhadhammikā rūpasaññā, yā ca samparāyikā rūpasaññā;

⑷ 无论是现世的色想，还是来世的色想；

yā ca nevasaññānāsaññāyatanasaññā –

⑸ 以及非想非非想处想；

yā ca āneñjasaññā,

⑹ 以及不动想；

yā ca ākiñcaññāyatanasaññā,

⑺ 以及无所有处想——

esa sakkāyo yāvatā sakkāyo.

⑻ 这就是有身（五蕴之聚合），所有这一切都属于有身（的范畴）（即有身见）；

⑼ 这一切都受限于有身（即我见）！

第二章 ✩ 圣解脱 [8]

amataṃ yadidaṃ anupādā cittassa vimokkho.

❶ 那不死（不动摇的涅槃境界），

❷ 是心由于无执取（五蕴），

❸ 而获得的（圣）解脱。’

第三章 ✩ 世尊总结 [8]

Iti, kho, ānanda, desitā mayā āneñjasappāyā paṭipadā,

阿难！像这样，确实是由我所（教导）——

㈠ 开示了有益于不动（禅定）的修行道路；

desitā ākiñcaññāyatanasappāyā paṭipadā,

㈡ 开示了有益于无所有处的修行道路；

desitā nevasaññānāsaññāyatanasappāyā paṭipadā,

㈢ 开示了有益于非想非非想处的修行道路；

desitā nissāya nissāya oghassa nittharaṇā,

㈣ 又层层深入地开示了度脱（生死）暴流的方法；

desito ariyo vimokkho.

㈤ 开示了圣解脱。

Yaṃ kho, ānanda, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā.

阿难！凡是导师出于慈悲，为求利益的弟子们所应做的事，我都已经为你们做了。

Etāni, ānanda, rukkhamūlāni, etāni suññāgārāni.

阿难！这里有树下！这里有空静处！

Jhāyathānanda, mā pamādattha, mā pacchā vippaṭisārino ahuvattha.

阿难！应当禅思！不要放逸！不要日后追悔！

Ayaṃ vo amhākaṃ anusāsanī’”ti.

这是我对你们的教诲。”

Idamavoca bhagavā.

世尊这样说完。

Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.

具寿阿难，心满意足，欢喜信受世尊所说的话！

Āneñjasappāyasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

不动利益经 ～天臂品‧第六经终

～《中部经典‧后分五十二经篇‧天臂品‧Āneñjasappāyasutta 不动利益经》(MN 106, 66-73)

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《3》Uparipaṇṇāsapāḷi 后分五十二经篇 (MN 101-152, 1-463)/1. Devadahavagga 天臂品 (MN 101-110, 1-92)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.7 Gaṇakamoggallānasutta 算数家目犍连经 (MN 107, 74-78)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Gaṇakamoggallānasuttaṃ

74. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Atha kho gaṇakamoggallāno [gaṇakamoggalāno (ka.)] brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho gaṇakamoggallāno brāhmaṇo bhagavantaṃ etadavoca –

“Seyyathāpi, bho gotama, imassa migāramātupāsādassa dissati anupubbasikkhā anupubbakiriyā anupubbapaṭipadā yadidaṃ – yāva pacchimasopānakaḷevarāः imesampi hi, bho gotama, brāhmaṇānaṃ dissati anupubbasikkhā anupubbakiriyā anupubbapaṭipadā yadidaṃ – ajjheneः imesampi hi, bho gotama, issāsānaṃ dissati anupubbasikkhā anupubbakiriyā anupubbapaṭipadā yadidaṃ – issatthe [issatte (ka.)]. Amhākampi hi, bho gotama, gaṇakānaṃ gaṇanājīvānaṃ dissati anupubbasikkhā anupubbakiriyā anupubbapaṭipadā yadidaṃ – saṅkhāne. Mayañhi, bho gotama, antevāsiṃ labhitvā paṭhamaṃ evaṃ gaṇāpema – ‘ekaṃ ekakaṃ, dve dukā, tīṇi tikā, cattāri catukkā, pañca pañcakā, cha chakkā, satta sattakā, aṭṭha aṭṭhakā, nava navakā, dasa dasakā’ti; satampi mayaṃ, bho gotama, gaṇāpema, bhiyyopi gaṇāpema. Sakkā nu kho, bho gotama, imasmimpi dhammavinaye evameva anupubbasikkhā anupubbakiriyā anupubbapaṭipadā paññapetun”ti?

75. “Sakkā, brāhmaṇa, imasmimpi dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā paññapetuṃ. Seyyathāpi, brāhmaṇa, dakkho assadammako bhaddaṃ assājānīyaṃ labhitvā paṭhameneva mukhādhāne kāraṇaṃ kāreti, atha uttariṃ kāraṇaṃ kāreti; evameva kho, brāhmaṇa, tathāgato purisadammaṃ labhitvā paṭhamaṃ evaṃ vineti – ‘ehi tvaṃ, bhikkhu, sīlavā hohi, pātimokkhasaṃvarasaṃvuto viharāhi ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhassu sikkhāpadesū’”ti.

“Yato kho, brāhmaṇa, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, tamenaṃ tathāgato uttariṃ vineti – ‘ehi tvaṃ, bhikkhu, indriyesu guttadvāro hohi, cakkhunā rūpaṃ disvā mā nimittaggāhī hohi mānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjāhi; rakkhāhi cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjāhi. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya mā nimittaggāhī hohi mānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjāhi; rakkhāhi manindriyaṃ, manindriye saṃvaraṃ āpajjāhī’”ti.

“Yato kho, brāhmaṇa, bhikkhu indriyesu guttadvāro hoti, tamenaṃ tathāgato uttariṃ vineti – ‘ehi tvaṃ, bhikkhu, bhojane mattaññū hohi. Paṭisaṅkhā yoniso āhāraṃ āhāreyyāsi – neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya – iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’”ti.

“Yato kho, brāhmaṇa, bhikkhu bhojane mattaññū hoti, tamenaṃ tathāgato uttariṃ vineti – ‘ehi tvaṃ, bhikkhu, jāgariyaṃ anuyutto viharāhi, divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhehi, rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhehi, rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeyyāsi pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasikaritvā, rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhehī’”ti.

“Yato kho, brāhmaṇa, bhikkhu jāgariyaṃ anuyutto hoti, tamenaṃ tathāgato uttariṃ vineti – ‘ehi tvaṃ, bhikkhu, satisampajaññena samannāgato hohi, abhikkante paṭikkante sampajānakārī, ālokite vilokite sampajānakārī, samiñjite pasārite sampajānakārī, saṅghāṭipattacīvaradhāraṇe sampajānakārī, asite pīte khāyite sāyite sampajānakārī, uccārapassāvakamme sampajānakārī, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī’”ti.

“Yato kho, brāhmaṇa, bhikkhu satisampajaññena samannāgato hoti, tamenaṃ tathāgato uttariṃ vineti – ‘ehi tvaṃ, bhikkhu, vivittaṃ senāsanaṃ bhajāhi araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjan’ti. So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanappatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā. So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti; byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti; thinamiddhaṃ [thīnamiddhaṃ (sī. syā. kaṃ. pī.)] pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti; uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti; vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.

76. “So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ…pe… dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā… tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā… catutthaṃ jhānaṃ upasampajja viharati.

“Ye kho te, brāhmaṇa, bhikkhū sekkhā [sekhā (sabbattha)] apattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti tesu me ayaṃ evarūpī anusāsanī hoti. Ye pana te bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññā vimuttā tesaṃ ime dhammā diṭṭhadhammasukhavihārāya ceva saṃvattanti, satisampajaññāya cā”ti.

Evaṃ vutte, gaṇakamoggallāno brāhmaṇo bhagavantaṃ etadavoca – “kiṃ nu kho bhoto gotamassa sāvakā bhotā gotamena evaṃ ovadīyamānā evaṃ anusāsīyamānā sabbe accantaṃ niṭṭhaṃ nibbānaṃ ārādhentntti udāhu ekacce nārādhentī”ti? “Appekacce kho, brāhmaṇa, mama sāvakā mayā evaṃ ovadīyamānā evaṃ anusāsīyamānā accantaṃ niṭṭhaṃ nibbānaṃ ārādhenti, ekacce nārādhentī”ti.

“Ko nu kho, bho gotama, hetu ko paccayo yaṃ tiṭṭhateva nibbānaṃ, tiṭṭhati nibbānagāmī maggo, tiṭṭhati bhavaṃ gotamo samādapetā; atha ca pana bhoto gotamassa sāvakā bhotā gotamena evaṃ ovadīyamānā evaṃ anusāsīyamānā appekacce accantaṃ niṭṭhaṃ nibbānaṃ ārādhenti, ekacce nārādhentī”ti?

77. “Tena hi, brāhmaṇa, taṃyevettha paṭipucchissāmi. Yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, brāhmaṇa, kusalo tvaṃ rājagahagāmissa maggassā”ti? “Evaṃ, bho, kusalo ahaṃ rājagahagāmissa maggassā”ti. “Taṃ kiṃ maññasi, brāhmaṇa, idha puriso āgaccheyya rājagahaṃ gantukāmo. So taṃ upasaṅkamitvā evaṃ vadeyya – ‘icchāmahaṃ, bhante, rājagahaṃ gantuṃ; tassa me rājagahassa maggaṃ upadisā’ti. Tamenaṃ tvaṃ evaṃ vadeyyāsi – ‘ehambho [evaṃ bho (sī. pī.)] purisa, ayaṃ maggo rājagahaṃ gacchati. Tena muhuttaṃ gaccha, tena muhuttaṃ gantvā dakkhissasi amukaṃ nāma gāmaṃ, tena muhuttaṃ gaccha, tena muhuttaṃ gantvā dakkhissasi amukaṃ nāma nigamaṃ; tena muhuttaṃ gaccha, tena muhuttaṃ gantvā dakkhissasi rājagahassa ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyakan’ti. So tayā evaṃ ovadīyamāno evaṃ anusāsīyamāno ummaggaṃ gahetvā pacchāmukho gaccheyya. Atha dutiyo puriso āgaccheyya rājagahaṃ gantukāmo. So taṃ upasaṅkamitvā evaṃ vadeyya – ‘icchāmahaṃ, bhante, rājagahaṃ gantuṃ; tassa me rājagahassa maggaṃ upadisā’ti. Tamenaṃ tvaṃ evaṃ vadeyyāsi – ‘ehambho purisa, ayaṃ maggo rājagahaṃ gacchati. Tena muhuttaṃ gaccha, tena muhuttaṃ gantvā dakkhissasi amukaṃ nāma gāmaṃ; tena muhuttaṃ gaccha, tena muhuttaṃ gantvā dakkhissasi amukaṃ nāma nigamaṃ; tena muhuttaṃ gaccha, tena muhuttaṃ gantvā dakkhissasi rājagahassa ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyakan’ti. So tayā evaṃ ovadīyamāno evaṃ anusāsīyamāno sotthinā rājagahaṃ gaccheyya. Ko nu kho, brāhmaṇa, hetu ko paccayo yaṃ tiṭṭhateva rājagahaṃ, tiṭṭhati rājagahagāmī maggo, tiṭṭhasi tvaṃ samādapetā; atha ca pana tayā evaṃ ovadīyamāno evaṃ anusāsīyamāno eko puriso ummaggaṃ gahetvā pacchāmukho gaccheyya, eko sotthinā rājagahaṃ gaccheyyā”ti? “Ettha kyāhaṃ, bho gotama, karomi? Maggakkhāyīhaṃ, bho gotamā”ti.

“Evameva kho, brāhmaṇa, tiṭṭhateva nibbānaṃ, tiṭṭhati nibbānagāmī maggo, tiṭṭhāmahaṃ samādapetā; atha ca pana mama sāvakā mayā evaṃ ovadīyamānā evaṃ anusāsīyamānā appekacce accantaṃ niṭṭhaṃ nibbānaṃ ārādhenti, ekacce nārādhenti. Ettha kyāhaṃ, brāhmaṇa, karomi? Maggakkhāyīhaṃ, brāhmaṇa, tathāgato”ti.

78. Evaṃ vutte, gaṇakamoggallāno brāhmaṇo bhagavantaṃ etadavoca – “yeme, bho gotama, puggalā assaddhā jīvikatthā na saddhā agārasmā anagāriyaṃ pabbajitā saṭhā māyāvino ketabino [keṭubhino (sī. syā. kaṃ. pī.)] uddhatā unnaḷā capalā mukharā vikiṇṇavācā indriyesu aguttadvārā bhojane amattaññuno jāgariyaṃ ananuyuttā sāmaññe anapekkhavanto sikkhāya na tibbagāravā bāhulikā [bāhullikā (syā. kaṃ.)] sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā kusītā hīnavīriyā muṭṭhassatino asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, na tehi bhavaṃ gotamo saddhiṃ saṃvasati”.

“Ye pana te kulaputtā saddhā agārasmā anagāriyaṃ pabbajitā asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā indriyesu guttadvārā bhojane mattaññuno jāgariyaṃ anuyuttā sāmaññe apekkhavanto sikkhāya tibbagāravā nabāhulikā nasāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā āraddhavīriyā pahitattā upaṭṭhitassatino sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, tehi bhavaṃ gotamo saddhiṃ saṃvasati.

“Seyyathāpi, bho gotama, ye keci mūlagandhā, kālānusāri tesaṃ aggamakkhāyati; ye keci sāragandhā, lohitacandanaṃ tesaṃ aggamakkhāyati; ye keci pupphagandhā, vassikaṃ tesaṃ aggamakkhāyati; evameva bhoto gotamassa ovādo paramajjadhammesu.

“Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.

Gaṇakamoggallānasuttaṃ niṭṭhitaṃ sattamaṃ.

☸---------------------------------------------------------------------

第一〇七 算数家目犍连经 Gaṇakamoggallānasuttaṃ

我是这样听说的。

有一个时候，世尊住在舍卫城的东园鹿母讲堂。那时，算数家目犍连婆罗门走到世尊那里。

走近后，他与世尊互致问候，说了些亲切友好的话。交谈后，坐在一边。坐在一边后，算数家目犍连婆罗门对世尊这样说：

“尊者乔达摩！就像这座鹿母讲堂，可以看到它有逐步的学习，逐步的实践，逐步的进程，也就是说——直到最后的阶梯。同样地，尊者乔达摩！这些婆罗门们也可以看到有逐步的学习，逐步的实践，逐步的进程，也就是说——对于吠陀的学习。还有，尊者乔达摩！这些弓箭手们也可以看到有逐步的学习，逐步的实践，逐步的进程，也就是说——对于射箭技术。还有，尊者乔达摩！我们这些以计算为生的算数家们也可以看到有逐步的学习，逐步的实践，逐步的进程，也就是说——对于算数。尊者乔达摩！我们得到弟子后，首先这样教他们计算：‘一，一个一；二，两个二；三，三个三；四，四个四；五，五个五；六，六个六；七，七个七；八，八个八；九，九个九；十，十个十。’我们教他们数到一百，甚至教他们数更多。尊者乔达摩！那么，在这法和律中，是否也能这样设立逐步的学习，逐步的实践，逐步的进程呢？”

“婆罗门！在这法和律中，也能够设立逐步的学习，逐步的实践，逐步的进程。婆罗门！就像善巧的驯马师，得到一匹良种好马后，首先训练它佩戴口衔，然后再进行更进一步的训练；同样的，婆罗门！如来得到需要调伏的人后，首先这样教导他：‘来，比丘！你要持戒，要以波罗提木叉的律仪来自我防护，要住于具足正确的行为和活动范围，对微小的过错也看作是危险的，要领受并学习这些学处。’”

“婆罗门！当比丘持戒，以波罗提木叉的律仪防护而住，具足正确的行为和活动范围，对微小的过错也看作是危险的，领受并学习这些学处时，如来就进一步教导他：‘来，比丘！你要守护诸根之门。用眼睛看见色（物质形态）时，不要执取其整体相，也不要执取其随相（细节特征）。如果放纵眼根而不防护，那么贪婪和忧愁等邪恶不善法就会乘虚而入，因此要致力于防护眼根，守护眼根，做到对眼根的防护。用耳朵听到声音时……（同样防护）……用鼻子闻到气味时……（同样防护）……用舌头尝到味道时……（同样防护）……用身体接触到所触之物时……（同样防护）……用意认知法（心所对象）时，不要执取其整体相，也不要执取其随相。如果放纵意根而不防护，那么贪婪和忧愁等邪恶不善法就会乘虚而入，因此要致力于防护意根，守护意根，做到对意根的防护。’”

“婆罗门！当比丘守护诸根之门后，如来就进一步教导他：‘来，比丘！你在饮食方面要知量。要如理省察所吃的食物——不是为了嬉戏，不是为了自满，不是为了装饰，不是为了庄严，只是为了这个身体的存续和维持，为了止息伤害，为了资助梵行（神圣生活）。这样，我将平息旧的感受（饥饿等），不让新的感受（因过饱等）生起，我将维持生命，没有过失，并且安稳地生活。’”

“婆罗门！当比丘在饮食方面知量后，如来就进一步教导他：‘来，比丘！你要致力于保持清醒，精勤不懈。白天通过经行（行走禅修）和坐禅，清除心中的障碍法（盖）。夜晚的初更时分，通过经行和坐禅，清除心中的障碍法。夜晚的中更时分，应右胁而卧，采取狮子卧姿，一只脚叠在另一只脚上，保持正念和正知，作意（提醒自己）起身的时间。夜晚的后更时分，起身之后，通过经行和坐禅，进一步清除心中的障碍法。’”

“婆罗门！当比丘致力于保持清醒后，如来就进一步教导他：‘来，比丘！你要具足正念和正知。前进、后退时，都要保持正知；向前看、向旁看时，都要保持正知；屈臂、伸臂时，都要保持正知；穿着僧伽梨衣、拿着衣钵时，都要保持正知；吃、喝、咀嚼、品尝时，都要保持正知；大小便利时，都要保持正知；行走、站立、坐着、睡觉、醒来、说话、沉默时，都要保持正知。’”

“婆罗门！当比丘具足正念和正知后，如来就进一步教导他：‘来，比丘！你要去受用僻静的住所：森林、树下、山（岩）中、峡谷、山洞、墓地、丛林深处、露天场所、稻草堆。’于是他去受用僻静的住所：森林、树下、山（岩）中、峡谷、山洞、墓地、丛林深处、露天场所、稻草堆。他在乞食回来、用完餐后，便结跏趺坐，保持身体正直，将正念置于面前。他舍弃对世间的贪欲，以离贪之心安住，从贪欲中净化自心；他舍弃嗔恚和恶意，以无嗔之心安住，对一切众生怀有利益和慈悯之心，从嗔恚和恶意中净化自心；他舍弃昏沉和睡眠，以远离昏沉和睡眠之心安住，保持光明想，具足正念和正知，从昏沉和睡眠中净化自心；他舍弃掉举和后悔，以不掉举之心安住，内心寂静，从掉举和后悔中净化自心；他舍弃疑惑，以超越疑惑之心安住，对于善法不再犹豫不决，从疑惑中净化自心。”

76. “他舍断了这五种盖（心的染污、令慧软弱者），远离诸欲，远离诸不善法，进入并安住于有寻（思）、有伺（察）、由远离产生的喜和乐的初禅。随着寻和伺的止息，内心变得宁静，心达到专一，无寻、无伺，进入并安住于由定产生的喜和乐的二禅。……（同样次第进入）……离喜后……进入并安住于三禅。舍断乐……进入并安住于四禅。”

“婆罗门！对于那些仍在学习阶段（有学）、心意未达目标、正希求无上安稳（涅槃）的比丘们，我就给予这样次第的教导。而对于那些已经是阿罗汉、诸漏已尽、梵行已立、所作已办、已卸重担、已得自身真实利益、生死轮回的束缚已完全断除、通过正慧获得解脱的比丘们，这些法（指禅定等）能导向他们当下的安乐住，并且也有助于他们的正念和正知。”

这样说完后，算数家目犍连婆罗门对世尊这样说：“那么，尊者乔达摩的弟子们，在得到尊者乔达摩这样的教导和训诫后，是所有人都证得了最终的、究竟的涅槃呢？还是有些人没有证得？”

“婆罗门！我的一些弟子，在得到我这样的教导和训诫后，证得了最终的、究竟的涅槃；但有些人没有证得。”

“尊者乔达摩！既然涅槃是存在的，通往涅槃的道路也是存在的，您尊者乔达摩也是指导者，那是什么原因、什么缘由，使得尊者乔达摩的弟子们，在得到您这样的教导和训诫后，有些人证得了最终的、究竟的涅槃，而有些人却没有证得呢？”

77. “那么，婆罗门！我就此反问你，你觉得怎么合适就怎么回答。婆罗门！你认为如何？你熟悉去王舍城的路吗？”

“是的，尊者！我熟悉去王舍城的路。”

“婆罗门！你认为如何？假设这里有个人想去王舍城。他来到你面前，这样说：‘尊者！我想去王舍城，请您指示我去王舍城的路。’你这样告诉他：‘喂，这位先生！这条路通往王舍城。沿着这条路走一会儿，你会看到某个村庄；再走一会儿，你会看到某个市镇；再走一会儿，你就会看到王舍城那令人愉悦的园林、令人愉悦的树林、令人愉悦的土地、令人愉悦的池塘。’他听了你这样的教导和指示后，却走上了歧途，往相反的方向去了。这时又来了第二个人，也想去王舍城。他来到你面前，这样说：‘尊者！我想去王舍城，请您指示我去王舍城的路。’你也这样告诉他：‘喂，这位先生！这条路通往王舍城。沿着这条路走一会儿，你会看到某个村庄；再走一会儿，你会看到某个市镇；再走一会儿，你就会看到王舍城那令人愉悦的园林、令人愉悦的树林、令人愉悦的土地、令人愉悦的池塘。’他听了你这样的教导和指示后，顺利地到达了王舍城。——那么，婆罗门！既然王舍城是存在的，通往王舍城的路也是存在的，你也是指导者，那是什么原因、什么缘由，使得在你这样教导和指示之后，一个人却走上歧途、往相反方向去了，而另一个人却顺利到达了王舍城呢？”

“尊者乔达摩！这我能做什么呢？尊者乔达摩！我只是个指示道路的人啊。”

“正是如此，婆罗门！涅槃是存在的，通往涅槃的道路也是存在的，我也是指导者；然而我的弟子们，在得到我这样的教导和训诫后，有些人证得了最终的、究竟的涅槃，有些人却没有证得。婆罗门！这我能做什么呢？婆罗门！如来只是指示道路的人。”

78. 听了这话，算数家目犍连婆罗门对世尊说：“尊者乔达摩！那些没有信心、为了生计而非出于信心从在家而出家的人，他们狡猾、虚伪、欺诈、傲慢、轻浮、躁动、多言、言语散乱、诸根不守护、饮食不知量、不勤修警寤、不注重沙门身份、对学处没有深切敬意、生活奢华、懈怠、在精进方面带头退缩、在独处时放弃责任、懒惰、精进力弱、失念、不正知、心不安定、散乱、智慧低劣、如聋似哑——尊者乔达摩是不与他们共住的。”

“而那些善男子，因信心而从在家而出家，他们不狡猾、不虚伪、不欺诈、不傲慢、不轻浮、不躁动、不多言、言语不散乱、诸根善守护、饮食知量、勤修警寤、注重沙门身份、对学处有深切敬意、不生活奢华、不懈怠、在精进方面放下带头退缩（指勇往直前）、在独处时带头精进、发起精进、策励自己、念已确立、具足正知、心意安定、得入禅定、有智慧、不像聋哑一般——尊者乔达摩是与他们共住的。”

“尊者乔达摩！就像在所有根香中，黑沉香（kālānusāri，一种香根）被认为是最好的；就像在所有心材香中，红旃檀被认为是最好的；就像在所有花香中，茉莉花（vassika）被认为是最好的；同样地，尊者乔达摩的教导，在当今的诸法中是最高的。”

“真是太好了，尊者乔达摩！真是太好了，尊者乔达摩！尊者乔达摩！就像把倒下的人扶起来，把遮蔽的东西揭开，为迷路的人指示道路，在黑暗中带来油灯，让有眼睛的人能看见各种形态；同样地，尊者乔达摩以各种方式阐明了法。我现在皈依尊者乔达摩，皈依法，皈依比丘僧团。愿尊者乔达摩接受我为优婆塞，从今日起，尽此一生，皈依三宝。”

第七算数家目犍连经结束。

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《3》Uparipaṇṇāsapāḷi 后分五十二经篇 (MN 101-152, 1-463)/1. Devadahavagga 天臂品 (MN 101-110, 1-92)”

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【经名】 1.8 Gopakamoggallānasutta 瞿默目犍连经 (MN 108, 79-84)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Gopakamoggallānasuttaṃ

79. Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā ānando rājagahe viharati veḷuvane kalandakanivāpe aciraparinibbute bhagavati. Tena kho pana samayena rājā māgadho ajātasattu vedehiputto rājagahaṃ paṭisaṅkhārāpeti rañño pajjotassa āsaṅkamāno. Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi. Atha kho āyasmato ānandassa etadahosi – “atippago kho tāva rājagahe piṇḍāya carituṃ. Yaṃnūnāhaṃ yena gopakamoggallānassa brāhmaṇassa kammanto, yena gopakamoggallāno brāhmaṇo tenupasaṅkameyyan”ti.

Atha kho āyasmā ānando yena gopakamoggallānassa brāhmaṇassa kammanto, yena gopakamoggallāno brāhmaṇo tenupasaṅkami. Addasā kho gopakamoggallāno brāhmaṇo āyasmantaṃ ānandaṃ dūratova āgacchantaṃ. Disvāna āyasmantaṃ ānandaṃ etadavoca – “etu kho bhavaṃ ānando. Svāgataṃ bhoto ānandassa. Cirassaṃ kho bhavaṃ ānando imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya. Nisīdatu bhavaṃ ānando, idamāsanaṃ paññattan”ti. Nisīdi kho āyasmā ānando paññatte āsane. Gopakamoggallānopi kho brāhmaṇo aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho gopakamoggallāno brāhmaṇo āyasmantaṃ ānandaṃ etadavoca – “atthi nu kho, bho ānanda, ekabhikkhupi tehi dhammehi sabbenasabbaṃ sabbathāsabbaṃ samannāgato yehi dhammehi samannāgato so bhavaṃ gotamo ahosi arahaṃ sammāsambuddho”ti? “Natthi kho, brāhmaṇa, ekabhikkhupi tehi dhammehi sabbenasabbaṃ sabbathāsabbaṃ samannāgato yehi dhammehi samannāgato so bhagavā ahosi arahaṃ sammāsambuddho. So hi, brāhmaṇa, bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū, maggavidū, maggakovido; maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatā”ti. Ayañca hidaṃ āyasmato ānandassa gopakamoggallānena brāhmaṇena saddhiṃ antarākathā vippakatā ahosi.

Atha kho vassakāro brāhmaṇo magadhamahāmatto rājagahe kammante anusaññāyamāno yena gopakamoggallānassa brāhmaṇassa kammanto, yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vassakāro brāhmaṇo magadhamahāmatto āyasmantaṃ ānandaṃ etadavoca – “kāyanuttha, bho ānanda, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti? “Idha maṃ, brāhmaṇa, gopakamoggallāno brāhmaṇo evamāha – ‘atthi nu kho, bho ānanda, ekabhikkhupi tehi dhammehi sabbenasabbaṃ sabbathāsabbaṃ samannāgato yehi dhammehi samannāgato so bhavaṃ gotamo ahosi arahaṃ sammāsambuddho’ti. Evaṃ vutte ahaṃ, brāhmaṇa, gopakamoggallānaṃ brāhmaṇaṃ etadavocaṃ – ‘natthi kho, brāhmaṇa, ekabhikkhupi tehi dhammehi sabbenasabbaṃ sabbathāsabbaṃ samannāgato yehi dhammehi samannāgato so bhagavā ahosi arahaṃ sammāsambuddho. So hi, brāhmaṇa, bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū, maggavidū, maggakovido; maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatā’ti. Ayaṃ kho no, brāhmaṇa, gopakamoggallānena brāhmaṇena saddhiṃ antarākathā vippakatā. Atha tvaṃ anuppatto”ti.

80. “Atthi nu kho, bho ānanda, ekabhikkhupi tena bhotā gotamena ṭhapito – ‘ayaṃ vo mamaccayena paṭisaraṇaṃ bhavissatī’ti, yaṃ tumhe etarahi paṭipādeyyāthā”ti [paṭidhāveyyāthāti (sī. syā. kaṃ. pī.)]? “Natthi kho, brāhmaṇa, ekabhikkhupi tena bhagavatā jānatā passatā arahatā sammāsambuddhena ṭhapito – ‘ayaṃ vo mamaccayena paṭisaraṇaṃ bhavissatī’ti, yaṃ mayaṃ etarahi paṭipādeyyāmā”ti. “Atthi pana, bho ānanda, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito – ‘ayaṃ no bhagavato accayena paṭisaraṇaṃ bhavissatī’ti, yaṃ tumhe etarahi paṭipādeyyāthā”ti? “Natthi kho, brāhmaṇa, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito – ‘ayaṃ no bhagavato accayena paṭisaraṇaṃ bhavissatī’ti, yaṃ mayaṃ etarahi paṭipādeyyāmā”ti. “Evaṃ appaṭisaraṇe ca pana, bho ānanda, ko hetu sāmaggiyā”ti? “Na kho mayaṃ, brāhmaṇa, appaṭisaraṇā; sappaṭisaraṇā mayaṃ, brāhmaṇa; dhammappaṭisaraṇā”ti.

“‘Atthi nu kho, bho ānanda, ekabhikkhupi tena bhotā gotamena ṭhapito – ayaṃ vo mamaccayena paṭisaraṇaṃ bhavissatīti, yaṃ tumhe etarahi paṭipādeyyāthā’ti – iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi tena bhagavatā jānatā passatā arahatā sammāsambuddhena ṭhapito – ayaṃ vo mamaccayena paṭisaraṇaṃ bhavissatīti, yaṃ mayaṃ etarahi paṭipādeyyāmā’ti vadesi; ‘atthi pana, bho ānanda, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito – ayaṃ no bhagavato accayena paṭisaraṇaṃ bhavissatīti, yaṃ tumhe etarahi paṭipādeyyāthā’ti – iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito – ayaṃ no bhagavato accayena paṭisaraṇaṃ bhavissatīti, yaṃ mayaṃ etarahi paṭipādeyyāmā’ti – vadesi; ‘evaṃ appaṭisaraṇe ca pana, bho ānanda, ko hetu sāmaggiyā’ti iti puṭṭho samāno ‘na kho mayaṃ, brāhmaṇa, appaṭisaraṇā; sappaṭisaraṇā mayaṃ, brāhmaṇa; dhammappaṭisaraṇā’ti vadesi. Imassa pana, bho ānanda, bhāsitassa kathaṃ attho daṭṭhabbo”ti?

81. “Atthi kho, brāhmaṇa, tena bhagavatā jānatā passatā arahatā sammāsambuddhena bhikkhūnaṃ sikkhāpadaṃ paññattaṃ, pātimokkhaṃ uddiṭṭhaṃ. Te mayaṃ tadahuposathe yāvatikā ekaṃ gāmakhettaṃ upanissāya viharāma te sabbe ekajjhaṃ sannipatāma; sannipatitvā yassa taṃ pavattati taṃ ajjhesāma. Tasmiṃ ce bhaññamāne hoti bhikkhussa āpatti hoti vītikkamo taṃ mayaṃ yathādhammaṃ yathānusiṭṭhaṃ kāremāti.

“Na kira no bhavanto kārenti; dhammo no kāreti”. “Atthi nu kho, bho ānanda, ekabhikkhupi yaṃ tumhe etarahi sakkarotha garuṃ karotha [garukarotha (sī. syā. kaṃ. pī.)] mānetha pūjetha; sakkatvā garuṃ katvā [garukatvā (sī. syā. kaṃ. pī.)] upanissāya viharathā”ti? “Natthi kho, brāhmaṇa, ekabhikkhupi yaṃ mayaṃ etarahi sakkaroma garuṃ karoma mānema pūjema; sakkatvā garuṃ katvā upanissāya viharāmā”ti.

“‘Atthi nu kho, bho ānanda, ekabhikkhupi tena bhotā gotamena ṭhapito – ayaṃ vo mamaccayena paṭisaraṇaṃ bhavissatīti yaṃ tumhe etarahi paṭipādeyyāthā’ti – iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi tena bhagavatā jānatā passatā arahatā sammāsambuddhena ṭhapito – ayaṃ vo mamaccayena paṭisaraṇaṃ bhavissatīti yaṃ mayaṃ etarahi paṭipādeyyāmā’ti vadesi; ‘atthi pana, bho ānanda, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito – ayaṃ no bhagavato accayena paṭisaraṇaṃ bhavissatīti yaṃ tumhe etarahi paṭipādeyyāthā’ti – iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito – ayaṃ no bhagavato accayena paṭisaraṇaṃ bhavissatīti yaṃ mayaṃ etarahi paṭipādeyyāmā’ti vadesi; ‘atthi nu kho, bho ānanda, ekabhikkhupi yaṃ tumhe etarahi sakkarotha garuṃ karotha mānetha pūjetha; sakkatvā garuṃ katvā upanissāya viharathā’ti – iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi yaṃ mayaṃ etarahi sakkaroma garuṃ karoma mānema pūjema; sakkatvā garuṃ katvā upanissāya viharāmā’ti vadesi. Imassa pana, bho ānanda, bhāsitassa kathaṃ attho daṭṭhabbo”ti?

82. “Atthi kho, brāhmaṇa, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dasa pasādanīyā dhammā akkhātā. Yasmiṃ no ime dhammā saṃvijjanti taṃ mayaṃ etarahi sakkaroma garuṃ karoma mānema pūjema; sakkatvā garuṃ katvā upanissāya viharāma. Katame dasa?

“Idha, brāhmaṇa, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.

“Bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā, majjhekalyāṇā, pariyosānakalyāṇā, sātthaṃ, sabyañjanaṃ [sātthā sabyañjanā (sī. syā. kaṃ.)], kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadantntti tathārūpāssa dhammā bahussutā honti dhātā [dhatā (sī. syā. kaṃ. pī.)] vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.

“Santuṭṭho hoti ( ) [(itarītarehi) dī. ni. 3.345] cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi.

“Catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.

“Anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ tirobhāvaṃ; tirokuṭṭaṃ [tirokuḍḍaṃ (sī. syā. kaṃ. pī.)] tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasati [parāmasati (ka.)] parimajjati, yāva brahmalokāpi kāyena vasaṃ vatteti.

“Dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti – dibbe ca mānuse ca, ye dūre santike ca.

“Parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti. Sarāgaṃ vā cittaṃ ‘sarāgaṃ cittan’ti pajānāti, vītarāgaṃ vā cittaṃ ‘vītarāgaṃ cittan’ti pajānāti, sadosaṃ vā cittaṃ ‘sadosaṃ cittan’ti pajānāti, vītadosaṃ vā cittaṃ ‘vītadosaṃ cittan’ti pajānāti, samohaṃ vā cittaṃ ‘samohaṃ cittan’ti pajānāti, vītamohaṃ vā cittaṃ ‘vītamohaṃ cittan’ti pajānāti, saṃkhittaṃ vā cittaṃ ‘saṃkhittaṃ cittan’ti pajānāti, vikkhittaṃ vā cittaṃ ‘vikkhittaṃ cittan’ti pajānāti, mahaggataṃ vā cittaṃ ‘mahaggataṃ cittan’ti pajānāti, amahaggataṃ vā cittaṃ ‘amahaggataṃ cittan’ti pajānāti, sauttaraṃ vā cittaṃ ‘sauttaraṃ cittan’ti pajānāti, anuttaraṃ vā cittaṃ ‘anuttaraṃ cittan’ti pajānāti, samāhitaṃ vā cittaṃ ‘samāhitaṃ cittan’ti pajānāti, asamāhitaṃ vā cittaṃ ‘asamāhitaṃ cittan’ti pajānāti, vimuttaṃ vā cittaṃ ‘vimuttaṃ cittan’ti pajānāti, avimuttaṃ vā cittaṃ ‘avimuttaṃ cittan’ti pajānāti.

“Anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

“Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.

“Āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.

“Ime kho, brāhmaṇa, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dasa pasādanīyā dhammā akkhātā. Yasmiṃ no ime dhammā saṃvijjanti taṃ mayaṃ etarahi sakkaroma garuṃ karoma mānema pūjema; sakkatvā garuṃ katvā upanissāya viharāmā”ti.

83. Evaṃ vutte vassakāro brāhmaṇo magadhamahāmatto upanandaṃ senāpatiṃ āmantesi – “taṃ kiṃ maññati bhavaṃ senāpati [maññasi evaṃ senāpati (syā. kaṃ. pī.), maññasi senāpati (sī.), maññasi bhavaṃ senāpati (ka.)] yadime bhonto sakkātabbaṃ sakkaronti, garuṃ kātabbaṃ garuṃ karonti, mānetabbaṃ mānenti, pūjetabbaṃ pūjenti”? “Tagghime [taggha me (ka.)] bhonto sakkātabbaṃ sakkaronti, garuṃ kātabbaṃ garuṃ karonti, mānetabbaṃ mānenti, pūjetabbaṃ pūjenti. Imañca hi te bhonto na sakkareyyuṃ na garuṃ kareyyuṃ na māneyyuṃ na pūjeyyuṃ; atha kiñcarahi te bhonto sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyuṃ, sakkatvā garuṃ katvā mānetvā pūjetvā upanissāya vihareyyun”ti? Atha kho vassakāro brāhmaṇo magadhamahāmatto āyasmantaṃ ānandaṃ etadavoca – “kahaṃ pana bhavaṃ ānando etarahi viharatī”ti? “Veḷuvane khohaṃ, brāhmaṇa, etarahi viharāmī”ti. “Kacci pana, bho ānanda, veḷuvanaṃ ramaṇīyañceva appasaddañca appanigghosañca vijanavātaṃ manussarāhasseyyakaṃ [manussarāhaseyyakaṃ (sī. syā. kaṃ. pī.)] paṭisallānasāruppan”ti? “Taggha, brāhmaṇa, veḷuvanaṃ ramaṇīyañceva appasaddañca appanigghosañca vijanavātaṃ manussarāhasseyyakaṃ paṭisallānasāruppaṃ, yathā taṃ tumhādisehi rakkhakehi gopakehī”ti. “Taggha, bho ānanda, veḷuvanaṃ ramaṇīyañceva appasaddañca appanigghosañca vijanavātaṃ manussarāhasseyyakaṃ paṭisallānasāruppaṃ, yathā taṃ bhavantehi jhāyīhi jhānasīlīhi. Jhāyino ceva bhavanto jhānasīlino ca”.

“Ekamidāhaṃ, bho ānanda, samayaṃ so bhavaṃ gotamo vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha khvāhaṃ, bho ānanda, yena mahāvanaṃ kūṭāgārasālā yena so bhavaṃ gotamo tenupasaṅkamiṃ. Tatra ca pana so [tatra ca so (sī. pī.)] bhavaṃ gotamo anekapariyāyena jhānakathaṃ kathesi. Jhāyī ceva so bhavaṃ gotamo ahosi jhānasīlī ca. Sabbañca pana so bhavaṃ gotamo jhānaṃ vaṇṇesī”ti.

84. “Na ca kho, brāhmaṇa, so bhagavā sabbaṃ jhānaṃ vaṇṇesi, napi so bhagavā sabbaṃ jhānaṃ na vaṇṇesīti. Kathaṃ rūpañca, brāhmaṇa, so bhagavā jhānaṃ na vaṇṇesi? Idha, brāhmaṇa, ekacco kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāti; so kāmarāgaṃyeva antaraṃ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati. Byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ nappajānāti; so byāpādaṃyeva antaraṃ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati. Thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṃ yathābhūtaṃ nappajānāti; so thinamiddhaṃyeva antaraṃ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati. Uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṃ yathābhūtaṃ nappajānāti; so uddhaccakukkuccaṃyeva antaraṃ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati. Vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāti; so vicikicchaṃyeva antaraṃ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati. Evarūpaṃ kho, brāhmaṇa, so bhagavā jhānaṃ na vaṇṇesi.

“Kathaṃ rūpañca, brāhmaṇa, so bhagavā jhānaṃ vaṇṇesi? Idha, brāhmaṇa, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. Evarūpaṃ kho, brāhmaṇa, so bhagavā jhānaṃ vaṇṇesī”ti.

“Gārayhaṃ kira, bho ānanda, so bhavaṃ gotamo jhānaṃ garahi, pāsaṃsaṃ pasaṃsi. Handa, ca dāni mayaṃ, bho ānanda, gacchāma; bahukiccā mayaṃ bahukaraṇīyā”ti. “Yassadāni tvaṃ, brāhmaṇa, kālaṃ maññasī”ti. Atha kho vassakāro brāhmaṇo magadhamahāmatto āyasmato ānandassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmi.

Atha kho gopakamoggallāno brāhmaṇo acirapakkante vassakāre brāhmaṇe magadhamahāmatte āyasmantaṃ ānandaṃ etadavoca – “yaṃ no mayaṃ bhavantaṃ ānandaṃ apucchimhā taṃ no bhavaṃ ānando na byākāsī”ti. “Nanu te, brāhmaṇa, avocumhā – ‘natthi kho, brāhmaṇa, ekabhikkhupi tehi dhammehi sabbenasabbaṃ sabbathāsabbaṃ samannāgato yehi dhammehi samannāgato so bhagavā ahosi arahaṃ sammāsambuddho. So hi, brāhmaṇa, bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū, maggavidū, maggakovido. Maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatā’”ti.

Gopakamoggallānasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.

☸---------------------------------------------------------------------

第一〇八 瞿默目犍连经 Gopakamoggallānasuttaṃ

我是这样听说的。

有一个时候，阿难住在王舍城的竹林迦兰陀园。那时离世尊般涅槃后不久。当时，摩揭陀国王、韦提希之子阿阇世因为担忧波阇陀王，正在下令整修王舍城。那时，尊者阿难在上午穿好衣服，拿着衣钵进入王舍城乞食。那时，尊者阿难心里这样想：“现在进王舍城乞食还太早。我不如去瞿默目犍连婆罗门的作坊（工作地），到他那里去吧？”

于是尊者阿难前往瞿默目犍连婆罗门的作坊，到他那里去。瞿默目犍连婆罗门远远看见尊者阿难走来。看见后，对尊者阿难这样说：“欢迎尊者阿难！尊者阿难，好久不见，您终于有机会到这里来了。尊者阿难请坐，这里有为您准备好的座位。”尊者阿难就在准备好的座位上坐下。瞿默目犍连婆罗门也拿了一个较低的座位，坐在一边。坐在一边后，瞿默目犍连对尊者阿难这样说：“尊者阿难！现在是否哪怕只有一位比丘，能完全地、在所有方面都具足那些法——就是尊者乔达摩，那位阿罗汉、正等觉者所具足的那些法呢？”

“婆罗门！现在没有哪怕一位比丘，能完全地、在所有方面都具足那些法——就是世尊，那位阿罗汉、正等觉者所具足的那些法。为什么呢？婆罗门！因为世尊是那未曾生起的道的令生起者，是那未曾被认知的道的令认知者，是那未曾被解说的道的解说者。他知晓道，通达道，精通于道。而现在，他的弟子们是随顺着道而安住，是跟随着他而具足（这些法）的。”

就在尊者阿难与瞿默目犍连婆罗门谈话时，谈话被打断了。原来，摩揭陀国的大臣，名叫瓦萨卡拉的婆罗门，正在王舍城巡视工程，他来到瞿默目犍连婆罗门的作坊，也来到了尊者阿难的跟前。到了之后，他与尊者阿难互致问候，说了些亲切友好的话，然后坐在一边。

坐在一边后，摩揭陀国的大臣瓦萨卡拉婆罗门对尊者阿难这样说：“尊者阿难！你们现在聚在这里谈论什么呢？你们刚才的谈话怎么中断了？”

“婆罗门！是这样的，瞿默目犍连婆罗门刚才问我：‘尊者阿难！现在是否哪怕只有一位比丘，能完全地、在所有方面都具足那些法——就是尊者乔达摩，那位阿罗汉、正等觉者所具足的那些法呢？’听他这样问后，我对瞿默目犍连婆罗门说：‘婆罗门！现在没有哪怕一位比丘，能完全地、在所有方面都具足那些法——就是世尊，那位阿罗汉、正等觉者所具足的那些法。为什么呢？婆罗门！因为世尊是那未曾生起的道的令生起者，是那未曾被认知的道的令认知者，是那未曾被解说的道的解说者，他知晓道，通达道，精通于道。而现在，他的弟子们是随顺着道而安住，是跟随着他而具足（这些法）的。’——婆罗门！我们刚才正谈到这里，您就来了。这就是我们和瞿默目犍连婆罗门的谈话中断的原因。”

80. “那么，尊者阿难！是否有哪怕一位比丘，是尊者乔达摩指定的——‘在我去世后，他将是你们的皈依处’，而你们现在也如此依止他呢？”

“婆罗门！没有哪怕一位比丘，是世尊——那位知者、见者、阿罗汉、正等觉者指定的——‘在我去世后，他将是你们的皈依处’，而我们现在也如此依止他。”

“那么，尊者阿难！是否有哪怕一位比丘，是僧团公认的、由众多长老比丘们推举的——‘在世尊去世后，他将是我们的皈依处’，而你们现在也如此依止他呢？”

“婆罗门！没有哪怕一位比丘，是僧团公认的、由众多长老比丘们推举的——‘在世尊去世后，他将是我们的皈依处’，而我们现在也如此依止他。”

“既然如此没有皈依处，那么，尊者阿难！你们僧团和合的原因是什么呢？”

“婆罗门！我们并非没有皈依处；婆罗门！我们是有皈依处的；我们是以法为皈依处。”

“‘尊者阿难！是否有哪怕一位比丘，是尊者乔达摩指定的——‘在我去世后，他将是你们的皈依处’，而你们现在也如此依止他呢？’——被这样问时，您回答说‘婆罗门！没有哪怕一位比丘，是世尊——那位知者、见者、阿罗汉、正等觉者指定的——‘在我去世后，他将是你们的皈依处’，而我们现在也如此依止他。’；‘那么，尊者阿难！是否有哪怕一位比丘，是僧团公认的、由众多长老比丘们推举的——‘在世尊去世后，他将是我们的皈依处’，而你们现在也如此依止他呢？’——被这样问时，您回答说‘婆罗门！没有哪怕一位比丘，是僧团公认的、由众多长老比丘们推举的——‘在世尊去世后，他将是我们的皈依处’，而我们现在也如此依止他。’；‘既然如此没有皈依处，那么，尊者阿难！你们僧团和合的原因是什么呢？’——被这样问时，您回答说‘婆罗门！我们并非没有皈依处；婆罗门！我们是有皈依处的；我们是以法为皈依处。’那么，尊者阿难！您这番话的意思应该如何理解呢？”

81. “婆罗门！世尊——那位知者、见者、阿罗汉、正等觉者，为比丘们制定了学处，教说了波罗提木叉（戒律条文）。每到布萨日（诵戒日），我们所有住在同一个村落范围内的比丘们，都会聚集在一处。聚集之后，我们请能够诵戒的人诵说波罗提木叉。在诵说过程中，如果有比丘犯了过失，违越了戒律，我们就依照法（Dhamma）、依照教导（Vinaya）来处理。

“所以，并非是尊者们（某个领导者）在管理我们；是法在管理我们。”

“那么，尊者阿难！是否有哪怕一位比丘，是你们现在所恭敬、尊重、尊敬、供养，并且在恭敬、尊重之后依止而住的呢？”

“婆罗门！没有哪怕一位比丘，是我们现在所恭敬、尊重、尊敬、供养，并且在恭敬、尊重之后依止而住的。”

“‘尊者阿难！是否有哪怕一位比丘，是尊者乔达摩指定的——‘在我去世后，他将是你们的皈依处’，而你们现在也如此依止他呢？’——被这样问时，您回答说‘婆罗门！没有哪怕一位比丘，是世尊——那位知者、见者、阿罗汉、正等觉者指定的——‘在我去世后，他将是你们的皈依处’，而我们现在也如此依止他。’；‘那么，尊者阿难！是否有哪怕一位比丘，是僧团公认的、由众多长老比丘们推举的——‘在世尊去世后，他将是我们的皈依处’，而你们现在也如此依止他呢？’——被这样问时，您回答说‘婆罗门！没有哪怕一位比丘，是僧团公认的、由众多长老比丘们推举的——‘在世尊去世后，他将是我们的皈依处’，而我们现在也如此依止他。’；‘那么，尊者阿难！是否有哪怕一位比丘，是你们现在所恭敬、尊重、尊敬、供养，并且在恭敬、尊重之后依止而住的呢？’——被这样问时，您回答说‘婆罗门！没有哪怕一位比丘，是我们现在所恭敬、尊重、尊敬、供养，并且在恭敬、尊重之后依止而住的。’那么，尊者阿难！您这番话的意思应该如何理解呢？”

82. “婆罗门！世尊——那位知者、见者、阿罗汉、正等觉者，宣说了十种令人信乐的法（品质）。在我们当中，谁具足了这些法，我们现在就恭敬他、尊重他、尊敬他、供养他，并且在恭敬、尊重之后依止他而住。是哪十种呢？

“（一）婆罗门！在这里，有比丘持戒，以波罗提木叉的律仪防护而住，具足正确的行为和活动范围，对微小的过错也看作是危险的，领受并学习这些学处。

“（二）他多闻，能受持所听闻的法，积集所听闻的法。那些初善、中善、后善，义理圆满，言辞具足，完全圆满、清净的梵行之法——像这样的法，他听闻得多，能受持，通过语言熟悉，通过意思维审察，通过智慧善于通达。

“（三）他对于衣服、饮食、坐卧具，以及病缘医药等必需品，都能知足。

“（四）他对于四种属于增上心的、带来现法乐住的禅那，能够随愿获得，轻易获得，不难获得。

“（五）他体验各种神通：能由一变多，由多变一；能显现，能隐藏；能穿墙、穿壁、穿山无障碍，如同在空中行走；能在大地中出没，如同在水中；能在水上行走不沉没，如同在大地上；能在空中结跏趺坐而行，如同有翅膀的鸟；能用手触摸到日月，它们如此有大神通、大威力；能以身体的力量达到梵天世界。

“（六）他以清净、超越常人的天耳界，能听到天界和人间的两种声音，无论是远是近。

“（七）他能以自己的心了知其他有情、其他个人的心：有贪的心，了知为‘有贪的心’；离贪的心，了知为‘离贪的心’；有嗔的心，了知为‘有嗔的心’；离嗔的心，了知为‘离嗔的心’；有痴的心，了知为‘有痴的心’；离痴的心，了知为‘离痴的心’；收摄的心，了知为‘收摄的心’；散乱的心，了知为‘散乱的心’；广大的心，了知为‘广大的心’；非广大的心，了知为‘非广大的心’；有上的心，了知为‘有上的心’；无上的心，了知为‘无上的心’；得定的心，了知为‘得定的心’；未得定的心，了知为‘未得定的心’；解脱的心，了知为‘解脱的心’；未解脱的心，了知为‘未解脱的心’。

“（八）他忆念起过去的种种生命形态，即：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、一百生、一千生、十万生，许多个坏灭的劫、许多个生成的劫、许多个坏灭又生成的劫——‘在某处我曾是这样的姓名、这样的种姓、这样的容貌、吃这样的食物、感受这样的苦乐、有这样的寿命极限；我从那里死后，生到另一处；在那里我曾是这样的姓名、这样的种姓、这样的容貌、吃这样的食物、感受这样的苦乐、有这样的寿命极限；我从那里死后，生到此处。’像这样，他能忆念起过去无数生的具体情况和细节。

“（九）他以清净、超越常人的天眼，看见有情众生死去、再生，了知他们卑劣、高尚、美貌、丑陋、往生善趣、往生恶趣，都是随着他们各自的业力而定。

“（十）他通过断尽诸漏，就在当下，亲自证知、达成并安住于无漏的心解脱和慧解脱。

“婆罗门！这十种令人信乐的法，是世尊——那位知者、见者、阿罗汉、正等觉者所宣说的。在我们当中，谁具足了这些法，我们现在就恭敬他、尊重他、尊敬他、供养他，并且在恭敬、尊重之后依止他而住。”

83. 听了这话，摩揭陀国的大臣瓦萨卡拉婆罗门对优波难陀将军说：“将军！您对此怎么看？这些尊者们确实在恭敬应受恭敬者，尊重应受尊重者，尊敬应受尊敬者，供养应受供养者，不是吗？”“确实如此！这些尊者们在恭敬应受恭敬者，尊重应受尊重者，尊敬应受尊敬者，供养应受供养者。如果他们连这样的尊者都不恭敬、不尊重、不尊敬、不供养，那么他们又能恭敬、尊重、尊敬、供养谁，并在恭敬、尊重、尊敬、供养之后依止谁而住呢？”

然后，摩揭陀国的大臣瓦萨卡拉婆罗门对尊者阿难说：“那么，尊者阿难现在住在哪里呢？”

“婆罗门！我现在住在竹林精舍。”

“尊者阿难！那竹林精舍是否令人愉悦、安静、没有喧闹声、远离尘嚣、适合隐居、适合禅修呢？”

“确实如此，婆罗门！竹林精舍令人愉悦、安静、没有喧闹声、远离尘嚣、适合隐居、适合禅修，这正是像您这样的守护者和维护者所成就的。”

“确实如此，尊者阿难！竹林精舍令人愉悦、安静、没有喧闹声、远离尘嚣、适合隐居、适合禅修，这也正是像尊者们这样禅修者、修习禅定者的功劳。尊者们确实是禅修者、修习禅定者。”

“尊者阿难！我记得有一次，尊者乔达摩住在毗舍离的大林重阁讲堂。那时，尊者阿难！我去了大林重阁讲堂，去拜见尊者乔达摩。在那里，尊者乔达摩以各种方式详细地讲述了关于禅定的道理。尊者乔达摩本人确实是一位禅修者、修习禅定者。而且尊者乔达摩称赞一切禅定。”

84. “婆罗门！世尊并非称赞一切禅定，也并非不称赞一切禅定。那么，婆罗门！世尊不称赞什么样的禅定呢？婆罗门！在这里，有些人心被欲贪持续困扰，被欲贪所征服而住，对于已生起的欲贪，不能如实了知其出离之道；他就将欲贪置于（修行的）中心，进行（错误的）禅思、沉思、深思、专注于禅定。他心被嗔恚持续困扰，被嗔恚所征服而住，对于已生起的嗔恚，不能如实了知其出离之道；他就将嗔恚置于中心，进行（错误的）禅思、沉思、深思、专注于禅定。他心被昏沉睡眠持续困扰，被昏沉睡眠所征服而住，对于已生起的昏沉睡眠，不能如实了知其出离之道；他就将昏沉睡眠置于中心，进行（错误的）禅思、沉思、深思、专注于禅定。他心被掉举后悔持续困扰，被掉举后悔所征服而住，对于已生起的掉举后悔，不能如实了知其出离之道；他就将掉举后悔置于中心，进行（错误的）禅思、沉思、深思、专注于禅定。他心被疑惑持续困扰，被疑惑所征服而住，对于已生起的疑惑，不能如实了知其出离之道；他就将疑惑置于中心，进行（错误的）禅思、沉思、深思、专注于禅定。——婆罗门！像这样的禅定，世尊是不称赞的。”

“那么，婆罗门！世尊称赞什么样的禅定呢？婆罗门！在这里，比丘远离诸欲，远离诸不善法，进入并安住于有寻、有伺、由远离产生的喜和乐的初禅。随着寻和伺的止息，内心变得宁静，心达到专一，无寻、无伺，进入并安住于由定产生的喜和乐的二禅。……（同样次第进入）……三禅……进入并安住于四禅。——婆罗门！像这样的禅定，世尊是称赞的。”

“尊者阿难！看来尊者乔达摩确实是呵责了应受呵责的禅定，称赞了应受称赞的禅定。好了，尊者阿难！我们现在要告辞了；我们有很多事务，很多工作要处理。”

“婆罗门！那就请您自便吧（您认为合适的时候就请便）。”

于是，摩揭陀国的大臣瓦萨卡拉婆罗门，对尊者阿难所说的话表示欢喜和随喜，从座位上起身离开了。

在摩揭陀国的大臣瓦萨卡拉婆罗门离开后不久，瞿默目犍连婆罗门对尊者阿难这样说：“我们刚才向尊者阿难请教的问题，尊者阿难还没有回答我们呢。”

“婆罗门！我难道没有告诉您吗？——‘婆罗门！现在没有哪怕一位比丘，能完全地、在所有方面都具足那些法——就是世尊，那位阿罗汉、正等觉者所具足的那些法。为什么呢？婆罗门！因为世尊是那未曾生起的道的令生起者，是那未曾被认知的道的令认知者，是那未曾被解说的道的解说者。他知晓道，通达道，精通于道。而现在，他的弟子们是随顺着道而安住，是跟随着他而具足（这些法）的。’”

第八瞿默目犍连经结束。

☸.....................................................................

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《3》Uparipaṇṇāsapāḷi 后分五十二经篇 (MN 101-152, 1-463)/1. Devadahavagga 天臂品 (MN 101-110, 1-92)”

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【经名】 1.9 Mahāpuṇṇamasutta 满月大经 (MN 109, 85-90)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Mahāpuṇṇamasuttaṃ

85. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Tena kho pana samayena bhagavā tadahuposathe pannarase puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto abbhokāse nisinno hoti. Atha kho aññataro bhikkhu uṭṭhāyāsanā ekaṃsaṃ cīvaraṃ katvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca –

“Puccheyyāhaṃ, bhante, bhagavantaṃ kiñcideva desaṃ, sace me bhagavā okāsaṃ karoti pañhassa veyyākaraṇāyā”ti. “Tena hi tvaṃ, bhikkhu, sake āsane nisīditvā puccha yadākaṅkhasī”ti.

86. Atha kho so bhikkhu sake āsane nisīditvā bhagavantaṃ etadavoca – “ime nu kho, bhante, pañcupādānakkhandhā, seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho”ti? “Ime kho, bhikkhu, pañcupādānakkhandhā, seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho”ti.

“Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ uttariṃ pañhaṃ pucchi – “ime pana, bhante, pañcupādānakkhandhā kiṃmūlakā”ti? “Ime kho, bhikkhu, pañcupādānakkhandhā chandamūlakā”ti. “Taṃyeva nu kho, bhante, upādānaṃ te pañcupādānakkhandhā, udāhu aññatra pañcahupādānakkhandhehi upādānan”ti? “Na kho, bhikkhu, taṃyeva upādānaṃ te pañcupādānakkhandhā, nāpi aññatra pañcahupādānakkhandhehi upādānaṃ. Yo kho, bhikkhu, pañcasu upādānakkhandhesu chandarāgo taṃ tattha upādānan”ti.

“Siyā pana, bhante, pañcasu upādānakkhandhesu chandarāgavemattatā”ti? “Siyā bhikkhū”ti bhagavā avoca “idha, bhikkhu, ekaccassa evaṃ hoti – ‘evaṃrūpo siyaṃ anāgatamaddhānaṃ, evaṃvedano siyaṃ anāgatamaddhānaṃ, evaṃsañño siyaṃ anāgatamaddhānaṃ, evaṃsaṅkhāro siyaṃ anāgatamaddhānaṃ, evaṃviññāṇo siyaṃ anāgatamaddhānan’ti. Evaṃ kho, bhikkhu, siyā pañcasu upādānakkhandhesu chandarāgavemattatā”ti.

“Kittāvatā pana, bhante, khandhānaṃ khandhādhivacanaṃ hotī”ti? “Yaṃ kiñci, bhikkhu, rūpaṃ – atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā, oḷārikaṃ vā sukhumaṃ vā, hīnaṃ vā paṇītaṃ vā, yaṃ dūre santike vā – ayaṃ rūpakkhandho. Yā kāci vedanā – atītānāgatapaccuppannā ajjhattaṃ vā bahiddhā vā, oḷārikā vā sukhumā vā, hīnā vā paṇītā vā, yā dūre santike vā – ayaṃ vedanākkhandho. Yā kāci saññā – atītānāgatapaccuppannā…pe… yā dūre santike vā – ayaṃ saññākkhandho. Ye keci saṅkhārā – atītānāgatapaccuppannā ajjhattaṃ vā bahiddhā vā, oḷārikā vā sukhumā vā, hīnā vā paṇītā vā, ye dūre santike vā – ayaṃ saṅkhārakkhandho. Yaṃ kiñci viññāṇaṃ – atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā, oḷārikaṃ vā sukhumaṃ vā, hīnaṃ vā paṇītaṃ vā, yaṃ dūre santike vā – ayaṃ viññāṇakkhandho. Ettāvatā kho, bhikkhu, khandhānaṃ khandhādhivacanaṃ hotī”ti.

“Ko nu kho, bhante, hetu ko paccayo rūpakkhandhassa paññāpanāya? Ko hetu ko paccayo vedanākkhandhassa paññāpanāya? Ko hetu ko paccayo saññākkhandhassa paññāpanāya? Ko hetu ko paccayo saṅkhārakkhandhassa paññāpanāya? Ko hetu ko paccayo viññāṇakkhandhassa paññāpanāyā”ti?

“Cattāro kho, bhikkhu, mahābhūtā hetu, cattāro mahābhūtā paccayo rūpakkhandhassa paññāpanāya. Phasso hetu, phasso paccayo vedanākkhandhassa paññāpanāya. Phasso hetu, phasso paccayo saññākkhandhassa paññāpanāya. Phasso hetu, phasso paccayo saṅkhārakkhandhassa paññāpanāya. Nāmarūpaṃ kho, bhikkhu, hetu, nāmarūpaṃ paccayo viññāṇakkhandhassa paññāpanāyā”ti.

87. “Kathaṃ pana, bhante, sakkāyadiṭṭhi hotī”ti? “Idha, bhikkhu, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati rūpavantaṃ vā attānaṃ attani vā rūpaṃ rūpasmiṃ vā attānaṃ; vedanaṃ attato samanupassati vedanāvantaṃ vā attānaṃ attani vā vedanaṃ vedanāya vā attānaṃ; saññaṃ attato samanupassati saññāvantaṃ vā attānaṃ attani vā saññaṃ saññāya vā attānaṃ; saṅkhāre attato samanupassati saṅkhāravantaṃ vā attānaṃ attani vā saṅkhāre saṅkhāresu vā attānaṃ; viññāṇaṃ attato samanupassati viññāṇavantaṃ vā attānaṃ attani vā viññāṇaṃ viññāṇasmiṃ vā attānaṃ. Evaṃ kho, bhikkhu, sakkāyadiṭṭhi hotī”ti.

“Kathaṃ pana, bhante, sakkāyadiṭṭhi na hotī”ti? “Idha, bhikkhu, sutavā ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na rūpaṃ attato samanupassati na rūpavantaṃ vā attānaṃ na attani vā rūpaṃ na rūpasmiṃ vā attānaṃ; na vedanaṃ attato samanupassati na vedanāvantaṃ vā attānaṃ na attani vā vedanaṃ na vedanāya vā attānaṃ; na saññaṃ attato samanupassati na saññāvantaṃ vā attānaṃ na attani vā saññaṃ na saññāya vā attānaṃ; na saṅkhāre attato samanupassati na saṅkhāravantaṃ vā attānaṃ na attani vā saṅkhāre na saṅkhāresu vā attānaṃ; na viññāṇaṃ attato samanupassati na viññāṇavantaṃ vā attānaṃ na attani vā viññāṇaṃ na viññāṇasmiṃ vā attānaṃ. Evaṃ kho, bhikkhu, sakkāyadiṭṭhi na hotī”ti.

88. “Ko nu kho, bhante, rūpe assādo, ko ādīnavo, kiṃ nissaraṇaṃ? Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇaṃ? Ko saññāya assādo, ko ādīnavo, kiṃ nissaraṇaṃ? Ko saṅkhāresu assādo, ko ādīnavo, kiṃ nissaraṇaṃ? Ko viññāṇe assādo, ko ādīnavo, kiṃ nissaraṇan”ti? “Yaṃ kho, bhikkhu, rūpaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ rūpe assādo. Yaṃ rūpaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ, ayaṃ rūpe ādīnavo. Yo rūpe chandarāgavinayo chandarāgappahānaṃ, idaṃ rūpe nissaraṇaṃ. Yaṃ kho [yañca (syā. kaṃ.)], bhikkhu, vedanaṃ paṭicca… saññaṃ paṭicca… saṅkhāre paṭicca… viññāṇaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ viññāṇe assādo. Yaṃ viññāṇaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ, ayaṃ viññāṇe ādīnavo. Yo viññāṇe chandarāgavinayo chandarāgappahānaṃ, idaṃ viññāṇe nissaraṇan”ti.

89. “Kathaṃ pana, bhante, jānato kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṃkāramamaṃkāramānānusayā na hontī”ti? “Yaṃ kiñci, bhikkhu, rūpaṃ – atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā – sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti – evametaṃ yathābhūtaṃ sammappaññāya passati. Yā kāci vedanā… yā kāci saññā… ye keci saṅkhārā… yaṃ kiñci viññāṇaṃ – atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā – sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti – evametaṃ yathābhūtaṃ sammappaññāya passati. Evaṃ kho, bhikkhu, jānato evaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṃkāramamaṃkāramānānusayā na hontī”ti.

90. Atha kho aññatarassa bhikkhuno evaṃ cetaso parivitakko udapādi – “iti kira, bho, rūpaṃ anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṃ anattā; anattakatāni kammāni kamattānaṃ [kathamattānaṃ (saṃ. ni. 3.82)] phusissantī”ti? Atha kho bhagavā tassa bhikkhuno cetasā cetoparivitakkamaññāya bhikkhū āmantesi – “ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ idhekacco moghapuriso avidvā avijjāgato taṇhādhipateyyena cetasā satthu sāsanaṃ atidhāvitabbaṃ maññeyya – ‘iti kira, bho, rūpaṃ anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṃ anattā; anattakatāni kammāni kamattānaṃ phusissantī’ti. Paṭivinītā [paṭicca vinītā (sī. pī.), paṭipucchāmi vinītā (syā. kaṃ.)] kho me tumhe, bhikkhave, tatra tatra dhammesu”.

“Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ, bhante”. “Taṃ kiṃ maññatha, bhikkhave, vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ, bhante”. “Tasmātiha, bhikkhave, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā sabbaṃ rūpaṃ – ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Yā kāci vedanā… yā kāci saññā… ye keci saṅkhārā… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā sabbaṃ viññāṇaṃ – ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati; nibbindaṃ virajjati, virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti. Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne saṭṭhimattānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsūti.

Mahāpuṇṇamasuttaṃ niṭṭhitaṃ navamaṃ.

☸---------------------------------------------------------------------

第一〇九 满月大经 Mahāpuṇṇamasuttaṃ

我是这样听说的。

一时，世尊住在舍卫城的东园鹿母讲堂。那时正好是布萨日十五日，满月的夜晚。世尊被比丘僧团围绕着，坐在露天的地方。这时，有一位比丘从座位上站起来，偏袒右肩，向世尊合掌行礼，对世尊这样说道：“世尊！我有些问题想请问世尊，如果世尊允许为我解答疑问，请您开示。”

“那么，比丘，你回到自己的座位上坐下，问你想问的问题吧。”

那时，那位比丘回到自己的座位坐下后，对世尊这样说：“世尊，这五种是取蕴吗？也就是：色取蕴、受取蕴、想取蕴、行取蕴、识取蕴？”

“比丘，这五种就是取蕴，即：色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。”

“善哉！世尊！”那位比丘对世尊的回答感到欢喜、随喜，接着向世尊进一步提问：“那么，世尊，这五取蕴以什么为根源呢？”

“比丘，这五取蕴以‘欲’（chanda）为根源。”

“世尊！那个‘取’（upādāna）就是这五取蕴吗？还是说，‘取’是五取蕴之外的东西呢？”

“比丘！‘取’（upādāna）既不是这五取蕴本身，也不是在五取蕴之外。比丘，对于这五取蕴的‘欲-贪’（chandarāga），那才是‘取’。”

“那么，世尊，对于五取蕴的‘欲-贪’（chandarāga），会有差异性吗？”

“比丘，是会有的。”世尊说道：“比丘，比如这里有某个人这样想：‘愿我在未来世有这样的色！愿我在未来世有这样的受！愿我在未来世有这样的想！愿我在未来世有这样的行！愿我在未来世有这样的识！’比丘，像这样，对于五取蕴就存在‘欲-贪’的差异性。”

“那么，世尊，就‘蕴’（khandha）来说，‘蕴’的含义是什么呢？”

“比丘！任何色，无论是过去的、未来的、现在的，内在的或外在的，粗的或细的，低劣的或殊胜的，远的或近的——这都称为色蕴。任何受，无论是过去的、未来的、现在的，内在的或外在的，粗的或细的，低劣的或殊胜的，远的或近的——这都称为受蕴。任何想，无论是过去的、未来的、现在的……（同前）……远的或近的——这都称为想蕴。任何行，无论是过去的、未来的、现在的，内在的或外在的，粗的或细的，低劣的或殊胜的，远的或近的——这都称为行蕴。任何识，无论是过去的、未来的、现在的，内在的或外在的，粗的或细的，低劣的或殊胜的，远的或近的——这都称为识蕴。比丘，这就是就‘蕴’来说，‘蕴’的含义。”

“世尊！色蕴的施设（形成/认知）有什么因、什么缘？受蕴的施设有什么因、什么缘？想蕴的施设有什么因、什么缘？行蕴的施设有什么因、什么缘？识蕴的施设有什么因、什么缘？”

“比丘，四种大种（地、水、火、风）是色蕴施设的因，四种大种是色蕴施设的缘。‘触’（phassa）是受蕴施设的因，‘触’是受蕴施设的缘。‘触’是想蕴施设的因，‘触’是想蕴施设的缘。‘触’是行蕴施设的因，‘触’是行蕴施设的缘。比丘，‘名色’（nāmarūpa）是识蕴施设的因，‘名色’是识蕴施设的缘。”

“那么，世尊，怎样会产生‘有身见’（sakkāyadiṭṭhi）呢？”

“比丘，在这里，未听闻（佛法）的凡夫，不曾见过圣者，不了解圣者的法，未在圣者的法中得到训练；不曾见过善知识，不了解善知识的法，未在善知识的法中得到训练——他这样看待：色是我，或我有色，或色在我中，或我在色中；受是我，或我有受，或受在我中，或我在受中；想是我，或我有想，或想在我中，或我在想中；行是我，或我有行，或行在我中，或我在行中；识是我，或我有识，或识在我中，或我在识中。比丘，像这样，就产生了‘有身见’。”

“那么，世尊，怎样才能没有‘有身见’呢？”

“比丘，在这里，多闻的圣弟子，曾见过圣者，了解圣者的法，在圣者的法中善于训练；曾见过善知识，了解善知识的法，在善知识的法中善于训练——他不这样看待：色是我，或我有色，或色在我中，或我在色中；他不这样看待：受是我，或我有受，或受在我中，或我在受中；他不这样看待：想是我，或我有想，或想在我中，或我在想中；他不这样看待：行是我，或我有行，或行在我中，或我在行中；他不这样看待：识是我，或我有识，或识在我中，或我在识中。比丘，像这样，就没有‘有身见’。”

“世尊！对于色，什么是它的‘味’（assāda，吸引力/乐味），什么是它的‘患’（ādīnava，过患/危险），什么是它的‘出离’（nissaraṇa，解脱/出路）？对于受，什么是它的‘味’，什么是它的‘患’，什么是它的‘出离’？对于想，什么是它的‘味’，什么是它的‘患’，什么是它的‘出离’？对于行，什么是它的‘味’，什么是它的‘患’，什么是它的‘出离’？对于识，什么是它的‘味’，什么是它的‘患’，什么是它的‘出离’？”

“比丘！缘于色而生起的快乐和喜悦，这就是色的‘味’。色是无常的、是苦的、是变易法（vipariṇāmadhamma），这就是色的‘患’。对于色，调伏欲-贪、断除欲-贪，这就是色的‘出离’。比丘！缘于受……（同前）……缘于想……（同前）……缘于行……（同前）……缘于识而生起的快乐和喜悦，这就是识的‘味’。识是无常的、是苦的、是变易法，这就是识的‘患’。对于识，调伏欲-贪、断除欲-贪，这就是识的‘出离’。”

“世尊！那么，要怎样知、怎样见，才能对于这个有识之身以及外在的一切相（nimitta），不再有‘我’（ahaṃkāra）、‘我所’（mamaṃkāra）和‘慢随眠’（mānānusayā）呢？”

“比丘！任何色，无论是过去的、未来的、现在的，内在的或外在的，粗的或细的，低劣的或殊胜的，远的或近的——对于这一切色，都以正慧如实地看待：‘这不是我的（n'etam mama），这不是我（n'eso'ham asmi），这不是我的自我（na me so attā）’。任何受，无论是过去的、未来的、现在的，内在的或外在的，粗的或细的，低劣的或殊胜的，远的或近的——对于这一切受，都以正慧如实地看待：‘这不是我的，这不是我，这不是我的自我’。任何想，无论是过去的、未来的、现在的……（同前）……远的或近的——对于这一切想，都以正慧如实地看待：‘这不是我的，这不是我，这不是我的自我’。任何行，无论是过去的、未来的、现在的，内在的或外在的，粗的或细的，低劣的或殊胜的，远的或近的——对于这一切行，都以正慧如实地看待：‘这不是我的，这不是我，这不是我的自我’。任何识，无论是过去的、未来的、现在的，内在的或外在的，粗的或细的，低劣的或殊胜的，远的或近的——对于这一切识，都以正慧如实地看待：‘这不是我的，这不是我，这不是我的自我’。比丘，像这样知、这样见，就能对于这个有识之身以及外在的一切相，不再有‘我’、‘我所’和‘慢随眠’。”

这时，某位比丘心中生起了这样的思考：“啊！如果色是无我，受是无我，想是无我，行是无我，识是无我，那么，由无我所造作的业，将触及哪个‘我’呢？”

这时，世尊以心了知那位比丘的心思，便对比丘们说：“诸比丘，这种情况是可能发生的：某个愚人，无知，被无明笼罩，心被渴爱（taṇhā）主宰，可能会认为（可以通过这种方式）超越导师的教法，（心想：）‘啊！如果色是无我，受是无我，想是无我，行是无我，识是无我，那么，由无我所造作的业，将触及哪个‘我’呢？’ 诸比丘，我已经在各种法中，反复训练你们（关于缘起等）。诸比丘！你们怎么认为——色是常还是无常？”

“世尊，是无常的。”

“那无常的是苦，还是乐呢？”

“世尊，是苦的。”

“那无常、苦、变易法的东西，适合这样看待它吗：‘这是我的，这是我，这是我的自我’？”

“不适合，世尊。”

“诸比丘！你们怎么认为：受…想…行…识，是常还是无常？”

“世尊，是无常的。”

“那无常的是苦，还是乐呢？”

“世尊，是苦的。”

“那无常、苦、变易法的东西，适合这样看待它吗：‘这是我的，这是我，这是我的自我’？”

“不适合，世尊。”

“因此，诸比丘，任何色，无论是过去的、未来的、现在的，内在的或外在的，粗的或细的，低劣的或殊胜的，远的或近的——对于这一切色，都应以正慧如实地看待：‘这不是我的，这不是我，这不是我的自我’。任何受…任何想…任何行…任何识，无论是过去的、未来的、现在的，内在的或外在的，粗的或细的，低劣的或殊胜的，远的或近的——对于这一切识，都应以正慧如实地看待：‘这不是我的，这不是我，这不是我的自我’。诸比丘，如此观察，多闻的圣弟子对色厌离，对受厌离，对想厌离，对行厌离，对识厌离。厌离之后便离贪；通过离贪而解脱；在解脱时，了知‘已解脱’。他确知：‘生命已尽，梵行已立，应作已作，不再有（轮回）到此状态。’”世尊说完这番话后，那些比丘心满意足，欢喜地接受了世尊的教导。

就在讲述这番解说时，大约六十位比丘的心，无所执取地从诸漏中解脱了。

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《3》Uparipaṇṇāsapāḷi 后分五十二经篇 (MN 101-152, 1-463)/1. Devadahavagga 天臂品 (MN 101-110, 1-92)”

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【经名】 1.10 Cūḷapuṇṇamasutta 满月小经 (MN 110, 91-92)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Cūḷapuṇṇamasuttaṃ

91. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Tena kho pana samayena bhagavā tadahuposathe pannarase puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto abbhokāse nisinno hoti. Atha kho bhagavā tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā bhikkhū āmantesi – “jāneyya nu kho, bhikkhave, asappuriso asappurisaṃ – ‘asappuriso ayaṃ bhavan’”ti? “No hetaṃ, bhante”. “Sādhu, bhikkhave; aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ asappuriso asappurisaṃ jāneyya – ‘asappuriso ayaṃ bhavan’ti. Jāneyya pana, bhikkhave, asappuriso sappurisaṃ – ‘sappuriso ayaṃ bhavan’”ti? “No hetaṃ, bhante”. “Sādhu, bhikkhave; etampi kho, bhikkhave, aṭṭhānaṃ anavakāso yaṃ asappuriso sappurisaṃ jāneyya – ‘sappuriso ayaṃ bhavan’ti. Asappuriso, bhikkhave, assaddhammasamannāgato hoti, asappurisabhatti [asappurisabhattī (sabbattha)] hoti, asappurisacintī hoti, asappurisamantī hoti, asappurisavāco hoti, asappurisakammanto hoti, asappurisadiṭṭhi [asappurisadiṭṭhī (sabbattha)] hoti; asappurisadānaṃ deti”.

“Kathañca, bhikkhave, asappuriso assaddhammasamannāgato hoti? Idha, bhikkhave, asappuriso assaddho hoti, ahiriko hoti, anottappī hoti, appassuto hoti, kusīto hoti, muṭṭhassati hoti, duppañño hoti. Evaṃ kho, bhikkhave, asappuriso assaddhammasamannāgato hoti.

“Kathañca, bhikkhave, asappuriso asappurisabhatti hoti? Idha, bhikkhave, asappurisassa ye te samaṇabrāhmaṇā assaddhā ahirikā anottappino appassutā kusītā muṭṭhassatino duppaññā tyāssa mittā honti te sahāyā. Evaṃ kho, bhikkhave, asappuriso asappurisabhatti hoti.

“Kathañca, bhikkhave, asappuriso asappurisacintī hoti? Idha, bhikkhave, asappuriso attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti. Evaṃ kho, bhikkhave, asappuriso asappurisacintī hoti.

“Kathañca, bhikkhave, asappuriso asappurisamantī hoti? Idha, bhikkhave, asappuriso attabyābādhāyapi manteti, parabyābādhāyapi manteti, ubhayabyābādhāyapi manteti. Evaṃ kho, bhikkhave, asappuriso asappurisamantī hoti.

“Kathañca, bhikkhave, asappuriso asappurisavāco hoti? Idha, bhikkhave, asappuriso musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti. Evaṃ kho, bhikkhave, asappuriso asappurisavāco hoti.

“Kathañca, bhikkhave, asappuriso asappurisakammanto hoti? Idha, bhikkhave, asappuriso pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti. Evaṃ kho, bhikkhave, asappuriso asappurisakammanto hoti.

“Kathañca, bhikkhave, asappuriso asappurisadiṭṭhi hoti? Idha, bhikkhave, asappuriso evaṃdiṭṭhi [evaṃdiṭṭhī (sī. pī.), evaṃdiṭṭhiko (syā. kaṃ.)] hoti – ‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ [sukkaṭadukkaṭānaṃ (sī. pī.)] kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā [samaggatā (ka.)] sammāpaṭipannā, ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Evaṃ kho, bhikkhave, asappuriso asappurisadiṭṭhi hoti.

“Kathañca, bhikkhave, asappuriso asappurisadānaṃ deti? Idha, bhikkhave, asappuriso asakkaccaṃ dānaṃ deti, asahatthā dānaṃ deti, acittīkatvā dānaṃ deti, apaviṭṭhaṃ dānaṃ deti anāgamanadiṭṭhiko dānaṃ deti. Evaṃ kho, bhikkhave, asappuriso asappurisadānaṃ deti.

“So, bhikkhave, asappuriso evaṃ assaddhammasamannāgato, evaṃ asappurisabhatti, evaṃ asappurisacintī, evaṃ asappurisamantī, evaṃ asappurisavāco, evaṃ asappurisakammanto, evaṃ asappurisadiṭṭhi; evaṃ asappurisadānaṃ datvā kāyassa bhedā paraṃ maraṇā yā asappurisānaṃ gati tattha upapajjati. Kā ca, bhikkhave, asappurisānaṃ gati? Nirayo vā tiracchānayoni vā.

92. “Jāneyya nu kho, bhikkhave, sappuriso sappurisaṃ – ‘sappuriso ayaṃ bhavan’”ti? “Evaṃ, bhante”. “Sādhu, bhikkhave; ṭhānametaṃ, bhikkhave, vijjati yaṃ sappuriso sappurisaṃ jāneyya – ‘sappuriso ayaṃ bhavan’ti. Jāneyya pana, bhikkhave, sappuriso asappurisaṃ – ‘asappuriso ayaṃ bhavan’”ti? “Evaṃ, bhante”. “Sādhu, bhikkhave; etampi kho, bhikkhave, ṭhānaṃ vijjati yaṃ sappuriso asappurisaṃ jāneyya – ‘asappuriso ayaṃ bhavan’ti. Sappuriso, bhikkhave, saddhammasamannāgato hoti, sappurisabhatti hoti, sappurisacintī hoti, sappurisamantī hoti, sappurisavāco hoti, sappurisakammanto hoti, sappurisadiṭṭhi hoti; sappurisadānaṃ deti”.

“Kathañca, bhikkhave, sappuriso saddhammasamannāgato hoti? Idha, bhikkhave, sappuriso saddho hoti, hirimā hoti, ottappī hoti, bahussuto hoti, āraddhavīriyo hoti, upaṭṭhitassati hoti, paññavā hoti. Evaṃ kho, bhikkhave, sappuriso saddhammasamannāgato hoti.

“Kathañca, bhikkhave, sappuriso sappurisabhatti hoti? Idha, bhikkhave, sappurisassa ye te samaṇabrāhmaṇā saddhā hirimanto ottappino bahussutā āraddhavīriyā upaṭṭhitassatino paññavanto tyāssa mittā honti, te sahāyā. Evaṃ kho, bhikkhave, sappuriso sappurisabhatti hoti.

“Kathañca, bhikkhave, sappuriso sappurisacintī hoti? Idha, bhikkhave, sappuriso nevattabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti. Evaṃ kho, bhikkhave, sappuriso sappurisacintī hoti.

“Kathañca, bhikkhave, sappuriso sappurisamantī hoti? Idha, bhikkhave, sappuriso nevattabyābādhāya manteti, na parabyābādhāya manteti, na ubhayabyābādhāya manteti. Evaṃ kho, bhikkhave, sappuriso sappurisamantī hoti.

“Kathañca, bhikkhave, sappuriso sappurisavāco hoti? Idha, bhikkhave, sappuriso musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti. Evaṃ kho, bhikkhave, sappuriso sappurisavāco hoti.

“Kathañca, bhikkhave, sappuriso sappurisakammanto hoti? Idha, bhikkhave, sappuriso pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti. Evaṃ kho, bhikkhave, sappuriso sappurisakammanto hoti.

“Kathañca, bhikkhave, sappuriso sappurisadiṭṭhi hoti? Idha, bhikkhave, sappuriso evaṃdiṭṭhi hoti – ‘atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Evaṃ kho, bhikkhave, sappuriso sappurisadiṭṭhi hoti.

“Kathañca, bhikkhave, sappuriso sappurisadānaṃ deti? Idha, bhikkhave, sappuriso sakkaccaṃ dānaṃ deti, sahatthā dānaṃ deti, cittīkatvā dānaṃ deti, anapaviṭṭhaṃ dānaṃ deti, āgamanadiṭṭhiko dānaṃ deti. Evaṃ kho, bhikkhave, sappuriso sappurisadānaṃ deti.

“So, bhikkhave, sappuriso evaṃ saddhammasamannāgato, evaṃ sappurisabhatti, evaṃ sappurisacintī, evaṃ sappurisamantī, evaṃ sappurisavāco, evaṃ sappurisakammanto, evaṃ sappurisadiṭṭhi; evaṃ sappurisadānaṃ datvā kāyassa bhedā paraṃ maraṇā yā sappurisānaṃ gati tattha upapajjati. Kā ca, bhikkhave, sappurisānaṃ gati? Devamahattatā vā manussamahattatā vā”ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Cūḷapuṇṇamasuttaṃ niṭṭhitaṃ dasamaṃ.

Devadahavaggo niṭṭhito paṭhamo.

Tassuddānaṃ –

Devadahaṃ pañcattayaṃ, kinti-sāma-sunakkhattaṃ;

Sappāya-gaṇa-gopaka-mahāpuṇṇacūḷapuṇṇañcāti.

☸---------------------------------------------------------------------

第一一〇 满月小经 Cūḷapuṇṇamasuttaṃ

我是这样听说的。

一时，世尊住在舍卫城的东园鹿母讲堂。那时正好是布萨日十五日，满月的夜晚。世尊被比丘僧团围绕着，坐在露天的地方。这时，世尊环视默然静坐的比丘僧团后，对比丘们说：

“诸比丘，非善士（asappurisa）能识得非善士，（知道）‘这位仁兄是非善士’吗？”

“不，世尊。”

“善哉！诸比丘。这是不可能、没机会的，诸比丘，非善士能识得非善士，（知道）‘这位仁兄是非善士’。那么，诸比丘，非善士能识得善士（sappurisa），（知道）‘这位仁兄是善士’吗？”

“不，世尊。”

“善哉！诸比丘。这也是不可能、没机会的，诸比丘，非善士能识得善士，（知道）‘这位仁兄是善士’。诸比丘，非善士具备非善士之法（asaddhamma），结交非善士（asappurisabhatti），有非善士的想法（asappurisacintī），有非善士的计议（asappurisamantī），说非善士的言语（asappurisavāco），做非善士的行为（asappurisakammanto），持非善士的见解（asappurisadiṭṭhi），行非善士的布施（asappurisadāna）。”

“诸比丘，非善士如何具备非善士之法呢？诸比丘，在这里，非善士无信（assaddho），无惭（ahiriko），无愧（anottappī），少闻（appassuto），懈怠（kusīto），失念（muṭṭhassati），无慧（duppañño）。诸比丘，像这样，非善士具备非善士之法。”

“诸比丘，非善士如何结交非善士呢？诸比丘，在这里，非善士与那些无信、无惭、无愧、少闻、懈怠、失念、无慧的沙门、婆罗门为友，做他们的同伴。诸比丘，像这样，非善士结交非善士。”

“诸比丘，非善士如何有非善士的想法呢？诸比丘，在这里，非善士心怀伤害自己、伤害他人、伤害双方的意图。诸比丘，像这样，非善士有非善士的想法。”

“诸比丘，非善士如何有非善士的计议呢？诸比丘，在这里，非善士图谋伤害自己、伤害他人、伤害双方。诸比丘，像这样，非善士有非善士的计议。”

“诸比丘，非善士如何说非善士的言语呢？诸比丘，在这里，非善士说妄语（musāvādī），说离间语（pisuṇavāco），说粗恶语（pharusavāco），说杂秽语（samphappalāpī）。诸比丘，像这样，非善士说非善士的言语。”

“诸比丘，非善士如何做非善士的行为呢？诸比丘，在这里，非善士杀生（pāṇātipātī），不与取（偷盗，adinnādāyī），行邪淫（kāmesumicchācārī）。诸比丘，像这样，非善士做非善士的行为。”

“诸比丘，非善士如何持非善士的见解呢？诸比丘，在这里，非善士持有这样的见解：‘没有布施（的功德），没有祭祀（的功德），没有供奉（的功德）；没有善恶业的果报；没有此世，没有他世；没有母亲（的恩德），没有父亲（的恩德）；没有化生的众生；世间没有那些行为端正（sammaggatā）、修行正确（sammāpaṭipannā）的沙门、婆罗门，他们能亲身证悟此世和他世并为人宣说。’诸比丘，像这样，非善士持非善士的见解（即邪见）。”

“诸比丘，非善士如何行非善士的布施呢？诸比丘，在这里，非善士布施时轻慢不敬（asakkaccaṃ），不亲手布施（asahatthā），不用心布施（acittīkatvā），布施丢弃的物品（apaviṭṭhaṃ），不相信有果报而布施（anāgamanadiṭṭhiko）。诸比丘，像这样，非善士行非善士的布施。”

“诸比丘，那非善士，像这样具备非善士之法，像这样结交非善士，像这样有非善士的想法，像这样有非善士的计议，像这样说非善士的言语，像这样有非善士的行为，像这样持非善士的见解，像这样行非善士的布施后，身坏命终，会投生到非善士的去处。诸比丘，什么是非善士的去处呢？就是地狱或畜生道。”

“诸比丘，善士能识得善士，（知道）‘这位仁兄是善士’吗？”

“是的，世尊。”

“善哉！诸比丘。这是可能发生的，诸比丘，善士能识得善士，（知道）‘这位仁兄是善士’。那么，诸比丘，善士能识得非善士，（知道）‘这位仁兄是非善士’吗？”

“是的，世尊。”

“善哉！诸比丘。这也是可能发生的，诸比丘，善士能识得非善士，（知道）‘这位仁兄是非善士’。诸比丘，善士具备善士之法（saddhamma），结交善士（sappurisabhatti），有善士的想法（sappurisacintī），有善士的计议（sappurisamantī），说善士的言语（sappurisavāco），做善士的行为（sappurisakammanto），持善士的见解（sappurisadiṭṭhi），行善士的布施（sappurisadāna）。”

“诸比丘，善士如何具备善士之法呢？诸比丘，在这里，善士有信（saddho），有惭（hirimā），有愧（ottappī），多闻（bahussuto），精进不懈（āraddhavīriyo），保持正念（upaṭṭhitassati），有智慧（paññavā）。诸比丘，像这样，善士具备善士之法。”

“诸比丘，善士如何结交善士呢？诸比丘，在这里，善士与那些有信、有惭、有愧、多闻、精进不懈、保持正念、有智慧的沙门、婆罗门为友，做他们的同伴。诸比丘，像这样，善士结交善士。”

“诸比丘，善士如何有善士的想法呢？诸比丘，在这里，善士不心怀伤害自己、不伤害他人、不伤害双方的意图。诸比丘，像这样，善士有善士的想法。”

“诸比丘，善士如何有善士的计议呢？诸比丘，在这里，善士不图谋伤害自己、不伤害他人、不伤害双方。诸比丘，像这样，善士有善士的计议。”

第一一〇 满月小经

诸比丘，善士如何说善士的言语呢？诸比丘，在这里，善士远离妄语（musāvādā paṭivirato），远离离间语（pisuṇāya vācāya paṭivirato），远离粗恶语（pharusāya vācāya paṭivirato），远离杂秽语（samphappalāpā paṭivirato）。诸比丘！像这样，善士说善士的言语。”

“诸比丘，善士如何做善士的行为呢？诸比丘，在这里，善士远离杀生（pāṇātipātā paṭivirato），远离不与取（adinnādānā paṭivirato），远离邪淫（kāmesumicchācārā paṭivirato）。诸比丘！像这样，善士做善士的行为。”

“诸比丘，善士如何持善士的见解呢？诸比丘，在这里，善士持有这样的见解：‘有布施（的功德），有祭祀（的功德），有供奉（的功德）；有善恶业的果报；有此世，有他世；有母亲（的恩德），有父亲（的恩德）；有化生的众生；世间有那些行为端正、修行正确的沙门、婆罗门，他们能亲身证悟此世和他世并为人宣说。’诸比丘，像这样，善士持善士的见解（即正见）。”

“诸比丘，善士如何行善士的布施呢？诸比丘，在这里，善士布施时恭敬地布施（sakkaccaṃ），亲手布施（sahattha），用心布施（cittīkatvā），布施非丢弃的物品（anapaviṭṭhaṃ），相信有果报而布施（āgamanadiṭṭhiko）。诸比丘，像这样，善士行善士的布施。”

“诸比丘，那善士，像这样具备善士之法，像这样结交善士，像这样有善士的想法，像这样有善士的计议，像这样说善士的言语，像这样有善士的行为，像这样持善士的见解，像这样行善士的布施后，身坏命终，会投生到善士的去处。诸比丘，什么是善士的去处呢？就是生于天界或人间，得享尊荣富贵（Devamahattatā vā manussamahattatā vā）。”

世尊说完这番话后，那些比丘心满意足，欢喜地接受了世尊的教导。

摄颂：天臂、五与三、紧提、沙门、善星；适宜、算师目犍连、满月大、满月小经。

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《3》Uparipaṇṇāsapāḷi 后分五十二经篇 (MN 101-152, 1-463)/2. Anupadavagga 不断品 (MN 111-120, 93-175)”

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【经名】 2.1 Anupadasutta 不断经 (MN 111, 93-97)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Anupadavaggo

1. Anupadasuttaṃ

93. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Paṇḍito, bhikkhave, sāriputto; mahāpañño, bhikkhave, sāriputto; puthupañño, bhikkhave, sāriputto; hāsapañño [hāsupañño (sī. pī.)], bhikkhave, sāriputto; javanapañño, bhikkhave, sāriputto; tikkhapañño, bhikkhave, sāriputto; nibbedhikapañño, bhikkhave, sāriputto; sāriputto, bhikkhave, aḍḍhamāsaṃ anupadadhammavipassanaṃ vipassati. Tatridaṃ, bhikkhave, sāriputtassa anupadadhammavipassanāya hoti.

94. “Idha, bhikkhave, sāriputto vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Ye ca paṭhame jhāne [paṭhamajjhāne (ka. sī. pī. ka.)] dhammā vitakko ca vicāro ca pīti ca sukhañca cittekaggatā ca, phasso vedanā saññā cetanā cittaṃ chando adhimokkho vīriyaṃ sati upekkhā manasikāro – tyāssa dhammā anupadavavatthitā honti. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. So evaṃ pajānāti – ‘evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho [appaṭibandho (ka.)] vippamutto visaṃyutto vimariyādīkatena cetasā viharati. So ‘atthi uttari nissaraṇan’ti pajānāti. Tabbahulīkārā atthitvevassa [atthitevassa (sī. pī.)] hoti.

“Puna caparaṃ, bhikkhave, sāriputto vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Ye ca dutiye jhāne dhammā – ajjhattaṃ sampasādo ca pīti ca sukhañca cittekaggatā ca, phasso vedanā saññā cetanā cittaṃ chando adhimokkho vīriyaṃ sati upekkhā manasikāro – tyāssa dhammā anupadavavatthitā honti. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. So evaṃ pajānāti – ‘evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharati. So ‘atthi uttari nissaraṇan’ti pajānāti. Tabbahulīkārā atthitvevassa hoti.

“Puna caparaṃ, bhikkhave, sāriputto pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti. Yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Ye ca tatiye jhāne dhammā – sukhañca sati ca sampajaññañca cittekaggatā ca, phasso vedanā saññā cetanā cittaṃ chando adhimokkho vīriyaṃ sati upekkhā manasikāro – tyāssa dhammā anupadavavatthitā honti, tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. So evaṃ pajānāti – ‘evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharati. So ‘atthi uttari nissaraṇan’ti pajānāti. Tabbahulīkārā atthitvevassa hoti.

“Puna caparaṃ, bhikkhave, sāriputto sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ye ca catutthe jhāne dhammā – upekkhā adukkhamasukhā vedanā passaddhattā cetaso anābhogo satipārisuddhi cittekaggatā ca, phasso vedanā saññā cetanā cittaṃ chando adhimokkho vīriyaṃ sati upekkhā manasikāro – tyāssa dhammā anupadavavatthitā honti. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. So evaṃ pajānāti – ‘evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyāe anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharati. So ‘atthi uttari nissaraṇan’ti pajānāti. Tabbahulīkārā atthitvevassa hoti.

“Puna caparaṃ, bhikkhave, sāriputto sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Ye ca ākāsānañcāyatane dhammā – ākāsānañcāyatanasaññā ca cittekaggatā ca phasso vedanā saññā cetanā cittaṃ chando adhimokkho vīriyaṃ sati upekkhā manasikāro – tyāssa dhammā anupadavavatthitā honti. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. So evaṃ pajānāti – ‘evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharati. So ‘atthi uttari nissaraṇan’ti pajānāti. Tabbahulīkārā atthitvevassa hoti.

“Puna caparaṃ, bhikkhave, sāriputto sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati. Ye ca viññāṇañcāyatane dhammā – viññāṇañcāyatanasaññā ca cittekaggatā ca, phasso vedanā saññā cetanā cittaṃ chando adhimokkho vīriyaṃ sati upekkhā manasikāro – tyāssa dhammā anupadavavatthitā honti. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. So evaṃ pajānāti – ‘evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharati. So ‘atthi uttari nissaraṇan’ti pajānāti. Tabbahulīkārā atthitvevassa hoti.

“Puna caparaṃ, bhikkhave, sāriputto sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. Ye ca ākiñcaññāyatane dhammā – ākiñcaññāyatanasaññā ca cittekaggatā ca, phasso vedanā saññā cetanā cittaṃ chando adhimokkho vīriyaṃ sati upekkhā manasikāro – tyāssa dhammā anupadavavatthitā honti. Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. So evaṃ pajānāti – ‘evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharati. So ‘atthi uttari nissaraṇan’ti pajānāti. Tabbahulīkārā atthitvevassa hoti.

95. “Puna caparaṃ, bhikkhave, sāriputto sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. So tāya samāpattiyā sato vuṭṭhahati. So tāya samāpattiyā sato vuṭṭhahitvā ye dhammā [ye te dhammā (sī.)] atītā niruddhā vipariṇatā te dhamme samanupassati – ‘evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharati. So ‘atthi uttari nissaraṇan’ti pajānāti. Tabbahulīkārā atthitvevassa hoti.

96. “Puna caparaṃ, bhikkhave, sāriputto sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati. Paññāya cassa disvā āsavā parikkhīṇā honti. So tāya samāpattiyā sato vuṭṭhahati. So tāya samāpattiyā sato vuṭṭhahitvā ye dhammā atītā niruddhā vipariṇatā te dhamme samanupassati – ‘evaṃ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti. So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharati. So ‘natthi uttari nissaraṇan’ti pajānāti. Tabbahulīkārā natthitvevassa hoti.

97. “Yaṃ kho taṃ, bhikkhave, sammā vadamāno vadeyya – ‘vasippatto pāramippatto ariyasmiṃ sīlasmiṃ, vasippatto pāramippatto ariyasmiṃ samādhismiṃ, vasippatto pāramippatto ariyāya paññāya, vasippatto pāramippatto ariyāya vimuttiyā’ti, sāriputtameva taṃ sammā vadamāno vadeyya – ‘vasippatto pāramippatto ariyasmiṃ sīlasmiṃ, vasippatto pāramippatto ariyasmiṃ samādhismiṃ, vasippatto pāramippatto ariyāya paññāya, vasippatto pāramippatto ariyāya vimuttiyā’ti. Yaṃ kho taṃ, bhikkhave, sammā vadamāno vadeyya – ‘bhagavato putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo no āmisadāyādo’ti, sāriputtameva taṃ sammā vadamāno vadeyya – ‘bhagavato putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo no āmisadāyādo’ti. Sāriputto, bhikkhave, tathāgatena anuttaraṃ dhammacakkaṃ pavattitaṃ sammadeva anuppavattetī”ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Anupadasuttaṃ niṭṭhitaṃ paṭhamaṃ.

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第二品 不断品 Anupadavaggo

第一一一 不断经 Anupadasuttaṃ

我是这样听说的。

有一个时候，世尊住在舍卫城的祇陀林给孤独园。那时，世尊对比丘们说：“诸比丘！” 那些比丘回答世尊说：“世尊！” 世尊这样说道：

“诸比丘！舍利弗是贤智者；诸比丘！舍利弗是大智慧者；诸比丘！舍利弗是广智慧者；诸比丘！舍利弗是速捷智慧者；诸比丘！舍利弗是敏锐智慧者；诸比丘！舍利弗是洞察智慧者；诸比丘！舍利弗是决断智慧者。诸比丘！舍利弗用半个月的时间，逐一地观察诸法。诸比丘！那时，舍利弗逐一观察诸法的情况是这样的：

诸比丘！在此，舍利弗远离了各种欲望，远离了各种不善法，有寻、有伺，伴随着由远离而产生的喜和乐，进入并安住于初禅。在初禅中的各种法——寻、伺、喜、乐、心一境性，以及触、受、想、思、心、欲、胜解、精进、念、舍、作意——他让这些法被逐一确定下来。他对这些法了了分明地生起，了了分明地持续，了了分明地消失。他这样了知：‘原来这些法是这样，从未有过而生起，已有之后而消逝。’他对这些法不执取，不沉溺，不依恋，不束缚，解脱，不系缚，以界限已除之心安住。他了知：‘还有更高的出离。’通过对此的多加修习，这（更高的出离）对他来说是存在的。

再者，诸比丘！舍利弗平息了寻和伺，内心得以安定，心达到专一，无寻、无伺，伴随着由定而产生的喜和乐，进入并安住于第二禅。在第二禅中的各种法——内心的安定、喜、乐、心一境性，以及触、受、想、思、心、欲、胜解、精进、念、舍、作意——他让这些法被逐一确定下来。他对这些法了了分明地生起，了了分明地持续，了了分明地消失。他这样了知：‘原来这些法是这样，从未有过而生起，已有之后而消逝。’他对这些法不执取，不沉溺，不依恋，不束缚，解脱，不系缚，以界限已除之心安住。他了知：‘还有更高的出离。’通过对此的多加修习，这（更高的出离）对他来说是存在的。

再者，诸比丘！舍利弗舍离了喜悦，安住于舍，具念、正知，并且身体感受到乐，正如圣者们所宣说的‘具舍、具念、乐住者’，进入并安住于第三禅。在第三禅中的各种法——乐、念、正知、心一境性，以及触、受、想、思、心、欲、胜解、精进、念、舍、作意——他让这些法被逐一确定下来。他对这些法了了分明地生起，了了分明地持续，了了分明地消失。他这样了知：‘原来这些法是这样，从未有过而生起，已有之后而消逝。’他对这些法不执取，不沉溺，不依恋，不束缚，解脱，不系缚，以界限已除之心安住。他了知：‘还有更高的出离。’通过对此的多加修习，这（更高的出离）对他来说是存在的。

再者，诸比丘！舍利弗舍断了乐，舍断了苦，并且先前已灭除了喜和忧，安住于不苦不乐、舍念清净的第四禅。在第四禅中的各种法——舍、不苦不乐受、由于轻安而心无功用、念的清净、心一境性，以及触、受、想、思、心、欲、胜解、精进、念、舍、作意——他让这些法被逐一确定下来。他对这些法了了分明地生起，了了分明地持续，了了分明地消失。他这样了知：‘原来这些法是这样，从未有过而生起，已有之后而消逝。’他对这些法不执取，不沉溺，不依恋，不束缚，解脱，不系缚，以界限已除之心安住。他了知：‘还有更高的出离。’通过对此的多加修习，这（更高的出离）对他来说是存在的。

再者，诸比丘！舍利弗完全超越了色想，灭除了有对想，不作意种种想，了知‘虚空是无限的’，进入并安住于空无边处。在空无边处中的各种法——空无边处想、心一境性，以及触、受、想、思、心、欲、胜解、精进、念、舍、作意——他让这些法被逐一确定下来。他对这些法了了分明地生起，了了分明地持续，了了分明地消失。他这样了知：‘原来这些法是这样，从未有过而生起，已有之后而消逝。’他对这些法不执取，不沉溺，不依恋，不束缚，解脱，不系缚，以界限已除之心安住。他了知：‘还有更高的出离。’通过对此的多加修习，这（更高的出离）对他来说是存在的。

再者，诸比丘！舍利弗完全超越了空无边处，了知‘识是无限的’，进入并安住于识无边处。在识无边处中的各种法——识无边处想、心一境性，以及触、受、想、思、心、欲、胜解、精进、念、舍、作意——他让这些法被逐一确定下来。他对这些法了了分明地生起，了了分明地持续，了了分明地消失。他这样了知：‘原来这些法是这样，从未有过而生起，已有之后而消逝。’他对这些法不执取，不沉溺，不依恋，不束缚，解脱，不系缚，以界限已除之心安住。他了知：‘还有更高的出离。’通过对此的多加修习，这（更高的出离）对他来说是存在的。

再者，诸比丘！舍利弗完全超越了识无边处，了知‘无所有’，进入并安住于无所有处。在无所有处中的各种法——无所有处想、心一境性，以及触、受、想、思、心、欲、胜解、精进、念、舍、作意——他让这些法被逐一确定下来。他对这些法了了分明地生起，了了分明地持续，了了分明地消失。他这样了知：‘原来这些法是这样，从未有过而生起，已有之后而消逝。’他对这些法不执取，不沉溺，不依恋，不束缚，解脱，不系缚，以界限已除之心安住。他了知：‘还有更高的出离。’通过对此的多加修习，这（更高的出离）对他来说是存在的。

再者，诸比丘！舍利弗完全超越了无所有处，进入并安住于非想非非想处。他从那定境中具念地出定。从那定境中具念地出定之后，他观察那些已过去、已息灭、已变异的法：‘原来这些法是这样，从未有过而生起，已有之后而消逝。’他对这些法不执取，不沉溺，不依恋，不束缚，解脱，不系缚，以界限已除之心安住。他了知：‘还有更高的出离。’通过对此的多加修习，这（更高的出离）对他来说是存在的。

再者，诸比丘！舍利弗完全超越了非想非非想处，进入并安住于想受灭定。通过智慧见到之后，他的诸漏已灭尽。他从那定境中具念地出定。从那定境中具念地出定之后，他观察那些已过去、已息灭、已变异的法：‘原来这些法是这样，从未有过而生起，已有之后而消逝。’他对这些法不执取，不沉溺，不依恋，不束缚，解脱，不系缚，以界限已除之心安住。他了知：‘没有更高的出离了。’通过对此的多加修习，这（更高的出离）对他来说是不存在的。

诸比丘！凡是正确说话的人，若要说：‘他在神圣的戒律上已达自在、已达究竟；他在神圣的定力上已达自在、已达究竟；他在神圣的智慧上已达自在、已达究竟；他在神圣的解脱上已达自在、已达究竟’，那么对舍利弗这样说，就是正确说话的人。‘他在神圣的戒律上已达自在、已达究竟；他在神圣的定力上已达自在、已达究竟；他在神圣的智慧上已达自在、已达究竟；他在神圣的解脱上已达自在、已达究竟。’

诸比丘！凡是正确说话的人，若要说：‘他是世尊的亲生子，从口中所生，从法而生，由法所造，是法的继承人，而非物质的继承人’，那么对舍利弗这样说，就是正确说话的人。‘他是世尊的亲生子，从口中所生，从法而生，由法所造，是法的继承人，而非物质的继承人。’

诸比丘！舍利弗能正确地随转如来所转起的无上法轮。

世尊说完这番话后，那些比丘心生欢喜，愉悦地接受世尊的教导。

不断经第一 终。

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《3》Uparipaṇṇāsapāḷi 后分五十二经篇 (MN 101-152, 1-463)/2. Anupadavagga 不断品 (MN 111-120, 93-175)”

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【经名】 2.2 Chabbisodhanasutta 六净经 (MN 112, 98-104)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Chabbisodhanasuttaṃ

98. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Idha, bhikkhave, bhikkhu aññaṃ byākaroti – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti. Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ. Anabhinanditvā appaṭikkositvā pañho pucchitabbo – ‘cattārome, āvuso, vohārā tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā. Katame cattāro? Diṭṭhe diṭṭhavāditā, sute sutavāditā, mute mutavāditā, viññāte viññātavāditā – ime kho, āvuso, cattāro vohārā tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā. Kathaṃ jānato panāyasmato, kathaṃ passato imesu catūsu vohāresu anupādāya āsavehi cittaṃ vimuttan’ti? Khīṇāsavassa, bhikkhave, bhikkhuno vusitavato katakaraṇīyassa ohitabhārassa anuppattasadatthassa parikkhīṇabhavasaṃyojanassa sammadaññāvimuttassa ayamanudhammo hoti veyyākaraṇāya – ‘diṭṭhe kho ahaṃ, āvuso, anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharāmi. Sute kho ahaṃ, āvuso…pe… mute kho ahaṃ, āvuso… viññāte kho ahaṃ, āvuso, anupāyo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharāmi. Evaṃ kho me, āvuso, jānato evaṃ passato imesu catūsu vohāresu anupādāya āsavehi cittaṃ vimuttan’ti. Tassa, bhikkhave, bhikkhuno ‘sādhū’ti bhāsitaṃ abhinanditabbaṃ anumoditabbaṃ. ‘Sādhū’ti bhāsitaṃ abhinanditvā anumoditvā uttariṃ pañho pucchitabbo.

99. “‘Pañcime, āvuso, upādānakkhandhā tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā. Katame pañca? Seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho – ime kho, āvuso, pañcupādānakkhandhā tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā. Kathaṃ jānato panāyasmato, kathaṃ passato imesu pañcasu upādānakkhandhesu anupādāya āsavehi cittaṃ vimuttan’ti? Khīṇāsavassa, bhikkhave, bhikkhuno vusitavato katakaraṇīyassa ohitabhārassa anuppattasadatthassa parikkhīṇabhavasaṃyojanassa sammadaññāvimuttassa ayamanudhammo hoti veyyākaraṇāya – ‘rūpaṃ kho ahaṃ, āvuso, abalaṃ virāgunaṃ [virāgaṃ (sī. pī.), virāgutaṃ (ṭīkā)] anassāsikanti viditvā ye rūpe upāyūpādānā [upayūpādānā (ka.)] cetaso adhiṭṭhānābhinivesānusayā tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṃ me cittanti pajānāmi. Vedanaṃ kho ahaṃ, āvuso…pe… saññaṃ kho ahaṃ, āvuso… saṅkhāre kho ahaṃ, āvuso… viññāṇaṃ kho ahaṃ, āvuso, abalaṃ virāgunaṃ anassāsikanti viditvā ye viññāṇe upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṃ me cittanti pajānāmi. Evaṃ kho me, āvuso, jānato evaṃ passato imesu pañcasu upādānakkhandhesu anupādāya āsavehi cittaṃ vimuttan’ti. Tassa, bhikkhave, bhikkhuno ‘sādhū’ti bhāsitaṃ abhinanditabbaṃ, anumoditabbaṃ. ‘Sādhū’ti bhāsitaṃ abhinanditvā anumoditvā uttariṃ pañho pucchitabbo.

100. “‘Chayimā, āvuso, dhātuyo tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā. Katamā cha? Pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu – imā kho, āvuso, cha dhātuyo tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā. Kathaṃ jānato panāyasmato, kathaṃ passato imāsu chasu dhātūsu anupādāya āsavehi cittaṃ vimuttan’ti? Khīṇāsavassa, bhikkhave, bhikkhuno vusitavato katakaraṇīyassa ohitabhārassa anuppattasadatthassa parikkhīṇabhavasaṃyojanassa sammadaññāvimuttassa ayamanudhammo hoti veyyākaraṇāya – ‘pathavīdhātuṃ kho ahaṃ, āvuso, na attato upagacchiṃ, na ca pathavīdhātunissitaṃ attānaṃ. Ye ca pathavīdhātunissitā upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṃ me cittanti pajānāmi. Āpodhātuṃ kho ahaṃ, āvuso…pe… tejodhātuṃ kho ahaṃ, āvuso… vāyodhātuṃ kho ahaṃ, āvuso… ākāsadhātuṃ kho ahaṃ, āvuso… viññāṇadhātuṃ kho ahaṃ, āvuso, na attato upagacchiṃ, na ca viññāṇadhātunissitaṃ attānaṃ. Ye ca viññāṇadhātunissitā upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṃ me cittanti pajānāmi. Evaṃ kho me, āvuso, jānato, evaṃ passato imāsu chasu dhātūsu anupādāya āsavehi cittaṃ vimuttan’ti. Tassa, bhikkhave, bhikkhuno ‘sādhū’ti bhāsitaṃ abhinanditabbaṃ, anumoditabbaṃ. ‘Sādhū’ti bhāsitaṃ abhinanditvā anumoditvā uttariṃ pañho pucchitabbo.

101. “‘Cha kho panimāni, āvuso, ajjhattikabāhirāni [ajjhattikāni bāhirāni (syā. kaṃ. pī.)] āyatanāni tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātāni. Katamāni cha? Cakkhu ceva rūpā ca, sotañca saddā ca, ghānañca gandhā ca, jivhā ca rasā ca, kāyo ca phoṭṭhabbā ca, mano ca dhammā ca – imāni kho, āvuso, cha ajjhattikabāhirāni āyatanāni tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātāni. Kathaṃ jānato panāyasmato, kathaṃ passato imesu chasu ajjhattikabāhiresu āyatanesu anupādāya āsavehi cittaṃ vimuttan’ti? Khīṇāsavassa, bhikkhave, bhikkhuno vusitavato katakaraṇīyassa ohitabhārassa anuppattasadatthassa parikkhīṇabhavasaṃyojanassa sammadaññāvimuttassa ayamanudhammo hoti veyyākaraṇāya – ‘cakkhusmiṃ, āvuso, rūpe cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu yo chando yo rāgo yā nandī [nandi (sī. syā. kaṃ. pī.)] yā taṇhā ye ca upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṃ me cittanti pajānāmi. Sotasmiṃ, āvuso, sadde sotaviññāṇe…pe… ghānasmiṃ, āvuso, gandhe ghānaviññāṇe… jivhāya, āvuso, rase jivhāviññāṇe… kāyasmiṃ, āvuso, phoṭṭhabbe kāyaviññāṇe… manasmiṃ, āvuso, dhamme manoviññāṇe manoviññāṇaviññātabbesu dhammesu yo chando yo rāgo yā nandī yā taṇhā ye ca upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṃ me cittanti pajānāmi. Evaṃ kho me, āvuso, jānato evaṃ passato imesu chasu ajjhattikabāhiresu āyatanesu anupādāya āsavehi cittaṃ vimuttan’ti. Tassa, bhikkhave, bhikkhuno ‘sādhū’ti bhāsitaṃ abhinanditabbaṃ anumoditabbaṃ. ‘Sādhū’ti bhāsitaṃ abhinanditvā anumoditvā uttariṃ pañho pucchitabbo.

102. “‘Kathaṃ jānato panāyasmato, kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṃkāramamaṃkāramānānusayā samūhatā’ti [susamūhatāti (sī. syā. kaṃ. pī.)]? Khīṇāsavassa, bhikkhave, bhikkhuno vusitavato katakaraṇīyassa ohitabhārassa anuppattasadatthassa parikkhīṇabhavasaṃyojanassa sammadaññāvimuttassa ayamanudhammo hoti veyyākaraṇāya – ‘pubbe kho ahaṃ, āvuso, agāriyabhūto samāno aviddasu ahosiṃ. Tassa me tathāgato vā tathāgatasāvako vā dhammaṃ desesi. Tāhaṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhiṃ. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhiṃ – sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’”ti.

“So kho ahaṃ, āvuso, aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya, appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajiṃ. So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato ahosiṃ nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī vihāsiṃ. Adinnādānaṃ pahāya adinnādānā paṭivirato ahosiṃ dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā vihāsiṃ. Abrahmacariyaṃ pahāya brahmacārī ahosiṃ ārācārī virato methunā gāmadhammā. Musāvādaṃ pahāya musāvādā paṭivirato ahosiṃ saccavādī saccasandho theto paccayiko avisaṃvādako lokassa. Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato ahosiṃ, ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya; iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā ahosiṃ. Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato ahosiṃ; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā ahosiṃ. Samphappalāpaṃ pahāya samphappalāpā paṭivirato ahosiṃ; kālavādī bhūtavādī atthavādī dhammavādī vinayavādī nidhānavatiṃ vācaṃ bhāsitā ahosiṃ kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.

“So bījagāmabhūtagāmasamārambhā paṭivirato ahosiṃ, ekabhattiko ahosiṃ rattūparato virato vikālabhojanā. Naccagītavāditavisūkadassanā paṭivirato ahosiṃ. Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato ahosiṃ. Uccāsayanamahāsayanā paṭivirato ahosiṃ. Jātarūparajatapaṭiggahaṇā paṭivirato ahosiṃ, āmakadhaññapaṭiggahaṇā paṭivirato ahosiṃ, āmakamaṃsapaṭiggahaṇā paṭivirato ahosiṃ; itthikumārikapaṭiggahaṇā paṭivirato ahosiṃ, dāsidāsapaṭiggahaṇā paṭivirato ahosiṃ, ajeḷakapaṭiggahaṇā paṭivirato ahosiṃ, kukkuṭasūkarapaṭiggahaṇā paṭivirato ahosiṃ, hatthigavassavaḷavapaṭiggahaṇā paṭivirato ahosiṃ, khettavatthupaṭiggahaṇā paṭivirato ahosiṃ. Dūteyyapahiṇagamanānuyogā paṭivirato ahosiṃ, kayavikkayā paṭivirato ahosiṃ, tulākūṭakaṃsakūṭamānakūṭā paṭivirato ahosiṃ, ukkoṭanavañcananikatisāciyogā paṭivirato ahosiṃ, chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato ahosiṃ.

“So santuṭṭho ahosiṃ kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva [yena yena ca (ka.)] pakkamiṃ samādāyeva pakkamiṃ. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti; evameva kho ahaṃ, āvuso; santuṭṭho ahosiṃ kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamiṃ samādāyeva pakkamiṃ. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedesiṃ.

103. “So cakkhunā rūpaṃ disvā na nimittaggāhī ahosiṃ nānubyañjanaggāhī; yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjiṃ; rakkhiṃ cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjiṃ. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya na nimittaggāhī ahosiṃ nānubyañjanaggāhī; yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjiṃ; rakkhiṃ manindriyaṃ, manindriye saṃvaraṃ āpajjiṃ. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedesiṃ.

“So abhikkante paṭikkante sampajānakārī ahosiṃ, ālokite vilokite sampajānakārī ahosiṃ, samiñjite pasārite sampajānakārī ahosiṃ, saṅghāṭipattacīvaradhāraṇe sampajānakārī ahosiṃ, asite pīte khāyite sāyite sampajānakārī ahosiṃ, uccārapassāvakamme sampajānakārī ahosiṃ, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī ahosiṃ.

“So iminā ca ariyena sīlakkhandhena samannāgato, (imāya ca ariyāya santuṭṭhiyā samannāgato,) [passa ma. ni. 1.296 cūḷahatthipadopame] iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato vivittaṃ senāsanaṃ bhajiṃ araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdiṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.

“So abhijjhaṃ loke pahāya vigatābhijjhena cetasā vihāsiṃ, abhijjhāya cittaṃ parisodhesiṃ. Byāpādapadosaṃ pahāya abyāpannacitto vihāsiṃ sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodhesiṃ. Thinamiddhaṃ pahāya vigatathinamiddho vihāsiṃ ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodhesiṃ. Uddhaccakukkuccaṃ pahāya anuddhato vihāsiṃ ajjhattaṃ, vūpasantacitto, uddhaccakukkuccā cittaṃ parisodhesiṃ. Vicikicchaṃ pahāya tiṇṇavicikiccho vihāsiṃ akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodhesiṃ.

104. “So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihāsiṃ. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja vihāsiṃ.

“So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ. So idaṃ dukkhanti yathābhūtaṃ abbhaññāsiṃ, ayaṃ dukkhasamudayoti yathābhūtaṃ abbhaññāsiṃ, ayaṃ dukkhanirodhoti yathābhūtaṃ abbhaññāsiṃ, ayaṃ dukkhanirodhagāminī paṭipadāti yathābhūtaṃ abbhaññāsiṃ; ime āsavāti yathābhūtaṃ abbhaññāsiṃ, ayaṃ āsavasamudayoti yathābhūtaṃ abbhaññāsiṃ, ayaṃ āsavanirodhoti yathābhūtaṃ abbhaññāsiṃ, ayaṃ āsavanirodhagāminī paṭipadāti yathābhūtaṃ abbhaññāsiṃ. Tassa me evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccittha, bhavāsavāpi cittaṃ vimuccittha, avijjāsavāpi cittaṃ vimuccitthaः vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi. Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti abbhaññāsiṃ. Evaṃ kho me, āvuso, jānato evaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṃkāramamaṃkāramānānusayā samūhatā”ti. “Tassa, bhikkhave, bhikkhuno ‘sādhū’ti bhāsitaṃ abhinanditabbaṃ anumoditabbaṃ. ‘Sādhū’ti bhāsitaṃ abhinanditvā anumoditvā evamassa vacanīyo – ‘lābhā no, āvuso, suladdhaṃ no, āvuso, ye mayaṃ āyasmantaṃ tādisaṃ sabrahmacāriṃ samanupassāmā’”ti [passāmāti (sī.)].

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Chabbisodhanasuttaṃ niṭṭhitaṃ dutiyaṃ.

☸---------------------------------------------------------------------

第一一二 六净经 Chabbisodhanasuttaṃ

我是这样听说的。

有一个时候，世尊住在舍卫城的祇陀林给孤独园。那时，世尊对比丘们说：“诸比丘！” 那些比丘回答世尊说：“世尊！” 世尊这样说道：

“诸比丘！在此，若有比丘宣称证得究竟智：‘我了知：生已尽，梵行已立，所作已办，不受后有。’ 诸比丘！对于那位比丘所说的话，既不应称赞，也不应反对。不称赞、不反对之后，应当向他提问：‘贤友！有这四种言说被那知者、见者、阿拉汉、正等觉者的世尊所善说。是哪四种呢？对所见的只说所见，对所听的只说所听，对所觉察的只说所觉察，对所认识的只说所认识。贤友！这四种言说被那知者、见者、阿拉汉、正等觉者的世尊所善说。那么，尊者是如何了知、如何看见，而对这四种言说无所执取，心从诸漏中解脱的呢？’

诸比丘！对于已漏尽、梵行已立、所作已办、已卸重担、已证己利、已尽有结、已正智解脱的比丘，他顺理成章的回答是这样的：‘贤友！对于所见的，我不执取，不沉溺，不依恋，不束缚，解脱，不系缚，以界限已除之心安住；贤友！对于所听的……贤友！对于所觉察的……贤友！对于所认识的，我不执取，不沉溺，不依恋，不束缚，解脱，不系缚，以界限已除之心安住。贤友！我就是这样了知、这样看见，而对这四种言说无所执取，心从诸漏中解脱的。’

诸比丘！对于那位比丘的话，应说‘善哉！’表示称赞和随喜。说了‘善哉！’表示称赞和随喜之后，应进一步向他提问：

‘贤友！有这五种取蕴被那知者、见者、阿拉汉、正等觉者的世尊所善说。是哪五种呢？即：色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。贤友！这五种取蕴被那知者、见者、阿拉汉、正等觉者的世尊所善说。那么，尊者是如何了知、如何看见，而对这五种取蕴无所执取，心从诸漏中解脱的呢？’

诸比丘！对于已漏尽、梵行已立、所作已办、已卸重担、已证己利、已尽有结、已正智解脱的比丘，他顺理成章的回答是这样的：‘贤友！我了知色是无力的、会衰败的、不可靠的之后，对于色蕴的执取、依恋、心的住着、固执、潜在烦恼，通过它们的灭尽、离贪、息灭、舍弃、定弃，我了知我的心已解脱。贤友！对于受……贤友！对于想……贤友！对于行……贤友！我了知识是无力的、会衰败的、不可靠的之后，对于识蕴的执取、依恋、心的住着、固执、潜在烦恼，通过它们的灭尽、离贪、息灭、舍弃、定弃，我了知我的心已解脱。贤友！我就是这样了知、这样看见，而对这五种取蕴无所执取，心从诸漏中解脱的。’

诸比丘！对于那位比丘的话，应说‘善哉！’表示称赞和随喜。说了‘善哉！’表示称赞和随喜之后，应进一步向他提问：

‘贤友！有这六种界被那知者、见者、阿拉汉、正等觉者的世尊所善说。是哪六种呢？即：地界、水界、火界、风界、空界、识界。贤友！这六种界被那知者、见者、阿拉汉、正等觉者的世尊所善说。那么，尊者是如何了知、如何看见，而对这六种界无所执取，心从诸漏中解脱的呢？’

诸比丘！对于已漏尽、梵行已立、所作已办、已卸重担、已证己利、已尽有结、已正智解脱的比丘，他顺理成章的回答是这样的：‘贤友！我不把地界当作自我，也不认为自我依存于地界。对于那些依存于地界的执取、依恋、心的住着、固执、潜在烦恼，通过它们的灭尽、离贪、息灭、舍弃、定弃，我了知我的心已解脱。贤友！对于水界……贤友！对于火界……贤友！对于风界……贤友！对于空界……贤友！我不把识界当作自我，也不认为自我依存于识界。对于那些依存于识界的执取、依恋、心的住着、固执、潜在烦恼，通过它们的灭尽、离贪、息灭、舍弃、定弃，我了知我的心已解脱。贤友！我就是这样了知、这样看见，而对这六种界无所执取，心从诸漏中解脱的。’

诸比丘！对于那位比丘的话，应说‘善哉！’表示称赞和随喜。说了‘善哉！’表示称赞和随喜之后，应进一步向他提问：

‘贤友！有这六种内外处被那知者、见者、阿拉汉、正等觉者的世尊所善说。是哪六种呢？即：眼和色、耳和声、鼻和香、舌和味、身和触、意和法。贤友！这六种内外处被那知者、见者、阿拉汉、正等觉者的世尊所善说。那么，尊者是如何了知、如何看见，而对这六种内外处无所执取，心从诸漏中解脱的呢？’

诸比丘！对于已漏尽、梵行已立、所作已办、已卸重担、已证己利、已尽有结、已正智解脱的比丘，他顺理成章的回答是这样的：‘贤友！对于眼根、色尘、眼识以及通过眼识所认识的诸法中的欲求、贪爱、喜悦、渴爱，以及那些执取、依恋、心的住着、固执、潜在烦恼，通过它们的灭尽、离贪、息灭、舍弃、定弃，我了知我的心已解脱。贤友！对于耳根、声尘、耳识……贤友！对于鼻根、香尘、鼻识……贤友！对于舌根、味尘、舌识……贤友！对于身根、触尘、身识……贤友！对于意根、法尘、意识以及通过意识所认识的诸法中的欲求、贪爱、喜悦、渴爱，以及那些执取、依恋、心的住着、固执、潜在烦恼，通过它们的灭尽、离贪、息灭、舍弃、定弃，我了知我的心已解脱。贤友！我就是这样了知、这样看见，而对这六种内外处无所执取，心从诸漏中解脱的。’

诸比丘！对于那位比丘的话，应说‘善哉！’表示称赞和随喜。说了‘善哉！’表示称赞和随喜之后，应进一步向他提问：‘那么，尊者是如何了知、如何看见，对于这个有识之身以及外部的一切相，我慢、我所慢、慢随眠都已被根除的呢？’

诸比丘！对于已漏尽、梵行已立、所作已办、已卸重担、已证己利、已尽有结、已正智解脱的比丘，他顺理成章的回答是这样的：‘贤友！以前，我还是在家人的时候，是无知的。那时，如来或如来的弟子教导我佛法。我听闻佛法后，对如来生起了信心。具足了这种信心后，我这样省思：“在家生活是障碍重重的尘垢之路，而出家是开阔空旷的。在家生活者要完全圆满、完全清净地修行如白螺般光洁的梵行，实在不容易。我何不剃除须发，穿上袈裟衣，舍弃家庭，出家过无家的生活呢？”

贤友！后来，我舍弃了或多或少的财富，舍弃了或多或少的亲属圈子，剃除须发，穿上袈裟衣，舍弃家庭，出家过无家的生活。出家之后，我遵行比丘的学处和生活规范：

我断除了杀生，远离杀生，放下棍棒和刀枪，有惭愧心，具足慈悲，愿一切众生安乐而住。

我断除了不与取（偷盗），远离不与取，只接受别人给予的，期待别人给予的，不以偷盗之心，过着清净的生活。

我断除了非梵行（淫欲），修持梵行，远离低俗的性行为。

我断除了妄语，远离妄语，说真实语，信守承诺，可靠，值得信赖，不欺骗世人。

我断除了离间语，远离离间语，不在这里听了话去那里说，以离间这些人；也不在那里听了话来这里说，以离间那些人。我致力于使分裂者和合，鼓励和合者，喜爱和合，乐于和合，说有助于和合的话语。

我断除了粗恶语，远离粗恶语，说那些柔和、悦耳、可爱、触动人心、有礼貌、令众人喜爱、令众人愉悦的话语。

我断除了无益语，远离无益语，适时说话，说真实语，说有意义语，说法语，说律语；说值得铭记、适时、合理、有分别、与义理相应的话语。

我远离毁坏种子和植物。

我一日一食，不过午食，远离非时食。

我远离观看舞蹈、歌唱、音乐、戏剧表演。

我远离佩戴花鬘、涂抹香料、使用化妆品打扮。

我远离高大、豪华的床座。

我远离接受金银。

我远离接受生谷物。

我远离接受生肉。

我远离接受妇女、少女。

我远离接受奴婢。

我远离接受山羊、绵羊。

我远离接受鸡、猪。

我远离接受象、牛、马、骡。

我远离接受田地、房产。

我远离充当信使、跑腿。

我远离买卖交易。

我远离使用不实的秤、量具、尺。

我远离贿赂、欺诈、诓骗等不正当行为。

我远离砍伐、杀戮、捆绑、抢劫、掠夺等暴力行为。

我对足以遮蔽身体的衣物和足以维持生命的食物感到满足。无论去哪里，我只带上必需品。就像鸟儿飞翔，无论飞到哪里，都只带着自己的翅膀一样；贤友！我也是这样，我对足以遮蔽身体的衣物和足以维持生命的食物感到满足。无论去哪里，我只带上必需品。我具足这神圣的戒蕴，在内体验到无过失的安乐。

我眼见色时，不执取总相，不执取别相。因为如果放纵眼根，贪婪、忧愁等邪恶不善法就会乘虚而入，所以我致力于防护眼根，守护眼根，做到对眼根的防护。

耳闻声时……鼻嗅香时……舌尝味时……身触所触时……意知法时，不执取总相，不执取别相。因为如果放纵意根，贪婪、忧愁等邪恶不善法就会乘虚而入，所以我致力于防护意根，守护意根，做到对意根的防护。我具足这神圣的根律仪，在内体验到无扰恼的安乐。

我在前进、后退时保持正知；在向前看、向旁看时保持正知；在屈身、伸身时保持正知；在穿衣、持钵时保持正知；在吃、喝、嚼、尝时保持正知；在大小便时保持正知；在行走、站立、坐着、睡觉、醒来、说话、沉默时保持正知。’

‘我具足了这神圣的戒蕴，具足了这神圣的根律仪，具足了这神圣的念和正知，便去到僻静的住处：森林、树下、山岳、洞穴、山洞、墓地、丛林、露天处、草堆。我乞食回来，饭后，便结跏趺坐，保持身体正直，将念安立于面前。

我舍断对世间的贪欲，以离贪之心安住，从贪欲中净化自心。

我舍断嗔恚、恶意，以无嗔之心安住，怜悯一切众生的福祉，从嗔恚、恶意中净化自心。

我舍断昏沉、睡眠，远离昏沉、睡眠而住，保持光明想，具念、正知，从昏沉、睡眠中净化自心。

我舍断掉举、追悔，不掉举而住，内心寂静，从掉举、追悔中净化自心。

我舍断疑惑，超越疑惑而住，对善法不再犹豫，从疑惑中净化自心。’

‘我舍断了这五种盖障——心的染污、令慧力羸弱的烦恼，远离了各种欲望，远离了各种不善法，有寻、有伺，伴随着由远离而产生的喜和乐，进入并安住于初禅。

平息了寻和伺，内心得以安定，心达到专一，无寻、无伺，伴随着由定而产生的喜和乐，进入并安住于第二禅……进入并安住于第三禅……进入并安住于第四禅。

当心如此得定、清净、明洁、无秽、离诸烦恼、柔软、适业、稳固、达到不动时，我将心导向诸漏尽智。我如实了知：“这是苦。”我如实了知：“这是苦的集起。”我如实了知：“这是苦的息灭。”我如实了知：“这是导致苦息灭的道。”我如实了知：“这些是漏。”我如实了知：“这是漏的集起。”我如实了知：“这是漏的息灭。”我如实了知：“这是导致漏息灭的道。”

当我这样了知、这样看见时，我的心从欲漏中解脱，从有漏中解脱，从无明漏中解脱。在解脱时，生起“已解脱”的智见。我了知：“生已尽，梵行已立，所作已办，不受后有。”

贤友！我就是这样了知、这样看见，对于这个有识之身以及外部的一切相，我慢、我所慢、慢随眠都已被根除的。’”

诸比丘！对于那位比丘的话，应说‘善哉！’表示称赞和随喜。说了‘善哉！’表示称赞和随喜之后，应这样对他说：‘贤友！我们有幸得以见到像尊者这样的同梵行者，这是我们的利益，这是我们的善得！’

世尊说完这番话后，那些比丘心生欢喜，愉悦地接受世尊的教导。

六净经第二 终。

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《3》Uparipaṇṇāsapāḷi 后分五十二经篇 (MN 101-152, 1-463)/2. Anupadavagga 不断品 (MN 111-120, 93-175)”

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【经名】 2.3 Sappurisasutta 善士经 (MN 113, 105-108)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Sappurisasuttaṃ

105. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – “sappurisadhammañca vo, bhikkhave, desessāmi asappurisadhammañca. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Katamo ca, bhikkhave, asappurisadhammo? Idha, bhikkhave, asappuriso uccākulā pabbajito hoti. So iti paṭisañcikkhati – ‘ahaṃ khomhi uccākulā pabbajito, ime panaññe bhikkhū na uccākulā pabbajitā’ti. So tāya uccākulīnatāya attānukkaṃseti, paraṃ vambheti. Ayaṃ [ayampi (sī. pī.)], bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘na kho uccākulīnatāya lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi uccākulā pabbajito hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tāya uccākulīnatāya nevattānukkaṃseti na paraṃ vambheti. Ayaṃ, bhikkhave, sappurisadhammo.

“Puna caparaṃ, bhikkhave, asappuriso mahākulā pabbajito hoti…pe… [yathā uccākulavāre tathā vitthāretabbaṃ] mahābhogakulā pabbajito hoti…pe… uḷārabhogakulā pabbajito hoti. So iti paṭisañcikkhati – ‘ahaṃ khomhi uḷārabhogakulā pabbajito, ime panaññe bhikkhū na uḷārabhogakulā pabbajitā’ti. So tāya uḷārabhogatāya attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘na kho uḷārabhogatāya lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi uḷārabhogakulā pabbajito hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tāya uḷārabhogatāya nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

106. “Puna caparaṃ, bhikkhave, asappuriso ñāto hoti yasassī. So iti paṭisañcikkhati – ‘ahaṃ khomhi ñāto yasassī, ime panaññe bhikkhū appaññātā appesakkhā’ti. So tena ñattena [ñātena (sī. ka.), ñātattena (syā. kaṃ. pī.)] attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘na kho ñattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi ñāto hoti yasassī; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tena ñattena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

“Puna caparaṃ, bhikkhave, asappuriso lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ. So iti paṭisañcikkhati – ‘ahaṃ khomhi lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ, ime panaññe bhikkhū na lābhino cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan’ti. So tena lābhena attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘na kho lābhena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tena lābhena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

“Puna caparaṃ, bhikkhave, asappuriso bahussuto hoti. So iti paṭisañcikkhati – ‘ahaṃ khomhi bahussuto, ime panaññe bhikkhū na bahussutā’ti. So tena bāhusaccena attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘na kho bāhusaccena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi bahussuto hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tena bāhusaccena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

“Puna caparaṃ, bhikkhave, asappuriso vinayadharo hoti. So iti paṭisañcikkhati – ‘ahaṃ khomhi vinayadharo, ime panaññe bhikkhū na vinayadharā’ti. So tena vinayadharattena attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘na kho vinayadharattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi vinayadharo hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tena vinayadharattena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

“Puna caparaṃ, bhikkhave, asappuriso dhammakathiko hoti. So iti paṭisañcikkhati – ‘ahaṃ khomhi dhammakathiko, ime panaññe bhikkhū na dhammakathikā’ti. So tena dhammakathikattena attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘na kho dhammakathikattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi dhammakathiko hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tena dhammakathikattena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

107. “Puna caparaṃ, bhikkhave, asappuriso āraññiko hoti. So iti paṭisañcikkhati – ‘ahaṃ khomhi āraññiko ime panaññe bhikkhū na āraññikā’ti. So tena āraññikattena attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘na kho āraññikattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi āraññiko hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tena āraññikattena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

“Puna caparaṃ, bhikkhave, asappuriso paṃsukūliko hoti. So iti paṭisañcikkhati – ‘ahaṃ khomhi paṃsukūliko, ime panaññe bhikkhū na paṃsukūlikā’ti. So tena paṃsukūlikattena attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘na kho paṃsukūlikattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi paṃsukūliko hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tena paṃsukūlikattena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

“Puna caparaṃ, bhikkhave, asappuriso piṇḍapātiko hoti. So iti paṭisañcikkhati – ‘ahaṃ khomhi piṇḍapātiko, ime panaññe bhikkhū na piṇḍapātikā’ti. So tena piṇḍapātikattena attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘na kho piṇḍapātikattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi piṇḍapātiko hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tena piṇḍapātikattena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

“Puna caparaṃ, bhikkhave, asappuriso rukkhamūliko hoti. So iti paṭisañcikkhati – ‘ahaṃ khomhi rukkhamūliko, ime panaññe bhikkhū na rukkhamūlikā’ti. So tena rukkhamūlikattena attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘na kho rukkhamūlikattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi rukkhamūliko hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tena rukkhamūlikattena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

“Puna caparaṃ, bhikkhave, asappuriso sosāniko hoti…pe… abbhokāsiko hoti… nesajjiko hoti… yathāsanthatiko hoti… ekāsaniko hoti. So iti paṭisañcikkhati – ‘ahaṃ khomhi ekāsaniko, ime panaññe bhikkhū na ekāsanikā’ti. So tena ekāsanikattena attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘na kho ekāsanikattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. No cepi ekāsaniko hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso’ti. So paṭipadaṃyeva antaraṃ karitvā tena ekāsanikattena nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

108. “Puna caparaṃ, bhikkhave, asappuriso vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘ahaṃ khomhi paṭhamajjhānasamāpattiyā lābhī, ime panaññe bhikkhū paṭhamajjhānasamāpattiyā na lābhino’ti. So tāya paṭhamajjhānasamāpattiyā attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘paṭhamajjhānasamāpattiyāpi kho atammayatā vuttā bhagavatā. Yena yena hi maññanti tato taṃ hoti aññathā’ti. So atammayataññeva antaraṃ karitvā tāya paṭhamajjhānasamāpattiyā nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

“Puna caparaṃ, bhikkhave, asappuriso vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘ahaṃ khomhi catutthajjhānasamāpattiyā lābhī, ime panaññe bhikkhū catutthajjhānasamāpattiyā na lābhino’ti. So tāya catutthajjhānasamāpattiyā attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘catutthajjhānasamāpattiyāpi kho atammayatā vuttā bhagavatā. Yena yena hi maññanti tato taṃ hoti aññathā’ti. So atammayataññeva antaraṃ karitvā tāya catutthajjhānasamāpattiyā nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

“Puna caparaṃ, bhikkhave, asappuriso sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘ahaṃ khomhi ākāsānañcāyatanasamāpattiyā lābhī, ime panaññe bhikkhū ākāsānañcāyatanasamāpattiyā na lābhino’ti. So tāya ākāsānañcāyatanasamāpattiyā attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘ākāsānañcāyatanasamāpattiyāpi kho atammayatā vuttā bhagavatā. Yena yena hi maññanti tato taṃ hoti aññathā’ti. So atammayataññeva antaraṃ karitvā tāya ākāsānañcāyatanasamāpattiyā nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

“Puna caparaṃ, bhikkhave, asappuriso sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘ahaṃ khomhi viññāṇañcāyatanasamāpattiyā lābhī, ime panaññe bhikkhū viññāṇañcāyatanasamāpattiyā na lābhino’ti. So tāya viññāṇañcāyatanasamāpattiyā attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘viññāṇañcāyatanasamāpattiyāpi kho atammayatā vuttā bhagavatā. Yena yena hi maññanti tato taṃ hoti aññathā’ti. So atammayataññeva antaraṃ karitvā tāya viññāṇañcāyatanasamāpattiyā nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

“Puna caparaṃ, bhikkhave, asappuriso sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘ahaṃ khomhi ākiñcaññāyatanasamāpattiyā lābhī, ime panaññe bhikkhū ākiñcaññāyatanasamāpattiyā na lābhino’ti. So tāya ākiñcaññāyatanasamāpattiyā attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘ākiñcaññāyatanasamāpattiyāpi kho atammayatā vuttā bhagavatā. Yena yena hi maññanti tato taṃ hoti aññathā’ti. So atammayataññeva antaraṃ karitvā tāya ākiñcaññāyatanasamāpattiyā nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

“Puna caparaṃ, bhikkhave, asappuriso sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘ahaṃ khomhi nevasaññānāsaññāyatanasamāpattiyā lābhī, ime panaññe bhikkhū nevasaññānāsaññāyatanasamāpattiyā na lābhino’ti. So tāya nevasaññānāsaññāyatanasamāpattiyā attānukkaṃseti, paraṃ vambheti. Ayampi, bhikkhave, asappurisadhammo. Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – ‘nevasaññānāsaññāyatanasamāpattiyāpi kho atammayatā vuttā bhagavatā. Yena yena hi maññanti tato taṃ hoti aññathā’ti. So atammayataññeva antaraṃ karitvā tāya nevasaññānāsaññāyatanasamāpattiyā nevattānukkaṃseti, na paraṃ vambheti. Ayampi, bhikkhave, sappurisadhammo.

“Puna caparaṃ, bhikkhave, sappuriso sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati. Paññāya cassa disvā āsavā [ekacce āsavā (ka.)] parikkhīṇā honti. Ayaṃ [ayaṃ kho (syā. kaṃ.)], bhikkhave, bhikkhu na kiñci maññati, na kuhiñci maññati, na kenaci maññatī”ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Sappurisasuttaṃ niṭṭhitaṃ tatiyaṃ.

☸---------------------------------------------------------------------

第一一三 善士经 Sappurisasuttaṃ

我是这样听说的。

那时，世尊住在舍卫城的祇树给孤独园。那时，世尊对众比丘说：‘比丘们！’

那些比丘回答世尊说：‘世尊！’世尊于是这样说道：‘比丘们！我将为你们说善士之法与非善

士之法。你们要仔细听，好好思考，我当为你们解说。’那些比丘回答世尊：‘是的，世尊！’世尊这样

说道：

‘比丘们！那么，什么是**非善士**之法呢？比丘们！在此，有非善士，从高贵的家庭出家。他这样

反省思考：‘我是从高贵家庭出家的，而这些其他的比丘，不是从高贵家庭出家的。’他因为自己出身

高贵这件事，就抬高自己，贬低他人。比丘们！这就是非善士之法。

而善士则这样反省思考：‘仅仅因为出身高贵，并不能使贪欲之法、瞋恚之法、愚痴之法得以灭尽。即使不是从高

贵家庭出家，但如果他能奉行正法、随顺正法、行为端正、依循正法而行，那么他就应该受到恭敬，应该受到

尊重。’他专注于修行之道，因为自己出身高贵家庭这件事，既不抬高自己，也不贬低他人。比丘们！这就是善士之

法。

再者，比丘们！有非善士，从大族家庭出家……（此处细节如前所述）……从大富家庭出家，

从大财家庭出家。他这样反省思考：‘我是从大财家庭出家的，而这些其他的比丘，非

由大财家而出家。’他因为自己出身大财家庭这件事，就抬高自己，也贬低他人。比丘们！这也是非善士之法。

然而，比丘们！善士则这样反省思考：‘仅仅因为出身大财家庭，并不能使贪欲之法、瞋恚

之法、愚痴之法得以灭尽。即使不是从大财家庭出家，但如果他能奉行正法、随顺正法、行为端正、随

法行者，那时，他应该受到恭敬；那时，他应该受到尊重。他专注于修行之道，因为自己出身大财家庭，既

不抬高自己，也不贬低他人。比丘们！这就是善士之法。

再者，比丘们！有非善士，广为人知，有名声。他这样反省思考：‘我确实广为人知，

有名声。然而这些其他的比丘，没什么名声，没什么影响力。’他因为自己名声在外这件事，就抬高自己，也贬低他人。

比丘们！这也是非善士之法。然而，比丘们！善士则这样反省思考：‘仅仅因为名声在外这件事，若

不至灭尽贪法；若不灭尽瞋法；若不灭尽痴法。即使没有广为人知，没有名声，若他能奉行

法、随顺法、行为端正、随法行者，那时，他应该受到恭敬；那时，他应该受到尊重。’他专注于行

道，因为自己名声在外这件事，既不抬高自己，也不贬低他人。比丘们！这也是善士之法。

再者，比丘们！有非善士，能得到衣服、饮食、卧具、医药等资具。他这样反

省思考：‘我确实能得到衣服、饮食、卧具、医药等资具。然而这些其他的比丘，得不到衣、

饮食、卧具、医药等资具。’他因为自己有所得，就抬高自己，也贬低他人。比丘们！这也是非善士

之法。然而，比丘们！善士则这样反省思考：‘仅仅因为有所得，并不能使贪欲之法、瞋恚

之法、愚痴之法得以灭尽。即使得不到衣服、饮食、卧具、医药等资具。但他若能奉行

法、随顺法、行为端正、随法行者，那时，他应该受到恭敬；那时，他应该受到尊重。’他专注于

行道、因为自己有所得，既不抬高自己，也不贬低他人。比丘们！这也是善士之法。

再者，比丘们！有非善士，博学多闻。他这样反省思考：‘我确实博学多闻，而这些其他的

比丘不博学多闻。’他因为自己博学多闻，就抬高自己，或贬低他人。比丘们！这也是非善士之法。然而诸

比丘！善士则这样反省思考：‘仅仅因为博学多闻，并不能使贪欲之法、瞋恚之法、愚痴之法得以灭尽。

即使不博学多闻，但他若能奉行正法、随顺正法、行为端正、依循正法而行，那么他就应该受到恭敬，应该受到尊重。’他专注于行

道，因为自己博学多闻，既不抬高自己，也不贬低他人。比丘们！这也是善士之法。

再者，比丘们！有非善士，是持律者。他这样反省思考：‘我确实是持律者。而这些

其他的比丘不是持律者。’他因为自己是持律者这件事，就抬高自己，又贬低他人。比丘们！这也是非善士

之法。然而，比丘们！善士则这样反省思考：‘仅仅因为是持律者这件事，并不能使贪欲之法、瞋恚

之法、愚痴之法得以灭尽。即使不是持律者，但他若能奉行正法、随顺正法、行为端正、依循正法而行

者，那时，他应该受到恭敬；那时，他应该受到尊重。’他专注于行道，因为自己是持律者这件事，既

不抬高自己，也不贬低他人。比丘们！这也是善士之法。

再者，比丘们！有非善士，是说法者。他这样反省思考：‘我确实是说法者。而这些

其他的比丘不是说法者。’他因为自己是说法者这件事，就抬高自己，也贬低他人。比丘们！这也是非善士

之法。然而，比丘们！善士则这样反省思考：‘仅仅因为是说法者这件事，并不能使贪欲之法、瞋恚

之法、愚痴之法得以灭尽。即使不是说法者，但他若能奉行正法、随顺正法、行为端正、依循正法而行

者，那时，他应该受到恭敬；那时，他应该受到尊重。’他专注于行道，因为自己是说法者这件事，既

不抬高自己，也不贬低他人。比丘们！这也是善士之法。

再者，比丘们！有非善士，是住森林者。他这样反省思考：‘我确实是住森林者。而这些

其他的比丘不是住森林者。’他因为自己是住森林者这件事，就抬高自己，也贬低他人。比丘们！这也是非善士法

也。然而，比丘们！善士则这样反省思考：‘仅仅因为是住森林者这件事，并不能使贪欲之法、瞋恚

之法、愚痴之法得以灭尽。即使不是住森林者。但他若能奉行正法、随顺正法、行为端正、依循正法而行

者，那时，他应该受到恭敬；那时，他应该受到恭敬。’他专注于行道，因为自己是住森林者这件事，既

不抬高自己，也不贬低他人。比丘们！这也是善士之法。

再者，比丘们！有非善士，是穿粪扫衣者。他这样反省思考：‘我确实是穿粪扫衣者。

而这些其他的比丘不是穿粪扫衣者。’他因为自己穿粪扫衣这件事，就抬高自己，也贬低他人。比丘们！此亦

非善事法也。然而，比丘们！善士则这样反省思考：‘仅仅因为是穿粪扫衣者这件事，并不能使灭尽

贪法；若不至灭尽瞋法；若不至灭尽痴法。假令，虽非着粪扫衣者，彼若行法、

随顺法、行为端正、随法行者，其时，彼应受恭敬，其时，彼应受尊重。’他专注于行道，

因为自己穿粪扫衣这件事，既不抬高自己，也不贬低他人。比丘们！这也是善士之法。

再者，比丘们！有非善士，是常行乞食者。他这样反省思考：‘我确实是常行乞食者。

而这些其他的比丘不是常行乞食者。’他因为自己是常行乞食者这件事，就抬高自己，也贬低他人。比丘们！这也是

非善士之法。然而，比丘们！善士则这样反省思考：‘仅仅因为是常行乞食者这件事，并不能使贪欲之法、

瞋恚之法、愚痴之法得以灭尽。即使不是常行乞食者，但他若能奉行正法、随顺正法、行为端正、依循正法而行

者，那时，他应该受到恭敬；那时，他应该受到尊重。’他专注于行道，因为自己是常行

乞食者这件事，既不抬高自己，也不贬低他人。比丘们！这也是善士之法。

再者，比丘们！有非善士，是住树下者。他这样反省思考：‘我确实是住树下者。

而这些其他的比丘不是住树下者。’他因为自己是住树下者这件事，就抬高自己，也贬低他人。比丘们！这也是

非善士之法。然而，比丘们！善士则这样反省思考：‘仅仅因为是住树下者这件事，并不能使贪欲之法、

瞋恚之法、愚痴之法得以灭尽。即使不是住树下者，但他若能奉行正法、随顺正法、行为端正、依循正法而行

者，那时，他应该受到恭敬；那时，他应该受到尊重。’他专注于行道，因为自己是住树下者

这件事，既不抬高自己，也不贬低他人。比丘们！这也是善士之法。

再者，比丘们！有非善士，是住墓地者……露天住者……常坐不卧者……随处而坐者

……一坐食者。他这样反省思考：‘我确实是一坐食者。而这些其他的比丘，不是一坐食

者。’他因为自己是一坐食者这件事，就抬高自己，也贬低他人。比丘们！这也是非善士之法。然而，诸

比丘！善士则反省思考：‘仅仅因为是一坐食者这件事，并不能使贪欲之法、瞋恚之法、

愚痴之法得以灭尽。即使不是一坐食者，但他若能奉行正法、随顺正法、行为端正、依循正法而行

者，那时，他应该受到恭敬；那时，他应该受到尊重。’他专注于行道，因为自己是一坐食这件事，既

不抬高自己，也不贬低他人。比丘们！这也是善士之法。

再者，比丘们！有非善士，远离了种种欲，远离了种种不善法，带着寻和伺，体验由离

而生的喜和乐，成就并安住于初禅。他这样反省思考：‘我确实成就了初禅定。而这些其他的比丘没有获

得初禅定。’他因为自己的初禅定，就抬高自己，也贬低他人。比丘们！这也是非善士之法。然而，诸

比丘！善士则这样反省思考：‘关于初禅定，世尊也说过不应执着于此(atammayatā)。因为无论人怎样去构想

它，它实际展现的都会与构想不同。’他专注于不执着于此，因为自己的初禅定，既不抬高自己，也不贬低他人。比丘们！这也是善士

之法。

再者，比丘们！有非善士，平息了寻和伺，内心宁静，心志专一，无寻无伺，体验由定

生喜、乐，成就并安住于第二禅……第三禅……第四禅。他这样反省思考：‘我确实获

得了第四禅定。而这些其他的比丘，没有获得第四禅定。’他因为自己的第四禅定，就抬高自己，也贬低他人。诸

比丘！这也是非善士之法。然而，比丘们！善士则反省思考：‘关于第四禅定，世尊也说过不应

执着于此。因为无论人怎样去构想它，它实际展现的都会与构想不同。’他专注于不执着于此，因为自己的第四禅定，既

不抬高自己，也不贬低他人。比丘们！这也是善士之法。

再者，比丘们！有非善士，完全超越了种种色想，灭除了种种有对想，不作意种种差别想，成就

‘虚空是无限的’之空无边处而住。他这样反省思考：‘我确实获得了空无边处定。而这些

其他的比丘，没有获得空无边处定。’他因为自己的空无边处定，就抬高自己，也贬低他人。比丘们！这也是

非善士之法。然而，比丘们！善士则这样反省思考：‘关于空无边处定，世尊也说过不应

执着于此。因为无论人怎样去构想它，它实际展现的都会与构想不同。’他专注于不执着于此，因为自己的空无边处定，既

不抬高自己，也不贬低他人。比丘们！这也是善士之法。

再者，比丘们！有非善士，完全超越了空无边处，体证‘识是无限的’之识无边处而住。

他这样反省思考：‘我确实获得了识无边处定。而这些其他的比丘，没有获得识无边处定。’他

因为自己的识无边处定，就抬高自己，也贬低他人。比丘们！这也是非善士之法。然而，比丘们！善士如

是反省思惟：‘世尊曰－－识无边处定，无彼作性。何以故，有思量时，其即变故。’

彼介在无彼作性。以其识无边处定，不敢自夸，亦不蔑他。诸比丘！此亦善士法。

再者，比丘们！有非善士，完全超越了识无边处，体证‘没有任何事物存在’之无

所有处而住。他这样反省思考：‘我获得了无所有处定。而这些其他的比丘，没有获得无所

有处定。’他因为自己的无所有处定，就抬高自己，也贬低他人。比丘们！这也是非善士之法。然而，诸

比丘！善士则这样反省思考：‘关于无所有处定，世尊也说过不应执着于此。因为无论人怎样去构想

它，它实际展现的都会与构想不同。’他专注于不执着于此，因为自己的无所有处定，既不抬高自己，也不贬低他人。诸

比丘！此亦善士法。

再者，比丘们！有非善士，完全超越了无所有处，成就并安住于非想非非想处。他这样反

省思考：‘我确实成就了非想非非想处定。而这些其他的比丘，没有成就非想非非想处定。’

他因为自己的非想非非想处定，就抬高自己，也贬低他人。比丘们！这也是非善士之法。然而，比丘们！

善士则反省思考：‘关于非想非非想处定，世尊也说过不应执着于此。因为无论人怎样去构想

它，它实际展现的都会与构想不同。’他专注于不执着于此，因为自己的非想非非想处定，既不抬高自己，也不贬低他人。诸

比丘！此亦善士法。

再者，比丘们！有善士完全超越了非想非非想处，成就并安住于想受灭。并且以

慧见已，令灭其诸漏。诸比丘！其比丘断而不思量，于何处亦不思量，对何事亦不

思量。” （白话：这样的比丘不再构想任何事物，不再构想在任何地方，不再以任何方式去构想。）

世尊这样说完后，那些比丘心生欢喜，赞叹世尊所说的话。

善士经 终

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《3》Uparipaṇṇāsapāḷi 后分五十二经篇 (MN 101-152, 1-463)/2. Anupadavagga 不断品 (MN 111-120, 93-175)”

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【经名】 2.4 Sevitabbāsevitabbasutta 应习不应习经 (MN 114, 109-123)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Sevitabbāsevitabbasuttaṃ

109. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – “sevitabbāsevitabbaṃ vo, bhikkhave, dhammapariyāyaṃ desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Kāyasamācāraṃpāhaṃ [pahaṃ (sabbattha)], bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ kāyasamācāraṃ. Vacīsamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ vacīsamācāraṃ. Manosamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ manosamācāraṃ. Cittuppādaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ cittuppādaṃ. Saññāpaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ saññāpaṭilābhaṃ. Diṭṭhipaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ diṭṭhipaṭilābhaṃ. Attabhāvapaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ attabhāvapaṭilābhan”ti.

Evaṃ vutte āyasmā sāriputto bhagavantaṃ etadavoca – “imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, evaṃ vitthārena atthaṃ ājānāmi.

110. “‘Kāyasamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ kāyasamācāran’ti – iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, kāyasamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpo kāyasamācāro na sevitabbo; yathārūpañca kho, bhante, kāyasamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpo kāyasamācāro sevitabbo.

111. “Kathaṃrūpaṃ, bhante, kāyasamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Idha, bhante, ekacco pāṇātipātī hoti luddo lohitapāṇi hatappahate niviṭṭho adayāpanno pāṇabhūtesu; adinnādāyī kho pana hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ gāmagataṃ vā araññagataṃ vā taṃ adinnaṃ theyyasaṅkhātaṃ ādātā hoti; kāmesumicchācārī kho pana hoti, yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi tathārūpāsu cārittaṃ āpajjitā hoti – evarūpaṃ, bhante, kāyasamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.

“Kathaṃrūpaṃ, bhante, kāyasamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti? Idha, bhante, ekacco pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati; adinnādānaṃ pahāya adinnādānā paṭivirato hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ gāmagataṃ vā araññagataṃ vā taṃ nādinnaṃ theyyasaṅkhātaṃ ādātā hoti; kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti, yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi tathārūpāsu na cārittaṃ āpajjitā hoti – evarūpaṃ, bhante, kāyasamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Kāyasamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ kāyasamācāran’ti – iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

“‘Vacīsamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ vacīsamācāran’ti – iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, vacīsamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpo vacīsamācāro na sevitabbo; yathārūpañca kho, bhante, vacīsamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo vacīsamācāro sevitabbo.

112. “Kathaṃrūpaṃ, bhante, vacīsamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Idha, bhante, ekacco musāvādī hoti, sabhāgato [sabhaggato (bahūsu)] vā parisāgato [parisaggato (bahūsu)] vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho – ‘ehambho purisa, yaṃ jānāsi taṃ vadehī’ti so ajānaṃ vā āha – ‘jānāmī’ti, jānaṃ vā āha – ‘na jānāmī’ti; apassaṃ vā āha – ‘passāmī’ti, passaṃ vā āha – ‘na passāmī’ti – iti [passa ma. ni. 1.440 sāleyyakasutte] attahetu vā parahetu vā āmisakiñcikkhahetu [kiñcakkhahetu (sī.)] vā sampajānamusā bhāsitā hoti; pisuṇavāco kho pana hoti, ito sutvā amutra akkhātā imesaṃ bhedāya, amutra vā sutvā imesaṃ akkhātā amūsaṃ bhedāya – iti samaggānaṃ vā bhettā, bhinnānaṃ vā anuppadātā, vaggārāmo, vaggarato, vagganandī, vaggakaraṇiṃ vācaṃ bhāsitā hoti; pharusavāco kho pana hoti, yā sā vācā kaṇḍakā kakkasā pharusā parakaṭukā parābhisajjanī kodhasāmantā asamādhisaṃvattanikā, tathārūpiṃ vācaṃ bhāsitā hoti; samphappalāpī kho pana hoti akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī, anidhānavatiṃ vācaṃ bhāsitā hoti akālena anapadesaṃ apariyantavatiṃ anatthasaṃhitaṃ – evarūpaṃ, bhante, vacīsamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.

“Kathaṃrūpaṃ, bhante, vacīsamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti? Idha, bhante, ekacco musāvādaṃ pahāya musāvādā paṭivirato hoti sabhāgato vā parisāgato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho – ‘ehambho purisa, yaṃ jānāsi taṃ vadehī’ti so ajānaṃ vā āha – ‘na jānāmī’ti, jānaṃ vā āha – ‘jānāmī’ti, apassaṃ vā āha – ‘na passāmī’ti, passaṃ vā āha – ‘passāmī’ti – iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti; pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya – iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti; pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti, yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti; samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ – evarūpaṃ, bhante, vacīsamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Vacīsamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ vacīsamācāran’ti – iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

“‘Manosamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ manosamācāran’ti – iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, manosamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo manosamācāro na sevitabbo; yathārūpañca kho, bhante, manosamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo manosamācāro sevitabbo.

113. “Kathaṃrūpaṃ, bhante, manosamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Idha, bhante, ekacco abhijjhālu hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ taṃ abhijjhātā hoti – ‘aho vata yaṃ parassa taṃ mamassā’ti; byāpannacitto kho pana hoti paduṭṭhamanasaṅkappo – ‘ime sattā haññantu vā vajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesun’ti – evarūpaṃ, bhante, manosamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.

“Kathaṃrūpaṃ, bhante, manosamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti? Idha, bhante, ekacco anabhijjhālu hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ taṃ nābhijjhātā hoti – ‘aho vata yaṃ parassa taṃ mamassā’ti; abyāpannacitto kho pana hoti appaduṭṭhamanasaṅkappo – ‘ime sattā averā abyābajjhā [abyāpajjhā (sī. syā. kaṃ. pī. ka.)] anīghā sukhī attānaṃ pariharantū’ti – evarūpaṃ, bhante, manosamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Manosamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ manosamācāran’ti – iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

114. “‘Cittuppādaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ cittuppādan’ti – iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, cittuppādaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo cittuppādo na sevitabbo; yathārūpañca kho, bhante, cittuppādaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo cittuppādo sevitabbo.

“Kathaṃrūpaṃ, bhante, cittuppādaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Idha, bhante, ekacco abhijjhālu hoti, abhijjhāsahagatena cetasā viharati; byāpādavā hoti, byāpādasahagatena cetasā viharati; vihesavā hoti, vihesāsahagatena cetasā viharati – evarūpaṃ, bhante, cittuppādaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.

“Kathaṃrūpaṃ, bhante, cittuppādaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti? Idha, bhante, ekacco anabhijjhālu hoti, anabhijjhāsahagatena cetasā viharati; abyāpādavā hoti, abyāpādasahagatena cetasā viharati; avihesavā hoti, avihesāsahagatena cetasā viharati – evarūpaṃ, bhante, cittuppādaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Cittuppādaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ cittuppādan’ti – iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

115. “‘Saññāpaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ saññāpaṭilābhan’ti – iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, saññāpaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo saññāpaṭilābho na sevitabbo; yathārūpañca kho, bhante, saññāpaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo saññāpaṭilābho sevitabbo.

“Kathaṃrūpaṃ, bhante, saññāpaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Idha, bhante, ekacco abhijjhālu hoti, abhijjhāsahagatāya saññāya viharati; byāpādavā hoti, byāpādasahagatāya saññāya viharati; vihesavā hoti, vihesāsahagatāya saññāya viharati – evarūpaṃ, bhante, saññāpaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.

“Kathaṃrūpaṃ, bhante, saññāpaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti? Idha, bhante, ekacco anabhijjhālu hoti, anabhijjhāsahagatāya saññāya viharati; abyāpādavā hoti, abyāpādasahagatāya saññāya viharati; avihesavā hoti, avihesāsahagatāya saññāya viharati – evarūpaṃ, bhante, saññāpaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Saññāpaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ saññāpaṭilābhan’ti – iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

116. “‘Diṭṭhipaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ diṭṭhipaṭilābhan’ti – iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, diṭṭhipaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo diṭṭhipaṭilābho na sevitabbo; yathārūpañca kho, bhante, diṭṭhipaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti – evarūpo diṭṭhipaṭilābho sevitabbo.

“Kathaṃrūpaṃ, bhante, diṭṭhipaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Idha, bhante, ekacco evaṃdiṭṭhiko hoti – ‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti – evarūpaṃ, bhante, diṭṭhipaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.

“Kathaṃrūpaṃ, bhante, diṭṭhipaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti? Idha, bhante, ekacco evaṃdiṭṭhiko hoti – ‘atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti – evarūpaṃ, bhante, diṭṭhipaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Diṭṭhipaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ diṭṭhipaṭilābhan’ti – iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

117. “‘Attabhāvapaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ attabhāvapaṭilābhan’ti – iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, attabhāvapaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti – evarūpo attabhāvapaṭilābho na sevitabbo; yathārūpañca kho, bhante, attabhāvapaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti – evarūpo attabhāvapaṭilābho sevitabbo.

“Kathaṃrūpaṃ, bhante, attabhāvapaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Sabyābajjhaṃ [sabyāpajjhaṃ (sī. syā. kaṃ. pī. ka.)], bhante, attabhāvapaṭilābhaṃ abhinibbattayato apariniṭṭhitabhāvāya akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; abyābajjhaṃ, bhante, attabhāvapaṭilābhaṃ abhinibbattayato pariniṭṭhitabhāvāya akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Attabhāvapaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ attabhāvapaṭilābhan’ti – iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

“Imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, evaṃ vitthārena atthaṃ ājānāmī”ti.

118. “Sādhu sādhu, sāriputta! Sādhu kho tvaṃ, sāriputta, imassa mayā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, evaṃ vitthārena atthaṃ ājānāsi.

“‘Kāyasamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ kāyasamācāran’ti – iti kho panetaṃ vuttaṃ mayā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, sāriputta, kāyasamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo kāyasamācāro na sevitabbo; yathārūpañca kho, sāriputta, kāyasamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti – evarūpo kāyasamācāro sevitabbo.

“Kathaṃrūpaṃ, sāriputta, kāyasamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Idha, sāriputta, ekacco pāṇātipātī hoti luddo lohitapāṇi hatappahate niviṭṭho adayāpanno pāṇabhūtesu; adinnādāyī kho pana hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ gāmagataṃ vā araññagataṃ vā taṃ adinnaṃ theyyasaṅkhātaṃ ādātā hoti; kāmesumicchācārī kho pana hoti, yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi tathārūpāsu cārittaṃ āpajjitā hoti – evarūpaṃ, sāriputta, kāyasamācāraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.

“Kathaṃrūpaṃ, sāriputta, kāyasamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti? Idha, sāriputta, ekacco pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati; adinnādānaṃ pahāya adinnādānā paṭivirato hoti, yaṃ taṃ parassa paravittūpakaraṇaṃ gāmagataṃ vā araññagataṃ vā taṃ nādinnaṃ theyyasaṅkhātaṃ ādātā hoti; kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti, yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi tathārūpāsu na cārittaṃ āpajjitā hoti – evarūpaṃ, sāriputta, kāyasamācāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Kāyasamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ kāyasamācāran’ti – iti yaṃ taṃ vuttaṃ mayā idametaṃ paṭicca vuttaṃ.

“Vacīsamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi …pe… manosamācāraṃpāhaṃ, bhikkhave, duvidhena vadāmi…pe… cittuppādaṃpāhaṃ, bhikkhave, duvidhena vadāmi…pe… saññāpaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi…pe… diṭṭhipaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi…pe….

“‘Attabhāvapaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ attabhāvapaṭilābhan’ti – iti kho panetaṃ vuttaṃ mayā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, sāriputta, attabhāvapaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo attabhāvapaṭilābho na sevitabbo; yathārūpañca kho, sāriputta, attabhāvapaṭilābhaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti – evarūpo attabhāvapaṭilābho sevitabbo.

“Kathaṃrūpaṃ, sāriputta, attabhāvapaṭilābhaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? Sabyābajjhaṃ, sāriputta, attabhāvapaṭilābhaṃ abhinibbattayato apariniṭṭhitabhāvāya akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; abyābajjhaṃ, sāriputta, attabhāvapaṭilābhaṃ abhinibbattayato pariniṭṭhitabhāvāya akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. ‘Attabhāvapaṭilābhaṃpāhaṃ, bhikkhave, duvidhena vadāmi – sevitabbampi, asevitabbampi; tañca aññamaññaṃ attabhāvapaṭilābhan’ti – iti yaṃ taṃ vuttaṃ mayā idametaṃ paṭicca vuttaṃ. Imassa kho, sāriputta, mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo.

119. “Cakkhuviññeyyaṃ rūpaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampi; sotaviññeyyaṃ saddaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi asevitabbampi; ghānaviññeyyaṃ gandhaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampi; jivhāviññeyyaṃ rasaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampi; kāyaviññeyyaṃ phoṭṭhabbaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampi; manoviññeyyaṃ dhammaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī”ti.

Evaṃ vutte, āyasmā sāriputto bhagavantaṃ etadavoca – “imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, evaṃ vitthārena atthaṃ ājānāmi. ‘Cakkhuviññeyyaṃ rūpaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’ti – iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, cakkhuviññeyyaṃ rūpaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpaṃ cakkhuviññeyyaṃ rūpaṃ na sevitabbaṃ; yathārūpañca kho, bhante, cakkhuviññeyyaṃ rūpaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpaṃ cakkhuviññeyyaṃ rūpaṃ sevitabbaṃ. ‘Cakkhuviññeyyaṃ rūpaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’ti – iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

“Sotaviññeyyaṃ saddaṃpāhaṃ, sāriputta…pe… evarūpo sotaviññeyyo saddo na sevitabbo… evarūpo sotaviññeyyo saddo sevitabbo… evarūpo ghānaviññeyyo gandho na sevitabbo… evarūpo ghānaviññeyyo gandho sevitabbo… evarūpo jivhāviññeyyo raso na sevitabbo… evarūpo jivhāviññeyyo raso sevitabbo… kāyaviññeyyaṃ phoṭṭhabbaṃpāhaṃ, sāriputta … evarūpo kāyaviññeyyo phoṭṭhabbo na sevitabbo… evarūpo kāyaviññeyyo phoṭṭhabbo sevitabbo.

“‘Manoviññeyyaṃ dhammaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’ti – iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, manoviññeyyaṃ dhammaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo manoviññeyyo dhammo na sevitabbo; yathārūpañca kho, bhante, manoviññeyyaṃ dhammaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo manoviññeyyo dhammo sevitabbo. ‘Manoviññeyyaṃ dhammaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’ti – iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ. Imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, evaṃ vitthārena atthaṃ ājānāmī”ti.

120. “Sādhu sādhu, sāriputta! Sādhu kho tvaṃ, sāriputta, imassa mayā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, evaṃ vitthārena atthaṃ ājānāsi. ‘Cakkhuviññeyyaṃ rūpaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’ti – iti kho panetaṃ vuttaṃ mayā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, sāriputta, cakkhuviññeyyaṃ rūpaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpaṃ cakkhuviññeyyaṃ rūpaṃ na sevitabbaṃ; yathārūpañca kho, sāriputta, cakkhuviññeyyaṃ rūpaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpaṃ cakkhuviññeyyaṃ rūpaṃ sevitabbaṃ. ‘Cakkhuviññeyyaṃ rūpaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’ti – iti yaṃ taṃ vuttaṃ mayā idametaṃ paṭicca vuttaṃ.

“Sotaviññeyyaṃ saddaṃpāhaṃ, sāriputta…pe… evarūpo sotaviññeyyo saddo na sevitabbo… evarūpo sotaviññeyyo saddo sevitabbo… evarūpo ghānaviññeyyo gandho na sevitabbo… evarūpo ghānaviññeyyo gandho sevitabbo… evarūpo jivhāviññeyyo raso na sevitabbo… evarūpo jivhāviññeyyo raso sevitabbo… evarūpo kāyaviññeyyo phoṭṭhabbo na sevitabbo… evarūpo kāyaviññeyyo phoṭṭhabbo sevitabbo.

“Manoviññeyyaṃ dhammaṃpāhaṃ, sāriputta…pe… evarūpo manoviññeyyo dhammo na sevitabbo… evarūpo manoviññeyyo dhammo sevitabbo. ‘Manoviññeyyaṃ dhammaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’ti – iti yaṃ taṃ vuttaṃ mayā idametaṃ paṭicca vuttaṃ. Imassa kho, sāriputta, mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo.

121. “Cīvaraṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampi…pe… piṇḍapātaṃpāhaṃ, sāriputta… senāsanaṃpāhaṃ, sāriputta… gāmaṃpāhaṃ, sāriputta… nigamaṃpāhaṃ, sāriputta… nagaraṃpāhaṃ, sāriputta… janapadaṃpāhaṃ, sāriputta… puggalaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī”ti.

Evaṃ vutte, āyasmā sāriputto bhagavantaṃ etadavoca – “imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa, evaṃ vitthārena atthaṃ ājānāmi. ‘Cīvaraṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’ti – iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, cīvaraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpaṃ cīvaraṃ na sevitabbaṃ; yathārūpañca kho, bhante, cīvaraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpaṃ cīvaraṃ sevitabbaṃ. ‘Cīvaraṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’ti – iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

“Piṇḍapātaṃpāhaṃ, sāriputta…pe… evarūpo piṇḍapāto na sevitabbo… evarūpo piṇḍapāto sevitabbo… senāsanaṃpāhaṃ, sāriputta…pe… evarūpaṃ senāsanaṃ na sevitabbaṃ… evarūpaṃ senāsanaṃ sevitabbaṃ… gāmaṃpāhaṃ, sāriputta …pe… evarūpo gāmo na sevitabbo… evarūpo gāmo sevitabbo… evarūpo nigamo na sevitabbo… evarūpo nigamo sevitabbo… evarūpaṃ nagaraṃ na sevitabbaṃ… evarūpaṃ nagaraṃ sevitabbaṃ… evarūpo janapado na sevitabbo… evarūpo janapado sevitabbo.

“‘Puggalaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’ti – iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, bhante, puggalaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo puggalo na sevitabbo; yathārūpañca kho, bhante, puggalaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo puggalo sevitabbo. ‘Puggalaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’ti – iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttanti. Imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmī”ti.

122. “Sādhu sādhu, sāriputta! Sādhu kho tvaṃ, sāriputta, imassa mayā saṃkhittena bhāsitassa, vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāsi. ‘Cīvaraṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’ti – iti kho panetaṃ vuttaṃ mayā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, sāriputta, cīvaraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpaṃ cīvaraṃ na sevitabbaṃ; yathārūpañca kho, sāriputta, cīvaraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpaṃ cīvaraṃ sevitabbaṃ. ‘Cīvaraṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’ti – iti yaṃ taṃ vuttaṃ mayā idametaṃ paṭicca vuttaṃ. (Yathā paṭhamaṃ tathā vitthāretabbaṃ) evarūpo piṇḍapāto… evarūpaṃ senāsanaṃ… evarūpo gāmo… evarūpo nigamo… evarūpaṃ nagaraṃ… evarūpo janapado.

“‘Puggalaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’ti – iti kho panetaṃ vuttaṃ mayā. Kiñcetaṃ paṭicca vuttaṃ? Yathārūpaṃ, sāriputta, puggalaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo puggalo na sevitabbo; yathārūpañca kho, sāriputta, puggalaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo puggalo sevitabbo. ‘Puggalaṃpāhaṃ, sāriputta, duvidhena vadāmi – sevitabbampi, asevitabbampī’ti – iti yaṃ taṃ vuttaṃ mayā idametaṃ paṭicca vuttaṃ. Imassa kho, sāriputta, mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo.

123. “Sabbepi ce, sāriputta, khattiyā imassa mayā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājāneyyuṃ, sabbesānampissa khattiyānaṃ dīgharattaṃ hitāya sukhāya. Sabbepi ce, sāriputta, brāhmaṇā…pe… sabbepi ce, sāriputta, vessā… sabbepi ce, sāriputta, suddā imassa mayā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājāneyyuṃ, sabbesānampissa suddānaṃ dīgharattaṃ hitāya sukhāya. Sadevakopi ce, sāriputta, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā imassa mayā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājāneyya, sadevakassapissa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṃ hitāya sukhāyā”ti.

Idamavoca bhagavā. Attamano āyasmā sāriputto bhagavato bhāsitaṃ abhinandīti.

Sevitabbāsevitabbasuttaṃ niṭṭhitaṃ catutthaṃ.

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第一一四 应习不应习经 Sevitabbāsevitabbasuttaṃ

我是这样听说的。

一时，世尊住在舍卫城的祇陀林给孤独园。那时，世尊对各位比丘说：“各位比丘！”那些比丘回答世尊：“世尊！”世尊这样说道：“各位比丘！我将为你们说‘应修习与不应修习’的法门，你们要仔细听，认真思考，我马上要说了。”那些比丘回应世尊：“好的，世尊。”世尊这样说道：

“各位比丘！我讲说两种身行：应修习的和不应修习的；这两种身行是相互对立的。各位比丘！我讲说两种语行：应修习的和不应修习的；这两种语行是相互对立的。各位比丘！我讲说两种意行：应修习的和不应修习的；这两种意行是相互对立的。各位比丘！我讲说两种心的生起：应修习的和不应修习的；这两种心的生起是相互对立的。各位比丘！我讲说两种想的获得：应修习的和不应修习的；这两种想的获得是相互对立的。各位比丘！我讲说两种见的获得：应修习的和不应修习的；这两种见的获得是相互对立的。各位比丘！我讲说两种自体（生命形态）的获得：应修习的和不应修习的；这两种自体（生命形态）的获得是相互对立的。”

世尊这样说完后，尊者舍利弗对[世尊]这样说道：“世尊！对于世尊您简略说明而未详细解释的这个道理，我是这样详细理解的。世尊确实是这样说的：‘各位比丘！我讲说两种身行：应修习的和不应修习的；这两种身行是相互对立的。’这是基于什么原因这样说的呢？世尊！如果修习某种身行时，不善法会增长，善法会减退，那么这类身行就不应修习。世尊！如果修习某种身行时，不善法会减退，善法会增长，那么这类身行就应修习。

世尊！修习哪一类身行时，不善法会增长，善法会减退呢？世尊！在此，有些人杀生、残忍、手沾鲜血、惯于杀戮攻击、对众生没有慈悲心；有些人不与取，对于他人所有、在村庄或森林里的资财用具，未经给予就以偷盗的方式拿走；有些人行于邪淫，不仅对（未婚）戴花环的女子，甚至对母亲守护的、父亲守护的、父母守护的、兄弟守护的、姐妹守护的、亲戚守护的、同族守护的、有法（规定）守护的、有丈夫的、受（主人）惩罚保护的，乃至只是短暂（订婚）戴花环的女子，他也对这些女子行邪淫之事。世尊！修习这类身行时，不善法就会增长，善法就会减退。

世尊！修习哪一类身行时，不善法会减退，善法会增长呢？世尊！在此，有些人断除杀生，远离杀生，放下棍杖，放下刀剑，有惭愧心，有慈悲心，安住于饶益怜悯一切众生。断除不与取，远离不与取，对于他人所有、在村庄或森林里的资财用具，未经给予，不以偷盗的方式拿走。在感官欲望方面，断除邪行，远离邪淫，不对（未婚）戴花环的女子，乃至母亲守护的、父亲守护的、父母守护的、兄弟守护的、姐妹守护的、亲戚守护的、同族守护的、有法（规定）守护的、有丈夫的、受（主人）惩罚保护的，乃至只是短暂（订婚）戴花环的女子，他不对这些女子行邪淫之事。世尊！修习这类身行时，不善法就会减退，善法就会增长。

世尊这样说：‘各位比丘！我讲说两种身行：应修习的和不应修习的；这两种身行是相互对立的。’这是基于这个原因所说的。

世尊确实是这样说的：‘各位比丘！我讲说两种语行：应修习的和不应修习的；这两种语行是相互对立的。’这是基于什么原因这样说的呢？世尊！如果修习某种语行时，不善法会增长，善法会减退，那么这类语行就不应修习。世尊！如果修习某种语行时，善法会增长，不善法会减退，那么这类语行就应修习。

世尊！修习哪一类语行时，不善法会增长，善法会减退呢？世尊！在此，有些人说妄语，到了集会处、众人中、亲戚中、团体中或王族（官方）集会处，被传唤作证人，被问：‘喂，先生！请说出你所知道的。’他不知道却说：‘我知道。’知道却说：‘我不知道。’没看见却说：‘我看见了。’看见了却说：‘我没看见。’像这样，为了自己，或为了他人，或为了少许利益，明知而说妄语。有些人说离间语（两舌），在这里听了，为了离间他们而去那里说；在那里听了，为了离间这些人而对他们说；像这样，破坏和合，助长分裂，喜欢不和，乐于不和，爱说不和的话，制造不和。有些人说粗恶语（恶口），话说得粗鲁伤人、尖刻刺耳、粗暴、令人生气、引人愤怒，不利于禅定，他说这样的话。有些人说绮语（无益语），说不合时宜的话，说不真实的话，说没有意义利益的话，说不如法的话，说不合律的话；说的话不值得记取、不合时宜、无根据、无边际、与义利无关。世尊！修习这类语行时，不善法就会增长，善法就会减退。

世尊！修习哪一类语行时，不善法会减退，善法会增长呢？世尊！在此，有些人断除妄语，远离妄语，到了集会处、众人中、亲戚中、团体中或王族（官方）集会处，被传唤作证人，被问：‘喂，先生！请说出你所知道的。’他如果不知道，就说：‘我不知道。’如果知道，就说：‘我知道。’如果没看见，就说：‘我没看见。’如果看见了，就说：‘我看见了。’像这样，不为了自己，不为了他人，也不为了少许利益，明知而不说妄语。断除离间语，远离离间语，在这里听了，不到那里去说，以离间这些人；在那里听了，不到这里来说，以离间那些人；像这样，让不和合的融洽起来，让已和合的更加稳固。喜欢和合，乐于和合，爱说和合的话，制造和合。断除粗恶语，远离粗恶语。凡是那些话语，柔和、悦耳、可爱、触动人心、文雅、众人喜爱、众人欢喜，他说这样的话。断除绮语，远离绮语，说合时宜的话、真实的话、有意义的话、如法的话、合律的话；说的话值得记取、合时宜、有根据、有边际、与义利相关。世尊！修习这类语行时，不善法就会减退，善法就会增长。

世尊这样说：‘各位比丘！我讲说两种语行：应修习的和不应修习的；这两种语行是相互对立的。’这是基于这个原因所说的。

世尊这样说：‘各位比丘！我讲说两种意行：应修习的和不应修习的；这两种意行是相互对立的。’这是基于什么原因这样说的呢？世尊！如果修习某种意行时，不善法会增长，善法会减退，那么这类意行就不应修习。然而，世尊！如果修习某种意行时，不善法会减退，善法会增长，那么这类意行就应修习。

世尊！修习哪一类意行时，不善法会增长，善法会减退呢？世尊！在此，有些人有贪欲，贪求他人的财物用具，心里想：‘啊，愿他人的东西都归我所有！’有些人心怀嗔恨，有恶毒的想法：‘愿这些众生被殴打！被杀害！被毁灭！灭亡！或者消失吧！’世尊！像这样，修习这类意行时，不善法就会增长，善法就会减退。

世尊！修习哪一类意行时，不善法会减退，善法会增长呢？世尊！在此，有些人没有贪欲，不贪求他人的财物用具，心里不想：‘啊，愿他人的东西都归我所有！’有些人没有嗔恨心，有善意的想法：‘愿这些众生没有敌意、没有恼害、没有烦恼、快乐地维护他们自己。’世尊！修习这类意行时，不善法就会减退，善法就会增长。

世尊这样说：‘各位比丘！我讲说两种意行：应修习的和不应修习的；这两种意行是相互对立的。’这是基于这个原因所说的。

世尊确实是这样说的：‘各位比丘！我讲说两种心的生起：应修习的和不应修习的；这两种心的生起是相互对立的。’这是基于什么原因这样说的呢？世尊！如果修习某种心的生起时，不善法会增长，善法会减退，那么这类心的生起就不应修习。又，世尊！如果修习某种心的生起时，不善法会减退，善法会增长，那么这类心的生起就应修习。

世尊！修习哪一类心的生起时，不善法会增长，善法会减退呢？世尊！在此，有些人有贪欲，安住于与贪欲相应的心；有嗔恨，安住于与嗔恨相应的心；有恼害，安住于与恼害相应的心。世尊！修习这类心的生起时，不善法就会增长，善法就会减退。世尊！修习哪一类心的生起时，不善法会减退，善法会增长呢？世尊！在此，有些人没有贪欲，安住于与无贪相应的心；没有嗔恨，安住于与无嗔相应的心；没有恼害，安住于与无恼害相应的心。世尊！修习这类心的生起时，不善法就会减退，善法就会增长。

世尊这样说：‘各位比丘！我讲说两种心的生起：应修习的和不应修习的；这两种心的生起是相互对立的。’这是基于这个原因所说的。

世尊确实是这样说的：‘各位比丘！我讲说两种想的获得：应修习的和不应修习的；这两种想的获得是相互对立的。’这是基于什么原因这样说的呢？世尊！如果修习某种想的获得时，不善法会增长，善法会减退，那么这类想的获得就不应修习。然而，世尊！如果修习某种想的获得时，不善法会减退，善法会增长，那么这类想的获得就应修习。

世尊！修习哪一类想的获得时，不善法会增长，善法会减退呢？世尊！在此，有些人有贪欲，安住于与贪欲相应的想；有嗔恨，安住于与嗔恨相应的想；有恼害，安住于与恼害相应的想。世尊！修习这类想的获得时，不善法就会增长，善法就会减退。世尊！修习哪一类想的获得时，不善法会减退，善法会增长呢？世尊！在此，有些人没有贪欲，安住于与无贪相应的想；没有嗔恨，安住于与无嗔相应的想；没有恼害，安住于与无恼害相应的想。世尊！修习这类想的获得时，不善法就会减退，善法就会增长。

世尊这样说：‘各位比丘！我讲说两种想的获得：应修习的和不应修习的；这两种想的获得是相互对立的。’这是基于这个原因所说的。

世尊确实是这样说的：‘各位比丘！我讲说两种见的获得：应修习的和不应修习的；这两种见的获得是相互对立的。’这是基于什么原因这样说的呢？世尊！如果修习某种见的获得时，不善法会增长，善法会减退，那么这类见的获得就不应修习。又，世尊！如果修习某种见的获得时，不善法会减退，善法会增长，那么这类见的获得就应修习。

世尊！修习哪一类见的获得时，不善法会增长，善法会减退呢？世尊！在此，有些人持有这样的见解，说：‘没有布施，没有供奉，没有献供，没有善恶行为的果报，没有此世，没有他世，没有母亲（的恩情或责任），没有父亲（的恩情或责任），没有化生的众生；世间没有通过正确途径、正确修行，并且亲自证悟、证实了此世和他世后进行宣说的沙门、婆罗门。’世尊！修习这类见的获得时，不善法就会增长，善法就会减退。世尊！修习哪一类见的获得时，不善法会减退，善法会增长呢？世尊！在此，有些人持有这样的见解，说：‘有布施，有供奉，有献供，有善恶行为的果报，有此世，有他世，有母亲（的恩情或责任），有父亲（的恩情或责任），有化生的众生；世间有通过正确途径、正确修行，并且亲自证悟、证实了此世和他世后进行宣说的沙门、婆罗门。’修习这类见的获得时，不善法就会减退，善法就会增长。

世尊这样说：‘各位比丘！我讲说两种见的获得：应修习的和不应修习的；这两种见的获得是相互对立的。’这是基于这个原因所说的。

世尊确实是这样说的：‘各位比丘！我讲说两种自体（生命形态）的获得：应修习的和不应修习的；这两种自体（生命形态）的获得是相互对立的。’这是基于什么原因这样说的呢？世尊！如果修习某种自体（生命形态）的获得时，不善法会增长，善法会减退，那么这类自体（生命形态）的获得就不应修习。又，世尊！如果修习某种自体（生命形态）的获得时，不善法会减退，善法会增长，那么这类自体（生命形态）的获得就应修习。

世尊！修习哪一类自体（生命形态）的获得时，不善法会增长，善法会减退呢？世尊！当致力于获得一个会带来苦恼的自体（生命形态）时，由于其不圆满的状态，不善法会增长，善法会减退。世尊！修习哪一类自体（生命形态）的获得时，不善法会减退，善法会增长呢？世尊！当致力于获得一个不会带来苦恼的自体（生命形态）时，由于其圆满的状态，不善法会减退，善法会增长。

世尊这样说：‘各位比丘！我讲说两种自体（生命形态）的获得：应修习的和不应修习的；这两种自体（生命形态）的获得是相互对立的。’这是基于这个原因所说的。

世尊！对于世尊您这简略说明而未详细解释的道理，我是这样详细理解的。”

“善哉！善哉！舍利弗！舍利弗！你对我这简略说明而未详细解释的道理，能够这样详细地理解，很好！

我确实是这样说的：‘各位比丘！我讲说两种身行：应修习的和不应修习的；这两种身行是相互对立的。’这是基于什么原因所说的呢？舍利弗！如果修习某种身行时，不善法会增长，善法会减退，那么这类身行就不应修习。又，舍利弗！如果修习某种身行时，不善法会减退，善法会增长，那么这类身行就应修习。

舍利弗！修习哪一类身行时，不善法会增长，善法会减退呢？舍利弗！在此，有些人杀生、残忍、手沾鲜血、惯于杀戮攻击、对众生没有慈悲心；有些人不与取，对于他人所有、在村庄或森林里的资财用具，未经给予就以偷盗的方式拿走；有些人行于邪淫，不仅对（未婚）戴花环的女子，甚至对母亲守护的、父亲守护的、父母守护的、兄弟守护的、姐妹守护的、亲戚守护的、同族守护的、有法（规定）守护的、有丈夫的、受（主人）惩罚保护的，乃至只是短暂（订婚）戴花环的女子，他也对这些女子行邪淫之事。舍利弗！修习这类身行时，不善法就会增长，善法就会减退。舍利弗！修习哪一类身行时，不善法会减退，善法会增长呢？舍利弗！在此，有些人断除杀生，远离杀生，放下棍杖，放下刀剑，有惭愧心，有慈悲心，安住于饶益怜悯一切众生。断除不与取，远离不与取，对于他人所有、在村庄或森林里的资财用具，未经给予，不以偷盗的方式拿走。在感官欲望方面，断除邪行，远离邪淫，不对（未婚）戴花环的女子，乃至母亲守护的、父亲守护的、父母守护的、兄弟守护的、姐妹守护的、亲戚守护的、同族守护的、有法（规定）守护的、有丈夫的、受（主人）惩罚保护的，乃至只是短暂（订婚）戴花环的女子，他不对这些女子行邪淫之事。舍利弗！修习这类身行时，不善法就会减退，善法就会增长。像这样我所说的：‘各位比丘！我讲说两种身行：应修习的和不应修习的；这两种身行是相互对立的。’这是基于这个原因所说的。

我确实是这样说的：‘各位比丘！我讲说两种语行，应修习的和不应修习的；这两种语行是相互对立的。’……（其后意行、心生、想得、见的获得等解释同上）……像这样我所说的：‘各位比丘！我讲说两种自体（生命形态）的获得，应修习的和不应修习的；这两种自体（生命形态）的获得是相互对立的。’这是基于这个原因所说的。

舍利弗！对我所简略说明的这个道理，应当这样详细地去理解。

舍利弗！我讲说两种眼所识知的色（可见物）：应修习的和不应修习的。舍利弗！我讲说两种耳所识知的声（可听音）：应修习的和不应修习的。舍利弗！我讲说两种鼻所识知的香（可嗅味）：应修习的和不应修习的。舍利弗！我讲说两种舌所识知的味（可尝味）：应修习的和不应修习的。舍利弗！我讲说两种身所识知的触（可触物）：应修习的和不应修习的。舍利弗！我讲说两种意所识知的法（心所对境）：应修习的和不应修习的。”

世尊这样说完后，尊者舍利弗就对世尊这样说道：“世尊！对于世尊您这简略说明而未详细解释的道理，我是这样详细理解的。

世尊确实是这样说的：‘舍利弗！我讲说两种眼所识知的色（可见物）：应修习的和不应修习的。’这是基于什么原因这样说的呢？世尊！如果修习（观察）某种眼所识知的色时，不善法会增长，善法会减退，那么这类眼所识知的色就不应修习（或不应如此观察）。然而，世尊！如果修习（观察）某种眼所识知的色时，不善法会减退，善法会增长，那么这类眼所识知的色就应修习（或应如此观察）。

世尊这样说：‘舍利弗！我讲说两种眼所识知的色：应修习的和不应修习的。’这是基于这个原因所说的。

世尊确实是这样说的：‘舍利弗！我讲说两种耳所识知的声：应修习的和不应修习的。’这是基于什么原因这样说的呢？世尊！如果修习（倾听）某种耳所识知的声时，不善法会增长，善法会减退，那么这类耳所识知的声就不应修习（或不应如此倾听）。然而，世尊！如果修习（倾听）某种耳所识知的声时，不善法会减退，善法会增长，那么这类耳所识知的声就应修习（或应如此倾听）。世尊这样说：‘舍利弗！我讲说两种耳所识知的声：应修习的和不应修习的。’这是基于这个原因所说的。

世尊确实是这样说的：‘舍利弗！我讲说两种鼻所识知的香：应修习的和不应修习的。’这是基于什么原因这样说的呢？世尊！如果修习（嗅闻）某种鼻所识知的香时，不善法会增长，善法会减退，那么这类鼻所识知的香就不应修习（或不应如此嗅闻）。然而，世尊！如果修习（嗅闻）某种鼻所识知的香时，不善法会减退，善法会增长，那么这类鼻所识知的香就应修习（或应如此嗅闻）。世尊这样说：‘舍利弗！我讲说两种鼻所识知的香：应修习的和不应修习的。’这是基于这个原因所说的。

世尊确实是这样说的：‘舍利弗！我讲说两种舌所识知的味：应修习的和不应修习的。’这是基于什么原因这样说的呢？世尊！如果修习（品尝）某种舌所识知的味时，不善法会增长，善法会减退，那么这类舌所识知的味就不应修习（或不应如此品尝）。然而，世尊！如果修习（品尝）某种舌所识知的味时，不善法会减退，善法会增长，那么这类舌所识知的味就应修习（或应如此品尝）。世尊这样说：‘舍利弗！我讲说两种舌所识知的味：应修习的和不应修习的。’这是基于这个原因所说的。

世尊确实是这样说的：‘舍利弗！我讲说两种身所识知的触：应修习的和不应修习的。’这是基于什么原因这样说的呢？世尊！如果修习（感受）某种身所识知的触时，不善法会增长，善法会减退，那么这类身所识知的触就不应修习（或不应如此感受）。然而，世尊！如果修习（感受）某种身所识知的触时，不善法会减退，善法会增长，那么这类身所识知的触就应修习（或应如此感受）。世尊这样说：‘舍利弗！我讲说两种身所识知的触：应修习的和不应修习的。’这是基于这个原因所说的。

世尊确实是这样说的：‘舍利弗！我讲说两种意所识知的法：应修习的和不应修习的。’这是基于什么原因这样说的呢？世尊！如果修习（思维）某种意所识知的法时，不善法会增长，善法会减退，那么这类意所识知的法就不应修习（或不应如此思维）。然而，世尊！如果修习（思维）某种意所识知的法时，不善法会减退，善法会增长，那么这类意所识知的法就应修习（或应如此思维）。世尊这样说：‘舍利弗！我讲说两种意所识知的法：应修习的和不应修习的。’这是基于这个原因所说的。

世尊！对于世尊您这简略说明而未详细解释的道理，我是这样详细理解的。”

“善哉！善哉！舍利弗！善哉！舍利弗！你对我这简略说明而未详细解释的道理，能够这样很好地详细理解。

我确实是这样说的：‘舍利弗！我讲说两种眼所识知的色：应修习的和不应修习的。’这是基于什么原因这样说的呢？……（其后耳、鼻、舌、身、意所识知的法，解释同上）……我这样说：‘舍利弗！我讲说两种意所识知的法：应修习的和不应修习的。’这是基于这个原因所说的。

舍利弗！对我这简略说明而未详细解释的道理，应当这样详细地去理解。

“舍利弗！我讲说两种衣服（袈裟）：应修习（使用）的和不应修习（使用）的。舍利弗！我讲说两种食物（托钵食）：应修习（食用）的和不应修习（食用）的。舍利弗！我讲说两种住所（卧具）：应修习（使用）的和不应修习（使用）的。舍利弗！我讲说两种村庄：应亲近的和不应亲近的。舍利弗！我讲说两种市镇：应亲近的和不应亲近的。舍利弗！我讲说两种城市：应亲近的和不应亲近的。舍利弗！我讲说两种地区（国土）：应居住的和不应居住的。舍利弗！我讲说两种人：应亲近交往的和不应亲近交往的。”

世尊这样说完后，尊者舍利弗对世尊这样说道：“世尊！对于世尊您这简略说明而未详细解释的道理，我是这样详细理解的。

世尊这样说：‘舍利弗！我讲说两种衣服：应修习（使用）的和不应修习（使用）的。’这是基于什么原因这样说的呢？世尊！如果修习（使用）某种衣服时，不善法会增长，善法会减退，那么这类衣服就不应修习（使用）。然而，世尊！如果修习（使用）某种衣服时，不善法会减退，善法会增长，那么这类衣服就应修习（使用）。世尊这样说：‘舍利弗！我讲说两种衣服：应修习的和不应修习的。’这是基于这个原因所说的。

‘舍利弗！我讲说两种食物（托钵食）……’这是基于这个原因所说的。

‘舍利弗！我讲说两种住所（卧具）……’这是基于这个原因所说的。

‘舍利弗！我讲说两种村庄……’这是基于这个原因所说的。

‘舍利弗！我讲说两种市镇……’这是基于这个原因所说的。

‘舍利弗！我讲说两种城市……’这是基于这个原因所说的。

‘舍利弗！我讲说两种地区（国土）……’这是基于这个原因所说的。

‘舍利弗！我讲说两种人……’这是基于这个原因所说的。

世尊！对于世尊您这简略说明而未详细解释的道理，我是这样详细理解的。”

“善哉！善哉！舍利弗！善哉！舍利弗！对我所简略说明而未详细解释的道理，你能够详细地理解。

像这样我又说：‘舍利弗！我讲说两种衣服：应修习（使用）的和不应修习（使用）的。’这是基于什么原因而说的呢？舍利弗！如果修习（使用）某种衣服时，不善法会增长……这是基于这个原因所说的。

像这样我又说：‘舍利弗！我讲说两种住所（卧具）：应修习（使用）的和不应修习（使用）的……乃至……这类住所，不应修习（使用）。……乃至……这类住所，应修习（使用）。……乃至……这类村庄，不应亲近。……乃至……这类村庄，应亲近。……乃至……这类市镇，不应亲近。……乃至……这类市镇，应亲近。……乃至……这类城市，不应亲近。……乃至……这类地区（国土），不应居住。……乃至……这类地区（国土），应居住。……乃至……舍利弗！我讲说两种人：应亲近交往的和不应亲近交往的。’这是基于什么原因而说的呢？舍利弗！……这是基于这个原因所说的。

舍利弗！对我所简略说明而未详细解释的道理，应当这样详细地去理解。

舍利弗！如果所有的刹帝利，对我这样简略说明的道理，能够这样详细地理解，那么，对他们所有刹帝利来说，将获得长远的利益和安乐。舍利弗！如果所有的婆罗门……乃至……吠舍……乃至……舍利弗！如果所有的首陀罗，对我这样简略说明的道理，能够这样详细地理解，那么，对他们所有首陀罗来说，将获得长远的利益和安乐。舍利弗！如果包含天界、魔界、梵天界的世界，以及包括沙门、婆罗门、天神和人类的这个世界，对我这样简略说明的道理，能够这样理解，那么，对包含天界、魔界、梵天界的世界，以及包括沙门、婆罗门、天神和人类的这个世界来说，将获得长远的利益和安乐。”

世尊这样说完后，尊者舍利弗心生欢喜，赞叹世尊所说的话。

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2566.6.2 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《3》Uparipaṇṇāsapāḷi 后分五十二经篇 (MN 101-152, 1-463)/2. Anupadavagga 不断品 (MN 111-120, 93-175)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5 Bahudhātukasutta 多界经 (MN 115, 124-132)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Bahudhātukasuttaṃ

多界经

124. Evaṃ me sutaṃ –

我是这样听说的。

ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.

某个时候，世尊住在舍卫城的祇陀林给孤独园。

Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

那时，世尊召唤比丘们：“比丘们！”那些比丘回答世尊：“世尊！”世尊这样说道：

“Yāni kānici, bhikkhave, bhayāni uppajjanti sabbāni tāni bālato uppajjanti, no paṇḍitato; ye keci upaddavā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato; ye keci upasaggā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato.

“比丘们！所有恐惧的产生，全部都是从愚者产生的，不是从贤者产生的；所有困厄的产生，全部都是从愚者产生的，不是从贤者产生的；所有祸患的产生，全部都是从愚者产生的，不是从贤者产生的。

Seyyathāpi, bhikkhave, naḷāgārā vā tiṇāgārā vā aggi mutto [aggimukko (sī. pī.)] kūṭāgārānipi dahati ullittāvalittāni nivātāni phusitaggaḷāni pihitavātapānāni;

“比丘们！譬如芦苇盖的或茅草盖的房屋，如果失火，即使是涂抹了灰泥、有坚固门闩、关闭了窗户的高楼，也会被点燃而烧起来；

evameva kho, bhikkhave, yāni kānici bhayāni uppajjanti sabbāni tāni bālato uppajjanti, no paṇḍitato; ye keci upaddavā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato; ye keci upasaggā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato.

“同样地，比丘们，所有恐惧的产生，全部都是从愚者产生的，不是从贤者产生的；所有困厄的产生，全部都是从愚者产生的，不是从贤者产生的；所有祸患的产生，全部都是从愚者产生的，不是从贤者产生的。

Iti kho, bhikkhave, sappaṭibhayo bālo, appaṭibhayo paṇḍito; saupaddavo bālo, anupaddavo paṇḍito; saupasaggo bālo, anupasaggo paṇḍito.

“所以，比丘们，愚者有恐惧，贤者没有恐惧；愚者有困厄，贤者没有困厄；愚者有祸患，贤者没有祸患。

Natthi, bhikkhave, paṇḍitato bhayaṃ, natthi paṇḍitato upaddavo, natthi paṇḍitato upasaggo.

“比丘们！贤者没有恐惧，贤者没有困厄，贤者没有祸患。

Tasmātiha, bhikkhave, ‘paṇḍitā bhavissāma vīmaṃsakā’ti – evañhi vo, bhikkhave, sikkhitabban”ti.

“因此，比丘们，你们应当这样学习：‘我们要成为贤者，成为有省察力的人！’”

Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca – “kittāvatā nu kho, bhante, paṇḍito bhikkhu ‘vīmaṃsako’ti alaṃ vacanāyā”ti?

当世尊这样说时，尊者阿难对世尊这样说道：“世尊！那么，到什么程度，才能称一个比丘为‘贤者、有省察力的人’呢？”

“Yato kho, ānanda, bhikkhu dhātukusalo ca hoti, āyatanakusalo ca hoti, paṭiccasamuppādakusalo ca hoti, ṭhānāṭhānakusalo ca hoti –

[世尊说：] “阿难！只要比丘善巧于界、善巧于处、善巧于缘起、善巧于处非处，

ettāvatā kho, ānanda, paṇḍito bhikkhu ‘vīmaṃsako’ti alaṃ vacanāyā”ti.

“阿难！到这种程度，就足以称一个比丘为‘贤者、有省察力的人’了。”

125. “Kittāvatā pana, bhante, ‘dhātukusalo bhikkhū’ti alaṃ vacanāyā”ti?

➊ [阿难说：] “那么，世尊！到什么程度，才能称一个比丘为‘善巧于界’呢？”

“Aṭṭhārasa kho imā, ānanda, dhātuyo – cakkhudhātu, rūpadhātu, cakkhuviññāṇadhātu; sotadhātu, saddadhātu, sotaviññāṇadhātu; ghānadhātu, gandhadhātu, ghānaviññāṇadhātu; jivhādhātu, rasadhātu, jivhāviññāṇadhātu; kāyadhātu, phoṭṭhabbadhātu, kāyaviññāṇadhātu; manodhātu, dhammadhātu, manoviññāṇadhātu.

[世尊说：] “阿难！有这十八界：眼界、色界、眼识界；耳界、声界、耳识界；鼻界、香界、鼻识界；舌界、味界、舌识界；身界、触界、身识界；意界、法界、意识界。

Imā kho, ānanda, aṭṭhārasa dhātuyo yato jānāti passati – ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṃ vacanāyā”ti.

“阿难！只要他了知、看见这十八界，阿难！到这种程度，就足以称一个比丘为‘善巧于界’了。”

“Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṃ vacanāyā”ti?

[阿难说：] “那么，世尊！有没有其他的方式，也可以称一个比丘为‘善巧于界’呢？”

“Siyā, ānanda. Chayimā, ānanda, dhātuyo – pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu.

[世尊说：] “有的，阿难！阿难！有这六界：地界、水界、火界、风界、空界、识界。

Imā kho, ānanda, cha dhātuyo yato jānāti passati – ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṃ vacanāyā”ti.

“阿难！只要他了知、看见这六界，阿难！到这种程度，也可以称一个比丘为‘善巧于界’。”

“Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṃ vacanāyā”ti?

[阿难说：] “那么，世尊！有没有再其他的方式，也可以称一个比丘为‘善巧于界’呢？”

“Siyā, ānanda. Chayimā, ānanda, dhātuyo – sukhadhātu, dukkhadhātu, somanassadhātu, domanassadhātu, upekkhādhātu, avijjādhātu.

[世尊说：] “有的，阿难！阿难！有这六界：乐界、苦界、喜界、忧界、舍界、无明界。

Imā kho, ānanda, cha dhātuyo yato jānāti passati – ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṃ vacanāyā”ti.

“阿难！只要他了知、看见这六界，阿难！到这种程度，也可以称一个比丘为‘善巧于界’。”

“Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṃ vacanāyā”ti?

[阿难说：] “那么，世尊！有没有再其他的方式，也可以称一个比丘为‘善巧于界’呢？”

“Siyā, ānanda. Chayimā, ānanda, dhātuyo – kāmadhātu, nekkhammadhātu, byāpādadhātu, abyāpādadhātu, vihiṃsādhātu, avihiṃsādhātu.

[世尊说：] “有的，阿难！有这六界：欲界、出离界、嗔恚界、无嗔恚界、恼害界、无恼害界。

Imā kho, ānanda, cha dhātuyo yato jānāti passati – ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṃ vacanāyā”ti.

“阿难！只要他了知、看见这六界，阿难！到这种程度，也可以称一个比丘为‘善巧于界’。”

“Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṃ vacanāyā”ti?

[阿难说：] “那么，世尊！有没有再其他的方式，也可以称一个比丘为‘善巧于界’呢？”

“Siyā, ānanda. Tisso imā, ānanda, dhātuyo – kāmadhātu, rūpadhātu, arūpadhātu.

[世尊说：] “有的，阿难！有这三界：欲界、色界、无色界。

Imā kho, ānanda, tisso dhātuyo yato jānāti passati – ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṃ vacanāyā”ti.

“阿难！只要他了知、看见这三界，阿难！到这种程度，也可以称一个比丘为‘善巧于界’。”

“Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṃ vacanāyā”ti?

[阿难说：] “那么，世尊！有没有再其他的方式，也可以称一个比丘为‘善巧于界’呢？”

“Siyā, ānanda. Dve imā, ānanda, dhātuyo – saṅkhatādhātu, asaṅkhatādhātu.

[世尊说：] “有的，阿难！有这二界：有为界和无为界。

Imā kho, ānanda, dve dhātuyo yato jānāti passati – ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṃ vacanāyā”ti.

“阿难！只要他了知、看见这二界，阿难！到这种程度，就足以称一个比丘为‘善巧于界’。”

126. “Kittāvatā pana, bhante, ‘āyatanakusalo bhikkhū’ti alaṃ vacanāyā”ti?

➋ [阿难说：] “那么，世尊！到什么程度，才能称一个比丘为‘善巧于处’呢？”

“Cha kho panimāni, ānanda, ajjhattikabāhirāni āyatanāni – cakkhuceva rūpā ca sotañca saddā ca ghānañca gandhā ca jivhā ca rasā ca kāyo ca phoṭṭhabbā ca mano ca dhammā ca.

[世尊说：] “阿难！有这六内处和六外处：即眼与色、耳与声、鼻与香、舌与味、身与触、意与法。

Imāni kho, ānanda, cha ajjhattikabāhirāni āyatanāni yato jānāti passati – ettāvatā kho, ānanda, ‘āyatanakusalo bhikkhū’ti alaṃ vacanāyā”ti.

“阿难！只要他了知、看见这六内处和六外处，到这种程度，就足以称一个比丘为‘善巧于处’了。”

“Kittāvatā pana, bhante, ‘paṭiccasamuppādakusalo bhikkhū’ti alaṃ vacanāyā”ti?

➌ [阿难说：] “那么，世尊！到什么程度，才能称一个比丘为‘善巧于缘起’呢？”

“Idhānanda, bhikkhu evaṃ pajānāti – ‘imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati, imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati, yadidaṃ –

[世尊说：] “阿难！在此，有比丘这样了知：‘此有故彼有，此生故彼生；此无故彼无，此灭故彼灭。’

avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassūpāyāsā sambhavanti.

“也就是：‘以无明为缘而有行；以行为缘而有识；以识为缘而有名色；以名色为缘而有六处；以六处为缘而有触；以触为缘而有受；以受为缘而有爱；以爱为缘而有取；以取为缘而有有；以有为缘而有生；以生为缘而有老、死、愁、悲、苦、忧、恼。’

Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

“这样，就是这整个苦蕴的集起。

Avijjāyatveva asesavirāganirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassūpāyāsā nirujjhanti.

“然而，‘通过无明的无余、离贪、灭尽而行灭；通过行的灭尽而识灭；通过识的灭尽而名色灭；通过名色的灭尽而六处灭；通过六处的灭尽而触灭；通过触的灭尽而受灭；通过受的灭尽而爱灭；通过爱的灭尽而取灭；通过取的灭尽而有灭；通过有的灭尽而生灭；通过生的灭尽而老、死、愁、悲、苦、忧、恼灭尽。’

Evametassa kevalassa dukkhakkhandhassa nirodho hoti’.

“这样，就是这整个苦蕴的灭尽。

Ettāvatā kho, ānanda, ‘paṭiccasamuppādakusalo bhikkhū’ti alaṃ vacanāyā”ti.

“阿难！到这种程度，就足以称一个比丘为‘善巧于缘起’了。”

127. “Kittāvatā pana, bhante, ‘ṭhānāṭhānakusalo bhikkhū’ti alaṃ vacanāyā”ti?

➍ [阿难说：] “那么，世尊！到什么程度，才能称一个比丘为‘善巧于处非处’呢？”

“Idhānanda, bhikkhu ‘aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo kañci [kiñci (syā. kaṃ. ka.)] saṅkhāraṃ niccato upagaccheyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti;

[世尊说：] “阿难！在此，有比丘了知：‘这是不可能、没机会的：具足正见的人会认为任何行为是恒常的——这种情况不存在。’

‘ṭhānañca kho etaṃ vijjati yaṃ puthujjano kañci saṅkhāraṃ niccato upagaccheyya, ṭhānametaṃ vijjatī’ti pajānāti;

“他了知：‘这种情况是可能存在的：凡夫会认为某个行为是恒常的——这种情况是存在的。’

‘aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo kañci saṅkhāraṃ sukhato upagaccheyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti;

“他了知：‘这是不可能、没机会的：具足正见的人会认为任何行为是快乐的——这种情况不存在。’

‘ṭhānañca kho etaṃ vijjati yaṃ puthujjano kañci saṅkhāraṃ sukhato upagaccheyya, ṭhānametaṃ vijjatī’ti pajānāti.

“他了知：‘这种情况是可能存在的：凡夫会认为某个行为是快乐的——这种情况是存在的。’

‘Aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo kañci dhammaṃ attato upagaccheyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti,

“他了知：‘这是不可能、没机会的：具足正见的人会认为任何法是我——这种情况不存在。’

‘ṭhānañca kho etaṃ vijjati yaṃ puthujjano kañci dhammaṃ attato upagaccheyya, ṭhānametaṃ vijjatī’ti pajānāti.

“他了知：‘这种情况是可能存在的：凡夫会认为某个法是我——这种情况是存在的。’

128. “‘Aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo mātaraṃ jīvitā voropeyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti;

“他了知：‘这是不可能、没机会的：具足正见的人会夺取母亲的生命——这种情况不存在。’

‘ṭhānañca kho etaṃ vijjati yaṃ puthujjano mātaraṃ jīvitā voropeyya, ṭhānametaṃ vijjatī’ti pajānāti. ‘Aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo pitaraṃ jīvitā voropeyya…pe… arahantaṃ jīvitā voropeyya, ṭhānametaṃ vijjatī’ti pajānāti;

“他了知：‘这种情况是可能存在的：凡夫会夺取母亲的生命——这种情况是存在的。’ 他了知：‘这是不可能、没机会的：具足正见的人会夺取父亲的生命……乃至……会夺取阿罗汉的生命——这种情况不存在。’

‘aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo duṭṭhacitto tathāgatassa lohitaṃ uppādeyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti;

“他了知：‘这是不可能、没机会的：具足正见的人会以恶意出佛身血——这种情况不存在。’

‘ṭhānañca kho etaṃ vijjati yaṃ puthujjano duṭṭhacitto tathāgatassa lohitaṃ uppādeyya, ṭhānametaṃ vijjatī’ti pajānāti.

“他了知：‘这种情况是可能存在的：凡夫会夺取父亲的生命……乃至……会夺取阿罗汉的生命，会以恶意出佛身血——这种情况是存在的。’

‘Aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo saṅghaṃ bhindeyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti;

“他了知：‘这是不可能、没机会的：具足正见的人会分裂僧团——这种情况不存在。’

‘ṭhānañca kho etaṃ vijjati yaṃ puthujjano saṅghaṃ bhindeyya, ṭhānametaṃ vijjatī’ti pajānāti.

“他了知：‘这种情况是可能存在的：凡夫会分裂僧团——这种情况是存在的。’

‘Aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo aññaṃ satthāraṃ uddiseyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti;

“他了知：‘这是不可能、没机会的：具足正见的人会尊奉其他导师——这种情况不存在。’

‘ṭhānañca kho etaṃ vijjati yaṃ puthujjano aññaṃ satthāraṃ uddiseyya, ṭhānametaṃ vijjatī’ti pajānāti.

“他了知：‘这种情况是可能存在的：凡夫会尊奉其他导师——这种情况是存在的。’

129. “‘Aṭṭhānametaṃ anavakāso yaṃ ekissā lokadhātuyā dve arahanto sammāsambuddhā apubbaṃ acarimaṃ uppajjeyyuṃ, netaṃ ṭhānaṃ vijjatī’ti pajānāti;

“他了知：‘这是不可能、没机会的：在一个世界体系中，同时出现两位阿罗汉、正等觉者，既非一前一后——这种情况不存在。’

‘ṭhānañca kho etaṃ vijjati yaṃ ekissā lokadhātuyā eko arahaṃ sammāsambuddho uppajjeyya, ṭhānametaṃ vijjatī’ti pajānāti.

“他了知：‘这种情况是可能存在的：在一个世界体系中，出现一位阿罗汉、正等觉者——这种情况是存在的。’

‘Aṭṭhānametaṃ anavakāso yaṃ ekissā lokadhātuyā dve rājāno cakkavattino apubbaṃ acarimaṃ uppajjeyyuṃ, netaṃ ṭhānaṃ vijjatī’ti pajānāti;

“他了知：‘这是不可能、没机会的：在一个世界体系中，同时出现两位转轮王，既非一前一后——这种情况不存在。’

‘ṭhānañca kho etaṃ vijjati yaṃ ekissā lokadhātuyā eko rājā cakkavattī uppajjeyya, ṭhānametaṃ vijjatī’ti pajānāti.

“他了知：‘这种情况是可能存在的：在一个世界体系中，出现一位转轮王——这种情况是存在的。’

130. “‘Aṭṭhānametaṃ anavakāso yaṃ itthī arahaṃ assa sammāsambuddho, netaṃ ṭhānaṃ vijjatī’ti pajānāti;

“他了知：‘这是不可能、没机会的：女性成为阿罗汉、正等觉者——这种情况不存在。’

‘ṭhānañca kho etaṃ vijjati yaṃ puriso arahaṃ assa sammāsambuddho, ṭhānametaṃ vijjatī’ti pajānāti.

“他了知：‘这种情况是可能存在的：男性成为阿罗汉、正等觉者——这种情况是存在的。’

‘Aṭṭhānametaṃ anavakāso yaṃ itthī rājā assa cakkavattī, netaṃ ṭhānaṃ vijjatī’ti pajānāti;

“他了知：‘这是不可能、没机会的：女性成为转轮王——这种情况不存在。’

‘ṭhānañca kho etaṃ vijjati yaṃ puriso rājā assa cakkavattī, ṭhānametaṃ vijjatī’ti pajānāti.

“他了知：‘这种情况是可能存在的：男性成为转轮王——这种情况是存在的。’

‘Aṭṭhānametaṃ anavakāso yaṃ itthī sakkattaṃ kareyya …

“他了知：‘这是不可能、没机会的：女性成为帝释天主…

mārattaṃ kareyya…

成为魔罗…

brahmattaṃ kareyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti;

成为梵天——这种情况不存在。’

‘ṭhānañca kho etaṃ vijjati yaṃ puriso sakkattaṃ kareyya…

“他了知：‘这种情况是可能存在的：男性成为帝释天主…

mārattaṃ kareyya…

成为魔罗…

brahmattaṃ kareyya, ṭhānametaṃ vijjatī’ti pajānāti.

成为梵天——这种情况是存在的。’

131. “‘Aṭṭhānametaṃ anavakāso yaṃ kāyaduccaritassa iṭṭho kanto manāpo vipāko nibbatteyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti;

“他了知：‘这是不可能、没机会的：身恶行会产生可喜、可爱、可意之果报——这种情况不存在。’

‘ṭhānañca kho etaṃ vijjati yaṃ kāyaduccaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya, ṭhānametaṃ vijjatī’ti pajānāti.

“他了知：‘这种情况是可能存在的：身恶行会产生不可喜、不可爱、不可意之果报——这种情况是存在的。’

‘Aṭṭhānametaṃ anavakāso yaṃ vacīduccaritassa…pe… yaṃ manoduccaritassa iṭṭho kanto manāpo vipāko nibbatteyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti;

“他了知：‘这是不可能、没机会的：语恶行…意恶行会产生可喜、可爱、可意之果报——这种情况不存在。’

ṭhānañca kho etaṃ vijjati yaṃ vacīduccaritassa…pe… yaṃ manoduccaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya, ṭhānametaṃ vijjatīti pajānāti.

“他了知：‘这种情况是可能存在的：语恶行…意恶行会产生不可喜、不可爱、不可意之果报——这种情况是存在的。’

‘Aṭṭhānametaṃ anavakāso yaṃ kāyasucaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti;

“他了知：‘这是不可能、没机会的：身善行会产生不可喜、不可爱、不可意之果报——这种情况不存在。’

‘ṭhānañca kho etaṃ vijjati yaṃ kāyasucaritassa iṭṭho kanto manāpo vipāko nibbatteyya, ṭhānametaṃ vijjatī’ti pajānāti.

“他了知：‘这种情况是可能存在的：身善行会产生可喜、可爱、可意之果报——这种情况是存在的。’

‘Aṭṭhānametaṃ anavakāso yaṃ vacīsucaritassa…pe… yaṃ manosucaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti;

“他了知：‘这是不可能、没机会的：语善行…意善行会产生不可喜、不可爱、不可意之果报——这种情况不存在。’

‘ṭhānañca kho etaṃ vijjati yaṃ vacīsucaritassa…pe… yaṃ manosucaritassa iṭṭho kanto manāpo vipāko nibbatteyya, ṭhānametaṃ vijjatī’ti pajānāti.

“他了知：‘这种情况是可能存在的：语善行…意善行会产生可喜、可爱、可意之果报——这种情况是存在的。’

“‘Aṭṭhānametaṃ anavakāso yaṃ kāyaduccaritasamaṅgī taṃnidānā tappaccayā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti;

“他了知：‘这是不可能、没机会的：具足身恶行的人，以此为因缘，在身坏命终之后，会投生到善趣、天界——这种情况不存在。’

‘ṭhānañca kho etaṃ vijjati yaṃ kāyaduccaritasamaṅgī taṃnidānā tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya, ṭhānametaṃ vijjatī’ti pajānāti.

“他了知：‘这种情况是可能存在的：具足身恶行的人，以此为因缘，在身坏命终之后，会投生到恶趣、恶道、险难处、地狱——这种情况是存在的。’

‘Aṭṭhānametaṃ anavakāso yaṃ vacīduccaritasamaṅgī…pe… yaṃ manoduccaritasamaṅgī taṃnidānā tappaccayā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti;

“他了知：‘这是不可能、没机会的：具足语恶行…意恶行的人，以此为因缘，在身坏命终之后，会投生到善趣、天界——这种情况不存在。’

‘ṭhānañca kho etaṃ vijjati yaṃ vacīduccaritasamaṅgī…pe… yaṃ manoduccaritasamaṅgī taṃnidānā tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya, ṭhānametaṃ vijjatī’ti pajānāti.

“他了知：‘这种情况是可能存在的：具足语恶行…意恶行的人，以此为因缘，在身坏命终之后，会投生到恶趣、恶道、险难处、地狱——这种情况是存在的。’

‘Aṭṭhānametaṃ anavakāso yaṃ kāyasucaritasamaṅgī taṃnidānā tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti;

“他了知：‘这是不可能、没机会的：具足身善行的人，以此为因缘，在身坏命终之后，会投生到恶趣、恶道、险难处、地狱——这种情况不存在。’

‘ṭhānañca kho etaṃ vijjati yaṃ kāyasucaritasamaṅgī taṃnidānā tappaccayā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya, ṭhānametaṃ vijjatī’ti pajānāti.

“他了知：‘这种情况是可能存在的：具足身善行的人，以此为因缘，在身坏命终之后，会投生到善趣、天界——这种情况是存在的。’

‘Aṭṭhānametaṃ anavakāso yaṃ vacīsucaritasamaṅgī…pe… yaṃ manosucaritasamaṅgī taṃnidānā tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya, netaṃ ṭhānaṃ vijjatī’ti pajānāti;

“他了知：‘这是不可能、没机会的：具足语善行…意善行的人，以此为因缘，在身坏命终之后，会投生到恶趣、恶道、险难处、地狱——这种情况不存在。’

‘ṭhānañca kho etaṃ vijjati yaṃ vacīsucaritasamaṅgī…pe… yaṃ manosucaritasamaṅgī taṃnidānā tappaccayā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya, ṭhānametaṃ vijjatī’ti pajānāti.

“他了知：‘这种情况是可能存在的：具足语善行…意善行的人，以此为因缘，在身坏命终之后，会投生到善趣、天界——这种情况是存在的。’

Ettāvatā kho, ānanda, ‘ṭhānāṭhānakusalo bhikkhū’ti alaṃ vacanāyā”ti.

“阿难！到这种程度，就足以称一个比丘为‘善巧于处非处’了。”

132. Evaṃ vutte āyasmā ānando bhagavantaṃ etadavoca – “acchariyaṃ, bhante, abbhutaṃ, bhante! Konāmo ayaṃ, bhante, dhammapariyāyo”ti?

世尊说完这些话后，尊者阿难对世尊这样说道：“世尊，真是稀有！世尊，真是未曾有过！世尊，这个法门应当称作什么呢？”

“Tasmātiha tvaṃ, ānanda, imaṃ dhammapariyāyaṃ ‘bahudhātuko’tipi naṃ dhārehi, ‘catuparivaṭṭo’tipi naṃ dhārehi, ‘dhammādāso’tipi naṃ dhārehi, ‘amatadundubhī’tipi [dudrabhītipi (ka.)] naṃ dhārehi, ‘anuttaro saṅgāmavijayo’tipi naṃ dhārehī”ti.

[世尊说：] “因此，阿难！你应当受持这个法门为‘多界经’，也应受持为‘四转经’，也应受持为‘法镜经’，也应受持为‘不死甘露鼓经’，也应受持为‘无上战胜经’。”

Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.

世尊这样说了。尊者阿难心满意足，欢喜世尊所说的话。

Bahudhātukasuttaṃ niṭṭhitaṃ pañcamaṃ.

多界经 - （不断品）第五经 终

～《中部经典·不断品·Bahudhātukasutta 多界经》(MN 115, 124-132)

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《3》Uparipaṇṇāsapāḷi 后分五十二经篇 (MN 101-152, 1-463)/2. Anupadavagga 不断品 (MN 111-120, 93-175)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.6 Isigilisutta 仙吞经 (MN 116, 133-135)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Isigilisuttaṃ

133. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati isigilismiṃ pabbate. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Passatha no tumhe, bhikkhave, etaṃ vebhāraṃ pabbatan”ti? “Evaṃ, bhante”. “Etassapi kho, bhikkhave, vebhārassa pabbatassa aññāva samaññā ahosi aññā paññatti”.

“Passatha no tumhe, bhikkhave, etaṃ paṇḍavaṃ pabbatan”ti? “Evaṃ, bhante”. “Etassapi kho, bhikkhave, paṇḍavassa pabbatassa aññāva samaññā ahosi aññā paññatti”.

“Passatha no tumhe, bhikkhave, etaṃ vepullaṃ pabbatan”ti? “Evaṃ, bhante”. “Etassapi kho, bhikkhave, vepullassa pabbatassa aññāva samaññā ahosi aññā paññatti”.

“Passatha no tumhe, bhikkhave, etaṃ gijjhakūṭaṃ pabbatan”ti? “Evaṃ, bhante”. “Etassapi kho, bhikkhave, gijjhakūṭassa pabbatassa aññāva samaññā ahosi aññā paññatti”.

“Passatha no tumhe, bhikkhave, imaṃ isigiliṃ pabbatan”ti? “Evaṃ, bhante”. “Imassa kho pana, bhikkhave, isigilissa pabbatassa esāva samaññā ahosi esā paññatti”.

“Bhūtapubbaṃ, bhikkhave, pañca paccekabuddhasatāni imasmiṃ isigilismiṃ pabbate ciranivāsino ahesuṃ. Te imaṃ pabbataṃ pavisantā dissanti, paviṭṭhā na dissanti. Tamenaṃ manussā disvā evamāhaṃsu – ‘ayaṃ pabbato ime isī [isayo (ka.)] gilatī’ti; ‘isigili isigili’ tveva samaññā udapādi. Ācikkhissāmi [acikkhissāmi vo (ka.)], bhikkhave, paccekabuddhānaṃ nāmāni; kittayissāmi, bhikkhave, paccekabuddhānaṃ nāmāni; desessāmi, bhikkhave, paccekabuddhānaṃ nāmāni. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

134. “Ariṭṭho nāma, bhikkhave, paccekasambuddho [paccekabuddho (ka. sī. pī.)] imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi; upariṭṭho nāma, bhikkhave, paccekasambuddho imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi; tagarasikhī [taggarasikhī (ka.)] nāma, bhikkhave, paccekasambuddho imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi; yasassī nāma, bhikkhave, paccekasambuddho imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi; sudassano nāma, bhikkhave, paccekasambuddho imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi; piyadassī nāma, bhikkhave, paccekasambuddho imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi; gandhāro nāma, bhikkhave, paccekasambuddho imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi; piṇḍolo nāma, bhikkhave, paccekasambuddho imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi; upāsabho nāma, bhikkhave, paccekasambuddho imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi; nīto nāma, bhikkhave, paccekasambuddho imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi; tatho nāma, bhikkhave, paccekasambuddho imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi, sutavā nāma, bhikkhave, paccekasambuddho imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi; bhāvitatto nāma, bhikkhave, paccekasambuddho imasmiṃ isigilismiṃ pabbate ciranivāsī ahosi.

135.

“Ye sattasārā anīghā nirāsā,

Paccekamevajjhagamaṃsu bodhiṃ [paccekamevajjhagamuṃ subodhiṃ (sī. syā. kaṃ. pī.)];

Tesaṃ visallāna naruttamānaṃ,

Nāmāni me kittayato suṇātha.

“Ariṭṭho upariṭṭho tagarasikhī yasassī,

Sudassano piyadassī ca susambuddho [buddho (sī. syā. kaṃ. pī.)];

Gandhāro piṇḍolo upāsabho ca,

Nīto tatho sutavā bhāvitatto.

“Sumbho subho matulo [methulo (sī. syā. kaṃ. pī.)] aṭṭhamo ca,

Athassumegho [aṭṭhasumedho (ka.)] anīgho sudāṭho;

Paccekabuddhā bhavanettikhīṇā,

Hiṅgū ca hiṅgo ca mahānubhāvā.

“Dve jālino munino aṭṭhako ca,

Atha kosallo buddho atho subāhu;

Upanemiso nemiso santacitto,

Sacco tatho virajo paṇḍito ca.

“Kāḷūpakāḷā vijito jito ca,

Aṅgo ca paṅgo ca guttijito ca;

Passi jahi upadhidukkhamūlaṃ [passī jahī upadhiṃ dukkhamūlaṃ (sī. syā. kaṃ. pī.)],

Aparājito mārabalaṃ ajesi.

“Satthā pavattā sarabhaṅgo lomahaṃso,

Uccaṅgamāyo asito anāsavo;

Manomayo mānacchido ca bandhumā,

Tadādhimutto vimalo ca ketumā.

“Ketumbharāgo ca mātaṅgo ariyo,

Athaccuto accutagāmabyāmako;

Sumaṅgalo dabbilo supatiṭṭhito,

Asayho khemābhirato ca sorato.

“Durannayo saṅgho athopi ujjayo,

Aparo muni sayho anomanikkamo;

Ānando nando upanando dvādasa,

Bhāradvājo antimadehadhārī [antimadehadhāri (sī.)].

“Bodhi mahānāmo athopi uttaro,

Kesī sikhī sundaro dvārabhājo;

Tissūpatissā bhavabandhanacchidā,

Upasikhi taṇhacchido ca sikhari [upasīdarī taṇhacchido ca sīdarī (sī. syā. kaṃ. pī.)].

“Buddho ahu maṅgalo vītarāgo,

Usabhacchidā jāliniṃ dukkhamūlaṃ;

Santaṃ padaṃ ajjhagamopanīto,

Uposatho sundaro saccanāmo.

“Jeto jayanto padumo uppalo ca,

Padumuttaro rakkhito pabbato ca;

Mānatthaddho sobhito vītarāgo,

Kaṇho ca buddho suvimuttacitto.

“Ete ca aññe ca mahānubhāvā,

Paccekabuddhā bhavanettikhīṇā;

Te sabbasaṅgātigate mahesī,

Parinibbute vandatha appameyye”ti.

Isigilisuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

☸---------------------------------------------------------------------

第一一六 仙吞经 Isigilisuttaṃ

我是这样听说的。

某个时候，世尊住在王舍城的仙吞山。那时，世尊召唤比丘们：“比丘们！”那些比丘回答世尊：“世尊！”世尊这样说道：“比丘们！你们看见这座韦巴拉山吗？”

[比丘们说：] “是的，世尊！”

[世尊说：] “比丘们！这座韦巴拉山，以前曾有过别的名称、别的标识。比丘们！你们看见这座班达瓦山吗？”

[比丘们说：] “是的，世尊！”

[世尊说：] “比丘们！这座班达瓦山，以前也曾有过别的名称、别的标识。比丘们！你们看见这座韦普拉山吗？”

[比丘们说：] “是的，世尊！”

[世尊说：] “比丘们！这座韦普拉山，以前也曾有过别的名称、别的标识。比丘们！你们看见这座灵鹫山吗？”

[比丘们说：] “是的，世尊！”

[世尊说：] “比丘们！这座灵鹫山，以前也曾有过别的名称、别的标识。比丘们！你们看见这座仙吞山吗？”

[比丘们说：] “是的，世尊！”

[世尊说：] “比丘们！然而这座仙吞山，[自古以来] 就一直用这个名称、这个标识。”

“比丘们！在过去，曾有五百位独觉佛长期居住在这座仙吞山上。人们能看见他们进入这座山，但一旦进入就看不见了。人们看到这种情况后就说：‘这座山吞噬了这些仙人！’于是，‘仙吞、仙吞’这个名称就产生了。比丘们！我将要述说那些独觉佛的名字；我将要称颂那些独觉佛的名字；比丘们！我将要开示那些独觉佛的名字。你们要仔细听，好好地放在心上，我要说了。”

那些比丘回答世尊：“是的，世尊。”

世尊这样说道：

“比丘们！名为阿利吒（Ariṭṭha）的独觉佛，曾长期居住在这座仙吞山上；比丘们！名为优波利吒（Upariṭṭha）的独觉佛，曾长期居住在这座仙吞山上；比丘们！名为多伽罗尸弃（Tagarasikhī）的独觉佛，曾长期居住在这座仙吞山上；比丘们！名为耶舍西（Yasassī）的独觉佛，曾长期居住在这座仙吞山上；比丘们！名为须达舍那（Sudassana）的独觉佛，曾长期居住在这座仙吞山上；比丘们！名为毕亚达西（Piyadassī）的独觉佛，曾长期居住在这座仙吞山上；比丘们！名为犍陀罗（Gandhāra）的独觉佛，曾长期居住在这座仙吞山上；比丘们！名为宾度罗（Piṇḍola）的独觉佛，曾长期居住在这座仙吞山上；比丘们！名为优波萨婆（Upāsabha）的独觉佛，曾长期居住在这座仙吞山上；比丘们！名为尼陀（Nīta）的独觉佛，曾长期居住在这座仙吞山上；比丘们！名为达陀（Tatha）的独觉佛，曾长期居住在这座仙吞山上；比丘们！名为须陀婆（Sutavā）的独觉佛，曾长期居住在这座仙吞山上；比丘们！名为巴维达陀（Bhāvitatta）的独觉佛，曾长期居住在这座仙吞山上。

那些众生的精华，无恼无欲，

独自证得了菩提；对于那些已拔除（烦恼之）箭、最上之人，

请听我称颂他们的名字。

阿利吒，优波利吒，多伽罗尸弃，耶舍西，

须达舍那，毕亚达西，佛；

犍陀罗，宾度罗，以及优波萨婆，

尼陀，达陀，须陀婆，巴维达陀。

须无婆，须婆，鸣陀罗，以及阿达摩，

其后有阿达斯鸣迦，阿尼迦，须达多；

独觉佛们已灭尽有因。

滨遇与滨迦具大威力。

两位奢利尼牟尼和阿达迦，

其后憍萨罗佛，还有须巴富；

优波礼密，礼密，珊达奢达，

萨奢，达陀，离尘，贤者。

迦罗，优波迦罗，征服里暗志多（Vijito Jito），安伽、胖伽，

以及郁提志多。

跋尸断除了苦根的执取，

阿跋罗志多战胜了魔军。

萨陀、跋越他，沙罗般迦，摩韩沙，

郁奢迦摩耶，阿尸陀，阿那沙越，

摩老摩耶，断慢者，般陀马，

达达帝弗多，义马罗，启多摩。

启多摩婆罗迦，摩旦迦，阿利耶，

其后有阿周达，阿周达迦摩夫耶摩伽，

斯曼迦罗，达毗罗，斯跋帝帝达，阿沙去徘，

启摩美罗达及苏罗达。

都兰那耶，山迦，其后有郁奢，

另一位牟尼沙伊徘是无上出离者。

阿难陀，难陀，优波难陀——十二位，

婆罗堕越阇是最后身持有者。

菩提，摩诃那摩，其后有优多罗，

尸勤，秀丽之（孙陀罗），婆罗堕越阇（？）

帝须跋提沙是断除有结者，优波尸达利，

断爱者，和尸达利。

曼迦罗为佛陀，已离贪欲，

优沙婆切断了苦根之网。

优巴尼达证得了寂静之境；优普沙达、孙达罗、萨奢那摩。

阇达，旃达，拔陀摩，郁钵罗及

跋陀无达罗，拉去陀，跋婆达及

摩那达多，苏美陀（索毗多），义达罗迦（离贪者），

以及康洽佛，心善解脱。

这些以及其他大威德的

独觉佛们已灭尽有因，

他们都超越了一切束缚，是大仙人，

顶礼那些已般涅槃、不可测量的圣者。”

Isigilisuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

仙吞经 第六 终

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《3》Uparipaṇṇāsapāḷi 后分五十二经篇 (MN 101-152, 1-463)/2. Anupadavagga 不断品 (MN 111-120, 93-175)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.7 Mahācattārīsakasutta 大四十经 (MN 117, 136-143)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Mahācattārīsakasuttaṃ

136. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – “ariyaṃ vo, bhikkhave, sammāsamādhiṃ desessāmi saupanisaṃ saparikkhāraṃ. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Katamo ca, bhikkhave, ariyo sammāsamādhi saupaniso saparikkhāro? Seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati; yā kho, bhikkhave, imehi sattahaṅgehi cittassa ekaggatā parikkhatā – ayaṃ vuccati, bhikkhave, ariyo sammāsamādhi saupaniso itipi, saparikkhāro itipi. Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? Micchādiṭṭhiṃ ‘micchādiṭṭhī’ti pajānāti, sammādiṭṭhiṃ ‘sammādiṭṭhī’ti pajānāti – sāssa hoti sammādiṭṭhi.

“Katamā ca, bhikkhave, micchādiṭṭhi? ‘Natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti – ayaṃ, bhikkhave, micchādiṭṭhi.

“Katamā ca, bhikkhave, sammādiṭṭhi? Sammādiṭṭhiṃpahaṃ [sammādiṭṭhimahaṃ (ka.) evaṃ sammāsaṅkappaṃpahaṃkyādīsupi], bhikkhave, dvāyaṃ [dvayaṃ (sī. syā. kaṃ. pī.) ṭīkā oloketabbā] vadāmi – atthi, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā; atthi, bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā. Katamā ca, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā? ‘Atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti – ayaṃ, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā.

“Katamā ca, bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā? Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṃ bhāvayato paññā paññindriyaṃ paññābalaṃ dhammavicayasambojjhaṅgo sammādiṭṭhi maggaṅgaṃ [maggaṅgā (sī. pī.)] – ayaṃ vuccati, bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā. So micchādiṭṭhiyā pahānāya vāyamati, sammādiṭṭhiyā, upasampadāya, svāssa [svāyaṃ (ka.)] hoti sammāvāyāmo. So sato micchādiṭṭhiṃ pajahati, sato sammādiṭṭhiṃ upasampajja viharati, sāssa [sāyaṃ (ka.)] hoti sammāsati. Itiyime [itime (sī.), itissime (syā. kaṃ. pī.)] tayo dhammā sammādiṭṭhiṃ anuparidhāvanti anuparivattanti, seyyathidaṃ – sammādiṭṭhi, sammāvāyāmo, sammāsati.

137. “Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? Micchāsaṅkappaṃ ‘micchāsaṅkappo’ti pajānāti, sammāsaṅkappaṃ ‘sammāsaṅkappo’ti pajānāti, sāssa hoti sammādiṭṭhi.

“Katamo ca, bhikkhave, micchāsaṅkappo? Kāmasaṅkappo, byāpādasaṅkappo, vihiṃsāsaṅkappo – ayaṃ, bhikkhave, micchāsaṅkappo.

“Katamo ca, bhikkhave, sammāsaṅkappo? Sammāsaṅkappaṃpahaṃ, bhikkhave, dvāyaṃ vadāmi – atthi, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko; atthi, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo. Katamo ca, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko? Nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṃsāsaṅkappo – ‘ayaṃ, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko’”.

“Katamo ca, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo? Yo kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṃ bhāvayato takko vitakko saṅkappo appanā byappanā cetaso abhiniropanā vacīsaṅkhāro – ayaṃ, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo. So micchāsaṅkappassa pahānāya vāyamati, sammāsaṅkappassa upasampadāya, svāssa hoti sammāvāyāmo. So sato micchāsaṅkappaṃ pajahati, sato sammāsaṅkappaṃ upasampajja viharati; sāssa hoti sammāsati. Itiyime tayo dhammā sammāsaṅkappaṃ anuparidhāvanti anuparivattanti, seyyathidaṃ – sammādiṭṭhi, sammāvāyāmo, sammāsati.

138. “Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? Micchāvācaṃ ‘micchāvācā’ti pajānāti, sammāvācaṃ ‘sammāvācā’ti pajānāti; sāssa hoti sammādiṭṭhi. Katamā ca, bhikkhave, micchāvācā? Musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo – ayaṃ, bhikkhave, micchāvācā. Katamā ca, bhikkhave, sammāvācā? Sammāvācaṃpahaṃ, bhikkhave, dvāyaṃ vadāmi – atthi, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā; atthi, bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā. Katamā ca, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā? Musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī – ayaṃ, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā. Katamā ca, bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā? Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṃ bhāvayato catūhi vacīduccaritehi ārati virati paṭivirati veramaṇī – ayaṃ, bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā. So micchāvācāya pahānāya vāyamati, sammāvācāya upasampadāya; svāssa hoti sammāvāyāmo. So sato micchāvācaṃ pajahati, sato sammāvācaṃ upasampajja viharati; sāssa hoti sammāsati. Itiyime tayo dhammā sammāvācaṃ anuparidhāvanti anuparivattanti, seyyathidaṃ – sammādiṭṭhi, sammāvāyāmo, sammāsati.

139. “Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? Micchākammantaṃ ‘micchākammanto’ti pajānāti, sammākammantaṃ ‘sammākammanto’ti pajānāti; sāssa hoti sammādiṭṭhi. Katamo ca, bhikkhave, micchākammanto? Pāṇātipāto, adinnādānaṃ, kāmesumicchācāro – ayaṃ, bhikkhave, micchākammanto. Katamo ca, bhikkhave, sammākammanto? Sammākammantaṃpahaṃ, bhikkhave, dvāyaṃ vadāmi – atthi, bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko; atthi, bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo. Katamo ca, bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko? Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī – ayaṃ, bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko. Katamo ca, bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo? Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṃ bhāvayato tīhi kāyaduccaritehi ārati virati paṭivirati veramaṇī – ayaṃ, bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo. So micchākammantassa pahānāya vāyamati, sammākammantassa upasampadāya; svāssa hoti sammāvāyāmo. So sato micchākammantaṃ pajahati, sato sammākammantaṃ upasampajja viharati; sāssa hoti sammāsati. Itiyime tayo dhammā sammākammantaṃ anuparidhāvanti anuparivattanti, seyyathidaṃ – sammādiṭṭhi, sammāvāyāmo, sammāsati.

140. “Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? Micchāājīvaṃ ‘micchāājīvo’ti pajānāti, sammāājīvaṃ ‘sammāājīvo’ti pajānāti; sāssa hoti sammādiṭṭhi. Katamo ca, bhikkhave, micchāājīvo? Kuhanā, lapanā, nemittikatā, nippesikatā, lābhena lābhaṃ nijigīsanatā [nijigiṃ sanatā (sī. syā. kaṃ. pī.)] – ayaṃ, bhikkhave, micchāājīvo. Katamo ca, bhikkhave, sammāājīvo? Sammāājīvaṃpahaṃ, bhikkhave, dvāyaṃ vadāmi – atthi, bhikkhave, sammāājīvo sāsavo puññabhāgiyo upadhivepakko; atthi, bhikkhave, sammāājīvo ariyo anāsavo lokuttaro maggaṅgo. Katamo ca, bhikkhave, sammāājīvo sāsavo puññabhāgiyo upadhivepakko? Idha, bhikkhave, ariyasāvako micchāājīvaṃ pahāya sammāājīvena jīvikaṃ kappeti – ayaṃ, bhikkhave, sammāājīvo sāsavo puññabhāgiyo upadhivepakko. Katamo ca, bhikkhave, sammāājīvo ariyo anāsavo lokuttaro maggaṅgo? Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṃ bhāvayato micchāājīvā ārati virati paṭivirati veramaṇī – ayaṃ, bhikkhave, sammāājīvo ariyo anāsavo lokuttaro maggaṅgo. So micchāājīvassa pahānāya vāyamati, sammāājīvassa upasampadāya; svāssa hoti sammāvāyāmo. So sato micchāājīvaṃ pajahati, sato sammāājīvaṃ upasampajja viharati; sāssa hoti sammāsati. Itiyime tayo dhammā sammāājīvaṃ anuparidhāvanti anuparivattanti, seyyathidaṃ – sammādiṭṭhi, sammāvāyāmo, sammāsati.

141. “Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? Sammādiṭṭhissa, bhikkhave, sammāsaṅkappo pahoti, sammāsaṅkappassa sammāvācā pahoti, sammāvācassa sammākammanto pahoti, sammākammantassa sammāājīvo pahoti, sammāājīvassa sammāvāyāmo pahoti, sammāvāyāmassa sammāsati pahoti, sammāsatissa sammāsamādhi pahoti, sammāsamādhissa sammāñāṇaṃ pahoti, sammāñāṇassa sammāvimutti pahoti. Iti kho, bhikkhave, aṭṭhaṅgasamannāgato sekkho [aṭṭhaṅgasamannāgatā sekhā paṭipadā (sī.), aṭṭhaṅgasamannāgato sekho pāṭipado (pī. ka.) ( ) natthi sī. syā. kaṃ. pī. potthakesu], dasaṅgasamannāgato arahā hoti. (Tatrapi sammāñāṇena aneke pāpakā akusalā dhammā vigatā bhāvanāpāripūriṃ gacchanti).

142. “Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? Sammādiṭṭhissa, bhikkhave, micchādiṭṭhi nijjiṇṇā hoti. Ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti. Sammādiṭṭhipaccayā aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti. Sammāsaṅkappassa, bhikkhave, micchāsaṅkappo nijjiṇṇo hoti…pe… sammāvācassa, bhikkhave, micchāvācā nijjiṇṇā hoti… sammākammantassa, bhikkhave, micchākammanto nijjiṇṇo hoti… sammāājīvassa, bhikkhave, micchāājīvo nijjiṇṇo hoti… sammāvāyāmassa, bhikkhave, micchāvāyāmo nijjiṇṇo hoti… sammāsatissa, bhikkhave, micchāsati nijjiṇṇā hoti… sammāsamādhissa, bhikkhave, micchāsamādhi nijjiṇṇo hoti… sammāñāṇassa, bhikkhave, micchāñāṇaṃ nijjiṇṇaṃ hoti… sammāvimuttassa, bhikkhave, micchāvimutti nijjiṇṇā hoti. Ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti. Sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti.

“Iti kho, bhikkhave, vīsati kusalapakkhā, vīsati akusalapakkhā – mahācattārīsako dhammapariyāyo pavattito appaṭivattiyo samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ.

143. “Yo hi koci, bhikkhave, samaṇo vā brāhmaṇo vā imaṃ mahācattārīsakaṃ dhammapariyāyaṃ garahitabbaṃ paṭikkositabbaṃ maññeyya tassa diṭṭheva dhamme dasasahadhammikā vādānuvādā gārayhaṃ ṭhānaṃ āgacchanti – sammādiṭṭhiṃ ce bhavaṃ garahati, ye ca micchādiṭṭhī samaṇabrāhmaṇā te bhoto pujjā, te bhoto pāsaṃsā; sammāsaṅkappaṃ ce bhavaṃ garahati, ye ca micchāsaṅkappā samaṇabrāhmaṇā te bhoto pujjā, te bhoto pāsaṃsā; sammāvācaṃ ce bhavaṃ garahati…pe… sammākammantaṃ ce bhavaṃ garahati… sammāājīvaṃ ce bhavaṃ garahati… sammāvāyāmaṃ ce bhavaṃ garahati… sammāsatiṃ ce bhavaṃ garahati… sammāsamādhiṃ ce bhavaṃ garahati… sammāñāṇaṃ ce bhavaṃ garahati … sammāvimuttiṃ ce bhavaṃ garahati, ye ca micchāvimuttī samaṇabrāhmaṇā te bhoto pujjā, te bhoto pāsaṃsā. Yo koci, bhikkhave, samaṇo vā brāhmaṇo vā imaṃ mahācattārīsakaṃ dhammapariyāyaṃ garahitabbaṃ paṭikkositabbaṃ maññeyya tassa diṭṭheva dhamme ime dasasahadhammikā vādānuvādā gārayhaṃ ṭhānaṃ āgacchanti. Yepi te, bhikkhave, ahesuṃ okkalā vassabhaññā [vayabhiññā (ka.) saṃ. ni. 3.62; a. ni. 4.30 passitabbaṃ] ahetuvādā akiriyavādā natthikavādā tepi mahācattārīsakaṃ dhammapariyāyaṃ na garahitabbaṃ napaṭikkositabbaṃ amaññiṃsu [maññeyyuṃ (ka.)]. Taṃ kissa hetu? Nindābyārosaupārambhabhayā”ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Mahācattārīsakasuttaṃ niṭṭhitaṃ sattamaṃ.

☸---------------------------------------------------------------------

第一一七 大四十经 Mahācattārīsakasuttaṃ

我是这样听说的。

有一次，世尊住在舍卫城的祇陀林给孤独园。那时，世尊召唤比丘们说：“比丘们！”那些比丘回答世尊说：“世尊！”世尊就这么说道：“比丘们！我将为你们解说神圣的正定及其助缘与资粮。你们要仔细听，好好思量，我这就说。”那些比丘回答世尊说：“是的，世尊。”世尊就这么说道：

“那么，比丘们！什么是具有助缘与资粮的神圣正定呢？就是指：正确的见解（正见）、正确的思维（正思维）、正确的言语（正语）、正确的行为（正业）、正确的生活方式（正命）、正确的努力（正精进）、正确的忆念（正念）。比丘们！通过这七个方面（七支）所资助的心达到专一（心一境性），比丘们！这就称为具有助缘的神圣正定，也称为具有资粮。

然而，比丘们！正见是作为先导的。比丘们！如何是正见作为先导呢？要清楚地了知错误的见解就是错误的见解，要清楚地了知正确的见解就是正确的见解，这样他才具备了正见。然而，比丘们！什么是错误的见解呢？认为：没有布施，没有供养，没有祭祀，没有善恶行为的果报，没有此世，没有他世，没有母亲，没有父亲，没有化生的众生，世上没有通过正确途径、正确修行而亲身证悟此世他世并加以解说的沙门、婆罗门。比丘们！这就是错误的见解。

然而，比丘们！什么是正确的见解呢？比丘们！关于正见，我讲说两种。比丘们！有（世间的）正见，它是带烦恼的（有漏）、属于福德的、带来依附（轮回）果报的。比丘们！有（出世间的）正见，它是神圣的、不带烦恼的（无漏）、超越世间的（出世间）、作为道的一部分（道支）的。

那么，比丘们！什么是带烦恼、属于福德、带来依附（轮回）果报的正见呢？认为：有布施，有供养，有祭祀，有善恶行为的果报，有此世，有他世，有母亲，有父亲，有化生的众生，世上有通过正确途径、正确修行而亲身证悟此世他世并加以解说的沙门、婆罗门。比丘们！这就是带烦恼、属于福德、带来依附（轮回）果报的正见。

那么，比丘们！什么是神圣的、无烦恼、出世间、作为道支的正见呢？比丘们！对于具备神圣之心、无烦恼之心、与圣道相应者，在修习圣道的过程中所产生的智慧、慧根、慧力、择法觉支、正见、道支。比丘们！这就称为神圣的、无烦恼、出世间、作为道支的正见。他努力断除错误的见解，努力获得正确的见解，他的这种努力，就是正精进。他保持忆念地舍弃错误的见解，保持忆念地安住于具足正见的状态，他的这种忆念，就是正念。像这样，这三种法：正见、正精进、正念，伴随、围绕着正见而转起。

然而，比丘们！正见是作为先导的。比丘们！如何是正见作为先导呢？要清楚地了知错误的思维就是错误的思维，要清楚地了知正确的思维就是正确的思维，这样他才具备了正见。然而，比丘们！什么是错误的思维呢？贪欲的思维、嗔恨的思维、加害的思维，比丘们！这些是错误的思维。

然而，比丘们！什么是正确的思维呢？比丘们！关于正思维，我也讲说两种。比丘们！有（世间的）正思维，它是带烦恼的、属于福德的、带来依附（轮回）果报的。比丘们！有（出世间的）正思维，它是神圣的、无烦恼的、超越世间的、作为道支的。

那么，比丘们！什么是带烦恼、属于福德、带来依附（轮回）果报的正思维呢？出离的思维、无嗔的思维、无害的思维，比丘们！这些是带烦恼、属于福德、带来依附（轮回）果报的正思维。而，比丘们！什么是神圣的、无烦恼、出世间、作为道支的正思维呢？比丘们！对于具备神圣之心、无烦恼之心、与圣道相应者，在修习圣道的过程中所产生的寻、伺、思、心专注、思维专注、心的投入、语行（与思维相关的语言活动），比丘们！这些是神圣的、无烦恼、出世间、作为道支的正思维。他努力断除错误的思维，努力获得正确的思维。他的这种努力，就是正精进。他保持忆念地舍弃错误的思维，保持忆念地安住于具足正思维的状态。他的这种忆念，就是正念。像这样，这三种法：正见、正精进、正念，伴随、围绕着正思维而转起。

然而，比丘们！正见是作为先导的。比丘们！如何是正见作为先导呢？要清楚地了知错误的言语就是错误的言语，要清楚地了知正确的言语就是正确的言语。这样他才具备了正见。比丘们！什么是错误的言语呢？说谎、挑拨离间的言语、粗鲁的言语、无意义的闲聊，比丘们！这些是错误的言语。比丘们！什么是正确的言语呢？比丘们！关于正语，我也讲说两种。比丘们！有（世间的）正语，它是带烦恼的、属于福德的、带来依附（轮回）果报的。比丘们！有（出世间的）正语，它是神圣的、无烦恼的、超越世间的、作为道支的。

那么，比丘们！什么是带烦恼、属于福德、带来依附（轮回）果报的正语呢？因为远离说谎，远离挑拨离间的言语，远离粗鲁恶劣的言语，远离无意义的闲聊，比丘们！这些是带烦恼、属于福德、带来依附（轮回）果报的正语。而，比丘们！什么是神圣的、无烦恼、出世间、作为道支的正语呢？比丘们！对于具备神圣之心、无烦恼之心、与圣道相应者，在修习圣道的过程中对于四种语恶行的远离、舍离、不作、禁戒，比丘们！这些是神圣的、无烦恼、出世间、作为道支的正语。他努力断除错误的言语，努力获得正确的言语而精进。他的这种努力，就是正精进。他保持忆念地舍弃错误的言语，保持忆念地安住于具足正语的状态。他的这种忆念，就是正念。像这样，这三种法：正见、正精进、正念，伴随、围绕着正语而转起。

然而，比丘们！正见是作为先导的。比丘们！如何是正见作为先导呢？要清楚地了知错误的行为就是错误的行为，要清楚地了知正确的行为就是正确的行为。这样他才具备了正见。比丘们！什么是错误的行为呢？杀生，偷盗（不与取），不正当的性行为（欲邪行），比丘们！这些是错误的行为。比丘们！什么是正确的行为呢？比丘们！关于正业，我也讲说两种。比丘们！有（世间的）正业，它是带烦恼的、属于福德的、带来依附（轮回）果报的。比丘们！有（出世间的）正业，它是神圣的、无烦恼的、超越世间的、作为道支的。

那么，比丘们！什么是带烦恼、属于福德、带来依附（轮回）果报的正业呢？比丘们！远离杀生，远离偷盗（不与取），远离不正当的性行为（欲邪行），比丘们！这些是带烦恼、属于福德、带来依附（轮回）果报的正业。比丘们！什么是神圣的、无烦恼、出世间、作为道支的正业呢？比丘们！对于具备神圣之心、无烦恼之心、与圣道相应者，在修习圣道的过程中，对于三种身恶行的远离、舍离、不作、禁戒，比丘们！这些是神圣的、无烦恼、出世间、作为道支的正业。他努力断除错误的行为，努力成就正确的行为而精进。他的这种努力，就是正精进。他保持忆念地舍弃错误的行为，保持忆念地安住于具足正业的状态。他的这种忆念，就是正念。像这样，这三种法：正见、正精进、正念，伴随、围绕着正业而转起。

然而，比丘们！正见是作为先导的。而，比丘们！如何是正见作为先导呢？要清楚地了知错误的生活方式就是错误的生活方式，要清楚地了知正确的生活方式就是正确的生活方式。这样他才具备了正见。比丘们！什么是错误的生活方式呢？欺骗、吹嘘、暗示（以占卜等方式）、骗取、通过（小）利来追求（大）利，比丘们！这些是错误的生活方式。

然而，比丘们！什么是正确的生活方式呢？比丘们！关于正命，我也讲说两种。比丘们！有（世间的）正命，它是带烦恼的、属于福德的、带来依附（轮回）果报的。比丘们！有（出世间的）正命，它是神圣的、无烦恼的、作为道支的。

那么，比丘们！什么是带烦恼、属于福德、带来依附（轮回）果报的正命呢？在此，比丘们！圣弟子舍弃了错误的生活方式，通过正确的生活方式来维持生命。比丘们！这就是带烦恼、属于福德、带来依附（轮回）果报的正命。比丘们！什么是神圣的、无烦恼、出世间、作为道支的正命呢？比丘们！对于具备神圣之心、无烦恼之心、与圣道相应者，在修习圣道的过程中，对于错误生活方式的远离、舍离、不作、禁戒，比丘们！这些是神圣的、无烦恼、出世间、作为道支的正命。他努力断除错误的生活方式，努力成就正确的生活方式而精进。他的这种努力，就是正精进。他保持忆念地舍弃错误的生活方式，保持忆念地安住于具足正命的状态。他的这种忆念，就是正念。像这样，这三种法：正见、正精进、正念，伴随、围绕着正命而转起。

然而，比丘们！正见是作为先导的。比丘们！如何是正见作为先导呢？比丘们！由正见而生起正思维。由正思维而生起正语，由正语而生起正业，由正业而生起正命，由正命而生起正精进，由正精进而生起正念，由正念而生起正定，由正定而生起正智，由正智而生起正解脱。比丘们！像这样，具备八支的是（走在）学道（上）的行迹，具备十支的是阿罗汉。

然而，比丘们！正见是作为先导的。比丘们！如何是正见作为先导呢？比丘们！对于有正见者，邪见被摧毁。凡是那些缘于邪见而产生的种种恶、不善法，它们也被摧毁；而缘于正见，种种善法得以修习圆满。比丘们！对于有正思维者，邪思维被摧毁……（中略）……比丘们！对于有正语者，邪语被摧毁……对于有正业者，邪业被摧毁……对于有正命者，邪命被摧毁……对于有正精进者，邪精进被摧毁……对于有正念者，邪念被摧毁……对于有正定者，邪定被摧毁……对于有正智者，邪智被摧毁……对于有正解脱者，邪解脱被摧毁。凡是那些缘于邪解脱而产生的种种恶、不善法，它们也被摧毁；而缘于正解脱，种种善法得以修习圆满。

像这样，比丘们！有二十种善的方面、二十种不善的方面——这大四十法门已被阐明宣说，（其真理性）是不可被任何沙门、婆罗门、天神、魔罗、梵天或世间任何其他人所推翻的。

比丘们！如果任何沙门或婆罗门，认为这大四十法门应当受到批评、应当受到驳斥，那么他在现世就会引来十种符合法义的诘难和指责：如果您批评正见，那么那些持有邪见的沙门、婆罗门就成了您所尊敬、您所赞扬的对象；如果您批评正思维，那么那些持有邪思维的沙门、婆罗门就成了您所尊敬、您所赞扬的对象；如果您批评正语……（中略）……如果您批评正业……如果您批评正命……如果您批评正精进……如果您批评正念……如果您批评正定……如果您批评正智……如果您批评正解脱，那么那些持有邪解脱的沙门、婆罗门就成了您所尊敬、您所赞扬的对象。比丘们！任何沙门或婆罗门，如果认为这大四十法门应当受到批评、应当受到驳斥，那么他在现世就会引来这十种符合法义的诘难和指责。比丘们！即使是那些奥伽罗人、瓦萨般雅人，那些持无因论、无作论、断灭论者，他们也不认为这大四十法门是可以被批评、被驳斥的。这是什么原因呢？因为害怕受到指责、非难、攻击。”

世尊这样说完后，那些比丘心意满足、欢喜，赞叹世尊所说的话。

大四十经 第七 终。

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2566.6.9 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《3》Uparipaṇṇāsapāḷi 后分五十二经篇 (MN 101-152, 1-463)/2. Anupadavagga 不断品 (MN 111-120, 93-175)”

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【经名】 2.8 Ānāpānassatisutta 入出息念经 (MN 118, 144-152)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Ānāpānassatisuttaṃ

入出息念经

入出息念经【目录】(Contents)

入出息念经 Ānāpānassatisutta (MN 118, 144-152) [1~9]

第一品 ✫ 说法缘起 (MN 118, 144) [1]

第二品 ✫ 教诫新学 (MN 118, 145) [2]

第三品 ✫ 修习三十七道品及四无量心等 (MN 118, 146-147) [3~4]

第一章 ✩ 如来僧团 [3~4]

第一节 ❦ 涅槃法流 [3]

第二节 ❦ 无上福田 [3]

第三节 ❦ 少施多福 [3]

第四节 ❦ 世难值遇 [3]

第五节 ❦ 远近驰名 [3]

第六节 ❦ 漏尽圣者 [4]

第七节 ❦ 不还圣者 [4]

第八节 ❦ 二果圣者 [4]

第九节 ❦ 初果圣者 [4]

第二章 ✩ 修四念住 [4]

第三章 ✩ 修四正勤 [4]

第四章 ✩ 修四神足 [4]

第五章 ✩ 修习五根 [4]

第六章 ✩ 修习五力 [4]

第七章 ✩ 七菩提分 [4]

第八章 ✩ 八圣道分 [4]

第九章 ✩ 四无量心 [4]

第一节 ❦ 慈无量心 [4]

第二节 ❦ 悲无量心 [4]

第三节 ❦ 喜无量心 [4]

第四节 ❦ 舍无量心 [4]

第十章 ✩ 修不净观 [4]

第十一章 ✩ 修无常想 [4]

第十二章 ✩ 安那般那 [4]

第四品 ✫ 明与解脱 (MN 118, 147-148) [4~5]

第一章 ✩ 安那般那法门总说 [4]

第二章 ✩ 安般法门，修四念住 [5]

第一节 ❦ 安般法门，修身念住 [5]

第二节 ❦ 安般法门，修受念住 [5]

第三节 ❦ 安般法门，修心念住 [5]

第四节 ❦ 安般法门，修法念住 [5]

第五品 ✫ 修习入出息念，圆满四念住 (MN 118, 149) [6]

第一章 ✩ 修安般念，圆满念身 [6]

第一节 ❦ 身行寂静 [6]

第二节 ❦ 身即是息 [6]

第二章 ✩ 修安般念，圆满念受 [6]

第一节 ❦ 心行寂静 [6]

第二节 ❦ 受即注意 [6]

第三章 ✩ 修安般念，圆满念心 [6]

第一节 ❦ 心善解脱 [6]

第二节 ❦ 心即念知 [6]

第四章 ✩ 修安般念，圆满念法 [6]

第一节 ❦ 慧善解脱 [6]

第二节 ❦ 法即离贪 [6]

第六品 ✫ 修习四念住，圆满七菩提分 (MN 118, 150-151) [7~8]

第一章 ✩ 修习身念住，圆满七菩提分 [7]

第一节 ❦ 修身念住，圆满遍念 [7]

第二节 ❦ 修身念住，圆满择法 [7]

第三节 ❦ 修身念住，圆满精进 [7]

第四节 ❦ 修身念住，圆满遍喜 [7]

第五节 ❦ 修身念住，圆满轻安 [7]

第六节 ❦ 修身念住，圆满遍定 [7]

第七节 ❦ 修身念住，圆满遍舍 [7]

第二章 ✩ 修习受念住，圆满七菩提分 [8]

第一节 ❦ 修受念住，圆满遍念 [8]

第二节 ❦ 修受念住，圆满择法 [8]

第三节 ❦ 修受念住，圆满精进 [8]

第四节 ❦ 修受念住，圆满遍喜 [8]

第五节 ❦ 修受念住，圆满轻安 [8]

第六节 ❦ 修受念住，圆满遍定 [8]

第七节 ❦ 修受念住，圆满遍舍 [8]

第三章 ✩ 修习心念住，圆满七菩提分 [8]

第一节 ❦ 修心念住，圆满遍念 [8]

第二节 ❦ 修心念住，圆满择法 [8]

第三节 ❦ 修心念住，圆满精进 [8]

第四节 ❦ 修心念住，圆满遍喜 [8]

第五节 ❦ 修心念住，圆满轻安 [8]

第六节 ❦ 修心念住，圆满遍定 [8]

第七节 ❦ 修心念住，圆满遍舍 [8]

第四章 ✩ 修习法念住，圆满七菩提分 [8]

第一节 ❦ 修法念住，圆满遍念 [8]

第二节 ❦ 修法念住，圆满择法 [8]

第三节 ❦ 修法念住，圆满精进 [8]

第四节 ❦ 修法念住，圆满遍喜 [8]

第五节 ❦ 修法念住，圆满轻安 [8]

第六节 ❦ 修法念住，圆满遍定 [8]

第七节 ❦ 修法念住，圆满遍舍 [8]

第七品 ✫ 修习七菩提分，圆满明与解脱 (MN 118, 152) [9]

第一章 ✩ 修遍念觉，圆明明德 [9]

第二章 ✩ 修择法觉，圆明明德 [9]

第三章 ✩ 修精进觉，圆明明德 [9]

第四章 ✩ 修遍喜觉，圆明明德 [9]

第五章 ✩ 修轻安觉，圆明明德 [9]

第六章 ✩ 修遍定觉，圆明明德 [9]

第七章 ✩ 修遍舍觉，圆明明德 [9]

第八品 ✫ 结语 (MN 118, 152) [9]

༺ ⎈ ༻

入出息念经 Ānāpānassatisutta (MN 118, 144-152) [1~9]

《长部经典‧波梨品‧第三十三经‧合诵经》说示（法随法行）：

☆ 法随法行（ Dhammānudhammappaṭipatti ） ➾

又或译为：法次法向。

逐渐跟随法的次第，朝着法的道迹而行。

➊ 入出息念 ➾ ➋ 四念住 ➾ ➌ 七菩提分 ➾ ➍ 明与解脱。

《相应部经典‧无为相应‧第二品‧无为经》说示（四神足）：

☆ 四神足（ Cattāro iddhipādā ） ➾

又或译为：四如意足。

① 欲神足（ Chandasamādhipadhānasaṅkhārasamannāgataṃ ） ☞

具足欲定胜行之神足（已随时获得精神统一，为修禅定而预备的决心神足）。

② 勤神足（ Vīriyasamādhipadhānasaṅkhārasamannāgataṃ ） ☞

具足勤定胜行之神足（已随时获得精神统一，为修禅定而预备的精进神足）。

③ 心神足（ Cittasamādhipadhānasaṅkhārasamannāgataṃ ） ☞

具足心定胜行之神足（已随时获得精神统一，为修禅定而预备的一心神足）。

④ 观神足（ Vīmaṃsasamādhipadhānasaṅkhārasamannāgataṃ ） ☞

具足观定胜行之神足（已随时获得精神统一，为修禅定而预备的观智神足）。

☆ 内观（ Vipassanā ） ➾

又或译为：毗婆舍那。

照见一切身心无常、苦、无我的本质，是培育观智的方法。

☆ 观智（ Vīmaṃsa, Paññāya disvā ） ➾

经由直接观察身心的禅法，以达到透视身心现象的洞察力。

☆ 照见（ Ajjhupekkhitā ） ➾

把握当下、冷静客观地观察，从旁准确而仔细地直观身心变化。

《相应部经典‧觉支相应‧觉支总摄品‧不共教说经》说示（七菩提分）：

☆ 七菩提分（ Satta bojjhaṅgā ） ➾

能导致完全觉悟的七个条件。

遍（ Sam, Sama ）是完全、平等、自己的意思；

引申含义：和平、寂静、不偏不倚、中道、自觉。

① 遍念菩提分（ Satisambojjhaṅgo ） ☞

‘内法之念，为遍念菩提分；外法之念，亦为遍念菩提分。’

念：活在当下、清晰不忘、深切的注意。

② 遍择法菩提分（ Dhammavicayasambojjhaṅgo ） ☞

‘于内法以慧抉择、审察、思虑，为遍择法菩提分；于外法以慧抉择、审察、思虑，亦为遍择法菩提分。’

择法：由内观的身心变化检验直接经验。

③ 遍精进菩提分（ Vīriyasambojjhaṅgo ） ☞

‘身之精进，为遍精进菩提分；心之精进，亦为遍精进菩提分。’

精进：坚毅不挠、勇往直前不断地内观。

④ 遍喜菩提分（ Pītisambojjhaṅgo ） ☞

‘有寻、有伺之喜，为遍喜菩提分；无寻、无伺之喜，亦为遍喜菩提分。’

喜：由内观生起当下的法乐安住，并以禅悦为食。

⑤ 遍轻安菩提分（ Passaddhisambojjhaṅgo ） ☞

‘身之轻安，为遍轻安菩提分；心之轻安，亦为遍轻安菩提分。’

轻安：生理与心理完全达到寂止的状态。

⑥ 遍定菩提分（ Samādhisambojjhaṅgo ） ☞

‘有寻、有伺之定，亦为遍定菩提分；无寻、无伺之定，亦为遍定菩提分。’

定：当下法乐安住、精神统一、无量心解脱。

又或译为：禅定、等持、三昧、三摩地。

⑦ 遍舍菩提分（ Upekkhāsambojjhaṅgo ） ☞

‘内法之舍，亦为遍舍菩提分；外法之舍，亦为遍舍菩提分。’

舍：以不干涉的方式平等而超然地观照。

☆ 法念住 ➾ 观四圣谛。

① 苦圣谛：依观远离，发现无常；

② 集圣谛：依观离贪，于是离贪；

③ 灭圣谛：依观灭尽，心得灭尽；

④ 道圣谛：向观于舍，如实出离。

☆ 修习入出息念 ➾ 圆满四念住

① 修习入出息念 ☞ 圆满‘身念住’

② 修习入出息念 ☞ 圆满‘受念住’

③ 修习入出息念 ☞ 圆满‘心念住’

④ 修习入出息念 ☞ 圆满‘法念住’

☆ 修习四念住 ➾ 圆满七菩提分

① 修习身念住 ☞ 圆满七菩提分

② 修习受念住 ☞ 圆满七菩提分

③ 修习心念住 ☞ 圆满七菩提分

④ 修习法念住 ☞ 圆满七菩提分

☆ 修习身念住 ➾ 圆满七菩提分

① 修习身念住 ☞ 圆满‘念菩提分’

② 修习身念住 ☞ 圆满‘择法菩提分’

③ 修习身念住 ☞ 圆满‘精进菩提分’

④ 修习身念住 ☞ 圆满‘喜菩提分’

⑤ 修习身念住 ☞ 圆满‘轻安菩提分’

⑥ 修习身念住 ☞ 圆满‘定菩提分’

⑦ 修习身念住 ☞ 圆满‘舍菩提分’

☆ 修习受念住 ➾ 圆满七菩提分

① 修习受念住 ☞ 圆满‘念菩提分’

② 修习受念住 ☞ 圆满‘择法菩提分’

③ 修习受念住 ☞ 圆满‘精进菩提分’

④ 修习受念住 ☞ 圆满‘喜菩提分’

⑤ 修习受念住 ☞ 圆满‘轻安菩提分’

⑥ 修习受念住 ☞ 圆满‘定菩提分’

⑦ 修习受念住 ☞ 圆满‘舍菩提分’

☆ 修习心念住 ➾ 圆满七菩提分

① 修习心念住 ☞ 圆满‘念菩提分’

② 修习心念住 ☞ 圆满‘择法菩提分’

③ 修习心念住 ☞ 圆满‘精进菩提分’

④ 修习心念住 ☞ 圆满‘喜菩提分’

⑤ 修习心念住 ☞ 圆满‘轻安菩提分’

⑥ 修习心念住 ☞ 圆满‘定菩提分’

⑦ 修习心念住 ☞ 圆满‘舍菩提分’

☆ 修习法念住 ➾ 圆满七菩提分

① 修习法念住 ☞ 圆满‘念菩提分’

② 修习法念住 ☞ 圆满‘择法菩提分’

③ 修习法念住 ☞ 圆满‘精进菩提分’

④ 修习法念住 ☞ 圆满‘喜菩提分’

⑤ 修习法念住 ☞ 圆满‘轻安菩提分’

⑥ 修习法念住 ☞ 圆满‘定菩提分’

⑦ 修习法念住 ☞ 圆满‘舍菩提分’

☆ 修习七菩提分 ➾ 圆满‘明与解脱’

① 修习念菩提分 ☞ 圆满‘明与解脱’

② 修习择法菩提分 ☞ 圆满‘明与解脱’

③ 修习精进菩提分 ☞ 圆满‘明与解脱’

④ 修习喜菩提分 ☞ 圆满‘明与解脱’

⑤ 修习轻安菩提分 ☞ ‘明与解脱’

⑥ 修习定菩提分 ☞ 圆满‘明与解脱’

⑦ 修习舍菩提分 ☞ 圆满‘明与解脱’

☆ 入出息念三十四行相（ Ānāpānassati ） ➾

字面意思是：忆念呼吸的止观法门。

白话解释：依照入息、出息、四念住、七菩提分——

明与解脱的修行次第，将禅修分为三十四种方式；

类似‘六妙门’：数息、随息、止、观、还、净。

又或译为：入出息念、安那般那、安般念、安般。

☆ 身即是息 ➾

修安般念，圆满念身；

所谓身，就是入息出息！

① 忆念入息；

② 忆念出息；

③ 念长入息；

④ 念长出息；

⑤ 念短入息；

⑥ 念短出息；

⑦ 念身入息；

⑧ 念身出息；

⑨ 身安入息；

⑩ 身安出息。

☆ 受即注意 ➾

修安般念，圆满念受；

所谓受，就是对入息出息，好好地注意！

⑪ 念喜入息；

⑫ 念喜出息；

⑬ 念乐入息；

⑭ 念乐出息；

⑮ 念受入息；

⑯ 念受出息；

⑰ 舍受入息；

⑱ 舍受出息。

☆ 心即念知 ➾

修安般念，圆满念心；

所谓心，就是正念、正知！

⑲ 念心入息；

⑳ 念心出息；

㉑ 舍念入息；

㉒ 舍念出息；

㉓ 心定入息；

㉔ 心定出息；

㉕ 解脱入息；

㉖ 解脱出息。

☆ 法即离贪 ➾

修安般念，圆满念法；

所谓法，就是对于贪、忧，好好地观察！

㉗ 无相入息；

㉘ 无相出息；

㉙ 离贪入息；

㉚ 离贪出息；

㉛ 灭尽入息；

㉜ 灭尽出息；

㉝ 出离入息；

㉞ 出离出息。

☆ 佛陀时代印度季节与月份 ➾

① 热季（ Gimha ，印度月份一月至四月） ☞

相当于公历3月至6、7月；农历2月16日至6月15日。

② 雨季（ Vassa ，印度月份五月至八月） ☞

相当于公历7月至10、11月；农历6月16日至10月15日。

③ 寒季（ Sisira ，印度月份九月至十二月） ☞

相当于公历11月至2、3月；农历10月16日至2月15日。

☆ 雨期安居（ Vassa ） ➾

前安居相当于从农历6月16日到9月15日；

前自恣日（ Pavāraṇā ）在农历9月15日。

后安居相当于从农历7月16日到10月15日；

后自恣日（ Komudiṃ ）在农历10月15日。

☆ 后自恣日（ Komudiṃ ） ➾

在迦刺底迦月（ Kattikā ）的满月之日。

☆ 迦刺底迦月（ Kattikā ） ➾

印度月份的第八个月名，它相当于——

公历10、11月；农历9月16日至10月15日。

☆ 由旬（ Yojana ） ➾

指一只公牛行走一天的距离，大约可走二三十公里。或指帝王一日行军的路程，徒步行军时速为四五公里，一日约可行军二十五至三十五公里。

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第一品 ✫ 说法缘起 (MN 118, 144) [1]

﹝第一卷 ➲﹞ 144. Evaṃ me sutaṃ –

我是这样听说的。

ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde sambahulehi abhiññātehi abhiññātehi therehi sāvakehi saddhiṃ –

那时，世尊住在舍卫城的东园鹿母讲堂，和许多众所周知、已证得神通智慧的长老弟子们在一起，他们是：

āyasmatā ca sāriputtena

⑴ 具寿舍利弗；

āyasmatā ca mahāmoggallānena [mahāmoggalānena (ka.)]

⑵ 具寿大目犍连；

āyasmatā ca mahākassapena

⑶ 具寿大迦叶；

āyasmatā ca mahākaccāyanena

⑷ 具寿大迦旃延；

āyasmatā ca mahākoṭṭhikena

⑸ 具寿大拘稀罗；

āyasmatā ca mahākappinena

⑹ 具寿大劫宾那；

āyasmatā ca mahācundena

⑺ 具寿大纯陀；

āyasmatā ca anuruddhena

⑻ 具寿阿那律；

āyasmatā ca revatena

⑼ 具寿离婆多；

āyasmatā ca ānandena,

⑽ 及具寿阿难；

aññehi ca abhiññātehi abhiññātehi therehi sāvakehi saddhiṃ.

以及其他许多众所周知、已证得神通智慧的长老弟子们在一起。

Tena kho pana samayena therā bhikkhū nave bhikkhū ovadanti anusāsanti.

另外，当时，长老比丘们正在教导和训诫新学比丘——勉励督促、反复叮咛。

Appekacce therā bhikkhū dasapi bhikkhū ovadanti anusāsanti,

有些长老比丘，正在教导和训诫十位（新学）比丘——勉励督促、反复叮咛；

appekacce therā bhikkhū vīsampi bhikkhū ovadanti anusāsanti,

又有某些长老比丘，正在教导和训诫二十位（新学）比丘——勉励督促、反复叮咛；

appekacce therā bhikkhū tiṃsampi bhikkhū ovadanti anusāsanti,

又有某些长老比丘，正在教导和训诫三十位（新学）比丘——勉励督促、反复叮咛；

appekacce therā bhikkhū cattārīsampi bhikkhū ovadanti anusāsanti.

又有某些长老比丘，正在教导和训诫四十位（新学）比丘——勉励督促、反复叮咛。

Te ca navā bhikkhū therehi bhikkhūhi ovadiyamānā anusāsiyamānā

而那些新学比丘，在被长老比丘们教导和训诫时；

uḷāraṃ pubbenāparaṃ visesaṃ jānanti [pajānanti (syā. kaṃ.), sañjānanti (ka.)].

立刻就能以智慧详细了知比先前更殊胜的禅修境相（顺次进展的观想——省察精勤的禅相）。

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第二品 ✫ 教诫新学 (MN 118, 145) [2]

﹝第二卷 ➲﹞ 145. Tena kho pana samayena bhagavā tadahuposathe pannarase pavāraṇāya

当时，正值十五布萨日，也就是（雨季安居最后一天的仪式——）自恣日那天；

puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto abbhokāse nisinno hoti.

在满月的夜晚，世尊被比丘僧团围绕着，在露天处坐着。

Atha kho bhagavā tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā bhikkhū āmantesi –

那时，世尊环顾一片寂静的比丘僧团后，立刻对比丘们说：

“āraddhosmi, bhikkhave, imāya paṭipadāya;

“诸比丘！我已经在这条道路上精勤修行；

āraddhacittosmi, bhikkhave, imāya paṭipadāya.

诸比丘！我的心已经在这条道路上精勤修行。

Tasmātiha, bhikkhave, bhiyyosomattāya

因此，诸比丘！你们更要为了——

vīriyaṃ ārabhatha appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāya.

获得尚未获得的（道果）、到达尚未到达的（圣道）、证得尚未证得的（圣果），而发起精进努力。

Idhevāhaṃ sāvatthiyaṃ komudiṃ cātumāsiniṃ āgamessāmī”ti.

我将在（雨安居后）第四个月（即下个月Kattikā月）的满月（——后自恣日）时，回到这舍卫城来。”

Assosuṃ kho jānapadā bhikkhū – “bhagavā kira tattheva sāvatthiyaṃ komudiṃ cātumāsiniṃ āgamessatī”ti.

当时，各地方的比丘们确实听闻了：“世尊将在（雨安居后）第四个月（即下个月Kattikā月）的满月（——后自恣日）时，回到舍卫城。”

Te jānapadā bhikkhū sāvatthiṃ [sāvatthiyaṃ (syā. kaṃ. pī. ka.)] osaranti bhagavantaṃ dassanāya.

那些地方的比丘们，便前来舍卫城拜见世尊。

Te ca kho therā bhikkhū bhiyyosomattāya nave bhikkhū ovadanti anusāsanti.

于是，那些长老比丘们，更加尽心地教导和训诫新学比丘——勉励督促、反复叮咛。

Appekacce therā bhikkhū dasapi bhikkhū ovadanti anusāsanti,

有些长老比丘，正在教导和训诫十位（新学）比丘——勉励督促、反复叮咛；

appekacce therā bhikkhū vīsampi bhikkhū ovadanti anusāsanti,

又有某些长老比丘，正在教导和训诫二十位（新学）比丘——勉励督促、反复叮咛；

appekacce therā bhikkhū tiṃsampi bhikkhū ovadanti anusāsanti,

又有某些长老比丘，正在教导和训诫三十位（新学）比丘——勉励督促、反复叮咛；

appekacce therā bhikkhū cattārīsampi bhikkhū ovadanti anusāsanti.

又有某些长老比丘，正在教导和训诫四十位（新学）比丘——勉励督促、反复叮咛。

Te ca navā bhikkhū therehi bhikkhūhi ovadiyamānā anusāsiyamānā

而那些新学比丘，在被长老比丘们教导和训诫时；

uḷāraṃ pubbenāparaṃ visesaṃ jānanti.

立刻就能以智慧详细了知比先前更殊胜的禅修境相（顺次进展的观想——省察精勤的禅相）。

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第三品 ✫ 修习三十七道品及四无量心等 (MN 118, 146-147) [3~4]

第一章 ✩ 如来僧团 [3~4]

第一节 ❦ 涅槃法流 [3]

﹝第三卷 ➲﹞ 146. Tena kho pana samayena bhagavā tadahuposathe pannarase komudiyā cātumāsiniyā

后来，当时，正值十五布萨日，也就是（雨安居后）第四个月（Kattikā月的满月）——后自恣日那天；

puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto abbhokāse nisinno hoti.

在满月的夜晚，世尊被比丘僧团围绕着，在露天处坐着。

Atha kho bhagavā tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā bhikkhū āmantesi –

那时，世尊环顾一片寂静的比丘僧团后，立刻对比丘们说：

“apalāpāyaṃ, bhikkhave, parisā;

“诸比丘！这个僧团是远离喧哗的；

nippalāpāyaṃ, bhikkhave, parisā;

诸比丘！这个僧团是不闲聊的；

suddhā sāre [suddhasāre patiṭṭhitā (syā. kaṃ. pī.)] patiṭṭhitā.

是清净的，已稳固安立于（法的）核心实质中。

第二节 ❦ 无上福田 [3]

Tathārūpo ayaṃ, bhikkhave, bhikkhusaṅgho;

诸比丘！这就是这样的比丘僧团；

tathārūpā ayaṃ, bhikkhave, parisā

诸比丘！这就是这样的僧团大众；

yathārūpā parisā

这样的僧团——

āhuneyyā

⑴ 应受供养；

pāhuneyyā

⑵ 应受招待；

dakkhiṇeyyā

⑶ 应受布施；

añjalikaraṇīyā

⑷ 应受合掌礼敬；

anuttaraṃ puññakkhettaṃ lokassa.

⑸ 是世间的无上福田。

第三节 ❦ 少施多福 [3]

Tathārūpo ayaṃ, bhikkhave, bhikkhusaṅgho;

诸比丘！这就是这样的比丘僧团；

tathārūpā ayaṃ, bhikkhave, parisā

诸比丘！这就是这样的僧团大众；

yathārūpāya parisāya

向这样的僧团——

appaṃ dinnaṃ bahu hoti,

即使少量布施，也能获得丰厚（的善果）；

bahu dinnaṃ bahutaraṃ.

布施丰厚，（获得的善果）则更多。

第四节 ❦ 世难值遇 [3]

Tathārūpo ayaṃ, bhikkhave, bhikkhusaṅgho;

诸比丘！这就是这样的比丘僧团；

tathārūpā ayaṃ, bhikkhave, parisā

诸比丘！这就是这样的僧团大众；

yathārūpā parisā

这样的僧团——

dullabhā dassanāya lokassa.

世间难得一见。

第五节 ❦ 远近驰名 [3]

Tathārūpo ayaṃ, bhikkhave, bhikkhusaṅgho;

诸比丘！这就是这样的比丘僧团；

tathārūpā ayaṃ, bhikkhave, parisā

诸比丘！这就是这样的僧团大众；

yathārūpaṃ parisaṃ

这样的僧团——

alaṃ yojanagaṇanāni dassanāya gantuṃ puṭosenāpi”[puṭosenāpi, tathārūpo ayaṃ bhikkhave bhikkhusaṃgho, tathārūpā ayaṃ parisā (sī. pī. ka.)].

值得人们背着行囊，走许多由旬的路程前来拜见。

第六节 ❦ 漏尽圣者 [4]

﹝第四卷 ➲﹞ 147. “Santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe arahanto khīṇāsavā vusitavanto

诸比丘！在这个比丘僧团中，有修行圆满、烦恼已尽的阿罗汉——

katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññāvimuttā –

他们所作已办，已卸重担，已达自身利益，生死轮回的束缚已完全断尽，已通过正智获得解脱。

evarūpāpi, bhikkhave, santi bhikkhū imasmiṃ bhikkhusaṅghe.

诸比丘！像这样的比丘，也存在于这个比丘僧团中。

第七节 ❦ 不还圣者 [4]

Santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā

诸比丘！在这个比丘僧团中，有已断尽五种下分束缚——

opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā –

他们是化生的，在那里（指色界或无色界天）般涅槃，因证得不还法，不再从此世间返回。

evarūpāpi, bhikkhave, santi bhikkhū imasmiṃ bhikkhusaṅghe.

诸比丘！像这样的比丘，也存在于这个比丘僧团中。

第八节 ❦ 二果圣者 [4]

Santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe tiṇṇaṃ saṃyojanānaṃ parikkhayā

诸比丘！在这个比丘僧团中，有已断尽三种束缚——

rāgadosamohānaṃ tanuttā sakadāgāmino sakideva [sakiṃ deva (ka.)] imaṃ lokaṃ āgantvā dukkhassantaṃ karissanti –

贪、嗔、痴已减轻，（成为）斯陀含（一还果圣者），只需再来此世间一次，就能灭尽苦。

evarūpāpi, bhikkhave, santi bhikkhū imasmiṃ bhikkhusaṅghe.

诸比丘！像这样的比丘，也存在于这个比丘僧团中。

第九节 ❦ 初果圣者 [4]

Santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe tiṇṇaṃ saṃyojanānaṃ parikkhayā

诸比丘！在这个比丘僧团中，有已断尽三种束缚——

sotāpannā avinipātadhammā niyatā sambodhiparāyanā –

（他们证得了）不堕恶道的法，（成为）须陀洹（入流圣者）；决定趋向最终的目标——正等正觉。

evarūpāpi, bhikkhave, santi bhikkhū imasmiṃ bhikkhusaṅghe.

诸比丘！像这样的比丘，也存在于这个比丘僧团中。

第二章 ✩ 修四念住 [4]

“Santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe catunnaṃ satipaṭṭhānānaṃ bhāvanānuyogamanuyuttā viharanti –

诸比丘！在这个比丘僧团中，有正安住于精勤修习‘四念住’的比丘。

evarūpāpi, bhikkhave, santi bhikkhū imasmiṃ bhikkhusaṅghe.

诸比丘！像这样的比丘，也存在于这个比丘僧团中。

第三章 ✩ 修四正勤 [4]

Santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe catunnaṃ sammappadhānānaṃ bhāvanānuyogamanuyuttā viharanti…pe…

诸比丘！在这个比丘僧团中，有正安住于精勤修习‘四正勤’的比丘。

诸比丘！像这样的比丘，也存在于这个比丘僧团中。

第四章 ✩ 修四神足 [4]

catunnaṃ iddhipādānaṃ…

诸比丘！在这个比丘僧团中，有正安住于精勤修习‘四神足’的比丘。

诸比丘！像这样的比丘，也存在于这个比丘僧团中。

第五章 ✩ 修习五根 [4]

pañcannaṃ indriyānaṃ…

诸比丘！在这个比丘僧团中，有正安住于精勤修习‘五根’的比丘。

诸比丘！像这样的比丘，也存在于这个比丘僧团中。

第六章 ✩ 修习五力 [4]

pañcannaṃ balānaṃ…

诸比丘！在这个比丘僧团中，有正安住于精勤修习‘五力’的比丘。

诸比丘！像这样的比丘，也存在于这个比丘僧团中。

第七章 ✩ 七菩提分 [4]

sattannaṃ bojjhaṅgānaṃ…

诸比丘！在这个比丘僧团中，有正安住于精勤修习‘七菩提分’的比丘。

诸比丘！像这样的比丘，也存在于这个比丘僧团中。

第八章 ✩ 八圣道分 [4]

ariyassa aṭṭhaṅgikassa maggassa bhāvanānuyogamanuyuttā viharanti –

诸比丘！在这个比丘僧团中，有正安住于精勤修习‘八圣道分’的比丘。

evarūpāpi, bhikkhave, santi bhikkhū imasmiṃ bhikkhusaṅghe.

诸比丘！像这样的比丘，也存在于这个比丘僧团中。

第九章 ✩ 四无量心 [4]

第一节 ❦ 慈无量心 [4]

Santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe mettābhāvanānuyogamanuyuttā viharanti…

诸比丘！在这个比丘僧团中，有正安住于精勤修习‘慈无量心’的比丘。

诸比丘！像这样的比丘，也存在于这个比丘僧团中。

第二节 ❦ 悲无量心 [4]

karuṇābhāvanānuyogamanuyuttā viharanti…

诸比丘！在这个比丘僧团中，有正安住于精勤修习‘悲无量心’的比丘。

诸比丘！像这样的比丘，也存在于这个比丘僧团中。

第三节 ❦ 喜无量心 [4]

muditābhāvanānuyogamanuyuttā viharanti…

诸比丘！在这个比丘僧团中，有正安住于精勤修习‘喜无量心’的比丘。

诸比丘！像这样的比丘，也存在于这个比丘僧团中。

第四节 ❦ 舍无量心 [4]

upekkhābhāvanānuyogamanuyuttā viharanti…

诸比丘！在这个比丘僧团中，有正安住于精勤修习‘舍无量心’的比丘。

诸比丘！像这样的比丘，也存在于这个比丘僧团中。

第十章 ✩ 修不净观 [4]

asubhabhāvanānuyogamanuyuttā viharanti…

诸比丘！在这个比丘僧团中，有正安住于精勤修习‘不净观’的比丘。

诸比丘！像这样的比丘，也存在于这个比丘僧团中。

第十一章 ✩ 修无常想 [4]

aniccasaññābhāvanānuyogamanuyuttā viharanti –

诸比丘！在这个比丘僧团中，有正安住于精勤修习‘无常想’的比丘。

evarūpāpi, bhikkhave, santi bhikkhū imasmiṃ bhikkhusaṅghe.

诸比丘！像这样的比丘，也存在于这个比丘僧团中。

第十二章 ✩ 安那般那 [4]

Santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe ānāpānassatibhāvanānuyogamanuyuttā viharanti.

诸比丘！在这个比丘僧团中，有正安住于精勤修习‘入出息念’的比丘。

Ānāpānassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā.

诸比丘！入出息念，若加以修习、多多实践，便有大果报、大利益。

卍　　　　卍　　　　卍

第四品 ✫ 明与解脱 (MN 118, 147-148) [4~5]

第一章 ✩ 安那般那法门总说 [4]

Ānāpānassati, bhikkhave, bhāvitā bahulīkatā cattāro satipaṭṭhāne paripūreti.

➊ 诸比丘！入出息念，若加以修习、多多实践，能使四念住圆满成就。

Cattāro satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrenti.

➋ 四念住，若加以修习、多多实践，能使七菩提分圆满成就。

Satta bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiṃ paripūrenti.

➌ 七菩提分，若加以修习、多多实践，能使（漏尽）明与（慧）解脱圆满成就。

第二章 ✩ 安般法门，修四念住 [5]

﹝第五卷 ➲﹞ 148. “Kathaṃ bhāvitā ca, bhikkhave, ānāpānassati kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā?

再者，诸比丘！如何修习、如何多多实践入出息念，才能有大果报、大利益呢？

Idha, bhikkhave, bhikkhu

诸比丘！于此，比丘——

araññagato vā rukkhamūlagato vā suññāgāragato vā

去到森林中，或去到树下，或去到空闲处；

nisīdati pallaṅkaṃ ābhujitvā

盘腿而坐，结跏趺坐；

ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.

保持身体端正，将正念确立于面前。

第一节 ❦ 安般法门，修身念住 [5]

So satova assasati satova [sato (sī. syā. kaṃ. pī.)] passasati.

他只是保持正念地入息，保持正念地出息。

Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti,

⑴ 当长入息时，他清楚了知：‘我正长入息。’

dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti;

⑵ 当长出息时，他清楚了知：‘我正长出息。’

rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti,

⑶ 当短入息时，他清楚了知：‘我正短入息。’

rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti;

⑷ 当短出息时，他清楚了知：‘我正短出息。’

‘sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati,

⑸ 他这样学：‘我将体验全身而入息。’

‘sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati;

⑹ 他这样学：‘我将体验全身而出息。’

‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati,

⑺ 他这样学：‘我将平静身行而入息。’

‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati.

⑻ 他这样学：‘我将平静身行而出息。’

第二节 ❦ 安般法门，修受念住 [5]

“‘Pītipaṭisaṃvedī assasissāmī’ti sikkhati,

⑴ 他这样学：‘我将体验喜而入息。’

‘pītipaṭisaṃvedī passasissāmī’ti sikkhati;

⑵ 他这样学：‘我将体验喜而出息。’

‘sukhapaṭisaṃvedī assasissāmī’ti sikkhati,

⑶ 他这样学：‘我将体验乐而入息。’

‘sukhapaṭisaṃvedī passasissāmī’ti sikkhati;

⑷ 他这样学：‘我将体验乐而出息。’

‘cittasaṅkhārapaṭisaṃvedī assasissāmī’ti sikkhati,

⑸ 他这样学：‘我将体验心行而入息。’

‘cittasaṅkhārapaṭisaṃvedī passasissāmī’ti sikkhati;

⑹ 他这样学：‘我将体验心行而出息。’

‘passambhayaṃ cittasaṅkhāraṃ assasissāmī’ti sikkhati,

⑺ 他这样学：‘我将平静心行而入息。’

‘passambhayaṃ cittasaṅkhāraṃ passasissāmī’ti sikkhati.

⑻ 他这样学：‘我将平静心行而出息。’

第三节 ❦ 安般法门，修心念住 [5]

“‘Cittapaṭisaṃvedī assasissāmī’ti sikkhati,

⑴ 他这样学：‘我将体验心而入息。’

‘cittapaṭisaṃvedī passasissāmī’ti sikkhati;

⑵ 他这样学：‘我将体验心而出息。’

‘abhippamodayaṃ cittaṃ assasissāmī’ti sikkhati,

⑶ 他这样学：‘我将令心喜悦而入息。’

‘abhippamodayaṃ cittaṃ passasissāmī’ti sikkhati;

⑷ 他这样学：‘我将令心喜悦而出息。’

‘samādahaṃ cittaṃ assasissāmī’ti sikkhati,

⑸ 他这样学：‘我将令心专注（入定）而入息。’

‘samādahaṃ cittaṃ passasissāmī’ti sikkhati;

⑹ 他这样学：‘我将令心专注（入定）而出息。’

‘vimocayaṃ cittaṃ assasissāmī’ti sikkhati,

⑺ 他这样学：‘我将令心解脱而入息。’

‘vimocayaṃ cittaṃ passasissāmī’ti sikkhati.

⑻ 他这样学：‘我将令心解脱而出息。’

第四节 ❦ 安般法门，修法念住 [5]

“‘Aniccānupassī assasissāmī’ti sikkhati,

⑴ 他这样学：‘我将随观无常而入息。’

‘aniccānupassī passasissāmī’ti sikkhati;

⑵ 他这样学：‘我将随观无常而出息。’

‘virāgānupassī assasissāmī’ti sikkhati,

⑶ 他这样学：‘我将随观离贪（无欲）而入息。’

‘virāgānupassī passasissāmī’ti sikkhati;

⑷ 他这样学：‘我将随观离贪（无欲）而出息。’

‘nirodhānupassī assasissāmī’ti sikkhati,

⑸ 他这样学：‘我将随观寂灭而入息。’

‘nirodhānupassī passasissāmī’ti sikkhati;

⑹ 他这样学：‘我将随观寂灭而出息。’

‘paṭinissaggānupassī assasissāmī’ti sikkhati,

⑺ 他这样学：‘我将随观舍离而入息。’

‘paṭinissaggānupassī passasissāmī’ti sikkhati.

⑻ 他这样学：‘我将随观舍离而出息。’

Evaṃ bhāvitā kho, bhikkhave, ānāpānassati evaṃ bahulīkatā mahapphalā hoti mahānisaṃsā.

诸比丘！像这样修习、这样多多实践入出息念，便有大果报、大利益。

卍　　　　卍　　　　卍

第五品 ✫ 修习入出息念，圆满四念住 (MN 118, 149) [6]

﹝第六卷 ➲﹞ 149. “Kathaṃ bhāvitā ca, bhikkhave, ānāpānassati kathaṃ bahulīkatā cattāro satipaṭṭhāne paripūreti?

再者，诸比丘！如何修习、如何多多实践入出息念，才能使四念住圆满成就呢？

第一章 ✩ 修安般念，圆满念身 [6]

Yasmiṃ samaye, bhikkhave, bhikkhu

诸比丘！当比丘——

第一节 ❦ 身行寂静 [6]

dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti,

⑴ 当长入息时，清楚了知：‘我正长入息。’

dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti;

⑵ 当长出息时，清楚了知：‘我正长出息。’

rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti,

⑶ 当短入息时，清楚了知：‘我正短入息。’

rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti;

⑷ 当短出息时，清楚了知：‘我正短出息。’

‘sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati,

⑸ 这样学：‘我将体验全身而入息。’

‘sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati;

⑹ 这样学：‘我将体验全身而出息。’

‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati,

⑺ 这样学：‘我将平静身行而入息。’

‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati;

⑻ 这样学：‘我将平静身行而出息。’

kāye kāyānupassī, bhikkhave, tasmiṃ samaye bhikkhu

诸比丘！这时候，比丘就是在身体中持续观察身体；

viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

他保持热忱、正知、正念地安住，调伏世间的贪婪和忧恼！

第二节 ❦ 身即是息 [6]

Kāyesu kāyaññatarāhaṃ, bhikkhave, evaṃ vadāmi yadidaṃ – assāsapassāsā.

诸比丘！我说这入息和出息，是各种身体中的一种身体。

Tasmātiha, bhikkhave, kāye kāyānupassī tasmiṃ samaye bhikkhu

因此，诸比丘！这时候，比丘就是在身体中持续观察身体；

viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

他保持热忱、正知、正念地安住，调伏世间的贪婪和忧恼！

第二章 ✩ 修安般念，圆满念受 [6]

“Yasmiṃ samaye, bhikkhave, bhikkhu

诸比丘！当比丘——

第一节 ❦ 心行寂静 [6]

‘pītipaṭisaṃvedī assasissāmī’ti sikkhati,

⑴ 这样学：‘我将体验喜而入息。’

‘pītipaṭisaṃvedī passasissāmī’ti sikkhati;

⑵ 这样学：‘我将体验喜而出息。’

‘sukhapaṭisaṃvedī assasissāmī’ti sikkhati,

⑶ 这样学：‘我将体验乐而入息。’

‘sukhapaṭisaṃvedī passasissāmī’ti sikkhati;

⑷ 这样学：‘我将体验乐而出息。’

‘cittasaṅkhārapaṭisaṃvedī assasissāmī’ti sikkhati,

⑸ 这样学：‘我将体验心行而入息。’

‘cittasaṅkhārapaṭisaṃvedī passasissāmī’ti sikkhati;

⑹ 这样学：‘我将体验心行而出息。’

‘passambhayaṃ cittasaṅkhāraṃ assasissāmī’ti sikkhati,

⑺ 这样学：‘我将平静心行而入息。’

‘passambhayaṃ cittasaṅkhāraṃ passasissāmī’ti sikkhati;

⑻ 这样学：‘我将平静心行而出息。’

vedanāsu vedanānupassī, bhikkhave, tasmiṃ samaye bhikkhu

诸比丘！这时候，比丘就是在感受中持续观察感受；

viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

他保持热忱、正知、正念地安住，调伏世间的贪婪和忧恼！

第二节 ❦ 受即注意 [6]

Vedanāsu vedanāññatarāhaṃ, bhikkhave, evaṃ vadāmi yadidaṃ – assāsapassāsānaṃ sādhukaṃ manasikāraṃ.

诸比丘！我说这对于入息出息的善巧作意（仔细注意），是各种感受中的一种感受。

Tasmātiha, bhikkhave, vedanāsu vedanānupassī tasmiṃ samaye bhikkhu

因此，诸比丘！这时候，比丘就是在感受中持续观察感受；

viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

他保持热忱、正知、正念地安住，调伏世间的贪婪和忧恼！

第三章 ✩ 修安般念，圆满念心 [6]

“Yasmiṃ samaye, bhikkhave, bhikkhu

诸比丘！当比丘——

第一节 ❦ 心善解脱 [6]

‘cittapaṭisaṃvedī assasissāmī’ti sikkhati,

⑴ 这样学：‘我将体验心而入息。’

‘cittapaṭisaṃvedī passasissāmī’ti sikkhati;

⑵ 这样学：‘我将体验心而出息。’

‘abhippamodayaṃ cittaṃ assasissāmī’ti sikkhati,

⑶ 这样学：‘我将令心喜悦而入息。’

‘abhippamodayaṃ cittaṃ passasissāmī’ti sikkhati;

⑷ 这样学：‘我将令心喜悦而出息。’

‘samādahaṃ cittaṃ assasissāmī’ti sikkhati,

⑸ 这样学：‘我将令心专注（入定）而入息。’

‘samādahaṃ cittaṃ passasissāmī’ti sikkhati;

⑹ 这样学：‘我将令心专注（入定）而出息。’

‘vimocayaṃ cittaṃ assasissāmī’ti sikkhati,

⑺ 这样学：‘我将令心解脱而入息。’

‘vimocayaṃ cittaṃ passasissāmī’ti sikkhati;

⑻ 这样学：‘我将令心解脱而出息。’

citte cittānupassī, bhikkhave, tasmiṃ samaye bhikkhu

诸比丘！这时候，比丘就是在心中持续观察心；

viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

他保持热忱、正知、正念地安住，调伏世间的贪婪和忧恼！

第二节 ❦ 心即念知 [6]

Nāhaṃ, bhikkhave, muṭṭhassatissa asampajānassa ānāpānassatiṃ vadāmi.

诸比丘！我并不说，失念、不正知的人能修入出息念。

Tasmātiha, bhikkhave, citte cittānupassī tasmiṃ samaye bhikkhu

因此，诸比丘！这时候，比丘就是在心中持续观察心；

viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

他保持热忱、正知、正念地安住，调伏世间的贪婪和忧恼！

第四章 ✩ 修安般念，圆满念法 [6]

“Yasmiṃ samaye, bhikkhave, bhikkhu

诸比丘！当比丘——

第一节 ❦ 慧善解脱 [6]

‘aniccānupassī assasissāmī’ti sikkhati,

⑴ 这样学：‘我将随观无常而入息。’

‘aniccānupassī passasissāmī’ti sikkhati;

⑵ 这样学：‘我将随观无常而出息。’

‘virāgānupassī assasissāmī’ti sikkhati,

⑶ 这样学：‘我将随观离贪（无欲）而入息。’

‘virāgānupassī passasissāmī’ti sikkhati;

⑷ 这样学：‘我将随观离贪（无欲）而出息。’

‘nirodhānupassī assasissāmī’ti sikkhati,

⑸ 这样学：‘我将随观寂灭而入息。’

‘nirodhānupassī passasissāmī’ti sikkhati;

⑹ 这样学：‘我将随观寂灭而出息。’

‘paṭinissaggānupassī assasissāmī’ti sikkhati,

⑺ 这样学：‘我将随观舍离而入息。’

‘paṭinissaggānupassī passasissāmī’ti sikkhati;

⑻ 这样学：‘我将随观舍离而出息。’

dhammesu dhammānupassī, bhikkhave, tasmiṃ samaye bhikkhu

诸比丘！这时候，比丘就是在诸法中持续观察诸法；

viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

他保持热忱、正知、正念地安住，调伏世间的贪婪和忧恼！

第二节 ❦ 法即离贪 [6]

So yaṃ taṃ abhijjhādomanassānaṃ pahānaṃ taṃ paññāya disvā sādhukaṃ ajjhupekkhitā hoti.

他以智慧见到那贪婪和忧恼的断除后，便能善巧地保持舍心（平等观照）。

Tasmātiha, bhikkhave, dhammesu dhammānupassī tasmiṃ samaye bhikkhu

因此，诸比丘！这时候，比丘就是在诸法中持续观察诸法；

viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

他保持热忱、正知、正念地安住，调伏世间的贪婪和忧恼！

“Evaṃ bhāvitā kho, bhikkhave, ānāpānassati evaṃ bahulīkatā cattāro satipaṭṭhāne paripūreti.

诸比丘！像这样修习、这样多多实践入出息念，就能使四念住圆满成就。

卍　　　　卍　　　　卍

第六品 ✫ 修习四念住，圆满七菩提分 (MN 118, 150-151) [7~8]

﹝第七卷 ➲﹞ 150. “Kathaṃ bhāvitā ca, bhikkhave, cattāro satipaṭṭhānā kathaṃ bahulīkatā satta bojjhaṅge paripūrenti?

再者，诸比丘！如何修习、如何多多实践四念住，才能使七菩提分圆满成就呢？

第一章 ✩ 修习身念住，圆满七菩提分 [7]

第一节 ❦ 修身念住，圆满遍念 [7]

Yasmiṃ samaye, bhikkhave, bhikkhu kāye kāyānupassī

诸比丘！当比丘在身体中持续观察身体，

viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ,

保持热忱、正知、正念地安住，调伏世间的贪婪和忧恼时，

upaṭṭhitāssa tasmiṃ samaye sati hoti asammuṭṭhā [appammuṭṭhā (syā. kaṃ.)].

这时候他的念便得以确立而不忘失。

Yasmiṃ samaye, bhikkhave,

诸比丘！当

bhikkhuno upaṭṭhitā sati hoti asammuṭṭhā,

比丘的念得以确立而不忘失时：

satisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti.

⑴ 这时候，比丘的念觉支（遍念菩提分）就已开始修习；

Satisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,

⑵ 这时候，比丘就在培育念觉支；

satisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

⑶ 这时候，比丘的念觉支就趋向培育圆满。

第二节 ❦ 修身念住，圆满择法 [7]

“So tathāsato viharanto

他这样保持正念安住时——

taṃ dhammaṃ paññāya pavicinati pavicayati [pavicarati (sī. syā. kaṃ. pī.)] parivīmaṃsaṃ āpajjati.

便以智慧辨别、审察、详细考察那法（所缘）。

Yasmiṃ samaye, bhikkhave, bhikkhu

诸比丘！当比丘

tathāsato viharanto

这样保持正念安住，

taṃ dhammaṃ paññāya pavicinati pavicayati parivīmaṃsaṃ āpajjati,

以智慧辨别、审察、详细考察那法时：

dhammavicayasambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,

⑴ 这时候，比丘的择法觉支（遍择法菩提分）就已开始修习；

dhammavicayasambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,

⑵ 这时候，比丘就在培育择法觉支；

dhammavicayasambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

⑶ 这时候，比丘的择法觉支就趋向培育圆满。

第三节 ❦ 修身念住，圆满精进 [7]

“Tassa taṃ dhammaṃ paññāya pavicinato pavicayato parivīmaṃsaṃ āpajjato

当他以智慧辨别、审察、详细考察那法时——

āraddhaṃ hoti vīriyaṃ asallīnaṃ.

他的精进（勤奋）就已发起而不懈怠。

Yasmiṃ samaye, bhikkhave,

诸比丘！当

bhikkhuno taṃ dhammaṃ paññāya pavicinato pavicayato parivīmaṃsaṃ āpajjato

比丘以智慧辨别、审察、详细考察那法，

āraddhaṃ hoti vīriyaṃ asallīnaṃ,

精进已发起而不懈怠时：

vīriyasambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,

⑴ 这时候，比丘的精进觉支（遍精进菩提分）就已开始修习；

vīriyasambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,

⑵ 这时候，比丘就在培育精进觉支；

vīriyasambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

⑶ 这时候，比丘的精进觉支就趋向培育圆满。

第四节 ❦ 修身念住，圆满遍喜 [7]

“Āraddhavīriyassa uppajjati pīti nirāmisā.

精进已发起的人，会生起非世俗的喜悦。

Yasmiṃ samaye, bhikkhave,

诸比丘！当

bhikkhuno āraddhavīriyassa uppajjati pīti nirāmisā,

精进已发起的比丘，生起非世俗的喜悦时：

pītisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,

⑴ 这时候，比丘的喜觉支（遍喜菩提分）就已开始修习；

pītisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,

⑵ 这时候，比丘就在培育喜觉支；

pītisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

⑶ 这时候，比丘的喜觉支就趋向培育圆满。

第五节 ❦ 修身念住，圆满轻安 [7]

“Pītimanassa kāyopi passambhati, cittampi passambhati.

心喜悦的人，身也得以轻安，心也得以轻安。

Yasmiṃ samaye, bhikkhave,

诸比丘！当

bhikkhuno pītimanassa kāyopi passambhati, cittampi passambhati,

心喜悦的比丘，身也轻安、心也轻安时：

passaddhisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,

⑴ 这时候，比丘的轻安觉支（遍轻安菩提分）就已开始修习；

passaddhisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,

⑵ 这时候，比丘就在培育轻安觉支；

passaddhisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

⑶ 这时候，比丘的轻安觉支就趋向培育圆满。

第六节 ❦ 修身念住，圆满遍定 [7]

“Passaddhakāyassa sukhino cittaṃ samādhiyati.

身体已轻安而有乐受的人，心就得以专注（入定）。

Yasmiṃ samaye, bhikkhave,

诸比丘！当

bhikkhuno passaddhakāyassa sukhino cittaṃ samādhiyati,

身体已轻安而有乐受的比丘，心得以专注（入定）时：

samādhisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,

⑴ 这时候，比丘的定觉支（遍定菩提分）就已开始修习；

samādhisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,

⑵ 这时候，比丘就在培育定觉支；

samādhisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

⑶ 这时候，比丘的定觉支就趋向培育圆满。

第七节 ❦ 修身念住，圆满遍舍 [7]

“So tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti.

他对于那这样专注（入定）的心，善巧地保持舍心（平等观照）。

Yasmiṃ samaye, bhikkhave, bhikkhu

诸比丘！当比丘

tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti,

对于那这样专注（入定）的心，善巧地保持舍心时：

upekkhāsambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,

⑴ 这时候，比丘的舍觉支（遍舍菩提分）就已开始修习；

upekkhāsambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,

⑵ 这时候，比丘就在培育舍觉支；

upekkhāsambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

⑶ 这时候，比丘的舍觉支就趋向培育圆满。

第二章 ✩ 修习受念住，圆满七菩提分 [8]

第一节 ❦ 修受念住，圆满遍念 [8]

﹝第八卷 ➲﹞ 151. “Yasmiṃ samaye, bhikkhave, bhikkhu vedanāsu vedanānupassī

诸比丘！当比丘在感受中持续观察感受，

viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ,

保持热忱、正知、正念地安住，调伏世间的贪婪和忧恼时，

upaṭṭhitāssa tasmiṃ samaye sati hoti asammuṭṭhā.

这时候他的念便得以确立而不忘失。

Yasmiṃ samaye, bhikkhave,

诸比丘！当

bhikkhuno upaṭṭhitā sati hoti asammuṭṭhā,

比丘的念得以确立而不忘失时：

satisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti.

⑴ 这时候，比丘的念觉支（遍念菩提分）就已开始修习；

Satisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,

⑵ 这时候，比丘就在培育念觉支；

satisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

⑶ 这时候，比丘的念觉支就趋向培育圆满。

第二节 ❦ 修受念住，圆满择法 [8]

“So tathāsato viharanto

他这样保持正念安住时——

taṃ dhammaṃ paññāya pavicinati pavicayati parivīmaṃsaṃ āpajjati.

便以智慧辨别、审察、详细考察那法（所缘）。

Yasmiṃ samaye, bhikkhave, bhikkhu

诸比丘！当比丘

tathāsato viharanto

这样保持正念安住，

taṃ dhammaṃ paññāya pavicinati pavicayati parivīmaṃsaṃ āpajjati,

以智慧辨别、审察、详细考察那法时：

dhammavicayasambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,

⑴ 这时候，比丘的择法觉支（遍择法菩提分）就已开始修习；

dhammavicayasambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,

⑵ 这时候，比丘就在培育择法觉支；

dhammavicayasambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

⑶ 这时候，比丘的择法觉支就趋向培育圆满。

第三节 ❦ 修受念住，圆满精进 [8]

“Tassa taṃ dhammaṃ paññāya pavicinato pavicayato parivīmaṃsaṃ āpajjato

当他以智慧辨别、审察、详细考察那法时——

āraddhaṃ hoti vīriyaṃ asallīnaṃ.

他的精进（勤奋）就已发起而不懈怠。

Yasmiṃ samaye, bhikkhave,

诸比丘！当

bhikkhuno taṃ dhammaṃ paññāya pavicinato pavicayato parivīmaṃsaṃ āpajjato

比丘以智慧辨别、审察、详细考察那法，

āraddhaṃ hoti vīriyaṃ asallīnaṃ,

精进已发起而不懈怠时：

vīriyasambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,

⑴ 这时候，比丘的精进觉支（遍精进菩提分）就已开始修习；

vīriyasambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,

⑵ 这时候，比丘就在培育精进觉支；

vīriyasambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

⑶ 这时候，比丘的精进觉支就趋向培育圆满。

第四节 ❦ 修受念住，圆满遍喜 [8]

“Āraddhavīriyassa uppajjati pīti nirāmisā.

精进已发起的人，会生起非世俗的喜悦。

Yasmiṃ samaye, bhikkhave,

诸比丘！当

bhikkhuno āraddhavīriyassa uppajjati pīti nirāmisā,

精进已发起的比丘，生起非世俗的喜悦时：

pītisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,

⑴ 这时候，比丘的喜觉支（遍喜菩提分）就已开始修习；

pītisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,

⑵ 这时候，比丘就在培育喜觉支；

pītisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

⑶ 这时候，比丘的喜觉支就趋向培育圆满。

第五节 ❦ 修受念住，圆满轻安 [8]

“Pītimanassa kāyopi passambhati, cittampi passambhati.

心喜悦的人，身也得以轻安，心也得以轻安。

Yasmiṃ samaye, bhikkhave,

诸比丘！当

bhikkhuno pītimanassa kāyopi passambhati, cittampi passambhati,

心喜悦的比丘，身也轻安、心也轻安时：

passaddhisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,

⑴ 这时候，比丘的轻安觉支（遍轻安菩提分）就已开始修习；

passaddhisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,

⑵ 这时候，比丘就在培育轻安觉支；

passaddhisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

⑶ 这时候，比丘的轻安觉支就趋向培育圆满。

第六节 ❦ 修受念住，圆满遍定 [8]

“Passaddhakāyassa sukhino cittaṃ samādhiyati.

身体已轻安而有乐受的人，心就得以专注（入定）。

Yasmiṃ samaye, bhikkhave,

诸比丘！当

bhikkhuno passaddhakāyassa sukhino cittaṃ samādhiyati,

身体已轻安而有乐受的比丘，心得以专注（入定）时：

samādhisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,

⑴ 这时候，比丘的定觉支（遍定菩提分）就已开始修习；

samādhisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,

⑵ 这时候，比丘就在培育定觉支；

samādhisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

⑶ 这时候，比丘的定觉支就趋向培育圆满。

第七节 ❦ 修受念住，圆满遍舍 [8]

“So tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti.

他对于那这样专注（入定）的心，善巧地保持舍心（平等观照）。

Yasmiṃ samaye, bhikkhave, bhikkhu

诸比丘！当比丘

tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti,

对于那这样专注（入定）的心，善巧地保持舍心时：

upekkhāsambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,

⑴ 这时候，比丘的舍觉支（遍舍菩提分）就已开始修习；

upekkhāsambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,

⑵ 这时候，比丘就在培育舍觉支；

upekkhāsambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

⑶ 这时候，比丘的舍觉支就趋向培育圆满。

第三章 ✩ 修习心念住，圆满七菩提分 [8]

第一节 ❦ 修心念住，圆满遍念 [8]

Yasmiṃ samaye, bhikkhave, bhikkhu citte cittānupassī

诸比丘！当比丘在心中持续观察心，

viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ,

保持热忱、正知、正念地安住，调伏世间的贪婪和忧恼时，

upaṭṭhitāssa tasmiṃ samaye sati hoti asammuṭṭhā.

这时候他的念便得以确立而不忘失。

Yasmiṃ samaye, bhikkhave,

诸比丘！当

bhikkhuno upaṭṭhitā sati hoti asammuṭṭhā,

比丘的念得以确立而不忘失时：

satisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti.

⑴ 这时候，比丘的念觉支（遍念菩提分）就已开始修习；

Satisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,

⑵ 这时候，比丘就在培育念觉支；

satisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

⑶ 这时候，比丘的念觉支就趋向培育圆满。

第二节 ❦ 修心念住，圆满择法 [8]

“So tathāsato viharanto

他这样保持正念安住时——

taṃ dhammaṃ paññāya pavicinati pavicayati parivīmaṃsaṃ āpajjati.

便以智慧辨别、审察、详细考察那法（所缘）。

Yasmiṃ samaye, bhikkhave, bhikkhu

诸比丘！当比丘

tathāsato viharanto

这样保持正念安住，

taṃ dhammaṃ paññāya pavicinati pavicayati parivīmaṃsaṃ āpajjati,

以智慧辨别、审察、详细考察那法时：

dhammavicayasambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,

⑴ 这时候，比丘的择法觉支（遍择法菩提分）就已开始修习；

dhammavicayasambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,

⑵ 这时候，比丘就在培育择法觉支；

dhammavicayasambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

⑶ 这时候，比丘的择法觉支就趋向培育圆满。

第三节 ❦ 修心念住，圆满精进 [8]

“Tassa taṃ dhammaṃ paññāya pavicinato pavicayato parivīmaṃsaṃ āpajjato

当他以智慧辨别、审察、详细考察那法时——

āraddhaṃ hoti vīriyaṃ asallīnaṃ.

他的精进（勤奋）就已发起而不懈怠。

Yasmiṃ samaye, bhikkhave,

诸比丘！当

bhikkhuno taṃ dhammaṃ paññāya pavicinato pavicayato parivīmaṃsaṃ āpajjato

比丘以智慧辨别、审察、详细考察那法，

āraddhaṃ hoti vīriyaṃ asallīnaṃ,

精进已发起而不懈怠时：

vīriyasambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,

⑴ 这时候，比丘的精进觉支（遍精进菩提分）就已开始修习；

vīriyasambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,

⑵ 这时候，比丘就在培育精进觉支；

vīriyasambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

⑶ 这时候，比丘的精进觉支就趋向培育圆满。

第四节 ❦ 修心念住，圆满遍喜 [8]

“Āraddhavīriyassa uppajjati pīti nirāmisā.

精进已发起的人，会生起非世俗的喜悦。

Yasmiṃ samaye, bhikkhave,

诸比丘！当

bhikkhuno āraddhavīriyassa uppajjati pīti nirāmisā,

精进已发起的比丘，生起非世俗的喜悦时：

pītisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,

⑴ 这时候，比丘的喜觉支（遍喜菩提分）就已开始修习；

pītisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,

⑵ 这时候，比丘就在培育喜觉支；

pītisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

⑶ 这时候，比丘的喜觉支就趋向培育圆满。

第五节 ❦ 修心念住，圆满轻安 [8]

“Pītimanassa kāyopi passambhati, cittampi passambhati.

心喜悦的人，身也得以轻安，心也得以轻安。

Yasmiṃ samaye, bhikkhave,

诸比丘！当

bhikkhuno pītimanassa kāyopi passambhati, cittampi passambhati,

心喜悦的比丘，身也轻安、心也轻安时：

passaddhisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,

⑴ 这时候，比丘的轻安觉支（遍轻安菩提分）就已开始修习；

passaddhisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,

⑵ 这时候，比丘就在培育轻安觉支；

passaddhisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

⑶ 这时候，比丘的轻安觉支就趋向培育圆满。

第六节 ❦ 修心念住，圆满遍定 [8]

“Passaddhakāyassa sukhino cittaṃ samādhiyati.

身体已轻安而有乐受的人，心就得以专注（入定）。

Yasmiṃ samaye, bhikkhave,

诸比丘！当

bhikkhuno passaddhakāyassa sukhino cittaṃ samādhiyati,

身体已轻安而有乐受的比丘，心得以专注（入定）时：

samādhisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,

⑴ 这时候，比丘的定觉支（遍定菩提分）就已开始修习；

samādhisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,

⑵ 这时候，比丘就在培育定觉支；

samādhisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

⑶ 这时候，比丘的定觉支就趋向培育圆满。

第七节 ❦ 修心念住，圆满遍舍 [8]

“So tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti.

他对于那这样专注（入定）的心，善巧地保持舍心（平等观照）。

Yasmiṃ samaye, bhikkhave, bhikkhu

诸比丘！当比丘

tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti,

对于那这样专注（入定）的心，善巧地保持舍心时：

upekkhāsambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,

⑴ 这时候，比丘的舍觉支（遍舍菩提分）就已开始修习；

upekkhāsambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,

⑵ 这时候，比丘就在培育舍觉支；

upekkhāsambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

⑶ 这时候，比丘的舍觉支就趋向培育圆满。

第四章 ✩ 修习法念住，圆满七菩提分 [8]

第一节 ❦ 修法念住，圆满遍念 [8]

Yasmiṃ samaye, bhikkhave, bhikkhu dhammesu dhammānupassī

诸比丘！当比丘在诸法中持续观察诸法，

viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ,

保持热忱、正知、正念地安住，调伏世间的贪婪和忧恼时，

upaṭṭhitāssa tasmiṃ samaye sati hoti asammuṭṭhā.

这时候他的念便得以确立而不忘失。

Yasmiṃ samaye, bhikkhave,

诸比丘！当

bhikkhuno upaṭṭhitā sati hoti asammuṭṭhā,

比丘的念得以确立而不忘失时：

satisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,

⑴ 这时候，比丘的念觉支（遍念菩提分）就已开始修习；

satisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,

⑵ 这时候，比丘就在培育念觉支；

satisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

⑶ 这时候，比丘的念觉支就趋向培育圆满。

第二节 ❦ 修法念住，圆满择法 [8]

“So tathāsato viharanto

他这样保持正念安住时——

taṃ dhammaṃ paññāya pavicinati pavicayati parivīmaṃsaṃ āpajjati.

便以智慧辨别、审察、详细考察那法（所缘）。

Yasmiṃ samaye, bhikkhave, bhikkhu

诸比丘！当比丘

tathāsato viharanto

这样保持正念安住，

taṃ dhammaṃ paññāya pavicinati pavicayati parivīmaṃsaṃ āpajjati,

以智慧辨别、审察、详细考察那法时：

dhammavicayasambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,

⑴ 这时候，比丘的择法觉支（遍择法菩提分）就已开始修习；

dhammavicayasambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,

⑵ 这时候，比丘就在培育择法觉支；

dhammavicayasambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

⑶ 这时候，比丘的择法觉支就趋向培育圆满。

第三节 ❦ 修法念住，圆满精进 [8]

“Tassa taṃ dhammaṃ paññāya pavicinato pavicayato parivīmaṃsaṃ āpajjato

当他以智慧辨别、审察、详细考察那法时——

āraddhaṃ hoti vīriyaṃ asallīnaṃ.

他的精进（勤奋）就已发起而不懈怠。

Yasmiṃ samaye, bhikkhave,

诸比丘！当

bhikkhuno taṃ dhammaṃ paññāya pavicinato pavicayato parivīmaṃsaṃ āpajjato

比丘以智慧辨别、审察、详细考察那法，

āraddhaṃ hoti vīriyaṃ asallīnaṃ,

精进已发起而不懈怠时：

vīriyasambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,

⑴ 这时候，比丘的精进觉支（遍精进菩提分）就已开始修习；

vīriyasambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,

⑵ 这时候，比丘就在培育精进觉支；

vīriyasambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

⑶ 这时候，比丘的精进觉支就趋向培育圆满。

第四节 ❦ 修法念住，圆满遍喜 [8]

“Āraddhavīriyassa uppajjati pīti nirāmisā.

精进已发起的人，会生起非世俗的喜悦。

Yasmiṃ samaye, bhikkhave,

诸比丘！当

bhikkhuno āraddhavīriyassa uppajjati pīti nirāmisā,

精进已发起的比丘，生起非世俗的喜悦时：

pītisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,

⑴ 这时候，比丘的喜觉支（遍喜菩提分）就已开始修习；

pītisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,

⑵ 这时候，比丘就在培育喜觉支；

pītisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

⑶ 这时候，比丘的喜觉支就趋向培育圆满。

第五节 ❦ 修法念住，圆满轻安 [8]

“Pītimanassa kāyopi passambhati, cittampi passambhati.

心喜悦的人，身也得以轻安，心也得以轻安。

Yasmiṃ samaye, bhikkhave,

诸比丘！当

bhikkhuno pītimanassa kāyopi passambhati, cittampi passambhati,

心喜悦的比丘，身也轻安、心也轻安时：

passaddhisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,

⑴ 这时候，比丘的轻安觉支（遍轻安菩提分）就已开始修习；

passaddhisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,

⑵ 这时候，比丘就在培育轻安觉支；

passaddhisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

⑶ 这时候，比丘的轻安觉支就趋向培育圆满。

第六节 ❦ 修法念住，圆满遍定 [8]

“Passaddhakāyassa sukhino cittaṃ samādhiyati.

身体已轻安而有乐受的人，心就得以专注（入定）。

Yasmiṃ samaye, bhikkhave,

诸比丘！当

bhikkhuno passaddhakāyassa sukhino cittaṃ samādhiyati,

身体已轻安而有乐受的比丘，心得以专注（入定）时：

samādhisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,

⑴ 这时候，比丘的定觉支（遍定菩提分）就已开始修习；

samādhisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,

⑵ 这时候，比丘就在培育定觉支；

samādhisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

⑶ 这时候，比丘的定觉支就趋向培育圆满。

第七节 ❦ 修法念住，圆满遍舍 [8]

“So tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti.

他对于那这样专注（入定）的心，善巧地保持舍心（平等观照）。

Yasmiṃ samaye, bhikkhave, bhikkhu

诸比丘！当比丘

tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti,

对于那这样专注（入定）的心，善巧地保持舍心时：

upekkhāsambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,

⑴ 这时候，比丘的舍觉支（遍舍菩提分）就已开始修习；

upekkhāsambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,

⑵ 这时候，比丘就在培育舍觉支；

upekkhāsambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

⑶ 这时候，比丘的舍觉支就趋向培育圆满。

Evaṃ bhāvitā kho, bhikkhave, cattāro satipaṭṭhānā evaṃ bahulīkatā satta sambojjhaṅge paripūrenti.

诸比丘！像这样修习、这样多多实践四念住，就能使七菩提分圆满成就。

第七品 ✫ 修习七菩提分，圆满明与解脱 (MN 118, 152) [9]

﹝第九卷 ➲﹞ 152. “Kathaṃ bhāvitā ca, bhikkhave, satta bojjhaṅgā kathaṃ bahulīkatā vijjāvimuttiṃ paripūrenti?

再者，诸比丘！如何修习、如何多多实践七菩提分，才能使明与解脱圆满成就呢？

第一章 ✩ 修遍念觉，圆明明德 [9]

Idha, bhikkhave, bhikkhu

诸比丘！于此，比丘——

satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.

培育念觉支（遍念菩提分），此觉支依止于远离、依止于离贪、依止于寂灭，导向于舍离。

第二章 ✩ 修择法觉，圆明明德 [9]

Dhammavicayasambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.

培育择法觉支（遍择法菩提分），此觉支依止于远离、依止于离贪、依止于寂灭，导向于舍离。

第三章 ✩ 修精进觉，圆明明德 [9]

vīriyasambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.

培育精进觉支（遍精进菩提分），此觉支依止于远离、依止于离贪、依止于寂灭，导向于舍离。

第四章 ✩ 修遍喜觉，圆明明德 [9]

pītisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.

培育喜觉支（遍喜菩提分），此觉支依止于远离、依止于离贪、依止于寂灭，导向于舍离。

第五章 ✩ 修轻安觉，圆明明德 [9]

passaddhisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.

培育轻安觉支（遍轻安菩提分），此觉支依止于远离、依止于离贪、依止于寂灭，导向于舍离。

第六章 ✩ 修遍定觉，圆明明德 [9]

samādhisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.

培育定觉支（遍定菩提分），此觉支依止于远离、依止于离贪、依止于寂灭，导向于舍离。

第七章 ✩ 修遍舍觉，圆明明德 [9]

upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.

培育舍觉支（遍舍菩提分），此觉支依止于远离、依止于离贪、依止于寂灭，导向于舍离。

Evaṃ bhāvitā kho, bhikkhave, satta bojjhaṅgā evaṃ bahulīkatā vijjāvimuttiṃ paripūrentī”ti.

诸比丘！像这样修习、这样多多实践七菩提分，就能使明与解脱圆满成就。”

卍　　　　卍　　　　卍

第八品 ✫ 结语 (MN 118, 152) [9]

Idamavoca bhagavā.

世尊说了这番话。

Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

那些比丘们听了世尊所说的话，心满意足，非常欢喜。

Ānāpānassatisuttaṃ niṭṭhitaṃ aṭṭhamaṃ.

入出息念经 – 不断品第八经 终

～《中部经典‧不断品‧Ānāpānassatisutta 入出息念经》(MN 118, 144-152)

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《3》Uparipaṇṇāsapāḷi 后分五十二经篇 (MN 101-152, 1-463)/2. Anupadavagga 不断品 (MN 111-120, 93-175)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.9 Kāyagatāsatisutta 身行念经 (MN 119, 153-159)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Kāyagatāsatisuttaṃ

153. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho sambahulānaṃ bhikkhūnaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ upaṭṭhānasālāyaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – “acchariyaṃ, āvuso, abbhutaṃ, āvuso! Yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena kāyagatāsati [kāyagatā sati (syā. kaṃ. pī.)] bhāvitā bahulīkatā mahapphalā vuttā mahānisaṃsā”ti. Ayañca hidaṃ tesaṃ bhikkhūnaṃ antarākathā vippakatā hoti, atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi – “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti? “Idha, bhante, amhākaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ upaṭṭhānasālāyaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – ‘acchariyaṃ, āvuso, abbhutaṃ, āvuso! Yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena kāyagatāsati bhāvitā bahulīkatā mahapphalā vuttā mahānisaṃsā’ti. Ayaṃ kho no, bhante, antarākathā vippakatā, atha bhagavā anuppatto”ti.

154. “Kathaṃ bhāvitā ca, bhikkhave, kāyagatāsati kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati satova passasati; dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti; rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti; ‘sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati; ‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati. Tassa evaṃ appamattassa ātāpino pahitattassa viharato ye gehasitā [gehassitā (ṭīkā)] sarasaṅkappā te pahīyanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti [ekodī hoti (sī.), ekodibhoti (syā. kaṃ.)] samādhiyati. Evaṃ, bhikkhave, bhikkhu kāyagatāsatiṃ [kāyagataṃ satiṃ (syā. kaṃ. pī.)] bhāveti.

“Puna caparaṃ, bhikkhave, bhikkhu gacchanto vā ‘gacchāmī’ti pajānāti, ṭhito vā ‘ṭhitomhī’ti pajānāti, nisinno vā ‘nisinnomhī’ti pajānāti, sayāno vā ‘sayānomhī’ti pajānāti. Yathā yathā vā panassa kāyo paṇihito hoti, tathā tathā naṃ pajānāti. Tassa evaṃ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

“Puna caparaṃ, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. Tassa evaṃ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

“Puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati – ‘atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ nhāru [nahāru (sī. syā. kaṃ. pī.)] aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttan’ti.

“Seyyathāpi, bhikkhave, ubhatomukhā putoḷi [mūtoḷī (sī. syā. kaṃ. pī.)] pūrā nānāvihitassa dhaññassa, seyyathidaṃ – sālīnaṃ vīhīnaṃ muggānaṃ māsānaṃ tilānaṃ taṇḍulānaṃ, tamenaṃ cakkhumā puriso muñcitvā paccavekkheyya – ‘ime sālī ime vīhī ime muggā ime māsā ime tilā ime taṇḍulā’ti; evameva kho, bhikkhave, bhikkhu imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati – ‘atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttan’ti. Tassa evaṃ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

“Puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati – ‘atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.

“Seyyathāpi, bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā catumahāpathe [cātummahāpathe (sī. syā. kaṃ. pī.)] bilaso vibhajitvā [paṭivibhajitvā (sī. syā. kaṃ. pī.)] nisinno assa; evameva kho, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati – ‘atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti. Tassa evaṃ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

“Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya [sīvathikāya (sī. syā. kaṃ. pī.)] chaḍḍitaṃ ekāhamataṃ vā dvīhamataṃ vā tīhamataṃ vā uddhumātakaṃ vinīlakaṃ vipubbakajātaṃ. So imameva kāyaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti [etaṃ anatītoti (sī.)]. Tassa evaṃ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhiyati. Evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

“Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ kākehi vā khajjamānaṃ kulalehi vā khajjamānaṃ gijjhehi vā khajjamānaṃ kaṅkehi vā khajjamānaṃ sunakhehi vā khajjamānaṃ byagghehi vā khajjamānaṃ dīpīhi vā khajjamānaṃ siṅgālehi vā [gijjhehi vā khajjamānaṃ suvānehi vā khajjamānaṃ sigālehi vā (sī. syā. kaṃ. pī.)] khajjamānaṃ vividhehi vā pāṇakajātehi khajjamānaṃ. So imameva kāyaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti. Tassa evaṃ appamattassa…pe… evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

“Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikasaṅkhalikaṃ samaṃsalohitaṃ nhārusambandhaṃ…pe… aṭṭhikasaṅkhalikaṃ nimmaṃsalohitamakkhitaṃ nhārusambandhaṃ…pe… aṭṭhikasaṅkhalikaṃ apagatamaṃsalohitaṃ nhārusambandhaṃ…pe… aṭṭhikāni apagatasambandhāni [apagatanahārūsambandhāni (syā. kaṃ.)] disāvidisāvikkhittāni [disāvidisāsu vikkhitāni (sī. pī.)] aññena hatthaṭṭhikaṃ aññena pādaṭṭhikaṃ aññena gopphakaṭṭhikaṃ [aññena gopphakaṭṭhikanti idaṃ sī. syā. kaṃ. pī. potthakesu natthi] aññena jaṅghaṭṭhikaṃ aññena ūruṭṭhikaṃ aññena kaṭiṭṭhikaṃ [aññena kaṭaṭṭhikaṃ aññena piṭṭhikaṇḍakaṃ aññena sīsakaṭāhaṃ (sī. syā. kaṃ. pī.)] aññena phāsukaṭṭhikaṃ aññena piṭṭhiṭṭhikaṃ aññena khandhaṭṭhikaṃ aññena gīvaṭṭhikaṃ aññena hanukaṭṭhikaṃ aññena dantaṭṭhikaṃ aññena sīsakaṭāhaṃ [aññena kaṭaṭṭhikaṃ aññena piṭṭhikaṇḍakaṃ aññena sīsakaṭāhaṃ (sī. syā. kaṃ. pī.)]. So imameva kāyaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti. Tassa evaṃ appamattassa…pe… evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

“Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ – aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni [saṅkhavaṇṇūpanibhāni (sī. syā. kaṃ. pī.)] …pe… aṭṭhikāni puñjakitāni terovassikāni…pe… aṭṭhikāni pūtīni cuṇṇakajātāni. So imameva kāyaṃ upasaṃharati – ‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti. Tassa evaṃ appamattassa…pe… evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

155. “Puna caparaṃ, bhikkhave, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. Seyyathāpi, bhikkhave, dakkho nhāpako [nahāpako (sī. syā. kaṃ. pī.)] vā nhāpakantevāsī vā kaṃsathāle nhānīyacuṇṇāni [nahānīyacuṇṇāni (sī. syā. kaṃ. pī.)] ākiritvā udakena paripphosakaṃ paripphosakaṃ sanneyya, sāyaṃ nhānīyapiṇḍi [sāssa nahānīyapiṇḍī (sī. syā. kaṃ. pī.)] snehānugatā snehaparetā santarabāhirā phuṭā snehena na ca pagghariṇī; evameva kho, bhikkhave, bhikkhu imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti. Tassa evaṃ appamattassa…pe… evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

“Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti. Seyyathāpi, bhikkhave, udakarahado gambhīro ubbhidodako [ubbhitodako (syā. kaṃ. ka.)]. Tassa nevassa puratthimāya disāya udakassa āyamukhaṃ na pacchimāya disāya udakassa āyamukhaṃ na uttarāya disāya udakassa āyamukhaṃ na dakkhiṇāya disāya udakassa āyamukhaṃ; devo ca na kālena kālaṃ sammā dhāraṃ anuppaveccheyya; atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṃ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṃ assa; evameva kho, bhikkhave, bhikkhu imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti. Tassa evaṃ appamattassa…pe… evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

“Puna caparaṃ, bhikkhave, bhikkhu pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti. Seyyathāpi, bhikkhave, uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni antonimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni [abhisandāni parisandāni (ka.)] paripūrāni paripphuṭāni, nāssa [na nesaṃ (?)] kiñci sabbāvataṃ uppalānaṃ vā padumānaṃ vā puṇḍarīkānaṃ vā sītena vārinā apphuṭaṃ assa; evameva kho, bhikkhave, bhikkhu imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti. Tassa evaṃ appamattassa…pe… evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

“Puna caparaṃ, bhikkhave, bhikkhu sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati. So imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti; nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti. Seyyathāpi, bhikkhave, puriso odātena vatthena sasīsaṃ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṃ assa; evameva kho, bhikkhave, bhikkhu imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti. Tassa evaṃ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti. Tesaṃ pahānā ajjhattameva cittaṃ santiṭṭhati, sannisīdati ekodi hoti samādhiyati. Evampi, bhikkhave, bhikkhu kāyagatāsatiṃ bhāveti.

156. “Yassa kassaci, bhikkhave, kāyagatāsati bhāvitā bahulīkatā, antogadhāvāssa [antogadhā tassa (sī. pī.)] kusalā dhammā ye keci vijjābhāgiyā. Seyyathāpi, bhikkhave, yassa kassaci mahāsamuddo cetasā phuṭo, antogadhāvāssa kunnadiyo yā kāci samuddaṅgamā; evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, antogadhāvāssa kusalā dhammā ye keci vijjābhāgiyā.

“Yassa kassaci, bhikkhave, kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṃ, labhati tassa māro ārammaṇaṃ [āramaṇaṃ (?)]. Seyyathāpi, bhikkhave, puriso garukaṃ silāguḷaṃ allamattikāpuñje pakkhipeyya. Taṃ kiṃ maññatha, bhikkhave, api nu taṃ garukaṃ silāguḷaṃ allamattikāpuñje labhetha otāran”ti? “Evaṃ, bhante”. “Evameva kho, bhikkhave, yassa kassaci kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṃ, labhati tassa māro ārammaṇaṃ. Seyyathāpi, bhikkhave, sukkhaṃ kaṭṭhaṃ koḷāpaṃ [koḷāpaṃ ārakā udakā thale nikkhittaṃ (ka.)]; atha puriso āgaccheyya uttarāraṇiṃ ādāya – ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso amuṃ sukkhaṃ kaṭṭhaṃ koḷāpaṃ uttarāraṇiṃ ādāya abhimanthento [abhimanthento (syā. kaṃ. pī. ka.)] aggiṃ abhinibbatteyya, tejo pātukareyyā”ti? “Evaṃ, bhante”. “Evameva kho, bhikkhave, yassa kassaci kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṃ, labhati tassa māro ārammaṇaṃ. Seyyathāpi, bhikkhave, udakamaṇiko ritto tuccho ādhāre ṭhapito; atha puriso āgaccheyya udakabhāraṃ ādāya. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso labhetha udakassa nikkhepanan”ti? “Evaṃ, bhante”. “Evameva kho, bhikkhave, yassa kassaci kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṃ, labhati tassa māro ārammaṇaṃ”.

157. “Yassa kassaci, bhikkhave, kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṃ, na tassa labhati māro ārammaṇaṃ. Seyyathāpi, bhikkhave, puriso lahukaṃ suttaguḷaṃ sabbasāramaye aggaḷaphalake pakkhipeyya. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso taṃ lahukaṃ suttaguḷaṃ sabbasāramaye aggaḷaphalake labhetha otāran”ti? “No hetaṃ, bhante”. “Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṃ, na tassa labhati māro ārammaṇaṃ. Seyyathāpi, bhikkhave, allaṃ kaṭṭhaṃ sasnehaṃ [sasnehaṃ ārakā udakā thale nikkhittaṃ (ka.)]; atha puriso āgaccheyya uttarāraṇiṃ ādāya – ‘aggiṃ abhinibbattessāmi, tejo pātukarissāmī’ti. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso amuṃ allaṃ kaṭṭhaṃ sasnehaṃ uttarāraṇiṃ ādāya abhimanthento aggiṃ abhinibbatteyya, tejo pātukareyyā”ti? “No hetaṃ, bhante”. “Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṃ, na tassa labhati māro ārammaṇaṃ. Seyyathāpi, bhikkhave, udakamaṇiko pūro udakassa samatittiko kākapeyyo ādhāre ṭhapito; atha puriso āgaccheyya udakabhāraṃ ādāya. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso labhetha udakassa nikkhepanan”ti? “No hetaṃ, bhante”. “Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṃ, na tassa labhati māro ārammaṇaṃ”.

158. “Yassa kassaci, bhikkhave, kāyagatāsati bhāvitā bahulīkatā, so yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, ta tatre sakkhibhabbataṃ pāpuṇāti sati satiāyatane. Seyyathāpi, bhikkhave, udakamaṇiko pūro udakassa samatittiko kākapeyyo ādhāre ṭhapito. Tamenaṃ balavā puriso yato yato āviñcheyya, āgaccheyya udakan”ti? “Evaṃ, bhante”. “Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā so, yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane. Seyyathāpi, bhikkhave, same bhūmibhāge caturassā pokkharaṇī [pokkhariṇī (sī.)] assa āḷibandhā pūrā udakassa samatittikā kākapeyyā. Tamenaṃ balavā puriso yato yato āḷiṃ muñceyya āgaccheyya udakan”ti? “Evaṃ, bhante”. “Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, so yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane. Seyyathāpi, bhikkhave, subhūmiyaṃ catumahāpathe ājaññaratho yutto assa ṭhito odhastapatodo [obhastapatodo (ka.), ubhantarapaṭodo (syā. kaṃ.) ava + dhaṃsu + ta = odhasta-itipadavibhāgo]; tamenaṃ dakkho yoggācariyo assadammasārathi abhiruhitvā vāmena hatthena rasmiyo gahetvā dakkhiṇena hatthena patodaṃ gahetvā yenicchakaṃ yadicchakaṃ sāreyyāpi paccāsāreyyāpi; evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, so yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane”.

159. “Kāyagatāya, bhikkhave, satiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya dasānisaṃsā pāṭikaṅkhā. Aratiratisaho hoti, na ca taṃ arati sahati, uppannaṃ aratiṃ abhibhuyya viharati.

“Bhayabheravasaho hoti, na ca taṃ bhayabheravaṃ sahati, uppannaṃ bhayabheravaṃ abhibhuyya viharati.

“Khamo hoti sītassa uṇhassa jighacchāya pipāsāya ḍaṃsamakasavātātapasarīsapasamphassānaṃ duruttānaṃ durāgatānaṃ vacanapathānaṃ, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti.

“Catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.

“So anekavihitaṃ iddhividhaṃ paccānubhoti. Ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti, āvibhāvaṃ…pe… yāva brahmalokāpi kāyena vasaṃ vatteti.

“Dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca, ye dūre santike ca…pe….

“Parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti. Sarāgaṃ vā cittaṃ ‘sarāgaṃ cittan’ti pajānāti, vītarāgaṃ vā cittaṃ…pe… sadosaṃ vā cittaṃ… vītadosaṃ vā cittaṃ… samohaṃ vā cittaṃ… vītamohaṃ vā cittaṃ… saṃkhittaṃ vā cittaṃ… vikkhittaṃ vā cittaṃ… mahaggataṃ vā cittaṃ… amahaggataṃ vā cittaṃ… sauttaraṃ vā cittaṃ… anuttaraṃ vā cittaṃ… samāhitaṃ vā cittaṃ… asamāhitaṃ vā cittaṃ… vimuttaṃ vā cittaṃ… avimuttaṃ vā cittaṃ ‘avimuttaṃ cittan’ti pajānāti.

“So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

“Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.

“Āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.

“Kāyagatāya, bhikkhave, satiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya ime dasānisaṃsā pāṭikaṅkhā”ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Kāyagatāsatisuttaṃ niṭṭhitaṃ navamaṃ.

☸---------------------------------------------------------------------

第一一九 身行念经 Kāyagatāsatisuttaṃ

我是这样听说的。

一时，世尊住在舍卫城的祇树给孤独园。那时，正好有许多比丘，吃过饭，由托钵乞食

回来后，聚集坐在侍者堂里，开始了这样的谈论，说：“真是稀有啊！朋友！真是未曾有过啊！朋友！这位世尊、阿罗汉、正等觉者所了知和看到的‘身行念’，如果修习、多修习，能有大果报、大利益。”而就这样，那些比丘们的谈论没有停止。这时，正好世尊在傍晚时分，从独处禅修中起来，前往那侍者堂，到了

之后，在准备好的座位上坐下。坐下后，世尊对比丘们说：“比丘们！你们现在聚在这里谈论什么呢？

你们刚才的谈论，为什么中断了呢？”

“世尊，我们吃过饭，托钵乞食回来后，聚集坐在侍者堂里，开始了这样的谈论，说：

‘真是稀有啊！朋友！真是未曾有过啊！朋友！这位世尊、阿罗汉、正等觉者所了知和看到的‘身行念’，

如果修习、多修习，能有大果报、大利益。’世尊，这就是我们刚才中断的谈论，那时正好世尊您来了。”

“那么，比丘们！身行念，要怎样修习、怎样多修习才能有大果报、大利益呢？是这样的，

比丘们！比丘去到森林里、或去到树下、或去到空房子里，盘腿打坐，保持身体正直、把念头确立在面前。

他有念地吸气、有念地呼气。当长吸气时，了知“我正在长吸气”；当长呼气时，了知“我正在长呼气”。

当短吸气时，了知“我正在短吸气”；当短呼气时，了知“我正在短呼气”。学习“我将体验全身地吸气”，

学习“我将体验全身地呼气”。学习“我将平静身行地吸气”，学习“我将平静身行地呼气”。

像这样不放逸、热忱、精进地安住时，那些基于俗世的思绪和想法就会被断除。由于断除了

它们，内心就安住、安定、变得专一、进入等持（禅定）状态。比丘们！像这样，比丘才开始修习身行念。

再者，比丘们！比丘行走时，了知“我正在行走”；站立时，了知“我正在站立”；坐着时，了知“我

正在坐着”；躺卧时，了知“我正在躺卧”。无论身体处于何种姿势，都如实了知。像这样不放逸、

热忱、精进地安住时，那些基于俗世的思绪和想法就会被断除。由于断除了它们，内心就安住、安定、变得专一、进入等持

状态。比丘们！像这样，比丘也修习身行念。

再者，比丘们！比丘前进、返回时，都保持正知；向前看、向旁看时，都保持正知。屈身、伸身时，都

保持正知。穿着僧伽梨衣、持钵、穿衣时，都保持正知。吃饭、喝水、咀嚼、品尝时，都保持

正知。大小便时，都保持正知。行走、站立、坐着、睡觉、醒来、说话、沉默时，都保持正知。像这样不放逸、热忱、精进地安住时，那些基于俗世的思绪和想法就会被断除。由于断除了它们，内心就安住、安定、变得专一、进入等持状态。比丘们！像这样，比丘也修习身行念。

再者，比丘们！比丘观察这个身体，从脚底往上、从头发往下，只要是皮肤所包裹，

观察到充满了各种各样不清净的东西：“这个身体里有头发、体毛、指甲、牙齿、皮肤、肌肉、筋腱、骨头、骨髓、肾脏、

心脏、肝脏、肋膜、脾脏、肺脏、大肠、小肠、胃中物、粪便、胆汁、痰、脓、血、汗、脂肪、泪水、油脂、唾液、

鼻涕、关节滑液、尿液。”比丘们！就好比一个两头开口的袋子，装满了各种各样的谷物，例如：

“稻谷、粳米、绿豆、豆子、芝麻、糙米等。”一个有视力的人把它解开来察看：

“这些是稻谷、这些是粳米，这些是绿豆，这些是豆子，这些是芝麻，这些是糙米。”同样地，比丘

们！比丘观察这个身体，从脚底往上、从头发往下，被皮肤包裹着，观察到充满了各种各样不清净的东西：

“在这个身体里，有头发、体毛、指甲、牙齿、皮肤、肌肉、筋腱、骨头、骨髓、肾脏、心脏、肝脏、肋膜、脾脏、

肺脏、大肠、小肠、胃中物、粪便、胆汁、痰、脓、血、汗、脂肪、泪水、油脂、唾液、鼻涕、关节滑液、

尿液。”像这样不放逸、热忱、精进地安住时，那些基于俗世的思绪和想法就会被断除。由于断除了它们，内心就安

住、安定、变得专一、进入等持状态。比丘们！像这样，比丘也修习身行念。

再者，比丘们！比丘按照这个身体本来的样子、所处的姿势，从‘界’（元素）的角度来观察：“在这个身体里，有地界、

水界、火界、风界。”比丘们！就好比一个熟练的屠夫或屠夫的学徒，屠宰了母牛后，在四通八达

的路口，把它分割成块后坐着。比丘们！同样地，比丘按照这个身体本来的样子、所处的姿势，从‘界’的角度来观察：“在

这个身体里，有地界、水界、火界、风界。”像这样不放逸、热忱、精进地安住时，那些基于俗世

的思绪和想法就会被断除。由于断除了它们，内心就安住、安定、变得专一、进入等持状态。比丘们！像这样，比丘也修习身行

念。

再者，比丘们！比丘就像看到丢弃在墓地里的尸体，死后或经过一天、或两天、或三天，

已经肿胀、发青、流脓。他就将自己的身体与之比较：“这个身体也同样是这样的属性，必然会变成这样，

无法避免！”像这样不放逸、热忱、精进地安住时，那些基于俗世的思绪和想法就会被断除。由于断除了它们，内心就安

住、安定、变得专一、进入等持状态。比丘们！像这样，比丘也修习身行念。

再者，比丘们！比丘就像看到丢弃在墓地里的尸体，被乌鸦啄食、或被鹰啄食、

或被秃鹫啄食、或被狗啃食、或被豺狼啃食、或被各种虫子所啃食。他就将自己的身体与之比较：“这个身体

也同样是这样的属性，必然会变成这样，无法避免！”像这样不放逸、热忱、精进地安住时，那些基于俗世的

思绪和想法就会被断除。由于断除了它们，内心就安住、安定、变得专一、进入等持状态。比丘们！像这样，比丘也修习身

行念。

再者，比丘们！比丘就像看到丢弃在墓地里的尸体：[或] 成为一副骨架，还带着肉和血、

被筋腱连系着，[或] 成为一副骨架，没有肉但沾着血，而被筋腱连系着，[或] 成为一副骨架，没有肉和血，

而被筋腱连系着，[或] 骨头[已]不再相连而散落在各处：手骨、脚骨、踝骨、小腿骨、

大腿骨、髋骨、脊椎骨、头盖骨等各自分离了。他就将自己的身体与之比较：“这个身体也同样是这样的属性，必然

会变成这样，无法避免！”像这样，不放逸、热忱、精进地安住时，那些基于俗世的思绪和想法就会被断除。由于断除了它们，

内心就安住、安定、变得专一、进入等持状态。比丘们！像这样，比丘也修习身行念。

再者，比丘们！比丘就像看到丢弃在墓地里的尸体，[或] 骨头已风化变白，如同海螺的颜色，

[或] 堆积成一堆骨头，过了一年以上，[或] 骨头腐朽，碎成粉末。他就将自己的身体与之比较：“这个身体也

同样是这样的属性，必然会变成这样，无法避免。”像这样，不放逸……（省略）……也修习身行念。

再者，比丘们！比丘脱离了种种感官欲乐，脱离了种种不善法，带着寻（思）、带着伺（察），由脱离而生喜、乐，

成就并安住于初禅。他用这由脱离而生的喜和乐，彻底渗透、充满、遍布、洋溢自己的这个身体，

他全身没有一处不被这由脱离而生的喜乐所浸透。比丘们！就好比一个熟练的搓澡工，或搓澡工的学徒，

在铜盆里撒上沐浴粉，一点一点地加水揉和，那团沐浴粉，被水分渗透，水分遍布，

内外都充满水分却没有水滴下来。同样地，比丘们！比丘也用这个身体，由脱离而生的喜和乐彻底渗透、

充满、遍布、洋溢，他全身没有一处不被这由脱离而生的喜和乐所浸透。像这样不放逸…（省略）…也修习身行念。

再者，比丘们！比丘平息了寻、伺，内心变得宁静、安稳，心达到专一，无寻、无伺，

由定而生喜、乐，成就并安住于第二禅。他也用这个身体，由定而生的喜和乐彻底渗透、充满、遍布、洋溢；

他全身没有一处不被这由定而生的喜和乐所浸透。比丘们！就好比有一个深邃的湖泊、有泉水涌出，而且，

东方没有入水口，西方没有入水口，北方没有入水口，南方也没有入水口，

天也不时时降下合适的雨水；然而，从那湖泊内部涌出的清凉水流，就让那湖泊本身被清凉的水彻底渗透、

充满、遍布、洋溢，整个湖泊没有一处不被清凉的水所浸透。同样地，比丘们！比丘也用这个身体，

由定而生的喜和乐彻底渗透、充满、遍布、洋溢；他全身没有一处不被这由定而生的喜和乐所浸透。

像这样不放逸…（省略）…也修习身行念。

再者，比丘们！比丘因喜的消退而安住于舍，保持正念，有正知，并且以身感受乐，

正如圣者们所说：“具舍、正念者，住于乐”，成就并安住于第三禅。他用这个身体，

以无喜之乐，彻底渗透、充满、遍布、洋溢，他全身没有一处不被这无喜之乐所浸透。

比丘们！就好比，在青莲池，或红莲池，或白莲池中，有若干青莲、或红莲、或白莲

生在水中，长在水中，未曾浮出水面，完全沉浸在水下生长，它们从顶端到根部，都被清凉的水彻底渗透、

充满、遍布、洋溢，整个青莲、或红莲、或白莲，没有一处不被清凉的水所浸透。比丘们！比丘

同样以这无喜之乐，彻底渗透、充满、遍布、洋溢自己的这个身体，他全身没有一处不被这无喜之乐所浸透。

像这样不放逸…（省略）…也修习身行念。

再者，比丘们！比丘舍弃了乐、舍弃了苦，并且先前所有的喜悦、忧恼也已消灭，

达到不苦不乐，舍念清净的状态，成就并安住于第四禅。他以这清净、纯净的心遍满这个身体

而安坐，他全身没有一处不被这清净、纯净的心所遍满。比丘们！就好比有个人用白布从头到脚盖住身体

而坐，他全身没有一处不被白布所覆盖。比丘们！同样地，比丘也以这个身体，

以这清净、纯净的心遍满而安坐，他全身没有一处不被这清净、纯净的心所遍满。

像这样不放逸…（省略）…也修习身行念。

比丘们！任何人修习身行念、多修习，所有导向明觉的善法就都包含在其中了。

比丘们！就好比，任何人以心遍满大海，所有流入大海的小河也就都包含在他的心中了。

比丘们！同样地，任何人修习身行念、多修习，所有导向明觉的善法就都包含在其中了。

比丘们！任何人不修习身行念、不多修习，魔罗就能得到侵扰他的机会，魔罗就能得到干扰他的因缘。

比丘们！就好比有人把一块沉重的石球丢进一堆湿泥里。比丘们！你们认为怎样？那块沉重的石球，

能不能轻易地陷入那堆湿泥中呢？”

“是的，世尊！”

“比丘们！同样的，任何人不修习身行念、不多修习，魔罗就能得到侵扰他的机会，魔罗就能得到干扰他的因缘。比丘

们！就好比，有干燥、无水汽的柴火，这时，有人拿来钻木取火的工具说：“我要生起火来，我要让火出现。”比丘

们！你们认为怎样：那个人用那干燥、无水汽的柴火，拿着钻木取火的工具去摩擦，能生起火来，能让火出现吗？”

“是的，世尊！”

“比丘们！同样的，任何人不修习身行念、不多修习，魔罗就能得到侵扰他的机会，魔罗就能得到干扰他的因缘。比丘

们！就好比有一个空空的水罐，放在架子上，这时有人担着水来了。比丘们！你们认为怎样；

那个人能找到地方把水倒进去（罐子里）吗？”

“是的，世尊！”

“比丘们！同样的，任何人不修习身行念、不多修习，魔罗就能得到侵扰他的机会，魔罗就能得到干扰他的因缘。

比丘们！任何人修习身行念、多修习，魔罗就得不到侵扰他的机会，魔罗就得不到干扰他的因缘。比丘们！

就好比有人把一个轻飘飘的棉线球丢到一个完全由坚固木材做成的门闩上。比丘们！你们认为怎样？那个轻飘飘的棉线球，

能在那个完全坚固的木门闩上找到立足点（嵌入的机会）吗？”

“不能，世尊！”

“比丘们！同样的，任何人修习身行念、多修习，魔罗就得不到侵扰他的机会。比丘们！就好比有

潮湿、带着水汽的柴火，这时，有人拿来钻木取火的工具走近说：“我要生起火来，我要让火出现。”比丘们！你

们认为怎样？那个人用那潮湿、带着水汽的柴火，并且拿着钻木取火的工具去摩擦，能让火生起来、能让火

出现吗？”

“不能，世尊！”

“比丘们！同样的，任何人修习身行念、多修习，魔罗就得不到侵扰他的机会，得不到干扰他的因缘。比丘

们！就好比有一个水罐，水装得满满的，一直满到罐口边缘，刚好够乌鸦喝到水的程度，放在架子上。这时有人，担

水来了。比丘们！你们认为怎样？那个人能找到地方把水倒进去（罐子里）吗？”“不能，世

尊！”

“比丘们！同样的，任何人修习身行念、多修习，魔罗就得不到侵扰他的机会，得不到干扰他的因缘。

比丘们！任何人修习身行念、多修习，那么，对于任何他想要通过直接智慧去了知并作证的法，只要他

将心倾向于此，他就能在每一个这样的情况中获得作证的能力。比丘们！就好比有一个水罐装满了水，

水满到边缘，刚好够乌鸦喝到水的程度，放在架子上。如果一个强壮有力的人从任何一边倾斜它，

水会不会流出来呢？”

“是的，世尊！”

“比丘们！同样的，任何人修习身行念、多修习，那么，对于任何他想要通过直接智慧去了知并作证的法，只要他

将心倾向于此，他就能在每一个这样的情况中获得作证的能力。就好比在一个平地上有一个方形的池塘，

堤岸牢固，里面装满了水，水满到边缘刚好够乌鸦喝到水的程度。如果一个强壮有力的人从任何一边掘开

堤岸，水会不会流出来呢？”

“是的，世尊！”

“比丘们！同样的，任何人修习身行念、多修习，那么，对于任何他想要通过直接智慧去了知并作证的法，

只要他将心倾向于此，他就能在每一个这样的情况中获得作证的能力。比丘们！就好比在平坦场地的四通路口，

停放着一辆套好了良马的马车，马鞭也放在旁边；一个熟练的驯马师、驾驭者登上马车，

左手握住缰绳，右手拿起马鞭，就可以随心所欲地驱车前往任何想去的地方，也可以让车退回。比丘们！同样的，

任何人修习身行念、多修习，那么，对于任何他想要通过直接智慧去了知并作证的法，只要他

将心倾向于此，他就能在每一个这样的情况中获得作证的能力。

比丘们！对于身行念，通过修习、培育、多修习、作为车乘、作为基地、实行、累积、善于策励时，

可以期待获得这十种利益。是哪十种呢？1. 他能克服不喜爱，也能承受喜爱，而且不被不喜爱所压倒，

而是克服已生起的不喜爱而安住。

2. 他能承受恐惧、怖畏，而且不被恐惧、怖畏所压倒，而是克服已生起的恐惧、怖畏而安住。

3. 他能忍耐寒冷、炎热、饥饿、口渴、蚊、虻、风吹、日晒、爬虫类的接触，能忍耐难听的、

令人不悦的言语；对于已生起的、身体上的、痛苦的、剧烈的、尖锐的、粗猛的、不适意的、不愉快的、

甚至能夺去生命的感受，他都能安然忍受。

4. 对于属于增上心的、带来现世安乐的四种禅那，他能随愿获得，轻易获得，毫不困难地获得。

5. 他体验各种神通：能由一变多，多已而为一；[或]显现，[或]隐藏；

[或]穿越墙壁，[或]穿越围栏，[或]穿越山崖，毫无阻碍而行，如同在空中；能在地里出没，如同在水中；

能在水上行走而不沉没，如同在地上；能在空中盘腿而坐，如同有翅膀的鸟；拥有如此大的

神通力、大威力，能用手触摸、抚摸日月，能以身体的力量影响[至]梵天界。

6. 以清净、超越常人的天耳界，能听到天上和人间两种声音，无论是远是近…（省略）…。

7. 能以自己的心了知其他众生、其他个人的心。有贪欲的心，了知为‘有贪欲的心’；

离贪欲的心，了知为‘离贪欲的心’；有嗔恨的心，了知为‘有嗔恨的心’；离嗔恨的心，了知为‘离嗔恨的心’；

有愚痴的心，了知为‘有愚痴的心’；离愚痴的心，了知为‘离愚痴的心’；收缩的心，了知为‘收缩的心’；

散乱的心，了知为‘散乱的心’；广大的心，了知为‘广大的心’；不广大的心，了知为‘不广大的心’；

有上的心，了知为‘有上的心’；无上的心，了知为‘无上的心’；得定的心，了知为‘得定的心’；

未得定的心，了知为‘未得定的心’；解脱的心，了知为‘解脱的心’；未解脱的心，了知为‘未解脱的心’。

8. 他能回忆起许多过去的生世，例如：一生、二生……乃至……像这样，他能回忆起许多过去生世的

细节和概况。

9. 以清净、超越常人的天眼看见众生：死、生、卑劣、高贵、美丽、丑陋，往生善趣、

恶趣，了知众生都是随着他们所造的业而流转。

10. 他通过自己的直接智慧，在当下这一生中了知、作证、达到并安住于：诸漏已尽，无漏的心解脱、

慧解脱。

比丘们！对于身行念，通过修习、培育、多修习、作为车乘、作为基地、实行、累积、善于策励时，可以期待获得

这十种利益。”

世尊说完这番话后，那些比丘们心生欢喜，愉悦地接受了世尊的教导。

身行念经第九终

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《3》Uparipaṇṇāsapāḷi 后分五十二经篇 (MN 101-152, 1-463)/2. Anupadavagga 不断品 (MN 111-120, 93-175)”

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【经名】 2.10 Saṅkhārupapattisutta 行生经 (MN 120, 160-175)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Saṅkhārupapattisuttaṃ

160. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – “saṅkhārupapattiṃ [saṅkhārūpapattiṃ (syā. kaṃ.), saṅkhāruppattiṃ (sī. pī.)] vo, bhikkhave, desessāmi, taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

161. “Idha, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena samannāgato hoti, cāgena samannāgato hoti, paññāya samannāgato hoti. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā khattiyamahāsālānaṃ [khattiyamahāsālānaṃ vā (syā. kaṃ. pī.)] sahabyataṃ upapajjeyyan’ti. So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa te saṅkhārā ca vihārā [vihāro (sī. pī.)] ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā [tatrūpapattiyā (syā. kaṃ.), tatruppattiyā (sī. pī.)] saṃvattanti. Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.

162. “Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena samannāgato hoti, cāgena samannāgato hoti, paññāya samannāgato hoti. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā brāhmaṇamahāsālānaṃ…pe… gahapatimahāsālānaṃ [brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā (syā. kaṃ. pī.)] sahabyataṃ upapajjeyyan’ti. So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti. Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.

163. “Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena samannāgato hoti, cāgena samannāgato hoti, paññāya samannāgato hoti. Tassa sutaṃ hoti – ‘cātumahārājikā [cātummahārājikā (sī. syā. kaṃ. pī.)] devā dīghāyukā vaṇṇavanto sukhabahulā’ti. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyyan’ti. So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti. Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.

164. “Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena samannāgato hoti, cāgena samannāgato hoti, paññāya samannāgato hoti. Tassa sutaṃ hoti – tāvatiṃsā devā…pe… yāmā devā… tusitā devā… nimmānaratī devā… paranimmitavasavattī devā dīghāyukā vaṇṇavanto sukhabahulāti. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjeyyan’ti. So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti. Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.

165. “Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena samannāgato hoti, cāgena samannāgato hoti, paññāya samannāgato hoti. Tassa sutaṃ hoti – ‘sahasso brahmā dīghāyuko vaṇṇavā sukhabahulo’ti. Sahasso, bhikkhave, brahmā sahassilokadhātuṃ [sahassiṃ lokadhātuṃ (sī.)] pharitvā adhimuccitvā [adhimuñcitvā (ka.)] viharati. Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati. Seyyathāpi, bhikkhave, cakkhumā puriso ekaṃ āmaṇḍaṃ hatthe karitvā paccavekkheyya; evameva kho, bhikkhave, sahasso brahmā sahassilokadhātuṃ pharitvā adhimuccitvā viharati. Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā sahassassa brahmuno sahabyataṃ upapajjeyyan’ti. So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti. Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.

166. “Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena… cāgena… paññāya samannāgato hoti. Tassa sutaṃ hoti – dvisahasso brahmā…pe… tisahasso brahmā… catusahasso brahmā… pañcasahasso brahmā dīghāyuko vaṇṇavā sukhabahuloti. Pañcasahasso, bhikkhave, brahmā pañcasahassilokadhātuṃ pharitvā adhimuccitvā viharati. Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati. Seyyathāpi, bhikkhave, cakkhumā puriso pañca āmaṇḍāni hatthe karitvā paccavekkheyya; evameva kho, bhikkhave, pañcasahasso brahmā pañcasahassilokadhātuṃ pharitvā adhimuccitvā viharati. Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā pañcasahassassa brahmuno sahabyataṃ upapajjeyyan’ti. So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti. Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.

167. “Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena… cāgena… paññāya samannāgato hoti. Tassa sutaṃ hoti – ‘dasasahasso brahmā dīghāyuko vaṇṇavā sukhabahulo’ti. Dasasahasso, bhikkhave, brahmā dasasahassilokadhātuṃ pharitvā adhimuccitvā viharati. Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati. Seyyathāpi, bhikkhave, maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca [bhāsati ca tapati ca (sī. syā. kaṃ. pī.)] virocati ca; evameva kho, bhikkhave, dasasahasso brahmā dasasahassilokadhātuṃ pharitvā adhimuccitvā viharati. Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā dasasahassassa brahmuno sahabyataṃ upapajjeyyan’ti. So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti. Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.

168. “Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena… sutena… cāgena… paññāya samannāgato hoti. Tassa sutaṃ hoti – ‘satasahasso brahmā dīghāyuko vaṇṇavā sukhabahulo’ti. Satasahasso, bhikkhave, brahmā satasahassilokadhātuṃ pharitvā adhimuccitvā viharati. Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati. Seyyathāpi, bhikkhave, nikkhaṃ jambonadaṃ [nekkhaṃ (sī. syā. kaṃ. pī.)] dakkhakammāraputtaukkāmukhasukusalasampahaṭṭhaṃ paṇḍukambale nikkhittaṃ bhāsate ca tapate ca virocati ca; evameva kho, bhikkhave, satasahasso brahmā satasahassilokadhātuṃ pharitvā adhimuccitvā viharati. Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā satasahassassa brahmuno sahabyataṃ upapajjeyyan’ti. So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti. Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.

169. “Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena… sutena… cāgena… paññāya samannāgato hoti. Tassa sutaṃ hoti – ābhā devā…pe… parittābhā devā… appamāṇābhā devā… ābhassarā devā dīghāyukā vaṇṇavanto sukhabahulāti. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā ābhassarānaṃ devānaṃ sahabyataṃ upapajjeyyan’ti. So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti. Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.

170. “Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena … sutena… cāgena… paññāya samannāgato hoti. Tassa sutaṃ hoti – parittasubhā devā…pe… appamāṇasubhā devā… subhakiṇhā devā dīghāyukā vaṇṇavanto sukhabahulāti. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā subhakiṇhānaṃ devānaṃ sahabyataṃ upapajjeyyan’ti. So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti. Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.

171. “Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena… sutena… cāgena… paññāya samannāgato hoti. Tassa sutaṃ hoti – vehapphalā devā…pe… avihā devā… atappā devā… sudassā devā… sudassī devā… akaniṭṭhā devā dīghāyukā vaṇṇavanto sukhabahulāti. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā akaniṭṭhānaṃ devānaṃ sahabyataṃ upapajjeyyan’ti. So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti. Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.

172. “Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena… sutena… cāgena… paññāya samannāgato hoti. Tassa sutaṃ hoti – ‘ākāsānañcāyatanūpagā devā dīghāyukā ciraṭṭhitikā sukhabahulā’ti. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā ākāsānañcāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjeyyan’ti. So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti. Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.

173. “Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena… sutena… cāgena… paññāya samannāgato hoti. Tassa sutaṃ hoti – ‘viññāṇañcāyatanūpagā devā dīghāyukā ciraṭṭhitikā sukhabahulā’ti. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā viññāṇañcāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjeyyan’ti. So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti. Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.

174. “Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena… sutena… cāgena… paññāya samannāgato hoti. Tassa sutaṃ hoti – ākiñcaññāyatanūpagā devā…pe… nevasaññānāsaññāyatanūpagā devā dīghāyukā ciraṭṭhitikā sukhabahulāti. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā nevasaññānāsaññāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjeyyan’ti. So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa te saṅkhārā ca vihārā ca evaṃ bhāvitā evaṃ bahulīkatā tatrupapattiyā saṃvattanti. Ayaṃ, bhikkhave, maggo ayaṃ paṭipadā tatrupapattiyā saṃvattati.

175. “Puna caparaṃ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena… sutena… cāgena… paññāya samannāgato hoti. Tassa evaṃ hoti – ‘aho vatāhaṃ āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyan’ti. So āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ, bhikkhave, bhikkhu na katthaci upapajjatī”ti [na katthaci upapajjati, na kuhiñci upapajjatīti (sī. pī.), na katthaci upapajjati, na kuhiñci upasampajja viharatīti. (ka.)].

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Saṅkhārupapattisuttaṃ niṭṭhitaṃ dasamaṃ.

Anupadavaggo niṭṭhito dutiyo.

Tassuddānaṃ –

Anupāda-sodhana-porisadhammo, sevitabba-bahudhātu-vibhatti;

Buddhassa kittināma-cattārīsena, ānāpāno kāyagato upapatti [ito paraṃ syā. kaṃ. ka. potthakesu evampi dissati –-§candake vimale parisuddhe, puṇṇasammodinirodhaattano;§dandhā bahujanasevitaṃ dhammavaraṃ, yaṃ anupadaṃ vaggavaraṃ dutiyāti].

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第一二〇 行生经 Saṅkhārupapattisuttaṃ

我是这样听说的。

有一个时候，世尊住在舍卫城的祇陀林给孤独园。那时，世尊召唤比丘们：“比丘们！”那些比丘们回答世尊说：“世尊！”世尊这样说道：“比丘们！我将为你们说‘行的生起’，你们要仔细听，好好思量，我将要说了。”那些比丘们回答世尊说：“是的，世尊！”世尊这样说道：

“比丘们！在这里，有比丘具备信心、具备戒行、具备多闻、具备布施、具备智慧。他独自这样想：‘唉！我身体毁坏、死亡之后，愿我能投生到富有的刹帝利家族中去吧！’他便专注于那个心念，确立那个心念，培育那个心念。他的这些意向和安住状态，如此培育、如此多修习之后，就会导向在那里的投生。比丘们！这就是导向在那里投生的道路，这就是那样的行持。

再者，比丘们！有比丘具备信心、具备戒行、具备多闻、具备布施、具备智慧。他这样想：‘唉！我身体毁坏、死亡之后，愿我能投生到富有的婆罗门家族中去吧……乃至……愿我能投生到富有的长者家族中去吧！’他便专注于那个心念、确立那个心念、培育那个心念。他的这些意向和安住状态，如此培育、如此多修习之后，就会导向在那里的投生。比丘们！这就是导向在那里投生的道路，这就是那样的行持。

再者，比丘们！有比丘具备信心、具备戒行、具备多闻、具备布施、具备智慧。他听说：‘四大王天的天神们长寿、美丽且充满快乐。’他这样想：‘唉！我身体毁坏、死亡之后，愿我能投生到四大王天众之中吧！’他便专注于那个心念、确立那个心念、培育那个心念。他的这些意向和安住状态，如此培育、如此多修习之后……就会导向在那里的投生。

再者，比丘们！有比丘具备信心、具备戒行、具备多闻、具备布施、具备智慧。他听说：‘忉利天的天神们……乃至……夜摩天的天神们……乃至……兜率天的天神们……乃至……化乐天的天神们……乃至……他化自在天的天神们，长寿、美丽且充满快乐。’他这样想：‘唉！我身体毁坏、死亡之后，愿我能投生到他化自在天众之中吧！’他便专注于那个心念……就会导向在那里的投生。

再者，比丘们！有比丘具备信心、具备戒行、具备多闻、具备布施、具备智慧。他听说：‘千界梵天长寿、美丽且充满快乐。’比丘们！千界梵天以其心遍满、胜解一千个世界而安住。凡是投生到那里的众生，他也以其心遍满、胜解他们而安住。比丘们！譬如一个有视力的人，把一个庵摩罗果放在手掌中观察；比丘们！正是这样，千界梵天以其心遍满、胜解一千个世界而安住，凡是投生到那里的众生，他也以其心遍满、胜解他们而安住。他这样想：‘唉！我身体毁坏、死亡之后，愿我能投生到千界梵天众之中吧！’他便专注于那个心念……就会导向在那里的投生。

再者，比丘们！有比丘具备信心……具备智慧。他听说：‘二千界梵天……乃至……三千界梵天……乃至……四千界梵天……乃至……五千界梵天，长寿、美丽且充满快乐。’比丘们！五千界梵天以其心遍满、胜解五千个世界而安住。凡是投生到那里的众生，他也以其心遍满、胜解他们而安住。比丘们！譬如一个有视力的人，把五个庵摩罗果放在手掌中观察；比丘们！正是这样，五千界梵天以其心遍满、胜解五千个世界而安住。凡是投生到那里的众生，他也以其心遍满、胜解他们而安住。他这样想：‘唉！我身体毁坏、死亡之后，愿我能投生到五千界梵天众之中吧！’他便专注于那个心念……就会导向在那里的投生。

再者，比丘们！有比丘具备信心、具备戒行、具备多闻、具备布施、具备智慧。他听说：‘一万界梵天，长寿、美丽且充满快乐。’比丘们！一万界梵天以其心遍满、胜解一万个世界而安住，凡是投生到那里的众生，他也以其心遍满、胜解他们而安住。比丘们！譬如一颗吠琉璃宝珠，纯净、优质、八面、善于打磨，放在黄色的毯子上，它会发光、闪耀、放光彩；比丘们！恰恰如此，一万界梵天，以其心遍满、胜解一万个世界而安住。凡是投生到那里的众生，他也以其心遍满、胜解他们而安住。他这样想：‘唉！我身体毁坏、死亡之后，愿我能投生到一万界梵天众之中吧！’他便专注于那个心念……就会导向在那里的投生。

再者，比丘们！有比丘具备信心……具备智慧。他听说：‘十万界梵天，长寿、美丽且充满快乐。’比丘们！十万界梵天，以其心遍满、胜解十万个世界而安住，凡是投生到那里的众生，他也以其心遍满、胜解他们而安住。比丘们！譬如由熟练的金匠之子在熔炉口精心锤炼的阎浮檀金的金饰，放在黄色的毯子上，它会发光、闪耀、放光彩；比丘们！恰恰如此，十万界梵天以其心遍满……十万个世界而安住。他这样想：‘唉！我身体毁坏、死亡之后，愿我能投生到十万界梵天众之中吧！’他便专注于那个心念……就会导向……。

再者，比丘们！有比丘具备信心……具备智慧。他听说：‘光天……少光天…无量光天……光音天，长寿、美丽且充满快乐。’他这样想：‘唉！我……就会导向……’

再者、比丘们！有比丘具备信心……具备智慧。他听说：‘净天……少净天……无量净天……遍净天，长寿、美丽且充满快乐。’而他这样想：‘我……就会导向……’

再者，比丘们！有比丘具备信心……他听说：‘广果天……无烦天……无热天……善见天……善现天……色究竟天（阿迦腻吒天）……长寿、美丽且充满快乐。’他这样想：‘唉！我身体毁坏、死亡之后，愿我能投生到色究竟天众之中吧！’他便专注于那个心念……就会导向……。

再者，比丘们！有比丘具备信心……具备智慧。他听说：‘已到达空无边处的天神们是长寿、久住、充满快乐的。’而他这样想：‘唉！我……就会导向……。’

再者，比丘们！有比丘具备信心……具备智慧。他听说：‘已到达识无边处的天神们……已到达无所有处的天神们……已到达非想非非想处的天神们是长寿、久住且充满快乐的。’而他这样想：‘唉！我……就会导向……。’

再者，比丘们！有比丘具备信心……具备智慧。他这样想：‘唉！愿我能通过彻底断除诸漏，在当前这一生中，自己证知、实现、成就并安住于无漏的心解脱、慧解脱！’他通过彻底断除诸漏，在当前这一生中，自己证知、实现、成就并安住于无漏的心解脱、慧解脱。比丘们！这样的比丘不会投生到任何地方，不会在任何地方再生。”

世尊说完这番话后。那些比丘们心里欢喜，赞叹世尊的教导。

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2566.6.9 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《3》Uparipaṇṇāsapāḷi 后分五十二经篇 (MN 101-152, 1-463)/3. Suññatavagga 空品 (MN 121-130, 176-271)”

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【经名】 3.1 Cūḷasuññatasutta 空性小经 (MN 121, 176-184)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Suññatavaggo

空品

1. Cūḷasuññatasuttaṃ

空性小经 The Lesser Discourse on Emptiness

【 English Translated from the Pali by Thanissaro Bhikkhu 】

空性小经【目录】(Contents)

空性小经 Cūḷasuññatasuttaṃ / The Lesser Discourse on Emptiness (MN 121, 176-184) [1~9]

第一品 ✫ 前言 Preface [1]

第二品 ✫ 世尊多安住于空性 Dwelling of Emptiness [1~9]

第一章 ✩ 村落想、人想、林野想 Village, Human and Wilderness [1]

第二章 ✩ 地想 The Perception of Earth [2]

第三章 ✩ 空无边处想 The Infinitude of Space [3]

第四章 ✩ 识无边处想 The Infinitude of Consciousness [4]

第五章 ✩ 无所有处想 Nothingness [5]

第六章 ✩ 非想非非想处想 Neither Perception nor Non-Perception [6]

第七章 ✩ 无相心三昧 Theme-Less Concentration [7]

第八章 ✩ 漏尽解脱 Release [8]

第九章 ✩ 三世圣者、皆住空性 Enter & Remained in the Superior Emptiness [9]

第三品 ✫ 结语 Epilog [9]

༺ ⎈ ༻

空性小经 Cūḷasuññatasuttaṃ / The Lesser Discourse on Emptiness (MN 121, 176-184) [1~9]

第一品 ✫ 前言 Preface [1]

﹝第一卷 ➲﹞ 176. Evaṃ me sutaṃ –

我是这样听说的。

I have heard that
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde.

有一个时候，世尊住在舍卫城的东园鹿母讲堂。

on one occasion the Blessed One was staying at Savatthi in the Eastern Monastery, the palace of Migara's mother.

Atha kho āyasmā ānando sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

那时，具寿阿难在傍晚时分，从静坐处起来，去到世尊那里；到了之后，顶礼世尊，然后坐在一边。

Then in the evening, Ven. Ananda, coming out of seclusion, went to the Blessed One and, on arrival, having bowed down to him, sat to one side.

Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

坐在一边后，具寿阿难对世尊这样说道：

As he was sitting there, he said to the Blessed One:

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第二品 ✫ 世尊多安住于空性 Dwelling of Emptiness [1~9]

“ekamidaṃ, bhante, samayaṃ bhagavā sakkesu viharati nagarakaṃ nāma sakyānaṃ nigamo.

“尊者！有一次，世尊住在释迦族地方，一个名叫那竭罗迦的释迦族村镇里。

"On one occasion, when the Blessed One was staying among the Sakyans in a Sakyan town named Nagaraka,

Tattha me, bhante, bhagavato sammukhā sutaṃ, sammukhā paṭiggahitaṃ –

尊者！在那里，我从世尊面前亲耳听到、亲自领受了这样的话：
there — face-to-face with the Blessed One — I heard this, face-to-face I learned this:

‘suññatāvihārenāhaṃ, ānanda, etarahi bahulaṃ viharāmī’ti.

‘阿难！我现在多半安住于空性之中。’

'I now remain fully in a dwelling of emptiness.'

Kacci metaṃ, bhante, sussutaṃ suggahitaṃ sumanasikataṃ sūpadhāritan”ti?

尊者！我这样听闻、领受、思惟、忆持，是否正确呢？”

Did I hear that correctly, learn it correctly, attend to it correctly, remember it correctly?"

“Taggha te etaṃ, ānanda, sussutaṃ suggahitaṃ sumanasikataṃ sūpadhāritaṃ.

[佛陀:] “是的，阿难！你这样听闻、领受、思惟、忆持是正确的。”

[The Buddha:] "Yes, Ananda, you heard that correctly, learned it correctly, attended to it correctly, remembered it correctly.

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第一章 ✩ 村落想、人想、林野想 Village, Human and Wilderness [1]

Pubbepāhaṃ [pubbecāhaṃ (sī. syā. kaṃ. pī.)], ānanda, etarahipi [etarahi ca (sabbattha)] suññatāvihārena bahulaṃ viharāmi.

“阿难！无论过去还是现在，我都多半安住于空性之中。

Now, as well as before, I remain fully in a dwelling of emptiness.

Seyyathāpi, ānanda, ayaṃ migāramātupāsādo

阿难！就像这座鹿母讲堂。

Just as this palace of Migara's mother is
suñño hatthigavassavaḷavena, suñño jātarūparajatena, suñño itthipurisasannipātena atthi cevidaṃ asuññataṃ yadidaṃ –

它空去了象、牛、马、母马，空去了金和银，空去了男女的集会；但其中也有不空的部分，那就是：
empty of elephants, cattle, & mares, empty of gold & silver, empty of assemblies of women & men, and there is only this non-emptiness —
bhikkhusaṅghaṃ paṭicca ekattaṃ;

仅仅基于比丘僧团而存在的这种单一性。

the singleness based on the community of monks;
evameva kho, ānanda, bhikkhu amanasikaritvā gāmasaññaṃ,

阿难！正是这样，比丘不作意村落想，
even so, Ananda, a monk — not attending to the perception of village,
amanasikaritvā manussasaññaṃ,

不作意人想，
not attending to the perception of human being —
araññasaññaṃ paṭicca manasi karoti ekattaṃ.

只作意基于‘林野想’而存在的单一性。

attends to the singleness based on the perception of wilderness.

Tassa araññasaññāya cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati.

对于林野想，他的心会跃入、感到喜悦、安住下来并获得胜解。

His mind takes pleasure, finds satisfaction, settles, & indulges in its perception of wilderness.

So evaṃ pajānāti – ‘ye assu darathā gāmasaññaṃ paṭicca tedha na santi,

他这样了知：‘凡是会因村落想而产生的困扰，在这里（林野想中）都没有了；

"He discerns that 'Whatever disturbances that would exist based on the perception of village are not present.

ye assu darathā manussasaññaṃ paṭicca tedha na santi,

凡是会因人想而产生的困扰，在这里（林野想中）都没有了；

Whatever disturbances that would exist based on the perception of human being are not present.

atthi cevāyaṃ darathamattā yadidaṃ – araññasaññaṃ paṭicca ekattan’ti.

仅仅剩下这一点的困扰，那就是：基于林野想而存在的单一性。’

There is only this modicum of disturbance: the singleness based on the perception of wilderness.'

So ‘suññamidaṃ saññāgataṃ gāmasaññāyā’ti pajānāti,

他了知：‘这种想的层面，是空于村落想的。’

He discerns that 'This mode of perception is empty of the perception of village.

‘suññamidaṃ saññāgataṃ manussasaññāyā’ti pajānāti,

他了知：‘这种想的层面，是空于人想的。’

This mode of perception is empty of the perception of human being.

‘atthi cevidaṃ asuññataṃ yadidaṃ – araññasaññaṃ paṭicca ekattan’ti.

但其中也有不空的部分，那就是：基于林野想而存在的单一性。’

There is only this non-emptiness: the singleness based on the perception of wilderness.'

Iti yañhi kho tattha na hoti tena taṃ suññaṃ samanupassati,

这样，凡是那里（林野想中）没有的，他就随观其为空。

Thus he regards it as empty of whatever is not there.

yaṃ pana tattha avasiṭṭhaṃ hoti taṃ ‘santamidaṃ atthī’”ti pajānāti.

而凡是那里（林野想中）还剩下的，他就了知：‘这个是存在的！’

Whatever remains, he discerns as present: 'There is this.'

Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.

阿难！这样，他对空性的进入就是如实的、不颠倒的、完全清净的。

And so this, his entry into emptiness, accords with actuality, is undistorted in meaning, & pure.

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第二章 ✩ 地想 The Perception of Earth [2]

﹝第二卷 ➲﹞ 177. “Puna caparaṃ, ānanda, bhikkhu amanasikaritvā manussasaññaṃ,

再者，阿难！比丘不作意人想，

"Further, Ananda, the monk — not attending to the perception of human being,
amanasikaritvā araññasaññaṃ,

不作意林野想，
not attending to the perception of wilderness —
pathavīsaññaṃ paṭicca manasi karoti ekattaṃ.

只作意基于‘地想’而存在的单一性。

attends to the singleness based on the perception of earth.

Tassa pathavīsaññāya cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati.

对于地想，他的心会跃入、感到喜悦、安住下来并获得胜解。

His mind takes pleasure, finds satisfaction, settles, & indulges in its perception of earth.

Seyyathāpi, ānanda, āsabhacammaṃ saṅkusatena suvihataṃ vigatavalikaṃ;

阿难！譬如一张牛皮用一百根桩子拉开，没有了皱褶；

Just as a bull's hide is stretched free from wrinkles with a hundred stakes, even so —
evameva kho, ānanda, bhikkhu yaṃ imissā pathaviyā ukkūlavikkūlaṃ nadīviduggaṃ khāṇukaṇṭakaṭṭhānaṃ pabbatavisamaṃ taṃ sabbaṃ [sabbaṃ (ka.)] amanasikaritvā

阿难！正是这样，比丘对于这大地上所有的高低不平、河川溪谷、树桩荆棘之地、崎岖山峦，全都不作意，
without attending to all the ridges & hollows, the river ravines, the tracts of stumps & thorns, the craggy irregularities of this earth —
pathavīsaññaṃ paṭicca manasi karoti ekattaṃ.

只作意基于‘地想’而存在的单一性。

he attends to the singleness based on the perception of earth.

Tassa pathavīsaññāya cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati.

对于地想，他的心会跃入、感到喜悦、安住下来并获得胜解。

His mind takes pleasure, finds satisfaction, settles, & indulges in its perception of earth.

So evaṃ pajānāti – ‘ye assu darathā manussasaññaṃ paṭicca tedha na santi,

他这样了知：‘凡是会因人想而产生的困扰，在这里（地想中）都没有了；

"He discerns that 'Whatever disturbances that would exist based on the perception of human being are not present.

ye assu darathā araññasaññaṃ paṭicca tedha na santi,

凡是会因林野想而产生的困扰，在这里（地想中）都没有了；

Whatever disturbances that would exist based on the perception of wilderness are not present.

atthi cevāyaṃ darathamattā yadidaṃ – pathavīsaññaṃ paṭicca ekattan’ti.

仅仅剩下这一点的困扰，那就是：基于地想而存在的单一性。’

There is only this modicum of disturbance: the singleness based on the perception of earth.'

So ‘suññamidaṃ saññāgataṃ manussasaññāyā’ti pajānāti,

他了知：‘这种想的层面，是空于人想的。’

He discerns that 'This mode of perception is empty of the perception of human being.

‘suññamidaṃ saññāgataṃ araññasaññāyā’ti pajānāti,

他了知：‘这种想的层面，是空于林野想的。’

This mode of perception is empty of the perception of wilderness.

‘atthi cevidaṃ asuññataṃ yadidaṃ – pathavīsaññaṃ paṭicca ekattan’ti.

但其中也有不空的部分，那就是：基于地想而存在的单一性。’

There is only this non-emptiness: the singleness based on the perception of earth.'

Iti yañhi kho tattha na hoti tena taṃ suññaṃ samanupassati,

这样，凡是那里（地想中）没有的，他就随观其为空。

Thus he regards it as empty of whatever is not there.

yaṃ pana tattha avasiṭṭhaṃ hoti taṃ ‘santamidaṃ atthī’ti pajānāti.

而凡是那里（地想中）还剩下的，他就了知：‘这个是存在的！’

Whatever remains, he discerns as present: 'There is this.'

Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.

阿难！这样，他对空性的进入就是如实的、不颠倒的、完全清净的。

And so this, his entry into emptiness, accords with actuality, is undistorted in meaning, & pure.

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第三章 ✩ 空无边处想 The Infinitude of Space [3]

﹝第三卷 ➲﹞ 178. “Puna caparaṃ, ānanda, bhikkhu amanasikaritvā araññasaññaṃ,

再者，阿难！比丘不作意林野想，

"Further, Ananda, the monk — not attending to the perception of wilderness,
amanasikaritvā pathavīsaññaṃ,

不作意地想，
not attending to the perception of earth —
ākāsānañcāyatanasaññaṃ paṭicca manasi karoti ekattaṃ.

只作意基于‘空无边处想’而存在的单一性。

attends to the singleness based on the perception of the dimension of the infinitude of space.

Tassa ākāsānañcāyatanasaññāya cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati.

对于空无边处想，他的心会跃入、感到喜悦、安住下来并获得胜解。

His mind takes pleasure, finds satisfaction, settles, & indulges in its perception of the dimension of the infinitude of space.

So evaṃ pajānāti – ‘ye assu darathā araññasaññaṃ paṭicca tedha na santi,

他这样了知：‘凡是会因林野想而产生的困扰，在这里（空无边处想中）都没有了；

"He discerns that 'Whatever disturbances that would exist based on the perception of wilderness are not present.

ye assu darathā pathavīsaññaṃ paṭicca tedha na santi,

凡是会因地想而产生的困扰，在这里（空无边处想中）都没有了；

Whatever disturbances that would exist based on the perception of earth are not present.

atthi cevāyaṃ darathamattā yadidaṃ – ākāsānañcāyatanasaññaṃ paṭicca ekattan’ti.

仅仅剩下这一点的困扰，那就是：基于空无边处想而存在的单一性。’

There is only this modicum of disturbance: the singleness based on the perception of the dimension of the infinitude of space.'

So ‘suññamidaṃ saññāgataṃ araññasaññāyā’ti pajānāti,

他了知：‘这种想的层面，是空于林野想的。’

He discerns that 'This mode of perception is empty of the perception of wilderness.

‘suññamidaṃ saññāgataṃ pathavīsaññāyā’ti pajānāti,

他了知：‘这种想的层面，是空于地想的。’

This mode of perception is empty of the perception of earth.

‘atthi cevidaṃ asuññataṃ yadidaṃ – ākāsānañcāyatanasaññaṃ paṭicca ekattan’ti.

但其中也有不空的部分，那就是：基于空无边处想而存在的单一性。’

There is only this non-emptiness: the singleness based on the perception of the dimension of the infinitude of space.'

Iti yañhi kho tattha na hoti tena taṃ suññaṃ samanupassati,

这样，凡是那里（空无边处想中）没有的，他就随观其为空。

Thus he regards it as empty of whatever is not there.

yaṃ pana tattha avasiṭṭhaṃ hoti taṃ ‘santamidaṃ atthī’ti pajānāti.

而凡是那里（空无边处想中）还剩下的，他就了知：‘这个是存在的！’

Whatever remains, he discerns as present: 'There is this.'

Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.

阿难！这样，他对空性的进入就是如实的、不颠倒的、完全清净的。

And so this, his entry into emptiness, accords with actuality, is undistorted in meaning, & pure.

第四章 ✩ 识无边处想 The Infinitude of Consciousness [4]

﹝第四卷 ➲﹞ 179. “Puna caparaṃ, ānanda, bhikkhu amanasikaritvā pathavīsaññaṃ,

再者，阿难！比丘不作意地想，

"Further, Ananda, the monk — not attending to the perception of earth,
amanasikaritvā ākāsānañcāyatanasaññaṃ,

不作意空无边处想，
not attending to the perception of the dimension of the infinitude of space —
viññāṇañcāyatanasaññaṃ paṭicca manasi karoti ekattaṃ.

只作意基于‘识无边处想’而存在的单一性。

attends to the singleness based on the perception of the dimension of the infinitude of consciousness.

Tassa viññāṇañcāyatanasaññāya cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati.

对于识无边处想，他的心会跃入、感到喜悦、安住下来并获得胜解。

His mind takes pleasure, finds satisfaction, settles, & indulges in its perception of the dimension of the infinitude of consciousness.

So evaṃ pajānāti – ‘ye assu darathā pathavīsaññaṃ paṭicca tedha na santi,

他这样了知：‘凡是会因地想而产生的困扰，在这里（识无边处想中）都没有了；

"He discerns that 'Whatever disturbances that would exist based on the perception of earth are not present.

ye assu darathā ākāsānañcāyatanasaññaṃ paṭicca tedha na santi,

凡是会因空无边处想而产生的困扰，在这里（识无边处想中）都没有了；

Whatever disturbances that would exist based on the perception of the dimension of the infinitude of space are not present.

atthi cevāyaṃ darathamattā yadidaṃ – viññāṇañcāyatanasaññaṃ paṭicca ekattan’ti.

仅仅剩下这一点的困扰，那就是：基于识无边处想而存在的单一性。’

There is only this modicum of disturbance: the singleness based on the perception of the dimension of the infinitude of consciousness.'

So ‘suññamidaṃ saññāgataṃ pathavīsaññāyā’ti pajānāti,

他了知：‘这种想的层面，是空于地想的。’

He discerns that 'This mode of perception is empty of the perception of earth.

‘suññamidaṃ saññāgataṃ ākāsānañcāyatanasaññāyā’ti pajānāti,

他了知：‘这种想的层面，是空于空无边处想的。’

This mode of perception is empty of the perception of the dimension of the infinitude of space.

‘atthi cevidaṃ asuññataṃ yadidaṃ – viññāṇañcāyatanasaññaṃ paṭicca ekattan’ti.

但其中也有不空的部分，那就是：基于识无边处想而存在的单一性。’

There is only this non-emptiness: the singleness based on the perception of the dimension of the infinitude of consciousness.'

Iti yañhi kho tattha na hoti tena taṃ suññaṃ samanupassati,

这样，凡是那里（识无边处想中）没有的，他就随观其为空。

Thus he regards it as empty of whatever is not there.

yaṃ pana tattha avasiṭṭhaṃ hoti taṃ ‘santamidaṃ atthī’ti pajānāti.

而凡是那里（识无边处想中）还剩下的，他就了知：‘这个是存在的！’

Whatever remains, he discerns as present: 'There is this.'

Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.

阿难！这样，他对空性的进入就是如实的、不颠倒的、完全清净的。

And so this, his entry into emptiness, accords with actuality, is undistorted in meaning, & pure.

第五章 ✩ 无所有处想 Nothingness [5]

﹝第五卷 ➲﹞ 180. “Puna caparaṃ, ānanda, bhikkhu amanasikaritvā ākāsānañcāyatanasaññaṃ,

再者，阿难！比丘不作意空无边处想，

"Further, Ananda, the monk — not attending to the perception of the dimension of the infinitude of space,
amanasikaritvā viññāṇañcāyatanasaññaṃ,

不作意识无边处想，
not attending to the perception of the dimension of the infinitude of consciousness —
ākiñcaññāyatanasaññaṃ paṭicca manasi karoti ekattaṃ.

只作意基于‘无所有处想’而存在的单一性。

attends to the singleness based on the perception of the dimension of nothingness.

Tassa ākiñcaññāyatanasaññāya cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati.

对于无所有处想，他的心会跃入、感到喜悦、安住下来并获得胜解。

His mind takes pleasure, finds satisfaction, settles, & indulges in its perception of the dimension of nothingness.

So evaṃ pajānāti – ‘ye assu darathā ākāsānañcāyatanasaññaṃ paṭicca tedha na santi,

他这样了知：‘凡是会因空无边处想而产生的困扰，在这里（无所有处想中）都没有了；

"He discerns that 'Whatever disturbances that would exist based on the perception of the dimension of the infinitude of space are not present.

ye assu darathā viññāṇañcāyatanasaññaṃ paṭicca tedha na santi,

凡是会因识无边处想而产生的困扰，在这里（无所有处想中）都没有了；

Whatever disturbances that would exist based on the perception of the dimension of the infinitude of consciousness are not present.

atthi cevāyaṃ darathamattā yadidaṃ – ākiñcaññāyatanasaññaṃ paṭicca ekattan’ti.

仅仅剩下这一点的困扰，那就是：基于无所有处想而存在的单一性。’

There is only this modicum of disturbance: the singleness based on the perception of the dimension of nothingness.'

So ‘suññamidaṃ saññāgataṃ ākāsānañcāyatanasaññāyā’ti pajānāti,

他了知：‘这种想的层面，是空于空无边处想的。’

He discerns that 'This mode of perception is empty of the perception of the dimension of the infinitude of space.

‘suññamidaṃ saññāgataṃ viññāṇañcāyatanasaññāyā’ti pajānāti,

他了知：‘这种想的层面，是空于识无边处想的。’

This mode of perception is empty of the perception of the dimension of the infinitude of consciousness.

‘atthi cevidaṃ asuññataṃ yadidaṃ – ākiñcaññāyatanasaññaṃ paṭicca ekattan’ti.

但其中也有不空的部分，那就是：基于无所有处想而存在的单一性。’

There is only this non-emptiness: the singleness based on the perception of the dimension of nothingness.'

Iti yañhi kho tattha na hoti tena taṃ suññaṃ samanupassati,

这样，凡是那里（无所有处想中）没有的，他就随观其为空。

Thus he regards it as empty of whatever is not there.

yaṃ pana tattha avasiṭṭhaṃ hoti taṃ ‘santamidaṃ atthī’ti pajānāti.

而凡是那里（无所有处想中）还剩下的，他就了知：‘这个是存在的！’

Whatever remains, he discerns as present: 'There is this.'

Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.

阿难！这样，他对空性的进入就是如实的、不颠倒的、完全清净的。

And so this, his entry into emptiness, accords with actuality, is undistorted in meaning, & pure.

第六章 ✩ 非想非非想处想 Neither Perception nor Non-Perception [6]

﹝第六卷 ➲﹞ 181. “Puna caparaṃ, ānanda bhikkhu amanasikaritvā viññāṇañcāyatanasaññaṃ,

再者，阿难！比丘不作意识无边处想，

"Further, Ananda, the monk — not attending to the perception of the dimension of the infinitude of consciousness,
amanasikaritvā ākiñcaññāyatanasaññaṃ,

不作意无所有处想，
not attending to the perception of the dimension of nothingness —
nevasaññānāsaññāyatanasaññaṃ paṭicca manasi karoti ekattaṃ.

只作意基于‘非想非非想处想’而存在的单一性。

attends to the singleness based on the dimension of neither perception nor non-perception.

Tassa nevasaññānāsaññāyatanasaññāya cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati.

对于非想非非想处想，他的心会跃入、感到喜悦、安住下来并获得胜解。

His mind takes pleasure, finds satisfaction, settles, & indulges in the dimension of neither perception nor non-perception.

So evaṃ pajānāti – ‘ye assu darathā viññāṇañcāyatanasaññaṃ paṭicca tedha na santi,

他这样了知：‘凡是会因识无边处想而产生的困扰，在这里（非想非非想处想中）都没有了；

"He discerns that 'Whatever disturbances that would exist based on the perception of the dimension of the infinitude of consciousness are not present.

ye assu darathā ākiñcaññāyatanasaññaṃ paṭicca tedha na santi,

凡是会因无所有处想而产生的困扰，在这里（非想非非想处想中）都没有了；

Whatever disturbances that would exist based on the perception of the dimension of nothingness are not present.

atthi cevāyaṃ darathamattā yadidaṃ – nevasaññānāsaññāyatanasaññaṃ paṭicca ekattan’ti.

仅仅剩下这一点的困扰，那就是：基于非想非非想处想而存在的单一性。’

There is only this modicum of disturbance: the singleness based on the dimension of neither perception nor non-perception.'

So ‘suññamidaṃ saññāgataṃ viññāṇañcāyatanasaññāyā’ti pajānāti,

他了知：‘这种想的层面，是空于识无边处想的。’

He discerns that 'This mode of perception is empty of the perception of the dimension of the infinitude of consciousness.

‘suññamidaṃ saññāgataṃ ākiñcaññāyatanasaññāyā’ti pajānāti,

他了知：‘这种想的层面，是空于无所有处想的。’

This mode of perception is empty of the perception of the dimension of nothingness.

‘atthi cevidaṃ asuññataṃ yadidaṃ – nevasaññānāsaññāyatanasaññaṃ paṭicca ekattan’ti.

但其中也有不空的部分，那就是：基于非想非非想处而存在的单一性。’

There is only this non-emptiness: the singleness based on the dimension of neither perception nor non-perception.'

Iti yañhi kho tattha na hoti tena taṃ suññaṃ samanupassati,

这样，凡是那里（非想非非想处想中）没有的，他就随观其为空。

Thus he regards it as empty of whatever is not there.

yaṃ pana tattha avasiṭṭhaṃ hoti taṃ ‘santamidaṃ atthī’ti pajānāti.

而凡是那里（非想非非想处想中）还剩下的，他就了知：‘这个是存在的！’

Whatever remains, he discerns as present: 'There is this.'

Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.

阿难！这样，他对空性的进入就是如实的、不颠倒的、完全清净的。

And so this, his entry into emptiness, accords with actuality, is undistorted in meaning, & pure.

第七章 ✩ 无相心三昧 Theme-Less Concentration [7]

﹝第七卷 ➲﹞ 182. “Puna caparaṃ, ānanda, bhikkhu amanasikaritvā ākiñcaññāyatanasaññaṃ,

再者，阿难！不作意无所有处想，

"Further, Ananda, the monk — not attending to the perception of the dimension of nothingness,
amanasikaritvā nevasaññānāsaññāyatanasaññaṃ,

不作意非想非非想处想，
not attending to the perception of the dimension of neither perception nor non-perception —
animittaṃ cetosamādhiṃ paṭicca manasi karoti ekattaṃ.

只作意基于‘无相心定’而存在的单一性。

attends to the singleness based on the theme-less concentration of awareness.

Tassa animitte cetosamādhimhi cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati.

对于无相心定，他的心会跃入、感到喜悦、安住下来并获得胜解。

His mind takes pleasure, finds satisfaction, settles, & indulges in its theme-less concentration of awareness.

So evaṃ pajānāti – ‘ye assu darathā ākiñcaññāyatanasaññaṃ paṭicca tedha na santi,

他这样了知：‘凡是会因无所有处想而产生的困扰，在这里（无相心定中）都没有了；

"He discerns that 'Whatever disturbances that would exist based on the perception of the dimension of nothingness are not present.

ye assu darathā nevasaññānāsaññāyatanasaññaṃ paṭicca tedha na santi,

凡是会因非想非非想处想而产生的困扰，在这里（无相心定中）都没有了；

Whatever disturbances that would exist based on the perception of the dimension of neither perception nor non-perception, are not present.

atthi cevāyaṃ darathamattā yadidaṃ – imameva kāyaṃ paṭicca saḷāyatanikaṃ jīvitapaccayā’ti.

但还剩下这一点的困扰，那就是：这个缘于生命而存在的六处之身。’

And there is only this modicum of disturbance: that connected with the six sensory spheres, dependent on this very body with life as its condition.'

So ‘suññamidaṃ saññāgataṃ ākiñcaññāyatanasaññāyā’ti pajānāti,

他了知：‘这种想的层面，是空于无所有处想的。’

He discerns that 'This mode of perception is empty of the perception of the dimension of nothingness.

‘suññamidaṃ saññāgataṃ nevasaññānāsaññāyatanasaññāyā’ti pajānāti,

他了知：‘这种想的层面，是空于非想非非想处想的。’

This mode of perception is empty of the perception of the dimension of neither perception nor non-perception.

‘atthi cevidaṃ asuññataṃ yadidaṃ – imameva kāyaṃ paṭicca saḷāyatanikaṃ jīvitapaccayā’ti.

但其中也有不空的部分，那就是：这个缘于生命而存在的六处之身。’

There is only this non-emptiness: that connected with the six sensory spheres, dependent on this very body with life as its condition.'

Iti yañhi kho tattha na hoti tena taṃ suññaṃ samanupassati,

这样，凡是那里（无相心定中）没有的，他就随观其为空。

Thus he regards it as empty of whatever is not there.

yaṃ pana tattha avasiṭṭhaṃ hoti taṃ ‘santamidaṃ atthī’ti pajānāti.

而凡是那里（无相心定中）还剩下的，他就了知：‘这个是存在的！’

Whatever remains, he discerns as present: 'There is this.'

Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā suññatāvakkanti bhavati.

阿难！这样，他对空性的进入就是如实的、不颠倒的、完全清净的。

And so this, his entry into emptiness, accords with actuality, is undistorted in meaning, & pure.

卍　　　　卍　　　　卍

第八章 ✩ 漏尽解脱 Release [8]

﹝第八卷 ➲﹞ 183. “Puna caparaṃ, ānanda, bhikkhu amanasikaritvā ākiñcaññāyatanasaññaṃ,

再者，阿难！比丘不作意无所有处想，

"Further, Ananda, the monk — not attending to the perception of the dimension of nothingness,
amanasikaritvā nevasaññānāsaññāyatanasaññaṃ,

不作意非想非非想处想，
not attending to the perception of the dimension of neither perception nor non-perception —
animittaṃ cetosamādhiṃ paṭicca manasi karoti ekattaṃ.

只作意基于‘无相心定’而存在的单一性。

attends to the singleness based on the theme-less concentration of awareness.

Tassa animitte cetosamādhimhi cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati.

对于无相心定，他的心会跃入、感到喜悦、安住下来并获得胜解。

His mind takes pleasure, finds satisfaction, settles, & indulges in its theme-less concentration of awareness.

So evaṃ pajānāti – ‘ayampi kho animitto cetosamādhi abhisaṅkhato abhisañcetayito’.

他这样了知：‘这个无相心定也是由因缘造作、由意志构想而成的。’

"He discerns that 'This theme-less concentration of awareness is fabricated & mentally fashioned.'

‘Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamman’ti pajānāti.

他了知：‘凡是由因缘造作、由意志构想而成的，都是无常的、是必然会灭去的法。’

And he discerns that 'Whatever is fabricated & mentally fashioned is inconstant & subject to cessation.'

Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati,

对于这样了知、这样看见的他，心从欲漏中解脱出来，

For him — thus knowing, thus seeing — the mind is released from the effluent of sensuality,
bhavāsavāpi cittaṃ vimuccati,

心从有漏中解脱出来，
the effluent of becoming,
avijjāsavāpi cittaṃ vimuccati.

心从无明漏中解脱出来。

the effluent of ignorance.

Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.

当解脱时，他生起‘已解脱’的智慧，了知：

With release, there is the knowledge, 'Released.'

‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.

‘（我的）生已经穷尽，梵行已经圆满达成，应做之事都已完成，不会再有下一次的存在状态了。’

He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'

So evaṃ pajānāti – ‘ye assu darathā kāmāsavaṃ paṭicca tedha na santi,

他这样了知：‘凡是会因欲漏而产生的困扰，在这里（解脱状态中）都没有了；

"He discerns that 'Whatever disturbances that would exist based on the effluent of sensuality...

ye assu darathā bhavāsavaṃ paṭicca tedha na santi,

凡是会因有漏而产生的困扰，在这里（解脱状态中）都没有了；
the effluent of becoming...

ye assu darathā avijjāsavaṃ paṭicca tedha na santi,

凡是会因无明漏而产生的困扰，在这里（解脱状态中）都没有了；
the effluent of ignorance, are not present.

atthi cevāyaṃ darathamattā yadidaṃ – imameva kāyaṃ paṭicca saḷāyatanikaṃ jīvitapaccayā’ti.

但还剩下这一点的困扰，那就是：这个缘于生命而存在的六处之身。’

And there is only this modicum of disturbance: that connected with the six sensory spheres, dependent on this very body with life as its condition.'

So ‘suññamidaṃ saññāgataṃ kāmāsavenā’ti pajānāti,

他了知：‘这种想的层面，是空于欲漏的。’

He discerns that 'This mode of perception is empty of the effluent of sensuality...

‘suññamidaṃ saññāgataṃ bhavāsavenā’ti pajānāti,

他了知：‘这种想的层面，是空于有漏的。’

becoming...

‘suññamidaṃ saññāgataṃ avijjāsavenā’ti pajānāti,

他了知：‘这种想的层面，是空于无明漏的。’

ignorance.

‘atthi cevidaṃ asuññataṃ yadidaṃ – imameva kāyaṃ paṭicca saḷāyatanikaṃ jīvitapaccayā’ti.

但其中也有不空的部分，那就是：这个缘于生命而存在的六处之身。’

And there is just this non-emptiness: that connected with the six sensory spheres, dependent on this very body with life as its condition.'

Iti yañhi kho tattha na hoti tena taṃ suññaṃ samanupassati,

这样，凡是那里（解脱状态中）没有的，他就随观其为空。

Thus he regards it as empty of whatever is not there.

yaṃ pana tattha avasiṭṭhaṃ hoti taṃ ‘santamidaṃ atthī’ti pajānāti.

而凡是那里（解脱状态中）还剩下的，他就了知：‘这个是存在的！’

Whatever remains, he discerns as present: 'There is this.'

Evampissa esā, ānanda, yathābhuccā avipallatthā parisuddhā paramānuttarā suññatāvakkanti bhavati.

阿难！这样，他对空性的进入就是如实的、不颠倒的、完全清净的、至高无上的。

And so this, his entry into emptiness, accords with actuality, is undistorted in meaning, pure — superior & unsurpassed.

卍　　　　卍　　　　卍

第九章 ✩ 三世圣者、皆住空性 Enter & Remained in the Superior Emptiness [9]

﹝第九卷 ➲﹞ 184. “Yepi hi keci, ānanda, atītamaddhānaṃ samaṇā vā brāhmaṇā vā parisuddhaṃ paramānuttaraṃ suññataṃ upasampajja vihariṃsu,

“是的，阿难！任何在过去时代的沙门或婆罗门，他们进入并安住于那清净、卓越、无上的空性之中；

"Ananda, whatever contemplatives and brahmans who in the past entered & remained in an emptiness that was pure, superior, & unsurpassed,
sabbe te imaṃyeva parisuddhaṃ paramānuttaraṃ suññataṃ upasampajja vihariṃsu.

所有这些人，都是进入并安住于这同样清净、卓越、无上的空性之中！

they all entered & remained in this very same emptiness that is pure, superior, & unsurpassed.

Yepi [ye (sī. pī.)] hi keci, ānanda, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā parisuddhaṃ paramānuttaraṃ suññataṃ upasampajja viharissanti,

是的，阿难！任何在未来时代的沙门或婆罗门，他们将要进入并安住于那清净、卓越、无上的空性之中；

Whatever contemplatives and brahmans who in the future will enter & remain in an emptiness that will be pure, superior, & unsurpassed,
sabbe te imaṃyeva parisuddhaṃ paramānuttaraṃ suññataṃ upasampajja viharissanti.

所有这些人，都将要进入并安住于这同样清净、卓越、无上的空性之中！

they all will enter & remain in this very same emptiness that is pure, superior, & unsurpassed.

Yepi [ye (sī. pī.)] hi keci, ānanda, etarahi samaṇā vā brāhmaṇā vā parisuddhaṃ paramānuttaraṃ suññataṃ upasampajja viharanti,

是的，阿难！任何在当前时代的沙门或婆罗门，他们正在进入并安住于那清净、卓越、无上的空性之中；

Whatever contemplatives and brahmans who at present enter & remain in an emptiness that is pure, superior, & unsurpassed,
sabbe te imaṃyeva parisuddhaṃ paramānuttaraṃ suññataṃ upasampajja viharanti.

所有这些人，都正在进入并安住于这同样清净、卓越、无上的空性之中！

they all enter & remain in this very same emptiness that is pure, superior, & unsurpassed.

Tasmātiha, ānanda, ‘parisuddhaṃ paramānuttaraṃ suññataṃ upasampajja viharissāmā’ti [viharissāmīti (pī. ka.)] – evañhi vo [te (ka.)], ānanda, sikkhitabban”ti.

因此，阿难！你们应当这样训练自己：‘我们将会进入并安住于那清净、卓越、无上的空性之中！’”

"Therefore, Ananda, you should train yourselves: 'We will enter & remain in the emptiness that is pure, superior, & unsurpassed.'"

Idamavoca bhagavā.

世尊说完了这番话。

That is what the Blessed One said.

卍　　　　卍　　　　卍

第三品 ✫ 结语 Epilog [9]

Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.

具寿阿难心满意足，

对世尊所说的法感到欢喜和信受。

Gratified, Ven. Ananda delighted in the Blessed One's words.

Cūḷasuññatasuttaṃ niṭṭhitaṃ paṭhamaṃ.

空性小经 ～空品‧第一经终

The Lesser Discourse on Emptiness: the First.

～《中部经典‧空品‧Cūḷasuññatasutta 空性小经》(MN 121, 176-184)

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2566.6.10 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《3》Uparipaṇṇāsapāḷi 后分五十二经篇 (MN 101-152, 1-463)/3. Suññatavagga 空品 (MN 121-130, 176-271)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2 Mahāsuññatasutta 空性大经 (MN 122, 185-196)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Mahāsuññatasuttaṃ

空性大经 The Greater Discourse on Emptiness

【 English Translated from the Pali by Thanissaro Bhikkhu 】

空性大经【目录】(Contents)

空性大经 Mahāsuññatasuttaṃ / The Greater Discourse on Emptiness (MN 122, 185-196) [1~12]

第一品 ✫ 前 言 Preface [1~2]

第二品 ✫ 乐于独处 Pleasure of Seclusion [2]

第一章 ✩ 不迷众悦 Don't Delight in Company [2]

第二章 ✩ 二心解脱 Awareness-Release [2]

第三章 ✩ 远离色想 Don't Envision a Form [2]

第三品 ✫ 修无相心 Internal Emptiness [3~7]

第一章 ✩ 住于禅定 Concentration (Wholehearted) [4]

第一节 ❦ 修四静虑 Four Jhana [4]

第二节 ❦ 住于空性 Attends to Emptiness [4]

一、 内外空、不动禅、心不明净 The Mind not Take Pleasure [4]

二、 内外空、不动禅、心得明净 The Mind Takes Pleasure [4]

第二章 ✩ 动静语默 Alert Every State (Acting & Speaking) [5]

第一节 ❦ 行住坐卧 Walking Standing Sitting & Lying [5]

第二节 ❦ 觉知言语 Alert Speaking [5]

一、 不谈戏论 Vulgar Speaking [5]

二、 圣正教言 Self-Awakening Speaking [5]

第三章 ✩ 观心寻思 Alert Thinking [5]

第一节 ❦ 三不善寻 Vulgar Thinking [5]

第二节 ❦ 三善寻思 Self-Awakening Thinking [5]

第四章 ✩ 五欲功德 Five Strings of Sensuality [6]

第一节 ❦ 滋长五欲 Reflect on Mind Repeatedly [6]

第二节 ❦ 舍离五欲 Sensuality Has Been Abandoned [6]

第五章 ✩ 观五取蕴 Five Clinging-Aggregates [7]

第一节 ❦ 随观生灭 Arising & Passing Away [7]

第二节 ❦ 舍断我慢 Abandons any Conceit [7]

第四品 ✫ 如何学佛？ Follow after the Buddha [7~12]

第一章 ✩ 学佛目的 What Aim for a Disciple [7~8]

第一节 ❦ 非为读诵 Not Proper for Hear Discourses [8]

第二节 ❦ 贯通理解 Penetrate the Teachings [8]

第二章 ✩ 梵行三灾患 Three Undoing of the Holy Life [8~11]

第一节 ❦ 烦劳师灾患 The Teacher's Undoing [9]

第二节 ❦ 烦弟子灾患 The Student's Undoing [10]

第三节 ❦ 烦梵行灾患 Following Holy Life Undoing [11]

一、 诸佛离欲 Tathagata Arises in the World [11]

二、 弟子染着 Student Reverts to Luxury [11]

三、 烦梵行者、更生恶趣 He is Even Better Deprivation [11]

第三章 ✩ 如何亲近佛陀？ How Do Students Engage With the Teacher [12]

第一节 ❦ 敌对方式 Opposition [12]

第二节 ❦ 友善方式 Friendliness [12]

第三节 ❦ 利益福祉 Long-Term Well-Being [12]

第四节 ❦ 作陶匠喻 Like a Potter [12]

第五品 ✫ 结 语 Epilog [12]

༺ ⎈ ༻

空性大经 Mahāsuññatasuttaṃ / The Greater Discourse on Emptiness (MN 122, 185-196) [1~12]

第一品 ✫ 前 言 Preface [1~2]

﹝第一卷 ➲﹞ 185. Evaṃ me sutaṃ –

我是这样听说的。

I have heard that

ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme.

有一个时候，世尊住在释迦族迦毗罗卫城的尼拘律树园里。

on one occasion the Blessed One was staying among the Sakyans at Kapilavatthu in the Banyan Park.

Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kapilavatthuṃ piṇḍāya pāvisi.

那时，世尊在午前时分，穿好衣服，拿着钵和外衣，进入迦毗罗卫城乞食。

Then in the early morning, the Blessed One, having put on his robes and carrying his bowl and outer robe, went into Kapilavatthu for alms.

Kapilavatthusmiṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena kāḷakhemakassa sakkassa vihāro tenupasaṅkami divāvihārāya.

在迦毗罗卫城中乞食完毕，吃过饭，从乞食处回来，为了日间的安歇（午间独坐），前往迦罗差摩释迦族人的住处。

Having gone for alms in Kapilavatthu, after the meal, returning from his alms round, he went to the dwelling of Kala-khemaka the Sakyan for the day's abiding.

Tena kho pana samayena kāḷakhemakassa sakkassa vihāre sambahulāni senāsanāni paññattāni honti.

那时，迦罗差摩释迦族人的住处，设有许多床座。

Now at that time many resting places had been prepared in Kala-khemaka the Sakyan's dwelling.

Addasā kho bhagavā kāḷakhemakassa sakkassa vihāre sambahulāni senāsanāni paññattāni.

世尊看见迦罗差摩释迦族人的住处，设有许多床座。

The Blessed One saw the many resting places prepared there,

Disvāna bhagavato etadahosi – “sambahulāni kho kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni. Sambahulā nu kho idha bhikkhū viharantī”ti.

看到后，世尊这样想：“迦罗差摩释迦族人的住处，设有许多床座，难道这里住了很多比丘吗？”

and on seeing them, the thought occurred to him, "There are many resting places prepared here. Do many monks live here?"

﹝第二卷 ➲﹞ 186. Tena kho pana samayena āyasmā ānando sambahulehi bhikkhūhi saddhiṃ ghaṭāya sakkassa vihāre cīvarakammaṃ karoti.

恰好在那个时候，尊者阿难和许多比丘一起，在迦多释迦族人的住处缝制僧衣。

Now at that time Ven. Ananda, together with many other monks, was making robes at the dwelling of Ghata the Sakyan.

Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena ghaṭāya sakkassa vihāro tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.

那时，世尊在傍晚时分（下午二时至六时）从禅坐中起来，前往迦多释迦族人的住处，到了之后，在准备好的座位上坐下。

Then, when it was evening, the Blessed One rose from seclusion and went to the dwelling of Ghata the Sakyan. On arrival, he sat down on a seat made ready.

Nisajja kho bhagavā āyasmantaṃ ānandaṃ āmantesi –

坐下后，世尊对尊者阿难说：

Having sat down, he asked Ven. Ananda,

“sambahulāni kho, ānanda, kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni.

“阿难！迦罗差摩释迦族人的住处，设有许多床座，

"There are many resting places prepared in Kala-khemaka the Sakyan's dwelling.

Sambahulā nu kho ettha bhikkhū viharantī”ti?

是不是有很多比丘住在那里？”

Do many monks live there?"

“Sambahulāni, bhante, kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni.

［阿难回答说］：“世尊！迦罗差摩释迦族人的住处，确实设有许多床座，

"Yes, lord, there are many resting places prepared in Kala-khemaka the Sakyan's dwelling.

Sambahulā bhikkhū ettha viharanti.

那里住了很多比丘，

Many monks live there.

Cīvarakārasamayo no, bhante, vattatī”ti.

世尊！我们现在正是缝制僧衣的时候。”

Our time for making robes has come around."

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第二品 ✫ 乐于独处 Pleasure of Seclusion [2]

第一章 ✩ 不迷众悦 Don't Delight in Company [2]

“Na kho, ānanda, bhikkhu sobhati saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṃ anuyutto gaṇārāmo gaṇarato gaṇasammudito.

［世尊说］：“阿难！乐于合群、喜爱合群、沉溺于合群之乐、乐于团体、喜爱团体、在团体中欢喜的比丘，（其前途）是暗淡无光的。

"Ananda, a monk does not shine if he delights in company, enjoys company, is committed to delighting in company; if he delights in a group, enjoys a group, rejoices in a group.

So vatānanda, bhikkhu saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṃ anuyutto gaṇārāmo gaṇarato gaṇasammudito

➊ 确实如此，阿难！乐于合群、喜爱合群、沉溺于合群之乐、乐于团体、喜爱团体、在团体中欢喜的比丘，

Indeed, Ananda, it is impossible that a monk who delights in company, enjoys company, is committed to delighting in company; who delights in a group, enjoys a group, rejoices in a group, will obtain at will —

yaṃ taṃ nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhisukhaṃ [sambodhasukhaṃ (sī. pī.), sambodhasukhaṃ cittekaggatāsukhaṃ (ka.) upari araṇavibhaṅgasutte pana sambodhisukhantveva dissati]

期望他能够随意、轻松、不费力地获得那出离之乐、独处之乐、寂静之乐、觉悟之乐——
without difficulty, without trouble — the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of self-awakening.

tassa sukhassa nikāmalābhī bhavissati akicchalābhī akasiralābhīti – netaṃ ṭhānaṃ vijjati.

这是不可能的！

Yo ca kho so, ānanda, bhikkhu eko gaṇasmā vūpakaṭṭho viharati tassetaṃ bhikkhuno

➋ 然而，阿难！凡是独自一人远离群体而住的比丘，这样的比丘，

But it is possible that a monk who lives alone, withdrawn from the group, can expect to obtain at will —

pāṭikaṅkhaṃ yaṃ taṃ nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhisukhaṃ

可以期望他能够随意、轻松、不费力地获得那出离之乐、独处之乐、寂静之乐、觉悟之乐——
without difficulty, without trouble — the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of self-awakening.

tassa sukhassa nikāmalābhī bhavissati akicchalābhī akasiralābhīti – ṭhānametaṃ vijjati.

这是有可能的！

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第二章 ✩ 二心解脱 Awareness-Release [2]

☆ 二种心解脱（阿罗汉） ➾ ① 适时爱乐心解脱、② 非时不动心解脱。

“So vatānanda, bhikkhu saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṃ anuyutto gaṇārāmo gaṇarato gaṇasammudito

➌ 确实如此，阿难！乐于合群、喜爱合群、沉溺于合群之乐、乐于团体、喜爱团体、在团体中欢喜的比丘，

"Indeed, Ananda, it is impossible that a monk who delights in company, enjoys company, is committed to delighting in company; who delights in a group, enjoys a group, rejoices in a group,

sāmāyikaṃ vā kantaṃ cetovimuttiṃ upasampajja viharissati asāmāyikaṃ vā akuppanti – netaṃ ṭhānaṃ vijjati.

（期望他）能够证入并安住于那暂时而可意的（适时）心解脱，或者那非暂时而稳固不动的（非时）心解脱——这是不可能的！

will enter & remain in the awareness-release that is temporary and pleasing, or in the awareness-release that is not-temporary and beyond provocation.

Yo ca kho so, ānanda, bhikkhu eko gaṇasmā vūpakaṭṭho viharati tassetaṃ bhikkhuno

➍ 然而，阿难！那独自一人远离群体而住的比丘，这样的比丘，

But it is possible that a monk who lives alone, withdrawn from the group,

pāṭikaṅkhaṃ sāmāyikaṃ vā kantaṃ cetovimuttiṃ upasampajja viharissati asāmāyikaṃ vā akuppanti – ṭhānametaṃ vijjati.

可以期望他能够证入并安住于那暂时而可意的（适时）心解脱，或者那非暂时而稳固不动的（非时）心解脱——这是有可能的！

can expect to enter & remain in the awareness-release that is temporary and pleasing, or in the awareness-release that is not-temporary and beyond provocation.

第三章 ✩ 远离色想 Don't Envision a Form [2]

“Nāhaṃ, ānanda, ekaṃ rūpampi [ekarūpampi (sī.)] samanupassāmi yattha rattassa yathābhiratassa rūpassa vipariṇāmaññathābhāvā na uppajjeyyuṃ sokaparidevadukkhadomanassūpāyāsā.

阿难！我不认为有任何一种色（物质形态），对于喜爱它、沉迷于它的人来说，当它变化、变异时，会不生起愁、悲、苦、忧、恼！

"Ananda, I do not envision even a single form whose change & alteration would not give rise to sorrow, lamentation, pain, distress, & despair in one who is passionate for it and takes delight in it.

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第三品 ✫ 修无相心 Internal Emptiness [3~7]

﹝第三卷 ➲﹞ 187. “Ayaṃ kho panānanda, vihāro tathāgatena abhisambuddho yadidaṃ –

再者，阿难！有这种由如来所证悟的安住状态，即：

"But there is this (mental) dwelling discovered by the Tathagata where,

sabbanimittānaṃ amanasikārā ajjhattaṃ suññataṃ upasampajja viharituṃ [viharataṃ (ka. sī.), viharati (syā. kaṃ. ka.)].

不作意一切相（外在特征），证入并安住于内在的空性。

not attending to any themes, he enters & remains in internal emptiness.

Tatra ce, ānanda, tathāgataṃ iminā vihārena viharantaṃ bhavanti [bhagavantaṃ (sī. syā. kaṃ. ka.)] upasaṅkamitāro bhikkhū bhikkhuniyo upāsakā upāsikāyo rājāno rājamahāmattā titthiyā titthiyasāvakā.

因此，阿难！当如来以此（空性）状态安住时，若有比丘、比丘尼、男居士、女居士、国王、大臣、外道修行者、外道弟子等前来拜访，

If, while he is dwelling there by means of this dwelling, he is visited by monks, nuns, lay men, lay women, kings, royal ministers, sectarians & their disciples,

Tatrānanda, tathāgato vivekaninneneva cittena vivekapoṇena vivekapabbhārena vūpakaṭṭhena nekkhammābhiratena byantībhūtena sabbaso āsavaṭṭhānīyehi

这时，阿难！如来（的心）总是倾向于独处、趋向于独处、导向于独处、安住于远离、乐于出离、完全灭除了一切导致烦恼（漏）生起的因素，
then — with his mind bent on seclusion, tending toward seclusion, inclined toward seclusion, aiming at seclusion, relishing renunciation, having destroyed those qualities that are the basis for mental fermentation —

dhammehi aññadatthu uyyojanikapaṭisaṃyuttaṃyeva kathaṃ kattā hoti.

（他）只会说那些恰好足以让他们告辞的话。

he converses with them only as much as is necessary for them to take their leave.

Tasmātihānanda, bhikkhu cepi ākaṅkheyya – ‘ajjhattaṃ suññataṃ upasampajja vihareyyan’ti,

因此，阿难！如果有比丘希望‘愿我能证入并安住于内在的空性’，

"So, Ananda, if a monk should wish, 'May I enter & remain in internal emptiness,'

tenānanda, bhikkhunā ajjhattameva cittaṃ saṇṭhapetabbaṃ sannisādetabbaṃ ekodi kātabbaṃ samādahātabbaṃ.

阿难！那位比丘就应当使自己的内心安定、平静、专注一境、达到禅定。

then he should get the mind steadied right within, settled, unified, & concentrated.

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第一章 ✩ 住于禅定 Concentration (Wholehearted) [4]

第一节 ❦ 修四静虑 Four Jhana [4]

﹝第四卷 ➲﹞ 188. “Kathañcānanda, bhikkhu ajjhattameva cittaṃ saṇṭhapeti sannisādeti ekodiṃ karoti [ekodikaroti (sī. syā. kaṃ. pī.)] samādahati?

那么，阿难！比丘应如何使内心安定、平静、专注一境、达到禅定呢？

And how does the monk get the mind steadied right within, settled, unified, & concentrated?

Idhānanda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati…pe…

阿难！在此，比丘 ⑴ 远离了欲乐，远离了不善法……进入并安住于初禅，具有寻和伺，由远离而生起喜和乐。……

There is the case where a monk — quite withdrawn from sensual pleasures, withdrawn from unskillful qualities — enters & remains in the first jhana...

dutiyaṃ jhānaṃ…

⑵ 再者，比丘平息了寻和伺，内心宁静，心达到专一，无寻无伺，由定而生起喜和乐，进入并安住于二禅。

the second jhana...

tatiyaṃ jhānaṃ…

⑶ 再者，比丘离喜之后，安住于舍，具念、正知，以身感受乐。这正是圣者所宣说的‘舍念乐住’，进入并安住于三禅。

the third jhana...

catutthaṃ jhānaṃ upasampajja viharati.

⑷ 再者，比丘断除了乐，也断除了苦，先前之喜、忧都已消失，不苦不乐，由舍而念得到清净，进入并安住于四禅。

the fourth jhana: purity of equanimity & mindfulness, neither-pleasure-nor-pain.

Evaṃ kho, ānanda, bhikkhu ajjhattameva cittaṃ saṇṭhapeti sannisādeti ekodiṃ karoti samādahati.

阿难！比丘应像这样使内心安定、平静、专注一境、达到禅定。

That is how a monk gets the mind steadied right within, settled, unified, & concentrated.

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第二节 ❦ 住于空性 Attends to Emptiness [4]

一、 内、外空、不动禅、心不明净 The Mind not Take Pleasure [4]

So ajjhattaṃ suññataṃ manasi karoti.

➊ 他在内（心）作意空性。

"He attends to internal emptiness.

Tassa ajjhattaṃ suññataṃ manasikaroto suññatāya cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati.

当他在内（心）作意空性时，他的心对于空性并不跃入、不喜悦（不清净）、不安住、不解脱。

While he is attending to internal emptiness, his mind does not take pleasure, find satisfaction, grow steady, or indulge in internal emptiness.

Evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti –

阿难！当这种情况发生时，比丘如此了知：

When this is the case, he discerns,

‘ajjhattaṃ suññataṃ kho me manasikaroto ajjhattaṃ suññatāya cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccatī’ti.

‘当我在内（心）作意空性时，我的心对于空性并不跃入、不喜悦（不清净）、不安住、不解脱。’

'While I am attending to internal emptiness, my mind does not take pleasure, find satisfaction, grow steady, or indulge in internal emptiness.'

Itiha tattha sampajāno hoti.

此时，他对此一切（状态）应当完全了知（无遗漏）！

In this way he is alert there.

So bahiddhā suññataṃ manasi karoti…pe…

➋ 他于外（观想）作意空性。……

"He attends to external emptiness...

当他于外（观想）作意空性时，他的心对于空性并不跃入、不喜悦（不清净）、不安住、不解脱。

阿难！当这种情况发生时，比丘如此了知：

‘当我在外（观想）作意空性时，我的心对于空性并不跃入、不喜悦（不清净）、不安住、不解脱。’

此时，他对此一切（状态）应当完全了知（无遗漏）！

so ajjhattabahiddhā suññataṃ manasi karoti …pe…

➌ 他同时于内（心）、于外（观想）作意空性。……

"He attends to internal & external emptiness...

当他同时于内（心）、于外（观想）作意空性时，他的心对于空性并不跃入、不喜悦（不清净）、不安住、不解脱。

阿难！当这种情况发生时，比丘如此了知：

‘当同时于内（心）、于外（观想）作意空性时，我的心对于空性并不跃入、不喜悦（不清净）、不安住、不解脱。’

此时，他对此一切（状态）应当完全了知（无遗漏）！

so āneñjaṃ manasi karoti.

➍ 他作意于不动（心）。

"He attends to the imperturbable.

Tassa āneñjaṃ manasikaroto āneñjāya cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati.

当他作意于不动（心）时，他的心对于不动（心）并不跃入、不喜悦（不清净）、不安住、不解脱。

While he is attending to the imperturbable, his mind does not take pleasure, find satisfaction, grow steady, or indulge in the imperturbable.

Evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti –

阿难！当这种情况发生时，比丘如此了知：

When this is the case, he discerns,

‘āneñjaṃ kho me manasikaroto āneñjāya cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccatī’ti.

‘当作意于不动（心）时，我的心对于不动（心）并不跃入、不喜悦（不清净）、不安住、不解脱。’

'While I am attending to the imperturbable, my mind does not take pleasure, find satisfaction, grow steady, or indulge in the imperturbable.'

Itiha tattha sampajāno hoti.

此时，他对此一切（状态）应当完全了知（无遗漏）！

In this way he is alert there.

“Tenānanda, bhikkhunā tasmiṃyeva purimasmiṃ samādhinimitte ajjhattameva cittaṃ saṇṭhapetabbaṃ sannisādetabbaṃ ekodi kātabbaṃ samādahātabbaṃ.

阿难！这样的比丘，应（保持）在最初的定相上，使内心安定、平静、专注一境、达到禅定。

"When that is the case, he should get the mind steadied right within, settled, unified, & concentrated in his first theme of concentration.

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二、 内、外空、不动禅、心得明净 The Mind Takes Pleasure [4]

So ajjhattaṃ suññataṃ manasi karoti.

➀ 他于内（心）作意空性。

"He then attends to internal emptiness.

Tassa ajjhattaṃ suññataṃ manasikaroto ajjhattaṃ suññatāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati.

当他在内（心）作意空性时，他的心对于空性跃入、喜悦、安住、解脱。

While he is attending to internal emptiness, his mind takes pleasure, finds satisfaction, grows steady, & indulges in internal emptiness.

Evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti –

阿难！当这种情况发生时，比丘如此了知：

When this is the case, he discerns,

‘ajjhattaṃ suññataṃ kho me manasikaroto ajjhattaṃ suññatāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccatī’ti.

‘当我在内（心）作意空性时，我的心对于空性跃入、喜悦、安住、解脱。’

'While I am attending to internal emptiness, my mind takes pleasure, finds satisfaction, grows steady, & indulges in internal emptiness.'

Itiha tattha sampajāno hoti.

此时，他对此一切（状态）应当完全了知（无遗漏）！

In this way he is alert there.

So bahiddhā suññataṃ manasi karoti…pe…

➁ 他于外（观想）作意空性。……

"He attends to external emptiness...

当他于外（观想）作意空性时，他的心对于空性跃入、喜悦、安住、解脱。

阿难！当这种情况发生时，比丘如此了知：

‘当我在外（观想）作意空性时，我的心对于空性跃入、喜悦、安住、解脱。’

此时，他对此一切（状态）应当完全了知（无遗漏）！

so ajjhattabahiddhā suññataṃ manasi karoti…pe…

➂ 他同时于内（心）、于外（观想）作意空性。……

"He attends to internal & external emptiness...

当他同时于内（心）、于外（观想）作意空性时，他的心对于空性跃入、喜悦、安住、解脱。

阿难！当这种情况发生时，比丘如此了知：

‘当同时于内（心）、于外（观想）作意空性时，我的心对于空性跃入、喜悦、安住、解脱。’

此时，他对此一切（状态）应当完全了知（无遗漏）！

so āneñjaṃ manasi karoti.

➃ 他作意于不动（心）。

"He attends to the imperturbable.

Tassa āneñjaṃ manasikaroto āneñjāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati.

当他作意于不动（心）时，他的心对于不动（心）跃入、喜悦、安住、解脱。

While he is attending to the imperturbable, his mind takes pleasure, finds satisfaction, grows steady, & indulges in the imperturbable.

Evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti –

阿难！当这种情况发生时，比丘如此了知：

When this is the case, he discerns,

‘āneñjaṃ kho me manasikaroto āneñjāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccatī’ti.

‘当作意于不动（心）时，我的心对于不动（心）跃入、喜悦、安住、解脱。’

'While I am attending to the imperturbable, my mind takes pleasure, finds satisfaction, grows steady, & indulges in the imperturbable.'

Itiha tattha sampajāno hoti.

此时，他对此一切（状态）应当完全了知（无遗漏）！

In this way he is alert there.

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第二章 ✩ 动静语默 Alert Every State (Acting & Speaking) [5]

第一节 ❦ 行住坐卧 Walking Standing Sitting & Lying [5]

﹝第五卷 ➲﹞ 189. “Tassa ce, ānanda, bhikkhuno iminā vihārena viharato caṅkamāya cittaṃ namati, so caṅkamati –

⑴ 阿难！如果那比丘以此（空性）状态安住时，心倾向于经行，他就经行，（并了知）：

"If, while the monk is dwelling by means of this dwelling, his mind inclines to walking back & forth, he walks back & forth [thinking,]

‘evaṃ maṃ caṅkamantaṃ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti.

‘当我这样经行时，愿贪婪、忧愁等邪恶、不善法及烦恼（漏）不会侵入我心！’

'While I am walking thus, no covetousness or sadness, no evil, unskillful qualities will take possession of me.'

Itiha tattha sampajāno hoti.

此时，他对此一切（状态）应当完全了知（无遗漏）！

In this way he is alert there.

Tassa ce, ānanda, bhikkhuno iminā vihārena viharato ṭhānāya cittaṃ namati, so tiṭṭhati –

⑵ 阿难！如果那比丘以此（空性）状态安住时，心倾向于站立，他就站立，（并了知）：

"If, while he is dwelling by means of this dwelling, his mind inclines to standing...

‘evaṃ maṃ ṭhitaṃ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti.

‘当我这样站立时，愿贪婪、忧愁等邪恶、不善法及烦恼（漏）不会侵入我心！’

Itiha tattha sampajāno hoti.

此时，他对此一切（状态）应当完全了知（无遗漏）！

Tassa ce, ānanda, bhikkhuno iminā vihārena viharato nisajjāya cittaṃ namati, so nisīdati –

⑶ 阿难！如果那比丘以此（空性）状态安住时，心倾向于坐禅，他就坐禅，（并了知）：
to sitting...

‘evaṃ maṃ nisinnaṃ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti.

‘当我这样坐禅时，愿贪婪、忧愁等邪恶、不善法及烦恼（漏）不会侵入我心！’

Itiha tattha sampajāno hoti.

此时，他对此一切（状态）应当完全了知（无遗漏）！

Tassa ce, ānanda, bhikkhuno iminā vihārena viharato sayanāya cittaṃ namati, so sayati –

⑷ 阿难！如果那比丘以此（空性）状态安住时，心倾向于躺卧，他就躺卧，（并了知）：
to lying down, he lies down, [thinking,]

‘evaṃ maṃ sayantaṃ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti.

‘当我这样躺卧时（采用狮子卧姿），愿贪婪、忧愁等邪恶、不善法及烦恼（漏）不会侵入我心！’

'While I am lying down thus, no covetousness or sadness, no evil, unskillful qualities will take possession of me.'

Itiha tattha sampajāno hoti.

此时，他对此一切（状态）应当完全了知（无遗漏）！

In this way he is alert there.

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第二节 ❦ 觉知言语 Alert Speaking [5]

一、 不谈戏论 Vulgar Speaking [5]

“Tassa ce, ānanda, bhikkhuno iminā vihārena viharato kathāya [bhassāya (sī.), bhāsāya (syā. kaṃ. pī.)] cittaṃ namati, so –

⑸ 阿难！如果那比丘以此（空性）状态安住时，心倾向于言谈，他（了知并决心）：

"If, while he is dwelling by means of this dwelling, his mind inclines to speaking, he resolves that

‘yāyaṃ kathā hīnā gammā pothujjanikā anariyā anatthasaṃhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati, seyyathidaṃ –

‘凡是那些低劣、粗俗、凡夫水准、非圣贤、无益、不能导向厌离、不能导向离贪、不能导向灭尽、不能导向寂静、不能导向神通智慧、不能导向正觉（遍知）、不能导向涅槃的言论（戏论），例如：

'I will not engage in talk that is base, vulgar, common, ignoble, unbeneficial, that does not lead to disenchantment, dispassion, cessation, calm, direct knowledge, self-awakening, or Unbinding —

rājakathā corakathā mahāmattakathā

谈论国王、谈论盗贼、谈论大臣、
i.e., talk about kings, robbers, & ministers of state;

senākathā bhayakathā yuddhakathā

谈论军队、谈论恐怖、谈论战争、
armies, alarms, & battles;

annakathā pānakathā vatthakathā

谈论食物、谈论饮料、谈论衣服、
food & drink; clothing,

sayanakathā mālākathā gandhakathā

谈论卧具、谈论花环、谈论香料、
furniture, garlands, & scents;

ñātikathā yānakathā gāmakathā

谈论亲戚、谈论车乘、谈论村庄、
relatives; vehicles; villages,

nigamakathā nagarakathā janapadakathā

谈论乡镇、谈论城市、谈论国土、
towns, cities, the countryside;

itthikathā surākathā visikhākathā

谈论女人、谈论英雄、街谈巷议、
women & heroes; the gossip of the street &

kumbhaṭṭhānakathā pubbapetakathā nānattakathā

井边闲聊、谈论祖先鬼魂、谈论各种杂事（是非）、
the well; tales of the dead; tales of diversity,

lokakkhāyikā samuddakkhāyikā itibhavābhavakathā iti vā iti –

谈论世间起源、谈论海洋起源、臆测存在或不存在（空有）等等，以及诸如此类的言论（戏论）——
the creation of the world & of the sea; talk of whether things exist or not.'

evarūpiṃ kathaṃ na kathessāmī’ti.

我将不进行这样的言论（戏论）。’

Itiha tattha sampajāno hoti.

此时，他对此一切（状态）应当完全了知（无遗漏）！

In this way he is alert there.

卍　　　　卍　　　　卍

二、 圣正教言 Self-Awakening Speaking [5]

Yā ca kho ayaṃ, ānanda, kathā abhisallekhikā cetovinīvaraṇasappāyā [cetovicāraṇasappāyā (sī. syā. kaṃ.), cetovivaraṇasappāyā (pī.)] ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati, seyyathidaṃ –

⑹ 然而，阿难！凡是那些有助于刻苦修行、有助于去除心的障碍（五盖——防止心产生过失）、完全导向厌离、导向离贪、导向灭尽、导向寂静、导向神通智慧、导向正觉（遍知）、导向涅槃的言论（圣正厌离言论），恰如（十种圆满说法）：

"'But,' [he resolves,] 'I will engage in talk that is scrupulous, conducive to release of awareness, and leads exclusively to disenchantment, dispassion, cessation, calm, direct knowledge, self-awakening, & Unbinding —

☆ 十全说法（圣正言教、厌离言教、离盖言教） ➾ ① 说少欲、② 说知足、③ 说独处、④ 说不与人杂处（交际）、⑤ 说精进、⑥ 说戒律、⑦ 说禅定、⑧ 说智慧、⑨ 说（正）解脱、⑩ 说解脱智见。

appicchakathā santuṭṭhikathā pavivekakathā

‘① 谈论少欲、② 谈论知足、③ 谈论独处、
i.e., talk on modesty, contentment, seclusion,

asaṃsaggakathā vīriyārambhakathā sīlakathā

④ 谈论不与他人混杂交往（交际）、⑤ 谈论发起精进、⑥ 谈论戒律、
non-entanglement, arousing persistence, virtue,

samādhikathā paññākathā vimuttikathā

⑦ 谈论禅定、⑧ 谈论智慧、⑨ 谈论（正）解脱、
concentration, discernment, release,

vimuttiñāṇadassanakathā iti –

⑩ 谈论解脱知见等等。

and the knowledge & vision of release.'

‘evarūpiṃ kathaṃ kathessāmī’ti.

我将进行这样的言论（圣正厌离言论）。’

Itiha tattha sampajāno hoti.

此时，他对此一切（状态）应当完全了知（无遗漏）！

In this way he is alert there.

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第三章 ✩ 观心寻思 Alert Thinking [5]

“Tassa ce, ānanda, bhikkhuno iminā vihārena viharato vitakkāya cittaṃ namati, so –

阿难！如果那比丘以此（空性）状态安住时，心倾向于（善恶）思考（寻思），他（了知并决心）：

"If, while he is dwelling by means of this dwelling, his mind inclines to thinking, he resolves that

第一节 ❦ 三不善寻 Vulgar Thinking [5]

‘ye te vitakkā hīnā gammā pothujjanikā anariyā anatthasaṃhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattanti, seyyathidaṃ –

‘凡是那些低劣、粗俗、凡夫水准、非圣贤、无益、不能导向厌离、不能导向离贪、不能导向灭尽、不能导向寂静、不能导向神通智慧、不能导向正觉（遍知）、不能导向涅槃的思考（不善寻思），例如：

'I will not think thoughts that are base, vulgar, common, ignoble, unbeneficial, that do not lead to disenchantment, dispassion, cessation, calm, direct knowledge, self-awakening, or Unbinding —

kāmavitakko byāpādavitakko vihiṃsāvitakko iti

欲寻（贪欲的思考）、瞋寻（憎恨的思考）、害寻（伤害的思考）等。

i.e., thoughts of sensuality, thoughts of ill will, thoughts of harmfulness.'

evarūpe vitakke [evarūpena vitakkena (sī. syā. kaṃ. ka.)] na vitakkessāmī’ti.

我将不作这样的思考（不善寻思）。’

Itiha tattha sampajāno hoti.

此时，他对此一切（状态）应当完全了知（无遗漏）！

In this way he is alert there.

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第二节 ❦ 三善寻思 Self-Awakening Thinking [5]

Ye ca kho ime, ānanda, vitakkā ariyā niyyānikā niyyanti takkarassa sammādukkhakkhayāya, seyyathidaṃ –

然而，阿难！‘凡是那些圣贤的、导向出离的、能使实践者正确地灭尽痛苦的思考（善寻思），例如：

"'But,' [he resolves,] 'I will think thoughts that are noble, onward-leading, that lead to the right ending of stress for the person who acts on them —

nekkhammavitakko abyāpādavitakko avihiṃsāvitakko iti –

出离寻（远离贪欲的思考）、无瞋寻（没有憎恨的思考）、无害寻（没有伤害的思考）等。

i.e., thoughts of renunciation, thoughts of no ill will, thoughts of harmlessness.'

‘evarūpe vitakke [evarūpena vitakkena (ka.)] vitakkessāmī’ti.

我将作这样的思考（善寻思）。’

Itiha tattha sampajāno hoti.

此时，他对此一切（状态）应当完全了知（无遗漏）！

In this way he is alert there.

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第四章 ✩ 五欲功德 Five Strings of Sensuality [6]

﹝第六卷 ➲﹞ 190. “Pañca kho ime, ānanda, kāmaguṇā.

阿难！有这五种感官欲乐的束缚（五妙欲）。

"Ananda, there are these five strings of sensuality.

Katame pañca?

是哪五种呢？

Which five?

Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā,

⑴ 眼所识别的色（形态），是可喜的、可爱的、令人愉悦的、悦目的、引发欲念的、令人染着的；

Forms cognizable via the eye — agreeable, pleasing, charming, endearing, fostering desire, enticing.

sotaviññeyyā saddā…

⑵ 耳所识别的声，是可喜的、可爱的、令人愉悦的、悦目的、引发欲念的、令人染着的；

Sounds cognizable via the ear...

ghānaviññeyyā gandhā…

⑶ 鼻所识别的香，是可喜的、可爱的、令人愉悦的、悦目的、引发欲念的、令人染着的；

Aromas cognizable via the nose...

jivhāviññeyyā rasā…

⑷ 舌所识别的味，是可喜的、可爱的、令人愉悦的、悦目的、引发欲念的、令人染着的；

Flavors cognizable via the tongue...

kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā –

⑸ 身所识别的触，是可喜的、可爱的、令人愉悦的、悦目的、引发欲念的、令人染着的。

Tactile sensations cognizable via the body — agreeable, pleasing, charming, endearing, fostering desire, enticing.

ime kho, ānanda, pañca kāmaguṇā

阿难！这就是五种感官欲乐的束缚（五妙欲）。

These are the five strings of sensuality

第一节 ❦ 滋长五欲 Reflect on Mind Repeatedly [6]

yattha bhikkhunā abhikkhaṇaṃ sakaṃ cittaṃ paccavekkhitabbaṃ –

对于这些，比丘应当经常反省自己的心：
where a monk should reflect on his mind repeatedly:

‘atthi nu kho me imesu pañcasu kāmaguṇesu aññatarasmiṃ vā aññatarasmiṃ vā āyatane uppajjati cetaso samudācāro’ti?

‘我的心是否在任何时候、任何情况下，会对这五种感官欲乐或其中任何一种（在相应的根门处）生起习以为常的活动（指贪着）呢？’

'Is there within me, in any circumstance or another, any engagement of awareness that arises with regard to these five strings of sensuality?'

Sace, ānanda, bhikkhu paccavekkhamāno evaṃ pajānāti –

阿难！如果比丘反省后，如此了知：

If, on reflection, the monk discerns,

‘atthi kho me imesu pañcasu kāmaguṇesu aññatarasmiṃ vā aññatarasmiṃ vā āyatane uppajjati cetaso samudācāro’ti,

‘确实！我的心在某些时候或情况下，会对这五种感官欲乐或其中任何一种生起习以为常的活动。’

'There is within me, in one circumstance or another, an engagement of awareness that arises with regard to these five strings of sensuality,'

evaṃ santametaṃ [evaṃ santaṃ (aṭṭha.)], ānanda, bhikkhu evaṃ pajānāti –

阿难！当这种情况发生时，比丘如此了知：
then — this being the case — he discerns that

‘yo kho imesu pañcasu kāmaguṇesu chandarāgo so me nappahīno’ti.

‘确实！我对这五种感官欲乐的欲染（贪爱和执着），尚未断除。’

'Desire-passion for the five strings of sensuality has not been abandoned by me.'

Itiha tattha sampajāno hoti.

此时，他对此一切（状态）应当完全了知（无遗漏）！

In this way he is alert there.

第二节 ❦ 舍离五欲 Sensuality Has Been Abandoned [6]

Sace panānanda, bhikkhu paccavekkhamāno evaṃ pajānāti –

再者，阿难！如果比丘反省后，如此了知：

But if, on reflection, he discerns,

‘natthi kho me imesu pañcasu kāmaguṇesu aññatarasmiṃ vā aññatarasmiṃ vā āyatane uppajjati cetaso samudācāro’ti,

‘并非如此！我的心在任何时候、任何情况下，都不会对这五种感官欲乐或其中任何一种生起习以为常的活动。’

'There is not within me, in any circumstance or another, any engagement of awareness that arises with regard to these five strings of sensuality,'

evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti –

阿难！当这种情况发生时，比丘如此了知：
then — this being the case — he discerns that

‘yo kho imesu pañcasu kāmaguṇesu chandarāgo so me pahīno’ti.

‘确实！我对这五种感官欲乐的欲染，已经断除。’

'Desire-passion for the five strings of sensuality has been abandoned by me.'

Itiha tattha sampajāno hoti.

此时，他对此一切（状态）应当完全了知（无遗漏）！

In this way he is alert there.

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第五章 ✩ 观五取蕴 Five Clinging-Aggregates [7]

第一节 ❦ 随观生灭 Arising & Passing Away [7]

﹝第七卷 ➲﹞ 191. “Pañca kho ime, ānanda, upādānakkhandhā

阿难！有这五种执取的聚合体（五取蕴）。

"There are these five clinging-aggregates

yattha bhikkhunā udayabbayānupassinā vihātabbaṃ –

对于这些，比丘（应当）持续观察它们的生起与灭去而安住：
where a monk should stay, keeping track of arising & passing away (thus):

‘iti rūpaṃ iti rūpassa samudayo iti rūpassa atthaṅgamo,

⑴ （观察色取蕴：）‘这就是色身（物质形态）’、‘这就是色身的生起’、‘这就是色身的消失’；

'Such is form, such its origination, such its disappearance.

iti vedanā…

⑵ （观察受取蕴：）‘这就是感受’、‘这就是感受的生起’、‘这就是感受的消失’；

Such is feeling...

iti saññā…

⑶ （观察想取蕴：）‘这就是认知（想）’、‘这就是认知的生起’、‘这就是认知的消失’；

Such is perception...

iti saṅkhārā…

⑷ （观察行取蕴：）‘这就是意志行为（行）’、‘这就是意志行为的生起’、‘这就是意志行为的消失’；

Such are fabrications...

iti viññāṇaṃ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo’ti.

⑸ （观察识取蕴：）‘这就是意识（识）’、‘这就是意识的生起’、‘这就是意识的消失’。

Such is consciousness, such its origination, such its disappearance.'

第二节 ❦ 舍断我慢 Abandons any Conceit [7]

Tassa imesu pañcasu upādānakkhandhesu udayabbayānupassino viharato

当他如此依着这五种取蕴，持续观察它们的生起与灭去而安住时，

As he stays keeping track of arising & passing away with regard to these five clinging-aggregates,

yo pañcasu upādānakkhandhesu asmimāno so pahīyati.

他对于这五种取蕴中的‘我慢’（我是…的骄傲感）就会被断除。

he abandons any conceit that 'I am' with regard to these five clinging-aggregates.

Evaṃ santametaṃ, ānanda, bhikkhu evaṃ pajānāti –

阿难！当这种情况发生时，比丘如此了知：

This being the case, he discerns,

‘yo kho imesu pañcasu upādānakkhandhesu asmimāno so me pahīno’ti.

‘确实！我对这五种取蕴的‘我慢’，已经被我断除。’

'I have abandoned any conceit that "I am" with regard to these five clinging-aggregates.'

Itiha tattha sampajāno hoti.

此时，他对此一切（状态）应当完全了知（无遗漏）！

In this way he is alert there.

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第四品 ✫ 如何学佛？ Follow after the Buddha [7~12]

第一章 ✩ 学佛目的 What Aim for a Disciple [7~8]

Ime kho te, ānanda, dhammā ekantakusalā kusalāyātikā [dhammā ekantakusalāyatikā (sabbattha) aṭṭhakathāṭīkā oloketabbā] ariyā lokuttarā anavakkantā pāpimatā.

阿难！这些法，完全是善的，是善的根基，是圣洁的、出世间的，魔王波旬无法侵入。

"These qualities, Ananda, are exclusively skillful in their grounding, noble, transcendent, inaccessible to the Evil One.

Taṃ kiṃ maññasi, ānanda,

阿难！你对此怎么看：

"What do you think, Ananda:

kaṃ atthavasaṃ sampassamāno arahati sāvako satthāraṃ anubandhituṃ api paṇujjamāno”ti [api panujjamānopīti (ka. sī.), api payujjamānoti (syā. kaṃ. pī.)]?

‘出于何种目的，声闻弟子即使受到斥责（驱赶），也应该追随导师（佛陀）呢？’”

When envisioning what aim is it proper for a disciple to follow after the Teacher even when being rebuked?"

“Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā.

［阿难说：］“大德！我们的教法，以世尊为根本，以世尊为引导者，以世尊为皈依处。

"For us, lord, the teachings have the Blessed One as their root, their guide, & their arbitrator.

Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho.

善哉，大德！惟愿世尊亲自解释您所说的话的含义。

It would be good if the Blessed One himself would explicate the meaning of this statement.

Bhagavato sutvā bhikkhū dhāressantī”ti.

比丘们从世尊那里听闻后，一定会铭记奉行！”

Having heard it from the Blessed One, the monks will remember it."

第一节 ❦ 非为读诵 Not Proper for Hear Discourses [8]

﹝第八卷 ➲﹞ 192. “Na kho, ānanda, arahati sāvako satthāraṃ anubandhituṃ, yadidaṃ suttaṃ geyyaṃ veyyākaraṇaṃ tassa hetu [veyyākaraṇassa hetu (ka.)].

［世尊说：］“阿难！声闻弟子不应该仅仅为了听闻经（Sutta）、应颂（Geyya）、记说（Veyyākaraṇa，即解释、问答等）这些（形式）而追随导师（佛陀）。

"Ananda, it's not proper for a disciple to follow after the Teacher to hear discourses, verses, or catechisms.

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第二节 ❦ 贯通理解 Penetrate the Teachings [8]

Taṃ kissa hetu?

这是为什么呢？

Why is that?

Dīgharattassa [dīgharattaṃ + assāti padacchedo] hi te, ānanda, dhammā sutā

于此，阿难！你们长久以来已经听闻了这些教法，

For a long time, Ananda, have you listened to the teachings,

dhātā vacasā

通过语言记住了（佛陀）所宣说的教法，
retained them, discussed them,

paricitā manasānupekkhitā

通过内心的深思熟虑、时时观察而熟悉了所学，
accumulated them, examined them with your mind,

diṭṭhiyā suppaṭividdhā.

通过正见完全地贯通、理解了所学。

and penetrated them well in terms of your views.

Yā ca kho ayaṃ, ānanda, kathā abhisallekhikā cetovinīvaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamā abhiññāya sambodhāya nibbānāya saṃvattati, seyyathidaṃ –

然而，阿难！凡是那些有助于刻苦修行、有助于去除心的障碍（五盖）、完全导向厌离、导向离贪、导向灭尽、导向寂静、导向神通智慧、导向正觉（遍知）、导向涅槃的言论（圣正厌离言论），恰如（十种圆满说法）：

But as for talk that is scrupulous, conducive to release of awareness, and leads exclusively to disenchantment, dispassion, cessation, calm, direct knowledge, self-awakening, & Unbinding —

appicchakathā santuṭṭhikathā pavivekakathā

‘① 谈论少欲、② 谈论知足、③ 谈论独处、
i.e., talk on modesty, contentment, seclusion,

asaṃsaggakathā vīriyārambhakathā sīlakathā

④ 谈论不与他人混杂交往（交际）、⑤ 谈论发起精进、⑥ 谈论戒律、
non-entanglement, arousing persistence, virtue,

samādhikathā paññākathā vimuttikathā

⑦ 谈论禅定、⑧ 谈论智慧、⑨ 谈论（正）解脱、
concentration, discernment, release,

vimuttiñāṇadassanakathā –

⑩ 谈论解脱知见等等。’

and the knowledge & vision of release:

evarūpiyā kho, ānanda, kathāya hetu arahati sāvako satthāraṃ anubandhituṃ api paṇujjamāno.

阿难！为了听闻这样的言论，声闻弟子即使受到斥责（驱赶），也应该追随导师（佛陀）。

It's for the sake of hearing talk of this sort that it is proper for a disciple to follow after the Teacher as if yoked to him.

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第二章 ✩ 梵行三灾患 Three Undoing of the Holy Life [8~11]

☆ 梵行烦劳三灾患 ➾ ① 烦劳师（阿阇梨）、② 烦劳弟子（内住弟子）、③ 烦劳梵行（梵行者）。

“Evaṃ sante kho, ānanda, ācariyūpaddavo hoti,

然而，阿难！① 在这种情况下，就可能出现导师的败坏（烦师灾患）；

"This being the case, there is the teacher's undoing,

evaṃ sante antevāsūpaddavo hoti,

② 在这种情况下，就可能出现（导师的）近住弟子的败坏（烦弟子灾患）；
there is the student's undoing,

evaṃ sante brahmacārūpaddavo hoti.

③ 在这种情况下，就可能出现修行梵行者的败坏（烦梵行灾患）。

there is the undoing of one who leads the holy life.

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第一节 ❦ 烦劳师灾患 The Teacher's Undoing [9]

﹝第九卷 ➲﹞ 193. “Kathañcānanda, ācariyūpaddavo hoti?

那么，阿难！如何是导师的败坏（烦师灾患）呢？

"And how is there the teacher's undoing?

Idhānanda, ekacco satthā vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ.

在此，阿难！某位导师选择僻静的住处修行，如：森林、树下、山中、峡谷、山洞、墓地、丛林深处、露天之地、草堆旁。

There is the case where a certain teacher resorts to a secluded dwelling: a wilderness, the shade of a tree, a mountain, a glen, a hillside cave, a charnel ground, a forest grove, the open air, a heap of straw.

Tassa tathāvūpakaṭṭhassa viharato anvāvattanti [anvāvaṭṭanti (sī. syā. kaṃ. pī.)] brāhmaṇagahapatikā negamā ceva jānapadā ca.

当他这样在僻静处安住时，有婆罗门、居士、市民和乡民前来拜访他。

While he is living thus secluded, brahmans & householders from town & countryside visit him.

So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca

当这些婆罗门、居士、市民和乡民来访时，

When they visit him,

mucchaṃ nikāmayati [mucchati kāmayati (sī. pī.) aṭṭhakathāyaṃ pana na tathā dissati], gedhaṃ āpajjati, āvattati bāhullāya.

他便沉溺于（世俗的）事物，生起贪求之心，回归奢侈放逸的生活。

he gets smitten with things that infatuate, falls into greed, and reverts to luxury.

Ayaṃ vuccatānanda, upaddavo [upadduto (sī. pī.)] ācariyo.

阿难！这被称为——导师的败坏（烦师灾患）。

This is called a teacher undone with a teacher's undoing.

Ācariyūpaddavena avadhiṃsu naṃ pāpakā akusalā dhammā saṃkilesikā ponobbhavikā [ponobhavikā (sī. pī.)] sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā.

由于导师的败坏，那些邪恶、不善、污秽、导致再生、带来忧恼、有痛苦果报、引向未来生、老、死的法，便如同刽子手般惩罚了他。

He has been struck down by evil, unskillful qualities that defile, that lead to further becoming, are troublesome, ripen in pain, and lead to future birth, aging, & death.

Evaṃ kho, ānanda, ācariyūpaddavo hoti.

阿难！这就是导师的败坏（烦师灾患）。

Such is the teacher's undoing.

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第二节 ❦ 烦弟子灾患 The Student's Undoing [10]

﹝第十卷 ➲﹞ 194. “Kathañcānanda, antevāsūpaddavo hoti?

那么，阿难！如何是（导师的）近住弟子的败坏（烦弟子灾患）呢？

"And how is there the student's undoing?

Tasseva kho panānanda, satthu sāvako tassa satthu vivekamanubrūhayamāno

在此，阿难！那位导师的弟子，效仿他导师的离群独处，

A student of that teacher, imitating his teacher's seclusion,

vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ.

也选择僻静的住处修行，如：森林、树下、山中、峡谷、山洞、墓地、丛林深处、露天之地、草堆旁。

resorts to a secluded dwelling: a wilderness, the shade of a tree... a heap of straw.

Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca.

当他这样在僻静处安住时，也有婆罗门、居士、市民和乡民前来拜访他。

While he is living thus secluded, brahmans & householders from town & countryside visit him.

So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca

当这些婆罗门、居士、市民和乡民来访时，

When they visit him,

mucchaṃ nikāmayati, gedhaṃ āpajjati, āvattati bāhullāya.

他也沉溺于（世俗的）事物，生起贪求之心，回归奢侈放逸的生活。

he gets smitten with things that infatuate, falls into greed, and reverts to luxury.

Ayaṃ vuccatānanda, upaddavo antevāsī.

阿难！这被称为——（导师的）近住弟子的败坏（烦弟子灾患）。

This is called a student undone with a student's undoing.

Antevāsūpaddavena avadhiṃsu naṃ pāpakā akusalā dhammā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā.

由于近住弟子的败坏，那些邪恶、不善、污秽、导致再生、带来忧恼、有痛苦果报、引向未来生、老、死的法，便如同刽子手般惩罚了他。

He has been struck down by evil, unskillful qualities that defile, that lead to further becoming, are troublesome, ripen in pain, and lead to future birth, aging, & death.

Evaṃ kho, ānanda, antevāsūpaddavo hoti.

阿难！这就是（导师的）近住弟子的败坏（烦弟子灾患）。

Such is the student's undoing.

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第三节 ❦ 烦梵行灾患 Following Holy Life Undoing [11]

﹝第十一卷 ➲﹞ 195. “Kathañcānanda, brahmacārūpaddavo hoti?

那么，阿难！如何是修行梵行者的败坏（烦梵行灾患）呢？

"And how is there the undoing of one who leads the holy life?

一、 诸佛离欲 Tathagata Arises in the World [11]

Idhānanda, tathāgato loke uppajjati

阿难！在此，① 如来出现在世间，他是：

There is the case where a Tathagata arises in the world,

arahaṃ sammāsambuddho vijjācaraṇasampanno

‘② 阿罗汉（应供者）、③ 正等觉者（正遍知）、④ 明行具足者、
worthy and rightly self-awakened, consummate in knowledge & conduct,

sugato lokavidū anuttaro

⑤ 善逝者、⑥ 世间解者、⑦ 无上士、
well-gone, an expert with regard to the world, unexcelled

purisadammasārathi satthā devamanussānaṃ buddho bhagavā.

⑧ 调御丈夫者、⑨ 天人导师、⑩ 佛陀、⑪ 世尊。’

as a trainer for those people fit to be tamed, the Teacher of divine & human beings, awakened, blessed.

So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ.

他选择僻静的住处修行，如：森林、树下、山中、峡谷、山洞、墓地、丛林深处、露天之地、草堆旁。

He resorts to a secluded dwelling: a wilderness, the shade of a tree, a mountain, a glen, a hillside cave, a charnel ground, a forest grove, the open air, a heap of straw.

Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca.

当他这样在僻静处安住时，有婆罗门、居士、市民和乡民前来拜访他。

While he is living thus secluded, brahmans & householders from town & countryside visit him.

So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca

当这些婆罗门、居士、市民和乡民来访时，

When they visit him,

na mucchaṃ nikāmayati, na gedhaṃ āpajjati, na āvattati bāhullāya.

他不沉溺于（世俗的）事物，不生起贪求之心，不回归奢侈放逸的生活。

he doesn't get smitten with things that infatuate, doesn't fall into greed, doesn't revert to luxury.

二、 弟子染着 Student Reverts to Luxury [11]

Tasseva kho panānanda, satthu sāvako tassa satthu vivekamanubrūhayamāno

在此，阿难！那位导师（如来）的弟子，效仿他导师的离群独处，

A student of that teacher, imitating his teacher's seclusion,

vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ.

也选择僻静的住处修行，如：森林、树下、山中、峡谷、山洞、墓地、丛林深处、露天之地、草堆旁。

resorts to a secluded dwelling: a wilderness, the shade of a tree... a heap of straw.

Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca.

当他这样在僻静处安住时，也有婆罗门、居士、市民和乡民前来拜访他。

While he is living thus secluded, brahmans & householders from town & countryside visit him.

So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca

当这些婆罗门、居士、市民和乡民来访时，

When they visit him,

mucchaṃ nikāmayati, gedhaṃ āpajjati, āvattati bāhullāya.

他却沉溺于（世俗的）事物，生起贪求之心，回归奢侈放逸的生活。

he gets smitten with things that infatuate, falls into greed, and reverts to luxury.

Ayaṃ vuccatānanda, upaddavo brahmacārī.

阿难！这被称为——修行梵行者的败坏（烦梵行灾患）。

This is called one following the holy life who is undone with the undoing of one who leads the holy life.

三、 烦梵行者、更生恶趣 He is Even Better Deprivation [11]

Brahmacārūpaddavena avadhiṃsu naṃ pāpakā akusalā dhammā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā.

由于修行梵行者的败坏，那些邪恶、不善、污秽、导致再生、带来忧恼、有痛苦果报、引向未来生、老、死的法，便如同刽子手般惩罚了他。

He has been struck down by evil, unskillful qualities that defile, that lead to further becoming, are troublesome, ripen in pain, and lead to future birth, aging, & death.

Evaṃ kho, ānanda, brahmacārūpaddavo hoti.

阿难！这就是修行梵行者的败坏（烦梵行灾患）。

Such is the undoing of one who leads the holy life.

“Tatrānanda, yo cevāyaṃ ācariyūpaddavo,

于此，阿难！虽然有导师的败坏、

"And in this regard, Ananda, the undoing of one who leads the holy life ripens in more pain, more bitterness, than the teacher's undoing

yo ca antevāsūpaddavo

以及近住弟子的败坏，
or the student's undoing.

ayaṃ tehi brahmacārūpaddavo dukkhavipākataro ceva kaṭukavipākataro ca,

然而，这修行梵行者的败坏，与前两者相比，其痛苦的果报更重、更剧烈、极其难以解脱，

It leads even to the states of deprivation.

api ca vinipātāya saṃvattati.

而且，更会导致堕入（悲惨的）恶道。

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第三章 ✩ 如何亲近佛陀？ How Do Students Engage With the Teacher [12]

﹝第十二卷 ➲﹞ 196. “Tasmātiha maṃ, ānanda, mittavatāya samudācaratha, mā sapattavatāya.

因此，阿难！你们对我（佛陀），要以友善的方式相处，不要以敌对的方式（亲近我）！

"Therefore, Ananda, engage with me in friendliness, and not in opposition.

Taṃ vo bhavissati dīgharattaṃ hitāya sukhāya.

这将为你们带来长远的利益福祉和安乐幸福。

That will be for your long-term well-being & happiness.

第一节 ❦ 敌对方式 Opposition [12]

“Kathañcānanda, satthāraṃ sāvakā sapattavatāya samudācaranti, no mittavatāya?

如何是，阿难！弟子们对导师（佛陀）以敌对的方式相处，而不是以友善的方式（亲近导师）呢？

"And how do students engage with the teacher in opposition and not in friendliness?

Idhānanda, satthā sāvakānaṃ dhammaṃ deseti anukampako hitesī anukampaṃ upādāya –

阿难！在此，导师（佛陀）出于慈悲心，为了弟子的利益福祉着想，怜悯地为他们说法：

There is the case where a teacher teaches the Dhamma to his students sympathetically, seeking their well-being, out of sympathy:

‘idaṃ vo hitāya, idaṃ vo sukhāyā’ti.

‘这是为了你们的利益福祉，这是为了你们的安乐幸福！’

'This is for your well-being; this is for your happiness.'

Tassa sāvakā na sussūsanti, na sotaṃ odahanti, na aññā cittaṃ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti.

然而，他的弟子们却不恭敬听闻、不倾耳聆听、不专心理解，反而背离导师的教导而行。

His disciples do not listen or lend ear or apply their minds to gnosis. Turning aside, they stray from the Teacher's message.

Evaṃ kho, ānanda, satthāraṃ sāvakā sapattavatāya samudācaranti, no mittavatāya.

如此，阿难！就是弟子们对导师（佛陀）以敌对的方式相处，而不是以友善的方式（亲近导师）。

This is how students engage with the teacher as opponents and not as friends.

第二节 ❦ 友善方式 Friendliness [12]

“Kathañcānanda, satthāraṃ sāvakā mittavatāya samudācaranti, no sapattavatāya?

如何是，阿难！弟子们对导师（佛陀）以友善的方式相处，而不是以敌对的方式（亲近导师）呢？

"And how do students engage with the teacher in friendliness and not in opposition?

Idhānanda, satthā sāvakānaṃ dhammaṃ deseti anukampako hitesī anukampaṃ upādāya –

阿难！在此，导师（佛陀）出于慈悲心，为了弟子的利益福祉着想，怜悯地为他们说法：

There is the case where a teacher teaches the Dhamma to his students sympathetically, seeking their well-being, out of sympathy:

‘idaṃ vo hitāya, idaṃ vo sukhāyā’ti.

‘这是为了你们的利益福祉，这是为了你们的安乐幸福！’

'This is for your well-being; this is for your happiness.'

Tassa sāvakā sussūsanti, sotaṃ odahanti, aññā cittaṃ upaṭṭhapenti, na ca vokkama satthusāsanā vattanti.

而他的弟子们恭敬听闻、倾耳聆听、专心理解，不背离导师的教导而行。

His disciples listen, lend ear, & apply their minds to gnosis. Not turning aside, they don't stray from the Teacher's message.

Evaṃ kho, ānanda, satthāraṃ sāvakā mittavatāya samudācaranti, no sapattavatāya.

如此，阿难！就是弟子们对导师（佛陀）以友善的方式相处，而不是以敌对的方式（亲近导师）。

This is how students engage with the teacher as friends and not as opponents.

第三节 ❦ 利益福祉 Long-Term Well-Being [12]

“Tasmātiha maṃ, ānanda, mittavatāya samudācaratha, mā sapattavatāya.

因此，阿难！你们对我（佛陀），要以友善的方式相处，不要以敌对的方式（亲近我）！

"Therefore, Ananda, engage with me in friendliness, and not in opposition.

Taṃ vo bhavissati dīgharattaṃ hitāya sukhāya.

这将为你们带来长远的利益福祉和安乐幸福。

That will be for your long-term well-being & happiness.

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第四节 ❦ 作陶匠喻 Like a Potter [12]

Na vo ahaṃ, ānanda, tathā parakkamissāmi yathā kumbhakāro āmake āmakamatte.

阿难！我对待你们，不会像陶匠对待未烧制的湿泥陶器那样（小心翼翼，怕碰坏）。

"I won't hover over you like a potter over damp, unbaked clay goods.

Niggayha niggayhāhaṃ, ānanda, vakkhāmi;

➊ 阿难！我将不断地批评指正；

Scolding again & again, I will speak.

pavayha pavayha, ānanda, vakkhāmi [pavayha pavayha (sī. pī.), paggayha paggayha ānanda vakkhāmi (ka.)].

➋ 阿难！我将不断地策励督促；

Urging you on again & again, I will speak.

Yo sāro so ṭhassatī”ti.

➌ 凡是精华（有价值）的部分将会留存下来！”

Whatever is of essential worth will remain."

Idamavoca bhagavā.

世尊说完这番话。

That is what the Blessed One said.

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第五品 ✫ 结 语 Epilog [12]

Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.

尊者阿难心满意足，

欢喜信受世尊的教导。

Gratified, Ven. Ananda delighted in the Blessed One's words.

Mahāsuññatasuttaṃ niṭṭhitaṃ dutiyaṃ.

空性大经 – 空品‧第二经 终

The Greater Discourse on Emptiness: the Second.

～《中部经典‧空品‧Mahāsuññatasutta 空性大经》(MN 122, 185-196)

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《3》Uparipaṇṇāsapāḷi 后分五十二经篇 (MN 101-152, 1-463)/3. Suññatavagga 空品 (MN 121-130, 176-271)”

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【经名】 3.3 Acchariyaabbhutasutta 稀有未曾有法经 (MN 123, 197-208)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Acchariyaabbhutasuttaṃ

197. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho sambahulānaṃ bhikkhūnaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ upaṭṭhānasālāyaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – “acchariyaṃ, āvuso, abbhutaṃ, āvuso, tathāgatassa mahiddhikatā mahānubhāvatā, yatra hi nāma tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jānissati [anussarissati jānissati (ka.)] – ‘evaṃjaccā te bhagavanto ahesuṃ’ itipi, ‘evaṃnāmā te bhagavanto ahesuṃ’ itipi, ‘evaṃgottā te bhagavanto ahesuṃ’ itipi, ‘evaṃsīlā te bhagavanto ahesuṃ’ itipi, ‘evaṃdhammā te bhagavanto ahesuṃ’ itipi, ‘evaṃpaññā te bhagavanto ahesuṃ’ itipi, ‘evaṃvihārī te bhagavanto ahesuṃ’ itipi, ‘evaṃvimuttā te bhagavanto ahesuṃ’ itipī”ti! Evaṃ vutte, āyasmā ānando te bhikkhū etadavoca – “acchariyā ceva, āvuso, tathāgatā acchariyadhammasamannāgatā ca; abbhutā ceva, āvuso, tathāgatā abbhutadhammasamannāgatā cā”ti. Ayañca hidaṃ tesaṃ bhikkhūnaṃ antarākathā vippakatā hoti.

198. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi – “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti? “Idha, bhante, amhākaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ upaṭṭhānasālāyaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – ‘acchariyaṃ, āvuso, abbhutaṃ, āvuso, tathāgatassa mahiddhikatā mahānubhāvatā, yatra hi nāma tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jānissati – evaṃjaccā te bhagavanto ahesuṃ itipi, evaṃnāmā… evaṃgottā… evaṃsīlā… evaṃdhammā.. evaṃpaññā… evaṃvihārī… evaṃvimuttā te bhagavanto ahesuṃ itipī’ti! Evaṃ vutte, bhante, āyasmā ānando amhe etadavoca – ‘acchariyā ceva, āvuso, tathāgatā acchariyadhammasamannāgatā ca, abbhutā ceva, āvuso, tathāgatā abbhutadhammasamannāgatā cā’ti. Ayaṃ kho no, bhante, antarākathā vippakatā; atha bhagavā anuppatto”ti.

199. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – “tasmātiha taṃ, ānanda, bhiyyosomattāya paṭibhantu tathāgatassa acchariyā abbhutadhammā”ti [abbhutā dhammāti (?)].

“Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – ‘sato sampajāno, ānanda, bodhisatto tusitaṃ kāyaṃ upapajjī’ti. Yampi, bhante, sato sampajāno bodhisatto tusitaṃ kāyaṃ upapajji idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.

“Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – ‘sato sampajāno, ānanda, bodhisatto tusite kāye aṭṭhāsī’ti. Yampi, bhante, sato sampajāno bodhisatto tusite kāye aṭṭhāsi idaṃpāhaṃ [idaṃpahaṃ (sī. syā. kaṃ. pī.)], bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.

200. “Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – ‘yāvatāyukaṃ, ānanda, bodhisatto tusite kāye aṭṭhāsī’ti. Yampi, bhante, yāvatāyukaṃ bodhisatto tusite kāye aṭṭhāsi idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.

“Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – ‘sato sampajāno, ānanda, bodhisatto tusitā, kāyā cavitvā mātukucchiṃ okkamī’ti. Yampi, bhante, sato sampajāno bodhisatto tusitā kāyā cavitvā mātukucchiṃ okkami idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.

201. “Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – ‘yadā, ānanda, bodhisatto tusitā kāyā cavitvā mātukucchiṃ okkamati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso loke pātubhavati atikkammeva devānaṃ devānubhāvaṃ. Yāpi tā lokantarikā aghā asaṃvutā andhakārā andhakāratimisā, yatthapime candimasūriyā evaṃmahiddhikā evaṃmahānubhāvā ābhāya nānubhonti tatthapi appamāṇo uḷāro obhāso loke pātubhavati atikkammeva devānaṃ devānubhāvaṃ. Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṃ sañjānanti – aññepi kira, bho, santi sattā idhūpapannāti. Ayañca dasasahassī lokadhātu saṅkampati sampakampati sampavedhati appamāṇo ca uḷāro obhāso loke pātubhavati atikkammeva devānaṃ devānubhāvan’ti. Yampi, bhante…pe… idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.

202. “Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – ‘yadā, ānanda, bodhisatto mātukucchiṃ okkanto hoti, cattāro devaputtā catuddisaṃ ārakkhāya upagacchanti – mā naṃ bodhisattaṃ vā bodhisattamātaraṃ vā manusso vā amanusso vā koci vā viheṭhesī’ti. Yampi, bhante…pe… idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.

203. “Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – ‘yadā, ānanda, bodhisatto mātukucchiṃ okkanto hoti, pakatiyā sīlavatī bodhisattamātā hoti viratā pāṇātipātā viratā adinnādānā viratā kāmesumicchācārā viratā musāvādā viratā surāmerayamajjapamādaṭṭhānā’ti. Yampi, bhante…pe… idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.

“Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – ‘yadā, ānanda, bodhisatto mātukucchiṃ okkanto hoti, na bodhisattamātu purisesu mānasaṃ uppajjati kāmaguṇūpasaṃhitaṃ, anatikkamanīyā ca bodhisattamātā hoti kenaci purisena rattacittenā’ti. Yampi, bhante…pe… idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.

“Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – ‘yadā, ānanda, bodhisatto mātukucchiṃ okkanto hoti, lābhinī bodhisattamātā hoti pañcannaṃ kāmaguṇānaṃ. Sā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricāretī’ti. Yampi, bhante…pe… idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.

204. “Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – ‘yadā, ānanda, bodhisatto mātukucchiṃ okkanto hoti, na bodhisattamātu kocideva ābādho uppajjati; sukhinī bodhisattamātā hoti akilantakāyā; bodhisattañca bodhisattamātā tirokucchigataṃ passati sabbaṅgapaccaṅgaṃ ahīnindriyaṃ. Seyyathāpi, ānanda, maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato. Tatrāssa suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vā. Tamenaṃ cakkhumā puriso hatthe karitvā paccavekkheyya – ayaṃ kho maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato, tatridaṃ suttaṃ āvutaṃ nīlaṃ vā pītaṃ vā lohitaṃ vā odātaṃ vā paṇḍusuttaṃ vāti. Evameva kho, ānanda, yadā bodhisatto mātukucchiṃ okkanto hoti, na bodhisattamātu kocideva ābādho uppajjati; sukhinī bodhisattamātā hoti akilantakāyā; bodhisattañca bodhisattamātā tirokucchigataṃ passati sabbaṅgapaccaṅgaṃ ahīnindriyan’ti. Yampi, bhante…pe… idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.

205. “Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – ‘sattāhajāte, ānanda, bodhisatte bodhisattamātā kālaṃ karoti, tusitaṃ kāyaṃ upapajjatī’ti. Yampi, bhante…pe… idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.

“Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – ‘yathā kho panānanda, aññā itthikā nava vā dasa vā māse gabbhaṃ kucchinā pariharitvā vijāyanti, na hevaṃ bodhisattaṃ bodhisattamātā vijāyati. Daseva māsāni bodhisattaṃ bodhisattamātā kucchinā pariharitvā vijāyatī’ti. Yampi, bhante…pe… idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.

“Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – ‘yathā kho panānanda, aññā itthikā nisinnā vā nipannā vā vijāyanti, na hevaṃ bodhisattaṃ bodhisattamātā vijāyati. Ṭhitāva bodhisattaṃ bodhisattamātā vijāyatī’ti. Yampi, bhante…pe… idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.

“Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – ‘yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, devā naṃ paṭhamaṃ paṭiggaṇhanti pacchā manussā’ti. Yampi, bhante…pe… idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.

206. “Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – ‘yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, appattova bodhisatto pathaviṃ hoti, cattāro naṃ devaputtā paṭiggahetvā mātu purato ṭhapenti – attamanā, devi, hohi; mahesakkho te putto uppanno’ti. Yampi, bhante…pe… idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.

“Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – ‘yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, visadova nikkhamati amakkhito udena [uddena (sī. syā. kaṃ. pī.)] amakkhito semhena amakkhito ruhirena amakkhito kenaci asucinā suddho visado [visuddho (syā.)]. Seyyathāpi, ānanda, maṇiratanaṃ kāsike vatthe nikkhittaṃ neva maṇiratanaṃ kāsikaṃ vatthaṃ makkheti nāpi kāsikaṃ vatthaṃ maṇiratanaṃ makkheti. Taṃ kissa hetu? Ubhinnaṃ suddhattā. Evameva kho, ānanda, yadā bodhisatto mātukucchimhā nikkhamati, visadova nikkhamati amakkhito udena amakkhito semhena amakkhito ruhirena amakkhito kenaci asucinā suddho visado’ti. Yampi, bhante…pe… idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.

“Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – ‘yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, dve udakassa dhārā antalikkhā pātubhavanti – ekā sītassa, ekā uṇhassa; yena bodhisattassa udakakiccaṃ karonti mātu cā’ti. Yampi, bhante…pe… idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.

207. “Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – ‘sampatijāto, ānanda, bodhisatto samehi pādehi pathaviyaṃ patiṭṭhahitvā uttarābhimukho sattapadavītihārena gacchati, setamhi chatte anudhāriyamāne, sabbā ca disā viloketi, āsabhiñca vācaṃ bhāsati – aggohamasmi lokassa, jeṭṭhohamasmi lokassa, seṭṭhohamasmi lokassa. Ayamantimā jāti, natthi dāni punabbhavo’ti. Yampi, bhante…pe… idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremi.

“Sammukhā metaṃ, bhante, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – ‘yadā, ānanda, bodhisatto mātukucchimhā nikkhamati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso loke pātubhavati atikkammeva devānaṃ devānubhāvaṃ. Yāpi tā lokantarikā aghā asaṃvutā andhakārā andhakāratimisā yatthapime candimasūriyā evaṃmahiddhikā evaṃmahānubhāvā ābhāya nānubhonti tatthapi appamāṇo uḷāro obhāso loke pātubhavati atikkammeva devānaṃ devānubhāvaṃ. Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṃ sañjānanti – aññepi kira, bho, santi sattā idhūpapannāti. Ayañca dasasahassī lokadhātu saṅkampati sampakampati sampavedhati, appamāṇo ca uḷāro obhāso loke pātubhavati atikkammeva devānaṃ devānubhāvan’ti. Yampi, bhante…pe… idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremī”ti.

208. “Tasmātiha tvaṃ, ānanda, idampi tathāgatassa acchariyaṃ abbhutadhammaṃ dhārehi. Idhānanda, tathāgatassa viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti; viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti; viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Idampi kho, tvaṃ, ānanda, tathāgatassa acchariyaṃ abbhutadhammaṃ dhārehī”ti. “Yampi, bhante, bhagavato viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti; viditā saññā… viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Idaṃpāhaṃ, bhante, bhagavato acchariyaṃ abbhutadhammaṃ dhāremī”ti.

Idamavoca āyasmā ānando. Samanuñño satthā ahosi; attamanā ca te bhikkhū āyasmato ānandassa bhāsitaṃ abhinandunti.

Acchariyaabbhutasuttaṃ niṭṭhitaṃ tatiyaṃ.

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第一二三 稀有未曾有法经 Acchariyaabbhutasuttaṃ

我是这样听说的。

有一次，世尊住在舍卫城的祇陀林给孤独园。那时，众多比丘吃过饭、托钵回来后，聚集在侍者堂里坐着，

开始了这样的谈论：“真是稀有啊！朋友！真是未曾有过啊！朋友！如来具有大神通力、大

威力啊！如来能够知道过去已经般涅槃、断绝戏论、断绝歧途、终结轮回、超越一切苦的佛陀们：

‘那些世尊是这样的出身’；‘那些世尊是这样的名号’；‘那些世尊是这样的姓氏’

……‘具有这样的戒’……‘具有这样的法’……‘具有这样的慧’……‘是这样安住的’，‘那些世尊是这样

解脱的’。”他们这样说后，尊者阿难对那些比丘这样说道：“朋友们！如来确实是稀有的，并且具备稀有的特质；

朋友们！如来确实是未曾有过的，并且具备未曾有过的特质。”

然而，这时候那些比丘的谈话被打断了。那时，世尊在傍晚时分从静坐处起来，前往侍者

堂；到了之后，在铺设好的座位上坐下。坐下后，世尊对比丘们说：“那么，比丘们！你们刚才坐在这里谈论什么

呢？你们的谈话又是怎样被打断的呢？”

[比丘们说：]“世尊！我们吃过饭、托钵回来后，聚集在侍者堂坐着，开始了这样的谈论：‘真是稀

有啊！朋友！……那些世尊是这样解脱的。’正当我们这样说[的时候]，世尊！尊者阿难

对我们这样说：‘如来……具备未曾有过的特质。’世尊！我们就是这样谈话被打断了，那时世尊您就到了。”

这时，世尊告诉尊者阿难：“阿难！既然如此，你就应该更详细地讲述如来的那些稀有、未曾有过的特质。”

[阿难说：]“世尊！我当面从世尊您那里听到，当面领受：‘阿难！菩萨具足正念、正

知，投生到兜率天。’世尊！菩萨具足正念、正知投生到兜率天，世尊！我将此事受持为

世尊的稀有、未曾有过的特质。

世尊！我当面从世尊您那里听到，当面领受：‘阿难！菩萨具足正念、正知，安住在兜率

天。’世尊！菩萨具足正念、正知安住在兜率天。世尊！我将此事受持为世尊的稀有、未

曾有过的特质。

世尊！我当面从世尊您那里听到，当面领受：‘阿难！菩萨在兜率天的寿命是有限的，他安住在那里直到寿尽。’世

尊！菩萨在兜率天安住直到寿尽，世尊！我将此事受持为世尊的稀有、未曾有过的特质。

世尊！我当面从世尊您那里听到，当面领受：‘阿难！菩萨具足正念、正知，从兜率天

死去后，进入母胎。’世尊！菩萨具足正念、正知，从兜率天死去后进入母胎，世尊！我将这些

受持为世尊的稀有、未曾有过的特质。

世尊！我当面从世尊您那里听到，当面领受：‘阿难！当菩萨从兜率天死去进入母胎时，其

时在包含天界、魔界、梵天界，以及沙门、婆罗门、天神和人类的这个世界里，无量、广大的

光明出现了，超越了诸天神的光明威力。即使是在那些世界之间（轮围山外）的、空旷无际、幽深隐蔽、漆黑昏暗的黑暗之处，连拥有

如此大神通、如此大威力的日月之光也无法照及的地方；那里也出现了无量、广大的

光明，超越了诸天神的光明威力而出现。那些投生在那里的众生，也凭借这光明互相看见，知道——朋友！

原来还有其他众生投生在这里啊！——而且这个一万世界（三千大千世界），摇动、震动、剧烈震动，无量、广大的光明，

超越了诸天神的光明威力，出现在世间。’世尊！菩萨的……世尊！我将此事受持为世尊的稀有、

未曾有过的特质。

世尊！我当面从世尊您那里听到：当面领受：‘阿难！当菩萨进入母胎时，有四位天子

来到四个方向守护——愿没有人类、非人或任何其他存在能伤害菩萨或菩萨的母亲——。’

世尊！菩萨的……世尊！我将此事受持为世尊的稀有、未曾有过的特质。

世尊！我当面从世尊您那里听到，当面领受：‘阿难！当菩萨进入母胎时，菩萨的母亲自然

具足戒行，远离杀生，远离不与取，远离邪淫，远离妄语，远离导致放逸的谷酒和果酒等

麻醉品。’世尊！菩萨的……世尊！我将此事受持为世尊的稀有、未曾有过的特质。

世尊！我当面从世尊您那里听到，当面领受：‘阿难！当菩萨进入母胎时，菩萨的母亲，对男

子不会生起夹杂贪欲的心念。而且菩萨的母亲，也不会被任何怀有染污心的男子所侵犯。’世尊！菩萨

的……世尊！我将此事受持为世尊的稀有、未曾有过的特质。

世尊！我当面从世尊您那里听到，当面领受：‘阿难！当菩萨进入母胎时，菩萨的母亲自然获得五种

感官欲乐。菩萨母亲成就五种感官欲乐，具足而享受。’世尊！菩萨的……世尊！我将此事受持为世

尊的稀有、未曾有过的特质。

世尊！我当面从世尊您那里听到，当面领受：‘阿难！当菩萨进入母胎时，菩萨的母亲不生任

何疾病，菩萨的母亲，身体安乐没有疲劳；而且菩萨的母亲，能隔着肚皮看见胎中的菩萨具足所有

大小肢体，诸根无损。阿难！就好比一颗吠琉璃宝珠，纯净优质，八面，被精心琢磨过。用一条

或青、或黄、或赤、或白、或淡黄色的线穿过它。一个视力正常的人，把它放在手里仔细观察——这颗吠琉璃宝珠，是纯净、

优质、八面、精心琢磨过的。里面穿着一条或青、或黄、或赤、或白、或淡黄色的线——。正是这样，阿难！当菩萨

进入母胎时，菩萨的母亲，不生任何疾病。菩萨的母亲，身体安乐没有疲劳。菩萨的母亲，

能隔着肚皮看见胎中的菩萨具足所有大小肢体而诸根无损。’世尊！菩萨的……世尊！我将此事受

持为世尊的稀有、未曾有过的特质。

世尊！我当面从世尊您那里听到，当面领受：‘阿难！菩萨出生七天后，菩萨的母亲就去世了，投生

到兜率天。’世尊！菩萨的……世尊！我将此事受持为世尊的稀有、未曾有过的特质。

世尊！我当面从世尊您那里听到，当面领受：‘阿难！不像其他女子怀胎

九个月或十个月后生产，菩萨的母亲不是那样生产菩萨的；菩萨的母亲，怀胎整整十个月后才生产菩萨。’

世尊……世尊！我将此事受持为世尊的稀有、未曾有过的特质。

世尊！我当面从世尊您那里听到，当面领受：‘阿难！不像其他女子坐着或躺着生产，菩萨

的母亲不是那样生产菩萨的；菩萨的母亲是站着生产菩萨的。’世尊……！我将此事受持为世尊的稀有、未曾

有过的特质。

世尊！我当面从世尊您那里听到，当面领受：‘阿难！当菩萨从母胎出来时，首先是天神们接住他，

然后才是人类[接住]。’世尊……世尊！我将此事受持为世尊的稀有、未曾有过的特质。

世尊！我当面从世尊您那里听到，当面领受：‘阿难！当菩萨从母胎出来时，菩萨还没接触到地面，

四位天子就接住他，让他站在母亲面前，[并说]：——王后请欢喜，您生下了一位具有大威力的儿子！——’世尊……世尊！我

将此事受持为世尊的稀有、未曾有过的特质。

世尊！我当面从世尊您那里听到，当面领受：‘阿难！当菩萨从母胎出来时，他是清净地出来的，

没有沾染羊水，没有沾染黏液，没有沾染血液，乃至没有沾染任何污秽，是纯净、洁净的。阿难！就好比

一颗摩尼宝珠，放在迦尸国出产的丝绸上，摩尼宝珠不会弄脏迦尸国的丝绸，迦尸国的丝绸也不会弄脏摩尼宝珠。这是什么

原因呢？因为两者都清净。正是这样，阿难！当菩萨从母胎出来时，他是清净地出来的，没有沾染

羊水，没有沾染黏液、没有沾染血液，乃至没有沾染任何污秽，是纯净、洁净的。’世尊……世尊！

我将此事受持为世尊的稀有、未曾有过的特质。

世尊！我当面从世尊您那里听到，当面领受：‘阿难！当菩萨从母胎出来时，[天女]持一股清凉、一股温热

的两股水流，出现在空中，用来为菩萨及母亲洗浴。’世尊……世尊！我将此事受持为世尊

的稀有、未曾有过的特质。

世尊！我当面从世尊您那里听到，当面领受：‘阿难！一出生！菩萨就能双脚平稳地站立在地上，然后向北

走了七步，同时有白色的伞盖举在他的上方，他环顾所有方向，说出如牛王般的宏伟话语——我是世间最殊胜者、我是

世间最尊贵者，我是世间最上者！这是我最后一次出生，从此不再有轮回！——’世尊……世

尊！我将此事受持为世尊的稀有、未曾有过的特质。

世尊！我当面从世尊您那里听到，当面领受：‘阿难！当菩萨从母胎出来时，在包含天界、魔界、

梵天界，以及沙门、婆罗门、天神和人类的这个世界里，无量、广大的光明，超越了诸天神

的光明威力而出现。即使是在那些世界之间（轮围山外）的、空旷无际、幽深隐蔽、漆黑昏暗的黑暗之处，连拥有如此大神通，

如此大威力的日月之光也无法照及的地方，那里也出现了无量、广大的光明，超越了诸天神

的光明威力而出现。而那些投生在那里的众生，也凭借那光明互相看见，知道——朋友！原来还有其他众生

投生在这里啊！——而且这个一万世界（三千大千世界），摇动、震动、剧烈震动，无量、广大的光明，超越了

诸天神的光明威力而出现。’世尊……世尊，我将此事受持为世尊的稀有、未曾有过的特质。”

“因此，阿难！现在你也应当将此事受持为如来的稀有、未曾有过的特质。阿难！这位如来清楚地知道

各种感受的生起，清楚地知道它们的持续，清楚地知道它们的灭去。清楚地知道[生起]各种想念，清楚地知道各种寻思的生起，清楚地知道

它们的持续，清楚地知道它们的灭去。阿难！你也应当将此事受持为如来的稀有、未曾有过的特质。”

“世尊！世尊清楚地知道各种感受的生起，清楚地知道它们的持续，清楚地知道它们的灭去；清楚地知道[生起]各种

想念……清楚地知道各种寻思的生起，清楚地知道它们的持续，清楚地知道它们的灭去。世尊！我也将此事受持为世尊的

稀有、未曾有过的特质。”

尊者阿难说完这番话后，导师认可了他。那些比丘们心生欢喜，赞叹尊者阿难所说的话。

Acchariyaabbhutasuttaṃ niṭṭhitaṃ tatiyaṃ. 稀有未曾有法经 结束 第三。

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《3》Uparipaṇṇāsapāḷi 后分五十二经篇 (MN 101-152, 1-463)/3. Suññatavagga 空品 (MN 121-130, 176-271)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4 Bākulasutta 薄拘罗经 (MN 124, 209-212)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Bākulasuttaṃ

209. Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā bākulo [bakkulo (sī. syā. kaṃ. pī.)] rājagahe viharati veḷuvane kalandakanivāpe. Atha kho acelakassapo āyasmato bākulassa purāṇagihisahāyo yenāyasmā bākulo tenupasaṅkami; upasaṅkamitvā āyasmatā bākulena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho acelakassapo āyasmantaṃ bākulaṃ etadavoca –

“Kīvaciraṃ pabbajitosi, āvuso bākulā”ti? “Asīti me, āvuso, vassāni pabbajitassā”ti. “Imehi pana te, āvuso bākula, asītiyā vassehi katikkhattuṃ methuno dhammo paṭisevito”ti? “Na kho maṃ, āvuso kassapa, evaṃ pucchitabbaṃ – ‘imehi pana te, āvuso bākula, asītiyā vassehi katikkhattuṃ methuno dhammo paṭisevito’ti. Evañca kho maṃ, āvuso kassapa, pucchitabbaṃ – ‘imehi pana te, āvuso bākula, asītiyā vassehi katikkhattuṃ kāmasaññā uppannapubbā’”ti? ( ) [(imehi pana te āvuso bakkula asītiyo vassehi katikkhattuṃ kāmasaññā uppannapubbāti.) (sī. pī.)]

210. “Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi kāmasaññaṃ uppannapubbaṃ. Yaṃpāyasmā bākulo asītiyā vassehi nābhijānāti kāmasaññaṃ uppannapubbaṃ idampi mayaṃ āyasmato bākulassa acchariyaṃ abbhutadhammaṃ dhārema.

“Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi byāpādasaññaṃ…pe… vihiṃsāsaññaṃ uppannapubbaṃ. Yaṃpāyasmā bākulo asītiyā vassehi nābhijānāti vihiṃsāsaññaṃ uppannapubbaṃ, idampi mayaṃ āyasmato bākulassa acchariyaṃ abbhutadhammaṃ dhārema.

“Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi kāmavitakkaṃ uppannapubbaṃ. Yaṃpāyasmā bākulo asītiyā vassehi nābhijānāti kāmavitakkaṃ uppannapubbaṃ, idampi mayaṃ āyasmato bākulassa acchariyaṃ abbhutadhammaṃ dhārema.

“Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi byāpādavitakkaṃ…pe… vihiṃsāvitakkaṃ uppannapubbaṃ. Yaṃpāyasmā bākulo asītiyā vassehi nābhijānāti vihiṃsāvitakkaṃ uppannapubbaṃ, idampi mayaṃ āyasmato bākulassa acchariyaṃ abbhutadhammaṃ dhārema.

211. “Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi gahapaticīvaraṃ sāditā. Yaṃpāyasmā bākulo asītiyā vassehi nābhijānāti gahapaticīvaraṃ sāditā, idampi mayaṃ āyasmato bākulassa acchariyaṃ abbhutadhammaṃ dhārema.

“Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi satthena cīvaraṃ chinditā. Yaṃpāyasmā bākulo asītiyā vassehi nābhijānāti satthena cīvaraṃ chinditā…pe… dhārema.

“Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi sūciyā cīvaraṃ sibbitā…pe… nābhijānāmi rajanena cīvaraṃ rajitā… nābhijānāmi kathine [kaṭhine (sī. syā. kaṃ. pī.)] cīvaraṃ sibbitā… nābhijānāmi sabrahmacārīnaṃ cīvarakamme vicāritā [sabrahmacārī cīvarakamme byāpāritā (sī. pī.)] … nābhijānāmi nimantanaṃ sāditā… nābhijānāmi evarūpaṃ cittaṃ uppannapubbaṃ – ‘aho vata maṃ koci nimanteyyā’ti… nābhijānāmi antaraghare nisīditā… nābhijānāmi antaraghare bhuñjitā… nābhijānāmi mātugāmassa anubyañjanaso nimittaṃ gahetā… nābhijānāmi mātugāmassa dhammaṃ desitā antamaso catuppadampi gāthaṃ… nābhijānāmi bhikkhunupassayaṃ upasaṅkamitā… nābhijānāmi bhikkhuniyā dhammaṃ desitā… nābhijānāmi sikkhamānāya dhammaṃ desitā… nābhijānāmi sāmaṇeriyā dhammaṃ desitā… nābhijānāmi pabbājetā… nābhijānāmi upasampādetā… nābhijānāmi nissayaṃ dātā… nābhijānāmi sāmaṇeraṃ upaṭṭhāpetā… nābhijānāmi jantāghare nhāyitā… nābhijānāmi cuṇṇena nhāyitā… nābhijānāmi sabrahmacārīgattaparikamme vicāritā [byāpāritā (sī. pī.)] … nābhijānāmi ābādhaṃ uppannapubbaṃ, antamaso gaddūhanamattampi… nābhijānāmi bhesajjaṃ upaharitā, antamaso haritakikhaṇḍampi… nābhijānāmi apassenakaṃ apassayitā… nābhijānāmi seyyaṃ kappetā. Yaṃpāyasmā…pe… dhārema.

“Asīti me, āvuso, vassāni pabbajitassa nābhijānāmi gāmantasenāsane vassaṃ upagantā. Yaṃpāyasmā bākulo asītiyā vassehi nābhijānāti gāmantasenāsane vassaṃ upagantā, idampi mayaṃ āyasmato bākulassa acchariyaṃ abbhutadhammaṃ dhārema.

“Sattāhameva kho ahaṃ, āvuso, saraṇo raṭṭhapiṇḍaṃ bhuñjiṃ; atha aṭṭhamiyaṃ aññā udapādi. Yaṃpāyasmā bākulo sattāhameva saraṇo raṭṭhapiṇḍaṃ bhuñji; atha aṭṭhamiyaṃ aññā udapādi idampi mayaṃ āyasmato bākulassa acchariyaṃ abbhutadhammaṃ dhārema.

212. “Labheyyāhaṃ, āvuso bākula, imasmiṃ dhammavinaye pabbajjaṃ, labheyyaṃ upasampadan”ti. Alattha kho acelakassapo imasmiṃ dhammavinaye pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno panāyasmā kassapo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsi. Aññataro kho panāyasmā kassapo arahataṃ ahosi.

Atha kho āyasmā bākulo aparena samayena avāpuraṇaṃ [apāpuraṇaṃ (sī. syā. kaṃ. pī.)] ādāya vihārena vihāraṃ upasaṅkamitvā evamāha – “abhikkamathāyasmanto, abhikkamathāyasmanto. Ajja me parinibbānaṃ bhavissatī”ti. “Yaṃpāyasmā bākulo avāpuraṇaṃ ādāya vihārena vihāraṃ upasaṅkamitvā evamāha – ‘abhikkamathāyasmanto, abhikkamathāyasmanto; ajja me parinibbānaṃ bhavissatī’ti, idampi mayaṃ āyasmato bākulassa acchariyaṃ abbhutadhammaṃ dhārema”.

Āyasmā bākulo majjhe bhikkhusaṅghassa nisinnakova parinibbāyi. “Yaṃpāyasmā bākulo majjhe bhikkhusaṅghassa nisinnakova parinibbāyi, idampi mayaṃ āyasmato bākulassa acchariyaṃ abbhutadhammaṃ dhāremā”ti.

Bākulasuttaṃ niṭṭhitaṃ catutthaṃ.

☸---------------------------------------------------------------------

第一二四 薄拘罗经 Bākulasuttaṃ

我是这样听说的。

有一次，尊者薄拘罗住在王舍城的迦兰陀竹林。那时，尊者薄拘罗以前在家时的朋友，

无衣迦叶，来到尊者薄拘罗的住处。到了之后，与尊者薄拘罗互相问候，交谈了令人欣悦、值得记忆的话

后坐在一旁。坐在一旁的无衣迦叶这样问尊者薄拘罗：

“朋友薄拘罗！你出家多久了？”

“朋友！我出家已经八十年了。”

“那么，朋友薄拘罗！在这八十年里，你行过几次性行为呢？”

“朋友迦叶！你不应该这样问我。”

“那么，朋友！薄拘罗！你在这八十年里，行过几次性行为呢？”

而且，朋友迦叶！你应该这样问我：

“那么，朋友薄拘罗！你在这八十年里，曾生起过几次欲想（关于性的想法）呢？”

（（巴利文备注：imehi pana te āvuso bakkula asītiyo vassehi katikkhattuṃ kāmasaññā uppannapubbāti。） （sī. pī.））

“那么！朋友！薄拘罗！你在这八十年里，曾生起过几次欲想呢？”

“朋友迦叶！我出家八十年，不记得曾生起过欲想。”

（尊者薄拘罗八十年间不记得曾生起欲想，我们应当将此事受持为尊者薄拘罗的稀有、未曾有过的特质。）

“朋友！我出家八十年，不记得曾生起过嗔恚想、加害想。”

（尊者薄拘罗八十年间不记得曾生起嗔恚想、加害想，我们应当将此事受持为尊者薄拘罗的稀有、未曾有过的特质。）

“朋友！我出家八十年，不记得曾生起过欲寻（关于感官欲乐的思考）。”

（尊者薄拘罗……未曾有过的特质。）

“朋友！我出家八十年，不记得曾生起过嗔恚寻、加害寻。”

（尊者薄拘罗……未曾有过的特质。）

“朋友！我出家八十年，不记得曾接受在家居士供养的衣物。”

（尊者薄拘罗……未曾有过的特质。）

“朋友！……不记得曾用刀裁剪过衣物。”

（尊者薄拘罗……未曾有过的特质。）

“朋友！……不记得曾用针缝制过衣物。”

（尊者薄拘罗……未曾有过的特质。）

“朋友！……不记得曾用染料染过衣物。”

（尊者薄拘罗……未曾有过的特质。）

“朋友！……不记得曾缝制过迦絺那衣（功德衣）。”

（尊者薄拘罗……未曾有过的特质。）

“朋友！不记得曾参与过同修们制作衣物的事情。……不记得曾接受过[特别的]邀请……

不记得曾生起过这样的念头：‘哎呀！但愿有人来邀请我！’”

（尊者薄拘罗……未曾有过的特质。）

“朋友！……不记得曾在居士家里坐过……不记得曾在居士家里吃过饭……不记得曾留意过女人的整体或细节特征……甚至不记得曾对女人说过哪怕是四句偈的法

也……不记得曾去过比丘尼的住处……不记得曾对比丘尼说法……乃至……不记得曾对学法女（正学女）说法……不记得曾对沙弥尼

说法[也都]不记得。”

（尊者薄拘罗八十年间，不记得曾对比丘尼说法，我们应当将此事受持为尊者薄拘

罗的稀有、未曾有过的特质。）

“朋友！我出家八十年，不记得曾剃度过[任何人]……乃至……不记得曾主持过具足戒仪式……不记得曾作为

[某人的]依止师，不记得曾让沙弥侍奉过……不记得曾在蒸汽浴室洗浴过……不记得曾帮同修们按摩身体……不记得曾生起过哪怕挤牛奶那么短时间的

疾病……乃至不记得曾服用过一片诃子果的药物……不记得曾依靠过靠垫……不记得曾躺下睡觉……[也]不记得曾

在村落附近的住所度过雨安居。”

（尊者薄拘罗八十年间，不记得曾在村落附近的住所度过雨安居……未曾有过的特质。）

“朋友！我曾经有七天带着烦恼（非阿罗汉状态）吃了国家的供养（施主的食物），到第八天，我证得了最终的智慧（成为阿罗汉）。”

（尊者薄拘罗带着烦恼吃了七天国家的供养，第八天证得了最终的智慧，我们应当将此事受持

为尊者薄拘罗的稀有、未曾有过的特质。）

“朋友薄拘罗！愿我能在这法和律中出家，获得具足戒！”

无衣迦叶在这法和律中得到了出家、得到了具足戒。受具足戒不久，尊者迦叶独自一人，

住在偏僻处，保持不放逸、热忱、自我策励，没过多久，就为了那善男子正确地从在家而出家的最终目的——

那无上的梵行终点，在当下生命中，自己凭超凡智慧作证、达到并安住于其中。了知“生命已尽，梵行已立，应作已作，

不再有后世轮回。”尊者迦叶也成为了一位阿罗汉。

那时，尊者薄拘罗拿着钥匙，从一个精舍走到另一个精舍，这样说道：“尊者们！请出来！尊者们！请出来！

今天我将要般涅槃了。”

（尊者薄拘罗拿着钥匙，从一个精舍走到另一个精舍说：“尊者们！请出来！尊者们！请出来！

今天我将要般涅槃了。”我们也应当将此事受持为尊者薄拘罗的稀有、未曾有过的特质。）

那时，尊者薄拘罗就在比丘僧团中坐着般涅槃了。

（尊者薄拘罗在比丘僧团中坐着般涅槃，我们也应当将此事受持为尊者薄拘罗的稀有、未曾有过的特质。）

Bākulasuttaṃ niṭṭhitaṃ catutthaṃ. 薄拘罗经 结束 第四。

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《3》Uparipaṇṇāsapāḷi 后分五十二经篇 (MN 101-152, 1-463)/3. Suññatavagga 空品 (MN 121-130, 176-271)”

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【经名】 3.5 Dantabhūmisutta 调御地经 (MN 125, 213-222)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Dantabhūmisuttaṃ

213. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena aciravato samaṇuddeso araññakuṭikāyaṃ viharati. Atha kho jayaseno rājakumāro jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena aciravato samaṇuddeso tenupasaṅkami; upasaṅkamitvā aciravatena samaṇuddesena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jayaseno rājakumāro aciravataṃ samaṇuddesaṃ etadavoca –

“Sutaṃ metaṃ, bho aggivessana – ‘idha bhikkhu appamatto ātāpī pahitatto viharanto phuseyya cittassa ekaggatan’ti. ‘Evametaṃ, rājakumāra, evametaṃ, rājakumāra. Idha bhikkhu appamatto ātāpī pahitatto viharanto phuseyya cittassa ekaggatan’ti. ‘Sādhu me bhavaṃ aggivessano yathāsutaṃ yathāpariyattaṃ dhammaṃ desetū’ti. ‘Na kho te ahaṃ, rājakumāra, sakkomi yathāsutaṃ yathāpariyattaṃ dhammaṃ desetuṃ. Ahañca hi te, rājakumāra, yathāsutaṃ yathāpariyattaṃ dhammaṃ deseyyaṃ, tvañca me bhāsitassa atthaṃ na ājāneyyāsi; so mamassa kilamatho, sā mamassa vihesā’ti. ‘Desetu me bhavaṃ aggivessano yathāsutaṃ yathāpariyattaṃ dhammaṃ. Appevanāmāhaṃ bhoto aggivessanassa bhāsitassa atthaṃ ājāneyyan’ti. ‘Deseyyaṃ kho te ahaṃ, rājakumāra, yathāsutaṃ yathāpariyattaṃ dhammaṃ. Sace me tvaṃ bhāsitassa atthaṃ ājāneyyāsi, iccetaṃ kusalaṃ; no ce me tvaṃ bhāsitassa atthaṃ ājāneyyāsi, yathāsake tiṭṭheyyāsi, na maṃ tattha uttariṃ paṭipuccheyyāsī’ti. ‘Desetu me bhavaṃ aggivessano yathāsutaṃ yathāpariyattaṃ dhammaṃ. Sace ahaṃ bhoto aggivessanassa bhāsitassa atthaṃ ājānissāmi [ājāneyyāmi (ka.)], iccetaṃ kusalaṃ; no ce ahaṃ bhoto aggivessanassa bhāsitassa atthaṃ ājānissāmi, yathāsake tiṭṭhissāmi [tiṭṭheyyāmi (ka.)], nāhaṃ tattha bhavantaṃ aggivessanaṃ uttariṃ paṭipucchissāmī’”ti.

214. Atha kho aciravato samaṇuddeso jayasenassa rājakumārassa yathāsutaṃ yathāpariyattaṃ dhammaṃ desesi. Evaṃ vutte, jayaseno rājakumāro aciravataṃ samaṇuddesaṃ etadavoca – “aṭṭhānametaṃ, bho aggivessana, anavakāso yaṃ bhikkhu appamatto ātāpī pahitatto viharanto phuseyya cittassa ekaggatan”ti. Atha kho jayaseno rājakumāro aciravatassa samaṇuddesassa aṭṭhānatañca anavakāsatañca pavedetvā uṭṭhāyāsanā pakkāmi.

Atha kho aciravato samaṇuddeso acirapakkante jayasene rājakumāre yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho aciravato samaṇuddeso yāvatako ahosi jayasenena rājakumārena saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.

Evaṃ vutte, bhagavā aciravataṃ samaṇuddesaṃ etadavoca – “taṃ kutettha, aggivessana, labbhā. Yaṃ taṃ nekkhammena ñātabbaṃ nekkhammena daṭṭhabbaṃ nekkhammena pattabbaṃ nekkhammena sacchikātabbaṃ taṃ vata jayaseno rājakumāro kāmamajjhe vasanto kāme paribhuñjanto kāmavitakkehi khajjamāno kāmapariḷāhena pariḍayhamāno kāmapariyesanāya ussuko [ussukko (sabbattha)] ñassati vā dakkhati vā sacchi vā karissatī”ti – netaṃ ṭhānaṃ vijjati.

215. “Seyyathāpissu, aggivessana, dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, dve hatthidammā vā assadammā vā godammā vā adantā avinītā. Taṃ kiṃ maññasi, aggivessana, ye te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, api nu te dantāva dantakāraṇaṃ gaccheyyuṃ, dantāva dantabhūmiṃ sampāpuṇeyyun”ti? “Evaṃ, bhante”. “Ye pana te dve hatthidammā vā assadammā vā godammā vā adantā avinītā, api nu te adantāva dantakāraṇaṃ gaccheyyuṃ, adantāva dantabhūmiṃ sampāpuṇeyyuṃ, seyyathāpi te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā”ti? “No hetaṃ, bhante”. “Evameva kho, aggivessana, yaṃ taṃ nekkhammena ñātabbaṃ nekkhammena daṭṭhabbaṃ nekkhammena pattabbaṃ nekkhammena sacchikātabbaṃ taṃ vata jayaseno rājakumāro kāmamajjhe vasanto kāme paribhuñjanto kāmavitakkehi khajjamāno kāmapariḷāhena pariḍayhamāno kāmapariyesanāya ussuko ñassati vā dakkhati vā sacchi vā karissatī”ti – netaṃ ṭhānaṃ vijjati.

216. “Seyyathāpi, aggivessana, gāmassa vā nigamassa vā avidūre mahāpabbato. Tamenaṃ dve sahāyakā tamhā gāmā vā nigamā vā nikkhamitvā hatthavilaṅghakena yena so pabbato tenupasaṅkameyyuṃ; upasaṅkamitvā eko sahāyako heṭṭhā pabbatapāde tiṭṭheyya, eko sahāyako uparipabbataṃ āroheyya. Tamenaṃ heṭṭhā pabbatapāde ṭhito sahāyako uparipabbate ṭhitaṃ sahāyakaṃ evaṃ vedayya – ‘yaṃ, samma, kiṃ tvaṃ passasi uparipabbate ṭhito’ti? So evaṃ vadeyya – ‘passāmi kho ahaṃ, samma, uparipabbate ṭhito ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyakan’”ti.

“So evaṃ vadeyya – ‘aṭṭhānaṃ kho etaṃ, samma, anavakāso yaṃ tvaṃ uparipabbate ṭhito passeyyāsi ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyakan’ti. Tamenaṃ uparipabbate ṭhito sahāyako heṭṭhimapabbatapādaṃ orohitvā taṃ sahāyakaṃ bāhāyaṃ gahetvā uparipabbataṃ āropetvā muhuttaṃ assāsetvā evaṃ vadeyya – ‘yaṃ, samma, kiṃ tvaṃ passasi uparipabbate ṭhito’ti? So evaṃ vadeyya – ‘passāmi kho ahaṃ, samma, uparipabbate ṭhito ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyakan’”ti.

“So evaṃ vadeyya – ‘idāneva kho te, samma, bhāsitaṃ – mayaṃ evaṃ ājānāma – aṭṭhānaṃ kho etaṃ samma, anavakāso yaṃ tvaṃ uparipabbate ṭhito passeyyāsi ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyakan’ti. Idāneva ca pana te bhāsitaṃ mayaṃ evaṃ ājānāma – ‘passāmi kho ahaṃ, samma, uparipabbate ṭhito ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyakan’ti. So evaṃ vadeyya – ‘tathā hi panāhaṃ, samma, iminā mahatā pabbatena āvuto [āvaṭo (sī. aṭṭha. pī.), āvuṭo (syā. kaṃ. ka.)] daṭṭheyyaṃ nāddasan’”ti.

“Ato mahantatarena, aggivessana, avijjākhandhena jayaseno rājakumāro āvuto nivuto [nivuṭo (syā. kaṃ. pī. ka.)] ophuṭo [ovuto (sī.), ovuṭo (syā. kaṃ. pī.)] pariyonaddho. So vata yaṃ taṃ nekkhammena ñātabbaṃ nekkhammena daṭṭhabbaṃ nekkhammena pattabbaṃ nekkhammena sacchikātabbaṃ taṃ vata jayaseno rājakumāro kāmamajjhe vasanto kāme paribhuñjanto kāmavitakkehi khajjamāno kāmapariḷāhena pariḍayhamāno kāmapariyesanāya ussuko ñassati vā dakkhati vā sacchi vā karissatīti – netaṃ ṭhānaṃ vijjati. Sace kho taṃ, aggivessana, jayasenassa rājakumārassa imā dve upamā paṭibhāyeyyuṃ [paṭibhāseyyuṃ (sī. syā. kaṃ. pī.)], anacchariyaṃ te jayaseno rājakumāro pasīdeyya, pasanno ca te pasannākāraṃ kareyyā”ti. “Kuto pana maṃ, bhante, jayasenassa rājakumārassa imā dve upamā paṭibhāyissanti [paṭibhāsissanti (sī. syā. kaṃ. pī.)] anacchariyā pubbe assutapubbā, seyyathāpi bhagavantan”ti?

217. “Seyyathāpi, aggivessana, rājā khattiyo muddhāvasitto nāgavanikaṃ āmanteti – ‘ehi tvaṃ, samma nāgavanika, rañño nāgaṃ abhiruhitvā nāgavanaṃ pavisitvā āraññakaṃ nāgaṃ atipassitvā rañño nāgassa gīvāyaṃ upanibandhāhī’ti. ‘Evaṃ, devā’ti kho, aggivessana, nāgavaniko rañño khattiyassa muddhāvasittassa paṭissutvā rañño nāgaṃ abhiruhitvā nāgavanaṃ pavisitvā āraññakaṃ nāgaṃ atipassitvā rañño nāgassa gīvāyaṃ upanibandhati. Tamenaṃ rañño nāgo abbhokāsaṃ nīharati. Ettāvatā kho, aggivessana, āraññako nāgo abbhokāsaṃ gato hoti. Etthagedhā [etagedhā (sī. pī.)] hi, aggivessana, āraññakā nāgā yadidaṃ – nāgavanaṃ. Tamenaṃ nāgavaniko rañño khattiyassa muddhāvasittassa ārocesi – ‘abbhokāsagato kho [kho te (syā. kaṃ. ka.)], deva, āraññako nāgo’ti. Atha kho aggivessana, tamenaṃ rājā khattiyo muddhāvasitto hatthidamakaṃ āmantesi – ‘ehi tvaṃ, samma hatthidamaka, āraññakaṃ nāgaṃ damayāhi āraññakānañceva sīlānaṃ abhinimmadanāya āraññakānañceva sarasaṅkappānaṃ abhinimmadanāya āraññakānañceva darathakilamathapariḷāhānaṃ abhinimmadanāya gāmante abhiramāpanāya manussakantesu sīlesu samādapanāyā’”ti [samādāpanāyāti (?)].

“‘Evaṃ, devā’ti kho, aggivessana, hatthidamako rañño khattiyassa muddhāvasittassa paṭissutvā mahantaṃ thambhaṃ pathaviyaṃ nikhaṇitvā āraññakassa nāgassa gīvāyaṃ upanibandhati āraññakānañceva sīlānaṃ abhinimmadanāya āraññakānañceva sarasaṅkappānaṃ abhinimmadanāya āraññakānañceva darathakilamathapariḷāhānaṃ abhinimmadanāya gāmante abhiramāpanāya manussakantesu sīlesu samādapanāya. Tamenaṃ hatthidamako yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpāhi vācāhi samudācarati. Yato kho, aggivessana, āraññako nāgo hatthidamakassa yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpāhi vācāhi samudācariyamāno sussūsati, sotaṃ odahati, aññā cittaṃ upaṭṭhāpeti; tamenaṃ hatthidamako uttari tiṇaghāsodakaṃ anuppavecchati.

“Yato kho, aggivessana, āraññako nāgo hatthidamakassa tiṇaghāsodakaṃ paṭiggaṇhāti, tatra hatthidamakassa evaṃ hoti – ‘jīvissati kho [nu kho (sī. ka.)] dāni āraññako [rañño (sī. pī.)] nāgo’ti. Tamenaṃ hatthidamako uttari kāraṇaṃ kāreti – ‘ādiya, bho, nikkhipa, bho’ti. Yato kho, aggivessana, āraññako nāgo hatthidamakassa ādānanikkhepe vacanakaro hoti ovādappaṭikaro, tamenaṃ hatthidamako uttari kāraṇaṃ kāreti – ‘abhikkama, bho, paṭikkama, bho’ti. Yato kho, aggivessana, āraññako nāgo hatthidamakassa abhikkamapaṭikkamavacanakaro hoti ovādappaṭikaro, tamenaṃ hatthidamako uttari kāraṇaṃ kāreti – ‘uṭṭhaha, bho, nisīda, bho’ti. Yato kho, aggivessana, āraññako nāgo hatthidamakassa uṭṭhānanisajjāya vacanakaro hoti ovādappaṭikaro, tamenaṃ hatthidamako uttari āneñjaṃ nāma kāraṇaṃ kāreti, mahantassa phalakaṃ soṇḍāya upanibandhati, tomarahattho ca puriso uparigīvāya nisinno hoti, samantato ca tomarahatthā purisā parivāretvā ṭhitā honti, hatthidamako ca dīghatomarayaṭṭhiṃ gahetvā purato ṭhito hoti. So āneñjaṃ kāraṇaṃ kāriyamāno neva purime pāde copeti na pacchime pāde copeti, na purimakāyaṃ copeti na pacchimakāyaṃ copeti, na sīsaṃ copeti, na kaṇṇe copeti, na dante copeti, na naṅguṭṭhaṃ copeti, na soṇḍaṃ copeti. So hoti āraññako nāgo khamo sattippahārānaṃ asippahārānaṃ usuppahārānaṃ sarapattappahārānaṃ [parasatthappahārānaṃ (sī.), parasattuppahārānaṃ (syā. kaṃ. pī.)] bheripaṇavavaṃsasaṅkhaḍiṇḍimaninnādasaddānaṃ [bheripaṇavasaṅkhatiṇavaninnādasaddānaṃ (pī.)] sabbavaṅkadosanihitaninnītakasāvo rājāraho rājabhoggo rañño aṅganteva saṅkhaṃ gacchati.

218. “Evameva kho, aggivessana, idha tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati – ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti.

“So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati. Ettāvatā kho, aggivessana, ariyasāvako abbhokāsagato hoti. Etthagedhā hi, aggivessana, devamanussā yadidaṃ – pañca kāmaguṇā. Tamenaṃ tathāgato uttariṃ vineti – ‘ehi tvaṃ, bhikkhu, sīlavā hohi, pātimokkhasaṃvarasaṃvuto viharāhi ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhassu sikkhāpadesū’”ti.

“Yato kho, aggivessana, ariyasāvako sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, tamenaṃ tathāgato uttariṃ vineti – ‘ehi tvaṃ, bhikkhu, indriyesu guttadvāro hohi, cakkhunā rūpaṃ disvā mā nimittaggāhī…pe… (yathā gaṇakamoggallānasuttante, evaṃ vitthāretabbāni.)

219. “So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Seyyathāpi, aggivessana, hatthidamako mahantaṃ thambhaṃ pathaviyaṃ nikhaṇitvā āraññakassa nāgassa gīvāyaṃ upanibandhati āraññakānañceva sīlānaṃ abhinimmadanāya āraññakānañceva sarasaṅkappānaṃ abhinimmadanāya āraññakānañceva darathakilamathapariḷāhānaṃ abhinimmadanāya gāmante abhiramāpanāya manussakantesu sīlesu samādapanāya; evameva kho, aggivessana, ariyasāvakassa ime cattāro satipaṭṭhānā cetaso upanibandhanā honti gehasitānañceva sīlānaṃ abhinimmadanāya gehasitānañceva sarasaṅkappānaṃ abhinimmadanāya gehasitānañceva darathakilamathapariḷāhānaṃ abhinimmadanāya ñāyassa adhigamāya nibbānassa sacchikiriyāya.

220. “Tamenaṃ tathāgato uttariṃ vineti – ‘ehi tvaṃ, bhikkhu, kāye kāyānupassī viharāhi, mā ca kāmūpasaṃhitaṃ vitakkaṃ vitakkesi. Vedanāsu… citte… dhammesu dhammānupassī viharāhi, mā ca kāmūpasaṃhitaṃ vitakkaṃ vitakkesī’”ti.

“So vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

221. “So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate…pe… yathākammūpage satte pajānāti.

“So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti; ‘ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.

“So hoti bhikkhu khamo sītassa uṇhassa jighacchāya pipāsāya ḍaṃsamakasavātātapasarīsapasamphassānaṃ duruttānaṃ durāgatānaṃ vacanapathānaṃ, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti sabbarāgadosamohanihitaninnītakasāvo āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.

222. “Mahallako cepi, aggivessana, rañño nāgo adanto avinīto kālaṅkaroti, ‘adantamaraṇaṃ [adantaṃ maraṇaṃ (ka.)] mahallako rañño nāgo kālaṅkato’tveva saṅkhaṃ gacchati; majjhimo cepi, aggivessana, rañño nāgo. Daharo cepi, aggivessana, rañño nāgo adanto avinīto kālaṅkaroti, ‘adantamaraṇaṃ daharo rañño nāgo kālaṅkato’tveva saṅkhaṃ gacchati; evameva kho, aggivessana, thero cepi bhikkhu akhīṇāsavo kālaṅkaroti, ‘adantamaraṇaṃ thero bhikkhu kālaṅkato’tveva saṅkhaṃ gacchati; majjhimo cepi, aggivessana, bhikkhu. Navo cepi, aggivessana, bhikkhu akhīṇāsavo kālaṅkaroti, ‘adantamaraṇaṃ navo bhikkhu kālaṅkato’tveva saṅkhaṃ gacchati.

“Mahallako cepi, aggivessana, rañño nāgo sudanto suvinīto kālaṅkaroti, ‘dantamaraṇaṃ mahallako rañño nāgo kālaṅkato’tveva saṅkhaṃ gacchati; majjhimo cepi, aggivessana, rañño nāgo… daharo cepi, aggivessana, rañño nāgo sudanto suvinīto kālaṅkaroti, ‘dantamaraṇaṃ daharo rañño nāgo kālaṅkato’tveva saṅkhaṃ gacchati; evameva kho, aggivessana, thero cepi bhikkhu khīṇāsavo kālaṅkaroti, ‘dantamaraṇaṃ thero bhikkhu kālaṅkato’tveva saṅkhaṃ gacchati; majjhimo cepi, aggivessana, bhikkhu. Navo cepi, aggivessana, bhikkhu khīṇāsavo kālaṅkaroti, ‘dantamaraṇaṃ navo bhikkhu kālaṅkato’tveva saṅkhaṃ gacchatī”ti.

Idamavoca bhagavā. Attamano aciravato samaṇuddeso bhagavato bhāsitaṃ abhinandīti.

Dantabhūmisuttaṃ niṭṭhitaṃ pañcamaṃ.

☸---------------------------------------------------------------------

第一二五 调御地经 Dantabhūmisuttaṃ

如是我闻。

一时，世尊住在王舍城的迦兰陀竹园。那时，正好新学沙门阿夷罗和提住在林中的小屋里。

那时王子奢耶阇那散步游历，去到新学沙门阿夷罗和提那里。到了之后，和新学沙门阿夷罗和提互相问候，交换了友好愉快的言辞后，坐在一边。在一边坐下后，王子奢耶阇那对新学沙门阿夷罗和提这样说道：“尊者阿耆毗沙那！我曾听说：‘这里有比丘，不放逸、热忱、精勤地安住，能达到心的专注一境。’”

“是的，王子！是的，王子！这里有比丘，不放逸、热忱、精勤地安住，能达到心的专注一境。”

“好啊！尊者阿耆毗沙那！请按照您所听闻、所学习的法为我解说吧。”

“王子！我不能为您解说我所听闻、所学习的法。王子！如果我现在为您解说我所听闻、所学习的法，而您也不能理解我所说的意思。这会使我徒劳疲惫，这会使我受到烦扰。”

“尊者阿耆毗沙那！请为我解说您所听闻、所学习的法吧，也许我能理解尊者阿耆毗沙那所说的意思。”

“那么，王子！我应当向您解说我所听闻、所学习的法义。如果我所说的意思，您能理解，那很好；如果我所说的意思，您不能理解，请您自行安住于原来的状态，那时请不要再追问我。”

“尊者阿耆毗沙那！请为我解说您所听闻、所学习的法吧。如果我能理解尊者阿耆毗沙那所说的意思，那很好。如果我不能理解尊者阿耆毗沙那所说的意思，我会自行安住于原来的状态。我那时不应再追问尊者阿耆毗沙那。”

那时，新学沙门阿夷罗和提为王子奢耶阇那解说了他所听闻、所学习的法。这样说完后，王子奢耶阇那对新学沙门阿夷罗和提这样说道：“没有这样的道理，也没有这样的可能，尊者阿耆毗沙那，凡是比丘不放逸，热忱、精勤地安住，就能达到心的专注一境！”

那时，王子奢耶阇那对新学沙门阿夷罗和提说了“没有这样的道理，也没有这样的可能”（终究没有这回事）之后，就从座位上起来离开了。

那时，新学沙门阿夷罗和提在王子奢耶阇那离开后不久，去到世尊那里，到了之后，向世尊顶礼，坐在一边。坐在一边后，新学沙门将与王子奢耶阇那相互谈论的一切，都禀告了世尊。他听完后，世尊告诉新学沙门：“阿耆毗沙那！那怎么可能得到呢？那需要通过出离才能了知、通过出离才能看见、通过出离才能达到、通过出离才能证得；而王子奢耶阇那是住在欲望中，享受欲望，被欲念啃噬，被欲乐的灼热所燃烧，热衷于追求欲望：他想要了知、看见或证得那个东西，这是不可能的。

阿耆毗沙那！譬如有两组：一组是需要调御的象、需要调御的马、需要调御的牛，它们已经被很好地调御、很好地引导。另一组是需要调御的象、需要调御的马、需要调御的牛，它们没有被调御、没有被引导。阿耆毗沙那！你是怎么想的呢？那两头需要被调御的象、需要被调御的马、需要被调御的牛，已经被很好地调御、很好地引导的，它们能够被调御到完成调御的工作，达到被调御的境地吗？”

“是的，世尊。”

“那么另外两头，需要被调御的象、需要被调御的马、需要被调御的牛，没有被调御、没有被引导的，它们没有被调御，能够像那两头已经被很好地调御、很好地引导的象、马、牛一样，完成调御的工作，达到被调御的境地吗？”

“不是这样的，世尊。”

“正是这样，阿耆毗沙那！那需要通过出离才能了知、通过出离才能看见、通过出离才能达到、通过出离才能证得的东西，而王子奢耶阇那是住在欲望中，享受欲望，沉溺于欲念，被欲乐的灼热所燃烧，热衷于追求欲望，他想要了知、看见或证得那个东西，这是不可能的。”

“阿耆毗沙那！譬如村庄或市镇附近有座大山。有两个朋友从那个村庄或市镇出来，手牵手地走向那座山。到达后，一个朋友站在山脚下，一个朋友爬到山顶上。站在山脚下的朋友对站在山顶上的朋友这样说：‘朋友！你站在山顶上看到了什么？’他这样回答：‘朋友！我站在山顶上，看到了美丽的园林、美丽的森林、美丽的土地、美丽的水池。’那个（站在山脚下的朋友）这样说：‘你站在山顶上看到美丽的园林、美丽的森林、美丽的土地、美丽的水池，这是不可能的，没有这样的事。’站在山顶上的朋友下到山脚，拉着那个朋友的手臂，让他爬上山顶，稍微休息一下后，对那个朋友说：‘朋友！你站在山顶上看到了什么？’他这样回答：‘朋友！我站在山顶上，看到了美丽的园林、美丽的森林、美丽的土地、美丽的水池。’他（先上山的朋友）这样说：‘朋友！我们！刚才正是你说的——朋友！你站在山顶上，看到美丽的园林……美丽的水池！——没有这样的事，不可能，我们是这样理解的。我们现在正是，又是你说的——朋友！我站在山顶上看到美丽的园林……美丽的水池——我们也是这样理解的。’他（后上山的朋友）这样说：‘确实是这样，朋友！因为我刚才被这座大山挡住了，应该看见而没有看见。’阿耆毗沙那！正是这样，比这更大的无明之蕴（无明堆），王子奢耶阇那被它遮蔽、被它覆盖、被它障蔽、被它缠绕。他确实应该通过出离来了知、通过出离来看见、通过出离来达到、通过出离来证得。那个王子奢耶阇那住在欲望中，享受欲望而沉溺于欲念和欲乐的灼热，热衷于追求欲望，他想要了知、看见或证得，这是不可能的。

如果，阿耆毗沙那！你对王子奢耶阇那说了这两个譬喻，毫无疑问地，王子奢耶阇那就会对你生起信心。并且生起信心后，会表现出信赖你的样子。”

“然而，世尊！我怎么能想起像世尊您这样，对王子奢耶阇那说这两个他必定从未听过的非凡譬喻呢？”

“阿耆毗沙那！譬如有一位刹帝利灌顶王，命令捕象师说：‘来，捕象师！你骑上王的象进入象林，发现野象后，把它系在王象的脖子上。’‘是的，大王！’阿耆毗沙那！捕象师答应了刹帝利灌顶王后，骑上王的象进入象林，发现野象就把它系在王象的脖子上，然后由王象把它带到开阔地。这样，阿耆毗沙那！野象就来到了开阔地。阿耆毗沙那！野象对那象林有种种贪恋，而那位捕象师向刹帝利灌顶王禀告说：‘大王！那头野象已经来到开阔地了。’那位刹帝利灌顶王命令调象师说：‘喂！调象师！你去调御那头野象，消除它的野性、野外的记忆和思念、野外的忧愁、疲劳和热恼，让它乐于待在村镇附近，让它适应人类的习惯。’‘是的，大王！’阿耆毗沙那！调象师答应了刹帝利灌顶王后，在地上挖坑立起大木桩，把野象的脖子系在上面，以消除它的野性、野外的记忆和思念、野外的忧愁、疲劳和热恼，让它乐于待在村镇附近，让它适应人类的习惯。调象师对它说话温和，悦耳动听，充满慈爱，触动心弦；所说的话语优雅，是众人喜爱、众人乐于听闻的，用这样的话语与它交流。于是，阿耆毗沙那！当野象被调象师用这样温和、悦耳、慈爱、触动心弦、优雅、众人喜爱、众人乐于听闻的话语与之交流时，它开始愿意听从，倾听，生起理解的心意；调象师就进一步给它喂食草料和水。

“当，阿耆毗沙那！野象接受了调象师给的草料和水后，这时调象师心里就想：‘现在这头野象应该能活下去了。’调象师就进一步训练它做动作：‘拿起，喂！放下，喂！’当，阿耆毗沙那！野象对于调象师拿取和放下的命令能够听从，遵从教导时，调象师就进一步训练它做动作：‘前进，喂！后退，喂！’当，阿耆毗沙那！野象对于调象师前进和后退的命令能够听从，遵从教导时，调象师就进一步训练它做动作：‘起来，喂！坐下，喂！’当，阿耆毗沙那！野象对于调象师起立和坐下的命令能够听从，遵从教导时，调象师就进一步训练它做叫做‘不动’的动作。用大盾牌绑在象鼻上，一个手持短矛的人坐在象的脖颈上，周围还有手持短矛的人们环绕站立，调象师自己则手持长柄短矛站在前面。当它被训练做‘不动’的动作时，前脚不动，后脚也不动，前身不动，后身也不动，头不动，耳朵不动，牙齿不动，尾巴不动，象鼻也不动。这头野象能够忍受矛的攻击、刀剑的攻击、弓箭的攻击、飞石的攻击、大鼓、小鼓、笛子、螺贝、铙钹等喧闹的声音。它舍弃了一切狡猾、过失、隐藏和污垢，适合国王使用，成为国王的财产，被称为国王身体的一部分。

“正是这样，阿耆毗沙那！这里，如来出现在世间，是阿罗汉、正等觉者、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊……（参照中部经典一、二四六——二四七页）……从在家而出家，成为无家者。这样，阿耆毗沙那！圣弟子就来到了开阔地。然而，阿耆毗沙那！诸天和人类，都贪求那五种欲乐。如来进一步调御他：‘来！比丘！你要持守戒律，防护别解脱律仪而住，具足正当的行为和合适的范围，对微小的罪过也看见其危险，领受并学习各项学处。’”

“当，阿耆毗沙那！圣弟子持守戒律，防护别解脱律仪而住，具足正当的行为和合适的范围，对微小的罪过也看见其危险，领受并学习各项学处时，如来进一步调御他：‘来！比丘！你要守护诸根门。用眼看到色时，不执取其总相……（像《算师目犍连经》中那样，应如此详细叙述。）

“他舍断这五盖——心的随烦恼、智慧的削弱因素——于身随观身而住，热忱、正知、具念，调伏世间的贪婪和忧恼。于受……于心……于法随观法而住，热忱、正知、具念，调伏世间的贪婪和忧恼。譬如，阿耆毗沙那！调象师在地上挖坑立起大木桩，把野象的脖子系在上面，以消除它的野性、野外的记忆和思念、野外的忧愁、疲劳和热恼，让它乐于待在村镇附近，让它适应人类的习惯；正是这样，阿耆毗沙那！这四念住是圣弟子心的系缚处，用以消除在家生活的习性，消除在家生活的思念，消除在家生活的忧愁、疲劳和热恼，为了获得正理，为了证悟涅槃。

“如来进一步调御他：‘来！比丘！你要于身随观身而住，但不要生起与欲乐相关的寻思。于受……于心……于法随观法而住，但不要生起与欲乐相关的寻思。’”

“他由于寻与伺的止息，内心宁静，心达到专一，无寻无伺，由定而生喜乐，具足并安住于第二禅……第三禅……第四禅。他这样在心达到等持、清净、明洁、无秽、离随烦恼、柔软、适业、稳固、达到不动时，将心导向宿命通智。他回忆起种种过去生，即：一生、二生……像这样，他回忆起具有行相和细节的种种过去生。

“他这样在心达到等持、清净、明洁、无秽、离随烦恼、柔软、适业、稳固、达到不动时，将心导向众生生死智。他以清净、超越人眼的天眼，看见众生死去、投生，卑劣、高贵，美貌、丑陋，往生善趣、恶趣……了知众生随各自的业而流转。

“他这样在心达到等持、清净、明洁、无秽、离随烦恼、柔软、适业、稳固、达到不动时，将心导向诸漏尽智。他如实了知‘这是苦’，如实了知‘这是苦的集起’，如实了知‘这是苦的寂灭’，如实了知‘这是导致苦寂灭的道路’；如实了知‘这些是漏’，如实了知‘这是漏的集起’，如实了知‘这是漏的寂灭’，如实了知‘这是导致漏寂灭的道路’。如此了知、如此看见的他，心从欲漏中解脱出来，心从有漏中解脱出来，心从无明漏中解脱出来。解脱之后，生起‘已解脱’的智慧。他了知：‘生死已尽，梵行已立，应作已作，不再有后有。’

“那位比丘能忍耐寒冷、炎热、饥饿、口渴、蚊、虻、风、热、爬虫的接触，能忍受难听的、不如意的言语，对于已生起的身体上的苦受——剧烈的、猛烈的、尖锐的、苦涩的、不愉快的、不适意的、甚至能夺去生命的——他能忍受。他舍弃了一切贪、嗔、痴的隐藏和污垢，值得供养、值得款待、值得布施、值得合掌，是世间无上的福田。

“阿耆毗沙那！如果年老的王象未经调御、未经训练而死去，就被称为：‘年老的王象死于未调御。’阿耆毗沙那！如果中年的王象……阿耆毗沙那！如果年轻的王象未经调御、未经训练而死去，就被称为：‘年轻的王象死于未调御。’正是这样，阿耆毗沙那！如果长老比丘未能漏尽而死去，就被称为：‘长老比丘死于未调御。’阿耆毗沙那！如果中年比丘……阿耆毗沙那！如果新学比丘未能漏尽而死去，就被称为：‘新学比丘死于未调御。’

“阿耆毗沙那！如果年老的王象被很好地调御、很好地训练而死去，就被称为：‘年老的王象死于已调御。’阿耆毗沙那！如果中年的王象……阿耆毗沙那！如果年轻的王象被很好地调御、很好地训练而死去，就被称为：‘年轻的王象死于已调御。’正是这样，阿耆毗沙那！如果长老比丘已漏尽而死去，就被称为：‘长老比丘死于已调御。’阿耆毗沙那！如果中年比丘……阿耆毗沙那！如果新学比丘已漏尽而死去，就被称为：‘新学比丘死于已调御。’”

世尊这样说完，心意满足的新学沙门阿夷罗和提，对世尊所说感到欢喜并信受。

调御地经第五结束。

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《3》Uparipaṇṇāsapāḷi 后分五十二经篇 (MN 101-152, 1-463)/3. Suññatavagga 空品 (MN 121-130, 176-271)”

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【经名】 3.6 Bhūmijasutta 浮弥经 (MN 126, 223-228)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Bhūmijasuttaṃ

223. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho āyasmā bhūmijo pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena jayasenassa rājakumārassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho jayaseno rājakumāro yenāyasmā bhūmijo tenupasaṅkami; upasaṅkamitvā āyasmatā bhūmijena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jayaseno rājakumāro āyasmantaṃ bhūmijaṃ etadavoca – “santi, bho bhūmija, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘āsañcepi karitvā brahmacariyaṃ caranti, abhabbā [carati, abhabbo (sī. pī.) evamuparipi ekavacaneneva dissati] phalassa adhigamāya; anāsañcepi [āsañca anāsañca cepi (aṭṭha.)] karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; nevāsaṃ nānāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāyā’ti. Idha bhoto bhūmijassa satthā kiṃvādī [kiṃvādī kiṃdiṭṭhī (syā. kaṃ. ka.)] kimakkhāyī”ti? “Na kho metaṃ, rājakumāra, bhagavato sammukhā sutaṃ, sammukhā paṭiggahitaṃ. Ṭhānañca kho etaṃ vijjati yaṃ bhagavā evaṃ byākareyya – ‘āsañcepi karitvā ayoniso brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; anāsañcepi karitvā ayoniso brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā ayoniso brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; nevāsaṃ nānāsañcepi karitvā ayoniso brahmacariyaṃ caranti, abhabbā phalassa adhigamāya. Āsañcepi karitvā yoniso brahmacariyaṃ caranti, bhabbā phalassa adhigamāya; anāsañcepi karitvā yoniso brahmacariyaṃ caranti, bhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā yoniso brahmacariyaṃ caranti, bhabbā phalassa adhigamāya; nevāsaṃ nānāsañcepi karitvā yoniso brahmacariyaṃ caranti, bhabbā phalassa adhigamāyā’ti. Na kho me taṃ, rājakumāra, bhagavato sammukhā sutaṃ, sammukhā paṭiggahitaṃ. Ṭhānañca kho etaṃ vijjati yaṃ bhagavā evaṃ byākareyyā”ti. “Sace kho bhoto bhūmijassa satthā evaṃvādī [evaṃvādī evaṃdiṭṭhī (syā. kaṃ. ka.)] evamakkhāyī, addhā bhoto bhūmijassa satthā sabbesaṃyeva puthusamaṇabrāhmaṇānaṃ muddhānaṃ [buddhānaṃ (ka.) muddhānantimuddhaṃ, matthakanti attho] maññe āhacca tiṭṭhatī”ti. Atha kho jayaseno rājakumāro āyasmantaṃ bhūmijaṃ sakeneva thālipākena parivisi.

224. Atha kho āyasmā bhūmijo pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā bhūmijo bhagavantaṃ etadavoca – “idhāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena jayasenassa rājakumārassa nivesanaṃ tenupasaṅkamiṃ; upasaṅkamitvā paññatte āsane nisīdiṃ. Atha kho, bhante, jayaseno rājakumāro yenāhaṃ tenupasaṅkami; upasaṅkamitvā mayā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho, bhante, jayaseno rājakumāro maṃ etadavoca – ‘santi, bho bhūmija, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – āsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; anāsañcepi karitvā…pe… āsañca anāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; nevāsaṃ nānāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāyā’ti. ‘Idha bhoto bhūmijassa satthā kiṃvādī kimakkhāyī’ti? Evaṃ vutte ahaṃ, bhante, jayasenaṃ rājakumāraṃ etadavocaṃ – ‘na kho me taṃ, rājakumāra, bhagavato sammukhā sutaṃ, sammukhā paṭiggahitaṃ. Ṭhānañca kho etaṃ vijjati yaṃ bhagavā evaṃ byākareyya – āsañcepi karitvā ayoniso brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; anāsañcepi karitvā ayoniso brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā ayoniso brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; nevāsaṃ nānāsañcepi karitvā ayoniso brahmacariyaṃ caranti, abhabbā phalassa adhigamāya. Āsañcepi karitvā yoniso brahmacariyaṃ caranti, bhabbā phalassa adhigamāya; anāsañcepi karitvā…pe… āsañca anāsañcepi karitvā…pe… nevāsaṃ nānāsañcepi karitvā yoniso brahmacariyaṃ caranti, bhabbā phalassa adhigamāyāti. Na kho me taṃ, rājakumāra, bhagavato sammukhā sutaṃ, sammukhā paṭiggahitaṃ. Ṭhānañca kho etaṃ vijjati yaṃ bhagavā evaṃ byākareyyā’ti. ‘Sace bhoto bhūmijassa satthā evaṃvādī evamakkhāyī, addhā bhoto bhūmijassa satthā sabbesaṃyeva puthusamaṇabrāhmaṇānaṃ muddhānaṃ maññe āhacca tiṭṭhatī’ti. ‘Kaccāhaṃ, bhante, evaṃ puṭṭho evaṃ byākaramāno vuttavādī ceva bhagavato homi, na ca bhagavantaṃ abhūtena abbhācikkhāmi, dhammassa cānudhammaṃ byākaromi, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī’”ti?

“Taggha tvaṃ, bhūmija, evaṃ puṭṭho evaṃ byākaramāno vuttavādī ceva me hosi, na ca maṃ abhūtena abbhācikkhasi, dhammassa cānudhammaṃ byākarosi, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchati. Ye hi keci, bhūmija, samaṇā vā brāhmaṇā vā micchādiṭṭhino micchāsaṅkappā micchāvācā micchākammantā micchāājīvā micchāvāyāmā micchāsatī micchāsamādhino te āsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; anāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; nevāsaṃ nānāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya. Taṃ kissa hetu? Ayoni hesā, bhūmija, phalassa adhigamāya.

225. “Seyyathāpi, bhūmija, puriso telatthiko telagavesī telapariyesanaṃ caramāno vālikaṃ doṇiyā ākiritvā udakena paripphosakaṃ paripphosakaṃ pīḷeyya. Āsañcepi karitvā vālikaṃ doṇiyā ākiritvā udakena paripphosakaṃ paripphosakaṃ pīḷeyya, abhabbo telassa adhigamāya; anāsañcepi karitvā vālikaṃ doṇiyā ākiritvā udakena paripphosakaṃ paripphosakaṃ pīḷeyya, abhabbo telassa adhigamāya; āsañca anāsañcepi karitvā vālikaṃ doṇiyā ākiritvā udakena paripphosakaṃ paripphosakaṃ pīḷeyya, abhabbo telassa adhigamāya; nevāsaṃ nānāsañcepi karitvā vālikaṃ doṇiyā ākiritvā udakena paripphosakaṃ paripphosakaṃ pīḷeyya, abhabbo telassa adhigamāya. Taṃ kissa hetu? Ayoni hesā, bhūmija, telassa adhigamāya. Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā micchādiṭṭhino micchāsaṅkappā micchāvācā micchākammantā micchāājīvā micchāvāyāmā micchāsatī micchāsamādhino te āsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; anāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; nevāsaṃ nānāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya. Taṃ kissa hetu? Ayoni hesā, bhūmija, phalassa adhigamāya.

“Seyyathāpi, bhūmija, puriso khīratthiko khīragavesī khīrapariyesanaṃ caramāno gāviṃ taruṇavacchaṃ visāṇato āviñcheyya [āviñjeyya (sī. syā. kaṃ. pī.)]. Āsañcepi karitvā gāviṃ taruṇavacchaṃ visāṇato āviñcheyya, abhabbo khīrassa adhigamāya; anāsañcepi karitvā…pe… āsañca anāsañcepi karitvā…pe… nevāsaṃ nānāsañcepi karitvā gāviṃ taruṇavacchaṃ visāṇato āviñcheyya, abhabbo khīrassa adhigamāya. Taṃ kissa hetu? Ayoni hesā, bhūmija, khīrassa adhigamāya. Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā micchādiṭṭhino…pe… micchāsamādhino te āsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; anāsañcepi karitvā…pe… āsañca anāsañcepi karitvā…pe… nevāsaṃ nānāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya. Taṃ kissa hetu? Ayoni hesā, bhūmija, phalassa adhigamāya.

226. “Seyyathāpi, bhūmija, puriso navanītatthiko navanītagavesī navanītapariyesanaṃ caramāno udakaṃ kalase āsiñcitvā matthena [manthena (sī.), mattena (ka.)] āviñcheyya. Āsañcepi karitvā udakaṃ kalase āsiñcitvā matthena āviñcheyya, abhabbo navanītassa adhigamāya; anāsañcepi karitvā…pe… āsañca anāsañcepi karitvā…pe… nevāsaṃ nānāsañcepi karitvā udakaṃ kalase āsiñcitvā matthena āviñcheyya, abhabbo navanītassa adhigamāya. Taṃ kissa hetu? Ayoni hesā, bhūmija, navanītassa adhigamāya. Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā micchādiṭṭhino…pe… micchāsamādhino te āsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; anāsañcepi karitvā…pe… āsañca anāsañcepi karitvā…pe… nevāsaṃ nānāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya. Taṃ kissa hetu? Ayoni hesā, bhūmija, phalassa adhigamāya.

“Seyyathāpi, bhūmija, puriso aggitthiko [aggatthiko (sī.)] aggigavesī aggipariyesanaṃ caramāno allaṃ kaṭṭhaṃ sasnehaṃ uttarāraṇiṃ ādāya abhimantheyya [abhimattheyya (syā. kaṃ. pī. ka.)]. Āsañcepi karitvā allaṃ kaṭṭhaṃ sasnehaṃ uttarāraṇiṃ ādāya abhimantheyya, abhabbo aggissa adhigamāya; anāsañcepi karitvā…pe… āsañca anāsañcepi karitvā…pe… nevāsaṃ nānāsañcepi karitvā allaṃ kaṭṭhaṃ sasnehaṃ uttarāraṇiṃ ādāya abhimantheyya, abhabbo aggissa adhigamāya. Taṃ kissa hetu? Ayoni hesā, bhūmija, aggissa adhigamāya. Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā micchādiṭṭhino…pe… micchāsamādhino te āsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya; anāsañcepi karitvā…pe…āsañca anāsañcepi karitvā…pe… nevāsaṃ nānāsañcepi karitvā brahmacariyaṃ caranti, abhabbā phalassa adhigamāya. Taṃ kissa hetu? Ayoni hesā, bhūmija, phalassa adhigamāya. Ye hi keci, bhūmija, samaṇā vā brāhmaṇā vā sammādiṭṭhino sammāsaṅkappā sammāvācā sammākammantā sammāājīvā sammāvāyāmā sammāsatī sammāsamādhino te āsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya; anāsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya; nevāsaṃ nānāsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya. Taṃ kissa hetu? Yoni hesā, bhūmija, phalassa adhigamāya.

227. “Seyyathāpi, bhūmija, puriso telatthiko telagavesī telapariyesanaṃ caramāno tilapiṭṭhaṃ doṇiyā ākiritvā udakena paripphosakaṃ paripphosakaṃ pīḷeyya. Āsañcepi karitvā tilapiṭṭhaṃ doṇiyā ākiritvā udakena paripphosakaṃ paripphosakaṃ pīḷeyya, bhabbo telassa adhigamāya; anāsañcepi karitvā…pe… āsañca anāsañcepi karitvā…pe… nevāsaṃ nānāsañcepi karitvā tilapiṭṭhaṃ doṇiyā ākiritvā udakena paripphosakaṃ paripphosakaṃ pīḷeyya, bhabbo telassa adhigamāya. Taṃ kissa hetu? Yoni hesā, bhūmija, telassa adhigamāya. Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā sammādiṭṭhino…pe… sammāsamādhino te āsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya; anāsañcepi karitvā…pe… āsañca anāsañcepi karitvā…pe… nevāsaṃ nānāsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya. Taṃ kissa hetu? Yoni hesā, bhūmija, phalassa adhigamāya.

“Seyyathāpi, bhūmija, puriso khīratthiko khīragavesī khīrapariyesanaṃ caramāno gāviṃ taruṇavacchaṃ thanato āviñcheyya. Āsañcepi karitvā gāviṃ taruṇavacchaṃ thanato āviñcheyya, bhabbo khīrassa adhigamāya; anāsañcepi karitvā…pe… āsañca anāsañcepi karitvā…pe… nevāsaṃ nānāsañcepi karitvā gāviṃ taruṇavacchaṃ thanato āviñcheyya, bhabbo khīrassa adhigamāya. Taṃ kissa hetu? Yoni hesā, bhūmija, khīrassa adhigamāya. Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā sammādiṭṭhino…pe… sammāsamādhino te āsañcepi karitvā…pe… anāsañcepi karitvā…pe… āsañca anāsañcepi karitvā…pe… nevāsaṃ nānāsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya. Taṃ kissa hetu? Yoni hesā, bhūmija, phalassa adhigamāya.

228. “Seyyathāpi, bhūmija, puriso navanītatthiko navanītagavesī navanītapariyesanaṃ caramāno dadhiṃ kalase āsiñcitvā matthena āviñcheyya. Āsañcepi karitvā dadhiṃ kalase āsiñcitvā matthena āviñcheyya, bhabbo navanītassa adhigamāya; anāsañcepi karitvā… āsañca anāsañcepi karitvā… nevāsaṃ nānāsañcepi karitvā dadhiṃ kalase āsiñcitvā matthena āviñcheyya, bhabbo navanītassa adhigamāya. Taṃ kissa hetu? Yoni hesā, bhūmija, navanītassa adhigamāya. Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā sammādiṭṭhino…pe… sammāsamādhino te āsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya; anāsañcepi karitvā… āsañca anāsañcepi karitvā … nevāsaṃ nānāsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya. Taṃ kissa hetu? Yoni hesā, bhūmija, phalassa adhigamāya.

“Seyyathāpi, bhūmija, puriso aggitthiko aggigavesī aggipariyesanaṃ caramāno sukkhaṃ kaṭṭhaṃ koḷāpaṃ uttarāraṇiṃ ādāya abhimantheyya; ( ) [(bhabbo aggissa adhigamāya) (sabbattha)] āsañcepi karitvā… anāsañcepi karitvā.. āsañca anāsañcepi karitvā… nevāsaṃ nānāsañcepi karitvā sukkha kaṭṭhaṃ koḷāpaṃ uttarāraṇiṃ ādāya abhimantheyya, bhabbo aggissa adhigamāya. Taṃ kissa hetu? Yoni hesā, bhūmija, aggissa adhigamāya. Evameva kho, bhūmija, ye hi keci samaṇā vā brāhmaṇā vā sammādiṭṭhino…pe… sammāsamādhino te āsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya; anāsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya; āsañca anāsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya; nevāsaṃ nānāsañcepi karitvā brahmacariyaṃ caranti, bhabbā phalassa adhigamāya. Taṃ kissa hetu? Yoni hesā, bhūmija, phalassa adhigamāya.

“Sace kho taṃ, bhūmija, jayasenassa rājakumārassa imā catasso upamā paṭibhāyeyyuṃ anacchariyaṃ te jayaseno rājakumāro pasīdeyya, pasanno ca te pasannākāraṃ kareyyā”ti. “Kuto pana maṃ, bhante, jayasenassa rājakumārassa imā catasso upamā paṭibhāyissanti anacchariyā pubbe assutapubbā, seyyathāpi bhagavantan”ti?

Idamavoca bhagavā. Attamano āyasmā bhūmijo bhagavato bhāsitaṃ abhinandīti.

Bhūmijasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

☸---------------------------------------------------------------------

第一二六 浮弥经 Bhūmijasuttaṃ

如是我闻。

一时，世尊住在王舍城的迦兰陀竹园。那时，尊者浮弥在清晨穿好衣服，拿着钵和衣，去到王子奢耶阇那的住处。到了之后，在准备好的座位上坐下。那时，王子奢耶阇那去到尊者浮弥那里，到了之后，向尊者浮弥问候，相互交换了可喜、可乐的言语后，坐在一边。坐在一边的王子奢耶阇那对尊者浮弥这样说道：“尊者浮弥！有些沙门、婆罗门是这样说、持这样见解的：‘即使怀着愿望修行梵行也不能达到其果；即使没有愿望修行梵行也不能达到其果；即使既有愿望又没有愿望修行梵行也不能达到其果；即使既非有愿望也非无愿望修行梵行也不能达到其果。’对此，尊者浮弥的导师是怎么说的？是怎么论述的呢？”

［尊者浮弥说：］“王子！我没有亲自从世尊那里听闻、领受过。但世尊这样解说是有可能的：‘如果怀着愿望而修行不如理的梵行，不能达到其果。如果没有愿望，而修行不如理的梵行，也不能达到其果。如果既有愿望又没有愿望，而修行不如理的梵行，都不能达到其果。如果既非有愿望也非无愿望，而修行不如理的梵行，也不能达到其果。如果怀着愿望，而修行如理的梵行，就能达到其果。如果没有愿望，但修行如理的梵行，也能达到其果。如果既有愿望又没有愿望，而修行如理的梵行，也能达到其果。如果既非有愿望也非无愿望，而修行如理的梵行，都能达到其果。’”

［王子说：］“如果尊者浮弥的导师是这样说、这样论述的，那么可以肯定，尊者浮弥的导师，应当是立于所有众多沙门、婆罗门之上的。”那时，王子奢耶阇那用自己的上等食物供养了尊者浮弥。

那时，尊者浮弥用完餐，托钵回来后，去到世尊那里，到了之后，向世尊顶礼，坐在一边。坐在一边的尊者浮弥这样向世尊禀告说：“在此，世尊！我在清晨穿好衣服，拿着钵和衣，去到王子奢耶阇那的住处，到了之后，在准备好的座位上坐下。世尊！那时王子奢耶阇那来到我这里，来了之后，与我相互问候，交换了可喜、可乐的言语后，坐在一边。坐在一边的王子奢耶阇那这样对我说：‘尊者浮弥！有些……尊者浮弥的导师是怎么说的？是怎么论述的呢？’世尊！他这样问后，我向王子奢耶阇那这样回答：‘王子！我虽然没有亲自从世尊那里听闻……立于所有众多沙门、婆罗门之上。’怎么样，世尊！被这样问，我这样回答，是正确地转述了世尊所说的吗？我没有用不实之词诽谤世尊吧？是解说了法和法的随属之法吗？作为同法修行者、对于各种教说的随顺解说者，没有什么可被呵责的地方吧？”

［世尊说：］“你做得对，浮弥！被这样问而这样回答，确实是转述了世尊所说的。而且没有用不实之词诽谤我，又是解说了法和法的随属之法。作为同法修行者、对于各种教说的随顺解说者，也没有任何可被呵责之处。

总之，浮弥！无论任何沙门或婆罗门，如果是邪见、邪思维、邪语、邪业、邪命、邪精进、邪念、邪定者，即使怀着愿望修行梵行也不能达到其果。即使没有愿望修行梵行也不能达到其果。或者既有愿望又没有愿望……如果或者既非有愿望也非无愿望……也不能达到其果。这是什么原因呢？因为，浮弥！这不是达到其果的正确方法啊。

浮弥！无论任何沙门或婆罗门，如果是邪见、邪思维、邪语、邪业、邪命、邪精进、邪念、邪定者，即使怀着愿望修行梵行，也不能达到其果。即使没有愿望修行梵行，也不能达到其果。或者既有愿望又没有愿望……如果或者既非有愿望也非无愿望……都不能达到其果。这是什么原因呢？因为，浮弥！这不是达到其果的正确方法啊。

浮弥！譬如有人需要油、想要油，为了求油而把沙子放进桶里，不停地洒水然后压榨它。如果怀着愿望，把沙子放进桶里，不停地洒水后用力压榨也不能得到油。如果没有愿望，把沙子放进桶里，不停地洒水后即使用力压榨也不能得到油。如果或者既有愿望又没有愿望，把沙子放进桶里，不停地洒水后用力压榨也不能得到油。如果或者既非有愿望也非无愿望，把沙子放进桶里，不停地洒水后用力压榨，都不能得到油。这是什么原因呢？因为，浮弥！那不是得到油的正确方法啊。正是这样，浮弥！无论任何沙门、婆罗门，如果是邪见、邪思维……邪定者，他们即使怀着愿望修行梵行也不能得到其果。如果没有愿望……如果或者既有愿望又没有愿望……如果或者既非有愿望也非无愿望，即使修行梵行，都不能得到其果。这是什么原因呢？因为，浮弥！那不是达到其果的正确方法啊。

浮弥！譬如有人需要奶、想要奶，为了求奶而去挤小母牛的角。如果怀着愿望，即使挤小母牛的角也不能得到奶。如果没有愿望……如果或者既有愿望又没有愿望……如果或者既非有愿望也非无愿望，即使挤小母牛的角都不能得到奶。这是什么原因呢？因为，浮弥！那不是得到奶的正确方法啊。正是这样，浮弥！无论任何沙门、或婆罗门，如果是邪见……乃至……邪定者，他们如果怀着愿望，即使修行梵行也不能达到其果。如果没有愿望……如果或者既有愿望又没有愿望……如果或者既非有愿望也非无愿望，即使修行梵行也不能得到其果。这是什么原因呢？因为，浮弥！那不是达到其果的正确方法啊。

浮弥！譬如有人需要酥油、想要酥油，为了求酥油而把水倒进瓮里，用搅拌棒去搅拌它。如果怀着愿望，把水倒进瓮里，即使使用搅拌棒搅拌也不能得到酥油。如果没有愿望……如果或者既有愿望又没有愿望……如果或者既非有愿望也非无愿望，把水倒进瓮里，即使使用搅拌棒搅拌都不能得到酥油。这是什么原因？因为，浮弥！那不是得到酥油的正确方法啊。正是这样，浮弥！无论沙门、或婆罗门，如果是邪见……乃至……邪定者，他们如果怀着愿望，即使修行梵行也不能达到其果。如果没有愿望……如果或者既有愿望又没有愿望……如果或者既非有愿望也非无愿望，即使修行梵行都不能达到其果。这是什么原因呢？因为，浮弥！那不是得到其果的正确方法啊。

“浮弥！譬如有人需要火、想要火，为了求火而拿来潮湿的木柴、带湿气的钻木来摩擦。如果怀着愿望，拿来潮湿的木柴和湿的钻木，即使［用力］摩擦也不能得到火。如果没有愿望……如果或者既有愿望又没有愿望……如果或者既非有愿望也非无愿望，拿来潮湿的木柴和湿的钻木，［用力］摩擦也不能得到火。这是什么原因呢？因为，浮弥！那不是得到火的正确方法啊。正是这样，浮弥！无论任何沙门、或婆罗门，如果是邪见……乃至……邪定者，他们如果怀着愿望，即使修行梵行也不能达到其果。如果没有愿望……若有愿望或无愿望……若或非有愿望或非无愿望，即使修行梵行，也不能达到其果。这是什么原因呢？因为，浮弥！那不是达到其果的正确方法啊。

浮弥！无论任何沙门、或婆罗门，如果是正见、正思维、正语、正业、正命、正精进、正念、正定者，他们如果怀着愿望修行梵行就能达到其果。如果没有愿望，修行梵行也能达到其果。如果或者既有愿望又没有愿望，修行梵行也能达到其果。如果或者既非有愿望也非无愿望，修行梵行也能达到其果。这是什么原因呢？因为，浮弥！这是达到其果的正确方法啊。

浮弥！譬如有人需要油、想要油，为了求油而把芝麻（碎末）放进桶里，不停地洒水后压榨它。如果怀着愿望，把芝麻（碎末）放进桶里，不停地洒水后［用力］压榨它就能得到油。如果没有愿望……如果或者既有愿望又没有愿望……如果或者既非有愿望也非无愿望……也能得到油。这是什么原因呢？因为，浮弥！这是得到油的正确方法啊。正是这样，浮弥！无论任何沙门、或婆罗门，如果是正见……乃至……正定者，他们如果怀着愿望而修行梵行就能得到其果。如果没有愿望……如果或者既有愿望又没有愿望……如果或者既非有愿望也非无愿望，修行梵行也能达到其果。这是什么原因呢？因为，浮弥！这是达到其果的正确方法啊。

浮弥！譬如有人需要奶、想要奶，为了求奶而去挤母牛的乳房。如果怀着愿望，挤母牛的乳房就能得到奶。如果没有愿望……如果或者既有愿望又没有愿望……如果或者既非有愿望也非无愿望……也能得到奶。这是什么原因呢？因为，浮弥！这是得到奶的正确方法啊。正是这样，浮弥！无论任何沙门、或婆罗门，如果是正见……乃至……正定者，他们如果怀着愿望，修行梵行就能达到其果。如果没有愿望……如果或者既有愿望又没有愿望……如果或者既非有愿望也非无愿望，修行梵行也能达到其果。这是什么原因呢？因为，浮弥！这是达到其果的正确方法啊。

浮弥！譬如有人需要酥油、想要酥油，为了求酥油把酸奶倒进瓮里，用搅拌棒搅拌它。如果怀着愿望，把酸奶倒进瓮里，用搅拌棒搅拌它就能得到酥油。如果没有愿望……如果或者既有愿望又没有愿望……如果或者既非有愿望也非无愿望，把酸奶倒进瓮里，用搅拌棒搅拌它就能得到酥油。这是什么原因呢？因为，浮弥！这是得到酥油的正确方法啊。正是这样，浮弥！无论任何沙门、或婆罗门，如果是正见……正定者，他们如果怀着愿望，修行梵行就能达到其果。如果没有愿望……如果或者既有愿望又没有愿望……如果或者既非有愿望也非无愿望，修行梵行就能达到其果。这是什么原因呢？因为，浮弥！这是达到其果的正确方法啊。

浮弥！譬如有人需要火、想要火，为了求火拿来干燥的木柴、干燥的钻木来摩擦。如果怀着愿望，拿来干燥的木柴、干燥的钻木摩擦就能得到火。如果没有愿望……如果或者既有愿望又没有愿望……如果或者既非有愿望也非无愿望，拿来干燥的木柴、干燥的钻木摩擦就能得到火。这是什么原因呢？因为，浮弥！这是得到火的正确方法啊。正是这样，浮弥！无论任何沙门、或婆罗门，如果是正见……正定者，他们如果怀着愿望，修行梵行，就能达到其果。如果没有愿望，修行梵行也能得到其果。如果或者既有愿望又没有愿望，修行梵行也能得到其果。如果或者既非有愿望也非无愿望，修行梵行也能达到其果。这是什么原因呢？因为，浮弥！这是达到其果的正确方法啊。

浮弥！你如果对王子奢耶阇那说了这四个譬喻，那位王子奢耶阇那必定会对你生起信心。生起信心后，会对你表现出信赖的样子。”

“然而，世尊！我怎么能想起像世尊您这样，对王子奢耶阇那说这四个他必定从未听过的非凡譬喻呢？”

世尊这样说完，心意满足的尊者浮弥，对世尊所说感到欢喜并信受。

浮弥经第六结束。

☸.....................................................................

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《3》Uparipaṇṇāsapāḷi 后分五十二经篇 (MN 101-152, 1-463)/3. Suññatavagga 空品 (MN 121-130, 176-271)”

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【经名】 3.7 Anuruddhasutta 阿那律经 (MN 127, 229-235)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Anuruddhasuttaṃ

229. Evaṃ me sutaṃ –

如是我闻。

ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.

一时，世尊住在舍卫城的祇树给孤独园。

Atha kho pañcakaṅgo thapati aññataraṃ purisaṃ āmantesi –

这时，工匠般奢康迦告诉一个人说：

“ehi tvaṃ, ambho purisa, yenāyasmā anuruddho tenupasaṅkama;

“来吧，这位先生！请您前往尊者阿那律那里；

upasaṅkamitvā mama vacanena āyasmato anuruddhassa pāde sirasā vandāhi [vandāhi, evañca vadehi (sī. pī.)] –

到了之后，用我的话说，请头面顶礼尊者阿那律的双足，然后这样说：

‘pañcakaṅgo, bhante, thapati āyasmato anuruddhassa pāde sirasā vandatī’ti;

‘尊者！工匠般奢康迦头面顶礼尊者阿那律的双足。’

evañca vadehi [evañca vadeti (sī. pī.)] –

并要这样说：

‘adhivāsetu kira, bhante, āyasmā anuruddho pañcakaṅgassa thapatissa svātanāya attacatuttho bhattaṃ;

‘尊者！请尊者阿那律明天接受工匠般奢康迦的食物供养，连同您共四位。

yena ca kira, bhante, āyasmā anuruddho pagevataraṃ āgaccheyya; pañcakaṅgo, bhante, thapati [pañcakaṅgo thapati (sī. pī.)] bahukicco bahukaraṇīyo rājakaraṇīyenā’”ti.

尊者！还有，请尊者阿那律稍微早点来，因为工匠般奢康迦有许多王室的事务，非常繁忙。’ ”

“Evaṃ, bhante”ti kho so puriso pañcakaṅgassa thapatissa paṭissutvā yenāyasmā anuruddho tenupasaṅkami;

那人回答工匠般奢康迦：“好的，尊者！”然后前往尊者阿那律那里，

upasaṅkamitvā āyasmantaṃ anuruddhaṃ abhivādetvā ekamantaṃ nisīdi.

到了之后，向尊者阿那律行礼后，在一旁坐下。

Ekamantaṃ nisinno kho so puriso āyasmantaṃ anuruddhaṃ etadavoca –

坐在一旁的那人，这样对尊者阿那律说：

“pañcakaṅgo, bhante, thapati āyasmato anuruddhassa pāde sirasā vandati, evañca vadeti –

“工匠般奢康迦头面顶礼尊者阿那律的双足，并且这样说：

‘adhivāsetu kira, bhante, āyasmā anuruddho pañcakaṅgassa thapatissa svātanāya attacatuttho bhattaṃ;

‘尊者！请尊者阿那律明天接受工匠般奢康迦的食物供养，连同您共四位。

yena ca kira, bhante, āyasmā anuruddho pagevataraṃ āgaccheyya;

尊者！届时，请尊者阿那律稍微早点来，

pañcakaṅgo, bhante, thapati bahukicco bahukaraṇīyo rājakaraṇīyenā’”ti.

因为工匠般奢康迦有很多王室的事务，非常繁忙。’ ”

Adhivāsesi kho āyasmā anuruddho tuṇhībhāvena.

尊者阿那律沉默地接受了邀请。

230. Atha kho āyasmā anuruddho tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena pañcakaṅgassa thapatissa nivesanaṃ tenupasaṅkami;

于是，尊者阿那律在那一夜过后，清晨时穿好衣服，拿起钵和僧衣，前往工匠般奢康迦的住处，

upasaṅkamitvā paññatte āsane nisīdi.

到了之后，在准备好的座位上坐下。

Atha kho pañcakaṅgo thapati āyasmantaṃ anuruddhaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.

这时，工匠般奢康迦亲手供养尊者阿那律精美的硬食和软食，使他得到满足。

Atha kho pañcakaṅgo thapati āyasmantaṃ anuruddhaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi.

然后，工匠般奢康迦看见尊者阿那律吃完饭，手离开钵之后，就取了一个较低的座位，在一旁坐下。

Ekamantaṃ nisinno kho pañcakaṅgo thapati āyasmantaṃ anuruddhaṃ etadavoca –

坐在一旁的工匠般奢康迦这样对尊者阿那律说：

“Idha maṃ, bhante, therā bhikkhū upasaṅkamitvā evamāhaṃsu –

“尊者！在这里，有些长老比丘来对我这样说：

‘appamāṇaṃ, gahapati, cetovimuttiṃ bhāvehī’ti [appamāṇā gahapati cetovimutti bhāvetabbāti (ka.)].

‘居士！应当修习无量心解脱。’

Ekacce therā evamāhaṃsu –

另一些长老这样说：

‘mahaggataṃ, gahapati, cetovimuttiṃ bhāvehī’ti.

‘居士！应当修习广大心解脱。’

Yā cāyaṃ, bhante, appamāṇā cetovimutti yā ca mahaggatā cetovimutti – ime dhammā nānatthā ceva nānābyañjanā ca, udāhu ekatthā byañjanameva nānan”ti?

尊者！这无量心解脱和这广大心解脱，这两种法是意义不同、名相也不同呢？还是意义相同，只是名相不同呢？”

“Tena hi, gahapati, taṃ yevettha paṭibhātu. Apaṇṇakante ito bhavissatī”ti.

“关于这个，居士！就此你谈谈自己的看法吧。这应该是你清楚了解的。”

“Mayhaṃ kho, bhante, evaṃ hoti –

“尊者！我是这样想的：

‘yā cāyaṃ appamāṇā cetovimutti yā ca mahaggatā cetovimutti ime dhammā ekatthā byañjanameva nānan’”ti.

‘这无量心解脱和这广大心解脱，这两种法，是意义相同而名相不同。’”

☆ 【无量心解脱】与【广大心解脱】的差别

“Yā cāyaṃ, gahapati, appamāṇā cetovimutti yā ca mahaggatā cetovimutti ime dhammā nānatthā ceva nānābyañjanā ca.

“居士！这无量心解脱和这广大心解脱，这两种法，意义不同，名相也不同。

Tadamināpetaṃ, gahapati, pariyāyena veditabbaṃ yathā ime dhammā nānatthā ceva nānābyañjanā ca.

居士！这两种法如何意义不同、名相也不同呢？应当知道这是根据不同的途径来说的。

Katamā ca, gahapati, appamāṇā cetovimutti?

那么，居士！什么是无量心解脱呢？

Idha, gahapati, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ;

居士！在这里，有比丘内心伴随着慈爱，遍满一个方向而安住。同样地遍满第二方、第三方、第四方。

iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati.

像这样，对上方、下方、四维（周围）等一切处、一切方向；内心伴随着慈爱，遍满一切世间，以广大、无量、无怨恨、无嗔恚的心，普遍地安住。

Karuṇāsahagatena cetasā…

内心伴随着悲悯…遍满一个方向而安住。同样地遍满第二方、第三方、第四方。像这样，对上方、下方、四维（周围）等一切处、一切方向；内心伴随着悲悯，遍满一切世间，以广大、无量、无怨恨、无嗔恚的心，普遍地安住。

muditāsahagatena cetasā…

内心伴随着喜悦…遍满一个方向而安住。同样地遍满第二方、第三方、第四方。像这样，对上方、下方、四维（周围）等一切处、一切方向；内心伴随着喜悦，遍满一切世间，以广大、无量、无怨恨、无嗔恚的心，普遍地安住。

upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati.

内心伴随着平静（舍），遍满一个方向而安住。同样地遍满第二方、第三方、第四方。像这样，对上方、下方、四维（周围）等一切处、一切方向；内心伴随着平静（舍），遍满一切世间，以广大、无量、无怨恨、无嗔恚的心，普遍地安住。

Ayaṃ vuccati, gahapati, appamāṇā cetovimutti.

居士！这就称为无量心解脱。

231. Katamā ca, gahapati, mahaggatā cetovimutti?

居士！什么是广大心解脱呢？

Idha, gahapati, bhikkhu yāvatā ekaṃ rukkhamūlaṃ mahaggatanti pharitvā adhimuccitvā viharati.

居士！在这里，有比丘将心专注于一棵树的范围，内心确信：‘这是广大的！’，以此胜解遍满其心而安住。

Ayaṃ vuccati, gahapati, mahaggatā cetovimutti.

居士！这就称为广大心解脱。

Idha pana, gahapati, bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni mahaggatanti pharitvā adhimuccitvā viharati.

居士！在这里，有比丘将心专注于两三棵树的范围，内心确信：‘这是广大的！’，以此胜解遍满其心而安住。

Ayampi [ayaṃ (syā. kaṃ. ka.)] vuccati, gahapati, mahaggatā cetovimutti.

居士！这也称为广大心解脱。

Idha pana, gahapati, bhikkhu yāvatā ekaṃ gāmakkhettaṃ mahaggatanti pharitvā adhimuccitvā viharati.

居士！在这里，（有比丘）将心专注于一个村庄的区域，内心确信：‘这是广大的！’，以此胜解遍满其心而安住。

Ayampi vuccati, gahapati, mahaggatā cetovimutti.

居士！这也称为广大心解脱。

Idha pana, gahapati, bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni mahaggatanti pharitvā adhimuccitvā viharati.

居士！在这里，有比丘将心专注于两三个村庄的区域，内心确信：‘这是广大的！’，以此胜解遍满其心而安住。

Ayampi vuccati, gahapati, mahaggatā cetovimutti.

居士！这也称为广大心解脱。

Idha pana, gahapati, bhikkhu yāvatā ekaṃ mahārajjaṃ mahaggatanti pharitvā adhimuccitvā viharati.

居士！在这里，有比丘将心专注于一个大王国，内心确信：‘这是广大的！’，以此胜解遍满其心而安住。

Ayampi vuccati, gahapati, mahaggatā cetovimutti.

居士！这也称为广大心解脱。

Idha pana, gahapati, bhikkhu yāvatā dve vā tīṇi vā mahārajjāni mahaggatanti pharitvā adhimuccitvā viharati.

居士！在这里，有比丘将心专注于两三个大王国，内心确信：‘这是广大的！’，以此胜解遍满其心而安住。

Ayampi vuccati, gahapati, mahaggatā cetovimutti.

居士！这也称为广大心解脱。

Idha pana, gahapati, bhikkhu yāvatā samuddapariyantaṃ pathaviṃ mahaggatanti pharitvā adhimuccitvā viharati.

居士！在这里，有比丘将心专注于大海环绕的大地，内心确信：‘这是广大的！’，以此胜解遍满其心而安住。

Ayampi vuccati, gahapati, mahaggatā cetovimutti.

居士！这也称为广大心解脱。

Iminā kho etaṃ, gahapati, pariyāyena veditabbaṃ yathā ime dhammā nānatthā ceva nānābyañjanā ca.

居士！通过这个不同的途径，就应当这样理解这两种法是如何意义不同、名相也不同的。

232. Catasso kho imā gahapati, bhavūpapattiyo. Katamā catasso?

居士！有这四种生命形态的再生之处（有生）。是哪四种呢？

Idha, gahapati, ekacco ‘parittābhā’ti pharitvā adhimuccitvā viharati.

居士！在这里，有人将心专注于‘有少量光明’的状态，以此胜解遍满其心而安住。

So kāyassa bhedā paraṃ maraṇā parittābhānaṃ devānaṃ sahabyataṃ upapajjati.

他身体败坏、死亡之后，投生为少光天的天众。

Idha pana, gahapati, ekacco ‘appamāṇābhā’ti pharitvā adhimuccitvā viharati.

居士！在这里，有人将心专注于‘有无量光明’的状态，以此胜解遍满其心而安住。

So kāyassa bhedā paraṃ maraṇā appamāṇābhānaṃ devānaṃ sahabyataṃ upapajjati.

他身体败坏、死亡之后，投生为无量光天的天众。

Idha pana, gahapati, ekacco ‘saṃkiliṭṭhābhā’ti pharitvā adhimuccitvā viharati.

居士！在这里，有人将心专注于‘有杂染光明’的状态，以此胜解遍满其心而安住。

So kāyassa bhedā paraṃ maraṇā saṃkiliṭṭhābhānaṃ devānaṃ sahabyataṃ upapajjati.

他身体败坏、死亡之后，投生为杂染光天的天众。

Idha pana, gahapati, ekacco ‘parisuddhābhā’ti pharitvā adhimuccitvā viharati.

居士！在这里，有人将心专注于‘有清净光明’的状态，以此胜解遍满其心而安住。

So kāyassa bhedā paraṃ maraṇā parisuddhābhānaṃ devānaṃ sahabyataṃ upapajjati.

他身体败坏、死亡之后，投生为清净光天的天众。

Imā kho, gahapati, catasso bhavūpapattiyo.

居士！这就是那四种有生。

Hoti kho so, gahapati, samayo, yā tā devatā ekajjhaṃ sannipatanti, tāsaṃ ekajjhaṃ sannipatitānaṃ vaṇṇanānattañhi kho paññāyati no ca ābhānānattaṃ.

居士！有时候，那些天神们会聚集在一处。当他们聚集在一起时，虽然可以看出他们身色的差异，但看不出光明的不同。

Seyyathāpi, gahapati, puriso sambahulāni telappadīpāni ekaṃ gharaṃ paveseyya. Tesaṃ ekaṃ gharaṃ pavesitānaṃ accinānattañhi kho paññāyetha, no ca ābhānānattaṃ;

居士！就好比有人把许多油灯拿到一个屋子里。当这些灯被拿到屋子里时，虽然可以看出灯焰（形状、大小）的不同，但看不出它们（整体）光明的不同。

evameva kho, gahapati, hoti kho so samayo, yā tā devatā ekajjhaṃ sannipatanti tāsaṃ ekajjhaṃ sannipatitānaṃ vaṇṇanānattañhi kho paññāyati, no ca ābhānānattaṃ.

正是这样，居士！有时候，那些天神们会聚集在一处。当他们聚集在一起时，虽然可以看出他们身色的差异，但看不出光明的不同。

Hoti kho so, gahapati, samayo, yā tā devatā tato vipakkamanti, tāsaṃ tato vipakkamantīnaṃ vaṇṇanānattañceva paññāyati ābhānānattañca.

居士！有时候，那些天神们从那个地方散开。当他们从那里散开时，就能看出他们身色的不同，也能看出他们光明的不同了。

Seyyathāpi, gahapati, puriso tāni sambahulāni telappadīpāni tamhā gharā nīhareyya.

居士！就好比有人从那间屋子里拿出那些很多的油灯。

Tesaṃ tato nīhatānaṃ [nīharantānaṃ (sī. syā. kaṃ. pī.)] accinānattañceva paññāyetha ābhānānattañca;

当这些灯从那里被拿出来时，就能看出它们火焰的不同，也能看出它们光明的不同了。

evameva kho, gahapati, hoti kho so samayo, yā tā devatā tato vipakkamanti, tāsaṃ tato vipakkamantīnaṃ vaṇṇanānattañceva paññāyati ābhānānattañca.

正是这样，居士！有时候，那些天神们从那个地方散开。当他们从那里散开时，就能看出他们身色的不同，也能看出他们光明的不同了。

Na kho, gahapati, tāsaṃ devatānaṃ evaṃ hoti –

居士！那些天神们不会这样想：

‘idaṃ amhākaṃ niccanti vā dhuvanti vā sassatan’ti vā, api ca yattha yattheva tā [yā (ka.)] devatā abhinivisanti tattha tattheva tā devatā abhiramanti.

‘我们在这里是永恒不变的’，或者‘是坚固持久的’，或者‘是恒常存在的’。然而，那些天神们只是随顺他们各自所处的状态，并在各自的状态中感到快乐。

Seyyathāpi, gahapati, makkhikānaṃ kājena vā piṭakena vā harīyamānānaṃ na evaṃ hoti – ‘idaṃ amhākaṃ niccanti vā dhuvanti vā sassatan’ti vā, api ca yattha yattheva tā [yā (ka.)] makkhikā abhinivisanti tattha tattheva tā makkhikā abhiramanti;

居士！就好比被放在篮子里或筐子里用担子挑着走的苍蝇，它们不会这样想：‘我们在这里是永恒不变的’，或者‘是坚固持久的’，或者‘是恒常存在的’。然而，那些苍蝇只是随顺它们各自所处的状态，并在各自的状态中感到快乐。

evameva kho, gahapati, tāsaṃ devatānaṃ na evaṃ hoti –

正是这样，居士！那些天神们不会这样想：

‘idaṃ amhākaṃ niccanti vā dhuvanti vā sassatan’ti vā, api ca yattha yattheva tā devatā abhinivisanti tattha tattheva tā devatā abhiramantī”ti.

‘我们在这里是永恒不变的’，或者‘是坚固持久的’，或者‘是恒常存在的’。然而，那些天神们只是随顺他们各自所处的状态，并在各自的状态中感到快乐。”

233. Evaṃ vutte, āyasmā sabhiyo kaccāno [kaccāyano (sī.)] āyasmantaṃ anuruddhaṃ etadavoca –

这样说完后，尊者迦旃延这样对尊者阿那律说：

“sādhu, bhante anuruddha! Atthi ca me ettha uttariṃ paṭipucchitabbaṃ.

“非常好！尊者阿那律！关于此，我还有进一步的问题要请教：

Yā tā, bhante, devatā ābhā sabbā tā parittābhā udāhu santettha ekaccā devatā appamāṇābhā”ti?

尊者！那些天神的光明，是不是全都是少量光明呢？还是其中也有些天神具有无量光明呢？”

“Tadaṅgena kho, āvuso kaccāna, santettha ekaccā devatā parittābhā, santi panettha ekaccā devatā appamāṇābhā”ti.

“朋友迦旃延！关于这点，确实有些天神是少量光明，也有些天神是无量光明。”

“Ko nu kho, bhante anuruddha, hetu ko paccayo yena tāsaṃ devatānaṃ ekaṃ devanikāyaṃ upapannānaṃ santettha ekaccā devatā parittābhā, santi panettha ekaccā devatā appamāṇābhā”ti?

“尊者阿那律！是什么原因、什么条件，使得那些天神们同样生在一个天界群体中，却有些天神是少量光明，而另一些天神是无量光明呢？”

“Tena hāvuso kaccāna, taṃyevettha paṭipucchissāmi. Yathā te khameyya tathā naṃ byākareyyāsi.

“朋友迦旃延！关于这个问题，我反过来问你，请你按照自己的理解来回答。

Taṃ kiṃ maññasi, āvuso kaccāna, yvāyaṃ bhikkhu yāvatā ekaṃ rukkhamūlaṃ ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yocāyaṃ [yopāyaṃ (ka.)] bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati –

朋友迦旃延！对此你怎么看？一位比丘将心专注于一棵树的范围，内心确信：‘这是广大的！’，以此胜解遍满其心而安住；另一位比丘将心专注于两三棵树的范围，内心确信：‘这是广大的！’，以此胜解遍满其心而安住——

imāsaṃ ubhinnaṃ cittabhāvanānaṃ katamā cittabhāvanā mahaggatatarā”ti?

在这两种心的修习中，哪一种心的修习更为广大呢？”

“Yvāyaṃ, bhante, bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati – ayaṃ imāsaṃ ubhinnaṃ cittabhāvanānaṃ mahaggatatarā”ti.

“尊者！在这两种心的修习中，那位将心专注于两三棵树范围、内心确信‘这是广大的！’并以此胜解遍满其心而安住的比丘，（他的心修习）更为广大。”

“Taṃ kiṃ maññasi, āvuso kaccāna, yvāyaṃ bhikkhu yāvatā dve vā tīṇi vā rukkhamūlāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yocāyaṃ bhikkhu yāvatā ekaṃ gāmakkhettaṃ ‘mahaggatan’ti pharitvā adhimuccitvā viharati –

“朋友迦旃延！你怎么看？那位将心专注于两三棵树范围、内心确信‘这是广大的！’并以此胜解遍满其心而安住的比丘，和那位将心专注于一个村庄区域、内心确信‘这是广大的！’并以此胜解遍满其心而安住的比丘——

imāsaṃ ubhinnaṃ cittabhāvanānaṃ katamā cittabhāvanā mahaggatatarā”ti?

在这两种心的修习中，哪一种心的修习更为广大呢？”

“Yvāyaṃ, bhante, bhikkhu yāvatā ekaṃ gāmakkhettaṃ ‘mahaggatan’ti pharitvā adhimuccitvā viharati – ayaṃ imāsaṃ ubhinnaṃ cittabhāvanānaṃ mahaggatatarā”ti.

“尊者！在这两种心的修习中，那位将心专注于一个村庄区域、内心确信‘这是广大的！’并以此胜解遍满其心而安住的比丘，（他的心修习）更为广大。”

“Taṃ kiṃ maññasi, āvuso kaccāna, yvāyaṃ bhikkhu yāvatā ekaṃ gāmakkhettaṃ ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yocāyaṃ bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati –

“朋友迦旃延！对此你怎么看？那位将心专注于一个村庄区域、内心确信‘这是广大的！’并以此胜解遍满其心而安住的比丘，和那位将心专注于两三个村庄区域、内心确信‘这是广大的！’并以此胜解遍满其心而安住的比丘——

imāsaṃ ubhinnaṃ cittabhāvanānaṃ katamā cittabhāvanā mahaggatatarā”ti?

在这两种心的修习中，哪一种心的修习更为广大呢？”

“Yvāyaṃ, bhante, bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati – ayaṃ imāsaṃ ubhinnaṃ cittabhāvanānaṃ mahaggatatarā”ti.

“尊者！在这两种心的修习中，那位将心专注于两三个村庄区域、内心确信‘这是广大的！’并以此胜解遍满其心而安住的比丘，（他的心修习）更为广大。”

“Taṃ kiṃ maññasi, āvuso kaccāna, yvāyaṃ bhikkhu yāvatā dve vā tīṇi vā gāmakkhettāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yocāyaṃ bhikkhu yāvatā ekaṃ mahārajjaṃ ‘mahaggatan’ti pharitvā adhimuccitvā viharati –

“朋友迦旃延！你怎么看？那位将心专注于两三个村庄区域、内心确信‘这是广大的！’并以此胜解遍满其心而安住的比丘，和那位将心专注于一个大王国、内心确信‘这是广大的！’并以此胜解遍满其心而安住的比丘——

imāsaṃ ubhinnaṃ cittabhāvanānaṃ katamā cittabhāvanā mahaggatatarā”ti?

在这两种心的修习中，哪一种心的修习更为广大呢？”

“Yvāyaṃ, bhante, bhikkhu yāvatā ekaṃ mahārajjaṃ ‘mahaggatan’ti pharitvā adhimuccitvā viharati – ayaṃ imāsaṃ ubhinnaṃ cittabhāvanānaṃ mahaggatatarā”ti.

“尊者！在这两种心的修习中，那位将心专注于一个大王国、内心确信‘这是广大的！’并以此胜解遍满其心而安住的比丘，（他的心修习）更为广大。”

“Taṃ kiṃ maññasi, āvuso kaccāna, yvāyaṃ bhikkhu yāvatā ekaṃ mahārajjaṃ ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yocāyaṃ bhikkhu yāvatā dve vā tīṇi vā mahārajjāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati –

“朋友迦旃延！对此你怎么看？那位将心专注于一个大王国、内心确信‘这是广大的！’并以此胜解遍满其心而安住的比丘，和那位将心专注于两三个大王国、内心确信‘这是广大的！’并以此胜解遍满其心而安住的比丘——

imāsaṃ ubhinnaṃ cittabhāvanānaṃ katamā cittabhāvanā mahaggatatarā”ti?

在这两种心的修习中，哪一种心的修习更为广大呢？”

“Yvāyaṃ, bhante, bhikkhu yāvatā dve vā tīṇi vā mahārajjāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati – ayaṃ imāsaṃ ubhinnaṃ cittabhāvanānaṃ mahaggatatarā”ti.

“尊者！在这两种心的修习中，那位将心专注于两三个大王国、内心确信‘这是广大的！’并以此胜解遍满其心而安住的比丘，（他的心修习）更为广大。”

“Taṃ kiṃ maññasi, āvuso kaccāna, yvāyaṃ bhikkhu yāvatā dve vā tīṇi vā mahārajjāni ‘mahaggatan’ti pharitvā adhimuccitvā viharati, yocāyaṃ bhikkhu yāvatā samuddapariyantaṃ pathaviṃ ‘mahaggatan’ti pharitvā adhimuccitvā viharati –

“朋友迦旃延！对此你怎么看？那位将心专注于两三个大王国、内心确信‘这是广大的！’并以此胜解遍满其心而安住的比丘，和那位将心专注于大海环绕的大地、内心确信‘这是广大的！’并以此胜解遍满其心而安住的比丘——

imāsaṃ ubhinnaṃ cittabhāvanānaṃ katamā cittabhāvanā mahaggatatarā”ti?

在这两种心的修习中，哪一种心的修习更为广大呢？”

“Yvāyaṃ, bhante, bhikkhu yāvatā samuddapariyantaṃ pathaviṃ ‘mahaggatan’ti pharitvā adhimuccitvā viharati – ayaṃ imāsaṃ ubhinnaṃ cittabhāvanānaṃ mahaggatatarā”ti?

“尊者！在这两种心的修习中，那位将心专注于大海环绕的大地、内心确信‘这是广大的！’并以此胜解遍满其心而安住的比丘，（他的心修习）更为广大。”

“Ayaṃ kho, āvuso kaccāna, hetu ayaṃ paccayo, yena tāsaṃ devatānaṃ ekaṃ devanikāyaṃ upapannānaṃ santettha ekaccā devatā parittābhā, santi panettha ekaccā devatā appamāṇābhā”ti.

“朋友迦旃延！这就是原因，这就是条件，使得那些天神们虽然同样生在一个天界群体中，但有些天神是少量光明，而另一些天神是无量光明。”

234. “Sādhu, bhante anuruddha! Atthi ca me ettha uttariṃ paṭipucchitabbaṃ. Yāvatā [yā tā (ka.)],

“非常好！尊者阿那律！关于此，我还有进一步的问题要请教。

bhante, devatā ābhā sabbā tā saṃkiliṭṭhābhā udāhu santettha ekaccā devatā parisuddhābhā”ti?

尊者！那些天神的光明，是不是全都是杂染光明呢？还是其中也有些天神具有清净光明呢？”

“Tadaṅgena kho, āvuso kaccāna, santettha ekaccā devatā saṃkiliṭṭhābhā, santi panettha ekaccā devatā parisuddhābhā”ti.

“朋友迦旃延！关于这点，确实有些天神是杂染光明，也有些天神是清净光明。”

“Ko nu kho, bhante, anuruddha, hetu ko paccayo, yena tāsaṃ devatānaṃ ekaṃ devanikāyaṃ upapannānaṃ santettha ekaccā devatā saṃkiliṭṭhābhā, santi panettha ekaccā devatā parisuddhābhā”ti?

“尊者阿那律！是什么原因、什么条件，使得那些天神们同样生在一个天界群体中，却有些天神是杂染光明，而另一些天神是清净光明呢？”

“Tena, hāvuso kaccāna, upamaṃ te karissāmi. Upamāyapidhekacce [upamāyamidhekacce (ka.)] viññū purisā bhāsitassa atthaṃ ājānanti.

“朋友迦旃延！关于此，我给你打个比喻吧。有些有智慧的人是可以通过比喻来理解所说含义的。

Seyyathāpi, āvuso kaccāna, telappadīpassa jhāyato telampi aparisuddhaṃ vaṭṭipi aparisuddhā. So telassapi aparisuddhattā vaṭṭiyāpi aparisuddhattā andhandhaṃ viya jhāyati;

朋友迦旃延！就好比一盏燃烧的油灯，如果它的油不干净，灯芯也不干净，那么因为油不净、灯芯也不净的缘故，它的火焰就会燃烧得昏暗不明。

evameva kho, āvuso kaccāna, idhekacco bhikkhu ‘saṃkiliṭṭhābhā’ti pharitvā adhimuccitvā viharati,

朋友迦旃延！正是这样，在这里，某个比丘将心专注于‘杂染光明’的状态，以此胜解遍满其心而安住。

tassa kāyaduṭṭhullampi na suppaṭippassaddhaṃ hoti, thinamiddhampi na susamūhataṃ hoti, uddhaccakukkuccampi na suppaṭivinītaṃ hoti.

他的身粗重（身体的沉重感或不适）没有被很好地平息下来，昏沉和睡眠没有被很好地断除，掉举和追悔（恶作）没有被很好地调伏。

So kāyaduṭṭhullassapi na suppaṭippassaddhattā thinamiddhassapi na susamūhatattā uddhaccakukkuccassapi na suppaṭivinītattā andhandhaṃ viya jhāyati.

因为他的身粗重没有被很好地平息，昏沉和睡眠没有被很好地断除，掉举和追悔没有被很好地调伏的缘故，他（专注时感受到的）光明就像昏暗不明一样。

So kāyassa bhedā paraṃ maraṇā saṃkiliṭṭhābhānaṃ devānaṃ sahabyataṃ upapajjati.

他身体败坏、死亡之后，投生为杂染光天的天众。

Seyyathāpi, āvuso kaccāna, telappadīpassa jhāyato telampi parisuddhaṃ vaṭṭipi parisuddhā. So telassapi parisuddhattā vaṭṭiyāpi parisuddhattā na andhandhaṃ viya jhāyati;

朋友迦旃延！就好比一盏燃烧的油灯，如果它的油很干净，灯芯也很干净，那么因为油干净、灯芯也干净的缘故，它的火焰燃烧时就不会昏暗不明。

evameva kho, āvuso kaccāna, idhekacco bhikkhu ‘parisuddhābhā’ti pharitvā adhimuccitvā viharati.

朋友迦旃延！正是这样，在这里，某个比丘将心专注于‘清净光明’的状态，以此胜解遍满其心而安住。

Tassa kāyaduṭṭhullampi suppaṭippassaddhaṃ hoti, thinamiddhampi susamūhataṃ hoti, uddhaccakukkuccampi suppaṭivinītaṃ hoti.

他的身粗重被很好地平息下来了，昏沉和睡眠也被很好地断除了，掉举和追悔也被很好地调伏了。

So kāyaduṭṭhullassapi suppaṭippassaddhattā thinamiddhassapi susamūhatattā uddhaccakukkuccassapi suppaṭivinītattā na andhandhaṃ viya jhāyati.

因为他的身粗重被很好地平息，昏沉和睡眠被很好地断除，掉举和追悔被很好地调伏的缘故，他（专注时感受到的）光明就不会昏暗不明。

So kāyassa bhedā paraṃ maraṇā parisuddhābhānaṃ devānaṃ sahabyataṃ upapajjati.

他身体败坏、死亡之后，投生为清净光天的天众。

Ayaṃ kho, āvuso kaccāna, hetu ayaṃ paccayo yena tāsaṃ devatānaṃ ekaṃ devanikāyaṃ upapannānaṃ santettha ekaccā devatā saṃkiliṭṭhābhā, santi panettha ekaccā devatā parisuddhābhā”ti.

朋友迦旃延！这就是原因，这就是条件，使得那些天神们虽然同样生在一个天界群体中，但有些天神是杂染光明，而另一些天神是清净光明。”

235. Evaṃ vutte, āyasmā sabhiyo kaccāno āyasmantaṃ anuruddhaṃ etadavoca –

这样说完后，尊者迦旃延这样对尊者阿那律说：

“sādhu, bhante anuruddha!

“非常好！尊者阿那律！

Na, bhante, āyasmā anuruddho evamāha –

尊者阿那律，您刚才所说的这些，并不是说：

‘evaṃ me sutan’ti vā ‘evaṃ arahati bhavitun’ti vā;

‘我是这样听说的...’或者‘应该是这样的...’

atha ca pana, bhante, āyasmā anuruddho ‘evampi tā devatā, itipi tā devatā’tveva bhāsati.

而是，尊者阿那律您直接就像是在说：‘那些天神就是这样的’，‘确实有那样的天神’。

Tassa mayhaṃ, bhante, evaṃ hoti –

尊者！对此我这样想：

‘addhā āyasmatā anuruddhena tāhi devatāhi saddhiṃ sannivutthapubbañceva sallapitapubbañca sākacchā ca samāpajjitapubbā’”ti.

‘尊者阿那律一定是真的曾经和那些天神们一起居住过、和他们交谈过、和他们讨论过。’”

“Addhā kho ayaṃ, āvuso kaccāna, āsajja upanīya vācā bhāsitā, api ca te ahaṃ byākarissāmi –

“朋友迦旃延！确实，你这样追问是很有道理的，不过我还是回答你吧——

‘dīgharattaṃ kho me, āvuso kaccāna, tāhi devatāhi saddhiṃ sannivutthapubbañceva sallapitapubbañca sākacchā ca samāpajjitapubbā’”ti.

朋友迦旃延！我确实在很长的时间里，曾经和那些天神们一起居住过、和他们交谈过、和他们讨论过。”

Evaṃ vutte, āyasmā sabhiyo kaccāno pañcakaṅgaṃ thapatiṃ etadavoca –

这样说完后，尊者迦旃延对工匠般奢康迦这样说：

“lābhā te, gahapati, suladdhaṃ te, gahapati, yaṃ tvañceva taṃ kaṅkhādhammaṃ pahāsi [pajahasi (ka.)], mayañcimaṃ [yampimaṃ (sī. syā. kaṃ. pī.)] dhammapariyāyaṃ alatthamhā savanāyā”ti.

“居士！这真是你的收获，真是你的善利啊！你不仅得以断除了那个疑惑，我们也得以听闻了这番法义！”

Anuruddhasuttaṃ niṭṭhitaṃ sattamaṃ.

阿那律经，结束！

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2559.11.11 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《3》Uparipaṇṇāsapāḷi 后分五十二经篇 (MN 101-152, 1-463)/3. Suññatavagga 空品 (MN 121-130, 176-271)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.8 Upakkilesasutta 随烦恼经 (MN 128, 236-245)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Upakkilesasuttaṃ

236. Evaṃ me sutaṃ –

如是我闻。

ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme.

一时，世尊住在憍赏弥的瞿师罗园。

Tena kho pana samayena kosambiyaṃ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti.

那时，正好在憍赏弥，有些比丘生起了争执口角，互相争论，发生了纷争，彼此用言语像利刃一样互相攻击地生活着。

Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi.

这时，有一位比丘来到世尊那里。到了之后，向世尊行礼，然后站在一旁。

Ekamantaṃ ṭhito kho so bhikkhu bhagavantaṃ etadavoca –

站在一旁的那位比丘这样对世尊说：

“idha, bhante, kosambiyaṃ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti.

“世尊！在这里，憍赏弥的比丘们生起了争执口角，互相争论，发生了纷争，彼此用言语像利刃一样互相攻击地生活着。

Sādhu, bhante, bhagavā yena te bhikkhū tenupasaṅkamatu anukampaṃ upādāyā”ti.

世尊，请您慈悲，到那些比丘们那里去吧！”

Adhivāsesi bhagavā tuṇhībhāvena.

世尊沉默地同意了。

Atha kho bhagavā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca –

于是，世尊前往那些比丘们所在的地方。到了之后，对那些比丘们说：

“alaṃ, bhikkhave, mā bhaṇḍanaṃ, mā kalahaṃ, mā viggahaṃ, mā vivādan”ti.

“停下来！比丘们！不要争执口角，不要互相争论，不要争斗，不要纷争！”

Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca –

这样说完后，有一位比丘这样对世尊说：

“āgametu, bhante! Bhagavā dhammassāmī; appossukko, bhante, bhagavā diṭṭhadhammasukhavihāraṃ anuyutto viharatu; mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā”ti.

“请等一下，世尊！您是法主。世尊，请不要操心，请您安住在当下的禅定快乐中吧。我们自己会处理好这场争执口角、互相争论、争斗、纷争的。”

Dutiyampi kho bhagavā te bhikkhū etadavoca –

第二次，世尊又对那些比丘们说：

“alaṃ, bhikkhave, mā bhaṇḍanaṃ, mā kalahaṃ, mā viggahaṃ, mā vivādan”ti.

“停下来！比丘们！不要争执口角、不要互相争论、不要争斗、不要纷争！”

Dutiyampi kho so bhikkhu bhagavantaṃ etadavoca –

第二次，那位比丘又对世尊说：

“āgametu, bhante! Bhagavā dhammassāmī; appossukko, bhante, bhagavā diṭṭhadhammasukhavihāraṃ anuyutto viharatu; mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā”ti.

“请等一下，世尊！您是法主。世尊，请不要操心，请您安住在当下的禅定快乐中吧。我们自己会处理好这场争执口角、互相争论、争斗、纷争的。”

Tatiyampi kho bhagavā te bhikkhū etadavoca –

第三次，世尊又对那些比丘们说：

“alaṃ, bhikkhave, mā bhaṇḍanaṃ, mā kalahaṃ, mā viggahaṃ, mā vivādan”ti.

“停下来！比丘们！不要争执口角、不要互相争论、不要争斗、不要纷争！”

Tatiyampi kho so bhikkhu bhagavantaṃ etadavoca –

第三次，那位比丘又对世尊说：

“āgametu, bhante, bhagavā dhammassāmī; appossukko, bhante, bhagavā diṭṭhadhammasukhavihāraṃ anuyutto viharatu; mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā”ti.

“请等一下，世尊！您是法主。世尊，请不要操心，请您安住在当下的禅定快乐中吧。我们自己会处理好这场争执口角、互相争论、争斗、纷争的。”

Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kosambiṃ piṇḍāya pāvisi.

于是，世尊在清晨时分，穿好衣服，拿起衣和钵，为了乞食进入了憍赏弥城。

Kosambiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto senāsanaṃ saṃsāmetvā pattacīvaramādāya ṭhitakova imā gāthā abhāsi –

在憍赏弥城中乞食完毕，吃过饭，从乞食处回来后，他收拾好坐具，拿起衣和钵，站着说了这些偈颂：

237.

“Puthusaddo samajano, na bālo koci maññatha;

凡人声喧哗，无人自认愚；

Saṅghasmiṃ bhijjamānasmiṃ, nāññaṃ bhiyyo amaññaruṃ.

僧团分裂时，不思他人优。

“Parimuṭṭhā paṇḍitābhāsā, vācāgocarabhāṇino;

自诩贤者已失念，言语滔滔随境转；

Yāvicchanti mukhāyāmaṃ, yena nītā na taṃ vidū.

但欲张口夸夸谈，不知被谁所引导。

“Akkocchi maṃ avadhi maṃ, ajini maṃ ahāsi me;

“他骂我打我，胜我抢夺我”，

Ye ca taṃ upanayhanti, veraṃ tesaṃ na sammati.

心怀此怨恨，怨恨永不息。

“Akkocchi maṃ avadhi maṃ, ajini maṃ ahāsi me;

“他骂我打我，胜我抢夺我”，

Ye ca taṃ nupanayhanti, veraṃ tesūpasammati.

不怀此怨恨，怨恨自然息。

“Na hi verena verāni, sammantīdha kudācanaṃ;

确实于此世，怨恨不以怨恨止；

Averena ca sammanti, esa dhammo sanantano.

唯有无怨恨，怨恨乃平息，此是永恒法。

“Pare ca na vijānanti, mayamettha yamāmase;

他人实不知：吾辈将毁灭于此；

Ye ca tattha vijānanti, tato sammanti medhagā.

若人能知此，争执自平息。

“Aṭṭhicchinnā pāṇaharā, gavassadhanahārino;

即使断骨者，夺命者，抢夺牛马财物者，

Raṭṭhaṃ vilumpamānānaṃ, tesampi hoti saṅgati;

乃至掠夺国土者，他们尚能有和合；

Kasmā tumhākaṃ no siyā.

为何你们修行人，反而不能得和合？

“Sace labhetha nipakaṃ sahāyaṃ,

若得遇智者，贤伙伴同行，

Saddhiṃ caraṃ sādhuvihāri dhīraṃ;

善住具智慧；

Abhibhuyya sabbāni parissayāni,

克服诸险难，

Careyya tenattamano satīmā.

与彼具念行，内心满欢喜。

“No ce labhetha nipakaṃ sahāyaṃ,

若不得智者，贤伙伴同行，

Saddhiṃ caraṃ sādhuvihāri dhīraṃ;

善住具智慧；

Rājāva raṭṭhaṃ vijitaṃ pahāya,

犹如胜国主，舍弃已征服之国土，

Eko care mātaṅgaraññeva nāgo.

亦如林中象，独自而游行。

“Ekassa caritaṃ seyyo, natthi bāle sahāyatā;

宁可独自一人行，不与愚痴者为友；

Eko care na ca pāpāni kayirā,

独自游行不作恶，

Appossukko mātaṅgaraññeva nāgo”ti.

少欲知足林中象。

238. Atha kho bhagavā ṭhitakova imā gāthā bhāsitvā yena bālakaloṇakāragāmo [bālakaloṇakagāmo (ka.), tathā vinayepi] tenupasaṅkami.

那时，世尊站着说完这些偈颂后，前往跋罗迦盐工村。

Tena kho pana samayena āyasmā bhagu bālakaloṇakāragāme viharati.

当时，尊者跋咕正住在跋罗迦盐工村。

Addasā kho āyasmā bhagu bhagavantaṃ dūratova āgacchantaṃ.

尊者跋咕远远看见世尊走来。

Disvāna āsanaṃ paññapesi udakañca pādānaṃ dhovanaṃ [udakañca pādānaṃ (sī. syā. kaṃ. pī.)]. Nisīdi bhagavā paññatte āsane.

看见后，便准备好座位和洗脚水。世尊在准备好的座位上坐下。

Nisajja pāde pakkhālesi. Āyasmāpi kho bhagu bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

坐下后洗了脚。尊者跋咕也向世尊行礼后，在一旁坐下。

Ekamantaṃ nisinnaṃ kho āyasmantaṃ bhaguṃ bhagavā etadavoca –

世尊对坐在一旁的尊者跋咕说：

“kacci, bhikkhu, khamanīyaṃ, kacci yāpanīyaṃ, kacci piṇḍakena na kilamasī”ti?

“比丘！你还好吗？还能维持生活吗？乞食没有感到疲劳吧？”

“Khamanīyaṃ bhagavā, yāpanīyaṃ bhagavā, na cāhaṃ, bhante, piṇḍakena kilamāmī”ti.

跋咕回答说：“世尊！我很好，还能维持生活。乞食也没有感到疲劳。”

Atha kho bhagavā āyasmantaṃ bhaguṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā yena pācīnavaṃsadāyo tenupasaṅkami.

这时，世尊对尊者跋咕说法，开示、鼓励、使他振奋、令他欢喜后，从座位上站起，前往东方竹林苑。

Tena kho pana samayena āyasmā ca anuruddho āyasmā ca nandiyo [bhaddiyo (ma. ni. 2.166 naḷakapāne] āyasmā ca kimilo [kimbilo (sī. syā. kaṃ. pī.)] pācīnavaṃsadāye viharanti.

当时，尊者阿那律、尊者难提、尊者金毗罗正住在东方竹林苑。

Addasā kho dāyapālo bhagavantaṃ dūratova āgacchantaṃ.

竹林苑的守护人远远看见世尊走来。

Disvāna bhagavantaṃ etadavoca –

看见后，他对世尊说：

“mā, mahāsamaṇa, etaṃ dāyaṃ pāvisi. Santettha tayo kulaputtā attakāmarūpā viharanti. Mā tesaṃ aphāsumakāsī”ti.

“大沙门！请不要进入这片林苑。这里住着三位喜欢自我修行的善男子。请不要打扰他们。”

Assosi kho āyasmā anuruddho dāyapālassa bhagavatā saddhiṃ mantayamānassa.

尊者阿那律听到了守护人跟世尊的对话。

Sutvāna dāyapālaṃ etadavoca –

听到后，他对守护人说：

“mā, āvuso dāyapāla, bhagavantaṃ vāresi. Satthā no bhagavā anuppatto”ti.

“朋友，守护人！不要阻止世尊。来的是我们的导师世尊啊！”

239. Atha kho āyasmā anuruddho yenāyasmā ca nandiyo yenāyasmā ca kimilo tenupasaṅkami;

于是，尊者阿那律前往尊者难提和尊者金毗罗那里。

upasaṅkamitvā āyasmantañca nandiyaṃ āyasmantañca kimilaṃ etadavoca –

到了之后，对尊者难提和尊者金毗罗说：

“abhikkamathāyasmanto, abhikkamathāyasmanto, satthā no bhagavā anuppatto”ti.

“快来，尊者们！快来，尊者们！我们的导师世尊到了！”

Atha kho āyasmā ca anuruddho āyasmā ca nandiyo āyasmā ca kimilo bhagavantaṃ paccuggantvā eko bhagavato pattacīvaraṃ paṭiggahesi, eko āsanaṃ paññapesi, eko pādodakaṃ upaṭṭhapesi.

这时，尊者阿那律、尊者难提、尊者金毗罗一起去迎接世尊。一人接过世尊的衣和钵，一人铺设好座位，一人准备好洗脚水。

Nisīdi bhagavā paññatte āsane. Nisajja pāde pakkhālesi.

世尊在铺设好的座位上坐下。坐下后洗了脚。

Tepi kho āyasmanto bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu.

那些尊者们也向世尊行礼后，在一旁坐下。

Ekamantaṃ nisinnaṃ kho āyasmantaṃ anuruddhaṃ bhagavā etadavoca –

世尊对坐在一旁的阿那律说：

“kacci vo, anuruddhā, khamanīyaṃ, kacci yāpanīyaṃ, kacci piṇḍakena na kilamathā”ti?

“阿那律！你们还好吗？还能维持生活吗？乞食没有感到疲劳吧？”

“Khamanīyaṃ bhagavā, yāpanīyaṃ bhagavā, na ca mayaṃ, bhante, piṇḍakena kilamāmā”ti.

阿那律回答说：“世尊！我们很好，还能维持生活。我们乞食也没有感到疲劳。”

“Kacci pana vo, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharathā”ti?

世尊问：“那么，阿那律！你们是怎样和合融洽、互相欢喜、没有争论，如同水乳交融一般，彼此用慈爱的目光相视而安住的呢？”

“Taggha mayaṃ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharāmā”ti.

阿那律回答说：“世尊！我们确实是和合融洽、互相欢喜、没有争论，如同水乳交融一般，彼此用慈爱的目光相视而安住的。”

“Yathā kathaṃ pana tumhe, anuruddhā, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharathā”ti?

世尊问：“那么，阿那律！你们是怎样做到和合融洽、互相欢喜、没有争论，如同水乳交融一般，彼此用慈爱的目光相视而安住的呢？”

“Idha mayhaṃ, bhante, evaṃ hoti –

阿那律说：“世尊！在这里，我是这样想的：

‘lābhā vata me, suladdhaṃ vata me yohaṃ evarūpehi sabrahmacārīhi saddhiṃ viharāmī’ti.

‘我能和这样的同修行者们一起居住，真是我的收获，真是我的善利啊！’

Tassa mayhaṃ, bhante, imesu āyasmantesu mettaṃ kāyakammaṃ paccupaṭṭhitaṃ āvi ceva raho ca, mettaṃ vacīkammaṃ paccupaṭṭhitaṃ āvi ceva raho ca, mettaṃ manokammaṃ paccupaṭṭhitaṃ āvi ceva raho ca.

世尊！对于这些尊者们，无论在他们面前还是背后，我都对他们生起慈爱的身业行为；无论在他们面前还是背后，我都对他们生起慈爱的言语行为；无论在他们面前还是背后，我都对他们生起慈爱的意念行为。

Tassa, mayhaṃ, bhante, evaṃ hoti –

世尊！而且我是这样想的：

‘yaṃnūnāhaṃ sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vatteyyan’ti.

‘我何不放下自己的想法，而随顺这些尊者们的想法来行事呢？’

So kho ahaṃ, bhante, sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vattāmi.

世尊！所以我真的放下了自己的想法，随顺这些尊者们的想法来行事。

Nānā hi kho no, bhante, kāyā, ekañca pana maññe cittan”ti.

世尊！我们的身体确实是不同的，但我认为我们的心却是同一个。”

Āyasmāpi kho nandiyo…pe… āyasmāpi kho kimilo bhagavantaṃ etadavoca –

尊者难提和尊者金毗罗也同样对世尊说：

“mayhampi kho, bhante, evaṃ hoti –

“世尊！我们也是这样想的：

‘lābhā vata me, suladdhaṃ vata me yohaṃ evarūpehi sabrahmacārīhi saddhiṃ viharāmī’ti.

‘我能和这样的同修行者们一起居住，真是我的收获，真是我的善利啊！’

Tassa mayhaṃ, bhante, imesu āyasmantesu mettaṃ kāyakammaṃ paccupaṭṭhitaṃ āvi ceva raho ca, mettaṃ vacīkammaṃ paccupaṭṭhitaṃ āvi ceva raho ca, mettaṃ manokammaṃ paccupaṭṭhitaṃ āvi ceva raho ca.

世尊！对于这些尊者们，无论在他们面前还是背后，我都对他们生起慈爱的身业行为；无论在他们面前还是背后，我都对他们生起慈爱的言语行为；无论在他们面前还是背后，我都对他们生起慈爱的意念行为。

Tassa mayhaṃ, bhante, evaṃ hoti –

世尊！而且我是这样想的：

‘yaṃnūnāhaṃ sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vatteyyan’ti.

‘我何不放下自己的想法，而随顺这些尊者们的想法来行事呢？’

So kho ahaṃ, bhante, sakaṃ cittaṃ nikkhipitvā imesaṃyeva āyasmantānaṃ cittassa vasena vattāmi.

世尊！所以我真的放下了自己的想法，随顺这些尊者们的想法来行事。

Nānā hi kho no, bhante, kāyā, ekañca pana maññe cittanti.

世尊！我们的身体确实是不同的，但我认为我们的心却是同一个。

Evaṃ kho mayaṃ, bhante, samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharāmā”ti.

世尊！我们就是这样和合融洽、互相欢喜、没有争论，如同水乳交融一般，彼此用慈爱的目光相视而安住的。”

240. “Sādhu, sādhu, anuruddhā! Kacci pana vo, anuruddhā, appamattā ātāpino pahitattā viharathā”ti?

世尊说：“好！好！阿那律！那么，阿那律！你们是怎样做到不放逸、精勤、自我策励地安住的呢？”

“Taggha mayaṃ, bhante, appamattā ātāpino pahitattā viharāmā”ti.

阿那律说：“是的！世尊！我们是不放逸、精勤、自我策励地安住的。”

“Yathā kathaṃ pana tumhe, anuruddhā, appamattā ātāpino pahitattā viharathā”ti?

世尊问：“那么，阿那律！你们是怎样做到不放逸、精勤、自我策励地安住的呢？”

“Idha, bhante, amhākaṃ yo paṭhamaṃ gāmato piṇḍāya paṭikkamati, so āsanāni paññapeti, pānīyaṃ paribhojanīyaṃ upaṭṭhāpeti, avakkārapātiṃ upaṭṭhāpeti.

阿那律说：“世尊！在这里，我们当中，谁最先从村里乞食回来，谁就铺设好座位，准备好饮用水和用具水，放置好装弃物的容器。

Yo pacchā gāmato piṇḍāya paṭikkamati – sace hoti bhuttāvaseso, sace ākaṅkhati, bhuñjati; no ce ākaṅkhati, appaharite vā chaḍḍeti apāṇake vā udake opilāpeti –

谁最后从村里乞食回来——如果还有吃剩的食物，如果他想吃，就吃掉；如果他不想吃，就把它丢弃在没有绿草的地方，或者倒进没有生物的水中。

so āsanāni paṭisāmeti, pānīyaṃ paribhojanīyaṃ paṭisāmeti, avakkārapātiṃ dhovitvā paṭisāmeti, bhattaggaṃ sammajjati.

他就收拾好座位，收拾好饮用水和用具水的器具，把装弃物的容器清洗干净并收好，然后打扫餐厅。

Yo passati pānīyaghaṭaṃ vā paribhojanīyaghaṭaṃ vā vaccaghaṭaṃ vā rittaṃ tucchaṃ so upaṭṭhāpeti.

谁看见饮用水罐、用具水罐或者净房的水罐空了、没有水了，谁就去把它装满。

Sacassa hoti avisayhaṃ, hatthavikārena dutiyaṃ āmantetvā hatthavilaṅghakena upaṭṭhāpema [upaṭṭhapeti (sī.)], na tveva mayaṃ, bhante, tappaccayā vācaṃ bhindāma.

如果他一个人做起来有困难，他就用手势示意叫另一个人来，用手比划着一起把它装满。世尊！我们确实不会因为这些事情而开口说话。

Pañcāhikaṃ kho pana mayaṃ, bhante, sabbarattiṃ dhammiyā kathāya sannisīdāma.

还有，世尊！我们每隔五天，就会整个晚上一起坐着讨论法义。

Evaṃ kho mayaṃ, bhante, appamattā ātāpino pahitattā viharāmā”ti.

世尊！我们就是这样不放逸、精勤、自我策励地安住的。”

241. “Sādhu, sādhu, anuruddhā! Atthi pana vo, anuruddhā, evaṃ appamattānaṃ ātāpīnaṃ pahitattānaṃ viharataṃ uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro”ti?

世尊说：“好！好！阿那律！那么，阿那律！你们像这样不放逸、精勤、自我策励地安住，是否证得了超越凡俗的法，获得了足以称为圣者的非凡知见，得到了安乐的住处呢？”

“Idha mayaṃ, bhante, appamattā ātāpino pahitattā viharantā obhāsañceva sañjānāma dassanañca rūpānaṃ.

阿那律说：“世尊！我们在这里不放逸、精勤、自我策励地安住时，确实感知到光明并且见到色相。

So kho pana no obhāso nacirasseva antaradhāyati dassanañca rūpānaṃ;

但是，我们的那种光明很快就消失了，所见的色相也是如此。

tañca nimittaṃ nappaṭivijjhāmā”ti.

我们还没能完全洞察那个相！”

☼ 感知光明，又见色相 ➾ 如何‘洞察其相’ ¿？

☆ 感知光明，又见色相 ➾ 因此，要不再生起：❶ 疑惑、❷ 不作意（而失念）、❸ 昏沉与睡眠、❹ 惊惧、❺ 兴奋（而自满）、❻ （行为上的）粗重过失、❼ 过度精进（而掉举）、❽ 过度松懈（而懈怠）、❾ 渴望（而心不安）、❿ 种种杂念（散乱于内）、⓫ 以及过度审视色相（散乱于外） ➾ 才能洞察其相！

“Taṃ kho pana vo, anuruddhā, nimittaṃ paṭivijjhitabbaṃ.

世尊说：“然而，阿那律！你们确实应该要洞察那个相。

Ahampi sudaṃ, anuruddhā, pubbeva sambodhā anabhisambuddho bodhisattova samāno obhāsañceva sañjānāmi dassanañca rūpānaṃ.

阿那律！我在证得正等正觉之前，还是未成正觉的菩萨时，也曾感知到光明并且见到色相。

【一】感知光明，又见色相 ➾ 不再生起：疑惑

So kho pana me obhāso nacirasseva antaradhāyati dassanañca rūpānaṃ.

但是，我的那种光明很快就消失了，所见的色相也是如此。

Tassa mayhaṃ, anuruddhā, etadahosi – ‘ko nu kho hetu ko paccayo yena me obhāso antaradhāyati dassanañca rūpānan’ti?

阿那律！于是，我这样想：‘是什么原因、什么条件，让我的光明消失，见到的色相也消失呢？’

Tassa mayhaṃ, anuruddhā, etadahosi – ‘vicikicchā kho me udapādi, vicikicchādhikaraṇañca pana me samādhi cavi.

阿那律！于是，我这样想：‘原来是我生起了疑惑。因为疑惑的缘故，我的定力退失了。

Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ.

当定力退失时，光明就消失了，见到的色相也消失了。

Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissatī’ti.

所以，我应当努力做到，让疑惑不再生起。’

So kho ahaṃ, anuruddhā, appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi dassanañca rūpānaṃ.

阿那律！像这样，我不放逸、精勤、自我策励地安住，感知到光明并且见到色相。

【二】感知光明，又见色相 ➾ 不再生起：不作意（而失念）

So kho pana me obhāso nacirasseva antaradhāyati dassanañca rūpānaṃ.

但是，我的那种光明很快就消失了，所见的色相也是如此。

Tassa mayhaṃ, anuruddhā, etadahosi – ‘ko nu kho hetu ko paccayo yena me obhāso antaradhāyati dassanañca rūpānan’ti?

阿那律！于是，我这样想：‘是什么原因、什么条件，让我的光明消失，见到的色相也消失呢？’

Tassa mayhaṃ, anuruddhā, etadahosi – ‘amanasikāro kho me udapādi, amanasikārādhikaraṇañca pana me samādhi cavi.

阿那律！于是，我这样想：‘原来是我生起了不作意（而失念）。因为不作意（而失念）的缘故，我的定力退失了。

Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ.

当定力退失时，光明就消失了，见到的色相也消失了。

Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati na amanasikāro’ti.

所以，我应当努力做到，让疑惑、以及不作意（而失念）不再生起。’

So kho ahaṃ, anuruddhā…pe…

阿那律！像这样，我不放逸、精勤、自我策励地安住，感知到光明并且见到色相。

【三】感知光明，又见色相 ➾ 不再生起：昏沉与睡眠

但是，我的那种光明很快就消失了，所见的色相也是如此。

阿那律！于是，我这样想：‘是什么原因、什么条件，让我的光明消失，见到的色相也消失呢？’

tassa mayhaṃ, anuruddhā, etadahosi – ‘thinamiddhaṃ kho me udapādi, thinamiddhādhikaraṇañca pana me samādhi cavi.

阿那律！于是，我这样想：‘原来是我生起了昏沉与睡眠。因为昏沉与睡眠的缘故，我的定力退失了。

Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ.

当定力退失时，光明就消失了，见到的色相也消失了。

Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati na amanasikāro na thinamiddhan’ti.

所以，我应当努力做到，让疑惑、不作意（而失念）、以及昏沉与睡眠不再生起。’

So kho ahaṃ, anuruddhā…pe…

阿那律！像这样，我不放逸、精勤、自我策励地安住，感知到光明并且见到色相。

【四】感知光明，又见色相 ➾ 不再生起：惊惧

但是，我的那种光明很快就消失了，所见的色相也是如此。

阿那律！于是，我这样想：‘是什么原因、什么条件，让我的光明消失，见到的色相也消失呢？’

tassa mayhaṃ, anuruddhā, etadahosi – ‘chambhitattaṃ kho me udapādi, chambhitattādhikaraṇañca pana me samādhi cavi.

阿那律！于是，我这样想：‘原来是我生起了惊惧。因为惊惧的缘故，我的定力退失了。

Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ.

当定力退失时，光明就消失了，见到的色相也消失了。’

Seyyathāpi, anuruddhā, puriso addhānamaggappaṭipanno, tassa ubhatopasse vaṭṭakā [vadhakā (sī. syā. kaṃ. pī.)] uppateyyuṃ, tassa tatonidānaṃ chambhitattaṃ uppajjeyya;

阿那律！就好比一个人走在漫长的道路上，他的两边突然出现了强盗，他因此而生起惊惧。

evameva kho me, anuruddhā, chambhitattaṃ udapādi, chambhitattādhikaraṇañca pana me samādhi cavi.

阿那律！正是这样，我生起了惊惧。因为惊惧的缘故，我的定力退失了。

Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ.

当定力退失时，光明就消失了，见到的色相也消失了。

Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati na amanasikāro na thinamiddhaṃ na chambhitattan’ti.

‘所以，我应当努力做到，让疑惑、不作意（而失念）、昏沉与睡眠、以及惊惧不再生起。’

So kho ahaṃ, anuruddhā…pe…

阿那律！像这样，我不放逸、精勤、自我策励地安住，感知到光明并且见到色相。

【五】感知光明，又见色相 ➾ 不再生起：兴奋（而自满）

但是，我的那种光明很快就消失了，所见的色相也是如此。

阿那律！于是，我这样想：‘是什么原因、什么条件，让我的光明消失，见到的色相也消失呢？’

tassa mayhaṃ, anuruddhā, etadahosi – ‘uppilaṃ [ubbillaṃ (sī. pī.), ubbilaṃ (syā. kaṃ.)] kho me udapādi, uppilādhikaraṇañca pana me samādhi cavi.

阿那律！于是，我这样想：‘原来是我生起了兴奋（而自满）。因为兴奋（而自满）的缘故，我的定力退失了。

Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ.

当定力退失时，光明就消失了，见到的色相也消失了。’

Seyyathāpi, anuruddhā, puriso ekaṃ nidhimukhaṃ gavesanto sakideva pañcanidhimukhāni adhigaccheyya, tassa tatonidānaṃ uppilaṃ uppajjeyya;

阿那律！就好比一个人寻找一个宝藏的入口，却一下子找到了五个宝藏的入口，他因此而生起兴奋。

evameva kho me, anuruddhā, uppilaṃ udapādi, uppilādhikaraṇañca pana me samādhi cavi.

阿那律！正是这样，我生起了兴奋（而自满）。因为兴奋（而自满）的缘故，我的定力退失了。

Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ.

当定力退失时，光明就消失了，见到的色相也消失了。

Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppilan’ti.

‘所以，我应当努力做到，让疑惑、不作意（而失念）、昏沉与睡眠、惊惧、以及兴奋（而自满）不再生起。’

So kho ahaṃ, anuruddhā…pe…

阿那律！像这样，我不放逸、精勤、自我策励地安住，感知到光明并且见到色相。

【六】感知光明，又见色相 ➾ 不再生起：（行为上的）粗重过失

但是，我的那种光明很快就消失了，所见的色相也是如此。

阿那律！于是，我这样想：‘是什么原因、什么条件，让我的光明消失，见到的色相也消失呢？’

tassa mayhaṃ, anuruddhā, etadahosi – ‘duṭṭhullaṃ kho me udapādi, duṭṭhullādhikaraṇañca pana me samādhi cavi.

阿那律！于是，我这样想：‘原来是我生起了（行为上的）粗重过失。因为（行为上的）粗重过失的缘故，我的定力退失了。

Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ.

当定力退失时，光明就消失了，见到的色相也消失了。’

Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppilaṃ, na duṭṭhullan’ti.

‘所以，我应当努力做到，让疑惑、不作意（而失念）、昏沉与睡眠、惊惧、兴奋（而自满）、以及（行为上的）粗重过失不再生起。’

So kho ahaṃ, anuruddhā…pe…

阿那律！像这样，我不放逸、精勤、自我策励地安住，感知到光明并且见到色相。

【七】感知光明，又见色相 ➾ 不再生起：过度精进（而掉举）

但是，我的那种光明很快就消失了，所见的色相也是如此。

阿那律！于是，我这样想：‘是什么原因、什么条件，让我的光明消失，见到的色相也消失呢？’

tassa mayhaṃ, anuruddhā, etadahosi – ‘accāraddhavīriyaṃ kho me udapādi, accāraddhavīriyādhikaraṇañca pana me samādhi cavi.

阿那律！于是，我这样想：‘原来是我生起了过度精进（而掉举）。因为过度精进（而掉举）的缘故，我的定力退失了。

Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ.

当定力退失时，光明就消失了，见到的色相也消失了。’

Seyyathāpi, anuruddhā, puriso ubhohi hatthehi vaṭṭakaṃ gāḷhaṃ gaṇheyya, so tattheva patameyya [matameyya (bahūsu) pa + taṃ + eyya = patameyya-iti padavibhāgo];

阿那律！就好比一个人用双手紧紧抓住一只鹌鹑，结果那只鹌鹑就在他手里死去了。

evameva kho me, anuruddhā, accāraddhavīriyaṃ udapādi, accāraddhavīriyādhikaraṇañca pana me samādhi cavi.

阿那律！正是这样，我生起了过度精进（而掉举）。因为过度精进（而掉举）的缘故，我的定力退失了。

Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ.

当定力退失时，光明就消失了，见到的色相也消失了。

Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppilaṃ, na duṭṭhullaṃ, na accāraddhavīriyan’ti.

‘所以，我应当努力做到，让疑惑、不作意（而失念）、昏沉与睡眠、惊惧、兴奋（而自满）、（行为上的）粗重过失、以及过度精进（而掉举）不再生起。’

So kho ahaṃ, anuruddhā…pe…

阿那律！像这样，我不放逸、精勤、自我策励地安住，感知到光明并且见到色相。

【八】感知光明，又见色相 ➾ 不再生起：过度松懈（而懈怠）

但是，我的那种光明很快就消失了，所见的色相也是如此。

阿那律！于是，我这样想：‘是什么原因、什么条件，让我的光明消失，见到的色相也消失呢？’

tassa mayhaṃ, anuruddhā, etadahosi – ‘atilīnavīriyaṃ kho me udapādi, atilīnavīriyādhikaraṇañca pana me samādhi cavi.

阿那律！于是，我这样想：‘原来是我生起了过度松懈（而懈怠）。因为过度松懈（而懈怠）的缘故，我的定力退失了。

Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ.

当定力退失时，光明就消失了，见到的色相也消失了。’

Seyyathāpi, anuruddhā, puriso vaṭṭakaṃ sithilaṃ gaṇheyya, so tassa hatthato uppateyya;

阿那律！就好比一个人松松地抓住一只鹌鹑，结果那只鹌鹑从他手里飞走了。

evameva kho me, anuruddhā, atilīnavīriyaṃ udapādi, atilīnavīriyādhikaraṇañca pana me samādhi cavi.

阿那律！正是这样，我生起了过度松懈（而懈怠）。因为过度松懈（而懈怠）的缘故，我的定力退失了。

Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ.

当定力退失时，光明就消失了，见到的色相也消失了。

Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppilaṃ, na duṭṭhullaṃ, na accāraddhavīriyaṃ, na atilīnavīriyan’ti.

‘所以，我应当努力做到，让疑惑、不作意（而失念）、昏沉与睡眠、惊惧、兴奋（而自满）、（行为上的）粗重过失、过度精进（而掉举）、以及过度松懈（而懈怠）不再生起。’

So kho ahaṃ, anuruddhā…pe…

阿那律！像这样，我不放逸、精勤、自我策励地安住，感知到光明并且见到色相。

【九】感知光明，又见色相 ➾ 不再生起：渴望（而心不安）

但是，我的那种光明很快就消失了，所见的色相也是如此。

阿那律！于是，我这样想：‘是什么原因、什么条件，让我的光明消失，见到的色相也消失呢？’

tassa mayhaṃ, anuruddhā, etadahosi – ‘abhijappā kho me udapādi, abhijappādhikaraṇañca pana me samādhi cavi.

阿那律！于是，我这样想：‘原来是我生起了渴望（而心不安）。因为渴望（而心不安）的缘故，我的定力退失了。

Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ.

当定力退失时，光明就消失了，见到的色相也消失了。

Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppilaṃ, na duṭṭhullaṃ, na accāraddhavīriyaṃ, na atilīnavīriyaṃ, na abhijappā’ti.

所以，我应当努力做到，让疑惑、不作意（而失念）、昏沉与睡眠、惊惧、兴奋（而自满）、（行为上的）粗重过失、过度精进（而掉举）、过度松懈（而懈怠）、以及渴望（而心不安）不再生起。’

So kho ahaṃ, anuruddhā…pe…

阿那律！像这样，我不放逸、精勤、自我策励地安住，感知到光明并且见到色相。

【十】感知光明，又见色相 ➾ 不再生起：种种杂念（散乱于内）

但是，我的那种光明很快就消失了，所见的色相也是如此。

阿那律！于是，我这样想：‘是什么原因、什么条件，让我的光明消失，见到的色相也消失呢？’

tassa mayhaṃ, anuruddhā, etadahosi – ‘nānattasaññā kho me udapādi, nānattasaññādhikaraṇañca pana me samādhi cavi.

阿那律！于是，我这样想：‘原来是我生起了种种杂念（散乱于内）。因为种种杂念（散乱于内）的缘故，我的定力退失了。

Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ.

当定力退失时，光明就消失了，见到的色相也消失了。

Sohaṃ tathā karissāmi yathā me puna na vicikicchā uppajjissati, na amanasikāro, na thinamiddhaṃ, na chambhitattaṃ, na uppilaṃ, na duṭṭhullaṃ, na accāraddhavīriyaṃ, na atilīnavīriyaṃ, na abhijappā, na nānattasaññā’ti.

因此，我应当努力做到，让疑惑、不作意（而失念）、昏沉与睡眠、惊惧、兴奋（而自满）、（行为上的）粗重过失、过度精进（而掉举）、过度松懈（而懈怠）、渴望（而心不安）、以及种种杂念（散乱于内）不再生起。’

So kho ahaṃ, anuruddhā, appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi dassanañca rūpānaṃ.

阿那律！像这样，我不放逸、精勤、自我策励地安住，感知到光明并且见到色相。

【十一】感知光明，又见色相 ➾ 不再生起：过度审视色相（散乱于外）

So kho pana me obhāso nacirasseva antaradhāyati dassanañca rūpānaṃ.

但是，我的那种光明很快就消失了，所见的色相也是如此。

Tassa mayhaṃ anuruddhā etadahosi – ‘ko nu kho hetu ko paccayo yena me obhāso antaradhāyati dassanañca rūpānan’ti? 阿那律！于是，我这样想：‘是什么原因、什么条件，让我的光明消失，见到的色相也消失呢？’

Tassa mayhaṃ, anuruddhā, etadahosi – ‘atinijjhāyitattaṃ kho me rūpānaṃ udapādi, atinijjhāyitattādhikaraṇañca pana me rūpānaṃ samādhi cavi.

阿那律！于是，我这样想：‘原来是我生起了过度审视色相（散乱于外）。因为过度审视色相（散乱于外）的缘故，我的定力退失了。

Samādhimhi cute obhāso antaradhāyati dassanañca rūpānaṃ.

当定力退失时，光明就消失了，见到的色相也消失了。

Sohaṃ tathā karissāmi yathā me puna ❶ na vicikicchā uppajjissati, ❷ na amanasikāro, ❸ na thinamiddhaṃ, ❹ na chambhitattaṃ, ❺ na uppilaṃ, ❻ na duṭṭhullaṃ, ❼ na accāraddhavīriyaṃ, ❽ na atilīnavīriyaṃ, ❾ na abhijappā, ❿ na nānattasaññā, ⓫ na atinijjhāyitattaṃ rūpānan’ti.

因此，我现在应当努力做到，让：❶ 疑惑、❷ 不作意（而失念）、❸ 昏沉与睡眠、❹ 惊惧、❺ 兴奋（而自满）、❻ （行为上的）粗重过失、❼ 过度精进（而掉举）、❽ 过度松懈（而懈怠）、❾ 渴望（而心不安）、❿ 种种杂念（散乱于内）、⓫ 以及过度审视色相（散乱于外）不再生起。’

☼ 心之障碍 ⇜ 伴随心之烦恼 ～❤

242. So kho ahaṃ, anuruddhā,

于是，阿那律！我认识到：

‘vicikicchā cittassa upakkileso’ti – iti viditvā vicikicchaṃ cittassa upakkilesaṃ pajahiṃ,

❶ ‘疑惑，是心的染污’——这样了知后，我就舍断了心的染污——疑惑。

‘amanasikāro cittassa upakkileso’ti – iti viditvā amanasikāraṃ cittassa upakkilesaṃ pajahiṃ,

❷ ‘不作意（而失念），是心的染污。’——这样了知后，我就舍断了心的染污——不作意（而失念）。

‘thinamiddhaṃ cittassa upakkileso’ti – iti viditvā thinamiddhaṃ cittassa upakkilesaṃ pajahiṃ,

❸ ‘昏沉与睡眠，是心的染污’——这样了知后，我就舍断了心的染污——昏沉与睡眠。

‘chambhitattaṃ cittassa upakkileso’ti – iti viditvā chambhitattaṃ cittassa upakkilesaṃ pajahiṃ,

❹ ‘惊惧，是心的染污’——这样了知后，我就舍断了心的染污——惊惧。

‘uppilaṃ cittassa upakkileso’ti – iti viditvā uppilaṃ cittassa upakkilesaṃ pajahiṃ,

❺ ‘兴奋（而自满），是心的染污’——这样了知后，我就舍断了心的染污——兴奋（而自满）。

‘duṭṭhullaṃ cittassa upakkileso’ti – iti viditvā duṭṭhullaṃ cittassa upakkilesaṃ pajahiṃ,

❻ ‘（行为上的）粗重过失，是心的染污’——这样了知后，我就舍断了心的染污——（行为上的）粗重过失。

‘accāraddhavīriyaṃ cittassa upakkileso’ti – iti viditvā accāraddhavīriyaṃ cittassa upakkilesaṃ pajahiṃ,

❼ ‘过度精进（而掉举），是心的染污’——这样了知后，我就舍断了心的染污——过度精进（而掉举）。

‘atilīnavīriyaṃ cittassa upakkileso’ti – iti viditvā atilīnavīriyaṃ cittassa upakkilesaṃ pajahiṃ,

❽ ‘过度松懈（而懈怠），是心的染污’——这样了知后，我就舍断了心的染污——过度松懈（而懈怠）。

‘abhijappā cittassa upakkileso’ti – iti viditvā abhijappaṃ cittassa upakkilesaṃ pajahiṃ,

❾ ‘渴望（而心不安），是心的染污’——这样了知后，我就舍断了心的染污——渴望（而心不安）。

‘nānattasaññā cittassa upakkileso’ti – iti viditvā nānattasaññaṃ cittassa upakkilesaṃ pajahiṃ,

❿ ‘种种杂念（散乱于内），是心的染污’——这样了知后，我就舍断了心的染污——种种杂念（散乱于内）。

‘atinijjhāyitattaṃ rūpānaṃ cittassa upakkileso’ti – iti viditvā atinijjhāyitattaṃ rūpānaṃ cittassa upakkilesaṃ pajahiṃ.

⓫ ‘过度审视色相（散乱于外），是心的染污’——这样了知后，我就舍断了心的染污——过度审视色相（散乱于外）。

☆ ⑴ 光明、色相 ➾ ⑵ 不失念 ➾ ⑶ 洞察其相 ➾ ⑷ 无量眼 ➾ ⑸ 感知无量光明、见无量色相 ～☺

〈一〉不见光明、色相

243. So kho ahaṃ, anuruddhā, appamatto ātāpī pahitatto viharanto obhāsañhi kho sañjānāmi, na ca rūpāni passāmi; rūpāni hi kho passāmi, na ca obhāsaṃ sañjānāmi – ‘kevalampi rattiṃ, kevalampi divaṃ [divasaṃ (sī. syā. kaṃ. pī.)], kevalampi rattindivaṃ’ [rattidivaṃ (ka.)].

然而，阿那律！我不放逸、精勤、自我策励地安住，有时候我只感知到光明，却见不到色相；有时候我只见得到色相，却感知不到光明——（这种情况）会持续一整夜，或者一整天，甚至一整天一夜。

Tassa mayhaṃ, anuruddhā, etadahosi – ‘ko nu kho hetu ko paccayo yvāhaṃ obhāsañhi kho sañjānāmi na ca rūpāni passāmi; rūpāni hi kho [kho tasmiṃ samaye (sī. ka.)] passāmi na ca obhāsaṃ sañjānāmi – kevalampi rattiṃ, kevalampi divaṃ, kevalampi rattindivan’ti.

于是，阿那律！我这样想：‘是什么原因、什么条件，使我有时候只感知到光明，却见不到色相；有时候只见得到色相，却感知不到光明呢？’——（这种情况）会持续一整夜，或者一整天，甚至一整天一夜。

Tassa mayhaṃ, anuruddhā, etadahosi – ‘yasmiñhi kho ahaṃ samaye rūpanimittaṃ amanasikaritvā obhāsanimittaṃ manasi karomi, obhāsañhi kho tasmiṃ samaye sañjānāmi, na ca rūpāni passāmi.

阿那律！于是，我这样想：‘当我(yasmiṃ samaye)不作意(amanasikaritvā)色相(rūpanimittaṃ)，而作意(manasi karomi)光明相(obhāsanimittaṃ)时，在那个时候，我就只感知到光明，而见不到色相。

Yasmiṃ panāhaṃ samaye obhāsanimittaṃ amanasikaritvā rūpanimittaṃ manasi karomi, rūpāni hi kho tasmiṃ samaye passāmi na ca obhāsaṃ sañjānāmi – kevalampi rattiṃ, kevalampi divaṃ, kevalampi rattindivan’ti.

而当我(yasmiṃ samaye)不作意(amanasikaritvā)光明相(obhāsanimittaṃ)，而作意(manasi karomi)色相(rūpanimittaṃ)时，在那个时候，我就只见得到色相，而感知不到光明。’——（这种情况）会持续一整夜，或者一整天，甚至一整天一夜。

〈二〉感知少量光明、少量色相

So kho ahaṃ, anuruddhā, appamatto ātāpī pahitatto viharanto parittañceva obhāsaṃ sañjānāmi, parittāni ca rūpāni passāmi;

然而，阿那律！我不放逸、精勤、自我策励地安住，有时候我感知到少量的光明，见到少量的色相；

appamāṇañceva obhāsaṃ sañjānāmi, appamāṇāni ca rūpāni passāmi – kevalampi rattiṃ, kevalampi divaṃ, kevalampi rattindivaṃ.

有时候我感知到无量的光明，见到无量的色相。——（这种情况）会持续一整夜，或者一整天，甚至一整天一夜。

Tassa mayhaṃ, anuruddhā, etadahosi – ‘ko nu kho hetu ko paccayo yvāhaṃ parittañceva obhāsaṃ sañjānāmi, parittāni ca rūpāni passāmi;

于是，阿那律！我这样想：‘是什么原因、什么条件？使我有时候感知到少量的光明，见到少量的色相；

appamāṇañceva obhāsaṃ sañjānāmi, appamāṇāni ca rūpāni passāmi – kevalampi rattiṃ, kevalampi divaṃ, kevalampi rattindivan’ti.

有时候又感知到无量的光明，见到无量的色相呢？’——（这种情况）会持续一整夜，或者一整天，甚至一整天一夜。

Tassa mayhaṃ, anuruddhā, etadahosi – ‘yasmiṃ kho me samaye paritto samādhi hoti, parittaṃ me tasmiṃ samaye cakkhu hoti.

于是，阿那律！我这样想：‘当我的定力少量时，那时我的（天）眼也是少量的。

Sohaṃ parittena cakkhunā parittañceva obhāsaṃ sañjānāmi, parittāni ca rūpāni passāmi.

所以我用少量的（天）眼，感知到少量的光明，见到少量的色相。

Yasmiṃ pana me samaye appamāṇo samādhi hoti, appamāṇaṃ me tasmiṃ samaye cakkhu hoti.

而当我的定力无量时，那时我的（天）眼也是无量的。

Sohaṃ appamāṇena cakkhunā appamāṇañceva obhāsaṃ sañjānāmi, appamāṇāni ca rūpāni passāmi – kevalampi rattiṃ, kevalampi divaṃ, kevalampi rattindivan’ti.

所以我用无量的（天）眼，感知到无量的光明，并且见到无量的色相。’——（这种情况）会持续一整夜，或者一整天，甚至一整天一夜。

☼ 成就舍断 ✄ 伴随心之烦恼 ～❤

244. Yato kho me, anuruddhā,

阿那律！当我：

‘vicikicchā cittassa upakkileso’ti – iti viditvā vicikicchā cittassa upakkileso pahīno ahosi,

❶ 了知‘疑惑是心的染污’后，舍断了心的染污——疑惑时，

‘amanasikāro cittassa upakkileso’ti – iti viditvā amanasikāro cittassa upakkileso pahīno ahosi,

❷ 了知‘不作意（而失念）是心的染污’后，舍断了心的染污——不作意（而失念）时，

‘thinamiddhaṃ cittassa upakkileso’ti – iti viditvā thinamiddhaṃ cittassa upakkileso pahīno ahosi,

❸ 了知‘昏沉与睡眠是心的染污’后，舍断了心的染污——昏沉与睡眠时，

‘chambhitattaṃ cittassa upakkileso’ti – iti viditvā chambhitattaṃ cittassa upakkileso pahīno ahosi,

❹ 了知‘惊惧是心的染污’后，舍断了心的染污——惊惧时，

‘uppilaṃ cittassa upakkileso’ti – iti viditvā uppilaṃ cittassa upakkileso pahīno ahosi,

❺ 了知‘兴奋（而自满）是心的染污’后，舍断了心的染污——兴奋（而自满）时，

‘duṭṭhullaṃ cittassa upakkileso’ti – iti viditvā duṭṭhullaṃ cittassa upakkileso pahīno ahosi,

❻ 了知‘（行为上的）粗重过失是心的染污’后，舍断了心的染污——（行为上的）粗重过失时，

‘accāraddhavīriyaṃ cittassa upakkileso’ti – iti viditvā accāraddhavīriyaṃ cittassa upakkileso pahīno ahosi,

❼ 了知‘过度精进（而掉举）是心的染污’后，舍断了心的染污——过度精进（而掉举）时，

‘atilīnavīriyaṃ cittassa upakkileso’ti – iti viditvā atilīnavīriyaṃ cittassa upakkileso pahīno ahosi,

❽ 了知‘过度松懈（而懈怠）是心的染污’后，舍断了心的染污——过度松懈（而懈怠）时，

‘abhijappā cittassa upakkileso’ti – iti viditvā abhijappā cittassa upakkileso pahīno ahosi,

❾ 了知‘渴望（而心不安）是心的染污’后，舍断了心的染污——渴望（而心不安）时，

‘nānattasaññā cittassa upakkileso’ti – iti viditvā nānattasaññā cittassa upakkileso pahīno ahosi,

❿ 了知‘种种杂念（散乱于内）是心的染污’后，舍断了心的染污——种种杂念（散乱于内）时，

‘atinijjhāyitattaṃ rūpānaṃ cittassa upakkileso’ti – iti viditvā atinijjhāyitattaṃ rūpānaṃ cittassa upakkileso pahīno ahosi.

⓫ 了知‘过度审视色相（散乱于外）是心的染污’后，舍断了心的染污——过度审视色相（散乱于外）时。

☼ 修习七种定 ～☺

☆ 三种定（分类方式一） ➾ 有寻有伺定（初禅）、无寻唯伺定（接近二禅的状态）、无寻无伺定（二禅及以上至想受灭定）。

245. Tassa mayhaṃ, anuruddhā, etadahosi – ‘ye kho me cittassa upakkilesā te me pahīnā.

阿那律！于是我这样想：‘那些曾经是我心的染污的法，都已经被我舍断了！

Handa, dānāhaṃ tividhena samādhiṃ bhāvemī’ti [bhāvesinti (sī. syā. kaṃ.)].

好！现在我应当修习三类（或多类）禅定。’

So kho ahaṃ, anuruddhā,

于是，阿那律！我：

savitakkampi savicāraṃ samādhiṃ bhāvesiṃ [bhāvemi (ka.)],

❶ 修习了有寻有伺的定（初禅），

avitakkampi vicāramattaṃ samādhiṃ bhāvesiṃ,

❷ 也修习了无寻唯伺的定（接近二禅的状态），

avitakkampi avicāraṃ samādhiṃ bhāvesiṃ,

❸ 也修习了无寻无伺的定（二禅及以上至想受灭定），

sappītikampi samādhiṃ bhāvesiṃ,

❹ 也修习了有喜悦的定（初禅乃至二禅），

nippītikampi samādhiṃ bhāvesiṃ,

❺ 也修习了无喜悦的定（三禅及以上至想受灭定），

sātasahagatampi samādhiṃ bhāvesiṃ,

❻ 也修习了伴随乐受的定（初禅乃至三禅），

upekkhāsahagatampi samādhiṃ bhāvesiṃ.

❼ 也修习了伴随舍受的定（初禅乃至想受灭定）。

☼ 成就七种定 ～⎈

Yato kho me, anuruddhā,

阿那律！当我：

savitakkopi savicāro samādhi bhāvito ahosi,

❶ 修习成就了有寻有伺的定（初禅），

avitakkopi vicāramatto samādhi bhāvito ahosi,

❷ 也修习成就了无寻唯伺的定（接近二禅的状态），

avitakkopi avicāro samādhi bhāvito ahosi,

❸ 也修习成就了无寻无伺的定（二禅及以上至想受灭定），

sappītikopi samādhi bhāvito ahosi,

❹ 也修习成就了有喜悦的定（初禅乃至二禅），

nippītikopi samādhi bhāvito ahosi,

❺ 也修习成就了无喜悦的定（三禅及以上至想受灭定），

sātasahagatopi samādhi bhāvito ahosi,

❻ 也修习成就了伴随乐受的定（初禅乃至三禅），

upekkhāsahagatopi samādhi bhāvito ahosi.

❼ 也修习成就了伴随舍受的定（初禅乃至想受灭定）。

☼ 成就智见 ༺⎈༻

Ñāṇañca pana me dassanaṃ udapādi,

于是，我的智见生起了：

akuppā me cetovimutti.

‘我的心解脱是不可动摇的。

Ayamantimā jāti,

这是我最后的一生，

natthi dāni punabbhavo”ti.

现在再也不会有轮回转生了。’”

Idamavoca bhagavā. Attamano āyasmā anuruddho bhagavato bhāsitaṃ abhinandīti.

世尊说完这番话后，尊者阿那律心满意足，欢喜地信受了世尊所说的话！

Upakkilesasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.

随烦恼经，结束！

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《3》Uparipaṇṇāsapāḷi 后分五十二经篇 (MN 101-152, 1-463)/3. Suññatavagga 空品 (MN 121-130, 176-271)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.9 Bālapaṇḍitasutta 贤愚经 (MN 129, 246-260)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Bālapaṇḍitasuttaṃ

246. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Tīṇimāni, bhikkhave, bālassa bālalakkhaṇāni bālanimittāni bālāpadānāni. Katamāni tīṇi? Idha, bhikkhave, bālo duccintitacintī ca hoti dubbhāsitabhāsī ca dukkaṭakammakārī ca. No cetaṃ [no cedaṃ (saṃ. ni. 3.27-28)], bhikkhave, bālo duccintitacintī ca abhavissa dubbhāsitabhāsī ca dukkaṭakammakārī ca kena naṃ [na tena naṃ (ka.), na naṃ (?)] paṇḍitā jāneyyuṃ – ‘bālo ayaṃ bhavaṃ asappuriso’ti? Yasmā ca kho, bhikkhave, bālo duccintitacintī ca hoti dubbhāsitabhāsī ca dukkaṭakammakārī ca tasmā naṃ paṇḍitā jānanti – ‘bālo ayaṃ bhavaṃ asappuriso’ti. Sa kho so, bhikkhave, bālo tividhaṃ diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedeti. Sace, bhikkhave, bālo sabhāyaṃ vā nisinno hoti, rathikāya [rathiyāya (bahūsu)] vā nisinno hoti, siṅghāṭake vā nisinno hoti; tatra ce jano tajjaṃ tassāruppaṃ kathaṃ manteti. Sace, bhikkhave, bālo pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, surāmerayamajjapamādaṭṭhāyī hoti, tatra, bhikkhave, bālassa evaṃ hoti – ‘yaṃ kho jano tajjaṃ tassāruppaṃ kathaṃ manteti, saṃvijjanteva te [saṃvijjante te ca (sī. syā. kaṃ. pī.)] dhammā mayi, ahañca tesu dhammesu sandissāmī’ti. Idaṃ, bhikkhave, bālo paṭhamaṃ diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedeti.

247. “Puna caparaṃ, bhikkhave, bālo passati rājāno coraṃ āgucāriṃ gahetvā vividhā kammakāraṇā kārente – kasāhipi tāḷente vettehipi tāḷente addhadaṇḍakehipi tāḷente hatthampi chindante pādampi chindante hatthapādampi chindante kaṇṇampi chindante nāsampi chindante kaṇṇanāsampi chindante bilaṅgathālikampi karonte saṅkhamuṇḍikampi karonte rāhumukhampi karonte jotimālikampi karonte hatthapajjotikampi karonte erakavattikampi karonte cīrakavāsikampi karonte eṇeyyakampi karonte baḷisamaṃsikampi karonte kahāpaṇikampi karonte khārāpatacchikampi [khārāpaṭicchakampi (ka.)] karonte palighaparivattikampi karonte palālapīṭhakampi [palālapiṭṭhakampi (pī.)] karonte tattenapi telena osiñcante sunakhehipi khādāpente jīvantampi sūle uttāsente asināpi sīsaṃ chindante. Tatra, bhikkhave, bālassa evaṃ hoti – ‘yathārūpānaṃ kho pāpakānaṃ kammānaṃ hetu rājāno coraṃ āgucāriṃ gahetvā vividhā kammakāraṇā kārenti – kasāhipi tāḷenti…pe… asināpi sīsaṃ chindanti; saṃvijjanteva te dhammā mayi, ahañca tesu dhammesu sandissāmi. Maṃ cepi rājāno [sace mampi (ka.)] jāneyyuṃ, mampi rājāno gahetvā vividhā kammakāraṇā kāreyyuṃ – kasāhipi tāḷeyyuṃ…pe… jīvantampi sūle uttāseyyuṃ, asināpi sīsaṃ chindeyyun’ti. Idampi, bhikkhave, bālo dutiyaṃ diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedeti.

248. “Puna caparaṃ, bhikkhave, bālaṃ pīṭhasamārūḷhaṃ vā mañcasamārūḷhaṃ vā chamāyaṃ [chamāya (sī. pī.)] vā semānaṃ, yānissa pubbe pāpakāni kammāni katāni kāyena duccaritāni vācāya duccaritāni manasā duccaritāni tānissa tamhi samaye olambanti ajjholambanti abhippalambanti. Seyyathāpi, bhikkhave, mahataṃ pabbatakūṭānaṃ chāyā sāyanhasamayaṃ pathaviyā olambanti ajjholambanti abhippalambanti; evameva kho, bhikkhave, bālaṃ pīṭhasamārūḷhaṃ vā mañcasamārūḷhaṃ vā chamāyaṃ vā semānaṃ, yānissa pubbe pāpakāni kammāni katāni kāyena duccaritāni vācāya duccaritāni manasā duccaritāni tānissa tamhi samaye olambanti ajjholambanti abhippalambanti. Tatra, bhikkhave, bālassa evaṃ hoti – ‘akataṃ vata me kalyāṇaṃ, akataṃ kusalaṃ, akataṃ bhīruttāṇaṃ; kataṃ pāpaṃ, kataṃ luddaṃ, kataṃ kibbisaṃ. Yāvatā, bho, akatakalyāṇānaṃ akatakusalānaṃ akatabhīruttāṇānaṃ katapāpānaṃ kataluddānaṃ katakibbisānaṃ gati taṃ gatiṃ pecca gacchāmī’ti. So socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. Idampi, bhikkhave, bālo tatiyaṃ diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedeti.

“Sa kho so, bhikkhave, bālo kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Yaṃ kho taṃ, bhikkhave, sammā vadamāno vadeyya – ‘ekantaṃ aniṭṭhaṃ ekantaṃ akantaṃ ekantaṃ amanāpan’ti, nirayameva taṃ sammā vadamāno vadeyya – ‘ekantaṃ aniṭṭhaṃ ekantaṃ akantaṃ ekantaṃ amanāpan’ti. Yāvañcidaṃ, bhikkhave, upamāpi [upamāhipi (sī.)] na sukarā yāva dukkhā nirayā”ti.

249. Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca – “sakkā pana, bhante, upamaṃ kātun”ti? “Sakkā bhikkhū”ti bhagavā avoca. Seyyathāpi, bhikkhu, coraṃ āgucāriṃ gahetvā rañño dasseyyuṃ – ‘ayaṃ kho, deva, coro āgucārī, imassa yaṃ icchasi taṃ daṇḍaṃ paṇehī’ti. Tamenaṃ rājā evaṃ vadeyya – ‘gacchatha, bho, imaṃ purisaṃ pubbaṇhasamayaṃ sattisatena hanathā’ti. Tamenaṃ pubbaṇhasamayaṃ sattisatena haneyyuṃ. Atha rājā majjhanhikasamayaṃ [majjhantikasamayaṃ (sī. syā. kaṃ. ka.), majjhantikaṃ samayaṃ (pī.)] evaṃ vadeyya – ‘ambho, kathaṃ so puriso’ti? “‘Tatheva, deva, jīvatī’ti. Tamenaṃ rājā evaṃ vadeyya – ‘gacchatha, bho, taṃ purisaṃ majjhanhikasamayaṃ sattisatena hanathā’ti. Tamenaṃ majjhanhikasamayaṃ sattisatena haneyyuṃ. Atha rājā sāyanhasamayaṃ evaṃ vadeyya – ‘ambho, kathaṃ so puriso’ti? ‘Tatheva, deva, jīvatī’ti. Tamenaṃ rājā evaṃ vadeyya – ‘gacchatha, bho, taṃ purisaṃ sāyanhasamayaṃ sattisatena hanathā’ti. Tamenaṃ sāyanhasamayaṃ sattisatena haneyyuṃ. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso tīhi sattisatehi haññamāno tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvediyethā”ti? “Ekissāpi, bhante, sattiyā haññamāno so puriso tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvediyetha, ko pana vādo tīhi sattisatehī”ti?

250. Atha kho bhagavā parittaṃ pāṇimattaṃ pāsāṇaṃ gahetvā bhikkhū āmantesi – “taṃ kiṃ maññatha, bhikkhave, katamo nu kho mahantataro – yo cāyaṃ mayā paritto pāṇimatto pāsāṇo gahito, yo ca himavā pabbatarājā”ti? “Appamattako ayaṃ, bhante, bhagavatā paritto pāṇimatto pāsāṇo gahito, himavantaṃ pabbatarājānaṃ upanidhāya saṅkhampi na upeti, kalabhāgampi na upeti, upanidhampi [upanidhimpi (sī. pī.)] na upeti”. “Evameva kho, bhikkhave, yaṃ so puriso tīhi sattisatehi haññamāno tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti taṃ nirayakassa dukkhassa upanidhāya saṅkhampi na upeti, kalabhāgampi na upeti, upanidhampi na upeti”.

“Tamenaṃ, bhikkhave, nirayapālā pañcavidhabandhanaṃ nāma kammakāraṇaṃ karonti – tattaṃ ayokhilaṃ [ayokhīlaṃ (sī. syā. kaṃ. pī.)] hatthe gamenti, tattaṃ ayokhilaṃ dutiye hatthe gamenti, tattaṃ ayokhilaṃ pāde gamenti, tattaṃ ayokhilaṃ dutiye pāde gamenti, tattaṃ ayokhilaṃ majjhe urasmiṃ gamenti. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṃ karoti yāva na taṃ pāpakammaṃ byantīhoti [byantihoti (pī. ka.)]. Tamenaṃ, bhikkhave, nirayapālā saṃvesetvā kuṭhārīhi [kudhārīhi (ka.)] tacchanti. So tattha dukkhā tibbā…pe… byantīhoti. Tamenaṃ, bhikkhave, nirayapālā uddhaṃpādaṃ adhosiraṃ gahetvā vāsīhi tacchanti. So tattha dukkhā tibbā…pe… byantīhoti. Tamenaṃ, bhikkhave, nirayapālā rathe yojetvā ādittāya pathaviyā sampajjalitāya sajotibhūtāya [sañjotibhūtāya (syā. kaṃ. pī.)] sārentipi paccāsārentipi. So tattha dukkhā tibbā…pe… byantīhoti. Tamenaṃ, bhikkhave, nirayapālā mahantaṃ aṅgārapabbataṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āropentipi oropentipi. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṃ karoti yāva na taṃ pāpakammaṃ byantīhoti. Tamenaṃ, bhikkhave, nirayapālā uddhaṃpādaṃ adhosiraṃ gahetvā tattāya lohakumbhiyā pakkhipanti ādittāya sampajjalitāya sajotibhūtāya. So tattha pheṇuddehakaṃ paccati. So tattha pheṇuddehakaṃ paccamāno sakimpi uddhaṃ gacchati, sakimpi adho gacchati, sakimpi tiriyaṃ gacchati. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti. Tamenaṃ, bhikkhave, nirayapālā [nirayapālā punappunaṃ (ka.)] mahāniraye pakkhipanti. So kho pana, bhikkhave, mahānirayo –

“Catukkaṇṇo catudvāro, vibhatto bhāgaso mito;

Ayopākārapariyanto, ayasā paṭikujjito.

“Tassa ayomayā bhūmi, jalitā tejasā yutā;

Samantā yojanasataṃ, pharitvā tiṭṭhati sabbadā”.

“Anekapariyāyenapi kho ahaṃ, bhikkhave, nirayakathaṃ katheyyaṃ; yāvañcidaṃ, bhikkhave, na sukarā akkhānena pāpuṇituṃ yāva dukkhā nirayā.

251. “Santi, bhikkhave, tiracchānagatā pāṇā tiṇabhakkhā. Te allānipi tiṇāni sukkhānipi tiṇāni dantullehakaṃ khādanti. Katame ca, bhikkhave, tiracchānagatā pāṇā tiṇabhakkhā? Hatthī assā goṇā gadrabhā ajā migā, ye vā panaññepi keci tiracchānagatā pāṇā tiṇabhakkhā. Sa kho so, bhikkhave, bālo idha pubbe rasādo idha pāpāni kammāni karitvā kāyassa bhedā paraṃ maraṇā tesaṃ sattānaṃ sahabyataṃ upapajjati ye te sattā tiṇabhakkhā.

“Santi, bhikkhave, tiracchānagatā pāṇā gūthabhakkhā. Te dūratova gūthagandhaṃ ghāyitvā dhāvanti – ‘ettha bhuñjissāma, ettha bhuñjissāmā’ti. Seyyathāpi nāma brāhmaṇā āhutigandhena dhāvanti – ‘ettha bhuñjissāma, ettha bhuñjissāmā’ti; evameva kho, bhikkhave, santi tiracchānagatā pāṇā gūthabhakkhā, te dūratova gūthagandhaṃ ghāyitvā dhāvanti – ‘ettha bhuñjissāma, ettha bhuñjissāmā’ti. Katame ca, bhikkhave, tiracchānagatā pāṇā gūthabhakkhā? Kukkuṭā sūkarā soṇā siṅgālā, ye vā panaññepi keci tiracchānagatā pāṇā gūthabhakkhā. Sa kho so, bhikkhave, bālo idha pubbe rasādo idha pāpāni kammāni karitvā kāyassa bhedā paraṃ maraṇā tesaṃ sattānaṃ sahabyataṃ upapajjati ye te sattā gūthabhakkhā.

“Santi, bhikkhave, tiracchānagatā pāṇā andhakāre jāyanti andhakāre jīyanti [jiyyanti (ka.)] andhakāre mīyanti [miyyanti (ka.)]. Katame ca, bhikkhave, tiracchānagatā pāṇā andhakāre jāyanti andhakāre jīyanti andhakāre mīyanti? Kīṭā puḷavā [paṭaṅgā (syā. kaṃ. ka.)] gaṇḍuppādā, ye vā panaññepi keci tiracchānagatā pāṇā andhakāre jāyanti andhakāre jīyanti andhakāre mīyanti. Sa kho so, bhikkhave, bālo idha pubbe rasādo, idha pāpāni kammāni karitvā kāyassa bhedā paraṃ maraṇā tesaṃ sattānaṃ sahabyataṃ upapajjati ye te sattā andhakāre jāyanti andhakāre jīyanti andhakāre mīyanti.

“Santi, bhikkhave, tiracchānagatā pāṇā udakasmiṃ jāyanti udakasmiṃ jīyanti udakasmiṃ mīyanti. Katame ca, bhikkhave, tiracchānagatā pāṇā udakasmiṃ jāyanti udakasmiṃ jīyanti udakasmiṃ mīyanti? Macchā kacchapā susumārā, ye vā panaññepi keci tiracchānagatā pāṇā udakasmiṃ jāyanti udakasmiṃ jīyanti udakasmiṃ mīyanti. Sa kho so, bhikkhave, bālo idha pubbe rasādo idha pāpāni kammāni karitvā kāyassa bhedā paraṃ maraṇā tesaṃ sattānaṃ sahabyataṃ upapajjati ye te sattā udakasmiṃ jāyanti udakasmiṃ jīyanti udakasmiṃ mīyanti.

“Santi, bhikkhave, tiracchānagatā pāṇā asucismiṃ jāyanti asucismiṃ jīyanti asucismiṃ mīyanti. Katame ca, bhikkhave, tiracchānagatā pāṇā asucismiṃ jāyanti asucismiṃ jīyanti asucismiṃ mīyanti? Ye te, bhikkhave, sattā pūtimacche vā jāyanti pūtimacche vā jīyanti pūtimacche vā mīyanti pūtikuṇape vā…pe… pūtikummāse vā… candanikāya vā… oligalle vā jāyanti, (ye vā panaññepi keci tiracchānagatā pāṇā asucismiṃ jāyanti asucismiṃ jīyanti asucismiṃ mīyanti.) [( ) natthi sī. syā. kaṃ. pī. potthakesu] Sa kho so, bhikkhave, bālo idha pubbe rasādo idha pāpāni kammāni karitvā kāyassa bhedā paraṃ maraṇā tesaṃ sattānaṃ sahabyataṃ upapajjati ye te sattā asucismiṃ jāyanti asucismiṃ jīyanti asucismiṃ mīyanti.

“Anekapariyāyenapi kho ahaṃ, bhikkhave, tiracchānayonikathaṃ katheyyaṃ; yāvañcidaṃ, bhikkhave, na sukaraṃ akkhānena pāpuṇituṃ yāva dukkhā tiracchānayoni.

252. “Seyyathāpi, bhikkhave, puriso ekacchiggalaṃ yugaṃ mahāsamudde pakkhipeyya. Tamenaṃ puratthimo vāto pacchimena saṃhareyya, pacchimo vāto puratthimena saṃhareyya, uttaro vāto dakkhiṇena saṃhareyya, dakkhiṇo vāto uttarena saṃhareyya. Tatrāssa kāṇo kacchapo, so vassasatassa vassasatassa [vassasatassa vassasahassassa vassasatasahassassa (sī.), vassasatassa (syā. kaṃ. pī.)] accayena sakiṃ ummujjeyya. Taṃ kiṃ maññatha, bhikkhave, api nu so kāṇo kacchapo amusmiṃ ekacchiggale yuge gīvaṃ paveseyyā”ti? (“No hetaṃ, bhante”.) [( ) natthi sī. pī. potthakesu] “Yadi pana [yadi nūna (sī. syā. kaṃ. pī.)], bhante, kadāci karahaci dīghassa addhuno accayenā”ti. “Khippataraṃ kho so, bhikkhave, kāṇo kacchapo amusmiṃ ekacchiggale yuge gīvaṃ paveseyya, ato dullabhatarāhaṃ, bhikkhave, manussattaṃ vadāmi sakiṃ vinipātagatena bālena. Taṃ kissa hetu? Na hettha, bhikkhave, atthi dhammacariyā samacariyā kusalakiriyā puññakiriyā. Aññamaññakhādikā ettha, bhikkhave, vattati dubbalakhādikā”.

“Sa kho so, bhikkhave, bālo sace kadāci karahaci dīghassa addhuno accayena manussattaṃ āgacchati, yāni tāni nīcakulāni – caṇḍālakulaṃ vā nesādakulaṃ vā venakulaṃ [veṇakulaṃ (sī. pī.)] vā rathakārakulaṃ vā pukkusakulaṃ vā. Tathārūpe kule paccājāyati dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati. So ca hoti dubbaṇṇo duddasiko okoṭimako bavhābādho [bahvābādho (ka.)] kāṇo vā kuṇī vā khujjo vā pakkhahato vā na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena duccaritaṃ carati vācāya duccaritaṃ carati manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

“Seyyathāpi, bhikkhave, akkhadhutto paṭhameneva kaliggahena puttampi jīyetha, dārampi jīyetha, sabbaṃ sāpateyyampi jīyetha, uttaripi adhibandhaṃ [anubandhaṃ (sī. pī.), addhubandhaṃ (syā. kaṃ.)] nigaccheyya. Appamattako so, bhikkhave, kaliggaho yaṃ so akkhadhutto paṭhameneva kaliggahena puttampi jīyetha, dārampi jīyetha, sabbaṃ sāpateyyampi jīyetha, uttaripi adhibandhaṃ nigaccheyya. Atha kho ayameva tato mahantataro kaliggaho yaṃ so bālo kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Ayaṃ, bhikkhave, kevalā paripūrā [kevalaparipūrā (sī. pī.) ma. ni. 1.244 pāḷiyā saṃsandetabbā] bālabhūmī”ti.

253. “Tīṇimāni, bhikkhave, paṇḍitassa paṇḍitalakkhaṇāni paṇḍitanimittāni paṇḍitāpadānāni. Katamāni tīṇi? Idha, bhikkhave, paṇḍito sucintitacintī ca hoti subhāsitabhāsī ca sukatakammakārī ca. No cetaṃ, bhikkhave, paṇḍito sucintitacintī ca abhavissa subhāsitabhāsī ca sukatakammakārī ca, kena naṃ [na tena naṃ (ka.), na naṃ (?)] paṇḍitā jāneyyuṃ – ‘paṇḍito ayaṃ bhavaṃ sappuriso’ti? Yasmā ca kho, bhikkhave, paṇḍito sucintitacintī ca hoti subhāsitabhāsī ca sukatakammakārī ca tasmā naṃ paṇḍitā jānanti – ‘paṇḍito ayaṃ bhavaṃ sappuriso’ti. Sa kho so, bhikkhave, paṇḍito tividhaṃ diṭṭheva dhamme sukhaṃ somanassaṃ paṭisaṃvedeti. Sace, bhikkhave, paṇḍito sabhāyaṃ vā nisinno hoti, rathikāya vā nisinno hoti, siṅghāṭake vā nisinno hoti; tatra ce jano tajjaṃ tassāruppaṃ kathaṃ manteti. Sace, bhikkhave, paṇḍito pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjappamādaṭṭhānā paṭivirato hoti; tatra, bhikkhave, paṇḍitassa evaṃ hoti – ‘yaṃ kho jano tajjaṃ tassāruppaṃ kathaṃ manteti; saṃvijjanteva te dhammā mayi, ahañca tesu dhammesu sandissāmī’ti. Idaṃ, bhikkhave, paṇḍito paṭhamaṃ diṭṭheva dhamme sukhaṃ somanassaṃ paṭisaṃvedeti.

254. “Puna caparaṃ, bhikkhave, paṇḍito passati rājāno coraṃ āgucāriṃ gahetvā vividhā kammakāraṇā kārente – kasāhipi tāḷente vettehipi tāḷente addhadaṇḍakehipi tāḷente hatthampi chindante pādampi chindante hatthapādampi chindante kaṇṇampi chindante nāsampi chindante kaṇṇanāsampi chindante bilaṅgathālikampi karonte saṅkhamuṇḍikampi karonte rāhumukhampi karonte jotimālikampi karonte hatthapajjotikampi karonte erakavattikampi karonte cīrakavāsikampi karonte eṇeyyakampi karonte balisamaṃsikampi karonte kahāpaṇikampi karonte khārāpatacchikampi karonte palighaparivattikampi karonte palālapīṭhakampi karonte tattenapi telena osiñcante sunakhehipi khādāpente jīvantampi sūle uttāsente asināpi sīsaṃ chindante. Tatra, bhikkhave, paṇḍitassa evaṃ hoti – ‘yathārūpānaṃ kho pāpakānaṃ kammānaṃ hetu rājāno coraṃ āgucāriṃ gahetvā vividhā kammakāraṇā kārenti kasāhipi tāḷenti, vettehipi tāḷenti, addhadaṇḍakehipi tāḷenti, hatthampi chindanti, pādampi chindanti, hatthapādampi chindanti, kaṇṇampi chindanti, nāsampi chindanti, kaṇṇanāsampi chindanti, bilaṅgathālikampi karonti, saṅkhamuṇḍikampi karonti, rāhumukhampi karonti, jotimālikampi karonti, hatthapajjotikampi karonti, erakavattikampi karonti, cīrakavāsikampi karonti, eṇeyyakampi karonti, balisamaṃsikampi karonti, kahāpaṇikampi karonti, khārāpatacchikampi karonti, palighaparivattikampi karonti, palālapīṭhakampi karonti, tattenapi telena osiñcanti, sunakhehipi khādāpenti, jīvantampi sūle uttāsenti, asināpi sīsaṃ chindanti, na te dhammā mayi saṃvijjanti, ahañca na tesu dhammesu sandissāmī’ti. Idampi, bhikkhave, paṇḍito dutiyaṃ diṭṭheva dhamme sukhaṃ somanassaṃ paṭisaṃvedeti.

255. “Puna caparaṃ, bhikkhave, paṇḍitaṃ pīṭhasamārūḷhaṃ vā mañcasamārūḷhaṃ vā chamāyaṃ vā semānaṃ, yānissa pubbe kalyāṇāni kammāni katāni kāyena sucaritāni vācāya sucaritāni manasā sucaritāni tānissa tamhi samaye olambanti…pe… seyyathāpi, bhikkhave, mahataṃ pabbatakūṭānaṃ chāyā sāyanhasamayaṃ pathaviyā olambanti ajjholambanti abhippalambanti; evameva kho, bhikkhave, paṇḍitaṃ pīṭhasamārūḷhaṃ vā mañcasamārūḷhaṃ vā chamāyaṃ vā semānaṃ yānissa pubbe kalyāṇāni kammāni katāni kāyena sucaritāni vācāya sucaritāni manasā sucaritāni tānissa tamhi samaye olambanti ajjholambanti abhippalambanti. Tatra, bhikkhave, paṇḍitassa evaṃ hoti – ‘akataṃ vata me pāpaṃ, akataṃ luddaṃ, akataṃ kibbisaṃ; kataṃ kalyāṇaṃ, kataṃ kusalaṃ, kataṃ bhīruttāṇaṃ. Yāvatā, bho, akatapāpānaṃ akataluddānaṃ akatakibbisānaṃ katakalyāṇānaṃ katakusalānaṃ katabhīruttāṇānaṃ gati taṃ gatiṃ pecca gacchāmī’ti. So na socati, na kilamati, na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. Idampi, bhikkhave, paṇḍito tatiyaṃ diṭṭheva dhamme sukhaṃ somanassaṃ paṭisaṃvedeti.

“Sa kho so, bhikkhave, paṇḍito kāyena sucaritaṃ caritvā vācāya sucaritaṃ caritvā manasā sucaritaṃ caritvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Yaṃ kho taṃ, bhikkhave, sammā vadamāno vadeyya – ‘ekantaṃ iṭṭhaṃ ekantaṃ kantaṃ ekantaṃ manāpan’ti, saggameva taṃ sammā vadamāno vadeyya – ‘ekantaṃ iṭṭhaṃ ekantaṃ kantaṃ ekantaṃ manāpan’ti. Yāvañcidaṃ, bhikkhave, upamāpi na sukarā yāva sukhā saggā”ti.

256. Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca – “sakkā pana, bhante, upamaṃ kātun”ti? “Sakkā bhikkhū”ti bhagavā avoca. “Seyyathāpi, bhikkhave, rājā cakkavattī sattahi ratanehi samannāgato catūhi ca iddhīhi tatonidānaṃ sukhaṃ somanassaṃ paṭisaṃvedeti. Katamehi sattahi? Idha, bhikkhave, rañño khattiyassa muddhāvasittassa tadahuposathe pannarase sīsaṃnhātassa uposathikassa uparipāsādavaragatassa dibbaṃ cakkaratanaṃ pātubhavati sahassāraṃ sanemikaṃ sanābhikaṃ sabbākāraparipūraṃ. Taṃ disvāna rañño khattiyassa muddhāvasittassa evaṃ hoti [etadahosi (syā. kaṃ. ka.)] – ‘sutaṃ kho pana metaṃ yassa rañño khattiyassa muddhāvasittassa tadahuposathe pannarase sīsaṃnhātassa uposathikassa uparipāsādavaragatassa dibbaṃ cakkaratanaṃ pātubhavati sahassāraṃ sanemikaṃ sanābhikaṃ sabbākāraparipūraṃ, so hoti rājā cakkavattīti. Assaṃ nu kho ahaṃ rājā cakkavattī’”ti?

“Atha kho, bhikkhave, rājā khattiyo muddhāvasitto vāmena hatthena bhiṅkāraṃ gahetvā dakkhiṇena hatthena cakkaratanaṃ abbhukkirati – ‘pavattatu bhavaṃ cakkaratanaṃ, abhivijinātu bhavaṃ cakkaratanan’ti. Atha kho taṃ, bhikkhave, cakkaratanaṃ puratthimaṃ disaṃ pavattati. Anvadeva rājā cakkavattī saddhiṃ caturaṅginiyā senāya. Yasmiṃ kho pana, bhikkhave, padese cakkaratanaṃ patiṭṭhāti tattha rājā cakkavattī vāsaṃ upeti saddhiṃ caturaṅginiyā senāya. Ye kho pana, bhikkhave, puratthimāya disāya paṭirājāno te rājānaṃ cakkavattiṃ upasaṅkamitvā evamāhaṃsu – ‘ehi kho, mahārāja! Svāgataṃ te, mahārāja [svāgataṃ mahārāja (sī. syā. kaṃ. pī.)]! Sakaṃ te, mahārāja! Anusāsa, mahārājā’ti. Rājā cakkavattī evamāha – ‘pāṇo na hantabbo, adinnaṃ nādātabbaṃ, kāmesumicchā na caritabbā, musā na bhāsitabbā, majjaṃ na pātabbaṃ, yathābhuttañca bhuñjathā’ti. Ye kho pana, bhikkhave, puratthimāya disāya paṭirājāno te rañño cakkavattissa anuyantā [anuyuttā (sī. syā. kaṃ. pī.)] bhavanti [ahesuṃ (syā. kaṃ. ka.)].

257. “Atha kho taṃ, bhikkhave, cakkaratanaṃ puratthimaṃ samuddaṃ ajjhogāhetvā [ajjhogahetvā (sī. syā. kaṃ. pī.)] paccuttaritvā dakkhiṇaṃ disaṃ pavattati…pe… dakkhiṇaṃ samuddaṃ ajjhogāhetvā paccuttaritvā pacchimaṃ disaṃ pavattati… pacchimaṃ samuddaṃ ajjhogāhetvā paccuttaritvā uttaraṃ disaṃ pavattati anvadeva rājā cakkavattī saddhiṃ caturaṅginiyā senāya. Yasmiṃ kho pana, bhikkhave, padese cakkaratanaṃ patiṭṭhāti tattha rājā cakkavattī vāsaṃ upeti saddhiṃ caturaṅginiyā senāya.

“Ye kho pana, bhikkhave, uttarāya disāya paṭirājāno te rājānaṃ cakkavattiṃ upasaṅkamitvā evamāhaṃsu – ‘ehi kho, mahārāja! Svāgataṃ te, mahārāja! Sakaṃ te, mahārāja! Anusāsa, mahārājā’ti. Rājā cakkavattī evamāha – ‘pāṇo na hantabbo, adinnaṃ nādātabbaṃ, kāmesumicchā na caritabbā, musā na bhāsitabbā, majjaṃ na pātabbaṃ; yathābhuttañca bhuñjathā’ti. Ye kho pana, bhikkhave, uttarāya disāya paṭirājāno te rañño cakkavattissa anuyantā bhavanti.

“Atha kho taṃ, bhikkhave, cakkaratanaṃ samuddapariyantaṃ pathaviṃ abhivijinitvā tameva rājadhāniṃ paccāgantvā rañño cakkavattissa antepuradvāre akkhāhataṃ maññe tiṭṭhati rañño cakkavattissa antepuradvāraṃ upasobhayamānaṃ. Rañño, bhikkhave, cakkavattissa evarūpaṃ cakkaratanaṃ pātubhavati.

258. “Puna caparaṃ, bhikkhave, rañño cakkavattissa hatthiratanaṃ pātubhavati – sabbaseto sattappatiṭṭho iddhimā vehāsaṅgamo uposatho nāma nāgarājā. Taṃ disvāna rañño cakkavattissa cittaṃ pasīdati – ‘bhaddakaṃ vata, bho, hatthiyānaṃ, sace damathaṃ upeyyā’ti. Atha kho taṃ, bhikkhave, hatthiratanaṃ seyyathāpi nāma bhaddo hatthājānīyo dīgharattaṃ suparidanto evameva damathaṃ upeti. Bhūtapubbaṃ, bhikkhave, rājā cakkavattī tameva hatthiratanaṃ vīmaṃsamāno pubbaṇhasamayaṃ abhiruhitvā samuddapariyantaṃ pathaviṃ anusaṃyāyitvā tameva rājadhāniṃ paccāgantvā pātarāsamakāsi. Rañño, bhikkhave, cakkavattissa evarūpaṃ hatthiratanaṃ pātubhavati.

“Puna caparaṃ, bhikkhave, rañño cakkavattissa assaratanaṃ pātubhavati – sabbaseto kāḷasīso muñjakeso iddhimā vehāsaṅgamo valāhako nāma assarājā. Taṃ disvāna rañño cakkavattissa cittaṃ pasīdati – ‘bhaddakaṃ vata, bho, assayānaṃ, sace damathaṃ upeyyā’ti. Atha kho taṃ, bhikkhave, assaratanaṃ seyyathāpi nāma bhaddo assājānīyo dīgharattaṃ suparidanto evameva damathaṃ upeti. Bhūtapubbaṃ, bhikkhave, rājā cakkavattī tameva assaratanaṃ vīmaṃsamāno pubbaṇhasamayaṃ abhiruhitvā samuddapariyantaṃ pathaviṃ anusaṃyāyitvā tameva rājadhāniṃ paccāgantvā pātarāsamakāsi. Rañño, bhikkhave, cakkavattissa evarūpaṃ assaratanaṃ pātubhavati.

“Puna caparaṃ, bhikkhave, rañño cakkavattissa maṇiratanaṃ pātubhavati. So hoti maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato. Tassa kho pana, bhikkhave, maṇiratanassa ābhā samantā yojanaṃ phuṭā hoti. Bhūtapubbaṃ, bhikkhave, rājā cakkavattī tameva maṇiratanaṃ vīmaṃsamāno caturaṅginiṃ senaṃ sannayhitvā maṇiṃ dhajaggaṃ āropetvā rattandhakāratimisāya pāyāsi. Ye kho pana, bhikkhave, samantā gāmā ahesuṃ te tenobhāsena kammante payojesuṃ ‘divā’ti maññamānā. Rañño, bhikkhave, cakkavattissa evarūpaṃ maṇiratanaṃ pātubhavati.

“Puna caparaṃ, bhikkhave, rañño cakkavattissa itthiratanaṃ pātubhavati. Sā abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā nātidīghā nātirassā nātikisā nātithūlā nātikāḷikā [nātikāḷī (sī. pī.)] nāccodātā, atikkantā mānusaṃ vaṇṇaṃ, appattā dibbaṃ vaṇṇaṃ. Tassa kho pana, bhikkhave, itthiratanassa evarūpo kāyasamphasso hoti seyyathāpi nāma tūlapicuno vā kappāsapicuno vā. Tassa kho pana, bhikkhave, itthiratanassa sīte uṇhāni gattāni honti, uṇhe sītāni gattāni honti. Tassa kho pana, bhikkhave, itthiratanassa kāyato candanagandho vāyati, mukhato uppalagandho vāyati. Taṃ kho pana, bhikkhave, itthiratanaṃ rañño cakkavattissa pubbuṭṭhāyinī hoti pacchānipātinī kiṃkārapaṭissāvinī manāpacārinī piyavādinī. Taṃ kho pana, bhikkhave, itthiratanaṃ rājānaṃ cakkavattiṃ manasāpi no aticarati, kuto pana kāyena? Rañño, bhikkhave, cakkavattissa evarūpaṃ itthiratanaṃ pātubhavati.

“Puna caparaṃ, bhikkhave, rañño cakkavattissa gahapatiratanaṃ pātubhavati. Tassa kammavipākajaṃ dibbacakkhu pātubhavati, yena nidhiṃ passati sassāmikampi assāmikampi. So rājānaṃ cakkavattiṃ upasaṅkamitvā evamāha – ‘appossukko tvaṃ, deva, hohi. Ahaṃ te dhanena dhanakaraṇīyaṃ [dhanena karaṇīyaṃ (ka.)] karissāmī’ti. Bhūtapubbaṃ, bhikkhave, rājā cakkavattī tameva gahapatiratanaṃ vīmaṃsamāno nāvaṃ abhiruhitvā majjhe gaṅgāya nadiyā sotaṃ ogāhitvā [ogahetvā (sī. pī.)] gahapatiratanaṃ etadavoca – ‘attho me, gahapati, hiraññasuvaṇṇenā’ti. ‘Tena hi, mahārāja, ekaṃ tīraṃ nāvā upetū’ti. ‘Idheva me, gahapati, attho hiraññasuvaṇṇenā’ti. Atha kho taṃ, bhikkhave, gahapatiratanaṃ ubhohi hatthehi udake omasitvā pūraṃ hiraññasuvaṇṇassa kumbhiṃ uddharitvā rājānaṃ cakkavattiṃ etadavoca – ‘alamettāvatā, mahārāja! Katamettāvatā, mahārāja! Pūjitamettāvatā, mahārājā’ti. Rājā cakkavattī evamāha – ‘alamettāvatā, gahapati! Katamettāvatā, gahapati! Pūjitamettāvatā, gahapatī’ti. Rañño, bhikkhave, cakkavattissa evarūpaṃ gahapatiratanaṃ pātubhavati.

“Puna caparaṃ, bhikkhave, rañño cakkavattissa pariṇāyakaratanaṃ pātubhavati – paṇḍito byatto medhāvī paṭibalo rājānaṃ cakkavattiṃ upayāpetabbaṃ upayāpetuṃ [upaṭṭhapetabbaṃ upaṭṭhapetuṃ (sī. syā. kaṃ. pī.)] apayāpetabbaṃ apayāpetuṃ ṭhapetabbaṃ ṭhapetuṃ. So rājānaṃ cakkavattiṃ upasaṅkamitvā evamāha – ‘appossukko tvaṃ, deva, hohi. Ahamanusāsissāmī’ti. Rañño, bhikkhave, cakkavattissa evarūpaṃ pariṇāyakaratanaṃ pātubhavati. Rājā, bhikkhave, cakkavattī imehi sattahi ratanehi samannāgato hoti.

259. “Katamāhi catūhi iddhīhi? Idha, bhikkhave, rājā cakkavattī abhirūpo hoti dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato ativiya aññehi manussehi. Rājā, bhikkhave, cakkavattī imāya paṭhamāya iddhiyā samannāgato hoti.

“Puna caparaṃ, bhikkhave, rājā cakkavattī dīghāyuko hoti ciraṭṭhitiko ativiya aññehi manussehi. Rājā, bhikkhave, cakkavattī imāya dutiyāya iddhiyā samannāgato hoti.

“Puna caparaṃ, bhikkhave, rājā cakkavattī appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya ativiya aññehi manussehi. Rājā, bhikkhave, cakkavattī imāya tatiyāya iddhiyā samannāgato hoti.

“Puna caparaṃ, bhikkhave, rājā cakkavattī brāhmaṇagahapatikānaṃ piyo hoti manāpo. Seyyathāpi, bhikkhave, pitā puttānaṃ piyo hoti manāpo, evameva kho, bhikkhave, rājā cakkavattī brāhmaṇagahapatikānaṃ piyo hoti manāpo. Raññopi, bhikkhave, cakkavattissa brāhmaṇagahapatikā piyā honti manāpā. Seyyathāpi, bhikkhave, pitu puttā piyā honti manāpā, evameva kho, bhikkhave, raññopi cakkavattissa brāhmaṇagahapatikā piyā honti manāpā.

“Bhūtapubbaṃ, bhikkhave, rājā cakkavattī caturaṅginiyā senāya uyyānabhūmiṃ niyyāsi. Atha kho, bhikkhave, brāhmaṇagahapatikā rājānaṃ cakkavattiṃ upasaṅkamitvā evamāhaṃsu – ‘ataramāno, deva, yāhi yathā taṃ mayaṃ cirataraṃ passeyyāmā’ti. Rājāpi, bhikkhave, cakkavattī sārathiṃ āmantesi – ‘ataramāno, sārathi, pesehi yathā maṃ brāhmaṇagahapatikā cirataraṃ passeyyun’ti. Rājā, bhikkhave, cakkavattī imāya catutthāya iddhiyā samannāgato hoti. Rājā, bhikkhave, cakkavattī imāhi catūhi iddhīhi samannāgato hoti.

“Taṃ kiṃ maññatha, bhikkhave, api nu kho rājā cakkavattī imehi sattahi ratanehi samannāgato imāhi catūhi ca iddhīhi tatonidānaṃ sukhaṃ somanassaṃ paṭisaṃvediyethā”ti? “Ekamekenapi, bhante, ratanena [tena ratanena (sī.)] samannāgato rājā cakkavattī tatonidānaṃ sukhaṃ somanassaṃ paṭisaṃvediyetha, ko pana vādo sattahi ratanehi catūhi ca iddhīhī”ti?

260. Atha kho bhagavā parittaṃ pāṇimattaṃ pāsāṇaṃ gahetvā bhikkhū āmantesi – “taṃ kiṃ maññatha, bhikkhave, katamo nu kho mahantataro – yo cāyaṃ mayā paritto pāṇimatto pāsāṇo gahito yo ca himavā pabbatarājā”ti? “Appamattako ayaṃ, bhante, bhagavatā paritto pāṇimatto pāsāṇo gahito; himavantaṃ pabbatarājānaṃ upanidhāya saṅkhampi na upeti; kalabhāgampi na upeti; upanidhampi na upetī”ti. “Evameva kho, bhikkhave, yaṃ rājā cakkavattī sattahi ratanehi samannāgato catūhi ca iddhīhi tatonidānaṃ sukhaṃ somanassaṃ paṭisaṃvedeti taṃ dibbassa sukhassa upanidhāya saṅkhampi na upeti; kalabhāgampi na upeti; upanidhampi na upeti”.

“Sa kho so, bhikkhave, paṇḍito sace kadāci karahaci dīghassa addhuno accayena manussattaṃ āgacchati, yāni tāni uccākulāni – khattiyamahāsālakulaṃ vā brāhmaṇamahāsālakulaṃ vā gahapatimahāsālakulaṃ vā tathārūpe kule paccājāyati aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe. So ca hoti abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena sucaritaṃ carati, vācāya sucaritaṃ carati, manasā sucaritaṃ carati. So kāyena sucaritaṃ caritvā, vācāya sucaritaṃ caritvā, manasā sucaritaṃ caritvā, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Seyyathāpi, bhikkhave, akkhadhutto paṭhameneva kaṭaggahena mahantaṃ bhogakkhandhaṃ adhigaccheyya; appamattako so, bhikkhave, kaṭaggaho yaṃ so akkhadhutto paṭhameneva kaṭaggahena mahantaṃ bhogakkhandhaṃ adhigaccheyya. Atha kho ayameva tato mahantataro kaṭaggaho yaṃ so paṇḍito kāyena sucaritaṃ caritvā, vācāya sucaritaṃ caritvā, manasā sucaritaṃ caritvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Ayaṃ, bhikkhave, kevalā paripūrā paṇḍitabhūmī”ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Bālapaṇḍitasuttaṃ niṭṭhitaṃ navamaṃ.

☸---------------------------------------------------------------------

第一二九 贤愚经 Bālapaṇḍitasuttaṃ

我是这样听说的。

一时，世尊住在舍卫城的祇树给孤独园。那时，世尊对比丘们说：“比丘们！”那些

比丘回答世尊：“是的，世尊。”世尊这样说道：

“比丘们！愚人有这三种愚人的特征、愚人的特相、愚人的特质。是哪三种呢？

比丘们！在此，愚人思考邪恶的念头、说邪恶的话语、做邪恶的行为。比丘们！如果那个愚人不是思考邪恶念头的人、不是说邪恶话语的人、不是做邪恶行为的人，那些贤者凭什么知道：‘这个人是愚人、不正派的人’呢？

然而，比丘们！因为愚人是思考邪恶念头的人、是说邪恶话语的人、是做邪恶行为的人，所以那些贤者知道：‘这个人是愚人啊，是不正派的人啊。’比丘们！那个愚人在现世感受三种忧愁和痛苦。比丘们！

如果愚人或坐在聚会中、或坐在巷子里、或坐在十字路口时，那里如果有人在谈论与他相应、适合他的话题。比丘们！如果这个愚人是杀生的人、偷盗的人、在男女关系上行为邪僻的人、说谎话的人、酗酒放逸的人，那时，比丘们！愚人就会这样想：‘那些人谈论的与他相应、适合他的话题，那些事情我确实有。而且我就处在那些状况中。’比丘们！愚人在现世，就这样感受第一种痛苦和忧愁。

再者，比丘们！国王的官吏抓捕作案的愚蠢盗贼、罪犯，施以各种刑罚，就是用鞭子抽打、用藤条抽打、用短棍抽打，砍断手、砍断脚、砍断手脚，割掉耳朵、割掉鼻子、割掉耳鼻，施以油锅烹煮之刑（bilaṅgathālika）、拔光头发之刑（saṅkhamuṇḍika）、敲碎头骨之刑（rāhumukha）、火烧身体之刑（jotimālika）、火烧手之刑（hatthapajjotika）、草绳裹身点燃之刑（erakavattika）、剥皮之刑（cīrakavāsika）、羚羊角刑（eṇeyyaka）、钩肉之刑（baḷisamaṃsika）、钱币烙刑（kahāpaṇika）、碱水淋身之刑（khārāpatacchika）、门闩穿身旋转之刑（palighaparivattika）、稻草席刑（palālapīṭhaka），浇注滚烫的油、让狗咬、活活地用尖桩刺穿、用刀砍头，看到[这样的情形]。其时，诸比丘！

那时，比丘们！愚人就会这样想：‘确实是因为做了这类恶业，国王的官吏才抓捕盗贼、罪犯，施以各种刑罚。就是用鞭子抽打…（依前文）…用刀砍头。而这类事情我也做了，而且我就处在那些状况中。如果国王的官吏知道了我的事，他们也会抓捕我，对我施加各种刑罚。就是用鞭子抽打…（依前文）…用刀砍头。’比丘们！愚人在现世就这样感受第二种忧愁和痛苦。

再者，比丘们！愚人或者坐在椅子上、或者坐在卧榻上、或者躺在地上时，他以前所造的各种身恶行、语恶行、意恶行，在那个时候，就会笼罩他、覆盖他、缠绕他。比丘们！就像巨大的山峰的影子，在傍晚时分，笼罩大地、覆盖大地、垂落在大地上一样；完全一样地，比丘们！愚人或者坐在椅子上、或者坐在卧榻上、或者躺在地上时，他以前所造的各种恶业：就是身恶行、语恶行、意恶行，那些恶业在那个时候，就会笼罩他、覆盖他、缠绕他。诸比丘！其时，愚者有斯

比丘们！那时，愚人会这样想：‘我实在没有做善事、没有做功德、没有做能去除怖畏的事；[反而只是]做了恶事、做了残忍的事、做了罪过的事。那些没做善事、没做功德、没做能去除怖畏的事，只做了恶事、做了残忍的事、做了罪过的事的人，他们死后的去处，我死后也要去往那里。’他于是悲伤、苦恼、哀嚎、捶胸顿足、陷入迷乱。比丘们！愚人在现世，就这样感受第三种忧愁和痛苦。

那个愚人，造作了身恶行、语恶行、意恶行之后，身体败坏、死亡之后，投生到不幸的地方、恶的归宿、堕落之处、地狱中。比丘们！凡是正确说话的人会说：‘（地狱是）完全不合心意、完全不令人喜爱、完全不让人愉快的’，那么他这样正确地描述地狱：‘（地狱是）完全不合心意、完全不令人喜爱、完全不让人愉快的’。比丘们！无论用什么比喻，也很难形容地狱是多么痛苦啊！

这样说完后，一位比丘对世尊说：“那么，世尊！可以为我们打个比喻吗？”

[世尊说：]“可以，比丘！”世尊告诉[比丘们]说：“比丘！譬如人们抓捕一个作案的盗贼、罪犯，把他带到国王面前说：‘大王！这是个作案的盗贼、罪犯。请按您的意愿惩罚他吧。’那个国王就下令说：‘你们去，在早上用一百根矛刺这个人。’他们就在早上用一百根矛刺了那个人。然后国王在中午时问道：‘喂，那个人怎么样了？’[他们回答：]‘大王！他还活着。’国王就对他们说：‘你们去，在中午用一百根矛刺那个人。’他们就在中午用一百根矛刺了那个人。然后国王在傍晚时问道：‘喂，那个人怎么样了？’[他们回答：]‘大王！他还活着。’国王就对他们说：‘你们去，在傍晚用一百根矛刺那个人。’他们就在傍晚用一百根矛刺了那个人。比丘们！你们认为怎样？那个人被三百根矛刺中，会因此而感受到忧愁和痛苦吗？”

[比丘们说：]“世尊！即使只被一根矛刺中，他也会因此感受到忧愁和痛苦，更何况被三百根矛刺中呢！”

那时，世尊手里拿起一块拳头大小的石子，告诉比丘们说：“比丘们！你们认为怎样？我手里握着的这块拳头大小的石子，和喜马拉雅山王相比，哪个更大呢？”

[比丘们说：]“世尊！世尊手里握着的拳头大小的石子，与喜马拉雅山王相比，简直无法计数，连它的一部分、一小部分、甚至用来比较都不配。”

[世尊说：]“完全一样地，比丘们！那个人被三百根矛刺中，因此而感受到的忧愁和痛苦，与地狱的痛苦相比，简直无法计数，连它的一部分、一小部分、甚至用来比较都不配。比丘们！狱卒们对他施行一种叫做‘五花大绑’的刑罚：他们把烧红的铁丳(chǎn)刺入他的一只手，把烧红的铁丳刺入另一只手，把烧红的铁丳刺入一只脚，把烧红的铁丳刺入另一只脚，把烧红的铁丳刺入胸口中央。他在那里感受剧烈、猛烈、残酷、痛苦的感受，但只要那恶业没有穷尽，他就不会死去。比丘们！狱卒们把他放倒，用斧头劈砍他。他在那里感受剧烈……（同上）……只要那恶业没有穷尽，他就不会死去。比丘们！狱卒们抓住他，让他头下脚上，用锛(bēn)子刨他。他在那里感受剧烈……（同上）……只要那恶业没有穷尽，他就不会死去。比丘们！狱卒们把他套在车上，在炽热、燃烧、烈焰熊熊的地上来回拖拉。他在那里感受剧烈……（同上）……只要那恶业没有穷尽，他就不会死去。比丘们！狱卒们让他爬上爬下巨大的炽热、燃烧、烈焰熊熊的炭火之山。他在那里感受剧烈、猛烈、残酷、痛苦的感受，但只要那恶业没有穷尽，他就不会死去。比丘们！狱卒们抓住他，让他头下脚上，把他扔进炽热、燃烧、烈焰熊熊的大铜锅里。他在里面像煮豆子一样上下翻滚。他在里面这样翻滚时，时而向上，时而向下，时而向旁边。他在那里感受剧烈、猛烈、残酷、痛苦的感受，但只要那恶业没有穷尽，他就不会死去。比丘们！狱卒们把他扔进大地狱里。比丘们！那个大地狱是：

‘四角四门， 区划整齐；

铁墙围绕， 铁盖封顶。

它的地面是铁铸， 燃烧着熊熊烈火；

广达一百由旬， 永远持续燃烧。’

比丘们！我虽然能用很多种方式来描述地狱的情形，但比丘们！地狱的痛苦究竟有多么深重，是无法用言语完全描述清楚的。

比丘们！有些畜生道的众生是吃草的。它们用牙齿啃食湿草和干草。那么，比丘们！哪些畜生道的众生是吃草的呢？大象、马、牛、驴、山羊、鹿，以及其他所有吃草的畜生道众生。比丘们！那个愚人，先前在此世间贪求滋味，在此造作了种种恶业，身体败坏、死亡之后，就投生为那些吃草的众生，成为它们中的一员。

比丘们！有些畜生道的众生是吃粪便的。它们从很远闻到粪便的气味就跑过去——‘我们到这里吃，我们到这里吃！’就像婆罗门闻到祭品的香味就跑过去——‘我们到这里吃，我们到这里吃！’完全一样地，比丘们！有些吃粪便的畜生道众生，它们从很远闻到粪便的气味就跑过去——‘我们到这里吃，我们到这里吃！’那么，比丘们！哪些畜生道的众生是吃粪便的呢？鸡、猪、狗、豺，以及其他所有吃粪便的畜生道众生。比丘们！那个愚人，先前在此世间贪求滋味，在此造作了种种恶业，身体败坏、死亡之后，就投生为那些吃粪便的众生，成为它们中的一员。

比丘们！有些畜生道的众生，在黑暗中出生、在黑暗中衰老、在黑暗中死去。那么，比丘们！哪些畜生道的众生是在黑暗中出生、在黑暗中衰老、在黑暗中死去的呢？昆虫、蛆、蚯蚓，以及其他所有在黑暗中出生、在黑暗中衰老、在黑暗中死去的畜生道众生。比丘们！那个愚人，先前在此世间贪求滋味，在此造作了种种恶业，身体败坏、死亡之后，就投生为那些在黑暗中出生、在黑暗中衰老、在黑暗中死去的众生，成为它们中的一员。

比丘们！有些畜生道的众生，在水里出生、在水里衰老、在水里死去。那么，比丘们！哪些畜生道的众生是在水里出生、在水里衰老、在水里死去的呢？鱼、龟、鳄鱼，以及其他所有在水里出生、在水里衰老、在水里死去的畜生道众生。比丘们！那个愚人，先前在此世间贪求滋味，在此造作了种种恶业，身体败坏、死亡之后，就投生为那些在水里出生、在水里衰老、在水里死去的众生，成为它们中的一员。

比丘们！有些畜生道的众生，在污秽中出生、在污秽中衰老、在污秽中死去。那么，比丘们！哪些畜生道的众生是在污秽中出生、在污秽中衰老、在污秽中死去的呢？比丘们！那些在腐烂的鱼里出生、在腐烂的鱼里衰老、或在腐烂的鱼里死去的众生，或在腐烂的尸体里……（同上）……或在腐烂的粥饭里……或在阴沟里……或在污水坑里出生的众生。（以及其他所有在污秽中出生、在污秽中衰老、在污秽中死去的畜生道众生。）比丘们！那个愚人，先前在此世间贪求滋味，在此造作了种种恶业，身体败坏、死亡之后，就投生为那些在污秽中出生、在污秽中衰老、在污秽中死去的众生，成为它们中的一员。

比丘们！我虽然能用很多种方式来描述畜生道的情形。但比丘们！畜生道的痛苦究竟有多么深重，是无法用言语完全描述清楚的！

比丘们！譬如有人把一个只有一个孔的木轭扔进大海里。东风把它吹向西边，西风把它吹向东边，北风把它吹向南边，南风把它吹向北边。在那里有一只盲龟，它每隔一百年才浮出水面一次。比丘们！你们认为怎样？那只盲龟，它的头能穿进那个只有一个孔的木轭中吗？”

（比丘们说：）“世尊！也许经过非常、非常漫长的时间，偶尔才有可能吧。”

[世尊说：]“比丘们！那只盲龟把头穿进那个只有一个孔的木轭中，相比之下还要快得多！比丘们！我说，一个堕落到不幸之处的愚人，要再次获得人身，比那（盲龟穿木轭）还要困难得多！这是什么原因呢？比丘们！因为在那里（不幸之处），没有合乎正法的行为、平静安稳的行为、善的行为、积福的行为。比丘们！在那里，只有互相吞食、弱肉强食的行为。”

比丘们！那个愚人，如果经过非常漫长的时间，偶尔得以再生为人，他会投生在那些卑贱的家庭里，[例如：]旃陀罗（贱民）之家、猎人之家、编织工之家、造车工之家、或清道夫之家。他会投生在这样贫穷、缺少食物饮料、生活艰难的家庭，在那里，连获得蔽体之衣、糊口之食都非常困难。而且他会长得肤色难看、相貌丑陋、发育不良、疾病缠身，或者天生失明、或者手脚残废、或者驼背、或者瘫痪。他得不到食物、饮料、衣服、车乘、花环、香料、涂油、床座、住所、灯火。他身做恶行、口说恶语、意起恶念。他这样身做恶行、口说恶语、意起恶念之后，身体败坏、死亡之后，又投生到不幸的地方、恶的归宿、堕落之处、地狱中。

比丘们！譬如一个赌徒，仅仅第一次投骰子就输掉了儿子、输掉了妻子、输掉了一切财产，之后自己还被束缚起来。比丘们！那个赌徒仅仅第一次投骰子就输掉儿子、输掉妻子、输掉一切财产，之后自己还被束缚起来，这样的厄运算是小的。而那个愚人，身做恶行、口说恶语、意起恶念之后，身体败坏、死亡之后，投生到不幸的地方、恶的归宿、堕落之处、地狱中，这才是比那（赌徒的厄运）严重得多的厄运啊！比丘们！这就是完全彻底的愚人的境地。”

“比丘们！贤者有这三种贤者的特征、贤者的特相、贤者的特质。是哪三种呢？比丘们！在此，贤者思考善的念头、说善的话语、做善的行为。比丘们！如果那个贤者不是思考善念头的人、不是说善话语的人、不是做善行为的人，那些贤者凭什么知道：‘这位仁者是贤者、是善士’呢？比丘们！因为贤者是思考善念头的人、是说善话语的人、是做善行为的人，所以那些贤者知道：‘这位仁者是贤者、是善士。’比丘们！那个贤者在现世感受三种欢喜和快乐。比丘们！如果贤者或坐在聚会中、或坐在巷子里、或坐在十字路口时，那里如果有人在谈论与他相应、适合他的话题。比丘们！如果这个贤者是远离杀生的人、远离不与取（偷盗）的人、远离在男女关系上的邪僻行为的人、远离说谎话的人、远离导致放逸的米酒、果酒等麻醉品的人，那时，比丘们！贤者就会这样想：‘那些人谈论的与他相应、适合他的话题，那些（善）法我确实具有，而且我就安住在那些（善）法中。’比丘们！贤者在现世，就这样感受第一种欢喜和快乐。

再者，比丘们！贤者看到国王的官吏抓捕作案的盗贼、罪犯，施以各种刑罚，[就是：]用鞭子抽打、用藤条抽打……（依前文）……用刀砍头。那时，比丘们！贤者就会这样想：‘是因为做了那类恶业，国王的官吏才抓捕盗贼、罪犯，施以各种刑罚，[就是：]用鞭子抽打……（依前文）……用刀砍头。那些（恶）法我并没有做，我也没有处在那些（恶）法的状况中。’比丘们！贤者在现世，就这样感受第二种欢喜和快乐。

再者，比丘们！贤者或者坐在椅子上、或者坐在卧榻上、或者躺在地上时，他以前所造的各种善业，就是：各种身善行、语善行、意善行，在那个时候，就会环绕他、庇护他、支持他。比丘们！就像巨大的山峰的影子，在傍晚时分，笼罩大地、覆盖大地、垂落在大地上一样；完全一样地，比丘们！贤者或者坐在椅子上、或者坐在卧榻上、或者躺在地上时，他以前所造的各种善业……（同上）……就会环绕他、庇护他、支持他。比丘们！那时，贤者会这样想：‘确实！我没有做恶事、没有做残忍的事、没有做罪过的事；而是做了善事、做了功德、做了能去除怖畏的事。那些没做恶事、没做残忍的事、没做罪过的事，做了善事、做了功德、做了能去除怖畏的事的人，他们死后的去处，我死后也要去往那里。’他不会悲伤、不会苦恼、不会哀嚎、不会捶胸顿足、不会陷入迷乱。比丘们！贤者在现世，就这样感受第三种善妙和快乐。

比丘们！那个贤者，造作了身善行、语善行、意善行之后，身体败坏、死亡之后，投生到善的归宿、天界中。比丘们！凡是正确说话的人会说：‘（天界是）完全符合心意、完全令人喜爱、完全让人愉快的’，那么他这样正确地描述天界：‘（天界是）完全符合心意、完全令人喜爱、完全让人愉快的’。比丘们！无论用什么比喻，也很难形容天界是多么快乐啊！”

这样说完后，一位比丘对世尊说：“那么，世尊！可以为我们打个比喻吗？”

[世尊说：]“可以，比丘！”世尊告诉比丘们：“比丘！譬如转轮圣王拥有七种宝物，并且具足四种神力，因此而感受到欢喜和快乐。是哪七种宝物呢？

比丘！刹帝利种的灌顶王，在十五日的布萨日，洗净头发、受持斋戒后，登上宫殿顶层时，会自然出现天上的轮宝，它有一千根辐条，有轮辋，有轮毂，具备所有圆满的特征。看见之后，刹帝利种的灌顶王会这样想：‘我曾听说：刹帝利种的灌顶王，在十五日的布萨日，洗净头发、受持斋戒后，登上宫殿顶层时，若出现具有千辐、轮辋、轮毂、具备所有圆满特征的天上轮宝，他就会成为转轮圣王。——那么，我就是转轮圣王了！’比丘们！那时，刹帝利种的灌顶王站起来，用左手拿起净瓶，用右手向轮宝洒水，说道：‘尊贵的轮宝，请转动吧！尊贵的轮宝，请去征服吧！’ 比丘们！然后，那个轮宝就转向东方行进。转轮圣王随着它，率领着四种军队。比丘们！轮宝停在哪个地方，转轮圣王就在那里和四种军队一起安营扎寨。比丘们！那些东方的敌对国王们，他们来到转轮圣王面前这样说：‘来吧，大王！欢迎您，大王！这里是您的国土，大王！请您统治教导吧，大王！’转轮圣王这样说：‘不可杀生，不可不与取，不可行邪淫，不可说妄语，不可饮酒，你们要如法地生活。’比丘们！于是，那些东方的敌对国王们，都归顺了转轮圣王。

比丘们！然后，那个轮宝沉入东海，又浮出水面，转向南方行进……（依前文）……沉入南海，又浮出水面，转向西方行进……（依前文）……沉入西海，又浮出水面，转向北方行进！转轮圣王随着它，率领着四种军队。比丘们！轮宝停在哪个地方，转轮圣王就在那里和四种军队一起安营扎寨。比丘们！那些北方的敌对国王们，他们来到转轮圣王面前这样说：‘来吧，大王！欢迎您，大王！这里是您的国土，大王！请您统治教导吧，大王！’转轮圣王这样说：‘不可杀生……你们要如法地生活。’比丘们！于是，那些北方的敌对国王们，都归顺了转轮圣王。

比丘们！然后，那个轮宝征服了四海之内的大地之后，就回到原来的王都，停在转轮圣王内宫的门前，好像固定在那里一样，庄严着转轮圣王内宫的门户。比丘们！转轮圣王就是这样出现了他的轮宝。

再者，比丘们！转轮圣王出现了象宝——它全身洁白，七处肢体平稳着地，具有神通，能在空中飞行，名叫布萨陀象王。看见之后，转轮圣王心里欢喜：‘这真是绝妙的象坐骑啊！如果它能被驯服就好了！’ 比丘们！那时，这象宝就像一头优良品种、经过长期良好训练的大象一样，自然就被驯服了。比丘们！以前，转轮圣王为了测试这象宝，曾在清晨骑上它，巡游了四海之内的大地，然后回到王都吃早餐。比丘们！转轮圣王就是这样出现了他的象宝。

再者，比丘们！转轮圣王出现了马宝——它全身洁白，头部乌黑，鬃毛如文叉草般竖立，具有神通，能在空中飞行，名叫婆罗诃马王。看见之后，转轮圣王心里欢喜：‘这真是绝妙的马坐骑啊！如果它能被驯服就好了！’比丘们！那时，这马宝就像一匹优良品种、经过长期良好训练的骏马一样，自然就被驯服了。比丘们！以前，转轮圣王为了测试这马宝，曾在清晨骑上它，巡游了四海之内的大地，然后回到王都吃早餐。比丘们！转轮圣王就是这样出现了他的马宝。

再者，比丘们！转轮圣王出现了珠宝。这是一颗吠琉璃宝珠，纯净、品质上好、有八个切面、打磨精良。比丘们！这颗珠宝的光芒遍照周围一由旬的范围。比丘们！以前，转轮圣王为了测试这珠宝，曾集结四种军队，把珠宝系在军旗的顶端，在漆黑的夜晚出发。比丘们！那时，周围村庄的人们都因为它的光明而以为是白天，纷纷起来劳作。比丘们！转轮圣王就是这样出现了他的珠宝。

再者，比丘们！转轮圣王出现了女宝。她容貌绝伦、赏心悦目、端庄秀丽，具有最上等的姿容，身材不高不矮、不胖不瘦、肤色不黑不白，超越人间女子的美貌，但尚未达到天女的容貌。比丘们！这位女宝的身体触感，就像兜罗绵或木棉花一样柔软。比丘们！这位女宝的身体在寒冷时是温暖的，在炎热时是清凉的。比丘们！这位女宝的身体散发出旃檀香气，口中散发出青莲花香气。比丘们！这位女宝总是比转轮圣王先起床、后休息，听从吩咐，行为合乎心意，言语温柔悦耳。比丘们！这位女宝即使在心里也不会违逆转轮圣王，更何况用身体呢？比丘们！转轮圣王就是这样出现了他的女宝。

再者，比丘们！转轮圣王出现了居士宝。他自然显现由业报所生的天眼，凭借这个天眼，他能看见有主和无主的宝藏。他来到转轮圣王面前这样说：‘大王！请您不必操心。我将用财富为您处理需要财富的事情。’比丘们！以前，转轮圣王为了测试这位居士宝，曾乘船进入恒河中央的水流中，对居士宝说：‘居士！我需要金银财宝。’[居士说：]‘既然如此，大王，请让船靠向一个岸边吧。’[国王说：]‘居士！我在这里就需要金银财宝。’比丘们！那时，这位居士宝用双手伸入水中，捧起满满一罐金银财宝，对转轮圣王说：‘足够了吗，大王？办妥了吗，大王？供奉这些够了吗，大王？’转轮圣王回答说：‘足够了，居士！办妥了，居士！供奉这些够了，居士！’比丘们！转轮圣王就是这样出现了他的居士宝。

再者，比丘们！转轮圣王出现了统帅宝/谋臣宝。他贤明、干练、有智慧，能够辅佐转轮圣王，知道哪些人应亲近，哪些人应疏远，哪些人应留用。他来到转轮圣王面前说：‘大王！请您不必操心。我将为您提供建议。’比丘们！转轮圣王就是这样出现了他的统帅宝/谋臣宝。

比丘们！转轮圣王就是这样拥有了这七种宝物。

是哪四种神力呢？

比丘们！这位转轮圣王容貌绝伦、赏心悦目、端庄秀丽，具有最上等的姿容，远胜过其他人。比丘们！转轮圣王具足这第一种神力。

再者，比丘们！转轮圣王寿命长久、长住于世，远胜过其他人。比丘们！转轮圣王具足这第二种神力。

再者，比丘们！转轮圣王很少生病、很少苦恼，消化系统功能均衡，身体不过于寒冷也不过于燥热，远胜过其他人。比丘们！转轮圣王具足这第三种神力。

再者，比丘们！转轮圣王深受婆罗门和居士们的喜爱和尊敬。比丘们！就像父亲深受儿子们的喜爱和尊敬一样。比丘们！完全一样地，转轮圣王深受婆罗门和居士们的喜爱和尊敬。而且，比丘们！转轮圣王也喜爱和珍视婆罗门和居士们。比丘们！就像父亲喜爱和珍视儿子们一样。比丘们！完全一样地，转轮圣王也喜爱和珍视婆罗门和居士们。

比丘们！以前，转轮圣王率领四种军队前往御花园。比丘们！那时，婆罗门和居士们来到转轮圣王面前这样说：‘大王！请您慢点走，好让我们能多看您一会儿！’比丘们！转轮圣王也告诉他的车夫说：‘车夫，慢点驾车，好让婆罗门和居士们能多看我一会儿。’比丘们！转轮圣王具足这第四种神力。

比丘们！转轮圣王具足这四种神力。

比丘们！你们认为怎样？转轮圣王拥有这七种宝物并且具足这四种神力，会因此而感受到欢喜和快乐吗？”

[比丘们说：]“世尊！即使只拥有其中一件宝物，转轮圣王也会因此感受到欢喜和快乐，更何况拥有七种宝物并且具足四种神力呢！”

那时，世尊手里拿起一块拳头大小的石子，告诉比丘们说：“比丘们！你们认为怎样？我手里握着的这块拳头大小的石子，和喜马拉雅山王相比，哪个更大？”

[比丘们说：]“世尊！世尊手里握着的拳头大小的石子很小，与喜马拉雅山王相比，简直无法计数，连它的一部分、一小部分、甚至用来比较都不配。”

[世尊说：]“比丘们！完全一样地，转轮圣王拥有七种宝物并且具足四种神力，因此而感受到的欢喜和快乐，与天界的快乐相比，简直无法计数，连它的一部分、一小部分、甚至用来比较都不配。比丘们！那个贤者，如果经过非常漫长的时间，偶尔得以再生为人，他会投生在那些高贵的家庭里，[例如：]富有的刹帝利大家族、富有的婆罗门大家族、或富有的居士大家族。他会投生在这样富裕、财富巨大、资财丰厚、拥有大量金银、拥有大量资具、拥有大量钱财谷物的家庭。而且他会长得容貌绝伦、赏心悦目、端庄秀丽，具有最上等的姿容。他能得到食物、饮料、衣服、车乘、花环、香料、涂油、床座、住所、灯火。他身做善行、口说善语、意起善念。他这样身做善行、口说善语、意起善念之后，身体败坏、死亡之后，投生到善的归宿、天界中。

比丘们！譬如一个赌徒，仅仅第一次投骰子就赢得了大笔财富。比丘们！那个赌徒仅仅第一次投骰子就赢得大笔财富，这样的好运算是小的。而那个贤者，身做善行、口说善语、意起善念之后，身体败坏、死亡之后，投生到善的归宿、天界中，这才是比那（赌徒的好运）巨大得多的好运啊！比丘们！这就是完全彻底的贤者的境地。”

世尊这样说完后，那些比丘们心意满足，对世尊所说的话随喜赞叹。

☸.....................................................................

贤愚经 第九终

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《3》Uparipaṇṇāsapāḷi 后分五十二经篇 (MN 101-152, 1-463)/3. Suññatavagga 空品 (MN 121-130, 176-271)”

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【经名】 3.10 Devadūtasutta 天使经 (MN 130, 261-271)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Devadūtasuttaṃ

261. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Seyyathāpi, bhikkhave, dve agārā sadvārā [sandhidvārā (ka.)], tattha cakkhumā puriso majjhe ṭhito passeyya manusse gehaṃ pavisantepi nikkhamantepi anucaṅkamantepi anuvicarantepi; evameva kho ahaṃ, bhikkhave, dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi – ‘ime vata bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā manussesu upapannā. Ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapannā. Ime vā pana bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapannā. Ime vā pana bhonto sattā kāyaduccaritena samannāgatā vacīducceritena samannāgatā manoducceritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā’”ti.

262. “Tamenaṃ, bhikkhave, nirayapālā nānābāhāsu gahetvā yamassa rañño dassenti – ‘ayaṃ, deva, puriso amatteyyo apetteyyo asāmañño abrāhmañño, na kule jeṭṭhāpacāyī. Imassa devo daṇḍaṃ paṇetū’ti. Tamenaṃ, bhikkhave, yamo rājā paṭhamaṃ devadūtaṃ samanuyuñjati samanugāhati samanubhāsati – ‘ambho purisa, na tvaṃ addasa manussesu paṭhamaṃ devadūtaṃ pātubhūtan’ti? So evamāha – ‘nāddasaṃ, bhante’ti.

“Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho purisa, na tvaṃ addasa manussesu daharaṃ kumāraṃ mandaṃ uttānaseyyakaṃ sake muttakarīse palipannaṃ semānan’ti? So evamāha – ‘addasaṃ, bhante’”ti.

“Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi – ahampi khomhi jātidhammo, jātiṃ anatīto. Handāhaṃ kalyāṇaṃ karomi kāyena vācāya manasā’ti? So evamāha – ‘nāsakkhissaṃ, bhante, pamādassaṃ, bhante’”ti.

“Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho purisa, pamādavatāya na kalyāṇamakāsi kāyena vācāya manasā. Taggha tvaṃ, ambho purisa, tathā karissanti yathā taṃ pamattaṃ. Taṃ kho pana te etaṃ pāpakammaṃ [pāpaṃ kammaṃ (sī. pī.)] neva mātarā kataṃ na pitarā kataṃ na bhātarā kataṃ na bhaginiyā kataṃ na mittāmaccehi kataṃ na ñātisālohitehi kataṃ na samaṇabrāhmaṇehi kataṃ na devatāhi kataṃ, tayāvetaṃ pāpakammaṃ [pāpaṃ kammaṃ (sī. pī.)] kataṃ, tvaññevetassa vipākaṃ paṭisaṃvedissasī’”ti.

263. “Tamenaṃ, bhikkhave, yamo rājā paṭhamaṃ devadūtaṃ samanuyuñjitvā samanugāhitvā samanubhāsitvā dutiyaṃ devadūtaṃ samanuyuñjati samanugāhati samanubhāsati – ‘ambho purisa, na tvaṃ addasa manussesu dutiyaṃ devadūtaṃ pātubhūtan’ti? So evamāha – ‘nāddasaṃ, bhante’”ti.

“Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho purisa, na tvaṃ addasa manussesu itthiṃ vā purisaṃ vā ( ) [(āsītikaṃ vā nāvutikaṃ vā vassasatikaṃ vā jātiyā) (ka. sī. syā. kaṃ. pī.) tikaṅguttarepi] jiṇṇaṃ gopānasivaṅkaṃ bhoggaṃ daṇḍaparāyanaṃ pavedhamānaṃ gacchantaṃ āturaṃ gatayobbanaṃ khaṇḍadantaṃ palitakesaṃ vilūnaṃ khalitasiraṃ [khalitaṃsiro (sī.), khalitaṃsiraṃ (syā. kaṃ. pī.)] valinaṃ tilakāhatagattan’ti? So evamāha – ‘addasaṃ, bhante’”ti.

“Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi – ahampi khomhi jarādhammo, jaraṃ anatīto. Handāhaṃ kalyāṇaṃ karomi kāyena vācāya manasā’ti? So evamāha – ‘nāsakkhissaṃ, bhante, pamādassaṃ, bhante’”ti.

“Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho purisa, pamādavatāya na kalyāṇamakāsi kāyena vācāya manasā. Taggha tvaṃ, ambho purisa, tathā karissanti yathā taṃ pamattaṃ. Taṃ kho pana te etaṃ pāpakammaṃ neva mātarā kataṃ na pitarā kataṃ na bhātarā kataṃ na bhaginiyā kataṃ na mittāmaccehi kataṃ na ñātisālohitehi kataṃ na samaṇabrāhmaṇehi kataṃ na devatāhi kataṃ, tayāvetaṃ pāpakammaṃ kataṃ, tvaññevetassa vipākaṃ paṭisaṃvedissasī’”ti.

264. “Tamenaṃ, bhikkhave, yamo rājā dutiyaṃ devadūtaṃ samanuyuñjitvā samanugāhitvā samanubhāsitvā tatiyaṃ devadūtaṃ samanuyuñjati samanugāhati samanubhāsati – ‘ambho purisa, na tvaṃ addasa manussesu tatiyaṃ devadūtaṃ pātubhūtan’ti? So evamāha – ‘nāddasaṃ, bhante’”ti.

“Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho purisa, na tvaṃ addasa manussesu itthiṃ vā purisaṃ vā ābādhikaṃ dukkhitaṃ bāḷhagilānaṃ sake muttakarīse palipannaṃ semānaṃ aññehi vuṭṭhāpiyamānaṃ aññehi saṃvesiyamānan’ti? So evamāha – ‘addasaṃ, bhante’”ti.

“Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi – ahampi khomhi byādhidhammo, byādhiṃ anatīto. Handāhaṃ kalyāṇaṃ karomi kāyena vācāya manasā’ti? So evamāha – ‘nāsakkhissaṃ, bhante, pamādassaṃ, bhante’”ti.

“Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho purisa, pamādavatāya na kalyāṇamakāsi kāyena vācāya manasā. Taggha tvaṃ, ambho purisa, tathā karissanti yathā taṃ pamattaṃ. Taṃ kho pana te etaṃ pāpakammaṃ neva mātarā kataṃ na pitarā kataṃ na bhātarā kataṃ na bhaginiyā kataṃ na mittāmaccehi kataṃ na ñātisālohitehi kataṃ na samaṇabrāhmaṇehi kataṃ na devatāhi kataṃ, tayāvetaṃ pāpakammaṃ kataṃ, tvaññevetassa vipākaṃ paṭisaṃvedissasī’”ti.

265. “Tamenaṃ, bhikkhave, yamo rājā tatiyaṃ devadūtaṃ samanuyuñjitvā samanugāhitvā samanubhāsitvā catutthaṃ devadūtaṃ samanuyuñjati samanugāhati samanubhāsati – ‘ambho purisa, na tvaṃ addasa manussesu catutthaṃ devadūtaṃ pātubhūtan’ti? So evamāha – ‘nāddasaṃ, bhante’”ti.

“Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho purisa, na tvaṃ addasa manussesu rājāno coraṃ āgucāriṃ gahetvā vividhā kammakāraṇā kārente – kasāhipi tāḷente vettehipi tāḷente addhadaṇḍakehipi tāḷente hatthampi chindante pādampi chindante hatthapādampi chindante kaṇṇampi chindante nāsampi chindante kaṇṇanāsampi chindante bilaṅgathālikampi karonte saṅkhamuṇḍikampi karonte rāhumukhampi karonte jotimālikampi karonte hatthapajjotikampi karonte erakavattikampi karonte cīrakavāsikampi karonte eṇeyyakampi karonte baḷisamaṃsikampi karonte kahāpaṇikampi karonte khārāpatacchikampi karonte palighaparivattikampi karonte palālapīṭhakampi karonte tattenapi telena osiñcante sunakhehipi khādāpente jīvantampi sūle uttāsente asināpi sīsaṃ chindante’ti? So evamāha – ‘addasaṃ, bhante’”ti.

“Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi – ye kira, bho, pāpakāni kammāni karonti te diṭṭheva dhamme evarūpā vividhā kammakāraṇā karīyanti, kimaṅgaṃ [kimaṅga (sī. pī.)] pana parattha! Handāhaṃ kalyāṇaṃ karomi kāyena vācāya manasā’ti? So evamāha – ‘nāsakkhissaṃ, bhante, pamādassaṃ, bhante’”ti.

“Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho purisa, pamādavatāya na kalyāṇamakāsi kāyena vācāya manasā. Taggha tvaṃ, ambho purisa, tathā karissanti yathā taṃ pamattaṃ. Taṃ kho pana te etaṃ pāpakammaṃ neva mātarā kataṃ na pitarā kataṃ na bhātarā kataṃ na bhaginiyā kataṃ na mittāmaccehi kataṃ na ñātisālohitehi kataṃ na samaṇabrāhmaṇehi kataṃ na devatāhi kataṃ, tayāvetaṃ pāpakammaṃ kataṃ, tvaññevetassa vipākaṃ paṭisaṃvedissasī’”ti.

266. “Tamenaṃ, bhikkhave, yamo rājā catutthaṃ devadūtaṃ samanuyuñjitvā samanugāhitvā samanubhāsitvā pañcamaṃ devadūtaṃ samanuyuñjati samanugāhati samanubhāsati – ‘ambho purisa, na tvaṃ addasa manussesu pañcamaṃ devadūtaṃ pātubhūtan’ti? So evamāha – ‘nāddasaṃ, bhante’”ti.

“Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho purisa, na tvaṃ addasa manussesu itthiṃ vā purisaṃ vā ekāhamataṃ vā dvīhamataṃ vā tīhamataṃ vā uddhumātakaṃ vinīlakaṃ vipubbakajātan’ti? So evamāha – ‘addasaṃ, bhante’”ti.

“Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi – ahampi khomhi maraṇadhammo, maraṇaṃ anatīto. Handāhaṃ kalyāṇaṃ karomi kāyena vācāya manasā’ti? So evamāha – ‘nāsakkhissaṃ, bhante, pamādassaṃ, bhante’”ti.

“Tamenaṃ, bhikkhave, yamo rājā evamāha – ‘ambho purisa, pamādavatāya na kalyāṇamakāsi kāyena vācāya manasā. Taggha tvaṃ, ambho purisa, tathā karissanti yathā taṃ pamattaṃ. Taṃ kho pana te etaṃ pāpakammaṃ neva mātarā kataṃ na pitarā kataṃ na bhātarā kataṃ na bhaginiyā kataṃ na mittāmaccehi kataṃ na ñātisālohitehi kataṃ na samaṇabrāhmaṇehi kataṃ na devatāhi kataṃ, tayāvetaṃ pāpakammaṃ kataṃ, tvaññevetassa vipākaṃ paṭisaṃvedissasī’”ti.

267. “Tamenaṃ, bhikkhave, yamo rājā pañcamaṃ devadūtaṃ samanuyuñjitvā samanugāhitvā samanubhāsitvā tuṇhī hoti. Tamenaṃ, bhikkhave, nirayapālā pañcavidhabandhanaṃ nāma kammakāraṇaṃ karonti – tattaṃ ayokhilaṃ hatthe gamenti, tattaṃ ayokhilaṃ dutiye hatthe gamenti, tattaṃ ayokhilaṃ pāde gamenti, tattaṃ ayokhilaṃ dutiye pāde gamenti, tattaṃ ayokhilaṃ majjheurasmiṃ gamenti. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṃ karoti yāva na taṃ pāpakammaṃ byantīhoti. Tamenaṃ, bhikkhave, nirayapālā saṃvesetvā kuṭhārīhi tacchanti…pe… tamenaṃ, bhikkhave, nirayapālā uddhaṃpādaṃ adhosiraṃ gahetvā vāsīhi tacchanti…pe… tamenaṃ, bhikkhave, nirayapālā rathe yojetvā ādittāya pathaviyā sampajjalitāya sajotibhūtāya sārentipi, paccāsārentipi…pe… tamenaṃ, bhikkhave, nirayapālā mahantaṃ aṅgārapabbataṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āropentipi oropentipi…pe… tamenaṃ, bhikkhave, nirayapālā uddhaṃpādaṃ adhosiraṃ gahetvā tattāya lohakumbhiyā pakkhipanti ādittāya sampajjalitāya sajotibhūtāya. So tattha pheṇuddehakaṃ paccati. So tattha pheṇuddehakaṃ paccamāno sakimpi uddhaṃ gacchati, sakimpi adho gacchati, sakimpi tiriyaṃ gacchati. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti. Tamenaṃ, bhikkhave, nirayapālā mahāniraye pakkhipanti. So kho pana, bhikkhave, mahānirayo –

“Catukkaṇṇo catudvāro, vibhatto bhāgaso mito;

Ayopākārapariyanto, ayasā paṭikujjito.

“Tassa ayomayā bhūmi, jalitā tejasāyutā;

Samantā yojanasataṃ, pharitvā tiṭṭhati sabbadā”.

268. “Tassa kho pana, bhikkhave, mahānirayassa puratthimāya bhittiyā acci uṭṭhahitvā pacchimāya bhittiyā paṭihaññati, pacchimāya bhittiyā acci uṭṭhahitvā puratthimāya bhittiyā paṭihaññati, uttarāya bhittiyā acci uṭṭhahitvā dakkhiṇāya bhittiyā paṭihaññati, dakkhiṇāya bhittiyā acci uṭṭhahitvā uttarāya bhittiyā paṭihaññati, heṭṭhā acci uṭṭhahitvā upari paṭihaññati, uparito acci uṭṭhahitvā heṭṭhā paṭihaññati. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti.

“Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena tassa mahānirayassa puratthimaṃ dvāraṃ apāpurīyati [avāpurīyati (sī.)]. So tattha sīghena javena dhāvati. Tassa sīghena javena dhāvato chavimpi ḍayhati, cammampi ḍayhati, maṃsampi ḍayhati, nhārumpi ḍayhati, aṭṭhīnipi sampadhūpāyanti, ubbhataṃ tādisameva hoti. Yato ca kho so, bhikkhave, bahusampatto hoti, atha taṃ dvāraṃ pidhīyati [pithīyati (sī. syā. kaṃ. pī.)]. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti.

“Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena tassa mahānirayassa pacchimaṃ dvāraṃ apāpurīyati…pe… uttaraṃ dvāraṃ apāpurīyati…pe… dakkhiṇaṃ dvāraṃ apāpurīyati. So tattha sīghena javena dhāvati. Tassa sīghena javena dhāvato chavimpi ḍayhati, cammampi ḍayhati, maṃsampi ḍayhati, nhārumpi ḍayhati, aṭṭhīnipi sampadhūpāyanti, ubbhataṃ tādisameva hoti. Yato ca kho so, bhikkhave, bahusampatto hoti, atha taṃ dvāraṃ pidhīyati. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti.

“Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena tassa mahānirayassa puratthimaṃ dvāraṃ apāpurīyati. So tattha sīghena javena dhāvati. Tassa sīghena javena dhāvato chavimpi ḍayhati, cammampi ḍayhati, maṃsampi ḍayhati, nhārumpi ḍayhati, aṭṭhīnipi sampadhūpāyanti, ubbhataṃ tādisameva hoti. So tena dvārena nikkhamati.

269. “Tassa kho pana, bhikkhave, mahānirayassa samanantarā sahitameva mahanto gūthanirayo. So tattha patati. Tasmiṃ kho pana, bhikkhave, gūthaniraye sūcimukhā pāṇā chaviṃ chindanti, chaviṃ chetvā cammaṃ chindanti, cammaṃ chetvā maṃsaṃ chindanti, maṃsaṃ chetvā nhāruṃ chindanti, nhāruṃ chetvā aṭṭhiṃ chindanti, aṭṭhiṃ chetvā aṭṭhimiñjaṃ khādanti. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti.

“Tassa kho pana, bhikkhave, gūthanirayassa samanantarā sahitameva mahanto kukkulanirayo. So tattha patati. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti.

“Tassa kho pana, bhikkhave, kukkulanirayassa samanantarā sahitameva mahantaṃ simbalivanaṃ uddhaṃ [uccaṃ (syā. kaṃ.), ubbhato (ka.)] yojanamuggataṃ soḷasaṅgulakaṇṭakaṃ [soḷasaṅgulakaṇḍakaṃ (sī.)] ādittaṃ sampajjalitaṃ sajotibhūtaṃ. Tattha āropentipi oropentipi. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti.

“Tassa kho pana, bhikkhave, simbalivanassa samanantarā sahitameva mahantaṃ asipattavanaṃ. So tattha pavisati. Tassa vāteritāni pattāni patitāni hatthampi chindanti, pādampi chindanti, hatthapādampi chindanti, kaṇṇampi chindanti, nāsampi chindanti, kaṇṇanāsampi chindanti. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti.

“Tassa kho pana, bhikkhave, asipattavanassa samanantarā sahitameva mahatī khārodakā nadī [khārodikā nadī (sī.)]. So tattha patati. So tattha anusotampi vuyhati, paṭisotampi vuyhati, anusotapaṭisotampi vuyhati. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti.

270. “Tamenaṃ, bhikkhave, nirayapālā balisena uddharitvā thale patiṭṭhāpetvā evamāhaṃsu – ‘ambho purisa, kiṃ icchasī’ti? So evamāha – ‘jighacchitosmi, bhante’ti. Tamenaṃ, bhikkhave, nirayapālā tattena ayosaṅkunā mukhaṃ vivaritvā ādittena sampajjalitena sajotibhūtena tattaṃ lohaguḷaṃ mukhe pakkhipanti ādittaṃ sampajjalitaṃ sajotibhūtaṃ. So tassa [taṃ tassa (ka.), tassa (sī. pī.)] oṭṭhampi dahati [ḍayhati (sī. syā. kaṃ. pī.)], mukhampi dahati, kaṇṭhampi dahati, urampi [udarampi (sī. syā. kaṃ.)] dahati, antampi antaguṇampi ādāya adhobhāgā nikkhamati. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti.

“Tamenaṃ, bhikkhave, nirayapālā evamāhaṃsu – ‘ambho purisa, kiṃ icchasī’ti? So evamāha – ‘pipāsitosmi, bhante’ti. Tamenaṃ, bhikkhave, nirayapālā tattena ayosaṅkunā mukhaṃ vivaritvā ādittena sampajjalitena sajotibhūtena tattaṃ tambalohaṃ mukhe āsiñcanti ādittaṃ sampajjalitaṃ sajotibhūtaṃ. Taṃ tassa [ettha pana pāṭhabhedo natthi] oṭṭhampi dahati, mukhampi dahati, kaṇṭhampi dahati, urampi dahati, antampi antaguṇampi ādāya adhobhāgā nikkhamati. So tattha dukkhā tibbā kharā kaṭukā vedanā vedeti, na ca tāva kālaṅkaroti, yāva na taṃ pāpakammaṃ byantīhoti. Tamenaṃ, bhikkhave, nirayapālā puna mahāniraye pakkhipanti.

“Bhūtapubbaṃ, bhikkhave, yamassa rañño etadahosi – ‘ye kira, bho, loke pāpakāni akusalāni kammāni karonti te evarūpā vividhā kammakāraṇā karīyanti. Aho vatāhaṃ manussattaṃ labheyyaṃ. Tathāgato ca loke uppajjeyya arahaṃ sammāsambuddho. Tañcāhaṃ bhagavantaṃ payirupāseyyaṃ. So ca me bhagavā dhammaṃ deseyya. Tassa cāhaṃ bhagavato dhammaṃ ājāneyyan’ti. Taṃ kho panāhaṃ, bhikkhave, nāññassa samaṇassa vā brāhmaṇassa vā sutvā vadāmi, api ca yadeva sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadevāhaṃ vadāmī”ti.

271. Idamavoca bhagavā. Idaṃ vatvāna [idaṃ vatvā (sī. pī.) evamīdisesu ṭhānesu] sugato athāparaṃ etadavoca satthā –

“Coditā devadūtehi, ye pamajjanti māṇavā;

Te dīgharattaṃ socanti, hīnakāyūpagā narā.

“Ye ca kho devadūtehi, santo sappurisā idha;

Coditā nappamajjanti, ariyadhamme kudācanaṃ.

“Upādāne bhayaṃ disvā, jātimaraṇasambhave;

Anupādā vimuccanti, jātimaraṇasaṅkhaye.

“Te khemappattā sukhino, diṭṭhadhammābhinibbutā;

Sabbaverabhayātītā, sabbadukkhaṃ [sabbadukkhā (ka.)] upaccagun”ti.

Devadūtasuttaṃ niṭṭhitaṃ dasamaṃ.

Suññatavaggo niṭṭhito tatiyo.

Tassuddānaṃ –

Dvidhāva suññatā hoti, abbhutadhammabākulaṃ;

Aciravatabhūmijanāmo, anuruddhupakkilesaṃ;

Bālapaṇḍito devadūtañca te dasāti.

☸---------------------------------------------------------------------

第一三〇 天使经 Devadūtasuttaṃ

我这样听闻。

一时，世尊住在舍卫城祇陀林给孤独园。那时，世尊对众比丘说：“诸位比丘！”

那些比丘回答世尊说：“世尊！”世尊便这样说：“诸位比丘！譬如，有两间房子，都有门，一个视力好的人站在中间，能看见人们进屋、出屋、来来往往、四处走动。诸位比丘！正是这样，我也以清净、超越凡人的天眼，看见众生的死亡、投生，看见他们或卑劣或高贵、或美或丑、投生善处或恶处，了知众生都随着自己所造的业而投生。“诸位贤者！这些众生，确实具足了身善行，具足了语善行……乃至……意善行，不诽谤各位圣者，持有正见，并实践正见之业。他们身体败坏、命终之后，投生到善趣、天界。又或者，诸位贤者！这些众生，具足了身善行，具足了语善行……乃至……意善行，不诽谤各位圣者，持有正见，并实践正见之业。他们身体败坏、命终之后，投生在人中。诸位贤者！这些众生，确实具足了身恶行，具足了语恶行……乃至……意恶行，诽谤各位圣者，持有邪见，并实践邪见之业。他们身体败坏、命终之后，投生到饿鬼界。诸位贤者！又，这些众生，具足了身恶行，具足了语恶行……乃至……意恶行，诽谤各位圣者，持有邪见，并实践邪见之业。他们身体败坏、命终之后，投生到畜生道。诸位贤者！又，这些众生，具足了身恶行……他们身体败坏、命终之后，投生到不幸处、恶趣、险难处、地狱。”

［世尊说：］“诸位比丘！他（指作恶者）被地狱狱卒们抓住手臂带去见阎魔王［狱卒说：］‘大王！这个人对母亲不孝，对父亲不孝，不尊敬沙门、婆罗门，在家里，对长辈没有恭敬心。大王应该对他施加刑罚。’”

诸位比丘！阎魔王对这个人质问第一个天使的情况，进行审问、斥责：“喂，男子！你在人间，难道没有看见第一个天使出现吗？”他这样回答：“尊者！没看见！”诸位比丘！阎魔王对他这样说：“喂，男子！你在人间，难道没有看见过幼小的婴儿，只能仰面躺着，在自己的屎尿里打滚吗？”他这样回答：“尊者！看见过。”诸位比丘！阎魔王对他这样说：“喂，男子！你既然已经是有认知、有记忆的成年人了，难道没有这样想过吗？——‘我也确实是有生之法，无法超越出生。那么，我应当通过身、语、意来做善事。’——”他这样回答：“尊者！我没能做到，我放逸了。”诸位比丘！阎魔王对他这样说：“喂，男子！因为你放逸，所以你没有通过身、语、意行善。男子！你既然放逸，就应该按照你的放逸来惩罚你。然而，你所造的这些恶业，不是母亲所作、不是父亲所作、不是兄弟所作、不是姐妹所作、不是朋友同僚所作、不是亲戚族人所作、不是沙门、婆罗门所作、不是诸天所作。这个恶业是你自己造作的。你应该自己承受它的果报。”

诸位比丘！阎魔王对他质问完第一个天使的情况，审问、斥责之后，又质问第二个天使的情况，进行审问、斥责：“喂，男子！你在人间难道没有看见第二个天使出现吗？”他这样回答：“尊者！没看见！”诸位比丘！阎魔王对他这样说：“喂，男子！你在人间难道没有见过女人或男人活到八十岁、或九十岁、或一百岁，年老体衰，腰弯得像屋梁，拄着拐杖，身体颤抖地行走，病弱不堪，青春不再，牙齿脱落，头发斑白，甚至掉光秃顶，皮肤布满皱纹，身体出现黑斑，四肢衰弱吗？”他这样回答：“尊者！看见过。”诸位比丘！阎魔王对他这样说：“喂，男子！你既然已经是有认知、有记忆的成年人了，难道没有这样想过吗？——‘我也确实是有老之法，无法超越衰老。那么，我应当通过身、语、意来做善事。’——”他这样回答：“尊者！我没能做到，我放逸了。”诸位比丘！阎魔王对他这样说：“喂，男子！因为你放逸，所以你没有通过身、语、意行善。男子！你既然放逸，就应该按照你的放逸来惩罚你。然而，你所造的这些恶业不是母亲所作、不是父亲所作、不是兄弟所作、不是姐妹所作、不是朋友同僚所作，不是亲戚族人所作、不是沙门、婆罗门所作、不是诸天所作。这个恶业是你自己造作的。你应该自己承受它的果报。”

诸位比丘！阎魔王对他质问完第二个天使的情况，审问、斥责之后，又质问第三个天使的情况，进行审问、斥责：“喂，男子！你在人间难道没有看见第三个天使出现吗？”他这样回答：“尊者！没看见。”诸位比丘！阎魔王对他这样说：“喂，男子！你在人间，难道没有见过女人或男人身患疾病、痛苦不堪、病入膏肓，躺在自己的屎尿里，需要别人扶起来，需要别人帮助躺下吗？”他这样回答：“尊者！看见过。”诸位比丘！阎魔王对他这样说：“喂，男子！你既然已经是有认知、有记忆的成年人了，难道没有这样想过吗？——‘我也确实是有病之法、无法超越疾病。那么，我应当通过身、语、意来做善事。’——”他这样回答：“尊者！我没能做到，我放逸了。”诸位比丘！阎魔王对他这样说：“喂，男子！因为你放逸，所以你没有通过身、语、意行善。男子！你既然放逸，就应该按照你的放逸来惩罚你。然而你所造的这些恶业，不是母亲所作、不是父亲所作、不是兄弟所作、不是姐妹所作、不是朋友同僚所作、不是亲戚族人所作、不是沙门、婆罗门所作、也不是诸天所作。这个恶业，是你自己造作的。你应该自己承受它的果报。”

诸位比丘！阎魔王对他质问完第三个天使的情况，审问、斥责之后，又质问第四个天使的情况，进行审问、斥责：“喂，男子！你在人间难道没有看见第四个天使出现吗？”他这样回答：“尊者！没看见。”诸位比丘！阎魔王对他这样说：“喂，男子！你在人间难道没有见过国王们抓捕盗贼、罪犯，施以各种刑罚，［即：］用鞭子抽打、用藤条抽打、用棍棒击打……用刀砍头吗？”他这样回答：“尊者！看见过。”阎魔王这样说：“喂，男子！你既然已经是有认知、有记忆的成年人了，难道你没有这样想过吗？——‘尊者！世间造作各种恶业的人，他们在现世尚且要遭受如此种种刑罚，更何况来世呢？那么，我应当通过身、语、意来做善事。’——”他这样回答：“尊者！我没能做到，尊者！我放逸了。”诸位比丘！阎魔王对他这样说：“喂，男子！因为你放逸，所以没有通过身、语、意行善。男子！你既然放逸，就应该按照你的放逸来惩罚你。而你所造的这些恶业不是母亲所作，不是父亲所作……不是诸天所作。这个恶业是你自己造作的，你应该自己承受它的果报。”

诸位比丘！阎魔王对他质问完第四个天使的情况，审问、斥责之后，又质问第五个天使的情况，进行审问、斥责：“喂，男子！你在人间难道没有看见第五个天使出现吗？”他这样回答：“尊者！没看见。”诸位比丘！阎魔王对他这样说：“喂，男子！你在人间难道没有见过女人或男人的尸体，死了［经过］一天或两天或三天，身体开始肿胀、发青、腐烂流脓吗？”他这样回答：“尊者！看见过。”诸位比丘！阎魔王对他这样说：“喂，男子！你既然已经是有认知、有记忆的成年人了，难道没有这样想过吗？——‘我也确实是有死之法，无法超越死亡。’那么，我应当通过身、语、意行善——。”他这样回答：“尊者！没能做到，尊者！我放逸了。”诸位比丘！阎魔王对他这样说：“喂，男子！因为你放逸，所以你没有通过身、语、意行善。男子！正如你的放逸，就应该这样惩罚你。而你所造的这些恶业不是母亲所作、不是父亲所作……不是诸天所作。这个恶业，是你自己造作的，你应该自己承受它的果报。”

诸位比丘！阎魔王对他质问完第五个天使的情况，审问、斥责之后便沉默不语。

诸位比丘！地狱狱卒们对他，施行名为“五花大绑”的刑罚。［即：］用烧红的铁桩刺穿一只手，用烧红的铁桩刺穿另一只手，用烧红的铁桩刺穿一只脚，用烧红的铁桩刺穿另一只脚，用烧红的铁桩刺穿胸口中央。那时，他遭受剧烈、凶猛、残酷的痛苦感受。而且，只要他的恶业没有消尽，他就不会死亡。诸位比丘！狱卒们把他拖走，用斧头砍他。那时，他遭受剧烈、凶猛、残酷的痛苦感受……乃至……诸位比丘！地狱狱卒们把他双脚朝上、头朝下吊起来，用利斧劈砍他。那时，他遭受剧烈、凶猛、残酷的痛苦感受……乃至……诸位比丘！地狱狱卒们把他套在车上，在炽热燃烧、烈焰熊熊的地上来回拖行。那时，他遭受剧烈、凶猛、残酷的痛苦感受……乃至……诸位比丘！地狱狱卒们把他，在炽热燃烧、烈焰熊熊的炭火大山上推下去又拉上来。他，那时，……乃至……诸位比丘！地狱狱卒们抓住他的双脚倒提起来，投入炽热燃烧、烈焰熊熊的铜锅中。他在那里像煮沸的泡沫一样翻腾。他在那里像煮沸的泡沫一样翻腾时，时而向上，时而向下，时而向旁边。他，在那里遭受剧烈、凶猛、残酷的痛苦感受。而且，只要恶业没有消尽，他就不会死亡。

诸位比丘！地狱狱卒们把他投入大地狱中。诸位比丘！而且那个大地狱：

有四个角落四座门， 各部分隔均匀丈量；

铁墙围绕四周界限， 上有铁制顶盖覆盖。

那里的地面由铁制成， 炽热燃烧充满威力；

向四周扩展百由旬远， 永远持续燃烧不息。

诸位比丘！那个大地狱，从东墙生起的火焰冲击到西墙。从西墙生起的火焰冲击到东墙。从北墙生起的火焰冲击到南墙。从南墙生起的火焰冲击到北墙。从下方生起的火焰冲击到上方，从上方生起的火焰冲击到下方。他在那里遭受剧烈、凶猛、残酷的痛苦感受。而且，只要他的恶业没有消尽，他就不会死亡。

诸位比丘！经过了漫长的时间之后，有时那个大地狱的东门会打开。他就在那里用最快的速度奔跑。当他用最快的速度奔跑时，他的表皮被烧焦、皮肤也被烧焦、肌肉也被烧焦、筋腱也被烧焦、骨头也焦黑冒烟，身体就像被烧焦了一样。诸位比丘！而当他快要到达［门口］时！那时，那扇门又关闭了。他在那里遭受剧烈、凶猛、残酷的痛苦感受，而且，只要他的恶业没有消尽，他就不会死亡。

诸位比丘！经过了漫长的时间之后，有时那个大地狱的西门会打开！乃至……有时北门打开……乃至……有时南门打开。他用最快的速度奔跑，当他用最快的速度奔跑时，他被烧……门关闭了。他在那里遭受剧烈、凶猛、残酷的痛苦感受。而且，只要他的恶业没有消尽，他就不会死亡。

诸位比丘！经过了漫长的时间之后，有时那个大地狱的东门打开。他就在那里用最快的速度奔跑……遭受如此的烧灼之苦。

他从那扇门逃了出来。

诸位比丘！然而，紧挨着那个大地狱的，就是一个巨大的粪尿地狱。他掉落到那里。诸位比丘！而在那个粪尿地狱里，有利如针嘴的生物刺破他的表皮。刺破表皮后又刺破皮肤。刺破皮肤后又刺破肌肉。刺破肌肉后又刺破筋腱。刺破筋腱后又刺破骨头。刺破骨头后就啃食骨髓。那时，他遭受剧烈、凶猛、残酷的痛苦感受。然而，只要他的恶业没有消尽，他就不会死亡。

诸位比丘！而紧挨着那个粪尿地狱的，就是一个巨大的热灰地狱，他掉落到那里，他在那里，遭受剧烈、凶猛、残酷的痛苦感受。然而，只要他的恶业没有消尽，他就不会死亡。

诸位比丘！而紧挨着那个热灰地狱的，就是一片巨大的刺树林（木棉林），高达一由旬，树上的刺有十六指长，炽热燃烧、烈焰熊熊。［地狱狱卒们］把他扔到树上，让他上下攀爬。他在那里，遭受剧烈、凶猛、残酷的痛苦感受。然而，只要他的恶业没有消尽，他就不会死亡。

诸位比丘！而紧挨着那个刺树林的，就是一片巨大的剑叶林，他进入到那里，风吹动那些像刀剑一样的树叶落下，砍断他的手、砍断他的脚、砍断他的手脚、割掉他的耳朵、割掉他的鼻子、割掉他的耳朵和鼻子。他在那里遭受剧烈、凶猛、残酷的痛苦感受。然而，只要他的恶业没有消尽，他就不会死亡。

诸位比丘！而紧挨着那个剑叶林的，就是一条巨大的沸腾灰水河，他掉落到那里，他在那里顺流漂下，又被逆流卷回，顺流逆流地翻滚。他在那里遭受剧烈、凶猛、残酷的痛苦感受。然而，只要他的恶业没有消尽，他就不会死亡。

诸位比丘！地狱狱卒们用钩子把他钩上来，让他站在岸上，这样问道：“喂，男子！你想要什么？”他这样回答：“尊者！我饿了！”地狱狱卒们就用烧红的铁钳撬开他的嘴，把炽热燃烧、烈焰熊熊的铁丸塞进他嘴里。这个铁丸烧烂他的嘴唇、口腔、喉咙、胸膛、然后带着大肠、小肠，从身体下部排出来。那时，他遭受剧烈、凶猛、残酷的痛苦感受。然而，只要他的恶业没有消尽，他就不会死亡。

诸位比丘！地狱狱卒们对他这样说：“喂，男子！你想要什么？”他这样回答：“尊者！我渴了！”诸位比丘！地狱狱卒们用烧红的铁钳撬开他的嘴，将炽热燃烧、烈焰熊熊的熔化铜汁灌进他嘴里。铜汁烧烂他的嘴唇、口腔、喉咙、胸膛，带着大肠、小肠，从身体下部排出来。那时，他遭受剧烈、凶猛、残酷的痛苦感受。然而，只要他的恶业没有消尽，他就不会死亡。

诸位比丘！地狱狱卒们又把他投入大地狱中。

诸位比丘！过去阎魔王曾经这样想：“世间造作各种恶不善业的人，他们确实会遭受如此种种的刑罚。啊，多么希望我能获得人身！并且有如来、应供、正等觉者出现于世间，而我能够侍奉那位世尊，那位世尊能为我说法，而我能因此了知那位世尊的正法。”

诸位比丘！我说的这些，并不是听其他沙门或婆罗门说的。而是我自己知道、自己看见、自己了解的，我才这样说。”

世尊说完这番话后，导师、善逝接着又说了这些偈颂：

被天使们所警示， 放逸的年轻人啊，

他们将长久悲伤， 投生到卑劣身中。

而那些被天使们， 在此世间所警示的，

贤良的善人们啊， 从不放逸于圣法。

见到执取的怖畏， 那是生死的根源，

无有执取即解脱， 灭尽了生与死。

他们达到安稳乐， 现世证入胜涅槃，

超越一切怨与怖， 度过一切苦而去－－

天使经 第十 终。

空品 第三 终。

此品摄颂：

两种空性说， 稀有法薄拘罗；

阿那律陀染， 愚人与智者，

天使等十经。

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2566.6.9 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《3》Uparipaṇṇāsapāḷi 后分五十二经篇 (MN 101-152, 1-463)/4. Vibhaṅgavagga 解说品 (MN 131-142, 272-382)”

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【经名】 4.1 Bhaddekarattasutta 一夜贤者经 (MN 131, 272-275)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Vibhaṅgavaggo

解说品 (MN 131-142, 272-382)

1. Bhaddekarattasuttaṃ

一夜贤者经 A Single Auspicious Attachment

【 English Translated from the Pali by Sister Upalavanna 】

一夜贤者经【目录】(Contents)

第131 经 ✩ 一夜贤者经 Bhaddekarattasuttaṃ (MN 131, 272-275) [1~4]

第一章 ✩ 世尊开示一夜贤者经偈 [1~4]

第一节 ❦ 一夜贤者经偈之总说 [1]

第二节 ❦ 一夜贤者经偈之解说（从五蕴观） [2~4]

1. 追忆、喜悦于──过去五蕴诸法 [2]

2. 勿追忆、勿喜悦于──过去五蕴诸法 [2]

3. 盼愿、喜悦于──未来五蕴诸法 [3]

4. 勿盼愿、勿喜悦于──未来五蕴诸法 [3]

5. 动摇、不善观察于──现在五蕴诸法 [4]

6. 不动摇、善观察于──现在五蕴诸法 [4]

第三节 ❦ 一夜贤者经偈之总结 [4]

第二章 ✩ 结语 (Epilog) [4]

༺ ⎈ ༻

一夜贤者等四经 Bhaddekarattadisuttacatukka / A Single Auspicious Attachment etc. (MN 131-134)

☼ 第四品 ☞ 解说品 Vibhaṅgavaggo (MN 131-142, 272-382)

☆ 一夜贤者 ➾ 四念住之实践。

第131 经 ✩ 一夜贤者经 Bhaddekarattasuttaṃ (MN 131, 272-275) [1~4]

A Single Auspicious Attachment

第一章 ✩ 世尊开示一夜贤者经偈 [1~4]

﹝第一卷 ➲﹞ 272. Evaṃ me sutaṃ –

我这样听闻──

I heard thus.

ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.

一时，世尊住在舍卫城祇陀林给孤独园。

At one time the Blessed One was living in the monastery offered by Anathapindika, in Jeta's grove in Savatthi.

Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

那时，世尊对比丘们说：“比丘们！”比丘们应诺：“世尊！”世尊这样说道：

The Blessed One addressed the bhikkhus from there.

“bhaddekarattassa vo, bhikkhave, uddesañca vibhaṅgañca desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“比丘们！关于‘一夜贤者’，我将为你们解说纲要和详细内容。你们要仔细听，好好思惟。我这就说。”比丘们回答世尊：“是的，世尊！”世尊这样说道：

Bhikkhus, I will teach you the short and detailed expsition of the single auspicious attachment, listen attending carefully.

第一节 ❦ 一夜贤者经偈之总说 [1]

“Atītaṃ nānvāgameyya, nappaṭikaṅkhe anāgataṃ;

“不应追忆过去，不应期盼未来；

Do not recollect the past, nor desire the future,

Yadatītaṃ pahīnaṃ taṃ, appattañca anāgataṃ.

那过去的已经舍弃，未来的还未到来。

The past is over, the future has not come.

Paccuppannañca yo [yaṃ (nettipāḷi)] dhammaṃ, tattha tattha vipassati;

对于现在的法，处处都要以智慧观察；

These things of the present, see them with insight as they arise,

Asaṃhīraṃ [asaṃhiraṃ (syā. kaṃ. ka.)] asaṃkuppaṃ, taṃ vidvā manubrūhaye.

了知它（五蕴之法）无有动摇、不被扰乱，并加以修习！

Not faltering and not moved, think about them.

Ajjeva kiccamātappaṃ [kiccaṃ ātappaṃ (sī. ka.)], ko jaññā maraṇaṃ suve;

今天就应该努力精进，谁能知道明天是否死亡？

Today itself the dispelling should be done,

Tomorrow death might come,

Na hi no saṅgaraṃ tena, mahāsenena maccunā.

我们实在无法与死神大军约定（不死）！

We will not have any associations with Death and his great army,

Evaṃ vihāriṃ ātāpiṃ, ahorattamatanditaṃ;

如此精勤地安住，日夜都不懈怠；

You should abide dispelling thus, day and night zealously,

Taṃ ve bhaddekarattoti, santo ācikkhate muni” [munīti (sī. syā. kaṃ. pī.)].

这样的人，寂静的圣者称之为‘一夜贤者’。”

This is the single auspicious attachment, the appeased sage tells.

卍　　　　卍　　　　卍

第二节 ❦ 一夜贤者经偈之解说（从五蕴观） [2~4]

1. 追忆、喜悦于──过去五蕴诸法 [2]

﹝第二卷 ➲﹞ 273. “Kathañca, bhikkhave, atītaṃ anvāgameti?

“那么，比丘们！怎么样是‘追忆过去’呢？

Bhikkhus, how do you recollect the past?

‘Evaṃrūpo ahosiṃ atītamaddhānan’ti tattha nandiṃ samanvāneti,

‘我在过去的时候，有这样的色（物质形态）。’对此心生喜悦。

You think interestedly, I was of such matter in the past.

‘evaṃvedano ahosiṃ atītamaddhānan’ti tattha nandiṃ samanvāneti,

‘我在过去的时候，有这样的受（感受）。’对此心生喜悦。

I was of such feelings in the past.

‘evaṃsañño ahosiṃ atītamaddhānan’ti tattha nandiṃ samanvāneti,

‘我在过去的时候，有这样的想（概念、认知）。’对此心生喜悦。

I was of such perceptions in the past.

‘evaṃsaṅkhāro ahosiṃ atītamaddhānan’ti tattha nandiṃ samanvāneti,

‘我在过去的时候，有这样的行（意志、造作）。’对此心生喜悦。

I was of such determinations in the past.

‘evaṃviññāṇo ahosiṃ atītamaddhānan’ti tattha nandiṃ samanvāneti –

‘我在过去的时候，有这样的识（了别、认识）。’对此心生喜悦。

I was of such consciousness in the past.

evaṃ kho, bhikkhave, atītaṃ anvāgameti.

比丘们！像这样，就是‘追忆过去’。

Bhikkhus, thus you recollect the past.

2. 勿追忆、勿喜悦于──过去五蕴诸法 [2]

Kathañca, bhikkhave, atītaṃ nānvāgameti?

比丘们！那么，怎么样是‘不追忆过去’呢？

Bhikkhus, how do you not recollect the past?

‘Evaṃrūpo ahosiṃ atītamaddhānan’ti tattha nandiṃ na samanvāneti,

‘我在过去的时候，有这样的色。’对此不生喜悦。

You do not think interestedly, I was of such matter in the past.

‘evaṃvedano ahosiṃ atītamaddhānan’ti tattha nandiṃ na samanvāneti,

‘我在过去的时候，有这样的受。’对此不生喜悦。

I was of such feelings in the past.

‘evaṃsañño ahosiṃ atītamaddhānan’ti tattha nandiṃ na samanvāneti,

‘我在过去的时候，有这样的想。’对此不生喜悦。

I was of such perceptions in the past.

‘evaṃsaṅkhāro ahosiṃ atītamaddhānan’ti tattha nandiṃ na samanvāneti,

‘我在过去的时候，有这样的行。’对此不生喜悦。

I was of such determinations in the past.

‘evaṃviññāṇo ahosiṃ atītamaddhānan’ti tattha nandiṃ na samanvāneti –

‘我在过去的时候，有这样的识。’对此不生喜悦。

I was of such consciousness in the past.

evaṃ kho, bhikkhave, atītaṃ nānvāgameti.

比丘们！像这样，就是‘不追忆过去’。

Bhikkhus, thus you do not recollect the past.

3. 盼愿、喜悦于──未来五蕴诸法 [3]

﹝第三卷 ➲﹞ 274. Kathañca, bhikkhave, anāgataṃ paṭikaṅkhati?

比丘们！那么，怎么样是‘期盼未来’呢？

‘Evaṃrūpo siyaṃ anāgatamaddhānan’ti tattha nandiṃ samanvāneti,

‘愿我在未来的时候，有这样的色。’对此心生喜悦。

evaṃvedano siyaṃ…pe…

‘愿我在未来的时候，有这样的受。’对此心生喜悦。

evaṃsañño siyaṃ…

‘愿我在未来的时候，有这样的想。’对此心生喜悦。

evaṃsaṅkhāro siyaṃ…

‘愿我在未来的时候，有这样的行。’对此心生喜悦。

evaṃviññāṇo siyaṃ anāgatamaddhānanti tattha nandiṃ samanvāneti –

‘愿我在未来的时候，有这样的识。’对此心生喜悦。

evaṃ kho, bhikkhave, anāgataṃ paṭikaṅkhati.

比丘们！像这样，就是‘期盼未来’。

4. 勿盼愿、勿喜悦于──未来五蕴诸法 [3]

Kathañca, bhikkhave, anāgataṃ nappaṭikaṅkhati?

比丘们！那么，怎么样是‘不期盼未来’呢？

Bhikkhus, how do you not desire the future?

‘Evaṃrūpo siyaṃ anāgatamaddhānan’ti tattha nandiṃ na samanvāneti,

‘愿我在未来的时候，有这样的色。’对此不生喜悦。

You do not desire interestedly, I should be of such matter in the future.

evaṃvedano siyaṃ …

‘愿我在未来的时候，有这样的受。’对此不生喜悦。

I should be of such feelings in the future.

evaṃsañño siyaṃ…

‘愿我在未来的时候，有这样的想。’对此不生喜悦。

I should be of such perceptions in the future.

evaṃsaṅkhāro siyaṃ…

‘愿我在未来的时候，有这样的行。’对此不生喜悦。

I should be of such determinations in the future.

‘evaṃviññāṇo siyaṃ anāgatamaddhānan’ti tattha nandiṃ na samanvāneti –

‘愿我在未来的时候，有这样的识。’对此不生喜悦。

I should be of such consciousness in the future.

evaṃ kho, bhikkhave, anāgataṃ nappaṭikaṅkhati.

比丘们！像这样，就是‘不期盼未来’。

Bhikkhus, thus you do not desire the future.

5. 动摇、不善观察于──现在五蕴诸法 [4]

﹝第四卷 ➲﹞ 275. Kathañca, bhikkhave, paccuppannesu dhammesu saṃhīrati?

比丘们！那么，怎么样是‘对现在的诸法心生动摇’呢？

Bhikkhus, how do you falter with things of the present?

Idha, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto

比丘们！在此，没有听闻过正法的凡夫，没有见过圣者们，不熟练圣者的法，没有在圣者的法中受过训练；

Bhikkhus, the not learned ordinary man, who has not seen noble ones,
sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto

没有见过善知识们，不熟练善知识的法，没有在善知识的法中受过训练。

and Great Beings, not clever in their Teaching, and not trained in their Teaching.

rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ, attani vā rūpaṃ, rūpasmiṃ vā attānaṃ;

他认为色（物质）是我，或认为我拥有色，或认为色在我之中，或认为我在色之中。

Reflects matter in self, or a material self, or in self matter, or in matter self.

vedanaṃ…pe…

他认为受（感受）是我，或认为我拥有受，或认为受在我之中，或认为我在受之中。

Reflects feelings in self, or a feeling self, or in self feelings, or in feelings self.

saññaṃ…

他认为想（概念）是我，或认为我拥有想，或认为想在我之中，或认为我在想之中。

Reflects perceptions in self, or a perceiving self, or in self perceptions, or in perceptions self.

saṅkhāre…

他认为行（意志）是我，或认为我拥有行，或认为行在我之中，或认为我在行之中。

Reflects determinations in self, or a determining self, or in self determinations or in determinations self.

viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ –

他认为识（了别）是我，或认为我拥有识，或认为识在我之中，或认为我在识之中。

Reflects consciousness in self, or a conscious self, or in self consciousness, or in consciusness self.

evaṃ kho, bhikkhave, paccuppannesu dhammesu saṃhīrati.

比丘们！像这样，就是‘对现在的诸法心生动摇’。

Bhikkhus, thus you falter with things of the present.

6. 不动摇、善观察于──现在五蕴诸法 [4]

Kathañca, bhikkhave, paccuppannesu dhammesu na saṃhīrati?

比丘们！那么，怎么样是‘对现在的诸法心不动摇’呢？

Bhikkhus, how do you not falter with things of the present?

Idha, bhikkhave, sutavā ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto

比丘们！在此，听闻过正法的圣弟子，见过圣者们，熟练圣者的法，在圣者的法中善受训练；

Bhikkhus, the learned noble disciple, who has seen noble ones,
sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto

见过善知识们，熟练善知识的法，在善知识的法中善受训练。

and Great Beings, clever in their Teaching, and trained in their Teaching.

na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ, na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ;

他不认为色是我，或认为我拥有色，或认为色在我之中，或认为我在色之中。

Does not reflect, matter in self, or a material self, or in self matter, or in matter self.

na vedanaṃ…

他不认为受是我，或认为我拥有受，或认为受在我之中，或认为我在受之中。

Does not reflect feelings in self, or a feeling self, or in self feelings, or in feelings self.

na saññaṃ…

他不认为想是我，或认为我拥有想，或认为想在我之中，或认为我在想之中。

Does not reflect perceptions in self, or a perceiving self, or in self perceptions, or in perceptions self.

na saṅkhāre…

他不认为行是我，或认为我拥有行，或认为行在我之中，或认为我在行之中。

Does not reflect determinations in self, or a determining self, or in self determinations or in determinations self.

na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ, na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ –

他不认为识是我，或认为我拥有识，或认为识在我之中，或认为我在识之中。

Does not reflect consciousness in self, or a conscious self, or in self consciousness, or in consciusness self.

evaṃ kho, bhikkhave, paccuppannesu dhammesu na saṃhīra”ti.

比丘们！像这样，就是‘对现在的诸法心不动摇’。”

Bhikkhus, thus you do not falter with things of the present.

卍　　　　卍　　　　卍

第三节 ❦ 一夜贤者经偈之总结 [4]

“Atītaṃ nānvāgameyya, nappaṭikaṅkhe anāgataṃ;

“不应追忆过去，不应期盼未来；

Do not recollect the past, nor desire the future,

Yadatītaṃ pahīnaṃ taṃ, appattañca anāgataṃ.

那过去的已经舍弃，未来的还未到来。

The past is over, the future has not come.

Paccuppannañca yo dhammaṃ, tattha tattha vipassati;

对于现在的法，处处都要以智慧观察；

These things of the present, see them with insight as they arise,

Asaṃhīraṃ asaṃkuppaṃ, taṃ vidvā manubrūhaye.

了知它（五蕴之法）无有动摇、不被扰乱，并加以修习！

Not faltering and not moved, think about them.

Ajjeva kiccamātappaṃ, ko jaññā maraṇaṃ suve;

今天就应该努力精进，谁能知道明天是否死亡？

Today itself the dispelling should be done, tomorrow death might come,

Na hi no saṅgaraṃ tena, mahāsenena maccunā.

我们实在无法与死神大军约定（不死）！

We will not have any associations with Death and his great army,

Evaṃ vihāriṃ ātāpiṃ, ahorattamatanditaṃ;

如此精勤地安住，日夜都不懈怠；

You should abide dispelling thus, day and night zealously,

Taṃ ve bhaddekarattoti, santo ācikkhate munī”ti.

这样的人，寂静的圣者称之为‘一夜贤者’。”

This is the single auspicious attachment, the appeased sage tells.

“‘Bhaddekarattassa vo, bhikkhave, uddesañca vibhaṅgañca desessāmī’ti – iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttan”ti.

“比丘们！我曾说：‘一夜贤者，我将为你们解说纲要和详细内容’，就是缘于此而说的。”

Bhikkhus, if I said, I will teach the short and detailed exposition of the single auspicious attachment, it was said on account of this.

第二章 ✩ 结语 (Epilog) [4]

Idamavoca bhagavā.

世尊这样说完。

The Blessed One said thus,

Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

比丘们心满意足，

欢喜信受世尊所说的话。

and those bhikkhus delighted in the words of the Blessed One.

Bhaddekarattasuttaṃ niṭṭhitaṃ paṭhamaṃ.

一夜贤者经 ～解说品‧第一经 终

A Single Auspicious Attachment: the First.

～《中部经典‧解说品‧Bhaddekarattasutta 一夜贤者经》(MN 131, 272-275)

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2566.6.9 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《3》Uparipaṇṇāsapāḷi 后分五十二经篇 (MN 101-152, 1-463)/4. Vibhaṅgavagga 解说品 (MN 131-142, 272-382)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2 Ānandabhaddekarattasutta 阿难一夜贤者经 (MN 132, 276-278)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Ānandabhaddekarattasuttaṃ

阿难一夜贤者经 A Single Auspicious Attachment to Venerable Ananda

【 English Translated from the Pali by Sister Upalavanna 】

阿难一夜贤者经【目录】(Contents)

第132 经 ✩ 阿难一夜贤者经 Ānandabhaddekarattasuttaṃ (MN 132, 276-278) [1~3]

第一章 ✩ 阿难为众比丘开示——前言 (Preface) [1]

第二章 ✩ 阿难解说一夜贤者经偈 [1~2]

第一节 ❦ 一夜贤者经偈之总说 [1]

第二节 ❦ 一夜贤者经偈之解说（从五蕴观察） [2]

1. 追忆、喜悦于——过去五蕴诸法 [2]

2. 勿追忆、勿喜悦于——过去五蕴诸法 [2]

3. 盼愿、喜悦于——未来五蕴诸法 [2]

4. 勿盼愿、勿喜悦于——未来五蕴诸法 [2]

5. 动摇、不善观察于——现在五蕴诸法 [2]

6. 不动摇、善观察于——现在五蕴诸法 [2]

第三节 ❦ 一夜贤者经偈之总结 [2]

第三章 ✩ 世尊嘉许尊者阿难之解说 [3]

第一节 ❦ 一夜贤者经偈之总说 [3]

第二节 ❦ 一夜贤者经偈之解说（从五蕴观察） [3]

1. 追忆、喜悦于——过去五蕴诸法 [3]

2. 勿追忆、勿喜悦于——过去五蕴诸法 [3]

3. 盼愿、喜悦于——未来五蕴诸法 [3]

4. 勿盼愿、勿喜悦于——未来五蕴诸法 [3]

5. 动摇、不善观察于——现在五蕴诸法 [3]

6. 不动摇、善观察于——现在五蕴诸法 [3]

第三节 ❦ 一夜贤者经偈之总结 [3]

第四章 ✩ 结语 (Epilog) [3]

༺ ⎈ ༻

第132 经 ✩ 阿难一夜贤者经 Ānandabhaddekarattasuttaṃ (MN 132, 276-278) [1~3]

A Single Auspicious Attachment to Venerable Ananda

第一章 ✩ 阿难为众比丘开示——前言 (Preface) [1]

﹝第一卷 ➲﹞ 276. Evaṃ me sutaṃ –

我是这样听闻的：

I heard thus.

ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.

有一次，世尊住在舍卫城的祇陀林给孤独园。

At one time the Blessed One lived in the monastery offered by Anathapindika in Jeta's grove in Savatthi.

Tena kho pana samayena āyasmā ānando upaṭṭhānasālāyaṃ bhikkhūnaṃ dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti, bhaddekarattassa uddesañca vibhaṅgañca bhāsati.

就在那时，尊者阿难在讲堂里，为比丘们开示、劝导、鼓励、使他们欢喜，讲述着“一夜贤者”的纲要和解释。

At that time venerable Ananda was in the attendance hall, instructing, advising, and making the hearts light of the bhikkhus, with the short and detailed exposition of the single auspicious attachment.

Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi –

那时，世尊在傍晚时分从独住处出来，前往讲堂；去到后，在铺设好的座位上坐下。坐下后，世尊对比丘们说：

Then the Blessed One got up from his seclusion in the evening approached the attendance hall sat on the prepared seat and addressed the bhikkhus.

卍　　　　卍　　　　卍

“ko nu kho, bhikkhave, upaṭṭhānasālāyaṃ bhikkhūnaṃ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi, bhaddekarattassa uddesañca vibhaṅgañca abhāsī”ti?

“比丘们！是谁在讲堂里，为比丘们开示、劝导、鼓励、使他们欢喜，讲述着‘一夜贤者’的纲要和解释呢？”

'Bhikkhus, who was instructing, advising, and making the hearts light of the bhikkhus in the attendance hall, with the short and detailed exposition of the single auspicious attachment?'

“Āyasmā, bhante, ānando upaṭṭhānasālāyaṃ bhikkhūnaṃ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi, bhaddekarattassa uddesañca vibhaṅgañca abhāsī”ti.

［比丘们回答说：］“世尊！是尊者阿难在讲堂里，为比丘们开示、劝导、鼓励、使他们欢喜，讲述着‘一夜贤者’的纲要和解释。”

'Venerable sir, venerable Ananda, was instructing, advising, and making the hearts light of the bhikkhus in the attendance hall, with the short and detailed exposition of the single auspicious attachment'

Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – “yathā kathaṃ pana tvaṃ, ānanda, bhikkhūnaṃ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi, bhaddekarattassa uddesañca vibhaṅgañca abhāsī”ti?

于是，世尊对尊者阿难说：“那么，阿难！你是如何为比丘们开示、劝导、鼓励、使他们欢喜，讲述着‘一夜贤者’的纲要和解释的呢？”

Then the Blessed One addressed venerable Ananda. 'Ananda, how did you instruct advise and make the hearts light of the bhikkhus in the attendance hall, with the short and detailed exposition of the single auspicious attachment?'

“Evaṃ kho ahaṃ, bhante, bhikkhūnaṃ dhammiyā kathāya sandassesiṃ samādapesiṃ samuttejesiṃ sampahaṃsesiṃ, bhaddekarattassa uddesañca vibhaṅgañca abhāsiṃ –

［尊者阿难说：］“世尊！我是这样为比丘们开示、劝导、鼓励、使他们欢喜，讲述着‘一夜贤者’的纲要和解释的：

'Venerable sir, I instructed, advised and made the hearts light of the bhikkhus in the attendance hall, with the short and detailed exposition of the single auspicious attachment, in this manner.

卍　　　　卍　　　　卍

第二章 ✩ 阿难解说一夜贤者经偈 [1~2]

第一节 ❦ 一夜贤者经偈之总说 [1]

“Atītaṃ nānvāgameyya, nappaṭikaṅkhe anāgataṃ;

“不应追忆过去，不应期望未来；

Do not recollect the past, nor desire the future,

Yadatītaṃ pahīnaṃ taṃ, appattañca anāgataṃ.

凡是过去的，那都已被舍弃，未来的还未到来！

The past is over, the future has not come.

“Paccuppannañca yo dhammaṃ, tattha tattha vipassati;

而对现在的法，处处善加观察；

These things of the present, see them with insight as they arise.

Asaṃhīraṃ asaṃkuppaṃ, taṃ vidvā manubrūhaye.

如实观察五蕴法——不被动摇、不可撼动，了知此理并加以修习！

Not faltering and not moved, think about them.

“Ajjeva kiccamātappaṃ, ko jaññā maraṇaṃ suve;

今天就应努力——必须精勤去做，谁知道明天是否会死？

Today itself the dispelling should be done,

Tomorrow death might come.

Na hi no saṅgaraṃ tena, mahāsenena maccunā.

确实无法约定，能不遭遇死神的大军！

We will not have any associations with Death and his great army.

“Evaṃ vihāriṃ ātāpiṃ, ahorattamatanditaṃ;

如此精勤安住，日夜毫不懈怠；

You should abide dispelling thus, day and night zealously,

Taṃ ve bhaddekarattoti, santo ācikkhate muni”.

这就是所谓的一夜贤者，寂静的圣者如此解说。

This is the single auspicious attachment, the appeased sage tells.

卍　　　　卍　　　　卍

第二节 ❦ 一夜贤者经偈之解说（从五蕴观察） [2]

1. 追忆、喜悦于——过去五蕴诸法 [2]

﹝第二卷 ➲﹞ 277. “Kathañca, āvuso, atītaṃ anvāgameti?

“那么，朋友们！如何是‘追忆过去’呢？

Bhikkhus, how do you recollect the past?

Evaṃrūpo ahosiṃ atītamaddhānanti tattha nandiṃ samanvāneti,

‘在过去的时候，我是这样的色身。’ 对此，他随着生起喜悦。

You think interestedly, I was of such matter in the past.

evaṃvedano ahosiṃ atītamaddhānanti tattha nandiṃ samanvāneti,

‘在过去的时候，我是这样的感受。’ 对此，他随着生起喜悦。

I was of such feelings in the past.

evaṃsañño ahosiṃ atītamaddhānanti tattha nandiṃ samanvāneti,

‘在过去的时候，我是这样的想法（想）。’ 对此，他随着生起喜悦。

I was of such perceptions in the past.

evaṃsaṅkhāro ahosiṃ atītamaddhānanti tattha nandiṃ samanvāneti,

‘在过去的时候，我是这样的意志（行）。’ 对此，他随着生起喜悦。

I was of such determinations in the past.

evaṃviññāṇo ahosiṃ atītamaddhānanti tattha nandiṃ samanvāneti –

‘在过去的时候，我是这样的意识（识）。’ 对此，他随着生起喜悦。

I was of such consciousness in the past.

evaṃ kho, āvuso, atītaṃ anvāgameti.

朋友们！像这样，就是‘追忆过去’。

Bhikkhus, thus you recollect the past.

2. 勿追忆、勿喜悦于——过去五蕴诸法 [2]

“Kathañca, āvuso, atītaṃ nānvāgameti?

朋友们！那么，如何是‘不追忆过去’呢？

Bhikkhus, how do you not recollect the past?

Evaṃrūpo ahosiṃ atītamaddhānanti tattha nandiṃ na samanvāneti,

‘在过去的时候，我是这样的色身。’ 对此，他不生起喜悦。

You do not think interestedly, I was of such matter in the past.

evaṃvedano ahosiṃ atītamaddhānanti tattha nandiṃ na samanvāneti,

‘在过去的时候，我是这样的感受。’ 对此，他不生起喜悦。

I was of such feelings in the past.

evaṃsañño ahosiṃ atītamaddhānanti tattha nandiṃ na samanvāneti,

‘在过去的时候，我是这样的想法（想）。’ 对此，他不生起喜悦。

I was of such perceptions in the past.

evaṃsaṅkhāro ahosiṃ atītamaddhānanti tattha nandiṃ na samanvāneti,

‘在过去的时候，我是这样的意志（行）。’ 对此，他不生起喜悦。

I was of such determinations in the past.

evaṃviññāṇo ahosiṃ atītamaddhānanti tattha nandiṃ na samanvāneti –

‘在过去的时候，我是这样的意识（识）。’ 对此，他不生起喜悦。

I was of such consciousness in the past.

evaṃ kho, āvuso, atītaṃ nānvāgameti.

朋友们！像这样，就是‘不追忆过去’。

Bhikkhus, thus you do not recollect the past.

3. 盼愿、喜悦于——未来五蕴诸法 [2]

“Kathañca, āvuso, anāgataṃ paṭikaṅkhati?

朋友们！那么，如何是‘期望未来’呢？

Evaṃrūpo siyaṃ anāgatamaddhānanti tattha nandiṃ samanvāneti,

‘在未来的时候，愿我（将会）是这样的色身。’ 对此，他随着生起喜悦。

evaṃvedano siyaṃ…pe…

‘在未来的时候，愿我（将会）是这样的感受。’ 对此，他随着生起喜悦。

evaṃsañño siyaṃ…

‘在未来的时候，愿我（将会）是这样的想法（想）。’ 对此，他随着生起喜悦。

evaṃsaṅkhāro siyaṃ…

‘在未来的时候，愿我（将会）是这样的意志（行）。’ 对此，他随着生起喜悦。

evaṃviññāṇo siyaṃ anāgatamaddhānanti tattha nandiṃ samanvāneti –

‘在未来的时候，愿我（将会）是这样的意识（识）。’ 对此，他随着生起喜悦。

evaṃ kho, āvuso, anāgataṃ paṭikaṅkhati.

朋友们！像这样，就是‘期望未来’。

4. 勿盼愿、勿喜悦于——未来五蕴诸法 [2]

“Kathañca, āvuso, anāgataṃ nappaṭikaṅkhati?

朋友们！那么，如何是‘不期望未来’呢？

Bhikkhus, how do you not desire the future?

Evaṃrūpo siyaṃ anāgatamaddhānanti tattha nandiṃ na samanvāneti,

‘在未来的时候，愿我（将会）是这样的色身。’ 对此，他不生起喜悦。

You do not desire interestedly, I should be of such matter in the future,

evaṃvedano siyaṃ…pe…

‘在未来的时候，愿我（将会）是这样的感受。’ 对此，他不生起喜悦。

I should be of such feelings in the future,

evaṃsañño siyaṃ…

‘在未来的时候，愿我（将会）是这样的想法（想）。’ 对此，他不生起喜悦。

I should be of such perceptions in the future,

evaṃsaṅkhāro siyaṃ…

‘在未来的时候，愿我（将会）是这样的意志（行）。’ 对此，他不生起喜悦。

I should be of such determinations in the future,

evaṃviññāṇo siyaṃ anāgatamaddhānanti tattha nandiṃ na samanvāneti –

‘在未来的时候，愿我（将会）是这样的意识（识）。’ 对此，他不生起喜悦。

I should be of such consciousness in the future.

evaṃ kho, āvuso, anāgataṃ nappaṭikaṅkhati.

朋友们！像这样，就是‘不期望未来’。

Bhikkhus, thus you do not desire the future.

5. 动摇、不善观察于——现在五蕴诸法 [2]

“Kathañca, āvuso, paccuppannesu dhammesu saṃhīrati?

朋友们！那么，如何是‘对现在的诸法动摇’呢？

Bhikkhus, how do you falter with things of the present?

Idha, āvuso, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto

朋友们！在此，没有听闻过（正法）的凡夫，不曾见过圣者，不熟知圣法，未在圣法中受过训练；

Bhikkhus, the not learned ordinary man, who has not seen noble ones,

sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto

不曾见过善知识，不熟知善知识的法，未在善知识的法中受过训练。

and Great Beings, not clever in their Teaching, and not trained in their Teaching.

rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ, attani vā rūpaṃ, rūpasmiṃ vā attānaṃ;

他认为色（物质）是我（自我），或认为我拥有色，或认为色在我之中，或认为我在色之中。

Reflects, matter in self, or a material self, or in self matter, or in matter self.

vedanaṃ…

他认为受（感受）是我，或认为我拥有受，或认为受在我之中，或认为我在受之中。

Reflects feelings in self, or a feeling self, or in self feelings, or in feelings self.

saññaṃ…

他认为想（想法）是我，或认为我拥有想，或认为想在我之中，或认为我在想之中。

Reflects perceptions in self, or a perceiving self, or in self perceptions, or in perceptions self.

saṅkhāre…

他认为行（意志）是我，或认为我拥有行，或认为行在我之中，或认为我在行之中。

Reflects determinations in self, or a determining self, or in self determinations or in determinations self.

viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ, attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ –

他认为识（意识）是我，或认为我拥有识，或认为识在我之中，或认为我在识之中。

Reflects consciousness in self, or a conscious self, or in self consciousness, or in consciousness self.

evaṃ kho, āvuso, paccuppannesu dhammesu saṃhīrati.

朋友们！像这样，就是‘对现在的诸法动摇’。

Bhikkhus, thus you falter with things of the present.

6. 不动摇、善观察于——现在五蕴诸法 [2]

“Kathañca, āvuso, paccuppannesu dhammesu na saṃhīrati?

朋友们！那么，如何是‘对现在的诸法不动摇’呢？

Bhikkhus, how do you not falter with things of the present?

Idha, āvuso, sutavā ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto

朋友们！在此，听闻过（正法）的圣弟子，见过诸位圣者，熟知圣法，在圣法中善受训练；

Bhikkhus, the learned noble disciple, who has seen noble ones,

sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto

见过诸位善知识，熟知善知识的法，在善知识的法中善受训练。

and Great Beings, clever in their Teaching, and trained in their Teaching.

na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ, na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ;

他不认为色是我，或认为我拥有色，或认为色在我之中，或认为我在色之中。

Does not reflect, matter in self, or a material self, or in self matter, or in matter self.

na vedanaṃ…

他不认为受是我，或认为我拥有受，或认为受在我之中，或认为我在受之中。

Does not reflect feelings in self, or a feeling self, or in self feelings, or in feelings self.

na saññaṃ…

他不认为想是我，或认为我拥有想，或认为想在我之中，或认为我在想之中。

Does not reflect perceptions in self, or a perceiving self, or in self perceptions, or in perceptions self.

na saṅkhāre…

他不认为行是我，或认为我拥有行，或认为行在我之中，或认为我在行之中。

Does not reflect determinations in self, or a determining self, or in self determinations or in determinations self.

na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ, na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ –

他不认为识是我，或认为我拥有识，或认为识在我之中，或认为我在识之中。

Does not reflect consciousness in self, or a conscious self, or in self consciousness, or in consciousness self.

evaṃ kho, āvuso, paccuppannesu dhammesu na saṃhīrati.

朋友们！像这样，就是‘对现在的诸法不动摇’。

Bhikkhus, thus you do not falter with things of the present.

卍　　　　卍　　　　卍

第三节 ❦ 一夜贤者经偈之总结 [2]

“Atītaṃ nānvāgameyya, nappaṭikaṅkhe anāgataṃ;

“不应追忆过去，不应期望未来；

Do not recollect the past, nor desire the future,

Yadatītaṃ pahīnaṃ taṃ, appattañca anāgataṃ.

凡是过去的，那都已被舍弃，未来的还未到来！

The past is over, the future has not come.

“Paccuppannañca yo dhammaṃ, tattha tattha vipassati;

而对现在的法，处处善加观察；

These things of the present, see them with insight as they arise.

Asaṃhīraṃ asaṃkuppaṃ, taṃ vidvā manubrūhaye.

如实观察五蕴法——不被动摇、不可撼动，了知此理并加以修习！

Not faltering and not moved, think about them.

“Ajjeva kiccamātappaṃ, ko jaññā maraṇaṃ suve;

今天就应努力——必须精勤去做，谁知道明天是否会死？

Today itself the dispelling should be done,

Tomorrow death might come.

Na hi no saṅgaraṃ tena, mahāsenena maccunā.

确实无法约定，能不遭遇死神的大军！

We will not have any associations with Death and his great army.

“Evaṃ vihāriṃ ātāpiṃ, ahorattamatanditaṃ;

如此精勤安住，日夜毫不懈怠；

You should abide dispelling thus, day and night zealously,

Taṃ ve bhaddekarattoti, santo ācikkhate munī”ti.

这就是所谓的一夜贤者，寂静的圣者如此解说。”

This is the single auspicious attachment, the appeased sage tells.

卍　　　　卍　　　　卍

“Evaṃ kho ahaṃ, bhante, bhikkhūnaṃ dhammiyā kathāya sandassesiṃ samādapesiṃ samuttejesiṃ sampahaṃsesiṃ, bhaddekarattassa uddesañca vibhaṅgañca abhāsin”ti.

“世尊！我就是这样为比丘们开示、劝导、鼓励、使他们欢喜，讲述着‘一夜贤者’的纲要和解释的。”

Venerable sir I instructed, advised and made the hearts light of the bhikkhus with the short and detailed exposition of the single auspicious attachment in this manner.'

卍　　　　卍　　　　卍

第三章 ✩ 世尊嘉许尊者阿难之解说 [3]

﹝第三卷 ➲﹞ 278. “Sādhu, sādhu, ānanda! Sādhu kho tvaṃ, ānanda, bhikkhūnaṃ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi, bhaddekarattassa uddesañca vibhaṅgañca abhāsi –

［世尊说：］“善哉！善哉！阿难！善哉！阿难！你为比丘们开示、劝导、鼓励、使他们欢喜，讲述着‘一夜贤者’的纲要和解释：

第一节 ❦ 一夜贤者经偈之总说 [3]

“Atītaṃ nānvāgameyya…pe…

不应追忆过去，不应期望未来；

凡是过去的，那都已被舍弃，未来的还未到来！

而对现在的法，处处善加观察；

如实观察五蕴法——不被动摇、不可撼动，了知此理并加以修习！

今天就应努力——必须精勤去做，谁知道明天是否会死？

确实无法约定，能不遭遇死神的大军！

如此精勤安住，日夜毫不懈怠；

Taṃ ve bhaddekarattoti, santo ācikkhate munī”ti.

这就是所谓的一夜贤者，寂静的圣者如此解说。

第二节 ❦ 一夜贤者经偈之解说（从五蕴观察） [3]

1. 追忆、喜悦于——过去五蕴诸法 [3]

“Kathañca, ānanda, atītaṃ anvāgameti…pe… evaṃ kho, ānanda, atītaṃ anvāgameti.

“那么，阿难！如何是‘追忆过去’呢？……（如上所述）…… 阿难！像这样，就是‘追忆过去’。

‘在过去的时候，我是这样的色身。’ 对此，他随着生起喜悦。

‘在过去的时候，我是这样的感受。’ 对此，他随着生起喜悦。

‘在过去的时候，我是这样的想法（想）。’ 对此，他随着生起喜悦。

‘在过去的时候，我是这样的意志（行）。’ 对此，他随着生起喜悦。

‘在过去的时候，我是这样的意识（识）。’ 对此，他随着生起喜悦。

阿难！像这样，就是‘追忆过去’。

'Ananda, how is the past recollected?

You think interestedly, I was of such matter in the past.

I was of such feelings in the past.

I was of such perceptions in the past.

I was of such determinations in the past.

I was of such consciousness in the past .

Ananda, thus you recollect the past.

2. 勿追忆、勿喜悦于——过去五蕴诸法 [3]

Kathañca, ānanda, atītaṃ nānvāgameti…pe… evaṃ kho, ānanda, atītaṃ nānvāgameti.

阿难！那么，如何是‘不追忆过去’呢？……（如上所述）…… 阿难！像这样，就是‘不追忆过去’。

‘在过去的时候，我是这样的色身。’ 对此，他不生起喜悦。

‘在过去的时候，我是这样的感受。’ 对此，他不生起喜悦。

‘在过去的时候，我是这样的想法（想）。’ 对此，他不生起喜悦。

‘在过去的时候，我是这样的意志（行）。’ 对此，他不生起喜悦。

‘在过去的时候，我是这样的意识（识）。’ 对此，他不生起喜悦。

阿难！像这样，就是‘不追忆过去’。

Ananda, how do you not recollect the past?

You do not think interestedly, I was of such matter in the past. I was of such feelings in the past.

I was of such perceptions in the past.

I was of such determinations in the past.

I was of such consciousness in the past.

Ananda, thus you do not recollect the past.

3. 盼愿、喜悦于——未来五蕴诸法 [3]

Kathañca, ānanda, anāgataṃ paṭikaṅkhati…pe… evaṃ kho, ānanda, anāgataṃ paṭikaṅkhati.

阿难！那么，如何是‘期望未来’呢？……（如上所述）…… 阿难！像这样，就是‘期望未来’。

‘在未来的时候，愿我（将会）是这样的色身。’ 对此，他随着生起喜悦。

‘在未来的时候，愿我（将会）是这样的感受。’ 对此，他随着生起喜悦。

‘在未来的时候，愿我（将会）是这样的想法（想）。’ 对此，他随着生起喜悦。

‘在未来的时候，愿我（将会）是这样的意志（行）。’ 对此，他随着生起喜悦。

‘在未来的时候，愿我（将会）是这样的意识（识）。’ 对此，他随着生起喜悦。

阿难！像这样，就是‘期望未来’。

4. 勿盼愿、勿喜悦于——未来五蕴诸法 [3]

Kathañca, ānanda, anāgataṃ nappaṭikaṅkhati…pe… evaṃ kho, ānanda, anāgataṃ nappaṭikaṅkhati.

阿难！那么，如何是‘不期望未来’呢？……（如上所述）…… 阿难！像这样，就是‘不期望未来’。

‘在未来的时候，愿我（将会）是这样的色身。’ 对此，他不生起喜悦。

‘在未来的时候，愿我（将会）是这样的感受。’ 对此，他不生起喜悦。

‘在未来的时候，愿我（将会）是这样的想法（想）。’ 对此，他不生起喜悦。

‘在未来的时候，愿我（将会）是这样的意志（行）。’ 对此，他不生起喜悦。

‘在未来的时候，愿我（将会）是这样的意识（识）。’ 对此，他不生起喜悦。

阿难！像这样，就是‘不期望未来’。

Ananda, how do you not desire the future?

You do not desire interestedly, I should be of such matter in the future.

I should be of such feelings in the future.

I should be of such perceptions in the future.

I should be of such determinations in the future.

I should be of such consciousness in the future.

Ananda, thus you do not desire the future.

5. 动摇、不善观察于——现在五蕴诸法 [3]

Kathañca, ānanda, paccuppannesu dhammesu saṃhīrati…pe… evaṃ kho, ānanda, paccuppannesu dhammesu saṃhīrati.

阿难！那么，如何是‘对现在的诸法动摇’呢？……（如上所述）…… 阿难！像这样，就是‘对现在的诸法动摇’。

阿难！在此，没有听闻过（正法）的凡夫，不曾见过圣者，不熟知圣法，未在圣法中受过训练；

不曾见过善知识，不熟知善知识的法，未在善知识的法中受过训练。

他认为色是我，或认为我拥有色，或认为色在我之中，或认为我在色之中。

他认为受是我，或认为我拥有受，或认为受在我之中，或认为我在受之中。

他认为想是我，或认为我拥有想，或认为想在我之中，或认为我在想之中。

他认为行是我，或认为我拥有行，或认为行在我之中，或认为我在行之中。

他认为识是我，或认为我拥有识，或认为识在我之中，或认为我在识之中。

阿难！像这样，就是‘对现在的诸法动摇’。

Ananda, how do you falter with things of the present?

Ananda, the not learned ordinary man, who has not seen noble ones,
and Great Beings, not clever in their Teaching, and not trained in their Teaching.

Reflects, matter in self, or a material self, or in self matter, or in matter self.

Reflects feelings in self, or a feeling self, or in self feelings, or in feelings self.

Reflects perceptions in self, or a perceiving self, or in self perceptions, or in perceptions self.

Reflects determinations in self, or a determining self, or in self determinations or in determinations self.

Reflects consciousness in self, or a conscious self, or in self consciousness, or in consciousness self.

Ananda, thus you falter with things of the present.

6. 不动摇、善观察于——现在五蕴诸法 [3]

Kathañca, ānanda, paccuppannesu dhammesu na saṃhīrati…pe… evaṃ kho, ānanda, paccuppannesu dhammesu na saṃhīrati.

阿难！那么，如何是‘对现在的诸法不动摇’呢？……（如上所述）…… 阿难！像这样，就是‘对现在的诸法不动摇’。

阿难！在此，听闻过（正法）的圣弟子，见过诸位圣者，熟知圣法，在圣法中善受训练；

见过诸位善知识，熟知善知识的法，在善知识的法中善受训练。

他不认为色是我，或认为我拥有色，或认为色在我之中，或认为我在色之中。

他不认为受是我，或认为我拥有受，或认为受在我之中，或认为我在受之中。

他不认为想是我，或认为我拥有想，或认为想在我之中，或认为我在想之中。

他不认为行是我，或认为我拥有行，或认为行在我之中，或认为我在行之中。

他不认为识是我，或认为我拥有识，或认为识在我之中，或认为我在识之中。

阿难！像这样，就是‘对现在的诸法不动摇’。

Ananda, how do you not falter with things of the present?

Ananda, the learned noble disciple, who has seen noble ones,
and Great Beings, clever in their Teaching, and trained in their Teaching.

Does not reflect, matter in self, or a material self, or in self matter, or in matter self.

Does not reflect feelings in self, or a feeling self, or in self feelings, or in feelings self.

Does not reflect perceptions in self, or a perceiving self, or in self perceptions, or in perceptions self.

Does not reflect determinations in self, or a determining self, or in self determinations or in determinations self.

Does not reflect consciousness in self, or a conscious self, or in self consciousness, or in consciousness self.

Ananda, thus you do not falter with things of the present.

第三节 ❦ 一夜贤者经偈之总结 [3]

“Atītaṃ nānvāgameyya…pe…Taṃ ve bhaddekarattoti, santo ācikkhate munī”ti.

不应追忆过去，不应期望未来；

凡是过去的，那都已被舍弃，未来的还未到来！

而对现在的法，处处善加观察；

如实观察五蕴法——不被动摇、不可撼动，了知此理并加以修习！

今天就应努力——必须精勤去做，谁知道明天是否会死？

确实无法约定，能不遭遇死神的大军！

如此精勤安住，日夜毫不懈怠；

这就是所谓的一夜贤者，寂静的圣者如此解说。”

Do not recollect the past, nor desire the future,

The past is over, the future has not come.

These things of the present, see them with insight as they arise.

Not faltering and not moved, think about them.

Today itself the dispelling should be done,

Tomorrow death might come.

We will not have any associations with Death and his great army.

You should abide dispelling thus, day and night zealously,

This is the single auspicious attachment, the appeased sage tells.

Idamavoca bhagavā.

世尊这样说完。

The Blessed One said thus,

第四章 ✩ 结语 (Epilog) [3]

Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.

尊者阿难心满意足，

欢喜信受世尊所说的话。

and venerable Ananda delighted in the words of the Blessed One.

Ānandabhaddekarattasuttaṃ niṭṭhitaṃ dutiyaṃ.

阿难一夜贤者经 ～解说品‧第二经终

A Single Auspicious Attachment to Venerable Ananda: the Second.

～《中部经典‧解说品‧Ānandabhaddekarattasutta 阿难一夜贤者经》(MN 132, 276-278)

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2566.6.9 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《3》Uparipaṇṇāsapāḷi 后分五十二经篇 (MN 101-152, 1-463)/4. Vibhaṅgavagga 解说品 (MN 131-142, 272-382)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3 Mahākaccānabhaddekarattasutta 大迦旃延一夜贤者经 (MN 133, 279-285)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Mahākaccānabhaddekarattasuttaṃ

大迦旃延一夜贤者经 Venerable Mahakaccana's Explation of the Single Auspicious Attachment

【 English Translated from the Pali by Sister Upalavanna 】

大迦旃延一夜贤者经【目录】(Contents)

第133 经 ✩ 大迦旃延一夜贤者经 Mahākaccānabhaddekarattasuttaṃ (MN 133, 279-285) [1~7]

第一章 ✩ 前言 (Preface) [1~2]

第一节 ❦ 三弥提与天神问答 [1]

第二节 ❦ 世尊略示、总说一夜贤者经偈 [2]

第二章 ✩ 大迦旃延解说一夜贤者经偈 [3~7]

第一节 ❦ 一夜贤者经偈之略示、总说 [3]

第二节 ❦ 一夜贤者经偈之详细解说（从六根观） [4~6]

1. 追忆、喜悦于──过去六根诸法 [4]

2. 勿追忆、勿喜悦于──过去六根诸法 [4]

3. 盼愿、喜悦于──未来六根诸法 [5]

4. 勿盼愿、勿喜悦于──未来六根诸法 [5]

5. 动摇、不善观察于──现在六根诸法 [6]

6. 不动摇、善观察于──现在六根诸法 [6]

第三节 ❦ 一夜贤者经偈之总结 [7]

第三章 ✩ 世尊嘉许大迦旃延──结语 (Epilog) [7]

༺ ⎈ ༻

第133 经 ✩ 大迦旃延一夜贤者经 Mahākaccānabhaddekarattasuttaṃ (MN 133, 279-285) [1~7]

Venerable Mahakaccana's Explation of the Single Auspicious Attachment

第一章 ✩ 前言 (Preface) [1~2]

﹝第一卷 ➲﹞ 279. Evaṃ me sutaṃ –

我是这样听说的——

I heard thus.

ekaṃ samayaṃ bhagavā rājagahe viharati tapodārāme.

那时，世尊住在王舍城的温泉精舍。

At one time the Blessed One lived in the monastery that offered warm water in Rājagaha.

第一节 ❦ 三弥提与天神问答 [1]

Atha kho āyasmā samiddhi rattiyā paccūsasamayaṃ paccuṭṭhāya yena tapodo [tapodā (sī.)] tenupasaṅkami gattāni parisiñcituṃ.

那时，尊者三弥提在天快亮时起身，前往温泉洗浴身体；

Venerable Samiddhi got up in the last watch of the night and went to wash his body in warm water,

Tapode gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno [sukkhāpayamāno (ka.)].

洗浴完身体后，他穿上一件衣，上来站着让身体变干。

having washed his body, came out and stood in one robe to dry his body.

Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ tapodaṃ obhāsetvā yenāyasmā samiddhi tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi.

这时有一位容貌殊胜的天神，在天色渐亮时，用光芒照亮了整个温泉区，来到尊者三弥提那里；到了之后，站在一旁。

Then a certain deity illuminated the whole of the warm forest, approached venerable Samiddhi, stood on a side,

Ekamantaṃ ṭhitā kho sā devatā āyasmantaṃ samiddhiṃ etadavoca – “dhāresi tvaṃ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañcā”ti?

站在一旁的那位天神，这样对尊者三弥提说：‘比丘！你记得一夜贤者的总说和解说吗？’

and said 'Bhikkhu, do you remember the short and detailed exposition of the single auspicious attachment?

“Na kho ahaṃ, āvuso, dhāremi bhaddekarattassa uddesañca vibhaṅgañca. Tvaṃ panāvuso, dhāresi bhaddekarattassa uddesañca vibhaṅgañcā”ti?

[尊者三弥提说：]‘朋友！我不记得一夜贤者的总说和解说。那么，朋友！你记得一夜贤者的总说和解说吗？’

'Friend, I do not remember the short and detailed exposition of the single auspicious attachment. Do you remember it?

“Ahampi kho, bhikkhu, na dhāremi bhaddekarattassa uddesañca vibhaṅgañca. Dhāresi pana tvaṃ, bhikkhu, bhaddekarattiyo gāthā”ti?

[天神说：]‘比丘！我也不记得一夜贤者的总说和解说。那么，比丘！你记得一夜贤者的偈颂吗？’

'Bhikkhu, I too do not remember the short and detailed exposition of the single auspicious attachment.

“Na kho ahaṃ, āvuso, dhāremi bhaddekarattiyo gāthāti. Tvaṃ panāvuso, dhāresi bhaddekarattiyo gāthā”ti?

[尊者三弥提说：]‘朋友！我不记得一夜贤者的偈颂。那么，朋友！你记得一夜贤者的偈颂吗？’

“Ahampi kho, bhikkhu na dhāremi bhaddekarattiyo gāthāti. Uggaṇhāhi tvaṃ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca; pariyāpuṇāhi tvaṃ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca; dhārehi tvaṃ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca. Atthasaṃhito, bhikkhu, bhaddekarattassa uddeso ca vibhaṅgo ca ādibrahmacariyako”ti.

[天神说：]‘比丘！我也不记得一夜贤者的偈颂。

比丘！你应该学习一夜贤者的总说和解说；

比丘！你应该修习一夜贤者的总说和解说；

比丘！你应该记住一夜贤者的总说和解说；

比丘！一夜贤者的总说和解说，是伴随清净修行的最初利益！’

Bhikkhu, learn the short and detailed expsition of the single auspicious attachment, it tells the fundamentalsof the holy life.

Idamavoca sā devatā; idaṃ vatvā tatthevantaradhāyi.

这是那位天神所说的话。

这样说完后，就在那里消失了。

The deity saying this vanished from there.

第二节 ❦ 世尊略示、总说一夜贤者经偈 [2]

﹝第二卷 ➲﹞ 280. Atha kho āyasmā samiddhi tassā rattiyā accayena yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

那时，尊者三弥提，在那一夜过后，前往世尊那里。到了之后，顶礼世尊，然后坐在一旁。

Venerable Samiddhi at the end of that night approached the Blessed One, worshipped,

Ekamantaṃ nisinno kho āyasmā samiddhi bhagavantaṃ etadavoca –

坐在一旁的尊者三弥提，这样对世尊说：
sat on a side and said -

“Idhāhaṃ, bhante, rattiyā paccūsasamayaṃ paccuṭṭhāya yena tapodo tenupasaṅkamiṃ gattāni parisiñcituṃ. Tapode gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsiṃ gattāni pubbāpayamāno.

‘大德！就在这里，我在天快亮时起身，到温泉去洗浴身体。在温泉洗浴完身体后，穿上一件衣上来，站着让身体变干。

'Venerable sir, I got up in the last watch of the night and went to wash my body in warm water having washed I came out and stood in one robe to dry my body.

Atha kho bhante, aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ tapodaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā maṃ etadavoca – ‘dhāresi tvaṃ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañcā’”ti?

大德！这时有一位容貌殊胜的天神，在天色渐亮时，用光芒照亮了整个温泉区，来到我这里；到了之后，站在一旁。站在一旁的那位天神，这样对我说：‘比丘！你记得一夜贤者的总说和解说吗？’

Then a certain deity illuminated the whole of the warm forest, approached me and stood on a side and said, bhikkhu, do you remember the short and detailed exposition of the single auspicious attachment?

“Evaṃ vutte ahaṃ, bhante, taṃ devataṃ etadavocaṃ – ‘na kho ahaṃ, āvuso, dhāremi bhaddekarattassa uddesañca vibhaṅgañca. Tvaṃ panāvuso, dhāresi bhaddekarattassa uddesañca vibhaṅgañcā’ti?

大德！我对天神说：‘朋友！我不记得一夜贤者的总说和解说。那么，朋友！你记得一夜贤者的总说和解说吗？’

I said, Friend, I do not remember the short and detailed exposition of the single auspicious attachment. Do you remember it?

‘Ahampi kho, bhikkhu, na dhāremi bhaddekarattassa uddesañca vibhaṅgañca. Dhāresi pana tvaṃ, bhikkhu, bhaddekarattiyo gāthā’ti?

[天神说：]‘比丘！我也不记得一夜贤者的总说和解说。那么，比丘！你记得一夜贤者的偈颂吗？’

Then the deity said, 'Bhikkhu, I too do not remember the short and detailed exposition of the single auspicious attachment.

‘Na kho ahaṃ, āvuso, dhāremi bhaddekarattiyo gāthāti. Tvaṃ panāvuso, dhāresi bhaddekarattiyo gāthā’ti?

[我说：]‘朋友！我不记得一夜贤者的偈颂。那么，朋友！你记得一夜贤者的偈颂吗？’

‘Ahampi kho, bhikkhu, na dhāremi bhaddekarattiyo gāthāti. Uggaṇhāhi tvaṃ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca; pariyāpuṇāhi tvaṃ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca; dhārehi tvaṃ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca. Atthasaṃhito, bhikkhu, bhaddekarattassa uddeso ca vibhaṅgo ca ādibrahmacariyako’ti.

[天神说：]‘比丘！我也不记得一夜贤者的偈颂。

比丘！你应该学习一夜贤者的总说和解说；

比丘！你应该修习一夜贤者的总说和解说；

比丘！你应该记住一夜贤者的总说和解说；

比丘！一夜贤者的总说和解说，是伴随清净修行的最初利益！’

and the deity also said Bhikkhu, learn the short and detailed expsition of the single auspicious attachment, it tells the fundamentalsof the holy life,

Idamavoca, bhante, sā devatā; idaṃ vatvā tatthevantaradhāyi.

大德！这是那位天神所说的话。

这样说完后，就在那里消失了。

saying this, the deity vanished from there.

Sādhu me, bhante, bhagavā bhaddekarattassa uddesañca vibhaṅgañca desetū”ti.

好啊，大德世尊！请为我说一夜贤者的总说和解说。’

Venerable sir, what is the short and detailed exposition of the single auspicious attachment?

“Tena hi, bhikkhu, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.

[世尊说：]‘那么，比丘！你要仔细听，好好放在心上，我将为你说。’

Bhikkhu, then I will teach the exposition of the single auspicious attachment, listen attending carefully.

“Evaṃ, bhante”ti kho āyasmā samiddhi bhagavato paccassosi.

尊者三弥提回答世尊：‘是的，大德！’

Bhagavā etadavoca –

世尊就这样说：

“Atītaṃ nānvāgameyya, nappaṭikaṅkhe anāgataṃ;

‘不要追逐于过去，不要希求于未来；

Do not recollect the past, nor desire the future,

Yadatītaṃ pahīnaṃ taṃ, appattañca anāgataṃ.

所有过去的，都已经舍弃了，未来的还没有到来！

The past is over, the future has not come.

“Paccuppannañca yo dhammaṃ, tattha tattha vipassati;

对于现在的法，要在各个地方善于观察；

These things of the present, see them with insight as they arise.

Asaṃhīraṃ asaṃkuppaṃ, taṃ vidvā manubrūhaye.

现观五蕴之法——不摇摆也不动乱，了知它并去修习！

Not faltering and not moved, think about them.

“Ajjeva kiccamātappaṃ, ko jaññā maraṇaṃ suve;

只应在今天努力——必须热忱地去做，谁知道明天会不会死？

Today itself the dispelling should be done,

Tomorrow death might come.

Na hi no saṅgaraṃ tena, mahāsenena maccunā.

确实是这样！我们无法与死神的大军讨价还价！

We will not have any associations with Death and his great army.

“Evaṃ vihāriṃ ātāpiṃ, ahorattamatanditaṃ;

像这样热忱地安住，日夜不懈怠；

You should abide dispelling thus, day and night zealously,

Taṃ ve bhaddekarattoti, santo ācikkhate munī”ti.

这就是一夜贤者，寂静的圣者如此说。’

This is the single auspicious attachment, the appeased sage tells.

Idamavoca bhagavā; idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.

这是世尊所开示的，这样说完后，善逝（世尊）从座位上起来，进入了住所。

The Blessed One said this and getting up from his seat went into his dwelling.

Atha kho tesaṃ bhikkhūnaṃ, acirapakkantassa bhagavato, etadahosi – “idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho –

那时，世尊进去后不久，那些比丘这样想：

‘朋友！世尊刚才简略地开示了总说，但没有详细解释含义，就从座位上起来进入住所了——

Soon after the Blessed One was gone, it occurred to those bhikkhus. 'Friends, the Blessed One gave us this short exposition and without giving the detailed exposition, went into his dwelling.

“Atītaṃ nānvāgameyya, nappaṭikaṅkhe anāgataṃ;

‘不要追逐于过去，不要希求于未来；

Do not recollect the past, nor desire the future, ... pe ...

Yadatītaṃ pahīnaṃ taṃ, appattañca anāgataṃ.

所有过去的，都已经舍弃了，未来的还没有到来！

“Paccuppannañca yo dhammaṃ, tattha tattha vipassati;

对于现在的法，要在各个地方善于观察；

Asaṃhīraṃ asaṃkuppaṃ, taṃ vidvā manubrūhaye.

现观五蕴之法——不摇摆也不动乱，了知它并去修习！

“Ajjeva kiccamātappaṃ, ko jaññā maraṇaṃ suve;

只应在今天努力——必须热忱地去做，谁知道明天会不会死？

Na hi no saṅgaraṃ tena, mahāsenena maccunā.

确实是这样！我们无法与死神的大军讨价还价！

“Evaṃ vihāriṃ ātāpiṃ, ahorattamatanditaṃ;

像这样热忱地安住，日夜不懈怠；

Taṃ ve bhaddekarattoti, santo ācikkhate munī”ti.

这就是一夜贤者，寂静的圣者如此说。’

This is the single auspicious attachment, the appeased sage tells.

“Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā”ti?

对于世尊这样简略开示总说而未详细解释的含义，谁能详细地解说它的意义呢？’

Now who could give us the detailed exposition of this short exposition?

Atha kho tesaṃ bhikkhūnaṃ etadahosi – “ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ;

那时，那些比丘这样想：‘尊者大迦旃延是导师（世尊）所称赞、也是有智慧的同修行者们所尊重和敬佩的；

It occurred to those bhikkhus, venerable Mahākaccāna is praised by the Teacher as well as the wise co-associates of the holy life.

ahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāmā”ti.

而且，尊者大迦旃延能够详细解说世尊简略开示总说而未详细解释的含义。我们不如到尊者大迦旃延那里去吧；去了之后，向尊者大迦旃延请教这个意义。’

It is possible for venerable Mahākaccāna to give the detailed exposition for this short exposition given by the Blessed One. What if we approached venerable Mahākaccāna and asked this.

卍　　　　卍　　　　卍

第二章 ✩ 大迦旃延解说一夜贤者经偈 [3~7]

第一节 ❦ 一夜贤者经偈之略示、总说 [3]

﹝第三卷 ➲﹞ 281. Atha kho te bhikkhū yenāyasmā mahākaccāno tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā mahākaccānena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu.

那时，那些比丘们来到尊者大迦旃延那里。到了之后，与尊者大迦旃延互相问候，说了些友善、令人愉快的话后，坐在一旁。

Then those bhikkhus approached venerable Mahākaccāna, exchanged friendly greetings,

Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ mahākaccānaṃ etadavocuṃ – “idaṃ kho no, āvuso kaccāna, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho –

坐在一旁的那些比丘，这样对尊者大迦旃延说：

‘朋友！迦旃延！世尊简略地开示了总说，但没有详细解释含义，就从座位上起来进入住所了——
sat on a side and said -

'Friend, Kaccāna, the Blessed One gave this short exposition and without giving the detailed exposition got up from the seat and went to his dwelling.

“Atītaṃ nānvāgameyya…pe…Taṃ ve bhaddekarattoti, santo ācikkhate munī”ti.

‘不要追逐于过去，不要希求于未来；

所有过去的，都已经舍弃了，未来的还没有到来！

对于现在的法，要在各个地方善于观察；

现观五蕴之法——不摇摆也不动乱，了知它并去修习！

只应在今天努力——必须热忱地去做，谁知道明天会不会死？

确实是这样！我们无法与死神的大军讨价还价！

像这样热忱地安住，日夜不懈怠；

这就是一夜贤者，寂静的圣者如此说。’

'Do not recollect the past, nor desire the future, ... pe ...

This is the single auspicious attachment, the appeased sage tells.'

“Tesaṃ no, āvuso kaccāna, amhākaṃ, acirapakkantassa bhagavato, etadahosi – idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho –

就这样，世尊离开后不久，朋友！迦旃延！我们产生了这样的想法：

‘朋友！世尊刚才简略地开示了总说，但没有详细解释含义，就从座位上起来进入住所了——

Friend Kaccāna, soon after the Blessed One had gone, it occurred to us. 'Friends, the Blessed One gave us this short exposition and without giving the detailed exposition, went into his dwelling.

“Atītaṃ nānvāgameyya…pe…Taṃ ve bhaddekarattoti, santo ācikkhate munī”ti.

不要追逐于过去，不要希求于未来；

所有过去的，都已经舍弃了，未来的还没有到来！

对于现在的法，要在各个地方善于观察；

现观五蕴之法——不摇摆也不动乱，了知它并去修习！

只应在今天努力——必须热忱地去做，谁知道明天会不会死？

确实是这样！我们无法与死神的大军讨价还价！

像这样热忱地安住，日夜不懈怠；

这就是一夜贤者，寂静的圣者如此说。

Do not recollect the past, nor desire the future, ... pe ...

This is the single auspicious attachment, the appeased sage tells.

“Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyāti?

对于世尊这样简略开示总说而未详细解释的含义，谁能详细地解说它的意义呢？’

Now who could give us the detailed exposition of this short exposition?'

Tesaṃ no, āvuso kaccāna, amhākaṃ etadahosi – ‘ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāmā’ti. Vibhajatāyasmā mahākaccāno”ti.

就这样，朋友！迦旃延！我们产生了这样的想法：

‘尊者大迦旃延是导师（世尊）所称赞、也是有智慧的同修行者们所尊重和敬佩的；

而且，尊者大迦旃延能够详细解说世尊简略开示总说而未详细解释的含义。我们不如到尊者大迦旃延那里去吧；去了之后，向尊者大迦旃延请教这个意义。’希望尊者大迦旃延能为我们解说它的意义。

It occurred to us venerable Mahākaccāna is praised by the Teacher as well as the wise co-associates of the holy life. It is possible for venerable Mahākaccāna to give the detailed exposition for this short exposition given by the Blessed One. What if we approached venerable Mahākaccāna and asked this. So those bhikkhus approached venerable Mahākaccāna and said 'Friend Kaccāna, explain this to us.'

“Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṃ atikkamma khandhaṃ sākhāpalāse sāraṃ pariyesitabbaṃ maññeyya;

[尊者迦旃延说：]‘朋友们！譬如有人需要实木（心材），寻找实木，四处探求实木，遇到一棵高大挺立、有实木的大树，却越过了树根、越过了树干，反而想在枝叶中寻求实木。

'Friends, it is like a man in need of heartwood, going in search of it, come to a standing huge tree full of heartwood, ignoring the heartwood, roots and trunk was to think that the branches and leaves was the heartwood.

evaṃ sampadamidaṃ āyasmantānaṃ satthari sammukhībhūte taṃ bhagavantaṃ atisitvā amhe etamatthaṃ paṭipucchitabbaṃ maññatha [maññetha (pī.)].

现在的情况也是这样：各位尊者当着导师（世尊）的面时，却忽略了世尊，反而认为应该来问我这个意义。

In the same manner, the venerable ones come face-to-face with the Teacher have ignored him and should ask it from me.

So hāvuso, bhagavā jānaṃ jānāti, passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato.

朋友们！那位世尊确实是：知所应知、见所应见、具足法眼者、具足智慧者、体现正法者、梵行圆满者、言说开示者、阐明法义者、引导至涅槃（不死）者、赐予不死法者、法之主、如来。

That Blessed One knows, sees, has become wise, has become the Teaching and has become Brahmā. He preaches and practises, is the bringer of meanings, the giver of deathlessness, the lord of the Teaching and thus gone.

So ceva panetassa kālo ahosi yaṃ bhagavantaṃyeva etamatthaṃ paṭipuccheyyātha, yathā vo bhagavā byākareyya tathā naṃ dhāreyyāthā”ti.

这正是应当去请教世尊这个意义的时候，世尊会怎样为你们解说，你们就应当那样受持！’

Now is the right time to ask this from him and as he explains it, we will bear it in our minds'.

“Addhāvuso kaccāna, bhagavā jānaṃ jānāti, passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato.

[诸比丘说：]‘朋友！迦旃延！那位世尊确实是：知所应知、见所应见、具足法眼者、具足智慧者、体现正法者、梵行圆满者、言说开示者、阐明法义者、引导至涅槃（不死）者、赐予不死法者、法之主、如来。

'Friend Kaccāna, indeed, that Blessed One knows, sees, has become wise, has become the Teaching and has become Brahmā. He preaches and practises it, is the bringer of meanings, the giver of deathlessness, the lord of the Teaching and thus gone.

So ceva panetassa kālo ahosi yaṃ bhagavantaṃyeva etamatthaṃ paṭipuccheyyāma; yathā no bhagavā byākareyya tathā naṃ dhāreyyāma.

这正是应当去请教世尊这个意义的时候，世尊会怎样为我们解说，我们就应当那样受持！

Now is the right time to ask this from him and as he explains it, we will bear it in our minds.

Api cāyasmā mahākaccāno satthuceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ; pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ.

然而，朋友！尊者大迦旃延是导师（世尊）所称赞、也是有智慧的同修行者们所尊重和敬佩的；

而且，尊者大迦旃延能够详细解说世尊简略开示总说而未详细解释的含义。

Yet, venerable Mahākaccāna is praised by the Teacher as well as the wise co-associates of the holy life. It is possible for venerable Mahākaccāna to give the detailed exposition for this short exposition given by the Blessed One.

Vibhajatāyasmā mahākaccāno agaruṃ karitvā”ti [agarukaritvā (sī. syā. kaṃ. pī.)].

请尊者大迦旃延不要推辞，为我们解说吧，如果您不觉得麻烦的话。’

Friend Kaccāna, explain this to us, if it is not troublesome to you'.

“Tena hāvuso, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti.

[尊者迦旃延说：]‘那么，朋友们！仔细听，好好放在心上，我将为你们说。’

'Then friends, listen and attend carefully.

“Evamāvuso”ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṃ. Āyasmā mahākaccāno etadavoca –

那些比丘回答尊者大迦旃延说：‘是的，朋友！’

尊者大迦旃延这样说：

“Yaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho –

‘朋友们！世尊简略地开示了总说，但没有详细解释含义，就从座位上起来进入住所了——

Of this short exposition given by the Blessed One thus -

“Atītaṃ nānvāgameyya…pe…Taṃ ve bhaddekarattoti, santo ācikkhate munī”ti.

‘不要追逐于过去，不要希求于未来；

所有过去的，都已经舍弃了，未来的还没有到来！

对于现在的法，要在各个地方善于观察；

现观五蕴之法——不摇摆也不动乱，了知它并去修习！

只应在今天努力——必须热忱地去做，谁知道明天会不会死？

确实是这样！我们无法与死神的大军讨价还价！

像这样热忱地安住，日夜不懈怠；

这就是一夜贤者，寂静的圣者如此说。’

'Do not recollect the past, nor desire the future, ... pe ...

This is the single auspicious attachment, the appeased sage tells.'

Imassa kho ahaṃ, āvuso, bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi –

朋友们！对于世尊这样简略开示总说而未详细解释的含义，我是这样详细理解它的意义的：

I know the detailed explanation thus.

第二节 ❦ 一夜贤者经偈之详细解说（从六根观） [4~6]

1. 追忆、喜悦于──过去六根诸法 [4]

﹝第四卷 ➲﹞ 282. “Kathañca, āvuso, atītaṃ anvāgameti?

那么，朋友们！怎样是追逐于过去呢？

Friends, how is the past recollected?

Iti me cakkhu ahosi atītamaddhānaṃ iti rūpāti – tattha chandarāgappaṭibaddhaṃ [chandarāgappaṭibandhaṃ (ka.)] hoti viññāṇaṃ, chandarāgappaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto atītaṃ anvāgameti.

认为‘在过去的时候，有我的眼睛、有这样的色（形色、颜色）’——对于它们，（生起的）识被欲贪束缚；因为识被欲贪束缚，就乐于其中；因为乐于其中，这就是追逐于过去。

My eye and forms were thus in the past, with this,
there arises consciousness bound with interest and greed.

That consciousness bound to interest and greed delights.

With delight the past is recollected.

Iti me sotaṃ ahosi atītamaddhānaṃ iti saddāti…pe… iti me ghānaṃ ahosi atītamaddhānaṃ iti gandhāti… iti me jivhā ahosi atītamaddhānaṃ iti rasāti… iti me kāyo ahosi atītamaddhānaṃ iti phoṭṭhabbāti…

认为‘在过去的时候，有我的耳朵、有这样的声音...鼻子、这样的香气...舌头、这样的味道...身体、这样的触觉...’——对于它们，（生起的）识被欲贪束缚；因为识被欲贪束缚，就乐于其中；因为乐于其中，这就是追逐于过去。

My ear and sounds were thus in the pa... pe ...

My nose and scents were thus in the past, ... pe ... .

My tongue and tastes were thus in the past, ... pe ...

My body and touches were thus in the past, ... pe ... .

iti me mano ahosi atītamaddhānaṃ iti dhammāti – tattha chandarāgappaṭibaddhaṃ hoti viññāṇaṃ, chandarāgappaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto atītaṃ anvāgameti – evaṃ kho, āvuso, atītaṃ anvāgameti.

认为‘在过去的时候，有我的意、有这样的法（意所对的境）’——对于它们，（生起的）识被欲贪束缚；因为识被欲贪束缚，就乐于其中；因为乐于其中，这就是追逐于过去。朋友们！像这样就是追逐于过去。

My mind and ideas were thus in the past, with this,
there arises consciousness bound with interest and greed.

That consciousness bound to interest and greed delights.

With delight the past is recollected. Friends, thus the past is recollected.

2. 勿追忆、勿喜悦于──过去六根诸法 [4]

“Kathañca, āvuso, atītaṃ nānvāgameti?

那么，朋友们！怎样是不追逐过去呢？

Friends, how is the past not recollected?

Iti me cakkhu ahosi atītamaddhānaṃ iti rūpāti – tattha na chandarāgappaṭibaddhaṃ hoti viññāṇaṃ, na chandarāgappaṭibaddhattā viññāṇassa na tadabhinandati, na tadabhinandanto atītaṃ nānvāgameti.

认为‘在过去的时候，有我的眼睛、有这样的色’——对于它们，（生起的）识不被欲贪束缚；因为识不被欲贪束缚，就不乐于其中；因为不乐于其中，这就是不追逐于过去。

My eye and forms were thus in the past, with this,
there does not arise consciousness bound to interest and greed.

That consciousness not bound to interest and greed does not delight.

Without delight the past is not recollected.

Iti me sotaṃ ahosi atītamaddhānaṃ iti saddāti…pe… iti me ghānaṃ ahosi atītamaddhānaṃ iti gandhāti… iti me jivhā ahosi atītamaddhānaṃ iti rasāti… iti me kāyo ahosi atītamaddhānaṃ iti phoṭṭhabbāti…

认为‘在过去的时候，有我的耳朵、有这样的声音...鼻子、这样的香气...舌头、这样的味道...身体、这样的触觉...’——对于它们，（生起的）识不被欲贪束缚；因为识不被欲贪束缚，就不乐于其中；因为不乐于其中，这就是不追逐于过去。

My ear and sounds were thus in the pa... pe ...

My nose and scents were thus in the past, ... pe ... .

My tongue and tastes were thus in the past, ... pe ...

My body and touches were thus in the past, ... pe ... .

iti me mano ahosi atītamaddhānaṃ iti dhammāti – tattha na chandarāgappaṭibaddhaṃ hoti viññāṇaṃ, na chandarāgappaṭibaddhattā viññāṇassa, na tadabhinandati, na tadabhinandanto atītaṃ nānvāgameti – evaṃ kho, āvuso, atītaṃ nānvāgameti.

认为‘在过去的时候，有我的意、有这样的法’——对于它们，（生起的）识不被欲贪束缚；因为识不被欲贪束缚，就不乐于其中；因为不乐于其中，这就是不追逐于过去。朋友们！像这样就是不追逐于过去。

My mind and ideas were thus in the past, with this,
there does not arise consciousness bound to interest and greed.

That consciousness not bound to interest and greed does not delight.

Without delight the past is not recollected.

Friends, thus the past is not recollected.

3. 盼愿、喜悦于──未来六根诸法 [5]

﹝第五卷 ➲﹞ 283. “Kathañca, āvuso, anāgataṃ paṭikaṅkhati?

朋友们！那么，怎样是希求于未来呢？

Friends, how do you desire the future?

Iti me cakkhu siyā anāgatamaddhānaṃ iti rūpāti – appaṭiladdhassa paṭilābhāya cittaṃ paṇidahati, cetaso paṇidhānapaccayā tadabhinandati, tadabhinandanto anāgataṃ paṭikaṅkhati.

认为‘在未来的时候，愿我的眼睛是这样、色是这样’——对于未获得的，内心存有期盼；因为内心有期盼作为缘，就乐于其中；因为乐于其中，这就是希求于未来。

My eye and forms will be thus in the future,
for the not gained, an aspiration is made.

On account of an aspiration there is delight.

The delighted desire the future.

Iti me sotaṃ siyā anāgatamaddhānaṃ iti saddāti…pe… iti me ghānaṃ siyā anāgatamaddhānaṃ iti gandhāti… iti me jivhā siyā anāgatamaddhānaṃ iti rasāti… iti me kāyo siyā anāgatamaddhānaṃ iti phoṭṭhabbāti…

认为‘在未来的时候，愿我的耳朵是这样、声音是这样...鼻子、这样的香气...舌头、这样的味道...身体、这样的触觉...’——对于未获得的，内心存有期盼；因为内心有期盼作为缘，就乐于其中；因为乐于其中，这就是希求于未来。

My ear and sounds will be thus in the future, ... pe ...

My nose and scents will be thus in the future, ... pe ...

My tongue and tastes will be thus in the future, ... pe ...

My body and touches will be thus in the future, ... pe ... .

iti me mano siyā anāgatamaddhānaṃ iti dhammāti – appaṭiladdhassa paṭilābhāya cittaṃ paṇidahati, cetaso paṇidhānapaccayā tadabhinandati, tadabhinandanto anāgataṃ paṭikaṅkhati – evaṃ kho, āvuso, anāgataṃ paṭikaṅkhati.

认为‘在未来的时候，愿我的意是这样、法是这样’——对于未获得的，内心存有期盼；因为内心有期盼作为缘，就乐于其中；因为乐于其中，这就是希求于未来。朋友们！像这样就是希求于未来。

My mind and ideas will be thus in the future.

For the not gained an aspiration is made.

On account of an aspiration there is delight.

The delighted desire the future.

Friends, thus the future is desired.

4. 勿盼愿、勿喜悦于──未来六根诸法 [5]

“Kathañca, āvuso, anāgataṃ nappaṭikaṅkhati?

那么，朋友们！怎样是不希求于未来呢？

Friends, how do you not desire the future?

Iti me cakkhu siyā anāgatamaddhānaṃ iti rūpāti – appaṭiladdhassa paṭilābhāya cittaṃ nappaṇidahati, cetaso appaṇidhānapaccayā na tadabhinandati, na tadabhinandanto anāgataṃ nappaṭikaṅkhati.

认为‘在未来的时候，愿我的眼睛是这样、色是这样’——对于未获得的，内心不存有期盼；因为内心没有期盼作为缘，就不乐于其中；因为不乐于其中，这就是不希求于未来。

My eye and forms will be thus in the future,
for the not gained, an aspiration is not made.

On account of the absence of an aspiration there is no delight.

The not delighted do not desire the future.

Iti me sotaṃ siyā anāgatamaddhānaṃ iti saddāti…pe… iti me ghānaṃ siyā anāgatamaddhānaṃ iti gandhāti… iti me jivhā siyā anāgatamaddhānaṃ iti rasāti… iti me kāyo siyā anāgatamaddhānaṃ iti phoṭṭhabbāti…

认为‘在未来的时候，愿我的耳朵是这样、声音是这样...鼻子、这样的香气...舌头、这样的味道...身体、这样的触觉...’——对于未获得的，内心不存有期盼；因为内心没有期盼作为缘，就不乐于其中；因为不乐于其中，这就是不希求于未来。

My ear and sounds will be thus in the future... pe ...

My nose and scents will be thus in the future, ... pe ...

My tongue and tastes will be thus in the future, ... pe ...

My body and touches will be thus in the future, ... pe ... .

iti me mano siyā anāgatamaddhānaṃ iti dhammāti – appaṭiladdhassa paṭilābhāya cittaṃ nappaṇidahati, cetaso appaṇidhānapaccayā na tadabhinandati, na tadabhinandanto anāgataṃ nappaṭikaṅkhati – evaṃ kho, āvuso, anāgataṃ nappaṭikaṅkhati.

认为‘在未来的时候，愿我的意是这样、法是这样’——对于未获得的，内心不存有期盼；因为内心没有期盼作为缘，就不乐于其中；因为不乐于其中，这就是不希求于未来。朋友们！像这样就是不希求于未来。

My mind and ideas will be thus in the future.

For the not gained an aspiration is not made.

On account of the absence of an aspiration there is no delight.

The not delighted do not desire the future.

Friends, thus the future is not desired.

5. 动摇、不善观察于──现在六根诸法 [6]

﹝第六卷 ➲﹞ 284. “Kathañca, āvuso, paccuppannesu dhammesu saṃhīrati?

那么，朋友们！怎样是对现在的诸法摇摆不定（或被牵引）呢？

Friends, how is there faltering in things arisen in the present?

Yañcāvuso, cakkhu ye ca rūpā – ubhayametaṃ paccuppannaṃ. Tasmiṃ ce paccuppanne chandarāgappaṭibaddhaṃ hoti viññāṇaṃ, chandarāgappaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto paccuppannesu dhammesu saṃhīrati.

朋友们！那眼睛和那些色，两者都是现在发生的。对于现在发生的这两者，（生起的）识被欲贪束缚；因为识被欲贪束缚，就乐于其中；因为乐于其中，这就是对现在的诸法摇摆不定。

Friends, the eye and forms are both things that arise in the present.

Based on them arises consciousness bound to interest and greed in the present.

There is delight when the consciousness is bound to interest and greed.

To the delighted there is faltering in things arisen in the present.

Yañcāvuso, sotaṃ ye ca saddā…pe… yañcāvuso, ghānaṃ ye ca gandhā… yā cāvuso, jivhā ye ca rasā… yo cāvuso, kāyo ye ca phoṭṭhabbā…

朋友们！那耳朵和那些声音...鼻子和那些香气...舌头和那些味道...身体和那些触觉...两者都是现在发生的。对于现在发生的这两者，（生起的）识被欲贪束缚；因为识被欲贪束缚，就乐于其中；因为乐于其中，这就是对现在的诸法摇摆不定。

The ear and sounds are both things that arise in the prese... pe ...

The nose and scents are both things that arise in the present ... pe ...

The tongue and tastes are both things that arise in the present ... pe ...

The body and touches are both things that arise in the present ... pe ...

yo cāvuso, mano ye ca dhammā – ubhayametaṃ paccuppannaṃ. Tasmiṃ ce paccuppanne chandarāgappaṭibaddhaṃ hoti viññāṇaṃ, chandarāgappaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto paccuppannesu dhammesu saṃhīrati – evaṃ kho, āvuso, paccuppannesu dhammesu saṃhīrati.

朋友们！那意和那些法，两者都是现在发生的。对于现在发生的这两者，（生起的）识被欲贪束缚；因为识被欲贪束缚，就乐于其中；因为乐于其中，这就是对现在的诸法摇摆不定。朋友们！像这样就是对现在的诸法摇摆不定。

The mind and ideas are both things that arise in the present.

Based on them arises consciousness bound to interest and greed in the present.

There is delight when the consciousness is bound to interest and greed.

To the delighted there is faltering in things arisen in the present.

6. 不动摇、善观察于──现在六根诸法 [6]

“Kathañca, āvuso, paccuppannesu dhammesu na saṃhīrati?

那么，朋友们！怎样是不对现在的诸法摇摆不定呢？

Friends, how is there no faltering in things arisen in the present?

Yañcāvuso, cakkhu ye ca rūpā – ubhayametaṃ paccuppannaṃ. Tasmiṃ ce paccuppanne na chandarāgappaṭibaddhaṃ hoti viññāṇaṃ, na chandarāgappaṭibaddhattā viññāṇassa na tadabhinandati, na tadabhinandanto paccuppannesu dhammesu na saṃhīrati.

朋友们！那眼睛和那些色，两者都是现在发生的。对于现在发生的这两者，（生起的）识不被欲贪束缚；因为识不被欲贪束缚，就不乐于其中；因为不乐于其中，这就是不对现在的诸法摇摆不定。

Friends, the eye and forms are both things that arise in the present.

Based on them arises consciousness not bound to interest and greed in the present.

There is no delight when the consciousness is not bound to interest and greed.

To the not delighted there is no faltering in things arisen in the present.

Yañcāvuso, sotaṃ ye ca saddā…pe… yañcāvuso, ghānaṃ ye ca gandhā… yā cāvuso, jivhā ye ca rasā… yo cāvuso, kāyo ye ca phoṭṭhabbā…

朋友们！那耳朵和那些声音...鼻子和那些香气...舌头和那些味道...身体和那些触觉...两者都是现在发生的。对于现在发生的这两者，（生起的）识不被欲贪束缚；因为识不被欲贪束缚，就不乐于其中；因为不乐于其中，这就是不对现在的诸法摇摆不定。

The ear and sounds are both things that arise in the present ... pe ...

The nose and scents are both things that arise in the present ... pe ...

The tongue and tastes are both things that arise in the present ... pe ...

The body and touches are both things that arise in the present ... pe ...

yo cāvuso, mano ye ca dhammā – ubhayametaṃ paccuppannaṃ. Tasmiṃ ce paccuppanne na chandarāgappaṭibaddhaṃ hoti viññāṇaṃ, na chandarāgappaṭibaddhattā viññāṇassa na tadabhinandati, na tadabhinandanto paccuppannesu dhammesu na saṃhīrati – evaṃ kho, āvuso, paccuppannesu dhammesu na saṃhīrati.

朋友们！那意和那些法，两者都是现在发生的。对于现在发生的这两者，（生起的）识不被欲贪束缚；因为识不被欲贪束缚，就不乐于其中；因为不乐于其中，这就是不对现在的诸法摇摆不定。朋友们！像这样就是不对现在的诸法摇摆不定。

The mind and ideas are both things that arise in the present.

Based on them arises consciousness not bound to interest and greed in the present.

There is no delight when the consciousness is not bound to interest and greed. To the not delighted there is no faltering in things arisen in the present.

Friends, in this manner there is no faltering in things arisen in the present.

卍　　　　卍　　　　卍

第三节 ❦ 一夜贤者经偈之总结 [7]

﹝第七卷 ➲﹞ 285. “Yaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho –

朋友们！世尊简略地开示了总说，但没有详细解释含义，就从座位上起来进入住所了——

Friends, of this short exposition given by the Blessed One thus:

“Atītaṃ nānvāgameyya…pe…Taṃ ve bhaddekarattoti, santo ācikkhate munī”ti.

‘不要追逐于过去，不要希求于未来；

所有过去的，都已经舍弃了，未来的还没有到来！

对于现在的法，要在各个地方善于观察；

现观五蕴之法——不摇摆也不动乱，了知它并去修习！

只应在今天努力——必须热忱地去做，谁知道明天会不会死？

确实是这样！我们无法与死神的大军讨价还价！

像这样热忱地安住，日夜不懈怠；

这就是一夜贤者，寂静的圣者如此说。’

'Do not recollect the past, nor desire the future, ... pe ...

This is the single auspicious attachment, the appeased sage tells.'

“Imassa kho ahaṃ, āvuso, bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi.

朋友们！对于世尊这样简略开示总说而未详细解释的含义，我是这样详细理解它的意义的。

I know the detailed explanation thus.

Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyātha, yathā vo bhagavā byākaroti tathā naṃ dhāreyyāthā”ti.

如果你们愿意的话，各位尊者！可以去到世尊那里，请教这个意义。世尊会怎样为你们解说，你们就应当那样受持。’

If you wish approach the Blessed One and ask him about it.

As he explains it, we will bear it in our minds.

卍　　　　卍　　　　卍

第三章 ✩ 世尊嘉许大迦旃延──结语 (Epilog) [7]

Atha kho te bhikkhū āyasmato mahākaccānassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṃsu;

这时，那些比丘对尊者大迦旃延所说的话感到欢喜、随喜，从座位上起来，前往世尊那里。

Those bhikkhus delighted with the words of venerable Mahākaccāna and appreciating them got up from their seats, approached the Blessed One,

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu.

到了之后，顶礼世尊，坐在一旁。

worshipped, sat on a side,

Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – “yaṃ kho no, bhante, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho –

坐在一旁的那些比丘，这样对世尊说：

‘世尊！您简略地开示了总说，但没有详细解释含义，就从座位上起来进入住所了——
and said: 'Venerable sir, that exposition, which the Blessed One stated in short and without giving the detailed explanation got up from the seat and went to the dwelling, such as:

“Atītaṃ nānvāgameyya…pe…Taṃ ve bhaddekarattoti, santo ācikkhate munī”ti.

‘不要追逐于过去，不要希求于未来；

所有过去的，都已经舍弃了，未来的还没有到来！

对于现在的法，要在各个地方善于观察；

现观五蕴之法——不摇摆也不动乱，了知它并去修习！

只应在今天努力——必须热忱地去做，谁知道明天会不会死？

确实是这样！我们无法与死神的大军讨价还价！

像这样热忱地安住，日夜不懈怠；

这就是一夜贤者，寂静的圣者如此说。’

'Do not recollect the past, nor desire the future, ... pe ...

This is the single auspicious attachment, the appeased sage tells.'

Tesaṃ no, bhante, amhākaṃ, acirapakkantassa bhagavato, etadahosi – “idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho –

世尊！就这样，我们在您离开后不久，产生了这样的想法：

‘朋友！世尊刚才简略地开示了总说，但没有详细解释含义，就从座位上起来进入住所了——

Soon after the Blessed One had gone to his dwelling,

“Atītaṃ nānvāgameyya, nappaṭikaṅkhe anāgataṃ;

不要追逐于过去，不要希求于未来；

Yadatītaṃ pahīnaṃ taṃ, appattañca anāgataṃ.

所有过去的，都已经舍弃了，未来的还没有到来！

“Paccuppannañca yo dhammaṃ, tattha tattha vipassati;

对于现在的法，要在各个地方善于观察；

Asaṃhīraṃ asaṃkuppaṃ, taṃ vidvā manubrūhaye.

现观五蕴之法——不摇摆也不动乱，了知它并去修习！

“Ajjeva kiccamātappaṃ, ko jaññā maraṇaṃ suve;

只应在今天努力——必须热忱地去做，谁知道明天会不会死？

Na hi no saṅgaraṃ tena, mahāsenena maccunā.

确实是这样！我们无法与死神的大军讨价还价！

“Evaṃ vihāriṃ ātāpiṃ, ahorattamatanditaṃ;

像这样热忱地安住，日夜不懈怠；

Taṃ ve bhaddekarattoti, santo ācikkhate munī”ti.

这就是一夜贤者，寂静的圣者如此说。

“‘Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’ti?

对于世尊这样简略开示总说而未详细解释的含义，谁能详细地解说它的意义呢？’

it occurred to us who could give us the detailed exposition of this short exposition?'

Tesaṃ no, bhante, amhākaṃ etadahosi – ‘ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ.

世尊！那时，我们这样想：‘尊者大迦旃延是导师（世尊）您所称赞、也是有智慧的同修行者们所尊重和敬佩的；

It occurred to us venerable Mahākaccāna is praised by the Teacher as well as the wise co-associates of the holy life.

Pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāmā’ti.

而且，尊者大迦旃延能够详细解说您简略开示总说而未详细解释的含义。我们不如到尊者大迦旃延那里去吧；去了之后，向尊者大迦旃延请教这个意义。’

It is possible for venerable Mahākaccāna to give the detailed exposition for this short exposition given by the Blessed One.

Atha kho mayaṃ, bhante, yenāyasmā mahākaccāno tenupasaṅkamimha; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipucchimha.

世尊！那时，我们就到尊者大迦旃延那里去了。到了之后，向尊者大迦旃延请教了这个意义。

We approached venerable Mahākaccāna and asked him to explain this to us.

Tesaṃ no, bhante, āyasmatā mahākaccānena imehi ākārehi imehi padehi imehi byañjanehi attho vibhatto”ti.

世尊！尊者大迦旃延用这些方式、这些言辞、这些文句，为我们解说了这个意义。’

He explained it in this manner with these words and phrases.

“Paṇḍito, bhikkhave, mahākaccāno; mahāpañño, bhikkhave mahākaccāno. Maṃ cepi tumhe, bhikkhave, etamatthaṃ paṭipuccheyyātha, ahampi taṃ evamevaṃ byākareyyaṃ yathā taṃ mahākaccānena byākataṃ. Eso, cevetassa attho. Evañca naṃ dhārethā”ti.

[世尊说：]‘诸比丘！大迦旃延是贤智的，诸比丘！大迦旃延是有大智慧的。诸比丘！如果你们来问我这个意义，我也会像大迦旃延所解说的那样来解说。这正是它的意义，你们应当这样受持。’

Bhikkhus, Mahākaccāna is wise, if you had asked it from me, I would have explained it in this same manner. This is its meaning, bear it as that.

Idamavoca bhagavā.

世尊这样说完。

The Blessed One said thus,

Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

那些比丘心满意足，

欢喜地信受世尊所说的话。

and those bhikkhus delighted in the words of the Blessed One.

Mahākaccānabhaddekarattasuttaṃ niṭṭhitaṃ tatiyaṃ.

大迦旃延一夜贤者经 ～解说品‧第三经终

Venerable Mahakaccana's Explation of the Single Auspicious Attachment: the Third.

～《中部经典‧解说品‧Mahākaccānabhaddekarattasutta 大迦旃延一夜贤者经》(MN 133, 279-285)

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2566.6.9 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《3》Uparipaṇṇāsapāḷi 后分五十二经篇 (MN 101-152, 1-463)/4. Vibhaṅgavagga 解说品 (MN 131-142, 272-382)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.4 Lomasakaṅgiyabhaddekarattasutta 卢夷强耆一夜贤者经 (MN 134, 286-288)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Lomasakaṅgiyabhaddekarattasuttaṃ

卢夷强耆一夜贤者经 A Single Auspicious Attachment To Venerable Lomasangiya

【 English Translated from the Pali by Sister Upalavanna 】

卢夷强耆一夜贤者经【目录】(Contents)

第134 经 ✩ 卢夷强耆一夜贤者经 Lomasakaṅgiyabhaddekarattasuttaṃ (MN 134, 286-288) [1~3]

第一章 ✩ 与栴檀天子问答──前言 (Preface) [1~2]

第二章 ✩ 世尊为尊者卢夷强耆解答 [3]

第一节 ❦ 一夜贤者经偈之总说 [3]

第二节 ❦ 一夜贤者经偈之解说（从五蕴观） [3]

1. 追忆、喜悦于──过去五蕴诸法 [3]

2. 勿追忆、勿喜悦于──过去五蕴诸法 [3]

3. 盼愿、喜悦于──未来五蕴诸法 [3]

4. 勿盼愿、勿喜悦于──未来五蕴诸法 [3]

5. 动摇、不善观察于──现在五蕴诸法 [3]

6. 不动摇、善观察于──现在五蕴诸法 [3]

第三节 ❦ 一夜贤者经偈之总结 [3]

第三章 ✩ 结束语 (Epilog) [3]

༺ ⎈ ༻

第134 经 ✩ 卢夷强耆一夜贤者经 Lomasakaṅgiyabhaddekarattasuttaṃ (MN 134, 286-288) [1~3]

A Single Auspicious Attachment To Venerable Lomasangiya

第一章 ✩ 与栴檀天子问答──前言 (Preface) [1~2]

﹝第一卷 ➲﹞ 286. Evaṃ me sutaṃ –

我是这样听说的——

I heard thus.

ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.

某个时候，世尊住在舍卫城的祇陀林给孤独园。

At one time the Blessed One was living in the monastery offered by Anathapindika in Jeta's grove in Savatthi.

Tena kho pana samayena āyasmā lomasakaṅgiyo [lomasakakaṅgiyo (ṭīkā)] sakkesu viharati kapilavatthusmiṃ nigrodhārāme.

那时，尊者卢夷强耆住在释迦族的迦毗罗卫城榕树园。

At that time venerable Lomasangiya was dwelling in Nigrodha's monasteryin Kapilavatthu in the Sakya country.

Atha kho candano devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ nigrodhārāmaṃ obhāsetvā yenāyasmā lomasakaṅgiyo tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi.

这时有容貌非常殊胜的栴檀天子，在天快亮的时候，以光明照亮了整个榕树园，来到尊者卢夷强耆那里。到了之后，站在一旁。

Then the deity Chandana when the night was waning illuminated the whole Nigrodha monastery with a resplendent light, approached venerable Lomasangiya, stood on a side,

Ekamantaṃ ṭhito kho candano devaputto āyasmantaṃ lomasakaṅgiyaṃ etadavoca – “dhāresi tvaṃ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañcā”ti?

站在一旁的栴檀天子，这样对尊者卢夷强耆说：

“比丘！你还记得一夜贤者的总说和解说吗？”

and said'Bhikkhu, do you remember the short and detailed exposition of the single auspicious attachment?

“Na kho ahaṃ, āvuso, dhāremi bhaddekarattassa uddesañca vibhaṅgañca. Tvaṃ panāvuso, dhāresi bhaddekarattassa uddesañca vibhaṅgañcā”ti?

［尊者说：］“朋友！我不记得一夜贤者的总说和解说。

那么，你记得一夜贤者的总说和解说吗？”

'Friend, I do not remember the short and detailed exposition of the single auspicious attachment. Do you remember it?

“Ahampi kho, bhikkhu, na dhāremi bhaddekarattassa uddesañca vibhaṅgañca. Dhāresi pana tvaṃ, bhikkhu, bhaddekarattiyo gāthā”ti?

［天子说：］“比丘！我也不记得一夜贤者的总说和解说。

比丘！那么，你记得一夜贤者的偈颂吗？”

'Bhikkhu, I too do not remember the short and detailed exposition of the single auspicious attachment. Bhikkhu, do you remember the verses of the single auspicious attachment?'

“Na kho ahaṃ, āvuso, dhāremi bhaddekarattiyo gāthā. Tvaṃ panāvuso, dhāresi bhaddekarattiyo gāthā”ti?

［尊者说：］“朋友！我不记得一夜贤者的偈颂。

朋友！那么，你记得一夜贤者的偈颂吗？”

'Friend, I do not remember the verses of the single auspicious attachment. Do you remember them?'

“Dhāremi kho ahaṃ, bhikkhu, bhaddekarattiyo gāthā”ti.

［天子说：］“比丘！我记得一夜贤者的偈颂。”

'Bhikkhu, I remember the verses of the single auspicious attachment.'

“Yathā kathaṃ pana tvaṃ, āvuso, dhāresi bhaddekarattiyo gāthā”ti?

［尊者说：］“朋友！那么，你是怎样记得一夜贤者的偈颂的呢？”

'Friend, how is it that you remember the verses of the ssingle auspicious attachment?'

“Ekamidaṃ, bhikkhu, samayaṃ bhagavā devesu tāvatiṃsesu viharati pāricchattakamūle paṇḍukambalasilāyaṃ. Tatra bhagavā devānaṃ tāvatiṃsānaṃ bhaddekarattassa uddesañca vibhaṅgañca abhāsi –

［天子说：］“比丘！某个时候，世尊住在三十三天，坐在昼度树下的帝释宝座——班度甘巴拉石（橙黄色毯石）上。

在那个地方，世尊为三十三天的天神们，开示了一夜贤者的总说和解说：

'Bhikkhu, once the Blessed One abode under the Paricchattaka shade with the gods of the thirty and there the short and detailed explanation of the single auspicious attachment was preached to the gods of the thirty-three.

“Atītaṃ nānvāgameyya, nappaṭikaṅkhe anāgataṃ;

‘不要追逐过去，不要期望未来；

'Do not recollect the past, nor desire the future,

Yadatītaṃ pahīnaṃ taṃ, appattañca anāgataṃ.

凡是过去的，它都已经被舍弃，未来的还没有到来！

The past is over, the future has not come.

“Paccuppannañca yo dhammaṃ, tattha tattha vipassati;

而对于现在的法，处处都要善于观察；

These things of the present, see them with insight as they arise.

Asaṃhīraṃ asaṃkuppaṃ, taṃ vidvā manubrūhaye.

以智慧观察五蕴法——不被动摇、不被撼动，了知这个道理并加以修习！

Not faltering and not moved, think about them.

“Ajjeva kiccamātappaṃ, ko jaññā maraṇaṃ suve;

今天就应该努力——必须热忱地去做，谁知道明天死亡是否会来临？

Today itself the dispelling should be done,

Tomorrow death might come.

Na hi no saṅgaraṃ tena, mahāsenena maccunā.

我们实在无法和那拥有强大军队的死神约定（何时不来）！

We will not have any associations with Death and his great army.

“Evaṃ vihāriṃ ātāpiṃ, ahorattamatanditaṃ;

热忱地像这样安住，日夜不懈怠；

You should abide dispelling thus, day and night zealously,

Taṃ ve bhaddekarattoti, santo ācikkhate munī”ti.

这样的人，寂静的圣者（牟尼）称之为‘真正的一夜贤者’。’

This is the single auspicious attachment, the appeased sage tells.

“Evaṃ kho ahaṃ, bhikkhu, dhāremi bhaddekarattiyo gāthā.

比丘！我就是这样记得一夜贤者的偈颂的。

'Bhikkhu, in this manner I remember the verses of the single auspicious attachment.

Uggaṇhāhi tvaṃ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca;

比丘！你应该学习一夜贤者的总说和解说。

Bhikkhu, learn,

pariyāpuṇāhi tvaṃ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca;

比丘！你应该精通一夜贤者的总说和解说。

practise,

dhārehi tvaṃ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca.

比丘！你应该记住一夜贤者的总说和解说。

and remember the short and detailed exposition of the single auspicious attachment,

Atthasaṃhito, bhikkhu, bhaddekarattassa uddeso ca vibhaṅgo ca ādibrahmacariyako”ti. Idamavoca candano devaputto. Idaṃ vatvā tatthevantaradhāyi.

比丘！一夜贤者的总说和解说，是伴随着清净修行（梵行）最初的利益的！”这就是栴檀天子所说的话。说完之后，就在那里消失不见了。

it tells the fundamentalsof the holy life. saying this, the deity vanished from there.

﹝第二卷 ➲﹞ 287. Atha kho āyasmā lomasakaṅgiyo tassā rattiyā accayena senāsanaṃ saṃsāmetvā pattacīvaramādāya yena sāvatthi tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena sāvatthi jetavanaṃ anāthapiṇḍikassa ārāmo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

之后，尊者卢夷强耆在那一夜过后天亮时，收拾好卧具，拿着衣钵，动身向舍卫城游行而去。

按顺序一路游行，来到了舍卫城的祇陀林给孤独园，去到世尊那里。到了之后，向世尊顶礼，然后坐在一旁。

'Venerable Lomasangiya at the end of that night, arranged his dwelling and taking bowl and robes, left on a tour to reach Savatthi.

Coming in stages he reached the monastery offered by Anathapindika in Jeta's grove in Savatthi, approached the Blessed One worshipped and sat on a side.

Ekamantaṃ nisinno kho āyasmā lomasakaṅgiyo bhagavantaṃ etadavoca –

坐在一旁的尊者卢夷强耆对世尊这样说道：

Venerable Lomasangiya said.

“Ekamidāhaṃ, bhante, samayaṃ sakkesu viharāmi kapilavatthusmiṃ nigrodhārāme.

“大德！某个时候，我住在释迦族的迦毗罗卫城榕树园。

'Venerable sir, once I was dwelling in Nigrodha's monastery in Kapilavatthu in the Sakya country.

Atha kho, bhante, aññataro devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ nigrodhārāmaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi.

大德！那时，有一位容貌非常殊胜的天子，在天快亮的时候，以光明照亮了整个榕树园而来。到了之后，站在一旁。

Then a certain deity, when the night was waning illuminated the whole Nigrodha monastery with a resplendent light, approached me, stood on a side,

Ekamantaṃ ṭhito kho, bhante, so devaputto maṃ etadavoca – ‘dhāresi tvaṃ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañcā’ti?

大德！站在一旁的那个天子，这样对我说：

‘比丘！你还记得一夜贤者的总说和解说吗？’

and said 'Bhikkhu, do you remember the short and detailed exposition of the single auspicious attachment?

Evaṃ vutte ahaṃ, bhante, taṃ devaputtaṃ etadavocaṃ – ‘na kho ahaṃ, āvuso, dhāremi bhaddekarattassa uddesañca vibhaṅgañca. Tvaṃ panāvuso, dhāresi bhaddekarattassa uddesañca vibhaṅgañcā’ti?

大德！他这样说后，我对那个天子说：

‘朋友！我不记得一夜贤者的总说和解说。

那么，你记得一夜贤者的总说和解说吗？’

I said friend, I do not remember the short and detailed exposition of the single auspicious attachment. Do you remember it?

‘Ahampi kho, bhikkhu, na dhāremi bhaddekarattassa uddesañca vibhaṅgañca. Dhāresi pana tvaṃ, bhikkhu, bhaddekarattiyo gāthā’ti?

［那个天子说：］‘比丘！我也不记得一夜贤者的总说和解说。

比丘！那么，你记得一夜贤者的偈颂吗？’

Then that deity said, bhikkhu, I too do not remember the short and detailed exposition of the single auspicious attachment.

Bhikkhu, do you remember the verses of the single auspicious attachment?

‘Na kho ahaṃ, āvuso, dhāremi bhaddekarattiyo gāthā. Tvaṃ panāvuso, dhāresi bhaddekarattiyo gāthā’ti?

［我这样回答：］‘朋友！我不记得一夜贤者的偈颂。

朋友！那么，你记得一夜贤者的偈颂吗？’

Then I said friend, I do not remember the verses of the single auspicious attachment.

Do you remember them?

‘Dhāremi kho ahaṃ, bhikkhu, bhaddekarattiyo gāthā’ti.

［那个天子说：］‘比丘！我记得一夜贤者的偈颂。’

Then he said bhikkhu, I remember the verses of the single auspicious attachment.

‘Yathā kathaṃ pana tvaṃ, āvuso, dhāresi bhaddekarattiyo gāthā’ti?

［我这样问：］‘朋友！那么，你是怎样记得一夜贤者的偈颂的呢？’

Then I asked, friend, how is it that you remember the verses of the single auspicious attachment?

Ekamidaṃ, bhikkhu, samayaṃ bhagavā devesu tāvatiṃsesu viharati pāricchattakamūle paṇḍukambalasilāyaṃ. Tatra kho bhagavā devānaṃ tāvatiṃsānaṃ bhaddekarattassa uddesañca vibhaṅgañca abhāsi –

［那个天子说：］‘比丘！某个时候，世尊住在三十三天，坐在昼度树下的帝释宝座——班度甘巴拉石上。

在那个地方，世尊为三十三天的天神们，开示了一夜贤者的总说和解说：

Venerable sir he said, bhikkhu, once the Blessed One abode under the Paricchattaka shade with the gods of the thirty and there the short and detailed explanation ofthe single auspicious attachment was preached to the gods of the thirty-three.

“Atītaṃ nānvāgameyya…pe…Taṃ ve bhaddekarattoti, santo ācikkhate munī”ti.

不要追逐过去，不要期望未来；

凡是过去的，它都已经被舍弃，未来的还没有到来！

而对于现在的法，处处都要善于观察；

以智慧观察五蕴法——不被动摇、不被撼动，了知这个道理并加以修习！

今天就应该努力——必须热忱地去做，谁知道明天死亡是否会来临？

我们实在无法和那拥有强大军队的死神约定（何时不来）！

热忱地像这样安住，日夜不懈怠；

这样的人，寂静的圣者（牟尼）称之为‘真正的一夜贤者’。

'Do not recollect the past, nor desire the future,

The past is over, the future has not come.

These things of the present, see them with insight as they arise

Not faltering and not moved, think about them.

Today itself the dispelling should be done

Tomorrow death might come

We will not have any associations with Death and his great army

You should abide dispelling thus, day and night zealously,

This is the single auspicious attachment, the appeased sage tells.

“Evaṃ kho ahaṃ, bhikkhu, dhāremi bhaddekarattiyo gāthā.

比丘！我就是这样记得一夜贤者的偈颂的。

'Bhikkhu, in this manner I remember the verses of the single auspicious attachment.

Uggaṇhāhi tvaṃ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca;

比丘！你应该学习一夜贤者的总说和解说。

Bhikkhu, learn,

pariyāpuṇāhi tvaṃ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca;

比丘！你应该精通一夜贤者的总说和解说。

Practise,

dhārehi tvaṃ, bhikkhu, bhaddekarattassa uddesañca vibhaṅgañca.

比丘！你应该记住一夜贤者的总说和解说。

and remember the short and detailed exposition of the single auspicious attachment,

Atthasaṃhito, bhikkhu, bhaddekarattassa uddeso ca vibhaṅgo ca ādibrahmacariyako’ti. Idamavoca, bhante, so devaputto; idaṃ vatvā tatthevantaradhāyi.

比丘！一夜贤者的总说和解说，是伴随着清净修行（梵行）最初的利益的！’

大德！这就是那个天子所说的话。

说完之后，就在那里消失不见了。

it tells the fundamentals of the holy life. saying this, the deity vanished from there.

Sādhu me, bhante, bhagavā bhaddekarattassa uddesañca vibhaṅgañca desetū”ti.

太好了！大德世尊！请为我开示一夜贤者的总说和解说吧。”

Good! If the Blessed One teaches me the short and detailed exposition of the single auspicious attachment.'

卍　　　　卍　　　　卍

第二章 ✩ 世尊为尊者卢夷强耆解答 [3]

﹝第三卷 ➲﹞ 288. “Jānāsi pana tvaṃ, bhikkhu, taṃ devaputtan”ti?

［世尊说：］“那么，比丘！你知道那个天子是谁吗？”

'Bhikkhu, do you know that deity?

“Na kho ahaṃ, bhante, jānāmi taṃ devaputtan”ti.

［比丘说：］“大德！我不知道那个天子是谁。”

'Venerable sir, I do not know him.'

“Candano nāma so, bhikkhu, devaputto.

［世尊说：］“比丘！那个天子名叫栴檀！

'Bhikkhu, his name is Chandana, he listens to the Teaching reflectively and attentively to take the essential.

Candano, bhikkhu, devaputto aṭṭhiṃ katvā [aṭṭhikatvā (sī. syā. kaṃ. pī.)] manasikatvā sabbacetasā [sabbaṃ cetoso (sī. syā. kaṃ. pī.), sabbaṃ cetasā (ka.)] samannāharitvā ohitasoto dhammaṃ suṇāti.

比丘！栴檀天子是专心倾听法的：

‘理解义理、用心思考、全神贯注！’

'Bhikkhu, his name is Chandana, he listens to the Teaching reflectively and attentively to take the essential.

Tena hi, bhikkhu, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.

因此，比丘！你也应当仔细听，好好地用心思考，我将要为你说！”

Attend carefully, I will teach you now.

“Evaṃ, bhante”ti kho āyasmā lomasakaṅgiyo bhagavato paccassosi.

尊者卢夷强耆回答世尊说：

“是的，大德！”

第一节 ❦ 一夜贤者经偈之总说 [3]

Bhagavā etadavoca –

世尊这样说道：

“Atītaṃ nānvāgameyya, nappaṭikaṅkhe anāgataṃ;

“‘不要追逐过去，不要期望未来；

'Do not recollect the past, nor desire the future,

Yadatītaṃ pahīnaṃ taṃ, appattañca anāgataṃ.

凡是过去的，它都已经被舍弃，未来的还没有到来！

The past is over, the future has not come.

“Paccuppannañca yo dhammaṃ, tattha tattha vipassati;

而对于现在的法，处处都要善于观察；

These things of the present, see them with insight as they arise,

Asaṃhīraṃ asaṃkuppaṃ, taṃ vidvā manubrūhaye.

以智慧观察五蕴法——不被动摇、不被撼动，了知这个道理并加以修习！

Not faltering and not moved, think about them.

“Ajjeva kiccamātappaṃ, ko jaññā maraṇaṃ suve;

今天就应该努力——必须热忱地去做，谁知道明天死亡是否会来临？

Today itself the dispelling should be done,

Tomorrow death might come.

Na hi no saṅgaraṃ tena, mahāsenena maccunā;

我们实在无法和那拥有强大军队的死神约定（何时不来）！

We will not have any associations with Death and his great army.

“Evaṃ vihāriṃ ātāpiṃ, ahorattamatanditaṃ;

热忱地像这样安住，日夜不懈怠；

You should abide dispelling thus, day and night zealously,

Taṃ ve bhaddekarattoti, santo ācikkhate muni”.

这样的人，寂静的圣者（牟尼）称之为‘真正的一夜贤者’。’

This is the single auspicious attachment, the appeased sage tells.

第二节 ❦ 一夜贤者经偈之解说（从五蕴观） [3]

1. 追忆、喜悦于──过去五蕴诸法 [3]

“Kathañca, bhikkhu, atītaṃ anvāgameti…pe… evaṃ kho, bhikkhu, atītaṃ anvāgameti.

那么，比丘！怎样是‘追逐过去’呢？

‘在过去的时候，我有这样的色（物质形态）。’对此，生起随之而来的喜悦。

‘在过去的时候，我有这样的受（感受）。’对此，生起随之而来的喜悦。

‘在过去的时候，我有这样的想（认知）。’对此，生起随之而来的喜悦。

‘在过去的时候，我有这样的行（意志活动）。’对此，生起随之而来的喜悦。

‘在过去的时候，我有这样的识（意识）。’对此，生起随之而来的喜悦。

比丘！像这样，就是‘追逐过去’。

'Bhikkhu, how do you recollect the past?

You think interestedly, I was of such matter in the past.

I was of such feelings in the past.

I was of such perceptions in the past.

I was of such determinations in the past.

I was of such consciousness in the past.

Bhikkhu, thus you recollect the past.

2. 勿追忆、勿喜悦于──过去五蕴诸法 [3]

Kathañca, bhikkhu, atītaṃ nānvāgameti…pe… evaṃ kho, bhikkhu, atītaṃ nānvāgameti.

比丘！那么，怎样是‘不追逐过去’呢？

‘在过去的时候，我有这样的色。’对此，不生起喜悦。

‘在过去的时候，我有这样的受。’对此，不生起喜悦。

‘在过去的时候，我有这样的想。’对此，不生起喜悦。

‘在过去的时候，我有这样的行。’对此，不生起喜悦。

‘在过去的时候，我有这样的识。’对此，不生起喜悦。

比丘！像这样，就是‘不追逐过去’。

'Bhikkhu, how do you not recollect the past?

You do not think interestedly, I was of such matter in the past.

I was of such feelings in the past.

I was of such perceptions in the past.

I was of such determinations in the past.

I was of such consciousness in the past.

Bhikkhu, thus you do not recollect the past.

3. 盼愿、喜悦于──未来五蕴诸法 [3]

Kathañca, bhikkhu, anāgataṃ paṭikaṅkhati…pe… evaṃ kho, bhikkhu, anāgataṃ paṭikaṅkhati.

比丘！那么，怎样是‘期望未来’呢？

‘在未来的时候，我应该有这样的色。’对此，生起随之而来的喜悦。

‘在未来的时候，我应该有这样的受。’对此，生起随之而来的喜悦。

‘在未来的时候，我应该有这样的想。’对此，生起随之而来的喜悦。

‘在未来的时候，我应该有这样的行。’对此，生起随之而来的喜悦。

‘在未来的时候，我应该有这样的识。’对此，生起随之而来的喜悦。

比丘！像这样，就是‘期望未来’。

'Bhikkhu, how do you desire the future?

You desire interestedly, I should be of such matter in the future.

I should be of such feelings in the future.

I should be of such perceptions in the future.

I should be of such determinations in the future.

I should be of such consciousness in the future.

Bhikkhu, thus you desire the future.

4. 勿盼愿、勿喜悦于──未来五蕴诸法 [3]

Kathañca, bhikkhu, anāgataṃ nappaṭikaṅkhati…pe… evaṃ kho, bhikkhu, anāgataṃ nappaṭikaṅkhati.

比丘！那么，怎样是‘不期望未来’呢？

‘在未来的时候，我应该有这样的色。’对此，不生起喜悦。

‘在未来的时候，我应该有这样的受。’对此，不生起喜悦。

‘在未来的时候，我应该有这样的想。’对此，不生起喜悦。

‘在未来的时候，我应该有这样的行。’对此，不生起喜悦。

‘在未来的时候，我应该有这样的识。’对此，不生起喜悦。

比丘！像这样，就是‘不期望未来’。

'Bhikkhu, how do you not desire the future?

You do not desire interestedly, I should be of such matter in the future.

I should be of such feelings in the future.

I should be of such perceptions in the future.

I should be of such determinations in the future.

I should be of such consciousness in the future.

Bhikkhu, thus you do not desire the future.

5. 动摇、不善观察于──现在五蕴诸法 [3]

Kathañca, bhikkhu, paccuppannesu dhammesu saṃhīrati…pe… evaṃ kho, bhikkhu, paccuppannesu dhammesu saṃhīrati.

比丘！那么，怎样是‘对现在的各种法（现象）动摇’呢？

比丘！在这里，没有听闻过（正法）的凡夫，没有见过圣者们，不熟知圣法，不通晓圣法；

没有见过善知识们，不熟知善知识的法，不通晓善知识的法。

（他）认为色（物质）是我，或者认为我有色，或者认为色在我之中，或者认为我在色之中。

认为受（感受）是我，或者认为我有受，或者认为受在我之中，或者认为我在受之中。

认为想（认知）是我，或者认为我有想，或者认为想在我之中，或者认为我在想之中。

认为行（意志活动）是我，或者认为我有行，或者认为行在我之中，或者认为我在行之中。

认为识（意识）是我，或者认为我有识，或者认为识在我之中，或者认为我在识之中。

比丘！像这样，就是‘对现在的各种法动摇’。

'Bhikkhu, how do you falter with things of the present?

Bhikkhu, the not learned ordinary man, who has not seen noble ones and Great Beings, not clever in their Teaching, and not trained in their Teaching reflects, matter in self, or a material self, or in self matter, or in matter self.

Reflects feelings in self, or a feeling self, or in self feelings, or in feelings self.

Reflects perceptions in self, or a perceiving self, or in self perceptions, or in perceptions self.

Reflects determinations in self, or a determining self, or in self determinations or in determinations self.

Reflects consciousness in self, or a conscious self, or in self consciousness, or in consciousness self.

Bhikkhu, thus you falter with things of the present.

6. 不动摇、善观察于──现在五蕴诸法 [3]

Kathañca, bhikkhu, paccuppannesu dhammesu na saṃhīrati…pe… evaṃ kho, bhikkhu, paccuppannesu dhammesu na saṃhīrati.

比丘！那么，怎样是‘对现在的各种法（现象）不动摇’呢？

比丘！在这里，听闻过（正法）的圣弟子，见过圣者们，熟知圣法，通晓圣法；

见过善知识们，熟知善知识的法，通晓善知识的法。

（他）不认为色是我，或者认为我有色，或者认为色在我之中，或者认为我在色之中。

不认为受是我，或者认为我有受，或者认为受在我之中，或者认为我在受之中。

不认为想是我，或者认为我有想，或者认为想在我之中，或者认为我在想之中。

不认为行是我，或者认为我有行，或者认为行在我之中，或者认为我在行之中。

不认为识是我，或者认为我有识，或者认为识在我之中，或者认为我在识之中。

比丘！像这样，就是‘对现在的各种法不动摇’。

'Bhikkhu, how do you not falter with things of the present?

Bhikkhu, the learned noble disciple, who has seen noble ones and Great Beings, clever in their Teaching, and trained in their Teaching does not reflect, matter in self, or a material self, or in self matter, or in matter self.

Does not reflect feelings in self, or a feeling self, or in self feelings, or in feelings self.

Does not reflect perceptions in self, or a perceiving self, or in self perceptions, or in perceptions self.

Does not reflect determinations in self, or a determining self, or in self determinations or in determinations self.

Does not reflect consciousness in self, or a conscious self, or in self consciousness, or in consciousness self.

Bhikkhu, thus you do not falter with things of the present.

卍　　　　卍　　　　卍

第三节 ❦ 一夜贤者经偈之总结 [3]

“Atītaṃ nānvāgameyya, nappaṭikaṅkhe anāgataṃ;

‘不要追逐过去，不要期望未来；

'Do not recollect the past, nor desire the future,

Yadatītaṃ pahīnaṃ taṃ, appattañca anāgataṃ.

凡是过去的，它都已经被舍弃，未来的还没有到来！

The past is over, the future has not come.

“Paccuppannañca yo dhammaṃ, tattha tattha vipassati;

而对于现在的法，处处都要善于观察；

These things of the present, see them with insight as they arise.

Asaṃhīraṃ asaṃkuppaṃ, taṃ vidvā manubrūhaye.

以智慧观察五蕴法——不被动摇、不被撼动，了知这个道理并加以修习！

Not faltering and not moved, think about them.

“Ajjeva kiccamātappaṃ, ko jaññā maraṇaṃ suve;

今天就应该努力——必须热忱地去做，谁知道明天死亡是否会来临？

Today itself the dispelling should be done,

Tomorrow death might come.

Na hi no saṅgaraṃ tena, mahāsenena maccunā.

我们实在无法和那拥有强大军队的死神约定（何时不来）！

We will not have any associations with Death and his great army.

“Evaṃ vihāriṃ ātāpiṃ, ahorattamatanditaṃ;

热忱地像这样安住，日夜不懈怠；

You should abide dispelling thus, day and night zealously,

Taṃ ve bhaddekarattoti, santo ācikkhate munī”ti.

这样的人，寂静的圣者（牟尼）称之为‘真正的一夜贤者’。’”

This is the single auspicious attachment, the appeased sage tells.

Idamavoca bhagavā.

世尊这样说完。

The Blessed One said thus,

卍　　　　卍　　　　卍

第三章 ✩ 结束语 (Epilog) [3]

Attamano āyasmā lomasakaṅgiyo bhagavato bhāsitaṃ abhinandīti.

尊者卢夷强耆心满意足，

欢喜地信受世尊所说的话。

and venerable Lomasangiya delighted in the words of the Blessed One.

Lomasakaṅgiyabhaddekarattasuttaṃ niṭṭhitaṃ catutthaṃ.

卢夷强耆一夜贤者经 ～解说品‧第四经结束

A Single Auspicious Attachment To Venerable Lomasangiya: the Fourth.

～《中部经典‧解说品‧Lomasakaṅgiyabhaddekarattasutta 卢夷强耆一夜贤者经》(MN 134, 286-288)

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《3》Uparipaṇṇāsapāḷi 后分五十二经篇 (MN 101-152, 1-463)/4. Vibhaṅgavagga 解说品 (MN 131-142, 272-382)”

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【经名】 4.5 Cūḷakammavibhaṅgasutta 小业分别经 (MN 135, 289-297)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Cūḷakammavibhaṅgasuttaṃ [subhasuttantipi vuccati]

289. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane, anāthapiṇḍikassa ārāme. Atha kho subho māṇavo todeyyaputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho subho māṇavo todeyyaputto bhagavantaṃ etadavoca –

“Ko nu kho, bho gotama, hetu ko paccayo yena manussānaṃyeva sataṃ manussabhūtānaṃ dissanti hīnappaṇītatā? Dissanti hi, bho gotama, manussā appāyukā, dissanti dīghāyukā; dissanti bavhābādhā [bahvābādhā (syā. kaṃ. ka.)], dissanti appābādhā; dissanti dubbaṇṇā, dissanti vaṇṇavanto; dissanti appesakkhā, dissanti mahesakkhā; dissanti appabhogā, dissanti mahābhogā; dissanti nīcakulīnā, dissanti uccākulīnā; dissanti duppaññā, dissanti paññavanto [paññāvanto (sī. pī.)]. Ko nu kho, bho gotama, hetu ko paccayo yena manussānaṃyeva sataṃ manussabhūtānaṃ dissanti hīnappaṇītatā”ti?

“Kammassakā, māṇava, sattā kammadāyādā kammayonī kammabandhū [kammayoni kammabandhu (sī.)] kammappaṭisaraṇā. Kammaṃ satte vibhajati yadidaṃ – hīnappaṇītatāyāti. Na kho ahaṃ imassa bhoto gotamassa saṃkhittena bhāsitassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ ājānāmi. Sādhu me bhavaṃ gotamo tathā dhammaṃ desetu yathā ahaṃ imassa bhoto gotamassa saṃkhittena bhāsitassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ ājāneyyan”ti.

290. “Tena hi, māṇava, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti. “Evaṃ, bho”ti kho subho māṇavo todeyyaputto bhagavato paccassosi. Bhagavā etadavoca –

“Idha, māṇava, ekacco itthī vā puriso vā pāṇātipātī hoti luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu [sabbapāṇabhūtesu (sī. ka.)]. So tena kammena evaṃ samattena evaṃ samādinnena [samādiṇṇena (pī. ka.)] kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. No ce kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, sace manussattaṃ āgacchati yattha yattha paccājāyati appāyuko hoti. Appāyukasaṃvattanikā esā, māṇava, paṭipadā yadidaṃ – pāṇātipātī hoti luddo lohitapāṇi hatapahate niviṭṭho adayāpanno pāṇabhūtesu.

“Idha pana, māṇava, ekacco itthī vā puriso vā pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. So tena kammena evaṃ samattena evaṃ samādinnena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. No ce kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati, sace manussattaṃ āgacchati yattha yattha paccājāyati dīghāyuko hoti. Dīghāyukasaṃvattanikā esā, māṇava, paṭipadā yadidaṃ – pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.

291. “Idha, māṇava, ekacco itthī vā puriso vā sattānaṃ viheṭhakajātiko hoti, pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā. So tena kammena evaṃ samattena evaṃ samādinnena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. No ce kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, sace manussattaṃ āgacchati yattha yattha paccājāyati bavhābādho hoti. Bavhābādhasaṃvattanikā esā, māṇava, paṭipadā yadidaṃ – sattānaṃ viheṭhakajātiko hoti pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā.

“Idha pana, māṇava, ekacco itthī vā puriso vā sattānaṃ aviheṭhakajātiko hoti pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā. So tena kammena evaṃ samattena evaṃ samādinnena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. No ce kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati, sace manussattaṃ āgacchati yattha yattha paccājāyati appābādho hoti. Appābādhasaṃvattanikā esā, māṇava, paṭipadā yadidaṃ – sattānaṃ aviheṭhakajātiko hoti pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā.

292. “Idha, māṇava, ekacco itthī vā puriso vā kodhano hoti upāyāsabahulo. Appampi vutto samāno abhisajjati kuppati byāpajjati patiṭṭhīyati kopañca dosañca appaccayañca pātukaroti. So tena kammena evaṃ samattena evaṃ samādinnena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. No ce kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, sace manussattaṃ āgacchati yattha yattha paccājāyati dubbaṇṇo hoti. Dubbaṇṇasaṃvattanikā esā, māṇava, paṭipadā yadidaṃ – kodhano hoti upāyāsabahulo; appampi vutto samāno abhisajjati kuppati byāpajjati patiṭṭhīyati kopañca dosañca appaccayañca pātukaroti.

“Idha pana, māṇava, ekacco itthī vā puriso vā akkodhano hoti anupāyāsabahulo; bahumpi vutto samāno nābhisajjati na kuppati na byāpajjati na patiṭṭhīyati na kopañca dosañca appaccayañca pātukaroti. So tena kammena evaṃ samattena evaṃ samādinnena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. No ce kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati, sace manussattaṃ āgacchati yattha yattha paccājāyati pāsādiko hoti. Pāsādikasaṃvattanikā esā, māṇava, paṭipadā yadidaṃ – akkodhano hoti anupāyāsabahulo; bahumpi vutto samāno nābhisajjati na kuppati na byāpajjati na patiṭṭhīyati na kopañca dosañca appaccayañca pātukaroti.

293. “Idha, māṇava, ekacco itthī vā puriso vā issāmanako hoti; paralābhasakkāragarukāramānanavandanapūjanāsu issati upadussati issaṃ bandhati. So tena kammena evaṃ samattena evaṃ samādinnena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. No ce kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, sace manussattaṃ āgacchati yattha yattha paccājāyati appesakkho hoti. Appesakkhasaṃvattanikā esā, māṇava, paṭipadā yadidaṃ – issāmanako hoti; paralābhasakkāragarukāramānanavandanapūjanāsu issati upadussati issaṃ bandhati.

“Idha pana, māṇava, ekacco itthī vā puriso vā anissāmanako hoti; paralābhasakkāragarukāramānanavandanapūjanāsu na issati na upadussati na issaṃ bandhati. So tena kammena evaṃ samattena evaṃ samādinnena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. No ce kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati, sace manussattaṃ āgacchati yattha yattha paccājāyati mahesakkho hoti. Mahesakkhasaṃvattanikā esā, māṇava, paṭipadā yadidaṃ – anissāmanako hoti; paralābhasakkāragarukāramānanavandanapūjanāsu na issati na upadussati na issaṃ bandhati.

294. “Idha, māṇava, ekacco itthī vā puriso vā na dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. So tena kammena evaṃ samattena evaṃ samādinnena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. No ce kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, sace manussattaṃ āgacchati yattha yattha paccājāyati appabhogo hoti. Appabhogasaṃvattanikā esā, māṇava, paṭipadā yadidaṃ – na dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ.

“Idha pana, māṇava, ekacco itthī vā puriso vā dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. So tena kammena evaṃ samattena evaṃ samādinnena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. No ce kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati, sace manussattaṃ āgacchati yattha yattha paccājāyati mahābhogo hoti. Mahābhogasaṃvattanikā esā, māṇava, paṭipadā yadidaṃ – dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ.

295. “Idha, māṇava, ekacco itthī vā puriso vā thaddho hoti atimānī – abhivādetabbaṃ na abhivādeti, paccuṭṭhātabbaṃ na paccuṭṭheti, āsanārahassa na āsanaṃ deti, maggārahassa na maggaṃ deti, sakkātabbaṃ na sakkaroti, garukātabbaṃ na garukaroti, mānetabbaṃ na māneti, pūjetabbaṃ na pūjeti. So tena kammena evaṃ samattena evaṃ samādinnena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. No ce kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, sace manussattaṃ āgacchati yattha yattha paccājāyati nīcakulīno hoti. Nīcakulīnasaṃvattanikā esā, māṇava, paṭipadā yadidaṃ – thaddho hoti atimānī; abhivādetabbaṃ na abhivādeti, paccuṭṭhātabbaṃ na paccuṭṭheti, āsanārahassa na āsanaṃ deti, maggārahassa na maggaṃ deti, sakkātabbaṃ na sakkaroti, garukātabbaṃ na garukaroti, mānetabbaṃ na māneti, pūjetabbaṃ na pūjeti.

“Idha pana, māṇava, ekacco itthī vā puriso vā atthaddho hoti anatimānī; abhivādetabbaṃ abhivādeti, paccuṭṭhātabbaṃ paccuṭṭheti, āsanārahassa āsanaṃ deti, maggārahassa maggaṃ deti, sakkātabbaṃ sakkaroti, garukātabbaṃ garukaroti, mānetabbaṃ māneti, pūjetabbaṃ pūjeti. So tena kammena evaṃ samattena evaṃ samādinnena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. No ce kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati, sace manussattaṃ āgacchati yattha yattha paccājāyati uccākulīno hoti. Uccākulīnasaṃvattanikā esā, māṇava, paṭipadā yadidaṃ – atthaddho hoti anatimānī; abhivādetabbaṃ abhivādeti, paccuṭṭhātabbaṃ paccuṭṭheti, āsanārahassa āsanaṃ deti, maggārahassa maggaṃ deti, sakkātabbaṃ sakkaroti, garukātabbaṃ garukaroti, mānetabbaṃ māneti, pūjetabbaṃ pūjeti.

296. “Idha, māṇava, ekacco itthī vā puriso vā samaṇaṃ vā brāhmaṇaṃ vā upasaṅkamitvā na paripucchitā hoti – ‘kiṃ, bhante, kusalaṃ, kiṃ akusalaṃ; kiṃ sāvajjaṃ, kiṃ anavajjaṃ; kiṃ sevitabbaṃ, kiṃ na sevitabbaṃ; kiṃ me karīyamānaṃ dīgharattaṃ ahitāya dukkhāya hoti, kiṃ vā pana me karīyamānaṃ dīgharattaṃ hitāya sukhāya hotī’ti? So tena kammena evaṃ samattena evaṃ samādinnena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. No ce kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, sace manussattaṃ āgacchati yattha yattha paccājāyati duppañño hoti. Duppaññasaṃvattanikā esā, māṇava, paṭipadā yadidaṃ – samaṇaṃ vā brāhmaṇaṃ vā upasaṅkamitvā na paripucchitā hoti – ‘kiṃ, bhante, kusalaṃ, kiṃ akusalaṃ; kiṃ sāvajjaṃ, kiṃ anavajjaṃ; kiṃ sevitabbaṃ, kiṃ na sevitabbaṃ; kiṃ me karīyamānaṃ dīgharattaṃ ahitāya dukkhāya hoti, kiṃ vā pana me karīyamānaṃ dīgharattaṃ hitāya sukhāya hotī’”ti?

“Idha pana, māṇava, ekacco itthī vā puriso vā samaṇaṃ vā brāhmaṇaṃ vā upasaṅkamitvā paripucchitā hoti – ‘kiṃ, bhante, kusalaṃ, kiṃ akusalaṃ; kiṃ sāvajjaṃ, kiṃ anavajjaṃ; kiṃ sevitabbaṃ, kiṃ na sevitabbaṃ; kiṃ me karīyamānaṃ dīgharattaṃ ahitāya dukkhāya hoti, kiṃ vā pana me karīyamānaṃ dīgharattaṃ hitāya sukhāya hotī’ti? So tena kammena evaṃ samattena evaṃ samādinnena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. No ce kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati, sace manussattaṃ āgacchati yattha yattha paccājāyati mahāpañño hoti. Mahāpaññasaṃvattanikā esā, māṇava, paṭipadā yadidaṃ – samaṇaṃ vā brāhmaṇaṃ vā upasaṅkamitvā paripucchitā hoti – ‘kiṃ, bhante, kusalaṃ, kiṃ akusalaṃ; kiṃ sāvajjaṃ, kiṃ anavajjaṃ; kiṃ sevitabbaṃ, kiṃ na sevitabbaṃ; kiṃ me karīyamānaṃ dīgharattaṃ ahitāya dukkhāya hoti, kiṃ vā pana me karīyamānaṃ dīgharattaṃ hitāya sukhāya hotī’”ti?

297. “Iti kho, māṇava, appāyukasaṃvattanikā paṭipadā appāyukattaṃ upaneti, dīghāyukasaṃvattanikā paṭipadā dīghāyukattaṃ upaneti; bavhābādhasaṃvattanikā paṭipadā bavhābādhattaṃ upaneti, appābādhasaṃvattanikā paṭipadā appābādhattaṃ upaneti; dubbaṇṇasaṃvattanikā paṭipadā dubbaṇṇattaṃ upaneti, pāsādikasaṃvattanikā paṭipadā pāsādikattaṃ upaneti; appesakkhasaṃvattanikā paṭipadā appesakkhattaṃ upaneti, mahesakkhasaṃvattanikā paṭipadā mahesakkhattaṃ upaneti; appabhogasaṃvattanikā paṭipadā appabhogattaṃ upaneti, mahābhogasaṃvattanikā paṭipadā mahābhogattaṃ upaneti; nīcakulīnasaṃvattanikā paṭipadā nīcakulīnattaṃ upaneti, uccākulīnasaṃvattanikā paṭipadā uccākulīnattaṃ upaneti; duppaññasaṃvattanikā paṭipadā duppaññattaṃ upaneti, mahāpaññasaṃvattanikā paṭipadā mahāpaññattaṃ upaneti. Kammassakā, māṇava, sattā kammadāyādā kammayonī kammabandhū kammappaṭisaraṇā. Kammaṃ satte vibhajati yadidaṃ – hīnappaṇītatāyā”ti.

Evaṃ vutte, subho māṇavo todeyyaputto bhagavantaṃ etadavoca – “abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.

Cūḷakammavibhaṅgasuttaṃ niṭṭhitaṃ pañcamaṃ.

☸---------------------------------------------------------------------

第一三五 小业分别经 Cūḷakammavibhaṅgasuttaṃ

我是这样听说的。

某个时候，世尊住在舍卫城的祇陀林给孤独园。那时，都提的儿子，年轻学子须波（Subha）前往世尊那里。

到了之后，和世尊互相问候，交谈了令人欢喜、愉快的话之后，坐在一旁。坐在一旁的那位都提的儿子，年轻学子须波，

这样对世尊说：“尊敬的乔达摩！是什么原因、什么缘由，使得同样是人，却有优劣高下之分呢？

尊敬的乔达摩！为什么有的人短寿，有的人长寿；有的人多病，有的人少病；有的人相貌丑陋，有的人相貌庄严；有的人没有威望权势，

有的人很有威望权势；有的人贫穷，有的人富有；有的人出身卑贱，有的人出身高贵；有的人愚笨，有的人聪明呢？尊敬的乔达摩！是什么原因、

什么缘由，使得同样是人，却有优劣高下之分呢？”

［世尊说：］“年轻学子！众生各有各的业，是业的继承者，以业为起源（胎藏），

被业束缚，以业为依靠。业将众生区分为种种不同，也就是（造成了）优劣高下的差别。”

［年轻学子说：］“我听到尊敬的乔达摩您简略的说明，但对其没有详细解释的含义，我没能理解其详细的意义。

善哉！请尊敬的乔达摩为我说法，使我能详细理解尊敬的乔达摩您这样简略说明、未详细解释的含义。”

［世尊说：］“那么，年轻学子！应当仔细听，好好地用心思考，我将要为你解说。”都提的儿子，年轻学子须波

回答世尊说：“是的，尊敬的（乔达摩）！”世尊便这样说道：

“年轻学子！在这里，有某类女人或男人，是杀生的人，手段凶残，双手沾满血腥，以杀戮为业，对众生

没有慈悲心。他因为造作了这样的业并坚持不改，身体毁坏、死亡之后，会投生到不幸的地方、恶道、险恶之处、

地狱。如果他身体毁坏、死亡之后，没有投生到不幸的地方、恶道、险恶之处、地狱，而是投生到人道中，那么无论他再生在何处，都会是短命的。

年轻学子！这样的行为，即是杀生的人，手段凶残，双手沾满血腥，以杀戮为业，对众生没有慈悲心，（这样的行为）是导致短命的原因。

年轻学子！又在这里，有某类女人或男人，停止杀生、远离杀生、放下棍棒、放下刀、

知道羞耻、有慈悲心、怜悯利益一切众生而生活。他因为造作了这样的业并坚持奉行，身体毁坏、死亡之后，会投生

到善道、天界。如果他身体毁坏、死亡之后，没有投生到善道、天界，而是投生到人道中，那么无论他再生在何处，都会是长寿的。

年轻学子！这样的行为，即是停止杀生、远离杀生、放下棍棒、放下刀、知道羞耻、有慈悲心、

怜悯利益一切众生而生活。（这样的行为）是导致长寿的原因。

年轻学子！在这里，有某类女人或男人，用手、或用土块、或用棍棒、或用刀具，去伤害恼怒众生。他因为造作了

这样的业并坚持不改，身体毁坏、死亡之后，会投生到不幸的地方、恶道、险恶之处、地狱。如果他身体

毁坏、死亡之后，没有投生到不幸的地方、恶道、险恶之处、地狱，而是投生到人道中，那么无论他再生在何处，都会是

多病的。年轻学子！这样的行为，即是用手、或用土块、或用棍棒、或用刀具去伤害恼怒众生，是导致多病的原因。

年轻学子！又在这里，有某类女人或男人，不用手、不用土块、不用棍棒、不用刀具，不去伤害恼怒众生。他

因为造作了这样的业并坚持奉行……（死后生善处，若生人中则）少病。年轻学子！这样的行为，即是不去伤害……是导致少病的原因。

年轻学子！在这里，有某类女人或男人，容易愤怒、很多忧愁烦恼、即使被（别人）说了很少（不中听的话），也

立刻愤恨、发怒、生起恶意、固执己见、显露出怒气、嗔恚和不满。他因为造作了这样的业并坚持不改……

（死后生）不幸之处……（若生人中则）相貌丑陋。年轻学子！这样的行为，即是容易愤怒……显露不满、是导致丑陋的原因。

年轻学子！又在这里，有某类女人或男人，不容易愤怒、不常忧愁烦恼、即使被（别人）说了许多（不中听的话），

也不愤恨、不忧愁、不生恶意、不固执己见、不显露怒气、嗔恚和不满。他因为造作了这样的业并坚持

奉行……（死后生）善道……（若生人中则）相貌端正。年轻学子！这样的行为，即是不容易愤怒……不显露不满、是导致端正的原因。

年轻学子！在这里，有某类女人或男人，有嫉妒心，对于他人（所得到）的利养、恭敬、

尊重、尊敬、礼拜、供养，心怀嫉妒、恶意，产生嫉妒之心。他因为造作了这样的业并坚持不改……（死后生）不幸之处

……（若生人中则）成为没有威望权势的人。年轻学子！这样的行为，即是有嫉妒心……产生嫉妒之心，是导致没有威望权势的原因。

年轻学子！又在这里，有某类女人或男人，没有嫉妒心，对于他人（所得到）的利养、恭敬、

尊重、尊敬、礼拜、供养，不嫉妒、不心怀恶意、不产生嫉妒之心。他……因为这样的业……（死后生）善道……

（若生人中则）成为有大威望权势的人……不产生嫉妒之心，是导致有大威望权势的原因。

年轻学子！在这里，有某类女人或男人，不布施食物、饮水、衣服、车乘、花鬘、

香料、涂油、卧具、住所、灯具给沙门、婆罗门。他……因为这样的业……（死后生）不幸之处……（若生人中则）成为贫穷的人……

不布施灯具，是导致贫穷的原因。

年轻学子！又在这里，有某类女人或男人，布施食物……卧具、住所、灯具给沙门、婆罗门。

他……因为这样的业……（死后生）善道……（若生人中则）成为非常富有的人……布施卧具、住所、灯具，是导致

非常富有的原因。

年轻学子！在这里，有某类女人或男人，态度强硬、傲慢，对应该礼敬的人不礼敬，

对应该起立迎接的人不起立迎接，对应该让座的人不让座，对应该让路的人不让路，对应该尊敬的人不尊敬，

对应该尊重的人不尊重，对应该恭敬的人不恭敬，对应该供养的人不供养。他……因为这样的业……（死后生）不幸之处……

（若生人中则）出身卑贱……对应该供养的人不供养，是导致出身卑贱的原因。

年轻学子！又在这里，有某类女人或男人，态度不强硬、不傲慢，对应该礼敬的人礼敬，……对应该供养的人供养。

他……因为这样的业……（死后生）善道……（若生人中则）出身高贵……对应该供养的人供养，是导致出身高贵的原因。

年轻学子！在这里，有某类女人或男人，亲近沙门、婆罗门后，却不询问：“尊者！什么是善？

什么是不善？什么是有过失的？什么是无过失的？什么是应该做的？什么是不应该做的？我做什么会

长久地导致不利和痛苦？或者我做什么会长久地导致利益和安乐？”他……因为这样的业……（死后生）不幸之处……

（若生人中则）成为愚笨的人……不询问，是导致愚笨的原因。

年轻学子！又在这里，有某类女人或男人，亲近沙门、婆罗门后，会询问：“尊者！什么是善？

……什么能导致利益和安乐？”他……因为这样的业……（死后生）善道……（若生人中则）成为有大智慧的人……

询问，是导致有大智慧的原因。

年轻学子！像这样，导致短寿的行为，会带来短寿的果报；导致长寿的行为，会带来长寿的果报；导致

多病的行为，会带来多病的果报；导致少病的行为，会带来少病的果报；导致丑陋的行为，会带来丑陋的果报；

导致端正的行为，会带来端正的果报；导致没有威望权势的行为，会带来没有威望权势的果报；导致有大威望权势的行为，会带来大威望权势的果报；

导致贫穷的行为，会带来贫穷的果报；导致富有的行为，会带来富有的果报；导致出身卑贱的行为，会带来出身卑贱的果报；

导致出身高贵的行为，会带来出身高贵的果报；导致愚笨的行为，会带来愚笨的果报；导致有大智慧的行为，会带来大智慧的果报。

年轻学子！众生各有各的业，是业的继承者。以业为起源（胎藏），被业束缚，以业为依靠。

业将众生区分为种种不同，也就是（造成了）优劣高下的差别。”

听完这番话后，都提的儿子，年轻学子须波，这样对世尊说：“太好了！尊敬的乔达摩！太好了！尊敬的

乔达摩！尊敬的乔达摩！就像把倒下的扶起来……显露出来。正是这样，尊敬的乔达摩用种种方式阐明了法。

我皈依尊敬的乔达摩，皈依法，皈依比丘僧团。愿尊敬的乔达摩接受我从今天起，直至生命终结，皈依成为优婆塞。”

Cūḷakammavibhaṅgasuttaṃ niṭṭhitaṃ pañcamaṃ.

小业分别经 – 第五经 结束

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2559.10.4 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《3》Uparipaṇṇāsapāḷi 后分五十二经篇 (MN 101-152, 1-463)/4. Vibhaṅgavagga 解说品 (MN 131-142, 272-382)”

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【经名】 4.6 Mahākammavibhaṅgasutta 大业分别经 (MN 136, 298-303)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Mahākammavibhaṅgasuttaṃ

大业分别经

298. Evaṃ me sutaṃ –

我是这样听说的。

ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.

有一个时候，世尊住在王舍城的迦兰陀竹林精舍。

Tena kho pana samayena āyasmā samiddhi araññakuṭikāyaṃ viharati.

那时，尊者三弥提住在一间林中的禅屋里。

Atha kho potaliputto paribbājako jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yenāyasmā samiddhi tenupasaṅkami;

当时，有一位名叫普达梨弗的游方者，正在散步游行，来到了尊者三弥提那里。

upasaṅkamitvā āyasmatā samiddhinā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.

到达后，他与尊者三弥提互相问候，说了些令人愉快的话语后，就在一旁坐下。

Ekamantaṃ nisinno kho potaliputto paribbājako āyasmantaṃ samiddhiṃ etadavoca –

坐在一旁的游方者普达梨弗这样对尊者三弥提说：

“sammukhā metaṃ, āvuso samiddhi, samaṇassa gotamassa sutaṃ, sammukhā paṭiggahitaṃ –

“贤友三弥提！我是这样亲自听沙门乔达摩说，亲自从他那里领受的：

‘moghaṃ kāyakammaṃ moghaṃ vacīkammaṃ, manokammameva saccan’ti.

‘身业是无效的，语业是无效的，只有意业是真实的。

Atthi ca sā [atthi cesā (sī. ka.)] samāpatti yaṃ samāpattiṃ samāpanno na kiñci vediyatī”ti?

还有一种禅定，如果成就了那种禅定，就什么也感受不到了。’”

“Mā hevaṃ, āvuso potaliputta, avaca;

［三弥提说：］“贤友普达梨弗！请不要这样说。

(mā hevaṃ, āvuso potaliputta, avaca;)

贤友普达梨弗！不要这样说。

[( ) syā. kaṃ. potthakesu natthi] mā bhagavantaṃ abbhācikkhi.

Na hi sādhu bhagavato abbhakkhānaṃ.

不要诽谤世尊，诽谤世尊是不好的啊。

Na hi bhagavā evaṃ vadeyya –

世尊不会这样说：

‘moghaṃ kāyakammaṃ moghaṃ vacīkammaṃ, manokammameva saccan’ti.

‘身业是无效的，语业是无效的，只有意业是真实的。

Atthi ca kho [atthi ceva kho (sī. ka.)] sā, āvuso, samāpatti yaṃ samāpattiṃ samāpanno na kiñci vediyatī”ti.

还有一种禅定，如果成就了那种禅定，就什么也感受不到了。’”

“Kīvaciraṃ pabbajitosi, āvuso samiddhī”ti?

［普达梨弗说：］“贤友三弥提！您出家多久了？”

“Na ciraṃ, āvuso! Tīṇi vassānī”ti. ［尊者三弥提说：］“贤友！不久，三年了。”

“Ettha dāni mayaṃ there bhikkhū kiṃ vakkhāma,

［普达梨弗说：］“现在，我们要怎么跟长老比丘们说呢？

yatra hi nāma evaṃnavo bhikkhu [navakena bhikkhunā (ka.)] satthāraṃ parirakkhitabbaṃ maññissati.

该怎么说呢？像这样新来的比丘，竟然想当老师（佛陀）的保护者！

Sañcetanikaṃ, āvuso samiddhi, kammaṃ katvā kāyena vācāya manasā kiṃ so vediyatī”ti?

贤友三弥提！通过身、语、意，有意图地造作业之后，他感受到什么？”

“Sañcetanikaṃ, āvuso potaliputta, kammaṃ katvā kāyena vācāya manasā dukkhaṃ so vediyatī”ti.

［三弥提尊者说：］“贤友普达梨弗！通过身、语、意，有意图地造作业之后，他感受到苦。”

Atha kho potaliputto paribbājako āyasmato samiddhissa bhāsitaṃ neva abhinandi nappaṭikkosi; anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkāmi.

这时，游方者普达梨弗对尊者三弥提所说的话，既不赞同也不反驳。不赞同，不反驳，就从座位上起身离开了。

299. Atha kho āyasmā samiddhi acirapakkante potaliputte paribbājake yenāyasmā ānando tenupasaṅkami;

这时，尊者三弥提在游方者普达梨弗离开没多久，就去尊者阿难那里。

upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi.

到达后，与尊者阿难互相问候，

Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.

说了些令人愉快的话语后，就在一旁坐下。

Ekamantaṃ nisinno kho āyasmā samiddhi yāvatako ahosi potaliputtena paribbājakena saddhiṃ kathāsallāpo taṃ sabbaṃ āyasmato ānandassa ārocesi.

坐在一旁的尊者三弥提，把与游方者普达梨弗一起谈论的事情，全都告诉了尊者阿难。

Evaṃ vutte, āyasmā ānando āyasmantaṃ samiddhiṃ etadavoca –

尊者阿难听了之后，这样对尊者三弥提说：

“atthi kho idaṃ, āvuso samiddhi, kathāpābhataṃ bhagavantaṃ dassanāya.

“贤友三弥提！这番谈话应该带去见世尊。

Āyāmāvuso samiddhi, yena bhagavā tenupasaṅkamissāma;

来，走吧，贤友三弥提！我们应该去世尊那里。

upasaṅkamitvā etamatthaṃ bhagavato ārocessāma.

到达后，把这件事报告给世尊。

Yathā no bhagavā byākarissati tathā naṃ dhāressāmā”ti.

世尊怎么为我们解说，我们就怎么领会受持。”

“Evamāvuso”ti kho āyasmā samiddhi āyasmato ānandassa paccassosi.

尊者三弥提回答尊者阿难说：“是的，贤友。”

Atha kho āyasmā ca ānando āyasmā ca samiddhi yena bhagavā tenupasaṅkamiṃsu;

于是，尊者阿难和尊者三弥提就去了世尊那里。

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu.

到达后，顶礼世尊，然后在一旁坐下。

Ekamantaṃ nisinno kho āyasmā ānando yāvatako ahosi āyasmato samiddhissa potaliputtena paribbājakena saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.

坐在一旁的尊者阿难，把尊者三弥提与游方者普达梨弗一起谈论的事情报告给了世尊。

Evaṃ vutte, bhagavā āyasmantaṃ ānandaṃ etadavoca –

［世尊］听了之后，这样对尊者阿难说：

“dassanampi kho ahaṃ, ānanda, potaliputtassa paribbājakassa nābhijānāmi, kuto panevarūpaṃ kathāsallāpaṃ?

“阿难！我甚至不记得见过游方者普达梨弗，怎么会有这样的谈话呢？

Iminā ca, ānanda, samiddhinā moghapurisena potaliputtassa paribbājakassa vibhajjabyākaraṇīyo pañho ekaṃsena byākato”ti.

而且，阿难！对于游方者普达梨弗提出的需要分析解答的问题，这个愚人三弥提却给出了片面的解答。”

Evaṃ vutte, āyasmā udāyī bhagavantaṃ etadavoca –

这样说完后，尊者优陀夷这样对世尊说：

“sace pana [kiṃ pana (ka.)], bhante, āyasmatā samiddhinā idaṃ sandhāya bhāsitaṃ –

“世尊！那么，关于这个，如果尊者三弥提是这样理解而说的：

yaṃ kiñci vedayitaṃ taṃ dukkhasmin”ti.

‘任何感受到的，都包含在苦中’，怎么样呢？”

300. Atha kho [evaṃ vutte (syā. kaṃ.)] bhagavā āyasmantaṃ ānandaṃ āmantesi –

这时，世尊对尊者阿难说：

“passasi no tvaṃ, ānanda, imassa udāyissa moghapurisassa ummaṅgaṃ [ummaggaṃ (sī. syā. kaṃ. pī.), umaṅgaṃ (ka.)]?

“阿难！你看到这个愚人优陀夷的偏离了吗？

Aññāsiṃ kho ahaṃ, ānanda – ‘idānevāyaṃ udāyī moghapuriso ummujjamāno ayoniso ummujjissatī’ti.

阿难！我现在就知道，这个愚人优陀夷会冒出来，而且会不正当地冒出来。

Ādiṃyeva [ādisova (sī. pī.), ādiyeva (ka.)], ānanda, potaliputtena paribbājakena tisso vedanā pucchitā.

阿难！一开始游方者普达梨弗问的是三种感受。

Sacāyaṃ, ānanda, samiddhi moghapuriso potaliputtassa paribbājakassa evaṃ puṭṭho evaṃ byākareyya –

阿难！如果游方者普达梨弗这样问，这个愚人三弥提应该这样分别解说：

‘sañcetanikaṃ, āvuso potaliputta, kammaṃ katvā kāyena vācāya manasā sukhavedanīyaṃ sukhaṃ so vedayati;

‘➊ 贤友普达梨弗！造作了能感受乐的身、语、意业之后，他感受到乐受。

sañcetanikaṃ, āvuso potaliputta, kammaṃ katvā kāyena vācāya manasā dukkhavedanīyaṃ dukkhaṃ so vedayati;

➋ 贤友普达梨弗！造作了能感受苦的身、语、意业之后，他感受到苦受。

sañcetanikaṃ, āvuso potaliputta, kammaṃ katvā kāyena vācāya manasā adukkhamasukhavedanīyaṃ adukkhamasukhaṃ so vedayatī’ti.

➌ 贤友普达梨弗！造作了能感受不苦不乐的身、语、意业之后，他感受到不苦不乐受。’

Evaṃ byākaramāno kho, ānanda, samiddhi moghapuriso potaliputtassa paribbājakassa sammā (byākaramāno) [( ) natthi (sī. syā. kaṃ. pī.)] byākareyya.

阿难！这样解说，愚人三弥提对游方者普达梨弗才是正确的解说。

Api ca, ānanda, ke ca [keci (ka.)] aññatitthiyā paribbājakā bālā abyattā ke ca tathāgatassa mahākammavibhaṅgaṃ jānissanti?

阿难！且不说那些愚痴、无知的外道游方者，他们哪里会懂得如来的‘大业分别’呢？

Sace tumhe, ānanda, suṇeyyātha tathāgatassa mahākammavibhaṅgaṃ vibhajantassā”ti.

阿难！如果你们愿意听，如来就为你们解说‘大业分别’。”

“Etassa, bhagavā, kālo, etassa, sugata, kālo yaṃ bhagavā mahākammavibhaṅgaṃ vibhajeyya. Bhagavato sutvā bhikkhū dhāressantī”ti.

［阿难说：］“世尊！现在正是时候，善逝！现在正是时候。请世尊为我们分析解说‘大业分别’吧。听闻世尊教导后，比丘们会受持奉行。”

“Tena hānanda, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.

［世尊说：］“那么，阿难，你们仔细听，好好放在心上，我要说了。”

“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. 尊者阿难回答世尊：“是的，世尊。”

Bhagavā etadavoca –

世尊这样说道：

“Cattārome, ānanda, puggalā santo saṃvijjamānā lokasmiṃ.

“阿难！世间有这四种人存在。

Katame cattāro?

哪四种呢？

Idhānanda, ekacco puggalo idha pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhi hoti.

➊ 阿难！这里有某种人，是杀生者、不与取者、邪淫者、妄语者、离间语者、粗恶语者、绮语者、贪婪者、有嗔心者、持邪见者。

So kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

他身体败坏、死亡之后，投生到恶处、恶趣、堕处、地狱。

“Idha panānanda, ekacco puggalo idha pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhi hoti.

➋ 阿难！又有某种人，是杀生者、不与取者、邪淫者、妄语者、离间语者、粗恶语者、绮语者、贪婪者、有嗔心者、持邪见者。

So kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.

他身体败坏、死亡之后，投生到善趣、天界。

“Idhānanda, ekacco puggalo idha pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi hoti.

➌ 阿难！又有某种人，是远离杀生者、远离不与取者、远离邪淫者、远离妄语者、远离离间语者、远离绮语者、不贪婪者、无嗔心者、持正见者。

So kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.

他身体败坏、死亡之后，投生到善趣、天界。

“Idha panānanda, ekacco puggalo idha pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi hoti.

➍ 阿难！又有某种人，是远离杀生者、远离不与取者、远离邪淫者、远离妄语者、远离离间语者、远离绮语者、不贪婪者、无嗔心者、持正见者。

So kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

他身体败坏、死亡之后，投生到恶处、恶趣、堕处、地狱。

301. “Idhānanda, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati yathāsamāhite citte dibbena cakkhunā visuddhena atikkantamānusakena amuṃ puggalaṃ passati –

㊀ 【一】阿难！这里有些沙门或婆罗门，通过热忱、努力、勤奋、不放逸、正忆念，获得如此的心定。当心进入这种定境时，他以清净、超越常人的天眼看见某个人：

idha pāṇātipātiṃ adinnādāyiṃ kāmesumicchācāriṃ musāvādiṃ pisuṇavācaṃ pharusavācaṃ samphappalāpiṃ abhijjhāluṃ byāpannacittaṃ micchādiṭṭhiṃ kāyassa bhedā paraṃ maraṇā passati apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannaṃ.

在此世，是杀生者、不与取者、邪淫者、妄语者、离间语者、粗恶语者、绮语者、贪婪者、有嗔心者、持邪见者。看见他身体败坏、死亡之后，投生到恶处、恶趣、堕处、地狱。

So evamāha – ‘atthi kira, bho, pāpakāni kammāni, atthi duccaritassa vipāko. Amāhaṃ [apāhaṃ (sī. pī. ka.) amuṃ + ahaṃ = amāhaṃ-iti padavibhāgo] puggalaṃ addasaṃ

他这样说：‘贤友！确实有恶业，有恶行的果报啊！因为我亲眼看见这个人：

idha pāṇātipātiṃ adinnādāyiṃ…pe… micchādiṭṭhiṃ kāyassa bhedā paraṃ maraṇā passāmi apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannan’ti.

在此世，是杀生者、不与取者……（省略）……持邪见者。看见他身体败坏、死亡之后，投生到恶处、恶趣、堕处、地狱。’

So evamāha – ‘yo kira, bho, pāṇātipātī adinnādāyī…pe… micchādiṭṭhi, sabbo so kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

他这样说：‘贤友！凡是杀生者、不与取者……（省略）……持邪见者，他们所有人身体败坏、死亡之后，都会投生到恶处、恶趣、堕处、地狱。

Ye evaṃ jānanti, te sammā jānanti; ye aññathā jānanti, micchā tesaṃ ñāṇan’ti [micchā te sañjānanti (ka.)].

这样知道的人，才是正确地知道；那些知道不同的，他们的知见是错误的。’

Iti so yadeva tassa sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadeva tattha thāmasā parāmāsā [parāmassa (sī. pī.)] abhinivissa voharati – ‘idameva saccaṃ, moghamaññan’”ti.

就这样，他对自己亲自知道、亲自看见、亲自经验到的事，紧紧抓住，固执地宣称：‘只有这个是真的，其他都是假的！’

“Idha panānanda, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati yathāsamāhite citte dibbena cakkhunā visuddhena atikkantamānusakena amuṃ puggalaṃ passati –

【二】阿难！又在这里，有些沙门或婆罗门，通过热忱、努力、勤奋、不放逸、正忆念，获得如此的心定。当心进入这种定境时，他以清净、超越常人的天眼看见某个人：

idha pāṇātipātiṃ adinnādāyiṃ…pe… micchādiṭṭhiṃ, kāyassa bhedā paraṃ maraṇā passati sugatiṃ saggaṃ lokaṃ upapannaṃ.

在此世，是杀生者、不与取者……（省略）……持邪见者。看见他身体败坏、死亡之后，投生到善趣、天界。

So evamāha – ‘natthi kira, bho, pāpakāni kammāni, natthi duccaritassa vipāko. Amāhaṃ puggalaṃ addasaṃ –

他这样说：‘贤友！确实没有恶业，没有恶行的果报！因为我亲眼看见这个人：

idha pāṇātipātiṃ adinnādāyiṃ…pe… micchādiṭṭhiṃ, kāyassa bhedā paraṃ maraṇā passāmi sugatiṃ saggaṃ lokaṃ upapannan’ti.

在此世，是杀生者、不与取者……（省略）……持邪见者。看见他身体败坏、死亡之后，投生到善趣、天界。’

So evamāha – ‘yo kira, bho, pāṇātipātī adinnādāyī…pe… micchādiṭṭhi, sabbo so kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.

他这样说：‘贤友！凡是杀生者、不与取者……（省略）……持邪见者，他们所有人身体败坏、死亡之后，都会投生到善趣、天界。

Ye evaṃ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṃ ñāṇan’ti.

这样知道的人，才是正确地知道；那些知道不同的，他们的知见是错误的。’

Iti so yadeva tassa sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadeva tattha thāmasā parāmāsā abhinivissa voharati – ‘idameva saccaṃ, moghamaññan’”ti.

就这样，他对自己亲自知道、亲自看见、亲自经验到的事，紧紧抓住，固执地宣称：‘只有这个是真的，其他都是假的！’

“Idhānanda, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati yathāsamāhite citte dibbena cakkhunā visuddhena atikkantamānusakena amuṃ puggalaṃ passati –

【三】阿难！这里有些沙门或婆罗门，通过热忱、努力、勤奋、不放逸、正忆念，获得如此的心定。当心进入这种定境时，他以清净、超越常人的天眼看见某个人：

idha pāṇātipātā paṭivirataṃ adinnādānā paṭivirataṃ kāmesumicchācārā paṭivirataṃ musāvādā paṭivirataṃ pisuṇāya vācāya paṭivirataṃ pharusāya vācāya paṭivirataṃ samphappalāpā paṭivirataṃ anabhijjhāluṃ abyāpannacittaṃ sammādiṭṭhiṃ, kāyassa bhedā paraṃ maraṇā passati sugatiṃ saggaṃ lokaṃ upapannaṃ.

在此世，是远离杀生者、远离不与取者、远离邪淫者、远离妄语者、远离离间语者、远离绮语者、不贪婪者、无嗔心者、持正见者。看见他身体败坏、死亡之后，投生到善趣、天界。

So evamāha – ‘atthi kira, bho, kalyāṇāni kammāni, atthi sucaritassa vipāko. Amāhaṃ puggalaṃ addasaṃ –

他这样说：‘贤友！确实有善业，有善行的果报！因为我亲眼看见这个人：

idha pāṇātipātā paṭivirataṃ adinnādānā paṭivirataṃ…pe… sammādiṭṭhiṃ, kāyassa bhedā paraṃ maraṇā passāmi sugatiṃ saggaṃ lokaṃ upapannan’ti.

在此世，是远离杀生者、远离不与取者……（省略）……持正见者。看见他身体败坏、死亡之后，投生到善趣、天界。’

So evamāha – ‘yo kira, bho, pāṇātipātā paṭivirato adinnādānā paṭivirato…pe… sammādiṭṭhi sabbo so kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.

他这样说：‘贤友！凡是远离杀生者、远离不与取者……（省略）……持正见者，他们所有人身体败坏、死亡之后，都会投生到善趣、天界。

Ye evaṃ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṃ ñāṇan’ti.

这样知道的人，才是正确地知道；那些知道不同的，他们的知见是错误的。’

Iti so yadeva tassa sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadeva tattha thāmasā parāmāsā abhinivissa voharati – ‘idameva saccaṃ, moghamaññan’”ti.

就这样，他对自己亲自知道、亲自看见、亲自经验到的事，紧紧抓住，固执地宣称：‘只有这个是真的，其他都是假的！’

“Idha panānanda, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṃ cetosamādhiṃ phusati yathāsamāhite citte dibbena cakkhunā visuddhena atikkantamānusakena amuṃ puggalaṃ passati –

【四】阿难！又在这里，有些沙门或婆罗门，通过热忱、努力、勤奋、不放逸、正忆念，获得如此的心定。当心进入这种定境时，他以清净、超越常人的天眼看见某个人：

idha pāṇātipātā paṭivirataṃ…pe… sammādiṭṭhiṃ, kāyassa bhedā paraṃ maraṇā passati apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannaṃ.

在此世，是远离杀生者、远离不与取者……（省略）……持正见者。看见他身体败坏、死亡之后，投生到恶处、恶趣、堕处、地狱。

So evamāha – ‘natthi kira, bho kalyāṇāni kammāni, natthi sucaritassa vipāko. Amāhaṃ puggalaṃ addasaṃ –

他这样说：‘贤友！确实没有善业，没有善行的果报！因为我亲眼看见这个人：

idha pāṇātipātā paṭivirataṃ adinnādānā paṭivirataṃ…pe… sammādiṭṭhiṃ, kāyassa bhedā paraṃ maraṇā passāmi apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannan’ti.

在此世，是远离杀生者、远离不与取者……（省略）……持正见者。看见他身体败坏、死亡之后，投生到恶处、恶趣、堕处、地狱。’

So evamāha – ‘yo kira, bho, pāṇātipātā paṭivirato adinnādānā paṭivirato…pe… sammādiṭṭhi, sabbo so kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

他这样说：‘贤友！凡是远离杀生者、远离不与取者……（省略）……持正见者，他们所有人身体败坏、死亡之后，都会投生到恶处、恶趣、堕处、地狱。

Ye evaṃ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṃ ñāṇan’ti.

这样知道的人，才是正确地知道；那些知道不同的，他们的知见是错误的。’

Iti so yadeva tassa sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadeva tattha thāmasā parāmāsā abhinivissa voharati – ‘idameva saccaṃ, moghamaññan’”ti.

就这样，他对自己亲自知道、亲自看见、亲自经验到的事，紧紧抓住，固执地宣称：‘只有这个是真的，其他都是假的！’

302. “Tatrānanda, yvāyaṃ samaṇo vā brāhmaṇo vā evamāha –

㊁ 【五】然而，阿难！在那当中，如果某个沙门或婆罗门这样说：

‘atthi kira, bho, pāpakāni kammāni, atthi duccaritassa vipāko’ti idamassa anujānāmi;

➀ ‘贤友！确实有恶业，有恶行的果报。’——我同意他这一点。

yampi so evamāha – ‘amāhaṃ puggalaṃ addasaṃ –

➁ 如果他又这样说：‘我亲眼看见这个人：

idha pāṇātipātiṃ adinnādāyiṃ…pe… micchādiṭṭhiṃ,

在此世，是杀生者、不与取者……（省略）……持邪见者。

kāyassa bhedā paraṃ maraṇā passāmi apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannan’ti idampissa anujānāmi;

看见他身体败坏、死亡之后，投生到恶处、恶趣、堕处、地狱。’——我同意他这一点。

yañca kho so evamāha – ‘yo kira, bho, pāṇātipātī adinnādāyī…pe… micchādiṭṭhi,

➌ 但是，如果他这样说：‘贤友！凡是杀生者、不与取者……（省略）……持邪见者，

sabbo so kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatī’ti idamassa nānujānāmi;

他们所有人身体败坏、死亡之后，都会投生到恶处、恶趣、堕处、地狱。’——我不同意他这一点。

yampi so evamāha – ‘ye evaṃ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṃ ñāṇan’ti idampissa nānujānāmi;

➍ 如果他又这样说：‘这样知道的人，才是正确地知道；那些知道不同的，他们的知见是错误的。’——我不同意他这一点。

yampi so yadeva tassa sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadeva tattha thāmasā parāmāsā abhinivissa voharati – ‘idameva saccaṃ, moghamaññan’ti idampissa nānujānāmi.

➎ 又如果他对自己亲自知道、亲自看见、亲自经验到的事，紧紧抓住，固执地宣称：‘只有这个是真的，其他都是假的！’——我不同意他这一点。

Taṃ kissa hetu? Aññathā hi, ānanda, tathāgatassa mahākammavibhaṅge ñāṇaṃ hoti.

这是什么原因呢？阿难！因为如来对于‘大业分别’有不同的智慧。

“Tatrānanda, yvāyaṃ samaṇo vā brāhmaṇo vā evamāha –

【六】然而，阿难！在那当中，如果某个沙门或婆罗门这样说：

‘natthi kira, bho, pāpakāni kammāni, natthi duccaritassa vipāko’ti idamassa nānujānāmi;

➊ ‘贤友！确实没有恶业，没有恶行的果报。’——我不同意他这一点。

yañca kho so evamāha – ‘amāhaṃ puggalaṃ addasaṃ –

➁ 但是，如果他这样说：‘我亲眼看见这个人：

idha pāṇātipātiṃ adinnādāyiṃ…pe… micchādiṭṭhiṃ

在此世，是杀生者、不与取者……（省略）……持邪见者。

kāyassa bhedā paraṃ maraṇā passāmi sugatiṃ saggaṃ lokaṃ upapannan’ti idamassa anujānāmi;

看见他身体败坏、死亡之后，投生到善趣、天界。’——我同意他这一点。

yañca kho so evamāha – ‘yo kira, bho, pāṇātipātī adinnādāyī…pe… micchādiṭṭhi,

➌ 但是，如果他这样说：‘贤友！凡是杀生者、不与取者……（省略）……持邪见者，

sabbo so kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatī’ti idamassa nānujānāmi;

他们所有人身体败坏、死亡之后，都会投生到善趣、天界。’——我不同意他这一点。

yampi so evamāha – ‘ye evaṃ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṃ ñāṇan’ti idampissa nānujānāmi;

➍ 如果他又这样说：‘这样知道的人，才是正确地知道；那些知道不同的，他们的知见是错误的。’——我不同意他这一点。

yampi so yadeva tassa sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadeva tattha thāmasā parāmāsā abhinivissa voharati – ‘idameva saccaṃ, moghamaññan’ti idampissa nānujānāmi.

➎ 又如果他对自己亲自知道、亲自看见、亲自经验到的事，紧紧抓住，固执地宣称：‘只有这个是真的，其他都是假的！’——我不同意他这一点。

Taṃ kissa hetu? Aññathā hi, ānanda, tathāgatassa mahākammavibhaṅge ñāṇaṃ hoti.

这是什么原因呢？阿难！因为如来对于‘大业分别’有不同的智慧。

“Tatrānanda, yvāyaṃ samaṇo vā brāhmaṇo vā evamāha –

【七】然而，阿难！在那当中，如果某个沙门或婆罗门这样说：

‘atthi kira, bho, kalyāṇāni kammāni, atthi sucaritassa vipāko’ti idamassa anujānāmi;

➀ ‘贤友！确实有善业，有善行的果报。’——我同意他这一点。

yampi so evamāha – ‘amāhaṃ puggalaṃ addasaṃ –

➁ 如果他又这样说：‘我亲眼看见这个人：

idha pāṇātipātā paṭivirataṃ adinnādānā paṭivirataṃ…pe… sammādiṭṭhiṃ,

在此世，是远离杀生者、远离不与取者……（省略）……持正见者。

kāyassa bhedā paraṃ maraṇā passāmi sugatiṃ saggaṃ lokaṃ upapannan’ti idampissa anujānāmi;

看见他身体败坏、死亡之后，投生到善趣、天界。’——我同意他这一点。

yañca kho so evamāha – ‘yo kira, bho, pāṇātipātā paṭivirato adinnādānā paṭivirato…pe… sammādiṭṭhi,

➌ 但是，如果他这样说：‘贤友！凡是远离杀生者、远离不与取者……（省略）……持正见者，

sabbo so kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatī’ti idamassa nānujānāmi;

他们所有人身体败坏、死亡之后，都会投生到善趣、天界。’——我不同意他这一点。

yampi so evamāha – ‘ye evaṃ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṃ ñāṇan’ti idampissa nānujānāmi;

➍ 如果他又这样说：‘这样知道的人，才是正确地知道；那些知道不同的，他们的知见是错误的。’——我不同意他这一点。

yampi so yadeva tassa sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadeva tattha thāmasā parāmāsā abhinivissa voharati – ‘idameva saccaṃ, moghamaññan’ti idampissa nānujānāmi.

➎ 又如果他对自己亲自知道、亲自看见、亲自经验到的事，紧紧抓住，固执地宣称：‘只有这个是真的，其他都是假的！’——我不同意他这一点。

Taṃ kissa hetu? Aññathā hi, ānanda, tathāgatassa mahākammavibhaṅge ñāṇaṃ hoti.

这是什么原因呢？阿难！因为如来对于‘大业分别’有不同的智慧。

“Tatrānanda, yvāyaṃ samaṇo vā brāhmaṇo vā evamāha –

【八】然而，阿难！在那当中，如果某个沙门或婆罗门这样说：

‘natthi kira, bho, kalyāṇāni kammāni, natthi sucaritassa vipāko’ti idamassa nānujānāmi;

➊ ‘贤友！确实没有善业，没有善行的果报。’——我不同意他这一点。

yañca kho so evamāha – ‘amāhaṃ puggalaṃ addasaṃ –

➁ 但是，如果他这样说：‘我亲眼看见这个人：

idha pāṇātipātā paṭivirataṃ adinnādānā paṭivirataṃ…pe… sammādiṭṭhiṃ,

在此世，是远离杀生者、远离不与取者……（省略）……持正见者。

kāyassa bhedā paraṃ maraṇā passāmi apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannan’ti idamassa anujānāmi;

看见他身体败坏、死亡之后，投生到恶处、恶趣、堕处、地狱。’——我同意他这一点。

yañca kho so evamāha – ‘yo kira, bho, pāṇātipātā paṭivirato adinnādānā paṭivirato…pe… sammādiṭṭhi,

➌ 但是，如果他这样说：‘贤友！凡是远离杀生者、远离不与取者……（省略）……持正见者，

sabbo so kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatī’ti idamassa nānujānāmi;

他们所有人身体败坏、死亡之后，都会投生到恶处、恶趣、堕处、地狱。’——我不同意他这一点。

yañca kho so evamāha – ‘ye evaṃ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṃ ñāṇan’ti idampissa nānujānāmi;

➍ 如果他又这样说：‘这样知道的人，才是正确地知道；那些知道不同的，他们的知见是错误的。’——我不同意他这一点。

yampi so yadeva tassa sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadeva tattha thāmasā parāmāsā abhinivissa voharati – ‘idameva saccaṃ, moghamaññan’ti idampissa nānujānāmi.

➎ 又如果他对自己亲自知道、亲自看见、亲自经验到的事，紧紧抓住，固执地宣称：‘只有这个是真的，其他都是假的！’——我不同意他这一点。

Taṃ kissa hetu? Aññathā hi, ānanda, tathāgatassa mahākammavibhaṅge ñāṇaṃ hoti.

这是什么原因呢？阿难！因为如来对于‘大业分别’有不同的智慧。

303. “Tatrānanda, yvāyaṃ puggalo

㊂ 【九】（解说一：）然而，阿难！凡是那个人：

idha pāṇātipātī adinnādāyī…pe… micchādiṭṭhi,

在此世，是杀生者、不与取者……（省略）……持邪见者。

kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati,

身体败坏、死亡之后，投生到恶处、恶趣、堕处、地狱。

pubbe vāssa taṃ kataṃ hoti pāpakammaṃ dukkhavedanīyaṃ,

对那个人来说，或者是以前造作的应受苦报的恶业（成熟了）；

pacchā vāssa taṃ kataṃ hoti pāpakammaṃ dukkhavedanīyaṃ,

或者是后来造作的应受苦报的恶业（成熟了）；

maraṇakāle vāssa hoti micchādiṭṭhi samattā samādinnā.

或者是在临死的时候，他持有并完全接受了邪见。

Tena so kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

因为这个原因，他身体败坏、死亡之后，投生到恶处、恶趣、堕处、地狱。

Yañca kho so idha pāṇātipātī hoti adinnādāyī hoti…pe… micchādiṭṭhi hoti

而且，他在此世所做的杀生、不与取……（省略）……持邪见这些行为，

tassa diṭṭheva dhamme vipākaṃ paṭisaṃvedeti upapajja vā [upapajjaṃ vā (sī. pī.), upapajja vā (syā. kaṃ. ka.) upapajjitvāti saṃvaṇṇanāya saṃsandetabbā] apare vā pariyāye.

其果报，他会在现世感受，或者在下一世感受，或者在更后世感受。

“Tatrānanda, yvāyaṃ puggalo

【十】（解说二：）然而，阿难！凡是那个人：

idha pāṇātipātī adinnādāyī…pe… micchādiṭṭhi

在此世，是杀生者、不与取者……（省略）……持邪见者。

kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati,

身体败坏、死亡之后，投生到善趣、天界。

pubbe vāssa taṃ kataṃ hoti kalyāṇakammaṃ sukhavedanīyaṃ,

对那个人来说，或者是以前造作的应受乐报的善业（成熟了）；

pacchā vāssa taṃ kataṃ hoti kalyāṇakammaṃ sukhavedanīyaṃ,

或者是后来造作的应受乐报的善业（成熟了）；

maraṇakāle vāssa hoti sammādiṭṭhi samattā samādinnā.

或者是在临死的时候，他持有并完全接受了正见。

Tena so kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.

因为这个原因，他身体败坏、死亡之后，投生到善趣、天界。

Yañca kho so idha pāṇātipātī hoti adinnādāyī hoti…pe… micchādiṭṭhi hoti

而且，他在此世所做的杀生、不与取……（省略）……持邪见这些行为，

tassa diṭṭheva dhamme vipākaṃ paṭisaṃvedeti upapajja vā apare vā pariyāye.

其果报，他会在现世感受，或者在下一世感受，或者在更后世感受。

“Tatrānanda, yvāyaṃ puggalo

【十一】（解说三：）然而，阿难！凡是那个人：

idha pāṇātipātā paṭivirato adinnādānā paṭivirato…pe… sammādiṭṭhi,

在此世，是远离杀生者、远离不与取者……（省略）……持正见者。

kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati,

身体败坏、死亡之后，投生到善趣、天界。

pubbe vāssa taṃ kataṃ hoti kalyāṇakammaṃ sukhavedanīyaṃ,

对那个人来说，或者是以前造作的应受乐报的善业（成熟了）；

pacchā vāssa taṃ kataṃ hoti kalyāṇakammaṃ sukhavedanīyaṃ,

或者是后来造作的应受乐报的善业（成熟了）；

maraṇakāle vāssa hoti sammādiṭṭhi samattā samādinnā.

或者是在临死的时候，他持有并完全接受了正见。

Tena so kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.

因为这个原因，他身体败坏、死亡之后，投生到善趣、天界。

Yañca kho so idha pāṇātipātā paṭivirato hoti adinnādānā paṭivirato hoti…pe… sammādiṭṭhi hoti,

而且，他在此世所做的远离杀生、远离不与取……（省略）……持正见这些行为，

tassa diṭṭheva dhamme vipākaṃ paṭisaṃvedeti upapajja vā apare vā pariyāye.

其果报，他会在现世感受，或者在下一世感受，或者在更后世感受。

“Tatrānanda, yvāyaṃ puggalo

【十二】（解说四：）然而，阿难！凡是那个人：

idha pāṇātipātā paṭivirato adinnādānā paṭivirato…pe… sammādiṭṭhi,

在此世，是远离杀生者、远离不与取者……（省略）……持正见者。

kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati,

身体败坏、死亡之后，投生到恶处、恶趣、堕处、地狱。

pubbe vāssa taṃ kataṃ hoti pāpakammaṃ dukkhavedanīyaṃ,

对那个人来说，或者是以前造作的应受苦报的恶业（成熟了）；

pacchā vāssa taṃ kataṃ hoti pāpakammaṃ dukkhavedanīyaṃ,

或者是后来造作的应受苦报的恶业（成熟了）；

maraṇakāle vāssa hoti micchādiṭṭhi samattā samādinnā.

或者是在临死的时候，他持有并完全接受了邪见。

Tena so kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

因为这个原因，他身体败坏、死亡之后，投生到恶处、恶趣、堕处、地狱。

Yañca kho so idha pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti…pe… sammādiṭṭhi hoti,

而且，他在此世所做的远离杀生、远离不与取……（省略）……持正见这些行为，

tassa diṭṭheva dhamme vipākaṃ paṭisaṃvedeti upapajja vā apare vā pariyāye.

其果报，他会在现世感受，或者在下一世感受，或者在更后世感受。

“Iti kho, ānanda,

㊃ 【十三】（结语：）所以，阿难！

atthi kammaṃ abhabbaṃ abhabbābhāsaṃ,

➊ 有的业是无效的（不能结果的），看起来也无效；

atthi kammaṃ abhabbaṃ bhabbābhāsaṃ,

➋ 有的业是无效的，但看起来有效；

atthi kammaṃ bhabbañceva bhabbābhāsañca,

➌ 有的业是有效的（能结果的），看起来也有效；

atthi kammaṃ bhabbaṃ abhabbābhāsan”ti.

➍ 有的业是有效的，但看起来无效。”

Idamavoca bhagavā.

世尊说了这番话。

Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.

尊者阿难心满意足，欢喜地接受了世尊的开示。

Mahākammavibhaṅgasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

大业分别经 – 解说品 第六经 终

～《中部经典‧解说品‧Mahākammavibhaṅgasutta 大业分别经》(MN 136, 298-303)

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《3》Uparipaṇṇāsapāḷi 后分五十二经篇 (MN 101-152, 1-463)/4. Vibhaṅgavagga 解说品 (MN 131-142, 272-382)”

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【经名】 4.7 Saḷāyatanavibhaṅgasutta 六处分别经 (MN 137, 304-312)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Saḷāyatanavibhaṅgasuttaṃ

304. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – “saḷāyatanavibhaṅgaṃ vo, bhikkhave, desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“‘Cha ajjhattikāni āyatanāni veditabbāni, cha bāhirāni āyatanāni veditabbāni, cha viññāṇakāyā veditabbā, cha phassakāyā veditabbā, aṭṭhārasa manopavicārā veditabbā, chattiṃsa sattapadā veditabbā, tatra idaṃ nissāya idaṃ pajahatha, tayo satipaṭṭhānā yadariyo sevati yadariyo sevamāno satthā gaṇamanusāsitumarahati, so vuccati yoggācariyānaṃ [yogācariyānaṃ (ka.)] anuttaro purisadammasārathī’ti – ayamuddeso saḷāyatanavibhaṅgassa.

305. “‘Cha ajjhattikāni āyatanāni veditabbānī’ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? ‘Cakkhāyatanaṃ sotāyatanaṃ ghānāyatanaṃ jivhāyatanaṃ kāyāyatanaṃ manāyatanaṃ – cha ajjhattikāni āyatanāni veditabbānī’ti – iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

“‘Cha bāhirāni āyatanāni veditabbānī’ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? ‘Rūpāyatanaṃ saddāyatanaṃ gandhāyatanaṃ rasāyatanaṃ phoṭṭhabbāyatanaṃ dhammāyatanaṃ – cha bāhirāni āyatanāni veditabbānī’ti – iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

“‘Cha viññāṇakāyā veditabbā’ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? ‘Cakkhuviññāṇaṃ sotaviññāṇaṃ ghānaviññāṇaṃ jivhāviññāṇaṃ kāyaviññāṇaṃ manoviññāṇaṃ – cha viññāṇakāyā veditabbā’ti – iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

“‘Cha phassakāyā veditabbā’ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? ‘Cakkhusamphasso sotasamphasso ghānasamphasso jivhāsamphasso kāyasamphasso manosamphasso – cha phassakāyā veditabbā’ti – iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

“‘Aṭṭhārasa manopavicārā veditabbā’ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? ‘Cakkhunā rūpaṃ disvā somanassaṭṭhānīyaṃ rūpaṃ upavicarati, domanassaṭṭhānīyaṃ rūpaṃ upavicarati, upekkhāṭṭhānīyaṃ rūpaṃ upavicarati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya somanassaṭṭhānīyaṃ dhammaṃ upavicarati, domanassaṭṭhānīyaṃ dhammaṃ upavicarati, upekkhāṭṭhānīyaṃ dhammaṃ upavicarati. Iti cha somanassūpavicārā, cha domanassūpavicārā, cha upekkhūpavicārā, aṭṭhārasa manopavicārā veditabbā’ti – iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

306. “‘Chattiṃsa sattapadā veditabbā’ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Cha gehasitāni [gehassitāni (?)] somanassāni, cha nekkhammasitāni [nekkhammassitāni (ṭīkā)] somanassāni, cha gehasitāni domanassāni, cha nekkhammasitāni domanassāni, cha gehasitā upekkhā, cha nekkhammasitā upekkhā. Tattha katamāni cha gehasitāni somanassāni? Cakkhuviññeyyānaṃ rūpānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ paṭilābhaṃ vā paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ idaṃ vuccati gehasitaṃ somanassaṃ. Sotaviññeyyānaṃ saddānaṃ… ghānaviññeyyānaṃ gandhānaṃ… jivhāviññeyyānaṃ rasānaṃ… kāyaviññeyyānaṃ phoṭṭhabbānaṃ… manoviññeyyānaṃ dhammānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ…pe… somanassaṃ. Yaṃ evarūpaṃ somanassaṃ idaṃ vuccati gehasitaṃ somanassaṃ. Imāni cha gehasitāni somanassāni.

“Tattha katamāni cha nekkhammasitāni somanassāni? Rūpānaṃtveva aniccataṃ viditvā vipariṇāmavirāganirodhaṃ [vipariṇāmaṃ virāgaṃ nirodhaṃ (ka.)], ‘pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathābhūtaṃ sammappaññāya passato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ idaṃ vuccati nekkhammasitaṃ somanassaṃ. Saddānaṃtveva… gandhānaṃtveva… rasānaṃtveva… phoṭṭhabbānaṃtveva… dhammānaṃtve aniccataṃ viditvā vipariṇāmavirāganirodhaṃ, ‘pubbe ceva dhammā etarahi ca sabbe te dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathābhūtaṃ sammappaññāya passato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ idaṃ vuccati nekkhammasitaṃ somanassaṃ. Imāni cha nekkhammasitāni somanassāni.

307. “Tattha katamāni cha gehasitāni domanassāni? Cakkhuviññeyyānaṃ rūpānaṃ…pe… sotaviññeyyānaṃ saddānaṃ… ghānaviññeyyānaṃ gandhānaṃ… jivhāviññeyyānaṃ rasānaṃ… kāyaviññeyyānaṃ phoṭṭhabbānaṃ… manoviññeyyānaṃ dhammānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ appaṭilābhaṃ vā appaṭilābhato samanupassato pubbe vā appaṭiladdhapubbaṃ atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati domanassaṃ. Yaṃ evarūpaṃ domanassaṃ idaṃ vuccati gehasitaṃ domanassaṃ. Imāni cha gehasitāni domanassāni.

“Tattha katamāni cha nekkhammasitāni domanassāni? Rūpānaṃtveva aniccataṃ viditvā vipariṇāmavirāganirodhaṃ, ‘pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti – ‘kudāssu [kadāssu (syā. kaṃ. pī.)] nāmāhaṃ tadāyatanaṃ upasampajja viharissāmi yadariyā etarahi āyatanaṃ upasampajja viharantī’ti iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato uppajjati pihapaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ idaṃ vuccati nekkhammasitaṃ domanassaṃ. Saddānaṃtveva…pe… gandhānaṃtveva… rasānaṃtveva… phoṭṭhabbānaṃtveva… dhammānaṃtveva aniccataṃ viditvā vipariṇāmavirāganirodhaṃ, ‘pubbe ceva dhammā etarahi ca sabbe te dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti – ‘kudāssu nāmāhaṃ tadāyatanaṃ upasampajja viharissāmi yadariyā etarahi āyatanaṃ upasampajja viharantī’ti iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato uppajjati pihapaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ idaṃ vuccati nekkhammasitaṃ domanassaṃ. Imāni cha nekkhammasitāni domanassāni.

308. “Tattha katamā cha gehasitā upekkhā? Cakkhunā rūpaṃ disvā uppajjati upekkhā bālassa mūḷhassa ( ) [(mandassa) (ka.)] puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato puthujjanassa. Yā evarūpā upekkhā, rūpaṃ sā nātivattati. Tasmā sā [sāyaṃ (ka.)] upekkhā ‘gehasitā’ti vuccati. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya uppajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato puthujjanassa. Yā evarūpā upekkhā, dhammaṃ sā nātivattati. Tasmā sā upekkhā ‘gehasitā’ti vuccati. Imā cha gehasitā upekkhā.

“Tattha katamā cha nekkhammasitā upekkhā? Rūpānaṃtveva aniccataṃ viditvā vipariṇāmavirāganirodhaṃ, ‘pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathābhūtaṃ sammappaññāya passato uppajjati upekkhā. Yā evarūpā upekkhā, rūpaṃ sā ativattati. Tasmā sā upekkhā ‘nekkhammasitā’ti vuccati. Saddānaṃtveva… gandhānaṃtveva… rasānaṃtveva… phoṭṭhabbānaṃtveva… dhammānaṃtveva aniccataṃ viditvā vipariṇāmavirāganirodhaṃ, ‘pubbe ceva dhammā etarahi ca sabbe te dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathābhūtaṃ sammappaññāya passato uppajjati upekkhā. Yā evarūpā upekkhā, dhammaṃ sā ativattati. Tasmā sā upekkhā ‘nekkhammasitā’ti vuccati. Imā cha nekkhammasitā upekkhā. ‘Chattiṃsa sattapadā veditabbā’ti – iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

309. “Tatra idaṃ nissāya idaṃ pajahathā”ti – iti kho panetaṃ vuttaṃ; kiñcetaṃ paṭicca vuttaṃ? Tatra, bhikkhave, yāni cha nekkhammasitāni somanassāni tāni nissāya tāni āgamma yāni cha gehasitāni somanassāni tāni pajahatha, tāni samatikkamatha. Evametesaṃ pahānaṃ hoti, evametesaṃ samatikkamo hoti.

“Tatra, bhikkhave, yāni cha nekkhammasitāni domanassāni tāni nissāya tāni āgamma yāni cha gehasitāni domanassāni tāni pajahatha, tāni samatikkamatha. Evametesaṃ pahānaṃ hoti, evametesaṃ samatikkamo hoti.

“Tatra, bhikkhave, yā cha nekkhammasitā upekkhā tā nissāya tā āgamma yā cha gehasitā upekkhā tā pajahatha, tā samatikkamatha. Evametāsaṃ pahānaṃ hoti, evametāsaṃ samatikkamo hoti.

“Tatra, bhikkhave, yāni cha nekkhammasitāni somanassāni tāni nissāya tāni āgamma yāni cha nekkhammasitāni domanassāni tāni pajahatha, tāni samatikkamatha. Evametesaṃ pahānaṃ hoti, evametesaṃ samatikkamo hoti.

“Tatra, bhikkhave, yā cha nekkhammasitā upekkhā tā nissāya tā āgamma yāni cha nekkhammasitāni somanassāni tāni pajahatha, tāni samatikkamatha. Evametesaṃ pahānaṃ hoti, evametesaṃ samatikkamo hoti.

310. “Atthi, bhikkhave, upekkhā nānattā nānattasitā, atthi upekkhā ekattā ekattasitā. Katamā ca, bhikkhave, upekkhā nānattā nānattasitā? Atthi, bhikkhave, upekkhā rūpesu, atthi saddesu, atthi gandhesu, atthi rasesu, atthi phoṭṭhabbesu – ayaṃ, bhikkhave, upekkhā nānattā nānattasitā. Katamā ca, bhikkhave, upekkhā ekattā ekattasitā? Atthi, bhikkhave, upekkhā ākāsānañcāyatananissitā, atthi viññāṇañcāyatananissitā, atthi ākiñcaññāyatananissitā, atthi nevasaññānāsaññāyatananissitā – ayaṃ, bhikkhave, upekkhā ekattā ekattasitā.

“Tatra, bhikkhave, yāyaṃ upekkhā ekattā ekattasitā taṃ nissāya taṃ āgamma yāyaṃ upekkhā nānattā nānattasitā taṃ pajahatha, taṃ samatikkamatha. Evametissā pahānaṃ hoti, evametissā samatikkamo hoti.

“Atammayataṃ, bhikkhave, nissāya atammayataṃ āgamma yāyaṃ upekkhā ekattā ekattasitā taṃ pajahatha, taṃ samatikkamatha. Evametissā pahānaṃ hoti, evametissā samatikkamo hoti. ‘Tatra idaṃ nissāya idaṃ pajahathā’ti – iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

311. “‘Tayo satipaṭṭhānā yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahatī’ti – iti kho panetaṃ vuttaṃ; kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, satthā sāvakānaṃ dhammaṃ deseti anukampako hitesī anukampaṃ upādāya – ‘idaṃ vo hitāya, idaṃ vo sukhāyā’ti. Tassa sāvakā na sussūsanti, na sotaṃ odahanti, na aññā cittaṃ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. Tatra, bhikkhave, tathāgato na ceva anattamano hoti, na ca anattamanataṃ paṭisaṃvedeti, anavassuto ca viharati sato sampajāno. Idaṃ, bhikkhave, paṭhamaṃ satipaṭṭhānaṃ yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahati.

“Puna caparaṃ, bhikkhave, satthā sāvakānaṃ dhammaṃ deseti anukampako hitesī anukampaṃ upādāya – ‘idaṃ vo hitāya, idaṃ vo sukhāyā’ti. Tassa ekacce sāvakā na sussūsanti, na sotaṃ odahanti, na aññā cittaṃ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti; ekacce sāvakā sussūsanti, sotaṃ odahanti, aññā cittaṃ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti. Tatra, bhikkhave, tathāgato na ceva anattamano hoti, na ca anattamanataṃ paṭisaṃvedeti; na ca attamano hoti, na ca attamanataṃ paṭisaṃvedeti. Anattamanatā ca attamanatā ca – tadubhayaṃ abhinivajjetvā upekkhako viharati sato sampajāno. Idaṃ vuccati, bhikkhave, dutiyaṃ satipaṭṭhānaṃ yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahati.

“Puna caparaṃ, bhikkhave, satthā sāvakānaṃ dhammaṃ deseti anukampako hitesī anukampaṃ upādāya – ‘idaṃ vo hitāya, idaṃ vo sukhāyā’ti. Tassa sāvakā sussūsanti, sotaṃ odahanti, aññācittaṃ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti. Tatra, bhikkhave, tathāgato attamano ceva hoti, attamanatañca paṭisaṃvedeti, anavassuto ca viharati sato sampajāno. Idaṃ vuccati, bhikkhave, tatiyaṃ satipaṭṭhānaṃ yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahati. ‘Tayo satipaṭṭhānā yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahatī’ti – iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

312. “‘So vuccati yoggācariyānaṃ anuttaro purisadammasārathī’ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Hatthidamakena, bhikkhave, hatthidammo sārito ekaṃyeva disaṃ dhāvati – puratthimaṃ vā pacchimaṃ vā uttaraṃ vā dakkhiṇaṃ vā. Assadamakena, bhikkhave, assadammo sārito ekaññeva disaṃ dhāvati – puratthimaṃ vā pacchimaṃ vā uttaraṃ vā dakkhiṇaṃ vā. Godamakena, bhikkhave, godammo sārito ekaṃyeva disaṃ dhāvati – puratthimaṃ vā pacchimaṃ vā uttaraṃ vā dakkhiṇaṃ vā. Tathāgatena hi, bhikkhave, arahatā sammāsambuddhena purisadammo sārito aṭṭha disā vidhāvati. Rūpī rūpāni passati – ayaṃ ekā disā; ajjhattaṃ arūpasaññī bahiddhā rūpāni passati – ayaṃ dutiyā disā; subhantveva adhimutto hoti – ayaṃ tatiyā disā; sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati – ayaṃ catutthī disā; sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati – ayaṃ pañcamī disā; sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati – ayaṃ chaṭṭhī disā; sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati – ayaṃ sattamī disā; sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati – ayaṃ aṭṭhamī disā. Tathāgatena, bhikkhave, arahatā sammāsambuddhena purisadammo sārito imā aṭṭha disā vidhāvati. ‘So vuccati yoggācariyānaṃ anuttaro purisadammasārathī’ti – iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttan”ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Saḷāyatanavibhaṅgasuttaṃ niṭṭhitaṃ sattamaṃ.

☸---------------------------------------------------------------------

第一三七 六处分别经 Saḷāyatanavibhaṅgasuttaṃ

我是这样听说的。

有一个时候，世尊住在舍卫城的祇陀林给孤独园。那时，世尊对各位比丘说：“各位比丘！”那些

比丘回答世尊说：“世尊。”世尊这样说：“各位比丘！我将为你们解说六处分别。应当

仔细听，好好思考，我这就说。”那些比丘回答世尊说：“好的，世尊。”世尊这样

说：

“应当了知内六处。应当了知外六处。应当了知六识身。应当了知六触身。应当了知十八种意的活动方式（意行）。应当了知三

十六种众生的立足点（有情句）。在这里，要依靠这个来舍弃那个。有三种念住，这是圣者所学习的，这是圣者所实践

的，导师以此教导大众。他是瑜伽师中的无上调御者（调伏众生者）。这是六处分别的总纲要。

然而，这样说：“应当了知内六处。”这样说是依据什么说的呢？有眼处、耳处、

鼻处、舌处、身处、意处。像这样所说的：“应当了知内六处。”就是依据这个说的。

再者，这样说：“应当了知外六处。”这样说是依据什么说的呢？有色处、声处、

香处、味处、触处、法处。像这样所说的：“应当了知外六处。”就是依据这个说的。

再者，这样说：“应当了知六识身。”这样说是依据什么说的呢？有眼识、耳识、

鼻识、舌识、身识、意识。像这样所说的：“应当了知六识处。”就是依据这个说的。

再者，这样说：“应当了知六触身。”这样说是依据什么说的呢？有眼触、耳触、

鼻触、舌触、身触、意触。像这样所说的：“应当了知六触身。”就是依据这个说的。

再者，这样说：“应当了知十八种意的活动方式（意行）。”这样说是依据什么说的呢？通过眼睛看到色之后，

审察能引生喜悦（somanassa）的色、审察能引生忧愁（domanassa）的色、审察能引生舍受（upekkhā）的色。通过耳朵听到声音之后……乃至……通过鼻子闻到香气

之后……乃至……通过舌头尝到味道之后……乃至……通过身体接触触之后……乃至……通过意识了知法之后，审察

能引生喜悦的法、审察能引生忧愁的法、审察能引生舍受的法。这样就有六种与喜悦相关的意行、六种与忧愁相关的意行、六种与舍受相关的意行。

像这样所说的：“应当了知十八种意的活动方式（意行）。”就是依据这个说的。

再者，这样说：“应当了知三十六种众生的立足点（有情句）。”这样是依据什么说的呢？是指六种与在家生活相关的喜悦（gehasita somanassa）、

六种与出离相关的喜悦（nekkhamma-sita somanassa）、六种与在家生活相关的忧愁（gehasita domanassa）、六种与出离相关的忧愁（nekkhamma-sita domanassa）、六种与在家生活相关的舍受（gehasita upekkhā）、六种与出离相关的舍受（nekkhamma-sita upekkhā）。

在这些当中，六种与在家生活相关的喜悦是什么呢？对于眼睛所识别的各种色境，那些让人期望、喜爱、愉悦、满意、伴随着世俗诱惑的，

或者因为获得了这些而喜悦，或者即使是过去曾经获得、但现在已经变化、消失、过去的，回忆起来也会生起

喜悦。像这类喜悦，就称为与在家生活相关的喜悦。对于耳朵所识别的各种声音……乃至……鼻子所识别的各种香气

……乃至……舌头所识别的各种味道……乃至……身体所识别的各种触……乃至……意识所识别的各种法，那些让人期望、喜爱、愉悦、

满意、伴随着世俗诱惑的，因为获得了这些而喜悦，或者即使是过去曾经获得、但现在已经变化、消失、过去的，回忆起来也会生起喜悦。

像这类喜悦，就称为与在家生活相关的喜悦。这些就是六种与在家生活相关的喜悦。

在这些当中，六种与出离相关的喜悦是什么呢？对于各种色境，了知它们的无常性、变异、离欲、寂灭之后，

通过如实的正确智慧看到这一点：“无论是过去的色，还是现在的所有这些色，都是无常的、是苦的、是变化不定的法”，由此生起喜悦。

像这类喜悦，就称为与出离相关的喜悦。了知耳朵所识别的声音……乃至……鼻子所识别的香气……乃至……舌头所识别的味道……乃至……身体所识别的触……乃至……意识

所识别的法，是无常性，变异、离欲、寂灭之后，通过如实的正确智慧看到这一点：“无论是过去的法，还是现在的所有这些法，都是无常的、是苦的、是变化不定的法”

而生起喜悦，像这类喜悦，就称为与出离相关的喜悦。

这些就是六种与出离相关的喜悦。

在这些当中，六种与在家生活相关的忧愁是什么呢？对于眼睛所识别的各种色境，那些让人期望、喜爱、愉悦、满意、

伴随着世俗诱惑的，因为没有获得而忧愁，或者从未获得过，回忆起它们的变化、消失、已过去而生起忧愁。

像这类忧愁，就称为与在家生活相关的忧愁。对于耳朵所识别的各种声音……乃至……鼻子所识别的各种香气……乃

至……舌头所识别的味道……乃至……身体所识别的触……乃至……意识所识别的法，那些让人期望、喜爱、

愉悦、满意、伴随着世俗诱惑的，因为没有获得而忧愁，或者从未获得过，回忆起它们的变化、消失、已过去而生起忧愁。

像这类忧愁，就称为与在家生活相关的忧愁。这些就是六种与在家生活相关的忧愁。

在这些当中，六种与出离相关的忧愁是什么呢？了知各种色是无常性、变异、离欲、寂灭之后，通过如

实的正确智慧看到这一点：“无论是过去的色、还是现在的所有这些色，都是无常的、是苦的、是变化不定的法。”对

无上解脱生起向往之心：“什么时候我才能够证入并安住于圣者们现在所证入并安住的境界呢？”

像这样，由于对无上解脱生起向往之心而引生忧愁。了知各种声音……乃至……各种香气……

乃至……各种味道……乃至……各种触……乃至……各种法的无常性、变异、离欲、寂灭之后。

通过如实的正确智慧看到这一点：“无论是过去的法、还是现在的所有这些法，都是无常的、是苦的、是变化不定的

法。”对无上解脱生起向往之心：“什么时候我才能够证入并安住于圣者们现在所证入并安住的境界呢？”

由于对像这样的无上解脱生起向往之心而引生忧愁。这些就是六种与出离相关的忧愁。

在这些当中，六种与在家生活相关的舍受是什么呢？通过眼睛看到色之后，对于愚痴、无知的凡夫，不能超越色的

界限、不能克服色的果报、不能看到色的过患、没有听闻过正法的凡夫，会生起舍受。

像这类舍受，它不能超越色（的束缚）。因此，这种舍受被称为与在家生活相关的舍受。通过耳朵听到声音之后……乃至……通过鼻子

闻到香气之后……乃至……通过舌头尝到味道之后……乃至……通过身体接触触之后……乃至……通过意识了知法

之后，对于愚痴、无知的凡夫，不能克服法的界限、不能克服法的果报，不能看到法的

过患，对于没有听闻过正法的凡夫，会生起舍受。像这类舍受，它不能超越法（的束缚）。因此，这种舍受被称为与在

家生活相关的舍受。这些就是六种与在家生活相关的舍受。

在这些当中，六种与出离相关的舍受是什么呢？了知各种色是无常性、变异、离欲、寂灭之后，通过如

实的正确智慧看到这一点：“无论是过去的色，还是现在的所有这些色，都是无常的、是苦的、是变化不定的法。”由此生起

舍受。像这类舍受，它超越了色（的束缚）。因此，这种舍受被称为与出离相关的舍受。了知各种声音……乃至……各种

香气……乃至……各种味道……乃至……各种触……乃至……各种法的无常性、变异、离欲、

寂灭之后，通过如实的正确智慧，看到这一点：“无论是过去的法，还是现在的所有这些法，都是无常的、是苦的、

是变化不定的法”而生起舍受。像这类舍受，它超越了法（的束缚）。因此，这种舍受被称为与出离相关的舍受。

这些就是六种与出离相关的舍受。

像这样所说的：“应当了知三十六种众生的立足点（有情句）。”就是依据这个说的。

这样说：“在这些当中，依靠这个来舍弃那个。”是依据什么这样说的呢？各位比丘！在这些当中，

依靠那六种与出离相关的喜悦，凭借它们、通过它们，来舍弃那六种与在家生活相关的喜悦，来超越它们。

这样，它们就被舍弃了，这样，它们就被超越了。

各位比丘！在这些当中，依靠那六种与出离相关的忧愁，凭借它们、通过它们，来舍弃那六种与在家生活相关的忧愁，舍弃

它们，超越它们。这样，它们就被舍弃了，这样，它们就被超越了。

各位比丘！在这些当中，

依靠那六种与出离相关的舍受，凭借它们、通过它们，来舍弃那六种与在家生活相关的舍受，舍弃它们，超越它们。

这样，它们就被舍弃了，这样，它们就被超越了。

各位比丘！在这些当中，依靠那六种与出离相关的喜悦，凭借它们、

通过它们，来舍弃那六种与出离相关的忧愁，舍弃它们！超越它们。这样，它们就被舍弃了，这样，它们就被超越

了。

各位比丘！在这些当中，依靠那六种与出离相关的舍受，凭借它们、通过它们，来舍弃那六种与出离相关的喜悦，

舍弃它们，超越它们。这样，它们就被舍弃了，这样，它们就被超越了。

各位比丘！舍受有多样性并且依赖于多种对象（nānattā nānattasitā），舍受有同一性并且依赖于单一对象（ekattā ekattasitā）。各位比丘！怎样是舍受有多样性并且依赖于多种对象呢？

各位比丘！舍受：有对色的舍受、有对声音的舍受、有对香气的舍受、有对味道的舍受、有对触的舍受。

各位比丘！这就是舍受有多样性并且依赖于多种对象。各位比丘！怎样是舍受有同一性并且依赖于单一对象呢？各位

比丘！舍受：有依赖于空无边处的舍受、有依赖于识无边处的舍受、有依赖于无所有处的舍受、有依赖于非想非非

想处的舍受。各位比丘！这就是舍受有同一性并且依赖于单一对象。各位比丘！在这些当中，对于那依赖于单一对象的同一性舍受，

要依靠它、凭借它，来舍弃那依赖于多种对象的多样性舍受，舍弃它，超越它。这样，它就被舍弃了，这样，它就被

超越了。各位比丘！依靠不执着（atammayatā），凭借不执着，对于那依赖于单一对象的同一性舍受，也要舍弃它，

超越它。这样，它就被舍弃了，这样，它就被超越了。像这样所说的：“在这些当中，依靠这个来舍弃那个！”

就是依据这个说的。

再者，这样说：“有三种念住，这是圣者所实践的，导师以此教导大众。”这又是依据

什么说的呢？各位比丘！在这里，老师是慈悲的、希望他人获益的、出于怜悯而为各位弟子说法：

“这是为了你们的利益，这是为了你们的安乐。”对此，有些弟子不好好听，不专注倾听，不用心理解，

并且行为违背老师的教导。各位比丘！如来对此既不心生不快，也不感受不快。而且没有烦恼（anavassuto，漏尽），具念、具正知

地安住。各位比丘！这就是第一种念住，这是圣者所实践的，导师以此教导大众。

再者，各位比丘！老师是慈悲的、希望他人获益的，出于怜悯而为各位弟子说法：

“这是为了你们的利益，这是为了你们的安乐。”对此，一部分弟子不好好听，不专注倾听，

不用心理解，并且行为违背老师的教导。另一部分弟子好好听闻，专注倾听，用心理解，并且

行为不违背老师的教导。各位比丘！如来对此既不心生不快，也不感受不快；既不心生愉悦，也不感受愉悦。

舍离了不快和愉悦这两种感受之后，他保持舍心，具念、具正知地安住。各位比丘！这被称为第二种念住，这是……教导大众

的。

再者，各位比丘！老师……为各位弟子说法……“为了安乐。”对此，弟子们好好听，

专注倾听，用心理解，并且行为不违背老师的教导。各位比丘！如来对此心生愉悦、并且感受愉悦；但没有烦恼（漏尽）而具念、

具正知地安住。各位比丘！这被称为第三种念住，这是……教导大众。

像这样所说的：“有三种念住、这是圣者所实践的、导师以此教导大众。”就是依据这个说的。

又，这样说：“他是瑜伽师中的无上调御者（调伏众生者）。”这又是依据什么说的呢？各位

比丘！由驯象师训练需要调御的象时，（只能让它）朝一个方向跑：或东、或西、或南、或北。

各位比丘！由驯马师训练需要调御的马时，（只能让它）朝一个方向跑……或南。各位比丘！由驯

牛师训练需要调御的牛时，（只能让它）朝一个方向跑……或南。各位比丘！由如来、应供者、正等觉者调御

需要调御的人时，能令其通达八个方向（指八种解脱境界）：有色者观见种种色，这是第一个方向。内无色想者

观见外色，这是第二个方向。“只专注于清净”而胜解它，这是第三个方向。完全超越色的想，灭除障碍的想，

不思惟种种想而了知“虚空是无边的”，证入并安住于空无边处，这是第四个方向。完全超越空无边处而了知“识

是无边的”，证入并安住于识无边处。这是第五个方向。完全超越识无边处而了知“无任何事物存在”，证入并安住于

无所有处，这是第六个方向。完全超越无所有处，证入并安住于非想非非想处，这是第七个方向。完全

超越非想非非想处，证入并安住于受、想灭尽定，这是第八个方向。各位比丘！由如来、应供者、正等

觉者调御需要调御的人时，能令其通达这八个方向。所说的：“他是瑜伽师中的无上调御者（调伏众生者）。”

就是依据这个说的。”

世尊说完这些话后，那些心生欢喜的比丘们，都赞叹世尊的教导。

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《3》Uparipaṇṇāsapāḷi 后分五十二经篇 (MN 101-152, 1-463)/4. Vibhaṅgavagga 解说品 (MN 131-142, 272-382)”

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【经名】 4.8 Uddesavibhaṅgasutta 总说分别经 (MN 138, 313-322)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Uddesavibhaṅgasuttaṃ

313. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – “uddesavibhaṅgaṃ vo, bhikkhave, desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathā [yathā yathāssa (sī. syā. kaṃ. pī.)] upaparikkhato bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭaṃ, ajjhattaṃ asaṇṭhitaṃ anupādāya na paritasseyya. Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṃ asaṇṭhite anupādāya aparitassato āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotī”ti. Idamavoca bhagavā. Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.

314. Atha kho tesaṃ bhikkhūnaṃ, acirapakkantassa bhagavato, etadahosi – “idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭaṃ, ajjhattaṃ asaṇṭhitaṃ anupādāya na paritasseyya. Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṃ asaṇṭhite anupādāya aparitassato āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā”ti? Atha kho tesaṃ bhikkhūnaṃ etadahosi – “ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ; pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāmā”ti.

Atha kho te bhikkhū yenāyasmā mahākaccāno tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā mahākaccānena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ mahākaccānaṃ etadavocuṃ –

“Idaṃ kho no, āvuso kaccāna, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭaṃ, ajjhattaṃ asaṇṭhitaṃ anupādāya na paritasseyya. Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṃ asaṇṭhite anupādāya aparitassato āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti. Tesaṃ no, āvuso kaccāna, amhākaṃ, acirapakkantassa bhagavato, etadahosi – ‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – tathā tathā, bhikkhave, bhikkhu upaparikkheyya, yathā yathā upaparikkhato bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭaṃ ajjhattaṃ asaṇṭhitaṃ anupādāya na paritasseyya. Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṃ asaṇṭhite anupādāya aparitassato āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā”ti. “Tesaṃ no, āvuso kaccāna, amhākaṃ etadahosi – ‘ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāmā’ti – vibhajatāyasmā mahākaccāno”ti.

315. “‘Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṃ atikkamma khandhaṃ sākhāpalāse sāraṃ pariyesitabbaṃ maññeyya, evaṃ sampadamidaṃ āyasmantānaṃ satthari sammukhībhūte taṃ bhagavantaṃ atisitvā amhe etamatthaṃ paṭipucchitabbaṃ maññatha. So hāvuso, bhagavā jānaṃ jānāti, passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. So ceva panetassa kālo ahosi yaṃ bhagavantaṃyeva etamatthaṃ paṭipuccheyyātha; yathā vo bhagavā byākareyya tathā naṃ dhāreyyāthā’”ti. ‘Addhāvuso kaccāna, bhagavā jānaṃ jānāti, passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. So ceva panetassa kālo ahosi yaṃ bhagavantaṃyeva etamatthaṃ paṭipuccheyyāma; yathā no bhagavā byākareyya tathā naṃ dhāreyyāma. Api cāyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Vibhajatāyasmā mahākaccāno agaruṃ karitvā’ti. ‘Tena hāvuso, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’ti. ‘Evamāvuso’ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṃ. Āyasmā mahākaccāno etadavoca –

‘Yaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – tathā tathā, bhikkhave, bhikkhu upaparikkheyya, yathā yathā upaparikkhato bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭaṃ ajjhattaṃ asaṇṭhitaṃ anupādāya na paritasseyya, bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṃ asaṇṭhite anupādāya aparitassato āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti. Imassa kho ahaṃ, āvuso, bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi.

316. “Kathañcāvuso, bahiddhā viññāṇaṃ vikkhittaṃ visaṭanti vuccati? Idhāvuso, bhikkhuno cakkhunā rūpaṃ disvā rūpanimittānusāri viññāṇaṃ hoti rūpanimittassādagadhitaṃ […gathitaṃ (sī. pī.)] rūpanimittassādavinibandhaṃ […vinibandhaṃ (sī. pī.)] rūpanimittassādasaṃyojanasaṃyuttaṃ bahiddhā viññāṇaṃ vikkhittaṃ visaṭanti vuccati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya dhammanimittānusārī viññāṇaṃ hoti; dhammanimittassādagadhitaṃ dhammanimittassādavinibandhaṃ dhammanimittassādasaṃyojanasaṃyuttaṃ bahiddhā viññāṇaṃ vikkhittaṃ visaṭanti vuccati. Evaṃ kho āvuso, bahiddhā viññāṇaṃ vikkhittaṃ visaṭanti vuccati.

317. “Kathañcāvuso, bahiddhā viññāṇaṃ avikkhittaṃ avisaṭanti vuccati? Idhāvuso, bhikkhuno cakkhunā rūpaṃ disvā na rūpanimittānusāri viññāṇaṃ hoti rūpanimittassādagadhitaṃ na rūpanimittassādavinibandhaṃ na rūpanimittassādasaṃyojanasaṃyuttaṃ bahiddhā viññāṇaṃ avikkhittaṃ avisaṭanti vuccati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya na dhammanimittānusārī viññāṇaṃ hoti na dhammanimittassādagadhitaṃ na dhammanimittassādavinibandhaṃ na dhammanimittassādasaṃyojanasaṃyuttaṃ bahiddhā viññāṇaṃ avikkhittaṃ avisaṭanti vuccati. Evaṃ kho, āvuso, bahiddhā viññāṇaṃ avikkhittaṃ avisaṭanti vuccati.

318. “Kathañcāvuso, ajjhattaṃ [ajjhattaṃ cittaṃ (sī. syā. kaṃ. pī.)] saṇṭhitanti vuccati? Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Tassa vivekajapītisukhānusāri viññāṇaṃ hoti vivekajapītisukhassādagadhitaṃ vivekajapītisukhassādavinibandhaṃ vivekajapītisukhassādasaṃyojanasaṃyuttaṃ ajjhattaṃ cittaṃ saṇṭhitanti vuccati.

“Puna caparaṃ, āvuso, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Tassa samādhijapītisukhānusāri viññāṇaṃ hoti samādhijapītisukhassādagadhitaṃ samādhijapītisukhassādavinibandhaṃ samādhijapītisukhassādasaṃyojanasaṃyuttaṃ ajjhattaṃ cittaṃ saṇṭhitanti vuccati.

“Puna caparaṃ, āvuso, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Tassa upekkhānusāri viññāṇaṃ hoti upekkhāsukhassādagadhitaṃ upekkhāsukhassādavinibandhaṃ upekkhāsukhassādasaṃyojanasaṃyuttaṃ ajjhattaṃ cittaṃ saṇṭhitanti vuccati.

“Puna caparaṃ, āvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Tassa adukkhamasukhānusāri viññāṇaṃ hoti adukkhamasukhassādagadhitaṃ adukkhamasukhassādavinibandhaṃ adukkhamasukhassādasaṃyojanasaṃyuttaṃ ajjhattaṃ cittaṃ saṇṭhitanti vuccati. Evaṃ kho, āvuso, ajjhattaṃ [ajjhattaṃ cittaṃ (sī. syā. kaṃ. pī.)] saṇṭhitanti vuccati.

319. “Kathañcāvuso, ajjhattaṃ [ajjhattaṃ cittaṃ (sī. syā. kaṃ. pī.)] asaṇṭhitanti vuccati? Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. Tassa na vivekajapītisukhānusāri viññāṇaṃ hoti na vivekajapītisukhassādagadhitaṃ na vivekajapītisukhassādavinibandhaṃ na vivekajapītisukhassādasaṃyojanasaṃyuttaṃ ajjhattaṃ cittaṃ asaṇṭhitanti vuccati.

“Puna caparaṃ, āvuso, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati. Tassa na samādhijapītisukhānusāri viññāṇaṃ hoti na samādhijapītisukhassādagadhitaṃ na samādhijapītisukhassādavinibandhaṃ na samādhijapītisukhassādasaṃyojanasaṃyuttaṃ ajjhattaṃ cittaṃ asaṇṭhitanti vuccati.

“Puna caparaṃ, āvuso, bhikkhu pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. Tassa na upekkhānusāri viññāṇaṃ hoti na upekkhāsukhassādagadhitaṃ na upekkhāsukhassādavinibandhaṃ na upekkhāsukhassādasaṃyojanasaṃyuttaṃ ajjhattaṃ cittaṃ asaṇṭhitanti vuccati.

“Puna caparaṃ, āvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Tassa na adukkhamasukhānusāri viññāṇaṃ hoti na adukkhamasukhassādagadhitaṃ na adukkhamasukhassādavinibandhaṃ na adukkhamasukhassādasaṃyojanasaṃyuttaṃ ajjhattaṃ cittaṃ asaṇṭhitanti vuccati. Evaṃ kho, āvuso, ajjhattaṃ [ajjhattaṃ cittaṃ (sī. syā. kaṃ. pī.)] asaṇṭhitanti vuccati.

320. “Kathañcāvuso, anupādā paritassanā hoti? Idhāvuso, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati rūpavantaṃ vā attānaṃ attani vā rūpaṃ rūpasmiṃ vā attānaṃ. Tassa taṃ rūpaṃ vipariṇamati, aññathā hoti. Tassa rūpavipariṇāmaññathābhāvā rūpavipariṇāmānuparivatti viññāṇaṃ hoti. Tassa rūpavipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti. Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca anupādāya ca paritassati. Vedanaṃ …pe… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati viññāṇavantaṃ vā attānaṃ attani vā viññāṇaṃ viññāṇasmiṃ vā attānaṃ. Tassa taṃ viññāṇaṃ vipariṇamati, aññathā hoti. Tassa viññāṇavipariṇāmaññathābhāvā viññāṇavipariṇāmānuparivatti viññāṇaṃ hoti. Tassa viññāṇavipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti. Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca anupādāya ca paritassati. Evaṃ kho, āvuso, anupādā paritassanā hoti.

321. “Kathañcāvuso, anupādānā aparitassanā hoti? Idhāvuso, sutavā ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na rūpaṃ attato samanupassati na rūpavantaṃ vā attānaṃ na attani vā rūpaṃ na rūpasmiṃ vā attānaṃ. Tassa taṃ rūpaṃ vipariṇamati, aññathā hoti. Tassa rūpavipariṇāmaññathābhāvā na ca rūpavipariṇāmānuparivatti viññāṇaṃ hoti. Tassa na rūpavipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti. Cetaso pariyādānā na cevuttāsavā [na ca uttāsavā (sī.)] hoti na ca vighātavā na ca apekkhavā anupādāya ca na paritassati. Na vedanaṃ… na saññaṃ… na saṅkhāre… na viññāṇaṃ attato samanupassati na viññāṇavantaṃ vā attānaṃ na attani vā viññāṇaṃ na viññāṇasmiṃ vā attānaṃ. Tassa taṃ viññāṇaṃ vipariṇamati, aññathā hoti. Tassa viññāṇavipariṇāmaññathābhāvā na ca viññāṇavipariṇāmānuparivatti viññāṇaṃ hoti. Tassa na viññāṇavipariṇāmānuparivattajā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti. Cetaso pariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati. Evaṃ kho, āvuso, anupādā aparitassanā hoti.

“Yaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭaṃ, ajjhattaṃ asaṇṭhitaṃ anupādāya na paritasseyya. Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṃ asaṇṭhite anupādāya aparitassato āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti. Imassa kho ahaṃ, āvuso, bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi. Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyātha; yathā vo bhagavā byākaroti tathā naṃ dhāreyyāthā”ti.

322. Atha kho te bhikkhū āyasmato mahākaccānassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –

“Yaṃ kho no, bhante, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathā upaparikkhato bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭaṃ, ajjhattaṃ asaṇṭhitaṃ anupādāya na paritasseyya. Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṃ asaṇṭhite anupādāya aparitassato āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotī’”ti.

“Tesaṃ no, bhante, amhākaṃ, acirapakkantassa bhagavato, etadahosi – ‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – tathā tathā, bhikkhave, bhikkhu upaparikkheyya, yathā yathā upaparikkhato bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭaṃ, ajjhattaṃ asaṇṭhitaṃ anupādāya na paritasseyya. Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṃ asaṇṭhite anupādāya aparitassato āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotīti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’ti? Tesaṃ no, bhante, amhākaṃ etadahosi – ‘ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāmā’ti.

“Atha kho mayaṃ, bhante, yenāyasmā mahākaccāno tenupasaṅkamimha; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipucchimha. Tesaṃ no, bhante, āyasmatā mahākaccānena imehi ākārehi imehi padehi imehi byañjanehi attho vibhatto”ti.

“Paṇḍito, bhikkhave, mahākaccāno; mahāpañño, bhikkhave, mahākaccāno. Maṃ cepi tumhe, bhikkhave, etamatthaṃ paṭipuccheyyātha, ahampi evamevaṃ byākareyyaṃ yathā taṃ mahākaccānena byākataṃ. Eso cevetassa [eso cetassa (sī. pī.), eso ceva tassa (syā. kaṃ.), esoyeva tassa (ka.)] attho. Evañca naṃ dhāreyyāthā”ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Uddesavibhaṅgasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.

☸---------------------------------------------------------------------

第一三八 总说分别经 Uddesavibhaṅgasuttaṃ

我是这样听说的。

有一个时候，世尊住在舍卫城的祇陀林给孤独园。那时，世尊呼唤各位比丘说：“各位比丘！”那些

比丘回答世尊说：“世尊！”世尊于是这样说：

“各位比丘！我将为你们解说总说的分别。仔细听，好好思考，我这就说。”那些比丘

回答世尊说：“好的，世尊。”世尊于是这样说：“各位比丘！比丘应当这样审察：通过怎样的审察，他的识能够对外不散乱、不

分散，对内不执住，无所执取而真正没有恐惧。各位比丘！当识对外不散乱、不

分散，对内不执住时，由于无所执取、没有恐惧，未来就不会生起：生、老、死、以及苦的集起。”

世尊这样说。说完这些话，善逝从座位上起来进入了精舍。

这时，世尊离开后不久，那些比丘心里这样想：“贤友们！世尊为我们简略地提出了总纲，

没有详细分别其含义就从座位上起来进入精舍了。“各位比丘！比丘应当这样审察：通过怎样的审察，他的识能够对外不散乱、不

分散，对内不执住，无所执取而真正没有恐惧。各位比丘！当识对外不散乱、不

分散，对内不执住时，由于无所执取、没有恐惧，未来就不会生起：生、老、死、以及苦的

集起。”对于世尊这样简略提出的总纲，谁能够详细解说这未被详细分别的含义呢？”

这时，那些比丘心里这样想：“那位尊者大迦旃延，是导师以及有学识的同梵行者们所称赞、所尊重的。

那么，尊者大迦旃延，对于世尊这样简略提出而未详细分别其含义的总纲，应该能够详细解说。

那么，我们现在去尊者大迦旃延那里吧。去了之后向尊者大迦旃延请教这个含义！”

于是，那些比丘去到尊者大迦旃延那里。到了之后，与尊者大迦旃延互相问候，交换了令人欢喜、值得忆念的话语后，

坐在一边。坐在一边的那些比丘对尊者大迦旃延这样说：“贤友，

迦旃延！世尊这样为我们简略地提出了总纲，没有详细分别其含义就从座位上起来进入精舍了。［世尊说：］“各位

比丘！……不会生起……。”贤友，迦旃延！我们这些人，在世尊离开后不久，生起了这样的

想法：“贤友们！世尊这样为我们简略地提出了总纲……而进入精舍。［世尊说：］“各位比丘！……不会生起

……。”对于世尊这样简略提出而未详细分别其含义的总纲，谁能分别这未被详细解说的含义呢？”贤友，迦

旃延！我们这些人就生起了这样的想法：“那位尊者大迦旃延……请教……。”请尊者大迦旃延为我们分别解说吧。”

［迦旃延说：］“贤友们！譬如有一个人，需要木心、寻找木心、为了探索木心而四处行走，

面对一棵挺立的、有木心的大树，却越过它的根、越过它的干，认为应该在枝叶里寻找木心。这就像是：

诸位尊者在导师面前时，越过世尊而想向我请教这个含义。贤友们！确实，那位世尊是知者，了知一切；是见者，

看见一切；他是法眼、是智慧、是法、是梵（清净），是言说者、是开示者、是引导义理者、是给予不死（甘露）者、是法主、

是如来。而你们去请教那个含义，正是时候。世尊会为你们怎样解说，你们就应当怎样受持它。”

［诸比丘说：］“贤友！迦旃延！确实，世尊是知者，了知一切；是见者，看见一切；是法眼、是智慧、是法、

是梵（清净），是言说者、是开示者、是引导义理者，是给予不死（甘露）者、是法主、是如来。然而，我们应当向世尊

请教这个含义，正是时候。世尊为我们怎样解说，我们就应当怎样受持它。但是尊者大迦

旃延，是导师以及有学识的同梵行者们所称赞、所敬重的。尊者大迦旃延，对于由世

尊所简略提出而未详细分别其含义的总纲，是能够详细分别的。尊者大迦旃延！请不要介意，为我们

分别解说吧。”

［迦旃延说：］“既然如此，贤友们！你们要仔细听，好好思考，我这就说。”那些比丘回答

尊者大迦旃延说：“好的，贤友！”尊者大迦旃延于是这样说：

“贤友们！世尊为你们简略地提出了总纲，没有详细分别其含义，就从座位上起来进入精舍，［世尊说：］“各位

比丘！比丘……不会生起……。”贤友们！对于世尊所简略提出而未详细分别其含义的总纲，

我是这样详细理解它的含义的：

“那么，怎样叫做‘识对外散乱、分散’呢？”贤友们！在这里，比丘通过眼睛看到色之后，

识会追随色的相状（rūpanimitta），如果识贪著于色相的滋味（assāda）、被色相的滋味所束缚（vinibandha）、被色相滋味的结使（saṃyojana）所缠绕，

就称为识对外散乱、分散。通过耳朵听到声音之后……乃至……通过鼻子闻到香气之后……乃至……通过舌头尝到味道之后

……乃至……通过身体接触所触之后……乃至……通过意识了知法之后，识会追随法的相状（dhammanimitta），如果识贪著于

法相的滋味，被法相的滋味所束缚，被法相滋味的结使所缠绕，就称为识对外散乱、分散。贤友们！

这样就称为‘识对外散乱、分散’。

贤友们！那么，怎样叫做‘识对外不散乱、不分散’呢？贤友们！在这里，比丘通过

眼睛看到色之后，识不追随色的相状，不贪著于色相的滋味，不被色相的滋味所束缚，不被

色相滋味的结使所缠绕，［这样］就称为识对外不散乱、不分散。通过耳朵听到声音之后……乃至……通过鼻子

闻到香气之后……乃至……通过舌头尝到味道之后……乃至……通过身体接触所触之后……乃至……通过意识了知法

之后，识不追随法的相状，不贪著于法相的滋味，不被法相的滋味所束缚，不被法相滋味的

结使所缠绕，就称为识对外不散乱、不分散。贤友们！这样就称为‘识对外不散乱、不分散’

。

贤友们！那么，怎样叫做‘心（识）执住在内’（ajjhattaṃ saṇṭhita）？贤友们！在这里，有比丘远离了各种欲望、远离了不善法，

有寻有伺，体验由远离而生的喜和乐，证入并安住于初禅。他的识追随由远离而生的喜和乐，如果识贪著于由

远离而生的喜乐滋味，被由远离而生的喜乐滋味所束缚，被由远离而生的喜乐滋味的结使所缠绕，就称为心（识）执住

在内。再者，贤友们！有比丘，平息了寻和伺，内心宁静，心达到专一，无寻无

伺，体验由定而生的喜和乐，证入并安住于第二禅。他的识追随由定而生的喜和乐，如果识贪著于由定

而生的喜乐滋味，被由定而生的喜乐滋味所束缚，被由定而生的喜乐滋味的结使所缠绕，［就］称为心（识）执住

在内。再者，贤友们！有比丘，离喜之后安住于舍，具念、具正知，并且由身体感受乐，

这被圣者们称为‘安住于舍、念、乐的状态’，证入并安住于第三禅。他的识追随舍受（及乐受），如果识贪著于舍、

乐的滋味，被舍、乐的滋味所束缚，被舍、乐滋味的结使所缠绕，［就］称为心（识）执住

在内。再者，贤友们！有比丘，断除了乐、断除了苦，并且先前灭除了喜、忧，体验不苦不乐，

舍念清净，证入并安住于第四禅。他的识追随不苦不乐受，如果识贪著于不苦不乐的滋味，被不苦不乐的滋味所束缚，

被不苦不乐滋味的结使所缠绕、［就］称为心（识）执住在内。贤友们！这样就称为‘心（识）执住在内’。

贤友们！那么，怎样叫做‘心（识）不执住在内’（ajjhattaṃ asaṇṭhita）？贤友们！在这里，有比丘，远离了各种欲望……乃至……

证入并安住于初禅。他的识不追随由远离而生的喜和乐，不贪著于由远离而生的喜乐滋味，不被

由远离而生的喜乐滋味所束缚，不被由远离而生的喜乐滋味的结使所缠绕，［就］称为心（识）不执住在内。再者，贤友

们！有比丘！平息了寻和伺……乃至……证入并安住于第二禅。他的识不追随由定生

的喜和乐，不贪著于由定而生的喜乐滋味，不被由定而生的喜乐滋味所束缚，不被由定

而生的喜乐滋味的结使所缠绕，［就］称为心（识）不执住在内。再者，贤友们！有比丘，离喜之后……乃至……

证入并安住于第三禅。他的识不追随舍、乐受，不贪著于舍、乐的滋味，不被舍、乐

的滋味所束缚，不被舍、乐滋味的结使所缠绕，［就］称为心（识）不执住在内。再者，贤友们！有比丘，断乐之后……

乃至……证入并安住于第四禅。他的识不追随不苦不乐受，不贪著于不苦不乐的滋味，不

被不苦不乐的滋味所束缚，不被不苦不乐滋味的结使所缠绕、［就］称为心（识）不执住在内。贤友们！这样就称为：

‘心（识）不执住在内’。

贤友们！那么，怎样是‘因执取而有恐惧’（anupādā paritassanā）？贤友们！在这里，没有听闻过（正法）的凡夫，没有见过圣者，

不熟知圣法，未在圣法中受过训练；没有见过善知识，不熟知善知识的法，未在善知识的法中受过训练，

他视色为我（ātman），或视我拥有色，或视色在我之中，或视我在色之中。对他而言，那个色会变化、变异。

由于色的变异、变化，他的识也随着色的变化而转。对他而言，识随着色的变化而转。

对他而言，随着色的变化而转而生起的恐惧，以及（烦恼）法的生起，会占据他的心。由于心被占据，

他会感到惊恐、烦恼、有所期待（apekkhavā），并且因为执取而恐惧。视受……乃至……视想……乃至……视行……乃至……

视识为我，或视我拥有识，或视识在我之中，或视我在识之中。对他而言，那个识会变化、变异。

对他而言，由于识的变异、变化，他的识也随着识的变化而转。对他而言，随着识的变化而转而生起的恐惧，

以及（烦恼）法的生起，会占据他的心。由于心被占据，他会感到惊恐、烦恼、有所期待，并且因为执取而恐惧。贤友们！

这就是‘因执取而有恐惧’。

贤友们！那么，怎样是‘因不执取而无恐惧’（anupādānā aparitassanā）？贤友们！在这里，听闻过（正法）的圣弟子，

见过圣者，熟知圣法，在圣法中善受训练，见过善知识，熟知善知识的法，在善知识的法中善受训练，

他不视色为我，或不视我拥有色，或不视色在我之中，或不视我在色之中。对他而言，那个色会变化、变异。

对他而言，由于色的变异、变化，他的识不会随着色的变化而转。对他而言，由于（识）不随着色

的变化而转，就不会生起恐惧，（烦恼）法的生起不会占据他的心。由于心不被占据，他就不会惊恐、不会烦恼、

不会有所期待，因不执取而没有恐惧。不受……乃至……不想……乃至……不行……乃至……

不视识为我，不视我拥有识，不视识在我之中，不视我在识之中。对他而言，那个识会变化、变异。

对他而言，由于识的变异、变化，他的识不会随着识的变化而转。对他而言，由于（识）不随着识

的变化而转，就不会生起恐惧，（烦恼）法的生起不会占据他的心，由于心不被占据，他就不会惊恐、不会烦恼、

不会有所期待，因不执取而没有恐惧。贤友们！这样就称为：

‘因不执取而无恐惧’。

“贤友们！世尊为你们简略地提出了总纲，没有详细分别其含义，就从座位上起来进入精舍。“各位比丘！

比丘……不生……。”贤友们！对于世尊这样简略提出而未详细分别其含义的总纲，它的含义我就是这样

详细理解的。而你们诸位尊者，如果希望的话，可以去世尊那里、应当请教这个含义。世尊对

你们怎样解说，你们就应当怎样受持它。”

这时，那些比丘，欢喜、随喜尊者大迦旃延所说的话后，就从座位上起来，去到世尊

那里。到了之后，顶礼世尊，坐在一边。坐在一边的那些比丘这样对世尊说：“世尊！世尊

为我们所简略提出的总纲，没有详细分别它的含义，就从座位上起来进入精舍了。“各位比丘！……比丘……无

生……。”世尊！我们这些人，在世尊离开后不久，有了这样

的想法：“贤友们！世尊这样简略地提出了总纲，没有详细分别它的含义就进入精舍了——各位比丘！比丘……不生——。

对于世尊这样简略提出而未详细分别其含义的总纲，谁能详细分别它的含义呢？”世尊！我们这些人有了这样

的想法：“那位尊者大迦旃延……请教……。”世尊！于是，我们去到尊者大迦旃延那里。

到了之后，就这个含义请教了尊者大迦旃延。世尊！尊者大迦旃延对我们，用这些方式、这些言辞、这些

文句分别解说了这个含义。”

［世尊说：］“各位比丘！大迦旃延是贤者。各位比丘！大迦旃延是大智慧者。各位比丘！

如果你们就这个含义来问我，我也会像大迦旃延所解释的那样来解释。这确实就是它的含义。［你们

］应当这样受持它。”

世尊说完这些话后，那些心生欢喜的比丘们都赞叹世尊的教导。

☸.....................................................................

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《3》Uparipaṇṇāsapāḷi 后分五十二经篇 (MN 101-152, 1-463)/4. Vibhaṅgavagga 解说品 (MN 131-142, 272-382)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.9 Araṇavibhaṅgasutta 无诤分别经 (MN 139, 323-341)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Araṇavibhaṅgasuttaṃ

323. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – “araṇavibhaṅgaṃ vo, bhikkhave, desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Na kāmasukhamanuyuñjeyya hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, na ca attakilamathānuyogamanuyuñjeyya dukkhaṃ anariyaṃ anatthasaṃhitaṃ. Ete kho, bhikkhave [ete kho (sī.), ete te (syā. kaṃ. pī.)], ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. Ussādanañca jaññā, apasādanañca jaññā; ussādanañca ñatvā apasādanañca ñatvā nevussādeyya, na apasādeyya [nāpasādeyya (sī.)], dhammameva deseyya. Sukhavinicchayaṃ jaññā; sukhavinicchayaṃ ñatvā ajjhattaṃ sukhamanuyuñjeyya. Rahovādaṃ na bhāseyya, sammukhā na khīṇaṃ [nātikhīṇaṃ (syā. kaṃ. ka.)] bhaṇe. Ataramānova bhāseyya, no taramāno. Janapadaniruttiṃ nābhiniveseyya, samaññaṃ nātidhāveyyāti – ayamuddeso araṇavibhaṅgassa.

324. “‘Na kāmasukhamanuyuñjeyya hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, na ca attakilamathānuyogamanuyuñjeyya dukkhaṃ anariyaṃ anatthasaṃhitan’ti – iti kho panetaṃ vuttaṃ; kiñcetaṃ paṭicca vuttaṃ? Yo kāmapaṭisandhisukhino somanassānuyogo hīno gammo pothujjaniko anariyo anatthasaṃhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā. Yo kāmapaṭisandhisukhino somanassānuyogaṃ ananuyogo hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā. Yo attakilamathānuyogo dukkho anariyo anatthasaṃhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā. Yo attakilamathānuyogaṃ ananuyogo dukkhaṃ anariyaṃ anatthasaṃhitaṃ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā. ‘Na kāmasukhamanuyuñjeyya hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, na ca attakilamathānuyogaṃ anuyuñjeyya dukkhaṃ anariyaṃ anatthasaṃhitan’ti – iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

325. “‘Ete kho ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattatī’ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. ‘Ete kho ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattatī’ti – iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

326. “‘Ussādanañca jaññā, apasādanañca jaññā; ussādanañca ñatvā apasādanañca ñatvā nevussādeyya, na apasādeyya, dhammameva deseyyā’ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Kathañca, bhikkhave, ussādanā ca hoti apasādanā ca, no ca dhammadesanā? ‘Ye kāmapaṭisandhisukhino somanassānuyogaṃ anuyuttā hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti – iti vadaṃ [iti paraṃ (ka.)] ittheke apasādeti.

“‘Ye kāmapaṭisandhisukhino somanassānuyogaṃ ananuyuttā hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti – iti vadaṃ ittheke ussādeti.

“‘Ye attakilamathānuyogaṃ anuyuttā dukkhaṃ anariyaṃ anatthasaṃhitaṃ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti – iti vadaṃ ittheke apasādeti.

“‘Ye attakilamathānuyogaṃ ananuyuttā dukkhaṃ anariyaṃ anatthasaṃhitaṃ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti – iti vadaṃ ittheke ussādeti.

“‘Yesaṃ kesañci bhavasaṃyojanaṃ appahīnaṃ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti – iti vadaṃ ittheke apasādeti.

“‘Yesaṃ kesañci bhavasaṃyojanaṃ pahīnaṃ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti – iti vadaṃ ittheke ussādeti. Evaṃ kho, bhikkhave, ussādanā ca hoti apasādanā ca, no ca dhammadesanā.

327. “Kathañca, bhikkhave, nevussādanā hoti na apasādanā, dhammadesanā ca [dhammadesanāva (syā. kaṃ.)]? ‘Ye kāmapaṭisandhisukhino somanassānuyogaṃ anuyuttā hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti – na evamāha. ‘Anuyogo ca kho, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā’ti – iti vadaṃ dhammameva deseti.

“‘Ye kāmapaṭisandhisukhino somanassānuyogaṃ ananuyuttā hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti – na evamāha. ‘Ananuyogo ca kho, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā’ti – iti vadaṃ dhammameva deseti.

“‘Ye attakilamathānuyogaṃ anuyuttā dukkhaṃ anariyaṃ anatthasaṃhitaṃ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti – na evamāha. ‘Anuyogo ca kho, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā’ti – iti vadaṃ dhammameva deseti.

“‘Ye attakilamathānuyogaṃ ananuyuttā dukkhaṃ anariyaṃ anatthasaṃhitaṃ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti – na evamāha. ‘Ananuyogo ca kho, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā’ti – iti vadaṃ dhammameva deseti.

“‘Yesaṃ kesañci bhavasaṃyojanaṃ appahīnaṃ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti – na evamāha. ‘Bhavasaṃyojane ca kho appahīne bhavopi appahīno hotī’ti – iti vadaṃ dhammameva deseti.

“‘Yesaṃ kesañci bhavasaṃyojanaṃ pahīnaṃ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti – na evamāha. ‘Bhavasaṃyojane ca kho pahīne bhavopi pahīno hotī’ti – iti vadaṃ dhammameva deseti. Evaṃ kho, bhikkhave, nevussādanā hoti na apasādanā, dhammadesanā ca. ‘Ussādanañca jaññā, apasādanañca jaññā; ussādanañca ñatvā apasādanañca ñatvā nevussādeyya, na apasādeyya, dhammameva deseyyā’ti – iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

328. “‘Sukhavinicchayaṃ jaññā; sukhavinicchayaṃ ñatvā ajjhattaṃ sukhamanuyuñjeyyā’ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Pañcime, bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā – ime kho, bhikkhave, pañca kāmaguṇā. Yaṃ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ idaṃ vuccati kāmasukhaṃ mīḷhasukhaṃ puthujjanasukhaṃ anariyasukhaṃ. ‘Na āsevitabbaṃ, na bhāvetabbaṃ, na bahulīkātabbaṃ, bhāyitabbaṃ etassa sukhassā’ti – vadāmi. Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati…pe… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. Idaṃ vuccati nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhisukhaṃ. ‘Āsevitabbaṃ, bhāvetabbaṃ, bahulīkātabbaṃ, na bhāyitabbaṃ etassa sukhassā’ti – vadāmi. ‘Sukhavinicchayaṃ jaññā; sukhavinicchayaṃ ñatvā ajjhattaṃ sukhamanuyuñjeyyā’ti – iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

329. “‘Rahovādaṃ na bhāseyya, sammukhā na khīṇaṃ bhaṇe’ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Tatra, bhikkhave, yaṃ jaññā rahovādaṃ abhūtaṃ atacchaṃ anatthasaṃhitaṃ sasakkaṃ [sampattaṃ (ka.)] taṃ rahovādaṃ na bhāseyya. Yampi jaññā rahovādaṃ bhūtaṃ tacchaṃ anatthasaṃhitaṃ tassapi sikkheyya avacanāya. Yañca kho jaññā rahovādaṃ bhūtaṃ tacchaṃ atthasaṃhitaṃ tatra kālaññū assa tassa rahovādassa vacanāya. Tatra, bhikkhave, yaṃ jaññā sammukhā khīṇavādaṃ abhūtaṃ atacchaṃ anatthasaṃhitaṃ sasakkaṃ taṃ sammukhā khīṇavādaṃ na bhāseyya. Yampi jaññā sammukhā khīṇavādaṃ bhūtaṃ tacchaṃ anatthasaṃhitaṃ tassapi sikkheyya avacanāya. Yañca kho jaññā sammukhā khīṇavādaṃ bhūtaṃ tacchaṃ atthasaṃhitaṃ tatra kālaññū assa tassa sammukhā khīṇavādassa vacanāya. ‘Rahovādaṃ na bhāseyya, sammukhā na khīṇaṃ bhaṇe’ti – iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

330. “‘Ataramānova bhāseyya no taramāno’ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Tatra, bhikkhave, taramānassa bhāsato kāyopi kilamati, cittampi upahaññati [ūhaññati (sī.)], saropi upahaññati [ūhaññati (sī.)], kaṇṭhopi āturīyati, avisaṭṭhampi hoti aviññeyyaṃ taramānassa bhāsitaṃ. Tatra, bhikkhave, ataramānassa bhāsato kāyopi na kilamati, cittampi na upahaññati, saropi na upahaññati, kaṇṭhopi na āturīyati, visaṭṭhampi hoti viññeyyaṃ ataramānassa bhāsitaṃ. ‘Ataramānova bhāseyya, no taramāno’ti – iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

331. “‘Janapadaniruttiṃ nābhiniveseyya, samaññaṃ nātidhāveyyā’ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Kathañca, bhikkhave, janapadaniruttiyā ca abhiniveso hoti samaññāya ca atisāro? Idha, bhikkhave, tadevekaccesu janapadesu ‘pātī’ti sañjānanti, ‘pattan’ti sañjānanti, ‘vittan’ti [viṭṭhanti (syā. kaṃ.)] sañjānanti, ‘sarāvan’ti sañjānanti ‘dhāropan’ti [harosanti (syā. kaṃ.)] sañjānanti, ‘poṇan’ti sañjānanti, ‘pisīlavan’ti [pisīlanti (sī. pī.), pipilanti (syā. kaṃ.)] sañjānanti. Iti yathā yathā naṃ tesu tesu janapadesu sañjānanti tathā tathā thāmasā parāmāsā [parāmassa (sī.)] abhinivissa voharati – ‘idameva saccaṃ, moghamaññan’ti. Evaṃ kho, bhikkhave, janapadaniruttiyā ca abhiniveso hoti samaññāya ca atisāro.

332. “Kathañca, bhikkhave, janapadaniruttiyā ca anabhiniveso hoti samaññāya ca anatisāro? Idha, bhikkhave, tadevekaccesu janapadesu ‘pātī’ti sañjānanti, ‘pattan’ti sañjānanti, ‘vittan’ti sañjānanti, ‘sarāvan’ti sañjānanti, ‘dhāropan’ti sañjānanti, ‘poṇan’ti sañjānanti, ‘pisīlavan’ti sañjānanti. Iti yathā yathā naṃ tesu tesu janapadesu sañjānanti ‘idaṃ kira me [idaṃ kira te ca (ka.)] āyasmanto sandhāya voharantī’ti tathā tathā voharati aparāmasaṃ. Evaṃ kho, bhikkhave, janapadaniruttiyā ca anabhiniveso hoti, samaññāya ca anatisāro. ‘Janapadaniruttiṃ nābhiniveseyya samaññaṃ nātidhāveyyā’ti – iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

333. “Tatra, bhikkhave, yo kāmapaṭisandhisukhino somanassānuyogo hīno gammo pothujjaniko anariyo anatthasaṃhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā. Tasmā eso dhammo saraṇo. Tatra, bhikkhave, yo kāmapaṭisandhisukhino somanassānuyogaṃ ananuyogo hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā. Tasmā eso dhammo araṇo.

334. “Tatra, bhikkhave, yo attakilamathānuyogo dukkho anariyo anatthasaṃhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā. Tasmā eso dhammo saraṇo. Tatra, bhikkhave, yo attakilamathānuyogaṃ ananuyogo dukkhaṃ anariyaṃ anatthasaṃhitaṃ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā. Tasmā eso dhammo araṇo.

335. “Tatra, bhikkhave, yāyaṃ majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā. Tasmā eso dhammo araṇo.

336. “Tatra, bhikkhave, yāyaṃ ussādanā ca apasādanā ca no ca dhammadesanā, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā. Tasmā eso dhammo saraṇo. Tatra, bhikkhave, yāyaṃ nevussādanā ca na apasādanā ca dhammadesanā ca, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā. Tasmā eso dhammo araṇo.

337. “Tatra, bhikkhave, yamidaṃ kāmasukhaṃ mīḷhasukhaṃ pothujjanasukhaṃ anariyasukhaṃ, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā. Tasmā eso dhammo saraṇo. Tatra, bhikkhave, yamidaṃ nekkhammasukhaṃ pavivekasukhaṃ upasamasukhaṃ sambodhisukhaṃ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā. Tasmā eso dhammo araṇo.

338. “Tatra, bhikkhave, yvāyaṃ rahovādo abhūto ataccho anatthasaṃhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā. Tasmā eso dhammo saraṇo. Tatra, bhikkhave, yvāyaṃ rahovādo bhūto taccho anatthasaṃhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā. Tasmā eso dhammo saraṇo. Tatra, bhikkhave, yvāyaṃ rahovādo bhūto taccho atthasaṃhito, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā. Tasmā eso dhammo araṇo.

339. “Tatra, bhikkhave, yvāyaṃ sammukhā khīṇavādo abhūto ataccho anatthasaṃhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā. Tasmā eso dhammo saraṇo. Tatra, bhikkhave, yvāyaṃ sammukhā khīṇavādo bhūto taccho anatthasaṃhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā. Tasmā eso dhammo saraṇo. Tatra, bhikkhave, yvāyaṃ sammukhā khīṇavādo bhūto taccho atthasaṃhito, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā. Tasmā eso dhammo araṇo.

340. “Tatra, bhikkhave, yamidaṃ taramānassa bhāsitaṃ, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā. Tasmā eso dhammo saraṇo. Tatra, bhikkhave, yamidaṃ ataramānassa bhāsitaṃ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā. Tasmā eso dhammo araṇo.

341. “Tatra, bhikkhave, yvāyaṃ janapadaniruttiyā ca abhiniveso samaññāya ca atisāro, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā. Tasmā eso dhammo saraṇo. Tatra bhikkhave, yvāyaṃ janapadaniruttiyā ca anabhiniveso samaññāya ca anatisāro, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā. Tasmā eso dhammo araṇo.

“Tasmātiha, bhikkhave, ‘saraṇañca dhammaṃ jānissāma, araṇañca dhammaṃ jānissāma; saraṇañca dhammaṃ ñatvā araṇañca dhammaṃ ñatvā araṇapaṭipadaṃ paṭipajjissāmā’ti evañhi vo, bhikkhave, sikkhitabbaṃ. Subhūti ca pana, bhikkhave, kulaputto araṇapaṭipadaṃ paṭipanno”ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Araṇavibhaṅgasuttaṃ niṭṭhitaṃ navamaṃ.

☸---------------------------------------------------------------------

第一三九 无诤分别经 Araṇavibhaṅgasuttaṃ

我是这样听说的。

有一个时候，世尊住在舍卫城的祇树给孤独园。那时，世尊召唤比丘们说：“各位比丘！”

那些比丘回答世尊：“世尊。”世尊就如此说道：“各位比丘！我将为你们解说无诤分别法门，请仔细听，认真思考，我马上要说了。”那些比丘回答世尊说：“好的，世尊。”世尊就如此说道：“不应沉溺于感官欲乐。［那是］低劣、粗俗、凡夫的、非神圣的、无益的。也不应沉溺于自我折磨的苦行。［那是］痛苦、非神圣的、无益的。然而，避开这两个极端，有中道，由如来所完全觉悟。［这能］产生眼识、产生智识，导向寂静、证智、正觉、涅槃。应当了知称赞，应当了知贬抑。

了知称赞和贬抑后，就不应称赞、也不应贬抑，而只应解说正法。应当了知乐的判断标准。了知乐的判断标准后，

应当致力于内在的快乐。不应说私下的坏话（背后语），不应在面前说伤人的话（面前毁訾语）。说话应当和缓，不要急躁。不应固执于［各］地方的方言。不应滥用世俗的名称。这就是无诤分别的总纲。

然而，这样说：“不应沉溺于感官欲乐。［那是］低劣、粗俗、凡夫的、非神圣的、无益的。”那么，这是依据什么而说的呢？凡是与欲乐相关联而追求喜乐，［这是］低劣、粗俗、凡夫的、非神圣的、无益的，这样的法，是有苦、有恼害、有忧烦、有热恼的；是错误的修行。凡是与欲乐相关联而追求喜乐，但不沉溺于［这］低劣、粗俗、凡夫的、非神圣的、无益的追求，这样的法，就是无苦、无恼害、无忧烦、无热恼的；是正确的修行。凡是致力于自我折磨的苦行，［这是］痛苦、非神圣的、无益的，

这样的法，就是有苦、有恼害、有忧烦、有热恼的；是错误的修行。凡是不致力于自我折磨的苦行，［这］痛苦、非神圣的、无益的，不与之相应，这样的法，就是无苦、无恼害、无忧烦、无热恼的；

是正确的修行。如此所说：“不应沉溺于感官欲乐。［这是］低劣、粗俗、凡夫的、非神圣的、无益的。

又不应沉溺于自我折磨的苦行。［这是］痛苦、非神圣的、无益的。”这是依据这个而说的。

再者，这样说：“避开这两个极端，有中道，由如来所完全觉悟。［这能］产生眼识、

产生智识，导向寂静、证智、涅槃。”那么，这是依据什么而说的呢？那就是这八正道，即：正

见、正思维、正语、正业、正命、正精进、正念、正定。如此所说：“避开这两个

极端，有中道，由如来所完全觉悟，导向……”这是依据这个而说的。

再者，这样说：“应当了知称赞。应当了知贬抑，了知称赞、了知贬抑后，不称赞、不贬抑

而解说正法。”那么，这是依据什么而说的呢？各位比丘！怎样是有称赞、有贬抑而不是解说正法呢？

如果这样说：“凡是沉溺于与欲乐相关联的喜乐，［这是］低劣、粗俗、凡夫的、非神圣且无益

的行为，所有这些人，［都］是有苦、有恼害、有忧烦、有热恼的错误修行者。”这样说，就是在贬抑某些人。

如果这样说：“凡是不沉溺于与欲乐相关联的喜乐，［这是］低劣、粗俗、凡夫的、非神圣且无益

的行为，所有这些人，［都］是无苦、无恼害、无忧烦、无热恼的正确修行者。”这样说，就是在称赞某些人。

如果这样说：“凡是沉溺于自我折磨的苦行，［这是］痛苦、非神圣且无益的行为，

所有这些人，［都］是有苦、有恼害、有忧烦、有热恼的错误修行者。”

这样说，就是在贬抑某些人。如果这样说：“凡是不沉溺于自我折磨的苦行，［这是］

痛苦、非神圣且无益的行为，所有这些人，［都］是无苦、无恼害、无忧烦、无热恼的正确修行者。”这样说，就是在称赞某些人。

如果这样说：“凡是任何人的‘有结’（导向轮回的束缚）没有被断除，他们所有人，都是有苦、有恼害、有

忧烦、有热恼的错误修行者。”这样说，就是在贬抑某些人。如果这样说：“凡是任何人的‘有结’已被断除，

他们所有人，都是无苦、无恼害、无忧烦、无热恼的正确修行者。”这样说，就是在称赞某些人。各位比

丘！像这样就是有称赞、有贬抑而不是解说正法。

各位比丘！那么，怎样是既没有称赞、也没有贬抑，而是解说正法呢？不这样说：“凡是沉溺于

与欲乐相关联的喜乐、［这是］低劣、粗俗、凡夫的、非神圣且无益的行为，他们所有

人，［都］是有苦、有恼害、有忧烦、有热恼的错误修行者。”而是这样说：“沉溺本身，这样的法，

是有苦、有恼害、有忧烦、有热恼的；是错误的修行”——这样说，就是在解说正法。不这样说：“凡是不沉溺于

与欲乐相关联的喜乐、［这是］低劣、粗俗、凡夫的、非神圣且无益的行为，他们所有

人，都是无苦、无恼害、无忧烦、无热恼的正确修行者。”而是这样说：“不沉溺本身，这样的法，

是无苦、无恼害、无忧烦、无热恼的；是正确的修行”——这样说，就是在解说正法。不这样说：“凡是沉溺于

自我折磨的苦行，［这是］痛苦、非神圣且无益的行为，他们所有人，都是有苦、有恼害、有忧烦、有

热恼的错误修行者。”而是这样说：“沉溺本身，这样的法，是有苦、有恼害、有忧烦、有热

恼的；是错误的修行”——这样说，就是在解说正法。不这样说：“凡是不沉溺于自我折磨的苦行，

［这是］痛苦、非神圣且无益的行为，他们所有人，都是无苦、无恼害、无忧烦、无热恼的正确修行者。”而是这样说：“不

沉溺本身，这样的法，是无苦、无恼害、无忧烦、无热恼的；是正确的修行”——这样说，就是在解说正法。不这样说：

“凡是任何人的‘有结’没有被断除，他们所有人，都是有苦、有恼害、有忧烦、有热恼的错误

修行者。”而是这样说：“当‘有结’没有被断除时，‘有’（轮回）也就没有被断除”——这样说，就是在解说正法。不这样说：“凡是任何人

的‘有结’已被断除，他们所有人，都是无苦、无恼害、无忧烦、无热恼的正确修行者。”而是这样说：

“当‘有结’被断除时，‘有’（轮回）也就被断除了”——这样说，就是在解说正法。各位比丘！像这样就是没有称赞、没有贬抑，而是

解说正法。

如此所说：“应当了知称赞，应当了知贬抑，了知称赞、了知贬抑后，不称赞、不贬抑而应

解说正法。”这是依据这个而说的。

再者，这样说：“应当了知乐的判断标准，了知乐的判断标准后，应当致力于内在的快乐。”那么，彼

缘何而言耶？各位比丘！有这五种感官欲乐。哪五种呢？被眼所识别的色，令人向往、喜爱、

愉悦、可爱、引生欲望、令人染着；被耳所识别的声音……乃至……被鼻所识别的香气……乃至……

被舌所识别的味道……乃至……被身所识别的触觉，令人向往、喜爱、愉悦、可爱、引生欲望、

令人染着。各位比丘！这些就是五种感官欲乐。各位比丘！缘于这五种感官欲乐而产生的快乐和喜悦，这被称为欲乐、

鄙俗之乐、凡夫之乐、非神圣之乐。我说：“这样的快乐不应习近、不应培育、不应多做，应当畏惧它。”

各位比丘！在这里，有比丘脱离了诸欲、脱离了诸不善法，带着寻、带着伺，体验由远离而产生的喜和乐，进入并安住于初禅。

随着寻、伺的平息，内心得以宁静，心达到专一，无寻、无伺，体验由定而产生的喜和乐，进入并安住于第二禅

……乃至……第三禅……乃至……进入并安住于第四禅。这被称为出离之乐、独处之乐、

寂静之乐、正觉之乐。我说：“这样的快乐应当习近、应当培育、应当多做，不应畏惧它。”如此说：

“应当了知乐的判断标准。了知乐的判断标准后，应当致力于内在的快乐。”这是依据这个而说的。

再者，这样说：“不应说私下的坏话（背后语）。不应在面前说伤人的话（面前毁訾语）。”那么，这是依据什么而说的呢？

各位比丘！如果知道这私下的坏话是不真实的、虚假的、无益的、会引起纷争，这样的私下坏话就不应说。又如果

知道私下的坏话虽然真实、如实，但却是无益的，也应学习不说它。而如果知道私下的坏话是真实的、如实

且有益的，对于说这样的私下坏话，则应了知时机。

各位比丘！在这里，如果知道在面前说的伤人话是不真实的、虚假的、无益的、会引起纷争，这样在面前

说的伤人话就不应说。又如果知道在面前说的伤人话虽然真实、如实，但却是无益的，也应学习不说它。

而如果知道在面前说的伤人话是真实的、如实且有益的，对于说这样在面前的伤人话，则

应了知时机。如此所说：“不应说私下的坏话（背后语），不应在面前说伤人的话（面前毁訾语）。”这是依据这个而说的。

再者，这样说：“说话应当和缓，不要急躁。”那么，这是依据什么而说的呢？各位比丘！在这一点上，

说话急躁的人，身体会疲惫，心会受损，声音会受损，喉咙也会疼痛。而且，说话急躁者所说的内容，会不清晰、

难理解。各位比丘！在这一点上，说话和缓的人，身体不会疲惫，心不会受损，声音不会受损，喉咙也不会疼痛。而且，说话和缓者所

说的话，清晰而容易理解。如此说：“说话应当和缓，不要急躁。”这正是依据这个而说的。

再者，这样说：“不应固执于［各］地方的方言，不应滥用世俗的名称。”那么，缘

何而言耶？各位比丘！那么，如何是固执于［各］地方的方言，滥用世俗的名称呢？各位比丘！在这里，

对于同一件东西，在某些地方，人们称之为‘pāti’（钵），称之为‘patta’（钵），称之为‘vitta’（碗），

称之为‘sarāva’（杯），称之为‘dhāropa’（木碗），称之为‘poṇa’（食器），称之为‘pisīlava’（水器）。

像这样，在各个地方，人们怎样称呼它，他就怎样强力地固执己见地说：“只有这个是真的，

其他都是错的。”各位比丘！像这样，就是固执于地方方言，滥用世俗的名称。各位比丘！那么，如

何是不固执于［各］地方的方言，不滥用世俗的名称呢？各位比丘！在这里，对于同一件东西，在某些地方，

人们称之为‘pāti’（钵），称之为‘patta’（钵），称之为‘vitta’（碗），称之为‘sarāva’（杯），称之为‘dhāropa’（木碗），

称之为‘poṇa’（食器），称之为‘pisīlava’（水器）。像这样，在各个不同的地方，人们怎样称呼它，（他会想：）

“看来尊者们是指这个意思而这样说”，他就这样去说，而没有执着。各位比丘！像这样

就是不固执于地方方言，不滥用世俗的名称。如此所说：“不应固执于［各］地方的方言，

不应滥用世俗的名称。”这是依据这个而说的。

各位比丘！在这些情况中，凡是与欲乐相关联而追求喜乐，［这是］低劣、粗俗、凡夫的、

非神圣且无益的，这样的法，乃是有苦、有恼害、有忧烦、有热恼的；是错误的修行。因此这样

的法乃是有诤（saraṇa）。各位比丘！在这些情况中，凡是与欲乐相关联而追求喜乐，但不沉溺于［这］低劣、粗俗、

凡夫的、非神圣且无益的追求，这样的法乃是无苦、无恼害、无忧烦、无热恼的；是正确的修行。因此这样

的法乃是无诤（araṇa）。各位比丘！在这些情况中，凡是致力于自我折磨的苦行，这痛苦、非神圣且无益，这样的

法乃是有苦、有恼害、有忧烦、有热恼的；是错误的修行。因此这样的法乃是有诤。各位比丘！在这些情况中，

凡是不沉溺于自我折磨的苦行，［这］痛苦、非神圣且无益。这样的法乃是无苦、无恼害、

无忧烦、无热恼的；是正确的修行。因此这样的法乃是无诤。各位比丘！在这些情况中，那由如来所完全觉

悟的中道，［能］产生眼识、产生智识，导向寂静、证智、涅槃，这样的法乃是无苦、无恼害、

无忧烦、无热恼的；是正确的修行。因此这样的法乃是无诤。各位比丘！在这些情况中，那种有称赞、贬抑而不是

解说正法的做法，这样的法乃是有苦、有恼害、有忧烦、有热恼的；是错误的修行。因此这样的法乃是有诤。各位

比丘！在这些情况中，那种没有称赞、贬抑而只是解说正法的做法，这样的法乃是无苦、无恼害、无忧烦、无热恼

的；是正确的修行。因此这样的法乃是无诤。各位比丘！在这些情况中，那种欲乐、鄙俗之乐、凡夫之乐、非神圣之乐，

这样的法乃是有苦、有恼害、有忧烦、有热恼的；是错误的修行。因此这样的法乃是有诤。各位比丘！

在这些情况中，那种出离之乐、独处之乐、寂静之乐、正觉之乐，这样的法乃是无苦、无恼害、无忧烦、

无热恼的；是正确的修行。因此这样的法乃是无诤。各位比丘！在这些情况中，那种不真实、虚假、无益的

私下坏话（背后语），这样的法乃是有苦、有恼害、有忧烦、有热恼的；是错误的修行。因此这样的法乃是有诤。

各位比丘！在这些情况中，那种虽然真实、如实但也无益的私下坏话（背后语），这样的法乃是有苦、有恼害、有忧烦、

有热恼的；是错误的修行。因此这样的法乃是有诤。各位比丘！在这些情况中，那种真实、如实且有益的

私下坏话（背后语），这样的法乃是无苦、无恼害、无忧烦、无热恼的；是正确的修行。因此这样的法乃是无诤。

各位比丘！在这些情况中，那种在面前说的不真实、虚假、无益的伤人话（面前毁訾语），这样的法乃是有苦、有恼

害、有忧烦、有热恼的；是错误的修行。因此这样的法乃是有诤。各位比丘！在这些情况中，那种在面前说的

虽然真实、如实但也无益的伤人话，这样的法乃是有苦……错误的修行……有诤。各位比丘！在这些情况中，那种在面

前说的真实、如实且有益的伤人话，这样的法无苦……正确的修行……无诤。各位比丘！在这些情况中，

那种说话急躁者的言语，这样的法乃是有苦……错误的修行……有诤。各位比丘！在这些情况中，那种说话和缓者的

言语，这样的法乃是无苦……正确的修行……无诤。各位比丘！在这些情况中，固执于［各］地方的方言，

滥用世俗的名称，这样的法乃是有苦……错误的修行……有诤。各位比丘！在这些情况中，不固执于［各］

地方的方言，不滥用世俗的名称，这样的法乃是无苦、无恼害、无忧烦、无热恼的；是正确的修行。

因此这样的法乃是无诤。

各位比丘！因此，在这里：“我们应当了知有诤之法，也应当了知无诤之法。了

知有诤之法，且了知无诤之法后，我们应当奉行无诤之道。”各位比丘！你们应当这样学习。

各位比丘！善男子须菩提正是［实践］无诤之道的。”

世尊说完这番话后，心满意足的比丘们，对世尊所说的话感到欢喜并信受奉行。

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2566.6.9 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《3》Uparipaṇṇāsapāḷi 后分五十二经篇 (MN 101-152, 1-463)/4. Vibhaṅgavagga 解说品 (MN 131-142, 272-382)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.10 Dhātuvibhaṅgasutta 界分别经 (MN 140, 342-370)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Dhātuvibhaṅgasuttaṃ

界分别经 An Analysis of the Properties

【 English Translated from the Pali by Thanissaro Bhikkhu 】

界分别经【目录】(Contents)

界分别经 Dhātuvibhaṅgasuttaṃ / An Analysis of the Properties (MN 140, 342-370) [1~29]

第一品 ✫ 前言 Preface [1]

第二品 ✫ 六界分别 Dhātuvibhaṅgassa / The Analysis of the Six Properties [1~28]

第一章 ✩ 总说 Uddesa / The Summary [1~6]

第一节 ❦ 六界 Chadhāturo / Six Properties [3]

第二节 ❦ 六触入处 Chaphassāyatano / Six Media of Sensory Contact [4]

第三节 ❦ 十八意行 Aṭṭhārasamanopavicāro / Eighteen Considerations [5]

第四节 ❦ 四住处 Caturādhiṭṭhāno / Four Determinations [6]

第二章 ✩ 不放逸慧 Paññaṃ Nappamajjeyya / Not Negligent of Discernment [7~24]

第一节 ❦ 地界 Pathavīdhātu / Earth Property [8]

第二节 ❦ 水界 Āpodhātu / Liquid Property [9]

第三节 ❦ 火界 Tejodhātu / Fire Property [10]

第四节 ❦ 风界 Vāyodhātu / Wind Property [11]

第五节 ❦ 空界 Ākāsadhātu / Space Property [12]

第六节 ❦ 识界 Viññāṇadhātu / Consciousness Property [13~18]

一、 乐受 Sukhā / Feeling of Pleasure [13]

二、 苦受 Dukkhā / Feeling of Pain [14]

三、 不苦不乐受 Adukkhamasukhā / Feeling of Neither Pleasure Nor Pain [15]

四、 取火譬喻 Tejo Abhinibbattati / Just as Born Fire [16]

五、 缘触生受 Phassaṃ Paṭicca / Dependence on Contact [16~18]

第七节 ❦ 舍界 Upekkhā / Equanimity [19~24]

一、 空无边处 Ākāsānañcāyatana / The Infinitude of Space [20]

二、 识无边处 Viññāṇañcāyatana / The Infinitude of Consciousness [20]

三、 无所有处 Ākiñcaññāyatana / The Dimension of Nothingness [20]

四、 非非想处 Nevasaññānāsaññāyatana / Neither Perception Nor Non-perception [20]

五、 涅槃圆成 Parinibbāyati / The Holy Life Fulfilled [21]

六、 解脱智见 Sabbadukkhakkhaye Ñāṇaṃ / The Highest Noble Discernment [22~24]

1. 离系而受 Visaṃyutta / Disjoined from Senses [22~23]

2. 身与命之最后受 Kāya & Jīvita Pariyantika / Feeling Limited to the Body & Life [23]

3. 圣慧住处 Paramena Paññādhiṭṭhānena / The Highest Determination for Discernment [24]

第三章 ✩ 随观四谛 Saccamanurakkheyya / Should Guard the Truth [25]

第四章 ✩ 增上于舍 Cāgamanubrūheyya / Devoted to Relinquishment [26]

第五章 ✩ 学习寂静 Santimeva so Sikkheyyā / Train only for Calm [27]

第六章 ✩ 牟尼称为寂静 Muni Santoti Vuccatī / He is said to be a sage at peace [28]

第一节 ❦ 憍慢是病 Maññitaṃ Rogo / Construing is a Disease [28]

第二节 ❦ 超越憍慢 Sabbamaññitānaṃ Samatikkamā / Beyond All Construing [28]

第三品 ✫ 弗区沙提证不还果 Anāvattidhammo / Ven. Pukkusati Never Again to Return [29]

第四品 ✫ 结语 Epilog [29]

༺ ⎈ ༻

界分别经 Dhātuvibhaṅgasuttaṃ / An Analysis of the Properties (MN 140, 342-370) [1~29]

☆ 弗区沙提（ Pukkusāti ） ➾

字面意思是：清洁工、屠夫、下贱的人、除粪的人。

又或者翻译为：补羯娑的族人、卜羯娑、卜羯娑。

弗区沙提，应该是属于种姓制度下的贱民身份。

补充说明：大乘虽然起源于种姓制度，但早期关于──

一阐提（ Icchantika ），不能成佛的说法；

却有几分正确，一阐提是渴望、希求的意思，

只要有愿求（ Icchati ）怎么可能成就正觉呢？

但弗区沙提不需要种姓为他背书，依然证得了圣果！

☆ 界分别（ Dhātuvibhaṅga ） ➾

白话解释：界是元素、天然的构成要素；分别是分析、分类解说。

字面意思是：地、水、火、风、空、识六大元素的分类解说。

又或者翻译为：六界分类、六界分别。

☆ 三十二身分（ Dvattiṃsa ākara ） ➾

① 头发、② 肤毛、③ 指甲、④ 牙齿、⑤ 皮肤；

⑥ 肌肉、⑦ 筋腱、⑧ 骨、⑨ 骨髓、⑩ 肾；

⑪ 心脏、⑫ 肝脏、⑬ 胸膜、⑭ 脾脏、⑮ 肺；

⑯ 肠、⑰ 肠系膜、⑱ 胃中物、⑲ 粪便；

⑳ 脑（ Matthaluṅgaṃ 只记载于导论 Nettipāḷi ）；

㉑ 胆汁、㉒ 痰、㉓ 脓、㉔ 血、㉕汗、㉖ 脂肪；

㉗ 眼泪、㉘ 油（皮脂）、㉙ 唾液、㉚ 鼻涕、㉛ 关节滑液、㉜ 尿。

☆ 四住处（ Caturādhiṭṭhāno ） ➾

四住处（口诀：慧谛舍静）

① 慧住处 ☞

（不放逸）慧住处（尽苦智慧）；

“不放逸慧──为了圆满智慧住处，不要粗心放逸！”

不放逸“尽苦智慧”即：脱离六界和舍界的灭苦观智。

② 谛住处 ☞

（随护于）谛住处（涅槃圣谛）；

“随护于谛──为了亲证四谛真理，应当随时内观！”

随护于“涅槃圣谛”即：灭尽六触入处的不虚妄涅槃。

③ 舍住处 ☞

（增长于）舍住处（舍离一切依止）；

“增长于舍──应回向布施舍住处，随时增进三学！”

增长于“舍离一切依止”即：防止十八意行渴爱再生。

④ 寂静住处 ☞

（应当学）寂静住处（贪、嗔、痴之寂静）；

“当学寂静──为了到达寂静住处，应当随时练习！”

应当学“贪、嗔、痴之寂静”即：圆满四住处的寂静。

☆ 牟尼（ Maṇi, Muni, Mona, Moneyya ） ➾

字面意思是：宝珠、宝石、寂静、寂默、智慧；

引申含义：寂静的佛陀、道德完美的贤圣僧。

（注意：寂默 ≠ 寂寞。）

《长部经典‧波梨品‧第三十三经‧合诵经》说示（增上三学）：

☆ 三学（ Tisso sikkhā ） ➾

⑴ 增上戒学（ Adhisīlasikkhā ）；

⑵ 增上心学（ Adhicittasikkhā ）；

⑶ 增上慧学（ Adhipaññāsikkhā ）。

《相应部经典‧谛相应‧生谷中略三品‧金银经》说示（四谛）：

☆ 四圣谛（ Catunnaṃ ariyasaccānaṃ ） ➾ 简称“四谛”。

❶ 苦圣谛（ Dukkhassa ariyasaccassa ） ➾ 简称“苦谛”；

❷ 苦之集圣谛（ Dukkhasamudayassa ariyasaccassa ） ➾ 简称“集谛”；

❸ 苦之灭圣谛（ Dukkhanirodhassa ariyasaccassa ） ➾ 简称“灭谛”；

❹ 导向苦灭之道迹圣谛（ Dukkhanirodhagāminiyā paṭipadāya ariyasaccassa ） ➾ 简称“道谛”。

《增支部经典‧十集‧初五十经篇‧救护品‧圣居之二经》说示（十圣居）：

☆ 自谛（ Puthupaccekasaccāni ） ➾

白话解释：偏激的、带有偏见的、脱离中道精神的歪理。

字面意思是：个别片面的、偏向某一极端的伪真理。

又或者翻译为：边见、戏论、假名、自以为是的玄谈。

例如（四类十问、十四难等邪见） ☞

① 世界是常（时间是有限）？

② 世界是无常（时间是无限）？

③ 世界是有边（空间是有限）？

④ 世界是无边（空间是无限）？

⑤ 命即是身（本体与身体是相同）？

⑥ 命与身是异（本体与身体是不同）？

⑦ 如来死后是有（如来与圣者死后是有）？

⑧ 如来死后是无（如来与圣者死后是无）？

⑨ 如来死后是亦有亦无（如来与圣者死后是既有又无）？

⑩ 如来死后是非有非无（如来与圣者死后是没有或无）？

其他又如 ☞ 十玄谈、唯心论、唯物论等，都是〝自谛〞。

☆ 舍自谛（ Paṇunnapaccekasacco ） ➾

白话意译：已经排除“片面的、偏向极端的歪理。”

舍自谛是“十圣居”（圣者十个条件）的第五项。

☆ 十圣居（ Dasa ariyāvāse āvasanti ） ➾

白话意译：称为阿罗汉果圣者所具备的十个条件。

➊ 已断五支（正见：已除五盖）；

➋ 具足六支（正业：摄六根门）；

➌ 心念一护（正念：摄念护心）；

➍ 慎思四依（正精进：四正勤）；

➎ 已舍自谛（正语：已离戏论）；

➏ 求已断尽（正命：已断三求）；

➐ 浊思已净（正思惟：断三思）；

➑ 身行寂静（正定：具足四禅）；

➒ 心善解脱（正解脱：解三毒）；

➓ 慧善解脱（正智：已无后有）。

☆ 纯一涅槃（ Parinibbāyati, Parinibbāyī ） ➾

白话解释：脱离相对的状态变成绝对。

字面意思是：贪嗔痴的烦恼完全被熄灭。

又或者翻译为：完成涅槃、般涅槃、圆寂。

☆ 〝末那〞（ pp. Maññita ）应翻译为 ➾

“已被憍慢所评价”（ Mada ）；

而非只是“思量”（ Saṅkhāyakaṃ ）。

〝末那〞是〝我〞（ Me ）＋〝了知〞（ Añña ）的组合，也就是“自以为是”的知见。

圣典多次说明：佛法并不是“不思善、不思恶！”

☆ 被憍慢所转是病（ Maññitaṃ Rogo ） ➾

① 我是永恒存在着（ Asmī ） ☞

如：寿者相，憍慢于时间观念；

② 我是存在于此者（ Ayamahamasmī ） ☞

如：我相，憍慢于空间位置；

③ 我会继续存在着（ Bhavissan ） ☞

如：灵魂永不灭，憍慢于常见的戏论；

④ 我非继续存在着（ Na bhavissan ） ☞

如：人死如灯灭，憍慢于断见的邪说；

⑤ 我是物质的存在（ Rūpī bhavissan ） ☞

如：唯物论者、人相、众生相，憍慢于见闻觉知；

⑥ 我非物质的存在（ Arūpī bhavissan ） ☞

如：鬼神界、天色身、意所成身，憍慢于神通游戏；

⑦ 我是精神的存在（ Saññī bhavissan ） ☞

如：唯心论者、极乐世界，憍慢于空妙玄谈；

⑧ 我非精神的存在（ Asaññī bhavissan ） ☞

如：无神论者，憍慢于意识形态的偏见；

⑨ 我非心非物而存在（ Nevasaññīnāsaññī bhavissan ） ☞

如：无色界非想非非想处天的众生、禅宗执着的本来面目，憍慢于最初心意的取着；

⑩ 被憍慢所评价 ☞

如：疾病（ Rogo ）、肿瘤（ Gaṇḍo ）、刺箭（ Sallaṃ ）。

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第一品 ✫ 前言 Preface [1]

﹝第一卷 ➲﹞ 342. Evaṃ me sutaṃ –

如是我闻──

I have heard that

ekaṃ samayaṃ bhagavā magadhesu cārikaṃ caramāno yena rājagahaṃ tadavasari; yena bhaggavo kumbhakāro tenupasaṅkami; upasaṅkamitvā bhaggavaṃ kumbhakāraṃ etadavoca –

一时，世尊在摩揭陀国境内游行，进入王舍城后，来到陶师跋伽瓦那里。到了之后，就这样对陶师跋伽瓦说：
on one occasion, as the Blessed One was wandering among the Magadhans, he entered Rajagaha, went to the potter Bhaggava, and on arrival said to him,

“sace te, bhaggava, agaru viharemu āvesane [viharāmāvesane (sī. pī.), viharāma nivesane (syā. kaṃ.), viharemu nivesane (ka.)] ekarattan”ti.

“跋伽瓦！如果你不觉得麻烦，我想在你作坊棚屋里住一夜。”

"If it is no inconvenience for you, Bhaggava, I will stay for one night in your shed."

“Na kho me, bhante, garu.

［陶师说：］“大德！对我来说不麻烦。

"It's no inconvenience for me, lord,

Atthi cettha pabbajito paṭhamaṃ vāsūpagato.

不过，这里已经有一位出家人先来投宿了。

but there is a wanderer who has already taken up residence there.

Sace so anujānāti, viharatha [vihara (sī. pī.)], bhante, yathāsukhan”ti.

如果他同意，大德请随意住。”

If he gives his permission, you may stay there as you like."

Tena kho pana samayena pukkusāti nāma kulaputto bhagavantaṃ uddissa saddhāya agārasmā anagāriyaṃ pabbajito.

这时，正好有一位名叫弗区沙提的善男子，出于对世尊的信心，从在家而出家。

Now at that time a clansman named Pukkusati had left home and gone forth into homelessness through faith, out of dedication to the Blessed One.

So tasmiṃ kumbhakārāvesane [kumbhakāranivesane (syā. kaṃ. ka.)] paṭhamaṃ vāsūpagato hoti.

他已经先在这陶师的作坊棚屋里住下了。

He was the one who had already taken up residence in the potter's shed.

Atha kho bhagavā yenāyasmā pukkusāti tenupasaṅkami; upasaṅkamitvā āyasmantaṃ pukkusātiṃ etadavoca –

于是，世尊来到具寿弗区沙提那里；到了之后，就这样对具寿弗区沙提说：

So the Blessed One approached Ven. Pukkusati and said to him,

“sace te, bhikkhu, agaru viharemu āvesane ekarattan”ti.

“比丘！如果你不觉得麻烦，我想在这作坊棚屋里住一夜。”

"If it is no inconvenience for you, monk, I will stay one night in the shed."

“Urundaṃ, āvuso [ūrūndaṃ (sī. syā. kaṃ. pī.), urūddhaṃ (ka.) dī. ni. 2 sakkapañhasuttaṭīkā oloketabbā], kumbhakārāvesanaṃ. Viharatāyasmā yathāsukhan”ti.

［弗区沙提说：］“道友！陶师的作坊棚屋很宽敞，请具寿随意住。”

"The shed is roomy, my friend. Stay as you like."

Atha kho bhagavā kumbhakārāvesanaṃ pavisitvā ekamantaṃ tiṇasanthārakaṃ [tiṇasantharikaṃ (sī.), tiṇasantharakaṃ (syā. kaṃ.)]

于是，世尊进入陶师的作坊棚屋后，在一旁铺好草席──

So the Blessed One, entering the potter's shed and, setting out a spread of grass to one side,

paññāpetvā nisīdi pallaṅkaṃ ābhujitvā

铺设好坐具后，便盘腿结跏趺坐；
sat down folding his legs crosswise,

ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.

保持身体端正，将正念置于面前。

holding his body erect, and setting mindfulness to the fore.

Atha kho bhagavā bahudeva rattiṃ nisajjāya vītināmesi.

之后，世尊打坐直到深夜。

He spent most of the night sitting [in meditation].

Āyasmāpi kho pukkusāti bahudeva rattiṃ nisajjāya vītināmesi.

具寿弗区沙提也打坐直到深夜。

Ven. Pukkusati also spent most of the night sitting [in meditation].

Atha kho bhagavato etadahosi – “pāsādikaṃ kho ayaṃ kulaputto iriyati. Yaṃnūnāhaṃ puccheyyan”ti.

这时，世尊心里这样想：“这位善男子的行为举止真是令人愉悦啊！我不妨问问他吧。”

The thought occurred to the Blessed One, "How inspiring is the way this clansman behaves! What if I were to question him?"

Atha kho bhagavā āyasmantaṃ pukkusātiṃ etadavoca –

然后，世尊对具寿弗区沙提这样说：

So he said to Ven. Pukkusati,

“kaṃsi tvaṃ, bhikkhu, uddissa pabbajito? Ko vā te satthā? Kassa vā tvaṃ dhammaṃ rocesī”ti?

“比丘！你是为了谁而出家的呢？谁是你的老师？你信奉谁的教法呢？”

"Out of dedication to whom, monk, have you gone forth? Who is your teacher? Of whose Dhamma do you approve?"

“Atthāvuso, samaṇo gotamo sakyaputto sakyakulā pabbajito.

［弗区沙提说：］“道友！有一位沙门乔达摩，是释迦族的儿子，从释迦族出家。

"There is, my friend, Gotama the contemplative, a son of the Sakyans, gone forth from a Sakyan clan.

Taṃ kho pana bhagavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato –

关于那位世尊乔达摩，有这样美好的声誉流传着：

Now, this excellent report about the honorable Gotama has been spread about:

‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.

‘确实，那位世尊是阿罗汉、正等觉者、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛陀、世尊！’

'Indeed, the Blessed One is worthy & rightly self-awakened, consummate in knowledge & conduct, well-gone, an expert with regard to the worlds, unexcelled as a trainer for those people fit to be tamed, the Teacher of divine & human beings, awakened, blessed.'

Tāhaṃ bhagavantaṃ uddissa pabbajito.

我是为了那位世尊而出家的。

I have gone forth out of dedication to that Blessed One.

So ca me bhagavā satthā. Tassa cāhaṃ bhagavato dhammaṃ rocemī”ti.

那位世尊就是我的老师！我信奉那位世尊的教法！”

That Blessed One is my teacher. It is of that Blessed One's Dhamma that I approve."

“Kahaṃ pana, bhikkhu, etarahi so bhagavā viharati arahaṃ sammāsambuddho”ti.

［世尊说：］“那么，比丘！那位世尊、阿罗汉、正等觉者现在住在哪里呢？”

"But where, monk, is that Blessed One — worthy & rightly self-awakened — staying now?"

“Atthāvuso, uttaresu janapadesu sāvatthi nāma nagaraṃ. Tattha so bhagavā etarahi viharati arahaṃ sammāsambuddho”ti.

［弗区沙提说：］“道友！在北方的国家，有个城市名叫舍卫城。那位世尊、阿罗汉、正等觉者现在就住在那里。”

"There is, my friend, a city in the northern lands named Savatthi. That is where the Blessed One — worthy & rightly self-awakened — is staying now."

“Diṭṭhapubbo pana te, bhikkhu, so bhagavā; disvā ca pana jāneyyāsī”ti?

［世尊说：］“那么，比丘！你以前见过那位世尊吗？如果见到，你能认出他吗？”

"Have you ever seen that Blessed One before? On seeing him, would you recognize him?"

“Na kho me, āvuso, diṭṭhapubbo so bhagavā; disvā cāhaṃ na jāneyyan”ti.

［弗区沙提说：］“道友！我确实从未见过那位世尊；即使见到，我也认不出他！”

"No, my friend, I have never seen the Blessed One before, nor on seeing him would I recognize him."

Atha kho bhagavato etadahosi – “mamañca khvāyaṃ [maṃ tvāyaṃ (sī.), mamaṃ khvāyaṃ (syā. kaṃ.), maṃ khvāyaṃ (pī.)] kulaputto uddissa pabbajito. Yaṃnūnassāhaṃ dhammaṃ deseyyan”ti.

这时，世尊心里这样想：“这位善男子确实是因我而出家的。我不妨为他说法吧！”

Then the thought occurred to the Blessed One: "It is out of dedication to me that this clansman has gone forth. What if I were to teach him the Dhamma?"

Atha kho bhagavā āyasmantaṃ pukkusātiṃ āmantesi – “dhammaṃ te, bhikkhu, desessāmi.

然后，世尊对具寿弗区沙提说：“比丘！我将为你说法！

So he said to Ven. Pukkusati, "I will teach you the Dhamma,

Taṃ suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.

你注意听，好好地放在心上！我要说了。”

monk. Listen & pay close attention. I will speak."

“Evamāvuso”ti kho āyasmā pukkusāti bhagavato paccassosi.

具寿弗区沙提回答世尊说：“好的，道友。”

"As you say, friend," replied Ven. Pukkusati.

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第二品 ✫ 六界分别 Dhātuvibhaṅgassa / The Analysis of the Six Properties [1~28]

第一章 ✩ 总说 Uddesa / The Summary [1~6]

Bhagavā etadavoca –

世尊这样说：

The Blessed One said:

﹝第二卷 ➲﹞ 343. “‘Chadhāturo [chaddhāturo (sī.)] ayaṃ, bhikkhu, puriso chaphassāyatano aṭṭhārasamanopavicāro caturādhiṭṭhāno;

“‘比丘！这个人（身中）有六界、六触入处、十八意行、四住处。

"A person has six properties, six media of sensory contact, eighteen considerations, & four determinations.

yattha ṭhitaṃ maññassavā nappavattanti, maññassave kho pana nappavattamāne muni santoti vuccati.

在他那里，构想之流已经止息，不再迁流；当构想之流确实不再迁流时，牟尼就被称为‘寂静者’！

He has been stilled where the currents of construing do not flow. And when the currents of construing do not flow, he is said to be a sage at peace.

Paññaṃ nappamajjeyya,

➊ 对于智慧，不应放逸——

为了（圆满）智慧（住处），不要粗心放逸！

One should not be negligent of discernment,

saccamanurakkheyya,

➋ 应当守护真谛——

为了（亲证四谛）真理，应当随时内观！

should guard the truth,

cāgamanubrūheyya,

➌ 应当致力于舍离——

应（回向）于舍（住处），随时增进（三学）！

be devoted to relinquishment,

santimeva so sikkheyyā’ti –

➍ 只应学习寂静——

确实！他为了（到达）寂静（住处），应当随时练习！’

and train only for calm.

ayamuddeso dhātuvibhaṅgassa [chadhātuvibhaṅgassa (sī. syā. kaṃ. pī.)].

这就是‘六界分别’的总说。

This is the summary of the analysis of the six properties.

第一节 ❦ 六界 Chadhāturo / Six Properties [3]

﹝第三卷 ➲﹞ 344. “‘Chadhāturo ayaṃ, bhikkhu, puriso’ti – iti kho panetaṃ vuttaṃ.

再者，（经中）曾这样说：‘比丘！这个人（身中）有六界。’

"'A person has six properties.' Thus was it said.

Kiñcetaṃ paṭicca vuttaṃ?

这是就什么而说的呢？

In reference to what was it said?

(Chayimā, bhikkhu, dhātuyo) [( ) natthi sī. pī. potthakesu] – pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu.

（是指这）六种界：地界、水界、火界、风界、空界、识界。

These are the six properties: the earth property, the liquid property, the fire property, the wind property, the space property, the consciousness property.

‘Chadhāturo ayaṃ, bhikkhu, puriso’ti – iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

（经中）这样说：‘比丘！这个人（身中）有六界。’就是就此而说的。

'A person has six properties.' Thus was it said, and in reference to this was it said.

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第二节 ❦ 六触入处 Chaphassāyatano / Six Media of Sensory Contact [4]

﹝第四卷 ➲﹞ 345. “‘Chaphassāyatano ayaṃ, bhikkhu, puriso’ti – iti kho panetaṃ vuttaṃ.

再者，（经中）曾这样说：‘比丘！这个人（身中）有六触入处。’

"'A person has six media of sensory contact.' Thus was it said.

Kiñcetaṃ paṭicca vuttaṃ?

这是就什么而说的呢？

In reference to what was it said?

Cakkhusamphassāyatanaṃ, sotasamphassāyatanaṃ, ghānasamphassāyatanaṃ, jivhāsamphassāyatanaṃ, kāyasamphassāyatanaṃ, manosamphassāyatanaṃ.

（是指这）六种触入处：眼触入处、耳触入处、鼻触入处、舌触入处、身触入处、意触入处。

These are the six media of sensory contact: the eye as a medium of sensory contact, the ear... the nose... the tongue... the body... the intellect as a medium of sensory contact.

‘Chaphassāyatano ayaṃ, bhikkhu, puriso’ti – iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

（经中）这样说：‘比丘！这个人（身中）有六触入处。’就是就此而说的。

'A person has six media of sensory contact.' Thus was it said, and in reference to this was it said.

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第三节 ❦ 十八意行 Aṭṭhārasamanopavicāro / Eighteen Considerations [5]

﹝第五卷 ➲﹞ 346. “‘Aṭṭhārasamanopavicāro ayaṃ, bhikkhu, puriso’ti – iti kho panetaṃ vuttaṃ.

再者，（经中）曾这样说：‘比丘！这个人（身中）有十八意行。’

"'A person has eighteen considerations.' Thus was it said.

Kiñcetaṃ paṭicca vuttaṃ?

这是就什么而说的呢？

In reference to what was it said?

Cakkhunā rūpaṃ disvā somanassaṭṭhānīyaṃ rūpaṃ upavicarati, domanassaṭṭhānīyaṃ rūpaṃ upavicarati, upekkhāṭṭhānīyaṃ rūpaṃ upavicarati;

用眼看到色（目标）后，① 审视引生喜悦的色，② 审视引生忧伤的色，③ 审视引生舍受的色。

These are the eighteen considerations: On seeing a form with the eye, one considers a form that can act as a basis for joy, a form that can act as a basis for sadness, or a form that can act as a basis for equanimity.

sotena saddaṃ sutvā…pe…

用耳听到声后，④ 审视引生喜悦的声，⑤ 审视引生忧伤的声，⑥ 审视引生舍受的声。

On hearing a sound with the ear...

ghānena gandhaṃ ghāyitvā…

用鼻闻到香后，⑦ 审视引生喜悦的香，⑧ 审视引生忧伤的香，⑨ 审视引生舍受的香。

On smelling an aroma with the nose...

jivhāya rasaṃ sāyitvā…

用舌尝到味后，⑩ 审视引生喜悦的味，⑪ 审视引生忧伤的味，⑫ 审视引生舍受的味。

On tasting a flavor with the tongue...

kāyena phoṭṭhabbaṃ phusitvā…

用身感觉到触后，⑬ 审视引生喜悦的触，⑭ 审视引生忧伤的触，⑮ 审视引生舍受的触。

On feeling a tactile sensation with the body...

manasā dhammaṃ viññāya somanassaṭṭhānīyaṃ dhammaṃ upavicarati, domanassaṭṭhānīyaṃ dhammaṃ upavicarati, upekkhāṭṭhānīyaṃ dhammaṃ upavicarati –

用意认识到法（意所缘）后，⑯ 审视引生喜悦的法，⑰ 审视引生忧伤的法，⑱ 审视引生舍受的法。

On cognizing an idea with the intellect, one considers an idea that can act as a basis for joy, an idea that can act as a basis for sadness, or an idea that can act as a basis for equanimity.

iti cha somanassupavicārā, cha domanassupavicārā, cha upekkhupavicārā. ‘Aṭṭhārasamanopavicāro ayaṃ, bhikkhu, puriso’ti – iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

如此，有六种喜悦的审视、六种忧伤的审视、六种舍受的审视。这就是（经中）所说：‘比丘！这个人（身中）有十八意行。’就是就此而说的。

Thus there are six considerations conducive to joy, six conducive to sadness, & six conducive to equanimity. 'A person has eighteen considerations.' Thus was it said, and in reference to this was it said.

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第四节 ❦ 四住处 Caturādhiṭṭhāno / Four Determinations [6]

﹝第六卷 ➲﹞ 347. “‘Caturādhiṭṭhāno ayaṃ, bhikkhu, puriso’ti – iti kho panetaṃ vuttaṃ.

再者，（经中）曾这样说：‘比丘！这个人（身中）有四住处。’

"'A person has four determinations.' Thus was it said.

Kiñcetaṃ paṭicca vuttaṃ?

这是就什么而说的呢？

In reference to what was it said?

Paññādhiṭṭhāno, saccādhiṭṭhāno, cāgādhiṭṭhāno, upasamādhiṭṭhāno.

（是指这）四种住处：慧住处、谛住处、舍住处、寂静住处。

These are the four determinations: the determination for discernment, the determination for truth, the determination for relinquishment, the determination for calm.

‘Caturādhiṭṭhāno ayaṃ, bhikkhu, puriso’ti – iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

（经中）这样说：‘比丘！这个人（身中）有四住处。’就是就此而说的。

'A person has four determinations.' Thus was it said, and in reference to this was it said.

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第二章 ✩ 不放逸慧 Paññaṃ Nappamajjeyya / Not Negligent of Discernment [7~24]

﹝第七卷 ➲﹞ 348. “‘Paññaṃ nappamajjeyya,

‘➊ 对于智慧，不应放逸——

为了（圆满）智慧（住处），不要粗心放逸！

"'One should not be negligent of discernment,

saccamanurakkheyya,

➋ 应当守护真谛——

为了（亲证四谛）真理，应当随时内观！

should guard the truth,

cāgamanubrūheyya,

➌ 应当致力于舍离——

应（回向）于舍（住处），随时增进（三学）！

be devoted to relinquishment,

santimeva so sikkheyyā’ti –

➍ 只应学习寂静——

确实！他为了（到达）寂静（住处），应当随时练习！’

and train only for calm.'

iti kho panetaṃ vuttaṃ.

再者，（经中）曾这样说。

Thus was it said.

Kiñcetaṃ paṭicca vuttaṃ?

这是就什么而说的呢？

In reference to what was it said?

Kathañca, bhikkhu, paññaṃ nappamajjati?

那么，比丘！如何是‘对于智慧，不应放逸’呢？

And how is one not negligent of discernment?

Chayimā, bhikkhu, dhātuyo – pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu.

（首先要了解）这六种界：地界、水界、火界、风界、空界、识界。

These are the six properties: the earth property, the liquid property, the fire property, the wind property, the space property, the consciousness property.

第一节 ❦ 地界 Pathavīdhātu / Earth Property [8]

﹝第八卷 ➲﹞ 349. “Katamā ca, bhikkhu, pathavīdhātu?

那么，比丘！什么是地界呢？

"And what is the earth property?

Pathavīdhātu siyā ajjhattikā siyā bāhirā.

地界可以是在身体内部的，也可以是在身体外部的。

The earth property can be either internal or external.

Katamā ca, bhikkhu, ajjhattikā pathavīdhātu?

那么，比丘！什么是内在的地界呢？

What is the internal earth property?

Yaṃ ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigataṃ upādinnaṃ [upādiṇṇaṃ (pī. ka.)], seyyathidaṃ –

凡是自身内部、个体所属的、坚硬的、固体的、被执取（依赖生存）的，即是：

Anything internal, within oneself, that's hard, solid, & sustained [by craving]:

kesā lomā nakhā dantā taco

① 头发、② 肤毛、③ 指甲、④ 牙齿、⑤ 皮肤；
head hairs, body hairs, nails, teeth, skin,

maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ [aṭṭhimiñjā (sī. pī.)] vakkaṃ

⑥ 肌肉、⑦ 筋腱、⑧ 骨、⑨ 骨髓、⑩ 肾；
flesh, tendons, bones, bone marrow, kidneys,

hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ

⑪ 心脏、⑫ 肝脏、⑬ 胸膜、⑭ 脾脏、⑮ 肺；
heart, liver, membranes, spleen, lungs,

antaṃ antaguṇaṃ udariyaṃ karīsaṃ,

⑯ 肠、⑰ 肠系膜、⑱ 胃中物、⑲ 粪便；
large intestines, small intestines, contents of the stomach, feces,

yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigataṃ upādinnaṃ –

⑳ 或其他任何自身内部、个体所属的、坚硬的、固体的、被执取的成分。

or anything else internal, within oneself, that's hard, solid, and sustained:

ayaṃ vuccati, bhikkhu, ajjhattikā pathavīdhātu.

比丘！这被称为内在的地界。

This is called the internal earth property.

Yā ceva kho pana ajjhattikā pathavīdhātu yā ca bāhirā pathavīdhātu pathavīdhāturevesā.

再者，无论是内在的地界，还是外在的地界，都只是地界而已。

Now both the internal earth property & the external earth property are simply earth property.

‘Taṃ netaṃ mama nesohamasmi na meso attā’ti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.

对于这地界，应以正确的智慧如实观察：‘这不是我的，这不是我，这不是我的自我。’

And that should be seen as it actually is present with right discernment: 'This is not mine, this is not me, this is not my self.'

Evametaṃ yathābhūtaṃ sammappaññāya disvā

像这样以正确的智慧如实观察之后，

When one sees it thus as it actually is present with right discernment,

pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṃ virājeti.

（修行者）就会对地界感到厌离，让心从对地界的执着中解脱出来。

one becomes disenchanted with the earth property and makes the earth property fade from the mind.

第二节 ❦ 水界 Āpodhātu / Liquid Property [9]

﹝第九卷 ➲﹞ 350. “Katamā ca, bhikkhu, āpodhātu?

那么，比丘！什么是水界呢？

"And what is the liquid property?

Āpodhātu siyā ajjhattikā siyā bāhirā.

水界可以是在身体内部的，也可以是在身体外部的。

The liquid property may be either internal or external.

Katamā ca, bhikkhu, ajjhattikā āpodhātu?

那么，比丘！什么是内在的水界呢？

What is the internal liquid property?

Yaṃ ajjhattaṃ paccattaṃ āpo āpogataṃ upādinnaṃ seyyathidaṃ –

凡是自身内部、个体所属的、液体的、流动的、被执取的，即是：

Anything internal, belonging to oneself, that's liquid, watery, & sustained:

pittaṃ semhaṃ pubbo lohitaṃ sedo medo

① 胆汁、② 痰、③ 脓、④ 血、⑤ 汗、⑥ 脂肪；
bile, phlegm, pus, blood, sweat, fat,

assu vasā kheḷo siṅghāṇikā lasikā muttaṃ,

⑦ 眼泪、⑧ 油（皮脂）、⑨ 唾液、⑩ 鼻涕、⑪ 关节滑液、⑫ 尿；
tears, oil, saliva, mucus, oil-of-the-joints, urine,

yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ āpo āpogataṃ upādinnaṃ –

⑬ 或其他任何自身内部、个体所属的、液体的、流动的、被执取的成分。

or anything else internal, within oneself, that's liquid, watery, & sustained:

ayaṃ vuccati, bhikkhu, ajjhattikā āpodhātu.

比丘！这被称为内在的水界。

This is called the internal liquid property.

Yā ceva kho pana ajjhattikā āpodhātu yā ca bāhirā āpodhātu āpodhāturevesā.

再者，无论是内在的水界，还是外在的水界，都只是水界而已。

Now both the internal liquid property & the external liquid property are simply liquid property.

‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.

对于这水界，应以正确的智慧如实观察：‘这不是我的，这不是我，这不是我的自我。’

And that should be seen as it actually is present with right discernment: 'This is not mine, this is not me, this is not my self.'

Evametaṃ yathābhūtaṃ sammappaññāya disvā

像这样以正确的智慧如实观察之后，

When one sees it thus as it actually is present with right discernment,

āpodhātuyā nibbindati, āpodhātuyā cittaṃ virājeti.

（修行者）就会对水界感到厌离，让心从对水界的执着中解脱出来。

one becomes disenchanted with the liquid property and makes the liquid property fade from the mind.

第三节 ❦ 火界 Tejodhātu / Fire Property [10]

﹝第十卷 ➲﹞ 351. “Katamā ca, bhikkhu, tejodhātu?

那么，比丘！什么是火界呢？

"And what is the fire property?

Tejodhātu siyā ajjhattikā siyā bāhirā.

火界可以是在身体内部的，也可以是在身体外部的。

The fire property may be either internal or external.

Katamā ca, bhikkhu, ajjhattikā tejodhātu?

那么，比丘！什么是内在的火界呢？

What is the internal fire property?

Yaṃ ajjhattaṃ paccattaṃ tejo tejogataṃ upādinnaṃ, seyyathidaṃ –

凡是自身内部、个体所属的、火的、热的、被执取的，即是：

Anything internal, belonging to oneself, that's fire, fiery, & sustained:

yena ca santappati,

① 使身体温暖的热量；
that by which [the body] is warmed,

yena ca jīrīyati,

② 使身体衰老的热量；
aged,

yena ca pariḍayhati,

③ 使身体发烧的热量；

& consumed with fever;

yena ca asitapītakhāyitasāyitaṃ sammā pariṇāmaṃ gacchati,

④ 能恰当消化所吃、所喝、所嚼、所尝之食物的热量；
and that by which what is eaten, drunk, consumed & tasted gets properly digested;

yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ tejo tejogataṃ upādinnaṃ –

⑤ 或其他任何自身内部、个体所属的、火的、热的、被执取的成分。

or anything else internal, within oneself, that's fire, fiery, & sustained:

ayaṃ vuccati, bhikkhu, ajjhattikā tejodhātu.

比丘！这被称为内在的火界。

This is called the internal fire property.

Yā ceva kho pana ajjhattikā tejodhātu yā ca bāhirā tejodhātu tejodhāturevesā.

再者，无论是内在的火界，还是外在的火界，都只是火界而已。

Now both the internal fire property & the external fire property are simply fire property.

‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.

对于这火界，应以正确的智慧如实观察：‘这不是我的，这不是我，这不是我的自我。’

And that should be seen as it actually is present with right discernment: 'This is not mine, this is not me, this is not my self.'

Evametaṃ yathābhūtaṃ sammappaññāya disvā

像这样以正确的智慧如实观察之后，

When one sees it thus as it actually is present with right discernment,

tejodhātuyā nibbindati, tejodhātuyā cittaṃ virājeti.

（修行者）就会对火界感到厌离，让心从对火界的执着中解脱出来。

one becomes disenchanted with the fire property and makes the fire property fade from the mind.

第四节 ❦ 风界 Vāyodhātu / Wind Property [11]

﹝第十一卷 ➲﹞ 352. “Katamā ca, bhikkhu, vāyodhātu?

那么，比丘！什么是风界呢？

"And what is the wind property?

Vāyodhātu siyā ajjhattikā siyā bāhirā.

风界可以是在身体内部的，也可以是在身体外部的。

The wind property may be either internal or external.

Katamā ca, bhikkhu, ajjhattikā vāyodhātu?

那么，比丘！什么是内在的风界呢？

What is the internal wind property?

Yaṃ ajjhattaṃ paccattaṃ vāyo vāyogataṃ upādinnaṃ, seyyathidaṃ –

凡是自身内部、个体所属的、风的、运动的、被执取的，即是：

Anything internal, belonging to oneself, that's wind, windy, & sustained:

uddhaṅgamā vātā

① 向上运行的风（气）；
up-going winds,

adhogamā vātā

② 向下运行的风（气）；
down-going winds,

kucchisayā vātā

③ 腹腔里的风（气）；
winds in the stomach,

koṭṭhāsayā [koṭṭhasayā (sī. syā. kaṃ. pī.)] vātā

④ 肠道里的风（气）；
winds in the intestines,

aṅgamaṅgānusārino vātā

⑤ 流遍肢体的风（气）；
winds that course through the body,

assāso passāso iti,

⑥ 出入息；
in-and-out breathing,

yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ vāyo vāyogataṃ upādinnaṃ –

⑦ 或其他任何自身内部、个体所属的、风的、运动的、被执取的成分。

or anything else internal, within oneself, that's wind, windy, & sustained:

ayaṃ vuccati, bhikkhu, ajjhattikā vāyodhātu.

比丘！这被称为内在的风界。

This is called the internal wind property.

Yā ceva kho pana ajjhattikā vāyodhātu yā ca bāhirā vāyodhātu vāyodhāturevesā.

再者，无论是内在的风界，还是外在的风界，都只是风界而已。

Now both the internal wind property & the external wind property are simply wind property.

‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.

对于这风界，应以正确的智慧如实观察：‘这不是我的，这不是我，这不是我的自我。’

And that should be seen as it actually is present with right discernment: 'This is not mine, this is not me, this is not my self.'

Evametaṃ yathābhūtaṃ sammappaññāya disvā

像这样以正确的智慧如实观察之后，

When one sees it thus as it actually is present with right discernment,

vāyodhātuyā nibbindati, vāyodhātuyā cittaṃ virājeti.

（修行者）就会对风界感到厌离，让心从对风界的执着中解脱出来。

one becomes disenchanted with the wind property and makes the wind property fade from the mind.

第五节 ❦ 空界 Ākāsadhātu / Space Property [12]

﹝第十二卷 ➲﹞ 353. “Katamā ca, bhikkhu, ākāsadhātu?

那么，比丘！什么是空界呢？

"And what is the space property?

Ākāsadhātu siyā ajjhattikā siyā bāhirā.

空界可以是在身体内部的，也可以是在身体外部的。

The space property may be either internal or external.

Katamā ca, bhikkhu, ajjhattikā ākāsadhātu?

那么，比丘！什么是内在的空界呢？

What is the internal space property?

Yaṃ ajjhattaṃ paccattaṃ ākāsaṃ ākāsagataṃ upādinnaṃ, seyyathidaṃ –

凡是自身内部、个体所属的、空间的、空隙的、被执取的，即是：

Anything internal, belonging to oneself, that's space, spatial, & sustained:

kaṇṇacchiddaṃ

① 耳孔；
the holes of the ears,

nāsacchiddaṃ

② 鼻孔；
the nostrils,

mukhadvāraṃ

③ 口腔；
the mouth,

yena ca asitapītakhāyitasāyitaṃ ajjhoharati,

④ 食物、饮料、嚼食、尝味吞咽下去的通道；
the [passage] whereby what is eaten, drunk, consumed, & tasted gets swallowed,

yattha ca asitapītakhāyitasāyitaṃ santiṭṭhati,

⑤ 食物、饮料、嚼食、尝味停留的地方；
and where it collects,

yena ca asitapītakhāyitasāyitaṃ adhobhāgaṃ [adhobhāgā (sī. syā. kaṃ. pī.) devadūtasuttena sameti] nikkhamati,

⑥ 消化物从下方排出的通道；
and whereby it is excreted from below,

yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ ākāsaṃ ākāsagataṃ aghaṃ aghagataṃ vivaraṃ vivaragataṃ asamphuṭṭhaṃ maṃsalohitehi upādinnaṃ –

⑦ 或其他任何自身内部、个体所属的、空间的、空隙的、空洞的、缝隙的、未被筋肉血液所触及、被执取的成分。

or anything else internal, within oneself, that's space, spatial, & sustained:

ayaṃ vuccati bhikkhu ajjhattikā ākāsadhātu.

比丘！这被称为内在的空界。

This is called the internal space property.

Yā ceva kho pana ajjhattikā ākāsadhātu yā ca bāhirā ākāsadhātu ākāsadhāturevesā.

再者，无论是内在的空界，还是外在的空界，都只是空界而已。

Now both the internal space property & the external space property are simply space property.

‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti – evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.

对于这空界，应以正确的智慧如实观察：‘这不是我的，这不是我，这不是我的自我。’

And that should be seen as it actually is present with right discernment: 'This is not mine, this is not me, this is not my self.'

Evametaṃ yathābhūtaṃ sammappaññāya disvā

像这样以正确的智慧如实观察之后，

When one sees it thus as it actually is present with right discernment,

ākāsadhātuyā nibbindati, ākāsadhātuyā cittaṃ virājeti.

（修行者）就会对空界感到厌离，让心从对空界的执着中解脱出来。

one becomes disenchanted with the space property and makes the space property fade from the mind.

第六节 ❦ 识界 Viññāṇadhātu / Consciousness Property [13~18]

﹝第十三卷 ➲﹞ 354. “Athāparaṃ viññāṇaṃyeva avasissati parisuddhaṃ pariyodātaṃ.

更进一步，只留下纯净、明亮的识。

"There remains only consciousness: pure & bright.

Tena ca viññāṇena kiṃ [tena viññāṇena kiñca (sī.)] vijānāti?

那么，通过那个识能了知什么呢？

What does one cognize with that consciousness?

‘Sukhan’tipi vijānāti, ‘dukkhan’tipi vijānāti, ‘adukkhamasukhan’tipi vijānāti.

他了知：‘乐！’也了知：‘苦！’还了知：‘不苦不乐！’

One cognizes 'pleasure.' One cognizes 'pain.' One cognizes 'neither pleasure nor pain.'

一、 乐受 Sukhā / Feeling of Pleasure [13]

Sukhavedaniyaṃ, bhikkhu, phassaṃ paṭicca uppajjati sukhā vedanā.

比丘！依赖于能被感受为乐的接触，生起乐受。

In dependence on a sensory contact that is to be felt as pleasure, there arises a feeling of pleasure.

So sukhaṃ vedanaṃ vedayamāno ‘sukhaṃ vedanaṃ vedayāmī’ti pajānāti.

当他感受乐受时，他了知：‘我正在感受乐受！’

When sensing a feeling of pleasure, one discerns that 'I am sensing a feeling of pleasure.'

‘Tasseva sukhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ sukhavedaniyaṃ phassaṃ paṭicca uppannā sukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.

他了知：‘正因为那能被感受为乐的接触的止息，那缘此能被感受为乐的接触而生起的相应感受——那乐受——它就止息了，它就平息了！’

One discerns that 'With the cessation of that very sensory contact that is to be felt as pleasure, the concomitant feeling — the feeling of pleasure that has arisen in dependence on the sensory contact that is to be felt as pleasure — ceases, is stilled.'

二、 苦受 Dukkhā / Feeling of Pain [14]

﹝第十四卷 ➲﹞ 355. “Dukkhavedaniyaṃ, bhikkhu, phassaṃ paṭicca uppajjati dukkhā vedanā.

比丘！依赖于能被感受为苦的接触，生起苦受。

In dependence on a sensory contact that is to be felt as pain...

So dukkhaṃ vedanaṃ vedayamāno ‘dukkhaṃ vedanaṃ vedayāmī’ti pajānāti.

当他感受苦受时，他了知：‘我正在感受苦受！’

‘Tasseva dukkhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ dukkhavedaniyaṃ phassaṃ paṭicca uppannā dukkhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.

他了知：‘正因为那能被感受为苦的接触的止息，那缘此能被感受为苦的接触而生起的相应感受——那苦受——它就止息了，它就平息了！’

三、 不苦不乐受 Adukkhamasukhā / Feeling of Neither Pleasure Nor Pain [15]

﹝第十五卷 ➲﹞ 356. “Adukkhamasukhavedaniyaṃ, bhikkhu, phassaṃ paṭicca uppajjati adukkhamasukhā vedanā.

比丘！依赖于能被感受为不苦不乐的接触，生起不苦不乐受。

In dependence on a sensory contact that is to be felt as neither pleasure nor pain, there arises a feeling of neither pleasure nor pain.

So adukkhamasukhaṃ vedanaṃ vedayamāno ‘adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti.

当他感受不苦不乐受时，他了知：‘我正在感受不苦不乐受！’

When sensing a feeling of neither pleasure nor pain, one discerns that 'I am sensing a feeling of neither pleasure nor pain.'

‘Tasseva adukkhamasukhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ adukkhamasukhavedaniyaṃ phassaṃ paṭicca uppannā adukkhamasukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.

他了知：‘正因为那能被感受为不苦不乐的接触的止息，那缘此能被感受为不苦不乐的接触而生起的相应感受——那不苦不乐受——它就止息了，它就平息了！’

One discerns that 'With the cessation of that very sensory contact that is to be felt as neither pleasure nor pain, the concomitant feeling — the feeling of neither pleasure nor pain that has arisen in dependence on the sensory contact that is to be felt as neither pleasure nor pain — ceases, is stilled.'

四、 取火譬喻 Tejo Abhinibbattati / Just as Born Fire [16]

﹝第十六卷 ➲﹞ 357. “Seyyathāpi, bhikkhu, dvinnaṃ kaṭṭhānaṃ saṅghaṭṭā [samphassa (sī. pī.), saṅghaṭā (syā. kaṃ.)] samodhānā usmā jāyati, tejo abhinibbattati, tesaṃyeva dvinnaṃ kaṭṭhānaṃ nānābhāvā vikkhepā yā tajjā usmā sā nirujjhati, sā vūpasammati;

比丘！譬如由两块木头的结合、摩擦而生热、起火，由于这两块木头的分开、抛散，那里所生的热就熄灭了，它就平息了。

"Just as when, from the friction & conjunction of two fire sticks, heat is born and fire appears, and from the separation & disjunction of those very same fire sticks, the concomitant heat ceases, is stilled;

五、 缘触生受 Phassaṃ Paṭicca / Dependence on Contact [16~18]

evameva kho, bhikkhu, sukhavedaniyaṃ phassaṃ paṭicca uppajjati sukhā vedanā.

就像这样，比丘！依赖于能被感受为乐的接触，生起乐受。

in the same way, in dependence on a sensory contact that is to be felt as pleasure, there arises a feeling of pleasure...

So sukhaṃ vedanaṃ vedayamāno ‘sukhaṃ vedanaṃ vedayāmī’ti pajānāti.

当他感受乐受时，他了知：‘我正在感受乐受！’

‘Tasseva sukhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ sukhavedaniyaṃ phassaṃ paṭicca uppannā sukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.

他了知：‘正因为那能被感受为乐的接触的止息，那缘此能被感受为乐的接触而生起的相应感受——那乐受——它就止息了，它就平息了！’

﹝第十七卷 ➲﹞ 358. “Dukkhavedaniyaṃ, bhikkhu, phassaṃ paṭicca uppajjati dukkhā vedanā.

比丘！依赖于能被感受为苦的接触，生起苦受。

In dependence on a sensory contact that is to be felt as pain...

So dukkhaṃ vedanaṃ vedayamāno ‘dukkhaṃ vedanaṃ vedayāmī’ti pajānāti.

当他感受苦受时，他了知：‘我正在感受苦受！’

‘Tasseva dukkhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ dukkhavedaniyaṃ phassaṃ paṭicca uppannā dukkhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.

他了知：‘正因为那能被感受为苦的接触的止息，那缘此能被感受为苦的接触而生起的相应感受——那苦受——它就止息了，它就平息了！’

﹝第十八卷 ➲﹞ 359. “Adukkhamasukhavedaniyaṃ, bhikkhu, phassaṃ paṭicca uppajjati adukkhamasukhā vedanā.

比丘！依赖于能被感受为不苦不乐的接触，生起不苦不乐受。

In dependence on a sensory contact that is to be felt as neither pleasure nor pain, there arises a feeling of neither pleasure nor pain...

So adukkhamasukhaṃ vedanaṃ vedayamāno ‘adukkhamasukhaṃ vedanaṃ vedayāmī’ti pajānāti.

当他感受不苦不乐受时，他了知：‘我正在感受不苦不乐受！’

‘Tasseva adukkhamasukhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ adukkhamasukhavedaniyaṃ phassaṃ paṭicca uppannā adukkhamasukhā vedanā sā nirujjhati, sā vūpasammatī’ti pajānāti.

他了知：‘正因为那能被感受为不苦不乐的接触的止息，那缘此能被感受为不苦不乐的接触而生起的相应感受——那不苦不乐受——它就止息了，它就平息了！’

One discerns that 'With the cessation of that very sensory contact that is to be felt as neither pleasure nor pain, the concomitant feeling... ceases, is stilled.'

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第七节 ❦ 舍界 Upekkhā / Equanimity [19~24]

﹝第十九卷 ➲﹞ 360. “Athāparaṃ upekkhāyeva avasissati parisuddhā pariyodātā mudu ca kammaññā ca pabhassarā ca.

更进一步，只留下纯净、明亮、柔软、适业又光明的舍心被残留。

"There remains only equanimity: pure & bright, pliant, malleable, & luminous.

Seyyathāpi, bhikkhu, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā ukkaṃ bandheyya,

比丘！譬如一位熟练的金匠或金匠的学徒，准备好熔炉，

Just as if a skilled goldsmith or goldsmith's apprentice were to prepare a furnace,

ukkaṃ bandhitvā ukkāmukhaṃ ālimpeyya,

准备好熔炉后，在坩埚里生火，
heat up a crucible,

ukkāmukhaṃ ālimpetvā saṇḍāsena jātarūpaṃ gahetvā ukkāmukhe pakkhipeyya,

在坩埚里生火后，用钳子夹取黄金放入坩埚中，
and, taking gold with a pair of tongs, place it in the crucible:

tamenaṃ kālena kālaṃ abhidhameyya, kālena kālaṃ udakena paripphoseyya, kālena kālaṃ ajjhupekkheyya,

然后时时鼓风、时时洒水、时时仔细观察，

He would blow on it time & again, sprinkle water on it time & again, examine it time & again,

taṃ hoti jātarūpaṃ [jātarūpaṃ dhantaṃ (sī. pī.)] sudhantaṃ niddhantaṃ nīhaṭaṃ [nihataṃ (syā. kaṃ. ka.)] ninnītakasāvaṃ [nihatakasāvaṃ (ka.)] mudu ca kammaññañca pabhassarañca,

那黄金经过吹炼、善于吹炼、彻底吹炼，去除杂质、清除污垢之后，变得柔软、适业且光明。

so that the gold would become refined, well-refined, thoroughly refined, flawless, free from dross, pliant, malleable, & luminous.

yassā yassā ca piḷandhanavikatiyā ākaṅkhati – yadi paṭṭikāya [pavaṭṭikāya (sī. syā.)] yadi kuṇḍalāya yadi gīveyyakāya yadi suvaṇṇamālāya tañcassa atthaṃ anubhoti;

无论想要制作何种装饰品——无论是腰带、耳环、项链，还是金链——它都能满足其目的。

Then whatever sort of ornament he had in mind — whether a belt, an earring, a necklace, or a gold chain — it would serve his purpose.

evameva kho, bhikkhu, athāparaṃ upekkhāyeva avasissati parisuddhā pariyodātā mudu ca kammaññā ca pabhassarā ca.

就像这样，比丘！更进一步，只留下纯净、明亮、柔软、适业又光明的舍心。

In the same way, there remains only equanimity: pure & bright, pliant, malleable, & luminous.

一、 空无边处 Ākāsānañcāyatana / The Infinitude of Space [20]

﹝第二十卷 ➲﹞ 361. “So evaṃ pajānāti –

他如此了知：

One discerns that

‘imañce ahaṃ upekkhāṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ ākāsānañcāyatanaṃ upasaṃhareyyaṃ, tadanudhammañca cittaṃ bhāveyyaṃ.

‘如果我将这如此纯净、如此明亮的舍心导向空无边处，并且随顺其法来培育心。

'If I were to direct equanimity as pure & bright as this toward the dimension of the infinitude of space, I would develop the mind along those lines,

Evaṃ me ayaṃ upekkhā taṃnissitā tadupādānā ciraṃ dīghamaddhānaṃ tiṭṭheyya.

这样，我的这个舍心，依止于它、维持于它，就能长久稳固地持续下去。’

and thus this equanimity of mine — thus supported, thus sustained — would last for a long time.

二、 识无边处 Viññāṇañcāyatana / The Infinitude of Consciousness [20]

Imañce ahaṃ upekkhāṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ viññāṇañcāyatanaṃ upasaṃhareyyaṃ, tadanudhammañca cittaṃ bhāveyyaṃ.

（他如此了知：）‘如果我将这如此纯净、如此明亮的舍心导向识无边处，并且随顺其法来培育心。

One discerns that 'If I were to direct equanimity as pure and bright as this toward the dimension of the infinitude of consciousness...

Evaṃ me ayaṃ upekkhā taṃnissitā tadupādānā ciraṃ dīghamaddhānaṃ tiṭṭheyya.

这样，我的这个舍心，依止于它、维持于它，就能长久稳固地持续下去。’

三、 无所有处 Ākiñcaññāyatana / The Dimension of Nothingness [20]

Imañce ahaṃ upekkhāṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ ākiñcaññāyatanaṃ upasaṃhareyyaṃ, tadanudhammañca cittaṃ bhāveyyaṃ.

（他如此了知：）‘如果我将这如此纯净、如此明亮的舍心导向无所有处，并且随顺其法来培育心。

the dimension of nothingness...

Evaṃ me ayaṃ upekkhā taṃnissitā tadupādānā ciraṃ dīghamaddhānaṃ tiṭṭheyya.

这样，我的这个舍心，依止于它、维持于它，就能长久稳固地持续下去。’

四、 非非想处 Nevasaññānāsaññāyatana / Neither Perception Nor Non-perception [20]

Imañce ahaṃ upekkhāṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ nevasaññānāsaññāyatanaṃ upasaṃhareyyaṃ, tadanudhammañca cittaṃ bhāveyyaṃ.

（他如此了知：）‘如果我将这如此纯净、如此明亮的舍心导向非想非非想处，并且随顺其法来培育心。

the dimension of neither perception nor non-perception, I would develop the mind along those lines,

Evaṃ me ayaṃ upekkhā taṃnissitā tadupādānā ciraṃ dīghamaddhānaṃ tiṭṭheyyā’”ti.

这样，我的这个舍心，依止于它、维持于它，就能长久稳固地持续下去。’

and thus this equanimity of mine — thus supported, thus sustained — would last for a long time.'

五、 涅槃圆成 Parinibbāyati / The Holy Life Fulfilled [21]

﹝第二十一卷 ➲﹞ 362. “So evaṃ pajānāti –

他如此了知：

"One discerns that

‘imañce ahaṃ upekkhāṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ ākāsānañcāyatanaṃ upasaṃhareyyaṃ, tadanudhammañca cittaṃ bhāveyyaṃ; saṅkhatametaṃ.

‘如果我将这如此纯净、如此明亮的舍心导向空无边处，并且随顺其法来培育心；这是有为造作的。

'If I were to direct equanimity as pure & bright as this towards the dimension of the infinitude of space and to develop the mind along those lines, that would be fabricated.

Imañce ahaṃ upekkhāṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ viññāṇañcāyatanaṃ upasaṃhareyyaṃ, tadanudhammañca cittaṃ bhāveyyaṃ; saṅkhatametaṃ.

如果我将这如此纯净、如此明亮的舍心导向识无边处，并且随顺其法来培育心；这是有为造作的。

One discerns that 'If I were to direct equanimity as pure and bright as this towards the dimension of the infinitude of consciousness...

Imañce ahaṃ upekkhāṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ ākiñcaññāyatanaṃ upasaṃhareyyaṃ, tadanudhammañca cittaṃ bhāveyyaṃ; saṅkhatametaṃ.

如果我将这如此纯净、如此明亮的舍心导向无所有处，并且随顺其法来培育心；这是有为造作的。

the dimension of nothingness...

Imañce ahaṃ upekkhāṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ nevasaññānāsaññāyatanaṃ upasaṃhareyyaṃ, tadanudhammañca cittaṃ bhāveyyaṃ; saṅkhatametan’”ti.

如果我将这如此纯净、如此明亮的舍心导向非想非非想处，并且随顺其法来培育心；这是有为造作的！’

the dimension of neither perception nor non-perception and to develop the mind along those lines, that would be fabricated.'

“So neva taṃ abhisaṅkharoti, na abhisañcetayati bhavāya vā vibhavāya vā.

他既不为了（未来的）存在（有）或不存在（无有）而进行造作或构想。

One neither fabricates nor mentally fashions for the sake of becoming or un-becoming.

So anabhisaṅkharonto anabhisañcetayanto bhavāya vā vibhavāya vā na kiñci loke upādiyati,

当他不为了存在或不存在而进行造作或构想时，他对世间的任何事物都没有执取。

This being the case, one is not sustained by anything in the world (does not cling to anything in the world).

anupādiyaṃ na paritassati,

不执取时，就不会感到不安；

Unsustained, one is not agitated.

aparitassaṃ paccattaṃyeva parinibbāyati.

不感到不安时，就在自身内部完全寂灭（般涅槃）。

Unagitated, one is totally unbound right within.

‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.

他了知：‘生已尽，梵行已立；应作已作，不再有后有（在此状态之后不再轮回）！’

One discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'

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六、 解脱智见 Sabbadukkhakkhaye Ñāṇaṃ / The Highest Noble Discernment [22~24]

1. 离系而受 Visaṃyutta / Disjoined from Senses [22~23]

﹝第二十二卷 ➲﹞ 363. “So sukhañce vedanaṃ vedeti,

➊ 如果他感受到乐受，

"Sensing a feeling of pleasure,

‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti.

他了知：‘它是无常的！’了知：‘是不被执着的！’了知：‘是不被喜爱的！’

one discerns that it is fleeting, not grasped at, not relished.

Dukkhañce vedanaṃ vedeti,

➋ 如果感受到苦受，

Sensing a feeling of pain...

‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti.

他了知：‘它是无常的！’了知：‘是不被执着的！’了知：‘是不被喜爱的！’

Adukkhamasukhañce vedanaṃ vedeti,

➌ 如果感受到不苦不乐受，

Sensing a feeling of neither pleasure nor pain,

‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti.

他了知：‘它是无常的！’了知：‘是不被执着的！’了知：‘是不被喜爱的！’

one discerns that it is fleeting, not grasped at, not relished.

﹝第二十三卷 ➲﹞ 364. “So sukhañce vedanaṃ vedeti, visaṃyutto naṃ vedeti;

➊ 如果他感受到乐受，他是离缚地感受它；

Sensing a feeling of pleasure, one senses it disjoined from it.

dukkhañce vedanaṃ vedeti, visaṃyutto naṃ vedeti;

➋ 如果感受到苦受，他是离缚地感受它；

Sensing a feeling of pain...

adukkhamasukhañce vedanaṃ vedeti, visaṃyutto naṃ vedeti.

➌ 如果感受到不苦不乐受，他是离缚地感受它。

Sensing a feeling of neither pleasure nor pain, one senses it disjoined from it.

2. 身与命之最后受 Kāya & Jīvita Pariyantika / Feeling Limited to the Body & Life [23]

So kāyapariyantikaṃ vedanaṃ vedayamāno ‘kāyapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti,

⑴ 当他感受到仅限于身体的感受时，他了知：‘我感受到仅限于身体的感受！’

When sensing a feeling limited to the body, one discerns that 'I am sensing a feeling limited to the body.'

jīvitapariyantikaṃ vedanaṃ vedayamāno ‘jīvitapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti,

⑵ 当感受到仅限于生命的感受时，他了知：‘我感受到仅限于生命的感受！’

When sensing a feeling limited to life, one discerns that 'I am sensing a feeling limited to life.'

‘kāyassa bhedā paraṃ maraṇā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti.

⑶ 他了知：‘随着身体的分解，生命结束后，就在这里，所有被感受到的、不被喜爱的事物都将变得清凉寂静！’

One discerns that 'With the break-up of the body, after the termination of life, all that is sensed, not being relished, will grow cold right here.'

3. 圣慧住处 Paramena Paññādhiṭṭhānena / The Highest Determination for Discernment [24]

﹝第二十四卷 ➲﹞ 365. “Seyyathāpi, bhikkhu, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyati;

又譬如，比丘！依赖于油和灯芯，油灯燃烧；

"Just as an oil lamp burns in dependence on oil & wick;

tasseva telassa ca vaṭṭiyā ca pariyādānā aññassa ca anupahārā [anupāhārā (sī. pī.), anupādānā (ka.)] anāhāro nibbāyati;

正因为那油和灯芯的耗尽，并且没有其他燃料的补给，（油灯）无所滋养而熄灭。

and from the termination of the oil & wick — and from not being provided any other sustenance — it goes out unnourished;

evameva kho, bhikkhu, kāyapariyantikaṃ vedanaṃ vedayamāno ‘kāyapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti,

➊ 就像这样，比丘！当感受到仅限于身体的感受时，他了知：‘我感受到仅限于身体的感受！’

even so, when sensing a feeling limited to the body, one discerns that 'I am sensing a feeling limited to the body.'

jīvitapariyantikaṃ vedanaṃ vedayamāno ‘jīvitapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti,

➋ 当感受到仅限于生命的感受时，他了知：‘我感受到仅限于生命的感受！’

When sensing a feeling limited to life, one discerns that 'I am sensing a feeling limited to life.'

‘kāyassa bhedā paraṃ maraṇā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti.

➌ 他了知：‘随着身体的分解，生命结束后，就在这里，所有被感受到的、不被喜爱的事物都将变得清凉寂静！’

One discerns that 'With the break-up of the body, after the termination of life, all that is sensed, not being relished, will grow cold right here.'

Tasmā evaṃ samannāgato bhikkhu iminā paramena paññādhiṭṭhānena samannāgato hoti.

因此，这样成就的比丘，是具足了这最高的智慧决心。

"Thus a monk so endowed is endowed with the highest determination for discernment,

Esā hi, bhikkhu, paramā ariyā paññā yadidaṃ – sabbadukkhakkhaye ñāṇaṃ.

实在说，比丘，这最高的圣者智慧就是——关于一切苦灭尽的智慧。

for this — the knowledge of the passing away of all suffering & stress — is the highest noble discernment.

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第三章 ✩ 随观四谛 Saccamanurakkheyya / Should Guard the Truth [25]

﹝第二十五卷 ➲﹞ 366. “Tassa sā vimutti sacce ṭhitā akuppā hoti.

他的解脱，立足于真理，是稳固不动的。

"His release, being founded on truth, does not fluctuate,

Tañhi, bhikkhu, musā yaṃ mosadhammaṃ,

比丘！那具有欺骗性的法是虚假的，
for whatever is deceptive is false;

taṃ saccaṃ yaṃ amosadhammaṃ nibbānaṃ.

那不具有欺骗性的法——涅槃——是真实的。

Unbinding — the undeceptive — is true.

Tasmā evaṃ samannāgato bhikkhu iminā paramena saccādhiṭṭhānena samannāgato hoti.

因此，这样成就的比丘，是具足了这最高的真理决心。

Thus a monk so endowed is endowed with the highest determination for truth,

Etañhi, bhikkhu, paramaṃ ariyasaccaṃ yadidaṃ – amosadhammaṃ nibbānaṃ.

实在说，比丘，这最高的圣谛就是——不欺骗之法，涅槃。

for this — Unbinding, the undeceptive — is the highest noble truth.

第四章 ✩ 增上于舍 Cāgamanubrūheyya / Devoted to Relinquishment [26]

﹝第二十六卷 ➲﹞ 367. “Tasseva kho pana pubbe aviddasuno upadhī honti samattā samādinnā.

然而，他以前无知时，曾拥有并完全执取了（导致再生的）生存依附。

"Whereas formerly he foolishly had taken on mental acquisitions and brought them to completion,

Tyāssa pahīnā honti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā.

但如今，这些已被他舍弃，根已被切断，如同被砍断的棕榈树桩，失去了生长的条件，未来不会再生。

he has now abandoned them, their root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising.

Tasmā evaṃ samannāgato bhikkhu iminā paramena cāgādhiṭṭhānena samannāgato hoti.

因此，这样成就的比丘，是具足了这最高的舍离决心。

Thus a monk so endowed is endowed with the highest determination for relinquishment,

Eso hi, bhikkhu, paramo ariyo cāgo yadidaṃ – sabbūpadhipaṭinissaggo

实在说，比丘，这最高的圣者舍离就是——舍弃一切生存依附。

for this — the renunciation of all mental acquisitions — is the highest noble relinquishment.

第五章 ✩ 学习寂静 Santimeva so Sikkheyyā / Train only for Calm [27]

﹝第二十七卷 ➲﹞ 368. “Tasseva kho pana pubbe aviddasuno abhijjhā hoti chando sārāgo.

➊ 然而，他以前无知时——存在贪婪、欲求和强烈的染着。

"Whereas formerly he foolishly had greed — as well as desire & infatuation —

Svāssa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo.

而今，这些已被他舍弃，根已被切断，如同被砍断的棕榈树桩，失去了生长的条件，未来不会再生。

he has now abandoned them, their root destroyed made like a palmyra stump, deprived of the conditions of development, not destined for future arising.

Tasseva kho pana pubbe aviddasuno āghāto hoti byāpādo sampadoso.

➋ 然而，他以前无知时——存在愤怒、恶意和憎恨。

Whereas formerly he foolishly had malice — as well as ill-will & hatred —

Svāssa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo.

而今，这些已被他舍弃，根已被切断，如同被砍断的棕榈树桩，失去了生长的条件，未来不会再生。

he has now abandoned them...

Tasseva kho pana pubbe aviddasuno avijjā hoti sammoho.

➌ 然而，他以前无知时——存在无明、以及痴迷和困惑。

Whereas formerly he foolishly had ignorance — as well as delusion & confusion —

Svāssa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo.

而今，这些已被他舍弃，根已被切断，如同被砍断的棕榈树桩，失去了生长的条件，未来不会再生。

he has now abandoned them, their root destroyed made like a palmyra stump, deprived of the conditions of development, not destined for future arising.

Tasmā evaṃ samannāgato bhikkhu iminā paramena upasamādhiṭṭhānena samannāgato hoti.

因此，这样成就的比丘，是具足了这最高的寂静决心。

Thus a monk so endowed is endowed with the highest determination for calm,

Eso hi, bhikkhu, paramo ariyo upasamo yadidaṃ – rāgadosamohānaṃ upasamo.

实在说，比丘，这最高的圣者寂静就是——贪、嗔、痴的寂静。

for this — the calming of passions, aversions, & delusions — is the highest noble calm.

‘Paññaṃ nappamajjeyya,

➊ ‘不应忽视智慧，

为（圆满）智慧（决心），不要粗心放逸！

'One should not be negligent of discernment,

saccamanurakkheyya,

➋ 应守护真理，

为（亲证）真理（决心），应当随时守护！

should guard the truth,

cāgamanubrūheyya,

➌ 应致力于舍离，

应（增长）舍离（决心），随时增进！

be devoted to relinquishment,

santimeva so sikkheyyā’ti –

➍ 只应学习寂静！’

正是！他为（到达）寂静（决心），应当随时练习！’

and train only for calm.'

iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

如是所说，是缘于此而说。

Thus was it said, and in reference to this was it said.

卍　　　　卍　　　　卍

第六章 ✩ 牟尼称为寂静 Muni Santoti Vuccatī / He is said to be a sage at peace [28]

﹝第二十八卷 ➲﹞ 369. “‘Yattha ṭhitaṃ maññassavā nappavattanti, maññassave kho pana nappavattamāne muni santoti vuccatī’ti – iti kho panetaṃ vuttaṃ.

然而，又如是说：‘在他那里，构想之流不再流转。确实！当构想之流不再流转时，牟尼被称为“已寂静者”！’

"'He has been stilled where the currents of construing do not flow. And when the currents of construing do not flow, he is said to be a sage at peace.' Thus was it said.

Kiñcetaṃ paṭicca vuttaṃ?

这是缘何而说？

With reference to what was it said?

第一节 ❦ 憍慢是病 Maññitaṃ Rogo / Construing is a Disease [28]

‘Asmī’ti, bhikkhu, maññitametaṃ,

➊ 比丘！‘我是’，这是一种构想；

'I am' is a construing.

‘ayamahamasmī’ti maññitametaṃ,

➋ ‘这个是我’，这是一种构想；

'I am this' is a construing.

‘bhavissan’ti maññitametaṃ,

➌ ‘我将是’，这是一种构想；

'I shall be' is a construing.

‘na bhavissan’ti maññitametaṃ,

➍ ‘我将不是’，这是一种构想；

'I shall not be'...

‘rūpī bhavissan’ti maññitametaṃ,

➎ ‘我将是有色（物质形态）的’，这是一种构想；

'I shall be possessed of form'...

‘arūpī bhavissan’ti maññitametaṃ,

➏ ‘我将是无色（非物质形态）的’，这是一种构想；

'I shall not be possessed of form'...

‘saññī bhavissan’ti maññitametaṃ,

➐ ‘我将是有想（有意识）的’，这是一种构想；

'I shall be percipient'...

‘asaññī bhavissan’ti maññitametaṃ,

➑ ‘我将是无想（无意识）的’，这是一种构想；

'I shall not be percipient'...

‘nevasaññīnāsaññī bhavissan’ti maññitametaṃ.

➒ ‘我将是非想非非想的’，这是一种构想。

'I shall be neither percipient nor non-percipient' is a construing.

Maññitaṃ, bhikkhu, rogo

➓ 比丘！构想是疾病！

Construing is a disease,

maññitaṃ gaṇḍo

构想是肿瘤！

construing is a cancer,

maññitaṃ sallaṃ.

构想是箭！

construing is an arrow.

第二节 ❦ 超越憍慢 Sabbamaññitānaṃ Samatikkamā / Beyond All Construing [28]

Sabbamaññitānaṃ tveva, bhikkhu, samatikkamā muni santoti vuccati.

比丘！正是通过超越一切构想，牟尼被称为：‘已寂静者！’

By going beyond all construing, he is said to be a sage at peace.

Muni kho pana, bhikkhu, santo na jāyati, na jīyati, na mīyati, na kuppati, na piheti.

再者，比丘！已寂静的牟尼，不生、不老、不死、不动摇、无希求！

"Furthermore, a sage at peace is not born, does not age, does not die, is unagitated, and is free from longing.

Tañhissa, bhikkhu, natthi yena jāyetha, ajāyamāno kiṃ jīyissati,

➊ 因此，比丘！他没有什么可以导致出生，不出生，又怎会衰老？

He has nothing whereby he would be born. Not being born, will he age?

ajīyamāno kiṃ mīyissati,

➋ 不衰老，又怎会死亡？

Not aging, will he die?

amīyamāno kiṃ kuppissati,

➌ 不死亡，又怎会动摇？

Not dying, will he be agitated?

akuppamāno kissa [kiṃ (ka.)] pihessati?

➍ 不动摇，又会希求什么呢？

Not being agitated, for what will he long?

‘Yattha ṭhitaṃ maññassavā nappavattanti, maññassave kho pana nappavattamāne muni santoti vuccatī’ti – iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

如是所说：‘在他那里，构想之流不再流转。确实！当构想之流不再流转时，牟尼被称为：“已寂静者”！’这是缘于此而说。

It was in reference to this that it was said, 'He has been stilled where the currents of construing do not flow. And when the currents of construing do not flow, he is said to be a sage at peace.'

Imaṃ kho me tvaṃ, bhikkhu, saṃkhittena chadhātuvibhaṅgaṃ dhārehī”ti.

比丘！你应当记住我这个简要的六界分别！”

Now, monk, you should remember this, my brief analysis of the six properties."

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第三品 ✫ 弗区沙提证不还果 Anāvattidhammo / Ven. Pukkusati Never Again to Return [29]

﹝第二十九卷 ➲﹞ 370. Atha kho āyasmā pukkusāti –

这时，具寿弗区沙提（想）：

Then the thought occurred to Ven. Pukkusati:

“satthā kira me anuppatto,

“大师真的来到我这里了！

"Surely, the Teacher has come to me!

sugato kira me anuppatto

善逝真的来到我这里了！

Surely, the One Well-gone has come to me!

sammāsambuddho kira me anuppatto”ti

正等觉者真的来到我这里了！”

Surely, the Rightly Self-awakened One has come to me!"

uṭṭhāyāsanā ekaṃsaṃ cīvaraṃ katvā bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavoca –

他从座位上站起，整理上衣偏袒一肩，头面顶礼世尊双足后，对世尊这样说：

Getting up from his seat, arranging his upper robe over one shoulder, and bowing down with his head at the Blessed One's feet, he said,

“accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yohaṃ bhagavantaṃ āvusovādena samudācaritabbaṃ amaññissaṃ.

“大德！过错征服了我，因为我如此愚痴、如此糊涂、如此不善巧，竟然认为可以称呼世尊为‘朋友’。

"A transgression has overcome me, lord, in that I was so foolish, so muddle-headed, and so unskilled as to assume that it was proper to address the Blessed One as 'friend.'

Tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā”ti.

大德！请世尊接受我对此过错的忏悔，以便我未来能防护不犯！”

May the Blessed One please accept this confession of my transgression as such, so that I may achieve restraint in the future."

“Taggha tvaṃ, bhikkhu, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yaṃ maṃ tvaṃ āvusovādena samudācaritabbaṃ amaññittha.

［世尊说：］“是的，比丘！过错征服了你，因为你如此愚痴、如此糊涂、如此不善巧，竟然认为可以称呼我为‘朋友’。

"Yes, monk, a transgression overcame you in that you were so foolish, so muddle-headed, and so unskilled as to assume that it was proper to address me as 'friend.'

Yato ca kho tvaṃ, bhikkhu, accayaṃ accayato disvā yathādhammaṃ paṭikarosi, taṃ te mayaṃ paṭiggaṇhāma.

然而，比丘！既然你认识到过错之为过错，并且如法地忏悔改过，我们接受你的忏悔。

But because you see your transgression as such and make amends in accordance with the Dhamma, we accept your confession.

Vuddhihesā, bhikkhu, ariyassa vinaye yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti, āyatiṃ saṃvaraṃ āpajjatī”ti.

比丘！在圣者的律中，凡是认识到过错之为过错，并且如法地忏悔改过，未来达到防护者，这是一种增长！”

For it is a cause of growth in the Dhamma & Discipline of the noble ones when, seeing a transgression as such, one makes amends in accordance with the Dhamma and achieves restraint in the future."

“Labheyyāhaṃ, bhante, bhagavato santike upasampadan”ti.

［弗区沙提说：］“大德！愿我能在世尊座下获得具足戒！”

"Lord, may I receive full acceptance (ordination as a monk) from the Blessed One?"

“Paripuṇṇaṃ pana te, bhikkhu, pattacīvaran”ti?

［世尊说：］“然而，比丘！你的衣、钵都齐全了吗？”

"And are your robes & bowl complete?"

“Na kho me, bhante, paripuṇṇaṃ pattacīvaran”ti.

［弗区沙提说：］“大德！我的衣、钵确实尚未齐全！”

"No, lord, my robes & bowl are not complete."

“Na kho, bhikkhu, tathāgatā aparipuṇṇapattacīvaraṃ upasampādentī”ti.

［世尊说：］“比丘！如来不为衣、钵尚未齐全者传授具足戒！”

"Tathagatas do not give full acceptance to one whose robes & bowl are not complete."

Atha kho āyasmā pukkusāti bhagavato bhāsitaṃ abhinanditvā anumoditvā

于是，具寿弗区沙提，随喜、赞叹世尊所说的话后；

Then Ven. Pukkusati, delighting & rejoicing in the Blessed One's words,

uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pattacīvarapariyesanaṃ pakkāmi.

从座位上站起，向世尊顶礼，右绕之后，便启程去寻找衣、钵。

got up from his seat, bowed down to the Blessed One and, keeping him on his right, left in search of robes and a bowl.

Atha kho āyasmantaṃ pukkusātiṃ pattacīvarapariyesanaṃ carantaṃ vibbhantā gāvī [bhantagāvī (sī. pī.), gāvī (syā. kaṃ.)] jīvitā voropesi.

后来，具寿弗区沙提在行走寻找衣、钵时，被一头迷路的母牛夺去了生命。

And while he was searching for robes & a bowl, a runaway cow killed him.

Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu.

那时，众多比丘来到世尊那里；抵达后，向世尊顶礼，然后坐在一旁。

Then a large number of monks approached the Blessed One and, on arrival, having bowed down to him, sat to one side.

Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –

坐在一旁的那些比丘，对世尊这样说：

As they were sitting there, they said to the Blessed One,

“yo so, bhante, pukkusāti nāma kulaputto bhagavatā saṃkhittena ovādena ovadito so kālaṅkato.

“大德！那位名叫弗区沙提的善男子，曾蒙世尊简要教诫，他已经命终了。

"Lord, the clansman Pukkusati, whom the Blessed One instructed with a brief instruction, has died.

Tassa kā gati, ko abhisamparāyo”ti?

他的去处是哪里？他的来世状态如何？”

What is his destination? What is his future state?"

“Paṇḍito, bhikkhave, pukkusāti kulaputto

［世尊说：］“诸比丘！善男子弗区沙提是位贤者。

"Monks, the clansman Pukkusati was wise.

paccapādi dhammassānudhammaṃ, na ca maṃ dhammādhikaraṇaṃ vihesesi [viheṭhesi (sī. syā. kaṃ.) viheseti (ka.)].

他已实践了法随法行；也没有因法义问题来烦扰我。

He practiced the Dhamma in accordance with the Dhamma and did not pester me with issues related to the Dhamma.

Pukkusāti, bhikkhave, kulaputto pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko

诸比丘！善男子弗区沙提，因灭尽了五下分结而成为化生者（于净居天中）；

With the destruction of the first five fetters, he has arisen spontaneously [in the Pure Abodes],

tattha parinibbāyī anāvattidhammo tasmā lokā”ti. Idamavoca bhagavā.

他将在那里证入完全的涅槃，是一位不再从此世返回（欲界）的不还者。”世尊这样说了。

there to be totally unbound, never again to return from that world."

That is what the Blessed One said.

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第四品 ✫ 结语 Epilog [29]

Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

那些比丘心满意足，欢喜信受世尊所说的话！

Gratified, the monks delighted in the Blessed One's words.

Dhātuvibhaṅgasuttaṃ niṭṭhitaṃ dasamaṃ.

界分别经 – 解说品第十经终

An Analysis of the Properties: the Tenth.

～《中部经典‧解说品‧Dhātuvibhaṅgasutta 界分别经》(MN 140, 342-370)

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《3》Uparipaṇṇāsapāḷi 后分五十二经篇 (MN 101-152, 1-463)/4. Vibhaṅgavagga 解说品 (MN 131-142, 272-382)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.11 Saccavibhaṅgasutta 谛分别经 (MN 141, 371-375)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Saccavibhaṅgasuttaṃ

371. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane migadāye. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Tathāgatena, bhikkhave, arahatā sammāsambuddhena bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ, yadidaṃ – catunnaṃ ariyasaccānaṃ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ. Katamesaṃ catunnaṃ? Dukkhassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ, dukkhasamudayassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ, dukkhanirodhassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ, dukkhanirodhagāminiyā paṭipadāya ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ. Tathāgatena, bhikkhave, arahatā sammāsambuddhena bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ, yadidaṃ – imesaṃ catunnaṃ ariyasaccānaṃ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ.

“Sevatha, bhikkhave, sāriputtamoggallāne; bhajatha, bhikkhave, sāriputtamoggallāne. Paṇḍitā bhikkhū anuggāhakā sabrahmacārīnaṃ. Seyyathāpi, bhikkhave, janetā [janetti (sī. pī.)], evaṃ sāriputto; seyyathāpi jātassa āpādetā, evaṃ moggallāno. Sāriputto, bhikkhave, sotāpattiphale vineti, moggallāno uttamatthe. Sāriputto, bhikkhave, pahoti cattāri ariyasaccāni vitthārena ācikkhituṃ desetuṃ paññāpetuṃ paṭṭhapetuṃ vivarituṃ vibhajituṃ uttānīkātun”ti. Idamavoca bhagavā. Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.

372. Tatra kho āyasmā sāriputto acirapakkantassa bhagavato bhikkhū āmantesi – “āvuso, bhikkhave”ti. “Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

“Tathāgatena, āvuso, arahatā sammāsambuddhena bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ, yadidaṃ – catunnaṃ ariyasaccānaṃ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ. Katamesaṃ catunnaṃ? Dukkhassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ, dukkhasamudayassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ, dukkhanirodhassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ, dukkhanirodhagāminiyā paṭipadāya ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ.

373. “Katamañcāvuso, dukkhaṃ ariyasaccaṃ? Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, yampicchaṃ na labhati tampi dukkhaṃ; saṃkhittena pañcupādānakkhandhā dukkhā.

“Katamā cāvuso, jāti? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho, ayaṃ vuccatāvuso – ‘jāti’”.

“Katamā cāvuso, jarā? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko, ayaṃ vuccatāvuso – ‘jarā’”.

“Katamañcāvuso, maraṇaṃ? Yā tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālaṃkiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo, idaṃ vuccatāvuso – ‘maraṇaṃ’”.

“Katamo cāvuso, soko? Yo kho, āvuso, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṃ antosoko antoparisoko, ayaṃ vuccatāvuso – ‘soko’”.

“Katamo cāvuso, paridevo? Yo kho, āvuso, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṃ paridevitattaṃ, ayaṃ vuccatāvuso – ‘paridevo’”.

“Katamañcāvuso, dukkhaṃ? Yaṃ kho, āvuso, kāyikaṃ dukkhaṃ kāyikaṃ asātaṃ kāyasamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ, idaṃ vuccatāvuso – ‘dukkhaṃ’”.

“Katamañcāvuso, domanassaṃ? Yaṃ kho, āvuso, cetasikaṃ dukkhaṃ cetasikaṃ asātaṃ manosamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ, idaṃ vuccatāvuso – ‘domanassaṃ’”.

“Katamo cāvuso, upāyāso? Yo kho, āvuso, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṃ upāyāsitattaṃ, ayaṃ vuccatāvuso – ‘upāyāso’”.

“Katamañcāvuso, yampicchaṃ na labhati tampi dukkhaṃ? Jātidhammānaṃ, āvuso, sattānaṃ evaṃ icchā uppajjati – ‘aho vata, mayaṃ na jātidhammā assāma; na ca, vata, no jāti āgaccheyyā’ti. Na kho panetaṃ icchāya pattabbaṃ. Idampi – ‘yampicchaṃ na labhati tampi dukkhaṃ’. Jarādhammānaṃ, āvuso, sattānaṃ…pe… byādhidhammānaṃ, āvuso, sattānaṃ… maraṇadhammānaṃ, āvuso, sattānaṃ… sokaparidevadukkhadomanassupāyāsadhammānaṃ, āvuso, sattānaṃ evaṃ icchā uppajjati – ‘aho vata, mayaṃ na sokaparidevadukkhadomanassupāyāsadhammā assāma; na ca, vata, no sokaparidevadukkhadomanassupāyāsā āgaccheyyun’ti. Na kho panetaṃ icchāya pattabbaṃ. Idampi – ‘yampicchaṃ na labhati tampi dukkhaṃ’”.

“Katame cāvuso, saṃkhittena pañcupādānakkhandhā dukkhā? Seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ime vuccantāvuso – ‘saṃkhittena pañcupādānakkhandhā dukkhā’. Idaṃ vuccatāvuso – ‘dukkhaṃ ariyasaccaṃ’”.

374. “Katamañcāvuso, dukkhasamudayaṃ [dukkhasamudayo (syā. kaṃ.)] ariyasaccaṃ? Yāyaṃ taṇhā ponobbhavikā [ponobhavikā (sī. pī.)] nandīrāgasahagatā [nandirāgasahagatā (sī. syā. kaṃ. pī.)] tatratatrābhinandinī, seyyathidaṃ – kāmataṇhā bhavataṇhā vibhavataṇhā, idaṃ vuccatāvuso – ‘dukkhasamudayaṃ [dukkhasamudayo (syā. kaṃ.)] ariyasaccaṃ’”.

“Katamañcāvuso, dukkhanirodhaṃ [dukkhanirodho (syā. kaṃ.)] ariyasaccaṃ? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo, idaṃ vuccatāvuso – ‘dukkhanirodhaṃ [dukkhanirodho (syā. kaṃ.)] ariyasaccaṃ’”.

375. “Katamañcāvuso, dukkhanirodhagāminī paṭipadā ariyasaccaṃ? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.

“Katamācāvuso, sammādiṭṭhi? Yaṃ kho, āvuso, dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ, ayaṃ vuccatāvuso – ‘sammādiṭṭhi’”.

“Katamo cāvuso, sammāsaṅkappo? Nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṃsāsaṅkappo, ayaṃ vuccatāvuso – ‘sammāsaṅkappo’”.

“Katamā cāvuso, sammāvācā? Musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, ayaṃ vuccatāvuso – ‘sammāvācā’”.

“Katamo cāvuso, sammākammantī? Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, ayaṃ vuccatāvuso – ‘sammākammanto’”.

“Katamo cāvuso, sammāājīvo? Idhāvuso, ariyasāvako micchāājīvaṃ pahāya sammāājīvena jīvikaṃ kappeti, ayaṃ vuccatāvuso – ‘sammāājīvo’”.

“Katamo cāvuso, sammāvāyāmo? Idhāvuso, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, ayaṃ vuccatāvuso – ‘sammāvāyāmo’”.

“Katamā cāvuso, sammāsati? Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Vedanāsu vedanānupassī viharati…pe… citte cittānupassī viharati… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ, ayaṃ vuccatāvuso – ‘sammāsati’”.

“Katamo cāvuso, sammāsamādhi? Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati, pītiyā ca virāgā upekkhako ca viharati…pe… tatiyaṃ jhānaṃ… viharati, ayaṃ vuccatāvuso – ‘sammāsamādhi’. Idaṃ vuccatāvuso – ‘dukkhanirodhagāminī paṭipadā ariyasaccaṃ’”.

“Tathāgatenāvuso, arahatā sammāsambuddhena bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ, yadidaṃ – imesaṃ catunnaṃ ariyasaccānaṃ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkamman”ti.

Idamavoca āyasmā sāriputto. Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinandunti.

Saccavibhaṅgasuttaṃ niṭṭhitaṃ ekādasamaṃ.

☸---------------------------------------------------------------------

第一四一 谛分别经 Saccavibhaṅgasuttaṃ

我是这样听说的。

一时，世尊住在波罗奈城仙人堕处鹿野苑。在那里，世尊告诉各位比丘：“各位比丘！”那些

比丘回答世尊：“世尊！”世尊这样说道：“各位比丘！由如来、阿罗汉、正等觉者，在

波罗奈城仙人堕处鹿野苑，转动了无上法轮。这法轮是沙门或婆罗门、或天、或魔、或梵天、

或世间任何其他人都不能（反向）转动的。这就是四圣谛的开示、宣说、施设、建立、解明、分

别、显发。

是哪四者呢？苦圣谛的开示、宣说、施设、建立、解明、分别……显发。苦集圣谛

的开示……显发。苦灭圣谛的开示……显发。苦灭道圣谛的开示……显发。各位比丘！由如来、阿罗汉、正等

觉者，在波罗奈城仙人堕处鹿野苑，转动了无上法轮。沙门……或世间任何其他人，都

不能（反向）转动。这就是这四圣谛的……显发。

各位比丘！你们应当追随舍利弗和目犍连。各位比丘！你们应当亲近舍利弗和目犍连。他们是

贤智的比丘，是同修行者们的助益者。各位比丘！舍利弗如同生母；目犍连如同养育

已生（子女）者。各位比丘！舍利弗引导（弟子）证得须陀洹果；目犍连引导（弟子）证得最高的目标（阿罗汉果）。

各位比丘！舍利弗能够详细地开示、宣说、施设、建立、解明、分别、显发四圣谛。”世尊

这样说完。说完这话，善逝从座位起身进入了精舍。

这时，尊者舍利弗在世尊离开后不久告诉各位比丘：“各位贤友，比丘们！”那些比丘回答尊

者舍利弗说：“贤友！”舍利弗便这样说道：“贤友们！由如来、阿罗汉、正等觉者，在波罗奈城

仙人堕处鹿野苑，转动了无上法轮……苦灭道圣谛的开示、宣说、施设、建立、解明、

分别、显发。

各位贤友！那么，什么是苦圣谛呢？生是苦、老是苦、死是苦、愁、悲、苦、忧、恼

是苦、凡是想要的得不到，那也是苦。简要地说，五取蕴就是苦。

各位贤友！那么，什么是生？对于各种各样的有情，在各种各样的有情类别中的生、出生、入胎、产生、

诸蕴的显现、诸处（感官）的获得，贤友们！这些称为生。

各位贤友！那么，什么是老？对于各种各样的有情，在各种各样的有情类别中的老、衰老、牙齿掉落、头发花白、

皮肤起皱、寿命的损耗、诸根的衰败，贤友们！这称为老。

各位贤友！那么，什么是死？对于各种各样的有情，从各种各样的有情类别中死去、死亡、分解、消失、

死、命终、诸蕴的破坏、身体的舍弃、命根的中断，贤友们！这称为死。

各位贤友！那么，什么是愁？贤友们！凡是遭遇了某种不幸、被某种苦法所触恼的人，他的愁、忧愁、

内心的愁苦、内在的深切愁苦，贤友们！这称为愁。

各位贤友！那么，什么是悲？贤友们！凡是遭遇了某种不幸、被某种苦法所触恼的人，他的悲、悲伤、哭泣、

哀号、哭泣悲伤的状态、深切悲伤的状态，贤友们！这称为悲。

各位贤友！那么，什么是苦？贤友们！凡是身体的苦、身体的不适、身体接触所产生的苦、不愉快的

感受，贤友们！这称为苦。

各位贤友！那么，什么是忧？贤友们！凡是心里的苦、心里的不适、意识接触所产生的苦、不愉快的感受，贤友们！

这称为忧。

各位贤友！那么，什么是恼？贤友们！凡是遭遇了某种不幸、被某种苦法所触恼的人，他的烦恼、苦恼、

烦恼的状态、苦恼的状态，贤友们！这称为恼。

各位贤友！那么，什么是‘所求不得，那也是苦’呢？贤友们！对于有生法（注定要出生）的有情，会生起这样的愿

望：‘唉！但愿我们不是有生之法；但愿生不要来到我们这里！’然而，这并不是靠愿望就能达到的。

这也是‘所求不得，那也是苦’。贤友们！对于有老法的有情……以此类推……贤友们！对于有病法的有情

……以此类推……贤友们！对于有死法的有情……以此类推……贤友们！对于有愁、悲、苦、忧、恼法的

有情，会生起这样的愿望：‘唉！但愿我们不是有愁、悲、苦、忧、恼之法；但愿愁、悲、苦、

忧、恼不要来到我们这里！’然而，这并不是靠愿望就能达到的。这也是‘所求不得，那也是苦’。

各位贤友！那么，什么是简要地说五取蕴是苦？就是色取蕴、受取蕴、想取蕴、行取蕴、

识取蕴。贤友们！这称为简要地说五取蕴是苦。

各位贤友！这称为苦圣谛。

各位贤友！那么，什么是苦集圣谛？就是那导致再生的渴爱，与喜、贪俱行，处处

乐着，也就是所谓的欲爱、有爱、无有爱。贤友们！这称为苦集圣谛。

各位贤友！那么，什么是苦灭圣谛？就是对那渴爱的无余离欲、息灭、舍弃、舍离、解脱、

无执着。贤友们！这称为苦灭圣谛。

各位贤友！那么，什么是导致苦灭的道圣谛？就是这八支圣道，即：正见、正思维、正语、

正业、正命、正精进、正念、正定。

各位贤友！那么，什么是正见？贤友们！就是关于苦的智慧、关于苦集的智慧、关于苦灭的智慧、关于

导致苦灭之道的智慧。贤友们！这称为正见。

各位贤友！那么，什么是正思维？出离的思维（出离觉）、无嗔恚的思维（无恚觉）、

无害的思维（不害觉），贤友们！这称为正思维。

各位贤友！那么，什么是正语？戒除妄语、戒除离间语、戒除粗恶语、戒除绮语。贤友们！

这称为正语。

各位贤友！那么，什么是正业？戒除杀生、戒除不与取（偷盗）、戒除在感官欲望上的邪行。贤友们！

这称为正业。

各位贤友！那么，什么是正命？贤友们！在这里，圣弟子舍弃邪命，依靠正命来维持生活。贤友们！

这称为正命。

各位贤友！那么，什么是正精进？贤友们！在这里，比丘为了使未生起的恶、不善法不生起，

而生起意欲、努力、发起精进、策励自心、持续努力；为了断除已生起的恶、不善法，而生起意欲

……持续努力；为了使未生起的善法生起，而生起意欲……持续努力；为了使已生起的善法保持、

不失、增长、广大、修习圆满，而生起意欲……持续努力。贤友们！这称为正精进。

各位贤友！那么，什么是正念？贤友们！在这里，比丘于身随观身而住，热忱、正知、

具念，调伏世间的贪欲和忧恼。于诸受……以此类推……于心……以此类推……于诸法，随观法

而住，热忱……以调伏贪欲和忧恼。贤友们！这称为正念。

各位贤友！那么，什么是正定？贤友们！在这里，比丘远离诸欲、远离诸不善法，有寻、

有伺，由远离而生喜、乐，具足初禅而住。寻、伺止息故，内心宁静，心达到专一，无寻、

无伺，由定而生喜、乐，具足第二禅……以此类推……第三禅……以此类推……第四禅而住。

贤友们！这称为正定。

各位贤友！这称为导致苦灭的道圣谛。

“贤友们！由如来、阿罗汉、正等觉者，在波罗奈城仙人堕处鹿野苑，转动了无上法轮。

沙门或婆罗门、或天、或魔、或梵天、或世间任何其他人都不能（反向）转动。这，就是这些四

圣谛的开示、宣说、施设、建立、解明、分别、显发。”

尊者舍利弗说完这番话后，那些比丘心里欢喜，赞叹尊者舍利弗所说的话。

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《3》Uparipaṇṇāsapāḷi 后分五十二经篇 (MN 101-152, 1-463)/4. Vibhaṅgavagga 解说品 (MN 131-142, 272-382)”

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【经名】 4.12 Dakkhiṇāvibhaṅgasutta 施分别经 (MN 142, 376-382)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

12. Dakkhiṇāvibhaṅgasuttaṃ

376. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Atha kho mahāpajāpati [mahāpajāpatī (sī. syā. kaṃ. pī.)] gotamī navaṃ dussayugaṃ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho mahāpajāpati gotamī bhagavantaṃ etadavoca – “idaṃ me, bhante, navaṃ dussayugaṃ bhagavantaṃ uddissa sāmaṃ kantaṃ sāmaṃ vāyitaṃ. Taṃ me, bhante, bhagavā paṭiggaṇhātu anukampaṃ upādāyā”ti. Evaṃ vutte, bhagavā mahāpajāpatiṃ gotamiṃ etadavoca – “saṅghe, gotami, dehi. Saṅghe te dinne ahañceva pūjito bhavissāmi saṅgho cā”ti. Dutiyampi kho mahāpajāpati gotamī bhagavantaṃ etadavoca – “idaṃ me, bhante, navaṃ dussayugaṃ bhagavantaṃ uddissa sāmaṃ kantaṃ sāmaṃ vāyitaṃ. Taṃ me, bhante, bhagavā paṭiggaṇhātu anukampaṃ upādāyā”ti. Dutiyampi kho bhagavā mahāpajāpatiṃ gotamiṃ etadavoca – “saṅghe, gotami, dehi. Saṅghe te dinne ahañceva pūjito bhavissāmi saṅgho cā”ti. Tatiyampi kho mahāpajāpati gotamī bhagavantaṃ etadavoca – “idaṃ me, bhante, navaṃ dussayugaṃ bhagavantaṃ uddissa sāmaṃ kantaṃ sāmaṃ vāyitaṃ. Taṃ me, bhante, bhagavā paṭiggaṇhātu anukampaṃ upādāyā”ti. Tatiyampi kho bhagavā mahāpajāpatiṃ gotamiṃ etadavoca – “saṅghe, gotami, dehi. Saṅghe te dinne ahañceva pūjito bhavissāmi saṅgho cā”ti.

377. Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca – “paṭiggaṇhātu, bhante, bhagavā mahāpajāpatiyā gotamiyā navaṃ dussayugaṃ. Bahūpakārā [bahukārā (syā. kaṃ.)], bhante, mahāpajāpati gotamī bhagavato mātucchā āpādikā posikā khīrassa dāyikā; bhagavantaṃ janettiyā kālaṅkatāya thaññaṃ pāyesi. Bhagavāpi, bhante, bahūpakāro mahāpajāpatiyā gotamiyā. Bhagavantaṃ, bhante, āgamma mahāpajāpati gotamī buddhaṃ saraṇaṃ gatā, dhammaṃ saraṇaṃ gatā, saṅghaṃ saraṇaṃ gatā. Bhagavantaṃ, bhante, āgamma mahāpajāpati gotamī pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā. Bhagavantaṃ, bhante, āgamma mahāpajāpati gotamī buddhe aveccappasādena samannāgatā, dhamme aveccappasādena samannāgatā, saṅghe aveccappasādena samannāgatā ariyakantehi sīlehi samannāgatā. Bhagavantaṃ, bhante, āgamma mahāpajāpati gotamī dukkhe nikkaṅkhā, dukkhasamudaye nikkaṅkhā, dukkhanirodhe nikkaṅkhā, dukkhanirodhagāminiyā paṭipadāya nikkaṅkhā. Bhagavāpi, bhante, bahūpakāro mahāpajāpatiyā gotamiyā”ti.

378. “Evametaṃ, ānanda. Yaṃ hānanda, puggalo puggalaṃ āgamma buddhaṃ saraṇaṃ gato hoti, dhammaṃ saraṇaṃ gato hoti, saṅghaṃ saraṇaṃ gato hoti, imassānanda, puggalassa iminā puggalena na suppatikāraṃ vadāmi, yadidaṃ – abhivādana-paccuṭṭhāna-añjalikamma sāmīcikammacīvarapiṇḍapātasenāsanagilā- nappaccayabhesajjaparikkhārānuppadānena.

“Yaṃ hānanda, puggalo puggalaṃ āgamma pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti, imassānanda, puggalassa iminā puggalena na suppatikāraṃ vadāmi, yadidaṃ – abhivādana-paccuṭṭhāna-añjalikamma-sāmīcikammacīvarapiṇḍapātasenāsanagilā- nappaccayabhesajjaparikkhārānuppadānena.

“Yaṃ hānanda, puggalo puggalaṃ āgamma buddhe aveccappasādena samannāgato hoti, dhamme… saṅghe… ariyakantehi sīlehi samannāgato hoti, imassānanda, puggalassa iminā puggalena na suppatikāraṃ vadāmi, yadidaṃ – abhivādana-paccuṭṭhāna-añjalikamma-sāmīcikammacīvarapiṇḍapātasenāsanagilā- nappaccayabhesajjaparikkhārānuppadānena.

“Yaṃ hānanda, puggalo puggalaṃ āgamma dukkhe nikkaṅkho hoti, dukkhasamudaye nikkaṅkho hoti, dukkhanirodhe nikkaṅkho hoti, dukkhanirodhagāminiyā paṭipadāya nikkaṅkho hoti, imassānanda, puggalassa iminā puggalena na suppatikāraṃ vadāmi, yadidaṃ – abhivādana-paccuṭṭhānaañjalikamma-sāmīcikamma-cīvarapiṇḍapātasenāsanagilā- nappaccayabhesajjaparikkhārānuppadānena.

379. “Cuddasa kho panimānanda, pāṭipuggalikā dakkhiṇā. Katamā cuddasa? Tathāgate arahante sammāsambuddhe dānaṃ deti – ayaṃ paṭhamā pāṭipuggalikā dakkhiṇā. Paccekasambuddhe [paccekabuddhe (sī. pī.)] dānaṃ deti – ayaṃ dutiyā pāṭipuggalikā dakkhiṇā. Tathāgatasāvake arahante dānaṃ deti – ayaṃ tatiyā pāṭipuggalikā dakkhiṇā. Arahattaphalasacchikiriyāya paṭipanne dānaṃ deti – ayaṃ catutthī pāṭipuggalikā dakkhiṇā. Anāgāmissa dānaṃ deti – ayaṃ pañcamī pāṭipuggalikā dakkhiṇā. Anāgāmiphalasacchikiriyāya paṭipanne dānaṃ deti – ayaṃ chaṭṭhī pāṭipuggalikā dakkhiṇā. Sakadāgāmissa dānaṃ deti – ayaṃ sattamī pāṭipuggalikā dakkhiṇā. Sakadāgāmiphalasacchikiriyāya paṭipanne dānaṃ deti – ayaṃ aṭṭhamī pāṭipuggalikā dakkhiṇā. Sotāpanne dānaṃ deti – ayaṃ navamī pāṭipuggalikā dakkhiṇā. Sotāpattiphalasacchikiriyāya paṭipanne dānaṃ deti – ayaṃ dasamī pāṭipuggalikā dakkhiṇā. Bāhirake kāmesu vītarāge dānaṃ deti – ayaṃ ekādasamī pāṭipuggalikā dakkhiṇā. Puthujjanasīlavante dānaṃ deti – ayaṃ dvādasamī pāṭipuggalikā dakkhiṇā. Puthujjanadussīle dānaṃ deti – ayaṃ terasamī pāṭipuggalikā dakkhiṇā. Tiracchānagate dānaṃ deti – ayaṃ cuddasamī pāṭipuggalikā dakkhiṇāti.

“Tatrānanda, tiracchānagate dānaṃ datvā sataguṇā dakkhiṇā pāṭikaṅkhitabbā, puthujjanadussīle dānaṃ datvā sahassaguṇā dakkhiṇā pāṭikaṅkhitabbā, puthujjanasīlavante dānaṃ datvā satasahassaguṇā dakkhiṇā pāṭikaṅkhitabbā, bāhirake kāmesu vītarāge dānaṃ datvā koṭisatasahassaguṇā dakkhiṇā pāṭikaṅkhitabbā, sotāpattiphalasacchikiriyāya paṭipanne dānaṃ datvā asaṅkheyyā appameyyā dakkhiṇā pāṭikaṅkhitabbā, ko pana vādo sotāpanne, ko pana vādo sakadāgāmiphalasacchikiriyāya paṭipanne, ko pana vādo sakadāgāmissa, ko pana vādo anāgāmiphalasacchikiriyāya paṭipanne, ko pana vādo anāgāmissa, ko pana vādo arahattaphalasacchikiriyāya paṭipanne, ko pana vādo arahante, ko pana vādo paccekasambuddhe, ko pana vādo tathāgate arahante sammāsambuddhe!

380. “Satta kho panimānanda, saṅghagatā dakkhiṇā. Katamā satta? Buddhappamukhe ubhatosaṅghe dānaṃ deti – ayaṃ paṭhamā saṅghagatā dakkhiṇā. Tathāgate parinibbute ubhatosaṅghe dānaṃ deti – ayaṃ dutiyā saṅghagatā dakkhiṇā. Bhikkhusaṅghe dānaṃ deti – ayaṃ tatiyā saṅghagatā dakkhiṇā. Bhikkhunisaṅghe dānaṃ deti – ayaṃ catutthī saṅghagatā dakkhiṇā. ‘Ettakā me bhikkhū ca bhikkhuniyo ca saṅghato uddissathā’ti dānaṃ deti – ayaṃ pañcamī saṅghagatā dakkhiṇā. ‘Ettakā me bhikkhū saṅghato uddissathā’ti dānaṃ deti – ayaṃ chaṭṭhī saṅghagatā dakkhiṇā. ‘Ettakā me bhikkhuniyo saṅghato uddissathā’ti dānaṃ deti – ayaṃ sattamī saṅghagatā dakkhiṇā.

“Bhavissanti kho panānanda, anāgatamaddhānaṃ gotrabhuno kāsāvakaṇṭhā dussīlā pāpadhammā. Tesu dussīlesu saṅghaṃ uddissa dānaṃ dassanti. Tadāpāhaṃ, ānanda, saṅghagataṃ dakkhiṇaṃ asaṅkheyyaṃ appameyyaṃ vadāmi. Na tvevāhaṃ, ānanda, kenaci pariyāyena saṅghagatāya dakkhiṇāya pāṭipuggalikaṃ dānaṃ mahapphalataraṃ vadāmi.

381. “Catasso kho imā, ānanda, dakkhiṇā visuddhiyo. Katamā catasso? Atthānanda, dakkhiṇā dāyakato visujjhati no paṭiggāhakato. Atthānanda, dakkhiṇā paṭiggāhakato visujjhati no dāyakato. Atthānanda, dakkhiṇā neva dāyakato visujjhati no paṭiggāhakato. Atthānanda, dakkhiṇā dāyakato ceva visujjhati paṭiggāhakato ca.

“Kathañcānanda, dakkhiṇā dāyakato visujjhati no paṭiggāhakato? Idhānanda, dāyako hoti sīlavā kalyāṇadhammo, paṭiggāhakā honti dussīlā pāpadhammā – evaṃ kho, ānanda, dakkhiṇā dāyakato visujjhati no paṭiggāhakato.

“Kathañcānanda, dakkhiṇā paṭiggāhakato visujjhati no dāyakato? Idhānanda, dāyako hoti dussīlo pāpadhammo, paṭiggāhakā honti sīlavanto [sīlavantā (sī.)] kalyāṇadhammā – evaṃ kho, ānanda, dakkhiṇā paṭiggāhakato visujjhati no dāyakato.

“Kathañcānanda, dakkhiṇā neva dāyakato visujjhati no paṭiggāhakato? Idhānanda, dāyako ca hoti dussīlo pāpadhammo, paṭiggāhakā ca honti dussīlā pāpadhammā – evaṃ kho, ānanda, dakkhiṇā neva dāyakato visujjhati no paṭiggāhakato.

“Kathañcānanda, dakkhiṇā dāyakato ceva visujjhati paṭiggāhakato ca? Idhānanda, dāyako ca hoti sīlavā kalyāṇadhammo, paṭiggāhakā ca honti sīlavanto kalyāṇadhammā – evaṃ kho, ānanda, dakkhiṇā dāyakato ceva visujjhati paṭiggāhakato ca. Imā kho, ānanda, catasso dakkhiṇā visuddhiyo”ti.

Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

382.

“Yo sīlavā dussīlesu dadāti dānaṃ,

Dhammena laddhaṃ [laddhā (sī. pī.)] supasannacitto;

Abhisaddahaṃ kammaphalaṃ uḷāraṃ,

Sā dakkhiṇā dāyakato visujjhati.

“Yo dussīlo sīlavantesu dadāti dānaṃ,

Adhammena laddhaṃ appasannacitto;

Anabhisaddahaṃ kammaphalaṃ uḷāraṃ,

Sā dakkhiṇā paṭiggāhakato visujjhati.

“Yo dussīlo dussīlesu dadāti dānaṃ,

Adhammena laddhaṃ appasannacitto;

Anabhisaddahaṃ kammaphalaṃ uḷāraṃ,

Na taṃ dānaṃ vipulapphalanti brūmi.

“Yo sīlavā sīlavantesu dadāti dānaṃ,

Dhammena laddhaṃ supasannacitto;

Abhisaddahaṃ kammaphalaṃ uḷāraṃ,

Taṃ ve dānaṃ vipulapphalanti brūmi [sā dakkhiṇā nevubhato visujjhati (sī. pī.)].

“Yo vītarāgo vītarāgesu dadāti dānaṃ,

Dhammena laddhaṃ supasannacitto;

Abhisaddahaṃ kammaphalaṃ uḷāraṃ,

Taṃ ve dānaṃ āmisadānānamagga” [taṃ ve dānaṃ vipulanti brūmi (sī.)] nti.

Dakkhiṇāvibhaṅgasuttaṃ niṭṭhitaṃ dvādasamaṃ.

Vibhaṅgavaggo niṭṭhito catuttho.

Tassuddānaṃ –

Bhaddekānandakaccāna, lomasakaṅgiyāsubho;

Mahākammasaḷāyatanavibhaṅgā, uddesaaraṇā dhātu saccaṃ.

Dakkhiṇāvibhaṅgasuttanti.

☸---------------------------------------------------------------------

第一四二 施分别经 Dakkhiṇāvibhaṅgasuttaṃ

我是这样听说的。

一时，世尊住在释迦族的迦毗罗卫城尼拘律陀园。这时，乔达摩女摩诃波阇波提带来一

套新衣，来到世尊那里。到了之后，向世尊行礼，坐在一边。坐在一边的乔达摩女摩诃波阇

波提，这样对世尊说：“世尊！这一套新衣，是我特意为世尊您亲手纺纱、亲手织成的。世尊！为了我、

出于慈悲怜悯我，请世尊接受它吧。”她这样说时。世尊这样告诉乔达摩女摩诃波阇波提：“乔达摩女！

应当布施给僧团。当你布施给僧团时，我以及僧团也就都受到了供养。”乔达摩女摩诃波阇

波提第二次这样对世尊说：“世尊！这一套……为了慈悲怜悯我……。世尊这样再次告诉乔达摩女摩

诃波阇波提说：“乔达摩女！应当供养僧团……僧团也（受到了供养）。”第三次，摩诃波阇波提

……僧团也（受到了供养）。”

她这样说时，尊者阿难这样对世尊说：“世尊！请世尊接受乔达摩女摩诃波阇波提的这

一套新衣吧。世尊！乔达摩女摩诃波阇波提对世尊助益极大。她是姨母、养母、养育者、授乳

者，在世尊生母去世后，是她将母乳喂给世尊喝。世尊！世尊对乔达摩女摩诃波阇波提也助益极大。

世尊！乔达摩女摩诃波阇波提因为世尊的缘故而皈依佛、皈依法、皈依僧。世尊！乔达摩女摩

诃波阇波提因为世尊的缘故而戒除杀生、戒除不与取（偷盗）、戒除在感官欲望上的邪行、戒除妄语、戒除由酒引起的

放逸行为。世尊！乔达摩女摩诃波阇波提因为世尊的缘故，对佛具有了不动摇的净信、对法具有了不动摇的净信、对

僧团具有了不动摇的净信、具足了圣者所喜爱的戒行。世尊！乔达摩女摩诃波阇波提因为世尊的缘故，对苦不再有疑惑、对

苦集不再有疑惑、对苦灭不再有疑惑、对导致苦灭的道不再有疑惑。世尊！世尊也对乔达摩女摩诃波阇波提

助益极大。

［世尊说：］“是这样，阿难！是这样，阿难！阿难！实际上，如果某个人（甲），因为另一个人（乙）的缘故

而皈依佛、皈依法、皈依僧团。阿难！我说这个人（甲）对那个人（乙）的恩情，不是轻易就能报答的

——即便是通过礼敬、起立迎接、合掌、恭敬行为、供养衣服、饮食、坐卧具、

以及生病时的医药资具。阿难！实际上，如果某个人（甲）、因为那个人（乙）的缘故而戒除杀生、戒除不与取（偷盗）、

戒除在感官欲望上的邪行、戒除妄语、戒除由酒引起的放逸行为。阿难！我说这个人

（甲）对那个人（乙）的恩情，不是轻易就能报答的——即便是通过……的供养。阿难！实际上，如果

某个人因为那个人的缘故而对佛具有了不动摇的净信……对圣者所喜爱的戒行具足了不动摇的净信。阿难！我说这个人对那个人（的恩情），

不是轻易就能报答的——即便是通过……的供养。阿难！实际上，如果某个人因为那个人的缘故而对苦不再有疑惑、对苦

集不再有疑惑、对苦灭不再有疑惑、对导致苦灭的道不再有疑惑。阿难！我说这个人对那个人（的恩情），不是轻易就能报答的

——即便是通过……的供养。

“阿难！然而，有这十四种对特定个人的布施。对如来、阿罗汉、正等觉者供养布施，

这是第一种对特定个人的布施。对辟支佛供养布施，这是第二种对特定个人的布施。对如来的阿罗汉弟子供养布

施，这是第三种对特定个人的布施。对为了证悟阿罗汉果而修行的人供养布施，这是第四种对特定个人的布施。对不还者

供养布施，这是第五种对特定个人的布施。对为了证悟不还果而修行的人供养布施，这是第六种对特定个人的布施。对

一来者供养布施，这是第七种对特定个人的布施。对为了证悟一来果而修行的人供养布施，这是第八种对特定个人的

布施。对预流者供养布施，这是第九种对特定个人的布施。对为了证悟预流果而修行的人供养布施，这是第

十种对特定个人的布施。对外道中已离感官贪欲者供养布施，这是第十一种对特定个人的布施。对持戒的凡夫

供养布施，这是第十二种对特定个人的布施。对破戒的凡夫供养布施，这是第十三种对特定个人的布施。对

畜生供养布施，这是第十四种对特定个人的布施。

阿难！在这些布施中，如果对畜生供养布施，可以期望获得百倍的布施果报。如果对破戒的凡夫

供养布施，可以期望获得千倍的布施果报。如果对持戒的凡夫供养布施，可以期望获得十

万倍的布施果报。如果对外道中已离感官贪欲者供养布施，可以期望获得百千俱胝（亿）倍的布施果报。

如果对为了证悟预流果而修行的人供养布施，可以期望获得无数无量的布施果报。更何况对预流果者呢！

对为了证悟一来果而修行的人……以此类推……更何况对一来者……［以此类推］……对为了证悟不还果而修行的人

［以此类推］……更何况对不还者……［以此类推］……对为了证悟阿罗汉果而修行的人……［以此类推］

……更何况对如来的阿罗汉弟子……［以此类推］……对辟支佛……［以此类推］……更何况对如

来、阿罗汉、正等觉者呢！

再者，阿难！有这七种对僧团的布施。在佛陀住世时，对（比丘、比丘尼）两种僧团供养布施，这

是第一种对僧团的布施。在如来涅槃后，对两种僧团供养布施，这是第二种对僧团的布施。对比丘僧

团供养布施，这是第三种对僧团的布施。对比丘尼僧团供养布施，这是第四种对僧团的布施。

（发愿）说：“请僧团为我指定这么多位比丘和比丘尼（来接受我的供养）”而作布施，这是第五种对僧团的布施。

（发愿）说：“请僧团为我指定这么多位比丘”而作布施，这是第六种对僧团的布施。（发愿）说：“请僧团为我指定这么多位比丘尼”

而作布施，这是第七种对僧团的布施。

再者，阿难！在未来世，将会有一些名义上的（佛教）徒众，他们虽然颈系袈裟却是破戒、行恶法的人。

人们也会在那些破戒者中，指定向僧团作供养布施。即使在那时，阿难！我也说对僧团的布施（其果报）是无数无量的。

然而，阿难！我绝不会以任何方式说，针对个人的布施比针对僧团的布施有更大的果报。

阿难！有这四种布施的清净。哪四种呢？阿难！有的布施，由布施者而清净，而非由接受者。

阿难！有的布施，由接受者而清净，而非由布施者。阿难！有的布施，既非由布施者清净，也非由接受者清净。

阿难！有的布施，由布施者而清净，并且也由接受者清净。

那么，阿难！如何是布施由布施者而清净，而非由接受者呢？阿难！在这里，布施者是持戒、行善法的人，

而接受者们是破戒、行恶法的人。阿难！像这样，布施是由布施者而清净，而非由接受者。

那么，阿难！如何是布施由接受者而清净，而非由布施者呢？阿难！在这里，布施者是破戒、行恶法的人，

而接受者们是持戒、行善法的人。阿难！像这样，布施是由接受者而清净，而非由布施者。

那么，阿难！如何是布施既非由布施者清净，也非由接受者清净呢？阿难！在这里，布施者是破戒、行恶法的人，

并且接受者们也是破戒、行恶法的人。阿难！像这样，布施既非由布施者清净，也非由接受者清净。

那么，阿难！如何是布施由布施者而清净，并且也由接受者清净呢？阿难！在这里，布施者是持戒、行善法的人，

并且接受者们也是持戒、行善法的人。——像这样，阿难！布施既由布施者而清净，并且也由接受者清净。

阿难！这些就是四种布施的清净。”

世尊这样说。这样说完后，导师善逝又接着这样说道：

若人是持戒 布施给破戒者

（物品）如法获得 心意非常清净

深信业报广大 这样的布施

由布施者而清净 若人是破戒者

布施给持戒者 （物品）非法获得

心意不清净 不信业报广大

这样的布施 由接受者而清净

若人是破戒者 布施给破戒者

（物品）非法获得 心意不清净

不信业报广大 这样的布施

两者都不清净 若人是持戒者

布施给持戒者 （物品）如法获得

心意非常清净 深信业报广大

我说这样的布施 确实有广大的果报

若人已离贪 布施给离贪者

（物品）如法获得 心意非常清净

深信业报广大 我说这样的布施

是物质布施中的无上者 ——

☸.....................................................................

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《3》Uparipaṇṇāsapāḷi 后分五十二经篇 (MN 101-152, 1-463)/5. Saḷāyatanavagga 六处品 (MN 143-152, 383-463)”

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【经名】 5.1 Anāthapiṇḍikovādasutta 教给孤独经 (MN 143, 383-388) -> 【经名】 5.1 Anāthapiṇḍikovādasutta 给孤独长者教诫经 (MN 143, 383-388)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Saḷāyatanavaggo

1. Anāthapiṇḍikovādasuttaṃ

383. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena anāthapiṇḍiko gahapati ābādhiko hoti dukkhito bāḷhagilāno. Atha kho anāthapiṇḍiko gahapati aññataraṃ purisaṃ āmantesi – “ehi tvaṃ, ambho purisa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi [vandāhi evañca vadehi (sabbattha) aññasuttesu pana natthi] – ‘anāthapiṇḍiko, bhante, gahapati ābādhiko dukkhito bāḷhagilāno. So bhagavato pāde sirasā vandatī’ti. Yena cāyasmā sāriputto tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato sāriputtassa pāde sirasā vandāhi [vandāhi evañca vadehi (sabbattha) aññasuttesu pana natthi] – ‘anāthapiṇḍiko, bhante, gahapati ābādhiko dukkhito bāḷhagilāno. So āyasmato sāriputtassa pāde sirasā vandatī’ti. Evañca vadehi – ‘sādhu kira, bhante, āyasmā sāriputto yena anāthapiṇḍikassa gahapatissa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’”ti.

“Evaṃ, bhante”ti kho so puriso anāthapiṇḍikassa gahapatissa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so puriso bhagavantaṃ etadavoca – “anāthapiṇḍiko, bhante, gahapati ābādhiko dukkhito bāḷhagilāno. So bhagavato pāde sirasā vandatī”ti. Yena cāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sāriputtaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so puriso āyasmantaṃ sāriputtaṃ etadavoca – “anāthapiṇḍiko, bhante, gahapati ābādhiko dukkhito bāḷhagilāno. So āyasmato sāriputtassa pāde sirasā vandati; evañca vadeti – ‘sādhu kira, bhante, āyasmā sāriputto yena anāthapiṇḍikassa gahapatissa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’”ti. Adhivāsesi kho āyasmā sāriputto tuṇhībhāvena.

384. Atha kho āyasmā sāriputto nivāsetvā pattacīvaramādāya āyasmatā ānandena pacchāsamaṇena yena anāthapiṇḍikassa gahapatissa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho āyasmā sāriputto anāthapiṇḍikaṃ gahapatiṃ etadavoca – “kacci te, gahapati, khamanīyaṃ, kacci yāpanīyaṃ? Kacci te dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṃ paññāyati, no abhikkamo”ti?

“Na me, bhante sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo. Seyyathāpi, bhante sāriputta, balavā puriso tiṇhena sikharena muddhani [muddhānaṃ (sī. syā. kaṃ. pī.)] abhimattheyya [abhimantheyya (sī. pī.)]; evameva kho me, bhante sāriputta, adhimattā vātā muddhani [ohananti (syā. kaṃ.)] ūhananti [adhimattā vātā sīlaṃ parikantanti (sī. syā. kaṃ.)]. Na me, bhante sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo. Seyyathāpi, bhante sāriputta, balavā puriso daḷhena varattakhaṇḍena sīse sīsaveṭhaṃ dadeyya; evameva kho me, bhante sāriputta, adhimattā sīse sīsavedanā. Na me, bhante sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo. Seyyathāpi, bhante sāriputta, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṃ parikanteyya; evameva kho me, bhante sāriputta, adhimattā vātā kucchiṃ parikantanti. Na me, bhante sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo. Seyyathāpi, bhante sāriputta, dve balavanto purisā dubbalataraṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṃ, samparitāpeyyuṃ; evameva kho me, bhante sāriputta, adhimatto kāyasmiṃ ḍāho. Na me, bhante sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo”ti.

385. “Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na cakkhuṃ upādiyissāmi, na ca me cakkhunissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ.

“Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na sotaṃ upādiyissāmi, na ca me sotanissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ. Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na ghānaṃ upādiyissāmi, na ca me ghānanissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ. Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na jivhaṃ upādiyissāmi, na ca me jivhānissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ. Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na kāyaṃ upādiyissāmi, na ca me kāyanissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ. Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na manaṃ upādiyissāmi, na ca me manonissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ.

“Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na rūpaṃ upādiyissāmi, na ca me rūpanissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ. Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na saddaṃ upādiyissāmi…pe… na gandhaṃ upādiyissāmi… na rasaṃ upādiyissāmi… na phoṭṭhabbaṃ upādiyissāmi… na dhammaṃ upādiyissāmi na ca me dhammanissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ.

“Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na cakkhuviññāṇaṃ upādiyissāmi, na ca me cakkhuviññāṇanissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ. Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na sotaviññāṇaṃ upādiyissāmi… na ghānaviññāṇaṃ upādiyissāmi… na jivhāviññāṇaṃ upādiyissāmi… na kāyaviññāṇaṃ upādiyissāmi… na manoviññāṇaṃ upādiyissāmi na ca me manoviññāṇanissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ.

“Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na cakkhusamphassaṃ upādiyissāmi, na ca me cakkhusamphassanissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ. Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na sotasamphassaṃ upādiyissāmi… na ghānasamphassaṃ upādiyissāmi… na jivhāsamphassaṃ upādiyissāmi… na kāyasamphassaṃ upādiyissāmi… na manosamphassaṃ upādiyissāmi, na ca me manosamphassanissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ.

“Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na cakkhusamphassajaṃ vedanaṃ upādiyissāmi, na ca me cakkhusamphassajāvedanānissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ. Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na sotasamphassajaṃ vedanaṃ upādiyissāmi… na ghānasamphassajaṃ vedanaṃ upādiyissāmi… na jivhāsamphassajaṃ vedanaṃ upādiyissāmi… na kāyasamphassajaṃ vedanaṃ upādiyissāmi… na manosamphassajaṃ vedanaṃ upādiyissāmi, na ca me manosamphassajāvedanānissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ.

386. “Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na pathavīdhātuṃ upādiyissāmi, na ca me pathavīdhātunissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ. Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na āpodhātuṃ upādiyissāmi… na tejodhātuṃ upādiyissāmi… na vāyodhātuṃ upādiyissāmi… na ākāsadhātuṃ upādiyissāmi… na viññāṇadhātuṃ upādiyissāmi, na ca me viññāṇadhātunissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ.

“Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na rūpaṃ upādiyissāmi, na ca me rūpanissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ. Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na vedanaṃ upādiyissāmi… na saññaṃ upādiyissāmi… na saṅkhāre upādiyissāmi… na viññāṇaṃ upādiyissāmi, na ca me viññāṇanissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ.

“Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na ākāsānañcāyatanaṃ upādiyissāmi, na ca me ākāsānañcāyatananissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ. Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na viññāṇañcāyatanaṃ upādiyissāmi… na ākiñcaññāyatanaṃ upādiyissāmi… na nevasaññānāsaññāyatanaṃ upādiyissāmi na ca me nevasaññānāsaññāyatananissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ.

“Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na idhalokaṃ upādiyissāmi, na ca me idhalokanissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ. Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘na paralokaṃ upādiyissāmi, na ca me paralokanissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabbaṃ. Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘yampi me diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anupariyesitaṃ anucaritaṃ manasā tampi na upādiyissāmi, na ca me taṃnissitaṃ viññāṇaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabban”ti.

387. Evaṃ vutte, anāthapiṇḍiko gahapati parodi, assūni pavattesi. Atha kho āyasmā ānando anāthapiṇḍikaṃ gahapatiṃ etadavoca – “olīyasi kho tvaṃ, gahapati, saṃsīdasi kho tvaṃ, gahapatī”ti? “Nāhaṃ, bhante ānanda, olīyāmi, napi saṃsīdāmi; api ca me dīgharattaṃ satthā payirupāsito manobhāvanīyā ca bhikkhū; na ca me evarūpī dhammī kathā sutapubbā”ti. “Na kho, gahapati, gihīnaṃ odātavasanānaṃ evarūpī dhammī kathā paṭibhāti; pabbajitānaṃ kho, gahapati, evarūpī dhammī kathā paṭibhātī”ti. “Tena hi, bhante sāriputta, gihīnampi odātavasanānaṃ evarūpī dhammī kathā paṭibhātu. Santi hi, bhante, kulaputtā apparajakkhajātikā, assavanatā dhammassa parihāyanti; bhavissanti dhammassa aññātāro”ti.

Atha kho āyasmā ca sāriputto āyasmā ca ānando anāthapiṇḍikaṃ gahapatiṃ iminā ovādena ovaditvā uṭṭhāyāsanā pakkamiṃsu. Atha kho anāthapiṇḍiko gahapati, acirapakkante āyasmante ca sāriputte āyasmante ca ānande, kālamakāsi tusitaṃ kāyaṃ upapajji. Atha kho anāthapiṇḍiko devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ jṭhito kho anāthapiṇḍiko devaputto bhagavantaṃ gāthāhi ajjhabhāsi –

“Idañhi taṃ jetavanaṃ, isisaṅghanisevitaṃ;

Āvutthaṃ dhammarājena, pītisañjananaṃ mama.

“Kammaṃ vijjā ca dhammo ca, sīlaṃ jīvitamuttamaṃ;

Etena maccā sujjhanti, na gottena dhanena vā.

“Tasmā hi paṇḍito poso, sampassaṃ atthamattano;

Yoniso vicine dhammaṃ, evaṃ tattha visujjhati.

“Sāriputtova paññāya, sīlena upasamena;

Yopi pāraṅgato bhikkhu, etāvaparamo siyā”ti.

Idamavoca anāthapiṇḍiko devaputto. Samanuñño satthā ahosi. Atha kho anāthapiṇḍiko devaputto – “samanuñño me satthā”ti bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.

388. Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi – “imaṃ, bhikkhave, rattiṃ aññataro devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho so devaputto maṃ gāthāhi ajjhabhāsi –

“Idañhi taṃ jetavanaṃ, isisaṅghanisevitaṃ;

Āvutthaṃ dhammarājena, pītisañjananaṃ mama.

“Kammaṃ vijjā ca dhammo ca, sīlaṃ jīvitamuttamaṃ;

Etena maccā sujjhanti, na gottena dhanena vā.

“Tasmā hi paṇḍito poso, sampassaṃ atthamattano;

Yoniso vicine dhammaṃ, evaṃ tattha visujjhati.

“Sāriputtova paññāya, sīlena upasamena;

Yopi pāraṅgato bhikkhu, etāvaparamo siyā”ti.

“Idamavoca, bhikkhave, so devaputto. ‘Samanuñño me satthā’ti maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyī”ti.

Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca – “so hi nūna so, bhante, anāthapiṇḍiko devaputto bhavissati. Anāthapiṇḍiko, bhante, gahapati āyasmante sāriputte abhippasanno ahosī”ti. “Sādhu, sādhu, ānanda! Yāvatakaṃ kho, ānanda, takkāya pattabbaṃ, anuppattaṃ taṃ tayā. Anāthapiṇḍiko so, ānanda, devaputto”ti.

Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.

Anāthapiṇḍikovādasuttaṃ niṭṭhitaṃ paṭhamaṃ.

☸---------------------------------------------------------------------

第五品 六处品 Saḷāyatanavaggo

第一四三 给孤独长者教诫经 Anāthapiṇḍikovādasuttaṃ

我是这样听说的。

有一次，世尊住在舍卫城的祇树给孤独园。那时候，给孤独长者正好生病了，病情痛苦而严重。

这时，给孤独长者对一个男子说道：“喂，这位男子，请你到世尊那里去。到了之后，代我用头顶礼世尊的双足，并这样说：‘世尊！给孤独长者生病了，病情痛苦而严重。他用头顶礼世尊的双足。’ 然后，请你再到尊者舍利弗那里去。到了之后，代我用头顶礼尊者舍利弗的双足，并这样说：‘尊者！给孤独长者生病了，病情痛苦而严重。他用头顶礼尊者舍利弗的双足。’并且这样说：‘好啊！尊者！恳请尊者舍利弗能慈悲地前往给孤独长者的住所！’”

那位男子回答给孤独长者：“好的，尊者。”然后便前往世尊的住所。到了之后，向世尊行礼，然后坐在一旁。坐在一旁的男子这样对世尊说：“世尊！给孤独长者生病了，病情痛苦而严重。他用头顶礼世尊的双足。”然后他又到尊者舍利弗那里去。到了之后，向尊者舍利弗行礼，然后坐在一旁。坐在一旁的男子这样对尊者舍利弗说：“尊者！给孤独长者生病了，病情痛苦而严重。他用头顶礼尊者舍利弗的双足，并且这样说：‘好啊！尊者舍利弗，请您慈悲地前往给孤独长者的住所吧！’”

尊者舍利弗默然允许了。那时，尊者舍利弗穿好衣服，拿着衣钵，由尊者阿难作为随从沙门，前往给孤独长者的住所。到了之后，坐在准备好的座位上。坐下后，尊者舍利弗这样问给孤独长者：“长者，您感觉怎么样？身体还好吗？还能忍受吗？您的痛苦感受是减轻了，还是加重了？能看得出是在减轻，而不是在加重吗？”

［长者说：］“尊者舍利弗！我感觉很不好，无法忍受。我剧烈的痛苦感受在加重，而不是减轻。能明显感到是在加重，而不是减轻！尊者舍利弗！就像一个强壮的男子，用锋利的锥子刺我的头；同样地，尊者舍利弗，有极强的风（或气）在我头内翻搅。尊者舍利弗！我感觉很不好，无法忍受。我剧烈的痛苦感受在加重，而不是减轻；能明显感到是在加重，而不是减轻。尊者舍利弗！就像一个强壮的男子，用坚韧的皮带紧紧勒我的头；同样地，尊者舍利弗，我的头剧烈疼痛。尊者舍利弗！我感觉很不好，无法忍受。我剧烈的痛苦感受在加重，而不是减轻；能明显感到是在加重，而不是减轻。尊者舍利弗！就像一个熟练的屠牛夫或者他的徒弟，用锋利的牛刀割开我的肚子；同样地，尊者舍利弗，有极强的风（或气）在我腹中搅割。尊者舍利弗！我感觉很不好，无法忍受。我剧烈的痛苦感受在加重，而不是减轻；能明显感到是在加重，而不是减轻。尊者舍利弗！就像两个强壮的男子，抓住一个较弱男子的各支胳膊，在火炭坑上烤；同样地，尊者舍利弗，我的身体极度灼热。尊者舍利弗！我感觉很不好，无法忍受。我剧烈的痛苦感受在加重，而不是减轻；能明显感到是在加重，而不是减轻。”

［舍利弗说：］“所以，长者！你应该这样学习：‘我将不执取眼，并且我那依赖于眼的识也将不存在。’ 长者！你确实应该这样学习。所以，长者！你应该这样学习：‘我将不执取耳，并且我那依赖于耳的识也将不存在。’ 长者！你确实应该这样学习。所以……鼻……学习。所以……舌……学习。所以……身……学习。所以……意……学习。所以……色……学习。所以……我将不执取声……乃至……我将不执取香……乃至……我将不执取味……乃至……我将不执取所触……乃至……我将不执取法，并且我那依赖于法的识也将不存在。’ 长者！你确实应该这样学习。

所以，长者！你应该这样学习：‘我将不执取眼识，并且我那依赖于眼识的识也将不存在。’ 长者！你确实应该这样学习：‘我将不执取耳识……乃至……我将不执取鼻识……乃至……我将不执取舌识……乃至……我将不执取身识……乃至……我将不执取意识，并且我那依赖于意识的识也将不存在。’ 长者！你确实应该这样学习。

所以，长者！你应该这样学习：‘我将不执取眼触，并且我那依赖于眼触的识也将不存在。’ 长者！你确实应该这样学习。所以，这里……‘我将不执取耳触……乃至……我将不执取鼻触……乃至……我将不执取舌触……乃至……我将不执取身触……乃至……我将不执取意触，并且我那依赖于意触的识也将不存在。’ 长者！你确实应该这样学习。

所以，这里……‘我将不执取眼触所生的受，并且我那依赖于眼触所生受的识也将不存在。’ 长者！你确实应该这样学习。所以，这里……‘我将不执取耳触所生的受……乃至……我将不执取鼻触所生的受……乃至……我将不执取舌触所生的受……乃至……我将不执取身触所生的受……乃至……我将不执取意触所生的受，并且我那依赖于意触所生受的识也将不存在。’ 长者！你确实应该这样学习。

所以，这里……‘我将不执取地界，并且我那依赖于地界的识也将不存在。’ 长者！你确实应该这样学习。所以，这里……‘我将不执取水界……乃至……我将不执取火界……乃至……我将不执取风界……乃至……我将不执取空界……乃至……我将不执取识界……乃至……并且我那依赖于识界的识也将不存在。’ 长者！你确实应该这样学习。

所以，这里……‘我将不执取色（物质），并且我那依赖于色的识也将不存在。’ 长者！你确实应该这样学习。‘我将不执取受……乃至……我将不执取想……乃至……我将不执取行……乃至……我将不执取识……乃至……并且我那依赖于识的识也将不存在。’ 长者！你确实应该这样学习。

所以，这里……‘我将不执取空无边处，并且我那依赖于空无边处的识也将不存在。’ 长者！你确实应该这样学习。所以，这里……‘我将不执取识无边处……乃至……我将不执取无所有处……乃至……我将不执取非想非非想处，并且我那依赖于非想非非想处的识也将不存在。’ 长者！你确实应该这样学习。

所以，长者！这里，你应该这样学习：‘我将不执取此世间，并且我那依赖于此世间的识也将不存在。’ 长者！你确实应该这样学习。所以，这里……‘我将不执取他世间，并且我那依赖于他世间的识也将不存在。’ 长者！你确实应该这样学习。

所以，长者！这里，你应该这样学习：‘凡是通过意所见、所闻、所觉、所识、所达、所寻求、所随寻、所思维的任何事物，我将不执取它们，并且我那依赖于它们的识也将不存在。’ 长者！你确实应该这样学习。”

听到这样的话，给孤独长者哭泣流泪。这时，尊者阿难这样对给孤独长者说：“长者！您是退缩了吗？长者！您是意志消沉了吗？”

［长者说：］“尊者阿难！我没有退缩，意志也没有消沉。只是我长久以来虽然侍奉导师（佛陀）以及可敬的比丘们，却从未听闻过如此深妙的法义。”

［舍利弗说：］“长者！这样的法义通常不对穿着白衣的在家众开示；长者！这样的法义通常是对出家众开示的。”

［长者说：］“尊者舍利弗！既然如此，也请对穿着白衣的在家众开示这样的法义吧。因为，舍利弗尊者！确实有些善男子，他们天生尘垢较少，若听不到正法就会退堕，（听闻了）他们就能成为理解正法的人。”

这时，尊者舍利弗和尊者阿难，用这番教诫开导给孤独长者后，便从座位起身离开了。当时，给孤独长者在尊者舍利弗和尊者阿难离开后不久，便命终了，往生到兜率天。那时，给孤独天子在后半夜，以殊胜的身色照亮了整个祇树给孤独园，来到世尊的住所。到了之后，向世尊行礼，站在一旁。站在一旁的给孤独天子，用偈颂对世尊说：

“这正是那祇陀林， 众仙人僧团所居；

法王（佛陀）曾安住于此， 令我心生大欢喜。

业、明与正法、戒行、 以及最上的生命；

众生由此得清净， 不因种姓或财富。

所以智慧之人， 审视自身的利益；

应如理地审查法， 如此便能在法中得清净。

舍利弗尊者凭智慧、 戒行与寂静；

任何已达彼岸的比丘， 最多也只能达到他那样的境界。”

给孤独天子这样说完，导师（佛陀）表示认可。于是，给孤独天子心想：“导师认可我了。”便向世尊行礼，向右绕行后，就在原地消失了。

那时，世尊在那晚过后，对众比丘说：“诸比丘！昨天后半夜，有一位天子，以殊胜的身色照亮了整个祇树给孤独园，来到我这里。到了之后，向我行礼，站在一旁。站在一旁的那位天子用偈颂对我说道：

‘这正是那祇陀林， （参照前偈）……

任何已达彼岸的比丘， 最多也只能达到他那样的境界。’

“诸比丘！那位天子说完这些。心想：‘导师认可我了。’便向我行礼，向右绕行后，就在原地消失了。”

听世尊这样说后，尊者阿难对世尊说：“世尊！那一位，想必就是给孤独天子吧。世尊！给孤独长者对尊者舍利弗极为敬信。”

［世尊说：］“很好，很好！阿难！凡是能通过推测得知的，你已经推测到了。阿难！那正是给孤独天子，没有错。”

世尊说完这番话。心满意足的尊者阿难，对世尊所说感到欢喜。

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《3》Uparipaṇṇāsapāḷi 后分五十二经篇 (MN 101-152, 1-463)/5. Saḷāyatanavagga 六处品 (MN 143-152, 383-463)”

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【经名】 5.2 Channovādasutta 教阐陀经 (MN 144, 389-394) -> 【经名】 5.2 Channovādasutta 教导阐陀经 (MN 144, 389-394)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Channovādasuttaṃ

389. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā ca sāriputto āyasmā ca mahācundo āyasmā ca channo gijjhakūṭe pabbate viharanti. Tena kho pana samayena āyasmā channo ābādhiko hoti dukkhito bāḷhagilāno. Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā mahācundo tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahācundaṃ etadavoca – “āyāmāvuso cunda, yenāyasmā channo tenupasaṅkamissāma gilānapucchakā”ti. “Evamāvuso”ti kho āyasmā mahācundo āyasmato sāriputtassa paccassosi.

Atha kho āyasmā ca sāriputto āyasmā ca mahācundo yenāyasmā channo tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā channena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ channaṃ etadavoca – “kacci te, āvuso channa, khamanīyaṃ, kacci yāpanīyaṃ? Kacci te dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṃ paññāyati, no abhikkamo”ti?

“Na me, āvuso sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo. Seyyathāpi, āvuso sāriputta, balavā puriso tiṇhena sikharena muddhani abhimattheyya; evameva kho me, āvuso sāriputta, adhimattā vātā muddhani ūhananti. Na me, āvuso sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati no paṭikkamo. Seyyathāpi, āvuso sāriputta, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṃ dadeyya; evameva kho me, āvuso sāriputta, adhimattā sīse sīsavedanā. Na me, āvuso sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo. Seyyathāpi, āvuso sāriputta, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṃ parikanteyya; evameva kho me, āvuso sāriputta, adhimattā vātā kucchiṃ parikantanti. Na me, āvuso sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo. Seyyathāpi, āvuso sāriputta, dve balavanto purisā dubbalataraṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṃ samparitāpeyyuṃ; evameva kho me, āvuso sāriputta, adhimatto kāyasmiṃ ḍāho. Na me, āvuso sāriputta, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo. Satthaṃ, āvuso sāriputta, āharissāmi, nāvakaṅkhāmi jīvitan”ti.

390. “Māyasmā channo satthaṃ āharesi. Yāpetāyasmā channo. Yāpentaṃ mayaṃ āyasmantaṃ channaṃ icchāma. Sace āyasmato channassa natthi sappāyāni bhojanāni, ahaṃ āyasmato channassa sappāyāni bhojanāni pariyesissāmi. Sace āyasmato channassa natthi sappāyāni bhesajjāni, ahaṃ āyasmato channassa sappāyāni bhesajjāni pariyesissāmi. Sace āyasmato channassa natthi patirūpā upaṭṭhākā, ahaṃ āyasmantaṃ channaṃ upaṭṭhahissāmi. Māyasmā channo satthaṃ āharesi. Yāpetāyasmā channo. Yāpentaṃ mayaṃ āyasmantaṃ channaṃ icchāmā”ti.

“Napi me, āvuso sāriputta, natthi sappāyāni bhojanāni; napi me natthi sappāyāni bhesajjāni; napi me natthi patirūpā upaṭṭhākā; api cāvuso sāriputta, pariciṇṇo me satthā dīgharattaṃ manāpeneva no amanāpena. Etañhi, āvuso sāriputta, sāvakassa patirūpaṃ yaṃ satthāraṃ paricareyya manāpeneva no amanāpena. ‘Anupavajjaṃ channo bhikkhu satthaṃ āharissatī’ti evametaṃ [evameva kho tvaṃ (ka.)], āvuso sāriputta, dhārehī”ti. “Puccheyyāma mayaṃ āyasmantaṃ channaṃ kañcideva desaṃ, sace āyasmā channo okāsaṃ karoti pañhassa veyyākaraṇāyā”ti. “Pucchāvuso sāriputta, sutvā vedissāmī”ti.

391. “Cakkhuṃ, āvuso channa, cakkhuviññāṇaṃ cakkhuviññāṇaviññātabbe dhamme ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassasi? Sotaṃ, āvuso channa, sotaviññāṇaṃ…pe… ghānaṃ, āvuso channa, ghānaviññāṇaṃ… jivhaṃ, āvuso channa, jivhāviññāṇaṃ … kāyaṃ, āvuso channa, kāyaviññāṇaṃ… manaṃ, āvuso channa, manoviññāṇaṃ manoviññāṇaviññātabbe dhamme ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassasī”ti?

“Cakkhuṃ, āvuso sāriputta, cakkhuviññāṇaṃ cakkhuviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassāmi. Sotaṃ, āvuso sāriputta…pe… ghānaṃ, āvuso sāriputta… jivhaṃ, āvuso sāriputta… kāyaṃ, āvuso sāriputta… manaṃ, āvuso sāriputta, manoviññāṇaṃ manoviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassāmī”ti.

392. “Cakkhusmiṃ, āvuso channa, cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu kiṃ disvā kiṃ abhiññāya cakkhuṃ cakkhuviññāṇaṃ cakkhuviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassasi? Sotasmiṃ, āvuso channa, sotaviññāṇe … ghānasmiṃ, āvuso channa, ghānaviññāṇe… jivhāya, āvuso channa, jivhāviññāṇe… kāyasmiṃ, āvuso channa, kāyaviññāṇe… manasmiṃ, āvuso channa, manoviññāṇe manoviññāṇaviññātabbesu dhammesu kiṃ disvā kiṃ abhiññāya manaṃ manoviññāṇaṃ manoviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassasī”ti?

“Cakkhusmiṃ, āvuso sāriputta, cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu nirodhaṃ disvā nirodhaṃ abhiññāya cakkhuṃ cakkhuviññāṇaṃ cakkhuviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassāmi. Sotasmiṃ, āvuso sāriputta, sotaviññāṇe… ghānasmiṃ, āvuso sāriputta, ghānaviññāṇe… jivhāya, āvuso sāriputta, jivhāviññāṇe… kāyasmiṃ, āvuso sāriputta, kāyaviññāṇe… manasmiṃ, āvuso sāriputta, manoviññāṇe manoviññāṇaviññātabbesu dhammesu nirodhaṃ disvā nirodhaṃ abhiññā manaṃ manoviññāṇaṃ manoviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassāmī”ti.

393. Evaṃ vutte, āyasmā mahācundo āyasmantaṃ channaṃ etadavoca – “tasmātiha, āvuso channa, idampi tassa bhagavato sāsanaṃ [vacanaṃ (sī.)], niccakappaṃ manasi kātabbaṃ – ‘nissitassa calitaṃ, anissitassa calitaṃ natthi. Calite asati passaddhi, passaddhiyā sati nati na hoti. Natiyā asati āgatigati na hoti. Āgatigatiyā asati cutūpapāto na hoti. Cutūpapāte asati nevidha na huraṃ na ubhayamantarena. Esevanto dukkhassā’”ti. Atha kho āyasmā ca sāriputto āyasmā ca mahācundo āyasmantaṃ channaṃ iminā ovādena ovaditvā uṭṭhāyāsanā pakkamiṃsu.

394. Atha kho āyasmā channo acirapakkante āyasmante ca sāriputte āyasmante ca mahācunde satthaṃ āharesi. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca – “āyasmatā, bhante, channena satthaṃ āharitaṃ. Tassa kā gati, ko abhisamparāyo”ti? “Nanu te, sāriputta, channena bhikkhunā sammukhāyeva anupavajjatā byākatā”ti? “Atthi, bhante, pubbajiraṃ [pappajitañhitaṃ (ka.), upavajjitaṃ (ka.), pubbavijjanaṃ, pubbavijjhanaṃ, pubbaviciraṃ (saṃyuttake)] nāma vajjigāmo. Tatthāyasmato channassa mittakulāni suhajjakulāni upavajjakulānī”ti. “Honti [posanti (ka.)] hete, sāriputta, channassa bhikkhuno mittakulāni suhajjakulāni upavajjakulāni. Nāhaṃ, sāriputta, ettāvatā ‘saupavajjo’ti vadāmi. Yo kho, sāriputta, imañca kāyaṃ nikkhipati aññañca kāyaṃ upādiyati tamahaṃ ‘saupavajjo’ti vadāmi. Taṃ channassa bhikkhuno natthi. ‘Anupavajjo channo bhikkhu satthaṃ āharesī’ti evametaṃ, sāriputta, dhārehī”ti.

Idamavoca bhagavā. Attamano āyasmā sāriputto bhagavato bhāsitaṃ abhinandīti.

Channovādasuttaṃ niṭṭhitaṃ dutiyaṃ.

☸---------------------------------------------------------------------

第一四四 教导阐陀经 Channovādasuttaṃ

我是这样听说的。

有一次，世尊住在王舍城的迦兰陀竹园。那时候，尊者舍利弗、尊者大纯陀和尊者阐陀正好住在灵鹫山。当时，尊者阐陀生病了，病情痛苦而严重。这时，尊者舍利弗在傍晚时分从独住处起来，到尊者大纯陀那里去。到了之后，对大纯陀说：“喂，朋友，大纯陀！我们一起去探望尊者阐陀的病吧。”［大纯陀说：］“好的，朋友！”尊者大纯陀回答尊者舍利弗。于是，尊者舍利弗和尊者大纯陀，前往尊者阐陀的住所。到了之后，与尊者阐陀互相问候，交谈了一些愉快、令人欣慰的话之后，坐在一旁。坐在一旁的尊者舍利弗这样问尊者阐陀：“朋友阐陀！您感觉怎么样？身体还好吗？还能忍受吗？您的痛苦感受是减轻了，还是加重了？能看得出是在减轻，而不是在加重吗？”

［尊者阐陀说：］“朋友舍利弗！我感觉很不好！无法忍受！我剧烈的痛苦感受在加重，而不是减轻……［参照前经的描述］……朋友舍利弗！我想要拿起刀，不想活下去了！”

［尊者舍利弗说：］“尊者阐陀请不要拿起刀，尊者阐陀要坚持活下去，我们希望尊者阐陀能坚持活下去。如果尊者阐陀没有适宜的食物，我可以为尊者阐陀寻找适宜的食物。如果尊者没有适宜的药物，我可以为尊者阐陀寻找适宜的药物。如果尊者阐陀没有合适的侍者（看护者），我可以来照顾尊者。尊者阐陀请不要拿起刀，尊者阐陀应该坚持活下去，我们希望尊者坚持活下去。”

［尊者阐陀说：］“朋友舍利弗！我并非没有适宜的食物，我并非没有适宜的药物，我并非没有合适的侍者（看护者）。而且，朋友舍利弗！我长久以来侍奉导师（佛陀）都是令他喜悦的，从未令他不悦。朋友舍利弗！这确实是弟子应有的行为，应该侍奉导师令他喜悦，而不令他不悦。‘阐陀比丘将要无过失地拿起刀。’朋友舍利弗！你应该这样理解。”

［尊者舍利弗说：］“我们有些问题想请教尊者阐陀。尊者阐陀！请给我们提问解答的机会。”

［尊者阐陀说：］“朋友舍利弗！请问吧，我听后自会明白。”

［尊者舍利弗说：］“朋友阐陀！对于眼、眼识以及眼识所认识的对象（法），你是否观察并认为：‘这是我的，我是这个，这是我的自我’呢？朋友阐陀！对于耳、耳识以及……乃至……朋友阐陀！对于鼻、鼻识以及……乃至……朋友阐陀！对于舌、舌识以及……乃至……朋友阐陀！对于身、身识以及……乃至……朋友阐陀！对于意、意识以及意识所认识的对象（法），你是否观察并认为：‘这是我的，我是这个，这是我的自我’呢？”

［尊者阐陀说：］“朋友舍利弗！对于眼、眼识以及眼识所认识的对象（法），我观察并认为：‘这不是我的，我不是这个，这不是我的自我。’朋友舍利弗！对于耳、耳识以及……乃至……朋友舍利弗！对于鼻、鼻识以及……乃至……朋友舍利弗！对于舌、舌识以及……乃至……朋友舍利弗！对于身、身识以及……乃至……朋友舍利弗！对于意、意识以及意所认识的对象（法），我观察并认为：‘这不是我的，我不是这个，这不是我的自我。’”

［尊者舍利弗说：］“朋友阐陀！对于眼、眼识以及眼识所认识的对象（法），你是见到了什么？是彻底了知了什么？才观察并认为眼、眼识以及眼识所认识的对象（法）：‘这不是我的，我不是这个，这不是我的自我’呢？朋友阐陀！对于耳、耳识……朋友阐陀！对于鼻、鼻识……朋友阐陀！对于舌、舌识……朋友阐陀！对于身、身识……朋友阐陀！对于意、意识以及意所认识的对象（法），你是见到了什么？是彻底了知了什么？才观察并认为意、意识以及意识所认识的对象（法）：‘这不是我的，我不是这个，这不是我的自我’呢？”

［尊者阐陀说：］“朋友舍利弗！对于眼、眼识以及眼识所认识的对象（法），我见到了它们的‘灭’、彻底了知了它们的‘灭’之后，才观察并认为眼、眼识以及眼识所认识的对象（法）：‘这不是我的，我不是这个，这不是我的自我。’朋友舍利弗！对于耳、耳识……朋友舍利弗！对于鼻、鼻识……朋友舍利弗！对于舌、舌识……朋友舍利弗！对于身、身识……朋友舍利弗！对于意、意识以及意所认识的对象（法），我见到了它们的‘灭’、彻底了知了它们的‘灭’之后，才观察并认为意、意识以及意所认识的对象（法）：‘这不是我的，我不是这个，这不是我的自我。’”

听到这话，尊者大纯陀这样对尊者阐陀说：“所以，朋友阐陀！世尊的这个教导，应该时常放在心上：‘有依赖则有动摇，无依赖则无动摇。无动摇则有轻安，有轻安则无倾向（贪爱等），无倾向则无来去（轮回），无来去则无生死（死后再生），无生死则无此世、无他世、也无两者之间。这就是苦的终结。’”

这时，尊者舍利弗和尊者大纯陀，用这番话教诫尊者阐陀后，便从座位起身离开了。

那时，尊者阐陀在尊者舍利弗和尊者大纯陀离开后不久，就拿起了刀（自尽）。之后，尊者舍利弗前往世尊的住所。到了之后，向世尊行礼，坐在一旁。坐在一旁的尊者舍利弗这样对世尊说：“世尊！尊者阐陀已经拿起刀了！他会有怎样的归宿、怎样的来世呢？”

［世尊说：］“舍利弗！阐陀比丘不是当着你的面，宣说了他是无过失的吗？”

［舍利弗说：］“世尊！有一个名叫普婆耆罗的跋耆族村落。那里的尊者阐陀的朋友家、熟人家，都是有过失的人家。”

［世尊说：］“舍利弗！确实如此，阐陀比丘的朋友家、熟人家，都是有过失的人家。［但是］，舍利弗！我并不因此就说他‘有过失’。舍利弗！如果有人舍弃此身而又执取另一身，我才说他‘有过失’。阐陀比丘没有那样的情况。阐陀比丘是无过失地拿起刀的。”

世尊说完这番话，心悦诚服的尊者舍利弗，对世尊所说感到欢喜。

☸.....................................................................

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《3》Uparipaṇṇāsapāḷi 后分五十二经篇 (MN 101-152, 1-463)/5. Saḷāyatanavagga 六处品 (MN 143-152, 383-463)”

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【经名】 5.3 Puṇṇovādasutta 教富楼那经 (MN 145, 395-397)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Puṇṇovādasuttaṃ

395. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā puṇṇo sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā puṇṇo bhagavantaṃ etadavoca – “sādhu maṃ, bhante, bhagavā saṃkhittena ovādena ovadatu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti. “Tena hi, puṇṇa, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti. “Evaṃ, bhante”ti kho āyasmā puṇṇo bhagavato paccassosi. Bhagavā etadavoca –

“Santi kho, puṇṇa, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Taṃ ce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī [nandi (syā. kaṃ.)]. ‘Nandīsamudayā dukkhasamudayo, puṇṇā’ti vadāmi.

“Santi kho, puṇṇa, sotaviññeyyā saddā… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā… manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Taṃ ce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. ‘Nandīsamudayā dukkhasamudayo, puṇṇā’ti vadāmi.

“Santi ca kho, puṇṇa, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Taṃ ce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato nandī nirujjhati. ‘Nandīnirodhā dukkhanirodho, puṇṇā’ti vadāmi.

“Santi ca kho, puṇṇa, sotaviññeyyā saddā… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā… manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Taṃ ce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato nandī nirujjhati. ‘Nandīnirodhā dukkhanirodho, puṇṇā’ti vadāmi.

“Iminā ca tvaṃ puṇṇa, mayā saṃkhittena ovādena ovadito katarasmiṃ janapade viharissasī”ti? “Imināhaṃ, bhante, bhagavatā saṃkhittena ovādena ovadito, atthi sunāparanto nāma janapado, tatthāhaṃ viharissāmī”ti.

396. “Caṇḍā kho, puṇṇa, sunāparantakā manussā; pharusā kho, puṇṇa, sunāparantakā manussā. Sace taṃ, puṇṇa, sunāparantakā manussā akkosissanti paribhāsissanti, tattha te, puṇṇa, kinti bhavissatī”ti? “Sace maṃ, bhante, sunāparantakā manussā akkosissanti paribhāsissanti, tattha me evaṃ bhavissati – ‘bhaddakā [bhadrakā (ka.)] vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ me nayime pāṇinā pahāraṃ dentī’ti. Evamettha [evammettha (?)], bhagavā, bhavissati; evamettha, sugata, bhavissatī”ti.

“Sace pana te, puṇṇa, sunāparantakā manussā pāṇinā pahāraṃ dassanti, tattha pana te, puṇṇa, kinti bhavissatī”ti? “Sace me, bhante, sunāparantakā manussā pāṇinā pahāraṃ dassanti, tattha me evaṃ bhavissati – ‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ me nayime leḍḍunā pahāraṃ dentī’ti. Evamettha, bhagavā, bhavissati; evamettha, sugata, bhavissatī”ti.

“Sace pana te, puṇṇa, sunāparantakā manussā leḍḍunā pahāraṃ dassanti, tattha pana te, puṇṇa, kinti bhavissatī”ti? “Sace me, bhante, sunāparantakā manussā leḍḍunā pahāraṃ dassanti, tattha me evaṃ bhavissati – ‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ me nayime daṇḍena pahāraṃ dentī’ti. Evamettha, bhagavā, bhavissati; evamettha, sugata, bhavissatī”ti.

“Sace pana te, puṇṇa, sunāparantakā manussā daṇḍena pahāraṃ dassanti, tattha pana te, puṇṇa, kinti bhavissatī”ti? “Sace me, bhante, sunāparantakā manussā daṇḍena pahāraṃ dassanti, tattha me evaṃ bhavissati – ‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ me nayime satthena pahāraṃ dentī’ti. Evamettha, bhagavā, bhavissati; evamettha, sugata, bhavissatī”ti.

“Sace pana te, puṇṇa, sunāparantakā manussā satthena pahāraṃ dassanti, tattha pana te, puṇṇa, kinti bhavissatī”ti? “Sace me, bhante, sunāparantakā manussā satthena pahāraṃ dassanti, tattha me evaṃ bhavissati – ‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ maṃ [yaṃ me (sī. pī. ka.)] nayime tiṇhena satthena jīvitā voropentī’ti. Evamettha, bhagavā, bhavissati; evamettha, sugata, bhavissatī”ti.

“Sace pana taṃ, puṇṇa, sunāparantakā manussā tiṇhena satthena jīvitā voropessanti, tattha pana te, puṇṇa, kinti bhavissatī”ti? “Sace maṃ, bhante, sunāparantakā manussā tiṇhena satthena jīvitā voropessanti, tattha me evaṃ bhavissati – ‘santi kho bhagavato sāvakā kāye ca jīvite ca aṭṭīyamānā harāyamānā jigucchamānā satthahārakaṃ pariyesanti. Taṃ me idaṃ apariyiṭṭhaṃyeva satthahārakaṃ laddhan’ti. Evamettha, bhagavā, bhavissati; evamettha, sugata, bhavissatī”ti. “Sādhu, sādhu, puṇṇa! Sakkhissasi kho tvaṃ, puṇṇa, iminā damūpasamena samannāgato sunāparantasmiṃ janapade viharituṃ. Yassadāni tvaṃ, puṇṇa, kālaṃ maññasī”ti.

397. Atha kho āyasmā puṇṇo bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā senāsanaṃ saṃsāmetvā pattacīvaramādāya yena sunāparanto janapado tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena sunāparanto janapado tadavasari. Tatra sudaṃ āyasmā puṇṇo sunāparantasmiṃ janapade viharati. Atha kho āyasmā puṇṇo tenevantaravassena pañcamattāni upāsakasatāni paṭivedesi [paṭipādesi (sī. pī.), paṭidesesi (syā. kaṃ.)], tenevantaravassena pañcamattāni upāsikasatāni paṭivedesi, tenevantaravassena tisso vijjā sacchākāsi. Atha kho āyasmā puṇṇo aparena samayena parinibbāyi.

Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – “yo so, bhante, puṇṇo nāma kulaputto bhagavatā saṃkhittena ovādena ovadito so kālaṅkato. Tassa kā gati, ko abhisamparāyo”ti? “Paṇḍito, bhikkhave, puṇṇo kulaputto paccapādi [saccavādī dhammavādī (ka.)] dhammassānudhammaṃ, na ca maṃ dhammādhikaraṇaṃ viheṭhesi. Parinibbuto, bhikkhave, puṇṇo kulaputto”ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Puṇṇovādasuttaṃ niṭṭhitaṃ tatiyaṃ.

☸---------------------------------------------------------------------

第一四五 教富楼那经 Puṇṇovādasuttaṃ

我是这样听说的。

有一次，世尊住在舍卫城的祇树给孤独园。这时，尊者富楼那在傍晚时分，从独自静坐处起身，前往

世尊那里。到达后，他顶礼世尊，然后在一旁坐下。坐在一旁的尊者富楼那对世尊这样说道：“善

哉！世尊！请世尊为我简略地[说]教导法要。我听闻了世尊的教导后，愿能独自隐居、不放逸、

专注热忱、精进努力地安住。”

[世尊说：] “那么，富楼那！你要仔细听，好好思量，我将为你解说。”

尊者富楼那回答世尊：“是的，世尊。”

世尊于是这样说道：“富楼那！有眼睛所认识的各种色（形色），[这些]是令人向往、喜爱、愉悦、引人爱恋、

伴随欲求的，容易引生染着。如果有比丘，对这些感到欢喜、称赞、执着依附而住，那么由于他对这些欢喜、称赞、执着依附

而住的缘故，喜爱（执喜）就会生起。富楼那！由于喜爱（执喜）的生起，我说这就是苦的生起。富楼那！有耳朵所认识的各种声音、鼻子

所认识的各种香气、舌头所认识的各种味道、身体所认识的各种所触、意识所认识的各种法（意所认识的对象），这些是令人向往、喜爱、愉

悦、引人爱恋、伴随欲求[的]，容易引生染着。如果有比丘，对这些感到欢喜、称赞、执着依附而住，那么由于他对这些欢

喜、称赞、执着依附而住的缘故，喜爱（执喜）就会生起。富楼那！由于喜爱（执喜）的生起，我说这就是苦的生起。

富楼那！有眼睛所认识的各种色（形色），[这些]令人向往、喜爱、愉悦、引人爱恋、伴随欲求的，容易引生染着。

如果有比丘，对这些不欢喜、不称赞、不执着依附而住，那么由于他，对这些不欢喜、不称赞、不执着依附

而住的缘故，[即]喜爱（执喜）就熄灭了。富楼那！由于喜爱（执喜）的熄灭，我说这就是苦的熄灭。富楼那！有耳朵所认识的各种声音、

鼻子所认识的各种香气、舌头所认识的各种味道、身体所认识的各种所触、意识所认识的各种法，这些是令人向往、喜爱、

愉悦、引人爱恋、伴随欲求[的]，容易引生染着。如果有比丘，对这些不欢喜、不称赞、不执着依附而住，

那么由于他不欢喜、不称赞、不执着依附而住的缘故，[即]喜爱（执喜）就熄灭了。富楼那！由于喜爱（执喜）的熄灭，我说这就是苦

的熄灭。

然而，富楼那！你接受了我这简略[说]的教导之后，打算去哪个国家安住？”

[富楼那说：] “世尊！我领受了世尊这简略[说]的教导，打算去西方输那国安住。”

[世尊说：] “富楼那！西方输那国那个国家的民众性情凶恶。富楼那！西方输那国的

民众性情粗暴。富楼那！如果那些西方输那国的民众辱骂你、毁谤你，那时，富楼那！

你该怎么办呢？”

[富楼那说：] “世尊！如果西方输那国的民众辱骂我、毁谤我，那时我将这样想：

‘这些西方输那国的民众真是善良啊！这些西方输那国的民众真是太善良了！他们还没有用手打

我呢！’ 世尊！那时我将这样想，善逝！那时我将这样想。”

[世尊说：] “富楼那！如果西方输那国的民众用手打你，富楼那！那时，而

你又该怎么办呢？”

[富楼那说：] “世尊！如果西方输那国的民众用手打我，那时我将这样想：‘这

些西方输那国的民众真是善良啊！西方输那国的民众真是太善良了！他们还没有用棍棒打我

呢！’ 世尊！那时我将这样想，善逝！那时我将这样想。”

[世尊说：] “富楼那！如果西方输那国的民众用棍棒打你，富楼那！那时你又

该怎么办？”

[富楼那说：] “世尊！如果西方输那国的民众用棍棒打我，那时我将这样想：‘这

些西方输那国的民众真是善良啊！这些西方输那国的民众真是太善良了！他们还没有用鞭杖

打我呢！’ 世尊！那时我将这样想，善逝！那时我将这样想。”

[世尊说：] “富楼那！如果……用鞭杖……该怎么办？”

[富楼那说：] “世尊！如果西方输那国的民众，用鞭杖……他们还没有用刀砍我

呢！”……那时我将这样想。”

[世尊说：] “富楼那！如果……用刀……怎么办？”

[富楼那说：] “世尊！如果……用刀……他们还没有用利刃夺取我的生命呢！”……那时我将这样想。”

[世尊说：] “富楼那！如果……夺取你的生命……你该怎么办？”

[富楼那说：] “世尊！如果……夺取我的生命，那时我将这样想：‘世尊的弟子中，有些因

为对身体与生命感到苦恼、厌弃而寻求持刀者（来结束生命）。然而，我没有去寻求就得到了这持刀者。’ 世尊！

那时我将这样想。善逝！那时我将这样想。”

[世尊说：] “善哉！善哉！富楼那！富楼那！你具备了这样的自我调伏与平静（忍辱），确实可以在西方

输那国安住了。富楼那！因此，现在你可以出发了，正是时候。”

这时，尊者富楼那对世尊所说的话心生欢喜、随喜后，从座位起身，顶礼世尊，向右绕行（以示尊敬），收拾好

坐具，拿起衣钵，向西方输那国游化而去。他依次游化，最终到达了西方输那国。就这样，尊者富

楼那！真正在西方输那国住了下来。那时，尊者富楼那在（第一个）雨季安居期间，度化了五百位男居士修行。在同一个雨季

安居期间，度化了五百位女居士修行。在同一个雨季安居期间[自己]证得了三明。于是尊者富楼那在后来的某个时候

证入了般涅槃。

那时，有许多比丘前往世尊那里。到达后顶礼世尊，坐在一旁。坐在一旁的那些比丘

对世尊这样说道：“世尊！那位名叫富楼那的善男子，接受了世尊简略教导的那位，已经去世

了。他往生何处？他的来世如何呢？”

[世尊说：] “诸比丘！善男子富楼那是位贤智者，他实践了法和随法（与法相应的法），也没有因为法（的请教）而烦扰我。

诸比丘！善男子富楼那！已经[善]般涅槃了。”

世尊说完这番话后，那些心生欢喜的比丘随喜赞叹世尊所说的话。

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《3》Uparipaṇṇāsapāḷi 后分五十二经篇 (MN 101-152, 1-463)/5. Saḷāyatanavagga 六处品 (MN 143-152, 383-463)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.4 Nandakovādasutta 教难陀迦经 (MN 146, 398-415)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Nandakovādasuttaṃ

398. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho mahāpajāpatigotamī pañcamattehi bhikkhunisatehi saddhiṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho mahāpajāpatigotamī bhagavantaṃ etadavoca – “ovadatu, bhante, bhagavā bhikkhuniyo; anusāsatu, bhante, bhagavā bhikkhuniyo; karotu, bhante, bhagavā bhikkhunīnaṃ dhammiṃ kathan”ti [dhammikathanti (syā. kaṃ. ka.)].

Tena kho pana samayena therā bhikkhū bhikkhuniyo ovadanti pariyāyena. Āyasmā nandako na icchati bhikkhuniyo ovadituṃ pariyāyena. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – “kassa nu kho, ānanda, ajja pariyāyo bhikkhuniyo ovadituṃ pariyāyenā”ti? “Sabbeheva, bhante, kato [nandakassa bhante (sī. pī.)] pariyāyo bhikkhuniyo ovadituṃ pariyāyena. Ayaṃ, bhante, āyasmā nandako na icchati bhikkhuniyo ovadituṃ pariyāyenā”ti.

Atha kho bhagavā āyasmantaṃ nandakaṃ āmantesi – “ovada, nandaka, bhikkhuniyo; anusāsa, nandaka, bhikkhuniyo; karohi tvaṃ, brāhmaṇa, bhikkhunīnaṃ dhammiṃ kathan”ti. “Evaṃ, bhante”ti kho āyasmā nandako bhagavato paṭissutvā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto attadutiyo yena rājakārāmo tenupasaṅkami. Addasaṃsu kho tā bhikkhuniyo āyasmantaṃ nandakaṃ dūratova āgacchantaṃ. Disvāna āsanaṃ paññāpesuṃ, udakañca pādānaṃ upaṭṭhapesuṃ. Nisīdi kho āyasmā nandako paññatte āsane. Nisajja pāde pakkhālesi. Tāpi kho bhikkhuniyo āyasmantaṃ nandakaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho tā bhikkhuniyo āyasmā nandako etadavoca – “paṭipucchakathā kho, bhaginiyo, bhavissati. Tattha ājānantīhi – ‘ājānāmā’ tissa vacanīyaṃ, na ājānantīhi – ‘na ājānāmā’ tissa vacanīyaṃ. Yassā vā panassa kaṅkhā vā vimati vā ahameva tattha paṭipucchitabbo – ‘idaṃ, bhante, kathaṃ; imassa kvattho’”ti? “Ettakenapi mayaṃ, bhante, ayyassa nandakassa attamanā abhiraddhā [abhinandāma (syā. kaṃ.)] yaṃ no ayyo nandako pavāretī”ti.

399. “Taṃ kiṃ maññatha, bhaginiyo, cakkhu niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ, bhante”. “Taṃ kiṃ maññatha, bhaginiyo, sotaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante…pe… ghānaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”… “jivhā niccā vā aniccā vā”ti? “Aniccā, bhante”… “kāyo nicco vā anicco vā”ti? “Anicco, bhante”… “mano nicco vā anicco vā”ti? “Anicco, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ, bhante”. “Taṃ kissa hetu”? “Pubbeva no etaṃ, bhante, yathābhūtaṃ sammappaññāya sudiṭṭhaṃ – ‘itipime cha ajjhattikā āyatanā aniccā’”ti. “Sādhu, sādhu, bhaginiyo! Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato”.

400. “Taṃ kiṃ maññatha, bhaginiyo, rūpā niccā vā aniccā vā”ti? “Aniccā, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ, bhante”. “Taṃ kiṃ maññatha, bhaginiyo, saddā niccā vā aniccā vā”ti? “Aniccā, bhante…pe… gandhā niccā vā aniccā vā”ti? “Aniccā, bhante”… “rasā niccā vā aniccā vā”ti? “Aniccā, bhante”… “phoṭṭhabbā niccā vā aniccā vā”ti? “Aniccā, bhante”… “dhammā niccā vā aniccā vā”ti? “Aniccā, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ, bhante”. “Taṃ kissa hetu”? “Pubbeva no etaṃ, bhante, yathābhūtaṃ sammappaññāya sudiṭṭhaṃ – ‘itipime cha bāhirā āyatanā aniccā’”ti. “Sādhu, sādhu, bhaginiyo! Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato”.

401. “Taṃ kiṃ maññatha, bhaginiyo, cakkhuviññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ, bhante”. “Taṃ kiṃ maññatha, bhaginiyo, sotaviññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante…pe… ghānaviññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”… “jivhāviññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”… “kāyaviññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”… “manoviññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti”? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ, bhante”. “Taṃ kissa hetu”? “Pubbeva no etaṃ, bhante, yathābhūtaṃ sammappaññāya sudiṭṭhaṃ – ‘itipime cha viññāṇakāyā aniccā’”ti. “Sādhu, sādhu, bhaginiyo! Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato”.

402. “Seyyathāpi, bhaginiyo, telappadīpassa jhāyato telampi aniccaṃ vipariṇāmadhammaṃ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā, ābhāpi aniccā vipariṇāmadhammā. Yo nu kho, bhaginiyo, evaṃ vadeyya – ‘amussa telappadīpassa jhāyato telampi aniccaṃ vipariṇāmadhammaṃ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā; yā ca khvāssa ābhā sā niccā dhuvā sassatā avipariṇāmadhammā’ti; sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti? “No hetaṃ, bhante”. “Taṃ kissa hetu”? “Amussa hi, bhante, telappadīpassa jhāyato telampi aniccaṃ vipariṇāmadhammaṃ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā; pagevassa ābhā aniccā vipariṇāmadhammā”ti. “Evameva kho, bhaginiyo, yo nu kho evaṃ vadeyya – ‘cha khome ajjhattikā āyatanā aniccā [aniccā vipariṇāmadhammā (?)]; yañca kho cha ajjhattike āyatane paṭicca paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā taṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhamman’ti; sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti? “No hetaṃ, bhante”. “Taṃ kissa hetu”? “Tajjaṃ tajjaṃ, bhante, paccayaṃ paṭicca tajjā tajjā vedanā uppajjanti. Tajjassa tajjassa paccayassa nirodhā tajjā tajjā vedanā nirujjhantī”ti. “Sādhu, sādhu, bhaginiyo! Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato”.

403. “Seyyathāpi, bhaginiyo, mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṃ vipariṇāmadhammaṃ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṃ vipariṇāmadhammaṃ, chāyāpi aniccā vipariṇāmadhammā. Yo nu kho, bhaginiyo, evaṃ vadeyya – ‘amussa mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṃ vipariṇāmadhammaṃ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṃ vipariṇāmadhammaṃ, yā ca khvāssa chāyā sā niccā dhuvā sassatā avipariṇāmadhammā’ti; sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti? “No hetaṃ, bhante”. “Taṃ kissa hetu”? “Amussa hi, bhante, mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṃ vipariṇāmadhammaṃ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṃ vipariṇāmadhammaṃ; pagevassa chāyā aniccā vipariṇāmadhammā”ti. “Evameva kho, bhaginiyo, yo nu kho evaṃ vadeyya – ‘cha khome bāhirā āyatanā aniccā [aniccā vipariṇāmadhammā (sī. pī.)]. Yañca kho cha bāhire āyatane paṭicca paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā taṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhamman’ti; sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti? “No hetaṃ, bhante”. “Taṃ kissa hetu”? “Tajjaṃ tajjaṃ, bhante, paccayaṃ paṭicca tajjā tajjā vedanā uppajjanti. Tajjassa tajjassa paccayassa nirodhā tajjā tajjā vedanā nirujjhantī”ti. “Sādhu, sādhu, bhaginiyo! Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato”.

404. “Seyyathāpi, bhaginiyo, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā tiṇhena govikantanena gāviṃ saṅkanteyya anupahacca antaraṃ maṃsakāyaṃ anupahacca bāhiraṃ cammakāyaṃ. Yaṃ yadeva tattha antarā vilimaṃsaṃ [vilimaṃ (sī. pī. ka.)] antarā nhāru antarā bandhanaṃ taṃ tadeva tiṇhena govikantanena sañchindeyya saṅkanteyya sampakanteyya samparikanteyya. Sañchinditvā saṅkantitvā sampakantitvā samparikantitvā vidhunitvā bāhiraṃ cammakāyaṃ teneva cammena taṃ gāviṃ paṭicchādetvā evaṃ vadeyya – ‘tathevāyaṃ gāvī saṃyuttā imināva cammenā’ti; sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti? “No hetaṃ, bhante”. “Taṃ kissa hetu”? “Amu hi, bhante, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā tiṇhena govikantanena gāviṃ saṅkanteyya anupahacca antaraṃ maṃsakāyaṃ anupahacca bāhiraṃ cammakāyaṃ. Yaṃ yadeva tattha antarā vilimaṃsaṃ antarā nhāru antarā bandhanaṃ taṃ tadeva tiṇhena govikantanena sañchindeyya saṅkanteyya sampakanteyya samparikanteyya. Sañchinditvā saṅkantitvā sampakantitvā samparikantitvā vidhunitvā bāhiraṃ cammakāyaṃ teneva cammena taṃ gāviṃ paṭicchādetvā kiñcāpi so evaṃ vadeyya – ‘tathevāyaṃ gāvī saṃyuttā imināva cammenā’ti; atha kho sā gāvī visaṃyuttā teneva cammenā”ti.

“Upamā kho me ayaṃ, bhaginiyo, katā atthassa viññāpanāya. Ayamevettha attho; ‘antarā maṃsakāyo’ti kho, bhaginiyo, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ; ‘bāhiro cammakāyo’ti kho bhaginiyo, channetaṃ bāhirānaṃ āyatanānaṃ adhivacanaṃ; ‘antarā vilimaṃsaṃ, antarā nhāru, antarā bandhanan’ti kho, bhaginiyo, nandīrāgassetaṃ adhivacanaṃ; ‘tiṇhaṃ govikantanan’ti kho, bhaginiyo, ariyāyetaṃ paññāya adhivacanaṃ; yāyaṃ ariyā paññā antarā kilesaṃ antarā saṃyojanaṃ antarā bandhanaṃ sañchindati saṅkantati sampakantati samparikantati.

405. “Satta kho panime, bhaginiyo, bojjhaṅgā, yesaṃ bhāvitattā bahulīkatattā bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Katame satta? Idha, bhaginiyo, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ, dhammavicayasambojjhaṅgaṃ bhāveti…pe… vīriyasambojjhaṅgaṃ bhāveti… pītisambojjhaṅgaṃ bhāveti… passaddhisambojjhaṅgaṃ bhāveti… samādhisambojjhaṅgaṃ bhāveti… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Ime kho, bhaginiyo, satta bojjhaṅgā, yesaṃ bhāvitattā bahulīkatattā bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti.

406. Atha kho āyasmā nandako tā bhikkhuniyo iminā ovādena ovaditvā uyyojesi – “gacchatha, bhaginiyo; kālo”ti. Atha kho tā bhikkhuniyo āyasmato nandakassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā āyasmantaṃ nandakaṃ abhivādetvā padakkhiṇaṃ katvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho tā bhikkhuniyo bhagavā etadavoca – “gacchatha, bhikkhuniyo; kālo”ti. Atha kho tā bhikkhuniyo bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu. Atha kho bhagavā acirapakkantīsu tāsu bhikkhunīsu bhikkhū āmantesi – “seyyathāpi, bhikkhave, tadahuposathe cātuddase na hoti bahunojanassa kaṅkhā vā vimati vā – ‘ūno nu kho cando, puṇṇo nu kho cando’ti, atha kho ūno candotveva hoti. Evameva kho, bhikkhave, tā bhikkhuniyo nandakassa dhammadesanāya attamanā honti no ca kho paripuṇṇasaṅkappā”ti.

407. Atha kho bhagavā āyasmantaṃ nandakaṃ āmantesi – “tena hi tvaṃ, nandaka, svepi tā bhikkhuniyo tenevovādena ovadeyyāsī”ti. “Evaṃ, bhante”ti kho āyasmā nandako bhagavato paccassosi. Atha kho āyasmā nandako tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto attadutiyo yena rājakārāmo tenupasaṅkami. Addasaṃsu kho tā bhikkhuniyo āyasmantaṃ nandakaṃ dūratova āgacchantaṃ. Disvāna āsanaṃ paññāpesuṃ, udakañca pādānaṃ upaṭṭhapesuṃ. Nisīdi kho āyasmā nandako paññatte āsane. Nisajja pāde pakkhālesi. Tāpi kho bhikkhuniyo āyasmantaṃ nandakaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho tā bhikkhuniyo āyasmā nandako etadavoca – “paṭipucchakathā kho, bhaginiyo, bhavissati. Tattha ājānantīhi ‘ājānāmā’ tissa vacanīyaṃ, na ājānantīhi ‘na ājānāmā’ tissa vacanīyaṃ. Yassā vā panassa kaṅkhā vā vimati vā, ahameva tattha paṭipucchitabbo – ‘idaṃ, bhante, kathaṃ; imassa kvattho’”ti. “Ettakenapi mayaṃ, bhante, ayyassa nandakassa attamanā abhiraddhā yaṃ no ayyo nandako pavāretī”ti.

408. “Taṃ kiṃ maññatha, bhaginiyo, cakkhu niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ, bhante”. “Taṃ kiṃ maññatha, bhaginiyo, sotaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante…pe… ghānaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante… jivhā… kāyo… mano nicco vā anicco vā”ti? “Anicco, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ, bhante”. “Taṃ kissa hetu”? “Pubbeva no etaṃ, bhante, yathābhūtaṃ sammappaññāya sudiṭṭhaṃ – ‘itipime cha ajjhattikā āyatanā aniccā’”ti. “Sādhu sādhu, bhaginiyo! Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato”.

409. “Taṃ kiṃ maññatha, bhaginiyo, rūpā niccā vā aniccā vā”ti? “Aniccā, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ, bhante”. “Taṃ kiṃ maññatha, bhaginiyo, saddā niccā vā aniccā vā”ti? “Aniccā, bhante…pe… gandhā niccā vā aniccā vā”ti? “Aniccā, bhante… rasā niccā vā aniccā vā”ti? “Aniccā, bhante… phoṭṭhabbā niccā vā aniccā vā”ti? “Aniccā, bhante… dhammā niccā vā aniccā vā”ti? “Aniccā, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ, bhante”. “Taṃ kissa hetu”? “Pubbeva no etaṃ, bhante, yathābhūtaṃ sammappaññāya sudiṭṭhaṃ – ‘itipime cha bāhirā āyatanā aniccā’”ti. “Sādhu sādhu, bhaginiyo! Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato”.

410. “Taṃ kiṃ maññatha, bhaginiyo, cakkhuviññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante…pe… sotaviññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante… ghānaviññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante… jivhāviññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante… kāyaviññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante… manoviññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ, bhante”. “Taṃ kissa hetu”? “Pubbeva no etaṃ, bhante, yathābhūtaṃ sammappaññāya sudiṭṭhaṃ – ‘itipime cha viññāṇakāyā aniccā’”ti. “Sādhu sādhu, bhaginiyo! Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato”.

411. “Seyyathāpi, bhaginiyo, telappadīpassa jhāyato telampi aniccaṃ vipariṇāmadhammaṃ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā, ābhāpi aniccā vipariṇāmadhammā. Yo nu kho, bhaginiyo, evaṃ vadeyya – ‘amussa telappadīpassa jhāyato telampi aniccaṃ vipariṇāmadhammaṃ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā; yā ca khvāssa ābhā sā niccā dhuvā sassatā avipariṇāmadhammā’ti; sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti? “No hetaṃ, bhante”. “Taṃ kissa hetu”? “Amussa hi, bhante, telappadīpassa jhāyato telampi aniccaṃ vipariṇāmadhammaṃ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā; pagevassa ābhā aniccā vipariṇāmadhammā”ti. “Evameva kho, bhaginiyo, yo nu kho evaṃ vadeyya – ‘cha khome ajjhattikā āyatanā aniccā. Yañca kho cha ajjhattike āyatane paṭicca paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā taṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhamman’ti; sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti? “No hetaṃ, bhante”. “Taṃ kissa hetu”? “Tajjaṃ tajjaṃ, bhante, paccayaṃ paṭicca tajjā tajjā vedanā uppajjanti. Tajjassa tajjassa paccayassa nirodhā tajjā tajjā vedanā nirujjhantī”ti. “Sādhu sādhu, bhaginiyo! Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato”.

412. “Seyyathāpi, bhaginiyo, mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṃ vipariṇāmadhammaṃ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṃ vipariṇāmadhammaṃ, chāyāpi aniccā vipariṇāmadhammā. Yo nu kho, bhaginiyo, evaṃ vadeyya – ‘amussa mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṃ vipariṇāmadhammaṃ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṃ vipariṇāmadhammaṃ; yā ca khvāssa chāyā sā niccā dhuvā sassatā avipariṇāmadhammā’ti; sammā nu kho so bhaginiyo, vadamāno vadeyyā”ti? “No hetaṃ, bhante”. “Taṃ kissa hetu”? “Amussa hi, bhante, mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṃ vipariṇāmadhammaṃ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṃ vipariṇāmadhammaṃ; pagevassa chāyā aniccā vipariṇāmadhammā”ti. “Evameva kho, bhaginiyo, yo nu kho evaṃ vadeyya – ‘cha khome bāhirā āyatanā aniccā. Yañca kho bāhire āyatane paṭicca paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā taṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhamman’ti; sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti? “No hetaṃ, bhante”. “Taṃ kissa hetu”? “Tajjaṃ tajjaṃ, bhante, paccayaṃ paṭicca tajjā tajjā vedanā uppajjanti. Tajjassa tajjassa paccayassa nirodhā tajjā tajjā vedanā nirujjhantī”ti. “Sādhu sādhu, bhaginiyo! Evañhetaṃ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṃ sammappaññāya passato”.

413. “Seyyathāpi, bhaginiyo, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā tiṇhena govikantanena gāviṃ saṅkanteyya anupahacca antaraṃ maṃsakāyaṃ anupahacca bāhiraṃ cammakāyaṃ. Yaṃ yadeva tattha antarā vilimaṃsaṃ antarā nhāru antarā bandhanaṃ taṃ tadeva tiṇhena govikantanena sañchindeyya saṅkanteyya sampakanteyya samparikanteyya. Sañchinditvā saṅkantitvā sampakantitvā samparikantitvā vidhunitvā bāhiraṃ cammakāyaṃ teneva cammena taṃ gāviṃ paṭicchādetvā evaṃ vadeyya – ‘tathevāyaṃ gāvī saṃyuttā imināva cammenā’ti; sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti? “No hetaṃ, bhante”. “Taṃ kissa hetu”? “Amu hi, bhante, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā tiṇhena govikantanena gāviṃ saṅkanteyya anupahacca antaraṃ maṃsakāyaṃ anupahacca bāhiraṃ cammakāyaṃ. Yaṃ yadeva tattha antarā vilimaṃsaṃ antarā nhāru antarā bandhanaṃ taṃ tadeva tiṇhena govikantanena sañchindeyya saṅkanteyya sampakanteyya samparikanteyya. Sañchinditvā saṅkantitvā sampakantitvā samparikantitvā vidhunitvā bāhiraṃ cammakāyaṃ teneva cammena taṃ gāviṃ paṭicchādetvā kiñcāpi so evaṃ vadeyya – ‘tathevāyaṃ gāvī saṃyuttā imināva cammenā’ti; atha kho sā gāvī visaṃyuttā teneva cammenā”ti.

“Upamā kho me ayaṃ, bhaginiyo, katā atthassa viññāpanāya ayamevettha attho. ‘Antarā maṃsakāyo’ti kho, bhaginiyo, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ; ‘bāhiro cammakāyo’ti kho, bhaginiyo, channetaṃ bāhirānaṃ āyatanānaṃ adhivacanaṃ; ‘antarā vilimaṃsaṃ antarā nhāru antarā bandhanan’ti kho, bhaginiyo, nandīrāgassetaṃ adhivacanaṃ; ‘tiṇhaṃ govikantanan’ti kho, bhaginiyo, ariyāyetaṃ paññāya adhivacanaṃ; yāyaṃ ariyā paññā antarā kilesaṃ antarā saṃyojanaṃ antarā bandhanaṃ sañchindati saṅkantati sampakantati samparikantati.

414. “Satta kho panime, bhaginiyo, bojjhaṅgā, yesaṃ bhāvitattā bahulīkatattā bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Katame satta? Idha, bhaginiyo, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Dhammavicayasambojjhaṅgaṃ bhāveti…pe… vīriyasambojjhaṅgaṃ bhāveti… pītisambojjhaṅgaṃ bhāveti… passaddhisambojjhaṅgaṃ bhāveti… samādhisambojjhaṅgaṃ bhāveti… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Ime kho, bhaginiyo, satta bojjhaṅgā yesaṃ bhāvitattā bahulīkatattā bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti.

415. Atha kho āyasmā nandako tā bhikkhuniyo iminā ovādena ovaditvā uyyojesi – “gacchatha, bhaginiyo; kālo”ti. Atha kho tā bhikkhuniyo āyasmato nandakassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā āyasmantaṃ nandakaṃ abhivādetvā padakkhiṇaṃ katvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho tā bhikkhuniyo bhagavā etadavoca –“gacchatha, bhikkhuniyo; kālo”ti. Atha kho tā bhikkhuniyo bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu. Atha kho bhagavā acirapakkantīsu tāsu bhikkhunīsu bhikkhū āmantesi – “seyyathāpi, bhikkhave, tadahuposathe pannarase na hoti bahuno janassa kaṅkhā vā vimati vā – ‘ūno nu kho cando, puṇṇo nu kho cando’ti, atha kho puṇṇo candotveva hoti; evameva kho, bhikkhave, tā bhikkhuniyo nandakassa dhammadesanāya attamanā ceva paripuṇṇasaṅkappā ca. Tāsaṃ, bhikkhave, pañcannaṃ bhikkhunisatānaṃ yā pacchimitā bhikkhunī sā [yā pacchimā bhikkhunī, sā (sī. syā. kaṃ. pī.), yā pacchimikā, tā bhikkhuniyo (ka.)] sotāpannā avinipātadhammā niyatā sambodhiparāyanā”ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Nandakovādasuttaṃ niṭṭhitaṃ catutthaṃ.

☸---------------------------------------------------------------------

第一四六 教难陀迦经 Nandakovādasuttaṃ

我是这样听说的。

有一次，世尊住在舍卫城的祇树给孤独园。那时，乔达摩女摩诃波阇波提与五百比丘尼

一同前往世尊那里。到达后，顶礼世尊，站在一旁。站在一旁的乔达摩女摩诃波阇波提

这样对世尊说：“世尊！请世尊教导诸比丘尼。世尊！请世尊教诫诸比丘尼。世尊！请

世尊为诸比丘尼说法。”

那个时候，正好诸长老比丘轮流教导诸比丘尼。然而，尊者难陀迦不愿意按次序教导诸

比丘尼。这时世尊问尊者阿难：“阿难！今天按次序该轮到谁教导诸比丘尼？”[阿难说：]

“世尊！按次序，应该是难陀迦教导诸比丘尼。世尊！但尊者难陀迦不愿意按次序教导诸

比丘尼。”

这时，世尊对尊者难陀迦说：“难陀迦！你应该教导诸比丘尼。难陀迦！你应该教诫诸比丘

尼。你这位婆罗门，应该为诸比丘尼说法。”尊者难陀迦回答世尊：“是的，世尊。”早晨

穿好衣，拿起钵和衣，为了乞食进入舍卫城。在舍卫城乞食完毕后，吃过饭从乞食处回来，与

一个同伴来到王园寺。那些比丘尼看见尊者难陀迦从远处走来，看见后，便铺设好座位，并且准备了洗脚

水。尊者难陀迦在铺设好的座位上坐下，坐下后洗了脚。那些比丘尼顶礼尊者难陀迦后，坐在一

旁。尊者难陀迦对坐在一旁的那些比丘尼这样说道：“各位姐妹！我们将要进行问答式的讨论。在这当中

如果知道，就应该说：‘我知道。’如果不知道，就应该说：‘我不知道。’而且对此

若有疑惑、犹豫不决时，可以直接问我：‘尊者！这个是怎么回事？’‘这个意思是什么？’”

[诸比丘尼说：] “尊者！我们对圣难陀迦——圣难陀迦对我们所教导的——仅仅这些

就已心满意足了。”

[尊者说：] “各位姐妹！你们认为如何？眼是常还是无常？”

[诸比丘尼说：] “尊者！是无常。”

[尊者说：] “那么，无常的东西，是苦还是乐？”[诸比丘尼说：] “尊者！

是苦。”

[尊者说：] “那么，对于这无常、苦、变易之法，你们能否恰当地观察到：‘这是我的，

我是这个，这是我的自我’？”[诸比丘尼说：] “尊者！并非如此。”

[尊者说：] “各位姐妹！你们认为如何？耳是常还是无常？”[诸比丘

尼说：] “尊者！是无常。”……[省略]……[尊者说：] “鼻是常还是无常？”[诸比丘尼说：]

“尊者！是无常。”[尊者说：] “舌是常还是无常？”[诸比丘尼说：] “尊者！

无常。”[尊者说：] “身是常还是无常？”[诸比丘尼说：] “尊者！是无常。”

[尊者说：] “意是常还是无常？”[诸比丘尼说：] “尊者！是无常。”

[尊者说：] “然而，无常的东西，是苦还是乐？”[诸比丘尼：] “尊者！是

苦。”

[尊者说：] “然而，对于这无常、苦、变易之法，怎么能恰当地观察到：‘这是我

的，我是这个，这是我的自我’？”[诸比丘尼说：] “尊者！并非如此。”

[尊者说：] “这是什么原因？”[诸比丘尼说：] “尊者！我们先前已经通过如实的正确智慧清楚地看到

了：‘像这样，这六种内处都是无常的。’”

[尊者说：] “善哉！善哉！各位姐妹！各位姐妹！确实如此，圣弟子以如实的正慧所见就是这样

的。”

[尊者又说：] “各位姐妹！你们认为如何？色（形色）是常还是无常？”[诸比

丘尼说：] “尊者！是无常。”

[尊者说：] “然而，无常的东西，是苦还是乐？”[诸比丘尼说：] “尊者！

是苦。”

[尊者说：] “然而，对于这无常、苦、变易之法，怎么能恰当地观察到：‘这是我

的，我是这个，这是我的自我’？”[诸比丘尼说：] “尊者！并非如此！”

[尊者说：] “各位姐妹！你们认为如何？声音是常还是无常？”[诸比丘

尼说：] “尊者！是无常。”……[省略]……[尊者说：] “香气是常还是无常？”[诸比丘尼说：]

“尊者！是无常。”[尊者说：] “味道是常还是无常？”[诸比丘尼说：] “尊者！

是无常。”[尊者说：] “所触是常还是无常？”[诸比丘尼说：] “尊者！是无常。”

[尊者说：] “法（意所认识的对象）是常还是无常？”[诸比丘尼说：] “尊者！是无常。”

[尊者说：] “然而，无常的东西，是苦还是乐？”[诸比丘尼说：] “尊者！

是苦。”

[尊者说：] “然而，对于这无常、苦、变易之法，怎么能恰当地观察到：‘这是我所

有，我是这个，这是我的自我’？”[诸比丘尼说：] “尊者！并非如此。”

[尊者说：] “这是什么原因？”[诸比丘尼说：] “尊者！我们先前已经通过如实的正确智慧清楚地看到：

‘像这样，这六种外处都是无常的。’”

[尊者说：] “善哉！善哉！各位姐妹！各位姐妹！确实如此，圣弟子以如实的正慧所见，就是这样。”

[尊者说：] “各位姐妹！你们认为如何？眼识是常还是无常？”[诸比丘

尼说：] “尊者！是无常。”

[尊者说：] “然而，无常的东西，是苦还是乐？”[诸比丘尼说：] “尊者！

是苦。”

[尊者说：] “然而，对于这无常、苦、变易之法，怎么能恰当地观察到：‘这是我所

有，我是这个，这是我的自我’？”[诸比丘尼说：] “尊者！并非如此。”

[尊者说：] “各位姐妹！你们认为如何？耳识是常还是无常？”[诸比

丘尼说：] “尊者！是无常。”……[省略]……[尊者说：] “鼻识是常还是无常？”[诸比丘尼

说：] “尊者！是无常。”[尊者说：] “舌识是常还是无常？”[诸比丘尼说：]

“尊者！是无常。”[尊者说：] “身识是常还是无常？”[诸比丘尼说：] “尊

者！是无常。”

[尊者说：] “意识是常还是无常？”[诸比丘尼说：] “尊者！是无常。”

[尊者说：] “然而，无常的东西，是苦还是乐？”[诸比丘尼说：] “尊者！

是苦。”

[尊者说：] “然而，对于这无常、苦、变易之法，怎么能恰当地观察到：‘这是我所

有，我是这个，这是我的自我’？”[诸比丘尼说：] “尊者！并非如此。”

[尊者说：] “这是什么原因？”[诸比丘尼说：] “尊者！我们先前已经通过如实的正确智慧清楚地看到

：‘像这样，这六种识身都是无常的。’”

[尊者说：] “善哉！善哉！各位姐妹！各位姐妹！确实如此，圣弟子以如实的正慧所见，就是这样。”

[尊者说：] “各位姐妹！譬如一盏燃烧的油灯，油是无常的、是变易之法，灯芯也是无常的、是变易之法，火焰

也是无常的、是变易之法，光也是无常的、是变易之法。然而，各位姐妹！如果有人这样说：‘这盏持续燃烧的油灯，

油是无常的、是变易之法，灯芯也是无常的、是变易之法，火焰也是无常的、是变易之法。但是，

它的光却是常、恒、不变易之法。’ 那么，各位姐妹！他这样说对吗？”[诸比丘尼

说：] “尊者，并非如此。”

[尊者说：] “这是什么原因？”[诸比丘尼说：] “尊者！无论如何，那盏持续燃烧的油

灯，油是无常的、是变易之法，灯芯也是无常的、是变易之法，火焰也是无常的、是变易之法。更何况那光[同样]

是无常而变易之法。”

[尊者说：] “各位姐妹！完全一样，如果有人这样说：‘这六种内处是无常的。然而，依

托六内处所感受到的乐、或苦、或不苦不乐，这些感受却是常、坚、恒、不变易之法。’ 各位姐妹！他

这样说对吗？”[诸[比丘尼说：] “尊者！并非如此。”

[尊者说：] “这是什么原因？”[诸比丘尼说：] “尊者！依赖于相应的因缘，相应的感受才会生起；

随着那相应因缘的息灭，那相应的感受也就息灭了。”

[尊者说：] “善哉！善哉！各位姐妹！各位姐妹！确实如此，圣弟子以如实的正见所见，就是这样。”

[尊者说：] “各位姐妹！譬如一棵高大的树矗立着，有坚实的树根，是无常的、是变易之法，树干也是无常的、

是变易之法，枝叶也是无常的、是变易之法，树影也是无常的、是变易之法。如果有人说：‘这棵矗

立的高大树木，有坚实的树根是无常的、是变易之法，树干也是无常的、是变易之法，枝叶也是无常的、是变易之法。然而，

它的树影却是常、坚、恒、不变易之法。’ 各位姐妹！那么他这样说对吗？”[诸比丘尼说：]

“尊者！并非如此。”

[尊者说：] “这是什么原因呢？”[诸比丘尼说：] “尊者！无论如何，那棵矗立的高大

树木，有坚实的树根是无常的、是变易之法，树干也是无常的、是变易之法，枝叶也是无常的、是变易之法。更何况它

的树影也[同样]是无常的、是变易之法。”

[尊者说：] “完全一样，各位姐妹！如果有人这样说：‘这六种外处是无常的、是变易之法，

然而，依赖这六外处所感受到的乐、或苦、或不苦不乐，这些感受却是常、坚、恒、不变易之法。’

各位姐妹！那么他这样说对吗？”[诸比丘尼说：] “尊者！并非如此。”

[尊者说：] “这是什么原因？”[诸比丘尼说：] “尊者！依赖于相应的因缘，相应的感受才会生起。

随着那相应因缘的息灭，那相应的感受也就息灭了。”

[尊者说：] “善哉！善哉！各位姐妹！各位姐妹！确实如此，圣弟子以如实的正慧所见，就是这样。”

[尊者说：] “各位姐妹！譬如一位熟练的屠牛夫或屠牛夫的徒弟杀了一头牛后，用锋利的屠牛刀宰

割牛，不伤及里面的肉聚，也不伤及外面的皮聚，而专门将里面的筋、里面的腱、里面的结缔组织，这些

都用锋利的屠牛刀切断、割开、分解、剥离。切断、割开、分解、剥离后，剥下外面的皮聚，再用这张皮盖住这头牛，然后这样说：‘看，

这头牛还是和这张皮连在一起的。’ 各位姐妹！那么他这样说对吗？”[诸比丘尼说：] “尊者！

并非如此。”

[尊者说：] “这是什么原因？”[诸比丘尼说：] “尊者！无论如何，那位熟练的屠

牛夫或屠牛夫的徒弟宰杀牛……（用皮）覆盖那头牛，即使他这样说：‘看，这头牛还是和这张皮连在一起的。’

然而那头牛（的肉）其实已经和那[张皮]分开了。”

[尊者说：] “各位姐妹！我作这个譬喻是为了让你们明白其中的意义，而这个譬喻的意义就是这样：‘各位姐妹！所说的“内在

的肉聚”，那是六内处的譬喻。各位姐妹！所说的“外在的皮聚”，那是六外处的譬喻。各位姐妹！

所说的“里面的筋、里面的腱、里面的结缔组织”，那是喜爱和贪欲的譬喻。各位姐妹！所说的“锋利的屠牛刀”，那是

圣洁智慧的譬喻。无论如何，那圣洁的智慧能切断、割开内在的烦恼、内在的结、内在的束缚。’”

[尊者说：] “各位姐妹！有这七觉支，通过修习、广泛修习它们，比丘能因诸漏（烦恼）的灭尽，于

现世之中证得无漏的心解脱、慧解脱，具足自证智、作证（圣果）而安住。是哪七种呢？各位姐妹！于此

有比丘，修习念等觉支，[此修习]导向远离、导向离欲、导向寂灭、最终归于放舍。修

择法等觉支，修精进等觉支，修喜等觉支，修轻安等觉支，修定等觉支，修舍等觉

支。[此修习]导向远离、导向离欲、导向寂灭，最终归于放舍。各位姐妹！这就是七觉支

。通过修习、广泛修习它们，能因诸漏（烦恼）的灭尽，……具足而安住。”

这时尊者难陀迦用这样的教导，教诫了那些比丘尼后，让她们离开：“各位姐妹！是时候

离开了！”

那时，那些比丘尼对尊者难陀迦所说的话心生欢喜、随喜后，从座位起身，顶礼尊者难陀迦，

向右绕行（以示尊敬），然后前往世尊那里。到达后，顶礼世尊，站在一旁。世尊对站在一旁的

诸比丘尼说：“诸比丘尼！是时候离开了！”这时，那些比丘尼顶礼世尊，向右绕行（以示尊敬）

后离去。

这时，世尊在那些比丘尼离开后不久，告诉诸比丘说：“诸比丘！譬如在（农历）十四

的布萨日，许多人并没有疑惑或犹豫：‘月亮是真的缺了[吗]？月亮是真的圆了[吗]？’（不用问）月亮肯定是缺的。

诸比丘！完全一样，那些比丘尼，虽然对难陀迦的说法感到满意欢喜，但（心中的）思虑并未完全圆满。”

这时，世尊对尊者难陀迦说：“那么难陀迦！你明天也用同样的教导——去教诫那些

比丘尼。”

尊者难陀迦回答世尊：“是的，世尊。”

于是，尊者难陀迦在那晚过后，第二天清晨穿好衣，拿起衣、钵，为了乞食进入舍卫城。在舍

卫城乞食完毕后，吃过饭，从乞食处回来，与一个同伴来到王园寺。那些比丘尼看见尊者

难陀迦从远处走来。看见后，便铺设好座位，并且准备了洗脚水。尊者难陀迦在铺设好的座位上坐下。坐下后洗了

脚。那些比丘尼顶礼尊者难陀迦后，坐在一旁。尊者难陀迦对坐在一旁的那些

比丘尼这样说道：“各位姐妹！我们将要进行问答式的讨论。在这当中，如果知道，就应该说：‘我们知道。’

如果不知道，就应该说：‘我们不知道。’而且对此有疑惑或犹豫不决时，可以直接问我：‘尊

者！这个是怎么回事？’‘这个意思是什么？’”

[诸比丘尼说：] “尊者！我们对尊者圣难陀迦——圣难陀迦对我们所教导的

——仅仅这些，[我们]就已欢喜、满足了。”

[尊者说：] “各位姐妹！你们认为如何？眼是常还是无常？”[诸比丘尼说：]

“尊者！是无常。”

[尊者说：] “然而，无常的东西……乃至……各位姐妹！是时候离开了！”

这时，世尊在那些比丘尼离开后不久，这样告诉诸比丘说：“诸比丘！譬如在（农历）十

五的布萨日，许多人并没有疑惑或犹豫：‘月亮是真的缺了吗？月亮是真的圆了吗？’而确实正好是满月。

诸比丘！完全一样，那些比丘尼对难陀迦的说法感到满意欢喜，并且（心中的）思虑也已完全圆满。诸比丘！那

五百位比丘尼中，即使是最后（程度最低）的那位比丘尼，也证得了预流果，决定不堕恶趣法、决定（趣向解脱）者，必将[善]最终达到圆满

觉悟。”

世尊说完这番话后，那些心生欢喜的比丘随喜赞叹世尊所说的话。

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《3》Uparipaṇṇāsapāḷi 后分五十二经篇 (MN 101-152, 1-463)/5. Saḷāyatanavagga 六处品 (MN 143-152, 383-463)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.5 Cūḷarāhulovādasutta 教罗睺罗小经 (MN 147, 416-419)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Cūḷarāhulovādasuttaṃ

416. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – “paripakkā kho rāhulassa vimuttiparipācanīyā dhammā. Yaṃnūnāhaṃ rāhulaṃ uttariṃ āsavānaṃ khaye vineyyan”ti. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto āyasmantaṃ rāhulaṃ āmantesi – “gaṇhāhi, rāhula, nisīdanaṃ; yena andhavanaṃ tenupasaṅkamissāma divāvihārāyā”ti. “Evaṃ, bhante”ti kho āyasmā rāhulo bhagavato paṭissutvā nisīdanaṃ ādāya bhagavantaṃ piṭṭhito piṭṭhito anubandhi.

Tena kho pana samayena anekāni devatāsahassāni bhagavantaṃ anubandhāni honti – “ajja bhagavā āyasmantaṃ rāhulaṃ uttariṃ āsavānaṃ khaye vinessatī”ti. Atha kho bhagavā andhavanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle paññatte āsane nisīdi. Āyasmāpi kho rāhulo bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ rāhulaṃ bhagavā etadavoca –

417. “Taṃ kiṃ maññasi, rāhula, cakkhu niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante ”. “Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ, bhante”. “Taṃ kiṃ maññasi, rāhula, rūpā niccā vā aniccā vā”ti? “Aniccā, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ, bhante”. “Taṃ kiṃ maññasi, rāhula, cakkhuviññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ, bhante”. “Taṃ kiṃ maññasi, rāhula, cakkhusamphasso nicco vā anicco vā”ti? “Anicco, bhante”. “Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ, bhante”. “Taṃ kiṃ maññasi, rāhula, yamidaṃ [yampidaṃ (sī. ka.)] cakkhusamphassapaccayā uppajjati vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ tampi niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”. “Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ, bhante”.

418. “Taṃ kiṃ maññasi rāhula, sotaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante…pe… ghānaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante…pe… jivhā niccā vā aniccā vā”ti? “Aniccā, bhante…pe… kāyo nicco vā anicco vā”ti? “Anicco, bhante…pe… mano nicco vā anicco vā”ti? “Anicco, bhante”. “Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ –‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ, bhante”. “Taṃ kiṃ maññasi rāhula, dhammā niccā vā aniccā vā”ti? “Aniccā, bhante”. “Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ, bhante”. “Taṃ kiṃ maññasi rāhula, manoviññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”. “Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ, bhante”. “Taṃ kiṃ maññasi rāhula, manosamphasso nicco vā anicco vā”ti? “Anicco, bhante”. “Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ, bhante”. “Taṃ kiṃ maññasi, rāhula, yamidaṃ manosamphassapaccayā uppajjati vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, tampi niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”. “Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ, bhante”.

419. “Evaṃ passaṃ, rāhula, sutavā ariyasāvako cakkhusmiṃ [cakkhusmimpi (syā. kaṃ.) evamitaresupi] nibbindati, rūpesu nibbindati, cakkhuviññāṇe nibbindati, cakkhusamphasse nibbindati, yamidaṃ cakkhusamphassapaccayā uppajjati vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ tasmimpi nibbindati. Sotasmiṃ nibbindati, saddesu nibbindati…pe…, ghānasmiṃ nibbindati, gandhesu nibbindati… jivhāya nibbindati, rasesu nibbindati… kāyasmiṃ nibbindati, phoṭṭhabbesu nibbindati… manasmiṃ nibbindati, dhammesu nibbindati, manoviññāṇe nibbindati, manosamphasse nibbindati, yamidaṃ manosamphassapaccayā uppajjati vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ tasmimpi nibbindati. Nibbindaṃ virajjati, virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.

Idamavoca bhagavā. Attamano āyasmā rāhulo bhagavato bhāsitaṃ abhinandīti. Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne āyasmato rāhulassa anupādāya āsavehi cittaṃ vimucci. Tāsañca anekānaṃ devatāsahassānaṃ virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamman”ti.

Cūḷarāhulovādasuttaṃ niṭṭhitaṃ pañcamaṃ.

☸---------------------------------------------------------------------

第一四七 教罗睺罗小经 Cūḷarāhulovādasuttaṃ

我是这样听说的。

有一段时间，世尊住在舍卫城祇陀林给孤独园。那时，独自静处的世尊，心中生起这样的思考：“罗

睺罗那些有助于解脱成熟的（善）法已经成熟了。我应当进一步引导罗睺罗灭尽诸（烦恼）漏。”

于是，世尊在上午穿好（下）衣，拿上衣、钵，为了乞食进入舍卫城。在舍卫城乞食完毕，吃

饭后，从乞食处回来，对尊者罗睺罗说：“罗睺罗！拿上坐具。我们到安达林去白天静坐。”

尊者罗睺罗对世尊回答说：“是的，世尊。”便拿着坐具跟在世尊后面。这时，正好有数千

位天神也跟随着世尊（想）：“今天世尊要进一步引导尊者罗睺罗灭尽诸漏。”

于是，世尊进入安达林，在一棵树下铺设好的座位上坐下。尊者罗睺罗也顶礼世尊，坐在一

旁。世尊对坐在一旁的尊者罗睺罗这样说：“罗睺罗！你认为怎样？眼是常还是

无常？”

［罗睺罗说：］“世尊！是无常的。”

［世尊说：］“那无常的，是苦还是乐呢？”

［罗睺罗说：］“世尊！是苦的。”

［世尊说：］“那这无常、苦、变易法，是否适合这样观察：‘这是我的，我是这个，这是我的我’呢？”

［罗睺罗说：］“世尊！不适合。”

［世尊说：］“罗睺罗！你认为怎样？色是常还是无常？”

［罗睺罗说：］“世尊！是无常的。”

［世尊说：］“那无常的，是苦还是乐呢？”

［罗睺罗说：］“世尊！是苦的。”

［世尊说：］“那这无常、苦、变易法，是否适合这样观察：‘这是我的，我是这个，这是我的我’呢？”

［罗睺罗说：］“世尊！不适合。”

［世尊说：］“罗睺罗！你认为怎样？眼识是常还是无常？”

［罗睺罗说：］“世尊！是无常的。”

［世尊说：］“那无常的，是苦还是乐呢？”

［罗睺罗说：］“世尊！是苦的。”

［世尊说：］“那这无常、苦、变易法……我’呢？”

［罗睺罗说：］“世尊！不适合。”

［世尊说：］“罗睺罗！你认为怎样？眼触是常还是无常？”［罗睺

罗说：］“世尊！是无常的。”……“世尊！不适合。”

［世尊说：］“罗睺罗！你认为怎样？这缘于眼触而生起的属于受、属于想、属于行、属于识

的法，它们也是常还是无常？”［罗睺罗说：］“世尊！是无常的。”……“世尊！不适

合。”

［世尊说：］“罗睺罗！你认为怎样？耳是常还是无常？”“世尊！是无

常的。”……乃至……“鼻是常还是无常？”“世尊！是无常的。”……乃至……“舌是常

还是无常？”“世尊！是无常的。”……乃至……“身是常还是无常？”“世

尊！是无常的。”……乃至……“意是常还是无常？”“世尊！是无常的。”“那无常

的，这……”“世尊！不适合。”

［世尊说：］“罗睺罗！你认为怎样？法（意所缘的对象）是常还是无常？”“世尊！是无

常的。”……“世尊！不适合。”

［世尊说：］“罗睺罗！你认为怎样？意识是常还是无常？”“世尊！是无

常的。”……“世尊！不适合。”

［世尊说：］“罗睺罗！你认为怎样？意触是常还是无常？”“世尊！是无

常的。”……“世尊！不适合。”

［世尊说：］“罗睺罗！你认为怎样？缘于意触而生起的属于受、属于想、属于行、属于识的法，

它们也是常还是无常？”“世尊！是无常的。”……“世尊！不适合。”

［世尊说：］“罗睺罗！这样观察的多闻圣弟子，会对眼厌离、对色厌离、对眼识厌离、对眼触厌离、

对那缘于眼触而生起的属于受、属于想、属于行、属于识的法，也对它们厌离。对耳厌离，对声厌离；对鼻厌离，对香厌离；对

舌厌离，对味厌离；对身厌离，对触厌离；对意厌离，对法厌离；对意识厌离，对意触厌离；对那缘于意触而生起的属于受、属于想、

属于行、属于识的法，也对它们厌离。因为厌离而离欲，因为离欲而解脱，对于解脱，生起‘已解脱’

的智慧：了知‘生已尽，梵行已立，应作已作，不再有（生死轮回）的状态了’。”

世尊说完这番话，尊者罗睺罗心意满足，欢喜世尊的言教。当这个解说被宣讲时，尊者罗睺

罗的心无所执取而从诸漏中解脱了。并且那数千位天神也生起了离尘离垢的法眼（认识到）：“任何集起之法，那一切都是灭法。”

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《3》Uparipaṇṇāsapāḷi 后分五十二经篇 (MN 101-152, 1-463)/5. Saḷāyatanavagga 六处品 (MN 143-152, 383-463)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.6 Chachakkasutta 六六经 (MN 148, 420-427)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Chachakkasuttaṃ

六六经

420. Evaṃ me sutaṃ –

我是这样听说的。──

ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.

有一段时间，世尊住在舍卫城祇陀林给孤独园。

Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti.

在那里，世尊召唤比丘们：“诸位比丘！”

“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.

那些比丘回答世尊：“世尊。”

Bhagavā etadavoca – “dhammaṃ vo, bhikkhave, desessāmi ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsessāmi, yadidaṃ – cha chakkāni. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti.

世尊这样说：“诸位比丘！我将为你们说法，初善、中善、后亦善，义理圆满，言辞巧妙。我将宣示那完全具足、遍净的梵行，那就是——六个‘六法’。你们要仔细听，好好放在心上！我马上要说了。”

“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.

那些比丘回答世尊：“是的，世尊。”

Bhagavā etadavoca –

世尊这样说：

“Cha ajjhattikāni āyatanāni veditabbāni,

“应当了知六内处。

cha bāhirāni āyatanāni veditabbāni,

应当了知六外处。

cha viññāṇakāyā veditabbā,

应当了知六识身。

cha phassakāyā veditabbā,

应当了知六触身。

cha vedanākāyā veditabbā,

应当了知六受身。

cha taṇhākāyā veditabbā.

应当了知六爱身。

421. “‘Cha ajjhattikāni āyatanāni veditabbānī’ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?

那么，说到‘应当了知六内处’，这是依据什么说的呢？

Cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, manāyatanaṃ.

有眼处、耳处、鼻处、舌处、身处、意处。

‘Cha ajjhattikāni āyatanāni veditabbānī’ti – iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. Idaṃ paṭhamaṃ chakkaṃ.

所谓‘应当了知六内处’，就是依据这个说的。这是第一个六法。

“‘Cha bāhirāni āyatanāni veditabbānī’ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?

那么，说到‘应当了知六外处’，这是依据什么说的呢？

Rūpāyatanaṃ, saddāyatanaṃ, gandhāyatanaṃ, rasāyatanaṃ, phoṭṭhabbāyatanaṃ, dhammāyatanaṃ.

有色处、声处、香处、味处、触处、法处。

‘Cha bāhirāni āyatanāni veditabbānī’ti – iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. Idaṃ dutiyaṃ chakkaṃ.

所谓‘应当了知六外处’，就是依据这个说的。这是第二个六法。

“‘Cha viññāṇakāyā veditabbā’ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?

那么，说到‘应当了知六识身’，这是依据什么说的呢？

Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ,

缘于眼和色而眼识生起。

sotañca paṭicca sadde ca uppajjati sotaviññāṇaṃ,

缘于耳和声而耳识生起。

ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṃ,

缘于鼻和香而鼻识生起。

jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṃ,

缘于舌和味而舌识生起。

kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṃ,

缘于身和触而身识生起。

manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ.

缘于意和法而意识生起。

‘Cha viññāṇakāyā veditabbā’ti – iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. Idaṃ tatiyaṃ chakkaṃ.

所谓‘应当了知六识身’，就是依据这个说的。这是第三个六法。

“‘Cha phassakāyā veditabbā’ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?

那么，说到‘应当了知六触身’，这是依据什么说的呢？

Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso;

缘于眼和色而眼识生起，三者的和合就是触；

sotañca paṭicca sadde ca uppajjati sotaviññāṇaṃ, tiṇṇaṃ saṅgati phasso;

缘于耳和声而耳识生起，三者的和合就是触；

ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṃ, tiṇṇaṃ saṅgati phasso;

缘于鼻和香而鼻识生起，三者的和合就是触；

jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṃ, tiṇṇaṃ saṅgati phasso;

缘于舌和味而舌识生起，三者的和合就是触；

kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṃ, tiṇṇaṃ saṅgati phasso;

缘于身和触而身识生起，三者的和合就是触；

manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ, tiṇṇaṃ saṅgati phasso.

缘于意和法而意识生起，三者的和合就是触。

‘Cha phassakāyā veditabbā’ti – iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. Idaṃ catutthaṃ chakkaṃ.

所谓‘应当了知六触身’，就是依据这个说的。这是第四个六法。

“‘Cha vedanākāyā veditabbā’ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?

那么，说到‘应当了知六受身’，这是依据什么说的呢？

Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā;

缘于眼和色而眼识生起，三者的和合就是触，以触为缘而有受；

sotañca paṭicca sadde ca uppajjati sotaviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā;

缘于耳和声而耳识生起，三者的和合就是触，以触为缘而有受；

ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā;

缘于鼻和香而鼻识生起，三者的和合就是触，以触为缘而有受；

jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā;

缘于舌和味而舌识生起，三者的和合就是触，以触为缘而有受；

kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā;

缘于身和触而身识生起，三者的和合就是触，以触为缘而有受；

manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā.

缘于意和法而意识生起，三者的和合就是触，以触为缘而有受。

‘Cha vedanākāyā veditabbā’ti – iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. Idaṃ pañcamaṃ chakkaṃ.

所谓‘应当了知六受身’，就是依据这个说的。这是第五个六法。

“‘Cha taṇhākāyā veditabbā’ti – iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?

那么，说到‘应当了知六爱身’，这是依据什么说的呢？

Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā;

缘于眼和色而眼识生起，三者的和合就是触，以触为缘而有受，以受为缘而有爱；

sotañca paṭicca sadde ca uppajjati sotaviññāṇaṃ…pe…

缘于耳和声而耳识生起……（三者的和合就是触，以触为缘而有受，以受为缘而有爱）；

ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṃ…

缘于鼻和香而鼻识生起……（三者的和合就是触，以触为缘而有受，以受为缘而有爱）；

jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṃ…

缘于舌和味而舌识生起……（三者的和合就是触，以触为缘而有受，以受为缘而有爱）；

kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṃ…

缘于身和触而身识生起……（三者的和合就是触，以触为缘而有受，以受为缘而有爱）；

manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ, tiṇṇaṃ saṅgati phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā.

缘于意和法而意识生起，三者的和合就是触，以触为缘而有受，以受为缘而有爱。

‘Cha taṇhākāyā veditabbā’ti – iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ. Idaṃ chaṭṭhaṃ chakkaṃ.

所谓‘应当了知六爱身’，就是依据这个说的。这是第六个六法。

422. “‘Cakkhu attā’ti yo vadeyya taṃ na upapajjati.

① 如果有人说：‘眼是我’，那是不成立的。

Cakkhussa uppādopi vayopi paññāyati.

眼有生起也被了知，有灭去也被了知。

Yassa kho pana uppādopi vayopi paññāyati,

而对于有生起和灭去被了知的事物，

‘attā me uppajjati ca veti cā’ti

就会得出这样的结论：‘我的我在生起和灭去’。

iccassa evamāgataṃ hoti.

它就必然归结到这一点。

Tasmā taṃ na upapajjati – ‘cakkhu attā’ti yo vadeyya.

因此，那是不成立的——如果有人说：‘眼是我’。

Iti cakkhu anattā.

所以，眼是非我。

“‘Rūpā attā’ti yo vadeyya taṃ na upapajjati.

② 如果有人说：‘色是我’，那是不成立的。

Rūpānaṃ uppādopi vayopi paññāyati.

诸色有生起也被了知，有灭去也被了知。

Yassa kho pana uppādopi vayopi paññāyati,

而对于有生起和灭去被了知的事物，

‘attā me uppajjati ca veti cā’ti

就会得出这样的结论：‘我的我在生起和灭去’。

iccassa evamāgataṃ hoti.

它就必然归结到这一点。

Tasmā taṃ na upapajjati – ‘rūpā attā’ti yo vadeyya.

因此，那是不成立的——如果有人说：‘色是我’。

Iti cakkhu anattā, rūpā anattā.

所以，眼是非我，色是非我。

“‘Cakkhuviññāṇaṃ attā’ti yo vadeyya taṃ na upapajjati.

③ 如果有人说：‘眼识是我’，那是不成立的。

Cakkhuviññāṇassa uppādopi vayopi paññāyati.

眼识有生起也被了知，有灭去也被了知。

Yassa kho pana uppādopi vayopi paññāyati,

而对于有生起和灭去被了知的事物，

‘attā me uppajjati ca veti cā’ti

就会得出这样的结论：‘我的我在生起和灭去’。

iccassa evamāgataṃ hoti.

它就必然归结到这一点。

Tasmā taṃ na upapajjati – ‘cakkhuviññāṇaṃ attā’ti yo vadeyya.

因此，那是不成立的——如果有人说：‘眼识是我’。

Iti cakkhu anattā, rūpā anattā, cakkhuviññāṇaṃ anattā.

所以，眼是非我，色是非我，眼识是非我。

“‘Cakkhusamphasso attā’ti yo vadeyya taṃ na upapajjati.

④ 如果有人说：‘眼触是我’，那是不成立的。

Cakkhusamphassassa uppādopi vayopi paññāyati.

眼触有生起也被了知，有灭去也被了知。

Yassa kho pana uppādopi vayopi paññāyati,

而对于有生起和灭去被了知的事物，

‘attā me uppajjati ca veti cā’ti

就会得出这样的结论：‘我的我在生起和灭去’。

iccassa evamāgataṃ hoti.

它就必然归结到这一点。

Tasmā taṃ na upapajjati – ‘cakkhusamphasso attā’ti yo vadeyya. 因此，那是不成立的——如果有人说：‘眼触是我’。

Iti cakkhu anattā, rūpā anattā, cakkhuviññāṇaṃ anattā, cakkhusamphasso anattā.

所以，眼是非我，色是非我，眼识是非我，眼触是非我。

“‘Vedanā attā’ti yo vadeyya taṃ na upapajjati.

⑤ 如果有人说：‘受是我’，那是不成立的。

Vedanāya uppādopi vayopi paññāyati.

受有生起也被了知，有灭去也被了知。

Yassa kho pana uppādopi vayopi paññāyati,

而对于有生起和灭去被了知的事物，

‘attā me uppajjati ca veti cā’ti

就会得出这样的结论：‘我的我在生起和灭去’。

iccassa evamāgataṃ hoti.

它就必然归结到这一点。

Tasmā taṃ na upapajjati – ‘vedanā attā’ti yo vadeyya.

因此，那是不成立的——如果有人说：‘受是我’。

Iti cakkhu anattā, rūpā anattā, cakkhuviññāṇaṃ anattā, cakkhusamphasso anattā, vedanā anattā.

所以，眼是非我，色是非我，眼识是非我，眼触是非我，受是非我。

“‘Taṇhā attā’ti yo vadeyya taṃ na upapajjati.

⑥ 如果有人说：‘爱是我’，那是不成立的。

Taṇhāya uppādopi vayopi paññāyati.

爱有生起也被了知，有灭去也被了知。

Yassa kho pana uppādopi vayopi paññāyati,

而对于有生起和灭去被了知的事物，

‘attā me uppajjati ca veti cā’ti

就会得出这样的结论：‘我的我在生起和灭去’。

iccassa evamāgataṃ hoti.

它就必然归结到这一点。

Tasmā taṃ na upapajjati – ‘taṇhā attā’ti yo vadeyya.

因此，那是不成立的——如果有人说：‘爱是我’。

Iti cakkhu anattā, rūpā anattā, cakkhuviññāṇaṃ anattā, cakkhusamphasso anattā, vedanā anattā, taṇhā anattā.

所以，眼是非我，色是非我，眼识是非我，眼触是非我，受是非我，爱是非我。

423. “‘Sotaṃ attā’ti yo vadeyya…pe…

如果有人说：‘耳是我’……（那是不成立的……耳是非我）。

‘ghānaṃ attā’ti yo vadeyya…

说：‘鼻是我’……（那是不成立的……鼻是非我）。

‘jivhā attā’ti yo vadeyya…

说：‘舌是我’……（那是不成立的……舌是非我）。

‘kāyo attā’ti yo vadeyya…

说：‘身是我’……（那是不成立的……身是非我）。

① ‘mano attā’ti yo vadeyya taṃ na upapajjati.

说：‘意是我’，那是不成立的。

Manassa uppādopi vayopi paññāyati.

意有生起也被了知，有灭去也被了知。

Yassa kho pana uppādopi vayopi paññāyati,

而对于有生起和灭去被了知的事物，

‘attā me uppajjati ca veti cā’ti

就会得出这样的结论：‘我的我在生起和灭去’。

iccassa evamāgataṃ hoti.

它就必然归结到这一点。

Tasmā taṃ na upapajjati – ‘mano attā’ti yo vadeyya.

因此，那是不成立的——如果有人说：‘意是我’。

Iti mano anattā.

所以，意是非我。

“‘Dhammā attā’ti yo vadeyya taṃ na upapajjati.

② 如果有人说：‘法是我’，那是不成立的。

Dhammānaṃ uppādopi vayopi paññāyati.

诸法有生起也被了知，有灭去也被了知。

Yassa kho pana uppādopi vayopi paññāyati,

而对于有生起和灭去被了知的事物，

‘attā me uppajjati ca veti cā’ti

就会得出这样的结论：‘我的我在生起和灭去’。

iccassa evamāgataṃ hoti.

它就必然归结到这一点。

Tasmā taṃ na upapajjati – ‘dhammā attā’ti yo vadeyya.

因此，那是不成立的——如果有人说：‘法是我’。所以，

Iti mano anattā, dhammā anattā.

意是非我，法是非我。

“‘Manoviññāṇaṃ attā’ti yo vadeyya taṃ na upapajjati.

③ 如果有人说：‘意识是我’，那是不成立的。

Manoviññāṇassa uppādopi vayopi paññāyati.

意识有生起也被了知，有灭去也被了知。

Yassa kho pana uppādopi vayopi paññāyati,

而对于有生起和灭去被了知的事物，

‘attā me uppajjati ca veti cā’ti

就会得出这样的结论：‘我的我在生起和灭去’。

iccassa evamāgataṃ hoti.

它就必然归结到这一点。

Tasmā taṃ na upapajjati – ‘manoviññāṇaṃ attā’ti yo vadeyya.

因此，那是不成立的——如果有人说：‘意识是我’。

Iti mano anattā, dhammā anattā, manoviññāṇaṃ anattā.

所以，意是非我，法是非我，意识是非我。

“‘Manosamphasso attā’ti yo vadeyya taṃ na upapajjati.

④ 如果有人说：‘意触是我’，那是不成立的。

Manosamphassassa uppādopi vayopi paññāyati.

意触有生起也被了知，有灭去也被了知。

Yassa kho pana uppādopi vayopi paññāyati,

而对于有生起和灭去被了知的事物，

‘attā me uppajjati ca veti cā’ti

就会得出这样的结论：‘我的我在生起和灭去’。

iccassa evamāgataṃ hoti.

它就必然归结到这一点。

Tasmā taṃ na upapajjati – ‘manosamphasso attā’ti yo vadeyya. Iti mano anattā, dhammā anattā, manoviññāṇaṃ anattā, manosamphasso anattā.

因此，那是不成立的——如果有人说：‘意触是我’。所以，意是非我，法是非我，意识是非我，意触是非我。

“‘Vedanā attā’ti yo vadeyya taṃ na upapajjati.

⑤ 如果有人说：‘受是我’，那是不成立的。

Vedanāya uppādopi vayopi paññāyati.

受有生起也被了知，有灭去也被了知。

Yassa kho pana uppādopi vayopi paññāyati,

而对于有生起和灭去被了知的事物，

‘attā me uppajjati ca veti cā’ti ‘我的我在生起和灭去’，

iccassa evamāgataṃ hoti.

它就必然归结到这一点。

Tasmā taṃ na upapajjati – ‘vedanā attā’ti yo vadeyya.

因此，那是不成立的——如果有人说：‘受是我’。

Iti mano anattā, dhammā anattā, manoviññāṇaṃ anattā, manosamphasso anattā, vedanā anattā.

所以，意是非我，法是非我，意识是非我，意触是非我，受是非我。

“‘Taṇhā attā’ti yo vadeyya taṃ na upapajjati.

⑥ 如果有人说：‘爱是我’，那是不成立的。

Taṇhāya uppādopi vayopi paññāyati.

爱有生起也被了知，有灭去也被了知。

Yassa kho pana uppādopi vayopi paññāyati,

而对于有生起和灭去被了知的事物，

‘attā me uppajjati ca veti cā’ti

就会得出这样的结论：‘我的我在生起和灭去’。

iccassa evamāgataṃ hoti.

它就必然归结到这一点。

Tasmā taṃ na upapajjati – ‘taṇhā attā’ti yo vadeyya.

因此，那是不成立的——如果有人说：‘爱是我’。

Iti mano anattā, dhammā anattā, manoviññāṇaṃ anattā, manosamphasso anattā, vedanā anattā, taṇhā anattā.

所以，意是非我，法是非我，意识是非我，意触是非我，受是非我，爱是非我。

424. “Ayaṃ kho pana, bhikkhave, sakkāyasamudayagāminī paṭipadā –

诸位比丘！这也就是导致身见（或译：有身见、我见）集起的道路：

cakkhuṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati;

即是观察眼为‘这是我的，我是这个，这是我的我’；

rūpe ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati;

观察色为‘这是我的，我是这个，这是我的我’；

cakkhuviññāṇaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati;

观察眼识为‘这是我的，我是这个，这是我的我’；

cakkhusamphassaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati;

观察眼触为‘这是我的，我是这个，这是我的我’；

vedanaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati;

观察受为‘这是我的，我是这个，这是我的我’；

taṇhaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati;

观察爱为‘这是我的，我是这个，这是我的我’；

sotaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati…pe…

观察耳……‘这是我的，我是这个，这是我的我’；

ghānaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati…pe…

鼻……‘这是我的，我是这个，这是我的我’；

jivhaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati…pe…

舌……‘这是我的，我是这个，这是我的我’；

kāyaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati…pe…

身……‘这是我的，我是这个，这是我的我’；

manaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti

意为‘这是我的，我是这个，这是我的我’；

samanupassati, dhamme ‘etaṃ mama, esohamasmi, eso me attā’ti

观察诸法为‘这是我的，我是这个，这是我的我’；

samanupassati, manoviññāṇaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti

观察意识为‘这是我的，我是这个，这是我的我’；

samanupassati, manosamphassaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti

观察意触为‘这是我的，我是这个，这是我的我’；

samanupassati, vedanaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti

观察受为‘这是我的，我是这个，这是我的我’；

samanupassati, taṇhaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati.

观察爱为‘这是我的，我是这个，这是我的我’。

“Ayaṃ kho pana, bhikkhave, sakkāyanirodhagāminī paṭipadā –

诸位比丘！这也就是导致身见（或译：有身见、我见）灭尽的道路：

cakkhuṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati.

即是观察眼为‘这不是我的，我不是这个，这不是我的我’。

Rūpe ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati.

观察色为‘这不是我的，我不是这个，这不是我的我’。

Cakkhuviññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati.

观察眼识为‘这不是我的，我不是这个，这不是我的我’。

Cakkhusamphassaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati.

观察眼触为‘这不是我的，我不是这个，这不是我的我’。

Vedanaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati.

观察受为‘这不是我的，我不是这个，这不是我的我’。

Taṇhaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati.

观察爱为‘这不是我的，我不是这个，这不是我的我’。

Sotaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati…pe…

观察耳……‘这不是我的，我不是这个，这不是我的我’；

ghānaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati…

鼻……‘这不是我的，我不是这个，这不是我的我’；

jivhaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati…

舌……‘这不是我的，我不是这个，这不是我的我’；

kāyaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati…

身……‘这不是我的，我不是这个，这不是我的我’；

manaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati.

意为‘这不是我的，我不是这个，这不是我的我’。

Dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati.

观察法为‘这不是我的，我不是这个，这不是我的我’。

Manoviññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati.

观察意识为‘这不是我的，我不是这个，这不是我的我’。

Manosamphassaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati.

观察意触为‘这不是我的，我不是这个，这不是我的我’。

Vedanaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati.

观察受为‘这不是我的，我不是这个，这不是我的我’。

Taṇhaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati.

观察爱为‘这不是我的，我不是这个，这不是我的我’。

425. “Cakkhuñca, bhikkhave, paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso,

① 诸位比丘！缘于眼和色而眼识生起，三者的和合就是触。

phassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā.

以触为缘而生起感受——或乐、或苦、或不苦不乐。

So sukhāya vedanāya phuṭṭho samāno abhinandati abhivadati ajjhosāya tiṭṭhati.

当他被乐受所触及时，他欢喜、称赞、持续地执着它。

Tassa rāgānusayo anuseti.

他的贪欲随眠（潜在的习性）就潜伏增长。

Dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati.

当他被苦受所触及时，他忧愁、疲惫、悲叹、捶胸哭泣、陷入迷乱。

Tassa paṭighānusayo anuseti. 于彼随增瞋恚随眠。

他的瞋恚随眠就潜伏增长。

Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti.

当他被不苦不乐受所触及时，他不能如实地了知那感受的集起、灭去、乐味、过患以及出离。

Tassa avijjānusayo anuseti.So vata, bhikkhave, sukhāya vedanāya rāgānusayaṃ appahāya dukkhāya vedanāya paṭighānusayaṃ appaṭivinodetvā

他的无明随眠就潜伏增长。

So vata, bhikkhave, sukhāya vedanāya rāgānusayaṃ appahāya

诸位比丘！那个人，对乐受不断除贪欲随眠；

dukkhāya vedanāya paṭighānusayaṃ appaṭivinodetvā

对苦受不舍离瞋恚随眠；

adukkhamasukhāya vedanāya avijjānusayaṃ asamūhanitvā

对不苦不乐受不根除无明随眠；

avijjaṃ appahāya vijjaṃ anuppādetvā

不断除无明，不生起明，

diṭṭheva dhamme dukkhassantakaro bhavissatīti – netaṃ ṭhānaṃ vijjati.

想要在现世就成为终结痛苦的人——这是不可能发生的。

“Sotañca, bhikkhave, paṭicca sadde ca uppajjati sotaviññāṇaṃ…pe…

② 诸位比丘！缘于耳和声而耳识生起……（三者的和合就是触。）

以触为缘而生起感受——或乐、或苦、或不苦不乐。

当他被乐受所触及时，他欢喜、称赞、持续地执着它，他的贪欲随眠就潜伏增长。

当他被苦受所触及时，他忧愁、疲惫、悲叹、捶胸哭泣、陷入迷乱，他的瞋恚随眠就潜伏增长。

当他被不苦不乐受所触及时，他不能如实地了知那感受的集起、灭去、乐味、过患以及出离，他的无明随眠就潜伏增长。

诸位比丘！那个人，对乐受不断除贪欲随眠；对苦受不舍离瞋恚随眠；对不苦不乐受不根除无明随眠；不断除无明，不生起明，想要在现世就成为终结痛苦的人——这是不可能发生的。

ghānañca, bhikkhave, paṭicca gandhe ca uppajjati ghānaviññāṇaṃ…pe…

③ 诸位比丘！缘于鼻和香而鼻识生起……（三者的和合就是触。）

以触为缘而生起感受——或乐、或苦、或不苦不乐。

当他被乐受所触及时，他欢喜、称赞、持续地执着它，他的贪欲随眠就潜伏增长。

当他被苦受所触及时，他忧愁、疲惫、悲叹、捶胸哭泣、陷入迷乱，他的瞋恚随眠就潜伏增长。

当他被不苦不乐受所触及时，他不能如实地了知那感受的集起、灭去、乐味、过患以及出离，他的无明随眠就潜伏增长。

诸位比丘！那个人，对乐受不断除贪欲随眠；对苦受不舍离瞋恚随眠；对不苦不乐受不根除无明随眠；不断除无明，不生起明，想要在现世就成为终结痛苦的人——这是不可能发生的。

jivhañca, bhikkhave, paṭicca rase ca uppajjati jivhāviññāṇaṃ…pe…

④ 诸位比丘！缘于舌和味而舌识生起……（三者的和合就是触。）

以触为缘而生起感受——或乐、或苦、或不苦不乐。

当他被乐受所触及时，他欢喜、称赞、持续地执着它，他的贪欲随眠就潜伏增长。

当他被苦受所触及时，他忧愁、疲惫、悲叹、捶胸哭泣、陷入迷乱，他的瞋恚随眠就潜伏增长。

当他被不苦不乐受所触及时，他不能如实地了知那感受的集起、灭去、乐味、过患以及出离，他的无明随眠就潜伏增长。

诸位比丘！那个人，对乐受不断除贪欲随眠；对苦受不舍离瞋恚随眠；对不苦不乐受不根除无明随眠；不断除无明，不生起明，想要在现世就成为终结痛苦的人——这是不可能发生的。

kāyañca, bhikkhave, paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṃ…pe…

⑤ 诸位比丘！缘于身和触而身识生起……（三者的和合就是触。）

以触为缘而生起感受——或乐、或苦、或不苦不乐。

当他被乐受所触及时，他欢喜、称赞、持续地执着它，他的贪欲随眠就潜伏增长。

当他被苦受所触及时，他忧愁、疲惫、悲叹、捶胸哭泣、陷入迷乱，他的瞋恚随眠就潜伏增长。

当他被不苦不乐受所触及时，他不能如实地了知那感受的集起、灭去、乐味、过患以及出离，他的无明随眠就潜伏增长。

诸位比丘！那个人，对乐受不断除贪欲随眠；对苦受不舍离瞋恚随眠；对不苦不乐受不根除无明随眠；不断除无明，不生起明，想要在现世就成为终结痛苦的人——这是不可能发生的。

manañca, bhikkhave, paṭicca dhamme ca uppajjati manoviññāṇaṃ, tiṇṇaṃ saṅgati phasso,

⑥ 诸位比丘！缘于意和法而意识生起，三者的和合就是触。

phassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā.

以触为缘而生起感受——或乐、或苦、或不苦不乐。

So sukhāya vedanāya phuṭṭho samāno abhinandati abhivadati ajjhosāya tiṭṭhati.

当他被乐受所触及时，他欢喜、称赞、持续地执着它。

Tassa rāgānusayo anuseti.

他的贪欲随眠就潜伏增长。

Dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati.

当他被苦受所触及时，他忧愁、疲惫、悲叹、捶胸哭泣、陷入迷乱。

Tassa paṭighānusayo anuseti.

他的瞋恚随眠就潜伏增长。

Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti.

当他被不苦不乐受所触及时，他不能如实地了知那感受的集起、灭去、乐味、过患以及出离。

Tassa avijjānusayo anuseti.

他的无明随眠就潜伏增长。

So vata, bhikkhave, sukhāya vedanāya rāgānusayaṃ appahāya 诸位比丘！那个人，对乐受不断除贪欲随眠；

dukkhāya vedanāya paṭighānusayaṃ appaṭivinodetvā

对苦受不舍离瞋恚随眠；

adukkhamasukhāya vedanāya avijjānusayaṃ asamūhanitvā

对不苦不乐受不根除无明随眠；

avijjaṃ appahāya vijjaṃ anuppādetvā

不断除无明，不生起明，
diṭṭhadhamma
diṭṭheva dhamme dukkhassantakaro bhavissatīti – netaṃ ṭhānaṃ vijjati.

想要在现世就成为终结痛苦的人——这是不可能发生的。

426. “Cakkhuñca, bhikkhave, paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso,

➊ 诸位比丘！缘于眼和色而眼识生起，三者的和合就是触。

phassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā.

以触为缘而生起感受——或乐、或苦、或不苦不乐。

So sukhāya vedanāya phuṭṭho samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati.

当他被乐受所触及时，他不欢喜、不称赞、不持续地执着它。

Tassa rāgānusayo nānuseti.

他的贪欲随眠就不潜伏增长。

Dukkhāya vedanāya phuṭṭho samāno na socati na kilamati paridevati na urattāḷiṃ kandati na sammohaṃ āpajjati.

当他被苦受所触及时，他不忧愁、不疲惫、不悲叹、不捶胸哭泣、不陷入迷乱。

Tassa paṭighānusayo nānuseti.

他的瞋恚随眠就不潜伏增长。

Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.

当他被不苦不乐受所触及时，他能如实地了知那感受的集起、灭去、乐味、过患以及出离。

Tassa avijjānusayo nānuseti.

他的无明随眠就不潜伏增长。

So vata, bhikkhave, sukhāya vedanāya rāgānusayaṃ pahāya

诸位比丘！那个人，对乐受断除贪欲随眠；

dukkhāya vedanāya paṭighānusayaṃ paṭivinodetvā

对苦受舍离瞋恚随眠；

adukkhamasukhāya vedanāya avijjānusayaṃ samūhanitvā

对不苦不乐受根除无明随眠；

avijjaṃ pahāya vijjaṃ uppādetvā

断除无明，而生起明，

diṭṭheva dhamme dukkhassantakaro bhavissatīti – ṭhānametaṃ vijjati.

在现世就成为终结痛苦的人——这是可能发生的。

“Sotañca, bhikkhave, paṭicca sadde ca uppajjati sotaviññāṇaṃ…pe….

➋

诸位比丘！缘于耳和声而耳识生起……（三者的和合就是触。）

以触为缘而生起感受——或乐、或苦、或不苦不乐。

当他被乐受所触及时，他不欢喜、不称赞、不持续地执着它，他的贪欲随眠就不潜伏增长。

当他被苦受所触及时，他不忧愁、不疲惫、不悲叹、不捶胸哭泣、不陷入迷乱，他的瞋恚随眠就不潜伏增长。

当他被不苦不乐受所触及时，他能如实地了知那感受的集起、灭去、乐味、过患以及出离，他的无明随眠就不潜伏增长。

诸位比丘！那个人，对乐受断除贪欲随眠；对苦受舍离瞋恚随眠；对不苦不乐受根除无明随眠；断除无明，而生起明，在现世就成为终结痛苦的人——这是可能发生的。

“Ghānañca, bhikkhave, paṭicca gandhe ca uppajjati ghānaviññāṇaṃ…pe….

➌ 诸位比丘！缘于鼻和香而鼻识生起……（三者的和合就是触。）

以触为缘而生起感受——或乐、或苦、或不苦不乐。

当他被乐受所触及时，他不欢喜、不称赞、不持续地执着它，他的贪欲随眠就不潜伏增长。

当他被苦受所触及时，他不忧愁、不疲惫、不悲叹、不捶胸哭泣、不陷入迷乱，他的瞋恚随眠就不潜伏增长。

当他被不苦不乐受所触及时，他能如实地了知那感受的集起、灭去、乐味、过患以及出离，他的无明随眠就不潜伏增长。

诸位比丘！那个人，对乐受断除贪欲随眠；对苦受舍离瞋恚随眠；对不苦不乐受根除无明随眠；断除无明，而生起明，在现世就成为终结痛苦的人——这是可能发生的。

“Jivhañca, bhikkhave, paṭicca rase ca uppajjati jivhāviññāṇaṃ…pe….

➍ 诸位比丘！缘于舌和味而舌识生起……（三者的和合就是触。）

以触为缘而生起感受——或乐、或苦、或不苦不乐。

当他被乐受所触及时，他不欢喜、不称赞、不持续地执着它，他的贪欲随眠就不潜伏增长。

当他被苦受所触及时，他不忧愁、不疲惫、不悲叹、不捶胸哭泣、不陷入迷乱，他的瞋恚随眠就不潜伏增长。

当他被不苦不乐受所触及时，他能如实地了知那感受的集起、灭去、乐味、过患以及出离，他的无明随眠就不潜伏增长。

诸位比丘！那个人，对乐受断除贪欲随眠；对苦受舍离瞋恚随眠；对不苦不乐受根除无明随眠；断除无明，而生起明，在现世就成为终结痛苦的人——这是可能发生的。

“Kāyañca, bhikkhave, paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṃ…pe….

➎ 诸位比丘！缘于身和触而身识生起……（三者的和合就是触。）

以触为缘而生起感受——或乐、或苦、或不苦不乐。

当他被乐受所触及时，他不欢喜、不称赞、不持续地执着它，他的贪欲随眠就不潜伏增长。

当他被苦受所触及时，他不忧愁、不疲惫、不悲叹、不捶胸哭泣、不陷入迷乱，他的瞋恚随眠就不潜伏增长。

当他被不苦不乐受所触及时，他能如实地了知那感受的集起、灭去、乐味、过患以及出离，他的无明随眠就不潜伏增长。

诸位比丘！那个人，对乐受断除贪欲随眠；对苦受舍离瞋恚随眠；对不苦不乐受根除无明随眠；断除无明，而生起明，在现世就成为终结痛苦的人——这是可能发生的。

“Manañca, bhikkhave, paṭicca dhamme ca uppajjati manoviññāṇaṃ tiṇṇaṃ saṅgati phasso,

➏ 诸位比丘！缘于意和法而意识生起，三者的和合就是触。

phassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā.

以触为缘而生起感受——或乐、或苦、或不苦不乐。

So sukhāya vedanāya phuṭṭho samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa rāgānusayo nānuseti.

当他被乐受所触及时，他不欢喜、不称赞、不持续地执着它，他的贪欲随眠就不潜伏增长。

Dukkhāya vedanāya phuṭṭho samāno na socati na kilamati na paridevati na urattāḷiṃ kandati na sammohaṃ āpajjati. Tassa paṭighānusayo nānuseti.

当他被苦受所触及时，他不忧愁、不疲惫、不悲叹、不捶胸哭泣、不陷入迷乱，他的瞋恚随眠就不潜伏增长。

Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. Tassa avijjānusayo nānuseti.

当他被不苦不乐受所触及时，他能如实地了知那感受的集起、灭去、乐味、过患以及出离，他的无明随眠就不潜伏增长。

So vata, bhikkhave, sukhāya vedanāya rāgānusayaṃ pahāya

诸位比丘！那个人，对乐受断除贪欲随眠；

dukkhāya vedanāya paṭighānusayaṃ paṭivinodetvā

对苦受舍离瞋恚随眠；

adukkhamasukhāya vedanāya avijjānusayaṃ samūhanitvā

对不苦不乐受根除无明随眠；

avijjaṃ pahāya vijjaṃ uppādetvā

断除无明，而生起明，

diṭṭheva dhamme dukkhassantakaro bhavissatīti – ṭhānametaṃ vijjati.

在现世就成为终结痛苦的人——这是可能发生的。

427. “Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmiṃ [cakkhusmimpi (syā. kaṃ.) evamitaresupi] nibbindati, rūpesu nibbindati, cakkhuviññāṇe nibbindati, cakkhusamphasse nibbindati, vedanāya nibbindati, taṇhāya nibbindati.

诸位比丘！如此观察的多闻圣弟子，会对眼厌离，对诸色厌离，对眼识厌离，对眼触厌离，对受厌离，对爱厌离。

Sotasmiṃ nibbindati, saddesu nibbindati…pe…

对耳厌离，对诸声厌离…（对耳识厌离，对耳触厌离，对受厌离，对爱厌离）。

ghānasmiṃ nibbindati, gandhesu nibbindati…

对鼻厌离，对诸香厌离…（对鼻识厌离，对鼻触厌离，对受厌离，对爱厌离）。

jivhāya nibbindati, rasesu nibbindati…

对舌厌离，对诸味厌离…（对舌识厌离，对舌触厌离，对受厌离，对爱厌离）。

kāyasmiṃ nibbindati, phoṭṭhabbesu nibbindati…

对身厌离，对诸触厌离…（对身识厌离，对身触厌离，对受厌离，对爱厌离）。

manasmiṃ nibbindati, dhammesu nibbindati, manoviññāṇe nibbindati, manosamphasse nibbindati, vedanāya nibbindati, taṇhāya nibbindati.

对意厌离，对诸法厌离，对意识厌离，对意触厌离，对受厌离，对爱厌离。

Nibbindaṃ virajjati, virāgā vimuccati.

因为厌离而离欲，因为离欲而解脱。

Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.

在解脱中，生起‘已解脱’的智慧。

‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.

他了知：‘生已尽，梵行已立，应作已作，不再有（生死轮回）的状态了。’”

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

世尊说了这番话。那些比丘心意满足，欢喜世尊所说。

Imasmiṃ kho pana veyyākaraṇasmiṃ bhaññamāne saṭṭhimattānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsūti.

当这个解说被宣讲时，大约有六十位比丘的心无所执取而从诸（烦恼）漏中解脱了。──

Chachakkasuttaṃ niṭṭhitaṃ chaṭṭhaṃ.

六六经终

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《3》Uparipaṇṇāsapāḷi 后分五十二经篇 (MN 101-152, 1-463)/5. Saḷāyatanavagga 六处品 (MN 143-152, 383-463)”

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【经名】 5.7 Mahāsaḷāyatanikasutta 大六处经 (MN 149, 428-433)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Mahāsaḷāyatanikasuttaṃ

428. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – “mahāsaḷāyatanikaṃ vo, bhikkhave, desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

429. “Cakkhuṃ, bhikkhave, ajānaṃ apassaṃ yathābhūtaṃ, rūpe ajānaṃ apassaṃ yathābhūtaṃ, cakkhuviññāṇaṃ ajānaṃ apassaṃ yathābhūtaṃ, cakkhusamphassaṃ ajānaṃ apassaṃ yathābhūtaṃ, yamidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ajānaṃ apassaṃ yathābhūtaṃ, cakkhusmiṃ sārajjati, rūpesu sārajjati, cakkhuviññāṇe sārajjati, cakkhusamphasse sārajjati, yamidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi sārajjati.

“Tassa sārattassa saṃyuttassa sammūḷhassa assādānupassino viharato āyatiṃ pañcupādānakkhandhā upacayaṃ gacchanti. Taṇhā cassa ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, sā cassa pavaḍḍhati. Tassa kāyikāpi darathā pavaḍḍhanti, cetasikāpi darathā pavaḍḍhanti; kāyikāpi santāpā pavaḍḍhanti, cetasikāpi santāpā pavaḍḍhanti; kāyikāpi pariḷāhā pavaḍḍhanti, cetasikāpi pariḷāhā pavaḍḍhanti. So kāyadukkhampi [kāyikadukkhampi (syā. kaṃ.), kāyikaṃ dukkhampi (ka.)] cetodukkhampi paṭisaṃvedeti.

“Sotaṃ, bhikkhave, ajānaṃ apassaṃ yathābhūtaṃ…pe… ghānaṃ, bhikkhave, ajānaṃ apassaṃ yathābhūtaṃ…pe… jivhaṃ, bhikkhave, ajānaṃ apassaṃ yathābhūtaṃ…pe… kāyaṃ, bhikkhave, ajānaṃ apassaṃ yathābhūtaṃ…pe… manaṃ, bhikkhave, ajānaṃ apassaṃ yathābhūtaṃ, dhamme, bhikkhave, ajānaṃ apassaṃ yathābhūtaṃ, manoviññāṇaṃ, bhikkhave, ajānaṃ apassaṃ yathābhūtaṃ, manosamphassaṃ, bhikkhave, ajānaṃ apassaṃ yathābhūtaṃ, yamidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ajānaṃ apassaṃ yathābhūtaṃ, manasmiṃ sārajjati, dhammesu sārajjati, manoviññāṇe sārajjati, manosamphasse sārajjati, yamidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi sārajjati.

“Tassa sārattassa saṃyuttassa sammūḷhassa assādānupassino viharato āyatiṃ pañcupādānakkhandhā upacayaṃ gacchanti. Taṇhā cassa ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, sā cassa pavaḍḍhati. Tassa kāyikāpi darathā pavaḍḍhanti, cetasikāpi darathā pavaḍḍhanti; kāyikāpi santāpā pavaḍḍhanti, cetasikāpi santāpā pavaḍḍhanti; kāyikāpi pariḷāhā pavaḍḍhanti, cetasikāpi pariḷāhā pavaḍḍhanti. So kāyadukkhampi cetodukkhampi paṭisaṃvedeti.

430. “Cakkhuñca kho, bhikkhave, jānaṃ passaṃ yathābhūtaṃ, rūpe jānaṃ passaṃ yathābhūtaṃ, cakkhuviññāṇaṃ jānaṃ passaṃ yathābhūtaṃ, cakkhusamphassaṃ jānaṃ passaṃ yathābhūtaṃ, yamidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi jānaṃ passaṃ yathābhūtaṃ, cakkhusmiṃ na sārajjati, rūpesu na sārajjati, cakkhuviññāṇe na sārajjati, cakkhusamphasse na sārajjati, yamidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi na sārajjati.

“Tassa asārattassa asaṃyuttassa asammūḷhassa ādīnavānupassino viharato āyatiṃ pañcupādānakkhandhā apacayaṃ gacchanti. Taṇhā cassa ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, sā cassa pahīyati. Tassa kāyikāpi darathā pahīyanti, cetasikāpi darathā pahīyanti; kāyikāpi santāpā pahīyanti, cetasikāpi santāpā pahīyanti; kāyikāpi pariḷāhā pahīyantntti, cetasikāpi pariḷāhā pahīyanti. So kāyasukhampi cetosukhampi paṭisaṃvedeti.

431. “Yā tathābhūtassa [yathābhūtassa (sī. pī.)] diṭṭhi sāssa hoti sammādiṭṭhi; yo tathābhūtassa [yathābhūtassa (sī. pī.)] saṅkappo svāssa hoti sammāsaṅkappo; yo tathābhūtassa [yathābhūtassa (sī. pī.)] vāyāmo svāssa hoti sammāvāyāmo; yā tathābhūtassa [yathābhūtassa (sī. pī.)] sati sāssa hoti sammāsati; yo tathābhūtassa [yathābhūtassa (sī. pī.)] samādhi svāssa hoti sammāsamādhi. Pubbeva kho panassa kāyakammaṃ vacīkammaṃ ājīvo suparisuddho hoti. Evamassāyaṃ ariyo aṭṭhaṅgiko maggo bhāvanāpāripūriṃ gacchati.

“Tassa evaṃ imaṃ ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvayato cattāropi satipaṭṭhānā bhāvanāpāripūriṃ gacchanti, cattāropi sammappadhānā bhāvanāpāripūriṃ gacchanti, cattāropi iddhipādā bhāvanāpāripūriṃ gacchanti, pañcapi indriyāni bhāvanāpāripūriṃ gacchanti, pañcapi balāni bhāvanāpāripūriṃ gacchanti, sattapi bojjhaṅgā bhāvanāpāripūriṃ gacchanti.

“Tassime dve dhammā yuganandhā [yuganaddhā (sī. syā. kaṃ.)] vattanti – samatho ca vipassanā ca. So ye dhammā abhiññā pariññeyyā te dhamme abhiññā parijānāti. Ye dhammā abhiññā pahātabbā te dhamme abhiññā pajahati. Ye dhammā abhiññā bhāvetabbā te dhamme abhiññā bhāveti. Ye dhammā abhiññā sacchikātabbā te dhamme abhiññā sacchikaroti.

“Katame ca, bhikkhave, dhammā abhiññā pariññeyyā? ‘Pañcupādānakkhandhā’ tissa vacanīyaṃ, seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ime dhammā abhiññā pariññeyyā.

“Katame ca, bhikkhave, dhammā abhiññā pahātabbā? Avijjā ca bhavataṇhā ca – ime dhammā abhiññā pahātabbā.

“Katame ca, bhikkhave, dhammā abhiññā bhāvetabbā? Samatho ca vipassanā ca – ime dhammā abhiññā bhāvetabbā.

“Katame, bhikkhave, dhammā abhiññā sacchikātabbā? Vijjā ca vimutti ca – ime dhammā abhiññā sacchikātabbā.

432. “Sotaṃ, bhikkhave, jānaṃ passaṃ yathābhūtaṃ…pe… ghānaṃ bhikkhave, jānaṃ passaṃ yathābhūtaṃ…pe… jivhaṃ, bhikkhave, jānaṃ passaṃ yathābhūtaṃ… kāyaṃ, bhikkhave, jānaṃ passaṃ yathābhūtaṃ… manaṃ, bhikkhave, jānaṃ passaṃ yathābhūtaṃ, dhamme jānaṃ passaṃ yathābhūtaṃ, manoviññāṇaṃ jānaṃ passaṃ yathābhūtaṃ, manosamphassaṃ jānaṃ passaṃ yathābhūtaṃ, yamidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi jānaṃ passaṃ yathābhūtaṃ, manasmiṃ na sārajjati, dhammesu na sārajjati, manoviññāṇe na sārajjati, manosamphasse na sārajjati, yamidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi na sārajjati.

“Tassa asārattassa asaṃyuttassa asammūḷhassa ādīnavānupassino viharato āyatiṃ pañcupādānakkhandhā apacayaṃ gacchanti. Taṇhā cassa ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, sā cassa pahīyati. Tassa kāyikāpi darathā pahīyanti, cetasikāpi darathā pahīyanti; kāyikāpi santāpā pahīyanti, cetasikāpi santāpā pahīyanti; kāyikāpi pariḷāhā pahīyanti, cetasikāpi pariḷāhā pahīyanti. So kāyasukhampi cetosukhampi paṭisaṃvedeti.

433. “Yā tathābhūtassa diṭṭhi sāssa hoti sammādiṭṭhi; yo tathābhūtassa saṅkappo svāssa hoti sammāsaṅkappo; yo tathābhūtassa vāyāmo svāssa hoti sammāvāyāmo; yā tathābhūtassa sati sāssa hoti sammāsati; yo tathābhūtassa samādhi svāssa hoti sammāsamādhi. Pubbeva kho panassa kāyakammaṃ vacīkammaṃ ājīvo suparisuddho hoti. Evamassāyaṃ ariyo aṭṭhaṅgiko maggo bhāvanāpāripūriṃ gacchati.

“Tassa evaṃ imaṃ ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvayato cattāropi satipaṭṭhānā bhāvanāpāripūriṃ gacchanti, cattāropi sammappadhānā bhāvanāpāripūriṃ gacchanti, cattāropi iddhipādā bhāvanāpāripūriṃ gacchanti, pañcapi indriyāni bhāvanāpāripūriṃ gacchanti, pañcapi balāni bhāvanāpāripūriṃ gacchanti, sattapi bojjhaṅgā bhāvanāpāripūriṃ gacchanti.

“Tassime dve dhammā yuganandhā vattanti – samatho ca vipassanā ca. So ye dhammā abhiññā pariññeyyā te dhamme abhiññā parijānāti. Ye dhammā abhiññā pahātabbā te dhamme abhiññā pajahati. Ye dhammā abhiññā bhāvetabbā te dhamme abhiññā bhāveti. Ye dhammā abhiññā sacchikātabbā te dhamme abhiññā sacchikaroti.

“Katame ca, bhikkhave, dhammā abhiññā pariññeyyā? ‘Pañcupādānakkhandhā’ tissa vacanīyaṃ, seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ime dhammā abhiññā pariññeyyā.

“Katame ca, bhikkhave, dhammā abhiññā pahātabbā? Avijjā ca bhavataṇhā ca – ime dhammā abhiññā pahātabbā.

“Katame ca, bhikkhave, dhammā abhiññā bhāvetabbā? Samatho ca vipassanā ca – ime dhammā abhiññā bhāvetabbā.

“Katame ca, bhikkhave, dhammā abhiññā sacchikātabbā? Vijjā ca vimutti ca – ime dhammā abhiññā sacchikātabbā”ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Mahāsaḷāyatanikasuttaṃ niṭṭhitaṃ sattamaṃ.

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第一四九 大六处经 Mahāsaḷāyatanikasuttaṃ

我是这样听说的。

有一次，世尊住在舍卫城祇陀林给孤独园。在那里，世尊召唤诸比丘：“诸比丘！”那些

比丘回答世尊：“世尊。”世尊这样说道：“诸比丘！我将为你们说大六处[经]。仔细

听，好好地思量。我将要说了。”那些比丘回答世尊：“是的，世尊。”世尊于是这样说：

“诸比丘！不能如实地了知、看见眼，不能如实地了知、看见各种色，不能如实地了知、看见眼识，不能如实地了知、

看见眼触，又对于那缘于眼触而生起的乐、或苦、或不苦不乐的感受，也不能如实地了知、看见它们，就会贪爱执着

于眼，贪爱执着于各种色，贪爱执着于眼识，贪爱执着于眼触，又对于那缘于眼触而生起的乐、或苦、或不苦不乐的

感受，也贪爱执着于它们。像这样贪爱执着、被束缚、迷惘、持续观察其味而住的人，未来就会积累五种执取蕴。并且他那导致再生的渴爱，与喜、贪一同活动，在各种地方寻求欢喜，这渴爱还会对他增长。

他身体上的种种忧虑苦恼会增长，心理上的忧虑苦恼也会增长。身体上的种种热恼会增长，心理上的种种热恼也会增长。

身体上的种种烧灼苦恼会增长，心理上的种种烧灼苦恼也会增长。他感受到身体的痛苦也[感受到]心理的痛苦。

诸比丘！不能如实地了知、看见耳……诸比丘！不能如实地了知、看见鼻……诸比丘！不能如实地了知、看见

舌……诸比丘！不能如实地了知、看见身……诸比丘！不能如实地了知、看见意，诸比丘！不能如实地了知、看见

各种法，诸比丘！不能如实地了知、看见意识，诸比丘！不能如实地了知、看见意触，又缘于那意触，而

生起乐、或苦、或不苦不乐的感受，也不能如实地了知、看见这些，于是就贪爱执着于意，贪爱执着于各种法，

贪爱执着于意识，贪爱执着于意触，又缘于那意触，而生起乐、或苦、或不苦不乐的感受，也贪爱执着

它们……心理的苦恼也会增长。他感受到身体的痛苦也[感受到]心理的痛苦。

诸比丘！而能如实地了知、看见眼，如实地了知、看见各种色，如实地了知、看见眼识，如实地了知、看见眼

触，又缘于那眼触，而生起乐、或苦、或不苦不乐的感受，也能如实地了知、看见它们，就不会贪爱执着于眼，

不贪爱执着于各种色，不贪爱执着于眼识，不贪爱执着于眼触，又缘于那眼触，而生起乐、或苦、或不苦

不乐的感受，也不贪爱执着它们。像这样不贪爱执着、不被束缚、不迷惘、看见过患而住的人，于未

来，五种执取蕴就会损减。并且他那导致再生的渴爱，与喜、贪一同活动，在各种地方寻求欢喜，这渴爱

就对他被断除了，他身体上的种种忧虑苦恼也被断除，心理上的种种忧虑苦恼也被断除。身体上的种种热恼也被断除，心理上的种种热恼

也被断除。身体上的种种烧灼苦恼也被断除，心理上的种种烧灼苦恼也被断除。他感受到身体的快乐也[感受到]心理的快乐。

他那如实者的见解，就是正见。他那如实者的思维，就是正思维。他那如实的精

进，就是正精进。他那如实者的忆念，就是正念。他那如实者的定力，就是正定。并且在

此之前他的身业、语业、谋生方式就已经完全清净了。像这样，他这条八支圣道就修习

达到了圆满。对他来说，像这样

修习这条八支圣道，四念住的修习也达到了圆满。四正勤的修习也达到了圆满。四神

足的修习也达到了圆满。五根的修习也达到了圆满。五力的修习也达到了圆满。七觉支的修习也达到了圆满。

对他来说这两种法，是双运而转的：[即是]止和观。

“他对于那些应该通过直接智慧去了知并彻底了知的法，就通过直接智慧去了知并彻底了知它们。对于那些应该通过直接

智慧去断除的法，就通过直接智慧去断除它们。对于那些应该通过直接智慧去修习的

法，就通过直接智慧去修习它们。对于那些应该通过直接智慧去证悟的法，就通过直接智慧去证悟它们。

诸比丘！那么，哪些是应该通过直接智慧去了知并彻底了知的法？应当说就是五种执取蕴，也就是：色执取蕴、

受执取蕴、想执取蕴、行执取蕴、识执取蕴。这些就是应该通过直接智慧去了知并彻底了知的法。

又，诸比丘！哪些是应该通过直接智慧去断除的法？就是无明和有爱（对存在的渴爱），这些就是应该通过直接

智慧去断除的法。

又，诸比丘！哪些是应该通过直接智慧去修习的法？就是止和观，这些就是应该通过直接智慧去

修习的法。

又，诸比丘！哪些是应该通过直接智慧去证悟的法？就是明和解脱，这些就是应该通过直接

智慧去证悟的法。

诸比丘！如实地了知、看见耳……诸比丘！如实地了知、看见鼻……诸比丘！如实地了知、看见舌……诸

比丘！如实地了知、看见身……诸比丘！如实地了知、看见意……诸比丘！如实地了知、看见各种法，诸比

丘！如实地了知、看见意识，诸比丘！如实地了知、看见意触，又缘于那意触而生起乐、或苦、或不苦不乐的感受，也能如实地了知、看见

它们。就不贪爱执着于意，不贪爱执着于各种法，不贪爱执着于意识，不贪爱执着于意触，缘于意触而生起乐、

或苦、或不苦不乐的感受，也不贪爱执着它们……心理的种种苦恼也被断除。他感受到身体的快乐也[感受

到]心理的快乐。

他那如实者的见解，就是正见。他那如实者的思维，它……（使其）清净。像这样，他

修习那八支圣道达到了圆满。对他来说，通过修习像这样的八支圣道……就是明和解脱，这些

法，是应该通过直接智慧去证悟的。”

世尊说完这番话后，那些比丘心意满足，赞叹世尊所说的话。

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《3》Uparipaṇṇāsapāḷi 后分五十二经篇 (MN 101-152, 1-463)/5. Saḷāyatanavagga 六处品 (MN 143-152, 383-463)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.8 Nagaravindeyyasutta 频头城经 (MN 150, 434-437)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Nagaravindeyyasuttaṃ

434. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena nagaravindaṃ nāma kosalānaṃ brāhmaṇānaṃ gāmo tadavasari. Assosuṃ kho nagaravindeyyakā [nagaravindeyyā (ka.)] brāhmaṇagahapatikā – “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ nagaravindaṃ anuppatto. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī”ti.

Atha kho nagaravindeyyakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Appekacce bhagavatā saddhiṃ sammodiṃsu; sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu. Appekacce bhagavato santike nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu. Appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho nagaravindeyyake brāhmaṇagahapatike bhagavā etadavoca –

435. “Sace vo, gahapatayo, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – ‘kathaṃbhūtā, gahapatayo, samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pūjetabbā’ti? Evaṃ puṭṭhā tumhe, gahapatayo, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha – ‘ye te samaṇabrāhmaṇā cakkhuviññeyyesu rūpesu avītarāgā avītadosā avītamohā, ajjhattaṃ avūpasantacittā, samavisamaṃ caranti kāyena vācāya manasā, evarūpā samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pūjetabbā. Taṃ kissa hetu? Mayampi hi cakkhuviññeyyesu rūpesu avītarāgā avītadosā avītamohā, ajjhattaṃ avūpasantacittā, samavisamaṃ carāma kāyena vācāya manasā, tesaṃ no samacariyampi hetaṃ uttari apassataṃ. Tasmā te bhonto samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pūjetabbā. Ye te samaṇabrāhmaṇā sotaviññeyyesu saddesu… ghānaviññeyyesu gandhesu… jivhāviññeyyesu rasesu… kāyaviññeyyesu phoṭṭhabbesu… manoviññeyyesu dhammesu avītarāgā avītadosā avītamohā, ajjhattaṃ avūpasantacittā, samavisamaṃ caranti kāyena vācāya manasā, evarūpā samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pūjetabbā. Taṃ kissa hetu? Mayampi hi manoviññeyyesu dhammesu avītarāgā avītadosā avītamohā, ajjhattaṃ avūpasantacittā, samavisamaṃ carāma kāyena vācāya manasā, tesaṃ no samacariyampi hetaṃ uttari apassataṃ. Tasmā te bhonto samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pūjetabbā’ti. Evaṃ puṭṭhā tumhe, gahapatayo, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha.

436. “Sace pana vo, gahapatayo, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – ‘kathaṃbhūtā, gahapatayo, samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā’ti? Evaṃ puṭṭhā tumhe, gahapatayo, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha – ‘ye te samaṇabrāhmaṇā cakkhuviññeyyesu rūpesu vītarāgā vītadosā vītamohā, ajjhattaṃ vūpasantacittā, samacariyaṃ caranti kāyena vācāya manasā, evarūpā samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā. Taṃ kissa hetu? Mayampi hi [mayaṃ hi (?)] cakkhuviññeyyesu rūpesu avītarāgā avītadosā avītamohā, ajjhattaṃ avūpasantacittā, samavisamaṃ carāma kāyena vācāya manasā, tesaṃ no samacariyampi hetaṃ uttari passataṃ. Tasmā te bhonto samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā. Ye te samaṇabrāhmaṇā sotaviññeyyesu saddesu… ghānaviññeyyesu gandhesu… jivhāviññeyyesu rasesu… kāyaviññeyyesu phoṭṭhabbesu… manoviññeyyesu dhammesu vītarāgā vītadosā vītamohā, ajjhattaṃ vūpasantacittā, samacariyaṃ caranti kāyena vācāya manasā, evarūpā samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā. Taṃ kissa hetu? Mayampi hi manoviññeyyesu dhammesu avītarāgā avītadosā avītamohā ajjhattaṃ avūpasantacittā, samavisamaṃ carāma kāyena vācāya manasā, tesaṃ no samacariyampi hetaṃ uttari passataṃ. Tasmā te bhonto samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā’ti. Evaṃ puṭṭhā tumhe, gahapatayo, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha.

437. “Sace pana vo [sace te (syā. kaṃ. pī. ka.)], gahapatayo, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – ‘ke panāyasmantānaṃ ākārā, ke anvayā, yena tumhe āyasmanto evaṃ vadetha? Addhā te āyasmanto vītarāgā vā rāgavinayāya vā paṭipannā, vītadosā vā dosavinayāya vā paṭipannā, vītamohā vā mohavinayāya vā paṭipannā’ti? Evaṃ puṭṭhā tumhe, gahapatayo, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha – ‘tathā hi te āyasmanto araññavanapatthāni pantāni senāsanāni paṭisevanti. Natthi kho pana tattha tathārūpā cakkhuviññeyyā rūpā ye disvā disvā abhirameyyuṃ, natthi kho pana tattha tathārūpā sotaviññeyyā saddā ye sutvā sutvā abhirameyyuṃ, natthi kho pana tattha tathārūpā ghānaviññeyyā gandhā ye ghāyitvā ghāyitvā abhirameyyuṃ, natthi kho pana tattha tathārūpā jivhāviññeyyā rasā ye sāyitvā sāyitvā abhirameyyuṃ, natthi kho pana tattha tathārūpā kāyaviññeyyā phoṭṭhabbā ye phusitvā phusitvā abhirameyyuṃ. Ime kho no, āvuso, ākārā, ime anvayā, yena mayaṃ [yena mayaṃ āyasmanto (sī. pī.), yena mayaṃ āyasmante (syā. kaṃ.)] evaṃ vadema – addhā te āyasmanto vītarāgā vā rāgavinayāya vā paṭipannā, vītadosā vā dosavinayāya vā paṭipannā, vītamohā vā mohavinayāya vā paṭipannā’ti. Evaṃ puṭṭhā tumhe, gahapatayo, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyāthā”ti.

Evaṃ vutte, nagaravindeyyakā brāhmaṇagahapatikā bhagavantaṃ etadavocuṃ – “abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Ete mayaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupete saraṇaṃ gate”ti.

Nagaravindeyyasuttaṃ niṭṭhitaṃ aṭṭhamaṃ.

☸---------------------------------------------------------------------

第一五O 频头城经 Nagaravindeyyasuttaṃ

我是这样听说的。

有一次，世尊在拘萨罗国人间游行，与庞大的比丘僧团一起，来到一个名叫频头城的拘萨罗人的

婆罗门村庄。频头城的婆罗门和居家者们听说：“各位贤者！沙门乔达摩确实是释迦族的儿子，从释迦族出

家。他在拘萨罗国人间游行，与庞大的比丘僧团一起，到达了频头城。而那位尊者乔达摩，拥有这样美好的

声誉流传开来：‘原来，那位世尊是阿罗汉……能够见到像这样的阿罗汉真是太好了。’”

那时，频头城的婆罗门和居家者们，去到世尊那里。去到后，有些人顶礼世尊，然后坐在一边。有些人与世尊互相问候，交谈

了一些令人愉快、值得记忆的话后，坐在一边。又有些人向世尊的方向合掌，然后坐在一边。又有些人到世尊面前

报上自己的姓名和家族，然后坐在一边。又有些人默默地坐在一边。世尊对坐在一边的频头城婆罗

门和居家者们这样说道：

“各位居家者！如果其他教派的出家人这样问你们：‘各位居家者！什么样的沙门、婆罗

门不应该恭敬、不应该尊重、不应该崇敬、不应该尊崇？’当被这样问时，各位居家者！你们应该向

那些其他教派的出家人这样解释：‘那些沙门、婆罗门，对于眼睛所认识的各种色（形象），没有远离贪欲、没有远离

嗔恚、没有远离愚痴，内心没有寂静，通过身、语、意，行为时而平正时而偏邪，像这样类型的沙门、婆罗

门不应该恭敬、不应该尊重、不应该崇敬、不应该尊崇。这是什么原因呢？因为我们自己对于眼睛所

认识的各种色（形象），也没有远离贪欲、没有远离嗔恚、没有远离愚痴，内心没有寂静，通过身、语、意，行为也时而平正时而偏邪，

对于他们，我们看不到（在这方面）有什么比我们自己更优越的平正行为。因此，各位贤者！那些沙门、婆罗门

是不应该恭敬、不应该尊重、不应该崇敬、不应该尊崇的。那些沙门、婆罗门，对于耳朵所认识的各种声音……

对于鼻子所认识的各种香气……对于舌头所认识的各种味道……对于身体所认识的各种触觉……对于意所认识的各种法，没有远离贪欲、

没有远离嗔恚、没有远离愚痴，内心没有寂静，通过身、语、意，行为时而平正时而偏邪，像这样类型的沙门、婆罗

门不应该恭敬、不应该尊重、不应该崇敬、不应该尊崇。这是什么原因呢？因为我们自己对于意所认识

的各种法，也没有远离贪欲、没有远离嗔恚、没有远离愚痴、内心没有寂静，通过身、语、意，行为也时而平正时而偏邪，

对于他们，我们看不到（在这方面）有什么比我们自己更优越的平正行为。因此，各位贤者！那些沙门、婆罗门不应该恭

敬、不应该尊重、不应该崇敬、不应该尊崇。’当被这样问时，各位居家者！你们向那些其他教派

的出家人，应该这样解释。

各位居家者，如果其他教派的出家人又这样问你们：‘各位居家者！什么样的沙门、婆罗

门应该恭敬、应该尊重、应该崇敬、应该尊崇？’各位居家者！当这样被问时，你们对那些

其他教派的出家人应该这样解释：‘那些沙门、婆罗门，对于眼睛所认识的各种色（形象），远离了贪欲、远离了嗔恚、

远离了愚痴、内心寂静，通过身、语、意，行为平正，像这样类型的沙门、婆罗门应该恭敬、应该

尊重、应该崇敬、应该尊崇。这是什么原因呢？因为我们自己，对于眼睛所认识的各种色（形象），没有远离贪欲、没有

远离嗔恚、没有远离愚痴、内心没有寂静，通过身、语、意，行为也时而平正时而偏邪，对于他们，

我们能看到（在这方面）有比我们自己更优越的平正行为。因此，各位贤者！那些沙门、婆罗门应该恭敬、应该尊重、应该崇敬、

应该尊崇。那些沙门、婆罗门，对于耳朵所认识的各种声音……对于鼻子所认识的各种香气……对于舌头所认识的味道……对于

身体所认识的各种触觉……对于意所认识的各种法，远离了贪欲、远离了嗔恚、远离了愚痴、内心寂静，通过身、语、意，

行为平正，像这样类型的沙门、婆罗门应该恭敬、应该尊重、应该崇敬、应该尊崇。这是什么原因呢？

因为我们自己，对于意所认识的各种法，没有远离贪欲、没有远离嗔恚、没有远离愚痴、内心没有寂静，通过身、

语、意，行为虽然时而平正时而偏邪，但对于他们，我们能看到（在这方面）有比我们自己更优越的平正行为。’

因此，各位贤者！那些沙门、婆罗门应该恭敬、应该尊重、应该崇敬、应该尊崇。’当

这样被问时，各位居家者！你们应该这样解释。

各位居家者！如果其他教派的出家人向你们这样问：‘然而，各位尊者们有什么样的表现（行相）、有什么样

的实践（随行），由此，让你们各位居家者这样说呢？——确实那些尊者们是远离了贪欲，或者正在为了调伏贪欲

而修行。远离了嗔恚，或者正在为了调伏嗔恚而修行。远离了愚痴，或者正在为了调伏愚痴而修行——。’当被这样问时，

各位居家者！你们应该向那些其他教派的出家人这样解释：‘确实那些尊者们居住在森林、旷野等偏僻的

住所。在那里，并没有那种能让其沉溺的眼睛所认识的

色（形象），让他们看了又看而乐在其中。又在那里，并没有那种能让其沉溺的耳朵所认识的各种声音，让他们听了又听而乐在其中。又在那里，并没有那种能让其沉溺的

鼻子所认识的各种香气，让他们嗅了又嗅而乐在其中。又在那里，并没有那种能让其沉溺的

舌头所认识的味道，让他们尝了又尝而乐在其中。又在那里，并没有那种能让其沉溺的

身体所认识的各种触觉，让他们触了又触而乐在其中。

像这样，朋友们！这些表现（行相），这些实践（随行），是我们所[承认]的，由此，各位居家者！我们这样说

——确实那些尊者们是远离了贪欲，或者正在为了调伏贪欲而修行。远离了嗔恚，或者正在为了调伏嗔恚而修行。远离了愚痴，或

者正在为了调伏愚痴而修行——。’当这样被问时，各位居家者！你们应该向那些其他教派的出家人这样解

释。”

这样说完后，频头城的婆罗门和居家者们，这样对世尊说：“太好了！尊者乔达摩！太好了！尊者

乔达摩！尊者乔达摩！就像把倒下的扶起来，把遮蔽的显露出来，给迷路的人指明道路，在黑暗中举起油灯，让有眼睛的人能看见各种形象；

同样的，尊者乔达摩以各种方式阐明了法。我们这些人皈依尊者乔达摩、皈依法、皈依比丘僧团。愿尊者乔达摩接受我们为优婆塞（在家男弟子），从今天起，尽形寿皈依

。”

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《3》Uparipaṇṇāsapāḷi 后分五十二经篇 (MN 101-152, 1-463)/5. Saḷāyatanavagga 六处品 (MN 143-152, 383-463)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.9 Piṇḍapātapārisuddhisutta 乞食清净经 (MN 151, 438-452)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Piṇḍapātapārisuddhisuttaṃ

438. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ sāriputtaṃ bhagavā etadavoca –

“Vippasannāni kho te, sāriputta, indriyāni, parisuddho chavivaṇṇo pariyodāto. Katamena kho tvaṃ, sāriputta, vihārena etarahi bahulaṃ viharasī”ti? “Suññatāvihārena kho ahaṃ, bhante, etarahi bahulaṃ viharāmī”ti. “Sādhu, sādhu, sāriputta! Mahāpurisavihārena kira tvaṃ, sāriputta, etarahi bahulaṃ viharasi. Mahāpurisavihāro eso [hesa (sī. syā. kaṃ. pī.)], sāriputta, yadidaṃ – suññatā. Tasmātiha, sāriputta, bhikkhu sace ākaṅkheyya – ‘suññatāvihārena bahulaṃ [etarahi bahulaṃ (sī. pī.)] vihareyyan’ti, tena, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘yena cāhaṃ maggena gāmaṃ piṇḍāya pāvisiṃ, yasmiñca padese piṇḍāya acariṃ, yena ca maggena gāmato piṇḍāya paṭikkamiṃ, atthi nu kho me tattha cakkhuviññeyyesu rūpesu chando vā rāgo vā doso vā moho vā paṭighaṃ vāpi cetaso’ti? Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘yena cāhaṃ maggena gāmaṃ piṇḍāya pāvisiṃ, yasmiñca padese piṇḍāya acariṃ, yena ca maggena gāmato piṇḍāya paṭikkamiṃ, atthi me tattha cakkhuviññeyyesu rūpesu chando vā rāgo vā doso vā moho vā paṭighaṃ vāpi cetaso’ti, tena, sāriputta, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘yena cāhaṃ maggena gāmaṃ piṇḍāya pāvisiṃ, yasmiñca padese piṇḍāya acariṃ, yena ca maggena gāmato piṇḍāya paṭikkamiṃ, natthi me tattha cakkhuviññeyyesu rūpesu chando vā rāgo vā doso vā moho vā paṭighaṃ vāpi cetaso’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

439. “Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘yena cāhaṃ maggena gāmaṃ piṇḍāya pāvisiṃ, yasmiñca padese piṇḍāya acariṃ, yena ca maggena gāmato piṇḍāya paṭikkamiṃ, atthi nu kho me tattha sotaviññeyyesu saddesu…pe… ghānaviññeyyesu gandhesu… jivhāviññeyyesu rasesu … kāyaviññeyyesu phoṭṭhabbesu… manoviññeyyesu dhammesu chando vā rāgo vā doso vā moho vā paṭighaṃ vāpi cetaso’ti? Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘yena cāhaṃ maggena gāmaṃ piṇḍāya pāvisiṃ, yasmiñca padese piṇḍāya acariṃ, yena ca maggena gāmato piṇḍāya paṭikkamiṃ, atthi me tattha manoviññeyyesu dhammesu chando vā rāgo vā doso vā moho vā paṭighaṃ vāpi cetaso’ti, tena, sāriputta, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya vāyamitabbaṃ. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘yena cāhaṃ maggena gāmaṃ piṇḍāya pāvisiṃ, yasmiñca padese piṇḍāya acariṃ, yena ca maggena gāmato piṇḍāya paṭikkamiṃ, natthi me tattha manoviññeyyesu dhammesu chando vā rāgo vā doso vā moho vā paṭighaṃ vāpi cetaso’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

440. “Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘pahīnā nu kho me pañca kāmaguṇā’ti? Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘appahīnā kho me pañca kāmaguṇā’ti, tena, sāriputta, bhikkhunā pañcannaṃ kāmaguṇānaṃ pahānāya vāyamitabbaṃ. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘pahīnā kho me pañca kāmaguṇā’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

441. “Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘pahīnā nu kho me pañca nīvaraṇā’ti? Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘appahīnā kho me pañca nīvaraṇā’ti, tena, sāriputta, bhikkhunā pañcannaṃ nīvaraṇānaṃ pahānāya vāyamitabbaṃ. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘pahīnā kho me pañca nīvaraṇā’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

442. “Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘pariññātā nu kho me pañcupādānakkhandhā’ti? Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘apariññātā kho me pañcupādānakkhandhā’ti, tena, sāriputta, bhikkhunā pañcannaṃ upādānakkhandhānaṃ pariññāya vāyamitabbaṃ. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘pariññātā kho me pañcupādānakkhandhā’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

443. “Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘bhāvitā nu kho me cattāro satipaṭṭhānā’ti? Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘abhāvitā kho me cattāro satipaṭṭhānā’ti, tena, sāriputta, bhikkhunā catunnaṃ satipaṭṭhānānaṃ bhāvanāya vāyamitabbaṃ. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘bhāvitā kho me cattāro satipaṭṭhānā’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

444. “Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘bhāvitā nu kho me cattāro sammappadhānā’ti? Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘abhāvitā kho me cattāro sammappadhānā’ti, tena, sāriputta, bhikkhunā catunnaṃ sammappadhānānaṃ bhāvanāya vāyamitabbaṃ. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘bhāvitā kho me cattāro sammappadhānā’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

445. “Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘bhāvitā nu kho me cattāro iddhipādā’ti? Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘abhāvitā kho me cattāro iddhipādā’ti, tena, sāriputta, bhikkhunā catunnaṃ iddhipādānaṃ bhāvanāya vāyamitabbaṃ. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘bhāvitā kho me cattāro iddhipādā’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

446. “Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘bhāvitāni nu kho me pañcindriyānī’ti? Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘abhāvitāni kho me pañcindriyānī’ti, tena, sāriputta, bhikkhunā pañcannaṃ indriyānaṃ bhāvanāya vāyamitabbaṃ. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘bhāvitāni kho me pañcindriyānī’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

447. “Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘bhāvitāni nu kho me pañca balānī’ti? Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘abhāvitāni kho me pañca balānī’ti, tena, sāriputta, bhikkhunā pañcannaṃ balānaṃ bhāvanāya vāyamitabbaṃ. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘bhāvitāni kho me pañca balānī’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

448. “Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘bhāvitā nu kho me satta bojjhaṅgā’ti? Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘abhāvitā kho me satta bojjhaṅgā’ti, tena, sāriputta, bhikkhunā sattannaṃ bojjhaṅgānaṃ bhāvanāya vāyamitabbaṃ. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘bhāvitā kho me satta bojjhaṅgā’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

449. “Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘bhāvito nu kho me ariyo aṭṭhaṅgiko maggo’ti? Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘abhāvito kho me ariyo aṭṭhaṅgiko maggo’ti, tena, sāriputta, bhikkhunā ariyassa aṭṭhaṅgikassa maggassa bhāvanāya vāyamitabbaṃ. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘bhāvito kho me ariyo aṭṭhaṅgiko maggo’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

450. “Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘bhāvitā nu kho me samatho ca vipassanā cā’ti? Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘abhāvitā kho me samatho ca vipassanā cā’ti, tena, sāriputta, bhikkhunā samathavipassanānaṃ bhāvanāya vāyamitabbaṃ. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘bhāvitā kho me samatho ca vipassanā cā’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

451. “Puna caparaṃ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘sacchikatā nu kho me vijjā ca vimutti cā’ti? Sace, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘asacchikatā kho me vijjā ca vimutti cā’ti, tena, sāriputta, bhikkhunā vijjāya vimuttiyā sacchikiriyāya vāyamitabbaṃ. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti – ‘sacchikatā kho me vijjā ca vimutti cā’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

452. “Ye hi keci, sāriputta, atītamaddhānaṃ samaṇā vā brāhmaṇā vā piṇḍapātaṃ parisodhesuṃ, sabbe te evameva paccavekkhitvā paccavekkhitvā piṇḍapātaṃ parisodhesuṃ. Yepi hi keci, sāriputta, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā piṇḍapātaṃ parisodhessanti, sabbe te evameva paccavekkhitvā paccavekkhitvā piṇḍapātaṃ parisodhessanti. Yepi hi keci, sāriputta, etarahi samaṇā vā brāhmaṇā vā piṇḍapātaṃ parisodhenti, sabbe te evameva paccavekkhitvā paccavekkhitvā piṇḍapātaṃ parisodhenti. Tasmātiha, sāriputta [vo sāriputta evaṃ sikkhitabbaṃ (sī. pī.)], ‘paccavekkhitvā paccavekkhitvā piṇḍapātaṃ parisodhessāmā’ti – evañhi vo, sāriputta, sikkhitabban”ti.

Idamavoca bhagavā. Attamano āyasmā sāriputto bhagavato bhāsitaṃ abhinandīti.

Piṇḍapātapārisuddhisuttaṃ niṭṭhitaṃ navamaṃ.

☸---------------------------------------------------------------------

第一五一 乞食清净经 Piṇḍapātapārisuddhisuttaṃ

我是这样听说的。

有一次，世尊住在王舍城迦兰陀竹园。那时，尊者舍利弗在傍晚时分从静坐独住中起来，去到世尊

那里。去到后，顶礼世尊，坐在一边。世尊对坐在一边的尊者舍利弗说道：“舍利弗！你的

诸根非常明净，肤色纯净、洁白。舍利弗！你现在多安住于哪种状态呢？”

［舍利弗回答：］“世尊！我现在多安住于空性之中。”

［世尊说：］“很好！很好！舍利弗！舍利弗！你现在确实多安住于大丈夫的住处。舍利弗！

这大丈夫的住处，就是空性。因此，舍利弗！如果比丘希望：‘我现在要多安住于空性之中。’舍利弗！

那个比丘应当这样反省思考：‘我通过哪条路进入村子乞食，在哪个地方游行乞食，又通过哪条路从村子乞食

回来，在这期间，我对于眼睛所认识的各种色（形象），心里是否有欲求、或贪爱、或嗔恚、或愚痴、或任何对抗呢？’”

舍利弗！如果比丘仔细观察而这样了知：‘我通过某条路进入村子乞食，在某个地方游行乞

食，又通过某条路从村子乞食回来，在这期间，我对于眼睛所认识的各种色（形象），心里有欲求、或贪爱、或

嗔恚、或愚痴、或对抗’。舍利弗！那个比丘就应该为了断除这些恶、不善法，必须努力精进。

舍利弗！如果比丘又仔细观察，这样了知：‘我通过某条路进入村子乞食……在这期间，我对于眼睛

所认识的各种色（形象），心里没有欲求、或贪爱、或嗔恚、或愚痴、或对抗’。舍利弗！那个比丘就应该凭着那份

喜悦，日夜不断地学习各种善法而安住。

再者，舍利弗！比丘应当这样反省思考：‘我通过某条路，为乞食进入村子……在这期间，我对于耳朵

所认识的各种声音……对于鼻子所认识的各种香气……对于舌头所认识的各种味道……对于身体所认识的各种触觉……对于意所

认识的各种法，心里是否有欲求、或贪爱、或嗔恚、或愚痴、或对抗呢？’

舍利弗！如果比丘仔细观察后这样了知：‘我通过某条路，为乞食进入村子……在这期间，对于

我意所认识的各种法，心里有欲求、或贪爱、或嗔恚、或愚痴、或对抗’。舍利弗！那个比丘就应该为

了断除这些恶、不善法，必须努力精进。

舍利弗！如果比丘又仔细观察后这样了知：‘我通过某条路，为乞食进入村子……在这期间，

对于我意所认识的各种法，心里没有欲求、或贪爱、或嗔恚、或愚痴、或对抗’。舍利弗！那个比丘就应

该凭着那份喜悦，日夜不断地学习各种善法而安住。

再者，舍利弗！比丘应当这样反省思考：‘我已经断除了五种感官欲乐（五妙欲）吗？’舍利弗！如果比丘仔细观

察，这样了知：‘我还没有断除五妙欲’。舍利弗！那个比丘就应该为了断除五妙欲而必须努力精进。

舍利弗！如果比丘又仔细观察后这样了知：‘我已经断除了五妙欲’。舍利弗！那个比丘

就应该凭着那份喜悦，日夜不断地学习各种善法而安住。

再者，舍利弗！比丘应当这样反省思考：‘我已经断除了五盖吗？’舍利弗！如果比丘仔细观察

这样了知：‘我还没有断除五盖’。舍利弗！那个比丘就应该为了断除五盖而必须努力精进。舍利弗！

如果比丘又仔细观察后，这样了知：‘我已经断除了五盖’。舍利弗！那个比丘就应该凭着那份喜悦，日

夜不断地学习各种善法而安住。

再者，舍利弗！比丘应当这样反省思考：‘我已经彻底了知了五种执取蕴（五取蕴）吗？’舍利弗！如果比丘仔细观

察，这样了知：‘我还没有彻底了知五取蕴’。舍利弗！那个比丘就应该为了彻底了知五取蕴，必须努力精进。

舍利弗！如果比丘又仔细观察后这样了知：‘我[已经]彻底了知了五取蕴’。舍利弗！那个比丘

就应该凭着那份喜悦，日夜不断地学习各种善法而安住。

再者，舍利弗！比丘应当这样反省思考：‘我已经修习了四念住吗？’舍利弗！如果比丘仔细观察，

这样了知：‘我还没有修习四念住’。舍利弗！那个比丘就应该为了修习四念住，必须努力精进。舍利

弗！如果比丘又仔细观察后这样了知：‘我已经修习了四念住’。舍利弗！那个比丘就应该凭着那份喜悦，

日夜不断地学习各种善法而安住。

再者，舍利弗！比丘应当这样反省思考：‘我已经修习了四正勤吗？’如果……必须精进。如果又

……而安住。

再者，舍利弗！比丘应当这样反省思考：‘我已经修习了四神足吗？’如果……而安住。

再者，舍利弗！比丘应当这样反省思考：‘我已经修习了五根吗？’如果……而安住。

再者，舍利弗！比丘应当这样反省思考：‘我已经修习了五力吗？’如果……而安住。

再者，舍利弗！比丘应当这样反省思考：‘我已经修习了七觉支吗？’如果……而安住。’

再者，舍利弗！比丘应当这样反省思考：‘我已经修习了八支圣道吗？’舍利弗！如果比丘仔细观

察这样了知：‘我还没有修习八支圣道’。舍利弗！那个比丘就应该为了修习八支圣道，必须努力精

进。舍利弗！如果比丘又仔细观察后这样了知：‘我已经修习了八支圣道’。舍利弗！那个比丘

就应该凭着那份喜悦，日夜不断地学习各种善法而安住。

再者，舍利弗！比丘应当这样反省思考：‘我已经修习了止、观吗？’舍利弗！如果比丘仔细观

察，这样了知：‘我还没有修习止、观’。舍利弗！那个比丘就应该为了修习止、观，必须努力精进。

舍利弗！如果比丘又仔细观察，这样了知：‘我已经修习了止、观’。舍利弗！那个比丘就应该凭着那

份喜悦，日夜不断地学习各种善法而安住。

再者，舍利弗！比丘应当这样反省思考：‘我已经证得了明、解脱吗？’舍利弗！如果比丘仔细观

察，这样了知：‘我还没有证得明、解脱’。舍利弗！那个比丘就应该为了证得明与解脱，必须努力

精进。舍利弗！如果比丘又仔细观察后这样了知：‘我已经证得了明与解脱’。舍利弗！那个比

丘就应该凭着那份喜悦，日夜不断地学习各种善法而安住。

舍利弗！凡是过去世的任何沙门、婆罗门等人，他们净化乞食，他们所有人都

是像这样不断地反省，通过反省而净化乞食。舍利弗！又凡是未来世的沙门、婆罗门等人，他们将要净化

乞食，他们所有人都将像这样不断地反省，通过反省而净化乞食。舍利弗！又凡是现在的沙门、

婆罗门等人净化乞食，他们所有人都像这样不断地反省，通过反省而净化乞食。舍利弗！因此，

你们应当这样学习：‘我们应当不断地反省，通过反省而净化乞食。’舍利弗！确实应该这样，你们应当

这样学习。”

世尊说完这番话后，心意满足的尊者舍利弗赞叹世尊所说的话。

☸.....................................................................

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.5.11 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【2】Majjhimanikāya 中部经典 (MN 1-152, 1462)/《3》Uparipaṇṇāsapāḷi 后分五十二经篇 (MN 101-152, 1-463)/5. Saḷāyatanavagga 六处品 (MN 143-152, 383-463)”

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【经名】 5.10 Indriyabhāvanāsutta 根修习经 (MN 152, 453-463)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Indriyabhāvanāsuttaṃ

453. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā gajaṅgalāyaṃ [kajaṅgalāyaṃ (sī. pī.), kajjaṅgalāyaṃ (syā. kaṃ.)] viharati suveḷuvane [veḷuvane (syā. kaṃ.), mukheluvane (sī. pī.)]. Atha kho uttaro māṇavo pārāsiviyantevāsī [pārāsariyantevāsī (sī. pī.), pārāsiriyantevāsī (syā. kaṃ.)] yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho uttaraṃ māṇavaṃ pārāsiviyantevāsiṃ bhagavā etadavoca – “deseti, uttara, pārāsiviyo brāhmaṇo sāvakānaṃ indriyabhāvanan”ti? “Deseti, bho gotama, pārāsiviyo brāhmaṇo sāvakānaṃ indriyabhāvanan”ti. “Yathā kathaṃ pana, uttara, deseti pārāsiviyo brāhmaṇo sāvakānaṃ indriyabhāvanan”ti? “Idha, bho gotama, cakkhunā rūpaṃ na passati, sotena saddaṃ na suṇāti – evaṃ kho, bho gotama, deseti pārāsiviyo brāhmaṇo sāvakānaṃ indriyabhāvanan”ti. “Evaṃ sante kho, uttara, andho bhāvitindriyo bhavissati, badhiro bhāvitindriyo bhavissati; yathā pārāsiviyassa brāhmaṇassa vacanaṃ. Andho hi, uttara, cakkhunā rūpaṃ na passati, badhiro sotena saddaṃ na suṇātī”ti. Evaṃ vutte, uttaro māṇavo pārāsiviyantevāsī tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.

Atha kho bhagavā uttaraṃ māṇavaṃ pārāsiviyantevāsiṃ tuṇhībhūtaṃ maṅkubhūtaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā āyasmantaṃ ānandaṃ āmantesi – “aññathā kho, ānanda, deseti pārāsiviyo brāhmaṇo sāvakānaṃ indriyabhāvanaṃ, aññathā ca panānanda, ariyassa vinaye anuttarā indriyabhāvanā hotī”ti. “Etassa, bhagavā, kālo; etassa, sugata, kālo yaṃ bhagavā ariyassa vinaye anuttaraṃ indriyabhāvanaṃ deseyya. Bhagavato sutvā bhikkhū dhāressantī”ti. “Tenahānanda, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Bhagavā etadavoca –

454. “Kathañcānanda, ariyassa vinaye anuttarā indriyabhāvanā hoti? Idhānanda, bhikkhuno cakkhunā rūpaṃ disvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ. So evaṃ pajānāti – ‘uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ amanāpaṃ, uppannaṃ manāpāmanāpaṃ. Tañca kho saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ. Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ – upekkhā’ti. Tassa taṃ uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati; upekkhā saṇṭhāti. Seyyathāpi, ānanda, cakkhumā puriso ummīletvā vā nimīleyya, nimīletvā vā ummīleyya; evameva kho, ānanda, yassa kassaci evaṃsīghaṃ evaṃtuvaṭaṃ evaṃappakasirena uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati, upekkhā saṇṭhāti – ayaṃ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā cakkhuviññeyyesu rūpesu.

455. “Puna caparaṃ, ānanda, bhikkhuno sotena saddaṃ sutvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ. So evaṃ pajānāti – ‘uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ amanāpaṃ, uppannaṃ manāpāmanāpaṃ. Tañca kho saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ. Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ – upekkhā’ti. Tassa taṃ uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati; upekkhā saṇṭhāti. Seyyathāpi, ānanda, balavā puriso appakasireneva accharaṃ [accharikaṃ (syā. kaṃ. pī. ka.)] pahareyya; evameva kho, ānanda, yassa kassaci evaṃsīghaṃ evaṃtuvaṭaṃ evaṃappakasirena uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati, upekkhā saṇṭhāti – ayaṃ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā sotaviññeyyesu saddesu.

456. “Puna caparaṃ, ānanda, bhikkhuno ghānena gandhaṃ ghāyitvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ. So evaṃ pajānāti – ‘uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ amanāpaṃ, uppannaṃ manāpāmanāpaṃ. Tañca kho saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ. Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ – upekkhā’ti. Tassa taṃ uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati; upekkhā saṇṭhāti. Seyyathāpi, ānanda, īsakaṃpoṇe [īsakapoṇe (sī. syā. kaṃ. pī.), īsakaphaṇe (sī. aṭṭha.), “majjhe uccaṃ hutvā”ti ṭīkāya saṃsanditabbā] padumapalāse [paduminipatte (sī. syā. kaṃ. pī.)] udakaphusitāni pavattanti, na saṇṭhanti; evameva kho, ānanda, yassa kassaci evaṃsīghaṃ evaṃtuvaṭaṃ evaṃappakasirena uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati, upekkhā saṇṭhāti – ayaṃ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā ghānaviññeyyesu gandhesu.

457. “Puna caparaṃ, ānanda, bhikkhuno jivhāya rasaṃ sāyitvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ. So evaṃ pajānāti – ‘uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ amanāpaṃ, uppannaṃ manāpāmanāpaṃ. Tañca kho saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ. Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ – upekkhā’ti. Tassa taṃ uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati; upekkhā saṇṭhāti. Seyyathāpi, ānanda, balavā puriso jivhagge kheḷapiṇḍaṃ saṃyūhitvā appakasirena vameyya [sandhameyya (ka.)]; evameva kho, ānanda, yassa kassaci evaṃsīghaṃ evaṃtuvaṭaṃ evaṃappakasirena uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati, upekkhā saṇṭhāti – ayaṃ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā jivhāviññeyyesu rasesu.

458. “Puna caparaṃ, ānanda, bhikkhuno kāyena phoṭṭhabbaṃ phusitvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ. So evaṃ pajānāti – ‘uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ amanāpaṃ, uppannaṃ manāpāmanāpaṃ. Tañca kho saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ. Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ – upekkhā’ti. Tassa taṃ uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati; upekkhā saṇṭhāti. Seyyathāpi, ānanda, balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva kho, ānanda, yassa kassaci evaṃsīghaṃ evaṃtuvaṭaṃ evaṃappakasirena uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati, upekkhā saṇṭhāti – ayaṃ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā kāyaviññeyyesu phoṭṭhabbesu.

459. “Puna caparaṃ, ānanda, bhikkhuno manasā dhammaṃ viññāya uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ. So evaṃ pajānāti – ‘uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ amanāpaṃ, uppannaṃ manāpāmanāpaṃ. Tañca kho saṅkhataṃ oḷārikaṃ paṭiccasamuppannaṃ. Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ – upekkhā’ti. Tassa taṃ uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati; upekkhā saṇṭhāti. Seyyathāpi, ānanda, balavā puriso divasaṃsantatte [divasasantette (sī.)] ayokaṭāhe dve vā tīṇi vā udakaphusitāni nipāteyya. Dandho, ānanda, udakaphusitānaṃ nipāto, atha kho naṃ khippameva parikkhayaṃ pariyādānaṃ gaccheyya; evameva kho, ānanda, yassa kassaci evaṃsīghaṃ evaṃtuvaṭaṃ evaṃappakasirena uppannaṃ manāpaṃ uppannaṃ amanāpaṃ uppannaṃ manāpāmanāpaṃ nirujjhati, upekkhā saṇṭhāti – ayaṃ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā manoviññeyyesu dhammesu. Evaṃ kho, ānanda, ariyassa vinaye anuttarā indriyabhāvanā hoti.

460. “Kathañcānanda, sekho hoti pāṭipado? Idhānanda, bhikkhuno cakkhunā rūpaṃ disvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ. So tena uppannena manāpena uppannena amanāpena uppannena manāpāmanāpena aṭṭīyati harāyati jigucchati. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…, jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ. So tena uppannena manāpena uppannena amanāpena uppannena manāpāmanāpena aṭṭīyati harāyati jigucchati. Evaṃ kho, ānanda, sekho hoti pāṭipado.

461. “Kathañcānanda, ariyo hoti bhāvitindriyo? Idhānanda, bhikkhuno cakkhunā rūpaṃ disvā uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ. So sace ākaṅkhati – ‘paṭikūle [paṭikkūle (sabbattha)] appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati. Sace ākaṅkhati – ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati. Sace ākaṅkhati – ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati. Sace ākaṅkhati – ‘appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati. Sace ākaṅkhati – ‘paṭikūlañca appaṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno.

462. “Puna caparaṃ, ānanda, bhikkhuno sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya uppajjati manāpaṃ, uppajjati amanāpaṃ, uppajjati manāpāmanāpaṃ. So sace ākaṅkhati – ‘paṭikūle appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati. Sace ākaṅkhati – ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati. Sace ākaṅkhati – ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati. Sace ākaṅkhati – ‘appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati. Sace ākaṅkhati – ‘paṭikūlañca appaṭikūlañca tadubhayampmppi abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno. Evaṃ kho, ānanda, ariyo hoti bhāvitindriyo.

463. “Iti kho, ānanda, desitā mayā ariyassa vinaye anuttarā indriyabhāvanā, desito sekho pāṭipado, desito ariyo bhāvitindriyo. Yaṃ kho, ānanda, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā. Etāni, ānanda, rukkhamūlāni, etāni suññāgārāni, jhāyathānanda, mā pamādattha, mā pacchā vippaṭisārino ahuvattha. Ayaṃ vo amhākaṃ anusāsanī”ti.

Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.

Indriyabhāvanāsuttaṃ niṭṭhitaṃ dasamaṃ.

Saḷāyatanavaggo niṭṭhito pañcamo.

Tassuddānaṃ –

Anāthapiṇḍiko channo, puṇṇo nandakarāhulā;

Chachakkaṃ saḷāyatanikaṃ, nagaravindeyyasuddhikā;

Indriyabhāvanā cāpi, vaggo ovādapañcamoti.

Idaṃ vaggānamuddānaṃ –

Devadahonupado ca, suññato ca vibhaṅgako;

Saḷāyatanoti vaggā, uparipaṇṇāsake ṭhitāti.

Uparipaṇṇāsakaṃ samattaṃ.

Tīhi paṇṇāsakehi paṭimaṇḍito sakalo

Majjhimanikāyo samatto.

☸---------------------------------------------------------------------

第一五二 根修习经 Indriyabhāvanāsuttaṃ

我是这样听说的。

有一个时候，世尊住在征伽罗国的无启儒林。那时，波罗奢耶的学生郁多罗学童来到世尊那里。

到了之后，问候世尊，互相说了些令人愉快、高兴的话后，坐在一边。世尊对坐在一边的波罗奢耶的学生郁多罗学童这样说：“郁多罗！波罗奢耶婆罗门，对弟子们讲说根的修习吗？”

[学童说：]“尊者乔达摩！波罗奢耶婆罗门对弟子们讲说根的修习。”

[世尊说：]“那么，郁多罗！波罗奢耶婆罗门对弟子们讲说哪一类的根修习呢？”

[学童说：]“尊者乔达摩！是这样，‘不用眼睛看色，不用耳朵听声。’尊者乔达摩！像这样，波罗奢耶婆罗门对弟子们讲说根的修习。”

[世尊说：]“郁多罗！照这样说，盲人就应该是根已经修习好的人了，聋人也应该是根已经修习好的人了。如果按照波罗奢耶婆罗门的话来说，郁多罗！任何盲人也是不用眼睛看色，不用耳朵听声的啊。”

世尊这样说了之后，波罗奢耶的学生郁多罗学童，沉默、困惑、垂着肩膀、低着头、沮丧得无法回答。

这时，世尊知道波罗奢耶的学生郁多罗学童沉默、困惑、垂肩、低头、沮丧而无法回答，就告诉尊者阿难说：“阿难！波罗奢耶婆罗门对弟子讲说一种根的修习。然而，阿难，在圣者的律中，无上的根修习是不同的。”

[阿难说：]“世尊！现在正是时候。善逝！现在正是时候。请世尊在圣者的律中，讲说无上的根修习。听了世尊的教导后，比丘们应当受持。”

[世尊说：]“那么，阿难！仔细听，好好思考。我将要宣说。”尊者阿难回答世尊：“是的，世尊。”世尊于是这样说：

“那么，阿难！在圣者的律中，怎样是无上的根修习呢？阿难！在这里，比丘用眼睛看到色（色境、形色）之后，生起可意的感受，生起不可意的感受，生起既可意又不可意的感受。他这样了知：‘在我这里生起的这种可意的感受、不可意的感受、既可意又不可意的感受。而这是有为的、粗显的、缘起的。这才是寂静的，这才是殊胜的，那就是舍。’对他来说，那已生起的可意感受、已生起的不可意感受、已生起的既可意又不可意的感受就熄灭了；舍安住下来。阿难！譬如一个有眼睛的人，张开眼睛然后闭上，闭上眼睛然后张开；阿难！正是这样，对任何人来说，如此迅速、如此快捷、如此容易地，已生起的可意感受、已生起的不可意感受、已生起的既可意又不可意的感受熄灭了，舍就安住下来。阿难！像这样，在圣者的律中，关于眼睛所识知的各种色，称为无上的根修习。

再者，阿难！比丘用耳朵听到声音之后，生起可意的感受、不可意的感受、既可意又不可意的感受。他这样了知……。阿难！譬如一个强壮有力的人，轻易地弹一下手指；阿难！正是这样，对任何人来说，也是如此迅速、如此快捷、如此容易地，已生起的可意感受、已生起的不可意感受、已生起的既可意又不可意的感受熄灭了，舍就安住下来。像这样，阿难！在圣者的律中，关于耳朵所识知的各种声音，称为无上的根修习。

再者，阿难！比丘用鼻子闻到香气之后，生起可意的感受……安住下来。阿难！譬如稍微倾斜的荷叶上的水珠，会滚动滑落，不会停住。阿难！正是这样，对任何人……安住下来。像这样，阿难！在圣者的律中，关于鼻子所识知的各种香气，称为无上的根修习。

再者，阿难！比丘用舌头尝到味道之后，生起可意的感受……安住下来。阿难！譬如一个强壮有力的人，在舌尖聚拢一口痰，然后轻易地吐掉。阿难！正是这样，对任何人……安住下来。阿难！像这样，在圣者的律中，关于舌头所识知的各种味道，称为无上的根修习。

再者，阿难！比丘用身体接触触之后，生起可意的感受……安住下来。阿难！譬如一个强壮有力的人，伸直弯曲的手臂，或者弯曲伸直的手臂；阿难！正是这样，对任何人……安住下来。阿难！像这样，在圣者的律中，关于身体所识知的各种触，称为无上的根修习。

再者，阿难！比丘用意根识知法之后，生起可意的感受……安住下来。阿难！譬如一个人，往白天晒得极热的铁板上，滴落两三滴水；阿难！水滴滴落是缓慢的，但它们会立刻就完全蒸发、消失；阿难！正是这样，对任何人……安住下来。阿难！像这样，在圣者的律中，关于意根所识知的各种法，称为无上的根修习。

阿难！确实，在圣者的律中，无上的根修习就是这样的。

那么，阿难！怎样是有学之人的行道呢？阿难！在这里，比丘用眼睛看到色之后，生起可意的感受，生起不可意的感受，生起既可意又不可意的感受。他因为那已生起的可意感受、已生起的不可意感受、已生起的既可意又不可意的感受而烦恼、羞愧、厌恶。用耳朵听到声音之后……用鼻子闻到香气之后……用舌头尝到味道之后……用身体接触触之后……用意根识知法之后，生起可意的感受、不可意的感受、生起既可意又不可意的感受。他因为那已生起的可意感受、已生起的不可意感受、已生起的既可意又不可意的感受，而烦恼、羞愧、厌恶。阿难！像这样，就是有学之人的行道。

那么，阿难！圣者如何修习诸根呢？阿难！在这里，比丘用眼睛看到色之后，生起可意的感受、不可意的感受、既可意又不可意的感受。如果他希望：‘对于令人厌恶的[所缘]，我应当住于不厌恶想。’他就在那里住于不厌恶想。如果他希望：‘对于不令人厌恶的[所缘]，我应当住于厌恶想。’他就在那里住于厌恶想。如果他希望：‘对于令人厌恶的和不令人厌恶的[所缘]，我应当住于不厌恶想。’他就在那里住于不厌恶想。如果他希望：‘对于不令人厌恶的和令人厌恶的[所缘]，我应当住于厌恶想。’他就在那里住于厌恶想。如果他希望：‘对于令人厌恶的和不令人厌恶的两者都避开后，我应当住于舍、保持正念、正知。’他就在那里住于舍、保持正念、正知。

再者，阿难！比丘用耳朵听到声音之后……用鼻子闻到香气之后……用舌头尝到味道之后……用身体接触触之后……用意根识知法之后，生起可意的感受、不可意的感受、既可意又不可意的感受。如果他希望：‘对于令人厌恶的[所缘]，我应当住于不厌恶想。’他就在那里住于不厌恶想。如果他希望：‘对于不令人厌恶的[所缘]，我应当住于厌恶想。’他就在那里住于厌恶想。如果他希望：‘对于令人厌恶的和不令人厌恶的[所缘]，我应当住于不厌恶想。’他就在那里住于不厌恶想。如果他希望：‘对于不令人厌恶的和令人厌恶的[所缘]，我应当住于厌恶想。’他就在那里住于厌恶想。如果他希望：‘对于令人厌恶的和不令人厌恶的两者都避开后，我应当住于舍、保持正念、正知。’他就在那里住于舍、保持正念、正知。阿难！确实，圣者就是这样修习诸根的。

阿难！像这样，我在圣者的律中，讲说了无上的根修习，讲说了有学之人的行道，讲说了圣者之根的修习。阿难！凡是导师出于对弟子们的利益着想，出于怜悯而慈悲地应当做的事，我都已经为你们做了。阿难！这里有树下，这里有空闲的静室。阿难！应当禅修，不要放逸！不要以后[才]后悔。这是我对你们的教诲。”

世尊这样说完后，尊者阿难心生欢喜，对世尊所说的话随喜赞叹。

根修习经 第十 终。

六处品 第五 终。

Tassuddānaṃ –

Anāthapiṇḍiko channo, puṇṇo nandakarāhulā;

Chachakkaṃ saḷāyatanikaṃ, nagaravindeyyasuddhikā;

Indriyabhāvanā cāpi, vaggo ovādapañcamoti.

此品摄颂：

给孤独、阐陀、富楼那、难陀迦罗睺罗；

六六、六处分别、城市、频头、纯陀；

以及根修习，此品是第五教诫品。

Idaṃ vaggānamuddānaṃ –

Devadahonupado ca, suññato ca vibhaṅgako;

Saḷāyatanoti vaggā, uparipaṇṇāsake ṭhitāti.

这是诸品摄颂：

天臂、随行、空、分别；

六处品，位于后五十经中。

后分五十经篇 终。

由三个五十经篇庄严的全部《中部尼迦耶》终。

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.1 Naḷavagga 苇品 (SN 1.1-10)”

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【经名】 1.1.1 Oghataraṇasutta 暴流 (SN 1.1)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

Namo tassa bhagavato arahato sammāsambuddhassa

Saṃyuttanikāyo

Sagāthāvaggo

1. Devatāsaṃyuttaṃ

1. Naḷavaggo

1. Oghataraṇasuttaṃ

1. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā bhagavantaṃ etadavoca – “‘kathaṃ nu tvaṃ, mārisa, oghamatarī’ti? ‘Appatiṭṭhaṃ khvāhaṃ, āvuso, anāyūhaṃ oghamatarin’ti. ‘Yathā kathaṃ pana tvaṃ, mārisa, appatiṭṭhaṃ anāyūhaṃ oghamatarī’ti? ‘Yadākhvāhaṃ, āvuso, santiṭṭhāmi tadāssu saṃsīdāmi; yadākhvāhaṃ, āvuso, āyūhāmi tadāssu nibbuyhāmi [nivuyhāmi (syā. kaṃ. ka.)]. Evaṃ khvāhaṃ, āvuso, appatiṭṭhaṃ anāyūhaṃ oghamatarin’”ti.

“Cirassaṃ vata passāmi, brāhmaṇaṃ parinibbutaṃ;

Appatiṭṭhaṃ anāyūhaṃ, tiṇṇaṃ loke visattikan”ti. –

Idamavoca sā devatā. Samanuñño satthā ahosi. Atha kho sā devatā – “samanuñño me satthā”ti bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyīti.

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相 应 部 经 典

皈命彼世尊 应供等觉者

妙 偈 篇

第一 诸天相应

第一 苇 品

［一］ 暴流 Oghataraṇasuttaṃ

一 我是这样听说的，那时，世尊住在舍卫城的祇树给孤独园。

二 那时，有一位天神在黎明时分，放出殊胜美妙的光芒，遍照祇园，来到世尊那里。到了之后，恭敬顶礼世尊，站在一边。

三 站好在一边后，那位天神对世尊说：“朋友！您是如何渡过暴流的呢？”[世尊说]：“朋友！我既不‘停滞’也不‘挣扎’[以此]渡过了暴流。”“朋友！您是如何既不‘停滞’也不‘挣扎’而渡过暴流的呢？”[世尊说]：“朋友！当我‘停滞’时，我就会沉没；当我‘挣扎’时，我就会被冲走。朋友！我就是这样，既不‘停滞’也不‘挣扎’而渡过了暴流。”

四 “既不‘停滞’也不‘挣扎’，

度越了世间的执着，

已达涅槃的婆罗门，

我很久以来才见到！”

五 那位天神说了这些话，得到了导师的嘉许认可。天神知道得到了导师的认可后，恭敬顶礼世尊，向右绕行后就在那里消失了。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.1 Naḷavagga 苇品 (SN 1.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.2 Nimokkhasutta 解脱 (SN 1.2)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Nimokkhasuttaṃ

2. Sāvatthinidānaṃ. Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā bhagavantaṃ etadavoca –

“Jānāsi no tvaṃ, mārisa, sattānaṃ nimokkhaṃ pamokkhaṃ vivekan”ti?

“Jānāmi khvāhaṃ, āvuso, sattānaṃ nimokkhaṃ pamokkhaṃ vivekan”ti.

“Yathā kathaṃ pana tvaṃ, mārisa, jānāsi sattānaṃ nimokkhaṃ pamokkhaṃ vivekan”ti?

“Nandībhavaparikkhayā [nandibhavaparikkhayā (syā. kaṃ.)], saññāviññāṇasaṅkhayā, vedanānaṃ nirodhā upasamā – evaṃ khvāhaṃ, āvuso, jānāmi sattānaṃ nimokkhaṃ pamokkhaṃ vivekan”ti.

☸---------------------------------------------------------------------

［二］解脱 Nimokkhasuttaṃ

一 [那时世尊]在舍卫城的因缘。

二 当时有一位天神在黎明时分，放出殊胜美妙的光芒，遍照祇园。来到世尊那里，到了之后，礼敬世尊，站在一边。

三 站在一边的天神对世尊说：“朋友！您了知众生的解脱、彻底解脱、远离吗？”世尊说：“朋友！我了知众生的解脱、彻底解脱、远离。”[天神说：]“朋友！您是如何了知众生的解脱、彻底解脱、远离的呢？”

四 [世尊：] “因喜有之灭尽，

以及想与识灭尽，

诸受灭止皆寂静——

朋友！我就是这样，

了知众生之解脱、

彻底解脱与远离。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.1 Naḷavagga 苇品 (SN 1.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.3 Upanīyasutta 引导者 (SN 1.3)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Upanīyasuttaṃ

3. Sāvatthinidānaṃ. Ekamantaṃ ṭhitā kho sā devatā bhagavato santike imaṃ gāthaṃ abhāsi –

“Upanīyati jīvitamappamāyu,

Jarūpanītassa na santi tāṇā;

Etaṃ bhayaṃ maraṇe pekkhamāno,

Puññāni kayirātha sukhāvahānī”ti.

“Upanīyati jīvitamappamāyu,

Jarūpanītassa na santi tāṇā;

Etaṃ bhayaṃ maraṇe pekkhamāno,

Lokāmisaṃ pajahe santipekkho”ti.

☸---------------------------------------------------------------------

［三］引导者 Upanīyasuttaṃ

一 站在一边的天神，在世尊面前，而唱颂偈子说：

“生命被[死亡]引导而去，寿命短暂，

被衰老引导的人没有庇护所；

观察到死亡的这种怖畏，

应当做能带来安乐的功德。”

二 [世尊：] “生命被[死亡]引导而去，寿命短暂，

被衰老引导的人没有庇护所；

观察到死亡的这种怖畏，

希求寂静者应舍弃世间的诱惑。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.1 Naḷavagga 苇品 (SN 1.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.4 Accentisutta 时乃过去 (SN 1.4)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Accentisuttaṃ

4. Sāvatthinidānaṃ. Ekamantaṃ ṭhitā kho sā devatā bhagavato santike imaṃ gāthaṃ abhāsi –

“Accenti kālā tarayanti rattiyo,

Vayoguṇā anupubbaṃ jahanti;

Etaṃ bhayaṃ maraṇe pekkhamāno,

Puññāni kayirātha sukhāvahānī”ti.

“Accenti kālā tarayanti rattiyo,

Vayoguṇā anupubbaṃ jahanti;

Etaṃ bhayaṃ maraṇe pekkhamāno,

Lokāmisaṃ pajahe santipekkho”ti.

☸---------------------------------------------------------------------

［四］时乃过去 Accentisuttaṃ

一 站在一边的天神，在世尊面前，而唱颂偈子说：

“时光流逝，日夜迁移，

生命的阶段接连被舍弃；

观察到死亡的这种怖畏，

应当做能带来安乐的功德。”

二 [世尊：] “时光流逝，日夜迁移，

生命的阶段接连被舍弃；

观察到死亡的这种怖畏，

希求寂静者应舍弃世间的诱惑。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.1 Naḷavagga 苇品 (SN 1.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.5 Katichindasutta 几何断 (SN 1.5)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Katichindasuttaṃ

5. Sāvatthinidānaṃ. Ekamantaṃ ṭhitā kho sā devatā bhagavato santike imaṃ gāthaṃ abhāsi –

“Kati chinde kati jahe, kati cuttari bhāvaye;

Kati saṅgātigo bhikkhu, oghatiṇṇoti vuccatī”ti.

“Pañca chinde pañca jahe, pañca cuttari bhāvaye;

Pañca saṅgātigo bhikkhu, oghatiṇṇoti vuccatī”ti.

☸---------------------------------------------------------------------

［五］几何断 Katichindasuttaṃ

一 站在一边的天神，在世尊面前，而唱颂偈子说：

“应断除几样？应舍弃几样？

应更进一步修习几样？

超越了几样结缚的比丘，

才被称为‘已渡过暴流’？”

二 [世尊：] “应断除五（下分结），应舍弃五（上分结），

应更进一步修习五（根）；

超越了五种结缚的比丘，

被称为‘已渡过暴流’。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.1 Naḷavagga 苇品 (SN 1.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.6 Jāgarasutta 不眠 (SN 1.6)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Jāgarasuttaṃ

6. Sāvatthinidānaṃ. Ekamantaṃ ṭhitā kho sā devatā bhagavato santike imaṃ gāthaṃ abhāsi –

“Kati jāgarataṃ suttā, kati suttesu jāgarā;

Katibhi [katīhi (sī.)] rajamādeti, katibhi [katīhi (sī.)] parisujjhatī”ti.

“Pañca jāgarataṃ suttā, pañca suttesu jāgarā;

Pañcabhi [pañcahi (sī.)] rajamādeti, pañcabhi [pañcahi (sī.)] parisujjhatī”ti.

☸---------------------------------------------------------------------

［六］不眠 Jāgarasuttaṃ

一 站在一边的天神，在世尊面前，而唱颂偈子说：

“当他人醒着时，有几样在睡眠？

当他人睡眠时，有几样是醒着的？

凭借几样染上尘垢？

凭借几样得到清净？”

二 [世尊：] “当他人醒着时，五（根）在睡眠；

当他人睡眠时，五（根）是醒着的；

凭借五（盖）染上尘垢；

凭借五（根）得到清净。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.1 Naḷavagga 苇品 (SN 1.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.7 Appaṭividitasutta 不了知 (SN 1.7)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Appaṭividitasuttaṃ

7. Sāvatthinidānaṃ. Ekamantaṃ ṭhitā kho sā devatā bhagavato santike imaṃ gāthaṃ abhāsi –

“Yesaṃ dhammā appaṭividitā, paravādesu nīyare [niyyare (ka.)];

Suttā te nappabujjhanti, kālo tesaṃ pabujjhitun”ti.

“Yesaṃ dhammā suppaṭividitā, paravādesu na nīyare;

Te sambuddhā sammadaññā, caranti visame saman”ti.

☸---------------------------------------------------------------------

［七］不了知 Appaṭividitasuttaṃ

一 站在一边的天神，在世尊面前，而唱颂偈子说：

“那些人的法未被透彻了知，

他们被引入其他[导师]的言论中；

他们沉睡着，不能觉醒，

现在是他们该觉醒的时候了！”

二 [世尊：] “那些人的法已被完全透彻了知，

他们不被引入其他[导师]的言论中；

他们是正自觉者，正确了知者，

在不平坦（世间）中行走平坦（之道）。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.1 Naḷavagga 苇品 (SN 1.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.8 Susammuṭṭhasutta 迷乱 (SN 1.8)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Susammuṭṭhasuttaṃ

8. Sāvatthinidānaṃ. Ekamantaṃ ṭhitā kho sā devatā bhagavato santike imaṃ gāthaṃ abhāsi –

“Yesaṃ dhammā susammuṭṭhā, paravādesu nīyare;

Suttā te nappabujjhanti, kālo tesaṃ pabujjhitun”ti.

“Yesaṃ dhammā asammuṭṭhā, paravādesu na nīyare;

Te sambuddhā sammadaññā, caranti visame saman”ti.

☸---------------------------------------------------------------------

［八］迷乱 Susammuṭṭhasuttaṃ

一 站在一边的天神，在世尊面前，而唱颂偈子说：

“那些人的法非常混乱（迷失），

他们被引入其他[导师]的言论中；

他们沉睡着，不能觉醒，

现在是他们该觉醒的时候了！”

二 [世尊：] “那些人的法没有混乱（迷失），

他们不被引入其他[导师]的言论中；

他们是正自觉者，正确了知者，

在不平坦（世间）中行走平坦（之道）。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.1 Naḷavagga 苇品 (SN 1.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.9 Mānakāmasutta 慢之欲 (SN 1.9)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Mānakāmasuttaṃ

9. Sāvatthinidānaṃ. Ekamantaṃ ṭhitā kho sā devatā bhagavato santike imaṃ gāthaṃ abhāsi –

“Na mānakāmassa damo idhatthi,

Na monamatthi asamāhitassa;

Eko araññe viharaṃ pamatto,

Na maccudheyyassa tareyya pāran”ti.

“Mānaṃ pahāya susamāhitatto,

Sucetaso sabbadhi vippamutto;

Eko araññe viharaṃ appamatto,

Sa maccudheyyassa tareyya pāran”ti.

☸---------------------------------------------------------------------

［九］慢之欲 Mānakāmasuttaṃ

一 站在一边的天神，在世尊面前，而唱颂偈子说：

“有我慢欲求的人，在这里无法调伏，

心不专注的人，没有寂静（智慧）；

独自住在森林中却放逸，

他无法渡过死神的领域之彼岸。”

二 [世尊：] “舍弃我慢，心善专注，

意念清净，于一切处完全解脱；

独自住在森林中不放逸，

他能够渡过死神的领域之彼岸。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.1 Naḷavagga 苇品 (SN 1.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.10 Araññasutta 住森林 (SN 1.10)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

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10. Araññasuttaṃ

10. Sāvatthinidānaṃ. Ekamantaṃ ṭhitā kho sā devatā bhagavantaṃ gāthāya ajjhabhāsi –

“Araññe viharantānaṃ, santānaṃ brahmacārinaṃ;

Ekabhattaṃ bhuñjamānānaṃ, kena vaṇṇo pasīdatī”ti.

“Atītaṃ nānusocanti, nappajappanti nāgataṃ;

Paccuppannena yāpenti, tena vaṇṇo pasīdati”.

“Anāgatappajappāya, atītassānusocanā;

Etena bālā sussanti, naḷova harito luto”ti.

Naḷavaggo paṭhamo.

Tassuddānaṃ –

Oghaṃ nimokkhaṃ upaneyyaṃ, accenti katichindi ca;

Jāgaraṃ appaṭividitā, susammuṭṭhā mānakāminā;

Araññe dasamo vutto, vaggo tena pavuccati.

☸---------------------------------------------------------------------

［一〇］住森林 Araññasuttaṃ

一 站在一边的天神，在世尊面前，而唱颂偈子说：

“住在森林中，

寂静的梵行者们；

一天只吃一餐，

为何他们的脸色如此明净？”

二 [世尊：] “他们不追悔过去，

也不希求未来；

他们维持于现在，

因此脸色明净。”

“由于希求未来，

由于追悔过去，

愚人因此而枯萎，

如同被割断的绿芦苇。”

此品摄颂：

暴流、解脱、引导者，

时过和几何断；

不眠、不了知，

迷乱与慢欲；

第十说森林，此品因此得名。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.2 Nandanavagga 欢喜园品 (SN 1.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.1 Nandanasutta 欢喜园 (SN 1.11)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

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2. Nandanavaggo

1. Nandanasuttaṃ

11. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Bhūtapubbaṃ, bhikkhave, aññatarā tāvatiṃsakāyikā devatā nandane vane accharāsaṅghaparivutā dibbehi pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricāriyamānā [paricāriyamānā (syā. kaṃ. ka.)] tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsi –

“Na te sukhaṃ pajānanti, ye na passanti nandanaṃ;

Āvāsaṃ naradevānaṃ, tidasānaṃ yasassinan”ti.

“Evaṃ vutte, bhikkhave, aññatarā devatā taṃ devataṃ gāthāya paccabhāsi –

“Na tvaṃ bāle pajānāsi, yathā arahataṃ vaco;

Aniccā sabbasaṅkhārā [sabbe saṅkhārā (sī. syā. kaṃ.)], uppādavayadhammino;

Uppajjitvā nirujjhanti, tesaṃ vūpasamo sukho”ti.

☸---------------------------------------------------------------------

第二欢喜园品

［一一］欢喜园 Nandanasuttaṃ

一 我是这样听说的。那时，世尊住在舍卫城的祇树给孤独园。

二 在那里，世尊对比丘们说：“比丘们！”“世尊！”那些比丘回答世尊。世尊这样说道：“诸比丘！过去，有一位属于三十三天的天神，在欢喜园中，被天女群体围绕服侍，享受着圆满具足的五种天界欲乐，那时他唱了这个偈子：

‘那些未曾见过欢喜园的人，

不知道这种快乐——

这是声名远播的三十三天

人中天神们的住所！’

三 诸比丘！他这样说了之后，另一位天神用偈子回答那位天神说：

‘你这愚痴的人不知道，

阿罗汉们的教言：

诸行确实是无常的，

是生灭性质的；

生起之后必将灭去，

它们的寂灭才是安乐！’

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.8.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.2 Nandanavagga 欢喜园品 (SN 1.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.2 Nandatisutta 欢喜 (SN 1.12)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

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2. Nandatisuttaṃ

欢喜经

12. Sāvatthinidānaṃ.

舍卫城因缘……。

Ekamantaṃ ṭhitā kho sā devatā bhagavato santike imaṃ gāthaṃ abhāsi –

站在一边的天神，在世尊面前，而唱颂偈子说：

“Nandati puttehi puttimā,

“有儿子的人因儿子而欢喜，

Gomā [gomiko (sī. syā. kaṃ. pī.)] gohi tatheva nandati;

有牛的人同样因牛而欢喜；

Upadhīhi narassa nandanā,

人的欢喜来自于拥有（依附）；

Na hi so nandati yo nirūpadhī”ti.

那没有拥有（依附）的人就不会欢喜。”

“Socati puttehi puttimā,

[世尊偈曰：]“有儿子的人因儿子而忧悲，

Gomā gohi tatheva socati;

有牛的人同样因牛而忧悲；

Upadhīhi narassa socanā,

人的忧悲来自于拥有（依附）；

Na hi so socati yo nirūpadhī”ti.

那没有拥有（依附）的人就不会忧悲。”

欢喜经 ～欢喜园品‧第二经终

～《诸天相应‧欢喜园品‧Nandatisutta 欢喜经》(SN 1.12)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.2 Nandanavagga 欢喜园品 (SN 1.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.3 Natthiputtasamasutta 无有如子者 (SN 1.13)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Natthiputtasamasuttaṃ

13. Sāvatthinidānaṃ. Ekamantaṃ ṭhitā kho sā devatā bhagavato santike imaṃ gāthaṃ abhāsi –

“Natthi puttasamaṃ pemaṃ, natthi gosamitaṃ dhanaṃ;

Natthi sūriyasamā [suriyasamā (sī. syā. kaṃ. pī.)] ābhā, samuddaparamā sarā”ti.

“Natthi attasamaṃ pemaṃ, natthi dhaññasamaṃ dhanaṃ;

Natthi paññāsamā ābhā, vuṭṭhi ve paramā sarā”ti.

☸---------------------------------------------------------------------

［一三］无有如子者 Natthiputtasamasuttaṃ

一 站在一边的天神，在世尊面前，而唱颂偈子说：

“没有比儿子更可爱的了，

没有比牛更好的财富了；

没有比太阳更强的光明了，

海洋是湖泊中至高无上的。”

二 [世尊：] “没有比自己更可爱的了，

没有比谷物更好的财富了；

没有比智慧更强的光明了，

雨水才是[带来生机的]至上之水。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.2 Nandanavagga 欢喜园品 (SN 1.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.4 Khattiyasutta 刹帝利 (SN 1.14)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

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4. Khattiyasuttaṃ

14. “Khattiyo dvipadaṃ seṭṭho, balībaddo [balivaddo (sī. pī.), balibaddo (syā. kaṃ. ka.)] catuppadaṃ.

Komārī seṭṭhā bhariyānaṃ, yo ca puttāna pubbajo”ti.

“Sambuddho dvipadaṃ seṭṭho, ājānīyo catuppadaṃ;

Sussūsā seṭṭhā bhariyānaṃ, yo ca puttānamassavo”ti.

☸---------------------------------------------------------------------

［一四］刹帝利 Khattiyasuttaṃ

一 [天神：] “刹帝利是两足中的最优者，

公牛是四足中的最优者；

妻子中出身高贵的是最优者，

儿子中长子是最优者。”

二 [世尊：] “正自觉者是两足中的最优者，

纯种良马是四足中的最优者；

顺从的妻子是妻子中的最优者，

听话的儿子是最优者。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.2 Nandanavagga 欢喜园品 (SN 1.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.5 Saṇamānasutta 大林鸣 (SN 1.15)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Saṇamānasuttaṃ

15. “Ṭhite majjhanhike [majjhantike (sabbattha)] kāle, sannisīvesu pakkhisu.

Saṇateva brahāraññaṃ [mahāraññaṃ (ka. sī. syā. kaṃ. ka.)], taṃ bhayaṃ paṭibhāti man”ti.

“Ṭhite majjhanhike kāle, sannisīvesu pakkhisu;

Saṇateva brahāraññaṃ, sā rati paṭibhāti man”ti.

☸---------------------------------------------------------------------

［一五］大林鸣 Saṇamānasuttaṃ

一 [天神：] “当正午时分来临，

鸟儿们都静止不动时；

广大的森林似乎在鸣响，

那[寂静中的声响]令我感到恐惧！”

二 [世尊：] “当正午时分来临，

鸟儿们都静止不动时；

广大的森林似乎在鸣响，

那[寂静中的声响]令我感到喜悦！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.2 Nandanavagga 欢喜园品 (SN 1.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.6 Niddātandīsutta 睡眠懒惰 (SN 1.16)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Niddātandīsuttaṃ

16. “Niddā tandī vijambhitā [tandi vijambhikā (sī. pī.)], aratī bhattasammado.

Etena nappakāsati, ariyamaggo idha pāṇinan”ti.

“Niddaṃ tandiṃ vijambhitaṃ, aratiṃ bhattasammadaṃ;

Vīriyena [viriyena (sī. syā. kaṃ. pī.)] naṃ paṇāmetvā, ariyamaggo visujjhatī”ti.

☸---------------------------------------------------------------------

［一六］睡眠、懒惰 Niddātandīsuttaṃ

一 [天神：] “睡眠、懒惰、呵欠伸懒腰，

不乐以及饭后的昏沉；

因为这些，众生的圣道

在此不显现。”

二 [世尊：] “睡眠、懒惰、呵欠伸懒腰，

不乐以及饭后的昏沉；

凭借精进将它们驱除，

圣道便得以清净。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.2 Nandanavagga 欢喜园品 (SN 1.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.7 Dukkarasutta 难为 (SN 1.17)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Dukkarasuttaṃ

17. “Dukkaraṃ duttitikkhañca, abyattena ca sāmaññaṃ.

Bahūhi tattha sambādhā, yattha bālo visīdatī”ti.

“Katihaṃ careyya sāmaññaṃ, cittaṃ ce na nivāraye;

Pade pade visīdeyya, saṅkappānaṃ vasānugo”ti.

“Kummova aṅgāni sake kapāle,

Samodahaṃ bhikkhu manovitakke;

Anissito aññamaheṭhayāno,

Parinibbuto nūpavadeyya kañcī”ti.

☸---------------------------------------------------------------------

［一七］难为（龟） Dukkarasuttaṃ

一 [天神：] “对于无智慧的人来说，沙门身份

难以实行也难以忍受；

那里有很多障碍，

愚人[在其中]沉沦。”

“如果不能防护自心，

沙门身份能行持几天？

他会成为各种想法的俘虏，

步步都会沉沦。”

二 [世尊：] “如同乌龟将肢体缩进自己的壳里，

比丘也应[防护]心的各种思虑；

不依恋[任何事物]，不伤害他人，

达到完全寂灭，不应责难任何人。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.2 Nandanavagga 欢喜园品 (SN 1.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.8 Hirīsutta 惭 (SN 1.18)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Hirīsuttaṃ

18. “Hirīnisedho puriso, koci lokasmiṃ vijjati.

Yo nindaṃ apabodhati [apabodheti (syā. kaṃ. ka.)], asso bhadro kasāmivā”ti.

“Hirīnisedhā tanuyā, ye caranti sadā satā;

Antaṃ dukkhassa pappuyya, caranti visame saman”ti.

☸---------------------------------------------------------------------

［一八］惭 Hirīsuttaṃ

一 ［天神：］谁在这个世间 有惭愧心能制止作恶？

如同良马（能被）鞭子（所警醒）， 那人觉悟远离责难。

二 ［世尊：］有惭愧心制止作恶、 常怀正念的人很少，

他们能达到苦的边际， 在不平坦（的轮回中）走上平坦（的解脱之道）。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.2 Nandanavagga 欢喜园品 (SN 1.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.9 Kuṭikāsutta 茅屋 (SN 1.19)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Kuṭikāsuttaṃ

19.

“Kacci te kuṭikā natthi, kacci natthi kulāvakā;

Kacci santānakā natthi, kacci muttosi bandhanā”ti.

“Taggha me kuṭikā natthi, taggha natthi kulāvakā;

Taggha santānakā natthi, taggha muttomhi bandhanā”ti.

“Kintāhaṃ kuṭikaṃ brūmi, kiṃ te brūmi kulāvakaṃ;

Kiṃ te santānakaṃ brūmi, kintāhaṃ brūmi bandhanan”ti.

“Mātaraṃ kuṭikaṃ brūsi, bhariyaṃ brūsi kulāvakaṃ;

Putte santānake brūsi, taṇhaṃ me brūsi bandhanan”ti.

“Sāhu te kuṭikā natthi, sāhu natthi kulāvakā;

Sāhu santānakā natthi, sāhu muttosi bandhanā”ti.

☸---------------------------------------------------------------------

［一九］茅屋 Kuṭikāsuttaṃ

一 ［天神：］您有茅屋吗？ 怎么会没有巢穴呢？

怎么会没有后代牵绊？ 怎么会解脱了束缚？

二 ［世尊：］我确实没有茅屋， 我确实没有巢穴。

我确实没有后代牵绊， 我确实解脱了束缚。

三 ［天神：］什么（被我）称为您的茅屋？ 什么（被我）称为您的巢穴？

什么（被我）称为您的后代牵绊？ 什么（被我）称为您的束缚？

四 ［世尊：］您把母亲称为茅屋， 把妻子称为巢穴，

把子女称为后代牵绊， 我说渴爱才是束缚。

五 ［天神：］好啊！您没有茅屋！ 好啊！没有巢穴！

好啊！没有后代牵绊！ 好啊！您解脱了束缚！

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.2 Nandanavagga 欢喜园品 (SN 1.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.10 Samiddhisutta 三弥提 (SN 1.20)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Samiddhisuttaṃ

20. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati tapodārāme. Atha kho āyasmā samiddhi rattiyā paccūsasamayaṃ paccuṭṭhāya yena tapodā tenupasaṅkami gattāni parisiñcituṃ. Tapode gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno. Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ tapodaṃ obhāsetvā yena āyasmā samiddhi tenupasaṅkami; upasaṅkamitvā vehāsaṃ ṭhitā āyasmantaṃ samiddhiṃ gāthāya ajjhabhāsi –

“Abhutvā bhikkhasi bhikkhu, na hi bhutvāna bhikkhasi;

Bhutvāna bhikkhu bhikkhassu, mā taṃ kālo upaccagā”ti.

“Kālaṃ vohaṃ na jānāmi, channo kālo na dissati;

Tasmā abhutvā bhikkhāmi, mā maṃ kālo upaccagā”ti.

Atha kho sā devatā pathaviyaṃ [paṭhaviyaṃ (sī. syā. kaṃ. pī.)] patiṭṭhahitvā āyasmantaṃ samiddhiṃ etadavoca – “daharo tvaṃ bhikkhu, pabbajito susu kāḷakeso, bhadrena yobbanena samannāgato, paṭhamena vayasā, anikkīḷitāvī kāmesu. Bhuñja, bhikkhu, mānusake kāme; mā sandiṭṭhikaṃ hitvā kālikaṃ anudhāvī”ti.

“Na khvāhaṃ, āvuso, sandiṭṭhikaṃ hitvā kālikaṃ anudhāvāmi. Kālikañca khvāhaṃ, āvuso, hitvā sandiṭṭhikaṃ anudhāvāmi. Kālikā hi, āvuso, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā; ādīnavo ettha bhiyyo. Sandiṭṭhiko ayaṃ dhammo akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī”ti.

“Kathañca, bhikkhu, kālikā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo? Kathaṃ sandiṭṭhiko ayaṃ dhammo akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī”ti?

“Ahaṃ kho, āvuso, navo acirapabbajito adhunāgato imaṃ dhammavinayaṃ. Na tāhaṃ [na khvāhaṃ (sī. pī.)] sakkomi vitthārena ācikkhituṃ. Ayaṃ so bhagavā arahaṃ sammāsambuddho rājagahe viharati tapodārāme. Taṃ bhagavantaṃ upasaṅkamitvā etamatthaṃ puccha. Yathā te bhagavā byākaroti tathā naṃ dhāreyyāsī”ti.

“Na kho, bhikkhu, sukaro so bhagavā amhehi upasaṅkamituṃ, aññāhi mahesakkhāhi devatāhi parivuto. Sace kho tvaṃ, bhikkhu, taṃ bhagavantaṃ upasaṅkamitvā etamatthaṃ puccheyyāsi, mayampi āgaccheyyāma dhammassavanāyā”ti. “Evamāvuso”ti kho āyasmā samiddhi tassā devatāya paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā samiddhi bhagavantaṃ etadavoca –

“Idhāhaṃ, bhante, rattiyā paccūsasamayaṃ paccuṭṭhāya yena tapodā tenupasaṅkamiṃ gattāni parisiñcituṃ. Tapode gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsiṃ gattāni pubbāpayamāno. Atha kho, bhante, aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ tapodaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā vehāsaṃ ṭhitā imāya gāthāya ajjhabhāsi –

“Abhutvā bhikkhasi bhikkhu, na hi bhutvāna bhikkhasi;

Bhutvāna bhikkhu bhikkhassu, mā taṃ kālo upaccagā”ti.

“Evaṃ vutte ahaṃ, bhante, taṃ devataṃ gāthāya paccabhāsiṃ –

“Kālaṃ vohaṃ na jānāmi, channo kālo na dissati;

Tasmā abhutvā bhikkhāmi, mā maṃ kālo upaccagā”ti.

“Atha kho, bhante, sā devatā pathaviyaṃ patiṭṭhahitvā maṃ etadavoca – ‘daharo tvaṃ, bhikkhu, pabbajito susu kāḷakeso, bhadrena yobbanena samannāgato, paṭhamena vayasā, anikkīḷitāvī kāmesu. Bhuñja, bhikkhu, mānusake kāme; mā sandiṭṭhikaṃ hitvā kālikaṃ anudhāvī’”ti.

“Evaṃ vuttāhaṃ, bhante, taṃ devataṃ etadavocaṃ – ‘na khvāhaṃ, āvuso, sandiṭṭhikaṃ hitvā kālikaṃ anudhāvāmi; kālikañca khvāhaṃ, āvuso, hitvā sandiṭṭhikaṃ anudhāvāmi. Kālikā hi, āvuso, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā; ādīnavo ettha bhiyyo. Sandiṭṭhiko ayaṃ dhammo akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’”ti.

“Evaṃ vutte, bhante, sā devatā maṃ etadavoca – ‘kathañca, bhikkhu, kālikā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā; ādīnavo ettha bhiyyo? Kathaṃ sandiṭṭhiko ayaṃ dhammo akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti? Evaṃ vuttāhaṃ, bhante, taṃ devataṃ etadavocaṃ – ‘ahaṃ kho, āvuso, navo acirapabbajito adhunāgato imaṃ dhammavinayaṃ, na tāhaṃ sakkomi vitthārena ācikkhituṃ. Ayaṃ so bhagavā arahaṃ sammāsambuddho rājagahe viharati tapodārāme. Taṃ bhagavantaṃ upasaṅkamitvā etamatthaṃ puccha. Yathā te bhagavā byākaroti tathā naṃ dhāreyyāsī’”ti.

“Evaṃ vutte, bhante, sā devatā maṃ etadavoca – ‘na kho, bhikkhu, sukaro so bhagavā amhehi upasaṅkamituṃ, aññāhi mahesakkhāhi devatāhi parivuto. Sace kho, tvaṃ bhikkhu, taṃ bhagavantaṃ upasaṅkamitvā etamatthaṃ puccheyyāsi, mayampi āgaccheyyāma dhammassavanāyā’ti. Sace, bhante, tassā devatāya saccaṃ vacanaṃ, idheva sā devatā avidūre”ti.

Evaṃ vutte, sā devatā āyasmantaṃ samiddhiṃ etadavoca – “puccha, bhikkhu, puccha, bhikkhu, yamahaṃ anuppattā”ti.

Atha kho bhagavā taṃ devataṃ gāthāhi ajjhabhāsi –

“Akkheyyasaññino sattā, akkheyyasmiṃ patiṭṭhitā;

Akkheyyaṃ apariññāya, yogamāyanti maccuno.

“Akkheyyañca pariññāya, akkhātāraṃ na maññati;

Tañhi tassa na hotīti, yena naṃ vajjā na tassa atthi;

Sace vijānāsi vadehi yakkhā”ti [yakkhīti (pī. ka.)].

“Na khvāhaṃ, bhante, imassa bhagavatā saṅkhittena bhāsitassa vitthārena atthaṃ ājānāmi. Sādhu me, bhante, bhagavā tathā bhāsatu yathāhaṃ imassa bhagavatā saṅkhittena bhāsitassa vitthārena atthaṃ jāneyyan”ti.

“Samo visesī uda vā [athavā (sī. pī.)] nihīno,

Yo maññatī so vivadetha [sopi vadetha (ka.)] tena;

Tīsu vidhāsu avikampamāno,

Samo visesīti na tassa hoti;

Sace vijānāsi vadehi yakkhā”ti.

“Imassāpi khvāhaṃ, bhante, bhagavatā saṅkhittena bhāsitassa na vitthārena atthaṃ ājānāmi. Sādhu me, bhante, bhagavā tathā bhāsatu yathāhaṃ imassa bhagavatā saṅkhittena bhāsitassa vitthārena atthaṃ jāneyyan”ti.

“Pahāsi saṅkhaṃ na vimānamajjhagā, acchecchi [acchejji (syā. kaṃ. ka.)] taṇhaṃ idha nāmarūpe;

Taṃ chinnaganthaṃ anighaṃ nirāsaṃ, pariyesamānā nājjhagamuṃ;

Devā manussā idha vā huraṃ vā, saggesu vā sabbanivesanesu;

Sace vijānāsi vadehi yakkhā”ti.

“Imassa khvāhaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmi –

“Pāpaṃ na kayirā vacasā manasā,

Kāyena vā kiñcana sabbaloke;

Kāme pahāya satimā sampajāno,

Dukkhaṃ na sevetha anatthasaṃhitan”ti.

Nandanavaggo dutiyo.

Tassuddānaṃ –

Nandanā nandati ceva, natthiputtasamena ca;

Khattiyo saṇamāno ca, niddātandī ca dukkaraṃ;

Hirī kuṭikā navamo, dasamo vutto samiddhināti.

☸---------------------------------------------------------------------

［二O］三弥提 Samiddhisuttaṃ

一 我是这样听说的：那时，世尊住在王舍城的温泉精舍。

二 那时，尊者三弥提，为了洗浴身体，黎明时就起来，来到温泉。在温泉洗完身体后，起身穿上一件衣，站着等身体晾干。

三 那时，有一位天神在天快亮的时候，用他殊胜的光芒遍照温泉树林，前往尊者三弥提那里。到了之后，站在空中，用偈颂对尊者三弥提说：

［天神：］比丘啊，（你现在）不享受（就去）行乞，

（应该）享受完了再去行乞；

享受吧，比丘！不要让（大好）时光白白流逝！

［尊者：］您（说）的‘时光’我不知道， ‘时光’是隐藏的，看不见，

因此我不享受（而先）行乞，

以免时光舍弃了我。

四 那时，天神降落站在地上，对尊者三弥提说：

“‘比丘！你年轻，刚刚出家，头发乌黑，正当青春年少，处于人生的第一阶段，还没有在欲乐中嬉戏过。比丘，享受人间的欲乐吧！不要舍弃了眼前的（快乐），而去追求那需要时间（才能实现的未来之乐）。’”

五 “‘朋友！我并非舍弃现实的（法），而去追求需要时间（才能实现的未来之乐）。朋友！我正是舍弃了那需要时间（才能实现的欲乐），而来追求这现实的（法）。朋友！因为世尊说过，需要时间（才能实现的）欲乐是充满痛苦、充满烦恼的，其中的祸患更多。而这（圣）法是现实可见的、不需等待时间的、可以（对他人）说‘请来看’的、能导向（涅槃）的、明智者可以各自亲自证知的。’”

六 “‘比丘！世尊是如何说“需要时间（才能实现的）欲乐是充满痛苦、充满烦恼的，其中的祸患更多。而这（圣）法是现实可见的、不需等待时间的、可以（对他人）说‘请来看’的、能导向（涅槃）的、明智者可以各自亲自证知的”呢？’”

七 “‘朋友！我出家不久，是新学的人，刚来学习这个法和律，不能为你详细解说。那位世尊、阿拉汉、正自觉者，（现在）正住在王舍城的温泉精舍。你可以去向那位世尊请教这个问题。世尊怎么为你解答，你就怎么受持吧。’”

八 “‘比丘！我们不容易去见那位世尊，因为他被其他大威力的天神们围绕着。比丘，如果你去向那位世尊请教这个问题，我们也能来听法。’”

九 尊者三弥提回答那位天神：“好的，朋友！”即前往世尊住处，到了之后，顶礼世尊坐于一面。坐于一面的尊者三弥提，恭敬地对世尊说：

一O “‘世尊！今天黎明时分，我起来后到温泉去洗身。洗完上岸后，我穿着一件僧衣，站着晾干身体。世尊，那时，一位天神在天快亮的时候，用他殊胜的光芒遍照整个温泉（区域），来到我这里。到了之后，站在空中，用偈颂对我说．

比丘啊，（你现在）不享受（就去）行乞，

（应该）享受完了再去行乞；

享受吧，比丘！不要让（大好）时光白白流逝！

一一 世尊！他这样说后，我用偈颂回答那位天神说：

您（说）的‘时光’我不知道， ‘时光’是隐藏的，看不见，

因此我不享受（而先）行乞，

以免时光舍弃了我。

一二 世尊！那时，那位天神降落站在地上，对我说，

“‘比丘！你年轻，刚刚出家，头发乌黑，正当青春年少，处于人生的第一阶段，还没有在欲乐中嬉戏过。比丘！享受人间的欲乐吧！不要舍弃了眼前的（快乐），而去追求那需要时间（才能实现的未来之乐）。’”

一三 世尊！他这样说后，我对那位天神这样说：‘朋友！我并非舍弃现实的（法），而去追求需要时间（才能实现的未来之乐）。朋友！我正是舍弃了那需要时间（才能实现的欲乐），而来追求这现实的（法）。因为世尊说过，需要时间（才能实现的）欲乐是充满痛苦、充满烦恼的，其中的祸患更多。而这（圣）法是现实可见的、不需等待时间的、可以（对他人）说‘请来看’的、能导向（涅槃）的、明智者可以各自亲自证知的。’”

一四 世尊！我这样说完后！那位天神对我说：‘比丘！世尊是如何说“欲乐是需要时间（才能实现的），是充满痛苦、充满烦恼的，其中的祸患更多。而这（圣）法是现实可见的、不需等待时间的、可以（对他人）说‘请来看’的、能导向（涅槃）的、明智者可以各自亲自证知的”呢？’”

一五 世尊！他这样说后，我对那位天神说：‘朋友！我出家不久，是新学的人，刚来学习这个法和律，不能为你详细解说。那位世尊、阿拉汉、正自觉者，（现在）正住在王舍城的温泉精舍。你可以去向那位世尊请教这个问题。世尊怎么为你解答，你就怎么受持吧。’”

一六 世尊！我这样说完后，那位天神对我说：‘比丘！我们不容易去见那位世尊，因为他被其他大威力的天神们围绕着。比丘，如果你去向那位世尊请教这个问题，我们也能来听法。’世尊！如果那位天神的话是真的，那么她现在应该就在这附近不远的地方。”

一七 （三弥提尊者）说完这话，那位天神对尊者三弥提说：“问吧，比丘！问吧，比丘！我已经来了！”

一八 那时世尊用偈颂对那位天神说：

执着于概念想的众生， 安住于概念中，

由于不了解概念（的实相）， 而落入死神的束缚。

完全了解了概念（的实相）后， 就不会思量那言说者（指‘我’），

对他来说，那（能导致束缚的‘我’）已不存在，他已没有任何（能被言说者指称）的东西；

夜叉啊，如果你知道，就请说吧！

一九 “‘世尊，我不能完全理解世尊这简略开示的含义。善哉！世尊，请世尊为我解说，使我能够完全理解世尊这简略开示的含义吧！’”

二O 认为自己‘（与人）相等、优胜、或低劣’的人，

可能会因此而与人争论；但对那于此三种（分别）不动摇的人，

‘相等’或‘优胜’（的概念）对他是不存在的。

夜叉啊，如果你知道，就请说吧！

二一 “‘世尊，我还是不能完全理解世尊这简略开示的含义。善哉！世尊，请世尊为我解说，使我能够完全理解世尊这简略开示的含义吧！’”

二二 舍弃了算计，不执取慢心， 断除了对于名色的渴爱；

那斩断束缚、无有烦恼、无有期望的人，

无论天人还是世人，在此世或他世，在天界或一切住所，

到处寻找，也找不到他（的踪迹）。

夜叉啊，如果你知道，就请说吧！

二三 “世尊，我现在这样理解世尊这简略开示的含义了：

在任何世界里，都不应以语、意、身，

造作任何恶业；舍弃欲乐，具足正念、正知，

不应亲近那伴随着无益的痛苦。’”

此摄颂：

欢喜园、欢喜天、无子嗣，

刹帝利、林（响）、睡眠（懒惰）、难行，

惭、茅屋第九，第十说三弥提。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.3 Sattivagga 剑品 (SN 1.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.1 Sattisutta 依剑 (SN 1.21)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Sattivaggo

1. Sattisuttaṃ

21. Sāvatthinidānaṃ. Ekamantaṃ ṭhitā kho sā devatā bhagavato santike imaṃ gāthaṃ abhāsi –

“Sattiyā viya omaṭṭho, ḍayhamānova [ḍayhamāneva (sabbattha)] matthake;

Kāmarāgappahānāya, sato bhikkhu paribbaje”ti.

“Sattiyā viya omaṭṭho, ḍayhamānova matthake;

Sakkāyadiṭṭhippahānāya, sato bhikkhu paribbaje”ti.

☸---------------------------------------------------------------------

第三 剑 品

［二一］ 第一 依剑 Sattisuttaṃ

一 （本经）发生在舍卫城。

二 站在一旁的那位天神，在世尊面前，唱诵此偈颂说：

［天神：］ 如同被利矛刺中，如同头（发）被火烧，

比丘应保持正念，游方修行，以舍断欲贪。

三 ［世尊：］ 如同被利矛刺中，如同头（发）被火烧，

比丘应保持正念，游方修行，以舍断身见。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.3 Sattivagga 剑品 (SN 1.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.2 Phusatisutta 触 (SN 1.22)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Phusatisuttaṃ

22.

“Nāphusantaṃ phusati ca, phusantañca tato phuse;

Tasmā phusantaṃ phusati, appaduṭṭhapadosinan”ti.

“Yo appaduṭṭhassa narassa dussati,

Suddhassa posassa anaṅgaṇassa;

Tameva bālaṃ pacceti pāpaṃ,

Sukhumo rajo paṭivātaṃva khitto”ti.

☸---------------------------------------------------------------------

［二二］ 第二 触 Phusatisuttaṃ

一 ［天神：］ （恶业）不会触及不（作恶）者，但会触及作（恶）者；

因此，（恶业）会触及那触恼无过失者的人。

二 ［世尊：］ 若有人冒犯了无过失、清净、无染的人，

那恶业反而会回到那愚人身上，

如同逆风扬起的细尘（反扑自身）。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.3 Sattivagga 剑品 (SN 1.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.3 Jaṭāsutta 缠结 (SN 1.23)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Jaṭāsuttaṃ

23.

“Anto jaṭā bahi jaṭā, jaṭāya jaṭitā pajā;

Taṃ taṃ gotama pucchāmi, ko imaṃ vijaṭaye jaṭan”ti.

“Sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayaṃ;

Ātāpī nipako bhikkhu, so imaṃ vijaṭaye jaṭaṃ.

“Yesaṃ rāgo ca doso ca, avijjā ca virājitā;

Khīṇāsavā arahanto, tesaṃ vijaṭitā jaṭā.

“Yattha nāmañca rūpañca, asesaṃ uparujjhati;

Paṭighaṃ rūpasaññā ca, etthesā chijjate [vijaṭe (ka.)] jaṭā”ti.

☸---------------------------------------------------------------------

［二三］ 第三 缠结 Jaṭāsuttaṃ

一 ［天神：］ 内在有缠结，外在有缠结，众生被缠结所缠绕。

我来问您乔达摩，谁能解开这缠结？

二 ［世尊：］ 安住于戒律、有智慧的人，修习心和慧，

精勤、审慎的比丘，他能解开这缠结。

那些已经离弃了贪欲、嗔恚以及无明的人，

（他们是）漏尽的阿罗汉，他们的缠结已被解开。

在何处名与色，以及障碍想和色想，

被完全止灭、毫无残余，在此处，这缠结就被斩断。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.3 Sattivagga 剑品 (SN 1.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.4 Manonivāraṇasutta 制止心 (SN 1.24)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Manonivāraṇasuttaṃ

24. “Yato yato mano nivāraye,

Na dukkhameti naṃ tato tato;

Sa sabbato mano nivāraye,

Sa sabbato dukkhā pamuccati”.

“Na sabbato mano nivāraye,

Na mano saṃyatattamāgataṃ;

Yato yato ca pāpakaṃ,

Tato tato mano nivāraye”ti.

☸---------------------------------------------------------------------

［二四］ 第四 制止心 Manonivāraṇasuttaṃ

一 ［天神：］ 心从何处被制止，苦就不会从何处来临；

如果能从一切处制止心，就能从一切苦中解脱。

二 ［世尊：］ 不应从一切处制止心，心不应（完全）被抑制；

只应在恶（念）生起之处，应从那里制止心。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.3 Sattivagga 剑品 (SN 1.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.5 Arahantasutta 阿罗汉 (SN 1.25)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Arahantasuttaṃ

25.

“Yo hoti bhikkhu arahaṃ katāvī,

Khīṇāsavo antimadehadhārī;

Ahaṃ vadāmītipi so vadeyya,

Mamaṃ vadantītipi so vadeyyā”ti.

“Yo hoti bhikkhu arahaṃ katāvī,

Khīṇāsavo antimadehadhārī;

Ahaṃ vadāmītipi so vadeyya,

Mamaṃ vadantītipi so vadeyya;

Loke samaññaṃ kusalo viditvā,

Vohāramattena so [sa (?)] vohareyyā”ti.

“Yo hoti bhikkhu arahaṃ katāvī,

Khīṇāsavo antimadehadhārī;

Mānaṃ nu kho so upagamma bhikkhu,

Ahaṃ vadāmītipi so vadeyya;

Mamaṃ vadantītipi so vadeyyā”ti.

“Pahīnamānassa na santi ganthā,

Vidhūpitā mānaganthassa sabbe;

Sa vītivatto maññataṃ [mānanaṃ (sī.), maññītaṃ (?)] sumedho,

Ahaṃ vadāmītipi so vadeyya.

“Mamaṃ vadantītipi so vadeyya;

Loke samaññaṃ kusalo viditvā;

Vohāramattena so vohareyyā”ti.

☸---------------------------------------------------------------------

［二五］ 第五 阿罗汉 Arahantasuttaṃ

一 ［天神：］ 已完成（修行）事业、 诸漏已尽、承受最后身、

已是阿罗汉的比丘， 他是否还会说‘我说’，

或者说‘（他们）对我（说）’呢？

二 ［世尊：］ 已完成（修行）事业、 诸漏已尽、承受最后身、

已是阿罗汉的比丘， 他仍可能会说‘我说’，

也可能会说‘（他们）对我（说）’。

他善巧地了知世间的称谓， 只是依照（世俗）语言习惯而说。

三 ［天神：］ 已完成（修行）事业、 诸漏已尽、承受最后身、

已是阿罗汉的比丘， 他是否会因我慢而

说‘我说’， 或者说‘（他们）对我（说）’呢？

四 ［世尊：］ 对我慢已断尽者，结缚已不存在，他我慢的束缚已全被摧毁；

那位超越了（我）慢的贤者，他仍可能会说‘我说’，

也可能会说‘（他们）对我（说）’。 他善巧地了知世间的称谓，

只是依照（世俗）语言习惯而说。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.3 Sattivagga 剑品 (SN 1.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.6 Pajjotasutta 光明 (SN 1.26)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Pajjotasuttaṃ

26.

“Kati lokasmiṃ pajjotā, yehi loko pakāsati [pabhāsati (ka. sī.)];

Bhagavantaṃ [bhavantaṃ (ka.)] puṭṭhumāgamma, kathaṃ jānemu taṃ mayan”ti.

“Cattāro loke pajjotā, pañcamettha na vijjati;

Divā tapati ādicco, rattimābhāti candimā.

“Atha aggi divārattiṃ, tattha tattha pakāsati;

Sambuddho tapataṃ seṭṭho, esā ābhā anuttarā”ti.

☸---------------------------------------------------------------------

［二六］ 第六 光明 Pajjotasuttaṃ

一 ［天神：］ 世间有多少种光明， 它们照亮了世界？

我们前来请问世尊， 我们如何能了知此（答案）？

二 ［世尊：］ 世间有四种光明， 在此处没有第五种。

白天照耀的是太阳， 夜晚发光的是月亮。

然后是火，在日夜各处都能照亮；

而正自觉者是照耀者中的最胜者，这（智慧之）光是无上的光。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.3 Sattivagga 剑品 (SN 1.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.7 Sarasutta 流 (SN 1.27)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Sarasuttaṃ

27.

“Kuto sarā nivattanti, kattha vaṭṭaṃ na vattati;

Kattha nāmañca rūpañca, asesaṃ uparujjhatī”ti.

“Yattha āpo ca pathavī, tejo vāyo na gādhati;

Ato sarā nivattanti, ettha vaṭṭaṃ na vattati;

Ettha nāmañca rūpañca, asesaṃ uparujjhatī”ti.

☸---------------------------------------------------------------------

［二七］ 第七 流 Sarasuttaṃ

一 ［天神：］ （欲）流从何处回转？ 轮回于何处不再转起？

名色于何处被完全止灭、 毫无残余？

二 ［世尊：］ 在何处水、地、火、风都无法立足，

（欲）流从此回转， 轮回在此不再转起，

名色在此被完全止灭、 毫无残余。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.3 Sattivagga 剑品 (SN 1.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.8 Mahaddhanasutta 大富 (SN 1.28)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Mahaddhanasuttaṃ

28.

“Mahaddhanā mahābhogā, raṭṭhavantopi khattiyā;

Aññamaññābhigijjhanti, kāmesu analaṅkatā.

“Tesu ussukkajātesu, bhavasotānusārisu;

Kedha taṇhaṃ [rodhataṇhaṃ (syā. kaṃ.), gedhataṇhaṃ (ka.)] pajahiṃsu [pavāhiṃsu (syā. kaṃ. ka.)], ke lokasmiṃ anussukā”ti.

“Hitvā agāraṃ pabbajitā, hitvā puttaṃ pasuṃ viyaṃ;

Hitvā rāgañca dosañca, avijjañca virājiya;

Khīṇāsavā arahanto, te lokasmiṃ anussukā”ti.

☸---------------------------------------------------------------------

［二八］ 第八 大富 Mahaddhanasuttaṃ

一 ［天神：］ 拥有大财富、大资具、 统治国土的刹帝利们，

他们对于欲乐不知满足， 互相贪求嫉妒。

在这些生起热望、随有流漂泊的人中，

谁舍弃了贪婪渴爱？ 谁在世间无有热望？

二 ［世尊：］ 舍弃家而出家， 舍弃子女、牲畜、心爱之物，

舍弃了贪与嗔， 以及（舍离）了无明，

诸漏已尽的阿罗汉们， 他们在世间

是无有热望的人。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.3 Sattivagga 剑品 (SN 1.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.9 Catucakkasutta 四轮 (SN 1.29)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Catucakkasuttaṃ

29.

“Catucakkaṃ navadvāraṃ, puṇṇaṃ lobhena saṃyutaṃ;

Paṅkajātaṃ mahāvīra, kathaṃ yātrā bhavissatī”ti.

“Chetvā naddhiṃ varattañca, icchā lobhañca pāpakaṃ;

Samūlaṃ taṇhamabbuyha, evaṃ yātrā bhavissatī”ti.

☸---------------------------------------------------------------------

［二九］ 第九 四轮 Catucakkasuttaṃ

一 ［天神：］ （此身）有四轮、九门， 充满了污秽，与贪欲相结合，

（如同）生于污泥（的车）， 大雄啊！如何才能（从此身）出行（解脱）？

二 ［世尊：］ 斩断了（车的）皮带和缰绳， 以及恶的欲与贪，

连根拔除了渴爱， 这样就能出行（解脱）。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.3 Sattivagga 剑品 (SN 1.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.10 Eṇijaṅghasutta 靡鹿之缚 (SN 1.30)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Eṇijaṅghasuttaṃ

30.

“Eṇijaṅghaṃ kisaṃ vīraṃ, appāhāraṃ alolupaṃ;

Sīhaṃ vekacaraṃ nāgaṃ, kāmesu anapekkhinaṃ;

Upasaṅkamma pucchāma, kathaṃ dukkhā pamuccatī”ti.

“Pañca kāmaguṇā loke, manochaṭṭhā paveditā;

Ettha chandaṃ virājetvā, evaṃ dukkhā pamuccatī”ti.

Sattivaggo tatiyo.

Tassuddānaṃ –

Sattiyā phusati ceva, jaṭā manonivāraṇā;

Arahantena pajjoto, sarā mahaddhanena ca;

Catucakkena navamaṃ, eṇijaṅghena te dasāti.

☸---------------------------------------------------------------------

［三O］ 第十 靡鹿之缚 Eṇijaṅghasuttaṃ

一 ［天神：］ （您）如羚羊般（瘦而敏捷）的小腿，精进勇猛，

饮食少量，不贪婪； 如独自游行的狮子（和）象，

对诸欲乐无有期望； 我们前来请问（您），

如何才能从苦中解脱？

二 ［世尊：］ 世间有五种妙欲， 意被认为是第六种；

于此舍离了贪欲， 这样就能从苦中解脱。

此摄颂：

依剑、触、（缠）结、制止心，

阿罗汉、光明、流、大富，

第九为四轮，靡鹿缚（羚羊胫）为第十。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.4 Satullapakāyikavagga 沙睹罗巴天群品 (SN 1.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.1 Sabbhisutta 与善人为伴 (SN 1.31)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Satullapakāyikavaggo

1. Sabbhisuttaṃ

31. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho sambahulā satullapakāyikā devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho ekā devatā bhagavato santike imaṃ gāthaṃ abhāsi –

“Sabbhireva samāsetha, sabbhi kubbetha [krubbetha (ka.)] santhavaṃ;

Sataṃ saddhammamaññāya, seyyo hoti na pāpiyo”ti.

Atha kho aparā devatā bhagavato santike imaṃ gāthaṃ abhāsi –

“Sabbhireva samāsetha, sabbhi kubbetha santhavaṃ;

Sataṃ saddhammamaññāya, paññā labbhati [paññaṃ labhati (syā. kaṃ.)] nāññato”ti.

Atha kho aparā devatā bhagavato santike imaṃ gāthaṃ abhāsi –

“Sabbhireva samāsetha, sabbhi kubbetha santhavaṃ;

Sataṃ saddhammamaññāya, sokamajjhe na socatī”ti.

Atha kho aparā devatā bhagavato santike imaṃ gāthaṃ abhāsi –

“Sabbhireva samāsetha, sabbhi kubbetha santhavaṃ;

Sataṃ saddhammamaññāya, ñātimajjhe virocatī”ti.

Atha kho aparā devatā bhagavato santike imaṃ gāthaṃ abhāsi –

“Sabbhireva samāsetha, sabbhi kubbetha santhavaṃ;

Sataṃ saddhammamaññāya, sattā gacchanti suggatin”ti.

Atha kho aparā devatā bhagavato santike imaṃ gāthaṃ abhāsi –

“Sabbhireva samāsetha, sabbhi kubbetha santhavaṃ;

Sataṃ saddhammamaññāya, sattā tiṭṭhanti sātatan”ti.

Atha kho aparā devatā bhagavantaṃ etadavoca – “kassa nu kho, bhagavā, subhāsitan”ti? Sabbāsaṃ vo subhāsitaṃ pariyāyena, api ca mamapi suṇātha –

“Sabbhireva samāsetha, sabbhi kubbetha santhavaṃ;

Sataṃ saddhammamaññāya, sabbadukkhā pamuccatī”ti.

Idamavoca bhagavā. Attamanā tā devatāyo bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyiṃsūti.

☸---------------------------------------------------------------------

第四沙睹罗巴天群品

［三一］ 第一 与善人为伴 Sabbhisuttaṃ

一 我是这样听说的。那时，世尊住在舍卫城的祗树给孤独园。

二 那时，许多属于沙睹罗巴天群的天神，在深夜过后，以殊胜的光芒遍照整个祗树园，来到世尊那里。到了之后，顶礼世尊，站在一旁。

三 站在一旁的一位天神，在世尊面前，唱诵此偈颂说：

只应与善人交往， 只应与善人交友；

了知善人的正法， （自己）会变得更好，不会变坏。

四 接着，另一位天神，在世尊面前，也唱诵此偈颂说：

只应与善人交往， 只应与善人交友；

了知善人的正法， 能获得智慧，

这（智慧）无法从他人处获得。

五 接着，又一位天神，在世尊面前，也唱诵此偈颂说：

只应与善人交往， 只应与善人交友；

了知善人的正法， 在忧愁中了无忧愁。

六 接着，又一位天神，在世尊面前，也唱诵此偈颂说：

只应与善人交往， 只应与善人交友；

了知善人的正法， 能在亲族中放光彩。

七 接着，又一位天神，在世尊面前，也唱诵此偈颂说：

只应与善人交往， 只应与善人交友；

了知善人的正法， 众生能去往善趣。

八 接着，又一位天神，在世尊面前，也唱诵此偈颂说：

只应与善人交往， 只应与善人交友；

了知善人的正法， 众生能长久安稳。

九 接着，（之前未发言的）一位天神对世尊说：“世尊！谁的偈颂说得最好呢？”（世尊说：）‘你们每一位都依（不同）侧面说得很好。不过，也听听我的偈颂吧：

只应与善人交往， 只应与善人交友；

了知善人的正法， 能从一切苦中解脱。’

十 世尊说了这番话。那些天神心满意足，顶礼世尊，右绕（三匝）后，就在那里消失了。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.4 Satullapakāyikavagga 沙睹罗巴天群品 (SN 1.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.2 Maccharisutta 悭贪 (SN 1.32)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Maccharisuttaṃ

32. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho sambahulā satullapakāyikā devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho ekā devatā bhagavato santike imaṃ gāthaṃ abhāsi –

“Maccherā ca pamādā ca, evaṃ dānaṃ na dīyati [diyyati (ka.)];

Puññaṃ ākaṅkhamānena, deyyaṃ hoti vijānatā”ti.

Atha kho aparā devatā bhagavato santike imā gāthāyo abhāsi –

“Yasseva bhīto na dadāti maccharī, tadevādadato bhayaṃ;

Jighacchā ca pipāsā ca, yassa bhāyati maccharī;

Tameva bālaṃ phusati, asmiṃ loke paramhi ca.

“Tasmā vineyya maccheraṃ, dajjā dānaṃ malābhibhū;

Puññāni paralokasmiṃ, patiṭṭhā honti pāṇinan”ti.

Atha kho aparā devatā bhagavato santike imā gāthāyo abhāsi –

“Te matesu na mīyanti, panthānaṃva sahabbajaṃ;

Appasmiṃ ye pavecchanti, esa dhammo sanantano.

“Appasmeke pavecchanti, bahuneke na dicchare;

Appasmā dakkhiṇā dinnā, sahassena samaṃ mitā”ti.

Atha kho aparā devatā bhagavato santike imā gāthāyo abhāsi –

“Duddadaṃ dadamānānaṃ, dukkaraṃ kamma kubbataṃ;

Asanto nānukubbanti, sataṃ dhammo duranvayo [durannayo (sī.)].

“Tasmā satañca asataṃ [asatañca (sī. syā. kaṃ.)], nānā hoti ito gati;

Asanto nirayaṃ yanti, santo saggaparāyanā”ti.

Atha kho aparā devatā bhagavato santike etadavoca – “kassa nu kho, bhagavā, subhāsitan”ti?

“Sabbāsaṃ vo subhāsitaṃ pariyāyena; api ca mamapi suṇātha –

“Dhammaṃ care yopi samuñjakaṃ care,

Dārañca posaṃ dadamappakasmiṃ;

Sataṃ sahassānaṃ sahassayāginaṃ,

Kalampi nāgghanti tathāvidhassa te”ti.

Atha kho aparā devatā bhagavantaṃ gāthāya ajjhabhāsi –

“Kenesa yañño vipulo mahaggato,

Samena dinnassa na agghameti;

Kathaṃ [idaṃ padaṃ katthaci sīhaḷapotthake natthi] sataṃ sahassānaṃ sahassayāginaṃ,

Kalampi nāgghanti tathāvidhassa te”ti.

“Dadanti heke visame niviṭṭhā,

Chetvā vadhitvā atha socayitvā;

Sā dakkhiṇā assumukhā sadaṇḍā,

Samena dinnassa na agghameti.

“Evaṃ sataṃ sahassānaṃ sahassayāginaṃ;

Kalampi nāgghanti tathāvidhassa te”ti.

☸---------------------------------------------------------------------

［三二］ 第二 悭贪 Maccharisuttaṃ

一 当时，世尊住在舍卫城的祇树给孤独园。

二 当时，有许多沙睹罗巴天神，在夜晚接近黎明时分，以殊胜的光芒遍照祇园后，前来拜见世尊。他们来到后，顶礼世尊，然后站在一边。

三 站在一边的某位天神，在世尊面前，诵出这首偈颂：

“因为悭吝和放逸，所以不进行布施；

明智者了知果报，希求福德才布施。”

四 当时，另一位天神，在世尊面前，诵出这些偈颂：

“悭吝者害怕布施，不布施正是他所畏惧的；

悭吝者所害怕的，正是饥饿与干渴；

这（饥渴）会触及那个愚人，无论今世还是来世。

因此，应调伏悭吝，行持布施以战胜污垢；

福德是众生在来世的依凭。”

五 当时，另一位天神，在世尊面前诵出这些偈颂：

“他们如同旅途中的同伴，在死者中不死（指善行果报不灭）；

那些从少量中分享布施的人，这是永恒的法则。

有些人从少量中分享，有些人拥有很多却不愿布施；

从少量中施予的供养，其价值等同于（从多量中布施）千倍。”

六 当时，另一位天神，在世尊面前，诵出这些偈颂：

“对于行难施之事的人，对于做难行之业的人；

恶人是不会效仿的，善人的法是难以追随的。

因此，善人与恶人，从此（世）出发的去向不同；

恶人去往地狱，善人以往生天界为归宿。”

七 当时，另一位天神，对世尊这样说道：“世尊！究竟谁的偈颂说得好呢？”［世尊说：］

“从不同角度来说，你们各位的偈颂都说得很好；不过，你们也听听我的偈颂：

“即使是靠拾取遗落的谷穗维生，

即使是供养妻儿，从自己少量所有中布施，实践此法；

那（不如法）的上百场、上千场、成千上万的祭祀，

其价值也不及这样（如法布施）的人的十六分之一。”

八 当时，另一位天神，用偈颂对世尊说：

“为何这样盛大、贵重的祭祀，

其价值却比不上如法的布施？

为何那上百场、上千场、成千上万的祭祀，

其价值也不及这样（如法布施）的人的十六分之一？”

九 当时，世尊用偈颂对那位天神说：

“有些人立足于邪道而行布施，

通过砍伐、杀戮、或令人悲伤的方式（获得财物）；

那样的供养，是沾满泪水、伴随暴力（的布施），

其价值比不上如法的布施。

像这样，即使是上百场、上千场、成千上万的祭祀；

其价值也不及那样（如法布施）的人的十六分之一。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.4 Satullapakāyikavagga 沙睹罗巴天群品 (SN 1.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.3 Sādhusutta 善哉 (SN 1.33)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Sādhusuttaṃ

33. Sāvatthinidānaṃ. Atha kho sambahulā satullapakāyikā devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho ekā devatā bhagavato santike imaṃ udānaṃ udānesi –

“Sādhu kho, mārisa, dānaṃ;

Maccherā ca pamādā ca, evaṃ dānaṃ na dīyati;

Puññaṃ ākaṅkhamānena, deyyaṃ hoti vijānatā”ti.

Atha kho aparā devatā bhagavato santike imaṃ udānaṃ udānesi –

“Sādhu kho, mārisa, dānaṃ;

Api ca appakasmimpi sāhu dānaṃ”.

“Appasmeke pavecchanti, bahuneke na dicchare;

Appasmā dakkhiṇā dinnā, sahassena samaṃ mitā”ti.

Atha kho aparā devatā bhagavato santike imaṃ udānaṃ udānesi –

“Sādhu kho, mārisa, dānaṃ; appakasmimpi sāhu dānaṃ;

Api ca saddhāyapi sāhu dānaṃ”.

“Dānañca yuddhañca samānamāhu,

Appāpi santā bahuke jinanti;

Appampi ce saddahāno dadāti,

Teneva so hoti sukhī paratthā”ti.

Atha kho aparā devatā bhagavato santike imaṃ udānaṃ udānesi –

“Sādhu kho, mārisa, dānaṃ; appakasmimpi sāhu dānaṃ;

Saddhāyapi sāhu dānaṃ; api ca dhammaladdhassāpi sāhu dānaṃ”.

“Yo dhammaladdhassa dadāti dānaṃ,

Uṭṭhānavīriyādhigatassa jantu;

Atikkamma so vetaraṇiṃ yamassa,

Dibbāni ṭhānāni upeti macco”ti.

Atha kho aparā devatā bhagavato santike imaṃ udānaṃ udānesi –

“Sādhu kho, mārisa, dānaṃ; appakasmimpi sāhu dānaṃ;

Saddhāyapi sāhu dānaṃ; dhammaladdhassāpi sāhu dānaṃ;

Api ca viceyya dānampi sāhu dānaṃ”.

“Viceyya dānaṃ sugatappasatthaṃ,

Ye dakkhiṇeyyā idha jīvaloke;

Etesu dinnāni mahapphalāni,

Bījāni vuttāni yathā sukhette”ti.

Atha kho aparā devatā bhagavato santike imaṃ udānaṃ udānesi –

“Sādhu kho, mārisa, dānaṃ; appakasmimpi sāhu dānaṃ;

Saddhāyapi sāhu dānaṃ; dhammaladdhassāpi sāhu dānaṃ;

Viceyya dānampi sāhu dānaṃ; api ca pāṇesupi sādhu saṃyamo”.

“Yo pāṇabhūtāni [pāṇabhūtesu (sī. pī.)] aheṭhayaṃ caraṃ,

Parūpavādā na karonti pāpaṃ;

Bhīruṃ pasaṃsanti na hi tattha sūraṃ,

Bhayā hi santo na karonti pāpan”ti.

Atha kho aparā devatā bhagavantaṃ etadavoca – “kassa nu kho, bhagavā, subhāsitan”ti?

“Sabbāsaṃ vo subhāsitaṃ pariyāyena, api ca mamapi suṇātha –

“Saddhā hi dānaṃ bahudhā pasatthaṃ,

Dānā ca kho dhammapadaṃva seyyo;

Pubbe ca hi pubbatare ca santo,

Nibbānamevajjhagamuṃ sapaññā”ti.

☸---------------------------------------------------------------------

［三三］ 第三 善哉 Sādhusuttaṃ

一 ［当时，世尊］住在舍卫城的因缘。

二 当时，沙睹罗巴天神们，以殊胜的光芒遍照祇园。在黎明时分前往世尊的住处。到达后顶礼世尊，站在一边。

三 站在一边的某位天神，在世尊面前，诵出这首感兴偈：

“朋友，布施真是好啊！

因为悭吝和放逸，所以不进行布施；

明智者了知果报，希求福德才布施。”

四 当时，另一位天神，在世尊面前，诵出这首感兴偈：

“善哉，行布施！从少量中布施也善哉！

有些人从少量中分享，有些人拥有很多却不愿布施；

从少量中施予的供养，其价值等同于（从多量中布施）千倍。”

五 当时，另一位天神，在世尊面前，诵出这首感兴偈：

“善哉，行布施！从少量中布施也善哉！

凭信心布施也善哉！

布施与战斗被认为是相同的，

即使是少数善人，也能战胜多数（恶人）；

如果凭着信心，即使布施少量，

他也能因此在来世获得安乐。”

六 当时，另一位天神，在世尊面前，诵出这首感兴偈：

“朋友，善哉布施！从少量中布施也善哉！

凭信心布施也善哉！如法获得的财物布施也善哉！

众生以精勤努力所获得的如法财物行布施，

此人能超越阎摩王的卫多罗尼河，

而往生天界的处所。”

七 当时，另一位天神，在世尊面前，诵出这首感兴偈：

“善哉，行布施！从少量中布施也善哉！

凭信心布施也善哉！如法获得的财物布施也善哉！

加以辨别后布施也善哉！

辨别后的布施，是善逝所赞叹的；

那些在此世间值得供养的人（福田），

对他们布施能得大果报，

如同种子播撒在良田里。”

八 当时，另一位天神，在世尊面前，诵出这首感兴偈：

“善哉，行布施！从少量中布施也善哉！

凭信心布施也善哉！如法获得的财物布施也善哉！

加以辨别后布施也善哉！对众生有防护也善哉！

行为不伤害一切众生的人，

因为害怕他人指责而不作恶；

人们赞扬知畏惧者，而不赞扬（无所畏惧的）勇者，

因为善人由于畏惧（恶报）而不作恶。”

九 当时，另一位天神，对世尊这样说道：“世尊！究竟谁的偈颂说得好呢？”［世尊说：］

“从不同角度来说，你们各位的偈颂都说得很好；不过，你们也听听我的［感兴偈］：

“凭信心的布施，受到种种赞誉，

然而（修持）法句比布施更殊胜；

在先前以及更早的世代，

具足智慧的贤善者们，

都已证得了涅槃。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.8.22 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.4 Satullapakāyikavagga 沙睹罗巴天群品 (SN 1.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.4 Nasantisutta 非然 (SN 1.34)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Nasantisuttaṃ

非然经

34. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.

当时，世尊，住在舍卫城的祇树给孤独园。

Atha kho sambahulā satullapakāyikā devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkamiṃsu;

当时，有许多沙睹罗巴天神，以殊胜的光芒遍照祇园、在黎明时分前来拜见世尊。

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu.

来到后顶礼世尊，站在一边，

Ekamantaṃ ṭhitā kho ekā devatā bhagavato santike imaṃ gāthaṃ abhāsi –

站在一边的某位天神，在世尊面前，诵出这首偈颂：

“Na santi kāmā manujesu niccā,

人间的欲乐，并非是永恒常住的；

Santīdha kamanīyāni yesu [kāmesu (ka.)] baddho;

此世有可爱之物，人们被其束缚；

Yesu pamatto apunāgamanaṃ,

对这些放逸沉迷，便不再返回（善道）；

Anāgantā puriso maccudheyyā”ti.

落入死魔掌控的人，就这样不再回来。

“Chandajaṃ aghaṃ chandajaṃ dukkhaṃ;

灾祸从欲求而生，苦恼从欲求而生；

Chandavinayā aghavinayo;

调伏了欲求，灾祸就被调伏；

Aghavinayā dukkhavinayo”ti.

如果调伏了灾祸，苦恼就被调伏。

“Na te kāmā yāni citrāni loke,

世间种种美妙的事物，它们本身并非欲；

Saṅkapparāgo purisassa kāmo;

对贪欲的思念分别，这才是人的欲；

Tiṭṭhanti citrāni tatheva loke,

世间种种美妙的事物，依然存在于那里；

Athettha dhīrā vinayanti chandaṃ.

而此处的贤者们，调伏的是（内心的）欲求。

“Kodhaṃ jahe vippajaheyya mānaṃ,

舍弃忿怒并彻底断除我慢，

Saṃyojanaṃ sabbamatikkameyya;

应当超越一切的结缚；

Taṃ nāmarūpasmimasajjamānaṃ,

那不执著名色、一无所有的人，

Akiñcanaṃ nānupatanti dukkhā.

痛苦不会再紧随着他。

“Pahāsi saṅkhaṃ na vimānamajjhagā [na ca mānamajjhagā (ka. sī.), na vimānamāgā (syā. kaṃ.)],

他舍弃了（妄想）概念，不陷入我慢；

Acchecchi taṇhaṃ idha nāmarūpe;

在此世间斩断了对名色的渴爱；

Taṃ chinnaganthaṃ anighaṃ nirāsaṃ,

那样断除束缚、没有恼害、没有希求的人，

Pariyesamānā nājjhagamuṃ;

即使去寻找（他的踪迹），也无法找到；

Devā manussā idha vā huraṃ vā,

无论是天神还是人类，无论在此世或他世，

Saggesu vā sabbanivesanesū”ti.

或在天界及一切住所，（都找不到他）。

“Taṃ ce hi nāddakkhuṃ tathāvimuttaṃ (iccāyasmā mogharājā),

（尊者摩加拉奢这样问道：）

这样解脱的人，

Devā manussā idha vā huraṃ vā;

在此世及后世，天神与人类；

Naruttamaṃ atthacaraṃ narānaṃ,

若见不到（这样的）人中至上者、利益世人者，（那么对于那些）

Ye taṃ namassanti pasaṃsiyā te”ti.

敬仰礼拜他的人，他们值得称赞吗？

“Pasaṃsiyā tepi bhavanti bhikkhū (mogharājāti bhagavā),

（世尊呼唤摩加拉奢尊者，并给予回答：）

Ye taṃ namassanti tathāvimuttaṃ;

比丘，那些礼敬如此解脱者的人，

Aññāya dhammaṃ vicikicchaṃ pahāya,

他们也值得称赞；若他们了知正法、断除疑惑，

Saṅgātigā tepi bhavanti bhikkhū”ti.

那些比丘，他们也（将）是超越执着束缚的人。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.4 Satullapakāyikavagga 沙睹罗巴天群品 (SN 1.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.5 Ujjhānasaññisutta 嫌责天 (SN 1.35)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Ujjhānasaññisuttaṃ

35. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho sambahulā ujjhānasaññikā devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā vehāsaṃ aṭṭhaṃsu. Vehāsaṃ ṭhitā kho ekā devatā bhagavato santike imaṃ gāthaṃ abhāsi –

“Aññathā santamattānaṃ, aññathā yo pavedaye;

Nikacca kitavasseva, bhuttaṃ theyyena tassa taṃ.

“Yañhi kayirā tañhi vade, yaṃ na kayirā na taṃ vade;

Akarontaṃ bhāsamānānaṃ, parijānanti paṇḍitā”ti.

“Na yidaṃ bhāsitamattena, ekantasavanena vā;

Anukkamitave sakkā, yāyaṃ paṭipadā daḷhā;

Yāya dhīrā pamuccanti, jhāyino mārabandhanā.

“Na ve dhīrā pakubbanti, viditvā lokapariyāyaṃ;

Aññāya nibbutā dhīrā, tiṇṇā loke visattikan”ti.

Atha kho tā devatāyo pathaviyaṃ patiṭṭhahitvā bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavocuṃ – “accayo no, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ [yathābālā yathāmūḷhā yathāakusalā (sabbattha)], yā mayaṃ bhagavantaṃ āsādetabbaṃ amaññimhā. Tāsaṃ no, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā”ti. Atha kho bhagavā sitaṃ pātvākāsi. Atha kho tā devatāyo bhiyyosomattāya ujjhāyantiyo vehāsaṃ abbhuggañchuṃ. Ekā devatā bhagavato santike imaṃ gāthaṃ abhāsi –

“Accayaṃ desayantīnaṃ, yo ce na paṭigaṇhati;

Kopantaro dosagaru, sa veraṃ paṭimuñcatī”ti.

“Accayo ce na vijjetha, nocidhāpagataṃ [nocīdha apahataṃ (syā. kaṃ.), nocidhāpakataṃ (?)] siyā;

Verāni na ca sammeyyuṃ, kenīdha [verāni ca sammeyyuṃ, tenidha (sī.)] kusalo siyā”ti.

“Kassaccayā na vijjanti, kassa natthi apāgataṃ;

Ko na sammohamāpādi, ko ca dhīro [kodha dhīro (syā. kaṃ.)] sadā sato”ti.

“Tathāgatassa buddhassa, sabbabhūtānukampino;

Tassaccayā na vijjanti, tassa natthi apāgataṃ;

So na sammohamāpādi, sova [sodha (syā. kaṃ.)] dhīro sadā sato”ti.

“Accayaṃ desayantīnaṃ, yo ce na paṭigaṇhati;

Kopantaro dosagaru, sa veraṃ paṭimuñcati;

Taṃ veraṃ nābhinandāmi, paṭiggaṇhāmi voccayan”ti.

☸---------------------------------------------------------------------

［三五］ 第五 嫌责天 Ujjhānasaññisuttaṃ

一 当时，世尊住在舍卫城的祇树给孤独园。

二 当时，有许多心怀不满的嫌责天神们，以殊胜的光芒遍照祇园，在黎明时分前往世尊的住处，到达后，停留在空中。

三 停留在空中的一位天神，在世尊面前，诵出这首偈颂：

“内心是一个样子，对外宣称是另一个样子的人，

就像赌徒隐藏（骰子）作弊一样，他所受用的都是偷来的。

做了什么就说什么，没做什么就不说；

对于那些光说不做的人，贤者们能清楚地识别。”

四 ［世尊：］ “仅仅通过言说，或仅仅通过听闻，

是不可能遵循这条坚固的修行道路的；

贤者们依靠这条道路，通过禅修，

得以从魔罗的束缚中解脱。

贤者们了知世间的法则后，就不会（说一套做一套）；

贤者们通过智慧证得涅槃，

度脱了世间的执着。”

五 当时，那些天神们，降落到地上，以头顶礼世尊双足，对世尊说：“尊者！我们犯了过错，我们有过失。就像愚痴、迷茫、不善的人一样，我们竟然认为可以这样冒犯世尊！恳请世尊接受我们的忏悔，原谅我们的过错，以便我们未来能够防护不再犯。”

六 这时，世尊显露了微笑。

七 这时，那些天神们，更加懊恼地飞升到空中。

八 一位天神在世尊面前，诵出这首偈颂：

“对于那些正在表露过错（请求原谅）的人，

如果有人不接受（他们的忏悔）；

内心怀有愤怒，嗔恚深重，

那个人就是在结下怨恨。

如果没有过错，这里又怎么会有过失呢？

如果怨恨不能平息，在这里怎么会有善法呢？

谁能没有过错？谁没有过失？

谁不曾陷入迷茫？又有谁是恒常保持正念的贤者？”

九 ［世尊：］ “对于怜悯一切众生的如来、佛陀，

他没有过错，他没有过失；

佛陀不会陷入迷茫，他才是恒常保持正念的贤者。

对于那些正在表露过错的人，如果有人不接受；

内心怀有愤怒，嗔恚深重，那个人就是在结下怨恨；

我不喜欢那样的怨恨，我接受你们的忏悔。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.4 Satullapakāyikavagga 沙睹罗巴天群品 (SN 1.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.6 Saddhāsutta 信 (SN 1.36)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Saddhāsuttaṃ

36. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho sambahulā satullapakāyikā devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho ekā devatā bhagavato santike imaṃ gāthaṃ abhāsi –

“Saddhā dutiyā purisassa hoti,

No ce assaddhiyaṃ avatiṭṭhati;

Yaso ca kittī ca tatvassa hoti,

Saggañca so gacchati sarīraṃ vihāyā”ti.

Atha kho aparā devatā bhagavato santike imā gāthāyo abhāsi –

“Kodhaṃ jahe vippajaheyya mānaṃ,

Saṃyojanaṃ sabbamatikkameyya;

Taṃ nāmarūpasmimasajjamānaṃ,

Akiñcanaṃ nānupatanti saṅgā”ti.

“Pamādamanuyuñjanti, bālā dummedhino janā;

Appamādañca medhāvī, dhanaṃ seṭṭhaṃva rakkhati.

“Mā pamādamanuyuñjetha, mā kāmarati santhavaṃ;

Appamatto hi jhāyanto, pappoti paramaṃ sukha”ntntti.

☸---------------------------------------------------------------------

［三六］ 第六 信 Saddhāsuttaṃ

一 当时，世尊住在舍卫城的祇树给孤独园。

二 当时，有许多沙睹罗巴天神，以殊胜的光芒遍照祇园，在黎明时分前来拜见世尊。到达后，顶礼世尊，站在一边。

三 站在一边的某位天神，在世尊面前，诵出这首偈颂：

“信心是人的第二伴侣，

如果他不陷于不信；

他就能因此获得声誉和赞扬，

舍弃此身之后，他将往生天界。”

四 ［另一位天神：］ “舍弃忿怒并彻底断除我慢，

应当超越一切的结缚；

那不执著名色、一无所有的人，

执着不会再紧随着他。

愚痴无慧的人们，沉溺于放逸；

而有智慧的人，守护不放逸，

如同守护最殊胜的财富。

不要沉溺于放逸，不要亲近欲乐；

勤修禅定而不放逸者，必能达到至上的安乐。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.4 Satullapakāyikavagga 沙睹罗巴天群品 (SN 1.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.7 Samayasutta 集会 (SN 1.37)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Samayasuttaṃ

37. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ mahāvane mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi sabbeheva arahantehi; dasahi ca lokadhātūhi devatā yebhuyyena sannipatitā honti bhagavantaṃ dassanāya bhikkhusaṅghañca. Atha kho catunnaṃ suddhāvāsakāyikānaṃ devatānaṃ etadahosi – “ayaṃ kho bhagavā sakkesu viharati kapilavatthusmiṃ mahāvane mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi sabbeheva arahantehi; dasahi ca lokadhātūhi devatā yebhuyyena sannipatitā honti bhagavantaṃ dassanāya bhikkhusaṅghañca. Yaṃnūna mayampi yena bhagavā tenupasaṅkameyyāma; upasaṅkamitvā bhagavato santike paccekaṃ gāthaṃ [paccekagāthaṃ (sī. syā. kaṃ. pī.)] bhāseyyāmā”ti.

Atha kho tā devatā – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya pasāritaṃ vā bāhaṃ samiñjeyya. Evameva – suddhāvāsesu devesu antarahitā bhagavato purato pāturahesuṃ. Atha kho tā devatā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho ekā devatā bhagavato santike imaṃ gāthaṃ abhāsi –

“Mahāsamayo pavanasmiṃ, devakāyā samāgatā;

Āgatamha imaṃ dhammasamayaṃ, dakkhitāye aparājitasaṅghan”ti.

Atha kho aparā devatā bhagavato santike imaṃ gāthaṃ abhāsi –

“Tatra bhikkhavo samādahaṃsu, cittamattano ujukaṃ akaṃsu [ujukamakaṃsu (sī. syā. kaṃ. pī.)];

Sārathīva nettāni gahetvā, indriyāni rakkhanti paṇḍitā”ti.

Atha kho aparā devatā bhagavato santike imaṃ gāthaṃ abhāsi –

“Chetvā khīlaṃ chetvā palighaṃ, indakhīlaṃ ūhacca manejā;

Te caranti suddhā vimalā, cakkhumatā sudantā susunāgā”ti.

Atha kho aparā devatā bhagavato santike imaṃ gāthaṃ abhāsi –

“Ye keci buddhaṃ saraṇaṃ gatāse, na te gamissanti apāyabhūmiṃ;

Pahāya mānusaṃ dehaṃ, devakāyaṃ paripūressantī”ti.

☸---------------------------------------------------------------------

［三七］ 第七 会 Samayasuttaṃ

一 我听到是这样的。当时，世尊与五百位阿罗汉比丘一起，住在释迦族的迦毗罗卫城的大森林里。十个世界的多数天神，也为了拜见世尊和比丘僧团而聚集在那里。

二 当时，四位净居天的天神这样想：“[现在]世尊和五百位阿罗汉比丘一起住在释迦族的迦毗罗卫城的大森林里，十个世界的多数天神，为了拜见世尊和比丘僧团而聚集在那里。我们也应该去世尊那里。到达后，在世尊面前，各自诵出自己的偈颂。”

三 于是，那些天神们，就像强壮有力的人伸直弯曲的手臂，或弯曲伸直的手臂那样迅速，就在净居天消失，出现在世尊面前。

四 当时，那些天神们，顶礼世尊后，站在一边。站在一边的某位天神，在世尊面前诵出偈颂道：

“森林里有盛大的集会，天神大众都已来到；

为了见到不败的僧团，我们也来参加这次法的集会。”

五 当时，另一位天神，在世尊面前，诵出这首偈颂：

“在这里的比丘们，使自己的心专注正直；

如同车夫紧握缰绳，贤者们守护着自己的根门（感官）。”

六 当时，另一位天神，在世尊面前，诵出这首偈颂：

“砍断了（障碍的）柱子，打碎了门闩，拔除了界桩，（心意）不动摇；

他们清净无染地游方，具足智慧眼，如同被善于调御的幼象。”

七 当时，另一位天神，诵出这首偈颂：

“任何皈依佛陀的人，他们将不会堕入恶道；

舍弃了人的身体后，他们将会圆满天神的群体。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.4 Satullapakāyikavagga 沙睹罗巴天群品 (SN 1.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.8 Sakalikasutta 岩石破片 (SN 1.38)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Sakalikasuttaṃ

38. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati maddakucchismiṃ migadāye. Tena kho pana samayena bhagavato pādo sakalikāya [sakkhalikāya (ka.)] khato hoti. Bhusā sudaṃ bhagavato vedanā vattanti sārīrikā vedanā dukkhā tibbā [tippā (sī. syā. kaṃ. pī.)] kharā kaṭukā asātā amanāpā; tā sudaṃ bhagavā sato sampajāno adhivāseti avihaññamāno. Atha kho bhagavā catugguṇaṃ saṅghāṭiṃ paññāpetvā dakkhiṇena passena sīhaseyyaṃ kappeti pāde pādaṃ accādhāya sato sampajāno.

Atha kho sattasatā satullapakāyikā devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ maddakucchiṃ obhāsetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho ekā devatā bhagavato santike imaṃ udānaṃ udānesi – “nāgo vata, bho, samaṇo gotamo; nāgavatā ca samuppannā sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā sato sampajāno adhivāseti avihaññamāno”ti.

Atha kho aparā devatā bhagavato santike imaṃ udānaṃ udānesi – “sīho vata, bho, samaṇo gotamo; sīhavatā ca samuppannā sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā sato sampajāno adhivāseti avihaññamāno”ti.

Atha kho aparā devatā bhagavato santike imaṃ udānaṃ udānesi – “ājānīyo vata, bho, samaṇo gotamo; ājānīyavatā ca samuppannā sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā sato sampajāno adhivāseti avihaññamāno”ti.

Atha kho aparā devatā bhagavato santike imaṃ udānaṃ udānesi – “nisabho vata, bho, samaṇo gotamo; nisabhavatā ca samuppannā sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā sato sampajāno adhivāseti avihaññamāno”ti.

Atha kho aparā devatā bhagavato santike imaṃ udānaṃ udānesi – “dhorayho vata, bho, samaṇo gotamo; dhorayhavatā ca samuppannā sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā sato sampajāno adhivāseti avihaññamāno”ti.

Atha kho aparā devatā bhagavato santike imaṃ udānaṃ udānesi – “danto vata, bho, samaṇo gotamo; dantavatā ca samuppannā sārīrikā vedanā dukkhā tibbā kharā kaṭukā asātā amanāpā sato sampajāno adhivāseti avihaññamāno”ti.

Atha kho aparā devatā bhagavato santike imaṃ udānaṃ udānesi – “passa samādhiṃ subhāvitaṃ cittañca suvimuttaṃ, na cābhinataṃ na cāpanataṃ na ca sasaṅkhāraniggayhavāritagataṃ [sasaṅkhāraniggayhavāritavataṃ (sī. syā. kaṃ. pī.), sasaṅkhāraniggayhavārivāvataṃ (ka.)]. Yo evarūpaṃ purisanāgaṃ purisasīhaṃ purisaājānīyaṃ purisanisabhaṃ purisadhorayhaṃ purisadantaṃ atikkamitabbaṃ maññeyya kimaññatra adassanā”ti.

“Pañcavedā sataṃ samaṃ, tapassī brāhmaṇā caraṃ;

Cittañca nesaṃ na sammā vimuttaṃ, hīnattharūpā na pāraṅgamā te.

“Taṇhādhipannā vatasīlabaddhā, lūkhaṃ tapaṃ vassasataṃ carantā;

Cittañca nesaṃ na sammā vimuttaṃ, hīnattharūpā na pāraṅgamā te.

“Na mānakāmassa damo idhatthi, na monamatthi asamāhitassa;

Eko araññe viharaṃ pamatto, na maccudheyyassa tareyya pāran”ti.

“Mānaṃ pahāya susamāhitatto, sucetaso sabbadhi vippamutto;

Eko araññe viharamappamatto, sa maccudheyyassa tareyya pāra”ntntti.

☸---------------------------------------------------------------------

［三八］ 第八 岩石之破片 Sakalikasuttaṃ

一 我听到是这样的。当时，世尊住在王舍城的摩达屈支鹿野苑。

二 那时，世尊的脚被岩石的破片割伤了。世尊感受到剧烈的疼痛；身体上的感受非常强烈、痛苦、猛利、粗重、难受、不适。世尊以正念、正知忍受着它，不被它所困扰。

三 当时，世尊将僧伽梨衣（大衣）折叠成四层铺好，以右胁而卧，行狮子卧姿，双脚轻轻交叠，保持正念、正知。

四 那时，有七百位沙睹罗巴天神，在深夜前来拜见世尊，他们殊胜的光芒遍照了整个摩达屈支。来到后，顶礼世尊，站在一边。

五 站在一边的某位天神，在世尊面前，发出这样的感兴语：

“啊，沙门乔达摩真是龙象！面对生起的剧烈、痛苦、猛利、粗重、难受、不适的身体感受，他能以正念、正知忍受，不被困扰，这真是龙象的品格啊！”

六 当时，另一位天神，在世尊面前，发出这样的感兴语：

“啊，沙门乔达摩真是狮子！面对生起的剧烈、痛苦、猛利、粗重、难受、不适的身体感受，他能以正念、正知忍受，不被困扰，这真是狮子的品格啊！”

七 当时，另一位天神，在世尊面前，发出这样的感兴语：

“啊，沙门乔达摩真是良驹！面对生起的剧烈、痛苦、猛利、粗重、难受、不适的身体感受，他能以正念、正知忍受，不被困扰，这真是良驹的品格啊！”

八 当时，另一位天神，在世尊面前，发出这样的感兴语：

“啊，沙门乔达摩真是公牛（领袖）！面对生起的剧烈、痛苦、猛利、粗重、难受、不适的身体感受，他能以正念、正知忍受，不被困扰，这真是公牛的品格啊！”

九 当时，另一位天神，在世尊面前，发出这样的感兴语：

“啊，沙门乔达摩真是能负重荷的强牛！面对生起的剧烈、痛苦、猛利、粗重、难受、不适的身体感受，他能以正念、正知忍受，不被困扰，这真是能负重荷之强牛的品格啊！”

一〇 当时，另一位天神，在世尊面前，发出这样的感兴语：

“啊，沙门乔达摩真是（善于）调御者！面对生起的剧烈、痛苦、猛利、粗重、难受、不适的身体感受，他能以正念、正知忍受，不被困扰，这真是调御者的品格啊！”

一一 当时，另一位天神，在世尊面前，发出这样的感兴语：

“看那善修的三昧和善解脱的心！不（因乐受而）倾心，不（因苦受而）退缩，也不是通过刻意造作压制（烦恼）而达到的状态。对于这样的人中龙象、人中狮子、人中良驹、人中公牛、人中能负重荷者、人中调御者，如果有人认为可以去侵犯他，除了（自己的）无知，还能是什么呢？”

“即使学习五吠陀达到一百年，

婆罗门修行者修持着苦行；

但他们的心并未正确解脱，

他们根性低劣，不能到达彼岸。

被渴爱所征服，被禁戒所束缚，

即使修持严酷的苦行一百年；

但他们的心并未正确解脱，

他们根性低劣，不能到达彼岸。

对于有我慢和贪欲的人，这里没有调伏，

对于心不专注的人，没有寂静；

独自住在森林却放逸的人，

不能度脱死魔的领域到达彼岸。”

“舍弃我慢，内心善于安定，

心地清净，于一切处解脱；

独自住在森林而不放逸的人，

他能度脱死魔的领域到达彼岸。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2560.4.11 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.4 Satullapakāyikavagga 沙睹罗巴天群品 (SN 1.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.9 Paṭhamapajjunnadhītusutta 云天公主之一经 (SN 1.39)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Paṭhamapajjunnadhītusuttaṃ

云天公主之一经

39. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.

我听到是这样的，当时，世尊住在毗舍离大林的重阁讲堂。

Atha kho kokanadā pajjunnassa dhītā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ mahāvanaṃ obhāsetvā

这时，云天之女红莲（天女），在夜晚将近黎明时分，以殊胜的光芒遍照整个大林，

yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi.

来到世尊那里；到达后，顶礼世尊，站在一边。

Ekamantaṃ ṭhitā kho sā devatā kokanadā pajjunnassa dhītā bhagavato santike imā gāthāyo abhāsi –

站在一边的这位云天之女红莲天女，在世尊面前，诵出这些偈颂：

“Vesāliyaṃ vane viharantaṃ, aggaṃ sattassa sambuddhaṃ;

“佛陀住在毗舍离林中，是众生中的至上者、正自觉者；

Kokanadāhamasmi abhivande, kokanadā pajjunnassa dhītā.

我是红莲，云天之女，恭敬顶礼。

“Sutameva pure āsi, dhammo cakkhumatānubuddho;

我先前只是听说，此法是具眼者（佛陀）所觉悟的；

Sāhaṃ dāni sakkhi jānāmi, munino desayato sugatassa.

现在我亲身证知，这是牟尼、善逝所教导的法。

“Ye keci ariyaṃ dhammaṃ, vigarahantā caranti dummedhā;

‘任何缺乏智慧的人，若毁谤这神圣的法而行事；

Upenti roruvaṃ ghoraṃ, cirarattaṃ dukkhaṃ anubhavanti.

他们将堕入可怕的叫唤地狱，长久感受痛苦。

“Ye ca kho ariye dhamme, khantiyā upasamena upetā;

而任何对神圣的法，具足忍耐与寂静的人；

Pahāya mānusaṃ dehaṃ, devakāya paripūressantī”ti.

当他们舍弃人的身体时，将会圆满天神的群体。’”

云天公主之一经 ～沙睹罗巴天群品‧第九经终

～《诸天相应‧沙睹罗巴天群品‧Paṭhamapajjunnadhītusutta 云天公主之一经》(SN 1.39)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.4 Satullapakāyikavagga 沙睹罗巴天群品 (SN 1.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.10 Dutiyapajjunnadhītusuttaṃ 云天公主之二经 (SN 1.40)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Dutiyapajjunnadhītusuttaṃ

40. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho cūḷakokanadā [cullakokanadā (sī. syā. kaṃ.)] pajjunnassa dhītā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ mahāvanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā cūḷakokanadā pajjunnassa dhītā bhagavato santike imā gāthāyo abhāsi –

“Idhāgamā vijjupabhāsavaṇṇā, kokanadā pajjunnassa dhītā;

Buddhañca dhammañca namassamānā, gāthācimā atthavatī abhāsi.

“Bahunāpi kho taṃ vibhajeyyaṃ, pariyāyena tādiso dhammo;

Saṃkhittamatthaṃ [saṃkhittamattaṃ (ka.)] lapayissāmi, yāvatā me manasā pariyattaṃ.

“Pāpaṃ na kayirā vacasā manasā,

Kāyena vā kiñcana sabbaloke;

Kāme pahāya satimā sampajāno,

Dukkhaṃ na sevetha anatthasaṃhitan”ti.

Satullapakāyikavaggo catuttho.

Tassuddānaṃ –

Sabbhimaccharinā sādhu, na santujjhānasaññino;

Saddhā samayo sakalikaṃ, ubho pajjunnadhītaroti.

☸---------------------------------------------------------------------

［四〇］ 第十 云天公主（其二） Dutiyapajjunnadhītusuttaṃ

一 我听到是这样的，当时，世尊住在毗舍离的大林重阁讲堂。

二 这时，云天之女小红莲（天女），在夜晚将近黎明时分，以殊胜的光芒遍照整个大林。她来到世尊那里，到达后，顶礼世尊，站在一边。

三 站在一边的这位云天之女小红莲天女，在世尊面前，诵出这些偈颂：

“我，云天之女红莲，身色如闪电之光，来到此处；

顶礼佛陀与正法，诵说这些有意义的偈颂。

这样的法，我本可以通过多种方式来详细解说；

（但现在）我将尽我心意所及，简要地述说其要义。

无论在世间的任何地方，都不应通过语言、意念、

或身体造作任何恶行；

舍弃欲乐，保持正念、正知，

不应亲近那与无益之事相关的痛苦。”

沙睹罗巴天群品第四品终。

此品之摄颂：

与善人（相处）、悭吝与善哉、

非有（欲乐）、嫌责天、信、集会、岩石破片、

以及两位云天公主。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.5 Ādittavagga 燃烧品 (SN 1.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.1 Ādittasutta 正在燃烧 (SN 1.41)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Ādittavaggo

1. Ādittasuttaṃ

41. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā bhagavato santike imā gāthāyo abhāsi –

“Ādittasmiṃ agārasmiṃ, yaṃ nīharati bhājanaṃ;

Taṃ tassa hoti atthāya, no ca yaṃ tattha ḍayhati.

“Evaṃ ādittako loko, jarāya maraṇena ca;

Nīharetheva dānena, dinnaṃ hoti sunīhataṃ.

“Dinnaṃ sukhaphalaṃ hoti, nādinnaṃ hoti taṃ tathā;

Corā haranti rājāno, aggi ḍahati nassati.

“Atha antena jahati, sarīraṃ sapariggahaṃ;

Etadaññāya medhāvī, bhuñjetha ca dadetha ca;

Datvā ca bhutvā ca yathānubhāvaṃ;

Anindito saggamupeti ṭhānan”ti.

☸---------------------------------------------------------------------

第五 燃烧品 Ādittasuttaṃ

［四一］ 第一 正在燃烧

一 这是我听到的：那个时候，世尊住在舍卫城的祇树给孤独园。

二 那时，在黎明时分，有一位天神，以其殊胜的光芒遍照祇园，来到世尊那里。到达后，他礼敬世尊，然后站在一旁。

三 站在一旁的天神，在世尊面前，唱诵了这些偈颂：

四 当房屋被火焰燃烧时， 从中搬出的物品，

那些物品对他才有用处， 而不是那些在里面被烧毁的东西。

同样，这个世界 被衰老和死亡所燃烧；

应当通过布施来‘搬出’（财物）， 所施舍的才是妥善搬出的。

布施能带来快乐的果报， 不布施则不能如此；

盗贼会抢走，国王会夺取， （未布施的财物）会被火烧毁或消失。

最终，（人们）连同自己的身体和所有物一起舍弃；

智者了知这一点后， 应当享用并布施；

根据自己的能力布施和享用之后， 他将毫无指责地去往天界。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.5 Ādittavagga 燃烧品 (SN 1.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.2 Kiṃdadasutta 布施什么 (SN 1.42)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Kiṃdadasuttaṃ

42.

“Kiṃdado balado hoti, kiṃdado hoti vaṇṇado;

Kiṃdado sukhado hoti, kiṃdado hoti cakkhudo;

Ko ca sabbadado hoti, taṃ me akkhāhi pucchito”ti.

“Annado balado hoti, vatthado hoti vaṇṇado;

Yānado sukhado hoti, dīpado hoti cakkhudo.

“So ca sabbadado hoti, yo dadāti upassayaṃ;

Amataṃ dado ca so hoti, yo dhammamanusāsatī”ti.

☸---------------------------------------------------------------------

［四二］ 第二 布施什么 Kiṃdadasuttaṃ

一 ［天神：］ 布施什么能得力量？ 布施什么能得美貌？

布施什么能得安乐？ 布施什么能得眼力？

谁是布施一切的人？ 我问您，请为我解说。

二 ［世尊：］ 布施食物能得力量， 布施衣服能得美貌，

布施车乘能得安乐， 布施灯明能得眼力。

而提供住所的人， 是布施一切的人；

教导正法的人， 是布施了不死（涅槃）的人。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.5 Ādittavagga 燃烧品 (SN 1.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.3 Annasutta 食物 (SN 1.43)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Annasuttaṃ

43.

“Annamevābhinandanti, ubhaye devamānusā;

Atha ko nāma so yakkho, yaṃ annaṃ nābhinandatī”ti.

“Ye naṃ dadanti saddhāya, vippasannena cetasā;

Tameva annaṃ bhajati, asmiṃ loke paramhi ca.

“Tasmā vineyya maccheraṃ, dajjā dānaṃ malābhibhū;

Puññāni paralokasmiṃ, patiṭṭhā honti pāṇinan”ti.

☸---------------------------------------------------------------------

［四三］ 第三 食物 Annasuttaṃ

一 ［天神：］ 无论是天神还是人类， 都喜爱食物；

那么，是哪种夜叉 不喜爱食物呢？

二 ［世尊：］ 那些怀着信心、以清净之心 布施食物的人，

他们在这一世和下一世 都能得到食物。

因此，应当调伏悭吝， 战胜（心灵的）污垢而行布施；

功德是众生

在来世的依靠。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.5 Ādittavagga 燃烧品 (SN 1.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.4 Ekamūlasutta 一根 (SN 1.44)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Ekamūlasuttaṃ

44.

“Ekamūlaṃ dvirāvaṭṭaṃ, timalaṃ pañcapattharaṃ;

Samuddaṃ dvādasāvaṭṭaṃ, pātālaṃ atarī isī”ti.

☸---------------------------------------------------------------------

［四四］ 第四 一根 Ekamūlasuttaṃ

一 ［天神：］ 有一根（无明），二见（断见、常见），

三垢（贪、嗔、痴）， 五种扩展（五欲），

十二涡旋（十二处）的海洋（轮回），

圣者已渡过此深渊。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.5 Ādittavagga 燃烧品 (SN 1.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.5 Anomasutta 无上士 (SN 1.45)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Anomasuttaṃ

45.

“Anomanāmaṃ nipuṇatthadassiṃ, paññādadaṃ kāmālaye asattaṃ;

Taṃ passatha sabbaviduṃ sumedhaṃ, ariye pathe kamamānaṃ mahesin”ti.

☸---------------------------------------------------------------------

［四五］ 第五 无上士 Anomasuttaṃ

一 ［天神：］ 尊贵的（佛陀），洞见精深义理，

赐予智慧， 不执著于欲乐之家，

请看那位了知一切、具足智慧、 行走于圣道上的

大仙（佛陀）！

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.5 Ādittavagga 燃烧品 (SN 1.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.6 Accharāsutta 天女 (SN 1.46)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Accharāsuttaṃ

46.

“Accharāgaṇasaṅghuṭṭhaṃ, pisācagaṇasevitaṃ;

Vanantaṃ mohanaṃ nāma, kathaṃ yātrā bhavissatī”ti.

“Ujuko nāma so maggo, abhayā nāma sā disā;

Ratho akūjano nāma, dhammacakkehi saṃyuto.

“Hirī tassa apālambo, satyassa parivāraṇaṃ;

Dhammāhaṃ sārathiṃ brūmi, sammādiṭṭhipurejavaṃ.

“Yassa etādisaṃ yānaṃ, itthiyā purisassa vā;

Sa ve etena yānena, nibbānasseva santike”ti.

☸---------------------------------------------------------------------

［四六］ 第六 天女 Accharāsuttaṃ

一 ［天神：］ （此林）充斥着天女的歌声， 为恶鬼（比喻烦恼）所盘踞；

这名为‘迷惑’的森林， 要如何才能走出去呢？

二 ［世尊：］ 有条道路名为‘正直’， 有个方向名为‘无畏’；

有辆车名为‘无噪音’， 它配有法的车轮。

惭愧是（车的）栏杆， 正念是（它的）篷罩；

我说法是（它的）车夫， 正见是（它的）前导。

无论是男是女， 拥有这样车乘的人，

凭借这辆车， 必能到达涅槃的身边。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.5 Ādittavagga 燃烧品 (SN 1.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.7 Vanaropasutta 植树者 (SN 1.47)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Vanaropasuttaṃ

47.

“Kesaṃ divā ca ratto ca, sadā puññaṃ pavaḍḍhati;

Dhammaṭṭhā sīlasampannā, ke janā saggagāmino”ti.

“Ārāmaropā vanaropā, ye janā setukārakā;

Papañca udapānañca, ye dadanti upassayaṃ.

“Tesaṃ divā ca ratto ca, sadā puññaṃ pavaḍḍhati;

Dhammaṭṭhā sīlasampannā, te janā saggagāmino”ti.

☸---------------------------------------------------------------------

［四七］ 第七 植树者 Vanaropasuttaṃ

一 ［天神：］ 谁的功德 日夜恒常增长？

谁安住于法、具足戒行， 能往生天界？

二 ［世尊：］ 种植园林和树木的人们， 修建桥梁的人们，

设立饮水处和水井、 提供住所的人们，

他们的功德 日夜必定增长；

他们安住于法、具足戒行， 这些人能往生天界。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.5 Ādittavagga 燃烧品 (SN 1.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.8 Jetavanasutta 祇园 (SN 1.48)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Jetavanasuttaṃ

48.

“Idañhi taṃ jetavanaṃ, isisaṅghanisevitaṃ;

Āvutthaṃ [āvuṭṭhaṃ (ka.)] dhammarājena, pītisañjananaṃ mama.

“Kammaṃ vijjā ca dhammo ca, sīlaṃ jīvitamuttamaṃ;

Etena maccā sujjhanti, na gottena dhanena vā.

“Tasmā hi paṇḍito poso, sampassaṃ atthamattano;

Yoniso vicine dhammaṃ, evaṃ tattha visujjhati.

“Sāriputtova paññāya, sīlena upasamena ca;

Yopi pāraṅgato bhikkhu, etāvaparamo siyā”ti.

☸---------------------------------------------------------------------

［四八］ 第八 祇园 Jetavanasuttaṃ

一 ［天神：］ 这就是那祇树给孤独园， 圣者僧团常住的地方；

法王（佛陀）安住于此， 令我心生欢喜。

业、明、法、戒、 最高尚的生活，

众生因此而得以清净， 而非通过种姓或财富。

因此，明智之人，

考虑到自身的利益， 应当审慎地省察正法，

这样他就能在那里得以清净。 凭借智慧、戒行

和寂静， 就如同舍利弗尊者那样，

（他）是已达彼岸的比丘中的最殊胜者。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.5 Ādittavagga 燃烧品 (SN 1.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.9 Maccharisutta 悭吝者 (SN 1.49)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Maccharisuttaṃ

49.

“Yedha maccharino loke, kadariyā paribhāsakā;

Aññesaṃ dadamānānaṃ, antarāyakarā narā.

“Kīdiso tesaṃ vipāko, samparāyo ca kīdiso;

Bhagavantaṃ puṭṭhumāgamma, kathaṃ jānemu taṃ mayan”ti.

“Yedha maccharino loke, kadariyā paribhāsakā;

Aññesaṃ dadamānānaṃ, antarāyakarā narā.

“Nirayaṃ tiracchānayoniṃ, yamalokaṃ upapajjare;

Sace enti manussattaṃ, dalidde jāyare kule.

“Coḷaṃ piṇḍo ratī khiḍḍā, yattha kicchena labbhati;

Parato āsīsare [āsiṃsare (sī. syā. kaṃ. pī.)] bālā, tampi tesaṃ na labbhati;

Diṭṭhe dhammesa vipāko, samparāye [samparāyo (syā. kaṃ. pī.)] ca duggatī”ti.

“Itihetaṃ vijānāma, aññaṃ pucchāma gotama;

Yedha laddhā manussattaṃ, vadaññū vītamaccharā.

“Buddhe pasannā dhamme ca, saṅghe ca tibbagāravā;

Kīdiso tesaṃ vipāko, samparāyo ca kīdiso;

Bhagavantaṃ puṭṭhumāgamma, kathaṃ jānemu taṃ mayan”ti.

“Yedha laddhā manussattaṃ, vadaññū vītamaccharā;

Buddhe pasannā dhamme ca, saṅghe ca tibbagāravā;

Ete saggā [sagge (sī. syā. kaṃ.)] pakāsanti, yattha te upapajjare.

“Sace enti manussattaṃ, aḍḍhe ājāyare kule;

Coḷaṃ piṇḍo ratī khiḍḍā, yatthākicchena labbhati.

“Parasambhatesu bhogesu, vasavattīva modare;

Diṭṭhe dhammesa vipāko, samparāye ca suggatī”ti.

☸---------------------------------------------------------------------

［四九］ 第九 悭吝者 Maccharisuttaṃ

一 ［天神：］ 在这个世界上那些悭吝、 小气、诽谤他人的人们；

对于他人正在进行的布施， 他们是障碍者。

他们的果报将会怎样？ 来世又将如何？

我们来到世尊这里请教， 我们应当如何

了知这些呢？

二 ［世尊：］ 在这个世界上那些悭吝、 小气、诽谤他人的人们；

对于他人正在进行的布施， 他们是障碍者。

他们会投生到 地狱、畜生道

或阎魔世界； 如果他们（再生）来到人界，

会出生在贫穷的家庭。 在那里，难以获得

衣服、食物、娱乐和享乐； 那些愚人所期望的，

他们也得不到； 这是现世的果报，

未来则是苦趣。

三 ［天神：］ 我们知道了这个道理， 现在请问另一个问题，乔达摩：

那些在此世获得人身、 慷慨、远离悭吝的人们；

他们对佛有信心， 并深敬法与僧；

这些人的果报将会怎样？ 来世又将如何？

我们来到世尊这里请教， 我们应当如何了知这些呢？

四 ［世尊：］ 那些在此世获得人身、 慷慨、远离悭吝的人们；

他们对佛有信心， 并深敬法与僧；

这些人将在他们投生的 天界中闪耀光芒。

如果他们（再生）来到人间， 会出生在富裕的家庭。

在那里则轻易获得 衣服、食物、娱乐和享乐；

如同（天神）掌控（化乐天的）财物一般， 他们能自由享用（福报带来的）财富；

这是现世的果报， 未来则是善趣。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.5 Ādittavagga 燃烧品 (SN 1.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.10 Ghaṭīkārasutta 陶匠 (SN 1.50)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Ghaṭīkārasuttaṃ

50.

“Avihaṃ upapannāse, vimuttā satta bhikkhavo;

Rāgadosaparikkhīṇā, tiṇṇā loke visattikan”ti.

“Ke ca te ataruṃ paṅkaṃ [saṅgaṃ (sī. syā.)], maccudheyyaṃ suduttaraṃ;

Ke hitvā mānusaṃ dehaṃ, dibbayogaṃ upaccagun”ti.

“Upako palagaṇḍo ca, pukkusāti ca te tayo;

Bhaddiyo khaṇḍadevo ca, bāhuraggi ca siṅgiyo [bahudantī ca piṅgayo (sī.)];

Te hitvā mānusaṃ dehaṃ, dibbayogaṃ upaccagun”ti.

“Kusalī bhāsasī tesaṃ, mārapāsappahāyinaṃ;

Kassa te dhammamaññāya, acchiduṃ bhavabandhanan”ti.

“Na aññatra bhagavatā, nāññatra tava sāsanā;

Yassa te dhammamaññāya, acchiduṃ bhavabandhanaṃ.

“Yattha nāmañca rūpañca, asesaṃ uparujjhati;

Taṃ te dhammaṃ idhaññāya, acchiduṃ bhavabandhanan”ti.

“Gambhīraṃ bhāsasī vācaṃ, dubbijānaṃ sudubbudhaṃ;

Kassa tvaṃ dhammamaññāya, vācaṃ bhāsasi īdisan”ti.

“Kumbhakāro pure āsiṃ, vekaḷiṅge [vehaḷiṅge (sī.), vebhaḷiṅge (syā. kaṃ.)] ghaṭīkaro;

Mātāpettibharo āsiṃ, kassapassa upāsako.

“Virato methunā dhammā, brahmacārī nirāmiso;

Ahuvā te sagāmeyyo, ahuvā te pure sakhā.

“Sohamete pajānāmi, vimutte satta bhikkhavo;

Rāgadosaparikkhīṇe, tiṇṇe loke visattikan”ti.

“Evametaṃ tadā āsi, yathā bhāsasi bhaggava;

Kumbhakāro pure āsi, vekaḷiṅge ghaṭīkaro;

Mātāpettibharo āsi, kassapassa upāsako.

“Virato methunā dhammā, brahmacārī nirāmiso;

Ahuvā me sagāmeyyo, ahuvā me pure sakhā”ti.

“Evametaṃ purāṇānaṃ, sahāyānaṃ ahu saṅgamo;

Ubhinnaṃ bhāvitattānaṃ, sarīrantimadhārinan”ti.

Ādittavaggo pañcamo.

Tassuddānaṃ –

Ādittaṃ kiṃdadaṃ annaṃ, ekamūlaanomiyaṃ;

Accharāvanaropajetaṃ, maccharena ghaṭīkaroti.

☸---------------------------------------------------------------------

［五O］ 第十 陶匠 Ghaṭīkārasuttaṃ

一 ［陶匠：］ 有七位比丘获得了解脱， 往生到了无烦天；

他们贪欲和瞋恚已完全灭尽， 超越了世间的执着。

谁是那些渡过了难以渡越的 死亡领域的泥沼（轮回）的人？

谁是那些舍弃了人的身体， 超越了天界束缚的人？

优波迦、波罗犍荼， 以及弗古沙提，这三位；

还有跋提雅、犍陀提婆， 婆喉罗祇和宾基亚；

他们舍弃了人的身体， 超越了天界的束缚。

二 ［世尊：］ 你所说的这些解脱了魔罗束缚的人， （你的话语）是善妙的！

他们是了知了谁的法， 才斩断了存在的束缚呢？

三 ［陶匠：］ 并非除了世尊（之外还有他人）， 并非除了您的教导（之外还有他法）；

正是了知了您的法， 他们才斩断了存在的束缚。

于何处名与色， 无余地止灭；

在此了知了那个法， 他们斩断了存在的束缚。

四 ［世尊：］ 你说的言语深奥， 难以了知，难以觉悟；

你是了知了谁的法， 才说出这样的话语呢？

五 ［陶匠：］ 过去世我曾是吠迦灵伽 名叫‘伽提卡罗’的陶匠；

我曾奉养父母， 是迦叶佛的优婆塞。

我远离淫欲法， 是无俗欲的梵行者；

我曾是您的同乡， 曾是您的朋友。

所以我认识这些 解脱了的七位比丘，

他们贪瞋已灭尽， 了知超越世间执著者。

六 ［世尊：］ 确实如此，跋伽婆（陶匠）， 你所说的是这样；

你过去世曾是吠迦灵伽 名叫‘伽提卡罗’的陶匠；

曾奉养父母， 是迦叶佛的优婆塞。

远离淫欲法， 是无俗欲的梵行者；

你曾是我的同乡， 曾是我的朋友。

七 就这样，两位内心已修习圆满、 身处最后生的古时朋友，

有了这次会面。 确实如此。

此摄颂

燃烧、布施什么、食物、 一根及无上士

天女、植树者、祇园、 悭吝者和陶匠。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.6 Jarāvagga 老品 (SN 1.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.6.1 Jarāsutta 老 (SN 1.51)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Jarāvaggo

1. Jarāsuttaṃ

51.

“Kiṃsu yāva jarā sādhu, kiṃsu sādhu patiṭṭhitaṃ;

Kiṃsu narānaṃ ratanaṃ, kiṃsu corehi dūharan”ti.

“Sīlaṃ yāva jarā sādhu, saddhā sādhu patiṭṭhitā;

Paññā narānaṃ ratanaṃ, puññaṃ corehi dūharan”ti.

☸---------------------------------------------------------------------

第六 老品 Jarāsuttaṃ

［五一］ 第一 老

一 ［天神：］ 什么东西到老了还是好的？ 什么东西能稳固地确立是好的？

什么是人们的珍宝？ 什么东西是盗贼无法夺走的？

二 ［世尊：］ 戒行到老了还是好的； 信心能稳固地确立是好的；

智慧是人们的珍宝； 功德是盗贼无法夺走的。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.6 Jarāvagga 老品 (SN 1.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.6.2 Ajarasāsutta 不衰坏 (SN 1.52)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Ajarasāsuttaṃ

52.

“Kiṃsu ajarasā sādhu, kiṃsu sādhu adhiṭṭhitaṃ;

Kiṃsu narānaṃ ratanaṃ, kiṃsu corehyahāriyan”ti.

“Sīlaṃ ajarasā sādhu, saddhā sādhu adhiṭṭhitā;

Paññā narānaṃ ratanaṃ, puññaṃ corehyahāriyan”ti.

☸---------------------------------------------------------------------

［五二］ 第二 不衰坏 Ajarasāsuttaṃ

一 ［天神：］ 什么东西是永不衰坏的好东西？ 什么东西能稳固地确立是好的？

什么是人们的珍宝？ 什么东西是盗贼无法带走的？

二 ［世尊：］ 戒行是永不衰坏的好东西； 信心能稳固地确立是好的；

智慧是人们的珍宝； 功德是盗贼无法带走的。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.6 Jarāvagga 老品 (SN 1.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.6.3 Mittasutta 朋友 (SN 1.53)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Mittasuttaṃ

53.

“Kiṃsu pavasato [pathavato (pī. ka.)] mittaṃ, kiṃsu mittaṃ sake ghare;

Kiṃ mittaṃ atthajātassa, kiṃ mittaṃ samparāyikan”ti.

“Sattho pavasato mittaṃ, mātā mittaṃ sake ghare;

Sahāyo atthajātassa, hoti mittaṃ punappunaṃ;

Sayaṃkatāni puññāni, taṃ mittaṃ samparāyikan”ti.

☸---------------------------------------------------------------------

［五三］ 第三 朋友 Mittasuttaṃ

一 ［天神：］ 什么是在外旅行者的朋友？ 什么是在自己家的朋友？

什么是有需要时的朋友？ 什么是来世的朋友？

二 ［世尊：］ 商队是在外旅行者的朋友； 母亲是在自己家的朋友；

在需要之时能一再（帮助）的朋友， 是（真正的）朋友；

自己所做的功德， 是来世的朋友。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.6 Jarāvagga 老品 (SN 1.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.6.4 Vatthusutta 依托 (SN 1.54)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Vatthusuttaṃ

54.

“Kiṃsu vatthu manussānaṃ, kiṃsūdha paramo sakhā;

Kiṃsu bhūtā upajīvanti, ye pāṇā pathavissitā”ti [pathaviṃ sitāti (sī. syā. kaṃ. pī.)].

“Puttā vatthu manussānaṃ, bhariyā ca [bhariyāva (sī.), bhariyā (syā. kaṃ.)] paramo sakhā;

Vuṭṭhiṃ bhūtā upajīvanti, ye pāṇā pathavissitā”ti.

☸---------------------------------------------------------------------

［五四］ 第四 依托 Vatthusuttaṃ

一 ［天神：］ 什么是人的依托？ 什么是这里的最佳同伴？

居住在大地上的众生， 依靠什么生存？

二 ［世尊：］ 子女是人的依托； 妻子是最佳同伴；

居住在大地上的众生， 依靠雨水生存。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.6 Jarāvagga 老品 (SN 1.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.6.5 Paṭhamajanasutta 生因（一） (SN 1.55)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Paṭhamajanasuttaṃ

55.

“Kiṃsu janeti purisaṃ, kiṃsu tassa vidhāvati;

Kiṃsu saṃsāramāpādi, kiṃsu tassa mahabbhayan”ti.

“Taṇhā janeti purisaṃ, cittamassa vidhāvati;

Satto saṃsāramāpādi, dukkhamassa mahabbhayan”ti.

☸---------------------------------------------------------------------

［五五］ 第五 生因（一） Paṭhamajanasuttaṃ

一 ［天神：］ 是什么产生了人？ 他因何而奔走不停？

是什么让他坠入轮回？ 他最大的恐惧是什么？

一 ［世尊：］ 渴爱产生了人， 他的心因此奔走不停；

众生坠入轮回， 痛苦是他最大的恐惧。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.6 Jarāvagga 老品 (SN 1.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.6.6 Dutiyajanasutta 生因（二） (SN 1.56)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Dutiyajanasuttaṃ

56.

“Kiṃsu janeti purisaṃ, kiṃsu tassa vidhāvati;

Kiṃsu saṃsāramāpādi, kismā na parimuccatī”ti.

“Taṇhā janeti purisaṃ, cittamassa vidhāvati;

Satto saṃsāramāpādi, dukkhā na parimuccatī”ti.

☸---------------------------------------------------------------------

［五六］ 第六 生因（二） Dutiyajanasuttaṃ

一 ［天神：］ 是什么产生了人？ 他因何而奔走不停？

是什么让他坠入轮回？ 为何不能彻底解脱？

二 ［世尊：］ 渴爱产生了人， 他的心因此奔走不停；

众生坠入轮回， 因痛苦而不能彻底解脱。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.6 Jarāvagga 老品 (SN 1.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.6.7 Tatiyajanasutta 生因（三） (SN 1.57)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Tatiyajanasuttaṃ

57.

“Kiṃsu janeti purisaṃ, kiṃsu tassa vidhāvati;

Kiṃsu saṃsāramāpādi, kiṃsu tassa parāyanan”ti.

“Taṇhā janeti purisaṃ, cittamassa vidhāvati;

Satto saṃsāramāpādi, kammaṃ tassa parāyanan”ti.

☸---------------------------------------------------------------------

［五七］ 第七 生因（三） Tatiyajanasuttaṃ

一 ［天神：］ 是什么产生了人？ 他因何而奔走不停？

是什么让他坠入轮回？ 什么是他的归宿（依怙）？

二 ［世尊：］ 渴爱产生了人， 他的心因此奔走不停；

众生坠入轮回， 业（行为造作）是他的归宿（依怙）。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.6 Jarāvagga 老品 (SN 1.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.6.8 Uppathasutta 非道 (SN 1.58)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Uppathasuttaṃ

58.

“Kiṃsu uppatho akkhāto, kiṃsu rattindivakkhayo;

Kiṃ malaṃ brahmacariyassa, kiṃ sinānamanodakan”ti.

“Rāgo uppatho akkhāto, vayo rattindivakkhayo;

Itthī malaṃ brahmacariyassa, etthāyaṃ sajjate pajā;

Tapo ca brahmacariyañca, taṃ sinānamanodaka”ntntti.

☸---------------------------------------------------------------------

［五八］ 第八 非道 Uppathasuttaṃ

一 ［天神：］ 什么被称为非道？ 什么会日夜耗尽？

什么是梵行的污垢？ 什么是不用水的沐浴？

二 ［世尊：］ 贪欲被称为非道， 青春（年华）会日夜耗尽；

女色是梵行的污垢， 众生对此深深执着；

苦行与梵行， 就是那不用水的沐浴。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.6 Jarāvagga 老品 (SN 1.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.6.9 Dutiyasutta 伴 (SN 1.59)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Dutiyasuttaṃ

59.

“Kiṃsu dutiyā [dutiyaṃ (syā. kaṃ. pī.)] purisassa hoti, kiṃsu cenaṃ pasāsati;

Kissa cābhirato macco, sabbadukkhā pamuccatī”ti.

“Saddhā dutiyā purisassa hoti, paññā cenaṃ pasāsati;

Nibbānābhirato macco, sabbadukkhā pamuccatī”ti.

☸---------------------------------------------------------------------

［五九］ 第九 伴 Dutiyasuttaṃ

一 ［天神：］ 什么是人的伴侣？ 又是什么在教导他？

又喜爱沉浸于什么， 能使人解脱一切痛苦？

二 ［世尊：］ 信心是人的伴侣， 智慧在教导他；

喜爱沉浸于涅槃的人， 能解脱一切痛苦。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.6 Jarāvagga 老品 (SN 1.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.6.10 Kavisutta 诗 (SN 1.60)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Kavisuttaṃ

60.

“Kiṃsu nidānaṃ gāthānaṃ, kiṃsu tāsaṃ viyañjanaṃ;

Kiṃsu sannissitā gāthā, kiṃsu gāthānamāsayo”ti.

“Chando nidānaṃ gāthānaṃ, akkharā tāsaṃ viyañjanaṃ;

Nāmasannissitā gāthā, kavi gāthānamāsayo”ti.

Jarāvaggo chaṭṭho.

Tassuddānaṃ –

Jarā ajarasā mittaṃ, vatthu tīṇi janāni ca;

Uppatho ca dutiyo ca, kavinā pūrito vaggoti.

☸---------------------------------------------------------------------

［六O］ 第十 诗 Kavisuttaṃ

一 ［天神：］ 偈颂的起因是什么？ 它们的表达（标记）是什么？

偈颂依存于什么？ 偈颂的根源（住家）是什么？

二 ［世尊：］ 韵律（意欲）是偈颂的起因， 文字是它们的表达（标记）；

偈颂依存于名称（主题）， 诗人是偈颂的根源（住家）。

此摄颂

依老、不老、友， 支持、三生因，

非道以及伴， 此品由诗圆满。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.7 Addhavagga 胜品 (SN 1.61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.7.1 Nāmasutta 名 (SN 1.61)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Addhavaggo

1. Nāmasuttaṃ

61.

“Kiṃsu sabbaṃ addhabhavi [anvabhavi (sī.)], kismā bhiyyo na vijjati;

Kissassu ekadhammassa, sabbeva vasamanvagū”ti [vasamaddhagū (ka.)].

“Nāmaṃ sabbaṃ addhabhavi, nāmā bhiyyo na vijjati;

Nāmassa ekadhammassa, sabbeva vasamanvagū”ti.

☸---------------------------------------------------------------------

第七 胜品

［六一］ 第一 名 Nāmasuttaṃ

一 ［天神：］ 什么胜过一切？ 没有什么能胜过它；

是哪一个法， 让一切都归属于它？

二 ［世尊：］ ‘名’胜过一切， 没有什么能胜过‘名’；

就是‘名’这一个法， 让一切都归属于它。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.7 Addhavagga 胜品 (SN 1.61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.7.2 Cittasutta 心 (SN 1.62)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Cittasuttaṃ

62.

“Kenassu nīyati loko, kenassu parikassati;

Kissassu ekadhammassa, sabbeva vasamanvagū”ti.

“Cittena nīyati loko, cittena parikassati;

Cittassa ekadhammassa, sabbeva vasamanvagū”ti.

☸---------------------------------------------------------------------

［六二］ 第二 心 Cittasuttaṃ

一 ［天神：］ 世间被什么引导？ 被什么所牵引（困扰）？

是哪一个法， 让一切都归属于它？

二 ［世尊：］ 世间被心引导， 被心所牵引（困扰）；

就是心这一个法， 让一切都归属于它。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.7 Addhavagga 胜品 (SN 1.61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.7.3 Taṇhāsutta 渴爱 (SN 1.63)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Taṇhāsuttaṃ

63.

“Kenassu nīyati loko, kenassu parikassati;

Kissassu ekadhammassa, sabbeva vasamanvagū”ti.

“Taṇhāya nīyati loko, taṇhāya parikassati;

Taṇhāya ekadhammassa, sabbeva vasamanvagū”ti.

☸---------------------------------------------------------------------

［六三］ 第三 渴爱 Taṇhāsuttaṃ

一 ［天神：］ 世间被什么引导？ 被什么所牵引（困扰）？

是哪一个法， 让一切都归属于它？

二 ［世尊：］ 世间被渴爱引导， 被渴爱所牵引（困扰）；

就是渴爱这一个法， 让一切都归属于它。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.7 Addhavagga 胜品 (SN 1.61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.7.4 Saṃyojanasutta 结 (SN 1.64)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Saṃyojanasuttaṃ

64.

“Kiṃsu saṃyojano loko, kiṃsu tassa vicāraṇaṃ;

Kissassu vippahānena, nibbānaṃ iti vuccatī”ti.

“Nandīsaṃyojano [nandisaṃyojano (sī. syā. kaṃ.)] loko, vitakkassa vicāraṇaṃ;

Taṇhāya vippahānena, nibbānaṃ iti vuccatī”ti.

☸---------------------------------------------------------------------

［六四］ 第四 结 Saṃyojanasuttaṃ

一 ［天神：］ 世间被什么所束缚（结）？ 它的思察（运行方式）是什么？

舍断了哪一个法， 被称为涅槃？

二 ［世尊：］ 世间被喜爱所束缚（结）， 寻思是它的思察（运行方式）；

舍断了渴爱， 即被称为涅槃。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.7 Addhavagga 胜品 (SN 1.61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.7.5 Bandhanasutta 缚 (SN 1.65)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Bandhanasuttaṃ

65.

“Kiṃsu sambandhano loko, kiṃsu tassa vicāraṇaṃ;

Kissassu vippahānena, sabbaṃ chindati bandhanan”ti.

“Nandīsambandhano loko, vitakkassa vicāraṇaṃ;

Taṇhāya vippahānena, sabbaṃ chindati bandhanan”ti.

☸---------------------------------------------------------------------

［六五］ 第五 缚 Bandhanasuttaṃ

一 ［天神：］ 世间被什么所束缚？ 它的思察（运行方式）是什么？

舍断了哪一个法， 能斩断一切束缚？

二 ［世尊：］ 世间被喜爱所束缚， 寻思是它的思察（运行方式）；

舍断了渴爱， 能斩断一切束缚。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.7 Addhavagga 胜品 (SN 1.61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.7.6 Attahatasutta 窘迫 (SN 1.66)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Attahatasuttaṃ

66.

“Kenassubbhāhato loko, kenassu parivārito;

Kena sallena otiṇṇo, kissa dhūpāyito sadā”ti.

“Maccunābbhāhato loko, jarāya parivārito;

Taṇhāsallena otiṇṇo, icchādhūpāyito sadā”ti.

☸---------------------------------------------------------------------

［六六］ 第六 窘迫 Attahatasuttaṃ

一 ［天神：］ 世间被什么所击败（窘迫）？ 被什么所包围？

被什么利箭所刺穿？ 因何而总是烟熏火燎（灼熏）？

二 ［世尊：］ 世间被死亡所击败（窘迫）， 被衰老所包围；

被渴爱之箭所刺穿， 因欲望而总是烟熏火燎（灼熏）。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.7 Addhavagga 胜品 (SN 1.61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.7.7 Uḍḍitasutta 被束缚 (SN 1.67)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Uḍḍitasuttaṃ

67.

“Kenassu uḍḍito loko, kenassu parivārito;

Kenassu pihito loko, kismiṃ loko patiṭṭhito”ti.

“Taṇhāya uḍḍito loko, jarāya parivārito;

Maccunā pihito loko, dukkhe loko patiṭṭhito”ti.

☸---------------------------------------------------------------------

［六七］ 第七 被束缚 Uḍḍitasuttaṃ

一 ［天神：］ 世间被什么所束缚？ 被什么所包围？

世间被什么所覆盖（禁闭）？ 世间安立于什么之上？

二 ［世尊：］ 世间被渴爱所束缚， 被衰老所包围；

被死亡所覆盖（禁闭）， 世间安立于痛苦之上。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.7 Addhavagga 胜品 (SN 1.61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.7.8 Pihitasutta 覆盖/禁闭 (SN 1.68)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Pihitasuttaṃ

68.

“Kenassu pihito loko, kismiṃ loko patiṭṭhito;

Kenassu uḍḍito loko, kenassu parivārito”ti.

“Maccunā pihito loko, dukkhe loko patiṭṭhito;

Taṇhāya uḍḍito loko, jarāya parivārito”ti.

☸---------------------------------------------------------------------

［六八］ 第八 覆盖/禁闭 Pihitasuttaṃ

一 ［天神：］ 世间被什么所覆盖（禁闭）？ 安立于什么之上？

世间被什么所束缚？ 被什么所包围？

二 ［世尊：］ 世间被死亡所覆盖（禁闭）， 世间安立于痛苦之上；

世间被渴爱所束缚， 被衰老所包围。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.7 Addhavagga 胜品 (SN 1.61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.7.9 Icchāsutta 欲望 (SN 1.69)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Icchāsuttaṃ

69.

“Kenassu bajjhatī loko, kissa vinayāya muccati;

Kissassu vippahānena, sabbaṃ chindati bandhanan”ti.

“Icchāya bajjhatī loko, icchāvinayāya muccati;

Icchāya vippahānena, sabbaṃ chindati bandhanan”ti.

☸---------------------------------------------------------------------

［六九］ 第九 欲望 Icchāsuttaṃ

一 ［天神：］ 世间被什么所束缚？ 调伏了什么才能解脱？

舍断了哪一个法， 能斩断一切束缚？

二 ［世尊：］ 世间被欲望所束缚， 调伏了欲望就能解脱；

舍断了欲望， 能斩断一切束缚。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.7 Addhavagga 胜品 (SN 1.61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.7.10 Lokasutta 世间 (SN 1.70)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Lokasuttaṃ

70.

“Kismiṃ loko samuppanno, kismiṃ kubbati santhavaṃ;

Kissa loko upādāya, kismiṃ loko vihaññatī”ti.

“Chasu loko samuppanno, chasu kubbati santhavaṃ;

Channameva upādāya, chasu loko vihaññatī”ti.

Addhavaggo [anvavaggo (sī.)] sattamo.

Tassuddānaṃ –

Nāmaṃ cittañca taṇhā ca, saṃyojanañca bandhanā;

Abbhāhatuḍḍito pihito, icchā lokena te dasāti.

☸---------------------------------------------------------------------

［七O］ 第十 世间 Lokasuttaṃ

一 ［天神：］ 世间于何处生起？ 于何处建立关系（熟悉）？

世间执取了什么？ 世间在何处遭受恼害？

二 ［世尊：］ 世间于六处生起， 于六处建立关系；

执取了这六处， 世间就在这六处遭受恼害。

此摄颂

名、心与渴爱， 以及结与缚，

窘迫、被束缚、覆盖/禁闭， 欲望、世间等为十。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.8 Chetvāvagga 断品 (SN 1.71-81)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.8.1 Chetvāsutta 斩断 (SN 1.71)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Chetvāvaggo

1. Chetvāsuttaṃ

71. Sāvatthinidānaṃ. Ekamantaṃ ṭhitā kho sā devatā bhagavantaṃ gāthāya ajjhabhāsi –

“Kiṃsu chetvā [jhatvā (sī.), ghatvā (syā. kaṃ.) evamuparipi] sukhaṃ seti, kiṃsu chetvā na socati;

Kissassu ekadhammassa, vadhaṃ rocesi gotamā”ti.

“Kodhaṃ chetvā sukhaṃ seti, kodhaṃ chetvā na socati;

Kodhassa visamūlassa, madhuraggassa devate;

Vadhaṃ ariyā pasaṃsanti, tañhi chetvā na socatī”ti.

☸---------------------------------------------------------------------

第八 断品

［七一］ 第一 斩断 Chetvāsuttaṃ

一 （因缘省略）站在一旁的那位天神，用偈颂对世尊说道：

斩断什么能安稳睡觉？ 斩断什么后不再忧愁？

是哪一个法的灭除， 乔达摩您称赞的呢？

二 ［世尊：］ 斩断忿怒能安稳睡觉， 斩断忿怒后不再忧愁。

天神啊，对于根如剧毒、 顶如甘蜜的忿怒，

圣者们称赞它的灭除， 因为斩断它后就不再忧愁。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.8 Chetvāvagga 断品 (SN 1.71-81)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.8.2 Rathasutta 车 (SN 1.72)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Rathasuttaṃ

72.

“Kiṃsu rathassa paññāṇaṃ, kiṃsu paññāṇamaggino;

Kiṃsu raṭṭhassa paññāṇaṃ, kiṃsu paññāṇamitthiyā”ti.

“Dhajo rathassa paññāṇaṃ, dhūmo paññāṇamaggino;

Rājā raṭṭhassa paññāṇaṃ, bhattā paññāṇamitthiyā”ti.

☸---------------------------------------------------------------------

［七二］ 第二 车 Rathasuttaṃ

一 ［天神：］ 什么是车的标记？ 什么是火的标记？

什么是国土的标记？ 什么是妻子的标记？

二 ［世尊：］ 旗帜是车的标记， 烟是火的标记；

国王是国土的标记， 丈夫是妻子的标记。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.8 Chetvāvagga 断品 (SN 1.71-81)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.8.3 Vittasutta 财富 (SN 1.73)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Vittasuttaṃ

73.

“Kiṃsūdha vittaṃ purisassa seṭṭhaṃ, kiṃsu suciṇṇo sukhamāvahati;

Kiṃsu have sādutaraṃ [sādhutaraṃ (ka.)] rasānaṃ, kathaṃjīviṃ [kiṃsujīviṃ (ka.)] jīvitamāhu seṭṭhan”ti.

“Saddhīdha vittaṃ purisassa seṭṭhaṃ, dhammo suciṇṇo sukhamāvahati;

Saccaṃ have sādutaraṃ rasānaṃ, paññājīviṃ jīvitamāhu seṭṭhan”ti.

☸---------------------------------------------------------------------

［七三］ 第三 财富 Vittasuttaṃ

一 ［天神：］ 在这世间， 什么是人最殊胜的财富？

认真修持什么 能带来安乐？

哪种滋味 确实最为甜美？

怎样的生活 被称为最殊胜的生活？

二 ［世尊：］ 信心是在这世间， 人最殊胜的财富；

认真修持正法 能带来安乐；

真实确实 是滋味中最甜美的；

依靠智慧的生活 被称为最殊胜的生活。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.8 Chetvāvagga 断品 (SN 1.71-81)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.8.4 Vuṭṭhisutta 雨 (SN 1.74)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Vuṭṭhisuttaṃ

74.

“Kiṃsu uppatataṃ seṭṭhaṃ, kiṃsu nipatataṃ varaṃ;

Kiṃsu pavajamānānaṃ, kiṃsu pavadataṃ varan”ti.

“Bījaṃ uppatataṃ seṭṭhaṃ, vuṭṭhi nipatataṃ varā;

Gāvo pavajamānānaṃ, putto pavadataṃ varoti.

“Vijjā uppatataṃ seṭṭhā, avijjā nipatataṃ varā;

Saṅgho pavajamānānaṃ, buddho pavadataṃ varo”ti.

☸---------------------------------------------------------------------

［七四］ 第四 雨 Vuṭṭhisuttaṃ

一 ［天神：］ 向上生长的什么最殊胜？ 向下洒落的什么最优越？

行进移动的什么最殊胜？ 言说谈论的什么最优越？

二 ［另一位天神：］ 种子向上生长最殊胜， 雨水向下洒落最优越；

牛群行进移动最殊胜， 儿子在言说谈论者中最优越。

三 ［世尊：］ 明（智慧）向上生长最殊胜， 无明是下堕（之因）中最主要的；

僧团行进移动最殊胜， 佛陀在言说谈论者中最优越。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.8 Chetvāvagga 断品 (SN 1.71-81)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.8.5 Bhītāsutta 怖畏 (SN 1.75)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Bhītāsuttaṃ

75.

“Kiṃsūdha bhītā janatā anekā,

Maggo canekāyatanappavutto;

Pucchāmi taṃ gotama bhūripañña,

Kismiṃ ṭhito paralokaṃ na bhāye”ti.

“Vācaṃ manañca paṇidhāya sammā,

Kāyena pāpāni akubbamāno;

Bavhannapānaṃ gharamāvasanto,

Saddho mudū saṃvibhāgī vadaññū;

Etesu dhammesu ṭhito catūsu,

Dhamme ṭhito paralokaṃ na bhāye”ti.

☸---------------------------------------------------------------------

［七五］ 第五 怖畏 Bhītāsuttaṃ

一 ［天神：］ 道路确实有种种说法， 为何众多世人如此怖畏？

具足广博智慧的乔达摩啊， 我请问您：

安住于什么， 才能不怖畏来世？

二 ［世尊：］ 正确地守护言语和心意，

不以身作业恶行；

拥有众多饮食、居家生活， 有信心、柔和、

乐于分享、慷慨好施； 安住于这四种法之中，

安住于正法，则不怖畏来世。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.8 Chetvāvagga 断品 (SN 1.71-81)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.8.6 Najīratisutta 不朽坏 (SN 1.76)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Najīratisuttaṃ

76.

“Kiṃ jīrati kiṃ na jīrati, kiṃsu uppathoti vuccati;

Kiṃsu dhammānaṃ paripantho, kiṃsu rattindivakkhayo;

Kiṃ malaṃ brahmacariyassa, kiṃ sinānamanodakaṃ.

“Kati lokasmiṃ chiddāni, yattha vittaṃ [cittaṃ (sī. syā. kaṃ. pī.)] na tiṭṭhati;

Bhagavantaṃ puṭṭhumāgamma, kathaṃ jānemu taṃ mayan”ti.

“Rūpaṃ jīrati maccānaṃ, nāmagottaṃ na jīrati;

Rāgo uppathoti vuccati.

“Lobho dhammānaṃ paripantho, vayo rattindivakkhayo;

Itthī malaṃ brahmacariyassa, etthāyaṃ sajjate pajā;

Tapo ca brahmacariyañca, taṃ sinānamanodakaṃ.

“Cha lokasmiṃ chiddāni, yattha vittaṃ na tiṭṭhati;

Ālasyañca [ālassañca (sī. pī.)] pamādo ca, anuṭṭhānaṃ asaṃyamo;

Niddā tandī [tandi (sī.)] ca te chidde, sabbaso taṃ vivajjaye”ti.

☸---------------------------------------------------------------------

［七六］ 第六 不朽坏 Najīratisuttaṃ

一 ［天神：］ 什么会朽坏？什么不朽坏？ 什么被称为非道？

什么是正法的障碍？ 什么会日夜耗尽？

什么是梵行的污垢？ 什么是不用水的沐浴？

世间有多少漏洞， 心意于其处无法安住？

我们前来请问世尊， 我们如何能了知这些？

二 ［世尊：］ 众生的色身会朽坏， 名誉姓氏不朽坏；

贪欲被称为非道。

悭吝是正法的障碍， 青春（年华）会日夜耗尽；

女色是梵行的污垢， 众生对此深深执着；

苦行与梵行， 就是那不用水的沐浴。

世间有六个漏洞， 心意于其处无法安住：

懒惰与放逸， 不奋起、不自制、

昏沉、迟钝，这六个是漏洞， 应当完全远离它们。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.8 Chetvāvagga 断品 (SN 1.71-81)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.8.7 Issariyasutta 主权 (SN 1.77)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Issariyasuttaṃ

77.

“Kiṃsu issariyaṃ loke, kiṃsu bhaṇḍānamuttamaṃ;

Kiṃsu satthamalaṃ loke, kiṃsu lokasmimabbudaṃ.

“Kiṃsu harantaṃ vārenti, haranto pana ko piyo;

Kiṃsu punappunāyantaṃ, abhinandanti paṇḍitā”ti.

“Vaso issariyaṃ loke, itthī bhaṇḍānamuttamaṃ;

Kodho satthamalaṃ loke, corā lokasmimabbudā.

“Coraṃ harantaṃ vārenti, haranto samaṇo piyo;

Samaṇaṃ punappunāyantaṃ, abhinandanti paṇḍitā”ti.

☸---------------------------------------------------------------------

［七七］ 第七 主权 Issariyasuttaṃ

一 ［天神：］ 什么是世间的主权？ 什么是财物中最优越的？

什么是世间刀剑的锈垢？ 什么是世间的祸患？

带走什么会被阻止？ 而带走（恳求）者中谁是可爱的？

什么一再前来， 贤者们会欢喜迎接？

二 ［世尊：］ 自主（力量）是世间的主权， 女人是财物中最优越的；

忿怒是世间刀剑的锈垢， 盗贼是世间的祸患。

带走（偷窃）的盗贼会被阻止， 而前来领受（乞食）的沙门是可爱的；

沙门一再前来（乞食）， 贤者们会欢喜迎接。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.8 Chetvāvagga 断品 (SN 1.71-81)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.8.8 Kāmasutta 欲求 (SN 1.78)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Kāmasuttaṃ

78.

“Kimatthakāmo na dade, kiṃ macco na pariccaje;

Kiṃsu muñceyya kalyāṇaṃ, pāpikaṃ na ca mocaye”ti.

“Attānaṃ na dade poso, attānaṃ na pariccaje;

Vācaṃ muñceyya kalyāṇaṃ, pāpikañca na mocaye”ti.

☸---------------------------------------------------------------------

［七八］ 第八 欲求 Kāmasuttaṃ

一 ［天神：］ 欲求利益者， 什么不能给与？

人什么不能舍弃？ 应该舍弃什么样的善（言）？

什么样的恶（语）不应舍弃？

二 ［世尊：］ 追求利益的人， 不会给与‘自我’；

不会舍弃‘自我’； 应该舍弃（发出）善美的言语，

不应舍弃（发出）邪恶的言语。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.8 Chetvāvagga 断品 (SN 1.71-81)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.8.9 Pātheyyasutta 行粮 (SN 1.79)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Pātheyyasuttaṃ

79.

“Kiṃsu bandhati pātheyyaṃ, kiṃsu bhogānamāsayo;

Kiṃsu naraṃ parikassati, kiṃsu lokasmi dujjahaṃ;

Kismiṃ baddhā puthū sattā, pāsena sakuṇī yathā”ti.

“Saddhā bandhati pātheyyaṃ, sirī bhogānamāsayo;

Icchā naraṃ parikassati, icchā lokasmi dujjahā;

Icchābaddhā puthū sattā, pāsena sakuṇī yathā”ti.

☸---------------------------------------------------------------------

［七九］ 第九 行粮 Pātheyyasuttaṃ

一 ［天神：］ 什么能准备（系缚）行粮？ 什么是财富的来源（住家）？

什么牵引着人？ 什么是世间难以舍弃的？

如同鸟儿被罗网捕捉， 众多有情被什么所束缚？

二 ［世尊：］ 信心能准备（系缚）行粮， 福德（吉祥）是财富的来源；

欲求牵引着人， 欲求是世间难以舍弃的；

如同鸟儿被罗网捕捉， 众多有情被欲求所束缚。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.8 Chetvāvagga 断品 (SN 1.71-81)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.8.10 Pajjotasutta 光明 (SN 1.80)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Pajjotasuttaṃ

80.

“Kiṃsu lokasmi pajjoto, kiṃsu lokasmi jāgaro;

Kiṃsu kamme sajīvānaṃ, kimassa iriyāpatho.

“Kiṃsu alasaṃ analasañca [kiṃ ālasyānālasyañca (ka.)], mātā puttaṃva posati;

Kiṃ bhūtā upajīvanti, ye pāṇā pathavissitā”ti.

“Paññā lokasmi pajjoto, sati lokasmi jāgaro;

Gāvo kamme sajīvānaṃ, sītassa iriyāpatho.

“Vuṭṭhi alasaṃ analasañca, mātā puttaṃva posati;

Vuṭṭhiṃ bhūtā upajīvanti, ye pāṇā pathavissitā”ti.

☸---------------------------------------------------------------------

［八O］ 第十 光明 Pajjotasuttaṃ

一 ［天神：］ 什么是世间的光明？ 什么是世间的觉醒者？

什么是生物共有的行为？ 什么是（寒冷时的？）行为方式？

什么像母亲养育儿子一样， 养育着懒惰者

也养育着不懒惰者？ 依靠什么（元素/存在），

依靠大地生存的生物 得以生存？

二 ［世尊：］ 智慧是世间的光明， 正念是世间的觉醒者；

牛是（农业）工作中共有的（生物）， 田埂是（寒冷时的？）行为方式。

雨水像母亲养育儿子一样， 养育着懒惰者，

也养育着不懒惰者； 依靠雨水（或元素/存在），

依靠大地生存的生物 得以生存。

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/1. Devatāsaṃyutta 诸天相应 (SN 1, 1-81)/1.8 Chetvāvagga 断品 (SN 1.71-81)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.8.11 Araṇasutta 无诤 (SN 1.81)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

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11. Araṇasuttaṃ

81.

“Kesūdha araṇā loke, kesaṃ vusitaṃ na nassati;

Kedha icchaṃ parijānanti, kesaṃ bhojissiyaṃ sadā.

“Kiṃsu mātā pitā bhātā, vandanti naṃ patiṭṭhitaṃ;

Kiṃsu idha jātihīnaṃ, abhivādenti khattiyā”ti.

“Samaṇīdha araṇā loke, samaṇānaṃ vusitaṃ na nassati;

Samaṇā icchaṃ parijānanti, samaṇānaṃ bhojissiyaṃ sadā.

“Samaṇaṃ mātā pitā bhātā, vandanti naṃ patiṭṭhitaṃ;

Samaṇīdha jātihīnaṃ, abhivādenti khattiyā”ti.

Chetvāvaggo aṭṭhamo.

Tassuddānaṃ –

Chetvā rathañca cittañca, vuṭṭhi bhītā najīrati;

Issaraṃ kāmaṃ pātheyyaṃ, pajjoto araṇena cāti.

Devatāsaṃyuttaṃ samattaṃ.

☸---------------------------------------------------------------------

［八一］ 第十一 无诤 Araṇasuttaṃ

一 ［天神：］ 在这世间谁是无诤的？ 谁的生活不会灭失？

谁能完全了知欲求？ 谁总是拥有自由？

谁安立于自己的道上， 受到父母兄弟的礼敬？

谁在此处即使出身低微， 也能受到刹帝利

所尊敬？

二 ［世尊：］ 沙门在这世间是无诤的， 沙门的生活不会灭失；

沙门能完全了知欲求， 沙门总是拥有自由。

沙门安立于自己的道上， 受到父母兄弟的礼敬；

沙门在此处即使出身低微， 也能受到刹帝利的尊敬。

此摄颂

斩断、车与财富， 雨、怖畏与不朽坏，

主权、欲求、行粮， 光明以及无诤。

诸天相应（部）终。

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/2. Devaputtasaṃyutta 天子相应 (SN 2, 82-111)/2.1 Paṭhamavagga 第一品 (SN 2.1-10, 82-91)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.1 Paṭhamakassapasutta 迦叶（一） (SN 2.1, 82)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

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2. Devaputtasaṃyuttaṃ

1. Paṭhamavaggo

1. Paṭhamakassapasuttaṃ

82. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho kassapo devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho kassapo devaputto bhagavantaṃ etadavoca – “bhikkhuṃ bhagavā pakāsesi, no ca bhikkhuno anusāsan”ti. “Tena hi kassapa, taññevettha paṭibhātū”ti.

“Subhāsitassa sikkhetha, samaṇūpāsanassa ca;

Ekāsanassa ca raho, cittavūpasamassa cā”ti.

Idamavoca kassapo devaputto; samanuñño satthā ahosi. Atha kho kassapo devaputto “samanuñño me satthā”ti bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyīti.

☸---------------------------------------------------------------------

第二 天子相应

第一 迦叶品

［一］ 第一 迦叶品（其一） Paṭhamakassapasuttaṃ

一 我是这样听说的。那时，世尊住在舍卫城的祇树给孤独园。

那时，迦叶天子在后夜时分，容色殊胜，遍身光明照亮了整个祇园，来到世尊那里。抵达后，礼敬世尊，然后站在一旁。

站在一旁的迦叶天子对世尊这样说：“世尊宣说了比丘（应有的状态），但没有宣说对比丘的教诫。”

二 [世尊:] ‘那么，迦叶，就让你自己来说出你所明白的吧。’

三 [迦叶天子:] 应当学习善说之语， 学习亲近沙门，

学习独坐于僻静处， 学习让心寂静。

四 迦叶天子说了这番话；导师认可了。于是迦叶天子知道‘导师认可我了’，便礼敬世尊，右绕后，就在那里消失了。

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/2. Devaputtasaṃyutta 天子相应 (SN 2, 82-111)/2.1 Paṭhamavagga 第一品 (SN 2.1-10, 82-91)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.2 Dutiyakassapasutta 迦叶（二） (SN 2.2, 83)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

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2. Dutiyakassapasuttaṃ

83. Sāvatthinidānaṃ. Ekamantaṃ ṭhito kho kassapo devaputto bhagavato santike imaṃ gāthaṃ abhāsi –

“Bhikkhu siyā jhāyī vimuttacitto,

Ākaṅkhe ce hadayassānupattiṃ;

Lokassa ñatvā udayabbayañca,

Sucetaso anissito tadānisaṃso”ti.

☸---------------------------------------------------------------------

［二］ 第二 迦叶（其二） Dutiyakassapasuttaṃ

一 因缘［此事发生在］舍卫城。

二 站在一旁的迦叶天子，在世尊面前，诵此偈说：

‘比丘如果禅修，获得心解脱，

（并且）了知世间的生起与坏灭（兴废），心意清净、无所依着；

若期望心的达成，（这就是）其果报。’

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/2. Devaputtasaṃyutta 天子相应 (SN 2, 82-111)/2.1 Paṭhamavagga 第一品 (SN 2.1-10, 82-91)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.3 Māghasutta 摩佉 (SN 2.3, 84)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

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3. Māghasuttaṃ

84. Sāvatthinidānaṃ. Atha kho māgho devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho māgho devaputto bhagavantaṃ gāthāya ajjhabhāsi –

“Kiṃsu chetvā sukhaṃ seti, kiṃsu chetvā na socati;

Kissassu ekadhammassa, vadhaṃ rocesi gotamā”ti.

“Kodhaṃ chetvā sukhaṃ seti, kodhaṃ chetvā na socati;

Kodhassa visamūlassa, madhuraggassa vatrabhū;

Vadhaṃ ariyā pasaṃsanti, tañhi chetvā na socatī”ti.

☸---------------------------------------------------------------------

［三］ 第三 摩佉 Māghasuttaṃ

一 因缘［此事发生在］舍卫城。

二 那时，摩佉天子在后夜时分，容色殊胜，遍身光明照亮了整个祇园，来到世尊那里。抵达后，礼敬世尊，然后站在一旁。

三 站在一旁的摩佉天子，对世尊诵偈说：

斩断什么能安稳睡觉？ 斩断什么后不再忧愁？

是哪一个法的灭除， 乔达摩您称赞的呢？

四 ［世尊：］ 斩断忿怒能安稳睡觉， 斩断忿怒后不再忧愁。

征服者（摩佉）啊，对于根如剧毒、 顶如甘蜜的忿怒，

圣者们称赞它的灭除， 因为斩断它后就不再忧愁。

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/2. Devaputtasaṃyutta 天子相应 (SN 2, 82-111)/2.1 Paṭhamavagga 第一品 (SN 2.1-10, 82-91)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.4 Māgadhasutta 摩揭陀 (SN 2.4, 85)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

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4. Māgadhasuttaṃ

85. Sāvatthinidānaṃ. Ekamantaṃ ṭhito kho māgadho devaputto bhagavantaṃ gāthāya ajjhabhāsi –

“Kati lokasmiṃ pajjotā, yehi loko pakāsati;

Bhavantaṃ puṭṭhumāgamma, kathaṃ jānemu taṃ mayan”ti.

“Cattāro loke pajjotā, pañcamettha na vijjati;

Divā tapati ādicco, rattimābhāti candimā.

“Atha aggi divārattiṃ, tattha tattha pakāsati;

Sambuddho tapataṃ seṭṭho, esā ābhā anuttarā”ti.

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［四］ 第四 摩揭陀 Māgadhasuttaṃ

一 站在一旁的摩揭陀天子，向世尊诵偈道：

世间有几种光明， 它们照亮了这个世间？

我们前来请问世尊， 如何才能知道呢？

二 ［世尊：］ 世间有四种光明， 此处不存在第五种。

白天太阳照耀， 夜晚月亮发光。

然后是火，在日夜 不同地方照亮。

正等觉者是照耀者中的最胜者， 这是无上的光明。

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/2. Devaputtasaṃyutta 天子相应 (SN 2, 82-111)/2.1 Paṭhamavagga 第一品 (SN 2.1-10, 82-91)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.5 Dāmalisutta 陀摩利 (SN 2.5, 86)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

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5. Dāmalisuttaṃ

86. Sāvatthinidānaṃ. Atha kho dāmali devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho dāmali devaputto bhagavato santike imaṃ gāthaṃ abhāsi –

“Karaṇīyametaṃ brāhmaṇena, padhānaṃ akilāsunā;

Kāmānaṃ vippahānena, na tenāsīsate bhavan”ti.

“Natthi kiccaṃ brāhmaṇassa (dāmalīti bhagavā),

Katakicco hi brāhmaṇo.

“Yāva na gādhaṃ labhati nadīsu,

Āyūhati sabbagattebhi jantu;

Gādhañca laddhāna thale ṭhito yo,

Nāyūhatī pāragato hi sova [soti (sī. pī. ka.), hoti (syā. kaṃ.), so (?)].

“Esūpamā dāmali brāhmaṇassa,

Khīṇāsavassa nipakassa jhāyino;

Pappuyya jātimaraṇassa antaṃ,

Nāyūhatī pāragato hi so”ti [hotīti (syā. kaṃ.)].

☸---------------------------------------------------------------------

［五］ 第五 陀摩利 Dāmalisuttaṃ

一 ［那时，世尊］在舍卫城的因缘。

二 那时，陀摩利天子在黎明时分，以殊胜的光芒遍照祇园，来到世尊那里。到了之后，礼敬世尊，站在一旁。

三 站在一旁的陀摩利天子，在世尊面前，诵此偈颂说：

应勤奋不懈怠， 舍离种种爱欲，

凭借这个不再希求生存， 这是婆罗门所应做的。

四 （世尊说：陀摩利！）

这个婆罗门， 没有什么必须做的了，

婆罗门应做的事， 一切都已完成。

如同在河中找不到立足处时， 众生会用全身挣扎；

一旦找到浅滩站在陆地上， 他就不再挣扎，因为已到彼岸。

陀摩利，这就是譬喻， 对于那诸漏已尽、

贤智的禅修者婆罗门； 已达到生死的尽头，

他不再挣扎，因为已到彼岸。

☸.....................................................................

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/2. Devaputtasaṃyutta 天子相应 (SN 2, 82-111)/2.1 Paṭhamavagga 第一品 (SN 2.1-10, 82-91)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.6 Kāmadasutta 迦摩陀 (SN 2.6, 87)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Kāmadasuttaṃ

87. Sāvatthinidānaṃ. Ekamantaṃ ṭhito kho kāmado devaputto bhagavantaṃ etadavoca – “dukkaraṃ bhagavā, sudukkaraṃ bhagavā”ti.

“Dukkaraṃ vāpi karonti (kāmadāti bhagavā),

Sekhā sīlasamāhitā;

Ṭhitattā anagāriyupetassa,

Tuṭṭhi hoti sukhāvahā”ti.

“Dullabhā bhagavā yadidaṃ tuṭṭhī”ti.

“Dullabhaṃ vāpi labhantntti (kāmadāti bhagavā),

Cittavūpasame ratā;

Yesaṃ divā ca ratto ca,

Bhāvanāya rato mano”ti.

“Dussamādahaṃ bhagavā yadidaṃ cittan”ti.

“Dussamādahaṃ vāpi samādahantntti (kāmadāti bhagavā),

Indriyūpasame ratā;

Te chetvā maccuno jālaṃ,

Ariyā gacchanti kāmadā”ti.

“Duggamo bhagavā visamo maggo”ti.

“Duggame visame vāpi, ariyā gacchanti kāmada;

Anariyā visame magge, papatanti avaṃsirā;

Ariyānaṃ samo maggo, ariyā hi visame samā”ti.

☸---------------------------------------------------------------------

［六］ 第六 迦摩陀 Kāmadasuttaṃ

一 站在一旁的迦摩陀天子，对世尊这样说道：

二 “世尊，这真是难行啊。世尊，这实在太难了。”

（世尊说：迦摩陀！）

即使难行他们也能行持， 那些有学（弟子），持戒而专注；

对于安住稳固、已出家的人，

满足能带来安乐。

三 “世尊！这种满足是难以得到的。”

（世尊说：迦摩陀！）

即使难得他们也能得到， 那些乐于使心平静的人；

他们的心，无论白天黑夜，

都乐于修行（培育定慧）。

四 “世尊！这心实在难以调伏安定。”

（世尊说：迦摩陀！）

即使难以调伏安定，他们也能使之安定， 那些乐于使诸根平静的人；

他们斩断了死神的罗网，

迦摩陀，圣者们如此前行。

五 “世尊！这条道路险峻难行。”

［世尊：］ 即使险峻难行， 迦摩陀，

圣者们也前行； 而非圣者在险峻的道路上，

他们头朝下地堕落； 对圣者而言道路是平坦的，

因为圣者在险峻中（心境）也是平稳的。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/2. Devaputtasaṃyutta 天子相应 (SN 2, 82-111)/2.1 Paṭhamavagga 第一品 (SN 2.1-10, 82-91)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.7 Pañcālacaṇḍasutta 般阇罗旃陀 (SN 2.7, 88)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Pañcālacaṇḍasuttaṃ

88. Sāvatthinidānaṃ. Ekamantaṃ ṭhito kho pañcālacaṇḍo devaputto bhagavato santike imaṃ gāthaṃ abhāsi –

“Sambādhe vata okāsaṃ, avindi bhūrimedhaso;

Yo jhānamabujjhi [jhānamabudhā (ka. sī.), jhānamabuddhi (syā. kaṃ. pī. ka.)] buddho, paṭilīnanisabho munī”ti.

“Sambādhe vāpi vindantntti (pañcālacaṇḍāti bhagavā),

Dhammaṃ nibbānapattiyā;

Ye satiṃ paccalatthaṃsu,

Sammā te susamāhitā”ti.

☸---------------------------------------------------------------------

［七］ 第七 般阇罗旃陀 Pañcālacaṇḍasuttaṃ

一 站在一旁的般阇罗旃陀天子，在世尊面前，诵此偈颂说：

有大智慧的人， 在障碍困迫中找到了空间（解脱道）；

那位隐居的、人中之雄、牟尼、

佛陀觉悟了禅那。

二 （世尊说：般阇罗旃陀！）

即使在障碍困迫中他们也能找到， 那导向涅槃的正法；

那些已经获得了正念的人，

他们正确地、极好地安住于定中。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/2. Devaputtasaṃyutta 天子相应 (SN 2, 82-111)/2.1 Paṭhamavagga 第一品 (SN 2.1-10, 82-91)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.8 Tāyanasutta 多耶那 (SN 2.8, 89)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Tāyanasuttaṃ

89. Sāvatthinidānaṃ. Atha kho tāyano devaputto purāṇatitthakaro abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho tāyano devaputto bhagavato santike imā gāthāyo abhāsi –

“Chinda sotaṃ parakkamma, kāme panuda brāhmaṇa;

Nappahāya munī kāme, nekattamupapajjati.

“Kayirā ce kayirāthenaṃ, daḷhamenaṃ parakkame;

Sithilo hi paribbājo, bhiyyo ākirate rajaṃ.

“Akataṃ dukkaṭaṃ [dukkataṃ (sī. pī.)] seyyo, pacchā tapati dukkaṭaṃ;

Katañca sukataṃ seyyo, yaṃ katvā nānutappati.

“Kuso yathā duggahito, hatthamevānukantati;

Sāmaññaṃ dupparāmaṭṭhaṃ, nirayāyūpakaḍḍhati.

“Yaṃ kiñci sithilaṃ kammaṃ, saṃkiliṭṭhañca yaṃ vataṃ;

Saṅkassaraṃ brahmacariyaṃ, na taṃ hoti mahapphalan”ti.

Idamavoca tāyano devaputto; idaṃ vatvā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyīti.

Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi – “imaṃ, bhikkhave, rattiṃ tāyano nāma devaputto purāṇatitthakaro abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho, bhikkhave, tāyano devaputto mama santike imā gāthāyo abhāsi –

“Chinda sotaṃ parakkamma, kāme panuda brāhmaṇa;

Nappahāya munī kāme, nekattamupapajjati.

“Kayirā ce kayirāthenaṃ, daḷhamenaṃ parakkame;

Sithilo hi paribbājo, bhiyyo ākirate rajaṃ.

“Akataṃ dukkaṭaṃ seyyo, pacchā tapati dukkaṭaṃ;

Katañca sukataṃ seyyo, yaṃ katvā nānutappati.

“Kuso yathā duggahito, hatthamevānukantati;

Sāmaññaṃ dupparāmaṭṭhaṃ, nirayāyūpakaḍḍhati.

“Yaṃ kiñci sithilaṃ kammaṃ, saṃkiliṭṭhañca yaṃ vataṃ;

Saṅkassaraṃ brahmacariyaṃ, na taṃ hoti mahapphalan”ti.

“Idamavoca, bhikkhave, tāyano devaputto, idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi. Uggaṇhātha, bhikkhave, tāyanagāthā; pariyāpuṇātha, bhikkhave, tāyanagāthā; dhāretha, bhikkhave, tāyanagāthā. Atthasaṃhitā, bhikkhave, tāyanagāthā ādibrahmacariyikā”ti.

☸---------------------------------------------------------------------

［八］ 第八 多耶那 Tāyanasuttaṃ

一 那时，原本是外道师的多耶那天子，在黎明时分，以殊胜的光芒遍照祇园，来到世尊那里。

到了之后，礼敬世尊，站在一旁。

二 站在一旁的多耶那天子，在世尊面前，诵此偈颂说：

婆罗门，应努力斩断（渴爱之）流， 驱除种种欲望；

牟尼若不舍弃欲望， 不能达到心的专一（禅定）。

如果要做，就应当去做， 应当坚定地努力去做；

因为松懈的出家生活， 会更加散播尘垢（烦恼）。

不作恶行是更好的， 作恶之后会遭受苦恼；

行善是更好的， 做了善行之后不会后悔。

就像没抓好的吉祥草， 反而会割伤手；

不当修行的沙门生活， 会把人拖向地狱。

任何松懈的行为， 任何染污的禁行；

可疑的梵行， 都不会有大果报。

三 多耶那天子说完这些话，礼敬、右绕世尊后，就在那里消失了。

四 那时，世尊在那一夜过后，召集比丘们。

五 “诸比丘！这一夜，有位名叫多耶那的天子，他原本是外道师，在黎明时分，以殊胜的光芒遍照祇园，来到我这里。到了之后，礼敬我，站在一旁。诸比丘，站在一旁的多耶那天子，在我面前诵此偈颂说：

婆罗门，应努力斩断（渴爱之）流， 驱除种种欲望；

牟尼若不舍弃欲望， 不能达到心的专一（禅定）。

如果要做，就应当去做， 应当坚定地努力去做；

因为松懈的出家生活， 会更加散播尘垢（烦恼）。

不作恶行是更好的， 作恶之后会遭受苦恼；

行善是更好的， 做了善行之后不会后悔。

就像没抓好的吉祥草， 反而会割伤手；

不当修行的沙门生活， 会把人拖向地狱。

任何松懈的行为， 任何染污的禁行；

可疑的梵行， 都不会有大果报。

六 诸比丘！多耶那天子说完这些话，礼敬、右绕我后，就在那里消失了。诸比丘！你们应当学习多耶那偈颂。诸比丘！你们应当掌握多耶那偈颂。诸比丘！你们应当受持多耶那偈颂。诸比丘！多耶那偈颂包含有意义的道理，是梵行的初步基础。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/2. Devaputtasaṃyutta 天子相应 (SN 2, 82-111)/2.1 Paṭhamavagga 第一品 (SN 2.1-10, 82-91)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.9 Candimasutta 月天子 (SN 2.9, 90)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Candimasuttaṃ

90. Sāvatthinidānaṃ. Tena kho pana samayena candimā devaputto rāhunā asurindena gahito hoti. Atha kho candimā devaputto bhagavantaṃ anussaramāno tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsi –

“Namo te buddha vīratthu, vippamuttosi sabbadhi;

Sambādhapaṭipannosmi, tassa me saraṇaṃ bhavā”ti.

Atha kho bhagavā candimaṃ devaputtaṃ ārabbha rāhuṃ asurindaṃ gāthāya ajjhabhāsi –

“Tathāgataṃ arahantaṃ, candimā saraṇaṃ gato;

Rāhu candaṃ pamuñcassu, buddhā lokānukampakā”ti.

Atha kho rāhu asurindo candimaṃ devaputtaṃ muñcitvā taramānarūpo yena vepacitti asurindo tenupasaṅkami; upasaṅkamitvā saṃviggo lomahaṭṭhajāto ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho rāhuṃ asurindaṃ vepacitti asurindo gāthāya ajjhabhāsi –

“Kiṃ nu santaramānova, rāhu candaṃ pamuñcasi;

Saṃviggarūpo āgamma, kiṃ nu bhītova tiṭṭhasī”ti.

“Sattadhā me phale muddhā, jīvanto na sukhaṃ labhe;

Buddhagāthābhigītomhi, no ce muñceyya candiman”ti.

☸---------------------------------------------------------------------

［九］ 第九 月天子 Candimasuttaṃ

一 ［那时，世尊］住在舍卫城的因缘。

二 那时，月天子被阿修罗王罗喉抓住了。月天子于是忆念世尊，在那时诵此偈颂说：

礼敬您，佛陀，大雄者！ 您已于一切处解脱；

我正身陷困境， 请您作我的归依处！

三 那时，世尊针对月天子，以偈颂对阿修罗王罗喉说：

月天子已归依 如来、阿拉汉；

罗喉，请释放月亮， 诸佛怜悯世间。

四 那时，阿修罗王罗喉释放了月天子后，急忙地来到阿修罗王吠波质底那里。到了之后，惊恐、毛骨悚然，站在一旁。阿修罗王吠波质底对站在一旁的阿修罗王罗喉以偈颂说：

罗喉，为何如此惊慌地 释放了月亮？

你神色慌张地到来， 为何如此恐惧地站着？

五 ［罗喉：］ 我的头颅会裂成七片， 活着也得不到安乐；

（若）我听了佛陀的偈颂， 还不释放月亮的话。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/2. Devaputtasaṃyutta 天子相应 (SN 2, 82-111)/2.1 Paṭhamavagga 第一品 (SN 2.1-10, 82-91)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.10 Sūriyasutta 日天子 (SN 2.10, 91)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Sūriyasuttaṃ

91. Sāvatthinidānaṃ. Tena kho pana samayena sūriyo devaputto rāhunā asurindena gahito hoti. Atha kho sūriyo devaputto bhagavantaṃ anussaramāno tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsi –

“Namo te buddha vīratthu, vippamuttosi sabbadhi;

Sambādhapaṭipannosmi, tassa me saraṇaṃ bhavā”ti.

Atha kho bhagavā sūriyaṃ devaputtaṃ ārabbha rāhuṃ asurindaṃ gāthāhi ajjhabhāsi –

“Tathāgataṃ arahantaṃ, sūriyo saraṇaṃ gato;

Rāhu sūriyaṃ [suriyaṃ (sī. syā. kaṃ. pī.)] pamuñcassu, buddhā lokānukampakā.

“Yo andhakāre tamasi pabhaṅkaro,

Verocano maṇḍalī uggatejo;

Mā rāhu gilī caramantalikkhe,

Pajaṃ mamaṃ rāhu pamuñca sūriyan”ti.

Atha kho rāhu asurindo sūriyaṃ devaputtaṃ muñcitvā taramānarūpo yena vepacitti asurindo tenupasaṅkami; upasaṅkamitvā saṃviggo lomahaṭṭhajāto ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho rāhuṃ asurindaṃ vepacitti asurindo gāthāya ajjhabhāsi –

“Kiṃ nu santaramānova, rāhu sūriyaṃ pamuñcasi;

Saṃviggarūpo āgamma, kiṃ nu bhītova tiṭṭhasī”ti.

“Sattadhā me phale muddhā, jīvanto na sukhaṃ labhe;

Buddhagāthābhigītomhi, no ce muñceyya sūriyan”ti.

Paṭhamo vaggo.

Tassuddānaṃ –

Dve kassapā ca māgho ca, māgadho dāmali kāmado;

Pañcālacaṇḍo tāyano, candimasūriyena te dasāti.

☸---------------------------------------------------------------------

［一〇］ 第十 日天子 Sūriyasuttaṃ

一 那时，日天子被阿修罗王罗喉抓住了。日天子于是忆念佛陀，在那时诵此偈颂说：

礼敬您，佛陀，大雄者！ 您已于一切处解脱；

我正身陷困境， 请您作我的归依处！

二 那时，世尊针对日天子，以偈颂对阿修罗王罗喉说：

日天子已归依 如来、阿拉汉；

罗喉，请释放太阳， 诸佛怜悯世间。

那位在黑暗中破除幽暗者， 辉耀、圆轮、具炽热威力；

罗喉，不要吞食在空中行走的祂，

罗喉，请释放我的子民——太阳！

三 那时，阿修罗王罗喉释放了日天子后，急忙地来到阿修罗王吠波质底那里。到了之后，惊恐、毛骨悚然，站在一旁。阿修罗王吠波质底对站在一旁的阿修罗王罗喉以偈颂说：

罗喉，为何如此惊慌地 释放了太阳？

你神色慌张地到来， 为何如此恐惧地站着？

四 ［罗喉：］ 我的头颅会裂成七片， 活着也得不到安乐；

（若）我听了佛陀的偈颂， 还不释放太阳的话。

此品之摄颂：

两位迦叶与摩伽， 摩揭陀、陀摩利、迦摩陀；

般阇罗旃陀、多耶那， 加上月天子、日天子，共十经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/2. Devaputtasaṃyutta 天子相应 (SN 2, 82-111)/2.2 Anāthapiṇḍikavagga 给孤独品 (SN 2.11-20, 92-101)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.1 Candimasasutta 月自在 (SN 2.11, 92)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Anāthapiṇḍikavaggo

1. Candimasasuttaṃ

92. Sāvatthinidānaṃ. Atha kho candimaso [candimāso (ka.)] devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho candimaso devaputto bhagavato santike imaṃ gāthaṃ abhāsi –

“Te hi sotthiṃ gamissanti, kacche vāmakase magā;

Jhānāni upasampajja, ekodi nipakā satā”ti.

“Te hi pāraṃ gamissanti, chetvā jālaṃva ambujo;

Jhānāni upasampajja, appamattā raṇañjahā”ti.

☸---------------------------------------------------------------------

第二 给孤独品

［一一］ 第十一 月自在 Candimasasuttaṃ

一 ［那时，世尊］住在舍卫城：

那时，月自在天子在黎明时分，以殊胜的光芒遍照祇园，来到世尊那里。到了之后，礼敬世尊，站在一旁。

二 站在一旁的月自在天子，在世尊面前，诵此偈颂说：

他们必将安稳前行， 如同在无蚊虫干扰的丛林中的走兽；

（是指那些）进入禅那、 专心、贤智、具念的人们。

三 ［世尊：］ 他们必将到达彼岸， 如同（鱼）破网而出；

（是指那些）进入禅那、 不放逸、舍离（烦恼）争斗的人们。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/2. Devaputtasaṃyutta 天子相应 (SN 2, 82-111)/2.2 Anāthapiṇḍikavagga 给孤独品 (SN 2.11-20, 92-101)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.2 Veṇḍusutta 毗纽 (SN 2.12, 93)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Veṇḍusuttaṃ

93. Ekamantaṃ ṭhito kho veṇḍu [veṇhu (sī.)] devaputto bhagavato santike imaṃ gāthaṃ abhāsi –

“Sukhitāva te [sukhitā vata te (sī. syā. kaṃ.)] manujā, sugataṃ payirupāsiya;

Yuñjaṃ [yujja (sī.), yuñja (syā. kaṃ. pī.)] gotamasāsane, appamattā nu sikkhare”ti.

“Ye me pavutte siṭṭhipade [satthipade (sī. syā. kaṃ. pī.)] (veṇḍūti bhagavā),

Anusikkhanti jhāyino;

Kāle te appamajjantā,

Na maccuvasagā siyun”ti.

☸---------------------------------------------------------------------

［一二］ 第二 毗纽 Veṇḍusuttaṃ

一 站在一旁的毗纽天子，在世尊面前，诵此偈颂说：

那些人们真是幸福啊！ 他们亲近侍奉善逝；

致力于乔达摩的教导中， 他们确实是不放逸地修学。

二 ［世尊说：毗纽！］

那些对我所宣说的指示道，

随顺修学的禅修者们；

他们适时地不放逸，

将不会落入死神的控制中。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/2. Devaputtasaṃyutta 天子相应 (SN 2, 82-111)/2.2 Anāthapiṇḍikavagga 给孤独品 (SN 2.11-20, 92-101)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.3 Dīghalaṭṭhisutta 提伽罗低 (SN 2.13, 94)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Dīghalaṭṭhisuttaṃ

94. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho dīghalaṭṭhi devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ veḷuvanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho dīghalaṭṭhi devaputto bhagavato santike imaṃ gāthaṃ abhāsi –

“Bhikkhu siyā jhāyī vimuttacitto,

Ākaṅkhe ce hadayassānupattiṃ;

Lokassa ñatvā udayabbayañca,

Sucetaso anissito tadānisaṃso”ti.

☸---------------------------------------------------------------------

［一三］ 第三 提伽罗低 Dīghalaṭṭhisuttaṃ

一 如是我闻，一时，世尊住在王舍城的竹林精舍，喂饲松鼠的地方。

二 那时，提伽罗低天子在黎明时分，来到世尊那里。他殊胜的光芒遍照竹林。到了之后，礼敬世尊，站在一旁。

三 站在一旁的提伽罗低天子，在世尊面前，诵此偈颂说：

比丘应是禅修者， 心已解脱，

如果他希求获得心的目标（指涅槃等成就）；

了知世间的生起与坏灭，

心意清净，无所依止， （自然）获得那（解脱的）利益。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/2. Devaputtasaṃyutta 天子相应 (SN 2, 82-111)/2.2 Anāthapiṇḍikavagga 给孤独品 (SN 2.11-20, 92-101)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.4 Nandanasutta 难陀那天子 (SN 2.14, 95)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Nandanasuttaṃ

95. Ekamantaṃ ṭhito kho nandano devaputto bhagavantaṃ gāthāya ajjhabhāsi –

“Pucchāmi taṃ gotama bhūripañña,

Anāvaṭaṃ bhagavato ñāṇadassanaṃ;

Kathaṃvidhaṃ sīlavantaṃ vadanti,

Kathaṃvidhaṃ paññavantaṃ vadanti;

Kathaṃvidho dukkhamaticca iriyati,

Kathaṃvidhaṃ devatā pūjayantī”ti.

“Yo sīlavā paññavā bhāvitatto,

Samāhito jhānarato satīmā;

Sabbassa sokā vigatā pahīnā,

Khīṇāsavo antimadehadhārī.

“Tathāvidhaṃ sīlavantaṃ vadanti,

Tathāvidhaṃ paññavantaṃ vadanti;

Tathāvidho dukkhamaticca iriyati,

Tathāvidhaṃ devatā pūjayantī”ti.

☸---------------------------------------------------------------------

［一四］ 第四 难陀那天子 Nandanasuttaṃ

一 站在一旁的难陀那天子，向世尊诵偈道：

我请问您，广智的乔达摩， 世尊的智见是无遮蔽的；

怎样的人被称为具足戒行者？

怎样的人被称为具足智慧者？

怎样的人超越痛苦而行？

怎样的人受到天神们的崇敬？

二 ［世尊：］ 那具足戒行、具足智慧、自身已修习（定慧）、

心意安定、乐于禅那、具足正念的人；

他所有的忧愁都已远离、断除，

他是诸漏已尽、受持最后身的人。

这样的人，被称为具足戒行者，

这样的人，被称为具足智慧者；

这样的人，超越痛苦而行，

这样的人，受到天神们的崇敬。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/2. Devaputtasaṃyutta 天子相应 (SN 2, 82-111)/2.2 Anāthapiṇḍikavagga 给孤独品 (SN 2.11-20, 92-101)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.5 Candanasutta 旃檀 (SN 2.15, 96)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Candanasuttaṃ

96. Ekamantaṃ ṭhito kho candano devaputto bhagavantaṃ gāthāya ajjhabhāsi –

“Kathaṃsu [kosudha (sī.)] tarati oghaṃ, rattindivamatandito;

Appatiṭṭhe anālambe, ko gambhīre na sīdatī”ti.

“Sabbadā sīlasampanno, paññavā susamāhito;

Āraddhavīriyo pahitatto, oghaṃ tarati duttaraṃ.

“Virato kāmasaññāya, rūpasaṃyojanātigo;

Nandīrāgaparikkhīṇo, so gambhīre na sīdatī”ti.

☸---------------------------------------------------------------------

［一五］ 第五 栴檀 Candanasuttaṃ

一 站在一旁的栴檀天子，向世尊诵偈道：

日夜不懈怠的人， 如何渡过（烦恼）瀑流？

在无立足处、无攀缘处， 谁能在深渊中不沉没？

二 ［世尊：］ 永远具足戒行， 有智慧、心极安定；

发起精进、策励自心的人， 能渡过难以渡过的（烦恼）瀑流。

远离了欲想， 超越了色的束缚；

喜贪已彻底灭尽的人， 他能在深渊中不沉没。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/2. Devaputtasaṃyutta 天子相应 (SN 2, 82-111)/2.2 Anāthapiṇḍikavagga 给孤独品 (SN 2.11-20, 92-101)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.6 Vāsudattasutta 须达多 (SN 2.16, 97)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Vāsudattasuttaṃ

97. Ekamantaṃ ṭhito kho vāsudatto devaputto bhagavato santike imaṃ gāthaṃ abhāsi –

“Sattiyā viya omaṭṭho, ḍayhamānova [ḍayhamāneva (sabbattha)] matthake;

Kāmarāgappahānāya, sato bhikkhu paribbaje”ti.

“Sattiyā viya omaṭṭho, ḍayhamānova matthake;

Sakkāyadiṭṭhippahānāya, sato bhikkhu paribbaje”ti.

☸---------------------------------------------------------------------

［一六］ 第六 须达多 Vāsudattasuttaṃ

一 站在一旁的须达多天子，在世尊面前，诵此偈颂说：

如同被利矛刺中， 如同头顶燃火；

比丘为了断除欲贪， 应具念地游方修行。

二 ［世尊：］ 如同被利矛刺中， 如同头顶燃火；

为了断除身见（我见）， 比丘应具念地游方修行。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/2. Devaputtasaṃyutta 天子相应 (SN 2, 82-111)/2.2 Anāthapiṇḍikavagga 给孤独品 (SN 2.11-20, 92-101)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.7 Subrahmasutta 须梵 (SN 2.17, 98)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Subrahmasuttaṃ

98. Ekamantaṃ ṭhito kho subrahmā devaputto bhagavantaṃ gāthāya ajjhabhāsi –

“Niccaṃ utrastamidaṃ cittaṃ, niccaṃ ubbiggamidaṃ [ubbiggidaṃ (mahāsatipaṭṭhānasuttavaṇṇanāyaṃ)] mano;

Anuppannesu kicchesu [kiccesu (bahūsu)], atho uppatitesu ca;

Sace atthi anutrastaṃ, taṃ me akkhāhi pucchito”ti.

“Nāññatra bojjhā tapasā [bojjhaṅgatapasā (sī. syā. kaṃ. pī.)], nāññatrindriyasaṃvarā;

Nāññatra sabbanissaggā, sotthiṃ passāmi pāṇinan”ti.

“Idamavoca…pe… tatthevantaradhāyī”ti.

☸---------------------------------------------------------------------

［一七］ 第七 须梵 Subrahmasuttaṃ

一 站在一旁的须梵天子，向世尊诵偈道：

这心总是恐惧， 这意总是惊惶；

对于未生的苦恼， 以及已生的苦恼（都感到恐惧）；

如果存在无恐惧（的道路）， 我已发问，请为我解说。

二 ［世尊：］ 除了（修习）觉支和苦行， 除了守护诸根，

除了舍弃一切（执取）， 我看不到众生的安稳（道路）。

（天子说完此偈，...等等...就在那里消失了。）

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/2. Devaputtasaṃyutta 天子相应 (SN 2, 82-111)/2.2 Anāthapiṇḍikavagga 给孤独品 (SN 2.11-20, 92-101)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.8 Kakudhasutta 觉陀 (SN 2.18, 99)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Kakudhasuttaṃ

99. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sākete viharati añjanavane migadāye. Atha kho kakudho devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ añjanavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho kakudho devaputto bhagavantaṃ etadavoca – “nandasi, samaṇā”ti? “Kiṃ laddhā, āvuso”ti? “Tena hi, samaṇa, socasī”ti? “Kiṃ jīyittha, āvuso”ti? “Tena hi, samaṇa, neva nandasi na ca [neva (sī. syā. kaṃ.)] socasī”ti? “Evamāvuso”ti.

“Kacci tvaṃ anagho [anigho (sabbattha)] bhikkhu, kacci nandī [nandi (sī. syā. kaṃ.)] na vijjati;

Kacci taṃ ekamāsīnaṃ, aratī nābhikīratī”ti.

“Anagho ve ahaṃ yakkha, atho nandī na vijjati;

Atho maṃ ekamāsīnaṃ, aratī nābhikīratī”ti.

“Kathaṃ tvaṃ anagho bhikkhu, kathaṃ nandī na vijjati;

Kathaṃ taṃ ekamāsīnaṃ, aratī nābhikīratī”ti.

“Aghajātassa ve nandī, nandījātassa ve aghaṃ;

Anandī anagho bhikkhu, evaṃ jānāhi āvuso”ti.

“Cirassaṃ vata passāmi, brāhmaṇaṃ parinibbutaṃ;

Anandiṃ anaghaṃ bhikkhuṃ, tiṇṇaṃ loke visattika”ntntti.

☸---------------------------------------------------------------------

［一八］ 第八 觉陀 Kakudhasuttaṃ

一 如是我闻，一时，世尊住在沙计多城的安阇那林鹿野苑。

那时，觉陀天子在黎明时分，以殊胜的光芒遍照安阇那林，来到世尊那里。到了之后，礼敬世尊，站在一旁。

二 站在一旁的觉陀天子，对世尊这样说：“沙门！你欢喜吗？”［世尊说：］“朋友！得到了什么呢？”天子说：“那么，沙门，你悲伤吗？”［世尊说：］“朋友！失去了什么呢？”［天子说：］“那么，沙门！你既不欢喜，也不悲伤吗？”［世尊说：］“朋友！正是如此！”

三 ［天子：］ 比丘，你是否无恼害？ 是否没有欢喜？

当你独自静坐时， 是否不被不乐（无聊、不满）所困扰？

四 ［世尊：］ 夜叉，我确实无恼害， 并且没有欢喜；

而且当我独自静坐时， 不被不乐所困扰。

五 ［天子：］ 比丘，你如何无恼害？ 如何没有欢喜？

当你独自静坐时， 如何不被不乐所困扰？

六 ［世尊：］ 有恼害的人才有欢喜， 有欢喜的人才有恼害；

无欢喜亦无恼害的比丘， 朋友，你应当这样了知。

七 ［天子：］ 真是久违了，我终于见到 已般涅槃的婆罗门；

那无欢喜亦无恼害的比丘， 已渡过世间的执着。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/2. Devaputtasaṃyutta 天子相应 (SN 2, 82-111)/2.2 Anāthapiṇḍikavagga 给孤独品 (SN 2.11-20, 92-101)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.9 Uttarasutta 优多罗 (SN 2.19, 100)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Uttarasuttaṃ

100. Rājagahanidānaṃ. Ekamantaṃ ṭhito kho uttaro devaputto bhagavato santike imaṃ gāthaṃ abhāsi –

“Upanīyati jīvitamappamāyu,

Jarūpanītassa na santi tāṇā;

Etaṃ bhayaṃ maraṇe pekkhamāno,

Puññāni kayirātha sukhāvahānī”ti.

“Upanīyati jīvitamappamāyu,

Jarūpanītassa na santi tāṇā;

Etaṃ bhayaṃ maraṇe pekkhamāno,

Lokāmisaṃ pajahe santipekkho”ti.

☸---------------------------------------------------------------------

［一九］ 第九 优多罗 Uttarasuttaṃ

一 王舍城的因缘。

站在一旁的优多罗天子，在世尊面前，诵此偈颂说：

二 生命被（死亡）带走，寿命短暂，

被衰老逼近者，没有庇护所；

观察到死亡的这种怖畏，

应当做能带来安乐的功德事。

三 ［世尊：］ 生命被（死亡）带走，寿命短暂，

被衰老逼近者，没有庇护所；

观察到死亡的这种怖畏，

期盼寂静者应舍弃世间的诱饵（五欲）。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/2. Devaputtasaṃyutta 天子相应 (SN 2, 82-111)/2.2 Anāthapiṇḍikavagga 给孤独品 (SN 2.11-20, 92-101)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.10 Anāthapiṇḍikasutta 给孤独 (SN 2.20, 101)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Anāthapiṇḍikasuttaṃ

101. Ekamantaṃ ṭhito kho anāthapiṇḍiko devaputto bhagavato santike imā gāthāyo abhāsi –

“Idañhi taṃ jetavanaṃ, isisaṅghanisevitaṃ;

Āvutthaṃ dhammarājena, pītisañjananaṃ mama.

“Kammaṃ vijjā ca dhammo ca, sīlaṃ jīvitamuttamaṃ;

Etena maccā sujjhanti, na gottena dhanena vā.

“Tasmā hi paṇḍito poso, sampassaṃ atthamattano;

Yoniso vicine dhammaṃ, evaṃ tattha visujjhati.

“Sāriputtova paññāya, sīlena upasamena ca;

Yopi pāraṅgato bhikkhu, etāvaparamo siyā”ti.

Idamavoca anāthapiṇḍiko devaputto. Idaṃ vatvā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyīti.

Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi – “imaṃ, bhikkhave, rattiṃ aññataro devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho, bhikkhave, so devaputto mama santike imā gāthāyo abhāsi –

“Idañhi taṃ jetavanaṃ, isisaṅghanisevitaṃ;

Āvutthaṃ dhammarājena, pītisañjananaṃ mama.

“Kammaṃ vijjā ca dhammo ca, sīlaṃ jīvitamuttamaṃ;

Etena maccā sujjhanti, na gottena dhanena vā.

“Tasmā hi paṇḍito poso, sampassaṃ atthamattano;

Yoniso vicine dhammaṃ, evaṃ tattha visujjhati.

“Sāriputtova paññāya, sīlena upasamena ca;

Yopi pāraṅgato bhikkhu, etāvaparamo siyā”ti.

“Idamavoca, bhikkhave, so devaputto. Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyī”ti.

Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca – “so hi nūna, bhante, anāthapiṇḍiko devaputto bhavissati. Anāthapiṇḍiko gahapati āyasmante sāriputte abhippasanno ahosī”ti. “Sādhu sādhu, ānanda, yāvatakaṃ kho, ānanda, takkāya pattabbaṃ anuppattaṃ taṃ tayā. Anāthapiṇḍiko hi so, ānanda, devaputto”ti.

Anāthapiṇḍikavaggo dutiyo.

Tassuddānaṃ –

Candimaso [candimāso (pī. ka.)] ca veṇḍu [veṇhu (sī. ka.)] ca, dīghalaṭṭhi ca nandano;

Candano vāsudatto ca, subrahmā kakudhena ca;

Uttaro navamo vutto, dasamo anāthapiṇḍikoti.

☸---------------------------------------------------------------------

［二］ 第十 给孤独 Anāthapiṇḍikasuttaṃ

一 站在一边的给孤独天子，在世尊面前，唱诵了这些偈颂：

“这正是那祇园精舍， 是圣者僧团居住的地方；

法王曾安住于此， 它能引生我的喜悦。

行为、明和法， 以及戒行和最上的生活，

众生因此而清净， 不是通过种姓或财富。

因此，有智慧的人， 看到了自己的利益，

应如理审察正法， 这样在那里得以清净。

像舍利弗那样，凭智慧、 戒行和寂静，

任何到达彼岸的比丘， 最多也只能到如此境地。”

二 给孤独天子说完这些话，顶礼、右绕世尊后，就在那里消失了。

三 那时，世尊在那一夜过后，对比丘们说：

四 “诸比丘！昨天夜里，一位天子在深夜时分，以胜妙的光芒照亮了整个祇园，来到我这里。抵达后，向我行礼，然后站在一边。诸比丘！那位站在一边的天子，在我面前唱诵了这些偈颂：

‘这正是那祇园精舍， 是圣者僧团居住的地方；

法王曾安住于此， 它能引生我的喜悦。

行为、明和法， 以及戒行和最上的生活，

众生因此而清净， 不是通过种姓或财富。

因此，有智慧的人， 看到了自己的利益，

应如理审察正法， 这样在那里得以清净。

像舍利弗那样，凭智慧、 戒行和寂静，

任何到达彼岸的比丘， 最多也只能到如此境地。’

五 诸比丘！那位天子说完这些话，顶礼、右绕我后，就在那里消失了。”

六 世尊说完后，尊者阿难对世尊这样说：“世尊！那位天子，想必一定是给孤独天子吧。给孤独长者生前对尊者舍利弗非常敬信。”

七 “善哉！善哉！阿难！凡是可以通过推测得出的，你都已经推断出来了。阿难！那位确实是给孤独天子。”

此摄颂：

月自在、毗纽天， 以及提伽罗低，

以及难陀那， 栴檀和须达多，

须梵和觉陀， 第九是优多罗，

第十是给孤独。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/2. Devaputtasaṃyutta 天子相应 (SN 2, 82-111)/2.3 Nānātitthiyavagga 种种外道品 (SN 2.21-30, 102-111)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.1 Sivasutta 湿婆 (SN 2.21, 102)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Nānātitthiyavaggo

1. Sivasuttaṃ

102. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho sivo devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho sivo devaputto bhagavato santike imā gāthāyo abhāsi –

“Sabbhireva samāsetha, sabbhi kubbetha santhavaṃ;

Sataṃ saddhammamaññāya, seyyo hoti na pāpiyo.

“Sabbhireva samāsetha, sabbhi kubbetha santhavaṃ;

Sataṃ saddhammamaññāya, paññā labbhati nāññato.

“Sabbhireva samāsetha, sabbhi kubbetha santhavaṃ;

Sataṃ saddhammamaññāya, sokamajjhe na socati.

“Sabbhireva samāsetha, sabbhi kubbetha santhavaṃ;

Sataṃ saddhammamaññāya, ñātimajjhe virocati.

“Sabbhireva samāsetha, sabbhi kubbetha santhavaṃ;

Sataṃ saddhammamaññāya, sattā gacchanti suggatiṃ.

“Sabbhireva samāsetha, sabbhi kubbetha santhavaṃ;

Sataṃ saddhammamaññāya, sattā tiṭṭhanti sātatan”ti.

Atha kho bhagavā sivaṃ devaputtaṃ gāthāya paccabhāsi –

“Sabbhireva samāsetha, sabbhi kubbetha santhavaṃ;

Sataṃ saddhammamaññāya, sabbadukkhā pamuccatī”ti.

☸---------------------------------------------------------------------

第三 种种外道品

［二一］ 第一 湿婆 Sivasuttaṃ

一 如是我闻，那时，世尊住在舍卫城的祇树给孤独园。这时湿婆天子在深夜时分，以胜妙的光芒遍照祇园，前往世尊的住处。抵达后，礼敬世尊，站在一边。

二 站在一边的湿婆天子，在世尊面前，唱诵了这些偈颂：

“只应与善者交往， 只应与善者亲近；

了知善者的正法后， 会变得更好，不会更坏。

只应与善者交往， 只应与善者亲近；

了知善者的正法后， 智慧得以获取，不从他处。

只应与善者交往， 只应与善者亲近；

了知善者的正法后， 身处忧愁中也不会忧愁。

只应与善者交往， 只应与善者亲近；

了知善者的正法后， 能在亲族中焕发光彩。

只应与善者交往， 只应与善者亲近；

了知善者的正法后， 众生能往生善趣。

只应与善者交往， 只应与善者亲近；

了知善者的正法后， 众生能持久安稳。”

三 这时世尊以偈颂回答湿婆天子：

“只应与善者交往， 只应与善者亲近；

了知善者的正法后， 能从一切苦中解脱。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/2. Devaputtasaṃyutta 天子相应 (SN 2, 82-111)/2.3 Nānātitthiyavagga 种种外道品 (SN 2.21-30, 102-111)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.2 Khemasutta 差摩 (SN 2.22, 103)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Khemasuttaṃ

103. Ekamantaṃ ṭhito kho khemo devaputto bhagavato santike imā gāthāyo abhāsi –

“Caranti bālā dummedhā, amitteneva attanā;

Karontā pāpakaṃ kammaṃ, yaṃ hoti kaṭukapphalaṃ.

“Na taṃ kammaṃ kataṃ sādhu, yaṃ katvā anutappati;

Yassa assumukho rodaṃ, vipākaṃ paṭisevati.

“Tañca kammaṃ kataṃ sādhu, yaṃ katvā nānutappati;

Yassa patīto sumano, vipākaṃ paṭisevati.

“Paṭikacceva [paṭigacceva (sī.)] taṃ kayirā, yaṃ jaññā hitamattano;

Na sākaṭikacintāya, mantā dhīro parakkame.

“Yathā sākaṭiko maṭṭhaṃ [panthaṃ (sī.), pasatthaṃ (syā. kaṃ.)], samaṃ hitvā mahāpathaṃ;

Visamaṃ maggamāruyha, akkhacchinnova jhāyati.

“Evaṃ dhammā apakkamma, adhammamanuvattiya;

Mando maccumukhaṃ patto, akkhacchinnova jhāyatī”ti.

☸---------------------------------------------------------------------

［二二］ 第二 差摩 Khemasuttaṃ

一 站在一边的差摩天子，在世尊面前，唱诵了这些偈颂：

“愚痴无慧者， 行为像自己的敌人，

造作诸恶业， 带来苦涩的果报。

所做非善业， 事后必追悔，

泪流满面哭泣着， 承受那（苦）果。

所做是善业， 事后不追悔，

欢喜而意悦， 承受那（乐）果。

应事先做好准备， 做自己知道有益的事；

智者应勇猛精进， 不要像赶车人的思考方式。

如同赶车人， 舍弃平坦康庄的大道，

走上崎岖的小路， 车轴断裂时才懊恼。

同样地，远离正法， 而随顺非法，

愚人临近死神时， 如同车轴断裂般懊恼。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/2. Devaputtasaṃyutta 天子相应 (SN 2, 82-111)/2.3 Nānātitthiyavagga 种种外道品 (SN 2.21-30, 102-111)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.3 Serīsutta 世理 (SN 2.23, 104)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Serīsuttaṃ

104. Ekamantaṃ ṭhito kho serī devaputto bhagavantaṃ gāthāya ajjhabhāsi –

“Annamevābhinandanti, ubhaye devamānusā;

Atha ko nāma so yakkho, yaṃ annaṃ nābhinandatī”ti.

“Ye naṃ dadanti saddhāya, vippasannena cetasā;

Tameva annaṃ bhajati, asmiṃ loke paramhi ca.

“Tasmā vineyya maccheraṃ, dajjā dānaṃ malābhibhū;

Puññāni paralokasmiṃ, patiṭṭhā honti pāṇinan”ti.

“Acchariyaṃ, bhante, abbhutaṃ, bhante! Yāvasubhāsitamidaṃ, bhante, bhagavatā –

“Ye naṃ dadanti saddhāya, vippasannena cetasā;

Tameva annaṃ bhajati, asmiṃ loke paramhi ca.

“Tasmā vineyya maccheraṃ, dajjā dānaṃ malābhibhū;

Puññāni paralokasmiṃ, patiṭṭhā honti pāṇinan”ti.

“Bhūtapubbāhaṃ, bhante, sirī [serī (sī. syā. kaṃ. pī.)] nāma rājā ahosiṃ dāyako dānapati dānassa vaṇṇavādī. Tassa mayhaṃ, bhante, catūsu dvāresu dānaṃ dīyittha samaṇa-brāhmaṇa-kapaṇaddhika-vanibbakayācakānaṃ. Atha kho maṃ, bhante, itthāgāraṃ upasaṅkamitvā etadavoca [itthāgārā upasaṅkamitvā etadavocuṃ (ka.)] – ‘devassa kho [devasseva kho (ka. sī.)] dānaṃ dīyati; amhākaṃ dānaṃ na dīyati. Sādhu mayampi devaṃ nissāya dānāni dadeyyāma, puññāni kareyyāmā’ti. Tassa mayhaṃ, bhante, etadahosi – ‘ahaṃ khosmi dāyako dānapati dānassa vaṇṇavādī. Dānaṃ dassāmāti vadante kinti vadeyyan’ti? So khvāhaṃ, bhante, paṭhamaṃ dvāraṃ itthāgārassa adāsiṃ. Tattha itthāgārassa dānaṃ dīyittha; mama dānaṃ paṭikkami.

“Atha kho maṃ, bhante, khattiyā anuyantā upasaṅkamitvā etadavocuṃ – ‘devassa kho dānaṃ dīyati; itthāgārassa dānaṃ dīyati; amhākaṃ dānaṃ na dīyati. Sādhu mayampi devaṃ nissāya dānāni dadeyyāma, puññāni kareyyāmā’ti. Tassa mayhaṃ, bhante, etadahosi – ‘ahaṃ khosmi dāyako dānapati dānassa vaṇṇavādī. Dānaṃ dassāmāti vadante kinti vadeyyan’ti? So khvāhaṃ, bhante, dutiyaṃ dvāraṃ khattiyānaṃ anuyantānaṃ adāsiṃ. Tattha khattiyānaṃ anuyantānaṃ dānaṃ dīyittha, mama dānaṃ paṭikkami.

“Atha kho maṃ, bhante, balakāyo upasaṅkamitvā etadavoca – ‘devassa kho dānaṃ dīyati; itthāgārassa dānaṃ dīyati; khattiyānaṃ anuyantānaṃ dānaṃ dīyati; amhākaṃ dānaṃ na dīyati. Sādhu mayampi devaṃ nissāya dānāni dadeyyāma, puññāni kareyyāmā’ti. Tassa mayhaṃ, bhante, etadahosi – ‘ahaṃ khosmi dāyako dānapati dānassa vaṇṇavādī. Dānaṃ dassāmāti vadante kinti vadeyyan’ti? So khvāhaṃ bhante, tatiyaṃ dvāraṃ balakāyassa adāsiṃ. Tattha balakāyassa dānaṃ dīyittha, mama dānaṃ paṭikkami.

“Atha kho maṃ, bhante, brāhmaṇagahapatikā upasaṅkamitvā etadavocuṃ – ‘devassa kho dānaṃ dīyati; itthāgārassa dānaṃ dīyati; khattiyānaṃ anuyantānaṃ dānaṃ dīyati; balakāyassa dānaṃ dīyati; amhākaṃ dānaṃ na dīyati. Sādhu mayampi devaṃ nissāya dānāni dadeyyāma, puññāni kareyyāmā’ti. Tassa mayhaṃ, bhante, etadahosi – ‘ahaṃ khosmi dāyako dānapati dānassa vaṇṇavādī. Dānaṃ dassāmāti vadante kinti vadeyyan’ti? So khvāhaṃ, bhante, catutthaṃ dvāraṃ brāhmaṇagahapatikānaṃ adāsiṃ. Tattha brāhmaṇagahapatikānaṃ dānaṃ dīyittha, mama dānaṃ paṭikkami.

“Atha kho maṃ, bhante, purisā upasaṅkamitvā etadavocuṃ – ‘na kho dāni devassa koci dānaṃ dīyatī’ti. Evaṃ vuttāhaṃ, bhante, te purise etadavocaṃ – ‘tena hi, bhaṇe, yo bāhiresu janapadesu āyo sañjāyati tato upaḍḍhaṃ antepure pavesetha, upaḍḍhaṃ tattheva dānaṃ detha samaṇa-brāhmaṇa-kapaṇaddhika-vanibbaka-yācakānan’ti. So khvāhaṃ, bhante, evaṃ dīgharattaṃ katānaṃ puññānaṃ evaṃ dīgharattaṃ katānaṃ kusalānaṃ dhammānaṃ pariyantaṃ nādhigacchāmi – ettakaṃ puññanti vā ettako puññavipākoti vā ettakaṃ sagge ṭhātabbanti vāti. Acchariyaṃ, bhante, abbhutaṃ, bhante! Yāvasubhāsitamidaṃ, bhante, bhagavatā –

“Ye naṃ dadanti saddhāya, vippasannena cetasā;

Tameva annaṃ bhajati, asmiṃ loke paramhi ca.

“Tasmā vineyya maccheraṃ, dajjā dānaṃ malābhibhū;

Puññāni paralokasmiṃ, patiṭṭhā honti pāṇinan”ti.

☸---------------------------------------------------------------------

［二三］ 第三 世理 Serīsuttaṃ

一 站在一边的世理天子，向世尊唱诵此偈颂：

“无论是天人还是人类， 都以食物为乐；

那么，有哪个夜叉， 会不喜欢食物呢？”

二 ［世尊：］ “以信心和清净心， 布施食物的人，

无论在此世还是来世， 食物自然会找到他。

因此，应去除悭吝， 布施以克服污垢；

福德是众生们 在来世的依凭。”

三 ［天子说：］“世尊！真是稀有啊！真是未曾有过啊！”世尊所说的真是善妙：

“以信心和清净心， 布施食物的人，

无论在此世还是来世， 食物自然会找到他。

因此，应去除悭吝， 布施以克服污垢；

福德是众生们 在来世的依凭。”

四 “世尊，我过去曾经是一位名叫世理的国王，是布施者、施主，是赞叹布施的人。世尊！我在四个城门布施食物给沙门、婆罗门、贫困者、旅人、乞丐、有求之人。

五 那时，世尊！后宫的妃嫔们来对我说：‘大王您在布施，我们却没有布施。如果我们也能依靠大王来行布施、做功德，那该多好啊！’

世尊！我当时这样想：‘我本身就是布施者、施主、赞叹布施的人。对于说“我们也想行布施”的人，我该怎么说呢？’世尊！于是我将第一个城门的布施交给了后宫妃嫔们。在那里，由后宫妃嫔们进行布施，我的布施就停止了。

六 那时，世尊！跟随我的刹帝利随从们来对我说：‘大王在布施，后宫妃嫔们也在布施，我们却没有布施。如果我们也能依靠大王来行布施、做功德，那该多好啊！’

世尊！我当时这样想：‘我本身就是布施者、施主、赞叹布施的人。对于说“我们也想行布施”的人，我该怎么说呢？’世尊！于是我将第二个城门的布施交给了刹帝利随从们。在那里，由刹帝利随从们进行布施，我的布施就停止了。

七 那时，世尊！军队来对我……［乃至］……世尊！于是我将第三个城门的布施交给了军队。在那里，由军队进行布施，我的布施就停止了。

八 那时，世尊！婆罗门和家主们来对我说……［乃至］……世尊！于是我将第四个城门的布施交给了婆罗门和家主们。在那里，由婆罗门和家主们进行布施，我的布施就停止了。

九 世尊！那时，有人来对我说：‘现在大王您没有任何布施了。’

世尊！听他们这样说后，我就对那些人说：‘那么，各位！把从国都以外各地方收取的收入，一半送入宫内，另一半就在当地布施给沙门、婆罗门、贫困者、旅人、乞丐、有求之人。’

一〇 世尊，我这样长期所做的功德，这样长期所做的善法，其总量我无法达到边际——无法说清有多少功德，或有多少功德果报，或应在天界停留多久。

一一 世尊！真是稀有啊！真是未曾有过啊！世尊所说的真是善妙：

‘以信心和清净心， 布施食物的人，

无论在此世还是来世， 食物自然会找到他。

因此，应去除悭吝， 布施以克服污垢；

福德是众生们 在来世的依凭。’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/2. Devaputtasaṃyutta 天子相应 (SN 2, 82-111)/2.3 Nānātitthiyavagga 种种外道品 (SN 2.21-30, 102-111)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.4 Ghaṭīkārasutta 陶师 (SN 2.24, 105)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Ghaṭīkārasuttaṃ

105. Ekamantaṃ ṭhito kho ghaṭīkāro devaputto bhagavato santike imaṃ gāthaṃ abhāsi –

“Avihaṃ upapannāse, vimuttā satta bhikkhavo;

Rāgadosaparikkhīṇā, tiṇṇā loke visattikan”ti.

“Ke ca te ataruṃ paṅkaṃ, maccudheyyaṃ suduttaraṃ;

Ke hitvā mānusaṃ dehaṃ, dibbayogaṃ upaccagun”ti.

“Upako palagaṇḍo [phalagaṇḍo (ka.)] ca, pukkusāti ca te tayo;

Bhaddiyo khaṇḍadevo ca, bāhuraggi ca saṅgiyo [bāhudantī ca piṅgiyo (sī. syā.)];

Te hitvā mānusaṃ dehaṃ, dibbayogaṃ upaccagun”ti.

“Kusalī bhāsasī tesaṃ, mārapāsappahāyinaṃ;

Kassa te dhammamaññāya, acchiduṃ bhavabandhanan”ti.

“Na aññatra bhagavatā, nāññatra tava sāsanā;

Yassa te dhammamaññāya, acchiduṃ bhavabandhanaṃ.

“Yattha nāmañca rūpañca, asesaṃ uparujjhati;

Taṃ te dhammaṃ idhaññāya, acchiduṃ bhavabandhanan”ti.

“Gambhīraṃ bhāsasī vācaṃ, dubbijānaṃ sudubbudhaṃ;

Kassa tvaṃ dhammamaññāya, vācaṃ bhāsasi īdisan”ti.

“Kumbhakāro pure āsiṃ, vekaḷiṅge ghaṭīkaro;

Mātāpettibharo āsiṃ, kassapassa upāsako.

“Virato methunā dhammā, brahmacārī nirāmiso;

Ahuvā te sagāmeyyo, ahuvā te pure sakhā.

“Sohamete pajānāmi, vimutte satta bhikkhavo;

Rāgadosaparikkhīṇe, tiṇṇe loke visattikan”ti.

“Evametaṃ tadā āsi, yathā bhāsasi bhaggava;

Kumbhakāro pure āsi, vekaḷiṅge ghaṭīkaro.

“Mātāpettibharo āsi, kassapassa upāsako;

Virato methunā dhammā, brahmacārī nirāmiso;

Ahuvā me sagāmeyyo, ahuvā me pure sakhā”ti.

“Evametaṃ purāṇānaṃ, sahāyānaṃ ahu saṅgamo;

Ubhinnaṃ bhāvitattānaṃ, sarīrantimadhārinan”ti.

☸---------------------------------------------------------------------

［二四］ 第四 陶师 Ghaṭīkārasuttaṃ

一 站在一边的陶师天子，在世尊面前，唱诵了这首偈颂：

“有七位解脱的比丘， 投生到了无烦天；

他们贪欲和嗔恚已尽， 超越了世间的执着。”

二 ［世尊：］ “那些渡过难渡的 死亡领域之泥沼的是谁？

谁舍弃了人的身体， 超越了天界的束缚？”

三 ［陶师：］ “优波迦和波罗犍陀， 以及弗酷萨提这三位；

还有跋提亚、犍陀提婆， 婆睺罗祈和僧祗亚；

他们舍弃了人的身体， 超越了天界的束缚。”

四 ［世尊：］ “你说得真好，关于那些 已舍弃魔罗罗网的人们。

他们了知了谁的法， 才得以斩断存在的束缚？”

五 ［陶师：］ “并非舍弃了世尊您， 也非舍弃了您的教导；

了知了您的法之后， 他们才斩断了存在的束缚。

在此处，名与色 完全止灭无余；

在此世了知了您的这个法， 他们才斩断了存在的束缚。”

六 ［世尊：］ “你说的言语深奥， 难以了知，极难觉悟；

你是了知了谁的法， 才说出这样的言语？”

七 ［陶师：］ “往昔我曾是陶师， 在吠迦灵伽做陶器；

我奉养父母， 是迦叶佛的优婆塞。

远离淫欲之法， 是无欲的梵行者；

我曾是您的同乡， 过去曾是您的朋友。

所以我认识这些 解脱了的七位比丘；

他们贪欲和嗔恚已尽， 超越了世间的执着。”

八 ［世尊：］ “跋伽婆，确实如此， 正如你所说的那样。

往昔你曾是陶师， 在吠迦灵伽做陶器。

你奉养父母， 是迦叶佛的优婆塞；

远离淫欲之法， 是无欲的梵行者。

你曾是我的同乡， 过去曾是我的朋友。”

九 ［世尊：］ “这便是两位旧友的相遇， 他们俩都是已修习圆满、

住于最后一生者。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/2. Devaputtasaṃyutta 天子相应 (SN 2, 82-111)/2.3 Nānātitthiyavagga 种种外道品 (SN 2.21-30, 102-111)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.5 Jantusutta 姜睹 (SN 2.25, 106)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Jantusuttaṃ

106. Evaṃ me sutaṃ – ekaṃ samayaṃ sambahulā bhikkhū, kosalesu viharanti himavantapasse araññakuṭikāya uddhatā unnaḷā capalā mukharā vikiṇṇavācā muṭṭhassatino asampajānā asamāhitā vibbhantacittā pākatindriyā.

Atha kho jantu devaputto tadahuposathe pannarase yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū gāthāhi ajjhabhāsi –

“Sukhajīvino pure āsuṃ, bhikkhū gotamasāvakā;

Anicchā piṇḍamesanā [piṇḍamesānā (?)], anicchā sayanāsanaṃ;

Loke aniccataṃ ñatvā, dukkhassantaṃ akaṃsu te.

“Dupposaṃ katvā attānaṃ, gāme gāmaṇikā viya;

Bhutvā bhutvā nipajjanti, parāgāresu mucchitā.

“Saṅghassa añjaliṃ katvā, idhekacce vadāmahaṃ [vandāmahaṃ (ka.)];

Apaviddhā anāthā te, yathā petā tatheva te [tatheva ca (sī.)].

“Ye kho pamattā viharanti, te me sandhāya bhāsitaṃ;

Ye appamattā viharanti, namo tesaṃ karomahan”ti.

☸---------------------------------------------------------------------

［二五］ 第五 姜睹 Jantusuttaṃ

一 如是我闻。那时，有众多比丘，住在拘萨罗国雪山边的森林小屋里。他们掉举、傲慢、轻浮、多言、语无伦次、失念、不正知、心不专注、迷乱、诸根放逸。

二 那时，姜睹天子，在那个布萨十五日，来到那些比丘的住处。抵达后，向那些比丘说偈颂道：

“往昔乔达摩的弟子， 那些比丘们，

生活安乐， 乞食时心无所求，

住处也心无所求； 了知世间无常后，

他们灭尽了诸苦。

（如今的比丘）难供养自身， 就像村里的村长一样；

吃了一顿又一顿后躺下， 沉迷于他人的房舍。

（我）向僧团合掌， 在此我向一些人致敬；

（但有些）被抛弃，无依怙， 他们就像饿鬼一样。

那些放逸度日的人， 我说的正是他们；

而那些安住于不放逸的人， 我向他们致敬。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/2. Devaputtasaṃyutta 天子相应 (SN 2, 82-111)/2.3 Nānātitthiyavagga 种种外道品 (SN 2.21-30, 102-111)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.6 Rohitassasutta 赤马 (SN 2.26, 107)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Rohitassasuttaṃ

107. Sāvatthinidānaṃ. Ekamantaṃ ṭhito kho rohitasso devaputto bhagavantaṃ etadavoca – “yattha nu kho, bhante, na jāyati na jīyati na mīyati [na jiyyati na miyyati (syā. kaṃ. ka.)] na cavati na upapajjati, sakkā nu kho so, bhante, gamanena lokassa anto ñātuṃ vā daṭṭhuṃ vā pāpuṇituṃ vā”ti? “Yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṃ taṃ gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmī”ti.

“Acchariyaṃ, bhante, abbhutaṃ, bhante! Yāvasubhāsitamidaṃ, bhante, bhagavatā – ‘yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṃ taṃ gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmī’ti.

“Bhūtapubbāhaṃ, bhante, rohitasso nāma isi ahosiṃ bhojaputto iddhimā vehāsaṅgamo. Tassa mayhaṃ, bhante, evarūpo javo ahosi; seyyathāpi nāma daḷhadhammā [daḷhadhammo (sabbattha) ṭīkā ca moggallānabyākaraṇaṃ ca oloketabbaṃ] dhanuggaho susikkhito katahattho katayoggo katūpāsano lahukena asanena appakasireneva tiriyaṃ tālacchāyaṃ atipāteyya. Tassa mayhaṃ, bhante, evarūpo padavītihāro ahosi; seyyathāpi nāma puratthimā samuddā pacchimo samuddo. Tassa mayhaṃ, bhante, evarūpaṃ icchāgataṃ uppajji – ‘ahaṃ gamanena lokassa antaṃ pāpuṇissāmī’ti. So khvāhaṃ, bhante, evarūpena javena samannāgato evarūpena ca padavītihārena aññatreva asita-pīta-khāyita-sāyitā aññatra uccāra-passāvakammā aññatra niddākilamathapaṭivinodanā vassasatāyuko vassasatajīvī vassasataṃ gantvā appatvāva lokassa antaṃ antarāva kālaṅkato.

“Acchariyaṃ, bhante, abbhutaṃ, bhante! Yāvasubhāsitamidaṃ, bhante, bhagavatā – ‘yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṃ taṃ gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmī’”ti.

“Na kho panāhaṃ, āvuso, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmi. Api ca khvāhaṃ, āvuso, imasmiṃyeva byāmamatte kaḷevare sasaññimhi samanake lokañca paññapemi lokasamudayañca lokanirodhañca lokanirodhagāminiñca paṭipadanti.

“Gamanena na pattabbo, lokassanto kudācanaṃ;

Na ca appatvā lokantaṃ, dukkhā atthi pamocanaṃ.

“Tasmā have lokavidū sumedho,

Lokantagū vusitabrahmacariyo;

Lokassa antaṃ samitāvi ñatvā,

Nāsīsati lokamimaṃ parañcā”ti.

☸---------------------------------------------------------------------

［二六］ 第六 赤马 Rohitassasuttaṃ

一 ［那时，世尊］住在舍卫城的因缘。

二 站在一边的赤马天子，对世尊这样说：“世尊！那个不生、不老、不死、不消逝、不再生的地方，是否能通过行走去了知、看见或到达那个世界的边际呢？”

三 ［世尊说：］“朋友！我并不说，可以通过行走去了知、看见或到达那个不生、不老、不死、不消逝、不再生的世界的边际。”

四 ［天子说：］“世尊！真是稀有啊！真是未曾有过啊！世尊！世尊所说的真是善妙：‘朋友！我并不说，可以通过行走去了知、看见或到达那个不生、不老、不死、不消逝、不再生的世界的边际。’”

五 “世尊！我过去曾经是一位名叫赤马的仙人，是普奢的儿子，拥有神通，能在空中飞行。世尊！我拥有如此的速度：就好比一位强弓手，训练有素、技艺娴熟、练习纯熟、准备充分，用轻箭毫不费力就能射穿横过的多罗树影。”

六 “世尊！我一步的跨度，就如同从东海到西海那么宽广。我生起了这样的愿望：‘我要通过行走，到达世界的边际。’”

七 “世尊！我拥有如此的速度，和如此的步幅，除了吃、喝、咀嚼、品尝之外，除了大小便之外，除了睡眠消除疲劳之外，活了一百岁，在一百年的时间里不停行走，却仍未到达世界的边际，就在中途去世了。”

八 “世尊！真是稀有啊！真是未曾有过啊！世尊！世尊所说的真是善妙：‘我并不说，可以通过行走去了知、看见或到达那个不生、不老、不死、不消逝、不再生的世界的边际。’”

九 ［世尊说：］“朋友！然而，我并不说，不达到世界的边际就能终结痛苦。朋友！我宣示，就在这有想、有意的、一寻长的身体之中，存在着世间、世间的集起、世间的息灭以及导向世间息灭的道路。”

“通过行走绝不可能 到达世界的边际；

然而不达世界边际， 也不可能解脱痛苦。

因此，实是世间解者、 具足智慧者，

已达世界边际、 已完成梵行者；

了知世界边际、 已达寂静者，

对此世与他世， 无所希求。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/2. Devaputtasaṃyutta 天子相应 (SN 2, 82-111)/2.3 Nānātitthiyavagga 种种外道品 (SN 2.21-30, 102-111)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.7 Nandasutta 难陀 (SN 2.27, 108)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Nandasuttaṃ

108. Ekamantaṃ ṭhito kho nando devaputto bhagavato santike imaṃ gāthaṃ abhāsi –

“Accenti kālā tarayanti rattiyo,

Vayoguṇā anupubbaṃ jahanti;

Etaṃ bhayaṃ maraṇe pekkhamāno,

Puññāni kayirātha sukhāvahānī”ti.

“Accenti kālā tarayanti rattiyo,

Vayoguṇā anupubbaṃ jahanti;

Etaṃ bhayaṃ maraṇe pekkhamāno,

Lokāmisaṃ pajahe santipekkho”ti.

☸---------------------------------------------------------------------

［二七］ 第七 难陀 Nandasuttaṃ

一 站在一边的难陀天子，在世尊面前，唱诵了这首偈颂：

“时光流逝，日夜迁移，

年华阶段，次第舍弃；

观察死亡的这种怖畏，

应做带来安乐的福德。”

二 ［世尊：］ “时光流逝，日夜迁移，

年华阶段，次第舍弃；

观察死亡的这种怖畏，

寻求寂静者应舍弃世间诱饵。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/2. Devaputtasaṃyutta 天子相应 (SN 2, 82-111)/2.3 Nānātitthiyavagga 种种外道品 (SN 2.21-30, 102-111)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.8 Nandivisālasutta 难提毗舍罗 (SN 2.28, 109)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Nandivisālasuttaṃ

109. Ekamantaṃ ṭhito kho nandivisālo devaputto bhagavantaṃ gāthāya ajjhabhāsi –

“Catucakkaṃ navadvāraṃ, puṇṇaṃ lobhena saṃyutaṃ;

Paṅkajātaṃ mahāvīra, kathaṃ yātrā bhavissatī”ti.

“Chetvā naddhiṃ varattañca, icchālobhañca pāpakaṃ;

Samūlaṃ taṇhamabbuyha, evaṃ yātrā bhavissatī”ti.

☸---------------------------------------------------------------------

［二八］ 第八 难提毗舍罗 Nandivisālasuttaṃ

一 站在一边的难提毗舍罗天子，向世尊以偈颂说道：

“四轮九门， 充满污秽且与贪结合；

生于污泥，大雄啊， 要如何才能出行（解脱）？”

二 ［世尊：］ “斩断皮带和绳索， 以及邪恶的欲与贪；

连根拔除渴爱， 这样就能出行（解脱）。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/2. Devaputtasaṃyutta 天子相应 (SN 2, 82-111)/2.3 Nānātitthiyavagga 种种外道品 (SN 2.21-30, 102-111)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.9 Susimasutta 须师摩 (SN 2.29, 110)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Susimasuttaṃ

110. Sāvatthinidānaṃ. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca – “tuyhampi no, ānanda, sāriputto ruccatī”ti?

“Kassa hi nāma, bhante, abālassa aduṭṭhassa amūḷhassa avipallatthacittassa āyasmā sāriputto na rucceyya? Paṇḍito, bhante, āyasmā sāriputto. Mahāpañño, bhante, āyasmā sāriputto. Puthupañño, bhante, āyasmā sāriputto. Hāsapañño [hāsupañño (sī.)], bhante, āyasmā sāriputto. Javanapañño, bhante, āyasmā sāriputto. Tikkhapañño, bhante, āyasmā sāriputto. Nibbedhikapañño, bhante, āyasmā sāriputto. Appiccho, bhante, āyasmā sāriputto. Santuṭṭho, bhante, āyasmā sāriputto. Pavivitto, bhante, āyasmā sāriputto. Asaṃsaṭṭho, bhante, āyasmā sāriputto. Āraddhavīriyo, bhante, āyasmā sāriputto. Vattā, bhante, āyasmā sāriputto. Vacanakkhamo, bhante, āyasmā sāriputto. Codako, bhante, āyasmā sāriputto. Pāpagarahī, bhante, āyasmā sāriputto. Kassa hi nāma, bhante, abālassa aduṭṭhassa amūḷhassa avipallatthacittassa āyasmā sāriputto na rucceyyā”ti?

“Evametaṃ, ānanda, evametaṃ, ānanda! Kassa hi nāma, ānanda, abālassa aduṭṭhassa amūḷhassa avipallatthacittassa sāriputto na rucceyya? Paṇḍito, ānanda, sāriputto. Mahāpañño, ānanda, sāriputto. Puthupañño, ānanda, sāriputto. Hāsapañño, ānanda, sāriputto. Javanapañño, ānanda, sāriputto. Tikkhapañño, ānanda, sāriputto. Nibbedhikapañño, ānanda, sāriputto. Appiccho, ānanda, sāriputto. Santuṭṭho, ānanda, sāriputto. Pavivitto, ānanda, sāriputto. Asaṃsaṭṭho, ānanda, sāriputto. Āraddhavīriyo, ānanda, sāriputto. Vattā, ānanda, sāriputto. Vacanakkhamo, ānanda, sāriputto. Codako, ānanda, sāriputto. Pāpagarahī, ānanda, sāriputto. Kassa hi nāma, ānanda, abālassa aduṭṭhassa amūḷhassa avipallatthacittassa sāriputto na rucceyyā”ti?

Atha kho susimo [susīmo (sī.)] devaputto āyasmato sāriputtassa vaṇṇe bhaññamāne mahatiyā devaputtaparisāya parivuto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho susimo devaputto bhagavantaṃ etadavoca –

“Evametaṃ, bhagavā, evametaṃ, sugata. Kassa hi nāma, bhante, abālassa aduṭṭhassa amūḷhassa avipallatthacittassa āyasmā sāriputto na rucceyya? Paṇḍito, bhante, āyasmā sāriputto. Mahāpañño, bhante, puthupañño, bhante, hāsapañño, bhante, javanapañño, bhante, tikkhapañño, bhante, nibbedhikapañño, bhante, appiccho, bhante, santuṭṭho, bhante, pavivitto, bhante, asaṃsaṭṭho, bhante, āraddhavīriyo, bhante, vattā, bhante, vacanakkhamo, bhante, codako, bhante, pāpagarahī, bhante, āyasmā sāriputto. Kassa hi nāma, bhante, abālassa aduṭṭhassa amūḷhassa avipallatthacittassa āyasmā sāriputto na rucceyya?

“Ahampi hi, bhante, yaññadeva devaputtaparisaṃ upasaṅkamiṃ, etadeva bahulaṃ saddaṃ suṇāmi – ‘paṇḍito āyasmā sāriputto; mahāpañño āyasmā, puthupañño āyasmā, hāsapañño āyasmā, javanapañño āyasmā, tikkhapañño āyasmā, nibbedhikapañño āyasmā, appiccho āyasmā, santuṭṭho āyasmā, pavivitto āyasmā, asaṃsaṭṭho āyasmā, āraddhavīriyo āyasmā, vattā āyasmā, vacanakkhamo āyasmā, codako āyasmā, pāpagarahī āyasmā sāriputto’ti. Kassa hi nāma, bhante, abālassa aduṭṭhassa amūḷhassa avipallatthacittassa āyasmā sāriputto na rucceyyā”ti?

Atha kho susimassa devaputtassa devaputtaparisā āyasmato sāriputtassa vaṇṇe bhaññamāne attamanā pamuditā pītisomanassajātā uccāvacā vaṇṇanibhā upadaṃseti.

“Seyyathāpi nāma maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca; evamevaṃ susimassa devaputtassa devaputtaparisā āyasmato sāriputtassa vaṇṇe bhaññamāne attamanā pamuditā pītisomanassajātā uccāvacā vaṇṇanibhā upadaṃseti.

“Seyyathāpi nāma nikkhaṃ jambonadaṃ dakkhakammāraputtaukkāmukhasukusalasampahaṭṭhaṃ paṇḍukambale nikkhittaṃ bhāsate ca tapate ca virocati ca; evamevaṃ susimassa devaputtassa devaputtaparisā āyasmato sāriputtassa vaṇṇe bhaññamāne attamanā pamuditā pītisomanassajātā uccāvacā vaṇṇanibhā upadaṃseti.

“Seyyathāpi nāma saradasamaye viddhe vigatavalāhake deve rattiyā paccūsasamayaṃ osadhitārakā bhāsate ca tapate ca virocati ca; evamevaṃ susimassa devaputtassa devaputtaparisā āyasmato sāriputtassa vaṇṇe bhaññamāne attamanā pamuditā pītisomanassajātā uccāvacā vaṇṇanibhā upadaṃseti.

“Seyyathāpi nāma saradasamaye viddhe vigatavalāhake deve ādicco nabhaṃ abbhussakkamāno [abbhussukkamāno (sī. syā. kaṃ. pī.), abbhuggamamāno (dī. ni. 2.258)] sabbaṃ ākāsagataṃ tamagataṃ abhivihacca bhāsate ca tapate ca virocati ca; evamevaṃ susimassa devaputtassa devaputtaparisā āyasmato sāriputtassa vaṇṇe bhaññamāne attamanā pamuditā pītisomanassajātā uccāvacā vaṇṇanibhā upadaṃseti.

Atha kho susimo devaputto āyasmantaṃ sāriputtaṃ ārabbha bhagavato santike imaṃ gāthaṃ abhāsi –

“Paṇḍitoti samaññāto, sāriputto akodhano;

Appiccho sorato danto, satthuvaṇṇābhato isī”ti.

Atha kho bhagavā āyasmantaṃ sāriputtaṃ ārabbha susimaṃ devaputtaṃ gāthāya paccabhāsi –

“Paṇḍitoti samaññāto, sāriputto akodhano;

Appiccho sorato danto, kālaṃ kaṅkhati sudanto” [kālaṃ kaṅkhati bhatako sudanto (sī.), kālaṃ kaṅkhati bhāvito sudanto (syā. kaṃ.), kālaṃ kaṅkhati bhatiko sudanto (pī.)] ti.

☸---------------------------------------------------------------------

［二九］ 第九 须师摩 Susimasuttaṃ

一 舍卫城因缘。

二 那时，尊者阿难前往世尊的住处，顶礼世尊后坐在一边。世尊对坐在一边的阿难说：“阿难！你也喜欢舍利弗吗？”

三 ［阿难说：］“世尊！对于任何一个不愚痴、不邪恶、不迷惘、心不错乱的人来说，谁会不喜欢尊者舍利弗呢？世尊！尊者舍利弗是贤智者。世尊！尊者舍利弗是大智慧者。世尊！尊者舍利弗是广智慧者。世尊！尊者舍利弗是速智慧者。世尊！尊者舍利弗是捷智慧者。世尊！尊者舍利弗是利智慧者。世尊！尊者舍利弗是抉择智慧者。世尊！尊者舍利弗是少欲者。世尊！尊者舍利弗是知足者。世尊！尊者舍利弗是独处者。世尊！尊者舍利弗是不杂居者。世尊！尊者舍利弗是精勤者。世尊！尊者舍利弗是善说者。世尊！尊者舍利弗是能听忠言者。世尊！尊者舍利弗是能谏言者。世尊！尊者舍利弗是呵责邪恶者。世尊！对于任何一个不愚痴、不邪恶、不迷惘、心不错乱的人来说，谁会不喜欢尊者舍利弗呢？”

四 ［世尊说：］“阿难！确实如此，阿难！确实如此。阿难！对于任何一个不愚痴、不邪恶、不迷惘、心不错乱的人来说，谁会不喜欢舍利弗呢？阿难！舍利弗是贤智者、是大智慧者、广智慧者、速智慧者、捷智慧者、利智慧者、抉择智慧者、少欲者、知足者、独处者、不杂居者、精勤者、善说者、能听忠言者、能谏言者、呵责邪恶者。”

五 这时，须师摩天子在称赞尊者舍利弗的功德时，被庞大的天子会众围绕着，来到世尊的住处。抵达后，礼敬世尊，站在一边。

六 站在一边的须师摩天子对世尊这样说：“世尊！确实如此，善逝！确实如此。世尊！对于任何一个不愚痴、不邪恶、不迷惘、心不错乱的人来说，谁会不喜欢尊者舍利弗呢？世尊！尊者舍利弗是贤智者……（乃至）……是呵责邪恶者。世尊！对于任何一个不愚痴、不邪恶、不迷惘、心不错乱的人来说，谁会不喜欢尊者舍利弗呢？”

七 这时，须师摩天子的天子会众，在称赞尊者舍利弗的功德时，内心满足、欢喜、生起喜悦和愉悦，展现出各种不同的色泽光芒。

八 譬如纯净、质优、八面、善加琢磨的琉璃宝珠，放在黄色的毛毯上，它发光、发热、闪耀；同样地，须师摩天子的天子会众，在称赞尊者舍利弗的功德时，内心满足、欢喜、生起喜悦和愉悦，展现出各种不同的色泽光芒。

九 譬如由熟练的金匠子弟在熔炉口精心锤炼而成的阎浮檀金项链，放在黄色的毛毯上，它发光、发热、闪耀；同样地，须师摩天子的天子会众……（乃至）……展现……。

一〇 譬如在秋季晴朗无云的夜晚黎明时分，启明星（药星）发光、发热、闪耀……［乃至］……

一一 譬如在秋季晴朗无云之时，太阳升上天空，驱散空中一切黑暗，发光、发热、闪耀。同样地，须师摩天子的天子会众，在称赞尊者舍利弗的功德时，内心满足、欢喜、生起喜悦和愉悦，展现出各种不同的色泽光芒。

一二 这时，须师摩天子就关于尊者舍利弗，在世尊面前，唱诵了这首偈颂：

“被称为贤智者， 舍利弗无有嗔恚；

少欲、柔和、调顺， 是承载导师赞誉的圣者。”

一三 这时，世尊就关于尊者舍利弗，以偈颂回答须师摩天子：

“被称为贤智者， 舍利弗无有嗔恚；

少欲、柔和、调顺， 善调伏者期待时机成熟。”

（或译：善调伏者如仆人般等待时机。）

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/2. Devaputtasaṃyutta 天子相应 (SN 2, 82-111)/2.3 Nānātitthiyavagga 种种外道品 (SN 2.21-30, 102-111)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.10 Nānātitthiyasāvakasutta 种种之外道师 (SN 2.30, 111)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Nānātitthiyasāvakasuttaṃ

111. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho sambahulā nānātitthiyasāvakā devaputtā asamo ca sahali [sahalī (sī. syā. kaṃ. pī.)] ca nīko [niṅko (sī. pī.), niko (syā. kaṃ.)] ca ākoṭako ca vegabbhari ca [veṭambarī ca (sī. syā. kaṃ. pī.)] māṇavagāmiyo ca abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ veḷuvanaṃ obhāsetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhito kho asamo devaputto pūraṇaṃ kassapaṃ ārabbha bhagavato santike imaṃ gāthaṃ abhāsi –

“Idha chinditamārite, hatajānīsu kassapo;

Na pāpaṃ samanupassati, puññaṃ vā pana attano;

Sa ve vissāsamācikkhi, satthā arahati mānanan”ti.

Atha kho sahali devaputto makkhaliṃ gosālaṃ ārabbha bhagavato santike imaṃ gāthaṃ abhāsi –

“Tapojigucchāya susaṃvutatto,

Vācaṃ pahāya kalahaṃ janena;

Samosavajjā virato saccavādī,

Na hi nūna tādisaṃ karoti [na ha nuna tādī pakaroti (sī. syā. kaṃ.)] pāpan”ti.

Atha kho nīko devaputto nigaṇṭhaṃ nāṭaputtaṃ [nāthaputtaṃ (sī.)] ārabbha bhagavato santike imaṃ gāthaṃ abhāsi –

“Jegucchī nipako bhikkhu, cātuyāmasusaṃvuto;

Diṭṭhaṃ sutañca ācikkhaṃ, na hi nūna kibbisī siyā”ti.

Atha kho ākoṭako devaputto nānātitthiye ārabbha bhagavato santike imaṃ gāthaṃ abhāsi –

“Pakudhako kātiyāno nigaṇṭho,

Ye cāpime makkhalipūraṇāse;

Gaṇassa satthāro sāmaññappattā,

Na hi nūna te sappurisehi dūre”ti.

Atha kho vegabbhari devaputto ākoṭakaṃ devaputtaṃ gāthāya paccabhāsi –

“Sahācaritena [sahāravenāpi (ka. sī.), sagāravenāpi (pī.)] chavo sigālo [siṅgālo (ka.)],

Na kotthuko sīhasamo kadāci;

Naggo musāvādī gaṇassa satthā,

Saṅkassarācāro na sataṃ sarikkho”ti.

Atha kho māro pāpimā begabbhariṃ devaputtaṃ anvāvisitvā bhagavato santike imaṃ gāthaṃ abhāsi –

“Tapojigucchāya āyuttā, pālayaṃ pavivekiyaṃ;

Rūpe ca ye niviṭṭhāse, devalokābhinandino;

Te ve sammānusāsanti, paralokāya mātiyā”ti.

Atha kho bhagavā, ‘māro ayaṃ pāpimā’ iti viditvā, māraṃ pāpimantaṃ gāthāya paccabhāsi –

“Ye keci rūpā idha vā huraṃ vā,

Ye cantalikkhasmiṃ pabhāsavaṇṇā;

Sabbeva te te namucippasatthā,

Āmisaṃva macchānaṃ vadhāya khittā”ti.

Atha kho māṇavagāmiyo devaputto bhagavantaṃ ārabbha bhagavato santike imā gāthāyo abhāsi –

“Vipulo rājagahīyānaṃ, giriseṭṭho pavuccati;

Seto himavataṃ seṭṭho, ādicco aghagāminaṃ.

“Samuddo udadhinaṃ seṭṭho, nakkhattānañca candimā [nakkhattānaṃva candimā (ka.)];

Sadevakassa lokassa, buddho aggo pavuccatī”ti.

Nānātitthiyavaggo tatiyo.

Tassuddānaṃ –

Sivo khemo ca serī ca, ghaṭī jantu ca rohito;

Nando nandivisālo ca, susimo nānātitthiyena te dasāti.

Devaputtasaṃyuttaṃ samattaṃ.

☸---------------------------------------------------------------------

［三］ 种种外道师 Nānātitthiyasāvakasuttaṃ

一 如是我闻。那时世尊住在王舍城的竹林精舍，迦兰陀长者供养的园地。

二 那时，众多不同外道师的弟子天子——阿萨摩、萨哈利、尼迦、阿拘塔迦、韦伽跋利、摩那瓦伽弥亚——在深夜时分，以胜妙的光芒遍照竹林，来到世尊的住处。抵达后，礼敬世尊，站在一边。

三 站在一边的阿萨摩天子，就关于富兰那·迦叶，在世尊面前，唱诵了这首偈颂：

“在此世间切割杀害， 夺取他人妻儿，迦叶

认为这并非罪恶， 也不见自己有何功德；

他宣称这（教法）令人安心， 这样的导师值得尊敬。”

四 这时萨哈利天子，就关于末伽梨·拘舍罗，在世尊面前，唱诵了这首偈颂：

“以苦行与厌离善自调伏， 舍弃言语，不与人争论；

远离虚妄过失，说真实语， 这样的人大概不会造恶吧。”

五 这时尼迦天子，就关于尼干陀·若提子，在世尊面前，唱诵了这首偈颂：

“厌离、智慧的比丘， 以四种禁戒善自防护；

宣说所见所闻， 他大概不会有罪过吧。”

六 这时阿拘塔迦天子，就关于种种外道师，在世尊面前，唱诵了这首偈颂：

“波拘陀·迦旃延、尼干陀， 还有这末伽梨和富兰那；

他们是一派之师， 已达沙门境界，

他们大概离善人不远吧。”

七 这时韦伽跋利天子，以偈颂回答阿拘塔迦天子：

“即使行为相似， 低贱的豺狼

永远也不能等同于狮子； 裸体、说妄语的一派之师，

行为可疑， 不同于善人。”

八 这时，恶魔波旬附体在韦伽跋利天子身上，在世尊面前，唱诵了这首偈颂：

“致力于苦行与厌离， 守护着远离的生活；

那些执着于色界、 喜爱天界乐趣的人；

他们确实在正确教导， 为了来世的母亲。”

九 这时，世尊了知“这是恶魔波旬”，以偈颂回答恶魔波旬：

“无论任何色法在此世或他世， 或在空中光彩显赫；

那一切都是你——魔罗所推崇的， 如同为捕杀鱼儿而撒下的诱饵。”

一〇 这时，摩那瓦伽弥亚天子，就关于世尊，在世尊面前，唱诵了这些偈颂：

“王舍城的诸山中， 毗富罗山被称为最胜；

雪山的诸山中， 白山为最胜；

空中运行者中， 太阳为最胜。

众水之中，海洋最胜； 群星之中，月亮最胜；

在包含天人的世界中， 佛陀被称为至上。”

此摄颂：

湿婆与差摩， 世理和陶师，

姜睹及赤马， 难陀、难提毗舍罗，

须师摩以及种种外道师， 这合为十经。

天子相应 结束。

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/3. Kosalasaṃyutta 拘萨罗相应 (SN 3, 112-136)/3.1 Paṭhamavagga 第一品 (SN 3.1-10, 112-121)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.1 Daharasutta 幼少 (SN 3.1, 112)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Kosalasaṃyuttaṃ

1. Paṭhamavaggo

1. Daharasuttaṃ

112. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca – “bhavampi no gotamo anuttaraṃ sammāsambodhiṃ abhisambuddhoti paṭijānātī”ti? “Yañhi taṃ, mahārāja, sammā vadamāno vadeyya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti, mameva [mamaṃ (sabbattha)] taṃ sammā vadamāno vadeyya. Ahañhi, mahārāja, anuttaraṃ sammāsambodhiṃ abhisambuddho”ti.

“Yepi te, bho gotama, samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa, seyyathidaṃ – pūraṇo kassapo, makkhali gosālo, nigaṇṭho nāṭaputto, sañcayo belaṭṭhaputto, pakudho kaccāyano, ajito kesakambalo; tepi mayā ‘anuttaraṃ sammāsambodhiṃ abhisambuddhoti paṭijānāthā’ti puṭṭhā samānā anuttaraṃ sammāsambodhiṃ abhisambuddhoti na paṭijānanti. Kiṃ pana bhavaṃ gotamo daharo ceva jātiyā navo ca pabbajjāyā”ti?

“Cattāro kho me, mahārāja, daharāti na uññātabbā, daharāti na paribhotabbā. Katame cattāro? Khattiyo kho, mahārāja, daharoti na uññātabbo, daharoti na paribhotabbo. Urago kho, mahārāja, daharoti na uññātabbo, daharoti na paribhotabbo. Aggi kho, mahārāja, daharoti na uññātabbo, daharoti na paribhotabbo. Bhikkhu, kho, mahārāja, daharoti na uññātabbo, daharoti na paribhotabbo. Ime kho, mahārāja, cattāro daharāti na uññātabbā, daharāti na paribhotabbā”ti.

Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

“Khattiyaṃ jātisampannaṃ, abhijātaṃ yasassinaṃ;

Daharoti nāvajāneyya, na naṃ paribhave naro.

“Ṭhānañhi so manujindo, rajjaṃ laddhāna khattiyo;

So kuddho rājadaṇḍena, tasmiṃ pakkamate bhusaṃ;

Tasmā taṃ parivajjeyya, rakkhaṃ jīvitamattano.

“Gāme vā yadi vā raññe, yattha passe bhujaṅgamaṃ;

Daharoti nāvajāneyya, na naṃ paribhave naro.

“Uccāvacehi vaṇṇehi, urago carati tejasī [tejasā (sī. ka.), tejasi (pī. ka.)];

So āsajja ḍaṃse bālaṃ, naraṃ nāriñca ekadā;

Tasmā taṃ parivajjeyya, rakkhaṃ jīvitamattano.

“Pahūtabhakkhaṃ jālinaṃ, pāvakaṃ kaṇhavattaniṃ;

Daharoti nāvajāneyya, na naṃ paribhave naro.

“Laddhā hi so upādānaṃ, mahā hutvāna pāvako;

So āsajja ḍahe [dahe] bālaṃ, naraṃ nāriñca ekadā;

Tasmā taṃ parivajjeyya, rakkhaṃ jīvitamattano.

“Vanaṃ yadaggi ḍahati [dahati (ka.)], pāvako kaṇhavattanī;

Jāyanti tattha pārohā, ahorattānamaccaye.

“Yañca kho sīlasampanno, bhikkhu ḍahati tejasā;

Na tassa puttā pasavo, dāyādā vindare dhanaṃ;

Anapaccā adāyādā, tālāvatthū bhavanti te.

“Tasmā hi paṇḍito poso, sampassaṃ atthamattano;

Bhujaṅgamaṃ pāvakañca, khattiyañca yasassinaṃ;

Bhikkhuñca sīlasampannaṃ, sammadeva samācare”ti.

Evaṃ vutte, rājā pasenadi kosalo bhagavantaṃ etadavoca – “abhikkantaṃ, bhante, abhikkantaṃ, bhante! Seyyathāpi bhante, nikkujjitaṃ [nikujjitaṃ (?)] vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.

☸---------------------------------------------------------------------

第三 拘萨罗相应

第一 品

［一］ 幼少 Daharasuttaṃ

一 我是这样听说的。那时，世尊住在舍卫城的祇树给孤独园。

二 那时，拘萨罗国的波斯匿王来到世尊那里。到了之后，和世尊互相问候致意，然后坐在一边。

三 坐在一边的拘萨罗国波斯匿王对世尊说：“世尊！乔达摩是否宣称自己证悟了无上正等正觉呢？”

四 “大王！如果有人要正确地说谁证悟了无上正等正觉，那正应该说是我。大王！我确实证悟了无上正等正觉。”

五 “尊者乔达摩！那些有僧团、有群众、身为群众导师、有名望、有名声、被许多人认为是善知识的宗派导师沙门婆罗门，例如：富兰那迦叶、末伽梨乔舍罗、尼干陀若提子、散惹耶吠罗底子、迦据陀迦旃延、阿耆多翅舍饮婆罗门等。我问他们是否宣称证悟了无上正等正觉，他们都没有宣称证悟无上正等正觉。更何况尊者乔达摩，您年纪尚轻，出家时日也短呢！”

六 “大王！有四种年少者不可轻视，不可藐视。哪四种呢？大王！刹帝利年少，不可轻视，不可藐视。大王！蛇年少（小蛇），不可轻视，不可藐视。大王！火年少（小火），不可轻视，不可藐视。大王！比丘年少，不可轻视，不可藐视。

大王！这四种年少者，不可轻视，不可藐视。”

七 世尊说完这些后，善逝、导师接着又说了这些偈颂：

出身高贵有名望， 具足尊贵刹帝姓，

这样的刹帝利子， 虽然年纪尚轻，

人们不应轻视他， 不应藐视他。

因为这位人中主， 得到王位时，

他若发怒以王罚， 严厉惩罚于此人；

因此，为了保护 自己的生命，应当迴避他。

在村庄或森林里， 无论何处见到蛇，

不应因其幼小而轻视，不应藐视它。

花色各异的毒蛇， 带着火力爬行；

它一旦靠近，就会咬伤愚笨的男人或女人；

因此，为了保护 自己的生命，应当迴避它。

吞噬大量燃料， 火焰熊熊，有黑烟轨迹的火，

不应因其幼小而轻视，不应藐视它。

因为它得到燃料后， 火会变得很大；

它一旦靠近，就会烧伤愚笨的男人或女人；

因此，为了保护 自己的生命，应当迴避它。

有黑烟轨迹的火， 焚烧森林之后，

经过日日夜夜， 那里会长出嫩芽。

然而，具足戒行的比丘，若以其威力燃烧，

那（被烧之人）的子孙后代，得不到财产；

他们无儿无女，没有继承人，如同断了根的棕榈树。

因此，明智之人， 为了自身的利益，

对于蛇、火、

有名望的刹帝利， 以及具足戒行的比丘，

都应正确地、适当地对待。

八 听完这些话后，拘萨罗国的波斯匿王对世尊说：“好极了，世尊！好极了，世尊！世尊！就像把倒下的扶起来，把遮盖的显露出来，给迷路的人指明道路，在黑暗中举起油灯，让有眼睛的人能看见各种形态；同样地，世尊用种种方式阐明了法。世尊！我皈依世尊，皈依法，皈依比丘僧团。世尊！请接受我从今天起，终生作为优婆塞（在家男弟子）皈依。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/3. Kosalasaṃyutta 拘萨罗相应 (SN 3, 112-136)/3.1 Paṭhamavagga 第一品 (SN 3.1-10, 112-121)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.2 Purisasutta 人 (SN 3.2, 113)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Purisasuttaṃ

113. Sāvatthinidānaṃ. Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca – “kati nu kho, bhante, purisassa dhammā ajjhattaṃ uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāyā”ti?

“Tayo kho, mahārāja, purisassa dhammā ajjhattaṃ uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāya. Katame tayo? Lobho kho, mahārāja, purisassa dhammo ajjhattaṃ uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya. Doso kho, mahārāja, purisassa dhammo ajjhattaṃ uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya. Moho kho, mahārāja, purisassa dhammo ajjhattaṃ uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya. Ime kho, mahārāja, tayo purisassa dhammā ajjhattaṃ uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāyā”ti. Idamavoca…pe…

“Lobho doso ca moho ca, purisaṃ pāpacetasaṃ;

Hiṃsanti attasambhūtā, tacasāraṃva samphalan”ti [sapphalanti (syā. kaṃ.)].

☸---------------------------------------------------------------------

［二］ 第二 人 Purisasuttaṃ

一 [那时，世尊]住在舍卫城。

二 那时，拘萨罗国的波斯匿王来到世尊那里。到了之后，礼敬世尊，然后坐在一边。

三 坐在一边的拘萨罗国波斯匿王对世尊说：“世尊！有多少法在人内心生起时，会导致他的不利、痛苦和不安乐呢？”

四 “大王！有三种法在人内心生起时，会导致他的不利、痛苦和不安乐。哪三种呢？大王！贪，这种法在人内心生起时，会导致他的不利、痛苦和不安乐。大王！嗔，这种法在人内心生起时，会导致他的不利、痛苦和不安乐。大王！痴，这种法在人内心生起时，会导致他的不利、痛苦和不安乐。大王！这三种法在人内心生起时，会导致他的不利、痛苦和不安乐。”

五 [世尊说完这些后……乃至……]

贪、嗔和痴， 在内心邪恶的人身上生起，

它们由自身产生而伤害自己，如同竹子结果实（而自毁）一样。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/3. Kosalasaṃyutta 拘萨罗相应 (SN 3, 112-136)/3.1 Paṭhamavagga 第一品 (SN 3.1-10, 112-121)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.3 Jarāmaraṇasutta 王（老与死） (SN 3.3, 114)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Jarāmaraṇasuttaṃ

114. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca – “atthi nu kho, bhante, jātassa aññatra jarāmaraṇā”ti? “Natthi kho, mahārāja, jātassa aññatra jarāmaraṇā. Yepi te, mahārāja, khattiyamahāsālā aḍḍhā mahaddhanā mahābhogā pahūtajātarūparajatā pahūtavittūpakaraṇā pahūtadhanadhaññā, tesampi jātānaṃ natthi aññatra jarāmaraṇā. Yepi te, mahārāja, brāhmaṇamahāsālā…pe… gahapatimahāsālā aḍḍhā mahaddhanā mahābhogā pahūtajātarūparajatā pahūtavittūpakaraṇā pahūtadhanadhaññā, tesampi jātānaṃ natthi aññatra jarāmaraṇā. Yepi te, mahārāja, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññāvimuttā, tesaṃ pāyaṃ kāyo bhedanadhammo nikkhepanadhammo”ti. Idamavoca…pe…

“Jīranti ve rājarathā sucittā,

Atho sarīrampi jaraṃ upeti;

Satañca dhammo na jaraṃ upeti,

Santo have sabbhi pavedayantī”ti.

☸---------------------------------------------------------------------

［三］ 第三 王（老与死） Jarāmaraṇasuttaṃ

一 [那时，世尊]住在舍卫城。

二 坐在一边的拘萨罗国波斯匿王对世尊说：“世尊！已生之人，有谁能免于衰老和死亡吗？”

三 “大王！已生之人，没有任何谁能免于衰老和死亡。”

四 “大王！即使是那些富有的刹帝利大富长者，他们拥有大财富、大财产、大量金银、大量资具、大量钱财谷物，他们既然已经出生，也不能免于衰老和死亡。”

五 “大王！即使是那些富有的婆罗门大富长者……乃至……[富有的]居士大富长者，他们拥有大财富、大财产、大量金银、大量资具、大量钱财谷物，他们既然已经出生，也不能免于衰老和死亡。”

六 “大王！即使是那些烦恼已尽的阿罗汉比丘，他们梵行已立，所作已办，已卸重担，已达己利，生死结缚已尽，通过正智获得解脱，他们的这个身体也具有毁坏的性质，具有被舍弃的性质。”

七 [世尊说完这些后……乃至……]

装饰华美的王车也会朽坏， 同样，身体也趋向衰老；

但善人之法不会衰老， 善人与善人互相教导。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/3. Kosalasaṃyutta 拘萨罗相应 (SN 3, 112-136)/3.1 Paṭhamavagga 第一品 (SN 3.1-10, 112-121)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.4 Piyasutta 可爱者 (SN 3.4, 115)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Piyasuttaṃ

115. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca – “idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘kesaṃ nu kho piyo attā, kesaṃ appiyo attā’ti? Tassa mayhaṃ, bhante, etadahosi – ‘ye ca kho keci kāyena duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti; tesaṃ appiyo attā’. Kiñcāpi te evaṃ vadeyyuṃ – ‘piyo no attā’ti, atha kho tesaṃ appiyo attā. Taṃ kissa hetu? Yañhi appiyo appiyassa kareyya, taṃ te attanāva attano karonti; tasmā tesaṃ appiyo attā. Ye ca kho keci kāyena sucaritaṃ caranti, vācāya sucaritaṃ caranti, manasā sucaritaṃ caranti; tesaṃ piyo attā. Kiñcāpi te evaṃ vadeyyuṃ – ‘appiyo no attā’ti; atha kho tesaṃ piyo attā. Taṃ kissa hetu? Yañhi piyo piyassa kareyya, taṃ te attanāva attano karonti; tasmā tesaṃ piyo attā”ti.

“Evametaṃ, mahārāja, evametaṃ, mahārāja! Ye hi keci, mahārāja, kāyena duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti; tesaṃ appiyo attā. Kiñcāpi te evaṃ vadeyyuṃ – ‘piyo no attā’ti, atha kho tesaṃ appiyo attā. Taṃ kissa hetu? Yañhi, mahārāja, appiyo appiyassa kareyya, taṃ te attanāva attano karonti; tasmā tesaṃ appiyo attā. Ye ca kho keci, mahārāja, kāyena sucaritaṃ caranti, vācāya sucaritaṃ caranti, manasā sucaritaṃ caranti; tesaṃ piyo attā. Kiñcāpi te evaṃ vadeyyuṃ – ‘appiyo no attā’ti; atha kho tesaṃ piyo attā. Taṃ kissa hetu? Yañhi mahārāja, piyo piyassa kareyya, taṃ te attanāva attano karonti; tasmā tesaṃ piyo attā”ti. Idamavoca…pe…

“Attānañce piyaṃ jaññā, na naṃ pāpena saṃyuje;

Na hi taṃ sulabhaṃ hoti, sukhaṃ dukkaṭakārinā.

“Antakenādhipannassa, jahato mānusaṃ bhavaṃ;

Kiñhi tassa sakaṃ hoti, kiñca ādāya gacchati;

Kiñcassa anugaṃ hoti, chāyāva anapāyinī [anupāyinī (syā. kaṃ. ka.)].

“Ubho puññañca pāpañca, yaṃ macco kurute idha;

Tañhi tassa sakaṃ hoti, tañca [taṃva (?)] ādāya gacchati;

Tañcassa [taṃvassa (?)] anugaṃ hoti, chāyāva anapāyinī.

“Tasmā kareyya kalyāṇaṃ, nicayaṃ samparāyikaṃ;

Puññāni paralokasmiṃ, patiṭṭhā honti pāṇina”ntntti.

☸---------------------------------------------------------------------

［四］ 第四 可爱者 Piyasuttaṃ

一 [那时，世尊]住在舍卫城。

二 坐在一边的拘萨罗国波斯匿王对世尊说：“世尊，当我独自一人静处深思时，心中生起这样的思考：“对谁来说，自己是可爱的？对谁来说，自己是不可爱的呢？” 世尊，我那时这样想：

三 ‘凡是通过身行作恶行，通过语行作恶行，通过意行作恶行的人，他们自己对自己是不可爱的。即使他们可能会说：“自己对我们是可爱的”，但实际上他们自己对自己是不可爱的。这是什么原因呢？因为一个不可爱的人会对另一个不可爱的人做什么，他们正是对自己做了同样的事；所以他们自己对自己是不可爱的。

四 ‘而凡是通过身行作善行，通过语行作善行，通过意行作善行的人，他们自己对自己是可爱的。即使他们可能会说：“自己对我们是不可爱的”，但实际上他们自己对自己是可爱的。这是什么原因呢？因为一个可爱的人会对另一个可爱的人做什么，他们正是对自己做了同样的事；所以他们自己对自己是可爱的。’

五 “正是这样，大王！正是这样，大王！凡是通过身、语、意作恶行的人，他们自己对自己是不可爱的。凡是通过身、语、意作善行的人，他们自己对自己是可爱的。”

六 [世尊说完这些后……乃至……]

如果知道自己是可爱的， 就不应让自己与恶行相连；

因为作恶之人， 不容易获得安乐。

被死神（终结者）征服时， 当要舍弃人的生命，

什么是他自己的东西？ 他走时能带走什么？

善与恶两者， 是凡人在此世所作，

这才是他自己的东西， 他走时带着这个离去；

如同影子紧随形体， 这两者紧随着他。

因此应当行善， 为来世积累资粮；

福德是众生在后世的依凭。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/3. Kosalasaṃyutta 拘萨罗相应 (SN 3, 112-136)/3.1 Paṭhamavagga 第一品 (SN 3.1-10, 112-121)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.5 Attarakkhitasutta 自我守护 (SN 3.5, 116)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Attarakkhitasuttaṃ

116. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca – “idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘kesaṃ nu kho rakkhito attā, kesaṃ arakkhito attā’ti? Tassa mayhaṃ, bhante, etadahosi – ‘ye kho keci kāyena duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti; tesaṃ arakkhito attā. Kiñcāpi te hatthikāyo vā rakkheyya, assakāyo vā rakkheyya, rathakāyo vā rakkheyya, pattikāyo vā rakkheyya; atha kho tesaṃ arakkhito attā. Taṃ kissa hetu? Bāhirā hesā rakkhā, nesā rakkhā ajjhattikā; tasmā tesaṃ arakkhito attā. Ye ca kho keci kāyena sucaritaṃ caranti, vācāya sucaritaṃ caranti, manasā sucaritaṃ caranti; tesaṃ rakkhito attā. Kiñcāpi te neva hatthikāyo rakkheyya, na assakāyo rakkheyya, na rathakāyo rakkheyya, na pattikāyo rakkheyya; atha kho tesaṃ rakkhito attā. Taṃ kissa hetu? Ajjhattikā hesā rakkhā, nesā rakkhā bāhirā; tasmā tesaṃ rakkhito attā’”ti.

“Evametaṃ, mahārāja, evametaṃ, mahārāja! Ye hi keci, mahārāja, kāyena duccaritaṃ caranti…pe… tesaṃ arakkhito attā. Taṃ kissa hetu? Bāhirā hesā, mahārāja, rakkhā, nesā rakkhā ajjhattikā; tasmā tesaṃ arakkhito attā. Ye ca kho keci, mahārāja, kāyena sucaritaṃ caranti, vācāya sucaritaṃ caranti, manasā sucaritaṃ caranti; tesaṃ rakkhito attā. Kiñcāpi te neva hatthikāyo rakkheyya, na assakāyo rakkheyya, na rathakāyo rakkheyya, na pattikāyo rakkheyya; atha kho tesaṃ rakkhito attā. Taṃ kissa hetu? Ajjhattikā hesā, mahārāja, rakkhā, nesā rakkhā bāhirā; tasmā tesaṃ rakkhito attā”ti. Idamavoca…pe…

“Kāyena saṃvaro sādhu, sādhu vācāya saṃvaro;

Manasā saṃvaro sādhu, sādhu sabbattha saṃvaro;

Sabbattha saṃvuto lajjī, rakkhitoti pavuccatī”ti.

☸---------------------------------------------------------------------

［五］ 第五 自我守护 Attarakkhitasuttaṃ

一 坐在一边的拘萨罗国波斯匿王对世尊说：

二 ‘世尊！当我独自一人静处深思时，心中生起这样的思考：“谁是守护了自己的人？谁是没有守护自己的人呢？” 世尊！我那时这样想：

三 ‘凡是通过身行作恶行，通过语行作恶行，通过意行作恶行的人，他们是没有守护自己的人。即使有象军守护他们，有马军守护他们，有车军守护他们，有步兵守护他们，他们仍然是没有守护自己的人。这是什么原因呢？因为这（军队）是外在的守护，不是内在的守护；所以他们是没有守护自己的人。

四 ‘而凡是通过身行作善行，通过语行作善行，通过意行作善行的人，他们是守护了自己的人。即使没有象军守护他们，没有马军守护他们，没有车军守护他们，没有步兵守护他们，他们仍然是守护了自己的人。这是什么原因呢？因为这（善行）是内在的守护，不是外在的守护；所以他们是守护了自己的人。’

五 “正是这样，大王！正是这样，大王！凡是通过身、语、意作恶行的人，他们是没有守护自己的人。凡是通过身、语、意作善行的人，他们是守护了自己的人。”

六 [世尊说完这些后……乃至……]

善于守护身体是好的， 善于守护言语是好的，

善于守护意念是好的， 善于守护一切是好的；

处处自我守护、有惭愧心的人，被称为‘已守护者’。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/3. Kosalasaṃyutta 拘萨罗相应 (SN 3, 112-136)/3.1 Paṭhamavagga 第一品 (SN 3.1-10, 112-121)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.6 Appakasutta 少数 (SN 3.6, 117)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Appakasuttaṃ

117. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca – “idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘appakā te sattā lokasmiṃ ye uḷāre uḷāre bhoge labhitvā na ceva majjanti, na ca pamajjanti, na ca kāmesu gedhaṃ āpajjanti, na ca sattesu vippaṭipajjanti. Atha kho eteva bahutarā sattā lokasmiṃ ye uḷāre uḷāre bhoge labhitvā majjanti ceva pamajjanti, ca kāmesu ca gedhaṃ āpajjanti, sattesu ca vippaṭipajjantī’”ti.

“Evametaṃ, mahārāja, evametaṃ, mahārāja! Appakā te, mahārāja, sattā lokasmiṃ, ye uḷāre uḷāre bhoge labhitvā na ceva majjanti, na ca pamajjanti, na ca kāmesu gedhaṃ āpajjanti, na ca sattesu vippaṭipajjanti. Atha kho eteva bahutarā sattā lokasmiṃ, ye uḷāre uḷāre bhoge labhitvā majjanti ceva pamajjanti ca kāmesu ca gedhaṃ āpajjanti, sattesu ca vippaṭipajjantī”ti. Idamavoca…pe…

“Sārattā kāmabhogesu, giddhā kāmesu mucchitā;

Atisāraṃ na bujjhanti, migā kūṭaṃva oḍḍitaṃ;

Pacchāsaṃ kaṭukaṃ hoti, vipāko hissa pāpako”ti.

☸---------------------------------------------------------------------

［六］ 第六 少数 Appakasuttaṃ

一 [那时，世尊]住在舍卫城。

二 坐在一边的拘萨罗国波斯匿王对世尊说：“世尊！当我独自一人静处深思时，心中生起这样的思考：“在这个世界上，那些获得了巨大财富后，不沉醉、不放逸、不沉溺于感官欲乐、不对众生行邪行的人，实在很少。而在这个世界上，那些获得了巨大财富后，会沉醉、会放逸、会沉溺于感官欲乐、会对众生行邪行的人，实在很多。””

三 “正是这样，大王！正是这样，大王！在这个世界上，那些获得了巨大财富后，不沉醉、不放逸、不沉溺于感官欲乐、不对众生行邪行的人，实在很少。而在这个世界上，那些获得了巨大财富后，会沉醉、会放逸、会沉溺于感官欲乐、会对众生行邪行的人，实在很多。”

四 [世尊说完这些后……乃至……]

执着于感官享受的财富， 贪婪地沉迷于欲乐，

他们没有觉察到过患， 如同鹿落入被伪装的陷阱；

随后将是痛苦的结果， 因为其恶报是痛苦的。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/3. Kosalasaṃyutta 拘萨罗相应 (SN 3, 112-136)/3.1 Paṭhamavagga 第一品 (SN 3.1-10, 112-121)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.7 Aḍḍakaraṇasutta 审判 (SN 3.7, 118)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Aḍḍakaraṇasuttaṃ

118. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca – “idhāhaṃ, bhante, aḍḍakaraṇe [atthakaraṇe (sī. syā. kaṃ. pī.)] nisinno passāmi khattiyamahāsālepi brāhmaṇamahāsālepi gahapatimahāsālepi aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ sampajānamusā bhāsante. Tassa mayhaṃ, bhante, etadahosi – ‘alaṃ dāni me aḍḍakaraṇena, bhadramukho dāni aḍḍakaraṇena paññāyissatī’”ti.

“(Evametaṃ, mahārāja, evametaṃ mahārāja!) [( ) sī. pī. potthakesu natthi] Yepi te, mahārāja, khattiyamahāsālā brāhmaṇamahāsālā gahapatimahāsālā aḍḍhā mahaddhanā mahābhogā pahūtajātarūparajatā pahūtavittūpakaraṇā pahūtadhanadhaññā kāmahetu kāmanidānaṃ kāmādhikaraṇaṃ sampajānamusā bhāsanti; tesaṃ taṃ bhavissati dīgharattaṃ ahitāya dukkhāyā”ti. Idamavoca…pe…

“Sārattā kāmabhogesu, giddhā kāmesu mucchitā;

Atisāraṃ na bujjhanti, macchā khippaṃva oḍḍitaṃ;

Pacchāsaṃ kaṭukaṃ hoti, vipāko hissa pāpako”ti.

☸---------------------------------------------------------------------

［七］ 第七 审判 Aḍḍakaraṇasuttaṃ

一 坐在一边的拘萨罗国波斯匿王对世尊说：

二 ‘世尊！当我坐在审判席上时，看见那些富有的刹帝利大富长者、婆罗门大富长者、居士大富长者，他们拥有大财富、大财产、大量金银、大量资具、大量钱财谷物，却为了感官欲乐，因为感官欲乐，为了感官欲乐的缘故，而故意说谎。世尊！那时我这样想：“我对审判事务已经感到厌倦了！现在让那些贤臣们去处理审判事务吧！”’

三 “正是这样，大王！正是这样，大王！那些富有的刹帝利大富长者、婆罗门大富长者、居士大富长者，他们拥有大财富、大财产、大量金银、大量资具、大量钱财谷物，却为了感官欲乐，因为感官欲乐，为了感官欲乐的缘故，而故意说谎，这将给他们带来长久的不利和痛苦。”

四 [世尊说完这些后……乃至……]

执着于感官享受的财富， 贪婪地沉迷于欲乐，

他们没有觉察到过患， 如同鱼落入渔网；

随后将是痛苦的结果， 因为其恶报是痛苦的。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/3. Kosalasaṃyutta 拘萨罗相应 (SN 3, 112-136)/3.1 Paṭhamavagga 第一品 (SN 3.1-10, 112-121)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.8 Mallikāsutta 末利 (SN 3.8, 119)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Mallikāsuttaṃ

119. Sāvatthinidānaṃ. Tena kho pana samayena rājā pasenadi kosalo mallikāya deviyā saddhiṃ uparipāsādavaragato hoti. Atha kho rājā pasenadi kosalo mallikaṃ deviṃ etadavoca – “atthi nu kho te, mallike, kocañño attanā piyataro”ti? “Natthi kho me, mahārāja, kocañño attanā piyataro. Tuyhaṃ pana, mahārāja, atthañño koci attanā piyataro”ti? “Mayhampi kho, mallike, natthañño koci attanā piyataro”ti.

Atha kho rājā pasenadi kosalo pāsādā orohitvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca – “idhāhaṃ, bhante, mallikāya deviyā saddhiṃ uparipāsādavaragato mallikaṃ deviṃ etadavocaṃ – ‘atthi nu kho te, mallike, kocañño attanā piyataro’ti? Evaṃ vutte, bhante, mallikā devī maṃ etadavoca – ‘natthi kho me, mahārāja, kocañño attanā piyataro. Tuyhaṃ pana, mahārāja, atthañño koci attanā piyataro’ti? Evaṃ vuttāhaṃ, bhante, mallikaṃ deviṃ etadavocaṃ – ‘mayhampi kho, mallike, natthañño koci attanā piyataro”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsi –

“Sabbā disā anuparigamma cetasā,

Nevajjhagā piyataramattanā kvaci;

Evaṃ piyo puthu attā paresaṃ,

Tasmā na hiṃse paramattakāmo”ti.

☸---------------------------------------------------------------------

［八］ 第八 末利 Mallikāsuttaṃ

一 [那时，世尊]住在舍卫城。

二 那时，拘萨罗国的波斯匿王和末利王后一起在高楼顶上。

三 那时，拘萨罗国的波斯匿王对末利王后说：“末利！对你来说，有其他任何人比你自己更可爱吗？”

四 “没有，大王！对我来说，没有任何其他人比我自己更可爱。那么，大王！对您来说，有其他任何人比您自己更可爱吗？”

五 “末利！对我来说，也没有任何其他人比我自己更可爱。”

六 然后，拘萨罗国的波斯匿王从高楼上下来，去到世尊那里。到了之后，礼敬世尊，然后坐在一边。坐在一边的拘萨罗国波斯匿王对世尊说：

七 “世尊！刚才我和末利王后一起在高楼顶上，我对末利王后说：“末利！对你来说，有其他任何人比你自己更可爱吗？” 世尊！我这样说后，末利王后对我说：“没有，大王！对我来说，没有任何其他人比我自己更可爱。那么，大王！对您来说，有其他任何人比您自己更可爱吗？” 世尊！她这样说后，我对末利王后说：“末利！对我来说，也没有任何其他人比我自己更可爱。””

八 然后，世尊了知此事后，在那时说了这首偈颂：

心思走遍所有方向， 无论何处都找不到

比自己更可爱的人。 同样，对他人来说，自己也是最可爱的；

因此，爱惜自己的人，

不应伤害他人。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/3. Kosalasaṃyutta 拘萨罗相应 (SN 3, 112-136)/3.1 Paṭhamavagga 第一品 (SN 3.1-10, 112-121)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.9 Yaññasutta 祭祀 (SN 3.9, 120)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Yaññasuttaṃ

120. Sāvatthinidānaṃ. Tena kho pana samayena rañño pasenadissa kosalassa mahāyañño paccupaṭṭhito hoti, pañca ca usabhasatāni pañca ca vacchatarasatāni pañca ca vacchatarisatāni pañca ca ajasatāni pañca ca urabbhasatāni thūṇūpanītāni honti yaññatthāya. Yepissa te honti dāsāti vā pessāti vā kammakarāti vā, tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti.

Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pavisiṃsu. Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho te bhikkhū bhagavantaṃ etadavocuṃ – “idha, bhante, rañño pasenadissa kosalassa mahāyañño paccupaṭṭhito hoti, pañca ca usabhasatāni pañca ca vacchatarasatāni pañca ca vacchatarisatāni pañca ca ajasatāni pañca ca urabbhasatāni thūṇūpanītāni honti yaññatthāya. Yepissa te honti dāsāti vā pessāti vā kammakarāti vā, tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karontī”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imā gāthāyo abhāsi –

“Assamedhaṃ purisamedhaṃ, sammāpāsaṃ vājapeyyaṃ niraggaḷhaṃ;

Mahāyaññā mahārambhā [vājapeyyuṃ; niraggaḷaṃ mahārambhā (ka.)], na te honti mahapphalā.

“Ajeḷakā ca gāvo ca, vividhā yattha haññare;

Na taṃ sammaggatā yaññaṃ, upayanti mahesino.

“Ye ca yaññā nirārambhā, yajanti anukulaṃ sadā;

Ajeḷakā ca gāvo ca, vividhā nettha haññare;

Etaṃ sammaggatā yaññaṃ, upayanti mahesino.

“Etaṃ yajetha medhāvī, eso yañño mahapphalo;

Etañhi yajamānassa, seyyo hoti na pāpiyo;

Yañño ca vipulo hoti, pasīdanti ca devatā”ti.

☸---------------------------------------------------------------------

［九］ 第九 祭祀 Yaññasuttaṃ

一 [那时，世尊]住在舍卫城。

二 那时，拘萨罗国的波斯匿王正在准备一场大祭祀。有：五百头公牛、五百头小公牛、五百头小母牛、五百只山羊、五百只绵羊被带到祭祀柱旁，准备用于祭祀。

三 而且，那些国王的奴隶、使者或雇工们，也都是被棍棒和恐惧所逼迫，脸上流着泪，哭泣着做各种准备工作。

四 那时，许多比丘在上午，穿好衣服，拿着衣钵，进入舍卫城乞食。在舍卫城乞食完毕，吃过饭后，从乞食处回来，去到世尊那里。到了之后，礼敬世尊，然后坐在一边。坐在一边的那些比丘对世尊说：

五 “世尊！现在拘萨罗国的波斯匿王正在准备一场大祭祀：有五百头公牛、五百头小公牛、五百头小母牛、五百只山羊、五百只绵羊被带到祭祀柱旁，准备用于祭祀。而且，那些国王的奴隶、使者或雇工们，也都是被棍棒和恐惧所逼迫，脸上流着泪，哭泣着做各种准备工作。”

六 然后，世尊了知此事后，在那时说了这些偈颂：

马祭、人祭、掷棒祭、

胜饮祭、无遮大会祭——

这些大祭祀、大操劳， 并不会带来大果报。

在祭祀中，山羊、绵羊和牛，各种各样的（生命）被杀害，

走上正道的圣贤们， 不会去行这样的祭祀。

而那些没有杀戮操劳的祭祀， 依照传统恒常举行，

山羊、绵羊和牛， 各种生命在这里不被杀害；

走上正道的圣贤们， 会去行这样的祭祀。

智者应行这样的祭祀， 这样的祭祀有大果报；

因为对行此祭祀者来说， 只有更好，不会更糟；

祭祀是广大的， 诸天也随喜赞叹。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/3. Kosalasaṃyutta 拘萨罗相应 (SN 3, 112-136)/3.1 Paṭhamavagga 第一品 (SN 3.1-10, 112-121)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.10 Bandhanasutta 束缚 (SN 3.10, 121)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Bandhanasuttaṃ

121. Tena kho pana samayena raññā pasenadinā kosalena mahājanakāyo bandhāpito hoti, appekacce rajjūhi appekacce andūhi appekacce saṅkhalikāhi.

Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pavisiṃsu. Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – “idha, bhante, raññā pasenadinā kosalena mahājanakāyo bandhāpito, appekacce rajjūhi appekacce andūhi appekacce saṅkhalikāhī”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imā gāthāyo abhāsi –

“Na taṃ daḷhaṃ bandhanamāhu dhīrā,

Yadāyasaṃ dārujaṃ pabbajañca;

Sārattarattā maṇikuṇḍalesu,

Puttesu dāresu ca yā apekkhā.

“Etaṃ daḷhaṃ bandhanamāhu dhīrā,

Ohārinaṃ sithilaṃ duppamuñcaṃ;

Etampi chetvāna paribbajanti,

Anapekkhino kāmasukhaṃ pahāyā”ti.

Paṭhamo vaggo.

Tassuddānaṃ –

Daharo puriso jarā, piyaṃ attānarakkhito;

Appakā aḍḍakaraṇaṃ, mallikā yaññabandhananti.

☸---------------------------------------------------------------------

［一〇］ 第十 束缚 Bandhanasuttaṃ

一 又，那时候，拘萨罗国的波斯匿王，逮捕了许多人。有些人用绳索，有些人用脚镣，有些人用锁链［束缚他们］。

二 那时，许多比丘，在早晨，穿好衣服、拿着钵，进入舍卫城乞食。在舍卫城乞食完毕，饭后收好衣钵，前往世尊那里。到了之后，顶礼世尊，然后在一旁坐下。

三 在一旁坐下的那些比丘，对世尊这样说：“世尊！在这里，拘萨罗国的波斯匿王逮捕了许多人：有些人用绳索，有些人用脚镣，有些人用锁链［束缚他们］。”

四 那时，世尊了知这个情况后，当时诵出这些偈颂：

智者们说，那束缚，

不论铁制、木制或草绳制成，

都非坚固；

对珠宝耳环的极度贪恋，

对子女妻子的渴望牵挂，

这才是（坚固的束缚）。

智者们说，这束缚才坚固，

它把人向下拖，看似松缓却难挣脱；

斩断这个（束缚）后，

无欲无求的人们，舍弃感官欲乐而出家。

此品之摄颂：

年少、男人与衰老， 可爱者与自我保护，

少数、审判与惩罚， 末利夫人、祭祀与束缚。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/3. Kosalasaṃyutta 拘萨罗相应 (SN 3, 112-136)/3.2 Dutiyavagga 第二品 (SN 3.11-20, 122-131)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.1 Sattajaṭilasutta 结发修行者 (SN 3.11, 122)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyavaggo

1. Sattajaṭilasuttaṃ

122. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Tena kho pana samayena bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito bahidvārakoṭṭhake nisinno hoti. Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

Tena kho pana samayena satta ca jaṭilā satta ca nigaṇṭhā satta ca acelakā satta ca ekasāṭakā satta ca paribbājakā parūḷhakacchanakhalomā khārivividhamādāya [khārividhaṃ ādāya (pī.) dī. ni. 1.280 tadaṭṭhakathāpi oloketabbā] bhagavato avidūre atikkamanti. Atha kho rājā pasenadi kosalo uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā dakkhiṇajāṇumaṇḍalaṃ pathaviyaṃ nihantvā yena te satta ca jaṭilā satta ca nigaṇṭhā satta ca acelakā satta ca ekasāṭakā satta ca paribbājakā tenañjaliṃ paṇāmetvā tikkhattuṃ nāmaṃ sāvesi – “rājāhaṃ, bhante, pasenadi kosalo…pe… rājāhaṃ, bhante, pasenadi kosalo”ti.

Atha kho rājā pasenadi kosalo acirapakkantesu tesu sattasu ca jaṭilesu sattasu ca nigaṇṭhesu sattasu ca acelakesu sattasu ca ekasāṭakesu sattasu ca paribbājakesu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca – “ye te, bhante, loke arahanto vā arahattamaggaṃ vā samāpannā ete tesaṃ aññatarā”ti.

“Dujjānaṃ kho etaṃ, mahārāja, tayā gihinā kāmabhoginā puttasambādhasayanaṃ ajjhāvasantena kāsikacandanaṃ paccanubhontena mālāgandhavilepanaṃ dhārayantena jātarūparajataṃ sādiyantena – ‘ime vā arahanto, ime vā arahattamaggaṃ samāpannā’”ti.

“Saṃvāsena kho, mahārāja, sīlaṃ veditabbaṃ. Tañca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena. Saṃvohārena kho, mahārāja, soceyyaṃ veditabbaṃ. Tañca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena. Āpadāsu kho, mahārāja, thāmo veditabbo. So ca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena. Sākacchāya, kho, mahārāja, paññā veditabbā. Sā ca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā”ti.

“Acchariyaṃ, bhante, abbhutaṃ bhante! Yāva subhāsitamidaṃ, bhante, bhagavatā – ‘dujjānaṃ kho etaṃ, mahārāja, tayā gihinā kāmabhoginā puttasambādhasayanaṃ ajjhāvasantena kāsikacandanaṃ paccanubhontena mālāgandhavilepanaṃ dhārayantena jātarūparajataṃ sādiyantena – ime vā arahanto, ime vā arahattamaggaṃ samāpannā’ti. Saṃvāsena kho, mahārāja, sīlaṃ veditabbaṃ. Tañca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena. Saṃvohārena kho mahārāja, soceyyaṃ veditabbaṃ. Tañca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena. Āpadāsu kho, mahārāja, thāmo veditabbo. So ca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena. Sākacchāya kho, mahārāja, paññā veditabbā. Sā ca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā”ti.

“Ete, bhante, mama purisā carā ocarakā janapadaṃ ocaritvā āgacchanti. Tehi paṭhamaṃ ociṇṇaṃ ahaṃ pacchā osāpayissāmi [oyāyissāmi (sī.), ohayissāmi (syā. kaṃ.)]. Idāni te, bhante, taṃ rajojallaṃ pavāhetvā sunhātā suvilittā kappitakesamassū odātavatthā [odātavatthavasanā (sī.)] pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricāressantī”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imā gāthāyo abhāsi –

“Na vaṇṇarūpena naro sujāno,

Na vissase ittaradassanena;

Susaññatānañhi viyañjanena,

Asaññatā lokamimaṃ caranti.

“Patirūpako mattikākuṇḍalova,

Lohaḍḍhamāsova suvaṇṇachanno;

Caranti loke [eke (sī. pī.)] parivārachannā,

Anto asuddhā bahi sobhamānā”ti.

☸---------------------------------------------------------------------

第二品

［一一］ 第一 结发修行者 Sattajaṭilasuttaṃ

一 那时，世尊住在舍卫城的东园鹿子母讲堂。

二 又，那时候，傍晚时分，世尊从独坐禅修中起身，出来坐在门外的小亭子里。这时，拘萨罗国的波斯匿王来到世尊那里。到了之后，顶礼世尊，在一旁坐下。

三 那时候，有七位结发修行者、七位尼干陀外道、七位裸体修行者、七位只穿一件衣服的修行者、七位游方者，他们腋毛和体毛长长、指甲也很长，带着游方者的各种用具，从离世尊不远的地方经过。

四 这时，拘萨罗国的波斯匿王立刻从座位上站起来，整理上衣，偏袒右肩，右膝跪地，向那七位结发修行者、七位尼干陀外道、七位裸体修行者、七位只穿一件衣服的修行者、七位游方者合掌，三次报出自己的名字：“尊者们！我是拘萨罗国的波斯匿王……（重复）……尊者们！我是拘萨罗国的波斯匿王。”

五 这时，拘萨罗国的波斯匿王，等那七位结发修行者、七位尼干陀外道、七位裸体修行者、七位只穿一件衣服的修行者、七位游方者离开后不久，就直接来到世尊那里。到了之后，顶礼世尊，在一旁坐下。

六 在一旁坐下的拘萨罗国波斯匿王，对世尊说：“世尊！这些人，是在这个世界上已经证得阿罗汉，或是走在通往阿罗汉道上的人吗？”

七 “大王！这些人是阿罗汉吗？是走在阿罗汉道上的人吗？这对于像您这样身为国王，在家享受感官欲乐，住在儿女牵绊的居所中，使用迦尸国产的檀香，佩戴花鬘、涂抹香料，接受金银的人来说，是很难知道的。”

八 “大王！要知道一个人的**戒行（sīla）**，需要通过**共同生活（saṃvāsena）**。而且需要经过长时间，而非短暂时间；需要用心观察，而非不用心观察；需要有智慧的人，而非没有智慧的人才能了解。”

九 “大王！要知道一个人的**清净（soceyyaṃ）**，需要通过**共同交往（saṃvohārena）**。而且需要经过长时间，而非短暂时间；需要用心观察，而非不用心观察；需要有智慧的人，而非没有智慧的人才能了解。”

一〇 “大王！要知道一个人的**毅力（thāmo）**，需要在**危难之时（āpadāsu）**观察。而且需要经过长时间，而非短暂时间；需要用心观察，而非不用心观察；需要有智慧的人，而非没有智慧的人才能了解。”

一一 “大王！要知道一个人的**智慧（paññā）**，需要通过**共同讨论（sākacchāya）**。而且需要经过长时间，而非短暂时间；需要用心观察，而非不用心观察；需要有智慧的人，而非没有智慧的人才能了解。”

一二 “世尊！真是奇妙啊！世尊！真是未曾有过！世尊，这确实如世尊所说：‘大王！这对于在家享受感官欲乐……乃至……接受金银的人来说，是很难知道……（他们是阿罗汉，或走在阿罗汉道上）……’乃至……‘要知道智慧，需通过共同讨论，且要经过长时间，用心观察，由有智慧者了解。’”

一三 “世尊！这些人是我的密探、侦察人员，他们侦察各国后回来。先由他们初步侦察，之后我再做定论。”

一四 “世尊，现在他们洗去身上的尘土污垢，沐浴干净，涂抹香料，剃除须发，穿上洁白的衣服，正沉浸在五种感官欲乐中，享受具足的快乐呢！”

一五 那时，世尊了知这个情况后，当时诵出这些偈颂：

单凭外貌和形象， 难以真正了解人；

短暂的观察不可信。 因为以善于约束者的外表，

不受约束的人们 在这世间行走。

如同虚假的陶制耳环，

如同镀金的铜币；

有些人被随从围绕着在世间行走，

内心污秽不净， 外表却光鲜亮丽。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/3. Kosalasaṃyutta 拘萨罗相应 (SN 3, 112-136)/3.2 Dutiyavagga 第二品 (SN 3.11-20, 122-131)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.2 Pañcarājasutta 五王 (SN 3.12, 123)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Pañcarājasuttaṃ

123. Sāvatthinidānaṃ. Tena kho pana samayena pañcannaṃ rājūnaṃ pasenadipamukhānaṃ pañcahi kāmaguṇehi samappitānaṃ samaṅgībhūtānaṃ paricārayamānānaṃ ayamantarākathā udapādi – “kiṃ nu kho kāmānaṃ aggan”ti? Tatrekacce [tatreke (sī. pī.)] evamāhaṃsu – “rūpā kāmānaṃ aggan”ti. Ekacce evamāhaṃsu – “saddā kāmānaṃ aggan”ti. Ekacce evamāhaṃsu – “gandhā kāmānaṃ aggan”ti. Ekacce evamāhaṃsu – “rasā kāmānaṃ aggan”ti. Ekacce evamāhaṃsu – “phoṭṭhabbā kāmānaṃ aggan”ti. Yato kho te rājāno nāsakkhiṃsu aññamaññaṃ saññāpetuṃ.

Atha kho rājā pasenadi kosalo te rājāno etadavoca – “āyāma, mārisā, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā bhagavantaṃ etamatthaṃ paṭipucchissāma. Yathā no bhagavā byākarissati tathā naṃ dhāressāmā”ti [dhāreyyāmāti (sī. syā. kaṃ. pī.)]. “Evaṃ, mārisā”ti kho te rājāno rañño pasenadissa kosalassa paccassosuṃ.

Atha kho te pañca rājāno pasenadipamukhā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca – “idha, bhante, amhākaṃ pañcannaṃ rājūnaṃ pañcahi kāmaguṇehi samappitānaṃ samaṅgībhūtānaṃ paricārayamānānaṃ ayamantarākathā udapādi – ‘kiṃ nu kho kāmānaṃ aggan’ti? Ekacce evamāhaṃsu – ‘rūpā kāmānaṃ aggan’ti. Ekacce evamāhaṃsu – ‘saddā kāmānaṃ aggan’ti. Ekacce evamāhaṃsu – ‘gandhā kāmānaṃ aggan’ti. Ekacce evamāhaṃsu – ‘rasā kāmānaṃ aggan’ti. Ekacce evamāhaṃsu – ‘phoṭṭhabbā kāmānaṃ aggan’ti. Kiṃ nu kho, bhante, kāmānaṃ aggan”ti?

“Manāpapariyantaṃ khvāhaṃ, mahārāja, pañcasu kāmaguṇesu agganti vadāmi. Teva [te ca (sī. pī. ka.), ye ca (syā. kaṃ.)], mahārāja, rūpā ekaccassa manāpā honti, teva [te ca (sī. pī. ka.)] rūpā ekaccassa amanāpā honti. Yehi ca yo rūpehi attamano hoti paripuṇṇasaṅkappo, so tehi rūpehi aññaṃ rūpaṃ uttaritaraṃ vā paṇītataraṃ vā na pattheti. Te tassa rūpā paramā honti. Te tassa rūpā anuttarā honti.

“Teva, mahārāja, saddā ekaccassa manāpā honti, teva saddā ekaccassa amanāpā honti. Yehi ca yo saddehi attamano hoti paripuṇṇasaṅkappo, so tehi saddehi aññaṃ saddaṃ uttaritaraṃ vā paṇītataraṃ vā na pattheti. Te tassa saddā paramā honti. Te tassa saddā anuttarā honti.

“Teva, mahārāja, gandhā ekaccassa manāpā honti, teva gandhā ekaccassa amanāpā honti. Yehi ca yo gandhehi attamano hoti paripuṇṇasaṅkappo, so tehi gandhehi aññaṃ gandhaṃ uttaritaraṃ vā paṇītataraṃ vā na pattheti. Te tassa gandhā paramā honti. Te tassa gandhā anuttarā honti.

“Teva, mahārāja, rasā ekaccassa manāpā honti, teva rasā ekaccassa amanāpā honti. Yehi ca yo rasehi attamano hoti paripuṇṇasaṅkappo, so tehi rasehi aññaṃ rasaṃ uttaritaraṃ vā paṇītataraṃ vā na pattheti. Te tassa rasā paramā honti. Te tassa rasā anuttarā honti.

“Teva, mahārāja, phoṭṭhabbā ekaccassa manāpā honti, teva phoṭṭhabbā ekaccassa amanāpā honti. Yehi ca yo phoṭṭhabbehi attamano hoti paripuṇṇasaṅkappo, so tehi phoṭṭhabbehi aññaṃ phoṭṭhabbaṃ uttaritaraṃ vā paṇītataraṃ vā na pattheti. Te tassa phoṭṭhabbā paramā honti. Te tassa phoṭṭhabbā anuttarā hontī”ti.

Tena kho pana samayena candanaṅgaliko upāsako tassaṃ parisāyaṃ nisinno hoti. Atha kho candanaṅgaliko upāsako uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – “paṭibhāti maṃ bhagavā, paṭibhāti maṃ sugatā”ti. “Paṭibhātu taṃ candanaṅgalikā”ti bhagavā avoca.

Atha kho candanaṅgaliko upāsako bhagavato sammukhā tadanurūpāya gāthāya abhitthavi –

“Padumaṃ yathā kokanadaṃ sugandhaṃ,

Pāto siyā phullamavītagandhaṃ;

Aṅgīrasaṃ passa virocamānaṃ,

Tapantamādiccamivantalikkhe”ti.

Atha kho te pañca rājāno candanaṅgalikaṃ upāsakaṃ pañcahi uttarāsaṅgehi acchādesuṃ. Atha kho candanaṅgaliko upāsako tehi pañcahi uttarāsaṅgehi bhagavantaṃ acchādesīti.

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［一二］ 第二 五王 Pañcarājasuttaṃ

一 ［那时，世尊］住在舍卫城的因缘。

二 那时候，以波斯匿王为首的五位国王，正沉浸在五种感官欲乐中，充分享受着快乐。他们中间产生了这样的谈论：“到底哪种感官欲乐是第一位的呢？”

三 这时，有些人这样说：“色（视觉对象）是感官欲乐中第一位的。”有些人这样说：“声（听觉对象）是感官欲乐中第一位的。”有些人这样说：“香（嗅觉对象）是感官欲乐中第一位的。”有些人这样说：“味（味觉对象）是感官欲乐中第一位的。”有些人这样说：“触（触觉对象）是感官欲乐中第一位的。”当时，那些国王们，谁也无法说服对方。

四 这时，拘萨罗国的波斯匿王对其他国王说：“朋友们！我们来，一起去世尊那里，向世尊请教这个问题。世尊怎么为我们解说，我们就各自那样领受和记住。”

五 那几位国王回答拘萨罗国的波斯匿王：“朋友！确实如此。”

六 于是，那五位国王，以波斯匿王为首，前往世尊那里。到了之后，顶礼世尊，在一旁坐下。

七 在一旁坐下的拘萨罗国波斯匿王，把这件事情禀告世尊：“世尊！我们五位国王，沉浸在五种感官欲乐中，充分享受着快乐。我们中间产生了这样的谈论：‘到底哪种感官欲乐是第一位的呢？’有些人这样说：‘色是感官欲乐中第一位的。’有些人这样说：‘声是感官欲乐中第一位的。’有些人这样说：‘香是感官欲乐中第一位的。’有些人这样说：‘味是感官欲乐中第一位的。’有些人这样说：‘触是感官欲乐中第一位的。’世尊！到底哪种感官欲乐是第一位的呢？”

八 “大王！我说，在五种感官欲乐中，是以**个人喜好的极致（manāpapariyantaṃ）**为第一位的。大王！同样的**色**，对某些人是喜好的，而对另一些人却是不喜好的。如果一个人对某种色感到心满意足，愿望完全实现，他便不会再希求其它更殊胜、更美妙的色。对他而言，那种色就是最高的，对他而言，那种色就是无上的。”

九 “大王！同样的**声**……乃至……**香**……乃至……**味**……乃至……同样的**触**，对某些人是喜好的，而对另一些人却是不喜好的。如果一个人对某种触感到心满意足，愿望完全实现，他便不会再希求其它更殊胜、更美妙的触。对他而言，那种触就是最高的，对他而言，那种触就是无上的。”

一〇 那时候，有一位名叫栴檀杖（Candanaṅgalika）的优婆塞也坐在那群人中。这时，栴檀杖优婆塞从座位上站起，整理上衣，偏袒右肩，向世尊合掌，对世尊这样说：“世尊！我想到了！善逝！我想到了！”

一一 世尊说：“栴檀杖！那就显现它（说出来吧）。”

一二 于是，栴檀杖优婆塞在世尊面前，当场用相应的偈颂赞叹道：

犹如红莲花， 名为拘迦那达，芬芳香郁，

清晨盛开，香气不散；

看那鸯耆罗（佛陀），光辉照耀，

如同太阳，在空中燃烧。

一三 这时，那五位国王将五件上衣赠送给栴檀杖优婆塞，为他披上。

一四 然后，栴檀杖优婆塞用那五件上衣供养了世尊。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/3. Kosalasaṃyutta 拘萨罗相应 (SN 3, 112-136)/3.2 Dutiyavagga 第二品 (SN 3.11-20, 122-131)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.3 Doṇapākasutta 大食量 (SN 3.13, 124)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Doṇapākasuttaṃ

124. Sāvatthinidānaṃ. Tena kho pana samayena rājā pasenadi kosalo doṇapākakuraṃ [doṇapākasudaṃ (sī.), doṇapākaṃ sudaṃ (pī.)] bhuñjati. Atha kho rājā pasenadi kosalo bhuttāvī mahassāsī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

Atha kho bhagavā rājānaṃ pasenadiṃ kosalaṃ bhuttāviṃ mahassāsiṃ viditvā tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsi –

“Manujassa sadā satīmato,

Mattaṃ jānato laddhabhojane;

Tanukassa [tanu tassa (sī. pī.)] bhavanti vedanā,

Saṇikaṃ jīrati āyupālayan”ti.

Tena kho pana samayena sudassano māṇavo rañño pasenadissa kosalassa piṭṭhito ṭhito hoti. Atha kho rājā pasenadi kosalo sudassanaṃ māṇavaṃ āmantesi – “ehi tvaṃ, tāta sudassana, bhagavato santike imaṃ gāthaṃ pariyāpuṇitvā mama bhattābhihāre (bhattābhihāre) [( ) sī. syā. kaṃ. pī. potthakesu natthi] bhāsa. Ahañca te devasikaṃ kahāpaṇasataṃ (kahāpaṇasataṃ) [( ) sī. syā. kaṃ. potthakesu natthi] niccaṃ bhikkhaṃ pavattayissāmī”ti. “Evaṃ devā”ti kho sudassano māṇavo rañño pasenadissa kosalassa paṭissutvā bhagavato santike imaṃ gāthaṃ pariyāpuṇitvā rañño pasenadissa kosalassa bhattābhihāre sudaṃ bhāsati –

“Manujassa sadā satīmato,

Mattaṃ jānato laddhabhojane;

Tanukassa bhavanti vedanā,

Saṇikaṃ jīrati āyupālayan”ti.

Atha kho rājā pasenadi kosalo anupubbena nāḷikodanaparamatāya [nāḷikodanamattāya (ka.)] saṇṭhāsi. Atha kho rājā pasenadi kosalo aparena samayena susallikhitagatto pāṇinā gattāni anumajjanto tāyaṃ velāyaṃ imaṃ udānaṃ udānesi – “ubhayena vata maṃ so bhagavā atthena anukampi – diṭṭhadhammikena ceva atthena samparāyikena cā”ti.

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［一三］ 第三 大食量 Doṇapākasuttaṃ

一 ［那时，世尊］在舍卫城的因缘。那时候，拘萨罗国的波斯匿王常常吃一“多那”（doṇa，约等于四分之一蒲式耳）的米饭。

二 那时，拘萨罗国的波斯匿王吃完饭后，喘着粗气来到世尊那里。到了之后，顶礼世尊，在一旁坐下。

三 那时，世尊知道拘萨罗国的波斯匿王刚吃完饭，正在喘粗气，就在那个时候诵出这首偈颂：

若人常有正念，

饮食获得时知适量；

他的苦受则会减轻，

缓慢衰老，守护寿命长。

四 那时候，有个名叫善见（Sudassana）的年轻婆罗门，正站在拘萨罗国波斯匿王的身后。

五 这时，拘萨罗国的波斯匿王叫善见：“来，孩子善见，你到世尊跟前学习这首偈颂，并在我用饭时念诵。我将每天经常给你一百钱的供养。”

六 善见回答拘萨罗国波斯匿王说：“遵命，大王！” 于是他从世尊那里学会了这首偈颂，并在拘萨罗国波斯匿王用饭时念诵道：

若人常有正念，

饮食获得时知适量；

他的苦受则会减轻，

缓慢衰老，守护寿命长。

七 于是，拘萨罗国的波斯匿王逐渐地将食量减少到以一“那利卡”（nāḷikā，约等于四分之一doṇa）的米饭为最大限度。

八 后来，拘萨罗国的波斯匿王身体变得非常健康轻快，他用手抚摸着自己的四肢，当时发出了这句感兴语：“世尊确实以两种利益怜悯了我：现世的利益和未来的利益啊！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/3. Kosalasaṃyutta 拘萨罗相应 (SN 3, 112-136)/3.2 Dutiyavagga 第二品 (SN 3.11-20, 122-131)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.4 Paṭhamasaṅgāmasutta 第一次战斗 (SN 3.14, 125)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Paṭhamasaṅgāmasuttaṃ

125. Sāvatthinidānaṃ. Atha kho rājā māgadho ajātasattu vedehiputto caturaṅginiṃ senaṃ sannayhitvā rājānaṃ pasenadiṃ kosalaṃ abbhuyyāsi yena kāsi. Assosi kho rājā pasenadi kosalo – “rājā kira māgadho ajātasattu vedehiputto caturaṅginiṃ senaṃ sannayhitvā mamaṃ abbhuyyāto yena kāsī”ti. Atha kho rājā pasenadi kosalo caturaṅginiṃ senaṃ sannayhitvā rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ paccuyyāsi yena kāsi. Atha kho rājā ca māgadho ajātasattu vedehiputto rājā ca pasenadi kosalo saṅgāmesuṃ. Tasmiṃ kho pana saṅgāme rājā māgadho ajātasattu vedehiputto rājānaṃ pasenadiṃ kosalaṃ parājesi. Parājito ca rājā pasenadi kosalo sakameva [saṅgāmā (ka.)] rājadhāniṃ sāvatthiṃ paccuyyāsi [pāyāsi (sī. pī.)].

Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pavisiṃsu. Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –

“Idha, bhante, rājā māgadho ajātasattu vedehiputto caturaṅginiṃ senaṃ sannayhitvā rājānaṃ pasenadiṃ kosalaṃ abbhuyyāsi yena kāsi. Assosi kho, bhante, rājā pasenadi kosalo – ‘rājā kira māgadho ajātasattu vedehiputto caturaṅginiṃ senaṃ sannayhitvā mamaṃ abbhuyyāto yena kāsī’ti. Atha kho, bhante, rājā pasenadi kosalo caturaṅginiṃ senaṃ sannayhitvā rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ paccuyyāsi yena kāsi. Atha kho, bhante, rājā ca māgadho ajātasattu vedehiputto rājā ca pasenadi kosalo saṅgāmesuṃ. Tasmiṃ kho pana, bhante, saṅgāme rājā māgadho ajātasattu vedehiputto rājānaṃ pasenadiṃ kosalaṃ parājesi. Parājito ca, bhante, rājā pasenadi kosalo sakameva rājadhāniṃ sāvatthiṃ paccuyyāsī”ti.

“Rājā, bhikkhave, māgadho ajātasattu vedehiputto pāpamitto pāpasahāyo pāpasampavaṅko; rājā ca kho, bhikkhave, pasenadi kosalo kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko. Ajjeva [ajjatañca (sī. pī.), ajjevaṃ (syā. kaṃ.)], bhikkhave, rājā pasenadi kosalo imaṃ rattiṃ dukkhaṃ seti parājito”ti. Idamavoca…pe…

“Jayaṃ veraṃ pasavati, dukkhaṃ seti parājito;

Upasanto sukhaṃ seti, hitvā jayaparājayan”ti.

☸---------------------------------------------------------------------

［一四］ 第四 第一次战斗 Paṭhamasaṅgāmasuttaṃ

一 ［那时，世尊］在舍卫城的因缘。

那时，摩揭陀国韦提希之子阿阇世王，集结了象兵、马兵、车兵、步兵四种军队，针对拘萨罗国的波斯匿王，攻入了迦尸国。

二 拘萨罗国的波斯匿王听说了：“摩揭陀国韦提希之子阿阇世王，据说集结了四种军队，针对我攻入了迦尸国。”

三 于是，拘萨罗国的波斯匿王也集结了四种军队，前往迦尸国迎战摩揭陀国韦提希之子阿阇世王。

四 之后，摩揭陀国韦提希之子阿阇世王与拘萨罗国的波斯匿王交战。在那场战斗中，摩揭陀国韦提希之子阿阇世王击败了拘萨罗国的波斯匿王。战败的拘萨罗国波斯匿王，逃回了自己的首都舍卫城。

五 那时，有许多比丘，在早晨穿好衣、拿着钵，进入舍卫城乞食。在舍卫城乞食完毕，饭后收好衣钵，前往世尊那里。到了之后，顶礼世尊，然后在一旁坐下。在一旁坐下的那些比丘，把这件事情禀告世尊：

六 “世尊！在这里，摩揭陀国韦提希之子阿阇世王集结了四种军队，针对拘萨罗国的波斯匿王攻入了迦尸国。世尊！拘萨罗国的波斯匿王听说了……于是也集结四种军队前往迦尸国迎战……世尊！之后，两位国王交战。世尊！在那场战斗中，摩揭陀国韦提希之子阿阇世王击败了拘萨罗国的波斯匿王。世尊！战败的拘萨罗国波斯匿王逃回了自己的首都舍卫城。”

七 “诸比丘！摩揭陀国韦提希之子阿阇世王，有恶友、恶同伴、恶交往；而拘萨罗国的波斯匿王，诸比丘！有善友、善同伴、善交往。然而，诸比丘！就在今天，拘萨罗国的波斯匿王，作为战败者，今晚将痛苦地入睡。”

八 世尊说了这话……（省略）……

胜利滋生怨恨， 战败者痛苦难眠；

舍弃了胜利与失败的人， 内心平静，安稳快乐地睡去。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/3. Kosalasaṃyutta 拘萨罗相应 (SN 3, 112-136)/3.2 Dutiyavagga 第二品 (SN 3.11-20, 122-131)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.5 Dutiyasaṅgāmasutta 第二次战斗 (SN 3.15, 126)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Dutiyasaṅgāmasuttaṃ

126. [ettha “atha kho rājā pasenadi kosalo caturaṅginiṃ senaṃ sannayhitvā rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ abbhuyyāsī”ti ādinā pāṭhena bhavitabbaṃ. aṭṭhakathāyaṃ hi “abbhuyyāsīti parājaye garahappatto…pe… vuttajayakāraṇaṃ sutvā abhiuyyāsī”ti vuttaṃ] Atha kho rājā māgadho ajātasattu vedehiputto caturaṅginiṃ senaṃ sannayhitvā rājānaṃ pasenadiṃ kosalaṃ abbhuyyāsi yena kāsi. Assosi kho rājā pasenadi kosalo – “rājā kira māgadho ajātasattu vedehiputto caturaṅginiṃ senaṃ sannayhitvā mamaṃ abbhuyyāto yena kāsī”ti. Atha kho rājā pasenadi kosalo caturaṅginiṃ senaṃ sannayhitvā rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ paccuyyāsi yena kāsi. Atha kho rājā ca māgadho ajātasattu vedehiputto rājā ca pasenadi kosalo saṅgāmesuṃ. Tasmiṃ kho pana saṅgāme rājā pasenadi kosalo rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ parājesi, jīvaggāhañca naṃ aggahesi. Atha kho rañño pasenadissa kosalassa etadahosi – “kiñcāpi kho myāyaṃ rājā māgadho ajātasattu vedehiputto adubbhantassa dubbhati, atha ca pana me bhāgineyyo hoti. Yaṃnūnāhaṃ rañño māgadhassa ajātasattuno vedehiputtassa sabbaṃ hatthikāyaṃ pariyādiyitvā sabbaṃ assakāyaṃ pariyādiyitvā sabbaṃ rathakāyaṃ pariyādiyitvā sabbaṃ pattikāyaṃ pariyādiyitvā jīvantameva naṃ osajjeyyan”ti [ossajjeyyanti (sī. syā. kaṃ. pī.)].

Atha kho rājā pasenadi kosalo rañño māgadhassa ajātasattuno vedehiputtassa sabbaṃ hatthikāyaṃ pariyādiyitvā sabbaṃ assakāyaṃ pariyādiyitvā sabbaṃ rathakāyaṃ pariyādiyitvā sabbaṃ pattikāyaṃ pariyādiyitvā jīvantameva naṃ osajji [ossaji (sī.), ossajji (syā. kaṃ. pī.)].

Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pavisiṃsu. Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –

“Idha, bhante, rājā māgadho ajātasattu vedehiputto caturaṅginiṃ senaṃ sannayhitvā rājānaṃ pasenadiṃ kosalaṃ abbhuyyāsi yena kāsi. Assosi kho, bhante, rājā pasenadi kosalo – ‘rājā kira māgadho ajātasattu vedehiputto caturaṅginiṃ senaṃ sannayhitvā mamaṃ abbhuyyāto yena kāsī’ti. Atha kho, bhante, rājā pasenadi kosalo caturaṅginiṃ senaṃ sannayhitvā rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ paccuyyāsi yena kāsi. Atha kho, bhante, rājā ca māgadho ajātasattu vedehiputto rājā ca pasenadi kosalo saṅgāmesuṃ. Tasmiṃ kho pana, bhante, saṅgāme rājā pasenadi kosalo rājānaṃ māgadhaṃ ajātasattuṃ vedehiputtaṃ parājesi, jīvaggāhañca naṃ aggahesi. Atha kho, bhante, rañño pasenadissa kosalassa etadahosi – ‘kiñcāpi kho myāyaṃ rājā māgadho ajātasattu vedehiputto adubbhantassa dubbhati, atha ca pana me bhāgineyyo hoti. Yaṃnūnāhaṃ rañño māgadhassa ajātasattuno vedehiputtassa sabbaṃ hatthikāyaṃ pariyādiyitvā sabbaṃ assakāyaṃ sabbaṃ rathakāyaṃ sabbaṃ pattikāyaṃ pariyādiyitvā jīvantameva naṃ osajjeyyan’”ti.

“Atha kho, bhante, rājā pasenadi kosalo rañño māgadhassa ajātasattuno vedehiputtassa sabbaṃ hatthikāyaṃ pariyādiyitvā sabbaṃ assakāyaṃ pariyādiyitvā sabbaṃ rathakāyaṃ pariyādiyitvā sabbaṃ pattikāyaṃ pariyādiyitvā jīvantameva naṃ osajjī”ti. Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imā gāthāyo abhāsi –

“Vilumpateva puriso, yāvassa upakappati;

Yadā caññe vilumpanti, so vilutto viluppati [vilumpati (sī. pī. ka.)].

“Ṭhānañhi maññati bālo, yāva pāpaṃ na paccati;

Yadā ca paccati pāpaṃ, atha dukkhaṃ nigacchati.

“Hantā labhati [labhati hantā (sī. syā. kaṃ.)] hantāraṃ, jetāraṃ labhate jayaṃ;

Akkosako ca akkosaṃ, rosetārañca rosako;

Atha kammavivaṭṭena, so vilutto viluppatī”ti.

☸---------------------------------------------------------------------

［一五］ 第二次战斗 Dutiyasaṅgāmasuttaṃ

九 那时，摩揭陀国韦提希之子阿阇世王，集结了四种军队，针对拘萨罗国的波斯匿王［发动战争］，攻入了其迦尸国。

一〇 拘萨罗国的波斯匿王听说了：“摩揭陀国韦提希之子阿阇世王，据说集结了四种军队，攻入了我的迦尸国。”

一一 于是，拘萨罗国的波斯匿王也集结了四种军队，在迦尸国迎战摩揭陀国韦提希之子阿阇世王。

一二 就这样，摩揭陀国韦提希之子阿阇世王与拘萨罗国的波斯匿王之间爆发了战争。在这场战斗中，拘萨罗国的波斯匿王击败了摩揭陀国韦提希之子阿阇世王，并且活捉了他。

一三 这时，拘萨罗国的波斯匿王这样想：“这位摩揭陀国韦提希之子阿阇世王，虽然我没有伤害他，他却来伤害我，但他毕竟是我的外甥。不如我夺走摩揭陀国韦提希之子阿阇世王所有的象兵、马兵、车兵和步兵，然后把他活着释放了吧。”

一四 于是，拘萨罗国的波斯匿王夺走了摩揭陀国韦提希之子阿阇世王所有的象兵、马兵、车兵和步兵，然后把他活着释放了。

一五 那时，有许多比丘，在早晨穿好衣、拿着钵，进入舍卫城乞食。在舍卫城乞食完毕，饭后收好衣钵，前往世尊那里。到了之后，顶礼世尊，然后在一旁坐下。在一旁坐下的那些比丘，把这件事情禀告世尊：

一六 “世尊！如今，摩揭陀国韦提希之子阿阇世王集结了四种军队，针对拘萨罗国的波斯匿王，攻入了其迦尸国。世尊！拘萨罗国的波斯匿王听说后，也集结了四种军队迎战。在这次交战中，拘萨罗国的波斯匿王击败了摩揭陀国韦提希之子阿阇世王，并且活捉了他。世尊！之后，拘萨罗国的波斯匿王这样想：‘这位摩揭陀国韦提希之子阿阇世王，虽然我没有伤害他，他却来伤害我，但他毕竟是我的外甥。不如我夺走他所有的四种军队，然后把他活着释放吧。’世尊！就这样，拘萨罗国的波斯匿王夺走了摩揭陀国韦提希之子阿阇世王所有的四种军队，然后把他活着释放了。”

一七 那时，世尊了知这个情况后，当时诵出这些偈颂：

一个人去掠夺， 只要对自己有利；

但当别人掠夺他时， 那被掠夺者也会反过来掠夺。

愚人认为没事， 只要恶业还没成熟；

但当恶业成熟时， 他就会遭受痛苦。

杀人者会遇到杀己者， 征服者会遇到征服己者；

辱骂者会遭到辱骂， 激怒者会遭到激怒；

就这样，随着业力的轮转， 掠夺者自己也会被掠夺。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/3. Kosalasaṃyutta 拘萨罗相应 (SN 3, 112-136)/3.2 Dutiyavagga 第二品 (SN 3.11-20, 122-131)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.6 Mallikāsutta 末利夫人 (SN 3.16, 127)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Mallikāsuttaṃ

127. Sāvatthinidānaṃ. Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Atha kho aññataro puriso yena rājā pasenadi kosalo tenupasaṅkami; upasaṅkamitvā rañño pasenadissa kosalassa upakaṇṇake ārocesi – “mallikā, deva, devī dhītaraṃ vijātā”ti. Evaṃ vutte, rājā pasenadi kosalo anattamano ahosi.

Atha kho bhagavā rājānaṃ pasenadiṃ kosalaṃ anattamanataṃ viditvā tāyaṃ velāyaṃ imā gāthāyo abhāsi –

“Itthīpi hi ekacciyā, seyyā posa janādhipa;

Medhāvinī sīlavatī, sassudevā patibbatā.

“Tassā yo jāyati poso, sūro hoti disampati;

Tādisā subhagiyā [subhariyāputto (ka.)] putto, rajjampi anusāsatī”ti.

☸---------------------------------------------------------------------

［一六］ 第六 末利夫人 Mallikāsuttaṃ

一 舍卫城的因缘。

二 那时，拘萨罗国的波斯匿王来到世尊那里。到了之后，顶礼世尊，在一旁坐下。

三 这时，有一个人来到拘萨罗国波斯匿王跟前，靠近国王的耳朵小声禀报说：“大王！末利夫人生了一个女儿。”

四 听到这话时，拘萨罗国的波斯匿王感到不高兴。

五 那时，世尊知道拘萨罗国波斯匿王不高兴，于是当时诵出这些偈颂：

人民的主宰啊！ 有时女子甚至比男子更优秀；

若她有智慧、持戒律、 尊敬公婆、忠于丈夫。

她所生的儿子， 会成为英雄、国土的主人；

这样贤良妻子的儿子， 甚至能够统治王国。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/3. Kosalasaṃyutta 拘萨罗相应 (SN 3, 112-136)/3.2 Dutiyavagga 第二品 (SN 3.11-20, 122-131)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.7 Appamādasutta 不放逸 (SN 3.17, 128)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Appamādasuttaṃ

128. Sāvatthinidānaṃ. Ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca – “atthi nu kho, bhante, eko dhammo yo ubho atthe samadhiggayha tiṭṭhati – diṭṭhadhammikañceva atthaṃ samparāyikañcā”ti?

“Atthi kho, mahārāja, eko dhammo yo ubho atthe samadhiggayha tiṭṭhati – diṭṭhadhammikañceva atthaṃ samparāyikañcā”ti.

“Katamo pana, bhante, eko dhammo, yo ubho atthe samadhiggayha tiṭṭhati – diṭṭhadhammikañceva atthaṃ samparāyikañcā”ti?

“Appamādo kho, mahārāja, eko dhammo, yo ubho atthe samadhiggayha tiṭṭhati – diṭṭhadhammikañceva atthaṃ samparāyikañcāti. Seyyathāpi, mahārāja, yāni kānici jaṅgalānaṃ [jaṅgamānaṃ (sī. pī.)] pāṇānaṃ padajātāni, sabbāni tāni hatthipade samodhānaṃ gacchanti, hatthipadaṃ tesaṃ aggamakkhāyati – yadidaṃ mahantattena; evameva kho, mahārāja, appamādo eko dhammo, yo ubho atthe samadhiggayha tiṭṭhati – diṭṭhadhammikañceva atthaṃ samparāyikañcā”ti. Idamavoca…pe…

“Āyuṃ arogiyaṃ vaṇṇaṃ, saggaṃ uccākulīnataṃ;

Ratiyo patthayantena, uḷārā aparāparā.

“Appamādaṃ pasaṃsanti, puññakiriyāsu paṇḍitā;

Appamatto ubho atthe, adhiggaṇhāti paṇḍito.

“Diṭṭhe dhamme ca yo attho, yo cattho samparāyiko;

Atthābhisamayā dhīro, paṇḍitoti pavuccatī”ti.

☸---------------------------------------------------------------------

［一七］ 第七 不放逸 Appamādasuttaṃ

一 ［那时，世尊］在舍卫城的因缘。

二 在一旁坐下的拘萨罗国波斯匿王对世尊这样说：“世尊！是否有一种法，能够同时获得两种利益——即现世的利益和未来的利益呢？”

三 “大王！确实有一种法，能够同时获得现世和未来的两种利益。”

四 “世尊！那能够同时获得现世利益和未来利益的一种法，是什么呢？”

五 “大王！能够同时获得现世利益和未来利益的一种法，就是**不放逸（appamāda）**。大王！就好比所有在地上行走的动物的足迹，都能被包含在大象的足迹里，大象的足迹因其巨大而被认为是它们中最重要的；同样地，大王！不放逸这一个法，能够同时获得两种利益——即现世的利益和未来的利益。”

六 世尊宣说了这个……（省略）……

期望长寿、健康与美貌， 生天界及高贵出身，

以及接连不断的巨大快乐。

智者们在行善积福时， 赞叹不放逸；

不放逸的智者能获得 两种利益。

既有现世生活中的利益， 也有未来世的利益；

因为领悟了这（双重）利益，坚定者被称为智者。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/3. Kosalasaṃyutta 拘萨罗相应 (SN 3, 112-136)/3.2 Dutiyavagga 第二品 (SN 3.11-20, 122-131)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.8 Kalyāṇamittasutta 善友 (SN 3.18, 129)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Kalyāṇamittasuttaṃ

129. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca – “idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘svākkhāto bhagavatā dhammo, so ca kho kalyāṇamittassa kalyāṇasahāyassa kalyāṇasampavaṅkassa, no pāpamittassa no pāpasahāyassa no pāpasampavaṅkassā’”ti.

“Evametaṃ, mahārāja, evametaṃ, mahārāja! Svākkhāto, mahārāja, mayā dhammo. So ca kho kalyāṇamittassa kalyāṇasahāyassa kalyāṇasampavaṅkassa, no pāpamittassa no pāpasahāyassa no pāpasampavaṅkassāti.

“Ekamidāhaṃ, mahārāja, samayaṃ sakkesu viharāmi nagarakaṃ nāma sakyānaṃ nigamo. Atha kho, mahārāja, ānando bhikkhu yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho, mahārāja, ānando bhikkhu maṃ etadavoca – ‘upaḍḍhamidaṃ, bhante, brahmacariyassa – yadidaṃ kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā’”ti.

“Evaṃ vuttāhaṃ, mahārāja, ānandaṃ bhikkhuṃ etadavocaṃ – ‘mā hevaṃ, ānanda, mā hevaṃ, ānanda! Sakalameva hidaṃ, ānanda, brahmacariyaṃ – yadidaṃ kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā. Kalyāṇamittassetaṃ, ānanda, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissati’”.

“Kathañca, ānanda, bhikkhu kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti? Idhānanda, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ, sammāsaṅkappaṃ bhāveti…pe… sammāvācaṃ bhāveti…pe… sammākammantaṃ bhāveti…pe… sammāājīvaṃ bhāveti…pe… sammāvāyāmaṃ bhāveti…pe… sammāsatiṃ bhāveti…pe… sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ kho, ānanda, bhikkhu kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti. Tadamināpetaṃ, ānanda, pariyāyena veditabbaṃ yathā sakalamevidaṃ brahmacariyaṃ – yadidaṃ kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā”ti.

“Mamañhi, ānanda, kalyāṇamittaṃ āgamma jātidhammā sattā jātiyā parimuccanti, jarādhammā sattā jarāya parimuccanti, byādhidhammā sattā byādhito parimuccanti, maraṇadhammā sattā maraṇena parimuccanti, sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti. Iminā kho etaṃ, ānanda, pariyāyena veditabbaṃ yathā sakalamevidaṃ brahmacariyaṃ – yadidaṃ kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā”ti.

“Tasmātiha te, mahārāja, evaṃ sikkhitabbaṃ – ‘kalyāṇamitto bhavissāmi kalyāṇasahāyo kalyāṇasampavaṅko’ti. Evañhi te, mahārāja, sikkhitabbaṃ.

“Kalyāṇamittassa te, mahārāja, kalyāṇasahāyassa kalyāṇasampavaṅkassa ayaṃ eko dhammo upanissāya vihātabbo – appamādo kusalesu dhammesu.

“Appamattassa te, mahārāja, viharato appamādaṃ upanissāya, itthāgārassa anuyantassa evaṃ bhavissati – ‘rājā kho appamatto viharati, appamādaṃ upanissāya. Handa, mayampi appamattā viharāma, appamādaṃ upanissāyā’”ti.

“Appamattassa te, mahārāja, viharato appamādaṃ upanissāya, khattiyānampi anuyantānaṃ evaṃ bhavissati – ‘rājā kho appamatto viharati appamādaṃ upanissāya. Handa, mayampi appamattā viharāma, appamādaṃ upanissāyā’”ti.

“Appamattassa te, mahārāja, viharato appamādaṃ upanissāya, balakāyassapi evaṃ bhavissati – ‘rājā kho appamatto viharati appamādaṃ upanissāya. Handa, mayampi appamattā viharāma, appamādaṃ upanissāyā’”ti.

“Appamattassa te, mahārāja, viharato appamādaṃ upanissāya, negamajānapadassapi evaṃ bhavissati – ‘rājā kho appamatto viharati, appamādaṃ upanissāya. Handa, mayampi appamattā viharāma, appamādaṃ upanissāyā’”ti?

“Appamattassa te, mahārāja, viharato appamādaṃ upanissāya, attāpi gutto rakkhito bhavissati – itthāgārampi guttaṃ rakkhitaṃ bhavissati, kosakoṭṭhāgārampi guttaṃ rakkhitaṃ bhavissatī”ti. Idamavoca…pe…

“Bhoge patthayamānena, uḷāre aparāpare;

Appamādaṃ pasaṃsanti, puññakiriyāsu paṇḍitā.

“Appamatto ubho atthe, adhiggaṇhāti paṇḍito;

Diṭṭhe dhamme ca yo attho, yo cattho samparāyiko;

Atthābhisamayā dhīro, paṇḍitoti pavuccatī”ti.

☸---------------------------------------------------------------------

［一八］ 第八 善友 Kalyāṇamittasuttaṃ

一 ［那时，世尊］住在舍卫城的因缘。

二 在一旁坐下的拘萨罗国波斯匿王对世尊这样说：“世尊！当我独自静处、深入思考时，心中生起了这样的想法：‘世尊善巧宣说的法，是为那些拥有善友、善同伴、善交往的人而说的，不是为那些拥有恶友、恶同伴、恶交往的人而说的。’”

三 “大王！正是如此，大王！正是如此。大王！我善巧宣说的法，确实是为那些拥有善友、善同伴、善交往的人而说的，不是为那些拥有恶友、恶同伴、恶交往的人而说的。”

四 “大王！曾有一次，我住在释迦族一个叫做‘ नगरकं (Nagarakaṃ)’的市镇里。”

五 “大王！那时，阿难比丘来到我这里。到了之后，顶礼我，然后在一旁坐下。大王！在一旁坐下的阿难比丘对我说：‘世尊！这善友谊、善同伴、善交往，就是清净梵行的一半了。’”

六 “大王！听他这么说后，我对阿难比丘这样说：‘阿难！不要这么说。阿难！不要这么说。阿难！这善友谊、善同伴、善交往，就是清净梵行的**全部**啊。阿难！对于一个拥有善友、善同伴、善交往的比丘，可以期待他会修习八支圣道，会常常修习八支圣道。’”

七 “阿难！拥有善友、善同伴、善交往的比丘，是如何修习八支圣道，常常修习八支圣道的呢？”

八 “阿难！在这里，比丘修习**正见**，它基于远离、基于离贪、基于寂灭，并趋向于彻底舍离。他修习**正思**……（省略）……他修习**正语**……（省略）……他修习**正业**……（省略）……他修习**正命**……（省略）……他修习**正精进**……（省略）……他修习**正念**……（省略）……他修习**正定**，它基于远离、基于离贪、基于寂灭，并趋向于彻底舍离。阿难！就是这样，拥有善友、善同伴、善交往的比丘修习八支圣道，常常修习八支圣道。”

九 “阿难！由此方法也应当知道，这善友谊、善同伴、善交往，就是清净梵行的全部。”

一〇 “阿难！正是因为依靠我这位善友，有**生**法（注定要出生）的众生，得以从‘生’中解脱；有**老**法（注定要衰老）的众生，得以从‘老’中解脱；有**病**法（注定要生病）的众生，得以从‘病’中解脱；有**死**法（注定要死亡）的众生，得以从‘死’中解脱；有**愁、悲、苦、忧、恼**法（注定要经历这些）的众生，得以从愁、悲、苦、忧、恼中解脱。阿难！由此方法也应当知道，这善友谊、善同伴、善交往，就是清净梵行的全部。”

一一 “大王！因此，您应当这样学习：‘我将成为拥有善友、善同伴、善交往的人。’大王！您确实应当这样学习。大王！对于拥有善友、善同伴、善交往的您来说，应当依止这一法而住，那就是：在善法上**不放逸**。”

一二 “大王！当您依止不放逸、住于不放逸时，跟随您的后宫嫔妃们也会这样想：‘国王依止不放逸、住于不放逸，好啊，我们也应当依止不放逸、住于不放逸。’”

一三 “大王！当您依止不放逸、住于不放逸时，跟随您的刹帝利（贵族）侍臣们也会这样想：‘国王依止不放逸、住于不放逸；好啊，我们也应当依止不放逸、住于不放逸。’”

一四 “大王！当您依止不放逸、住于不放逸时，您的军队也会这样想：‘国王依止不放逸、住于不放逸；好啊，我们也应当依止不放逸、住于不放逸。’”

一五 “大王！当您依止不放逸、住于不放逸时，您的城市和乡村的居民也会这样想：‘国王依止不放逸、住于不放逸；好啊，我们也应当依止不放逸、住于不放逸。’”

一五（续） “大王！当您依止不放逸、住于不放逸时，您自己就能得到守护和保护，您的后宫也能得到守护和保护，您的国库和粮仓也能得到守护和保护。”

一六 ［世尊宣说了……乃至……］

若想追求财富， 无论是巨大还是不断增长；

智者们在行善积福时， 都赞叹不放逸。

不放逸的智者能获得 两种利益；

既有现世生活中的利益， 也有未来世的利益；

因为领悟了这（双重）利益，坚定者被称为智者。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/3. Kosalasaṃyutta 拘萨罗相应 (SN 3, 112-136)/3.2 Dutiyavagga 第二品 (SN 3.11-20, 122-131)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.9 Paṭhamaaputtakasutta 无子嗣（之一） (SN 3.19, 130)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Paṭhamaaputtakasuttaṃ

130. Sāvatthinidānaṃ. Atha kho rājā pasenadi kosalo divā divassa yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho rājānaṃ pasenadiṃ kosalaṃ bhagavā etadavoca – “handa, kuto nu tvaṃ, mahārāja, āgacchasi divā divassā”ti?

“Idha, bhante, sāvatthiyaṃ seṭṭhi gahapati kālaṅkato. Tamahaṃ aputtakaṃ sāpateyyaṃ rājantepuraṃ atiharitvā āgacchāmi. Asīti, bhante, satasahassāni hiraññasseva, ko pana vādo rūpiyassa! Tassa kho pana, bhante, seṭṭhissa gahapatissa evarūpo bhattabhogo ahosi – kaṇājakaṃ bhuñjati bilaṅgadutiyaṃ. Evarūpo vatthabhogo ahosi – sāṇaṃ dhāreti tipakkhavasanaṃ. Evarūpo yānabhogo ahosi – jajjararathakena yāti paṇṇachattakena dhāriyamānenā”ti.

“Evametaṃ, mahārāja, evametaṃ, mahārāja! Asappuriso kho, mahārāja, uḷāre bhoge labhitvā nevattānaṃ sukheti pīṇeti, na mātāpitaro sukheti pīṇeti, na puttadāraṃ sukheti pīṇeti, na dāsakammakaraporise sukheti pīṇeti, na mittāmacce sukheti pīṇeti, na samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhāpeti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ. Tassa te bhoge evaṃ sammā aparibhuñjiyamāne [aparibhuñjamāno (sabbattha)] rājāno vā haranti corā vā haranti aggi vā ḍahati udakaṃ vā vahati appiyā vā dāyādā haranti. Evaṃsa te [evaṃ sante (sī. pī.)], mahārāja, bhogā sammā aparibhuñjiyamānā parikkhayaṃ gacchanti, no paribhogaṃ.

“Seyyathāpi, mahārāja, amanussaṭṭhāne pokkharaṇī acchodakā sītodakā sātodakā setodakā supatitthā ramaṇīyā. Taṃ jano neva hareyya na piveyya na nahāyeyya na yathāpaccayaṃ vā kareyya. Evañhi taṃ, mahārāja, udakaṃ sammā aparibhuñjiyamānaṃ [aparibhuñjamānaṃ (syā. kaṃ.)] parikkhayaṃ gaccheyya, no paribhogaṃ. Evameva kho, mahārāja, asappuriso uḷāre bhoge labhitvā nevattānaṃ sukheti pīṇeti, na mātāpitaro sukheti pīṇeti, na puttadāraṃ sukheti pīṇeti, na dāsakammakaraporise sukheti pīṇeti, na mittāmacce sukheti pīṇeti, na samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhāpeti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ. Tassa te bhoge evaṃ sammā aparibhuñjiyamāne rājāno vā haranti corā vā haranti aggi vā ḍahati udakaṃ vā vahati appiyā vā dāyādā haranti. Evaṃsa te [evaṃ sante (sī. pī.)], mahārāja, bhogā sammā aparibhuñjiyamānā parikkhayaṃ gacchanti, no paribhogaṃ.

“Sappuriso ca kho, mahārāja, uḷāre bhoge labhitvā attānaṃ sukheti pīṇeti, mātāpitaro sukheti pīṇeti, puttadāraṃ sukheti pīṇeti, dāsakammakaraporise sukheti pīṇeti, mittāmacce sukheti pīṇeti, samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhāpeti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ. Tassa te bhoge evaṃ sammā paribhuñjiyamāne neva rājāno haranti, na corā haranti, na aggi ḍahati, na udakaṃ vahati, na appiyā dāyādā haranti. Evaṃsa te, mahārāja, bhogā sammā paribhuñjiyamānā paribhogaṃ gacchanti, no parikkhayaṃ.

“Seyyathāpi, mahārāja, gāmassa vā nigamassa vā avidūre pokkharaṇī acchodakā sītodakā sātodakā setodakā supatitthā ramaṇīyā. Tañca udakaṃ jano hareyyapi piveyyapi nahāyeyyapi yathāpaccayampi kareyya. Evañhi taṃ, mahārāja, udakaṃ sammā paribhuñjiyamānaṃ paribhogaṃ gaccheyya, no parikkhayaṃ. Evameva kho, mahārāja, sappuriso uḷāre bhoge labhitvā attānaṃ sukheti pīṇeti, mātāpitaro sukheti pīṇeti, puttadāraṃ sukheti pīṇeti, dāsakammakaraporise sukheti pīṇeti, mittāmacce sukheti pīṇeti, samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhāpeti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ. Tassa te bhoge evaṃ sammā paribhuñjiyamāne neva rājāno haranti, na corā haranti, na aggi ḍahati, na udakaṃ vahati, na appiyā dāyādā haranti. Evaṃsa te, mahārāja, bhogā sammā paribhuñjiyamānā paribhogaṃ gacchanti, no parikkhayan”ti.

“Amanussaṭṭhāne udakaṃva sītaṃ,

Tadapeyyamānaṃ parisosameti;

Evaṃ dhanaṃ kāpuriso labhitvā,

Nevattanā bhuñjati no dadāti.

Dhīro ca viññū adhigamma bhoge,

So bhuñjati kiccakaro ca hoti;

So ñātisaṅghaṃ nisabho bharitvā,

Anindito saggamupeti ṭhānan”ti.

☸---------------------------------------------------------------------

［一九］ 第九 无子嗣（之一） Paṭhamaaputtakasuttaṃ

一 舍卫城的因缘。

二 那时，拘萨罗国的波斯匿王，在日中时分来到世尊那里。到了之后，顶礼世尊，在一旁坐下。世尊对在一旁坐下的拘萨罗国波斯匿王说：“喂，大王！您这大白天的从哪里来啊？”

三 “世尊！就在这舍卫城，有位富商、家长去世了。因为他没有子嗣，我刚去把他的财产（sāpateyyaṃ）接收到王宫里来。世尊！光是黄金就有八百万，更不用说白银了！可是，世尊！这位富商、家长的饮食受用是这样的：他吃碎米（或带有糠的米），配着酸米汤。他的衣着受用是这样的：他穿着用三片粗麻布缝成的衣服。他的车乘受用是这样的：他乘坐一辆破旧的小车，车上撑着一把用树叶做的伞。”

四 “大王！正是这样。大王！正是这样。大王！**卑劣之人（asappurisa）**获得了巨大的财富后，既不让自己快乐满足，也不让父母快乐满足，不让妻儿快乐满足，不让奴隶、工人和仆役快乐满足，不让朋友和同事快乐满足，也不向沙门、婆罗门做能导向善趣、带来善果、转生天界的上等布施。他的那些财富，因为没有这样被正当地使用，结果要么被国王没收，要么被盗贼抢走，要么被火烧毁，要么被水冲走，要么被他不喜欢的继承人夺走。大王！就这样，那些财富因为没有被正当地使用，最终走向毁灭（parikkhayaṃ），而没有被享用（paribhogaṃ）。”

五 “大王！譬如在一处无人居住的地方有一个池塘，水质清澈、清凉、甘甜、纯净，岸边平整宜人。但没有人去打水、去喝水、去沐浴，或者根据需要去使用它。大王！那么，这池水因为没有被正当地使用，就会走向干涸耗尽，而没有被享用。同样地，大王！卑劣之人获得了巨大的财富后，既不让自己快乐满足，也不让父母、妻儿、奴仆、朋友快乐满足，也不向沙门、婆罗门做能导向善趣、带来善果、转生天界的上等布施。他的那些财富，因为没有这样被正当地使用，结果要么被国王没收，要么被盗贼抢走，要么被火烧毁，要么被水冲走，要么被他不喜欢的继承人夺走。大王！就这样，那些财富因为没有被正当地使用，最终走向毁灭，而没有被享用。”

六 “而**贤善之人（sappurisa）**，大王！获得了巨大的财富后，会让自己快乐满足，让父母快乐满足，让妻儿快乐满足，让奴隶、工人和仆役快乐满足，让朋友和同事快乐满足，并且向沙门、婆罗门做能导向善趣、带来善果、转生天界的上等布施。他的那些财富，因为这样被正当地使用，所以不会被国王没收，不会被盗贼抢走，不会被火烧毁，不会被水冲走，也不会被不喜欢的继承人夺走。大王！就这样，那些财富因为被正当地使用，所以得到了享用，而不会走向毁灭。”

七 “大王！譬如在一个村庄或市镇附近有一个池塘，水质清澈、清凉、甘甜、纯净，岸边平整宜人。人们会去打水、喝水、沐浴，并根据需要使用它。大王！那么，这池水因为被正当地使用，所以得到了享用，而不会走向干涸耗尽。同样地，大王！贤善之人获得了巨大的财富后，会让自己快乐满足，让父母、妻儿、奴仆、朋友快乐满足，并且向沙门、婆罗门做……（省略）……上等布施。……（省略）……大王！就这样，那些财富因为被正当地使用，所以得到了享用，而不会走向毁灭。”

八 ［世尊如是宣说……乃至……］

如同无人荒野的清凉之水，

无人饮用，终将干涸耗尽；

同样，卑劣之人获得财富后，

既不自己享用，也不给予他人。

而坚定、明智的贤者获得财富后，

他既享用财富，也履行责任；

他如同牛王般供养亲族群体，

毫无指责地往生天界善趣。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/3. Kosalasaṃyutta 拘萨罗相应 (SN 3, 112-136)/3.2 Dutiyavagga 第二品 (SN 3.11-20, 122-131)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.10 Dutiyaaputtakasutta 无子二 (SN 3.20, 131)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Dutiyaaputtakasuttaṃ

131. Atha kho rājā pasenadi kosalo divā divassa yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ nisinnaṃ kho rājānaṃ pasenadiṃ kosalaṃ bhagavā etadavoca – “handa, kuto nu tvaṃ, mahārāja, āgacchasi divā divassā”ti?

“Idha, bhante, sāvatthiyaṃ seṭṭhi gahapati kālaṅkato. Tamahaṃ aputtakaṃ sāpateyyaṃ rājantepuraṃ atiharitvā āgacchāmi. Sataṃ, bhante, satasahassāni hiraññasseva, ko pana vādo rūpiyassa! Tassa kho pana, bhante, seṭṭhissa gahapatissa evarūpo bhattabhogo ahosi – kaṇājakaṃ bhuñjati bilaṅgadutiyaṃ. Evarūpo vatthabhogo ahosi – sāṇaṃ dhāreti tipakkhavasanaṃ. Evarūpo yānabhogo ahosi – jajjararathakena yāti paṇṇachattakena dhāriyamānenā”ti.

“Evametaṃ, mahārāja, evametaṃ, mahārāja! Bhūtapubbaṃ so, mahārāja, seṭṭhi gahapati taggarasikhiṃ nāma paccekasambuddhaṃ piṇḍapātena paṭipādesi. ‘Detha samaṇassa piṇḍan’ti vatvā uṭṭhāyāsanā pakkāmi. Datvā ca pana pacchā vippaṭisārī ahosi – ‘varametaṃ piṇḍapātaṃ dāsā vā kammakarā vā bhuñjeyyun’ti. Bhātu ca pana ekaputtakaṃ sāpateyyassa kāraṇā jīvitā voropesi.

“Yaṃ kho so, mahārāja, seṭṭhi gahapati taggarasikhiṃ paccekasambuddhaṃ piṇḍapātena paṭipādesi, tassa kammassa vipākena sattakkhattuṃ sugatiṃ saggaṃ lokaṃ upapajji. Tasseva kammassa vipākāvasesena imissāyeva sāvatthiyā sattakkhattuṃ seṭṭhittaṃ kāresi. Yaṃ kho so, mahārāja, seṭṭhi gahapati datvā pacchā vippaṭisārī ahosi – ‘varametaṃ piṇḍapātaṃ dāsā vā kammakarā vā bhuñjeyyun’ti, tassa kammassa vipākena nāssuḷārāya bhattabhogāya cittaṃ namati, nāssuḷārāya vatthabhogāya cittaṃ namati, nāssuḷārāya yānabhogāya cittaṃ namati, nāssuḷārānaṃ pañcannaṃ kāmaguṇānaṃ bhogāya cittaṃ namati. Yaṃ kho so, mahārāja, seṭṭhi gahapati bhātu ca pana ekaputtakaṃ sāpateyyassa kāraṇā jīvitā voropesi, tassa kammassa vipākena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni niraye paccittha. Tasseva kammassa vipākāvasesena idaṃ sattamaṃ aputtakaṃ sāpateyyaṃ rājakosaṃ paveseti. Tassa kho, mahārāja, seṭṭhissa gahapatissa purāṇañca puññaṃ parikkhīṇaṃ, navañca puññaṃ anupacitaṃ. Ajja pana, mahārāja, seṭṭhi gahapati mahāroruve niraye paccatī”ti. “Evaṃ, bhante, seṭṭhi gahapati mahāroruvaṃ nirayaṃ upapanno”ti. “Evaṃ, mahārāja, seṭṭhi gahapati mahāroruvaṃ nirayaṃ upapanno”ti. Idamavoca…pe….

“Dhaññaṃ dhanaṃ rajataṃ jātarūpaṃ, pariggahaṃ vāpi yadatthi kiñci;

Dāsā kammakarā pessā, ye cassa anujīvino.

“Sabbaṃ nādāya gantabbaṃ, sabbaṃ nikkhippagāminaṃ [nikkhīpagāminaṃ (syā. kaṃ. ka.)];

Yañca karoti kāyena, vācāya uda cetasā.

“Tañhi tassa sakaṃ hoti, tañca ādāya gacchati;

Tañcassa anugaṃ hoti, chāyāva anapāyinī.

“Tasmā kareyya kalyāṇaṃ, nicayaṃ samparāyikaṃ;

Puññāni paralokasmiṃ, patiṭṭhā honti pāṇina”ntntti.

Dutiyo vaggo.

Tassuddānaṃ –

Jaṭilā pañca rājāno, doṇapākakurena ca;

Saṅgāmena dve vuttāni, mallikā [dhītarā (bahūsu)] dve appamādena ca;

Aputtakena dve vuttā, vaggo tena pavuccatīti.

☸---------------------------------------------------------------------

［二］ 第十 无子（其二） Dutiyaaputtakasuttaṃ

一 那时，拘萨罗国的波斯匿王，在中午时分前往世尊那里。去到后，礼敬世尊，坐在一旁，世尊对坐在一旁的拘萨罗国波斯匿王说道：“大王！你中午时分是从哪里来呢？”

二 “世尊，就在刚才，舍卫城的一位长者居士去世了。他没有子嗣，我刚接收了他无后继承的财产前来，（这些财产已）运入王宫。世尊，光是黄金就有一千万，更不用说白银了！然而，世尊，这位（如此富有的）长者居士所享用的食物是这样的：吃的是带有酸粥的碎米饭。所享用的衣物是这样的：穿的是由三片麻布缝成的粗衣。所享用的车乘是这样的：乘坐的是破旧的小车，撑着的是用树叶做的小伞。”

三 “确实如此，大王！确实如此，大王！大王！过去，那位长者居士曾经用（准备好的）乞食供养了一位名叫多伽罗尸弃的独觉佛。他说了‘请布施食物给沙门’之后，就从座位上起身离开了。但布施之后，他随即后悔了：‘这食物与其给沙门，不如给我的奴隶或雇工们吃还更好。’另外，他还为了财产的缘故，杀害了自己兄弟的独生子。

四 大王！那位长者居士因为用乞食供养了多伽罗尸弃独觉佛，由于这个业的果报，他七次往生到善趣、天界。又因为那个业的剩余果报，就在这个舍卫城，他七次获得长者的地位。

五 大王！那位长者居士因为布施后又后悔：‘这食物不如给我的奴隶或雇工们吃还更好’，由于这个业的果报，他的心不倾向于享用上好的食物，不倾向于享用上好的衣服，不倾向于享用上好的车乘，不倾向于享用上好的五种欲乐。

六 大王！那位长者居士因为为了财产而杀害兄弟的独生子，由于这个业的果报，他在地狱中被烧煮了许多年、许多百年、许多千年、许多百千年。又因为那个业的剩余果报，这是他第七次没有子嗣，财产被充入王库。大王！那位长者居士，他过去的福德已经耗尽，而新的福德又没有积累。大王！那位长者居士今天正在大号叫地狱中被烧煮。”

七 “世尊！那位长者居士真的如此往生到大号叫地狱了吗？”

八 “大王！那位长者居士确实如此往生到大号叫地狱了。”

“谷物、财富、金银，以及任何拥有的其他财产；

奴隶、工人、仆役，以及那些跟随他生活的人。

这一切都不能带走，一切都要留下离去；

而他通过身体、语言或意念所做的一切行为。

那才是他自己的东西，他带着那个离去；

那紧随着他，如同影子从不离开。

因此，应当做善事，为来世积累资粮；

福德是众生在后世的依靠。”

此摄颂：

束发修行者，还有五位王；

战斗的故事讲了两个，摩利迦（公主）两个和不放逸；

无子的故事讲了两个，依此称为一品。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/3. Kosalasaṃyutta 拘萨罗相应 (SN 3, 112-136)/3.3 Tatiyavagga 第三品 (SN 3.21-25, 132-136)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.1 Puggalasutta 人 (SN 3.21, 132)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Tatiyavaggo

1. Puggalasuttaṃ

132. Sāvatthinidānaṃ. Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho rājānaṃ pasenadiṃ kosalaṃ bhagavā etadavoca – “cattārome, mahārāja, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Tamotamaparāyano, tamojotiparāyano, jotitamaparāyano, jotijotiparāyano”.

“Kathañca, mahārāja puggalo tamotamaparāyano hoti? Idha, mahārāja, ekacco puggalo nīce kule paccājāto hoti, caṇḍālakule vā venakule [veṇakule (sī. syā. kaṃ. pī.)] vā nesādakule vā rathakārakule vā pukkusakule vā dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati. So ca hoti dubbaṇṇo duddasiko okoṭimako bavhābādho [bahvābādho (ka.)] kāṇo vā kuṇī vā khañjo vā pakkhahato vā, na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

“Seyyathāpi, mahārāja, puriso andhakārā vā andhakāraṃ gaccheyya, tamā vā tamaṃ gaccheyya, lohitamalā vā lohitamalaṃ gaccheyya. Tathūpamāhaṃ, mahārāja, imaṃ puggalaṃ vadāmi. Evaṃ kho, mahārāja, puggalo tamotamaparāyano hoti.

“Kathañca, mahārāja, puggalo tamojotiparāyano hoti? Idha, mahārāja, ekacco puggalo nīce kule paccājāto hoti, caṇḍālakule vā venakule vā nesādakule vā rathakārakule vā pukkusakule vā dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati. So ca kho hoti dubbaṇṇo duddasiko okoṭimako bavhābādho, kāṇo vā kuṇī vā khañjo vā pakkhahato vā, na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena sucaritaṃ carati, vācāya sucaritaṃ carati, manasā sucaritaṃ carati. So kāyena sucaritaṃ caritvā vācāya sucaritaṃ caritvā manasā sucaritaṃ caritvā, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.

“Seyyathāpi, mahārāja, puriso pathaviyā vā pallaṅkaṃ āroheyya, pallaṅkā vā assapiṭṭhiṃ āroheyya, assapiṭṭhiyā vā hatthikkhandhaṃ āroheyya, hatthikkhandhā vā pāsādaṃ āroheyya. Tathūpamāhaṃ, mahārāja, imaṃ puggalaṃ vadāmi. Evaṃ kho, mahārāja, puggalo tamojotiparāyano hoti.

“Kathañca, mahārāja, puggalo jotitamaparāyano hoti? Idha, mahārāja, ekacco puggalo ucce kule paccājāto hoti, khattiyamahāsālakule vā brāhmaṇamahāsālakule vā gahapatimahāsālakule vā, aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe. So ca hoti abhirūpo dassanīyo pāsādiko, paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

“Seyyathāpi, mahārāja, puriso pāsādā vā hatthikkhandhaṃ oroheyya, hatthikkhandhā vā assapiṭṭhiṃ oroheyya, assapiṭṭhiyā vā pallaṅkaṃ oroheyya, pallaṅkā vā pathaviṃ oroheyya, pathaviyā vā andhakāraṃ paviseyya. Tathūpamāhaṃ, mahārāja, imaṃ puggalaṃ vadāmi. Evaṃ kho, mahārāja, puggalo jotitamaparāyano hoti.

“Kathañca, mahārāja, puggalo jotijotiparāyano hoti? Idha, mahārāja, ekacco puggalo ucce kule paccājāto hoti, khattiyamahāsālakule vā brāhmaṇamahāsālakule vā gahapatimahāsālakule vā, aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe. So ca hoti abhirūpo dassanīyo pāsādiko, paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena sucaritaṃ carati, vācāya sucaritaṃ carati, manasā sucaritaṃ carati. So kāyena sucaritaṃ caritvā vācāya sucaritaṃ caritvā manasā sucaritaṃ caritvā, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.

“Seyyathāpi, mahārāja, puriso pallaṅkā vā pallaṅkaṃ saṅkameyya, assapiṭṭhiyā vā assapiṭṭhiṃ saṅkameyya, hatthikkhandhā vā hatthikkhandhaṃ saṅkameyya, pāsādā vā pāsādaṃ saṅkameyya. Tathūpamāhaṃ, mahārāja, imaṃ puggalaṃ vadāmi. Evaṃ kho, mahārāja, puggalo jotijotiparāyano hoti. Ime kho, mahārāja, cattāro puggalā santo saṃvijjamānā lokasmin”ti. Idamavoca…pe…

“Daliddo puriso rāja, assaddho hoti maccharī;

Kadariyo pāpasaṅkappo, micchādiṭṭhi anādaro.

“Samaṇe brāhmaṇe vāpi, aññe vāpi vanibbake;

Akkosati paribhāsati, natthiko hoti rosako.

“Dadamānaṃ nivāreti, yācamānāna bhojanaṃ;

Tādiso puriso rāja, mīyamāno janādhipa;

Upeti nirayaṃ ghoraṃ, tamotamaparāyano.

“Daliddo puriso rāja, saddho hoti amaccharī;

Dadāti seṭṭhasaṅkappo, abyaggamanaso naro.

“Samaṇe brāhmaṇe vāpi, aññe vāpi vanibbake;

Uṭṭhāya abhivādeti, samacariyāya sikkhati.

“Dadamānaṃ na vāreti [na nivāreti (sī.)], yācamānāna bhojanaṃ;

Tādiso puriso rāja, mīyamāno janādhipa;

Upeti tidivaṃ ṭhānaṃ, tamojotiparāyano.

“Aḍḍho ce [aḍḍho ve (pī. ka.)] puriso rāja, assaddho hoti maccharī;

Kadariyo pāpasaṅkappo, micchādiṭṭhi anādaro.

“Samaṇe brāhmaṇe vāpi, aññe vāpi vanibbake;

Akkosati paribhāsati, natthiko hoti rosako.

“Dadamānaṃ nivāreti, yācamānāna bhojanaṃ;

Tādiso puriso rāja, mīyamāno janādhipa;

Upeti nirayaṃ ghoraṃ, jotitamaparāyano.

“Aḍḍho ce puriso rāja, saddho hoti amaccharī;

Dadāti seṭṭhasaṅkappo, abyaggamanaso naro.

“Samaṇe brāhmaṇe vāpi, aññe vāpi vanibbake;

Uṭṭhāya abhivādeti, samacariyāya sikkhati.

“Dadamānaṃ na vāreti, yācamānāna bhojanaṃ;

Tādiso puriso rāja, mīyamāno janādhipa;

Upeti tidivaṃ ṭhānaṃ, jotijotiparāyano”ti.

☸---------------------------------------------------------------------

第三品

［二一］ 第一 人 Puggalasuttaṃ

一 因缘起于舍卫城。

二 那时，拘萨罗国的波斯匿王，前往世尊那里。去到后，礼敬世尊，坐在一旁。世尊对坐在一旁的拘萨罗国波斯匿王说道：“大王！世间存在着这四种人。”

三 “是哪四种呢？”“就是：从黑暗走向黑暗的人，从黑暗走向光明的人，从光明走向黑暗的人，以及从光明走向光明的人。”

四 “大王！怎样的人是从黑暗走向黑暗呢？大王！在此，某人出生在低贱的家庭，例如旃陀罗家、编竹筐家、猎户家、制革家、或清扫人家；家境贫困，缺少食物和饮料，生计艰难，难以获得衣食。而且他相貌丑陋、难看、矮小、疾病缠身，或是瞎眼、或是手瘸、或是跛脚、或是半身不遂；得不到食物、饮料、衣服、车乘、花环、香料、涂香、床铺、住所和灯烛。他在身体上行为不端，在语言上行为不端，在心念上行为不端。由于他身、语、意的这些不端行为，在身体毁坏、死亡之后，投生到恶道、不幸的境地、堕落之处、地狱之中。

“大王！就好比有人从黑暗走向黑暗，从昏暗走向昏暗，从血污走向血污。大王！我用这个比喻来说明这种人。大王！像这样的人，就是从黑暗走向黑暗的人。

五 “大王！怎样的人是从黑暗走向光明呢？大王！在此，某人出生在低贱的家庭，例如旃陀罗家、编竹筐家、猎户家、制革家、或清扫人家；家境贫困，缺少食物和饮料，生计艰难，难以获得衣食。而且他相貌丑陋、难看、矮小、疾病缠身，或是瞎眼、或是手瘸、或是跛脚、或是半身不遂；得不到食物、饮料、衣服、车乘、花环、香料、涂香、床铺、住所和灯烛。但他身体力行善行，言语遵循善行，心念存有善行。由于他身、语、意的这些善行，在身体毁坏、死亡之后，投生到善趣、天界之中。

“大王！就好比有人从地上登上轿子，从轿子骑上马背，从马背骑上象背，从象背登上高楼。大王！我正是用这个比喻来说明这种人。大王！像这样的人，就是从黑暗走向光明的人。

六 “大王！怎样的人是从光明走向黑暗呢？大王！在此，某人出生在高贵的家庭，例如富有的刹帝利大家族、富有的婆罗门大家族、或富有的居士大家族；家庭富裕、拥有大笔财富、广阔产业、众多金银、众多资财、众多财物谷物。而且他容貌俊美、仪表堂堂、令人愉悦，具有莲花般最上等的肤色。能得到食物、饮料、衣服、车乘、花环、香料、涂香、床铺、住所和灯烛。但他身体力行恶行，言语遵循恶行，心念存有恶行。由于他身、语、意的这些恶行，在身体毁坏、死亡之后，投生到恶道、不幸的境地、堕落之处、地狱之中。

“大王！就好比有人从高楼下到象背，从象背下到马背，从马背下到轿子，从轿子下到地面，又从地面进入黑暗[之处]。大王！我用这个比喻来说明这种人。大王！像这样的人，就是从光明走向黑暗的人。

七 “大王！怎样的人是从光明走向光明呢？大王！在此，某人出生在高贵的家庭，例如富有的刹帝利大家族、富有的婆罗门大家族、或富有的居士大家族；家庭富裕、拥有大笔财富、广阔产业、众多金银、众多资财、众多财物谷物。而且他容貌俊美、仪表堂堂、令人愉悦，具有莲花般最上等的肤色。能得到食物、饮料、衣服、车乘、花环、香料、涂香、床铺、住所和灯烛。但他身体力行善行，言语遵循善行，心念存有善行。由于他身、语、意的这些善行，在身体毁坏、死亡之后，投生到善趣、天界之中。

“大王！就好比有人从一个轿子换乘到另一个轿子，从一匹马换乘到另一匹马，从一头象换乘到另一头象，从一座楼阁迁移到另一座楼阁。大王！我用这个比喻来说明这种人。大王！像这样的人，就是从光明走向光明的人。

八 “大王！世间存在着这[四种]人。”

九 ［世尊如此宣说……乃至……］

“贫穷的人，大王啊，若无信仰且吝啬；

悭吝而心怀恶念，持守邪见且傲慢。

对沙门或婆罗门，或是其他乞食者；

辱骂又加以诽谤，否定因果且易怒。

阻止他人行布施，对于乞求食物者；

这样的人，大王啊，人民之主啊，当他死去时；

将投生到恐怖地狱，是那从黑暗走向黑暗者。

贫穷的人，大王啊，若有信仰且不吝啬；

心怀崇高意念行布施，此人心绪安宁。

对沙门或婆罗门，或是其他乞食者；

起身致敬并礼拜，学习实践清净行。

不阻止他人布施，对于乞求食物者；

这样的人，大王啊，人民之主啊，当他死去时；

将投生到三十三天，是那从黑暗走向光明者。

富有的人，大王啊，若无信仰且吝啬；

悭吝而心怀恶念，持守邪见且傲慢。

对沙门或婆罗门，或是其他乞食者；

辱骂又加以诽谤，否定因果且易怒。

阻止他人行布施，对于乞求食物者；

这样的人，大王啊，人民之主啊，当他死去时；

将投生到恐怖地狱，是那从光明走向黑暗者。

富有的人，大王啊，若有信仰且不吝啬；

心怀崇高意念行布施，此人心绪安宁。

对沙门或婆罗门，或是其他乞食者；

起身致敬并礼拜，学习实践清净行。

不阻止他人布施，对于乞求食物者；

这样的人，大王啊，人民之主啊，当他死去时；

将投生到三十三天，是那从光明走向光明者。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/3. Kosalasaṃyutta 拘萨罗相应 (SN 3, 112-136)/3.3 Tatiyavagga 第三品 (SN 3.21-25, 132-136)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.2 Ayyikāsutta 祖母 (SN 3.22, 133)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Ayyikāsuttaṃ

133. Sāvatthinidānaṃ. Ekamantaṃ nisinnaṃ kho rājānaṃ pasenadiṃ kosalaṃ bhagavā etadavoca – “handa, kuto nu tvaṃ, mahārāja, āgacchasi divādivassā”ti?

“Ayyikā me, bhante, kālaṅkatā jiṇṇā vuḍḍhā mahallikā addhagatā vayoanuppattā vīsavassasatikā jātiyā. Ayyikā kho pana me, bhante, piyā hoti manāpā. Hatthiratanena cepāhaṃ, bhante, labheyyaṃ ‘mā me ayyikā kālamakāsī’ti, hatthiratanampāhaṃ dadeyyaṃ – ‘mā me ayyikā kālamakāsī’ti. Assaratanena cepāhaṃ, bhante, labheyyaṃ ‘mā me ayyikā kālamakāsī’ti, assaratanampāhaṃ dadeyyaṃ – ‘mā me ayyikā kālamakāsī’ti. Gāmavarena cepāhaṃ bhante, labheyyaṃ ‘mā me ayyikā kālamakāsī’ti, gāmavarampāhaṃ dadeyyaṃ – ‘mā me ayyikā kālamakāsī’ti. Janapadapadesena [janapadena (sī. syā. pī.)] cepāhaṃ, bhante, labheyyaṃ ‘mā me ayyikā kālamakāsī’ti, janapadapadesampāhaṃ dadeyyaṃ – ‘mā me ayyikā kālamakāsī’ti. ‘Sabbe sattā, mahārāja, maraṇadhammā maraṇapariyosānā maraṇaṃ anatītā’ti. ‘Acchariyaṃ, bhante, abbhutaṃ, bhante! Yāvasubhāsitamidaṃ, bhante, bhagavatā – sabbe sattā maraṇadhammā maraṇapariyosānā maraṇaṃ anatītā’”ti.

“Evametaṃ, mahārāja, evametaṃ, mahārāja! Sabbe sattā maraṇadhammā maraṇapariyosānā maraṇaṃ anatītā. Seyyathāpi, mahārāja, yāni kānici kumbhakārabhājanāni āmakāni ceva pakkāni ca sabbāni tāni bhedanadhammāni bhedanapariyosānāni bhedanaṃ anatītāni; evameva kho, mahārāja, sabbe sattā maraṇadhammā maraṇapariyosānā maraṇaṃ anatītā”ti. Idamavoca…pe…

“Sabbe sattā marissanti, maraṇantañhi jīvitaṃ;

Yathākammaṃ gamissanti, puññapāpaphalūpagā;

Nirayaṃ pāpakammantā, puññakammā ca suggatiṃ.

“Tasmā kareyya kalyāṇaṃ, nicayaṃ samparāyikaṃ;

Puññāni paralokasmiṃ, patiṭṭhā honti pāṇinan”ti.

☸---------------------------------------------------------------------

［二二］ 第二 祖母 Ayyikāsuttaṃ

一 因缘起于舍卫城。

二 世尊对坐在一旁的拘萨罗国波斯匿王说道：“大王！你中午时分是从哪里来呢？”

三 “世尊！我年老的祖母去世了，她衰老、年长、高龄，走到了人生的尽头，寿数已到，享年一百二十岁。

四 世尊！我的祖母，是我所敬爱和思念的人。世尊，如果我能通过付出象宝，换得我的祖母不死，我一定会付出象宝，不让我的祖母死去。如果我能通过付出马宝，换得我的祖母不死，我一定会付出马宝，不让我的祖母死去。如果我能通过付出最好的村庄，换得我的祖母不死，我一定会付出最好的村庄，不让我的祖母死去。如果我能通过付出一个国家（或：一片国土），换得我的祖母不死，我一定会付出一个国家（或：一片国土），不让我的祖母死去。”

五 “大王！一切众生都有死亡的必然性，以死亡为终结，无法超越死亡。”

六 “真是稀有啊，世尊！真是未曾有啊，世尊！世尊所说的这句话是多么善妙啊：‘一切众生都有死亡的必然性，以死亡为终结，无法超越死亡’！”

七 “确实如此，大王！确实如此，大王！一切众生都有死亡的必然性，以死亡为终结，无法超越死亡。大王！就好比任何陶匠制作的器皿，无论是生的还是烧制的，所有这些器皿都有毁坏的必然性，以毁坏为终结，无法避免毁坏；同样地，大王，一切众生都有死亡的必然性，以死亡为终结，无法超越死亡。”

八 ［世尊如此宣说……乃至……］

“一切众生终将死亡，生命确实以死亡为终点；

他们将根据自己的业力而去，承受善恶业的果报；

造作恶业者堕入地狱，积累福德者往生善趣。

因此，应当做善事，为来世积累资粮；

福德是众生在后世的依靠。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/3. Kosalasaṃyutta 拘萨罗相应 (SN 3, 112-136)/3.3 Tatiyavagga 第三品 (SN 3.21-25, 132-136)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.3 Lokasutta 世间 (SN 3.23, 134)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Lokasuttaṃ

134. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca – “kati nu kho, bhante, lokassa dhammā uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāyā”ti? “Tayo kho, mahārāja, lokassa dhammā uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāya. Katame tayo? Lobho kho, mahārāja, lokassa dhammo, uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya. Doso kho, mahārāja, lokassa dhammo, uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya. Moho kho, mahārāja, lokassa dhammo, uppajjamāno uppajjati ahitāya dukkhāya aphāsuvihārāya. Ime kho, mahārāja, tayo lokassa dhammā uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāyā”ti. Idamavoca…pe…

“Lobho doso ca moho ca, purisaṃ pāpacetasaṃ;

Hiṃsanti attasambhūtā, tacasāraṃva samphalan”ti.

☸---------------------------------------------------------------------

［二三］ 第三 世间 Lokasuttaṃ

一 因缘起于舍卫城。

二 坐在一旁的拘萨罗国波斯匿王对世尊说道：“世尊！世间有哪几种法生起时，会导致不利益、痛苦、不得安稳呢？”

三 “大王！世间有三种法生起时，会导致不利益、痛苦、不得安稳。

四 是哪三种呢？大王！贪婪，是世间的一种法，当它生起时，会导致不利益、痛苦、不得安稳。大王！嗔恨，是世间的一种法，当它生起时，会导致不利益、痛苦、不得安稳。大王！愚痴，是世间的一种法，当它生起时，会导致不利益、痛苦、不得安稳。

五 大王！这三种法，生起于世间，会导致不利益、痛苦、不得安稳。”

六 ［世尊如此宣说……乃至……］

“贪婪、嗔恨以及愚痴，在心怀恶意的人心中；

从自身生起而伤害自己，就像竹子结果后自毁。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/3. Kosalasaṃyutta 拘萨罗相应 (SN 3, 112-136)/3.3 Tatiyavagga 第三品 (SN 3.21-25, 132-136)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.4 Issattasutta 弓术 (SN 3.24, 135)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Issattasuttaṃ

135. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca – “kattha nu kho, bhante, dānaṃ dātabban”ti? “Yattha kho, mahārāja, cittaṃ pasīdatī”ti. “Kattha pana, bhante, dinnaṃ mahapphalan”ti? “Aññaṃ kho etaṃ, mahārāja, kattha dānaṃ dātabbaṃ, aññaṃ panetaṃ kattha dinnaṃ mahapphalanti? Sīlavato kho, mahārāja, dinnaṃ mahapphalaṃ, no tathā dussīle. Tena hi, mahārāja, taññevettha paṭipucchissāmi. Yathā, te khameyya, tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, mahārāja, idha tyassa yuddhaṃ paccupaṭṭhitaṃ saṅgāmo samupabyūḷho [samūpabbūḷho (sī.), samupabbuḷho (pī.)]. Atha āgaccheyya khattiyakumāro asikkhito akatahattho akatayoggo akatūpāsano bhīru chambhī utrāsī palāyī. Bhareyyāsi taṃ purisaṃ, attho ca te tādisena purisenā”ti? “Nāhaṃ, bhante, bhareyyaṃ taṃ purisaṃ, na ca me attho tādisena purisenā”ti. “Atha āgaccheyya brāhmaṇakumāro asikkhito…pe… atha āgaccheyya vessakumāro asikkhito…pe… atha āgaccheyya suddakumāro asikkhito…pe… na ca me attho tādisena purisenā”ti.

“Taṃ kiṃ maññasi, mahārāja, idha tyassa yuddhaṃ paccupaṭṭhitaṃ saṅgāmo samupabyūḷho. Atha āgaccheyya khattiyakumāro susikkhito katahattho katayoggo katūpāsano abhīru acchambhī anutrāsī apalāyī. Bhareyyāsi taṃ purisaṃ, attho ca te tādisena purisenā”ti? “Bhareyyāhaṃ, bhante, taṃ purisaṃ, attho ca me tādisena purisenā”ti. “Atha āgaccheyya brāhmaṇakumāro…pe… atha āgaccheyya vessakumāro…pe… atha āgaccheyya suddakumāro susikkhito katahattho katayoggo katūpāsano abhīru acchambhī anutrāsī apalāyī. Bhareyyāsi taṃ purisaṃ, attho ca te tādisena purisenā”ti? “Bhareyyāhaṃ, bhante, taṃ purisaṃ, attho ca me tādisena purisenā”ti.

“Evameva kho, mahārāja, yasmā kasmā cepi [yasmā cepi (sī. syā. kaṃ. ka.)] kulā agārasmā anagāriyaṃ pabbajito hoti, so ca hoti pañcaṅgavippahīno pañcaṅgasamannāgato, tasmiṃ dinnaṃ mahapphalaṃ hoti. Katamāni pañcaṅgāni pahīnāni honti? Kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṃ pahīnaṃ hoti, uddhaccakukkuccaṃ pahīnaṃ hoti, vicikicchā pahīnā hoti. Imāni pañcaṅgāni pahīnāni honti. Katamehi pañcahaṅgehi samannāgato hoti? Asekkhena sīlakkhandhena samannāgato hoti, asekkhena samādhikkhandhena samannāgato hoti, asekkhena paññākkhandhena samannāgato hoti, asekkhena vimuttikkhandhena samannāgato hoti, asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti. Imehi pañcahaṅgehi samannāgato hoti. Iti pañcaṅgavippahīne pañcaṅgasamannāgate dinnaṃ mahapphalan”ti. Idamavoca bhagavā…pe… satthā –

“Issattaṃ [issatthaṃ (sī. syā. kaṃ.)] balavīriyañca [balaviriyañca (sī. syā. kaṃ. pī.)], yasmiṃ vijjetha māṇave;

Taṃ yuddhattho bhare rājā, nāsūraṃ jātipaccayā.

“Tatheva khantisoraccaṃ, dhammā yasmiṃ patiṭṭhitā;

Ariyavuttiṃ medhāviṃ, hīnajaccampi pūjaye.

“Kāraye assame ramme, vāsayettha bahussute;

Papañca vivane kayirā, dugge saṅkamanāni ca.

“Annaṃ pānaṃ khādanīyaṃ, vatthasenāsanāni ca;

Dadeyya ujubhūtesu, vippasannena cetasā.

“Yathā hi megho thanayaṃ, vijjumālī satakkaku;

Thalaṃ ninnañca pūreti, abhivassaṃ vasundharaṃ.

“Tatheva saddho sutavā, abhisaṅkhacca bhojanaṃ;

Vanibbake tappayati, annapānena paṇḍito.

“Āmodamāno pakireti, detha dethāti bhāsati;

Taṃ hissa gajjitaṃ hoti, devasseva pavassato;

Sā puññadhārā vipulā, dātāraṃ abhivassatī”ti.

☸---------------------------------------------------------------------

［二四］ 第四 弓术 Issattasuttaṃ

一 因缘起于舍卫城。

二 坐在一旁的拘萨罗国波斯匿王，这样请教世尊：“世尊！布施应当在哪里进行呢？”

三 “大王！应当在你内心感到喜悦和信任的地方进行。”

四 “那么，世尊！在哪里布施，能获得大果报呢？”

五 “大王！‘应当在哪里布施’是一回事，而‘在哪里布施能获得大果报’则是另一回事。大王！布施给持戒者能获得大果报，布施给毁戒者则并非如此。既然这样，大王！我就此反问你，请你按照自己的想法回答。

六 “大王！你认为怎样？假设这里你的战争爆发了，战事激烈，军队已经部署好。这时，来了一个刹帝利青年，他没有学习过（战技）、手不熟练、没有实践过、没有受过训练、胆怯、会颤抖、恐惧、会逃跑。你会雇用这个人吗？像这样的人对你有用吗？”

七 “世尊！不，我不会雇用这个人，像这样的人对我没有用。”

八 “这时，又来了一个没有学习过……乃至……会逃跑的婆罗门青年……毗舍青年……首陀罗青年……你会雇用他吗？像这样的人对你有用吗？”“不，我不会雇用这个人，像这样的人对我没有用。”

九 “大王！你认为怎样？假设这里你的战争爆发了，战事激烈。这时，来了一个刹帝利青年，他学习过（战技）、手很熟练、实践过、受过训练、不胆怯、不颤抖、不恐惧、不会逃跑。你会雇用这个人吗？像这样的人对你有用吗？”

一〇 “世尊！我会雇用这个人，像这样的人对我有用。”

一一 “这时，又来了一个学习过……乃至……不会逃跑的婆罗门青年……毗舍青年……首陀罗青年……你会雇用这个人吗？像这样的人对你有用吗？”

一二 “世尊！我会雇用这个人，像这样的人有用。”

一三 “大王！正是这样，无论出自哪个家庭，从家庭出家过上无家生活的人，如果他远离了五种障碍，并且具足了五种素质，那么布施给他就会有大果报。

一四 远离了哪五种障碍呢？远离了贪欲，远离了嗔恚，远离了惛沉睡眠，远离了掉举追悔，远离了疑。这就是远离了五种障碍。

一五 具足了哪五种素质呢？具足了无学（阿罗汉）的戒蕴，具足了无学的定蕴，具足了无学的慧蕴，具足了无学的解脱蕴，具足了无学的解脱知见蕴。这就是具足了五种素质。

一六 因此，布施给这样远离五障、具足五支的人，能获得大果报。”

一七 世尊宣说了这些……乃至……导师那时唱颂偈曰：

“如果一个年轻人，具备弓术与力量勇气；

国王为战事需要会雇用他，不因出身低微而非勇士。

同样地，若人具备忍耐柔和，正法在他心中安住；

即使出身卑微，也应供养，这位具足圣者品行、拥有智慧的人。

应当建造舒适的静修处，让多闻博学的人居住；

在旷野无水处挖掘水池，在险峻难行处建造桥梁。

食物、饮料、嚼食，衣服以及卧具住所；

应以清净欢喜之心，布施给正直之人。

如同雷鸣电闪的云彩，（帝释天）百道闪电装饰；

普降甘霖于大地，滋润高地与低谷。

同样地，有信仰、多听闻的智者，妥善准备食物；

用饮食满足乞食者。

他欢喜地散发，说着：‘布施！布施！’；

这就像他的雷鸣，如同天神降下甘霖；

那广大的福德之流，将沛然降临于布施者。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/3. Kosalasaṃyutta 拘萨罗相应 (SN 3, 112-136)/3.3 Tatiyavagga 第三品 (SN 3.21-25, 132-136)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.5 Pabbatūpamasutta 山之比喻 (SN 3.25, 136)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Pabbatūpamasuttaṃ

136. Sāvatthinidānaṃ. Ekamantaṃ nisinnaṃ kho rājānaṃ pasenadiṃ kosalaṃ bhagavā etadavoca – “handa, kuto nu tvaṃ, mahārāja, āgacchasi divā divassā”ti? “Yāni tāni, bhante, raññaṃ khattiyānaṃ muddhāvasittānaṃ issariyamadamattānaṃ kāmagedhapariyuṭṭhitānaṃ janapadatthāvariyappattānaṃ mahantaṃ pathavimaṇḍalaṃ abhivijiya ajjhāvasantānaṃ rājakaraṇīyāni bhavanti, tesu khvāhaṃ, etarahi ussukkamāpanno”ti.

“Taṃ kiṃ maññasi, mahārāja, idha te puriso āgaccheyya puratthimāya disāya saddhāyiko paccayiko. So taṃ upasaṅkamitvā evaṃ vadeyya – ‘yagghe, mahārāja, jāneyyāsi, ahaṃ āgacchāmi puratthimāya disāya. Tatthaddasaṃ mahantaṃ pabbataṃ abbhasamaṃ sabbe pāṇe nippothento āgacchati. Yaṃ te, mahārāja, karaṇīyaṃ, taṃ karohī’ti. Atha dutiyo puriso āgaccheyya pacchimāya disāya…pe… atha tatiyo puriso āgaccheyya uttarāya disāya…pe… atha catuttho puriso āgaccheyya dakkhiṇāya disāya saddhāyiko paccayiko. So taṃ upasaṅkamitvā evaṃ vadeyya – ‘yagghe mahārāja, jāneyyāsi, ahaṃ āgacchāmi dakkhiṇāya disāya. Tatthaddasaṃ mahantaṃ pabbataṃ abbhasamaṃ sabbe pāṇe nippothento āgacchati. Yaṃ te, mahārāja, karaṇīyaṃ taṃ karohī’ti. Evarūpe te, mahārāja, mahati mahabbhaye samuppanne dāruṇe manussakkhaye [manussakāye (ka.)] dullabhe manussatte kimassa karaṇīyan”ti?

“Evarūpe me, bhante, mahati mahabbhaye samuppanne dāruṇe manussakkhaye dullabhe manussatte kimassa karaṇīyaṃ aññatra dhammacariyāya aññatra samacariyāya aññatra kusalakiriyāya aññatra puññakiriyāyā”ti?

“Ārocemi kho te, mahārāja, paṭivedemi kho te, mahārāja, adhivattati kho taṃ, mahārāja, jarāmaraṇaṃ. Adhivattamāne ce te, mahārāja, jarāmaraṇe kimassa karaṇīyan”ti? “Adhivattamāne ca me, bhante, jarāmaraṇe kimassa karaṇīyaṃ aññatra dhammacariyāya samacariyāya kusalakiriyāya puññakiriyāya? Yāni tāni, bhante, raññaṃ khattiyānaṃ muddhāvasittānaṃ issariyamadamattānaṃ kāmagedhapariyuṭṭhitānaṃ janapadatthāvariyappattānaṃ mahantaṃ pathavimaṇḍalaṃ abhivijiya ajjhāvasantānaṃ hatthiyuddhāni bhavanti; tesampi, bhante, hatthiyuddhānaṃ natthi gati natthi visayo adhivattamāne jarāmaraṇe. Yānipi tāni, bhante, raññaṃ khattiyānaṃ muddhāvasittānaṃ…pe… ajjhāvasantānaṃ assayuddhāni bhavanti…pe… rathayuddhāni bhavanti …pe… pattiyuddhāni bhavanti; tesampi, bhante, pattiyuddhānaṃ natthi gati natthi visayo adhivattamāne jarāmaraṇe. Santi kho pana, bhante, imasmiṃ rājakule mantino mahāmattā, ye pahonti [yesaṃ honti (ka.)] āgate paccatthike mantehi bhedayituṃ. Tesampi, bhante, mantayuddhānaṃ natthi gati natthi visayo adhivattamāne jarāmaraṇe. Saṃvijjati kho pana, bhante, imasmiṃ rājakule pahūtaṃ hiraññasuvaṇṇaṃ bhūmigatañceva vehāsaṭṭhañca, yena mayaṃ pahoma āgate paccatthike dhanena upalāpetuṃ. Tesampi, bhante, dhanayuddhānaṃ natthi gati natthi visayo adhivattamāne jarāmaraṇe. Adhivattamāne ca me, bhante, jarāmaraṇe kimassa karaṇīyaṃ aññatra dhammacariyāya samacariyāya kusalakiriyāya puññakiriyāyā”ti?

“Evametaṃ, mahārāja, evametaṃ, mahārāja! Adhivattamāne jarāmaraṇe kimassa karaṇīyaṃ aññatra dhammacariyāya samacariyāya kusalakiriyāya puññakiriyāyā”ti? Idamavoca bhagavā…pe… satthā –

“Yathāpi selā vipulā, nabhaṃ āhacca pabbatā;

Samantānupariyāyeyyuṃ, nippothento catuddisā.

“Evaṃ jarā ca maccu ca, adhivattanti pāṇine [pāṇino (sī. syā. kaṃ. pī.)];

Khattiye brāhmaṇe vesse, sudde caṇḍālapukkuse;

Na kiñci [na kañci (?)] parivajjeti, sabbamevābhimaddati.

“Na tattha hatthīnaṃ bhūmi, na rathānaṃ na pattiyā;

Na cāpi mantayuddhena, sakkā jetuṃ dhanena vā.

“Tasmā hi paṇḍito poso, sampassaṃ atthamattano;

Buddhe dhamme ca saṅghe ca, dhīro saddhaṃ nivesaye.

“Yo dhammaṃ cari [dhammacārī (sī. syā. kaṃ. pī.)] kāyena, vācāya uda cetasā;

Idheva naṃ pasaṃsanti, pecca sagge pamodatī”ti.

Tatiyo vaggo.

Tassuddānaṃ –

Puggalo ayyikā loko, issattaṃ [issatthaṃ (sī. syā. kaṃ.)] pabbatūpamā;

Desitaṃ buddhaseṭṭhena, imaṃ kosalapañcakanti.

Kosalasaṃyuttaṃ samattaṃ.

☸---------------------------------------------------------------------

［二五］ 第五 山之比喻 Pabbatūpamasuttaṃ

一 因缘起于舍卫城。

二 世尊对坐在一旁的拘萨罗国波斯匿王说道：“大王！你中午时分是从哪里来呢？”

三 “世尊！那些陶醉于王权权威、沉溺于贪欲、获得国家稳固、征服并统治广大领土的刹帝利灌顶王，有种种王室事务需要处理。我现在正忙于处理这些事务。”

四 “大王！你认为怎样？假设这里有一个你信任、可靠的人从东方来，他来到你面前，这样说道：‘大王！愿您了知，我从东方来。在那里我看见一座像触及天空的巨大山脉，碾压着一切生灵而来。大王！您该做什么就做吧！’

五 然后，第二个可信、可靠的人从西方来……乃至……第三个人从北方来……乃至……第四个人从南方来，他来到你面前，这样说道：‘大王！愿您了知，我从南方来。在那里我看见一座像触及天空的巨大山脉，碾压着一切生灵而来。大王！您该做什么就做吧！’ 大王！当这样巨大的、可怕的灾难降临，人类面临毁灭，难得的人身岌岌可危时，对你来说，应该做什么呢？”

六 “世尊！当这样巨大的、可怕的灾难降临，人类面临毁灭，难得的人身岌岌可危时；除了实践正法、修持净行、造作善业、积累福德之外，还能做什么呢！”

七 “大王！我告诉你，我让你明白：大王！衰老和死亡正在向你逼近。大王！当衰老和死亡逼近时，应该做什么呢？”

八 “世尊！当衰老和死亡向我逼近时：除了实践正法、修持净行、造作善业、积累福德之外，还能做什么呢！

九 世尊！那些陶醉于王权权威、沉溺于贪欲、获得国家稳固、征服并统治广大领土的刹帝利灌顶王，他们拥有象军作战的能力。然而，世尊！即使是这些象军战，在衰老和死亡逼近时，也毫无用处，没有回旋的余地。

一〇 世尊！那些陶醉于王权权威……乃至……刹帝利灌顶王拥有马军战的能力……车军战的能力……步军战的能力。然而，即使是这些步军战，在衰老和死亡逼近时，也毫无用处，没有回旋的余地。

一一 世尊！在这王宫里，有善于谋略的大臣，他们能够用计谋分化来犯的敌人。然而，世尊！即使是这些计谋战，在衰老和死亡逼近时，也毫无用处，没有回旋的余地。

一二 再者，世尊！在这王宫里，有大量的黄金白银，遍布地下和楼阁之上，我们能够用这些财富去说服来犯的敌人。然而，即使是这种财富战，在衰老和死亡逼近时，也毫无用处，没有回旋的余地。

一三 世尊！当衰老和死亡向我逼近时；除了实践正法、修持净行、造作善业、积累福德之外，还能做什么呢！”

一四 “确实如此，大王！确实如此，大王！当衰老和死亡逼近时，除了实践正法、修持净行、造作善业、积累福德之外，还能做什么呢！”

一五 世尊如此宣说……乃至……导师唱颂此偈曰：

“如同坚固的巨大岩山，触及天空的山脉；

从四面八方旋转而来，碾压一切。

正是这样，衰老与死亡，压迫着一切众生；

无论是刹帝利、婆罗门、吠舍、首陀罗，还是旃陀罗和清扫工；

它不会放过任何人，将一切都碾碎。

在那里，象军没有用武之地，车军、步军也没有；

也不能通过计谋战争，或者用财富来战胜它。

因此，明智的贤者，考虑到自身的利益；

应当在佛、法、僧伽中，坚定地建立信仰。

凡是通过身体、语言或意念，实践正法的人；

今生受到人们的称赞，来世在天界中欢喜。”

第三品结束。

此摄颂：

人、祖母、世间，弓术、山的比喻；

由最胜佛陀所宣说，此为拘萨罗五经。

拘萨罗相应 终。

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/4. Mārasaṃyutta 恶魔相应 (SN 4, 137-161)/4.1 Paṭhamavagga 第一品 (SN 4.1-10, 137-146)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.1 Tapokammasutta 苦业 (SN 4.1, 137)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Mārasaṃyuttaṃ

1. Paṭhamavaggo

1. Tapokammasuttaṃ

137. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre ajapālanigrodhamūle paṭhamābhisambuddho. Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – “mutto vatamhi tāya dukkarakārikāya. Sādhu mutto vatamhi tāya anatthasaṃhitāya dukkarakārikāya. Sādhu vatamhi mutto bodhiṃ samajjhagan”ti [sādhu ṭhito sato bodhiṃ samajjheganti (sī. pī.), sādhu vatamhi satto bodhisamajjhagūti (syā. kaṃ.)].

Atha kho māro pāpimā bhagavato cetasā cetoparivitakkamaññāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ gāthāya ajjhabhāsi –

“Tapokammā apakkamma, yena na sujjhanti māṇavā;

Asuddho maññasi suddho, suddhimaggā aparaddho” [suddhimaggamaparaddho (sī. syā. kaṃ. pī.)] ti.

Atha kho bhagavā “māro ayaṃ pāpimā” iti viditvā māraṃ pāpimantaṃ gāthāhi ajjhabhāsi –

“Anatthasaṃhitaṃ ñatvā, yaṃ kiñci amaraṃ tapaṃ [aparaṃ tapaṃ (ka.)];

Sabbaṃ natthāvahaṃ hoti, phiyārittaṃva dhammani [vammani (sī.), dhammaniṃ (pī.), jammaniṃ (ka.) etthāyaṃ dhammasaddo sakkate dhanvanaṃ-saddena sadiso maruvācakoti veditabbo, yathā daḷhadhammātipadaṃ].

“Sīlaṃ samādhi paññañca, maggaṃ bodhāya bhāvayaṃ;

Pattosmi paramaṃ suddhiṃ, nihato tvamasi antakā”ti.

Atha kho māro pāpimā “jānāti maṃ bhagavā, jānāti maṃ sugato”ti, dukkhī dummano tatthevantaradhāyīti.

☸---------------------------------------------------------------------

第四 恶魔相应

第一 品

［一］ 第一 苦业 Tapokammasuttaṃ

一 如是我闻。一时，世尊初次证得正等正觉时，住在优楼频螺村的尼连禅河边，阿阇波罗尼拘律陀树下。

二 那时，世尊独自静处禅思时，心中生起这样的思考：“我确实已经从那艰难的苦行中解脱了。好啊！我确实已经从那毫无意义的苦行中解脱了。好啊！我已解脱，我证得了菩提。”

三 那时，邪恶的魔罗波旬，以心了知世尊心中的思考，于是前往世尊那里。去到后，他对世尊以偈颂说道：

“你已偏离苦行业，由此青年不得净；

自认清净实不净，你已错失清净道。”

四 那时，世尊了知“这是邪恶的魔罗”，便以偈颂回答邪恶的魔罗：

“了知毫无意义，任何（指向不朽的）苦行；

全都带不来益处，如同陆地行舟的船桨和舵柄。

戒、定与智慧，以及菩提之道我已修习；

我已达到最高的清净，终结者啊，你已被击败！”

五 那时，邪恶的魔罗波旬心想：“世尊认识我，善逝认识我！”，感到痛苦、忧愁，就在那里消失了。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/4. Mārasaṃyutta 恶魔相应 (SN 4, 137-161)/4.1 Paṭhamavagga 第一品 (SN 4.1-10, 137-146)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.2 Hatthirājavaṇṇasutta 象 (SN 4.2, 138)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Hatthirājavaṇṇasuttaṃ

138. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre ajapālanigrodhamūle paṭhamābhisambuddho. Tena kho pana samayena bhagavā rattandhakāratimisāyaṃ abbhokāse nisinno hoti, devo ca ekamekaṃ phusāyati. Atha kho māro pāpimā bhagavato bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo mahantaṃ hatthirājavaṇṇaṃ abhinimminitvā yena bhagavā tenupasaṅkami. Seyyathāpi nāma mahāariṭṭhako maṇi, evamassa sīsaṃ hoti. Seyyathāpi nāma suddhaṃ rūpiyaṃ, evamassa dantā honti. Seyyathāpi nāma mahatī naṅgalīsā [naṅgalasīsā (pī. ka.)], evamassa soṇḍo hoti. Atha kho bhagavā “māro ayaṃ pāpimā” iti viditvā māraṃ pāpimantaṃ gāthāya ajjhabhāsi –

“Saṃsaraṃ dīghamaddhānaṃ, vaṇṇaṃ katvā subhāsubhaṃ;

Alaṃ te tena pāpima, nihato tvamasi antakā”ti.

Atha kho māro pāpimā “jānāti maṃ bhagavā, jānāti maṃ sugato”ti dukkhī dummano tatthevantaradhāyīti.

☸---------------------------------------------------------------------

［二］ 第二 象 Hatthirājavaṇṇasuttaṃ

一 如是我闻。一时，世尊初次证得正等正觉时，住在优楼频螺村的尼连禅河边，阿阇波罗尼拘律陀树下。

二 那时，世尊在夜晚黑暗无光之时，于露天处静坐，天空中零星地下着小雨。

三 那时，邪恶的魔罗波旬想要让世尊生起恐惧、惊慌、毛骨悚然，便幻化出一头巨大象王的形象，前往世尊那里。

四 它的头颅就像巨大的黑色宝石（或：大黑石），它的象牙如同纯净的白银，它的象鼻如同巨大的犁辕。

五 那时，世尊了知“这是邪恶的魔罗”，便以偈颂对邪恶的魔罗说道：

“长久以来，你在轮回中，变现着各种净与不净的形色；

你适可而止吧，波旬！终结者啊，你已被击败！”

六 那时，邪恶的魔罗波旬心想：“世尊认识我，善逝认识我！”，感到痛苦、忧愁，就在那里消失了。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/4. Mārasaṃyutta 恶魔相应 (SN 4, 137-161)/4.1 Paṭhamavagga 第一品 (SN 4.1-10, 137-146)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.3 Subhasutta 净 (SN 4.3, 139)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Subhasuttaṃ

139. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre ajapālanigrodhamūle paṭhamābhisambuddho. Tena kho pana samayena bhagavā rattandhakāratimisāyaṃ abbhokāse nisinno hoti, devo ca ekamekaṃ phusāyati. Atha kho māro pāpimā, bhagavato bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo, yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato avidūre uccāvacā vaṇṇanibhā upadaṃseti, subhā ceva asubhā ca. Atha kho bhagavā “māro ayaṃ pāpimā” iti viditvā māraṃ pāpimantaṃ gāthāhi ajjhabhāsi –

“Saṃsaraṃ dīghamaddhānaṃ, vaṇṇaṃ katvā subhāsubhaṃ;

Alaṃ te tena pāpima, nihato tvamasi antaka.

“Ye ca kāyena vācāya, manasā ca susaṃvutā;

Na te māravasānugā, na te mārassa baddhagū” [baddhabhū (ka.), paccagū (sī. syā. kaṃ. pī.)] ti.

Atha kho māro…pe… tatthevantaradhāyīti.

☸---------------------------------------------------------------------

［三］ 第三 净 Subhasuttaṃ

一 一时，世尊住在优楼频螺村……

二 那时，世尊在夜晚黑暗无光之时，于露天处静坐，天空中零星地下着小雨。

三 那时，邪恶的魔罗波旬想要让世尊生起恐惧、惊慌、毛骨悚然，便前往世尊那里。

四 去到后，在世尊不远处，显现出各种高低不同、或净或不净的形色。

五 那时，世尊了知“这是邪恶的魔罗”，便以偈颂对邪恶的魔罗说道：

“长久以来，你在轮回中，变现着各种净与不净的形色；

你适可而止吧，波旬！终结者啊，你已被击败！

那些通过身、语、意，善于守护自己的人；

他们不会落入魔罗的掌控，他们不是魔罗的追随者。”

六 那时，邪恶的魔罗……乃至……感到痛苦、忧愁，就在那里消失了。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/4. Mārasaṃyutta 恶魔相应 (SN 4, 137-161)/4.1 Paṭhamavagga 第一品 (SN 4.1-10, 137-146)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.4 Paṭhamamārapāsasutta 系蹄一 (SN 4.4, 140)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Paṭhamamārapāsasuttaṃ

140. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane migadāye. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Mayhaṃ kho, bhikkhave, yoniso manasikārā yoniso sammappadhānā anuttarā vimutti anuppattā, anuttarā vimutti sacchikatā. Tumhepi, bhikkhave, yoniso manasikārā yoniso sammappadhānā anuttaraṃ vimuttiṃ anupāpuṇātha, anuttaraṃ vimuttiṃ sacchikarothā”ti. Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ gāthāya ajjhabhāsi –

“Baddhosi mārapāsena, ye dibbā ye ca mānusā;

Mārabandhanabaddhosi, na me samaṇa mokkhasī”ti.

“Muttāhaṃ [muttohaṃ (sī. syā. kaṃ. pī.)] mārapāsena, ye dibbā ye ca mānusā;

Mārabandhanamuttomhi, nihato tvamasi antakā”ti.

Atha kho māro pāpimā…pe… tatthevantaradhāyīti.

☸---------------------------------------------------------------------

［四］ 第四 系蹄（其一） Paṭhamamārapāsasuttaṃ

一 如是我闻。那时，世尊住在波罗奈的仙人堕处鹿野苑。在那里，世尊召唤各位比丘：“各位比丘！”那些比丘回答世尊：“是的，世尊！”

二 世尊于是宣说：“各位比丘！我依靠如理作意，我依靠如理正精进，亲证到达了无上解脱。各位比丘！你们也要依靠如理作意、如理正精进，也要亲证到达无上解脱。”

三 这时，魔王波旬来到世尊那里。到了之后，用偈颂对世尊说：

你被魔罗的网束缚，无论是天界的还是人间的；

你被魔罗的束缚捆绑，沙门，你无法从我这里解脱！

四 ［世尊：］ 我已解脱魔罗的网，无论是天界的还是人间的；

我已从魔罗的束缚中解脱，毁灭者，你被打败了！

五 这时，魔王波旬……（知道世尊认出了他，心生忧愁苦恼）……就在那里消失了。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/4. Mārasaṃyutta 恶魔相应 (SN 4, 137-161)/4.1 Paṭhamavagga 第一品 (SN 4.1-10, 137-146)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.5 Dutiyamārapāsasutta 系蹄二 (SN 4.5, 141)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Dutiyamārapāsasuttaṃ

141. Ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane migadāye. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Muttāhaṃ, bhikkhave, sabbapāsehi ye dibbā ye ca mānusā. Tumhepi, bhikkhave, muttā sabbapāsehi ye dibbā ye ca mānusā. Caratha, bhikkhave, cārikaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. Mā ekena dve agamittha. Desetha, bhikkhave, dhammaṃ ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsetha. Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti. Bhavissanti dhammassa aññātāro. Ahampi, bhikkhave, yena uruvelā senānigamo tenupasaṅkamissāmi dhammadesanāyā”ti. Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ gāthāya ajjhabhāsi –

“Baddhosi sabbapāsehi, ye dibbā ye ca mānusā;

Mahābandhanabaddhosi, na me samaṇa mokkhasī”ti.

“Muttāhaṃ sabbapāsehi, ye dibbā ye ca mānusā;

Mahābandhanamuttomhi, nihato tvamasi antakā”ti.

Atha kho māro pāpimā…pe… tatthevantaradhāyīti.

☸---------------------------------------------------------------------

［五］ 系蹄 （其二） Dutiyamārapāsasuttaṃ

一 那时，世尊住在波罗奈的仙人堕处鹿野苑。在那里，世尊召唤“各位比丘！”那些比丘以“是的！世尊！”来回答世尊。

二 世尊说：“各位比丘！我已解脱所有的束缚，无论是天界的还是人间的。各位比丘！你们也已解脱所有的束缚，无论是天界的还是人间的。各位比丘！为了众多人的利益和安乐，为了慈悯世间，为了天人的利益、福祉和安乐，去游方吧！不要两人走同一条路。各位比丘！去宣说初善、中善、后善，义理圆满、文辞巧妙的正法吧。去阐明那完全圆满、极其清净的梵行吧。有些众生尘垢较少，若听不到正法将会退失，（听了法）他们就能成为法的了悟者。各位比丘！我也将为了说法，前往优楼频螺的西那尼村。”

三 这时，魔王波旬来到世尊面前。到了之后，用偈颂对世尊说：

你被所有的网束缚，无论是天界的还是人间的；

你被巨大的束缚捆绑，沙门，你无法从我这里解脱！

四 ［世尊：］ 我已解脱所有的网，无论是天界的还是人间的；

我已从巨大的束缚中解脱，毁灭者，你被打败了！

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/4. Mārasaṃyutta 恶魔相应 (SN 4, 137-161)/4.1 Paṭhamavagga 第一品 (SN 4.1-10, 137-146)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.6 Sappasutta 蛇 (SN 4.6, 142)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Sappasuttaṃ

142. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena bhagavā rattandhakāratimisāyaṃ abbhokāse nisinno hoti, devo ca ekamekaṃ phusāyati.

Atha kho māro pāpimā bhagavato bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo mahantaṃ sapparājavaṇṇaṃ abhinimminitvā yena bhagavā tenupasaṅkami. Seyyathāpi nāma mahatī ekarukkhikā nāvā, evamassa kāyo hoti. Seyyathāpi nāma mahantaṃ soṇḍikākiḷañjaṃ, evamassa phaṇo hoti. Seyyathāpi nāma mahatī kosalikā kaṃsapāti, evamassa akkhīni bhavanti. Seyyathāpi nāma deve gaḷagaḷāyante vijjullatā niccharanti, evamassa mukhato jivhā niccharati. Seyyathāpi nāma kammāragaggariyā dhamamānāya saddo hoti, evamassa assāsapassāsānaṃ saddo hoti.

Atha kho bhagavā “māro ayaṃ pāpimā” iti viditvā māraṃ pāpimantaṃ gāthāhi ajjhabhāsi –

“Yo suññagehāni sevati,

Seyyo so muni attasaññato;

Vossajja careyya tattha so,

Patirūpañhi tathāvidhassa taṃ.

“Carakā bahū bheravā bahū,

Atho ḍaṃsasarīsapā [ḍaṃsa siriṃsapā (sī. syā. kaṃ. pī.)] bahū;

Lomampi na tattha iñjaye,

Suññāgāragato mahāmuni.

“Nabhaṃ phaleyya pathavī caleyya,

Sabbepi pāṇā uda santaseyyuṃ;

Sallampi ce urasi pakappayeyyuṃ,

Upadhīsu tāṇaṃ na karonti buddhā”ti.

Atha kho māro pāpimā “jānāti maṃ bhagavā, jānāti maṃ sugato”ti dukkhī dummano tatthevantaradhāyīti.

☸---------------------------------------------------------------------

［六］ 第六 蛇 Sappasuttaṃ

一 如是我闻。那时，世尊住在王舍城的竹林精舍，喂养松鼠的地方。

二 那时，世尊在漆黑昏暗的夜晚，坐在露天之处，天正下着蒙蒙细雨。

三 这时，魔王波旬想要让世尊生起恐惧、惊慌、毛骨悚然，便化作巨大的蛇王模样，来到世尊面前。

四 它的身体像巨大的独木舟那么大，它的头罩像巨大的棕榈叶编的簸箕那么大，它的眼睛像巨大的拘萨罗国铜钵那么大，它的舌头从嘴里伸出来，就像天空电闪雷鸣时闪电出现那样，它的呼吸声就像铁匠打铁的风箱发出的声音。

五 这时，世尊知道这是魔王波旬，便用偈颂对魔王波旬说：

独自住在空闲处， 自我调伏的牟尼，那是最好的；

他在这里应舍弃（恐惧）而行， 那样做才与他相应。

很多危险的游荡者，很多恐怖，

还有很多蚊虻爬虫；

即便如此，住于空闲处的伟大牟尼，

连一根汗毛也不会动摇。

即使天空崩裂，大地摇动，

所有的生灵都惊恐万状；

即使利矛指向胸膛，

诸佛也不会寻求（外在的）庇护。

六 这时，魔王波旬想：“世尊知道我，善逝知道我。”便忧愁苦恼，就在那里消失了。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/4. Mārasaṃyutta 恶魔相应 (SN 4, 137-161)/4.1 Paṭhamavagga 第一品 (SN 4.1-10, 137-146)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.7 Supatisutta 睡眠 (SN 4.7, 143)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Supatisuttaṃ

143. Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho bhagavā bahudevarattiṃ abbhokāse caṅkamitvā rattiyā paccūsasamayaṃ pāde pakkhāletvā vihāraṃ pavisitvā dakkhiṇena passena sīhaseyyaṃ kappesi pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasi karitvā. Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ gāthāya ajjhabhāsi –

“Kiṃ soppasi kiṃ nu soppasi,

Kimidaṃ soppasi dubbhago [dubbhato (syā. kaṃ.), dubbhayo (pī.)] viya;

Suññamagāranti soppasi,

Kimidaṃ soppasi sūriye uggate”ti.

“Yassa jālinī visattikā,

Taṇhā natthi kuhiñci netave;

Sabbūpadhiparikkhayā buddho,

Soppati kiṃ tavettha mārā”ti.

Atha kho māro pāpimā…pe… tatthevantaradhāyīti.

☸---------------------------------------------------------------------

［七］ 第七 睡眠 Supatisuttaṃ

一 那时，世尊住在王舍城的竹林精舍，喂养松鼠的地方。

二 那时，世尊在那天夜里大部分时间于露天经行后，在黎明时分，洗了脚，进入住所，右胁而卧，行狮子卧姿，足上加足，保持正念正知，作意于起身之想。

三 这时，魔王波旬来到世尊面前。到了之后，用偈颂对世尊说：

为何要睡？为何要睡？

为何像个不幸者这样睡？

空屋之中独自睡，

太阳升起为何还要睡？

四 ［世尊：］ 对他来说，那渴爱之网，

具有粘着性，已不存在，

不能将其引至任何（趣向）；

一切执取灭尽的佛陀，

（安然）睡去，这与你何干，魔罗？

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/4. Mārasaṃyutta 恶魔相应 (SN 4, 137-161)/4.1 Paṭhamavagga 第一品 (SN 4.1-10, 137-146)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.8 Nandatisutta 欢喜 (SN 4.8, 144)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Nandatisuttaṃ

144. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato santike imaṃ gāthaṃ abhāsi –

“Nandati puttehi puttimā, gomā gobhi tatheva nandati;

Upadhīhi narassa nandanā, na hi so nandati yo nirūpadhī”ti.

“Socati puttehi puttimā, gomā gobhi tatheva socati;

Upadhīhi narassa socanā, na hi so socati yo nirūpadhī”ti.

Atha kho māro pāpimā “jānāti maṃ bhagavā, jānāti maṃ sugato”ti dukkhī dummano tatthevantaradhāyīti.

☸---------------------------------------------------------------------

［八］ 第八 欢喜 Nandatisuttaṃ

一 如是我闻。那时，世尊住在舍卫城的祇树给孤独园。

二 这时，魔王波旬来到世尊面前。到了之后，在世尊跟前诵此偈颂：

有子女者因子女而欢喜，

有牛者同样因牛而欢喜；

人的欢喜来自拥有所依，

若无所依则无欢喜。

三 ［世尊：］ 有子女者因子女而忧愁，

有牛者同样因牛而忧愁；

人的忧愁来自拥有所依，

若无所依则无忧愁。

四 这时，魔王波旬想：“世尊知道我！善逝知道我！”便忧愁苦恼，就在那里消失了。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/4. Mārasaṃyutta 恶魔相应 (SN 4, 137-161)/4.1 Paṭhamavagga 第一品 (SN 4.1-10, 137-146)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.9 Paṭhamaāyusutta 寿命一 (SN 4.9, 145)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Paṭhamaāyusuttaṃ

145. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Appamidaṃ, bhikkhave, manussānaṃ āyu. Gamanīyo samparāyo, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ. Natthi jātassa amaraṇaṃ. Yo, bhikkhave, ciraṃ jīvati, so vassasataṃ appaṃ vā bhiyyo”ti.

Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ gāthāya ajjhabhāsi –

“Dīghamāyu manussānaṃ, na naṃ hīḷe suporiso;

Careyya khīramattova, natthi maccussa āgamo”ti.

“Appamāyu manussānaṃ, hīḷeyya naṃ suporiso;

Careyyādittasīsova, natthi maccussa nāgamo”ti.

Atha kho māro…pe… tatthevantaradhāyīti.

☸---------------------------------------------------------------------

［九］ 第九 寿命（其一） Paṭhamaāyusuttaṃ

一 如是我闻。那时，世尊住在王舍城的竹林精舍，喂养松鼠的地方。

二 在那里，世尊召唤各位比丘：“各位比丘！”那些比丘以“是的！世尊！”回答世尊。

三 世尊说：“各位比丘！人的寿命短暂。未来世是必定要去的，应当行善，应当修梵行。出生了的就没有不死的。各位比丘！即使活得长久，也就一百年左右，或者多一点点。”

四 这时，魔王波旬来到世尊面前。到了之后，用偈颂对世尊说：

人的寿命实在长，

善人切莫轻视它；

应当像（无忧的）乳儿般生活，

死亡哪会到来。

五 ［世尊：］ 人的寿命实在短，

善人应当轻视它；

应当像头（发）着火一样（精进），

死亡怎会不来。

六 这时，魔王波旬……（知道世尊认出了他，心生忧愁苦恼）……就在那里消失了。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/4. Mārasaṃyutta 恶魔相应 (SN 4, 137-161)/4.1 Paṭhamavagga 第一品 (SN 4.1-10, 137-146)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.10 Dutiyaāyusutta 寿命二 (SN 4.10, 146)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Dutiyaāyusuttaṃ

146. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tatra kho bhagavā…pe… etadavoca –

“Appamidaṃ, bhikkhave, manussānaṃ āyu. Gamanīyo samparāyo, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ. Natthi jātassa amaraṇaṃ. Yo, bhikkhave, ciraṃ jīvati, so vassasataṃ appaṃ vā bhiyyo”ti.

Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ gāthāya ajjhabhāsi –

“Nāccayanti ahorattā, jīvitaṃ nūparujjhati;

Āyu anupariyāyati, maccānaṃ nemīva rathakubbaran”ti.

“Accayanti ahorattā, jīvitaṃ uparujjhati;

Āyu khīyati maccānaṃ, kunnadīnaṃva odakan”ti.

Atha kho māro pāpimā “jānāti maṃ bhagavā, jānāti maṃ sugato”ti dukkhī dummano tatthevantaradhāyīti.

Paṭhamo vaggo.

Tassuddānaṃ –

Tapokammañca nāgo ca, subhaṃ pāsena te duve;

Sappo supati nandanaṃ, āyunā apare duveti.

☸---------------------------------------------------------------------

［一〇］ 第十 寿命（其二） Dutiyaāyusuttaṃ

一 ［那时，世尊］住在王舍城……

那时，世尊说：“各位比丘！人的寿命短暂。未来世是必定要去的，应当行善，应当修梵行。出生了的就没有不死的。各位比丘！即使活得长久，也就一百年左右，或者多一点点。”

二 这时，魔王波旬来到世尊面前。到了之后，用偈颂对世尊说：

白天黑夜未流逝，

生命也没有耗尽；

寿命围绕着（众生）转，

就像车轮绕着轮轴。

三 ［世尊：］ 白天黑夜正流逝，

生命正在被耗尽；

众生的寿命在消减，

如同小溪河水（渐渐枯竭）。

四 这时，魔王波旬苦恼地想：“世尊知道我！善逝知道我。”便沮丧地在那里消失了。

本品摄颂：

苦行以及象，

净与系蹄二，

蛇睡眠欢喜，

寿命又有二。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/4. Mārasaṃyutta 恶魔相应 (SN 4, 137-161)/4.2 Dutiyavagga 第二品 (SN 4.11-20, 147-156)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.1 Pāsāṇasutta 岩 (SN 4.11, 147)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyavaggo

1. Pāsāṇasuttaṃ

147. Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Tena kho pana samayena bhagavā rattandhakāratimisāyaṃ abbhokāse nisinno hoti, devo ca ekamekaṃ phusāyati. Atha kho māro pāpimā bhagavato bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato avidūre mahante pāsāṇe padālesi.

Atha kho bhagavā “māro ayaṃ pāpimā” iti viditvā māraṃ pāpimantaṃ gāthāya ajjhabhāsi –

“Sacepi kevalaṃ sabbaṃ, gijjhakūṭaṃ calessasi [gaḷeyyasi (syā. kaṃ.), caleyyāsi (ka.)];

Neva sammāvimuttānaṃ, buddhānaṃ atthi iñjita”ntntti.

Atha kho māro pāpimā “jānāti maṃ bhagavā, jānāti maṃ sugato”ti dukkhī dummano tatthevantaradhāyīti.

☸---------------------------------------------------------------------

第二品

［一一］ 第一 岩 Pāsāṇasuttaṃ

一 那时，世尊住在王舍城的灵鹫山。

二 那时，世尊在漆黑昏暗的夜晚，坐在露天之处，天正下着蒙蒙细雨。

三 这时，魔王波旬想要让世尊生起恐惧、惊慌、毛骨悚然，便来到世尊那里。到了之后，在离世尊不远的地方，劈裂了巨大的岩石。

四 这时，世尊知道这是魔王波旬，便用偈颂对魔王波旬说：

即使想撼动这整座

灵鹫山的所有岩石；

真正解脱的诸佛，

也绝不会有丝毫动摇。

五 这时，魔王波旬苦恼地想：“世尊知道我，善逝知道我。”便沮丧地在那里消失了。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/4. Mārasaṃyutta 恶魔相应 (SN 4, 137-161)/4.2 Dutiyavagga 第二品 (SN 4.11-20, 147-156)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.2 Kinnusīhasutta 狮子 (SN 4.12, 148)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Kinnusīhasuttaṃ

148. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhagavā mahatiyā parisāya parivuto dhammaṃ deseti.

Atha kho mārassa pāpimato etadahosi – “ayaṃ kho samaṇo gotamo mahatiyā parisāya parivuto dhammaṃ deseti. Yaṃnūnāhaṃ yena samaṇo gotamo tenupasaṅkameyyaṃ vicakkhukammāyā”ti. Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ gāthāya ajjhabhāsi –

“Kinnu sīhova nadasi, parisāyaṃ visārado;

Paṭimallo hi te atthi, vijitāvī nu maññasī”ti.

“Nadanti ve mahāvīrā, parisāsu visāradā;

Tathāgatā balappattā, tiṇṇā loke visattikan”ti.

Atha kho māro pāpimā “jānāti maṃ bhagavā, jānāti maṃ sugato”ti dukkhī dummano tatthevantaradhāyīti.

☸---------------------------------------------------------------------

［一二］ 第二 狮子 Kinnusīhasuttaṃ

一 那时，世尊住在舍卫城的祇树给孤独园。那时，世尊正被庞大的会众围绕着宣说正法。

二 这时，魔王波旬这样想：“这位沙门乔达摩，正被庞大的会众围绕着宣说正法。我何不去到沙门乔达摩那里，扰乱他们的视听呢？”

三 这时，魔王波旬来到世尊那里。到了之后，用偈颂对世尊说：

为何你像狮子一样，

在会众中无畏地吼叫？

你难道有对手吗？

你自认为已获胜了吗？

四 ［世尊：］ 伟大的英雄们在会众中，

确实是无畏地吼叫；

如来已获得力量，

超越了世间的执着。

五 这时，魔王波旬苦恼地想：“世尊知道我。善逝知道我。”便沮丧地在那里消失了。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/4. Mārasaṃyutta 恶魔相应 (SN 4, 137-161)/4.2 Dutiyavagga 第二品 (SN 4.11-20, 147-156)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.3 Sakalikasutta 岩石破片 (SN 4.13, 149)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Sakalikasuttaṃ

149. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati maddakucchismiṃ migadāye. Tena kho pana samayena bhagavato pādo sakalikāya khato hoti, bhusā sudaṃ bhagavato vedanā vattanti sārīrikā dukkhā tibbā kharā kaṭukā asātā amanāpā. Tā sudaṃ bhagavā sato sampajāno adhivāseti avihaññamāno. Atha kho bhagavā catugguṇaṃ saṅghāṭiṃ paññapetvā dakkhiṇena passena sīhaseyyaṃ kappesi pāde pādaṃ accādhāya sato sampajāno. Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ gāthāya ajjhabhāsi –

“Mandiyā nu kho sesi udāhu kāveyyamatto,

Atthā nu te sampacurā na santi;

Eko vivitte sayanāsanamhi,

Niddāmukho kimidaṃ soppase vā”ti.

“Na mandiyā sayāmi nāpi kāveyyamatto,

Atthaṃ sameccāhamapetasoko;

Eko vivitte sayanāsanamhi,

Sayāmahaṃ sabbabhūtānukampī.

“Yesampi sallaṃ urasi paviṭṭhaṃ,

Muhuṃ muhuṃ hadayaṃ vedhamānaṃ;

Tepīdha soppaṃ labhare sasallā,

Tasmā ahaṃ na supe vītasallo.

“Jaggaṃ na saṅke napi bhemi sottuṃ,

Rattindivā nānutapanti māmaṃ;

Hāniṃ na passāmi kuhiñci loke,

Tasmā supe sabbabhūtānukampī”ti.

Atha kho māro pāpimā “jānāti maṃ bhagavā, jānāti maṃ sugato”ti dukkhī dummano tatthevantaradhāyīti.

☸---------------------------------------------------------------------

［一三］ 第三 岩石之破片 Sakalikasuttaṃ

一 如是我闻。那时世尊住在王舍城的摩达屈遮鹿野苑。

二 那时，世尊的脚被石片伤到了。世尊身上生起了剧烈的感受——身体的、痛苦的、激烈的、尖锐的、难忍的、不适意的。世尊以正念、正知、不被打扰地忍受着它们。

三 这时，魔王波旬来到世尊那里。到了之后，用偈颂对世尊说：

你是因为疲倦而躺下吗？

还是沉醉于诗歌（而无所事事）？

难道你的目标不多吗？

独自在僻静的卧处，

睡意蒙眬，为何这样躺着？

四 ［世尊：］ 我并非因疲倦而卧，也非沉醉于诗歌，

我已达成目标，离忧而卧；

独自在僻静的卧处，

我怀着对一切众生的慈悯而卧。

即使那些胸中插有利箭，

心脏时时剧痛的人；

那些带箭伤的人也能入睡，

何况我这无箭伤者，为何不能安眠？

我醒寤时不忧惧，也不害怕睡眠，

白天黑夜都不会让我懊恼；

我在世间何处也看不到损失，

因此我怀着对一切众生的慈悯而安卧。

五 这时，魔王波旬苦恼地想：“世尊知道我，善逝知道我。”便沮丧地在那里消失了。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/4. Mārasaṃyutta 恶魔相应 (SN 4, 137-161)/4.2 Dutiyavagga 第二品 (SN 4.11-20, 147-156)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.4 Patirūpasutta 非相应 (SN 4.14, 150)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Patirūpasuttaṃ

150. Ekaṃ samayaṃ bhagavā kosalesu viharati ekasālāyaṃ brāhmaṇagāme. Tena kho pana samayena bhagavā mahatiyā gihiparisāya parivuto dhammaṃ deseti.

Atha kho mārassa pāpimato etadahosi – “ayaṃ kho samaṇo gotamo mahatiyā gihiparisāya parivuto dhammaṃ deseti. Yaṃnūnāhaṃ yena samaṇo gotamo tenupasaṅkameyyaṃ vicakkhukammāyā”ti. Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ gāthāya ajjhabhāsi –

“Netaṃ tava patirūpaṃ, yadaññamanusāsasi;

Anurodhavirodhesu, mā sajjittho tadācaran”ti.

“Hitānukampī sambuddho, yadaññamanusāsati;

Anurodhavirodhehi, vippamutto tathāgato”ti.

Atha kho māro pāpimā “jānāti maṃ bhagavā, jānāti maṃ sugato”ti dukkhī dummano tatthevantaradhāyīti.

☸---------------------------------------------------------------------

［一四］ 第四 非相应 Patirūpasuttaṃ

一 那时，世尊住在拘萨罗国一个叫做一萨罗的婆罗门村。那时，世尊正被庞大的在家会众围绕着宣说正法。

二 这时，魔王波旬这样想：“现在沙门乔达摩正被庞大的在家会众围绕着宣说正法。我何不去到沙门乔达摩那里，扰乱他们的视听呢？”

三 这时，魔王波旬来到世尊那里。到了之后，用偈颂对世尊说：

这不适合你，

去教导他人；

行此事时，莫要执着

于顺境与逆境。

四 ［世尊：］ 正等觉者教导他人，

是出于利益和慈悯；

如来已完全解脱

了顺境与逆境。

五 这时，魔王波旬……（知道世尊认出了他，心生忧愁苦恼）……就在那里消失了。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/4. Mārasaṃyutta 恶魔相应 (SN 4, 137-161)/4.2 Dutiyavagga 第二品 (SN 4.11-20, 147-156)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.5 Mānasasutta 意 (SN 4.15, 151)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Mānasasuttaṃ

151. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ gāthāya ajjhabhāsi –

“Antalikkhacaro pāso, yvāyaṃ carati mānaso;

Tena taṃ bādhayissāmi, na me samaṇa mokkhasī”ti.

“Rūpā saddā rasā gandhā, phoṭṭhabbā ca manoramā;

Ettha me vigato chando, nihato tvamasi antakā”ti.

Atha kho māro pāpimā “jānāti maṃ bhagavā, jānāti maṃ sugato”ti dukkhī dummano tatthevantaradhāyīti.

☸---------------------------------------------------------------------

［一五］ 第五 意 Mānasasuttaṃ

一 如是我闻。那时，世尊住在舍卫城的祇树给孤独园。

二 这时，魔王波旬来到世尊那里。到了之后，用偈颂对世尊说：

那在空中运行的网，

那心意运作的网；

我将用它束缚你，

沙门，你逃不出我的手掌。

三 ［世尊：］ 色、声、香、味、

触，以及悦意的法尘；

我对此已无欲求，

毁灭者，你被打败了！

四 这时，魔王波旬……（知道世尊认出了他，心生忧愁苦恼）……就在那里消失了。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/4. Mārasaṃyutta 恶魔相应 (SN 4, 137-161)/4.2 Dutiyavagga 第二品 (SN 4.11-20, 147-156)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.6 Pattasutta 钵 (SN 4.16, 152)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Pattasuttaṃ

152. Sāvatthinidānaṃ. Tena kho pana samayena bhagavā pañcannaṃ upādānakkhandhānaṃ upādāya bhikkhūnaṃ dhammiyā kathāya sandasseti samādapeti [samādāpeti (?)] samuttejeti sampahaṃseti. Te ca bhikkhū aṭṭhiṃ katvā [aṭṭhikatvā (sī. syā. kaṃ. pī.)] manasi katvā sabbacetasā [sabbacetaso (sī. syā. kaṃ. pī.), sabbaṃ cetasā (ka.)] samannāharitvā ohitasotā dhammaṃ suṇanti.

Atha kho mārassa pāpimato etadahosi – “ayaṃ kho samaṇo gotamo pañcannaṃ upādānakkhandhānaṃ upādāya bhikkhūnaṃ dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti. Te ca bhikkhū aṭṭhiṃ katvā manasi katvā sabbacetasā samannāharitvā ohitasotā dhammaṃ suṇanti. Yaṃnūnāhaṃ yena samaṇo gotamo tenupasaṅkameyyaṃ vicakkhukammāyā”ti.

Tena kho pana samayena sambahulā pattā abbhokāse nikkhittā honti. Atha kho māro pāpimā balībaddavaṇṇaṃ abhinimminitvā yena te pattā tenupasaṅkami. Atha kho aññataro bhikkhu aññataraṃ bhikkhuṃ etadavoca – “bhikkhu, bhikkhu, eso balībaddo patte bhindeyyā”ti. Evaṃ vutte bhagavā taṃ bhikkhuṃ etadavoca – “na so, bhikkhu, balībaddo. Māro eso pāpimā tumhākaṃ vicakkhukammāya āgato”ti. Atha kho bhagavā “māro ayaṃ pāpimā” iti viditvā māraṃ pāpimantaṃ gāthāya ajjhabhāsi –

“Rūpaṃ vedayitaṃ saññā, viññāṇaṃ yañca saṅkhataṃ;

Nesohamasmi netaṃ me, evaṃ tattha virajjati.

“Evaṃ virattaṃ khemattaṃ, sabbasaṃyojanātigaṃ;

Anvesaṃ sabbaṭṭhānesu, mārasenāpi nājjhagā”ti.

Atha kho māro pāpimā…pe… tatthevantaradhāyīti.

☸---------------------------------------------------------------------

［一六］ 第六 钵 Pattasuttaṃ

一 ［那时，世尊］住在舍卫城。那时，世尊正针对五取蕴，以法教导、鼓励、激发、庆慰诸比丘。那些比丘也都用心专注、全神贯注、倾耳聆听正法。

二 这时，魔王波旬这样想：“现在沙门乔达摩，正针对五取蕴，以法教导、鼓励、激发、庆慰诸比丘。那些比丘也都用心专注、全神贯注、倾耳聆听正法。我何不去到沙门乔达摩那里，扰乱他们的视听呢？”

三 那时，有很多钵放置在露天之处。

四 这时，魔王波旬化作公牛的形象，走近那些钵。

五 这时，一位比丘对另一位比丘说：“比丘！比丘！这头公牛可能会打碎那些钵！”

六 听他这么说后，世尊对那位比丘说：“比丘，那不是公牛。那是魔王波旬，他来是为了扰乱你们的视听。”

七 这时，世尊知道这是魔王波旬，便用偈颂对魔王波旬说：

色、受与想，

以及行与识；

“这不是我，这不是我的”，

如是于此而离欲。

如是离欲达安稳，

超越一切的结缚；

魔军遍寻一切处，

也无法找到（这样的人）。

八 魔王波旬……（知道世尊认出了他，心生忧愁苦恼）……就在那里消失了。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/4. Mārasaṃyutta 恶魔相应 (SN 4, 137-161)/4.2 Dutiyavagga 第二品 (SN 4.11-20, 147-156)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.7 Chaphassāyatanasutta 处 (SN 4.17, 153)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Chaphassāyatanasuttaṃ

153. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena bhagavā channaṃ phassāyatanānaṃ upādāya bhikkhūnaṃ dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti. Te ca bhikkhū aṭṭhiṃ katvā manasi katvā sabbacetasā samannāharitvā ohitasotā dhammaṃ suṇanti.

Atha kho mārassa pāpimato etadahosi – “ayaṃ kho samaṇo gotamo channaṃ phassāyatanānaṃ upādāya bhikkhūnaṃ dhammiyā kathāya sandasseti samādapeti samuttejeti sappahaṃseti. Te ca bhikkhū aṭṭhiṃ katvā manasi katvā sabbacetasā samannāharitvā ohitasotā dhammaṃ suṇanti. Yaṃnūnāhaṃ yena samaṇo gotamo tenupasaṅkameyyaṃ vicakkhukammāyā”ti. Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato avidūre mahantaṃ bhayabheravaṃ saddamakāsi, apissudaṃ pathavī maññe undrīyati [udrīyati (sī. syā. kaṃ. pī) u + dara + ya + ti = udrīyati]. Atha kho aññataro bhikkhu aññataraṃ bhikkhuṃ etadavoca – “bhikkhu, bhikkhu, esā pathavī maññe undrīyatī”ti. Evaṃ vutte, bhagavā taṃ bhikkhuṃ etadavoca – “nesā bhikkhu pathavī undrīyati. Māro eso pāpimā tumhākaṃ vicakkhukammāya āgato”ti. Atha kho bhagavā “māro ayaṃ pāpimā” iti viditvā māraṃ pāpimantaṃ gāthāya ajjhabhāsi –

“Rūpā saddā rasā gandhā, phassā dhammā ca kevalā;

Etaṃ lokāmisaṃ ghoraṃ, ettha loko vimucchito.

“Etañca samatikkamma, sato buddhassa sāvako;

Māradheyyaṃ atikkamma, ādiccova virocatī”ti.

Atha kho māro pāpimā…pe… tatthevantaradhāyīti.

☸---------------------------------------------------------------------

［一七］ 第七 处 Chaphassāyatanasuttaṃ

一 那时，世尊住在毗舍离大林的重阁讲堂。

二 那时，世尊正针对六触处，以法教导、鼓励、激发、庆慰诸比丘。那些比丘也都用心专注、全神贯注、倾耳聆听正法。

三 这时，魔王波旬这样想：“这位沙门乔达摩正针对六触处，以法教导、鼓励、激发、庆慰诸比丘。那些比丘也都用心专注、全神贯注、倾耳聆听正法。我何不去到沙门乔达摩那里，扰乱他们的视听呢？”

四 这时，魔王波旬来到世尊那里。到了之后，在离世尊不远的地方，发出巨大、恐怖、令人毛骨悚然的声音，好像大地要裂开一样。

五 这时，一位比丘对另一位比丘说：“比丘！比丘！这大地好像要裂开了！”

六 听他这么说后，世尊对那位比丘说：“比丘，这不是大地要裂开。那是魔王波旬，他来是为了扰乱你们的视听。”

七 这时，世尊知道这是魔王波旬，便用偈颂对魔王波旬说：

色、声、香、味、

触以及一切法尘；

这是世间可怕的诱饵，

世人在此沉沦迷醉。

而佛陀的弟子，具足正念，

超越了这一切（诱饵）；

超越了魔罗的领域，

如同太阳一样光芒四射。

八 这时，魔王波旬……（知道世尊认出了他，心生忧愁苦恼）……就在那里消失了。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/4. Mārasaṃyutta 恶魔相应 (SN 4, 137-161)/4.2 Dutiyavagga 第二品 (SN 4.11-20, 147-156)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.8 Piṇḍasutta 团食 (SN 4.18, 154)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Piṇḍasuttaṃ

154. Ekaṃ samayaṃ bhagavā magadhesu viharati pañcasālāyaṃ brāhmaṇagāme. Tena kho pana samayena pañcasālāyaṃ brāhmaṇagāme kumārikānaṃ pāhunakāni bhavanti. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya pañcasālaṃ brāhmaṇagāmaṃ piṇḍāya pāvisi. Tena kho pana samayena pañcasāleyyakā brāhmaṇagahapatikā mārena pāpimatā anvāviṭṭhā bhavanti – mā samaṇo gotamo piṇḍamalatthāti.

Atha kho bhagavā yathādhotena pattena pañcasālaṃ brāhmaṇagāmaṃ piṇḍāya pāvisi tathādhotena [yathādhotena (?)] pattena paṭikkami. Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca – “api tvaṃ, samaṇa, piṇḍamalatthā”ti? “Tathā nu tvaṃ, pāpima, akāsi yathāhaṃ piṇḍaṃ na labheyyan”ti. “Tena hi, bhante, bhagavā dutiyampi pañcasālaṃ brāhmaṇagāmaṃ piṇḍāya pavisatu. Tathāhaṃ karissāmi yathā bhagavā piṇḍaṃ lacchatī”ti.

“Apuññaṃ pasavi māro, āsajja naṃ tathāgataṃ;

Kiṃ nu maññasi pāpima, na me pāpaṃ vipaccati.

“Susukhaṃ vata jīvāma, yesaṃ no natthi kiñcanaṃ;

Pītibhakkhā bhavissāma, devā ābhassarā yathā”ti.

Atha kho māro pāpimā “jānāti maṃ bhagavā, jānāti maṃ sugato”ti dukkhī dummano tatthevantaradhāyīti.

☸---------------------------------------------------------------------

［一八］ 第八 团食 Piṇḍasuttaṃ

一 那时，世尊住在摩揭陀国一个叫做潘查萨罗的婆罗门村。

二 那时，在潘查萨罗婆罗门村，正为少男少女们举行招待会（庆典）。

三 那时，世尊在上午时分，穿好衣，拿着钵，进入潘查萨罗婆罗门村乞食。

四 那时，潘查萨罗的婆罗门和家主们被魔王波旬附身（影响），（心想）：不要让沙门乔达摩得到食物。

五 于是，世尊进入潘查萨罗婆罗门村乞食时，（空钵而回）如同洗净了钵一样地回来了。

六 这时，魔王波旬来到世尊那里。到了之后，对世尊说：“沙门！你得到食物了吗？”

七 “让我得不到食物，不正是你这恶魔干的好事吗？”

八 “既然如此，世尊！请再进入潘查萨罗婆罗门村乞食吧。我会设法让世尊得到食物的。”

（世尊：）

魔罗侵扰如来，

徒然自招恶报；

你以为如何，恶魔，

我的恶业难道会成熟吗？

我等一无所有，

依然安乐地生活；

我等将以喜悦为食，

如同光音天的天人。

九 这时，魔王波旬（知道世尊认出了他，心生忧愁苦恼）……就在那里消失了。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/4. Mārasaṃyutta 恶魔相应 (SN 4, 137-161)/4.2 Dutiyavagga 第二品 (SN 4.11-20, 147-156)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.9 Kassakasutta 农夫 (SN 4.19, 155)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Kassakasuttaṃ

155. Sāvatthinidānaṃ. Tena kho pana samayena bhagavā bhikkhūnaṃ nibbānapaṭisaṃyuttāya dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti. Te ca bhikkhū aṭṭhiṃ katvā manasi katvā sabbacetasā samannāharitvā ohitasotā dhammaṃ suṇanti.

Atha kho mārassa pāpimato etadahosi – “ayaṃ kho samaṇo gotamo bhikkhūnaṃ nibbānapaṭisaṃyuttāya dhammiyā kathāya…pe… yaṃnūnāhaṃ yena samaṇo gotamo tenupasaṅkameyyaṃ vicakkhukammāyā”ti. Atha kho māro pāpimā kassakavaṇṇaṃ abhinimminitvā mahantaṃ naṅgalaṃ khandhe karitvā dīghapācanayaṭṭhiṃ gahetvā haṭahaṭakeso sāṇasāṭinivattho kaddamamakkhitehi pādehi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca – “api, samaṇa, balībadde addasā”ti? “Kiṃ pana, pāpima, te balībaddehī”ti? “Mameva, samaṇa, cakkhu, mama rūpā, mama cakkhusamphassaviññāṇāyatanaṃ. Kuhiṃ me, samaṇa, gantvā mokkhasi? Mameva, samaṇa, sotaṃ, mama saddā…pe… mameva, samaṇa, ghānaṃ, mama gandhā; mameva, samaṇa, jivhā, mama rasā; mameva, samaṇa, kāyo, mama phoṭṭhabbā; mameva, samaṇa, mano, mama dhammā, mama manosamphassaviññāṇāyatanaṃ. Kuhiṃ me, samaṇa, gantvā mokkhasī”ti?

“Taveva, pāpima, cakkhu, tava rūpā, tava cakkhusamphassaviññāṇāyatanaṃ. Yattha ca kho, pāpima, natthi cakkhu, natthi rūpā, natthi cakkhusamphassaviññāṇāyatanaṃ, agati tava tattha, pāpima. Taveva, pāpima, sotaṃ, tava saddā, tava sotasamphassaviññāṇāyatanaṃ. Yattha ca kho, pāpima, natthi sotaṃ, natthi saddā, natthi sotasamphassaviññāṇāyatanaṃ, agati tava tattha, pāpima. Taveva, pāpima, ghānaṃ, tava gandhā, tava ghānasamphassaviññāṇāyatanaṃ. Yattha ca kho, pāpima, natthi ghānaṃ, natthi gandhā, natthi ghānasamphassaviññāṇāyatanaṃ, agati tava tattha, pāpima. Taveva, pāpima, jivhā, tava rasā, tava jivhāsamphassaviññāṇāyatanaṃ…pe… taveva, pāpima, kāyo, tava phoṭṭhabbā, tava kāyasamphassaviññāṇāyatanaṃ…pe… taveva, pāpima, mano, tava dhammā, tava manosamphassaviññāṇāyatanaṃ. Yattha ca kho, pāpima, natthi mano, natthi dhammā, natthi manosamphassaviññāṇāyatanaṃ, agati tava tattha, pāpimā”ti.

“Yaṃ vadanti mama yidanti, ye vadanti mamanti ca;

Ettha ce te mano atthi, na me samaṇa mokkhasī”ti.

“Yaṃ vadanti na taṃ mayhaṃ, ye vadanti na te ahaṃ;

Evaṃ pāpima jānāhi, na me maggampi dakkhasī”ti.

Atha kho māro pāpimā…pe… tatthevantaradhāyīti.

☸---------------------------------------------------------------------

［一九］ 第九 农夫 Kassakasuttaṃ

一 舍卫城因缘。那时，世尊[对各位比丘]说关于涅槃的法，教导、鼓励、让他们欢喜。那些比丘们，用心专注、仔细思考、全心投入、倾耳聆听佛法。

二 这时，恶魔波旬这样想：“现在沙门乔达摩正在说关于涅槃的法，教导、鼓励、让他们欢喜。那些比丘们，用心专注、仔细思考、全心投入、倾耳聆听佛法。我不如去让他们的眼睛迷乱，去到沙门乔达摩那里。”

三 这时恶魔波旬化作农夫的样子，肩膀扛着大犁，手里拿着长长的赶牛棒，头发散乱，穿着粗麻布衣，双脚沾满泥浆，来到世尊那里。到了之后，对世尊说：

四 “沙门！看见公牛了吗？”

五 “波旬！公牛对你有什么用呢？”

六 “沙门！眼睛是我的，色尘是我的，眼触产生的识处是我的。沙门！无论你去哪里，你能逃脱我吗？沙门！耳朵是我的，声音是我的，……乃至……沙门！鼻子是我的，气味是我的，……乃至……沙门！舌头是我的，味道是我的，……乃至……沙门！身体是我的，触觉是我的，……乃至……沙门！意念是我的！法尘是我的，意触产生的识处是我的。沙门！无论你去哪里，能逃脱我吗？”

七 “波旬！眼睛是你的，色尘是你的，眼触产生的识处是你的。可是波旬！没有眼、没有色、没有眼触产生的识处的地方，那就不是你的活动范围了。

八 波旬！耳朵是你的，声音是你的，……[乃至]……。

九 波旬！鼻子是你的，气味是你的，……[乃至]……。

一〇 波旬！舌头是你的，味道是你的，……[乃至]……。

一一 波旬！意念是你的，法尘是你的，意触产生的识处是你的。可是波旬！没有意念、没有法尘、没有意触产生的识处的地方，那就不是你的活动范围了。”

一二 [恶魔：] 那些说‘这是我的’的人，以及那些说‘我’的人；

如果你的心念执着于此，沙门，你就无法逃脱我。

一三 [世尊：] 那些东西并非‘我的’，说‘我’的也不是‘我’；

恶魔你要这样知道，你连我的道路也看不见。

一四 这时，恶魔波旬……乃至……就在那里消失不见了。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/4. Mārasaṃyutta 恶魔相应 (SN 4, 137-161)/4.2 Dutiyavagga 第二品 (SN 4.11-20, 147-156)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.10 Rajjasutta 统治 (SN 4.20, 156)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Rajjasuttaṃ

156. Ekaṃ samayaṃ bhagavā kosalesu viharati himavantapadese [himavantapasse (sī.)] araññakuṭikāyaṃ. Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetoso parivitakko udapādi – “sakkā nu kho rajjaṃ kāretuṃ ahanaṃ aghātayaṃ ajinaṃ ajāpayaṃ asocaṃ asocāpayaṃ dhammenā”ti?

Atha kho māro pāpimā bhagavato cetasā cetoparivitakkamaññāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca – “kāretu, bhante, bhagavā rajjaṃ, kāretu, sugato, rajjaṃ ahanaṃ aghātayaṃ ajinaṃ ajāpayaṃ asocaṃ asocāpayaṃ dhammenā”ti. “Kiṃ pana me tvaṃ, pāpima, passasi yaṃ maṃ tvaṃ evaṃ vadesi – ‘kāretu, bhante, bhagavā rajjaṃ, kāretu sugato, rajjaṃ ahanaṃ aghātayaṃ ajinaṃ ajāpayaṃ asocaṃ asocāpayaṃ dhammenā’”ti? “Bhagavatā kho, bhante, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. Ākaṅkhamāno ca, bhante, bhagavā himavantaṃ pabbatarājaṃ suvaṇṇaṃ tveva adhimucceyya suvaṇṇañca panassā”ti [suvaṇṇapabbatassāti (sī. syā. kaṃ.), suvaṇṇañca pabbatassāti (pī.)].

“Pabbatassa suvaṇṇassa, jātarūpassa kevalo;

Dvittāva nālamekassa, iti vidvā samañcare.

“Yo dukkhamaddakkhi yatonidānaṃ,

Kāmesu so jantu kathaṃ nameyya;

Upadhiṃ viditvā saṅgoti loke,

Tasseva jantu vinayāya sikkhe”ti.

Atha kho māro pāpimā “jānāti maṃ bhagavā, jānāti maṃ sugato”ti dukkhī dummano tatthevantaradhāyīti.

Dutiyo vaggo.

Tassuddānaṃ –

Pāsāṇo sīho sakalikaṃ [sakkhalikaṃ (ka.)], patirūpañca mānasaṃ;

Pattaṃ āyatanaṃ piṇḍaṃ, kassakaṃ rajjena te dasāti.

☸---------------------------------------------------------------------

［二十］ 第十 统治 Rajjasuttaṃ

一 那时，世尊住在拘萨罗国雪山附近森林中的小屋里。

二 那时，世尊独自静坐禅思时，心中生起这样的念头：“是否能够不用杀戮、不用伤害、不用征服、不让别人征服、不悲伤、不让别人悲伤，而以正法来治理国政呢？”

三 这时，恶魔波旬知道了世尊心中的想法，来到世尊那里，对世尊说：“世尊！请世尊您来统治吧！善逝！请您不用杀戮、不用伤害、不用征服、不让别人征服、不悲伤、不让别人悲伤，以正法来统治吧。”

四 “波旬！你看到了什么，而这样对我说：‘世尊！请您来统治……乃至……以正法来统治吧’？”

五 “世尊！因为世尊您已经修习、圆满了四神足（如意足），使它们如同车乘、建立基础、持续修行、善巧圆满。世尊，只要您愿意，就能决心让喜马拉雅山王变成黄金，它就会变成黄金。”

六 [世尊：] 即使整座金光闪闪的金山，甚至是双倍的黄金，

也无法满足一个人的欲望，明白这点的人应当端正地行持。

见到苦以及苦的根源，众生怎么还会倾向于欲爱呢？

知道了世间的束缚（取），众生应当学习如何从中解脱。

七 这时，恶魔波旬苦恼地想：“世尊知道我！善逝知道我！” 就忧愁沮丧地在那里消失不见了。

此摄颂：

岩石、狮子、碎石片，相似、心意、

钵、处所、团食、农夫、统治，这十经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/4. Mārasaṃyutta 恶魔相应 (SN 4, 137-161)/4.3 Tatiyavagga 第三品 (SN 4.21-25, 157-161)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3.1 Sambahulasutta 多数 (SN 4.21, 157)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Tatiyavaggo

1. Sambahulasuttaṃ

157. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sakkesu viharati silāvatiyaṃ. Tena kho pana samayena sambahulā bhikkhū bhagavato avidūre appamattā ātāpino pahitattā viharanti. Atha kho māro pāpimā brāhmaṇavaṇṇaṃ abhinimminitvā mahantena jaṭaṇḍuvena ajinakkhipanivattho jiṇṇo gopānasivaṅko ghurughurupassāsī udumbaradaṇḍaṃ gahetvā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca – “daharā bhavanto pabbajitā susū kāḷakesā bhadrena yobbanena samannāgatā paṭhamena vayasā anikkīḷitāvino kāmesu. Bhuñjantu bhavanto mānusake kāme. Mā sandiṭṭhikaṃ hitvā kālikaṃ anudhāvitthā”ti. “Na kho mayaṃ, brāhmaṇa, sandiṭṭhikaṃ hitvā kālikaṃ anudhāvāma. Kālikañca kho mayaṃ, brāhmaṇa, hitvā sandiṭṭhikaṃ anudhāvāma. Kālikā hi, brāhmaṇa, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Sandiṭṭhiko ayaṃ dhammo akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī”ti. Evaṃ vutte, māro pāpimā sīsaṃ okampetvā jivhaṃ nillāletvā tivisākhaṃ nalāṭe nalāṭikaṃ vuṭṭhāpetvā daṇḍamolubbha pakkāmi.

Atha kho te bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – “idha mayaṃ, bhante, bhagavato avidūre appamattā ātāpino pahitattā viharāma. Atha kho, bhante, aññataro brāhmaṇo mahantena jaṭaṇḍuvena ajinakkhipanivattho jiṇṇo gopānasivaṅko ghurughurupassāsī udumbaradaṇḍaṃ gahetvā yena mayaṃ tenupasaṅkami; upasaṅkamitvā amhe etadavoca – ‘daharā bhavanto pabbajitā susū kāḷakesā bhadrena yobbanena samannāgatā paṭhamena vayasā anikkīḷitāvino kāmesu. Bhuñjantu bhavanto mānusake kāme. Mā sandiṭṭhikaṃ hitvā kālikaṃ anudhāvitthā’ti. Evaṃ vutte, mayaṃ, bhante, taṃ brāhmaṇaṃ etadavocumha – ‘na kho mayaṃ, brāhmaṇa, sandiṭṭhikaṃ hitvā kālikaṃ anudhāvāma. Kālikañca kho mayaṃ, brāhmaṇa, hitvā sandiṭṭhikaṃ anudhāvāma. Kālikā hi, brāhmaṇa, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Sandiṭṭhiko ayaṃ dhammo akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti. Evaṃ vutte, bhante, so brāhmaṇo sīsaṃ okampetvā jivhaṃ nillāletvā tivisākhaṃ nalāṭe nalāṭikaṃ vuṭṭhāpetvā daṇḍamolubbha pakkanto”ti.

“Neso, bhikkhave, brāhmaṇo. Māro eso pāpimā tumhākaṃ vicakkhukammāya āgato”ti. Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsi –

“Yo dukkhamaddakkhi yatonidānaṃ,

Kāmesu so jantu kathaṃ nameyya;

Upadhiṃ viditvā saṅgoti loke,

Tasseva jantu vinayāya sikkhe”ti.

☸---------------------------------------------------------------------

第三 品

［二十一］ 第一 多数 Sambahulasuttaṃ

一 我是这样听说的。那时，世尊住在释迦族的尸罗越底。

二 那时，有很多比丘住在离世尊不远的地方，他们不放逸、热忱、精勤地修行。

三 这时，恶魔波旬化作一个老婆罗门的形象，头发打着大髻，穿着羚羊皮衣。身体弯曲如同屋顶的椽木，呼吸时喉咙呼噜作响，拄着优昙钵罗树木做的拐杖，来到那些比丘那里。到了之后，对那些比丘说：“各位尊者！你们还年轻，头发乌黑，正值青春年华，处于人生的第一个阶段，还没有体验过欲乐就出家了。各位尊者！应该先享受世间的欲乐！不要舍弃眼前的（欲乐）而去追求未来的（解脱）。”

四 “婆罗门！我们并不是舍弃眼前的而去追求未来的。婆罗门！我们是舍弃未来的（苦果）而追求眼前的（解脱）。婆罗门！世尊说过，欲乐是未来的（会带来苦果的），充满痛苦和烦恼，其中的祸患更大。而这个（解脱之）法是当下可见的，不是未来的，是‘欢迎来看’的，能导向（涅槃）的，智者们应该各自亲自证知的。”

五 听了这话，恶魔波旬摇了摇头，伸出舌头，额头上现出三道皱纹，拄着拐杖离开了。

六 这时，那些比丘来到世尊那里。到了之后，顶礼世尊，坐在一边。坐在一边的那些比丘对世尊这样说：

七 “世尊！我们在这里离世尊不远的地方，不放逸、热忱、精勤地修行。世尊！这时，有一个老婆罗门，头发打着大髻，穿着羚羊皮衣，身体弯曲如同屋顶的椽木，呼吸时喉咙呼噜作响，拄着优昙钵罗树木做的拐杖，来到我们住的地方。到了之后，对我们这样说：‘各位尊者！你们还年轻，头发乌黑，正值青春年华，处于人生的第一个阶段，还没有体验过欲乐就出家了。各位尊者！应该先享受世间的欲乐！不要舍弃眼前的而去追求未来的。’”

八 世尊，他这样说了之后，我们就对那个婆罗门说：‘婆罗门！我们并不是舍弃眼前的而去追求未来的。婆罗门！我们是舍弃未来的而去追求眼前的。婆罗门！世尊说过，欲乐是未来的，充满痛苦和烦恼，其中的祸患更大。而这个法是当下可见的，不是未来的。世尊宣说，它是‘欢迎来看’的，能导向涅槃的，智者们应该各自亲自证知的。’

九 世尊！我们这样说了之后，那个婆罗门就摇了摇头，伸出舌头，额头上现出三道皱纹，拄着拐杖离开了。”

一〇 “各位比丘！那不是婆罗门，那是恶魔波旬，他来是为了扰乱你们的视线（让你们迷惑）。”

一一 这时，世尊了知此事后，当时便诵出此偈：

如果有人见到苦以及苦的根源，怎么还会倾向于欲爱呢？

知道了世间的束缚（取），人应当学习如何解脱它。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/4. Mārasaṃyutta 恶魔相应 (SN 4, 137-161)/4.3 Tatiyavagga 第三品 (SN 4.21-25, 157-161)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3.2 Samiddhisutta 三弥提 (SN 4.22, 158)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Samiddhisuttaṃ

158. Ekaṃ samayaṃ bhagavā sakkesu viharati silāvatiyaṃ. Tena kho pana samayena āyasmā samiddhi bhagavato avidūre appamatto ātāpī pahitatto viharati. Atha kho āyasmato samiddhissa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – “lābhā vata me, suladdhaṃ vata me, yassa me satthā arahaṃ sammāsambuddho. Lābhā vata me, suladdhaṃ vata me, yvāhaṃ evaṃ svākkhāte dhammavinaye pabbajito. Lābhā vata me, suladdhaṃ vata me, yassa me sabrahmacārino sīlavanto kalyāṇadhammā”ti. Atha kho māro pāpimā āyasmato samiddhissa cetasā cetoparivitakkamaññāya yenāyasmā samiddhi tenupasaṅkami; upasaṅkamitvā āyasmato samiddhissa avidūre mahantaṃ bhayabheravaṃ saddamakāsi, apissudaṃ pathavī maññe undrīyati.

Atha kho āyasmā samiddhi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno āyasmā samiddhi bhagavantaṃ etadavoca – “idhāhaṃ, bhante, bhagavato avidūre appamatto ātāpī pahitatto viharāmi. Tassa mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘lābhā vata me, suladdhaṃ vata me, yassa me satthā arahaṃ sammāsambuddho. Lābhā vata me, suladdhaṃ vata me, yvāhaṃ evaṃ svākkhāte dhammavinaye pabbajito. Lābhā vata me, suladdhaṃ vata me, yassa me sabrahmacārino sīlavanto kalyāṇadhammā’ti. Tassa mayhaṃ, bhante, avidūre mahābhayabheravasaddo ahosi, apissudaṃ pathavī maññe undrīyatī”ti.

“Nesā, samiddhi, pathavī undrīyati. Māro eso pāpimā tuyhaṃ vicakkhukammāya āgato. Gaccha tvaṃ, samiddhi, tattheva appamatto ātāpī pahitatto viharāhī”ti. “Evaṃ, bhante”ti kho āyasmā samiddhi bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Dutiyampi kho āyasmā samiddhi tattheva appamatto ātāpī pahitatto vihāsi. Dutiyampi kho āyasmato samiddhissa rahogatassa paṭisallīnassa…pe… dutiyampi kho māro pāpimā āyasmato samiddhissa cetasā cetoparivitakkamaññāya…pe… apissudaṃ pathavī maññe undrīyati. Atha kho āyasmā samiddhi māraṃ pāpimantaṃ gāthāya ajjhabhāsi –

“Saddhāyāhaṃ pabbajito, agārasmā anagāriyaṃ;

Sati paññā ca me buddhā, cittañca susamāhitaṃ;

Kāmaṃ karassu rūpāni, neva maṃ byādhayissasī”ti.

Atha kho māro pāpimā “jānāti maṃ samiddhi bhikkhū”ti dukkhī dummano tatthevantaradhāyīti.

☸---------------------------------------------------------------------

［二十二］ 第二 三弥提 Samiddhisuttaṃ

一 那时，世尊住在释迦族的尸罗越底。

二 那时，尊者三弥提住在离世尊不远的地方，不放逸、热忱、精勤地修行。

三 那时，尊者三弥提独自静坐禅思时，心中生起这样的念头：“我的导师是阿罗汉、正等觉者，我真是获得了大利益啊！我能在如此善说的法律中出家，我真是获得了大利益啊！我的同梵行者们都是持戒的善人，我真是获得了大利益啊！”

四 这时，恶魔波旬知道了尊者三弥提心中的想法，来到尊者三弥提的住处。到了之后，在离尊者三弥提不远的地方，发出巨大恐怖的声音，听起来好像大地都要裂开了一样。

五 这时，尊者三弥提来到世尊的住处。到了之后，顶礼世尊，坐在一边。坐在一边后，尊者三弥提对世尊这样说：

六 “世尊！我独自静坐禅思时，心中生起这样的念头：‘我的导师是阿罗汉、正等觉者，我真是获得了大利益啊！我能在如此善说的法律中出家，我真是获得了大利益啊！我的同梵行者们都是持戒的善人，我真是获得了大利益啊！’ 世尊！[这时] 在离我不远的地方，发出了巨大恐怖的声音，听起来好像大地都要裂开了一样。”

七 “三弥提！那不是大地裂开的声音，那是恶魔波旬，他来是为了扰乱你的视线（让你迷惑）。三弥提！你回到那里去，继续不放逸、热忱、精勤地修行吧！”

八 “是的，世尊。”尊者三弥提回答世尊后，从座位起身，顶礼世尊，右绕三匝后离开了。

九 后来，尊者三弥提又回到那里，不放逸、热忱、精勤地修行。又一次，尊者三弥提独自静坐禅思时，心中生起这样的念头：“我的导师是阿罗汉、正等觉者……乃至……我的同梵行者们都是持戒的善人，我真是获得了大利益啊！” 又一次，恶魔波旬知道了尊者心中的想法……乃至……发出好像大地裂开的声音。

一〇 这时，尊者三弥提知道这是恶魔波旬，便用偈颂对恶魔波旬说：

我是凭着信仰，从家庭出家进入无家的状态；

我的正念和智慧已经觉醒，我的心也已达到完全的寂静；

随你变现出什么形象，都无法惊吓到我。

一一 这时，恶魔波旬苦恼地想：“三弥提比丘知道我了！” 就忧愁沮丧地在那里消失不见了。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/4. Mārasaṃyutta 恶魔相应 (SN 4, 137-161)/4.3 Tatiyavagga 第三品 (SN 4.21-25, 157-161)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3.3 Godhikasutta 瞿低迦 (SN 4.23, 159)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Godhikasuttaṃ

159. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā godhiko isigilipasse viharati kāḷasilāyaṃ. Atha kho āyasmā godhiko appamatto ātāpī pahitatto viharanto sāmayikaṃ cetovimuttiṃ phusi. Atha kho āyasmā godhiko tamhā sāmayikāya cetovimuttiyā parihāyi. Dutiyampi kho āyasmā godhiko appamatto ātāpī pahitatto viharanto sāmayikaṃ cetovimuttiṃ phusi. Dutiyampi kho āyasmā godhiko tamhā sāmayikāya cetovimuttiyā parihāyi. Tatiyampi kho āyasmā godhiko appamatto ātāpī pahitatto viharanto sāmayikaṃ cetovimuttiṃ phusi. Tatiyampi kho āyasmā godhiko tamhā…pe… parihāyi. Catutthampi kho āyasmā godhiko appamatto…pe… vimuttiṃ phusi. Catutthampi kho āyasmā godhiko tamhā…pe… parihāyi. Pañcamampi kho āyasmā godhiko…pe… cetovimuttiṃ phusi. Pañcamampi kho āyasmā…pe… vimuttiyā parihāyi. Chaṭṭhampi kho āyasmā godhiko appamatto ātāpī pahitatto viharanto sāmayikaṃ cetovimuttiṃ phusi. Chaṭṭhampi kho āyasmā godhiko tamhā sāmayikāya cetovimuttiyā parihāyi. Sattamampi kho āyasmā godhiko appamatto ātāpī pahitatto viharanto sāmayikaṃ cetovimuttiṃ phusi.

Atha kho āyasmato godhikassa etadahosi – “yāva chaṭṭhaṃ khvāhaṃ sāmayikāya cetovimuttiyā parihīno. Yaṃnūnāhaṃ satthaṃ āhareyyan”ti. Atha kho māro pāpimā āyasmato godhikassa cetasā cetoparivitakkamaññāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ gāthāhi ajjhabhāsi –

“Mahāvīra mahāpañña, iddhiyā yasasā jala;

Sabbaverabhayātīta, pāde vandāmi cakkhuma.

“Sāvako te mahāvīra, maraṇaṃ maraṇābhibhū;

Ākaṅkhati cetayati, taṃ nisedha jutindhara.

“Kathañhi bhagavā tuyhaṃ, sāvako sāsane rato;

Appattamānaso sekkho, kālaṃ kayirā janesutā”ti.

Tena kho pana samayena āyasmato godhikena satthaṃ āharitaṃ hoti. Atha kho bhagavā “māro ayaṃ pāpimā” iti viditvā māraṃ pāpimantaṃ gāthāya ajjhabhāsi –

“Evañhi dhīrā kubbanti, nāvakaṅkhanti jīvitaṃ;

Samūlaṃ taṇhamabbuyha, godhiko parinibbuto”ti.

Atha kho bhagavā bhikkhū āmantesi – “āyāma, bhikkhave, yena isigilipassaṃ kāḷasilā tenupasaṅkamissāma yattha godhikena kulaputtena satthaṃ āharitan”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.

Atha kho bhagavā sambahulehi bhikkhūhi saddhiṃ yena isigilipassaṃ kāḷasilā tenupasaṅkami. Addasā kho bhagavā āyasmantaṃ godhikaṃ dūratova mañcake vivattakkhandhaṃ semānaṃ [seyyamānaṃ (syā. kaṃ.), soppamānaṃ (ka.)]. Tena kho pana samayena dhūmāyitattaṃ timirāyitattaṃ gacchateva purimaṃ disaṃ, gacchati pacchimaṃ disaṃ, gacchati uttaraṃ disaṃ, gacchati dakkhiṇaṃ disaṃ, gacchati uddhaṃ, gacchati adho, gacchati anudisaṃ.

Atha kho bhagavā bhikkhū āmantesi – “passatha no tumhe, bhikkhave, etaṃ dhūmāyitattaṃ timirāyitattaṃ gacchateva purimaṃ disaṃ, gacchati pacchimaṃ disaṃ, gacchati uttaraṃ disaṃ, gacchati dakkhiṇaṃ disaṃ, gacchati uddhaṃ, gacchati adho, gacchati anudisan”ti? “Evaṃ, bhante”. “Eso kho, bhikkhave, māro pāpimā godhikassa kulaputtassa viññāṇaṃ samanvesati – ‘kattha godhikassa kulaputtassa viññāṇaṃ patiṭṭhitan’ti? Appatiṭṭhitena ca, bhikkhave, viññāṇena godhiko kulaputto parinibbuto”ti. Atha kho māro pāpimā beluvapaṇḍuvīṇaṃ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ gāthāya ajjhabhāsi –

“Uddhaṃ adho ca tiriyaṃ, disā anudisā svahaṃ;

Anvesaṃ nādhigacchāmi, godhiko so kuhiṃ gato”ti.

“Yo [so (sī. pī.)] dhīro dhitisampanno, jhāyī jhānarato sadā;

Ahorattaṃ anuyuñjaṃ, jīvitaṃ anikāmayaṃ.

“Jetvāna maccuno [bhetvā namucino (sī.)] senaṃ, anāgantvā punabbhavaṃ;

Samūlaṃ taṇhamabbuyha, godhiko parinibbuto”ti.

“Tassa sokaparetassa, vīṇā kacchā abhassatha;

Tato so dummano yakkho, tatthevantaradhāyathā”ti [tatthevantaradhāyithāti (syā. kaṃ.), tattheva antaradhāyīti (ka.)].

☸---------------------------------------------------------------------

［二十三］ 第三 瞿低迦 Godhikasuttaṃ

一 那时，世尊住在王舍城的竹林精舍，位于迦兰陀长者喂养松鼠的地方。

二 那时，尊者瞿低迦住在仙人山侧的黑石处。

三 那时，尊者瞿低迦不放逸、热忱、精勤地修行，证得了暂时的心解脱。但之后，尊者瞿低迦又从那暂时的心解脱中退失了。

四 第二次，尊者瞿低迦不放逸、热忱、精勤地修行，证得了暂时的心解脱。但尊者瞿低迦又从那暂时的心解脱中退失了。

五～八 第三次……[乃至]……第四次……[乃至]……第五次……[乃至]……第六次，尊者瞿低迦不放逸、热忱、精勤地修行，证得了暂时的心解脱。但尊者瞿低迦第六次又从那暂时的心解脱中退失了。

九 第七次，尊者瞿低迦不放逸、热忱、精勤地修行，证得了暂时的心解脱。

一〇 这时，尊者瞿低迦这样想：“我已经六次从暂时的心解脱中退失了，我宁可用刀（自杀）！”

一一 这时，恶魔波旬知道了尊者瞿低迦心中的想法，来到世尊那里。到了之后，用偈颂对世尊说：

大雄大智慧，神通名誉盛，

超越一切怖畏者，顶礼您这位具眼者之足。

大雄啊！您战胜死亡的弟子，

他现在想死、期望死亡，光明的持有者，请阻止他！

世尊啊！您的弟子，喜爱于您的教导，

怎么会还是未达最终目标、仍在学习阶段的有学之人，就想要死呢？

一二 就在这时，尊者瞿低迦已经拿起了刀。

一三 这时，世尊知道这是恶魔波旬，便用偈颂对恶魔波旬说：

智者就是这样做的，他们不贪恋生命；

连根拔除了渴爱，瞿低迦已般涅槃。

一四 这时，世尊对比丘们说：“来，比丘们！我们一起去仙人山侧的黑石处，善男子瞿低迦在那里拿刀（自杀了）。”

一五 “是的，世尊。”那些比丘回答世尊。

一六 于是，世尊和众多比丘一起来到仙人山侧的黑石处。世尊从远处看见尊者瞿低迦，在床上抱肩仰卧。

一七 就在那时，有一团像烟雾般的阴影，向东方移动，向西方移动，向北方移动，向南方移动，向上方移动，向下方移动，向各中间方向移动。

一八 这时，世尊对比丘们说：“比丘们！你们看见那团像烟雾般的阴影，向东方移动，向西方移动，向北方移动，向南方移动，向上方移动，向下方移动，向各中间方向移动吗？” “是的，世尊。”

一九 “比丘们！那是恶魔波旬，在寻找善男子瞿低迦的神识，（想知道）‘善男子瞿低迦的神识，停驻在何处呢？’然而，比丘们！善男子瞿低迦的神识无所停驻，已经般涅槃了。”

二〇 这时，恶魔波旬拿着黄木材质的贝路瓦琴，来到世尊那里！到了之后，用偈颂对世尊说：

我向上追寻，向下追寻，也向横向追寻，

追寻了所有方向和角落；

却找不到瞿低迦，他往何处去了呢？

二一 [世尊：] 那位意志坚定、具足毅力的英雄，

总是喜爱禅修，日夜精勤修行，

对生命已无任何贪恋。

他已战胜死神的军队，不再会轮回再生；

连根拔除了渴爱，瞿低迦已般涅槃。

二二 极度悲伤之下，他的琴从腋下掉落；

那忧愁的夜叉（恶魔），就在那里消失了。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/4. Mārasaṃyutta 恶魔相应 (SN 4, 137-161)/4.3 Tatiyavagga 第三品 (SN 4.21-25, 157-161)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3.4 Sattavassānubandhasutta 七年 (SN 4.24, 160)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Sattavassānubandhasuttaṃ

160. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre ajapālanigrodhe. Tena kho pana samayena māro pāpimā sattavassāni bhagavantaṃ anubandho hoti otārāpekkho otāraṃ alabhamāno. Atha kho māro pāpimā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ gāthāya ajjhabhāsi –

“Sokāvatiṇṇo nu vanamhi jhāyasi,

Vittaṃ nu jīno uda patthayāno;

Āguṃ nu gāmasmimakāsi kiñci,

Kasmā janena na karosi sakkhiṃ;

Sakkhī na sampajjati kenaci te”ti.

“Sokassa mūlaṃ palikhāya sabbaṃ,

Anāgu jhāyāmi asocamāno;

Chetvāna sabbaṃ bhavalobhajappaṃ,

Anāsavo jhāyāmi pamattabandhū”ti.

“Yaṃ vadanti mama yidanti, ye vadanti mamanti ca;

Ettha ce te mano atthi, na me samaṇa mokkhasī”ti.

“Yaṃ vadanti na taṃ mayhaṃ, ye vadanti na te ahaṃ;

Evaṃ pāpima jānāhi, na me maggampi dakkhasī”ti.

“Sace maggaṃ anubuddhaṃ, khemaṃ amatagāminaṃ;

Apehi gaccha tvameveko, kimaññamanusāsasī”ti.

“Amaccudheyyaṃ pucchanti, ye janā pāragāmino;

Tesāhaṃ puṭṭho akkhāmi, yaṃ saccaṃ taṃ nirūpadhin”ti.

“Seyyathāpi, bhante, gāmassa vā nigamassa vā avidūre pokkharaṇī. Tatrassa kakkaṭako. Atha kho, bhante, sambahulā kumārakā vā kumārikāyo vā tamhā gāmā vā nigamā vā nikkhamitvā yena sā pokkharaṇī tenupasaṅkameyyuṃ; upasaṅkamitvā taṃ kakkaṭakaṃ udakā uddharitvā thale patiṭṭhapeyyuṃ. Yaṃ yadeva hi so, bhante, kakkaṭako aḷaṃ abhininnāmeyya taṃ tadeva te kumārakā vā kumārikāyo vā kaṭṭhena vā kathalāya vā sañchindeyyuṃ sambhañjeyyuṃ sampalibhañjeyyuṃ. Evañhi so, bhante, kakkaṭako sabbehi aḷehi sañchinnehi sambhaggehi sampalibhaggehi abhabbo taṃ pokkharaṇiṃ otarituṃ. Evameva kho, bhante, yāni kānici visūkāyikāni [yāni visukāyikāni (sī. pī. ka.)] visevitāni vipphanditāni, sabbāni tāni [kānici kānici sabbāni (sī. pī. ka.)] bhagavatā sañchinnāni sambhaggāni sampalibhaggāni. Abhabbo dānāhaṃ, bhante, puna bhagavantaṃ upasaṅkamituṃ yadidaṃ otārāpekkho”ti. Atha kho māro pāpimā bhagavato santike imā nibbejanīyā gāthāyo abhāsi –

“Medavaṇṇañca pāsāṇaṃ, vāyaso anupariyagā;

Apettha muduṃ vindema, api assādanā siyā.

“Aladdhā tattha assādaṃ, vāyasetto apakkame;

Kākova selamāsajja, nibbijjāpema gotamā”ti.

☸---------------------------------------------------------------------

［二十四］ 第四 七年 Sattavassānubandhasuttaṃ

一 我是这样听说的。那时，世尊住在优楼频螺的尼连禅河边，阿阇波罗尼俱律陀树（牧羊人的榕树）下。

二 那时，恶魔波旬已经跟随世尊七年了，一直寻找机会（扰乱），但都找不到下手的空隙。

三 这时，恶魔波旬来到世尊那里。到了之后，用偈颂对世尊说：

你是否因忧愁而隐居林中禅思？

是失去了财富，还是在期盼什么？

你是否在村镇里犯了什么罪？

为何不与人交往？

难道没有任何人能与你成为朋友吗？

四 [世尊：] 我已彻底掘除了忧愁的根源，

无罪亦无忧愁，我在此禅思。

斩断了一切对存在的贪爱和妄想，

我是无漏者，在此禅思，哦，放逸者的亲族（指恶魔）！

五 [恶魔：] 那些说‘这是我的’的人，以及那些说‘我’的人；

如果你的心念执着于此，沙门，你就无法逃脱我。

六 [世尊：] 那些东西并非‘我的’，说‘我’的也不是‘我’；

恶魔你要这样知道，你连我的道路也看不见。

七 [恶魔：] 如果你已证得通往安稳、不死(涅槃)的道路；

你就独自离去吧，为何还要教导他人呢？

八 [世尊：] 那些想要渡过生死到达彼岸的人们，会来问我关于不死境界的事；

当我被问到时，我就为他们宣说那真实无取的涅槃。

九 [恶魔：] “世尊！譬如在村庄或市镇附近有一个池塘，里面住着一只螃蟹。世尊！那时，有许多小男孩或小女孩从村庄或市镇出来，走到那个池塘边。到了之后，他们把那只螃蟹从水里捞出来，放在陆地上。世尊！每当那只螃蟹伸出它的钳子时，那些小男孩或小女孩就用木棍或石块敲打它、折断它、毁坏它。就这样，世尊，那只螃蟹所有的钳子都被敲断、折断、毁坏了，再也无法回到池塘里去了。世尊！同样地，所有那些扭曲的、邪僻的、动摇的（烦恼），全都被世尊您斩断、粉碎、摧毁了。现在，我再也无法接近世尊，来寻找机会（扰乱）了。”

一〇 这时，恶魔波旬在世尊面前，沮丧地诵出这些表示气馁的偈颂：

有只乌鸦在空中盘旋，看到一块像脂肪的石头；

心想‘我们在这里或许能找到柔软可口的东西，也许能饱餐一顿。’

在那里找不到任何可吃的东西，乌鸦只好从那里飞走；

如同攻击石头的乌鸦一样，我们（恶魔）也只好沮丧地离开乔达摩。

一一 这时，恶魔波旬在世尊面前，气馁地唱完偈颂后，离开了那个地方。在离世尊不远的地方，他在地上盘腿坐下，沉默不语，精神萎靡，肩膀下垂，沮丧苦恼，用木杖划着地面而坐。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.10.11 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/4. Mārasaṃyutta 恶魔相应 (SN 4, 137-161)/4.3 Tatiyavagga 第三品 (SN 4.21-25, 157-161)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3.5 Māradhītusutta 魔女 (SN 4.25, 161)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Māradhītusuttaṃ

魔女经

161. Atha kho māro pāpimā bhagavato santike imā nibbejanīyā gāthāyo abhāsitvā tamhā ṭhānā apakkamma

［一、魔王悲愁：］

那时，恶魔波旬在世尊面前，气馁地唱完偈颂后，离开了那个地方。

bhagavato avidūre pathaviyaṃ pallaṅkena nisīdi

在离世尊不远的地方，他在地上盘腿坐下，

tuṇhībhūto maṅkubhūto pattakkhandho adhomukho

沉默不语，精神萎靡，肩膀下垂，低着头，

pajjhāyanto appaṭibhāno kaṭṭhena bhūmiṃ vilikhanto.

心中忧愁，无言以对，用木杖（或手指）划着地面。

Atha kho taṇhā ca arati ca ragā ca māradhītaro yena māro pāpimā tenupasaṅkamiṃsu;

［二、魔女献策：］

这时，渴爱、不乐、贪染这三位魔女，来到恶魔波旬那里；

upasaṅkamitvā māraṃ pāpimantaṃ gāthāya ajjhabhāsiṃsu –

到了之后，用偈颂对恶魔波旬说：

“Kenāsi dummano tāta,

“为何父亲您不快乐（为什么父王您不快乐呢）？

purisaṃ kaṃ nu socasi;

是谁让您忧愁（什么人让您正悲痛呢）？

Mayaṃ taṃ rāgapāsena,

我们用贪欲的罗网（我们设好诱惑的陷阱），

āraññamiva kuñjaraṃ;

如同捕捉森林中的大象一般（正好像森林中的大象）；

Bandhitvā ānayissāma,

将他捕捉牵引而来（诱捕到以后把他牵来），

vasago te bhavissatī”ti.

他必将受您支配（交给您随心意来处置）。”

“Arahaṃ sugato loke,

（魔王偈曰：）

“世间的阿罗汉、善逝（世间的阿罗汉和佛陀），

na rāgena suvānayo;

不能轻易地以贪欲诱惑（无法用贪欲诱惑他们）；

Māradheyyaṃ atikkanto,

他已经超越了魔的领域（已经超越魔王的领域），

tasmā socāmahaṃ bhusan”ti.

因此我非常忧愁（所以这让我非常忧愁）。”

Atha kho taṇhā ca arati ca ragā ca māradhītaro yena bhagavā tenupasaṅkamiṃsu;

［三、各种试探：］

﹙➊ 魔女初诱 ☙﹚

于是，渴爱、不乐、贪染这三位魔女，来到世尊那里；

upasaṅkamitvā bhagavantaṃ etadavocuṃ –

到了之后，对世尊这样说：

“pāde te, samaṇa, paricāremā”ti.

“沙门！让我们服侍您的双足吧。”

Atha kho bhagavā na manasākāsi, yathā taṃ anuttare upadhisaṅkhaye vimutto.

但是，对于那位已经于无上取蕴灭尽中解脱的世尊，根本不予理会。

Atha kho taṇhā ca arati ca ragā ca māradhītaro ekamantaṃ apakkamma evaṃ samacintesuṃ –

﹙➋ 魔女二诱 ☙﹚

然后，渴爱、不乐、贪染这三位魔女退到一边，这样商量：

“uccāvacā kho purisānaṃ adhippāyā.

“男人的喜好确实各种各样。

Yaṃnūna mayaṃ ekasataṃ ekasataṃ kumārivaṇṇasataṃ abhinimmineyyāmā”ti.

我们不如各自化作一百个童女的形象吧。”

Atha kho taṇhā ca arati ca ragā ca māradhītaro ekasataṃ ekasataṃ kumārivaṇṇasataṃ abhinimminitvā yena bhagavā tenupasaṅkamiṃsu;

于是，渴爱、不乐、贪染这三位魔女各自化作一百个童女的形象后，来到世尊那里；

upasaṅkamitvā bhagavantaṃ etadavocuṃ –

到了之后，对世尊说：

“pāde te, samaṇa, paricāremā”ti.

“沙门！让我们服侍您的双足吧。”

Tampi bhagavā na manasākāsi, yathā taṃ anuttare upadhisaṅkhaye vimutto.

但是，对于那位已经于无上取蕴灭尽中解脱的世尊，（对此）也根本不予理会。

Atha kho taṇhā ca arati ca ragā ca māradhītaro ekamantaṃ apakkamma evaṃ samacintesuṃ –

﹙➌ 魔女三诱 ☙﹚

然后，渴爱、不乐、贪染这三位魔女退到一边，这样商量：

“uccāvacā kho purisānaṃ adhippāyā.

“男人的喜好确实各种各样。

Yaṃnūna mayaṃ ekasataṃ ekasataṃ avijātavaṇṇasataṃ abhinimmineyyāmā”ti.

我们不如各自化作一百个从未生育过的女子的形象吧。”

Atha kho taṇhā ca arati ca ragā ca māradhītaro ekasataṃ ekasataṃ avijātavaṇṇasataṃ abhinimminitvā yena bhagavā tenupasaṅkamiṃsu;

于是，渴爱、不乐、贪染这三位魔女各自化作一百个从未生育过的女子的形象后，来到世尊那里；

upasaṅkamitvā bhagavantaṃ etadavocuṃ –

到了之后，对世尊说：

“pāde te, samaṇa, paricāremā”ti.

“沙门！让我们服侍您的双足吧。”

Tampi bhagavā na manasākāsi, yathā taṃ anuttare upadhisaṅkhaye vimutto.

但是，对于那位已经于无上取蕴灭尽中解脱的世尊，（对此）也根本不予理会。

Atha kho taṇhā ca…pe… yaṃnūna mayaṃ ekasataṃ ekasataṃ sakiṃ vijātavaṇṇasataṃ abhinimmineyyāmāti.

﹙➍ 魔女四诱 ☙﹚

然后，渴爱、不乐、贪染这三位魔女退到一边，这样商量：

“男人的喜好确实各种各样。

我们不如各自化作一百个生育过一次的女子的形象吧。”

Atha kho taṇhā ca…pe… sakiṃ vijātavaṇṇasataṃ abhinimminitvā yena bhagavā tenupasaṅkamiṃsu;

于是，渴爱、不乐、贪染这三位魔女各自化作一百个生育过一次的女子的形象后，来到世尊那里；

upasaṅkamitvā bhagavantaṃ etadavocuṃ –

到了之后，对世尊说：

“pāde te, samaṇa, paricāremā”ti.

“沙门！让我们服侍您的双足吧。”

Tampi bhagavā na manasākāsi, yathā taṃ anuttare upadhisaṅkhaye vimutto.

但是，对于那位已经于无上取蕴灭尽中解脱的世尊，（对此）也根本不予理会。

Atha kho taṇhā ca…pe… yaṃnūna mayaṃ ekasataṃ ekasataṃ duvijātavaṇṇasataṃ abhinimmineyyāmāti.

﹙➎ 魔女五诱 ☙﹚

然后，渴爱、不乐、贪染这三位魔女退到一边，这样商量：

“男人的喜好确实各种各样。

我们不如各自化作一百个生育过两次的女子的形象吧。”

Atha kho taṇhā ca…pe… duvijātavaṇṇasataṃ abhinimminitvā yena bhagavā…pe… yathā taṃ anuttare upadhisaṅkhaye vimutto.

于是，渴爱、不乐、贪染这三位魔女各自化作一百个生育过两次的女子的形象后，来到世尊那里；

到了之后，对世尊说：

“沙门！让我们服侍您的双足吧。”

但是，对于那位已经于无上取蕴灭尽中解脱的世尊，（对此）也根本不予理会。

Atha kho taṇhā ca…pe… majjhimitthivaṇṇasataṃ abhinimmineyyāmāti.

﹙➏ 魔女六诱 ☙﹚

然后，渴爱、不乐、贪染这三位魔女退到一边，这样商量：

“男人的喜好确实各种各样。

我们不如各自化作一百个中年女子的形象吧。”

Atha kho taṇhā ca…pe… majjhimitthivaṇṇasataṃ abhinimminitvā…pe… anuttare upadhisaṅkhaye vimutto.

于是，渴爱、不乐、贪染这三位魔女各自化作一百个中年女子的形象后，来到世尊那里；

到了之后，对世尊说：

“沙门！让我们服侍您的双足吧。”

但是，对于那位已经于无上取蕴灭尽中解脱的世尊，（对此）也根本不予理会。

Atha kho taṇhā ca…pe… mahitthivaṇṇasataṃ abhinimmineyyāmāti.

﹙➐ 魔女七诱 ☙﹚

然后，渴爱、不乐、贪染这三位魔女退到一边，这样商量：

“男人的喜好确实各种各样。

我们不如各自化作一百个老年女子的形象吧。”

Atha kho taṇhā ca…pe… mahitthivaṇṇasataṃ abhinimminitvā yena bhagavā…pe… anuttare upadhisaṅkhaye vimutto.

于是，渴爱、不乐、贪染这三位魔女各自化作一百个老年女子的形象后，来到世尊那里；

到了之后，对世尊说：

“沙门！让我们服侍您的双足吧。”

但是，对于那位已经于无上取蕴灭尽中解脱的世尊，（对此）也根本不予理会。

Atha kho taṇhā ca arati ca ragā ca māradhītaro ekamantaṃ apakkamma etadavocuṃ –

﹙➑ 魔女失败 ☙﹚

这时，渴爱、不乐、贪染这三位魔女退到一边，这样说道：

saccaṃ kira no pitā avoca –

我们的父亲说的话，确实是真的：

“Arahaṃ sugato loke,

“世间的阿罗汉、善逝（世间的阿罗汉和佛陀），

na rāgena suvānayo;

不能轻易地以贪欲诱惑（无法用贪欲诱惑他们）；

Māradheyyaṃ atikkanto,

他已经超越了魔的领域（已经超越魔王的领域），

tasmā socāmahaṃ bhusan”ti.

因此我非常忧愁（所以这让我非常忧愁）。”

“Yañhi mayaṃ samaṇaṃ vā brāhmaṇaṃ vā avītarāgaṃ

“如果我们用这种方法去对付任何尚未离欲的沙门或婆罗门；

iminā upakkamena upakkameyyāma

（如果）依此手段攻击，

hadayaṃ vāssa phaleyya,

他的心脏可能会破裂、

uṇhaṃ lohitaṃ vā mukhato uggaccheyya,

或者口吐热血，

ummādaṃ vā pāpuṇeyya cittakkhepaṃ vā.

或者会发疯、心意错乱。

Seyyathā vā pana naḷo harito luto ussussati visussati milāyati;

又或者像刚割下的青芦苇一样，会干枯、枯萎、凋谢；

evameva ussusseyya visusseyya milāyeyyā”ti.

正是如此，（用这种方法）他一定会干枯、枯萎、凋谢。”

Atha kho taṇhā ca arati ca ragā ca māradhītaro yena bhagavā tenupasaṅkamiṃsu;

［四、三退魔女：］

于是，渴爱、不乐、贪染这三位魔女来到世尊那里；

upasaṅkamitvā ekamantaṃ aṭṭhaṃsu.

到了之后，站在一边。

Ekamantaṃ ṭhitā kho taṇhā māradhītā bhagavantaṃ gāthāya ajjhabhāsi –

﹙➊ 渴爱问偈 ☙﹚

这时，站在一边的魔女渴爱，用偈颂对世尊说：

“Sokāvatiṇṇo nu vanamhi jhāyasi,

“是否因忧愁而隐居林中禅思（林中禅修陷入忧愁吗）？

Vittaṃ nu jīno uda patthayāno;

是失去了财富，还是在期盼什么（渴望之前富裕生活吗）？

Āguṃ nu gāmasmimakāsi kiñci,

你是否在村镇里犯了什么罪（曾经犯下卑劣罪行吗）？

Kasmā janena na karosi sakkhiṃ;

为何不与人交往（为什么见不到亲友呢）？

Sakkhī na sampajjati kenaci te”ti.

难道没有任何人能与你成为朋友吗（为什么不去亲近他们）？”

“Atthassa pattiṃ hadayassa santiṃ,

（佛斥渴爱：）

“已获得目标，心得寂静（寂静禅林心获得法益），

Jetvāna senaṃ piyasātarūpaṃ;

已战胜那喜爱诱人形象的（魔）军（已征服一切渴爱大军）；

Ekohaṃ [ekāhaṃ (syā. kaṃ. pī. ka.)] jhāyaṃ sukhamanubodhiṃ,

我独自禅思，体验（解脱之）乐（我独自禅观现法乐住），

Tasmā janena na karomi sakkhiṃ;

因此我不与人交往（所以不需要攀缘亲友）；

Sakkhī na sampajjati kenaci me”ti.

我不需要任何朋友（何不内观亲近自己呢）？”

Atha kho arati [arati ca (ka.)] māradhītā bhagavantaṃ gāthāya ajjhabhāsi –

﹙➋ 不乐问偈 ☙﹚

然后，魔女不乐，用偈颂对世尊说：

“Kathaṃ vihārībahulodha bhikkhu,

“常如此安住的比丘（比丘要如何安住念头），

Pañcoghatiṇṇo atarīdha chaṭṭhaṃ;

如何渡过此世五（欲流），又超越第六（意触所生流）（度脱五欲六尘暴流呢）？

Kathaṃ jhāyiṃ [kathaṃ jhāyaṃ (syā. kaṃ. pī.), kathajjhāyaṃ (ka.)] bahulaṃ kāmasaññā,

常行禅思，如何使欲想（禅观者多修何种次第），

Paribāhirā honti aladdha yo tan”ti.

被排除在外，不再获得它们（对六入处不起贪爱呢）？”

“Passaddhakāyo suvimuttacitto,

（佛斥不乐：）

“身已轻安，心善解脱（身轻安而又心善解脱），

Asaṅkharāno satimā anoko;

无行（无造作），具念，无家（无执着）（正念无为的出家生活）；

Aññāya dhammaṃ avitakkajhāyī,

了知正法，禅思离寻思（无寻的禅心内观法智），

Na kuppati na sarati na thino [na kuppatī nassaratī na thīno (sī.)].

不会动摇，也不会贪求，无昏沉（不瞋恚不惛眠不掉悔）。

“Evaṃvihārībahulodha bhikkhu,

常如此安住的比丘（比丘像这样安住念头），

Pañcoghatiṇṇo atarīdha chaṭṭhaṃ;

能渡过此世五（欲流），又超越第六（意触所生流）（能度脱五欲六尘暴流）；

Evaṃ jhāyiṃ bahulaṃ kāmasaññā,

常如此禅思，欲想就被排除在外（禅观者多修这种次第），

Paribāhirā honti aladdha yo tan”ti.

不再获得它们（对六入处都不起贪爱）。”

Atha kho ragā [ragāca (ka.)] māradhītā bhagavato santike gāthāya ajjhabhāsi –

﹙➌ 贪染唱偈 ☙﹚

然后，魔女贪染，在世尊面前用偈颂说：

“Acchejja taṇhaṃ gaṇasaṅghacārī,

“斩断渴爱，他在僧团中行（挣脱渴爱的和合僧团），

Addhā carissanti [tarissanti (sī.)] bahū ca saddhā;

确实，许多有信仰的人将会渡过（生死流）（寂静地修行又多净信）；

Bahuṃ vatāyaṃ janataṃ anoko,

这位无家者，确实将带领众多人民（很多人因此发心出家），

Acchejja nessati maccurājassa pāran”ti.

斩断（束缚），带到死王的彼岸。” (已拒绝死王到达彼岸)。

“Nayanti ve mahāvīrā,

（佛斥贪染：）

“确实，大雄们（佛陀）以正法引导众生（洞察真理的人叫大雄），

saddhammena tathāgatā;

依如来所说才有正法（依如来所说才有正法）；

Dhammena nayamānānaṃ,

对于那些依法被引导的人（若能依正法思惟真理）；

kā usūyā vijānatan”ti.

了解（此理）的人，会有什么嫉妒呢（怎么会嫉妒人解脱呢）？”

Atha kho taṇhā ca arati ca ragā ca māradhītaro yena māro pāpimā tenupasaṅkamiṃsu.

［五、徒劳而返：］

这时，渴爱、不乐、贪染这三位魔女来到恶魔波旬那里；

Addasā kho māro pāpimā taṇhañca aratiñca ragañca māradhītaro dūratova āgacchantiyo.

恶魔波旬看见渴爱、不乐、贪染这三位魔女从远处走来。

Disvāna gāthāhi ajjhabhāsi –

看见后，用偈颂说：

“Bālā kumudanāḷehi,

“愚蠢的人啊！你们想用睡莲的茎（无知的人以白莲茎梗），

pabbataṃ abhimatthatha [abhimanthatha (sī.)];

去撞击山岳（妄想破碎一座大山岳）；

Giriṃ nakhena khanatha,

你们想用指甲挖掘山（愚人仅凭指甲挖山洞），

ayo dantehi khādatha.

想用牙齿啃嚼钢铁（想要用牙齿来咬铁器）；

“Selaṃva sirasūhacca [sirasi ūhacca (sī.), sirasi ohacca (syā. kaṃ.)],

“如同用头顶着岩石（如头举起大岩石以后），

pātāle gādhamesatha;

想要在深渊中寻找立足之地（想寻找深渊处立足点）；

Khāṇuṃva urasāsajja,

如同用胸膛撞击树桩（似木棒自撞胸部以后），

nibbijjāpetha gotamā”ti.

你们将会厌烦地离开乔达摩（气急败坏地离佛远去）。’”

“Daddallamānā āgañchuṃ,

［六、最后偈语：］

“她们闪耀着光芒而来（她们轻蔑来耀武扬威），

taṇhā ca aratī ragā;

即渴爱、不乐与贪染（渴爱不乐贪染三魔女）；

Tā tattha panudī satthā,

但导师当场驱散了她们（人天导师已驱散她们），

tūlaṃ bhaṭṭhaṃva māluto”ti.

如同风吹散落下的棉絮（正像木棉花被风吹落）。”

魔女经 ～第三品‧第五经终

～《恶魔相应‧第三品‧Māradhītusutta 魔女经》(SN 4.25, 161)

Tatiyo vaggo.

第三品 ～恶魔相应‧第三品终

Tassuddānaṃ –

此品（五经）摄颂曰：

Sambahulā samiddhi ca,

（一）多数、（二）三弥提，

godhikaṃ sattavassāni;

（三）瞿低迦、（四）七年；

Dhītaraṃ desitaṃ buddha, seṭṭhena imaṃ mārapañcakanti.

（五）魔女，这是由最胜的佛陀所说的关于魔的五部经。

Mārasaṃyuttaṃ samattaṃ.

恶魔相应 ～相应部经典‧第四相应终

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/5. Bhikkhunīsaṃyutta 比丘尼相应 (SN 5, 162-171)/5.1 Bhikkhunīvagga 比丘尼品 (SN 5.1-10, 162-171)”

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【经名】 5.1.1 Āḷavikāsutta 阿罗毗迦 (SN 5.1, 162)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Bhikkhunīsaṃyuttaṃ

1. Āḷavikāsuttaṃ

162. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āḷavikā bhikkhunī pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena andhavanaṃ tenupasaṅkami vivekatthinī. Atha kho māro pāpimā āḷavikāya bhikkhuniyā bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo vivekamhā cāvetukāmo yena āḷavikā bhikkhunī tenupasaṅkami; upasaṅkamitvā āḷavikaṃ bhikkhuniṃ gāthāya ajjhabhāsi –

“Natthi nissaraṇaṃ loke, kiṃ vivekena kāhasi;

Bhuñjassu kāmaratiyo, māhu pacchānutāpinī”ti.

Atha kho āḷavikāya bhikkhuniyā etadahosi – “ko nu khvāyaṃ manusso vā amanusso vā gāthaṃ bhāsatī”ti? Atha kho āḷavikāya bhikkhuniyā etadahosi – “māro kho ayaṃ pāpimā mama bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo vivekamhā cāvetukāmo gāthaṃ bhāsatī”ti. Atha kho āḷavikā bhikkhunī “māro ayaṃ pāpimā” iti viditvā māraṃ pāpimantaṃ gāthāhi paccabhāsi –

“Atthi nissaraṇaṃ loke, paññāya me suphussitaṃ [suphassitaṃ (sī. pī.)];

Pamattabandhu pāpima, na tvaṃ jānāsi taṃ padaṃ.

“Sattisūlūpamā kāmā, khandhāsaṃ adhikuṭṭanā;

Yaṃ tvaṃ kāmaratiṃ brūsi, arati mayha sā ahū”ti.

Atha kho māro pāpimā “jānāti maṃ āḷavikā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti.

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第五 比丘尼相应 Bhikkhunīsaṃyuttaṃ

［一］ 第一 阿罗毗迦

一 我是这样听说的。那时，世尊住在舍卫城的祇树给孤独园。

二 当时，阿罗毗迦比丘尼在清晨时分，穿好衣服拿着钵，进入舍卫城乞食。在舍卫城乞食完毕，吃过饭后收好钵，前往暗林，想要独处静修。

三 这时，邪恶的魔罗波旬想要让阿罗毗迦比丘尼感到害怕、惊恐、毛骨悚然，想让她放弃独处静修，于是来到阿罗毗迦比丘尼那里。到了之后，用偈颂对阿罗毗迦比丘尼说：

“世间没有解脱之路， 独处修行能做什么？

享受各种感官欲乐吧， 免得以后追悔莫及！”

四 这时，阿罗毗迦比丘尼这样想：“说这偈颂的是谁呢？是人还是非人呢？”

五 这时阿罗毗迦比丘尼又这样想：“这一定是邪恶的魔罗波旬，想让我感到害怕、惊恐、毛骨悚然，想让我放弃独处静修，所以才说这偈颂。”

六 当时，阿罗毗迦比丘尼知道这是邪恶的魔罗波旬，便用偈颂回答魔罗波旬说：

“世间确有解脱之路， 我已凭智慧亲证它；

放逸者的朋友，恶魔啊，你不了解那个境界。

感官欲乐如同矛与刺， 五蕴是它们的刑台；

你所说的感官之乐， 对我而言毫无乐趣。”

七 这时，邪恶的魔罗波旬因为“阿罗毗迦比丘尼认出我了”而感到痛苦、沮丧，随即就在那里消失了。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/5. Bhikkhunīsaṃyutta 比丘尼相应 (SN 5, 162-171)/5.1 Bhikkhunīvagga 比丘尼品 (SN 5.1-10, 162-171)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1.2 Somāsutta 苏摩 (SN 5.2, 163)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Somāsuttaṃ

163. Sāvatthinidānaṃ. Atha kho somā bhikkhunī pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena andhavanaṃ tenupasaṅkami divāvihārāya. Andhavanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Atha kho māro pāpimā somāya bhikkhuniyā bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo samādhimhā cāvetukāmo yena somā bhikkhunī tenupasaṅkami; upasaṅkamitvā somaṃ bhikkhuniṃ gāthāya ajjhabhāsi –

“Yaṃ taṃ isīhi pattabbaṃ, ṭhānaṃ durabhisambhavaṃ;

Na taṃ dvaṅgulapaññāya, sakkā pappotumitthiyā”ti.

Atha kho somāya bhikkhuniyā etadahosi – “ko nu khvāyaṃ manusso vā amanusso vā gāthaṃ bhāsatī”ti? Atha kho somāya bhikkhuniyā etadahosi – “māro kho ayaṃ pāpimā mama bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo samādhimhā cāvetukāmo gāthaṃ bhāsatī”ti. Atha kho somā bhikkhunī “māro ayaṃ pāpimā” iti viditvā māraṃ pāpimantaṃ gāthāhi paccabhāsi –

“Itthibhāvo kiṃ kayirā, cittamhi susamāhite;

Ñāṇamhi vattamānamhi, sammā dhammaṃ vipassato.

“Yassa nūna siyā evaṃ, itthāhaṃ purisoti vā;

Kiñci vā pana aññasmi [asmīti (syā. kaṃ. pī.)], taṃ māro vattumarahatī”ti.

Atha kho māro pāpimā “jānāti maṃ somā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti.

☸---------------------------------------------------------------------

［二］ 第二 苏摩 Somāsuttaṃ

一 缘起于舍卫城。当时，苏摩比丘尼在清晨时分，穿好衣服拿着钵，进入舍卫城乞食。

二 在舍卫城乞食完毕，吃过饭后收好钵，为了白天静坐修习，前往暗林。进入暗林后，在一棵树下坐着进行白天的修习。

三 这时，邪恶的魔罗波旬想要让苏摩比丘尼感到害怕、惊恐、毛骨悚然，想让她放弃禅定，于是来到苏摩比丘尼那里。到了之后，用偈颂对苏摩比丘尼说：

“那仙人们所要达到的， 极难达到的境界，

凭女人那点浅薄智慧， 是不可能达到的。”

四 这时，苏摩比丘尼这样想：“说这偈颂的是谁呢？是人还是非人呢？”

五 这时，苏摩比丘尼又这样想：“这一定是邪恶的魔罗波旬，想让我感到害怕、惊恐、毛骨悚然，想让我放弃禅定，所以才说这偈颂。”

六 当时，苏摩比丘尼知道这是邪恶的魔罗波旬，便用偈颂回答魔罗波旬说：

“当心意完全安定时， 女性的身份又能如何？

当智慧生起运作时， 正能如实地观察法。

如果谁还在想着： ‘我是女人’或‘我是男人’，

或者‘我是什么别的’， 魔罗你才适合对他说教。”

七 这时，邪恶的魔罗波旬因为“苏摩比丘尼认出我了”而感到痛苦、沮丧，随即就在那里消失了。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/5. Bhikkhunīsaṃyutta 比丘尼相应 (SN 5, 162-171)/5.1 Bhikkhunīvagga 比丘尼品 (SN 5.1-10, 162-171)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1.3 Kisāgotamīsutta 乔达弥 (SN 5.3, 164)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Kisāgotamīsuttaṃ

164. Sāvatthinidānaṃ. Atha kho kisāgotamī bhikkhunī pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena andhavanaṃ tenupasaṅkami, divāvihārāya. Andhavanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Atha kho māro pāpimā kisāgotamiyā bhikkhuniyā bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo samādhimhā cāvetukāmo yena kisāgotamī bhikkhunī tenupasaṅkami; upasaṅkamitvā kisāgotamiṃ bhikkhuniṃ gāthāya ajjhabhāsi –

“Kiṃ nu tvaṃ mataputtāva, ekamāsi rudammukhī;

Vanamajjhagatā ekā, purisaṃ nu gavesasī”ti.

Atha kho kisāgotamiyā bhikkhuniyā etadahosi – “ko nu khvāyaṃ manusso vā amanusso vā gāthaṃ bhāsatī”ti? Atha kho kisāgotamiyā bhikkhuniyā etadahosi – “māro kho ayaṃ pāpimā mama bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo samādhimhā cāvetukāmo gāthaṃ bhāsatī”ti.

Atha kho kisāgotamī bhikkhunī “māro ayaṃ pāpimā” iti viditvā māraṃ pāpimantaṃ gāthāhi paccabhāsi –

“Accantaṃ mataputtāmhi, purisā etadantikā;

Na socāmi na rodāmi, na taṃ bhāyāmi āvuso.

“Sabbattha vihatā nandī, tamokkhandho padālito;

Jetvāna maccuno [jetvā namucino (sī.)] senaṃ, viharāmi anāsavā”ti.

Atha kho māro pāpimā “jānāti maṃ kisāgotamī bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti.

☸---------------------------------------------------------------------

［三］ 第三 乔达弥 Kisāgotamīsuttaṃ

一 缘起于舍卫城。当时，吉离舍乔达弥比丘尼，在清晨时分穿好衣服拿着钵，进入舍卫城乞食。

二 在舍卫城乞食完毕，吃过饭后收好钵，为了白天静坐修习而前往暗林。进入暗林后，在一棵树下坐着进行白天的修习。

三 这时，邪恶的魔罗波旬想要让吉离舍乔达弥比丘尼感到害怕、惊恐、毛骨悚然，想让她放弃禅定，于是来到吉离舍乔达弥比丘尼那里。到了之后，用偈颂对吉离舍乔达弥比丘尼说：

“你为何像死了儿子一样，独自一人哭丧着脸？

独自一人来到森林深处，难道是在寻找男人吗？”

四 这时，吉离舍乔达弥比丘尼这样想：“说这偈颂的是谁呢？是人还是非人呢？”

五 这时，吉离舍乔达弥比丘尼又这样想：“这一定是邪恶的魔罗波旬，想让我感到害怕、惊恐、毛骨悚然，想让我放弃禅定，所以才说这偈颂。”

六 当时，吉离舍乔达弥比丘尼知道这是邪恶的魔罗波旬，便用偈颂回答说：

“我已经完全超越了丧子之痛，对男人的事也已放下；

我不悲伤，也不哭泣，朋友啊，我不怕你。

对一切的贪爱都已破除，无明的黑暗已被摧毁；

战胜了死神的军队，我安住于无漏的状态。”

七 这时，邪恶的魔罗波旬因为“吉离舍乔达弥比丘尼认出我了”而感到痛苦、沮丧，随即就在那里消失了。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/5. Bhikkhunīsaṃyutta 比丘尼相应 (SN 5, 162-171)/5.1 Bhikkhunīvagga 比丘尼品 (SN 5.1-10, 162-171)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1.4 Vijayāsutta 毗阇耶 (SN 5.4, 165)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Vijayāsuttaṃ

165. Sāvatthinidānaṃ. Atha kho vijayā bhikkhunī pubbaṇhasamayaṃ nivāsetvā…pe… aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Atha kho māro pāpimā vijayāya bhikkhuniyā bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo samādhimhā cāvetukāmo yena vijayā bhikkhunī tenupasaṅkami; upasaṅkamitvā vijayaṃ bhikkhuniṃ gāthāya ajjhabhāsi –

“Daharā tvaṃ rūpavatī, ahañca daharo susu;

Pañcaṅgikena turiyena, ehayyebhiramāmase”ti [ehi ayye ramāmaseti (sī.)].

Atha kho vijayāya bhikkhuniyā etadahosi – “ko nu khvāyaṃ manusso vā amanusso vā gāthaṃ bhāsatī”ti? Atha kho vijayāya bhikkhuniyā etadahosi – “māro kho ayaṃ pāpimā mama bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo samādhimhā cāvetukāmo gāthaṃ bhāsatī”ti. Atha kho vijayā bhikkhunī “māro ayaṃ pāpimā” iti viditvā māraṃ pāpimantaṃ gāthāhi paccabhāsi –

“Rūpā saddā rasā gandhā, phoṭṭhabbā ca manoramā;

Niyyātayāmi tuyheva, māra nāhaṃ tenatthikā.

“Iminā pūtikāyena, bhindanena pabhaṅgunā;

Aṭṭīyāmi harāyāmi, kāmataṇhā samūhatā.

“Ye ca rūpūpagā sattā, ye ca arūpaṭṭhāyino [āruppaṭṭhāyino (sī. pī.)];

Yā ca santā samāpatti, sabbattha vihato tamo”ti.

Atha kho māro pāpimā “jānāti maṃ vijayā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti.

☸---------------------------------------------------------------------

［四］ 第四 毗阇耶 Vijayāsuttaṃ

一 缘起于舍卫城。当时，毗阇耶比丘尼在舍卫城乞食，吃过饭后收好钵，为了白天静坐修习，在一棵树下坐着。

二 这时，邪恶的魔罗波旬想要让毗阇耶比丘尼感到害怕、惊恐、毛骨悚然，想让她放弃禅定，于是来到毗阇耶比丘尼那里。到了之后，用偈颂对她说：

“你现在年轻貌美， 我也正是青春年少；

尊贵的女士，来吧， 让我们一起享受五种感官妙乐！”

三 这时，毗阇耶比丘尼这样想：“说这偈颂的是谁呢？是人还是非人呢？”

四 这时，毗阇耶比丘尼又这样想：“这一定是邪恶的魔罗波旬……（省略）……说这偈颂。”

五 当时，毗阇耶比丘尼知道这是邪恶的魔罗波旬，便用偈颂回答说：

“那些令人愉悦的色、声、香、味、触，

魔罗啊，我把它们都还给你，我不需要它们。

对于这个腐朽的、易坏的、脆弱的身体，

我感到厌恶和羞耻，感官的贪爱已被根除。

无论是投生色界的众生，还是安住于无色界的众生，

以及那寂静的等持（灭尽定），（与此相关）所有的无明黑暗都已被摧毁。”

六 这时，邪恶的魔罗波旬因为“毗阇耶比丘尼认出我了”而感到痛苦、沮丧，随即就在那里消失了。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/5. Bhikkhunīsaṃyutta 比丘尼相应 (SN 5, 162-171)/5.1 Bhikkhunīvagga 比丘尼品 (SN 5.1-10, 162-171)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1.5 Uppalavaṇṇāsutta 莲华色 (SN 5.5, 166)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Uppalavaṇṇāsuttaṃ

166. Sāvatthinidānaṃ. Atha kho uppalavaṇṇā bhikkhunī pubbaṇhasamayaṃ nivāsetvā…pe… aññatarasmiṃ supupphitasālarukkhamūle aṭṭhāsi. Atha kho māro pāpimā uppalavaṇṇāya bhikkhuniyā bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo samādhimhā cāvetukāmo yena uppalavaṇṇā bhikkhunī tenupasaṅkami; upasaṅkamitvā uppalavaṇṇaṃ bhikkhuniṃ gāthāya ajjhabhāsi –

“Supupphitaggaṃ upagamma bhikkhuni,

Ekā tuvaṃ tiṭṭhasi sālamūle;

Na catthi te dutiyā vaṇṇadhātu,

Bāle na tvaṃ bhāyasi dhuttakānan”ti.

Atha kho uppalavaṇṇāya bhikkhuniyā etadahosi – “ko nu khvāyaṃ manusso vā amanusso vā gāthaṃ bhāsatī”ti? Atha kho uppalavaṇṇāya bhikkhuniyā etadahosi – “māro kho ayaṃ pāpimā mama bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo samādhimhā cāvetukāmo gāthaṃ bhāsatī”ti. Atha kho uppalavaṇṇā bhikkhunī “māro ayaṃ pāpimā” iti viditvā māraṃ pāpimantaṃ gāthāhi paccabhāsi –

“Sataṃ sahassānipi dhuttakānaṃ,

Idhāgatā tādisakā bhaveyyuṃ;

Lomaṃ na iñjāmi na santasāmi,

Na māra bhāyāmi tamekikāpi.

“Esā antaradhāyāmi, kucchiṃ vā pavisāmi te;

Pakhumantarikāyampi, tiṭṭhantiṃ maṃ na dakkhasi.

“Cittasmiṃ vasībhūtāmhi, iddhipādā subhāvitā;

Sabbabandhanamuttāmhi, na taṃ bhāyāmi āvuso”ti.

Atha kho māro pāpimā “jānāti maṃ uppalavaṇṇā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti.

☸---------------------------------------------------------------------

［五］ 第五 莲华色 Uppalavaṇṇāsuttaṃ

一 缘起于舍卫城，当时，莲华色比丘尼，清晨进入舍卫城乞食……（省略）……站在一棵开满美丽花朵的沙罗树下。

二 这时，邪恶的魔罗波旬想要让莲华色比丘尼感到害怕、惊恐、毛骨悚然，想让她放弃禅定，于是来到莲华色比丘尼那里。

三 到了之后，用偈颂对莲华色比丘尼说：

“来到这花开茂盛的树顶下，比丘尼，

你独自一人站在这沙罗树下；

没有第二个像你这样美貌的人，

愚蠢的人啊，难道你不害怕那些流氓恶棍吗？”

四 这时，莲华色比丘尼这样想：“说这偈颂的是谁呢？是人还是非人呢？”

五 这时，莲华色比丘尼又这样想：“这一定是邪恶的魔罗波旬……（省略）……说这偈颂。”

六 当时，莲华色比丘尼知道这是邪恶的魔罗波旬，便用偈颂回答魔罗波旬说：

“即使有十万个像你这样的恶棍，

来到这里，

我一根汗毛也不会动摇，也不会恐惧，

魔罗啊，即使我独自一人，我也不怕你。

“看，我可以隐身消失，或者进入你的腹中；

即使站在你的两眉之间，你也看不到我。

“我的心已经完全自主掌控，神通基础已善加修习；

我已经从所有的束缚中解脱，朋友啊，我不怕你。”

七 这时，邪恶的魔罗波旬因为“莲华色比丘尼认出我了”而感到痛苦、沮丧，随即就在那里消失了。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/5. Bhikkhunīsaṃyutta 比丘尼相应 (SN 5, 162-171)/5.1 Bhikkhunīvagga 比丘尼品 (SN 5.1-10, 162-171)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1.6 Cālāsutta 遮罗 (SN 5.6, 167)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Cālāsuttaṃ

167. Sāvatthinidānaṃ. Atha kho cālā bhikkhunī pubbaṇhasamayaṃ nivāsetvā…pe… aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Atha kho māro pāpimā yena cālā bhikkhunī tenupasaṅkami; upasaṅkamitvā cālaṃ bhikkhuniṃ etadavoca – “kiṃ nu tvaṃ, bhikkhuni, na rocesī”ti? “Jātiṃ khvāhaṃ, āvuso, na rocemī”ti.

“Kiṃ nu jātiṃ na rocesi, jāto kāmāni bhuñjati;

Ko nu taṃ idamādapayi, jātiṃ mā roca [mā rocesi (sī. pī.)] bhikkhunī”ti.

“Jātassa maraṇaṃ hoti, jāto dukkhāni phussati [passati (sī. pī.)];

Bandhaṃ vadhaṃ pariklesaṃ, tasmā jātiṃ na rocaye.

“Buddho dhammamadesesi, jātiyā samatikkamaṃ;

Sabbadukkhappahānāya, so maṃ sacce nivesayi.

“Ye ca rūpūpagā sattā, ye ca arūpaṭṭhāyino;

Nirodhaṃ appajānantā, āgantāro punabbhavan”ti.

Atha kho māro pāpimā “jānāti maṃ cālā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti.

☸---------------------------------------------------------------------

［六］ 第六 遮罗 Cālāsuttaṃ

一 缘起于舍卫城。当时，遮罗比丘尼清晨进入舍卫城乞食……（省略）……为了白天静坐修习，坐在一棵树下。

二 这时，邪恶的魔罗波旬来到遮罗比丘尼那里。到了之后，对遮罗比丘尼说：“比丘尼！你不喜欢的是什么？” “朋友！我不喜欢‘生’！” “为什么不喜欢‘生’？生下来才能享受欲乐啊。” “是谁教你这个的？比丘尼！不要不喜欢‘生’！”

三 ［比丘尼］ “有生就有死， 生者就会遭遇痛苦；

束缚、杀害和种种烦恼，因此我不乐于‘生’。

佛陀教导了正法， 为了超越这个‘生’；

为了断除一切痛苦， 他引导我安住于真谛。

那些投生色界的众生， 以及安住于无色界的众生；

因为不了知‘灭’， 还会再次回来轮回。”

四 这时，邪恶的魔罗波旬因为“遮罗比丘尼认出我了”而感到痛苦、沮丧，随即就在那里消失了。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/5. Bhikkhunīsaṃyutta 比丘尼相应 (SN 5, 162-171)/5.1 Bhikkhunīvagga 比丘尼品 (SN 5.1-10, 162-171)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1.7 Upacālāsutta 优波遮罗 (SN 5.7, 168)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Upacālāsuttaṃ

168. Sāvatthinidānaṃ. Atha kho upacālā bhikkhunī pubbaṇhasamayaṃ nivāsetvā…pe… aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Atha kho māro pāpimā yena upacālā bhikkhunī tenupasaṅkami; upasaṅkamitvā upacālaṃ bhikkhuniṃ etadavoca – “kattha nu tvaṃ, bhikkhuni, uppajjitukāmā”ti? “Na khvāhaṃ, āvuso, katthaci uppajjitukāmā”ti.

“Tāvatiṃsā ca yāmā ca, tusitā cāpi devatā;

Nimmānaratino devā, ye devā vasavattino;

Tattha cittaṃ paṇidhehi, ratiṃ paccanubhossasī”ti.

“Tāvatiṃsā ca yāmā ca, tusitā cāpi devatā;

Nimmānaratino devā, ye devā vasavattino;

Kāmabandhanabaddhā te, enti māravasaṃ puna.

“Sabbo ādīpito [sabbova āditto (syā. kaṃ.)] loko, sabbo loko padhūpito;

Sabbo pajjalito [pajjalito (sabbattha)] loko, sabbo loko pakampito.

“Akampitaṃ apajjalitaṃ [acalitaṃ (sī. syā. kaṃ. pī.)], aputhujjanasevitaṃ;

Agati yattha mārassa, tattha me nirato mano”ti.

Atha kho māro pāpimā “jānāti maṃ upacālā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti.

☸---------------------------------------------------------------------

［七］ 第七 优波遮罗 Upacālāsuttaṃ

一 ［那时，世尊］住在舍卫城。这是缘起。

二 当时，优波遮罗比丘尼清晨进入舍卫城乞食……（省略）……为了白天静坐修习，坐在一棵树下。邪恶的魔罗波旬这样对优波遮罗比丘尼说：“比丘尼！你想投生到哪里去？”

三 “朋友！我不想投生到任何地方去！”

四 ［恶魔：］ “三十三天和夜摩天， 还有兜率天的天神；

化乐天的天神， 和他化自在天的天神；

把心愿投向那里吧， 你将能体验到那里的快乐！”

五 ［比丘尼］ “三十三天和夜摩天， 还有兜率天的天神；

化乐天的天神， 和他化自在天的天神；

他们都被感官欲望的束缚所捆绑，还会再落入魔罗的掌控中。

整个世界都在燃烧， 整个世界烟雾弥漫；

整个世界烈焰熊熊， 整个世界都在震动。

那不震动、不燃烧之处， 非凡夫所能涉足；

魔罗无法到达的地方， 我的心向往那里。”

六 这时，邪恶的魔罗波旬……（省略）……感到痛苦、沮丧，随即就在那里消失了。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/5. Bhikkhunīsaṃyutta 比丘尼相应 (SN 5, 162-171)/5.1 Bhikkhunīvagga 比丘尼品 (SN 5.1-10, 162-171)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1.8 Sīsupacālāsutta 尸须波遮罗 (SN 5.8, 169)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Sīsupacālāsuttaṃ

169. Sāvatthinidānaṃ. Atha kho sīsupacālā [sīsūpacālā (sī.)] bhikkhunī pubbaṇhasamayaṃ nivāsetvā …pe… aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Atha kho māro pāpimā yena sīsupacālā bhikkhunī tenupasaṅkami; upasaṅkamitvā sīsupacālaṃ bhikkhuniṃ etadavoca – “kassa nu tvaṃ, bhikkhuni, pāsaṇḍaṃ rocesī”ti? “Na khvāhaṃ, āvuso, kassaci pāsaṇḍaṃ rocemī”ti.

“Kaṃ nu uddissa muṇḍāsi, samaṇī viya dissasi;

Na ca rocesi pāsaṇḍaṃ, kimiva carasi momūhā”ti.

“Ito bahiddhā pāsaṇḍā, diṭṭhīsu pasīdanti te;

Na tesaṃ dhammaṃ rocemi, te dhammassa akovidā.

“Atthtththi sakyakule jāto, buddho appaṭipuggalo;

Sabbābhibhū māranudo, sabbatthamaparājito.

“Sabbattha mutto asito, sabbaṃ passati cakkhumā;

Sabbakammakkhayaṃ patto, vimutto upadhisaṅkhaye;

So mayhaṃ bhagavā satthā, tassa rocemi sāsanan”ti.

Atha kho māro pāpimā “jānāti maṃ sīsupacālā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti.

☸---------------------------------------------------------------------

［八］ 第八 尸须波遮罗 Sīsupacālāsuttaṃ

一 ［那时，世尊］住在舍卫城。这是缘起。当时尸须波遮罗比丘尼，清晨进入舍卫城乞食……（省略）……为了白天静坐修习，坐在一棵树下。

二 这时，邪恶的魔罗波旬来到尸须波遮罗比丘尼那里。到了之后，对尸须波遮罗比丘尼说：“比丘尼！你喜欢谁的宗派教义？”

三 “朋友！我不喜欢任何人的宗派教义！”

四 ［恶魔：］ “你为了谁而剃光头？ 看起来像个沙门尼；

既然不喜欢任何宗派， 为何如此糊涂地修行？”

五 ［比丘尼］ “在此（佛法）之外的宗派， 他们沉溺于自己的见解；

我不喜欢他们的法， 他们对真正的法一无所知。

有一位诞生于释迦族， 是佛陀，无与伦比的人；

他征服一切，驱逐魔罗， 在一切处皆不败。

“他在一切处解脱、无执着， 具足慧眼能见一切；

已达到一切业的寂灭， 在诸生存基础灭尽时解脱；

那位世尊是我的导师， 我欢喜他的教法。”

六 这时，邪恶的魔罗波旬……（省略）……在那里消失了。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/5. Bhikkhunīsaṃyutta 比丘尼相应 (SN 5, 162-171)/5.1 Bhikkhunīvagga 比丘尼品 (SN 5.1-10, 162-171)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1.9 Selāsutta 世罗 (SN 5.9, 170)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Selāsuttaṃ

170. Sāvatthinidānaṃ. Atha kho selā bhikkhunī pubbaṇhasamayaṃ nivāsetvā…pe… aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Atha kho māro pāpimā selāya bhikkhuniyā bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo…pe… selaṃ bhikkhuniṃ gāthāya ajjhabhāsi –

“Kenidaṃ pakataṃ bimbaṃ, kvanu [kvannu (sī. pī.), kvaci (syā. kaṃ. ka.)] bimbassa kārako;

Kvanu bimbaṃ samuppannaṃ, kvanu bimbaṃ nirujjhatī”ti.

Atha kho selāya bhikkhuniyā etadahosi – “ko nu khvāyaṃ manusso vā amanusso vā gāthaṃ bhāsatī”ti? Atha kho selāya bhikkhuniyā etadahosi – “māro kho ayaṃ pāpimā mama bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo samādhimhā cāvetukāmo gāthaṃ bhāsatī”ti. Atha kho selā bhikkhunī “māro ayaṃ pāpimā” iti viditvā māraṃ pāpimantaṃ gāthāhi paccabhāsi –

“Nayidaṃ attakataṃ [nayidaṃ pakataṃ (syā. kaṃ.)] bimbaṃ, nayidaṃ parakataṃ [nayidaṃ pakataṃ (syā. kaṃ.)] aghaṃ;

Hetuṃ paṭicca sambhūtaṃ, hetubhaṅgā nirujjhati.

“Yathā aññataraṃ bījaṃ, khette vuttaṃ virūhati;

Pathavīrasañcāgamma, sinehañca tadūbhayaṃ.

“Evaṃ khandhā ca dhātuyo, cha ca āyatanā ime;

Hetuṃ paṭicca sambhūtā, hetubhaṅgā nirujjhare”ti.

Atha kho māro pāpimā “jānāti maṃ selā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti.

☸---------------------------------------------------------------------

［九］ 第九 世罗 Selāsuttaṃ

一 ［那时，世尊］住在舍卫城。这是缘起。当时，世罗比丘尼清晨，进入舍卫城乞食……（省略）……为了白天静坐修习，坐在一棵树下。

二 这时，邪恶的魔罗波旬想要让世罗比丘尼感到害怕……（省略）……用偈颂对世罗比丘尼说：

“谁造作了这个身躯？ 这身躯的造作者在哪里？

身躯是从哪里生起的？ 身躯又在哪里寂灭？”

三 这时，世罗比丘尼这样想：“说这偈颂的是谁呢？是人还是非人呢？”

四 这时，世罗比丘尼又这样想：“这一定是邪恶的魔罗波旬，想让我感到害怕、惊恐、毛骨悚然，想让我放弃禅定，所以才说这偈颂！”

五 当时，世罗比丘尼知道这是邪恶的魔罗波旬，便用偈颂回答魔罗波旬说：

“这个身躯不是自己造作的，这个苦恼（身躯）也不是他人造作的；

它是依赖原因而生起的，随着原因的坏灭而寂灭。

就像某种种子， 播撒在田地里生长；

依赖地（的养分）和水（的湿润），依靠这两者。

“同样的，这五蕴、诸界， 以及这六种内处；

它们是依赖原因而生起的，随着原因的坏灭而寂灭。”

六 这时，邪恶的魔罗波旬因为“世罗比丘尼认出我了”而感到痛苦、沮丧，随即就在那里消失了。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/5. Bhikkhunīsaṃyutta 比丘尼相应 (SN 5, 162-171)/5.1 Bhikkhunīvagga 比丘尼品 (SN 5.1-10, 162-171)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1.10 Vajirāsutta 金刚 (SN 5.10, 171)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Vajirāsuttaṃ

171. Sāvatthinidānaṃ. Atha kho vajirā bhikkhunī pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena andhavanaṃ tenupasaṅkami divāvihārāya. Andhavanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Atha kho māro pāpimā vajirāya bhikkhuniyā bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo samādhimhā cāvetukāmo yena vajirā bhikkhunī tenupasaṅkami; upasaṅkamitvā vajiraṃ bhikkhuniṃ gāthāya ajjhabhāsi –

“Kenāyaṃ pakato satto, kuvaṃ sattassa kārako;

Kuvaṃ satto samuppanno, kuvaṃ satto nirujjhatī”ti.

Atha kho vajirāya bhikkhuniyā etadahosi – “ko nu khvāyaṃ manusso vā amanusso vā gāthaṃ bhāsatī”ti? Atha kho vajirāya bhikkhuniyā etadahosi – “māro kho ayaṃ pāpimā mama bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo samādhimhā cāvetukāmo gāthaṃ bhāsatī”ti. Atha kho vajirā bhikkhunī “māro ayaṃ pāpimā” iti viditvā, māraṃ pāpimantaṃ gāthāhi paccabhāsi –

“Kiṃ nu sattoti paccesi, māra diṭṭhigataṃ nu te;

Suddhasaṅkhārapuñjoyaṃ, nayidha sattupalabbhati.

“Yathā hi aṅgasambhārā, hoti saddo ratho iti;

Evaṃ khandhesu santesu, hoti sattoti sammuti [sammati (syā. kaṃ.)].

“Dukkhameva hi sambhoti, dukkhaṃ tiṭṭhati veti ca;

Nāññatra dukkhā sambhoti, nāññaṃ dukkhā nirujjhatī”ti.

Atha kho māro pāpimā “jānāti maṃ vajirā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti.

Bhikkhunīsaṃyuttaṃ samattaṃ.

Tassuddānaṃ –

Āḷavikā ca somā ca, gotamī vijayā saha;

Uppalavaṇṇā ca cālā, upacālā sīsupacālā ca;

Selā vajirāya te dasāti.

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［十］ 第十 金刚 Vajirāsuttaṃ

一 ［那时，世尊］住在舍卫城。这是缘起。当时，金刚比丘尼清晨，穿好衣服拿着钵，进入舍卫城乞食。在舍卫城乞食完毕，吃过饭后收好钵，为了白天静坐修习而前往暗林。进入暗林后，为白天静坐修习，坐在一棵树下。

二 这时，邪恶的魔罗波旬想要让金刚比丘尼感到害怕、惊恐、毛骨悚然，想让她放弃禅定，于是来到金刚比丘尼那里。到了之后，用偈颂对金刚比丘尼说：

“是谁造作了这个‘众生’？ 这‘众生’的造作者在哪里？

‘众生’是从哪里生起的？ ‘众生’又在哪里寂灭？”

三 这时，金刚比丘尼这样想：“说这偈颂的是谁呢？是人还是非人呢？”

四 这时，金刚比丘尼又这样想：“这一定是邪恶的魔罗波旬，想让我感到害怕、惊恐、毛骨悚然，想让我放弃禅定，所以才说这偈颂。”

五 当时，金刚比丘尼知道这是邪恶的魔罗波旬，便用偈颂回答魔罗波旬说：

“魔罗啊，你为何执着于‘众生’这个概念？难道你陷入了邪见吗？

这只是一堆纯粹的‘行’（因缘和合现象），在此处找不到所谓的‘众生’。

就像众多零件组合在一起， 才有了‘车’这个名称；

同样地，当五蕴存在时， 才有了‘众生’这个世俗的称谓。

“确实只有苦在生起， 苦在持续，苦在消逝；

除了苦之外，无物生起， 除了苦之外，无物寂灭。”

六 这时，邪恶的魔罗波旬因为“金刚比丘尼认出我了”而感到痛苦、沮丧，随即就在那里消失了。

比丘尼相应 终

此品摄颂：

阿罗毗迦和苏摩， 乔达弥与毗阇耶；

莲华色和遮罗， 优波遮罗、尸须波遮罗；

世罗以及金刚， 这十位。

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/6. Brahmasaṃyutta 梵天相应 (SN 6, 172-186)/6.1 Paṭhamavagga 第一品 (SN 6.1-10, 172-181)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.1.1 Brahmāyācanasutta 劝请 (SN 6.1, 172)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Brahmasaṃyuttaṃ

1. Paṭhamavaggo

1. Brahmāyācanasuttaṃ

172. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre ajapālanigrodhamūle paṭhamābhisambuddho. Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – “adhigato kho myāyaṃ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. Ālayarāmā kho panāyaṃ pajā ālayaratā ālayasammuditā. Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṃ idaṃ ṭhānaṃ yadidaṃ idappaccayatāpaṭiccasamuppādo. Idampi kho ṭhānaṃ duddasaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ. Ahañceva kho pana dhammaṃ deseyyaṃ; pare ca me na ājāneyyuṃ; so mamassa kilamatho, sā mamassa vihesā”ti. Apissu bhagavantaṃ imā anacchariyā gāthāyo paṭibhaṃsu pubbe assutapubbā –

“Kicchena me adhigataṃ, halaṃ dāni pakāsituṃ;

Rāgadosaparetehi, nāyaṃ dhammo susambudho.

“Paṭisotagāmiṃ nipuṇaṃ, gambhīraṃ duddasaṃ aṇuṃ;

Rāgarattā na dakkhanti, tamokhandhena āvuṭā”ti [tamokkhandhena āvutāti (sī. syā. kaṃ. pī.)].

Itiha bhagavato paṭisañcikkhato appossukkatāya cittaṃ namati, no dhammadesanāya.

Atha kho brahmuno sahampatissa bhagavato cetasā cetoparivitakkamaññāya etadahosi – “nassati vata bho loko, vinassati vata bho loko, yatra hi nāma tathāgatassa arahato sammāsambuddhassa appossukkatāya cittaṃ namati [namissati (?)], no dhammadesanāyā”ti. Atha kho brahmā sahampati – seyyathāpi nāma balavā puriso samiñjitaṃ [sammiñjitaṃ (sī. syā. kaṃ. pī.)] vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya evameva – brahmaloke antarahito bhagavato purato pāturahosi. Atha kho brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā dakkhiṇajāṇumaṇḍalaṃ pathaviyaṃ nihantvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – “desetu, bhante, bhagavā dhammaṃ, desetu sugato dhammaṃ. Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti. Bhavissanti dhammassa aññātāro”ti. Idamavoca brahmā sahampati, idaṃ vatvā athāparaṃ etadavoca –

“Pāturahosi magadhesu pubbe,

Dhammo asuddho samalehi cintito;

Apāpuretaṃ [avāpuretaṃ (sī.)] amatassa dvāraṃ,

Suṇantu dhammaṃ vimalenānubuddhaṃ.

“Sele yathā pabbatamuddhaniṭṭhito,

Yathāpi passe janataṃ samantato;

Tathūpamaṃ dhammamayaṃ sumedha,

Pāsādamāruyha samantacakkhu;

Sokāvatiṇṇaṃ [sokāvakiṇṇaṃ (sī.)] janatamapetasoko,

Avekkhassu jātijarābhibhūtaṃ.

“Uṭṭhehi vīra vijitasaṅgāma,

Satthavāha anaṇa [aṇaṇa (rūpasiddhiṭīkā)] vicara loke;

Desassu [desetu (syā. kaṃ. pī. ka.)] bhagavā dhammaṃ,

Aññātāro bhavissantī”ti.

Atha kho bhagavā brahmuno ca ajjhesanaṃ viditvā sattesu ca kāruññataṃ paṭicca buddhacakkhunā lokaṃ volokesi. Addasā kho bhagavā buddhacakkhunā lokaṃ volokento satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine [dassāvino (sī. syā. kaṃ. pī.)] viharante. Seyyathāpi nāma uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni anto nimuggaposīni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni samodakaṃ ṭhitāni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakā accuggamma ṭhitāni [tiṭṭhanti (sī. syā. kaṃ. pī.)] anupalittāni udakena; evameva bhagavā buddhacakkhunā lokaṃ volokento addasa satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante. Disvāna brahmānaṃ sahampatiṃ gāthāya paccabhāsi –

“Apārutā tesaṃ amatassa dvārā,

Ye sotavanto pamuñcantu saddhaṃ;

Vihiṃsasaññī paguṇaṃ na bhāsiṃ,

Dhammaṃ paṇītaṃ manujesu brahme”ti.

Atha kho brahmā sahampati “katāvakāso khomhi bhagavatā dhammadesanāyā”ti bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyīti.

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第六 梵天相应

第一 品

［一］ 第一 劝请 Brahmāyācanasuttaṃ

一 我是这样听说的。那时，世尊住在优楼频螺的尼连禅河边，阿阇波罗尼俱律陀树下。当时，他刚刚证悟成佛。

二 那时，世尊独自静处禅思时，心中生起这样的思考：

三 “我所证得的这个法，甚深、难见、难觉悟，寂静、微妙，超越纯粹的逻辑思维，深奥、只有智者才能了知。然而，这世间的众生却乐于执着，喜爱执着，沉溺于执着。对于乐于执着、喜爱执着、沉溺于执着的众生来说，难以见到这个道理，即所谓的‘此缘性’、‘缘起’。这个道理也同样难以见到，即所谓的‘一切行的止息’、‘一切生存基础的舍离’、‘贪爱的灭尽’、‘离欲’、‘寂灭’、‘涅槃’。如果我现在就去说法，而他人不能理解我所说的，那对我来说将是徒劳，那对我来说将是烦扰。”

四 并且，这些从未听闻过的、不可思议的偈颂，在世尊心中浮现：

“我艰辛证得此法， 现在何必去宣说？

被贪欲和嗔恚征服的人， 难以觉悟这个法。

此法逆世间潮流， 精妙、甚深、难见、微细；

被贪欲染着的人看不见， 他们被无明的黑暗所笼罩。”

五 世尊这样反复思考后，心倾向于少事少欲，而不倾向于说法。

六 这时，梵天娑婆主了知了世尊的心思，于是，就像一个强壮有力的人伸直弯曲的手臂，或弯曲伸直的手臂那样迅速，他在梵天世界消失，出现在世尊面前。

七 那时，梵天娑婆主将外衣搭在一边肩膀上，右膝跪地，双手合十向着世尊，对世尊这样说道：

八 （重复段落七内容，已合并翻译）

九 “世尊！请您说法吧！善逝！请您说法吧！世间有一些众生，他们眼中的尘垢较少。如果不听闻正法，他们将会衰落下去。一定会有能够理解正法的人。”

一〇 梵天娑婆主说完这番话后，又接着说：

“往昔于摩揭陀国， 曾出现被垢染者所构想的不清净法；

请打开这甘露之门， 让众生听闻由无垢者所觉悟的法！

犹如站在山顶岩石上， 能遍览下方的一切民众；

同样地，具足智慧者、遍视一切者啊，

请登上这正法构筑的殿堂，无忧者，

看顾这些沉溺于忧悲苦恼、被生与老所压迫的众生吧！

“请奋起！英雄！战胜者！

商队的领导者！无债者！请游行于世间！

请世尊您宣说正法， 一定会有能理解的人！”

一一 这时，世尊知道了梵天的劝请，并且出于对众生的慈悲，用佛眼观察世间。

一二 世尊以佛眼观察世间时，看见有的众生尘垢少，有的众生尘垢多；有的根性锐利，有的根性迟钝；有的形相好，有的形相差；有的容易教导，有的难以教导；有一些众生视来世与过患为可畏而安住，有一些众生不视来世与过患为可畏而安住。

一三 譬如在青莲池、红莲池或白莲池中，有些青莲、红莲或白莲，生在水中，长在水中，尚未升出水面，在水面下生长；有些青莲、红莲或白莲，生在水中，长在水中，（花苞）与水面齐平；有些青莲、红莲或白莲，生在水中，长在水中，已高高地升出水面，不被水所沾湿。同样地，世尊以佛眼观察世间时，看见有的众生尘垢少，有的众生尘垢多；有的根性锐利，有的根性迟钝；有的形相好，有的形相差；有的容易教导，有的难以教导；有一些众生视来世与过患为可畏而安住，有一些众生不视来世与过患为可畏而安住。

一四 看见之后，世尊用偈颂回答梵天娑婆主：

“为他们打开甘露之门！

凡有耳者，请放下（旧有的）信仰！

梵天啊，我顾虑到（说法可能引起的）烦扰，才没有宣说

这在人间精妙殊胜的法。”

一五 这时，梵天娑婆主心想：“世尊已经应允我，给予我说法的机会了！”于是顶礼世尊，向右绕行后，就在那里消失了。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/6. Brahmasaṃyutta 梵天相应 (SN 6, 172-186)/6.1 Paṭhamavagga 第一品 (SN 6.1-10, 172-181)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.1.2 Gāravasutta 恭敬 (SN 6.2, 173)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Gāravasuttaṃ

173. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre ajapālanigrodhamūle paṭhamābhisambuddho. Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – “dukkhaṃ kho agāravo viharati appatisso, kaṃ nu khvāhaṃ samaṇaṃ vā brāhmaṇaṃ vā sakkatvā garuṃ katvā [garukatvā (sī. syā. kaṃ. pī.)] upanissāya vihareyyan”ti?

Atha kho bhagavato etadahosi – “aparipuṇṇassa kho sīlakkhandhassa pāripūriyā aññaṃ samaṇaṃ vā brāhmaṇaṃ vā sakkatvā garuṃ katvā upanissāya vihareyyaṃ. Na kho panāhaṃ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya attanā sīlasampannataraṃ aññaṃ samaṇaṃ vā brāhmaṇaṃ vā, yamahaṃ sakkatvā garuṃ katvā upanissāya vihareyyaṃ.

“Aparipuṇṇassa kho samādhikkhandhassa pāripūriyā aññaṃ samaṇaṃ vā brāhmaṇaṃ vā sakkatvā garuṃ katvā upanissāya vihareyyaṃ. Na kho panāhaṃ passāmi sadevake loke…pe… attanā samādhisampannataraṃ aññaṃ samaṇaṃ vā brāhmaṇaṃ vā, yamahaṃ sakkatvā garuṃ katvā upanissāya vihareyyaṃ.

“Aparipuṇṇassa paññākkhandhassa pāripūriyā aññaṃ samaṇaṃ vā brāhmaṇaṃ vā sakkatvā garuṃ katvā upanissāya vihareyyaṃ. Na kho panāhaṃ passāmi sadevake…pe… attanā paññāsampannataraṃ aññaṃ samaṇaṃ vā brāhmaṇaṃ vā, yamahaṃ sakkatvā garuṃ katvā upanissāya vihareyyaṃ.

“Aparipuṇṇassa kho vimuttikkhandhassa pāripūriyā aññaṃ samaṇaṃ vā brāhmaṇaṃ vā sakkatvā garuṃ katvā upanissāya vihareyyaṃ. Na kho panāhaṃ passāmi sadevake…pe… attanā vimuttisampannataraṃ aññaṃ samaṇaṃ vā brāhmaṇaṃ vā, yamahaṃ sakkatvā garuṃ katvā upanissāya vihareyyaṃ.

“Aparipuṇṇassa kho vimuttiñāṇadassanakkhandhassa pāripūriyā aññaṃ samaṇaṃ vā brāhmaṇaṃ vā sakkatvā garuṃ katvā upanissāya vihareyyaṃ. Na kho panāhaṃ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya attanā vimuttiñāṇadassanasampannataraṃ aññaṃ samaṇaṃ vā brāhmaṇaṃ vā, yamahaṃ sakkatvā garuṃ katvā upanissāya vihareyyaṃ. Yaṃnūnāhaṃ yvāyaṃ dhammo mayā abhisambuddho tameva dhammaṃ sakkatvā garuṃ katvā upanissāya vihareyyan”ti.

Atha kho brahmā sahampati bhagavato cetasā cetoparivitakkamaññāya – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya pasāritaṃ vā bāhaṃ samiñjeyya evameva – brahmaloke antarahito bhagavato purato pāturahosi. Atha kho brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – “evametaṃ, bhagavā, evametaṃ, sugata! Yepi te, bhante, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, tepi bhagavanto dhammaññeva sakkatvā garuṃ katvā upanissāya vihariṃsu; yepi te, bhante, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā tepi bhagavanto dhammaññeva sakkatvā garuṃ katvā upanissāya viharissanti. Bhagavāpi, bhante, etarahi arahaṃ sammāsambuddho dhammaññeva sakkatvā garuṃ katvā upanissāya viharatū”ti. Idamavoca brahmā sahampati, idaṃ vatvā athāparaṃ etadavoca –

“Ye ca atītā sambuddhā, ye ca buddhā anāgatā;

Yo cetarahi sambuddho, bahūnaṃ [bahunnaṃ (sī. syā. kaṃ. pī.)] sokanāsano.

“Sabbe saddhammagaruno, vihaṃsu [vihariṃsu (sī. syā. kaṃ. pī.)] viharanti ca;

Tathāpi viharissanti, esā buddhāna dhammatā.

“Tasmā hi attakāmena [atthakāmena (sī. pī. ka.)], mahattamabhikaṅkhatā;

Saddhammo garukātabbo, saraṃ buddhāna sāsanan”ti.

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［二］ 第二 恭敬 Gāravasuttaṃ

一 我是这样听说的。那时，世尊住在优楼频螺林，尼连禅河边，阿阇波罗尼俱律陀树下。当时他刚刚证悟成佛。

二 那时，世尊独自静处禅思时，心中生起这样的思考：“生活在世间，如果没有恭敬的对象，没有可以依靠的人，真是痛苦。我应当恭敬、尊重哪一位沙门或婆罗门，并依止他而住呢？”

三 这时，世尊又这样想：“如果我的戒蕴尚未圆满，我应该恭敬、尊重另一位沙门或婆罗门，并依止他而住，以求圆满。然而，在包含天界、魔界、梵天界的世界里，在包含沙门、婆罗门、天神和人类的众生中，我看不到有任何一位沙门或婆罗门在戒的成就上比我更高，值得我去恭敬、尊重并依止他而住。

四 如果我的定蕴尚未圆满……（省略）……我看不到有任何一位沙门或婆罗门在定的成就上比我更高，值得我去恭敬、尊重并依止他而住。

五 如果我的慧蕴尚未圆满……（省略）……我看不到有任何一位沙门或婆罗门在慧的成就上比我更高，值得我去恭敬、尊重并依止他而住。

六 如果我的解脱蕴尚未圆满……（省略）……我看不到有任何一位沙门或婆罗门在解脱的成就上比我更高，值得我去恭敬、尊重并依止他而住。

七 如果我的解脱知见蕴尚未圆满，我应该恭敬、尊重另一位沙门或婆罗门，并依止他而住，以求圆满。然而，在包含天界、魔界、梵天界的世界里，在包含沙门、婆罗门、天神和人类的众生中，我看不到有任何一位沙门或婆罗门在解脱知见的成就上比我更高，值得我去恭敬、尊重并依止他而住。

八 既然如此，我不如就对我自己所证悟的这个法，恭敬它、尊重它，并依止它而住吧。”

九 这时，梵天娑婆主以心了知世尊心中的思考，就像一个强壮有力的人伸直弯曲的手臂，或弯曲伸直的手臂那样迅速，他在梵天世界消失，出现在世尊面前。

一〇 那时，梵天娑婆主将外衣搭在一边肩膀上，双手合十向着世尊，对世尊这样说道：

一一 “世尊！正是如此！善逝！正是如此！世尊！过去那些应供、正等觉者，那些世尊们也是恭敬、尊重正法，并依止正法而住的；世尊！未来那些将要出现的应供、正等觉者，那些世尊们也将是恭敬、尊重正法，并依止正法而住的。而世尊您，现在作为应供、正等觉者，也应当恭敬、尊重正法，并依止正法而住。”

一二 梵天娑婆主说完这番话后，又接着说：

“无论是过去的诸佛， 还是未来的诸佛；

以及现在这位正等觉者， 能消除众生的忧悲苦恼。

所有这些佛陀都尊重正法， 过去如此安住，现在如此安住；

未来也将如此安住， 这是诸佛的常法。

因此，真切希望自身利益的人， 渴望达到伟大境界的人；

应当恭敬尊重正法， 忆念着诸佛的教导。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/6. Brahmasaṃyutta 梵天相应 (SN 6, 172-186)/6.1 Paṭhamavagga 第一品 (SN 6.1-10, 172-181)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.1.3 Brahmadevasutta 梵天 (SN 6.3, 174)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Brahmadevasuttaṃ

174. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena aññatarissā brāhmaṇiyā brahmadevo nāma putto bhagavato santike agārasmā anagāriyaṃ pabbajito hoti.

Atha kho āyasmā brahmadevo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. “Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi. Aññataro ca panāyasmā brahmadevo arahataṃ ahosi.

Atha kho āyasmā brahmadevo pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Sāvatthiṃ sapadānaṃ piṇḍāya caramāno yena sakamātu nivesanaṃ tenupasaṅkami. Tena kho pana samayena āyasmato brahmadevassa mātā brāhmaṇī brahmuno āhutiṃ niccaṃ paggaṇhāti. Atha kho brahmuno sahampatissa etadahosi – “ayaṃ kho āyasmato brahmadevassa mātā brāhmaṇī brahmuno āhutiṃ niccaṃ paggaṇhāti. Yaṃnūnāhaṃ taṃ upasaṅkamitvā saṃvejeyyan”ti. Atha kho brahmā sahampati – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya evameva – brahmaloke antarahito āyasmato brahmadevassa mātu nivesane pāturahosi. Atha kho brahmā sahampati vehāsaṃ ṭhito āyasmato brahmadevassa mātaraṃ brāhmaṇiṃ gāthāya ajjhabhāsi –

“Dūre ito brāhmaṇi brahmaloko,

Yassāhutiṃ paggaṇhāsi niccaṃ;

Netādiso brāhmaṇi brahmabhakkho,

Kiṃ jappasi brahmapathaṃ ajānaṃ [ajānantī (sī. pī. ka.)].

“Eso hi te brāhmaṇi brahmadevo,

Nirūpadhiko atidevapatto;

Akiñcano bhikkhu anaññaposī,

Yo te so [te so (sī. pī.), yo te sa (?)] piṇḍāya gharaṃ paviṭṭho.

“Āhuneyyo vedagu bhāvitatto,

Narānaṃ devānañca dakkhiṇeyyo;

Bāhitvā pāpāni anūpalitto,

Ghāsesanaṃ iriyati sītibhūto.

“Na tassa pacchā na puratthamatthi,

Santo vidhūmo anigho nirāso;

Nikkhittadaṇḍo tasathāvaresu,

So tyāhutiṃ bhuñjatu aggapiṇḍaṃ.

“Visenibhūto upasantacitto,

Nāgova danto carati anejo;

Bhikkhu susīlo suvimuttacitto,

So tyāhutiṃ bhuñjatu aggapiṇḍaṃ.

“Tasmiṃ pasannā avikampamānā,

Patiṭṭhapehi dakkhiṇaṃ dakkhiṇeyye;

Karohi puññaṃ sukhamāyatikaṃ,

Disvā muniṃ brāhmaṇi oghatiṇṇan”ti.

“Tasmiṃ pasannā avikampamānā,

Patiṭṭhapesi dakkhiṇaṃ dakkhiṇeyye;

Akāsi puññaṃ sukhamāyatikaṃ,

Disvā muniṃ brāhmaṇī oghatiṇṇan”ti.

☸---------------------------------------------------------------------

［三］ 第三 梵天 Brahmadevasuttaṃ

一 如是我听闻。那时，世尊住在舍卫城的祇树给孤独园。

二 那时，有一位婆罗门女的儿子，名叫梵天，在世尊那里从家出家，过上了无家的生活。

三 当时，尊者梵天独自隐居，不放逸、热忱、精进而住。不久之后，这位善男子为了那个目标——即善男子正确地从家出家，过上无家的生活——就在现世中，通过自己的超凡智慧，亲证、成就并安住于无上的梵行终点，他了知：“生死已尽，梵行已立，应作已作，不再有后有。”尊者梵天成为了阿罗汉。

四 那时，尊者梵天在上午时分，穿好衣服，拿着钵和袈裟，进入舍卫城乞食。在舍卫城挨家挨户乞食时，他来到了自己母亲的住所。

五 当时，尊者梵天的母亲，那位婆罗门女，经常向梵天献上供品。

六 那时，娑婆世界主梵天产生了这样的想法：“这位尊者梵天的母亲，那位婆罗门女，经常向梵天献上供品。我应该去她那里，让她感到警醒。”

七 那时，娑婆世界主梵天，就像强壮的人伸出弯曲的手臂，或收回伸出的手臂一样，瞬间在梵天界消失，出现在尊者梵天母亲的住所。

八 那时，娑婆世界主梵天站在空中，对尊者梵天的母亲，那位婆罗门女，用偈颂说道：

婆罗门女啊，梵天界离这里很远，

你却常向那里献上供品；

婆罗门女啊，梵天并不吃这样的食物，

不知梵天之道，你为何徒劳祭祀？

婆罗门女啊，这就是你的儿子梵天，

他已无所依附，超越了诸天；

他是一位一无所有、不需他人供养的比丘，

正是你的他，为了乞食进入你家。

他值得供养，通达圣道，内心已修习圆满，

是人与天人都应供养的福田；

他已摒除恶法，清净无染，

为了维持色身而乞食，内心清凉。

他没有过去，也没有未来，

平静、无烟（烦恼）、无恼、无欲；

对待弱者和强者，他都放下了棍杖（暴力），

让他享用你这最上等的供养吧。

他已远离军队（烦恼），内心寂静，

如同驯服的象，行走时安稳不动摇；

他是持戒清净、内心善解脱的比丘，

让他享用你这最上等的供养吧。

对他生起信心，坚定不移，

在这值得供养的福田上，种下你的供养；

婆罗门女啊，见到这位渡过暴流的牟尼，

行此功德，能为你带来未来的安乐。

九 对他生起信心，坚定不移，

在这值得供养的福田上，种下了供养；

婆罗门女啊，见到这位渡过暴流的牟尼，

行此功德，已为未来种下安乐。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/6. Brahmasaṃyutta 梵天相应 (SN 6, 172-186)/6.1 Paṭhamavagga 第一品 (SN 6.1-10, 172-181)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.1.4 Bakabrahmasutta 婆迦梵天 (SN 6.4, 175)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Bakabrahmasuttaṃ

175. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bakassa brahmuno evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti – “idaṃ niccaṃ, idaṃ dhuvaṃ, idaṃ sassataṃ, idaṃ kevalaṃ, idaṃ acavanadhammaṃ, idañhi na jāyati na jīyati na mīyati na cavati na upapajjati, ito ca panaññaṃ uttariṃ [uttariṃ (sī. syā. kaṃ. pī.)] nissaraṇaṃ natthī”ti.

Atha kho bhagavā bakassa brahmuno cetasā cetoparivitakkamaññāya – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya evameva – jetavane antarahito tasmiṃ brahmaloke pāturahosi. Addasā kho bako brahmā bhagavantaṃ dūratova āgacchantaṃ. Disvāna bhagavantaṃ etadavoca – “ehi kho mārisa, svāgataṃ te, mārisa! Cirassaṃ kho mārisa! Imaṃ pariyāyamakāsi yadidaṃ idhāgamanāya. Idañhi, mārisa, niccaṃ, idaṃ dhuvaṃ, idaṃ sassataṃ, idaṃ kevalaṃ, idaṃ acavanadhammaṃ, idañhi na jāyati na jīyati na mīyati na cavati na upapajjati. Ito ca panaññaṃ uttari nissaraṇaṃ natthī”ti.

Evaṃ vutte, bhagavā bakaṃ brahmānaṃ etadavoca – “avijjāgato vata, bho, bako brahmā; avijjāgato vata, bho, bako brahmā. Yatra hi nāma aniccaṃyeva samānaṃ niccanti vakkhati, adhuvaṃyeva samānaṃ dhuvanti vakkhati, asassataṃyeva samānaṃ sassatanti vakkhati, akevalaṃyeva samānaṃ kevalanti vakkhati, cavanadhammaṃyeva samānaṃ acavanadhammanti vakkhati. Yattha ca pana jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca, tañca tathā vakkhati – ‘idañhi na jāyati na jīyati na mīyati na cavati na upapajjati’. Santañca panaññaṃ uttari nissaraṇaṃ, ‘natthaññaṃ uttari nissaraṇan’ti vakkhatī”ti.

“Dvāsattati gotama puññakammā,

Vasavattino jātijaraṃ atītā;

Ayamantimā vedagū brahmupapatti,

Asmābhijappanti janā anekā”ti.

“Appañhi etaṃ na hi dīghamāyu,

Yaṃ tvaṃ baka maññasi dīghamāyuṃ;

Sataṃ sahassānaṃ [sahassāna (syā. kaṃ.)] nirabbudānaṃ,

Āyuṃ pajānāmi tavāhaṃ brahme”ti.

“Anantadassī bhagavāhamasmi,

Jātijaraṃ sokamupātivatto;

Kiṃ me purāṇaṃ vatasīlavattaṃ,

Ācikkha me taṃ yamahaṃ vijaññā”ti.

“Yaṃ tvaṃ apāyesi bahū manusse,

Pipāsite ghammani samparete;

Taṃ te purāṇaṃ vatasīlavattaṃ,

Suttappabuddhova anussarāmi.

“Yaṃ eṇikūlasmiṃ janaṃ gahītaṃ,

Amocayī gayhakaṃ nīyamānaṃ;

Taṃ te purāṇaṃ vatasīlavattaṃ,

Suttappabuddhova anussarāmi.

“Gaṅgāya sotasmiṃ gahītanāvaṃ,

Luddena nāgena manussakamyā;

Pamocayittha balasā pasayha,

Taṃ te purāṇaṃ vatasīlavattaṃ,

Suttappabuddhova anussarāmi.

“Kappo ca te baddhacaro ahosiṃ,

Sambuddhimantaṃ [sambuddhivantaṃ (bahūsu)] vatinaṃ amaññi;

Taṃ te purāṇaṃ vatasīlavattaṃ,

Suttappabuddhova anussarāmī”ti.

“Addhā pajānāsi mametamāyuṃ,

Aññepi [aññampi (sī. pī.)] jānāsi tathā hi buddho;

Tathā hi tyāyaṃ jalitānubhāvo,

Obhāsayaṃ tiṭṭhati brahmalokan”ti.

☸---------------------------------------------------------------------

［四］ 第四 婆迦梵天 Bakabrahmasuttaṃ

一 如是我听闻。那时世尊住在舍卫城的祇树给孤独园。

二 那时，婆迦梵天生起了这样的邪见：“这是常，这是恒，这是永恒，这是完全，这是不变之法。这确实不生、不老、不死、不变、不出现。并且没有比这更高的出离。”

三 那时，世尊以自己的心了知婆迦梵天心中的想法，就像强壮的人伸出弯曲的手臂，或收回伸出的手臂一样，瞬间在祇园消失，出现在那个梵天界。

四 婆迦梵天看见世尊从远处走来。看见后，对世尊这样说：

“来，尊者！欢迎您，尊者！尊者，您很久没来了！您这次来是做了这样的安排吗？尊者，这确实是常，这是恒，这是永恒，这是完全，这是不变之法。这确实不生、不老、不死、不变、不出现。并且没有比这更高的出离。”

五 听了这话，世尊对婆迦梵天说：“唉，婆迦梵天陷入了无明！唉，婆迦梵天陷入了无明！因为他把无常的说成是常，把非恒的说成是恒，把非永恒的说成是永恒，把非完全的说成是完全，把有变易之法的说成是不变易之法。对于那会出生、衰老、死亡、消失、再出现的，他却那样说：‘这确实不生、不老、不死、不变、不出现。’并且明明有更高的出离，他却说：‘没有更高的出离。’”

六 ［婆迦：］ 七十二种福业啊，乔达摩，

使我拥有自在力，超越了生与老；

这是最后的生于梵天，我通达吠陀，

无数的人们都如此向往。

七 ［世尊：］ 这其实很短，并非长寿，

婆迦啊，你以为的长寿；

我知道你的寿命，梵天啊，

是百千个无央数（nirabbuda）。

八 ［婆迦：］ 我是拥有无限视见者，世尊，

已超越生、老、愁；

我过去的戒行和苦行是什么？

请告诉我，让我了知。

九 ［世尊：］ 你曾为许多干渴、受热恼折磨的人们提供饮水；

那是你过去的戒行和苦行，

我如同从睡梦中醒来般记得。

在Eṇī河岸边被捕的人们，

你解救了那些被带走的俘虏；

那是你过去的戒行和苦行，

我如同从睡梦中醒来般记得。

在恒河的激流中，船被凶恶、食人的龙抓住，

你凭力量强行解救了它；

那是你过去的戒行和苦行，

我如同从睡梦中醒来般记得。

我曾是你的侍者Kappo，

你认为我是个有智慧的苦行者；

那是你过去的戒行和苦行，

我如同从睡梦中醒来般记得。

一〇 ［婆迦：］你确实知道我的寿命，

也知道其他事，佛陀正是如此；

正因如此，你这炽盛的威力，

照亮了整个梵天界而安住。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/6. Brahmasaṃyutta 梵天相应 (SN 6, 172-186)/6.1 Paṭhamavagga 第一品 (SN 6.1-10, 172-181)”

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【经名】 6.1.5 Aññatarabrahmasutta 某梵天 (SN 6.5, 176)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Aññatarabrahmasuttaṃ

176. Sāvatthinidānaṃ. Tena kho pana samayena aññatarassa brahmuno evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti – “natthi so samaṇo vā brāhmaṇo vā yo idha āgaccheyyā”ti. Atha kho bhagavā tassa brahmuno cetasā cetoparivitakkamaññāya – seyyathāpi nāma balavā puriso…pe… tasmiṃ brahmaloke pāturahosi. Atha kho bhagavā tassa brahmuno upari vehāsaṃ pallaṅkena nisīdi tejodhātuṃ samāpajjitvā.

Atha kho āyasmato mahāmoggallānassa etadahosi – “kahaṃ nu kho bhagavā etarahi viharatī”ti? Addasā kho āyasmā mahāmoggallāno [mahāmoggalāno (ka.)] bhagavantaṃ dibbena cakkhunā visuddhena atikkantamānusakena tassa brahmuno upari vehāsaṃ pallaṅkena nisinnaṃ tejodhātuṃ samāpannaṃ. Disvāna – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya evameva – jetavane antarahito tasmiṃ brahmaloke pāturahosi. Atha kho āyasmā mahāmoggallāno puratthimaṃ disaṃ nissāya [upanissāya (sī.)] tassa brahmuno upari vehāsaṃ pallaṅkena nisīdi tejodhātuṃ samāpajjitvā nīcataraṃ bhagavato.

Atha kho āyasmato mahākassapassa etadahosi – “kahaṃ nu kho bhagavā etarahi viharatī”ti? Addasā kho āyasmā mahākassapo bhagavantaṃ dibbena cakkhunā…pe… disvāna – seyyathāpi nāma balavā puriso…pe… evameva – jetavane antarahito tasmiṃ brahmaloke pāturahosi. Atha kho āyasmā mahākassapo dakkhiṇaṃ disaṃ nissāya tassa brahmuno upari vehāsaṃ pallaṅkena nisīdi tejodhātuṃ samāpajjitvā nīcataraṃ bhagavato.

Atha kho āyasmato mahākappinassa etadahosi – “kahaṃ nu kho bhagavā etarahi viharatī”ti? Addasā kho āyasmā mahākappino bhagavantaṃ dibbena cakkhunā…pe… tejodhātuṃ samāpannaṃ. Disvāna – seyyathāpi nāma balavā puriso…pe… evameva – jetavane antarahito tasmiṃ brahmaloke pāturahosi. Atha kho āyasmā mahākappino pacchimaṃ disaṃ nissāya tassa brahmuno upari vehāsaṃ pallaṅkena nisīdi tejodhātuṃ samāpajjitvā nīcataraṃ bhagavato.

Atha kho āyasmato anuruddhassa etadahosi – “kahaṃ nu kho bhagavā etarahi viharatī”ti? Addasā kho āyasmā anuruddho…pe… tejodhātuṃ samāpannaṃ. Disvāna – seyyathāpi nāma balavā puriso…pe… tasmiṃ brahmaloke pāturahosi. Atha kho āyasmā anuruddho uttaraṃ disaṃ nissāya tassa brahmuno upari vehāsaṃ pallaṅkena nisīdi tejodhātuṃ samāpajjitvā nīcataraṃ bhagavato.

Atha kho āyasmā mahāmoggallāno taṃ brahmānaṃ gāthāya ajjhabhāsi –

“Ajjāpi te āvuso sā diṭṭhi, yā te diṭṭhi pure ahu;

Passasi vītivattantaṃ, brahmaloke pabhassaran”ti.

“Na me mārisa sā diṭṭhi, yā me diṭṭhi pure ahu;

Passāmi vītivattantaṃ, brahmaloke pabhassaraṃ;

Svāhaṃ ajja kathaṃ vajjaṃ, ahaṃ niccomhi sassato”ti.

Atha kho bhagavā taṃ brahmānaṃ saṃvejetvā – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya evameva – tasmiṃ brahmaloke antarahito jetavane pāturahosi. Atha kho so brahmā aññataraṃ brahmapārisajjaṃ āmantesi – “ehi tvaṃ, mārisa, yenāyasmā mahāmoggallāno tenupasaṅkama; upasaṅkamitvā āyasmantaṃ mahāmoggallānaṃ evaṃ vadehi – ‘atthi nu kho, mārisa moggallāna, aññepi tassa bhagavato sāvakā evaṃmahiddhikā evaṃmahānubhāvā; seyyathāpi bhavaṃ moggallāno kassapo kappino anuruddho’”ti? “Evaṃ, mārisā”ti kho so brahmapārisajjo tassa brahmuno paṭissutvā yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahāmoggallānaṃ etadavoca – “atthi nu kho, mārisa moggallāna, aññepi tassa bhagavato sāvakā evaṃmahiddhikā evaṃmahānubhāvā; seyyathāpi bhavaṃ moggallāno kassapo kappino anuruddho”ti? Atha kho āyasmā mahāmoggallāno taṃ brahmapārisajjaṃ gāthāya ajjhabhāsi –

“Tevijjā iddhipattā ca, cetopariyāyakovidā;

Khīṇāsavā arahanto, bahū buddhassa sāvakā”ti.

Atha kho so brahmapārisajjo āyasmato mahāmoggallānassa bhāsitaṃ abhinanditvā anumoditvā yena so brahmā tenupasaṅkami; upasaṅkamitvā taṃ brahmānaṃ etadavoca – “āyasmā mārisa, mahāmoggallāno evamāha –

“Tevijjā iddhipattā ca, cetopariyāyakovidā;

Khīṇāsavā arahanto, bahū buddhassa sāvakā”ti.

Idamavoca so brahmapārisajjo. Attamano ca so brahmā tassa brahmapārisajjassa bhāsitaṃ abhinandīti.

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［五］ 第五 某一个梵天 Aññatarabrahmasuttaṃ

一 舍卫城因缘。

二 那时，某位梵天生起了这样的邪见：“没有沙门或婆罗门能来到这里。”

三 那时，世尊以自己的心了知那位梵天心中的想法，就像强壮的人……（伸出弯曲的手臂，或收回伸出的手臂一样）……在那个梵天界显现出来。

四 那时，世尊在那位梵天的上方虚空中，结跏趺坐，进入火界定。

五 那时，尊者大目犍连产生了这样的想法：“现在世尊在哪里安住呢？”

六 尊者大目犍连以清净、超越常人的天眼看见世尊在那位梵天的上方虚空中结跏趺坐，已入火界定。看见后，就像强壮的人伸出弯曲的手臂，或收回伸出的手臂一样，瞬间在祇园消失，出现在那个梵天界。

七 那时，尊者大目犍连靠近东方，在那位梵天的上方虚空中，比世尊稍低的位置结跏趺坐，进入火界定。

八 那时，尊者大迦叶产生了这样的想法：“现在世尊在哪里安住呢？”尊者大迦叶以清净、超越常人的天眼看见世尊……看见后，就像强壮的人……一样……在祇园消失，出现在那个梵天界。那时，尊者大迦叶靠近南方，在那位梵天的上方虚空中，比世尊稍低的位置结跏趺坐，进入火界定。

九 那时，尊者大劫宾那产生了这样的想法：“现在世尊在哪里安住呢？”尊者大劫宾那以清净、超越常人的天眼看见世尊……已入火界定。看见后，就像强壮的人……一样……在祇园消失，出现在那个梵天界。那时，尊者大劫宾那靠近西方，在那位梵天的上方虚空中，比世尊稍低的位置结跏趺坐，进入火界定。

一〇 那时，尊者阿那律产生了这样的想法：“现在世尊在哪里安住呢？”尊者阿那律……（以天眼看见）……已入火界定。看见后，就像强壮的人……一样……出现在那个梵天界。那时，尊者阿那律靠近北方，在那位梵天的上方虚空中，比世尊稍低的位置结跏趺坐，进入火界定。

一一 那时，尊者大目犍连用偈颂对那位梵天说：

‘朋友，你现在还持有你以前持有的见解吗？

你看到梵天界中超越（你）的光辉了吗？’

一二 ［梵天：］‘尊者，我现在不持有我以前持有的那种见解了。

我看到梵天界中超越（我）的光辉。

我今天怎能说：我是常住、我是永恒的呢？’

一三 那时，世尊让那位梵天感到警醒后，就像强壮的人伸出弯曲的手臂，或收回伸出的手臂一样，瞬间在那个梵天界消失，出现在祇园。

一四 那时，那位梵天召唤一位梵众天：‘来，尊者，你去尊者大目犍连那里。到了之后，这样对尊者大目犍连说：“尊者目犍连，那位世尊是否还有其他弟子，也像尊者目犍连、迦叶、劫宾那、阿那律一样，具有如此大神力、大威力呢？”’

一五 ‘是的，尊者。’那位梵众天回答了那位梵天后，便前往尊者大目犍连的住处。

一六 到了之后，他对尊者大目犍连说：‘尊者目犍连，那位世尊是否还有其他弟子，也像尊者目犍连、迦叶、劫宾那、阿那律一样，具有如此大神力、大威力呢？’

一七 那时，尊者大目犍连用偈颂对那位梵众天说：

‘拥有三明、达到神通、

善于了知他人心意、

诸漏已尽的阿罗汉，

佛陀的弟子中有很多。’

一八 那时，那位梵众天对尊者大目犍连所说的话感到欢喜、随喜，然后回到那位梵天那里。到了之后，对那位梵天说：‘尊者，尊者大目犍连这样说：

“拥有三明、达到神通、

善于了知他人心意、

诸漏已尽的阿罗汉，

佛陀的弟子中有很多。”’

一九 那位梵众天说了这番话。那位梵天听了那位梵众天的话，心满意足，感到欢喜。

☸.....................................................................

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.3.6 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/6. Brahmasaṃyutta 梵天相应 (SN 6, 172-186)/6.1 Paṭhamavagga 第一品 (SN 6.1-10, 172-181)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.1.6 Brahmalokasutta 梵天世界 (SN 6.6, 177)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Brahmalokasuttaṃ

梵天世界经

☆ 辟支梵天（ Paccekabrahmā ） ➾

白话解释：独自在净居天（五不还天）修行的梵天。

《长部经典‧波梨品‧第三十三经‧合诵经》说示（五净居天）：

☆ 五净居天（ Pañca suddhāvāsā ） ➾

① 无烦天（ Avihā ）；

② 无热天（ Atappā ）；

③ 善见天（ Sudassā ）；

④ 善现天（ Sudassī ）；

⑤ 色究竟天（ Akaniṭṭhā ）。

177. Sāvatthinidānaṃ.

［一、前言 ➥］

［那时，世尊］住舍卫城因缘。

Tena kho pana samayena bhagavā divāvihāragato hoti paṭisallīno.

又，那时，世尊于午后休息时间，已独自静坐。

Atha kho subrahmā ca paccekabrahmā suddhāvāso ca paccekabrahmā yena bhagavā tenupasaṅkamiṃsu;

正好，辟支梵天之妙梵与辟支梵天之净居，前往世尊之处。

upasaṅkamitvā paccekaṃ dvārabāhaṃ [paccekadvārabāhaṃ (pī. ka.)] upanissāya aṭṭhaṃsu.

到达后，各依靠于门柱的两边而站立。

Atha kho subrahmā paccekabrahmā suddhāvāsaṃ paccekabrahmānaṃ etadavoca –

［二、梵天世界 ➥］

于是，妙梵辟支梵天，对净居辟支梵天这样说道：

“akālo kho tāva, mārisa, bhagavantaṃ payirupāsituṃ;

“天尊！目前不是适当时间，不可以侍奉访问世尊；

divāvihāragato bhagavā paṭisallīno ca.

已经进入午后休息时间，而且世尊已独自静坐。

Asuko ca brahmaloko iddho ceva phīto ca,

某个如此富裕且繁荣的梵天世界，

brahmā ca tatra pamādavihāraṃ viharati.

那里的梵天却耽于放逸而住。

Āyāma, mārisa, yena so brahmaloko tenupasaṅkamissāma;

来！天尊！我们前往那个梵天世界吧。

upasaṅkamitvā taṃ brahmānaṃ saṃvejeyyāmā”ti.

到达后，去让那位梵天感到警醒。”

“Evaṃ, mārisā”ti

“是的，天尊！”

kho suddhāvāso paccekabrahmā subrahmuno paccekabrahmuno paccassosi.

净居辟支梵天回答妙梵辟支梵天。

Atha kho subrahmā ca paccekabrahmā suddhāvāso ca paccekabrahmā –

然后，妙梵辟支梵天与净居辟支梵天，

seyyathāpi nāma balavā puriso…pe… evameva –

[seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – ]

就像强壮的人……（伸出弯曲的手臂，或收回伸出的手臂），正是这样──

bhagavato purato antarahitā tasmiṃ brahmaloke pāturahesuṃ.

在世尊面前消失，出现在那个梵天世界。

Addasā kho so brahmā te brahmāno dūratova āgacchante.

［三、教诫神变 ➥］

那位梵天看见他们两位梵天从远处走来。

Disvāna te brahmāno etadavoca –

看见后，对那两位梵天这样说：

“handa kuto nu tumhe, mārisā, āgacchathā”ti?

“来，尊者们，你们从哪里来？”

“Āgatā kho mayaṃ, mārisa, amha tassa bhagavato santikā arahato sammāsambuddhassa.

“尊者，我们是从那位世尊、阿罗汉、正等觉者那里来的。

Gaccheyyāsi pana tvaṃ, mārisa, tassa bhagavato upaṭṭhānaṃ arahato sammāsambuddhassā”ti?

尊者，您是否也该去侍奉那位世尊、阿罗汉、正等觉者呢？”

Evaṃ vutto [evaṃ vutte (sī. syā. kaṃ.)] kho so brahmā taṃ vacanaṃ anadhivāsento sahassakkhattuṃ attānaṃ abhinimminitvā subrahmānaṃ paccekabrahmānaṃ etadavoca –

听了这话，那位梵天不接受这个建议，变化出一千个自身的形象，然后对妙梵辟支梵天说：

“passasi me no tvaṃ, mārisa, evarūpaṃ iddhānubhāvan”ti?

“尊者，你看到我如此的神通威力了吗？”

“Passāmi kho tyāhaṃ, mārisa, evarūpaṃ iddhānubhāvan”ti.

“尊者，我看到了您如此的神通威力。”

“So khvāhaṃ, mārisa, evaṃmahiddhiko evaṃmahānubhāvo

“尊者，既然我拥有如此大神力、如此大威力，

kassa aññassa samaṇassa vā brāhmaṇassa vā upaṭṭhānaṃ gamissāmī”ti?

为何要去侍奉其他的沙门或婆罗门呢？”

Atha kho subrahmā paccekabrahmā dvisahassakkhattuṃ attānaṃ abhinimminitvā taṃ brahmānaṃ etadavoca –

然后，妙梵辟支梵天变化出两千个自身的形象，对那位梵天说：

“passasi me no tvaṃ, mārisa, evarūpaṃ iddhānubhāvan”ti?

“尊者，你看到我如此的神通威力了吗？”

“Passāmi kho tyāhaṃ, mārisa, evarūpaṃ iddhānubhāvan”ti.

“尊者，我看到了您如此的神通威力。”

“Tayā ca kho, mārisa, mayā ca sveva bhagavā mahiddhikataro ceva mahānubhāvataro ca.

“尊者，那位世尊比您和我都更有神通、更有威力。

Gaccheyyāsi tvaṃ, mārisa, tassa bhagavato upaṭṭhānaṃ arahato sammāsambuddhassā”ti?

尊者，您是否该去侍奉那位世尊、阿罗汉、正等觉者呢？”

Atha kho so brahmā subrahmānaṃ paccekabrahmānaṃ gāthāya ajjhabhāsi –

［四、结语 ➥］

于是，那位梵天用偈颂对妙梵辟支梵天说：

“Tayo supaṇṇā caturo ca haṃsā,

“三座金翅鸟宫殿，四座天鹅宫殿，

Byagghīnisā pañcasatā ca jhāyino;

五百座燃烧的虎斑豹宫殿；

Tayidaṃ vimānaṃ jalate ca [jalateva (pī. ka.)] brahme,

我这梵天宫殿如此燃烧，

Obhāsayaṃ uttarassaṃ disāyan”ti.

照亮着北方的方向。”

“Kiñcāpi te taṃ jalate vimānaṃ,

[妙梵辟支梵天说：]

“即使你的宫殿如此燃烧，

Obhāsayaṃ uttarassaṃ disāyaṃ;

照亮着北方的方向；

Rūpe raṇaṃ disvā sadā pavedhitaṃ,

见到色（相）中的过患，总是恐惧，

Tasmā na rūpe ramatī sumedho”ti.

所以有智慧者不喜乐于色（相）。”

Atha kho subrahmā ca paccekabrahmā suddhāvāso ca paccekabrahmā taṃ brahmānaṃ saṃvejetvā tatthevantaradhāyiṃsu.

然后，妙梵辟支梵天与净居辟支梵天让那位梵天感到警醒后，就在那里消失了。

Agamāsi ca kho so brahmā aparena samayena bhagavato upaṭṭhānaṃ arahato sammāsambuddhassāti.

后来，那位梵天也去侍奉了世尊、阿罗汉、正等觉者。

梵天世界经 ～第一品‧第六经终

～《梵天相应‧第一品‧Brahmalokasutta 梵天世界经》(SN 6.6, 177)

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2561.9.30 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/6. Brahmasaṃyutta 梵天相应 (SN 6, 172-186)/6.1 Paṭhamavagga 第一品 (SN 6.1-10, 172-181)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.1.7 Kokālikasutta 瞿迦利迦 (SN 6.7, 178)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Kokālikasuttaṃ

瞿迦利迦经

☆ 瞿迦利迦 ➾

他是跟随提婆达多（ Devadatta ），四位恶比丘的首脑。

四位恶比丘（邪三宝、四伴党）分别是：

❶ 狼妄（ Kokālika ）又作：

瞿迦利迦、拘迦利、拘迦利迦、俱伽梨、瞿迦利、瞿伽离；

❷ 腰肉（ Kaṭamodakatissaka ）又作：

迦留罗提舍、迦留陀带、迦吒无迦利、迦达摩达迦低沙迦；

❸ 坏后子（ Khaṇḍadeviyā putta ）又作：

乾陀骠、骞陀毗耶子、骞陀达多、骞荼达婆；

❹ 海授（ Samuddadatta ）又作：

娑勿陀达、三闻达多、三没达罗达多。

☆ 提婆达多之破僧五法 ➾

❶ 诸比丘应尽形寿住在森林里，如果进入村庄城镇就有罪；

❷ 应尽形寿乞食为生，接受邀请去别人家吃饭的有罪；

❸ 应尽形寿穿着从垃圾堆捡来的粪扫衣，接受在家居士布施的衣服有罪；

❹ 应尽形寿在树下坐禅修行，进入房屋的有罪；

❺ 应尽形寿不吃鱼和肉，吃鱼和肉的有罪。

☆ 提婆达多派 VS. 因材施教 ➾

对于提婆达多所主张的五法本身，佛陀并没有呵斥；

世尊所呵斥的是：不根据根器的不同而全面硬性规定这五法。

那种认为全世界都要皈依我所信奉的“唯一佛乘”的心态，不也是这样吗？

☆ 伪经《法华经‧提婆达多品》 ➾

从（伪经中）对提婆达多成佛这种邪说感恩戴德的态度来观察；

以及东晋的法显、唐代的玄奘与义净到印度时，

都曾发现：当时还有信仰提婆达多的修行者存在。

这表明初次结集佛经时，（可能存在的）关于（提婆达多）成佛的邪说，属于窟外结集（非正统）；

可见提婆达多仍然持续存在其历史影响力。

178. Sāvatthinidānaṃ.

［那时，世尊］住在舍卫城的因缘。

Tena kho pana samayena bhagavā divāvihāragato hoti paṭisallīno.

又，那时，世尊在午后休息时间，已经独自静坐。

Atha kho subrahmā ca paccekabrahmā suddhāvāso ca paccekabrahmā yena bhagavā tenupasaṅkamiṃsu;

那时，妙梵天与净居天，两位辟支梵天，前往拜见世尊。

upasaṅkamitvā paccekaṃ dvārabāhaṃ nissāya aṭṭhaṃsu.

到达后，各自依靠着门框站立（保护着佛陀）。

Atha kho subrahmā paccekabrahmā kokālikaṃ bhikkhuṃ ārabbha bhagavato santike imaṃ gāthaṃ abhāsi –

然后，妙梵辟支梵天，在世尊面前，谈到关于狼妄比丘，唱诵了这首偈颂：

“Appameyyaṃ paminanto,

“用有边的去度量无边的（用浅短的边见看待永恒的圣者），

kodha vidvā vikappaye;

圣者有谁能分别（谁能知道他们的境界）？

Appameyyaṃ pamāyinaṃ,

用有量的去思量无量的（用浅短的心量思量永恒的圣法），

nivutaṃ taṃ maññe puthujjanan”ti.

凡夫只是被愚痴障碍（无明障碍凡夫，使其更加黑暗）！”

瞿迦利迦经 ～第一品‧第七经终

～《梵天相应‧第一品‧Kokālikasutta 瞿迦利迦经》(SN 6.7, 178)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.7 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/6. Brahmasaṃyutta 梵天相应 (SN 6, 172-186)/6.1 Paṭhamavagga 第一品 (SN 6.1-10, 172-181)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.1.8 Katamodakatissasutta 低沙迦比丘 (SN 6.8, 179)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Katamodakatissasuttaṃ

低沙迦比丘

179. Sāvatthinidānaṃ.

［那时，世尊］住在舍卫城的因缘。

Tena kho pana samayena bhagavā divāvihāragato hoti paṭisallīno.

那时，世尊正在进行日间的安住（午间），独自静坐。

Atha kho subrahmā ca paccekabrahmā suddhāvāso ca paccekabrahmā yena bhagavā tenupasaṅkamiṃsu;

那时，辟支梵天须梵与辟支梵天净居前往拜见世尊。

upasaṅkamitvā paccekaṃ dvārabāhaṃ nissāya aṭṭhaṃsu.

到达后，各自依靠门框站立。

Atha kho suddhāvāso paccekabrahmā katamodakatissakaṃ [katamorakatissakaṃ (sī. syā. kaṃ.)] bhikkhuṃ ārabbha bhagavato santike imaṃ gāthaṃ abhāsi –

那时，辟支梵天净居，针对迦达摩达迦低沙迦比丘，在世尊面前唱诵了这首偈颂：

“Appameyyaṃ paminanto, kodha vidvā vikappaye;

“用有量的去度量不可量的，有谁能知道并加以分别呢？

Appameyyaṃ pamāyinaṃ, nivutaṃ taṃ maññe akissavan”ti.

用有量的去度量不可量的，（只会造成混乱；）

这件事难以指望（凡夫能做到），我想这是无智慧者的表现！”

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/6. Brahmasaṃyutta 梵天相应 (SN 6, 172-186)/6.1 Paṭhamavagga 第一品 (SN 6.1-10, 172-181)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.1.9 Turūbrahmasutta 急度梵天 (SN 6.9, 180)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Turūbrahmasuttaṃ

180. Sāvatthinidānaṃ. Tena kho pana samayena kokāliko bhikkhu ābādhiko hoti dukkhito bāḷhagilāno. Atha kho turū [tudu (sī. syā. kaṃ. pī.)] paccekabrahmā abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yena kokāliko bhikkhu tenupasaṅkami; upasaṅkamitvā vehāsaṃ ṭhito kokālikaṃ bhikkhuṃ etadavoca – “pasādehi, kokālika, sāriputtamoggallānesu cittaṃ. Pesalā sāriputtamoggallānā”ti. “Kosi tvaṃ, āvuso”ti? “Ahaṃ turū paccekabrahmā”ti. “Nanu tvaṃ, āvuso, bhagavatā anāgāmī byākato, atha kiñcarahi idhāgato? Passa, yāvañca te idaṃ aparaddhan”ti.

“Purisassa hi jātassa, kuṭhārī [dudhārī (syā. kaṃ. ka.)] jāyate mukhe;

Yāya chindati attānaṃ, bālo dubbhāsitaṃ bhaṇaṃ.

“Yo nindiyaṃ pasaṃsati,

Taṃ vā nindati yo pasaṃsiyo;

Vicināti mukhena so kaliṃ,

Kalinā tena sukhaṃ na vindati.

“Appamattako ayaṃ kali,

Yo akkhesu dhanaparājayo;

Sabbassāpi sahāpi attanā,

Ayameva mahantataro kali;

Yo sugatesu manaṃ padosaye.

“Sataṃ sahassānaṃ nirabbudānaṃ,

Chattiṃsati pañca ca abbudāni;

Yamariyagarahī [yamariye garahī (syā. kaṃ.), yamariyaṃ garahaṃ (ka.)] nirayaṃ upeti,

Vācaṃ manañca paṇidhāya pāpakan”ti.

☸---------------------------------------------------------------------

［九］ 第九 急度梵天 Turūbrahmasuttaṃ

一 ［那时，世尊］住在舍卫城的因缘。

二 那时，瞿迦利迦比丘生病而且很痛苦，病情严重。

三 那时，辟支梵天急度在深夜时分，以其殊胜的光芒照亮了整个祇园，前往瞿迦利迦比丘的住处。

四 到达后，（梵天）站在空中，对瞿迦利迦比丘说了这番话：“瞿迦利迦比丘！请对舍利弗和目犍连生起清净的信心！舍利弗和目犍连是和善可亲的人。”

五 “贤友！您是谁？”

六 “我是辟支梵天急度。”

七 “贤友！世尊不是记说您是不还者（Anāgāmī）吗？那为什么现在还来到这里呢？看啊，您这是犯了多大的过错啊！”

八 ［急度：］ 人在出生时， 口中就生有利斧；

愚人说恶语时， 就用那利斧砍伤自己。

赞扬应受谴责的人， 或者谴责应受赞扬的人；

他用口舌造作恶业（带来厄运）， 因为这恶业而得不到安乐。

赌博输掉财产， 连自己也输掉，那还是小的不幸；

对善逝（佛陀或圣者）生起恶意， 这才是更大的不幸。

（因为）意图不善，口出恶言， 诽谤圣贤的人，

将会堕入地狱， 经历百千‘垓’年（极长的时间单位），

再加三十六‘垓’年， 再加五‘秭’年（极长的时间单位），

在那里承受痛苦。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/6. Brahmasaṃyutta 梵天相应 (SN 6, 172-186)/6.1 Paṭhamavagga 第一品 (SN 6.1-10, 172-181)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.1.10 Kokālikasutta 瞿迦利迦 (SN 6.10, 181)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Kokālikasuttaṃ

181. Sāvatthinidānaṃ. Atha kho kokāliko bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho kokāliko bhikkhu bhagavantaṃ etadavoca – “pāpicchā, bhante, sāriputtamoggallānā pāpikānaṃ icchānaṃ vasaṃ gatā”ti. Evaṃ vutte, bhagavā kokālikaṃ bhikkhuṃ etadavoca – “mā hevaṃ, kokālika, avaca; mā hevaṃ, kokālika, avaca. Pasādehi, kokālika, sāriputtamoggallānesu cittaṃ. Pesalā sāriputtamoggallānā”ti. Dutiyampi kho kokāliko bhikkhu bhagavantaṃ etadavoca – “kiñcāpi me, bhante, bhagavā saddhāyiko paccayiko; atha kho pāpicchāva bhante, sāriputtamoggallānā pāpikānaṃ icchānaṃ vasaṃ gatā”ti. Dutiyampi kho bhagavā kokālikaṃ bhikkhuṃ etadavoca – “mā hevaṃ, kokālika, avaca; mā hevaṃ, kokālika, avaca. Pasādehi, kokālika, sāriputtamoggallānesu cittaṃ. Pesalā sāriputtamoggallānā”ti. Tatiyampi kho kokāliko bhikkhu bhagavantaṃ etadavoca – “kiñcāpi…pe… icchānaṃ vasaṃ gatā”ti. Tatiyampi kho bhagavā kokālikaṃ bhikkhuṃ etadavoca – “mā hevaṃ…pe… pesalā sāriputtamoggallānā”ti.

Atha kho kokāliko bhikkhu uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Acirapakkantassa ca kokālikassa bhikkhuno sāsapamattīhi pīḷakāhi [piḷakāhi (sī. pī.)] sabbo kāyo phuṭo ahosi. Sāsapamattiyo hutvā muggamattiyo ahesuṃ, muggamattiyo hutvā kalāyamattiyo ahesuṃ, kalāyamattiyo hutvā kolaṭṭhimattiyo ahesuṃ, kolaṭṭhimattiyo hutvā kolamattiyo ahesuṃ, kolamattiyo hutvā āmalakamattiyo ahesuṃ, āmalakamattiyo hutvā beluvasalāṭukamattiyo ahesuṃ, beluvasalāṭukamattiyo hutvā billamattiyo ahesuṃ, billamattiyo hutvā pabhijjiṃsu. Pubbañca lohitañca pagghariṃsu. Atha kho kokāliko bhikkhu teneva ābādhena kālamakāsi. Kālaṅkato ca kokāliko bhikkhu padumaṃ nirayaṃ upapajji sāriputtamoggallānesu cittaṃ āghātetvā.

Atha kho brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho brahmā sahampati bhagavantaṃ etadavoca – “kokāliko, bhante, bhikkhu kālaṅkato. Kālaṅkato ca, bhante, kokāliko bhikkhu padumaṃ nirayaṃ upapanno sāriputtamoggallānesu cittaṃ āghātetvā”ti. Idamavoca brahmā sahampati, idaṃ vatvā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyīti.

Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi – “imaṃ, bhikkhave, rattiṃ brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho, bhikkhave, brahmā sahampati maṃ etadavoca – ‘kokāliko, bhante, bhikkhu kālaṅkato. Kālaṅkato ca, bhante, kokāliko bhikkhu padumaṃ nirayaṃ upapanno sāriputtamoggallānesu cittaṃ āghātetvā’ti. Idamavoca, bhikkhave, brahmā sahampati, idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyī”ti.

Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca – “kīvadīghaṃ nu kho, bhante, padume niraye āyuppamāṇan”ti? “Dīghaṃ kho, bhikkhu, padume niraye āyuppamāṇaṃ. Taṃ na sukaraṃ saṅkhātuṃ – ettakāni vassāni iti vā, ettakāni vassasatāni iti vā, ettakāni vassasahassāni iti vā, ettakāni vassasatasahassāni iti vā”ti. “Sakkā pana, bhante, upamaṃ kātun”ti? “Sakkā, bhikkhū”ti bhagavā avoca –

“Seyyathāpi, bhikkhu vīsatikhāriko kosalako tilavāho. Tato puriso vassasatassa vassasatassa accayena ekamekaṃ tilaṃ uddhareyya; khippataraṃ kho so, bhikkhu, vīsatikhāriko kosalako tilavāho iminā upakkamena parikkhayaṃ pariyādānaṃ gaccheyya, na tveva eko abbudo nirayo. Seyyathāpi, bhikkhu, vīsati abbudā nirayā, evameko nirabbudanirayo. Seyyathāpi, bhikkhu, vīsati nirabbudā nirayā, evameko ababo nirayo. Seyyathāpi, bhikkhu, vīsati ababā nirayā, evameko aṭaṭo nirayo. Seyyathāpi, bhikkhu, vīsati aṭaṭā nirayā, evameko ahaho nirayo. Seyyathāpi, bhikkhu, vīsati ahahā nirayā, evameko kumudo nirayo. Seyyathāpi, bhikkhu, vīsati kumudā nirayā, evameko sogandhiko nirayo. Seyyathāpi, bhikkhu, vīsati sogandhikā nirayā, evameko uppalanirayo. Seyyathāpi, bhikkhu, vīsati uppalā nirayā, evameko puṇḍariko nirayo. Seyyathāpi, bhikkhu, vīsati puṇḍarikā nirayā, evameko padumo nirayo. Padume pana, bhikkhu, niraye kokāliko bhikkhu upapanno sāriputtamoggallānesu cittaṃ āghātetvā”ti. Idamavoca bhagavā, idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

“Purisassa hi jātassa,

Kuṭhārī jāyate mukhe;

Yāya chindati attānaṃ,

Bālo dubbhāsitaṃ bhaṇaṃ.

“Yo nindiyaṃ pasaṃsati,

Taṃ vā nindati yo pasaṃsiyo;

Vicināti mukhena so kaliṃ,

Kalinā tena sukhaṃ na vindati.

“Appamattako ayaṃ kali,

Yo akkhesu dhanaparājayo;

Sabbassāpi sahāpi attanā,

Ayameva mahantaro kali;

Yo sugatesu manaṃ padosaye.

“Sataṃ sahassānaṃ nirabbudānaṃ,

Chattiṃsati pañca ca abbudāni;

Yamariyagarahī nirayaṃ upeti,

Vācaṃ manañca paṇidhāya pāpakan”ti.

Paṭhamo vaggo.

Tassuddānaṃ –

Āyācanaṃ gāravo brahmadevo,

Bako ca brahmā aparā ca diṭṭhi;

Pamādakokālikatissako ca,

Turū ca brahmā aparo ca kokālikoti.

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［一〇］ 第十 瞿迦利迦 Kokālikasuttaṃ

一 ［那时，世尊］住在舍卫城的因缘。

二 那时，瞿迦利迦前往拜见世尊。到达后，他礼敬世尊，然后在一旁坐下。

三 在一旁坐下的瞿迦利迦比丘对世尊说：“世尊！舍利弗和目犍连是怀有恶欲的人，他们被恶欲所控制了。”

四 听了这话，世尊告诉瞿迦利迦比丘：“瞿迦利迦！不要这么说！瞿迦利迦！不要这么说！瞿迦利迦！你应该对舍利弗和目犍连生起清净的信心。舍利弗和目犍连是和善可亲的人。”

五～六 第二次……[乃至]……

七 瞿迦利迦第三次对世尊说：“世尊！舍利弗和目犍连是怀有恶欲的人，他们被恶欲所控制了。”

八 世尊第三次告诉瞿迦利迦：“瞿迦利迦！不要这么说！瞿迦利迦！不要这么说！瞿迦利迦！你应该对舍利弗和目犍连生起清净的信心。舍利弗和目犍连是和善可亲的人。”

九 那时，瞿迦利迦比丘从座位上站起来，礼敬世尊，向右绕行（表示尊敬）后离开了。

一〇 瞿迦利迦比丘离开后不久，他全身就生出了像芥菜籽那么大的脓疮。芥菜籽大的（脓疮）接着变成了绿豆那么大；绿豆大的变成了蚕豆那么大；蚕豆大的变成了枣核那么大；枣核大的变成了枣子那么大；枣子大的变成了阿摩罗果那么大；阿摩罗果大的变成了未成熟的木瓜（beluva）那么大；变成了未成熟的木瓜那么大之后，这些脓疮就破裂了，流出了脓和血。

一一 那时，瞿迦利迦比丘就因为这个病而死了。死了的瞿迦利迦比丘，因为对舍利弗和目犍连心怀怨恨（或敌意），而堕落到红莲地狱。

一二 那时，梵天娑婆世界主（Sahampati）在黎明时分，以其殊胜的光芒，照亮了整个祇园，前往拜见世尊。到达后，他礼敬世尊，站在一旁。

一三 站在一旁的梵天娑婆世界主对世尊说：“世尊！瞿迦利迦比丘死了。世尊！死了的瞿迦利迦比丘，因为对舍利弗和目犍连心怀怨恨，已经堕生到红莲地狱了。”

一四 梵天娑婆世界主说完这话，礼敬世尊，向右绕行后，就在那里消失了。

一五 那时，世尊在那晚过后，召集众比丘说：“诸比丘！今天夜里，梵天娑婆世界主在黎明时分，以其殊胜的光芒，照亮了整个祇园，来到我这里。到达后，他礼敬我，站在一旁。诸比丘！站在一旁的梵天娑婆世界主告诉我：‘世尊！瞿迦利迦比丘死了。因为对舍利弗和目犍连心怀怨恨，死后堕入了红莲地狱。’ 诸比丘！梵天娑婆世界主说完这话，礼敬我，向右绕行后，就在那里消失了。”

一六 听完这话，有一位比丘问世尊：“世尊！红莲地狱的寿量有多长呢？”

一七 “比丘！红莲地狱的寿量非常长。难以计算那是多少年、多少百年、多少千年、或者多少十万年。”

一八 “世尊！那可以用譬喻来说明吗？”

一九 世尊说：“比丘！可以。就像这样：譬如在拘萨罗国，有一个装满了二十‘佉梨’（khāri，容量单位）芝麻的容器。有一个人每过一百年，从中取走一粒芝麻。比丘！用这种方法，这个装有二十佉梨芝麻的容器会先被取空，一个‘阿浮陀’（Abbuda）地狱的时间还没结束。比丘！二十个阿浮陀地狱的时间等于一个‘尼罗浮陀’（Nirabbuda）地狱。二十个尼罗浮陀地狱等于一个‘阿婆婆’（Ababa）地狱。二十个阿婆婆地狱等于一个‘阿吒吒’（Aṭaṭa）地狱。二十个阿吒吒地狱等于一个‘阿诃诃’（Ahaha）地狱。二十个阿诃诃地狱等于一个‘俱牟陀’（Kumuda，水莲）地狱。二十个俱牟陀地狱等于一个‘搜健提迦’（Sogandhika，香莲/青睡莲）地狱。二十个搜健提迦地狱等于一个‘优钵罗’（Uppala，青莲）地狱。二十个优钵罗地狱等于一个‘芬陀利’（Puṇḍarīka，白莲）地狱。二十个芬陀利地狱等于一个‘波头摩’（Paduma，红莲）地狱。比丘！瞿迦利迦比丘因为对舍利弗和目犍连心怀怨恨，就堕生在这红莲地狱中。”

二〇 世尊说完这些。善逝接着又说了这首偈颂：

人在出生时， 口中就生有利斧；

……乃至……（同前面经文的偈颂。）

此摄颂：

劝请及恭敬，

梵天与婆迦，

其他邪见者，

放逸瞿迦利迦，

以及低沙迦，

急度和梵天，

另一瞿迦利迦。

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梵天相应 终

[ito paraṃ marammapotthakesu evampi dissati –§brahmāyācanaṃ agāravañca, brahmadevo bako ca brahmā.§aññataro ca brahmākokālikañca, tissakañca turū ca.§brahmā kokālikabhikkhu, sanaṅkumārena devadattaṃ.§andhakavindaṃ aruṇavati, parinibbānena pannarasāti.]

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/6. Brahmasaṃyutta 梵天相应 (SN 6, 172-186)/6.2 Dutiyavagga 第二品 (SN 6.11-15, 182-186)”

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【经名】 6.2.1 Sanaṅkumārasutta 常童子 (SN 6.11, 182)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyavaggo

1. Sanaṅkumārasuttaṃ

182. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati sappinītīre. Atha kho brahmā sanaṅkumāro abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ sappinītīraṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho brahmā sanaṅkumāro bhagavato santike imaṃ gāthaṃ abhāsi –

“Khattiyo seṭṭho janetasmiṃ, ye gottapaṭisārino;

Vijjācaraṇasampanno, so seṭṭho devamānuse”ti.

Idamavoca brahmā sanaṅkumāro. Samanuñño satthā ahosi. Atha kho brahmā sanaṅkumāro “samanuñño me satthā”ti bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyīti.

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第二品

［一一］ 常童子 Sanaṅkumārasuttaṃ

一 如是我闻。一时，世尊住在王舍城的萨匹尼河边。

二 那时，梵天常童子在黎明时分，其光辉照亮了萨匹尼河边，前来拜见世尊。到达后，他礼敬世尊，站在一旁。

三 站在一旁的梵天常童子，在世尊面前唱诵了这首偈颂：

在执着于氏族姓氏的人们当中， 刹帝利（武士/王族）是最尊贵的；

而圆满了智慧与德行的人， 他在天人之中最为殊胜。

四 梵天常童子说完这话。（世尊表示）导师嘉许了。

五 那时，梵天常童子知道自己得到了导师的嘉许，便礼敬世尊，向右绕行后，就在那里消失了。

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/6. Brahmasaṃyutta 梵天相应 (SN 6, 172-186)/6.2 Dutiyavagga 第二品 (SN 6.11-15, 182-186)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.2.2 Devadattasutta 提婆达多 (SN 6.12, 183)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Devadattasuttaṃ

183. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate acirapakkante devadatte. Atha kho brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ gijjhakūṭaṃ pabbataṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho brahmā sahampati devadattaṃ ārabbha bhagavato santike imaṃ gāthaṃ abhāsi –

“Phalaṃ ve kadaliṃ hanti, phalaṃ veḷuṃ phalaṃ naḷaṃ;

Sakkāro kāpurisaṃ hanti, gabbho assatariṃ yathā”ti.

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［一二］ 第二 提婆达多 Devadattasuttaṃ

一 那时，世尊在提婆达多离开后不久，住在王舍城的灵鹫山。

二 那时，梵天娑婆世界主在黎明时分，光辉照亮了整个灵鹫山，前来拜见世尊。到达后，他礼敬世尊，站在一旁。

三 站在一旁的梵天娑婆世界主，针对提婆达多，在世尊面前唱诵了这首偈颂：

果实毁坏了芭蕉树， 果实毁坏了竹子和芦苇；

尊荣与供养毁坏了卑劣的人， 就像怀孕毁坏了骡子一样。

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/6. Brahmasaṃyutta 梵天相应 (SN 6, 172-186)/6.2 Dutiyavagga 第二品 (SN 6.11-15, 182-186)”

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【经名】 6.2.3 Andhakavindasutta 阇陀迦频陀 (SN 6.13, 184)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Andhakavindasuttaṃ

184. Ekaṃ samayaṃ bhagavā māgadhesu viharati andhakavinde. Tena kho pana samayena bhagavā rattandhakāratimisāyaṃ abbhokāse nisinno hoti, devo ca ekamekaṃ phusāyati. Atha kho brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ andhakavindaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho brahmā sahampati bhagavato santike imā gāthāyo abhāsi –

“Sevetha pantāni senāsanāni,

Careyya saṃyojanavippamokkhā;

Sace ratiṃ nādhigaccheyya tattha,

Saṅghe vase rakkhitatto satīmā.

“Kulākulaṃ piṇḍikāya caranto,

Indriyagutto nipako satīmā;

Sevetha pantāni senāsanāni,

Bhayā pamutto abhaye vimutto.

“Yattha bheravā sarīsapā [siriṃ sapā (sī. syā. kaṃ. pī.)],

Vijju sañcarati thanayati devo;

Andhakāratimisāya rattiyā,

Nisīdi tattha bhikkhu vigatalomahaṃso.

“Idañhi jātu me diṭṭhaṃ, nayidaṃ itihītihaṃ;

Ekasmiṃ brahmacariyasmiṃ, sahassaṃ maccuhāyinaṃ.

“Bhiyyo [bhīyo (sī. syā. kaṃ. pī.)] pañcasatā sekkhā, dasā ca dasadhā dasa;

Sabbe sotasamāpannā, atiracchānagāmino.

“Athāyaṃ [atthāyaṃ-itipi dī. ni. 2.290] itarā pajā, puññabhāgāti me mano;

Saṅkhātuṃ nopi sakkomi, musāvādassa ottapan”ti [ottapeti (sī. syā. kaṃ. pī.), ottappeti (ka.)].

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［一三］ 第三 阇陀迦频陀 Andhakavindasuttaṃ

一 那时，世尊住在摩揭陀国的安陀迦频陀村。

二 那时，世尊在夜晚的黑暗中，坐在露天的地方，天正下着零星小雨。

三 那时，梵天娑婆世界主在黎明时分，光辉照亮了整个安陀迦频陀村，前来拜见世尊。到达后，他礼敬世尊，站在一旁。

四 站在一旁的梵天娑婆世界主，在世尊面前，唱诵了这首偈颂：

应居住在远离（喧嚣）的住处， 为了从束缚中解脱而游方修行；

如果在那里（独处）得不到乐趣， 就应守护好自己，保持正念，安住在僧团中。

挨家挨户托钵乞食时， 应守护好诸根，谨慎专注，保持正念；

应居住在远离（喧嚣）的住处， 从怖畏中解脱出来，达到无畏的解脱。

在那里有令人害怕的爬虫（毒蛇等）， 电光闪烁，天雷鸣响；

在漆黑的夜晚中， 比丘（独自）坐在那里，远离了毛骨悚然的恐惧。

这确实是我亲眼所见， 而不是道听途说；

在这一个梵行（佛法教导）中， 有上千人超越了死亡。

更有五百多位学人（有学圣者）， 还有十组，每组十个（即一百）；

他们全都证入了预流果位， 不会再堕入恶趣（旁生、饿鬼、地狱）。

至于其他更多的人， 我心里认为他们也获得了功德福报；

（但具体数目）我无法计算清楚， 因为我害怕说出妄语而感到羞愧。

☸.....................................................................

☸*********************************************************************

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/6. Brahmasaṃyutta 梵天相应 (SN 6, 172-186)/6.2 Dutiyavagga 第二品 (SN 6.11-15, 182-186)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.2.4 Aruṇavatīsutta 阿卢那越提 (SN 6.14, 185)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Aruṇavatīsuttaṃ

185. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati…pe… tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Bhūtapubbaṃ, bhikkhave, rājā ahosi aruṇavā nāma. Rañño kho pana, bhikkhave, aruṇavato aruṇavatī nāma rājadhānī ahosi. Aruṇavatiṃ kho pana, bhikkhave, rājadhāniṃ [aruṇavatiyaṃ kho pana bhikkhave rājadhāniyaṃ (pī. ka.)] sikhī bhagavā arahaṃ sammāsambuddho upanissāya vihāsi. Sikhissa kho pana, bhikkhave, bhagavato arahato sammāsambuddhassa abhibhūsambhavaṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ. Atha kho, bhikkhave, sikhī bhagavā arahaṃ sammāsambuddho abhibhuṃ bhikkhuṃ āmantesi – ‘āyāma, brāhmaṇa, yena aññataro brahmaloko tenupasaṅkamissāma, yāva bhattassa kālo bhavissatī’ti. ‘Evaṃ, bhante’ti kho bhikkhave, abhibhū bhikkhu sikhissa bhagavato arahato sammāsambuddhassa paccassosi. Atha kho, bhikkhave, sikhī bhagavā arahaṃ sammāsambuddho abhibhū ca bhikkhu – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya evameva – aruṇavatiyā rājadhāniyā antarahitā tasmiṃ brahmaloke pāturahesuṃ.

“Atha kho, bhikkhave, sikhī bhagavā arahaṃ sammāsambuddho abhibhuṃ bhikkhuṃ āmantesi – ‘paṭibhātu, brāhmaṇa, taṃ brahmuno ca brahmaparisāya ca brahmapārisajjānañca dhammī kathā’ti. ‘Evaṃ, bhante’ti kho, bhikkhave, abhibhū bhikkhu sikhissa bhagavato arahato sammāsambuddhassa paṭissutvā, brahmānañca brahmaparisañca brahmapārisajje ca dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Tatra sudaṃ, bhikkhave, brahmā ca brahmaparisā ca brahmapārisajjā ca ujjhāyanti khiyyanti [khīyanti (sī. syā. kaṃ. pī.)] vipācenti – ‘acchariyaṃ vata, bho, abbhutaṃ vata bho, kathañhi nāma satthari sammukhībhūte sāvako dhammaṃ desessatī’”ti!

“Atha kho, bhikkhave, sikhī bhagavā arahaṃ sammāsambuddho abhibhuṃ bhikkhuṃ āmantesi – ‘ujjhāyanti kho te, brāhmaṇa, brahmā ca brahmaparisā ca brahmapārisajjā ca – acchariyaṃ vata, bho, abbhutaṃ vata, bho, kathañhi nāma satthari sammukhībhūte sāvako dhammaṃ desessatīti! Tena hi tvaṃ brāhmaṇa, bhiyyosomattāya brahmānañca brahmaparisañca brahmapārisajje ca saṃvejehī’ti. ‘Evaṃ, bhante’ti kho, bhikkhave, abhibhū bhikkhu sikhissa bhagavato arahato sammāsambuddhassa paṭissutvā dissamānenapi kāyena dhammaṃ desesi, adissamānenapi kāyena dhammaṃ desesi, dissamānenapi heṭṭhimena upaḍḍhakāyena adissamānena uparimena upaḍḍhakāyena dhammaṃ desesi, dissamānenapi uparimena upaḍḍhakāyena adissamānena heṭṭhimena upaḍḍhakāyena dhammaṃ desesi. Tatra sudaṃ, bhikkhave, brahmā ca brahmaparisā ca brahmapārisajjā ca acchariyabbhutacittajātā ahesuṃ – ‘acchariyaṃ vata, bho, abbhutaṃ vata, bho, samaṇassa mahiddhikatā mahānubhāvatā’”ti!

“Atha kho abhibhū bhikkhu sikhiṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ etadavoca – ‘abhijānāmi khvāhaṃ, bhante, bhikkhusaṅghassa majjhe evarūpiṃ vācaṃ bhāsitā – pahomi khvāhaṃ āvuso, brahmaloke ṭhito sahassilokadhātuṃ [sahassīlokadhātuṃ (sī. syā. kaṃ. pī.)] sarena viññāpetun’ti. ‘Etassa, brāhmaṇa, kālo, etassa, brāhmaṇa, kālo; yaṃ tvaṃ, brāhmaṇa, brahmaloke ṭhito sahassilokadhātuṃ sarena viññāpeyyāsī’ti. ‘Evaṃ, bhante’ti kho, bhikkhave, abhibhū bhikkhu sikhissa bhagavato arahato sammāsambuddhassa paṭissutvā brahmaloke ṭhito imā gāthāyo abhāsi –

“Ārambhatha [ārabbhatha (sabbattha)] nikkamatha [nikkhamatha (sī. pī.)], yuñjatha buddhasāsane;

Dhunātha maccuno senaṃ, naḷāgāraṃva kuñjaro.

“Yo imasmiṃ dhammavinaye, appamatto vihassati;

Pahāya jātisaṃsāraṃ, dukkhassantaṃ karissatī”ti.

“Atha kho, bhikkhave, sikhī ca bhagavā arahaṃ sammāsambuddho abhibhū ca bhikkhu brahmānañca brahmaparisañca brahmapārisajje ca saṃvejetvā – seyyathāpi nāma…pe… tasmiṃ brahmaloke antarahitā aruṇavatiyā rājadhāniyā pāturahesuṃ. Atha kho, bhikkhave, sikhī bhagavā arahaṃ sammāsambuddho bhikkhū āmantesi – ‘assuttha no, tumhe, bhikkhave, abhibhussa bhikkhuno brahmaloke ṭhitassa gāthāyo bhāsamānassā’ti? ‘Assumha kho mayaṃ, bhante, abhibhussa bhikkhuno brahmaloke ṭhitassa gāthāyo bhāsamānassā’ti. ‘Yathā kathaṃ pana tumhe, bhikkhave, assuttha abhibhussa bhikkhuno brahmaloke ṭhitassa gāthāyo bhāsamānassā’”ti? Evaṃ kho mayaṃ, bhante, assumha abhibhussa bhikkhuno brahmaloke ṭhitassa gāthāyo bhāsamānassa –

“Ārambhatha nikkamatha, yuñjatha buddhasāsane;

Dhunātha maccuno senaṃ, naḷāgāraṃva kuñjaro.

“Yo imasmiṃ dhammavinaye, appamatto vihassati;

Pahāya jātisaṃsāraṃ, dukkhassantaṃ karissatī”ti.

“‘Evaṃ kho mayaṃ, bhante, assumha abhibhussa bhikkhuno brahmaloke ṭhitassa gāthāyo bhāsamānassā’ti. ‘Sādhu sādhu, bhikkhave; sādhu kho tumhe, bhikkhave! Assuttha abhibhussa bhikkhuno brahmaloke ṭhitassa gāthāyo bhāsamānassā’”ti.

Idamavoca bhagavā, attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

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［一四］ 第四 阿卢那越提 Aruṇavatīsuttaṃ

一 如是我闻。一时，世尊住在舍卫城...（中略）...在那里，世尊召唤诸比丘：“诸比丘！”

二 “尊者！”那些比丘回答世尊。

三 世尊这样说道：

四 “诸比丘！很久以前，有一位国王名叫阿卢那瓦（Aruṇavā）。诸比丘！这位阿卢那瓦国王有一座名叫阿卢那瓦提（Aruṇavatī）的王都。诸比丘！世尊·阿拉汉·正自觉者尸弃（Sikhī）佛，就是依止这座阿卢那瓦提王都而住。

五 诸比丘！世尊·阿拉汉·正自觉者尸弃佛，有一双最好的、贤善的上首弟子，名叫阿毗浮（Abhibhū）和桑巴瓦（Sambhava）。

六 那时，诸比丘！世尊·阿拉汉·正自觉者尸弃佛召唤阿毗浮比丘说：‘来！婆罗门！让我们在吃饭时间之前，去某个梵天世界吧。’

七 ‘是的，尊者！’诸比丘！阿毗浮比丘回答了世尊·阿拉汉·正自觉者尸弃佛。

八 那时，诸比丘！世尊·阿拉汉·正自觉者尸弃佛和阿毗浮比丘，就像强壮的男子伸直弯曲的手臂，或弯曲伸直的手臂那样迅速，就在阿卢那瓦提王都消失，出现在那个梵天世界。

九 那时，诸比丘！世尊·阿拉汉·正自觉者尸弃佛召唤阿毗浮比丘说：‘婆罗门！请为这里的梵天、梵天众、以及梵天眷属们讲说佛法吧。’

一〇 ‘是的，尊者！’诸比丘！阿毗浮比丘回答了世尊·阿拉汉·正自觉者尸弃佛后，便以正法之言开示、劝导、激励了梵天、梵天众和梵天眷属们，使他们欢喜。

一一 那时，诸比丘！梵天、梵天众和梵天眷属们抱怨、轻蔑、批评道：‘真是奇特啊，先生！真是不可思议啊，先生！怎么能在导师面前，由弟子来讲说佛法呢？！’

一二 那时，诸比丘！世尊·阿拉汉·正自觉者尸弃佛召唤阿毗浮比丘说：‘婆罗门！梵天、梵天众和梵天眷属们正在抱怨、轻蔑、批评你：‘真是奇特啊，先生！真是不可思议啊，先生！怎么能在导师面前，由弟子来讲说佛法呢？！’ 那么，婆罗门！为了更进一步地震撼他们，你去让梵天、梵天众和梵天眷属们感到敬畏吧！’

一三 ‘是的，尊者！’诸比丘！阿毗浮比丘回答了世尊·阿拉汉·正自觉者尸弃佛后，便以显现身体的方式说法，以不显现身体的方式说法，以显现下半身、不显现上半身的方式说法，又以显现上半身、不显现下半身的方式说法。

一四 在那里，诸比丘！梵天、梵天众和梵天眷属们生起了稀有、不可思议之心：‘真是奇特啊，先生！真是不可思议啊，先生！这位沙门（修行者）真是具有大神通、大威力啊！’

一五 那时，阿毗浮比丘对世尊·阿拉汉·正自觉者尸弃佛说：“世尊！我记得我曾在比丘僧团中说过这样的话：‘贤友们！我能够站在梵天世界，用我的声音让一千个世界系统都听到！’”

一六 “婆罗门！现在正是时候！婆罗门！现在正是时候！你应该站在梵天世界，用你的声音让一千个世界系统都听到！”

一七 ‘是的，尊者！’诸比丘！阿毗浮比丘回答了世尊·阿拉汉·正自觉者尸弃佛后，站在梵天世界，唱诵了这些偈颂：

你们要发起精进，要努力出离！ 要致力于佛陀的教法！

要摧毁死神的军队， 就像大象摧毁芦苇小屋一样！

凡是在这法和律中， 安住于不放逸的人；

他将舍弃生死轮回， 彻底终结一切痛苦！

一八 那时，诸比丘！世尊·阿拉汉·正自觉者尸弃佛和阿毗浮比丘，让梵天、梵天众和梵天眷属们感到敬畏（或警醒）之后，就像强壮的男子伸屈手臂那样迅速，就在那个梵天世界消失，出现在阿卢那瓦提王都。

一九 那时，诸比丘！世尊·阿拉汉·正自觉者尸弃佛召唤诸比丘说：“诸比丘！你们刚才听到了阿毗浮比丘站在梵天世界唱诵的偈颂吗？”

二〇 “是的，尊者！我们听到了阿毗浮比丘站在梵天世界所唱诵的偈颂。”

二一 “那么，诸比丘！你们听到阿毗浮比丘站在梵天世界唱诵的是什么样的偈颂呢？” “世尊！我们是这样听到的：

二二 你们要发起精进，要努力出离！ 要致力于佛陀的教法！

要摧毁死神的军队， 就像大象摧毁芦苇小屋一样！

凡是在这法和律中， 安住于不放逸的人；

他将舍弃生死轮回， 彻底终结一切痛苦！

二三 世尊！我们听到的是这样的偈颂。”

二四 “很好！很好！诸比丘！你们听到了阿毗浮比丘站在梵天世界所唱诵的偈颂，这很好！”

二五 世尊说完这番话。那些比丘心满意足，欢喜世尊所说的话。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/6. Brahmasaṃyutta 梵天相应 (SN 6, 172-186)/6.2 Dutiyavagga 第二品 (SN 6.11-15, 182-186)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.2.5 Parinibbānasutta 般涅槃 (SN 6.15, 186)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Parinibbānasuttaṃ

186. Ekaṃ samayaṃ bhagavā kusinārāyaṃ viharati upavattane mallānaṃ sālavane antarena yamakasālānaṃ parinibbānasamaye. Atha kho bhagavā bhikkhū āmantesi – “handa dāni, bhikkhave, āmantayāmi vo – ‘vayadhammā saṅkhārā, appamādena sampādethā’ti. Ayaṃ tathāgatassa pacchimā vācā”.

Atha kho bhagavā paṭhamaṃ jhānaṃ [paṭhamajjhānaṃ (syā. kaṃ.) evaṃ dutiyaṃ jhānaṃ iccādīsupi] samāpajji. Paṭhamā jhānā [paṭhamajjhānā (syā. kaṃ.) evaṃ dutiyā jhānā iccādīsupi] vuṭṭhahitvā dutiyaṃ jhānaṃ samāpajji. Dutiyā jhānā vuṭṭhahitvā tatiyaṃ jhānaṃ samāpajji. Tatiyā jhānā vuṭṭhahitvā catutthaṃ jhānaṃ samāpajji. Catutthā jhānā vuṭṭhahitvā ākāsānañcāyatanaṃ samāpajji. Ākāsānañcāyatanā vuṭṭhahitvā viññāṇañcāyatanaṃ samāpajji. Viññāṇañcāyatanā vuṭṭhahitvā ākiñcaññāyatanaṃ samāpajji. Ākiñcaññāyatanā vuṭṭhahitvā nevasaññānāsaññāyatanaṃ samāpajji. Nevasaññānāsaññāyatanā vuṭṭhahitvā saññāvedayitanirodhaṃ samāpajji.

Saññāvedayitanirodhā vuṭṭhahitvā nevasaññānāsaññāyatanaṃ samāpajji. Nevasaññānāsaññāyatanā vuṭṭhahitvā ākiñcaññāyatanaṃ samāpajji. Ākiñcaññāyatanā vuṭṭhahitvā viññāṇañcāyatanaṃ samāpajji. Viññāṇañcāyatanā vuṭṭhahitvā ākāsānañcāyatanaṃ samāpajji. Ākāsānañcāyatanā vuṭṭhahitvā catutthaṃ jhānaṃ samāpajji. Catutthā jhānā vuṭṭhahitvā tatiyaṃ jhānaṃ samāpajji. Tatiyā jhānā vuṭṭhahitvā dutiyaṃ jhānaṃ samāpajji. Dutiyā jhānā vuṭṭhahitvā paṭhamaṃ jhānaṃ samāpajji. Paṭhamā jhānā vuṭṭhahitvā dutiyaṃ jhānaṃ samāpajji. Dutiyā jhānā vuṭṭhahitvā tatiyaṃ jhānaṃ samāpajji. Tatiyā jhānā vuṭṭhahitvā catutthaṃ jhānaṃ samāpajji. Catutthā jhānā vuṭṭhahitvā samanantaraṃ bhagavā parinibbāyi. Parinibbute bhagavati saha parinibbānā brahmā sahampati imaṃ gāthaṃ abhāsi –

“Sabbeva nikkhipissanti, bhūtā loke samussayaṃ;

Yattha etādiso satthā, loke appaṭipuggalo;

Tathāgato balappatto, sambuddho parinibbuto”ti.

Parinibbute bhagavati saha parinibbānā sakko devānamindo imaṃ gāthaṃ abhāsi –

“Aniccā vata saṅkhārā, uppādavayadhammino;

Uppajjitvā nirujjhanti, tesaṃ vūpasamo sukho”ti.

Parinibbute bhagavati saha parinibbānā āyasmā ānando imaṃ gāthaṃ abhāsi –

“Tadāsi yaṃ bhiṃsanakaṃ, tadāsi lomahaṃsanaṃ;

Sabbākāravarūpete, sambuddhe parinibbute”ti.

Parinibbute bhagavati saha parinibbānā āyasmā anuruddho imā gāthāyo abhāsi –

“Nāhu assāsapassāso, ṭhitacittassa tādino;

Anejo santimārabbha, cakkhumā parinibbuto [yaṃ kālamakarī muni (mahāparinibbānasutte)].

“Asallīnena cittena, vedanaṃ ajjhavāsayi;

Pajjotasseva nibbānaṃ, vimokkho cetaso ahū”ti.

Dutiyo vaggo.

Tassuddānaṃ –

Brahmāsanaṃ devadatto, andhakavindo aruṇavatī;

Parinibbānena ca desitaṃ, idaṃ brahmapañcakanti.

Brahmasaṃyuttaṃ samattaṃ. [ito paraṃ marammapotthakesu evampi dissati –§brahmāyācanaṃ agāravañca, brahmadevo bako ca brahmā.§aññataro ca brahmākokālikañca, tissakañca turū ca.§brahmā kokālikabhikkhu, sanaṅkumārena devadattaṃ.§andhakavindaṃ aruṇavati, parinibbānena pannarasāti.]

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［一五］ 第五 般涅槃 Parinibbānasuttaṃ

一 那时，世尊在拘尸那罗城，末罗族的乌帕瓦塔那娑罗树林里，位于双娑罗树之间，即将般涅槃之时。

二 那时，世尊召唤诸比丘说：“好了，诸比丘！我现在叮嘱你们：‘诸行（一切因缘和合之法）皆是坏灭之法，你们要通过不放逸来达成目标！’” 这是如来最后的话语。

三 那时，世尊进入第一禅。从第一禅出定，进入第二禅。从第二禅出定，进入第三禅。从第三禅出定，进入第四禅。从第四禅出定，进入空无边处定。从空无边处定出定，进入识无边处定。从识无边处定出定，进入无所有处定。从无所有处定出定，进入非想非非想处定。从非想非非想处定出定，进入想受灭定。

四 从想受灭定出定，进入非想非非想处定。从非想非非想处定出定，进入无所有处定。从无所有处定出定，进入识无边处定。从识无边处定出定，进入空无边处定。从空无边处定出定，进入第四禅。从第四禅出定，进入第三禅。从第三禅出定，进入第二禅。从第二禅出定，进入第一禅。

从第一禅出定，进入第二禅。从第二禅出定，进入第三禅。从第三禅出定，进入第四禅。从第四禅出定后，紧接着世尊就般涅槃了。

五 世尊般涅槃了！就在世尊般涅槃的同时，梵天娑婆世界主唱诵了这首偈颂：

世间一切众生， 最终都将抛弃这个身躯；

何况像导师这样， 世间无与伦比的人；

获得圆满力量的如来， 正等正觉者，也已般涅槃！

六 世尊般涅槃了！就在世尊般涅槃的同时，天帝释（Sakka）唱诵了这首偈颂：

诸行（一切和合现象）确实无常， 本性就是生起与坏灭；

生起之后，必然坏灭， （对它们的）寂灭才是安乐！

七 世尊般涅槃了！就在世尊般涅槃的同时，尊者阿难陀唱诵了这首偈颂：

那时真是令人恐惧， 那时真是毛骨悚然；

当具足一切最优胜相好、 圆满觉悟的佛陀般涅槃时！

八 世尊般涅槃了！就在世尊般涅槃的同时，尊者阿那律陀唱诵了这些偈颂：

没有了出息和入息， （佛陀的心）安住于稳定（不动摇）；

不动摇者，依止于寂静， 具足法眼者（佛陀）般涅槃了。

以无滞碍之心， 他忍受着（临终的）痛苦感受；

犹如灯火熄灭一般， 他的心获得了解脱！

此摄颂：

梵天常童子，

与提婆达多，

安陀迦频陀，

阿卢那越提，

以及般涅槃，

此为梵天相应五经。

☸.....................................................................

梵天相应 终

[ito paraṃ marammapotthakesu evampi dissati –§brahmāyācanaṃ agāravañca, brahmadevo bako ca brahmā.§aññataro ca brahmākokālikañca, tissakañca turū ca.§brahmā kokālikabhikkhu, sanaṅkumārena devadattaṃ.§andhakavindaṃ aruṇavati, parinibbānena pannarasāti.]

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/7. Brāhmaṇasaṃyutta 婆罗门相应 (SN 7, 187-208)/7.1 Arahantavagga 阿罗汉品 (SN 7.1-10, 187-196)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.1.1 Dhanañjānīsutta 陀然阇尼 (SN 7.1, 187)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Brāhmaṇasaṃyuttaṃ

1. Arahantavaggo

1. Dhanañjānīsuttaṃ

187. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena aññatarassa bhāradvājagottassa brāhmaṇassa dhanañjānī [dhānañjānī (pī. sī. aṭṭha.)] nāma brāhmaṇī abhippasannā hoti buddhe ca dhamme ca saṅghe ca. Atha kho dhanañjānī brāhmaṇī bhāradvājagottassa brāhmaṇassa bhattaṃ upasaṃharantī upakkhalitvā tikkhattuṃ udānaṃ udānesi –

“Namo tassa bhagavato arahato sammāsambuddhassa;

Namo tassa bhagavato arahato sammāsambuddhassa;

Namo tassa bhagavato arahato sammāsambuddhassā”ti.

Evaṃ vutte, bhāradvājagotto brāhmaṇo dhanañjāniṃ brāhmaṇiṃ etadavoca – “evamevaṃ panāyaṃ vasalī yasmiṃ vā tasmiṃ vā tassa muṇḍakassa samaṇassa vaṇṇaṃ bhāsati. Idāni tyāhaṃ, vasali, tassa satthuno vādaṃ āropessāmī”ti. “Na khvāhaṃ taṃ, brāhmaṇa, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yo tassa bhagavato vādaṃ āropeyya arahato sammāsambuddhassa. Api ca tvaṃ, brāhmaṇa, gaccha, gantvā vijānissasī”ti [gantvāpi jānissasīti (syā. kaṃ.)].

Atha kho bhāradvājagotto brāhmaṇo kupito anattamano yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho bhāradvājagotto brāhmaṇo bhagavantaṃ gāthāya ajjhabhāsi –

“Kiṃsu chetvā sukhaṃ seti, kiṃsu chetvā na socati;

Kissassu ekadhammassa, vadhaṃ rocesi gotamā”ti.

“Kodhaṃ chetvā sukhaṃ seti, kodhaṃ chetvā na socati;

Kodhassa visamūlassa, madhuraggassa brāhmaṇa;

Vadhaṃ ariyā pasaṃsanti, tañhi chetvā na socatī”ti.

Evaṃ vutte, bhāradvājagotto brāhmaṇo bhagavantaṃ etadavoca – “abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṃ bhoto gotamassa santike pabbajjaṃ, labheyyaṃ upasampadan”ti.

Alattha kho bhāradvājagotto brāhmaṇo bhagavato santike pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno kho panāyasmā bhāradvājo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. “Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi. Aññataro ca panāyasmā bhāradvājo arahataṃ ahosīti.

☸---------------------------------------------------------------------

第七 婆罗门相应

第一 阿罗汉品

［一］ 第一 陀然阇尼 Dhanañjānīsuttaṃ

一 如是我闻。一时，世尊住在王舍城的竹林精舍，迦兰陀长者喂养松鼠的地方。

二 那时，有一位属于婆罗堕婆阇（Bhāradvāja）族姓的婆罗门的妻子，名叫陀然阇尼（Dhanañjānī），她对佛、法、僧具有甚深的净信。

三 那时，婆罗门女陀然阇尼在端送食物给那位婆罗堕婆阇族姓的婆罗门（她的丈夫）时，不小心绊了一下，（因忆念三宝而心生欢喜），三次发出了感兴语（Udāna）：“礼敬那位世尊、阿拉汉、正等正觉者！礼敬那位世尊、阿拉汉、正等正觉者！礼敬那位世尊、阿拉汉、正等正觉者！”

四 听到这话，那位婆罗堕婆阇族姓的婆罗门对婆罗门女陀然阇尼说：“这个贱民女（vasali）！怎么老是在任何时候都称赞那个光头沙门的功德！贱民女！我现在就要去驳倒你的导师！”

五 “不！婆罗门！我看不到在这个包含天神、魔罗、梵天的世界里，在包含沙门、婆罗门、天神和人类的众生中，有谁能够驳倒那位世尊、阿拉汉、正等正觉者。不过呢，婆罗门，你去吧！去了你自然就会知道了！”

六 那时，那位婆罗堕婆阇族姓的婆罗门，生气又不高兴地前往拜见世尊。到达后，他与世尊互相问候，交谈了一些友好的、值得记忆的话之后，在一旁坐下。

七 坐在一旁的婆罗堕婆阇族姓婆罗门，用偈颂问世尊道：

杀掉什么能安稳睡觉？ 杀掉什么就不会忧愁？

对哪一种法的杀害， 是乔达摩您所称赞的？

八 ［世尊：］ 杀掉愤怒能安稳睡觉， 杀掉愤怒就不会忧愁。

婆罗门！愤怒是毒根， （其初看似）甜顶（诱人），

圣者们称赞对它的杀害， 因为杀掉它后就不会忧愁。

九 听了这话，那位婆罗堕婆阇族姓的婆罗门对世尊说：“乔达摩！真是绝妙！乔达摩！真是绝妙！乔达摩！就像扶起倒下的人，揭开遮蔽物，给迷路者指明道路，在黑暗中举起油灯让有眼睛的人能看见东西一样；乔达摩您也用种种方式阐明了法。世尊！我皈依世尊乔达摩、皈依法、皈依比丘僧团。愿我能在世尊乔达摩这里出家，获得具足戒！”

一〇 婆罗堕婆阇族姓的婆罗门，在世尊这里得到了出家，获得了具足戒。

一一 受具足戒后不久，尊者婆罗堕婆阇独自隐居，保持不放逸、热忱、精进地安住，不久之后——正如那些良家子弟正确地从在家而出家修行所追求的目标那样——他就在现世中，以自己的无上智慧亲自证悟了梵行的最终目标，并安住于此。

他了悟：“此生已尽，梵行已立，应作已作，不再有后有（不再受生）。”

一二 尊者婆罗堕婆阇就这样成为了一位阿拉汉。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/7. Brāhmaṇasaṃyutta 婆罗门相应 (SN 7, 187-208)/7.1 Arahantavagga 阿罗汉品 (SN 7.1-10, 187-196)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.1.2 Akkosasutta 谗谤 (SN 7.2, 188)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Akkosasuttaṃ

188. Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Assosi kho akkosakabhāradvājo brāhmaṇo – “bhāradvājagotto kira brāhmaṇo samaṇassa gotamassa santike agārasmā anagāriyaṃ pabbajito”ti kupito anattamano yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ asabbhāhi pharusāhi vācāhi akkosati paribhāsati.

Evaṃ vutte, bhagavā akkosakabhāradvājaṃ brāhmaṇaṃ etadavoca – “taṃ kiṃ maññasi, brāhmaṇa, api nu kho te āgacchanti mittāmaccā ñātisālohitā atithiyo [atithayo (?)]”ti? “Appekadā me, bho gotama, āgacchanti mittāmaccā ñātisālohitā atithiyo”ti. “‘Taṃ kiṃ maññasi, brāhmaṇa, api nu tesaṃ anuppadesi khādanīyaṃ vā bhojanīyaṃ vā sāyanīyaṃ vā’”ti? “‘Appekadā nesāhaṃ, bho gotama, anuppademi khādanīyaṃ vā bhojanīyaṃ vā sāyanīyaṃ vā’”ti. “‘Sace kho pana te, brāhmaṇa, nappaṭiggaṇhanti, kassa taṃ hotī’”ti? “‘Sace te, bho gotama, nappaṭiggaṇhanti, amhākameva taṃ hotī’”ti. “Evameva kho, brāhmaṇa, yaṃ tvaṃ amhe anakkosante akkosasi, arosente rosesi, abhaṇḍante bhaṇḍasi, taṃ te mayaṃ nappaṭiggaṇhāma. Tavevetaṃ, brāhmaṇa, hoti; tavevetaṃ, brāhmaṇa, hoti”.

“Yo kho, brāhmaṇa, akkosantaṃ paccakkosati, rosentaṃ paṭiroseti, bhaṇḍantaṃ paṭibhaṇḍati, ayaṃ vuccati, brāhmaṇa, sambhuñjati vītiharatīti. Te mayaṃ tayā neva sambhuñjāma na vītiharāma. Tavevetaṃ, brāhmaṇa, hoti; tavevetaṃ, brāhmaṇa, hotī”ti. “Bhavantaṃ kho gotamaṃ sarājikā parisā evaṃ jānāti – ‘arahaṃ samaṇo gotamo’ti. Atha ca pana bhavaṃ gotamo kujjhatī”ti.

“Akkodhassa kuto kodho, dantassa samajīvino;

Sammadaññā vimuttassa, upasantassa tādino.

“Tasseva tena pāpiyo, yo kuddhaṃ paṭikujjhati;

Kuddhaṃ appaṭikujjhanto, saṅgāmaṃ jeti dujjayaṃ.

“Ubhinnamatthaṃ carati, attano ca parassa ca;

Paraṃ saṅkupitaṃ ñatvā, yo sato upasammati.

“Ubhinnaṃ tikicchantānaṃ, attano ca parassa ca;

Janā maññanti bāloti, ye dhammassa akovidā”ti.

Evaṃ vutte, akkosakabhāradvājo brāhmaṇo bhagavantaṃ etadavoca – “abhikkantaṃ, bho gotama…pe… esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṃ, bhante, bhoto gotamassa santike pabbajjaṃ, labheyyaṃ upasampadan”ti.

Alattha kho akkosakabhāradvājo brāhmaṇo bhagavato santike pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno kho panāyasmā akkosakabhāradvājo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. “Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ nāparaṃ itthattāyā”ti abbhaññāsi. Aññataro ca panāyasmā bhāradvājo arahataṃ ahosīti.

☸---------------------------------------------------------------------

［二］ 第二 谗谤 Akkosasuttaṃ

一 那时，世尊住在王舍城的竹林精舍，迦兰陀长者喂养松鼠的地方。

二 婆罗门阿科萨迦·婆罗堕婆阇（Akkosaka Bhāradvāja，意为“辱骂者”婆罗堕婆阇）听说：“那个婆罗堕婆阇族姓的婆罗门，竟然在沙门乔达摩那里从在家而出家了！”他听后非常生气，心里很不高兴，便前往拜见世尊。

三 到达后，他就用粗鲁、严厉的话语辱骂、斥责世尊。

四 听他这样说后，世尊对婆罗门阿科萨迦·婆罗堕婆阇说：“婆罗门！您认为怎样？有没有亲朋好友、同族亲戚、或客人来拜访您呢？”

五 “是的，乔达摩！有时会有亲朋好友、同族亲戚、或客人来拜访我。”

六 “婆罗门！您认为怎样？您会为他们准备硬食、软食、或者各种美味吗？”

七 “是的，乔达摩！我有时会为他们准备硬食、软食、或者各种美味。”

八 “婆罗门！如果他们不接受，那这些食物会属于谁呢？”

九 “乔达摩！如果他们不接受，那些食物就还是属于我的。”

一〇 “同样地，婆罗门！你辱骂我们这些没有辱骂你的人，你激怒我们这些没有激怒你的人，你斥责我们这些没有斥责你的人，但我们不接受你的这些（辱骂、愤怒、斥责）。婆罗门！这些就仍然是你的！婆罗门！这些就仍然是你的！”

“婆罗门！凡是辱骂他人时，他人反过来辱骂他；激怒他人时，他人反过来激怒他；斥责他人时，他人反过来斥责他——这就叫做，婆罗门，（双方）共同受用、互相交换。我们不与你共同受用，也不与你互相交换。婆罗门！这些就仍然是你的！婆罗门！这些就仍然是你的！”

一一 “可是，乔达摩！国王和他的大臣们都知道：‘沙门乔达摩是阿拉汉。’ 然而，尊敬的乔达摩您还是会生气吗？”

一二 ［世尊：］ 对于无忿者，忿怒从何生？ 对于已调御、过着平衡生活、

已以正智解脱、 寂静的‘如是之人’（Tādino）？

以忿怒回敬忿怒者， 他的行为反而是更糟的；

不以忿怒回敬忿怒者， 他赢得了一场难胜的战斗。

了解对方已被激怒， 仍然保持正念、自我平息的人，

他为自己和他人双方 都带来了利益。

对于自己和他人双方， 他都像是疗愈者（医师）；

但那些不精通佛法的人， 会认为这样的人是傻瓜。

一三 听了这话，婆罗门阿科萨迦·婆罗堕婆阇对世尊说：“乔达摩！真是绝妙！...（中略）... 世尊！我皈依世尊乔达摩、皈依法、皈依比丘僧团。愿我能在世尊乔达摩这里出家，获得具足戒！”

一四 婆罗门阿科萨迦·婆罗堕婆阇在世尊这里得到了出家，获得了具足戒。

一五 受具足戒后不久，尊者阿科萨迦·婆罗堕婆阇独自隐居，保持不放逸、热忱、精进地安住，不久之后——正如那些良家子弟正确地从在家而出家修行所追求的目标那样——他就在现世中，以自己的无上智慧亲自证悟了梵行的最终目标，并安住于此。

他了悟：“此生已尽，梵行已立，应作已作，不再有后有。”

一六 尊者阿科萨迦·婆罗堕婆阇就这样成为了一位阿拉汉。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/7. Brāhmaṇasaṃyutta 婆罗门相应 (SN 7, 187-208)/7.1 Arahantavagga 阿罗汉品 (SN 7.1-10, 187-196)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.1.3 Asurindakasutta 阿修罗王 (SN 7.3, 189)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Asurindakasuttaṃ

189. Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Assosi kho asurindakabhāradvājo brāhmaṇo – “bhāradvājagotto brāhmaṇo kira samaṇassa gotamassa santike agārasmā anagāriyaṃ pabbajito”ti kupito anattamano yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ asabbhāhi pharusāhi vācāhi akkosati paribhāsati. Evaṃ vutte, bhagavā tuṇhī ahosi. Atha kho asurindakabhāradvājo brāhmaṇo bhagavantaṃ etadavoca – “jitosi, samaṇa, jitosi, samaṇā”ti.

“Jayaṃ ve maññati bālo, vācāya pharusaṃ bhaṇaṃ;

Jayañcevassa taṃ hoti, yā titikkhā vijānato.

“Tasseva tena pāpiyo, yo kuddhaṃ paṭikujjhati;

Kuddhaṃ appaṭikujjhanto, saṅgāmaṃ jeti dujjayaṃ.

“Ubhinnamatthaṃ carati, attano ca parassa ca;

Paraṃ saṅkupitaṃ ñatvā, yo sato upasammati.

“Ubhinnaṃ tikicchantānaṃ, attano ca parassa ca;

Janā maññanti bāloti, ye dhammassa akovidā”ti.

Evaṃ vutte, asurindakabhāradvājo brāhmaṇo bhagavantaṃ etadavoca – “abhikkantaṃ, bho gotama…pe… abbhaññāsi. Aññataro ca panāyasmā bhāradvājo arahataṃ ahosī”ti.

☸---------------------------------------------------------------------

［三］ 第三 阿修罗王 Asurindakasuttaṃ

一 那时，世尊住在王舍城的竹林喂养松鼠的地方。

二 阿修罗王婆罗堕阇婆罗门，听说一位婆罗堕阇姓的婆罗门，在沙门乔达摩那里，从 在家[出]离家而出家了。

三 他愤怒不悦，来到世尊那里。到了之后，用粗鲁不善的语言，辱骂、诽谤世尊。

四 这样说了之后，世尊保持沉默。

五 这时，阿修罗王婆罗堕阇婆罗门对世尊这样说：“沙门！你输了！沙门！你输 了！”

六 ［世尊：］ 口出粗恶言语， 愚者自以为胜；

然而真正的胜利， 属于了知忍耐的人。

以愤怒回应愤怒， 这是更坏的事情；

不以愤怒回应愤怒， 赢得难胜的战斗。

了知他人已被激怒， 自己保持平静正念；

既利益了自己， 也利益了对方。

能疗愈双方的人， 即自己与他人；

对于佛法无知的人， 认为这是愚蠢的。

七 这样说了之后，阿修罗王婆罗堕阇婆罗门对世尊这样说：“乔达摩尊者！太好了！乔达摩尊者！太好了！...（省略）...他已被度化。尊者婆罗堕阇也成为了阿罗汉之一。”

八 并且，这位尊者婆罗堕阇婆罗门，成为了一位阿罗汉。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/7. Brāhmaṇasaṃyutta 婆罗门相应 (SN 7, 187-208)/7.1 Arahantavagga 阿罗汉品 (SN 7.1-10, 187-196)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.1.4 Bilaṅgikasutta 毗兰耆迦 (SN 7.4, 190)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Bilaṅgikasuttaṃ

190. Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Assosi kho bilaṅgikabhāradvājo brāhmaṇo – “bhāradvājagotto kira brāhmaṇo samaṇassa gotamassa santike agārasmā anagāriyaṃ pabbajito”ti kupito anattamano yena bhagavā tenupasaṅkami; upasaṅkamitvā tuṇhībhūto ekamantaṃ aṭṭhāsi. Atha kho bhagavā bilaṅgikassa bhāradvājassa brāhmaṇassa cetasā cetoparivitakkamaññāya bilaṅgikaṃ bhāradvājaṃ brāhmaṇaṃ gāthāya ajjhabhāsi –

“Yo appaduṭṭhassa narassa dussati,

Suddhassa posassa anaṅgaṇassa;

Tameva bālaṃ pacceti pāpaṃ,

Sukhumo rajo paṭivātaṃva khitto”ti.

Evaṃ vutte, vilaṅgikabhāradvājo brāhmaṇo bhagavantaṃ etadavoca – “abhikkantaṃ, bho gotama…pe… abbhaññāsi. Aññataro ca panāyasmā bhāradvājo arahataṃ ahosī”ti.

☸---------------------------------------------------------------------

［四］ 第四 毗兰耆迦 Bilaṅgikasuttaṃ

一 那时，世尊住在王舍城的竹林喂养松鼠的地方。

二 毗兰耆迦婆罗堕阇婆罗门，听说一位婆罗堕阇姓的婆罗门，在沙门乔达摩那里，从 在家[出]离家而出家了。

三 他愤怒不悦，来到世尊那里。到了之后，沉默地站在一边。

四 这时，世尊了知毗兰耆迦婆罗堕阇婆罗门心中的想法，用偈颂对毗兰耆迦婆罗堕阇婆罗门说：

若人去冒犯， 无过无恼害，

清净无染者； 罪恶反归彼，

愚人受其殃， 如逆风扬尘。

五 这样说了之后，毗兰耆迦婆罗堕阇婆罗门对世尊这样说：“乔达摩尊者！太好了！乔达摩尊者！太好了！我现在皈依世尊乔达摩、法、僧伽。愿我能在世尊这里得到出家和具足戒。”...(省略)...“了知生已尽，梵行已确立，应做的事已做完，不再有后世的存在。”

六 并且这位婆罗堕阇婆罗门，成为了一位阿罗汉。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/7. Brāhmaṇasaṃyutta 婆罗门相应 (SN 7, 187-208)/7.1 Arahantavagga 阿罗汉品 (SN 7.1-10, 187-196)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.1.5 Ahiṃsakasutta 不害 (SN 7.5, 191)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Ahiṃsakasuttaṃ

191. Sāvatthinidānaṃ. Atha kho ahiṃsakabhāradvājo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho ahiṃsakabhāradvājo brāhmaṇo bhagavantaṃ etadavoca – “ahiṃsakāhaṃ, bho gotama, ahiṃsakāhaṃ, bho gotamā”ti.

“Yathā nāmaṃ tathā cassa, siyā kho tvaṃ ahiṃsako;

Yo ca kāyena vācāya, manasā ca na hiṃsati;

Sa ve ahiṃsako hoti, yo paraṃ na vihiṃsatī”ti.

Evaṃ vutte, ahiṃsakabhāradvājo brāhmaṇo bhagavantaṃ etadavoca – “abhikkantaṃ, bho gotama…pe… abbhaññāsi. Aññataro ca panāyasmā ahiṃsakabhāradvājo arahataṃ ahosī”ti.

☸---------------------------------------------------------------------

［五］ 第五 不害 Ahiṃsakasuttaṃ

一 舍卫城因缘。

二 这时，不害婆罗堕阇婆罗门来到世尊那里。到了之后和世尊互相问候，交流了一些友好的、值得记忆的话后，坐在一边。

三 坐在一边的名叫“不害”的婆罗堕阇婆罗门对世尊这样说：“乔达摩！我是不害。乔达摩！我 是不害。”

四 ［世尊：］ 如果名副其实， 你就应是不害者；

凡是以身、语、意， 都不去伤害他人；

那不伤害他人者， 才真称得上不害。

五 这样说了之后，不害婆罗堕阇婆罗门对世尊这样说：“乔达摩尊者！太好了！...(省略)...

六 并且这位名叫“不害”的婆罗堕阇，成为了一位阿罗汉。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/7. Brāhmaṇasaṃyutta 婆罗门相应 (SN 7, 187-208)/7.1 Arahantavagga 阿罗汉品 (SN 7.1-10, 187-196)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.1.6 Jaṭāsutta 萦髻 (SN 7.6, 192)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Jaṭāsuttaṃ

192. Sāvatthinidānaṃ. Atha kho jaṭābhāradvājo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jaṭābhāradvājo brāhmaṇo bhagavantaṃ gāthāya ajjhabhāsi –

“Antojaṭā bahijaṭā, jaṭāya jaṭitā pajā;

Taṃ taṃ gotama pucchāmi, ko imaṃ vijaṭaye jaṭan”ti.

“Sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayaṃ;

Ātāpī nipako bhikkhu, so imaṃ vijaṭaye jaṭaṃ.

“Yesaṃ rāgo ca doso ca, avijjā ca virājitā;

Khīṇāsavā arahanto, tesaṃ vijaṭitā jaṭā.

“Yattha nāmañca rūpañca, asesaṃ uparujjhati;

Paṭighaṃ rūpasaññā ca, etthesā chijjate jaṭā”ti.

Evaṃ vutte, jaṭābhāradvājo bhagavantaṃ etadavoca – “abhikkantaṃ, bho gotama…pe… aññataro ca panāyasmā bhāradvājo arahataṃ ahosī”ti.

☸---------------------------------------------------------------------

［六］ 第六 缠结 Jaṭāsuttaṃ

一 舍卫城因缘。

二 这时，名叫“缠结”的婆罗堕阇婆罗门来到世尊那里。到了之后和世尊互相问候，交流了一些友好的、值得记忆的话后，坐在一边。

三 坐在一边的名叫“缠结”的婆罗堕阇婆罗门用偈颂对世尊说：

内在的缠结与外在的缠结， 众生被这缠结所束缚；

我向您乔达摩请教， 谁能解开这个缠结？

四 ［世尊：］ 安住于戒有智慧的人， 修习心与慧；

热忱、审慎的比丘， 他能解开这个缠结。

那些贪欲、瞋恚， 以及无明已远离，

烦恼已尽的阿罗汉， 他们的缠结已被解开。

在名与色， 以及障碍与色想，

完全、无余地止灭之处， 就在那里，这缠结被切断。

五 这样说了之后，名叫“缠结”的婆罗堕阇婆罗门对世尊这样说：“乔达摩尊者！太好了！...(省略)...”

六 并且这位婆罗堕阇，成为了一位阿罗汉。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/7. Brāhmaṇasaṃyutta 婆罗门相应 (SN 7, 187-208)/7.1 Arahantavagga 阿罗汉品 (SN 7.1-10, 187-196)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.1.7 Suddhikasutta 净者婆罗门 (SN 7.7, 193)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Suddhikasuttaṃ

193. Sāvatthinidānaṃ. Atha kho suddhikabhāradvājo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho suddhikabhāradvājo brāhmaṇo bhagavato santike imaṃ gāthaṃ ajjhabhāsi –

“Na brāhmaṇo [nābrāhmaṇo (?)] sujjhati koci, loke sīlavāpi tapokaraṃ;

Vijjācaraṇasampanno, so sujjhati na aññā itarā pajā”ti.

“Bahumpi palapaṃ jappaṃ, na jaccā hoti brāhmaṇo;

Antokasambu saṅkiliṭṭho, kuhanaṃ upanissito.

“Khattiyo brāhmaṇo vesso, suddo caṇḍālapukkuso;

Āraddhavīriyo pahitatto, niccaṃ daḷhaparakkamo;

Pappoti paramaṃ suddhiṃ, evaṃ jānāhi brāhmaṇā”ti.

Evaṃ vutte, suddhikabhāradvājo brāhmaṇo bhagavantaṃ etadavoca – “abhikkantaṃ, bho gotama…pe… aññataro ca panāyasmā bhāradvājo arahataṃ ahosī”ti.

☸---------------------------------------------------------------------

［七］ 第七 清净者 Suddhikasuttaṃ

一 [那时，世尊]住在舍卫城因缘。

二 这时，名叫“清净者”的婆罗堕阇婆罗门来到世尊那里。到了之后和世尊互相问候，交流了一些友好的、值得记忆的话后，坐在一边。

三 坐在一边的名叫“清净者”的婆罗堕阇婆罗门在世尊面前，说了这首偈颂：

世上没有任何婆罗门[仅凭出身]得清净， 即使持戒或修苦行；

唯有明行具足者， 他才能得到净化，其他众生不行。

四 ［世尊：］ 即使喋喋不休念诵许多， 并非因出身而成为婆罗门；

内心充满污秽杂染， 依存于虚伪矫饰。

无论是刹帝利、婆罗门、吠舍、 首陀罗，还是旃陀罗、贱民；

只要发起精进、自我策励， 恒常勇猛坚定；

就能达到至高的清净， 婆罗门，你应当这样了知。

五 这样说了之后，名叫“清净者”的婆罗堕阇婆罗门对世尊这样说：“乔达摩尊者！太好了！...(省略)...”

六 并且，这位婆罗堕阇，成为了一位阿罗汉。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/7. Brāhmaṇasaṃyutta 婆罗门相应 (SN 7, 187-208)/7.1 Arahantavagga 阿罗汉品 (SN 7.1-10, 187-196)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.1.8 Aggikasutta 拜火 (SN 7.8, 194)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Aggikasuttaṃ

194. Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena aggikabhāradvājassa brāhmaṇassa sappinā pāyaso sannihito hoti – “aggiṃ juhissāmi, aggihuttaṃ paricarissāmī”ti.

Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi. Rājagahe sapadānaṃ piṇḍāya caramāno yena aggikabhāradvājassa brāhmaṇassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. Addasā kho aggikabhāradvājo brāhmaṇo bhagavantaṃ piṇḍāya ṭhitaṃ. Disvāna bhagavantaṃ gāthāya ajjhabhāsi –

“Tīhi vijjāhi sampanno, jātimā sutavā bahū;

Vijjācaraṇasampanno, somaṃ bhuñjeyya pāyasan”ti.

“Bahumpi palapaṃ jappaṃ, na jaccā hoti brāhmaṇo;

Antokasambu saṃkiliṭṭho, kuhanāparivārito.

“Pubbenivāsaṃ yo vedī, saggāpāyañca passati;

Atho jātikkhayaṃ patto, abhiññāvosito muni.

“Etāhi tīhi vijjāhi, tevijjo hoti brāhmaṇo;

Vijjācaraṇasampanno, somaṃ bhuñjeyya pāyasan”ti.

“Bhuñjatu bhavaṃ gotamo. Brāhmaṇo bhavan”ti.

“Gāthābhigītaṃ me abhojaneyyaṃ,

Sampassataṃ brāhmaṇa nesa dhammo;

Gāthābhigītaṃ panudanti buddhā,

Dhamme sati brāhmaṇa vuttiresā.

“Aññena ca kevalinaṃ mahesiṃ,

Khīṇāsavaṃ kukkuccavūpasantaṃ;

Annena pānena upaṭṭhahassu,

Khettañhi taṃ puññapekkhassa hotī”ti.

Evaṃ vutte, aggikabhāradvājo brāhmaṇo bhagavantaṃ etadavoca – “abhikkantaṃ, bho gotama…pe… aññataro ca panāyasmā aggikabhāradvājo arahataṃ ahosī”ti.

☸---------------------------------------------------------------------

［八］ 第八 拜火者 Aggikasuttaṃ

一 那时，世尊住在王舍城的竹林喂养松鼠的地方。

二 当时，拜火婆罗堕阇婆罗门准备了酥油和米粥，心想：“我要献祭给火，我要侍奉火供。”

三 那时，世尊在上午时分，穿好衣服，拿着衣钵，进入王舍城乞食。在王舍城按顺序乞食时，来到了拜火婆罗堕阇婆罗门的住所。到了之后，站在一边。

四 拜火婆罗堕阇婆罗门看见世尊站在那里乞食。看到后，用偈颂对世尊说：

具足三明者， 出身尊贵且博闻，

明行具足者， 他应享用这米粥。

五 ［世尊：］ 即使喋喋不休念诵许多， 并非因出身而成为婆罗门；

内心充满污秽杂染， 被虚伪矫饰所包围。

了知自己过去生， 看见天界与恶趣，

并且达到生的灭尽， 经由神通而圆满的牟尼。

具足这三种明， 婆罗门才是三明者；

明行具足者， 他应享用这米粥。

六 “尊者乔达摩请享用吧！您是[真正的]婆罗门。”

七 ［世尊：］ 为偈颂所换取的食物，我不应食用，

婆罗门，了知此理者的法并非如此；

佛陀们拒绝为偈颂换取的食物，

婆罗门，当法存在时，这才是他们的生活方式。

对于圆满、伟大的圣者，

烦恼已尽、追悔已息，

你应用其它的饮食来供养，

那才是寻求福德者的福田。

八 这样说了之后，拜火婆罗堕阇婆罗门对世尊这样说：“乔达摩尊者！太好了！...(省略)...”

九 并且，这位名叫“拜火”的婆罗堕阇，成为了一位阿罗汉。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/7. Brāhmaṇasaṃyutta 婆罗门相应 (SN 7, 187-208)/7.1 Arahantavagga 阿罗汉品 (SN 7.1-10, 187-196)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.1.9 Sundarikasutta 孙陀利迦 (SN 7.9, 195)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Sundarikasuttaṃ

195. Ekaṃ samayaṃ bhagavā kosalesu viharati sundarikāya nadiyā tīre. Tena kho pana samayena sundarikabhāradvājo brāhmaṇo sundarikāya nadiyā tīre aggiṃ juhati, aggihuttaṃ paricarati. Atha kho sundarikabhāradvājo brāhmaṇo aggiṃ juhitvā aggihuttaṃ paricaritvā uṭṭhāyāsanā samantā catuddisā anuvilokesi – “ko nu kho imaṃ habyasesaṃ bhuñjeyyā”ti? Addasā kho sundarikabhāradvājo brāhmaṇo bhagavantaṃ aññatarasmiṃ rukkhamūle sasīsaṃ pārutaṃ nisinnaṃ. Disvāna vāmena hatthena habyasesaṃ gahetvā dakkhiṇena hatthena kamaṇḍaluṃ gahetvā yena bhagavā tenupasaṅkami. Atha kho bhagavā sundarikabhāradvājassa brāhmaṇassa padasaddena sīsaṃ vivari. Atha kho sundarikabhāradvājo brāhmaṇo ‘muṇḍo ayaṃ bhavaṃ, muṇḍako ayaṃ bhavan’ti tatova puna nivattitukāmo ahosi. Atha kho sundarikabhāradvājassa brāhmaṇassa etadahosi – ‘muṇḍāpi hi idhekacce brāhmaṇā bhavanti; yaṃnūnāhaṃ taṃ upasaṅkamitvā jātiṃ puccheyyan’ti.

Atha kho sundarikabhāradvājo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca – ‘kiṃjacco bhavan’ti?

“Mā jātiṃ puccha caraṇañca puccha,

Kaṭṭhā have jāyati jātavedo;

Nīcākulīnopi muni dhitimā,

Ājānīyo hoti hirīnisedho.

“Saccena danto damasā upeto,

Vedantagū vusitabrahmacariyo;

Yaññopanīto tamupavhayetha,

Kālena so juhati dakkhiṇeyye”ti.

“Addhā suyiṭṭhaṃ suhutaṃ mama yidaṃ,

Yaṃ tādisaṃ vedagumaddasāmi;

Tumhādisānañhi adassanena,

Añño jano bhuñjati habyasesan”ti.

“Bhuñjatu bhavaṃ gotamo. Brāhmaṇo bhavan”ti.

“Gāthābhigītaṃ me abhojaneyyaṃ,

Sampassataṃ brāhmaṇa nesa dhammo;

Gāthābhigītaṃ panudanti buddhā,

Dhamme sati brāhmaṇa vuttiresā.

“Aññena ca kevalinaṃ mahesiṃ,

Khīṇāsavaṃ kukkuccavūpasantaṃ;

Annena pānena upaṭṭhahassu,

Khettañhi taṃ puññapekkhassa hotī”ti.

“Atha kassa cāhaṃ, bho gotama, imaṃ habyasesaṃ dammī”ti? “Na khvāhaṃ, brāhmaṇa, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yasseso habyaseso bhutto sammā pariṇāmaṃ gaccheyya aññatra, brāhmaṇa, tathāgatassa vā tathāgatasāvakassa vā. Tena hi tvaṃ, brāhmaṇa, taṃ habyasesaṃ appaharite vā chaḍḍehi appāṇake vā udake opilāpehī”ti.

Atha kho sundarikabhāradvājo brāhmaṇo taṃ habyasesaṃ appāṇake udake opilāpesi. Atha kho so habyaseso udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati. Seyyathāpi nāma phālo [loho (ka.)] divasaṃsantatto [divasasantatto (sī. syā. kaṃ. pī.)] udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati; evameva so habyaseso udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati.

Atha kho sundarikabhāradvājo brāhmaṇo saṃviggo lomahaṭṭhajāto yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho sundarikabhāradvājaṃ brāhmaṇaṃ bhagavā gāthāhi ajjhabhāsi –

“Mā brāhmaṇa dāru samādahāno,

Suddhiṃ amaññi bahiddhā hi etaṃ;

Na hi tena suddhiṃ kusalā vadanti,

Yo bāhirena parisuddhimicche.

“Hitvā ahaṃ brāhmaṇa dārudāhaṃ

Ajjhattamevujjalayāmi [ajjhattameva jalayāmi (sī. syā. kaṃ. pī.)] jotiṃ;

Niccagginī niccasamāhitatto,

Arahaṃ ahaṃ brahmacariyaṃ carāmi.

“Māno hi te brāhmaṇa khāribhāro,

Kodho dhumo bhasmani mosavajjaṃ;

Jivhā sujā hadayaṃ jotiṭhānaṃ,

Attā sudanto purisassa joti.

“Dhammo rahado brāhmaṇa sīlatittho,

Anāvilo sabbhi sataṃ pasattho;

Yattha have vedaguno sinātā,

Anallagattāva [anallīnagattāva (sī. pī. ka.)] taranti pāraṃ.

“Saccaṃ dhammo saṃyamo brahmacariyaṃ,

Majjhe sitā brāhmaṇa brahmapatti;

Sa tujjubhūtesu namo karohi,

Tamahaṃ naraṃ dhammasārīti brūmī”ti.

Evaṃ vutte, sundarikabhāradvājo brāhmaṇo bhagavantaṃ etadavoca – “abhikkantaṃ, bho gotama…pe… aññataro ca panāyasmā bhāradvājo arahataṃ ahosī”ti.

☸---------------------------------------------------------------------

［九］ 第九 孙陀利迦

一 那时，世尊住在拘萨罗国孙陀利迦河的岸边。

二 当时，有一位名叫孙陀利迦的婆罗堕阇婆罗门，在孙陀利迦河边献祭给火，侍奉火供。

三 那时，孙陀利迦婆罗堕阇婆罗门献祭给火，侍奉完火供后，从座位上起来，环顾四周：“谁能享用这份祭余的供品呢？”

四 这时，孙陀利迦婆罗堕阇婆罗门看见世尊盖着头坐在一棵树下。看到后，左手拿着祭余的供品，右手拿着水瓶，向世尊走去。

五 那时，世尊听到孙陀利迦婆罗堕阇婆罗门的脚步声，揭开了盖在头上的（衣）。

六 这时，孙陀利迦婆罗堕阇婆罗门心想：“这个人是光头，这个人是个光头佬！”就想从那里转身回去。

七 然而，孙陀利迦婆罗堕阇婆罗门又这样想：“这里有些婆罗门也是光头；我不如上前去问问他的出身吧。”

八 于是，孙陀利迦婆罗堕阇婆罗门来到世尊那里。到了之后对世尊这样说：“尊者您是什么出身？”

九 ［世尊：］ 不要问出身，且问其行为，

火焰确实是从木柴中生起；

低贱出身的牟尼也能坚定有毅力，

借由惭愧而制御，成为良种者。

被真理所调伏，具足自我制御，

到达吠陀的彼岸，已完成梵行；

应供者来到献祭处，应招待他，

在适当的时候，向值得供养者献祭。

一〇 ［婆罗门］ 我这祭献确实是善施、善供，

因为我得见您这样通达吠陀者；

由于以前未能见到您这样的人，

其他人才会享用我祭余的供品。

尊者乔达摩请享用吧！您是[真正的]婆罗门。

一一 ［世尊：］ 为偈颂所换取的食物，我不应食用，

婆罗门，了知此理者的法并非如此；

佛陀们拒绝为偈颂换取的食物，

婆罗门，当法存在时，这才是他们的生活方式。

对于圆满、伟大的圣者，

烦恼已尽、追悔已息，

你应用其它的饮食来供养，

那才是寻求福德者的福田。

一二 “尊者乔达摩！那么我这份祭余的供品，应该给谁呢？”

一三 “婆罗门！在这包含天神、魔罗、梵天神的世界里，在包含沙门、婆罗门、天神与人类的众生中，除了如来或如来的弟子之外，我看不到有谁吃了这份祭余供品后，能够完全消化它。因此，婆罗门，你把这份祭余供品丢到没有绿草的地方，或者沉入没有生物的水中吧。”

一四 于是，孙陀利迦婆罗堕阇婆罗门将那份祭余供品沉入了没有生物的水中。

一五 那时，那份祭余供品被投入水中时，发出“嗤嗤”的响声，嘶嘶作响，冒着烟，升起蒸汽。就像一块被白天太阳晒得滚烫的铁犁头 [或金属块] 投入水中时，发出“嗤嗤”的响声，嘶嘶作响，冒着烟，升起蒸汽一样；

一六 于是，孙陀利迦婆罗堕阇婆罗门感到惊悚，汗毛直竖，来到世尊那里。到了之后，站在一边。

一七 世尊对站在一边的孙陀利迦婆罗堕阇婆罗门用偈颂说道：

婆罗门，不要以为通过堆积木柴 [祭火]，

就能得到清净，那只是外在的事。

善巧者不说能通过外在事物，

寻求内在清净的人能得到净化。

婆罗门，我已舍弃燃烧木柴，

而是在自身内部点燃火焰；

我常燃内在之火，常安住于定，

我是阿罗汉，过着梵行的生活。

婆罗门，你的我慢就是[祭祀的]重担，

愤怒是烟，妄语是灰烬；

舌头是祭勺，心是祭火处，

善于调伏的自我，才是人的光明。

法是湖泊，婆罗门，戒是渡口，

清澈不浊，被善良正直者称赞；

通达吠陀者在此沐浴后，

身体不湿即可渡达彼岸。

真谛、法、自制、梵行，

婆罗门，以此为中道而达至高目标；

你应向正直者致敬，

我称那样的人为‘法行者’。

一八 这样说了之后，孙陀利迦婆罗堕阇婆罗门对世尊这样说：“乔达摩尊者！太好了！...(省略)...”

一九 并且，这位婆罗堕阇婆罗门，成为了一位阿罗汉。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/7. Brāhmaṇasaṃyutta 婆罗门相应 (SN 7, 187-208)/7.1 Arahantavagga 阿罗汉品 (SN 7.1-10, 187-196)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.1.10 Bahudhītarasutta 婆富提低 (SN 7.10, 196)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Bahudhītarasuttaṃ

196. Ekaṃ samayaṃ bhagavā kosalesu viharati aññatarasmiṃ vanasaṇḍe. Tena kho pana samayena aññatarassa bhāradvājagottassa brāhmaṇassa catuddasa balībaddā naṭṭhā honti. Atha kho bhāradvājagotto brāhmaṇo te balībadde gavesanto yena so vanasaṇḍo tenupasaṅkami; upasaṅkamitvā addasa bhagavantaṃ tasmiṃ vanasaṇḍe nisinnaṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. Disvāna yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato santike imā gāthāyo abhāsi –

“Na hi nūnimassa [nahanūnimassa (sī. syā. kaṃ.)] samaṇassa, balībaddā catuddasa;

Ajjasaṭṭhiṃ na dissanti, tenāyaṃ samaṇo sukhī.

“Na hi nūnimassa samaṇassa, tilākhettasmi pāpakā;

Ekapaṇṇā dupaṇṇā [dvipaṇṇā (sī. pī.)] ca, tenāyaṃ samaṇo sukhī.

“Na hi nūnimassa samaṇassa, tucchakoṭṭhasmi mūsikā;

Ussoḷhikāya naccanti, tenāyaṃ samaṇo sukhī.

“Na hi nūnimassa samaṇassa, santhāro sattamāsiko;

Uppāṭakehi sañchanno, tenāyaṃ samaṇo sukhī.

“Na hi nūnimassa samaṇassa, vidhavā satta dhītaro;

Ekaputtā duputtā [dviputtā (sī. pī.)] ca, tenāyaṃ samaṇo sukhī.

“Na hi nūnimassa samaṇassa, piṅgalā tilakāhatā;

Sottaṃ pādena bodheti, tenāyaṃ samaṇo sukhī.

“Na hi nūnimassa samaṇassa, paccūsamhi iṇāyikā;

Detha dethāti codenti, tenāyaṃ samaṇo sukhī”ti.

“Na hi mayhaṃ brāhmaṇa, balībaddā catuddasa;

Ajjasaṭṭhiṃ na dissanti, tenāhaṃ brāhmaṇā sukhī.

“Na hi mayhaṃ brāhmaṇa, tilākhettasmi pāpakā;

Ekapaṇṇā dupaṇṇā ca, tenāhaṃ brāhmaṇā sukhī.

“Na hi mayhaṃ brāhmaṇa, tucchakoṭṭhasmi mūsikā;

Ussoḷhikāya naccanti, tenāhaṃ brāhmaṇā sukhī.

“Na hi mayhaṃ brāhmaṇa, santhāro sattamāsiko;

Uppāṭakehi sañchanno, tenāhaṃ brāhmaṇā sukhī.

“Na hi mayhaṃ brāhmaṇa, vidhavā satta dhītaro;

Ekaputtā duputtā ca, tenāhaṃ brāhmaṇā sukhī.

“Na hi mayhaṃ brāhmaṇa, piṅgalā tilakāhatā;

Sottaṃ pādena bodheti, tenāhaṃ brāhmaṇā sukhī.

“Na hi mayhaṃ brāhmaṇa, paccūsamhi iṇāyikā;

Detha dethāti codenti, tenāhaṃ brāhmaṇā sukhī”ti.

Evaṃ vutte, bhāradvājagotto brāhmaṇo bhagavantaṃ etadavoca – “abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti; evameva bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṃ bhoto gotamassa santike pabbajjaṃ, labheyyaṃ upasampadan”ti.

Alattha kho bhāradvājagotto brāhmaṇo bhagavato santike pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno panāyasmā bhāradvājo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. “Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi. Aññataro ca panāyasmā bhāradvājo arahataṃ ahosīti.

Arahantavaggo paṭhamo.

Tassuddānaṃ –

Dhanañjānī ca akkosaṃ, asurindaṃ bilaṅgikaṃ;

Ahiṃsakaṃ jaṭā ceva, suddhikañceva aggikā;

Sundarikaṃ bahudhītarena ca te dasāti.

☸---------------------------------------------------------------------

［一〇］ 第十 婆富提低

一 那时，世尊住在拘萨罗国的一片茂密森林里。

二 当时，有一位婆罗堕婆阇姓的婆罗门，他的十四头牛走失了，不知去向。

三 当时，这位婆罗堕婆阇姓的婆罗门，寻找牛来到了这片森林。到了之后，他看见世尊在这茂密的森林里，盘腿而坐，身体挺直，将念安住于面前。

四 看见后，他走到世尊那里，在世尊面前说了这些偈颂：

大概这位沙门，

没有十四头牛走失；

我已经找了六天了，

还是没有找到它们，

然而这位沙门，

却是如此安乐。

大概这位沙门，

没有在芝麻田里播撒的种子

长得很差，

只有一两根茎秆；

然而这位沙门，

却是如此安乐。

大概这位沙门的

空粮仓里，

没有老鼠

在里面活蹦乱跳；

然而这位沙门，

却是如此安乐。

大概这位沙门的

铺了七个月的草席上，

没有长满

臭虫；

然而这位沙门，

却是如此安乐。

大概这位沙门，

没有七个守寡的女儿，

（她们）有的一个儿子，有的两个儿子；

然而这位沙门，

却是如此安乐。

大概这位沙门，

没有被那凶恶的、满脸雀斑的妻子

用脚踢醒；

然而这位沙门，

却是如此安乐。

大概这位沙门，

没有债主们

一大早就来催债：

‘还钱，还钱！’地斥责他；

然而这位沙门，

却是如此安乐。

五 ［世尊：］ 婆罗门，我确实

没有十四头牛走失；

（不像你）已经找了六天

还是没有找到它们，

所以，婆罗门，

我是安乐的。

婆罗门，我确实

没有在芝麻田里播撒的种子

长得很差，

只有一两根茎秆；

所以，婆罗门，

我是安乐的。

婆罗门，我确实

在空粮仓里，

没有老鼠

在里面活蹦乱跳；

所以，婆罗门，

我是安乐的。

婆罗门，我确实

铺了七个月的草席上，

没有长满

臭虫；

所以，婆罗门，

我是安乐的。

婆罗门，我确实

没有七个守寡的女儿，

（她们）有的一个儿子，有的两个儿子；

所以，婆罗门，

我是安乐的。

婆罗门，我确实

没有被那凶恶的、满脸雀斑的妻子

用脚踢醒；

所以，婆罗门，

我是安乐的。

婆罗门，我确实

没有债主们

一大早就来催债：

‘还钱，还钱！’地斥责我；

所以，婆罗门，

我是安乐的。

六 听完这番话后，婆罗堕婆阇姓婆罗门对世尊这样说：“乔达摩！真是绝妙啊！乔达摩！真是绝妙啊！尊者乔达摩！这就像扶起摔倒的人，揭开遮蔽的东西，给迷路的人指明方向，在黑暗中举起油灯，让有眼睛的人能看见东西一样。尊者乔达摩用种种方式阐明了法。我现在皈依世尊、法、以及比丘僧团。愿我能在尊者乔达摩座下出家，获得具足戒。”

七 婆罗堕婆阇婆罗门得到了出家和具足戒。受具足戒后不久，尊者婆罗堕婆阇独自 secluded，不放逸，热忱，精勤努力地修行，不久之后，就如同善男子为之目标而正确地从家庭出家，趣向无家生活那样，他当生就以自己的超凡智慧（abhiññā）亲证了梵行的最终目标，并安住于此。‘此生已尽，梵行已立，所作已办，不再有后有。’他确知了这一点。

八 于是，尊者婆罗堕婆阇成为了阿罗汉中的一员。

此摄颂：

陀然阇尼与 谗谤、阿修罗因陀

与毗兰耆迦、 不害与结发、

净信者与火祀、 与孙陀利迦，

及婆富提低， 依此为十经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/7. Brāhmaṇasaṃyutta 婆罗门相应 (SN 7, 187-208)/7.2 Upāsakavagga 优婆塞品 (SN 7.11-22, 197-208)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.2.1 Kasibhāradvājasutta 耕田 (SN 7.11, 197)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Upāsakavaggo

1. Kasibhāradvājasuttaṃ

197. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā magadhesu viharati dakkhiṇāgirismiṃ ekanāḷāyaṃ brāhmaṇagāme. Tena kho pana samayena kasibhāradvājassa [kasikabhāradvājassa (ka.)] brāhmaṇassa pañcamattāni naṅgalasatāni payuttāni honti vappakāle. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena kasibhāradvājassa brāhmaṇassa kammanto tenupasaṅkami.

Tena kho pana samayena kasibhāradvājassa brāhmaṇassa parivesanā vattati. Atha kho bhagavā yena parivesanā tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. Addasā kho kasibhāradvājo brāhmaṇo bhagavantaṃ piṇḍāya ṭhitaṃ. Disvā bhagavantaṃ etadavoca – “ahaṃ kho, samaṇa, kasāmi ca vapāmi ca, kasitvā ca vapitvā ca bhuñjāmi. Tvampi, samaṇa, kasassu ca vapassu ca, kasitvā ca vapitvā ca bhuñjassū”ti. “Ahampi kho, brāhmaṇa, kasāmi ca vapāmi ca, kasitvā ca vapitvā ca bhuñjāmī”ti. Na kho mayaṃ passāma bhoto gotamassa yugaṃ vā naṅgalaṃ vā phālaṃ vā pācanaṃ vā balībadde vā, atha ca pana bhavaṃ gotamo evamāha – “ahampi kho, brāhmaṇa, kasāmi ca vapāmi ca, kasitvā ca vapitvā ca bhuñjāmī”ti. Atha kho kasibhāradvājo brāhmaṇo bhagavantaṃ gāthāya ajjhabhāsi –

“Kassako paṭijānāsi, na ca passāmi te kasiṃ;

Kassako pucchito brūhi, kathaṃ jānemu taṃ kasin”ti.

“Saddhā bījaṃ tapo vuṭṭhi, paññā me yuganaṅgalaṃ;

Hirī īsā mano yottaṃ, sati me phālapācanaṃ.

“Kāyagutto vacīgutto, āhāre udare yato;

Saccaṃ karomi niddānaṃ, soraccaṃ me pamocanaṃ.

“Vīriyaṃ me dhuradhorayhaṃ, yogakkhemādhivāhanaṃ;

Gacchati anivattantaṃ, yattha gantvā na socati.

“Evamesā kasī kaṭṭhā, sā hoti amatapphalā;

Etaṃ kasiṃ kasitvāna, sabbadukkhā pamuccatī”ti.

“Bhuñjatu bhavaṃ gotamo. Kassako bhavaṃ. Yañhi bhavaṃ gotamo amatapphalampi kasiṃ kasatī”ti [bhāsatīti (ka.)].

“Gāthābhigītaṃ me abhojaneyyaṃ,

Sampassataṃ brāhmaṇa nesa dhammo;

Gāthābhigītaṃ panudanti buddhā,

Dhamme sati brāhmaṇa vuttiresā.

“Aññena ca kevalinaṃ mahesiṃ,

Khīṇāsavaṃ kukkuccavūpasantaṃ;

Annena pānena upaṭṭhahassu,

Khettañhi taṃ puññapekkhassa hotī”ti.

Evaṃ vutte, kasibhāradvājo brāhmaṇo bhagavantaṃ etadavoca – “abhikkantaṃ, bho gotama…pe… ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.

☸---------------------------------------------------------------------

第二 优婆塞品

［一一］ 第一 耕田

一 我是这样听说的。那时，世尊住在摩揭陀国南山名叫一苇的婆罗门村。

二 当时，有一位名叫耕田婆罗堕婆阇的婆罗门，正值播种时节，准备了五百具犁耙。

三 那时，世尊在清晨时分，穿好衣服，拿起钵，前往耕田婆罗堕婆阇婆罗门的农作场地。

四 当时，耕田婆罗堕婆阇婆罗门正在分发食物给众人。

五 那时，世尊走到分发食物的地方，站在一旁。

六 耕田婆罗堕婆阇婆罗门看见世尊站在那里准备接受食物。看见后，他对世尊说：“沙门！我是耕田播种的人。我耕田播种，然后吃饭。沙门！你也应该耕田播种，耕田播种之后再吃饭。”

七 “婆罗门！我也耕田播种。耕田播种之后也吃饭。”

八 “可是！我们并没有看见尊者乔达摩的犁轭、犁、犁头、赶牛棒或者耕牛。然而尊者乔达摩却这样说：‘婆罗门！我也耕田播种，耕田播种之后也吃饭。’”

九 于是，耕田婆罗堕婆阇婆罗门用偈颂对世尊说：

你自称是农夫，

但我没看见你耕田；

请你这位农夫告诉我，

我们如何才能了解你的耕作？

一〇 ［世尊：］

信心是种子，苦行是时雨，

智慧是我的犁轭和犁头；

惭愧是犁杆，意念是绳索，

正念是我的犁头和赶牛棒。

我守护身业，守护语业，

饮食有节制，

我以真诚来除草，

温和是我的解脱。

精进是我拉车的牛，

它载我走向安稳（涅槃）；

勇往直前不后退，

到达那里便不再忧愁。

这样的耕耘已经完成，

它结出的是不死的果实；

通过这样的耕耘，

能从一切苦中解脱。

一一 “尊者乔达摩请用餐吧！尊者您真是农夫，因为尊者乔达摩耕作的是结出不死果实的田。”

一二 ［世尊：］

我不是为了食物而诵偈，

婆罗门，这不是有识见者的做法；

诸佛舍弃因偈颂而得的食物，

婆罗门，当正法存在时，这才是（我们）的原则。

对于一位圆满的、伟大的圣者，

诸漏已尽，恶作已息，

你应用其它的饮食来供养，

因为那才是寻求福报者的福田。

一三 听完这番话后，耕田婆罗堕婆阇婆罗门对世尊这样说：“乔达摩！真是绝妙啊！乔达摩！真是绝妙啊！尊者乔达摩！这就像扶起摔倒的人，揭开遮蔽的东西，给迷路的人指明方向，在黑暗中举起油灯，让有眼睛的人能看见各种东西一样。尊者乔达摩用种种方式阐明了法。我现在皈依世尊、法、以及比丘僧团。愿尊者乔达摩接受我从今天起，终生作为优婆塞而皈依。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/7. Brāhmaṇasaṃyutta 婆罗门相应 (SN 7, 187-208)/7.2 Upāsakavagga 优婆塞品 (SN 7.11-22, 197-208)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.2.2 Udayasutta 优陀耶 (SN 7.12, 198)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Udayasuttaṃ

198. Sāvatthinidānaṃ. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena udayassa brāhmaṇassa nivesanaṃ tenupasaṅkami. Atha kho udayo brāhmaṇo bhagavato pattaṃ odanena pūresi. Dutiyampi kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena udayassa brāhmaṇassa nivesanaṃ tenupasaṅkami…pe… tatiyampi kho udayo brāhmaṇo bhagavato pattaṃ odanena pūretvā bhagavantaṃ etadavoca – “pakaṭṭhakoyaṃ samaṇo gotamo punappunaṃ āgacchatī”ti.

“Punappunañceva vapanti bījaṃ, punappunaṃ vassati devarājā;

Punappunaṃ khettaṃ kasanti kassakā, punappunaṃ dhaññamupeti raṭṭhaṃ.

“Punappunaṃ yācakā yācayanti, punappunaṃ dānapatī dadanti;

Punappunaṃ dānapatī daditvā, punappunaṃ saggamupenti ṭhānaṃ.

“Punappunaṃ khīranikā duhanti, punappunaṃ vaccho upeti mātaraṃ;

Punappunaṃ kilamati phandati ca, punappunaṃ gabbhamupeti mando.

“Punappunaṃ jāyati mīyati ca, punappunaṃ sivathikaṃ [sīvathikaṃ (sī. syā. kaṃ. pī.)] haranti;

Maggañca laddhā apunabbhavāya, na punappunaṃ jāyati bhūripañño”ti [punappunaṃ jāyati bhūripaññoti (syā. kaṃ. ka.)].

Evaṃ vutte, udayo brāhmaṇo bhagavantaṃ etadavoca – “abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.

☸---------------------------------------------------------------------

［一二］ 第二 优陀耶

一 （此经讲述发生在）舍卫城的因缘。

二 那时，世尊在清晨时分，穿好衣服，拿起钵，前往优陀耶婆罗门的住处。

三 当时，优陀耶婆罗门用米饭装满了世尊的钵。

四 第二次，世尊在清晨时分穿好衣服，拿起钵，前往优陀耶婆罗门的住处……（省略重复部分）……

五 第三次，优陀耶婆罗门用米饭装满了世尊的钵，然后说道：“真烦人！沙门乔达摩不要一再、一再地来。”

六 ［世尊：］

一再地播撒种子，

一再地天降雨水；

一再地耕耘农田，

一再地收获谷物。

一再地乞求食物，

施主一再地布施食物；

施主一再地布施，

一再地去往天界。

一再地挤压牛乳，

牛犊一再地寻找母牛；

一再地疲劳痛苦，

愚人一再地投胎。

一再地生生死死，

一再地送往墓地。

（但有广博智慧者，找到不再轮回的道路后，

便不会再一再地出生。）

七 听完这番话后，优陀耶婆罗门对世尊这样说：“尊者乔达摩！真是绝妙啊！……（省略标准赞叹语）……愿尊者乔达摩接受我，从今天起，终生作为优婆塞而皈依。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/7. Brāhmaṇasaṃyutta 婆罗门相应 (SN 7, 187-208)/7.2 Upāsakavagga 优婆塞品 (SN 7.11-22, 197-208)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.2.3 Devahitasutta 提婆比多 (SN 7.13, 199)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Devahitasuttaṃ

199. Sāvatthinidānaṃ. Tena kho pana samayena bhagavā vātehābādhiko hoti; āyasmā ca upavāṇo bhagavato upaṭṭhāko hoti. Atha kho bhagavā āyasmantaṃ upavāṇaṃ āmantesi – “iṅgha me tvaṃ, upavāṇa, uṇhodakaṃ jānāhī”ti. “Evaṃ, bhante”ti kho āyasmā upavāṇo bhagavato paṭissutvā nivāsetvā pattacīvaramādāya yena devahitassa brāhmaṇassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā tuṇhībhūto ekamantaṃ aṭṭhāsi. Addasā kho devahito brāhmaṇo āyasmantaṃ upavāṇaṃ tuṇhībhūtaṃ ekamantaṃ ṭhitaṃ. Disvāna āyasmantaṃ upavāṇaṃ gāthāya ajjhabhāsi –

“Tuṇhībhūto bhavaṃ tiṭṭhaṃ, muṇḍo saṅghāṭipāruto;

Kiṃ patthayāno kiṃ esaṃ, kiṃ nu yācitumāgato”ti.

“Arahaṃ sugato loke, vātehābādhiko muni;

Sace uṇhodakaṃ atthi, munino dehi brāhmaṇa.

“Pūjito pūjaneyyānaṃ, sakkareyyāna sakkato;

Apacito apaceyyānaṃ [apacineyyānaṃ (sī. syā. kaṃ.) ṭīkā oloketabbā], tassa icchāmi hātave”ti.

Atha kho devahito brāhmaṇo uṇhodakassa kājaṃ purisena gāhāpetvā phāṇitassa ca puṭaṃ āyasmato upavāṇassa pādāsi. Atha kho āyasmā upavāṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ uṇhodakena nhāpetvā [nahāpetvā (sī. pī.)] uṇhodakena phāṇitaṃ āloletvā bhagavato pādāsi. Atha kho bhagavato ābādho paṭippassambhi.

Atha kho devahito brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho devahito brāhmaṇo bhagavantaṃ gāthāya ajjhabhāsi –

“Kattha dajjā deyyadhammaṃ, kattha dinnaṃ mahapphalaṃ;

Kathañhi yajamānassa, kathaṃ ijjhati dakkhiṇā”ti.

“Pubbenivāsaṃ yo vedī, saggāpāyañca passati;

Atho jātikkhayaṃ patto, abhiññāvosito muni.

“Ettha dajjā deyyadhammaṃ, ettha dinnaṃ mahapphalaṃ;

Evañhi yajamānassa, evaṃ ijjhati dakkhiṇā”ti.

Evaṃ vutte, devahito brāhmaṇo bhagavantaṃ etadavoca – “abhikkantaṃ bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.

☸---------------------------------------------------------------------

［一三］ 第三 提婆比多

一 （此经讲述发生在）舍卫城的因缘。

二 那时，世尊身体不适，受风寒所扰，尊者优波婆那是世尊的侍者。

三 那时，世尊召唤尊者优波婆那说：“优波婆那，你去帮我弄些温水来。”

四 “好的，世尊。”尊者优波婆那回答世尊后，便穿好衣服，拿起钵，前往提婆比多婆罗门的住处，静静地站在一旁。

五 提婆比多婆罗门看见尊者优波婆那静静地站在一旁，便用偈颂问尊者优波婆那道：

尊者静默站立，

剃了光头，身披僧袍；

你想要什么？你在寻找什么？

是来乞求什么的呢？

六 ［优波婆那：］

世间的阿罗汉、善逝，

那位牟尼正受风寒所扰；

如果有温水的话，

婆罗门，请布施给这位牟尼。

他是应受供养者中的供养处，

应受尊敬者中的尊敬处，

应受礼敬者中的礼敬处，

我希望能把（温水）带给他。

七 于是，提婆比多婆罗门让人用容器装着温水，还有一包糖蜜交给了尊者优波婆那。

八 于是，尊者优波婆那回到世尊那里，用温水给世尊沐浴，并将糖蜜溶解在温水中（给世尊饮用）。

九 之后，世尊的病痛便缓解了。

一〇 那时，提婆比多婆罗门来到世尊那里，与世尊互相问候，交谈了一些友好的话语后，坐在一旁。

一一 坐在一旁的提婆比多婆罗门用偈颂问世尊道：

应当向谁布施？

向谁布施有大果报？

如何供养，

才能使布施获得丰盛的成果？

一二 ［世尊：］

凡是了知宿世生命，

能看见天界和恶趣，

并且已达到生的灭尽，

是凭超凡智慧而圆满的牟尼：

应当向这样的人布施，

向他布施有大果报；

这样供养的人，

他的布施就能获得丰盛的成果。

一三 听完这番话后，提婆比多婆罗门对世尊这样说：“尊者乔达摩！真是绝妙啊！……（省略标准赞叹语）……愿（世尊）接受我，从今天起，（终生）作为优婆塞而皈依。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/7. Brāhmaṇasaṃyutta 婆罗门相应 (SN 7, 187-208)/7.2 Upāsakavagga 优婆塞品 (SN 7.11-22, 197-208)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.2.4 Mahāsālasutta 大富者 (SN 7.14, 200)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Mahāsālasuttaṃ

200. Sāvatthinidānaṃ. Atha kho aññataro brāhmaṇamahāsālo lūkho lūkhapāvuraṇo [lūkhapāpuraṇo (sī. syā. kaṃ. pī.)] yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho taṃ brāhmaṇamahāsālaṃ bhagavā etadavoca – “kinnu tvaṃ, brāhmaṇa, lūkho lūkhapāvuraṇo”ti? “Idha me, bho gotama, cattāro puttā. Te maṃ dārehi saṃpuccha gharā nikkhāmentī”ti. “Tena hi tvaṃ, brāhmaṇa, imā gāthāyo pariyāpuṇitvā sabhāyaṃ mahājanakāye sannipatite puttesu ca sannisinnesu bhāsassu –

“Yehi jātehi nandissaṃ, yesañca bhavamicchisaṃ;

Te maṃ dārehi saṃpuccha, sāva vārenti sūkaraṃ.

“Asantā kira maṃ jammā, tāta tātāti bhāsare;

Rakkhasā puttarūpena, te jahanti vayogataṃ.

“Assova jiṇṇo nibbhogo, khādanā apanīyati;

Bālakānaṃ pitā thero, parāgāresu bhikkhati.

“Daṇḍova kira me seyyo, yañce puttā anassavā;

Caṇḍampi goṇaṃ vāreti, atho caṇḍampi kukkuraṃ.

“Andhakāre pure hoti, gambhīre gādhamedhati;

Daṇḍassa ānubhāvena, khalitvā patitiṭṭhatī”ti.

Atha kho so brāhmaṇamahāsālo bhagavato santike imā gāthāyo pariyāpuṇitvā sabhāyaṃ mahājanakāye sannipatite puttesu ca sannisinnesu abhāsi –

“Yehi jātehi nandissaṃ, yesañca bhavamicchisaṃ;

Te maṃ dārehi saṃpuccha, sāva vārenti sūkaraṃ.

“Asantā kira maṃ jammā, tāta tātāti bhāsare;

Rakkhasā puttarūpena, te jahanti vayogataṃ.

“Assova jiṇṇo nibbhogo, khādanā apanīyati;

Bālakānaṃ pitā thero, parāgāresu bhikkhati.

“Daṇḍova kira me seyyo, yañce puttā anassavā;

Caṇḍampi goṇaṃ vāreti, atho caṇḍampi kukkuraṃ.

“Andhakāre pure hoti, gambhīre gādhamedhati;

Daṇḍassa ānubhāvena, khalitvā patitiṭṭhatī”ti.

Atha kho naṃ brāhmaṇamahāsālaṃ puttā gharaṃ netvā nhāpetvā paccekaṃ dussayugena acchādesuṃ. Atha kho so brāhmaṇamahāsālo ekaṃ dussayugaṃ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho brāhmaṇamahāsālo bhagavantaṃ etadavoca – “mayaṃ, bho gotama, brāhmaṇā nāma ācariyassa ācariyadhanaṃ pariyesāma. Paṭiggaṇhatu me bhavaṃ gotamo ācariyadhanan”ti. Paṭiggahesi bhagavā anukampaṃ upādāya. Atha kho so brāhmaṇamahāsālo bhagavantaṃ etadavoca – “abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.

☸---------------------------------------------------------------------

［一四］ 第四 大富者

一 （此经讲述发生在）舍卫城的因缘。

二 那时，有一位非常富有的婆罗门大长老，穿着粗劣破旧的衣服，来到世尊那里。到了之后，与世尊互相问候，然后坐在一旁。

三 世尊对坐在一旁的那位婆罗门大长老说：“婆罗门！你为什么穿着如此粗劣破旧的衣服呢？”

四 “尊者乔达摩！我有四个儿子。他们和他们的妻子商量后，把我赶出了家门。”

五 “婆罗门！既然如此，你应当记住这些偈颂，等到在集会中，众人聚集、儿子们也都在座的时候，就诵唱出来：

‘我曾为他们的出生而欢喜，

也曾期望他们的成长；

他们却与妻子们商议，

像（赶）狗撵猪一样把我驱赶。

这些邪恶卑劣之徒，

过去还叫我‘爸爸，爸爸’；

如同罗刹化作儿子的模样，

在我年老体衰时将我抛弃。

就像一匹衰老无用的马，

被从食槽边赶开；

如今这老父亲，孩子们的长辈，

却要在别人家乞讨。

我的这根拐杖，

都胜过这些不孝的儿子；

它能抵挡凶恶的公牛，

也能赶走凶恶的家犬。

在黑暗中它为我引路，

在深陷泥泞时助我站稳；

依靠这拐杖的力量，

我跌倒了还能重新站起。’”

六 于是，那位婆罗门大长老在世尊那里记住了这些偈颂，等到在集会中，众人聚集、儿子们也都在座的时候，便诵唱了出来。

七 这时，他的儿子们便将这位婆罗门大长老领回家中，给他沐浴，并且每人送给他一套新衣服。

八 那时，这位婆罗门大长老拿着其中的一套衣服，来到世尊那里。到了之后，与世尊互相问候交谈，然后坐在一旁。

九 坐在一旁的婆罗门大长老对世尊这样说：“尊者乔达摩！我们婆罗门，会为我们的老师准备一份谢师礼。愿尊者乔达摩接受我这份谢师礼。”

一〇 世尊出于慈悲接受了它。

一一 那时，那位婆罗门大长老对世尊这样说：“尊者乔达摩！真是绝妙啊！……（省略标准赞叹语）……愿尊者乔达摩接受我从今天起，（终生）作为优婆塞而皈依。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/7. Brāhmaṇasaṃyutta 婆罗门相应 (SN 7, 187-208)/7.2 Upāsakavagga 优婆塞品 (SN 7.11-22, 197-208)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.2.5 Mānatthaddhasutta 骄傲 (SN 7.15, 201)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Mānatthaddhasuttaṃ

201. Sāvatthinidānaṃ. Tena kho pana samayena mānatthaddho nāma brāhmaṇo sāvatthiyaṃ paṭivasati. So neva mātaraṃ abhivādeti, na pitaraṃ abhivādeti, na ācariyaṃ abhivādeti, na jeṭṭhabhātaraṃ abhivādeti. Tena kho pana samayena bhagavā mahatiyā parisāya parivuto dhammaṃ deseti. Atha kho mānatthaddhassa brāhmaṇassa etadahosi – “ayaṃ kho samaṇo gotamo mahatiyā parisāya parivuto dhammaṃ deseti. Yaṃnūnāhaṃ yena samaṇo gotamo tenupasaṅkameyyaṃ. Sace maṃ samaṇo gotamo ālapissati, ahampi taṃ ālapissāmi. No ce maṃ samaṇo gotamo ālapissati, ahampi nālapissāmī”ti. Atha kho mānatthaddho brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā tuṇhībhūto ekamantaṃ aṭṭhāsi. Atha kho bhagavā taṃ nālapi. Atha kho mānatthaddho brāhmaṇo – ‘nāyaṃ samaṇo gotamo kiñci jānātī’ti tatova puna nivattitukāmo ahosi. Atha kho bhagavā mānatthaddhassa brāhmaṇassa cetasā cetoparivitakkamaññāya mānatthaddhaṃ brāhmaṇaṃ gāthāya ajjhabhāsi –

“Na mānaṃ brāhmaṇa sādhu, atthikassīdha brāhmaṇa;

Yena atthena āgacchi, tamevamanubrūhaye”ti.

Atha kho mānatthaddho brāhmaṇo – “cittaṃ me samaṇo gotamo jānātī”ti tattheva bhagavato pādesu sirasā nipatitvā bhagavato pādāni mukhena ca paricumbati pāṇīhi ca parisambāhati, nāmañca sāveti – “mānatthaddhāhaṃ, bho gotama, mānatthaddhāhaṃ, bho gotamā”ti. Atha kho sā parisā abbhutacittajātā [abbhutacittajātā (sī. syā. kaṃ. pī.), acchariyabbhutacittajātā (ka.)] ahosi – ‘acchariyaṃ vata bho, abbhutaṃ vata bho! Ayañhi mānatthaddho brāhmaṇo neva mātaraṃ abhivādeti, na pitaraṃ abhivādeti, na ācariyaṃ abhivādeti, na jeṭṭhabhātaraṃ abhivādeti; atha ca pana samaṇe gotame evarūpaṃ paramanipaccakāraṃ karotī’ti. Atha kho bhagavā mānatthaddhaṃ brāhmaṇaṃ etadavoca – “alaṃ, brāhmaṇa, uṭṭhehi, sake āsane nisīda. Yato te mayi cittaṃ pasannan”ti. Atha kho mānatthaddho brāhmaṇo sake āsane nisīditvā bhagavantaṃ gāthāya ajjhabhāsi –

“Kesu na mānaṃ kayirātha, kesu cassa sagāravo;

Kyassa apacitā assu, kyassu sādhu supūjitā”ti.

“Mātari pitari cāpi, atho jeṭṭhamhi bhātari;

Ācariye catutthamhi,

Tesu na mānaṃ kayirātha;

Tesu assa sagāravo,

Tyassa apacitā assu;

Tyassu sādhu supūjitā.

“Arahante sītībhūte, katakicce anāsave;

Nihacca mānaṃ athaddho, te namasse anuttare”ti.

Evaṃ vutte, mānatthaddho brāhmaṇo bhagavantaṃ etadavoca – “abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.

☸---------------------------------------------------------------------

［一五］ 第五 骄傲

一 （此经讲述发生在）舍卫城的因缘。

二 那时，有一个名叫骄傲（Mānatthaddha）的婆罗门住在舍卫城。他既不礼敬母亲，也不礼敬父亲，不礼敬老师，也不礼敬兄长。

三 当时，世尊正被许多会众围绕着，在为他们说法。

四 这时，骄傲婆罗门心里这样想：“这位沙门乔达摩被许多会众围绕着说法。我不如到沙门乔达摩那里去。如果沙门乔达摩跟我说话，那我也跟他说话。如果沙门乔达摩不跟我说话，那我也不跟他说话。”

五 于是，骄傲婆罗门来到世尊那里，到了之后，静静地站在一旁。

六 然而，世尊没有对他说话。

七 这时，骄傲婆罗门心想：‘这位沙门乔达摩什么都不知道’，就准备转身离开。

八 这时，世尊以心了知骄傲婆罗门的心思，用偈颂对骄傲婆罗门说：

“婆罗门，骄慢是不好的，

对为此而来者（尤为不好），婆罗门；

你为了什么目的而来，

就应当努力达成那个目的。”

九 这时，骄傲婆罗门心想：“沙门乔达摩知道我的心思！”他立刻就在原地，五体投地，俯首拜在世尊脚下，用嘴亲吻世尊的双足，用双手抚摸，并且报上自己的名字说：“尊者乔达摩！我是骄傲！尊者乔达摩！我是骄傲！”

一〇 这时，会众们生起了稀有之心，（议论道：）“真是奇妙啊！真是未曾有过啊！这位骄傲婆罗门，从不礼敬母亲、父亲、老师和兄长，现在却对沙门乔达摩行如此最崇高的礼敬！”

一一 这时，世尊对骄傲婆罗门说：“好了，婆罗门，起来吧，坐到你的座位上，既然你的心对我已生净信。”

一二 于是，骄傲婆罗门坐到自己的座位上后，用偈颂问世尊道：

“对谁不应骄慢？

对谁应当恭敬？

谁是应受尊敬的人？

对谁的善加供养是好的？”

一三 ［世尊：］

“对于母亲和父亲，

还有年长的兄长，

以及第四位的老师，

对他们不应骄慢；

对他们应当恭敬，

他们是应受尊敬的人，

对他们的善加供养是好的。

对于那些已清凉、

已完成任务、无诸烦恼漏的阿罗汉，

应当放下你的骄慢和固执，

向这些无上者顶礼。”

一四 听完这番话后，骄傲婆罗门对世尊这样说：“尊者乔达摩！真是绝妙啊！……（省略标准赞叹语）……愿尊者乔达摩接受我从今天起，终生作为优婆塞而皈依。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/7. Brāhmaṇasaṃyutta 婆罗门相应 (SN 7, 187-208)/7.2 Upāsakavagga 优婆塞品 (SN 7.11-22, 197-208)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.2.6 Paccanīkasutta 违义 (SN 7.16, 202)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Paccanīkasuttaṃ

202. Sāvatthinidānaṃ. Tena kho pana samayena paccanīkasāto nāma brāhmaṇo sāvatthiyaṃ paṭivasati. Atha kho paccanīkasātassa brāhmaṇassa etadahosi – “yaṃnūnāhaṃ yena samaṇo gotamo tenupasaṅkameyyaṃ. Yaṃ yadeva samaṇo gotamo bhāsissati taṃ tadevassāhaṃ [tadeva sāhaṃ (ka.)] paccanīkāssan”ti [paccanīkassanti (pī.), paccanīkasātanti (ka.)]. Tena kho pana samayena bhagavā abbhokāse caṅkamati. Atha kho paccanīkasāto brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ caṅkamantaṃ etadavoca – ‘bhaṇa samaṇadhamman’ti.

“Na paccanīkasātena, suvijānaṃ subhāsitaṃ;

Upakkiliṭṭhacittena, sārambhabahulena ca.

“Yo ca vineyya sārambhaṃ, appasādañca cetaso;

Āghātaṃ paṭinissajja, sa ve [sace (syā. kaṃ. ka.)] jaññā subhāsitan”ti.

Evaṃ vutte, paccanīkasāto brāhmaṇo bhagavantaṃ etadavoca – “abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.

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［一六］ 第六 违逆

一 缘起于舍卫城。

二 当时，有一位名叫“违逆”的婆罗门住在舍卫城。

三 那时，这位违逆婆罗门这样想：“我应当去沙门乔达摩那里。无论沙门乔达摩说什么，我都要反驳他。”

四 当时，世尊正在露天经行。

五 那时，违逆婆罗门来到世尊跟前；走近后，随着世尊经行，对经行的世尊这样说：“沙门！请说法吧。”

六 ［世尊说：］ “对于那惯于反对、

心怀染污、充满争斗的人，

善说之法难以了知。

然而，谁能调伏争斗，

以及内心的不净信，

舍弃了怨恨，

他就能了知善说。”

七 听完这番话后，违逆婆罗门对世尊这样说：“尊者乔达摩！真是殊胜！尊者乔达摩！真是殊胜！……（省略）……愿尊者乔达摩从今天起，接受我为终生皈依的优婆塞。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/7. Brāhmaṇasaṃyutta 婆罗门相应 (SN 7, 187-208)/7.2 Upāsakavagga 优婆塞品 (SN 7.11-22, 197-208)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.2.7 Navakammikasutta 木匠 (SN 7.17, 203)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Navakammikasuttaṃ

203. Ekaṃ samayaṃ bhagavā kosalesu viharati aññatarasmiṃ vanasaṇḍe. Tena kho pana samayena navakammikabhāradvājo brāhmaṇo tasmiṃ vanasaṇḍe kammantaṃ kārāpeti. Addasā kho navakammikabhāradvājo brāhmaṇo bhagavantaṃ aññatarasmiṃ sālarukkhamūle nisinnaṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. Disvānassa etadahosi – “ahaṃ kho imasmiṃ vanasaṇḍe kammantaṃ kārāpento ramāmi. Ayaṃ samaṇo gotamo kiṃ kārāpento ramatī”ti? Atha kho navakammikabhāradvājo brāhmaṇo yena bhagavā tenupasaṅkami. Upasaṅkamitvā bhagavantaṃ gāthāya ajjhabhāsi –

“Ke nu kammantā karīyanti, bhikkhu sālavane tava;

Yadekako araññasmiṃ, ratiṃ vindati gotamo”ti.

“Na me vanasmiṃ karaṇīyamatthi,

Ucchinnamūlaṃ me vanaṃ visūkaṃ;

Svāhaṃ vane nibbanatho visallo,

Eko rame aratiṃ vippahāyā”ti.

Evaṃ vutte, navakammikabhāradvājo brāhmaṇo bhagavantaṃ etadavoca – “abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.

☸---------------------------------------------------------------------

［一七］ 第七 木匠

一 那时，世尊住在拘萨罗国的一片森林里。

二 当时，名为木匠的婆罗堕婆阇族婆罗门，正在那片森林里监督工作。

三 木匠婆罗堕婆阇婆罗门，看见世尊在一棵沙罗树下结跏趺坐，身体挺直，将正念专注于面前而坐。

四 看见后，他这样想：“我在这片森林里监督工作而感到快乐。这位沙门乔达摩，他做什么工作而感到快乐呢？”

五 于是，木匠婆罗堕婆阇婆罗门来到世尊跟前。走近后，用偈颂对世尊说：

“比丘，您在这沙罗树林里，

正在进行什么工作呢？

为何乔达摩您独自在森林中，

能找到快乐呢？”

六 ［世尊说：］ “我在森林中并无世俗事务可做，

我心中的贪欲之林连根拔除、枝叶散尽；

因此，我在林中无欲无刺，

独自远离不满而安乐。”

七 听完这番话后，木匠婆罗堕婆阇婆罗门对世尊这样说：“尊者乔达摩！真是殊胜！……（省略）……愿尊者乔达摩从今天起，接受我为终生皈依的优婆塞。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/7. Brāhmaṇasaṃyutta 婆罗门相应 (SN 7, 187-208)/7.2 Upāsakavagga 优婆塞品 (SN 7.11-22, 197-208)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.2.8 Kaṭṭhahārasutta 采薪 (SN 7.18, 204)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Kaṭṭhahārasuttaṃ

204. Ekaṃ samayaṃ bhagavā kosalesu viharati aññatarasmiṃ vanasaṇḍe. Tena kho pana samayena aññatarassa bhāradvājagottassa brāhmaṇassa sambahulā antevāsikā kaṭṭhahārakā māṇavakā yena vanasaṇḍo tenupasaṅkamiṃsu; upasaṅkamitvā addasaṃsu bhagavantaṃ tasmiṃ vanasaṇḍe nisinnaṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. Disvāna yena bhāradvājagotto brāhmaṇo tenupasaṅkamiṃsu; upasaṅkamitvā bhāradvājagottaṃ brāhmaṇaṃ etadavocuṃ – “yagghe, bhavaṃ jāneyyāsi! Asukasmiṃ vanasaṇḍe samaṇo nisinno pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā”. Atha kho bhāradvājagotto brāhmaṇo tehi māṇavakehi saddhiṃ yena so vanasaṇḍo tenupasaṅkami. Addasā kho bhagavantaṃ tasmiṃ vanasaṇḍe nisinnaṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. Disvāna yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ gāthāya ajjhabhāsi –

“Gambhīrarūpe bahubherave vane,

Suññaṃ araññaṃ vijanaṃ vigāhiya;

Aniñjamānena ṭhitena vaggunā,

Sucārurūpaṃ vata bhikkhu jhāyasi.

“Na yattha gītaṃ napi yattha vāditaṃ,

Eko araññe vanavassito muni;

Accherarūpaṃ paṭibhāti maṃ idaṃ,

Yadekako pītimano vane vase.

“Maññāmahaṃ lokādhipatisahabyataṃ,

Ākaṅkhamāno tidivaṃ anuttaraṃ;

Kasmā bhavaṃ vijanamaraññamassito,

Tapo idha kubbasi brahmapattiyā”ti.

“Yā kāci kaṅkhā abhinandanā vā,

Anekadhātūsu puthū sadāsitā;

Aññāṇamūlappabhavā pajappitā,

Sabbā mayā byantikatā samūlikā.

“Svāhaṃ akaṅkho asito anūpayo,

Sabbesu dhammesu visuddhadassano;

Pappuyya sambodhimanuttaraṃ sivaṃ,

Jhāyāmahaṃ brahma raho visārado”ti.

Evaṃ vutte, bhāradvājagotto brāhmaṇo bhagavantaṃ etadavoca – “abhikkantaṃ, bho gotama abhikkantaṃ, bho gotama…pe… ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.

☸---------------------------------------------------------------------

［一八］ 第八 采薪

一 那时，世尊住在拘萨罗国的一片森林里。

二 当时，某位婆罗堕婆阇族的婆罗门，他有很多年轻弟子为了采薪来到这片森林。

三 他们来到后，看见世尊在林中结跏趺坐，身体挺直，将正念专注于面前而坐。看见后，他们来到那位婆罗堕婆阇族婆罗门那里。

四 到了之后，他们对婆罗堕婆阇族婆罗门这样说：“尊师！请您知道！在那片森林里，有一位沙门结跏趺坐，身体挺直，将正念专注于面前而坐。”

五 于是，婆罗堕婆阇族婆罗门和那些年轻人一起到了那片森林。他看见世尊在森林中结跏趺坐，身体挺直，将正念专注于面前而坐。看见后，他来到世尊跟前，用偈颂对世尊说：

“深入这幽深可怖的森林，

进入这空寂无人之处；

您如如不动，安稳而美妙，

多么美丽的姿态啊，比丘，您在禅思！

这里没有歌声，也没有乐音，

独自一人居住林中的牟尼；

这让我觉得真是稀有啊，

您独自一人在林中却内心充满喜悦。

我想，您是渴望与天帝为伴，

向往那无上的三十三天；

为何您居住在这无人烟的森林，

在此处修苦行，是为了达到梵天吗？”

六 ［世尊说：］ “任何的希求或喜乐，

在种种界中广泛存在的执着；

那些源于无明、由妄想产生的一切，

都已被我连根彻底断除。

因此我无希求、无执着、无所取，

对于一切法都具有清净的见解；

证得了无上、吉祥的正等正觉，

婆罗门啊，我独自在寂静处无畏地禅思。”

七 听完这番话后，婆罗堕婆阇族婆罗门对世尊这样说：“尊者乔达摩！真是殊胜！尊者乔达摩！真是殊胜！……（省略）……愿尊者乔达摩从今天起，接受我为终生皈依的优婆塞。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/7. Brāhmaṇasaṃyutta 婆罗门相应 (SN 7, 187-208)/7.2 Upāsakavagga 优婆塞品 (SN 7.11-22, 197-208)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.2.9 Mātuposakasutta 孝养 (SN 7.19, 205)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Mātuposakasuttaṃ

205. Sāvatthinidānaṃ. Atha kho mātuposako brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mātuposako brāhmaṇo bhagavantaṃ etadavoca – “ahañhi, bho gotama, dhammena bhikkhaṃ pariyesāmi, dhammena bhikkhaṃ pariyesitvā mātāpitaro posemi. Kaccāhaṃ, bho gotama, evaṃkārī kiccakārī homī”ti? “Taggha tvaṃ, brāhmaṇa, evaṃkārī kiccakārī hosi. Yo kho, brāhmaṇa, dhammena bhikkhaṃ pariyesati, dhammena bhikkhaṃ pariyesitvā mātāpitaro poseti, bahuṃ so puññaṃ pasavatī”ti.

“Yo mātaraṃ pitaraṃ vā, macco dhammena posati;

Tāya naṃ pāricariyāya, mātāpitūsu paṇḍitā;

Idheva naṃ pasaṃsanti, pecca sagge pamodatī”ti.

Evaṃ vutte, mātuposako brāhmaṇo bhagavantaṃ etadavoca – “abhikkantaṃ bho gotama, abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.

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［一九］ 第九 孝养

一 缘起于舍卫城。

二 那时，名为“孝养”的婆罗门来到世尊跟前。走近后，与世尊互相问候，交换了友善和值得忆念的话语后，坐在一旁。

三 坐在一旁的孝养婆罗门对世尊这样说：“尊者乔达摩！我如法地乞食，如法地乞食来奉养父母。尊者乔达摩！我这样做，是做了应该做的事吗？”

四 “婆罗门！你这样做确实是做了应该做的事。婆罗门！凡是如法乞食来奉养父母的人，他会产生很多功德。

世间人若以正法，孝养自己的父母；

因其对父母的侍奉，智者们会赞叹他；

在现世人们就称赞他，死后会在天界欢喜。”

五 听完这番话后，孝养婆罗门对世尊这样说：“尊者乔达摩！真是殊胜！尊者乔达摩！真是殊胜！……（省略）……愿世尊从今天起，接受我为终生皈依的优婆塞。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/7. Brāhmaṇasaṃyutta 婆罗门相应 (SN 7, 187-208)/7.2 Upāsakavagga 优婆塞品 (SN 7.11-22, 197-208)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.2.10 Bhikkhakasutta 乞食 (SN 7.20, 206)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Bhikkhakasuttaṃ

206. Sāvatthinidānaṃ. Atha kho bhikkhako brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho bhikkhako brāhmaṇo bhagavantaṃ etadavoca – “ahampi kho, bho gotama, bhikkhako, bhavampi bhikkhako, idha no kiṃ nānākaraṇan”ti?

“Na tena bhikkhako hoti, yāvatā bhikkhate pare;

Vissaṃ dhammaṃ samādāya, bhikkhu hoti na tāvatā.

“Yodha puññañca pāpañca, bāhitvā brahmacariyaṃ;

Saṅkhāya loke carati, sa ve bhikkhūti vuccatī”ti.

Evaṃ vutte, bhikkhako brāhmaṇo bhagavantaṃ etadavoca – “abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.

☸---------------------------------------------------------------------

［二十］ 第十 乞食

一 缘起于舍卫城。

二 那时，名为“乞食者”的婆罗门来到世尊跟前。走近后，与世尊互相问候，交换了友善和值得忆念的话语后，坐在一旁。

三 坐在一旁的乞食婆罗门对世尊这样说：“尊者乔达摩！我也是乞食者，您也是乞食者。在这方面，我们有什么不同呢？”

四 ［世尊说：］ “仅仅向他人乞食，

还不能被称为比丘；

只要还奉行污秽（世俗）之法，

就不能因此而成为比丘。

谁在此世间舍弃了善与恶，

修习梵行，以智慧行于世间，

他才真正被称为比丘。”

五 听完这番话后，乞食婆罗门对世尊这样说：“尊者乔达摩！真是殊胜！尊者乔达摩！真是殊胜！……（省略）……愿尊者乔达摩从今天起，接受我为终生皈依的优婆塞。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/7. Brāhmaṇasaṃyutta 婆罗门相应 (SN 7, 187-208)/7.2 Upāsakavagga 优婆塞品 (SN 7.11-22, 197-208)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.2.11 Saṅgāravasutta 参伽罗婆 (SN 7.21, 207)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Saṅgāravasuttaṃ

207. Sāvatthinidānaṃ. Tena kho pana samayena saṅgāravo nāma brāhmaṇo sāvatthiyaṃ paṭivasati udakasuddhiko, udakena parisuddhiṃ pacceti, sāyaṃ pātaṃ udakorohanānuyogamanuyutto viharati. Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – “idha, bhante, saṅgāravo nāma brāhmaṇo sāvatthiyaṃ paṭivasati udakasuddhiko, udakena suddhiṃ pacceti, sāyaṃ pātaṃ udakorohanānuyogamanuyutto viharati. Sādhu, bhante, bhagavā yena saṅgāravassa brāhmaṇassa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā”ti. Adhivāsesi bhagavā tuṇhībhāvena.

Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena saṅgāravassa brāhmaṇassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho saṅgāravaṃ brāhmaṇaṃ bhagavā etadavoca – “saccaṃ kira tvaṃ, brāhmaṇa, udakasuddhiko, udakena suddhiṃ paccesi, sāyaṃ pātaṃ udakorohanānuyogamanuyutto viharasī”ti? “Evaṃ, bho gotama”. “Kiṃ pana tvaṃ, brāhmaṇa, atthavasaṃ sampassamāno udakasuddhiko, udakasuddhiṃ paccesi, sāyaṃ pātaṃ udakorohanānuyogamanuyutto viharasī”ti? “Idha me, bho gotama [idha me bho gotama ahaṃ (pī. ka.)], yaṃ divā pāpakammaṃ kataṃ hoti, taṃ sāyaṃ nhānena [nahānena (sī. syā. kaṃ. pī.)] pavāhemi, yaṃ rattiṃ pāpakammaṃ kataṃ hoti taṃ pātaṃ nhānena pavāhemi. Imaṃ khvāhaṃ, bho gotama, atthavasaṃ sampassamāno udakasuddhiko, udakena suddhiṃ paccemi, sāyaṃ pātaṃ udakorohanānuyogamanuyutto viharāmī”ti.

“Dhammo rahado brāhmaṇa sīlatittho,

Anāvilo sabbhi sataṃ pasattho;

Yattha have vedaguno sinātā,

Anallagattāva [anallīnagattāva (ka.)] taranti pāran”ti.

Evaṃ vutte, saṅgāravo brāhmaṇo bhagavantaṃ etadavoca – “abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.

☸---------------------------------------------------------------------

［二一］ 第十一 参伽罗婆

一 缘起于舍卫城。

二 当时，有一位名叫参伽罗婆的婆罗门住在舍卫城。他是“水净行者”，相信通过水可以获得清净，早晚都下到水里，勤修沐浴之行。

三 那时，尊者阿难在上午时分穿好衣，拿着钵，进入舍卫城乞食。在舍卫城乞食完毕，饭后回来，来到世尊跟前。走近后，礼敬世尊，坐在一旁。

四 坐在一旁的尊者阿难对世尊这样说：“世尊！在舍卫城住着一位名叫参伽罗婆的婆罗门。他是水净行者，相信通过水可以获得清净，早晚都下到水里，勤修沐浴之行。世尊，请您出于慈悲，前往参伽罗婆婆罗门的住处吧。”

五 世尊默然允许了。

六 于是，世尊在上午时分穿好衣，拿着钵，前往参伽罗婆婆罗门的住处，到了之后，在准备好的座位上坐下。

七 那时，参伽罗婆婆罗门来到世尊跟前，与世尊互相问候，交换了友善和值得忆念的话语后，坐在一旁。

八 世尊对坐在一旁的参伽罗婆婆罗门说：“婆罗门！你真的是水净行者，相信通过水可以获得清净，早晚都下到水里，勤修沐浴之行吗？”

九 “是的，尊者乔达摩。”

一〇 “婆罗门！那么，你看到了什么利益，而成为水净行者，相信通过水获得清净，早晚下水，勤修沐浴之行呢？”

一一 “尊者乔达摩！我白天所造的恶业，通过傍晚的沐浴洗去；夜晚所造的恶业，通过清晨的沐浴洗去。尊者乔达摩！我正是看到了这种利益，才成为水净行者，相信通过水获得清净，早晚下水，勤修沐浴之行。”

一二 ［世尊说：］ “婆罗门啊，正法是湖泊，戒律是渡口，

清澈无染，为善人、圣者所称赞；

凡是通达吠陀（智慧）者在此沐浴，

身体便不再湿（不再染着），而能渡达彼岸。”

一三 听完这番话后，参伽罗婆婆罗门对世尊这样说：“尊者乔达摩！真是殊胜！尊者乔达摩！真是殊胜！……（省略）……愿尊者乔达摩从今天起，接受我为终生皈依的优婆塞。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/7. Brāhmaṇasaṃyutta 婆罗门相应 (SN 7, 187-208)/7.2 Upāsakavagga 优婆塞品 (SN 7.11-22, 197-208)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.2.12 Khomadussasutta 库摩都萨邑 (SN 7.22, 208)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

12. Khomadussasuttaṃ

208. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sakkesu viharati khomadussaṃ nāmaṃ sakyānaṃ nigamo. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya khomadussaṃ nigamaṃ piṇḍāya pāvisi. Tena kho pana samayena khomadussakā brāhmaṇagahapatikā sabhāyaṃ sannipatitā honti kenacideva karaṇīyena, devo ca ekamekaṃ phusāyati. Atha kho bhagavā yena sā sabhā tenupasaṅkami. Addasaṃsu khomadussakā brāhmaṇagahapatikā bhagavantaṃ dūratova āgacchantaṃ. Disvāna etadavocuṃ – “ke ca muṇḍakā samaṇakā, ke ca sabhādhammaṃ jānissantī”ti? Atha kho bhagavā khomadussake brāhmaṇagahapatike gāthāya ajjhabhāsi –

“Nesā sabhā yattha na santi santo,

Santo na te ye na vadanti dhammaṃ;

Rāgañca dosañca pahāya mohaṃ,

Dhammaṃ vadantā ca bhavanti santo”ti.

Evaṃ vutte, khomadussakā brāhmaṇagahapatikā bhagavantaṃ etadavocuṃ – “abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama; seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti, evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Ete mayaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupete saraṇaṃ gate”ti.

Upāsakavaggo dutiyo.

Tassuddānaṃ –

Kasi udayo devahito, aññataramahāsālaṃ;

Mānathaddhaṃ paccanīkaṃ, navakammikakaṭṭhahāraṃ;

Mātuposakaṃ bhikkhako, saṅgāravo ca khomadussena dvādasāti.

Brāhmaṇasaṃyuttaṃ samattaṃ.

☸---------------------------------------------------------------------

［二二］ 第十二 库摩都萨邑

一 我是这样听说的。那时，世尊住在释迦族的库摩都萨镇。

二 当时，世尊在上午时分穿好衣，拿着钵，进入库摩都萨镇乞食。

三 那时，库摩都萨镇的婆罗门和家主们因为某事聚集在集会堂里，天正下着零星小雨。

四 于是，世尊来到了那集会堂。

五 库摩都萨镇的婆罗门和家主们看见世尊从远处走来。

六 看见后，他们说：“这些剃光头的沙门是谁啊？他们哪里懂得集会的规矩？”

七 于是，世尊用偈颂对库摩都萨镇的婆罗门和家主们说：

“没有善人在的地方，不能称为集会；

不说正法的人，他们不是善人；

舍弃了贪欲、嗔恚和愚痴，

并且宣说正法的人，才是善人。”

八 听完这番话后，库摩都萨镇的婆罗门和家主们对世尊这样说：“尊者乔达摩！真是殊胜！尊者乔达摩！真是殊胜！就好比，尊者乔达摩，将倒置的扶正，将遮蔽的揭开，为迷路者指明道路，在黑暗中举起油灯——让有眼者能看见色（事物）。就像这样，尊者乔达摩以各种方式阐明了法。我们这些人皈依尊者乔达摩、皈依法、皈依比丘僧团。愿尊者乔达摩从今天起，接受我们为终生皈依的优婆塞。”

优婆塞品第二

此摄颂：

耕田、优陀耶、 提婆西多，

以及另一大富翁；

骄慢、违逆、 木匠、采薪；

孝养、乞食、 参伽罗婆，

加上库摩都萨，共十二。

婆罗门相应 终

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/8. Vaṅgīsasaṃyutta 婆耆沙长老相应 (SN 8, 209-220)/8.1 Vaṅgīsavagga 婆耆沙长老品 (SN 8.1-12, 209-220)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.1.1 Nikkhantasutta 出离 (SN 8.1, 209)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Vaṅgīsasaṃyuttaṃ

1. Nikkhantasuttaṃ

209. Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā vaṅgīso āḷaviyaṃ viharati aggāḷave cetiye āyasmatā nigrodhakappena upajjhāyena saddhiṃ. Tena kho pana samayena āyasmā vaṅgīso navako hoti acirapabbajito ohiyyako vihārapālo. Atha kho sambahulā itthiyo samalaṅkaritvā yena aggāḷavako ārāmo tenupasaṅkamiṃsu vihārapekkhikāyo. Atha kho āyasmato vaṅgīsassa tā itthiyo disvā anabhirati uppajjati, rāgo cittaṃ anuddhaṃseti. Atha kho āyasmato vaṅgīsassa etadahosi – “alābhā vata me, na vata me lābhā; dulladdhaṃ vata me, na vata me suladdhaṃ; yassa me anabhirati uppannā, rāgo cittaṃ anuddhaṃseti, taṃ kutettha labbhā, yaṃ me paro anabhiratiṃ vinodetvā abhiratiṃ uppādeyya. Yaṃnūnāhaṃ attanāva attano anabhiratiṃ vinodetvā abhiratiṃ uppādeyyan”ti. Atha kho āyasmā vaṅgīso attanāva attano anabhiratiṃ vinodetvā abhiratiṃ uppādetvā tāyaṃ velāyaṃ imā gāthāyo abhāsi –

“Nikkhantaṃ vata maṃ santaṃ, agārasmānagāriyaṃ;

Vitakkā upadhāvanti, pagabbhā kaṇhato ime.

“Uggaputtā mahissāsā, sikkhitā daḷhadhammino;

Samantā parikireyyuṃ, sahassaṃ apalāyinaṃ.

“Sacepi etato [ettato (sī. pī. ka.), ettakā (syā. kaṃ.)] bhiyyo, āgamissanti itthiyo;

Neva maṃ byādhayissanti [byāthayissanti (?)], dhamme samhi patiṭṭhitaṃ.

“Sakkhī hi me sutaṃ etaṃ, buddhassādiccabandhuno;

Nibbānagamanaṃ maggaṃ, tattha me nirato mano.

“Evañce maṃ viharantaṃ, pāpima upagacchasi;

Tathā maccu karissāmi, na me maggampi dakkhasī”ti.

☸---------------------------------------------------------------------

第八 婆耆沙长老相应

［一］ 第一 出离

一 我是这样听说的。那时，尊者婆耆沙和他的导师尊者尼俱律陀劫波，一起住在阿腊毗的阿伽罗婆支提。

二 当时，尊者婆耆沙是出家不久的新比丘，被留下来看守寺院。

三 那时，有许多妇女打扮得漂漂亮亮，来到阿伽罗婆园林参观寺院。

四 当时，尊者婆耆沙看见那些妇女，心中生起了不乐，贪欲扰乱了他的心。

五 于是，尊者婆耆沙这样想：“我真是没有善缘啊，不是有善缘；我真是运气不好啊，不是运气好；我的心中生起了不乐，贪欲扰乱我的心。怎么可能由别人来消除我的不乐而让我生起喜乐呢？我应当自己消除自己的不乐，生起喜乐才对。”

六 于是，尊者婆耆沙自己消除了自己的不乐，生起了喜乐，并在那时诵出这些偈颂：

“我已出家，从在家到无家，

然而这些大胆的、来自黑暗（魔罗）的念头却来侵扰。

即使勇士之子，强大的弓箭手，

训练有素、意志坚定，

一千个不退却的战士从四面围攻，

就算比这更多的妇女前来，

也绝不能干扰我，因我已安住于正法。

我曾亲耳听闻此法，

来自太阳族亲属——佛陀；

那是通往涅槃的道路，我的心专注于此。

如果在我这样安住时，恶魔你（欲念）还来靠近，

死亡啊，我将让你如此，以至于你连我的道路都看不见！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/8. Vaṅgīsasaṃyutta 婆耆沙长老相应 (SN 8, 209-220)/8.1 Vaṅgīsavagga 婆耆沙长老品 (SN 8.1-12, 209-220)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.1.2 Aratīsutta 不快 (SN 8.2, 210)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Aratisuttaṃ

210. Ekaṃ samayaṃ…pe… āyasmā vaṅgīso āḷaviyaṃ viharati aggāḷave cetiye āyasmatā nigrodhakappena upajjhāyena saddhiṃ. Tena kho pana samayena āyasmā nigrodhakappo pacchābhattaṃ piṇḍapātapaṭikkanto vihāraṃ pavisati, sāyaṃ vā nikkhamati aparajju vā kāle. Tena kho pana samayena āyasmato vaṅgīsassa anabhirati uppannā hoti, rāgo cittaṃ anuddhaṃseti. Atha kho āyasmato vaṅgīsassa etadahosi – “alābhā vata me, na vata me lābhā; dulladdhaṃ vata me, na vata me suladdhaṃ; yassa me anabhirati uppannā, rāgo cittaṃ anuddhaṃseti; taṃ kutettha labbhā, yaṃ me paro anabhiratiṃ vinodetvā abhiratiṃ uppādeyya. Yaṃnūnāhaṃ attanāva attano anabhiratiṃ vinodetvā abhiratiṃ uppādeyyan”ti. Atha kho āyasmā vaṅgīso attanāva attano anabhiratiṃ vinodetvā abhiratiṃ uppādetvā tāyaṃ velāyaṃ imā gāthāyo abhāsi –

“Aratiñca ratiñca pahāya, sabbaso gehasitañca vitakkaṃ;

Vanathaṃ na kareyya kuhiñci, nibbanatho arato sa hi bhikkhu [sa bhikkhu (ka.)].

“Yamidha pathaviñca vehāsaṃ, rūpagatañca jagatogadhaṃ;

Kiñci parijīyati sabbamaniccaṃ, evaṃ samecca caranti mutattā.

“Upadhīsu janā gadhitāse [gathitāse (sī.)], diṭṭhasute paṭighe ca mute ca;

Ettha vinodaya chandamanejo, yo ettha na limpati taṃ munimāhu.

“Atha saṭṭhinissitā savitakkā, puthū janatāya adhammā niviṭṭhā;

Na ca vaggagatassa kuhiñci, no pana duṭṭhullabhāṇī sa bhikkhu.

“Dabbo cirarattasamāhito, akuhako nipako apihālu;

Santaṃ padaṃ ajjhagamā muni paṭicca, parinibbuto kaṅkhati kāla”ntntti.

☸---------------------------------------------------------------------

［二］ 第二 不乐

一 那时……（省略）……

二 尊者婆耆沙和他的导师尼俱律陀劫波，一起住在阿腊毗的阿伽罗婆支提。

三 当时，尊者尼俱律陀劫波从乞食回来，饭后便进入住所，或者到傍晚，或者到第二天早上才出来。

四 当时，尊者婆耆沙心中生起了不乐，贪欲扰乱了他的心。

五 于是，婆耆沙这样想：“我真是没有善缘啊，不是有善缘；我真是运气不好啊，不是运气好；我的心中生起了不乐，贪欲扰乱我的心。怎么可能由别人来消除我的不乐而让我生起喜乐呢？我应当自己消除自己的不乐，生起喜乐才对。”

六 于是，尊者婆耆沙自己消除了自己的不乐，生起了喜乐，并在那时诵出这些偈颂：

“舍弃不乐与喜乐，以及一切与家相关的思念，

不在任何地方生起贪欲之林，无欲无乐（离世俗乐），这才是比丘。

此世间大地与天空，以及世间存在的任何色法，

一切都在衰败、皆是无常，如此觉知而行的是解脱者。

人们执着于各种取着（烦恼的根源），于所见、所闻、所感（触）、所思；

在此处消除欲求吧，不动摇者，凡于此不染着者，人们称之为牟尼。

那些依止六十（种邪见）、充满思虑、为众多凡夫所深信的不正之法，

比丘既不趣入任何（邪见）群体，也不说粗恶语。

他有天赋，长夜安住禅定，不狡诈，敏锐，无贪求；

牟尼已证得寂静的境界，依此而般涅槃，等待着时节的到来。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/8. Vaṅgīsasaṃyutta 婆耆沙长老相应 (SN 8, 209-220)/8.1 Vaṅgīsavagga 婆耆沙长老品 (SN 8.1-12, 209-220)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.1.3 Pesalasutta 轻蔑温和者 (SN 8.3, 211)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Pesalasuttaṃ

211. Ekaṃ samayaṃ āyasmā vaṅgīso āḷaviyaṃ viharati aggāḷave cetiye āyasmatā nigrodhakappena upajjhāyena saddhiṃ. Tena kho pana samayena āyasmā vaṅgīso attano paṭibhānena aññe pesale bhikkhū atimaññati. Atha kho āyasmato vaṅgīsassa etadahosi – “alābhā vata me, na vata me lābhā; dulladdhaṃ vata me, na vata me suladdhaṃ; yvāhaṃ attano paṭibhānena aññe pesale bhikkhū atimaññāmī”ti. Atha kho āyasmā vaṅgīso attanāva attano vippaṭisāraṃ uppādetvā tāyaṃ velāyaṃ imā gāthāyo abhāsi –

“Mānaṃ pajahassu gotama, mānapathañca pajahassu;

Asesaṃ mānapathasmiṃ, samucchito vippaṭisārīhuvā cirarattaṃ.

“Makkhena makkhitā pajā, mānahatā nirayaṃ papatanti;

Socanti janā cirarattaṃ, mānahatā nirayaṃ upapannā.

“Na hi socati bhikkhu kadāci, maggajino sammāpaṭipanno;

Kittiñca sukhañca anubhoti, dhammadasoti tamāhu pahitattaṃ.

“Tasmā akhilodha padhānavā, nīvaraṇāni pahāya visuddho;

Mānañca pahāya asesaṃ, vijjāyantakaro samitāvī”ti.

☸---------------------------------------------------------------------

［三］ 第三 轻蔑温和者

一 那时，尊者婆耆沙和他的导师尊者尼俱律陀劫波，一起住在阿腊毗的阿伽罗婆支提。

二 当时，尊者婆耆沙因为自己的辩才，轻视其他温和的比丘们。

三 于是，尊者婆耆沙这样想：“我真是没有善缘啊，不是有善缘；我真是运气不好啊，不是运气好；我竟然因为自己的辩才而轻视其他温和的比丘们！”

四 于是尊者婆耆沙自己生起了悔意，并在那时诵出这些偈颂：

“舍弃我慢吧，乔达摩（族人）！连同我慢之道也一并舍弃！

彻底地（舍弃），在慢道上沉醉已久，必将长夜追悔。

被骄慢覆盖的众生，因我慢而被摧毁，堕入地狱；

人们长夜悲伤，因我慢而堕入地狱。

比丘绝不会悲伤，他是道的胜利者，是正确行持者；

他享受声誉与安乐，人们称他为见法者、精勤者。

因此，在此世间应精勤不懈，舍弃诸盖而达清净；

彻底舍弃我慢，以智慧终结（生死），成为寂静者。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/8. Vaṅgīsasaṃyutta 婆耆沙长老相应 (SN 8, 209-220)/8.1 Vaṅgīsavagga 婆耆沙长老品 (SN 8.1-12, 209-220)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.1.4 Ānandasutta 阿难 (SN 8.4, 212)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Ānandasuttaṃ

212. Ekaṃ samayaṃ āyasmā ānando sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi āyasmatā vaṅgīsena pacchāsamaṇena. Tena kho pana samayena āyasmato vaṅgīsassa anabhirati uppannā hoti, rāgo cittaṃ anuddhaṃseti. Atha kho āyasmā vaṅgīso āyasmantaṃ ānandaṃ gāthāya ajjhabhāsi –

“Kāmarāgena ḍayhāmi, cittaṃ me pariḍayhati;

Sādhu nibbāpanaṃ brūhi, anukampāya gotamā”ti.

“Saññāya vipariyesā, cittaṃ te pariḍayhati;

Nimittaṃ parivajjehi, subhaṃ rāgūpasaṃhitaṃ.

“Saṅkhāre parato passa, dukkhato mā ca attato;

Nibbāpehi mahārāgaṃ, mā ḍayhittho punappunaṃ.

“Asubhāya cittaṃ bhāvehi, ekaggaṃ susamāhitaṃ;

Sati kāyagatā tyatthu, nibbidābahulo bha.

“Animittañca bhāvehi, mānānusayamujjaha;

Tato mānābhisamayā, upasanto carissasī”ti.

☸---------------------------------------------------------------------

［四］ 第四 阿难

一 那时，尊者阿难住在舍卫城的祇树给孤独园。

二 当时，尊者阿难在上午时分穿好衣，拿着钵，由尊者婆耆沙作为随行沙门，进入舍卫城乞食。

三 当时，尊者婆耆沙心中生起了不乐，贪欲扰乱了他的心。

四 于是，尊者婆耆沙用偈颂对尊者阿难说：

“我被贪欲之火焚烧，我的心在燃烧；

请善为我说熄灭之法，乔达摩（族人），出于慈悲！”

五 ［阿难说：］ “因为想的颠倒，你的心在燃烧；

应当避开净相，那与贪欲相连。

观诸行为非我（是他），观为苦，勿观为我；

熄灭强烈的贪欲，不要一再地被焚烧。

应以不净（观）培育自心，令心专一、善得等持；

让身至念安住于你，多修习厌离。

并且修习无相观，舍弃慢随眠；

然后通过现观我慢（的灭尽），你将寂静地行持。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/8. Vaṅgīsasaṃyutta 婆耆沙长老相应 (SN 8, 209-220)/8.1 Vaṅgīsavagga 婆耆沙长老品 (SN 8.1-12, 209-220)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.1.5 Subhāsitasutta 善说 (SN 8.5, 213)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Subhāsitasuttaṃ

213. Sāvatthinidānaṃ. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Catūhi, bhikkhave, aṅgehi samannāgatā vācā subhāsitā hoti, no dubbhāsitā; anavajjā ca ananuvajjā ca viññūnaṃ. Katamehi catūhi? Idha, bhikkhave, bhikkhu subhāsitaṃyeva bhāsati no dubbhāsitaṃ, dhammaṃyeva bhāsati no adhammaṃ, piyaṃyeva bhāsati no appiyaṃ, saccaṃyeva bhāsati no alikaṃ. Imehi kho, bhikkhave, catūhi aṅgehi samannāgatā vācā subhāsitā hoti, no dubbhāsitā, anavajjā ca ananuvajjā ca viññūnan”ti. Idamavoca bhagavā, idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

“Subhāsitaṃ uttamamāhu santo,

Dhammaṃ bhaṇe nādhammaṃ taṃ dutiyaṃ;

Piyaṃ bhaṇe nāppiyaṃ taṃ tatiyaṃ,

Saccaṃ bhaṇe nālikaṃ taṃ catutthan”ti.

Atha kho āyasmā vaṅgīso uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – “paṭibhāti maṃ bhagavā, paṭibhāti maṃ sugatā”ti. “Paṭibhātu taṃ vaṅgīsā”ti bhagavā avoca. Atha kho āyasmā vaṅgīso bhagavantaṃ sammukhā sāruppāhi gāthāhi abhitthavi –

“Tameva vācaṃ bhāseyya, yāyattānaṃ na tāpaye;

Pare ca na vihiṃseyya, sā ve vācā subhāsitā.

“Piyavācaṃva bhāseyya, yā vācā paṭinanditā;

Yaṃ anādāya pāpāni, paresaṃ bhāsate piyaṃ.

“Saccaṃ ve amatā vācā, esa dhammo sanantano;

Sacce atthe ca dhamme ca, āhu santo patiṭṭhitā.

“Yaṃ buddho bhāsate vācaṃ, khemaṃ nibbānapattiyā;

Dukkhassantakiriyāya, sā ve vācānamuttamā”ti.

☸---------------------------------------------------------------------

［五］ 第五 善说

一 缘起于舍卫城……

二 在那里，世尊对诸比丘说：“诸比丘！”

三 “是的，世尊！”那些比丘回答世尊。

四 世尊这样说：“诸比丘！具备四种特征的言语，是善说而不是恶说；是无过失的，不会被智者指责。是哪四种呢？

五 诸比丘！在此，比丘只说善说而不说恶说；只说法而不说非法；只说爱语而不说非爱语；只说真实语而不说虚妄语。诸比丘！具备这四种特征的言语，是善说而不是恶说；是无过失的，不会被智者指责。”

六 世尊说了这番话，善逝说完这些后，导师接着又说了：

“圣者们说善说为最佳，（此为第一）；

应说法，不应说非法，这是第二；

应说爱语，不说非爱语，这是第三；

应说真实语，不说虚妄语，这是第四。”

七 这时，尊者婆耆沙从座位上站起，整理上衣偏袒右肩，朝着世尊合掌，对世尊这样说：“世尊！我有话想说！善逝！我有话想说！”

八 世尊说：“婆耆沙！请说吧。”

九 于是，尊者婆耆沙在世尊面前，用恰当的偈颂赞叹道：

“应当只说这样的言语：既不令自己苦恼，

也不会伤害他人，那样的言语才是善说。

应当只说令人喜爱的言语，那为听者所欢迎的言语；

不取他人的恶事，而说令人喜爱的话语。

真实语确实是甘露语，这是永恒的法；

圣者们说，他们安住于真实、义理与正法。

佛陀所说的言语，是为了达到安稳的涅槃，

为了彻底终结痛苦，那确实是言语中的无上语。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/8. Vaṅgīsasaṃyutta 婆耆沙长老相应 (SN 8, 209-220)/8.1 Vaṅgīsavagga 婆耆沙长老品 (SN 8.1-12, 209-220)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.1.6 Sāriputtasutta 舍利弗 (SN 8.6, 214)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Sāriputtasuttaṃ

214. Ekaṃ samayaṃ āyasmā sāriputto sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā sāriputto bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti poriyā vācāya vissaṭṭhāya anelagalāya [aneḷagalāya (sī. ka.), anelagaḷāya (syā. kaṃ. pī.)] atthassa viññāpaniyā. Te ca bhikkhū aṭṭhiṃ katvā manasi katvā sabbacetasā samannāharitvā ohitasotā dhammaṃ suṇanti. Atha kho āyasmato vaṅgīsassa etadahosi – “ayaṃ kho āyasmā sāriputto bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā. Te ca bhikkhū aṭṭhiṃ katvā manasi katvā sabbacetasā samannāharitvā ohitasotā dhammaṃ suṇanti. Yaṃnūnāhaṃ āyasmantaṃ sāriputtaṃ sammukhā sāruppāhi gāthāhi abhitthaveyyan”ti.

Atha kho āyasmā vaṅgīso uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yenāyasmā sāriputto tenañjaliṃ paṇāmetvā āyasmantaṃ sāriputtaṃ etadavoca – “paṭibhāti maṃ, āvuso sāriputta, paṭibhāti maṃ, āvuso sāriputtā”ti. “Paṭibhātu taṃ, āvuso vaṅgīsā”ti. Atha kho āyasmā vaṅgīso āyasmantaṃ sāriputtaṃ sammukhā sāruppāhi gāthāhi abhitthavi –

“Gambhīrapañño medhāvī, maggāmaggassa kovido;

Sāriputto mahāpañño, dhammaṃ deseti bhikkhunaṃ.

“Saṃkhittenapi deseti, vitthārenapi bhāsati;

Sāḷikāyiva nigghoso, paṭibhānaṃ udīrayi [udīriyi (syā. kaṃ.) udīriyati (sāmaññaphalasuttaṭīkānurūpaṃ)].

“Tassa taṃ desayantassa, suṇanti madhuraṃ giraṃ;

Sarena rajanīyena, savanīyena vaggunā;

Udaggacittā muditā, sotaṃ odhenti bhikkhavo”ti.

☸---------------------------------------------------------------------

［六］ 第六 舍利弗

一 那时，尊者舍利弗住在舍卫城的祇树给孤独园。

二 那时，尊者舍利弗用和蔼、清晰、流畅、能阐明意义的言语，向比丘们开示、劝导、策励、鼓励正法。那些比丘们用心专注，全神贯注，倾耳聆听法义。

三 这时尊者婆耆沙心里这样想：“这位尊者舍利弗，用和蔼、清晰、流畅、能阐明意义的言语，向比丘们开示、劝导、策励、鼓励正法。那些比丘们用心专注，全神贯注，倾耳聆听法义。我应当在尊者舍利弗面前，用恰当的偈颂来赞叹他。”

四 于是，尊者婆耆沙从座位上起来，整理上衣，偏袒右肩，向尊者舍利弗合掌，对尊者舍利弗这样说：“舍利弗贤友！我有感而发！舍利弗贤友！我有感而发！”

五 “婆耆沙贤友！请说吧！”

六 于是，尊者婆耆沙在尊者舍利弗面前，用恰当的偈颂赞叹道：

智慧深邃且贤明， 善辨道与非道途；

大智舍利弗尊者， 为诸比丘说正法。

时而简略地开示， 时而详细地阐述；

犹如舍利迦鸟鸣， 辩才应声而涌现。

当他宣说教法时， 众人聆听甜美音；

声音悦耳且动听， 令人愉悦心欢喜；

比丘们专注倾听， 内心雀跃而欣喜。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/8. Vaṅgīsasaṃyutta 婆耆沙长老相应 (SN 8, 209-220)/8.1 Vaṅgīsavagga 婆耆沙长老品 (SN 8.1-12, 209-220)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.1.7 Pavāraṇāsutta 自恣 (SN 8.7, 215)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Pavāraṇāsuttaṃ

215. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi sabbeheva arahantehi. Tena kho pana samayena bhagavā tadahuposathe pannarase pavāraṇāya bhikkhusaṅghaparivuto abbhokāse nisinno hoti. Atha kho bhagavā tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā bhikkhū āmantesi – “handa dāni, bhikkhave, pavāremi vo. Na ca me kiñci garahatha kāyikaṃ vā vācasikaṃ vā”ti.

Evaṃ vutte, āyasmā sāriputto uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – “na kho mayaṃ, bhante, bhagavato kiñci garahāma kāyikaṃ vā vācasikaṃ vā. Bhagavā hi, bhante, anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū maggavidū maggakovido. Maggānugā ca, bhante, etarahi sāvakā viharanti pacchā samannāgatā; ahañca kho, bhante, bhagavantaṃ pavāremi. Na ca me bhagavā kiñci garahati kāyikaṃ vā vācasikaṃ vā”ti.

“Na khvāhaṃ te, sāriputta, kiñci garahāmi kāyikaṃ vā vācasikaṃ vā. Paṇḍito tvaṃ, sāriputta, mahāpañño tvaṃ, sāriputta, puthupañño tvaṃ, sāriputta, hāsapañño tvaṃ, sāriputta, javanapañño tvaṃ, sāriputta, tikkhapañño tvaṃ, sāriputta, nibbedhikapañño tvaṃ, sāriputta. Seyyathāpi, sāriputta, rañño cakkavattissa jeṭṭhaputto pitarā pavattitaṃ cakkaṃ sammadeva anuppavatteti; evameva kho tvaṃ, sāriputta, mayā anuttaraṃ dhammacakkaṃ pavattitaṃ sammadeva anuppavattesī”ti.

“No ce kira me, bhante, bhagavā kiñci garahati kāyikaṃ vā vācasikaṃ vā. Imesaṃ pana, bhante, bhagavā pañcannaṃ bhikkhusatānaṃ na kiñci garahati kāyikaṃ vā vācasikaṃ vā”ti. “Imesampi khvāhaṃ, sāriputta, pañcannaṃ bhikkhusatānaṃ na kiñci garahāmi kāyikaṃ vā vācasikaṃ vā. Imesañhi, sāriputta, pañcannaṃ bhikkhusatānaṃ saṭṭhi bhikkhū tevijjā, saṭṭhi bhikkhū chaḷabhiññā, saṭṭhi bhikkhū ubhatobhāgavimuttā, atha itare paññāvimuttā”ti.

Atha kho āyasmā vaṅgīso uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – “paṭibhāti maṃ bhagavā, paṭibhāti maṃ sugatā”ti. “Paṭibhātu taṃ, vaṅgīsā”ti bhagavā avoca. Atha kho āyasmā vaṅgīso bhagavantaṃ sammukhā sāruppāhi gāthāhi abhitthavi –

“Ajja pannarase visuddhiyā, bhikkhū pañcasatā samāgatā;

Saṃyojanabandhanacchidā, anīghā khīṇapunabbhavā isī.

“Cakkavattī yathā rājā, amaccaparivārito;

Samantā anupariyeti, sāgarantaṃ mahiṃ imaṃ.

“Evaṃ vijitasaṅgāmaṃ, satthavāhaṃ anuttaraṃ;

Sāvakā payirupāsanti, tevijjā maccuhāyino.

“Sabbe bhagavato puttā, palāpettha na vijjati;

Taṇhāsallassa hantāraṃ, vande ādiccabandhunan”ti.

☸---------------------------------------------------------------------

［七］ 第七 自恣

一 那时，世尊与五百位比丘的大僧团一起住在舍卫城的东园鹿母讲堂，他们全都是阿罗汉。

二 那时，正值十五日的布萨自恣日，世尊被比丘僧团围绕着，坐在露天的地方。

三 这时，世尊环视默然的比丘僧团后，对比丘们说：

四 “诸位比丘！我现在邀请你们自恣。你们对我身体或言语方面，有什么可以指责的吗？”

五 听了这话，尊者舍利弗从座位上起来，整理上衣，偏袒右肩，向世尊合掌，对世尊这样说：“不，世尊！我们对世尊的身体或言语方面，没有任何可以指责的。世尊！因为是世尊令未生起的道生起，令未被认识的道被认识，宣说未被宣说的道；世尊是知晓道者、通达道者、善巧于道者。世尊！如今，弟子们随道而行，随后具足了道。世尊！我也邀请世尊自恣。世尊对我身体或言语方面，有什么可以指责的吗？”

六 “不，舍利弗！我对你的身体或言语方面，也没有任何可以指责的。舍利弗！你是贤者；舍利弗！你是大智慧者；舍利弗！你是广智慧者；舍利弗！你是速智慧者；舍利弗！你是利智慧者；舍利弗！你是决择智慧者。舍利弗！就像转轮王的长子能正确地转动父王所转动的轮宝一样；舍利弗！你也同样正确地随转我所转起的无上法轮。”

七 “世尊！如果世尊对我身体或言语方面，都没有任何可以指责的，那么世尊对这五百位比丘的身体或言语方面，有什么可以指责的吗？”

八 “舍利弗！我对这五百位比丘的身体或言语方面，也没有任何可以指责的。舍利弗！在这五百位比丘中，有六十位比丘是三明者，六十位比丘是六神通者，六十位比丘是俱分解脱者，其余的是慧解脱者。”

九 这时，尊者婆耆沙从座位上起来，整理上衣，偏袒右肩，向世尊合掌，对世尊这样说：

一〇 “世尊！我有感而发！善逝！我有感而发！”

一一 世尊说：“婆耆沙，请说吧。”

一二 于是，尊者婆耆沙在世尊面前，用恰当的偈颂赞叹道：

今日十五月圆时， 为求清净而自恣，

五百比丘齐聚集； 断除结缚与束缚，

不再轮回无烦恼， 他们皆是圣贤者。

犹如转轮圣王， 为众大臣所围绕，

巡行于此大地， 直至大海的边际。

同样，战胜烦恼者， 无上导师商队主，

弟子们恭敬围绕， 三明具足灭死神。

全都是世尊之子， 此处绝无戏论者；

礼敬拔除贪爱箭， 日之亲属乔达摩！

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/8. Vaṅgīsasaṃyutta 婆耆沙长老相应 (SN 8, 209-220)/8.1 Vaṅgīsavagga 婆耆沙长老品 (SN 8.1-12, 209-220)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.1.8 Parosahassasutta 千以上 (SN 8.8, 216)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Parosahassasuttaṃ

216. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme mahatā bhikkhusaṅghena saddhiṃ aḍḍhatelasehi bhikkhusatehi. Tena kho pana samayena bhagavā bhikkhū nibbānapaṭisaṃyuttāya dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti. Te ca bhikkhū aṭṭhiṃ katvā manasi katvā sabbacetasā samannāharitvā ohitasotā dhammaṃ suṇanti. Atha kho āyasmato vaṅgīsassa etadahosi – “ayaṃ kho bhagavā bhikkhū nibbānapaṭisaṃyuttāya dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti. Te ca bhikkhū aṭṭhiṃ katvā manasi katvā sabbacetasā samannāharitvā ohitasotā dhammaṃ suṇanti. Yaṃnūnāhaṃ bhagavantaṃ sammukhā sāruppāhi gāthāhi abhitthaveyyan”ti.

Atha kho āyasmā vaṅgīso uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – “paṭibhāti maṃ bhagavā, paṭibhāti maṃ sugatā”ti. “Paṭibhātu taṃ, vaṅgīsā”ti bhagavā avoca. Atha kho āyasmā vaṅgīso bhagavantaṃ sammukhā sāruppāhi gāthāhi abhitthavi –

“Parosahassaṃ bhikkhūnaṃ, sugataṃ payirupāsati;

Desentaṃ virajaṃ dhammaṃ, nibbānaṃ akutobhayaṃ.

“Suṇanti dhammaṃ vimalaṃ, sammāsambuddhadesitaṃ;

Sobhati vata sambuddho, bhikkhusaṅghapurakkhato.

“Nāganāmosi bhagavā, isīnaṃ isisattamo;

Mahāmeghova hutvāna, sāvake abhivassati.

“Divāvihārā nikkhamma, satthudassanakamyatā [satthudassanakāmatā (sī. syā. kaṃ.)];

Sāvako te mahāvīra, pāde vandati vaṅgīso”ti.

“Kiṃ nu te, vaṅgīsa, imā gāthāyo pubbe parivitakkitā, udāhu ṭhānasova taṃ paṭibhantī”ti? ‘Na kho me, bhante, imā gāthāyo pubbe parivitakkitā, atha kho ṭhānasova maṃ paṭibhantī’ti. ‘Tena hi taṃ, vaṅgīsa, bhiyyosomattāya pubbe aparivitakkitā gāthāyo paṭibhantū’ti. ‘Evaṃ, bhante’ti kho āyasmā vaṅgīso bhagavato paṭissutvā bhiyyosomattāya bhagavantaṃ pubbe aparivitakkitāhi gāthāhi abhitthavi –

“Ummaggapathaṃ [ummaggasataṃ (syā. kaṃ. ka.)] mārassa abhibhuyya, carati pabhijja khilāni;

Taṃ passatha bandhapamuñcakaraṃ, asitaṃ bhāgaso pavibhajaṃ.

“Oghassa nittharaṇatthaṃ, anekavihitaṃ maggaṃ akkhāsi;

Tasmiñce amate akkhāte, dhammaddasā ṭhitā asaṃhīrā.

“Pajjotakaro ativijjha [ativijjha dhammaṃ (sī. syā. kaṃ.)], sabbaṭṭhitīnaṃ atikkamamaddasa;

Ñatvā ca sacchikatvā ca, aggaṃ so desayi dasaddhānaṃ.

“Evaṃ sudesite dhamme,

Ko pamādo vijānataṃ dhammaṃ [ko pamādo vijānataṃ (sī. syā. kaṃ.)];

Tasmā hi tassa bhagavato sāsane;

Appamatto sadā namassamanusikkhe”ti.

☸---------------------------------------------------------------------

［八］ 第八 千以上

一 那时，世尊与一千二百五十位比丘的大僧团一起住在舍卫城的祇树给孤独园。

二 那时，世尊正以与涅槃相关的法语，向比丘们开示、劝导、策励、鼓励。那些比丘们用心专注，全神贯注，倾耳聆听法义。

三 这时，尊者婆耆沙心里这样想：“这位世尊正以与涅槃相关的法语，向比丘们开示、劝导、策励、鼓励。那些比丘们用心专注，全神贯注，倾耳聆听法义。我应当在世尊面前，用恰当的偈颂来赞叹他。”

四 于是，尊者婆耆沙从座位上起来，整理上衣，偏袒右肩，向世尊合掌，对世尊这样说：“世尊！我有感而发！善逝！我有感而发！”

五 世尊说：“婆耆沙，请说吧。”

六 于是，尊者婆耆沙在世尊面前，用恰当的偈颂赞叹道：

超过千数的比丘， 围绕善逝而敬奉；

世尊宣说离尘垢， 无畏安稳之涅槃。

他们聆听清净法， 由正等觉者开示；

世尊为僧团围绕， 诚然辉耀如佛陀。

世尊您是龙象尊， 诸仙人中第七仙；

犹如天空大密云， 滋润灌溉诸声闻。

为见导师而出离， 从白日禅住出来；

您的弟子婆耆沙， 礼敬大雄之双足。

七 “婆耆沙！这些偈颂是你以前就构思好的，还是当场即兴想到的？”

八 “世尊！这些偈颂不是我以前构思好的，而是当场即兴想到的。”

九 “既然如此，婆耆沙！请进一步即兴创作更多以前未曾构思过的偈颂吧！”

一〇 “是的，世尊！”尊者婆耆沙回答世尊后，进一步以先前未曾构思过的偈颂赞叹世尊：

征服魔罗邪道途， 行于破除诸障碍；

请看解脱束缚者， 分别细致说妙法。

为度瀑流之彼岸， 开示种种解脱道；

当此不死法开示， 见法者安住不动。

如光照耀彻通达， 超越一切立足处；

亲知实证之后， 为十方众说最上。

如此善说之正法， 了知法者岂放逸？

是故于此世尊教， 常应不放逸敬学！

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/8. Vaṅgīsasaṃyutta 婆耆沙长老相应 (SN 8, 209-220)/8.1 Vaṅgīsavagga 婆耆沙长老品 (SN 8.1-12, 209-220)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.1.9 Koṇḍaññasutta 憍陈如 (SN 8.9, 217)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Koṇḍaññasuttaṃ

217. Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho āyasmā aññāsikoṇḍañño [aññākoṇḍañño (sī. syā. kaṃ.)] sucirasseva yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavato pādāni mukhena ca paricumbati, pāṇīhi ca parisambāhati, nāmañca sāveti – “koṇḍaññohaṃ, bhagavā, koṇḍaññohaṃ, sugatā”ti. Atha kho āyasmato vaṅgīsassa etadahosi – “ayaṃ kho āyasmā aññāsikoṇḍañño sucirasseva yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavato pādāni mukhena ca paricumbati, pāṇīhi ca parisambāhati, nāmañca sāveti – ‘koṇḍaññohaṃ, bhagavā, koṇḍaññohaṃ, sugatā’ti. Yaṃnūnāhaṃ āyasmantaṃ aññāsikoṇḍaññaṃ bhagavato sammukhā sāruppāhi gāthāhi abhitthaveyyan”ti.

Atha kho āyasmā vaṅgīso uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – “paṭibhāti maṃ, bhagavā, paṭibhāti maṃ, sugatā”ti. “Paṭibhātu taṃ, vaṅgīsā”ti bhagavā avoca. Atha kho āyasmā vaṅgīso āyasmantaṃ aññāsikoṇḍaññaṃ bhagavato sammukhā sāruppāhi gāthāhi abhitthavi –

“Buddhānubuddho so thero, koṇḍañño tibbanikkamo;

Lābhī sukhavihārānaṃ, vivekānaṃ abhiṇhaso.

“Yaṃ sāvakena pattabbaṃ, satthusāsanakārinā;

Sabbassa taṃ anuppattaṃ, appamattassa sikkhato.

“Mahānubhāvo tevijjo, cetopariyāyakovido;

Koṇḍañño buddhadāyādo [buddhasāvako (pī.)], pāde vandati satthuno”ti.

☸---------------------------------------------------------------------

［九］ 第九 憍陈如

一 那时，世尊住在王舍城的竹林迦兰陀园。

二 那时，尊者阿若憍陈如，过了很久才来到世尊那里。他来到后，头面顶礼世尊双足，用嘴亲吻世尊的双足，用双手按摩，并报上自己的名字：“世尊！我是憍陈如！善逝！我是憍陈如！”

三 这时，尊者婆耆沙心里这样想：“这位尊者阿若憍陈如，过了很久才来到世尊那里，头面顶礼世尊双足，用嘴亲吻世尊的双足，用双手按摩，并报上自己的名字：‘世尊！我是憍陈如！善逝！我是憍陈如！’我应当在世尊面前，用恰当的偈颂来赞叹尊者阿若憍陈如。”

四 于是，尊者婆耆沙从座位上起来，整理上衣，偏袒右肩，向世尊合掌，对世尊这样说：“世尊！我有感而发！善逝！我有感而发！”

五 世尊说：“婆耆沙！请说吧。”

六 于是，尊者婆耆沙在世尊面前，以恰当的偈颂赞叹尊者阿若憍陈如：

长老憍陈如， 随佛而觉悟，

精勤勇猛者； 屡屡获安乐，

常住于远离。 凡是遵师教，

弟子所应证； 不放逸修学，

他已证得彼。 具足大威力，

三明已达至； 善巧他心智，

佛法继承人； 憍陈如顶礼，

大导师双足。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/8. Vaṅgīsasaṃyutta 婆耆沙长老相应 (SN 8, 209-220)/8.1 Vaṅgīsavagga 婆耆沙长老品 (SN 8.1-12, 209-220)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.1.10 Moggallānasutta 目犍连 (SN 8.10, 218)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Moggallānasuttaṃ

218. Ekaṃ samayaṃ bhagavā rājagahe viharati isigilipasse kāḷasilāyaṃ mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi sabbeheva arahantehi. Tesaṃ sudaṃ āyasmā mahāmoggallāno cetasā cittaṃ samannesati [samanvesati (syā. aṭṭha.)] vippamuttaṃ nirupadhiṃ. Atha kho āyasmato vaṅgīsassa etadahosi – “ayaṃ kho bhagavā rājagahe viharati isigilipasse kāḷasilāyaṃ mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi sabbeheva arahantehi. Tesaṃ sudaṃ āyasmā mahāmoggallāno cetasā cittaṃ samannesati vippamuttaṃ nirupadhiṃ. Yaṃnūnāhaṃ āyasmantaṃ mahāmoggallānaṃ bhagavato sammukhā sāruppāhi gāthāhi abhitthaveyyan”ti.

Atha kho āyasmā vaṅgīso uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – “paṭibhāti maṃ, bhagavā, paṭibhāti maṃ, sugatā”ti. “Paṭibhātu taṃ, vaṅgīsā”ti bhagavā avoca. Atha kho āyasmā vaṅgīso āyasmantaṃ mahāmoggallānaṃ bhagavato sammukhā sāruppāhi gāthāhi abhitthavi –

“Nagassa passe āsīnaṃ, muniṃ dukkhassa pāraguṃ;

Sāvakā payirupāsanti, tevijjā maccuhāyino.

“Te cetasā anupariyeti [anupariyesati (sī. syā. kaṃ.)], moggallāno mahiddhiko;

Cittaṃ nesaṃ samannesaṃ [samanvesaṃ (syā. aṭṭha.)], vippamuttaṃ nirūpadhiṃ.

“Evaṃ sabbaṅgasampannaṃ, muniṃ dukkhassa pāraguṃ;

Anekākārasampannaṃ, payirupāsanti gotaman”ti.

☸---------------------------------------------------------------------

［一〇］ 第十 目犍连

一 那时，世尊与五百位比丘的大僧团一起住在王舍城仙人山侧的黑石处，他们全都是阿罗汉。那时，尊者大目犍连正用心遍查他们的心，了知他们已解脱、无所依附。

二 这时，尊者婆耆沙心里这样想：“这位世尊与五百位比丘的大僧团一起住在王舍城仙人山侧的黑石处，他们全都是阿罗汉。尊者大目犍连正用心遍查他们的心，了知他们已解脱、无所依附。我应当在世尊面前，用恰当的偈颂来赞叹尊者大目犍连。”

三 于是，尊者婆耆沙从座位上起来，整理上衣，偏袒右肩，向世尊合掌，对世尊这样说：“世尊！我有感而发！善逝！我有感而发！”

四 世尊说：“婆耆沙！请说吧。”

五 于是，尊者婆耆沙在世尊面前，以恰当的偈颂赞叹尊者大目犍连：

安坐山岩边， 牟尼苦彼岸；

声闻皆敬奉， 三明灭死神。

大神通目连， 以心随遍寻；

探察彼等心， 解脱无所依。

如此全具足， 牟尼苦彼岸；

具足种种德， 彼等敬乔达摩！

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/8. Vaṅgīsasaṃyutta 婆耆沙长老相应 (SN 8, 209-220)/8.1 Vaṅgīsavagga 婆耆沙长老品 (SN 8.1-12, 209-220)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.1.11 Gaggarāsutta 伽伽罗池 (SN 8.11, 219)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Gaggarāsuttaṃ

219. Ekaṃ samayaṃ bhagavā campāyaṃ viharati gaggarāya pokkharaṇiyā tīre mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi sattahi ca upāsakasatehi sattahi ca upāsikāsatehi anekehi ca devatāsahassehi. Tyāssudaṃ bhagavā atirocati [ativirocati (ka.)] vaṇṇena ceva yasasā ca. Atha kho āyasmato vaṅgīsassa etadahosi – “ayaṃ kho bhagavā campāyaṃ viharati gaggarāya pokkharaṇiyā tīre mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi sattahi ca upāsakasatehi sattahi ca upāsikāsatehi anekehi ca devatāsahassehi. Tyāssudaṃ bhagavā atirocati vaṇṇena ceva yasasā ca. Yaṃnūnāhaṃ bhagavantaṃ sammukhā sāruppāya gāthāya abhitthaveyyan”ti.

Atha kho āyasmā vaṅgīso uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – “paṭibhāti maṃ, bhagavā, paṭibhāti maṃ, sugatā”ti. “Paṭibhātu taṃ, vaṅgīsā”ti bhagavā avoca. Atha kho āyasmā vaṅgīso bhagavantaṃ sammukhā sāruppāya gāthāya abhitthavi –

“Cando yathā vigatavalāhake nabhe,

Virocati vigatamalova bhāṇumā;

Evampi aṅgīrasa tvaṃ mahāmuni,

Atirocasi yasasā sabbalokan”ti.

☸---------------------------------------------------------------------

［一一］ 第十一 伽伽罗池

一 那时，世尊住在瞻波城伽伽罗莲池的岸边，与五百位比丘的大僧团、七百位优婆塞、七百位优婆夷以及数千位天神在一起。世尊以其色身和声望，光芒远胜于他们。

二 这时，尊者婆耆沙心里这样想：“这位世尊住在瞻波城伽伽罗莲池的岸边，与五百位比丘的大僧团、七百位优婆塞、七百位优婆夷以及数千位天神在一起。世尊以其色身和声望，光芒远胜于他们。我应当在世尊面前，用恰当的偈颂来赞叹他。”

三 于是，尊者婆耆沙从座位上起来，整理上衣，偏袒右肩，向世尊合掌，对世尊这样说：“世尊！我有感而发！善逝！我有感而发！”

四 世尊说：“婆耆沙！请说吧。”

五 于是，尊者婆耆沙在世尊面前，以恰当的偈颂赞叹道：

犹如皓月当空照， 云翳散尽现晴空；

亦如太阳离尘垢， 光芒万丈极璀璨；

大牟尼您鸯耆罗， 亦复如是以声望，

光辉普照遍世间！

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/8. Vaṅgīsasaṃyutta 婆耆沙长老相应 (SN 8, 209-220)/8.1 Vaṅgīsavagga 婆耆沙长老品 (SN 8.1-12, 209-220)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.1.12 Vaṅgīsasutta 婆耆沙 (SN 8.12, 220)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

12. Vaṅgīsasuttaṃ

220. Ekaṃ samayaṃ āyasmā vaṅgīso sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā vaṅgīso aciraarahattappatto hutvā [hoti (sī. syā. kaṃ.)] vimuttisukhaṃ paṭisaṃvedī [vimuttisukhapaṭisaṃvedī (sī. pī.)] tāyaṃ velāyaṃ imā gāthāyo abhāsi –

“Kāveyyamattā vicarimha pubbe, gāmā gāmaṃ purā puraṃ;

Athaddasāma sambuddhaṃ, saddhā no upapajjatha.

“So me dhammamadesesi, khandhāyatanadhātuyo [khandhe āyatanāni dhātuyo (syā. kaṃ. pī. ka.)];

Tassāhaṃ dhammaṃ sutvāna, pabbajiṃ anagāriyaṃ.

“Bahunnaṃ vata atthāya, bodhiṃ ajjhagamā muni;

Bhikkhūnaṃ bhikkhunīnañca, ye niyāmagataddasā.

“Svāgataṃ vata me āsi, mama buddhassa santike;

Tisso vijjā anuppattā, kataṃ buddhassa sāsanaṃ.

“Pubbenivāsaṃ jānāmi, dibbacakkhuṃ visodhitaṃ;

Tevijjo iddhipattomhi, cetopariyāyakovido”ti.

Vaṅgīsasaṃyuttaṃ samattaṃ.

Tassuddānaṃ –

Nikkhantaṃ arati ceva, pesalā atimaññanā;

Ānandena subhāsitā, sāriputtapavāraṇā;

Parosahassaṃ koṇḍañño, moggallānena gaggarā;

Vaṅgīsena dvādasāti.

☸---------------------------------------------------------------------

［一二］ 第十二 婆耆沙

一 那时，尊者婆耆沙住在舍卫城的祇树给孤独园。

二 那时，尊者婆耆沙刚证得阿罗汉果不久，正感受着解脱之乐，在那时，他诵出了这些偈颂：

往昔我沉迷诗歌， 从村游到村，从城游到城；

后来看见了佛陀， 于我生起了信心。

他为我宣说正法： 诸蕴、处以及诸界；

我听闻他的法后， 舍离家庭而出家。

实为众多人之益， 牟尼觉悟了菩提；

为诸比丘比丘尼， 他们见到决定道。

我来到佛陀面前， 实乃是善来此处；

三明我已达成就， 佛陀教法已完成。

我了知我的宿命， 天眼清净已达成；

我是三明神通者， 善巧通达他心智。

此摄颂：

出离与不乐， 温和与轻蔑；

阿难和善说， 舍利弗自恣；

千以上憍陈如， 目犍连伽伽罗；

以及婆耆沙， 总计为十二。

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/9. Vanasaṃyutta 森林相应 (SN 9, 221-234)/9.1 Vanavagga 森林品 (SN 9.1-14, 221-234)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9.1.1 Vivekasutta 远离 (SN 9.1, 221)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Vanasaṃyuttaṃ

1. Vivekasuttaṃ

221. Evaṃ me sutaṃ – ekaṃ samayaṃ aññataro bhikkhu kosalesu viharati aññatarasmiṃ vanasaṇḍe. Tena kho pana samayena so bhikkhu divāvihāragato pāpake akusale vitakke vitakketi gehanissite. Atha kho yā tasmiṃ vanasaṇḍe adhivatthā devatā tassa bhikkhuno anukampikā atthakāmā taṃ bhikkhuṃ saṃvejetukāmā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ gāthāhi ajjhabhāsi –

“Vivekakāmosi vanaṃ paviṭṭho,

Atha te mano niccharatī bahiddhā;

Jano janasmiṃ vinayassu chandaṃ,

Tato sukhī hohisi vītarāgo.

“Aratiṃ pajahāsi sato, bhavāsi sataṃ taṃ sārayāmase;

Pātālarajo hi duttaro, mā taṃ kāmarajo avāhari.

“Sakuṇo yathā paṃsukunthito [paṃsukuṇṭhito (ka.), paṃsukuṇḍito (sī. syā. kaṃ. pī.)], vidhunaṃ pātayati sitaṃ rajaṃ;

Evaṃ bhikkhu padhānavā satimā, vidhunaṃ pātayati sitaṃ raja”ntntti.

Atha kho so bhikkhu tāya devatāya saṃvejito saṃvegamāpādīti.

☸---------------------------------------------------------------------

第九 森林相应

［一］ 第一 远离

一 如是我闻。一时，有一位比丘住在拘萨罗国的一片森林里。

二 那时，那位比丘在白天禅修时，生起了与在家生活相关的恶、不善的念头。

三 这时，居住在那片森林里的天神，出于对那位比丘的怜悯和利益之心，想要警醒他，便来到那位比丘的跟前。

四 走近后，用偈颂对那位比丘说：

你为求远离，而进入森林，

心念却反而，驰骋于外境；

对人当调伏，对欲当去除，

然后无贪欲，你将得安乐。

舍离不乐吧！你要具正念！

我们来提醒你，记住正念！

轮回的尘垢，实在难超越，

莫让欲尘垢，将你带下去！

犹如沾尘鸟，振翅抖落尘，

比丘精进者，具足正念者，

亦当抖落那，依附的尘垢！

五 于是，那位比丘受到天神的警醒，生起了紧迫感。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/9. Vanasaṃyutta 森林相应 (SN 9, 221-234)/9.1 Vanavagga 森林品 (SN 9.1-14, 221-234)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9.1.2 Upaṭṭhānasutta 看护 (SN 9.2, 222)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Upaṭṭhānasuttaṃ

222. Ekaṃ samayaṃ aññataro bhikkhu kosalesu viharati aññatarasmiṃ vanasaṇḍe. Tena kho pana samayena so bhikkhu divāvihāragato supati. Atha kho yā tasmiṃ vanasaṇḍe adhivatthā devatā tassa bhikkhuno anukampikā atthakāmā taṃ bhikkhuṃ saṃvejetukāmā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ gāthāhi ajjhabhāsi –

“Uṭṭhehi bhikkhu kiṃ sesi, ko attho supitena [supinena (sī.)] te;

Āturassa hi kā niddā, sallaviddhassa ruppato.

“Yāya saddhāya pabbajito [yāya saddhāpabbajito (sī. syā. kaṃ.)], agārasmānagāriyaṃ;

Tameva saddhaṃ brūhehi, mā niddāya vasaṃ gamī”ti.

“Aniccā addhuvā kāmā, yesu mandova mucchito;

Baddhesu [khandhesu (sī.)] muttaṃ asitaṃ, kasmā pabbajitaṃ tape.

“Chandarāgassa vinayā, avijjāsamatikkamā;

Taṃ ñāṇaṃ paramodānaṃ [pariyodātaṃ (sī. pī.), paramodātaṃ (syā. kaṃ.), paramavodānaṃ (sī. aṭṭha.)], kasmā pabbajitaṃ tape.

“Chetvā [bhetvā (sī. syā. kaṃ. pī.)] avijjaṃ vijjāya, āsavānaṃ parikkhayā;

Asokaṃ anupāyāsaṃ, kasmā pabbajitaṃ tape.

“Āraddhavīriyaṃ pahitattaṃ, niccaṃ daḷhaparakkamaṃ;

Nibbānaṃ abhikaṅkhantaṃ, kasmā pabbajitaṃ tape”ti.

☸---------------------------------------------------------------------

［二］ 第二 看护

一 一时，有一位比丘住在拘萨罗国的一片森林里。

二 那时，那位比丘在白天禅修时正在睡觉。

三 这时，居住在那片森林里的天神，出于对那位比丘的怜悯和利益之心，想要警醒他，便来到那位比丘的跟前。

四 走近后，用偈颂对那位比丘说：

起来！比丘！为何要睡？

睡觉对你，有何益处？

病苦缠身，犹如中箭，

苦恼之人，岂能安眠？

你怀信心，舍家出家，

当培育此，出家信心，

莫被睡眠，所征服了！

五 ［比丘答：］ 诸欲无常不稳定， 愚痴之人才沉醉；

我已解脱无依附， 为何责备出家人？

已调伏了欲与贪， 已超越了诸无明；

智慧极为清净者， 为何责备出家人？

以智慧破除无明， 诸烦恼漏已灭尽；

无忧亦无恼之人， 为何责备出家人？

发勤精进策励己， 恒常勇猛不退转；

希求向往涅槃者， 为何责备出家人？

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/9. Vanasaṃyutta 森林相应 (SN 9, 221-234)/9.1 Vanavagga 森林品 (SN 9.1-14, 221-234)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9.1.3 Kassapagottasutta 迦叶 (SN 9.3, 223)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Kassapagottasuttaṃ

223. Ekaṃ samayaṃ āyasmā kassapagotto kosalesu viharati aññatarasmiṃ vanasaṇḍe. Tena kho pana samayena āyasmā kassapagotto divāvihāragato aññataraṃ chetaṃ ovadati. Atha kho yā tasmiṃ vanasaṇḍe adhivatthā devatā āyasmantaṃ kassapagottaṃ saṃvejetukāmā yenāyasmā kassapagotto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ kassapagottaṃ gāthāhi ajjhabhāsi –

“Giriduggacaraṃ chetaṃ, appapaññaṃ acetasaṃ;

Akāle ovadaṃ bhikkhu, mandova paṭibhāti maṃ.

“Suṇāti na vijānāti, āloketi na passati;

Dhammasmiṃ bhaññamānasmiṃ, atthaṃ bālo na bujjhati.

“Sacepi dasa pajjote, dhārayissasi kassapa;

Neva dakkhati rūpāni, cakkhu hissa na vijjatī”ti.

Atha kho āyasmā kassapagotto tāya devatāya saṃvejito saṃvegamāpādīti.

☸---------------------------------------------------------------------

［三］ 迦叶（猎夫）

一 一时，尊者迦叶族姓者住在拘萨罗国的一片森林里。

二 那时，尊者迦叶族姓者在白天禅修时，正在教诫一个猎人。

三 这时，居住在那片森林里的天神，想要警醒尊者迦叶族姓者，便来到尊者迦叶族姓者的跟前。

四 走近后，用偈颂对尊者迦叶族姓者说：

山中险地行走者， 猎人少慧无心智；

比丘非时教诫他， 我看你犹如愚者。

他虽听闻不理解， 虽用眼看却不见；

即使为他讲正法， 愚人不了其中义。

迦叶！即使你持有， 十个火把去照亮；

他仍不能见色相， 因为他没有眼睛！

五 于是，尊者迦叶族姓者受到天神的警醒，生起了紧迫感。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/9. Vanasaṃyutta 森林相应 (SN 9, 221-234)/9.1 Vanavagga 森林品 (SN 9.1-14, 221-234)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9.1.4 Sambahulasutta 多数 (SN 9.4, 224)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Sambahulasuttaṃ

224. Ekaṃ samayaṃ sambahulā bhikkhū kosalesu viharanti aññatarasmiṃ vanasaṇḍe. Atha kho te bhikkhū vassaṃvuṭṭhā [vassaṃvutthā (sī. syā. kaṃ. pī.)] temāsaccayena cārikaṃ pakkamiṃsu. Atha kho yā tasmiṃ vanasaṇḍe adhivatthā devatā te bhikkhū apassantī paridevamānā tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsi –

“Arati viya mejja khāyati,

Bahuke disvāna vivitte āsane;

Te cittakathā bahussutā,

Kome gotamasāvakā gatā”ti.

Evaṃ vutte, aññatarā devatā taṃ devataṃ gāthāya paccabhāsi –

“Māgadhaṃ gatā kosalaṃ gatā, ekacciyā pana vajjibhūmiyā;

Magā viya asaṅgacārino, aniketā viharanti bhikkhavo”ti.

☸---------------------------------------------------------------------

［四］ 第四 多数（游方者）

一 一时，有许多比丘住在拘萨罗国的一片森林里。

二 后来，那些比丘们在雨季安居结束后，经过了三个月，便外出游方去了。

三 这时，居住在那片森林里的天神，因为看不到那些比丘而悲伤，在那时诵出了这首偈颂：

今日我似感不乐， 见到许多空座位；

那些多闻善说法， 乔达摩的声闻众，

他们到哪里去了？

四 听了这话，另一位天神用偈颂回答那位天神说：

他们去了摩揭陀， 去了拘萨罗，

有些则去了跋耆国； 犹如野鹿无系缚，

比丘无家随处住。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/9. Vanasaṃyutta 森林相应 (SN 9, 221-234)/9.1 Vanavagga 森林品 (SN 9.1-14, 221-234)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9.1.5 Ānandasutta 阿难 (SN 9.5, 225)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Ānandasuttaṃ

225. Ekaṃ samayaṃ āyasmā ānando kosalesu viharati aññatarasmiṃ vanasaṇḍe. Tena kho pana samayena āyasmā ānando ativelaṃ gihisaññattibahulo viharati. Atha kho yā tasmiṃ vanasaṇḍe adhivatthā devatā āyasmato ānandassa anukampikā atthakāmā āyasmantaṃ ānandaṃ saṃvejetukāmā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ gāthāya ajjhabhāsi –

“Rukkhamūlagahanaṃ pasakkiya, nibbānaṃ hadayasmiṃ opiya;

Jhā gotama mā pamādo [mā ca pamādo (sī. pī.)], kiṃ te biḷibiḷikā karissatī”ti.

Atha kho āyasmā ānando tāya devatāya saṃvejito saṃvegamāpādīti.

☸---------------------------------------------------------------------

［五］ 第五 阿难

一 一时，尊者阿难住在拘萨罗国的一片森林里。

二 那时，尊者阿难过多地与在家人交往而住。

三 这时，居住在那片森林里的天神，出于对尊者阿难的怜悯和利益之心，想要警醒他，便来到尊者阿难的跟前，用偈颂对尊者阿难说：

深入树下林丛中， 将心专注于涅槃；

乔达摩！当修禅那， 切莫放逸！

喧嚣嘈杂对你， 将会有何益处？

四 于是，尊者阿难受到天神的警醒，生起了紧迫感。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/9. Vanasaṃyutta 森林相应 (SN 9, 221-234)/9.1 Vanavagga 森林品 (SN 9.1-14, 221-234)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9.1.6 Anuruddhasutta 阿那律 (SN 9.6, 226)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Anuruddhasuttaṃ

226. Ekaṃ samayaṃ āyasmā anuruddho kosalesu viharati aññatarasmiṃ vanasaṇḍe. Atha kho aññatarā tāvatiṃsakāyikā devatā jālinī nāma āyasmato anuruddhassa purāṇadutiyikā yenāyasmā anuruddho tenupasaṅkami; upasaṅkamitvā āyasmantaṃ anuruddhaṃ gāthāya ajjhabhāsi –

“Tattha cittaṃ paṇidhehi, yattha te vusitaṃ pure;

Tāvatiṃsesu devesu, sabbakāmasamiddhisu;

Purakkhato parivuto, devakaññāhi sobhasī”ti.

“Duggatā devakaññāyo, sakkāyasmiṃ patiṭṭhitā;

Te cāpi duggatā sattā, devakaññāhi patthitā”ti.

“Na te sukhaṃ pajānanti, ye na passanti nandanaṃ;

Āvāsaṃ naradevānaṃ, tidasānaṃ yasassinan”ti.

“Na tvaṃ bāle vijānāsi, yathā arahataṃ vaco;

Aniccā sabbasaṅkhārā, uppādavayadhammino;

Uppajjitvā nirujjhanti, tesaṃ vūpasamo sukho.

“Natthi dāni punāvāso, devakāyasmi jālini;

Vikkhīṇo jātisaṃsāro, natthi dāni punabbhavo”ti.

☸---------------------------------------------------------------------

［六］ 第六 阿那律

一 一时，尊者阿那律住在拘萨罗国的一片森林里。

二 这时，一位属于忉利天众、名叫阇里尼的天女，她是尊者阿那律过去世的妻子，来到尊者阿那律的跟前。

三 走近后，用偈颂对尊者阿那律说：

你应将心专注于， 你往昔所居住处；

在忉利天的天众中， 那里具足一切欲；

受天女围绕服侍， 你将大放光彩！

四 ［阿那律答：］ 天女们困于其中， 执着于自身存在；

那些追求天女者， 众生同样也困顿。

五 ［阇里尼说：］ 他们不知何为乐， 若未见难陀那园；

那是荣耀诸天神， 三十三天的居所！

六 ［阿那律答：］ 愚者你不知道， 阿罗汉们的话语：

一切行皆是无常， 是生起灭去之法；

生起之后必会灭， 它们的寂静是乐。

阇里尼！我已不再， 会再生于天界中；

生死轮回已灭尽， 如今再无后世有！

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/9. Vanasaṃyutta 森林相应 (SN 9, 221-234)/9.1 Vanavagga 森林品 (SN 9.1-14, 221-234)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9.1.7 Nāgadattasutta 那伽达多 (SN 9.7, 227)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Nāgadattasuttaṃ

227. Ekaṃ samayaṃ āyasmā nāgadatto kosalesu viharati aññatarasmiṃ vanasaṇḍe. Tena kho pana samayena āyasmā nāgadatto atikālena gāmaṃ pavisati, atidivā paṭikkamati. Atha kho yā tasmiṃ vanasaṇḍe adhivatthā devatā āyasmato nāgadattassa anukampikā atthakāmā āyasmantaṃ nāgadattaṃ saṃvejetukāmā yenāyasmā nāgadatto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ nāgadattaṃ gāthāhi ajjhabhāsi –

“Kāle pavisa nāgadatta, divā ca āgantvā ativelacārī;

Saṃsaṭṭho gahaṭṭhehi, samānasukhadukkho.

“Bhāyāmi nāgadattaṃ suppagabbhaṃ, kulesu vinibaddhaṃ;

Mā heva maccurañño balavato, antakassa vasaṃ upesī”ti [vasameyyāti (sī. pī.), vasamesīti (syā. kaṃ.)].

Atha kho āyasmā nāgadatto tāya devatāya saṃvejito saṃvegamāpādīti.

☸---------------------------------------------------------------------

［七］ 第七 那伽达多

一 那时，尊者那伽达多住在拘萨罗国的一片茂密森林里。

二 那时，尊者那伽达多清晨很早就进入村庄，过了中午很晚才回到林中。

三 那时，住在森林里的一位天神，同情尊者那伽达多，想要警醒尊者那伽达多，让他思考有益的事情，来到尊者那伽达多的住处。

四 到达后，用偈颂对尊者那伽达多说：

那伽达多朋友 你太早进入村庄

太阳晚落才回林 与在家人交往

同他们感受苦乐 我为那伽达多

只怕你太大胆 与在家人交往

强大的死王 将使你落入恶魔手中

五 那时，尊者那伽达多，受到天神的警醒而感到警觉。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/9. Vanasaṃyutta 森林相应 (SN 9, 221-234)/9.1 Vanavagga 森林品 (SN 9.1-14, 221-234)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9.1.8 Kulagharaṇīsutta 家妇 (SN 9.8, 228)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Kulagharaṇīsuttaṃ

228. Ekaṃ samayaṃ aññataro bhikkhu kosalesu viharati aññatarasmiṃ vanasaṇḍe. Tena kho pana samayena so bhikkhu aññatarasmiṃ kule ativelaṃ ajjhogāḷhappatto viharati. Atha kho yā tasmiṃ vanasaṇḍe adhivatthā devatā tassa bhikkhuno anukampikā atthakāmā taṃ bhikkhuṃ saṃvejetukāmā yā tasmiṃ kule kulagharaṇī, tassā vaṇṇaṃ abhinimminitvā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ gāthāya ajjhabhāsi –

“Nadītīresu saṇṭhāne, sabhāsu rathiyāsu ca;

Janā saṅgamma mantenti, mañca tañca [tvañca (ka.)] kimantaran”ti.

“Bahūhi saddā paccūhā, khamitabbā tapassinā;

Na tena maṅku hotabbaṃ, na hi tena kilissati.

“Yo ca saddaparittāsī, vane vātamigo yathā;

Lahucittoti taṃ āhu, nāssa sampajjate vatan”ti.

☸---------------------------------------------------------------------

［八］ 第八 家妇

一 那时，有一位比丘住在拘萨罗国的一片茂密森林里。

二 那时，这位比丘过多地与在家人亲近（或：沉溺于在家生活）。

三 那时，住在那片森林里的一位天神，同情那位比丘，想要警醒他，让他思考有益的事情，于是化作那位比丘常去的在家人的家妇模样，来到那位比丘的住处。

四 到达后，用偈颂对那位比丘说：

在河岸边或空地上， 在集会堂或街道上；

人们聚在一起议论， 关于你和（那个）我（家妇），究竟是怎么回事？

五 ［比丘：］ 世间有很多恼人的言语， 修行者应该能忍耐；

不应因此而焦虑不安， 不应因此而感到痛苦。

谁如果害怕（他人的）言语， 就像森林中害怕风声的鹿；

人们会说他心志轻浮， 他的修行（誓愿）就不会成就。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/9. Vanasaṃyutta 森林相应 (SN 9, 221-234)/9.1 Vanavagga 森林品 (SN 9.1-14, 221-234)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9.1.9 Vajjiputtasutta 跋耆子 (SN 9.9, 229)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Vajjiputtasuttaṃ

229. Ekaṃ samayaṃ aññataro vajjiputtako bhikkhu vesāliyaṃ viharati aññatarasmiṃ vanasaṇḍe. Tena kho pana samayena vesāliyaṃ vajjiputtako sabbaratticāro hoti. Atha kho so bhikkhu vesāliyā tūriya-tāḷita-vādita-nigghosasaddaṃ sutvā paridevamāno tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsi –

“Ekakā mayaṃ araññe viharāma,

Apaviddhaṃva [apaviṭṭhaṃva (syā. kaṃ.)] vanasmiṃ dārukaṃ;

Etādisikāya rattiyā,

Ko su nāmamhehi [nāma amhehi (sī. pī.)] pāpiyo”ti.

Atha kho yā tasmiṃ vanasaṇḍe adhivatthā devatā tassa bhikkhuno anukampikā atthakāmā taṃ bhikkhuṃ saṃvejetukāmā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ gāthāya ajjhabhāsi –

“Ekakova tvaṃ araññe viharasi, apaviddhaṃva vanasmiṃ dārukaṃ;

Tassa te bahukā pihayanti, nerayikā viya saggagāminan”ti.

Atha kho so bhikkhu tāya devatāya saṃvejito saṃvegamāpādīti.

☸---------------------------------------------------------------------

［九］ 第九 跋耆子（毗舍离）

一 那时，有一位跋耆族的比丘，住在毗舍离的一片茂密森林里。

二 那时，毗舍离城整夜都在举行庆典（或祭祀活动）。

三 那时，那位比丘听到毗舍离城传来的器乐、歌唱和喧闹声，感叹地（或：悲叹地）在那个时候诵出这首偈颂：

我们独自住在森林里， 就像被丢弃在林中的木头；

在这样的夜晚里， 有谁会比我们更不幸（或：更可怜）呢？

四 那时，住在那片森林里的一位天神，同情这位比丘，想要警醒他，让他思考有益的事情，来到这位比丘的住处。

五 到达后，用偈颂对这位比丘说：

你独自一人住在森林里， 就像被丢弃在林中的木头；

许多人都羡慕你， 就像地狱中的众生

羡慕升入天界的人们。

六 那时，这位比丘受到那位天神的警醒而感到警觉。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/9. Vanasaṃyutta 森林相应 (SN 9, 221-234)/9.1 Vanavagga 森林品 (SN 9.1-14, 221-234)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9.1.10 Sajjhāyasutta 学习 (SN 9.10, 230)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Sajjhāyasuttaṃ

230. Ekaṃ samayaṃ aññataro bhikkhu kosalesu viharati aññatarasmiṃ vanasaṇḍe. Tena kho pana samayena so bhikkhu yaṃ sudaṃ pubbe ativelaṃ sajjhāyabahulo viharati so aparena samayena appossukko tuṇhībhūto saṅkasāyati. Atha kho yā tasmiṃ vanasaṇḍe adhivatthā devatā tassa bhikkhuno dhammaṃ asuṇantī yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ gāthāya ajjhabhāsi –

“Kasmā tuvaṃ dhammapadāni bhikkhu, nādhīyasi bhikkhūhi saṃvasanto;

Sutvāna dhammaṃ labhatippasādaṃ, diṭṭheva dhamme labhatippasaṃsan”ti.

“Ahu pure dhammapadesu chando, yāva virāgena samāgamimha;

Yato virāgena samāgamimha, yaṃ kiñci diṭṭhaṃva sutaṃ mutaṃ vā;

Aññāya nikkhepanamāhu santo”ti.

☸---------------------------------------------------------------------

［一〇］ 第十 学习

一 那时，有一位比丘住在拘萨罗国的一片茂密森林里。

二 那时，这位比丘，过去非常勤奋地诵习（法句），但后来变得不精进，沉默地坐着。

三 那时，住在那片森林里的天神，听不到这位比丘诵法的声音了，来到这位比丘的住处。

四 到达后，用偈颂对这位比丘说：

比丘你为何， 与众比丘共住时，

不再诵习法句了呢？ 听闻正法能得喜悦，

在现世就能获得称赞。

五 ［比丘：］ 过去我曾希求法句， 直到我体会了离欲；

自从体会离欲之后， 对于一切所见、所闻、所觉知，

圣者们教导要以智慧了知并舍弃。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/9. Vanasaṃyutta 森林相应 (SN 9, 221-234)/9.1 Vanavagga 森林品 (SN 9.1-14, 221-234)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9.1.11 Akusalavitakkasutta 不善思惟 (SN 9.11, 231)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Akusalavitakkasuttaṃ

231. Ekaṃ samayaṃ aññataro bhikkhu kosalesu viharati aññatarasmiṃ vanasaṇḍe. Tena kho pana samayena so bhikkhu divāvihāragato pāpake akusale vitakke vitakketi, seyyathidaṃ – kāmavitakkaṃ, byāpādavitakkaṃ, vihiṃsāvitakkaṃ. Atha kho yā tasmiṃ vanasaṇḍe adhivatthā devatā tassa bhikkhuno anukampikā atthakāmā taṃ bhikkhuṃ saṃvejetukāmā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ gāthāhi ajjhabhāsi –

“Ayoniso manasikārā, so vitakkehi khajjasi;

Ayoniso [ayoniṃ (pī. ka.)] paṭinissajja, yoniso anucintaya.

“Satthāraṃ dhammamārabbha, saṅghaṃ sīlāni attano;

Adhigacchasi pāmojjaṃ, pītisukhamasaṃsayaṃ;

Tato pāmojjabahulo, dukkhassantaṃ karissasī”ti.

Atha kho so bhikkhu tāya devatāya saṃvejito saṃvegamāpādīti.

☸---------------------------------------------------------------------

［一一］ 第十一 不善思惟（思惟）

一 那时，有一位比丘住在拘萨罗国的一片茂密森林里。

二 那时，那位比丘在白天静坐时，生起了邪恶、不善的思惟，也就是：欲思惟、瞋思惟、害思惟。

三 那时，住在那森林里的一位天神，同情这位比丘，想要警醒他，让他思考有益的事情，来到这位比丘的住处。

四 到达后，用偈颂对比丘说：

因为不如理作意， 你被（不善）思惟吞噬；

舍弃不如理（作意）， 应如理地去思惟。

思惟导师、正法、僧团， 以及你自己的戒行；

你将获得喜悦， 无疑会得到轻安与快乐；

然后充满喜悦， 你将终结一切痛苦。

五 那时，这位比丘受到那位天神的警醒而感到警觉。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/9. Vanasaṃyutta 森林相应 (SN 9, 221-234)/9.1 Vanavagga 森林品 (SN 9.1-14, 221-234)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9.1.12 Majjhanhikasutta 中午 (SN 9.12, 232)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

12. Majjhanhikasuttaṃ

232. Ekaṃ samayaṃ aññataro bhikkhu kosalesu viharati aññatarasmiṃ vanasaṇḍe. Atha kho tasmiṃ vanasaṇḍe adhivatthā devatā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā tassa bhikkhuno santike imaṃ gāthaṃ abhāsi –

“Ṭhite majjhanhike kāle, sannisīvesu [sannisinnesu (syā. kaṃ. pī.)] pakkhisu;

Saṇateva brahāraññaṃ, taṃ bhayaṃ paṭibhāti maṃ.

“Ṭhite majjhanhike kāle, sannisīvesu pakkhisu;

Saṇateva brahāraññaṃ, sā rati paṭibhāti man”ti.

☸---------------------------------------------------------------------

［一二］ 第十二 中午（鸣动）

一 那时，（有位）比丘住在拘萨罗国的一片茂密森林里。

二 那时，住在那森林里的一位天神，来到比丘的住处。

三 到达后，走近这位比丘，用偈颂说：

当正午时分到来， 鸟儿们都静栖（枝头）；

广大的森林发出声响， 这让我感到恐惧。

四 ［比丘：］ 当正午时分到来， 鸟儿们都静栖（枝头）；

广大的森林发出声响， 这让我感到喜乐。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/9. Vanasaṃyutta 森林相应 (SN 9, 221-234)/9.1 Vanavagga 森林品 (SN 9.1-14, 221-234)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9.1.13 Pākatindriyasutta 不制御根 (SN 9.13, 233)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

13. Pākatindriyasuttaṃ

233. Ekaṃ samayaṃ sambahulā bhikkhū kosalesu viharanti aññatarasmiṃ vanasaṇḍe uddhatā unnaḷā capalā mukharā vikiṇṇavācā muṭṭhassatino asampajānā asamāhitā vibbhantacittā pākatindriyā. Atha kho yā tasmiṃ vanasaṇḍe adhivatthā devatā tesaṃ bhikkhūnaṃ anukampikā atthakāmā te bhikkhū saṃvejetukāmā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū gāthāhi ajjhabhāsi –

“Sukhajīvino pure āsuṃ, bhikkhū gotamasāvakā;

Anicchā piṇḍamesanā, anicchā sayanāsanaṃ;

Loke aniccataṃ ñatvā, dukkhassantaṃ akaṃsu te.

“Dupposaṃ katvā attānaṃ, gāme gāmaṇikā viya;

Bhutvā bhutvā nipajjanti, parāgāresu mucchitā.

“Saṅghassa añjaliṃ katvā, idhekacce vadāmahaṃ;

Apaviddhā [apaviṭṭhā (syā. kaṃ.)] anāthā te, yathā petā tatheva te.

“Ye kho pamattā viharanti, te me sandhāya bhāsitaṃ;

Ye appamattā viharanti, namo tesaṃ karomahan”ti.

Atha kho te bhikkhū tāya devatāya saṃvejitā saṃvegamāpādunti.

☸---------------------------------------------------------------------

［一三］ 第十三 不制御根（多位比丘）

一 那时，有许多比丘住在拘萨罗国的一片茂密森林里。（他们）掉举、浮躁、轻率、多言、言语散乱、失念、不正知、心不安定、散乱、诸根放逸（不制御）。

二 那时，住在那森林里的天神，同情这些比丘，想要警醒他们，让他们思考有益的事情，来到这些比丘的住处。

三 到达后，用偈颂对那些比丘说：

过去乔达摩的 弟子比丘们，

他们安乐地生活； 对食物不强求，

对住处不强求； 了知世间无常后，

他们终结了痛苦。 （但现在的比丘）

让自己变得难以供养， 就像村里的村长一样；

吃饱了就躺下， 心神被别人家的（事物）所迷惑。

我对僧团合十（致敬）， 但这里有些人，（我要对他们说：）

你们像被丢弃、无所依靠的人， 就如同死尸一样。

我这话是针对 那些放逸生活的人说的；

对于那些不放逸地生活的（比丘）， 我向他们致敬。

四 那时，那些比丘受到天神的警醒而感到警觉。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/9. Vanasaṃyutta 森林相应 (SN 9, 221-234)/9.1 Vanavagga 森林品 (SN 9.1-14, 221-234)”

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【经名】 9.1.14 Gandhatthena 偷香 (SN 9.14, 234)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

14. Gandhatthenasuttaṃ

234. Ekaṃ samayaṃ aññataro bhikkhu kosalesu viharati aññatarasmiṃ vanasaṇḍe. Tena kho pana samayena so bhikkhu pacchābhattaṃ piṇḍapātapaṭikkanto pokkharaṇiṃ ogāhetvā padumaṃ upasiṅghati. Atha kho yā tasmiṃ vanasaṇḍe adhivatthā devatā tassa bhikkhuno anukampikā atthakāmā taṃ bhikkhuṃ saṃvejetukāmā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ gāthāya ajjhabhāsi –

“Yametaṃ vārijaṃ pupphaṃ, adinnaṃ upasiṅghasi;

Ekaṅgametaṃ theyyānaṃ, gandhatthenosi mārisā”ti.

“Na harāmi na bhañjāmi, ārā siṅghāmi vārijaṃ;

Atha kena nu vaṇṇena, gandhatthenoti vuccati.

“Yvāyaṃ bhisāni khanati, puṇḍarīkāni bhañjati;

Evaṃ ākiṇṇakammanto, kasmā eso na vuccatī”ti.

“Ākiṇṇaluddo puriso, dhāticelaṃva makkhito;

Tasmiṃ me vacanaṃ natthi, tvañcārahāmi vattave.

“Anaṅgaṇassa posassa, niccaṃ sucigavesino;

Vālaggamattaṃ pāpassa, abbhāmattaṃva khāyatī”ti.

“Addhā maṃ yakkha jānāsi, atho me anukampasi;

Punapi yakkha vajjāsi, yadā passasi edisan”ti.

“Neva taṃ upajīvāma, napi te bhatakāmhase;

Tvameva bhikkhu jāneyya, yena gaccheyya suggatin”ti.

Atha kho so bhikkhu tāya devatāya saṃvejito saṃvegamāpādīti.

Vanasaṃyuttaṃ samattaṃ.

Tassuddānaṃ –

Vivekaṃ upaṭṭhānañca, kassapagottena sambahulā;

Ānando anuruddho ca, nāgadattañca kulagharaṇī.

Vajjiputto ca vesālī, sajjhāyena ayoniso;

Majjhanhikālamhi pākatindriya, padumapupphena cuddasa bhaveti.

☸---------------------------------------------------------------------

［一四］ 第十四 偷香（红莲/白莲）

一 那时，有一位比丘住在拘萨罗国的一片茂密森林里。

二 那时，这位比丘用完餐、乞食回来后，到莲花池边，嗅闻一朵莲花的香气。

三 那时，住在那森林里的一位天神，同情这位比丘，想要警醒他，让他思考有益的事情，来到比丘的住处。

四 到达后，用偈颂对那位比丘说：

这朵水生的花， 没有给与你，你却嗅闻它；

这也是偷盗的一种， 贤友啊，你是个偷香贼！

五 ［比丘：］ 我没有拿走，也没有折断， 只是远远地嗅闻水生莲花；

凭什么说我是偷香贼呢？ 那些挖掘莲藕、

折取莲花的人， 行为如此粗暴，

你为何不说他们呢？

六 ［天神：］ 那行为粗暴、充满恶业的人， 就像沾满污渍的（洗衣妇的）衣服；

对他，我无话可说， 但对你说话是适宜的。

对于无过失、 恒常寻求清净的人来说；

即使如毛发尖端那样微小的恶， 看起来也像天空中的乌云那么巨大。

七 ［比丘：］ 夜叉，你确实了解我， 而且也同情我；

夜叉啊，如果再看到类似情况， 请再次告诫我。

八 ［天神：］ 我们不靠你维生， 也不是受雇于你（来指正你）；

比丘，你应自己了知， 用什么方法能导向善趣。

九 那时，这位比丘受到天神的警醒而感到警觉。

此嗢陀南

远离与看护 迦叶与多数

阿难阿那律 及那伽达多

家妇跋耆子 毗舍离诵经

不善思惟午日 及不制御根

偷香等十四

☸.....................................................................

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/10. Yakkhasaṃyutta 夜叉相应 (SN 10, 235-246)/10.1 Indakavagga 因陀迦品 (SN 10.1-12, 235-246)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.1.1 Indakasutta 因陀迦经 (SN 10.1, 235)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Yakkhasaṃyuttaṃ

第十 夜叉相应

1. Indakasuttaṃ

因陀迦经

235. Evaṃ me sutaṃ –

如是我闻：

ekaṃ samayaṃ bhagavā rājagahe viharati indakūṭe pabbate, indakassa yakkhassa bhavane.

那时，世尊住在王舍城的因陀罗山峰，因陀迦夜叉的住所。

Atha kho indako yakkho yena bhagavā tenupasaṅkami;

那时，因陀迦夜叉来到世尊的住处。

upasaṅkamitvā bhagavantaṃ gāthāya ajjhabhāsi –

到达后，用偈颂对世尊说：

“Rūpaṃ na jīvanti vadanti buddhā, kathaṃ nvayaṃ vindatimaṃ sarīraṃ;

‘诸佛说色身不是生命（或“命我”）， 那这个生命（或“我”）是如何获得这身体的呢？

Kutassa aṭṭhīyakapiṇḍameti, kathaṃ nvayaṃ sajjati gabbharasmin”ti.

这骨肉是从何而来？ 我们又是如何在母胎中形成的呢？’

“Paṭhamaṃ kalalaṃ hoti, kalalā hoti abbudaṃ;

［世尊答曰：］‘首先形成“羯罗蓝”（凝滑位），由“羯罗蓝”变成“頞部昙”（疱位）；

Abbudā jāyate pesi, pesi nibbattatī ghano;

由“頞部昙”生成“闭尸”（软肉位），由“闭尸”生成“键南”（硬肉位）；

Ghanā pasākhā jāyanti, kesā lomā nakhāpi ca.

由“键南”生出肢体，以及头发、体毛和指甲等。

“Yañcassa bhuñjatī mātā, annaṃ pānañca bhojanaṃ;

母亲所吃的食物、饮品，

Tena so tattha yāpeti, mātukucchigato naro”ti.

胎儿就依靠这些在母胎中维持生命、成长。’”

～《夜叉相应‧因陀迦品‧Indakasutta 因陀迦经》(SN 10.1, 235)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/10. Yakkhasaṃyutta 夜叉相应 (SN 10, 235-246)/10.1 Indakavagga 因陀迦品 (SN 10.1-12, 235-246)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.1.2 Sakkanāmasutta 释罗 (SN 10.2, 236)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Sakkanāmasuttaṃ

236. Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Atha kho sakkanāmako yakkho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ gāthāya ajjhabhāsi –

“Sabbaganthappahīnassa, vippamuttassa te sato;

Samaṇassa na taṃ sādhu, yadaññamanusāsasī”ti [yadaññamanusāsatīti (sī. syā. kaṃ. pī.)].

“Yena kenaci vaṇṇena, saṃvāso sakka jāyati;

Na taṃ arahati sappañño, manasā anukampituṃ.

“Manasā ce pasannena, yadaññamanusāsati;

Na tena hoti saṃyutto, yānukampā [sānukampā (sī. pī.)] anuddayā”ti.

☸---------------------------------------------------------------------

［二］ 第二 释罗

一 那时，世尊住在王舍城的灵鹫山。

二 那时，名叫释罗的夜叉，来到世尊的住处。到达后，用偈颂对世尊说：

您已远离一切束缚， 是位已解脱的沙门；

（但您却）教导他人， 这似乎不是您（应做的）好事。

三 ［世尊：］ 释罗啊，无论以何种形式 与众生交往相处；

有智慧的人不会（因此而染着）， 只是在心中怜悯他们。

如果以清净之心 教导他人；

他不会因此而被束缚， （因为这只是出于）怜悯与慈悲。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/10. Yakkhasaṃyutta 夜叉相应 (SN 10, 235-246)/10.1 Indakavagga 因陀迦品 (SN 10.1-12, 235-246)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.1.3 Sūcilomasutta 针毛 (SN 10.3, 237)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Sūcilomasuttaṃ

237. Ekaṃ samayaṃ bhagavā gayāyaṃ viharati ṭaṅkitamañce sūcilomassa yakkhassa bhavane. Tena kho pana samayena kharo ca yakkho sūcilomo ca yakkho bhagavato avidūre atikkamanti. Atha kho kharo yakkho sūcilomaṃ yakkhaṃ etadavoca – “eso samaṇo”ti! “Neso samaṇo, samaṇako eso”. “Yāva jānāmi yadi vā so samaṇo yadi vā pana so samaṇako”ti.

Atha kho sūcilomo yakkho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato kāyaṃ upanāmesi. Atha kho bhagavā kāyaṃ apanāmesi. Atha kho sūcilomo yakkho bhagavantaṃ etadavoca – “bhāyasi maṃ samaṇā”ti? “Na khvāhaṃ taṃ, āvuso, bhāyāmi; api ca te samphasso pāpako”ti. “Pañhaṃ taṃ, samaṇa pucchissāmi. Sace me na byākarissasi, cittaṃ vā te khipissāmi, hadayaṃ vā te phālessāmi, pādesu vā gahetvā pāragaṅgāya [pāraṃ gaṅgāya (ka.)] khipissāmī”ti. “Na khvāhaṃ taṃ, āvuso, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yo me cittaṃ vā khipeyya hadayaṃ vā phāleyya pādesu vā gahetvā pāragaṅgāya khipeyya; api ca tvaṃ, āvuso, puccha yadā kaṅkhasī”ti. Atha kho sūcilomo yakkho bhagavantaṃ gāthāya ajjhabhāsi – ( ) [(atha kho sūcilomo yakkho bhagavantaṃ gāthāya ajjhabhāsi.) (sī.)]

“Rāgo ca doso ca kutonidānā,

Aratī ratī lomahaṃso kutojā;

Kuto samuṭṭhāya manovitakkā,

Kumārakā dhaṅkamivossajantī”ti.

“Rāgo ca doso ca itonidānā,

Aratī ratī lomahaṃso itojā;

Ito samuṭṭhāya manovitakkā,

Kumārakā dhaṅkamivossajanti.

“Snehajā attasambhūtā, nigrodhasseva khandhajā;

Puthū visattā kāmesu, māluvāva vitatā [vitthatā (syā. kaṃ.)] vane.

“Ye naṃ pajānanti yatonidānaṃ,

Te naṃ vinodenti suṇohi yakkha;

Te duttaraṃ oghamimaṃ taranti,

Atiṇṇapubbaṃ apunabbhavāyā”ti.

☸---------------------------------------------------------------------

［三］ 第三 针毛

一 那时，世尊住在伽耶的坦基塔曼查（石座），针毛夜叉的住所。

二 那时，佉罗夜叉和针毛夜叉正从世尊附近经过。

三 那时，佉罗夜叉对针毛夜叉说：“这是个沙门！”

四 （针毛说：）“不，他不是沙门，只是个小沙门罢了。（等我）去了解一下他到底是个沙门，还是个小沙门。”

五 那时，针毛夜叉来到世尊的住处。到达后，（故意）将身体挨近世尊。

六 那时，世尊移开身体避开了。

七 那时，针毛夜叉对世尊说：“沙门！你怕我吗？”

八 “朋友，我并不怕你；不过，和你的接触是不善的。”

九 “沙门！我要问你一个问题。如果你不能回答，我就让你心智错乱，或者劈开你的心脏，或者抓住你的双脚，把你扔到恒河对岸去！”

一〇 “朋友，我看不到在这包含天神、魔罗、梵天的世界里，在沙门、婆罗门、天神、人类之中，有谁能使我心智错乱，或劈开我的心脏，或抓住我的双脚把我扔到恒河对岸。不过，朋友，你有什么想问的就问吧。”

一一 贪欲与瞋恚， 是从何而生？

不乐、乐与悚惧， 又源自何处？

从何生起的心思念头， 像孩童放飞乌鸦一样（干扰心）？

一二 ［世尊：］贪欲与瞋恚， 源自于此（指“我执”或“身见”）；

不乐、乐与悚惧， 源自于此。

从此生起的心思念头， 像孩童放飞乌鸦一样。

它们源于喜爱、生于自我， 如同榕树生于其主干；

它们广泛地执着于诸欲， 如同蔓藤在森林中蔓延。

那些了知其根源的人， 他们就能将其断除，夜叉，请听！

他们能渡过这难渡的瀑流—— 这从未渡过的（生死流），为了不再有来生。

☸.....................................................................

☸*********************************************************************

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/10. Yakkhasaṃyutta 夜叉相应 (SN 10, 235-246)/10.1 Indakavagga 因陀迦品 (SN 10.1-12, 235-246)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.1.4 Maṇibhaddasutta 摩尼跋陀 (SN 10.4, 238)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Maṇibhaddasuttaṃ

238. Ekaṃ samayaṃ bhagavā magadhesu viharati maṇimālike cetiye maṇibhaddassa yakkhassa bhavane. Atha kho maṇibhaddo yakkho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato santike imaṃ gāthaṃ abhāsi –

“Satīmato sadā bhaddaṃ, satimā sukhamedhati;

Satīmato suve seyyo, verā ca parimuccatī”ti.

“Satīmato sadā bhaddaṃ, satimā sukhamedhati;

Satīmato suve seyyo, verā na parimuccati.

“Yassa sabbamahorattaṃ [rattiṃ (syā. kaṃ. ka.)], ahiṃsāya rato mano;

Mettaṃ so sabbabhūtesu, veraṃ tassa na kenacī”ti.

☸---------------------------------------------------------------------

［四］ 第四 摩尼跋陀

一 那时，世尊住在摩揭陀国，摩尼摩罗迦塔的摩尼跋陀夜叉的住所。

二 那时，摩尼跋陀夜叉来到世尊的住处。到达后，在世尊面前说了这首偈颂：

具念者常得安乐， 具念者幸福增长；

具念者日日向善， 并且能解脱怨恨。

三 ［世尊：］ 具念者常得安乐， 具念者幸福增长；

具念者日日向善， 但（仅凭正念）未必能解脱怨恨。

若人日日夜夜， 心中乐于不害，

对一切众生怀有慈爱， 他对谁都不会有怨恨。

☸.....................................................................

☸*********************************************************************

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

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【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/10. Yakkhasaṃyutta 夜叉相应 (SN 10, 235-246)/10.1 Indakavagga 因陀迦品 (SN 10.1-12, 235-246)”

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【经名】 10.1.5 Sānusutta 左奴 (SN 10.5, 239)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Sānusuttaṃ

239. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena aññatarissā upāsikāya sānu nāma putto yakkhena gahito hoti. Atha kho sā upāsikā paridevamānā tāyaṃ velāyaṃ imā gāthāyo abhāsi –

“Cātuddasiṃ pañcadasiṃ, yā ca pakkhassa aṭṭhamī;

Pāṭihāriyapakkhañca, aṭṭhaṅgasusamāgataṃ.

“Uposathaṃ upavasanti, brahmacariyaṃ caranti ye;

Na tehi yakkhā kīḷanti, iti me arahataṃ sutaṃ;

Sā dāni ajja passāmi, yakkhā kīḷanti sānunā”ti.

“Cātuddasiṃ pañcadasiṃ, yā ca pakkhassa aṭṭhamī;

Pāṭihāriyapakkhañca, aṭṭhaṅgasusamāgataṃ;

Uposathaṃ upavasanti, brahmacariyaṃ caranti ye.

“Na tehi yakkhā kīḷanti, sāhu te arahataṃ sutaṃ;

Sānuṃ pabuddhaṃ vajjāsi, yakkhānaṃ vacanaṃ idaṃ;

Mākāsi pāpakaṃ kammaṃ, āvi vā yadi vā raho.

“Sace ca [saceva (syā. kaṃ. pī. ka.), yañceva (sī.)] pāpakaṃ kammaṃ, karissasi karosi vā;

Na te dukkhā pamutyatthi, uppaccāpi palāyato”ti.

“Mataṃ vā amma rodanti, yo vā jīvaṃ na dissati;

Jīvantaṃ amma passantī, kasmā maṃ amma rodasī”ti.

“Mataṃ vā putta rodanti, yo vā jīvaṃ na dissati;

Yo ca kāme cajitvāna, punarāgacchate idha;

Taṃ vāpi putta rodanti, puna jīvaṃ mato hi so.

“Kukkuḷā ubbhato tāta, kukkuḷaṃ [kukkuḷe (sī.)] patitumicchasi;

Narakā ubbhato tāta, narakaṃ patitumicchasi.

“Abhidhāvatha bhaddante, kassa ujjhāpayāmase;

Ādittā nīhataṃ [nibbhataṃ (syā. kaṃ. ka.), nibhataṃ (pī. ka.)] bhaṇḍaṃ, puna ḍayhitumicchasī”ti.

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［五］ 第五 左奴

一 那时，世尊住在舍卫城的祇树给孤独园。

二 那时，有一位优婆夷的儿子名叫左奴，被一个夜叉附身了。

三 那时，那位优婆夷悲叹着，诵出了这些偈颂：

在每月的十四、十五日， 以及斋期的第八日，

还有神变月期间， （我儿）圆满受持

八支（斋戒）。 他持守布萨，

修行梵行； （我听阿罗汉说）夜叉不应骚扰他们。

但现在我却亲眼看到， 夜叉在骚扰左奴！

四 ［夜叉：］ 在每月的十四、十五日， 以及斋期的第八日，

还有神变月期间， 圆满受持八支（斋戒），

持守布萨、修行梵行的人， 夜叉确实不会骚扰他们，

你从阿罗汉那里听说的没错。 （但是）左奴，你要醒悟！听着夜叉的话：

无论公开或私下， 都不要造作恶业。

如果你过去造了恶业， 或者现在正要造作；

即使你飞向空中逃跑， 也无法解脱痛苦。

五 ［左奴：］ 母亲，人们为死者哭泣， 或为活着却见不到的人哭泣；

母亲，我明明活生生地在你面前， 你为何为我哭泣呢？

六 ［优婆夷：］ 儿子，人们为死者哭泣， 或为活着却见不到的人哭泣；

但如果有人舍弃了欲乐（出家）， 然后又回到这（欲乐）中来；

人们也为他哭泣，儿子， 因为他虽然活着，却像死了一样。

孩子，你从炽热的余烬中被救出， 难道想再掉入余烬中吗？

孩子，你从地狱中被救出， 难道想再堕入地狱中吗？

快跑吧！尊者们！（*向僧团求助*）我们该向谁求救呢？

（我的儿子）这从燃烧（的俗家）中抢救出来的珍宝， 难道你想再次被烧毁吗？

☸.....................................................................

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/10. Yakkhasaṃyutta 夜叉相应 (SN 10, 235-246)/10.1 Indakavagga 因陀迦品 (SN 10.1-12, 235-246)”

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【经名】 10.1.6 Piyaṅkarasutta 比央嘎拉（夜叉童子） (SN 10.6, 240)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Piyaṅkarasuttaṃ

240. Ekaṃ samayaṃ āyasmā anuruddho sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā anuruddho rattiyā paccūsasamayaṃ paccuṭṭhāya dhammapadāni bhāsati. Atha kho piyaṅkaramātā yakkhinī puttakaṃ evaṃ tosesi –

“Mā saddaṃ kari piyaṅkara, bhikkhu dhammapadāni bhāsati;

Api [api (sī.)] ca dhammapadaṃ vijāniya, paṭipajjema hitāya no siyā.

“Pāṇesu ca saṃyamāmase, sampajānamusā na bhaṇāmase;

Sikkhema susīlyamattano [susīlamattano (sī. ka.)], api muccema pisācayoniyā”ti.

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［六］ 第六 比央嘎拉（夜叉童子）

一 那时，尊者阿那律住在舍卫城的祇树给孤独园。

二 那时，尊者阿那律在黎明时分起身，诵习法句。

三 那时，比央嘎拉的母亲，一位夜叉女，这样安抚她的孩子：

比央嘎拉，请不要作声， 比丘正在诵习法句。

如果我们能了解法句， 并且去实践，那对我们会有益处。

我们要克制自己不杀生， 知道（真相）就不说妄语；

我们要学习培养自己的善戒， 或许就能解脱这饿鬼（夜叉）的境遇！

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/10. Yakkhasaṃyutta 夜叉相应 (SN 10, 235-246)/10.1 Indakavagga 因陀迦品 (SN 10.1-12, 235-246)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.1.7 Punabbasusutta 富那婆薮 (SN 10.7, 241)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Punabbasusuttaṃ

241. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhagavā bhikkhū nibbānapaṭisaṃyuttāya dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti. Te ca bhikkhū aṭṭhiṃ katvā manasi katvā sabbacetasā samannāharitvā ohitasotā dhammaṃ suṇanti. Atha kho punabbasumātā yakkhinī puttake evaṃ tosesi –

“Tuṇhī uttarike hohi, tuṇhī hohi punabbasu;

Yāvāhaṃ buddhaseṭṭhassa, dhammaṃ sossāmi satthuno.

“Nibbānaṃ bhagavā āha, sabbaganthappamocanaṃ;

Ativelā ca me hoti, asmiṃ dhamme piyāyanā.

“Piyo loke sako putto, piyo loke sako pati;

Tato piyatarā mayhaṃ, assa dhammassa magganā.

“Na hi putto pati vāpi, piyo dukkhā pamocaye;

Yathā saddhammassavanaṃ, dukkhā moceti pāṇinaṃ.

“Loke dukkhaparetasmiṃ, jarāmaraṇasaṃyute;

Jarāmaraṇamokkhāya, yaṃ dhammaṃ abhisambudhaṃ;

Taṃ dhammaṃ sotumicchāmi, tuṇhī hohi punabbasū”ti.

“Ammā na byāharissāmi, tuṇhībhūtāyamuttarā;

Dhammameva nisāmehi, saddhammassavanaṃ sukhaṃ;

Saddhammassa anaññāya, ammā dukkhaṃ carāmase.

“Esa devamanussānaṃ, sammūḷhānaṃ pabhaṅkaro;

Buddho antimasārīro, dhammaṃ deseti cakkhumā”ti.

“Sādhu kho paṇḍito nāma, putto jāto uresayo;

Putto me buddhaseṭṭhassa, dhammaṃ suddhaṃ piyāyati.

“Punabbasu sukhī hohi, ajjāhamhi samuggatā;

Diṭṭhāni ariyasaccāni, uttarāpi suṇātu me”ti.

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［七］ 第七 富那婆薮

一 那时，世尊住在舍卫城的祇树给孤独园。

二 那时，世尊正以有关涅槃的法义，向比丘们开示、教导、激励、策励。那些比丘们都认真专注、全心投入、倾耳聆听法要。

三 那时，富那婆薮的母亲，一位夜叉女，这样安抚她的孩子们：

郁多罗，请安静！ 富那婆薮，请安静！

让我能听闻佛陀——最上导师的 教法。

世尊宣说着涅槃—— 一切束缚的解脱。

我对此法义， 有着极大的喜爱。

世间上，自己的儿子是可爱的， 世间上，自己的丈夫是可爱的；

但对我而言，寻求此法， 比那些更为可爱。

因为无论是儿子还是丈夫， 都不能使人从痛苦中解脱；

如同听闻正法， 能使众生解脱痛苦。

在这充满痛苦、 被老死束缚的世间；

为了解脱老死， （佛陀）觉悟了此法；

我渴望听闻此法， 富那婆薮，请安静！

四 ［富那婆薮：］妈妈，我不会说话， 郁多罗也安静了；

请您专心听法吧， 听闻正法是快乐的！

妈妈，因为不了解正法， 我们才在这痛苦中轮回。

这位为迷惑的天人 指引方向者，

具足智慧眼的佛陀， 他是最后身，正在说法！

五 ［夜叉女：］ 善哉！我的儿子真是贤明啊， 躺在我怀里的孩子！

我的儿子喜爱佛陀——最上者 所说的清净无染之法。

富那婆薮，你（也）要安乐！ 今天我已超脱（困境）；

我已见到诸圣谛， 郁多罗，你也听我说（或：也听法吧）！

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/10. Yakkhasaṃyutta 夜叉相应 (SN 10, 235-246)/10.1 Indakavagga 因陀迦品 (SN 10.1-12, 235-246)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.1.8 Sudattasutta 须达多 (SN 10.8, 242)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Sudattasuttaṃ

242. Ekaṃ samayaṃ bhagavā rājagahe viharati sītavane. Tena kho pana samayena anāthapiṇḍiko gahapati rājagahaṃ anuppatto hoti kenacideva karaṇīyena. Assosi kho anāthapiṇḍiko gahapati – “buddho kira loke uppanno”ti. Tāvadeva ca pana bhagavantaṃ dassanāya upasaṅkamitukāmo hoti. Athassa anāthapiṇḍikassa gahapatissa etadahosi – “akālo kho ajja bhagavantaṃ dassanāya upasaṅkamituṃ. Sve dānāhaṃ kālena bhagavantaṃ dassanāya gamissāmī”ti buddhagatāya satiyā nipajji. Rattiyā sudaṃ tikkhattuṃ vuṭṭhāsi pabhātanti maññamāno. Atha kho anāthapiṇḍiko gahapati yena sivathikadvāraṃ [sīvathikadvāraṃ (sī. syā. kaṃ. pī.)] tenupasaṅkami. Amanussā dvāraṃ vivariṃsu. Atha kho anāthapiṇḍikassa gahapatissa nagaramhā nikkhamantassa āloko antaradhāyi, andhakāro pāturahosi, bhayaṃ chambhitattaṃ lomahaṃso udapādi, tatova puna nivattitukāmo ahosi. Atha kho sivako [sīvako (sī. pī.)] yakkho antarahito saddamanussāvesi –

“Sataṃ hatthī sataṃ assā, sataṃ assatarīrathā;

Sataṃ kaññāsahassāni, āmukkamaṇikuṇḍalā;

Ekassa padavītihārassa, kalaṃ nāgghanti soḷasiṃ.

“Abhikkama gahapati, abhikkama gahapati;

Abhikkamanaṃ te seyyo, no paṭikkamanan”ti.

Atha kho anāthapiṇḍikassa gahapatissa andhakāro antaradhāyi, āloko pāturahosi, yaṃ ahosi bhayaṃ chambhitattaṃ lomahaṃso, so paṭippassambhi. Dutiyampi kho anāthapiṇḍikassa gahapatissa āloko antaradhāyi, andhakāro pāturahosi, bhayaṃ chambhitattaṃ lomahaṃso udapādi, tatova puna nivattitukāmo ahosi. Dutiyampi kho sivako yakkho antarahito saddamanussāvesi –

“Sataṃ hatthī sataṃ assā…pe…

Kalaṃ nāgghanti soḷasiṃ.

“Abhikkama gahapati, abhikkama gahapati;

Abhikkamanaṃ te seyyo, no paṭikkamanan”ti.

Atha kho anāthapiṇḍikassa gahapatissa andhakāro antaradhāyi, āloko pāturahosi, yaṃ ahosi bhayaṃ chambhitattaṃ lomahaṃso, so paṭippassambhi. Tatiyampi kho anāthapiṇḍikassa gahapatissa āloko antaradhāyi, andhakāro pāturahosi, bhayaṃ chambhitattaṃ lomahaṃso udapādi, tatova puna nivattitukāmo ahosi. Tatiyampi kho sivako yakkho antarahito saddamanussāvesi –

“Sataṃ hatthī sataṃ assā…pe…

Kalaṃ nāgghanti soḷasiṃ.

“Abhikkama gahapati, abhikkama gahapati;

Abhikkamanaṃ te seyyo, no paṭikkamanan”ti.

Atha kho anāthapiṇḍikassa gahapatissa andhakāro antaradhāyi, āloko pāturahosi, yaṃ ahosi bhayaṃ chambhitattaṃ lomahaṃso, so paṭippassambhi. Atha kho anāthapiṇḍiko gahapati yena sītavanaṃ yena bhagavā tenupasaṅkami.

Tena kho pana samayena bhagavā rattiyā paccūsasamayaṃ paccuṭṭhāya abbhokāse caṅkamati. Addasā kho bhagavā anāthapiṇḍikaṃ gahapatiṃ dūratova āgacchantaṃ. Disvāna caṅkamā orohitvā paññatte āsane nisīdi. Nisajja kho bhagavā anāthapiṇḍikaṃ gahapatiṃ etadavoca – “ehi sudattā”ti. Atha kho anāthapiṇḍiko gahapati, nāmena maṃ bhagavā ālapatīti, haṭṭho udaggo tattheva bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavoca – “kacci, bhante, bhagavā sukhamasayitthā”ti?

“Sabbadā ve sukhaṃ seti, brāhmaṇo parinibbuto;

Yo na limpati kāmesu, sītibhūto nirūpadhi.

“Sabbā āsattiyo chetvā, vineyya hadaye daraṃ;

Upasanto sukhaṃ seti, santiṃ pappuyya cetasā”ti [cetasoti (sī.)].

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［八］ 第八 须达多

一 那时，世尊住在王舍城的寒林（墓地）。

二 那时，给孤独长者（须达多）因为有事到达了王舍城。

三 给孤独长者听说“佛陀确实已出现于世”，就想要即刻去拜见世尊。

四 那时，给孤独长者这样想：“今天去拜见世尊已经太晚了。还是明天早上在合适的时间去拜见世尊吧。”他心里忆念着佛陀睡下了。但夜里，他以为天亮了而起身三次。

五 那时，给孤独长者来到了尸林（墓地）门（城门名），非人（夜叉或天神）为他打开了门。

六 那时，给孤独长者刚走出城外，光明消失，黑暗降临，他感到恐惧、害怕、汗毛竖立，就想从那里退回去。

七 那时，尸婆迦夜叉隐身不现，发出声音说：

“一百头大象，一百匹骏马， 一百辆骡车；

十万名佩戴珍宝耳环的 少女；

（这一切的价值） 比不上向前迈出一步的 十六分之一。

前进吧，长者！ 前进吧，长者！

前进对你更好，不要后退！”

八 那时，给孤独长者的黑暗消失，光明重现，之前的恐惧、害怕、汗毛竖立也都平息了。

九 第二次，给孤独长者的光明消失，黑暗降临...（重复第六、七、八段内容）

一〇 第三次，给孤独长者的光明消失，黑暗降临，他感到恐惧、害怕、汗毛竖立，又想从那里退回去。第三次，尸婆迦夜叉隐身不现，发出声音说：（重复第七段偈颂）

一一 那时，给孤独长者的黑暗消失，光明重现，之前的恐惧、害怕、汗毛竖立也都平息了。

一二 那时，给孤独长者走向寒林，来到世尊的住处。

一三 那时，世尊在黎明时分起身，正在露天处经行。

一四 世尊远远看见给孤独长者走来。看到后，便从经行处下来，在已铺设好的座位上坐下。坐下后，世尊对给孤独长者说：“来，须达多！”

一五 那时，给孤独长者听到世尊直呼他的名字（须达多），（心想：世尊竟然叫我的名字！）又欢喜又激动，立刻在世尊的脚下顶礼膜拜，然后对世尊说：“世尊，您昨夜安睡得好吗？”

一六 ［世尊：］已达寂灭的婆罗门， 永远都安稳睡眠；

他不执着于诸欲， 清凉而无所依附。

断除一切系缚， 止息心中的忧恼；

寂静者安稳睡眠， 因为他已获得心的寂止。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/10. Yakkhasaṃyutta 夜叉相应 (SN 10, 235-246)/10.1 Indakavagga 因陀迦品 (SN 10.1-12, 235-246)”

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【经名】 10.1.9 Paṭhamasukkāsutta 叔迦一 (SN 10.9, 243)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Paṭhamasukkāsuttaṃ

243. Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena sukkā bhikkhunī mahatiyā parisāya parivutā dhammaṃ deseti. Atha kho sukkāya bhikkhuniyā abhippasanno yakkho rājagahe rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ upasaṅkamitvā tāyaṃ velāyaṃ imā gāthāyo abhāsi –

“Kiṃ me katā rājagahe manussā, madhupītāva seyare;

Ye sukkaṃ na payirupāsanti, desentiṃ amataṃ padaṃ.

“Tañca pana appaṭivānīyaṃ, asecanakamojavaṃ;

Pivanti maññe sappaññā, valāhakamiva panthagū”ti [valāhakamivaddhagūti (sī.)].

☸---------------------------------------------------------------------

［九］ 第九 叔迦（一）

一 当时，世尊住在王舍城的竹林，喂养松鼠的地方。

二 那时，叔迦比丘尼被很多人围绕着，正在说法。

三 这时，一位对叔迦比丘尼有信心的夜叉，来到王舍城，从一条街到另一条街，从一条路到另一路，在那个时候说了这些偈颂：

王舍城的人们，你们做了什么，

像喝醉了蜜酒一样躺着？

他们不去亲近叔迦，

（听她）宣说不死的境界。

那不可抗拒的、

甘醇的精华，

我想，有智慧的人们饮用它，

就像行路人（盼望）云雨。

☸.....................................................................

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/10. Yakkhasaṃyutta 夜叉相应 (SN 10, 235-246)/10.1 Indakavagga 因陀迦品 (SN 10.1-12, 235-246)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.1.10 Dutiyasukkāsutta 叔迦二 (SN 10.10, 244)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Dutiyasukkāsuttaṃ

244. Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena aññataro upāsako sukkāya bhikkhuniyā bhojanaṃ adāsi. Atha kho sukkāya bhikkhuniyā abhippasanno yakkho rājagahe rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ upasaṅkamitvā tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsi –

“Puññaṃ vata pasavi bahuṃ, sappañño vatāyaṃ upāsako;

Yo sukkāya adāsi bhojanaṃ, sabbaganthehi vippamuttiyā”ti [vippamuttāyāti (syā. kaṃ.)].

☸---------------------------------------------------------------------

［十］ 第十 叔迦（二）

一 当时，世尊住在王舍城的竹林，喂养松鼠的地方。

二 那时，有一位优婆塞（男居士）供养食物给叔迦比丘尼。

三 这时，一位对叔迦比丘尼有信心的夜叉，来到王舍城，从一条街到另一条街，从一条路到另一路，在那个时候唱诵这首偈颂：

“真是积聚了很多福德啊，

这位优婆塞真是有智慧！

他供养食物给叔迦，

（那位）已从一切束缚中解脱的比丘尼。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/10. Yakkhasaṃyutta 夜叉相应 (SN 10, 235-246)/10.1 Indakavagga 因陀迦品 (SN 10.1-12, 235-246)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.1.11 Cīrāsutta 质罗 (SN 10.11, 245)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Cīrāsuttaṃ

245. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena aññataro upāsako cīrāya [cirāya (ka.)] bhikkhuniyā cīvaraṃ adāsi. Atha kho cīrāya bhikkhuniyā abhippasanno yakkho rājagahe rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ upasaṅkamitvā tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsi –

“Puññaṃ vata pasavi bahuṃ, sappañño vatāyaṃ upāsako;

Yo cīrāya adāsi cīvaraṃ, sabbayogehi vippamuttiyā”ti [vippamuttāyāti (syā. kaṃ.)].

☸---------------------------------------------------------------------

［十一］ 第十一 质罗

一 如是我闻。那时，世尊住在王舍城的竹林，喂养松鼠的地方。

二 那时，有一位优婆塞（男居士）供养僧衣给质罗比丘尼。

三 这时，一位对质罗比丘尼有信心的夜叉，来到王舍城，从一条街到另一条街，从一条路到另一路，在那个时候唱诵这首偈颂：

“真是积聚了很多福德啊，

这位优婆塞真是有智慧！

他供养僧衣给质罗，

（那位）已从一切束缚中解脱的比丘尼。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/10. Yakkhasaṃyutta 夜叉相应 (SN 10, 235-246)/10.1 Indakavagga 因陀迦品 (SN 10.1-12, 235-246)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.1.12 Āḷavakasutta 阿罗毗 (SN 10.12, 246)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

12. Āḷavakasuttaṃ

246. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā āḷaviyaṃ viharati āḷavakassa yakkhassa bhavane. Atha kho āḷavako yakkho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca – “nikkhama, samaṇā”ti. “Sādhāvuso”ti bhagavā nikkhami. “Pavisa, samaṇā”ti. “Sādhāvuso”ti bhagavā pāvisi. Dutiyampi kho āḷavako yakkho bhagavantaṃ etadavoca – “nikkhama, samaṇā”ti. “Sādhāvuso”ti bhagavā nikkhami. “Pavisa, samaṇā”ti. “Sādhāvuso”ti bhagavā pāvisi. Tatiyampi kho āḷavako yakkho bhagavantaṃ etadavoca – “nikkhama, samaṇā”ti. “Sādhāvuso”ti bhagavā nikkhami. “Pavisa, samaṇā”ti. “Sādhāvuso”ti bhagavā pāvisi. Catutthampi kho āḷavako yakkho bhagavantaṃ etadavoca – “nikkhama, samaṇā”ti. “Na khvāhaṃ taṃ, āvuso, nikkhamissāmi. Yaṃ te karaṇīyaṃ taṃ karohī”ti. “Pañhaṃ taṃ, samaṇa, pucchissāmi. Sace me na byākarissasi, cittaṃ vā te khipissāmi, hadayaṃ vā te phālessāmi, pādesu vā gahetvā pāragaṅgāya khipissāmī”ti. “Na khvāhaṃ taṃ, āvuso, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, ye me cittaṃ vā khipeyya hadayaṃ vā phāleyya, pādesu vā gahetvā pāragaṅgāya khipeyya. Api ca tvaṃ, āvuso, puccha yadā kaṅkhasī”ti [(atha kho āḷavako yakkho bhagavantaṃ gāthāya ajjhabhāsi.) (sī.)].

“Kiṃsūdha vittaṃ purisassa seṭṭhaṃ, kiṃsu suciṇṇaṃ sukhamāvahāti;

Kiṃsu have sādutaraṃ rasānaṃ, kathaṃjīviṃ jīvitamāhu seṭṭhan”ti.

“Saddhīdha vittaṃ purissa seṭṭhaṃ, dhammo suciṇṇo sukhamāvahāti;

Saccaṃ have sādutaraṃ rasānaṃ, paññājīviṃ jīvitamāhu seṭṭhan”ti.

“Kathaṃsu tarati oghaṃ, kathaṃsu tarati aṇṇavaṃ;

Kathaṃsu dukkhamacceti, kathaṃsu parisujjhatī”ti.

“Saddhāya tarati oghaṃ, appamādena aṇṇavaṃ;

Vīriyena dukkhamacceti, paññāya parisujjhatī”ti.

“Kathaṃsu labhate paññaṃ, kathaṃsu vindate dhanaṃ;

Kathaṃsu kittiṃ pappoti, kathaṃ mittāni ganthati;

Asmā lokā paraṃ lokaṃ, kathaṃ pecca na socatī”ti.

“Saddahāno arahataṃ, dhammaṃ nibbānapattiyā;

Sussūsaṃ [sussūsā (sī. pī.)] labhate paññaṃ, appamatto vicakkhaṇo.

“Patirūpakārī dhuravā, uṭṭhātā vindate dhanaṃ;

Saccena kittiṃ pappoti, dadaṃ mittāni ganthati;

Asmā lokā paraṃ lokaṃ, evaṃ pecca na socati.

“Yassete caturo dhammā, saddhassa gharamesino;

Saccaṃ dammo dhiti cāgo, sa ve pecca na socati.

“Iṅgha aññepi pucchassu, puthū samaṇabrāhmaṇe;

Yadi saccā dammā cāgā, khantyā bhiyyodha vijjatī”ti.

“Kathaṃ nu dāni puccheyyaṃ, puthū samaṇabrāhmaṇe;

Yohaṃ [sohaṃ (sī.), svāhaṃ (ka.)] ajja pajānāmi, yo attho samparāyiko.

“Atthāya vata me buddho, vāsāyāḷavimāgamā [māgato (pī. ka.)];

Yohaṃ [sohaṃ (sī.)] ajja pajānāmi, yattha dinnaṃ mahapphalaṃ.

“So ahaṃ vicarissāmi, gāmā gāmaṃ purā puraṃ;

Namassamāno sambuddhaṃ, dhammassa ca sudhammatan”ti.

Yakkhasaṃyuttaṃ samattaṃ.

Tassuddānaṃ –

Indako sakka sūci ca, maṇibhaddo ca sānu ca;

Piyaṅkara punabbasu sudatto ca, dve sukkā cīraāḷavīti dvādasa.

☸---------------------------------------------------------------------

［十二］ 第十二 阿罗毗

一 如是我闻。那时，世尊住在阿罗毗国，在阿罗毗夜叉的住所里。

二 这时，阿罗毗夜叉来到世尊那里，对世尊说：“出去，沙门！”“好的，朋友。”世尊就出去了。“进来，沙门！”“好的，朋友。”世尊就进来了。

三 第二次，阿罗毗夜叉对世尊说：“出去，沙门！”“好的，朋友。”世尊就出去了。“进来，沙门！”“好的，朋友。”世尊就进来了。

四 第三次，阿罗毗夜叉对世尊说：“出去，沙门！”“好的，朋友。”世尊就出去了。“进来，沙门！”“好的，朋友。”世尊就进来了。

五 第四次，阿罗毗夜叉对世尊说：“出去，沙门！”

六 “朋友，我不会出去了。你想做什么就做吧。”

七 “沙门，我要问你一个问题。如果你不能回答我，我将扰乱你的心智，或者撕裂你的心脏，或者抓住你的双脚扔到恒河对岸去！”

八 “朋友，我在包含天界、魔界、梵天界的世界里，在包含沙门、婆罗门、天神和人类的众生中，看不到有谁能扰乱我的心智，或撕裂我的心脏，或抓住我的双脚扔到恒河对岸去。不过，朋友，你想问什么就问吧。”

九 ［夜叉：］ 在这里什么是一个人最好的财富？

什么被好好实践后能带来快乐？

味道之中，什么是最甜美的？

如何生活，才被称为最好的生活？

十 ［世尊：］ 在这里信心是一个人最好的财富；

法被好好实践后能带来快乐；

真实是味道中最甜美的；

依智慧生活，被称为最好的生活。

十一 ［夜叉：］ 如何渡过暴流？如何渡过海洋？

如何超越痛苦？如何得以清净？

十二 ［世尊：］ 依靠信心渡过暴流；依靠不放逸渡过海洋；

依靠精进超越痛苦；依靠智慧得以清净。

十三 ［夜叉：］ 如何获得智慧？如何获得财富？

如何获得名声？如何维系朋友？

从此世去往他世，如何才能不悲伤？

十四 ［世尊：］ 对阿罗汉（的教导）有信心，对趋向涅槃的法，

渴望听闻，不放逸，有洞察力，就能获得智慧。

做适当的事，有毅力，

勤奋努力者能获得财富；

通过真实获得名声；通过布施维系朋友；

从此世去往他世，如此行为，死后就不会悲伤。

对于有信心的在家者，如果具备这四种法：

真实、调伏、坚韧、布施，

他死后的确不会悲伤。

来吧，去问问其他

众多沙门和婆罗门；

是否有比真实、调伏、布施、

忍耐更殊胜的东西存在于此世？”

十五 ［夜叉：］ 我现在还需去问

众多沙门和婆罗门什么呢？

我今天已经明白了，

什么是对未来有利的。

佛陀真是为了我的利益，

才来到阿罗毗让我居住；

我今天已经明白了，

布施给谁能获得大果报。

我将从一个村庄到另一个村庄，从一个城市到另一个城市，

游方行走，

礼敬正等正觉佛陀，

以及法的善妙特性。”

夜叉相应部 终。

本品摄颂：

因陀迦、释迦、须支、摩尼跋陀和萨奴；

Piyankara、Punabbasu、须达多，

两篇叔迦、质罗、阿罗毗，共十二篇。

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/11. Sakkasaṃyutta 帝释相应 (SN 11, 247-271)/11.1 Paṭhamavagga 第一品 (SN 11.1-10, 247-256)”

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【经名】 11.1.1 Suvīrasutta 须毗罗 (SN 11.1, 247)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Sakkasaṃyuttaṃ

1. Paṭhamavaggo

1. Suvīrasuttaṃ

247. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Bhūtapubbaṃ, bhikkhave, asurā deve abhiyaṃsu. Atha kho, bhikkhave, sakko devānamindo suvīraṃ devaputtaṃ āmantesi – ‘ete, tāta suvīra, asurā deve abhiyanti. Gaccha, tāta suvīra, asure paccuyyāhī’ti. ‘Evaṃ bhaddantavā’ti kho, bhikkhave, suvīro devaputto sakkassa devānamindassa paṭissutvā pamādaṃ āpādesi [āharesi (katthaci) navaṅguttare sīhanādasuttepi]. Dutiyampi kho, bhikkhave, sakko devānamindo suvīraṃ devaputtaṃ āmantesi – ‘ete, tāta suvīra, asurā deve abhiyanti. Gaccha, tāta suvīra, asure paccuyyāhī’ti. ‘Evaṃ bhaddantavā’ti kho, bhikkhave, suvīro devaputto sakkassa devānamindassa paṭissutvā dutiyampi pamādaṃ āpādesi. Tatiyampi kho, bhikkhave, sakko devānamindo suvīraṃ devaputtaṃ āmantesi – ‘ete, tāta suvīra, asurā deve abhiyanti. Gaccha, tāta suvīra, asure paccuyyāhī’ti. ‘Evaṃ bhaddantavā’ti kho, bhikkhave, suvīro devaputto sakkassa devānamindassa paṭissutvā tatiyampi pamādaṃ āpādesi. Atha kho, bhikkhave, sakko devānamindo suvīraṃ devaputtaṃ gāthāya ajjhabhāsi –

“Anuṭṭhahaṃ avāyāmaṃ, sukhaṃ yatrādhigacchati;

Suvīra tattha gacchāhi, mañca tattheva pāpayā”ti.

“Alasvassa [alasa’ssa (sī. pī.), alasvāyaṃ (syā. kaṃ.)] anuṭṭhātā, na ca kiccāni kāraye;

Sabbakāmasamiddhassa, taṃ me sakka varaṃ disā”ti.

“Yatthālaso anuṭṭhātā, accantaṃ sukhamedhati;

Suvīra tattha gacchāhi, mañca tattheva pāpayā”ti.

“Akammunā [akammanā (sī. pī.)] devaseṭṭha, sakka vindemu yaṃ sukhaṃ;

Asokaṃ anupāyāsaṃ, taṃ me sakka varaṃ disā”ti.

“Sace atthi akammena, koci kvaci na jīvati;

Nibbānassa hi so maggo, suvīra tattha gacchāhi;

Mañca tattheva pāpayā”ti.

“So hi nāma, bhikkhave, sakko devānamindo sakaṃ puññaphalaṃ upajīvamāno devānaṃ tāvatiṃsānaṃ issariyādhipaccaṃ rajjaṃ kārento uṭṭhānavīriyassa vaṇṇavādī bhavissati. Idha kho taṃ, bhikkhave, sobhetha, yaṃ tumhe evaṃ svākkhāte dhammavinaye pabbajitā samānā uṭṭhaheyyātha ghaṭeyyātha vāyameyyātha appattassa pattiyā anadhigatassa adhigamāya, asacchikatassa sacchikiriyāyā”ti.

☸---------------------------------------------------------------------

第十一 帝释相应

第一品

［一］ 第一 须毗罗

一 如是我闻。那时，世尊住在舍卫城的祇树给孤独园。

二 在那里，世尊召唤比丘们：“比丘们！”“尊者！”那些比丘回答世尊。世尊这样说：

三 （世尊继续说：）

四 “比丘们，过去，阿修罗攻打天神。那时，比丘们，天帝释召唤须毗罗天子：‘亲爱的须毗罗，这些阿修罗正在攻打天神。去吧，亲爱的须毗罗，去迎击阿修罗！’‘好的，尊者。’比丘们，须毗罗天子回答了天帝释，却陷入了放逸。

五 第二次，比丘们，天帝释召唤须毗罗天子：‘亲爱的须毗罗，这些阿修罗正在攻打天神。去吧，亲爱的须毗罗，去迎击阿修罗！’‘好的，尊者。’比丘们，须毗罗天子回答了天帝释，第二次陷入了放逸。

六 第三次，比丘们，天帝释召唤须毗罗天子：‘亲爱的须毗罗，这些阿修罗正在攻打天神。去吧，亲爱的须毗罗，去迎击阿修罗！’‘好的，尊者。’比丘们，须毗罗天子回答了天帝释，第三次陷入了放逸。

七 那时，比丘们，天帝释对须毗罗天子说了这首偈颂：

‘不奋起，不努力，

在那里能获得快乐；

须毗罗，你就去那里吧，

也把我带到那里去！’

八 ［须毗罗：］ ‘对于懒惰、不奋起的人，

也不用做任何工作；

就能拥有一切欲乐，

释迦，请指示我那个最好的地方！’

九 ［帝释：］ ‘在那里懒惰者、不奋起者，

能永恒地享受快乐；

须毗罗，你就去那里吧，

也把我带到那里去！’

十 ［须毗罗］ ‘天中之尊，释迦啊，如果我们能通过无为

找到那快乐，

无忧无虑，无有烦恼，

释迦，请指示我那最好的道路！’

十一 ［帝释：］ ‘如果真有通过无为，

任何人在任何地方能生存下去（并获得快乐），

那就是涅槃之道了，

须毗罗，你就去那里吧；

也把我带到那里去！’

十二 “比丘们，天帝释依靠自己的福德果报，在三十三天行使主权和统治权，尚且会是奋起和精进的赞叹者。比丘们，你们在如此善说的法与律中出家，如果能为了未证得的去证得，为了未达到的去达到，为了未实现的去实现而奋起、努力、精进，那将是多么光耀啊！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/11. Sakkasaṃyutta 帝释相应 (SN 11, 247-271)/11.1 Paṭhamavagga 第一品 (SN 11.1-10, 247-256)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.1.2 Susīmasutta 须师摩 (SN 11.2, 248)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Susīmasuttaṃ

248. Sāvatthiyaṃ. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Bhūtapubbaṃ, bhikkhave, asurā deve abhiyaṃsu. Atha kho, bhikkhave, sakko devānamindo susīmaṃ [susimaṃ (syā. kaṃ. ka.)] devaputtaṃ āmantesi – ‘ete, tāta susīma, asurā deve abhiyanti. Gaccha, tāta susīma, asure paccuyyāhī’ti. ‘Evaṃ bhaddantavā’ti kho, bhikkhave, susīmo devaputto sakkassa devānamindassa paṭissutvā pamādaṃ āpādesi. Dutiyampi kho, bhikkhave, sakko devānamindo susīmaṃ devaputtaṃ āmantesi…pe… dutiyampi pamādaṃ āpādesi. Tatiyampi kho, bhikkhave, sakko devānamindo susīmaṃ devaputtaṃ āmantesi…pe… tatiyampi pamādaṃ āpādesi. Atha kho, bhikkhave, sakko devānamindo susīmaṃ devaputtaṃ gāthāya ajjhabhāsi –

“Anuṭṭhahaṃ avāyāmaṃ, sukhaṃ yatrādhigacchati;

Susīma tattha gacchāhi, mañca tattheva pāpayā”ti.

“Alasvassa anuṭṭhātā, na ca kiccāni kāraye;

Sabbakāmasamiddhassa, taṃ me sakka varaṃ disā”ti.

“Yatthālaso anuṭṭhātā, accantaṃ sukhamedhati;

Susīma tattha gacchāhi, mañca tattheva pāpayā”ti.

“Akammunā devaseṭṭha, sakka vindemu yaṃ sukhaṃ;

Asokaṃ anupāyāsaṃ, taṃ me sakka varaṃ disā”ti.

“Sace atthi akammena, koci kvaci na jīvati;

Nibbānassa hi so maggo, susīma tattha gacchāhi;

Mañca tattheva pāpayā”ti.

“So hi nāma, bhikkhave, sakko devānamindo sakaṃ puññaphalaṃ upajīvamāno devānaṃ tāvatiṃsānaṃ issariyādhipaccaṃ rajjaṃ kārento uṭṭhānavīriyassa vaṇṇavādī bhavissati. Idha kho taṃ, bhikkhave, sobhetha, yaṃ tumhe evaṃ svākkhāte dhammavinaye pabbajitā samānā uṭṭhaheyyātha ghaṭeyyātha vāyameyyātha appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāyā”ti.

☸---------------------------------------------------------------------

［二］ 第二 须师摩

一 [那时，世尊]住在舍卫城的祇树给孤独园。

二 在那里，世尊召唤比丘们：“比丘们！”“尊者！”那些比丘回答世尊。世尊这样说：

三 （世尊继续说：）

四 “比丘们，过去，阿修罗攻打天神。那时，比丘们，天帝释召唤须师摩天子：‘亲爱的须师摩，这些阿修罗正在攻打天神。去吧，亲爱的须师摩，去迎击阿修罗！’‘好的，尊者。’比丘们，须师摩天子回答了天帝释，却陷入了放逸。

五 第二次，比丘们，天帝释召唤须师摩天子……（省略）……第二次陷入了放逸。

六 第三次，比丘们，天帝释召唤须师摩天子……（省略）……第三次陷入了放逸。

七 那时，比丘们，天帝释对须师摩天子说了这首偈颂：

‘不奋起，不努力，

在那里能获得快乐；

须师摩，你就去那里吧，

也把我带到那里去！’

八 ［须师摩：］ ‘对于懒惰、不奋起的人，

也不用做任何工作；

就能拥有一切欲乐，

释迦，请指示我那个最好的地方！’

九 ［帝释：］ ‘在那里懒惰者、不奋起者，

能永恒地享受快乐；

须师摩，你就去那里吧，

也把我带到那里去！’

十 ［须师摩］ ‘天中之尊，释迦啊，如果我们能通过无为

找到那快乐，

无忧无虑，无有烦恼，

释迦，请指示我那最好的道路！’

十一 ［帝释：］ ‘如果真有通过无为，

任何人在任何地方能生存下去（并获得快乐），

那就是涅槃之道了，

须师摩，你就去那里吧；

也把我带到那里去！’

十二 “比丘们，天帝释依靠自己的福德果报，在三十三天行使主权和统治权，尚且会是奋起和精进的赞叹者。比丘们，你们在如此善说的法与律中出家，如果能为了未证得的去证得，为了未达到的去达到，为了未实现的去实现而奋起、努力、精进，那将是多么光耀啊！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/11. Sakkasaṃyutta 帝释相应 (SN 11, 247-271)/11.1 Paṭhamavagga 第一品 (SN 11.1-10, 247-256)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.1.3 Dhajaggasutta 旗尖 (SN 11.3, 249)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Dhajaggasuttaṃ

249. Sāvatthiyaṃ. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Bhūtapubbaṃ, bhikkhave, devāsurasaṅgāmo samupabyūḷho ahosi. Atha kho, bhikkhave, sakko devānamindo deve tāvatiṃse āmantesi –

‘Sace, mārisā, devānaṃ saṅgāmagatānaṃ uppajjeyya bhayaṃ vā chambhitattaṃ vā lomahaṃso vā, mameva tasmiṃ samaye dhajaggaṃ ullokeyyātha. Mamañhi vo dhajaggaṃ ullokayataṃ yaṃ bhavissati bhayaṃ vā chambhitattaṃ vā lomahaṃso vā, so pahīyissati’.

‘No ce me dhajaggaṃ ullokeyyātha, atha pajāpatissa devarājassa dhajaggaṃ ullokeyyātha. Pajāpatissa hi vo devarājassa dhajaggaṃ ullokayataṃ yaṃ bhavissati bhayaṃ vā chambhitattaṃ vā lomahaṃso vā, so pahīyissati’.

‘No ce pajāpatissa devarājassa dhajaggaṃ ullokeyyātha, atha varuṇassa devarājassa dhajaggaṃ ullokeyyātha. Varuṇassa hi vo devarājassa dhajaggaṃ ullokayataṃ yaṃ bhavissati bhayaṃ vā chambhitattaṃ vā lomahaṃso vā, so pahīyissati’.

‘No ce varuṇassa devarājassa dhajaggaṃ ullokeyyātha, atha īsānassa devarājassa dhajaggaṃ ullokeyyātha. Īsānassa hi vo devarājassa dhajaggaṃ ullokayataṃ yaṃ bhavissati bhayaṃ vā chambhitattaṃ vā lomahaṃso vā, so pahīyissatī’”ti.

“Taṃ kho pana, bhikkhave, sakkassa vā devānamindassa dhajaggaṃ ullokayataṃ, pajāpatissa vā devarājassa dhajaggaṃ ullokayataṃ, varuṇassa vā devarājassa dhajaggaṃ ullokayataṃ, īsānassa vā devarājassa dhajaggaṃ ullokayataṃ yaṃ bhavissati bhayaṃ vā chambhitattaṃ vā lomahaṃso vā, so pahīyethāpi nopi pahīyetha [no pahīyetha (ka.)].

“Taṃ kissa hetu? Sakko hi, bhikkhave, devānamindo avītarāgo avītadoso avītamoho bhīru chambhī utrāsī palāyīti.

“Ahañca kho, bhikkhave, evaṃ vadāmi – ‘sace tumhākaṃ, bhikkhave, araññagatānaṃ vā rukkhamūlagatānaṃ vā suññāgāragatānaṃ vā uppajjeyya bhayaṃ vā chambhitattaṃ vā lomahaṃso vā, mameva tasmiṃ samaye anussareyyātha – itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Mamañhi vo, bhikkhave, anussarataṃ yaṃ bhavissati bhayaṃ vā chambhitattaṃ vā lomahaṃso vā, so pahīyissati.

“No ce maṃ anussareyyātha, atha dhammaṃ anussareyyātha – ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti. Dhammañhi vo, bhikkhave, anussarataṃ yaṃ bhavissati bhayaṃ vā chambhitattaṃ vā lomahaṃso vā, so pahīyissati.

“No ce dhammaṃ anussareyyātha, atha saṅghaṃ anussareyyātha – ‘suppaṭipanno bhagavato sāvakasaṅgho ujuppaṭipanno bhagavato sāvakasaṅgho ñāyappaṭipanno bhagavato sāvakasaṅgho sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho, āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti. Saṅghañhi vo, bhikkhave, anussarataṃ yaṃ bhavissati bhayaṃ vā chambhitattaṃ vā lomahaṃso vā, so pahīyissati.

“Taṃ kissa hetu? Tathāgato hi, bhikkhave, arahaṃ sammāsambuddho vītarāgo vītadoso vītamoho abhīru acchambhī anutrāsī apalāyī”ti. Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

“Araññe rukkhamūle vā, suññāgāreva bhikkhavo;

Anussaretha [anussareyyātha (ka.) padasiddhi pana cintetabbā] sambuddhaṃ, bhayaṃ tumhāka no siyā.

“No ce buddhaṃ sareyyātha, lokajeṭṭhaṃ narāsabhaṃ;

Atha dhammaṃ sareyyātha, niyyānikaṃ sudesitaṃ.

“No ce dhammaṃ sareyyātha, niyyānikaṃ sudesitaṃ;

Atha saṅghaṃ sareyyātha, puññakkhettaṃ anuttaraṃ.

“Evaṃ buddhaṃ sarantānaṃ, dhammaṃ saṅghañca bhikkhavo;

Bhayaṃ vā chambhitattaṃ vā, lomahaṃso na hessatī”ti.

☸---------------------------------------------------------------------

［三］ 第三 旗尖

一 [那时，世尊]住在舍卫城的祇树给孤独园。

二 在那里，世尊召唤比丘们：“比丘们！”“尊者！”那些比丘回答世尊。世尊这样说：

三 （世尊继续说：）

四 “比丘们，过去，天神与阿修罗的战斗已经列阵对峙。

五 那时，比丘们，天帝释对三十三天的天神们说：‘各位，如果天神们在战场上生起了恐惧、或惊慌、或毛骨悚然，那时你们就应该仰望我的旗帜顶端。因为当你们仰望我的旗帜顶端时，任何将要生起的恐惧、或惊慌、或毛骨悚然，都将会被断除。’

六 ‘如果你们不仰望我的旗帜顶端，那么就应该仰望波阇波提天王的旗帜顶端。因为当你们仰望波阇波提天王的旗帜顶端时，任何将要生起的恐惧、或惊慌、或毛骨悚然，都将会被断除。’

七 ‘如果你们不仰望波阇波提天王的旗帜顶端，那么就应该仰望婆楼那（Varuṇa）天王的旗帜顶端。因为当你们仰望婆楼那（Varuṇa）天王的旗帜顶端时，任何将要生起的恐惧、或惊慌、或毛骨悚然，都将会被断除。’

八 ‘如果你们不仰望婆楼那（Varuṇa）天王的旗帜顶端，那么就应该仰望伊舍那（Īsāna）天王的旗帜顶端。因为当你们仰望伊舍那（Īsāna）天王的旗帜顶端时，任何将要生起的恐惧、或惊慌、或毛骨悚然，都将会被断除。’”

九 “然而，比丘们，仰望天帝释的旗帜顶端，或仰望波阇波提天王的旗帜顶端，或仰望婆楼那（Varuṇa）天王的旗帜顶端，或仰望伊舍那（Īsāna）天王的旗帜顶端时，那将要生起的恐惧、或惊慌、或毛骨悚然，或许能被断除，或许不能被断除。

十 这是什么原因呢？因为，比丘们，天帝释尚未离贪、尚未离嗔、尚未离痴，他是胆怯的、易惊慌的、会恐惧的、会逃跑的。

十一 而我，比丘们，是这样说的：‘比丘们，如果你们去到森林、或去到树下、或去到空房子里时，生起了恐惧、或惊慌、或毛骨悚然，那时你们就应该忆念我——忆念“那位世尊是阿罗汉、正等正觉、明行具足、善逝、世间解、无上士调御丈夫、天人师、佛陀、世尊”。’

十二 比丘们，因为当你们忆念我时，任何将要生起的恐惧、或惊慌、或毛骨悚然，都将会被断除。

十三 如果你们不忆念我，那么就应该忆念法——忆念‘法是由世尊善说的，是现见、无时、来见、导向（涅槃）、智者内证的。’

十四 比丘们，因为当你们忆念法时，任何将要生起的恐惧、或惊慌、或毛骨悚然，都将会被断除。

十五 如果你们不忆念法，那么就应该忆念僧伽——忆念‘世尊的声闻僧团是善行道的，世尊的声闻僧团是正直行道的，世尊的声闻僧团是如理行道的，世尊的声闻僧团是和敬行道的，即四双八辈（圣者）。这世尊的声闻僧团是值得供养、值得款待、值得布施、值得合掌礼敬的，是世间无上的福田。’

十六 比丘们，因为当你们忆念僧伽时，任何将要生起的恐惧、或惊慌、或毛骨悚然，都将会被断除。

十七 这是什么原因呢？因为，比丘们，如来、阿罗汉、正等正觉者，是已离贪、已离嗔、已离痴，无畏惧、无惊慌、无恐惧、不逃跑的。”

十八 世尊说了这番话。善逝说完这话后，导师又接着说了这首偈颂：

“在森林中，或在树下，

或在空房子里，比丘们，

你们当忆念正等觉者，

恐惧就不会发生在你们身上。

如果你们不忆念佛陀，

这位世间最尊贵者、人中之雄，

那么就忆念那导向（涅槃）的、

被善说的法。

如果你们不忆念那导向（涅槃）的、

被善说的法，

那么就忆念那僧伽，

无上的福田。

如此忆念佛、

法以及僧伽，比丘们，

恐惧、或惊慌、

或毛骨悚然，将不会发生。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/11. Sakkasaṃyutta 帝释相应 (SN 11, 247-271)/11.1 Paṭhamavagga 第一品 (SN 11.1-10, 247-256)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.1.4 Vepacittisutta 吠波质底 (SN 11.4, 250)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Vepacittisuttaṃ

250. Sāvatthinidānaṃ. “Bhūtapubbaṃ, bhikkhave, devāsurasaṅgāmo samupabyūḷho ahosi. Atha kho, bhikkhave, vepacitti asurindo asure āmantesi – ‘sace, mārisā, devānaṃ asurasaṅgāme samupabyūḷhe asurā jineyyuṃ devā parājineyyuṃ [parājeyyuṃ (sī. pī.)], yena naṃ sakkaṃ devānamindaṃ kaṇṭhapañcamehi bandhanehi bandhitvā mama santike āneyyātha asurapuran’ti. Sakkopi kho, bhikkhave, devānamindo deve tāvatiṃse āmantesi – ‘sace, mārisā, devānaṃ asurasaṅgāme samupabyūḷhe devā jineyyuṃ asurā parājineyyuṃ, yena naṃ vepacittiṃ asurindaṃ kaṇṭhapañcamehi bandhanehi bandhitvā mama santike āneyyātha sudhammasabhan’”ti. Tasmiṃ kho pana, bhikkhave, saṅgāme devā jiniṃsu, asurā parājiniṃsu [parājiṃsu (sī. pī.)]. Atha kho, bhikkhave, devā tāvatiṃsā vepacittiṃ asurindaṃ kaṇṭhapañcamehi bandhanehi bandhitvā sakkassa devānamindassa santike ānesuṃ sudhammasabhaṃ. Tatra sudaṃ, bhikkhave, vepacitti asurindo kaṇṭhapañcamehi bandhanehi baddho sakkaṃ devānamindaṃ sudhammasabhaṃ pavisantañca nikkhamantañca asabbhāhi pharusāhi vācāhi akkosati paribhāsati. Atha kho, bhikkhave, mātali saṅgāhako sakkaṃ devānamindaṃ gāthāhi ajjhabhāsi –

“Bhayā nu maghavā sakka, dubbalyā no titikkhasi;

Suṇanto pharusaṃ vācaṃ, sammukhā vepacittino”ti.

“Nāhaṃ bhayā na dubbalyā, khamāmi vepacittino;

Kathañhi mādiso viññū, bālena paṭisaṃyuje”ti.

“Bhiyyo bālā pabhijjeyyuṃ, no cassa paṭisedhako;

Tasmā bhusena daṇḍena, dhīro bālaṃ nisedhaye”ti.

“Etadeva ahaṃ maññe, bālassa paṭisedhanaṃ;

Paraṃ saṅkupitaṃ ñatvā, yo sato upasammatī”ti.

“Etadeva titikkhāya, vajjaṃ passāmi vāsava;

Yadā naṃ maññati bālo, bhayā myāyaṃ titikkhati;

Ajjhāruhati dummedho, gova bhiyyo palāyinan”ti.

“Kāmaṃ maññatu vā mā vā, bhayā myāyaṃ titikkhati;

Sadatthaparamā atthā, khantyā bhiyyo na vijjati.

“Yo have balavā santo, dubbalassa titikkhati;

Tamāhu paramaṃ khantiṃ, niccaṃ khamati dubbalo.

“Abalaṃ taṃ balaṃ āhu, yassa bālabalaṃ balaṃ;

Balassa dhammaguttassa, paṭivattā na vijjati.

“Tasseva tena pāpiyo, yo kuddhaṃ paṭikujjhati;

Kuddhaṃ appaṭikujjhanto, saṅgāmaṃ jeti dujjayaṃ.

“Ubhinnamatthaṃ carati, attano ca parassa ca;

Paraṃ saṅkupitaṃ ñatvā, yo sato upasammati.

“Ubhinnaṃ tikicchantānaṃ, attano ca parassa ca;

Janā maññanti bāloti, ye dhammassa akovidā”ti.

“So hi nāma, bhikkhave, sakko devānamindo sakaṃ puññaphalaṃ upajīvamāno devānaṃ tāvatiṃsānaṃ issariyādhipaccaṃ rajjaṃ kārento khantisoraccassa vaṇṇavādī bhavissati. Idha kho taṃ, bhikkhave, sobhetha yaṃ tumhe evaṃ svākkhāte dhammavinaye pabbajitā samānā khamā ca bhaveyyātha soratā cā”ti.

☸---------------------------------------------------------------------

［四］ 第四 吠波质底（忍辱）

一 [那时，世尊]住在舍卫城。（背景省略）

二 （世尊说：）

三 “比丘们，过去，天神与阿修罗的战斗已经列阵对峙。

四 那时，比丘们，阿修罗王吠波质底召唤阿修罗们：‘各位，如果在天神与阿修罗的战斗中，阿修罗们胜利了，天神们战败了，你们就用五花大绑（颈部第五处束缚）把天帝释捆起来，带到我这里来，带到阿修罗城来！’

五 而比丘们，天帝释也召唤三十三天的天神们：‘各位，如果在天神与阿修罗的战斗中，天神们胜利了，阿修罗们战败了，你们就用五花大绑（颈部第五处束缚）把阿修罗王吠波质底捆起来，带到我这里来，带到善法堂（Sudhammā Hall）来！’

六 比丘们，在那场战斗中，天神们胜利了，阿修罗们战败了。

七 于是，比丘们，三十三天的天神们用五花大绑（颈部第五处束缚）把阿修罗王吠波质底捆起来，带到了天帝释那里，带到了善法堂。

八 在那里，比丘们，阿修罗王吠波质底被五花大绑着，每当看到天帝释进出善法堂时，就用粗鲁、刺耳的语言辱骂、诽谤他。

九 那时，比丘们，御者摩多利对天帝释说了这些偈颂：

‘帝释（Maghavā），您是出于恐惧，

还是因为软弱才容忍？

听着吠波质底当面说出

如此粗鲁的话语！’

十 ［帝释：］ ‘我容忍吠波质底，

既不是因为恐惧，也不是因为软弱；

像我这样的智者，

怎会与愚人争斗？’

十一 ［摩多利］ ‘如果不对他加以制止，

愚人会变得更加放肆；

因此智者应以严厉的惩罚，

来制止愚人。’

十二 ［帝释：］ ‘我认为，这才是

对愚人的制止：

当知道对方已被激怒时，

自己保持正念，平静下来。’

十三 ［摩多利］ ‘婆娑婆（Vāsava，帝释的别名），对于这种容忍，

我看到了它的弊端：

当愚人认为“他是因为怕我才容忍我”时，

这个无知者会更加逼近，

就像（追赶）越跑越远的牛一样。’

十四 ［帝释：］ ‘随他认为或不认为

“他是因为怕我才容忍我”吧；

在诸多利益中，以自身利益为最高，

没有什么比忍耐更殊胜了。

有力量的人，

却能容忍弱者；

这被称为最高的忍耐，

弱者（本来就）总是需要容忍的。

那以愚人的力量为力量的，

他们称那种力量为无力；

对于受法保护的强者，

是没有对手的。

对愤怒者回报以愤怒，

只会使自己变得更糟；

不对愤怒者回报以愤怒，

就赢得了难以战胜的战争。

当知道对方已被激怒时，

自己保持正念，平静下来，

这既是为了自己的利益，

也是为了他人的利益。

对于那些治疗双方（自己和他人愤怒）的人，

那些不精通法的人们，

会认为他是愚人。’

十五 “比丘们，天帝释依靠自己的福德果报，在三十三天行使主权和统治权，尚且会是忍耐与柔和的赞叹者。

十六 比丘们，你们在如此善说的法与律中出家，如果能做到忍耐和柔和，那将是多么光耀啊！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/11. Sakkasaṃyutta 帝释相应 (SN 11, 247-271)/11.1 Paṭhamavagga 第一品 (SN 11.1-10, 247-256)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.1.5 Subhāsitajayasutta 善语的胜利 (SN 11.5, 251)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Subhāsitajayasuttaṃ

251. Sāvatthinidānaṃ. “Bhūtapubbaṃ, bhikkhave, devāsurasaṅgāmo samupabyūḷho ahosi. Atha kho, bhikkhave, vepacitti asurindo sakkaṃ devānamindaṃ etadavoca – ‘hotu, devānaminda, subhāsitena jayo’ti. ‘Hotu, vepacitti, subhāsitena jayo’ti. Atha kho, bhikkhave, devā ca asurā ca pārisajje ṭhapesuṃ – ‘ime no subhāsitadubbhāsitaṃ ājānissantī’ti. Atha kho, bhikkhave, vepacittiṃ asurindo sakkaṃ devānamindaṃ etadavoca – ‘bhaṇa, devānaminda, gāthan’ti. Evaṃ vutte, bhikkhave, sakko devānamindo vepacitti asurindaṃ etadavoca – ‘tumhe khvettha, vepacitti, pubbadevā. Bhaṇa, vepacitti, gāthan’ti. Evaṃ vutte, bhikkhave, vepacitti asurindo imaṃ gāthaṃ abhāsi –

“Bhiyyo bālā pabhijjeyyuṃ, no cassa paṭisedhako;

Tasmā bhusena daṇḍena, dhīro bālaṃ nisedhaye”ti.

“Bhāsitāya kho pana, bhikkhave, vepacittinā asurindena gāthāya asurā anumodiṃsu, devā tuṇhī ahesuṃ. Atha kho, bhikkhave, vepacitti asurindo sakkaṃ devānamindaṃ etadavoca – ‘bhaṇa, devānaminda, gāthan’ti. Evaṃ vutte, bhikkhave, sakko devānamindo imaṃ gāthaṃ abhāsi –

“Etadeva ahaṃ maññe, bālassa paṭisedhanaṃ;

Paraṃ saṅkupitaṃ ñatvā, yo sato upasammatī”ti.

“Bhāsitāya kho pana, bhikkhave, sakkena devānamindena gāthāya, devā anumodiṃsu, asurā tuṇhī ahesuṃ. Atha kho, bhikkhave, sakko devānamindo vepacittiṃ asurindaṃ etadavoca – ‘bhaṇa, vepacitti, gāthan’ti. Evaṃ vutte, bhikkhave, vepacitti asurindo imaṃ gāthaṃ abhāsi –

“Etadeva titikkhāya, vajjaṃ passāmi vāsava;

Yadā naṃ maññati bālo, bhayā myāyaṃ titikkhati;

Ajjhāruhati dummedho, gova bhiyyo palāyinan”ti.

“Bhāsitāya kho pana, bhikkhave, vepacittinā asurindena gāthāya asurā anumodiṃsu, devā tuṇhī ahesuṃ. Atha kho, bhikkhave, vepacitti asurindo sakkaṃ devānamindaṃ etadavoca – ‘bhaṇa, devānaminda, gāthan’ti. Evaṃ vutte, bhikkhave, sakko devānamindo imā gāthāyo abhāsi –

“Kāmaṃ maññatu vā mā vā, bhayā myāyaṃ titikkhati;

Sadatthaparamā atthā, khantyā bhiyyo na vijjati.

“Yo have balavā santo, dubbalassa titikkhati;

Tamāhu paramaṃ khantiṃ, niccaṃ khamati dubbalo.

“Abalaṃ taṃ balaṃ āhu, yassa bālabalaṃ balaṃ;

Balassa dhammaguttassa, paṭivattā na vijjati.

“Tasseva tena pāpiyo, yo kuddhaṃ paṭikujjhati;

Kuddhaṃ appaṭikujjhanto, saṅgāmaṃ jeti dujjayaṃ.

“Ubhinnamatthaṃ carati, attano ca parassa ca;

Paraṃ saṅkupitaṃ ñatvā, yo sato upasammati.

“Ubhinnaṃ tikicchantānaṃ, attano ca parassa ca;

Janā maññanti bāloti, ye dhammassa akovidā”ti.

“Bhāsitāsu kho pana, bhikkhave, sakkena devānamindena gāthāsu, devā anumodiṃsu, asurā tuṇhī ahesuṃ. Atha kho, bhikkhave, devānañca asurānañca pārisajjā etadavocuṃ – ‘bhāsitā kho vepacittinā asurindena gāthāyo. Tā ca kho sadaṇḍāvacarā sasatthāvacarā, iti bhaṇḍanaṃ iti viggaho iti kalaho. Bhāsitā kho [bhāsitā kho pana (sī.)] sakkena devānamindena gāthāyo. Tā ca kho adaṇḍāvacarā asatthāvacarā, iti abhaṇḍanaṃ iti aviggaho iti akalaho. Sakkassa devānamindassa subhāsitena jayo’ti. Iti kho, bhikkhave sakkassa devānamindassa subhāsitena jayo ahosī”ti.

☸---------------------------------------------------------------------

［五］ 第五 善语的胜利

一 舍卫城的记事。

二 “比丘们，过去，天神与阿修罗的战斗已经列阵对峙。

三 那时，比丘们，阿修罗王吠波质底对天帝释这样说：‘天帝啊，让我们以善语来决定胜负吧！’‘好的，吠波质底，就以善语来决定胜负吧！’

四 于是，比丘们，天神和阿修罗们设立了评判团——‘他们将为我们判断什么是善语，什么是恶语。’

五 那时，比丘们，阿修罗王吠波质底对天帝释说：‘天帝啊，请说偈颂吧！’

六 这样说了之后，比丘们，天帝释对阿修罗王吠波质底说：‘吠波质底，你在这里是前辈天神。吠波质底，请（你先）说偈颂吧！’

七 这样说了之后，比丘们，阿修罗王吠波质底说了这首偈颂：

‘如果不对他加以制止，

愚人会变得更加放肆；

因此智者应以严厉的惩罚，

来制止愚人。’

八 比丘们，当阿修罗王吠波质底说了这首偈颂后，阿修罗们表示赞同，天神们则保持沉默。

九 那时，比丘们，阿修罗王吠波质底对天帝释说：‘天帝啊，请说偈颂吧！’

十 这样说了之后，比丘们，天帝释说了这首偈颂：

‘我认为，这才是

对愚人的制止：

当知道对方已被激怒时，

自己保持正念，平静下来。’

十一 比丘们，当天帝释说了这首偈颂后，天神们表示赞同，阿修罗们则保持沉默。

十二 那时，比丘们，天帝释对阿修罗王吠波质底说：‘吠波质底，请说偈颂吧！’比丘们，这样说了之后，阿修罗王吠波质底说了这首偈颂：

‘婆娑婆（Vāsava），对于这种容忍，

我看到了它的弊端：

当愚人认为“他是因为怕我才容忍我”时，

这个无知者会更加逼近，

就像（追赶）越跑越远的牛一样。’

十三 比丘们，当阿修罗王吠波质底说了这首偈颂后，阿修罗们表示赞同，天神们则保持沉默。

十四 那时，比丘们，阿修罗王吠波质底对天帝释说：‘天帝啊，请说偈颂吧！’

十五 这样说了之后，比丘们，天帝释说了这些偈颂：

‘随他认为或不认为

“他是因为怕我才容忍我”吧；

在诸多利益中，以自身利益为最高，

没有什么比忍耐更殊胜了。

有力量的人，

却能容忍弱者；

这被称为最高的忍耐，

弱者（本来就）总是需要容忍的。

那以愚人的力量为力量的，

他们称那种力量为无力；

对于受法保护的强者，

是没有对手的。

对愤怒者回报以愤怒，

只会使自己变得更糟；

不对愤怒者回报以愤怒，

就赢得了难以战胜的战争。

当知道对方已被激怒时，

自己保持正念，平静下来，

这既是为了自己的利益，

也是为了他人的利益。

对于那些治疗双方（自己和他人愤怒）的人，

那些不精通法的人们，

会认为他是愚人。’

十六 比丘们，当天帝释说了这些偈颂后，天神们表示赞同，阿修罗们则保持沉默。

十七 那时，比丘们，天神和阿修罗们的评判团这样说：

十八 ‘阿修罗王吠波质底所说的偈颂，确实与惩罚有关，与武器有关，因此（导致）争吵，因此（导致）争执，因此（导致）冲突。’

十九 ‘天帝释所说的偈颂，确实与非惩罚有关，与非武器有关，因此（导致）无争吵，因此（导致）无争执，因此（导致）无冲突。胜利属于天帝释，因为他的善语！’

二〇 “就这样，比丘们，胜利归于天帝释，因为他的善语。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/11. Sakkasaṃyutta 帝释相应 (SN 11, 247-271)/11.1 Paṭhamavagga 第一品 (SN 11.1-10, 247-256)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.1.6 Kulāvakasutta 鸟巢 (SN 11.6, 252)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Kulāvakasuttaṃ

252. Sāvatthiyaṃ. “Bhūtapubbaṃ, bhikkhave, devāsurasaṅgāmo samupabyūḷho ahosi. Tasmiṃ kho pana, bhikkhave, saṅgāme asurā jiniṃsu, devā parājiniṃsu. Parājitā ca kho, bhikkhave, devā apāyaṃsveva uttarenamukhā, abhiyaṃsveva ne asurā. Atha kho, bhikkhave, sakko devānamindo mātali saṅgāhakaṃ gāthāya ajjhabhāsi –

“Kulāvakā mātali simbalismiṃ,

Īsāmukhena parivajjayassu;

Kāmaṃ cajāma asuresu pāṇaṃ,

Māyime dijā vikulāvakā [vikulāvā (syā. kaṃ. ka.)] ahesun”ti.

“‘Evaṃ bhaddantavā’ti kho, bhikkhave, mātali saṅgāhako sakkassa devānamindassa paṭissutvā sahassayuttaṃ ājaññarathaṃ paccudāvattesi. Atha kho, bhikkhave, asurānaṃ etadahosi – ‘paccudāvatto kho dāni sakkassa devānamindassa sahassayutto ājaññaratho. Dutiyampi kho devā asurehi saṅgāmessantīti bhītā asurapurameva pāvisiṃsu. Iti kho, bhikkhave, sakkassa devānamindassa dhammena jayo ahosī’”ti.

☸---------------------------------------------------------------------

［六］ 第六 鸟巢

一 舍卫城因缘。

二 “诸比丘！很久以前天神与阿修罗之间发生了激烈的战斗。

三 诸比丘！在那场战斗中，阿修罗获胜，而天神战败。

四 诸比丘！战败的天神向北逃走，阿修罗随后追赶。

五 诸比丘！这时天帝释用偈颂告诉驾车者摩多利：

“摩多利，在辛巴利树那里， 用辕杆避开那些鸟巢。

宁可让阿修罗夺去我等性命， 也不要让这些鸟儿失去家园。”

六 驾车者摩多利回答天帝释：“遵命！尊者。”于是便驾着系有一千匹骏马的战车掉头回驰。

七 诸比丘！这时阿修罗们这样想：“天帝释现在驾着系有一千匹骏马的战车掉头回驰，天神们要再次与阿修罗作战了。”他们感到恐惧，于是逃入了阿修罗的宫殿。

八 诸比丘！就这样，天帝释通过遵循正法（慈悲）而获得了胜利。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/11. Sakkasaṃyutta 帝释相应 (SN 11, 247-271)/11.1 Paṭhamavagga 第一品 (SN 11.1-10, 247-256)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.1.7 Nadubbhiyasutta 无谲诈 (SN 11.7, 253)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Nadubbhiyasuttaṃ

253. Sāvatthiyaṃ. “Bhūtapubbaṃ, bhikkhave, sakkassa devānamindassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘yopi me assa supaccatthiko tassapāhaṃ na dubbheyyan’ti. Atha kho, bhikkhave, vepacitti asurindo sakkassa devānamindassa cetasā cetoparivitakkamaññāya yena sakko devānamindo tenupasaṅkami. Addasā kho, bhikkhave, sakko devānamindo vepacittiṃ asurindaṃ dūratova āgacchantaṃ. Disvāna vepacittiṃ asurindaṃ etadavoca – ‘tiṭṭha, vepacitti, gahitosī’”ti.

“Yadeva te, mārisa, pubbe cittaṃ, tadeva tvaṃ mā pajahāsī”ti [tadeva tvaṃ mārisa pahāsīti (sī. syā. kaṃ.)].

“Sapassu ca me, vepacitti, adubbhāyā”ti [adrubbhāya (ka.)].

“Yaṃ musā bhaṇato pāpaṃ, yaṃ pāpaṃ ariyūpavādino;

Mittadduno ca yaṃ pāpaṃ, yaṃ pāpaṃ akataññuno;

Tameva pāpaṃ phusatu [phusati (sī. pī.)], yo te dubbhe sujampatī”ti.

☸---------------------------------------------------------------------

［七］ 第七 不欺诈

一 [那时，世尊]住在舍卫城。因缘如此。

二 “诸比丘！很久以前，天帝释独自静坐时，生起这样的心念：‘即使是我的敌人，我也不对他行欺诈。’”

三 诸比丘！那时，吠波质底阿修罗王知道了天帝释心中的想法，就来到天帝释那里。

四 诸比丘！天帝释看见吠波质底阿修罗王从远处走来，便对吠波质底阿修罗王说：“吠波质底，站住！你被抓住了！”

五 吠波质底说：“朋友！不要舍弃你先前的心念啊！”

六 天帝释说：“吠波质底！我发誓不对你欺诈。”

七 [吠波质底说：] “说谎话的人， 必有恶报；

诽谤圣贤的人， 必有恶报；

背叛朋友的人， 必有恶报；

不知感恩的人， 也必有恶报；

舍脂之夫（天帝释）啊， 若你欺诈，愿你遭受此报！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/11. Sakkasaṃyutta 帝释相应 (SN 11, 247-271)/11.1 Paṭhamavagga 第一品 (SN 11.1-10, 247-256)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.1.8 Verocanaasurindasutta 毗留奢那阿修罗王 (SN 11.8, 254)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Verocanaasurindasuttaṃ

254. Sāvatthiyaṃ jetavane. Tena kho pana samayena bhagavā divāvihāragato hoti paṭisallīno. Atha kho sakko ca devānamindo verocano ca asurindo yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā paccekaṃ dvārabāhaṃ nissāya aṭṭhaṃsu. Atha kho verocano asurindo bhagavato santike imaṃ gāthaṃ abhāsi –

“Vāyametheva puriso, yāva atthassa nipphadā;

Nipphannasobhano [sobhino (sī.), sobhaṇo (pī. ka.)] attho [atthā (sī.)], verocanavaco idan”ti.

“Vāyametheva puriso, yāva atthassa nipphadā;

Nipphannasobhano attho [nipphannasobhino atthā (sī. syā. kaṃ.)], khantyā bhiyyo na vijjatī”ti.

“Sabbe sattā atthajātā, tattha tattha yathārahaṃ;

Saṃyogaparamā tveva, sambhogā sabbapāṇinaṃ;

Nipphannasobhano attho, verocanavaco idan”ti.

“Sabbe sattā atthajātā, tattha tattha yathārahaṃ;

Saṃyogaparamā tveva, sambhogā sabbapāṇinaṃ;

Nipphannasobhano attho, khantyā bhiyyo na vijjatī”ti.

☸---------------------------------------------------------------------

［八］ 第八 毗楼遮那阿修罗王

一 舍卫城因缘。

二 那时，世尊在中午时分进入静室禅修。

三 这时，天帝释和毗楼遮那阿修罗王来到世尊那里。到了之后，各依靠门框的一侧站立。

四 这时，毗楼遮那阿修罗王在世尊面前说此偈颂：

“人应当努力不懈， 直到达成目标为止；

达成目标是光耀的， 这是毗楼遮那所言。”

五 [帝释说：] “人应当努力不懈， 直到达成目标为止；

达成目标是光耀的， 但没有什么能胜过忍耐。”

六 [毗楼遮那说：] “所有众生皆有利求， 在各处各取所需；

结合与享用， 对所有生命来说是最高的；

达成目标是光耀的， 这是毗楼遮那所言。”

七 [帝释说：] “所有众生皆有利求， 在各处各取所需；

结合与享用， 对所有生命来说是最高的；

达成目标是光耀的， 但没有什么能胜过忍耐。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/11. Sakkasaṃyutta 帝释相应 (SN 11, 247-271)/11.1 Paṭhamavagga 第一品 (SN 11.1-10, 247-256)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.1.9 Araññāyatanaisisutta 森林圣者 (SN 11.9, 255)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Araññāyatanaisisuttaṃ

255. Sāvatthiyaṃ. “Bhūtapubbaṃ, bhikkhave, sambahulā isayo sīlavanto kalyāṇadhammā araññāyatane paṇṇakuṭīsu sammanti. Atha kho, bhikkhave, sakko ca devānamindo vepacitti ca asurindo yena te isayo sīlavanto kalyāṇadhammā tenupasaṅkamiṃsu. Atha kho, bhikkhave, vepacitti asurindo paṭaliyo [aṭaliyo (sī. syā. kaṃ. pī.), āṭaliyo (ka.) ma. ni. 2.410] upāhanā ārohitvā khaggaṃ olaggetvā chattena dhāriyamānena aggadvārena assamaṃ pavisitvā te isayo sīlavante kalyāṇadhamme apabyāmato karitvā atikkami. Atha kho, bhikkhave, sakko devānamindo paṭaliyo upāhanā orohitvā khaggaṃ aññesaṃ datvā chattaṃ apanāmetvā dvāreneva assamaṃ pavisitvā te isayo sīlavante kalyāṇadhamme anuvātaṃ pañjaliko namassamāno aṭṭhāsi”. Atha kho, bhikkhave, te isayo sīlavanto kalyāṇadhammā sakkaṃ devānamindaṃ gāthāya ajjhabhāsiṃsu –

“Gandho isīnaṃ ciradikkhitānaṃ,

Kāyā cuto gacchati mālutena;

Ito paṭikkamma sahassanetta,

Gandho isīnaṃ asuci devarājā”ti.

“Gandho isīnaṃ ciradikkhitānaṃ,

Kāyā cuto gacchatu [gacchati (sī. syā. kaṃ.)] mālutena,

Sucitrapupphaṃ sirasmiṃva mālaṃ;

Gandhaṃ etaṃ paṭikaṅkhāma bhante,

Na hettha devā paṭikūlasaññino”ti.

☸---------------------------------------------------------------------

［九］ 第九 森林圣者（香）

一 [那时，世尊]住在舍卫城。因缘如此。

二 “诸比丘！很久以前，有许多持戒且品德美好的圣者（仙人），在森林里的茅屋中居住修行。

三 诸比丘！那时，天帝释和吠波质底阿修罗王，来到那些持戒且品德美好的圣者那里。

四 诸比丘！那时吠波质底阿修罗王穿着鞋履，佩戴着剑，撑着伞，从正门进入茅棚，（态度傲慢地）从那些圣者身旁走过，没有表示敬意。

五 诸比丘！那时天帝释脱下鞋履，将剑交给他人，收起伞，从旁边进入茅棚，在那些持戒且品德美好的圣者们下风处，合掌恭敬地站立着。

六 诸比丘！那时，那些持戒且品德美好的圣者们，用偈颂对天帝释说：

“长久修行的仙人们的‘气味’， 从身体散发，随风飘送；

千眼者（帝释），请从这里离开吧， 仙人们的这种‘气味’对天神来说是不净的。”

七 [帝释说：] “长久修行的仙人们的‘气味’， 从身体散发，随风飘送，

就像那美丽芬芳的花环 戴在头上一样；

我们喜爱这种‘气味’，大德！ 天神们对此并不觉得厌恶。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/11. Sakkasaṃyutta 帝释相应 (SN 11, 247-271)/11.1 Paṭhamavagga 第一品 (SN 11.1-10, 247-256)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.1.10 Samuddakasutta 海边圣者 (SN 11.10, 256)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Samuddakasuttaṃ

256. Sāvatthiyaṃ. “Bhūtapubbaṃ, bhikkhave, sambahulā isayo sīlavanto kalyāṇadhammā samuddatīre paṇṇakuṭīsu sammanti. Tena kho pana samayena devāsurasaṅgāmo samupabyūḷho ahosi. Atha kho, bhikkhave, tesaṃ isīnaṃ sīlavantānaṃ kalyāṇadhammānaṃ etadahosi – ‘dhammikā kho devā, adhammikā asurā. Siyāpi no asurato bhayaṃ. Yaṃnūna mayaṃ sambaraṃ asurindaṃ upasaṅkamitvā abhayadakkhiṇaṃ yāceyyāmā’”ti. “Atha kho, bhikkhave, te isayo sīlavanto kalyāṇadhammā – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya evameva – samuddatīre paṇṇakuṭīsu antarahitā sambarassa asurindassa sammukhe pāturahesuṃ. Atha kho, bhikkhave, te isayo sīlavanto kalyāṇadhammā sambaraṃ asurindaṃ gāthāya ajjhabhāsiṃsu –

“Isayo sambaraṃ pattā, yācanti abhayadakkhiṇaṃ;

Kāmaṃkaro hi te dātuṃ, bhayassa abhayassa vā”ti.

“Isīnaṃ abhayaṃ natthi, duṭṭhānaṃ sakkasevinaṃ;

Abhayaṃ yācamānānaṃ, bhayameva dadāmi vo”ti.

“Abhayaṃ yācamānānaṃ, bhayameva dadāsi no;

Paṭiggaṇhāma te etaṃ, akkhayaṃ hotu te bhayaṃ.

“Yādisaṃ vapate bījaṃ, tādisaṃ harate phalaṃ;

Kalyāṇakārī kalyāṇaṃ, pāpakārī ca pāpakaṃ;

Pavuttaṃ tāta te bījaṃ, phalaṃ paccanubhossasī”ti.

“Atha kho, bhikkhave, te isayo sīlavanto kalyāṇadhammā sambaraṃ asurindaṃ abhisapitvā – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya evameva – sambarassa asurindassa sammukhe antarahitā samuddatīre paṇṇakuṭīsu pāturahesuṃ. Atha kho, bhikkhave, sambaro asurindo tehi isīhi sīlavantehi kalyāṇadhammehi abhisapito rattiyā sudaṃ tikkhattuṃ ubbijjī”ti.

Paṭhamo vaggo.

Tassuddānaṃ –

Suvīraṃ susīmañceva, dhajaggaṃ vepacittino;

Subhāsitaṃ jayañceva, kulāvakaṃ nadubbhiyaṃ;

Verocana asurindo, isayo araññakañceva;

Isayo ca samuddakāti.

☸---------------------------------------------------------------------

［一〇］ 第十 海边圣者（桑巴拉）

一 [那时，世尊]住在舍卫城。因缘如此。

二 “诸比丘！很久以前，有许多持戒且品德美好的圣者，在海岸边的茅屋中居住修行。

三 诸比丘！那时，天神与阿修罗又发生了激烈的战斗。

四 诸比丘！那时，那些持戒且品德美好的圣者们心里想：‘天神们是如法的，阿修罗们是不如法的。我们或许会受到阿修罗的威胁。我们不如去见桑巴拉阿修罗王，向他请求无畏的布施（即安全保证）。’”

五 诸比丘！于是，那些持戒且品德美好的圣者们，就像强壮的男子伸直弯曲的手臂、或弯曲伸直的手臂那样迅速，从海岸边的茅屋消失，出现在桑巴拉阿修罗王面前。

六 诸比丘！那时，那些持戒且品德美好的圣者们，用偈颂对桑巴拉阿修罗王说：

“我们这些仙人来到桑巴拉您这里，

请求无畏的布施。

您能够随心所欲地给予恐惧或无畏。”

七 [桑巴拉说：] “侍奉帝释天的卑鄙仙人们，没有无畏可给你们；

你们来请求无畏，我只给你们恐惧！”

八 [圣者们说：] “我们请求无畏，你却给我们恐惧；

我们把这（恐惧）回赠给你，愿你的恐惧永不枯竭！

种什么种子，就收什么果实；

行善者得善报，作恶者得恶报。

种子已经为你播下，你将自食其果！”

九 诸比丘！那时，那些持戒且品德美好的圣者们诅咒了桑巴拉阿修罗王之后，就像强壮的男子伸屈手臂那样迅速，从桑巴拉阿修罗王面前消失，回到了海岸边的茅屋。

一〇 诸比丘！那时，桑巴拉阿修罗王被那些持戒且品德美好的圣者们诅咒后，据说在那天夜里惊醒了三次。”

此嗢陀南（提要）：

须毗罗、须尸摩、 旗帜之顶、吠波质底、

善说、胜利、 及鸟巢、不欺诈、

毗楼遮那阿修罗王、 及森林圣者们、

以及海边圣者们。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/11. Sakkasaṃyutta 帝释相应 (SN 11, 247-271)/11.2 Dutiyavagga 第二品 (SN 11.11-20, 257-266)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.2.1 Vatapadasutta 禁戒足 (SN 11.11, 257)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyavaggo

1. Vatapadasuttaṃ

257. Sāvatthiyaṃ. “Sakkassa, bhikkhave, devānamindassa pubbe manussabhūtassa satta vatapadāni [vattapadāni (ka.)] samattāni samādinnāni ahesuṃ, yesaṃ samādinnattā sakko sakkattaṃ ajjhagā. Katamāni satta vatapadāni? Yāvajīvaṃ mātāpettibharo assaṃ, yāvajīvaṃ kule jeṭṭhāpacāyī assaṃ, yāvajīvaṃ saṇhavāco assaṃ, yāvajīvaṃ apisuṇavāco assaṃ, yāvajīvaṃ vigatamalamaccherena cetasā agāraṃ ajjhāvaseyyaṃ muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato, yāvajīvaṃ saccavāco assaṃ, yāvajīvaṃ akkodhano assaṃ – sacepi me kodho uppajjeyya, khippameva naṃ paṭivineyyan”ti. “Sakkassa, bhikkhave, devānamindassa pubbe manussabhūtassa imāni satta vatapadāni samattāni samādinnāni ahesuṃ, yesaṃ samādinnattā sakko sakkattaṃ ajjhagā”ti.

“Mātāpettibharaṃ jantuṃ, kule jeṭṭhāpacāyinaṃ;

Saṇhaṃ sakhilasambhāsaṃ, pesuṇeyyappahāyinaṃ.

“Maccheravinaye yuttaṃ, saccaṃ kodhābhibhuṃ naraṃ;

Taṃ ve devā tāvatiṃsā, āhu sappuriso itī”ti.

☸---------------------------------------------------------------------

第二品

［一一］ 第一 诸天（禁戒足）（一）

一 [那时，世尊]在舍卫城。因缘如此。

二 “诸比丘！天帝释在往昔身为人的时候，圆满受持了七项禁戒（誓言）。因为圆满受持了这些，他才获得了天帝释的地位。

三 是哪七项禁戒呢？

四 ‘我将终生赡养父母。’‘我将终生尊敬家中长辈。’‘我将终生言语柔和。’‘我将终生不诽谤他人。’‘我将终生以无污垢、无悭吝之心居家生活，乐于布施，（手）常伸出（助人），喜好施舍，有求必应，乐于分享布施。’‘我将终生说真实语。’‘我将终生没有愤怒，即使愤怒生起，也要迅速将其调伏。’

五 诸比丘！天帝释在往昔身为人的时候，圆满受持了这七项禁戒。因为圆满受持了这些，天帝释才获得了天帝释的地位。”

六 [世尊说完后……老师（世尊）又说了这首偈颂：]

“赡养父母的人， 尊敬家中长辈，

言语柔和亲切， 远离两舌离间，

致力于去除悭吝， 说真实语，调伏愤怒，

这样的人，忉利天的诸天神 称他为真正的善人。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/11. Sakkasaṃyutta 帝释相应 (SN 11, 247-271)/11.2 Dutiyavagga 第二品 (SN 11.11-20, 257-266)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.2.2 Sakkanāmasutta 帝释名 (SN 11.12, 258)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Sakkanāmasuttaṃ

258. Sāvatthiyaṃ jetavane. Tatra kho bhagavā bhikkhū etadavoca – “sakko, bhikkhave, devānamindo pubbe manussabhūto samāno magho nāma māṇavo ahosi, tasmā maghavāti vuccati.

“Sakko, bhikkhave, devānamindo pubbe manussabhūto samāno pure [pure pure (sī. pī.)] dānaṃ adāsi, tasmā purindadoti vuccati.

“Sakko, bhikkhave, devānamindo pubbe manussabhūto samāno sakkaccaṃ dānaṃ adāsi, tasmā sakkoti vuccati.

“Sakko, bhikkhave, devānamindo pubbe manussabhūto samāno āvasathaṃ adāsi, tasmā vāsavoti vuccati.

“Sakko, bhikkhave, devānamindo sahassampi atthānaṃ muhuttena cinteti, tasmā sahassakkhoti vuccati.

“Sakkassa, bhikkhave, devānamindassa sujā nāma asurakaññā pajāpati, tasmā sujampatīti vuccati.

“Sakko, bhikkhave, devānamindo devānaṃ tāvatiṃsānaṃ issariyādhipaccaṃ rajjaṃ kāreti, tasmā devānamindoti vuccati.

“Sakkassa, bhikkhave devānamindassa pubbe manussabhūtassa satta vatapadāni samattāni samādinnāni ahesuṃ, yesaṃ samādinnattā sakko sakkattaṃ ajjhagā. Katamāni satta vatapadāni? Yāvajīvaṃ mātāpettibharo assaṃ, yāvajīvaṃ kule jeṭṭhāpacāyī assaṃ, yāvajīvaṃ saṇhavāco assaṃ, yāvajīvaṃ apisuṇavāco assaṃ, yāvajīvaṃ vigatamalamaccherena cetasā agāraṃ ajjhāvaseyyaṃ muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato, yāvajīvaṃ saccavāco assaṃ, yāvajīvaṃ akkodhano assaṃ – sacepi me kodho uppajjeyya, khippameva naṃ paṭivineyyan”ti. “Sakkassa, bhikkhave, devānamindassa pubbe manussabhūtassa imāni satta vatapadāni samattāni samādinnāni ahesuṃ, yesaṃ samādinnattā sakko sakkattaṃ ajjhagā”ti.

“Mātāpettibharaṃ jantuṃ, kule jeṭṭhāpacāyinaṃ;

Saṇhaṃ sakhilasambhāsaṃ, pesuṇeyyappahāyinaṃ.

“Maccheravinaye yuttaṃ, saccaṃ kodhābhibhuṃ naraṃ;

Taṃ ve devā tāvatiṃsā, āhu sappuriso itī”ti.

☸---------------------------------------------------------------------

［一二］ 第二 诸天（帝释的名字）（二）

一 [那时，世尊]住在舍卫城祇树给孤独园……

二 在那里，世尊告诉诸比丘们：

三 “诸比丘！天帝释在往昔身为人的时候，是一位名叫马嘎（Magha）的青年，因此被称为马嘎瓦（Maghavā）。

四 诸比丘！天帝释在往昔身为人的时候，曾在城市（或先前）布施，因此被称为 पुरिन्दद（Purindada，城镇布施者）。

五 诸比丘！天帝释在往昔身为人的时候，恭敬地布施，因此被称为释迦（Sakka）。

六 诸比丘！天帝释在往昔身为人的时候，布施住所，因此被称为伐娑婆（Vāsava）。

七 诸比丘！天帝释能在瞬间思考一千件事情，因此被称为千眼者（Sahassakkha）。

八 诸比丘！天帝释有位妻子是阿修罗女名叫 सुजा（Sujā），因此被称为 सुजापति（Sujampati，苏佳的丈夫）。

九 诸比丘！天帝释行使着对忉利天诸神的统治权和主权，因此被称为诸天之主（Devānaminda）。

十 “诸比丘！天帝释在往昔身为人的时候，圆满受持了七项禁戒（誓言）。因为圆满受持了这些，他才获得了天帝释的地位。

十一 是哪七项禁戒呢？‘我将终生赡养父母。’‘我将终生尊敬家中长辈。’‘我将终生言语柔和。’‘我将终生不诽谤他人。’‘我将终生以无污垢、无悭吝之心居家生活，乐于布施，（手）常伸出（助人），喜好施舍，有求必应，乐于分享布施。’‘我将终生说真实语。’‘我将终生没有愤怒，即使愤怒生起，也要迅速将其调伏。’

十二 诸比丘！天帝释在往昔身为人的时候，圆满受持了这七项禁戒。因为圆满受持了这些，天帝释才获得了天帝释的地位。”

十三 [世尊说完后……老师（世尊）又说了这首偈颂：] “赡养父母的人，尊敬家中长辈，言语柔和亲切，远离两舌离间，致力于去除悭吝，说真实语，调伏愤怒，这样的人，忉利天的诸天神称他为真正的善人。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/11. Sakkasaṃyutta 帝释相应 (SN 11, 247-271)/11.2 Dutiyavagga 第二品 (SN 11.11-20, 257-266)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.2.3 Mahālisutta 摩诃梨 (SN 11.13, 259)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Mahālisuttaṃ

259. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho mahāli licchavī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahāli licchavī bhagavantaṃ etadavoca –

“Diṭṭho kho, bhante, bhagavatā sakko devānamindo”ti?

“Diṭṭho kho me, mahāli, sakko devānamindo”ti.

“So hi nūna, bhante, sakkapatirūpako bhavissati. Duddaso hi, bhante, sakko devānamindo”ti.

“Sakkañca khvāhaṃ, mahāli, pajānāmi sakkakaraṇe ca dhamme, yesaṃ dhammānaṃ samādinnattā sakko sakkattaṃ ajjhagā, tañca pajānāmi.

“Sakko, mahāli, devānamindo pubbe manussabhūto samāno magho nāma māṇavo ahosi, tasmā maghavāti vuccati.

“Sakko, mahāli, devānamindo pubbe manussabhūto samāno sakkaccaṃ dānaṃ adāsi, tasmā sakkoti vuccati.

“Sakko, mahāli, devānamindo pubbe manussabhūto samāno pure dānaṃ adāsi, tasmā purindadoti vuccati.

“Sakko, mahāli, devānamindo pubbe manussabhūto samāno āvasathaṃ adāsi, tasmā vāsavoti vuccati.

“Sakko, mahāli, devānamindo sahassampi atthānaṃ muhuttena cinteti, tasmā sahassakkhoti vuccati.

“Sakkassa, mahāli, devānamindassa sujā nāma asurakaññā pajāpati, tasmā sujampatīti vuccati.

“Sakko, mahāli, devānamindo devānaṃ tāvatiṃsānaṃ issariyādhipaccaṃ rajjaṃ kāreti, tasmā devānamindoti vuccati.

“Sakkassa, mahāli, devānamindassa pubbe manussabhūtassa satta vatapadāni samattāni samādinnāni ahesuṃ, yesaṃ samādinnattā sakko sakkattaṃ ajjhagā. Katamāni satta vatapadāni? Yāvajīvaṃ mātāpettibharo assaṃ, yāvajīvaṃ kule jeṭṭhāpacāyī assaṃ, yāvajīvaṃ saṇhavāco assaṃ, yāvajīvaṃ apisuṇavāco assaṃ, yāvajīvaṃ vigatamalamaccherena cetasā agāraṃ ajjhāvaseyyaṃ muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato, yāvajīvaṃ saccavāco assaṃ, yāvajīvaṃ akkodhano assaṃ – sacepi me kodho uppajjeyya, khippameva naṃ paṭivineyyan”ti. “Sakkassa, mahāli, devānamindassa pubbe manussabhūtassa imāni satta vatapadāni samattāni samādinnāni ahesuṃ, yesaṃ samādinnattā sakko sakkattaṃ ajjhagā”ti.

“Mātāpettibharaṃ jantuṃ, kule jeṭṭhāpacāyinaṃ;

Saṇhaṃ sakhilasambhāsaṃ, pesuṇeyyappahāyinaṃ.

“Maccheravinaye yuttaṃ, saccaṃ kodhābhibhuṃ naraṃ;

Taṃ ve devā tāvatiṃsā, āhu sappuriso itī”ti.

☸---------------------------------------------------------------------

［一三］ 第三 诸天（摩诃离）（三）

一 如是我闻。一时，世尊住在毗舍离大林中的重阁讲堂。

二 那时，离车族的摩诃离来到世尊那里。到了之后，顶礼世尊，然后坐在一边。

三 坐在一边的离车族人摩诃离对世尊这样说：“世尊！世尊见过天帝释吗？”

四 世尊回答：“摩诃离！我见过天帝释。”

五 摩诃离说：“世尊！那大概只是个像天帝释的神吧？因为，世尊，天帝释是很难见到的。”

六 世尊说：“摩诃离！我既认识释迦（Sakka），也知道使他获得释迦地位的那些法（品质和行为），我了知这些法正是他圆满受持过的。”

七 “摩诃离！天帝释在往昔身为人的时候，是一位名叫马嘎（Magha）的青年，因此被称为马嘎瓦（Maghavā）。

八 摩诃离！天帝释在往昔身为人的时候，曾在城市（或先前）布施，因此被称为 पुरिन्दद（Purindada，城镇布施者）。

九 摩诃离！天帝释在往昔身为人的时候，恭敬地布施，因此被称为释迦（Sakka）。

十 摩诃离！天帝释在往昔身为人的时候，布施住所，因此被称为伐娑婆（Vāsava）。

十一 摩诃离！天帝释能在瞬间思考一千件事情，因此被称为千眼者（Sahassakkha）。

十二 摩诃离！天帝释有位妻子是阿修罗女名叫 सुजा（Sujā），因此被称为 सुजापति（Sujampati，苏佳的丈夫）。

十三 摩诃离！天帝释行使着对忉利天诸神的统治权和主权，因此被称为诸天之主（Devānaminda）。

十四 摩诃离！天帝释在往昔身为人的时候，圆满受持了七项禁戒（誓言）。因为圆满受持了这些，他才获得了天帝释的地位。

十五 是哪七项禁戒呢？‘我将终生赡养父母。’‘我将终生尊敬家中长辈。’‘我将终生言语柔和。’‘我将终生不诽谤他人。’‘我将终生以无污垢、无悭吝之心居家生活，乐于布施，（手）常伸出（助人），喜好施舍，有求必应，乐于分享布施。’‘我将终生说真实语。’‘我将终生没有愤怒，即使愤怒生起，也要迅速将其调伏。’

十六 摩诃离！天帝释在往昔身为人的时候，圆满受持了这七项禁戒。因为圆满受持了这些，天帝释才获得了天帝释的地位。”

十七 [世尊说完后……老师（世尊）又说了这首偈颂：] “赡养父母的人，尊敬家中长辈，言语柔和亲切，远离两舌离间，致力于去除悭吝，说真实语，调伏愤怒，这样的人，忉利天的诸天神称他为真正的善人。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/11. Sakkasaṃyutta 帝释相应 (SN 11, 247-271)/11.2 Dutiyavagga 第二品 (SN 11.11-20, 257-266)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.2.4 Daliddasutta 贫人 (SN 11.14, 260)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Daliddasuttaṃ

260. Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Bhūtapubbaṃ, bhikkhave, aññataro puriso imasmiṃyeva rājagahe manussadaliddo [manussadaḷiddo (sī. syā. kaṃ.)] ahosi manussakapaṇo manussavarāko. So tathāgatappavedite dhammavinaye saddhaṃ samādiyi, sīlaṃ samādiyi, sutaṃ samādiyi, cāgaṃ samādiyi, paññaṃ samādiyi. So tathāgatappavedite dhammavinaye saddhaṃ samādiyitvā sīlaṃ samādiyitvā sutaṃ samādiyitvā cāgaṃ samādiyitvā paññaṃ samādiyitvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajji devānaṃ tāvatiṃsānaṃ sahabyataṃ. So aññe deve atirocati vaṇṇena ceva yasasā ca. Tatra sudaṃ, bhikkhave, devā tāvatiṃsā ujjhāyanti khiyyanti vipācenti – ‘acchariyaṃ vata bho, abbhutaṃ vata bho! Ayañhi devaputto pubbe manussabhūto samāno manussadaliddo ahosi manussakapaṇo manussavarāko; so kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapanno devānaṃ tāvatiṃsānaṃ sahabyataṃ. So aññe deve atirocati vaṇṇena ceva yasasā cā’”ti.

“Atha kho, bhikkhave, sakko devānamindo deve tāvatiṃse āmantesi – ‘mā kho tumhe, mārisā, etassa devaputtassa ujjhāyittha. Eso kho, mārisā, devaputto pubbe manussabhūto samāno tathāgatappavedite dhammavinaye saddhaṃ samādiyi, sīlaṃ samādiyi, sutaṃ samādiyi, cāgaṃ samādiyi, paññaṃ samādiyi. So tathāgatappavedite dhammavinaye saddhaṃ samādiyitvā sīlaṃ samādiyitvā sutaṃ samādiyitvā cāgaṃ samādiyitvā paññaṃ samādiyitvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapanno devānaṃ tāvatiṃsānaṃ sahabyataṃ. So aññe deve atirocati vaṇṇena ceva yasasā cā’”ti. Atha kho, bhikkhave, sakko devānamindo deve tāvatiṃse anunayamāno tāyaṃ velāyaṃ imā gāthāyo abhāsi –

“Yassa saddhā tathāgate, acalā suppatiṭṭhitā;

Sīlañca yassa kalyāṇaṃ, ariyakantaṃ pasaṃsitaṃ.

“Saṅghe pasādo yassatthi, ujubhūtañca dassanaṃ;

Adaliddoti taṃ āhu, amoghaṃ tassa jīvitaṃ.

“Tasmā saddhañca sīlañca, pasādaṃ dhammadassanaṃ;

Anuyuñjetha medhāvī, saraṃ buddhāna sāsanan”ti.

☸---------------------------------------------------------------------

［一四］ 第四 贫穷的人

一 一时，世尊住在王舍城竹林中的栗鼠饲养处。

二 在那里，世尊召唤诸比丘：“诸比丘！”

三 那些比丘回答世尊：“尊者！”

四 世尊说道：

五 “诸比丘！就在此王舍城，曾有一个人，他是个穷人、贫困者、可怜人。

六 他在如来所教导的法和律中，具足了信，具足了戒，具足了闻，具足了舍，具足了慧。

七 他如此在如来所教导的法和律中具足了信、戒、闻、舍、慧之后，身体坏灭、死亡之后，往生到善趣、天界，成为忉利天诸神的同伴。他在容色和名声方面，都胜过其他天神。”

八 诸比丘！于是忉利天的诸神抱怨、嗤笑、议论说：‘真是奇妙啊，先生们！真是不可思议啊，先生们！这位天子以前做人的时候，是个穷人、贫困者、可怜人；他身体坏灭、死亡之后，往生到善趣、天界，成为忉利天诸神的同伴。他在容色和名声方面，都胜过其他天神！’”

九 诸比丘！这时，天帝释对忉利天的诸神说：‘诸位贤友！你们不要抱怨这位天子。这位天子在往昔身为人的时候，在如来所教导的法和律中具足了信、戒、闻、舍、慧。他如此在如来所教导的法和律中具足了信、戒、闻、舍、慧之后，身体坏灭、死亡之后，往生到善趣、天界，成为忉利天诸神的同伴。他在容色和名声方面，都胜过其他天神。’”

一〇 诸比丘！那时，天帝释为了劝慰忉利天的诸神，在那时说了这些偈颂：

“对如来有信心，不动摇且善安住；

其戒行是善美的，为圣者所喜爱和称赞；

对僧团有净信，其见解正直；

人们称这样的人‘不贫穷’，他的生命没有虚度。

因此，贤智之人，忆念着诸佛的教导，

应当致力于信心、戒行、净信和法的知见。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/11. Sakkasaṃyutta 帝释相应 (SN 11, 247-271)/11.2 Dutiyavagga 第二品 (SN 11.11-20, 257-266)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.2.5 Rāmaṇeyyakasutta 乐 (SN 11.15, 261)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Rāmaṇeyyakasuttaṃ

261. Sāvatthiyaṃ jetavane. Atha kho sakko devānamindo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho sakko devānamindo bhagavantaṃ etadavoca – “kiṃ nu kho, bhante, bhūmirāmaṇeyyakan”ti?

“Ārāmacetyā vanacetyā, pokkharañño sunimmitā;

Manussarāmaṇeyyassa, kalaṃ nāgghanti soḷasiṃ.

“Gāme vā yadi vāraññe, ninne vā yadi vā thale;

Yattha arahanto viharanti, taṃ bhūmirāmaṇeyyakan”ti.

☸---------------------------------------------------------------------

［一五］ 第五 令人愉悦之地

一 [那时，世尊]住在舍卫城祇树给孤独园……

二 那时，天帝释来到世尊那里。到了之后，顶礼世尊，然后站在一边。

三 站在一边的天帝释对世尊这样说：“世尊！什么地方是令人愉悦的呢？”

四 [世尊说：] “园林和寺塔，森林和寺塔，以及精心建造的莲池，

它们作为人类愉悦之处，其价值不及（阿罗汉所住之地的）十六分之一。

无论是在村庄还是在森林，无论是在低谷还是在高地，

阿罗汉们所居住的地方，那才是真正令人愉悦的土地。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/11. Sakkasaṃyutta 帝释相应 (SN 11, 247-271)/11.2 Dutiyavagga 第二品 (SN 11.11-20, 257-266)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.2.6 Yajamānasutta 供牺者 (SN 11.16, 262)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Yajamānasuttaṃ

262. Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Atha kho sakko devānamindo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho sakko devānamindo bhagavantaṃ gāthāya ajjhabhāsi –

“Yajamānānaṃ manussānaṃ, puññapekkhāna pāṇinaṃ;

Karotaṃ opadhikaṃ puññaṃ, kattha dinnaṃ mahapphalan”ti.

“Cattāro ca paṭipannā, cattāro ca phale ṭhitā;

Esa saṅgho ujubhūto, paññāsīlasamāhito.

“Yajamānānaṃ manussānaṃ, puññapekkhāna pāṇinaṃ;

Karotaṃ opadhikaṃ puññaṃ, saṅghe dinnaṃ mahapphalan”ti.

☸---------------------------------------------------------------------

［一六］ 第六 布施供养者

一 一时，世尊住在王舍城的灵鹫山。

二 那时，天帝释来到世尊那里。到了之后，顶礼世尊，然后站在一边。

三 站在一边的天帝释用偈颂问世尊：

“对于那些进行布施的人们，对于那些寻求福德的众生，

当他们进行带来善报的福德（布施）时，布施给谁能获得大果报呢？”

四 [世尊说：] “（圣者僧团中）有四类已走上道者，和四类已安住于果位者；

这个僧团正直，具足智慧和戒律（以及定）；

对于那些进行布施的人们，对于那些寻求福德的众生，

当他们进行带来善报的福德（布施）时，布施给僧团能获得大果报。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/11. Sakkasaṃyutta 帝释相应 (SN 11, 247-271)/11.2 Dutiyavagga 第二品 (SN 11.11-20, 257-266)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.2.7 Buddhavandanāsutta 礼敬佛 (SN 11.17, 263)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Buddhavandanāsuttaṃ

263. Sāvatthiyaṃ jetavane. Tena kho pana samayena bhagavā divāvihāragato hoti paṭisallīno. Atha kho sakko ca devānamindo brahmā ca sahampati yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā paccekaṃ dvārabāhaṃ nissāya aṭṭhaṃsu. Atha kho sakko devānamindo bhagavato santike imaṃ gāthaṃ abhāsi –

“Uṭṭhehi vīra vijitasaṅgāma,

Pannabhāra anaṇa vicara loke;

Cittañca te suvimuttaṃ,

Cando yathā pannarasāya rattin”ti.

“Na kho, devānaminda, tathāgatā evaṃ vanditabbā. Evañca kho, devānaminda, tathāgatā vanditabbā –

“Uṭṭhehi vīra vijitasaṅgāma,

Satthavāha anaṇa vicara loke;

Desassu bhagavā dhammaṃ,

Aññātāro bhavissantī”ti.

☸---------------------------------------------------------------------

［一七］ 第七 礼敬（佛陀）

一 [那时，世尊]住在舍卫城祇树给孤独园。

二 那时，世尊在中午时分进入静室禅修。

三 那时，天帝释和娑婆世界主梵天来到世尊那里。到了之后，各依靠门框的一侧站立。

四 这时，天帝释在世尊面前说了这首偈颂：

“奋起吧！英雄，战胜（轮回）之战者！

已放下重担者，无负债者，请在世间游行吧！

您的心已善解脱，如同十五（满月）夜的月亮！”

五 佛陀说：“天帝！不应这样礼敬如来。天帝！应当这样礼敬如来：

‘奋起吧！英雄，战胜（轮回）之战者！

商队的领导者，无负债者，请在世间游行吧！

世尊，请您教导法吧，将会有能理解的人！’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/11. Sakkasaṃyutta 帝释相应 (SN 11, 247-271)/11.2 Dutiyavagga 第二品 (SN 11.11-20, 257-266)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.2.8 Gahaṭṭhavandanāsutta 礼敬优婆塞 (SN 11.18, 264)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Gahaṭṭhavandanāsuttaṃ

264. Sāvatthiyaṃ. Tatra…pe… etadavoca – “bhūtapubbaṃ, bhikkhave, sakko devānamindo mātaliṃ saṅgāhakaṃ āmantesi – ‘yojehi, samma mātali, sahassayuttaṃ ājaññarathaṃ. Uyyānabhūmiṃ gacchāma subhūmiṃ dassanāyā’ti. ‘Evaṃ bhaddantavā’ti kho, bhikkhave, mātali saṅgāhako sakkassa devānamindassa paṭissutvā sahassayuttaṃ ājaññarathaṃ yojetvā sakkassa devānamindassa paṭivedesi – ‘yutto kho te, mārisa, sahassayutto ājaññaratho. Yassa dāni kālaṃ maññasī’”ti. Atha kho, bhikkhave, sakko devānamindo vejayantapāsādā orohanto añjaliṃ katvā [pañjaliko (pī.), pañjaliṃ katvā (ka.)] sudaṃ puthuddisā namassati. Atha kho, bhikkhave, mātali saṅgāhako sakkaṃ devānamindaṃ gāthāya ajjhabhāsi –

“Taṃ namassanti tevijjā, sabbe bhummā ca khattiyā;

Cattāro ca mahārājā, tidasā ca yasassino;

Atha ko nāma so yakkho, yaṃ tvaṃ sakka namassasī”ti.

“Maṃ namassanti tevijjā, sabbe bhummā ca khattiyā;

Cattāro ca mahārājā, tidasā ca yasassino.

“Ahañca sīlasampanne, cirarattasamāhite;

Sammāpabbajite vande, brahmacariyaparāyane.

“Ye gahaṭṭhā puññakarā, sīlavanto upāsakā;

Dhammena dāraṃ posenti, te namassāmi mātalī”ti.

“Seṭṭhā hi kira lokasmiṃ, ye tvaṃ sakka namassasi;

Ahampi te namassāmi, ye namassasi vāsavā”ti.

“Idaṃ vatvāna maghavā, devarājā sujampati;

Puthuddisā namassitvā, pamukho rathamāruhī”ti.

☸---------------------------------------------------------------------

［一八］ 第八 帝释的礼敬（居家者）（一）

一 [那时，世尊]住在舍卫城祇树给孤独园……

二 在那里，世尊说道：

三 “诸比丘！很久以前，天帝释召唤他的驾车者摩多利：‘喂，摩多利，备好千匹骏马的战车！我们要去公园观赏美景！’

四 诸比丘！驾车者摩多利回答天帝释：‘遵命，尊者！’然后备好了千匹骏马的战车，向天帝释禀报：‘贤友！千匹骏马的战车已经为您备好。现在是您认为合适出发的时候了。’

五 诸比丘！这时，天帝释从他的宫殿‘胜利殿’走下来，合起双掌，据说是在礼敬各个方向。

六 诸比丘！这时，驾车者摩多利用偈颂对天帝释说：

七 “拥有三明的婆罗门，所有地上的刹帝利，

四大天王，以及声名显赫的忉利天诸神，

他们都礼敬您，伐娑婆（帝释）！

那么，您所礼敬的这位夜叉，究竟是谁呢？”

八 [帝释说：] “拥有三明的婆罗门，所有地上的刹帝利，

四大天王，以及声名显赫的忉利天诸神，

他们确实都礼敬我。但我礼敬

那些具足戒行、长夜专注（修行）的人，

那些正确出家、以梵行为目标的人。

还有那些行持福德的在家、具戒的优婆塞，

他们如法地养育妻儿——摩多利！我礼敬这些人。”

九 [摩多利说：] “确实！帝释，您所礼敬的人，是世间最殊胜的。

伐娑婆！您礼敬谁，我也礼敬谁。”

一〇 马嘎瓦（Maghavā），诸天之王，苏佳的丈夫（Sujampati），

说了这话，礼敬了各个方向后，便率先登上了战车。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/11. Sakkasaṃyutta 帝释相应 (SN 11, 247-271)/11.2 Dutiyavagga 第二品 (SN 11.11-20, 257-266)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.2.9 Satthāravandanāsutta 礼敬师 (SN 11.19, 265)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Satthāravandanāsuttaṃ

265. Sāvatthiyaṃ jetavane. “Bhūtapubbaṃ, bhikkhave, sakko devānamindo mātaliṃ saṅgāhakaṃ āmantesi – ‘yojehi, samma mātali, sahassayuttaṃ ājaññarathaṃ, uyyānabhūmiṃ gacchāma subhūmiṃ dassanāyā’ti. ‘Evaṃ bhaddantavā’ti kho, bhikkhave, mātali saṅgāhako sakkassa devānamindassa paṭissutvā sahassayuttaṃ ājaññarathaṃ yojetvā sakkassa devānamindassa paṭivedesi – ‘yutto kho te, mārisa, sahassayutto ājaññaratho. Yassa dāni kālaṃ maññasī’”ti. Atha kho, bhikkhave, sakko devānamindo vejayantapāsādā orohanto añjaliṃ katvā sudaṃ bhagavantaṃ namassati. Atha kho, bhikkhave, mātali saṅgāhako sakkaṃ devānamindaṃ gāthāya ajjhabhāsi –

“Yañhi devā manussā ca, taṃ namassanti vāsava;

Atha ko nāma so yakkho, yaṃ tvaṃ sakka namassasī”ti.

“Yo idha sammāsambuddho, asmiṃ loke sadevake;

Anomanāmaṃ satthāraṃ, taṃ namassāmi mātali.

“Yesaṃ rāgo ca doso ca, avijjā ca virājitā;

Khīṇāsavā arahanto, te namassāmi mātali.

“Ye rāgadosavinayā, avijjāsamatikkamā;

Sekkhā apacayārāmā, appamattānusikkhare;

Te namassāmi mātalī”ti.

“Seṭṭhā hi kira lokasmiṃ, ye tvaṃ sakka namassasi;

Ahampi te namassāmi, ye namassasi vāsavā”ti.

“Idaṃ vatvāna maghavā, devarājā sujampati;

Bhagavantaṃ namassitvā, pamukho rathamāruhī”ti.

☸---------------------------------------------------------------------

［一九］ 第九 帝释的礼敬（师长）（二）

一 [那时，世尊]住在舍卫城祇树给孤独园……

二 “诸比丘！很久以前，天帝释召唤他的驾车者摩多利：‘喂，摩多利，备好千匹骏马的战车！我们要去公园观赏美景！’

三 诸比丘！驾车者摩多利回答天帝释：‘遵命，尊者！’然后备好了千匹骏马的战车，向天帝释禀报：‘贤友！千匹骏马的战车已经为您备好。现在是您认为合适出发的时候了。’

四 诸比丘！这时，天帝释从他的宫殿‘胜利殿’走下来，合起双掌，（据说）是在礼敬世尊。

五 诸比丘！这时，驾车者摩多利用偈颂对天帝释说：

“伐娑婆！诸天和人类都礼敬您；

那么，帝释，您所礼敬的这位夜叉，究竟是谁呢？”

六 [帝释说：] “就在这里，在这个有诸天神的世界里，那位正等正觉者，

那位拥有无上之名的导师——摩多利！我礼敬的就是他。

还有那些贪欲、嗔恚和无明都已灭尽，

烦恼已尽的阿罗汉——摩多利！我也礼敬他们。

还有那些为了调伏贪、嗔，为了超越无明，

乐于修习（趋向解脱）、精勤不放逸的有学弟子们——

摩多利！我也礼敬他们。”

七 [摩多利说：] “确实！帝释，您所礼敬的人，是世间最殊胜的。

伐娑婆！您礼敬谁，我也礼敬谁。”

马嘎瓦，诸天之王，苏佳的丈夫，

说了这话，礼敬了世尊之后，便率先登上了战车。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/11. Sakkasaṃyutta 帝释相应 (SN 11, 247-271)/11.2 Dutiyavagga 第二品 (SN 11.11-20, 257-266)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.2.10 Saṅghavandanāsutta 礼敬僧 (SN 11.20, 266)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Saṅghavandanāsuttaṃ

266. Sāvatthiyaṃ jetavane. Tatra kho…pe… etadavoca – “bhūtapubbaṃ, bhikkhave, sakko devānamindo mātaliṃ saṅgāhakaṃ āmantesi – ‘yojehi, samma mātali, sahassayuttaṃ ājaññarathaṃ, uyyānabhūmiṃ gacchāma subhūmiṃ dassanāyā’ti. ‘Evaṃ bhaddantavā’ti kho, bhikkhave, mātali saṅgāhako sakkassa devānamindassa paṭissutvā, sahassayuttaṃ ājaññarathaṃ yojetvā sakkassa devānamindassa paṭivedesi – ‘yutto kho te, mārisa, sahassayutto ājaññaratho, yassa dāni kālaṃ maññasī’”ti. Atha kho, bhikkhave, sakko devānamindo vejayantapāsādā orohanto añjaliṃ katvā sudaṃ bhikkhusaṅghaṃ namassati. Atha kho, bhikkhave, mātali saṅgāhako sakkaṃ devānamindaṃ gāthāya ajjhabhāsi –

“Tañhi ete namasseyyuṃ, pūtidehasayā narā;

Nimuggā kuṇapamhete, khuppipāsasamappitā.

“Kiṃ nu tesaṃ pihayasi, anāgārāna vāsava;

Ācāraṃ isinaṃ brūhi, taṃ suṇoma vaco tavā”ti.

“Etaṃ tesaṃ pihayāmi, anāgārāna mātali;

Yamhā gāmā pakkamanti, anapekkhā vajanti te.

“Na tesaṃ koṭṭhe openti, na kumbhi [na kumbhā (syā. kaṃ. pī. ka.)] na kaḷopiyaṃ [khaḷopiyaṃ (sī.)];

Paraniṭṭhitamesānā [paraniṭṭhitamesanā (syā. kaṃ. ka.)], tena yāpenti subbatā.

“Sumantamantino dhīrā, tuṇhībhūtā samañcarā;

Devā viruddhā asurehi, puthu maccā ca mātali.

“Aviruddhā viruddhesu, attadaṇḍesu nibbutā;

Sādānesu anādānā, te namassāmi mātalī”ti.

“Seṭṭhā hi kira lokasmiṃ, ye tvaṃ sakka namassasi;

Ahampi te namassāmi, ye namassasi vāsavā”ti.

“Idaṃ vatvāna maghavā, devarājā sujampati;

Bhikkhusaṅghaṃ namassitvā, pamukho rathamāruhī”ti.

Dutiyo vaggo.

Tassuddānaṃ –

Devā pana [va tapadena (sī. syā. kaṃ.)] tayo vuttā, daliddañca rāmaṇeyyakaṃ;

Yajamānañca vandanā, tayo sakkanamassanāti.

☸---------------------------------------------------------------------

［二］ 第十 帝释的礼敬（三）

一 ［那时，世尊］住在舍卫城祇树给孤独园……

二 在此，世尊宣告说：

三 “诸比丘！很久以前，天帝释呼唤马车夫摩多利：‘摩多利！准备好千匹骏马牵引的马车，我将要去御花园观赏美景。’］

四 马车夫摩多利回答天帝释：‘遵命！尊者。’准备好千匹骏马牵引的马车，然后告知天帝释：‘尊者！千匹骏马牵引的马车已备好。尊者！请知晓现在是时候了。’”

五 诸比丘！那时天帝释走下胜利殿，合掌向比丘僧众行礼。

七 诸比丘！那时马车夫摩多利，用偈颂对天帝释说：

“那些拥有污秽身体的人们，

沉沦于尸骸之中，

被饥饿和干渴所痛苦；

（他们值得尊敬吗？）

“婆娑婆（帝释），这些出家人有什么值得羡慕的呢？

请说说这些圣者的行为，我们想听您的话。”

八 ［帝释：］ “摩多利，我羡慕，

这些出家大众。

他们离开村庄，

无牵挂地离去。

“他们不在小屋里存放东西，

没有瓶子，也没有锅；

寻求他人准备好的（食物），

善行者以此维持生命。

“善于言谈、言语正直、智慧，

他们沉默而平等地游方；

诸天与阿修罗敌对，

摩多利，世人之间也多有纷争。

“在充满敌意者中无敌意，

在自我武装者中寂静，

在执著者之中不执着，

摩多利，我礼敬他们。”

九 ［摩多利］ “帝释，您所礼敬的人，

确实是世间最殊胜的；

婆娑婆，您所礼敬的人，

我也应当礼敬。”

一〇 说完这话，摩伽婆，

天王，须阇之夫；

礼敬了比丘僧团后，

作为首领登上了马车。

第二品结束。

此摄颂：

天神三次说，贫者及可乐，

祭祀者礼敬，帝释之礼敬三次。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/11. Sakkasaṃyutta 帝释相应 (SN 11, 247-271)/11.3 Tatiyavagga 第三品 (SN 11.21-25, 267-271)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.3.1 Chetvāsutta 杀 (SN 11.21, 267)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Tatiyavaggo

1. Chetvāsuttaṃ

267. Sāvatthiyaṃ jetavane. Atha kho sakko devānamindo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho sakko devānamindo bhagavantaṃ gāthāya ajjhabhāsi –

“Kiṃsu chetvā sukhaṃ seti, kiṃsu chetvā na socati;

Kissassu ekadhammassa, vadhaṃ rocesi gotamā”ti.

“Kodhaṃ chetvā sukhaṃ seti, kodhaṃ chetvā na socati;

Kodhassa visamūlassa, madhuraggassa vāsava;

Vadhaṃ ariyā pasaṃsanti, tañhi chetvā na socatī”ti.

☸---------------------------------------------------------------------

第三品

［二一］ 第一 杀

一 ［那时，世尊］在舍卫城祇树给孤独园……

二 那时，天帝释来到世尊那里，到了之后，礼敬世尊，然后站在一边。

三 站在一边的天帝释，用偈颂对世尊说：

“杀掉什么能安稳地睡？杀掉什么不会忧愁？

对于哪一种法的杀害，乔达摩您赞叹呢？”

四 ［世尊：］ “杀掉愤怒能安稳地睡，杀掉愤怒没有忧愁。

婆娑婆（帝释），愤怒是毒根，（看似）甜顶，

圣者们赞叹对它的杀害，因为杀掉它后便没有忧愁。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/11. Sakkasaṃyutta 帝释相应 (SN 11, 247-271)/11.3 Tatiyavagga 第三品 (SN 11.21-25, 267-271)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.3.2 Dubbaṇṇiyasutta 丑陋 (SN 11.22, 268)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dubbaṇṇiyasuttaṃ

268. Sāvatthiyaṃ jetavane. Tatra kho…pe… etadavoca – “bhūtapubbaṃ, bhikkhave, aññataro yakkho dubbaṇṇo okoṭimako sakkassa devānamindassa āsane nisinno ahosi. Tatra sudaṃ, bhikkhave, devā tāvatiṃsā ujjhāyanti khiyyanti vipācenti – ‘acchariyaṃ vata bho, abbhutaṃ vata, bho! Ayaṃ yakkho dubbaṇṇo okoṭimako sakkassa devānamindassa āsane nisinno’”ti! Yathā yathā kho, bhikkhave, devā tāvatiṃsā ujjhāyanti khiyyanti vipācenti, tathā tathā so yakkho abhirūpataro ceva hoti dassanīyataro ca pāsādikataro ca.

“Atha kho, bhikkhave, devā tāvatiṃsā yena sakko devānamindo tenupasaṅkamiṃsu; upasaṅkamitvā sakkaṃ devānamindaṃ etadavocuṃ – ‘idha te, mārisa, aññataro yakkho dubbaṇṇo okoṭimako sakkassa devānamindassa āsane nisinno. Tatra sudaṃ, mārisa, devā tāvatiṃsā ujjhāyanti khiyyanti vipācenti – acchariyaṃ vata, bho, abbhutaṃ vata, bho! Ayaṃ yakkho dubbaṇṇo okoṭimako sakkassa devānamindassa āsane nisinnoti. Yathā yathā kho, mārisa, devā ujjhāyanti khiyyanti vipācenti, tathā tathā so yakkho abhirūpataro ceva hoti dassanīyataro ca pāsādikataro cāti. So hi nūna, mārisa, kodhabhakkho yakkho bhavissatī’”ti.

“Atha kho, bhikkhave, sakko devānamindo yena so kodhabhakkho yakkho tenupasaṅkami; upasaṅkamitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā dakkhiṇajāṇumaṇḍalaṃ pathaviyaṃ nihantvā yena so kodhabhakkho yakkho tenañjaliṃ paṇāmetvā tikkhattuṃ nāmaṃ sāveti – ‘sakkohaṃ mārisa, devānamindo, sakkohaṃ, mārisa, devānamindo’ti. Yathā yathā kho, bhikkhave, sakko devānamindo nāmaṃ sāvesi, tathā tathā so yakkho dubbaṇṇataro ceva ahosi okoṭimakataro ca. Dubbaṇṇataro ceva hutvā okoṭimakataro ca tatthevantaradhāyī”ti. Atha kho, bhikkhave, sakko devānamindo sake āsane nisīditvā deve tāvatiṃse anunayamāno tāyaṃ velāyaṃ imā gāthāyo abhāsi –

“Na sūpahatacittomhi, nāvattena suvānayo;

Na vo cirāhaṃ kujjhāmi, kodho mayi nāvatiṭṭhati.

“Kuddhāhaṃ na pharusaṃ brūmi, na ca dhammāni kittaye;

Sanniggaṇhāmi attānaṃ, sampassaṃ atthamattano”ti.

☸---------------------------------------------------------------------

［二二］ 第二 丑陋

一 ［那时，世尊］住在舍卫城祇树给孤独园……

二 在此，世尊宣告说：

三 “诸比丘！很久以前，有一个丑陋矮小的夜叉，坐在天帝释的宝座上。”

四 “诸比丘！那时，忉利天的诸天神，心生不满、讥嫌、私下议论说：‘真是奇特啊，真是不可思议啊！这个丑陋矮小的夜叉，竟然坐在天帝释的宝座上。’”

五 诸比丘！忉利天的诸天神越是不满、讥嫌、私下议论，那夜叉反而变得越发美丽、庄严、气派。

六 诸比丘！那时，忉利天的诸天神来到天帝释那里。到了之后，对天帝释这样说：

七 “尊者！这里有一个丑陋矮小的夜叉，坐在您的宝座上。因此，尊者，忉利天的诸天神都心生不满、讥嫌、私下议论说：‘真是奇特啊，真是不可思议啊！这个丑陋矮小的夜叉，竟然坐在天帝释的宝座上。’ 尊者！诸天神越是不满、讥嫌、私下议论，那夜叉反而变得越发美丽、庄严、气派。尊者！他大概是个以愤怒为食的夜叉吧？”

八 诸比丘！那时天帝释来到那个以愤怒为食的夜叉那里，到了之后，整理上衣偏袒右肩，右膝跪地，向那个以愤怒为食的夜叉合掌行礼，并三次报上自己的名字：“尊者！我是天帝释。尊者！我是天帝释。”

九 诸比丘！天帝释越是报上自己的名字，那夜叉反而变得越发丑陋矮小。变得丑陋矮小之后，就在那里消失了。

一〇 诸比丘！那时，天帝释坐在自己的宝座上，为了宽慰忉利天的诸天神，当时唱诵了这些偈颂：

“我的心不易被伤害，也不被情感的波涛牵引；

我不会长久发怒，愤怒在我心中无法停留。

“我愤怒时不说粗恶语，也不宣扬（他人的）过失；

我省察自身的利益，常常抑制自己。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/11. Sakkasaṃyutta 帝释相应 (SN 11, 247-271)/11.3 Tatiyavagga 第三品 (SN 11.21-25, 267-271)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.3.3 Sambarimāyāsutta 幻术 (SN 11.23, 269)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~`~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Sambarimāyāsuttaṃ

269. Sāvatthiyaṃ…pe… bhagavā etadavoca – “bhūtapubbaṃ, bhikkhave, vepacitti asurindo ābādhiko ahosi dukkhito bāḷhagilāno. Atha kho bhikkhave, sakko devānamindo yena vepacitti asurindo tenupasaṅkami gilānapucchako. Addasā kho, bhikkhave, vepacitti asurindo sakkaṃ devānamindaṃ dūratova āgacchantaṃ. Disvāna sakkaṃ devānamindaṃ etadavoca – ‘tikiccha maṃ devānamindā’ti. ‘Vācehi maṃ, vepacitti, sambarimāyan’ti. ‘Na tāvāhaṃ vācemi, yāvāhaṃ, mārisa, asure paṭipucchāmī’”ti. “Atha kho, bhikkhave, vepacitti asurindo asure paṭipucchi – ‘vācemahaṃ, mārisā, sakkaṃ devānamindaṃ sambarimāyan’ti? ‘Mā kho tvaṃ, mārisa, vācesi sakkaṃ devānamindaṃ sambarimāyan’”ti. Atha kho, bhikkhave, vepacitti asurindo sakkaṃ devānamindaṃ gāthāya ajjhabhāsi –

“Māyāvī maghavā sakka, devarāja sujampati;

Upeti nirayaṃ ghoraṃ, sambarova sataṃ saman”ti.

☸---------------------------------------------------------------------

［二三］ 第三 幻术

一 ［那时，世尊］住在舍卫城，说到以下因缘。

二 世尊，宣告说：

三 诸比丘！很久以前，吠波质底阿修罗王生病了，病得很重，非常痛苦。

四 诸比丘！那时，天帝释为了探望他的病情，来到吠波质底阿修罗王那里。

五 诸比丘！吠波质底阿修罗王，看见天帝释从远处走来，便对天帝释说：“请医治我！天王！”

六 （天帝释说：）“吠波质底！请教我桑巴拉（Sambara）的幻术。”

七 （吠波质底说：）“朋友！我得先和诸位阿修罗商量一下。”

八 诸比丘！那时吠波质底阿修罗王，和诸位阿修罗商量：“各位朋友，我把桑巴拉的幻术教给天帝释，可以吗？”

九 （诸阿修罗说：）“不！朋友，不要把桑巴拉的幻术教给天帝释。”

一〇 诸比丘！那时吠波质底阿修罗王，用偈颂对天帝释说：

“摩伽婆，帝释，须阇之夫，天王，

你这幻术师将趣向恐怖的地狱，

如同桑巴拉一样（受苦）百年。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/11. Sakkasaṃyutta 帝释相应 (SN 11, 247-271)/11.3 Tatiyavagga 第三品 (SN 11.21-25, 267-271)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.3.4 Accayasutta 罪过 (SN 11.24, 270)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Accayasuttaṃ

270. Sāvatthiyaṃ…pe… ārāme. Tena kho pana samayena dve bhikkhū sampayojesuṃ. Tatreko bhikkhu accasarā. Atha kho so bhikkhu tassa bhikkhuno santike accayaṃ accayato deseti; so bhikkhu nappaṭiggaṇhāti. Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – “idha, bhante, dve bhikkhū sampayojesuṃ, tatreko bhikkhu accasarā. Atha kho so, bhante, bhikkhu tassa bhikkhuno santike accayaṃ accayato deseti, so bhikkhu nappaṭiggaṇhātī”ti.

“Dveme, bhikkhave, bālā. Yo ca accayaṃ accayato na passati, yo ca accayaṃ desentassa yathādhammaṃ nappaṭiggaṇhā”ti – ime kho, bhikkhave, dve bālā. “Dveme, bhikkhave, paṇḍitā. Yo ca accayaṃ accayato passati, yo ca accayaṃ desentassa yathādhammaṃ paṭiggaṇhā”ti – ime kho, bhikkhave, dve paṇḍitā.

“Bhūtapubbaṃ, bhikkhave, sakko devānamindo sudhammāyaṃ sabhāyaṃ deve tāvatiṃse anunayamāno tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsi –

“Kodho vo vasamāyātu, mā ca mittehi vo jarā;

Agarahiyaṃ mā garahittha, mā ca bhāsittha pesuṇaṃ;

Atha pāpajanaṃ kodho, pabbatovābhimaddatī”ti.

☸---------------------------------------------------------------------

［二四］ 第四 罪过

一 ［那时，世尊］住在舍卫城祇树给孤独园……

二 那时，有两位比丘发生了争执。其中一位比丘犯了过错。于是，（另一位）比丘要求那位犯错的比丘承认并忏悔自己的过错，但那位比丘不接受。

三 那时，许多比丘来到世尊那里，礼敬世尊后坐在一边，将这件事禀告世尊：

四 “世尊！这里有两位比丘发生了争执；其中一位比丘犯了过错，（另一位）比丘要求他承认并忏悔过错，但他不接受。”

五 “诸比丘！有两种愚人：一种是不能认识到自己的过错就是过错的人，另一种是不如法地接受他人指出自己过错并忏悔的人——诸比丘！这两种是愚人。”

六 “诸比丘！有两种智者：一种是能认识到自己的过错就是过错的人，另一种是如法地接受他人指出自己过错并忏悔的人——诸比丘！这两种是智者。”

七 诸比丘！很久以前，天帝释在善法堂中，为了宽慰忉利天的诸天神，当时说了这个偈颂：

“愿愤怒不控制你们，愿友情不要衰老；

不应呵责的不要呵责，也不要说离间的话；

否则愤怒会压垮恶人，如同山崩一样。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《1》Sagāthāvaggasaṃyuttapāḷi 妙偈篇 (SN 1-11, 1-271)/11. Sakkasaṃyutta 帝释相应 (SN 11, 247-271)/11.3 Tatiyavagga 第三品 (SN 11.21-25, 267-271)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.3.5 Akkodhasutta 无忿 (SN 11.25, 271)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Akkodhasuttaṃ

271. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū…pe… bhagavā etadavoca – “bhūtapubbaṃ, bhikkhave, sakko devānamindo sudhammāyaṃ sabhāyaṃ deve tāvatiṃse anunayamāno tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsi –

“Mā vo kodho ajjhabhavi, mā ca kujjhittha kujjhataṃ;

Akkodho avihiṃsā ca, ariyesu ca paṭipadā [vasatī sadā (sī. syā. kaṃ. pī.)];

Atha pāpajanaṃ kodho, pabbatovābhimaddatī”ti.

Tatiyo vaggo.

Tassuddānaṃ –

Chetvā dubbaṇṇiyamāyā, accayena akodhano;

Desitaṃ buddhaseṭṭhena, idañhi sakkapañcakanti.

Sakkasaṃyuttaṃ samattaṃ.

Sagāthāvaggo paṭhamo.

Tassuddānaṃ –

Devatā devaputto ca, rājā māro ca bhikkhunī;

Brahmā brāhmaṇa vaṅgīso, vanayakkhena vāsavoti.

Sagāthāvaggasaṃyuttapāḷi niṭṭhitā.

☸---------------------------------------------------------------------

［二五］ 第五 无忿

一 如是我闻。一时，世尊住在舍卫城祇树给孤独园。

二 在此，世尊对诸比丘讲话，并对诸比丘宣告说。

三 诸比丘！很久以前，天帝释在善法堂中，为了宽慰忉利天的诸天神，当时说了这个偈颂：

“愿愤怒不战胜你们，对愤怒者也不要回以愤怒；

无忿与无害，常在圣者中（这是圣者的行为）；

否则愤怒会压垮恶人，如同山崩一样。”

第三品结束。

此摄颂：

杀、丑陋、幻术，罪过以及无忿；

此乃佛陀最胜者所说之帝释五经。

帝释相应结束。

妙偈篇第一部分结束。

此（妙偈篇）摄颂：

天神以及天子，国王与魔与比丘尼；

梵天婆罗门和婆耆舍，森林夜叉以及婆娑婆（帝释）。

妙偈篇相应部巴利语经文结束。

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.1 Buddhavagga 佛陀品 (SN 12.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.1 Paṭiccasamuppādasutta 法说 (SN 12.1)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

Namo tassa bhagavato arahato sammāsambuddhassa

Saṃyuttanikāyo

Nidānavaggo《因缘篇》

1. Nidānasaṃyuttaṃ

1. Buddhavaggo

1. Paṭiccasamuppādasuttaṃ

1. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – “paṭiccasamuppādaṃ vo, bhikkhave, desessāmi; taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Katamo ca, bhikkhave, paṭiccasamuppādo? Avijjāpaccayā, bhikkhave, saṅkhārā; saṅkhārapaccayā viññāṇaṃ; viññāṇapaccayā nāmarūpaṃ; nāmarūpapaccayā saḷāyatanaṃ; saḷāyatanapaccayā phasso; phassapaccayā vedanā; vedanāpaccayā taṇhā; taṇhāpaccayā upādānaṃ; upādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti. Ayaṃ vuccati, bhikkhave, paṭiccasamuppādo.

“Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho; viññāṇanirodhā nāmarūpanirodho; nāmarūpanirodhā saḷāyatananirodho; saḷāyatananirodhā phassanirodho; phassanirodhā vedanānirodho; vedanānirodhā taṇhānirodho; taṇhānirodhā upādānanirodho; upādānanirodhā bhavanirodho; bhavanirodhā jātinirodho; jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti. Paṭhamaṃ.

☸---------------------------------------------------------------------

归命彼世尊 应供 等觉者

相应部经典

因 缘 篇

第一 因缘相应

第一 佛陀品

［一］ 第一 法说

一 如是我闻。一时，世尊住在舍卫城祇树给孤独园。

二 那时，世尊对诸比丘说：“诸比丘！”那些比丘回答世尊说：“大德！”世尊于是这样说：“诸比丘！我将为你们解说缘起法。你们要仔细听，好好思考。我将要说了。”那些比丘回答世尊说：“是的，大德！”

三 世尊这样宣告说：“诸比丘！什么是缘起呢？诸比丘！以无明为缘而有行，以行为缘而有识，以识为缘而有名色，以名色为缘而有六处，以六处为缘而有触，以触为缘而有受，以受为缘而有爱，以爱为缘而有取，以取为缘而有有，以有为缘而有生，以生为缘而有老死、愁、悲、苦、忧、恼。像这样，这就是所有苦蕴的集起。诸比丘！这称为缘起（集起）。

四 然而，通过无明的无余、离贪、灭尽，就有行的灭尽。通过行的灭尽，就有识的灭尽。通过识的灭尽，就有名色的灭尽。通过名色的灭尽，就有六处的灭尽。通过六处的灭尽，就有触的灭尽。通过触的灭尽，就有受的灭尽。通过受的灭尽，就有爱的灭尽。通过爱的灭尽，就有取的灭尽。通过取的灭尽，就有有的灭尽。通过有的灭尽，就有生的灭尽。通过生的灭尽，就有老死、愁、悲、苦、忧、恼等的灭尽。像这样，这就是所有苦蕴的灭尽。”

五 世尊说完这些话后，那些比丘心生欢喜，赞叹世尊所说的话。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.8.13 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.1 Buddhavagga 佛陀品 (SN 12.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.2 Vibhaṅgasutta 分别 (SN 12.2)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Vibhaṅgasuttaṃ

2. Sāvatthiyaṃ viharati…pe… “paṭiccasamuppādaṃ vo, bhikkhave, desessāmi vibhajissāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Katamo ca, bhikkhave, paṭiccasamuppādo? Avijjāpaccayā, bhikkhave, saṅkhārā; saṅkhārapaccayā viññāṇaṃ; viññāṇapaccayā nāmarūpaṃ; nāmarūpapaccayā saḷāyatanaṃ; saḷāyatanapaccayā phasso; phassapaccayā vedanā; vedanāpaccayā taṇhā; taṇhāpaccayā upādānaṃ; upādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

“Katamañca, bhikkhave, jarāmaraṇaṃ? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko; ayaṃ vuccati jarā. Yā tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālakiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo ( ) [(jīvitindriyassa upacchedo) (syā. kaṃ.) evamuparipi, aṭṭhakathāyaṃ pana na dissati], idaṃ vuccati maraṇaṃ. Iti ayañca jarā, idañca maraṇaṃ. Idaṃ vuccati, bhikkhave, jarāmaraṇaṃ.

“Katamā ca, bhikkhave, jāti? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti nibbatti abhinibbatti khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho. Ayaṃ vuccati, bhikkhave, jāti.

“Katamo ca, bhikkhave, bhavo? Tayo me, bhikkhave, bhavā – kāmabhavo, rūpabhavo, arūpabhavo. Ayaṃ vuccati, bhikkhave, bhavo.

“Katamañca, bhikkhave, upādānaṃ? Cattārimāni, bhikkhave, upādānāni – kāmupādānaṃ, diṭṭhupādānaṃ, sīlabbatupādānaṃ, attavādupādānaṃ. Idaṃ vuccati, bhikkhave, upādānaṃ.

“Katamā ca, bhikkhave, taṇhā? Chayime, bhikkhave, taṇhākāyā – rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā. Ayaṃ vuccati, bhikkhave, taṇhā.

“Katamā ca, bhikkhave, vedanā? Chayime, bhikkhave, vedanākāyā – cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. Ayaṃ vuccati, bhikkhave, vedanā.

“Katamo ca, bhikkhave, phasso? Chayime, bhikkhave, phassakāyā – cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso. Ayaṃ vuccati, bhikkhave, phasso.

“Katamañca, bhikkhave, saḷāyatanaṃ? Cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, manāyatanaṃ – idaṃ vuccati, bhikkhave, saḷāyatanaṃ.

“Katamañca, bhikkhave, nāmarūpaṃ? Vedanā, saññā, cetanā, phasso, manasikāro – idaṃ vuccati nāmaṃ. Cattāro ca mahābhūtā, catunnañca mahābhūtānaṃ upādāyarūpaṃ. Idaṃ vuccati rūpaṃ. Iti idañca nāmaṃ, idañca rūpaṃ. Idaṃ vuccati, bhikkhave, nāmarūpaṃ.

“Katamañca, bhikkhave, viññāṇaṃ? Chayime, bhikkhave, viññāṇakāyā – cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ. Idaṃ vuccati, bhikkhave, viññāṇaṃ.

“Katame ca, bhikkhave, saṅkhārā? Tayome, bhikkhave, saṅkhārā – kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro. Ime vuccanti, bhikkhave, saṅkhārā.

“Katamā ca, bhikkhave, avijjā? Yaṃ kho, bhikkhave, dukkhe aññāṇaṃ, dukkhasamudaye aññāṇaṃ, dukkhanirodhe aññāṇaṃ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṃ. Ayaṃ vuccati, bhikkhave, avijjā.

“Iti kho, bhikkhave, avijjāpaccayā saṅkhārā; saṅkhārapaccayā viññāṇaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［二］ 第二 分别

一 ［那时，世尊］住在舍卫城，说到以下因缘。

二 ［那时，世尊宣告说：］“诸比丘！我将为你们分别解说缘起法。你们要仔细听，好好思考。我将要说了。”那些比丘回答说：“是的，大德！”

三 世尊于是宣告说：

“诸比丘！什么是缘起呢？诸比丘！以无明为缘而有行，以行为缘而有识，以识为缘而有名色，以名色为缘而有六处，以六处为缘而有触，以触为缘而有受，以受为缘而有爱，以爱为缘而有取，以取为缘而有有，以有为缘而有生，以生为缘而有老死、愁、悲、苦、忧、恼。像这样，这就是所有苦蕴的集起。

四 诸比丘！什么是老死呢？在各种众生类别中，各种众生的年老、衰老、牙齿损坏、头发花白、皮肤变皱、寿命的衰减、诸根官能的衰熟，这称为老。在各种众生群体中，各种众生的死亡、去世、分解、消失、命终、诸蕴的破坏、身体（遗骸）的舍弃，这称为死。像这样，此老与此死，诸比丘！这称为老死。

五 诸比丘！什么是生呢？在各种众生类别中，各种众生的出生、形成、入胎、产生、再生、诸蕴的显现、诸处的获得，诸比丘！这称为生。

六 诸比丘！什么是有呢？诸比丘！有三种有：欲有、色有、无色有。诸比丘！这称为有。

七 诸比丘！什么是取呢？诸比丘！有四种取：欲取、见取、戒禁取、我论取。诸比丘！这称为取。

八 诸比丘！什么是爱呢？诸比丘！有六种爱身：色爱、声爱、香爱、味爱、触爱、法爱。诸比丘！这称为爱。

九 诸比丘！什么是受呢？诸比丘！有六种受身：眼触所生受、耳触所生受、鼻触所生受、舌触所生受、身触所生受、意触所生受。诸比丘！这称为受。

一〇 诸比丘！什么是触呢？诸比丘！有六触身：眼触、耳触、鼻触、舌触、身触、意触。诸比丘！这称为触。

一一 诸比丘！什么是六处呢？［诸比丘！有六处：］眼处、耳处、鼻处、舌处、身处、意处。诸比丘！这称为六处。

一二 诸比丘！什么是名色呢？［诸比丘！］受、想、思、触、作意——这称为名；四大种及四大种所造之色——这称为色。像这样，此名与此色，称为名色。

一三 诸比丘！什么是识呢？诸比丘！有六种识身：眼识、耳识、鼻识、舌识、身识、意识。诸比丘！这称为识。

一四 诸比丘！什么是行呢？诸比丘！有三种行：身行、语行、心行。诸比丘！这称为行。

一五 诸比丘！什么是无明呢？诸比丘！对于苦的无知，对于苦集起的无知，对于苦灭尽的无知，对于导向苦灭尽之道的无知，诸比丘！这称为无明。

一六 诸比丘！像这样，以无明为缘而有行，以行为缘而有识……像这样，这就是所有苦蕴的集起。然而，通过无明的无余、离贪、灭尽，就有行的灭尽。通过行的灭尽，就有识的灭尽……。像这样，这就是所有苦蕴的灭尽。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.1 Buddhavagga 佛陀品 (SN 12.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.3 Paṭipadāsutta 道迹 (SN 12.3)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Paṭipadāsuttaṃ

3. Sāvatthiyaṃ viharati…pe… “micchāpaṭipadañca vo, bhikkhave, desessāmi sammāpaṭipadañca. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Katamā ca, bhikkhave, micchāpaṭipadā? Avijjāpaccayā, bhikkhave, saṅkhārā; saṅkhārapaccayā viññāṇaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Ayaṃ vuccati, bhikkhave, micchāpaṭipadā.

“Katamā ca, bhikkhave, sammāpaṭipadā? Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti. Ayaṃ vuccati, bhikkhave, sammāpaṭipadā”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

［三］ 第三 道迹

一 ［那时，世尊］住在舍卫城，说到以下因缘。

二 ［那时，世尊宣告说：］“诸比丘！我将为你们说邪道迹与正道迹。你们要仔细听，好好思考。我将要说了。”那些比丘回答世尊说：“是的，大德！”世尊于是宣告说：

三 “诸比丘！什么称为邪道迹呢？诸比丘！以无明为缘而有行，以行为缘而有识……像这样是所有苦蕴的集起。诸比丘！这称为邪道迹。

四 诸比丘！什么称为正道迹呢？然而，通过无明的无余、离贪、灭尽，就有行的灭尽，通过行的灭尽就有识的灭尽……像这样是所有苦蕴的灭尽。诸比丘！这称为正道迹。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.1 Buddhavagga 佛陀品 (SN 12.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.4 Vipassīsutta 毗婆尸 (SN 12.4)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Vipassīsuttaṃ

4. Sāvatthiyaṃ viharati…pe… “vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – ‘kicchaṃ vatāyaṃ loko āpanno jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca. Atha ca panimassa dukkhassa nissaraṇaṃ nappajānāti jarāmaraṇassa. Kudāssu nāma imassa dukkhassa nissaraṇaṃ paññāyissati jarāmaraṇassā’”ti?

“Atha kho bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho sati jarāmaraṇaṃ hoti, kiṃpaccayā jarāmaraṇan’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘jātiyā kho sati jarāmaraṇaṃ hoti, jātipaccayā jarāmaraṇan’”ti.

“Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho sati jāti hoti, kiṃpaccayā jātī’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘bhave kho sati jāti hoti, bhavapaccayā jātī’”ti.

“Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho sati bhavo hoti, kiṃpaccayā bhavo’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘upādāne kho sati bhavo hoti, upādānapaccayā bhavo’”ti.

“Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho sati upādānaṃ hoti, kiṃpaccayā upādānan’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘taṇhāya kho sati upādānaṃ hoti, taṇhāpaccayā upādānan’”ti.

“Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho sati taṇhā hoti, kiṃpaccayā taṇhā’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘vedanāya kho sati taṇhā hoti, vedanāpaccayā taṇhā’”ti.

“Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho sati vedanā hoti, kiṃpaccayā vedanā’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘phasse kho sati vedanā hoti, phassapaccayā vedanā’”ti.

“Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho sati phasso hoti, kiṃpaccayā phasso’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘saḷāyatane kho sati phasso hoti, saḷāyatanapaccayā phasso’”ti.

“Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho sati saḷāyatanaṃ hoti, kiṃpaccayā saḷāyatanan’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘nāmarūpe kho sati saḷāyatanaṃ hoti, nāmarūpapaccayā saḷāyatanan’”ti.

“Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho sati nāmarūpaṃ hoti, kiṃpaccayā nāmarūpan’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘viññāṇe kho sati nāmarūpaṃ hoti, viññāṇapaccayā nāmarūpan’”ti.

“Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho sati viññāṇaṃ hoti, kiṃpaccayā viññāṇan’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘saṅkhāresu kho sati viññāṇaṃ hoti, saṅkhārapaccayā viññāṇan’”ti.

“Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho sati saṅkhārā honti, kiṃpaccayā saṅkhārā’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘avijjāya kho sati saṅkhārā honti, avijjāpaccayā saṅkhārā’”ti.

“Iti hidaṃ avijjāpaccayā saṅkhārā; saṅkhārapaccayā viññāṇaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. ‘Samudayo, samudayo’ti kho, bhikkhave, vipassissa bodhisattassa pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

“Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho asati jarāmaraṇaṃ na hoti, kissa nirodhā jarāmaraṇanirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘jātiyā kho asati jarāmaraṇaṃ na hoti, jātinirodhā jarāmaraṇanirodho’”ti.

“Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho asati jāti na hoti, kissa nirodhā jātinirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘bhave kho asati jāti na hoti, bhavanirodhā jātinirodho’”ti.

“Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho asati bhavo na hoti, kissa nirodhā bhavanirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘upādāne kho asati bhavo na hoti, upādānanirodhā bhavanirodho’”ti.

“Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho asati upādānaṃ na hoti, kissa nirodhā upādānanirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘taṇhāya kho asati upādānaṃ na hoti, taṇhānirodhā upādānanirodho’”ti.

“Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho asati taṇhā na hoti, kissa nirodhā taṇhānirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘vedanāya kho asati taṇhā na hoti, vedanānirodhā taṇhānirodho’”ti.

“Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho asati vedanā na hoti, kissa nirodhā vedanānirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘phasse kho asati vedanā na hoti, phassanirodhā vedanānirodho’”ti.

“Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho asati phasso na hoti, kissa nirodhā phassanirodho’ti? Atha kho bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘saḷāyatane kho asati phasso na hoti, saḷāyatananirodhā phassanirodho’”ti.

“Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho asati saḷāyatanaṃ na hoti, kissa nirodhā saḷāyatananirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘nāmarūpe kho asati saḷāyatanaṃ na hoti, nāmarūpanirodhā saḷāyatananirodho’”ti.

“Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho asati nāmarūpaṃ na hoti, kissa nirodhā nāmarūpanirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘viññāṇe kho asati nāmarūpaṃ na hoti, viññāṇanirodhā nāmarūpanirodho’”ti.

“Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho asati viññāṇaṃ na hoti, kissa nirodhā viññāṇanirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘saṅkhāresu kho asati viññāṇaṃ na hoti, saṅkhāranirodhā viññāṇanirodho’”ti.

“Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi – ‘kimhi nu kho asati saṅkhārā na honti, kissa nirodhā saṅkhāranirodho’ti? Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo – ‘avijjāya kho asati saṅkhārā na honti, avijjānirodhā saṅkhāranirodho’”ti.

“Iti hidaṃ avijjānirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hotīti. ‘Nirodho, nirodho’ti kho, bhikkhave, vipassissa bodhisattassa pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi”. Catutthaṃ.

(Sattannampi buddhānaṃ evaṃ vitthāretabbo).

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［四］ 第四 毗婆尸

一 ［那时，世尊］住在舍卫城。

二 ［那时，世尊宣告说：］“诸比丘！毗婆尸世尊、应供、正等觉者，在正觉之前，尚未成就正觉，还是菩萨的时候，曾这样思惟：‘这个世间实在陷入了痛苦之中；有生、有老、有死、有灭、有再生，然而却不知道如何出离这老死之苦。什么时候才能了知这老死之苦的出离方法呢？’”

三 诸比丘！那时，毗婆尸菩萨这样思惟：‘在什么存在时，才有老死？以什么为缘，才有老死呢？’诸比丘！那时，毗婆尸菩萨通过如理思惟，生起了智慧的领悟：‘有生存在时，才有老死；以生为缘，才有老死。’”

四 诸比丘！那时，毗婆尸菩萨这样思惟：‘在什么存在时，才有生？以什么为缘，才有生呢？’诸比丘！那时，毗婆尸菩萨通过如理思惟，生起了智慧的领悟：‘有有存在时，才有生；以有为缘，才有生。’”

五 诸比丘！那时，毗婆尸菩萨这样思惟：‘在什么存在时，才有有？以什么为缘，才有有呢？’诸比丘！那时，毗婆尸菩萨通过如理思惟，生起了智慧的领悟：‘有取存在时，才有有；以取为缘，才有有。’”

六 诸比丘！那时，毗婆尸菩萨这样思惟：‘在什么存在时，才有取？以什么为缘，才有取呢？’诸比丘！那时，毗婆尸菩萨通过如理思惟，生起了智慧的领悟：‘有爱存在时，才有取；以爱为缘，才有取。’”

七 诸比丘！那时，毗婆尸菩萨这样思惟：‘在什么存在时，才有爱？以什么为缘，才有爱呢？’诸比丘！那时，毗婆尸菩萨通过如理思惟，生起了智慧的领悟：‘有受存在时，才有爱；以受为缘，才有爱。’”

八 诸比丘！那时，毗婆尸菩萨这样思惟：‘在什么存在时，才有受？以什么为缘，才有受呢？’诸比丘！那时，毗婆尸菩萨通过如理思惟，生起了智慧的领悟：‘有触存在时，才有受；以触为缘，才有受。’”

九 诸比丘！那时，毗婆尸菩萨这样思惟：‘在什么存在时，才有触？以什么为缘，才有触呢？’诸比丘！那时，毗婆尸菩萨通过如理思惟，生起了智慧的领悟：‘有六处存在时，才有触；以六处为缘，才有触。’”

一〇 诸比丘！那时，毗婆尸菩萨这样思惟：‘在什么存在时，才有六处？以什么为缘，才有六处呢？’诸比丘！那时，毗婆尸菩萨通过如理思惟，生起了智慧的领悟：‘有名色存在时，才有六处；以名色为缘，才有六处。’”

一一 诸比丘！那时，毗婆尸菩萨这样思惟：‘在什么存在时，才有名色？以什么为缘，才有名色呢？’诸比丘！那时，毗婆尸菩萨通过如理思惟，生起了智慧的领悟：‘有识存在时，才有名色；以识为缘，才有名色。’”

一二 诸比丘！那时，毗婆尸菩萨这样思惟：‘在什么存在时，才有识？以什么为缘，才有识呢？’诸比丘！那时，毗婆尸菩萨通过如理思惟，生起了智慧的领悟：‘有行存在时，才有识；以行为缘，才有识。’”

一三 诸比丘！那时，毗婆尸菩萨这样思惟：‘在什么存在时，才有行？以什么为缘，才有行呢？’诸比丘！那时，毗婆尸菩萨通过如理思惟，生起了智慧的领悟：‘有无明存在时，才有行；以无明为缘，才有行。’”

一四 像这样，以无明为缘而有行、以行为缘而有识……如此这般，就是所有苦蕴的集起。

一五 诸比丘！‘这是集起，这是集起。’对于这些前所未闻的法，毗婆尸菩萨的眼生起了，智生起了，慧生起了，明生起了，光生起了。

一六 诸比丘！那时，毗婆尸菩萨这样思惟：‘在什么不存在时，就没有老死？什么灭尽了，老死就灭尽呢？’诸比丘！那时，毗婆尸菩萨通过如理思惟，生起了智慧的领悟：‘没有生存在时，就没有老死；生的灭尽就是老死的灭尽。’”

一七 诸比丘！那时，毗婆尸菩萨这样思惟：‘在什么不存在时，就没有生？什么灭尽了，生就灭尽呢？’诸比丘！那时，毗婆尸菩萨通过如理思惟，生起了智慧的领悟：‘没有有存在时，就没有生；有的灭尽就是生的灭尽。’”

一八 诸比丘！那时，毗婆尸菩萨这样思惟：‘在什么不存在时，就没有有？什么灭尽了，有就灭尽呢？’诸比丘！那时，毗婆尸菩萨通过如理思惟，生起了智慧的领悟：‘没有取存在时，就没有有；取的灭尽就是有的灭尽。’”

一九 诸比丘！那时，毗婆尸菩萨这样思惟：‘在什么不存在时，就没有取？什么灭尽了，取就灭尽呢？’诸比丘！那时，毗婆尸菩萨通过如理思惟，生起了智慧的领悟：‘没有爱存在时，就没有取；爱的灭尽就是取的灭尽。’” (注：此处原文似有误，应为“爱灭乃取灭”，已依巴利文修正)

二〇 诸比丘！那时毗婆尸菩萨这样思惟：‘在什么不存在时，就没有爱？什么灭尽了，爱就灭尽呢？’诸比丘！那时，毗婆尸菩萨通过如理思惟，生起了智慧的领悟：‘没有受存在时，就没有爱；受的灭尽就是爱的灭尽。’”

二一 诸比丘！那时毗婆尸菩萨这样思惟：‘在什么不存在时，就没有受？什么灭尽了，受就灭尽呢？’诸比丘！那时，毗婆尸菩萨通过如理思惟，生起了智慧的领悟：‘没有触存在时，就没有受；触的灭尽就是受的灭尽。’”

二二 诸比丘！那时毗婆尸菩萨这样思惟：‘在什么不存在时，就没有触？什么灭尽了，触就灭尽呢？’诸比丘！那时，毗婆尸菩萨通过如理思惟，生起了智慧的领悟：‘没有六处存在时，就没有触；六处的灭尽就是触的灭尽。’”

二三 诸比丘！那时毗婆尸菩萨这样思惟：‘在什么不存在时，就没有六处？什么灭尽了，六处就灭尽呢？’诸比丘！那时，毗婆尸菩萨通过如理思惟，生起了智慧的领悟：‘没有名色存在时，就没有六处；名色的灭尽就是六处的灭尽。’”

二四 诸比丘！那时，毗婆尸菩萨这样思惟：‘在什么不存在时，就没有名色？什么灭尽了，名色就灭尽呢？’诸比丘！那时，毗婆尸菩萨通过如理思惟，生起了智慧的领悟：‘没有识存在时，就没有名色；识的灭尽就是名色的灭尽。’”

二五 诸比丘！那时，毗婆尸菩萨这样思惟：‘在什么不存在时，就没有识？什么灭尽了，识就灭尽呢？’诸比丘！那时，毗婆尸菩萨通过如理思惟，生起了智慧的领悟：‘没有行存在时，就没有识；行的灭尽就是识的灭尽。’”

二六 诸比丘！那时毗婆尸菩萨这样思惟：‘在什么不存在时，就没有行？什么灭尽了，行就灭尽呢？’诸比丘！那时毗婆尸菩萨通过如理思惟，生起了智慧的领悟：‘没有无明存在时，就没有行；无明的灭尽就是行的灭尽。’”

二七 像这样，无明的灭尽就有行的灭尽，行的灭尽就有识的灭尽……如此这般，就是所有苦蕴的灭尽。

二八 诸比丘！‘这是灭尽，这是灭尽。’对于这些前所未闻的法，毗婆尸菩萨的眼生起了，智生起了，慧生起了，明生起了，光生起了。”

（过去七佛的经历，也应当像这样详细解说。）

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.1 Buddhavagga 佛陀品 (SN 12.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.5 Sikhīsutta 尸弃 (SN 12.5)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Sikhīsuttaṃ

5. Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa…pe….

☸---------------------------------------------------------------------

［五］ 第五 尸弃

诸比丘！尸弃世尊、应供、正等觉者［在正觉之前，尚未成就正觉，还是菩萨的时候］，……（内容同前经，只是主角换为尸弃佛）

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.1 Buddhavagga 佛陀品 (SN 12.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.6 Vessabhūsutta 毗舍浮 (SN 12.6)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Vessabhūsuttaṃ

6. Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa…pe….

☸---------------------------------------------------------------------

［六］第六 毗舍浮

诸比丘！毗舍浮世尊、应供、正等觉者［在正觉之前，尚未成就正觉，还是菩萨的时候］，……（内容同前经，只是主角换为毗舍浮佛）

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.1 Buddhavagga 佛陀品 (SN 12.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.7 Kakusandhasutta 拘留孙 (SN 12.7)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Kakusandhasuttaṃ

7. Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa…pe….

☸---------------------------------------------------------------------

［七］第七 拘留孙

诸比丘！拘留孙世尊、应供、正等觉者［在正觉之前，尚未成就正觉，还是菩萨的时候］，……（内容同前经，只是主角换为拘留孙佛）

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.1 Buddhavagga 佛陀品 (SN 12.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.8 Koṇāgamanasutta 拘那含 (SN 12.8)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Koṇāgamanasuttaṃ

8. Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa…pe….

☸---------------------------------------------------------------------

［八］第八拘那含

诸比丘！拘那含世尊、阿罗汉、正等觉者［在正觉之前，尚未成正觉，身为菩萨时］，……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.1 Buddhavagga 佛陀品 (SN 12.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.9 Kassapasutta 迦叶 (SN 12.9)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Kassapasuttaṃ

9. Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa…pe….

☸---------------------------------------------------------------------

［九］第九迦叶

诸比丘！迦叶世尊、阿罗汉、正等觉者［在正觉之前，尚未成正觉，身为菩萨时］，……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.1 Buddhavagga 佛陀品 (SN 12.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.10 Gotamasutta 乔达摩 (SN 12.10)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Gotamasuttaṃ

10. “Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – ‘kicchaṃ vatāyaṃ loko āpanno jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca. Atha ca panimassa dukkhassa nissaraṇaṃ nappajānāti jarāmaraṇassa. Kudāssu nāma imassa dukkhassa nissaraṇaṃ paññāyissati jarāmaraṇassā’”ti?

“Tassa mayhaṃ, bhikkhave, etadahosi – ‘kimhi nu kho sati jarāmaraṇaṃ hoti, kiṃpaccayā jarāmaraṇan’ti? Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo – ‘jātiyā kho sati jarāmaraṇaṃ hoti, jātipaccayā jarāmaraṇan’”ti.

“Tassa mayhaṃ, bhikkhave, etadahosi – ‘kimhi nu kho sati jāti hoti…pe… bhavo… upādānaṃ… taṇhā… vedanā… phasso… saḷāyatanaṃ… nāmarūpaṃ… viññāṇaṃ… saṅkhārā honti, kiṃpaccayā saṅkhārā’ti? Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo – ‘avijjāya kho sati saṅkhārā honti, avijjāpaccayā saṅkhārā’”ti.

“Iti hidaṃ avijjāpaccayā saṅkhārā; saṅkhārapaccayā viññāṇaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. ‘Samudayo, samudayo’ti kho me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

“Tassa mayhaṃ, bhikkhave, etadahosi – ‘kimhi nu kho asati jarāmaraṇaṃ na hoti, kissa nirodhā jarāmaraṇanirodho’ti? Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo – ‘jātiyā kho asati jarāmaraṇaṃ na hoti, jātinirodhā jarāmaraṇanirodho’”ti.

“Tassa mayhaṃ, bhikkhave, etadahosi – ‘kimhi nu kho asati jāti na hoti…pe… bhavo… upādānaṃ… taṇhā… vedanā… phasso… saḷāyatanaṃ… nāmarūpaṃ… viññāṇaṃ… saṅkhārā na honti, kissa nirodhā saṅkhāranirodho’ti? Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo – ‘avijjāya kho asati saṅkhārā na honti, avijjānirodhā saṅkhāranirodho’”ti.

“Iti hidaṃ avijjānirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti. ‘Nirodho, nirodho’ti kho me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādī”ti. Dasamo.

Buddhavaggo paṭhamo.

Tassuddānaṃ –

Desanā vibhaṅgapaṭipadā ca,

Vipassī sikhī ca vessabhū;

Kakusandho koṇāgamano kassapo,

Mahāsakyamuni ca gotamoti.

☸---------------------------------------------------------------------

［一］第十乔达摩

一

二 诸比丘！我在正觉之前，尚未成就正觉，还是菩萨的时候，曾经这样想：“这个世间实在深陷于痛苦：出生、衰老、死亡、消失、再生，然而却不知道如何从此苦中解脱出来，不知道如何从老死中[解脱出来]。什么时候才能知道从此苦中解脱的方法、从老死中解脱的方法呢？”

三 诸比丘！那时，我这样想：“因为有什么存在，所以才有老死？以什么为缘，才有老死呢？” 诸比丘！那时，我通过如理思惟生起了智慧的理解：“因为有‘生’存在，所以才有老死，缘‘生’而有老死。”

四～一三 诸比丘！那时，我这样想：“因为有什么存在，所以才有生？...才有有、取、爱、受、触、六处、名色、识、行？以什么为缘，才有行呢？” 诸比丘！那时，我通过如理思惟生起了智慧的理解：“因为有无明存在，所以才有行，缘无明而有行。”

一四 就这样，缘此无明而有行，缘行而有识……如此，这就是整个苦蕴的集起。

一五 诸比丘！“这是集起，这是集起”，对于这些以前从未听过的法，我的眼生起了，智生起了，慧生起了，明生起了，光生起了。

二

一六 诸比丘！那时，我这样想：“因为没有什么不存在，所以才没有老死？什么灭去，老死才会灭去呢？” 诸比丘！那时，我通过如理思惟生起了智慧的理解：“因为没有‘生’，所以就没有老死；‘生’灭去，老死就灭去。”

一七～二六 诸比丘！那时，我这样想：“因为没有什么不存在，所以才没有生？...没有有、取、爱、受、触、六处、名色、识、行？什么灭去，行才会灭去呢？” 诸比丘！那时，我通过如理思惟生起了智慧的理解：“因为没有无明，所以就没有行；无明灭去，行就灭去。”

二七 就这样，无明灭去，行就灭去；行灭去，识就灭去……如此，这就是整个苦蕴的灭去。

二八 诸比丘！“这是灭去，这是灭去”，对于这些以前从未听过的法，我的眼生起了，智生起了，慧生起了，明生起了，光生起了。”

在此颂曰：

法说及分别 道迹毗婆尸

尸弃毗舍浮 拘留孙那含

迦叶大释迦 牟尼尊乔达摩

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.2 Āhāravagga 食品 (SN 12.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.1 Āhārasutta 食 (SN 12.11)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Āhāravaggo

1. Āhārasuttaṃ

11. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme…pe… etadavoca – “cattārome, bhikkhave, āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya. Katame cattāro? Kabaḷīkāro [kabaḷiṃkāro (sī. pī.), kavaḷīkāro (syā. kaṃ.)] āhāro – oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ. Ime kho, bhikkhave, cattāro āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya”.

“Ime, bhikkhave, cattāro āhārā kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā? Ime cattāro āhārā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā. Taṇhā cāyaṃ, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā? Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā. Vedanā cāyaṃ, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā? Vedanā phassanidānā phassasamudayā phassajātikā phassapabhavā. Phasso cāyaṃ, bhikkhave, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo? Phasso saḷāyatananidāno saḷāyatanasamudayo saḷāyatanajātiko saḷāyatanapabhavo. Saḷāyatanañcidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ? Saḷāyatanaṃ nāmarūpanidānaṃ nāmarūpasamudayaṃ nāmarūpajātikaṃ nāmarūpapabhavaṃ. Nāmarūpañcidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ? Nāmarūpaṃ viññāṇanidānaṃ viññāṇasamudayaṃ viññāṇajātikaṃ viññāṇapabhavaṃ. Viññāṇañcidaṃ, bhikkhave, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ? Viññāṇaṃ saṅkhāranidānaṃ saṅkhārasamudayaṃ saṅkhārajātikaṃ saṅkhārapabhavaṃ. Saṅkhārā cime, bhikkhave, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā? Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā.

“Iti kho, bhikkhave, avijjāpaccayā saṅkhārā; saṅkhārapaccayā viññāṇaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第二 食品

［一一］ 第一 食

一 如是我闻。一时，世尊住在舍卫城的祇树给孤独园。

二 [那时，世尊说：] “诸比丘！有这四种食，能维持已有生命或众生的存续，能资助求生。是哪四种呢？第一是或粗或细的段食（物质食物），第二是触食，第三是意思食（意念），第四是识食。诸比丘！这四种食能维持已有生命或众生的存续，能资助求生。”

三 诸比丘！这四种食，以什么为根源？以什么为集起？以什么为生起？以什么为起源呢？这四种食是以‘爱’为根源，以‘爱’为集起，以‘爱’为生起，以‘爱’为起源。

四 诸比丘！这‘爱’，以什么为根源？以什么为集起？以什么为生起？以什么为起源呢？‘爱’是以‘受’为根源，以‘受’为集起，以‘受’为生起，以‘受’为起源。

五 诸比丘！这‘受’，以什么为根源？以什么为集起？以什么为生起？以什么为起源呢？‘受’是以‘触’为根源，以‘触’为集起，以‘触’为生起，以‘触’为起源。

六 诸比丘！这‘触’，以什么为根源？以什么为集起？以什么为生起？以什么为起源呢？‘触’是以‘六处’为根源，以‘六处’为集起，以‘六处’为生起，以‘六处’为起源。

七 诸比丘！这‘六处’，以什么为根源？以什么为集起？以什么为生起？以什么为起源呢？‘六处’是以‘名色’为根源，以‘名色’为集起，以‘名色’为生起，以‘名色’为起源。

八 诸比丘！这‘名色’，以什么为根源？以什么为集起？以什么为生起？以什么为起源呢？‘名色’是以‘识’为根源，以‘识’为集起，以‘识’为生起，以‘识’为起源。

九 诸比丘！这‘识’，以什么为根源？以什么为集起？以什么为生起？以什么为起源呢？‘识’是以‘行’为根源，以‘行’为集起，以‘行’为生起，以‘行’为起源。

一〇 诸比丘！这‘行’，以什么为根源？以什么为集起？以什么为生起？以什么为起源呢？‘行’是以‘无明’为根源，以‘无明’为集起，以‘无明’为生起，以‘无明’为起源。

一一 诸比丘！就这样，缘无明而有行，缘行而有识……如此，这就是整个苦蕴的集起。

一二 无明的无余、离贪、灭尽，行就灭去；行灭去，识就灭去……如此，这就是整个苦蕴的灭去。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.2 Āhāravagga 食品 (SN 12.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.2 Moḷiyaphaggunasutta 破群那 (SN 12.12)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Moḷiyaphaggunasuttaṃ

12. Sāvatthiyaṃ viharati…pe… “cattārome, bhikkhave, āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya. Katame cattāro? Kabaḷīkāro āhāro – oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ. Ime kho, bhikkhave, cattāro āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāyā”ti.

Evaṃ vutte, āyasmā moḷiyaphagguno bhagavantaṃ etadavoca – “ko nu kho, bhante, viññāṇāhāraṃ āhāretī”ti? “No kallo pañho”ti bhagavā avoca – “‘āhāretī’ti ahaṃ na vadāmi. ‘Āhāretī’ti cāhaṃ vadeyyaṃ, tatrassa kallo pañho – ‘ko nu kho, bhante, āhāretī’ti? Evaṃ cāhaṃ na vadāmi. Evaṃ maṃ avadantaṃ yo evaṃ puccheyya – ‘kissa nu kho, bhante, viññāṇāhāro’ti, esa kallo pañho. Tatra kallaṃ veyyākaraṇaṃ – ‘viññāṇāhāro āyatiṃ punabbhavābhinibbattiyā paccayo, tasmiṃ bhūte sati saḷāyatanaṃ, saḷāyatanapaccayā phasso’”ti.

“Ko nu kho, bhante, phusatī”ti? “No kallo pañho”ti bhagavā avoca – “‘phusatī’ti ahaṃ na vadāmi. ‘Phusatī’ti cāhaṃ vadeyyaṃ, tatrassa kallo pañho – ‘ko nu kho, bhante, phusatī’ti? Evaṃ cāhaṃ na vadāmi. Evaṃ maṃ avadantaṃ yo evaṃ puccheyya – ‘kiṃpaccayā nu kho, bhante, phasso’ti, esa kallo pañho. Tatra kallaṃ veyyākaraṇaṃ – ‘saḷāyatanapaccayā phasso, phassapaccayā vedanā’”ti.

“Ko nu kho, bhante, vedayatī”ti [vediyatīti (sī. pī. ka.)]? “No kallo pañho”ti bhagavā avoca – “‘vedayatī’ti ahaṃ na vadāmi. ‘Vedayatī’ti cāhaṃ vadeyyaṃ, tatrassa kallo pañho – ‘ko nu kho, bhante, vedayatī’ti? Evaṃ cāhaṃ na vadāmi. Evaṃ maṃ avadantaṃ yo evaṃ puccheyya – ‘kiṃpaccayā nu kho, bhante, vedanā’ti, esa kallo pañho. Tatra kallaṃ veyyākaraṇaṃ – ‘phassapaccayā vedanā, vedanāpaccayā taṇhā’”ti.

“Ko nu kho, bhante, tasatī”ti [taṇhīyatīti (sī. syā. kaṃ.)]? “No kallo pañho”ti bhagavā avoca – “‘tasatī’ti ahaṃ na vadāmi. ‘Tasatī’ti cāhaṃ vadeyyaṃ, tatrassa kallo pañho – ‘ko nu kho, bhante, tasatī’ti? Evaṃ cāhaṃ na vadāmi. Evaṃ maṃ avadantaṃ yo evaṃ puccheyya – ‘kiṃpaccayā nu kho, bhante, taṇhā’ti, esa kallo pañho. Tatra kallaṃ veyyākaraṇaṃ – ‘vedanāpaccayā taṇhā, taṇhāpaccayā upādānan’”ti.

“Ko nu kho, bhante, upādiyatī”ti? “No kallo pañho”ti bhagavā avoca – “‘upādiyatī’ti ahaṃ na vadāmi. ‘Upādiyatī’ti cāhaṃ vadeyyaṃ, tatrassa kallo pañho – ‘ko nu kho, bhante, upādiyatī’ti? Evaṃ cāhaṃ na vadāmi. Evaṃ maṃ avadantaṃ yo evaṃ puccheyya – ‘kiṃpaccayā nu kho, bhante, upādānan’ti, esa kallo pañho. Tatra kallaṃ veyyākaraṇaṃ – ‘taṇhāpaccayā upādānaṃ; upādānapaccayā bhavo’ti…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.

“Channaṃ tveva, phagguna, phassāyatanānaṃ asesavirāganirodhā phassanirodho; phassanirodhā vedanānirodho; vedanānirodhā taṇhānirodho; taṇhānirodhā upādānanirodho; upādānanirodhā bhavanirodho; bhavanirodhā jātinirodho; jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［一二］ 第二 破群那

一 那时，世尊住在舍卫城。[那时世尊说：]

二 “诸比丘！有这四种食，能维持已有生命或众生的存续，能资助求生。是哪四种呢？第一是或粗或细的段食，第二是触食，第三是意思食，第四是识食。诸比丘！这四种食能维持已有生命或众生的存续，能资助求生。”

三 这样说的时候，尊者茂利耶破群那对世尊这样说：“大德！是谁在食用识食呢？” 世尊说：“这个问题不恰当。我并没有说‘（有谁在）食用’。如果我说了‘（有谁在）食用’，那么‘大德！是谁在食用呢？’这个问题才是恰当的。但我没有这样说。对于没有这样说的我，只应该这样问：‘大德！以什么为缘而有识食呢？’这才是恰当的问题。对此，恰当的回答是：‘识食是未来再次存在、再生的条件（缘）；当识存在时，就有六处；以六处为缘而有触。’”

四 “大德！是谁在触呢？” 世尊说：“这个问题不恰当。我并没有说‘（有谁在）触’。如果我说了‘（有谁在）触’，那么‘大德！是谁在触呢？’这个问题才是恰当的。但我没有这样说；对于没有这样说的我，只应该这样问：‘大德！以什么为缘而有触呢？’这才是恰当的问题。对此，恰当的回答是：‘以六处为缘而有触，以触为缘而有受。’”

五 “大德！是谁在感受呢？” 世尊说：“这个问题不恰当。我并没有说‘（有谁在）感受’。如果我说了‘（有谁在）感受’，那么‘大德！是谁在感受呢？’这个问题才是恰当的。但我没有这样说。对于没有这样说的我，只应该这样问：‘大德！以什么为缘而有受呢？’这才是恰当的问题。对此，恰当的回答是：‘以触为缘而有受，以受为缘而有爱。’”

六 “大德！是谁在渴爱呢？” 世尊说：“这个问题不恰当。我并没有说‘（有谁在）渴爱’。如果我说了‘（有谁在）渴爱’，那么‘大德！是谁在渴爱呢？’这个问题才是恰当的。但我没有这样说。对于没有这样说的我，只应该这样问：‘大德！以什么为缘而有爱呢？’这才是恰当的问题。对此，恰当的回答是：‘以受为缘而有爱，以爱为缘而有取。’”

七 “大德！是谁在执取呢？” 世尊说：“这个问题不恰当。我并没有说‘（有谁在）执取’。如果我说了‘（有谁在）执取’，那么‘大德！是谁在执取呢？’这个问题才是恰当的。但我没有这样说。对于没有这样说的我，只应该这样问：‘大德！以什么为缘而有取呢？’这才是恰当的问题。对此，恰当的回答是：‘以爱为缘而有取，以取为缘而有有’。……如此，这就是整个苦蕴的集起。

八 破群那！由于六触处的无余、离贪、灭尽，触就灭去；触灭去，受就灭去；受灭去，爱就灭去；爱灭去，取就灭去；取灭去，有就灭去；有灭去，生就灭去；生灭去，老、死、愁、悲、苦、忧、恼就灭尽。如此，这就是整个苦蕴的灭去。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.2 Āhāravagga 食品 (SN 12.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.3 Samaṇabrāhmaṇasutta 沙门婆罗门 (SN 12.13)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Samaṇabrāhmaṇasuttaṃ

13. Sāvatthiyaṃ viharati…pe… “ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṃ nappajānanti, jarāmaraṇasamudayaṃ nappajānanti, jarāmaraṇanirodhaṃ nappajānanti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ nappajānanti; jātiṃ…pe… bhavaṃ… upādānaṃ… taṇhaṃ… vedanaṃ… phassaṃ… saḷāyatanaṃ… nāmarūpaṃ… viññāṇaṃ… saṅkhāre nappajānanti, saṅkhārasamudayaṃ nappajānanti, saṅkhāranirodhaṃ nappajānanti, saṅkhāranirodhagāminiṃ paṭipadaṃ nappajānanti, na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā; na ca pana te āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ [brāhmaññatthaṃ (syā. kaṃ.) moggallānabyākaraṇaṃ oloketabbaṃ] vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.

“Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṃ pajānanti, jarāmaraṇasamudayaṃ pajānanti, jarāmaraṇanirodhaṃ pajānanti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ pajānanti; jātiṃ…pe… bhavaṃ… upādānaṃ… taṇhaṃ… vedanaṃ… phassaṃ… saḷāyatanaṃ… nāmarūpaṃ… viññāṇaṃ… saṅkhāre pajānanti, saṅkhārasamudayaṃ pajānanti, saṅkhāranirodhaṃ pajānanti, saṅkhāranirodhagāminiṃ paṭipadaṃ pajānanti, te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā; te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

［一三］ 第三 沙门婆罗门（之一）

一 [那时，世尊]住在舍卫城。

二 [世尊说：] “诸比丘！任何沙门、婆罗门，如果他们不了知老死，不了知老死的集起，不了知老死的灭去，不了知导向老死灭去的道迹；不了知生……不了知有、取、爱、受、触、六处、名色、识、行；不了知行的集起，不了知行的灭去，不了知导向行灭去的道迹。诸比丘！这些沙门或婆罗门，在沙门中不被认为是（真正的）沙门，在婆罗门中不被认为是（真正的）婆罗门。而且，那些尊者们，在现世中没有亲自证知、实现并安住于沙门的目标或婆罗门的目标。”

三 诸比丘！任何沙门、婆罗门，如果他们了知老死，了知老死的集起，了知老死的灭去，了知导向老死灭去的道迹；了知生、有、取、爱、受、触、六处、名色、识、行；了知行的集起，了知行的灭去，了知导向行灭去的道迹。诸比丘！这些沙门或婆罗门，在沙门中被认为是（真正的）沙门，在婆罗门中被认为是（真正的）婆罗门。而且，那些尊者们，在现世中亲自证知、实现并安住于沙门的目标和婆罗门的目标。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.2 Āhāravagga 食品 (SN 12.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.4 Dutiyasamaṇabrāhmaṇasutta 沙门婆罗门二 (SN 12.14)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Dutiyasamaṇabrāhmaṇasuttaṃ

14. Sāvatthiyaṃ viharati…pe… “ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ime dhamme nappajānanti, imesaṃ dhammānaṃ samudayaṃ nappajānanti, imesaṃ dhammānaṃ nirodhaṃ nappajānanti, imesaṃ dhammānaṃ nirodhagāminiṃ paṭipadaṃ nappajānanti, katame dhamme nappajānanti, katamesaṃ dhammānaṃ samudayaṃ nappajānanti, katamesaṃ dhammānaṃ nirodhaṃ nappajānanti, katamesaṃ dhammānaṃ nirodhagāminiṃ paṭipadaṃ nappajānanti”?

“Jarāmaraṇaṃ nappajānanti, jarāmaraṇasamudayaṃ nappajānanti, jarāmaraṇanirodhaṃ nappajānanti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ nappajānanti; jātiṃ…pe… bhavaṃ… upādānaṃ… taṇhaṃ… vedanaṃ… phassaṃ… saḷāyatanaṃ… nāmarūpaṃ… viññāṇaṃ… saṅkhāre nappajānanti, saṅkhārasamudayaṃ nappajānanti, saṅkhāranirodhaṃ nappajānanti, saṅkhāranirodhagāminiṃ paṭipadaṃ nappajānanti. Ime dhamme nappajānanti, imesaṃ dhammānaṃ samudayaṃ nappajānanti, imesaṃ dhammānaṃ nirodhaṃ nappajānanti, imesaṃ dhammānaṃ nirodhagāminiṃ paṭipadaṃ nappajānanti. Na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.

“Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ime dhamme pajānanti, imesaṃ dhammānaṃ samudayaṃ pajānanti, imesaṃ dhammānaṃ nirodhaṃ pajānanti, imesaṃ dhammānaṃ nirodhagāminiṃ paṭipadaṃ pajānanti, katame dhamme pajānanti, katamesaṃ dhammānaṃ samudayaṃ pajānanti, katamesaṃ dhammānaṃ nirodhaṃ pajānanti, katamesaṃ dhammānaṃ nirodhagāminiṃ paṭipadaṃ pajānanti?

“Jarāmaraṇaṃ pajānanti, jarāmaraṇasamudayaṃ pajānanti, jarāmaraṇanirodhaṃ pajānanti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ pajānanti; jātiṃ…pe… bhavaṃ… upādānaṃ… taṇhaṃ… vedanaṃ… phassaṃ… saḷāyatanaṃ… nāmarūpaṃ… viññāṇaṃ… saṅkhāre pajānanti, saṅkhārasamudayaṃ pajānanti, saṅkhāranirodhaṃ pajānanti, saṅkhāranirodhagāminiṃ paṭipadaṃ pajānanti. Ime dhamme pajānanti, imesaṃ dhammānaṃ samudayaṃ pajānanti, imesaṃ dhammānaṃ nirodhaṃ pajānanti, imesaṃ dhammānaṃ nirodhagāminiṃ paṭipadaṃ pajānanti. Te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā, brāhmaṇesu ca brāhmaṇasammatā. Te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti. Catutthaṃ.

☸---------------------------------------------------------------------

［一四］ 第四 沙门婆罗门（之二）

一 [那时，世尊]住在舍卫城。

二 [那时，世尊说：] “诸比丘！任何沙门、婆罗门，如果他们不了知这些法，不了知这些法的集起，不了知这些法的灭去，不了知导向这些法灭去的道迹。[那些沙门、婆罗门，在沙门中不被认为是（真正的）沙门，在婆罗门中不被认为是（真正的）婆罗门……。]”

三 不了知哪些法？不了知哪些法的集起？不了知哪些法的灭去？不了知导向哪些法灭去的道迹呢？

四 不了知老死，不了知老死的集起，不了知老死的灭去，不了知导向老死灭去的道迹；不了知生……有、取、爱、受、触、六处、名色、识、行。他们不了知这些法，不了知这些法的集起，不了知这些法的灭去，不了知导向这些法灭去的道迹。

五 诸比丘！这些沙门或婆罗门，在沙门中不被认为是（真正的）沙门，在婆罗门中不被认为是（真正的）婆罗门。而且，那些尊者们，在现世中没有亲自证知、实现并安住于沙门的目标或婆罗门的目标。

六 诸比丘！任何沙门、婆罗门，如果他们了知这些法，了知这些法的集起，了知这些法的灭去，了知导向这些法灭去的道迹。[那些沙门、婆罗门，在沙门中被认为是（真正的）沙门，在婆罗门中被认为是（真正的）婆罗门……。]”

七 了知哪些法？了知哪些法的集起？了知哪些法的灭去？了知导向哪些法灭去的道迹呢？

八 了知老死，了知老死的集起，了知老死的灭去，了知导向老死灭去的道迹；……了知生、有、取、爱、受、触、六处、名色、识、行；了知行的集起，了知行的灭去，了知导向行灭去的道迹。他们了知这些法，了知这些法的集起，了知这些法的灭去，了知导向这些法灭去的道迹。

九 诸比丘！只有这些沙门或婆罗门，在沙门中才被认为是（真正的）沙门，在婆罗门中才被认为是（真正的）婆罗门；而且，那些尊者们，在现世中亲自证知、实现并安住于沙门的目标和婆罗门的目标。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2560.2.28 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.2 Āhāravagga 食品 (SN 12.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.5 Kaccānagottasutta 迦旃延经 (SN 12.15)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Kaccānagottasuttaṃ

迦旃延经

15. Sāvatthiyaṃ viharati.

[那时，世尊]住在舍卫城。

Atha kho āyasmā kaccānagotto yena bhagavā tenupasaṅkami;

那时，尊者迦旃延来到世尊那里。

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

走近后，顶礼世尊，然后在一旁坐下。

Ekamantaṃ nisinno kho āyasmā kaccānagotto bhagavantaṃ etadavoca –

坐在一旁的尊者迦旃延对世尊这样说：

“‘sammādiṭṭhi sammādiṭṭhī’ti, bhante, vuccati. Kittāvatā nu kho, bhante, sammādiṭṭhi hotī”ti?

“大德！常说‘正见，正见’。大德！怎样才算是正见呢？”

“Dvayanissito khvāyaṃ, kaccāna, loko yebhuyyena – atthitañceva natthitañca.

“迦旃延！这个世间大多数（人）都依止于两边——‘有’和‘无’。

Lokasamudayaṃ kho, kaccāna, yathābhūtaṃ sammappaññāya passato yā loke natthitā sā na hoti.

迦旃延！如实用正慧观察世间的集起时，就不会认为世间是‘无’。

Lokanirodhaṃ kho, kaccāna, yathābhūtaṃ sammappaññāya passato yā loke atthitā sā na hoti.

迦旃延！如实用正慧观察世间的灭去时，就不会认为世间是‘有’。

Upayupādānābhinivesavinibandho [upāyupādānābhinivesavinibandho (sī. syā. kaṃ. pī.)] khvāyaṃ, kaccāna, loko yebhuyyena.

迦旃延！这个世间大多数（人）都受制于执取、固守和偏见。

Tañcāyaṃ upayupādānaṃ cetaso adhiṭṭhānaṃ abhinivesānusayaṃ na upeti na upādiyati nādhiṭṭhāti – ‘attā me’ti.

然而，（觉悟者）不陷入、不执取、不坚持那些执取、心的固守、潜在的偏见，（不认为）‘这是我的我’。

‘Dukkhameva uppajjamānaṃ uppajjati, dukkhaṃ nirujjhamānaṃ nirujjhatī’ti

‘仅仅是苦在生起时生起，苦在灭去时灭去’。

na kaṅkhati na vicikicchati aparapaccayā ñāṇamevassa ettha hoti.

他对此不再困惑，不再犹豫；他的智慧在此生起，不依赖于他人。

Ettāvatā kho, kaccāna, sammādiṭṭhi hoti.

确实，迦旃延！这样就有了正见。

“‘Sabbaṃ atthī’ti kho, kaccāna, ayameko anto.

迦旃延！说‘一切都存在’，这是一边；

‘Sabbaṃ natthī’ti ayaṃ dutiyo anto.

说‘一切都不存在’，这是另一边。

Ete te, kaccāna, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti –

迦旃延！如来不趋近这两边，而依中道说法——

‘avijjāpaccayā saṅkhārā;

❶ ‘缘无明而有行；

saṅkhārapaccayā viññāṇaṃ…pe…

❷ 缘行而有识；

❸ 缘识而有名色；

❹ 缘名色而有六入；

❺ 缘六入而有触；

❻ 缘触而有受；

❼ 缘受而有爱；

❽ 缘爱而有取；

❾ 缘取而有有；

❿ 缘有而有生；

⓫ 缘生而有老、死、愁、悲、苦、忧、恼生起。

evametassa kevalassa dukkhakkhandhassa samudayo hoti.

如此，这就是整个苦蕴的集起。

Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;

⑴ 无明的无余、离贪、灭尽，行就灭去；

saṅkhāranirodhā viññāṇanirodho…pe…

⑵ 行灭去，识就灭去；

⑶ 识灭去，名色就灭去；

⑷ 名色灭去，六入就灭去；

⑸ 六入灭去，触就灭去；

⑹ 触灭去，受就灭去；

⑺ 受灭去，爱就灭去；

⑻ 爱灭去，取就灭去；

⑼ 取灭去，有就灭去；

⑽ 有灭去，生就灭去；

⑾ 生灭去，老、死、愁、悲、苦、忧、恼就灭去。

evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti.

如此，乃是整个苦蕴的灭去。”

Pañcamaṃ.

迦旃延经 ～食品‧第五经终

～《因缘相应‧食品‧Kaccānagottasutta 迦旃延经》(SN 12.15)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2560.2.28 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.2 Āhāravagga 食品 (SN 12.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.6 Dhammakathikasutta 说法者经 (SN 12.16)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Dhammakathikasuttaṃ

说法者经

16. Sāvatthiyaṃ …pe…

[那时，世尊]住在舍卫城。

atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami;

那时，有一位比丘来到世尊那里。

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

走近后，顶礼世尊，然后在一旁坐下。

Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca –

坐在一旁的那个比丘对世尊这样说：

“‘dhammakathiko dhammakathiko’ti, bhante, vuccati. Kittāvatā nu kho, bhante, dhammakathiko hotī”ti?

“大德！常说‘说法者，说法者’。大德！怎样才算是说法者呢？”

“Jarāmaraṇassa ce bhikkhu nibbidāya virāgāya nirodhāya dhammaṃ deseti,

❶ [世尊说：] “比丘，如果为了对老死的厌离、离贪、灭尽而说法，

‘dhammakathiko bhikkhū’ti alaṃ vacanāya.

那么称他为‘说法的比丘’是恰当的。

Jarāmaraṇassa ce bhikkhu nibbidāya virāgāya nirodhāya paṭipanno hoti,

如果比丘是为了对老死的厌离、离贪、灭尽而修行，

‘dhammānudhammappaṭipanno bhikkhū’ti alaṃ vacanāya.

那么称他为‘法随法行的比丘’是恰当的。

Jarāmaraṇassa ce bhikkhu nibbidā virāgā nirodhā anupādāvimutto hoti,

如果比丘通过对老死的厌离、离贪、灭尽而无执取地解脱，

‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṃ vacanāya.

那么称他为‘已达现法涅槃的比丘’是恰当的。

“Jātiyā ce bhikkhu…pe…

❷ 比丘，如果为了对‘生’的厌离、离贪、灭尽而说法，那么称他为‘说法的比丘’是恰当的。

如果比丘是为了对‘生’的厌离、离贪、灭尽而修行，那么称他为‘法随法行的比丘’是恰当的。

如果比丘通过对‘生’的厌离、离贪、灭尽而无执取地解脱，那么称他为‘已达现法涅槃的比丘’是恰当的。

bhavassa ce bhikkhu…

❸ 比丘，如果为了对‘有’的厌离、离贪、灭尽而说法，那么称他为‘说法的比丘’是恰当的。

如果比丘是为了对‘有’的厌离、离贪、灭尽而修行，那么称他为‘法随法行的比丘’是恰当的。

如果比丘通过对‘有’的厌离、离贪、灭尽而无执取地解脱，那么称他为‘已达现法涅槃的比丘’是恰当的。

upādānassa ce bhikkhu…

❹ 比丘，如果为了对‘取’的厌离、离贪、灭尽而说法，那么称他为‘说法的比丘’是恰当的。

如果比丘是为了对‘取’的厌离、离贪、灭尽而修行，那么称他为‘法随法行的比丘’是恰当的。

如果比丘通过对‘取’的厌离、离贪、灭尽而无执取地解脱，那么称他为‘已达现法涅槃的比丘’是恰当的。

taṇhāya ce bhikkhu…

❺ 比丘，如果为了对‘爱’的厌离、离贪、灭尽而说法，那么称他为‘说法的比丘’是恰当的。

如果比丘是为了对‘爱’的厌离、离贪、灭尽而修行，那么称他为‘法随法行的比丘’是恰当的。

如果比丘通过对‘爱’的厌离、离贪、灭尽而无执取地解脱，那么称他为‘已达现法涅槃的比丘’是恰当的。

vedanāya ce bhikkhu…

❻ 比丘，如果为了对‘受’的厌离、离贪、灭尽而说法，那么称他为‘说法的比丘’是恰当的。

如果比丘是为了对‘受’的厌离、离贪、灭尽而修行，那么称他为‘法随法行的比丘’是恰当的。

如果比丘通过对‘受’的厌离、离贪、灭尽而无执取地解脱，那么称他为‘已达现法涅槃的比丘’是恰当的。

phassassa ce bhikkhu…

❼ 比丘，如果为了对‘触’的厌离、离贪、灭尽而说法，那么称他为‘说法的比丘’是恰当的。

如果比丘是为了对‘触’的厌离、离贪、灭尽而修行，那么称他为‘法随法行的比丘’是恰当的。

如果比丘通过对‘触’的厌离、离贪、灭尽而无执取地解脱，那么称他为‘已达现法涅槃的比丘’是恰当的。

saḷāyatanassa ce bhikkhu…

❽ 比丘，如果为了对‘六入’的厌离、离贪、灭尽而说法，那么称他为‘说法的比丘’是恰当的。

如果比丘是为了对‘六入’的厌离、离贪、灭尽而修行，那么称他为‘法随法行的比丘’是恰当的。

如果比丘通过对‘六入’的厌离、离贪、灭尽而无执取地解脱，那么称他为‘已达现法涅槃的比丘’是恰当的。

nāmarūpassa ce bhikkhu…

❾ 比丘，如果为了对‘名色’的厌离、离贪、灭尽而说法，那么称他为‘说法的比丘’是恰当的。

如果比丘是为了对‘名色’的厌离、离贪、灭尽而修行，那么称他为‘法随法行的比丘’是恰当的。

如果比丘通过对‘名色’的厌离、离贪、灭尽而无执取地解脱，那么称他为‘已达现法涅槃的比丘’是恰当的。

viññāṇassa ce bhikkhu…

❿ 比丘，如果为了对‘识’的厌离、离贪、灭尽而说法，那么称他为‘说法的比丘’是恰当的。

如果比丘是为了对‘识’的厌离、离贪、灭尽而修行，那么称他为‘法随法行的比丘’是恰当的。

如果比丘通过对‘识’的厌离、离贪、灭尽而无执取地解脱，那么称他为‘已达现法涅槃的比丘’是恰当的。

saṅkhārānaṃ ce bhikkhu…

⓫ 比丘，如果为了对‘行’的厌离、离贪、灭尽而说法，那么称他为‘说法的比丘’是恰当的。

如果比丘是为了对‘行’的厌离、离贪、灭尽而修行，那么称他为‘法随法行的比丘’是恰当的。

如果比丘通过对‘行’的厌离、离贪、灭尽而无执取地解脱，那么称他为‘已达现法涅槃的比丘’是恰当的。

avijjāya ce bhikkhu nibbidāya virāgāya nirodhāya dhammaṃ deseti,

⓬ 比丘，如果为了对‘无明’的厌离、离贪、灭尽而说法，

‘dhammakathiko bhikkhū’ti alaṃ vacanāya.

那么称他为‘说法的比丘’是恰当的。

Avijjāya ce bhikkhu nibbidāya virāgāya nirodhāya paṭipanno hoti,

如果比丘是为了对‘无明’的厌离、离贪、灭尽而修行，

‘dhammānudhammappaṭipanno bhikkhū’ti alaṃ vacanāya.

那么称他为‘法随法行的比丘’是恰当的。

Avijjāya ce bhikkhu nibbidā virāgā nirodhā anupādāvimutto hoti,

如果比丘通过对‘无明’的厌离、离贪、灭尽而无执取地解脱，

‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṃ vacanāyā”ti.

那么称他为‘已达现法涅槃的比丘’是恰当的。”

Chaṭṭhaṃ.

说法者经 ～食品‧第六经终

～《因缘相应‧食品‧Dhammakathikasutta 说法者经》(SN 12.16)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2560.2.28 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.2 Āhāravagga 食品 (SN 12.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.7 Acelakassapasutta 阿支罗经 (SN 12.17)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Acelakassapasuttaṃ

阿支罗经

17. Evaṃ me sutaṃ –

如是我闻。

ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.

一时，世尊住在王舍城的竹林喂松鼠处。

Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi.

那时，世尊在上午，穿好衣服，拿着衣钵，进入王舍城乞食。

Addasā kho acelo kassapo bhagavantaṃ dūratova āgacchantaṃ.

裸行者迦叶看见世尊从远处走来。

Disvāna yena bhagavā tenupasaṅkami;

看见后，便走向世尊那里，

upasaṅkamitvā bhagavatā saddhiṃ sammodi.

走近后，和世尊互相问候致意，

Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi.

说了些友善、值得记忆的话后，站在一旁。

Ekamantaṃ ṭhito kho acelo kassapo bhagavantaṃ etadavoca –

站在一旁的裸行者迦叶对世尊这样说：

“puccheyyāma mayaṃ bhavantaṃ gotamaṃ kañcideva [kiñcideva (ka.)] desaṃ, sace no bhavaṃ gotamo okāsaṃ karoti pañhassa veyyākaraṇāyā”ti.

“我们想请问尊者乔达摩一点事情，如果尊者乔达摩允许我们提问并予以解答的话。”

“Akālo kho tāva, kassapa, pañhassa; antaragharaṃ paviṭṭhamhā”ti.

“迦叶！现在不是提问的时候，我们正要进入村子里去。”

Dutiyampi kho acelo kassapo bhagavantaṃ etadavoca

裸行者迦叶第二次对世尊这样说：

“puccheyyāma mayaṃ bhavantaṃ gotamaṃ kañcideva desaṃ, sace no bhavaṃ gotamo okāsaṃ karoti pañhassa veyyākaraṇāyā”ti.

“我们想请问尊者乔达摩一点事情，如果尊者乔达摩允许我们提问并予以解答的话。”

“Akālo kho tāva, kassapa, pañhassa; antaragharaṃ paviṭṭhamhā”ti.

“迦叶！现在不是提问的时候，我们正要进入村子里去。”

Tatiyampi kho acelo kassapo…pe… antaragharaṃ paviṭṭhamhāti.

裸行者迦叶第三次[这样说]……不是提问的时候，我们正要进入村子里去。

Evaṃ vutte, acelo kassapo bhagavantaṃ etadavoca –

这样说了之后，裸行者迦叶对世尊这样说：

“na kho pana mayaṃ bhavantaṃ gotamaṃ bahudeva pucchitukāmā”ti.

“我们并不是想问尊者乔达摩很多事情。”

“Puccha, kassapa, yadākaṅkhasī”ti.

【一】“迦叶！你想问什么就问吧。”

“Kiṃ nu kho, bho gotama, ‘sayaṃkataṃ dukkhan’ti?

➊ “尊者乔达摩！苦是自己造作的吗？”

‘Mā hevaṃ, kassapā’ti bhagavā avoca.

世尊说：“迦叶！不要这样说！”

‘Kiṃ pana, bho gotama, paraṃkataṃ dukkhan’ti?

➋ “那么，尊者乔达摩！苦是他人造作的吗？”

‘Mā hevaṃ, kassapā’ti bhagavā avoca.

世尊说：“迦叶！不要这样说！”

‘Kiṃ nu kho, bho gotama, sayaṃkatañca paraṃkatañca dukkhan’ti?

➌ “尊者乔达摩！苦是自己造作也是他人造作的吗？”

‘Mā hevaṃ, kassapā’ti bhagavā avoca.

世尊说：“迦叶！不要这样说！”

‘Kiṃ pana bho gotama, asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ dukkhan’ti?

➍ “那么，尊者乔达摩！苦既非自己造作也非他人造作，是偶然生起的吗？”

‘Mā hevaṃ, kassapā’ti bhagavā avoca.

世尊说：“迦叶！不要这样说！”

‘Kiṃ nu kho, bho gotama, natthi dukkhan’ti?

➎ “那么，尊者乔达摩！没有苦这回事吗？”

‘Na kho, kassapa, natthi dukkhaṃ. Atthi kho, kassapa, dukkhan’ti.

世尊说：“迦叶！并非没有苦。迦叶！苦是存在的！”

‘Tena hi bhavaṃ gotamo dukkhaṃ na jānāti, na passatī’ti.

➏ “那么，尊者乔达摩是不了知苦、看不见苦吗？”

‘Na khvāhaṃ, kassapa, dukkhaṃ na jānāmi, na passāmi.

“迦叶！我并非不了知苦，并非看不见苦。

Jānāmi khvāhaṃ, kassapa, dukkhaṃ; passāmi khvāhaṃ, kassapa, dukkhan’”ti.

迦叶！我了知苦；迦叶！我看见苦！”

“Ki nu kho, bho gotama, ‘sayaṃkataṃ dukkhan’ti

【二】➀ “当被问到‘尊者乔达摩！苦是自己造作的吗？’时，

iti puṭṭho samāno ‘mā hevaṃ, kassapā’ti vadesi.

您回答说：‘迦叶，不要这样说！’

‘Kiṃ pana, bho gotama, paraṃkataṃ dukkhan’ti

➁ ‘那么，尊者乔达摩！苦是他人造作的吗？’之问，

iti puṭṭho samāno ‘mā hevaṃ, kassapā’ti vadesi.

您回答说：‘迦叶！不要这样说！’

‘Kiṃ nu kho, bho gotama, sayaṃkatañca paraṃkatañca dukkhan’ti

➂ ‘尊者乔达摩！苦是自己造作也是他人造作的吗？’之问，

iti puṭṭho samāno ‘mā hevaṃ, kassapā’ti vadesi.

您回答说：‘迦叶！不要这样说！’

‘Kiṃ pana, bho gotama, asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ dukkhan’ti

➃ ‘那么，尊者乔达摩！苦既非自己造作也非他人造作，是偶然生起的吗？’之问，

iti puṭṭho samāno ‘mā hevaṃ, kassapā’ti vadesi.

您回答说：‘迦叶！不要这样说！’

‘Kiṃ nu kho, bho gotama, natthi dukkhan’ti

➄ ‘那么，尊者乔达摩！没有苦这回事吗？’之问，

iti puṭṭho samāno ‘na kho, kassapa, natthi dukkhaṃ, atthi kho, kassapa, dukkhan’ti vadesi.

您回答说：‘迦叶！并非没有苦，迦叶！苦是存在的！’

‘Tena hi bhavaṃ gotamo dukkhaṃ na jānāti na passatī’ti

➅ ‘那么，尊者乔达摩是不了知苦、看不见苦吗？’之问，

iti puṭṭho samāno ‘na khvāhaṃ, kassapa, dukkhaṃ na jānāmi na passāmi.

您回答说：‘迦叶！我并非不了知苦、并非看不见苦。

Jānāmi khvāhaṃ, kassapa, dukkhaṃ; passāmi khvāhaṃ, kassapa, dukkhan’ti vadesi.

迦叶！我了知苦，迦叶！我看见苦！’

Ācikkhatu ca [ayaṃ cakāro sī. potthake natthi] me, bhante, bhagavā dukkhaṃ.

大德！请世尊为我说明苦！

Desetu ca [ayaṃ cakāro sī. potthake natthi] me, bhante, bhagavā dukkhan”ti.

大德！请世尊为我教导苦！”

“‘So karoti so paṭisaṃvedayatī’ti [paṭisaṃvediyatīti (sī. pī. ka.)] kho, kassapa, ādito sato ‘sayaṃkataṃ dukkhan’ti iti vadaṃ sassataṃ etaṃ pareti.

【三】“迦叶！认为‘造业者即是感受果报者’——从一开始就持此见解，即是主张‘苦是自己造作的’，这是陷入了常见（永恒论）。

‘Añño karoti añño paṭisaṃvedayatī’ti kho, kassapa, vedanābhitunnassa sato ‘paraṃkataṃ dukkhan’ti iti vadaṃ ucchedaṃ etaṃ pareti.

迦叶！认为‘造业者是一人，感受果报者是另一人’——在被感受（苦受）打击时持此见解，即是主张‘苦是他人造作的’，这是陷入了断见（断灭论）。

Ete te, kassapa, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti –

迦叶！如来不趋近这两边，而依中道说法——

‘avijjāpaccayā saṅkhārā;

❶ ‘缘无明而有行；

saṅkhārapaccayā viññāṇaṃ…pe…

❷ 缘行而有识；

❸ 缘识而有名色；

❹ 缘名色而有六入；

❺ 缘六入而有触；

❻ 缘触而有受；

❼ 缘受而有爱；

❽ 缘爱而有取；

❾ 缘取而有有；

❿ 缘有而有生；

⓫ 缘生而有老、死、愁、悲、苦、忧、恼生起。

evametassa kevalassa dukkhakkhandhassa samudayo hoti.

如此，这就是整个苦蕴的集起。

Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;

⑴ 无明的无余、离贪、灭尽，行就灭去；

saṅkhāranirodhā viññāṇanirodho…pe…

⑵ 行灭去，识就灭去；

⑶ 识灭去，名色就灭去；

⑷ 名色灭去，六入就灭去；

⑸ 六入灭去，触就灭去；

⑹ 触灭去，受就灭去；

⑺ 受灭去，爱就灭去；

⑻ 爱灭去，取就灭去；

⑼ 取灭去，有就灭去；

⑽ 有灭去，生就灭去；

⑾ 生灭去，老、死、愁、悲、苦、忧、恼就灭去。

evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti.

如此，乃是整个苦蕴的灭去。”

Evaṃ vutte, acelo kassapo bhagavantaṃ etadavoca –

【四】这样说了之后，裸行者迦叶对世尊这样说：

“abhikkantaṃ, bhante, abhikkantaṃ, bhante! Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya…pe…

“大德！太好了！大德！太好了！大德！就像扶正摔倒的东西，揭开遮蔽的东西，给迷路者指明道路，或者在黑暗中举灯，

cakkhumanto rūpāni dakkhantīti;

好让有眼睛的人能看见东西；

evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito.

正是这样，世尊以种种方式阐明了法。

Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.

大德！我现在皈依世尊！皈依法，皈依比丘僧团。

Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampadan”ti.

大德！愿我能在世尊座下出家，受具足戒。”

“Yo kho, kassapa, aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ,

“迦叶！凡以前是外道的人，想在此法和律中出家、

ākaṅkhati upasampadaṃ, so cattāro māse parivasati.

想受具足戒，必须察看四个月。

Catunnaṃ māsānaṃ accayena [accayena parivuṭṭhaparivāsaṃ (syā. kaṃ. pī. ka.)] (parivutthaparivāsaṃ) āraddhacittā bhikkhū [bhikkhū ākaṅkhamānā (syā. kaṃ. pī. ka.)] pabbājenti upasampādenti bhikkhubhāvāya.

四个月后，如果比丘们满意，就可以为他出家、授与具足戒，使他成为比丘。

Api ca mayā puggalavemattatā viditā”ti.

不过，我知道人是有差别的。”

“Sace, bhante, aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ,

“大德！如果以前是外道的人，想在此法和律中出家、

ākaṅkhati upasampadaṃ, cattāro māse parivasati.

想受具足戒，必须察看四个月。

Catunnaṃ māsānaṃ accayena [accayena parivuṭṭhaparivāsaṃ (syā. kaṃ. pī. ka.)] (parivutthaparivāsaṃ) āraddhacittā bhikkhū [bhikkhū ākaṅkhamānā (syā. kaṃ. pī. ka.)] pabbājenti upasampādenti bhikkhubhāvāya.

四个月后，如果比丘们满意，就可以为他出家、授与具足戒，使他成为比丘。

Ahaṃ cattāri vassāni parivasissāmi, catunnaṃ vassānaṃ accayena [accayena parivuṭṭhaparivāsaṃ (syā. kaṃ. pī. ka.)] (parivutthaparivāsaṃ) āraddhacittā bhikkhū pabbājentu upasampādentu bhikkhubhāvāyā”ti.

那么，我愿意察看四年！四年后，如果比丘们满意，就请为我出家、授与具足戒，使我成为比丘！”

Alattha kho acelo kassapo bhagavato santike pabbajjaṃ, alattha upasampadaṃ.

裸行者迦叶就在世尊座下出家，受了具足戒。

Acirūpasampanno ca panāyasmā kassapo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva –

尊者迦叶受具足戒不久，独自远离，保持不放逸、热忱、精勤地安住，不久——

yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ –

就证得了那（目标）——为了它，善男子正确地从家庭出家，成为无家者，那无上的——

brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.

梵行终点，在现世中，自己以无上智慧证悟、实现并安住。

“Khīṇā jāti vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi.

他确知：“此生已尽，梵行已立，应作已作，不再有后有。”

Aññataro ca panāyasmā kassapo arahataṃ ahosīti.

尊者迦叶成为了阿罗汉中的一位。

Sattamaṃ.

阿支罗经 ～食品‧第七经终

～《因缘相应‧食品‧Acelakassapasutta 阿支罗经》(SN 12.17)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2560.2.28 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.2 Āhāravagga 食品 (SN 12.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.8 Timbarukasutta 玷牟留经 (SN 12.18)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Timbarukasuttaṃ

玷牟留经

18. Sāvatthiyaṃ viharati.

[那时世尊]住在舍卫城。

Atha kho timbaruko paribbājako yena bhagavā tenupasaṅkami;

那时，游方者玷牟留来到世尊那里。

upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.

走近后，和世尊互相问候致意，说了些友善、值得记忆的话后，坐在一旁。

Ekamantaṃ nisinno kho timbaruko paribbājako bhagavantaṃ etadavoca –

【一】坐在一旁的游方者玷牟留对世尊这样说：

“‘Kiṃ nu kho, bho gotama, sayaṃkataṃ sukhadukkhan’ti?

➊ “尊者乔达摩！乐和苦是自己造作的吗？”

‘Mā hevaṃ, timbarukā’ti bhagavā avoca.

世尊说：“玷牟留！不要这样说！”

‘Kiṃ pana, bho gotama, paraṃkataṃ sukhadukkhan’ti?

➋ “那么，尊者乔达摩！乐和苦是他人造作的吗？”

‘Mā hevaṃ, timbarukā’ti bhagavā avoca.

世尊说：“玷牟留！不要这样说！”

‘Kiṃ nu kho, bho gotama, sayaṃkatañca paraṃkatañca sukhadukkhan’ti?

➌ “尊者乔达摩！乐和苦是自己造作也是他人造作的吗？”

‘Mā hevaṃ, timbarukā’ti bhagavā avoca.

世尊说：“玷牟留！不要这样说！”

‘Kiṃ pana, bho gotama, asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ sukhadukkhan’ti?

➍ “那么，尊者乔达摩！乐和苦既非自己造作也非他人造作，是偶然生起的吗？”

‘Mā hevaṃ, timbarukā’ti bhagavā avoca.

世尊说：“玷牟留！不要这样说！”

‘Kiṃ nu kho, bho gotama, natthi sukhadukkhan’ti?

➎ “那么，尊者乔达摩！没有乐和苦这回事吗？”

‘Na kho, timbaruka, natthi sukhadukkhaṃ; atthi kho, timbaruka, sukhadukkhan’ti.

世尊说：“玷牟留！并非没有乐和苦。玷牟留！乐和苦是存在的！”

‘Tena hi bhavaṃ gotamo sukhadukkhaṃ na jānāti, na passatī’ti?

➏ “那么，尊者乔达摩是不了知乐和苦、看不见乐和苦吗？”

‘Na khvāhaṃ, timbaruka, sukhadukkhaṃ na jānāmi, na passāmi.

“玷牟留！我并非不了知乐和苦，并非看不见乐和苦。

Jānāmi khvāhaṃ, timbaruka, sukhadukkhaṃ; passāmi khvāhaṃ, timbaruka, sukhadukkhan’”ti.

玷牟留！我了知乐和苦；玷牟留！我看见乐和苦！”

“‘Kiṃ nu kho, bho gotama, sayaṃkataṃ sukhadukkhan’ti

【二】➀ “当被问到‘尊者乔达摩！乐和苦是自己造作的吗？’时，

iti puṭṭho samāno ‘mā hevaṃ, timbarukā’ti vadesi.

您回答说：‘玷牟留，不要这样说！’

‘Kiṃ pana, bho gotama, paraṃkataṃ sukhadukkhan’ti

➁ ‘那么，尊者乔达摩！乐和苦是他人造作的吗？’之问，

iti puṭṭho samāno ‘mā hevaṃ, timbarukā’ti vadesi.

您回答说：‘玷牟留！不要这样说！’

‘Kiṃ nu kho, bho gotama, sayaṃkatañca paraṃkatañca sukhadukkhan’ti

➂ ‘尊者乔达摩！乐和苦是自己造作也是他人造作的吗？’之问，

iti puṭṭho samāno ‘mā hevaṃ, timbarukā’ti vadesi.

您回答说：‘玷牟留！不要这样说！’

‘Kiṃ pana, bho gotama, asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ sukhadukkhan’ti

➃ ‘那么，尊者乔达摩！乐和苦既非自己造作也非他人造作，是偶然生起的吗？’之问，

iti puṭṭho samāno ‘mā hevaṃ, timbarukā’ti vadesi.

您回答说：‘玷牟留！不要这样说！’

‘Kiṃ nu kho, bho gotama, natthi sukhadukkhan’ti

➄ ‘那么，尊者乔达摩！没有乐和苦这回事吗？’之问，

iti puṭṭho samāno ‘na kho, timbaruka, natthi sukhadukkhaṃ; atthi kho, timbaruka, sukhadukkhan’ti vadesi.

您回答说：‘玷牟留！并非没有乐和苦，玷牟留！乐和苦是有！’

‘Tena hi bhavaṃ gotamo sukhadukkhaṃ na jānāti, na passatī’ti

➅ ‘那么，尊者乔达摩是不了知乐和苦、看不见乐和苦吗？’之问，

iti puṭṭho samāno ‘na khvāhaṃ, timbaruka, sukhadukkhaṃ na jānāmi, na passāmi.

您回答说：‘玷牟留！我并非不了知乐和苦、并非看不见乐和苦。

Jānāmi khvāhaṃ, timbaruka, sukhadukkhaṃ; passāmi khvāhaṃ, timbaruka, sukhadukkhan’ti vadesi.

玷牟留！我了知乐和苦，玷牟留！我看见乐和苦！’

Ācikkhatu ca me bhavaṃ gotamo sukhadukkhaṃ.

尊者乔达摩！请为我说明乐和苦！

Desetu ca me bhavaṃ gotamo sukhadukkhan”ti.

尊者乔达摩！请为我教导乐和苦！”

“‘Sā vedanā, so vedayatī’ti kho, timbaruka, ādito sato ‘sayaṃkataṃ sukhadukkhan’ti evampāhaṃ na vadāmi.

【三】（世尊说：）“玷牟留！认为‘感受者即是那感受本身’（而说乐苦是自作），我不这样说。

‘Aññā vedanā, añño vedayatī’ti kho, timbaruka, vedanābhitunnassa sato ‘paraṃkataṃ sukhadukkhan’ti evampāhaṃ na vadāmi.

玷牟留！认为‘感受是一回事，感受者是另一回事’——在被感受（苦受）打击时持此见解（而说乐苦是他人造作），我不这样说。

Ete te, timbaruka, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti –

玷牟留！如来不趋近这两边，而依中道说法——

‘avijjāpaccayā saṅkhārā;

❶ ‘缘无明而有行；

saṅkhārapaccayā viññāṇaṃ…pe…

❷ 缘行而有识；

❸ 缘识而有名色；

❹ 缘名色而有六入；

❺ 缘六入而有触；

❻ 缘触而有受；

❼ 缘受而有爱；

❽ 缘爱而有取；

❾ 缘取而有有；

❿ 缘有而有生；

⓫ 缘生而有老、死、愁、悲、苦、忧、恼生起。

evametassa kevalassa dukkhakkhandhassa samudayo hoti.

如此，这就是整个苦蕴的集起。

Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;

⑴ 无明的无余、离贪、灭尽，行就灭去；

saṅkhāranirodhā viññāṇanirodho…pe…

⑵ 行灭去，识就灭去；

⑶ 识灭去，名色就灭去；

⑷ 名色灭去，六入就灭去；

⑸ 六入灭去，触就灭去；

⑹ 触灭去，受就灭去；

⑺ 受灭去，爱就灭去；

⑻ 爱灭去，取就灭去；

⑼ 取灭去，有就灭去；

⑽ 有灭去，生就灭去；

⑾ 生灭去，老、死、愁、悲、苦、忧、恼就灭去。

evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti.

如此，乃是整个苦蕴的灭去。”

Evaṃ vutte, timbaruko paribbājako bhagavantaṃ etadavoca –

【四】这样说了之后，游方者玷牟留对世尊这样说：

“abhikkantaṃ, bho gotama…pe…

“大德！太好了！大德！太好了！大德！就像扶正摔倒的东西，揭开遮蔽的东西，给迷路者指明道路，或者在黑暗中举灯，好让有眼睛的人能看见东西；正是这样，世尊以种种方式阐明了法。

esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.

大德！我现在皈依尊者乔达摩！皈依法，皈依比丘僧团。

Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.

愿尊者乔达摩接受我为优婆塞，从今日起，终生皈依！”

Aṭṭhamaṃ.

玷牟留经 ～食品‧第八经终

～《因缘相应‧食品‧Timbarukasutta 玷牟留经》(SN 12.18)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.2 Āhāravagga 食品品 (SN 12.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.9 Bālapaṇḍitasutta 愚与贤 (SN 12.19)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Bālapaṇḍitasuttaṃ

19. Sāvatthiyaṃ viharati…pe… “avijjānīvaraṇassa, bhikkhave, bālassa taṇhāya sampayuttassa evamayaṃ kāyo samudāgato. Iti ayañceva kāyo bahiddhā ca nāmarūpaṃ, itthetaṃ dvayaṃ, dvayaṃ paṭicca phasso saḷevāyatanāni [saḷāyatanāni (ka.)], yehi phuṭṭho bālo sukhadukkhaṃ paṭisaṃvedayati etesaṃ vā aññatarena”.

“Avijjānīvaraṇassa, bhikkhave, paṇḍitassa taṇhāya sampayuttassa evamayaṃ kāyo samudāgato. Iti ayañceva kāyo bahiddhā ca nāmarūpaṃ, itthetaṃ dvayaṃ, dvayaṃ paṭicca phasso saḷevāyatanāni, yehi phuṭṭho paṇḍito sukhadukkhaṃ paṭisaṃvedayati etesaṃ vā aññatarena”.

“Tatra, bhikkhave, ko viseso ko adhippayāso [adhippāyo (sī. pī. ka.), adhippāyaso (syā. kaṃ.) adhi + pa + yasu + ṇa + sī = adhippayāso] kiṃ nānākaraṇaṃ paṇḍitassa bālenā”ti? “Bhagavaṃmūlakā no, bhante, dhammā, bhagavaṃnettikā, bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.

“Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Yāya ca, bhikkhave, avijjāya nivutassa bālassa yāya ca taṇhāya sampayuttassa ayaṃ kāyo samudāgato, sā ceva avijjā bālassa appahīnā sā ca taṇhā aparikkhīṇā. Taṃ kissa hetu? Na, bhikkhave, bālo acari brahmacariyaṃ sammā dukkhakkhayāya. Tasmā bālo kāyassa bhedā kāyūpago hoti, so kāyūpago samāno na parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. Na parimuccati dukkhasmāti vadāmi.

“Yāya ca, bhikkhave, avijjāya nivutassa paṇḍitassa yāya ca taṇhāya sampayuttassa ayaṃ kāyo samudāgato, sā ceva avijjā paṇḍitassa pahīnā, sā ca taṇhā parikkhīṇā. Taṃ kissa hetu? Acari, bhikkhave, paṇḍito brahmacariyaṃ sammā dukkhakkhayāya. Tasmā paṇḍito kāyassa bhedā na kāyūpago hoti. So akāyūpago samāno parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. Parimuccati dukkhasmāti vadāmi. Ayaṃ kho, bhikkhave, viseso, ayaṃ adhippayāso, idaṃ nānākaraṇaṃ paṇḍitassa bālena yadidaṃ brahmacariyavāso”ti. Navamaṃ.

☸---------------------------------------------------------------------

［一九］ 第九 愚与贤

一 ［那时，世尊］住在舍卫城。

二 世尊说：“各位比丘！被无明所覆盖、被渴爱所束缚的愚人，生起这样的身体。这样一来，就有这个身体，以及外在的名色；像这样依赖这两者，就有触、六触处。愚人对于这些[六处]，如果依赖其中之一，就会经验所接触到的苦与乐。

三 各位比丘！有被无明所覆盖、被渴爱所束缚的贤者，生起这样的身体。依赖这个身体以及外在的名色，像这样依赖这两者，就有触、六触处。贤者对于这些[六处]，如果依赖其中之一，就会经验所接触到的苦与乐。

四 各位比丘！然而，贤者与愚人有什么样的差别？他们的差别、差异是怎样的呢？”

五 “大德！对于我们来说，法是以世尊为根本，以世尊为引导者，以世尊为依靠。好啊！大德！请讲述这些话语的意义，各位比丘听了世尊的话语后，应当受持奉行。”

六 “各位比丘！那么，请仔细听，好好地思考，我将为你们说。”

那些比丘回答世尊说：“大德！是的。”

七 世尊说：“各位比丘！愚人被那无明所覆盖、与那渴爱相结合而生起此身，但愚人的那无明没有被断除，那渴爱没有被灭尽。这是什么原因呢？各位比丘！愚人不曾为了彻底灭尽苦而修习梵行。因此，愚人身体败坏后，还会投生到（新的）身体中；他因为投生到身体中，就不能解脱生、老、死、愁、悲、苦、忧、恼。我说他不能从苦中解脱。

八 各位比丘！贤者被那无明所覆盖、与那渴爱相结合而生起此身，但贤者的那无明已经被断除，那渴爱已经被灭尽。这是什么原因呢？各位比丘！贤者曾为了彻底灭尽苦而修习梵行。因此，贤者身体败坏后，不再投生到（新的）身体中。他因为不投生到身体中，就解脱了生、老死、愁、悲、苦、忧、恼。我说他从苦中解脱了。

九 各位比丘！这就是贤者与愚人的区别，这就是他们的差异，这就是他们的不同之处，即在于梵行的实践。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2566.5.17 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.2 Āhāravagga 食品品 (SN 12.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.10 Paccayasutta 缘经 (SN 12.20)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Paccayasuttaṃ

缘经

☆ 《缘经》的解读 ➾

既非‘全妄即真’也非‘全真即妄’ ～➢

不但‘无为法’是真，其实‘有为法’也是真。

因为，如果把‘因缘’拆开来看 ➲

虽然是有为的‘缘生法’；

然而，只要把‘因缘’合起来看 ➲

则是无为的‘缘起法’！

所以，只要是‘因缘’ ➲

不管是‘有为法’还是‘无为法’其实都是真！

卍　　　　卍　　　　卍

☆ 缘起（ paṭicca-sam-uppādo 单数） VS.

缘生（ paṭicca-sam-uppannā 复数） ➾

‘缘生’之生：由缘起所生，缘生有老死；

‘缘生’之灭：缘生有生灭、缘起无生灭。

☆ 真如界 ➾ 真理永恒不变的原理、基础、根本条件。

界：指原理、基础、根本条件，真如：指真理永恒不变。

☆ 两种因缘法则 ➾

① 无为之十二缘起；② 有为之缘生法。

☆ 十二缘起（无论如来出不出世） ➾

① 不变（真如法界）；

② 常法（法常住性）；

③ 定法（法决定性）；

④ 缘性（因缘依性）；

⑤ 佛智（佛现等觉）；

⑥ 佛语（是诸佛教）；

⑦ 真如（真如实性）；

⑧ 不离（不离实性）；

⑨ 不异（不异法性）；

⑩ 根基（因缘起性）。

☆ 缘生法 ➾ ① 无常；② 有为；③ 众缘；

④ 终结；⑤ 坏空；⑥ 离贪；⑦ 灭尽。

20. Sāvatthiyaṃ viharati…pe…

［那时，世尊］住在舍卫城。

世尊说：

“paṭiccasamuppādañca vo, bhikkhave, desessāmi paṭiccasamuppanne ca dhamme.

‘[一、因缘法则之要点：]

各位比丘！我将为你们说（无为的）‘缘起’，以及（有为的）‘缘生法’。

Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.

你们仔细听，好好地思考，我将要宣说！’

“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.

那些比丘恭敬地回答世尊说：‘大德！是的。’

Bhagavā etadavoca –

世尊说：

“Katamo ca, bhikkhave, paṭiccasamuppādo?

‘[二、无为之十二缘起：]

各位比丘！什么是（无为的）‘缘起’呢？

Jātipaccayā, bhikkhave, jarāmaraṇaṃ.

➊ 各位比丘！缘‘生’而有‘老死’。

Uppādā vā tathāgatānaṃ

无论如来出世；

anuppādā vā tathāgatānaṃ,

或如来不出世——

ṭhitāva sā dhātu

⑴ 此界（真理）已住立（永恒真理——法界不变）；

dhammaṭṭhitatā

⑵ 法的住立性（恒常住立）；

dhammaniyāmatā

⑶ 法的确定性（规律性）；

idappaccayatā.

⑷ 此缘性（特定的条件性）。

Taṃ tathāgato abhisambujjhati abhisameti.

⑸ 如来对此完全觉悟、完全理解——证得最高智慧（证悟于此）、现前观察领悟——彻底地了解（了知于此）。

Abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti.

⑹ 完全觉悟后，完全理解后，就述说、开示、制定、确立、揭示、分析、阐明，

‘Passathā’ti cāha – ‘jātipaccayā, bhikkhave, jarāmaraṇaṃ’”.

并且说：‘请看！各位比丘！缘‘生’而有‘老死’。’

“Bhavapaccayā, bhikkhave, jāti…pe…

➋ 各位比丘！缘‘有’而有‘生’……

upādānapaccayā, bhikkhave, bhavo…

➌ 各位比丘！缘‘取’而有‘有’……

taṇhāpaccayā, bhikkhave, upādānaṃ…

➍ 各位比丘！缘‘爱’而有‘取’……

vedanāpaccayā, bhikkhave, taṇhā…

➎ 各位比丘！缘‘受’而有‘爱’……

phassapaccayā, bhikkhave, vedanā…

➏ 各位比丘！缘‘触’而有‘受’……

saḷāyatanapaccayā, bhikkhave, phasso…

➐ 各位比丘！缘‘六入处’而有‘触’……

nāmarūpapaccayā, bhikkhave, saḷāyatanaṃ…

➑ 各位比丘！缘‘名色’而有‘六入处’……

viññāṇapaccayā, bhikkhave, nāmarūpaṃ…

➒ 各位比丘！缘‘识’而有‘名色’……

saṅkhārapaccayā, bhikkhave, viññāṇaṃ…

❿ 各位比丘！缘‘行’而有‘识’……

avijjāpaccayā, bhikkhave, saṅkhārā

⓫ 各位比丘！缘‘无明’而有‘行’。

uppādā vā tathāgatānaṃ

无论如来出世；

anuppādā vā tathāgatānaṃ,

或如来不出世——

ṭhitāva sā dhātu

⑴ 此界（真理）已住立（永恒真理——法界不变）；

dhammaṭṭhitatā

⑵ 法的住立性（恒常住立）；

dhammaniyāmatā

⑶ 法的确定性（规律性）；

idappaccayatā.

⑷ 此缘性（特定的条件性）。

Taṃ tathāgato abhisambujjhati abhisameti.

⑸ 如来对此完全觉悟、完全理解——证得最高智慧（证悟于此）、现前观察领悟——彻底地了解（了知于此）。

Abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti.

⑹ 完全觉悟后，完全理解后，就述说、开示、制定、确立、揭示、分析、阐明，

‘Passathā’ti cāha ‘avijjāpaccayā, bhikkhave, saṅkhārā’.

并且说：‘请看！各位比丘！缘‘无明’而有‘行’。’

Iti kho, bhikkhave, yā tatra tathatā

⑺ 像这样，各位比丘！那里的如性（真实不变性）；

avitathatā

⑻ 不虚妄性（真实性）；

anaññathatā

⑼ 不变异性（无他性）；

idappaccayatā –

⑽ 此缘性（特定的条件性），

ayaṃ vuccati, bhikkhave, paṭiccasamuppādo.

各位比丘！这被称为（无为的）‘缘起’。

“Katame ca, bhikkhave, paṭiccasamuppannā dhammā?

［三、有为之缘生法：］

各位比丘！哪些是（有为的）‘缘生法’呢？

Jarāmaraṇaṃ, bhikkhave,

① 各位比丘！老死是——

aniccaṃ

⑴ 无常的；

saṅkhataṃ

⑵ 有为的（造作的）；

paṭiccasamuppannaṃ

⑶ 缘起的（众缘所生的）；

khayadhammaṃ

⑷ 灭尽法；

vayadhammaṃ

⑸ 消逝法；

virāgadhammaṃ

⑹ 离贪法；

nirodhadhammaṃ.

⑺ 寂灭法。

Jāti, bhikkhave,

② 各位比丘！生是——

aniccā

⑴ 无常的；

saṅkhatā

⑵ 有为的（造作的）；

paṭiccasamuppannā

⑶ 缘起的（众缘所生的）；

khayadhammā

⑷ 灭尽法；

vayadhammā

⑸ 消逝法；

virāgadhammā

⑹ 离贪法；

nirodhadhammā.

⑺ 寂灭法。

Bhavo, bhikkhave,

③ 各位比丘！有是——

anicco

⑴ 无常的；

saṅkhato

⑵ 有为的（造作的）；

paṭiccasamuppanno

⑶ 缘起的（众缘所生的）；

khayadhammo

⑷ 灭尽法；

vayadhammo

⑸ 消逝法；

virāgadhammo

⑹ 离贪法；

nirodhadhammo.

⑺ 寂灭法。

Upādānaṃ bhikkhave…pe…

④ 各位比丘！取是……

taṇhā, bhikkhave…

⑤ 各位比丘！爱是……

vedanā, bhikkhave…

⑥ 各位比丘！受是……

phasso, bhikkhave…

⑦ 各位比丘！触是……

saḷāyatanaṃ, bhikkhave…

⑧ 各位比丘！六入处是……

nāmarūpaṃ, bhikkhave…

⑨ 各位比丘！名色是……

viññāṇaṃ, bhikkhave…

⑩ 各位比丘！识是……

saṅkhārā, bhikkhave…

⑪ 各位比丘！行是……

avijjā, bhikkhave,

⑫ 各位比丘！无明是——

aniccā

⑴ 无常的；

saṅkhatā

⑵ 有为的（造作的）；

paṭiccasamuppannā

⑶ 缘起的（众缘所生的）；

khayadhammā

⑷ 灭尽法；

vayadhammā

⑸ 消逝法；

virāgadhammā

⑹ 离贪法；

nirodhadhammā.

⑺ 寂灭法。

Ime vuccanti, bhikkhave, paṭiccasamuppannā dhammā.

各位比丘！这些被称为（有为的）‘缘生法’。

“Yato kho, bhikkhave, ariyasāvakassa ‘ayañca paṭiccasamuppādo, ime ca paṭiccasamuppannā dhammā’

［四、圆满解脱之智见：］

凡是，各位比丘！当圣弟子对此（无为的）‘缘起’，以及这些（有为的）‘缘生法’，

yathābhūtaṃ sammappaññāya sudiṭṭhā honti,

如实地！已经以完全的正慧完全见到时，

so vata pubbantaṃ vā paṭidhāvissati –

➊ 他难道还会追溯过去世，而说：

‘ahosiṃ nu kho ahaṃ [nu khvāhaṃ (syā. kaṃ. pī. ka.)] atītamaddhānaṃ,

‘⑴ 我过去世存在吗？

nanu kho ahosiṃ atītamaddhānaṃ,

⑵ 我过去世不存在吗？

kiṃ nu kho ahosiṃ atītamaddhānaṃ,

⑶ 我过去世是什么样子的呢？

kathaṃ nu kho ahosiṃ atītamaddhānaṃ,

⑷ 我过去世是怎样的状态呢？

kiṃ hutvā kiṃ ahosiṃ nu kho ahaṃ atītamaddhānan’ti;

⑸ 我过去世是什么，后来又变成了什么呢？’；

aparantaṃ vā upadhāvissati [apadhāvissati (ka.)] –

➋ 或追逐未来世，而说：

‘bhavissāmi nu kho ahaṃ anāgatamaddhānaṃ,

‘⑴ 我未来世会存在吗？

nanu kho bhavissāmi anāgatamaddhānaṃ,

⑵ 我未来世不会存在吗？

kiṃ nu kho bhavissāmi anāgatamaddhānaṃ,

⑶ 我未来世会是什么样子的呢？

kathaṃ nu kho bhavissāmi anāgatamaddhānaṃ,

⑷ 我未来世会是怎样的状态呢？

kiṃ hutvā kiṃ bhavissāmi nu kho ahaṃ anāgatamaddhānan’ti;

⑸ 我未来世会是什么，后来又会变成什么呢？’；

etarahi vā paccuppannaṃ addhānaṃ ajjhattaṃ kathaṃkathī bhavissati –

➌ 或对现在世内心犹豫不定，而说：

‘ahaṃ nu khosmi,

‘⑴ 我现在存在吗？

no nu khosmi,

⑵ 我现在不存在吗？

kiṃ nu khosmi,

⑶ 我现在是什么样子的呢？

kathaṃ nu khosmi,

⑷ 我现在是怎样的状态呢？

ayaṃ nu kho satto kuto āgato,

⑸ 这个有情是从哪里来的呢？

so kuhiṃ gamissatī’ti –

⑹ 他将去往何处呢？’

netaṃ ṭhānaṃ vijjati.

这是不可能的！（无论我或我所有，都不是真实存在！）

Taṃ kissa hetu?

这是什么原因呢？

Tathāhi, bhikkhave, ariyasāvakassa ayañca paṭiccasamuppādo ime ca paṭiccasamuppannā dhammā

因为，各位比丘！圣弟子对此（无为的）‘缘起’，以及这些（有为的）‘缘生法’，

yathābhūtaṃ sammappaññāya sudiṭṭhā”ti.

如实地！已经以完全的正慧完全见到了。”

Dasamaṃ.

缘经 ～食品品‧第十经结束

～《因缘相应‧食品品‧Paccayasutta 缘经》(SN 12.20)

Āhāravaggo dutiyo.

第二 食品品（结束）

～《因缘相应‧Āhāravagga 食品品》(SN 12.11-20)

Tassuddānaṃ –

此品（十经）摄颂说：

Āhāraṃ phagguno ceva, dve ca samaṇabrāhmaṇā;

（一）食、（二）颇古纳、（三）沙门婆罗门、（四）沙门婆罗门之二、

Kaccānagotto dhammakathikaṃ, acelaṃ timbarukena ca;

（五）迦旃延、（六）说法者、（七）阿支罗（无衣者）、（八）顶木卢迦、

Bālapaṇḍitato ceva, dasamo paccayena cāti.

（九）愚与贤、（十）缘经。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2560.3.2 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.3 Dasabalavagga 十力品 (SN 12.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.1 Dasabalasutta 十力经 (SN 12.21)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Dasabalavaggo

十力品

1. Dasabalasuttaṃ

十力经

21. Sāvatthiyaṃ viharati…pe…

［那时，世尊］住在舍卫城。

“dasabalasamannāgato, bhikkhave, tathāgato catūhi ca vesārajjehi samannāgato āsabhaṃ ṭhānaṃ paṭijānāti,

世尊宣说：“各位比丘！如来具足十力、具足四无所畏、宣称（证得）最胜地位，

parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti –

在会众中作狮子吼、转（无上）梵轮，即是说：

iti rūpaṃ iti rūpassa samudayo iti rūpassa atthaṅgamo,

① 色是这样的，色的集起是这样的，色的灭去是这样的；

iti vedanā iti vedanāya samudayo iti vedanāya atthaṅgamo,

② 受是这样的，受的集起是这样的，受的灭去是这样的；

iti saññā iti saññāya samudayo iti saññāya atthaṅgamo,

③ 想是这样的，想的集起是这样的，想的灭去是这样的；

iti saṅkhārā iti saṅkhārānaṃ samudayo iti saṅkhārānaṃ atthaṅgamo,

④ 行是这样的，行的集起是这样的，行的灭去是这样的；

iti viññāṇaṃ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo.

⑤ 识是这样的，识的集起是这样的，识的灭去是这样的。

Iti imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati.

⑥ 此有时彼有，此生时彼生；

Imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati.

⑦ 此无时彼无，此灭时彼灭。

Yadidaṃ avijjāpaccayā saṅkhārā;

即：❶ 缘无明有行；

saṅkhārapaccayā viññāṇaṃ…pe…

❷ 缘行有识；

❸ 缘识有名色；

❹ 缘名色有六入；

❺ 缘六入有触；

❻ 缘触有受；

❼ 缘受有爱；

❽ 缘爱有取；

❾ 缘取有有；

❿ 缘有有生；

⓫ 缘生有老死、愁、悲、苦、忧、恼的生起。

evametassa kevalassa dukkhakkhandhassa samudayo hoti.

像这样，这是整个苦蕴的集起。

Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;

⑴ 但由无明的无余、离贪、灭尽，就有行的灭去；

saṅkhāranirodhā viññāṇanirodho…pe…

⑵ 行灭就有识灭；

⑶ 识灭就有名色灭；

⑷ 名色灭就有六入灭；

⑸ 六入灭就有触灭；

⑹ 触灭就有受灭；

⑺ 受灭就有爱灭；

⑻ 爱灭就有取灭；

⑼ 取灭就有有灭；

⑽ 有灭就有生灭；

⑾ 生灭就有老死、愁、悲、苦、忧、恼的灭去。

evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.

像这样，是整个苦蕴的灭去。”

Paṭhamaṃ.

十力经 ～十力品‧第一经结束

～《因缘相应‧十力品‧Dasabalasutta 十力经》(SN 12.21)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2560.2.28 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.3 Dasabalavagga 十力品 (SN 12.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.2 Dutiyadasabalasutta 十力之二经 (SN 12.22)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyadasabalasuttaṃ

十力之二经

22. Sāvatthiyaṃ viharati…pe…

［那时，世尊］住在舍卫城。

“dasabalasamannāgato, bhikkhave, tathāgato catūhi ca vesārajjehi samannāgato āsabhaṃ ṭhānaṃ paṭijānāti,

世尊宣说：“各位比丘！如来具足十力、具足四无所畏、宣称（证得）最胜地位，

parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavattetti –

在会众中作狮子吼、转（无上）梵轮，即是说：

‘iti rūpaṃ iti rūpassa samudayo iti rūpassa atthaṅgamo,

① 色是这样的，色的集起是这样的，色的灭去是这样的；

iti vedanā iti vedanāya samudayo iti vedanāya atthaṅgamo,

② 受是这样的，受的集起是这样的，受的灭去是这样的；

iti saññā iti saññāya samudayo iti saññāya atthaṅgamo,

③ 想是这样的，想的集起是这样的，想的灭去是这样的；

iti saṅkhārā iti saṅkhārānaṃ samudayo iti saṅkhārānaṃ atthaṅgamo,

④ 行是这样的，行的集起是这样的，行的灭去是这样的；

iti viññāṇaṃ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo.

⑤ 识是这样的，识的集起是这样的，识的灭去是这样的。

Iti imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati;

⑥ 此有时彼有，此生时彼生；

imasmiṃ asati idaṃ na hoti imassa nirodhā idaṃ nirujjhati.

⑦ 此无时彼无，此灭时彼灭。

Yadidaṃ avijjāpaccayā saṅkhārā;

即：❶ 缘无明有行；

saṅkhārapaccayā viññāṇaṃ…pe…

❷ 缘行有识；

❸ 缘识有名色；

❹ 缘名色有六入；

❺ 缘六入有触；

❻ 缘触有受；

❼ 缘受有爱；

❽ 缘爱有取；

❾ 缘取有有；

❿ 缘有有生；

⓫ 缘生有老死、愁、悲、苦、忧、恼的生起。

evametassa kevalassa dukkhakkhandhassa samudayo hoti.

像这样，这是整个苦蕴的集起。

Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;

⑴ 但由无明的无余、离贪、灭尽，就有行的灭去；

saṅkhāranirodhā viññāṇanirodho…pe…

⑵ 行灭就有识灭；

⑶ 识灭就有名色灭；

⑷ 名色灭就有六入灭；

⑸ 六入灭就有触灭；

⑹ 触灭就有受灭；

⑺ 受灭就有爱灭；

⑻ 爱灭就有取灭；

⑼ 取灭就有有灭；

⑽ 有灭就有生灭；

⑾ 生灭就有老死、愁、悲、苦、忧、恼的灭去。

evametassa kevalassa dukkhakkhandhassa nirodho hoti’”.

像这样，是整个苦蕴的灭去。’

“Evaṃ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko.

各位比丘！我已善说此法，是明了的、开放的、公开的、除去覆盖的。

Evaṃ svākkhāte kho, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike alameva saddhāpabbajitena kulaputtena vīriyaṃ ārabhituṃ –

各位比丘！对于我这样善说、明了、开放、公开、除去覆盖的法，足以让那些凭信心出家的善男子发起精进——

‘kāmaṃ taco ca nhāru [nahāru (sī. syā. kaṃ. pī.)] ca aṭṭhi ca avasissatu,

‘宁愿身体只剩下皮肤、筋腱和骨头，

sarīre upasussatu [avasussatu ma. ni. 2.184] maṃsalohitaṃ.

身体中的血肉都干枯掉，

Yaṃ taṃ purisathāmena purisavīriyena purisaparakkamena pattabbaṃ,

凡是能通过人的毅力、人的精进、人的勇猛所应达到的，

na taṃ apāpuṇitvā vīriyassa saṇṭhānaṃ bhavissatī’”ti.

若还没达到，我的精进就不会停止！’

“Dukkhaṃ, bhikkhave, kusīto viharati vokiṇṇo pāpakehi akusalehi dhammehi, mahantañca sadatthaṃ parihāpeti.

各位比丘！懈怠者痛苦地生活，混杂着邪恶不善法，并且舍弃了重大的善利。

Āraddhavīriyo ca kho, bhikkhave, sukhaṃ viharati pavivitto pāpakehi akusalehi dhammehi, mahantañca sadatthaṃ paripūreti.

各位比丘！而发起精进者快乐地生活，远离邪恶不善法，并且圆满了重大的善利。

Na, bhikkhave, hīnena aggassa patti hoti.

各位比丘！不可能由低劣（的努力）达到最高（的成就）。

Aggena ca kho, bhikkhave, aggassa patti hoti.

各位比丘！确实是由最高（的努力）达到最高（的成就）。

Maṇḍapeyyamidaṃ, bhikkhave, brahmacariyaṃ, satthā sammukhībhūto.

各位比丘！这梵行是精华中的精华，导师就在面前。

Tasmātiha, bhikkhave, vīriyaṃ ārabhatha appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāya.

因此，各位比丘！你们应当为获得未得的、达到未达的、证悟未证的而发起精进。

‘Evaṃ no ayaṃ amhākaṃ pabbajjā avañjhā bhavissati saphalā saudrayā.

‘这样，我们的出家就不会是徒劳的，而是有成果、有结果的！

Yesañca [yesaṃ (sī. syā. kaṃ.), yesaṃ hi (pī. ka.)] mayaṃ paribhuñjāma cīvara-piṇḍapātasenāsana-gilānappaccayabhesajjaparikkhāraṃ

而且，我们受用他们的衣服、食物、住所、治病医药资具，

tesaṃ te kārā amhesu mahapphalā bhavissanti mahānisaṃsā’ti –

他们（施主）对我们所作的这些（供养）将会有大果报、大利益。’

evañhi vo, bhikkhave, sikkhitabbaṃ.

各位比丘！你们应当这样学习。

Attatthaṃ vā hi, bhikkhave, sampassamānena alameva appamādena sampādetuṃ;

各位比丘！审视自身利益者，足以通过不放逸来圆满；

paratthaṃ vā hi, bhikkhave, sampassamānena alameva appamādena sampādetuṃ;

各位比丘！审视他人利益者，足以通过不放逸来圆满；

ubhayatthaṃ vā hi, bhikkhave, sampassamānena alameva appamādena sampādetun”ti.

各位比丘！审视双方利益者，足以通过不放逸来圆满。”

Dutiyaṃ.

十力之二经 ～十力品‧第二经结束

～《因缘相应‧十力品‧Dutiyadasabalasutta 十力之二经》(SN 12.22)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.8.18 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.3 Dasabalavagga 十力品 (SN 12.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.3 Upanisasutta 漏尽之缘 (SN 12.23)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Upanisasuttaṃ

漏尽之缘经

☆ 漏尽智（内观智慧）之缘 ➾

① 解脱（正解脱） ←╌ ② 离贪（涅槃智） ←╌

③ 厌离（舍觉支） ←╌ ④ 如实知见（择法觉支） ←╌

⑤ 三昧（定觉支） ←╌ ⑥ 乐（精进觉支） ←╌

⑦ 轻安（轻安觉支） ←╌ ⑧ 喜（喜觉支） ←╌

⑨ 悦（戒具足） ←╌ ⑩ 信根（念觉支） ←╌

⑪ 苦（如理作意） ←╌ ⑫ 生 ←╌ ⑬ 有 ←╌ ⑭ 取 ←╌

⑮ 爱 ←╌ ⑯ 受 ←╌ ⑰ 触 ←╌ ⑱ 六入处 ←╌

⑲ 名色 ←╌ ⑳ 识 ←╌ ㉑ 行 ←╌ ㉒ 无明。

23. Sāvatthiyaṃ viharati…pe…

［那时，世尊］住在舍卫城。

“jānato ahaṃ, bhikkhave, passato āsavānaṃ khayaṃ vadāmi, no ajānato no apassato.

［那时，世尊说：］“各位比丘！我说是通过知、通过见而达到诸漏的灭尽，不是通过不知、不见。

Kiñca, bhikkhave, jānato kiṃ passato āsavānaṃ khayo hoti?

各位比丘！知什么、见什么，才有诸漏的灭尽呢？

Iti rūpaṃ iti rūpassa samudayo iti rūpassa atthaṅgamo,

‘色是这样的，色的集起是这样的，色的灭去是这样的；’

iti vedanā…pe…

‘受是这样的……’

iti saññā…

‘想是这样的……’

iti saṅkhārā…

‘行是这样的……’

iti viññāṇaṃ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamoti.

‘识是这样的，识的集起是这样的，识的灭去是这样的。’

Evaṃ kho, bhikkhave, jānato evaṃ passato āsavānaṃ khayo hoti”.

各位比丘！像这样知、像这样见，就有诸漏的灭尽。

“Yampissa taṃ, bhikkhave, khayasmiṃ khayeññāṇaṃ, tampi saupanisaṃ vadāmi, no anupanisaṃ.

诸比丘！对于那灭尽时的灭尽智，我也说它是有近因（条件）的，不是没有近因的。

Kā ca, bhikkhave, khayeñāṇassa upanisā?

【一】诸比丘！灭尽智的近因是什么呢？

‘Vimuttī’tissa vacanīyaṃ.

应当回答：‘是解脱（——正解脱）。’

Vimuttimpāhaṃ [vimuttimpahaṃ (sī. syā. kaṃ.)], bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ.

诸比丘！我说解脱也是有近因的，不是没有近因的。

Kā ca, bhikkhave, vimuttiyā upanisā?

【二】诸比丘！解脱的近因是什么呢？

‘Virāgo’tissa vacanīyaṃ.

应当回答：‘是离贪（——涅槃智）。’

Virāgampāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ.

诸比丘！我说离贪也是有近因的，不是没有近因的。

Kā ca, bhikkhave, virāgassa upanisā?

【三】诸比丘！离贪的近因是什么呢？

‘Nibbidā’tissa vacanīyaṃ.

应当回答：‘是厌离（——舍觉支）。’

Nibbidampāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ.

诸比丘！我说厌离也是有近因的，不是没有近因的。

Kā ca, bhikkhave, nibbidāya upanisā?

【四】诸比丘！厌离的近因是什么呢？

‘Yathābhūtañāṇadassanan’tissa vacanīyaṃ.

应当回答：‘是如实知见（——择法觉支）。’

Yathābhūtañāṇadassanampāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ.

诸比丘！我说如实知见也是有近因的，不是没有近因的。

Kā ca, bhikkhave, yathābhūtañāṇadassanassa upanisā?

【五】诸比丘！如实知见的近因是什么呢？

‘Samādhī’tissa vacanīyaṃ.

应当回答：‘是三昧（——定觉支）。’

Samādhimpāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ.

诸比丘！我说三昧也是有近因的，不是没有近因的。

“Kā ca, bhikkhave, samādhissa upanisā?

【六】诸比丘！三昧的近因是什么呢？

‘Sukhan’tissa vacanīyaṃ.

应当回答：‘是乐（——精进觉支）。’

Sukhampāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ.

诸比丘！我说乐也是有近因的，不是没有近因的。

Kā ca, bhikkhave, sukhassa upanisā?

【七】诸比丘！乐的近因是什么呢？

‘Passaddhī’tissa vacanīyaṃ.

应当回答：‘是轻安（——轻安觉支）。’

Passaddhimpāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ.

诸比丘！我说轻安也是有近因的，不是没有近因的。

Kā ca, bhikkhave, passaddhiyā upanisā?

【八】诸比丘！轻安的近因是什么呢？

‘Pītī’tissa vacanīyaṃ.

应当回答：‘是喜（——喜觉支）。’

Pītimpāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ.

诸比丘！我说喜也是有近因的，不是没有近因的。

Kā ca, bhikkhave, pītiyā upanisā?

【九】诸比丘！喜的近因是什么呢？

‘Pāmojjan’tissa vacanīyaṃ.

应当回答：‘是悦（——戒具足）。’

Pāmojjampāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ.

诸比丘！我说悦也是有近因的，不是没有近因的。

Kā ca, bhikkhave, pāmojjassa upanisā?

【十】诸比丘！悦的近因是什么呢？

‘Saddhā’tissa vacanīyaṃ.

应当回答：‘是信（根）（——念觉支）。’

Saddhampāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ.

诸比丘！我说信（根）也是有近因的，不是没有近因的。

“Kā ca, bhikkhave, saddhāya upanisā?

【十一】诸比丘！信（根）的近因是什么呢？

‘Dukkhan’tissa vacanīyaṃ.

应当回答：‘是苦（——如理作意）。’

Dukkhampāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ.

诸比丘！我说苦也是有近因的，不是没有近因的。

Kā ca, bhikkhave, dukkhassa upanisā?

【十二】诸比丘！苦的近因是什么呢？

‘Jātī’tissa vacanīyaṃ.

应当回答：‘是生。’

Jātimpāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ.

诸比丘！我说生也是有近因的，不是没有近因的。

Kā ca, bhikkhave, jātiyā upanisā?

【十三】诸比丘！生的近因是什么呢？

‘Bhavo’tissa vacanīyaṃ.

应当回答：‘是有。’

Bhavampāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ.

诸比丘！我说有也是有近因的，不是没有近因的。

Kā ca, bhikkhave, bhavassa upanisā?

【十四】诸比丘！有的近因是什么呢？

‘Upādānan’tissa vacanīyaṃ.

应当回答：‘是取。’

Upādānampāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ.

诸比丘！我说取也是有近因的，不是没有近因的。

Kā ca, bhikkhave, upādānassa upanisā?

【十五】诸比丘！取的近因是什么呢？

‘Taṇhā’tissa vacanīyaṃ.

应当回答：‘是爱。’

Taṇhampāhaṃ, bhikkhave, saupanisaṃ vadāmi, no anupanisaṃ.

诸比丘！我说爱也是有近因的，不是没有近因的。

“Kā ca, bhikkhave, taṇhāya upanisā?

【十六】诸比丘！爱的近因是什么呢？

‘Vedanā’tissa vacanīyaṃ…pe…

应当回答：‘是受。’……

诸比丘！我说受也是有近因的，不是没有近因的。

【十七】诸比丘！受的近因是什么呢？

‘phasso’tissa vacanīyaṃ…

应当回答：‘是触’……

诸比丘！我说触也是有近因的，不是没有近因的。

【十八】诸比丘！触的近因是什么呢？

‘saḷāyatanan’tissa vacanīyaṃ…

应当回答：‘是六入处。’……

诸比丘！我说六入处也是有近因的，不是没有近因的。

【十九】诸比丘！六入处的近因是什么呢？

‘nāmarūpan’tissa vacanīyaṃ…

应当回答：‘是名色。’……

诸比丘！我说名色也是有近因的，不是没有近因的。

【廿】诸比丘！名色的近因是什么呢？

‘viññāṇan’tissa vacanīyaṃ…

应当回答：‘是识。’……

诸比丘！我说识也是有近因的，不是没有近因的。

【廿一】诸比丘！识的近因是什么呢？

‘saṅkhārā’tissa vacanīyaṃ.

应当回答：‘是行。’

Saṅkhārepāhaṃ, bhikkhave, saupanise vadāmi, no anupanise.

诸比丘！我说诸行也是有近因的，不是没有近因的。

Kā ca, bhikkhave, saṅkhārānaṃ upanisā?

【廿二】诸比丘！诸行的近因是什么呢？

‘Avijjā’tissa vacanīyaṃ.

应当回答：‘是无明。’

“Iti kho, bhikkhave, avijjūpanisā saṅkhārā,

诸比丘！像这样，① 以无明为近因而有行；

saṅkhārūpanisaṃ viññāṇaṃ,

② 以行为近因而有识；

viññāṇūpanisaṃ nāmarūpaṃ,

③ 以识为近因而有名色；

nāmarūpūpanisaṃ saḷāyatanaṃ,

④ 以名色为近因而有六入处；

saḷāyatanūpaniso phasso,

⑤ 以六入处为近因而有触；

phassūpanisā vedanā,

⑥ 以触为近因而有受；

vedanūpanisā taṇhā,

⑦ 以受为近因而有爱；

taṇhūpanisaṃ upādānaṃ,

⑧ 以爱为近因而有取；

upādānūpaniso bhavo,

⑨ 以取为近因而有有；

bhavūpanisā jāti,

⑩ 以有为近因而有生；

jātūpanisaṃ dukkhaṃ,

⑪ 以生为近因而有苦；

dukkhūpanisā saddhā,

⑫ 以苦为近因而有信（根）；

saddhūpanisaṃ pāmojjaṃ,

⑬ 以信（根）为近因而有悦；

pāmojjūpanisā pīti,

⑭ 以悦为近因而有喜；

pītūpanisā passaddhi,

⑮ 以喜为近因而有轻安；

passaddhūpanisaṃ sukhaṃ,

⑯ 以轻安为近因而有乐；

sukhūpaniso samādhi,

⑰ 以乐为近因而有三昧（定）；

samādhūpanisaṃ yathābhūtañāṇadassanaṃ,

⑱ 以三昧（定）为近因而有如实知见；

yathābhūtañāṇadassanūpanisā nibbidā,

⑲ 以如实知见为近因而有厌离；

nibbidūpaniso virāgo,

⑳ 以厌离为近因而有离贪；

virāgūpanisā vimutti,

㉑ 以离贪为近因而有解脱；

vimuttūpanisaṃ khayeñāṇaṃ.

㉒ 以解脱为近因而有㉓ （漏）尽智。

“Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṃ udakaṃ yathāninnaṃ pavattamānaṃ pabbatakandarapadarasākhā paripūreti.

诸比丘！譬如天在山顶下大雨时，那水顺着低处流淌，能充满山洞、裂缝和溪谷；

Pabbatakandarapadarasākhāparipūrā kusobbhe [kussubbhe (sī. syā. kaṃ.), kusubbhe (pī.) ṇvādi 129 suttaṃ oloketabbaṃ] paripūrenti.

山洞、裂缝和溪谷被充满后，能充满小洼地；

Kusobbhā paripūrā mahāsobbhe paripūrenti.

小洼地被充满后，能充满大湖泊；

Mahāsobbhā paripūrā kunnadiyo paripūrenti.

大湖泊被充满后，能充满小河；

Kunnadiyo paripūrā mahānadiyo paripūrenti.

小河被充满后，能充满大河；

Mahānadiyo paripūrā mahāsamuddaṃ paripūrenti.

大河被充满后，能充满大海。

“Evameva kho, bhikkhave, avijjūpanisā saṅkhārā,

诸比丘！正是像这样：① 以无明为近因而有行；

saṅkhārūpanisaṃ viññāṇaṃ,

② 以行为近因而有识；

viññāṇūpanisaṃ nāmarūpaṃ,

③ 以识为近因而有名色；

nāmarūpūpanisaṃ saḷāyatanaṃ,

④ 以名色为近因而有六入处；

saḷāyatanūpaniso phasso,

⑤ 以六入处为近因而有触；

phassūpanisā vedanā,

⑥ 以触为近因而有受；

vedanūpanisā taṇhā,

⑦ 以受为近因而有爱；

taṇhūpanisaṃ upādānaṃ,

⑧ 以爱为近因而有取；

upādānūpaniso bhavo,

⑨ 以取为近因而有有；

bhavūpanisā jāti,

⑩ 以有为近因而有生；

jātūpanisaṃ dukkhaṃ,

⑪ 以生为近因而有苦；

dukkhūpanisā saddhā,

⑫ 以苦为近因而有信（根）；

saddhūpanisaṃ pāmojjaṃ,

⑬ 以信（根）为近因而有悦；

pāmojjūpanisā pīti,

⑭ 以悦为近因而有喜；

pītūpanisā passaddhi,

⑮ 以喜为近因而有轻安；

passaddhūpanisaṃ sukhaṃ,

⑯ 以轻安为近因而有乐；

sukhūpaniso samādhi,

⑰ 以乐为近因而有三昧（定）；

samādhūpanisaṃ yathābhūtañāṇadassanaṃ,

⑱ 以三昧（定）为近因而有如实知见；

yathābhūtañāṇadassanūpanisā nibbidā,

⑲ 以如实知见为近因而有厌离；

nibbidūpaniso virāgo,

⑳ 以厌离为近因而有离贪；

virāgūpanisā vimutti,

㉑ 以离贪为近因而有解脱；

vimuttūpanisaṃ khayeñāṇan”ti.

㉒ 以解脱为近因而有㉓ （漏）尽智。”

Tatiyaṃ.

漏尽之缘经 ～十力品‧第三经结束

～《因缘相应‧十力品‧Upanisasutta 漏尽之缘经》(SN 12.23)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2560.2.28 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.3 Dasabalavagga 十力品 (SN 12.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.4 Aññatitthiyasutta 异学者经 (SN 12.24)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Aññatitthiyasuttaṃ

异学者经

24. Rājagahe viharati veḷuvane.

［那时，世尊］住在王舍城的竹林（迦兰陀迦园）。

Atha kho āyasmā sāriputto pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi.

那时，尊者舍利弗在上午时分穿好衣，拿着衣钵，进入王舍城乞食。

Atha kho āyasmato sāriputtassa etadahosi –

这时，尊者舍利弗心里这样想：

“atippago kho tāva rājagahe piṇḍāya carituṃ. Yaṃnūnāhaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyan”ti.

“现在进王舍城乞食还太早了。我何不去那些其他外道游方僧的园林呢？”

Atha kho āyasmā sāriputto yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkami; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodi.

于是，尊者舍利弗就前往那些其他外道游方僧的园林。他走近那些外道游方僧，与他们互相问候，

Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.

交谈了一些友善且值得记忆的话后，就在一旁坐下。

Ekamantaṃ nisinnaṃ kho āyasmantaṃ sāriputtaṃ te aññatitthiyā paribbājakā etadavocuṃ –

那些外道游方僧对坐在一旁的尊者舍利弗这样说：

“Santāvuso, sāriputta, eke samaṇabrāhmaṇā kammavādā sayaṃkataṃ dukkhaṃ paññapenti.

“友舍利弗！有些主张业报的沙门、婆罗门宣称：‘苦是自己造作的。’

Santi panāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā paraṃkataṃ dukkhaṃ paññapenti.

友舍利弗！另有些主张业报的沙门、婆罗门宣称：‘苦是他人造作的。’

Santāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā sayaṃkatañca paraṃkatañca dukkhaṃ paññapenti.

友舍利弗！又有些主张业报的沙门、婆罗门宣称：‘苦是自己和他人共同造作的。’

Santi panāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ dukkhaṃ paññapenti.

友舍利弗！再有些主张业报的沙门、婆罗门宣称：‘苦既非自己造作也非他人造作，而是无因生起的。’

Idha, panāvuso sāriputta, samaṇo gotamo kiṃvādī kimakkhāyī?

那么，友舍利弗！沙门乔达摩持什么论点？他宣说的是什么呢？

Kathaṃ byākaramānā ca mayaṃ vuttavādino ceva samaṇassa gotamassa assāma,

我们怎样解说，才算是转述了沙门乔达摩所说的，

na ca samaṇaṃ gotamaṃ abhūtena abbhācikkheyyāma,

而又不至于以不实之词诽谤沙门乔达摩，

dhammassa cānudhammaṃ byākareyyāma,

并且能顺着法来解说，

na ca koci sahadhammiko vādānupāto [vādānuvādo (ka.) dī. ni. 1.381] gārayhaṃ ṭhānaṃ āgaccheyyā”ti?

不会让任何合理的、随法义的同道者找到呵责的把柄呢？”

“Paṭiccasamuppannaṃ kho, āvuso, dukkhaṃ vuttaṃ bhagavatā.

【一】“朋友们！世尊说：‘苦是缘生的。’

Kiṃ paṭicca? Phassaṃ paṭicca.

‘依缘于什么呢？依缘于触。’

Iti vadaṃ vuttavādī ceva bhagavato assa,

如果这样说，就是转述了世尊所说的，

na ca bhagavantaṃ abhūtena abbhācikkheyya,

而不会以不实之词诽谤世尊，

dhammassa cānudhammaṃ byākareyya,

并且是顺着法来解说，

na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgaccheyya.

不会让任何合理的、随法义的同道者找到呵责的把柄。

“Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṃkataṃ dukkhaṃ paññapenti tadapi phassapaccayā.

【二】再者，朋友们！那些主张业报、宣称苦是自己造作的沙门、婆罗门，那也是缘于触。

Yepi te samaṇabrāhmaṇā kammavādā paraṃkataṃ dukkhaṃ paññapenti tadapi phassapaccayā.

那些主张业报、宣称苦是他人造作的沙门、婆罗门，那也是缘于触。

Yepi te samaṇabrāhmaṇā kammavādā sayaṃkatañca paraṃkatañca dukkhaṃ paññapenti tadapi phassapaccayā.

那些主张业报、宣称苦是自己和他人共同造作的沙门、婆罗门，那也是缘于触。

Yepi te samaṇabrāhmaṇā kammavādā asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ dukkhaṃ paññapenti tadapi phassapaccayā.

那些主张业报、宣称苦既非自己造作也非他人造作、是无因生起的沙门、婆罗门，那也是缘于触。

“Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṃkataṃ dukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

【三】再者，朋友们！那些主张业报、宣称苦是自己造作的沙门、婆罗门，说他们能在触之外感受到（苦），这是不可能的。

Yepi te samaṇabrāhmaṇā kammavādā paraṃkataṃ dukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

那些主张业报、宣称苦是他人造作的沙门、婆罗门，说他们能在触之外感受到（苦），这是不可能的。

Yepi te samaṇabrāhmaṇā kammavādā sayaṃkatañca paraṃkatañca dukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

那些主张业报、宣称苦是自己和他人共同造作的沙门、婆罗门，说他们能在触之外感受到（苦），这是不可能的。

Yepi te samaṇabrāhmaṇā kammavādā asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ dukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjatī”ti.

那些主张业报、宣称苦既非自己造作也非他人造作、是无因生起的沙门、婆罗门，说他们能在触之外感受到（苦），这是不可能的！”

Assosi kho āyasmā ānando āyasmato sāriputtassa tehi aññatitthiyehi paribbājakehi saddhiṃ imaṃ kathāsallāpaṃ.

尊者阿难听到了尊者舍利弗与那些外道游方僧的这段谈话。

Atha kho āyasmā ānando rājagahe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami;

于是，尊者阿难在王舍城乞食完毕，吃过饭，从乞食处回来后，就去到世尊那里。

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

到了之后，顶礼世尊，然后在一旁坐下。

Ekamantaṃ nisinno kho āyasmā ānando yāvatako āyasmato sāriputtassa tehi aññatitthiyehi paribbājakehi saddhiṃ ahosi kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.

坐在一旁的尊者阿难，把尊者舍利弗与那些外道游方僧的全部谈话内容都禀告了世尊。

“Sādhu sādhu, ānanda, yathā taṃ sāriputto sammā byākaramāno byākareyya.

〖一〗［世尊说：］“善哉，善哉！阿难！舍利弗作了正确的解说。

Paṭiccasamuppannaṃ kho, ānanda, dukkhaṃ vuttaṃ mayā.

阿难！我确实说过：‘苦是缘生的。’

Kiṃ paṭicca? Phassaṃ paṭicca.

‘依缘于什么呢？依缘于触。’

Iti vadaṃ vuttavādī ceva me assa,

如果这样说，就是转述了我所说的，

na ca maṃ abhūtena abbhācikkheyya,

而不会以不实之词诽谤我，

dhammassa cānudhammaṃ byākareyya,

并且是顺着法来解说，

na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgaccheyya.

不会让任何合理的、随法义的同道者找到呵责的把柄。

“Tatrānanda, ye te samaṇabrāhmaṇā kammavādā sayaṃkataṃ dukkhaṃ paññapenti tadapi phassapaccayā.

〖二〗再者，阿难！那些主张业报、宣称苦是自己造作的沙门、婆罗门，那也是缘于触。

Yepi te…pe… yepi te…pe…

那些（宣称）苦是他人造作的……那些（宣称）苦是自作和他作的……

yepi te samaṇabrāhmaṇā kammavādā asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ dukkhaṃ paññapenti tadapi phassapaccayā.

再者，阿难！那些主张业报、宣称苦既非自己造作也非他人造作、是无因生起的沙门、婆罗门，那也是缘于触。

“Tatrānanda, yepi te samaṇabrāhmaṇā kammavādā sayaṃkataṃ dukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

〖三〗再者，阿难！那些主张业报、宣称苦是自己造作的沙门、婆罗门，说他们能在触之外感受到（苦），这是不可能的。

Yepi te…pe… yepi te…pe…

那些（宣称）苦是他人造作的……那些（宣称）苦是自作和他作的……

yepi te samaṇabrāhmaṇā kammavādā asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ dukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

再者，阿难！那些主张业报、宣称苦既非自己造作也非他人造作、是无因生起的沙门、婆罗门，说他们能在触之外感受到（苦），这是不可能的！

“Ekamidāhaṃ, ānanda, samayaṃ idheva rājagahe viharāmi veḷuvane kalandakanivāpe.

〖四〗阿难！有一次，我就住在这王舍城的竹林迦兰陀迦园。

Atha khvāhaṃ, ānanda, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisiṃ.

那时，阿难！我在上午时分穿好衣，拿着衣钵，进入王舍城乞食。

Tassa mayhaṃ, ānanda, etadahosi – ‘atippago kho tāva rājagahe piṇḍāya carituṃ. Yaṃnūnāhaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyan’”ti.

当时我心里这样想，阿难：‘现在进王舍城乞食还太早了。我何不去那些其他外道游方僧的园林呢？’

“Atha khvāhaṃ, ānanda, yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkamiṃ;

于是，阿难！我就前往那些其他外道游方僧的园林。

upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodiṃ.

到了之后，与那些外道游方僧互相问候，

Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ.

交谈了一些友善且值得记忆的话后，就在一旁坐下。

Ekamantaṃ nisinnaṃ kho maṃ, ānanda, te aññatitthiyā paribbājakā etadavocuṃ –

阿难！那些外道游方僧对坐在一旁的我这样说：

‘Santāvuso gotama, eke samaṇabrāhmaṇā kammavādā sayaṃkataṃ dukkhaṃ paññapenti.

‘“友乔达摩！有些主张业报的沙门、婆罗门宣称：“苦是自己造作的。”

Santi panāvuso gotama, eke samaṇabrāhmaṇā kammavādā paraṃkataṃ dukkhaṃ paññapenti.

友乔达摩！另有些主张业报的沙门、婆罗门宣称：“苦是他人造作的。”

Santāvuso gotama, eke samaṇabrāhmaṇā kammavādā sayaṃkatañca paraṃkatañca dukkhaṃ paññapenti.

友乔达摩！又有些主张业报的沙门、婆罗门宣称：“苦是自己和他人共同造作的。”

Santi panāvuso gotama, eke samaṇabrāhmaṇā kammavādā asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ dukkhaṃ paññapenti.

友乔达摩！再有些主张业报的沙门、婆罗门宣称：“苦既非自己造作也非他人造作，而是无因生起的。”

Idha no āyasmā gotamo kiṃvādī kimakkhāyī?

那么，友！尊者乔达摩持什么论点？他宣说的是什么呢？

Kathaṃ byākaramānā ca mayaṃ vuttavādino ceva āyasmato gotamassa assāma,

我们怎样解说，才算是转述了尊者乔达摩所说的，

na ca āyasmantaṃ gotamaṃ abhūtena abbhācikkheyyāma,

而又不至于以不实之词诽谤尊者乔达摩，

dhammassa cānudhammaṃ byākareyyāma,

并且能顺着法来解说，

na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgaccheyyā’”ti?

不会让任何合理的、随法义的同道者找到呵责的把柄呢？’

“Evaṃ vuttāhaṃ, ānanda, te aññatitthiye paribbājake etadavocaṃ –

阿难！他们这样问后，我对那些外道游方僧这样说：

‘paṭiccasamuppannaṃ kho, āvuso, dukkhaṃ vuttaṃ mayā.

⑴ ‘“朋友们！我说：“苦是缘生的。”

Kiṃ paṭicca? Phassaṃ paṭicca.

“依缘于什么呢？依缘于触。”

Iti vadaṃ vuttavādī ceva me assa,

如果这样说，就是转述了我所说的，

na ca maṃ abhūtena abbhācikkheyya,

而不会以不实之词诽谤我，

dhammassa cānudhammaṃ byākareyya,

并且是顺着法来解说，

na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgaccheyyā’”ti.

不会让任何合理的、随法义的同道者找到呵责的把柄。”’

“Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṃkataṃ dukkhaṃ paññapenti tadapi phassapaccayā.

⑵ ‘“再者，朋友们！那些主张业报、宣称苦是自己造作的沙门、婆罗门，那也是缘于触。”……

Yepi te…pe… yepi te…pe…

‘“那些（宣称）苦是他人造作的……那些（宣称）苦是自作和他作的……”’

yepi te samaṇabrāhmaṇā kammavādā asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ dukkhaṃ paññapenti tadapi phassapaccayā.

‘“再者，朋友们！那些主张业报、宣称苦既非自己造作也非他人造作、是无因生起的沙门、婆罗门，那也是缘于触。”’

“Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṃkataṃ dukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

⑶ ‘“再者，朋友们！那些主张业报、宣称苦是自己造作的沙门、婆罗门，说他们能在触之外感受到（苦），这是不可能的。”……

Yepi te…pe… yepi te…pe…

‘“那些（宣称）苦是他人造作的……那些（宣称）苦是自作和他作的……”’

yepi te samaṇabrāhmaṇā kammavādā asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ dukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjatī”ti.

‘“再者，朋友们！那些主张业报、宣称苦既非自己造作也非他人造作、是无因生起的沙门、婆罗门，说他们能在触之外感受到（苦），这是不可能的！”’”

“Acchariyaṃ bhante, abbhutaṃ bhante! Yatra hi nāma ekena padena sabbo attho vutto bhavissati.

⑷ ［阿难说：］“大德！真是稀有！大德！真是未曾有！竟然用一个（缘触的）词就说完了所有的意义。

Siyā nu kho, bhante, esevattho vitthārena vuccamāno gambhīro ceva assa gambhīrāvabhāso cā”ti?

大德！是否可以对此意义作更详细的解说，使其更加深入、更显深奥呢？”

“Tena hānanda, taññevettha paṭibhātū”ti.

［世尊说：］“那么，阿难！就由你来阐明吧！”

“Sace maṃ, bhante, evaṃ puccheyyuṃ – ‘jarāmaraṇaṃ, āvuso ānanda, kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavan’ti?

① “大德！如果有人这样问我：‘友阿难！老死的因是什么？集是什么？生起是什么？根源是什么？’

Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ – ‘jarāmaraṇaṃ kho, āvuso, jātinidānaṃ jātisamudayaṃ jātijātikaṃ jātipabhavan’ti.

大德！我被这样问时，就会这样解说：‘朋友！老死是以生为因，以生为集，由生而生，以生为源。’

Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ.

大德！我被这样问时，就会这样解说。

“Sace maṃ, bhante, evaṃ puccheyyuṃ – ‘jāti panāvuso ānanda, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā’ti?

② 大德！如果有人这样问我：‘友阿难！生的因是什么？集是什么？生起是什么？根源是什么？’

Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ – ‘jāti kho, āvuso, bhavanidānā bhavasamudayā bhavajātikā bhavappabhavā’ti.

大德！我被这样问时，就会这样解说：‘朋友！生是以有为因，以有为集，由有而生，以有为源。’

Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ.

大德！我被这样问时，就会这样解说。

“Sace maṃ, bhante, evaṃ puccheyyuṃ – ‘bhavo panāvuso ānanda, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo’ti?

③ 大德！如果有人这样问我：‘友阿难！有的因是什么？集是什么？生起是什么？根源是什么？’

Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ – ‘bhavo kho, āvuso, upādānanidāno upādānasamudayo upādānajātiko upādānappabhavo’ti.

大德！我被这样问时，就会这样解说：‘朋友！有是以取为因，以取为集，由取而生，以取为源。’

Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ.

大德！我被这样问时，就会这样解说。

“Sace maṃ, bhante, evaṃ puccheyyuṃ – upādānaṃ panāvuso…pe… taṇhā panāvuso…pe… vedanā panāvuso…pe…

大德！如果有人这样问我：‘④ 友！取的因是什么？……⑤ 友！爱的因是什么？……⑥ 友！受的因是什么？……’

sace maṃ, bhante, evaṃ puccheyyuṃ – ‘phasso panāvuso ānanda, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo’ti?

⑦ 大德！如果有人这样问我：‘友阿难！触的因是什么？集是什么？生起是什么？根源是什么？’

Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ – ‘phasso kho, āvuso, saḷāyatananidāno saḷāyatanasamudayo saḷāyatanajātiko saḷāyatanappabhavo’ti.

大德！我被这样问时，就会这样解说：‘朋友！触是以六入处为因，以六入处为集，由六入处而生，以六入处为源。

‘Channaṃtveva, āvuso, phassāyatanānaṃ asesavirāganirodhā phassanirodho;

❼ 朋友！但由六触入处的无余、离贪、灭尽，就有触的灭去；

phassanirodhā vedanānirodho;

❻ 触灭就有受灭；

vedanānirodhā taṇhānirodho;

❺ 受灭就有爱灭；

taṇhānirodhā upādānanirodho;

❹ 爱灭就有取灭；

upādānanirodhā bhavanirodho;

❸ 取灭就有有灭；

bhavanirodhā jātinirodho;

❷ 有灭就有生灭；

jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.

❶ 生灭就有老死、愁、悲、苦、忧、恼的灭去。

Evametassa kevalassa dukkhakkhandhassa nirodho hotī’ti.

像这样，是整个苦蕴的灭去。’

Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyan”ti.

大德！我被这样问时，就会这样解说。”

Catutthaṃ.

异学者经 ～十力品‧第四经结束

～《因缘相应‧十力品‧Aññatitthiyasutta 异学者经》(SN 12.24)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2560.2.28 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.3 Dasabalavagga 十力品 (SN 12.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.5 Bhūmijasutta 浮弥经 (SN 12.25)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Bhūmijasuttaṃ

浮弥经

25. Sāvatthiyaṃ viharati.

［那时，世尊］住在舍卫城。

Atha kho āyasmā bhūmijo sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami;

那时，尊者浮弥在傍晚时分从静坐处起来，前往尊者舍利弗那里。

upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi.

去到后，与尊者舍利弗互相问候。

Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.

交谈问候以及值得记忆的话语后，坐在一边。

Ekamantaṃ nisinno kho āyasmā bhūmijo āyasmantaṃ sāriputtaṃ etadavoca –

坐在一边的尊者浮弥，对尊者舍利弗这样说道：

“Santāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā sayaṃkataṃ sukhadukkhaṃ paññapenti.

“舍利弗贤友！有些持业论的沙门、婆罗门宣称：‘苦和乐是自己造作的’。

Santi panāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā paraṃkataṃ sukhadukkhaṃ paññapenti.

舍利弗贤友！又有些持业论的沙门、婆罗门宣称：‘苦和乐是他人造作的’。

Santāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā sayaṃkatañca paraṃkatañca sukhadukkhaṃ paññapenti.

舍利弗贤友！又有些持业论的沙门、婆罗门宣称：‘苦和乐是自己和他人共同造作的’。

Santi panāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ paññapenti.

舍利弗贤友！又有些持业论的沙门、婆罗门宣称：‘苦和乐既非自己造作，也非他人造作，是无因产生的’。

Idha no, āvuso sāriputta, bhagavā kiṃvādī kimakkhāyī,

舍利弗贤友！关于这一点，世尊是怎么说的？怎么讲的呢？

kathaṃ byākaramānā ca mayaṃ vuttavādino ceva bhagavato assāma,

我们应该如何解说，才能算是如实转述了世尊所说的话，

na ca bhagavantaṃ abhūtena abbhācikkheyyāma,

而不会因为不实之词而诽谤世尊，

dhammassa cānudhammaṃ byākareyyāma,

并且能够如法随法地解说，

na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgaccheyyā”ti?

也不会让任何如法的同道者有理由提出非难和指责呢？”

“Paṭiccasamuppannaṃ kho, āvuso, sukhadukkhaṃ vuttaṃ bhagavatā.

【一】“贤友！世尊说：‘苦和乐是缘起的。’

Kiṃ paṭicca? Phassaṃ paṭicca.

‘缘什么而生起呢？缘于触而有苦乐。’

Iti vadaṃ vuttavādī ceva bhagavato assa,

像这样说，就是如实转述了世尊所说的论点，

na ca bhagavantaṃ abhūtena abbhācikkheyya,

这样就不会因为不实之词而诽谤世尊！

dhammassa cānudhammaṃ byākareyya,

并且，你们也是如法随法地解说，

na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgaccheyya.

也不会让任何如法的同道者有理由提出非难和指责！

“Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṃkataṃ sukhadukkhaṃ paññapenti, tadapi phassapaccayā.

【二】然而，贤友！那些持业论的沙门、婆罗门宣称：‘苦和乐是自己造作的’，这也是缘于触而有苦乐……

Yepi te…pe… yepi te…pe…

‘苦和乐是他人造作的’……‘苦和乐是自己和他人共同造作的’……

yepi te samaṇabrāhmaṇā kammavādā asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ paññapenti, tadapi phassapaccayā.

然而，贤友！那些持业论的沙门、婆罗门宣称：‘苦和乐既非自己造作，也非他人造作，是无因产生的’，这也是缘于触而有苦乐。（这与他们的主张是不合道理的！）

“Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṃkataṃ sukhadukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

【三】然而，贤友！那些持业论的沙门、婆罗门宣称：‘苦和乐是自己造作的’，他们如果说‘不依赖于触也能感受到苦乐’……这是没有道理的。

Yepi te…pe. … yepi te…pe…

‘苦和乐是他人造作的’……‘苦和乐是自己和他人共同造作的’……

yepi te samaṇabrāhmaṇā kammavādā asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjatī”ti.

然而，贤友！那些持业论的沙门、婆罗门宣称：‘苦和乐既非自己造作，也非他人造作，是无因产生的’，他们如果说‘不依赖于触也能感受到苦乐’。这是没有道理的！”

Assosi kho āyasmā ānando āyasmato sāriputtassa āyasmatā bhūmijena saddhiṃ imaṃ kathāsallāpaṃ.

这时，尊者阿难听到了尊者舍利弗与尊者浮弥的这段谈话。

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami;

那时，尊者阿难来到世尊那里。

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

去到后，礼敬世尊，坐在一边。

Ekamantaṃ nisinno kho āyasmā ānando yāvatako āyasmato sāriputtassa āyasmatā bhūmijena saddhiṃ ahosi kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.

坐在一边的阿难，将尊者舍利弗与尊者浮弥的全部谈话内容，都禀告了世尊。

“Sādhu sādhu, ānanda, yathā taṃ sāriputto sammā byākaramāno byākareyya.

〖一〗［世尊说：］“善哉，善哉！阿难！舍利弗所解说的，正是正确的解说。

Paṭiccasamuppannaṃ kho, ānanda, sukhadukkhaṃ vuttaṃ mayā.

阿难！我确实说过：‘苦和乐是缘起的。’

Kiṃ paṭicca? Phassaṃ paṭicca.

‘缘什么而生起呢？缘于触而有苦乐。’

Iti vadaṃ vuttavādī ceva me assa,

像这样说，就是如实转述了我所说的论点，

na ca maṃ abhūtena abbhācikkheyya,

这样就不会因为不实之词而诽谤我！

dhammassa cānudhammaṃ byākareyya,

并且，你们也是如法随法地解说，

na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgaccheyya.

也不会让任何如法的同道者有理由提出非难和指责！

“Tatrānanda, ye te samaṇabrāhmaṇā kammavādā sayaṃkataṃ sukhadukkhaṃ paññapenti tadapi phassapaccayā.

〖二〗然而，阿难！那些持业论的沙门、婆罗门宣称：‘苦和乐是自己造作的’，这也是缘于触而有苦乐……

Yepi te…pe… yepi te…pe…

‘苦和乐是他人造作的’……‘苦和乐是自己和他人共同造作的’……

yepi te samaṇabrāhmaṇā kammavādā asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ paññapenti tadapi phassapaccayā.

然而，阿难！那些持业论的沙门、婆罗门宣称：‘苦和乐既非自己造作，也非他人造作，是无因产生的’，这也是缘于触而有苦乐。（这与他们的主张是不合道理的！）

“Tatrānanda, ye te samaṇabrāhmaṇā kammavādā sayaṃkataṃ sukhadukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

〖三〗然而，阿难！那些持业论的沙门、婆罗门宣称：‘苦和乐是自己造作的’，他们如果说‘不依赖于触也能感受到苦乐’……这是没有道理的。

Yepi te…pe… yepi te…pe…

‘苦和乐是他人造作的’……‘苦和乐是自己和他人共同造作的’……

yepi te samaṇabrāhmaṇākammavādā asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

然而，阿难！那些持业论的沙门、婆罗门宣称：‘苦和乐既非自己造作，也非他人造作，是无因产生的’，他们如果说‘不依赖于触也能感受到苦乐’。这是没有道理的！

“Kāye vā hānanda, sati kāyasañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ.

〖四〗阿难！① 因为身体的存在，以身体的意图（思）为原因，所以在内心生起苦乐。

Vācāya vā hānanda, sati vacīsañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ.

② 阿难！因为言语的存在，以言语的意图（思）为原因，所以内心生起苦乐。

Mane vā hānanda, sati manosañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ avijjāpaccayā ca.

③ 阿难！因为意念的存在，以意念的意图（思）为原因，所以内心生起苦乐。并且，这也是缘于无明（无智）——

“Sāmaṃ vā taṃ, ānanda, kāyasaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa [yaṃpaccayāya (syā. kaṃ.), yaṃpaccayā yaṃ (ka.)] taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.

④ 阿难！（缘于无明，）‘自己’造作身体的行为（身行），缘于此，所以在内心生起苦乐。

Pare vā taṃ [pare vāssa taṃ (sī. pī.), pare vāyataṃ (syā. kaṃ.)], ānanda, kāyasaṅkhāraṃ abhisaṅkharonti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.

⑤ 阿难！（缘于无明，）‘他人’造作身体的行为（身行），缘于此，所以在内心生起苦乐。

Sampajāno vā taṃ, ānanda, kāyasaṅkhāraṃ abhisaṅkharoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.

⑥ 阿难！（缘于无明，）‘有正知地’造作身体的行为（身行），缘于此，所以内心生起苦乐。

Asampajāno vā taṃ, ānanda, kāyasaṅkhāraṃ abhisaṅkharoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.

⑦ 阿难！（缘于无明，）‘无正知地’造作身体的行为（身行），缘于此，所以内心生起苦乐。

“Sāmaṃ vā taṃ, ānanda, vacīsaṅkhāraṃ abhisaṅkharoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.

⑧ 阿难！（缘于无明，）‘自己’造作言语的行为（语行），缘于此，所以内心生起苦乐。

Pare vā taṃ, ānanda, vacīsaṅkhāraṃ abhisaṅkharonti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.

⑨ 阿难！（缘于无明，）‘他人’造作言语的行为（语行），缘于此，所以内心生起苦乐。

Sampajāno vā taṃ, ānanda…pe…

⑩ 阿难！（缘于无明，）‘有正知地’造作言语的行为（语行），缘于此，所以内心生起苦乐。

asampajāno vā taṃ, ānanda, vacīsaṅkhāraṃ abhisaṅkharoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.

⑪ 阿难！（缘于无明，）‘无正知地’造作言语的行为（语行），缘于此，所以内心生起苦乐。

“Sāmaṃ vā taṃ, ānanda, manosaṅkhāraṃ abhisaṅkharoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.

⑫ 阿难！（缘于无明，）‘自己’造作意念的行为（意行/心行），缘于此，所以内心生起苦乐。

Pare vā taṃ, ānanda, manosaṅkhāraṃ abhisaṅkharonti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.

⑬ 阿难！（缘于无明，）‘他人’造作意念的行为（意行/心行），缘于此，所以内心生起苦乐。

Sampajāno vā taṃ, ānanda…pe…

⑭ 阿难！（缘于无明，）‘有正知地’造作意念的行为（意行/心行），缘于此，所以内心生起苦乐。

asampajāno vā taṃ, ānanda, manosaṅkhāraṃ abhisaṅkharoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.

⑮ 阿难！（缘于无明，）‘无正知地’造作意念的行为（意行/心行），缘于此，所以内心生起苦乐。

“Imesu, ānanda, dhammesu avijjā anupatitā.

〖四〗阿难！在这些法中，无明是伴随发生的。

*（译注：原译“无明则不生”似与上下文义相反，且巴利文 anupatitā 意为 followed, occurred。故调整译文。）*

Avijjāya tveva, ānanda, asesavirāganirodhā so kāyo na hoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.

➊ 阿难！正是因为对于身体的无明被无余、离贪、灭尽了，缘此，（导致苦乐的那个）身（行）就不存在了，所以内心就不生起苦乐。

Sā vācā na hoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.

➋ 因为对于言语的无明被无余、离贪、灭尽了，缘此，（导致苦乐的那个）语（行）就不存在了，所以内心就不生起苦乐。

So mano na hoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.

➌ 因为对于意念的无明被无余、离贪、灭尽了，缘此，（导致苦乐的那个）意（行/心行）就不存在了，所以内心就不生起苦乐。

Khettaṃ taṃ na hoti…pe…

➍ 因为对于（产生苦乐的）田地（譬喻心识田）的无明被无余、离贪、灭尽了，缘此，所以内心不生起苦乐。

vatthu taṃ na hoti…pe…

➎ 因为对于（产生苦乐的）基地（譬喻认知对象）的无明被无余、离贪、灭尽了，缘此，所以内心不生起苦乐。

āyatanaṃ taṃ na hoti…pe…

➏ 因为对于（产生苦乐的）处（譬喻感官作用）的无明被无余、离贪、灭尽了，缘此，所以内心不生起苦乐。

adhikaraṇaṃ taṃ na hoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhan”ti.

➐ 因为对于（产生苦乐的）造作事物（或因缘）的无明被无余、离贪、灭尽了，缘此，所以内心不生起苦乐。”

Pañcamaṃ.

浮弥经 ～十力品‧第五经结束

～《因缘相应‧十力品‧Bhūmijasutta 浮弥经》(SN 12.25)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2560.2.28 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.3 Dasabalavagga 十力品 (SN 12.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.6 Upavāṇasutta 优波摩那经 (SN 12.26)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Upavāṇasuttaṃ

优波摩那经

26. Sāvatthiyaṃ viharati.

［那时，世尊］住在舍卫城。

Atha kho āyasmā upavāṇo yena bhagavā tenupasaṅkami;

那时，尊者优波摩那来到世尊那里。

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

去到后，敬礼世尊，坐在一边。

Ekamantaṃ nisinno kho āyasmā upavāṇo bhagavantaṃ etadavoca –

坐在一边的尊者优波摩那，对世尊这样说道：

“Santi, bhante, eke samaṇabrāhmaṇā sayaṃkataṃ dukkhaṃ paññapenti.

“大德！有些沙门、婆罗门宣称：‘苦是自己造作的’。

Santi pana, bhante, eke samaṇabrāhmaṇā paraṃkataṃ dukkhaṃ paññapenti.

大德！又有些沙门、婆罗门宣称：‘苦是他人造作的’。

Santi pana, bhante, eke samaṇabrāhmaṇā sayaṃkatañca paraṃkatañca dukkhaṃ paññapenti.

大德！又有些沙门、婆罗门宣称：‘苦是自己和他人共同造作的’。

Santi pana, bhante, eke samaṇabrāhmaṇā asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ dukkhaṃ paññapenti.

大德！又有些沙门、婆罗门宣称：‘苦既非自己造作，也非他人造作，是无因产生的’。

Idha no, bhante, bhagavā kiṃvādī kimakkhāyī kathaṃ byākaramānā ca

大德！关于这一点，世尊是怎么说的？怎么讲的呢？

mayaṃ vuttavādino ceva bhagavato assāma,

我们应该如何解说，才能算是如实转述了世尊所说的话，

na ca bhagavantaṃ abhūtena abbhācikkheyyāma,

而不会因为不实之词而诽谤世尊，

dhammassa cānudhammaṃ byākareyyāma,

并且能够如法随法地解说，

na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgaccheyyā”ti?

也不会让任何如法的同道者有理由提出非难和指责呢？”

“Paṭiccasamuppannaṃ kho, upavāṇa, dukkhaṃ vuttaṃ mayā.

【一】“优波摩那！我确实说过：‘苦是缘起的。’

Kiṃ paṭicca? Phassaṃ paṭicca.

‘缘什么而生起呢？缘于触而有苦。’

Iti vadaṃ vuttavādī ceva me assa,

像这样说，就是如实转述了我所说的论点，

na ca maṃ abhūtena abbhācikkheyya,

这样就不会因为不实之词而诽谤我！

dhammassa cānudhammaṃ byākareyya,

并且，你们也是如法随法地解说，

na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgaccheyya.

也不会让任何如法的同道者有理由提出非难和指责！

“Tatra, upavāṇa, ye te samaṇabrāhmaṇā sayaṃkataṃ dukkhaṃ paññapenti, tadapi phassapaccayā.

【二】然而，优波摩那！那些沙门、婆罗门宣称：‘苦是自己造作的’，这也是缘于触而有苦……

Yepi te…pe… yepi te…pe…

‘苦是他人造作的’……‘苦是自己和他人共同造作的’……

yepi te samaṇabrāhmaṇā asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ dukkhaṃ paññapenti tadapi phassapaccayā.

然而，优波摩那！那些沙门、婆罗门宣称：‘苦既非自己造作，也非他人造作，是无因产生的’，这也是缘于触而有苦。（这与他们的主张是不合道理的！）

“Tatra, upavāṇa, ye te samaṇabrāhmaṇā sayaṃkataṃ dukkhaṃ paññapenti, te vata añña phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjati.

【三】然而，优波摩那！那些沙门、婆罗门宣称：‘苦是自己造作的’，他们如果说‘不依赖于触也能感受到苦’……这是没有道理的。

Yepi te…pe… yepi te…pe…

‘苦是他人造作的’……‘苦是自己和他人共同造作的’……

yepi te samaṇabrāhmaṇā asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ dukkhaṃ paññapenti, te vata aññatra phassā paṭisaṃvedissantīti netaṃ ṭhānaṃ vijjatī”ti.

然而，优波摩那！那些沙门、婆罗门宣称：‘苦既非自己造作，也非他人造作，是无因产生的’，他们如果说‘不依赖于触也能感受到苦’。这是没有道理的！”

Chaṭṭhaṃ.

优波摩那经 ～十力品‧第六经结束

～《因缘相应‧十力品‧Upavāṇasutta 优波摩那经》(SN 12.26)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2560.2.28 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.3 Dasabalavagga 十力品 (SN 12.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.7 Paccayasutta 缘经 (SN 12.27)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Paccayasuttaṃ

缘经

27. Sāvatthiyaṃ viharati…pe…

［那时，世尊］住在舍卫城。

“avijjāpaccayā, bhikkhave, saṅkhārā; saṅkhārapaccayā viññāṇaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.

［那时，世尊说］：“各位比丘！缘于无明而有行；缘于行而有识；……（缘于识而有名色；缘于名色而有六入；缘于六入而有触；缘于触而有受；缘于受而有爱；缘于爱而有取；缘于取而有有；缘于有而有生；）……缘于生而有老、死、愁、悲、苦、忧、恼的产生。像这样，就是这整个苦蕴的集起。

“Katamañca, bhikkhave, jarāmaraṇaṃ?

➊ 各位比丘！什么是老死呢？

Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko – ayaṃ vuccati jarā.

在各类不同的众生中，各种众生的衰老、老朽、牙齿脱落、头发斑白、皮肤发皱、寿命的损耗、诸根官能的衰败——这叫做老。

Yā tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālakiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo; idaṃ vuccati maraṇaṃ.

在各类不同的众生群体中，各种众生的亡故、去世、身体分解、消失、死亡、命终、诸蕴的分解、遗骸的舍弃；这叫做死。

Iti ayañca jarā idañca maraṇaṃ.

像这样，此即是老与此即是死，

Idaṃ vuccati, bhikkhave, jarāmaraṇaṃ.

各位比丘！这就叫做老死。

Jātisamudayā jarāmaraṇasamudayo;

由于生的集起，而有老死的生起。

jātinirodhā jarāmaraṇanirodho.

由于生的熄灭，而有老死的熄灭。

Ayameva ariyo aṭṭhaṅgiko maggo jarāmaraṇanirodhagāminī paṭipadā.

正是这条八圣道分，是导向老死熄灭的道路。

Seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.

也就是：正见、正思维、正语、正业、正命、正精进、正念、正定。

“Katamā ca, bhikkhave, jāti…pe…

➋ 各位比丘！什么是生呢？……

katamo ca, bhikkhave, bhavo…

➌ 各位比丘！什么是有呢？……

katamañca, bhikkhave, upādānaṃ…

➍ 各位比丘！什么是取呢？……

katamā ca, bhikkhave, taṇhā…

➎ 各位比丘！什么是爱呢？……

katamā ca, bhikkhave, vedanā…

➏ 各位比丘！什么是受呢？……

katamo ca, bhikkhave, phasso…

➐ 各位比丘！什么是触呢？……

katamañca, bhikkhave, saḷāyatanaṃ…

➑ 各位比丘！什么是六入呢？……

katamañca, bhikkhave, nāmarūpaṃ…

➒ 各位比丘！什么是名色呢？……

katamañca, bhikkhave, viññāṇaṃ…?

➓ 各位比丘！什么是识呢？……

“Katame ca, bhikkhave, saṅkhārā?

⓫ 各位比丘！什么是行呢？

Tayome, bhikkhave, saṅkhārā – kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro.

各位比丘！有这三种行：［即］身行、语行、心行（意行）。

Ime vuccanti, bhikkhave, saṅkhārā.

各位比丘！这些就叫做行。

Avijjāsamudayā saṅkhārasamudayo; avijjānirodhā saṅkhāranirodho.

由于无明的集起，而有行的生起；由于无明的熄灭，而有行的熄灭。

Ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā.

正是这条八圣道分，是导向行熄灭的道路。

Seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

也就是：正见……（正思维、正语、正业、正命、正精进、正念、）……正定。

“Yato kho, bhikkhave, ariyasāvako evaṃ paccayaṃ pajānāti,

⑴ 各位比丘！当圣弟子这样了知缘，

evaṃ paccayasamudayaṃ pajānāti,

⑵ 这样了知缘的集起，

evaṃ paccayanirodhaṃ pajānāti,

⑶ 这样了知缘的熄灭，

evaṃ paccayanirodhagāminiṃ paṭipadaṃ pajānāti.

⑷ 这样了知导向缘熄灭的道路。

Ayaṃ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi,

① 各位比丘！这样的圣弟子被称为已成就正见者，

dassanasampanno itipi,

② 也被称为具足见者，

āgato imaṃ saddhammaṃ itipi,

③ 也被称为已到达此正法者，

passati imaṃ saddhammaṃ itipi,

④ 也被称为已见到此正法者，

sekkhena ñāṇena samannāgato itipi,

⑤ 也被称为具足有学之智者，

sekkhāya vijjāya samannāgato itipi,

⑥ 也被称为具足有学之明者，

dhammasotaṃ samāpanno itipi,

⑦ 也被称为已入法流者，

ariyo nibbedhikapañño itipi,

⑧ 也被称为具足抉择的圣慧者，

amatadvāraṃ āhacca tiṭṭhati itipī”ti.

⑨ 也被称为已敲开不死之门（甘露门、无死门）而安住者。”

Sattamaṃ.

缘经 ～十力品‧第七经结束

～《因缘相应‧十力品‧Paccayasutta 缘经》(SN 12.27)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.3 Dasabalavagga 十力品 (SN 12.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.8 Bhikkhusutta 比丘 (SN 12.28)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Bhikkhusuttaṃ

28. Sāvatthiyaṃ viharati…pe… “tatra kho…pe… idha, bhikkhave, bhikkhu jarāmaraṇaṃ pajānāti, jarāmaraṇasamudayaṃ pajānāti, jarāmaraṇanirodhaṃ pajānāti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ pajānāti, jātiṃ pajānāti…pe… bhavaṃ pajānāti… upādānaṃ pajānāti… taṇhaṃ pajānāti… vedanaṃ pajānāti… phassaṃ pajānāti… saḷāyatanaṃ pajānāti… nāmarūpaṃ pajānāti… viññāṇaṃ pajānāti… saṅkhāre pajānāti, saṅkhārasamudayaṃ pajānāti, saṅkhāranirodhaṃ pajānāti, saṅkhāranirodhagāminiṃ paṭipadaṃ pajānāti.

“Katamañca, bhikkhave, jarāmaraṇaṃ? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko – ayaṃ vuccati jarā. Yā tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālakiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo; idaṃ vuccati maraṇaṃ. Iti ayaṃ ca jarā idañca maraṇaṃ. Idaṃ vuccati, bhikkhave, jarāmaraṇaṃ. Jātisamudayā jarāmaraṇasamudayo; jātinirodhā jarāmaraṇanirodho. Ayameva ariyo aṭṭhaṅgiko maggo jarāmaraṇanirodhagāminī paṭipadā. Seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

“Katamā ca, bhikkhave, jāti…pe… katamo ca, bhikkhave, bhavo… katamañca, bhikkhave, upādānaṃ… vedanā… phasso… saḷāyatanaṃ… nāmarūpaṃ… viññāṇaṃ….

“Katame ca, bhikkhave, saṅkhārā? Tayome, bhikkhave, saṅkhārā – kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro. Ime vuccanti, bhikkhave, saṅkhārā. Avijjāsamudayā saṅkhārasamudayo; avijjānirodhā saṅkhāranirodho. Ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā. Seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

“Yato kho, bhikkhave, bhikkhu evaṃ jarāmaraṇaṃ pajānāti, evaṃ jarāmaraṇasamudayaṃ pajānāti, evaṃ jarāmaraṇanirodhaṃ pajānāti, evaṃ jarāmaraṇanirodhagāminiṃ paṭipadaṃ pajānāti, evaṃ jātiṃ pajānāti…pe… bhavaṃ… upādānaṃ… taṇhaṃ… vedanaṃ… phassaṃ… saḷāyatanaṃ… nāmarūpaṃ… viññāṇaṃ … saṅkhāre… saṅkhārasamudayaṃ… saṅkhāranirodhaṃ… evaṃ saṅkhāranirodhagāminiṃ paṭipadaṃ pajānāti. Ayaṃ vuccati, bhikkhave, bhikkhu diṭṭhisampanno itipi, dassanasampanno itipi, āgato imaṃ saddhammaṃ itipi, passati imaṃ saddhammaṃ itipi, sekkhena ñāṇena samannāgato itipi, sekkhāya vijjāya samannāgato itipi, dhammasotaṃ samāpanno itipi, ariyo nibbedhikapañño itipi, amatadvāraṃ āhacca tiṭṭhati itipī”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［二八］ 第八 比丘

一 ［那时，世尊］住在舍卫城。

二 那时，世尊说：

三 “各位比丘！于此，有比丘了知老死、了知老死的集起、了知老死的熄灭、了知导向老死熄灭的途径。

……

四 了知生，……

五 了知有，……

六 了知取，……

七 了知爱，……

八 了知受，……

九 了知触，……

一〇 了知六处，……

一一 了知名色，……

一二 了知识，……

一三 了知行，了知行的集起、了知行的熄灭、了知导向行熄灭的途径。

一四 各位比丘！什么是老死呢？在各类不同的众生中，各种众生的衰老、老朽、牙齿脱落、头发斑白、

皮肤发皱、寿命的损耗、诸根官能的衰败，这叫做老。在各类不同的众生群体中，各种众生的

亡故、去世、身体分解、消失、死亡、命终、诸蕴的分解、遗骸的舍弃，这叫做死。像这样，此即是老与此

即是死，各位比丘！这就叫做老死。

一五 由于生的集起，而有老死的生起；由于生的熄灭，而有老死的熄灭。正是这条八支圣道，是

导向老死熄灭的途径。即：正见……正定。

一六～二四 各位比丘！什么是生呢？……各位比丘！什么是有呢？……各位比丘！什么是取

呢？……各位比丘！什么是爱呢？什么是受、触、六处、名色、识呢？……

二五 各位比丘！什么是行呢？各位比丘！有这三种行。即：身行、语行、心行（意行）。各位

比丘！这些就叫做行。

由于无明的集起，而有行的生起；由于无明的熄灭，而有行的熄灭。正是这条八支圣道，是导向

行熄灭的途径。即：正见……正定。

二六 各位比丘！当比丘这样了知老死、这样了知老死的集起、这样了知老死的熄灭、这样了知

导向老死熄灭的途径。

二七～三六 这样了知生……有、取、爱、受、触、六处、名色、识、行，了知行的集起、

了知行的熄灭、这样了知导向行熄灭的途径。

三七 各位比丘！对于这样的比丘，可称之为已达到正见者，也可称为已达到具足见者、已到达此正法者、已见到此正法者、具足有学之智者、具足有学之明者、

已入于法流者、具足抉择的圣慧者，已敲开不死之门（安住）。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2560.2.28 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.3 Dasabalavagga 十力品 (SN 12.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.9 Samaṇabrāhmaṇasutta 沙门婆罗门经 (SN 12.29)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Samaṇabrāhmaṇasuttaṃ

沙门婆罗门经

29. Sāvatthiyaṃ viharati…pe…

［那时，世尊］住在舍卫城。

“tatra kho…pe… ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā

【一】［那时，世尊说：］“各位比丘！凡是任何沙门或婆罗门，

jarāmaraṇaṃ na parijānanti,

① 如果不能完全了知老死、

jarāmaraṇasamudayaṃ na parijānanti,

不能完全了知老死的集起、

jarāmaraṇanirodhaṃ na parijānanti,

不能完全了知老死的熄灭、

jarāmaraṇanirodhagāminiṃ paṭipadaṃ na parijānanti,

不能完全了知导向老死熄灭的途径，

jātiṃ na parijānanti…pe…

② 不能完全了知生……

bhavaṃ…

③ 不能完全了知有……

upādānaṃ…

④ 不能完全了知取……

taṇhaṃ…

⑤ 不能完全了知爱……

vedanaṃ…

⑥ 不能完全了知受……

phassaṃ…

⑦ 不能完全了知触……

saḷāyatanaṃ…

⑧ 不能完全了知六入……

nāmarūpaṃ…

⑨ 不能完全了知是名色……

viññāṇaṃ…

⑩ 不能完全了知识……

saṅkhāre…

⑪ 不能完全了知行、

saṅkhārasamudayaṃ…

不能完全了知行的集起、

saṅkhāranirodhaṃ…

不能完全了知行的熄灭、

saṅkhāranirodhagāminiṃ paṭipadaṃ na parijānanti.

不能完全了知导向行熄灭的途径，

Na mete, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā.

各位比丘！这些不能完全了知的沙门或婆罗门，在沙门中不被认为是真正的沙门，在婆罗门中不被认为是真正的婆罗门。

Na ca panete āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti”.

并且，这些尊者们对于沙门的意义（沙门果）或婆罗门的意义（清净行），并不能在当下生中通过自己的无上智慧（神通）来证悟、实现并安住。”

“Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā

【二】各位比丘！凡是任何沙门或婆罗门，

jarāmaraṇaṃ parijānanti,

① 如果能完全了知老死、

jarāmaraṇasamudayaṃ parijānanti,

完全了知老死的集起、

jarāmaraṇanirodhaṃ parijānanti,

完全了知老死的熄灭、

jarāmaraṇanirodhagāminiṃ paṭipadaṃ parijānanti,

完全了知导向老死熄灭的途径，

jātiṃ parijānanti…pe…

② 完全了知生……

bhavaṃ…

③ 完全了知有……

upādānaṃ…

④ 完全了知取……

taṇhaṃ…

⑤ 完全了知爱……

vedanaṃ…

⑥ 完全了知受……

phassaṃ…

⑦ 完全了知触……

saḷāyatanaṃ…

⑧ 完全了知六入……

nāmarūpaṃ…

⑨ 完全了知名色……

viññāṇaṃ…

⑩ 完全了知识……

saṅkhāre parijānanti,

⑪ 完全了知行、

saṅkhārasamudayaṃ parijānanti,

完全了知行的集起、

saṅkhāranirodhaṃ parijānanti,

完全了知行的熄灭、

saṅkhāranirodhagāminiṃ paṭipadaṃ parijānanti.

完全了知导向行熄灭的途径，

Te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā.

各位比丘！这些能完全了知的沙门或婆罗门，在沙门中被认为是真正的沙门，在婆罗门中被认为是真正的婆罗门。

Te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.

这些尊者们对于沙门的意义（沙门果）和婆罗门的意义（清净行），能在当下生中通过自己的无上智慧（神通）来证悟、实现并安住。”

Navamaṃ.

沙门婆罗门经 ～十力品‧第九经结束

～《因缘相应‧十力品‧Samaṇabrāhmaṇasutta 沙门婆罗门经》(SN 12.29)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.3 Dasabalavagga 十力品 (SN 12.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.10 Dutiyasamaṇabrāhmaṇasutta 沙门婆罗门之二经 (SN 12.30)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Dutiyasamaṇabrāhmaṇasuttaṃ

30. Sāvatthiyaṃ viharati…pe… “tatra kho…pe… ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṃ nappajānanti, jarāmaraṇasamudayaṃ nappajānanti, jarāmaraṇanirodhaṃ nappajānanti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ nappajānanti te vata jarāmaraṇaṃ samatikkamma ṭhassantīti netaṃ ṭhānaṃ vijjati. Jātiṃ nappajānanti…pe… bhavaṃ… upādānaṃ… taṇhaṃ… vedanaṃ… phassaṃ… saḷāyatanaṃ… nāmarūpaṃ… viññāṇaṃ… saṅkhāre nappajānanti, saṅkhārasamudayaṃ nappajānanti, saṅkhāranirodhaṃ nappajānanti, saṅkhāranirodhagāminiṃ paṭipadaṃ nappajānanti te vata saṅkhāre samatikkamma ṭhassantīti netaṃ ṭhānaṃ vijjati”.

“Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṃ pajānanti, jarāmaraṇasamudayaṃ pajānanti, jarāmaraṇanirodhaṃ pajānanti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ pajānanti te vata jarāmaraṇaṃ samatikkamma ṭhassantīti ṭhānametaṃ vijjati. Jātiṃ pajānanti…pe… bhavaṃ… upādānaṃ… taṇhaṃ… vedanaṃ… phassaṃ… saḷāyatanaṃ… nāmarūpaṃ… viññāṇaṃ… saṅkhāre pajānanti, saṅkhārasamudayaṃ pajānanti, saṅkhāranirodhaṃ pajānanti, saṅkhāranirodhagāminiṃ paṭipadaṃ pajānanti. Te vata saṅkhāre samatikkamma ṭhassantīti ṭhānametaṃ vijjatī”ti. Dasamaṃ.

Dasabalavaggo tatiyo.

Tassuddānaṃ –

Dve dasabalā upanisā ca, aññatitthiyabhūmijo;

Upavāṇo paccayo bhikkhu, dve ca samaṇabrāhmaṇāti.

☸---------------------------------------------------------------------

［三十］ 第十 沙门婆罗门（之二）

一 ［那时，世尊］住在舍卫城。

二～三 那时，［世尊宣说：］“各位比丘！任何沙门或婆罗门，如果不了知老死、不了知老死的集起、不了知老死的熄灭、不了知导向老死熄灭的途径，那么他们想要超越老死而安住，这是没有道理的（不可能的）。

四～一二 不了知生……有、取、爱、受、触、六处、名色、识……

一三 不了知行、不了知行的集起、不了知行的熄灭、不了知导向行熄灭的途径，那么他们想要超越行而安住，这是没有道理的（不可能的）。

一四 各位比丘！任何沙门或婆罗门，如果了知老死、了知老死的集起、了知老死的熄灭、了知导向老死熄灭的途径，那么他们能够超越老死而安住，这是有道理的（可能的）。

一五～二三 了知生……有、取、爱、受、触、六处、名色、识……

一四 了知行、了知行的集起、了知行的熄灭、了知导向行熄灭的途径，那么他们能够超越行而安住，这是有道理的（可能的）。”

此品摄颂：

二部十力经 近因还有外道经

浮弥优波摩那经 缘经比丘经

及两部沙门婆罗门经

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2566.6.4 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.4 Kaḷārakhattiyavagga 伽拉罗刹利品 (SN 12.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.1 Bhūtasutta 生者经 (SN 12.31)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Kaḷārakhattiyavaggo

伽拉罗刹利品

1. Bhūtasuttaṃ

生者经

☆ 生者（ Bhūta ） ➾

已经发展成为（拥有如实正慧、四不坏信）的人。

☆ 决择圣法（ Saṅkhātadhammāse ） ➾

指已经通过抉择而灭除烦恼、证得无为，圆满十无学法的圣者。

☆ 广博（ Puthū ） ➾

指广博多闻，依照次第勤修八圣道分的（有学弟子）。

☆ 见者（ Passati ） ➾

指见到法的人，引申为对于——佛、法、僧、戒，

圆满具足四种不坏净信（ Pasāda ）的人。

☆ 为何？舍利弗尊者，两次沉默不语 ➾

为了表达圣者的不坏净信，并非出自于盲从；

是因为已经修习——自证自知的内观智见。

☆ 四食 ➾

① 段食（通过观身念住，远离对五种感官欲乐的束缚）；

② 触食（通过观受念住，可以超越感受）；

③ 意思食（通过观心念住，可以超越渴爱）；

④ 识食（通过观法念住，可以超越名色）。

☆ 有学佛子的智慧行持 ➾

① 依据如实正慧而生起不坏净信；

② 导向厌离、离贪的途径；

③ 内观四食的生起而生起不坏净信；

④ 内观四食的生起而修习（解脱）道迹；

⑤ 内观四食的熄灭而生起不坏净信；

⑥ 内观四食的熄灭而修习（解脱）道迹。

☆ 无学圣者的智慧行持 ➾

① 依据如实正慧而生起不坏净信；

② 已经灭尽六入处而解脱；

③ 内观四食的生起而生起不坏净信；

④ 内观四食的生起而圆满解脱；

⑤ 内观四食的熄灭而生起不坏净信；

⑥ 内观四食的熄灭而圆满解脱。

☆ 十无学（法） ➾

➊ 正见；➋ 正思维；➌ 正语；➍ 正业；➎ 正命；

➏ 正精进；➐ 正念；➑ 正定；➒ 正智；➓ 正解脱。

第一章 ✫ 缘起

31. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati.

某个时候，世尊住在舍卫城。

Tatra kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi –

在那里，世尊对尊者舍利弗说：

“vuttamidaṃ, sāriputta, pārāyane [pārāyaṇe (sī.)] ajitapañhe –

“舍利弗！在《彼岸道品》的〈阿耆多所问〉中，曾这样问道：

“Ye ca saṅkhātadhammāse,

‘那些已抉择圣法的无学者（指已经圆满十无学法的圣者），

ye ca sekkhā [sekhā (Snp 56)] puthū idha;

以及在此世间广博多闻、勤修道迹的有学者（指勤修八正道的佛弟子）；

Tesaṃ me nipako iriyaṃ,

我请问他们这些智者的行持（指智慧和行为），

puṭṭho pabrūhi mārisā [mārisa (Snp 56)]”ti.

尊者，请您为我解说开示（恳请导师对我说明）。’

“Imassa nu kho, sāriputta, saṃkhittena bhāsitassa kathaṃ vitthārena attho daṭṭhabbo”ti?

那么，舍利弗！对于这段简略说出的偈颂，应该如何详细地理解其含义呢？”

第二章 ✫ 舍利弗沉默

Evaṃ vutte, āyasmā sāriputto tuṇhī ahosi.

当世尊这样说时，尊者舍利弗沉默不语。

Dutiyampi kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi…pe… dutiyampi kho āyasmā sāriputto tuṇhī ahosi.

世尊第二次，又对尊者舍利弗说……尊者舍利弗第二次，仍然沉默不语。

Tatiyampi kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi –

世尊第三次，又对尊者舍利弗说：

“vuttamidaṃ, sāriputta, pārāyane ajitapañhe –

“舍利弗！在《彼岸道品》的〈阿耆多所问〉中，曾这样问道：

“Ye ca saṅkhātadhammāse,

‘那些已抉择圣法的无学者（指已经圆满十无学法的圣者），

ye ca sekkhā puthū idha;

以及在此世间广博多闻、勤修道迹的有学者（指勤修八正道的佛弟子）；

Tesaṃ me nipako iriyaṃ,

我请问他们这些智者的行持（指智慧和行为）？

puṭṭho pabrūhi mārisā”ti.

尊者，请您为我解说开示（恳请导师对我说明）。’

“Imassa nu kho, sāriputta, saṃkhittena bhāsitassa kathaṃ vitthārena attho daṭṭhabbo”ti?

那么，舍利弗！对于这段简略说出的偈颂，应该如何详细地理解其含义呢？”

Tatiyampi kho āyasmā sāriputto tuṇhī ahosi.

尊者舍利弗第三次，仍然沉默不语。

“Bhūtamidanti, sāriputta, passasī”ti?

“舍利弗！你是否已见到‘这是已生（或已成就）的’呢？”

*（译注：Bhūtaṃ idaṃti passasi? 意为你是否见到‘这就是bhūta’？结合上下文，Bhūta在此处指由缘而生、真实存在的事物或状态，特别是与智慧和解脱相关的成就。世尊此问是引导舍利弗从业已成就的观智角度来解释。）*

第三章 ✫ 舍利弗答释

第一节 ❦ 有学佛子

Bhūtamidanti, bhante, yathābhūtaṃ sammappaññāya passati.

“⑴ 大德！‘这是已生（或已成就）的’——（有学弟子）以如实的正慧这样看待。

Bhūtamidanti yathābhūtaṃ sammappaññāya disvā bhūtassa

⑵ 这样以如实的正慧看待‘这是已生（或已成就）的’之后，他为了对这已生的（事物或状态）——

nibbidāya virāgāya nirodhāya paṭipanno hoti.

生起厌离、达到离贪、实现熄灭，而正在修行道迹。

Tadāhārasambhavanti yathābhūtaṃ sammappaññāya passati.

⑶ ‘这是由食物（因缘）而生起的’——他以如实的正慧这样看待。

Tadāhārasambhavanti yathābhūtaṃ sammappaññāya disvā āhārasambhavassa

⑷ 这样以如实的正慧看待‘这是由食物（因缘）而生起的’之后，他为了对这食物（因缘）的生起——

nibbidāya virāgāya nirodhāya paṭipanno hoti.

生起厌离、达到离贪、实现熄灭，而正在修行道迹。

Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti

⑸ ‘由于食物（因缘）的熄灭，那已生的（事物或状态）就是具有熄灭性质的’——

yathābhūtaṃ sammappaññāya passati.

他以如实的正慧这样看待。

Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti

⑹ 这样以如实的正慧看待‘由于食物（因缘）的熄灭，那已生的（事物或状态）就是具有熄灭性质的’之后，

yathābhūtaṃ sammappaññāya disvā nirodhadhammassa

他为了对这具有熄灭性质的（事物或状态）——

nibbidāya virāgāya nirodhāya paṭipanno hoti.

生起厌离、达到离贪、实现熄灭，而正在修行道迹。

Evaṃ kho, bhante, sekkho hoti.

大德！像这样，就是有学者的（智慧和行持）。”

第二节 ❦ 无学圣者

“Kathañca, bhante, saṅkhātadhammo hoti?

“又，大德！怎样是已经抉择了圣法的（无学圣者）呢？

Bhūtamidanti, bhante, yathābhūtaṃ sammappaññāya passati.

⑴ 大德！‘这是已生（或已成就）的’——（无学圣者）以如实的正慧这样看待。

Bhūtamidanti yathābhūtaṃ sammappaññāya disvā bhūtassa

⑵ 这样以如实的正慧看待‘这是已生（或已成就）的’之后，他由于对这已生的（事物或状态）——

nibbidā virāgā nirodhā anupādā vimutto hoti.

已经厌离、离贪、熄灭，无所执取而获得了解脱。

Tadāhārasambhavanti yathābhūtaṃ sammappaññāya passati.

⑶ ‘这是由食物（因缘）而生起的’——他以如实的正慧这样看待。

Tadāhārasambhavanti yathābhūtaṃ sammappaññāya disvā āhārasambhavassa

⑷ 这样以如实的正慧看待‘这是由食物（因缘）而生起的’之后，他由于对这食物（因缘）的生起——

nibbidā virāgā nirodhā anupādā vimutto hoti.

已经厌离、离贪、熄灭，无所执取而获得了解脱。

Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti

⑸ ‘由于食物（因缘）的熄灭，那已生的（事物或状态）就是具有熄灭性质的’——

yathābhūtaṃ sammappaññāya passati.

他以如实的正慧这样看待。

Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti

⑹ 这样以如实的正慧看待‘由于食物（因缘）的熄灭，那已生的（事物或状态）就是具有熄灭性质的’之后，

yathābhūtaṃ sammappaññāya disvā nirodhadhammassa

他由于对这具有熄灭性质的（事物或状态）——

nibbidā virāgā nirodhā anupādā vimutto hoti.

已经厌离、离贪、熄灭，无所执取而获得了解脱。

Evaṃ kho, bhante, saṅkhātadhammo hoti.

大德！像这样，就是已经抉择了圣法的（无学圣者）。

Iti kho, bhante, yaṃ taṃ vuttaṃ pārāyane ajitapañhe –

大德！因此，对于在《彼岸道品》〈阿耆多所问〉中，曾这样问道：

“Ye ca saṅkhātadhammāse,

‘那些已抉择圣法的无学者，

ye ca sekkhā puthū idha;

以及在此世间广博多闻、勤修道迹的有学者；

Tesaṃ me nipako iriyaṃ,

我请问他们这些智者的行持？

puṭṭho pabrūhi mārisā”ti.

尊者，请您为我解说开示。’

“Imassa khvāhaṃ, bhante, saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti.

对于这段简略说出的偈颂，大德！我就是这样详细地理解其含义的。”

第四章 ✫ 世尊赞美

第一节 ❦ 有学佛子

“Sādhu sādhu, sāriputta, bhūtamidanti, sāriputta, yathābhūtaṃ sammappaññāya passati.

“⑴ 舍利弗！善哉，善哉！舍利弗！‘这是已生（或已成就）的’——（有学弟子）以如实的正慧这样看待。

Bhūtamidanti yathābhūtaṃ sammappaññāya disvā bhūtassa

⑵ 这样以如实的正慧看待‘这是已生（或已成就）的’之后，他为了对这已生的（事物或状态）——

nibbidāya virāgāya nirodhāya paṭippanno hoti.

生起厌离、达到离贪、实现熄灭，而正在修行道迹。

Tadāhārasambhavanti yathābhūtaṃ sammappaññāya passati.

⑶ ‘这是由食物（因缘）而生起的’——他以如实的正慧这样看待。

Tadāhārasambhavanti yathābhūtaṃ sammappaññāya disvā āhārasambhavassa

⑷ 这样以如实的正慧看待‘这是由食物（因缘）而生起的’之后，他为了对这食物（因缘）的生起——

nibbidāya virāgāya nirodhāya paṭipanno hoti.

生起厌离、达到离贪、实现熄灭，而正在修行道迹。

Tadāhāranirodhā yaṃ bhūtaṃ nirodhadhammanti

⑸ ‘由于食物（因缘）的熄灭，那已生的（事物或状态）就是具有熄灭性质的’——

yathābhūtaṃ sammappaññāya passati.

他以如实的正慧这样看待。

Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti

⑹ 这样以如实的正慧看待‘由于食物（因缘）的熄灭，那已生的（事物或状态）就是具有熄灭性质的’之后，

yathābhūtaṃ sammappaññāya disvā nirodhadhammassa

他为了对这具有熄灭性质的（事物或状态）——

nibbidāya virāgāya nirodhāya paṭipanno hoti.

生起厌离、达到离贪、实现熄灭，而正在修行道迹。

Evaṃ kho, sāriputta, sekkho hoti.

舍利弗！像这样，就是有学者的（智慧和行持）。”

第二节 ❦ 无学圣者

“Kathañca, sāriputta, saṅkhātadhammo hoti?

“又，舍利弗！怎样是已经抉择了圣法的（无学圣者）呢？

Bhūtamidanti, sāriputta, yathābhūtaṃ sammappaññāya passati.

⑴ 舍利弗！‘这是已生（或已成就）的’——（无学圣者）以如实的正慧这样看待。

Bhūtamidanti yathābhūtaṃ sammappaññāya disvā bhūtassa

⑵ 这样以如实的正慧看待‘这是已生（或已成就）的’之后，他由于对这已生的（事物或状态）——

nibbidā virāgā nirodhā anupādā vimutto hoti.

已经厌离、离贪、熄灭，无所执取而获得了解脱。

Tadāhārasambhavanti yathābhūtaṃ sammappaññāya passati.

⑶ ‘这是由食物（因缘）而生起的’——他以如实的正慧这样看待。

Tadāhārasambhavanti yathābhūtaṃ sammappaññāya disvā āhārasambhavassa

⑷ 这样以如实的正慧看待‘这是由食物（因缘）而生起的’之后，他由于对这食物（因缘）的生起——

nibbidā virāgā nirodhā anupādā vimutto hoti.

已经厌离、离贪、熄灭，无所执取而获得了解脱。

Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti

⑸ ‘由于食物（因缘）的熄灭，那已生的（事物或状态）就是具有熄灭性质的’——

yathābhūtaṃ sammappaññāya passati.

他以如实的正慧这样看待。

Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti

⑹ 这样以如实的正慧看待‘由于食物（因缘）的熄灭，那已生的（事物或状态）就是具有熄灭性质的’之后，

yathābhūtaṃ sammappaññā disvā nirodhadhammassa

他由于对这具有熄灭性质的（事物或状态）——

nibbidā virāgā nirodhā anupādā vimutto hoti.

已经厌离、离贪、熄灭，无所执取而获得了解脱。

Evaṃ kho, sāriputta, saṅkhātadhammo hoti.

舍利弗！像这样，就是已经抉择了圣法的（无学圣者）。”

第五章 ✫ 结语

Iti kho, sāriputta, yaṃ taṃ vuttaṃ pārāyane ajitapañhe –

“舍利弗！因此，对于在《彼岸道品》〈阿耆多所问〉中，曾这样问道：

“Ye ca saṅkhātadhammāse,

‘那些已抉择圣法的无学者，

ye ca sekkhā puthū idha;

以及在此世间广博多闻、勤修道迹的有学者；

Tesaṃ me nipako iriyaṃ,

我请问他们这些智者的行持？

puṭṭho pabrūhi mārisā”ti.

尊者，请您为我解说开示。’

“Imassa kho sāriputta saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti.

舍利弗！对于这段简略说出的偈颂，就应该这样详细地去理解其含义。”

Paṭhamaṃ.

生者经 ～伽拉罗刹利品‧第一经结束

～《因缘相应‧伽拉罗刹利品‧Bhūtasutta 生者经》(SN 12.31)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.4 Kaḷārakhattiyavagga 伽拉罗刹利品 (SN 12.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.2 Kaḷārasutta 伽拉罗 (SN 12.32)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Kaḷārasuttaṃ

32. Sāvatthiyaṃ viharati. Atha kho kaḷārakhattiyo bhikkhu yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho kaḷārakhattiyo bhikkhu āyasmantaṃ sāriputtaṃ etadavoca – “moḷiyaphagguno, āvuso sāriputta, bhikkhu sikkhaṃ paccakkhāya hīnāyāvattoti. Na hi nūna so āyasmā imasmiṃ dhammavinaye assāsamalatthāti. Tena hāyasmā sāriputto imasmiṃ dhammavinaye assāsaṃ patto”ti?

“Na khvāhaṃ, āvuso, kaṅkhāmī”ti. “Āyatiṃ, panāvuso”ti?

“Na khvāhaṃ, āvuso, vicikicchāmī”ti.

Atha kho kaḷārakhattiyo bhikkhu uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho kaḷārakhattiyo bhikkhu bhagavantaṃ etadavoca – “āyasmatā, bhante, sāriputtena aññā byākatā – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī”ti.

Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi – “ehi tvaṃ, bhikkhu, mama vacanena sāriputtaṃ āmantehi – ‘satthā taṃ, āvuso sāriputta, āmantetī’”ti. “Evaṃ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sāriputtaṃ etadavoca – “satthā taṃ, āvuso sāriputta, āmantetī”ti. “Evaṃ, āvuso”ti kho āyasmā sāriputto tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ sāriputtaṃ bhagavā etadavoca – “saccaṃ kira tayā, sāriputta, aññā byākatā – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī”ti? “Na kho, bhante, etehi padehi etehi byañjanehi attho [attho ca (syā. kaṃ. ka.)] vutto”ti. “Yena kenacipi, sāriputta, pariyāyena kulaputto aññaṃ byākaroti, atha kho byākataṃ byākatato daṭṭhabban”ti. “Nanu ahampi, bhante, evaṃ vadāmi – ‘na kho, bhante, etehi padehi etehi byañjanehi attho vutto’”ti.

“Sace taṃ, sāriputta, evaṃ puccheyyuṃ – ‘kathaṃ jānatā pana tayā, āvuso sāriputta, kathaṃ passatā aññā byākatā – khīṇā jāti vusitaṃ brahmacariyaṃ kataṃ karaṇīyaṃ nāparaṃ itthattāyāti pajānāmī’ti. Evaṃ puṭṭho tvaṃ, sāriputta, kinti byākareyyāsī”ti?

“Sace maṃ, bhante, evaṃ puccheyyuṃ – ‘kathaṃ jānatā pana tayā, āvuso sāriputta, kathaṃ passatā aññā byākatā – khīṇā jāti vusitaṃ brahmacariyaṃ kataṃ karaṇīyaṃ nāparaṃ itthattāyāti pajānāmī’ti; evaṃ puṭṭhohaṃ [puṭṭho ahaṃ (syā. kaṃ.), puṭṭhāhaṃ (pī. ka.)], bhante, evaṃ byākareyyaṃ – ‘yaṃnidānā, āvuso, jāti, tassa nidānassa khayā khīṇasmiṃ khīṇāmhīti viditaṃ. Khīṇāmhīti viditvā – khīṇājāti vusitaṃ brahmacariyaṃ kataṃ karaṇīyaṃ nāparaṃ itthattāyāti pajānāmī’ti. Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyan”ti.

“Sace pana taṃ, sāriputta, evaṃ puccheyyuṃ – ‘jāti panāvuso sāriputta, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā’ti? Evaṃ puṭṭho taṃ, sāriputta, kinti byākareyyāsī”ti? “Sace maṃ, bhante, evaṃ puccheyyuṃ – ‘jāti panāvuso sāriputta, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā’ti? Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ – ‘jāti kho, āvuso, bhavanidānā bhavasamudayā bhavajātikā bhavappabhavā’ti. Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyan”ti.

“Sace pana taṃ, sāriputta, evaṃ puccheyyuṃ – ‘bhavo panāvuso sāriputta, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo’ti? Evaṃ puṭṭho tvaṃ, sāriputta, kinti byākareyyāsī”ti? “Sace maṃ, bhante, evaṃ puccheyyuṃ – ‘bhavo panāvuso sāriputta, kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo’ti? Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ – ‘bhavo kho, āvuso, upādānanidāno upādānasamudayo upādānajātiko upādānappabhavo’ti. Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyan”ti.

“Sace pana taṃ, sāriputta, evaṃ puccheyyuṃ – ‘upādānaṃ panāvuso…pe… sace pana taṃ, sāriputta, evaṃ puccheyyuṃ – taṇhā panāvuso sāriputta, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā’ti? Evaṃ puṭṭho tvaṃ, sāriputta, kinti byākareyyāsī”ti? “Sace maṃ, bhante, evaṃ puccheyyuṃ – taṇhā panāvuso sāriputta, kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā’ti? Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ – ‘taṇhā kho, āvuso, vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā’ti. Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyan”ti.

“Sace pana taṃ, sāriputta, evaṃ puccheyyuṃ – ‘kathaṃ jānato pana te, āvuso sāriputta, kathaṃ passato yā vedanāsu nandī sā na upaṭṭhāsī’ti. Evaṃ puṭṭho tvaṃ, sāriputta, kinti byākareyyāsī”ti? “Sace maṃ, bhante, evaṃ puccheyyuṃ – ‘kathaṃ jānato pana te, āvuso sāriputta, kathaṃ passato yā vedanāsu nandī sā na upaṭṭhāsī’ti evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ – ‘tisso kho imā, āvuso, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Imā kho, āvuso, tisso vedanā aniccā. Yadaniccaṃ taṃ dukkhanti viditaṃ [viditā (ṭīkā)], yā vedanāsu nandī sā na upaṭṭhāsī’ti. Evaṃ, puṭṭhohaṃ, bhante, evaṃ byākareyyan”ti.

“Sādhu sādhu, sāriputta. Ayampi kho, sāriputta, pariyāyo, etasseva atthassa saṃkhittena veyyākaraṇāya – ‘yaṃ kiñci vedayitaṃ taṃ dukkhasmin’”ti.

“Sace pana taṃ, sāriputta, evaṃ puccheyyuṃ – ‘kathaṃ vimokkhā pana tayā, āvuso sāriputta, aññā byākatā – khīṇā jāti vusitaṃ brahmacariyaṃ kataṃ karaṇīyaṃ nāparaṃ itthattāyāti pajānāmī’ti? Evaṃ puṭṭho tvaṃ, sāriputta, kinti byākareyyāsī”ti? “Sace maṃ, bhante, evaṃ puccheyyuṃ – ‘kathaṃ vimokkhā pana tayā, āvuso sāriputta, aññā byākatā – khīṇā jāti vusitaṃ brahmacariyaṃ kataṃ karaṇīyaṃ nāparaṃ itthattāyāti pajānāmī’ti. Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ – ‘ajjhattaṃ vimokkhā khvāhaṃ, āvuso, sabbupādānakkhayā tathā sato viharāmi yathā sataṃ viharantaṃ āsavā nānussavanti, attānañca nāvajānāmī’ti. Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyan”ti.

“Sādhu sādhu, sāriputta. Ayampi kho sāriputta, pariyāyo etasseva atthassa saṃkhittena veyyākaraṇāya – ye āsavā samaṇena vuttā tesvāhaṃ na kaṅkhāmi, te me pahīnāti na vicikicchāmī”ti. Idamavoca bhagavā. Idaṃ vatvā sugato uṭṭhāyāsanā vihāraṃ pāvisi.

Tatra kho āyasmā sāriputto acirapakkantassa bhagavato bhikkhū āmantesi – “pubbe appaṭisaṃviditaṃ maṃ, āvuso, bhagavā paṭhamaṃ pañhaṃ apucchi, tassa me ahosi dandhāyitattaṃ. Yato ca kho me, āvuso, bhagavā paṭhamaṃ pañhaṃ anumodi, tassa mayhaṃ, āvuso, etadahosi – divasaṃ cepi maṃ bhagavā etamatthaṃ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, divasampāhaṃ bhagavato etamatthaṃ byākareyyaṃ aññamaññehi padehi aññamaññehi pariyāyehi. Rattiṃ cepi maṃ bhagavā etamatthaṃ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, rattimpāhaṃ bhagavato etamatthaṃ byākareyyaṃ aññamaññehi padehi aññamaññehi pariyāyehi. Rattindivaṃ [rattidivaṃ (ka.)] cepi maṃ bhagavā etamatthaṃ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, rattindivampāhaṃ bhagavato etamatthaṃ byākareyyaṃ aññamaññehi padehi aññamaññehi pariyāyehi. Dve rattindivāni cepi maṃ bhagavā etamatthaṃ puccheyya…pe… dve rattindivānipāhaṃ bhagavato etamatthaṃ byākareyyaṃ…pe… tīṇi rattindivāni cepi maṃ bhagavā etamatthaṃ puccheyya…pe… tīṇi rattindivānipāhaṃ bhagavato etamatthaṃ byākareyyaṃ…pe… cattāri rattindivāni cepi maṃ bhagavā etamatthaṃ puccheyya…pe… cattāri rattindivānipāhaṃ bhagavato etamatthaṃ byākareyyaṃ…pe… pañca rattindivāni cepi maṃ bhagavā etamatthaṃ puccheyya…pe… pañca rattindivānipāhaṃ bhagavato etamatthaṃ byākareyyaṃ…pe… cha rattindivāni cepi maṃ bhagavā etamatthaṃ puccheyya…pe… cha rattindivānipāhaṃ bhagavato etamatthaṃ byākareyyaṃ…pe… satta rattindivāni cepi maṃ bhagavā etamatthaṃ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, satta rattindivānipāhaṃ bhagavato etamatthaṃ byākareyyaṃ aññamaññehi padehi aññamaññehi pariyāyehī”ti.

Atha kho kaḷārakhattiyo bhikkhu uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho kaḷārakhattiyo bhikkhu bhagavantaṃ etadavoca – “āyasmatā, bhante, sāriputtena sīhanādo nadito – pubbe appaṭisaṃviditaṃ maṃ, āvuso, bhagavā paṭhamaṃ pañhaṃ apucchi, tassa me ahosi dandhāyitattaṃ. Yato ca kho me, āvuso, bhagavā paṭhamaṃ pañhaṃ anumodi, tassa mayhaṃ, āvuso, etadahosi – divasaṃ cepi maṃ bhagavā etamatthaṃ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, divasampāhaṃ bhagavato etamatthaṃ byākareyyaṃ aññamaññehi padehi aññamaññehi pariyāyehi; rattiṃ cepi…pe… rattindivaṃ cepi maṃ bhagavā…pe… dve rattindivāni cepi maṃ bhagavā…pe… tīṇi… cattāri… pañca… cha… satta rattindivāni cepi maṃ bhagavā etamatthaṃ puccheyya aññamaññehi padehi aññamaññehi pariyāyehi, satta rattindivānipāhaṃ bhagavato etamatthaṃ byākareyyaṃ aññamaññehi padehi aññamaññehi pariyāyehī”ti.

“Sā hi, bhikkhu, sāriputtassa dhammadhātu suppaṭividdhā, yassā dhammadhātuyā suppaṭividdhattā divasaṃ cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ aññamaññehi padehi aññamaññehi pariyāyehi, divasampi me sāriputto etamatthaṃ byākareyya aññamaññehi padehi aññamaññehi pariyāyehi. Rattiṃ cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ aññamaññehi padehi aññamaññehi pariyāyehi, rattimpi me sāriputto etamatthaṃ byākareyya…pe… rattindivaṃ cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ, rattindivampi me sāriputto etamatthaṃ byākareyya… dve rattindivāni cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ, dve rattindivānipi me sāriputto etamatthaṃ byākareyya… tīṇi rattindivāni cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ, tīṇi rattindivānipi me sāriputto etamatthaṃ byākareyya… cattāri rattindivāni cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ, cattāri rattindivānipi me sāriputto etamatthaṃ byākareyya… pañca rattindivāni cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ, pañca rattindivānipi me sāriputto etamatthaṃ byākareyya… cha rattindivāni cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ, cha rattindivānipi me sāriputto etamatthaṃ byākareyya… satta rattindivāni cepāhaṃ sāriputtaṃ etamatthaṃ puccheyyaṃ aññamaññehi padehi aññamaññehi pariyāyehi, satta rattindivānipi me sāriputto etamatthaṃ byākareyya aññamaññehi padehi aññamaññehi pariyāyehī”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［三二］ 第二 伽拉罗

一 [那时，世尊]住在舍卫城。

二 那时，伽拉罗刹利比丘，走近尊者舍利弗。走近后，与尊者舍利弗互相问候、交谈了值得记忆的寒暄话语后，坐在一旁。

三 坐在一旁的伽拉罗刹利比丘，对尊者舍利弗这样说道：

“友！舍利弗！Moḷiyaphagguna比丘已经舍戒还俗了。”

“我想，那位尊者是在这法与律中，没有得到慰藉。”

四 “然而，尊者舍利弗在这法与律中得到慰藉了吗？”

“友！我在这法与律中，是没有困惑的。”

五 “友！对于未来的事情，又怎么样呢？”

“友，我对于未来的事情，是没有疑惑的。”

六 那时，伽拉罗刹利比丘就从座位上起来，来到世尊所在的地方。到了之后，礼敬世尊，坐在一旁。

七 坐在一旁的伽拉罗刹利比丘，对世尊这样说道：“大德！尊者舍利弗宣称证得了究竟智：‘我了知：生已尽，梵行已立，所作已办，不再有此生。’”

八 那时，世尊召唤一位比丘说：“来，比丘！你用我的话告诉舍利弗：‘友！舍利弗！导师叫你。’”

九 “是，大德！”那位比丘应答世尊后，就到尊者舍利弗那里。到了之后，对舍利弗说：“友！舍利弗！导师叫你。”

一〇 “是，友！”尊者舍利弗回答那位比丘后，来到世尊那里。到了之后，礼敬世尊，坐在一旁。

二

一一 世尊对坐在一旁的尊者舍利弗说：“舍利弗！你宣称证得了究竟智：‘我了知：生已尽，梵行已立，所作已办，不再有此生。’这是真的吗？”

“大德！这个意思不是用这些言词、这些文句表达的。”

一二 “舍利弗！善家子弟是通过任何方式宣说究竟智的，那么所宣说的就应当被视为他所宣说的。”

一三 “大德！我不是也这样说吗——‘大德！这个意思不是用这些言词、这些文句表达的’？”

一四 “舍利弗！如果有人这样问你：‘友！舍利弗！你是怎样知道、怎样看见而宣说究竟智——“我了知：生已尽，梵行已立，所作已办，不再有此生”呢？’舍利弗！你被这样问时，会怎么回答呢？”

一五 “大德！如果有人这样问我：‘友！舍利弗！你是怎样知道、怎样看见而宣说究竟智——“我了知：生已尽，梵行已立，所作已办，不再有此生”呢？’大德！我被这样问时，会这样回答：

一六 ‘友！导致生的那个因缘，由于那个因缘的灭尽，(我)在(因缘)灭尽时了知(生)已尽。了知(生)已尽后，我了知：“生已尽，梵行已立，所作已办，不再有此生。”’

大德！被这样问时，我就会这样回答。”

一七 “舍利弗！如果再这样问你：‘友！舍利弗！那么，生是以什么为因缘、以什么为集起、以什么为根源、以什么为起源的呢？’舍利弗！你被这样问时，会怎么回答呢？”

一八 “大德！如果这样问我：‘友！舍利弗！生又以什么为因缘……以什么为起源呢？’大德！我被这样问时，会这样回答：‘友！生是以有为因缘、以有为集起、从有而生、以有为起源的。’

大德！对这样的问题，我这样回答。”

一九 “舍利弗！如果又这样问你：‘友！舍利弗！有又以什么为因缘、以什么为集起、从什么而生、以什么为起源的呢？’舍利弗！你被这样问时，会怎么回答呢？”

二〇 “大德！如果这样问我：‘友！舍利弗！有又以什么为因缘……以什么为起源呢？’大德！被这样问时，我这样回答：‘友！有是以取为因缘、以取为集起、从取而生、以取为起源的。’

大德！被这样问时，我这样回答。”

二一 “舍利弗！如果又这样问你：‘友！取以什么为因缘……？’”

二二～二三 “舍利弗！如果这样问你：‘友！爱又以什么为因缘、以什么为集起、从什么而生，以什么为起源的呢？’舍利弗！被这样问时，你如何回答呢？”

二四 “大德！如果这样问我：‘友！舍利弗！爱又以什么为因缘、以什么为集起、从什么而生，以什么为起源的呢？’大德！被这样问时，我这样回答：‘友！爱是以受为因缘、以受为集起、从受而生、以受为起源的。’大德！被这样问时，我这样回答。”

二五 “舍利弗！如果又这样问你：‘友！舍利弗！你是怎样知道、怎样看见时，对于各种受的喜爱不再生起的呢？’舍利弗！被这样问时，你如何回答呢？”

二六 “大德！如果这样问我：‘友！怎样知道，怎样看见时，对于各种受的喜爱不再生起呢？’大德！被这样问时，我这样回答：

二七 ‘友！有这三种受。哪三种呢？乐受、苦受、不苦不乐受。友！这三种受都是无常的。凡是无常的，就是苦，这样了知后，对于各种受的喜爱就不再生起了。’

大德！被这样问时，我这样回答。”

二八 “善哉，善哉！舍利弗！舍利弗！这也是简要回答此义的方法——‘凡是任何所感受到的，都在苦之中。’”

二九 “舍利弗！如果又这样问你：‘友！舍利弗！你是通过怎样的解脱而宣说究竟智——“我了知：生已尽，梵行已立，所作已办，不再有此生”呢？’舍利弗！对这样的问题，你如何回答呢？”

三〇 “大德！如果这样问我：‘友！舍利弗！你是通过怎样的解脱而宣说究竟智——“我了知：生已尽，梵行已立，所作已办，不再有此生”呢？’大德！对这样的问题，我这样回答：

三一 ‘友！我是通过内在的解脱，由于一切取的灭尽，我如此安住于正念，使得安住于正念时诸漏不再流注，我也不轻视自己。’

大德！对这样的问题，我这样回答。”

三二 “舍利弗！善哉！善哉！舍利弗！这也是简要说明此义的方法：‘对于沙门所说的那些漏，我没有困惑，我已断尽它们，对此没有疑惑。’”

三三 世尊说完这些话，善逝就从座位上起来，进入了住所。

三

三四 尊者舍利弗在世尊离开后不久，对诸比丘说：

三五 “友们！先前我未曾被告知时，世尊问我第一个问题，那时我有些迟钝。当世尊对我第一个问题的回答表示认可时，友们！我就这样想：

三六 ‘即使世尊一整天用不同的言词、不同的方式问我这个义理，我也能一整天用不同的言词、不同的方式回答世尊这个义理。

三七 即使世尊一整夜用不同的言词、不同的方式问我这个义理，我也能一整夜用不同的言词、不同的方式回答世尊这个义理。

三八 即使世尊一整天一整夜用不同的言词、不同的方式问我这个义理，我也能一整天一整夜用不同的言词、不同的方式回答世尊这个义理。

三九 即使世尊两天两夜，问我这个义理，我也能两天两夜，回答世尊这个义理。

四〇 即使世尊三天三夜，问我这个义理，我也能三天三夜，回答世尊这个义理。

四一 即使世尊四天四夜，问我这个义理，我也能四天四夜，回答世尊这个义理。

四二 即使世尊五天五夜，问我这个义理，我也能五天五夜，回答世尊这个义理。

四三 即使世尊六天六夜，问我这个义理，我也能六天六夜，回答世尊这个义理。

四四 即使世尊七天七夜用不同的言词、不同的方式问我这个义理，我也能七天七夜用不同的言词、不同的方式回答世尊这个义理。’”

四

四五 那时，伽拉罗刹利比丘，就从座位上起来，走近世尊。走近后，礼敬世尊，坐在一旁。

四六 坐在一旁的伽拉罗刹利比丘，对世尊这样说道：

“大德！尊者舍利弗作了这样的狮子吼：‘友们！先前我未曾被告知时，世尊问我第一个问题，那时我有些迟钝。当世尊对我第一个问题的回答表示认可时，友们！我就这样想：即使世尊一整天用不同的言词、不同的方式问我这个义理，我也能一整天用不同的言词、不同的方式回答世尊这个义理。即使世尊一整夜……一整天一整夜……即使世尊两天两夜……三、四、五、六、七天七夜用不同的言词、不同的方式问我这个义理，我也能七天七夜用不同的言词、不同的方式回答世尊这个义理。’”

四七 “比丘！正是这样，舍利弗已善于洞察法界。由于他善于洞察法界，即使我一整天用不同的言词、不同的方式问舍利弗这个义理，舍利弗也能一整天用不同的言词、不同的方式回答我。即使我一整夜用不同的言词、不同的方式问舍利弗，舍利弗也能一整夜回答我这个义理……即使我一整天一整夜问舍利弗这个义理，舍利弗也能一整天一整夜回答我这个义理。即使我两天两夜问舍利弗这个义理，舍利弗也能两天两夜回答我这个义理。即使我三天三夜问舍利弗这个义理，舍利弗也能三天三夜回答我这个义理。即使我四天四夜问舍利弗这个义理，舍利弗也能四天四夜回答我这个义理。即使我五天五夜问舍利弗这个义理，舍利弗也能五天五夜回答我这个义理。即使我六天六夜问舍利弗这个义理，舍利弗也能六天六夜回答我这个义理。即使我七天七夜用不同的言词、不同的方式问舍利弗这个义理，舍利弗也能七天七夜用不同的言词、不同的方式回答我这个义理。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2564.6.16 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.4 Kaḷārakhattiyavagga 伽拉罗刹利品 (SN 12.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.3 Ñāṇavatthusutta 智事 (SN 12.33)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Ñāṇavatthusuttaṃ

智事经

☆ 十二缘起（ Dvādasa-paṭicca-samuppāda ） ➾

《圣律·大品·大篇·大篇初诵·菩提树经》开示（十二缘起）：

“① 无明缘行；（ avijjāpaccayā saṅkhārā, ）

② 行缘识；（ saṅkhārapaccayā viññāṇaṃ, ）

③ 识缘名色；（ viññāṇapaccayā nāmarūpaṃ, ）

④ 名色缘六入处；（ nāmarūpapaccayā saḷāyatanaṃ, ）

⑤ 六入处缘触；（ saḷāyatanapaccayā phasso, ）

⑥ 触缘受；（ phassapaccayā vedanā, ）

⑦ 受缘爱；（ vedanāpaccayā taṇhā, ）

⑧ 爱缘取；（ taṇhāpaccayā upādānaṃ, ）

⑨ 取缘有；（ upādānapaccayā bhavo, ）

⑩ 有缘生；（ bhavapaccayā jāti, ）

⑪ 生缘老、死、愁、悲、苦、忧、恼。

（ jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti – ）

像这样，整个苦蕴就集起了。”

（ evametassa kevalassa dukkhakkhandhassa samudayo hoti. ）

卍　　　　卍　　　　卍

☆ 四十四智事：从44个地方内观道迹智的方法 ➾ 心 法师 整理于 佛历2564.6.15

44道迹法智：

㈠ 观苦法智；

㈡ 观集法智；

㈢ 观灭法智；

㈣ 观道法智；

➊ 生缘老死：

衰老、牙齿脱落、头发花白、皮肤褶皱、寿命衰减、根器败坏、死亡、消失、坏灭、死亡终结、五蕴分解、舍弃遗骸、命根断绝；

因为生的集起，所以有老死的集起；

因为生的寂灭，所以有老死的寂灭；

八圣道分是迅速到达老死寂灭的道迹。

➋ 有缘生：

诞生、得到生命、入胎、成形、出胎、五蕴显现、六根获得；

因为有的集起，所以有生的集起；

因为有的寂灭，所以有生的寂灭；

八圣道分是迅速到达生寂灭的道迹。

➌ 取缘有：

三有：欲有、色有、无色有；

因为取的集起，所以有有的集起；

因为取的寂灭，所以有有的寂灭；

八圣道分是迅速到达有寂灭的道迹。

➍ 爱缘取：

四取：欲取、见取、戒禁取、我语取；

因为爱的集起，所以有取的集起；

因为爱的寂灭，所以有取的寂灭；

八圣道分是迅速到达取寂灭的道迹。

➎ 受缘爱：

六爱身：色声香味触法爱；

因为受的集起，所以有爱的集起；

因为受的寂灭，所以有爱的寂灭；

八圣道分是迅速到达爱寂灭的道迹。

➏ 触缘受：

六受身：眼耳鼻舌身意触所生之受；

因为触的集起，所以有受的集起；

因为触的寂灭，所以有受的寂灭；

八圣道分是迅速到达受寂灭的道迹。

➐ 六入处缘触：

六触身：眼耳鼻舌身意触；

因为六入处集起，所以有触的集起；

因为六入处寂灭，所以有触的寂灭；

八圣道分是迅速到达触寂灭的道迹。

➑ 名色缘六入处：

六入处：眼耳鼻舌身意入处；

因为名色集起，所以有六入处的集起；

因为名色寂灭，所以有六入处的寂灭；

八圣道分是迅速到达六入处寂灭的道迹。

➒ 识缘名色：

名：受、想、思、触、作意，色：四大及色取蕴；

因为识的集起，所以有名色的集起；

因为识的寂灭，所以有名色的寂灭；

八圣道分是迅速到达名色寂灭的道迹。

➓ 行缘识：

六识身：眼耳鼻舌身意识；

因为行的集起，所以有识的集起；

因为行的寂灭，所以有识的寂灭；

八圣道分是迅速到达识寂灭的道迹。

⓫ 无明缘行：

三行：身行、语行、心行；

因为无明集起，所以有行的集起；

因为无明寂灭，所以有行的寂灭；

八圣道分是迅速到达行寂灭的道迹。

☆ 一百三十二智事：从132个地方内观四谛智的方法 ➾

～心 法师 整理于 佛历2564.6.16

132四谛类智：

㈠ 观苦类智；

㈡ 观集类智；

㈢ 观灭类智；

㈣ 观道类智；

➊ 现在世44四谛智：

圣弟子知现在世苦蕴的苦圣谛；

知现在世苦集的集圣谛；

知现在世苦灭的灭圣谛；

知现在世迅速到达苦灭道迹的道圣谛。

➋ 过去世44四谛智：

圣弟子知过去世苦蕴的苦圣谛；

知过去世苦集的集圣谛；

知过去世苦灭的灭圣谛；

知过去世迅速到达苦灭道迹的道圣谛。

➌ 未来世44四谛智：

圣弟子知未来世苦蕴的苦圣谛；

知未来世苦集的集圣谛；

知未来世苦灭的灭圣谛；

知未来世迅速到达苦灭道迹的道圣谛。

☆ 七十七智事：从77个地方内观法住智并亲证涅槃智的方法 ➾

～心 法师 整理于 佛历2564.6.16

77个法住智与涅槃智：

㈠㈢㈤ 洞察现在过去未来世集圣谛的法住智；

㈡㈣㈥ 洞察现在过去未来世灭圣谛的法住智；

㈦ 证漏尽法坏空法离贪染法灭法的涅槃智。

➊ 生缘老死：

缘于生而有老死；

没有生就没有老死；

观老死的法住智同样是寂灭的法则。

➋ 有缘生：

缘于有而有生；

没有有就没有生；

观生的法住智同样是寂灭的法则。

➌ 取缘有：

缘于取而有有；

没有取就没有有；

观有的法住智同样是寂灭的法则。

➍ 爱缘取：

缘于爱而有取；

没有爱就没有取；

观取的法住智同样是寂灭的法则。

➎ 受缘爱：

缘于受而有爱；

没有受就没有爱；

观爱的法住智同样是寂灭的法则。

➏ 触缘受：

缘于触而有受；

没有触就没有受；

观受的法住智同样是寂灭的法则。

➐ 六入处缘触：

缘于六入处而有触；

没有六入处就没有触；

观触的法住智同样是寂灭的法则。

➑ 名色缘六入处：

缘于名色而有六入处；

没有名色就没有六入处；

观六入处的法住智同样是寂灭的法则。

➒ 识缘名色：

缘于识而有名色；

没有识就没有名色；

观名色的法住智同样是寂灭的法则。

➓ 行缘识：

缘于行而有识；

没有行就没有识；

观识的法住智同样是寂灭的法则。

⓫ 无明缘行：

缘于无明而有行；

没有无明就没有行；

观行的法住智同样是寂灭的法则。

第一品 ✫ 简介四十四智事 Katamāni catucattārīsaṃ ñāṇavatthūni?

33. Sāvatthiyaṃ…pe…

[那时，世尊]住在舍卫城。

“catucattārīsaṃ vo, bhikkhave, ñāṇavatthūni desessāmi, taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti.

那时，世尊说：“诸比丘！我将为你们解说四十四智事，你们要仔细听，好好思考；我马上要说了。”

“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“是，大德！”那些比丘回答世尊。

“Katamāni [katamāni ca (syā. kaṃ. pī. ka.)], bhikkhave, catucattārīsaṃ ñāṇavatthūni?

世尊说：“诸比丘！什么是四十四智事呢？

Jarāmaraṇe ñāṇaṃ, jarāmaraṇasamudaye ñāṇaṃ, jarāmaraṇanirodhe ñāṇaṃ, jarāmaraṇanirodhagāminiyā paṭipadāya ñāṇaṃ;

① 关于老死的智、② 关于老死集起的智、③ 关于老死寂灭的智、④ 关于迅速到达老死寂灭之道的智；

jātiyā ñāṇaṃ, jātisamudaye ñāṇaṃ, jātinirodhe ñāṇaṃ, jātinirodhagāminiyā paṭipadāya ñāṇaṃ;

⑤ 关于生的智、⑥ 关于生集起的智、⑦ 关于生寂灭的智、⑧ 关于迅速到达生寂灭之道的智；

bhave ñāṇaṃ, bhavasamudaye ñāṇaṃ, bhavanirodhe ñāṇaṃ, bhavanirodhagāminiyā paṭipadāya ñāṇaṃ;

⑨ 关于有的智、⑩ 关于有集起的智、⑪ 关于有寂灭的智、⑫ 关于迅速到达有寂灭之道的智；

upādāne ñāṇaṃ, upādānasamudaye ñāṇaṃ, upādānanirodhe ñāṇaṃ, upādānanirodhagāminiyā paṭipadāya ñāṇaṃ;

⑬ 关于取的智、⑭ 关于取集起的智、⑮ 关于取寂灭的智、⑯ 关于迅速到达取寂灭之道的智；

taṇhāya ñāṇaṃ, taṇhāsamudaye ñāṇaṃ, taṇhānirodhe ñāṇaṃ, taṇhānirodhagāminiyā paṭipadāya ñāṇaṃ;

⑰ 关于爱的智、⑱ 关于爱集起的智、⑲ 关于爱寂灭的智、⑳ 关于迅速到达爱寂灭之道的智；

vedanāya ñāṇaṃ, vedanāsamudaye ñāṇaṃ, vedanānirodhe ñāṇaṃ, vedanānirodhagāminiyā paṭipadāya ñāṇaṃ;

㉑ 关于受的智、㉒ 关于受集起的智、㉓ 关于受寂灭的智、㉔ 关于迅速到达受寂灭之道的智；

phasse ñāṇaṃ…pe…

㉕ 关于触的智、㉖ 关于触集起的智、㉗ 关于触寂灭的智、㉘ 关于迅速到达触寂灭之道的智；

saḷāyatane ñāṇaṃ…

㉙ 关于六入处的智、㉚ 关于六入处集起的智、㉛ 关于六入处寂灭的智、㉜ 关于迅速到达六入处寂灭之道的智；

nāmarūpe ñāṇaṃ…

㉝ 关于名色的智、㉞ 关于名色集起的智、㉟ 关于名色寂灭的智、㊱ 关于迅速到达名色寂灭之道的智；

viññāṇe ñāṇaṃ…

㊲ 关于识的智、㊳ 关于识集起的智、㊴ 关于识寂灭的智、㊵ 关于迅速到达识寂灭之道的智；

saṅkhāresu ñāṇaṃ, saṅkhārasamudaye ñāṇaṃ, saṅkhāranirodhe ñāṇaṃ, saṅkhāranirodhagāminiyā paṭipadāya ñāṇaṃ.

㊶ 关于行的智、㊷ 关于行集起的智、㊸ 关于行寂灭的智、㊹ 关于迅速到达行寂灭之道的智。

Imāni vuccanti, bhikkhave, catucattārīsaṃ ñāṇavatthūni.

诸比丘！这些（道迹智）就被称为：‘四十四智事！’

第二品 ✫ 详说四十四智事 Catucattārīsaṃ ñāṇavatthūni

第一章 ✩ 生缘老死四智 Jātipaccayā jarāmaraṇaṃ

第一节 ❦ 四圣谛之四智 Cattāri ñāṇāni

一、 苦智 Dukkhe ñāṇaṃ

“Katamañca, bhikkhave, jarāmaraṇaṃ?

诸比丘！什么是老死呢？

Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko, ayaṃ vuccati jarā.

凡是各种众生种类中，各种众生的衰老、老朽、牙齿脱落、头发花白、皮肤褶皱、寿命的衰减、诸根的老熟，这被称为：‘老！’

Yā tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālakiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo. Idaṃ vuccati maraṇaṃ. I

凡是各种众生种类中，各种众生从此处死、去世、崩溃、消失、死亡、命终、五蕴的破坏、遗骸的抛弃（命根被完全切断），这被称为：‘死！’

ti ayañca jarā, idañca maraṇaṃ;

像这样，那个‘老’与这个‘死’；

idaṃ vuccati, bhikkhave, jarāmaraṇaṃ.

诸比丘！这被称为：‘老死！’

二、 集智 Dukkhasamudaye ñāṇaṃ

“Jātisamudayā jarāmaraṇasamudayo;

因为生的集起，所以有老死的集起。

三、 灭智 Dukkhanirodhe ñāṇaṃ

jātinirodhā jarāmaraṇanirodho;

因为生的寂灭，所以有老死的寂灭。

四、 道智 Dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ

ayameva ariyo aṭṭhaṅgiko maggo jarāmaraṇanirodhagāminī paṭipadā,

这八圣道分，就是迅速到达老死寂灭的道迹。

seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

即：⑴ 正见、⑵ 正思维、⑶ 正语、⑷ 正业、⑸ 正命、⑹ 正精进、⑺ 正念、⑻ 正定。

第二节 ❦ 法智（道迹智） Dhamme ñāṇaṃ

“Yato kho, bhikkhave, ariyasāvako evaṃ jarāmaraṇaṃ pajānāti, evaṃ jarāmaraṇasamudayaṃ pajānāti, evaṃ jarāmaraṇanirodhaṃ pajānāti, evaṃ jarāmaraṇanirodhagāminiṃ paṭipadaṃ pajānāti,

诸比丘！① 圣弟子这样了知老死、② 这样了知老死的集起、③ 这样了知老死的寂灭、④ 这样了知迅速到达老死寂灭的道迹。

idamassa dhamme ñāṇaṃ.

这就是他的（指道迹智，总共四十四智事）‘法智’。

第三节 ❦ 类智（四谛智） Anvaye ñāṇaṃ

一、 现在世道迹 Akālikena

So iminā dhammena diṭṭhena viditena akālikena pattena pariyogāḷhena atītānāgatena yaṃ neti.

他通过这（当下的）法，已被看见、已被了知、是无时的、已达到的、已深入的，来推知过去和未来——

二、 过去世道迹 Atītamaddhānaṃ

“Ye kho keci atītamaddhānaṃ samaṇā vā brāhmaṇā vā jarāmaraṇaṃ abbhaññaṃsu, jarāmaraṇasamudayaṃ abbhaññaṃsu, jarāmaraṇanirodhaṃ abbhaññaṃsu, jarāmaraṇanirodhagāminiṃ paṭipadaṃ abbhaññaṃsu,

“过去，凡是任何沙门或婆罗门，他们彻底了知了老死、彻底了知了老死的集起、彻底了知了老死的寂灭、彻底了知了迅速到达老死寂灭的道迹，

sabbe te evameva abbhaññaṃsu, seyyathāpāhaṃ etarahi.

所有这些人，都正是像我现在这样彻底了知的。

三、 未来世道迹 Anāgatamaddhānaṃ

“Yepi hi keci anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā jarāmaraṇaṃ abhijānissanti, jarāmaraṇasamudayaṃ abhijānissanti, jarāmaraṇanirodhaṃ abhijānissanti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ abhijānissanti,

“未来，凡是任何沙门或婆罗门，他们将彻底了知老死、将彻底了知老死的集起、将彻底了知老死的寂灭、将彻底了知迅速到达老死寂灭的道迹，

sabbe te evameva abhijānissanti, seyyathāpāhaṃ etarahīti.

所有这些人，也都将会像我现在这样彻底了知的。”

Idamassa anvaye ñāṇaṃ.

这就是他的（指四谛智，总共一百三十二智事）‘类智’。

第四节 ❦ 法智与类智 ➾ 涅槃智 Nirodhadhammanti ñāṇaṃ - nibbāne ñāṇaṃ

“Yato kho, bhikkhave, ariyasāvakassa imāni dve ñāṇāni parisuddhāni honti pariyodātāni –

诸比丘！当圣弟子的这两种智变得清净、纯净时——

dhamme ñāṇañca anvaye ñāṇañca.

即‘法智’与‘类智’。

Ayaṃ vuccati, bhikkhave, ariyasāvako

诸比丘！这位圣弟子就被称为——

diṭṭhisampanno itipi,

‘具足正见者’；

dassanasampanno itipi,

‘具足见者’；

āgato imaṃ saddhammaṃ itipi,

‘已来到这正法者’；

passati imaṃ saddhammaṃ itipi,

‘得见这正法者’；

sekkhena ñāṇena samannāgato itipi,

‘具足有学之智者’；

sekkhāya vijjāya samannāgato itipi,

‘具足有学之明者’；

dhammasotaṃ samāpanno itipi,

‘已入法流者’；

ariyo nibbedhikapañño itipi,

‘具足决择慧的圣者’；

amatadvāraṃ āhacca tiṭṭhati itipīti.

‘已敲击不死之门而住立者。’

卍　　　　卍　　　　卍

第二章 ✩ 有缘生四智 Bhavapaccayā jāti

第一节 ❦ 四圣谛之四智 Cattāri ñāṇāni

一、 苦智 Dukkhe ñāṇaṃ

“Katamā ca, bhikkhave, jāti…pe…

[“Katamā ca, bhikkhave, jāti?

诸比丘！什么是生呢？

Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti nibbatti abhinibbatti khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho.

凡是各种众生种类中，各种众生的诞生、产生、入胎、出生、完全出生、诸蕴的显现、诸入处的获得。

Ayaṃ vuccati, bhikkhave, jāti.]

诸比丘！这被称为：‘生！’

二、 集智 Dukkhasamudaye ñāṇaṃ

因为有的集起，所以有生的集起。

三、 灭智 Dukkhanirodhe ñāṇaṃ

因为有的寂灭，所以有生的寂灭。

四、 道智 Dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ

这八圣道分，就是迅速到达生寂灭的道迹。

即：⑴ 正见、⑵ 正思维、⑶ 正语、⑷ 正业、⑸ 正命、⑹ 正精进、⑺ 正念、⑻ 正定。

第二节 ❦ 法智（道迹智） Dhamme ñāṇaṃ

诸比丘！⑤ 圣弟子这样了知生、⑥ 这样了知生的集起、⑦ 这样了知生的寂灭、⑧ 这样了知迅速到达生寂灭的道迹。

这就是他的（指道迹智，总共四十四智事）‘法智’。

第三节 ❦ 类智（四谛智） Anvaye ñāṇaṃ

一、 现在世道迹 Akālikena

他通过这（当下的）法，已被看见、已被了知、是无时的、已达到的、已深入的，来推知过去和未来——

二、 过去世道迹 Atītamaddhānaṃ

“过去，凡是任何沙门或婆罗门，他们彻底了知了生、彻底了知了生的集起、彻底了知了生的寂灭、彻底了知了迅速到达生寂灭的道迹，

所有这些人，都正是像我现在这样彻底了知的。

三、 未来世道迹 Anāgatamaddhānaṃ

“未来，凡是任何沙门或婆罗门，他们将彻底了知生、将彻底了知生的集起、将彻底了知生的寂灭、将彻底了知迅速到达生寂灭的道迹，

所有这些人，也都将会像我现在这样彻底了知的。”

这就是他的（指四谛智，总共一百三十二智事）‘类智’。

第四节 ❦ 法智与类智 ➾ 涅槃智 Nirodhadhammanti ñāṇaṃ - nibbāne ñāṇaṃ

诸比丘！当圣弟子的这两种智变得清净、纯净时——

即‘法智’与‘类智’。

诸比丘！这位圣弟子就被称为——

‘具足正见者’；

‘具足见者’；

‘已来到这正法者’；

‘得见这正法者’；

‘具足有学之智者’；

‘具足有学之明者’；

‘已入法流者’；

‘具足决择慧的圣者’；

‘已敲击不死之门而住立者。’

卍　　　　卍　　　　卍

第三章 ✩ 取缘有四智 Upādānapaccayā bhavo

第一节 ❦ 四圣谛之四智 Cattāri ñāṇāni

一、 苦智 Dukkhe ñāṇaṃ

katamo ca, bhikkhave, bhavo…

[“Katamo ca, bhikkhave, bhavo?

诸比丘！什么是有呢？

Tayo me, bhikkhave, bhavā – kāmabhavo, rūpabhavo, arūpabhavo.

诸比丘！有这三种有：欲有、色有、无色有。

Ayaṃ vuccati, bhikkhave, bhavo.]

诸比丘！这被称为：‘有！’

二、 集智 Dukkhasamudaye ñāṇaṃ

因为取的集起，所以有有的集起。

三、 灭智 Dukkhanirodhe ñāṇaṃ

因为取的寂灭，所以有有的寂灭。

四、 道智 Dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ

这八圣道分，就是迅速到达有寂灭的道迹。

即：⑴ 正见、⑵ 正思维、⑶ 正语、⑷ 正业、⑸ 正命、⑹ 正精进、⑺ 正念、⑻ 正定。

第二节 ❦ 法智（道迹智） Dhamme ñāṇaṃ

诸比丘！⑨ 圣弟子这样了知有、⑩ 这样了知有的集起、⑪ 这样了知有的寂灭、⑫ 这样了知迅速到达有寂灭的道迹。

这就是他的（指道迹智，总共四十四智事）‘法智’。

第三节 ❦ 类智（四谛智） Anvaye ñāṇaṃ

一、 现在世道迹 Akālikena

他通过这（当下的）法，已被看见、已被了知、是无时的、已达到的、已深入的，来推知过去和未来——

二、 过去世道迹 Atītamaddhānaṃ

“过去，凡是任何沙门或婆罗门，他们彻底了知了有、彻底了知了有的集起、彻底了知了有的寂灭、彻底了知了迅速到达有寂灭的道迹，

所有这些人，都正是像我现在这样彻底了知的。

三、 未来世道迹 Anāgatamaddhānaṃ

“未来，凡是任何沙门或婆罗门，他们将彻底了知有、将彻底了知有的集起、将彻底了知有的寂灭、将彻底了知迅速到达有寂灭的道迹，

所有这些人，也都将会像我现在这样彻底了知的。”

这就是他的（指四谛智，总共一百三十二智事）‘类智’。

第四节 ❦ 法智与类智 ➾ 涅槃智 Nirodhadhammanti ñāṇaṃ - nibbāne ñāṇaṃ

诸比丘！当圣弟子的这两种智变得清净、纯净时——

即‘法智’与‘类智’。

诸比丘！这位圣弟子就被称为——

‘具足正见者’；

‘具足见者’；

‘已来到这正法者’；

‘得见这正法者’；

‘具足有学之智者’；

‘具足有学之明者’；

‘已入法流者’；

‘具足决择慧的圣者’；

‘已敲击不死之门而住立者。’

卍　　　　卍　　　　卍

第四章 ✩ 爱缘取四智 Taṇhāpaccayā upādānaṃ

第一节 ❦ 四圣谛之四智 Cattāri ñāṇāni

一、 苦智 Dukkhe ñāṇaṃ

katamañca, bhikkhave, upādānaṃ…

[“Katamañca, bhikkhave, upādānaṃ?

诸比丘！什么是取呢？

Cattārimāni, bhikkhave, upādānāni – kāmupādānaṃ, diṭṭhupādānaṃ, sīlabbatupādānaṃ, attavādupādānaṃ.

诸比丘！有这四种取：欲取、见取、戒禁取、我语取。

Idaṃ vuccati, bhikkhave, upādānaṃ.]

诸比丘！这被称为：‘取！’

二、 集智 Dukkhasamudaye ñāṇaṃ

因为爱的集起，所以有取的集起。

三、 灭智 Dukkhanirodhe ñāṇaṃ

因为爱的寂灭，所以有取的寂灭。

四、 道智 Dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ

这八圣道分，就是迅速到达取寂灭的道迹。

即：⑴ 正见、⑵ 正思维、⑶ 正语、⑷ 正业、⑸ 正命、⑹ 正精进、⑺ 正念、⑻ 正定。

第二节 ❦ 法智（道迹智） Dhamme ñāṇaṃ

诸比丘！⑬ 圣弟子这样了知取、⑭ 这样了知取的集起、⑮ 这样了知取的寂灭、⑯ 这样了知迅速到达取寂灭的道迹。

这就是他的（指道迹智，总共四十四智事）‘法智’。

第三节 ❦ 类智（四谛智） Anvaye ñāṇaṃ

一、 现在世道迹 Akālikena

他通过这（当下的）法，已被看见、已被了知、是无时的、已达到的、已深入的，来推知过去和未来——

二、 过去世道迹 Atītamaddhānaṃ

“过去，凡是任何沙门或婆罗门，他们彻底了知了取、彻底了知了取的集起、彻底了知了取的寂灭、彻底了知了迅速到达取寂灭的道迹，

所有这些人，都正是像我现在这样彻底了知的。

三、 未来世道迹 Anāgatamaddhānaṃ

“未来，凡是任何沙门或婆罗门，他们将彻底了知取、将彻底了知取的集起、将彻底了知取的寂灭、将彻底了知迅速到达取寂灭的道迹，

所有这些人，也都将会像我现在这样彻底了知的。”

这就是他的（指四谛智，总共一百三十二智事）‘类智’。

第四节 ❦ 法智与类智 ➾ 涅槃智 Nirodhadhammanti ñāṇaṃ - nibbāne ñāṇaṃ

诸比丘！当圣弟子的这两种智变得清净、纯净时——

即‘法智’与‘类智’。

诸比丘！这位圣弟子就被称为——

‘具足正见者’；

‘具足见者’；

‘已来到这正法者’；

‘得见这正法者’；

‘具足有学之智者’；

‘具足有学之明者’；

‘已入法流者’；

‘具足决择慧的圣者’；

‘已敲击不死之门而住立者。’

卍　　　　卍　　　　卍

第五章 ✩ 受缘爱四智 Vedanāpaccayā taṇhā

第一节 ❦ 四圣谛之四智 Cattāri ñāṇāni

一、 苦智 Dukkhe ñāṇaṃ

katamā ca, bhikkhave taṇhā…

[“Katamā ca, bhikkhave, taṇhā?

诸比丘！什么是爱呢？

Chayime, bhikkhave, taṇhākāyā – rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā.

诸比丘！有这六种爱身：色爱、声爱、香爱、味爱、触爱、法爱。

Ayaṃ vuccati, bhikkhave, taṇhā.]

诸比丘！这被称为：‘爱！’

二、 集智 Dukkhasamudaye ñāṇaṃ

因为受的集起，所以有爱的集起。

三、 灭智 Dukkhanirodhe ñāṇaṃ

因为受的寂灭，所以有爱的寂灭。

四、 道智 Dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ

这八圣道分，就是迅速到达爱寂灭的道迹。

即：⑴ 正见、⑵ 正思维、⑶ 正语、⑷ 正业、⑸ 正命、⑹ 正精进、⑺ 正念、⑻ 正定。

第二节 ❦ 法智（道迹智） Dhamme ñāṇaṃ

诸比丘！⑰ 圣弟子这样了知爱、⑱ 这样了知爱的集起、⑲ 这样了知爱的寂灭、⑳ 这样了知迅速到达爱寂灭的道迹。

这就是他的（指道迹智，总共四十四智事）‘法智’。

第三节 ❦ 类智（四谛智） Anvaye ñāṇaṃ

一、 现在世道迹 Akālikena

他通过这（当下的）法，已被看见、已被了知、是无时的、已达到的、已深入的，来推知过去和未来——

二、 过去世道迹 Atītamaddhānaṃ

“过去，凡是任何沙门或婆罗门，他们彻底了知了爱、彻底了知了爱的集起、彻底了知了爱的寂灭、彻底了知了迅速到达爱寂灭的道迹，

所有这些人，都正是像我现在这样彻底了知的。

三、 未来世道迹 Anāgatamaddhānaṃ

“未来，凡是任何沙门或婆罗门，他们将彻底了知爱、将彻底了知爱的集起、将彻底了知爱的寂灭、将彻底了知迅速到达爱寂灭的道迹，

所有这些人，也都将会像我现在这样彻底了知的。”

这就是他的（指四谛智，总共一百三十二智事）‘类智’。

第四节 ❦ 法智与类智 ➾ 涅槃智 Nirodhadhammanti ñāṇaṃ - nibbāne ñāṇaṃ

诸比丘！当圣弟子的这两种智变得清净、纯净时——

即‘法智’与‘类智’。

诸比丘！这位圣弟子就被称为——

‘具足正见者’；

‘具足见者’；

‘已来到这正法者’；

‘得见这正法者’；

‘具足有学之智者’；

‘具足有学之明者’；

‘已入法流者’；

‘具足决择慧的圣者’；

‘已敲击不死之门而住立者。’

卍　　　　卍　　　　卍

第六章 ✩ 触缘受四智 Phassapaccayā vedanā

第一节 ❦ 四圣谛之四智 Cattāri ñāṇāni

一、 苦智 Dukkhe ñāṇaṃ

katamā ca, bhikkhave, vedanā…

[“Katamā ca, bhikkhave, vedanā?

诸比丘！什么是受呢？

Chayime, bhikkhave, vedanākāyā – cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā.

诸比丘！有这六种受身：眼触所生之受，耳触所生之受，鼻触所生之受，舌触所生之受，身触所生之受，意触所生之受。

Ayaṃ vuccati, bhikkhave, vedanā.]

诸比丘！这被称为：‘受！’

二、 集智 Dukkhasamudaye ñāṇaṃ

因为触的集起，所以有受的集起。

三、 灭智 Dukkhanirodhe ñāṇaṃ

因为触的寂灭，所以有受的寂灭。

四、 道智 Dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ

这八圣道分，就是迅速到达受寂灭的道迹。

即：⑴ 正见、⑵ 正思维、⑶ 正语、⑷ 正业、⑸ 正命、⑹ 正精进、⑺ 正念、⑻ 正定。

第二节 ❦ 法智（道迹智） Dhamme ñāṇaṃ

诸比丘！㉑ 圣弟子这样了知受、㉒ 这样了知受的集起、㉓ 这样了知受的寂灭、㉔ 这样了知迅速到达受寂灭的道迹。

这就是他的（指道迹智，总共四十四智事）‘法智’。

第三节 ❦ 类智（四谛智） Anvaye ñāṇaṃ

一、 现在世道迹 Akālikena

他通过这（当下的）法，已被看见、已被了知、是无时的、已达到的、已深入的，来推知过去和未来——

二、 过去世道迹 Atītamaddhānaṃ

“过去，凡是任何沙门或婆罗门，他们彻底了知了受、彻底了知了受的集起、彻底了知了受的寂灭、彻底了知了迅速到达受寂灭的道迹，

所有这些人，都正是像我现在这样彻底了知的。

三、 未来世道迹 Anāgatamaddhānaṃ

“未来，凡是任何沙门或婆罗门，他们将彻底了知受、将彻底了知受的集起、将彻底了知受的寂灭、将彻底了知迅速到达受寂灭的道迹，

所有这些人，也都将会像我现在这样彻底了知的。”

这就是他的（指四谛智，总共一百三十二智事）‘类智’。

第四节 ❦ 法智与类智 ➾ 涅槃智 Nirodhadhammanti ñāṇaṃ - nibbāne ñāṇaṃ

诸比丘！当圣弟子的这两种智变得清净、纯净时——

即‘法智’与‘类智’。

诸比丘！这位圣弟子就被称为——

‘具足正见者’；

‘具足见者’；

‘已来到这正法者’；

‘得见这正法者’；

‘具足有学之智者’；

‘具足有学之明者’；

‘已入法流者’；

‘具足决择慧的圣者’；

‘已敲击不死之门而住立者。’

卍　　　　卍　　　　卍

第七章 ✩ 六入处缘触四智 Saḷāyatanapaccayā phasso

第一节 ❦ 四圣谛之四智 Cattāri ñāṇāni

一、 苦智 Dukkhe ñāṇaṃ

katamo ca, bhikkhave, phasso…

[“Katamo ca, bhikkhave, phasso?

诸比丘！什么是触呢？

Chayime, bhikkhave, phassakāyā – cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso.

诸比丘！有这六种触身：眼触、耳触、鼻触、舌触、身触、意触。

Ayaṃ vuccati, bhikkhave, phasso.]

诸比丘！这被称为：‘触！’

二、 集智 Dukkhasamudaye ñāṇaṃ

因为六入处的集起，所以有触的集起。

三、 灭智 Dukkhanirodhe ñāṇaṃ

因为六入处的寂灭，所以有触的寂灭。

四、 道智 Dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ

这八圣道分，就是迅速到达触寂灭的道迹。

即：⑴ 正见、⑵ 正思维、⑶ 正语、⑷ 正业、⑸ 正命、⑹ 正精进、⑺ 正念、⑻ 正定。

第二节 ❦ 法智（道迹智） Dhamme ñāṇaṃ

诸比丘！㉕ 圣弟子这样了知触、㉖ 这样了知触的集起、㉗ 这样了知触的寂灭、㉘ 这样了知迅速到达触寂灭的道迹。

这就是他的（指道迹智，总共四十四智事）‘法智’。

第三节 ❦ 类智（四谛智） Anvaye ñāṇaṃ

一、 现在世道迹 Akālikena

他通过这（当下的）法，已被看见、已被了知、是无时的、已达到的、已深入的，来推知过去和未来——

二、 过去世道迹 Atītamaddhānaṃ

“过去，凡是任何沙门或婆罗门，他们彻底了知了触、彻底了知了触的集起、彻底了知了触的寂灭、彻底了知了迅速到达触寂灭的道迹，

所有这些人，都正是像我现在这样彻底了知的。

三、 未来世道迹 Anāgatamaddhānaṃ

“未来，凡是任何沙门或婆罗门，他们将彻底了知触、将彻底了知触的集起、将彻底了知触的寂灭、将彻底了知迅速到达触寂灭的道迹，

所有这些人，也都将会像我现在这样彻底了知的。”

这就是他的（指四谛智，总共一百三十二智事）‘类智’。

第四节 ❦ 法智与类智 ➾ 涅槃智 Nirodhadhammanti ñāṇaṃ - nibbāne ñāṇaṃ

诸比丘！当圣弟子的这两种智变得清净、纯净时——

即‘法智’与‘类智’。

诸比丘！这位圣弟子就被称为——

‘具足正见者’；

‘具足见者’；

‘已来到这正法者’；

‘得见这正法者’；

‘具足有学之智者’；

‘具足有学之明者’；

‘已入法流者’；

‘具足决择慧的圣者’；

‘已敲击不死之门而住立者。’

卍　　　　卍　　　　卍

第八章 ✩ 名色缘六入处四智 Nāmarūpapaccayā saḷāyatanaṃ

第一节 ❦ 四圣谛之四智 Cattāri ñāṇāni

一、 苦智 Dukkhe ñāṇaṃ

katamañca, bhikkhave, saḷāyatanaṃ…

[“Katamañca, bhikkhave, saḷāyatanaṃ?

诸比丘！什么是六入处呢？

Cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, manāyatanaṃ –

［诸比丘！有这六种入处：］眼入处、耳入处、鼻入处、舌入处、身入处、意入处。

idaṃ vuccati, bhikkhave, saḷāyatanaṃ.]

诸比丘！这被称为：‘六入处！’

二、 集智 Dukkhasamudaye ñāṇaṃ

因为名色的集起，所以有六入处的集起。

三、 灭智 Dukkhanirodhe ñāṇaṃ

因为名色的寂灭，所以有六入处的寂灭。

四、 道智 Dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ

这八圣道分，就是迅速到达六入处寂灭的道迹。

即：⑴ 正见、⑵ 正思维、⑶ 正语、⑷ 正业、⑸ 正命、⑹ 正精进、⑺ 正念、⑻ 正定。

第二节 ❦ 法智（道迹智） Dhamme ñāṇaṃ

诸比丘！㉙ 圣弟子这样了知六入处、㉚ 这样了知六入处的集起、㉛ 这样了知六入处的寂灭、㉜ 这样了知迅速到达六入处寂灭的道迹。

这就是他的（指道迹智，总共四十四智事）‘法智’。

第三节 ❦ 类智（四谛智） Anvaye ñāṇaṃ

一、 现在世道迹 Akālikena

他通过这（当下的）法，已被看见、已被了知、是无时的、已达到的、已深入的，来推知过去和未来——

二、 过去世道迹 Atītamaddhānaṃ

“过去，凡是任何沙门或婆罗门，他们彻底了知了六入处、彻底了知了六入处的集起、彻底了知了六入处的寂灭、彻底了知了迅速到达六入处寂灭的道迹，

所有这些人，都正是像我现在这样彻底了知的。

三、 未来世道迹 Anāgatamaddhānaṃ

“未来，凡是任何沙门或婆罗门，他们将彻底了知六入处、将彻底了知六入处的集起、将彻底了知六入处的寂灭、将彻底了知迅速到达六入处寂灭的道迹，

所有这些人，也都将会像我现在这样彻底了知的。”

这就是他的（指四谛智，总共一百三十二智事）‘类智’。

第四节 ❦ 法智与类智 ➾ 涅槃智 Nirodhadhammanti ñāṇaṃ - nibbāne ñāṇaṃ

诸比丘！当圣弟子的这两种智变得清净、纯净时——

即‘法智’与‘类智’。

诸比丘！这位圣弟子就被称为——

‘具足正见者’；

‘具足见者’；

‘已来到这正法者’；

‘得见这正法者’；

‘具足有学之智者’；

‘具足有学之明者’；

‘已入法流者’；

‘具足决择慧的圣者’；

‘已敲击不死之门而住立者。’

卍　　　　卍　　　　卍

第九章 ✩ 识缘名色四智 Viññāṇapaccayā nāmarūpaṃ

第一节 ❦ 四圣谛之四智 Cattāri ñāṇāni

一、 苦智 Dukkhe ñāṇaṃ

katamañca, bhikkhave, nāmarūpaṃ …

[“Katamañca, bhikkhave, nāmarūpaṃ?

诸比丘！什么是名色呢？

Vedanā, saññā, cetanā, phasso, manasikāro – idaṃ vuccati nāmaṃ.

受、想、思、触、作意，这被称为：‘名！’

Cattāro ca mahābhūtā, catunnañca mahābhūtānaṃ upādāyarūpaṃ. Idaṃ vuccati rūpaṃ.

（地水火风）四大种，以及四大种所造的色，这被称为：‘色！’

Iti idañca nāmaṃ, idañca rūpaṃ.

像这样，此‘名’与此‘色’；

Idaṃ vuccati, bhikkhave, nāmarūpaṃ.]

诸比丘！这被称为：‘名色！’

二、 集智 Dukkhasamudaye ñāṇaṃ

因为识的集起，所以有名色的集起。

三、 灭智 Dukkhanirodhe ñāṇaṃ

因为识的寂灭，所以有名色的寂灭。

四、 道智 Dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ

这八圣道分，就是迅速到达名色寂灭的道迹。

即：⑴ 正见、⑵ 正思维、⑶ 正语、⑷ 正业、⑸ 正命、⑹ 正精进、⑺ 正念、⑻ 正定。

第二节 ❦ 法智（道迹智） Dhamme ñāṇaṃ

诸比丘！㉝ 圣弟子这样了知名色、㉞ 这样了知名色的集起、㉟ 这样了知名色的寂灭、㊱ 这样了知迅速到达名色寂灭的道迹。

这就是他的（指道迹智，总共四十四智事）‘法智’。

第三节 ❦ 类智（四谛智） Anvaye ñāṇaṃ

一、 现在世道迹 Akālikena

他通过这（当下的）法，已被看见、已被了知、是无时的、已达到的、已深入的，来推知过去和未来——

二、 过去世道迹 Atītamaddhānaṃ

“过去，凡是任何沙门或婆罗门，他们彻底了知了名色、彻底了知了名色的集起、彻底了知了名色的寂灭、彻底了知了迅速到达名色寂灭的道迹，

所有这些人，都正是像我现在这样彻底了知的。

三、 未来世道迹 Anāgatamaddhānaṃ

“未来，凡是任何沙门或婆罗门，他们将彻底了知名色、将彻底了知名色的集起、将彻底了知名色的寂灭、将彻底了知迅速到达名色寂灭的道迹，

所有这些人，也都将会像我现在这样彻底了知的。”

这就是他的（指四谛智，总共一百三十二智事）‘类智’。

第四节 ❦ 法智与类智 ➾ 涅槃智 Nirodhadhammanti ñāṇaṃ - nibbāne ñāṇaṃ

诸比丘！当圣弟子的这两种智变得清净、纯净时——

即‘法智’与‘类智’。

诸比丘！这位圣弟子就被称为——

‘具足正见者’；

‘具足见者’；

‘已来到这正法者’；

‘得见这正法者’；

‘具足有学之智者’；

‘具足有学之明者’；

‘已入法流者’；

‘具足决择慧的圣者’；

‘已敲击不死之门而住立者。’

卍　　　　卍　　　　卍

第十章 ✩ 行缘识四智 Saṅkhārapaccayā viññāṇaṃ

第一节 ❦ 四圣谛之四智 Cattāri ñāṇāni

一、 苦智 Dukkhe ñāṇaṃ

katamañca, bhikkhave, viññāṇaṃ…

[“Katamañca, bhikkhave, viññāṇaṃ?

诸比丘！什么是识呢？

Chayime, bhikkhave, viññāṇakāyā – cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ.

诸比丘！有这六种识身：眼识、耳识、鼻识、舌识、身识、意识。

Idaṃ vuccati, bhikkhave, viññāṇaṃ.]

诸比丘！这被称为：‘识！’

二、 集智 Dukkhasamudaye ñāṇaṃ

因为行的集起，所以有识的集起。

三、 灭智 Dukkhanirodhe ñāṇaṃ

因为行的寂灭，所以有识的寂灭。

四、 道智 Dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ

这八圣道分，就是迅速到达识寂灭的道迹。

即：⑴ 正见、⑵ 正思维、⑶ 正语、⑷ 正业、⑸ 正命、⑹ 正精进、⑺ 正念、⑻ 正定。

第二节 ❦ 法智（道迹智） Dhamme ñāṇaṃ

诸比丘！㊲ 圣弟子这样了知识、㊳ 这样了知识的集起、㊴ 这样了知识的寂灭、㊵ 这样了知迅速到达识寂灭的道迹。

这就是他的（指道迹智，总共四十四智事）‘法智’。

第三节 ❦ 类智（四谛智） Anvaye ñāṇaṃ

一、 现在世道迹 Akālikena

他通过这（当下的）法，已被看见、已被了知、是无时的、已达到的、已深入的，来推知过去和未来——

二、 过去世道迹 Atītamaddhānaṃ

“过去，凡是任何沙门或婆罗门，他们彻底了知了识、彻底了知了识的集起、彻底了知了识的寂灭、彻底了知了迅速到达识寂灭的道迹，

所有这些人，都正是像我现在这样彻底了知的。

三、 未来世道迹 Anāgatamaddhānaṃ

“未来，凡是任何沙门或婆罗门，他们将彻底了知识、将彻底了知识的集起、将彻底了知识的寂灭、将彻底了知迅速到达识寂灭的道迹，

所有这些人，也都将会像我现在这样彻底了知的。”

这就是他的（指四谛智，总共一百三十二智事）‘类智’。

第四节 ❦ 法智与类智 ➾ 涅槃智 Nirodhadhammanti ñāṇaṃ - nibbāne ñāṇaṃ

诸比丘！当圣弟子的这两种智变得清净、纯净时——

即‘法智’与‘类智’。

诸比丘！这位圣弟子就被称为——

‘具足正见者’；

‘具足见者’；

‘已来到这正法者’；

‘得见这正法者’；

‘具足有学之智者’；

‘具足有学之明者’；

‘已入法流者’；

‘具足决择慧的圣者’；

‘已敲击不死之门而住立者。’

卍　　　　卍　　　　卍

第十一章 ✩ 无明缘行四智 Avijjāpaccayā saṅkhārā

第一节 ❦ 四圣谛之四智 Cattāri ñāṇāni

一、 苦智 Dukkhe ñāṇaṃ

katame ca, bhikkhave, saṅkhārā?

诸比丘！什么是行呢？

Tayome, bhikkhave, saṅkhārā – kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāroti.

诸比丘！有这三种行：身行、语行、心行。

Ime vuccanti, bhikkhave, saṅkhārā.

诸比丘！这些被称为：‘行！’

二、 集智 Dukkhasamudaye ñāṇaṃ

“Avijjāsamudayā saṅkhārasamudayo;

因为无明的集起，所以有行的集起。

三、 灭智 Dukkhanirodhe ñāṇaṃ

avijjānirodhā saṅkhāranirodho;

因为无明的寂灭，所以有行的寂灭。

四、 道智 Dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ

ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā,

这八圣道分，就是迅速到达行寂灭的道迹。

seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

即：⑴ 正见、⑵ 正思维、⑶ 正语、⑷ 正业、⑸ 正命、⑹ 正精进、⑺ 正念、⑻ 正定。

第二节 ❦ 法智（道迹智） Dhamme ñāṇaṃ

“Yato kho, bhikkhave, ariyasāvako evaṃ saṅkhāre pajānāti, evaṃ saṅkhārasamudayaṃ pajānāti, evaṃ saṅkhāranirodhaṃ pajānāti, evaṃ saṅkhāranirodhagāminiṃ paṭipadaṃ pajānāti,

诸比丘！㊶ 圣弟子这样了知行、㊷ 这样了知行的集起、㊸ 这样了知行的寂灭、㊹ 这样了知迅速到达行寂灭的道迹。

idamassa dhamme ñāṇaṃ.

这就是他的（指道迹智，总共四十四智事）‘法智’。

第三节 ❦ 类智（四谛智） Anvaye ñāṇaṃ

一、 现在世道迹 Akālikena

So iminā dhammena diṭṭhena viditena akālikena pattena pariyogāḷhena atītānāgatena yaṃ neti.

他通过这（当下的）法，已被看见、已被了知、是无时的、已达到的、已深入的，来推知过去和未来——

二、 过去世道迹 Atītamaddhānaṃ

“Ye kho keci atītamaddhānaṃ samaṇā vā brāhmaṇā vā saṅkhāre abbhaññaṃsu, saṅkhārasamudayaṃ abbhaññaṃsu, saṅkhāranirodhaṃ abbhaññaṃsu, saṅkhāranirodhagāminiṃ paṭipadaṃ abbhaññaṃsu,

“过去，凡是任何沙门或婆罗门，他们彻底了知了行、彻底了知了行的集起、彻底了知了行的寂灭、彻底了知了迅速到达行寂灭的道迹，

sabbe te evameva abbhaññaṃsu, seyyathāpāhaṃ etarahi.

所有这些人，都正是像我现在这样彻底了知的。

三、 未来世道迹 Anāgatamaddhānaṃ

“Yepi hi keci anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā saṅkhāre abhijānissanti, saṅkhārasamudayaṃ abhijānissanti, saṅkhāranirodhaṃ abhijānissanti, saṅkhāranirodhagāminiṃ paṭipadaṃ abhijānissanti,

“未来，凡是任何沙门或婆罗门，他们将彻底了知行、将彻底了知行的集起、将彻底了知行的寂灭、将彻底了知迅速到达行寂灭的道迹，

sabbe te evameva abhijānissanti, seyyathāpāhaṃ etarahi.

所有这些人，也都将会像我现在这样彻底了知的。”

Idamassa anvaye ñāṇaṃ.

这就是他的（指四谛智，总共一百三十二智事）‘类智’。

第四节 ❦ 法智与类智 ➾ 涅槃智 Nirodhadhammanti ñāṇaṃ - nibbāne ñāṇaṃ

“Yato kho, bhikkhave, ariyasāvakassa imāni dve ñāṇāni parisuddhāni honti pariyodātāni –

诸比丘！当圣弟子的这两种智变得清净、纯净时——

dhamme ñāṇañca anvaye ñāṇañca.

即‘法智’与‘类智’。

Ayaṃ vuccati, bhikkhave, ariyasāvako

诸比丘！这位圣弟子就被称为——

diṭṭhisampanno itipi,

‘具足正见者’；

dassanasampanno itipi,

‘具足见者’；

āgato imaṃ saddhammaṃ itipi,

‘已来到这正法者’；

passati imaṃ saddhammaṃ itipi,

‘得见这正法者’；

sekkhena ñāṇena samannāgato itipi,

‘具足有学之智者’；

sekkhāya vijjāya samannāgato itipi,

‘具足有学之明者’；

dhammasotaṃ samāpanno itipi,

‘已入法流者’；

ariyo nibbedhikapañño itipi,

‘具足决择慧的圣者’；

amatadvāraṃ āhacca tiṭṭhati itipī”ti.

‘已敲击不死之门而住立者。’”

Tatiyaṃ.

智事经 ～伽拉罗刹利品‧第三经终

～《因缘相应‧伽拉罗刹利品‧Ñāṇavatthusutta 智事经》(SN 12.33)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2564.6.16 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.4 Kaḷārakhattiyavagga 伽拉罗刹利品 (SN 12.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.4 Dutiyañāṇavatthusutta 智事二经 (SN 12.34)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Dutiyañāṇavatthusuttaṃ

智事二经

第一品 ✫ 说法缘起 Sāvatthinidānaṃ

34. Sāvatthiyaṃ viharati…pe…

那时，世尊住在舍卫城。

“sattasattari vo, bhikkhave, ñāṇavatthūni desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti.

那时，世尊说：“各位比丘！我将为你们说七十七种智慧之事，你们要仔细听，好好地思考，我马上要说了！”

“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.

各位比丘回答世尊：“是的，大德！”

卍　　　　卍　　　　卍

第二品 ✫ 解说七十七智事 Sattasattari ñāṇavatthūni

Bhagavā etadavoca –

世尊说：

“Katamāni, bhikkhave, sattasattari ñāṇavatthūni?

“各位比丘！什么是七十七种智慧之事呢？

第一章 ✩ 缘生而有老死的七种智慧 Jātipaccayā jarāmaraṇaṃ

第一节 ❦ 现在世的集起与寂灭的两种智慧 Akālikena

Jātipaccayā jarāmaraṇanti ñāṇaṃ; asati jātiyā natthi jarāmaraṇanti ñāṇaṃ;

⑴ 缘生而有老死的智慧；

⑵ 没有生就没有老死的智慧。

第二节 ❦ 过去世的集起与寂灭的两种智慧 Atītamaddhānaṃ

atītampi addhānaṃ jātipaccayā jarāmaraṇanti ñāṇaṃ, asati jātiyā natthi jarāmaraṇanti ñāṇaṃ;

⑶ 同样，在过去世，也是缘生而有老死的智慧；

⑷ 没有生就没有老死的智慧。

第三节 ❦ 未来世的集起与寂灭的两种智慧 Anāgatamaddhānaṃ

anāgatampi addhānaṃ jātipaccayā jarāmaraṇanti ñāṇaṃ, asati jātiyā natthi jarāmaraṇanti ñāṇaṃ;

⑸ 同样，在未来世，也是缘生而有老死的智慧；

⑹ 没有生就没有老死的智慧。

第四节 ❦ 寂灭法的涅槃智慧 Nirodhadhammanti ñāṇaṃ - nibbāne ñāṇaṃ

yampissa taṃ dhammaṭṭhitiñāṇaṃ tampi khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammanti ñāṇaṃ.

⑺ 凡是那（关于老死的）法住智，这也是关于（烦恼）灭尽法、坏灭法、离贪法、寂灭法的（涅槃）智慧。

卍　　　　卍　　　　卍

第二章 ✩ 缘有而有生的七种智慧 Bhavapaccayā jāti

第一节 ❦ 现在世的集起与寂灭的两种智慧 Akālikena

“Bhavapaccayā jātīti ñāṇaṃ…pe…

⑴ 缘有而有生的智慧；

⑵ 没有有就没有生的智慧。

第二节 ❦ 过去世的集起与寂灭的两种智慧 Atītamaddhānaṃ

⑶ 同样，在过去世，也是缘有而有生的智慧；

⑷ 没有有就没有生的智慧。

第三节 ❦ 未来世的集起与寂灭的两种智慧 Anāgatamaddhānaṃ

⑸ 同样，在未来世，也是缘有而有生的智慧；

⑹ 没有有就没有生的智慧。

第四节 ❦ 寂灭法的涅槃智慧 Nirodhadhammanti ñāṇaṃ - nibbāne ñāṇaṃ

⑺ 凡是那（关于生的）法住智，这也是关于（烦恼）灭尽法、坏灭法、离贪法、寂灭法的（涅槃）智慧。

卍　　　　卍　　　　卍

第三章 ✩ 缘取而有有的七种智慧 Upādānapaccayā bhavo

第一节 ❦ 现在世的集起与寂灭的两种智慧 Akālikena

upādānapaccayā bhavoti ñāṇaṃ…

⑴ 缘取而有有的智慧；

⑵ 没有取就没有有的智慧。

第二节 ❦ 过去世的集起与寂灭的两种智慧 Atītamaddhānaṃ

⑶ 同样，在过去世，也是缘取而有有的智慧；

⑷ 没有取就没有有的智慧。

第三节 ❦ 未来世的集起与寂灭的两种智慧 Anāgatamaddhānaṃ

⑸ 同样，在未来世，也是缘取而有有的智慧；

⑹ 没有取就没有有的智慧。

第四节 ❦ 寂灭法的涅槃智慧 Nirodhadhammanti ñāṇaṃ - nibbāne ñāṇaṃ

⑺ 凡是那（关于有的）法住智，这也是关于（烦恼）灭尽法、坏灭法、离贪法、寂灭法的（涅槃）智慧。

卍　　　　卍　　　　卍

第四章 ✩ 缘爱而有取的七种智慧 Taṇhāpaccayā upādānaṃ

第一节 ❦ 现在世的集起与寂灭的两种智慧 Akālikena

taṇhāpaccayā upādānanti ñāṇaṃ…

⑴ 缘爱而有取的智慧；

⑵ 没有爱就没有取的智慧。

第二节 ❦ 过去世的集起与寂灭的两种智慧 Atītamaddhānaṃ

⑶ 同样，在过去世，也是缘爱而有取的智慧；

⑷ 没有爱就没有取的智慧。

第三节 ❦ 未来世的集起与寂灭的两种智慧 Anāgatamaddhānaṃ

⑸ 同样，在未来世，也是缘爱而有取的智慧；

⑹ 没有爱就没有取的智慧。

第四节 ❦ 寂灭法的涅槃智慧 Nirodhadhammanti ñāṇaṃ - nibbāne ñāṇaṃ

⑺ 凡是那（关于取的）法住智，这也是关于（烦恼）灭尽法、坏灭法、离贪法、寂灭法的（涅槃）智慧。

卍　　　　卍　　　　卍

第五章 ✩ 缘受而有爱的七种智慧 Vedanāpaccayā taṇhā

第一节 ❦ 现在世的集起与寂灭的两种智慧 Akālikena

vedanāpaccayā taṇhāti ñāṇaṃ…

⑴ 缘受而有爱的智慧；

⑵ 没有受就没有爱的智慧。

第二节 ❦ 过去世的集起与寂灭的两种智慧 Atītamaddhānaṃ

⑶ 同样，在过去世，也是缘受而有爱的智慧；

⑷ 没有受就没有爱的智慧。

第三节 ❦ 未来世的集起与寂灭的两种智慧 Anāgatamaddhānaṃ

⑸ 同样，在未来世，也是缘受而有爱的智慧；

⑹ 没有受就没有爱的智慧。

第四节 ❦ 寂灭法的涅槃智慧 Nirodhadhammanti ñāṇaṃ - nibbāne ñāṇaṃ

⑺ 凡是那（关于爱的）法住智，这也是关于（烦恼）灭尽法、坏灭法、离贪法、寂灭法的（涅槃）智慧。

卍　　　　卍　　　　卍

第六章 ✩ 缘触而有受的七种智慧 Phassapaccayā vedanā

第一节 ❦ 现在世的集起与寂灭的两种智慧 Akālikena

phassapaccayā vedanāti ñāṇaṃ…

⑴ 缘触而有受的智慧；

⑵ 没有触就没有受的智慧。

第二节 ❦ 过去世的集起与寂灭的两种智慧 Atītamaddhānaṃ

⑶ 同样，在过去世，也是缘触而有受的智慧；

⑷ 没有触就没有受的智慧。

第三节 ❦ 未来世的集起与寂灭的两种智慧 Anāgatamaddhānaṃ

⑸ 同样，在未来世，也是缘触而有受的智慧；

⑹ 没有触就没有受的智慧。

第四节 ❦ 寂灭法的涅槃智慧 Nirodhadhammanti ñāṇaṃ - nibbāne ñāṇaṃ

⑺ 凡是那（关于受的）法住智，这也是关于（烦恼）灭尽法、坏灭法、离贪法、寂灭法的（涅槃）智慧。

卍　　　　卍　　　　卍

第七章 ✩ 缘六入处而有触的七种智慧 Saḷāyatanapaccayā phasso

第一节 ❦ 现在世的集起与寂灭的两种智慧 Akālikena

saḷāyatanapaccayā phassoti ñāṇaṃ…

⑴ 缘六入处而有触的智慧；

⑵ 没有六入处就没有触的智慧。

第二节 ❦ 过去世的集起与寂灭的两种智慧 Atītamaddhānaṃ

⑶ 同样，在过去世，也是缘六入处而有触的智慧；

⑷ 没有六入处就没有触的智慧。

第三节 ❦ 未来世的集起与寂灭的两种智慧 Anāgatamaddhānaṃ

⑸ 同样，在未来世，也是缘六入处而有触的智慧；

⑹ 没有六入处就没有触的智慧。

第四节 ❦ 寂灭法的涅槃智慧 Nirodhadhammanti ñāṇaṃ - nibbāne ñāṇaṃ

⑺ 凡是那（关于触的）法住智，这也是关于（烦恼）灭尽法、坏灭法、离贪法、寂灭法的（涅槃）智慧。

卍　　　　卍　　　　卍

第八章 ✩ 缘名色而有六入处的七种智慧 Nāmarūpapaccayā saḷāyatanaṃ

第一节 ❦ 现在世的集起与寂灭的两种智慧 Akālikena

nāmarūpapaccayā saḷāyatananti ñāṇaṃ…

⑴ 缘名色而有六入处的智慧；

⑵ 没有名色就没有六入处的智慧。

第二节 ❦ 过去世的集起与寂灭的两种智慧 Atītamaddhānaṃ

⑶ 同样，在过去世，也是缘名色而有六入处的智慧；

⑷ 没有名色就没有六入处的智慧。

第三节 ❦ 未来世的集起与寂灭的两种智慧 Anāgatamaddhānaṃ

⑸ 同样，在未来世，也是缘名色而有六入处的智慧；

⑹ 没有名色就没有六入处的智慧。

第四节 ❦ 寂灭法的涅槃智慧 Nirodhadhammanti ñāṇaṃ - nibbāne ñāṇaṃ

⑺ 凡是那（关于六入处的）法住智，这也是关于（烦恼）灭尽法、坏灭法、离贪法、寂灭法的（涅槃）智慧。

卍　　　　卍　　　　卍

第九章 ✩ 缘识而有名色的七种智慧 Viññāṇapaccayā nāmarūpaṃ

第一节 ❦ 现在世的集起与寂灭的两种智慧 Akālikena

viññāṇapaccayā nāmarūpanti ñāṇaṃ…

⑴ 缘识而有名色的智慧；

⑵ 没有识就没有名色的智慧。

第二节 ❦ 过去世的集起与寂灭的两种智慧 Atītamaddhānaṃ

⑶ 同样，在过去世，也是缘识而有名色的智慧；

⑷ 没有识就没有名色的智慧。

第三节 ❦ 未来世的集起与寂灭的两种智慧 Anāgatamaddhānaṃ

⑸ 同样，在未来世，也是缘识而有名色的智慧；

⑹ 没有识就没有名色的智慧。

第四节 ❦ 寂灭法的涅槃智慧 Nirodhadhammanti ñāṇaṃ - nibbāne ñāṇaṃ

⑺ 凡是那（关于名色的）法住智，这也是关于（烦恼）灭尽法、坏灭法、离贪法、寂灭法的（涅槃）智慧。

卍　　　　卍　　　　卍

第十章 ✩ 缘行而有识的七种智慧 Saṅkhārapaccayā viññāṇaṃ

第一节 ❦ 现在世的集起与寂灭的两种智慧 Akālikena

saṅkhārapaccayā viññāṇanti ñāṇaṃ;

⑴ 缘行而有识的智慧；

⑵ 没有行就没有识的智慧。

第二节 ❦ 过去世的集起与寂灭的两种智慧 Atītamaddhānaṃ

⑶ 同样，在过去世，也是缘行而有识的智慧；

⑷ 没有行就没有识的智慧。

第三节 ❦ 未来世的集起与寂灭的两种智慧 Anāgatamaddhānaṃ

⑸ 同样，在未来世，也是缘行而有识的智慧；

⑹ 没有行就没有识的智慧。

第四节 ❦ 寂灭法的涅槃智慧 Nirodhadhammanti ñāṇaṃ - nibbāne ñāṇaṃ

⑺ 凡是那（关于识的）法住智，这也是关于（烦恼）灭尽法、坏灭法、离贪法、寂灭法的（涅槃）智慧。

卍　　　　卍　　　　卍

第十一章 ✩ 缘无明而有行的七种智慧 Avijjāpaccayā saṅkhārā

第一节 ❦ 现在世的集起与寂灭的两种智慧 Akālikena

avijjāpaccayā saṅkhārāti ñāṇaṃ, asati avijjāya natthi saṅkhārāti ñāṇaṃ;

⑴ 缘无明而有行的智慧；

⑵ 没有无明就没有行的智慧。

第二节 ❦ 过去世的集起与寂灭的两种智慧 Atītamaddhānaṃ

atītampi addhānaṃ avijjāpaccayā saṅkhārāti ñāṇaṃ, asati avijjāya natthi saṅkhārāti ñāṇaṃ;

⑶ 同样，在过去世，也是缘无明而有行的智慧；

⑷ 没有无明就没有行的智慧。

第三节 ❦ 未来世的集起与寂灭的两种智慧 Anāgatamaddhānaṃ

anāgatampi addhānaṃ avijjāpaccayā saṅkhārāti ñāṇaṃ, asati avijjāya natthi saṅkhārāti ñāṇaṃ;

⑸ 同样，在未来世，也是缘无明而有行的智慧；

⑹ 没有无明就没有行的智慧。

第四节 ❦ 寂灭法的涅槃智慧 Nirodhadhammanti ñāṇaṃ - nibbāne ñāṇaṃ

yampissa taṃ dhammaṭṭhitiñāṇaṃ tampi khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammanti ñāṇaṃ.

⑺ 凡是那（关于行的）法住智，这也是关于（烦恼）灭尽法、坏灭法、离贪法、寂灭法的（涅槃）智慧。

Imāni vuccanti, bhikkhave, sattasattari ñāṇavatthūnī”ti.

各位比丘！这些就被称为：‘七十七种智慧之事！’”

Catutthaṃ.

智事二经 ～伽拉罗刹利品‧第四经终

～《因缘相应‧伽拉罗刹利品‧Dutiyañāṇavatthusutta 智事二经》(SN 12.34)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.4 Kaḷārakhattiyavagga 伽拉罗刹利品 (SN 12.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.5 Avijjāpaccayasutta 无明缘 (SN 12.35)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Avijjāpaccayasuttaṃ

35. Sāvatthiyaṃ viharati…pe… “avijjāpaccayā, bhikkhave, saṅkhārā; saṅkhārapaccayā viññāṇaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti. Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca – “‘katamaṃ nu kho, bhante, jarāmaraṇaṃ, kassa ca panidaṃ jarāmaraṇan’ti? ‘No kallo pañho’ti bhagavā avoca, ‘katamaṃ jarāmaraṇaṃ, kassa ca panidaṃ jarāmaraṇan’ti iti vā, bhikkhu, yo vadeyya, ‘aññaṃ jarāmaraṇaṃ aññassa ca panidaṃ jarāmaraṇan’ti, iti vā, bhikkhu, yo vadeyya, ubhayametaṃ ekatthaṃ byañjanameva nānaṃ. Taṃ jīvaṃ taṃ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti. Aññaṃ jīvaṃ aññaṃ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti. Ete te, bhikkhu, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti – ‘jātipaccayā jarāmaraṇan’”ti.

“Katamā nu kho, bhante, jāti, kassa ca panāyaṃ jātī”ti? “No kallo pañho”ti bhagavā avoca, “‘katamā jāti, kassa ca panāyaṃ jātī’ti iti vā, bhikkhu, yo vadeyya, ‘aññā jāti aññassa ca panāyaṃ jātī’ti iti vā, bhikkhu, yo vadeyya, ubhayametaṃ ekatthaṃ byañjanameva nānaṃ. Taṃ jīvaṃ taṃ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti. Aññaṃ jīvaṃ aññaṃ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti. Ete te, bhikkhu, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti – ‘bhavapaccayā jātī’”ti.

“Katamo nu kho, bhante, bhavo, kassa ca panāyaṃ bhavo”ti? “No kallo pañho”ti bhagavā avoca, “‘katamo bhavo, kassa ca panāyaṃ bhavo’ti iti vā, bhikkhu, yo vadeyya, ‘añño bhavo aññassa ca panāyaṃ bhavo’ti iti vā, bhikkhu, yo vadeyya, ubhayametaṃ ekatthaṃ byañjanameva nānaṃ. Taṃ jīvaṃ taṃ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti; aññaṃ jīvaṃ aññaṃ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti. Ete te, bhikkhu, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti – ‘upādānapaccayā bhavo’ti…pe… ‘taṇhāpaccayā upādānanti… vedanāpaccayā taṇhāti… phassapaccayā vedanāti… saḷāyatanapaccayā phassoti… nāmarūpapaccayā saḷāyatananti… viññāṇapaccayā nāmarūpanti… saṅkhārapaccayā viññāṇan’”ti.

“Katame nu kho, bhante, saṅkhārā, kassa ca panime saṅkhārā”ti? “No kallo pañho”ti bhagavā avoca, “‘katame saṅkhārā kassa ca panime saṅkhārā’ti iti vā, bhikkhu, yo vadeyya, ‘aññe saṅkhārā aññassa ca panime saṅkhārā’ti iti vā, bhikkhu, yo vadeyya, ubhayametaṃ ekatthaṃ byañjanameva nānaṃ. Taṃ jīvaṃ taṃ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti; aññaṃ jīvaṃ aññaṃ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti. Ete te, bhikkhu, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti – ‘avijjāpaccayā saṅkhārā’”ti.

“Avijjāya tveva, bhikkhu, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici. ‘Katamaṃ jarāmaraṇaṃ, kassa ca panidaṃ jarāmaraṇaṃ’ iti vā, ‘aññaṃ jarāmaraṇaṃ, aññassa ca panidaṃ jarāmaraṇaṃ’ iti vā, ‘taṃ jīvaṃ taṃ sarīraṃ’ iti vā, ‘aññaṃ jīvaṃ aññaṃ sarīraṃ’ iti vā. Sabbānissa tāni pahīnāni bhavanti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṃ anuppādadhammāni.

“Avijjāya tveva, bhikkhu, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici. ‘Katamā jāti, kassa ca panāyaṃ jāti’ iti vā, ‘aññā jāti, aññassa ca panāyaṃ jāti’ iti vā, ‘taṃ jīvaṃ taṃ sarīraṃ’ iti vā, ‘aññaṃ jīvaṃ aññaṃ sarīraṃ’ iti vā. Sabbānissa tāni pahīnāni bhavanti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṃ anuppādadhammāni.

“Avijjāya tveva, bhikkhu, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici. Katamo bhavo…pe… katamaṃ upādānaṃ… katamā taṇhā… katamā vedanā… katamo phasso… katamaṃ saḷāyatanaṃ… katamaṃ nāmarūpaṃ… katamaṃ viññāṇaṃ…pe….

“Avijjāya tveva, bhikkhu, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici. ‘Katame saṅkhārā, kassa ca panime saṅkhārā’ iti vā, ‘aññe saṅkhārā, aññassa ca panime saṅkhārā’ iti vā, ‘taṃ jīvaṃ taṃ sarīraṃ’ iti vā, ‘aññaṃ jīvaṃ, aññaṃ sarīraṃ’ iti vā. Sabbānissa tāni pahīnāni bhavanti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṃ anuppādadhammānī”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

［三五］ 第五 无明缘（之一）

一 ［那时，世尊］住在舍卫城。

二 ［那时，世尊说：］“各位比丘！缘无明而有行，缘行而有识……这就是这全部苦蕴的集起。”

三 “大德！老死是什么呢？这个老死属于谁呢？”

世尊说：“这样问是不恰当的。比丘！问‘老死是什么呢？这个老死又属于谁呢？’或者说‘老死和老死所属者是不同的’，比丘！这两种说法，意思相同，只是言辞不同。比丘！如果持有‘命就是身体’的见解，那么梵行就无法安住。比丘！如果持有‘命与身体是不同的’的见解，那么梵行也无法安住。比丘！避开这两种极端，如来依循中道说法：缘生而有老死。”

四 “大德！生是什么呢？这个生属于谁呢？”

世尊说：“这样问是不恰当的。比丘！问‘生是什么呢？这个生又属于谁呢？’或者说‘生与此生所属者是不同的。’比丘！那么这两种说法，意思相同，只是言辞不同。比丘！如果持有‘命就是身体’的见解，那么梵行就无法安住。如果持有‘命与身体是不同的’的见解，那么梵行也无法安住。比丘！避开这两种极端，如来依循中道说法：缘有而有生。”

五 “大德！有是什么呢？这个有属于谁呢？”

世尊说：“这样问是不恰当的。比丘！问‘有是什么呢？这个有属于谁呢？’或者说‘有与属于此有者是不同的。’比丘！那么这两种说法，意思相同，只是言辞不同。比丘！如果持有‘命与身体相同’的见解，那么梵行就无法安住。比丘！如果持有‘命与身体不同’的见解，那么梵行也无法安住。比丘！避开这两种极端，如来依循中道而说法。”

六 缘取而有有，……

七 缘爱而有取，……

八 缘受而有爱，……

九 缘触而有受，……

一〇 缘六处而有触，……

一一 缘名色而有六处，……

一二 缘识而有名色，……

一三 缘行而有识，……

一四 “大德！行是什么呢？这些行又属于谁呢？”

世尊说：“这样问是不恰当的。比丘！问‘行是什么呢？这些诸行又属于谁呢？’或者说‘行与属于这些行者是不同的。’比丘！如果这样说，那么这两种说法，意思相同，只是言辞不同。比丘！如果持有‘命就是身体’的见解，那么梵行就无法安住。比丘！如果持有‘命与身体不同’的见解，那么梵行也无法安住。比丘！避开这两种极端，如来依循中道而说法：缘无明而有行。

比丘！由于无明的无余、离贪、寂灭，各种散乱、异说、歪曲、动摇都得以舍弃。

一五 如问：老死是什么呢？这个老死属于谁呢？如问：命与身体是相同的吗？如问：命与身体是不同的吗？一切都不执取，得以舍弃。这些全都根除了，如同被砍断了髓的多罗树，化为乌有，未来即不再生起。比丘！因为无明的无余、离贪、寂灭，各种散乱、异说、歪曲、动摇都得以舍弃。

一六 如问：生是什么呢？这个生属于谁呢？如问：命与身体是相同的吗？如问：命与身体是不同的吗？一切都不执取、舍弃。这些全都根除了，如同被砍断了髓的多罗树，化为乌有，未来即不再生起。比丘！因为无明的无余、离贪、寂灭，各种散乱、异说、歪曲、动摇都得以舍弃。”

一七 有是什么呢？……

一八 取是什么呢？……

一九 爱是什么呢？……

二〇 受是什么呢？……

二一 触是什么呢？……

二二 六处是什么呢？……

二三 名色是什么呢？……

二四 识是什么呢？……比丘！因为无明的无余、离贪、寂灭，各种散乱、异说、歪曲、动摇都得以舍弃。

二五 行是什么呢？这些行属于谁呢？行与属于此行者是不同的。如问：命与身体是相同的吗？如问：命与身体是不同的吗？一切都不执取、舍弃。这些乃全都根除了，如同被砍断了髓的多罗树，化为乌有，未来即不再生起。”……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.4 Kaḷārakhattiyavagga 伽拉罗刹利品 (SN 12.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.6 Dutiyaavijjāpaccayasutta 无明缘二 (SN 12.36)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Dutiyaavijjāpaccayasuttaṃ

36. Sāvatthiyaṃ viharati…pe… “avijjāpaccayā, bhikkhave, saṅkhārā; saṅkhārapaccayā viññāṇaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.

“‘Katamaṃ jarāmaraṇaṃ, kassa ca panidaṃ jarāmaraṇan’ti iti vā, bhikkhave, yo vadeyya, ‘aññaṃ jarāmaraṇaṃ, aññassa ca panidaṃ jarāmaraṇan’ti iti vā, bhikkhave, yo vadeyya, ubhayametaṃ ekatthaṃ byañjanameva nānaṃ. ‘Taṃ jīvaṃ taṃ sarīraṃ’ iti vā, bhikkhave, diṭṭhiyā sati brahmacariyavāso na hoti. ‘Aññaṃ jīvaṃ aññaṃ sarīraṃ’ iti vā, bhikkhave, diṭṭhiyā sati brahmacariyavāso na hoti. Ete te, bhikkhave, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti – ‘jātipaccayā jarāmaraṇan’”ti.

“Katamā jāti…pe… katamo bhavo… katamaṃ upādānaṃ… katamā taṇhā… katamā vedanā… katamo phasso… katamaṃ saḷāyatanaṃ… katamaṃ nāmarūpaṃ… katamaṃ viññāṇaṃ… katame saṅkhārā, kassa ca panime saṅkhārāti iti vā, bhikkhave, yo vadeyya, ‘aññe saṅkhārā aññassa ca panime saṅkhārā’ti iti vā, bhikkhave, yo vadeyya, ubhayametaṃ ekatthaṃ byañjanameva nānaṃ. ‘Taṃ jīvaṃ taṃ sarīraṃ’ iti vā, bhikkhave, diṭṭhiyā sati brahmacariyavāso na hoti. ‘Aññaṃ jīvaṃ aññaṃ sarīraṃ’ iti vā, bhikkhave, diṭṭhiyā sati brahmacariyavāso na hoti. Ete te, bhikkhave, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti – ‘avijjāpaccayā saṅkhārā’”ti.

“Avijjāya tveva, bhikkhave, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici. ‘Katamaṃ jarāmaraṇaṃ, kassa ca panidaṃ jarāmaraṇaṃ’ iti vā, ‘aññaṃ jarāmaraṇaṃ, aññassa ca panidaṃ jarāmaraṇaṃ’ iti vā, ‘taṃ jīvaṃ taṃ sarīraṃ’ iti vā, ‘aññaṃ jīvaṃ, aññaṃ sarīraṃ’ iti vā. Sabbānissa tāni pahīnāni bhavanti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṃ anuppādadhammāni.

“Avijjāya tveva, bhikkhave, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici. Katamā jāti…pe… katamo bhavo… katamaṃ upādānaṃ… katamā taṇhā… katamā vedanā… katamo phasso… katamaṃ saḷāyatanaṃ… katamaṃ nāmarūpaṃ… katamaṃ viññāṇaṃ… ‘katame saṅkhārā, kassa ca panime saṅkhārā’ iti vā, ‘aññe saṅkhārā, aññassa ca panime saṅkhārā’ iti vā; ‘taṃ jīvaṃ taṃ sarīraṃ’ iti vā, ‘aññaṃ jīvaṃ aññaṃ sarīraṃ’ iti vā. Sabbānissa tāni pahīnāni bhavanti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṃ anuppādadhammānī”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［三六］ 第六 无明缘（之二）

一 ［那时，世尊］住在舍卫城。

二 ［那时，世尊说：］“各位比丘！缘无明而有行，缘行而有识……这就是全部苦蕴的集起。

三 各位比丘！说“老死是什么呢？这个老死又属于谁呢？”的各位比丘！或者说：“老死与属于此老死者是不同的。”如果这样说，那么这两种说法，意思相同，只是言辞不同。

各位比丘！如果持有“命就是身体”的见解，那么梵行就无法安住。各位比丘！如果持有“命与身体是不同的”的见解，那么梵行也无法安住。

各位比丘！避开这两种极端，如来依循中道而说法：缘生而有老死。……

四 生是什么呢？……

五 有是什么呢？……

六 取是什么呢？……

七 爱是什么呢？……

八 受是什么呢？……

九 触是什么呢？……

一〇 六处是什么呢？……

一一 名色是什么呢？……

一二 识是什么呢？……

一三 各位比丘！说“行是什么呢？行又属于谁呢？”的各位比丘！如果这样说：“行与属于此行者是不同的，”那么两种说法，意思相同，只是言辞不同。

各位比丘！如果持有“命就是身体”的见解，那么梵行就无法安住。各位比丘！如果持有“命与身体是不同的”的见解，那么梵行也无法安住。

各位比丘！避开这两种极端，如来依循中道而说法：缘无明而有行。……

一四 各位比丘！因为无明的无余、离贪、寂灭，各种散乱、异说、歪曲、动摇都得以舍弃。

一五 生是什么呢？……

一六 有是什么呢？……

一七 取是什么呢？……

一八 爱是什么呢？……

一九 受是什么呢？……

二〇 触是什么呢？……

二一 六处是什么呢？……

二二 名色是什么呢？……

二三 识是什么呢？……

二四 如问“行是什么呢？这些行又属于谁呢？”如问“行与属于这些行者是不同的吗？”如问“命与身体是相同的吗？”……一切都不执取、舍弃。这些乃全都根除了，如同被砍断了髓的多罗树，化为乌有，未来即不再生起。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.4 Kaḷārakhattiyavagga 伽拉罗刹利品 (SN 12.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.7 Natumhasutta 非你之物 (SN 12.37)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Natumhasuttaṃ

非你之物

37. Sāvatthiyaṃ viharati…pe…

［那时，世尊］住在舍卫城。

☼ 【什么是缘起？相对的设施！】

☆ 相对缘起 ➾ 四圣谛：“此有故彼有（苦），此生故彼生（集）；此无故彼无（灭），此灭故彼灭（道）。”

“nāyaṃ, bhikkhave, kāyo tumhākaṃ napi aññesaṃ.

［那时，世尊说：］“各位比丘！这个身体不是你们的，也不是他人的。”

Purāṇamidaṃ, bhikkhave, kammaṃ abhisaṅkhataṃ abhisañcetayitaṃ vedaniyaṃ daṭṭhabbaṃ”.

“各位比丘！应当知道这是依据过去的业所造作的，是依据过去的业所构想的，是依据过去的业所感受的。”

“Tatra kho, bhikkhave, sutavā ariyasāvako paṭiccasamuppādaññeva sādhukaṃ yoniso manasi karoti –

各位比丘！因此，听闻缘起的圣弟子，要好好地思考、如理作意：

‘iti imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati; imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati, yadidaṃ –

‘此有故彼有，此生故彼生；此无故彼无，此灭故彼灭。’

avijjāpaccayā saṅkhārā; saṅkhārapaccayā viññāṇaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.

即：‘➊ 缘无明而有行，➋ 缘行而有识，➌ 缘识而有名色，➍ 缘名色而有六入，➎ 缘六入而有触，➏ 缘触而有受，➐ 缘受而有渴爱，➑ 缘渴爱而有取，➒ 缘取而有存在，➓ 缘存在而有生，⓫ 缘生而有⓬ 老死、愁、悲、苦、忧、恼生。如此，这就是全部苦蕴的集起。

Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti.

因为① 无明无余、离贪、灭尽而行灭，② 行灭而识灭，③ 识灭而名色灭，④ 名色灭而六入灭，⑤ 六入灭而触灭，⑥ 触灭而受灭，⑦ 受灭而渴爱灭，⑧ 渴爱灭而取灭，⑨ 取灭而存在灭，⑩ 存在灭而生灭，⑪ 生灭而⑫ 老死、愁、悲、苦、忧、恼灭。如此，这就是全部苦蕴的寂灭。’”

Sattamaṃ.

非你之物 ～伽拉罗刹利品‧第七经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.1.27 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.4 Kaḷārakhattiyavagga 伽拉罗刹利品 (SN 12.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.8 Cetanāsutta 思 (SN 12.38)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Cetanāsuttaṃ

思经

☆ 本经大意 ➾

通过对身心的观察，灭尽骄慢的想法和感知——

未来再生（的识蕴）的集起与灭尽。

☆ 思（ Cetanā ） ➾

思 = 意图 = 念头 = 深切注意。

☆ 感知想法（ Ceteti ） ➾

感知：五官的察觉；想法：心的察觉。

☆ 纯一（ Kevalassa ） ➾

字面意思是：单独存在、纯一无杂、完全状态。

又可译为：独一、唯一、全部、独存、太极。

《长部经典‧波梨品‧第三十三经‧合诵经》开示（四识住）：

☆ 四识住（ Catasso viññāṇaṭṭhitiyo ） ➾

识蕴以色为所缘境、以受为所缘境、以想为所缘境、以行为所缘境。

“➊ 友啊！缘色而树立识，以色为所缘境，以色为依处，以喜为滋养，得以增长、增益、增广；

➋ 友啊！缘受而树立识，以受为所缘境，以受为依处，以喜为滋养，得以增长、增益、增广；

➌ 友啊！缘想而树立识，以想为所缘境，以想为依处，以喜为滋养，得以增长、增益、增广；

➍ 友啊！缘行而树立识，以行为所缘境，以行为依处，以喜为滋养，得以增长、增益、增广。”

38. Sāvatthinidānaṃ.

［一、前言 ➥］

舍卫城的因缘。

［那时，世尊说：］

“Yañca, bhikkhave, ceteti yañca pakappeti yañca anuseti,

［二、再生集起 ➥］

“各位比丘！不论（骄慢）想法的感知，或计划安排，还是随眠的潜意识；

ārammaṇametaṃ [āramaṇametaṃ (?)] hoti viññāṇassa ṭhitiyā.

那么依照识蕴持续的时间，就有此（内外）所缘境的存在。

Ārammaṇe sati patiṭṭhā viññāṇassa hoti.

因为，当存在对（内外）所缘境的深切注意时，就有识蕴的依处。

Tasmiṃ patiṭṭhite viññāṇe virūḷhe āyatiṃ punabbhavābhinibbatti hoti.

因为，当那个识蕴的依处被增长时，就有未来生命的再次出生。

Āyatiṃ punabbhavābhinibbattiyā sati āyatiṃ jāti jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.

因为，当存在未来生命的再次出生时，就有未来的出生、老死、愁、悲、苦、忧、恼生起。

Evametassa kevalassa dukkhakkhandhassa samudayo hoti”.

如此，这就是‘纯一’苦蕴的集起。

“No ce, bhikkhave, ceteti no ce pakappeti, atha ce anuseti,

各位比丘！若有（骄慢）想法的感知，或计划安排，还是随眠的潜意识；

ārammaṇametaṃ hoti viññāṇassa ṭhitiyā.

那么依照识蕴持续的时间，就有此（内外）所缘境的存在。

Ārammaṇe sati patiṭṭhā viññāṇassa hoti.

因为，当存在对（内外）所缘境的深切注意时，就有识蕴的依处。

Tasmiṃ patiṭṭhite viññāṇe virūḷhe āyatiṃ punabbhavābhinibbatti hoti.

因为，当那个识蕴的依处被增长时，就有未来生命的再次出生。

Āyatiṃ punabbhavābhinibbattiyā sati āyatiṃ jāti jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.

因为，当存在未来生命的再次出生时，就有未来的出生、老死、愁、悲、苦、忧、恼生起。

Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

如此，这就是‘纯一’苦蕴的集起。

“Yato ca kho, bhikkhave, no ceva ceteti no ca pakappeti no ca anuseti,

［三、再生灭尽 ➥］

然而，各位比丘！如果既没有（骄慢）想法的感知，也没有计划安排，还没有随眠的潜意识；

ārammaṇametaṃ na hoti viññāṇassa ṭhitiyā.

那么既没有识蕴持续的时间，也就没有此（内外）所缘境的存在。

Ārammaṇe asati patiṭṭhā viññāṇassa na hoti.

因为，当不存在对（内外）所缘境的深切注意时，就没有识蕴的依处。

Tadappatiṭṭhite viññāṇe avirūḷhe āyatiṃ punabbhavābhinibbatti na hoti.

因为，当那个识蕴的依处不被增长时，就没有未来生命的再次出生。

Āyatiṃ punabbhavābhinibbattiyā asati āyatiṃ jāti jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.

因为，当不存在未来生命的再次出生时，就有未来的出生、老死、愁、悲、苦、忧、恼的熄灭。

Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.

如此，这就是‘纯一’苦蕴的灭尽。”

Aṭṭhamaṃ.

思经 ～伽拉罗刹利品‧第八经终

～《因缘相应‧伽拉罗刹利品‧Cetanāsutta 思经》(SN 12.38)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.1.20 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.4 Kaḷārakhattiyavagga 伽拉罗刹利品 (SN 12.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.9 Dutiyacetanāsutta 思二 (SN 12.39)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Dutiyacetanāsuttaṃ

思二经

☆ 本经大意 ➾

通过对身心的观察，灭尽骄慢的想法和感知——

所显现的名色（色受想行四蕴）的集起与灭尽。

☆ 名色（ Nāmarūpassa ） ➾

名：指心理，以及我们所认识的精神世界；

色：指生理，以及我们所认识的物理世界。

通过想象的物理世界，也可以是名、也可以是色；

所以，看你用在哪里？名或色，也是可以互通的！

名色：两个字合起来，指你所认识的一切心物现象。

至于识：是指你所能够认识的主体，比如——

灵魂！但是佛法讲灵魂也是“衣服”而已！

五蕴，就好像芭蕉树，因为中心是空心的……

所以，你根本找不到真正的“主人”是谁？

因为“无我”，所以只有无为的法性（中道）——

或称为四圣谛、五分法身，才是永恒不变的！

《相应部经典‧念住相应‧那烂陀品‧纯陀经》开示（五分法身）：

☆ 五分法身（ Pañca dhammakkhandhā ） ➾

是指你所有的修行过程、一切的辛劳将不会白费！

它们都将会成为——您“因圆果满”时候的法身。

➊ 戒身（ Sīlakkhandhaṃ ）；

➋ 定身（ Samādhikkhandhaṃ ）；

➌ 慧身（ Paññākkhandhaṃ ）；

➍ 解脱身（ Vimuttikkhandhaṃ ）；

➎ 解脱知见身（ Vimuttiñāṇadassanakkhandhaṃ ）。

☆ 思（ Cetanā ） ➾

思 = 意图 = 念头 = 深切注意。

☆ 感知想法（ Ceteti ） ➾

感知：五官的察觉；想法：心的察觉。

☆ 纯一（ Kevalassa ） ➾

字面意思是：单独存在、纯一无杂、完全状态。

又可译为：独一、唯一、全部、独存、太极。

39. Sāvatthiyaṃ viharati…pe…

［一、前言 ➥］

［那时，世尊］居住在舍卫城（的因缘）。

［那时，世尊说：］

“yañca, bhikkhave, ceteti yañca pakappeti yañca anuseti,

［二、名色集起 ➥］

“各位比丘！不论（骄慢）想法的感知，或计划安排，还是随眠的潜意识；

ārammaṇametaṃ hoti viññāṇassa ṭhitiyā.

那么依照识蕴持续的时间，就有此（内外）所缘境的存在。

Ārammaṇe sati patiṭṭhā viññāṇassa hoti.

因为，当存在对（内外）所缘境的深切注意时，就有识蕴的依处。

Tasmiṃ patiṭṭhite viññāṇe virūḷhe nāmarūpassa avakkanti hoti.

因为，当那个识蕴的依处被增长时，就有名色（身心）的显现。

[avijjāpaccayā saṅkhārā,

［➊ 缘无明而有行蕴，

saṅkhārapaccayā viññāṇaṃ,

➋ 缘行蕴而有识蕴，

viññāṇapaccayā nāmarūpaṃ,]

➌ 缘识蕴而有名色，］

Nāmarūpapaccayā saḷāyatanaṃ;

➍ 缘名色而有六入处，

saḷāyatanapaccayā phasso;

➎ 缘六入处而有触觉，

phassapaccayā vedanā…pe…

[phassapaccayā vedanā,

➏ 缘触觉而有受蕴，

vedanāpaccayā taṇhā,]

➐ 缘受蕴而有渴爱，

taṇhā… upādānaṃ… bhavo… jāti…

[taṇhāpaccayā upādānaṃ,

➑ 缘渴爱而有取着，

upādānapaccayā bhavo,

➒ 缘取着而有生存，

bhavapaccayā jāti,]

➓ 缘生存而有出生，

jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.

[jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.]

⓫ 缘出生而有⓬ 老死、愁、悲、苦、忧、恼生起。

Evametassa kevalassa dukkhakkhandhassa samudayo hoti”.

如此，这就是‘纯一’苦蕴的集起。

“No ce, bhikkhave, ceteti no ce pakappeti, atha ce anuseti,

各位比丘！若有（骄慢）想法的感知，或计划安排，还是随眠的潜意识；

ārammaṇametaṃ hoti viññāṇassa ṭhitiyā.

那么依照识蕴持续的时间，就有此（内外）所缘境的存在。

Ārammaṇe sati patiṭṭhā viññāṇassa hoti.

因为，当存在对（内外）所缘境的深切注意时，就有识蕴的依处。

Tasmiṃ patiṭṭhite viññāṇe virūḷhe nāmarūpassa avakkanti hoti.

因为，当那个识蕴的依处被增长时，就有名色（身心）的显现。

Nāmarūpapaccayā saḷāyatanaṃ…pe…

缘名色而有六入处……乃至……而有老死、愁、悲、苦、忧、恼生起。

evametassa kevalassa dukkhakkhandhassa samudayo hoti.

如此，这就是‘纯一’苦蕴的集起。

“Yato ca kho, bhikkhave, no ceva ceteti no ca pakappeti no ca anuseti,

［三、名色灭尽 ➥］

然而，各位比丘！如果既没有（骄慢）想法的感知，也没有计划安排，还没有随眠的潜意识；

ārammaṇametaṃ na hoti viññāṇassa ṭhitiyā.

那么既没有识蕴持续的时间，也就没有此（内外）所缘境的存在。

Ārammaṇe asati patiṭṭhā viññāṇassa na hoti.

因为，当不存在对（内外）所缘境的深切注意时，就没有识蕴的依处。

Tadappatiṭṭhite viññāṇe avirūḷhe nāmarūpassa avakkanti na hoti.

因为，当那个识蕴的依处不被增长时，就没有名色（身心）的显现。

[Avijjāyatveva asesavirāganirodhā saṅkhāranirodho,

［① 当无明无余、离贪、灭尽而行蕴灭，

saṅkhāranirodhā viññāṇanirodho,

② 行蕴灭而识蕴灭，

viññāṇanirodhā nāmarūpanirodho,]

③ 识蕴灭而名色灭，］

Nāmarūpanirodhā saḷāyatananirodho…pe…

[nāmarūpanirodhā saḷāyatananirodho,

④ 名色灭而六入处灭，

saḷāyatananirodhā phassanirodho,

⑤ 六入处灭而触觉灭，

phassanirodhā vedanānirodho,

⑥ 触觉灭而受蕴灭，

vedanānirodhā taṇhānirodho,

⑦ 受蕴灭而渴爱灭，

taṇhānirodhā upādānanirodho,

⑧ 渴爱灭而取着灭，

upādānanirodhā bhavanirodho,

⑨ 取着灭而生存灭，

bhavanirodhā jātinirodho,

⑩ 生存灭而出生灭，

jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.]

⑪ 出生灭而⑫ 老死、愁、悲、苦、忧、恼熄灭。

evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.

如此，这就是‘纯一’苦蕴的灭尽。”

Navamaṃ.

思二经 ～伽拉罗刹利品‧第九经终

～《因缘相应‧伽拉罗刹利品‧Dutiyacetanāsutta 思二经》(SN 12.39)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2562.1.28 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.4 Kaḷārakhattiyavagga 伽拉罗刹利品 (SN 12.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.10 Tatiyacetanāsutta 思三 (SN 12.40)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Tatiyacetanāsuttaṃ

思三经

☆ 本经大意 ➾

通过对身心的观察，灭尽骄慢的想法，和感知——

被亲族所系缚（的识蕴）的生起与灭尽。

☆ 思（ Cetanā ） ➾

思 = 意图 = 念头 = 深切注意。

☆ 感知想法（ Ceteti ） ➾

感知：五感的察觉；想法：心的察觉。

☆ 纯一（ Kevalassa ） ➾

字义叫做：单独存在、纯一无杂、完全状态。

又或译为：独一、唯一、全部、独存、太极。

40. Sāvatthiyaṃ viharati…pe…

［一、前言 ➥］

［这时，世尊］居住在舍卫城（的因缘）。

［这时，世尊说：］

“yañca, bhikkhave, ceteti yañca pakappeti yañca anuseti

［二、系缚生起 ➥］

“诸比丘！不论（骄慢）想法的感知，或计划安排，还是随眠的潜意识；

ārammaṇametaṃ hoti viññāṇassa ṭhitiyā.

依照识蕴的持续时间，才会有此（内外）所缘境的存在。

Ārammaṇe sati patiṭṭhā viññāṇassa hoti.

因为，当存在对（内外）所缘境的深切注意时，才会有识蕴的所依处。

Tasmiṃ patiṭṭhite viññāṇe virūḷhe nati hoti.

因为，当那识蕴的所依处已经被增长时，才会有亲族的系缚。

Natiyā sati āgatigati hoti.

因为，当存在亲族的系缚时，才会有往来的投胎转生。

Āgatigatiyā sati cutūpapāto hoti.

因为，当存在往来的投胎转生时，才会有生死。

Cutūpapāte sati āyatiṃ jāti jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.

因为，当存在生死时，而有未来的出生、老死、愁、悲、苦、忧、恼生起。

Evametassa kevalassa dukkhakkhandhassa samudayo hoti”.

如此，这就是‘纯一’的苦蕴生起。”

“No ce, bhikkhave, ceteti no ce pakappeti atha ce anuseti,

诸比丘！若有（骄慢）想法的感知，或计划安排，还是随眠的潜意识；

ārammaṇametaṃ hoti viññāṇassa ṭhitiyā.

那么依照识蕴的持续时间，才会有此（内外）所缘境的存在。

Ārammaṇe sati patiṭṭhā viññāṇassa hoti.

因为，当存在对（内外）所缘境的深切注意时，才会有识蕴的所依处。

Tasmiṃ patiṭṭhite viññāṇe virūḷhe nati hoti.

因为，当那识蕴的所依处已经被增长时，才会有亲族的系缚。

Natiyā sati āgatigati hoti.

因为，当存在亲族的系缚时，才会有往来的投胎转生。

Āgatigatiyā sati cutūpapāto hoti.

因为，当存在往来的投胎转生时，才会有生死。

Cutūpapāte sati āyatiṃ jāti jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti.

因为，当存在生死时，而有未来的出生、老死、愁、悲、苦、忧、恼生起。

Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

如此，这就是‘纯一’的苦蕴生起。

“Yato ca kho, bhikkhave, no ceva ceteti no ca pakappeti no ca anuseti,

［三、系缚灭尽 ➥］

然而，诸比丘！又如果没有（骄慢）想法的感知，或没有计划安排，还是没有随眠的潜意识；

ārammaṇametaṃ na hoti viññāṇassa ṭhitiyā.

既然没有识蕴的持续时间，也就没有此（内外）所缘境的存在。

Ārammaṇe asati patiṭṭhā viññāṇassa na hoti.

因为，当不存在对（内外）所缘境的深切注意时，也就没有识蕴的所依处。

Tadappatiṭṭhite viññāṇe avirūḷhe nati na hoti.

因为，当那识蕴的所依处不被增长时，也就没有亲族的系缚。

Natiyā asati āgatigati na hoti.

因为，当不存在亲族的系缚时，也就没有往来的投胎转生。

Āgatigatiyā asati cutūpapāto na hoti.

因为，当不存在往来的投胎转生时，也就没有生死。

Cutūpapāte asati āyatiṃ jāti jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.

因为，当不存在生死时，而有未来的出生、老死、愁、悲、苦、忧、恼熄灭。

Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.

如此，这就是‘纯一’的苦蕴灭尽。”

Dasamaṃ.

思三经 ～伽拉罗刹利品‧第十经终

～《因缘相应‧伽拉罗刹利品‧Tatiyacetanāsutta 思三经》(SN 12.40)

Kaḷārakhattiyavaggo catuttho.

伽拉罗刹利品 ～因缘相应‧第四品终

Tassuddānaṃ –

此品（十经）摄颂曰：

Bhūtamidaṃ kaḷārañca,

（一）生者、（二）伽拉罗，

duve ca ñāṇavatthūni;

（三）智事、（四）智事二经；

Avijjāpaccayā ca dve,

（五）无明缘、（六）无明缘二，

natumhā cetanā tayoti.

（七）非你之物、（八）思、（九）思二、（十）思三。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.5 Gahapativagga 家主品 (SN 12.41-50)”

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【经名】 1.5.1 Pañcaverabhayasutta 五畏罪 (SN 12.41)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Gahapativaggo

1. Pañcaverabhayasuttaṃ

41. Sāvatthiyaṃ viharati. Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca –

“Yato kho, gahapati, ariyasāvakassa pañca bhayāni verāni vūpasantāni honti, catūhi ca sotāpattiyaṅgehi samannāgato hoti, ariyo cassa ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṃ byākareyya – ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyano’”ti.

“Katamāni pañca bhayāni verāni vūpasantāni honti? Yaṃ, gahapati, pāṇātipātī pāṇātipātapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedayati, pāṇātipātā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti.

“Yaṃ, gahapati, adinnādāyī adinnādānapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedayati, adinnādānā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti.

“Yaṃ, gahapati, kāmesumicchācārī kāmesumicchācārapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedayati, kāmesumicchācārā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti.

“Yaṃ, gahapati, musāvādī musāvādapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedayati, musāvādā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti.

“Yaṃ, gahapati, surāmerayamajjapamādaṭṭhāyī surāmerayamajjapamādaṭṭhānapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedayati, surāmerayamajjapamādaṭṭhānā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti. Imāni pañca bhayāni verāni vūpasantāni honti.

“Katamehi catūhi sotāpattiyaṅgehi samannāgato hoti? Idha, gahapati, ariyasāvako buddhe aveccappasādena samannāgato hoti – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’”ti.

“Dhamme aveccappasādena samannāgato hoti – ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’”ti.

“Saṅghe aveccappasādena samannāgato hoti – ‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’”ti.

“Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi. Imehi catūhi sotāpattiyaṅgehi samannāgato hoti.

“Katamo cassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho? Idha, gahapati, ariyasāvako paṭiccasamuppādaññeva sādhukaṃ yoniso manasi karoti – ‘iti imasmiṃ sati idaṃ hoti, imasmiṃ asati idaṃ na hoti; imassuppādā idaṃ uppajjati, imassa nirodhā idaṃ nirujjhati. Yadidaṃ avijjāpaccayā saṅkhārā; saṅkhārapaccayā viññāṇaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti. Ayamassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho.

“Yato kho, gahapati, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi catūhi sotāpattiyaṅgehi samannāgato hoti, ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṃ byākareyya – ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyano’”ti.

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第五 家主品

［四一］ 第一 五畏罪

一 ［这时，世尊］住在舍卫城。

二 这时，给孤独家主来到世尊那里。到了之后，礼敬世尊，坐在一旁。世尊对坐在一旁的给孤独家主说：

三 “家主！当圣弟子平息了五种怖畏怨仇，具足四种预流支，依靠智慧善见、善知圣法时，他如果愿意，就可以亲自证明自己说：‘我的地狱轮回已灭尽，畜生道已灭尽，饿鬼道已灭尽，苦处、恶趣、无乐之处已灭尽，我已入预流果，是不堕恶趣者，决定最终到达菩提。’”

四 使五种怖畏怨仇止息，是哪些呢？

五 家主！杀生的人，因为杀生的缘故，在现世产生怖畏怨仇。在未来世也产生怖畏怨仇，也会经验到内心的痛苦、忧愁。像这样断绝杀生，就能使那怖畏怨仇止息。

六 家主！不与取的人，因为不与取的缘故，在现世产生怖畏怨仇，在未来世也产生怖畏怨仇。也会经验到内心的痛苦、忧愁。像这样断绝不与取，就能使那怖畏怨仇止息。

七 家主！行邪淫的人，因为邪淫的缘故，在现世产生怖畏怨仇，在未来世也产生怖畏怨仇。也会经验到内心的痛苦、忧愁。像这样断绝邪淫，就能使那怖畏怨仇止息。

八 家主！说谎的人，因为说谎的缘故，在现世产生怖畏怨仇，在未来世也产生怖畏怨仇。也会经验到内心的痛苦、忧愁。像这样断绝说谎，就能使那怖畏怨仇止息。

九 家主！饮用导致放逸的酒类等麻醉品的人，因为饮用这些麻醉品的缘故，在现世产生怖畏怨仇，在未来世也产生怖畏怨仇。也会经验到内心的痛苦、忧愁。像这样断绝饮用导致放逸的酒类等麻醉品，就能使那怖畏怨仇止息。这些就是五种怖畏怨仇的止息。

一〇 具足四种预流支，是哪些呢？

一一 家主！在这里，圣弟子对佛具足不坏的净信——‘那位世尊是阿罗汉、正等觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。’

一二 对法具足不坏的净信——‘法是世尊善说的：当下可见、无时间性、欢迎来看、能导向涅槃、智者们各自证知。’

一三 对僧伽具足不坏的净信——‘世尊的弟子僧团是善行道的；世尊的弟子僧团是正直行道的；世尊的弟子僧团是如理行道的；世尊的弟子僧团是正当行道的，也就是四双八辈圣者。世尊弟子僧团是值得供养、值得款待、值得布施、值得合掌礼敬的，是世间无上的福田。’

一四 具足圣者所赞叹的戒——‘这些戒是不毁坏、不中断、无瑕疵、无污点的，能导向解脱，为智者所称赞，不被执取，有助于得定。’

这些就是具足的四种预流支。

一五 依靠智慧善见、善知圣法，是什么呢？

一六 家主！在这里，圣弟子善巧地、如理地思惟缘起。即：‘此有故彼有，此无故彼无；此生故彼生，此灭故彼灭。’

一七 即：‘缘无明有行；缘行有识；缘识有名色；缘名色有六处；缘六处有触；缘触有受；缘受有爱；缘爱有取；缘取有有；缘有有生；缘生有老死、愁、悲、苦、忧、恼。如此，这就是这整个苦蕴的生起。又由于无明的无余离贪、灭尽，就有行的灭；由于行的灭，就有识的灭；由于识的灭，就有名色的灭；由于名色的灭，就有六处的灭；由于六处的灭，就有触的灭；由于触的灭，就有受的灭；由于受的灭，就有爱的灭；由于爱的灭，就有取的灭；由于取的灭，就有有的灭；由于有的灭，就有生的灭；由于生的灭，就有老死、愁、悲、苦、忧、恼等灭。如此，这就是这整个苦蕴的灭尽。’

这就是依靠智慧善见、善知圣法。

一八 家主！当圣弟子平息了这五种怖畏怨仇，具足了这四种预流支，并且依靠智慧善见、善知了这个圣法时，他如果愿意，就可以亲自证明自己说：

‘我的地狱轮回已灭尽，畜生道已灭尽，饿鬼道已灭尽，苦处、恶趣、无乐之处已灭尽，我已入预流果，是不堕恶趣者，决定最终到达菩提。’

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.7 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.5 Gahapativagga 家主品 (SN 12.41-50)”

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【经名】 1.5.2 Dutiyapañcaverabhayasutta 五畏罪二 (SN 12.42)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyapañcaverabhayasuttaṃ

五畏罪二

42. Sāvatthiyaṃ viharati…pe…

［这时，世尊］住在舍卫城。这时，众多比丘来到世尊那里。到了之后……世尊说：

“yato kho, bhikkhave, ariyasāvakassa pañca bhayāni verāni vūpasantāni honti,

“诸比丘！当圣弟子对于五种怖畏、怨仇止息时，

catūhi ca sotāpattiyaṅgehi samannāgato hoti,

成就‘四种预流条件’（四预流支），

ariyo cassa ñāyo paññāya sudiṭṭho hoti suppaṭividdho,

以智慧善于观察、善于理解圣法时，

so ākaṅkhamāno attanāva attānaṃ byākareyya –

如果他愿意，可以自己宣告说：

‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto,

‘我的地狱轮回已灭尽、畜生道已灭尽、饿鬼道已灭尽、苦处、恶趣、堕处已灭尽，

sotāpannohamasmi avinipātadhammo niyato sambodhiparāyano’”ti.

已成预流果，是不退转的，决定趣向正等觉的彼岸。’”

“Katamāni pañca bhayāni verāni vūpasantāni honti?

是哪五种怖畏、怨仇止息呢？

Yaṃ, bhikkhave, pāṇātipātī …pe…

① 诸比丘！杀生的人因为杀生的缘故，在现世产生怖畏、怨仇，在来世也产生怖畏、怨仇，心中遭受苦忧。

如果远离杀生，这样的怖畏、怨仇就止息了。

yaṃ, bhikkhave, adinnādāyī…pe…

② 诸比丘！不与取的人因为不与取的缘故，在现世产生怖畏、怨仇，在来世也产生怖畏、怨仇，心中遭受苦忧。

如果远离不与取，这样的怖畏、怨仇就止息了。

yaṃ, bhikkhave, kāmesumicchācārī…

③ 诸比丘！行邪淫的人因为邪淫的缘故，在现世产生怖畏、怨仇，在来世也产生怖畏、怨仇，心中遭受苦忧。

如果远离邪淫，这样的怖畏、怨仇就止息了。

yaṃ, bhikkhave, musāvādī…

④ 诸比丘！说谎的人因为说谎的缘故，在现世产生怖畏、怨仇，在来世也产生怖畏、怨仇，心中遭受苦忧。

如果远离说谎，这样的怖畏、怨仇就止息了。

yaṃ, bhikkhave, surāmerayamajjapamādaṭṭhāyī…pe…

⑤ 诸比丘！饮酒的人因为饮酒的缘故，在现世产生怖畏、怨仇，在来世也产生怖畏、怨仇，心中遭受苦忧。

如果远离饮酒，这样的怖畏、怨仇就止息了。

imāni pañca bhayāni verāni vūpasantāni honti.

这些就是五种怖畏、怨仇的止息。

“Katamehi catūhi sotāpattiyaṅgehi samannāgato hoti?

是哪‘四种预流条件’（四预流支）的成就呢？

Idha, bhikkhave, ariyasāvako buddhe…pe…

诸比丘！在这里有圣弟子，对佛成就了确信无疑的净信，说：

‘那位世尊是阿罗汉、正等觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。’

dhamme…

对法成就了确信无疑的净信，说：‘世尊的法是善说的、当下可见、无时间性、欢迎来看、能导向涅槃、智者应当自己了知。’

saṅghe…

对僧成就了确信无疑的净信，说：‘世尊的声闻众是善行道的，世尊的声闻众是正直行道的，世尊的声闻众是如理行道的，世尊的声闻众是正当行道的，也就是四双八辈圣者，这位世尊的声闻众是值得迎请、极值得迎请（款待）、值得布施、值得合掌礼敬的，是世间无上的福田。’

ariyakantehi sīlehi samannāgato hoti. (… )

具足圣者所赞叹的戒：‘（这些戒）不毁坏、不穿孔、不杂染、无污点、导向解脱、为智者所称赞、不被执取、能引发三昧。’

Imehi catūhi sotāpattiyaṅgehi samannāgato hoti.

这些就是‘四种预流条件’（四预流支）的成就。

“Katamo cassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho?

什么是，以智慧善于观察、善于理解圣法呢？

Idha, bhikkhave, ariyasāvako paṭiccasamuppādaññeva sādhukaṃ yoniso manasi karoti…pe…

诸比丘！在这里有圣弟子，对于缘起，彻底地、如理地、用心忆念，说：

‘此有故彼有（苦），此生故彼生（集）；此无故彼无（灭），此灭故彼灭（道）。’

即：‘➊ 缘无明而有行，

➋ 缘行而有识，

➌ 缘识而有名色，

➍ 缘名色而有六入，

➎ 缘六入而有触，

➏ 缘触而有受，

➐ 缘受而有渴爱，

➑ 缘渴爱而有取，

➒ 缘取而有存在（有），

➓ 缘存在（有）而有生，

⓫ 缘生而有 ⓬ 老死、愁、悲、苦、忧、恼生起。

如此，这就是这整个苦蕴的生起。

因 ① 无明的无余、离贪、灭尽而行灭，

② 行灭而识灭，

③ 识灭而名色灭，

④ 名色灭而六入灭，

⑤ 六入灭而触灭，

⑥ 触灭而受灭，

⑦ 受灭而渴爱灭，

⑧ 渴爱灭而取灭，

⑨ 取灭而存在（有）灭，

⑩ 存在（有）灭而生灭，

⑪ 生灭而 ⑫ 老死、愁、悲、苦、忧、恼灭。

如此，这就是这整个苦蕴的灭尽。’

ayamassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho.

这就是，以智慧善于观察、善于理解圣法。

“Yato kho, bhikkhave, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti,

诸比丘！当圣弟子在这五种怖畏、怨仇止息时，

imehi ca catūhi sotāpattiyaṅgehi samannāgato hoti,

成就了这‘四种预流条件’（四预流支），

ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho,

以智慧善于观察、善于理解圣法时，

so ākaṅkhamāno attanāva attānaṃ byākareyya –

如果他愿意，可以自己宣告说：

‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto,

‘我的地狱轮回已灭尽、畜生道已灭尽、饿鬼道已灭尽、苦处、恶趣、堕处已灭尽，

sotāpannohamasmi avinipātadhammo niyato sambodhiparāyano’”ti.

已成预流果，是不退转的，决定趣向正等觉的彼岸。’”

Dutiyaṃ.

五畏罪二 ～家主品‧第二经终

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.9.1 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.5 Gahapativagga 家主品 (SN 12.41-50)”

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【经名】 1.5.3 Dukkhasutta 苦 (SN 12.43)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Dukkhasuttaṃ

苦经

☆ 什么叫做：“十二缘起”呢？（就是） ➾

涅槃←╌（漏尽智）←╌漏←┄┄┄┄┄┄┄┄╮

（不死甘露）（当下：欲漏、有漏、无明漏）　　↑

↑　　　　　　　　　┆　　　　　　　　　┆

┆　　　　　　　　　↓　　　　　　　　　┆

正智←╌（破无明）←╌无明┄┄┄┄┄┄┄┄╯

（慧善解脱）（当下：不随觉、不洞察四圣谛）

↑　　　　　　　　　┆

┆　　　　　　　　　↓

正解脱←（破掉举）←╌行

（心善解脱）（当下：身行、语行、心行）

↑　　　　　　　　　┆

┆　　（慢随眠）　　↓

正定←╌╌╌╌╌╌╌╌识←┄┄┄┄┄┄┄┄╮

（身行寂静）（当下：眼识、耳识……意识）　　↑

↑　　　　　　　　　┆　　　　　　　　　┆

┆　　（有贪随眠）　↓　　　　　　　　　┆

正念←╌╌╌╌╌╌╌╌名色┄┄┄┄┄┄┄┄╯

（心念一护）（当下：色、受、想、思、触、作意）

↑　　　　　　　　　┆

┆　　（色贪结）　　↓

正精进←╌╌╌╌╌╌╌六入处

（慎思四依）（当下：眼、耳、鼻、舌、身、意）

↑　　　　　　　　　┆

┆　　（贪随眠）　　↓

正命←╌╌╌╌╌╌╌╌触

（求已断尽）（当下：眼触、耳触……意触）

↑　　　　　　　　　┆

┆　　（嗔随眠）　　↓

正业←╌╌╌╌╌╌╌╌受

（具足六支）（当下：眼触所生受……意触所生受）

↑　　　　　　　　　┆

┆　　（爱染随眠）　↓

正语←╌╌╌╌╌╌╌╌爱←┄┄┄┄┄┄┄┄┄╮

（已舍自谛）（当下：色爱、声爱、香爱……法爱）↑

↑　　　　　　　　　┆　　　　　　　　　　┆

┆　　（疑随眠）　　↓　　　　　　　　　　┆

正思惟←╌╌╌╌╌╌╌取┄┄┄→欲爱（行苦）╯

（浊思已净）（当下：欲取、见取、戒禁取、我语取）

↑　　　　　　　　　┆　　　　　　　　　　↑

┆　　（有身见结）　↓　　　　　　　　　　┆

正见←╌╌╌╌╌╌╌╌有┄┄┄→有爱（苦苦）╯

（已断五支）（当下：欲有、色有、无色有）　　↑

↑　　　　　　　　　┆　　　　　　　　　┆

┆　　（见随眠）　　↓　　　　　　　　　┆

╰╌╌╌╌╌╌╌╌╌生　　　　　　　　　┆

↑　　　（当下：入胎出生、卵胎湿化）　　┆

┆　　　　　　　　　┆　　无有爱（坏苦）╯

┆　　（嗔恚结）　　↓　　　　↑　　　　↑

╰╌╌╌╌╌╌╌╌╌老死┄┄┄╯　　　　┆

↑　　　（当下：老衰、死终……舍弃形骸）┆

┆　　　　　　　　　┆　　　　　　　　　┆

┆　　（嗔随眠）　　↓　　　　　　　　　┆

╰╌╌╌╌╌╌╌╌五取蕴苦┄┄┄┄┄┄┄╯

（当下：怨憎会、爱别离、求不得……愁悲苦忧恼）

☆ 什么叫做：“三种渴爱”呢？（就是） ➾

➊ 欲爱，得不到时，想要得到。（因为无常！）

也称为：行苦。（痴于舍受）会导致：求不得的过患。

➋ 有爱，得到以后，害怕失去。（因为是苦！）

也称为：苦苦。（嗔于苦受）会导致：怨憎会的过患。

➌ 无有爱，失去以后，忧悲苦恼。（因为无我！）

也称为：坏苦。（贪于乐受）会导致：爱别离的过患。

╭→痴（舍受）╮　　╭→嗔（苦受）╮

求不得　　　　　┆　怨憎会　　　　　┆

↑　　　　　　↓　　↑　　　　　　↓

➊ 欲爱（行苦无常）　➋ 有爱（苦苦是苦）　➌ 无有爱（坏苦无我）

↑　　　　　　　　　　　　　　　　　　　　　　　┆

╰┄┄┄┄┄┄┄┄贪（乐受）←┄┄┄┄爱别离←┄╯

缘渴爱而有愁、悲、苦、忧、恼生起 ➾

由于渴爱、再生的因缘，所以会生起：轮回苦海、生老病死……

怨憎会、爱别离、求不得、五取蕴苦、难逃一切劫难的果报！

☆ 什么叫做：“如实智见”呢？（就是） ➾

（意根：观察者／被观察者）

╭→六境┄╮　　　　　　　　╭→不灭心行（心解脱）→四无色禅（舍根未灭）┄┄┄╮

│　　　　↓　　　　　　　　┆　　　　　　　　　　　　　　　　　　　　　　　　┆

╭→➊│（结果）六识╮　　　　　　舍念→灭心行（涅槃智）→俱解脱（正解脱）╮　　　　↓

┆　　│　　　　↑　┆　　　　　　↑　　　　┆　　　　　　　　　　　　　　↓　　　　无

┆　　╰→六根┄╯　┆　╭→不作意╯　　　　╰→慧解脱（正解脱）┄→解脱智见┄╮　　明

┆　　　　　　　　　┆　┆（灭有对想）　　　　　　　　　　　（漏尽智和无生智）↓　　︵

┆（如理／非理作意）↓　┆　　　　　　　　　　　　　　　　　　　　　　　　　　有　　轮

┆　　　　╭→法境┄→➌六触（无常、苦、无我／无为三触：无相、无愿、空）　　　明　　回

┆　　　　│（客体）↑　┆　　　　　　　　　　　　　　　　　　　　　　　　　　┆　　︶

┆　　　➁│　　　　┆　┆（语行：寻、伺）　（如理思惟）　　　　　　　　　　　↓　　┆

┆　　　　│　　　　┆　╰→作意┄╮　　╭→心行（受、想）╮　（日常生活）十无学┄╮↓

身　　　　╰→意根┄╯　　　　　　↓　　┆　　　　　　　　↓　　　　　　　　　　　├╮

行　　　　　（认知）　　（四念住）念头→正念　　　　如实知见┄→八正道（戒定慧）┄╯┆

︵　　　　　　　　　　　　　　　　┆　　　　　　　　　　　　↗　　　　　　　　　　　↓

呼　　　　　　　　　　　　　　　　╰┄→妄念　　　不如实知见┄→八邪道（贪嗔痴）┄┄╮

吸　　　　　　　　　　　　　　　　　　　┆　　　　　　　　↑　　　　　　　　　　　　┆

︶　　　　　　　　　　　　　　　　　　　╰→心行（受、想）╯　　　　　　　　　　　　┆

↑　　　　　　　　　　　　　　　　　　　　　（非理思惟）　　　　　　　　　　　　　　┆

╰┄┄┄三业（身业、语业、意业）←┄┄┄┄┄┄┄┄┄┄┄┄┄┄（佛历 2562.6.19）←┄╯

✰ 注意！这里 ➊ 与 ➁ 的根境不同，才有 ➌ 六触，否则会变成“识”是常住的常见。

✎ 原始佛法里的“无相心法”：涅槃，是无取才能“灭心”，而不是生“妙心”！

☀ 功德圆满的十无学，并不是不思善、不思恶，而是在日常生活中实践无漏智慧。

43. Sāvatthiyaṃ viharati…pe…

［这时，世尊］住在舍卫城的因缘。

“dukkhassa, bhikkhave, samudayañca atthaṅgamañca desessāmi.

［这时，世尊这样宣说：］

“诸比丘！我为你们说苦（苦圣谛与集圣谛）的生起原因，

与苦（灭圣谛与道圣谛）的放下（重担）。

Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti.

你们仔细听，好好思念。我这就说。”

“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.

那些比丘回答世尊说：“大德！是的。”

Bhagavā etadavoca –

世尊这样宣说：

“Katamo ca, bhikkhave, dukkhassa samudayo?

“［一］再者，诸比丘！什么是苦（苦圣谛与集圣谛）已经生起的原因呢？

Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ.

➊ 依眼根攀缘色尘，而出现眼识——

Tiṇṇaṃ saṅgati phasso.

⑴ 三者和合，就有了触；

Phassapaccayā vedanā;

⑵ 以触为助缘，而有受；

vedanāpaccayā taṇhā.

⑶ 以受为助缘，而有爱；

Ayaṃ kho, bhikkhave, dukkhassa samudayo.

诸比丘！这就是苦（苦圣谛与集圣谛）已经生起的原因。

“Sotañca paṭicca sadde ca uppajjati sotaviññāṇaṃ…pe…

➋ 依耳根攀缘声尘，而出现耳识——

⑴ 三者和合，就有了触；

⑵ 以触为助缘，而有受；

⑶ 以受为助缘，而有爱；

诸比丘！这就是苦（苦圣谛与集圣谛）已经生起的原因。

ghānañca paṭicca gandhe ca…pe…

➌ 依鼻根攀缘香尘，而出现鼻识——

⑴ 三者和合，就有了触；

⑵ 以触为助缘，而有受；

⑶ 以受为助缘，而有爱；

诸比丘！这就是苦（苦圣谛与集圣谛）已经生起的原因。

jivhañca paṭicca rase ca…pe…

➍ 依舌根攀缘味尘，而出现舌识——

⑴ 三者和合，就有了触；

⑵ 以触为助缘，而有受；

⑶ 以受为助缘，而有爱；

诸比丘！这就是苦（苦圣谛与集圣谛）已经生起的原因。

kāyañca paṭicca phoṭṭhabbe ca…pe…

➎ 依身根攀缘触尘，而出现身识——

⑴ 三者和合，就有了触；

⑵ 以触为助缘，而有受；

⑶ 以受为助缘，而有爱；

诸比丘！这就是苦（苦圣谛与集圣谛）已经生起的原因。

manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ.

➏ 依意根攀缘法尘，而出现意识——

Tiṇṇaṃ saṅgati phasso.

⑴ 三者和合，就有了触；

Phassapaccayā vedanā;

⑵ 以触为助缘，而有受；

vedanāpaccayā taṇhā.

⑶ 以受为助缘，而有爱；

Ayaṃ kho, bhikkhave, dukkhassa samudayo.

诸比丘！这就是苦（苦圣谛与集圣谛）已经生起的原因。

“Katamo ca, bhikkhave, dukkhassa atthaṅgamo?

［二］再者，诸比丘！什么是苦（灭圣谛与道圣谛）的已经放下（重担）呢？

Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ.

➀ 依眼根攀缘色尘，而出现眼识——

Tiṇṇaṃ saṅgati phasso.

⑴ 三者和合，就有了触；

Phassapaccayā vedanā;

⑵ 以触为助缘，而有受；

vedanāpaccayā taṇhā.

⑶ 以受为助缘，而有爱；

Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho;

⑷ 再者，依靠（如实智见）对那爱的完全离贪、无余灭尽（涅槃），就有了取的灭尽；

upādānanirodhā bhavanirodho;

⑸ 依靠取的灭尽，就有了有的灭尽；

bhavanirodhā jātinirodho;

⑹ 依靠有的灭尽，就有了生的灭尽；

jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.

⑺ 依靠生的灭尽，就有现在的老死、愁、悲、苦、忧、恼的灭尽。

Evametassa kevalassa dukkhakkhandhassa nirodho hoti.

如此，就是整个苦蕴的灭尽。

Ayaṃ kho, bhikkhave, dukkhassa atthaṅgamo.

诸比丘！这就是苦（灭圣谛与道圣谛）的已经放下（重担）。

“Sotañca paṭicca sadde ca uppajjati sotaviññāṇaṃ…pe…

➁ 依耳根攀缘声尘，而出现耳识——

⑴ 三者和合，就有了触；

⑵ 以触为助缘，而有受；

⑶ 以受为助缘，而有爱；

⑷ 再者，依靠（如实智见）对那爱的完全离贪、无余灭尽（涅槃），就有了取的灭尽；

⑸ 依靠取的灭尽，就有了有的灭尽；

⑹ 依靠有的灭尽，就有了生的灭尽；

⑺ 依靠生的灭尽，就有现在的老死、愁、悲、苦、忧、恼的灭尽。

如此，就是整个苦蕴的灭尽。

诸比丘！这就是苦（灭圣谛与道圣谛）的已经放下（重担）。

ghānañca paṭicca gandhe ca…pe…

➂ 依鼻根攀缘香尘，而出现鼻识——

⑴ 三者和合，就有了触；

⑵ 以触为助缘，而有受；

⑶ 以受为助缘，而有爱；

⑷ 再者，依靠（如实智见）对那爱的完全离贪、无余灭尽（涅槃），就有了取的灭尽；

⑸ 依靠取的灭尽，就有了有的灭尽；

⑹ 依靠有的灭尽，就有了生的灭尽；

⑺ 依靠生的灭尽，就有现在的老死、愁、悲、苦、忧、恼的灭尽。

如此，就是整个苦蕴的灭尽。

诸比丘！这就是苦（灭圣谛与道圣谛）的已经放下（重担）。

jivhañca paṭicca rase ca…pe…

➃ 依舌根攀缘味尘，而出现舌识——

⑴ 三者和合，就有了触；

⑵ 以触为助缘，而有受；

⑶ 以受为助缘，而有爱；

⑷ 再者，依靠（如实智见）对那爱的完全离贪、无余灭尽（涅槃），就有了取的灭尽；

⑸ 依靠取的灭尽，就有了有的灭尽；

⑹ 依靠有的灭尽，就有了生的灭尽；

⑺ 依靠生的灭尽，就有现在的老死、愁、悲、苦、忧、恼的灭尽。

如此，就是整个苦蕴的灭尽。

诸比丘！这就是苦（灭圣谛与道圣谛）的已经放下（重担）。

kāyañca paṭicca phoṭṭhabbe ca…pe…

➄ 依身根攀缘触尘，而出现身识——

⑴ 三者和合，就有了触；

⑵ 以触为助缘，而有受；

⑶ 以受为助缘，而有爱；

⑷ 再者，依靠（如实智见）对那爱的完全离贪、无余灭尽（涅槃），就有了取的灭尽；

⑸ 依靠取的灭尽，就有了有的灭尽；

⑹ 依靠有的灭尽，就有了生的灭尽；

⑺ 依靠生的灭尽，就有现在的老死、愁、悲、苦、忧、恼的灭尽。

如此，就是整个苦蕴的灭尽。

诸比丘！这就是苦（灭圣谛与道圣谛）的已经放下（重担）。

manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ.

➅ 依意根攀缘法尘，而出现意识——

Tiṇṇaṃ saṅgati phasso.

⑴ 三者和合，就有了触；

Phassapaccayā vedanā;

⑵ 以触为助缘，而有受；

vedanāpaccayā taṇhā.

⑶ 以受为助缘，而有爱；

Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho;

⑷ 再者，依靠（如实智见）对那爱的完全离贪、无余灭尽（涅槃），就有了取的灭尽；

upādānanirodhā bhavanirodho;

⑸ 依靠取的灭尽，就有了有的灭尽；

bhavanirodhā jātinirodho;

⑹ 依靠有的灭尽，就有了生的灭尽；

jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti.

⑺ 依靠生的灭尽，就有现在的老死、愁、悲、苦、忧、恼的灭尽。

Evametassa kevalassa dukkhakkhandhassa nirodho hoti.

如此，就是整个苦蕴的灭尽。

Ayaṃ kho, bhikkhave, dukkhassa atthaṅgamo”ti.

诸比丘！这就是苦（灭圣谛与道圣谛）的已经放下（重担）。”

Tatiyaṃ.

苦经 ～家主品‧第三经终

～《因缘相应‧家主品‧Dukkhasutta 苦经》(SN 12.43)

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.5 Gahapativagga 家主品 (SN 12.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.4 Lokasutta 世间 (SN 12.44)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Lokasuttaṃ

44. Sāvatthiyaṃ viharati…pe… “lokassa, bhikkhave, samudayañca atthaṅgamañca desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Katamo ca, bhikkhave, lokassa samudayo? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā; taṇhāpaccayā upādānaṃ; upādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Ayaṃ kho, bhikkhave, lokassa samudayo.

“Sotañca paṭicca sadde ca…pe… ghānañca paṭicca gandhe ca… jivhañca paṭicca rase ca… kāyañca paṭicca phoṭṭhabbe ca… manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā…pe… jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Ayaṃ kho, bhikkhave, lokassa samudayo.

“Katamo ca, bhikkhave, lokassa atthaṅgamo? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; upādānanirodhā bhavanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti. Ayaṃ kho, bhikkhave, lokassa atthaṅgamo.

“Sotañca paṭicca sadde ca…pe… ghānañca paṭicca gandhe ca… jivhañca paṭicca rase ca… kāyañca paṭicca phoṭṭhabbe ca… manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; upādānanirodhā bhavanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti. Ayaṃ kho, bhikkhave, lokassa atthaṅgamo”ti. Catutthaṃ.

☸---------------------------------------------------------------------

［四四］ 第四 世间

一 ［这时，世尊］住在舍卫城。

二 ［那时，世尊说：］“诸比丘！我为你们说世间的生起与灭尽，你们仔细听……”

一

三 “诸比丘！世间的生起，是什么呢？

四 依靠眼根与色尘生起眼识，三者和合就有触，缘触而有受，缘受而有爱，缘爱而有取，

缘取而有有（存在），缘有（存在）而有生，缘生而生起老死、愁、悲、苦、忧、恼。这就是世间的生起。

五 依靠耳根与声尘……

六 依靠鼻根与香尘……

七 依靠舌根与味尘……

八 依靠身根与触尘……

九 依靠意根与法尘生起意识，三者和合就有触，缘触而有受……缘生而生起老死、愁、悲、

苦忧、恼。这就是世间的生起。

二

一〇 诸比丘！世间的灭尽，是什么呢？

一一 依靠眼根与色尘生起眼识，三者和合就有触，缘触而有受，缘受而有爱，依靠那爱的

无余、离贪、灭尽而有取的灭尽，依靠取的灭尽而有有（存在）的灭尽……。如此就是这整个苦蕴的灭尽。

这就是世间的灭尽。

一二 依靠耳根与声尘……

一三 依靠鼻根与香尘……

一四 依靠舌根与味尘……

一五 依靠身根与触尘……

一六 依靠意根与法尘生起意识，三者和合就有触，缘触而有受，缘受而有爱，依靠那爱的

无余、离贪、灭尽而有取的灭尽，依靠取的灭尽而有有（存在）的灭尽……。如此就是这整个苦蕴的灭尽。

一七 诸比丘！这就是世间整个苦蕴的灭尽。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.5 Gahapativagga 家主品 (SN 12.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.5 Ñātikasutta 那提迦 (SN 12.45)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Ñātikasuttaṃ

45. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā ñātike viharati giñjakāvasathe. Atha kho bhagavā rahogato paṭisallāno imaṃ dhammapariyāyaṃ abhāsi –

“Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā, vedanāpaccayā taṇhā; taṇhāpaccayā upādānaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.

“Sotañca paṭicca sadde ca…pe… ghānañca paṭicca gandhe ca… jivhañca paṭicca rase ca… kāyañca paṭicca phoṭṭhabbe ca… manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā; taṇhāpaccayā upādānaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.

“Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; upādānanirodhā bhavanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti.

“Sotañca paṭicca sadde ca…pe… manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; upādānanirodhā bhavanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.

Tena kho pana samayena aññataro bhikkhu bhagavato upassuti [upassutiṃ (sī. pī.)] ṭhito hoti. Addasā kho bhagavā taṃ bhikkhuṃ upassuti ṭhitaṃ. Disvāna taṃ bhikkhuṃ etadavoca – “assosi no tvaṃ, bhikkhu, imaṃ dhammapariyāyan”ti? “Evaṃ, bhante”ti. “Uggaṇhāhi tvaṃ, bhikkhu, imaṃ dhammapariyāyaṃ; pariyāpuṇāhi tvaṃ, bhikkhu, imaṃ dhammapariyāyaṃ; dhārehi tvaṃ, bhikkhu, imaṃ dhammapariyāyaṃ. Atthasaṃhito ayaṃ [atthasaṃhitoyaṃ (sī. syā. kaṃ.), atthasaṃhitāyaṃ (pī. ka.)], bhikkhu, dhammapariyāyo ādibrahmacariyako”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

［四五］ 第五 那提迦

一 我是这样听说的。那时，世尊住在那提迦村的砖瓦房里。

一

二 那时，世尊独自静坐时，说了这个法门：

三 “依靠眼根与色尘生起眼识，三者和合就有触，缘触而有受，缘受而有爱，缘爱而有取

……。如此就是这整个苦蕴的生起。

四 依靠耳根与声尘……

五 依靠鼻根与香尘……

六 依靠舌根与味尘……

七 依靠身根与触尘……

八 依靠意根与法尘生起意识，三者和合就有触，缘触而有受，缘受而有爱，缘爱而有

取……。如此就是这整个苦蕴的生起。

九 依靠眼根与色尘生起眼识，三者和合就有触，缘触而有受，缘受而有爱，依靠那爱的无余，

离贪、灭尽而有取的灭尽，依靠取的灭尽而有有（存在）的灭尽……。如此，这就是整个苦蕴的灭尽。……

一〇 依靠耳根与声尘……

一一 依靠鼻根与香尘……

一二 依靠舌根与味尘……

一三 依靠身根与触尘……

一四 依靠意根与法尘生起意识，三者和合就有触，缘触而有受，缘受而有爱，依靠那爱的

无余、离贪、灭尽而有取的灭尽，依靠取的灭尽而有有（存在）的灭尽……。如此，这就是整个苦蕴的灭尽。”

二

一五 这时，有一位比丘，在附近听到了世尊的话，站在那里。

一六 世尊看见那位比丘站在那里听。

一七 看见后，对那位比丘说：“比丘！你听到这个法门了吗？”

“是的，大德！”

一八 “比丘！你应当受持这个法门。比丘！你应当完全掌握这个法门。比丘！你应当记住这个法门。比丘！这个法门富有意义，

是梵行的开端。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.5 Gahapativagga 家主品 (SN 12.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.6 Aññatarabrāhmaṇasutta 异 (SN 12.46)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Aññatarabrāhmaṇasuttaṃ

46. Sāvatthiyaṃ viharati. Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so brāhmaṇo bhagavantaṃ etadavoca –

“Kiṃ nu kho, bho gotama, so karoti so paṭisaṃvedayatī”ti? “‘So karoti so paṭisaṃvedayatī’ti kho, brāhmaṇa, ayameko anto”.

“Kiṃ pana, bho gotama, añño karoti, añño paṭisaṃvedayatī”ti? “‘Añño karoti, añño paṭisaṃvedayatī’ti kho, brāhmaṇa, ayaṃ dutiyo anto. Ete te, brāhmaṇa, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti – ‘avijjāpaccayā saṅkhārā; saṅkhārapaccayā viññāṇaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti.

Evaṃ vutte, so brāhmaṇo bhagavantaṃ etadavoca – “abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama,…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［四六］ 第六 异

一 这时，世尊住在舍卫城。

二 这时，有一位婆罗门来到世尊那里。到了之后，与世尊互相问候，说了些友善、值得记忆的话后，

坐在一旁。

坐在一旁的那位婆罗门，这样对世尊说：

三 “乔达摩！是否是‘自己造作，自己感受’呢？”

“婆罗门！‘自己造作，自己感受’，这是一边。”

四 “那么，乔达摩！是否是‘他人造作，他人感受’呢？”

“婆罗门！‘他人造作，他人感受’，这是第二边。婆罗门！舍离这两边，如来

依中间之道说法。

五 ‘缘无明有行；缘行有识……（省略）……如此，这就是这整个苦蕴的生起。又由于无明的无余，离贪、灭尽而有行的灭；由于行的灭……（省略）……如此，这就是这整个苦蕴的灭尽。’”

六 这样说完后。那位婆罗门这样对世尊说：

“乔达摩！太殊胜了！……（省略）……尊者乔达摩！请接受我从今天起，终生皈依为优婆塞。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.5 Gahapativagga 家主品 (SN 12.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.7 Jāṇussoṇisutta 声闻 (SN 12.47)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Jāṇussoṇisuttaṃ

47. Sāvatthiyaṃ viharati. Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ…pe… ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca –

“Kiṃ nu kho, bho, gotama, sabbamatthī”ti? “‘Sabbamatthī’ti kho, brāhmaṇa, ayameko anto”.

“Kiṃ pana, bho gotama, sabbaṃ natthī”ti? “‘Sabbaṃ natthī’ti kho, brāhmaṇa, ayaṃ dutiyo anto. Ete te, brāhmaṇa, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti – ‘avijjāpaccayā saṅkhārā; saṅkhārapaccayā viññāṇaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti.

Evaṃ vutte, jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca – “abhikkantaṃ bho gotama…pe… pāṇupetaṃ saraṇaṃ gatan”ti. Sattamaṃ.

☸---------------------------------------------------------------------

［四七］ 第七 声闻

一 ［这时，世尊］住在舍卫城。

二 这时，婆罗门生闻（Jāṇussoṇi）来到世尊那里。到了之后，与世尊互相问候：

坐在一旁的婆罗门生闻，这样对世尊说：

三 “乔达摩！是否‘一切都存在’呢？”

“婆罗门！‘一切都存在’，这是一边。”

四 “那么，乔达摩！是否‘一切都不存在’呢？”

“婆罗门！‘一切都不存在’，这是第二边。婆罗门！舍离这两边，如来依

中间之道说法。

五 ‘缘无明有行；缘行有识……（省略）……如此，这就是这整个苦蕴的生起。又由于无明的无余，离贪、灭尽而有行的灭；由于行的灭……（省略）……如此，这就是这整个苦蕴的灭尽。’”

六 这样说完后，那位婆罗门生闻，这样对世尊说：“乔达摩！太殊胜了！……（省略）……我愿终身皈依。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.5 Gahapativagga 家主品 (SN 12.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.8 Lokāyatikasutta 顺世派 (SN 12.48)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Lokāyatikasuttaṃ

48. Sāvatthiyaṃ viharati. Atha kho lokāyatiko brāhmaṇo yena bhagavā…pe… ekamantaṃ nisinno kho lokāyatiko brāhmaṇo bhagavantaṃ etadavoca –

“Kiṃ nu kho, bho gotama, sabbamatthī”ti? “‘Sabbamatthī’ti kho, brāhmaṇa, jeṭṭhametaṃ lokāyataṃ”.

“Kiṃ pana, bho gotama, sabbaṃ natthī”ti? “‘Sabbaṃ natthī’ti kho, brāhmaṇa, dutiyametaṃ lokāyataṃ”.

“Kiṃ nu kho, bho gotama, sabbamekattan”ti? “‘Sabbamekattan’ti kho, brāhmaṇa, tatiyametaṃ lokāyataṃ”.

“Kiṃ pana, bho gotama, sabbaṃ puthuttan”ti? “‘Sabbaṃ puthuttan’ti kho, brāhmaṇa, catutthametaṃ lokāyataṃ”.

“Ete te, brāhmaṇa, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti – ‘avijjāpaccayā saṅkhārā; saṅkhārapaccayā viññāṇaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti.

Evaṃ vutte, lokāyatiko brāhmaṇo bhagavantaṃ etadavoca – “abhikkantaṃ, bho gotama…pe… ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［四八］ 第八 顺世派

一 ［那时，世尊］住在舍卫城。

二 那时，一位顺世派的婆罗门来到世尊那里，……坐在一边的顺世派婆罗门，

这样对世尊说：

三 “乔达摩啊！‘一切存在’是怎么回事呢？”

“婆罗门！‘一切存在’，这是第一种世俗的观点。”

四 “乔达摩啊！那么‘一切不存在’又是怎么回事呢？”

“婆罗门！‘一切不存在’，这是第二种世俗的观点。”

五 “乔达摩啊！‘一切是同一’是怎么回事呢？”

“婆罗门！‘一切是同一’，这是第三种世俗的观点。”

六 “乔达摩啊！那么‘一切是各异’又是怎么回事呢？”

“婆罗门！‘一切是各异’，这是第四种世俗的观点。”

“婆罗门！如来不落入这两种极端，依循中道而说法。

七 （即是：）‘缘于无明而有行，缘于行而有识，……像这样，就是这整个苦蕴的生起。

但通过无明的无余、离贪、寂灭而有行灭，通过行灭而有识灭……像这样，就是这整个苦蕴的

寂灭。’”

八 听了这番话后，顺世派的婆罗门这样对世尊说：“尊者乔达摩！太殊胜了！……从今起，愿终身归依……”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.5 Gahapativagga 家主品 (SN 12.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.9 Ariyasāvakasutta 圣弟子 (SN 12.49)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Ariyasāvakasuttaṃ

49. Sāvatthiyaṃ viharati…pe… “na, bhikkhave, sutavato ariyasāvakassa evaṃ hoti – ‘kiṃ nu kho kismiṃ sati kiṃ hoti, kissuppādā kiṃ uppajjati? (Kismiṃ sati saṅkhārā honti, kismiṃ sati viññāṇaṃ hoti,) [( ) etthantare pāṭhā kesuci potthakesu na dissantīti sī. pī. potthakesu dassitā. tathā sati anantarasuttaṭīkāya sameti] kismiṃ sati nāmarūpaṃ hoti, kismiṃ sati saḷāyatanaṃ hoti, kismiṃ sati phasso hoti, kismiṃ sati vedanā hoti, kismiṃ sati taṇhā hoti, kismiṃ sati upādānaṃ hoti, kismiṃ sati bhavo hoti, kismiṃ sati jāti hoti, kismiṃ sati jarāmaraṇaṃ hotī’”ti?

“Atha kho, bhikkhave, sutavato ariyasāvakassa aparappaccayā ñāṇamevettha hoti – ‘imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati. (Avijjāya sati saṅkhārā honti; saṅkhāresu sati viññāṇaṃ hoti;) [( ) etthakesu pāṭhā kesuci potthakesu na dissantīti sī. pī. potthakesu dassitā. tathā sati anantarasuttaṭīkāya sameti] viññāṇe sati nāmarūpaṃ hoti; nāmarūpe sati saḷāyatanaṃ hoti; saḷāyatane sati phasso hoti; phasse sati vedanā hoti; vedanāya sati taṇhā hoti; taṇhāya sati upādānaṃ hoti; upādāne sati bhavo hoti; bhave sati jāti hoti; jātiyā sati jarāmaraṇaṃ hotī’ti. So evaṃ pajānāti – ‘evamayaṃ loko samudayatī’”ti.

“Na, bhikkhave, sutavato ariyasāvakassa evaṃ hoti – ‘kiṃ nu kho kismiṃ asati kiṃ na hoti, kissa nirodhā kiṃ nirujjhati? (Kismiṃ asati saṅkhārā na honti, kismiṃ asati viññāṇaṃ na hoti,) [( ) etthantare pāṭhāpi tattha tatheva dassitā] kismiṃ asati nāmarūpaṃ na hoti, kismiṃ asati saḷāyatanaṃ na hoti, kismiṃ asati phasso na hoti, kismiṃ asati vedanā na hoti, kismiṃ asati taṇhā na hoti, kismiṃ asati upādānaṃ na hoti, kismiṃ asati bhavo na hoti, kismiṃ asati jāti na hoti, kismiṃ asati jarāmaraṇaṃ na hotī’”ti?

“Atha kho, bhikkhave, sutavato ariyasāvakassa aparappaccayā ñāṇamevettha hoti – ‘imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati. (Avijjāya asati saṅkhārā na honti; saṅkhāresu asati viññāṇaṃ na hoti;) [( ) etthantare pāṭhāpi tattha tatheva dassitā] viññāṇe asati nāmarūpaṃ na hoti; nāmarūpe asati saḷāyatanaṃ na hoti…pe… bhavo na hoti… jāti na hoti… jātiyā asati jarāmaraṇaṃ na hotī’ti. So evaṃ pajānāti – ‘evamayaṃ loko nirujjhatī’”ti.

“Yato kho, bhikkhave, ariyasāvako evaṃ lokassa samudayañca atthaṅgamañca yathābhūtaṃ pajānāti, ayaṃ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi…pe… amatadvāraṃ āhacca tiṭṭhati itipī”ti. Navamaṃ.

☸---------------------------------------------------------------------

［四九］ 第九 圣弟子（之一）

一 ［那时，世尊］住在舍卫城。

二 ［那时，世尊说：］“诸比丘！多闻的圣弟子，不会这样想：‘当什么存在时，什么会存在呢？由于什么生起，什么会生起呢？当什么存在时，有名色存在？当什么存在时，有六处存在？当什么存在时，有触存在？当什么存在时，有受存在？当什么存在时，有爱存在？当什么存在时，有取存在？当什么存在时，有有存在？当什么存在时，有生存在？当什么存在时，有老死存在？’”

三 诸比丘！那时，多闻的圣弟子，无需依靠他人，在此就有这样的智慧：‘此有故彼有，此生故彼生。（即是：）有无明故有行，有行故有识，有识故有名色……有生故有老死。’他像这样了知这个世间的生起。

四 诸比丘！多闻的圣弟子，不会这样想：‘当什么不存在时，什么就不会存在呢？因为什么寂灭，什么会寂灭呢？［当什么不存在时，行不存在？当什么不存在时，识不存在？］当什么不存在时，名色不存在？当什么不存在时，六处不存在？当什么不存在时，触不存在？当什么不存在时，受不存在？当什么不存在时，爱不存在？当什么不存在时，取不存在？当什么不存在时，有不存在？当什么不存在时，生不存在？当什么不存在时，老死不存在？’……

五 诸比丘！那时，多闻的圣弟子，无需依靠他人，在此就有这样的智慧：

‘此无故彼无，此灭故彼灭。（即是：）无无明故无行，无行故无识，无识故无名色，无名色故无六处，……无触……无受……无爱……无取……无有……无生……无生故无老死……’他像这样了知这个世间的寂灭。

六 诸比丘！当圣弟子如此如实地了知世间的生起与寂灭时，诸比丘！这样的圣弟子被称为具足正见……他已经站在通往不死的门前了。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.5 Gahapativagga 家主品 (SN 12.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.10 Dutiyaariyasāvakasutta 圣弟子二 (SN 12.50)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Dutiyaariyasāvakasuttaṃ

50. Sāvatthiyaṃ viharati…pe… “na, bhikkhave, sutavato ariyasāvakassa evaṃ hoti – ‘kiṃ nu kho kismiṃ sati kiṃ hoti, kissuppādā kiṃ uppajjati? Kismiṃ sati saṅkhārā honti, kismiṃ sati viññāṇaṃ hoti, kismiṃ sati nāmarūpaṃ hoti, kismiṃ sati saḷāyatanaṃ hoti, kismiṃ sati phasso hoti, kismiṃ sati vedanā hoti, kismiṃ sati taṇhā hoti, kismiṃ sati upādānaṃ hoti, kismiṃ sati bhavo hoti, kismiṃ sati jāti hoti, kismiṃ sati jarāmaraṇaṃ hotī’”ti?

“Atha kho, bhikkhave, sutavato ariyasāvakassa aparappaccayā ñāṇamevettha hoti – ‘imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati. Avijjāya sati saṅkhārā honti; saṅkhāresu sati viññāṇaṃ hoti; viññāṇe sati nāmarūpaṃ hoti; nāmarūpe sati saḷāyatanaṃ hoti; saḷāyatane sati phasso hoti; phasse sati vedanā hoti; vedanāya sati taṇhā hoti; taṇhāya sati upādānaṃ hoti; upādāne sati bhavo hoti; bhave sati jāti hoti; jātiyā sati jarāmaraṇaṃ hotī’ti. So evaṃ pajānāti – ‘evamayaṃ loko samudayatī’”ti.

“Na, bhikkhave, sutavato ariyasāvakassa evaṃ hoti – ‘kiṃ nu kho kismiṃ asati kiṃ na hoti, kissa nirodhā kiṃ nirujjhati? Kismiṃ asati saṅkhārā na honti, kismiṃ asati viññāṇaṃ na hoti, kismiṃ asati nāmarūpaṃ na hoti, kismiṃ asati saḷāyatanaṃ na hoti, kismiṃ asati phasso na hoti, kismiṃ asati vedanā na hoti, kismiṃ asati taṇhā na hoti…pe… upādānaṃ… bhavo… jāti… kismiṃ asati jarāmaraṇaṃ na hotī’”ti?

“Atha kho, bhikkhave, sutavato ariyasāvakassa aparappaccayā ñāṇamevettha hoti – ‘imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati. Avijjāya asati saṅkhārā na honti; saṅkhāresu asati viññāṇaṃ na hoti; viññāṇe asati nāmarūpaṃ na hoti; nāmarūpe asati saḷāyatanaṃ na hoti…pe… jātiyā asati jarāmaraṇaṃ na hotī’ti. So evaṃ pajānāti – ‘evamayaṃ loko nirujjhatī’”ti.

“Yato kho, bhikkhave, ariyasāvako evaṃ lokassa samudayañca atthaṅgamañca yathābhūtaṃ pajānāti, ayaṃ vuccati, bhikkhave, ariyasāvako diṭṭhisampanno itipi, dassanasampanno itipi, āgato imaṃ saddhammaṃ itipi, passati imaṃ saddhammaṃ itipi, sekkhena ñāṇena samannāgato itipi, sekkhāya vijjāya samannāgato itipi, dhammasotaṃ samāpanno itipi, ariyo nibbedhikapañño itipi, amatadvāraṃ āhacca tiṭṭhati itipī”ti. Dasamaṃ.

Gahapativaggo pañcamo.

Tassuddānaṃ –

Dve pañcaverabhayā vuttā, dukkhaṃ loko ca ñātikaṃ;

Aññataraṃ jāṇussoṇi ca, lokāyatikena aṭṭhamaṃ;

Dve ariyasāvakā vuttā, vaggo tena pavuccatīti.

☸---------------------------------------------------------------------

［五〇］ 第十 圣弟子（之二）

一 ［那时，世尊］住在舍卫城。

二 ［那时，世尊说：］“诸比丘！多闻的圣弟子，不会这样想：‘当什么存在时，什么会存在呢？由于什么生起，什么会生起呢？当什么存在时，有行存在？当什么存在时，有识存在？当什么存在时，有名色存在？当什么存在时，有六处存在？当什么存在时，有触存在？当什么存在时，有受存在？当什么存在时，有爱存在？当什么存在时，有取存在？当什么存在时，有有存在？当什么存在时，有生存在？当什么存在时，有老死存在？……

三 诸比丘！那时，多闻的圣弟子，无需依靠他人，在此就有这样的智慧：‘此有故彼有，此生故彼生。（即是：）有无明故有行，有行故有识，有识故有名色，有名色故有六处，有六处故有触，有触故有受，有受故有爱，有爱故有取，有取故有有，有有故有生，有生故有老死。’他像这样了知这个世间的生起。

四 诸比丘！多闻的圣弟子，不会这样想：‘当什么不存在时，什么就不会存在呢？因为什么寂灭，什么会寂灭呢？当什么不存在时，行不存在？当什么不存在时，识不存在？……当什么不存在时，老死不存在？’”

五 诸比丘！那时多闻的圣弟子，无需依靠他人，在此就有这样的智慧：‘此无故彼无，此灭故彼灭。（即是：）无无明故无行，无行故无识，无识故无名色，无名色故无六处……无生故无老死。’他像这样了知这个世间的寂灭。

六 诸比丘！当圣弟子如此如实地了知这个世间的生起与寂灭时，诸比丘！这样的圣弟子被称为：具足正见者，具足见地者，已来到这正法者，已见到这正法者，具足有学之智者，具足有学之明者，已入法流者，是具洞察智慧的圣者，已经站在通往不死的门前了。”

此品总结偈颂：

两篇说五怖畏罪，

一篇说苦，一篇世界，一篇亲戚，

一篇和生闻婆罗门，

第八篇是顺世派，

两篇说圣弟子，

此品名由此而得。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.8.26 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.6 Dukkhavagga 苦品 (SN 12.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.6.1 Parivīmaṃsanasutta 思量 (SN 12.51)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Dukkhavaggo

苦品

1. Parivīmaṃsanasuttaṃ

思量经

☆ 如理思惟、决择善法、惭耻省思、持戒才是佛法，绝对不是──

不正思惟的愚痴心、苟且度日、什么都“不执着”的胆大妄为！

51. Evaṃ me sutaṃ –

如是我闻。

ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.

一时世尊住舍卫城祇树给孤独园。

Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti.

尔时，世尊言彼等比丘曰：“诸比丘！”

“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.

彼等诸比丘奉答世尊曰：“大德！唯然！”

Bhagavā etadavoca –

世尊曰：

“Kittāvatā nu kho, bhikkhave, bhikkhū parivīmaṃsamāno parivīmaṃseyya sabbaso sammā dukkhakkhayāyā”ti?

“诸比丘！比丘凡为完全灭苦，应以如何之心意思量，在每方面彻底观察，而且正确思惟耶？”

“Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā.

“大德！于我等，法以世尊为根本，以世尊为导师，以世尊为所依。

Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho.

大德！善哉！实欲世尊显明所宣说之义意，

Bhagavato sutvā bhikkhū dhāressantī”ti.

诸比丘愿奉闻受持世尊之教法。”

“Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.

“诸比丘！汝等谛听，当善思念，我当宣说。”

“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.

彼诸比丘向世尊奉答曰：“大德！唯然！”

Bhagavā etadavoca –

世尊曰：

“Idha, bhikkhave, bhikkhu parivīmaṃsamāno parivīmaṃsati –

“（一）❶ 诸比丘！在此，有比丘进行思量观察，他这样思量：

‘yaṃ kho idaṃ anekavidhaṃ nānappakārakaṃ dukkhaṃ loke uppajjati jarāmaraṇaṃ;

‘这世间生起的种种不同的苦，即老和死；

idaṃ nu kho dukkhaṃ kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ?

这苦以什么为因？以什么为集？以什么为起源？以什么为根源呢？

Kismiṃ sati jarāmaraṇaṃ hoti, kismiṃ asati jarāmaraṇaṃ na hotī’ti?

当什么存在时，老死存在？当什么不存在时，老死不存在呢？’

So parivīmaṃsamāno evaṃ pajānāti –

他通过思量观察，如此了知：

‘yaṃ kho idaṃ anekavidhaṃ nānappakārakaṃ dukkhaṃ loke uppajjati jarāmaraṇaṃ,

‘这世间生起的种种不同的苦，即老和死；

idaṃ kho dukkhaṃ jātinidānaṃ jātisamudayaṃ jātijātikaṃ jātippabhavaṃ.

这苦是以“生”为因，以“生”为集，从“生”而起源，以“生”为根源。

Jātiyā sati jarāmaraṇaṃ hoti, jātiyā asati jarāmaraṇaṃ na hotī’”ti.

有“生”时，老死存在；无“生”时，老死不存在。’

“So jarāmaraṇañca pajānāti,

⑴ 他既了知老死；

jarāmaraṇasamudayañca pajānāti,

⑵ 又了知老死的集起；

jarāmaraṇanirodhañca pajānāti,

⑶ 又了知老死的寂灭；

yā ca jarāmaraṇanirodhasāruppagāminī paṭipadā tañca pajānāti,

⑷ 又了知导向老死寂灭的恰当修行之道。

tathā paṭipanno ca hoti anudhammacārī;

他像这样修行，就是随法行者。

ayaṃ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno jarāmaraṇanirodhāya.

诸比丘！这被称为：比丘为了完全、正确地灭尽苦而修行，是为了老死的寂灭而修行。

“Athāparaṃ parivīmaṃsamāno parivīmaṃsati –

❷ 然后更进一步，进行思量观察，他这样思量：

‘jāti panāyaṃ kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā,

‘那么，这“生”以什么为因？以什么为集？以什么为起源？以什么为根源呢？

kismiṃ sati jāti hoti, kismiṃ asati jāti na hotī’ti?

当什么存在时，“生”存在？当什么不存在时，“生”不存在呢？’

So parivīmaṃsamāno evaṃ pajānāti –

他通过思量观察，如此了知：

‘jāti bhavanidānā bhavasamudayā bhavajātikā bhavappabhavā;

‘“生”是以“有”为因，以“有”为集，从“有”而起源，以“有”为根源；

bhave sati jāti hoti, bhave asati jāti na hotī’”ti.

有“有”时，“生”存在；无“有”时，“生”不存在。’

“So jātiñca pajānāti,

⑴ 他既了知生；

jātisamudayañca pajānāti,

⑵ 又了知生的集起；

jātinirodhañca pajānāti,

⑶ 又了知生的寂灭；

yā ca jātinirodhasāruppagāminī paṭipadā tañca pajānāti,

⑷ 又了知导向生寂灭的恰当修行之道。

tathā paṭipanno ca hoti anudhammacārī;

他像这样修行，就是随法行者。

ayaṃ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno jātinirodhāya.

诸比丘！这被称为：比丘为了完全、正确地灭尽苦而修行，是为了生的寂灭而修行。

“Athāparaṃ parivīmaṃsamāno parivīmaṃsati –

❸ 然后更进一步，进行思量观察，他这样思量：

‘bhavo panāyaṃ kiṃnidāno…pe…

‘那么，这“有”以什么为因……（他了知：）“有”以“取”为因……

upādānaṃ panidaṃ kiṃnidānaṃ…

❹ 那么，这“取”以什么为因……（他了知：）“取”以“爱”为因……

taṇhā panāyaṃ kiṃnidānā…

❺ 那么，这“爱”以什么为因……（他了知：）“爱”以“受”为因……

vedanā…

❻ “受”……（他了知：）“受”以“触”为因……

phasso…

❼ “触”……（他了知：）“触”以“六入处”为因……

saḷāyatanaṃ panidaṃ kiṃnidānaṃ…

❽ 那么，这“六入处”以什么为因……（他了知：）“六入处”以“名色”为因……

nāmarūpaṃ panidaṃ…

❾ 那么，这“名色”……（他了知：）“名色”以“识”为因……

viññāṇaṃ panidaṃ…

❿ 那么，这“识”……（他了知：）“识”以“行”为因……

saṅkhārā panime kiṃnidānā kiṃsamudayā kiṃjātikā kiṃpabhavā;

⓫ 那么，这些“行”以什么为因？以什么为集？以什么为起源？以什么为根源呢？

kismiṃ sati saṅkhārā honti, kismiṃ asati saṅkhārā na hontī’ti?

当什么存在时，“行”存在？当什么不存在时，“行”不存在呢？’

So parivīmaṃsamāno evaṃ pajānāti –

他通过思量观察，如此了知：

‘saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā;

‘“行”是以“无明”为因，以“无明”为集，从“无明”而起源，以“无明”为根源；

avijjāya sati saṅkhārā honti, avijjāya asati saṅkhārā na hontī’”ti.

有“无明”时，“行”存在；无“无明”时，“行”不存在。’

“So saṅkhāre ca pajānāti,

⑴ 他既了知行；

saṅkhārasamudayañca pajānāti,

⑵ 又了知行的集起；

saṅkhāranirodhañca pajānāti,

⑶ 又了知行的寂灭；

yā ca saṅkhāranirodhasāruppagāminī paṭipadā tañca pajānāti,

⑷ 又了知导向行寂灭的恰当修行之道。

tathā paṭipanno ca hoti anudhammacārī;

他像这样修行，就是随法行者。

ayaṃ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno saṅkhāranirodhāya.

诸比丘！这被称为：比丘为了完全、正确地灭尽苦而修行，是为了行的寂灭而修行。

“Avijjāgato yaṃ, bhikkhave, purisapuggalo puññaṃ ce saṅkhāraṃ abhisaṅkharoti, puññūpagaṃ hoti viññāṇaṃ.

（二）诸比丘！❶ 被无明覆盖的人，如果造作福行，他的识就会趋向福报；

Apuññaṃ ce saṅkhāraṃ abhisaṅkharoti, apuññūpagaṃ hoti viññāṇaṃ.

❷ 如果造作非福行，他的识就会趋向非福报；

Āneñjaṃ ce saṅkhāraṃ abhisaṅkharoti āneñjūpagaṃ hoti viññāṇaṃ.

❸ 如果造作不动行，他的识就会趋向不动。

Yato kho, bhikkhave, bhikkhuno avijjā pahīnā hoti vijjā uppannā, so avijjāvirāgā vijjuppādā

（三）诸比丘！当比丘的无明被断除，明生起时，他因为无明离贪、明生起故──

neva puññābhisaṅkhāraṃ abhisaṅkharoti

❶ ⑴ 他既不造作福行；

na apuññābhisaṅkhāraṃ abhisaṅkharoti

⑵ 也不造作非福行；

na āneñjābhisaṅkhāraṃ abhisaṅkharoti.

⑶ 也不造作不动行。

Anabhisaṅkharonto anabhisañcetayanto na kiñci loke upādiyati;

他不造作、不思图，对世间任何事物都没有执取；

anupādiyaṃ na paritassati, aparitassaṃ paccattaññeva parinibbāyati.

无执取故无恐惧，无恐惧故自身证得究竟涅槃。

‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.

他了知：‘生已尽，梵行已立；所作已办，不再有轮回的状态了！’

“So sukhaṃ ce vedanaṃ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti.

❷ ⑴ 如果他感受到乐受，他了知它是无常的，了知它是不应执取的，了知它是不应喜乐的。

Dukkhaṃ ce vedanaṃ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti.

⑵ 如果他感受到苦受，他了知它是无常的，了知它是不应执取的，了知它是不应喜乐的。

Adukkhamasukhaṃ ce vedanaṃ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti.

⑶ 如果他感受到不苦不乐受，他了知它是无常的，了知它是不应执取的，了知它是不应喜乐的。

So sukhaṃ ce vedanaṃ vedayati, visaṃyutto naṃ vedayati.

❸ ⑴ 如果他感受到乐受，他是无系缚地感受它。

Dukkhaṃ ce vedanaṃ vedayati, visaṃyutto naṃ [taṃ vedanaṃ (sī. pī.), vedanaṃ (ka.)] vedayati.

⑵ 如果他感受到苦受，他是无系缚地感受它。

Adukkhamasukhaṃ ce vedanaṃ vedayati, visaṃyutto naṃ vedayati.

⑶ 如果他感受到不苦不乐受，他是无系缚地感受它。

“So kāyapariyantikaṃ vedanaṃ vedayamāno kāyapariyantikaṃ vedanaṃ vedayāmīti pajānāti,

❹ ⑴ 当他感受到以身体为终结的感受时，他了知‘我感受到以身体为终结的感受’；

jīvitapariyantikaṃ vedanaṃ vedayamāno jīvitapariyantikaṃ vedanaṃ vedayāmīti pajānāti.

⑵ 当他感受到以生命为终结的感受时，他了知‘我感受到以生命为终结的感受’。

Kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissanti, sarīrāni avasissantīti pajānāti.

⑶ 他了知：‘身体败坏、生命终结之后，就在此世，一切所感受的、不被喜乐的都将变得清凉，（只）剩下遗骸。’

“Seyyathāpi, bhikkhave, puriso kumbhakārapākā uṇhaṃ kumbhaṃ uddharitvā

➎ 诸比丘！譬如有人从陶窑中取出一个热陶罐，

same bhūmibhāge paṭisisseyya [paṭiviseyya (sī.), patiṭṭhapeyya (syā. kaṃ. pī.), paṭiseveyya (ṭīkā)].

把它放在平坦的地面上，

Tatra yāyaṃ usmā sā tattheva vūpasameyya,

那里的热气就会就地平息，

kapallāni avasisseyyuṃ.

（只）剩下陶器碎片。

Evameva kho, bhikkhave, bhikkhu kāyapariyantikaṃ vedanaṃ vedayamāno kāyapariyantikaṃ vedanaṃ vedayāmīti pajānāti,

⑴ 诸比丘！同样地，当比丘感受到以身体为终结的感受时，他了知‘我感受到以身体为终结的感受’；

jīvitapariyantikaṃ vedanaṃ vedayamāno jīvitapariyantikaṃ vedanaṃ vedayāmīti pajānāti.

⑵ 当比丘感受到以生命为终结的感受时，他了知‘我感受到以生命为终结的感受’。

Kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissanti, sarīrāni avasissantīti pajānāti.

⑶ 他了知：‘身体败坏、生命终结之后，就在此世，一切所感受的、不被喜乐的都将变得清凉，（只）剩下遗骸。’

“Taṃ kiṃ maññatha, bhikkhave,

（四）诸比丘！你们认为如何？

api nu kho khīṇāsavo bhikkhu puññābhisaṅkhāraṃ vā abhisaṅkhareyya apuññābhisaṅkhāraṃ vā abhisaṅkhareyya āneñjābhisaṅkhāraṃ vā abhisaṅkhareyyā”ti?

❶ 漏尽比丘还会造作福行、非福行或不动行吗？”

“No hetaṃ, bhante”.

“不会的，大德。”

“Sabbaso vā pana saṅkhāresu asati, saṅkhāranirodhā api nu kho viññāṇaṃ paññāyethā”ti?

“❷ 那么，当完全没有行时，由于行的寂灭，识还会被认知吗？”

“No hetaṃ, bhante”.

“不会的，大德。”

“Sabbaso vā pana viññāṇe asati, viññāṇanirodhā api nu kho nāmarūpaṃ paññāyethā”ti?

“❸ 那么，当完全没有识时，由于识的寂灭，名色还会被认知吗？”

“No hetaṃ, bhante”.

“不会的，大德。”

“Sabbaso vā pana nāmarūpe asati, nāmarūpanirodhā api nu kho saḷāyatanaṃ paññāyethā”ti?

“❹ 那么，当完全没有名色时，由于名色的寂灭，六入处还会被认知吗？”

“No hetaṃ, bhante”.

“不会的，大德。”

“Sabbaso vā pana saḷāyatane asati, saḷāyatananirodhā api nu kho phasso paññāyethā”ti?

“❺ 那么，当完全没有六入处时，由于六入处的寂灭，触还会被认知吗？”

“No hetaṃ, bhante”.

“不会的，大德。”

“Sabbaso vā pana phasse asati, phassanirodhā api nu kho vedanā paññāyethā”ti?

“❻ 那么，当完全没有触时，由于触的寂灭，受还会被认知吗？”

“No hetaṃ, bhante”.

“不会的，大德。”

“Sabbaso vā pana vedanāya asati, vedanānirodhā api nu kho taṇhā paññāyethā”ti?

“❼ 那么，当完全没有受时，由于受的寂灭，爱还会被认知吗？”

“No hetaṃ, bhante”.

“不会的，大德。”

“Sabbaso vā pana taṇhāya asati, taṇhānirodhā api nu kho upādānaṃ paññāyethā”ti?

“❽ 那么，当完全没有爱时，由于爱的寂灭，取还会被认知吗？”

“No hetaṃ, bhante”.

“不会的，大德。”

“Sabbaso vā pana upādāne asati, upādānanirodhā api nu kho bhavo paññāyethā”ti.

“❾ 那么，当完全没有取时，由于取的寂灭，有还会被认知吗？”

“No hetaṃ, bhante”.

“不会的，大德。”

“Sabbaso vā pana bhave asati, bhavanirodhā api nu kho jāti paññāyethā”ti?

“❿ 那么，当完全没有有时，由于有的寂灭，生还会被认知吗？”

“No hetaṃ, bhante”.

“不会的，大德。”

“Sabbaso vā pana jātiyā asati, jātinirodhā api nu kho jarāmaraṇaṃ paññāyethā”ti?

“⓫ 那么，当完全没有生时，由于生的寂灭，老死还会被认知吗？”

“No hetaṃ, bhante”.

“不会的，大德。”

“Sādhu sādhu, bhikkhave, evametaṃ, bhikkhave, netaṃ aññathā.

“善哉！善哉！诸比丘！就是这样，诸比丘！事实如此，不会是别的样子。

Saddahatha me taṃ, bhikkhave, adhimuccatha, nikkaṅkhā ettha hotha nibbicikicchā.

诸比丘！你们要信赖我所说的，要胜解它，对此要毫无动摇，毫无疑惑！

Esevanto dukkhassā”ti.

这正是苦的终结。”

Paṭhamaṃ.

思量经 ～苦品‧第一经终

～《因缘相应‧苦品‧Parivīmaṃsanasutta 思量经》(SN 12.51)

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.6 Dukkhavagga 苦品 (SN 12.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.6.2 Upādānasutta 取 (SN 12.52)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Upādānasuttaṃ

52. Sāvatthiyaṃ viharati…pe… “upādāniyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhati. Taṇhāpaccayā upādānaṃ; upādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti”.

“Seyyathāpi, bhikkhave, dasannaṃ vā kaṭṭhavāhānaṃ vīsāya vā kaṭṭhavāhānaṃ tiṃsāya vā kaṭṭhavāhānaṃ cattārīsāya vā kaṭṭhavāhānaṃ mahāaggikkhandho jaleyya. Tatra puriso kālena kālaṃ sukkhāni ceva tiṇāni pakkhipeyya, sukkhāni ca gomayāni pakkhipeyya, sukkhāni ca kaṭṭhāni pakkhipeyya. Evañhi so, bhikkhave, mahāaggikkhandho tadāhāro tadupādāno ciraṃ dīghamaddhānaṃ jaleyya. Evameva kho, bhikkhave, upādāniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati. Taṇhāpaccayā upādānaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.

“Upādāniyesu, bhikkhave, dhammesu ādīnavānupassino viharato taṇhā nirujjhati. Taṇhānirodhā upādānanirodho; upādānanirodhā bhavanirodho; bhavanirodhā jātinirodho; jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti.

“Seyyathāpi, bhikkhave, dasannaṃ vā kaṭṭhavāhānaṃ vīsāya vā tiṃsāya vā cattārīsāya vā kaṭṭhavāhānaṃ mahāaggikkhandho jaleyya; tatra puriso na kālena kālaṃ sukkhāni ceva tiṇāni pakkhipeyya, na sukkhāni ca gomayāni pakkhipeyya, na sukkhāni ca kaṭṭhāni pakkhipeyya. Evañhi so, bhikkhave, mahāaggikkhandho purimassa ca upādānassa pariyādānā aññassa ca anupahārā [anupāhārā (pī.)] anāhāro nibbāyeyya. Evameva kho, bhikkhave, upādāniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati, taṇhānirodhā upādānanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. Dutiyaṃ.

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［五二］ 第二 取

一 ［那时，世尊］住在舍卫城。

二 ［那时，世尊说：］“诸比丘！对于那些易于执取的法，如果持续观察它们的乐味，爱就会增长。缘于爱而有取，缘于取而有有，缘于有而有生，缘于生而有老、死、愁、悲、苦、忧、恼，像这样，就是这整个苦蕴的集起。

三 诸比丘！譬如有一大堆火，燃烧着十车、或二十车、三十车、或四十车的柴薪。那时，有人不断地适时投入干草，投入干牛粪，投入干柴。诸比丘！像这样，依靠那些燃料和滋养，那一大堆火就能长久地燃烧。

四 诸比丘！同样地，对于那些易于执取的法，如果持续观察它们的乐味，爱就会增长，缘于爱而有取……像这样，就是这整个苦蕴的集起。

五 诸比丘！对于那些易于执取的法，如果持续观察它们的过患，爱就会寂灭。因为爱灭，所以取灭；因为取灭，所以有灭；因为有灭，所以生灭；因为生灭，所以老、死、愁、悲、苦、忧、恼寂灭。像这样，就是这整个苦蕴的寂灭。

六 诸比丘！譬如有一大堆火，燃烧着十车、或二十、三十、或四十车的柴薪。那时，如果有人不再适时投入干草，不再投入干牛粪，不再投入干柴。诸比丘！像这样，当原来的燃料耗尽，又没有添加新的燃料时，那一大堆火就会因为没有燃料而熄灭。

七 诸比丘！同样地，对于那些易于执取的法，如果持续观察它们的过患，爱就会寂灭。因为爱灭，所以取灭……像这样，就是这整个苦蕴的寂灭。”

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.6 Dukkhavagga 苦品 (SN 12.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.6.3 Saṃyojanasutta 结 (SN 12.53)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Saṃyojanasuttaṃ

53. Sāvatthiyaṃ viharati …pe… “saṃyojaniyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhati. Taṇhāpaccayā upādānaṃ; upādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti”.

“Seyyathāpi, bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya. Tatra puriso kālena kālaṃ telaṃ āsiñceyya vaṭṭiṃ upasaṃhareyya. Evañhi so, bhikkhave, telappadīpo tadāhāro tadupādāno ciraṃ dīghamaddhānaṃ jaleyya. Evameva kho, bhikkhave, saṃyojaniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati. Taṇhāpaccayā upādānaṃ; upādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

“Saṃyojaniyesu, bhikkhave, dhammesu ādīnavānupassino viharato taṇhā nirujjhati. Taṇhānirodhā upādānanirodho; upādānanirodhā bhavanirodho; bhavanirodhā jātinirodho; jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti.

“Seyyathāpi, bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya. Tatra puriso na kālena kālaṃ telaṃ āsiñceyya na vaṭṭiṃ upasaṃhareyya. Evañhi so, bhikkhave, telappadīpo purimassa ca upādānassa pariyādānā aññassa ca anupahārā anāhāro nibbāyeyya. Evameva kho, bhikkhave, saṃyojaniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati. Taṇhānirodhā upādānanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

［五三］ 第三 结（之一）

一 ［那时，世尊］住在舍卫城。

二 ［那时，世尊说：］“诸比丘！对于那些与结缚有关的法，如果持续观察它们的乐味，爱就会增长。缘于爱而有取，缘于取而有有，缘于有而有生，缘于生而有老、死、愁、悲、苦、忧、恼。像这样，就是这整个苦蕴的集起。

三 诸比丘！譬如一盏油灯，依靠油和灯芯得以燃烧。那时，有人不断适时地添加油，调整灯芯。诸比丘！像这样，依靠那些燃料和滋养，那盏油灯就能长久地燃烧。

四 诸比丘！同样地，对于那些与结缚有关的法，如果持续观察它们的乐味，爱就会增长。缘于爱而有取……像这样，就是这整个苦蕴的集起。

五 诸比丘！对于那些与结缚有关的法，如果持续观察它们的过患，爱就会寂灭。因为爱灭，所以取灭……像这样，就是这整个苦蕴的寂灭。

六 诸比丘！譬如一盏油灯，依靠油和灯芯得以燃烧。那时，如果有人不再适时地添加油，不再调整灯芯。诸比丘！像这样，当原来的燃料耗尽，又没有添加新的燃料时，那盏油灯就会因为没有燃料而熄灭。

七 诸比丘！同样地，对于那些与结缚有关的法，如果持续观察它们的过患，爱就会寂灭。因为爱灭，所以取灭……像这样，就是这整个苦蕴的寂灭。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.6 Dukkhavagga 苦品 (SN 12.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.6.4 Dutiyasaṃyojanasutta 结二 (SN 12.54)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Dutiyasaṃyojanasuttaṃ

54. Sāvatthiyaṃ viharati …pe… “seyyathāpi, bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya. Tatra puriso kālena kālaṃ telaṃ āsiñceyya vaṭṭiṃ upasaṃhareyya. Evañhi so, bhikkhave, telappadīpo tadāhāro tadupādāno ciraṃ dīghamaddhānaṃ jaleyya. Evameva kho, bhikkhave, saṃyojaniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati. Taṇhāpaccayā upādānaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti”.

“Seyyathāpi, bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya. Tatra puriso na kālena kālaṃ telaṃ āsiñceyya na vaṭṭiṃ upasaṃhareyya. Evañhi so, bhikkhave, telappadīpo purimassa ca upādānassa pariyādānā aññassa ca anupahārā anāhāro nibbāyeyya. Evameva kho, bhikkhave, saṃyojaniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati. Taṇhānirodhā upādānanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. Catutthaṃ.

☸---------------------------------------------------------------------

［五四］ 第四 结（之二）

一 ［那时，世尊］住在舍卫城。

二 ［那时，世尊说：］“诸比丘！譬如依靠油和灯芯，油灯得以燃烧。那时，有人不断适时地添加油，调整灯芯。诸比丘！像这样，依靠那些燃料和滋养，油灯就能长久地燃烧。诸比丘！同样地，对于那些与结缚有关的法，如果持续观察它们的乐味，爱就会增长，缘于爱而有取……像这样，就是这整个苦蕴的集起。

三 诸比丘！譬如依靠油和灯芯，油灯得以燃烧。那时，如果有人不再适时地添加油，不再调整灯芯。诸比丘！像这样，当原来的燃料耗尽，又没有添加新的燃料时，那盏油灯就会因为没有燃料而熄灭。诸比丘！同样地，对于那些与结缚有关的法，如果持续观察它们的过患，爱就会寂灭。因为爱灭，所以取灭……像这样，就是这整个苦蕴的寂灭。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.6 Dukkhavagga 苦品 (SN 12.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.6.5 Mahārukkhasutta 大树 (SN 12.55)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Mahārukkhasuttaṃ

☼ 【住患观爱 ～➢ 爱灭】

55. Sāvatthiyaṃ viharati…pe…

世尊住舍卫城。

“upādāniyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhati. Taṇhāpaccayā upādānaṃ; upādānapaccayā bhavo…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti”.

那时，世尊说：“诸比丘！对于那些易于执取的法，如果持续观察它们的乐味，爱就会增长。缘于爱而有取；缘于取而有有；缘于有而有生；缘于生而有老、死、愁、悲、苦、忧、恼。像这样，就是这整个苦蕴的集起。

“Seyyathāpi, bhikkhave, mahārukkho. Tassa yāni ceva mūlāni adhogamāni, yāni ca tiriyaṅgamāni, sabbāni tāni uddhaṃ ojaṃ abhiharanti. Evañhi so, bhikkhave, mahārukkho tadāhāro tadupādāno ciraṃ dīghamaddhānaṃ tiṭṭheyya. Evameva kho, bhikkhave, upādāniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati. Taṇhāpaccayā upādānaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.

诸比丘！譬如有一棵大树，它那些向下和横向伸展的根，都向上吸取着养分。诸比丘！像这样，依靠那些养分和滋养，那棵大树就能长久地存活。诸比丘！同样地，对于那些易于执取的法，如果持续观察它们的乐味，爱就会增长。缘于爱而有取；缘于取而有有；缘于有而有生；缘于生而有老、死、愁、悲、苦、忧、恼。像这样，就是这整个苦蕴的集起。

“Upādāniyesu, bhikkhave, dhammesu ādīnavānupassino viharato taṇhā nirujjhati. Taṇhānirodhā upādānanirodho; upādānanirodhā bhavanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti.

诸比丘！对于那些易于执取的法，如果持续观察它们的过患，爱就会寂灭。因为爱灭，所以取灭；因为取灭，所以有灭；因为有灭，所以生灭；因为生灭，所以老、死、愁、悲、苦、忧、恼等寂灭。像这样，就是这整个苦蕴的寂灭。

“Seyyathāpi, bhikkhave, mahārukkho. Atha puriso āgaccheyya kuddālapiṭakaṃ [kudālapiṭakaṃ (aññattha)] ādāya. So taṃ rukkhaṃ mūle chindeyya, mūlaṃ chinditvā palikhaṇeyya [paliṃkhaṇeyya (pī. ka.)], palikhaṇitvā mūlāni uddhareyya antamaso usīranāḷimattānipi. So taṃ rukkhaṃ khaṇḍākhaṇḍikaṃ chindeyya, khaṇḍākhaṇḍikaṃ chinditvā phāleyya, phāletvā sakalikaṃ sakalikaṃ kareyya, sakalikaṃ sakalikaṃ karitvā vātātape visoseyya; vātātape visosetvā agginā ḍaheyya, agginā ḍahetvā masiṃ kareyya, masiṃ karitvā mahāvāte vā ophuṇeyya [opuneyya (sī. pī.), ophuneyya (syā. kaṃ. ka.)] nadiyā vā sīghasotāya pavāheyya. Evañhi so, bhikkhave, mahārukkho ucchinnamūlo assa tālāvatthukato anabhāvaṃkato [anabhāvakato (sī.), anabhāvaṅgato (syā. kaṃ.)] āyatiṃ anuppādadhammo.

诸比丘！譬如有一棵大树。那时有个人带着锄头和篮子来了。他从根部砍倒那棵树，砍了根之后挖掘，挖掘之后把根拔出来，乃至像香根草那样细小的根须都拔除。他把那棵树砍成一段段，砍成段后劈开，劈开后做成小木片，做成小木片后在风和阳光下晒干；在风和阳光下晒干后用火烧，用火烧后变成灰烬，变成灰烬后或是在大风中扬掉，或是在湍急的河流中冲走。诸比丘！像这样，那棵大树就会被彻底根除，变得像被砍头的棕榈树桩一样，无法存续，未来不再具有生长的能力。

Evameva kho, bhikkhave, upādāniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati. Taṇhānirodhā upādānanirodho; upādānanirodhā bhavanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. Pañcamaṃ.

诸比丘！同样地，对于那些易于执取的法，如果持续观察它们的过患，爱就会寂灭。因为爱灭，所以取灭；因为取灭，所以有灭；因为有灭，所以生灭；因为生灭，所以老、死、愁、悲、苦、忧、恼等寂灭。像这样，就是这整个苦蕴的寂灭。”

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.6 Dukkhavagga 苦品 (SN 12.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.6.6 Dutiyamahārukkhasutta 大树二 (SN 12.56)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Dutiyamahārukkhasuttaṃ

56. Sāvatthiyaṃ viharati…pe… “seyyathāpi, bhikkhave, mahārukkho. Tassa yāni ceva mūlāni adhogamāni, yāni ca tiriyaṅgamāni, sabbāni tāni uddhaṃ ojaṃ abhiharanti. Evañhi so, bhikkhave, mahārukkho tadāhāro tadupādāno ciraṃ dīghamaddhānaṃ tiṭṭheyya. Evameva kho, bhikkhave, upādāniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati. Taṇhāpaccayā upādānaṃ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti”.

“Seyyathāpi, bhikkhave, mahārukkho. Atha puriso āgaccheyya kuddālapiṭakaṃ ādāya. So taṃ rukkhaṃ mūle chindeyya, mūle chetvā palikhaṇeyya, palikhaṇitvā mūlāni uddhareyya…pe… nadiyā vā sīghasotāya pavāheyya. Evañhi so, bhikkhave, mahārukkho ucchinnamūlo assa tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo. Evameva kho, bhikkhave, upādāniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati. Taṇhānirodhā upādānanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［五六］ 第六 大树（二）

一 ［那时，世尊］住在舍卫城。

二 ［那时，世尊说：］“诸比丘，譬如有一棵大树，它那些向下和横向伸展的根，都向上吸取着养分。诸比丘！像这样，依靠那些养分和滋养，那棵大树就能长久地存活。

三 诸比丘！同样地，对于那些易于执取的法，如果持续观察它们的乐味，爱就会增长。缘于爱而有取……像这样，就是这整个苦蕴的集起。

四 诸比丘！譬如有一棵大树，那时有个人带着锄头和篮子来了。他从根部砍倒那棵树。砍了根之后挖掘，把根须，乃至细小的根都拔除，……（然后处理树干，最后把灰烬）冲入湍急的河流中。诸比丘！像这样，那棵被彻底根除的大树，就会变得像被砍头的棕榈树桩一样，无法存续，未来不再具有生长的能力。

五 诸比丘！同样地，对于那些易于执取的法，如果持续观察它们的过患，爱就会寂灭。因为爱灭，所以取灭……像这样，就是这整个苦蕴的寂灭。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.6 Dukkhavagga 苦品 (SN 12.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.6.7 Taruṇarukkhasutta 幼树 (SN 12.57)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Taruṇarukkhasuttaṃ

57. Sāvatthiyaṃ viharati…pe… “saṃyojaniyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhati. Taṇhāpaccayā upādānaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti”.

“Seyyathāpi, bhikkhave, taruṇo rukkho. Tassa puriso kālena kālaṃ mūlāni palimajjeyya [palisanneyya (sī.), palisajjeyya (syā. kaṃ. pī.), palipaṭṭheyya (ka.), palisandeyya, palibandheyya (ṭīkānurūpaṃ)] kālena kālaṃ paṃsuṃ dadeyya, kālena kālaṃ udakaṃ dadeyya. Evañhi so, bhikkhave, taruṇo rukkho tadāhāro tadupādāno vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya. Evameva kho, bhikkhave, saṃyojaniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati. Taṇhāpaccayā upādānaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.

“Saṃyojaniyesu, bhikkhave, dhammesu ādīnavānupassino viharato taṇhā nirujjhati. Taṇhānirodhā upādānanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti.

“Seyyathāpi, bhikkhave, taruṇo rukkho. Atha puriso āgaccheyya kuddālapiṭakaṃ ādāya…pe… nadiyā vā sīghasotāya pavāheyya. Evañhi so, bhikkhave, taruṇo rukkho ucchinnamūlo assa tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo. Evameva kho, bhikkhave, saṃyojaniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati. Taṇhānirodhā upādānanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. Sattamaṃ.

☸---------------------------------------------------------------------

［五七］ 第七 幼树

一 ［那时，世尊］住在舍卫城。

二 ［那时，世尊说：］“诸比丘！对于那些与结缚有关的法，如果持续观察它们的乐味，爱就会增长。缘于爱而有取……像这样，就是这整个苦蕴的集起。

三 诸比丘！譬如有一棵幼树，有人适时地松动它的根部（或：加固它的根部），适时地施加土壤（肥料），适时地浇水。诸比丘！像这样，依靠那些养分和滋养，那棵幼树就能成长、增盛、广茂。

四 诸比丘！同样地，对于那些与结缚有关的法，如果持续观察它们的乐味，爱就会增长。缘于爱而有取……像这样，就是这整个苦蕴的集起。

五 诸比丘！对于那些与结缚有关的法，如果持续观察它们的过患，爱就会寂灭。因为爱灭，所以取灭……像这样，就是这整个苦蕴的寂灭。

六 诸比丘！譬如有一棵幼树，那时有个人带着锄头和篮子来了。他从根部砍倒那棵树，砍了根之后挖掘，把根须，乃至细小的根都拔除。他把那棵树砍成一段段，劈成木片，做成小木片，在风和阳光下晒干，用火烧，烧成灰烬，然后或是在大风中扬掉，或是在湍急的河流中冲走。诸比丘！像这样，那棵被彻底根除的幼树，就会变得像被砍头的棕榈树桩一样，无法存续，未来不再具有生长的能力。

七 诸比丘！同样地，对于那些与结缚有关的法，如果持续观察它们的过患，爱就会寂灭。因为爱灭，所以取灭……像这样，就是这整个苦蕴的寂灭。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.6 Dukkhavagga 苦品 (SN 12.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.6.8 Nāmarūpasutta 名色 (SN 12.58)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Nāmarūpasuttaṃ

☼ 【住患观色 ～➢ 名色灭】

58. Sāvatthiyaṃ viharati…pe…

住在舍卫城。那时，世尊说：

“Saṃyojaniyesu, bhikkhave, dhammesu assādānupassino viharato nāmarūpassa avakkanti hoti. Nāmarūpapaccayā saḷāyatanaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti”.

“诸比丘！对于会产生结缚的法，持续观察其乐味（assāda）的人，就会有名色（nāmarūpa）的降生（avakkanti）。以名色为缘，有六处（saḷāyatana）；......（此处省略如触、受、爱、取、有、生）......缘生，就有老、死、愁、悲、苦、忧、恼。像这样，就是这整个苦蕴（dukkhakkhandha）的集起（samudayo）。”

“Seyyathāpi, bhikkhave, mahārukkho. Tassa yāni ceva mūlāni adhogamāni, yāni ca tiriyaṅgamāni, sabbāni tāni uddhaṃ ojaṃ abhiharanti. Evañhi so, bhikkhave, mahārukkho tadāhāro tadupādāno ciraṃ dīghamaddhānaṃ tiṭṭheyya. Evameva kho, bhikkhave, saṃyojaniyesu dhammesu assādānupassino viharato nāmarūpassa avakkanti hoti…pe….

“诸比丘！譬如有一棵大树。它的根向下、向四周伸展，所有这些根都向上吸取养分（oja，滋养素）。诸比丘！像这样，那棵大树依靠那些食物、那些滋养，能够长久地存续。诸比丘！同样地，对于会产生结缚的法，持续观察其乐味的人，就会有名色的降生。......（省略）......像这样，就是这整个苦蕴的集起。”

“Saṃyojaniyesu, bhikkhave, dhammesu ādīnavānupassino viharato nāmarūpassa avakkanti na hoti. Nāmarūpanirodhā saḷāyatananirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti.

“诸比丘！对于会产生结缚的法，持续观察其过患（ādīnava）的人，就不会有名色的降生（avakkanti）。由于名色的息灭（nirodha），就有六处的息灭；......（此处省略如触、受、爱、取、有、生的息灭）......由于生的息灭，就有老、死、愁、悲、苦、忧、恼等的息灭。像这样，就是这整个苦蕴的息灭（nirodho）。”

“Seyyathāpi, bhikkhave, mahārukkho. Atha puriso āgaccheyya kuddālapiṭakaṃ ādāya…pe… āyatiṃ anuppādadhammo. Evameva kho, bhikkhave, saṃyojaniyesu dhammesu ādīnavānupassino viharato nāmarūpassa avakkanti na hoti. Nāmarūpanirodhā saḷāyatananirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. Aṭṭhamaṃ.

“诸比丘！譬如有一棵大树。那时有个人带着锄头（kuddāla）和篮子（piṭaka）来。他从根部砍断那棵树，砍断根后挖掘，挖掘后把根挖出来，乃至细小的须根都清除掉。他把那棵树砍成一段段，砍成一段段后再劈开，劈开后再切成小碎片，切成小碎片后放在风和太阳下晒干，风和太阳下晒干后再用火烧，用火烧后再做成灰，做成灰后或让大风吹走，或让湍急的河流冲走。诸比丘！像这样，那棵大树被从根拔除，如同被砍头的多罗树，成为不存在的状态，未来不会再生起。诸比丘！同样地，对于会产生结缚的法，持续观察其过患的人，就不会有名色的降生。由于名色的息灭，就有六处的息灭；......（此处省略如触、受、爱、取、有、生的息灭）......由于生的息灭，就有老、死、愁、悲、苦、忧、恼等的息灭。像这样，就是这整个苦蕴的息灭。” 第八经。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.9.3 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.6 Dukkhavagga 苦品 (SN 12.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.6.9 Viññāṇasutta 识 (SN 12.59)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Viññāṇasuttaṃ

识经

☆ 住患观识（及名色） ～➢

识（及名色）灭。执著于“识”是“常住”的人，需要多注意！

59. Sāvatthiyaṃ viharati…pe…

住在舍卫城。那时，世尊说：

“saṃyojaniyesu, bhikkhave, dhammesu assādānupassino viharato viññāṇassa avakkanti hoti.

“［一、作意于乐味：］诸比丘！对于会产生结缚的法，持续观察其乐味的人，就会有识（viññāṇa）的降生。”

Viññāṇapaccayā nāmarūpaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti”.

➊ 以识为缘，有名色；

➋ 以名色为缘，有六入处；

➌ 以六入处为缘，有触；

➍ 以触为缘，有受；

➎ 以受为缘，有爱；

➏ 以爱为缘，有取；

➐ 以取为缘，有有；

➑ 以有为缘，有生；

➒ 以生为缘，有老、死、愁、悲、苦、忧、恼。

像这样，就是这整个苦蕴的集起。

“Seyyathāpi, bhikkhave, mahārukkho.

诸比丘！譬如有大树，

Tassa yāni ceva mūlāni …pe…

[Tassa yāni ceva mūlāni adhogamāni, yāni ca tiriyaṅgamāni,

它的根向下、向四周伸展，

sabbāni tāni uddhaṃ ojaṃ abhiharanti.

所有这些根都向上吸取养分。

Evañhi so, bhikkhave, mahārukkho tadāhāro tadupādāno ciraṃ dīghamaddhānaṃ tiṭṭheyya.]

诸比丘！像这样，那棵大树依靠那些食物、那些滋养，能够长久地存续。

evameva kho, bhikkhave, saṃyojaniyesu dhammesu assādānupassino viharato viññāṇassa avakkanti hoti…pe….

诸比丘！同样地，对于会产生结缚的法，持续观察其乐味的人，就会有识的降生。

➊ 以识为缘，有名色；

➋ 以名色为缘，有六入处；

➌ 以六入处为缘，有触；

➍ 以触为缘，有受；

➎ 以受为缘，有爱；

➏ 以爱为缘，有取；

➐ 以取为缘，有有；

➑ 以有为缘，有生；

➒ 以生为缘，有老、死、愁、悲、苦、忧、恼。

像这样，就是这整个苦蕴的集起。

“Saṃyojaniyesu, bhikkhave, dhammesu ādīnavānupassino viharato viññāṇassa avakkanti na hoti.

“［二、作意于过患：］诸比丘！对于会产生结缚的法，持续观察其过患的人，就不会有识的降生。”

Viññāṇanirodhā nāmarūpanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti.

➀ 由于识的息灭，有名色的息灭；

➁ 由于名色的息灭，有六入处的息灭；

➂ 由于六入处的息灭，有触的息灭；

➃ 由于触的息灭，有受的息灭；

➄ 由于受的息灭，有爱的息灭；

➅ 由于爱的息灭，有取的息灭；

➆ 由于取的息灭，有有的息灭；

➇ 由于有的息灭，有生的息灭；

➈ 由于生的息灭，有老、死、愁、悲、苦、忧、恼等的息灭。

像这样，就是这整个苦蕴的息灭。

“Seyyathāpi, bhikkhave, mahārukkho.

诸比丘！譬如大树，

Atha puriso āgaccheyya kuddālapiṭakaṃ ādāya…pe… āyatiṃ anuppādadhammo.

[Atha puriso āgaccheyya kuddālapiṭakaṃ ādāya.

那时有个人带着锄头和篮子来。

So taṃ rukkhaṃ mūle chindeyya,

他从根部砍断那棵树，

mūle chetvā palikhaṇeyya,

砍断根后连根拔起；

palikhaṇitvā mūlāni uddhareyya antamaso usīranāḷimattānipi.

连根拔起后，更将小根、须根也清除掉。

So taṃ rukkhaṃ khaṇḍākhaṇḍikaṃ chindeyya.

他把那棵树砍成一段段，

Khaṇḍākhaṇḍikaṃ chinditvā phāleyya;

砍成一段段后再劈开；

phāletvā sakalikaṃ sakalikaṃ kareyya,

劈开后再切成小碎片，

sakalikaṃ sakalikaṃ karitvā vātātape visoseyya,

碎片放在烈日和风下晒干；

vātātape visosetvā agginā ḍaheyya,

或热风干燥后用火燃烧；

agginā ḍahetvā masiṃ kareyya,

或被火烧成炭灰；

masiṃ karitvā mahāvāte vā ophuṇeyya,

或炭灰被大风吹散；

nadiyā vā sīghasotāya pavāheyya.

或流入河的奔流。

Evañhi so, bhikkhave, mahārukkho ucchinnamūlo assa tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo.]

诸比丘！像这样，那棵大树被从根拔除，如同被砍头的多罗树，成为不存在的状态，未来不会再生起。

Evameva kho, bhikkhave, saṃyojaniyesu dhammesu ādīnavānupassino viharato viññāṇassa avakkanti na hoti.

诸比丘！同样地，对于会产生结缚的法，持续观察其过患的人，就不会有识的降生。

Viññāṇassa nirodhā nāmarūpanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.

➀ 由于识的息灭，有名色的息灭；

➁ 由于名色的息灭，有六入处的息灭；

➂ 由于六入处的息灭，有触的息灭；

➃ 由于触的息灭，有受的息灭；

➄ 由于受的息灭，有爱的息灭；

➅ 由于爱的息灭，有取的息灭；

➆ 由于取的息灭，有有的息灭；

➇ 由于有的息灭，有生的息灭；

➈ 由于生的息灭，有老、死、愁、悲、苦、忧、恼等的息灭。

像这样，就是这整个苦蕴的息灭。”

Navamaṃ.

识经 ～苦品‧第九经终

～《因缘相应‧苦品‧Viññāṇasutta 识经》(SN 12.59)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.6 Dukkhavagga 苦品 (SN 12.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.6.10 Nidānasutta 因 (SN 12.60)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Nidānasuttaṃ

60. Ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – “acchariyaṃ, bhante, abbhutaṃ, bhante! Yāva gambhīro cāyaṃ, bhante, paṭiccasamuppādo gambhīrāvabhāso ca, atha ca pana me uttānakuttānako viya khāyatī”ti.

“Mā hevaṃ, ānanda, mā hevaṃ, ānanda [mā hevaṃ ānanda avaca mā hevaṃ ānanda avaca (dī. ni. 2 mahānidānasutte)]! Gambhīro cāyaṃ, ānanda, paṭiccasamuppādo gambhīrāvabhāso ca. Etassa, ānanda, dhammassa ananubodhā appaṭivedhā evamayaṃ pajā tantākulakajātā kulagaṇṭhikajātā [guḷāguṇṭhikajātā (sī.), guḷīguṇṭhikajātā (syā. kaṃ.)] muñjapabbajabhūtā [muñjababbajabhūtā (sī.)] apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattati.

“Upādāniyesu, ānanda, dhammesu assādānupassino viharato taṇhā pavaḍḍhati. Taṇhāpaccayā upādānaṃ; upādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

“Seyyathāpi, ānanda, mahārukkho. Tassa yāni ceva mūlāni adhogamāni, yāni ca tiriyaṅgamāni, sabbāni tāni uddhaṃ ojaṃ abhiharanti. Evañhi so, ānanda, mahārukkho tadāhāro tadupādāno ciraṃ dīghamaddhānaṃ tiṭṭheyya. Evameva kho, ānanda, upādāniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati. Taṇhāpaccayā upādānaṃ; upādānapaccayā bhavo…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.

“Upādāniyesu, ānanda, dhammesu ādīnavānupassino viharato taṇhā nirujjhati. Taṇhānirodhā upādānanirodho; upādānanirodhā bhavanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti.

“Seyyathāpi, ānanda, mahārukkho. Atha puriso āgaccheyya kuddālapiṭakaṃ ādāya. So taṃ rukkhaṃ mūle chindeyya, mūle chetvā palikhaṇeyya, palikhaṇitvā mūlāni uddhareyya antamaso usīranāḷimattānipi. So taṃ rukkhaṃ khaṇḍākhaṇḍikaṃ chindeyya. Khaṇḍākhaṇḍikaṃ chinditvā phāleyya; phāletvā sakalikaṃ sakalikaṃ kareyya, sakalikaṃ sakalikaṃ karitvā vātātape visoseyya, vātātape visosetvā agginā ḍaheyya, agginā ḍahetvā masiṃ kareyya, masiṃ karitvā mahāvāte vā ophuṇeyya, nadiyā vā sīghasotāya pavāheyya. Evañhi so, ānanda, mahārukkho ucchinnamūlo assa tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo. Evameva kho, ānanda, upādāniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati. Taṇhānirodhā upādānanirodho; upādānanirodhā bhavanirodho; bhavanirodhā jātinirodho; jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. Dasamaṃ.

Dukkhavaggo chaṭṭho.

Tassuddānaṃ –

Parivīmaṃsanupādānaṃ, dve ca saṃyojanāni ca;

Mahārukkhena dve vuttā, taruṇena ca sattamaṃ;

Nāmarūpañca viññāṇaṃ, nidānena ca te dasāti.

☸---------------------------------------------------------------------

［六］ 第十 因

一 ［那时，世尊］住在俱卢国一个叫做 kammāsadhamma 的城镇。

二 那时，尊者阿难来到世尊那里，到了之后，顶礼世尊，坐在一边。

三 坐在一边的阿难对世尊这样说：“大德！真是稀有啊！大德！真是未曾有啊！大德！这缘起（paṭiccasamuppāda）是如此深奥，显现得如此深奥，然而对我来说，它却显得非常浅显明白！”

四 “阿难！不要这样说！阿难！不要这样说！阿难！这缘起是深奥的，显现得也是深奥的。阿难！正是因为不了悟、不通达这个法，这些众生才变得像一团乱麻，像打了结的线团（tantākulakajātā kulagaṇṭhikajātā），像乱草（muñjapabbajabhūtā），无法超越苦界、恶趣、堕处、轮回（saṃsāra）。”

五 “阿难！对于能引生执取（upādāniya）的法，持续观察其乐味（assāda）的人，渴爱（taṇhā）就会增长。以渴爱为缘，有执取（upādāna）；以执取为缘，有有（bhava）；以有为缘，有生（jāti）；以生为缘，有老、死、愁、悲、苦、忧、恼生起。像这样，就是这整个苦蕴的集起。”

六 “阿难！譬如有一棵大树。它的根向下、向四周伸展，所有这些根都向上吸取养分。阿难！像这样，那棵大树依靠那些食物、那些滋养，能够长久地存续。”

七 “阿难！同样地，对于能引生执取的法，持续观察其乐味的人，渴爱就会增长。以渴爱为缘，有执取；以执取为缘，有有；......（省略）......像这样，就是这整个苦蕴的集起。”

八 “阿难！对于能引生执取的法，持续观察其过患（ādīnava）的人，渴爱就会息灭（nirujjhati）。由于渴爱的息灭，有执取的息灭；由于执取的息灭，有有的息灭；......（省略）......像这样，就是这整个苦蕴的息灭。”

九 “阿难！譬如有一棵大树。那时有个人带着锄头和篮子来。他从根部砍断那棵树，砍断根后挖掘，挖掘后把根挖出来，乃至细小的须根都清除掉。他把那棵树砍成一段段，砍成一段段后再劈开，劈开后再切成小碎片，切成小碎片后放在风和太阳下晒干，风和太阳下晒干后再用火烧，用火烧后再做成灰，做成灰后或让大风吹走，或让湍急的河流冲走。阿难！像这样，那棵大树被从根拔除，如同被砍头的多罗树，成为不存在的状态，未来不会再生起。”

一O “阿难！同样地，对于能引生执取的法，持续观察其过患的人，渴爱就会息灭。由于渴爱的息灭，有执取的息灭；由于执取的息灭，有有的息灭；由于有的息灭，有生的息灭；由于生的息灭，老、死、愁、悲、苦、忧、恼就息灭。像这样，就是这整个苦蕴的息灭。” 第十经。

此品之摄颂：

思量与执取， 还有二结缚；

二部大树经， 幼树是第七；

名色以及识， 还有因缘经，

合为这十部。

苦品第六终。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.7 Mahāvagga 大品 (SN 12.61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.7.1 Assutavāsutta 无闻 (SN 12.61)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Mahāvaggo

1. Assutavāsuttaṃ

61. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme…pe… “assutavā, bhikkhave, puthujjano imasmiṃ cātumahābhūtikasmiṃ kāyasmiṃ nibbindeyyapi virajjeyyapi vimucceyyapi. Taṃ kissa hetu? [cātummahābhūtikasmiṃ (sī. syā. kaṃ.)] Dissati, bhikkhave [dissati hi bhikkhave (sī. syā. kaṃ.)], imassa cātumahābhūtikassa kāyassa ācayopi apacayopi ādānampi nikkhepanampi. Tasmā tatrāssutavā puthujjano nibbindeyyapi virajjeyyapi vimucceyyapi”.

“Yañca kho etaṃ, bhikkhave, vuccati cittaṃ itipi, mano itipi, viññāṇaṃ itipi, tatrāssutavā puthujjano nālaṃ nibbindituṃ nālaṃ virajjituṃ nālaṃ vimuccituṃ. Taṃ kissa hetu? Dīgharattañhetaṃ, bhikkhave, assutavato puthujjanassa ajjhositaṃ mamāyitaṃ parāmaṭṭhaṃ – ‘etaṃ mama, esohamasmi, eso me attā’ti. Tasmā tatrāssutavā puthujjano nālaṃ nibbindituṃ nālaṃ virajjituṃ nālaṃ vimuccituṃ.

“Varaṃ, bhikkhave, assutavā puthujjano imaṃ cātumahābhūtikaṃ kāyaṃ attato upagaccheyya, na tveva cittaṃ. Taṃ kissa hetu? Dissatāyaṃ, bhikkhave, cātumahābhūtiko kāyo ekampi vassaṃ tiṭṭhamāno dvepi vassāni tiṭṭhamāno tīṇipi vassāni tiṭṭhamāno cattāripi vassāni tiṭṭhamāno pañcapi vassāni tiṭṭhamāno dasapi vassāni tiṭṭhamāno vīsatipi vassāni tiṭṭhamāno tiṃsampi vassāni tiṭṭhamāno cattārīsampi vassāni tiṭṭhamāno paññāsampi vassāni tiṭṭhamāno vassasatampi tiṭṭhamāno, bhiyyopi tiṭṭhamāno.

“Yañca kho etaṃ, bhikkhave, vuccati cittaṃ itipi, mano itipi, viññāṇaṃ itipi, taṃ rattiyā ca divasassa ca aññadeva uppajjati aññaṃ nirujjhati. Seyyathāpi, bhikkhave, makkaṭo araññe pavane caramāno sākhaṃ gaṇhati, taṃ muñcitvā aññaṃ gaṇhati, taṃ muñcitvā aññaṃ gaṇhati; evameva kho, bhikkhave, yamidaṃ vuccati cittaṃ itipi, mano itipi, viññāṇaṃ itipi, taṃ rattiyā ca divasassa ca aññadeva uppajjati aññaṃ nirujjhati.

“Tatra, bhikkhave, sutavā ariyasāvako paṭiccasamuppādaṃyeva sādhukaṃ yoniso manasi karoti – ‘iti imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati; imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati – yadidaṃ avijjāpaccayā saṅkhārā; saṅkhārapaccayā viññāṇaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti.

“Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati; nibbindaṃ virajjati, virāgā vimuccati, vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第七 大品

［六一］ 第一 无闻（之一）

一 如是我闻。一时，世尊住在舍卫城的祇树给孤独园。

二 ［那时，世尊说：］“诸比丘！未听闻（正法）的凡夫（assutavā puthujjano），对于这个四大（cātumahābhūtika）所构成的身体，也可能感到厌烦（nibbindeyya）、离染（virajjeyya）、求解脱（vimucceyyapi）。”

三 “这是什么缘故呢？诸比丘！因为这个四大所构成的身体，它的增长（ācaya）、衰减（apacaya）、拿起（ādāna）、放下（nikkhepana）是看得见的。因此，未听闻（正法）的凡夫对此也可能感到厌烦、离染、求解脱。”

四 “然而，诸比丘！对于这个被称为心（citta）、是意（mano）或是识（viññāṇa）的东西，未听闻（正法）的凡夫不能够感到厌烦，不能够离染，不能够解脱。”

五 “这是什么缘故呢？诸比丘！因为在漫长的轮回（dīgharatta）中，未听闻（正法）的凡夫对此执着（ajjhositaṃ）、认为是‘我的’（mamāyitaṃ）、错误地执取（parāmaṭṭhaṃ）为：‘这是我的，这是我，这是我的自我（attā）。’ 因此，未听闻（正法）的凡夫对此不能够感到厌烦，不能够离染，不能够解脱。”

六 “诸比丘！未听闻（正法）的凡夫，宁可执取这个四大所构成的身体为自我（attato upagaccheyya），也不要执取心为自我。”

七 “这是什么缘故呢？诸比丘！这个四大所构成的身体，被看见可以持续一年、持续二年、持续三年、持续四年、持续五年、持续十年、持续二十年、持续三十年、持续四十年、持续五十年、持续一百年，甚至更久。然而，诸比丘！这个被称为心、意、识的东西，在一日一夜之间，就有不同的生起、不同的息灭。”

八 “诸比丘！譬如猴子在森林、树林中游走时，抓住一根树枝，放开它，又抓住另一根；放开它，又抓住另一根。诸比丘！同样地，这个被称为心、意、识的东西，在一日一夜之间，就有不同的生起、不同的息灭。”

九 “在此，诸比丘！已听闻（正法）的圣弟子（sutavā ariyasāvako）对缘起（paṭiccasamuppāda）善巧地、如理地作意（yoniso manasi karoti）：‘此有故彼有，此生故彼生；此无故彼无，此灭故彼灭。’ 即：以无明（avijjā）为缘而有行（saṅkhārā）；以行为缘而有识（viññāṇa）；......（省略）......像这样，就是这整个苦蕴的集起。”

一O “然而，由无明的无余、离染、息灭（asesavirāganirodhā）而有行的息灭；由行的息灭而有识的息灭；......（省略）......像这样，就是这整个苦蕴的息灭。”

一一 “诸比丘！如此观察的已听闻（正法）的圣弟子，对色（rūpa）感到厌烦，对受（vedanā）也感到厌烦，对想（saññā）也感到厌烦，对行（saṅkhārā）也感到厌烦，对识（viññāṇa）也感到厌烦。由于厌烦而离染（virajjati），由于离染而解脱（vimuccati）。在解脱中，生起‘已解脱’的智（vimuttasmiṃ vimuttamiti ñāṇaṃ hoti）。他了知：‘生已尽，梵行已立，所作已办，不再有后有（nāparaṃ itthattāyā）。’” 第一经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.7 Mahāvagga 大品 (SN 12.61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.7.2 Dutiyaassutavāsutta 无闻二 (SN 12.62)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyaassutavāsuttaṃ

62. Sāvatthiyaṃ viharati…pe… “assutavā, bhikkhave, puthujjano imasmiṃ cātumahābhūtikasmiṃ kāyasmiṃ nibbindeyyapi virajjeyyapi vimucceyyapi. Taṃ kissa hetu? Dissati, bhikkhave, imassa cātumahābhūtikassa kāyassa ācayopi apacayopi ādānampi nikkhepanampi. Tasmā tatrāssutavā puthujjano nibbindeyyapi virajjeyyapi vimucceyyapi. Yañca kho etaṃ, bhikkhave, vuccati cittaṃ itipi, mano itipi, viññāṇaṃ itipi, tatrāssutavā puthujjano nālaṃ nibbindituṃ nālaṃ virajjituṃ nālaṃ vimuccituṃ. Taṃ kissa hetu? Dīgharattañhetaṃ, bhikkhave, assutavato puthujjanassa ajjhositaṃ mamāyitaṃ parāmaṭṭhaṃ – ‘etaṃ mama, esohamasmi, eso me attā’ti. Tasmā tatrāssutavā puthujjano nālaṃ nibbindituṃ nālaṃ virajjituṃ nālaṃ vimuccituṃ”.

“Varaṃ, bhikkhave, assutavā puthujjano imaṃ cātumahābhūtikaṃ kāyaṃ attato upagaccheyya, na tveva cittaṃ. Taṃ kissa hetu? Dissatāyaṃ, bhikkhave, cātumahābhūtiko kāyo ekampi vassaṃ tiṭṭhamāno dvepi vassāni tiṭṭhamāno tīṇipi vassāni tiṭṭhamāno cattāripi vassāni tiṭṭhamāno pañcapi vassāni tiṭṭhamāno dasapi vassāni tiṭṭhamāno vīsatipi vassāni tiṭṭhamāno tiṃsampi vassāni tiṭṭhamāno cattārīsampi vassāni tiṭṭhamāno paññāsampi vassāni tiṭṭhamāno vassasatampi tiṭṭhamāno, bhiyyopi tiṭṭhamāno. Yañca kho etaṃ, bhikkhave, vuccati cittaṃ itipi, mano itipi, viññāṇaṃ itipi, taṃ rattiyā ca divasassa ca aññadeva uppajjati aññaṃ nirujjhati.

“Tatra, bhikkhave, sutavā ariyasāvako paṭiccasamuppādaṃyeva sādhukaṃ yoniso manasi karoti – ‘iti imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati; imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhatī’ti. Sukhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati sukhavedanā. Tasseva sukhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ sukhavedaniyaṃ phassaṃ paṭicca uppannā sukhavedanā sā nirujjhati sā vūpasammati. Dukkhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati dukkhavedanā. Tasseva dukkhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ dukkhavedaniyaṃ phassaṃ paṭicca uppannā dukkhavedanā sā nirujjhati sā vūpasammati. Adukkhamasukhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati adukkhamasukhavedanā. Tasseva adukkhamasukhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ adukkhamasukhavedaniyaṃ phassaṃ paṭicca uppannā adukkhamasukhavedanā sā nirujjhati sā vūpasammati.

“Seyyathāpi, bhikkhave, dvinnaṃ kaṭṭhānaṃ saṅghaṭṭanasamodhānā usmā jāyati tejo abhinibbattati. Tesaṃyeva dvinnaṃ kaṭṭhānaṃ nānākatavinibbhogā [nānābhāvāvinikkhepā (sī. pī.) ma. ni. 3.357] yā tajjā usmā sā nirujjhati sā vūpasammati; evameva kho, bhikkhave, sukhavedaniyaṃ phassaṃ paṭicca uppajjati sukhavedanā. Tasseva sukhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ sukhavedaniyaṃ phassaṃ paṭicca uppannā sukhavedanā sā nirujjhati sā vūpasammati…pe… adukkhamasukhavedaniyaṃ phassaṃ paṭicca uppajjati adukkhamasukhavedanā. Tasseva adukkhamasukhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ adukkhamasukhavedaniyaṃ phassaṃ paṭicca uppannā adukkhamasukhavedanā sā nirujjhati sā vūpasammati.

“Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako phassepi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati; nibbindaṃ virajjati, virāgā vimuccati, vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［六二］ 第二 无闻（之二）

一 ［那时，世尊］住在舍卫城。

二 ［那时，世尊说：］“诸比丘！未听闻（正法）的凡夫，对于这个四大所构成的身体，也可能感到厌烦、离染而欲解脱。

三 这是什么缘故呢？诸比丘！因为这个四大所构成的身体，可以看见它的增长、衰减、拿起、放下。因此未听闻（正法）的凡夫也可能感到厌烦、离染而欲解脱。

四 诸比丘！对于这个被称为心、意、识的东西，未听闻（正法）的凡夫不能够感到厌烦，不能够离染，不能够解脱。

五 这是什么缘故呢？诸比丘！因为在漫长的轮回中，未听闻（正法）的凡夫对此执着为：“这是我的”，错误地执取为：“这是我的，这是我，这是我的自我。” 因此未听闻（正法）的凡夫，不能够感到厌烦，不能够离染，不能够解脱。

六 诸比丘！未听闻（正法）的凡夫，宁可执取这个四大所构成的身体为我，也不要执取心为我。

七 这是什么缘故呢？诸比丘！这个四大所构成的身体，现可见持续一年、持续二年、持续三年、四年……五年……十年……二十年……三十年……四十年……五十年……持续一百年、或持续更长时间。然而，诸比丘！这个被称为心、意、识的东西，则日夜转变，有不同的生起、不同的息灭。

八 诸比丘！因此已听闻（正法）的圣弟子，应当对缘起善加思惟：此有故彼有，此生故彼生，此无故彼无，此灭故彼灭。

九 诸比丘！以能引生乐受的触（sukhavedaniya phassa）为缘而生起乐受（sukhavedanā）。由于那能引生乐受的触的息灭，那相应的感受，即以能引生乐受的触为缘而生起的乐受，它就息灭（nirujjhati）、平息（vūpasammati）。

一O 诸比丘！以能引生苦受的触（dukkhavedaniya phassa）为缘而生起苦受（dukkhavedanā）。由于那能引生苦受的触的息灭，那相应的感受，即以能引生苦受的触为缘而生起的苦受，它就息灭、平息。

一一 诸比丘！以能引生不苦不乐受的触（adukkhamasukhavedaniya phassa）为缘，生起不苦不乐受（adukkhamasukhavedanā）。由于那能引生不苦不乐受的触的息灭，那相应的感受，即以能引生不苦不乐受的触为缘而生起的不苦不乐受，它就息灭、平息。

一二 诸比丘！譬如由两根木头的摩擦、结合而生热、产生火。如果那两根木头分开、分离，那么由此产生的热就息灭、平息。

一三 诸比丘！同样地，以能引生乐受的触为缘而生起乐受。由于那能引生乐受的触的息灭，那相应的感受，即以能引生乐受的触为缘而生起的乐受，它就息灭、平息。

一四 以能引生苦受的触为缘......（省略）......

一五 以能引生不苦不乐受的触为缘，生起不苦不乐受。由于那能引生不苦不乐受的触的息灭，那相应的感受，即以能引生不苦不乐受的触为缘而生起的不苦不乐受，它就息灭、平息。

一六 诸比丘！如此观察的已听闻（正法）的圣弟子，对触（phassa）也感到厌烦，对受（vedanā）也感到厌烦，对想（saññā）也感到厌烦，对行（saṅkhārā）也感到厌烦，对识（viññāṇa）也感到厌烦。由于厌烦而离染，由于离染而解脱。在解脱中，生起‘已解脱’的智。他了知：‘生已尽，梵行已立，所作已办，不再有后有。’” 第二经。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.9.27 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.7 Mahāvagga 大品 (SN 12.61-70)”

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【经名】 1.7.3 Puttamaṃsasutta 子肉 (SN 12.63)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

☆ 四食（四念住的解说、譬喻） ➾

① 段食（观身念住离五欲系缚）；

② 触食（观受念住可超越感受）；

③ 意思食（观心念住可超越渴爱）；

④ 识食（观法念住可超越名色）。

3. Puttamaṃsūpamasuttaṃ

子肉经

63. Sāvatthiyaṃ …pe…

那时，世尊住在舍卫城。

“cattārome, bhikkhave, āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya. Katame cattāro?

“诸比丘！有这四种食（āhāra），能令已生成的（bhūta）或寻求再生的（sambhavesin）众生（satta）存续（ṭhiti）、资助（anuggaha）。是哪四种呢？

➊ Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, ➋ phasso dutiyo, ➌ manosañcetanā tatiyā, ➍ viññāṇaṃ catutthaṃ. Ime kho, bhikkhave, cattāro āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya”.

➊ 或粗或细的段食（kabaḷīkāra āhāra）；➋ 触（phassa）是第二种；➌ 意思（manosañcetanā）是第三种；➍ 识（viññāṇa）是第四种。诸比丘！这四种食能令已生成的或寻求再生的众生存续、资助。”

第一章 ✫ 观“段食”知五贪绳

Kathañca, bhikkhave, kabaḷīkāro āhāro daṭṭhabbo?

诸比丘！应当如何看待‘段食’呢？

Seyyathāpi, bhikkhave, dve jāyampatikā [jayampatikā (sī. pī.) ṭīkā oloketabbā] parittaṃ sambalaṃ ādāya kantāramaggaṃ paṭipajjeyyuṃ.

诸比丘！譬如有一对夫妇带着少量的干粮（sambala），踏上了穿越旷野（kantāra）的路途。

Tesamassa ekaputtako piyo manāpo.

他们有一个独子，可爱、可意。

Atha kho tesaṃ, bhikkhave, dvinnaṃ jāyampatikānaṃ kantāragatānaṃ yā parittā sambalamattā, sā parikkhayaṃ pariyādānaṃ gaccheyya. Siyā ca nesaṃ kantārāvaseso anatiṇṇo.

诸比丘！那时，当这对夫妇走在旷野中时，他们那一点点干粮吃完了、耗尽了，而旷野还有剩余的路没有走完。

Atha kho tesaṃ, bhikkhave, dvinnaṃ jāyampatikānaṃ evamassa – ‘amhākaṃ kho yā parittā sambalamattā sā parikkhīṇā pariyādiṇṇā [pariyādinnā (syā. kaṃ.)]. Atthi cāyaṃ kantārāvaseso anittiṇṇo [anitthiṇṇo (syā. kaṃ.), anatiṇṇo (ka.)]. Yaṃnūna mayaṃ imaṃ ekaputtakaṃ piyaṃ manāpaṃ vadhitvā vallūrañca soṇḍikañca karitvā puttamaṃsāni khādantā evaṃ taṃ kantārāvasesaṃ nitthareyyāma, mā sabbeva tayo vinassimhā’ti.

诸比丘！于是彼夫妇二人这样想：‘我们的那一点点干粮已经吃完耗尽了，而这旷野还有剩余的路没有走完。我们何不杀死这个可爱、可意的独子，做成干肉（vallūra）和加了调料的肉（soṇḍika），靠吃儿子的肉，就这样度过旷野剩下的路程，以免我们三个人都灭亡呢？’

Atha kho te, bhikkhave, dve jāyampatikā taṃ ekaputtakaṃ piyaṃ manāpaṃ vadhitvā vallūrañca soṇḍikañca karitvā puttamaṃsāni khādantā evaṃ taṃ kantārāvasesaṃ nitthareyyuṃ. Te puttamaṃsāni ceva khādeyyuṃ, ure ca paṭipiseyyuṃ – ‘kahaṃ, ekaputtaka, kahaṃ, ekaputtakā’ti.

诸比丘！那时那对夫妇杀死了他们可爱、可意的独子，做成干肉和加了调料的肉，靠吃儿子的肉度过了旷野剩下的路程，他们一边吃着儿子的肉，一边捶着胸膛哭喊：‘我的独子在哪里啊？我的独子在哪里啊？’

Taṃ kiṃ maññatha, bhikkhave, api nu te davāya vā āhāraṃ āhāreyyuṃ, madāya vā āhāraṃ āhāreyyuṃ, maṇḍanāya vā āhāraṃ āhāreyyuṃ, vibhūsanāya vā āhāraṃ āhāreyyun”ti? “No hetaṃ, bhante”.

“诸比丘！你们认为如何？他们吃那食物是为了玩乐（davāya）吗？是为了沉醉（madāya）吗？是为了装饰（maṇḍanāya）吗？是为了庄严（vibhūsanāya）吗？” “不是的，大德。”

“Nanu te, bhikkhave, yāvadeva kantārassa nittharaṇatthāya āhāraṃ āhāreyyun”ti? “Evaṃ, bhante”.

“诸比丘！他们吃那食物难道不只是为了度过旷野吗？” “是的，大德。”

“Evameva khvāhaṃ, bhikkhave, kabaḷīkāro āhāro daṭṭhabboti vadāmi.

“诸比丘！我正是这样说，段食应当如此看待。

Kabaḷīkāre, bhikkhave, āhāre pariññāte pañcakāmaguṇiko rāgo pariññāto hoti.

诸比丘！当段食被完全知晓（pariññāta）时，对于五种欲乐（pañcakāmaguṇa）的贪（rāga）就被完全知晓了。

Pañcakāmaguṇike rāge pariññāte natthi taṃ saṃyojanaṃ yena saṃyojanena saṃyutto ariyasāvako puna imaṃ lokaṃ āgaccheyya.

当对于五种欲乐的贪被完全知晓时，就不再有任何结缚（saṃyojana），圣弟子不会再被这种结缚所束缚而重返这个世界（loka）。”

第二章 ✫ 观“触食”遍知三受

Kathañca, bhikkhave, phassāhāro daṭṭhabbo?

诸比丘！应当如何看待‘触食’呢？

Seyyathāpi, bhikkhave, gāvī niccammā kuṭṭaṃ ce [kuḍḍañce (sī. syā. kaṃ. pī.)] nissāya tiṭṭheyya. Ye kuṭṭanissitā pāṇā te naṃ khādeyyuṃ.

诸比丘！譬如有一头被剥了皮的母牛（gāvī niccammā）。如果它靠近墙壁（kuṭṭa）站立，那些依附墙壁生存的小生物（pāṇa）就会啃食它。

Rukkhaṃ ce nissāya tiṭṭheyya, ye rukkhanissitā pāṇā te naṃ khādeyyuṃ.

如果它靠近树木站立，那些依附树木生存的小生物就会啃食它。

Udakaṃ ce nissāya tiṭṭheyya, ye udakanissitā pāṇā te naṃ khādeyyuṃ.

如果它靠近水站立，那些依附水生存的小生物就会啃食它。

Ākāsaṃ ce nissāya tiṭṭheyya, ye ākāsanissitā pāṇā te naṃ khādeyyuṃ.

如果它靠近虚空（ākāsa）站立，那些依附虚空生存的小生物就会啃食它。

Yaṃ yadeva hi sā, bhikkhave, gāvī niccammā nissāya tiṭṭheyya, ye tannissitā [ye tannissitā tannissitā (sī. syā. kaṃ. pī.)] pāṇā te naṃ khādeyyuṃ.

诸比丘！无论那头被剥了皮的母牛靠近什么站立，那些依附该处生存的小生物都会啃食它。

Evameva khvāhaṃ, bhikkhave, ‘phassāhāro daṭṭhabbo’ti vadāmi.

诸比丘！我正是这样说，触食应当如此看待。

Phasse, bhikkhave, āhāre pariññāte tisso vedanā pariññātā honti. Tīsu vedanāsu pariññātāsu ariyasāvakassa natthi kiñci uttarikaraṇīyanti [uttariṃkaraṇīyanti (sī. pī.)] vadāmi.

诸比丘！当触食被完全知晓时，则三种受（vedanā）——苦受、乐受、舍受——就被完全知晓了；当三种受——苦受、乐受、舍受——被完全知晓时，我（为圣弟子）说，没有什么更进一步需要做的了（natthi kiñci uttarikaraṇīya）！

第三章 ✫ 观“意思食”知三爱

Kathañca, bhikkhave, manosañcetanāhāro daṭṭhabbo?

诸比丘！应当如何看待‘意思食’呢？

Seyyathāpi, bhikkhave, aṅgārakāsu sādhikaporisā puṇṇā aṅgārānaṃ vītaccikānaṃ vītadhūmānaṃ.

诸比丘！譬如有一个火炭坑（aṅgārakāsu），比一个人的高度还深，里面充满了无焰（vītaccika）、无烟（vītadhūma）的炽热火炭。

Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo.

那时有一个人来了，想活命不想死，想要快乐厌恶痛苦。

Tamenaṃ dve balavanto purisā nānābāhāsu gahetvā taṃ aṅgārakāsuṃ upakaḍḍheyyuṃ.

这时有两个强壮的男人，各抓住他的一只手臂，把他拖向那个火炭坑。

Atha kho, bhikkhave, tassa purisassa ārakāvassa cetanā ārakā patthanā ārakā paṇidhi.

诸比丘！那时，那个人的意愿（cetanā）会远离，他的希求（patthanā）会远离，他的渴望（paṇidhi）会远离（那个火坑）。

Taṃ kissa hetu?

这是什么缘故呢？

Evañhi, bhikkhave, tassa purisassa hoti – ‘imaṃ cāhaṃ aṅgārakāsuṃ papatissāmi, tatonidānaṃ maraṇaṃ vā nigacchāmi maraṇamattaṃ vā dukkhan’ti.

诸比丘！因为那个人会这样想：‘如果我掉进这个火炭坑，以此因缘我会遭受死亡，或者濒死的痛苦。’

Evameva khvāhaṃ, bhikkhave, ‘manosañcetanāhāro daṭṭhabbo’ti vadāmi.

诸比丘！我正是这样说，意思食应当如此看待。

Manosañcetanāya, bhikkhave, āhāre pariññāte tisso taṇhā pariññātā honti. Tīsu taṇhāsu pariññātāsu ariyasāvakassa natthi kiñci uttarikaraṇīyanti vadāmi.

诸比丘！当意思食被完全知晓时，则三种渴爱（taṇhā）——欲爱（kāma-taṇhā）、有爱（bhava-taṇhā）、无有爱（vibhava-taṇhā）——就被完全知晓了；当三种渴爱——欲爱、有爱、无有爱——被完全知晓时，我（为圣弟子）说，没有什么更进一步需要做的了！

第四章 ✫ 观“识食”遍知名色

Kathañca, bhikkhave, viññāṇāhāro daṭṭhabbo?

诸比丘！应当如何看待‘识食’呢？

Seyyathāpi, bhikkhave, coraṃ āgucāriṃ gahetvā rañño dasseyyuṃ –

诸比丘！譬如他们抓住了一个正在作案的盗贼（coraṃ āgucāriṃ），带到国王面前禀报：

‘ayaṃ te, deva, coro āgucārī, imassa yaṃ icchasi taṃ daṇḍaṃ paṇehī’ti.

‘陛下（deva）！这是那个正在作案的盗贼。请对他处以您希望的刑罚吧！’

Tamenaṃ rājā evaṃ vadeyya – ‘gacchatha, bho, imaṃ purisaṃ pubbaṇhasamayaṃ sattisatena hanathā’ti. Tamenaṃ pubbaṇhasamayaṃ sattisatena haneyyuṃ.

国王会对他们这样说：‘去吧，诸位！在上午时分用一百支矛（sattisata）刺这个人！’ 他们就在上午时分用一百支矛刺他！

Atha rājā majjhanhikasamayaṃ evaṃ vadeyya – ‘ambho, kathaṃ so puriso’ti? ‘Tatheva, deva, jīvatī’ti.

到了中午时分，国王又这样问：‘喂！那个人怎么样了？’ ‘陛下！他还活着。’

Tamenaṃ rājā evaṃ vadeyya – ‘gacchatha, bho, taṃ purisaṃ majjhanhikasamayaṃ sattisatena hanathā’ti. Tamenaṃ majjhanhikasamayaṃ sattisatena haneyyuṃ.

国王会对他们这样说：‘去吧，诸位！在中午时分用一百支矛刺那个人！’ 他们就在中午时分用一百支矛刺他！

Atha rājā sāyanhasamayaṃ evaṃ vadeyya – ‘ambho, kathaṃ so puriso’ti? ‘Tatheva, deva, jīvatī’ti.

到了傍晚时分，国王又这样问：‘喂！那个人怎么样了？’ ‘陛下！他还活着。’

Tamenaṃ rājā evaṃ vadeyya – ‘gacchatha, bho, taṃ purisaṃ sāyanhasamayaṃ sattisatena hanathā’ti. Tamenaṃ sāyanhasamayaṃ sattisatena haneyyuṃ.

国王会对他们这样说：‘去吧，诸位！在傍晚时分用一百支矛刺那个人！’ 他们就在傍晚时分用一百支矛刺他。

Taṃ kiṃ maññatha, bhikkhave, api nu so puriso divasaṃ tīhi sattisatehi haññamāno tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvediyethā”ti?

“诸比丘！你们认为如何？那个人一天被三百支矛刺击，会因此感受到痛苦（dukkha）、忧恼（domanassa）吗？”

“Ekissāpi, bhante, sattiyā haññamāno tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvediyetha; ko pana vādo tīhi sattisatehi haññamāno”ti!

“大德！即使只被一支矛刺击，他也会因此感受到痛苦、忧恼，更何况被三百支矛刺击呢！”

“Evameva khvāhaṃ, bhikkhave, viññāṇāhāro daṭṭhabboti vadāmi.

“诸比丘！我正是这样说，识食应当如此看待。

Viññāṇe, bhikkhave, āhāre pariññāte nāmarūpaṃ pariññātaṃ hoti, nāmarūpe pariññāte ariyasāvakassa natthi kiñci uttarikaraṇīyanti vadāmī”ti.

诸比丘！当识食被完全知晓时，则名色（nāmarūpa）就被完全知晓了；当名色被完全知晓时，我（为圣弟子）说，没有什么更进一步需要做的了！”

Tatiyaṃ.

子肉经 ～大品‧第三经终

～《因缘相应‧大品‧Puttamaṃsasutta 子肉经》(SN 12.63)

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.7 Mahāvagga 大品 (SN 12.61-70)”

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【经名】 1.7.4 Atthirāgasutta 有贪 (SN 12.64)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Atthirāgasuttaṃ

64. Sāvatthiyaṃ viharati…pe… “cattārome, bhikkhave, āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya. Katame cattāro? Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ. Ime kho, bhikkhave, cattāro āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya”.

“Kabaḷīkāre ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ virūḷhaṃ. Yattha patiṭṭhitaṃ viññāṇaṃ virūḷhaṃ, atthi tattha nāmarūpassa avakkanti. Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṃ vuddhi. Yattha atthi saṅkhārānaṃ vuddhi, atthi tattha āyatiṃ punabbhavābhinibbatti. Yattha atthi āyatiṃ punabbhavābhinibbatti, atthi tattha āyatiṃ jātijarāmaraṇaṃ. Yattha atthi āyatiṃ jātijarāmaraṇaṃ, sasokaṃ taṃ, bhikkhave, sadaraṃ saupāyāsanti vadāmi.

“Phasse ce, bhikkhave, āhāre…pe… manosañcetanāya ce, bhikkhave, āhāre… viññāṇe ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ virūḷhaṃ. Yattha patiṭṭhitaṃ viññāṇaṃ virūḷhaṃ, atthi tattha nāmarūpassa avakkanti. Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṃ vuddhi. Yattha atthi saṅkhārānaṃ vuddhi, atthi tattha āyatiṃ punabbhavābhinibbatti. Yattha atthi āyatiṃ punabbhavābhinibbatti, atthi tattha āyatiṃ jātijarāmaraṇaṃ. Yattha atthi āyatiṃ jātijarāmaraṇaṃ, sasokaṃ taṃ, bhikkhave, sadaraṃ saupāyāsanti vadāmi.

“Seyyathāpi, bhikkhave, rajako vā cittakārako vā sati rajanāya vā lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā suparimaṭṭhe vā phalake bhittiyā vā dussapaṭṭe vā itthirūpaṃ vā purisarūpaṃ vā abhinimmineyya sabbaṅgapaccaṅgaṃ; evameva kho, bhikkhave, kabaḷīkāre ce āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ virūḷhaṃ. Yattha patiṭṭhitaṃ viññāṇaṃ virūḷhaṃ, atthi tattha nāmarūpassa avakkanti. Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṃ vuddhi. Yattha atthi saṅkhārānaṃ vuddhi, atthi tattha āyatiṃ punabbhavābhinibbatti. Yattha atthi āyatiṃ punabbhavābhinibbatti, atthi tattha āyatiṃ jātijarāmaraṇaṃ. Yattha atthi āyatiṃ jātijarāmaraṇaṃ, sasokaṃ taṃ, bhikkhave, sadaraṃ saupāyāsanti vadāmi.

“Phasse ce, bhikkhave, āhāre…pe… manosañcetanāya ce, bhikkhave, āhāre… viññāṇe ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ virūḷhaṃ. Yattha patiṭṭhitaṃ viññāṇaṃ virūḷhaṃ, atthi tattha nāmarūpassa avakkanti. Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṃ vuddhi. Yattha atthi saṅkhārānaṃ vuddhi, atthi tattha āyatiṃ punabbhavābhinibbatti. Yattha atthi āyatiṃ punabbhavābhinibbatti, atthi tattha āyatiṃ jātijarāmaraṇaṃ. Yattha atthi āyatiṃ jātijarāmaraṇaṃ, sasokaṃ taṃ, bhikkhave, sadaraṃ saupāyāsanti vadāmi.

“Kabaḷīkāre ce, bhikkhave, āhāre natthi rāgo natthi nandī natthi taṇhā, appatiṭṭhitaṃ tattha viññāṇaṃ avirūḷhaṃ. Yattha appatiṭṭhitaṃ viññāṇaṃ avirūḷhaṃ, natthi tattha nāmarūpassa avakkanti. Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṃ vuddhi. Yattha natthi saṅkhārānaṃ vuddhi, natthi tattha āyatiṃ punabbhavābhinibbatti. Yattha natthi āyatiṃ punabbhavābhinibbatti, natthi tattha āyatiṃ jātijarāmaraṇaṃ. Yattha natthi āyatiṃ jātijarāmaraṇaṃ, asokaṃ taṃ, bhikkhave, adaraṃ anupāyāsanti vadāmi.

“Phasse ce, bhikkhave, āhāre…pe… manosañcetanāya ce, bhikkhave, āhāre… viññāṇe ce, bhikkhave, āhāre natthi rāgo natthi nandī natthi taṇhā, appatiṭṭhitaṃ tattha viññāṇaṃ avirūḷhaṃ. Yattha appatiṭṭhitaṃ viññāṇaṃ avirūḷhaṃ, natthi tattha nāmarūpassa avakkanti. Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṃ vuddhi. Yattha natthi saṅkhārānaṃ vuddhi, natthi tattha āyatiṃ punabbhavābhinibbatti. Yattha natthi āyatiṃ punabbhavābhinibbatti, natthi tattha āyatiṃ jātijarāmaraṇaṃ. Yattha natthi āyatiṃ jātijarāmaraṇaṃ, asokaṃ taṃ, bhikkhave, adaraṃ anupāyāsanti vadāmi.

“Seyyathāpi, bhikkhave, kūṭāgāraṃ vā kūṭāgārasālaṃ vā uttarāya vā dakkhiṇāya vā pācīnāya vā vātapānā sūriye uggacchante vātapānena rasmi pavisitvā kvāssa patiṭṭhitā” [kattha patiṭṭhitā (ka.)] ti? “Pacchimāyaṃ, bhante, bhittiyan”ti. “Pacchimā ce, bhikkhave, bhitti nāssa kvāssa patiṭṭhitā”ti? “Pathaviyaṃ, bhante”ti. “Pathavī ce, bhikkhave, nāssa kvāssa patiṭṭhitā”ti? “Āpasmiṃ, bhante”ti. “Āpo ce, bhikkhave, nāssa kvāssa patiṭṭhitā”ti? “Appatiṭṭhitā, bhante”ti. “Evameva kho, bhikkhave, kabaḷīkāre ce āhāre natthi rāgo natthi nandī natthi taṇhā…pe….

“Phasse ce, bhikkhave, āhāre… manosañcetanāya ce, bhikkhave, āhāre… viññāṇe ce, bhikkhave, āhāre natthi rāgo natthi nandī natthi taṇhā, appatiṭṭhitaṃ tattha viññāṇaṃ avirūḷhaṃ. Yattha appatiṭṭhitaṃ viññāṇaṃ avirūḷhaṃ, natthi tattha nāmarūpassa avakkanti. Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṃ vuddhi. Yattha natthi saṅkhārānaṃ vuddhi, natthi tattha āyatiṃ punabbhavābhinibbatti. Yattha natthi āyatiṃ punabbhavābhinibbatti, natthi tattha āyatiṃ jātijarāmaraṇaṃ. Yattha natthi āyatiṃ jātijarāmaraṇaṃ asokaṃ taṃ, bhikkhave, adaraṃ anupāyāsanti vadāmī”ti. Catutthaṃ.

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［六四］ 第四 有贪

一 ［那时，世尊］住在舍卫城。

二 ［那时，世尊说：］“诸比丘！有这四种食，能令已生成的或寻求再生的众生存续、资助。

三 是哪四种呢？或粗或细的段食；触是第二种；意思是第三种；识是第四种。诸比丘！这四种食能令已生成的或寻求再生的众生存续、资助。

四 诸比丘！如果在段食（kabaḷīkāra āhāra）中有贪（rāga）、有喜（nandī）、有渴爱（taṇhā），那么识（viññāṇa）就在那里确立（patiṭṭhita）、增长（virūḷha）。识在哪里确立、增长，哪里就有名色（nāmarūpa）的降生（avakkanti）。哪里有名色的降生，哪里就有行（saṅkhāra）的增长（vuddhi）。哪里有行的增长，哪里就有未来后有（punabbhava）的再生（abhinibatti）。哪里有未来后有的再生，哪里就有未来的生、老、死。诸比丘！我说哪里有未来的生、老、死，那里就有愁、有苦、有恼。”

五 诸比丘！如果在触食（phassa āhāra）中......（省略）......

六 诸比丘！如果在意思食（manosañcetanā āhāra）中......

七 诸比丘！如果在识食（viññāṇa āhāra）中有贪、有喜、有渴爱，那么识就在那里确立、增长。有识确立、增长，哪里就有名色的降生，由于有名色的降生，就有诸行的增长。有诸行的增长，就有未来后有的再生。有未来后有的再生，就有未来的生老死，我说有未来的生老死，而有愁、有苦、有恼。

八 诸比丘！譬如染色工（rajaka）或画家（cittakāra），用染料（rajana）、或虫胶（lākhā）、或姜黄（haliddī）、或靛蓝（nīlī）、或以茜草红（mañjiṭṭhā），在一块打磨光滑的木板（phalaka）上，或墙壁（bhitti）面、或布片（dussapaṭṭa）上，就能画出具有完整四肢和细节的女人或男人的形象。

九 诸比丘！同样地，如果在段食、有贪、有喜、有渴爱者，则有识的确立与增长。由于有识的确立与增长，有名色的降生，由于有名色的降生，有诸行的增长，由于有诸行的增长，有未来后有的再生，由于有未来后有的再生，有未来的生老死。由于有未来的生老死，诸比丘！我说有愁、有苦、有恼。

一O 诸比丘！如果在触食中，……

一一 诸比丘！如果在意思食中，……

一二 诸比丘！如果在识食中，有贪、有喜、有渴爱者，则有识的确立与增长。由于有识的确立与增长，而有名色的降生。由于有名色的降生，而有诸行的增长。由于有诸行的增长，而有未来后有的再生。由于有未来后有的再生，则而有未来的生、老死。由于有未来的生、老死，诸比丘！我说有愁、有苦、有恼。

一三 诸比丘！如果在段食中，没有贪、没有喜、没有渴爱者，则无其识的确立与增长。因无识的确立与增长，则无名色的降生。因无名色的降生，则无诸行的增长。因无诸行的增长，则无未来后有的再生。因无未来后有的再生，则无未来的生、老死。因无未来的生、老死，诸比丘！我说无愁、无苦、无恼。

一四 诸比丘！如果在触食中，……

一五 诸比丘！如果在意思食中，……

一六 诸比丘！如果在识食中，没有贪、没有喜、没有渴爱者，则无其识的确立、无增长。因无识的确立与增长，则无名色的降生。因无名色的降生，则无诸行的增长。因无诸行的增长，则无未来后有的再生。因无未来后有的再生，则无未来的生、老死。因无未来的生老死，诸比丘！我说无愁、无苦、无恼。

一七 诸比丘！譬如有带楼顶的房屋（kūṭāgāra）或带楼顶的大厅（kūṭāgārasāla），它的北面、南面或东面有窗户（vātapāna）。当太阳升起时，光线从窗户射入，会停留在哪里呢？” “大德！会停留在西墙（bhitti）上。”

一八 “诸比丘！如果没有西墙，会停留在哪里呢？” “大德！会停留在大地（pathavi）上。”

一九 “诸比丘！如果没有大地，会停留在哪里呢？” “大德！会停留在水（āpa）上。”

二O “诸比丘！如果没有水，会停留在哪里呢？” “大德！则无处停留（appatiṭṭhitā）。”

二一 “诸比丘！同样地，诸比丘！如果在段食中，没有贪、没有喜、没有渴爱者，则……

二二 诸比丘！如果在触食中，……

二三 诸比丘！如果在意思食中，……

二四 诸比丘！如果在识食中，没有贪、没有喜、没有渴爱者，则无识确立、无增长。因无识确立、无增长，则无名色的降生。因无名色的降生，则无诸行的增长。因无诸行的增长，则无未来后有的再生。因无未来后有的再生，则无未来的生、老死。无未来的生老死，诸比丘！我说无愁、无苦、无恼。” 第四经。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.7 Mahāvagga 大品 (SN 12.61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.7.5 Nagarasutta 诸佛古道 (SN 12.65)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Nagarasuttaṃ

诸佛古道

65. Sāvatthiyaṃ viharati…pe…

［那时，世尊］住在舍卫城。

“pubbe me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi –

［那时，世尊说：］“各位比丘！从前我还没完全觉悟，还是菩萨（有我执的修行者）时，曾经这样想：

‘kicchā vatāyaṃ loko āpanno jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca.

‘这个世间实在陷于苦恼，出生然后衰老、死亡、消失，然后又会再生。

Atha ca panimassa dukkhassa nissaraṇaṃ nappajānāti jarāmaraṇassa.

然而，却不知道如何从此老死之苦中出离。

Kudāssu nāma imassa dukkhassa nissaraṇaṃ paññāyissati jarāmaraṇassā’ti?

究竟什么时候才能知道，从此老死之苦中出离的方法呢？’

✩ 【缘起四谛──相对设施】

☆ 世尊〝发现〞相对缘起、四圣谛：“➊ 此有故彼有（苦），➋ 此生故彼生（集）；➌ 此无故彼无（灭），➍ 此灭故彼灭（道）。” ➾ 因为有什么所以有老死（苦）呢？凭借什么原因而有老死（集）呢？……➀ 因为有生所以有老死（苦）！➁ 凭借生的原因而有老死（集）！……因为没有什么所以没有老死（灭）呢？什么寂灭了老死就寂灭（道）呢？……➂ 因为没有生所以没有老死（灭）！➃ 生寂灭了老死就寂灭（道）！……。

～《因缘相应‧大品‧Nagarasutta 诸佛古道》(SN 12.65)、《因缘相应‧伽拉罗刹利品‧tumhasutta 非汝之物》(SN 12.37)

Tassa mayhaṃ, bhikkhave, etadahosi – ‘kimhi nu kho sati jarāmaraṇaṃ hoti, kiṃpaccayā jarāmaraṇan’ti?

各位比丘！于是，我就这样想：⑫ ‘因为有什么所以有老死呢？凭借什么原因而有老死呢？’

Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo – ‘jātiyā kho sati jarāmaraṇaṃ hoti, jātipaccayā jarāmaraṇan’”ti.

各位比丘！那时，我进行如理的思惟，凭借智慧觉悟到：‘因为有生所以有老死！凭借生的原因而有老死！’

“Tassa mayhaṃ, bhikkhave, etadahosi – ‘kimhi nu kho sati jāti hoti…pe…

各位比丘！那时我就这样想：⑪ ‘因为有什么所以有生？凭借什么原因而有生呢？’各位比丘！那时，我进行如理的思惟，凭借智慧觉悟到：‘因为有有所以有生！凭借有的原因而有生！’

bhavo hoti…

各位比丘！那时我就这样想：⑩ ‘因为有什么所以有有？凭借什么原因而有有呢？’各位比丘！那时，我进行如理的思惟，凭借智慧觉悟到：‘因为有取所以有有！凭借取的原因而有有！’

upādānaṃ hoti…

各位比丘！那时我就这样想：⑨ ‘因为有什么所以有取？凭借什么原因而有取呢？’各位比丘！那时，我进行如理的思惟，凭借智慧觉悟到：‘因为有爱所以有取！凭借爱的原因而有取！’

taṇhā hoti…

各位比丘！那时我就这样想：⑧ ‘因为有什么所以有爱？凭借什么原因而有爱呢？’各位比丘！那时，我进行如理的思惟，凭借智慧觉悟到：‘因为有受所以有爱！凭借受的原因而有爱！’

vedanā hoti…

各位比丘！那时我就这样想：⑦ ‘因为有什么所以有受？凭借什么原因而有受呢？’各位比丘！那时，我进行如理的思惟，凭借智慧觉悟到：‘因为有触所以有受！凭借触的原因而有受！’

phasso hoti…

各位比丘！那时我就这样想：⑥ ‘因为有什么所以有触？凭借什么原因而有触呢？’各位比丘！那时，我进行如理的思惟，凭借智慧觉悟到：‘因为有六入所以有触！凭借六入的原因而有触！’

saḷāyatanaṃ hoti…

各位比丘！那时我就这样想：⑤ ‘因为有什么所以有六入？凭借什么原因而有六入呢？’各位比丘！那时，我进行如理的思惟，凭借智慧觉悟到：‘因为有名色所以有六入！凭借名色的原因而有六入！’

nāmarūpaṃ hoti… kiṃpaccayā nāmarūpan’ti?

各位比丘！那时我就这样想：④ ‘因为有什么所以有名色呢？凭借什么原因而有名色呢？’

Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo – ‘viññāṇe kho sati nāmarūpaṃ hoti, viññāṇapaccayā nāmarūpan’ti.

各位比丘！那时，我进行如理的思惟，凭借智慧觉悟到：‘因为有识所以有名色！凭借识的原因而有名色！’

Tassa mayhaṃ, bhikkhave, etadahosi – ‘kimhi nu kho sati viññāṇaṃ hoti, kiṃpaccayā viññāṇan’ti?

各位比丘！那时我就这样想：③ ‘因为有什么所以有识？凭借什么原因而有识呢？’

Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo – ‘nāmarūpe kho sati viññāṇaṃ hoti, nāmarūpapaccayā viññāṇan’”ti.

各位比丘！我进行如理的思惟，凭借智慧觉悟到：‘因为有名色所以有识！凭借名色的原因而有识！’

“Tassa mayhaṃ, bhikkhave, etadahosi – paccudāvattati kho idaṃ viññāṇaṃ nāmarūpamhā na paraṃ gacchati.

各位比丘！那时我就这样想：① ② ‘这个识由此返回，无法更进一步超越名色，

Ettāvatā jāyetha vā jīyetha vā mīyetha vā cavetha vā upapajjetha vā,

在这个限度内，或生、或老、或死，或死后又将再生。

yadidaṃ nāmarūpapaccayā viññāṇaṃ; viññāṇapaccayā nāmarūpaṃ; nāmarūpapaccayā saḷāyatanaṃ; saḷāyatanapaccayā phasso…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.

即是：① ② 缘于名色而有识，③ 缘于识而有名色，④ 缘于名色而有六入，⑤ 缘于六入而有触，⑥ 缘于触而有受，⑦ 缘于受而有爱，⑧ 缘于爱而有取，⑨ 缘于取而有有，⑩ 缘于有而有生，⑪ 缘于生而有⑫ 老死、愁、悲、苦、忧、恼产生。像这样，这就是所有苦蕴的集起。’

‘Samudayo, samudayo’ti kho me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.

各位比丘！‘是集起、是集起！’对于这些以前从未听闻过的法，我生起了法眼、生起了智、生起了慧、生起了明、生起了光明。

“Tassa mayhaṃ, bhikkhave, etadahosi – ‘kimhi nu kho asati, jarāmaraṇaṃ na hoti; kissa nirodhā jarāmaraṇanirodho’ti?

各位比丘！那时我就这样想：⑫ ‘因为没有什么所以没有老死呢？什么寂灭了老死就寂灭呢？’

Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo – ‘jātiyā kho asati, jarāmaraṇaṃ na hoti; jātinirodhā jarāmaraṇanirodho’ti.

各位比丘！那时，我进行如理的思惟，凭借智慧觉悟到：‘因为没有生所以没有老死！生寂灭了老死就寂灭！’

Tassa mayhaṃ, bhikkhave, etadahosi – ‘kimhi nu kho asati jāti na hoti…pe…

各位比丘！那时我就这样想：⑪ ‘因为没有什么所以没有生呢？什么寂灭了生就寂灭呢？’各位比丘！那时，我进行如理的思惟，凭借智慧觉悟到：‘因为没有有所以没有生！有寂灭了生就寂灭！’

bhavo na hoti…

各位比丘！那时我就这样想：⑩ ‘因为没有什么所以没有有呢？什么寂灭了有就寂灭呢？’各位比丘！那时，我进行如理的思惟，凭借智慧觉悟到：‘因为没有取所以没有有！取寂灭了有就寂灭！’

upādānaṃ na hoti…

各位比丘！那时我就这样想：⑨ ‘因为没有什么所以没有取呢？什么寂灭了取就寂灭呢？’各位比丘！那时，我进行如理的思惟，凭借智慧觉悟到：‘因为没有爱所以没有取！爱寂灭了取就寂灭！’

taṇhā na hoti…

各位比丘！那时我就这样想：⑧ ‘因为没有什么所以没有爱呢？什么寂灭了爱就寂灭呢？’各位比丘！那时，我进行如理的思惟，凭借智慧觉悟到：‘因为没有受所以没有爱！受寂灭了爱就寂灭！’

vedanā na hoti…

各位比丘！那时我就这样想：⑦ ‘因为没有什么所以没有受呢？什么寂灭了受就寂灭呢？’各位比丘！那时，我进行如理的思惟，凭借智慧觉悟到：‘因为没有触所以没有受！触寂灭了受就寂灭！’

phasso na hoti…

各位比丘！那时我就这样想：⑥ ‘因为没有什么所以没有触呢？什么寂灭了触就寂灭呢？’各位比丘！那时，我进行如理的思惟，凭借智慧觉悟到：‘因为没有六入所以没有触！六入寂灭了触就寂灭！’

saḷāyatanaṃ na hoti…

各位比丘！那时我就这样想：⑤ ‘因为没有什么所以没有六入呢？什么寂灭了六入就寂灭呢？’各位比丘！那时，我进行如理的思惟，凭借智慧觉悟到：‘因为没有名色所以没有六入！名色寂灭了六入就寂灭！’

nāmarūpaṃ na hoti. Kissa nirodhā nāmarūpanirodho’ti?

各位比丘！那时我就这样想：④ ‘因为没有什么所以没有名色呢？什么寂灭了名色就寂灭呢？’

Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo – ‘viññāṇe kho asati, nāmarūpaṃ na hoti; viññāṇanirodhā nāmarūpanirodho’”ti.

各位比丘！那时，我进行如理的思惟，凭借智慧觉悟到：‘因为没有识所以没有名色！识寂灭了名色就寂灭！’

“Tassa mayhaṃ, bhikkhave, etadahosi – ‘kimhi nu kho asati viññāṇaṃ na hoti; kissa nirodhā viññāṇanirodho’ti?

各位比丘！那时我就这样想：③ ‘因为没有什么所以没有识呢？什么寂灭了识就寂灭呢？’

Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo – ‘nāmarūpe kho asati, viññāṇaṃ na hoti; nāmarūpanirodhā viññāṇanirodho’”ti.

各位比丘！那时，我进行如理的思惟，凭借智慧觉悟到：① ② ‘因为没有名色所以没有识！名色寂灭了识就寂灭！’

“Tassa mayhaṃ, bhikkhave, etadahosi – adhigato kho myāyaṃ maggo bodhāya yadidaṃ – nāmarūpanirodhā viññāṇanirodho; viññāṇanirodhā nāmarūpanirodho; nāmarūpanirodhā saḷāyatananirodho; saḷāyatananirodhā phassanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti.

各位比丘！那时我就这样想：‘我已经证得了这条通往觉悟的道路，即是：① ② 名色寂灭导致识寂灭，③ 识寂灭导致名色寂灭，④ 名色寂灭导致六入寂灭，⑤ 六入寂灭导致触寂灭，⑥ 触寂灭导致受寂灭，⑦ 受寂灭导致爱寂灭，⑧ 爱寂灭导致取寂灭，⑨ 取寂灭导致有寂灭，⑩ 有寂灭导致生寂灭，⑪ 生寂灭导致⑫ 老死、愁、悲、苦、忧、恼寂灭。像这样，这就是所有苦蕴的寂灭。’

‘Nirodho, nirodho’ti kho me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.

各位比丘！‘是寂灭、是寂灭！’对于这些以前从未听闻过的法，我生起了法眼、生起了智、生起了慧、生起了明、生起了光明。

“Seyyathāpi, bhikkhave, puriso araññe pavane caramāno passeyya purāṇaṃ maggaṃ purāṇañjasaṃ pubbakehi manussehi anuyātaṃ.

各位比丘！譬如有人，在森林、树林中行走时，发现了一条古老的道路、一条古老的路径，是古人曾经走过的。

So tamanugaccheyya. Tamanugacchanto passeyya purāṇaṃ nagaraṃ purāṇaṃ rājadhāniṃ pubbakehi manussehi ajjhāvuṭṭhaṃ [ajjhāvutthaṃ (sī. syā. kaṃ. pī.)] ārāmasampannaṃ vanasampannaṃ pokkharaṇīsampannaṃ uddhāpavantaṃ [uddāpavantaṃ (sī. syā. kaṃ. pī.)] ramaṇīyaṃ.

他就沿着那条路走。沿着那条路走的时候，他发现了一座古老的城市、一个古老的都城，是古人曾经居住过的，那里园林齐全，树林茂密，莲池丰美，堤岸高筑，景色宜人。

Atha kho so, bhikkhave, puriso rañño vā rājamahāmattassa vā āroceyya – ‘yagghe, bhante, jāneyyāsi – ahaṃ addasaṃ araññe pavane caramāno purāṇaṃ maggaṃ purāṇañjasaṃ pubbakehi manussehi anuyātaṃ tamanugacchiṃ.

各位比丘！那时，这个人就去禀告国王或国王的大臣说：‘尊贵的先生，请您知晓：我在森林、树林中行走时，发现了一条古老的道路、一条古老的路径，是古人曾经走过的，我沿着那条路走。

Tamanugacchanto addasaṃ purāṇaṃ nagaraṃ purāṇaṃ rājadhāniṃ pubbakehi manussehi ajjhāvuṭṭhaṃ ārāmasampannaṃ vanasampannaṃ pokkharaṇīsampannaṃ uddhāpavantaṃ ramaṇīyaṃ.

沿着那条路走的时候，我发现了一座古老的城市、一个古老的都城，是古人曾经居住过的，园林齐全，树林茂密，莲池丰美，堤岸高筑，景色宜人。

Taṃ, bhante, nagaraṃ māpehī’ti.

尊贵的先生！请您下令修复那座城市吧！’

Atha kho so, bhikkhave, rājā vā rājamahāmatto vā taṃ nagaraṃ māpeyya. Tadassa nagaraṃ aparena samayena iddhañceva phītañca bāhujaññaṃ ākiṇṇamanussaṃ vuddhivepullappattaṃ.

各位比丘！那时，国王或国王的大臣，就下令修复那座城市。那座城市后来就变得富饶、繁荣、人口众多、住满了人，达到了增长和兴盛。

✩ 【寻佛古都──不死道迹】

☆ 并非“无”苦、集、灭、道，“超越时空”的不死道迹 ➾ ➊ 正见、➋ 正思惟、➌ 正语、➍ 正业、➎ 正命、➏ 正精进、➐ 正念、➑ 正定。

Evameva khvāhaṃ, bhikkhave, addasaṃ purāṇaṃ maggaṃ purāṇañjasaṃ pubbakehi sammāsambuddhehi anuyātaṃ.

各位比丘！同样地，我发现了过去的正等觉者们通行过的古道、古径。

“Katamo ca so, bhikkhave, purāṇamaggo purāṇañjaso pubbakehi sammāsambuddhehi anuyāto?

各位比丘！过去诸佛通行过的古道、古径是什么呢？

Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

这就是八圣道分，也就是：‘➊ 正见、➋ 正思惟、➌ 正语、➍ 正业、➎ 正命、➏ 正精进、➐ 正念、➑ 正定’。

Ayaṃ kho so, bhikkhave, purāṇamaggo purāṇañjaso pubbakehi sammāsambuddhehi anuyāto,

各位比丘！这就是过去的正等觉者们通行过的古道、古径。

tamanugacchiṃ; tamanugacchanto jarāmaraṇaṃ abbhaññāsiṃ; jarāmaraṇasamudayaṃ abbhaññāsiṃ; jarāmaraṇanirodhaṃ abbhaññāsiṃ; jarāmaraṇanirodhagāminiṃ paṭipadaṃ abbhaññāsiṃ.

⑫ 我追随这条道路；追随着它前行，就了知了‘老死’；了知了老死的集起；了知了老死的寂灭；了知了导向老死寂灭的道路。

Tamanugacchiṃ; tamanugacchanto jātiṃ abbhaññāsiṃ…pe…

⑪ 我追随这条道路；追随着它前行，就了知了‘生’；了知了生的集起；了知了生的寂灭；了知了导向生寂灭的道路；

bhavaṃ abbhaññāsiṃ…

⑩ 我追随这条道路；追随着它前行，就了知了‘有’；了知了有的集起；了知了有的寂灭；了知了导向有寂灭的道路；

upādānaṃ abbhaññāsiṃ…

⑨ 我追随这条道路；追随着它前行，就了知了‘取’；了知了取的集起；了知了取的寂灭；了知了导向取寂灭的道路；

taṇhaṃ abbhaññāsiṃ…

⑧ 我追随这条道路；追随着它前行，就了知了‘爱’；了知了爱的集起；了知了爱的寂灭；了知了导向爱寂灭的道路；

vedanaṃ abbhaññāsiṃ…

⑦ 我追随这条道路；追随着它前行，就了知了‘受’；了知了受的集起；了知了受的寂灭；了知了导向受寂灭的道路；

phassaṃ abbhaññāsiṃ…

⑥ 我追随这条道路；追随着它前行，就了知了‘触’；了知了触的集起；了知了触的寂灭；了知了导向触寂灭的道路；

saḷāyatanaṃ abbhaññāsiṃ…

⑤ 我追随这条道路；追随着它前行，就了知了‘六入’；了知了六入的集起；了知了六入的寂灭；了知了导向六入寂灭的道路；

nāmarūpaṃ abbhaññāsiṃ…

④ 我追随这条道路；追随着它前行，就了知了‘名色’；了知了名色的集起；了知了名色的寂灭；了知了导向名色寂灭的道路；

viññāṇaṃ abbhaññāsiṃ…

③ 我追随这条道路；追随着它前行，就了知了‘识’；了知了识的集起；了知了识的寂灭；了知了导向识寂灭的道路；

Tamanugacchiṃ; tamanugacchanto saṅkhāre abbhaññāsiṃ; saṅkhārasamudayaṃ abbhaññāsiṃ; saṅkhāranirodhaṃ abbhaññāsiṃ;

② 我追随这条道路；追随着它前行，就了知了‘行’；了知了行的集起、了知了行的寂灭、

saṅkhāranirodhagāminiṃ paṭipadaṃ abbhaññāsiṃ.

① 了知了导向行寂灭的‘道路’。

Tadabhiññā ācikkhiṃ bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ.

了知了这个之后，我向比丘、比丘尼、优婆塞、优婆夷们开示。

Tayidaṃ, bhikkhave, brahmacariyaṃ iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitan”ti. Pañcamaṃ.

各位比丘！就这样，这清净的修行（梵行）得以繁荣、兴盛、广传，为众多人所知，不断扩展，被天人善巧地解说开示。”

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.7 Mahāvagga 大品 (SN 12.61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.7.6 Sammasasutta 触 (SN 12.66)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Sammasasuttaṃ

66. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – “sammasatha no tumhe, bhikkhave, antaraṃ sammasan”ti [antarā sammasananti (sī.)]. Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca – “ahaṃ kho, bhante, sammasāmi antaraṃ sammasan”ti. “Yathā kathaṃ pana tvaṃ, bhikkhu, sammasasi antaraṃ sammasan”ti? Atha kho so bhikkhu byākāsi. Yathā so bhikkhu byākāsi na so bhikkhu bhagavato cittaṃ ārādhesi.

Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca – “etassa, bhagavā, kālo; etassa, sugata, kālo; yaṃ bhagavā antaraṃ sammasaṃ bhāseyya. Bhagavato sutvā bhikkhū dhāressantī”ti. “Tenahānanda, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Idha, bhikkhave, bhikkhu sammasamāno sammasati antaraṃ sammasaṃ [sammasanaṃ (sī.)] – ‘yaṃ kho idaṃ anekavidhaṃ nānappakārakaṃ dukkhaṃ loke uppajjati jarāmaraṇaṃ. Idaṃ kho dukkhaṃ kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ, kismiṃ sati jarāmaraṇaṃ hoti, kismiṃ asati jarāmaraṇaṃ na hotī’ti? So sammasamāno evaṃ jānāti – ‘yaṃ kho idaṃ anekavidhaṃ nānappakārakaṃ dukkhaṃ loke uppajjati jarāmaraṇaṃ. Idaṃ kho dukkhaṃ upadhinidānaṃ upadhisamudayaṃ upadhijātikaṃ upadhipabhavaṃ, upadhismiṃ sati jarāmaraṇaṃ hoti, upadhismiṃ asati jarāmaraṇaṃ na hotī’ti. So jarāmaraṇañca pajānāti jarāmaraṇasamudayañca pajānāti jarāmaraṇanirodhañca pajānāti yā ca jarāmaraṇanirodhasāruppagāminī paṭipadā tañca pajānāti. Tathāpaṭipanno ca hoti anudhammacārī. Ayaṃ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno jarāmaraṇanirodhāya.

“Athāparaṃ sammasamāno sammasati antaraṃ sammasaṃ – ‘upadhi panāyaṃ kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo, kismiṃ sati upadhi hoti, kismiṃ asati upadhi na hotī’ti? So sammasamāno evaṃ jānāti – ‘upadhi taṇhānidāno taṇhāsamudayo taṇhājātiko taṇhāpabhavo, taṇhāya sati upadhi hoti, taṇhāya asati upadhi na hotī’ti. So upadhiñca pajānāti upadhisamudayañca pajānāti upadhinirodhañca pajānāti yā ca upadhinirodhasāruppagāminī paṭipadā tañca pajānāti. Tathā paṭipanno ca hoti anudhammacārī. Ayaṃ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno upadhinirodhāya.

“Athāparaṃ sammasamāno sammasati antaraṃ sammasaṃ – ‘taṇhā panāyaṃ kattha uppajjamānā uppajjati, kattha nivisamānā nivisatī’ti? So sammasamāno evaṃ jānāti – yaṃ kho loke piyarūpaṃ sātarūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Kiñca loke piyarūpaṃ sātarūpaṃ? Cakkhuṃ loke piyarūpaṃ, sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sotaṃ loke piyarūpaṃ sātarūpaṃ…pe… ghānaṃ loke piyarūpaṃ sātarūpaṃ… jivhā loke piyarūpaṃ sātarūpaṃ… kāyo loke piyarūpaṃ sātarūpaṃ… mano loke piyarūpaṃ sātarūpaṃ etthesā taṇhā uppajjamānā uppajjati ettha nivisamānā nivisati.

“Ye hi keci, bhikkhave, atītamaddhānaṃ samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ niccato addakkhuṃ sukhato addakkhuṃ attato addakkhuṃ ārogyato addakkhuṃ khemato addakkhuṃ. Te taṇhaṃ vaḍḍhesuṃ. Ye taṇhaṃ vaḍḍhesuṃ te upadhiṃ vaḍḍhesuṃ. Ye upadhiṃ vaḍḍhesuṃ te dukkhaṃ vaḍḍhesuṃ. Ye dukkhaṃ vaḍḍhesuṃ te na parimucciṃsu jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimucciṃsu dukkhasmāti vadāmi.

“Yepi hi keci, bhikkhave, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ niccato dakkhissanti [dakkhinti (sī.)] sukhato dakkhissanti attato dakkhissanti ārogyato dakkhissanti khemato dakkhissanti. Te taṇhaṃ vaḍḍhissanti. Ye taṇhaṃ vaḍḍhissanti te upadhiṃ vaḍḍhissanti. Ye upadhiṃ vaḍḍhissanti te dukkhaṃ vaḍḍhissanti. Ye dukkhaṃ vaḍḍhissanti te na parimuccissanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccissanti dukkhasmāti vadāmi.

“Yepi hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ niccato passanti sukhato passanti attato passanti ārogyato passanti khemato passanti. Te taṇhaṃ vaḍḍhenti. Ye taṇhaṃ vaḍḍhenti te upadhiṃ vaḍḍhenti. Ye upadhiṃ vaḍḍhenti te dukkhaṃ vaḍḍhenti. Ye dukkhaṃ vaḍḍhenti te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccanti dukkhasmāti vadāmi.

“Seyyathāpi, bhikkhave, āpānīyakaṃso vaṇṇasampanno gandhasampanno rasasampanno. So ca kho visena saṃsaṭṭho. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito. Tamenaṃ evaṃ vadeyyuṃ – ‘ayaṃ te, ambho purisa, āpānīyakaṃso vaṇṇasampanno gandhasampanno rasasampanno; so ca kho visena saṃsaṭṭho. Sace ākaṅkhasi piva. Pivato hi kho taṃ chādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana tatonidānaṃ maraṇaṃ vā nigacchasi maraṇamattaṃ vā dukkhan’ti. So taṃ āpānīyakaṃsaṃ sahasā appaṭisaṅkhā piveyya, nappaṭinissajjeyya. So tatonidānaṃ maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ. Evameva kho, bhikkhave, ye hi keci atītamaddhānaṃ samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ…pe… anāgatamaddhānaṃ…pe… etarahi samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ niccato passanti sukhato passanti attato passanti ārogyato passanti khemato passanti, te taṇhaṃ vaḍḍhenti. Ye taṇhaṃ vaḍḍhenti te upadhiṃ vaḍḍhenti. Ye upadhiṃ vaḍḍhenti te dukkhaṃ vaḍḍhenti. Ye dukkhaṃ vaḍḍhenti te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccanti dukkhasmāti vadāmi.

“Ye ca kho keci, bhikkhave, atītamaddhānaṃ samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ aniccato addakkhuṃ dukkhato addakkhuṃ anattato addakkhuṃ rogato addakkhuṃ bhayato addakkhuṃ, te taṇhaṃ pajahiṃsu. Ye taṇhaṃ pajahiṃsu te upadhiṃ pajahiṃsu. Ye upadhiṃ pajahiṃsu te dukkhaṃ pajahiṃsu. Ye dukkhaṃ pajahiṃsu te parimucciṃsu jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimucciṃsu dukkhasmāti vadāmi.

“Yepi hi keci, bhikkhave, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ aniccato dakkhissanti dukkhato dakkhissanti anattato dakkhissanti rogato dakkhissanti bhayato dakkhissanti, te taṇhaṃ pajahissanti. Ye taṇhaṃ pajahissanti…pe… parimuccissanti dukkhasmāti vadāmi.

“Yepi hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ aniccato passanti dukkhato passanti anattato passanti rogato passanti bhayato passanti, te taṇhaṃ pajahanti. Ye taṇhaṃ pajahanti te upadhiṃ pajahanti. Ye upadhiṃ pajahanti te dukkhaṃ pajahanti. Ye dukkhaṃ pajahanti te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimuccanti dukkhasmāti vadāmi.

“Seyyathāpi, bhikkhave, āpānīyakaṃso vaṇṇasampanno gandhasampanno rasasampanno. So ca kho visena saṃsaṭṭho. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito. Tamenaṃ evaṃ vadeyyuṃ – ‘ayaṃ te, ambho purisa, āpānīyakaṃso vaṇṇasampanno gandhasampanno rasasampanno so ca kho visena saṃsaṭṭho. Sace ākaṅkhasi piva. Pivato hi kho taṃ chādessati vaṇṇenapi gandhenapi rasenapi; pivitvā ca pana tatonidānaṃ maraṇaṃ vā nigacchasi maraṇamattaṃ vā dukkhan’ti. Atha kho, bhikkhave, tassa purisassa evamassa – ‘sakkā kho me ayaṃ surāpipāsitā [surāpipāsā (?)] pānīyena vā vinetuṃ dadhimaṇḍakena vā vinetuṃ bhaṭṭhaloṇikāya [maṭṭhaloṇikāya (sī. syā. kaṃ. pī.)] vā vinetuṃ loṇasovīrakena vā vinetuṃ, na tvevāhaṃ taṃ piveyyaṃ, yaṃ mama assa dīgharattaṃ hitāya sukhāyā’ti. So taṃ āpānīyakaṃsaṃ paṭisaṅkhā na piveyya, paṭinissajjeyya. So tatonidānaṃ na maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ. Evameva kho, bhikkhave, ye hi keci atītamaddhānaṃ samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ aniccato addakkhuṃ dukkhato addakkhuṃ anattato addakkhuṃ rogato addakkhuṃ bhayato addakkhuṃ, te taṇhaṃ pajahiṃsu. Ye taṇhaṃ pajahiṃsu te upadhiṃ pajahiṃsu. Ye upadhiṃ pajahiṃsu te dukkhaṃ pajahiṃsu. Ye dukkhaṃ pajahiṃsu te parimucciṃsu jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimucciṃsu dukkhasmāti vadāmi.

“Yepi hi keci, bhikkhave, anāgatamaddhānaṃ…pe… etarahi samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ aniccato passanti dukkhato passanti anattato passanti rogato passanti bhayato passanti, te taṇhaṃ pajahanti. Ye taṇhaṃ pajahanti te upadhiṃ pajahanti. Ye upadhiṃ pajahanti te dukkhaṃ pajahanti. Ye dukkhaṃ pajahanti te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimuccanti dukkhasmāti vadāmī”ti. Chaṭṭhaṃ.

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［六六］ 第六 触

一 我是这样听说的：那时，世尊住在俱卢国一个名叫剑磨瑟昙的都城。

二 那时，世尊对各位比丘说：“各位比丘！”

那些比丘回答世尊说：“大德！是的。”

三 世尊说：“各位比丘！你们进行内心的审察/反思吗？”

四 这样说完后，一位比丘对世尊这样说：“大德！我进行内心的审察。”

五 “比丘！你是怎样进行内心审察的呢？”

六 那时，那位比丘就叙述了自己的方法，然而那位比丘（的回答），没能让世尊满意。

七 这样说完后，尊者阿难对世尊说：“世尊！现在正是时候。善逝！现在正是时候。愿世尊

开示内心的审察。各位比丘听了世尊的开示，应当领受奉行。”

八 “那么，阿难！你们仔细听，好好思惟。我来说明内心的审察。”

那些比丘回答世尊说：“是的，大德！”

九 世尊说：“各位比丘！在这里，有位比丘在进行内心审察时，这样审察：‘世间产生的这种种各样的苦，即老死。这苦是以什么为根源？以什么为集起？以什么为产生的原因？以什么为源头呢？因为有什么所以有老死？因为没有什么所以没有老死呢？’

他通过审察，这样了知：‘世间产生的这种种各样的苦，即老死。这苦乃是以执着的基础(upadhi)为根源、以执着的基础为集起、以执着的基础为产生的原因、以执着的基础为源头。因为有执着的基础所以有老死，没有执着的基础时就没有老死。’

他了知老死，了知老死的集起，了知老死的寂灭，也了知导向老死寂灭的恰当道路。像这样就是随法而行的修行者。”

各位比丘！这样的比丘，被称为是完全为了苦的止息、为了老死的寂灭而正确实践的人。

一〇 接着进一步进行内心审察：“又，这个执着的基础是以什么为根源、以什么为集起、以什么为产生的原因、以什么为源头呢？因为有什么所以有执着的基础？因为没有什么所以没有执着的基础呢？”他通过审察，这样了知：‘执着的基础乃是以爱为根源，以爱为集起，以爱为产生的原因，以爱为源头。因为有爱所以有执着的基础，没有爱时就没有执着的基础。’他了知执着的基础，了知执着的基础的集起，了知执着的基础的寂灭，也了知导向执着的基础寂灭的恰当道路。像这样就是随法而行的修行者。

各位比丘！这样的比丘被称为是完全为了苦的止息、为了执着的基础的寂灭而正确实践的人。

一一 接着进一步进行内心审察：“又，这个爱是在哪里生起？在哪里停驻呢？”他通过审察，这样了知：‘凡是世间可爱、可喜的事物，爱就在那里生起，在那里停驻。世间可爱、可喜的事物是什么呢？眼根是世间可爱、可喜的事物。爱就在那里生起，在那里停驻。’

一二 耳根是世间可爱、可喜的事物……

一三 鼻根是世间可爱、可喜的事物……

一四 舌根是世间可爱、可喜的事物……

一五 身根是世间可爱、可喜的事物……

一六 意根是世间可爱、可喜的事物。爱就在那里生起，在那里停驻。

一七 各位比丘！任何过去世的沙门、婆罗门，如果把世间这些可爱、可喜的事物，看作是恒常的，看作是快乐的，看作是自我的，看作是健康的，看作是安稳的，他们的爱就会增长。

一八 爱增长的人，执着的基础就会增长。执着的基础增长的人，苦就会增长。我说：“让苦增长的人，就无法从生、老、死、愁、悲、苦、忧、恼中解脱，无法从苦中解脱。”

一九 各位比丘！任何未来世的沙门、婆罗门，如果把世间这些可爱、可喜的事物，看作是恒常的，看作是快乐的，看作是自我的，看作是健康的，看作是安稳的，他们的爱将会增长。

二〇 爱增长的人，执着的基础就会增长；执着的基础增长的人，苦就会增长。我说：“他们将无法从生、老、死、愁、悲、苦、忧、恼中解脱，无法从苦中解脱。”

二一 各位比丘！任何现在世的沙门、婆罗门，如果把世间这些可爱、可喜的事物，看作是恒常的、看作是快乐的、看作是自我的、看作是健康的、看作是安稳的，他们的爱就在增长。

二二 增长爱的人，就在增长执着的基础；增长执着的基础的人，就在增长苦。我说：“增长苦的人，就无法从生、老、死、愁、悲、苦、忧、恼中解脱，无法从苦中解脱。”

二三 各位比丘！譬如有一个饮水的容器，颜色、香气、味道都很好，但里面混合了毒药。这时，有个人被炎热灼烧，被炎热所苦，疲惫不堪，口干舌燥地来了。有人就这样对他说：‘喂！朋友！这个饮水的容器，颜色、香气、味道都很好，但里面混合了毒药。如果你想喝，就喝吧。喝的时候，它的颜色、香气、味道确实会让你喜欢，但喝了之后，你会因此而导致死亡，或者遭受接近死亡的痛苦。’那个人不加分辨、不经思考地就喝了那个饮水容器里的水，没有舍弃它。他因此而导致死亡，或者遭受接近死亡的痛苦。

二四 各位比丘！同样地，任何过去世的沙门、婆罗门，把世间这些可爱、可喜的事物……

二五 ……未来世的……

二六 ……现在世的沙门、婆罗门，把世间这些可爱、可喜的事物，看作是恒常的，看作是快乐的，看作是自我的，看作是健康的，看作是安稳的，他们的爱就在增长。

二七 我说：“爱增长的人，苦就增长，无法从生、老、死、愁、悲、苦、忧、恼中解脱，就无法从苦中解脱。”

二八 各位比丘！任何过去世的沙门、婆罗门，如果把世间这些可爱、可喜的事物，看作是无常的，看作是苦的，看作是无我的，看作是病患，看作是怖畏的，他们就舍离了爱。

舍离了爱的人，就舍离了执着的基础。舍离了执着的基础的人，就舍离了苦。我说：“舍离了苦的人，就从生、老、死、愁、悲、苦、忧、恼中得到解脱，就解脱了苦。”

二九 各位比丘！任何未来世的沙门、婆罗门，如果把世间这些可爱、可喜的事物，看作是无常的，看作是苦的，看作是无我的，看作是病患，看作是怖畏的，他们将会舍离爱。

三〇 舍离了爱的人……我说：“他们将解脱于苦。”

三一 各位比丘！任何现在世的沙门、婆罗门，如果把世间这些可爱、可喜的事物，看作是无常的，看作是苦的，看作是无我的，看作是病患，看作是怖畏的，他们就在舍离爱。

三二 舍离了爱的人，就舍离了执着的基础。舍离了执着的基础的人，就舍离了苦。我说：“舍离了苦的人，就从生、老、死、愁、悲、苦、忧、恼中得到解脱，就解脱了苦。”

三三 各位比丘！譬如有饮水的容器，颜色、香气、味道都很好，但也混合了毒药。这时，有个人被炎热灼烧，被炎热所苦，疲惫不堪，口干舌燥地来了。有人就这样对他说：‘喂！朋友！这个饮水的容器，颜色、香气、味道都很好，但里面混合了毒药。如果你想喝，就喝吧。喝的时候，它的颜色、香气、味道确实会让你喜欢，但喝了之后，你会因此而导致死亡，或者遭受接近死亡的痛苦。’

三四 各位比丘！那时，这个人这样想：‘我现在非常渴，可以用（别的）饮料来解除，或者用生酥酪来解除，或者用含盐的乳清来解除，或者用酸粥来解除。但我绝不能喝这个东西，因为那长远来看对我是无益、非安乐的。’他经过审慎思考后，就不喝那个饮水容器里的东西，把它舍弃了。他因此就不会导致死亡，也不会遭受接近死亡的痛苦。

三五 各位比丘！同样地，任何过去世的沙门、婆罗门，把世间这些可爱、可喜的事物，看作是无常的，看作是苦的，看作是无我的，看作是病患，看作是怖畏的，他们就舍离了爱。

三六 舍离了爱的人，就舍离了执着的基础。舍离了执着的基础的人，就舍离了苦。我说：“舍离了苦的人，就从生、老、死、愁、悲、苦、忧、恼中舍离，解脱了苦。”

三七～三八 各位比丘！任何未来世的沙门、婆罗门……

三九 现在世的沙门、婆罗门，把世间这些可爱、可喜的事物，看作是无常的、看作是苦的、看作是无我的、看作是病患、看作是怖畏的，他们就在舍离爱。

四〇 舍离了爱的人，就舍离了执着的基础。舍离了执着的基础的人，就舍离了苦。我说：“舍离了苦的人，就从生、老、死、愁、悲、苦、忧、恼中解脱，解脱了苦。””

☸.....................................................................

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.7 Mahāvagga 大品 (SN 12.61-70)”

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【经名】 1.7.7 Naḷakalāpīsutta 芦束经 (SN 12.67)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Naḷakalāpīsuttaṃ

芦束经

67. Ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca mahākoṭṭhiko [mahākoṭṭhito (sī. syā. kaṃ. pī.)] bārāṇasiyaṃ viharanti isipatane migadāye.

一时，尊者舍利弗、尊者摩诃拘絺罗，住在波罗奈的仙人堕处鹿野苑。

Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami;

那时，尊者摩诃拘絺罗，在傍晚时分从禅坐中起来，前往尊者舍利弗的住处。

upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.

到达后，与尊者舍利弗互相问候，交谈了值得记忆的寒暄语之后，在一旁坐下。

Ekamantaṃ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca –

坐在一旁的尊者摩诃拘絺罗，对尊者舍利弗这样说道：

“kiṃ nu kho, āvuso sāriputta, sayaṃkataṃ jarāmaraṇaṃ, paraṃkataṃ jarāmaraṇaṃ, sayaṃkatañca paraṃkatañca jarāmaraṇaṃ, udāhu asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ jarāmaraṇan”ti?

“朋友，舍利弗！老死是‘自己造成的’吗？老死是‘他人造成的’吗？老死是‘自己和他人共同造成的’吗？或者老死是‘既非自己造成也非他人造成’、无因产生（自然发生）的呢？怎么样？”

“Na kho, āvuso koṭṭhika, sayaṃkataṃ jarāmaraṇaṃ, na paraṃkataṃ jarāmaraṇaṃ, na sayaṃkatañca paraṃkatañca jarāmaraṇaṃ, nāpi asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ jarāmaraṇaṃ. Api ca, jātipaccayā jarāmaraṇan”ti.

“朋友，拘絺罗！老死不是‘自己造成的’，老死不是‘他人造成的’，老死既不是‘自己和他人共同造成的’，老死也不是‘既非自己造成也非他人造成’、也非无因产生（自然发生），而是‘缘于生’而有老死。”

“Kiṃ nu kho, āvuso sāriputta, sayaṃkatā jāti, paraṃkatā jāti, sayaṃkatā ca paraṃkatā ca jāti, udāhu asayaṃkārā aparaṃkārā adhiccasamuppannā jātī”ti?

“朋友，舍利弗！生是‘自己造成的’吗？生是‘他人造成的’吗？生是‘自己和他人共同造成的’吗？或者生是‘既非自己造成也非他人造成’、无因产生（自然发生）的呢？怎么样？”

“Na kho, āvuso koṭṭhika, sayaṃkatā jāti, na paraṃkatā jāti, na sayaṃkatā ca paraṃkatā ca jāti, nāpi asayaṃkārā aparaṃkārā adhiccasamuppannā jāti. Api ca, bhavapaccayā jātī”ti.

“朋友，拘絺罗！生不是‘自己造成的’，生不是‘他人造成的’，生既不是‘自己和他人共同造成的’，生也不是‘既非自己造成也非他人造成’、也非无因产生（自然发生），而是‘缘于有’而有生。”

“Kiṃ nu kho, āvuso sāriputta, sayaṃkato bhavo…pe… sayaṃkataṃ upādānaṃ… sayaṃkatā taṇhā… sayaṃkatā vedanā… sayaṃkato phasso… sayaṃkataṃ saḷāyatanaṃ…

“朋友，舍利弗！有是‘自己造成的’吗？……取是‘自己造成的’吗？……爱是‘自己造成的’吗？……受是‘自己造成的’吗？……触是‘自己造成的’吗？……六入是‘自己造成的’吗？……怎么样？”

sayaṃkataṃ nāmarūpaṃ, paraṃkataṃ nāmarūpaṃ, sayaṃkatañca paraṃkatañca nāmarūpaṃ, udāhu asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ nāmarūpan”ti?

“名色是‘自己造成的’吗？名色是‘他人造成的’吗？名色是‘自己和他人共同造成的’吗？或者名色是‘既非自己造成也非他人造成’、无因产生（自然发生）的呢？怎么样？”

“Na kho, āvuso koṭṭhika, sayaṃkataṃ nāmarūpaṃ, na paraṃkataṃ nāmarūpaṃ, na sayaṃkatañca paraṃkatañca nāmarūpaṃ, nāpi asayaṃkāraṃ aparaṃkāraṃ, adhiccasamuppannaṃ nāmarūpaṃ. Api ca, viññāṇapaccayā nāmarūpan”ti.

“朋友，拘絺罗！名色不是‘自己造成的’，名色不是‘他人造成的’，名色既不是‘自己和他人共同造成的’，名色也不是‘既非自己造成也非他人造成’、也非无因产生（自然发生），而是‘缘于识’而有名色。”

“Kiṃ nu kho, āvuso sāriputta, sayaṅkataṃ viññāṇaṃ, paraṅkataṃ viññāṇaṃ, sayaṃkatañca paraṃkatañca viññāṇaṃ, udāhu asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ viññāṇan”ti?

“朋友，舍利弗！识是‘自己造成的’吗？识是‘他人造成的’吗？识是‘自己和他人共同造成的’吗？或者识是‘既非自己造成也非他人造成’、无因产生（自然发生）的呢？怎么样？”

“Na kho, āvuso koṭṭhika, sayaṃkataṃ viññāṇaṃ, na paraṃkataṃ viññāṇaṃ na sayaṃkatañca paraṃkatañca viññāṇaṃ, nāpi asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ viññāṇaṃ. Api ca, nāmarūpapaccayā viññāṇan”ti.

“朋友，拘絺罗！识不是‘自己造成的’，识不是‘他人造成的’，识既不是‘自己和他人共同造成的’，识也不是‘既非自己造成也非他人造成’、也非无因产生（自然发生），而是‘缘于名色’（无明缘行）而有识。”

“Idāneva kho mayaṃ āyasmato sāriputtassa bhāsitaṃ evaṃ ājānāma –

“现在，我们就这样理解了尊者舍利弗所说的话：

‘na khvāvuso koṭṭhika, sayaṃkataṃ nāmarūpaṃ, na paraṃkataṃ nāmarūpaṃ, na sayaṃkatañca paraṃkatañca nāmarūpaṃ, nāpi asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ nāmarūpaṃ. Api ca, viññāṇapaccayā nāmarūpan’”ti.

朋友，拘絺罗！名色不是‘自己造成的’，名色不是‘他人造成的’，名色既不是‘自己和他人共同造成的’，名色也不是‘既非自己造成也非他人造成’、也非无因产生（自然发生），而是‘缘于识’而有名色。”

“Idāneva ca pana mayaṃ āyasmato sāriputtassa bhāsitaṃ evaṃ ājānāma –

“现在，我们又这样理解了尊者舍利弗所说的话：

‘na khvāvuso koṭṭhika, sayaṃkataṃ viññāṇaṃ, na paraṃkataṃ viññāṇaṃ, na sayaṃkatañca paraṃkatañca viññāṇaṃ, nāpi asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ viññāṇaṃ. Api ca, nāmarūpapaccayā viññāṇan’”ti.

朋友，拘絺罗！识不是‘自己造成的’，识不是‘他人造成的’，识既不是‘自己和他人共同造成的’，识也不是‘既非自己造成也非他人造成’、也非无因产生（自然发生），而是‘缘于名色’（无明缘行）而有识。”

“Yathā kathaṃ panāvuso sāriputta, imassa bhāsitassa attho daṭṭhabbo”ti?

“朋友，舍利弗！应当如何理解您所说这些话的含义呢？”

“Tenahāvuso, upamaṃ te karissāmi. Upamāyapidhekacce viññū purisā bhāsitassa atthaṃ jānanti. Seyyathāpi, āvuso, dve naḷakalāpiyo aññamaññaṃ nissāya tiṭṭheyyuṃ.

“朋友！那么我为你打个比喻。有些有智慧的人通过比喻就能明白所说的话的含义。譬如，朋友，让两捆芦苇束，相互依靠就能直立起来。

Evameva kho, āvuso, nāmarūpapaccayā viññāṇaṃ; viññāṇapaccayā nāmarūpaṃ;

朋友！同样地，‘缘于名色’（无明缘行）而有识；‘缘于识’而有名色。

nāmarūpapaccayā saḷāyatanaṃ; saḷāyatanapaccayā phasso…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.

‘缘于名色’而有六入；‘缘于六入’而有触；……（缘触有受，缘受有爱，缘爱有取，缘取有有，缘有有生，缘生有老死）……像这样，这就是所有苦蕴的集起。

Tāsaṃ ce, āvuso, naḷakalāpīnaṃ ekaṃ ākaḍḍheyya, ekā papateyya; aparaṃ ce ākaḍḍheyya, aparā papateyya.

朋友！如果从这些芦苇束中，抽掉一捆，另一捆就会倒下；如果抽掉另一捆，这一捆也会倒下。

Evameva kho, āvuso, nāmarūpanirodhā viññāṇanirodho;

朋友！同样地，‘缘于名色’（无明缘行）的寂灭，而有识的寂灭；

viññāṇanirodhā nāmarūpanirodho;

‘缘于识’的寂灭，而有名色的寂灭；

nāmarūpanirodhā saḷāyatananirodho;

‘缘于名色’的寂灭而有六入的寂灭；

saḷāyatananirodhā phassanirodho…pe…

‘缘于六入’的寂灭，而有触的寂灭；

‘缘于触’的寂灭，而有受的寂灭；

‘缘于受’的寂灭，而有爱的寂灭；

‘缘于爱’的寂灭，而有取的寂灭；

‘缘于取’的寂灭，而有有的寂灭；

‘缘于有’的寂灭，而有生的寂灭；

‘缘于生’的寂灭，而有老死、愁、悲、苦、忧、恼的寂灭；

evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.

像这样，这就是所有苦蕴的寂灭。”

“Acchariyaṃ, āvuso sāriputta;

“稀有啊，朋友舍利弗！

abbhutaṃ, āvuso sāriputta!

未曾有啊，朋友舍利弗！

Yāvasubhāsitaṃ cidaṃ āyasmatā sāriputtena.

尊者舍利弗说得多好啊！

Idañca pana mayaṃ āyasmato sāriputtassa bhāsitaṃ imehi chattiṃsāya vatthūhi anumodāma –

我们对于尊者舍利弗所说的这些话，以这三十六个方面来随喜：

‘jarāmaraṇassa ce, āvuso, bhikkhu nibbidāya virāgāya nirodhāya dhammaṃ deseti, dhammakathiko bhikkhūti alaṃ vacanāya.

① 朋友！如果一位比丘，依据对老死的厌离、离贪、寂灭而说法，就足以被称为：‘说法者、法师比丘！’

Jarāmaraṇassa ce, āvuso, bhikkhu nibbidāya virāgāya nirodhāya paṭipanno hoti, dhammānudhammappaṭipanno bhikkhūti alaṃ vacanāya.

② 朋友！如果一位比丘，实践着对老死的厌离、离贪、寂灭，就足以被称为：‘法随法行比丘！’

Jarāmaraṇassa ce, āvuso, bhikkhu nibbidā virāgā nirodhā anupādā vimutto hoti, diṭṭhadhammanibbānappatto bhikkhūti alaṃ vacanāya.

③ 朋友！如果一位比丘，因对老死的厌离、离贪、寂灭，无执取而解脱，就足以被称为：‘达到现法涅槃的比丘！’

Jātiyā ce…

④ 朋友！如果一位比丘，依据对生的厌离、离贪、寂灭而说法，就足以被称为：‘说法者、法师比丘！’

⑤ 朋友！如果一位比丘，实践着对生的厌离、离贪、寂灭，就足以被称为：‘法随法行比丘！’

⑥ 朋友！如果一位比丘，因对生的厌离、离贪、寂灭，无执取而解脱，就足以被称为：‘达到现法涅槃的比丘！’

bhavassa ce…

⑦ 朋友！如果一位比丘，依据对有的厌离、离贪、寂灭而说法，就足以被称为：‘说法者、法师比丘！’

⑧ 朋友！如果一位比丘，实践着对有的厌离、离贪、寂灭，就足以被称为：‘法随法行比丘！’

⑨ 朋友！如果一位比丘，因对有的厌离、离贪、寂灭，无执取而解脱，就足以被称为：‘达到现法涅槃的比丘！’

upādānassa ce…

⑩ 朋友！如果一位比丘，依据对取的厌离、离贪、寂灭而说法，就足以被称为：‘说法者、法师比丘！’

⑪ 朋友！如果一位比丘，实践着对取的厌离、离贪、寂灭，就足以被称为：‘法随法行比丘！’

⑫ 朋友！如果一位比丘，因对取的厌离、离贪、寂灭，无执取而解脱，就足以被称为：‘达到现法涅槃的比丘！’

taṇhāya ce…

⑬ 朋友！如果一位比丘，依据对爱的厌离、离贪、寂灭而说法，就足以被称为：‘说法者、法师比丘！’

⑭ 朋友！如果一位比丘，实践着对爱的厌离、离贪、寂灭，就足以被称为：‘法随法行比丘！’

⑮ 朋友！如果一位比丘，因对爱的厌离、离贪、寂灭，无执取而解脱，就足以被称为：‘达到现法涅槃的比丘！’

vedanāya ce…

⑯ 朋友！如果一位比丘，依据对受的厌离、离贪、寂灭而说法，就足以被称为：‘说法者、法师比丘！’

⑰ 朋友！如果一位比丘，实践着对受的厌离、离贪、寂灭，就足以被称为：‘法随法行比丘！’

⑱ 朋友！如果一位比丘，因对受的厌离、离贪、寂灭，无执取而解脱，就足以被称为：‘达到现法涅槃的比丘！’

phassassa ce…

⑲ 朋友！如果一位比丘，依据对触的厌离、离贪、寂灭而说法，就足以被称为：‘说法者、法师比丘！’

⑳ 朋友！如果一位比丘，实践着对触的厌离、离贪、寂灭，就足以被称为：‘法随法行比丘！’

㉑ 朋友！如果一位比丘，因对触的厌离、离贪、寂灭，无执取而解脱，就足以被称为：‘达到现法涅槃的比丘！’

saḷāyatanassa ce…

㉒ 朋友！如果一位比丘，依据对六入的厌离、离贪、寂灭而说法，就足以被称为：‘说法者、法师比丘！’

㉓ 朋友！如果一位比丘，实践着对六入的厌离、离贪、寂灭，就足以被称为：‘法随法行比丘！’

㉔ 朋友！如果一位比丘，因对六入的厌离、离贪、寂灭，无执取而解脱，就足以被称为：‘达到现法涅槃的比丘！’

nāmarūpassa ce…

㉕ 朋友！如果一位比丘，依据对名色的厌离、离贪、寂灭而说法，就足以被称为：‘说法者、法师比丘！’

㉖ 朋友！如果一位比丘，实践着对名色的厌离、离贪、寂灭，就足以被称为：‘法随法行比丘！’

㉗ 朋友！如果一位比丘，因对名色的厌离、离贪、寂灭，无执取而解脱，就足以被称为：‘达到现法涅槃的比丘！’

viññāṇassa ce…

㉘ 朋友！如果一位比丘，依据对识的厌离、离贪、寂灭而说法，就足以被称为：‘说法者、法师比丘！’

㉙ 朋友！如果一位比丘，实践着对识的厌离、离贪、寂灭，就足以被称为：‘法随法行比丘！’

㉚ 朋友！如果一位比丘，因对识的厌离、离贪、寂灭，无执取而解脱，就足以被称为：‘达到现法涅槃的比丘！’

saṅkhārānaṃ ce…

㉛ 朋友！如果一位比丘，依据对行的厌离、离贪、寂灭而说法，就足以被称为：‘说法者、法师比丘！’

㉜ 朋友！如果一位比丘，实践着对行的厌离、离贪、寂灭，就足以被称为：‘法随法行比丘！’

㉝ 朋友！如果一位比丘，因对行的厌离、离贪、寂灭，无执取而解脱，就足以被称为：‘达到现法涅槃的比丘！’

avijjāya ce, āvuso, bhikkhu nibbidāya virāgāya nirodhāya dhammaṃ deseti, dhammakathiko bhikkhūti alaṃ vacanāya.

㉞ 朋友！如果一位比丘，依据对无明的厌离、离贪、寂灭而说法，就足以被称为：‘说法者、法师比丘！’

Avijjāya ce, āvuso, bhikkhu nibbidāya virāgāya nirodhāya paṭipanno hoti, dhammānudhammappaṭipanno bhikkhūti alaṃ vacanāya.

㉟ 朋友！如果一位比丘，实践着对无明的厌离、离贪、寂灭，就足以被称为：‘法随法行比丘！’

Avijjāya ce, āvuso, bhikkhu nibbidā virāgā nirodhā anupādā vimutto hoti, diṭṭhadhammanibbānappatto bhikkhūti alaṃ vacanāyā’”ti.

㊱ 朋友！如果一位比丘，因对无明的厌离、离贪、寂灭，无执取而解脱，就足以被称为：‘达到现法涅槃的比丘！’”

Sattamaṃ.

芦束经 ～大品‧第七经完

～《因缘相应‧大品‧Naḷakalāpīsutta 芦束经》(SN 12.67)

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.7 Mahāvagga 大品 (SN 12.61-70)”

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【经名】 1.7.8 Kosambisutta 憍赏弥 (SN 12.68)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Kosambisuttaṃ

68. Ekaṃ samayaṃ āyasmā ca musilo [mūsilo (sī.), musīlo (pī.)] āyasmā ca paviṭṭho [saviṭṭho (sī. pī.)] āyasmā ca nārado āyasmā ca ānando kosambiyaṃ viharanti ghositārāme. Atha kho āyasmā paviṭṭho āyasmantaṃ musilaṃ etadavoca – “aññatreva, āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṃ – ‘jātipaccayā jarāmaraṇan’”ti? “Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi – ‘jātipaccayā jarāmaraṇan’”ti.

“Aññatreva, āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṃ – ‘bhavapaccayā jātīti…pe… upādānapaccayā bhavoti… taṇhāpaccayā upādānanti… vedanāpaccayā taṇhāti… phassapaccayā vedanāti… saḷāyatanapaccayā phassoti… nāmarūpapaccayā saḷāyatananti… viññāṇapaccayā nāmarūpanti… saṅkhārapaccayā viññāṇanti… avijjāpaccayā saṅkhārā’”ti? “Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi – ‘avijjāpaccayā saṅkhārā’”ti.

“Aññatreva, āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṃ – ‘jātinirodhā jarāmaraṇanirodho’”ti? “Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi – ‘jātinirodhā jarāmaraṇanirodho’”ti.

“Aññatreva, āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṃ – ‘bhavanirodhā jātinirodhoti…pe… upādānanirodhā bhavanirodhoti… taṇhānirodhā upādānanirodhoti… vedanānirodhā taṇhānirodhoti… phassanirodhā vedanānirodhoti… saḷāyatananirodhā phassanirodhoti… nāmarūpanirodhā saḷāyatananirodhoti… viññāṇanirodhā nāmarūpanirodhoti … saṅkhāranirodhā viññāṇanirodhoti… avijjānirodhā saṅkhāranirodho’”ti? “Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi – ‘avijjānirodhā saṅkhāranirodho’”ti.

“Aññatreva, āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṃ – ‘bhavanirodho nibbānan’”ti? “Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi – ‘bhavanirodho nibbānan’”ti.

“Tenahāyasmā musilo arahaṃ khīṇāsavo”ti? Evaṃ vutte, āyasmā musilo tuṇhī ahosi. Atha kho āyasmā nārado āyasmantaṃ paviṭṭhaṃ etadavoca – “sādhāvuso paviṭṭha, ahaṃ etaṃ pañhaṃ labheyyaṃ. Maṃ etaṃ pañhaṃ puccha. Ahaṃ te etaṃ pañhaṃ byākarissāmī”ti. “Labhatāyasmā nārado etaṃ pañhaṃ. Pucchāmahaṃ āyasmantaṃ nāradaṃ etaṃ pañhaṃ. Byākarotu ca me āyasmā nārado etaṃ pañhaṃ”.

“Aññatreva, āvuso nārada, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato nāradassa paccattameva ñāṇaṃ – ‘jātipaccayā jarāmaraṇan’”ti? “Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi – ‘jātipaccayā jarāmaraṇan’”ti.

“Aññatreva, āvuso nārada, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato nāradassa paccattameva ñāṇaṃ – bhavapaccayā jāti…pe… avijjāpaccayā saṅkhārā”ti? “Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi – ‘avijjāpaccayā saṅkhārā’”ti.

“Aññatreva, āvuso nārada, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato nāradassa paccattameva ñāṇaṃ – ‘jātinirodhā jarāmaraṇanirodho’”ti? “Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi – ‘jātinirodhā jarāmaraṇanirodho’”ti.

“Aññatreva, āvuso nārada, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato nāradassa paccattameva ñāṇaṃ – ‘bhavanirodhā jātinirodhoti…pe… avijjānirodhā saṅkhāranirodho’”ti? “Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi – ‘avijjānirodhā saṅkhāranirodho’”ti.

“Aññatreva, āvuso nārada, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato nāradassa paccattameva ñāṇaṃ – ‘bhavanirodho nibbānan’”ti? “Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi – ‘bhavanirodho nibbānan’”ti.

“Tenahāyasmā nārado arahaṃ khīṇāsavo”ti? “‘Bhavanirodho nibbānan’ti kho me, āvuso, yathābhūtaṃ sammappaññāya sudiṭṭhaṃ, na camhi arahaṃ khīṇāsavo. Seyyathāpi, āvuso, kantāramagge udapāno. Tatra nevassa rajju na udakavārako. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito, so taṃ udapānaṃ olokeyya. Tassa ‘udakan’ti hi kho ñāṇaṃ assa, na ca kāyena phusitvā vihareyya. Evameva kho, āvuso, ‘bhavanirodho nibbānan’ti yathābhūtaṃ sammappaññāya sudiṭṭhaṃ, na camhi arahaṃ khīṇāsavo”ti.

Evaṃ vutte, āyasmā ānando āyasmantaṃ paviṭṭhaṃ etadavoca – “evaṃvādī [evaṃvādiṃ (?)] tvaṃ, āvuso paviṭṭha, āyasmantaṃ nāradaṃ kiṃ vadesī”ti? “Evaṃvādāhaṃ, āvuso ānanda, āyasmantaṃ nāradaṃ na kiñci vadāmi aññatra kalyāṇā aññatra kusalā”ti. Aṭṭhamaṃ.

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［六八］ 第八 憍赏弥

一 一时，尊者茂师罗、尊者殊胜、尊者那罗陀、尊者阿难，住在憍赏弥的瞿师罗园。

一

二 那时，尊者殊胜对尊者茂师罗这样说道：“朋友，茂师罗！除了信仰、除了喜好、除了传说、除了对事物表象的思考推测、除了对某种见解的审视忍可之外，茂师罗尊者！您是否自己亲身有这样的智慧——‘缘于生而有老死’呢？”

三 “朋友，殊胜！除了信仰、除了喜好、除了传说、除了对事物表象的思考推测、除了对某种见解的审视忍可之外，我知道这个，我见到这个，即：‘缘于生而有老死’。”

四 “朋友，茂师罗！除了信仰、除了喜好、除了传说、除了对事物表象的思考推测、除了对某种见解的审视忍可之外，茂师罗尊者！您是否自己亲身有这样的智慧——‘缘于有而有生’呢？”

五 ……缘于取而有有……

六 ……缘于爱而有取……

七 ……缘于受而有爱……

八 ……缘于触而有受……

九 ……缘于六处而有触……

一〇 ……缘于名色而有六处……

一一 ……缘于识而有名色……

一二 ……缘于行而有识……

一三 ……缘于无明而有行……

一四 “朋友，殊胜！除了信仰、除了喜好、除了传说、除了对事物表象的思考推测、除了对某种见解的审视忍可之外，我知道这个，我见到这个，即：‘缘于无明而有行’。”

一五 “朋友，茂师罗！除了信仰……除了对某种见解的审视忍可之外，茂师罗尊者！您是否自己亲身有这样的智慧——‘缘于生的寂灭，而有老死的寂灭’呢？”

一六 “朋友，殊胜！除了信仰、除了喜好、除了传说、除了对事物表象的思考推测、除了对某种见解的审视忍可之外，我知道这个，我见到这个，即：‘缘于生的寂灭而有老死的寂灭’。”

一七 “朋友，茂师罗！除了信仰、除了喜好、除了传说、除了对事物表象的思考推测、除了对某种见解的审视忍可之外，茂师罗尊者！您是否自己亲身有这样的智慧——‘缘于有的寂灭，而有生的寂灭’呢？”

一八～二四 “缘于取的寂灭，而有有的寂灭”……“缘于爱的寂灭，而有取的寂灭”……“缘于受的寂灭，而有爱的寂灭”……“缘于触的寂灭，而有受的寂灭”……“缘于六处的寂灭，而有触的寂灭”……“缘于名色的寂灭，而有六处的寂灭”……“缘于识的寂灭，而有名色的寂灭”……“缘于行的寂灭，而有识的寂灭”……“缘于无明的寂灭，而有行的寂灭。”

二五 朋友，殊胜！除了信仰、除了喜好、除了传说、除了对事物表象的思考推测、除了对某种见解的审视忍可之外，我知道这个，我见到这个，即：‘缘于无明的寂灭，而有行的寂灭’。

二六 “朋友，茂师罗！除了信仰、除了喜好、除了传说、除了对事物表象的思考推测、除了对某种见解的审视忍可之外，茂师罗尊者！您是否自己亲身有这样的智慧——‘有的寂灭就是涅槃’呢？”

二七 “朋友，殊胜！除了信仰、除了喜好、除了传说、除了对事物表象的思考推测、除了对某种见解的审视忍可之外，我知道这个，我见到这个，‘有的寂灭就是涅槃’。”

二八 那么，茂师罗尊者是阿罗汉，是漏尽者了。

二九 这样说的时候，茂师罗尊者沉默不语。

二

三〇 那时，尊者那罗陀对尊者殊胜说道：“朋友，殊胜！好啊！让我来回答这个问题吧。你可以问我这个问题，我将为你解答这个问题。”

三一 “尊者那罗陀！您来回答这个问题。我向那罗陀尊者提问这个问题，请那罗陀尊者为我解答这个问题。”

三二～五七 “朋友，那罗陀！除了信仰……我知道这个，我见到这个，‘这个有的寂灭就是涅槃’。”

五八 “那么，那罗陀尊者是阿罗汉，是漏尽者了。”

五九 “朋友！‘有的寂灭就是涅槃’，这确实是我通过正确的智慧如实地善见（清楚地看见）了，但我并不是阿罗汉、漏尽者。”

六〇 朋友！譬如在旷野的路边有一口井，但那里既没有绳子也没有打水的罐子。这时有个人来了，他被炎热灼烧，被炎热所苦，疲惫不堪，口干舌燥，他看到了那口井。他确实知道‘那是水’，但他无法用身体接触到水来享用。

六一 朋友！同样地，‘有的寂灭就是涅槃’，我已通过正确的智慧如实地善见，但我还不是阿罗汉、漏尽者。

三

六二 这样说完后，尊者阿难对尊者殊胜这样说道：“朋友！殊胜！对于这样说法的（那罗陀），你对那罗陀尊者想说什么呢？”

六三 “朋友，阿难！对于这样说法的（那罗陀），我除了赞扬他的美德、除了赞扬他的善巧之外，没有什么可说的。”

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.7 Mahāvagga 大品 (SN 12.61-70)”

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【经名】 1.7.9 Upayantisutta 膨胀 (SN 12.69)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Upayantisuttaṃ

69. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho…pe… “mahāsamuddo, bhikkhave, upayanto mahānadiyo upayāpeti, mahānadiyo upayantiyo kunnadiyo upayāpenti, kunnadiyo upayantiyo mahāsobbhe upayāpenti, mahāsobbhā upayantā kusobbhe upayāpenti. Evameva kho, bhikkhave, avijjā upayantī saṅkhāre upayāpeti, saṅkhārā upayantā viññāṇaṃ upayāpenti, viññāṇaṃ upayantaṃ nāmarūpaṃ upayāpeti, nāmarūpaṃ upayantaṃ saḷāyatanaṃ upayāpeti, saḷāyatanaṃ upayantaṃ phassaṃ upayāpeti, phasso upayanto vedanaṃ upayāpeti, vedanā upayantī taṇhaṃ upayāpeti, taṇhā upayantī upādānaṃ upayāpeti, upādānaṃ upayantaṃ bhavaṃ upayāpeti, bhavo upayanto jātiṃ upayāpeti, jāti upayantī jarāmaraṇaṃ upayāpeti.

“Mahāsamuddo, bhikkhave, apayanto mahānadiyo apayāpeti, mahānadiyo apayantiyo kunnadiyo apayāpenti, kunnadiyo apayantiyo mahāsobbhe apayāpenti, mahāsobbhā apayantā kusobbhe apayāpenti. Evameva kho, bhikkhave, avijjā apayantī saṅkhāre apayāpeti, saṅkhārā apayantā viññāṇaṃ apayāpenti, viññāṇaṃ apayantaṃ nāmarūpaṃ apayāpeti, nāmarūpaṃ apayantaṃ saḷāyatanaṃ apayāpeti, saḷāyatanaṃ apayantaṃ phassaṃ apayāpeti, phasso apayanto vedanaṃ apayāpeti, vedanā apayantī taṇhaṃ apayāpeti, taṇhā apayantī upādānaṃ apayāpeti, upādānaṃ apayantaṃ bhavaṃ apayāpeti, bhavo apayanto jātiṃ apayāpeti, jāti apayantī jarāmaraṇaṃ apayāpetī”ti. Navamaṃ.

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［六九］ 第九 膨胀

一 我是这样听说的：那时，世尊住在舍卫城的祇树给孤独园。

二 那时……

三 “各位比丘！大海上涨时，使得各大河上涨；各大河上涨时，使得各小河上涨；小河上涨时，使得大湖泊上涨；大湖泊上涨时，也使得小湖泊上涨。

四 各位比丘！同样地，无明增长时，引发诸行增长；诸行增长时，引发识增长；识增长时，引发名色增长；名色增长时，引发六处增长；六处增长时，引发触增长；触增长时，引发受增长；受增长时，引发爱增长；爱增长时，引发取增长；取增长时，引发有增长；有增长时，引发生增长；生增长时，引发老死增长。

五 各位比丘！大海退落时，使得各大河退落；各大河退落时，使得各小河退落；小河退落时，使得大湖泊退落；大湖泊退落时，使得小湖泊退落。

六 各位比丘！同样地，无明平息时，导致诸行平息；诸行平息时，导致识平息；识平息时，导致名色平息；名色平息时，导致六处平息；六处平息时，导致触平息；触平息时，导致受平息；受平息时，导致爱平息；爱平息时，导致取平息；取平息时，导致有平息；有平息时，导致生平息；生平息时，导致老死平息。”

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2560.2.27 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.7 Mahāvagga 大品 (SN 12.61-70)”

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【经名】 1.7.10 Susimaparibbājakasutta 须深游方者经 (SN 12.70)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Susimasuttaṃ

须深游方者经

70. Evaṃ me sutaṃ –

我是这样听说的——

ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.

那时，世尊住在王舍城的竹林喂养松鼠的地方。

Tena kho pana samayena bhagavā sakkato hoti garukato mānito pūjito apacito lābhī cīvara-piṇḍapāta-senāsana-gilānappaccaya-bhesajjaparikkhārānaṃ.

那时，世尊深受恭敬、尊重、敬仰、供养，能得到衣服、食物、住所、治病所需的医药和用具等。

Bhikkhusaṅghopi sakkato hoti garukato mānito pūjito apacito lābhī cīvara-piṇḍapāta-senāsanagilānappaccaya-bhesajjaparikkhārānaṃ.

比丘僧团也深受恭敬、尊重、敬仰、供养，能得到衣服、食物、住所、治病所需的医药和用具等。

Aññatitthiyā pana paribbājakā asakkatā honti agarukatā amānitā apūjitā anapacitā, na lābhino cīvara-piṇḍapāta-senāsanagilānappaccaya-bhesajjaparikkhārānaṃ.

而其他宗派的游方者们，则不受恭敬、尊重、敬仰、供养，得不到衣服、食物、住所、治病所需的医药和用具等。

Tena kho pana samayena susimo [susīmo (sī. ka.)] paribbājako rājagahe paṭivasati mahatiyā paribbājakaparisāya saddhiṃ.

那时，有一位名叫须深的游方者，和众多游方者弟子一起住在王舍城。

Atha kho susimassa paribbājakassa parisā susimaṃ paribbājakaṃ etadavocuṃ –

那时，须深游方者的弟子们对须深游方者这样说道：

“ehi tvaṃ, āvuso susima, samaṇe gotame brahmacariyaṃ cara.

“来，朋友！须深！你应该去沙门乔达摩那里修习清净的行为（梵行）。

Tvaṃ dhammaṃ pariyāpuṇitvā amhe vāceyyāsi [vācessasi (pī. ka.)].

你把他的法学到手之后，再来教给我们，

Taṃ mayaṃ dhammaṃ pariyāpuṇitvā gihīnaṃ bhāsissāma.

我们把他的法学到手之后，就为在家人讲说，

Evaṃ mayampi sakkatā bhavissāma garukatā mānitā pūjitā apacitā lābhino cīvara-piṇḍapātasenāsana-gilānappaccaya-bhesajjaparikkhārānan”ti.

这样一来，我们也能受到恭敬、尊重、敬仰、供养，也能得到衣服、食物、住所、治病所需的医药和用具等。”

“Evamāvuso”ti kho susimo paribbājako sakāya parisāya paṭissuṇitvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi.

须深游方者回答他的弟子们：“好的，朋友们！”然后就前往尊者阿难那里。

Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.

到了之后，和尊者阿难互相问候，交谈了值得记忆的友好言辞后，坐在一旁。

Ekamantaṃ nisinno kho susimo paribbājako āyasmantaṃ ānandaṃ etadavoca –

坐在一旁的须深游方者对尊者阿难这样说道：

“icchāmahaṃ, āvuso ānanda, imasmiṃ dhammavinaye brahmacariyaṃ caritun”ti.

“朋友阿难！我想在这（佛陀的）教法和戒律中修习清净的行为（梵行）。”

Atha kho āyasmā ānando susimaṃ paribbājakaṃ ādāya yena bhagavā tenupasaṅkami;

于是，尊者阿难带着须深游方者来到世尊那里。

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

到了之后，顶礼世尊，然后坐在一旁。

Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – “ayaṃ, bhante, susimo paribbājako evamāha –

坐在一旁的尊者阿难对世尊说道：“大德！这位须深游方者这样说——

‘icchāmahaṃ, āvuso ānanda, imasmiṃ dhammavinaye brahmacariyaṃ caritun”ti.

‘朋友阿难！我想在这（佛陀的）教法和戒律中修习清净的行为（梵行）。’”

“Tenahānanda, susimaṃ pabbājethā”ti.

“那么，阿难，就让须深出家吧。”

Alattha kho susimo paribbājako bhagavato santike pabbajjaṃ, alattha upasampadaṃ.

于是，须深游方者得以在世尊座下出家，并受了具足戒（成为比丘）。

Tena kho pana samayena sambahulehi bhikkhūhi bhagavato santike aññā byākatā hoti –

那时，有许多比丘来到世尊面前，宣称自己证得了最终的智慧（阿罗汉果）：

“khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmā”ti.

“我们完全了知（遍知）：‘生死已尽，清净的行为（梵行）已经确立；该做的事已经完成，不再有来生！’，已经达到了最终的智慧。”

Assosi kho āyasmā susimo – “sambahulehi kira bhikkhūhi bhagavato santike aññā byākatā –

尊者须深听到，据说有许多比丘在世尊面前宣称自己证得了最终的智慧：

‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmā”ti.

“我们完全了知（遍知）：‘生死已尽，清净的行为（梵行）已经确立；该做的事已经完成，不再有来生！’，已经达到了最终的智慧。”

Atha kho āyasmā susimo yena te bhikkhū tenupasaṅkami;

于是，尊者须深走到那些比丘那里，

upasaṅkamitvā tehi bhikkhūhi saddhiṃ sammodi.

到了之后，和那些比丘互相问候，

Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.

交谈了值得记忆的友好言辞后，坐在一旁。

Ekamantaṃ nisinno kho āyasmā susimo te bhikkhū etadavoca –

坐在一旁的须深对那些比丘这样说道：

“saccaṃ kirāyasmantehi bhagavato santike aññā byākatā – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmā”ti?

“据说各位尊者在世尊面前宣称自己证得了最终的智慧：‘我们完全了知（遍知）：“生死已尽，清净的行为（梵行）已经确立；该做的事已经完成，不再有来生！”’，这是真的吗？”

“Evamāvuso”ti.

“是的，朋友。”

“Api pana [api nu (sī. syā. kaṃ.) evamuparipi] tumhe āyasmanto evaṃ jānantā evaṃ passantā anekavihitaṃ iddhividhaṃ paccanubhotha –

“那么，各位尊者，当你们这样了知、这样看见时，是否体验了各种各样的神通呢？

ekopi hutvā bahudhā hotha, bahudhāpi hutvā eko hotha;

‘从一身变成多身，又从多身合成一身；

āvibhāvaṃ, tirobhāvaṃ,

或者显现，或者隐藏；

tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamānā gacchatha, seyyathāpi ākāse;

穿墙、穿壁、穿山而过，没有障碍，如同在虚空中行走；

pathaviyāpi ummujjanimujjaṃ karotha, seyyathāpi udake;

在大地中出没自如，如同在水中；

udakepi abhijjamāne gacchatha, seyyathāpi pathaviyaṃ;

在水上行走而不沉没，如同在地上；

ākāsepi pallaṅkena kamatha, seyyathāpi pakkhī sakuṇo;

在空中盘腿而坐、行走，如同有翅膀的鸟；

imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasatha parimajjatha,

能用手触摸、抚摸那如此具有大神力、大威力的日月；

yāva brahmalokāpi kāyena vasaṃ vattethā”ti?

能用身体到达梵天世界。’ 你们能做到这些吗？”

“No hetaṃ, āvuso”.

“不，朋友，并非如此。”

“Api pana tumhe āyasmanto evaṃ jānantā evaṃ passantā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇātha dibbe ca mānuse ca ye dūre santike cā”ti?

“那么，各位尊者，当你们这样了知、这样看见时，是否能用清净、超越常人的天耳通，听到天界和人间或远或近的各种声音呢？”

“No hetaṃ, āvuso”.

“不，朋友，并非如此。”

“Api pana tumhe āyasmanto evaṃ jānantā evaṃ passantā parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānātha –

“那么，各位尊者，当你们这样了知、这样看见时，是否能用自己的心彻底了知其他众生、其他人的心，并能把握呢？

sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajānātha; vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajānātha;

‘➀ 对于有贪欲的心，了知为有贪欲的心；对于没有贪欲的心，了知为没有贪欲的心；

sadosaṃ vā cittaṃ sadosaṃ cittanti pajānātha; vītadosaṃ vā cittaṃ vītadosaṃ cittanti pajānātha;

➁ 对于有嗔恨的心，了知为有嗔恨的心；对于没有嗔恨的心，了知为没有嗔恨的心；

samohaṃ vā cittaṃ samohaṃ cittanti pajānātha; vītamohaṃ vā cittaṃ vītamohaṃ cittanti pajānātha;

➂ 对于有愚痴的心，了知为有愚痴的心；对于没有愚痴的心，了知为没有愚痴的心；

saṃkhittaṃ vā cittaṃ saṃkhittaṃ cittanti pajānātha; vikkhittaṃ vā cittaṃ vikkhittaṃ cittanti pajānātha;

➃ 对于收缩的心，了知为收缩的心；对于散乱的心，了知为散乱的心；

mahaggataṃ vā cittaṃ mahaggataṃ cittanti pajānātha; amahaggataṃ vā cittaṃ amahaggataṃ cittanti pajānātha;

➄ 对于广大的心，了知为广大的心；对于不广大的心，了知为不广大的心；

sauttaraṃ vā cittaṃ sauttaraṃ cittanti pajānātha; anuttaraṃ vā cittaṃ anuttaraṃ cittanti pajānātha;

➅ 对于有上的心，了知为有上的心；对于无上的心，了知为无上的心；

samāhitaṃ vā cittaṃ samāhitaṃ cittanti pajānātha; asamāhitaṃ vā cittaṃ asamāhitaṃ cittanti pajānātha;

➆ 对于得定的心，了知为得定的心；对于未得定的心，了知为未得定的心；

vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajānātha; avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajānāthā”ti?

➇ 对于解脱的心，了知为解脱的心；对于未解脱的心，了知为未解脱的心。’ 你们能做到这些吗？”

“No hetaṃ, āvuso”.

“不，朋友，并非如此。”

“Api pana tumhe āyasmanto evaṃ jānantā evaṃ passantā anekavihitaṃ pubbenivāsaṃ anussaratha, seyyathidaṃ –

“那么，各位尊者，当你们这样了知、这样看见时，是否能回忆起过去的许多生世呢？

ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe –

比如一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生，许多个世界的成劫、许多个世界的坏劫、许多个世界的成坏劫……。

‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto,

‘我在某个地方，叫什么名字，什么姓氏，什么相貌，吃什么食物，感受什么样的苦乐，寿命有多长。

so tato cuto amutra udapādiṃ;

我从那里死去后，又出生在另一个地方。

tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto,

在那里，我叫什么名字，什么姓氏，什么相貌，吃什么食物，感受什么样的苦乐，寿命有多长。

so tato cuto idhūpapanno’ti.

我从那里死去后，又出生在这里。’

Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarathā”ti?

像这样，连同具体情况和细节，回忆起过去的许多生世，你们能做到吗？”

“No hetaṃ, āvuso”.

“不，朋友，并非如此。”

“Api pana tumhe āyasmanto evaṃ jānantā evaṃ passantā dibbena cakkhunā visuddhena atikkantamānusakena satte passatha cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānātha –

“那么，各位尊者，当你们这样了知、这样看见时，是否能用清净、超越常人的天眼，看见众生死去和出生时的情形，看见他们低劣或高贵，相貌丑陋或美丽，处境好或坏，了知众生随自己的业力而流转呢？

‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā, ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā;

‘看啊，这些众生，因为造作身的不善行为、语的不善行为、意的不善行为，诽谤圣者，持有错误见解，坚持错误见解的行为，所以在身体败坏、死亡之后，投生到恶道、苦趣、堕处、地狱之中。’

ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā, ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti,

而另外这些众生，因为造作身的善行、语的善行、意的善行，不诽谤圣者，持有正确见解，坚持正确见解的行为，所以在身体败坏、死亡之后，投生到善趣、天界之中。’

iti dibbena cakkhunā visuddhena atikkantamānusakena satte passatha cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāthā”ti?

像这样，用清净、超越常人的天眼，看见众生死去和出生时的情形，看见他们低劣或高贵，相貌丑陋或美丽，处境好或坏，了知众生随自己的业力而流转，你们能做到吗？”

“No hetaṃ, āvuso”.

“不，朋友，并非如此。”

“Api pana tumhe āyasmanto evaṃ jānantā evaṃ passantā ye te santā vimokkhā atikkamma rūpe āruppā, te kāyena phusitvā viharathā”ti?

“那么，各位尊者，当你们这样了知、这样看见时，是否能亲身体证并安住于那些超越色界、属于无色界的寂静解脱呢？”

“No hetaṃ, āvuso”.

“不，朋友，并非如此。”

“Ettha dāni āyasmanto idañca veyyākaraṇaṃ imesañca dhammānaṃ asamāpatti; idaṃ no, āvuso, kathan”ti?

“既然如此，各位尊者，你们宣称了（证得阿罗汉果），却没有证得这些（神通等）境界；这到底是怎么回事呢，朋友？”

“Paññāvimuttā kho mayaṃ, āvuso susimā”ti.

“朋友须深！我们是依靠智慧而解脱的（慧解脱者）。”

“Na khvāhaṃ imassa āyasmantānaṃ saṃkhittena bhāsitassa vitthārena atthaṃ ājānāmi. Sādhu me āyasmanto tathā bhāsantu yathāhaṃ imassa āyasmantānaṃ saṃkhittena bhāsitassa vitthārena atthaṃ ājāneyyan”ti.

“对于各位尊者这简略的回答，我无法详细理解其中的含义。请各位尊者为我解说，使我能够详细理解各位尊者这简略回答的含义，那就太好了。”

“Ājāneyyāsi vā tvaṃ, āvuso susima, na vā tvaṃ ājāneyyāsi atha kho paññāvimuttā mayan”ti.

“朋友须深！无论你是否理解，总之，我们是依靠智慧而解脱的。”

Atha kho āyasmā susimo uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

于是，尊者须深从座位上起来，前往世尊那里。到了之后，顶礼世尊，坐在一旁。

Ekamantaṃ nisinno kho āyasmā susimo yāvatako tehi bhikkhūhi saddhiṃ ahosi kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.

坐在一旁的尊者须深，把和那些比丘的全部对话都禀告了世尊。

“Pubbe kho, susima, dhammaṭṭhitiñāṇaṃ, pacchā nibbāne ñāṇan”ti.

“须深！先有（了知）法住状态的智慧（法住智），然后才有关于涅槃的智慧（涅槃智）。”

“Na khvāhaṃ, bhante, imassa bhagavatā [bhagavato (pī.)] saṃkhittena bhāsitassa vitthārena atthaṃ ājānāmi. Sādhu me, bhante, bhagavā tathā bhāsatu yathāhaṃ imassa bhagavatā saṃkhittena bhāsitassa vitthārena atthaṃ ājāneyyan”ti.

“大德！对于世尊这简略的开示，我无法详细理解其中的含义。请大德世尊为我解说，使我能够详细理解世尊这简略开示的含义，那就太好了。”

“Ājāneyyāsi vā tvaṃ, susima, na vā tvaṃ ājāneyyāsi, atha kho dhammaṭṭhitiñāṇaṃ pubbe, pacchā nibbāne ñāṇaṃ”.

“须深！无论你是否理解，总之，先有法住智，后有涅槃智。

“Taṃ kiṃ maññasi, susima, rūpaṃ niccaṃ vā aniccaṃ vā”ti?

➊ 须深！你认为怎样？色（物质）是恒常的还是无常的？”

“Aniccaṃ, bhante”.

“大德！是无常的。”

“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?

“那无常的东西，是苦的还是乐的？”

“Dukkhaṃ, bhante”.

“大德！是苦的。”

“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti?

“那无常的、苦的、必然会变化消失的东西，适合把它看作：‘这是我的，这是我，这是我的自我’吗？”

“No hetaṃ, bhante”.

“不，大德，不适合。”

“Vedanā niccā vā aniccā vā”ti?

➋ “受（感受）是恒常的还是无常的？”

“Aniccā, bhante”.

“大德！是无常的。”

“Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā”ti?

“那无常的东西，是苦的还是乐的？”

“Dukkhaṃ, bhante”.

“大德！是苦的。”

“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti?

“那无常的、苦的、必然会变化消失的东西，适合把它看作：‘这是我的，这是我，这是我的自我’吗？”

“No hetaṃ, bhante”.

“不，大德，不适合。”

“Saññā niccā vā aniccā vā”ti?

➌ “想（认知/标签）是恒常的还是无常的？”

“Aniccā, bhante”…pe…

“大德！是无常的。”

“那无常的东西，是苦的还是乐的？”

“大德！是苦的。”

“那无常的、苦的、必然会变化消失的东西，适合把它看作：‘这是我的，这是我，这是我的自我’吗？”

“不，大德，不适合。”

“saṅkhārā niccā vā aniccā vā”ti?

➍ “行（意志活动/造作）是恒常的还是无常的？”

“Aniccā, bhante”.

“大德！是无常的。”

“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?

“那无常的东西，是苦的还是乐的？”

“Dukkhaṃ, bhante”.

“大德！是苦的。”

“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti?

“那无常的、苦的、必然会变化消失的东西，适合把它看作：‘这是我的，这是我，这是我的自我’吗？”

“No hetaṃ, bhante”.

“不，大德，不适合。”

“Viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?

➎ “识（意识）是恒常的还是无常的？”

“Aniccā, bhante”.

“大德！是无常的。”

“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?

“那无常的东西，是苦的还是乐的？”

“Dukkhaṃ, bhante”.

“大德，是苦的。”

“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti?

“那无常的、苦的、必然会变化消失的东西，适合把它看作：‘这是我的，这是我，这是我的自我’吗？”

“No hetaṃ, bhante”.

“不，大德，不适合。”

“Tasmātiha, susima, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā,

➀ “因此，须深！对于任何色，无论是过去的、未来的、现在的，内在的、外在的，粗大的、细微的，低劣的、殊胜的，遥远的、邻近的，

sabbaṃ rūpaṃ netaṃ mama nesohamasmi na meso attāti;

对于这一切色，都应该这样以正确的智慧如实地看待：‘这不是我的，这不是我，这不是我的自我。’

evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.

如是，对此必须以如实正慧、正确认知！

Yā kāci vedanā atītānāgatapaccuppannā ajjhattaṃ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā,

➁ 对于任何受，无论是过去的、未来的、现在的，内在的、外在的，粗大的、细微的，低劣的、殊胜的，遥远的、邻近的，

sabbā vedanā netaṃ mama nesohamasmi na meso attāti;

对于这一切受，都应该这样以正确的智慧如实地看待：‘这不是我的，这不是我，这不是我的自我。’

evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.

如是，对此必须以如实正慧、正确认知！

Yā kāci saññā…pe…

➂ 对于任何想，无论是过去的、未来的、现在的，内在的、外在的，粗大的、细微的，低劣的、殊胜的，遥远的、邻近的，对于这一切想，都应该这样以正确的智慧如实地看待：‘这不是我的，这不是我，这不是我的自我。’如是，对此必须以如实正慧、正确认知！

ye keci saṅkhārā atītānāgatapaccuppannā ajjhattaṃ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā ye dūre santike vā,

➃ 对于任何行，无论是过去的、未来的、现在的，内在的、外在的，粗大的、细微的，低劣的、殊胜的，遥远的、邻近的，

sabbe saṅkhārā netaṃ mama nesohamasmi na meso attāti;

对于这一切行，都应该这样以正确的智慧如实地看待：‘这不是我的，这不是我，这不是我的自我。’

evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.

如是，对此必须以如实正慧、正确认知！

Yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā,

➄ 对于任何识，无论是过去的、未来的、现在的，内在的、外在的，粗大的、细微的，低劣的、殊胜的，遥远的、邻近的，

sabbaṃ viññāṇaṃ netaṃ mama nesohamasmi na meso attāti;

对于这一切识，都应该这样以正确的智慧如实地看待：‘这不是我的，这不是我，这不是我的自我。’

evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.

如是，对此必须以如实正慧、正确认知！

“Evaṃ passaṃ, susima, sutavā ariyasāvako rūpasmimpi nibbindati,

“须深！如此看待（五蕴）的有听闻的圣弟子，对色感到厌离，

vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati.

对受感到厌离，对想感到厌离，对行感到厌离，对识也感到厌离。

Nibbindaṃ virajjati, virāgā vimuccati, vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.

由于厌离而离欲，由于离欲而解脱，在解脱时，生起‘（我）已解脱’的智慧。他了知：‘生死已尽，清净的行为（梵行）已经确立；该做的事已经完成，不再有来生！’

“‘Jātipaccayā jarāmaraṇan’ti, susima, passasī”ti?

“须深！你是否看见：‘因为有生作为条件，所以有老死’？”

“Evaṃ, bhante”.

“是的，大德！”

“‘Bhavapaccayā jātī’ti, susima, passasī”ti?

“须深！你是否看见：‘因为有有（存在/生命进程）作为条件，所以有生’？”

“Evaṃ, bhante”.

“是的，大德！”

“‘Upādānapaccayā bhavo’ti, susima, passasī”ti?

“须深！你是否看见：‘因为有取（执取）作为条件，所以有有’？”

“Evaṃ, bhante”.

“是的，大德！”

“‘Taṇhāpaccayā upādānan’ti, susima, passasī”ti?

“须深！你是否看见：‘因为有爱（渴爱）作为条件，所以有取’？”

“Evaṃ, bhante”.

“是的，大德！”

“Vedanāpaccayā taṇhāti…

“须深！你是否看见：‘因为有受作为条件，所以有爱……

phassapaccayā vedanāti…

因为有触作为条件，所以有受……

saḷāyatanapaccayā phassoti…

因为有六入（六根与六境的接触处）作为条件，所以有触……

nāmarūpapaccayā saḷāyatananti…

因为有名色（身心现象）作为条件，所以有六入……

viññāṇapaccayā nāmarūpanti…

因为有识作为条件，所以有名色……

saṅkhārapaccayā viññāṇanti…

因为有行作为条件，所以有识……

avijjāpaccayā saṅkhārāti, susima, passasī”ti?

因为有无明作为条件，所以有行’？”

“Evaṃ, bhante”.

“是的，大德！”

“‘Jātinirodhā jarāmaraṇanirodho’ti, susima, passasī”ti?

“须深！你是否看见：‘因为生的寂灭，所以老死寂灭’？”

“Evaṃ, bhante”.

“是的，大德！”

“‘Bhavanirodhā jātinirodho’ti susima, passasī”ti?

“须深！你是否看见：‘因为有的寂灭，所以生寂灭’？”

“Evaṃ, bhante”.

“是的，大德！”

“Upādānanirodhā bhavanirodhoti…

“须深！你是否看见：‘因为取的寂灭，所以有寂灭……

taṇhānirodhā upādānanirodhoti…

因为爱的寂灭，所以取寂灭……

vedanānirodhā taṇhānirodhoti…

因为受的寂灭，所以爱寂灭……

phassanirodhā vedanānirodhoti…

因为触的寂灭，所以受寂灭……

saḷāyatananirodhā phassanirodhoti…

因为六入的寂灭，所以触寂灭……

nāmarūpanirodhā saḷāyatananirodhoti…

因为名色的寂灭，所以六入寂灭……

viññāṇanirodhā nāmarūpanirodhoti…

因为识的寂灭，所以名色寂灭……

saṅkhāranirodhā viññāṇanirodhoti…

因为行的寂灭，所以识寂灭……

avijjānirodhā saṅkhāranirodhoti, susima, passasī”ti?

因为无明的寂灭，所以行寂灭’？”

“Evaṃ, bhante”.

“是的，大德！”

“Api pana tvaṃ, susima, evaṃ jānanto evaṃ passanto anekavihitaṃ iddhividhaṃ paccanubhosi –

“那么，须深，当你这样了知、这样看见（缘起法）时，你是否体验了各种各样的神通呢？

ekopi hutvā bahudhā hosi, bahudhāpi hutvā eko hosi;

‘从一身变成多身，又从多身合成一身；

āvibhāvaṃ, tirobhāvaṃ,

或者显现，或者隐藏；

tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchasi, seyyathāpi ākāse;

穿墙、穿壁、穿山而过，没有障碍，如同在虚空中行走；

pathaviyāpi ummujjanimujjaṃ karosi, seyyathāpi udake;

在大地中出没自如，如同在水中；

udakepi abhijjamāno gacchasi, seyyathāpi pathaviyaṃ;

在水上行走而不沉没，如同在地上；

ākāsepi pallaṅkena kamasi, seyyathāpi pakkhī sakuṇo;

在空中盘腿而坐、行走，如同有翅膀的鸟；

imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasasi parimajjasi,

能用手触摸、抚摸那如此具有大神力、大威力的日月；

yāva brahmalokāpi kāyena vasaṃ vattesī”ti?

能用身体到达梵天世界。’ 你能做到这些吗？”

“No hetaṃ, bhante”.

“不，大德，并非如此。”

“Api pana tvaṃ, susima, evaṃ jānanto evaṃ passanto dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇasi dibbe ca mānuse ca ye dūre santike cā”ti?

“那么，须深，当你这样了知、这样看见时，你是否能用清净、超越常人的天耳通，听到天界和人间或远或近的各种声音呢？”

“No hetaṃ, bhante”.

“不，大德，并非如此。”

“Api pana tvaṃ, susima, evaṃ jānanto evaṃ passanto parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāsi –

“那么，须深，当你这样了知、这样看见时，你是否能用自己的心彻底了知其他众生、其他人的心，并能把握呢？

sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajānāsi…pe… vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajānāsī”ti?

‘对于有贪欲的心，了知为有贪欲的心；…… 对于解脱的心，了知为解脱的心；对于未解脱的心，了知为未解脱的心。’ 你能做到这些吗？”

“No hetaṃ, bhante”.

“不，大德，并非如此。”

“Api pana tvaṃ, susima, evaṃ jānanto evaṃ passanto anekavihitaṃ pubbenivāsaṃ anussarasi, seyyathidaṃ – ekampi jātiṃ…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarasī”ti?

“那么，须深，当你这样了知、这样看见时，你是否能回忆起过去的许多生世呢？比如一生……像这样，连同具体情况和细节，回忆起过去的许多生世，你能做到吗？”

“No hetaṃ, bhante”.

“不，大德，并非如此。”

“Api pana tvaṃ, susima, evaṃ jānanto evaṃ passanto dibbena cakkhunā visuddhena atikkantamānusakena satte passasi cavamāne…pe… yathākammūpage satte pajānāsī”ti?

“那么，须深，当你这样了知、这样看见时，你是否能用清净、超越常人的天眼……了知众生随自己的业力而流转，你能做到吗？”

“No hetaṃ, bhante”.

“不，大德，并非如此。”

“Api pana tvaṃ, susima, evaṃ jānanto evaṃ passanto ye te santā vimokkhā atikkamma rūpe, āruppā te kāyena phusitvā viharasī”ti?

“那么，须深，当你这样了知、这样看见时，你是否能亲身体证并安住于那些超越色界、属于无色界的寂静解脱呢？”

“No hetaṃ, bhante”.

“不，大德，并非如此。”

“Ettha dāni, susima, idañca veyyākaraṇaṃ imesañca dhammānaṃ asamāpatti, idaṃ no, susima, kathan”ti?

“那么，须深，这里（的情况）就是，既有这份理解（缘起法），又没有证得那些境界（神通等）。须深，这（不就是慧解脱的情况）吗？”

Atha kho āyasmā susimo bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavoca –

这时，尊者须深顶礼世尊的双足，对世尊说道：

“accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yvāhaṃ evaṃ svākkhāte dhammavinaye dhammatthenako pabbajito.

“大德！过错战胜了我！我真是愚痴、糊涂、不善啊！我竟然在如此善说的法和律中，作为一个偷法贼而出家！

Tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā”ti.

请大德世尊接受我的忏悔，将我的过错看作过错，以便我将来能够防护约束。”

“Taggha tvaṃ, susima, accayo accagamā

“确实如此，须深，过错战胜了你，

yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yo tvaṃ evaṃ svākkhāte dhammavinaye dhammatthenako pabbajito.

如同一个愚人、糊涂人、不善的人！你竟然在如此善说的法和律中，作为一个偷法贼而出家。

Seyyathāpi, susima, coraṃ āgucāriṃ gahetvā rañño dasseyyuṃ –

须深！譬如，人们抓到一个犯了罪的盗贼，把他带到国王面前禀告：

‘ayaṃ te, deva, coro āgucārī, imassa yaṃ icchasi taṃ daṇḍaṃ paṇehī’ti.

‘大王！这是个犯了罪的盗贼，请您对他处以您认为合适的刑罚吧！’

Tamenaṃ rājā evaṃ vadeyya – ‘gacchatha, bho, imaṃ purisaṃ daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathiyāya rathiyaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṃ chindathā’ti.

国王就可能这样下令：‘喂，你们去，用结实的绳子把这个人反绑起来，剃光他的头，用响亮的刑鼓敲打着，把他从一条街拖到另一条街，从一个路口拖到另一个路口，然后从南门拉出去，在城南砍掉他的头！’

Tamenaṃ rañño purisā daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathiyāya rathiyaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṃ chindeyyuṃ.

于是国王的手下就用结实的绳子把他反绑起来，剃光他的头，敲着响亮的刑鼓，把他从一条街拖到另一条街，从一个路口拖到另一个路口，从南门拉出去，在城南砍掉了他的头。

Taṃ kiṃ maññasi, susima, api nu so puriso tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvediyethā”ti?

须深！你认为怎样？那个人会不会因此而感受到痛苦和忧愁呢？”

“Evaṃ, bhante”.

“是的，大德！”

“Yaṃ kho so, susima, puriso tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvediyetha [paṭisaṃvediyetha vā, na vā paṭisaṃvediyetha (ka.)]. Yā evaṃ svākkhāte dhammavinaye dhammatthenakassa pabbajjā, ayaṃ tato dukkhavipākatarā ca kaṭukavipākatarā ca, api ca vinipātāya saṃvattati.

“须深！那个人因此而感受到的痛苦和忧愁（固然是苦），但在如此善说的法和律中作为偷法贼而出家，这（带来的果报）比那（世间刑罚）要痛苦得多，后果要严重得多，甚至会导致堕入恶趣。

Yato ca kho tvaṃ, susima, accayaṃ accayato disvā yathādhammaṃ paṭikarosi taṃ te mayaṃ paṭiggaṇhāma.

“然而，须深，因为你已经认识到过错就是过错，并如法地忏悔，我们接受你的忏悔。

Vuddhi hesā, susima, ariyassa vinaye yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti, āyatiñca [āyatiṃ (syā. kaṃ.)] saṃvaraṃ āpajjatī”ti.

须深！在圣者的律中，凡是能认识到过错就是过错，并如法忏悔，将来决心防护约束的人，这就是他的进步。”

Dasamaṃ.

（须深游方者经——大品第十经完）

～《因缘相应‧大品‧Susimaparibbājakasutta 须深游方者经》(SN 12.70)

Mahāvaggo sattamo.

第七 大品（完）

～《因缘相应‧Mahāvagga 大品》(SN 12.61-70)

Tassuddānaṃ –

此品（十经）摄颂：

Dve assutavatā vuttā, puttamaṃsena cāparaṃ;

（一）无闻、（二）无闻二、（三）子肉、

Atthirāgo ca nagaraṃ, sammasaṃ naḷakalāpiyaṃ;

（四）有贪、（五）城、（六）触、（七）芦束、

Kosambī upayanti ca, dasamo susimena cāti [dasamo vutto susīmenāti (sī.)].

（八）憍赏弥、（九）近因、（十）须深。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.8 Samaṇabrāhmaṇavagga 沙门婆罗门品 (SN 12.71-72)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.8.1 Jarāmaraṇasutta 老死 (SN 12.71)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Samaṇabrāhmaṇavaggo

1. Jarāmaraṇasuttaṃ

71. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā…pe… “ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṃ nappajānanti, jarāmaraṇasamudayaṃ nappajānanti, jarāmaraṇanirodhaṃ nappajānanti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ nappajānanti, na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.

“Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṃ pajānanti…pe… paṭipadaṃ pajānanti, te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti. (Suttanto eko). Paṭhamaṃ.

☸---------------------------------------------------------------------

第八 沙门婆罗门品

［七一］ 第一 老死

一 如是我闻。那时，世尊住在舍卫城的祇树给孤独园。

二 那时，世尊说：

三 “诸比丘！任何沙门或婆罗门，如果不了知老死，不了知老死的集起，不了知老死的寂灭，不了知导向老死寂灭的道迹，那么，诸比丘！那些沙门或婆罗门，在沙门中不算沙门，在婆罗门中不算婆罗门。而且，那些尊者们，对于沙门的意义或婆罗门的意义，不能在现法中亲自证知、实证、达成并安住。

四 诸比丘！任何沙门或婆罗门，如果了知老死……了知道迹，那么，诸比丘！那些沙门或婆罗门，在沙门中算是沙门，在婆罗门中算是婆罗门。而且，那些尊者们，对于沙门的意义和婆罗门的意义，能在现法中亲自证知、实证、达成并安住。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.8 Samaṇabrāhmaṇavagga 沙门婆罗门品 (SN 12.71-72)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.8.2--11 Jātisuttādidasaka 生 (SN 12.72)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2-11. Jātisuttādidasakaṃ

72. Sāvatthiyaṃ viharati…pe… jātiṃ nappajānanti…pe….

(3) Bhavaṃ nappajānanti…pe….

(4) Upādānaṃ nappajānanti…pe….

(5) Taṇhaṃ nappajānanti…pe….

(6) Vedanaṃ nappajānanti…pe….

(7) Phassaṃ nappajānanti…pe….

(8) Saḷāyatanaṃ nappajānanti…pe….

(9) Nāmarūpaṃ nappajānanti…pe….

(10) Viññāṇaṃ nappajānanti…pe….

(11) “Saṅkhāre nappajānanti, saṅkhārasamudayaṃ nappajānanti, saṅkhāranirodhaṃ nappajānanti, saṅkhāranirodhagāminiṃ paṭipadaṃ nappajānanti…pe… saṅkhāre pajānanti…pe… sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti. Ekādasamaṃ.

Samaṇabrāhmaṇavaggo aṭṭhamo.

Tassuddānaṃ –

Paccayekādasa vuttā, catusaccavibhajjanā;

Samaṇabrāhmaṇavaggo, nidāne bhavati aṭṭhamo.

Vagguddānaṃ –

Buddho āhāro dasabalo, kaḷāro gahapatipañcamo;

Dukkhavaggo mahāvaggo, aṭṭhamo samaṇabrāhmaṇoti.

☸---------------------------------------------------------------------

［七二～八］ 第二～第十 不了知（之一）

……（世尊）住在舍卫城……

……不了知生……

……不了知有……

……不了知取……

……不了知爱……

……不了知受……

……不了知触……

……不了知六处……

……不了知名色……

……不了知识……

［八一］ 第十一 不了知（之二）

不了知行，不了知行的集起，不了知行的寂灭，不了知导向行寂灭的道迹……（若能了知，则）能在现法中亲自证知、实证、达成并安住。

此偈颂说：

所说的十一种缘， （皆以）四谛作分别；

沙门婆罗门品， 在因缘相应中是第八品。

（因缘相应）篇的偈颂说：

佛陀、食、十力， 迦拉罗、第五是家主，

（还有）丛林品和大品， 第八是沙门婆罗门品。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.9 Antarapeyyāla 中略品 (SN 12.73)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.9.1 Satthusuttādi 师 (SN 12.73.1)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Antarapeyyālaṃ

1. Satthusuttaṃ

73. Sāvatthiyaṃ viharati…pe… “jarāmaraṇaṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ jarāmaraṇe yathābhūtaṃ ñāṇāya satthā pariyesitabbo; jarāmaraṇasamudayaṃ ajānatā apassatā yathābhūtaṃ jarāmaraṇasamudaye yathābhūtaṃ ñāṇāya satthā pariyesitabbo; jarāmaraṇanirodhaṃ ajānatā apassatā yathābhūtaṃ jarāmaraṇanirodhe yathābhūtaṃ ñāṇāya satthā pariyesitabbo; jarāmaraṇanirodhagāminiṃ paṭipadaṃ ajānatā apassatā yathābhūtaṃ jarāmaraṇanirodhagāminiyā paṭipadāya yathābhūtaṃ ñāṇāya satthā pariyesitabbo”ti. (Suttanto eko). Paṭhamaṃ.

(Sabbesaṃ peyyālo evaṃ vitthāretabbo)

2-11. Dutiyasatthusuttādidasakaṃ

(2) Jātiṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ…pe….

(3) Bhavaṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ…pe….

(4) Upādānaṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ…pe….

(5) Taṇhaṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ…pe….

(6) Vedanaṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ…pe….

(7) Phassaṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ…pe….

(8) Saḷāyatanaṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ…pe….

(9) Nāmarūpaṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ…pe….

(10) Viññāṇaṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ…pe….

(11) “Saṅkhāre, bhikkhave, ajānatā apassatā yathābhūtaṃ saṅkhāresu yathābhūtaṃ ñāṇāya satthā pariyesitabbo; saṅkhārasamudayaṃ ajānatā apassatā yathābhūtaṃ saṅkhārasamudaye yathābhūtaṃ ñāṇāya satthā pariyesitabbo; saṅkhāranirodhaṃ ajānatā apassatā yathābhūtaṃ saṅkhāranirodhe yathābhūtaṃ ñāṇāya satthā pariyesitabbo; saṅkhāranirodhagāminiṃ paṭipadaṃ ajānatā apassatā yathābhūtaṃ saṅkhāranirodhagāminiyā paṭipadāya yathābhūtaṃ ñāṇāya satthā pariyesitabbo”ti. Ekādasamaṃ.

(Sabbesaṃ catusaccikaṃ kātabbaṃ).

☸---------------------------------------------------------------------

第九 中略品

［那时，世尊］住在舍卫城。

［八二］ 第一 师

一 世尊说：“诸比丘！不了知、不如实见到老死的人，为了获得关于老死的如实智慧，必须寻求导师。不了知、不如实见到老死的集起的人，为了获得关于老死集起的如实智慧，必须寻求导师。不了知、不如实见到老死的寂灭的人，为了获得关于老死寂灭的如实智慧，必须寻求导师。不了知、不如实见到导向老死寂灭的道迹的人，为了获得关于导向老死寂灭道迹的如实智慧，必须寻求导师。”

（以下）所有（项目）都应像这样展开（中略）。

二 “诸比丘！不了知、不如实见到生的人……

三 诸比丘！不了知、不如实见到有的人……

四 诸比丘！不了知、不如实见到取的人……

五 诸比丘！不了知、不如实见到爱的人……

六 诸比丘！不了知、不如实见到受的人……

七 诸比丘！不了知、不如实见到触的人……

八 诸比丘！不了知、不如实见到六处的人……

九 诸比丘！不了知、不如实见到名色的人……

一〇 诸比丘！不了知、不如实见到识的人……

一一 诸比丘！不了知、不如实见到行的人，为了获得关于行的如实智慧，必须寻求导师。不了知、不如实见到行的集起的人，为了获得关于行集起的如实智慧，必须寻求导师。不了知、不如实见到行的寂灭的人，为了获得关于行寂灭的如实智慧，必须寻求导师。不了知、不如实见到导向行寂灭的道迹的人，为了获得关于导向行寂灭道迹的如实智慧，必须寻求导师。”

所有（主题）都应依四谛（的方式）来实践。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/1. Nidānasaṃyutta 因缘相应 (SN 12, 1-73)/1.9 Antarapeyyāla 中略品 (SN 12.73)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.9.2 Sikkhāsuttādi 学 (SN 12.73.2)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2-12. Sikkhāsuttādipeyyālaekādasakaṃ

(2) “Jarāmaraṇaṃ, bhikkhave, ajānatā apassatā yathābhūtaṃ jarāmaraṇe yathābhūtaṃ ñāṇāya sikkhā karaṇīyā.

(Peyyālo. Catusaccikaṃ kātabbaṃ).

(3) Jarāmaraṇaṃ, bhikkhave, ajānatā…pe… yogo karaṇīyo…pe….

(4) Jarāmaraṇaṃ, bhikkhave, ajānatā…pe… chando karaṇīyo…pe….

(5) Jarāmaraṇaṃ, bhikkhave, ajānatā…pe… ussoḷhī karaṇīyā…pe….

(6) Jarāmaraṇaṃ, bhikkhave, ajānatā…pe… appaṭivānī karaṇīyā…pe….

(7) Jarāmaraṇaṃ, bhikkhave, ajānatā…pe… ātappaṃ karaṇīyaṃ…pe….

(8) Jarāmaraṇaṃ, bhikkhave, ajānatā…pe… vīriyaṃ karaṇīyaṃ…pe….

(9) Jarāmaraṇaṃ, bhikkhave, ajānatā…pe… sātaccaṃ karaṇīyaṃ…pe….

(10) Jarāmaraṇaṃ, bhikkhave, ajānatā…pe… sati karaṇīyā…pe….

(11) Jarāmaraṇaṃ, bhikkhave, ajānatā…pe… sampajaññaṃ karaṇīyaṃ…pe….

(12) Jarāmaraṇaṃ, bhikkhave, ajānatā…pe… appamādo karaṇīyo…pe….

Antarapeyyālo navamo.

Tassuddānaṃ –

Satthā sikkhā ca yogo ca, chando ussoḷhipañcamī;

Appaṭivāni ātappaṃ, vīriyaṃ sātaccamuccati;

Sati ca sampajaññañca, appamādena dvādasāti.

Suttantā antarapeyyālā niṭṭhitā.

Pare te dvādasa honti, suttā dvattiṃsa satāni;

Catusaccena te vuttā, peyyālaantaramhi yeti [peyyālā antaramhi yeti (sī. syā. kaṃ.)].

Antarapeyyālesu uddānaṃ samattaṃ.

Nidānasaṃyuttaṃ samattaṃ.

☸---------------------------------------------------------------------

［八三］ 第二 学

一～一一 “诸比丘！不了知、不如实见到老死的人，为了获得关于老死的如实智慧，必须（付诸）学习。

（中略。所有主题都应依四谛的方式来实践。）

［八四］ 第三 瑜伽

一～一一 ……必须（付诸）瑜伽（修行）。

［八五］ 第四 欲

一～一一 ……必须生起意欲。

［八六］ 第五 努力

一～一一 ……必须努力。

［八七］ 第六 不退转

一～一一 ……必须做到不退转。

［八八］ 第七 热忱

一～一一 ……必须保持热忱。

［八九］ 第八 精进

一～一一 ……必须精进。

［九〇］ 第九 坚持不懈（不拔）

一～一一 ……必须坚持不懈。

［九一］ 第十 正念

一～一一 ……必须保持正念。

［九二］ 第十一 正知

一～一一 ……必须保持正知。

［九三］ 第十二 不放逸

一～一一 ……必须保持不放逸。”

此偈颂说：

导师、学、以及瑜伽， 欲、努力是第五；

不退转、热忱、 精进、坚持不懈被称为（第九）；

正念与正知， 以及不放逸是第十二。

中略经共有

一百三十二部经；

它们是以四谛的方式被宣说的，

那些在中略品中的（经）。

中略品的摄颂完毕。

因缘相应 结束。

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/2. Abhisamayasaṃyutta 现观相应 (SN 13, 74-84)/2.1 Abhisamayavagga 现观品 (SN 13.1-11, 74-84)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.1 Nakhasikhāsutta 爪尖 (SN 13.1, 74)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Abhisamayasaṃyuttaṃ

1. Nakhasikhāsuttaṃ

74. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho bhagavā parittaṃ nakhasikhāyaṃ paṃsuṃ āropetvā bhikkhū āmantesi – “taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho bahutaraṃ, yo vāyaṃ [yo cāyaṃ (sabbattha) dutiyasuttādīsu pana vāsaddoyeva dissati] mayā paritto nakhasikhāyaṃ paṃsu āropito, ayaṃ vā mahāpathavī”ti?

“Etadeva, bhante, bahutaraṃ, yadidaṃ mahāpathavī. Appamattako bhagavatā paritto nakhasikhāyaṃ paṃsu āropito. Neva satimaṃ kalaṃ upeti na sahassimaṃ kalaṃ upeti na satasahassimaṃ kalaṃ upeti mahāpathaviṃ upanidhāya bhagavatā paritto nakhasikhāyaṃ paṃsu āropito”ti. “Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa abhisametāvino etadeva bahutaraṃ dukkhaṃ yadidaṃ parikkhīṇaṃ pariyādiṇṇaṃ; appamattakaṃ avasiṭṭhaṃ. Neva satimaṃ kalaṃ upeti na sahassimaṃ kalaṃ upeti na satasahassimaṃ kalaṃ upeti purimaṃ dukkhakkhandhaṃ parikkhīṇaṃ pariyādiṇṇaṃ upanidhāya yadidaṃ sattakkhattuṃparamatā. Evaṃ mahatthiyo kho, bhikkhave, dhammābhisamayo; evaṃ mahatthiyo dhammacakkhupaṭilābho”ti. Paṭhamaṃ.

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第二 现观相应

［一］ 第一 爪尖

一 如是我闻。一时，世尊住在舍卫城的祇树给孤独园。

二 那时，世尊用指甲尖挑起一点点尘土，对比丘们说：“诸比丘！你们认为如何？是我指甲尖上挑起的这点尘土多呢，还是这大地（的土）多？”

三 “大德！这大地的土更多，世尊指甲尖上挑起的尘土非常少。与大地相比，世尊指甲尖上挑起的尘土，（简直）不到百分之一，不到千分之一，不到十万分之一。”

四 “正是这样，诸比丘！对于具足正见的圣弟子、已达现观的人来说，已经灭尽、彻底完结的苦要多得多，剩余的苦则非常少。与先前已灭尽、彻底完结的苦蕴相比，这最多七次往返（轮回所剩余的苦），简直不到百分之一，不到千分之一，不到十万分之一。”

五 “诸比丘！法的现观有如此大的利益！获得法眼有如此大的利益！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/2. Abhisamayasaṃyutta 现观相应 (SN 13, 74-84)/2.1 Abhisamayavagga 现观品 (SN 13.1-11, 74-84)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.2 Pokkharaṇīsutta 莲池 (SN 13.2, 75)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Pokkharaṇīsuttaṃ

75. Sāvatthiyaṃ viharati…pe… “seyyathāpi, bhikkhave, pokkharaṇī paññāsayojanāni āyāmena paññāsayojanāni vitthārena paññāsayojanāni ubbedhena, puṇṇā udakassa samatittikā kākapeyyā. Tato puriso kusaggena udakaṃ uddhareyya. Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho bahutaraṃ, yaṃ vā kusaggena udakaṃ ubbhataṃ yaṃ vā pokkharaṇiyā udakan”ti?

“Etadeva, bhante, bahutaraṃ, yadidaṃ pokkharaṇiyā udakaṃ. Appamattakaṃ kusaggena udakaṃ ubbhataṃ. Neva satimaṃ kalaṃ upeti na sahassimaṃ kalaṃ upeti na satasahassimaṃ kalaṃ upeti pokkharaṇiyā udakaṃ upanidhāya kusaggena udakaṃ ubbhatan”ti. “Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa abhisametāvino etadeva bahutaraṃ dukkhaṃ yadidaṃ parikkhīṇaṃ pariyādiṇṇaṃ; appamattakaṃ avasiṭṭhaṃ. Neva satimaṃ kalaṃ upeti na sahassimaṃ kalaṃ upeti na satasahassimaṃ kalaṃ upeti purimaṃ dukkhakkhandhaṃ parikkhīṇaṃ pariyādiṇṇaṃ upanidhāya, yadidaṃ sattakkhattuṃparamatā. Evaṃ mahatthiyo kho, bhikkhave, dhammābhisamayo; evaṃ mahatthiyo dhammacakkhupaṭilābho”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［二］ 第二 莲池

一 ［那时，世尊］住在舍卫城。

二 ［那时，世尊说：］“诸比丘！譬如有一个莲池，长五十由旬，宽五十由旬，深五十由旬，池水满满，与岸边齐平，乌鸦能站在岸边喝到水。有个人用吉祥草的尖端从中取（沾）一点水。诸比丘！你们认为如何？是用草尖取（沾）到的水多呢，还是莲池中的水多？”

三 “大德！莲池中的水更多，用草尖取（沾）到的水非常少。与莲池的水相比，用草尖取（沾）到的水，简直不到百分之一，不到千分之一，不到十万分之一。”

四 “诸比丘！正是这样，对于具足正见的圣弟子、已达现观的人来说，已经灭尽、彻底完结的苦要多得多，剩余的苦则非常少。与先前已灭尽、彻底完结的苦蕴相比，这最多七次往返（轮回所剩余的苦），简直不到百分之一，不到千分之一，不到十万分之一。”

五 “诸比丘！法的现观有如此大的利益！获得法眼有如此大的利益！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/2. Abhisamayasaṃyutta 现观相应 (SN 13, 74-84)/2.1 Abhisamayavagga 现观品 (SN 13.1-11, 74-84)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.3 Sambhejjaudakasutta 合流水 (SN 13.3, 76)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Sambhejjaudakasuttaṃ

76. Sāvatthiyaṃ viharati…pe… “seyyathāpi, bhikkhave, yatthimā mahānadiyo saṃsandanti samenti, seyyathidaṃ – gaṅgā yamunā aciravatī sarabhū mahī, tato puriso dve vā tīṇi vā udakaphusitāni uddhareyya. Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho bahutaraṃ, yāni vā dve vā tīṇi vā udakaphusitāni ubbhatāni yaṃ vā sambhejjaudakan”ti?

“Etadeva, bhante, bahutaraṃ yadidaṃ sambhejjaudakaṃ; appamattakāni dve vā tīṇi vā udakaphusitāni ubbhatāni. Neva satimaṃ kalaṃ upenti na sahassimaṃ kalaṃ upenti na satasahassimaṃ kalaṃ upenti sambhejjaudakaṃ upanidhāya dve vā tīṇi vā udakaphusitāni ubbhatānī”ti. “Evameva kho, bhikkhave…pe… dhammacakkhupaṭilābho”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

［三］ 第三 合流水（之一）

一 ［那时，世尊］住在舍卫城。

二 ［那时，世尊说：］“诸比丘！譬如在这些大河——即恒河、亚穆纳河、阿夷罗跋提河、萨罗河、摩希河——交汇合流的地方，有个人从中取走两三滴水。诸比丘！你们认为如何？是取走的两三滴水多呢，还是合流处的水多？”

三 “大德！合流处的水更多，取走的两三滴水非常少。与合流处的水相比，取走的两三滴水，简直不到百分之一，不到千分之一，不到十万分之一。”

四 “诸比丘！正是这样……（如前经所述）……获得法眼有如此大的利益！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/2. Abhisamayasaṃyutta 现观相应 (SN 13, 74-84)/2.1 Abhisamayavagga 现观品 (SN 13.1-11, 74-84)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.4 Dutiyasambhejjaudakasutta 合流水二 (SN 13.4, 77)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Dutiyasambhejjaudakasuttaṃ

77. Sāvatthiyaṃ viharati…pe… “seyyathāpi, bhikkhave, yatthimā mahānadiyo saṃsandanti samenti, seyyathidaṃ – gaṅgā yamunā aciravatī sarabhū mahī, taṃ udakaṃ parikkhayaṃ pariyādānaṃ gaccheyya ṭhapetvā dve vā tīṇi vā udakaphusitāni. Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho bahutaraṃ, yaṃ vā sambhejjaudakaṃ parikkhīṇaṃ pariyādiṇṇaṃ yāni vā dve vā tīṇi vā udakaphusitāni avasiṭṭhānī”ti?

“Etadeva, bhante, bahutaraṃ sambhejjaudakaṃ yadidaṃ parikkhīṇaṃ pariyādiṇṇaṃ; appamattakāni dve vā tīṇi vā udakaphusitāni avasiṭṭhāni. Neva satimaṃ kalaṃ upenti na sahassimaṃ kalaṃ upenti na satasahassimaṃ kalaṃ upenti sambhejjaudakaṃ parikkhīṇaṃ pariyādiṇṇaṃ upanidhāya dve vā tīṇi vā udakaphusitāni avasiṭṭhānī”ti. “Evameva kho, bhikkhave…pe… dhammacakkhupaṭilābho”ti. Catutthaṃ.

☸---------------------------------------------------------------------

［四］ 第四 合流水（之二）

一 ［那时，世尊］住在舍卫城。

二 ［那时，世尊说：］“诸比丘！譬如在这些大河——即恒河、亚穆纳河、阿夷罗跋提河、萨罗河、摩希河——交汇合流的地方，（假设）那里的水除了留下两三滴之外，全部都已灭尽、彻底消失了。诸比丘！你们认为如何？是那已经灭尽、彻底消失的合流水多呢，还是那剩余的两三滴水多？”

三 “大德！那已经灭尽、彻底消失的合流水更多，剩余的两三滴水非常少。与那已经灭尽、彻底消失的合流水相比，剩余的两三滴水，简直不到百分之一，不到千分之一，不到十万分之一。”

四 “诸比丘！正是这样……（如前经所述）……获得法眼有如此大的利益！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/2. Abhisamayasaṃyutta 现观相应 (SN 13, 74-84)/2.1 Abhisamayavagga 现观品 (SN 13.1-11, 74-84)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.5 Pathavīsutta 地 (SN 13.5, 78)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Pathavīsuttaṃ

78. Sāvatthiyaṃ viharati…pe… “seyyathāpi, bhikkhave, puriso mahāpathaviyā satta kolaṭṭhimattiyo guḷikā upanikkhipeyya. Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho bahutaraṃ, yā vā satta kolaṭṭhimattiyo guḷikā upanikkhittā ayaṃ [yā (syā. ka.)] vā mahāpathavī”ti?

“Etadeva, bhante, bahutaraṃ, yadidaṃ mahāpathavī; appamattikā satta kolaṭṭhimattiyo guḷikā upanikkhittā. Neva satimaṃ kalaṃ upenti na sahassimaṃ kalaṃ upenti na satasahassimaṃ kalaṃ upenti mahāpathaviṃ upanidhāya satta kolaṭṭhimattiyo guḷikā upanikkhittā”ti. “Evameva kho, bhikkhave…pe… dhammacakkhupaṭilābho”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

［五］ 第五 地（之一）

一 ［那时，世尊］住在舍卫城。

二 ［那时，世尊说：］“诸比丘！譬如有人在这大地上放了七颗像枣核那么大的小土丸。诸比丘！你们认为如何？是这七颗枣核大的小土丸（的体积）多呢，还是这大地的（体积）多？”

三 “大德！这大地的（体积）更多，那七颗枣核大的小土丸非常小。与大地相比，那七颗枣核大的小土丸，简直不到百分之一，不到千分之一，不到十万分之一。”

四 “诸比丘！正是这样……（如前经所述）……获得法眼有如此大的利益！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/2. Abhisamayasaṃyutta 现观相应 (SN 13, 74-84)/2.1 Abhisamayavagga 现观品 (SN 13.1-11, 74-84)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.6 Dutiyapathavīsutta 地二 (SN 13.6, 79)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Dutiyapathavīsuttaṃ

79. Sāvatthiyaṃ viharati…pe… “seyyathāpi, bhikkhave, mahāpathavī parikkhayaṃ pariyādānaṃ gaccheyya, ṭhapetvā satta kolaṭṭhimattiyo guḷikā. Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho bahutaraṃ, yaṃ vā mahāpathaviyā parikkhīṇaṃ pariyādiṇṇaṃ yā vā satta kolaṭṭhimattiyo guḷikā avasiṭṭhā”ti?

“Etadeva bhante, bahutaraṃ, mahāpathaviyā, yadidaṃ parikkhīṇaṃ pariyādiṇṇaṃ; appamattikā satta kolaṭṭhimattiyo guḷikā avasiṭṭhā. Neva satimaṃ kalaṃ upenti na sahassimaṃ kalaṃ upenti na satasahassimaṃ kalaṃ upenti mahāpathaviyā parikkhīṇaṃ pariyādiṇṇaṃ upanidhāya satta kolaṭṭhimattiyo guḷikā avasiṭṭhā”ti. “Evameva kho, bhikkhave…pe… dhammacakkhupaṭilābho”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［六］ 第六 地（之二）

一 ［那时，世尊］住在舍卫城。

二 ［那时，世尊说：］“诸比丘！譬如（假设）这大地除了留下七颗像枣核那么大的小土丸之外，全部都已灭尽、彻底消失了。诸比丘！你们认为如何？是那已经灭尽、彻底消失的大地（体积）多呢，还是那剩余的七颗枣核大的小土丸多？”

三 “大德！那已经灭尽、彻底消失的大地（体积）更多，那剩余的七颗枣核大的小土丸非常小。与那已经灭尽、彻底消失的大地相比，剩余的七颗枣核大的小土丸，简直不到百分之一，不到千分之一，不到十万分之一。”

四 “诸比丘！正是这样……（如前经所述）……获得法眼有如此大的利益！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/2. Abhisamayasaṃyutta 现观相应 (SN 13, 74-84)/2.1 Abhisamayavagga 现观品 (SN 13.1-11, 74-84)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.7 Samuddasutta 海 (SN 13.7, 80)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Samuddasuttaṃ

80. Sāvatthiyaṃ viharati…pe… “seyyathāpi, bhikkhave, puriso mahāsamuddato dve vā tīṇi vā udakaphusitāni uddhareyya. Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho bahutaraṃ, yāni vā dve vā tīṇi vā udakaphusitāni ubbhatāni yaṃ vā mahāsamudde udakan”ti?

“Etadeva, bhante, bahutaraṃ, yadidaṃ mahāsamudde udakaṃ; appamattakāni dve vā tīṇi vā udakaphusitāni ubbhatāni. Neva satimaṃ kalaṃ upenti na sahassimaṃ kalaṃ upenti na satasahassimaṃ kalaṃ upenti mahāsamudde udakaṃ upanidhāya dve vā tīṇi vā udakaphusitāni ubbhatānī”ti. “Evameva kho, bhikkhave…pe… dhammacakkhupaṭilābho”ti. Sattamaṃ.

☸---------------------------------------------------------------------

［七］ 第七 海（之一）

一 那时，世尊住在舍卫城。

二 那时，世尊这样说：“诸比丘！譬如有人从大海中取走两三滴水。诸比丘！你们认为如何？是取走的两三滴水多呢，还是大海里的水多？”

三 “大德！大海里的水更多，取走的两三滴水非常少。与大海的水相比，取走的两三滴水，简直不到百分之一，不到千分之一，不到十万分之一。”

四 “诸比丘！正是这样……（如前经所述）……获得法眼有如此大的利益！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/2. Abhisamayasaṃyutta 现观相应 (SN 13, 74-84)/2.1 Abhisamayavagga 现观品 (SN 13.1-11, 74-84)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.8 Dutiyasamuddasutta 海二 (SN 13.8, 81)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Dutiyasamuddasuttaṃ

81. Sāvatthiyaṃ viharati…pe… “seyyathāpi, bhikkhave, mahāsamuddo parikkhayaṃ pariyādānaṃ gaccheyya, ṭhapetvā dve vā tīṇi vā udakaphusitāni. Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho bahutaraṃ, yaṃ vā mahāsamudde udakaṃ parikkhīṇaṃ pariyādinnaṃ yāni vā dve vā tīṇi vā udakaphusitāni avasiṭṭhānī”ti?

“Etadeva, bhante, bahutaraṃ mahāsamudde udakaṃ, yadidaṃ parikkhīṇaṃ pariyādiṇṇaṃ; appamattakāni dve vā tīṇi vā udakaphusitāni avasiṭṭhāni. Neva satimaṃ kalaṃ upenti na sahassimaṃ kalaṃ upenti na satasahassimaṃ kalaṃ upenti mahāsamudde udakaṃ parikkhīṇaṃ pariyādiṇṇaṃ upanidhāya dve vā tīṇi vā udakaphusitāni avasiṭṭhānī”ti. “Evameva kho bhikkhave…pe… dhammacakkhupaṭilābho”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［八］ 第八 海（之二）

一 ［那时，世尊］住在舍卫国。

二 ［那时，世尊说：］“诸比丘！譬如（假设）大海除了留下两三滴水之外，全部都已灭尽、彻底消失了。诸比丘！你们认为如何？是那已经灭尽、彻底消失的大海水多呢，还是那剩余的两三滴水多？”

三 “大德！那已经灭尽、彻底消失的大海水更多，剩余的两三滴水非常少。与那已经灭尽、彻底消失的大海水相比，剩余的两三滴水，简直不到百分之一，不到千分之一，不到十万分之一。”

四 “诸比丘！正是这样……（如前经所述）……获得法眼有如此大的利益！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/2. Abhisamayasaṃyutta 现观相应 (SN 13, 74-84)/2.1 Abhisamayavagga 现观品 (SN 13.1-11, 74-84)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.9 Pabbatasutta 山喻 (SN 13.9, 82)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Pabbatasuttaṃ

82. Sāvatthiyaṃ viharati…pe… “seyyathāpi, bhikkhave, puriso himavato pabbatarājassa satta sāsapamattiyo pāsāṇasakkharā upanikkhipeyya. Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho bahutaraṃ, yā vā satta sāsapamattiyo pāsāṇasakkharā upanikkhittā yo vā himavā [upanikkhittā, himavā vā (sī.)] pabbatarājā”ti?

“Etadeva, bhante, bahutaraṃ yadidaṃ himavā pabbatarājā; appamattikā satta sāsapamattiyo pāsāṇasakkharā upanikkhittā. Neva satimaṃ kalaṃ upenti na sahassimaṃ kalaṃ upenti na satasahassimaṃ kalaṃ upenti himavantaṃ pabbatarājānaṃ upanidhāya satta sāsapamattiyo pāsāṇasakkharā upanikkhittā”ti. “Evameva kho…pe… dhammacakkhupaṭilābho”ti. Navamaṃ.

☸---------------------------------------------------------------------

［九］ 第九 山喻（之一）

一 ［那时，世尊］住在舍卫城。

二 ［那时，世尊说：］“诸比丘！譬如有人在雪山之王（喜马拉雅山）上放了七颗像芥子那么大的小石子。诸比丘！你们认为如何？是这七颗芥子大的小石子（的体积）多呢，还是雪山之王（的体积）多？”

三 “大德！雪山之王（的体积）更多，那七颗芥子大的小石子非常小。与雪山之王相比，那七颗芥子大的小石子，简直不到百分之一，不到千分之一，不到十万分之一。”

四 “诸比丘！正是这样……（如前经所述）……获得法眼有如此大的利益！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/2. Abhisamayasaṃyutta 现观相应 (SN 13, 74-84)/2.1 Abhisamayavagga 现观品 (SN 13.1-11, 74-84)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.10 Dutiyapabbatasutta 山喻二 (SN 13.10, 83)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Dutiyapabbatasuttaṃ

83. Sāvatthiyaṃ viharati…pe… “seyyathāpi, bhikkhave, himavā pabbatarājā parikkhayaṃ pariyādānaṃ gaccheyya, ṭhapetvā satta sāsapamattiyo pāsāṇasakkharā. Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho bahutaraṃ, yaṃ vā himavato pabbatarājassa parikkhīṇaṃ pariyādiṇṇaṃ yā vā satta sāsapamattiyo pāsāṇasakkharā avasiṭṭhā”ti?

“Etadeva, bhante, bahutaraṃ himavato pabbatarājassa yadidaṃ parikkhīṇaṃ pariyādiṇṇaṃ; appamattikā satta sāsapamattiyo pāsāṇasakkharā avasiṭṭhā. Neva satimaṃ kalaṃ upenti na sahassimaṃ kalaṃ upenti na satasahassimaṃ kalaṃ upenti himavato pabbatarājassa parikkhīṇaṃ pariyādiṇṇaṃ upanidhāya satta sāsapamattiyo pāsāṇasakkharā avasiṭṭhā”ti.

“Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa abhisametāvino etadeva bahutaraṃ dukkhaṃ yadidaṃ parikkhīṇaṃ pariyādiṇṇaṃ; appamattakaṃ avasiṭṭhaṃ. Neva satimaṃ kalaṃ upeti na sahassimaṃ kalaṃ upeti na satasahassimaṃ kalaṃ upeti purimaṃ dukkhakkhandhaṃ parikkhīṇaṃ pariyādiṇṇaṃ upanidhāya yadidaṃ sattakkhattuṃparamatā. Evaṃ mahatthiyo kho, bhikkhave, dhammābhisamayo, evaṃ mahatthiyo dhammacakkhupaṭilābho”ti. Dasamaṃ.

☸---------------------------------------------------------------------

［一〇］ 第十 山喻（之二）

一 ［那时，世尊］住在舍卫城。

二 ［那时，世尊说：］“诸比丘！譬如（假设）雪山之王除了留下七颗像芥子那么大的小石子之外，全部都已灭尽、彻底消失了。诸比丘！你们认为如何？是那已经灭尽、彻底消失的雪山之王（体积）多呢，还是那剩余的七颗芥子大的小石子多？”

三 “大德！那已经灭尽、彻底消失的雪山之王（体积）更多，那剩余的七颗芥子大的小石子非常小。与那已经灭尽、彻底消失的雪山之王相比，剩余的七颗芥子大的小石子，简直不到百分之一，不到千分之一，不到十万分之一。”

四 “诸比丘！正是这样，对于具足正见的圣弟子、已达现观的人来说，已经灭尽、彻底完结的苦要多得多，剩余的苦则非常少。与先前已灭尽、彻底完结的苦蕴相比，这最多七次往返（轮回所剩余的苦），简直不到百分之一，不到千分之一，不到十万分之一。”

五 “诸比丘！法的现观有如此大的利益！获得法眼有如此大的利益！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/2. Abhisamayasaṃyutta 现观相应 (SN 13, 74-84)/2.1 Abhisamayavagga 现观品 (SN 13.1-11, 74-84)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.11 Tatiyapabbatasutta 山喻三 (SN 13.11, 84)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Tatiyapabbatasuttaṃ

84. Sāvatthiyaṃ viharati…pe… “seyyathāpi, bhikkhave, puriso sinerussa pabbatarājassa satta muggamattiyo pāsāṇasakkharā upanikkhipeyya. Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho bahutaraṃ, yā vā satta muggamattiyo pāsāṇasakkharā upanikkhittā yo vā sineru [upanikkhittā, sineru vā (sī.)] pabbatarājā”ti?

“Etadeva, bhante, bahutaraṃ yadidaṃ sineru pabbatarājā; appamattikā satta muggamattiyo pāsāṇasakkharā upanikkhittā. Neva satimaṃ kalaṃ upenti na sahassimaṃ kalaṃ upenti na satasahassimaṃ kalaṃ upenti sineruṃ pabbatarājānaṃ upanidhāya satta muggamattiyo pāsāṇasakkharā upanikkhittā”ti. “Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa adhigamo upanidhāya aññatitthiyasamaṇabrāhmaṇaparibbājakānaṃ adhigamo neva satimaṃ kalaṃ upeti na sahassimaṃ kalaṃ upeti na satasahassimaṃ kalaṃ upeti. Evaṃ mahādhigamo, bhikkhave, diṭṭhisampanno puggalo, evaṃ mahābhiñño”ti. Ekādasamaṃ.

Abhisamayasaṃyuttaṃ samattaṃ.

Tassuddānaṃ –

Nakhasikhā pokkharaṇī, sambhejjaudake ca dve;

Dve pathavī dve samuddā, tayo ca pabbatūpamāti.

☸---------------------------------------------------------------------

［一一］ 第十一 山喻（之三）

一 ［那时，世尊］住在舍卫城。

二 ［那时，世尊说：］“诸比丘！譬如有人在须弥山王上放了七颗像绿豆那么大的小石子。诸比丘！你们认为如何？是这七颗绿豆大的小石子（的体积）多呢，还是须弥山王（的体积）多？”

三 “大德！须弥山王（的体积）更多，那七颗绿豆大的小石子非常小。与须弥山王相比，那七颗绿豆大的小石子，简直不到百分之一，不到千分之一，不到十万分之一。”

四 “诸比丘！正是这样，与其他外道的沙门、婆罗门、游方者的证悟相比，具足正见的圣弟子的证悟，（前者）简直不到（后者的）百分之一，不到千分之一，不到十万分之一。”

五 “诸比丘！具足正见的人有如此大的证悟！有如此大的神通智慧！”

此偈颂说：

爪尖与莲池， 合流水有二，

二（种）地（的比喻），二（种）海（的比喻）， 以及三（种）山的比喻。

现观相应 结束。

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2565.8.27 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/3. Dhātusaṃyutta 界相应 (SN 14, 85-123)/3.1 Nānattavagga 种种品 (SN 14.1-10, 85-94)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.1 Dhātunānattasutta 种种界 (SN 14.1, 85)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Dhātusaṃyuttaṃ

界相应 Elements (SN 14) [1~39]

【 Main English Translation from the Pali by Sister Upalavanna 】

界相应【目录】(Contents)

《相应部经典》第十四 界相应 Dhātusaṃyuttaṃ / Elements (SN 14) [1~39]

第一品 ☞ 种种品 Nānattavagga / Chapter 1 (SN 14.1-10, 85-94)

第二品 ☞ 第二品 Dutiyavagga / Chapter 2 (SN 14.11-22, 95-106)

第三品 ☞ 善行品 Kammapathavagga / Chapter 3 (SN 14.23-29, 107-113)

第四品 ☞ 第四品 Catutthavagga / Chapter 4 (SN 14.30-39, 114-123)

✩ 悠悠岁月、走出迷思……【巴利圣典】 简介～

⑴ 【巴利圣典】不是“北传婆罗门教”的《阿含经》、也不像“南传佛教”的<伪>论《阿毗达摩》或“一经一论”的【梵文经典】！

⑵ 【巴利圣典】代表，原始佛法“正法”与“圣律”的第一手资料～～佛陀最后的教说：“正法与圣律，在我去世后，应当作为你们的导师！”

⑶ 【巴利圣典】每部经典，皆有历史、文献记录，翔实可信、严谨可考；每卷经文，前后关联、次第井然，多达二万三千三百二十四卷，皆有重点、主题，有如，完整体系的《佛法教材》、生动活泼的《圣境旅人书》。

卍　　　　卍　　　　卍

✩ 《相应部经典 Saṃyuttanikāya》简介～

为原始佛法《五部经典》之一，将《法藏》（即经藏）依据蕴、处、界，专题式分类编排，共五十六个《相应》主题。

✩ 《界相应 Dhātusaṃyuttaṃ》简介～

《相应部经典 Saṃyuttanikāya》的第十四相应，共四品。

解说：“相似境界、团体或个人，会互相吸引、物以类聚的真相。”

亦即：“全息”宇宙观（人与我、心与物，互相影响、互为缩影、非唯心、非唯物、非空有、非本体），是四界、缘起、中道、沙门、婆罗门义、四圣谛义，最好的说明！

卍　　　　卍　　　　卍

1. Nānattavaggo

种种品 (SN 14.1-10, 85-94)

第一品 ☞ 种种品 Nānattavagga / Chapter 1 (SN 14.1-10, 85-94)

✩ 《种种品 Nānattavaggo》简介～

《相应部经典‧界相应》的第一品，共十经。

对于六根门，感知及行为境界的详细解说，最完整的佛教心理学。

➊ 六根对境（受蕴） ➾ ⑴ 缘六入 ➾ ⑵ 生六触 ➾ ⑶ 生六受（不可逆性）。

➋ 六根行境（行蕴） ➾ ⑴ 界 （六境）➾ ⑵ 想 ➾ ⑶ 思惟 ➾ ⑷ 触 ➾ ⑸ 受 ➾ ⑹ 欲 ➾ ⑺ 热 ➾ ⑻ 求 ➾ ⑼ 得（不可逆性）。

卍　　　　卍　　　　卍

《相应部经典》第十四 界相应 Dhātusaṃyuttaṃ / Elements (SN 14) [1~39]

1. Dhātunānattasuttaṃ

种种界 Elements

第一经 ✩ 种种界 Dhātunānattasuttaṃ / Elements (SN 14.1, 85)

☆ 十八界（根、境、识） ➾ ⑴ 眼界、② 色界、❸ 眼识界，⑷ 耳界、⑤ 声界、❻ 耳识界，⑺ 鼻界、⑧ 香界、❾ 鼻识界，⑽ 舌界、⑪ 味界、⓬ 舌识界，⒀ 身界、⑭ 触界、⓯ 身识界，⒃ 意界、⑰ 法界、⓲ 意识界。

﹝第一卷 ➲﹞ 85. Sāvatthiyaṃ viharati…pe…

有一次，世尊住在舍卫城。那时，世尊说：

1. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthī.

“dhātunānattaṃ vo, bhikkhave, desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti.

“比丘们！我来为你们解说‘种种界’。你们要仔细听，善加思索，我要说了。”

2. “Bhikkhus, I will teach the diversity of elements, listen and attend carefully.

“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.

于是，那些比丘回答世尊：“是的，大德！”

Those bhikkhus, replied: “Yes, venerable sir, do so.”

Bhagavā etadavoca –

世尊这样说道：

3. And the Blessed One said thus:

“Katamañca, bhikkhave, dhātunānattaṃ?

“比丘们！什么是‘种种界’呢？

“Bhikkhus, what is the diversity of elements?

Cakkhudhātu rūpadhātu cakkhuviññāṇadhātu, sotadhātu saddadhātu sotaviññāṇadhātu, ghānadhātu gandhadhātu ghānaviññāṇadhātu, jivhādhātu rasadhātu jivhāviññāṇadhātu, kāyadhātu phoṭṭhabbadhātu kāyaviññāṇadhātu, manodhātu dhammadhātu manoviññāṇadhātu –

⑴ 眼界、② 色界、❸ 眼识界，

⑷ 耳界、⑤ 声界、❻ 耳识界，

⑺ 鼻界、⑧ 香界、❾ 鼻识界，

⑽ 舌界、⑪ 味界、⓬ 舌识界，

⒀ 身界、⑭ 触界、⓯ 身识界，

⒃ 意界、⑰ 法界、⓲ 意识界。

“There are the elements, of the eye, forms and eye-consciousness.

“There are the elements of the ear, sounds and ear-consciousness.

“There are the elements of the nose, scents and nose-consciousness.

“There are the elements of the tongue, tastes and tongue-consciousness.

“There are the elements of the body, touches and body-consciousness.

“And there are the elements of the mind, ideas and mind-consciousness.

idaṃ vuccati, bhikkhave, dhātunānattan”ti.

比丘们！这些，就称为‘种种界’。”

“Bhikkhus, this is the diversity of elements.”

Paṭhamaṃ.

种种界 ～种种品‧第一经终

Elements: the First.

～《界相应‧种种品‧Dhātunānattasutta 种种界》(SN 14.1, 85)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2565.8.27 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/3. Dhātusaṃyutta 界相应 (SN 14, 85-123)/3.1 Nānattavagga 种种品 (SN 14.1-10, 85-94)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.2 Phassanānattasutta 种种触 (SN 14.2, 86)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Phassanānattasuttaṃ

种种触 Contacts

第二经 ✩ 种种触 Phassanānattasuttaṃ / Contacts (SN 14.2, 86)

☆ 由六根门接受讯息的过程（十二缘起） ➾ 缘六入 ➾ 生六触。

﹝第二卷 ➲﹞ 86. Sāvatthiyaṃ viharati…pe…

有一次，世尊住在舍卫城。那时，世尊说：

1. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthī.

“dhātunānattaṃ, bhikkhave, paṭicca uppajjati phassanānattaṃ.

“比丘们！由于种种界，生起种种触。

2. “Bhikkhus, on account of the diversity of elements arise the diversity of contacts.

Katamañca, bhikkhave, dhātunānattaṃ?

比丘们！什么是‘种种界’呢？

3. “Bhikkhus, what are the diverse elements?

Cakkhudhātu sotadhātu ghānadhātu jivhādhātu kāyadhātu manodhātu – idaṃ vuccati, bhikkhave, dhātunānattaṃ”.

➊ 眼界、➋ 耳界、➌ 鼻界、➍ 舌界、➎ 身界、➏ 意界。比丘们！这些，称为‘种种界’。

4. “They are the elements of the eye, ear, nose, tongue, body and the mind. Bhikkhus, these are the diverse elements.

“Kathañca, bhikkhave, dhātunānattaṃ paṭicca uppajjati phassanānattaṃ?

比丘们！如何‘缘种种界，生起种种触’呢？

5. “Bhikkhus, how do diverse contacts arise on account of diverse elements?

Cakkhudhātuṃ, bhikkhave, paṭicca uppajjati cakkhusamphasso. Sotadhātuṃ paṭicca… ghānadhātuṃ paṭicca … jivhādhātuṃ paṭicca… kāyadhātuṃ paṭicca… manodhātuṃ paṭicca uppajjati manosamphasso.

比丘们！缘眼界生起眼触，缘耳界生起耳触，缘鼻界生起鼻触，缘舌界生起舌触，缘身界生起身触，缘意界生起意触。

6. “Bhikkhus, on account of the element of the eye arise eye contact, on account of the element of the ear arise ear contact, on account of the element of the nose arise nose contact, on account of the element of the tongue arise tongue contact, on account of the element of the body arise body contact, on account of the element of the mind arise mind contact.

Evaṃ kho, bhikkhave, dhātunānattaṃ paṭicca uppajjati phassanānattan”ti.

比丘们！像这样，就是‘缘种种界，生起种种触’。”

7. “Thus, bhikkhus, on account of the diverse elements arise diverse contacts.”

Dutiyaṃ.

种种触 ～种种品‧第二经终

Contacts: the Second.

～《界相应‧种种品‧Phassanānattasutta 种种触》(SN 14.2, 86)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2565.8.27 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/3. Dhātusaṃyutta 界相应 (SN 14, 85-123)/3.1 Nānattavagga 种种品 (SN 14.1-10, 85-94)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.3 Nophassanānattasutta 非种种触 (SN 14.3, 87)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Nophassanānattasuttaṃ

非种种触 Not the Other Way

第三经 ✩ 非种种触 Nophassanānattasuttaṃ / Not the Other Way (SN 14.3, 87)

☆ 由六根门接受讯息的过程（不可逆性） ➾ 缘六入 ➾ 生六触。

﹝第三卷 ➲﹞ 87. Sāvatthiyaṃ viharati…pe…

有一次，世尊住在舍卫城。那时，世尊说：

1. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthī.

“dhātunānattaṃ, bhikkhave, paṭicca uppajjati phassanānattaṃ, no phassanānattaṃ paṭicca uppajjati dhātunānattaṃ.

“比丘们！缘种种界，生起种种触；但并非缘种种触，生起种种界。

2. “Bhikkhus, the diverse contacts arise on account of the diverse of elements. And not the diverse elements rise on account of the diverse contacts.

Katamañca, bhikkhave, dhātunānattaṃ?

比丘们！什么是‘种种界’呢？

3. “Bhikkhus, what are the diverse elements?

Cakkhudhātu…pe… manodhātu – idaṃ vuccati, bhikkhave, dhātunānattaṃ”.

➊ 眼界、➋ 耳界、➌ 鼻界、➍ 舌界、➎ 身界、➏ 意界。比丘们！这些，称为‘种种界’。

4. “They are the elements of the eye, ear, nose, tongue, body and the mind. Bhikkhus, these are the diverse elements.

“Kathañca, bhikkhave, dhātunānattaṃ paṭicca uppajjati phassanānattaṃ, no phassanānattaṃ paṭicca uppajjati dhātunānattaṃ?

比丘们！如何是‘缘种种界，生起种种触；但并非缘种种触，生起种种界’呢？

5. “Bhikkhus, how does the diverse elements, arouse diverse of contacts and not the diverse contacts arouse diverse elements?

Cakkhudhātuṃ, bhikkhave, paṭicca uppajjati cakkhusamphasso, no cakkhusamphassaṃ paṭicca uppajjati cakkhudhātu…pe… manodhātuṃ paṭicca uppajjati manosamphasso, no manosamphassaṃ paṭicca uppajjati manodhātu.

比丘们！缘眼界，生起眼触；但并非缘眼触，生起眼界。

缘耳界，生起耳触；但并非缘耳触，生起耳界。

缘鼻界，生起鼻触；但并非缘鼻触，生起鼻界。

缘舌界，生起舌触；但并非缘舌触，生起舌界。

缘身界，生起身触；但并非缘身触，生起身界。

缘意界，生起意触；但并非缘意触，生起意界。

6. “Bhikkhus, on account of the element of the eye arise eye contact and not the eye element arises on account of eye contact ... re ... On account of the element of the mind arise mind contact and not the mind element arises on account of mind contact.

Evaṃ kho, bhikkhave, dhātunānattaṃ paṭicca uppajjati phassanānattaṃ, no phassanānattaṃ paṭicca uppajjati dhātunānattan”ti.

比丘们！像这样，就是‘缘种种界，生起种种触；但并非缘种种触，生起种种界’。”

7. “Thus, bhikkhus, on account of the diverse elements, rise the diverse of contacts. And not the diverse contacts rise on account of the diverse elements.”

Tatiyaṃ.

非种种触 ～种种品‧第三经终

Not the Other Way: the Third.

～《界相应‧种种品‧Nophassanānattasutta 非种种触》(SN 14.3, 87)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2565.8.27 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/3. Dhātusaṃyutta 界相应 (SN 14, 85-123)/3.1 Nānattavagga 种种品 (SN 14.1-10, 85-94)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.4 Vedanānānattasutta 种种受 (SN 14.4, 88)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Vedanānānattasuttaṃ

种种受 Feelings I

第四经 ✩ 种种受 Vedanānānattasuttaṃ / Feelings I (SN 14.4, 88)

☆ 由六根门接受讯息的过程（十二缘起） ➾ 缘六入 ➾ 生六触 ➾ 生六受。

﹝第四卷 ➲﹞ 88. Sāvatthiyaṃ viharati…pe…

有一次，世尊住在舍卫城。那时，世尊说：

1. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthī.

“dhātunānattaṃ, bhikkhave, paṭicca uppajjati phassanānattaṃ, phassanānattaṃ paṭicca uppajjati vedanānānattaṃ.

“比丘们！缘种种界，生起种种触；缘种种触，生起种种受。

2. “Bhikkhus, on account of diverse elements arise diverse contacts and on account of diverse contacts arise diverse feelings.

Katamañca, bhikkhave, dhātunānattaṃ?

比丘们！什么是‘种种界’呢？

3. “Bhikkhus, what are the diverse elements?

Cakkhudhātu …pe… manodhātu – idaṃ vuccati, bhikkhave, dhātunānattaṃ”.

➊ 眼界、➋ 耳界、➌ 鼻界、➍ 舌界、➎ 身界、➏ 意界。比丘们！这些，称为‘种种界’。

4. “They are the elements of the eye, ear, nose, tongue, body and the mind. Bhikkhus, these are the diverse elements.

“Kathañca, bhikkhave, dhātunānattaṃ paṭicca uppajjati phassanānattaṃ, phassanānattaṃ paṭicca uppajjati vedanānānattaṃ?

比丘们！如何是‘缘种种界，生起种种触，缘种种触，生起种种受’呢？

5. “Bhikkhus, how is the arising of diverse contacts on account of diverse elements and the arising of diverse feelings on account of diverse contacts?

Cakkhudhātuṃ, bhikkhave, paṭicca uppajjati cakkhusamphasso, cakkhusamphassaṃ paṭicca uppajjati cakkhusamphassajā vedanā

比丘们！缘眼界，生起眼触，缘眼触，生起眼触所生之受；

6. “Bhikkhus, on account of the eye element arises eye contact and feelings born from eye contact arise ... re ...

…pe… manodhātuṃ paṭicca uppajjati manosamphasso, manosamphassaṃ paṭicca uppajjati manosamphassajā vedanā.

缘耳界，生起耳触，缘耳触，生起耳触所生之受；缘鼻界，生起鼻触，缘鼻触，生起鼻触所生之受；缘舌界，生起舌触，缘舌触，生起舌触所生之受；缘身界，生起身触，缘身触，生起身触所生之受；缘意界，生起意触，缘意触，生起意触所生之受。

... On account of the mind element arises mind contact and feelings born from mind contact arise.

Evaṃ kho, bhikkhave, dhātunānattaṃ paṭicca uppajjati phassanānattaṃ, phassanānattaṃ paṭicca uppajjati vedanānānattan”ti.

比丘们！像这样，就是‘缘种种界，生起种种触，缘种种触，生起种种受’。”

7. “Thus, bhikkhus, on account of diverse elements arise diverse contacts and on account of diverse contacts arise diverse feelings.”

Catutthaṃ.

种种受 ～种种品‧第四经终

Feelings I: the Fourth.

～《界相应‧种种品‧Vedanānānattasutta 种种受》(SN 14.4, 88)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2565.8.27 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/3. Dhātusaṃyutta 界相应 (SN 14, 85-123)/3.1 Nānattavagga 种种品 (SN 14.1-10, 85-94)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.5 Dutiyavedanānānattasutta 非种种受 (SN 14.5, 89)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Dutiyavedanānānattasuttaṃ

非种种受 Feelings II

第五经 ✩ 非种种受 Dutiyavedanānānattasuttaṃ / Feelings II (SN 14.5, 89)

☆ 由六根门接受讯息的过程（不可逆性） ➾ 缘六入 ➾ 生六触 ➾ 生六受。

﹝第五卷 ➲﹞ 89. Sāvatthiyaṃ viharati…pe…

有一次，世尊住在舍卫城。那时，世尊说：

1. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthī.

“dhātunānattaṃ, bhikkhave, paṭicca uppajjati phassanānattaṃ, phassanānattaṃ paṭicca uppajjati vedanānānattaṃ, no vedanānānattaṃ paṭicca uppajjati phassanānattaṃ, no phassanānattaṃ paṭicca uppajjati dhātunānattaṃ.

“比丘们！缘种种界，生起种种触；缘种种触，生起种种受；但并非缘种种受，生起种种触；也并非缘种种触，生起种种界。

2. “Bhikkhus, on account of diverse elements rise diverse contacts and on account of diverse contacts arise diverse feelings. Not that from the diverse feelings rise diverse contacts and from diverse contacts rise the diverse elements.

Katamañca, bhikkhave, dhātunānattaṃ?

比丘们！什么是‘种种界’呢？

3. “Bhikkhus, what are the diverse elements?

Cakkhudhātu…pe… manodhātu – idaṃ vuccati, bhikkhave, dhātunānattaṃ”.

➊ 眼界、➋ 耳界、➌ 鼻界、➍ 舌界、➎ 身界、➏ 意界。比丘们！这些，称为‘种种界’。

They are the elements of the eye, ear, nose, tongue, body and the mind.

“Kathañca, bhikkhave, dhātunānattaṃ paṭicca uppajjati phassanānattaṃ, phassanānattaṃ paṭicca uppajjati vedanānānattaṃ, no vedanānānattaṃ paṭicca uppajjati phassanānattaṃ, no phassanānattaṃ paṭicca uppajjati dhātunānattaṃ?

比丘们！如何是‘缘种种界，生起种种触，缘种种触，生起种种受；但并非缘种种受，生起种种触；也并非缘种种触，生起种种界’呢？

4. “Bhikkhus, how is the arising of diverse contacts on account of diverse elements and the arising of diverse feelings on account of diverse contacts and not from diverse feelings the arising of diverse contacts, and from diverse contacts the arising of diverse elements?

Cakkhudhātuṃ, bhikkhave, paṭicca uppajjati cakkhusamphasso, cakkhusamphassaṃ paṭicca uppajjati cakkhusamphassajā vedanā, no cakkhusamphassajaṃ vedanaṃ paṭicca uppajjati cakkhusamphasso, no cakkhusamphassaṃ paṭicca uppajjati cakkhudhātu…pe…

比丘们！缘眼界，生起眼触，缘眼触，生起眼触所生之受；但并非缘眼触所生之受，生起眼触；也并非缘眼触，生起眼界。

缘耳界，生起耳触，缘耳触，生起耳触所生之受；但并非缘耳触所生之受，生起耳触；也并非缘耳触，生起耳界。

缘鼻界，生起鼻触，缘鼻触，生起鼻触所生之受；但并非缘鼻触所生之受，生起鼻触；也并非缘鼻触，生起鼻界。

缘舌界，生起舌触，缘舌触，生起舌触所生之受；但并非缘舌触所生之受，生起舌触；也并非缘舌触，生起舌界。

缘身界，生起身触，缘身触，生起身触所生之受；但并非缘身触所生之受，生起身触；也并非缘身触，生起身界。

5-9. “Bhikkhus, on account of the eye element arises eye contact and feelings born from eye contact arise, not that from feelings born of eye contact rise eye contact and from eye contact arises the element of the eye ... re ...

manodhātuṃ paṭicca uppajjati manosamphasso, manosamphassaṃ paṭicca uppajjati manosamphassajā vedanā, no manosamphassajaṃ vedanaṃ paṭicca uppajjati manosamphasso, no manosamphassaṃ paṭicca uppajjati manodhātu.

缘意界，生起意触，缘意触，生起意触所生之受；但并非缘意触所生之受，生起意触；也并非缘意触，生起意界。

10. “On account of the mind element arises mind contact and feelings born from mind contact arise, not that from feelings born of mind contact rise mind contact and from mind contact rises the mind element.

Evaṃ kho, bhikkhave, dhātunānattaṃ paṭicca uppajjati phassanānattaṃ, phassanānattaṃ paṭicca uppajjati vedanānānattaṃ, no vedanānānattaṃ paṭicca uppajjati phassanānattaṃ, no phassanānattaṃ paṭicca uppajjati dhātunānattan”ti.

比丘们！像这样，就是‘缘种种界，生起种种触，缘种种触，生起种种受；但并非缘种种受，生起种种触；也并非缘种种触，生起种种界’。”

11. “Thus, bhikkhus, on account of diverse elements arise diverse contacts and on account of diverse contacts arise diverse feelings and not from diverse feelings arise the diverse contacts and not from the diverse contacts arise the diverse elements.

Pañcamaṃ.

非种种受 ～种种品‧第五经终

Feelings II: the Fifth.

～《界相应‧种种品‧Dutiyavedanānānattasutta 非种种受》(SN 14.5, 89)

☸*********************************************************************

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2565.8.27 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/3. Dhātusaṃyutta 界相应 (SN 14, 85-123)/3.1 Nānattavagga 种种品 (SN 14.1-10, 85-94)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.6 Bāhiradhātunānattasutta 种种外界 (SN 14.6, 90)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Bāhiradhātunānattasuttaṃ

种种外界 Elements

第六经 ✩ 种种外界 Bāhiradhātunānattasuttaṃ / Elements (SN 14.6, 90)

☆ 外六处（六境） ➾ ➊ 色界、➋ 声界、➌ 香界、➍ 味界、➎ 触界、➏ 法界。

﹝第六卷 ➲﹞ 90. Sāvatthiyaṃ viharati…pe…

有一次，世尊住在舍卫城。那时，世尊说：

1. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthī.

“dhātunānattaṃ vo, bhikkhave, desessāmi. Taṃ suṇātha…pe…

“比丘们！我来为你们解说‘种种界’。你们要仔细听，善加思索，我要说了。” 于是，那些比丘回答世尊：“是的，大德！” 世尊这样说道：

2. “Bhikkhus, I will teach the diversity of elements, listen and attend carefully.”

Those bhikkhus replied: “Yes, venerable sir.”

And the Blessed One said thus:

katamañca, bhikkhave, dhātunānattaṃ?

“比丘们！什么是‘种种界’呢？

3. “Bhikkhus, what is the diversity of elements?

Rūpadhātu saddadhātu gandhadhātu rasadhātu phoṭṭhabbadhātu dhammadhātu –

➊ 色界、➋ 声界、➌ 香界、➍ 味界、➎ 触界、➏ 法界。

“They are the element of forms, the element of sounds, the element of scents, the element of tastes, the element of touches and the element of ideas.

idaṃ vuccati, bhikkhave, dhātunānattan”ti.

比丘们！这些，就称为‘种种界’。”

4. “Bhikkhus, this is the diversity of elements.”

Chaṭṭhaṃ.

种种外界 ～种种品‧第六经终

Elements: the Sixth.

～《界相应‧种种品‧Bāhiradhātunānattasutta 种种外界》(SN 14.6, 90)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2565.8.27 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/3. Dhātusaṃyutta 界相应 (SN 14, 85-123)/3.1 Nānattavagga 种种品 (SN 14.1-10, 85-94)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.7 Saññānānattasutta 种种求 (SN 14.7, 91)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Saññānānattasuttaṃ

种种求 Perceptions

第七经 ✩ 种种求 Saññānānattasuttaṃ / Perceptions (SN 14.7, 91)

☆ 由六根门生三恶寻（爱寻、嗔寻、害寻）行境过程 ―➢ ⑴ 界 （六境）➾ ⑵ 想 ➾ ⑶ 思惟 ➾ ⑷ 欲 ➾ ⑸ 热 ➾ ⑹ 求。

﹝第七卷 ➲﹞ 91. Sāvatthiyaṃ viharati…pe…

有一次，世尊住在舍卫城。

那时，世尊召唤比丘们：

“比丘们！”

1. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthī.

“bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

于是，那些比丘回答世尊：

“是的，大德！”

世尊这样说道：

“dhātunānattaṃ, bhikkhave, paṭicca uppajjati saññānānattaṃ, saññānānattaṃ paṭicca uppajjati saṅkappanānattaṃ, saṅkappanānattaṃ paṭicca uppajjati chandanānattaṃ, chandanānattaṃ paṭicca uppajjati pariḷāhanānattaṃ, pariḷāhanānattaṃ paṭicca uppajjati pariyesanānānattaṃ.

“比丘们！

⑴ 缘种种界，生起种种想；

⑵ 缘种种想，生起种种思惟；

⑶ 缘种种思惟，生起种种欲；

⑷ 缘种种欲，生起种种热（燃烧）；

⑸ 缘种种热（燃烧），⑹ 生起种种求（追寻）。

2. “Bhikkhus, on account of the diversity of elements, arise the diverse perceptions. On account of diverse perceptions arise diverse thoughts. On account of diverse thoughts arise diverse interests. On account of diverse interests arise diverse burnings. On account of diverse burnings arise diverse searches.

Katamañca, bhikkhave, dhātunānattaṃ?

比丘们！什么是‘种种界’呢？

3. “Bhikkhus, what are the diverse elements?

Rūpadhātu…pe… dhammadhātu – idaṃ vuccati, bhikkhave, dhātunānattaṃ”.

➊ 色界、➋ 声界、➌ 香界、➍ 味界、➎ 触界、➏ 法界。比丘们！这些，称为‘种种界’。

“They are the element of forms, the element of sounds, the element of scents, the element of tastes, the element of touches, and the element of ideas. Bhikkhus, these are the diverse elements.

“Kathañca, bhikkhave, dhātunānattaṃ paṭicca uppajjati saññānānattaṃ, saññānānattaṃ paṭicca uppajjati saṅkappanānattaṃ, saṅkappanānattaṃ paṭicca uppajjati chandanānattaṃ, chandanānattaṃ paṭicca uppajjati pariḷāhanānattaṃ, pariḷāhanānattaṃ paṭicca uppajjati pariyesanānānattaṃ?

比丘们！如何是──

‘⑴ 缘种种界，生起种种想；

⑵ 缘种种想，生起种种思惟；

⑶ 缘种种思惟，生起种种欲；

⑷ 缘种种欲，生起种种热（燃烧）；

⑸ 缘种种热（燃烧），⑹ 生起种种求（追寻）’呢？

4. “Bhikkhus, how do the diverse elements give rise to diverse perceptions? Diverse perceptions give rise to diverse thoughts? Diverse thoughts give rise to diverse interests? Diverse interests give rise to diverse burnings and diverse burnings give rise to diverse searches?

“Rūpadhātuṃ, bhikkhave, paṭicca uppajjati rūpasaññā, rūpasaññaṃ paṭicca uppajjati rūpasaṅkappo, rūpasaṅkappaṃ paṭicca uppajjati rūpacchando, rūpacchandaṃ paṭicca uppajjati rūpapariḷāho, rūpapariḷāhaṃ paṭicca uppajjati rūpapariyesanā…pe… dhammadhātuṃ paṭicca uppajjati dhammasaññā, dhammasaññaṃ paṭicca uppajjati dhammasaṅkappo, dhammasaṅkappaṃ paṭicca uppajjati dhammacchando, dhammacchandaṃ paṭicca uppajjati dhammapariḷāho, dhammapariḷāhaṃ paṭicca uppajjati dhammapariyesanā.

比丘们！

➊ ⑴ 缘色界，生起色想；⑵ 缘色想，生起色思惟；⑶ 缘色思惟，生起色欲；⑷ 缘色欲，生起色热（燃烧）；⑸ 缘色热（燃烧），⑹ 生起色求（追寻）；

➋ ⑴ 缘声界，生起声想；⑵ 缘声想，生起声思惟；⑶ 缘声思惟，生起声欲；⑷ 缘声欲，生起声热（燃烧）；⑸ 缘声热（燃烧），⑹ 生起声求（追寻）；

➌ ⑴ 缘香界，生起香想；⑵ 缘香想，生起香思惟；⑶ 缘香思惟，生起香欲；⑷ 缘香欲，生起香热（燃烧）；⑸ 缘香热（燃烧），⑹ 生起香求（追寻）；

➍ ⑴ 缘味界，生起味想；⑵ 缘味想，生起味思惟；⑶ 缘味思惟，生起味欲；⑷ 缘味欲，生起味热（燃烧）；⑸ 缘味热（燃烧），⑹ 生起味求（追寻）；

➎ ⑴ 缘触界，生起触想；⑵ 缘触想，生起触思惟；⑶ 缘触思惟，生起触欲；⑷ 缘触欲，生起触热（燃烧）；⑸ 缘触热（燃烧），⑹ 生起触求（追寻）；

➏ ⑴ 缘法界，生起法想；⑵ 缘法想，生起法思惟；⑶ 缘法思惟，生起法欲；⑷ 缘法欲，生起法热（燃烧）；⑸ 缘法热（燃烧），⑹ 生起法求（追寻）。

5-9. “Bhikkhus, on account of the element of forms arise perceptions of forms, on account of perceptions of forms arise thoughts about forms, on account of thoughts about forms arise interests about forms, on account of interests about forms arise burnings about forms, on account of burnings about forms arise searches about forms.

10. “Bhikkhus, on account of the element of ideas, arise perceptions of ideas, on account of perceptions of ideas arise thoughts about ideas, on account of thoughts about ideas arise interests about ideas, on account of interests about ideas arise burnings about ideas, on account of burnings about ideas arise searches about ideas.

“Evaṃ, kho, bhikkhave, dhātunānattaṃ paṭicca uppajjati saññānānattaṃ, saññānānattaṃ paṭicca uppajjati saṅkappanānattaṃ, saṅkappanānattaṃ paṭicca uppajjati chandanānattaṃ, chandanānattaṃ paṭicca uppajjati pariḷāhanānattaṃ, pariḷāhanānattaṃ paṭicca uppajjati pariyesanānānattan”ti.

比丘们！像这样，就是──

‘⑴ 缘种种界，生起种种想；

⑵ 缘种种想，生起种种思惟；

⑶ 缘种种思惟，生起种种欲；

⑷ 缘种种欲，生起种种热（燃烧）；

⑸ 缘种种热（燃烧），⑹ 生起种种求（追寻）’。”

11. “Bhikkhus, in this manner, diverse elements give rise to diverse perceptions. Diverse perceptions give rise to diverse thoughts. Diverse thoughts give rise to diverse interests. Diverse interests give rise to diverse burnings and diverse burnings give rise to diverse searches.

Sattamaṃ.

种种求 ～种种品‧第七经终

Perceptions: the Seventh.

～《界相应‧种种品‧Saññānānattasutta 种种求》(SN 14.7, 91)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2565.8.27 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/3. Dhātusaṃyutta 界相应 (SN 14, 85-123)/3.1 Nānattavagga 种种品 (SN 14.1-10, 85-94)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.8 Nopariyesanānānattasutta 非种种求 (SN 14.8, 92)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Nopariyesanānānattasuttaṃ

非种种求 Not The Other Way

第八经 ✩ 非种种求 Nopariyesanānānattasuttaṃ / Not The Other Way (SN 14.8, 92)

☆ 由六根门生三恶寻（不可逆性）行境过程 ―➢ ⑴ 界 （六境）➾ ⑵ 想 ➾ ⑶ 思惟 ➾ ⑷ 欲 ➾ ⑸ 热 ➾ ⑹ 求。

﹝第八卷 ➲﹞ 92. Sāvatthiyaṃ viharati…pe…

有一次，世尊住在舍卫城。那时，世尊说：

1. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthī.

“dhātunānattaṃ, bhikkhave, paṭicca uppajjati saññānānattaṃ, saññānānattaṃ paṭicca uppajjati saṅkappanānattaṃ, saṅkappanānattaṃ paṭicca uppajjati chandanānattaṃ, chandanānattaṃ paṭicca uppajjati pariḷāhanānattaṃ, pariḷāhanānattaṃ paṭicca uppajjati pariyesanānānattaṃ;

“比丘们！

⑴ 缘种种界，生起种种想；

⑵ 缘种种想，生起种种思惟；

⑶ 缘种种思惟，生起种种欲；

⑷ 缘种种欲，生起种种热（燃烧）；

⑸ 缘种种热（燃烧），⑹ 生起种种求（追寻）；

2. “Bhikkhus, on account of diverse elements, rise the diverse perceptions. On account of diverse perceptions arise diverse thoughts. On account of diverse thoughts arise diverse interests. On account of diverse interests arise diverse burnings. On account of diverse burnings arise diverse searches.

no pariyesanānānattaṃ paṭicca uppajjati pariḷāhanānattaṃ, no pariḷāhanānattaṃ paṭicca uppajjati chandanānattaṃ, no chandanānattaṃ paṭicca uppajjati saṅkappanānattaṃ, no saṅkappanānattaṃ paṭicca uppajjati saññānānattaṃ, no saññānānattaṃ paṭicca uppajjati dhātunānattaṃ.

但并非⑹ 缘种种求（追寻），生起种种热（燃烧）；

并非⑸ 缘种种热（燃烧），生起种种欲；

并非⑷ 缘种种欲，生起种种思惟；

并非⑶ 缘种种思惟，生起种种想；

并非⑵ 缘种种想，⑴ 生起种种界。

3. It is not that, on account of diverse searches arise diverse burnings, on account of diverse burnings arise diverse interests, on account of diverse interests arise diverse thoughts, on account of diverse thoughts arise diverse perceptions and on account of diverse perceptions arise the diverse elements.

Katamañca, bhikkhave, dhātunānattaṃ?

比丘们！什么是‘种种界’呢？

4-9. “Bhikkhus, what are the diverse elements?

Rūpadhātu…pe… dhammadhātu – idaṃ vuccati, bhikkhave, dhātunānattaṃ”.

➊ 色界、➋ 声界、➌ 香界、➍ 味界、➎ 触界、➏ 法界。比丘们！这些，称为‘种种界’。

“They are the element of forms, the element of sounds, elements of scents, the element of tastes, the element of touches, and the element of ideas. Bhikkhus, these are the diverse elements.

“Kathañca, bhikkhave, dhātunānattaṃ paṭicca uppajjati saññānānattaṃ, saññānānattaṃ paṭicca uppajjati…pe… pariyesanānānattaṃ; no pariyesanānānattaṃ paṭicca uppajjati pariḷāhanānattaṃ, no pariḷāhanānattaṃ paṭicca uppajjati chandanānattaṃ, no chandanānattaṃ paṭicca uppajjati saṅkappanānattaṃ, no saṅkappanānattaṃ paṭicca uppajjati saññānānattaṃ, no saññānānattaṃ paṭicca uppajjati dhātunānattaṃ?

比丘们！如何是──

‘⑴ 缘种种界，生起种种想；

⑵ 缘种种想，生起种种思惟；

⑶ 缘种种思惟，生起种种欲；

⑷ 缘种种欲，生起种种热（燃烧）；

⑸ 缘种种热（燃烧），⑹ 生起种种求（追寻）；

但并非⑹ 缘种种求（追寻），生起种种热（燃烧）；

并非⑸ 缘种种热（燃烧），生起种种欲；

并非⑷ 缘种种欲，生起种种思惟；

并非⑶ 缘种种思惟，生起种种想；

并非⑵ 缘种种想，⑴ 生起种种界’呢？

10. “Bhikkhus, how is the arising of diverse perceptions on account of diverse elements, the arising of diverse thoughts on account of diverse perceptions ... re ... and the arising of diverse searches on account of diverse burnings and not the arising of diverse burnings on account of diverse searches, not the arising of diverse interests on account of diverse burnings, not the arising of diverse perceptions on account of diverse thoughts and not the arising of diverse elements on account of diverse perceptions?

“Rūpadhātuṃ, bhikkhave, paṭicca uppajjati rūpasaññā…pe… dhammadhātuṃ paṭicca uppajjati dhammasaññā, dhammasaññaṃ paṭicca uppajjati…pe… dhammapariyesanā; no dhammapariyesanaṃ paṭicca uppajjati dhammapariḷāho, no dhammapariḷāhaṃ paṭicca uppajjati dhammacchando, no dhammacchandaṃ paṭicca uppajjati dhammasaṅkappo, no dhammasaṅkappaṃ paṭicca uppajjati dhammasaññā, no dhammasaññaṃ paṭicca uppajjati dhammadhātu.

比丘们！

➊ ⑴ 缘色界，生起色想；⑵ 缘色想，生起色思惟；⑶ 缘色思惟，生起色欲；⑷ 缘色欲，生起色热（燃烧）；⑸ 缘色热（燃烧），⑹ 生起色求（追寻）；但并非⑹ 缘色求（追寻），生起色热（燃烧）；并非⑸ 缘色热（燃烧），生起色欲；并非⑷ 缘色欲，生起色思惟；并非⑶ 缘色思惟，生起色想；并非⑵ 缘色想，⑴ 生起色界。

➋ ⑴ 缘声界，生起声想；⑵ 缘声想，生起声思惟；⑶ 缘声思惟，生起声欲；⑷ 缘声欲，生起声热（燃烧）；⑸ 缘声热（燃烧），⑹ 生起声求（追寻）；但并非⑹ 缘声求（追寻），生起声热（燃烧）；并非⑸ 缘声热（燃烧），生起声欲；并非⑷ 缘声欲，生起声思惟；并非⑶ 缘声思惟，生起声想；并非⑵ 缘声想，⑴ 生起声界。

➌ ⑴ 缘香界，生起香想；⑵ 缘香想，生起香思惟；⑶ 缘香思惟，生起香欲；⑷ 缘香欲，生起香热（燃烧）；⑸ 缘香热（燃烧），⑹ 生起香求（追寻）；但并非⑹ 缘香求（追寻），生起香热（燃烧）；并非⑸ 缘香热（燃烧），生起香欲；并非⑷ 缘香欲，生起香思惟；并非⑶ 缘香思惟，生起香想；并非⑵ 缘香想，⑴ 生起香界。

➍ ⑴ 缘味界，生起味想；⑵ 缘味想，生起味思惟；⑶ 缘味思惟，生起味欲；⑷ 缘味欲，生起味热（燃烧）；⑸ 缘味热（燃烧），⑹ 生起味求（追寻）；但并非⑹ 缘味求（追寻），生起味热（燃烧）；并非⑸ 缘味热（燃烧），生起味欲；并非⑷ 缘味欲，生起味思惟；并非⑶ 缘味思惟，生起味想；并非⑵ 缘味想，⑴ 生起味界。

➎ ⑴ 缘触界，生起触想；⑵ 缘触想，生起触思惟；⑶ 缘触思惟，生起触欲；⑷ 缘触欲，生起触热（燃烧）；⑸ 缘触热（燃烧），⑹ 生起触求（追寻）；但并非⑹ 缘触求（追寻），生起触热（燃烧）；并非⑸ 缘触热（燃烧），生起触欲；并非⑷ 缘触欲，生起触思惟；并非⑶ 缘触思惟，生起触想；并非⑵ 缘触想，⑴ 生起触界。

➏ ⑴ 缘法界，生起法想；⑵ 缘法想，生起法思惟；⑶ 缘法思惟，生起法欲；⑷ 缘法欲，生起法热（燃烧）；⑸ 缘法热（燃烧），⑹ 生起法求（追寻）；但并非⑹ 缘法求（追寻），生起法热（燃烧）；并非⑸ 缘法热（燃烧），生起法欲；并非⑷ 缘法欲，生起法思惟；并非⑶ 缘法思惟，生起法想；并非⑵ 缘法想，⑴ 生起法界。

11. “Bhikkhus, on account of the element of forms arise perceptions of forms, on account of perceptions of forms arise thoughts about forms, on account of thoughts about forms arise interests about forms, on account of interests about forms arise burnings about forms, on account of burnings about forms arise searches about forms and not the arising of diverse burnings of forms on account of diverse searches for forms, not the arising of diverse interests for forms on account of diverse burnings for forms, not the arising of diverse perceptions of forms on account of diverse thoughts of forms and not the arising of diverse elements of forms on account of diverse perceptions of forms.

12. “On account of the element of sounds ... re ...

13. “On account of the element of scents ... re ...

14. “On account of the element of tastes ... re ...

15. “On account of the element of touch ... re ...

16. “Bhikkhus, on account of the element of ideas, arise perceptions of ideas, on account of perceptions of ideas arise thoughts about ideas, on account of thoughts about ideas arise interests for ideas, on account of interests for ideas arise burnings for ideas, on account of burnings for ideas arise searches for ideas. and not the arising of burnings for ideas on account of searching for ideas, not the arising of interests for ideas on account of burnings for ideas, not the arising of perceptions of ideas on account of thoughts about ideas and not the arising of the element of ideas on account of perceptions of ideas.

“Evaṃ kho, bhikkhave, dhātunānattaṃ paṭicca uppajjati saññānānattaṃ, saññānānattaṃ paṭicca uppajjati…pe… pariyesanānānattaṃ; no pariyesanānānattaṃ paṭicca uppajjati pariḷāhanānattaṃ, no pariḷāhanānattaṃ paṭicca uppajjati chandanānattaṃ, no chandanānattaṃ paṭicca uppajjati saṅkappanānattaṃ, no saṅkappanānattaṃ paṭicca uppajjati saññānānattaṃ, no saññānānattaṃ paṭicca uppajjati dhātunānattan”ti.

比丘们！像这样，就是──

‘⑴ 缘种种界，生起种种想；

⑵ 缘种种想，生起种种思惟；

⑶ 缘种种思惟，生起种种欲；

⑷ 缘种种欲，生起种种热（燃烧）；

⑸ 缘种种热（燃烧），⑹ 生起种种求（追寻）；

但并非⑹ 缘种种求（追寻），生起种种热（燃烧）；

并非⑸ 缘种种热（燃烧），生起种种欲；

并非⑷ 缘种种欲，生起种种思惟；

并非⑶ 缘种种思惟，生起种种想；

并非⑵ 缘种种想，⑴ 生起种种界’。”

17. “Bhikkhus, in this manner, diverse elements give rise to diverse perceptions. Diverse perceptions give rise to diverse thoughts. Diverse thoughts give rise to diverse interests. Diverse interests give rise to diverse burnings and diverse burnings give rise to diverse searches. and not the arising of diverse burnings on account of diverse searches, not the arising of diverse interests on account of diverse burnings, not the arising of diverse perceptions on account of diverse thoughts and not the arising of diverse elements on account of diverse perceptions.

Aṭṭhamaṃ.

非种种求 ～种种品‧第八经终

Not The Other Way: the Eighth.

～《界相应‧种种品‧Nopariyesanānānattasutta 非种种求》(SN 14.8, 92)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2565.8.27 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/3. Dhātusaṃyutta 界相应 (SN 14, 85-123)/3.1 Nānattavagga 种种品 (SN 14.1-10, 85-94)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.9 Bāhiraphassanānattasutta 种种得 (SN 14.9, 93)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Bāhiraphassanānattasuttaṃ

种种得 Contact I

第九经 ✩ 种种得 Bāhiraphassanānattasuttaṃ / Contact I (SN 14.9, 93)

☆ 由六根门生三恶寻（爱寻、瞋寻、害寻）行境过程 ―➢ ⑴ 界 （六境）➾ ⑵ 想 ➾ ⑶ 思维 ➾ ⑷ 触 ➾ ⑸ 受 ➾ ⑹ 欲 ➾ ⑺ 热 ➾ ⑻ 求 ➾ ⑼ 得。

﹝第九卷 ➲﹞ 93. Sāvatthiyaṃ viharati…pe…

有一次，世尊住舍卫城。当时，世尊说：

1. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthī.

“dhātunānattaṃ, bhikkhave, paṭicca uppajjati saññānānattaṃ, saññānānattaṃ paṭicca uppajjati saṅkappanānattaṃ, saṅkappanānattaṃ paṭicca uppajjati phassanānattaṃ, phassanānattaṃ paṭicca uppajjati vedanānānattaṃ, vedanānānattaṃ paṭicca uppajjati chandanānattaṃ, chandanānattaṃ paṭicca uppajjati pariḷāhanānattaṃ, pariḷāhanānattaṃ paṭicca uppajjati pariyesanānānattaṃ, pariyesanānānattaṃ paṭicca uppajjati lābhanānattaṃ.

“比丘们——

⑴ 缘种种界，生种种想，

⑵ 缘种种想，生种种思维，

⑶ 缘种种思维，生种种触，

⑷ 缘种种触，生种种受，

⑸ 缘种种受，生种种欲，

⑹ 缘种种欲，生种种热，

⑺ 缘种种热，生种种求，

⑻ 缘种种求，⑼ 生种种得。

2. “Bhikkhus, on account of diverse elements arise diverse perceptions. On account of diverse perceptions arise diverse thoughts. On account of diverse thoughts arise diverse contacts. On account of diverse contacts arise diverse feelings. On account of diverse feelings arise diverse interests. On account of diverse interests arise diverse burnings. On account of diverse burnings arise diverse searches. On account of diverse searches arise diverse gains.

Katamañca, bhikkhave, dhātunānattaṃ?

比丘们！什么，叫做‘种种界’呢？

3. “Bhikkhus, what are the diverse elements?

Rūpadhātu…pe… dhammadhātu – idaṃ vuccati, bhikkhave, dhātunānattaṃ”.

➊ 色界、➋ 声界、➌ 香界、➍ 味界、➎ 触界、➏ 法界等。比丘们！这些，叫做种种界。

“They are the element of forms the element of sounds, the element of scents, the element of tastes, the element of touches and the element of ideas. Bhikkhus, these are the diverse elements.

“Kathañca, bhikkhave, dhātunānattaṃ paṭicca uppajjati saññānānattaṃ, saññānānattaṃ paṭicca uppajjati…pe… lābhanānattaṃ?

比丘们！什么叫做——

‘⑴ 缘种种界，生种种想，

⑵ 缘种种想，生种种思维，

⑶ 缘种种思维，生种种触，

⑷ 缘种种触，生种种受，

⑸ 缘种种受，生种种欲，

⑹ 缘种种欲，生种种热，

⑺ 缘种种热，生种种求，

⑻ 缘种种求，⑼ 生种种得’呢？

4. “Bhikkhus, what is the arising of diverse perceptions on account of diverse elements ... re ... the arising of diverse gains on account of diverse searches.

“Rūpadhātuṃ, bhikkhave, paṭicca uppajjati rūpasaññā, rūpasaññaṃ paṭicca uppajjati rūpasaṅkappo, rūpasaṅkappaṃ paṭicca uppajjati rūpasamphasso, rūpasamphassaṃ paṭicca uppajjati rūpasamphassajā vedanā, rūpasamphassajaṃ vedanaṃ paṭicca uppajjati rūpacchando, rūpacchandaṃ paṭicca uppajjati rūpapariḷāho, rūpapariḷāhaṃ paṭicca uppajjati rūpapariyesanā, rūpapariyesanaṃ paṭicca uppajjati rūpalābho. …pe…

比丘们——

➊ ⑴ 缘色界，生色想，⑵ 缘色想，生色思维，⑶ 缘色思维，生色触，⑷ 缘色触，生色触所生之受，⑸ 缘色触所生之受，生色欲，⑹ 缘色欲，生色热，⑺ 缘色热，生色求，⑻ 缘色求，⑼ 生色得；

➋ ⑴ 缘声界，生声想，⑵ 缘声想，生声思维，⑶ 缘声思维，生声触，⑷ 缘声触，生声触所生之受，⑸ 缘声触所生之受，生声欲，⑹ 缘声欲，生声热，⑺ 缘声热，生声求，⑻ 缘声求，⑼ 生声得；

➌ ⑴ 缘香界，生香想，⑵ 缘香想，生香思维，⑶ 缘香思维，生香触，⑷ 缘香触，生香触所生之受，⑸ 缘香触所生之受，生香欲，⑹ 缘香欲，生香热，⑺ 缘香热，生香求，⑻ 缘香求，⑼ 生香得；

➍ ⑴ 缘味界，生味想，⑵ 缘味想，生味思维，⑶ 缘味思维，生味触，⑷ 缘味触，生味触所生之受，⑸ 缘味触所生之受，生味欲，⑹ 缘味欲，生味热，⑺ 缘味热，生味求，⑻ 缘味求，⑼ 生味得；

➎ ⑴ 缘触界，生触想，⑵ 缘触想，生触思维，⑶ 缘触思维，生触触，⑷ 缘触触，生触触所生之受，⑸ 缘触触所生之受，生触欲，⑹ 缘触欲，生触热，⑺ 缘触热，生触求，⑻ 缘触求，⑼ 生触得；

5. “Bhikkhus, perceptions of forms arise on account of the element of forms. Thoughts of forms arise on account of perceptions of forms. Contacts of forms arise on account of thoughts of forms Feelings born of contacts of forms arise on account of contacts of forms. Interest for forms arises, on account of feelings born of contacts of forms. Burnings for forms arise on account of interest for forms. And gains of forms arise on account of burnings for forms.

6. “Bhikkhus, perceptions of sounds arise on account of the element of sounds ... re ...

7. “Bhikkhus, perceptions of scents arise on account of the element of scents ... re ...

8. “Bhikkhus, perceptions of tastes arise on account of the element of tastes ... re ...

9. “Bhikkhus, perceptions of touches arise on account of the element of touches ... re ...

dhammadhātuṃ paṭicca uppajjati dhammasaññā, dhammasaññaṃ paṭicca uppajjati dhammasaṅkappo, dhammasaṅkappaṃ paṭicca uppajjati dhammasamphasso, dhammasamphassaṃ paṭicca uppajjati dhammasamphassajā vedanā, dhammasamphassajaṃ vedanaṃ paṭicca uppajjati dhammacchando, dhammacchandaṃ paṭicca uppajjati dhammapariḷāho, dhammapariḷāhaṃ paṭicca uppajjati dhammapariyesanā, dhammapariyesanaṃ paṭicca uppajjati dhammalābho.

➏ ⑴ 缘法界，生法想，⑵ 缘法想，生法思维，⑶ 缘法思维，生法触，⑷ 缘法触，生法触所生之受，⑸ 缘法触所生之受，生法欲，⑹ 缘法欲，生法热，⑺ 缘法热，生法求，⑻ 缘法求，⑼ 生法得。

10. “Bhikkhus, perceptions of ideas arise on account of the mind element. Thoughts arise on account of perceptions of ideas. Contacts of ideas arise on account of thoughts of ideas Feelings born of contacts of ideas arise on account of contacts of ideas. Interest for ideas arises, on account of feelings born of contacts of ideas. Burnings for ideas arise on account of interest for ideas. Searching for ideas arise on account of the burnings for ideas. And gains of ideas arise on account of searching for ideas.

“Evaṃ kho, bhikkhave, dhātunānattaṃ paṭicca uppajjati saññānānattaṃ, saññānānattaṃ paṭicca uppajjati…pe… pariyesanānānattaṃ, pariyesanānānattaṃ paṭicca uppajjati lābhanānattan”ti.

比丘们！这样叫做——

‘⑴ 缘种种界，生种种想，

⑵ 缘种种想，生种种思维，

⑶ 缘种种思维，生种种触，

⑷ 缘种种触，生种种受，

⑸ 缘种种受，生种种欲，

⑹ 缘种种欲，生种种热，

⑺ 缘种种热，生种种求，

⑻ 缘种种求，⑼ 生种种得’。”

11. “Bhikkhus, thus is the arising of diverse perceptions on account of diverse elements ... re ... the arising of diverse gains on account of diverse searches.

Navamaṃ.

种种得 ～种种品‧第九经终

Contact I: the Ninth.

～《界相应‧种种品‧Bāhiraphassanānattasutta 种种得》(SN 14.9, 93)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2565.8.27 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/3. Dhātusaṃyutta 界相应 (SN 14, 85-123)/3.1 Nānattavagga 种种品 (SN 14.1-10, 85-94)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.10 Dutiyabāhiraphassanānattasutta 非种种得 (SN 14.10, 94)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Dutiyabāhiraphassanānattasuttaṃ

非种种得 Contact II

第十经 ✩ 非种种得 Dutiyabāhiraphassanānattasuttaṃ / Contact II (SN 14.10, 94)

☆ 由六根门生三恶寻（不可逆性）行境过程 ―➢ ⑴ 界 （六境）➾ ⑵ 想 ➾ ⑶ 思维 ➾ ⑷ 触 ➾ ⑸ 受 ➾ ⑹ 欲 ➾ ⑺ 热 ➾ ⑻ 求 ➾ ⑼ 得。

﹝第十卷 ➲﹞ 94. Sāvatthiyaṃ viharati…pe…

有一次，世尊住舍卫城。当时，世尊说：

1. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthī.

“dhātunānattaṃ, bhikkhave, paṭicca uppajjati saññānānattaṃ, saññānānattaṃ paṭicca uppajjati saṅkappanānattaṃ, phassa… vedanā… chanda… pariḷāha… pariyesanānānattaṃ paṭicca uppajjati lābhanānattaṃ;

“比丘们——

⑴ 缘种种界，生种种想，

⑵ 缘种种想，生种种思维，

⑶ 缘种种思维，生种种触，

⑷ 缘种种触，生种种受，

⑸ 缘种种受，生种种欲，

⑹ 缘种种欲，生种种热，

⑺ 缘种种热，生种种求，

⑻ 缘种种求，⑼ 生种种得。

2. “Bhikkhus, on account of diverse elements rise diverse perceptions. On account of diverse perceptions arise diverse thoughts. On account of diverse thoughts arise diverse contacts. On account of diverse contacts arise diverse feelings. On account of diverse feelings arise diverse interests. On account of diverse interests arise diverse burnings. On account of diverse burnings arise diverse searching. And on account of diverse searching arise diverse gains.

no lābhanānattaṃ paṭicca uppajjati pariyesanānānattaṃ, no pariyesanānānattaṃ paṭicca uppajjati pariḷāhanānattaṃ, no pariḷāhanānattaṃ paṭicca uppajjati…pe… chanda… vedanā… phassa… saṅkappa… saññānānattaṃ, no saññānānattaṃ paṭicca uppajjati dhātunānattaṃ.

⑼ 缘种种得，非生种种求，

⑻ 缘种种求，非生种种热，

⑺ 缘种种热，非生种种欲，

⑹ 缘种种欲，非生种种受，

⑸ 缘种种受，非生种种触，

⑷ 缘种种触，非生种种思维，

⑶ 缘种种思维，非生种种想，

⑵ 缘种种想，⑴ 非生种种界。

“And not on account of diverse gains arise diverse searching. Not on account of diverse searching arise diverse burnings, not on account of diverse burnings arise diverse interests, not on account of diverse interests arise diverse thoughts, not on account of diverse thoughts arise diverse perceptions and not on account of diverse perceptions arise the diverse elements.

Katamañca, bhikkhave, dhātunānattaṃ?

比丘们！什么，叫做‘种种界’呢？

3. “Bhikkhus, what are the diverse elements?

Rūpadhātu…pe… dhammadhātu – idaṃ vuccati, bhikkhave, dhātunānattaṃ”.

➊ 色界、➋ 声界、➌ 香界、➍ 味界、➎ 触界、➏ 法界等。比丘们！这些，叫做种种界。

“They are the element of forms the element of sounds, the element of scents, the element of tastes, the element of touches and the element of ideas. Bhikkhus, these are the diverse elements.

“Kathañca, bhikkhave, dhātunānattaṃ paṭicca uppajjati saññānānattaṃ, saññānānattaṃ paṭicca uppajjati saṅkappanānattaṃ? Phassa… vedanā… chanda… pariḷāha… pariyesanā… lābha… no lābhanānattaṃ paṭicca uppajjati pariyesanānānattaṃ, no pariyesanānānattaṃ paṭicca uppajjati pariḷāha… chanda… vedanā… phassa… no saṅkappanānattaṃ paṭicca uppajjati saññānānattaṃ, no saññānānattaṃ paṭicca uppajjati dhātunānattaṃ.

“比丘们！什么叫做——

‘⑴ 缘种种界，生种种想，

⑵ 缘种种想，生种种思维，

⑶ 缘种种思维，生种种触，

⑷ 缘种种触，生种种受，

⑸ 缘种种受，生种种欲，

⑹ 缘种种欲，生种种热，

⑺ 缘种种热，生种种求，

⑻ 缘种种求，⑼ 生种种得；

⑼ 缘种种得，非生种种求，

⑻ 缘种种求，非生种种热，

⑺ 缘种种热，非生种种欲，

⑹ 缘种种欲，非生种种受，

⑸ 缘种种受，非生种种触，

⑷ 缘种种触，非生种种思维，

⑶ 缘种种思维，非生种种想，

⑵ 缘种种想，⑴ 非生种种界’呢？

4. “Bhikkhus, how is the arising of diverse perceptions on account of diverse elements, the arising of diverse thoughts on account of diverse perceptions, the arising of diverse contacts on account of diverse thoughts, the arising of diverse feelings on account of diverse contacts the arising of diverse interests on account of diverse burnings the arising of diverse searching on account of diverse burnings and the arising of diverse gains on account of diverse searching. And not the arising of diverse searching, on account of diverse gains. Not the arising of diverse burnings on account of diverse searching, not the arising of diverse interests on account of diverse burnings, not the arising of diverse perceptions on account of diverse thoughts and not the arising of diverse elements on account of diverse perceptions?

“Rūpadhātuṃ, bhikkhave, paṭicca uppajjati rūpasaññā…pe… dhammadhātuṃ paṭicca uppajjati dhammasaññā, dhammasaññaṃ paṭicca uppajjati…pe… dhammapariyesanā, dhammapariyesanaṃ paṭicca uppajjati dhammalābho; no dhammalābhaṃ paṭicca uppajjati dhammapariyesanā, no dhammapariyesanaṃ paṭicca uppajjati dhammapariḷāho, no dhammapariḷāhaṃ paṭicca uppajjati dhammacchando, no dhammacchandaṃ paṭicca uppajjati dhammasamphassajā vedanā, no dhammasamphassajaṃ vedanaṃ paṭicca uppajjati dhammasamphasso, no dhammasamphassaṃ paṭicca uppajjati dhammasaṅkappo, no dhammasaṅkappaṃ paṭicca uppajjati dhammasaññā, no dhammasaññaṃ paṭicca uppajjati dhammadhātu.

比丘们——

➊ ⑴ 缘色界，生色想，⑵ 缘色想，生色思维，⑶ 缘色思维，生色触，⑷ 缘色触，生色触所生之受，⑸ 缘色触所生之受，生色欲，⑹ 缘色欲，生色热，⑺ 缘色热，生色求，⑻ 缘色求，⑼ 生色得；⑼ 缘色得，非生色求，⑻ 缘色求，非生色热，⑺ 缘色热，非生色欲，⑹ 缘色欲，非生色触所生之受，⑸ 缘色触所生之受，非生色触，⑷ 缘色触，非生色思维，⑶ 缘色思维，非生色想，⑵ 缘色想，⑴ 非生色界。

➋ ⑴ 缘声界，生声想，⑵ 缘声想，生声思维，⑶ 缘声思维，生声触，⑷ 缘声触，生声触所生之受，⑸ 缘声触所生之受，生声欲，⑹ 缘声欲，生声热，⑺ 缘声热，生声求，⑻ 缘声求，⑼ 生声得；⑼ 缘声得，非生声求，⑻ 缘声求，非生声热，⑺ 缘声热，非生声欲，⑹ 缘声欲，非生声触所生之受，⑸ 缘声触所生之受，非生声触，⑷ 缘声触，非生声思维，⑶ 缘声思维，非生声想，⑵ 缘声想，⑴ 非生声界。

➌ ⑴ 缘香界，生香想，⑵ 缘香想，生香思维，⑶ 缘香思维，生香触，⑷ 缘香触，生香触所生之受，⑸ 缘香触所生之受，生香欲，⑹ 缘香欲，生香热，⑺ 缘香热，生香求，⑻ 缘香求，⑼ 生香得；⑼ 缘香得，非生香求，⑻ 缘香求，非生香热，⑺ 缘香热，非生香欲，⑹ 缘香欲，非生香触所生之受，⑸ 缘香触所生之受，非生香触，⑷ 缘香触，非生香思维，⑶ 缘香思维，非生香想，⑵ 缘香想，⑴ 非生香界。

➍ ⑴ 缘味界，生味想，⑵ 缘味想，生味思维，⑶ 缘味思维，生味触，⑷ 缘味触，生味触所生之受，⑸ 缘味触所生之受，生味欲，⑹ 缘味欲，生味热，⑺ 缘味热，生味求，⑻ 缘味求，⑼ 生味得；⑼ 缘味得，非生味求，⑻ 缘味求，非生味热，⑺ 缘味热，非生味欲，⑹ 缘味欲，非生味触所生之受，⑸ 缘味触所生之受，非生味触，⑷ 缘味触，非生味思维，⑶ 缘味思维，非生味想，⑵ 缘味想，⑴ 非生味界。

➎ ⑴ 缘触界，生触想，⑵ 缘触想，生触思维，⑶ 缘触思维，生触触，⑷ 缘触触，生触触所生之受，⑸ 缘触触所生之受，生触欲，⑹ 缘触欲，生触热，⑺ 缘触热，生触求，⑻ 缘触求，⑼ 生触得；⑼ 缘触得，非生触求，⑻ 缘触求，非生触热，⑺ 缘触热，非生触欲，⑹ 缘触欲，非生触触所生之受，⑸ 缘触触所生之受，非生触触，⑷ 缘触触，非生触思维，⑶ 缘触思维，非生触想，⑵ 缘触想，⑴ 非生触界。

➏ ⑴ 缘法界，生法想，⑵ 缘法想，生法思维，⑶ 缘法思维，生法触，⑷ 缘法触，生法触所生之受，⑸ 缘法触所生之受，生法欲，⑹ 缘法欲，生法热，⑺ 缘法热，生法求，⑻ 缘法求，⑼ 生法得；⑼ 缘法得，非生法求，⑻ 缘法求，非生法热，⑺ 缘法热，非生法欲，⑹ 缘法欲，非生法触所生之受，⑸ 缘法触所生之受，非生法触，⑷ 缘法触，非生法思维，⑶ 缘法思维，非生法想，⑵ 缘法想，⑴ 非生法界。

5. “Bhikkhus, on account of the element of forms ... re ...

6. “On account of the element of sounds ... re ...

7. “On account of the element of scents ... re ...

8. “On account of the element of tastes ... re ...

9. “On account of the element of touch ... re ...

10. “Bhikkhus, on account of the element of ideas, arise perceptions of ideas, on account of perceptions of ideas arise thoughts about ideas, on account of thoughts about ideas arise interest for ideas, on account of interest for ideas arise burnings for ideas, on account of burnings for ideas arise searching for ideas and on account of searching arise gains of ideas. And it is not the arising of a search on account of gain of ideas. Not the arising of burning on account of a search for ideas. Not the arising of interest for ideas on account of searching for ideas. Not the arising of feelings born of contacts of ideas on account of interest for ideas. Not the arising of contact of ideas, on account of feelings born of contact of ideas. Not the arising of thoughts of ideas on account of the contact of ideas. Not the arising of perceptions of ideas on account of thoughts of ideas, and not the arising of the element of ideas on account of perceptions of ideas.

“Evaṃ kho, bhikkhave, dhātunānattaṃ paṭicca uppajjati saññānānattaṃ, saññānānattaṃ paṭicca uppajjati…pe… saṅkappa… phassa… vedanā… chanda… pariḷāha… pariyesanā… lābha… no lābhanānattaṃ paṭicca uppajjati pariyesanānānattaṃ, no pariyesanānānattaṃ paṭicca uppajjati pariḷāhanānattaṃ, no pariḷāhanānattaṃ paṭicca uppajjati chandanānattaṃ, no chandanānattaṃ paṭicca uppajjati vedanānānattaṃ, no vedanānānattaṃ paṭicca uppajjati phassanānattaṃ, no phassanānattaṃ paṭicca uppajjati saṅkappanānattaṃ, no saṅkappanānattaṃ paṭicca uppajjati saññānānattaṃ, no saññānānattaṃ paṭicca uppajjati dhātunānattan”ti.

比丘们！这样叫做——

‘⑴ 缘种种界，生种种想，

⑵ 缘种种想，生种种思维，

⑶ 缘种种思维，生种种触，

⑷ 缘种种触，生种种受，

⑸ 缘种种受，生种种欲，

⑹ 缘种种欲，生种种热，

⑺ 缘种种热，生种种求，

⑻ 缘种种求，⑼ 生种种得；

⑼ 缘种种得，非生种种求，

⑻ 缘种种求，非生种种热，

⑺ 缘种种热，非生种种欲，

⑹ 缘种种欲，非生种种受，

⑸ 缘种种受，非生种种触，

⑷ 缘种种触，非生种种思维，

⑶ 缘种种思维，非生种种想，

⑵ 缘种种想，⑴ 非生种种界’。”

“Bhikkhus, in this manner, diverse elements give rise to diverse perceptions. Diverse perceptions give rise to diverse thoughts ... re ... diverse thoughts ... re ... contacts ... re ... feelings ... re ... interest ... re ... burnings ... re ... searching ... re ... gains. And it is not the arising of diverse searching on account of diverse gains. It is not the arising of diverse burnings on account of diverse searching. It is not the arising of diverse interests on account of diverse burnings. It is not the arising of diverse perceptions on account of diverse thoughts and it is not the arising of diverse elements on account of diverse perceptions.”

Dasamaṃ.

非种种得 ～种种品‧第十经终

Contact II: the Tenth.

～《界相应‧种种品‧Dutiyabāhiraphassanānattasutta 非种种得》(SN 14.10, 94)

卍　　　　卍　　　　卍

Nānattavaggo paṭhamo.

第一 种种品（终）

Here End of Chapter 1: the First.

～《界相应‧Nānattavagga 种种品》(SN 14.1-10, 85-94)

Tassuddānaṃ –

十经偈颂：

Dhātuphassañca no cetaṃ, vedanā apare duve;

界触与非触 更有二非受

Etaṃ ajjhattapañcakaṃ, dhātusaññañca no cetaṃ;

此为内界五 界求与非求

Phassassa apare duve, etaṃ bāhirapañcakanti.

更有二非得 此为外界五

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2565.8.27 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/3. Dhātusaṃyutta 界相应 (SN 14, 85-123)/3.2 Dutiyavagga 惭愧品 (SN 14.11-22, 95-106)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.1 Sattadhātusutta 七界等至 (SN 14.11, 95)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyavaggo

惭愧品 (SN 14.11-22, 95-106)

第二品 ☞ 惭愧品 Dutiyavagga / Chapter 2 (SN 14.11-22, 95-106)

✩ 《惭愧品 Dutiyavaggo》简介～

《相应部经典‧界相应》的第二品，共十二经。

对于“卑劣”与“胜善”意志的详细解说～

【善恶有标准、胜劣非天定！】

1. Sattadhātusuttaṃ

七界等至 These Seven are the Elements

第一经 ✩ 七界等至 Sattadhātusuttaṃ / These Seven are the Elements (SN 14.11, 95)

☆ 七界 ➾ ➊ 光界（缘暗，想定）、➋ 净界（缘不净，想定）、➌ 空无边处界（缘色，想定）、➍ 识无边处界（缘空无边处，想定）、➎ 无所有处界（缘识无边处，想定）、➏ 非想非非想处界（缘无所有处，行有余定）、➐ 想受灭界（缘灭，灭尽定）。

﹝第十一卷 ➲﹞ 95. Sāvatthiyaṃ viharati…pe…

有一次，世尊住舍卫城。当时，世尊说：

1. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthī.

“sattimā, bhikkhave, dhātuyo. Katamā satta? ➊ Ābhādhātu, ➋ subhadhātu, ➌ ākāsānañcāyatanadhātu, ➍ viññāṇañcāyatanadhātu, ➎ ākiñcaññāyatanadhātu, ➏ nevasaññānāsaññāyatanadhātu, ➐ saññāvedayitanirodhadhātu – imā kho, bhikkhave, satta dhātuyo”ti.

“比丘们！有此七界。什么，叫做七界呢？➊ 光界、➋ 净界、➌ 空无边处界、➍ 识无边处界、➎ 无所有处界、➏ 非想非非想处界、➐ 想受灭界等。比丘们！这些，叫做七界。”

2. “Bhikkhus, these seven are the elements.

“What seven? The element of luster, the element of pleasantness, the element of the sphere of space, the element of the sphere of consciousness, the element of the sphere of nothingness, the element of the sphere of neither perception nor non-perception, and the element of the cessation of perceptions and feelings. Bhikkhus, these are the seven elements.”

Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca – “yā cāyaṃ, bhante, ābhādhātu yā ca subhadhātu yā ca ākāsānañcāyatanadhātu yā ca viññāṇañcāyatanadhātu yā ca ākiñcaññāyatanadhātu yā ca nevasaññānāsaññāyatanadhātu yā ca saññāvedayitanirodhadhātu – imā nu kho, bhante, dhātuyo kiṃ paṭicca paññāyantī”ti?

这样说后，有比丘请问世尊：“大德！这些光界、净界、空无边处界、识无边处界、无所有处界、非想非非想处界、想受灭界等，大德！这些境界，有何因缘，可以被感知呢？”

3. When this was said a certain bhikkhu said to the Blessed One: “Venerable sir, on what perspective are these elements of luster, splendor, space, consciousness, nothingness, neither perception nor non-perception and the cessation of perceptions and feelings pointed out?”

“Yāyaṃ, bhikkhu, ābhādhātu – ayaṃ dhātu andhakāraṃ paṭicca paññāyati.

“比丘！➊ 光界，由于黑暗，而被了知。

4. “Bhikkhu, the element ‘luster’ is pointed out on the perspective of darkness.

Yāyaṃ, bhikkhu, subhadhātu – ayaṃ dhātu asubhaṃ paṭicca paññāyati.

比丘！➋ 净界，由于不净，而被了知。

5. “Bhikkhu, the element ‘the sphere of pleasantness’ is pointed out on the perspective of unpleasantness.

Yāyaṃ, bhikkhu, ākāsānañcāyatanadhātu – ayaṃ dhātu rūpaṃ paṭicca paññāyati.

比丘！➌ 空无边处界，由于色相，而被了知。

6. “Bhikkhu, the element ‘the sphere of space’ is pointed out on the perspective of forms.

Yāyaṃ, bhikkhu, viññāṇañcāyatanadhātu – ayaṃ dhātu ākāsānañcāyatanaṃ paṭicca paññāyati.

比丘！➍ 识无边处界，由于空无边处，而被了知。

7. “Bhikkhu, the element ‘the sphere of consciousness’ is pointed out on the perspective of the sphere of space.

Yāyaṃ, bhikkhu, ākiñcaññāyatanadhātu – ayaṃ dhātu viññāṇañcāyatanaṃ paṭicca paññāyati.

比丘！➎ 无所有处界，由于识无边处，而被了知。

8. “Bhikkhu, the element ‘the sphere of nothingness’ is pointed out on the perspective of the sphere of space.

Yāyaṃ, bhikkhu, nevasaññānāsaññāyatanadhātu – ayaṃ dhātu ākiñcaññāyatanaṃ paṭicca paññāyati.

比丘！➏ 非想非非想处界，由于无所有处，而被了知。

9. “Bhikkhu, the element ‘the sphere of neither perception nor non-perception’ is pointed out on the perspective of the sphere of nothingness.

Yāyaṃ, bhikkhu, saññāvedayitanirodhadhātu – ayaṃ dhātu nirodhaṃ paṭicca paññāyatī”ti.

比丘，➐ 想受灭界，由于（诸行）寂灭，而被了知。”

10. “Bhikkhu, the element ‘cessation of perceptions and feelings’ is pointed out on the perspective of cessation.”

“Yā cāyaṃ, bhante, ābhādhātu yā ca subhadhātu yā ca ākāsānañcāyatanadhātu yā ca viññāṇañcāyatanadhātu yā ca ākiñcaññāyatanadhātu yā ca nevasaññānāsaññāyatanadhātu yā ca saññāvedayitanirodhadhātu – imā nu kho, bhante, dhātuyo kathaṃ samāpatti pattabbā”ti?

“大德！光界、净界、空无边处界、识无边处界、无所有处界、非想非非想处界、想受灭界等，大德！这些境界，应通过修习何种等至（禅定），可以到达呢？”

11. “Venerable sir, in what attainments should these elements of luster, splendor, space, consciousness, nothingness, neither perception nor non-perception and the cessation of perceptions and feelings be reached?”

“Yā cāyaṃ, bhikkhu, ābhādhātu yā ca subhadhātu yā ca ākāsānañcāyatanadhātu yā ca viññāṇañcāyatanadhātu yā ca ākiñcaññāyatanadhātu – imā dhātuyo saññāsamāpatti pattabbā.

“比丘！➊ 光界、➋ 净界、➌ 空无边处界、➍ 识无边处界、➎ 无所有处界等，这些境界，应通过修习‘想等至’，可以到达。

12. “Bhikkhu, the elements of luster, pleasantness, the sphere of space, the sphere of consciousness and the sphere of nothingness should be reached through the perceptive attainments.

Yāyaṃ, bhikkhu, nevasaññānāsaññāyatanadhātu – ayaṃ dhātu saṅkhārāvasesasamāpatti pattabbā.

比丘！➏ 非想非非想处界，应通过修习‘行有余等至’，可以到达。

13. “Bhikkhu, the element ‘neither perception nor nonperception’ should be reached in the attainment of the remaining determinations.

Yāyaṃ, bhikkhu, saññāvedayitanirodhadhātu – ayaṃ dhātu nirodhasamāpatti pattabbā”ti.

比丘！➐ 想受灭界，应通过修习‘灭尽等至’，可以到达。”

14. “And bhikkhu, the element ‘cessation of perceptions and feelings’ should be reached through the attainment cessation.”

Paṭhamaṃ.

七界等至 ～惭愧品‧第一经终

These Seven are the Elements: the First.

～《界相应‧惭愧品‧Sattadhātusutta 七界等至》(SN 14.11, 95)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2565.8.27 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/3. Dhātusaṃyutta 界相应 (SN 14, 85-123)/3.2 Dutiyavagga 惭愧品 (SN 14.11-22, 95-106)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.2 Sanidānasutta 三寻有因 (SN 14.12, 96)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Sanidānasuttaṃ

三寻有因 With a Reason

第二经 ✩ 三寻有因 Sanidānasuttaṃ / With a Reason (SN 14.12, 96)

☆ 爱寻、瞋寻、害寻之因 ―➢ 界 ➾ 想 ➾ 思维 ➾ 欲 ➾ 热 ➾ 求。

☆ 离爱寻、离瞋寻、离害寻之因 ―➢ 出离界 ➾ 出离想 ➾ 出离思维 ➾ 出离欲 ➾ 出离热 ➾ 出离求。

﹝第十二卷 ➲﹞ 96. Sāvatthiyaṃ viharati…pe…

有一次，世尊住舍卫城。当时，世尊说：

1. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthī.

一、 三寻之集～

“sanidānaṃ, bhikkhave, uppajjati kāmavitakko, no anidānaṃ;

“比丘们！欲寻（爱寻）的生起是有原因的，不是无原因的；

2. “Bhikkhus, sensual thoughts arise with a reason, not without,

sanidānaṃ uppajjati byāpādavitakko, no anidānaṃ;

瞋寻的生起是有原因的，不是无原因的；
angry thoughts arise with a reason, not without,

sanidānaṃ uppajjati vihiṃsāvitakko, no anidānaṃ.

害寻的生起是有原因的，不是无原因的。

hurting thoughts arise with a reason, not without.

Kathañca, bhikkhave, sanidānaṃ uppajjati kāmavitakko, no anidānaṃ;

比丘们！什么叫做‘欲寻的生起是有原因的，不是无原因的；

3. “Bhikkhus, how do sensual thoughts arise with a reason, not without,

sanidānaṃ uppajjati byāpādavitakko, no anidānaṃ;

瞋寻的生起是有原因的，不是无原因的；
angry thoughts arise with a reason, not without,

sanidānaṃ uppajjati vihiṃsāvitakko, no anidānaṃ?

害寻的生起是有原因的，不是无原因的’呢？

hurting thoughts arise with a reason, not without?

1. 爱寻之因 Kāma

➊ Kāmadhātuṃ, bhikkhave, paṭicca uppajjati kāmasaññā, ➋ kāmasaññaṃ paṭicca uppajjati kāmasaṅkappo, ➌ kāmasaṅkappaṃ paṭicca uppajjati kāmacchando, ➍ kāmacchandaṃ paṭicca uppajjati kāmapariḷāho, ➎ kāmapariḷāhaṃ paṭicca uppajjati ➏ kāmapariyesanā.

比丘们！➊ 缘欲界，而生欲想；➋ 缘欲想，而生欲思维；➌ 缘欲思维，而生欲欲；➍ 缘欲欲，而生欲热恼；➎ 缘欲热恼，➏ 而生欲求。

4. “Bhikkhus, on account of the sensual element arise sensual perceptions. On account of sensual perceptions arise sensual thoughts. On account of sensual thoughts arise sensual interest. On account of sensual interest arise sensual burning. On account of sensual burning is a sensual search.

Kāmapariyesanaṃ, bhikkhave, pariyesamāno assutavā puthujjano tīhi ṭhānehi micchā paṭipajjati – kāyena, vācāya, manasā.

比丘们！无闻凡夫，在追求欲求时，由身、语、意三处，而行邪行。

Bhikkhus, in the sensual search the not learned ordinary man, in three instances falls to the wrong method, by body, words and mind.

2. 瞋寻之因 Byāpāda

➊ Byāpādadhātuṃ, bhikkhave, paṭicca uppajjati byāpādasaññā, ➋ byāpādasaññaṃ paṭicca uppajjati ➌ byāpādasaṅkappo…pe… ➍ byāpādacchando… ➎ byāpādapariḷāho… ➏ byāpādapariyesanā…

比丘们！➊ 缘瞋界，而生瞋想；➋ 缘瞋想，而生瞋思维；➌ 缘瞋思维，而生瞋欲；➍ 缘瞋欲，而生瞋热恼；➎ 缘瞋热恼，➏ 而生瞋求。

5. “Bhikkhus, on account of the angry element arise perceptions of anger On account of perceptions of anger arise angry thoughts. On account of angry thoughts arise the interest to be angry. On account of the interest to be angry arise burnings of anger. On account of burnings of anger is a search to be angry.

byāpādapariyesanaṃ, bhikkhave, pariyesamāno assutavā puthujjano tīhi ṭhānehi micchā paṭipajjati – kāyena, vācāya, manasā.

比丘们！无闻凡夫，在追求瞋求时，由身、语、意三处，而行邪行。

Bhikkhus, in the search with anger, the not learned ordinary man, in three instances falls to the wrong method, by body, words and mind.

3. 害寻之因 Vihiṃsā

➊ Vihiṃsādhātuṃ, bhikkhave, paṭicca uppajjati vihiṃsāsaññā; ➋ vihiṃsāsaññaṃ paṭicca uppajjati ➌ vihiṃsāsaṅkappo…pe… ➍ vihiṃsāchando… ➎ vihiṃsāpariḷāho… ➏ vihiṃsāpariyesanā…

比丘们！➊ 缘害界，而生害想；➋ 缘害想，而生害思维；➌ 缘害思维，而生害欲；➍ 缘害欲，而生害热恼；➎ 缘害热恼，➏ 而生害求。

6. “Bhikkhus, on account of the hurting element arise hurting perceptions. On account of hurting perceptions, arise hurting thoughts. On account of hurting thoughts arise the interest to hurt On account of the interest to hurt, arise a burning to hurt On account of the burning to hurt, there is a search to hurt.

vihiṃsāpariyesanaṃ, bhikkhave, pariyesamāno assutavā puthujjano tīhi ṭhānehi micchā paṭipajjati – kāyena, vācāya, manasā.

比丘们！无闻凡夫，在追求害求时，由身、语、意三处，而行邪行。

Bhikkhus, in the search to hurt the not learned ordinary man, in three instances falls to the wrong method, by body, words and mind.

Seyyathāpi, bhikkhave, puriso ādittaṃ tiṇukkaṃ sukkhe tiṇadāye nikkhipeyya; no ce hatthehi ca pādehi ca khippameva nibbāpeyya.

比丘们！譬如有人，将燃烧的草火炬，丢弃在干燥的草原上；如果不立即用手和脚扑灭它。

7. “Bhikkhus, like a man who has dropped a burning torch in a dried up grassland, had not quickly extinguished it with hands or feet,

Evañhi, bhikkhave, ye tiṇakaṭṭhanissitā pāṇā te anayabyasanaṃ āpajjeyyuṃ.

比丘们！那么，依赖草木生存的生灵，就会遭受不幸和毁灭。

by that the living things in the dried up grass would come to distress and destruction,

Evameva kho, bhikkhave, yo hi koci samaṇo vā brāhmaṇo vā uppannaṃ visamagataṃ saññaṃ na khippameva pajahati vinodeti byantīkaroti anabhāvaṃ gameti, so diṭṭhe ceva dhamme dukkhaṃ viharati savighātaṃ saupāyāsaṃ sapariḷāhaṃ; kāyassa ca bhedā paraṃ maraṇā duggati pāṭikaṅkhā.

比丘们！同样地，任何沙门或婆罗门，对于已生起的不良想法，如果不能立即舍弃、去除、灭除、使其不再存在，那么，他于现世就住在苦中，有恼害、有绝望、有热恼；并且身坏命终后，可以预期会投生到恶趣。

8. “In the same manner bhikkhus, whoever recluses or brahmins did not quickly dispel, chase away, destroy and made not to arise again, arisen disagreeable perceptions are here and now in trouble, with worries with burning and after death they could expect decrease.

二、 三寻之灭～

Sanidānaṃ, bhikkhave, uppajjati nekkhammavitakko, no anidānaṃ;

比丘们！出离寻的生起是有原因的，不是无原因的；

9. “Bhikkhus, non-sensual thoughts arise with a reason, not without.

sanidānaṃ uppajjati abyāpādavitakko, no anidānaṃ;

无瞋寻的生起是有原因的，不是无原因的；

Non-angry thoughts arise with a reason, not without.

sanidānaṃ uppajjati avihiṃsāvitakko, no anidānaṃ.

无害寻的生起是有原因的，不是无原因的。

Non-hurting thoughts arise with a reason, not without.

Kathañca, bhikkhave, sanidānaṃ uppajjati nekkhammavitakko, no anidānaṃ;

比丘们！什么叫做‘出离寻的生起是有原因的，不是无原因的；

10. “Bhikkhus, how do non-sensual thoughts arise with a reason, not without,

sanidānaṃ uppajjati abyāpādavitakko, no anidānaṃ;

无瞋寻的生起是有原因的，不是无原因的；
non-angry thoughts arise with a reason, not without,

sanidānaṃ uppajjati avihiṃsāvitakko, no anidānaṃ?

无害寻的生起是有原因的，不是无原因的’呢？

not hurting thoughts arise with a reason, not without?

1. 离爱寻之因 Nekkhamma

➊ Nekkhammadhātuṃ, bhikkhave, paṭicca uppajjati nekkhammasaññā, ➋ nekkhammasaññaṃ paṭicca uppajjati nekkhammasaṅkappo, ➌ nekkhammasaṅkappaṃ paṭicca uppajjati nekkhammacchando, ➍ nekkhammacchandaṃ paṭicca uppajjati nekkhammapariḷāho, ➎ nekkhammapariḷāhaṃ paṭicca uppajjati ➏ nekkhammapariyesanā;

比丘们！➊ 缘出离界，而生出离想；➋ 缘出离想，而生出离思维；➌ 缘出离思维，而生出离欲；➍ 缘出离欲，而生出离热恼；➎ 缘出离热恼，➏ 而生出离求。

11. “Bhikkhus, on account of the non-sensual element arise non-sensual perceptions. On account of non-sensual perceptions arise non-sensual thoughts. On account of non-sensual thoughts arise non-sensual interest. On account of non-sensual interest arise non-sensual burning. On account of non-sensual burning is a non-sensual search.

nekkhammapariyesanaṃ, bhikkhave, pariyesamāno sutavā ariyasāvako tīhi ṭhānehi sammā paṭipajjati – kāyena, vācāya, manasā.

比丘们！多闻圣弟子，在追求出离求时，由身、语、意三处，而行正行。

Bhikkhus, in the non-sensual search the learned noble disciple, in three instances falls to the right method, by body, words and mind.

2. 离瞋寻之因 Abyāpāda

➊ Abyāpādadhātuṃ, bhikkhave, paṭicca uppajjati abyāpādasaññā, ➋ abyāpādasaññaṃ paṭicca uppajjati ➌ abyāpādasaṅkappo…pe… ➍ abyāpādacchando… ➎ abyāpādapariḷāho… ➏ abyāpādapariyesanā,

比丘们！➊ 缘无瞋界，而生无瞋想；➋ 缘无瞋想，而生无瞋思维；➌ 缘无瞋思维，而生无瞋欲；➍ 缘无瞋欲，而生无瞋热恼；➎ 缘无瞋热恼，➏ 而生无瞋求。

12. “Bhikkhus, on account of the not angry element arise perceptions of non-anger On account of perceptions of non-anger arise non-angry thoughts. On account of non-angry thoughts arise the interest to be not angry. On account of the interest to be not angry arise no burnings of anger. On account of no burnings of anger is a search to be not angry.

abyāpādapariyesanaṃ, bhikkhave, pariyesamāno sutavā ariyasāvako tīhi ṭhānehi sammā paṭipajjati – kāyena, vācāya, manasā.

比丘们！多闻圣弟子，在追求无瞋求时，由身、语、意三处，而行正行。

Bhikkhus, in the search without anger the learned noble disciple in three instances falls to the right method, by body, words and mind.

3. 离害寻之因 Avihiṃsā

➊ Avihiṃsādhātuṃ, bhikkhave, paṭicca uppajjati avihiṃsāsaññā, ➋ avihiṃsāsaññaṃ paṭicca uppajjati avihiṃsāsaṅkappo, ➌ avihiṃsāsaṅkappaṃ paṭicca uppajjati avihiṃsāchando, ➍ avihiṃsāchandaṃ paṭicca uppajjati avihiṃsāpariḷāho, ➎ avihiṃsāpariḷāhaṃ paṭicca uppajjati ➏ avihiṃsāpariyesanā;

比丘们！➊ 缘无害界，而生无害想；➋ 缘无害想，而生无害思维；➌ 缘无害思维，而生无害欲；➍ 缘无害欲，而生无害热恼；➎ 缘无害热恼，➏ 而生无害求。

13. “Bhikkhus, on account of the non-hurting element arise non-hurting perceptions. On account of not hurting perceptions, arise not-hurting thoughts. On account of not-hurting thoughts arise the interest to not hurt On account of the not hurting interest arise a burning to not hurt On account of the burning, to not hurt, there is a search to not hurt.

avihiṃsāpariyesanaṃ, bhikkhave, pariyesamāno sutavā ariyasāvako tīhi ṭhānehi sammā paṭipajjati – kāyena, vācāya, manasā.

比丘们！多闻圣弟子，在追求无害求时，由身、语、意三处，而行正行。

Bhikkhus, in the search to not hurt the learned noble disciple, in three instances falls to the right method, by body, words and mind.

Seyyathāpi, bhikkhave, puriso ādittaṃ tiṇukkaṃ sukkhe tiṇadāye nikkhipeyya; tamenaṃ hatthehi ca pādehi ca khippameva nibbāpeyya.

比丘们！譬如有人，将燃烧的草火炬，丢弃在干燥的草原上；如果他能立即用手和脚扑灭它。

14. “Bhikkhua, like a man who has dropped a burning torch in a dried up grassland, had quickly extinguished it with hands or feet,

Evañhi, bhikkhave, ye tiṇakaṭṭhanissitā pāṇā te na anayabyasanaṃ āpajjeyyuṃ.

比丘们！那么，依赖草木生存的生灵，就不会遭受不幸和毁灭。

by that the living things in the dried up grass would not come to distress and destruction,

Evameva kho, bhikkhave, yo hi koci samaṇo vā brāhmaṇo vā uppannaṃ visamagataṃ saññaṃ khippameva pajahati vinodeti byantīkaroti anabhāvaṃ gameti, so diṭṭhe ceva dhamme sukhaṃ viharati avighātaṃ anupāyāsaṃ apariḷāhaṃ; kāyassa ca bhedā paraṃ maraṇā sugati pāṭikaṅkhā”ti.

比丘们！同样地，任何沙门或婆罗门，对于已生起的不良想法，如果能立即舍弃、去除、灭除、使其不再存在，那么，他于现世就住在乐中，无恼害、无绝望、无热恼；并且身坏命终后，可以预期会投生到善趣。”

15. “In the same manner bhikkhus, whoever recluses or brahmins quickly dispelled, chased away, destroyed and made not to arise again, arisen disagreeable perceptions are here and now not in trouble, without worries without burning and after death they could expect increase.

Dutiyaṃ.

三寻有因 ～惭愧品‧第二经终

With a Reason: the Second.

～《界相应‧惭愧品‧Sanidānasutta 三寻有因》(SN 14.12, 96)

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2565.8.27 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/3. Dhātusaṃyutta 界相应 (SN 14, 85-123)/3.2 Dutiyavagga 惭愧品 (SN 14.11-22, 95-106)”

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【经名】 3.2.3 Giñjakāvasathasutta 砖瓦之家无明界 (SN 14.13, 97)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Giñjakāvasathasuttaṃ

砖瓦之家无明界 A House of Bricks

第三经 ✩ 砖瓦之家无明界 Giñjakāvasathasuttaṃ / A House of Bricks (SN 14.13, 97)

✩ 印度社会，阶级制度——四种姓 Cattāro Vaṇṇa

➀ 婆罗门族 Brāhmaṇa （传说从梵天口中生出，意为净行者，是四个世袭种姓阶级中最高位的，以学习吠陀、主持祭祀为职业，是古印度一切知识和祭祀的垄断者）；

➁ 刹帝利族 Khattiya （传说从梵天臂中生出，意为田主，王族、武士阶级，又称王种，掌管政治、军事）；

➂ 吠舍族 Vessa （传说从梵天腿中生出，意为庶民、商贾、农人，从事农牧工商的平民阶级）；

➃ 首陀罗族 Sudda （传说从梵天脚中生出，意为农人，奴隶阶级，终身侍奉前三种姓，不得学习梵文、吠陀经、接受“精神再生”成年礼，故称一生族，是四个种姓等级中最低的阶级）；

➄ 贱民 Hīna-vaṇṇa = 旃陀罗 Caṇḍāla （四个种姓之外，被剥夺种姓的人，意为凶恶、不祥，地位低于首陀罗，指父亲为首陀罗、母亲为婆罗门的混血后代，以搬运尸体、清理粪便为业。在路上行走时，必须摇动铃铛、手杖或竹竿，标示自己，以免他人接触到他们的‘污秽’；也称为还俗者， Hīnāyāvatta 转为卑劣，即贱民）。

卍　　　　卍　　　　卍

✩ 大、小乘之说——源于“教团梵化、种姓歧视”

➊ 古代，婆罗门僧侣，按照肤色，所编造出的

“旧种姓制度 Vaṇṇa”，其目的是——

对被征服者的压迫、保持血统纯净，以及，巩固祭祀垄断者（婆罗门）、“统治阶级”（刹帝利）等贵族的特权与利益。

➋ 佛陀认为“四姓平等”——

“人种”并无优劣、只有“道德”有优劣，这在当时，让“种姓制度”的理论，站不住脚。

➌ 第八世纪，印度教徒（新婆罗门教），巧妙地将“宗教”优劣，与“职业 Kamma、种姓 Vaṇṇa、出生 Jāti”贵贱，联系起来、延伸解释，俨然成为近代“新种姓制度 Caste”及“亚种姓 Sub-Caste”的雏型；大、小乘之说，即是源于这种～社会背景、分工制度、教团梵化、种姓歧视下的产物。

当然，也就违背佛法：

“人人，生而平等”的根本精神了！

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☆ 大乘教徒，使用卑劣（Hīna）、还俗者（Hīnāyāvatta 转为卑劣），来形容小乘（ Hīna-yāna ），并且自称大乘（ Mahā-yāna ），有一部分是根据本经，又融合了婆罗门教➊ 上梵（从梵天口生，代表贵族或大乘）、➋ 下梵（从梵天脚生，代表贱民或小乘）的思想，所推论出来的结果。

☆ 无明界（⑴ 卑劣界、⑵ 平庸界、⑶ 胜妙界） ➾ 想象、见解、寻思、意图、希求、誓愿、品性、言论 ➾ ⑴ 卑劣语、⑵ 平庸语、⑶ 胜妙语 ➾ 受生 ⑴ 卑劣处、⑵ 平庸处、⑶ 胜妙处。

﹝第十三卷 ➲﹞ 97. Ekaṃ samayaṃ bhagavā ñātike viharati giñjakāvasathe.

有一次，世尊住在那提迦的砖瓦房。

1. At one time the Blessed One was living in a house of bricks of his relations.

Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

当时，世尊召唤比丘们：

“比丘们！”

那些比丘回答世尊：

“是的，大德！”

世尊这样说：

2. From there the Blessed One addressed the bhikkhus: “Bhikkhus.” And those bhikkhus said “Yes, venerable sir.”

3. The Blessed One said:

“Dhātuṃ, bhikkhave, paṭicca uppajjati saññā, uppajjati diṭṭhi, uppajjati vitakko”ti.

“比丘们！缘于界，生起想，生起见，生起寻思。”

“Bhikkhus, on account of elements arise perceptions, then arise views and then thoughts.”

Evaṃ vutte, āyasmā kaccāno [saddho kaccāno (ka.)] bhagavantaṃ etadavoca – “yāyaṃ, bhante, diṭṭhi – ‘asammāsambuddhesu sammāsambuddhā’ti, ayaṃ nu kho, bhante, diṭṭhi kiṃ paṭicca paññāyatī”ti?

这样说后，具信的尊者迦旃延对世尊说：“大德！这种见解——‘认为非正等觉者为正等觉者’，大德！这种见解是缘于什么而被了知呢？”

4. When this was said venerable Saddha Kaccāyana said to the Blessed One: “Venerable sir, is it getting established in the view, that the not rightfully enlightened ones are rightfully enlightened. Venerable sir, how is this view pointed out?”

☆ “无明界”的大宇宙 ―➢ 即使“光速”，也跑不完！

“Mahati kho esā, kaccāna, dhātu yadidaṃ avijjādhātu.

“迦旃延！此界广大，这就是无明界。

5. “Kaccāyana, of elements, the element of ignorance is the worst.

⑴ ➊ Hīnaṃ, kaccāna, dhātuṃ paṭicca uppajjati ➋ hīnā saññā, ➌ hīnā diṭṭhi, ➍ hīno vitakko, ➎ hīnā cetanā, ➏ hīnā patthanā, ➐ hīno paṇidhi, ➑ hīno puggalo, ➒ hīnā vācā;

迦旃延！缘于卑劣的界，生起：➋ 卑劣的想、➌ 卑劣的见、➍ 卑劣的寻思、➎ 卑劣的意图、➏ 卑劣的希求、➐ 卑劣的誓愿、➑ 卑劣的个人（品性）、➒ 卑劣的言语；

6. “Kaccāyana, on account of the inferior element arise inferior perceptions, inferior views, inferior thoughts, inferior intentions, inferior aspirations and an inferior person is born with inferior words,

hīnaṃ ⓵ ācikkhati ⓶ deseti ⓷ paññapeti ⓸ paṭṭhapeti ⓹ vivarati ⓺ vibhajati ⓻ uttānīkaroti; hīnā tassa upapattīti vadāmi.

他：⓵ 述说、⓶ 教导、⓷ 施设、⓸ 确立、⓹ 解说、⓺ 分辨、⓻ 阐明卑劣的事物；我说：‘他的再生之处也是卑劣的。’

he explains, teaches, points out, establishes and makes clear the inferior. I say, this is the arising of the inferior.

⑵ Majjhimaṃ, kaccāna, dhātuṃ paṭicca uppajjati majjhimā saññā, majjhimā diṭṭhi, majjhimo vitakko, majjhimā cetanā, majjhimā patthanā, majjhimo paṇidhi, majjhimo puggalo, majjhimā vācā;

迦旃延！缘于中等的界，生起：➋ 中等的想、➌ 中等的见、➍ 中等的寻思、➎ 中等的意图、➏ 中等的希求、➐ 中等的誓愿、➑ 中等的个人（品性）、➒ 中等的言语；

7. “Kaccāyana, on account of the middling element arise middling perceptions, middling views, middling thoughts, middling intentions, middling aspirations and a middling person is born with middling words,

majjhimaṃ ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti; majjhimā tassa upapattīti vadāmi.

他：⓵ 述说、⓶ 教导、⓷ 施设、⓸ 确立、⓹ 解说、⓺ 分辨、⓻ 阐明中等的事物；我说：‘他的再生之处也是中等的。’

he explains, teaches, points out, establishes and makes clear the middling. I say, this is the arising of the middling.

⑶ Paṇītaṃ, kaccāna, dhātuṃ paṭicca uppajjati paṇītā saññā, paṇītā diṭṭhi, paṇīto vitakko, paṇītā cetanā, paṇītā patthanā, paṇīto paṇidhi, paṇīto puggalo, paṇītā vācā;

迦旃延！缘于胜妙的界，生起：➋ 胜妙的想、➌ 胜妙的见、➍ 胜妙的寻思、➎ 胜妙的意图、➏ 胜妙的希求、➐ 胜妙的誓愿、➑ 胜妙的个人（品性）、➒ 胜妙的言语；

8. “Kaccāyana, on account of the exalted element arise exalted perceptions, exalted views, exalted thoughts, exalted intentions, exalted aspirations and an exalted person is born with exalted words,

paṇītaṃ ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti; paṇītā tassa upapattīti vadāmī”ti.

他：⓵ 述说、⓶ 教导、⓷ 施设、⓸ 确立、⓹ 解说、⓺ 分辨、⓻ 阐明胜妙的事物；我说：‘他的再生之处也是胜妙的。’”

he explains, teaches, points out, establishes and makes clear the exalted. I say, this is the arising of the exalted.”

Tatiyaṃ.

砖瓦之家无明界 ～惭愧品‧第三经终

A House of Bricks: the Third.

～《界相应‧惭愧品‧Giñjakāvasathasutta 砖瓦之家无明界》(SN 14.13, 97)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2565.8.27 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/3. Dhātusaṃyutta 界相应 (SN 14, 85-123)/3.2 Dutiyavagga 惭愧品 (SN 14.11-22, 95-106)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.4 Hīnādhimuttikasutta 劣意志与善意志 (SN 14.14, 98)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Hīnādhimuttikasuttaṃ

劣意志与善意志 The Inferior Inclination

第四经 ✩ 劣意志与善意志 Hīnādhimuttikasuttaṃ / The Inferior Inclination (SN 14.14, 98)

☆ 所谓“卑劣”与“胜善”意志——是指“道德善恶”的优劣，而且，人人平等。

﹝第十四卷 ➲﹞ 98. Sāvatthiyaṃ viharati…pe…

有一次，世尊住舍卫城。当时，世尊说：

1. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthī.

“dhātusova [dhātuso (sī. pī.) ayañca paṭhamārambhavākyeyeva, na sabbattha. tīsu pana addhāsu ca upamāsaṃsandananigamanaṭṭhāne ca idaṃ pāṭhanānattaṃ natthi], bhikkhave, sattā saṃsandanti samenti.

“比丘们！众生依其界而聚合、交往。

2. “Bhikkhus, beings get together and agree according to the elements.

Hīnādhimuttikā hīnādhimuttikehi saddhiṃ saṃsandanti samenti;

有卑劣倾向的众生，与有卑劣倾向的众生聚合、交往；

Those with inferior inclinations get together and agree with others of inferior inclinations

kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṃ saṃsandanti samenti”.

有胜善倾向的众生，与有胜善倾向的众生聚合、交往。

and those with virtuous inclinations get together and agree with others of virtuous inclinations.

“Atītampi kho [khosaddo sī. syā. kaṃ. pī. potthakesu natthi], bhikkhave, addhānaṃ dhātusova [īdisesu ṭhānesu pāṭhanānattaṃ natthi] sattā saṃsandiṃsu samiṃsu.

➊ 比丘们！在过去世，众生也是依其界而聚合、交往。

3. “Bhikkhus, even in the past beings got together and agreed according to the elements.

Hīnādhimuttikā hīnādhimuttikehi saddhiṃ saṃsandiṃsu samiṃsu;

有卑劣倾向的众生，与有卑劣倾向的众生聚合、交往；

Those with inferior inclinations got together and agreed with others of inferior inclinations

kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṃ saṃsandiṃsu samiṃsu.

有胜善倾向的众生，与有胜善倾向的众生聚合、交往。

and those with virtuous inclinations got together and agreed with others of virtuous inclinations.

“Anāgatampi kho [khosaddo sī. syā. kaṃ. pī. potthakesu natthi], bhikkhave, addhānaṃ dhātusova [īdisesu ṭhānesu pāṭhanānattaṃ natthi] sattā saṃsandissanti samessanti.

➋ 比丘们！在未来世，众生也将依其界而聚合、交往。

4. “Bhikkhus, even in the future beings will get together and agree according to the elements.

Hīnādhimuttikā hīnādhimuttikehi saddhiṃ saṃsandissanti samessanti;

有卑劣倾向的众生，将与有卑劣倾向的众生聚合、交往；

Those with inferior inclinations will get together and agree with others of inferior inclinations

kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṃ saṃsandissanti samessanti.

有胜善倾向的众生，将与有胜善倾向的众生聚合、交往。

and those with virtuous inclinations will get together and agree with others of virtuous inclinations.

“Etarahipi kho [khosaddo sī. syā. kaṃ. pī. potthakesu natthi], bhikkhave, paccuppannaṃ addhānaṃ dhātusova [īdisesu ṭhānesu pāṭhanānattaṃ natthi] sattā saṃsandanti samenti.

➌ 比丘们！在现在世，众生也是依其界而聚合、交往。

5. “Bhikkhus, even at present beings get together and agree according to the elements.

Hīnādhimuttikā hīnādhimuttikehi saddhiṃ saṃsandanti samenti;

有卑劣倾向的众生，与有卑劣倾向的众生聚合、交往；

Those with inferior inclinations get together and agree with others of inferior inclinations

kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṃ saṃsandanti samentī”ti.

有胜善倾向的众生，与有胜善倾向的众生聚合、交往。”

and those with virtuous inclinations get together and agree with others of virtuous inclinations.

Catutthaṃ.

劣意志与善意志 ～惭愧品‧第四经终

The Inferior Inclination: the Fourth.

～《界相应‧惭愧品‧Hīnādhimuttikasutta 劣意志与善意志》(SN 14.14, 98)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2565.8.27 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/3. Dhātusaṃyutta 界相应 (SN 14, 85-123)/3.2 Dutiyavagga 惭愧品 (SN 14.11-22, 95-106)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.5 Caṅkamasutta 俱经行处 (SN 14.15, 99)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Caṅkamasuttaṃ

俱经行处 Thoughtfully Walking

第五经 ✩ 俱经行处 Caṅkamasuttaṃ / Thoughtfully Walking (SN 14.15, 99)

☆ “卑劣”或“胜善”意志 ➾ 道德善恶的“优或劣”，不论过去、现在、未来，会影响团体或个人，并且，会互相吸引、物以类聚！

﹝第十五卷 ➲﹞ 99. Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate.

有一次，世尊住在王舍城的灵鹫山。

1. At one time, the Blessed One lived among the Gijjha peaks in Rajagaha.

Tena kho pana samayena āyasmā sāriputto sambahulehi bhikkhūhi saddhiṃ bhagavato avidūre caṅkamati;

➀ 当时，尊者舍利弗与众多比丘一起，在离世尊不远处经行。

2. At that time, venerable Sāriputta was walking thoughtfully in the vicinity of the Blessed One followed by many bhikkhus.

āyasmāpi kho mahāmoggallāno sambahulehi bhikkhūhi saddhiṃ bhagavato avidūre caṅkamati;

➁ 尊者大目犍连也与众多比丘一起，在离世尊不远处经行。

3. Venerable Mahāmoggallāna was walking thoughtfully in the vicinity of the Blessed One followed by many bhikkhus.

āyasmāpi kho mahākassapo sambahulehi bhikkhūhi saddhiṃ bhagavato avidūre caṅkamati;

➂ 尊者大迦叶也与众多比丘一起，在离世尊不远处经行。

4. Venerable Mahākassapa was walking thoughtfully in the vicinity of the Blessed One followed by many bhikkhus.

āyasmāpi kho anuruddho sambahulehi bhikkhūhi saddhiṃ bhagavato avidūre caṅkamati;

➃ 尊者阿那律也与众多比丘一起，在离世尊不远处经行。

5. Venerable Anuruddha was walking thoughtfully in the vicinity of the Blessed One followed by many bhikkhus.

āyasmāpi kho puṇṇo mantāniputto sambahulehi bhikkhūhi saddhiṃ bhagavato avidūre caṅkamati;

➄ 尊者富楼那·弥多罗尼子也与众多比丘一起，在离世尊不远处经行。

6. Venerable Puṇṇa Mantāniputta was walking thoughtfully in the vicinity of the Blessed One followed by many bhikkhus.

āyasmāpi kho upāli sambahulehi bhikkhūhi saddhiṃ bhagavato avidūre caṅkamati;

➅ 尊者优波离也与众多比丘一起，在离世尊不远处经行。

7. Venerable Upāli was walking thoughtfully in the vicinity of the Blessed One followed by many bhikkhus.

āyasmāpi kho ānando sambahulehi bhikkhūhi saddhiṃ bhagavato avidūre caṅkamati;

➆ 尊者阿难也与众多比丘一起，在离世尊不远处经行。

8. Venerable Ānanda was walking thoughtfully in the vicinity of the Blessed One followed by many bhikkhus.

devadattopi kho sambahulehi bhikkhūhi saddhiṃ bhagavato avidūre caṅkamati.

➇ 提婆达多也与众多比丘一起，在离世尊不远处经行。

9. Devadatta too was walking thoughtfully in the vicinity of the Blessed One followed by many bhikkhus.

Atha kho bhagavā bhikkhū āmantesi –

这时，世尊召唤比丘们说：

10. Then the Blessed One addressed the bhikkhus:

“passatha no tumhe, bhikkhave, sāriputtaṃ sambahulehi bhikkhūhi saddhiṃ caṅkamantan”ti?

➀ “比丘们！你们看见舍利弗与众多比丘一起经行吗？”

“Bhikkhus, do you see Sāriputta walking thoughtfully followed by many bhikkhus?”

“Evaṃ, bhante”.

“是的，大德！”

“Yes, venerable sir.”

“Sabbe kho ete, bhikkhave, bhikkhū mahāpaññā.

“比丘们！所有这些比丘，都是【大智慧】者。”

“Bhikkhus, all those bhikkhus are very wise.

Passatha no tumhe, bhikkhave, moggallānaṃ sambahulehi bhikkhūhi saddhiṃ caṅkamantan”ti?

➁ “比丘们！你们看见目犍连与众多比丘一起经行吗？”

11. “Bhikkhus, do you see Moggallāna walking thoughtfully, followed by many bhikkhus?”

“Evaṃ, bhante”.

“是的，大德！”

“Yes, venerable sir.”

“Sabbe kho ete, bhikkhave, bhikkhū mahiddhikā.

“比丘们！所有这些比丘，也都是【大神通力】者。”

“Bhikkhus, all those bhikkhus have great psychic powers.

Passatha no tumhe, bhikkhave, kassapaṃ sambahulehi bhikkhūhi saddhiṃ caṅkamantan”ti?

➂ “比丘们！你们看见迦叶与众多比丘一起经行吗？”

12. “Bhikkhus, do you see Kassapa walking thoughtfully, followed by many bhikkhus?”

“Evaṃ, bhante”.

“是的，大德！”

“Yes, venerable sir.”

“Sabbe kho ete, bhikkhave, bhikkhū dhutavādā.

“比丘们！所有这些比丘，也都是【头陀行】者。”

“Bhikkhus, all those bhikkhus observe austerities.”

Passatha no tumhe, bhikkhave, anuruddhaṃ sambahulehi bhikkhūhi saddhiṃ caṅkamantan”ti?

➃ “比丘们！你们看见阿那律与众多比丘一起经行吗？”

13. “Bhikkhus, do you see Anuruddha walking thoughtfully, followed by many bhikkhus?”

“Evaṃ, bhante”.

“是的，大德！”

“Yes, venerable sir.”

“Sabbe kho ete, bhikkhave, bhikkhū dibbacakkhukā.

“比丘们！所有这些比丘，也都是【天眼】者。”

“Bhikkhus, all those bhikkhus have developed the divine eye.

Passatha no tumhe, bhikkhave, puṇṇaṃ mantāniputtaṃ sambahulehi bhikkhūhi saddhiṃ caṅkamantan”ti?

➄ “比丘们！你们看见富楼那·弥多罗尼子与众多比丘一起经行吗？”

14. “Bhikkhus, do you see Puṇṇa Mantāniputta walking thoughtfully, followed by many bhikkhus?”

“Evaṃ, bhante”.

“是的，大德！”

“Yes, venerable sir.”

“Sabbe kho ete, bhikkhave, bhikkhū dhammakathikā.

“比丘们！所有这些比丘，都是【说法】者。”

“Bhikkhus, all those bhikkhus converse about ethical problems.

Passatha no tumhe, bhikkhave, upāliṃ sambahulehi bhikkhūhi saddhiṃ caṅkamantan”ti?

➅ “比丘们！你们看见优波离与众多比丘一起经行吗？”

15. “Bhikkhus, do you see Upāli walking thoughtfully, followed by many bhikkhus?”

“Evaṃ, bhante”.

“是的，大德！”

“Yes, venerable sir.”

“Sabbe kho ete, bhikkhave, bhikkhū vinayadharā.

“比丘们！所有这些比丘，都是【持律】者。”

“Bhikkhus, all those bhikkhus know the discipline.

Passatha no tumhe, bhikkhave, ānandaṃ sambahulehi bhikkhūhi saddhiṃ caṅkamantan”ti?

➆ “比丘们！你们看见阿难与众多比丘一起经行吗？”

16. “Bhikkhus, do you see Ānanda walking thoughtfully, followed by many bhikkhus?”

“Evaṃ, bhante”.

“是的，大德！”

“Yes, venerable sir.”

“Sabbe kho ete, bhikkhave, bhikkhū bahussutā.

“比丘们！所有这些比丘，都是【博学多闻】者。”

“Bhikkhus, all those bhikkhus are learned.

Passatha no tumhe, bhikkhave, devadattaṃ sambahulehi bhikkhūhi saddhiṃ caṅkamantan”ti?

➇ “比丘们！你们看见提婆达多与众多比丘一起经行吗？”

17. “Bhikkhus, do you see Devadatta walking thoughtfully, followed by many bhikkhus?”

“Evaṃ, bhante”.

“是的，大德！”

“Yes, venerable sir.”

“Sabbe kho ete, bhikkhave, bhikkhū pāpicchā”.

“比丘们！所有这些比丘，都是【恶欲】者。

“Bhikkhus, all those bhikkhus are with evil desires.”

“Dhātusova, bhikkhave, sattā saṃsandanti samenti.

比丘们！众生依其界而聚合、交往。

18. “Bhikkhus, beings get together and agree according to the elements.

Hīnādhimuttikā hīnādhimuttikehi saddhiṃ saṃsandanti samenti;

有‘卑劣’倾向者，与有‘卑劣’倾向者聚合、交往。

Those with inferior inclinations get together and agree with others of inferior inclinations

kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṃ saṃsandanti samenti.

有‘胜善’倾向者，与有‘胜善’倾向者聚合、交往。

and those with virtuous inclinations get together and agree with others of virtuous inclinations.

Atītampi kho, bhikkhave, addhānaṃ dhātusova sattā saṃsandiṃsu samiṃsu.

➊ 比丘们！在过去世，众生也是依其界而聚合、交往。

19. “Bhikkhus, even in the past beings got together and agreed according to the elements.

Hīnādhimuttikā hīnādhimuttikehi saddhiṃ saṃsandiṃsu samiṃsu;

有‘卑劣’倾向者，与有‘卑劣’倾向者聚合、交往；

Those with inferior inclinations got together and agreed with others of inferior inclinations

kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṃ saṃsandiṃsu samiṃsu.

有‘胜善’倾向者，与有‘胜善’倾向者聚合、交往。

and those with virtuous inclinations got together and agreed with others of virtuous inclinations.

“Anāgatampi kho, bhikkhave, addhānaṃ dhātusova sattā saṃsandissanti samessanti.

➋ 比丘们！在未来世，众生也将依其界而聚合、交往。

20. “Bhikkhus, even in the future beings will get together and agree according to the elements.

Hīnādhimuttikā hīnādhimuttikehi saddhiṃ saṃsandissanti samessanti;

有‘卑劣’倾向者，将与有‘卑劣’倾向者聚合、交往；

Those with inferior inclinations will get together and agree with others of inferior inclinations

kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṃ saṃsandissanti samessanti.

有‘胜善’倾向者，将与有‘胜善’倾向者聚合、交往。

and those with virtuous inclinations will get together and agree with others of virtuous inclinations.

“Etarahipi kho, bhikkhave, paccuppannaṃ addhānaṃ dhātusova sattā saṃsandanti samenti.

➌ 比丘们！在现在世，众生也是依其界而聚合、交往。

21. “Bhikkhus, even at present beings get together and agree according to the elements.

Hīnādhimuttikā hīnādhimuttikehi saddhiṃ saṃsandanti samenti;

有‘卑劣’倾向者，与有‘卑劣’倾向者聚合、交往；

Those with inferior inclinations get together and agree with others of inferior inclinations

kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṃ saṃsandanti samentī”ti.

有‘胜善’倾向者，与有‘胜善’倾向者聚合、交往。”

and those with virtuous inclinations get together and agree with others of virtuous inclinations.”

Pañcamaṃ.

俱经行处 ～惭愧品‧第五经终

Thoughtfully Walking: the Fifth.

～《界相应‧惭愧品‧Caṅkamasutta 俱经行处》(SN 14.15, 99)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2565.8.27 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/3. Dhātusaṃyutta 界相应 (SN 14, 85-123)/3.2 Dutiyavagga 惭愧品 (SN 14.11-22, 95-106)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.6 Sagāthāsutta 胜劣偈颂经 (SN 14.16, 100)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Sagāthāsuttaṃ

胜劣偈颂经 With a Stanza

第六经 ✩ 胜劣偈颂经 Sagāthāsuttaṃ / With a Stanza (SN 14.16, 100)

☆ 过去、现在、未来 ➾ “全息”宇宙的“因果观”，超越时空；并不需要，“有漏”的：阿赖耶识、种子、空性……作为“载体”！

☆ “卑劣”或“胜善”意志 ➾ 完全取决个人抉择，是精进，或懈怠，别人无法帮你负责！如果妄想：佛会送你去极乐世界？必然，是你对佛，与极乐世界的误解！

﹝第十六卷 ➲﹞ 100. Sāvatthiyaṃ viharati…pe…

有一次，世尊住舍卫城。当时，世尊说：

1. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthī.

“dhātusova, bhikkhave, sattā saṃsandanti samenti. Hīnādhimuttikā hīnādhimuttikehi saddhiṃ saṃsandanti samenti.

➊ “比丘们！众生，与界在一起，相关联、相和合；‘卑劣’意志，与‘卑劣’意志在一起，相关联、相和合。

2. “Bhikkhus, beings get together and agree according to the elements. Those with inferior inclinations get together and agree with others of inferior inclination.

Atītampi kho, bhikkhave, addhānaṃ dhātusova sattā saṃsandiṃsu samiṃsu. Hīnādhimuttikā hīnādhimuttikehi saddhiṃ saṃsandiṃsu samiṃsu”.

比丘们！众生在过去世，也与界在一起，相关联、相和合；‘卑劣’意志，与‘卑劣’意志在一起，相关联、相和合。

3. “Bhikkhus, even in the past beings got together and agreed according to the elements. Those with inferior inclinations got together and agreed with others of inferior inclinations.

“Anāgatampi kho, bhikkhave, addhānaṃ dhātusova sattā saṃsandissanti samessanti. Hīnādhimuttikā hīnādhimuttikehi saddhiṃ saṃsandissanti samessanti.

比丘们！众生在未来世，也与界在一起，相关联、相和合；‘卑劣’意志，与‘卑劣’意志在一起，相关联、相和合。

4. “Bhikkhus, in the future too beings will get together and agree according to the elements. Those with inferior inclinations will get together and agree with others of inferior inclinations.

“Etarahipi kho, bhikkhave, paccuppannaṃ addhānaṃ dhātusova sattā saṃsandanti samenti. Hīnādhimuttikā hīnādhimuttikehi saddhiṃ saṃsandanti samenti.

比丘们！众生在现在世，也与界在一起，相关联、相和合；‘卑劣’意志，与‘卑劣’意志在一起，相关联、相和合。

5. “Bhikkhus, in the present too beings get together and agree according to the elements. Those with inferior inclinations get together and agree with others of inferior inclinations.

“Seyyathāpi, bhikkhave, gūtho gūthena saṃsandati sameti;

比丘们！譬如粪与粪，相关联、相和合；

6. “Bhikkhus, like excreta get together and agree with excreta,

muttaṃ muttena saṃsandati sameti;

尿与尿，相关联、相和合；
urine get together and agree with urine,

kheḷo kheḷena saṃsandati sameti;

唾与唾，相关联、相和合；
saliva get together and agree with saliva,

pubbo pubbena saṃsandati sameti;

脓汁与脓汁，相关联、相和合；
pus get together and agree with pus,

lohitaṃ lohitena saṃsandati sameti;

血与血，相关联、相和合。

blood, get together and agree with blood.

evameva kho, bhikkhave, dhātusova [sabbatthapi evameva dissati] sattā saṃsandanti samenti. Hīnādhimuttikā hīnādhimuttikehi saddhiṃ saṃsandanti samenti.

比丘们！同理，众生，与界在一起，相关联、相和合；‘卑劣’意志，与‘卑劣’意志在一起，相关联、相和合。

In the same manner, beings get together and agree according to the elements. Those with inferior inclinations get together and agree with others of inferior inclinations.

Atītampi kho addhānaṃ…pe…

比丘们！众生在过去世，也与界在一起，相关联、相和合；‘卑劣’意志，与‘卑劣’意志在一起，相关联、相和合。

7. “Even in the past beings got together and agreed according to the elements. Those with inferior inclinations got together and agreed with others of inferior inclinations.

anāgatampi kho addhānaṃ…pe…

比丘们！众生在未来世，也与界在一起，相关联、相和合；‘卑劣’意志，与‘卑劣’意志在一起，相关联、相和合。

8. “In the future too beings will get together and agree according to the elements. Those with inferior inclinations will get together and agree with others of inferior inclinations.

etarahipi kho paccuppannaṃ addhānaṃ dhātusova sattā saṃsandanti samenti. Hīnādhimuttikā hīnādhimuttikehi saddhiṃ saṃsandanti samenti.

比丘们！众生在现在世，也与界在一起，相关联、相和合；‘卑劣’意志，与‘卑劣’意志在一起，相关联、相和合。

9. “And in the present too beings get together and agree according to the elements. Those with inferior inclinations get together and agree with others of inferior inclinations.”

“Dhātusova bhikkhave, sattā saṃsandanti samenti. Kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṃ saṃsandanti samenti.

➋ 比丘们！众生，与界在一起，相关联、相和合；‘胜善’意志，与‘胜善’意志在一起，相关联、相和合。

10. Bhikkhus, beings get together and agree according to the elements. Those with virtuous inclinations get together and agree with others of virtuous inclinations.

Atītampi kho, bhikkhave, addhānaṃ dhātusova sattā saṃsandiṃsu samiṃsu. Kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṃ saṃsandiṃsu samiṃsu.

比丘们！众生在过去世，也与界在一起，相关联、相和合；‘胜善’意志，与‘胜善’意志在一起，相关联、相和合。

11. Bhikkhus, even in the past beings got together and agreed according to the elements. Those with virtuous inclinations got together and agreed with others of virtuous inclinations.

“Anāgatampi kho, bhikkhave, addhānaṃ…pe…

比丘们！众生在未来世，也与界在一起，相关联、相和合；‘胜善’意志，与‘胜善’意志在一起，相关联、相和合。

12. Bhikkhus, in the future too beings will get together and agree according to the elements. Those with virtuous inclinations will get together and agree with others of virtuous inclinations.

etarahipi kho, bhikkhave, paccuppannaṃ addhānaṃ dhātusova sattā saṃsandanti samenti. Kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṃ saṃsandanti samenti.

比丘们！众生在现在世，也与界在一起，相关联、相和合；‘胜善’意志，与‘胜善’意志在一起，相关联、相和合。

13. Bhikkhus, in the present too beings get together and agree according to the elements. Those with virtuous inclinations get together and agree with others of virtuous inclinations.

“Seyyathāpi, bhikkhave, khīraṃ khīrena saṃsandati sameti;

比丘们！譬如乳与乳，相关联、相和合；

14. Bhikkhus, like curd get together and agree with curd,

telaṃ telena saṃsandati sameti;

油与油，相关联、相和合；
oil get together and agree with oil,

sappi sappinā saṃsandati sameti;

熟酥与熟酥，相关联、相和合；
ghee get together and agree with ghee,

madhu madhunā saṃsandati sameti;

蜜与蜜，相关联、相和合。

honey get together and agree with honey,

phāṇitaṃ phāṇitena saṃsandati sameti;

糖与糖，相关联、相和合。

molasses get together and agree with molasses.

evameva kho, bhikkhave, dhātusova sattā saṃsandanti samenti. Kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṃ saṃsandanti samenti.

比丘们！同理，众生，与界在一起，相关联、相和合；‘胜善’意志，与‘胜善’意志在一起，相关联、相和合。

In the same manner, beings get together and agree according to the elements. Those with virtuous inclinations get together and agree with others of virtuous inclinations.

Atītampi kho addhānaṃ…

比丘们！众生在过去世，也与界在一起，相关联、相和合；‘胜善’意志，与‘胜善’意志在一起，相关联、相和合。

15. Even in the past beings got together and agreed according to the elements. Those with virtuous inclinations, got together and agreed with others of virtuous inclinations.

anāgatampi kho addhānaṃ…

比丘们！众生在未来世，也与界在一起，相关联、相和合；‘胜善’意志，与‘胜善’意志在一起，相关联、相和合。

16. In the future too beings will get together and agree according to the elements. Those with virtuous inclinations will get together and agree with others of virtuous inclinations.

etarahipi kho paccuppannaṃ addhānaṃ dhātusova sattā saṃsandanti samenti. Kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṃ saṃsandanti samentī”ti. Idamavoca bhagavā.

比丘们！众生在现在世，也与界在一起，相关联、相和合；‘胜善’意志，与‘胜善’意志在一起，相关联、相和合。”世尊这样说完。

17. And in the present too beings get together and agree according to the elements. Those with virtuous inclinations get together and agree with others of virtuous inclinations.

Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

➌ 善逝这样说过后，导师又接着说了这些：

“Saṃsaggā vanatho jāto, asaṃsaggena chijjati;

“由接触生起贪欲林，由不接触而被切断；

Parittaṃ dārumāruyha, yathā sīde mahaṇṇave.

如同登上小木片，必沉没于大海中。

“Evaṃ kusītamāgamma, sādhujīvipi sīdati;

同样，依于懒惰者，善生活者也沉没；

Tasmā taṃ parivajjeyya, kusītaṃ hīnavīriyaṃ.

因此，应避开懒惰、缺乏精进的人。

“Pavivittehi ariyehi, pahitattehi jhāyīhi [jhāyihi (sī.), jhāyibhi (syā. kaṃ.)];

应与独住、圣者、自我努力、禅修者，

Niccaṃ āraddhavīriyehi, paṇḍitehi sahāvase”ti.

恒常发起精进的贤智者共住。”

[Chaṭṭhaṃ.]

胜劣偈颂经 ～惭愧品‧第六经终

With a Stanza: the Sixth.

～《界相应‧惭愧品‧Sagāthāsutta 胜劣偈颂经》(SN 14.16, 100)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2565.8.27 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/3. Dhātusaṃyutta 界相应 (SN 14, 85-123)/3.2 Dutiyavagga 惭愧品 (SN 14.11-22, 95-106)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.7 Assaddhasaṃsandanasutta 与不信俱 (SN 14.17, 101)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Assaddhasaṃsandanasuttaṃ

与不信俱 The Without Faith

第七经 ✩ 与不信俱 Assaddhasaṃsandanasuttaṃ / The Without Faith (SN 14.17, 101)

☆ ➀ 不信 ➾ ➁ 无惭 ➾ ➂ 无愧 ➾ ➃ 无闻 ➾ ➄ 懈怠 ➾ ➅ 失念 ➾ ➆ 无慧（源于不信）──过去世 ➾ 现在世 ➾ 未来世──➊ 正信 ➾ ➋ 有惭 ➾ ➌ 有愧 ➾ ➍ 多闻 ➾ ➎ 精勤 ➾ ➏ 正念 ➾ ➐ 有慧（源于正信）。

﹝第十七卷 ➲﹞ 101. Sāvatthiyaṃ viharati…pe…

有一次，世尊住舍卫城。当时，世尊说：

1. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthī.

“dhātusova, bhikkhave, sattā saṃsandanti samenti.

“比丘们！众生，与界在一起，相关联、相和合。

2. “Bhikkhus, beings get together and agree according to the elements.

Assaddhā assaddhehi saddhiṃ saṃsandanti samenti;

➀ 不信者，与不信者在一起，相关联、相和合。

3. “Those without faith, agree with others without faith.

ahirikā ahirikehi saddhiṃ saṃsandanti samenti;

➁ 无惭者，与无惭者在一起，相关联、相和合。

Those without shame, agree with others without shame.

anottappino anottappīhi saddhiṃ saṃsandanti samenti;

➂ 无愧者，与无愧者在一起，相关联、相和合。

Those without remorse agree with others without remorse.

appassutā appassutehi saddhiṃ saṃsandanti samenti;

➃ 少闻者，与少闻者在一起，相关联、相和合。

Those who have learned little agree with others who have learned little.

kusītā kusītehi saddhiṃ saṃsandanti samenti;

➄ 懈怠者，与懈怠者在一起，相关联、相和合。

The lazy agree with the lazy.

muṭṭhassatino muṭṭhassatīhi saddhiṃ saṃsandanti samenti;

➅ 失念者，与失念者在一起，相关联、相和合。

The not mindful agree with the not mindful.

duppaññā duppaññehi saddhiṃ saṃsandanti samenti”.

➆ 无慧者，与无慧者在一起，相关联、相和合。

And those lacking in wisdom agree with others lacking in wisdom.

4. “Those with faith, agree with others with faith. Those with shame, agree with others with shame. Those with remorse agree with others with remorse. Those who have learned much agree with others who have learned much. Those with aroused effort agree with others with aroused effort. The mindful agree with the mindful. And the wise agree with others who are wise.

“Atītampi kho, bhikkhave, addhānaṃ dhātusova sattā saṃsandiṃsu samiṃsu.

比丘们！众生在过去世，也与界在一起，相关联、相和合。

5. “Bhikkhus, in the past too beings got together and agreed according to the elements.

Assaddhā assaddhehi saddhiṃ saṃsandiṃsu samiṃsu;

➀ 不信者，与不信者在一起，相关联、相和合。

“Those without faith, agreed with others without faith.

ahirikā ahirikehi saddhiṃ saṃsandiṃsu samiṃsu;

➁ 无惭者，与无惭者在一起，相关联、相和合。

Those without shame, agreed with others without shame.

anottappino anottappīhi saddhiṃ saṃsandiṃsu samiṃsu;

➂ 无愧者，与无愧者在一起，相关联、相和合。

Those without remorse agreed with others without remorse.

appassutā appassutehi saddhiṃ saṃsandiṃsu samiṃsu;

➃ 少闻者，与少闻者在一起，相关联、相和合。

Those who had learned little, agreed with others who had learned little.

kusītā kusītehi saddhiṃ saṃsandiṃsu samiṃsu;

➄ 懈怠者，与懈怠者在一起，相关联、相和合。

The lazy agreed with the lazy.

muṭṭhassatino muṭṭhassatīhi saddhiṃ saṃsandiṃsu samiṃsu;

➅ 失念者，与失念者在一起，相关联、相和合。

The not mindful agreed with the not mindful.

duppaññā duppaññehi saddhiṃ saṃsandiṃsu samiṃsu”.

➆ 无慧者，与无慧者在一起，相关联、相和合。

And those lacking in wisdom agreed with others lacking in wisdom.

“Anāgatampi kho, bhikkhave, addhānaṃ dhātusova sattā saṃsandissanti samessanti.

比丘们！众生在未来世，也与界在一起，相关联、相和合。

6. “Bhikkhus, in the future too beings will get together and agree according to the elements.

Assaddhā assaddhehi saddhiṃ saṃsandissanti samessanti;

➀ 不信者，与不信者在一起，相关联、相和合。

“Those without faith will agree with others without faith.

ahirikā ahirikehi saddhiṃ saṃsandissanti samessanti;

➁ 无惭者，与无惭者在一起，相关联、相和合。

Those without shame, will agree with others without shame.

anottappino anottappīhi saddhiṃ…pe…

➂ 无愧者，与无愧者在一起相关联，相和合。

Those without remorse will agree with others without remorse.

appassutā appassutehi saddhiṃ…pe…

➃ 少闻者，与少闻者在一起，相关联、相和合。

Those who had learned little will agree with others who had learned little.

kusītā kusītehi saddhiṃ…pe…

➄ 懈怠者，与懈怠者在一起，相关联、相和合。

The lazy will agree with the lazy.

muṭṭhassatino muṭṭhassatīhi saddhiṃ…pe…

➅ 失念者，与失念者在一起，相关联、相和合。

The not mindful will agree with the not mindful.

duppaññā duppaññehi saddhiṃ saṃsandissanti samessan”ti.

➆ 无慧者，与无慧者在一起，相关联、相和合。

And those lacking in wisdom will agree with others lacking in wisdom.

“Etarahipi kho, bhikkhave, paccuppannaṃ addhānaṃ dhātusova sattā saṃsandanti samenti.

比丘们！众生在现在世，也与界在一起，相关联、相和合。

7. “Bhikkhus, at present too beings get together and agree according to the elements.

Assaddhā assaddhehi saddhiṃ saṃsandanti samenti;

➀ 不信者，与不信者在一起，相关联、相和合。

“Those without faith, agree with others without faith.

ahirikā ahirikehi saddhiṃ…pe…

➁ 无惭者，与无惭者在一起，相关联、相和合。

Those without shame, agree with others without shame.

anottappino anottappīhi saddhiṃ…pe…

➂ 无愧者，与无愧者在一起，相关联、相和合。

Those without remorse agree with others without remorse.

appassutā appassutehi saddhiṃ…pe…

➃ 少闻者，与少闻者在一起，相关联、相和合。

Those who have learned little agree with others who have learned little.

kusītā kusītehi saddhiṃ…pe…

➄ 懈怠者，与懈怠者在一起，相关联、相和合。

The lazy agree with the lazy.

muṭṭhassatino muṭṭhassatīhi saddhiṃ saṃsandanti samenti;

➅ 失念者，与失念者在一起，相关联、相和合。

The not mindful agree with the not mindful.

duppaññā duppaññehi saddhiṃ saṃsandanti samen”ti.

➆ 无慧者，与无慧者在一起，相关联、相和合。

And those lacking in wisdom agree with others lacking in wisdom.

“Dhātusova, bhikkhave, sattā saṃsandanti samenti.

比丘们！众生，与界在一起，相关联、相和合。

8. “Bhikkhus, beings get together and agree according to elements.

Saddhā saddhehi saddhiṃ saṃsandanti samenti;

➊ 有信者，与有信者在一起，相关联、相和合。

Those with faith agree with others with faith.

hirimanā hirimanehi saddhiṃ saṃsandanti samenti;

➋ 有惭者，与有惭者在一起，相关联、相和合。

Those with shame, agree with others with shame.

ottappino ottappīhi saddhiṃ saṃsandanti samenti;

➌ 有愧者，与有愧者在一起，相关联、相和合。

Those with remorse agree with others, with remorse.

bahussutā bahussutehi saddhiṃ saṃsandanti samenti;

➍ 多闻者，与多闻者在一起，相关联、相和合。

Those who have learned much agree with others who have learned much.

āraddhavīriyā āraddhavīriyehi saddhiṃ saṃsandanti samenti;

➎ 精勤者，与精勤者在一起，相关联、相和合。

Those with aroused effort agree with others with aroused effort.

upaṭṭhitassatino upaṭṭhitassatīhi saddhiṃ saṃsandanti samenti;

➏ 具念者，与具念者在一起，相关联、相和合。

The mindful agree with the mindful.

paññavanto paññavantehi saddhiṃ saṃsandanti samenti.

➐ 有慧者，与有慧者在一起，相关联、相和合。

And the wise agree with others who are wise.

Atītampi kho, bhikkhave, addhānaṃ…pe…

比丘们！众生在过去世，也与界在一起，相关联、相和合。

➊ 有信者，与有信者在一起，相关联、相和合。

➋ 有惭者，与有惭者在一起，相关联、相和合。

➌ 有愧者，与有愧者在一起，相关联、相和合。

➍ 多闻者，与多闻者在一起，相关联、相和合。

➎ 精勤者，与精勤者在一起，相关联、相和合。

➏ 具念者，与具念者在一起，相关联、相和合。

➐ 有慧者，与有慧者在一起，相关联、相和合。

9. “Bhikkhus, in the past too beings got together and agreed according to the elements.

“Those with faith, agreed with others with faith. Those with shame, agreed with others with shame. Those with remorse agreed with others with remorse. Those who had learned much, agreed with others who had learned much. Those with aroused effort agreed with others with aroused effort. The mindful agreed with the mindful. And the wise agreed with other wise ones.

anāgatampi kho, bhikkhave…pe…

比丘们！众生在未来世，也与界在一起，相关联、相和合。

➊ 有信者，与有信者在一起，相关联、相和合。

➋ 有惭者，与有惭者在一起，相关联、相和合。

➌ 有愧者，与有愧者在一起，相关联、相和合。

➍ 多闻者，与多闻者在一起，相关联、相和合。

➎ 精勤者，与精勤者在一起，相关联、相和合。

➏ 具念者，与具念者在一起，相关联、相和合。

➐ 有慧者，与有慧者在一起，相关联、相和合。

10. “Bhikkhus, in the future too beings will get together and agree according to the elements.

“Those with faith will agree with others with faith. The shameful, will agree with the shameful. Those with remorse will agree with others who have remorse. Those who have learned much will agree with others who have learned much. Those with aroused effort will agree with others who have aroused effort. The mindful will agree with the mindful. And the wise will agree with the wise.

etarahipi kho, bhikkhave, paccuppannaṃ addhānaṃ dhātusova sattā saṃsandanti samenti.

比丘们！众生在现在世，也与界在一起，相关联、相和合。

11. “Bhikkhus, at present too beings get together and agree according to the elements.

Saddhā saddhehi saddhiṃ saṃsandanti samenti…pe… paññavanto paññavantehi saddhiṃ saṃsandanti samentī”ti.

➊ 有信者，与有信者在一起，相关联、相和合。

➋ 有惭者，与有惭者在一起，相关联、相和合。

➌ 有愧者，与有愧者在一起，相关联、相和合。

➍ 多闻者，与多闻者在一起，相关联、相和合。

➎ 精勤者，与精勤者在一起，相关联、相和合。

➏ 具念者，与具念者在一起，相关联、相和合。

➐ 有慧者，与有慧者在一起，相关联、相和合。”

“Those with faith, agree with others with faith. Those with shame, agree with others with shame. Those with remorse agree with others with remorse. Those who have learned much agree with others who have learned much. Those with aroused effort agree with the aroused effort. The mindful agree with the mindful. And the wise agree with the wise.”

Sattamaṃ.

与不信俱 ～惭愧品‧第七经终

The Without Faith: the Seventh.

～《界相应‧惭愧品‧Assaddhasaṃsandanasutta 与不信俱》(SN 14.17, 101)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2565.8.27 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/3. Dhātusaṃyutta 界相应 (SN 14, 85-123)/3.2 Dutiyavagga 惭愧品 (SN 14.11-22, 95-106)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.8 Assaddhamūlakasutta 源于不信 (SN 14.18, 102)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Assaddhamūlakasuttaṃ

源于不信 From the Root Unrighteousness

第八经 ✩ 源于不信 Assaddhamūlakasuttaṃ / From the Root Unrighteousness (SN 14.18, 102)

☆ 不信 ➾ ➀ 无惭 ➾ ➁ 无愧 ➾ ➂ 无闻 ➾ ➃ 懈怠 ➾ ➄ 失念 ➾ 无慧（源于不信）──过去世 ➾ 现在世 ➾ 未来世──正信 ➾ ➊ 有惭 ➾ ➋ 有愧 ➾ ➌ 多闻 ➾ ➍ 精勤 ➾ ➎ 正念 ➾ 有慧（源于正信）。

﹝第十八卷 ➲﹞ 102. Sāvatthiyaṃ viharati…pe…

有一次，世尊住舍卫城。当时，世尊说：

1. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthī.

“dhātusova, bhikkhave, sattā saṃsandanti samenti.

“➊ 比丘们！众生，与界在一起，相关联、相和合。

2. “Bhikkhus, beings get together and agree according to the elements.

Assaddhā assaddhehi saddhiṃ saṃsandanti samenti;

不信者，与不信者在一起，相关联、相和合。

“Those without faith, agree with others without faith.

ahirikā ahirikehi saddhiṃ saṃsandanti samenti;

【无惭者】与无惭者在一起，相关联、相和合。

Those without shame, agree with others without shame

duppaññā duppaññehi saddhiṃ saṃsandanti samenti;

无慧者，与无慧者在一起，相关联、相和合。

and those lacking wisdom with others lacking wisdom.

saddhā saddhehi saddhiṃ saṃsandanti samenti;

有信者，与有信者在一起，相关联、相和合。

Those with faith, agree with others with faith.

hirimanā hirimanehi saddhiṃ saṃsandanti samenti;

【有惭者】与有惭者在一起，相关联、相和合。

Those with shame, agree with others with shame

paññavanto paññavantehi saddhiṃ saṃsandanti samenti.

有慧者，与有慧者在一起，相关联、相和合。

and the wise with the wise.

Atītampi kho, bhikkhave, addhānaṃ dhātusova sattā saṃsandiṃsu samiṃsu…pe…

比丘们！众生在过去世，也与界在一起，相关联、相和合……。

3. “Bhikkhus, even in the past, beings got together and agreed according to the elements.

“Those without faith, agreed with others without faith. Those without shame agreed with others without shame and those lacking wisdom, with others lacking wisdom. Those with faith agreed with others with faith. Those with shame, agreed with others with shame and the wise with the wise.

anāgatampi kho, bhikkhave, addhānaṃ dhātusova sattā saṃsandissanti samessanti…pe….

比丘们！众生在未来世，也与界在一起，相关联、相和合……。

4. “Bhikkhus, even in the future, beings will get together and agree according to the elements.

“Those without faith will agree with others without faith. Those without shame will agree with others without shame and those lacking wisdom with others lacking wisdom. Those with faith will agree with others with faith. Those with shame will agree with others with shame and the wise with the wise.

“Etarahipi kho, bhikkhave, paccuppannaṃ addhānaṃ dhātusova sattā saṃsandanti samenti.

比丘们！众生在现在世，也与界在一起，相关联、相和合。

5. “Bhikkhus, even at present beings get together and agree according to the elements.

Assaddhā assaddhehi saddhiṃ saṃsandanti samenti;

不信者，与不信者在一起，相关联、相和合。

“Those without faith, agree with others without faith.

ahirikā ahirikehi saddhiṃ saṃsandanti samenti,

【无惭者】与无惭者在一起，相关联、相和合。

Those without shame, agree with others without shame

duppaññā duppaññehi saddhiṃ saṃsandanti samenti;

无慧者，与无慧者在一起，相关联、相和合。

and those lacking wisdom with others lacking wisdom.

saddhā saddhehi saddhiṃ saṃsandanti samenti;

有信者，与有信者在一起，相关联、相和合。

Those with faith, agree with others with faith.

hirimanā hirimanehi saddhiṃ saṃsandanti samenti;

【有惭者】与有惭者在一起，相关联、相和合。

Those with shame, agree with others with shame

paññavanto paññavantehi saddhiṃ saṃsandanti samentīti. (1)

有慧者，与有慧者在一起，相关联、相和合。

and the wise with the wise.

“Dhātusova, bhikkhave, sattā saṃsandanti samenti.

➋ 比丘们！众生，与界在一起，相关联、相和合。

6. “Bhikkhus, beings get together and agree according to the elements.

Assaddhā assaddhehi saddhiṃ saṃsandanti samenti;

不信者，与不信者在一起，相关联、相和合。

“Those without faith, agree with others without faith.

anottappino anottappīhi saddhiṃ saṃsandanti samenti;

【无愧者】与无愧者在一起，相关联、相和合。

Those without remorse, agree with others without remorse

duppaññā duppaññehi saddhiṃ saṃsandanti samenti;

无慧者，与无慧者在一起，相关联、相和合。

and those lacking wisdom with others lacking wisdom.

saddhā saddhehi saddhiṃ saṃsandanti samenti;

有信者，与有信者在一起，相关联、相和合。

Those with faith, agree with others with faith.

ottappino ottappīhi saddhiṃ saṃsandanti samenti;

【有愧者】与有愧者在一起，相关联、相和合。

Those with remorse, agree with others with remorse

paññavanto paññavantehi saddhiṃ saṃsandanti samenti…pe…

有慧者，与有慧者在一起，相关联、相和合。

比丘们！众生在过去世，也与界在一起，相关联、相和合……。

比丘们！众生在未来世，也与界在一起，相关联、相和合……。

比丘们！众生在现在世，也与界在一起，相关联、相和合。

不信者，与不信者在一起，相关联、相和合。

【无愧者】与无愧者在一起，相关联、相和合。

无慧者，与无慧者在一起，相关联、相和合。

有信者，与有信者在一起，相关联、相和合。

【有愧者】与有愧者在一起，相关联、相和合。

有慧者，与有慧者在一起，相关联、相和合。

and the wise with the wise.

7. “Bhikkhus, even in the past, beings got together and agreed according to the elements.

“Those without faith, agreed with others without faith. Those without remorse agreed with others without remorse and those lacking wisdom, with others lacking wisdom. Those with faith agreed with others with faith. Those with remorse, agreed with others with remorse and the wise with the wise.

8. “Bhikkhus, even in the future, beings will get together and agree according to the elements.

“Those without faith will agree with others without faith. Those without remorse will agree with others without remorse and those lacking wisdom with others lacking wisdom. Those with faith will agree with others with faith. Those with remorse will agree with others with remorse and the wise with the wise.

9. “Bhikkhus, even at present beings get together and agree according to the elements.

“Those without faith, agree with others without faith. Those without remorse agree with others without remorse and those lacking wisdom with others lacking wisdom. Those with faith, agree with others with faith. Those with remorse agree with others with remorse and the wise with the wise.

paṭhamavāro viya vitthāretabbo. (2)

（如第一段经文详说。）

“Dhātusova, bhikkhave…pe…

➌ 比丘们！众生，与界在一起，相关联、相和合。

assaddhā assaddhehi saddhiṃ saṃsandanti samenti;

不信者，与不信者在一起，相关联、相和合。

10. “Those without faith, agree with others without faith.

appassutā appassutehi saddhiṃ saṃsandanti samenti;

【少闻者】与少闻者在一起，相关联、相和合。

Those with little learning, agree with others with little learning

duppaññā duppaññehi saddhiṃ saṃsandanti samenti;

无慧者，与无慧者在一起，相关联、相和合。

and those lacking wisdom with others lacking wisdom.

saddhā saddhehi saddhiṃ saṃsandanti samenti;

有信者，与有信者在一起，相关联、相和合。

Those with faith agree with others with faith.

bahussutā bahussutehi saddhiṃ saṃsandanti samenti,

【多闻者】与多闻者在一起，相关联、相和合。

The learned agree with the learned,

paññavanto paññavantehi saddhiṃ saṃsandanti samenti…pe…. (3)

有慧者，与有慧者在一起，相关联、相和合。

比丘们！众生在过去世，也与界在一起，相关联、相和合……。

比丘们！众生在未来世，也与界在一起，相关联、相和合……。

比丘们！众生在现在世，也与界在一起，相关联、相和合。

不信者，与不信者在一起，相关联、相和合。

【少闻者】与少闻者在一起，相关联、相和合。

无慧者，与无慧者在一起，相关联、相和合。

有信者，与有信者在一起，相关联、相和合。

【多闻者】与多闻者在一起，相关联、相和合。

有慧者，与有慧者在一起，相关联、相和合。

and the wise agree with the wise.

11. “Bhikkhus, even in the past, beings got together and agreed according to the elements ... re ...

12. “Bhikkhus, even in the future, beings will get together and agree according to the elements ... re ...

13. “Bhikkhus, even at present beings get together and agree according to the elements ... re ...

“Dhātusova, bhikkhave…pe…

➍ 比丘们！众生，与界在一起，相关联、相和合。

assaddhā assaddhehi saddhiṃ saṃsandanti samenti;

不信者，与不信者在一起，相关联、相和合。

14. “Those without faith agree with others without faith.

kusītā kusītehi saddhiṃ saṃsandanti samenti;

【懈怠者】与懈怠者在一起，相关联、相和合。

The lazy agree with the lazy,

duppaññā duppaññehi saddhiṃ saṃsandanti samenti;

无慧者，与无慧者在一起，相关联、相和合。

those lacking wisdom with others lacking wisdom.

saddhā saddhehi saddhiṃ saṃsandanti samenti;

有信者，与有信者在一起，相关联、相和合。

Those with faith agree with others with faith.

āraddhavīriyā āraddhavīriyehi saddhiṃ saṃsandanti samenti;

【精勤者】与精勤者在一起，相关联、相和合。

Those with aroused effort agree with others with aroused effort

paññavanto paññavantehi saddhiṃ saṃsandanti samenti…pe…. (4)

有慧者，与有慧者在一起，相关联、相和合。

比丘们！众生在过去世，也与界在一起，相关联、相和合……。

比丘们！众生在未来世，也与界在一起，相关联、相和合……。

比丘们！众生在现在世，也与界在一起，相关联、相和合。

不信者，与不信者在一起，相关联、相和合。

【懈怠者】与懈怠者在一起，相关联、相和合。

无慧者，与无慧者在一起，相关联、相和合。

有信者，与有信者在一起，相关联、相和合。

【精勤者】与精勤者在一起，相关联、相和合。

有慧者，与有慧者在一起，相关联、相和合。

and the wise agree with the wise.

15. “Bhikkhus, even in the past, beings got together and agreed according to the elements ... re ...

16. “Bhikkhus, even in the future, beings will get together and agree according to the elements ... re ...

17. “Bhikkhus, even at present beings get together and agree according to the elements ... re ...

“Dhātusova, bhikkhave…pe…

➎ 比丘们！众生，与界在一起，相关联、相和合。

assaddhā assaddhehi saddhiṃ saṃsandanti samenti;

不信者，与不信者在一起，相关联、相和合。

18. “Those without faith, agree with others without faith.

muṭṭhassatino muṭṭhassatīhi saddhiṃ saṃsandanti samenti;

【失念者】与失念者在一起，相关联、相和合。

The not mindful agree with the not mindful.

duppaññā duppaññehi saddhiṃ saṃsandanti samenti;

无慧者，与无慧者在一起，相关联、相和合。

Those not wise with others who are not wise.

saddhā saddhehi saddhiṃ saṃsandanti samenti;

有信者，与有信者在一起，相关联、相和合。

Those with faith agree with others who have faith.

upaṭṭhitassatino upaṭṭhitassatīhi saddhiṃ saṃsandanti samenti;

【具念者】与具念者在一起，相关联、相和合。

Those with mindfulness established agree with others who have established mindfulness

paññavanto paññavantehi saddhiṃ saṃsandanti samentīti…pe…. (5)

有慧者，与有慧者在一起，相关联、相和合。

比丘们！众生在过去世，也与界在一起，相关联、相和合……。

比丘们！众生在未来世，也与界在一起，相关联、相和合……。

比丘们！众生在现在世，也与界在一起，相关联、相和合。

不信者，与不信者在一起，相关联、相和合。

【失念者】与失念者在一起，相关联、相和合。

无慧者，与无慧者在一起，相关联、相和合。

有信者，与有信者在一起，相关联、相和合。

【具念者】与具念者在一起，相关联、相和合。

有慧者，与有慧者在一起，相关联、相和合。”

and the wise agree with the wise.

19. “Bhikkhus, even in the past, beings got together and agreed according to the elements ... re ...

16. “Bhikkhus, even in the future, beings will get together and agree according to the elements ... re ...

17. “Bhikkhus, even at present beings get together and agree according to the elements ... re ...

Aṭṭhamaṃ.

源于不信 ～惭愧品‧第八经终

From the Root Unrighteousness: the Eighth.

～《界相应‧惭愧品‧Assaddhamūlakasutta 源于不信》(SN 14.18, 102)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2565.8.27 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/3. Dhātusaṃyutta 界相应 (SN 14, 85-123)/3.2 Dutiyavagga 惭愧品 (SN 14.11-22, 95-106)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.9 Ahirikamūlakasutta 源于无惭 (SN 14.19, 103)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Ahirikamūlakasuttaṃ

源于无惭 From the Root Shamelessness

第九经 ✩ 源于无惭 Ahirikamūlakasuttaṃ / From the Root Shamelessness (SN 14.19, 103)

☆ 无惭 ➾ ➀ 无愧 ➾ ➁ 无闻 ➾ ➂ 懈怠 ➾ ➃ 失念 ➾ 无慧（源于无惭）──过去世 ➾ 现在世 ➾ 未来世──有惭 ➾ ➊ 有愧 ➾ ➋ 多闻 ➾ ➌ 精勤 ➾ ➍ 正念 ➾ 有慧（源于有惭）。

﹝第十九卷 ➲﹞ 103. Sāvatthiyaṃ viharati…pe…

有一次，世尊住舍卫城。当时，世尊说：

1. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthī.

“dhātusova…pe…

➊ “比丘们！众生，与界在一起，相关联、相和合。

2. “Bhikkhus, beings get together and agree according to the elements.

ahirikā ahirikehi saddhiṃ saṃsandanti samenti,

无惭者，与无惭者在一起，相关联、相和合。

Those without shame, agree with others without shame.

anottappino anottappīhi saddhiṃ saṃsandanti samenti,

【无愧者】与无愧者在一起，相关联、相和合。

Those without remorse, agree with others without remorse

duppaññā duppaññehi saddhiṃ saṃsandanti samenti;

无慧者，与无慧者在一起，相关联、相和合。

and those lacking wisdom with others lacking wisdom.

hirimanā hirimanehi saddhiṃ sasandanti samenti,

有惭者，与有惭者在一起，相关联、相和合。

Those with shame, agree with others with shame

ottappino ottappīhi saddhiṃ saṃsandanti samenti,

【有愧者】与有愧者在一起，相关联、相和合。

Those with remorse, agree with others with remorse

paññavanto paññavantehi saddhiṃ saṃsandanti samenti…pe…. (1)

有慧者，与有慧者在一起，相关联、相和合。

比丘们！众生在过去世，也与界在一起，相关联、相和合……。

比丘们！众生在未来世，也与界在一起，相关联、相和合……。

比丘们！众生在现在世，也与界在一起，相关联、相和合……。

有慧者，与有慧者在一起，相关联、相和合。

and the wise with the wise. Bhikkhus, even in the past ... re ... Even in the future ... re ... And even at present, too ... re ...

➋ 比丘们！众生，与界在一起，相关联、相和合。

“Ahirikā ahirikehi saddhiṃ saṃsandanti samenti,

无惭者，与无惭者在一起，相关联、相和合。

3. “The shameless agree with the shameless.

appassutā appassutehi saddhiṃ saṃsandanti samenti,

【少闻者】与少闻者在一起，相关联、相和合。

Those with little learning agree with others with little learning,

duppaññā duppaññehi saddhiṃ saṃsandanti samenti;

无慧者，与无慧者在一起，相关联、相和合。

those lacking in wisdom with others who lack wisdom.

hirimanā hirimanehi saddhiṃ saṃsandanti samenti,

有惭者，与有惭者在一起，相关联、相和合。

Those who have shame agree with others who have shame,

bahussutā bahussutehi saddhiṃ saṃsandanti samenti,

【多闻者】与多闻者在一起，相关联、相和合。

the learned agree with the learned

paññavanto paññavantehi saddhiṃ saṃsandanti samenti…pe…. (2)

有慧者，与有慧者在一起，相关联、相和合。

比丘们！众生在过去世，也与界在一起，相关联、相和合……。

比丘们！众生在未来世，也与界在一起，相关联、相和合……。

比丘们！众生在现在世，也与界在一起，相关联、相和合……。

有慧者，与有慧者在一起，相关联、相和合。

and the wise with the wise.

➌ 比丘们！众生，与界在一起，相关联、相和合。

“Ahirikā ahirikehi saddhiṃ saṃsandanti samenti,

无惭者，与无惭者在一起，相关联、相和合。

4. The shameless agree with the shameless.

kusītā kusītehi saddhiṃ saṃsandanti samenti,

【懈怠者】与懈怠者在一起，相关联、相和合。

The lazy agree with the lazy

duppaññā duppaññehi saddhiṃ saṃsandanti samenti;

无慧者，与无慧者在一起，相关联、相和合。

and those lacking in wisdom with others who lack wisdom.

hirimanā hirimanehi saddhiṃ saṃsandanti samenti,

有惭者，与有惭者在一起，相关联、相和合。

Those who have shame agree with others who have shame,

āraddhavīriyā āraddhavīriyehi saddhiṃ saṃsandanti samenti,

【精勤者】与精勤者在一起，相关联、相和合。

those with aroused effort agree with others who have aroused effort

paññavanto paññavantehi saddhiṃ saṃsandanti samenti…pe…. (3)

有慧者，与有慧者在一起，相关联、相和合。

比丘们！众生在过去世，也与界在一起，相关联、相和合……。

比丘们！众生在未来世，也与界在一起，相关联、相和合……。

比丘们！众生在现在世，也与界在一起，相关联、相和合……。

有慧者，与有慧者在一起，相关联、相和合。

and the wise agree with the wise.

➍ 比丘们！众生，与界在一起，相关联、相和合。

5. Bhikkhus, beings get together and agree according to the elements.

“Ahirikā ahirikehi saddhiṃ saṃsandanti samenti,

无惭者，与无惭者在一起，相关联、相和合。

Those without shame, agree with others without shame.

muṭṭhassatino muṭṭhassatīhi saddhiṃ saṃsandanti samenti,

【失念者】与失念者在一起，相关联、相和合。

Those without established mindfulness with others without established mindfulness

duppaññā duppaññehi saddhiṃ saṃsandanti samenti;

无慧者，与无慧者在一起，相关联、相和合。

and those not wise with others not wise.

hirimanā hirimanehi saddhiṃ saṃsandanti samenti,

有惭者，与有惭者在一起，相关联、相和合。

Those with shame, agree with others with shame

upaṭṭhitassatino upaṭṭhitassatīhi saddhiṃ saṃsandanti samenti,

【具念者】与具念者在一起，相关联、相和合。

Those without established mindfulness agree with others not established in mindfulness

paññavanto paññavantehi saddhiṃ saṃsandanti samentīti…pe…. (4)

有慧者，与有慧者在一起，相关联、相和合。

比丘们！众生在过去世，也与界在一起，相关联、相和合……。

比丘们！众生在未来世，也与界在一起，相关联、相和合……。

比丘们！众生在现在世，也与界在一起，相关联、相和合……。

有慧者，与有慧者在一起，相关联、相和合。”

and the wise agree with the wise.

6. “Bhikkhus, even in the past ... re ...

7. “Even in the future ... re ...

8. “And even at present, too, ... re ...

Navamaṃ.

源于无惭 ～惭愧品‧第九经终

From the Root Shamelessness: the Ninth.

～《界相应‧惭愧品‧Ahirikamūlakasutta 源于无惭》(SN 14.19, 103)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2565.8.27 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/3. Dhātusaṃyutta 界相应 (SN 14, 85-123)/3.2 Dutiyavagga 惭愧品 (SN 14.11-22, 95-106)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.10 Anottappamūlakasutta 源于无愧 (SN 14.20, 104)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Anottappamūlakasuttaṃ

源于无愧 With Roots in Non-remorse

第十经 ✩ 源于无愧 Anottappamūlakasuttaṃ / With Roots in Non-remorse (SN 14.20, 104)

☆ 无愧 ➾ ➀ 无闻 ➾ ➁ 懈怠 ➾ ➂ 失念 ➾ 无慧（源于无愧）──过去世 ➾ 现在世 ➾ 未来世──有愧 ➾ ➊ 多闻 ➾ ➋ 精勤 ➾ ➌ 正念 ➾ 有慧（源于有愧）。

﹝第二十卷 ➲﹞ 104. Sāvatthiyaṃ viharati…pe…

有一次，世尊住舍卫城。当时，世尊说：

1. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthī.

“dhātusova, bhikkhave, sattā saṃsandanti samenti.

➊ “比丘们！众生，与界在一起，相关联、相和合。

2. “Bhikkhus, beings get together and agree according to the elements.

Anottappino anottappīhi saddhiṃ saṃsandanti samenti;

无愧者，与无愧者在一起，相关联、相和合。

Those without remorse agree with others without remorse.

appassutā appassutehi saddhiṃ saṃsandanti samenti;

【少闻者】与少闻者在一起，相关联、相和合。

Those without much learning agree with others without much learning.

duppaññā duppaññehi saddhiṃ saṃsandanti samenti;

无慧者，与无慧者在一起，相关联、相和合。

Those not wise with others not wise.

ottappino ottappīhi saddhiṃ saṃsandanti samenti;

有愧者，与有愧者在一起，相关联、相和合。

Those with remorse agree with others with remorse.

bahussutā bahussutehi saddhiṃ saṃsandanti samenti;

【多闻者】与多闻者在一起，相关联、相和合。

Those with much learning agree with others with much learning.

paññavanto paññavantehi saddhiṃ saṃsandanti samenti…pe…. (1)

有慧者，与有慧者在一起，相关联、相和合。

比丘们！众生在过去世，也与界在一起，相关联、相和合……。

比丘们！众生在未来世，也与界在一起，相关联、相和合……。

比丘们！众生在现在世，也与界在一起，相关联、相和合……。

有慧者，与有慧者在一起，相关联、相和合。

The wise agree with the wise.

3. “Bhikkhus, even in the past ... re ...

4. “Even in the future ... re ...

5. “And even at present, too ... re …

6. “Bhikkhus, beings get together and agree according to the elements.

➋ 比丘们！众生，与界在一起，相关联、相和合。

“Anottappino anottappīhi saddhiṃ saṃsandanti samenti;

无愧者，与无愧者在一起，相关联、相和合。

Those without remorse agree with others without remorse.

kusītā kusītehi saddhiṃ saṃsandanti samenti;

【懈怠者】与懈怠者在一起，相关联、相和合。

The lazy agree with the lazy

duppaññā duppaññehi saddhiṃ saṃsandanti samenti;

无慧者，与无慧者在一起，相关联、相和合。

Those, not wise agree with others not wise.

ottappino ottappīhi saddhiṃ saṃsandanti samenti;

有愧者，与有愧者在一起，相关联、相和合。

Those with remorse agree with others with remorse.

āraddhavīriyā āraddhavīriyehi saddhiṃ saṃsandanti samenti;

【精勤者】与精勤者在一起，相关联、相和合。

Those with aroused effort agree with others with aroused effort.

paññavanto paññavantehi saddhiṃ saṃsandanti samenti…pe…. (2)

有慧者，与有慧者在一起，相关联、相和合。

比丘们！众生在过去世，也与界在一起，相关联、相和合……。

比丘们！众生在未来世，也与界在一起，相关联、相和合……。

比丘们！众生在现在世，也与界在一起，相关联、相和合……。

有慧者，与有慧者在一起，相关联、相和合。

The wise agree with the wise.

7. “Bhikkhus, even in the past ... re ...

8. “Even in the future ... re ...

9. “And even at present, too ... re ...

10. “Bhikkhus, beings get together and agree according to the elements.

➌ 比丘们！众生，与界在一起，相关联、相和合。

“Anottappino anottappīhi saddhiṃ saṃsandanti samenti;

无愧者，与无愧者在一起，相关联、相和合。

Those without remorse agree with others without remorse

muṭṭhassatino muṭṭhassatīhi saddhiṃ saṃsandanti samenti;

【失念者】与失念者在一起，相关联、相和合。

The not established in mindfulness agree with others not established in mindfulness.

duppaññā duppaññehi saddhiṃ saṃsandanti samenti;

无慧者，与无慧者在一起，相关联、相和合。

Those unwise, agree with others not wise.

ottappino ottappīhi saddhiṃ saṃsandanti samenti;

有愧者，与有愧者在一起，相关联、相和合。

Those with remorse agree with others with remorse.

upaṭṭhitassatino upaṭṭhitassatīhi saddhiṃ saṃsandanti samenti;

【具念者】与具念者在一起，相关联、相和合。

Those with established mindfulness agree with others who have established mindfulness.

paññavanto paññavantehi saddhiṃ saṃsandanti samentīti…pe…. (3)

有慧者，与有慧者在一起，相关联、相和合。

比丘们！众生在过去世，也与界在一起，相关联、相和合……。

比丘们！众生在未来世，也与界在一起，相关联、相和合……。

比丘们！众生在现在世，也与界在一起，相关联、相和合……。

有慧者，与有慧者在一起，相关联、相和合。”

The wise agree with the wise.

11. “Bhikkhus, even in the past ... re ...

12. “Even in the future ... re ...

13. “And even at present too ... re ...

Dasamaṃ.

源于无愧 ～惭愧品‧第十经终

With Roots in Non-remorse: the Tenth.

～《界相应‧惭愧品‧Anottappamūlakasutta 源于无愧》(SN 14.20, 104)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2565.8.27 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/3. Dhātusaṃyutta 界相应 (SN 14, 85-123)/3.2 Dutiyavagga 惭愧品 (SN 14.11-22, 95-106)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.11 Appassutamūlakasutta 源于少闻 (SN 14.21, 105)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Appassutamūlakasuttaṃ

源于少闻 Two On Account of Little Learning

第十一经 ✩ 源于少闻 Appassutamūlakasuttaṃ / Two On Account of Little Learning (SN 14.21, 105)

☆ 少闻 ➾ ➀ 懈怠 ➾ ➁ 失念 ➾ 无慧（源于少闻）──过去世 ➾ 现在世 ➾ 未来世──多闻 ➾ ➊ 精勤 ➾ ➋ 正念 ➾ 有慧（源于多闻）。

﹝第二十一卷 ➲﹞ 105. Sāvatthiyaṃ viharati…pe…

有一次，世尊住在舍卫城。那时，世尊说：

1. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthī.

“dhātusova, bhikkhave, sattā saṃsandanti samenti.

➊ “比丘们！众生会依循（自己的）界而聚集、结合在一起。

2. “Bhikkhus, beings get together and agree according to the elements.

Appassutā appassutehi saddhiṃ saṃsandanti samenti;

少闻的人，与少闻的人在一起，（他们）相互关联、和合。

Those with little learning agree with others with little leaning.

kusītā kusītehi saddhiṃ saṃsandanti samenti;

【懈怠的】与懈怠的人在一起，（他们）相互关联、和合。

The lazy agree with the lazy.

duppaññā duppaññehi saddhiṃ saṃsandanti samenti;

没有智慧的人，与没有智慧的人在一起，（他们）相互关联、和合。

Those not wise with others not wise.

bahussutā bahussutehi saddhiṃ saṃsandanti samenti;

多闻的人，与多闻的人在一起，（他们）相互关联、和合。

Those with much learning agree with others with much learning.

āraddhavīriyā āraddhavīriyehi saddhiṃ saṃsandanti samenti;

【精勤的】与精勤的人在一起，（他们）相互关联、和合。

Those who have aroused effort agree with those who have aroused effort.

paññavanto paññavantehi saddhiṃ saṃsandanti samenti…pe…. (1)

有智慧的人，与有智慧的人在一起，（他们）相互关联、和合。

比丘们！众生在过去世，也是依循（自己的）界而聚集、结合在一起……。

比丘们！众生在未来世，也将依循（自己的）界而聚集、结合在一起……。

比丘们！众生在现在世，也是依循（自己的）界而聚集、结合在一起……。

有智慧的人，与有智慧的人在一起，（他们）相互关联、和合。

The wise agree with the wise.

3. “Bhikkhus, even in the past ... re ...

4. “Even in the future ... re ...

5. “And even at present, too ... re …

6. “Bhikkhus, beings get together and agree according to the elements.

“Appassutā appassutehi saddhiṃ saṃsandanti samenti;

少闻的人，与少闻的人在一起，（他们）相互关联、和合。

Those with little learning agree with others with little learning.

muṭṭhassatino muṭṭhassatīhi saddhiṃ saṃsandanti samenti;

【失念的】与失念的人在一起，（他们）相互关联、和合。

Those without established mindfulness agree with others without mindfulness.

duppaññā duppaññehi saddhiṃ saṃsandanti samenti;

没有智慧的人，与没有智慧的人在一起，（他们）相互关联、和合。

The unwise agree with others not wise.

bahussutā bahussutehi saddhiṃ saṃsandanti samenti;

多闻的人，与多闻的人在一起，（他们）相互关联、和合。

Those with much learning agree with others who are learned.

upaṭṭhitassatino upaṭṭhitassatīhi saddhiṃ saṃsandanti samenti;

【具足正念的】与具足正念的人在一起，（他们）相互关联、和合。

Those with established mindfulness agree with others who have established mindfulness.

paññavanto paññavantehi saddhiṃ saṃsandanti samentīti…pe…. (2)

有智慧的人，与有智慧的人在一起，（他们）相互关联、和合。

比丘们！众生在过去世，也是依循（自己的）界而聚集、结合在一起……。

比丘们！众生在未来世，也将依循（自己的）界而聚集、结合在一起……。

比丘们！众生在现在世，也是依循（自己的）界而聚集、结合在一起……。

有智慧的人，与有智慧的人在一起，（他们）相互关联、和合。”

The wise agree with the wise.

7. “Bhikkhus, even in the past ... re ...

8. “Even in the future ... re ...

9. “And even at present too ... re ...

Ekādasamaṃ.

源于少闻 ～惭愧品‧第十一经终

Two On Account of Little Learning: the Eleventh.

～《界相应‧惭愧品‧Appassutamūlakasutta 源于少闻》(SN 14.21, 105)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2565.8.27 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/3. Dhātusaṃyutta 界相应 (SN 14, 85-123)/3.2 Dutiyavagga 惭愧品 (SN 14.11-22, 95-106)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.12 Kusītamūlakasutta 源于懈怠 (SN 14.22, 106)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

12. Kusītamūlakasuttaṃ

源于懈怠 The Lazy

第十二经 ✩ 源于懈怠 Kusītamūlakasuttaṃ / The Lazy (SN 14.22, 106)

☆ ➀ 懈怠 ➾ ➁ 失念 ➾ ➂ 无慧（源于懈怠）──过去世 ➾ 现在世 ➾ 未来世──➊ 精勤 ➾ ➋ 正念 ➾ ➌ 有慧（源于精勤）。

﹝第二十二卷 ➲﹞ 106. Sāvatthiyaṃ viharati…pe…

有一次，世尊住在舍卫城。那时，世尊说：

1. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthī.

“dhātusova, bhikkhave, sattā saṃsandanti samenti.

“比丘们！众生会依循（自己的）界而聚集、结合在一起。

2. “Bhikkhus, beings get together and agree according to the elements.

Kusītā kusītehi saddhiṃ saṃsandanti samenti;

➀ 懈怠的人，与懈怠的人在一起，（他们）相互关联、和合。

The lazy agree with the lazy.

muṭṭhassatino muṭṭhassatīhi saddhiṃ saṃsandanti samenti;

➁ 失念的人，与失念的人在一起，（他们）相互关联、和合。

The not established in mindfulness agree with others not established in mindfulness.

duppaññā duppaññehi saddhiṃ saṃsandanti samenti;

➂ 没有智慧的人，与没有智慧的人在一起，（他们）相互关联、和合。

Those unwise, agree with others not wise.

āraddhavīriyā āraddhavīriyehi saddhiṃ saṃsandanti samenti;

➊ 精勤的人，与精勤的人在一起，（他们）相互关联、和合。

Those with aroused effort agree with others with aroused effort.

upaṭṭhitassatino upaṭṭhitassatīhi saddhiṃ saṃsandanti samenti;

➋ 具足正念的人，与具足正念的人在一起，（他们）相互关联、和合。

Those with established mindfulness agree with others who have established mindfulness.

paññavanto paññavantehi saddhiṃ saṃsandanti samentīti…pe….

➌ 有智慧的人，与有智慧的人在一起，（他们）相互关联、和合。

比丘们！众生在过去世，也是依循（自己的）界而聚集、结合在一起……。

比丘们！众生在未来世，也将依循（自己的）界而聚集、结合在一起……。

比丘们！众生在现在世，也是依循（自己的）界而聚集、结合在一起……。

有智慧的人，与有智慧的人在一起，（他们）相互关联、和合。”

（遍观过去、现在、未来，一一都是如此、无不如此！）

The wise agree with the wise.

3. “Bhikkhus, even in the past ... re ...

4. “Even in the future ... re ...

5. “And even at present, too ... re ...

Dvādasamaṃ.

源于懈怠 ～惭愧品‧第十二经终

The Lazy: the Twelfth.

～《界相应‧惭愧品‧Kusītamūlakasutta 源于懈怠》(SN 14.22, 106)

卍　　　　卍　　　　卍

Dutiyo vaggo.

第二 惭愧品（终）

Here End of Chapter 2: the Second.

～《界相应‧Dutiyavaggo 惭愧品》(SN 14.11-22, 95-106)

Tassuddānaṃ –

十二经偈颂：

Sattimā sanidānañca, giñjakāvasathena ca;

七界三寻因 砖瓦无明家

Hīnādhimutti caṅkamaṃ, sagāthā assaddhasattamaṃ.

劣意经行处 偈颂不信七

Assaddhamūlakā pañca, cattāro ahirikamūlakā;

源于不信五 源于无惭四

Anottappamūlakā tīṇi, duve appassutena ca.

源于无愧三 源于少闻二

Kusītaṃ ekakaṃ vuttaṃ, suttantā tīṇi pañcakā;

源于懈怠一 三时说五经

Bāvīsati vuttā suttā, dutiyo vaggo pavuccatīti.

此二十二经 谓第二品终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2565.8.27 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/3. Dhātusaṃyutta 界相应 (SN 14, 85-123)/3.3 Kammapathavagga 善行品 (SN 14.23-29, 107-113)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.1 Asamāhitasutta 无定 (SN 14.23, 107)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Kammapathavaggo

善行品 (SN 14.23-29, 107-113)

第三品 ☞ 善行品 Kammapathavagga / Chapter 3 (SN 14.23-29, 107-113)

✩ 《善行品 Kammapathavaggo》简介～

《相应部经典‧界相应》的第三品，共七经。

✩ 善恶标准～【善恶有标准、胜劣非天定！】

“诸恶莫作、众善奉行、自净其意”是诸佛教导的核心！（过去诸佛的教导法迹）

➀ 恶行（导致轮回、苦难） ➾ 不信、无惭、无愧、无戒、无定、无慧、杀生、偷盗、邪淫、妄语、饮酒、挑拨离间、粗恶语、绮语、贪婪、恶意、邪见、邪思、邪语、邪业、邪命、邪精进、邪念、邪定、邪智、邪解脱。

➋ 善行（导致解脱、幸福） ➾ 正信、有惭、有愧、持戒、得定、有慧、离杀生、离偷盗、离邪淫、离妄语、离饮酒、离挑拨离间、离粗恶语、离绮语、无贪、善意、正见、正思、正语、正业、正命、正精进、正念、正定、正智、正解脱。

卍　　　　卍　　　　卍

1. Asamāhitasuttaṃ

无定 Not Concentrated

第一经 ✩ 无定 Asamāhitasuttaṃ / Not Concentrated (SN 14.23, 107)

☆ 七力 ➾ ⓵ 信力、⓶ 精进力、⓷ 惭力、⓸ 愧力、⓹ 念力、⓺ 定力、⓻ 慧力。

☆ 有学五力 ➾ ➊ 信力、➋ 惭力、➌ 愧力、➍ 精进力、➎ 慧力 ➾ 如来五力。

☆ ➀ 不信 ➾ ➁ 无惭 ➾ ➂ 无愧 ➾ ➃ 【无定】 ➾ ➄ 无慧（源于不信）──过去世 ➾ 现在世 ➾ 未来世──➊ 正信 ➾ ➋ 有惭 ➾ ➌ 有愧 ➾ ➍ 【得定】 ➾ ➎ 有慧（源于正信）。

﹝第二十三卷 ➲﹞ 107. Sāvatthiyaṃ viharati…pe…

有一次，世尊住在舍卫城。那时，世尊说：

1. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthī.

“dhātusova, bhikkhave, sattā saṃsandanti samenti.

“比丘们！众生会依循（自己的）界而聚集、结合在一起。

2. “Bhikkhus, beings get together and agree according to the elements.

Assaddhā assaddhehi saddhiṃ saṃsandanti samenti;

➀ 没有信心的人，与没有信心的人在一起，（他们）相互关联、和合。

3. “Those without faith, agree with others without faith.

ahirikā ahirikehi saddhiṃ saṃsandanti samenti;

➁ 无惭的人，与无惭的人在一起，（他们）相互关联、和合。

Those without shame, agree with others without shame.

anottappino anottappīhi saddhiṃ saṃsandanti samenti;

➂ 无愧的人，与无愧的人在一起，（他们）相互关联、和合。

Those without remorse agree with others without remorse.

asamāhitā asamāhitehi saddhiṃ saṃsandanti samenti;

➃ 【心不定】的人，与心不定的人在一起，（他们）相互关联、和合。

The not concentrated agree with the not concentrated.

duppaññā duppaññehi saddhiṃ saṃsandanti samenti”.

➄ 没有智慧的人，与没有智慧的人在一起，（他们）相互关联、和合。

And those lacking in wisdom agree with others not wise.

“Saddhā saddhehi saddhiṃ saṃsandanti samenti;

➊ 有信心的人，与有信心的人在一起，（他们）相互关联、和合。

4. “Those with faith, agree with others with faith.

hirimanā hirimanehi saddhiṃ saṃsandanti samenti;

➋ 有惭的人，与有惭的人在一起，（他们）相互关联、和合。

Those with shame, agree with others with shame.

ottappino ottappīhi saddhiṃ saṃsandanti samenti;

➌ 有愧的人，与有愧的人在一起，（他们）相互关联、和合。

Those with remorse agree with others with remorse.

samāhitā samāhitehi saddhiṃ saṃsandanti samenti;

➍ 【心安定】的人，与心安定的人在一起，（他们）相互关联、和合。

The concentrated agree with the concentrated.

paññavanto paññavantehi saddhiṃ saṃsandanti samentī”ti.

➎ 有智慧的人，与有智慧的人在一起，（他们）相互关联、和合。”

And the wise agree with the wise.”

Paṭhamaṃ.

无定 ～善行品‧第一经终

Not Concentrated: the First.

～《界相应‧善行品‧Asamāhitasutta 无定》(SN 14.23, 107)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2565.8.27 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/3. Dhātusaṃyutta 界相应 (SN 14, 85-123)/3.3 Kammapathavagga 善行品 (SN 14.23-29, 107-113)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.2 Dussīlasutta 无戒 (SN 14.24, 108)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dussīlasuttaṃ

无戒 Not Virtuous

第二经 ✩ 无戒 Dussīlasuttaṃ / Not Virtuous (SN 14.24, 108)

☆ ➀ 不信 ➾ ➁ 无惭 ➾ ➂ 无愧 ➾ ➃ 【无戒】 ➾ ➄ 无慧（源于不信）──过去世 ➾ 现在世 ➾ 未来世──➊ 正信 ➾ ➋ 有惭 ➾ ➌ 有愧 ➾ ➍ 【持戒】 ➾ ➎ 有慧（源于正信）。

﹝第二十四卷 ➲﹞ 108. Sāvatthiyaṃ viharati…pe…

有一次，世尊住在舍卫城。那时，世尊说：

1. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthī.

“dhātusova, bhikkhave, sattā saṃsandanti samenti.

“比丘们！众生会依循（自己的）界而聚集、结合在一起。

2. “Bhikkhus, beings get together and agree according to the elements.

Assaddhā assaddhehi saddhiṃ saṃsandanti samenti;

➀ 没有信心的人，与没有信心的人在一起，（他们）相互关联、和合。

3. “Those without faith, agree with others without faith.

ahirikā ahirikehi saddhiṃ saṃsandanti samenti;

➁ 无惭的人，与无惭的人在一起，（他们）相互关联、和合。

Those without shame, agree with others without shame.

anottappino anottappīhi saddhiṃ saṃsandanti samenti;

➂ 无愧的人，与无愧的人在一起，（他们）相互关联、和合。

Those without remorse agree with others without remorse.

dussīlā dussīlehi saddhiṃ saṃsandanti samenti;

➃ 【不持戒】的人，与不持戒的人在一起，（他们）相互关联、和合。

The not virtuous agree with the not virtuous.

duppaññā duppaññehi saddhiṃ saṃsandanti samenti”.

➄ 没有智慧的人，与没有智慧的人在一起，（他们）相互关联、和合。

And those lacking in wisdom agree with others not wise.

“Saddhā saddhehi saddhiṃ saṃsandanti samenti;

➊ 有信心的人，与有信心的人在一起，（他们）相互关联、和合。

4. “Those with faith, agree with others with faith.

hirimanā hirimanehi saddhiṃ saṃsandanti samenti;

➋ 有惭的人，与有惭的人在一起，（他们）相互关联、和合。

Those with shame, agree with others with shame.

ottappino ottappīhi saddhiṃ saṃsandanti samenti;

➌ 有愧的人，与有愧的人在一起，（他们）相互关联、和合。

Those with remorse agree with others with remorse.

sīlavanto sīlavantehi saddhiṃ saṃsandanti samenti;

➍ 【持戒】的人，与持戒的人在一起，（他们）相互关联、和合。

The virtuous agree with the virtuous.

paññavanto paññavantehi saddhiṃ saṃsandanti samentī”ti.

➎ 有智慧的人，与有智慧的人在一起，（他们）相互关联、和合。”

And the wise agree with the wise.”

Dutiyaṃ.

无戒 ～善行品‧第二经终

Not Virtuous: the Second.

～《界相应‧善行品‧Dussīlasutta 无戒》(SN 14.24, 108)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2565.8.27 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/3. Dhātusaṃyutta 界相应 (SN 14, 85-123)/3.3 Kammapathavagga 善行品 (SN 14.23-29, 107-113)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.3 Pañcasikkhāpadasutta 五学处 (SN 14.25, 109)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Pañcasikkhāpadasuttaṃ

五学处 Five Precepts

第三经 ✩ 五学处 Pañcasikkhāpadasuttaṃ / Five Precepts (SN 14.25, 109)

☆ 五学处 ➾ ➊ 离杀生、➋ 离偷盗、➌ 离邪淫、➍ 离妄语、➎ 离饮酒。

﹝第二十五卷 ➲﹞ 109. Sāvatthiyaṃ viharati…pe…

有一次，世尊住在舍卫城。那时，世尊说：

1. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthī.

“dhātusova, bhikkhave, sattā saṃsandanti samenti.

“比丘们！众生会依循（自己的）界而聚集、结合在一起。

2. “Bhikkhus, beings get together and agree according to the elements.

Pāṇātipātino pāṇātipātīhi saddhiṃ saṃsandanti samenti;

➀ 杀生的人，与杀生的人在一起，（他们）相互关联、和合。

3. “Those destroying living things agree with the destroyers of living things.

adinnādāyino adinnādāyīhi saddhiṃ saṃsandanti samenti;

➁ 偷盗的人，与偷盗的人在一起，（他们）相互关联、和合。

Those taking the not given agree with those who take the not given.

kāmesumicchācārino kāmesumicchācārīhi saddhiṃ saṃsandanti samenti;

➂ 邪淫的人，与邪淫的人在一起，（他们）相互关联、和合。

Those misbehaving sexually agree with others who misbehave sexually.

musāvādino musāvādīhi saddhiṃ saṃsandanti samenti;

➃ 说妄语的人，与说妄语的人在一起，（他们）相互关联、和合。

Those telling lies agree with others who tell lies.

surāmerayamajjappamādaṭṭhāyino surāmerayamajjappamādaṭṭhāyīhi saddhiṃ saṃsandanti samenti”.

➄ 饮酒（以及服用致放逸的麻醉品）的人，与饮酒的人在一起，（他们）相互关联、和合。

Those taking intoxicating things agree with others who take intoxicating things.

“Pāṇātipātā paṭiviratā pāṇātipātā paṭiviratehi saddhiṃ saṃsandanti samenti;

➊ 远离杀生的人，与远离杀生的人在一起，（他们）相互关联、和合。

4. “Those abstaining from destroying living things agree with those who do not destroy living things.

adinnādānā paṭiviratā adinnādānā paṭiviratehi saddhiṃ saṃsandanti samenti;

➋ 远离偷盗的人，与远离偷盗的人在一起，（他们）相互关联、和合。

Those abstaining from taking the not given agree with those who do not take the not given.

kāmesumicchācārā paṭiviratā kāmesumicchācārā paṭiviratehi saddhiṃ saṃsandanti samenti;

➌ 远离邪淫的人，与远离邪淫的人在一起，（他们）相互关联、和合。

Those abstaining from misbehaving sexually agree with others who do not misbehave sexually.

musāvādā paṭiviratā musāvādā paṭiviratehi saddhiṃ saṃsandanti samenti;

➍ 远离妄语的人，与远离妄语的人在一起，（他们）相互关联、和合。

Those abstaining from telling lies agree with others who do not tell lies.

surāmerayamajjappamādaṭṭhānā paṭiviratā surāmerayamajjappamādaṭṭhānā paṭiviratehi saddhiṃ saṃsandanti samentī”ti.

➎ 远离饮酒（以及服用致放逸的麻醉品）的人，与远离饮酒的人在一起，（他们）相互关联、和合。”

Those abstaining from taking intoxicating things agree with others who do not take intoxicating things.

Tatiyaṃ.

五学处 ～善行品‧第三经终

Five Precepts: the Third.

～《界相应‧善行品‧Pañcasikkhāpadasutta 五学处》(SN 14.25, 109)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2565.8.27 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/3. Dhātusaṃyutta 界相应 (SN 14, 85-123)/3.3 Kammapathavagga 善行品 (SN 14.23-29, 107-113)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.4 Sattakammapathasutta 七善恶行 (SN 14.26, 110)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Sattakammapathasuttaṃ

七善恶行 The Seven Ways of Acting

第四经 ✩ 七善恶行 Sattakammapathasuttaṃ / The Seven Ways of Acting (SN 14.26, 110)

☆ 七善行 ➾ ➊ 离杀生、➋ 离偷盗、➌ 离邪淫、➍ 离妄语、➎ 离挑拨离间、➏ 离粗恶语、➐ 离绮语。

﹝第二十六卷 ➲﹞ 110. Sāvatthiyaṃ viharati…pe…

有一次，世尊住在舍卫城。那时，世尊说：

1. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthī.

“dhātusova, bhikkhave, sattā saṃsandanti samenti.

“比丘们！众生会依循（自己的）界而聚集、结合在一起。

2. “Bhikkhus, beings get together and agree according to the elements.

Pāṇātipātino pāṇātipātīhi saddhiṃ saṃsandanti samenti;

➀ 杀生的人，与杀生的人在一起，（他们）相互关联、和合。

3. “Those destroying living things agree with the destroyers of living things.

adinnādāyino adinnādāyīhi saddhiṃ saṃsandanti samenti;

➁ 偷盗的人，与偷盗的人在一起，（他们）相互关联、和合。

Those taking the not given agree with those who take the not given.

kāmesumicchācārino kāmesumicchācārīhi saddhiṃ saṃsandanti samenti;

➂ 邪淫的人，与邪淫的人在一起，（他们）相互关联、和合。

Those misbehaving sexually agree with others who misbehave sexually.

musāvādino musāvādīhi saddhiṃ saṃsandanti samenti;

➃ 说妄语的人，与说妄语的人在一起，（他们）相互关联、和合。

Those telling lies agree with others who tell lies.

pisuṇavācā pisuṇavācehi saddhiṃ saṃsandanti samenti;

➄ 说离间语的人，与说离间语的人在一起，（他们）相互关联、和合。

Those slandering agree with others who slander.

pharusavācā pharusavācehi saddhiṃ saṃsandanti samenti;

➅ 说粗恶语的人，与说粗恶语的人在一起，（他们）相互关联、和合。

Those talking roughly agree with others talking roughly

samphappalāpino samphappalāpīhi saddhiṃ saṃsandanti samenti”.

➆ 说绮语的人，与说绮语的人在一起，（他们）相互关联、和合。

and those talking frivolously agree with others who talk frivolously.

“Pāṇātipātā paṭiviratā…pe…

➊ 远离杀生的人，与远离杀生的人在一起，（他们）相互关联、和合。

4. “Those abstaining from destroying living things agree with those who do not destroy living things.

adinnādānā paṭiviratā…

➋ 远离偷盗的人，与远离偷盗的人在一起，（他们）相互关联、和合。

Those abstaining from taking the not given agree with those who do not take the not given.

kāmesumicchācārā paṭiviratā…

➌ 远离邪淫的人，与远离邪淫的人在一起，（他们）相互关联、和合。

Those abstaining from misbehaving sexually agree with others who do not misbehave sexually.

musāvādā paṭiviratā…

➍ 远离妄语的人，与远离妄语的人在一起，（他们）相互关联、和合。

Those abstaining from telling lies agree with others who do not tell lies.

pisuṇāya vācāya paṭiviratā pisuṇāya vācāya paṭiviratehi saddhiṃ saṃsandanti samenti;

➎ 远离离间语的人，与远离离间语的人在一起，（他们）相互关联、和合。

Those abstaining from slandering agree with others who do not slander.

pharusāya vācāya paṭiviratā pharusāya vācāya paṭiviratehi saddhiṃ saṃsandanti samenti;

➏ 远离粗恶语的人，与远离粗恶语的人在一起，（他们）相互关联、和合。

Those abstaining from talking roughly agree with those who do not talk roughly.

samphappalāpā paṭiviratā samphappalāpā paṭiviratehi saddhiṃ saṃsandanti samentī”ti.

➐ 远离绮语的人，与远离绮语的人在一起，（他们）相互关联、和合。”

Those abstaining from frivolous talk agree with those who do not talk frivolously.

Catutthaṃ.

七善恶行 ～善行品‧第四经终

The Seven Ways of Acting: the Fourth.

～《界相应‧善行品‧Sattakammapathasutta 七善恶行》(SN 14.26, 110)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2565.8.27 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/3. Dhātusaṃyutta 界相应 (SN 14, 85-123)/3.3 Kammapathavagga 善行品 (SN 14.23-29, 107-113)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.5 Dasakammapathasutta 十善恶行 (SN 14.27, 111)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Dasakammapathasuttaṃ

十善恶行 Ten Ways of Acting

第五经 ✩ 十善恶行 Dasakammapathasuttaṃ / Ten Ways of Acting (SN 14.27, 111)

☆ 十善行 ➾ ➊ 离杀生、➋ 离偷盗、➌ 离邪淫、➍ 离妄语、➎ 离挑拨离间、➏ 离粗恶语、➐ 离绮语、➑ 无贪、➒ 善意（无嗔）、➓ 正见。

﹝第二十七卷 ➲﹞ 111. Sāvatthiyaṃ viharati…pe…

有一次，世尊住在舍卫城。那时，世尊说：

1. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthī.

“dhātusova, bhikkhave, sattā saṃsandanti samenti.

“比丘们！众生会依循（自己的）界而聚集、结合在一起。

2. “Bhikkhus, beings get together and agree according to the elements.

Pāṇātipātino pāṇātipātīhi saddhiṃ saṃsandanti samenti;

➀ 杀生的人，与杀生的人在一起，（他们）相互关联、和合。

3. “Those destroying living things agree with the destroyers of living things.

adinnādāyino…pe…

➁ 偷盗的人，与偷盗的人在一起，（他们）相互关联、和合。

Those taking the not given agree with those who take the not given.

kāmesumicchācārino…

➂ 邪淫的人，与邪淫的人在一起，（他们）相互关联、和合。

Those misbehaving sexually agree with others who misbehave sexually.

musāvādino…

➃ 说妄语的人，与说妄语的人在一起，（他们）相互关联、和合。

Those telling lies agree with others who tell lies.

pisuṇavācā…

➄ 说离间语的人，与说离间语的人在一起，（他们）相互关联、和合。

Those slandering agree with others who slander.

pharusavācā…

➅ 说粗恶语的人，与说粗恶语的人在一起，（他们）相互关联、和合。

Those talking roughly agree with others talking roughly.

samphappalāpino samphappalāpīhi saddhiṃ saṃsandanti samenti;

➆ 说绮语的人，与说绮语的人在一起，（他们）相互关联、和合。

Those talking frivolously agree with others who talk frivolously.

abhijjhāluno abhijjhālūhi saddhiṃ saṃsandanti samenti;

➇ 贪婪的人，与贪婪的人在一起，（他们）相互关联、和合。

Those coveting agree with others, who covet.

byāpannacittā byāpannacittehi saddhiṃ saṃsandanti samenti;

➈ 心怀恶意（嗔恚）的人，与心怀恶意的人在一起，（他们）相互关联、和合。

Those angry agree with others who bear anger

micchādiṭṭhikā micchādiṭṭhikehi saddhiṃ saṃsandanti samenti”.

➉ 持邪见的人，与持邪见的人在一起，（他们）相互关联、和合。

and those who have wrong view agree with others who have wrong view.

“Pāṇātipātā paṭiviratā pāṇātipātā paṭiviratehi saddhiṃ saṃsandanti samenti;

➊ 远离杀生的人，与远离杀生的人在一起，（他们）相互关联、和合。

4. “Those abstaining from destroying living things agree with those who do not destroy living things.

adinnādānā paṭiviratā…pe…

➋ 远离偷盗的人，与远离偷盗的人在一起，（他们）相互关联、和合。

Those abstaining from taking the not given agree with those who do not take the not given.

kāmesumicchācārā paṭiviratā…

➌ 远离邪淫的人，与远离邪淫的人在一起，（他们）相互关联、和合。

Those abstaining from misbehaving sexually agree with others who do not misbehave sexually.

musāvādā paṭiviratā…

➍ 远离妄语的人，与远离妄语的人在一起，（他们）相互关联、和合。

Those abstaining from telling lies agree with others who do not tell lies.

pisuṇāya vācāya…

➎ 远离离间语的人，与远离离间语的人在一起，（他们）相互关联、和合。

Those abstaining from slandering agree with others who do not slander.

pharusāya vācāya…

➏ 远离粗恶语的人，与远离粗恶语的人在一起，（他们）相互关联、和合。

Those abstaining from talking roughly agree with those who do not talk roughly.

samphappalāpā paṭiviratā samphappalāpā paṭiviratehi saddhiṃ saṃsandanti samenti;

➐ 远离绮语的人，与远离绮语的人在一起，（他们）相互关联、和合。

Those abstaining from frivolous talk agree with those who do not talk frivolously.

anabhijjhāluno anabhijjhālūhi saddhiṃ saṃsandanti samenti;

➑ 不贪婪的人，与不贪婪的人在一起，（他们）相互关联、和合。

Those who do not covet, agree with others who do not covet.

abyāpannacittā abyāpannacittehi saddhiṃ saṃsandanti samenti;

➒ 心怀善意（无嗔）的人，与心怀善意的人在一起，（他们）相互关联、和合。

Those who do not bear anger agree with others who do not bear anger

sammādiṭṭhikā sammādiṭṭhikehi saddhiṃ saṃsandanti samentī”ti.

➓ 持正见的人，与持正见的人在一起，

（他们）相互关联、和合。”

and those with right view agree with others who have right view.

Pañcamaṃ.

十善恶行 ～善行品‧第五经终

Ten Ways of Acting: the Fifth.

～《界相应‧善行品‧Dasakammapathasutta 十善恶行》(SN 14.27, 111)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2565.8.27 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/3. Dhātusaṃyutta 界相应 (SN 14, 85-123)/3.3 Kammapathavagga 善行品 (SN 14.23-29, 107-113)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.6 Aṭṭhaṅgikasutta 八圣道分 (SN 14.28, 112)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Aṭṭhaṅgikasuttaṃ

八圣道分 Eight Factors

第六经 ✩ 八圣道分 Aṭṭhaṅgikasuttaṃ / Eight Factors (SN 14.28, 112)

☆ 八圣道分 ➾ ➊ 正见、➋ 正思、➌ 正语、➍ 正业、➎ 正命、➏ 正精进、➐ 正念、➑ 正定。

﹝第二十八卷 ➲﹞ 112. Sāvatthiyaṃ viharati…pe…

有一次，世尊住舍卫城。当时，世尊说：

1. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthī.

“dhātusova, bhikkhave, sattā saṃsandanti samenti.

“比丘们！众生依界相聚，相互关联、和合。

2. “Bhikkhus, beings get together and agree according to the elements.

Micchādiṭṭhikā micchādiṭṭhikehi saddhiṃ saṃsandanti samenti;

➀ 邪见者，与邪见者在一起，相互关联、和合。

3. “Those with wrong view get together and agree with others who have wrong view.

micchāsaṅkappā…pe…

➁ 邪思者，与邪思者在一起，相互关联、和合。

Those with wrong thoughts get together and agree with others who think wrongly.

micchāvācā…

➂ 邪语者，与邪语者在一起，相互关联、和合。

Those with wrong words get together and agree with others who have wrong words.

micchākammantā…

➃ 邪业者，与邪业者在一起，相互关联、和合。

Those with wrong action get together and agree with others who have wrong actions.

micchāājīvā…

➄ 邪命者，与邪命者在一起，相互关联、和合。

Those with wrong livelihood get together and agree with others who have wrong livelihood.

micchāvāyāmā…

➅ 邪精进者，与邪精进者在一起，相互关联、和合。

Those with wrong endeavor get together and agree with others who have wrong endeavor.

micchāsatino …

➆ 邪念者，与邪念者在一起，相互关联、和合。

Those with wrong mindfulness get together and agree with others who have wrong mindfulness.

micchāsamādhino micchāsamādhīhi saddhiṃ saṃsandanti samenti.

➇ 邪定者，与邪定者在一起，相互关联、和合。

Those with wrong concentration get together and agree with others who have wrong concentration.

Sammādiṭṭhikā sammādiṭṭhikehi saddhiṃ saṃsandanti samenti;

➊ 正见者，与正见者在一起，相互关联、和合。

4. “Those with right view get together and agree with others who have right view.

sammāsaṅkappā…pe…

➋ 正思者，与正思者在一起，相互关联、和合。

Those with right thoughts, get together and agree with others who have right thoughts.

sammāvācā…

➌ 正语者，与正语者在一起，相互关联、和合。

Those with right words get together and agree with others who have right words.

sammākammantā…

➍ 正业者，与正业者在一起，相互关联、和合。

Those with right action get together and agree with others who have right actions.

sammāājīvā…

➎ 正命者，与正命者在一起，相互关联、和合。

Those with right livelihood get together and agree with others who have right livelihood.

sammāvāyāmā…

➏ 正精进者，与正精进者在一起，相互关联、和合。

Those with right endeavor get together and agree with others who have right endeavor.

sammāsatino…

➐ 正念者，与正念者在一起，相互关联、和合。

Those with right mindfulness get together and agree with others who have right mindfulness.

sammāsamādhino sammāsamādhīhi saddhiṃ saṃsandanti samentī”ti.

➑ 正定者，与正定者在一起，相互关联、和合。”

Those with right concentration get together and agree with others who have right concentration.

Chaṭṭhaṃ.

八圣道分 ～善行品‧第六经终

Eight Factors: the Sixth.

～《界相应‧善行品‧Aṭṭhaṅgikasutta 八圣道分》(SN 14.28, 112)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2565.8.27 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/3. Dhātusaṃyutta 界相应 (SN 14, 85-123)/3.3 Kammapathavagga 善行品 (SN 14.23-29, 107-113)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.7 Dasaṅgasutta 十无学界 (SN 14.29, 113)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Dasaṅgasuttaṃ

十无学界 Ten Factors

第七经 ✩ 十无学界 Dasaṅgasuttaṃ / Ten Factors (SN 14.29, 113)

☆ 十无学 ➾ ➊ 正见、➋ 正思、➌ 正语、➍ 正业、➎ 正命、➏ 正精进、➐ 正念、➑ 正定、➒ 正智、➓ 正解脱。

﹝第二十九卷 ➲﹞ 113. Sāvatthiyaṃ viharati…pe…

有一次，世尊住舍卫城。当时，世尊说：

1. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthī.

“dhātusova, bhikkhave, sattā saṃsandanti samenti.

“比丘们！众生依界相聚，相互关联、和合。

2. “Bhikkhus, beings get together and agree according to the elements.

Micchādiṭṭhikā micchādiṭṭhikehi saddhiṃ saṃsandanti samenti;

➀ 邪见者，与邪见者在一起，相互关联、和合。

3. “Those with wrong view get together and agree with others who have wrong view.

micchāsaṅkappā…pe…

➁ 邪思者，与邪思者在一起，相互关联、和合。

Those with wrong thoughts get together and agree with others who think wrongly.

micchāvācā…

➂ 邪语者，与邪语者在一起，相互关联、和合。

Those with wrong words get together and agree with others who have wrong words.

micchākammantā…

➃ 邪业者，与邪业者在一起，相互关联、和合。

Those with wrong action get together and agree with others who have wrong actions.

micchāājīvā…

➄ 邪命者，与邪命者在一起，相互关联、和合。

Those with wrong livelihood get together and agree with others who have wrong livelihood.

micchāvāyāmā…

➅ 邪精进者，与邪精进者在一起，相互关联、和合。

Those with wrong endeavor get together and agree with others who have wrong endeavor.

micchāsatino …

➆ 邪念者，与邪念者在一起，相互关联、和合。

Those with wrong mindfulness get together and agree with others who have wrong mindfulness.

micchāsamādhino micchāsamādhīhi saddhiṃ saṃsandanti samenti;

➇ 邪定者，与邪定者在一起，相互关联、和合。

Those with wrong concentration get together and agree with others who have wrong concentration.

micchāñāṇino micchāñāṇīhi saddhiṃ saṃsandanti samenti;

➈ 邪智者，与邪智者在一起，相互关联、和合。

Those with wrong knowledge get together and agree with others who have wrong knowledge.

micchāvimuttino micchāvimuttīhi saddhiṃ saṃsandanti samenti”.

➉ 邪解脱者，与邪解脱者在一起，相互关联、和合。

Those with wrong release get together and agree with others who have wrong release.

“Sammādiṭṭhikā sammādiṭṭhikehi saddhiṃ saṃsandanti samenti;

➊ 正见者，与正见者在一起，相互关联、和合。

4. “Those with right view get together and agree with others who have right view.

sammāsaṅkappā…pe…

➋ 正思者，与正思者在一起，相互关联、和合。

Those with right thoughts, get together and agree with others who have right thoughts.

sammāvācā…

➌ 正语者，与正语者在一起，相互关联、和合。

Those with right words get together and agree with others who have right words.

sammākammantā…

➍ 正业者，与正业者在一起，相互关联、和合。

Those with right action get together and agree with others who have right actions.

sammāājīvā…

➎ 正命者，与正命者在一起，相互关联、和合。

Those with right livelihood get together and agree with others who have right livelihood.

sammāvāyāmā…

➏ 正精进者，与正精进者在一起，相互关联、和合。

Those with right endeavor get together and agree with others who have right endeavor.

sammāsatino…

➐ 正念者，与正念者在一起，相互关联、和合。

Those with right mindfulness get together and agree with others who have right mindfulness.

sammāsamādhino…

➑ 正定者，与正定者在一起，相互关联、和合。

Those with right concentration get together and agree with others who have right concentration.

sammāñāṇino sammāñāṇīhi saddhiṃ saṃsandanti samenti;

➒ 正智者，与正智者在一起，相互关联、和合。

Those with right knowledge get together and agree with others who have right knowledge

sammāvimuttino sammāvimuttīhi saddhiṃ saṃsandanti samentī”ti.

➓ 正解脱者，与正解脱者在一起，相互关联、和合。”

Those with right release get together and agree with others who have right release.”

（遍观过去、现在、未来，一一皆是、无不如是！）

Sattamaṃ.

十无学界 ～善行品‧第七经终

Ten Factors: the Seventh.

～《界相应‧善行品‧Dasaṅgasutta 十无学界》(SN 14.29, 113)

卍　　　　卍　　　　卍

Sattannaṃ suttantānaṃ uddānaṃ –

七经偈颂：

Asamāhitaṃ dussīlaṃ, pañca sikkhāpadāni ca;

无戒不得定 应学五学处

Satta kammapathā vuttā, dasakammapathena ca;

所谓七善行 乃至十善行

Chaṭṭhaṃ aṭṭhaṅgiko vutto, dasaṅgena ca sattamaṃ.

八圣道第六 十无学为七

Kammapathavaggo tatiyo.

第三 善行品（终）

Here End of Chapter 3: the Third.

～《界相应‧Kammapathavagga 善行品》(SN 14.23-29, 107-113)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2565.8.27 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/3. Dhātusaṃyutta 界相应 (SN 14, 85-123)/3.4 Catutthavagga 随喜品 (SN 14.30-39, 114-123)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.1 Catudhātusutta 四界贪爱 (SN 14.30, 114)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Catutthavaggo

随喜品 (SN 14.30-39, 114-123)

第四品 ☞ 随喜品 Catutthavagga / Chapter 4 (SN 14.30-39, 114-123)

✩ 《随喜品 Catutthavaggo》简介～

《相应部经典‧界相应》的第四品，共十经。

不随喜于四界贪爱，现法亲证，沙门、婆罗门、四圣谛义！

1. Catudhātusuttaṃ

四界贪爱 Four Elements

第一经 ✩ 四界贪爱 Catudhātusuttaṃ / Four Elements (SN 14.30, 114)

☆ 四界（所贪爱的境界） ➾ ➊ 地界～（贪爱）硬度、➋ 水界～（贪爱）湿度、➌ 火界～（贪爱）温度、➍ 风界～（贪爱）速度。

﹝第三十卷 ➲﹞ 114. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme…pe…

有一次，世尊住舍卫城，祇树给孤独园。当时，世尊说：

1. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthī.

“catasso imā, bhikkhave, dhātuyo.

“比丘们！有这四种界。

2. “Bhikkhus, these four are the elements.

Katamā catasso?

哪四种呢？

What four?

Pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu –

➊ 地界、➋ 水界、➌ 火界、➍ 风界。

They are the element of earth, the element of water, the element of fire and the element of air.

imā kho, bhikkhave, catasso dhātuyo”ti.

比丘们！这就是那四种界。”

These are the four elements.”

Paṭhamaṃ.

四界贪爱 ～随喜品‧第一经终

Four Elements: the First.

～《界相应‧随喜品‧Catudhātusutta 四界贪爱》(SN 14.30, 114)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2565.8.27 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/3. Dhātusaṃyutta 界相应 (SN 14, 85-123)/3.4 Catutthavagga 随喜品 (SN 14.30-39, 114-123)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.2 Pubbesambodhasutta 成佛以前 (SN 14.31, 115)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Pubbesambodhasuttaṃ

成佛以前 In the Past

第二经 ✩ 成佛以前 Pubbesambodhasuttaṃ / In the Past (SN 14.31, 115)

☆ 四界（硬度、湿度、温度、速度……所贪爱的境界） ➾ ➊ 贪爱（生起贪欲，集圣谛）、➋ 过患（变易苦法，苦圣谛）、➌ 出离（调伏贪欲，道圣谛）、➍ 生起智慧、洞见真相（免除过患，灭圣谛）。

☆ 行者（菩萨 bodhi-satta） ➾ 意指未完全觉悟（bodhi）的众生（satta 意为执着），相对于完全觉悟（sambuddha）的状态而言 ➾ 依照“大乘教”成佛的思想，完全是个误解。

﹝第三十一卷 ➲﹞ 115. Sāvatthiyaṃ viharati…pe…

有一次，世尊住舍卫城。当时，世尊说：

1. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthī.

“pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi –

“比丘们！我成佛前、尚未证得圆满觉悟，还是菩萨时，曾这样想：

2. “Bhikkhus, in the past, when I was yet an aspirant for enlightenment this occurred to me:

‘ko nu kho pathavīdhātuyā assādo, ko ādīnavo, kiṃ nissaraṇaṃ;

‘地界，它的吸引力（乐味）是什么？过患是什么？从中出离（的方法）是什么？

3. “What is the satisfaction, danger and the escape on account of the earth element?

ko āpodhātuyā assādo, ko ādīnavo, kiṃ nissaraṇaṃ;

水界，它的吸引力是什么？过患是什么？从中出离是什么？

What is the satisfaction, danger and the escape on account of the water element?

ko tejodhātuyā assādo, ko ādīnavo, kiṃ nissaraṇaṃ;

火界，它的吸引力是什么？过患是什么？从中出离是什么？

What is the satisfaction, danger and the escape on account of the fire element?

ko vāyodhātuyā assādo, ko ādīnavo, kiṃ nissaraṇan’”ti?

风界，它的吸引力是什么？过患是什么？从中出离是什么？’

And what is the satisfaction, danger and the escape on account of the air element?

“Tassa mayhaṃ, bhikkhave, etadahosi –

比丘们！我当时这样想：

4. “Bhikkhus, it occurred to me:

‘yaṃ kho pathavīdhātuṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ pathavīdhātuyā assādo;

‘➊ 缘于地界而生起的快乐与喜悦，这就是地界的吸引力（乐味）；

5. “Whatever pleasantness and pleasure arises on account of the earth element, that is the satisfaction in the earth element.

yaṃ [yā (sī.)] pathavīdhātu aniccā dukkhā vipariṇāmadhammā, ayaṃ pathavīdhātuyā ādīnavo;

地界是无常、苦、变易之法，这就是地界的过患；

That the earth element is impermanent, unpleasant and a changing thing is the danger in the earth element.

yo pathavīdhātuyā chandarāgavinayo chandarāgappahānaṃ, idaṃ pathavīdhātuyā nissaraṇaṃ.

对于地界，调伏并舍断欲贪，这就是从地界出离。

Taming the interest and greed for the earth element and dispelling the interest and greed for the earth element is the escape from the earth element.

Yaṃ āpodhātuṃ paṭicca…pe…

➋ 缘于水界...（同上）...这就是水界的吸引力（乐味）；水界是无常、苦、变易之法，这就是水界的过患；对于水界，调伏并舍断欲贪，这就是从水界出离。

6. “Whatever pleasantness and pleasure arises on account of the water element, ... re ...

yaṃ tejodhātuṃ paṭicca…pe…

➌ 缘于火界...（同上）...这就是火界的吸引力（乐味）；火界是无常、苦、变易之法，这就是火界的过患；对于火界，调伏并舍断欲贪，这就是从火界出离。

7. “Whatever pleasantness and pleasure arises on account of the fire element, ... re ...

yaṃ vāyodhātuṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ vāyodhātuyā assādo;

➍ 缘于风界而生起的快乐与喜悦，这就是风界的吸引力（乐味）；

8. “Whatever pleasantness and pleasure arises on account of the air element, that is the satisfaction in the air element.

yaṃ vāyodhātu aniccā dukkhā vipariṇāmadhammā, ayaṃ vāyodhātuyā ādīnavo;

风界是无常、苦、变易之法，这就是风界的过患；

That the air element is impermanent, unpleasant and a changing thing is the danger in the air element.

yo vāyodhātuyā chandarāgavinayo chandarāgappahānaṃ, idaṃ vāyodhātuyā nissaraṇaṃ’”.

对于风界，调伏并舍断欲贪，这就是从风界出离。’

Taming the interest and greed for the air element and dispelling the interest and greed for the air element is the escape from the air element.

“Yāvakīvañcāhaṃ, bhikkhave, imāsaṃ catunnaṃ dhātūnaṃ evaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ na abbhaññāsiṃ,

➎ 比丘们！只要我对于这四界，未能如实了知其吸引力（乐味）之为吸引力、过患之为过患、出离之为出离；

9. “Bhikkhus, until I thoroughly understood the satisfaction as the satisfaction, the danger as the danger and the escape as the escape from these four elements,

neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti [abhisambuddho (sī. syā. kaṃ.)] paccaññāsiṃ.

比丘们！我就不能在包含天、魔、梵的世界，以及沙门、婆罗门、天、人众生的群体中，宣称自己已证得无上正等正觉。

I did not acknowledge that I have realized the incomparable rightful enlightenment to gods and men together with Māra and Brahma and the community of recluses and brahmins.

“Yato ca khvāhaṃ, bhikkhave, imāsaṃ catunnaṃ dhātūnaṃ evaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññāsiṃ,

比丘们！当我对于这四界，能够如实了知其吸引力（乐味）之为吸引力、过患之为过患、出离之为出离时；

10. “Bhikkhus, when I thoroughly understood as it really is, the satisfaction as the satisfaction, the danger as the danger and the escape as the escape from these four elements,

athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti paccaññāsiṃ.

比丘们！我才在包含天、魔、梵的世界，以及沙门、婆罗门、天、人众生的群体中，宣称自己已证得无上正等正觉。

I acknowledged that I have realized the incomparable rightful enlightenment to gods and men together with Māra, Brahma and the community of recluses and brahmins.

Ñāṇañca pana me dassanaṃ udapādi – ‘akuppā me vimutti [cetovimutti (sī. pī. ka.)], ayamantimā jāti, natthi dāni punabbhavo’”ti.

并且，我的智见生起了：‘我的（心）解脱稳固不动摇，这是最后一生，今后再也不会有轮回转生了。’”

11. “Knowledge too arose to me, the release of my mind is unshakeable, this is my last birth, there is no more re-birth.”

Dutiyaṃ.

成佛以前 ～随喜品‧第二经终

In the Past: the Second.

～《界相应‧随喜品‧Pubbesambodhasutta 成佛以前》(SN 14.31, 115)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2565.8.27 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/3. Dhātusaṃyutta 界相应 (SN 14, 85-123)/3.4 Catutthavagga 随喜品 (SN 14.30-39, 114-123)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.3 Acariṃsutta 寻求四界 (SN 14.32, 116)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Acariṃsuttaṃ

寻求四界 I Wandered Searching

第三经 ✩ 寻求四界 Acariṃsuttaṃ / I Wandered Searching (SN 14.32, 116)

☆ 寻求四界（所贪爱的境界） ➾ ➊ 贪爱（生起贪欲，集圣谛） ➾ ➋ 过患（无常、苦法，苦圣谛） ➾ ➌ 出离（调伏贪欲，道圣谛） ➾ ➍ 生起智慧、洞见真相（免除过患，灭圣谛）。

﹝第三十二卷 ➲﹞ 116. Sāvatthiyaṃ viharati…pe…

有一次，世尊住舍卫城。当时，世尊说：

1. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthī.

“pathavīdhātuyāhaṃ, bhikkhave, assādapariyesanaṃ acariṃ, yo pathavīdhātuyā assādo tadajjhagamaṃ, yāvatā pathavīdhātuyā assādo paññāya me so sudiṭṭho.

➊ “比丘们！我曾遍寻地界的吸引力（乐味）。凡是地界的吸引力，我都证得了它。所有地界的吸引力，都已被我的智慧彻底洞见。

2. “Bhikkhus, I wandered searching the satisfaction in the earth element. Whatever satisfaction there is in the earth element, I understood it. I have wisely and thoroughly seen the satisfaction in the earth element.

Pathavīdhātuyāhaṃ, bhikkhave, ādīnavapariyesanaṃ acariṃ, yo pathavīdhātuyā ādīnavo tadajjhagamaṃ, yāvatā pathavīdhātuyā ādīnavo paññāya me so sudiṭṭho.

比丘们！我曾遍寻地界的过患。凡是地界的过患，我都证得了它。所有地界的过患，都已被我的智慧彻底洞见。

3. “Bhikkhus, I wandered searching the danger in the earth element. Whatever danger there is in the earth element, I understood it. I have wisely and thoroughly seen the danger in the earth element.

Pathavīdhātuyāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ, yaṃ pathavīdhātuyā nissaraṇaṃ tadajjhagamaṃ, yāvatā pathavīdhātuyā nissaraṇaṃ paññāya me taṃ sudiṭṭhaṃ”.

比丘们！我曾遍寻从地界出离（的方法）。凡是从地界出离，我都证得了它。所有从地界出离，都已被我的智慧彻底洞见。

4. “Bhikkhus, I wandered searching the escape from the earth element. Whatever escape there is in the earth element, I understood it. I have wisely and thoroughly seen the escape from the earth element.

“Āpodhātuyāhaṃ, bhikkhave…pe…

➋ 比丘们！我曾遍寻水界的吸引力（乐味）...水界的过患...从水界出离...（如同地界一样，都证得并以智慧彻底洞见）。

5-7. “Bhikkhus, I wandered searching the satisfaction ... re ... danger ... re ... escape from the water element ... re ...

tejodhātuyāhaṃ, bhikkhave…

➌ 比丘们！我曾遍寻火界的吸引力（乐味）...火界的过患...从火界出离...（如同地界一样，都证得并以智慧彻底洞见）。

8-10. “Bhikkhus, I wandered searching the satisfaction ... re ... danger ... re ... escape from the fire element ... re ...

vāyodhātuyāhaṃ, bhikkhave, assādapariyesanaṃ acariṃ, yo vāyodhātuyā assādo tadajjhagamaṃ, yāvatā vāyodhātuyā assādo paññāya me so sudiṭṭho.

➍ 比丘们！我曾遍寻风界的吸引力（乐味）。凡是风界的吸引力，我都证得了它。所有风界的吸引力，都已被我的智慧彻底洞见。

11. “Bhikkhus, I wandered searching the satisfaction in the air element. Whatever satisfaction there is in the air element, I understood it. I have wisely and thoroughly seen the satisfaction in the air element.

Vāyodhātuyāhaṃ, bhikkhave, ādīnavapariyesanaṃ acariṃ, yo vāyodhātuyā ādīnavo tadajjhagamaṃ, yāvatā vāyodhātuyā ādīnavo paññāya me so sudiṭṭho.

比丘们！我曾遍寻风界的过患。凡是风界的过患，我都证得了它。所有风界的过患，都已被我的智慧彻底洞见。

12. “Bhikkhus, I wandered searching the danger in the air element. Whatever danger there is in the air element, I understood it. I have wisely and thoroughly seen the danger in the air element.

Vāyodhātuyāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ, yaṃ vāyodhātuyā nissaraṇaṃ tadajjhagamaṃ, yāvatā vāyodhātuyā nissaraṇaṃ paññāya me taṃ sudiṭṭhaṃ.

比丘们！我曾遍寻从风界出离（的方法）。凡是从风界出离，我都证得了它。所有从风界出离，都已被我的智慧彻底洞见。

13. “Bhikkhus, I wandered searching the escape from the air element. Whatever escape there is in the air element, I understood it. I have wisely and thoroughly seen the escape from the air element.

“Yāvakīvañcāhaṃ, bhikkhave, imāsaṃ catunnaṃ dhātūnaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ na abbhaññāsiṃ,

➎ 比丘们！只要我对于这四界，未能如实了知其吸引力（乐味）之为吸引力、过患之为过患、出离之为出离；

14. “Bhikkhus, until I thoroughly understood the satisfaction as the satisfaction, the danger as the danger and the escape as the escape from these four elements,

neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti paccaññāsiṃ.

比丘们！我就不能在包含天、魔、梵的世界，以及沙门、婆罗门、天、人众生的群体中，宣称自己已证得无上正等正觉。

I did not acknowledge that I have realized the incomparable rightful enlightenment to gods and men together with Māra and Brahma and the community of recluses and brahmins.

“Yato ca khvāhaṃ, bhikkhave, imāsaṃ catunnaṃ dhātūnaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññāsiṃ,

比丘们！当我对于这四界，能够如实了知其吸引力（乐味）之为吸引力、过患之为过患、出离之为出离时；

15. “Bhikkhus, when I thoroughly understood as it really is, the satisfaction as the satisfaction, the danger as the danger and the escape as the escape from these four elements,

athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti paccaññāsiṃ.

比丘们！我才在包含天、魔、梵的世界，以及沙门、婆罗门、天、人众生的群体中，宣称自己已证得无上正等正觉。

I acknowledged that I have realized the incomparable rightful enlightenment to gods and men together with Māra, Brahma and the community of recluses and brahmins.

Ñāṇañca pana me dassanaṃ udapādi – ‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti.

并且，我的智见生起了：‘我的（心）解脱稳固不动摇，这是最后一生，今后再也不会有轮回转生了。’”

16. “Knowledge too arose to me, the release of my mind is unshakeable, this is my last birth, there is no more rebirth.”

Tatiyaṃ.

寻求四界 ～随喜品‧第三经终

I Wandered Searching: the Third.

～《界相应‧随喜品‧Acariṃsutta 寻求四界》(SN 14.32, 116)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2565.8.27 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/3. Dhātusaṃyutta 界相应 (SN 14, 85-123)/3.4 Catutthavagga 随喜品 (SN 14.30-39, 114-123)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.4 Nocedaṃsutta 若无四界 (SN 14.33, 117)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Nocedaṃsuttaṃ

若无四界 If There Weren’t

第四经 ✩ 若无四界 Nocedaṃsuttaṃ / If There Weren’t (SN 14.33, 117)

☆ 若无四界（所贪爱的境界）则无──➊ 贪爱享乐（生起贪欲，集圣谛） ➾ ➋ 厌嫌过患（无常、苦法，苦圣谛） ➾ ➌ 离开贪爱（调伏贪欲，道圣谛） ➾ ➍ 离开四界（免除过患，灭圣谛）。

﹝第三十三卷 ➲﹞ 117. Sāvatthiyaṃ viharati…pe…

有一次，世尊住舍卫城。当时，世尊说：

1. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthī.

“no cedaṃ, bhikkhave, pathavīdhātuyā assādo abhavissa, nayidaṃ sattā pathavīdhātuyā sārajjeyyuṃ.

➊ “比丘们！如果地界没有吸引力（乐味），众生就不会对地界生起贪着。

2. “Bhikkhus, if there was no satisfaction in the earth element, beings would not have embraced the earth element.

Yasmā ca kho, bhikkhave, atthi pathavīdhātuyā assādo, tasmā sattā pathavīdhātuyā sārajjanti.

然而，比丘们！正因为地界有吸引力（乐味），众生才会对地界生起贪着。

As there is a satisfaction in the earth element, beings embrace the earth element.

No cedaṃ, bhikkhave, pathavīdhātuyā ādīnavo abhavissa, nayidaṃ sattā pathavīdhātuyā nibbindeyyuṃ.

比丘们！如果地界没有过患，众生就不会厌离地界。

3. “Bhikkhus, if there was no danger in the earth element, beings would not have turned away from the earth element.

Yasmā ca kho, bhikkhave, atthi pathavīdhātuyā ādīnavo, tasmā sattā pathavīdhātuyā nibbindanti.

然而，比丘们！正因为地界有过患，众生才会厌离地界。

As there is a danger in the earth element, beings turn away from the earth element.

No cedaṃ, bhikkhave, pathavīdhātuyā nissaraṇaṃ abhavissa, nayidaṃ sattā pathavīdhātuyā nissareyyuṃ.

比丘们！如果地界没有出离（的方法），众生就不会从地界出离。

4. “Bhikkhus, if there was no escape from the earth element, beings would not have escaped from the earth element.

Yasmā ca kho, bhikkhave, atthi pathavīdhātuyā nissaraṇaṃ, tasmā sattā pathavīdhātuyā nissaranti”.

然而，比丘们！正因为地界有出离（的方法），众生才会从地界出离。

As there is an escape from the earth element, beings escape from the earth element.

“No cedaṃ, bhikkhave, āpodhātuyā assādo abhavissa…pe…

➋ 比丘们！如果水界没有吸引力（乐味）...才会对水界生起贪着。 ...如果水界没有过患...才会厌离水界。 ...如果水界没有出离...才会从水界出离。

5-7. “Bhikkhus, if there was no satisfaction ... re ... no danger ... re ... no escape from the water element ... re ...

no cedaṃ, bhikkhave, tejodhātuyā…pe…

➌ 比丘们！如果火界没有吸引力（乐味）...才会对火界生起贪着。 ...如果火界没有过患...才会厌离火界。 ...如果火界没有出离...才会从火界出离。

8-10. “Bhikkhus, if there was no satisfaction ... re ... no danger ... re ... no escape from the fire element ... re ...

no cedaṃ, bhikkhave, vāyodhātuyā assādo abhavissa, nayidaṃ sattā vāyodhātuyā sārajjeyyuṃ.

➍ 比丘们！如果风界没有吸引力（乐味），众生就不会对风界生起贪着。

11. “Bhikkhus, if there was no satisfaction in the air element, beings would not have embraced the air element.

Yasmā ca kho, bhikkhave, atthi vāyodhātuyā assādo, tasmā sattā vāyodhātuyā sārajjanti.

然而，比丘们！正因为风界有吸引力（乐味），众生才会对风界生起贪着。

As there is a satisfaction in the air element, beings embrace the air element.

No cedaṃ, bhikkhave, vāyodhātuyā ādīnavo abhavissa, nayidaṃ sattā vāyodhātuyā nibbindeyyuṃ.

比丘们！如果风界没有过患，众生就不会厌离风界。

12. “Bhikkhus, if there was no danger in the air element, beings would not have turned away from the air element.

Yasmā ca kho, bhikkhave, atthi vāyodhātuyā ādīnavo, tasmā sattā vāyodhātuyā nibbindanti.

然而，比丘们！正因为风界有过患，众生才会厌离风界。

As there is a danger in the air element, beings turn away from the air element.

No cedaṃ, bhikkhave, vāyodhātuyā nissaraṇaṃ abhavissa, nayidaṃ sattā vāyodhātuyā nissareyyuṃ.

比丘们！如果风界没有出离（的方法），众生就不会从风界出离。

13. “Bhikkhus, if there was no escape from the air element, beings would not have escaped from the air element.

Yasmā ca kho, bhikkhave, atthi vāyodhātuyā nissaraṇaṃ, tasmā sattā vāyodhātuyā nissaranti.

然而，比丘们！正因为风界有出离（的方法），众生才会从风界出离。

As there is an escape from the air element, beings escape from the air element.

“Yāvakīvañcime, bhikkhave, sattā imāsaṃ catunnaṃ dhātūnaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ na abbhaññaṃsu,

➎ 比丘们！只要众生对于这四界，未能如实了知其吸引力（乐味）之为吸引力、过患之为过患、出离之为出离；

14. “Bhikkhus, until beings thoroughly understood the satisfaction as the satisfaction, the danger as the danger and the escape as the escape from these four elements,

neva tāvime bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṃyuttā vippamuttā vimariyādikatena cetasā vihariṃsu.

比丘们！这些众生就未能从包含天、魔、梵的世界，以及沙门、婆罗门、天、人众生的群体中出离、解脱、脱离束缚，他们内心仍有障碍，不得自在。

they did not live with an unrestricted mind, that has given up, detached and dissociated from the world, together with its gods, Māra Brahma and the community of recluses and brahmins.

“Yato ca kho, bhikkhave, sattā imāsaṃ catunnaṃ dhātūnaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññaṃsu,

比丘们！当众生对于这四界，能够如实了知其吸引力（乐味）之为吸引力、过患之为过患、出离之为出离时；

15. “Bhikkhus, when beings thoroughly understood as it really is, the satisfaction as the satisfaction, the danger as the danger and the escape as the escape from these four elements,

atha, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṃyuttā vippamuttā vimariyādikatena cetasā viharantī”ti.

那时，比丘们！这些众生就能从包含天、魔、梵的世界，以及沙门、婆罗门、天、人众生的群体中出离、解脱、脱离束缚，他们内心摆脱障碍，得以自在。

they lived with an unrestricted mind that has given up, detached and is dissociated from gods and men together with Māra, Brahma and the community of recluses and brahmins.

Catutthaṃ.

若无四界 ～随喜品‧第四经终

If There Weren’t: the Fourth.

～《界相应‧随喜品‧Nocedaṃsutta 若无四界》(SN 14.33, 117)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2565.8.27 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/3. Dhātusaṃyutta 界相应 (SN 14, 85-123)/3.4 Catutthavagga 随喜品 (SN 14.30-39, 114-123)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.5 Ekantadukkhasutta 四界苦乐 (SN 14.34, 118)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Ekantadukkhasuttaṃ

四界苦乐 Unpleasantness (SN 14.34, 118)

第五经 ✩ 四界苦乐 Ekantadukkhasuttaṃ / Unpleasantness (SN 14.34, 118)

☆ 贪爱享乐（集圣谛） ➾ ➊ 地界～（贪爱）硬度、➋ 水界～（贪爱）湿度、➌ 火界～（贪爱）温度、➍ 风界～（贪爱）速度 ➾ 有时会苦、厌嫌过患（苦圣谛）。

☆ 厌嫌过患（苦圣谛） ➾ ➊ 地界～（厌嫌）硬度、➋ 水界～（厌嫌）湿度、➌ 火界～（厌嫌）温度、➍ 风界～（厌嫌）速度 ➾ 有时会乐、贪爱享乐（集圣谛）。

﹝第三十四卷 ➲﹞ 118. Sāvatthiyaṃ viharati…pe…

有一次，世尊住舍卫城。当时，世尊说：

1. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthī.

“pathavīdhātu ce [ca (sī. syā. kaṃ.)] hidaṃ, bhikkhave, ekantadukkhā abhavissa dukkhānupatitā dukkhāvakkantā anavakkantā sukhena, nayidaṃ sattā pathavīdhātuyā sārajjeyyuṃ.

➊ “比丘们！如果这地界完全是苦的，充满着苦，带来的是苦，不夹杂乐；那么众生就不会对地界生起贪着。

2. “Bhikkhus, if the earth element was completely unpleasant, was oppressive and was a birth in unpleasantness beings would not have an attachment for the earth element.

Yasmā ca kho, bhikkhave, pathavīdhātu sukhā sukhānupatitā sukhāvakkantā anavakkantā dukkhena, tasmā sattā pathavīdhātuyā sārajjanti”.

然而，比丘们！正因为地界是乐的，充满着乐，带来的是乐，不夹杂苦；众生才会对地界生起贪着。

Bhikkhus, since the earth element is pleasant not oppressive and is a birth in pleasantness, beings attach themselves to the earth element.

“Āpodhātu ce hidaṃ, bhikkhave…pe…

➋ 比丘们！如果这水界完全是苦的...那么众生就不会对水界生起贪着。 然而，比丘们！正因为水界是乐的...众生才会对水界生起贪着。

3. “Bhikkhus, if the water element ... re ...

tejodhātu ce hidaṃ, bhikkhave…

➌ 比丘们！如果这火界完全是苦的...那么众生就不会对火界生起贪着。 然而，比丘们！正因为火界是乐的...众生才会对火界生起贪着。

4. “Bhikkhus, if the fire element ... re ...

vāyodhātu ce hidaṃ, bhikkhave, ekantadukkhā abhavissa dukkhānupatitā dukkhāvakkantā anavakkantā sukhena, nayidaṃ sattā vāyodhātuyā sārajjeyyuṃ.

➍ 比丘们！如果这风界完全是苦的，充满着苦，带来的是苦，不夹杂乐；那么众生就不会对风界生起贪着。

5. “Bhikkhus, if the air element was completely unpleasant, was oppressive and was a birth in unpleasantness beings would not have an attachment for the air element.

Yasmā ca kho, bhikkhave, vāyodhātu sukhā sukhānupatitā sukhāvakkantā anavakkantā dukkhena, tasmā sattā vāyodhātuyā sārajjanti.

然而，比丘们！正因为风界是乐的，充满着乐，带来的是乐，不夹杂苦；众生才会对风界生起贪着。

Bhikkhus, since the air element is pleasant not oppressive and is a birth in pleasantness, beings attach themselves to the air element.

“Pathavīdhātu ce hidaṃ, bhikkhave, ekantasukhā abhavissa sukhānupatitā sukhāvakkantā anavakkantā dukkhena, nayidaṃ sattā pathavīdhātuyā nibbindeyyuṃ.

➀ 比丘们！如果这地界完全是乐的，充满着乐，带来的是乐，不夹杂苦；那么众生就不会厌离地界。

“Bhikkhus, if the earth element was completely pleasant, was not oppressive and was a birth in pleasantness beings would not have turned away from the earth element.

Yasmā ca kho, bhikkhave, pathavīdhātu dukkhā dukkhānupatitā dukkhāvakkantā anavakkantā sukhena, tasmā sattā pathavīdhātuyā nibbindanti.

然而，比丘们！正因为地界是苦的，充满着苦，带来的是苦，不夹杂乐；众生才会厌离地界。

Bhikkhus, since the earth element is unpleasant oppressive and is a birth in unpleasantness, beings turn away from the earth element.

“Āpodhātu ce hidaṃ, bhikkhave…pe…

➁ 比丘们！如果这水界完全是乐的...那么众生就不会厌离水界。 然而，比丘们！正因为水界是苦的...众生才会厌离水界。

3. “Bhikkhus, if the water element was completely pleasant ... re ...

tejodhātu ce hidaṃ, bhikkhave…

➂ 比丘们！如果这火界完全是乐的...那么众生就不会厌离火界。 然而，比丘们！正因为火界是苦的...众生才会厌离火界。

4. “Bhikkhus, if the fire element was completely pleasant ... re ...

vāyodhātu ce hidaṃ, bhikkhave, ekantasukhā abhavissa sukhānupatitā sukhāvakkantā anavakkantā dukkhena, nayidaṃ sattā vāyodhātuyā nibbindeyyuṃ.

➃ 比丘们！如果这风界完全是乐的，充满着乐，带来的是乐，不夹杂苦；那么众生就不会厌离风界。

5. “Bhikkhus, if the air element was completely pleasant, was not oppressive and was a birth in pleasantness beings would not have turned away from the air element.

Yasmā ca kho, bhikkhave, vāyodhātu dukkhā dukkhānupatitā dukkhāvakkantā anavakkantā sukhena, tasmā sattā vāyodhātuyā nibbindantī”ti.

然而，比丘们！正因为风界是苦的，充满着苦，带来的是苦，不夹杂乐；众生才会厌离风界。”

Bhikkhus, since the air element is unpleasant oppressive and is a birth in unpleasantness, beings turn away from the air element.”

Pañcamaṃ.

四界苦乐 ～随喜品‧第五经终

Unpleasantness: the Fifth.

～《界相应‧随喜品‧Ekantadukkhasutta 四界苦乐》(SN 14.34, 118)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2565.8.27 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/3. Dhātusaṃyutta 界相应 (SN 14, 85-123)/3.4 Catutthavagga 随喜品 (SN 14.30-39, 114-123)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.6 Abhinandasutta 随喜四界 (SN 14.35, 119)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Abhinandasuttaṃ

随喜四界 Delight (SN 14.35, 119)

第六经 ✩ 随喜四界 Abhinandasuttaṃ / Delight (SN 14.35, 119)

☆ 随喜贪爱（集圣谛） ➾ ➊ 地界～（随喜）硬度、➋ 水界～（随喜）湿度、➌ 火界～（随喜）温度、➍ 风界～（随喜）速度 ➾ 不能解脱苦（苦圣谛）。

☆ 不喜贪爱（道圣谛） ➾ ➊ 地界～（不喜）硬度、➋ 水界～（不喜）湿度、➌ 火界～（不喜）温度、➍ 风界～（不喜）速度 ➾ 能够解脱苦（灭圣谛）。

﹝第三十五卷 ➲﹞ 119. Sāvatthiyaṃ viharati…pe…

有一次，世尊住在舍卫城。当时，世尊说：

1. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthī.

“yo, bhikkhave, pathavīdhātuṃ abhinandati, dukkhaṃ so abhinandati. Yo dukkhaṃ abhinandati, aparimutto so dukkhasmāti vadāmi.

➊ “比丘们！我说：‘如果对地界（硬度）表示欢喜的人，就是对苦表示欢喜；如果对苦表示欢喜，那么，就不能从苦中解脱。’

2. “Bhikkhus, he who delights in the earth element delights in unpleasantness. He that delights in unpleasantness, I say, is not released from unpleasantness.

Yo āpodhātuṃ abhinandati…pe…

➋ 我说：‘如果对水界（湿度）表示欢喜的人，就是对苦表示欢喜；如果对苦表示欢喜，那么，就不能从苦中解脱。’

3. “Bhikkhus, he who delights in the water element ... re ...

yo tejodhātuṃ…

➌ 我说：‘如果对火界（温度）表示欢喜的人，就是对苦表示欢喜；如果对苦表示欢喜，那么，就不能从苦中解脱。’

4. “Bhikkhus, he who delights in the fire element ... re ...

yo vāyodhātuṃ abhinandati, dukkhaṃ so abhinandati. Yo dukkhaṃ abhinandati, aparimutto so dukkhasmāti vadāmi.

➍ 我说：‘如果对风界（速度）表示欢喜的人，就是对苦表示欢喜；如果对苦表示欢喜，那么，就不能从苦中解脱。’

5. “Bhikkhus, he who delights in the air element delights in unpleasantness. He that delights in unpleasantness, I say, is not released from unpleasantness.

Yo ca kho, bhikkhave, pathavīdhātuṃ nābhinandati, dukkhaṃ so nābhinandati. Yo dukkhaṃ nābhinandati, parimutto so dukkhasmāti vadāmi.

① 我说：‘不对地界（硬度）表示欢喜的人，就不会对苦表示欢喜；如果不表示对苦欢喜，那么，就能够从苦中解脱。’

6. “Bhikkhus, he who does not delight in the earth element does not delight in unpleasantness. He that does not delight in unpleasantness, I say, is released from unpleasantness.

Yo āpodhātuṃ…pe…

② 我说：‘不对水界（湿度）表示欢喜的人，就不会对苦表示欢喜；如果不表示对苦欢喜，那么，就能够从苦中解脱。’

3. “Bhikkhus, he who does not delight in the water element ... re ...

yo tejodhātuṃ…

③ 我说：‘不对火界（温度）表示欢喜的人，就不会对苦表示欢喜；如果不表示对苦欢喜，那么，就能够从苦中解脱。’

4. “Bhikkhus, he who does not delight in the fire element ... re ...

yo vāyodhātuṃ nābhinandati, dukkhaṃ so nābhinandati. Yo dukkhaṃ nābhinandati, parimutto so dukkhasmāti vadāmī”ti.

④ 我说：‘不对风界（速度）表示欢喜的人，就不会对苦表示欢喜；如果不表示对苦欢喜，那么，就能够从苦中解脱。’”

5. “Bhikkhus, he who does not delight in the air element does not delight in unpleasantness. He that does not delight in unpleasantness, I say, is released from unpleasantness.

Chaṭṭhaṃ.

随喜四界 ～随喜品‧第六经终

Delight: the Sixth.

～《界相应‧随喜品‧Abhinandasutta 随喜四界》(SN 14.35, 119)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2565.8.27 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/3. Dhātusaṃyutta 界相应 (SN 14, 85-123)/3.4 Catutthavagga 随喜品 (SN 14.30-39, 114-123)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.7 Uppādasutta 生起坏灭 (SN 14.36, 120)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Uppādasuttaṃ

生起坏灭 Arising (SN 14.36, 120)

第七经 ✩ 生起坏灭 Uppādasuttaṃ / Arising (SN 14.36, 120)

☆ 四界生起（集圣谛） ➾ ➊ 地界～（出现）硬度、➋ 水界～（出现）湿度、➌ 火界～（出现）温度、➍ 风界～（出现）速度 ➾ 老病死苦（苦圣谛）。

☆ 四界坏灭（道圣谛） ➾ ➊ 地界～（不现）硬度、➋ 水界～（不现）湿度、➌ 火界～（不现）温度、➍ 风界～（不现）速度 ➾ 老病死灭（灭圣谛）。

﹝第三十六卷 ➲﹞ 120. Sāvatthiyaṃ viharati…pe…

有一次，世尊住在舍卫城。当时，世尊说：

1. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthī.

“yo, bhikkhave, pathavīdhātuyā uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo rogānaṃ ṭhiti jarāmaraṇassa pātubhāvo.

➊ “比丘们！如果地界（硬度）的生起、持续存在、再生、显现，那就是苦的生起、疾病的持续存在、老死的显现。

2. “Bhikkhus, the appearance, stability and rebirth of the earth element is the appearance of unpleasantness, the continuance of ailments and the manifestation of decay and death.

Yo āpodhātuyā…pe…

➋ “比丘们！如果水界（湿度）的生起、持续存在、再生、显现，那就是苦的生起、疾病的持续存在、老死的显现。

3. “Bhikkhus, the appearance, stability and rebirth of the water element, is the appearance of unpleasantness, the continuance of ailments and the manifestation of decay and death.

yo tejodhātuyā…

➌ “比丘们！如果火界（温度）的生起、持续存在、再生、显现，那就是苦的生起、疾病的持续存在、老死的显现。

4. “Bhikkhus, the appearance, stability and rebirth of the fire element, is the appearance of unpleasantness, the continuance of ailments and the manifestation of decay and death.

yo vāyodhātuyā uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo rogānaṃ ṭhiti jarāmaraṇassa pātubhāvo”.

➍ “比丘们！如果风界（速度）的生起、持续存在、再生、显现，那就是苦的生起、疾病的持续存在、老死的显现。

5. “Bhikkhus, the appearance, stability and rebirth of the air element, is the appearance of unpleasantness, the continuance of ailments and the manifestation of decay and death.

“Yo ca kho, bhikkhave, pathavīdhātuyā nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho rogānaṃ vūpasamo jarāmaraṇassa atthaṅgamo.

① 比丘们！如果地界（硬度）的止息、平息、消失，那就是苦的止息、疾病的平息、老死的消失。

6. “Bhikkhus, the cessation, mastery and disappearance of the earth element, is the cessation of unpleasantness, the mastery of ailments and the disappearance of decay and death.

Yo āpodhātuyā…pe…

② 比丘们！如果水界（湿度）的止息、平息、消失，那就是苦的止息、疾病的平息、老死的消失。

7. “Bhikkhus, the cessation, mastery and disappearance of the water element, is the cessation of unpleasantness, the mastery of ailments and the disappearance of decay and death.

yo tejodhātuyā…

③ 比丘们！如果火界（温度）的止息、平息、消失，那就是苦的止息、疾病的平息、老死的消失。

8. “Bhikkhus, the cessation, mastery and the disappearance of the fire element, is the cessation of unpleasantness, the mastery of ailments and the disappearance of decay and death.

yo vāyodhātuyā nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho rogānaṃ vūpasamo jarāmaraṇassa atthaṅgamo”ti.

④ 比丘们！如果风界（速度）的止息、平息、消失，那就是苦的止息、疾病的平息、老死的消失。”

9. “Bhikkhus, the cessation, mastery, and the disappearance of the air element, is the cessation of unpleasantness, the mastery of ailments and the disappearance of decay and death.

Sattamaṃ.

生起坏灭 ～随喜品‧第七经终

Arising: the Seventh.

～《界相应‧随喜品‧Uppādasutta 生起坏灭》(SN 14.36, 120)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2565.8.27 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/3. Dhātusaṃyutta 界相应 (SN 14, 85-123)/3.4 Catutthavagga 随喜品 (SN 14.30-39, 114-123)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.8 Samaṇabrāhmaṇasutta 知沙门四谛义 (SN 14.37, 121)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Samaṇabrāhmaṇasuttaṃ

知沙门四谛义 Recluses and Brahmins I (SN 14.37, 121)

第八经 ✩ 知沙门四谛义 Samaṇabrāhmaṇasuttaṃ / Recluses and Brahmins I (SN 14.37, 121)

☆ 对“四界”如实了知“婆罗门”义 ➾ ➊ 味道（生起贪欲，集圣谛）、➋ 过患（无常、苦法，苦圣谛）、➌ 出离（调伏贪欲，道圣谛）、➍ 圆满“沙门义、婆罗门义”（当生亲证，灭圣谛）。

﹝第三十七卷 ➲﹞ 121. Sāvatthiyaṃ viharati…pe…

有一次，世尊住在舍卫城。当时，世尊说：

1. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthī.

“catasso imā, bhikkhave, dhātuyo.

“比丘们！有这四种界。

2. “Bhikkhus, these four are the elements.

Katamā catasso?

哪四种呢？

What four?

Pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu.

➊ 地界、➋ 水界、➌ 火界、➍ 风界。

They are the element of earth, the element of water, the element of fire and the element of air. These are the four elements.

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṃ catunnaṃ dhātūnaṃ assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti,

① 比丘们！任何沙门或婆罗门，如果不能如实了知这四界的味道（乐味）、过患（危险）和出离（解脱）──

3. “Bhikkhus, the recluses and brahmins who do not know, as it really is the satisfaction, danger and the escape from the four elements are not my recluses or brahmins.

na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā;

比丘们！那些沙门或婆罗门，在沙门中不被认为是沙门，在婆罗门中不被认为是婆罗门！

Among recluses they are not recluses and among brahmins they are not brahmins.

na ca pana te āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti”.

并且，那些尊者，无法在现世通过自己的证知、亲证并安住于沙门的目标或婆罗门的目标。

And these venerable ones will not by themselves realize and abide in the recluseship or become brahmins in this life.

“Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṃ catunnaṃ dhātūnaṃ assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānanti,

② 比丘们！任何沙门或婆罗门，如果能够如实了知这四界的味道（乐味）、过患（危险）和出离（解脱）──

4. “Bhikkhus, the recluses and brahmins who know, as it really is the satisfaction, danger and the escape from the four elements are my recluses and brahmins.

te ca kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā;

比丘们！那些沙门或婆罗门，在沙门中被认为是沙门，在婆罗门中被认为是婆罗门！

Among recluses they are recluses and among brahmins they are brahmins.

te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.

并且，那些尊者，能够在现世通过自己的证知、亲证并安住于沙门的目标和婆罗门的目标。”

And these venerable ones will by themselves realize and abide in the recluseship or will become brahmins in this life.

Aṭṭhamaṃ.

知沙门四谛义 ～随喜品‧第八经终

Recluses and Brahmins I: the Eighth.

～《界相应‧随喜品‧Samaṇabrāhmaṇasutta 知沙门四谛义》(SN 14.37, 121)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2565.8.27 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/3. Dhātusaṃyutta 界相应 (SN 14, 85-123)/3.4 Catutthavagga 随喜品 (SN 14.30-39, 114-123)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.9 Dutiyasamaṇabrāhmaṇasutta 修沙门四谛义 (SN 14.38, 122)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Dutiyasamaṇabrāhmaṇasuttaṃ

修沙门四谛义 Recluses and Brahmins II (SN 14.38, 122)

第九经 ✩ 修沙门四谛义 Dutiyasamaṇabrāhmaṇasuttaṃ / Recluses and Brahmins II (SN 14.38, 122)

☆ 对“四界”如实修“四圣谛”义 ➾ ➊ 集起（生起）、味道（贪欲，集圣谛）、➋ 灭尽（消逝）、过患（无常、苦法，苦圣谛）、➌ 出离（调伏贪欲，道圣谛）、➍ 圆满“沙门义、婆罗门义”（当生亲证，灭圣谛）。

﹝第三十八卷 ➲﹞ 122. Sāvatthiyaṃ viharati…pe…

有一次，世尊住在舍卫城。当时，世尊说：

1. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthī.

“catasso imā, bhikkhave, dhātuyo.

“比丘们！有这四种界。

2. “Bhikkhus, these four are the elements.

Katamā catasso?

哪四种呢？

What four?

Pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu.

➊ 地界、➋ 水界、➌ 火界、➍ 风界。

They are the element of earth, the element of water, the element of fire and the element of air. These are the four elements.

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṃ catunnaṃ dhātūnaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti…pe…

① 比丘们！任何沙门或婆罗门，如果不能如实了知这四界的集起（生起）、灭尽（消逝）、味道（乐味）、过患（危险）和出离（解脱）──

比丘们！那些沙门或婆罗门，在沙门中不被认为是沙门，在婆罗门中不被认为是婆罗门！

并且，那些尊者，无法在现世通过自己的证知、亲证并安住于沙门的目标或婆罗门的目标。

3. Bhikkhus, the recluses and brahmins who do not know, as it really is the arising, fading, satisfaction, danger and the escape from the four elements are not my recluses or brahmins. Among recluses they are not recluses and among brahmins they are not brahmins. And these venerable ones will not by themselves realize and abide in the recluseship or become brahmins in this life.

pajānanti…pe… sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.

② 比丘们！任何沙门或婆罗门，如果能够如实了知这四界的集起（生起）、灭尽（消逝）、味道（乐味）、过患（危险）和出离（解脱）──

比丘们！那些沙门或婆罗门，在沙门中被认为是沙门，在婆罗门中被认为是婆罗门！

并且，那些尊者，能够在现世通过自己的证知、亲证并安住于沙门的目标和婆罗门的目标。”

4. Bhikkhus, the recluses and brahmins who know, as it really is, the arising, fading, satisfaction, danger and the escape from the four elements are my recluses and brahmins. Among recluses they are recluses and among brahmins they are brahmins. And these venerable ones will by themselves, realize and abide in the recluseship or will become brahmins in this life.

Navamaṃ.

修沙门四谛义 ～随喜品‧第九经终

Recluses and Brahmins II: the Ninth.

～《界相应‧随喜品‧Dutiyasamaṇabrāhmaṇasutta 修沙门四谛义》(SN 14.38, 122)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2565.8.27 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/3. Dhātusaṃyutta 界相应 (SN 14, 85-123)/3.4 Catutthavagga 随喜品 (SN 14.30-39, 114-123)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.10 Tatiyasamaṇabrāhmaṇasutta 证沙门四谛义 (SN 14.39, 123)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Tatiyasamaṇabrāhmaṇasuttaṃ

证沙门四谛义 Recluses and brahmins III (SN 14.39, 123)

第十经 ✩ 证沙门四谛义 Tatiyasamaṇabrāhmaṇasuttaṃ / Recluses and brahmins III (SN 14.39, 123)

☆ 对“四界”如实证“四圣谛”义（苦、集、灭、道） ➾ ➊ 地界～硬度（苦圣谛）、其集起（集圣谛）、其灭尽（灭圣谛）、导致其灭尽的道路（道圣谛）、➋ 水界～湿度...、➌ 火界～温度...、➍ 风界～速度... ➾ 当生亲证、圆满“沙门义、婆罗门义”（灭圣谛）。

﹝第三十九卷 ➲﹞ 123. Sāvatthiyaṃ viharati…pe…

有一次，世尊住在舍卫城。当时，世尊说：

1. At one time the Blessed One was living in the monastery offered by Anāthapiṇḍika in Jeta’s grove in Sāvatthī.

“Bhikkhus, these four are the elements. What four? They are the element of earth, the element of water, the element of fire and the element of air. These are the four elements.

“ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pathavīdhātuṃ nappajānanti, pathavīdhātusamudayaṃ nappajānanti, pathavīdhātunirodhaṃ nappajānanti, pathavīdhātunirodhagāminiṃ paṭipadaṃ nappajānanti…pe…

➊ “比丘们！任何沙门或婆罗门，如果不能如实了知地界（苦圣谛）、地界的集起（集圣谛）、地界的灭尽（灭圣谛）、以及导向地界灭尽的道路（道圣谛）──

比丘们！那些沙门或婆罗门，在沙门中不被认为是沙门，在婆罗门中不被认为是婆罗门！并且，那些尊者，无法在现世通过自己的证知、亲证并安住于沙门的目标或婆罗门的目标。

2. “Bhikkhus, the recluses and brahmins who do not know the earth element, the arising of the earth element, the cessation of the earth element and the path leading to the cessation of the earth element.

āpodhātuṃ nappajānanti…

➋ 比丘们！任何沙门或婆罗门，如果不能如实了知水界（苦圣谛）、水界的集起（集圣谛）、水界的灭尽（灭圣谛）、以及导向水界灭尽的道路（道圣谛）──

比丘们！那些沙门或婆罗门，在沙门中不被认为是沙门，在婆罗门中不被认为是婆罗门！并且，那些尊者，无法在现世通过自己的证知、亲证并安住于沙门的目标或婆罗门的目标。

3. “Bhikkhus, the recluses and brahmins who do not know the water element ... re ...

tejodhātuṃ nappajānanti…

➌ 比丘们！任何沙门或婆罗门，如果不能如实了知火界（苦圣谛）、火界的集起（集圣谛）、火界的灭尽（灭圣谛）、以及导向火界灭尽的道路（道圣谛）──

比丘们！那些沙门或婆罗门，在沙门中不被认为是沙门，在婆罗门中不被认为是婆罗门！并且，那些尊者，无法在现世通过自己的证知、亲证并安住于沙门的目标或婆罗门的目标。

4. “Bhikkhus, the recluses and brahmins who do not know the fire element ... re ...

vāyodhātuṃ nappajānanti, vāyodhātusamudayaṃ nappajānanti, vāyodhātunirodhaṃ nappajānanti, vāyodhātunirodhagāminiṃ paṭipadaṃ nappajānanti, na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā; na ca pana te āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti”.

➍ 比丘们！任何沙门或婆罗门，如果不能如实了知风界（苦圣谛）、风界的集起（集圣谛）、风界的灭尽（灭圣谛）、以及导向风界灭尽的道路（道圣谛）──

比丘们！那些沙门或婆罗门，在沙门中不被认为是沙门，在婆罗门中不被认为是婆罗门！并且，那些尊者，无法在现世通过自己的证知、亲证并安住于沙门的目标或婆罗门的目标。

5. “Bhikkhus, the recluses and brahmins who do not know the air element, the arising of the air element, the cessation of the air element and the path leading to the cessation of the air element, they are not my recluses or brahmins. Among recluses they are not recluses and among brahmins they are not brahmins. And these venerable ones will not by themselves realize and abide in the recluseship or become brahmins in this life.

“Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā pathavīdhātuṃ pajānanti, pathavīdhātusamudayaṃ pajānanti, pathavīdhātunirodhaṃ pajānanti, pathavīdhātunirodhagāminiṃ paṭipadaṃ pajānanti…

① “比丘们！任何沙门或婆罗门，如果能够如实了知地界（苦圣谛）、地界的集起（集圣谛）、地界的灭尽（灭圣谛）、以及导向地界灭尽的道路（道圣谛）──

比丘们！那些沙门或婆罗门，在沙门中被认为是沙门，在婆罗门中被认为是婆罗门！并且，那些尊者，能够在现世通过自己的证知、亲证并安住于沙门的目标和婆罗门的目标。

6. “Bhikkhus, the recluses and brahmins who know the earth element, the arising of the earth element, the cessation of the earth element and the path leading to the cessation of the earth element.

ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā…pe… āpodhātuṃ pajānanti…

② 比丘们！任何沙门或婆罗门，如果能够如实了知水界（苦圣谛）、水界的集起（集圣谛）、水界的灭尽（灭圣谛）、以及导向水界灭尽的道路（道圣谛）──

比丘们！那些沙门或婆罗门，在沙门中被认为是沙门，在婆罗门中被认为是婆罗门！并且，那些尊者，能够在现世通过自己的证知、亲证并安住于沙门的目标和婆罗门的目标。

3. “Bhikkhus, the recluses and brahmins who know the water element.

tejodhātuṃ pajānanti…

③ 比丘们！任何沙门或婆罗门，如果能够如实了知火界（苦圣谛）、火界的集起（集圣谛）、火界的灭尽（灭圣谛）、以及导向火界灭尽的道路（道圣谛）──

比丘们！那些沙门或婆罗门，在沙门中被认为是沙门，在婆罗门中被认为是婆罗门！并且，那些尊者，能够在现世通过自己的证知、亲证并安住于沙门的目标和婆罗门的目标。

4. “Bhikkhus, the recluses and brahmins who know the fire element.

vāyodhātuṃ pajānanti, vāyodhātusamudayaṃ pajānanti, vāyodhātunirodhaṃ pajānanti, vāyodhātunirodhagāminiṃ paṭipadaṃ pajānanti, te ca kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā; te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.

④ 比丘们！任何沙门或婆罗门，如果能够如实了知风界（苦圣谛）、风界的集起（集圣谛）、风界的灭尽（灭圣谛）、以及导向风界灭尽的道路（道圣谛）──

比丘们！那些沙门或婆罗门，在沙门中被认为是沙门，在婆罗门中被认为是婆罗门！并且，那些尊者，能够在现世通过自己的证知、亲证并安住于沙门的目标和婆罗门的目标。”

5. “Bhikkhus, the recluses and brahmins who know the air element, the arising of the air element, the cessation of the air element and the path leading to the cessation of the air element, they are my recluses or brahmins. Among recluses they are recluses and among brahmins they are brahmins. And these venerable ones will by themselves realize and abide in the recluseship or become brahmins in this life.”

Dasamaṃ.

证沙门四谛义 ～随喜品‧第十经终

Recluses and brahmins III: the Tenth.

～《界相应‧随喜品‧Tatiyasamaṇabrāhmaṇasutta 证沙门四谛义》(SN 14.39, 123)

卍　　　　卍　　　　卍

Catuttho vaggo.

第四 随喜品（终）

Here End of Chapter 4: the Fourth.

～《界相应‧Catutthavagga 随喜品》(SN 14.30-39, 114-123)

Tassuddānaṃ –

十经偈颂：

Catasso pubbe acariṃ, nocedañca dukkhena ca;

四界佛前寻 若无界苦乐

Abhinandañca uppādo, tayo samaṇabrāhmaṇāti.

随喜生坏灭 三证沙门义

Dhātusaṃyuttaṃ samattaṃ.

因缘篇第三 界相应 ～（相应部经典‧第十四相应）终

Here End of Elements: the Fourteenth.

～《相应部经典‧Dhātusaṃyutta 界相应》(SN 14, 85-123)

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/4. Anamataggasaṃyutta 无始相应 (SN 15, 124-143)/4.1 Paṭhamavagga 第一品 (SN 15.1-10, 124-133)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.1 Tiṇakaṭṭhasutta 薪草 (SN 15.1, 124)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Anamataggasaṃyuttaṃ

1. Paṭhamavaggo

1. Tiṇakaṭṭhasuttaṃ

124. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Anamataggoyaṃ [anamataggāyaṃ (pī. ka.)] bhikkhave, saṃsāro. Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ. Seyyathāpi, bhikkhave, puriso yaṃ imasmiṃ jambudīpe tiṇakaṭṭhasākhāpalāsaṃ taṃ chetvā [tacchetvā (bahūsu)] ekajjhaṃ saṃharitvā caturaṅgulaṃ caturaṅgulaṃ ghaṭikaṃ katvā nikkhipeyya – ‘ayaṃ me mātā, tassā me mātu ayaṃ mātā’ti, apariyādinnāva [apariyādiṇṇāva (sī.)] bhikkhave, tassa purisassa mātumātaro assu, atha imasmiṃ jambudīpe tiṇakaṭṭhasākhāpalāsaṃ parikkhayaṃ pariyādānaṃ gaccheyya. Taṃ kissa hetu? Anamataggoyaṃ, bhikkhave, saṃsāro. Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ. Evaṃ dīgharattaṃ vo, bhikkhave, dukkhaṃ paccanubhūtaṃ tibbaṃ paccanubhūtaṃ byasanaṃ paccanubhūtaṃ, kaṭasī [kaṭasi (sī. pī. ka.) kaṭā chavā sayanti etthāti kaṭasī] vaḍḍhitā. Yāvañcidaṃ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṃ alaṃ virajjituṃ alaṃ vimuccitun”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第四 无始相应

第一 薪草品

［一］ 薪草

一 我是这样听说的。那时，世尊住在舍卫城。

二 那时，世尊对比丘们说：“比丘们！”那些比丘回答世尊说：“是的，大德！”

三 世尊说：“比丘们！轮回没有开端。众生被无明覆盖，被渴爱束缚，流转轮回，其最初的起点是不可知的。

四 比丘们！譬如有人，把这阎浮提所有的草、木、树枝、树叶都砍下来，收集到一处。然后把它们做成四指长的小段，每放下一段就说：‘这是我的母亲，这位是我母亲的母亲。’比丘们！这样数下去，这个人的母亲的母亲还没有数完，但这阎浮提所有的草、木、树枝、树叶却会被数尽了。

五 这是什么缘故呢？比丘们！轮回没有开端。众生被无明覆盖，被渴爱束缚，流转轮回，其最初的起点是不可知的。

六 比丘们！就这样，你们在长久的轮回中，经历了痛苦、剧痛、灾祸，堆积了无数的尸骨（增大了墓地）。

七 比丘们！这足以让你们对一切有为法（诸行）感到厌倦，足以让你们离欲，足以让你们解脱。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/4. Anamataggasaṃyutta 无始相应 (SN 15, 124-143)/4.1 Paṭhamavagga 第一品 (SN 15.1-10, 124-133)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.2 Pathavīsutta 地 (SN 15.2, 125)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Pathavīsuttaṃ

125. Sāvatthiyaṃ viharati…pe… “anamataggoyaṃ, bhikkhave, saṃsāro. Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ. Seyyathāpi, bhikkhave, puriso imaṃ mahāpathaviṃ kolaṭṭhimattaṃ kolaṭṭhimattaṃ mattikāguḷikaṃ karitvā nikkhipeyya – ‘ayaṃ me pitā, tassa me pitu ayaṃ pitā’ti, apariyādinnāva bhikkhave, tassa purisassa pitupitaro assu, athāyaṃ mahāpathavī parikkhayaṃ pariyādānaṃ gaccheyya. Taṃ kissa hetu? Anamataggoyaṃ, bhikkhave, saṃsāro. Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ. Evaṃ dīgharattaṃ vo, bhikkhave, dukkhaṃ paccanubhūtaṃ tibbaṃ paccanubhūtaṃ byasanaṃ paccanubhūtaṃ, kaṭasī vaḍḍhitā. Yāvañcidaṃ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṃ, alaṃ virajjituṃ, alaṃ vimuccitun”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［二］ 第二 地

一 [那时，世尊]住在舍卫城。

二 [那时，世尊说：]“比丘们！轮回没有开端。众生被无明覆盖，被渴爱束缚，流转轮回，其最初的起点是不可知的。

三 比丘们！譬如有人，将整个大地的土，做成像枣核那么大的小土丸，每放下一个就说：‘这是我的父亲，这位是我父亲的父亲。’比丘们！这样数下去，这个人的父亲的父亲还没有数完，而这整个大地的土（做成的土丸）却会被数尽了。

四 这是什么缘故呢？比丘们！轮回没有开端。众生被无明覆盖，被渴爱束缚，流转轮回，其最初的起点是不可知的。

五 比丘们！就这样，你们在长久的轮回中，经历了痛苦、剧痛、灾祸，堆积了无数的尸骨（增大了墓地）。

六 比丘们！这足以让你们对一切有为法（诸行）感到厌倦，足以让你们离欲，足以让你们解脱。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/4. Anamataggasaṃyutta 无始相应 (SN 15, 124-143)/4.1 Paṭhamavagga 第一品 (SN 15.1-10, 124-133)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.3 Assusutta 泪 (SN 15.3, 126)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Assusuttaṃ

126. Sāvatthiyaṃ viharati…pe… “anamataggoyaṃ, bhikkhave, saṃsāro. Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ. Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho bahutaraṃ, yaṃ vā vo iminā dīghena addhunā sandhāvataṃ saṃsarataṃ amanāpasampayogā manāpavippayogā kandantānaṃ rodantānaṃ [rudantānaṃ (sī.)] assu passannaṃ [passandaṃ (ka. sī.), pasandaṃ (syā. kaṃ.), pasannaṃ (pī. ka.)] paggharitaṃ, yaṃ vā catūsu mahāsamuddesu udakan”ti? “Yathā kho mayaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāma, etadeva, bhante, bahutaraṃ yaṃ no iminā dīghena addhunā sandhāvataṃ saṃsarataṃ amanāpasampayogā manāpavippayogā kandantānaṃ rodantānaṃ assu passannaṃ paggharitaṃ, na tveva catūsu mahāsamuddesu udakan”ti.

“Sādhu sādhu, bhikkhave, sādhu kho me tumhe, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha. Etadeva, bhikkhave, bahutaraṃ yaṃ vo iminā dīghena addhunā sandhāvataṃ saṃsarataṃ amanāpasampayogā manāpavippayogā kandantānaṃ rodantānaṃ assu passannaṃ paggharitaṃ, na tveva catūsu mahāsamuddesu udakaṃ. Dīgharattaṃ vo, bhikkhave, mātumaraṇaṃ paccanubhūtaṃ; tesaṃ vā mātumaraṇaṃ paccanubhontānaṃ amanāpasampayogā manāpavippayogā kandantānaṃ rodantānaṃ assu passannaṃ paggharitaṃ, na tveva catūsu mahāsamuddesu udakaṃ. Dīgharattaṃ vo, bhikkhave, pitumaraṇaṃ paccanubhūtaṃ …pe… bhātumaraṇaṃ paccanubhūtaṃ… bhaginimaraṇaṃ paccanubhūtaṃ… puttamaraṇaṃ paccanubhūtaṃ… dhītumaraṇaṃ paccanubhūtaṃ… ñātibyasanaṃ paccanubhūtaṃ… bhogabyasanaṃ paccanubhūtaṃ. Dīgharattaṃ vo, bhikkhave, rogabyasanaṃ paccanubhūtaṃ, tesaṃ vo rogabyasanaṃ paccanubhontānaṃ amanāpasampayogā manāpavippayogā kandantānaṃ rodantānaṃ assu passannaṃ paggharitaṃ, na tveva catūsu mahāsamuddesu udakaṃ. Taṃ kissa hetu? Anamataggoyaṃ, bhikkhave, saṃsāro …pe… yāvañcidaṃ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṃ, alaṃ virajjituṃ, alaṃ vimuccitun”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

［三］ 第三 泪

一 ［那时，世尊］住在舍卫城。

二 ［那时，世尊说：］“各位比丘！轮回没有开始，众生被无明覆盖、被渴爱束缚，不知道流转轮回的起点。

三 各位比丘！你们对此怎么想呢？是四大海洋里的水多，还是你们因为与怨恨的人相会、与喜爱的人分离，在长久流转轮回中哭泣悲叹时，所流下的眼泪更多呢？”

四 “大德！我们理解世尊所说的法。大德！我们因为与怨恨的人相会、与喜爱的人分离，在长久流转轮回中哭泣悲叹时所流下的眼泪更多，这绝不是四大海洋的水所能相比的。”

五 “很好，很好！各位比丘！你们能这样理解我所说的法，很好。

六 各位比丘！你们因为与怨恨的人相会、与喜爱的人分离，在长久流转轮回中哭泣悲叹时所流下的眼泪更多，这绝不是四大海洋的水所能相比的。

七 各位比丘！你们在漫漫长夜中经历了母亲的死亡。

八 ……经历了父亲的死亡。……经历了兄弟的死亡。……经历了姐妹的死亡。……经历了儿子的死亡。

九 ……经历了女儿的死亡。

一〇 ……经历了亲属的丧失。

一一 ……经历了财富的丧失。

一二 各位比丘！你们在漫漫长夜中，经历了疾病的伤痛。你们经历这些疾病伤痛时，因为与怨恨的人相会、与喜爱的人分离而哭泣悲叹，所流下的眼泪更多，这绝不是大海的水所能相比的。

一三 这是什么缘故呢？各位比丘！轮回没有开始……

一四 各位比丘！对这一切诸行，（你们所经历的）足以让你们感到厌倦，足以让你们离欲，足以让你们解脱了。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/4. Anamataggasaṃyutta 无始相应 (SN 15, 124-143)/4.1 Paṭhamavagga 第一品 (SN 15.1-10, 124-133)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.4 Khīrasutta 乳 (SN 15.4, 127)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Khīrasuttaṃ

127. Sāvatthiyaṃ viharati…pe… “anamataggoyaṃ, bhikkhave, saṃsāro. Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ. Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho bahutaraṃ, yaṃ vā vo iminā dīghena addhunā sandhāvataṃ saṃsarataṃ mātuthaññaṃ pītaṃ, yaṃ vā catūsu mahāsamuddesu udakan”ti? “Yathā kho mayaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāma, etadeva, bhante, bahutaraṃ yaṃ no iminā dīghena addhunā sandhāvataṃ saṃsarataṃ mātuthaññaṃ pītaṃ, na tveva catūsu mahāsamuddesu udakan”ti.

“Sādhu sādhu, bhikkhave, sādhu kho me tumhe, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha. Etadeva, bhikkhave, bahutaraṃ yaṃ vo iminā dīghena addhunā sandhāvataṃ saṃsarataṃ mātuthaññaṃ pītaṃ, na tveva catūsu mahāsamuddesu udakaṃ. Taṃ kissa hetu? Anamataggoyaṃ, bhikkhave, saṃsāro…pe… alaṃ vimuccitun”ti. Catutthaṃ.

☸---------------------------------------------------------------------

［四］ 第四 乳

一 ［那时，世尊］住在舍卫城。

二 ［那时，世尊说：］“各位比丘！轮回没有开始，众生被无明覆盖、被渴爱束缚，不知道流转于轮回的起点。”

三 “各位比丘！你们对此怎么想呢？是你们在这些漫漫长夜流转轮回中所喝下的母乳多，还是四大海洋的水多呢？”

四 “大德！我们理解世尊所说的法。大德！我们在漫漫长夜流转轮回中所喝下的母乳更多，绝非大海的水所能相比。”

五 “很好，很好！各位比丘！很好！各位比丘！你们能这样理解我所说的法，很好。

六 各位比丘！你们在漫漫长夜流转轮回中所喝下的母乳更多，绝非大海的水所能相比。

七 这是什么缘故呢？各位比丘！轮回没有开始……足以解脱了。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/4. Anamataggasaṃyutta 无始相应 (SN 15, 124-143)/4.1 Paṭhamavagga 第一品 (SN 15.1-10, 124-133)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.5 Pabbatasutta 山 (SN 15.5, 128)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Pabbatasuttaṃ

128. Sāvatthiyaṃ viharati…pe… ārāme. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “kīvadīgho nu kho, bhante, kappo”ti? “Dīgho kho, bhikkhu, kappo. So na sukaro saṅkhātuṃ ettakāni vassāni iti vā, ettakāni vassasatāni iti vā, ettakāni vassasahassāni iti vā, ettakāni vassasatasahassāni iti vā”ti.

“Sakkā pana, bhante, upamaṃ kātun”ti? “Sakkā, bhikkhū”ti bhagavā avoca. “Seyyathāpi, bhikkhu, mahāselo pabbato yojanaṃ āyāmena yojanaṃ vitthārena yojanaṃ ubbedhena acchinno asusiro ekagghano. Tamenaṃ puriso vassasatassa vassasatassa accayena kāsikena vatthena sakiṃ sakiṃ parimajjeyya. Khippataraṃ kho so, bhikkhu, mahāselo pabbato iminā upakkamena parikkhayaṃ pariyādānaṃ gaccheyya, na tveva kappo. Evaṃ dīgho, bhikkhu, kappo. Evaṃ dīghānaṃ kho, bhikkhu, kappānaṃ neko kappo saṃsito, nekaṃ kappasataṃ saṃsitaṃ, nekaṃ kappasahassaṃ saṃsitaṃ, nekaṃ kappasatasahassaṃ saṃsitaṃ. Taṃ kissa hetu? Anamataggoyaṃ, bhikkhu, saṃsāro. Pubbā koṭi…pe… yāvañcidaṃ, bhikkhu, alameva sabbasaṅkhāresu nibbindituṃ, alaṃ virajjituṃ, alaṃ vimuccitun”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

［五］ 第五 山

一 ［那时，世尊］住在舍卫城祇树给孤独园。

二 那时，一位比丘来到世尊那里。到了之后……

三 坐在一边的的比丘对世尊说：“大德！一劫到底有多长呢？”

四 “比丘啊！一劫非常长久，难以计算它有多少年，或者多少百年，或者多少千年，或者多少十万年。”

五 “大德！那么，可以打个比方吗？”

六 世尊说：“比丘！可以。”“比丘！譬如有一座长一由旬、宽一由旬、高一由旬，没有缝隙、没有孔洞、完整坚固的大岩山。［如果］有个人，每过一百年，用迦尸（出产的）丝绸布料擦拭它一次。比丘！这座大岩山，用这种方法（磨损）会更快地彻底耗尽、消失，但一劫（的时间）还没有结束。

七 比丘！劫就是这么长久。比丘！在如此长久的劫中，（众生）轮回了不止一劫，轮回了不止一百劫，轮回了不止一千劫，轮回了不止十万劫。

八 这是什么缘故呢？各位比丘！轮回没有开始……足以解脱了。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/4. Anamataggasaṃyutta 无始相应 (SN 15, 124-143)/4.1 Paṭhamavagga 第一品 (SN 15.1-10, 124-133)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.6 Sāsapasutta 芥子 (SN 15.6, 129)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Sāsapasuttaṃ

129. Sāvatthiyaṃ viharati. Atha kho aññataro bhikkhu yena bhagavā…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “kīvadīgho, nu kho, bhante, kappo”ti? “Dīgho kho, bhikkhu, kappo. So na sukaro saṅkhātuṃ ettakāni vassāni iti vā…pe… ettakāni vassasatasahassāni iti vā”ti.

“Sakkā pana, bhante, upamaṃ kātun”ti? “Sakkā, bhikkhū”ti bhagavā avoca. “Seyyathāpi, bhikkhu, āyasaṃ nagaraṃ yojanaṃ āyāmena yojanaṃ vitthārena yojanaṃ ubbedhena, puṇṇaṃ sāsapānaṃ guḷikābaddhaṃ [cūḷikābaddhaṃ (sī. pī.)]. Tato puriso vassasatassa vassasatassa accayena ekamekaṃ sāsapaṃ uddhareyya. Khippataraṃ kho so, bhikkhu mahāsāsaparāsi iminā upakkamena parikkhayaṃ pariyādānaṃ gaccheyya, na tveva kappo. Evaṃ dīgho kho, bhikkhu, kappo. Evaṃ dīghānaṃ kho, bhikkhu, kappānaṃ neko kappo saṃsito, nekaṃ kappasataṃ saṃsitaṃ, nekaṃ kappasahassaṃ saṃsitaṃ, nekaṃ kappasatasahassaṃ saṃsitaṃ. Taṃ kissa hetu? Anamataggoyaṃ, bhikkhu, saṃsāro …pe… alaṃ vimuccitun”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［六］ 第六 芥子

一 ［那时，世尊］住在舍卫城。

二 当时有一位比丘，来到世尊那里……

三 坐在一边的比丘，对世尊这样说道：“大德！一劫到底有多长呢？”

四 “比丘！［一］劫非常长久，难以计算它有多少年，或者……多少十万年。”

五 “大德！那么，可以打个比方吗？”

六 “比丘！可以打比方。比丘！譬如有一座铁城，长一由旬，宽一由旬，高一由旬，里面堆满了芥子，（多得）像用头巾包裹捆紧了一样。这时有个人，每过一百年，从中取走一粒芥子。比丘！那一大堆芥子，用这种方法会更快地彻底耗尽、消失，然而一劫（的时间）还没有结束。

七 比丘！劫就是这么长久。比丘！在如此长久的劫中，（众生）轮回了不止一劫，轮回了不止一百劫，轮回了不止一千劫，轮回了不止十万劫。

八 这是什么缘故呢？比丘！轮回没有开始……足以解脱了。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/4. Anamataggasaṃyutta 无始相应 (SN 15, 124-143)/4.1 Paṭhamavagga 第一品 (SN 15.1-10, 124-133)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.7 Sāvakasutta 声闻 (SN 15.7, 130)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Sāvakasuttaṃ

130. Sāvatthiyaṃ viharati. Atha kho sambahulā bhikkhū yena bhagavā…pe… ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – “kīvabahukā nu kho, bhante, kappā abbhatītā atikkantā”ti? “Bahukā kho, bhikkhave, kappā abbhatītā atikkantā. Te na sukarā saṅkhātuṃ – ‘ettakā kappā iti vā, ettakāni kappasatāni iti vā, ettakāni kappasahassāni iti vā, ettakāni kappasatasahassāni iti vā’”ti.

“Sakkā pana, bhante, upamaṃ kātun”ti? “Sakkā, bhikkhave”ti bhagavā avoca. “Idhassu, bhikkhave, cattāro sāvakā vassasatāyukā vassasatajīvino. Te divase divase kappasatasahassaṃ kappasatasahassaṃ anussareyyuṃ. Ananussaritāva bhikkhave, tehi kappā assu, atha kho te cattāro sāvakā vassasatāyukā vassasatajīvino vassasatassa accayena kālaṃ kareyyuṃ. Evaṃ bahukā kho, bhikkhave, kappā abbhatītā atikkantā. Te na sukarā saṅkhātuṃ – ‘ettakā kappā iti vā, ettakāni kappasatāni iti vā, ettakāni kappasahassāni iti vā, ettakāni kappasatasahassāni iti vā’ti. Taṃ kissa hetu? Anamataggoyaṃ, bhikkhave, saṃsāro…pe… alaṃ vimuccitun”ti. Sattamaṃ.

☸---------------------------------------------------------------------

［七］ 第七 声闻

一 ［那时，世尊］住在舍卫城。

二 那时，有很多比丘来到世尊那里……

三 坐在一边的那些比丘对世尊说：“大德！已经过去了多少劫呢？”

四 “各位比丘！已经过去的劫非常多。难以计算它们有多少劫，或者多少百劫，或者多少千劫，或者多少十万劫。”

五 “大德！那么，可以打个比方吗？”

六 “各位比丘！可以打［比方］。”世尊说：“各位比丘！假设这里有四位声闻弟子，寿命一百岁，能活一百年。他们每天都能回忆起十万个劫。各位比丘！即使这样，（仍然有）他们未能回忆到的劫。然后，这四位寿命一百岁、能活一百年的声闻弟子，在一百年结束后去世了。

七 各位比丘！就是这样，已经过去的劫非常多，难以计算它们有多少劫，或者多少百劫，或者多少千劫，或者多少十万劫。

八 这是什么缘故呢？各位比丘！轮回没有开始……足以解脱了。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/4. Anamataggasaṃyutta 无始相应 (SN 15, 124-143)/4.1 Paṭhamavagga 第一品 (SN 15.1-10, 124-133)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.8 Gaṅgāsutta 恒河 (SN 15.8, 131)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Gaṅgāsuttaṃ

131. Rājagahe viharati veḷuvane. Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so brāhmaṇo bhagavantaṃ etadavoca – “kīvabahukā nu kho, bho gotama, kappā abbhatītā atikkantā”ti? “Bahukā kho, brāhmaṇa, kappā abbhatītā atikkantā. Te na sukarā saṅkhātuṃ – ‘ettakā kappā iti vā, ettakāni kappasatāni iti vā, ettakāni kappasahassāni iti vā, ettakāni kappasatasahassāni iti vā’”ti.

“Sakkā pana, bho gotama, upamaṃ kātun”ti? “Sakkā, brāhmaṇā”ti bhagavā avoca. “Seyyathāpi, brāhmaṇa, yato cāyaṃ gaṅgā nadī pabhavati yattha ca mahāsamuddaṃ appeti, yā etasmiṃ antare vālikā sā na sukarā saṅkhātuṃ – ‘ettakā vālikā iti vā, ettakāni vālikasatāni iti vā, ettakāni vālikasahassāni iti vā, ettakāni vālikasatasahassāni iti vā’ti. Tato bahutarā kho, brāhmaṇa, kappā abbhatītā atikkantā. Te na sukarā saṅkhātuṃ – ‘ettakā kappā iti vā, ettakāni kappasatāni iti vā, ettakāni kappasahassāni iti vā, ettakāni kappasatasahassāni iti vā’ti. Taṃ kissa hetu? Anamataggoyaṃ, brāhmaṇa, saṃsāro. Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ. Evaṃ dīgharattaṃ kho, brāhmaṇa, dukkhaṃ paccanubhūtaṃ tibbaṃ paccanubhūtaṃ byasanaṃ paccanubhūtaṃ, kaṭasī vaḍḍhitā. Yāvañcidaṃ, brāhmaṇa, alameva sabbasaṅkhāresu nibbindituṃ, alaṃ virajjituṃ, alaṃ vimuccitun”ti.

Evaṃ vutte, so brāhmaṇo bhagavantaṃ etadavoca – “abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［八］ 第八 恒河

一 ［那时，世尊］在王舍城竹林精舍……

二 那时，一位婆罗门来到世尊那里……与世尊互相问候，说了些友善、值得纪念的话后，坐在一边。

三 坐在一边的婆罗门对世尊说：“尊敬的乔达摩！已经过去了多少劫呢？”

四 “婆罗门！已经过去的劫非常多。难以计算它们有多少劫，或者多少百劫，或者多少千劫，或者多少十万劫。”

五 “尊敬的乔达摩！那么，可以打个比方吗？”

六 “婆罗门！可以打［比方］。”世尊说：“婆罗门！譬如，从这条恒河发源的地方到它流入大海的地方，这中间所有的沙子，难以计算它们有多少粒沙，或者多少百粒沙，或者多少千粒沙，或者多少十万粒沙。”

七 “婆罗门！因此，已经过去的劫比那（沙子）还要多得多。难以计算它们有多少劫，或者多少百劫，或者多少千劫，或者多少十万劫。

八 这是什么缘故呢？婆罗门！轮回没有开始，众生被无明覆盖、被渴爱束缚，不知道流转轮回的起点。

九 婆罗门！就这样，在漫漫长夜中，（众生）经历了苦，经历了剧苦，经历了灾祸，（轮回中积累的尸骨）增多了墓地。婆罗门！因此，对这一切诸行，（你们所经历的）足以让你们感到厌倦，足以让你们离欲，足以让你们解脱了。”

一〇 听完这番话，那位婆罗门对世尊说：“太好了，尊敬的乔达摩！太好了，尊敬的乔达摩！……尊者乔达摩！请接受我，从今天起，终生归依，成为优婆塞。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/4. Anamataggasaṃyutta 无始相应 (SN 15, 124-143)/4.1 Paṭhamavagga 第一品 (SN 15.1-10, 124-133)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.9 Daṇḍasutta 杖 (SN 15.9, 132)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Daṇḍasuttaṃ

132. Sāvatthiyaṃ viharati…pe… “anamataggoyaṃ, bhikkhave, saṃsāro. Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ. Seyyathāpi, bhikkhave, daṇḍo uparivehāsaṃ khitto sakimpi mūlena nipatati, sakimpi majjhena nipatati, sakimpi antena nipatati; evameva kho, bhikkhave, avijjānīvaraṇā sattā taṇhāsaṃyojanā sandhāvantā saṃsarantā sakimpi asmā lokā paraṃ lokaṃ gacchanti, sakimpi parasmā lokā imaṃ lokaṃ āgacchanti. Taṃ kissa hetu? Anamataggoyaṃ, bhikkhave, saṃsāro…pe… alaṃ vimuccitun”ti. Navamaṃ.

☸---------------------------------------------------------------------

［九］ 第九 杖

一 ［那时，世尊］住在舍卫城。

二 ［那时，世尊说：］“各位比丘！轮回没有开始，众生被无明覆盖、被渴爱束缚，不知道流转轮回的起点……

三 各位比丘！譬如把一根木杖向上抛到空中，它落下时，有时是根部着地，有时是中间着地，有时是末端着地。各位比丘！同样地，被无明覆盖、被渴爱束缚，流转轮回的众生，有时从此世去往他世，有时从他世来到此世。

四 这是什么缘故呢？各位比丘！轮回没有开始……足以解脱了。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/4. Anamataggasaṃyutta 无始相应 (SN 15, 124-143)/4.1 Paṭhamavagga 第一品 (SN 15.1-10, 124-133)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.10 Puggalasutta 人 (SN 15.10, 133)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Puggalasuttaṃ

133. Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Anamataggoyaṃ, bhikkhave, saṃsāro…pe… ekapuggalassa, bhikkhave, kappaṃ sandhāvato saṃsarato siyā evaṃ mahā aṭṭhikaṅkalo aṭṭhipuñjo aṭṭhirāsi yathāyaṃ vepullo pabbato, sace saṃhārako assa, sambhatañca na vinasseyya. Taṃ kissa hetu? Anamataggoyaṃ, bhikkhave, saṃsāro…pe… alaṃ vimuccitun”ti.

Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

“Ekassekena kappena, puggalassaṭṭhisañcayo;

Siyā pabbatasamo rāsi, iti vuttaṃ mahesinā.

“So kho panāyaṃ akkhāto, vepullo pabbato mahā;

Uttaro gijjhakūṭassa, magadhānaṃ giribbaje.

“Yato ca ariyasaccāni, sammappaññāya passati;

Dukkhaṃ dukkhasamuppādaṃ, dukkhassa ca atikkamaṃ;

Ariyaṃ caṭṭhaṅgikaṃ maggaṃ, dukkhūpasamagāminaṃ.

“Sa sattakkhattuṃparamaṃ, sandhāvitvāna puggalo;

Dukkhassantakaro hoti, sabbasaṃyojanakkhayā”ti. dasamaṃ;

Paṭhamo vaggo.

Tassuddānaṃ –

Tiṇakaṭṭhañca pathavī, assu khīrañca pabbataṃ;

Sāsapā sāvakā gaṅgā, daṇḍo ca puggalena cāti.

☸---------------------------------------------------------------------

［一］ 第十 人

一 ［那时，世尊］住在王舍城灵鹫山。

二 那时，世尊对众比丘说：

三 “各位比丘！轮回没有开始……

四 各位比丘！一个人在一劫中流转轮回所遗留的骸骨、骨堆、骨聚，如果有一个收集者将它们收集起来而不让它们毁坏，那将会像这座毗富罗山一样巨大。

五 这是什么缘故呢？各位比丘！轮回没有开始……足以解脱了。”

六 世尊说完这些。善逝、导师接着又说了这首偈颂：

（一）一人于一劫，

所积骨量大；

堆积如山高，

此乃大仙说。

（二）此所说之山，

毗富罗大山；

位于灵鹫北，

摩揭陀山城。

（三）何时以正慧，

得见四圣谛：

苦、苦之生起、

以及苦超越，

（四）及八支圣道，

能令苦止息。

此人轮回转，

最多仅七返，

便能尽诸结，

成为苦终结者。

此品摄颂曰：

薪草以及地 泪乳山芥子

声闻与恒河 以及杖与人

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/4. Anamataggasaṃyutta 无始相应 (SN 15, 124-143)/4.2 Dutiyavagga 第二品 (SN 15.11-20, 134-143)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.1 Duggatasutta 苦恼 (SN 15.11, 134)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyavaggo

1. Duggatasuttaṃ

134. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati. Tatra kho bhagavā bhikkhu āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – “anamataggoyaṃ, bhikkhave, saṃsāro. Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ. Yaṃ, bhikkhave, passeyyātha duggataṃ durūpetaṃ niṭṭhamettha gantabbaṃ – ‘amhehipi evarūpaṃ paccanubhūtaṃ iminā dīghena addhunā’ti. Taṃ kissa hetu…pe… yāvañcidaṃ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṃ alaṃ virajjituṃ alaṃ vimuccitun”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第二品

［一一］ 第一 苦恼

一 一时，世尊住在舍卫城。

二 那时，［世尊说：］

三 “各位比丘！轮回没有开始，众生被无明覆盖、被渴爱束缚，不知道流转轮回的起点。

四 各位比丘！你们若是看到陷入困苦、不幸的境地，应当得出这样的结论：‘我们自己也曾在这漫长的时间里经历过这样的情形。’

五 这是什么缘故呢？各位比丘！轮回没有开始……足以解脱了。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/4. Anamataggasaṃyutta 无始相应 (SN 15, 124-143)/4.2 Dutiyavagga 第二品 (SN 15.11-20, 134-143)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.2 Sukhitasutta 安乐 (SN 15.12, 135)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Sukhitasuttaṃ

135. Sāvatthiyaṃ viharati…pe… “anamataggoyaṃ, bhikkhave, saṃsāro…pe… yaṃ, bhikkhave, passeyyātha sukhitaṃ susajjitaṃ, niṭṭhamettha gantabbaṃ – ‘amhehipi evarūpaṃ paccanubhūtaṃ iminā dīghena addhunā’ti. Taṃ kissa hetu? Anamataggoyaṃ, bhikkhave, saṃsāro. Pubbā koṭi na paññāyati…pe… alaṃ vimuccitun”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［一二］ 第二 安乐

一 ［那时，世尊］住在舍卫城。

二 ［那时，世尊说：］“各位比丘！轮回没有开始……

三 各位比丘！你们若是看到安乐、荣华富贵的境地，对此应当得出这样的结论：‘我们自己也曾在这漫长的时间里经历过这样的情形。’

四 这是什么缘故呢？各位比丘！轮回没有开始……不知道流转轮回的起点……足以解脱了。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/4. Anamataggasaṃyutta 无始相应 (SN 15, 124-143)/4.2 Dutiyavagga 第二品 (SN 15.11-20, 134-143)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.3 Tiṃsamattasutta 约三十 (SN 15.13, 136)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Tiṃsamattasuttaṃ

136. Rājagahe viharati veḷuvane. Atha kho tiṃsamattā pāveyyakā [pāṭheyyakā (katthaci) vinayapiṭake mahāvagge kathinakkhandhakepi] bhikkhū sabbe āraññikā sabbe piṇḍapātikā sabbe paṃsukūlikā sabbe tecīvarikā sabbe sasaṃyojanā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Atha kho bhagavato etadahosi – “ime kho tiṃsamattā pāveyyakā bhikkhū sabbe āraññikā sabbe piṇḍapātikā sabbe paṃsukūlikā sabbe tecīvarikā sabbe sasaṃyojanā. Yaṃnūnāhaṃ imesaṃ tathā dhammaṃ deseyyaṃ yathā nesaṃ imasmiṃyeva āsane anupādāya āsavehi cittāni vimucceyyun”ti. Atha kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Anamataggoyaṃ, bhikkhave, saṃsāro. Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ. Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho bahutaraṃ, yaṃ vā vo iminā dīghena addhunā sandhāvataṃ saṃsarataṃ sīsacchinnānaṃ lohitaṃ passannaṃ paggharitaṃ, yaṃ vā catūsu mahāsamuddesu udakan”ti? “Yathā kho mayaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāma, etadeva, bhante, bahutaraṃ, yaṃ no iminā dīghena addhunā sandhāvataṃ saṃsarataṃ sīsacchinnānaṃ lohitaṃ passannaṃ paggharitaṃ, na tveva catūsu mahāsamuddesu udakan”ti.

“Sādhu sādhu, bhikkhave, sādhu kho me tumhe, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha. Etadeva, bhikkhave, bahutaraṃ, yaṃ vo iminā dīghena addhunā sandhāvataṃ saṃsarataṃ sīsacchinnānaṃ lohitaṃ passannaṃ paggharitaṃ, na tveva catūsu mahāsamuddesu udakaṃ. Dīgharattaṃ vo, bhikkhave, gunnaṃ sataṃ gobhūtānaṃ sīsacchinnānaṃ lohitaṃ passannaṃ paggharitaṃ, na tveva catūsu mahāsamuddesu udakaṃ. Dīgharattaṃ vo, bhikkhave, mahiṃsānaṃ [mahisānaṃ (sī. pī.)] sataṃ mahiṃsabhūtānaṃ sīsacchinnānaṃ lohitaṃ passannaṃ paggharitaṃ …pe… dīgharattaṃ vo, bhikkhave, urabbhānaṃ sataṃ urabbhabhūtānaṃ…pe… ajānaṃ sataṃ ajabhūtānaṃ… migānaṃ sataṃ migabhūtānaṃ… kukkuṭānaṃ sataṃ kukkuṭabhūtānaṃ… sūkarānaṃ sataṃ sūkarabhūtānaṃ… dīgharattaṃ vo, bhikkhave, corā gāmaghātāti gahetvā sīsacchinnānaṃ lohitaṃ passannaṃ paggharitaṃ. Dīgharattaṃ vo, bhikkhave, corā pāripanthikāti gahetvā sīsacchinnānaṃ lohitaṃ passannaṃ paggharitaṃ. Dīgharattaṃ vo, bhikkhave, corā pāradārikāti gahetvā sīsacchinnānaṃ lohitaṃ passannaṃ paggharitaṃ, na tveva catūsu mahāsamuddesu udakaṃ. Taṃ kissa hetu? Anamataggoyaṃ, bhikkhave, saṃsāro…pe… alaṃ vimuccitun”ti.

“Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti. Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne tiṃsamattānaṃ pāveyyakānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsū”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

［一三］ 第三 约三十

一 ［那时，世尊］住在王舍城竹林精舍。

二 当时约有三十位来自波婆城的比丘，他们都住在森林里修行（阿兰若），都依靠托钵乞食为生，都穿着由捡拾废弃布料缝制而成的粪扫衣，都只拥有三件衣，但他们都还有烦恼束缚（结）。［这三十位比丘］来到世尊那里。到了之后，礼敬世尊，坐在一边。

三 那时，世尊这样想：“这三十位波婆城的比丘，都住在森林里修行，都依靠托钵乞食为生，都穿着粪扫衣，都只拥有三件衣，但他们都还有烦恼束缚。我应当为他们说这样的法，好让他们的心就在这个座位上，对诸漏（烦恼）不再执取而得以解脱。”

四 于是世尊对比丘们说：“各位比丘！”那些比丘回答世尊说：“是的，大德！”

五 世尊说：“各位比丘！轮回没有开始，众生被无明覆盖、被渴爱束缚，不知道流转轮回的起点。

六 各位比丘！你们对此怎么想呢？是你们在这漫长的时间里，流转轮回、生死不断中被砍头所流出的血多，还是四大海洋的水多呢？”

七 “大德！我们理解世尊所说的法。大德！我们在漫长的时间里流转轮回、生死不断中被砍头所流出的血更多，绝非四大海洋的水所能相比。”

八 “很好，很好！各位比丘！很好！各位比丘！你们能这样理解我所说的法。

九 各位比丘！你们在这漫长的时间里，流转轮回、生死不断中被砍头所流出的血更多，绝非四大海洋的水所能相比……

一〇 各位比丘！你们在漫漫长夜中，生为公牛时，被砍头所流出的血更多，绝非四大海洋的水所能相比……

一一 各位比丘！你们在漫漫长夜中，生为水牛时，被砍头所流出的血……

一二 各位比丘！你们在漫漫长夜中，生为公羊时……

一三 各位比丘……生为山羊时……

一四 各位比丘……生为鹿时……

一五 各位比丘……生为鸡时……

一六 各位比丘……生为猪时……

一七 各位比丘！你们在漫漫长夜中，因为做盗贼、抢劫村庄而被捕，被砍头所流出的血……

一八 各位比丘！你们在漫漫长夜中，因为做强盗、拦路抢劫而被捕，被砍头所流出的血……

一九 各位比丘！你们在漫漫长夜中，因为做通奸者而被捕，被砍头所流出的血更多，绝非四大海洋的水所能相比。

二〇 这是什么缘故呢？各位比丘！轮回没有开始……足以解脱了。”

二一 世尊说完这番话，那些比丘心意满足，欢喜地接受了世尊的教导。

二二 就在世尊解说此法义时，这大约三十位来自波婆城的比丘，心无所执取，从诸漏（烦恼）中解脱出来。

☸.....................................................................

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/4. Anamataggasaṃyutta 无始相应 (SN 15, 124-143)/4.2 Dutiyavagga 第二品 (SN 15.11-20, 134-143)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.4 Mātusutta 母 (SN 15.14, 137)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Mātusuttaṃ

137. Sāvatthiyaṃ viharati…pe… “anamataggoyaṃ, bhikkhave, saṃsāro…pe… na so, bhikkhave, satto sulabharūpo yo namātābhūtapubbo iminā dīghena addhunā. Taṃ kissa hetu? Anamataggoyaṃ, bhikkhave, saṃsāro…pe… alaṃ vimuccitun”ti. Catutthaṃ.

☸---------------------------------------------------------------------

［十四］ 第四 母

一 ［那时，世尊］住在舍卫城。

二 ［那时，世尊说：］“诸比丘！轮回是无始的……”

三 诸比丘！在这漫长的轮回中，很难找到未曾做过自己母亲的众生。

四 这是什么缘故呢？诸比丘！轮回是无始的……足以（让人）解脱。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/4. Anamataggasaṃyutta 无始相应 (SN 15, 124-143)/4.2 Dutiyavagga 第二品 (SN 15.11-20, 134-143)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.5 Pitusutta 父 (SN 15.15, 138)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Pitusuttaṃ

138. Sāvatthiyaṃ viharati…pe… “anamataggoyaṃ, bhikkhave, saṃsāro…pe… na so, bhikkhave, satto sulabharūpo yo napitābhūtapubbo …pe… alaṃ vimuccitun”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

［十五］ 第五 父

一 ［那时，世尊］住在舍卫城。

二 ……诸比丘……很难找到未曾做过自己父亲的众生。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/4. Anamataggasaṃyutta 无始相应 (SN 15, 124-143)/4.2 Dutiyavagga 第二品 (SN 15.11-20, 134-143)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.6 Bhātusutta 兄弟 (SN 15.16, 139)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Bhātusuttaṃ

139. Sāvatthiyaṃ viharati…pe… “na so, bhikkhave, satto sulabharūpo yo nabhātābhūtapubbo…pe… alaṃ vimuccitun”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［十六］ 第六 兄弟

一 ［那时，世尊］住在舍卫城。

二 ……诸比丘……很难找到未曾做过自己兄弟的众生。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/4. Anamataggasaṃyutta 无始相应 (SN 15, 124-143)/4.2 Dutiyavagga 第二品 (SN 15.11-20, 134-143)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.7 Bhaginisutta 姊妹 (SN 15.17, 140)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Bhaginisuttaṃ

140. Sāvatthiyaṃ viharati…pe… “na so, bhikkhave, satto sulabharūpo yo nabhaginibhūtapubbo…pe… alaṃ vimuccitun”ti. Sattamaṃ.

☸---------------------------------------------------------------------

［十七］ 第七 姊妹

一 那时，世尊住在舍卫城。

二 ……诸比丘……很难找到未曾做过自己姐妹的众生。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/4. Anamataggasaṃyutta 无始相应 (SN 15, 124-143)/4.2 Dutiyavagga 第二品 (SN 15.11-20, 134-143)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.8 Puttasutta 子 (SN 15.18, 141)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Puttasuttaṃ

141. Sāvatthiyaṃ viharati…pe… “na so, bhikkhave, satto sulabharūpo yo naputtabhūtapubbo…pe… alaṃ vimuccitun”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［十八］ 第八 子

一 ［那时，世尊］住在舍卫城。

二 ……诸比丘，很难找到未曾做过自己儿子的众生……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/4. Anamataggasaṃyutta 无始相应 (SN 15, 124-143)/4.2 Dutiyavagga 第二品 (SN 15.11-20, 134-143)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.9 Dhītusutta 女儿 (SN 15.19, 142)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Dhītusuttaṃ

142. Sāvatthiyaṃ viharati…pe… “anamataggoyaṃ, bhikkhave, saṃsāro. Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ. Na so, bhikkhave, satto sulabharūpo yo na dhītābhūtapubbo iminā dīghena addhunā. Taṃ kissa hetu? Anamataggoyaṃ, bhikkhave, saṃsāro. Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ. Evaṃ dīgharattaṃ vo, bhikkhave, dukkhaṃ paccanubhūtaṃ tibbaṃ paccanubhūtaṃ byasanaṃ paccanubhūtaṃ, kaṭasī vaḍḍhitā. Yāvañcidaṃ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṃ, alaṃ virajjituṃ, alaṃ vimuccitun”ti. Navamaṃ.

☸---------------------------------------------------------------------

［十九］ 第九 女儿

一 ［那时，世尊］住在舍卫城。

二 ［那时，世尊说：］“诸比丘！轮回是无始的，众生被无明覆盖、被渴爱束缚，不知道流转轮回的开端。

诸比丘！在这漫长的轮回中，很难找到未曾做过自己女儿的众生。

这是什么缘故呢？诸比丘！轮回是无始的，众生被无明覆盖、被渴爱束缚，不知道流转轮回的开端。

诸比丘！然而（你们）在漫长的轮回中遭受痛苦，遭受剧痛、遭受不幸，堆满了墓地。

诸比丘！这样（长的时间），足以（让人）对一切行（有为法）感到厌倦、足以（让人）离欲、足以（让人）解脱。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/4. Anamataggasaṃyutta 无始相应 (SN 15, 124-143)/4.2 Dutiyavagga 第二品 (SN 15.11-20, 134-143)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.10 Vepullapabbatasutta 毗富罗山 (SN 15.20, 143)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Vepullapabbatasuttaṃ

143. Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Anamataggoyaṃ, bhikkhave, saṃsāro. Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ. Bhūtapubbaṃ, bhikkhave, imassa vepullassa pabbatassa ‘pācīnavaṃso’tveva samaññā udapādi. Tena kho pana, bhikkhave, samayena manussānaṃ ‘tivarā’tveva samaññā udapādi. Tivarānaṃ, bhikkhave, manussānaṃ cattārīsa vassasahassāni āyuppamāṇaṃ ahosi. Tivarā, bhikkhave, manussā pācīnavaṃsaṃ pabbataṃ catūhena ārohanti, catūhena orohanti. Tena kho pana, bhikkhave, samayena kakusandho bhagavā arahaṃ sammāsambuddho loke uppanno hoti. Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa vidhurasañjīvaṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ. Passatha, bhikkhave, sā cevimassa pabbatassa samaññā antarahitā, te ca manussā kālaṅkatā, so ca bhagavā parinibbuto. Evaṃ aniccā, bhikkhave, saṅkhārā; evaṃ addhuvā, bhikkhave, saṅkhārā; evaṃ anassāsikā, bhikkhave, saṅkhārā. Yāvañcidaṃ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṃ, alaṃ virajjituṃ, alaṃ vimuccituṃ.

“Bhūtapubbaṃ, bhikkhave, imassa vepullassa pabbatassa ‘vaṅkako’tveva samaññā udapādi. Tena kho pana, bhikkhave, samayena manussānaṃ ‘rohitassā’tveva samaññā udapādi. Rohitassānaṃ, bhikkhave, manussānaṃ tiṃsavassasahassāni āyuppamāṇaṃ ahosi. Rohitassā, bhikkhave, manussā vaṅkakaṃ pabbataṃ tīhena ārohanti, tīhena orohanti. Tena kho pana, bhikkhave, samayena koṇāgamano bhagavā arahaṃ sammāsambuddho loke uppanno hoti. Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa bhiyyosuttaraṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ. Passatha, bhikkhave, sā cevimassa pabbatassa samaññā antarahitā, te ca manussā kālaṅkatā, so ca bhagavā parinibbuto. Evaṃ aniccā, bhikkhave, saṅkhārā…pe… alaṃ vimuccituṃ.

“Bhūtapubbaṃ, bhikkhave, imassa vepullassa pabbatassa ‘supasso’tveva [suphassotveva (sī.)] samaññā udapādi. Tena kho pana, bhikkhave, samayena manussānaṃ ‘suppiyā’tveva [appiyātveva (sī.)] samaññā udapādi. Suppiyānaṃ, bhikkhave, manussānaṃ vīsativassasahassāni āyuppamāṇaṃ ahosi. Suppiyā, bhikkhave, manussā supassaṃ pabbataṃ dvīhena ārohanti, dvīhena orohanti. Tena kho pana, bhikkhave, samayena kassapo bhagavā arahaṃ sammāsambuddho loke uppanno hoti. Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa tissabhāradvājaṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ. Passatha, bhikkhave, sā cevimassa pabbatassa samaññā antarahitā, te ca manussā kālaṅkatā, so ca bhagavā parinibbuto. Evaṃ aniccā, bhikkhave, saṅkhārā; evaṃ addhuvā, bhikkhave, saṅkhārā…pe… alaṃ vimuccituṃ.

“Etarahi kho pana, bhikkhave, imassa vepullassa pabbatassa ‘vepullo’tveva samaññā udapādi. Etarahi kho pana, bhikkhave, imesaṃ manussānaṃ ‘māgadhakā’tveva samaññā udapādi. Māgadhakānaṃ, bhikkhave, manussānaṃ appakaṃ āyuppamāṇaṃ parittaṃ lahukaṃ [lahusaṃ (sī.)]; yo ciraṃ jīvati so vassasataṃ appaṃ vā bhiyyo. Māgadhakā, bhikkhave, manussā vepullaṃ pabbataṃ muhuttena ārohanti muhuttena orohanti. Etarahi kho panāhaṃ, bhikkhave, arahaṃ sammāsambuddho loke uppanno. Mayhaṃ kho pana, bhikkhave, sāriputtamoggallānaṃ nāma sāvakayugaṃ aggaṃ bhaddayugaṃ. Bhavissati, bhikkhave, so samayo yā ayañcevimassa pabbatassa samaññā antaradhāyissati, ime ca manussā kālaṃ karissanti, ahañca parinibbāyissāmi. Evaṃ aniccā, bhikkhave, saṅkhārā; evaṃ addhuvā, bhikkhave, saṅkhārā; evaṃ anassāsikā, bhikkhave, saṅkhārā. Yāvañcidaṃ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṃ, alaṃ virajjituṃ, alaṃ vimuccitun”ti.

Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

“Pācīnavaṃso tivarānaṃ, rohitassāna vaṅkako;

Suppiyānaṃ supassoti, māgadhānañca vepullo.

“Aniccā vata saṅkhārā, uppādavayadhammino;

Uppajjitvā nirujjhanti, tesaṃ vūpasamo sukho”ti. dasamaṃ;

Dutiyo vaggo.

Tassuddānaṃ –

Duggataṃ sukhitañceva, tiṃsa mātāpitena ca;

Bhātā bhaginī putto ca, dhītā vepullapabbataṃ.

Anamataggasaṃyuttaṃ samattaṃ.

☸---------------------------------------------------------------------

［二十］ 第十 毗富罗山

一 ［那时，世尊］住在王舍城的灵鹫山。

二 ［那时，世尊］对诸比丘说……

三 世尊说：“诸比丘！轮回是无始的，众生被无明覆盖、被渴爱束缚，不知道流转轮回的开端。

四 诸比丘！过去这座毗富罗山被称为‘东竹山’。诸比丘！那时的人们被称为‘提瓦拉人’。诸比丘！提瓦拉人的寿命是四万岁。诸比丘！提瓦拉人登上东竹山需要四天，下来需要四天。

五 诸比丘！那时，拘留孙世尊、阿罗汉、正等觉者，出现在世间。诸比丘！拘留孙世尊、阿罗汉、正等觉者，有一对名叫‘毗杜罗’和‘珊耆婆’的上首、贤善弟子。

六 诸比丘！看啊！这座山的那个名字消失了，那些人去世了，那位世尊也已般涅槃了。

七 诸比丘！诸行就是如此无常。诸比丘！诸行就是如此不恒久。诸比丘！诸行就是如此不可靠。诸比丘！因此，足以（让人）对一切行（有为法）感到厌倦、足以（让人）离欲、足以（让人）解脱。

八 诸比丘！过去这座毗富罗山被称为‘万伽伽山’。诸比丘！那时的人们被称为‘赤马人’。诸比丘！赤马人的寿命是三万岁。诸比丘！赤马人登上万伽伽山需要三天，下来需要三天。

九 诸比丘！那时，拘那含牟尼世尊、阿罗汉、正等觉者出现在世间。诸比丘！拘那含牟尼世尊、阿罗汉、正等觉者，有一对名叫‘比尤萨’和‘郁多罗’的上首、贤善弟子。

十 诸比丘！看啊！这座山的那个名字消失了，那些人去世了，那位世尊也已般涅槃了。

诸比丘！诸行就是如此无常……足以（让人）解脱。

十一 诸比丘！过去这座毗富罗山被称为‘苏帕萨山’。诸比丘！那时的人们被称为‘苏毗耶人’。诸比丘！苏毗耶人的寿命是两万岁。诸比丘！苏毗耶人登上苏帕萨山需要两天，下来需要两天。

十二 那时，迦叶世尊、阿罗汉、正等觉者，出现在世间。诸比丘！迦叶世尊、阿罗汉、正等觉者，有一对名叫‘提舍’和‘婆罗堕阇’的上首、贤善弟子。

十三 诸比丘！看啊！这座山的那个名字消失了，那些人去世了，那位世尊也已般涅槃了。

十四 诸比丘！诸行就是如此无常。诸比丘！诸行就是如此不恒久……足以（让人）解脱。

十五 诸比丘！而现在这座毗富罗山被称为‘毗富罗山’。诸比丘！现在这里的人们被称为‘摩揭陀人’。诸比丘！摩揭陀人的寿命短暂、微少、轻微；长寿者也只有百岁，或者多一点。诸比丘！摩揭陀人登上毗富罗山只需片刻，下来也只需片刻。

十六 诸比丘！现在，我，阿罗汉、正等觉者，出现在世间。诸比丘！我有舍利弗和摩诃目犍连这一对上首、贤善弟子。

十七 诸比丘！将会有这样一个时候，这座山的这个名字将会消失，这些人将会死去，而我也将般涅槃。

十八 诸比丘！诸行就是如此无常。诸比丘！诸行就是如此不恒久。诸比丘！诸行就是如此不可靠。诸比丘！因此，足以（让人）对一切行（有为法）感到厌倦、足以（让人）离欲、足以（让人）解脱。”

十九 世尊说了这番话。善逝说完后，导师又接着说了这些偈颂：

（一） 东竹山（属）提瓦拉人，

万伽伽（属）赤马人；

苏帕萨（属）苏毗耶人，

毗富罗（属）摩揭陀人。

（二） 诸行确实无常，

具有生灭的特性；

生起后又会坏灭，

它们的止息才是安乐。”

本品诵记：

苦恼与安乐 三十与父母

兄弟与姐妹 子女毗富罗

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/5. Kassapasaṃyutta 迦叶相应 (SN 16, 144-156)/5.1 Kassapavagga 迦叶品 (SN 16.1-13, 144-156)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1.1 Santuṭṭhasutta 满足 (SN 16.1, 144)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Kassapasaṃyuttaṃ

1. Santuṭṭhasuttaṃ

144. Sāvatthiyaṃ viharati…pe… “santuṭṭhāyaṃ [santuṭṭhoyaṃ (sī.)], bhikkhave, kassapo itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī; na ca cīvarahetu anesanaṃ appatirūpaṃ āpajjati; aladdhā ca cīvaraṃ na paritassati; laddhā ca cīvaraṃ agadhito [agathito (sī.)] amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati”.

“Santuṭṭhāyaṃ, bhikkhave, kassapo itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī; na ca piṇḍapātahetu anesanaṃ appatirūpaṃ āpajjati; aladdhā ca piṇḍapātaṃ na paritassati; laddhā ca piṇḍapātaṃ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati.

“Santuṭṭhāyaṃ, bhikkhave, kassapo itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī; na ca senāsanahetu anesanaṃ appatirūpaṃ āpajjati; aladdhā ca senāsanaṃ na paritassati; laddhā ca senāsanaṃ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati.

“Santuṭṭhāyaṃ, bhikkhave, kassapo itarītarena gilānappaccayabhesajjaparikkhārena, itarītaragilānappaccayabhesajjaparikkhārasantuṭṭhiyā ca vaṇṇavādī; na ca gilānappaccayabhesajjaparikkhārahetu anesanaṃ appatirūpaṃ āpajjati; aladdhā ca gilānappaccayabhesajjaparikkhāraṃ na paritassati; laddhā ca gilānappaccayabhesajjaparikkhāraṃ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati.

“Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘santuṭṭhā bhavissāma itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādino; na ca cīvarahetu anesanaṃ appatirūpaṃ āpajjissāma; aladdhā ca cīvaraṃ na ca paritassissāma; laddhā ca cīvaraṃ agadhitā amucchitā anajjhāpannā ādīnavadassāvino nissaraṇapaññā paribhuñjissāma’”. (Evaṃ sabbaṃ kātabbaṃ).

“‘Santuṭṭhā bhavissāma itarītarena piṇḍapātena…pe… santuṭṭhā bhavissāma itarītarena senāsanena…pe… santuṭṭhā bhavissāma itarītarena gilānappaccayabhesajjaparikkhārena, itarītaragilānappaccayabhesajjaparikkhārasantuṭṭhiyā ca vaṇṇavādino; na ca gilānappaccayabhesajjaparikkhārahetu anesanaṃ appatirūpaṃ āpajjissāma aladdhā ca gilānappaccayabhesajjaparikkhāraṃ na paritassissāma; laddhā ca gilānappaccayabhesajjaparikkhāraṃ agadhitā amucchitā anajjhāpannā ādīnavadassāvino nissaraṇapaññā paribhuñjissāmā’ti. Evañhi vo, bhikkhave, sikkhitabbaṃ. Kassapena vā hi vo, bhikkhave, ovadissāmi yo vā panassa [yo vā pana (sī.), yo vā (pī.)] kassapasadiso, ovaditehi ca pana vo tathattāya paṭipajjitabban”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第五 迦叶相应

第一 满足

一 ［那时，世尊］住在舍卫城。

二 ［那时，世尊说：］“诸比丘！这迦叶对得到的任何衣服都感到满足。他对得到的任何衣服，都满足并赞叹知足。不因为衣服而做出不适当、不合宜的求取。如果得不到衣服，他也不会苦恼；得到衣服，也不贪着、不沉迷、不粘附、能见过患、有出离智慧地受用它。

三 诸比丘！这迦叶，对得到的任何钵食都感到满足。他对得到的任何钵食都满足并赞叹知足。不因为钵食而做出不适当、不合宜的求取。如果得不到钵食，他也不会苦恼；得到钵食，也不贪着、不沉迷、不粘附、能见过患、有出离智慧地受用它。

四 诸比丘！这迦叶，对得到的任何卧具都感到满足。他对得到的任何卧具都满足并赞叹知足。不因为卧具而做出不适当、不合宜的求取。如果得不到卧具，他也不会苦恼；得到卧具，也不贪着、不沉迷、不粘附、能见过患、有出离智慧地受用它。

五 诸比丘！这迦叶，对得到的任何病缘所需的医药资具都感到满足。他对得到的任何病缘所需的医药资具都满足并赞叹知足，不因为病缘所需的医药资具而做出不适当、不合宜的求取。如果得不到病缘所需的医药资具，他也不会苦恼；得到病缘所需的医药资具，也不贪着、不沉迷、不粘附、能见过患、有出离智慧地受用它。

六 诸比丘！因此，你们应当这样学习：‘我们对得到的任何衣服都将满足，对任何衣服都将满足并赞叹知足；不因为衣服而做出不适当、不合宜的求取；如果得不到衣服，也不会苦恼；得到衣服，将不贪着、不沉迷、不粘附、能见过患、有出离智慧地受用它。’（对钵食、卧具也应同样学习。）‘我们对得到的任何病缘所需的医药资具都将满足，对任何病缘所需的医药资具都将满足并赞叹知足；不因为病缘所需的医药资具而做出不适当、不合宜的求取；如果得不到病缘所需的医药资具，也不会苦恼；得到病缘所需的医药资具，将不贪着、不沉迷、不粘附、能见过患、有出离智慧地受用它。’诸比丘！你们确实应当这样学习。

七 诸比丘！我将以迦叶或者像迦叶那样的人来教导你们，而你们受到教导后，应当如实地去实践。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/5. Kassapasaṃyutta 迦叶相应 (SN 16, 144-156)/5.1 Kassapavagga 迦叶品 (SN 16.1-13, 144-156)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1.2 Anottappīsutta 无愧 (SN 16.2, 145)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Anottappīsuttaṃ

145. Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā ca mahākassapo āyasmā ca sāriputto bārāṇasiyaṃ viharanti isipatane migadāye. Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā mahākassapo tenupasaṅkami; upasaṅkamitvā āyasmatā mahākassapena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ mahākassapaṃ etadavoca – “vuccati hidaṃ, āvuso kassapa, anātāpī anottappī abhabbo sambodhāya abhabbo nibbānāya abhabbo anuttarassa yogakkhemassa adhigamāya; ātāpī ca kho ottappī bhabbo sambodhāya bhabbo nibbānāya bhabbo anuttarassa yogakkhemassa adhigamāyā”ti.

“Kittāvatā nu kho, āvuso, anātāpī hoti anottappī abhabbo sambodhāya abhabbo nibbānāya abhabbo anuttarassa yogakkhemassa adhigamāya; kittāvatā ca panāvuso, ātāpī hoti ottappī bhabbo sambodhāya bhabbo nibbānāya bhabbo anuttarassa yogakkhemassa adhigamāyā”ti? “Idhāvuso, bhikkhu ‘anuppannā me pāpakā akusalā dhammā uppajjamānā anatthāya saṃvatteyyun’ti na ātappaṃ karoti, ‘uppannā me pāpakā akusalā dhammā appahīyamānā anatthāya saṃvatteyyun’ti na ātappaṃ karoti, ‘anuppannā me kusalā dhammānuppajjamānā anatthāya saṃvatteyyun’ti na ātappaṃ karoti, ‘uppannā me kusalā dhammā nirujjhamānā anatthāya saṃvatteyyun’ti na ātappaṃ karoti. Evaṃ kho, āvuso, anātāpī hoti”.

“Kathañcāvuso, anottappī hoti? Idhāvuso, bhikkhu ‘anuppannā me pāpakā akusalā dhammā uppajjamānā anatthāya saṃvatteyyun’ti na ottappati, ‘uppannā me pāpakā akusalā dhammā appahīyamānā anatthāya saṃvatteyyun’ti na ottappati, ‘anuppannā me kusalā dhammānuppajjamānā anatthāya saṃvatteyyun’ti na ottappati, ‘uppannā me kusalā dhammā nirujjhamānā anatthāya saṃvatteyyun’ti na ottappati. Evaṃ kho, āvuso, anottappī hoti. Evaṃ kho, āvuso, anātāpī anottappī abhabbo sambodhāya abhabbo nibbānāya abhabbo anuttarassa yogakkhemassa adhigamāya.

“Kathañcāvuso, ātāpī hoti? Idhāvuso, bhikkhu ‘anuppannā me pāpakā akusalā dhammā uppajjamānā anatthāya saṃvatteyyun’ti ātappaṃ karoti, ‘uppannā me pāpakā akusalā dhammā appahīyamānā anatthāya saṃvatteyyun’ti ātappaṃ karoti, anuppannā me kusalā dhammā…pe… ātappaṃ karoti. Evaṃ kho, āvuso, ātāpī hoti.

“Kathañcāvuso, ottappī hoti? Idhāvuso, bhikkhu ‘anuppannā me pāpakā akusalā dhammā uppajjamānā anatthāya saṃvatteyyun’ti ottappati, ‘uppannā me pāpakā akusalā dhammā appahīyamānā anatthāya saṃvatteyyun’ti ottappati, ‘anuppannā me kusalā dhammā anuppajjamānā anatthāya saṃvatteyyu’ntntti ottappati, ‘uppannā me kusalā dhammā nirujjhamānā anatthāya saṃvatteyyun’ti ottappati. Evaṃ kho, āvuso, ottappī hoti. Evaṃ kho, āvuso, ātāpī ottappī bhabbo sambodhāya bhabbo nibbānāya bhabbo anuttarassa yogakkhemassa adhigamāyā”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

第二 无愧

一 如是我闻。一时尊者摩诃迦叶与尊者舍利弗住在波罗奈的仙人坠处鹿野苑。

二 那时，尊者舍利弗在傍晚时分从禅坐中起来，去到尊者摩诃迦叶那里……相互问候、寒暄后，坐在一边。

三 坐在一边的尊者舍利弗对尊者摩诃迦叶这样说道：

四 “迦叶贤友！据说，没有热忱、没有愧惧的人，不可能觉悟、不可能证得涅槃、不可能获得无上的离轭安稳；而有热忱、有愧惧的人，则能够觉悟、能够证得涅槃、能够获得无上的离轭安稳。”

五 “贤友！在何种程度上是没有热忱、没有愧惧，不可能觉悟、不可能证得涅槃、不可能获得无上的离轭安稳呢？又在何种程度上是有热忱、有愧惧，能够觉悟、能够证得涅槃、能够获得无上的离轭安稳呢？”

一

六 “贤友！于此，有比丘，对于‘未生的恶不善法若在我心中生起，将会导致不利’，他不去努力（防止）；对于‘已生的恶不善法若不被舍断，将会导致不利’，他不去努力（舍断）；对于‘未生的善法若不在我心中生起，将会导致不利’，他不去努力（令生）；对于‘已生的善法若在我心中消失，将会导致不利’，他不去努力（维持）。像这样，贤友，就是没有热忱。

二

七 贤友！怎样是没有愧惧呢？

贤友，于此，有比丘，对于‘未生的恶不善法若在我心中生起，将会导致不利’，他没有愧惧；对于‘已生的恶不善法若不被舍断，将会导致不利’，他没有愧惧；对于‘未生的善法若不在我心中生起，将会导致不利’，他没有愧惧；对于‘已生的善法若在我心中消失，将会导致不利’，他没有愧惧。

像这样，贤友，就是没有愧惧。

八 贤友！像这样没有热忱、没有愧惧，就不可能觉悟、不可能证得涅槃、不可能获得无上的离轭安稳。

三

九 贤友！怎样是有热忱呢？

贤友！于此，有比丘，对于‘未生的恶不善法若在我心中生起，将会导致不利’，他努力（防止）；对于‘已生的恶不善法若不被舍断，将会导致不利’，他努力（舍断）；对于‘未生的善法若不在我心中生起，将会导致不利’，他努力（令生）；对于‘已生的善法若在我心中消失，将会导致不利’，他努力（维持）。

像这样，贤友，就是有热忱。

四

十 贤友！怎样是有愧惧呢？

贤友！于此，有比丘，对于‘未生的恶不善法若在我心中生起，将会导致不利’，他有愧惧；对于‘已生的恶不善法若不被舍断，将会导致不利’，他有愧惧；对于‘未生的善法若不在我心中生起，将会导致不利’，他有愧惧；对于‘已生的善法若在我心中消失，将会导致不利’，他有愧惧。

像这样，贤友，就是有愧惧。

十一 贤友！像这样有热忱、有愧惧，就能够觉悟、能够证得涅槃、能够获得无上的离轭安稳。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/5. Kassapasaṃyutta 迦叶相应 (SN 16, 144-156)/5.1 Kassapavagga 迦叶品 (SN 16.1-13, 144-156)”

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【经名】 5.1.3 Candūpamāsutta 月喻 (SN 16.3, 146)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Candūpamasuttaṃ

146. Sāvatthiyaṃ viharati…pe… “candūpamā, bhikkhave, kulāni upasaṅkamatha – apakasseva kāyaṃ, apakassa cittaṃ, niccanavakā kulesu appagabbhā [appagabbā (ka.)]. Seyyathāpi, bhikkhave, puriso jarudapānaṃ vā olokeyya pabbatavisamaṃ vā nadīviduggaṃ vā – apakasseva kāyaṃ, apakassa cittaṃ; evameva kho, bhikkhave, candūpamā kulāni upasaṅkamatha – apakasseva kāyaṃ, apakassa cittaṃ, niccanavakā kulesu appagabbhā”.

“Kassapo, bhikkhave, candūpamo kulāni upasaṅkamati – apakasseva kāyaṃ, apakassa cittaṃ, niccanavako kulesu appagabbho. Taṃ kiṃ maññatha, bhikkhave, kathaṃrūpo bhikkhu arahati kulāni upasaṅkamitun”ti? “Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.

Atha kho bhagavā ākāse pāṇiṃ cālesi. “Seyyathāpi, bhikkhave, ayaṃ ākāse pāṇi na sajjati na gayhati na bajjhati; evameva kho, bhikkhave, yassa kassaci bhikkhuno kulāni upasaṅkamato kulesu cittaṃ na sajjati na gayhati na bajjhati – ‘labhantu lābhakāmā, puññakāmā karontu puññānī’ti; yathāsakena lābhena attamano hoti sumano, evaṃ paresaṃ lābhena attamano hoti sumano; evarūpo kho, bhikkhave, bhikkhu arahati kulāni upasaṅkamituṃ.

“Kassapassa, bhikkhave, kulāni upasaṅkamato kulesu cittaṃ na sajjati na gayhati na bajjhati – ‘labhantu lābhakāmā, puññakāmā karontu puññānī’ti; yathāsakena lābhena attamano hoti sumano; evaṃ paresaṃ lābhena attamano hoti sumano.

“Taṃ kiṃ maññatha, bhikkhave, kathaṃrūpassa bhikkhuno aparisuddhā dhammadesanā hoti, kathaṃrūpassa bhikkhuno parisuddhā dhammadesanā hotī”ti? “Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti. “Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Yo hi koci, bhikkhave, bhikkhu evaṃcitto paresaṃ dhammaṃ deseti – ‘aho vata me dhammaṃ suṇeyyuṃ, sutvā ca pana dhammaṃ pasīdeyyuṃ, pasannā ca me pasannākāraṃ kareyyun’ti; evarūpassa kho, bhikkhave, bhikkhuno aparisuddhā dhammadesanā hoti.

“Yo ca kho, bhikkhave, bhikkhu evaṃcitto paresaṃ dhammaṃ deseti – ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhīti [viññūhi (?)]. Aho, vata me dhammaṃ suṇeyyuṃ, sutvā ca pana dhammaṃ ājāneyyuṃ, ājānitvā ca pana tathattāya paṭipajjeyyun’ti. Iti dhammasudhammataṃ paṭicca paresaṃ dhammaṃ deseti, kāruññaṃ paṭicca anuddayaṃ [anudayaṃ (bahūsu) dvittakāraṇaṃ pana gavesitabbaṃ] paṭicca anukampaṃ upādāya paresaṃ dhammaṃ deseti. Evarūpassa kho, bhikkhave, bhikkhuno parisuddhā dhammadesanā hoti.

“Kassapo, bhikkhave, evaṃcitto paresaṃ dhammaṃ deseti – ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhīti. Aho, vata me dhammaṃ suṇeyyuṃ, sutvā ca pana dhammaṃ ājāneyyuṃ, ājānitvā ca pana tathattāya paṭipajjeyyun’ti. Iti dhammasudhammataṃ paṭicca paresaṃ dhammaṃ deseti, kāruññaṃ paṭicca anuddayaṃ paṭicca anukampaṃ upādāya paresaṃ dhammaṃ deseti. Kassapena vā hi vo, bhikkhave, ovadissāmi yo vā panassa kassapasadiso, ovaditehi ca pana vo tathattāya paṭipajjitabban”ti. Tatiyaṃ.

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第三 月喻

一 ［那时，世尊］住在舍卫城。

二 那时，世尊说：“诸比丘！你们去到俗人家里时，应当像月亮那样，收摄身心而前往，在俗人家里，应常像新来的比丘那样谦逊、不放纵。

三 诸比丘！譬如有人，在观看深井、悬崖峭壁或险峻的河岸时，会收摄身心；同样地，诸比丘，你们去到俗人家里时，应当像月亮那样，收摄身心而前往，在俗人家里，应常像新来的比丘那样谦逊、不放纵。

“诸比丘！迦叶就像月亮那样，收摄身心去到俗人家里，在俗人家里，常像新来的比丘那样谦逊、不放纵。

四 诸比丘！你们怎么想？什么样的比丘适合去俗人家里呢？”

五 “尊者！我们的法以世尊为根本，以世尊为引导，以世尊为归依处。善哉，尊者！最好让世尊亲自阐明此番话的意义。听闻世尊的开示后，诸比丘将受持它。”

六 那时，世尊在空中挥动他的手，说道：“诸比丘！譬如这只手在空中，不粘着、不执取、不束缚。同样地，诸比丘，任何比丘去到俗人家里时，心在俗人家里不粘着、不执取、不束缚。（他想：）‘愿求利得者获得利得，愿求福德者去做福德之事。’

七 他对自己所得的利养感到满意和欢喜，也同样对他人的利养感到满意和欢喜。诸比丘！这样的比丘适合去俗人家里。

八 诸比丘！迦叶去到俗人家里时，心在俗人家里不粘着、不执取、不束缚。（他想：）‘愿求利得者获得利得，愿求福德者去做福德之事。’他对自己所得的利养感到满意和欢喜，也同样对他人的利养感到满意和欢喜。

九 诸比丘！这样的比丘，适合去俗人家里。

十 诸比丘！你们怎么想？什么样的比丘说法是不清净的？什么样的比丘说法是清净的呢？”

十一 “尊者！我们的法以世尊为根本，以世尊为引导，以世尊为归依处。善哉，尊者！最好让世尊亲自阐明此番话的意义。听闻世尊的开示后，诸比丘将受持它。”

十二 “那么，诸比丘！你们仔细听，好好放在心上，我将要说了。”

那些比丘回答世尊：“是的，尊者！”

世尊这样说道：

十三 “诸比丘！如果任何比丘怀着这样的心对他人说法：‘啊，愿他们听我的法！听了法之后，愿他们生起净信！生起净信之后，愿他们向我表示出净信的样子！’诸比丘！这样的比丘，其说法就是不清净的。

十四 而如果，诸比丘！任何比丘怀着这样的心对他人说法：‘法由世尊善说，是现证的、即时的、来见的、引导的、智者各自证知的。啊，愿他们听闻此法！听闻之后，愿他们能理解！理解之后，愿他们能如实修行！’像这样，因为法的善妙，因为慈悲，因为怜悯，因为哀愍而对他人说法，诸比丘！这样的比丘，其说法就是清净的。

十五 诸比丘！迦叶就是怀着这样的心对他人说法：‘法由世尊善说，是现证的、即时的、来见的、引导的、智者各自证知的。啊，愿他们听闻此法！听闻之后，愿他们能理解！理解之后，愿他们能如实修行！’像这样，因为法的善妙，因为慈悲，因为怜悯，因为哀愍而对他人说法。

十六 诸比丘！我将以迦叶或者像迦叶那样的人来教导你们，而你们受到教导后，应当如实地去实践。”

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/5. Kassapasaṃyutta 迦叶相应 (SN 16, 144-156)/5.1 Kassapavagga 迦叶品 (SN 16.1-13, 144-156)”

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【经名】 5.1.4 Kulūpakasutta 入在家 (SN 16.4, 147)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Kulūpakasuttaṃ

147. Sāvatthiyaṃ viharati…pe… “taṃ kiṃ maññatha, bhikkhave, kathaṃrūpo bhikkhu arahati kulūpako hotuṃ, kathaṃrūpo bhikkhu na arahati kulūpako hotun”ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… bhagavā etadavoca –

“Yo hi koci, bhikkhave, bhikkhu evaṃcitto kulāni upasaṅkamati – ‘dentuyeva me, mā nādaṃsu; bahukaññeva me dentu, mā thokaṃ; paṇītaññeva me dentu, mā lūkhaṃ; sīghaññeva me dentu, mā dandhaṃ; sakkaccaññeva me dentu, mā asakkaccan’ti. Tassa ce, bhikkhave, bhikkhuno evaṃcittassa kulāni upasaṅkamato na denti, tena bhikkhu sandīyati; so tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedayati. Thokaṃ denti, no bahukaṃ…pe… lūkhaṃ denti, no paṇītaṃ… dandhaṃ denti, no sīghaṃ, tena bhikkhu sandīyati; so tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedayati. Asakkaccaṃ denti, no sakkaccaṃ; tena bhikkhu sandīyati; so tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedayati. Evarūpo kho, bhikkhave, bhikkhu na arahati kūlūpako hotuṃ.

“Yo ca kho, bhikkhave, bhikkhu evaṃcitto kulāni upasaṅkamati – ‘taṃ kutettha labbhā parakulesu – dentuyeva me, mā nādaṃsu; bahukaññeva me dentu, mā thokaṃ; paṇītaññeva me dentu, mā lūkhaṃ; dīghaññeva me dentu, mā dandhaṃ; sakkaccaññeva me dentu, mā asakkaccan’ti. Tassa ce, bhikkhave, bhikkhuno evaṃcittassa kulāni upasaṅkamato na denti; tena bhikkhu na sandīyati; so na tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedayati. Thokaṃ denti, no bahukaṃ; tena bhikkhu na sandīyati; so na tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedayati. Lūkhaṃ denti, no paṇītaṃ; tena bhikkhu na sandīyati; so na tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedayati. Dandhaṃ denti, no sīghaṃ; tena bhikkhu na sandīyati; so na tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedayati. Asakkaccaṃ denti, no sakkaccaṃ; tena bhikkhu na sandīyati; so na tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedayati. Evarūpo kho, bhikkhave, bhikkhu arahati kulūpako hotuṃ.

“Kassapo, bhikkhave, evaṃcitto kulāni upasaṅkamati – ‘taṃ kutettha labbhā parakulesu – dentuyeva me, mā nādaṃsu; bahukaññeva me dentu, mā thokaṃ; paṇītaññeva me dentu, mā lūkhaṃ; sīghaññeva me dentu, mā dandhaṃ; sakkaccaññeva me dentu, mā asakkaccan’ti. Tassa ce, bhikkhave, kassapassa evaṃcittassa kulāni upasaṅkamato na denti; tena kassapo na sandīyati; so na tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedayati. Thokaṃ denti, no bahukaṃ; tena kassapo na sandīyati; so na tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedayati. Lūkhaṃ denti, no paṇītaṃ; tena kassapo na sandīyati; so na tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedayati. Dandhaṃ denti, no sīghaṃ; tena kassapo na sandīyati; so na tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedayati. Asakkaccaṃ denti, no sakkaccaṃ; tena kassapo na sandīyati; so na tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedayati. Kassapena vā hi vo, bhikkhave, ovadissāmi yo vā panassa kassapasadiso. Ovaditehi ca pana vo tathattāya paṭipajjitabban”ti. Catutthaṃ.

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第四 进入在家

一 ［这时，世尊］住在舍卫城。

二 ［这时，世尊说：］“各位比丘！你们对此是怎么想的呢？比丘应该怎样才适合进入在俗人家呢？比丘怎样才算不适合进入在家呢？”

三 “大德！世尊是我等的法之根本……”，世尊说：

四 “各位比丘！任何比丘，如果怀着这样的心进入在俗人家：“希望他们只布施给我，不要不布施；希望他们只多布施给我，不要少布施；希望他们只布施好的给我，不要布施粗劣的；希望他们只快速布施给我，不要缓慢布施；希望他们只恭敬地布施给我，不要不恭敬。”

五 各位比丘！如果那位比丘怀着这样的心，去到在俗人家，如果他们不布施，这位比丘因此生气，他因此感受到苦和忧。“少布施不是多……布施粗劣不是好的……布施缓慢不是快速。”因此比丘生气。他因此感受到苦和忧。布施不恭敬，不是尊重。因此比丘生气，因此感受到苦和忧。各位比丘！这样的比丘是不适合进入在俗人家的。

六 各位比丘！如果比丘怀着这样的心去到在俗人家——对于别人家里的这件事，他怎么能这样想呢？即：“只对我布施，不要不布施；只对我多布施，不要少布施；只对我布施好的，不要布施粗劣的；只对我快速布施，不要缓慢布施；只对我恭敬地布施，不要不恭敬。”

七 各位比丘！如果那位比丘怀着这样的心去到在俗人家，即使（他们）不布施，比丘也不会因此生气，他因此不感受到苦和忧。“少布施不是多，布施粗劣不是好的，布施缓慢不是快速，布施不恭敬，不是尊重。”比丘不因此生气，他因此不感受到苦和忧。

各位比丘！这样的比丘，适合进入在俗人家。

八 各位比丘！迦叶怀着这样的心进入在俗人家。对于别人家里怎么能这样想呢？即：“只对我布施、不要不布施，只对我多布施、不要少布施，只对我布施好的、不要布施粗劣的，只对我快速布施、不要缓慢布施，只对我恭敬地布施、不要不恭敬。”

九 各位比丘！如果那位迦叶，怀着这样的心去到在俗人家，即使不布施，迦叶因此也不会生气，他因此不感受到苦和忧。布施少而不是多，迦叶因此没有生气，他因此不感受到苦和忧。布施粗劣而不是好的，迦叶因此没有生气，他因此不感受到苦和忧。布施缓慢而不是快速，迦叶因此没有生气，他因此不感受到苦和忧。布施不恭敬而不是尊重，迦叶因此没有生气，他因此不感受到苦和忧。

一〇 各位比丘！我嘱咐迦叶，或者嘱咐像迦叶那样的人来教导你们，对于所教导的，你们应该这样去实践。”

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/5. Kassapasaṃyutta 迦叶相应 (SN 16, 144-156)/5.1 Kassapavagga 迦叶品 (SN 16.1-13, 144-156)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1.5 Jiṇṇasutta 老 (SN 16.5, 148)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Jiṇṇasuttaṃ

148. Evaṃ me sutaṃ…pe… rājagahe veḷuvane. Atha kho āyasmā mahākassapo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ mahākassapaṃ bhagavā etadavoca – “jiṇṇosi dāni tvaṃ, kassapa, garukāni ca te imāni sāṇāni paṃsukūlāni nibbasanāni. Tasmātiha tvaṃ, kassapa, gahapatāni [gahapatikāni (sī.)] ceva cīvarāni dhārehi, nimantanāni ca bhuñjāhi, mama ca santike viharāhī”ti.

“Ahaṃ kho, bhante, dīgharattaṃ āraññiko ceva āraññikattassa ca vaṇṇavādī, piṇḍapātiko ceva piṇḍapātikattassa ca vaṇṇavādī, paṃsukūliko ceva paṃsukūlikattassa ca vaṇṇavādī, tecīvariko ceva tecīvarikattassa ca vaṇṇavādī, appiccho ceva appicchatāya ca vaṇṇavādī, santuṭṭho ceva santuṭṭhiyā ca vaṇṇavādī, pavivitto ceva pavivekassa ca vaṇṇavādī, asaṃsaṭṭho ceva asaṃsaggassa ca vaṇṇavādī, āraddhavīriyo ceva vīriyārambhassa [vīriyārabbhassa (ka.)] ca vaṇṇavādī”ti.

“Kiṃ [kaṃ (ka.)] pana tvaṃ, kassapa, atthavasaṃ sampassamāno dīgharattaṃ āraññiko ceva āraññikattassa ca vaṇṇavādī, piṇḍapātiko ceva…pe… paṃsukūliko ceva… tecīvariko ceva… appiccho ceva… santuṭṭho ceva… pavivitto ceva… asaṃsaṭṭho ceva… āraddhavīriyo ceva vīriyārambhassa ca vaṇṇavādī”ti?

“Dve khvāhaṃ, bhante, atthavase sampassamāno dīgharattaṃ āraññiko ceva āraññikattassa ca vaṇṇavādī, piṇḍapātiko ceva…pe… paṃsukūliko ceva… tecīvariko ceva… appiccho ceva… santuṭṭho ceva… pavivitto ceva… asaṃsaṭṭho ceva… āraddhavīriyo ceva vīriyārambhassa ca vaṇṇavādī. Attano ca diṭṭhadhammasukhavihāraṃ sampassamāno, pacchimañca janataṃ anukampamāno – ‘appeva nāma pacchimā janatā diṭṭhānugatiṃ āpajjeyyuṃ’ [āpajjeyya (sī. syā. kaṃ.)]. ‘Ye kira te ahesuṃ buddhānubuddhasāvakā te dīgharattaṃ āraññikā ceva ahesuṃ āraññikattassa ca vaṇṇavādino…pe… piṇḍapātikā ceva ahesuṃ …pe… paṃsukūlikā ceva ahesuṃ… tecīvarikā ceva ahesuṃ… appicchā ceva ahesuṃ… santuṭṭhā ceva ahesuṃ… pavivittā ceva ahesuṃ… asaṃsaṭṭhā ceva ahesuṃ… āraddhavīriyā ceva ahesuṃ vīriyārambhassa ca vaṇṇavādino’ti. Te tathattāya paṭipajjissanti, tesaṃ taṃ bhavissati dīgharattaṃ hitāya sukhāya.

“Ime khvāhaṃ, bhante, dve atthavase sampassamāno dīgharattaṃ āraññiko ceva āraññikattassa ca vaṇṇavādī, piṇḍapātiko ceva…pe… paṃsukūliko ceva… tecīvariko ceva… appiccho ceva… santuṭṭho ceva… pavivitto ceva… asaṃsaṭṭho ceva… āraddhavīriyo ceva vīriyārambhassa ca vaṇṇavādī”ti.

“Sādhu sādhu, kassapa. Bahujanahitāya kira tvaṃ, kassapa, paṭipanno bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. Tasmātiha tvaṃ, kassapa, sāṇāni ceva paṃsukūlāni dhārehi nibbasanāni, piṇḍāya ca carāhi, araññe ca viharāhī”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

第五 老

一 我是这样听说的。［那时，世尊］住在王舍城的竹林。

二 那时，尊者大迦叶来到世尊那里。到了之后，顶礼世尊，坐在一边。

三 对坐在一边的尊者大迦叶，世尊这样说道：“迦叶！你现在年纪老了，这些粗麻布做的粪扫衣对你来说也太沉重了。所以，迦叶，你可以穿在家居士（供养）的衣服，接受（他们的）邀请去用餐，并且住在我身边。”

四 “大德！我长久以来，是住在森林中的，并且赞叹住在森林中；是托钵乞食的，并且赞叹托钵乞食；是穿粪扫衣的，并且赞叹穿粪扫衣；是只持有三衣的，并且赞叹只持有三衣；是少欲的，并且赞叹少欲；是知足的，并且赞叹知足；是独处远离的，并且赞叹独处远离；是不与人混杂交往的，并且赞叹不与人混杂交往；是精进努力的，并且赞叹精进努力。”

五 “迦叶！你是因为看到什么意义，才长久以来住在森林中，并且赞叹住在森林中……是托钵乞食的……穿粪扫衣的……只持有三衣的……少欲……知足……独处远离……不与人混杂交往……精进努力，并且赞叹精进努力呢？”

六 “大德！我是因为看到两种意义，才长久以来住在森林中，并且赞叹住在森林中……是托钵乞食的……穿粪扫衣的……只持有三衣的……少欲……知足……独处远离……不与人混杂交往……精进努力，并且赞叹精进努力。”

七 一方面，是看到自己（这样做能）在当下安乐地安住；另一方面，是怜悯后代的人们，希望后代的人们能跟随效仿（我们）的榜样。（他们会想：）‘原来那些佛陀的弟子、随佛觉悟的圣弟子们，他们长久以来都是住在森林中的，并且赞叹住在森林中……是托钵乞食的……穿粪扫衣的……只持有三衣的……少欲……知足……独处远离……不与人混杂交往……是精进努力的，并且赞叹精进努力。’他们（看到榜样后）也会这样去实践，这将长久地给他们带来利益和安乐。

八 “大德！我看到这两种意义，才长久以来住在森林中，并且赞叹住在森林中……是托钵乞食的……穿粪扫衣的……只持有三衣的……少欲……知足……独处远离……不与人混杂交往……精进努力，并且赞叹精进努力。”

九 “善哉，善哉！迦叶！你这样做是为了许多众生的利益，为了许多众生的安乐，是出于对世间的怜悯，是为了天神的和人类的利益、福祉和安乐而行。”

一〇 “既然如此，迦叶！你就继续穿着粗麻布做的粪扫衣，继续托钵乞食，继续住在森林里吧。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/5. Kassapasaṃyutta 迦叶相应 (SN 16, 144-156)/5.1 Kassapavagga 迦叶品 (SN 16.1-13, 144-156)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1.6 Ovādasutta 教诫 (SN 16.6, 149)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Ovādasuttaṃ

149. Rājagahe veḷuvane. Atha kho āyasmā mahākassapo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ mahākassapaṃ bhagavā etadavoca – “ovada, kassapa, bhikkhū; karohi, kassapa, bhikkhūnaṃ dhammiṃ kathaṃ. Ahaṃ vā, kassapa, bhikkhū ovadeyyaṃ tvaṃ vā; ahaṃ vā bhikkhūnaṃ dhammiṃ kathaṃ kareyyaṃ tvaṃ vā”ti.

☸---------------------------------------------------------------------

第六 教导（之一）

一 ［那时，世尊］住在王舍城的竹林。

二 那时，尊者大迦叶来到世尊之处……

三 对坐在一边的尊者大迦叶，世尊这样说道：“迦叶！你应当教导各位比丘。迦叶！你应当对各位比丘开示佛法言教。迦叶！或者我，或者你，应当对所有比丘们教导。或者我，或者你，应当为所有比丘们开示佛法言教。”

☸.....................................................................

“Dubbacā kho, bhante, etarahi bhikkhū, dovacassakaraṇehi dhammehi samannāgatā, akkhamā, appadakkhiṇaggāhino anusāsaniṃ. Idhāhaṃ, bhante, addasaṃ bhaṇḍañca [bhaṇḍuñca (sī.)] nāma bhikkhuṃ ānandassa saddhivihāriṃ abhijikañca [ābhiñjikañca (sī. ka.), ābhijjikañca (syā. kaṃ.)] nāma bhikkhuṃ anuruddhassa saddhivihāriṃ aññamaññaṃ sutena accāvadante – ‘ehi, bhikkhu, ko bahutaraṃ bhāsissati, ko sundarataraṃ bhāsissati, ko cirataraṃ bhāsissatī’”ti.

☸---------------------------------------------------------------------

四 “大德！现在要教导各位比丘很难：他们对教导显出不悦的样子（或：他们是难以被教导的）。他们不能忍耐，不能坦诚地接受教导。

大德！我在这里看到和阿难同住的跋达比丘，以及和阿那律同住的阿毗耆迦比丘，互相为了（显示）博学而争论：‘来，比丘！看谁说得多？谁说得更好？谁说得更久？’”

☸.....................................................................

Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi – “ehi tvaṃ, bhikkhu, mama vacanena bhaṇḍañca bhikkhuṃ ānandassa saddhivihāriṃ abhijikañca bhikkhuṃ anuruddhassa saddhivihāriṃ āmantehi – ‘satthā āyasmante āmantetī’”ti. “Evaṃ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca – “satthā āyasmante āmantetī”ti.

☸---------------------------------------------------------------------

五 这时，世尊告诉一位比丘说：“比丘，你来！用我的话说：“导师召唤尊者们”，去告诉和阿难同住的跋达比丘以及和阿那律同住的阿毗耆迦比丘。”

六 “是的！大德！”那位比丘回答世尊后，然后去到那些比丘那里。到了之后，告诉那些比丘说：“导师召唤尊者们。”

☸.....................................................................

“Evamāvuso”ti kho te bhikkhū tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te bhikkhū bhagavā etadavoca – “saccaṃ kira tumhe, bhikkhave, aññamaññaṃ sutena accāvadatha – ‘ehi, bhikkhu, ko bahutaraṃ bhāsissati, ko sundarataraṃ bhāsissati, ko cirataraṃ bhāsissatī’”ti? “Evaṃ, bhante”. “Kiṃ nu kho me tumhe, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha – ‘etha tumhe, bhikkhave, aññamaññaṃ sutena accāvadatha – ehi, bhikkhu, ko bahutaraṃ bhāsissati, ko sundarataraṃ bhāsissati, ko cirataraṃ bhāsissatī’”ti? “No hetaṃ, bhante”. “No ce kira me tumhe, bhikkhave, evaṃ dhammaṃ desitaṃ ājānātha, atha kiṃ carahi tumhe, moghapurisā, kiṃ jānantā kiṃ passantā evaṃ svākkhāte dhammavinaye pabbajitā samānā aññamaññaṃ sutena accāvadatha – ‘ehi, bhikkhu, ko bahutaraṃ bhāsissati, ko sundarataraṃ bhāsissati, ko cirataraṃ bhāsissatī’”ti.

☸---------------------------------------------------------------------

七 “朋友！是的。”那些比丘回答那位比丘后，来到世尊那里。到了之后，顶礼世尊，坐在一边。

八 对坐在一边的那些比丘，世尊这样说道：“各位比丘！你们互相为了（显示）博学而争论：‘来，比丘！看谁说得多？谁说得更好？谁说得更久？’这是真的吗？”

“大德！是的。”

九 “各位比丘！我教给你们的法，是这样教的吗：‘来，各位比丘！你们互相为了（显示）博学而争论：来，比丘！看谁说得多？谁说得更好？谁说得更久？’”

“大德！不是这样的。”

一〇 “各位比丘！既然你们知道我没有这样教导法，那么你们这些愚人，凭什么（自认为）有所知、有所见，在如此善说的法和律中出家了，还要互相为了（显示）博学而争论：‘来，比丘！看谁说得多？谁说得更好？谁说得更久？’呢？”

☸.....................................................................

Atha kho te bhikkhū bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavocuṃ – “accayo no, bhante, accagamā, yathābāle yathāmūḷhe yathāakusale [yathā bāle yathā mūḷhe yathā akusale (pī.), yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ (?)], ye mayaṃ evaṃ svākkhāte dhammavinaye pabbajitā samānā aññamaññaṃ sutena accāvadimha – ‘ehi, bhikkhu, ko bahutaraṃ bhāsissati, ko sundarataraṃ bhāsissati, ko cirataraṃ bhāsissatī’ti. Tesaṃ no, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā”ti.

☸---------------------------------------------------------------------

一一 这时那些比丘，头面顶礼世尊双足，对世尊说：

“大德！过错征服了我们，我们是如此的愚蠢、糊涂、不善巧，以至于我们在如此善说的法和律中出家了，还要互相为了（显示）博学而争论：‘来，比丘！看谁说得多？谁说得更好？谁说得更久？’。大德！希望世尊接纳我们的忏悔，（视此）过错为过错，以便我们将来防护。”

☸.....................................................................

“Taggha tumhe, bhikkhave, accayo accagamā yathābāle yathāmūḷhe yathāakusale, ye tumhe evaṃ svākkhāte dhammavinaye pabbajitā samānā aññamaññaṃ sutena accāvadittha – ‘ehi, bhikkhu, ko bahutaraṃ bhāsissati, ko sundarataraṃ bhāsissati, ko cirataraṃ bhāsissatī’ti. Yato ca kho tumhe, bhikkhave, accayaṃ accayato disvā yathādhammaṃ paṭikarotha, taṃ vo mayaṃ [mayaṃ accayaṃ (sī.)] paṭiggaṇhāma. Vuddhi hesā, bhikkhave, ariyassa vinaye yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti āyatiñca saṃvaraṃ āpajjatī”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

一二 “各位比丘！确实，过错征服了你们，你们是如此的愚蠢、糊涂、不善巧，以至于你们在如此善说的法和律中出家了，还要互相为了（显示）博学而争论：‘来，比丘！看谁说得多？谁说得更好？谁说得更久？’。各位比丘！既然你们已经认识到过错就是过错，并且如法地忏悔，我们就接纳你们的忏悔。

一三 各位比丘！凡是能认识到过错就是过错，并且如法忏悔，将来进入防护状态的人，这在圣者的律中就是一种增长。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/5. Kassapasaṃyutta 迦叶相应 (SN 16, 144-156)/5.1 Kassapavagga 迦叶品 (SN 16.1-13, 144-156)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1.7 Dutiyaovādasutta 教诫二 (SN 16.7, 150)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Dutiyaovādasuttaṃ

☼ 【有信、惭愧、精进、有慧 ─➢ 善法增大】

150. Rājagahe viharati veḷuvane [sāvatthi, tatra-etadavoca (sī.)].

住在王舍城的竹林。

Atha kho āyasmā mahākassapo yena bhagavā tenupasaṅkami…pe…

那时，尊者大迦叶来到世尊那里……

ekamantaṃ nisinnaṃ kho āyasmantaṃ mahākassapaṃ bhagavā etadavoca – “ovada, kassapa, bhikkhū; karohi, kassapa, bhikkhūnaṃ dhammiṃ kathaṃ. Ahaṃ vā, kassapa, bhikkhū ovadeyyaṃ tvaṃ vā; ahaṃ vā bhikkhūnaṃ dhammiṃ kathaṃ kareyyaṃ tvaṃ vā”ti.

对坐在一边的尊者大迦叶，世尊这样说道：“迦叶！你应当教导比丘们。迦叶！你应当向比丘们开示佛法言教。迦叶！或者我，或者你，应当教导比丘们；或者我，或者你，应当向比丘们开示佛法言教。”

“Dubbacā kho, bhante, etarahi bhikkhū, dovacassakaraṇehi dhammehi samannāgatā akkhamā appadakkhiṇaggāhino anusāsaniṃ. “大德！现在要教导比丘们很难，他们对教导显出不悦的样子（或：他们是难以被教导的）。他们不能忍耐，不能坦诚地接受教导。

Yassa kassaci, bhante, saddhā natthi kusalesu dhammesu, hirī [hiri (sabbattha)] natthi kusalesu dhammesu, ottappaṃ natthi kusalesu dhammesu, vīriyaṃ natthi kusalesu dhammesu, paññā natthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati [āgacchanti (sī.)], hāniyeva pāṭikaṅkhā kusalesu dhammesu, no vuddhi.

大德！任何人，如果对善法没有信心（信），对善法没有惭，对善法没有愧，对善法不精进，对善法没有智慧，那么无论白天黑夜过去，他在善法方面就只有退步而不可能增长。

“Seyyathāpi, bhante, kāḷapakkhe candassa yā ratti vā divaso vā āgacchati, hāyateva vaṇṇena, hāyati maṇḍalena, hāyati ābhāya, hāyati ārohapariṇāhena. Evameva kho, bhante, yassa kassaci saddhā natthi kusalesu dhammesu…pe… hirī natthi… ottappaṃ natthi … vīriyaṃ natthi… paññā natthi… kusalesu dhammesu tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu, no vuddhi.

大德！就好比在月亮的亏缺期（黑分），无论白天黑夜过去，月亮的色泽只会变暗，圆度只会减小，光芒只会减弱，大小只会缩小。大德！正是这样，任何人，如果对善法没有信心……对善法没有惭……没有愧……不精进……没有智慧，那么无论白天黑夜过去，他在善法方面就只有退步而不可能增长。

“‘Assaddho purisapuggalo’ti, bhante, parihānametaṃ; ‘ahiriko purisapuggalo’ti, bhante, parihānametaṃ; ‘anottappī purisapuggalo’ti, bhante, parihānametaṃ; ‘kusīto purisapuggalo’ti, bhante, parihānametaṃ; ‘duppañño purisapuggalo’ti, bhante, parihānametaṃ; ‘kodhano purisapuggalo’ti, bhante, parihānametaṃ; ‘upanāhī purisapuggalo’ti, bhante, parihānametaṃ; ‘na santi bhikkhū ovādakā’ti, bhante, parihānametaṃ.

“大德！‘没有信心的人’，这是退步；‘没有惭的人’，大德！这是退步；‘没有愧的人’，大德！这是退步；‘懈怠的人’，大德！这是退步；‘缺乏智慧的人’，大德！这是退步；‘易怒的人’，大德！这是退步；‘心怀怨恨的人’，大德！这是退步；‘不听从教导的比丘’，大德！这是退步。

“Yassa kassaci, bhante, saddhā atthi kusalesu dhammesu, hirī atthi kusalesu dhammesu, ottappaṃ atthi kusalesu dhammesu, vīriyaṃ atthi kusalesu dhammesu, paññā atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni.

大德！任何人，如果对善法有信心，对善法有惭，对善法有愧，对善法精进，对善法有智慧，那么无论白天黑夜过去，他在善法方面就只有增长而不会退步。

“Seyyathāpi, bhante, juṇhapakkhe candassa yā ratti vā divaso vā āgacchati, vaḍḍhateva vaṇṇena, vaḍḍhati maṇḍalena, vaḍḍhati ābhāya, vaḍḍhati ārohapariṇāhena. Evameva kho, bhante, yassa kassaci saddhā atthi kusalesu dhammesu… hirī atthi…pe… ottappaṃ atthi… vīriyaṃ atthi… paññā atthi kusalesu dhammesu tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni.

大德！就好比在月亮的盈满期（白分），无论白天黑夜过去，月亮的色泽只会更明亮，圆度只会更圆满，光芒只会更强盛，大小只会更扩展。大德！正是这样，任何人，如果对善法有信心……有惭……有愧……精进……有智慧，那么无论白天黑夜过去，他在善法方面就只有增长而不会退步。

“‘Saddho purisapuggalo’ti, bhante, aparihānametaṃ; ‘hirimā purisapuggalo’ti, bhante, aparihānametaṃ; ‘ottappī purisapuggalo’ti, bhante, aparihānametaṃ; ‘āraddhavīriyo purisapuggalo’ti, bhante, aparihānametaṃ; ‘paññavā purisapuggalo’ti, bhante, aparihānametaṃ; ‘akkodhano purisapuggalo’ti, bhante, aparihānametaṃ; ‘anupanāhī purisapuggalo’ti, bhante, aparihānametaṃ; ‘santi bhikkhū ovādakā’ti, bhante, aparihānametan”ti.

“大德！‘有信心的人’，这是不退步；‘有惭的人’，大德！这是不退步；‘有愧的人’，大德！这是不退步；‘精进努力的人’，大德！这是不退步；‘有智慧的人’，大德！这是不退步；‘不发怒的人’，大德！这是不退步；‘不怀怨恨的人’，大德！这是不退步；‘听从教导的比丘’，大德！这是不退步。”

“Sādhu sādhu, kassapa. Yassa kassaci, kassapa, saddhā natthi kusalesu dhammesu…pe… hirī natthi… ottappaṃ natthi… vīriyaṃ natthi… paññā natthi kusalesu dhammesu tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu, no vuddhi.

“善哉，善哉！迦叶！迦叶！任何人，如果对善法没有信心……没有惭……没有愧……不精进……没有智慧，那么无论白天黑夜过去，他在善法方面就只有退步而不可能增长。

“Seyyathāpi, kassapa, kāḷapakkhe candassa yā ratti vā divaso vā āgacchati, hāyateva vaṇṇena…pe… hāyati ārohapariṇāhena. Evameva kho, kassapa, yassa kassaci saddhā natthi kusalesu dhammesu…pe… hirī natthi… ottappaṃ natthi… vīriyaṃ natthi… paññā natthi kusalesu dhammesu tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu, no vuddhi. ‘Assaddho purisapuggalo’ti, kassapa, parihānametaṃ; ahiriko…pe… anottappī… kusīto… duppañño… kodhano… ‘upanāhī purisapuggalo’ti, kassapa, parihānametaṃ; ‘na santi bhikkhū ovādakā’ti, kassapa, parihānametaṃ.

迦叶！就好比在月亮的亏缺期（黑分），无论白天黑夜过去，月亮的色泽只会变暗……大小只会缩小。迦叶！正是这样，任何人，如果对善法没有信心……没有惭……没有愧……不精进……没有智慧，那么无论白天黑夜过去，他在善法方面就只有退步而不可能增长。

迦叶！‘没有信心的人’，这是退步；……没有惭……没有愧……懈怠、缺乏智慧、易怒、心怀怨恨的人，迦叶！这是退步。迦叶！不听从教导的比丘，这是退步。

“Yassa kassaci, kassapa, saddhā atthi kusalesu dhammesu…pe… hirī atthi… ottappaṃ atthi… vīriyaṃ atthi… paññā atthi kusalesu dhammesu tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni.

迦叶！任何人，如果对善法有信心……有惭、有愧、精进，有智慧，那么无论白天黑夜过去，他在善法方面就只有增长。

“Seyyathāpi, kassapa, juṇhapakkhe candassa yā ratti vā divaso vā āgacchati, vaḍḍhateva vaṇṇena, vaḍḍhati maṇḍalena, vaḍḍhati ābhāya, vaḍḍhati ārohapariṇāhena. Evameva kho, kassapa, yassa kassaci saddhā atthi kusalesu dhammesu hirī atthi… ottappaṃ atthi… vīriyaṃ atthi… paññā atthi kusalesu dhammesu tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni.

迦叶！就好比在月亮的盈满期（白分）、无论白天黑夜过去，色泽增亮、圆度增满、光芒增强、大小扩展，迦叶！正是这样，任何人，如果对善法有信心，有惭、有愧、精进，有智慧，那么无论白天黑夜过去，他在善法方面就只有增长而不会退步。

“‘Saddho purisapuggalo’ti, kassapa, aparihānametaṃ; hirimā…pe… ottappī… āraddhavīriyo… paññavā… akkodhano… ‘anupanāhī purisapuggalo’ti, kassapa, aparihānametaṃ; ‘santi bhikkhū ovādakā’ti, kassapa, aparihānametan”ti. Sattamaṃ.

迦叶！‘有信心的人’，这是不退步；有惭的人……有愧、精进努力、有智慧、不发怒、不怀怨恨的人，迦叶！这是不退步。迦叶！听从教导的比丘，这是不退步。”

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/5. Kassapasaṃyutta 迦叶相应 (SN 16, 144-156)/5.1 Kassapavagga 迦叶品 (SN 16.1-13, 144-156)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1.8 Tatiyaovādasutta 教诫三 (SN 16.8, 151)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Tatiyaovādasuttaṃ

151. Rājagahe kalandakanivāpe [sāvatthi, ārāme (sī.)]. Atha kho āyasmā mahākassapo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ mahākassapaṃ bhagavā etadavoca – “ovada, kassapa, bhikkhū; karohi, kassapa, bhikkhūnaṃ dhammiṃ kathaṃ. Ahaṃ vā, kassapa, bhikkhūnaṃ ovadeyyaṃ tvaṃ vā; ahaṃ vā bhikkhūnaṃ dhammiṃ kathaṃ kareyyaṃ tvaṃ vā”ti.

☸---------------------------------------------------------------------

第八 教导（之三）

一 ［那时，世尊］住在王舍城竹林喂养松鼠的地方（迦兰陀迦园）。

二 那时，尊者大迦叶来到世尊那里……

三 对坐在一边的尊者大迦叶，世尊这样说道：“迦叶！你应当教导比丘们。迦叶！你应当对比丘们开示佛法言教。迦叶！或者我，或者你，应当教导比丘们。或者我，或者你，应当开示佛法言教。”

☸.....................................................................

“Dubbacā kho, bhante, etarahi bhikkhū, dovacassakaraṇehi dhammehi samannāgatā, akkhamā, appadakkhiṇaggāhino anusāsanīn”ti. “Tathā hi pana, kassapa, pubbe therā bhikkhū āraññikā ceva ahesuṃ āraññikattassa ca vaṇṇavādino, piṇḍapātikā ceva ahesuṃ piṇḍapātikattassa ca vaṇṇavādino, paṃsukūlikā ceva ahesuṃ paṃsukūlikattassa ca vaṇṇavādino, tecīvarikā ceva ahesuṃ tecīvarikattassa ca vaṇṇavādino, appicchā ceva ahesuṃ appicchatāya ca vaṇṇavādino, santuṭṭhā ceva ahesuṃ santuṭṭhiyā ca vaṇṇavādino, pavivittā ceva ahesuṃ pavivekassa ca vaṇṇavādino, asaṃsaṭṭhā ceva ahesuṃ asaṃsaggassa ca vaṇṇavādino, āraddhavīriyā ceva ahesuṃ vīriyārambhassa ca vaṇṇavādino.

☸---------------------------------------------------------------------

四 “大德！现在要对比丘们教导很难，他们对教导显出不悦的样子（或：他们是难以被教导的）。他们不能忍耐，不能坦诚地接受教导。”

五 “然而，迦叶！从前的长老比丘们，是住在森林中的，并且赞叹住在森林中；是托钵乞食的，并且赞叹托钵乞食；是穿粪扫衣的，并且赞叹穿粪扫衣；是只持有三衣的，并且赞叹只持有三衣；是少欲的，并且赞叹少欲；是知足的，并且赞叹知足；是独处远离的，并且赞叹独处远离；是不与人混杂交往的，并且赞叹不与人混杂交往；是精进努力的，并且赞叹精进努力。

☸.....................................................................

“Tatra yo hoti bhikkhu āraññiko ceva āraññikattassa ca vaṇṇavādī, piṇḍapātiko ceva piṇḍapātikattassa ca vaṇṇavādī, paṃsukūliko ceva paṃsukūlikattassa ca vaṇṇavādī, tecīvariko ceva tecīvarikattassa ca vaṇṇavādī, appiccho ceva appicchatāya ca vaṇṇavādī, santuṭṭho ceva santuṭṭhiyā ca vaṇṇavādī, pavivitto ceva pavivekassa ca vaṇṇavādī, asaṃsaṭṭho ceva asaṃsaggassa ca vaṇṇavādī, āraddhavīriyo ceva vīriyārambhassa ca vaṇṇavādī, taṃ therā bhikkhū āsanena nimantenti – ‘ehi, bhikkhu, ko nāmāyaṃ bhikkhu, bhaddako vatāyaṃ bhikkhu, sikkhākāmo vatāyaṃ bhikkhu; ehi, bhikkhu, idaṃ āsanaṃ nisīdāhī’”ti.

☸---------------------------------------------------------------------

六 当时，如果有比丘是住在森林中的，并且赞叹住在森林中；是托钵乞食的，并且赞叹托钵乞食；是穿粪扫衣的，并且赞叹穿粪扫衣；是只持有三衣的，并且赞叹只持有三衣；是少欲的，并且赞叹少欲；是知足的，并且赞叹知足；是独处远离的，并且赞叹独处远离；是不与人混杂交往的，并且赞叹不与人混杂交往；是精进努力的，并且赞叹精进努力，长老比丘们就会用座位邀请他：‘来，比丘！这位比丘叫什么名字？这位比丘真好啊！这位比丘真是乐于学习啊！来，比丘！请坐这个座位。’

☸.....................................................................

“Tatra, kassapa, navānaṃ bhikkhūnaṃ evaṃ hoti – ‘yo kira so hoti bhikkhu āraññiko ceva āraññikattassa ca vaṇṇavādī, piṇḍapātiko ceva…pe… paṃsukūliko ceva… tecīvariko ceva… appiccho ceva… santuṭṭho ceva… pavivitto ceva… asaṃsaṭṭho ceva… āraddhavīriyo ceva vīriyārambhassa ca vaṇṇavādī, taṃ therā bhikkhū āsanena nimantenti – ehi, bhikkhu, ko nāmāyaṃ bhikkhu, bhaddako vatāyaṃ bhikkhu, sikkhākāmo vatāyaṃ bhikkhu; ehi, bhikkhu, idaṃ āsanaṃ nisīdāhī’ti. Te tathattāya paṭipajjanti; tesaṃ taṃ hoti dīgharattaṃ hitāya sukhāya.

☸---------------------------------------------------------------------

七 迦叶！那时，年轻的比丘们就会这样想：‘原来，如果有比丘是住在森林中的，并且赞叹住在森林中……是托钵乞食的……穿粪扫衣的……只持有三衣的……少欲……知足……独处远离……不与人混杂交往……精进努力，并且赞叹精进努力，长老比丘们就会用座位邀请他：“来，比丘！这位比丘叫什么名字？这位比丘真好啊！这位比丘真是乐于学习啊！来，比丘！请坐这个座位。”’他们（看到这样）就会去实践，这将长久地给他们带来利益和安乐。

☸.....................................................................

“Etarahi pana, kassapa, therā bhikkhū na ceva āraññikā na ca āraññikattassa vaṇṇavādino, na ceva piṇḍapātikā na ca piṇḍapātikattassa vaṇṇavādino, na ceva paṃsukūlikā na ca paṃsukūlikattassa vaṇṇavādino, na ceva tecīvarikā na ca tecīvarikattassa vaṇṇavādino, na ceva appicchā na ca appicchatāya vaṇṇavādino, na ceva santuṭṭhā na ca santuṭṭhiyā vaṇṇavādino, na ceva pavivittā na ca pavivekassa vaṇṇavādino, na ceva asaṃsaṭṭhā na ca asaṃsaggassa vaṇṇavādino, na ceva āraddhavīriyā na ca vīriyārambhassa vaṇṇavādino.

☸---------------------------------------------------------------------

八 然而，迦叶！现在的长老比丘们，既不是住在森林中的，也不赞叹住在森林中；既不是托钵乞食的，也不赞叹托钵乞食；既不是穿粪扫衣的，也不赞叹穿粪扫衣；既不是只持有三衣的，也不赞叹只持有三衣；既不是少欲的，也不赞叹少欲；既不是知足的，也不赞叹知足；既不是独处远离的，也不赞叹独处远离；既不是不与人混杂交往的，也不赞叹不与人混杂交往；既不是精进努力的，也不赞叹精进努力。

☸.....................................................................

“Tatra yo hoti bhikkhu ñāto yasassī lābhī cīvara-piṇḍapāta-senāsanagilānappaccayabhesajjaparikkhārānaṃ taṃ therā bhikkhū āsanena nimantenti – ‘ehi, bhikkhu, ko nāmāyaṃ bhikkhu, bhaddako vatāyaṃ bhikkhu, sabrahmacārikāmo vatāyaṃ bhikkhu; ehi, bhikkhu, idaṃ āsanaṃ nisīdāhī’”ti.

☸---------------------------------------------------------------------

九 现在，如果有比丘是知名的、有声望的、能得到衣物、饮食、住所、治病所需的药品和资具的，长老比丘们就会用座位邀请他：‘来，比丘！这位比丘叫什么名字？这位比丘真好啊！真希望和这位比丘做同梵行者啊！来，比丘！请坐这个座位。’

☸.....................................................................

“Tatra, kassapa, navānaṃ bhikkhūnaṃ evaṃ hoti – ‘yo kira so hoti bhikkhu ñāto yasassī lābhī cīvara-piṇḍapāta-senāsana-gilānappaccayabhesajjaparikkhārānaṃ taṃ therā bhikkhū āsanena nimantenti – ehi, bhikkhu, ko nāmāyaṃ bhikkhu, bhaddako vatāyaṃ bhikkhu, sabrahmacārikāmo vatāyaṃ bhikkhu; ehi, bhikkhu, idaṃ āsanaṃ nisīdāhī’ti. Te tathattāya paṭipajjanti. Tesaṃ taṃ hoti dīgharattaṃ ahitāya dukkhāya. Yañhi taṃ, kassapa, sammā vadamāno vadeyya – ‘upaddutā brahmacārī brahmacārūpaddavena abhipatthanā [abhibhavanā (sī.)] brahmacārī brahmacāriabhipatthanenā’ti [brahmacāriabhibhavanenāti (sī.)], etarahi taṃ, kassapa, sammā vadamāno vadeyya – ‘upaddutā brahmacārī brahmacārūpaddavena abhipatthanā brahmacārī brahmacāriabhipatthanenā’”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

一〇 迦叶！年轻的比丘们就会这样想：‘原来，如果有比丘是知名的、有声望的、能得到衣物、饮食、住所、治病所需的药品和资具的，长老比丘们就会用座位邀请他：“来，比丘！这位比丘叫什么名字？这位比丘真好啊！真希望和这位比丘做同梵行者啊！来，比丘！请坐这个座位。”’他们（看到这样）就会去仿效，这将长久地给他们带来不利和痛苦。

迦叶！如果有人要正确地描述（现在的情况），他应该说：‘梵行者被梵行的祸患所困扰，梵行者被梵行的压迫所压垮了。’迦叶！现在，如果有人要正确地描述，就应该这样说：‘梵行者被梵行的祸患所困扰，梵行者被梵行的压迫所压垮了。’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/5. Kassapasaṃyutta 迦叶相应 (SN 16, 144-156)/5.1 Kassapavagga 迦叶品 (SN 16.1-13, 144-156)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1.9 Jhānābhiññasutta 定与胜智 (SN 16.9, 152)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Jhānābhiññasuttaṃ

152. Sāvatthiyaṃ viharati…pe… “ahaṃ, bhikkhave, yāvadeva ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi. Kassapopi, bhikkhave, yāvadeva ākaṅkhati vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati”.

“Ahaṃ, bhikkhave, yāvadeva ākaṅkhāmi vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharāmi. Kassapopi, bhikkhave, yāvadeva ākaṅkhati vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati.

“Ahaṃ, bhikkhave, yāvadeva ākaṅkhāmi pītiyā ca virāgā upekkhako ca viharāmi sato ca sampajāno sukhañca kāyena paṭisaṃvedemi, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharāmi. Kassapopi, bhikkhave, yāvadeva ākaṅkhati pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati.

“Ahaṃ, bhikkhave, yāvadeva ākaṅkhāmi sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharāmi. Kassapopi, bhikkhave, yāvadeva ākaṅkhati sukhassa ca pahānā …pe… catutthaṃ jhānaṃ upasampajja viharati.

“Ahaṃ, bhikkhave, yāvadeva ākaṅkhāmi sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ananto ākāsoti ākāsānañcāyatanaṃ upasampajja viharāmi. Kassapopi, bhikkhave, yāvadeva ākaṅkhati sabbaso rūpasaññānaṃ samatikkamā…pe… ākāsānañcāyatanaṃ upasampajja viharati.

“Ahaṃ, bhikkhave, yāvadeva ākaṅkhāmi sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññāṇañcāyatanaṃ upasampajja viharāmi. Kassapopi, bhikkhave, yāvadeva ākaṅkhati sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññāṇañcāyatanaṃ upasampajja viharati.

“Ahaṃ, bhikkhave, yāvadeva ākaṅkhāmi sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharāmi. Kassapopi, bhikkhave, yāvadeva ākaṅkhati…pe… ākiñcaññāyatanaṃ upasampajja viharati.

“Ahaṃ, bhikkhave, yāvadeva ākaṅkhāmi sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharāmi. Kassapopi, bhikkhave, yāvadeva ākaṅkhati…pe… nevasaññānāsaññāyatanaṃ upasampajja viharati.

“Ahaṃ, bhikkhave, yāvadeva ākaṅkhāmi sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharāmi. Kassapopi, bhikkhave…pe… saññāvedayitanirodhaṃ upasampajja viharati.

“Ahaṃ, bhikkhave, yāvadeva ākaṅkhāmi anekavihitaṃ iddhividhaṃ paccanubhomi – ekopi hutvā bahudhā homi, bahudhāpi hutvā eko homi; āvibhāvaṃ, tirobhāvaṃ, tirokuṭṭaṃ, tiropākāraṃ, tiropabbataṃ, asajjamāno gacchāmi, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karomi, seyyathāpi udake; udakepi abhijjamāne gacchāmi, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamāmi, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasāmi parimajjāmi; yāva brahmalokāpi kāyena vasaṃ vattemi. Kassapopi, bhikkhave, yāvadeva ākaṅkhati anekavihitaṃ iddhividhaṃ paccanubhoti…pe… yāva brahmalokāpi kāyena vasaṃ vatteti.

“Ahaṃ, bhikkhave, yāvadeva ākaṅkhāmi dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāmi, dibbe ca mānuse ca, ye dūre santike ca. Kassapopi, bhikkhave, yāvadeva ākaṅkhati dibbāya sotadhātuyā…pe… dūre santike ca.

“Ahaṃ, bhikkhave, yāvadeva ākaṅkhāmi parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāmi – sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajānāmi, vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajānāmi, sadosaṃ vā cittaṃ…pe… vītadosaṃ vā cittaṃ… samohaṃ vā cittaṃ… vītamohaṃ vā cittaṃ… saṃkhittaṃ vā cittaṃ… vikkhittaṃ vā cittaṃ… mahaggataṃ vā cittaṃ… amahaggataṃ vā cittaṃ… sauttaraṃ vā cittaṃ… anuttaraṃ vā cittaṃ… samāhitaṃ vā cittaṃ… asamāhitaṃ vā cittaṃ… vimuttaṃ vā cittaṃ… avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajānāmi. Kassapopi, bhikkhave, yāvadeva ākaṅkhati parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti – sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajānāti…pe… avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajānāti.

“Ahaṃ, bhikkhave, yāvadeva ākaṅkhāmi anekavihitaṃ pubbenivāsaṃ anussarāmi, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi. Kassapopi, bhikkhave, yāvadeva ākaṅkhati anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

“Ahaṃ, bhikkhave, yāvadeva ākaṅkhāmi dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi – ‘ime vata, bhonto, sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā, ime vā pana, bhonto, sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi. Kassapopi, bhikkhave, yāvadeva ākaṅkhati dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne…pe… yathākammūpage satte pajānāti.

“Ahaṃ, bhikkhave, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharāmi. Kassapopi, bhikkhave, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti. Navamaṃ.

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第九 定与胜智

一 [那时，世尊]住在舍卫城。

二 [那时，世尊说：]

“诸比丘！我只要愿意，就能远离欲乐、远离不善法，进入并安住于有寻有伺、由远离而生喜与乐的初禅。”

“诸比丘！迦叶也只要愿意，就能远离欲乐、远离不善法，进入并安住于有寻有伺、由远离而生喜与乐的

初禅。

三 诸比丘！我只要愿意，就能平息寻与伺，内心寂静，使心专一，进入并安住于无寻无伺、

由定而生的喜与乐的第二禅。

诸比丘！迦叶也只要愿意，平息寻与伺……进入并安住于第二禅。

四 诸比丘！我只要愿意，就能离喜而住于舍，具念和正知，以身感受乐——正如圣者们所宣说的：

‘舍、念、乐住’——进入并安住于第三禅。

诸比丘！迦叶也只要愿意，就能离喜而住于舍……进入并安住于第三禅。

五 诸比丘！我只要愿意，就能舍乐、舍苦，以及先前早已熄灭的忧和喜，进入并安住于不苦不乐、

舍念清净的第四禅。

诸比丘！迦叶也只要愿意，舍弃……进入并安住于第四禅。

六 诸比丘！我只要愿意，就能完全超越色想，灭除有对想，不思惟种种想，进入并安住于

‘虚空无边’的空无边处。

诸比丘！迦叶也只要愿意，完全超越色想……进入并安住于空无边处。

七 诸比丘！我只要愿意，就能完全超越空无边处，进入并安住于‘识无边’的识无边处。

诸比丘！迦叶也只要愿意……进入并安住于识无边处。

八 诸比丘！我只要愿意，就能完全超越识无边处，进入并安住于‘无所有’的无所有处。

诸比丘！迦叶也只要愿意……进入并安住于无所有处。

九 诸比丘！我只要愿意，就能完全超越无所有处，进入并安住于非想非非想处。

诸比丘！迦叶也只要愿意……进入并安住于非想非非想处。

一〇 诸比丘！我只要愿意，就能完全超越非想非非想处，进入并安住于想受灭。

诸比丘！迦叶也……进入并安住于想受灭。

一一 诸比丘！我只要愿意，就能体验种种神通。即能以一身化为多身，以多身合为一身；能显现、

能隐没；穿越墙壁、围墙、山崖都没有障碍，如同在空中行走；能在大地中出没，如同在水中潜行；能在水上行走

而不沉没，如同在地上行走；能在空中盘腿飞行，如同有翅膀的鸟；有如此大神通、

大威力，能用手触摸、抚摸日月，能以身体的力量达到梵天界。

诸比丘！迦叶也只要愿意，就能体验种种神通……以身体的力量达到梵天界。

一二 诸比丘！我只要愿意，就能以清净、超越常人的天耳界，听到天界和人间的两种声音，

无论是远是近。

诸比丘！迦叶也只要愿意，以清净……天耳界……听到远近两种声音。

一三 诸比丘！我只要愿意，就能以自己的心，彻底了知其他众生、其他人的心。如下了知：对

有贪的心，了知为‘有贪的心’；对离贪的心，了知为‘离贪的心’；对有嗔的心……对离嗔的心……对有痴的心

……对离痴的心……对收缩的心……对散乱的心……对广大的心……对不广大的心

……对有上的心……对无上的心……对得定的心……对未得定的心……对解脱的心

……对未解脱的心，了知为‘未解脱的心’。

诸比丘！迦叶也只要愿意，就能以自己的心了知其他众生、其他人的心，如下了知：对有贪的

心，了知为‘有贪的心’……对未解脱的心，了知为‘未解脱的心’。

一四 诸比丘！我只要愿意，就能忆念起过去的种种住处。例如：一生、二生、三生、四生、

五生、十生、二十生、三十生、四十生、五十生、百生、千生、十万生，许多个成劫、许多个坏劫、许多个成坏劫。

忆念起：‘在某处我曾是这样的姓名、这样的种姓、这样的外貌、

吃这样的食物、感受这样的苦乐，有这样的寿命。我从那里死去，生到另一处。在那里我是这样的姓名、这样的种姓、

这样的外貌、吃这样的食物、感受这样的苦乐、有这样的寿命。我从那里死去，又生到这里来。’能像这样，

连同细节和具体情况，忆念起过去的种种住处。

诸比丘！迦叶也只要愿意，就能忆念起过去的种种住处。例如忆念起一生……连同细节和具体

情况，忆念起过去的种种住处。

一五 诸比丘！我只要愿意，就能以清净、超越常人的天眼，看见众生死去又再生，

了知众生根据他们所造的业，而有卑贱和高贵、美丽和丑陋、幸运和不幸，即了知：‘啊！这些众生，身具恶行、

语具恶行、意具恶行、诽谤圣者、怀有邪见、执持邪见的行为。他们在身体败坏、命终之后，

生到苦界、恶趣、堕处、地狱里。而这些众生，身具善行、语具善行、意具

善行，不诽谤圣者，不怀邪见，执持正见的行为，他们在身体败坏、命终之后，生到善趣、天界。’

就这样，以清净、超越常人的天眼，看见众生死去又再生，了知众生根据业报而有卑贱

和高贵、美丽和丑陋、幸运和不幸。

诸比丘！迦叶也只要愿意，就能以清净、超越常人的天眼看见众生……根据业报……了知幸运和

不幸。

一六 诸比丘！我已经诸漏已尽，对于无漏的心解脱、慧解脱，在当下就已亲身证知、实现并安住。

诸比丘！迦叶也诸漏已尽，对于无漏的心解脱、慧解脱，在当下就已亲身证知、实现并安住。”

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/5. Kassapasaṃyutta 迦叶相应 (SN 16, 144-156)/5.1 Kassapavagga 迦叶品 (SN 16.1-13, 144-156)”

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【经名】 5.1.10 Upassayasutta 止住处 (SN 16.10, 153)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Upassayasuttaṃ

153. Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā mahākassapo sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yenāyasmā mahākassapo tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahākassapaṃ etadavoca – “āyāma, bhante kassapa, yena aññataro bhikkhunupassayo tenupasaṅkamissāmā”ti. “Gaccha tvaṃ, āvuso ānanda, bahukicco tvaṃ bahukaraṇīyo”ti. Dutiyampi kho āyasmā ānando āyasmantaṃ mahākassapaṃ etadavoca – “āyāma, bhante kassapa, yena aññataro bhikkhunupassayo tenupasaṅkamissāmā”ti. “Gaccha tvaṃ, āvuso ānanda, bahukicco tvaṃ bahukaraṇīyo”ti. Tatiyampi kho āyasmā ānando āyasmantaṃ mahākassapaṃ etadavoca – “āyāma, bhante kassapa, yena aññataro bhikkhunupassayo tenupasaṅkamissāmā”ti.

Atha kho āyasmā mahākassapo pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya āyasmatā ānandena pacchāsamaṇena yena aññataro bhikkhunupassayo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho sambahulā bhikkhuniyo yenāyasmā mahākassapo tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ mahākassapaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho tā bhikkhuniyo āyasmā mahākassapo dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho āyasmā mahākassapo tā bhikkhuniyo dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi.

Atha kho thullatissā bhikkhunī anattamanā anattamanavācaṃ nicchāresi – “kiṃ pana ayyo mahākassapo, ayyassa ānandassa vedehamunino sammukhā dhammaṃ bhāsitabbaṃ maññati? Seyyathāpi nāma sūcivāṇijako sūcikārassa santike sūciṃ vikketabbaṃ maññeyya; evameva ayyo mahākassapo ayyassa ānandassa vedehamunino sammukhā dhammaṃ bhāsitabbaṃ maññatī”ti.

Assosi kho āyasmā mahākassapo thullatissāya bhikkhuniyā imaṃ vācaṃ bhāsamānāya. Atha kho āyasmā mahākassapo āyasmantaṃ ānandaṃ etadavoca – “kiṃ nu kho, āvuso ānanda, ahaṃ sūcivāṇijako, tvaṃ sūcikāro; udāhu ahaṃ sūcikāro, tvaṃ sūcivāṇijako”ti? “Khama, bhante kassapa, bālo mātugāmo”ti. “Āgamehi tvaṃ, āvuso ānanda, mā te saṅgho uttari upaparikkhi”.

“Taṃ kiṃ maññasi, āvuso ānanda, api nu tvaṃ bhagavato sammukhā bhikkhusaṅghe upanīto – ‘ahaṃ, bhikkhave, yāvadeva ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi. Ānandopi, bhikkhave, yāvadeva ākaṅkhati vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharatī’”ti? “No hetaṃ, bhante”.

“Ahaṃ kho, āvuso, bhagavato sammukhā bhikkhusaṅghe upanīto – ‘ahaṃ, bhikkhave, yāvadeva ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi. Kassapopi, bhikkhave, yāvadeva ākaṅkhati vivicceva kāmehi vivicca akusalehi dhammehi…pe… paṭhamaṃ jhānaṃ upasampajja viharatī’ti…pe…. (Navannaṃ anupubbavihārasamāpattīnaṃ pañcannañca abhiññānaṃ evaṃ vitthāro veditabbo.)

“Taṃ kiṃ maññasi, āvuso ānanda, api nu tvaṃ bhagavato sammukhā bhikkhusaṅghe upanīto – ‘ahaṃ, bhikkhave, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharāmi. Ānandopi, bhikkhave, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’”ti? “No hetaṃ, bhante”.

“Ahaṃ kho, āvuso, bhagavato sammukhā bhikkhusaṅghe upanīto – ‘ahaṃ, bhikkhave, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharāmi. Kassapopi, bhikkhave, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’”ti.

“Sattaratanaṃ vā, āvuso, nāgaṃ aḍḍhaṭṭhamaratanaṃ vā tālapattikāya chādetabbaṃ maññeyya, yo me cha abhiññā chādetabbaṃ maññeyyā”ti.

Cavittha ca pana thullatissā bhikkhunī brahmacariyamhāti. Dasamaṃ.

☸---------------------------------------------------------------------

第十 止住处

一 如是我闻。一时，尊者迦叶住在舍卫城的祇树给孤独园。

一

二 那时，尊者阿难！清晨穿好衣服、拿着钵，去到尊者大迦叶那里。

三 到了之后，向尊者大迦叶这样说道：“大德迦叶！现在我们去某位比丘尼的住处吧。”

“友阿难！你自己去吧，你事务繁忙，有很多事要做。”

四 尊者阿难，再次对尊者大迦叶说：“大德迦叶！现在我们去某位比丘尼的住处吧。”

“友阿难！你自己去吧，你事务繁忙，有很多事要做。”

五 尊者阿难！第三次对尊者大迦叶说：“大德迦叶！现在我们去某位比丘尼的住

处。”

六 于是尊者大迦叶，清晨穿好衣服，拿着钵，跟在尊者阿难后面，去到某位比丘尼的住处。

到了之后，就在准备好的座位上坐下。

二

七 那时，许多比丘尼来到尊者大迦叶面前。到了之后，礼敬尊者大迦叶后，在一旁坐下。

八 对坐在一旁的那些比丘尼，尊者大迦叶用法语教导、鼓励，使她们欢喜。

九 尊者大迦叶，对那些比丘尼，用法语教导、鼓励、使她们欢喜后，就从座位上起来离开了。

一〇 那时，偷罗低舍比丘尼不高兴，说出了不高兴的话：“怎么回事？尊者大迦叶竟然想在被誉为‘毗提诃智者’

的尊者阿难面前说法吗？这就好比卖针的商贩想在针匠面前卖针一样；尊者大迦叶竟然想在被誉为‘毗提诃智者’

的尊者阿难面前说法吗？”

一一 尊者大迦叶听到了偷罗低舍比丘尼说的这番话。

三

一二 那时尊者大迦叶，这样对尊者阿难说：“友阿难！我是卖针的商人，你是针匠吗？

或者我是针匠，你是卖针的商人吗？怎么回事？”

“大德迦叶！请容忍。女人是愚痴的。”

一三 “友阿难！你过来，别让僧团进一步审查你。

友阿难！你对此怎么看呢？

一四 是世尊在比丘僧团面前这样介绍你的吗？——“诸比丘！我只要愿意，就能远离欲乐、离

不善法，有寻有伺，由远离而生喜与乐进入并安住于初禅。诸比丘！阿难也只要愿意，远离欲乐、

离不善法，有寻有伺，由远离而生喜与乐进入并安住于初禅。”

“大德！没有这回事。”

一五 “友！而我，是世尊在比丘僧团面前这样介绍的：“诸比丘！我只要愿意，远离欲乐，离不善法、

有寻有伺，由远离而生喜与乐安住于初禅。诸比丘！迦叶也只要愿意，远离欲乐，离不善法……

进入并安住于初禅。””

一六～二九 （此处省略了对九次第定及五神通的详细对比问答，其内容与上一经类似，表明迦叶具有而阿难不被世尊如此介绍）

三〇 “友阿难！你对此怎么看？是世尊在比丘僧团面前这样介绍你的吗？“诸比

丘！我已经诸漏已尽、无漏的心解脱、慧解脱，于现法中亲身证知、实现并安住。诸比丘！阿难也诸漏

已尽、无漏，对于心解脱、慧解脱，于现法中亲身证知、实现并安住。”

“大德！没有这回事。”

三一 “友！而我，是世尊在比丘僧团面前这样介绍的：“诸比丘！我已经诸漏已尽、无漏、心解脱、

慧解脱，于现法中亲身证知、实现并安住。诸比丘！迦叶也诸漏已尽、无漏，心解脱、慧解脱，于

现法中亲身证知、实现并安住。”

三二 “友！就好比有人认为用一片多罗树叶就能盖住一头七肘或七肘半高的大象，难道他能认为可以遮盖我的六种神通吗？”

四

三三 就这样，偷罗低舍比丘尼最终从梵行中退失了。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/5. Kassapasaṃyutta 迦叶相应 (SN 16, 144-156)/5.1 Kassapavagga 迦叶品 (SN 16.1-13, 144-156)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1.11 Cīvarasutta 衣 (SN 16.11, 154)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Cīvarasuttaṃ

154. Ekaṃ samayaṃ āyasmā mahākassapo rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā ānando dakkhiṇagirismiṃ cārikaṃ carati mahatā bhikkhusaṅghena saddhiṃ.

Tena kho pana samayena āyasmato ānandassa tiṃsamattā saddhivihārino bhikkhū sikkhaṃ paccakkhāya hīnāyāvattā bhavanti yebhuyyena kumārabhūtā. Atha kho āyasmā ānando dakkhiṇagirismiṃ yathābhirantaṃ cārikaṃ caritvā yena rājagahaṃ veḷuvanaṃ kalandakanivāpo yenāyasmā mahākassapo tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahākassapaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ āyasmā mahākassapo etadavoca – “kati nu kho, āvuso ānanda, atthavase paṭicca bhagavatā kulesu tikabhojanaṃ paññattan”ti?

“Tayo kho, bhante kassapa, atthavase paṭicca bhagavatā kulesu tikabhojanaṃ paññattaṃ – dummaṅkūnaṃ puggalānaṃ niggahāya pesalānaṃ bhikkhūnaṃ phāsuvihārāya, mā pāpicchā pakkhaṃ nissāya saṅghaṃ bhindeyyuṃ [vinayapiṭake cūḷavagge saṃghabhedakakkhandhake vajirabuddhiyaṃ aññathā sambandho dassito], kulānuddayatāya ca. Ime kho, bhante kassapa, tayo atthavase paṭicca bhagavatā kulesu tikabhojanaṃ paññattan”ti.

“Atha kiñcarahi tvaṃ, āvuso ānanda, imehi navehi bhikkhūhi indriyesu aguttadvārehi bhojane amattaññūhi jāgariyaṃ ananuyuttehi saddhiṃ cārikaṃ carasi? Sassaghātaṃ maññe carasi, kulūpaghātaṃ maññe carasi. Olujjati [ullujjati (sī. aṭṭhakathāsu ca)] kho te, āvuso ānanda, parisā; palujjanti kho te, āvuso, navappāyā. Na vāyaṃ kumārako mattamaññāsī”ti.

“Api me, bhante kassapa, sirasmiṃ palitāni jātāni. Atha ca pana mayaṃ ajjāpi āyasmato mahākassapassa kumārakavādā na muccāmā”ti. “Tathā hi pana tvaṃ, āvuso ānanda, imehi navehi bhikkhūhi indriyesu aguttadvārehi bhojane amattaññūhi jāgariyaṃ ananuyuttehi saddhiṃ cārikaṃ carasi, sassaghātaṃ maññe carasi, kulūpaghātaṃ maññe carasi. Olujjati kho te, āvuso ānanda, parisā; palujjanti kho te, āvuso, navappāyā. [palujjati kho te āvuso ānanda parisā (ka. sī.)] Na vāyaṃ kumārako mattamaññāsī”ti.

Assosi kho thullanandā bhikkhunī – “ayyena kira mahākassapena ayyo ānando vedehamuni kumārakavādena apasādito”ti.

Atha kho thullanandā bhikkhunī anattamanā anattamanavācaṃ nicchāresi – “kiṃ pana ayyo mahākassapo aññatitthiyapubbo samāno ayyaṃ ānandaṃ vedehamuniṃ kumārakavādena apasādetabbaṃ maññatī”ti! Assosi kho āyasmā mahākassapo thullanandāya bhikkhuniyā imaṃ vācaṃ bhāsamānāya.

Atha kho āyasmā mahākassapo āyasmantaṃ ānandaṃ etadavoca – “tagghāvuso ānanda, thullanandāya bhikkhuniyā sahasā appaṭisaṅkhā vācā bhāsitā. Yatvāhaṃ, āvuso, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito, nābhijānāmi aññaṃ satthāraṃ uddisitā [uddisituṃ (sī. pī. ka.)], aññatra tena bhagavatā arahatā sammāsambuddhena. Pubbe me, āvuso, agārikabhūtassa sato etadahosi – ‘sambādho gharāvāso rajāpatho [rajopatho (sī.)], abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti. So khvāhaṃ, āvuso, aparena samayena paṭapilotikānaṃ saṅghāṭiṃ kāretvā [karitvā (sī. syā. kaṃ. pī.)] ye loke arahanto te uddissa kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajiṃ.

So evaṃ pabbajito samāno addhānamaggappaṭipanno addasaṃ bhagavantaṃ antarā ca rājagahaṃ antarā ca nāḷandaṃ bahuputte cetiye nisinnaṃ. Disvāna me etadahosi – ‘satthārañca vatāhaṃ passeyyaṃ, bhagavantameva passeyyaṃ; sugatañca vatāhaṃ passeyyaṃ, bhagavantameva passeyyaṃ; sammāsambuddhañca vatāhaṃ passeyyaṃ; bhagavantameva passeyyan’ti. So khvāhaṃ, āvuso, tattheva bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavocaṃ – ‘satthā me, bhante, bhagavā, sāvakohamasmi; satthā me, bhante, bhagavā, sāvakohamasmī’ti. Evaṃ vutte maṃ, āvuso, bhagavā etadavoca – ‘yo kho, kassapa, evaṃ sabbacetasā samannāgataṃ sāvakaṃ ajānaññeva vadeyya jānāmīti, apassaññeva vadeyya passāmīti, muddhāpi tassa vipateyya. Ahaṃ kho pana, kassapa, jānaññeva vadāmi jānāmīti, passaññeva vadāmi passāmī’ti.

Tasmātiha te, kassapa, evaṃ sikkhitabbaṃ – ‘tibbaṃ me hirottappaṃ paccupaṭṭhitaṃ bhavissati theresu navesu majjhimesū’ti. Evañhi te, kassapa, sikkhitabbaṃ.

Tasmātiha te, kassapa, evaṃ sikkhitabbaṃ – ‘yaṃ kiñci dhammaṃ suṇissāmi kusalūpasaṃhitaṃ sabbaṃ taṃ aṭṭhiṃ katvā manasi karitvā sabbacetasā samannāharitvā ohitasoto dhammaṃ suṇissāmī’ti. Evañhi te, kassapa, sikkhitabbaṃ.

Tasmātiha te, kassapa, evaṃ sikkhitabbaṃ – ‘sātasahagatā ca me kāyagatāsati na vijahissatī’ti. Evañhi te, kassapa, sikkhitabbanti.

“Atha kho maṃ, āvuso, bhagavā iminā ovādena ovaditvā uṭṭhāyāsanā pakkāmi. Sattāhameva khvāhaṃ, āvuso, saraṇo [sāṇo (sī.)] raṭṭhapiṇḍaṃ bhuñjiṃ”. Aṭṭhamiyā aññā udapādi.

“Atha kho, āvuso, bhagavā maggā okkamma yena aññataraṃ rukkhamūlaṃ tenupasaṅkami. Atha khvāhaṃ, āvuso, paṭapilotikānaṃ saṅghāṭiṃ catugguṇaṃ paññapetvā bhagavantaṃ etadavocaṃ – ‘idha, bhante, bhagavā nisīdatu, yaṃ mamassa dīgharattaṃ hitāya sukhāyā’ti. Nisīdi kho, āvuso, bhagavā paññatte āsane. Nisajja kho maṃ, āvuso, bhagavā etadavoca – ‘mudukā kho tyāyaṃ, kassapa, paṭapilotikānaṃ saṅghāṭī’ti. ‘Paṭiggaṇhātu me, bhante, bhagavā paṭapilotikānaṃ saṅghāṭiṃ anukampaṃ upādāyā’ti. ‘Dhāressasi pana me tvaṃ, kassapa, sāṇāni paṃsukūlāni nibbasanānī’ti. ‘Dhāressāmahaṃ, bhante, bhagavato sāṇāni paṃsukūlāni nibbasanānī’ti. “So khvāhaṃ, āvuso, paṭapilotikānaṃ saṅghāṭiṃ bhagavato pādāsiṃ. Ahaṃ pana bhagavato sāṇāni paṃsukūlāni nibbasanāni paṭipajjiṃ”.

“Yañhi taṃ, āvuso, sammā vadamāno vadeyya – ‘bhagavato putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo, paṭiggahitāni [paṭiggahetā (sī.)] sāṇāni paṃsukūlāni nibbasanānī’ti, mamaṃ taṃ sammā vadamāno vadeyya – ‘bhagavato putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo, paṭiggahitāni sāṇāni paṃsukūlāni nibbasanānī’”ti.

“Ahaṃ kho, āvuso, yāvadeva ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi. Ahaṃ kho, āvuso, yāvade ākaṅkhāmi…pe… (navannaṃ anupubbavihārasamāpattīnaṃ pañcannañca abhiññānaṃ evaṃ vitthāro veditabbo).

“Ahaṃ kho, āvuso, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharāmi; sattaratanaṃ vā, āvuso, nāgaṃ aḍḍhaṭṭhamaratanaṃ vā tālapattikāya chādetabbaṃ maññeyya, yo me cha abhiññā chādetabbaṃ maññeyyā”ti.

Cavittha ca pana thullanandā bhikkhunī brahmacariyamhāti. Ekādasamaṃ.

☸---------------------------------------------------------------------

第十一 衣

一 一时，尊者大迦叶住在王舍城的竹林迦兰陀迦园（竹林精舍）。

一

二 那时，尊者阿难和众多比丘一起在南山游行。

三 那时，尊者阿难的大约三十位同住比丘，大部分还是年轻人（童子），已经舍戒还俗了。

二

四 尊者阿难，在南山随意游行之后，来到王舍城竹林迦兰陀迦园尊者大迦叶那里，到了

之后，礼敬尊者大迦叶后，在一旁坐下。

五 大迦叶对坐在一旁的尊者阿难说：“友阿难！世尊对在家众制定的‘三食规定’（指允许接受在家供养的规定），有

什么益处呢？”

六 “大德迦叶！世尊对在家众制定的‘三食规定’，有三种益处。是为了约束行为不端的比丘，为了让虔诚

的比丘能够安乐地安住，为了防止心怀恶欲的人拉帮结派、分裂僧团，也是为了体恤在家众。大德迦叶！这三种益处，

是世尊对在家众制定的‘三食规定’的益处。”

七 “友阿难！你为什么要和这些不守护根门、饮食不知节制、修行不精进（不勤于保持清醒觉察）的年轻比

丘们，一起游行呢？我看你就像在践踏（信众供养的）庄稼。我看你就像在毁坏（信众的）家园（指行为不当可能损害信众信心和僧团声誉）。友

阿难！你的僧团正在败坏；友！你的这些年轻弟子正在堕落。这个年轻人（指阿难）真是不知分寸啊！”

八 “大德迦叶！我的头发都已经花白了。可直到今天，我还被尊者大迦叶用‘年轻人’（童子）这样的话来说教，真是摆脱不了啊。”

九 “友阿难！你为什么要和这些不守护根门、饮食不知节制、修行不精进（不勤于保持清醒觉察）的年轻比

丘们，一起游行呢？我看你就像在践踏（信众供养的）庄稼。我看你就像在毁坏（信众的）家园。友

阿难！你的僧团正在败坏；友！你的这些年轻弟子正在堕落。这个年轻人（指阿难）真是不知分寸啊！”

三

一〇 偷罗难陀比丘尼听说尊者大迦叶，对被誉为‘毗提诃智者’的尊者阿难，用‘年轻人’（童子）的话加以

指责。

一一 那时偷罗难陀比丘尼不高兴，说出了不高兴的话：“怎么回事？曾经是外道的尊者大迦叶，对被誉为

‘毗提诃智者’的尊者阿难，竟然想用‘年轻人’（童子）的话来指责吗？”

一二 尊者大迦叶，听到了偷罗难陀比丘尼说的这番话。

一三 那时，尊者大迦叶，对尊者阿难这样说道：“友阿难！偷罗难陀比丘尼说了这番轻率、未经思考的话。

友！我剃除须发，穿上袈裟，从在家而出家，过无家的生活，除了世尊——阿拉汉、

正自觉者之外，我不承认有任何其他的导师。

一四 友！我曾经在在家时，生起这样的念头：“在家的生活障碍重重，是尘垢之路。出家则如同

在开阔的虚空；住在家中，想要圆满、彻底清净地修持梵行，实在不容易。我不如剃除须发，穿上袈裟

衣，从在家而出家，过无家的生活吧。”

一五 “友！我于后来用碎布片做了僧伽梨衣，向着世间的阿罗汉们（作为榜样）、剃除须发、穿上袈裟衣，

从在家而出家，过无家的生活。”

一六 就这样出家后，在行路途中，于王舍城与那烂陀（聚落）中间，见到了坐在多子塔庙的世

尊。见到之后，我这样想：“如果说我真想见到导师，那正是这位我所见到的世尊。如果说我真想见到

善逝，那正是这位我所见到的世尊。如果说我真想见到正自觉者，那正是这位我所见到的世尊。”

一七 友！我（当时）就在那里顶礼世尊的双足，对世尊这样说：“大德！世尊是我的导师，我是世尊的弟

子。”

一八 友！这样说了之后，世尊对我说：“迦叶！如果一位弟子，在尚未完全了知的情况下就说‘我知道’，

在尚未完全见到（实相）的情况下就说‘我见到’，他的头可能会因此破裂（比喻会遭受极大的不幸或失败）。迦叶！而我了知，

才说‘我知道’；我见到，才说‘我见到’。”

一九 “迦叶！因此，你应当这样学：‘对于长老、新学、中等（年资）的比丘，都要怀有强烈的惭愧心。’迦叶！

所以应当这样学。”

二〇 “迦叶！你应当这样学：‘凡是听闻任何与善法相应的法，都要全然专注，用心思维，

牢记在心，倾听法义。’迦叶！你应当这样学。”

二一 “迦叶！你应当这样学：‘与喜悦相应的身至念，将不会离开我。’迦叶！你应当这样

学。””

二二 友！那时，世尊对我作了这些教诫后，就从座位上起来离开了。

二三 友！我（出家后的）七天里，还是有漏的（凡夫），食用着信众布施的食物。到了第八日，（阿罗汉果的）智慧生起了。

二四 友！那时世尊，从路上走到一棵大树下。

二五 友！那时我把碎布僧伽梨衣，叠成四叠铺好座位，对世尊说：“大德世尊！为了我长远的

利益和幸福，请坐在这里。”

二六 友！世尊在铺好的座位上坐下。

二七 友！世尊坐下后对我说：“迦叶！你这件碎布僧伽梨很柔软啊。”

“大德世尊！出于慈悲，请接受我的这件碎布僧伽梨吧。”

二八 “迦叶！那么你愿意穿我这件粗麻粪扫衣吗？”

“大德世尊！我愿意穿世尊的粗麻粪扫衣。”

二九 “友！就这样我把柔软的僧伽梨，奉献给了世尊，我也接受并穿上了世尊的粗麻粪扫

衣。

三〇 友！如果要正确地说谁是‘世尊之子，是（佛口所生的）亲子，从法而生，由法所化，是法的继

承人，接受了（世尊的）粗麻粪扫衣’者，那么，正该说是我——‘世尊之子，是（佛口所生的）亲子，从法而生、

由法所化、是法的继承人，接受了（世尊的）粗麻粪扫衣’者。

三一 友！我只要愿意，就能远离欲乐、离不善法、有寻有伺，由远离而生喜与乐而进入并安住于初禅。

三二～四六 友！我只要愿意……（此处省略九次第定、五神通的自我陈述，表明迦叶能随意证得）……

四七 友！我已经诸漏已尽，无漏、心解脱、慧解脱，于现法中亲身证知、实现并安住。

四八 友！就好比有人认为用一片多罗树叶就能盖住一头七肘或七肘半高的大象，难道

他能认为可以遮盖我的六种神通吗？”

四

四九 就这样，偷罗难陀比丘尼将从梵行中退失。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/5. Kassapasaṃyutta 迦叶相应 (SN 16, 144-156)/5.1 Kassapavagga 迦叶品 (SN 16.1-13, 144-156)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1.12 Paraṃmaraṇasutta 如来死后 (SN 16.12, 155)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

12. Paraṃmaraṇasuttaṃ

155. Ekaṃ samayaṃ āyasmā ca mahākassapo āyasmā ca sāriputto bārāṇasiyaṃ viharanti isipatane migadāye.

那时，尊者大迦叶与尊者舍利弗，住在波罗奈的仙人堕处鹿野苑。

Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā mahākassapo tenupasaṅkami;

那时，尊者舍利弗，傍晚时从禅坐中起来，走近尊者大迦叶那里。

upasaṅkamitvā āyasmatā mahākassapena saddhiṃ sammodi.

到了之后，与尊者大迦叶相互问候，

Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.

交谈了友好、值得忆念的话语后，在一旁坐下。

Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ mahākassapaṃ etadavoca –

坐在一旁的尊者舍利弗，向尊者大迦叶这样说道：

“kiṃ nu kho, āvuso kassapa, hoti tathāgato paraṃ maraṇā”ti?

“友迦叶！如来死后是存在的吗？”

“Abyākataṃ kho etaṃ, āvuso, bhagavatā – ‘hoti tathāgato paraṃ maraṇā’”ti.

“友！‘如来死后存在’，这是世尊未予解答（无记）的问题。”

“Kiṃ panāvuso, na hoti tathāgato paraṃ maraṇā”ti?

“友！那么，如来死后是不存在的吗？”

“Evampi kho, āvuso, abyākataṃ bhagavatā – ‘na hoti tathāgato paraṃ maraṇā’”ti.

“友！‘如来死后不存在’，这也是世尊未予解答的问题。”

“Kiṃ nu kho, āvuso, hoti ca na ca hoti tathāgato paraṃ maraṇā”ti?

“友！那么，如来死后是既存在又不存在的吗？”

“Abyākataṃ kho etaṃ, āvuso, bhagavatā – ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’”ti.

“友！‘如来死后既存在又不存在’，这也是世尊未予解答的问题。”

“Kiṃ panāvuso, neva hoti, na na hoti tathāgato paraṃ maraṇā”ti?

“友！那么，如来死后是非存在非不存在的吗？”

“Evampi kho, āvuso, abyākataṃ bhagavatā – ‘neva hoti na na hoti tathāgato paraṃ maraṇā’”ti.

“友！‘如来死后非存在非不存在’，这也是世尊未予解答的问题。”

“Kasmā cetaṃ, āvuso, abyākataṃ bhagavatā”ti?

“友！世尊为什么不解答这些问题呢？”

“Na hetaṃ, āvuso, atthasaṃhitaṃ nādibrahmacariyakaṃ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati. Tasmā taṃ abyākataṃ bhagavatā”ti.

“友！因为这些问题无益于（法的）根本利益，无益于梵行的开端，不能导向厌离、离欲、寂灭、平静、胜智、正觉、涅槃，所以世尊不予解答。”

“Atha kiñcarahāvuso, byākataṃ bhagavatā”ti?

“友！那么，世尊解答的是什么呢？”

“Idaṃ ‘dukkhan’ti kho, āvuso, byākataṃ bhagavatā; ayaṃ ‘dukkhasamudayo’ti byākataṃ bhagavatā; ayaṃ ‘dukkhanirodho’ti byākataṃ bhagavatā; ayaṃ ‘dukkhanirodhagāminī paṭipadā’ti byākataṃ bhagavatā”ti.

“友！世尊解答了：‘此是苦！’世尊解答了：‘此是苦的集起！’世尊解答了：‘此是苦的息灭！’世尊解答了：‘此是导向苦灭的道路！’。”

“Kasmā cetaṃ, āvuso, byākataṃ bhagavatā”ti?

“友！为什么世尊解答这些呢？”

“Etañhi, āvuso, atthasaṃhitaṃ etaṃ ādibrahmacariyakaṃ etaṃ nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. Tasmā taṃ byākataṃ bhagavatā”ti. Dvādasamaṃ.

“友！因为这（四圣谛）才是有益于（法的）根本利益，是梵行的开端，能够导向厌离、离欲、寂灭、平静、胜智、正觉、涅槃，所以世尊解答了这些。”

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2566.5.17 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/5. Kassapasaṃyutta 迦叶相应 (SN 16, 144-156)/5.1 Kassapavagga 迦叶品 (SN 16.1-13, 144-156)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1.13 Saddhammappatirūpakasutta 像法经 (SN 16.13, 156)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

13. Saddhammappatirūpakasuttaṃ

像法经

156. Evaṃ me sutaṃ –

如是我闻。

ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.

一时，世尊住在舍卫城的祇树给孤独园。

Atha kho āyasmā mahākassapo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

那时，尊者大迦叶来到世尊那里。到了之后，礼敬世尊，然后在一旁坐下。

Ekamantaṃ nisinno kho āyasmā mahākassapo bhagavantaṃ etadavoca –

坐在一旁的尊者大迦叶对世尊说：

☆ Saddhammappatirūpaka 像法（patirūpaka 假扮成、看起来像、相似于正法） ✂ Saddhamma 正法（Sa 纯正、妙善、胜妙、真实、如实之法）

“ko nu kho, bhante, hetu ko paccayo, yena pubbe appatarāni ceva sikkhāpadāni ahesuṃ bahutarā ca bhikkhū aññāya saṇṭhahiṃsu? Ko pana, bhante, hetu ko paccayo, yenetarahi bahutarāni ceva sikkhāpadāni appatarā ca bhikkhū aññāya saṇṭhahantī”ti?

“大德！是什么因？是什么缘？以前（佛陀住世时）学法（戒条规章）虽然比较少，但却有更多的比丘证得最终的智慧（阿罗汉果）？大德！又是什么因？是什么缘？现在学法（戒条规章）反而更多了，但证得最终智慧的比丘却变少了呢？”

“Evañcetaṃ, kassapa, hoti sattesu hāyamānesu saddhamme antaradhāyamāne, bahutarāni ceva sikkhāpadāni honti appatarā ca bhikkhū aññāya saṇṭhahanti.

“迦叶！正是这样：当众生（根基）衰退、正法将要隐没时，学法（戒条规章）就会变多，而证得最终智慧的比丘反而会变少。──

Na tāva, kassapa, saddhammassa antaradhānaṃ hoti yāva na saddhammappatirūpakaṃ loke uppajjati.

迦叶！只要正法（纯正、善妙、如实之法）还没有消失，像似正法（看起来像正法而非真法）就不会出现在世间；

Yato ca kho, kassapa, saddhammappatirūpakaṃ loke uppajjati, atha saddhammassa antaradhānaṃ hoti.

迦叶！而当像似正法出现在世间时，那时正法就开始消失了！

Seyyathāpi, kassapa, na tāva jātarūpassa antaradhānaṃ hoti yāva na jātarūpappatirūpakaṃ loke uppajjati.

迦叶！譬如只要（真）金还没有消失，伪金就不会出现在世间；

Yato ca kho, kassapa, jātarūpappatirūpakaṃ loke uppajjati, atha jātarūpassa antaradhānaṃ hoti.

迦叶！而当伪金出现在世间时，那时（真）金就开始消失了！

Evameva kho, kassapa, na tāva saddhammassa antaradhānaṃ hoti yāva na saddhammappatirūpakaṃ loke uppajjati.

迦叶！同样的道理，只要正法还没有消失，像似正法就不会出现在世间；

Yato ca kho, kassapa, saddhammappatirūpakaṃ loke uppajjati, atha saddhammassa antaradhānaṃ hoti.

迦叶！而当像似正法出现在世间时，那时正法就开始消失了！

Na kho, kassapa, pathavīdhātu saddhammaṃ antaradhāpeti,

迦叶！地界（元素）不会让正法消失；

na āpodhātu saddhammaṃ antaradhāpeti,

水界（元素）不会让正法消失；

na tejodhātu saddhammaṃ antaradhāpeti,

火界（元素）不会让正法消失；

na vāyodhātu saddhammaṃ antaradhāpeti;

风界（元素）不会让正法消失。

atha kho idheva te uppajjanti moghapurisā ye imaṃ saddhammaṃ antaradhāpenti.

然而，正是在这里（僧团内部）出现了那些无知的人（moghapurisa，空洞之人/愚人），他们会让这正法消失！

Seyyathāpi, kassapa, nāvā ādikeneva opilavati;

迦叶！譬如船（的沉没），是由内部因素（如漏水、超载）开始的；

na kho, kassapa, evaṃ saddhammassa antaradhānaṃ hoti.

迦叶！正法的消失也是如此（由内部因素导致），并非由外部因素（如四大元素）导致！

【一】“正法”混乱之五因！

☆ ➊ 不尊重师（不亲近善士），➋ 不尊重法（不听闻正法），➌ 不尊重僧伽（不如理作意），➍ 不尊重学（不法随法行），➎ 不尊重定（懈怠、放逸）

Pañca khome, kassapa, okkamaniyā dhammā saddhammassa sammosāya antaradhānāya saṃvattanti.

迦叶！有这五种退失法，会导致正法混乱、消失！

Katame pañca?

五者是哪些呢？

Idha, kassapa, bhikkhū bhikkhuniyo upāsakā upāsikāyo ➊ satthari agāravā viharanti appatissā, ➋ dhamme agāravā viharanti appatissā, ➌ saṅghe agāravā viharanti appatissā, ➍ sikkhāya agāravā viharanti appatissā, ➎ samādhismiṃ agāravā viharanti appatissā –

迦叶！在此（佛法中），比丘、比丘尼、优婆塞（男居士）、优婆夷（女居士）：‘➊ 对导师（佛陀）不恭敬、不随顺而住；➋ 对法不恭敬、不随顺而住；➌ 对僧团不恭敬、不随顺而住；➍ 对学处（戒律）不恭敬、不随顺而住；➎ 对定（禅定/心一境性）不恭敬、不随顺而住。’

ime kho, kassapa, pañca okkamaniyā dhammā saddhammassa sammosāya antaradhānāya saṃvattanti.

迦叶！有这五种退失法，会导致正法混乱、消失！

【二】“正法”久住之五因！

☆ ⓵ 尊重师（亲近善士），⓶ 尊重法（听闻正法），⓷ 尊重僧伽（如理作意），⓸ 尊重学（法随法行），⓹ 尊重定（精勤、不放逸）

Pañca khome, kassapa, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattanti.

迦叶！有这五种法，会导致正法住立、不混乱、不消失！

Katame pañca?

五者是哪些呢？

Idha, kassapa, bhikkhū bhikkhuniyo upāsakā upāsikāyo ⓵ satthari sagāravā viharanti sappatissā, ⓶ dhamme sagāravā viharanti sappatissā, ⓷ saṅghe sagāravā viharanti sappatissā, ⓸ sikkhāya sagāravā viharanti sappatissā, ⓹ samādhismiṃ sagāravā viharanti sappatissā –

迦叶！在此（佛法中），比丘、比丘尼、优婆塞（男居士）、优婆夷（女居士）：‘⓵ 对导师（佛陀）恭敬、随顺而住；⓶ 对法恭敬、随顺而住；⓷ 对僧团恭敬、随顺而住；⓸ 对学处（戒律）恭敬、随顺而住；⓹ 对定（禅定/心一境性）恭敬、随顺而住。’

ime kho, kassapa, pañca dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattantī”ti. Terasamaṃ.

迦叶！有这五种法，会导致正法住立、不混乱、不消失！”

Kassapasaṃyuttaṃ samattaṃ.

迦叶品结束

Tassuddānaṃ –

此摄颂曰：

Santuṭṭhañca anottappī, candūpamaṃ kulūpakaṃ;

满足与无愧 月喻入在家

Jiṇṇaṃ tayo ca ovādā, jhānābhiññā upassayaṃ;

老与三教诫 说定与胜智

Cīvaraṃ paraṃmaraṇaṃ, saddhammappatirūpakanti.

止住处与衣 死后与像法

～《迦叶相应‧迦叶品‧Saddhammappatirūpakasutta 像法经》(SN 16.13, 156)

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/6. Lābhasakkārasaṃyutta 利得与供养相应 (SN 17, 157-187)/6.1 Paṭhamavagga 第一品 (SN 17.1-10, 157-166)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.1.1 Dāruṇasutta 可怖 (SN 17.1, 157)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Lābhasakkārasaṃyuttaṃ

☆ lābhasakkārasiloka 利得（lābha）、供养──恭敬（sakkāra）与名誉──赞叹（siloka） ➾ 名闻利养、恭敬与赞叹

1. Paṭhamavaggo

1. Dāruṇasuttaṃ

157. Evaṃ me sutaṃ –

我是这样听说的。

ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.

有一个时候，世尊住在舍卫城的祇树给孤独园。

Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti.

在那里，世尊召唤比丘们：“比丘们！”

“Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“尊者！”那些比丘回答世尊。世尊这样说道：

“Dāruṇo, bhikkhave, lābhasakkārasiloko kaṭuko pharuso antarāyiko anuttarassa yogakkhemassa adhigamāya.

“比丘们！利得、供养、名誉是可怕的、残酷的、粗暴的，是证得无上解脱安稳的障碍。

Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ –

因此，比丘们，应当这样学习：

‘uppannaṃ lābhasakkārasilokaṃ pajahissāma, na ca no uppanno lābhasakkārasiloko cittaṃ pariyādāya ṭhassatī’ti.

‘我们应当舍弃已经产生的利得、供养、名誉，并且不让那已经产生的利得、供养、名誉持续占据我们的心。’

Evañhi vo, bhikkhave, sikkhitabban”ti. Paṭhamaṃ.

比丘们！你们应当这样学习。” 第一经结束。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/6. Lābhasakkārasaṃyutta 利得与供养相应 (SN 17, 157-187)/6.1 Paṭhamavagga 第一品 (SN 17.1-10, 157-166)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.1.2 Baḷisasutta 鱼钩 (SN 17.2, 158)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Baḷisasuttaṃ

158. Sāvatthiyaṃ viharati…pe… “dāruṇo, bhikkhave, lābhasakkārasiloko kaṭuko pharuso antarāyiko anuttarassa yogakkhemassa adhigamāya. Seyyathāpi, bhikkhave, bāḷisiko āmisagataṃ baḷisaṃ gambhīre udakarahade pakkhipeyya. Tamenaṃ aññataro āmisacakkhu maccho gileyya. Evañhi so, bhikkhave, maccho gilabaḷiso bāḷisikassa anayaṃ āpanno byasanaṃ āpanno yathākāmakaraṇīyo bāḷisikassa”.

“Bāḷisikoti kho, bhikkhave, mārassetaṃ pāpimato adhivacanaṃ. Baḷisanti kho, bhikkhave, lābhasakkārasilokassetaṃ adhivacanaṃ. Yo hi koci, bhikkhave, bhikkhu uppannaṃ lābhasakkārasilokaṃ assādeti nikāmeti, ayaṃ vuccati, bhikkhave, bhikkhu gilabaḷiso mārassa anayaṃ āpanno byasanaṃ āpanno yathākāmakaraṇīyo pāpimato. Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko kaṭuko pharuso antarāyiko anuttarassa yogakkhemassa adhigamāya. Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘uppannaṃ lābhasakkārasilokaṃ pajahissāma, na ca no uppanno lābhasakkārasiloko cittaṃ pariyādāya ṭhassatī’ti. Evañhi vo, bhikkhave, sikkhitabban”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［二］ 第二 鱼钩

一 ［那时，世尊］住在舍卫城。

二 “比丘们！利得、供养和名誉非常可怕，是猛烈、粗暴的，是达成无上安稳的障碍。

三 比丘们！譬如渔夫，把带有肉饵的鱼钩，投入深水潭中，有条见到肉饵的鱼将其吞下。比丘们！像这样吞下渔夫鱼钩的鱼，就陷入了祸患、陷入了灾难，任由渔夫随意处置。

四 比丘们！所谓渔夫，指的是这恶魔波旬。比丘们！所谓鱼钩，指的是这利得、供养与名誉。

五 比丘们！任何比丘，对已经产生的利得、供养与名誉，享受它、希求它。比丘们！这个比丘就是吞了魔罗鱼钩者，陷入祸患，陷入灾难，任由恶魔波旬随意处置。

六 比丘们！正是如此可怕啊，利得、供养与名誉，是猛烈、粗暴的，是达成无上安稳的障碍。

七 比丘们！因此，应当这样学习：“对于已经产生的利得、供养、名誉，我们应当舍弃；并且，不让那已经产生的利得、供养、名誉持续占据我们的心。”

八 比丘们！你们应当这样学习。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/6. Lābhasakkārasaṃyutta 利得与供养相应 (SN 17, 157-187)/6.1 Paṭhamavagga 第一品 (SN 17.1-10, 157-166)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.1.3 Kummasutta 龟 (SN 17.3, 159)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Kummasuttaṃ

☆ lābhasakkārasiloka 利得（lābha）、供养──恭敬（sakkāra）与名誉──赞叹（siloka） ➾ 名闻利养、恭敬与赞叹──猎师（恶魔波旬）绳索系（喜贪）之鱼叉。

159. Sāvatthiyaṃ viharati…pe…

那时，世尊住在舍卫城。

“dāruṇo, bhikkhave, lābhasakkārasiloko kaṭuko pharuso antarāyiko anuttarassa yogakkhemassa adhigamāya.

“比丘们！利得、供养（恭敬）与名誉（赞叹），非常可怕、猛烈、粗暴，是达成无上安稳的障碍。

Bhūtapubbaṃ, bhikkhave, aññatarasmiṃ udakarahade mahākummakulaṃ ciranivāsi ahosi.

比丘们！从前在某个水潭里，有一个庞大的龟类家族长久地居住在那里。

Atha kho, bhikkhave, aññataro kummo aññataraṃ kummaṃ etadavoca –

比丘们！那时，有一只龟对另一只龟这样说道：

‘mā kho tvaṃ, tāta kumma, etaṃ padesaṃ agamāsī’ti.

‘亲爱的龟啊！不要去那个地方。’

Agamāsi kho, bhikkhave, so kummo taṃ padesaṃ.

比丘们！然而那只龟还是去了那个地方。

Tamenaṃ luddo papatāya vijjhi.

结果被猎人用带绳索的鱼叉射中了。

Atha kho, bhikkhave, so kummo yena so kummo tenupasaṅkami.

比丘们！那时，这只（受伤的）龟走近了先前那只（劝告它的）龟。

Addasā kho, bhikkhave, so kummo taṃ kummaṃ dūratova āgacchantaṃ.

比丘们！那只龟看见这只龟从远处走来。

Disvāna taṃ kummaṃ etadavoca –

看见之后，对这只龟这样说道：

‘kacci tvaṃ, tāta kumma, na taṃ padesaṃ agamāsī’ti?

‘亲爱的龟啊！你是不是去了那个地方？’

‘Agamāsiṃ khvāhaṃ, tāta kumma, taṃ padesan’ti.

‘亲爱的龟啊！我去了那个地方了。’

‘Kacci panāsi, tāta kumma, akkhato anupahato’ti?

‘亲爱的龟啊！那你难道没有受伤、没有被击中吗？’

‘Akkhato khomhi, tāta kumma, anupahato, atthi ca me idaṃ suttakaṃ piṭṭhito piṭṭhito anubandhan’ti.

‘亲爱的龟啊！我没有受伤，没有被击中。但是有一根绳索从后面系缚着我。’

‘Tagghasi, tāta kumma, khato, taggha upahato.

‘亲爱的龟啊！那你确实是被刺中了，确实是被击中了！

Etena hi te, tāta kumma, suttakena pitaro ca pitāmahā ca anayaṃ āpannā byasanaṃ āpannā.

亲爱的龟啊！正是因为这条绳索（象征的猎人），你的父亲和祖父都陷入了祸患，陷入了灾难。

Gaccha dāni tvaṃ, tāta kumma, na dāni tvaṃ amhākan’ti.

亲爱的龟啊！你现在走吧，你现在不再是我们中的一员了。’

Luddoti kho, bhikkhave, mārassetaṃ pāpimato adhivacanaṃ.

比丘们！所谓猎人，指的是这恶魔波旬。

Papatāti kho, bhikkhave, lābhasakkārasilokassetaṃ adhivacanaṃ.

比丘们！所谓带绳索的鱼叉，指的就是这利得、供养与名誉。

Suttakanti kho, bhikkhave, nandirāgassetaṃ adhivacanaṃ.

所谓绳索，指的就是喜贪。

Yo hi koci, bhikkhave, bhikkhu uppannaṃ lābhasakkārasilokaṃ assādeti nikāmeti –

比丘们！任何比丘，对已经产生的利得、供养与名誉，享受它、希求它——

ayaṃ vuccati, bhikkhave, bhikkhu giddho papatāya [bhikkhu papatāya (syā. kaṃ.), bhikkhu viddho papatāya (?)] anayaṃ āpanno byasanaṃ āpanno yathākāmakaraṇīyo pāpimato.

比丘们！这个比丘就被称为被带绳索的鱼叉射中的（贪著者），陷入祸患、陷入灾难，任由恶魔波旬随意处置。

Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko…pe…

比丘们！利得、供养（恭敬）与名誉（赞叹），非常可怕、猛烈、粗暴，是达成无上安稳的障碍。

evañhi vo, bhikkhave, sikkhitabban”ti. Tatiyaṃ.

比丘们！你们应当这样学习。” 第三经结束。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/6. Lābhasakkārasaṃyutta 利得与供养相应 (SN 17, 157-187)/6.1 Paṭhamavagga 第一品 (SN 17.1-10, 157-166)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.1.4 Dīghalomikasutta 长毛 (SN 17.4, 160)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Dīghalomikasuttaṃ

160. Sāvatthiyaṃ viharati…pe… “dāruṇo, bhikkhave, lābhasakkārasiloko…pe… adhigamāya. Seyyathāpi, bhikkhave, dīghalomikā eḷakā kaṇṭakagahanaṃ paviseyya. Sā tatra tatra sajjeyya, tatra tatra gayheyya [gaccheyya (sī.), gaṇheyya (syā. kaṃ. pī. ka.)], tatra tatra bajjheyya, tatra tatra anayabyasanaṃ āpajjeyya. ‘Evameva kho, bhikkhave, idhekacco bhikkhu lābhasakkārasilokena abhibhūto pariyādiṇṇacitto pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ vā nigamaṃ vā piṇḍāya pavisati. So tatra tatra sajjati, tatra tatra gayhati, tatra tatra bajjhati, tatra tatra anayabyasanaṃ āpajjati. Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko…pe… evañhi vo, bhikkhave, sikkhitabban’”ti. Catutthaṃ.

☸---------------------------------------------------------------------

［四］ 第四 长毛

一 那时，世尊住在舍卫城。

二 “比丘们！利得、供养与名誉是可怕的……是障碍。

三 比丘们！譬如有一只长毛的母羊，走进了荆棘丛中。它在这里那里被挂住，在这里那里被缠住，在这里那里被束缚，在这里那里陷入祸患与灾难。

四 比丘们！同样地，这里有某个比丘，被利得、供养与名誉所征服，心被占据，在清晨时分，穿好衣、拿着钵和袈裟，进入村庄或市镇乞食。他在那里这里被挂住，在那里这里被缠住，在那里这里被束缚，在那里这里陷入祸患与灾难。

五 比丘们！像这样的利得、供养与名誉是非常可怕的……

六 比丘们！你们应当这样学习。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.7.26 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/6. Lābhasakkārasaṃyutta 利得与供养相应 (SN 17, 157-187)/6.1 Paṭhamavagga 第一品 (SN 17.1-10, 157-166)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.1.5 Mīḷhakasutta 粪虫 (SN 17.5, 161)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Mīḷhakasuttaṃ

粪虫经

161. Sāvatthiyaṃ viharati…pe…

［那时世尊］住在舍卫城。

“dāruṇo, bhikkhave, lābhasakkārasiloko…pe… adhigamāya.

“比丘们！利得、恭敬（供养）与赞叹（名誉），非常可怕、猛烈、粗暴，是达成无上安稳的障碍。

Seyyathāpi, bhikkhave, mīḷhakā gūthādī gūthapūrā puṇṇā gūthassa. Purato cassa mahāgūthapuñjo.

比丘们！譬如粪虫，吃粪、充满粪、被粪覆盖，在它的前面还有一大堆粪。

Sā tena aññā mīḷhakā atimaññeyya –

它因此而轻视其它的粪虫：

‘ahamhi gūthādī gūthapūrā puṇṇā gūthassa, purato ca myāyaṃ mahāgūthapuñjo’ti.

‘我是吃粪的，充满粪，被粪覆盖，在我前面还有这一大堆粪。’

Evameva kho, bhikkhave, idhekacco bhikkhu lābhasakkārasilokena abhibhūto pariyādiṇṇacitto

比丘们！同样地，这里有某个比丘，被利得、恭敬与赞叹所征服──心被占据──

pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ vā nigamaṃ vā piṇḍāya pavisati.

在清晨时分，穿好衣、拿着钵和袈裟，进入村庄或市镇乞食。

So tattha bhuttāvī ca hoti yāvadattho,

他在那里吃得很饱足，

nimantito ca svātanāya, piṇḍapāto cassa pūro.

并且被邀请明天再来，他的乞食钵也是满的。

So ārāmaṃ gantvā bhikkhugaṇassa majjhe vikatthati –

他回到寺院，在比丘僧众中炫耀说：

‘bhuttāvī camhi yāvadattho,

‘我吃得很饱足，

nimantito camhi svātanāya, piṇḍapāto ca myāyaṃ pūro,

并且被邀请明天再来，我的乞食钵也是满的。

lābhī camhi cīvara-piṇḍapāta-senāsana-gilānappaccaya-bhesajjaparikkhārānaṃ,

我能得到衣、食、卧具、以及生病时所需的药品、资具。

ime panaññe bhikkhū appapuññā appesakkhā na lābhino cīvara-piṇḍapātasenāsana-gilānappaccaya-bhesajja-parikkhārānan’ti.

而其他的这些比丘，福德少、能力差，得不到衣、食、卧具、以及生病时所需的药品、资具。’

So tena lābhasakkārasilokena abhibhūto pariyādiṇṇacitto aññe pesale bhikkhū atimaññati.

他被利得、恭敬与赞叹所征服──心被占据──轻视其他善良温和的比丘。

Tañhi tassa, bhikkhave, moghapurisassa hoti dīgharattaṃ ahitāya dukkhāya.

比丘们！这对那个愚人来说，是长久的无益和痛苦。

Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko…pe…

因此，比丘们！利得、恭敬（供养）与赞叹（名誉），非常可怕、猛烈、粗暴，是达成无上安稳的障碍。

evañhi vo bhikkhave, sikkhitabban”ti.

你们这些比丘！应当这样学习。”

Pañcamaṃ.

粪虫经 ～第一品‧第五经终

～《利得与供养相应‧第一品‧Mīḷhakasutta 粪虫经》(SN 17.5, 161)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.7.27 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/6. Lābhasakkārasaṃyutta 利得与供养相应 (SN 17, 157-187)/6.1 Paṭhamavagga 第一品 (SN 17.1-10, 157-166)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.1.6 Asanisutta 雷电 (SN 17.6, 162)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Asanisuttaṃ

雷电经

162. Sāvatthiyaṃ viharati…pe…

［那时，世尊］住在舍卫城。

“dāruṇo, bhikkhave, lābhasakkārasiloko…pe… adhigamāya.

“比丘们！利得、恭敬（供养）与赞叹（名誉），非常可怕、猛烈、粗暴，是达成无上安稳的障碍。

[upari tatiyavagge tatiyacatutthasuttesu “mā ca kho tvaṃ tāta sekhaṃ… anupāpuṇātū”ti āgataṃ. tena nayena idhāpi attho folio. ettha hi kiṃ saddena paṭikkhepatthopi sakkā ñātuṃ, yathā “sayaṃ abhiññāya kamuddiseyyan”ti. tasmā kaṃ… āgacchatūti ettha kamapi… mā āgacchatūti ca, kaṃ sekhaṃ… anupāpuṇātūti ettha kamapi sekhaṃ… mā pāpuṇātūti ca attho veditabbo. aṭṭhakathāṭīkāsu ca ayamevattho ñāpito]

Kaṃ, bhikkhave, asanivicakkaṃ āgacchatu

比丘们！雷电劈下来会怎样呢？

[注：巴利文注释提示此处“Kaṃ… āgacchatu” 和 “kaṃ sekhaṃ… anupāpuṇātu” 应理解为否定，即“不要让雷电劈下来”、“不要让有学…遭遇”。此翻译保留原问句形式以对应巴利原文结构，但需理解其反讽或警示意味。]

[upari tatiyavagge tariyacatutthasuttesu “mā ca kho tvaṃ tāta sekhaṃ… anupāpuṇātū”ti āgataṃ.

tena nayena idhāpi attho folio.

ettha hi kiṃ saddena paṭikkhepatthopi sakkā ñātuṃ, yathā “sayaṃ abhiññāya kamuddiseyyan”ti.

tasmā kaṃ… āgacchatūti ettha kamapi… mā āgacchatūtica, taṃ sekhaṃ… anupāpuṇātūti ettha kamapi sekhaṃ… mā pāpuṇātūti ca attho veditabbo.

aṭṭhakathāṭīkāsu ca ayamevattho ñāpito]

, sekhaṃ

同样地！对于一个尚未圆满的有学比丘

[asanivicakkaṃ, taṃ sekhaṃ (pī. ka.), asanivicakkaṃ, sekhaṃ (syā. kaṃ.), asanivicakkaṃ āgacchatu, kaṃ sekhaṃ (?)]

appattamānasaṃ lābhasakkārasiloko anupāpuṇātu”

[anupāpuṇāti (pī. ka.)].

（尚未达到目标，即心尚未完全解脱），让他遭遇利得、恭敬与赞叹会怎样呢？

“Asanivicakkanti kho, bhikkhave, lābhasakkārasilokassetaṃ adhivacanaṃ.

比丘们！所谓雷电，指的就是利得、恭敬与赞叹。

Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko…pe…

因此，比丘们！利得、恭敬（供养）与赞叹（名誉），非常可怕、猛烈、粗暴，是达成无上安稳的障碍。

evañhi vo, bhikkhave, sikkhitabban”ti.

比丘们！你们应当这样学习。”

Chaṭṭhaṃ.

雷电经 ～第一品‧第六经终

～《利得与供养相应‧第一品‧Asanisutta 雷电经》(SN 17.6, 162)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/6. Lābhasakkārasaṃyutta 利得与供养相应 (SN 17, 157-187)/6.1 Paṭhamavagga 第一品 (SN 17.1-10, 157-166)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.1.7 Diddhasutta 毒箭 (SN 17.7, 163)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Diddhasuttaṃ

163. Sāvatthiyaṃ viharati…pe… “dāruṇo, bhikkhave, lābhasakkārasiloko…pe… adhigamāya. Kaṃ, bhikkhave, diddhagatena visallena sallena [diṭṭhigatena visallena (ka. sī.), diṭṭhigatena sallena (syā. kaṃ.), diṭṭhigatena visallena sallena (ka.), diṭṭhagatena visallena sallena (pī.)] vijjhatu, sekhaṃ [vijjhatu, taṃ sekhaṃ (sī.), vijjhati, taṃ sekhaṃ (pī. ka.)] appattamānasaṃ lābhasakkārasiloko anupāpuṇātu” [anupāpuṇāti (pī. ka.)].

“Sallanti kho, bhikkhave, lābhasakkārasilokassetaṃ adhivacanaṃ. Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko…pe… evañhi vo, bhikkhave, sikkhitabban”ti. Sattamaṃ.

☸---------------------------------------------------------------------

［七］ 第七 毒箭

一 ［那时，世尊］住在舍卫城。

二 “比丘们！利得、供养与名誉，非常可怕……是障碍。

三 比丘们！让一个尚未圆满的有学比丘（心尚未完全解脱），被涂了毒的利箭射中会怎样呢？让他遭遇利得、供养与名誉会怎样呢？

四 比丘们！所谓（毒）箭，指的就是利得、供养与名誉。

五 比丘们！像这样的利得、供养与名誉，非常可怕……

六 比丘们！你们应当这样学习。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/6. Lābhasakkārasaṃyutta 利得与供养相应 (SN 17, 157-187)/6.1 Paṭhamavagga 第一品 (SN 17.1-10, 157-166)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.1.8 Siṅgālasutta 豺 (SN 17.8, 164)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Siṅgālasuttaṃ

164. Sāvatthiyaṃ viharati…pe… “dāruṇo, bhikkhave, lābhasakkārasiloko…pe… adhigamāya. Assuttha no tumhe, bhikkhave, rattiyā paccūsasamayaṃ jarasiṅgālassa [siṅgālassa (ka.), jarasigālassa (sī. syā. kaṃ.)] vassamānassā”ti? “Evaṃ, bhante”. “Eso kho, bhikkhave, jarasiṅgālo ukkaṇḍakena [ukkaṇḍakena (sī.), ukkaṇṇakena (syā. kaṃ. pī.)] nāma rogajātena phuṭṭho neva bilagato ramati, na rukkhamūlagato ramati, na ajjhokāsagato ramati; yena yena gacchati, yattha yattha tiṭṭhati, yattha yattha nisīdati, yattha yattha nipajjati; tattha tattha anayabyasanaṃ āpajjati. Evameva kho, bhikkhave, idhekacco bhikkhu lābhasakkārasilokena abhibhūto pariyādiṇṇacitto neva suññāgāragato ramati, na rukkhamūlagato ramati, na ajjhokāsagato ramati; yena yena gacchati, yattha yattha tiṭṭhati, yattha yattha nisīdati, yattha yattha nipajjati; tattha tattha anayabyasanaṃ āpajjati. Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko…pe… evañhi vo, bhikkhave, sikkhitabban”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［八］ 第八 豺

一 ［那时，世尊］住在舍卫城。

二 “比丘们！利得、供养与名誉，非常可怕……是障碍。

三 比丘们！你们在临近黎明的深夜时分，听见过老豺的嗥叫吗？”

“是的，尊者。”

四 “比丘们！那只老豺被一种叫做‘ukkaṇḍaka’（疥癣、皮肤病）的疾病所折磨，它待在洞穴里不快乐，待在树下不快乐，待在露天处也不快乐；无论它去哪里，无论它站在哪里，无论它坐在哪里，无论它躺在哪里；它都在那里那里陷入苦恼和灾难。

五 比丘们！同样地，这里有某个比丘，被利得、供养与名誉所征服，心被占据。他待在空闲处不快乐，待在树下不快乐，待在露天处也不快乐。无论他去哪里，无论他站在哪里，无论他坐在哪里，无论他躺在哪里；他都在那里那里陷入苦恼和灾难。

六 比丘们！像这样的利得、供养与名誉，非常可怕……

七 比丘们！你们应当这样学习。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/6. Lābhasakkārasaṃyutta 利得与供养相应 (SN 17, 157-187)/6.1 Paṭhamavagga 第一品 (SN 17.1-10, 157-166)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.1.9 Verambhasutta 毗岚风 (SN 17.9, 165)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Verambhasuttaṃ

☆ lābhasakkārasiloka 利得（lābha）、供养──恭敬（sakkāra）与名誉──赞叹（siloka） ➾ 名闻利养、恭敬与赞叹

165. Sāvatthiyaṃ viharati…pe…

那时，世尊住在舍卫城。

“dāruṇo, bhikkhave, lābhasakkārasiloko kaṭuko pharuso antarāyiko anuttarassa yogakkhemassa adhigamāya.

“比丘们！利得、供养（恭敬）与名誉（赞叹），非常可怕、猛烈、粗暴，是达成无上安稳的障碍。

Upari, bhikkhave, ākāse verambhā [verambā (sī. pī.)] nāma vātā vāyanti.

比丘们！在高空中，有名叫‘毗岚’的风在吹。

Tattha yo pakkhī gacchati tamenaṃ verambhā vātā khipanti.

如果有鸟飞到那里，这毗岚风就会把它吹散。

Tassa verambhavātakkhittassa aññeneva pādā gacchanti, aññena pakkhā gacchanti, aññena sīsaṃ gacchati, aññena kāyo gacchati.

被毗岚风吹散后，它的脚飞向一方，翅膀飞向另一方，头飞向另一方，身体飞向另一方。

Evameva kho, bhikkhave, idhekacco bhikkhu lābhasakkārasilokena abhibhūto pariyādiṇṇacitto pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ vā nigamaṃ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena, anupaṭṭhitāya satiyā, asaṃvutehi indriyehi.

比丘们！同样地，这里有某个比丘，被利得、供养与名誉所征服，心被占据。在清晨时分，穿好衣、拿着钵和袈裟，进入村庄或市镇乞食，身不防护，语不防护，心不防护，正念不现前，诸根不调伏。

So tattha passati mātugāmaṃ dunnivatthaṃ vā duppārutaṃ vā. Tassa mātugāmaṃ disvā dunnivatthaṃ vā duppārutaṃ vā rāgo cittaṃ anuddhaṃseti.

他在那里看见衣着不整或遮掩不当的女人。看见这样衣着不整或遮掩不当的女人后，贪欲扰乱了他的心。

So rāgānuddhaṃsitena cittena sikkhaṃ paccakkhāya hīnāyāvattati. Tassa aññe cīvaraṃ haranti, aññe pattaṃ haranti, aññe nisīdanaṃ haranti, aññe sūcigharaṃ haranti, verambhavātakkhittasseva sakuṇassa.

他因为心被贪欲扰乱，就舍弃学处，还俗了。于是，他的一些（衣物等）被别人拿走，另一些被别人拿走，就像被毗岚风吹散的鸟一样。（不同的人拿走了他的袈裟、钵、坐具、针筒等。）

Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko kaṭuko pharuso antarāyiko anuttarassa yogakkhemassa adhigamāya.

比丘们！利得、供养、名誉，是如此的可怕、猛烈、粗暴，是达成无上安稳的障碍。

Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ –

因此，比丘们，应当这样学习：

‘uppannaṃ lābhasakkārasilokaṃ pajahissāma, na ca no uppanno lābhasakkārasiloko cittaṃ pariyādāya ṭhassatī’ti.

‘我们应当舍弃已经产生的利得、供养、名誉，并且不让那已经产生的利得、供养、名誉持续占据我们的心。’

Evañhi vo, bhikkhave, sikkhitabban”ti. Navamaṃ.

比丘们！你们应当这样学习。” 第九经结束。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/6. Lābhasakkārasaṃyutta 利得与供养相应 (SN 17, 157-187)/6.1 Paṭhamavagga 第一品 (SN 17.1-10, 157-166)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.1.10 Sagāthakasutta 偈颂经 (SN 17.10, 166)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Sagāthakasuttaṃ

☆ lābhasakkārasiloka 利得（lābha）、供养──恭敬（sakkāra）与名誉──赞叹（siloka） ➾ 名闻利养、恭敬与赞叹

166. Sāvatthiyaṃ viharati…pe…

住在舍卫城。

“dāruṇo, bhikkhave, lābhasakkārasiloko…pe… adhigamāya.

“比丘们！利得、供养与名誉，非常可怕……是障碍。

Idhāhaṃ, bhikkhave, ekaccaṃ puggalaṃ passāmi sakkārena abhibhūtaṃ pariyādiṇṇacittaṃ, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannaṃ.

比丘们！我在这里看见某个人，被供养所征服，心被占据，身坏命终之后，投生到恶趣、苦界、堕处、地狱。

Idha panāhaṃ, bhikkhave, ekaccaṃ puggalaṃ passāmi asakkārena abhibhūtaṃ pariyādiṇṇacittaṃ, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannaṃ.

比丘们！我又在这里看见某个人，被‘不被供养’所征服，心被占据，身坏命终之后，投生到恶趣、苦界、堕处、地狱。

Idha panāhaṃ, bhikkhave, ekaccaṃ puggalaṃ passāmi sakkārena ca asakkārena ca tadubhayena abhibhūtaṃ pariyādiṇṇacittaṃ, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannaṃ.

比丘们！我又在这里看见某个人，被‘供养’和‘不被供养’这两者所征服，心被占据，身坏命终之后，投生到恶趣、苦界、堕处、地狱。

Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko…pe…

比丘们！像这样的利得、供养与名誉，非常可怕……

evañhi vo, bhikkhave, sikkhitabban”ti.

比丘们！你们应当这样学习。”

Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

世尊这样说。善逝说完这些后，导师接着又说了以下偈颂：

☸---------------------------------------------------------------------

☼ 【利得与供养 ─➢ 住于不放逸！】

Yassa sakkariyamānassa,

无论受到供养时，

asakkārena cūbhayaṃ;

还是未受供养时，二者皆

Samādhi na vikampati, appamāṇavihārino [appamādavihārino (pī. ka.) appamāṇoti hettha phalasamādhi, na sati].

禅定不动摇——安住于无量（或不放逸）！

Taṃ jhāyinaṃ sātatikaṃ, sukhumaṃ diṭṭhivipassakaṃ;

那精勤禅修者，具足微细的观见；

Upādānakkhayārāmaṃ, āhu sappuriso itī. dasamaṃ;

乐于诸取灭尽，人们称之为善人。第十经；

Paṭhamo vaggo.

第一品结束

Tassuddānaṃ –

此品之摄颂：

Dāruṇo baḷisaṃ kummaṃ, dīghalomi ca mīḷhakaṃ;

可怖与鱼钩 龟、长毛、粪虫

Asani diddhaṃ siṅgālaṃ, verambhena sagāthakanti.

雷电与毒箭 豺、毗岚风、偈颂

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/6. Lābhasakkārasaṃyutta 利得与供养相应 (SN 17, 157-187)/6.2 Dutiyavagga 第二品 (SN 17.11-13, 167-169)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.2.1 Suvaṇṇapātisutta 金钵 (SN 17.11, 167)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyavaggo

1. Suvaṇṇapātisuttaṃ

167. Sāvatthiyaṃ viharati…pe… “dāruṇo, bhikkhave, lābhasakkārasiloko…pe… adhigamāya. Idhāhaṃ, bhikkhave, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – ‘na cāyamāyasmā suvaṇṇapātiyāpi rūpiyacuṇṇaparipūrāya hetu sampajānamusā bhāseyyā’ti. Tamenaṃ passāmi aparena samayena lābhasakkārasilokena abhibhūtaṃ pariyādiṇṇacittaṃ sampajānamusā bhāsantaṃ. Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko…pe… evañhi vo, bhikkhave, sikkhitabban”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第二品

［一一］ 金钵

一 ［那时，世尊］住在舍卫城。

二 “比丘们！利得、供养与名誉，非常可怕……

三 比丘们！在这里，我以我的心了知某人的心，知道：“这位尊者即使是为了一个装满银粉的金钵，也不会故意说谎。”

四 然而过了一段时间，我看到这个人被利得、供养与名誉所征服，心被占据，竟然故意说谎。

五 比丘们！像这样的利得、供养与名誉，非常可怕……

六 比丘们！你们应当这样学习。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/6. Lābhasakkārasaṃyutta 利得与供养相应 (SN 17, 157-187)/6.2 Dutiyavagga 第二品 (SN 17.11-13, 167-169)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.2.2 Rūpiyapātisutta 银钵 (SN 17.12, 168)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Rūpiyapātisuttaṃ

168. Sāvatthiyaṃ viharati…pe… “dāruṇo, bhikkhave, lābhasakkārasiloko…pe… idhāhaṃ, bhikkhave, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – ‘na cāyamāyasmā rūpiyapātiyāpi suvaṇṇacuṇṇaparipūrāya hetu sampajānamusā bhāseyyā’ti. Tamenaṃ passāmi aparena samayena lābhasakkārasilokena abhibhūtaṃ pariyādiṇṇacittaṃ sampajānamusā bhāsantaṃ. Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko…pe… evañhi vo, bhikkhave, sikkhitabban”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［一二］ 银钵

一 ［那时，世尊］住在舍卫城。

二 “比丘们！利得、供养与名誉，非常可怕……

三 比丘们！我在这里，以我的心了知某人的心，知道：“这位尊者即使是为了一个装满金粉的银钵，也不会故意说谎。”

四 然而过了一段时间，我看到这个人被利得、供养与名誉所征服，心被占据，竟然故意说谎。

五 比丘们！像这样的利得、供养与名誉，非常可怕……

六 比丘们！你们应当这样学习。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/6. Lābhasakkārasaṃyutta 利得与供养相应 (SN 17, 157-187)/6.2 Dutiyavagga 第二品 (SN 17.11-13, 167-169)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.2.3--10 Suvaṇṇanikkhasuttādiaṭṭhaka 金环等八法 (SN 17.13, 169)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3-10. Suvaṇṇanikkhasuttādiaṭṭhakaṃ

169. Sāvatthiyaṃ viharati…pe… “idhāhaṃ, bhikkhave, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – ‘na cāyamāyasmā suvaṇṇanikkhassāpi hetu…pe… suvaṇṇanikkhasatassāpi hetu… siṅgīnikkhassāpi hetu… siṅgīnikkhasatassāpi hetu… pathaviyāpi jātarūpaparipūrāya hetu… āmisakiñcikkhahetupi… jīvitahetupi… janapadakalyāṇiyāpi hetu sampajānamusā bhāseyyā’ti. Tamenaṃ passāmi aparena samayena lābhasakkārasilokena abhibhūtaṃ pariyādiṇṇacittaṃ sampajānamusā bhāsantaṃ. Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko…pe… evañhi vo, bhikkhave, sikkhitabban”ti. Dasamaṃ.

Dutiyo vaggo.

Tassuddānaṃ –

Dve pāti dve suvaṇṇā ca, siṅgīhi apare duve;

Pathavī kiñcikkhajīvitaṃ, janapadakalyāṇiyā dasāti.

☸---------------------------------------------------------------------

［一三～二〇］ 第三～第十 金环──地方的美人

一 ［那时，世尊］住在舍卫城。

二 “比丘们！在这里，我以我的心了知某人的心，知道：“这位尊者即使是……

［一三］ 第三 为了一枚金环（也不会故意说谎）……

［一四］ 第四 为了一百枚金环（也不会故意说谎）……

［一五］ 第五 为了一枚天然金（siṅgīnikkha）环（也不会故意说谎）……

［一六］ 第六 为了一百枚天然金环（也不会故意说谎）……

［一七］ 第七 为了遍满黄金的大地（也不会故意说谎）……

［一八］ 第八 为了一点点物质利益（也不会故意说谎）……

［一九］ 第九 为了自己的生命（也不会故意说谎）……

［二〇］ 第十 “为了得到国内最美丽的女子，也不会故意说谎……”

三 然而过了一段时间，我看到这个人被利得、供养与名誉所征服，心被占据，竟然故意说谎。

四 比丘们！像这样的利得、供养与名誉，非常可怕……

五 比丘们！你们应当这样学习。”

此品之摄颂：

二钵二黄金 天然金亦二

大地与小利 生命地美人

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/6. Lābhasakkārasaṃyutta 利得与供养相应 (SN 17, 157-187)/6.3 Tatiyavagga 第三品 (SN 17.14-23, 170-179)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.3.1 Mātugāmasutta 妇女 (SN 17.14,170)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Tatiyavaggo

1. Mātugāmasuttaṃ

170. Sāvatthiyaṃ viharati…pe… “dāruṇo, bhikkhave, lābhasakkārasiloko…pe… na tassa, bhikkhave, mātugāmo eko ekassa cittaṃ pariyādāya tiṭṭhati yassa lābhasakkārasiloko cittaṃ pariyādāya tiṭṭhati. Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko …pe… evañhi vo, bhikkhave, sikkhitabban”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第三品

［二一］ 第一 女人

一 那时，世尊住在舍卫城。

二 “比丘们！利得、供养与名誉，非常可怕……

三 比丘们！对于那个心被利得、供养与名誉所占据的人来说，（仅仅）一个女人是无法（像这样）占据他的心的。（即：利得等的诱惑力更大）

四 比丘们！像这样的利得、供养与名誉，非常可怕……

五 比丘们！你们应当这样学习。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/6. Lābhasakkārasaṃyutta 利得与供养相应 (SN 17, 157-187)/6.3 Tatiyavagga 第三品 (SN 17.14-23, 170-179)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.3.2 Kalyāṇīsutta 美人 (SN 17.15, 171)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Kalyāṇīsuttaṃ

171. Sāvatthiyaṃ viharati…pe… “dāruṇo, bhikkhave, lābhasakkārasiloko…pe… na tassa, bhikkhave, janapadakalyāṇī ekā ekassa cittaṃ pariyādāya tiṭṭhati yassa lābhasakkārasiloko cittaṃ pariyādāya tiṭṭhati. Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko…pe… evañhi vo, bhikkhave, sikkhitabban”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［二二］ 第二 美人

一 ［那时，世尊］住在舍卫城。

二 “比丘们！利得、供养与名誉，非常可怕……

三 比丘们！对于那个心被利得、供养与名誉所占据的人来说，（仅仅）一位国内最美丽的女子是无法（像这样）占据他的心的。

四 比丘们！像这样的利得、供养与名誉，非常可怕……

五 比丘们！你们应当这样学习。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/6. Lābhasakkārasaṃyutta 利得与供养相应 (SN 17, 157-187)/6.3 Tatiyavagga 第三品 (SN 17.14-23, 170-179)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.3.3 Ekaputtakasutta 独子 (SN 17.16, 172)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Ekaputtakasuttaṃ

172. Sāvatthiyaṃ viharati…pe… “dāruṇo, bhikkhave, lābhasakkārasiloko…pe… saddhā, bhikkhave, upāsikā ekaputtakaṃ piyaṃ manāpaṃ evaṃ sammā āyācamānā āyāceyya – ‘tādiso, tāta, bhavāhi yādiso citto ca gahapati hatthako ca āḷavako’ti. Esā, bhikkhave, tulā etaṃ pamāṇaṃ mama sāvakānaṃ upāsakānaṃ, yadidaṃ citto ca gahapati hatthako ca āḷavako. Sace kho tvaṃ, tāta, agārasmā anagāriyaṃ pabbajasi; tādiso, tāta, bhavāhi yādisā sāriputtamoggallānāti. Esā, bhikkhave, tulā etaṃ pamāṇaṃ mama sāvakānaṃ bhikkhūnaṃ, yadidaṃ sāriputtamoggalānā. Mā ca kho tvaṃ, tāta, sekhaṃ appattamānasaṃ lābhasakkārasiloko anupāpuṇātūti. Tañce, bhikkhave, bhikkhuṃ sekhaṃ appattamānasaṃ lābhasakkārasiloko anupāpuṇāti, so tassa hoti antarāyāya. Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko…pe… evañhi vo, bhikkhave, sikkhitabban”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

［二三］ 第三 儿子

一 ［那时，世尊］住在舍卫城。

二 “比丘们！利得、供养与名誉，非常可怕……

三 比丘们！有具信心的优婆夷对自己唯一的、疼爱的、喜欢的儿子，会这样正确地期愿道：‘孩子啊！你应当像质多居士和阿罗毗的呵达迦那样。’

四 比丘们！质多居士和阿罗毗的呵达迦，这是我的在家男弟子中的标杆和尺度。

五 ‘孩子啊！你如果从在家出家，过无家的生活；那么，孩子啊！你应当像舍利弗和摩诃目犍连那样。’

六 比丘们！舍利弗和摩诃目犍连，这是我的比丘弟子中的标杆和尺度。

七 ‘但是，孩子啊！不要让你这个尚未圆满的有学之心，遭遇利得、供养与名誉！’

八 比丘们！如果一个尚未圆满的有学比丘，遭遇了利得、供养与名誉，那会成为他的障碍。

九 比丘们！像这样的利得、供养与名誉，非常可怕……

十 比丘们！你们应当这样学习。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/6. Lābhasakkārasaṃyutta 利得与供养相应 (SN 17, 157-187)/6.3 Tatiyavagga 第三品 (SN 17.14-23, 170-179)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.3.4 Ekadhītusutta 独女 (SN 17.17, 173)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Ekadhītusuttaṃ

173. Sāvatthiyaṃ viharati…pe… “dāruṇo, bhikkhave, lābhasakkārasiloko…pe… saddhā bhikkhave upāsikā ekaṃ dhītaraṃ piyaṃ manāpaṃ evaṃ sammā āyācamānā āyāceyya – ‘tādisā, ayye, bhavāhi yādisā khujjuttarā ca upāsikā veḷukaṇḍakiyā [veḷukaṇḍakī (sī. chakkaṅguttarepi)] ca nandamātā’ti. Esā, bhikkhave, tulā etaṃ pamāṇaṃ mama sāvikānaṃ upāsikānaṃ, yadidaṃ khujjuttarā ca upāsikā veḷukaṇḍakiyā ca nandamātā. Sace kho tvaṃ, ayye, agārasmā anagāriyaṃ pabbajasi; tādisā, ayye, bhavāhi yādisā khemā ca bhikkhunī uppalavaṇṇā cāti. Esā, bhikkhave, tulā etaṃ pamāṇaṃ mama sāvikānaṃ bhikkhunīnaṃ, yadidaṃ khemā ca bhikkhunī uppalavaṇṇā ca. Mā ca kho tvaṃ, ayye, sekhaṃ appattamānasaṃ lābhasakkārasiloko anupāpuṇātūti. Taṃ ce, bhikkhave, bhikkhuniṃ sekhaṃ appattamānasaṃ lābhasakkārasiloko anupāpuṇāti, so tassā hoti antarāyāya. Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko…pe… evañhi vo, bhikkhave, sikkhitabban”ti. Catutthaṃ.

☸---------------------------------------------------------------------

［二四］ 第四 独女

一 ［那时，世尊］住在舍卫城。

二 “比丘们！利得、供养与名誉，非常可怕……

三 比丘们！有具信心的优婆夷对自己唯一的、疼爱的、喜欢的女儿，会这样正确地期愿道：‘女儿啊！你应当像库珠塔拉优婆夷和韦卢堪达的难陀母优婆夷那样。’

四 比丘们！库珠塔拉优婆夷和韦卢堪达的难陀母，这是我的在家女弟子中的标杆和尺度。

五 ‘女儿啊！你如果从在家出家，过无家的生活；那么，女儿啊！你应当像差摩比丘尼和莲花色比丘尼那样。’

六 比丘们！差摩比丘尼和莲花色比丘尼，这是我的比丘尼弟子中的标杆和尺度。

七 ‘但是，女儿啊！不要让你这个尚未圆满的有学之心，遭遇利得、供养与名誉！’

八 比丘们！如果一个尚未圆满的有学比丘尼，遭遇了利得、供养与名誉，那会成为她的障碍。

九 比丘们！像这样的利得、供养与名誉，非常可怕……

十 比丘们！你们应当这样学习。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/6. Lābhasakkārasaṃyutta 利得与供养相应 (SN 17, 157-187)/6.3 Tatiyavagga 第三品 (SN 17.14-23, 170-179)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.3.5 Samaṇabrāhmaṇasutta 沙门婆罗门 (SN 17.18, 174)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Samaṇabrāhmaṇasuttaṃ

174. Sāvatthiyaṃ viharati…pe… “ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā lābhasakkārasilokassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti, na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmantā sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti. Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā lābhasakkārasilokassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānanti, te ca kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

［二五］ 第五 沙门婆罗门（之一）

一 ［那时世尊］住在舍卫城。

二 “比丘们！凡是那些沙门或婆罗门，不能如实了知利得、供养与名誉的甜头、祸患及出离，比丘们，他们不被我认为是沙门中的沙门，或婆罗门中的婆罗门；那些尊者也未能在现世中，通过自己的亲证、实证而达成并安住于沙门的目标或婆罗门的目标。

三 比丘们！凡是那些沙门或婆罗门，能够如实了知利得、供养与名誉的甜头、祸患及出离，比丘们，他们才被我认为是沙门中的沙门，婆罗门中的婆罗门；那些尊者也已在现世中，通过自己的亲证、实证而达成并安住于沙门的目标和婆罗门的目标。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/6. Lābhasakkārasaṃyutta 利得与供养相应 (SN 17, 157-187)/6.3 Tatiyavagga 第三品 (SN 17.14-23, 170-179)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.3.6 Dutiyasamaṇabrāhmaṇasutta 沙门婆罗门二 (SN 17.19, 175)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Dutiyasamaṇabrāhmaṇasuttaṃ

175. Sāvatthiyaṃ viharati…pe… “ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā lābhasakkārasilokassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti…pe… pajānanti…pe… sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［二六］ 第六 沙门婆罗门（之二）

一 那时，世尊住在舍卫城：

二 “比丘们！凡是那些沙门或婆罗门，不能如实了知利得、供养与名誉的集起、灭去、甜头、祸患及出离……（他们不被认为是真正的沙门或婆罗门，也未达成目标）。

三 比丘们！凡是那些沙门或婆罗门，能够如实了知利得、供养与名誉的集起、灭去、甜头、祸患及出离……他们才被认为是真正的沙门或婆罗门，并已达成目标，安住于其中。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/6. Lābhasakkārasaṃyutta 利得与供养相应 (SN 17, 157-187)/6.3 Tatiyavagga 第三品 (SN 17.14-23, 170-179)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.3.7 Tatiyasamaṇabrāhmaṇasutta 沙门婆罗门三 (SN 17.20, 176)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Tatiyasamaṇabrāhmaṇasuttaṃ

176. Sāvatthiyaṃ viharati…pe… “ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā lābhasakkārasilokaṃ yathābhūtaṃ nappajānanti, lābhasakkārasilokasamudayaṃ nappajānanti, lābhasakkārasilokanirodhaṃ nappajānanti, lābhasakkārasilokanirodhagāminiṃ paṭipadaṃ nappajānanti …pe… pajānanti…pe… sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti. Sattamaṃ.

☸---------------------------------------------------------------------

［二七］ 第七 沙门婆罗门（之三）

一 ［那时，世尊］住在舍卫城。

二 “比丘们！凡是那些沙门或婆罗门，不能如实了知利得、供养与名誉，不了知其集起，不了知其灭尽，不了知导向其灭尽的道路……（他们不被认为是真正的沙门或婆罗门，也未达成目标）。

三 比丘们！凡是那些沙门或婆罗门，能够如实了知利得、供养与名誉，了知其集起，了知其灭尽，了知导向其灭尽的道路……他们才被认为是真正的沙门或婆罗门，并已达成目标，安住于其中。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/6. Lābhasakkārasaṃyutta 利得与供养相应 (SN 17, 157-187)/6.3 Tatiyavagga 第三品 (SN 17.14-23, 170-179)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.3.8 Chavisutta 皮 (SN 17.21, 177)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Chavisuttaṃ

177. Sāvatthiyaṃ viharati…pe… “dāruṇo, bhikkhave, lābhasakkārasiloko. Lābhasakkārasiloko, bhikkhave, chaviṃ chindati, chaviṃ chetvā cammaṃ chindati, cammaṃ chetvā maṃsaṃ chindati, maṃsaṃ chetvā nhāruṃ chindati, nhāruṃ chetvā aṭṭhiṃ chindati, aṭṭhiṃ chetvā aṭṭhimiñjaṃ āhacca tiṭṭhati. Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko…pe… evañhi vo bhikkhave, sikkhitabban”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［二八］ 第八 皮

一 ［那时，世尊］住在舍卫城。

二 “比丘们！利得、供养与名誉，非常可怕……

三 比丘们！利得、供养与名誉，它割截表皮；割截表皮后，割截真皮；割截真皮后，割截肌肉；割截肌肉后，割截筋腱；割截筋腱后，割截骨头；割截骨头后，一直伤及骨髓才停止。

四 比丘们！像这样的利得、供养与名誉，非常可怕……

五 比丘们！你们应当这样学习。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/6. Lābhasakkārasaṃyutta 利得与供养相应 (SN 17, 157-187)/6.3 Tatiyavagga 第三品 (SN 17.14-23, 170-179)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.3.9 Rajjusutta 绳 (SN 17.22, 178)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Rajjusuttaṃ

178. Sāvatthiyaṃ viharati…pe… “dāruṇo, bhikkhave, lābhasakkārasiloko. Lābhasakkārasiloko, bhikkhave, chaviṃ chindati, chaviṃ chetvā cammaṃ chindati, cammaṃ chetvā maṃsaṃ chindati, maṃsaṃ chetvā nhāruṃ chindati, nhāruṃ chetvā aṭṭhiṃ chindati, aṭṭhiṃ chetvā aṭṭhimiñjaṃ āhacca tiṭṭhati”.

“Seyyathāpi, bhikkhave, balavā puriso daḷhāya vāḷarajjuyā jaṅghaṃ veṭhetvā ghaṃseyya. Sā chaviṃ chindeyya, chaviṃ chetvā cammaṃ chindeyya, cammaṃ chetvā maṃsaṃ chindeyya, maṃsaṃ chetvā nhāruṃ chindeyya, nhāruṃ chetvā aṭṭhiṃ chindeyya, aṭṭhiṃ chetvā aṭṭhimiñjaṃ āhacca tiṭṭheyya. Evameva kho, bhikkhave, lābhasakkārasiloko chaviṃ chindati, chaviṃ chetvā cammaṃ chindati, cammaṃ chetvā maṃsaṃ chindati, maṃsaṃ chetvā nhāruṃ chindati, nhāruṃ chetvā aṭṭhiṃ chindati, aṭṭhiṃ chetvā aṭṭhiṃmiñjaṃ āhacca tiṭṭhati. Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko…pe… evañhi vo, bhikkhave, sikkhitabban”ti. Navamaṃ.

☸---------------------------------------------------------------------

［二九］ 第九 绳

一 [那时，世尊]住在舍卫城。

二 “诸位比丘！利得、供养和声誉，是非常可怕的……

三 诸位比丘！利得、供养和声誉，会割破表皮，割破表皮后，割破真皮；割破真皮后，割破肌肉；割破肌肉后，割破筋腱；割破筋腱后，割破骨头；割破骨头后，会触及骨髓而停止。

四 诸位比丘！譬如强壮有力的人，用坚韧的马毛绳缠绕捆绑小腿并用力摩擦。那绳子会割破他的表皮，割破表皮后，会割破真皮；割破真皮后，会割破肌肉；割破肌肉后，会割破筋腱；割破筋腱后，会割破骨头；割破骨头后，会触及骨髓而停止。

五 诸位比丘！同样地，利得、供养和声誉，会割破表皮，割破表皮后，割破真皮；割破真皮后，割破肌肉；割破肌肉后，割破筋腱；割破筋腱后，割破骨头；割破骨头后，会触及骨髓而停止。

六 诸位比丘！像这样，利得、供养和声誉，是非常可怕的……

七 诸位比丘！你们应当这样修学。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/6. Lābhasakkārasaṃyutta 利得与供养相应 (SN 17, 157-187)/6.3 Tatiyavagga 第三品 (SN 17.14-23, 170-179)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.3.10 Bhikkhusutta 比丘 (SN 17.23,179)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Bhikkhusuttaṃ

179. Sāvatthiyaṃ viharati…pe… “yopi so, bhikkhave, bhikkhu arahaṃ khīṇāsavo tassapāhaṃ lābhasakkārasiloko antarāyāya vadāmī”ti. Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca – “kissa pana, bhante, khīṇāsavassa bhikkhuno lābhasakkārasiloko antarāyāyā”ti? “Yā hissa sā, ānanda, akuppā cetovimutti nāhaṃ tassā lābhasakkārasilokaṃ antarāyāya vadāmi. Ye ca khvassa, ānanda, appamattassa ātāpino pahitattassa viharato diṭṭhadhammasukhavihārā adhigatā tesāhamassa lābhasakkārasilokaṃ antarāyāya vadāmi. Evaṃ dāruṇo kho, ānanda, lābhasakkārasiloko kaṭuko pharuso antarāyiko anuttarassa yogakkhemassa adhigamāya. Tasmātihānanda, evaṃ sikkhitabbaṃ – ‘uppannaṃ lābhasakkārasilokaṃ pajahissāma, na ca no uppanno lābhasakkārasiloko cittaṃ pariyādāya ṭhassatī’ti. Evañhi vo, ānanda, sikkhitabban”ti. Dasamaṃ.

Tatiyo vaggo.

Tassuddānaṃ –

Mātugāmo ca kalyāṇī, putto ca ekadhītu ca;

Samaṇabrāhmaṇā tīṇi, chavi rajju ca bhikkhunāti.

☸---------------------------------------------------------------------

［三］ 第十 比丘

一 [那时，世尊]住在舍卫城。

二 “诸位比丘！我说：即使是阿罗汉、漏尽者的比丘，利得、供养和声誉，仍然是他的障碍。”

三 这样说后，尊者阿难对世尊说：“大德！为什么对漏尽的比丘来说，利得、供养和声誉也是障碍呢？”

四 “阿难！我不是说利得、供养和声誉，是他那不动心解脱的障碍。

五 阿难！但是，对于那不放逸、热忱、自我策励而安住，已证得现法乐住的比丘，我说利得、供养和声誉，是他的障碍。

六 阿难！像这样，利得、供养和声誉，是非常可怕、猛烈、粗暴的，是证达无上安稳涅槃的障碍。”

七 阿难！所以应当这样修学：‘我们应当舍弃已经生起的利得、供养和声誉，并且（要确保）未生起的利得、供养和声誉，不会控制我们的心而持续存在。’

八 阿难！你们应当这样修学。”

此颂曰：

女人与美人

一子与一女

沙门婆罗门

表皮绳比丘

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/6. Lābhasakkārasaṃyutta 利得与供养相应 (SN 17, 157-187)/6.4 Catutthavagga 第四品 (SN 17.24-31, 180-187)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.4.1 Bhindisutta 割截 (SN 17.24, 180)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Catutthavaggo

1. Bhindisuttaṃ

180. Sāvatthiyaṃ viharati…pe… “dāruṇo, bhikkhave, lābhasakkārasiloko. Lābhasakkārasilokena abhibhūto pariyādiṇṇacitto, bhikkhave, devadatto saṅghaṃ bhindi. Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko…pe… sikkhitabban”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第四品

［三一］ 第一 割截

一 [那时，世尊]住在舍卫城。

二 “诸位比丘！利得、供养和声誉，是非常可怕的……

三 诸位比丘！被利得、供养和声誉所击败，心被它们完全占据的提婆达多，破坏了僧团。

四 诸位比丘！像这样，利得、供养和声誉，是非常可怕的……

五 诸位比丘！你们应当这样修学。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/6. Lābhasakkārasaṃyutta 利得与供养相应 (SN 17, 157-187)/6.4 Catutthavagga 第四品 (SN 17.24-31, 180-187)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.4.2 Kusalamūlasutta 根 (SN 17.25, 181)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Kusalamūlasuttaṃ

181. Sāvatthiyaṃ viharati…pe… “dāruṇo, bhikkhave, lābhasakkārasiloko. Lābhasakkārasilokena abhibhūtassa pariyādiṇṇacittassa, bhikkhave, devadattassa kusalamūlaṃ samucchedamagamā. Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko…pe… sikkhitabban”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［三二］ 第二 根

一 [那时，世尊]住在舍卫城。

二 “诸位比丘！利得、供养和声誉，是非常可怕的……

三 诸位比丘！被利得、供养和声誉所击败，心被它们完全占据的提婆达多，他的善根彻底断绝了。

四 诸位比丘！像这样，利得、供养和声誉，是非常可怕的……

五 诸位比丘！你们应当这样修学。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/6. Lābhasakkārasaṃyutta 利得与供养相应 (SN 17, 157-187)/6.4 Catutthavagga 第四品 (SN 17.24-31, 180-187)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.4.3 Kusaladhammasutta 法 (SN 17.26, 182)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Kusaladhammasuttaṃ

182. Sāvatthiyaṃ viharati…pe… “dāruṇo, bhikkhave, lābhasakkārasiloko. Lābhasakkārasilokena abhibhūtassa pariyādiṇṇacittassa, bhikkhave, devadattassa kusalo dhammo samucchedamagamā. Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko…pe… sikkhitabban”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

［三三］ 第三 法

一 [那时，世尊]住在舍卫城。

二 “诸位比丘！利得、供养和声誉，是非常可怕的……

三 诸位比丘！被利得、供养和声誉所击败，心被它们完全占据的提婆达多，他的善法彻底断绝了。

四 诸位比丘！像这样，利得、供养和声誉，是非常可怕的……

五 诸位比丘！你们应当这样修学。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/6. Lābhasakkārasaṃyutta 利得与供养相应 (SN 17, 157-187)/6.4 Catutthavagga 第四品 (SN 17.24-31, 180-187)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.4.4 Sukkadhammasutta 白 (SN 17.27, 183)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Sukkadhammasuttaṃ

183. Sāvatthiyaṃ viharati…pe… “dāruṇo, bhikkhave, lābhasakkārasiloko. Lābhasakkārasilokena abhibhūtassa pariyādiṇṇacittassa, bhikkhave, devadattassa sukko dhammo samucchedamagamā. Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko…pe… sikkhitabban”ti. Catutthaṃ.

☸---------------------------------------------------------------------

［三四］ 第四 白

一 那时，世尊住在舍卫城。

二 “诸位比丘！利得、供养和声誉，是非常可怕的……

三 诸位比丘！被利得、供养和声誉所击败，心被它们完全占据的提婆达多，他的白法（清净之法）彻底断绝了。

四 诸位比丘！像这样，利得、供养和声誉，是非常可怕的……

五 诸位比丘！你们应当这样修学。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/6. Lābhasakkārasaṃyutta 利得与供养相应 (SN 17, 157-187)/6.4 Catutthavagga 第四品 (SN 17.24-31, 180-187)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.4.5 Acirapakkantasutta 离去 (SN 17.28, 184)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Acirapakkantasuttaṃ

184. Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate acirapakkante devadatte. Tatra kho bhagavā devadattaṃ ārabbha bhikkhū āmantesi – “attavadhāya, bhikkhave, devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi”.

“Seyyathāpi, bhikkhave, kadalī attavadhāya phalaṃ deti, parābhavāya phalaṃ deti; evameva kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi.

“Seyyathāpi, bhikkhave, veḷu attavadhāya phalaṃ deti, parābhavāya phalaṃ deti; evameva kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi.

“Seyyathāpi, bhikkhave, naḷo attavadhāya phalaṃ deti, parābhavāya phalaṃ deti; evameva kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi.

“Seyyathāpi, bhikkhave, assatarī attavadhāya gabbhaṃ gaṇhāti, parābhavāya gabbhaṃ gaṇhāti; evameva kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi. Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko. Evañhi vo, bhikkhave, sikkhitabban”ti.

Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

“Phalaṃ ve kadaliṃ hanti, phalaṃ veḷuṃ phalaṃ naḷaṃ;

Sakkāro kāpurisaṃ hanti, gabbho assatariṃ yathāti”. pañcamaṃ;

☸---------------------------------------------------------------------

［三五］ 第五 离去

一 那时，世尊在王舍城的灵鹫山，在提婆达多离去后不久，住在那里。

二 那时，世尊针对提婆达多的事情，对诸位比丘说：

三 “诸位比丘！为了自身的毁灭，提婆达多生起了利得、供养和声誉；为了自身的衰败，提婆达多生起了利得、供养和声誉。

四 诸位比丘！譬如芭蕉，结出果实，是为了自身的毁灭；结出果实，是为了自身的衰败。诸位比丘！同样地，为了自身的毁灭，提婆达多生起了利得、供养和声誉；为了自身的衰败，提婆达多生起了利得、供养和声誉。

五 诸位比丘！譬如竹子，生出果实，是为了自身的毁灭；生出果实，是为了自身的衰败。诸位比丘！同样地，为了自身的毁灭，提婆达多生起了利得、供养和声誉；为了自身的衰败，提婆达多生起了利得、供养和声誉。

六 诸位比丘！譬如芦苇，生出果实，是为了自身的毁灭；生出果实，是为了自身的衰败。诸位比丘！同样地，为了自身的毁灭，提婆达多生起了利得、供养和声誉；为了自身的衰败，提婆达多生起了利得、供养和声誉。

七 诸位比丘！譬如骡子，怀了孕，是为了自身的毁灭；怀了孕，是为了自身的衰败。诸位比丘！同样地，为了自身的毁灭，提婆达多生起了利得、供养和声誉；为了自身的衰败，提婆达多生起了利得、供养和声誉。

八 诸位比丘！像这样，利得、供养和声誉，是非常可怕的……

九 诸位比丘！你们应当这样修学。”

一〇 世尊这样说后，善逝说完这些，老师接着又说道：

芭蕉结果自毁灭，

竹苇结果自灭亡，

供养毁掉卑劣人，

如骡怀孕自死亡。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/6. Lābhasakkārasaṃyutta 利得与供养相应 (SN 17, 157-187)/6.4 Catutthavagga 第四品 (SN 17.24-31, 180-187)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.4.6 Pañcarathasatasutta 车 (SN 17.29, 185)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Pañcarathasatasuttaṃ

185. Rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena devadattassa ajātasattukumāro pañcahi rathasatehi sāyaṃ pātaṃ upaṭṭhānaṃ gacchati, pañca ca thālipākasatāni bhattābhihāro abhiharīyati. Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – “devadattassa, bhante, ajātasattukumāro pañcahi rathasatehi sāyaṃ pātaṃ upaṭṭhānaṃ gacchati, pañca ca thālipākasatāni bhattābhihāro abhiharīyatī”ti. “Mā, bhikkhave, devadattassa lābhasakkārasilokaṃ pihayittha. Yāvakīvañca, bhikkhave, devadattassa ajātasattukumāro pañcahi rathasatehi sāyaṃ pātaṃ upaṭṭhānaṃ gamissati, pañca ca thālipākasatāni bhattābhihāro āharīyissati, hāniyeva, bhikkhave, devadattassa pāṭikaṅkhā kusalesu dhammesu, no vuddhi”.

“Seyyathāpi, bhikkhave, caṇḍassa kukkurassa nāsāya pittaṃ bhindeyyuṃ, evañhi so, bhikkhave, kukkuro bhiyyosomattāya caṇḍataro assa; evameva, bhikkhave, yāvakīvañca devadattassa ajātasattukumāro pañcahi rathasatehi sāyaṃ pātaṃ upaṭṭhānaṃ gamissati, pañca ca thālipākasatāni bhattābhihāro āharīyissati, hāniyeva, bhikkhave, devadattassa pāṭikaṅkhā kusalesu dhammesu, no vuddhi. Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko…pe… evañhi vo, bhikkhave, sikkhitabban”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［三六］ 第六 车

一 那时，世尊住在王舍城的竹林迦兰陀迦园（意为松鼠喂食处）。

二 那时，阿阇世王子为了（侍奉）提婆达多，每天早晚都乘坐五百辆车去看望他，并且带来五百盘煮好的食物作为供养。

三 这时，有许多比丘来到世尊那里，到了之后，顶礼世尊，然后坐在一边。

四 坐在一边的那些比丘对世尊说：“大德！阿阇世王子为了提婆达多，每天早晚都乘坐五百辆车去看望他，带来五百盘煮好的食物作为供养。”

五 “诸位比丘！不要羡慕提婆达多的利得、供养和声誉。诸位比丘！只要阿阇世王子还为了提婆达多，每天早晚乘坐五百辆车去看望他，带来五百盘煮好的食物作为供养，诸位比丘！这对提婆达多来说，只能预期其善法会衰减，而不会增长。

六 诸位比丘！譬如去招惹一条凶猛的狗的鼻子（原文pittaṃ bhindeyyuṃ可能指激怒、刺激），那条狗只会因此变得更加凶猛。诸位比丘！同样地，只要阿阇世王子还为了提婆达多，每天早晚乘坐五百辆车去看望他，带来五百盘煮好的食物作为供养，诸位比丘！这对提婆达多来说，只能预期其善法会衰减，而不会增长。

七 诸位比丘！像这样，利得、供养和声誉，是非常可怕的……

八 诸位比丘！你们应当这样修学。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/6. Lābhasakkārasaṃyutta 利得与供养相应 (SN 17, 157-187)/6.4 Catutthavagga 第四品 (SN 17.24-31, 180-187)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.4.7 Mātusutta 母 (SN 17.30, 186)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Mātusuttaṃ

186. Sāvatthiyaṃ viharati…pe… “dāruṇo, bhikkhave, lābhasakkārasiloko kaṭuko pharuso antarāyiko anuttarassa yogakkhemassa adhigamāya. Idhāhaṃ, bhikkhave, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – ‘na cāyamāyasmā mātupi hetu sampajānamusā bhāseyyā’ti. Tamenaṃ passāmi aparena samayena lābhasakkārasilokena abhibhūtaṃ pariyādiṇṇacittaṃ sampajānamusā bhāsantaṃ. Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko kaṭuko pharuso antarāyiko anuttarassa yogakkhemassa adhigamāya. Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘uppannaṃ lābhasakkārasilokaṃ pajahissāma. Na ca no uppanno lābhasakkārasiloko cittaṃ pariyādāya ṭhassatī’ti. Evañhi vo, bhikkhave, sikkhitabban”ti. Sattamaṃ.

☸---------------------------------------------------------------------

［三七］ 第七 母

一 那时，世尊住在舍卫城。

二 “诸位比丘！利得、供养和声誉，是非常可怕、猛烈而粗暴的，是证达无上安稳（涅槃）的障碍。

三 诸位比丘！在这里，我以我的心了知某些人的心，知道：‘这位尊者即使是为了母亲，也不会故意说谎。’ 但过些时候，我看到他被利得、供养和声誉所击败，心被它们完全占据，而故意说谎。

四 诸位比丘！像这样，利得、供养和声誉，是非常可怕、猛烈而粗暴的，是证达无上安稳的障碍。

五 诸位比丘！所以应当这样修学：‘我们应当舍弃已经生起的利得、供养和声誉，并且（要确保）未生起的利得、供养和声誉，不会控制我们的心而持续存在。’

六 诸位比丘！你们应当这样修学。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/6. Lābhasakkārasaṃyutta 利得与供养相应 (SN 17, 157-187)/6.4 Catutthavagga 第四品 (SN 17.24-31, 180-187)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.4.8--13 Pitusuttādichakka 父等六法 (SN 17.31, 187)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8-13. Pitusuttādichakkaṃ

187. Sāvatthiyaṃ viharati…pe… “dāruṇo, bhikkhave, lābhasakkārasiloko kaṭuko pharuso antarāyiko anuttarassa yogakkhemassa adhigamāya. Idhāhaṃ, bhikkhave, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – ‘na cāyamāyasmā pitupi hetu…pe… bhātupi hetu… bhaginiyāpi hetu… puttassapi hetu… dhītuyāpi hetu… pajāpatiyāpi hetu sampajānamusā bhāseyyā’ti. Tamenaṃ passāmi aparena samayena lābhasakkārasilokena abhibhūtaṃ pariyādiṇṇacittaṃ sampajānamusā bhāsantaṃ. Evaṃ dāruṇo kho, bhikkhave, lābhasakkārasiloko kaṭuko pharuso antarāyiko anuttarassa yogakkhemassa adhigamāya. Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘uppannaṃ lābhasakkārasilokaṃ pajahissāma, na ca no uppanno lābhasakkārasiloko cittaṃ pariyādāya ṭhassatī’ti. Evañhi vo, bhikkhave, sikkhitabban”ti. Terasamaṃ.

Catuttho vaggo.

Tassuddānaṃ –

Bhindi mūlaṃ duve dhammā, pakkantaṃ ratha mātari;

Pitā bhātā ca bhaginī, putto dhītā pajāpatīti.

Lābhasakkārasaṃyuttaṃ samattaṃ.

☸---------------------------------------------------------------------

［三八～四三］ 第八 父、第九 兄弟、第十 姊妹、第十一 子、第十二 女、第十三 妻。

一 [那时，世尊]住在舍卫城。

二 “诸位比丘！利得、供养和声誉，是非常可怕、猛烈、粗暴的，是证达无上安稳的障碍。

三 诸位比丘！在这里，我以我的心了知某些人的心，知道：这位尊者

［三八］ 即使是为了父亲……

［三九］ 即使是为了兄弟……

［四〇］ 即使是为了姊妹……

［四一］ 即使是为了儿子……

［四二］ 即使是为了女儿……

［四三］ 即使是为了妻子，也不会故意说谎。 但过些时候，我看到这个人被利得、供养和声誉所击败，心被它们完全占据，而故意说谎。

四 诸位比丘！像这样，利得、供养和声誉，是非常可怕、猛烈、粗暴的，是证达无上安稳的障碍。

五 诸位比丘！确实，你们应当这样修学：‘我们应当舍弃已经生起的利得、供养和声誉，并且（要确保）未生起的利得、供养和声誉，心不被它们控制而持续存在。’

六 诸位比丘！你们应当这样修学。”

此颂曰：

割截根与法二种，

离去车与母，

父兄弟姊妹，

以及子女妻。

利得与供养相应 终

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/7. Rāhulasaṃyutta 罗睺罗相应 (SN 18, 188-201)/7.1 Paṭhamavagga 第一品 (SN 18.1-10, 188-197)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.1.1 Cakkhusutta 眼 (SN 18.1, 188)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Rāhulasaṃyuttaṃ

罗睺罗相应

1. Paṭhamavaggo

第一品

1. Cakkhusuttaṃ

眼

188. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.

如是我闻。那时，世尊住在舍卫城的祇树给孤独园。

Atha kho āyasmā rāhulo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

那时，尊者罗睺罗来到世尊那里。到了之后，顶礼世尊，然后坐在一边。

Ekamantaṃ nisinno kho āyasmā rāhulo bhagavantaṃ etadavoca –

坐在一边的罗睺罗对世尊说：

“sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.

“善哉，大德！请世尊为我简略地说说佛法，我听闻世尊的教法后，愿能独自隐居，不放逸，热忱、精进地安住。”

“Taṃ kiṃ maññasi, rāhula, cakkhuṃ niccaṃ vā aniccaṃ vā”ti?

➊ “罗睺罗！你认为如何？眼是常还是无常？”

“Aniccaṃ, bhante”.

“大德！是无常。”

“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?

“那无常的是苦还是乐？”

“Dukkhaṃ, bhante”.

“大德！是苦。”

“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti?

“那无常的、苦的、变易法，认为‘这是我的，这是我，这是我的自我’，这样看待它合适吗？”

“No hetaṃ, bhante”.

“大德！不合适。”

“Sotaṃ niccaṃ vā aniccaṃ vā”ti?

➋ “耳是常还是无常？”

“Aniccaṃ, bhante”…pe….

“大德！是无常。”...（中间部分省略，类推）...“那无常的、苦的、变易法，认为‘这是我的，这是我，这是我的自我’，这样看待它合适吗？”“大德！不合适。”

“Ghānaṃ niccaṃ vā aniccaṃ vā”ti?

➌ “鼻是常还是无常？”

“Aniccaṃ, bhante”…pe…

“大德！是无常。”...（中间部分省略，类推）...“那无常的、苦的、变易法，认为‘这是我的，这是我，这是我的自我’，这样看待它合适吗？”“大德！不合适。”

“jivhā niccā vā aniccā vā”ti?

➍ “舌是常还是无常？”

“Aniccā, bhante”…pe…

“大德！是无常。”...（中间部分省略，类推）...“那无常的、苦的、变易法，认为‘这是我的，这是我，这是我的自我’，这样看待它合适吗？”“大德！不合适。”

“kāyo nicco vā anicco vā”ti?

➎ “身是常还是无常？”

“Anicco, bhante” …pe…

“大德！是无常。”...（中间部分省略，类推）...“那无常的、苦的、变易法，认为‘这是我的，这是我，这是我的自我’，这样看待它合适吗？”“大德！不合适。”

“mano nicco vā anicco vā”ti?

➏ “意是常还是无常？”

“Anicco, bhante”.

“大德！是无常。”

“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?

“那无常的是苦还是乐？”

“Dukkhaṃ, bhante”.

“大德！是苦。”

“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti?

“那无常的、苦的、变易法，认为‘这是我的，这是我，这是我的自我’，这样看待它合适吗？”

“No hetaṃ, bhante”.

“大德！不合适。”

“Evaṃ passaṃ, rāhula, sutavā ariyasāvako cakkhusmimpi nibbindati …pe… sotasmimpi nibbindati… ghānasmimpi nibbindati… jivhāyapi nibbindati… kāyasmimpi nibbindati… manasmimpi nibbindati;

“罗睺罗！多闻的圣弟子，这样观察后：‘➊ 对眼感到厌离，...（省略）...➋ 对耳感到厌离，➌ 对鼻感到厌离，➍ 对舌感到厌离，➎ 对身感到厌离，➏ 对意感到厌离。’

nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.

因为厌离而离欲；因为离欲而解脱；在解脱时，生起‘已解脱’的智慧。

‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti. Paṭhamaṃ.

他了知：‘生死已尽，梵行已立，所作已办，不再有后世的存在！’”第一经。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/7. Rāhulasaṃyutta 罗睺罗相应 (SN 18, 188-201)/7.1 Paṭhamavagga 第一品 (SN 18.1-10, 188-197)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.1.2 Rūpasutta 色 (SN 18.2, 189)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Rūpasuttaṃ

189. Sāvatthiyaṃ viharati…pe… “taṃ kiṃ maññasi, rāhula, rūpā niccā vā aniccā vā”ti? “Aniccā, bhante”…pe… saddā… gandhā… rasā… phoṭṭhabbā… dhammā niccā vā aniccā vāti? “Aniccā, bhante”…pe… “evaṃ passaṃ, rāhula, sutavā ariyasāvako rūpesupi nibbindati… saddesupi nibbindati… gandhesupi nibbindati… rasesupi nibbindati… phoṭṭhabbesupi nibbindati… dhammesupi nibbindati; nibbindaṃ virajjati…pe… pajānātī”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［二］ 第二 色

一 [那时，世尊]住在舍卫城。

二 “罗睺罗！你认为如何？色是常还是无常？”

“大德！是无常。” ...（重复之前的问答模式：无常是苦还是乐？苦。那无常、苦、变易法，适合看作是我、我所吗？不适合。）...

三～六 “声是（常还是无常）？……香是……味是……触是……” ...（回答和后续问答同上）...

七 “法是常还是无常？”

“大德！是无常。” ...（后续问答同上）...

八 “罗睺罗！多闻的圣弟子，这样观察后：对色感到厌离，对声……对香……对味……对触……对法感到厌离。

九 因为厌离……（离欲、解脱）……他了知……（生死已尽等）。”第二经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/7. Rāhulasaṃyutta 罗睺罗相应 (SN 18, 188-201)/7.1 Paṭhamavagga 第一品 (SN 18.1-10, 188-197)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.1.3 Viññāṇasutta 识 (SN 18.3, 190)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Viññāṇasuttaṃ

190. Sāvatthiyaṃ viharati…pe… “taṃ kiṃ maññasi, rāhula, cakkhuviññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”…pe… “sotaviññāṇaṃ…pe… ghānaviññāṇaṃ… jivhāviññāṇaṃ… kāyaviññāṇaṃ… manoviññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante” …pe… “evaṃ passaṃ, rāhula, sutavā ariyasāvako cakkhuviññāṇasmimpi nibbindati…pe… sotaviññāṇasmimpi nibbindati… ghānaviññāṇasmimpi nibbindati… jivhāviññāṇasmimpi nibbindati… kāyaviññāṇasmimpi nibbindati… manoviññāṇasmimpi nibbindati; nibbindaṃ virajjati…pe… pajānātī”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

［三］ 第三 识

一 [那时，世尊]住在舍卫城。

二 “罗睺罗！你认为如何？眼识是常还是无常？”

“大德！是无常。” ...（后续问答同前）...

三～六 “耳识、（是常还是无常？）……鼻识……舌识……身识是……” ...（回答和后续问答同上）...

七 “意识是常还是无常？”

“大德！是无常。” ...（后续问答同上）...

八 “罗睺罗！多闻的圣弟子，这样观察后：对眼识感到厌离，对耳识感到厌离，对鼻识……对舌识……对身识……对意识感到厌离。

九 “因为厌离……（离欲、解脱）……他了知……（生死已尽等）。”第三经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/7. Rāhulasaṃyutta 罗睺罗相应 (SN 18, 188-201)/7.1 Paṭhamavagga 第一品 (SN 18.1-10, 188-197)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.1.4 Samphassasutta 触 (SN 18.4, 191)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Samphassasuttaṃ

191. Sāvatthiyaṃ viharati…pe… “taṃ kiṃ maññasi, rāhula, cakkhusamphasso nicco vā anicco vā”ti? “Anicco, bhante”…pe… “sotasamphasso…pe… ghānasamphasso… jivhāsamphasso… kāyasamphasso… manosamphasso nicco vā anicco vā”ti? “Anicco, bhante”…pe… “evaṃ passaṃ, rāhula, sutavā ariyasāvako cakkhusamphassasmimpi nibbindati…pe… sotasamphassasmimpi nibbindati… ghānasamphassasmimpi nibbindati… jivhāsamphassasmimpi nibbindati… kāyasamphassasmimpi nibbindati… manosamphassasmimpi nibbindati; nibbindaṃ virajjati…pe… pajānātī”ti. Catutthaṃ.

☸---------------------------------------------------------------------

［四］ 第四 触

一 [那时，世尊]住在舍卫城。

二 “罗睺罗！你认为如何？眼触是常还是无常？”

“大德！是无常。” ...（后续问答同前）...

二～七 “耳触……鼻触……舌触……身触……意触是常还是无常？”

“大德！是无常。” ...（后续问答同上）...

八 “罗睺罗！多闻的圣弟子，这样观察后：对眼触感到厌离，对耳触……鼻触……舌触……身触……意触感到厌离。

九 因为厌离……（离欲、解脱）……他了知……（生死已尽等）。”第四经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/7. Rāhulasaṃyutta 罗睺罗相应 (SN 18, 188-201)/7.1 Paṭhamavagga 第一品 (SN 18.1-10, 188-197)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.1.5 Vedanāsutta 受 (SN 18.5, 192)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Vedanāsuttaṃ

192. Sāvatthiyaṃ viharati…pe… “taṃ kiṃ maññasi, rāhula, cakkhusamphassajā vedanā niccā vā aniccā vā”ti? “Aniccā, bhante”…pe… “sotasamphassajā vedanā…pe… ghānasamphassajā vedanā… jivhāsamphassajā vedanā… kāyasamphassajā vedanā… manosamphassajā vedanā niccā vā aniccā vā”ti? “Aniccā, bhante”…pe… “evaṃ passaṃ, rāhula, sutavā ariyasāvako cakkhusamphassajāya vedanāyapi nibbindati…pe… sota… ghāna… jivhā… kāya… manosamphassajāya vedanāyapi nibbindati…pe… pajānātī”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

［五］ 第五 受

一 [那时，世尊]住在舍卫城。

二 “罗睺罗！你认为如何？由眼触所生的感受是常还是无常？”

“大德！是无常。” ...（后续问答同前）...

三～六 “由耳触所生的感受……由鼻触所生的感受……由舌触所生的感受……由身触所生的感受……由意触所生的感受是常还是无常？”

“大德！是无常。” ...（后续问答同上）...

七～八 “罗睺罗！多闻的圣弟子，这样观察后：对由眼触所生的感受感到厌离，对由耳（触）……鼻（触）……舌（触）……身（触）……意触所生的感受感到厌离……他了知……（生死已尽等）。”第五经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/7. Rāhulasaṃyutta 罗睺罗相应 (SN 18, 188-201)/7.1 Paṭhamavagga 第一品 (SN 18.1-10, 188-197)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.1.6 Saññāsutta 想 (SN 18.6, 193)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Saññāsuttaṃ

193. Sāvatthiyaṃ viharati…pe… “taṃ kiṃ maññasi, rāhula, rūpasaññā niccā vā aniccā vā”ti? “Aniccā, bhante”…pe… “saddasaññā…pe… gandhasaññā… rasasaññā… phoṭṭhabbasaññā… dhammasaññā niccā vā aniccā vā”ti? “Aniccā, bhante”…pe… “evaṃ passaṃ, rāhula, sutavā ariyasāvako rūpasaññāyapi nibbindati…pe… saddasaññāyapi nibbindati… gandhasaññāyapi nibbindati… rasasaññāyapi nibbindati… phoṭṭhabbasaññāyapi nibbindati… dhammasaññāyapi nibbindati…pe… pajānātī”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［六］ 第六 想

一 [那时，世尊]住在舍卫城。

二 “罗睺罗！你认为如何？色想是常还是无常？”

“大德！是无常。” ...（后续问答同前）...

三～七 “声想……香想……味想……触想……法想是常还是无常？”

“大德！是无常。” ...（后续问答同上）...

八～九 “罗睺罗！多闻的圣弟子，这样观察后：对色想感到厌离，对声想……香想……味想……触想……法想感到厌离……他了知……（生死已尽等）。”第六经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/7. Rāhulasaṃyutta 罗睺罗相应 (SN 18, 188-201)/7.1 Paṭhamavagga 第一品 (SN 18.1-10, 188-197)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.1.7 Sañcetanāsutta 思 (SN 18.7, 194)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Sañcetanāsuttaṃ

194. Sāvatthiyaṃ viharati…pe… “taṃ kiṃ maññasi, rāhula, rūpasañcetanā niccā vā aniccā vā”ti? “Aniccā, bhante”…pe… “saddasañcetanā…pe… gandhasañcetanā… rasasañcetanā … phoṭṭhabbasañcetanā… dhammasañcetanā niccā vā aniccā vā”ti? “Aniccā, bhante”…pe… “evaṃ passaṃ, rāhula, sutavā ariyasāvako rūpasañcetanāyapi nibbindati…pe… saddasañcetanāyapi nibbindati… gandhasañcetanāyapi nibbindati… rasasañcetanāyapi nibbindati… phoṭṭhabbasañcetanāyapi nibbindati… dhammasañcetanāyapi nibbindati…pe… pajānātī”ti. Sattamaṃ.

☸---------------------------------------------------------------------

［七］ 第七 思

一 那时，世尊住在舍卫城。

二 “罗睺罗！你认为如何？色思（对色的意图或意志）是常还是无常？”

“大德！是无常。” ...（后续问答同前）...

三～七 “声思……香思……味思……触思……法思是常还是无常？”“大德！是无常。” ...（后续问答同上）...

八～九 “罗睺罗！多闻的圣弟子，这样观察后：对色思感到厌离，对声思……香思……味思……触思感到厌离，对法思感到厌离……他了知……（生死已尽等）。”第七经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/7. Rāhulasaṃyutta 罗睺罗相应 (SN 18, 188-201)/7.1 Paṭhamavagga 第一品 (SN 18.1-10, 188-197)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.1.8 Taṇhāsutta 爱 (SN 18.8, 195)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Taṇhāsuttaṃ

195. Sāvatthiyaṃ viharati…pe… “taṃ kiṃ maññasi, rāhula, rūpataṇhā niccā vā aniccā vā”ti? “Aniccā, bhante”…pe… “saddataṇhā…pe… gandhataṇhā… rasataṇhā… phoṭṭhabbataṇhā… dhammataṇhā niccā vā aniccā vā”ti? “Aniccā, bhante”…pe… “evaṃ passaṃ, rāhula, sutavā ariyasāvako rūpataṇhāyapi nibbindati…pe… saddataṇhāyapi nibbindati… gandhataṇhāyapi nibbindati… rasataṇhāyapi nibbindati… phoṭṭhabbataṇhāya nibbindati… dhammataṇhāyapi nibbindati …pe… pajānātī”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［八］ 第八 爱

一 [那时，世尊]住在舍卫城。

二 “罗睺罗！你认为如何？色爱（对色的渴爱）是常还是无常？”

“大德！是无常。” ...（后续问答同前）...

三～七 “声爱……香爱……味爱……触爱……法爱是常还是无常？”

“大德！是无常。” ...（后续问答同上）...

八～九 “罗睺罗！多闻的圣弟子，这样观察后：对色爱感到厌离，对声爱……香爱……味爱……触爱……法爱感到厌离……他了知……（生死已尽等）。”第八经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/7. Rāhulasaṃyutta 罗睺罗相应 (SN 18, 188-201)/7.1 Paṭhamavagga 第一品 (SN 18.1-10, 188-197)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.1.9 Dhātusutta 界 (SN 18.9, 196)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Dhātusuttaṃ

196. Sāvatthiyaṃ viharati…pe… “taṃ kiṃ maññasi, rāhula, pathavīdhātu niccā vā aniccā vā”ti? “Aniccā, bhante”…pe… “āpodhātu…pe… tejodhātu… vāyodhātu… ākāsadhātu… viññāṇadhātu niccā vā aniccā vā”ti? “Aniccā, bhante”…pe… “evaṃ passaṃ, rāhula, sutavā ariyasāvako pathavīdhātuyāpi nibbindati…pe… āpodhātuyāpi nibbindati… tejodhātuyāpi nibbindati… vāyodhātuyāpi nibbindati… ākāsadhātuyāpi nibbindati… viññāṇadhātuyāpi nibbindati…pe… pajānātī”ti. Navamaṃ.

☸---------------------------------------------------------------------

［九］ 第九 界

一 [那时，世尊]住在舍卫城。

二 “罗睺罗！你认为如何？地界是常还是无常？”

“大德！是无常。” ...（后续问答同前）...

三～七 “水界……火界……风界……空界……识界是常还是无常？”

“大德！是无常。” ...（后续问答同上）...

八～九 “罗睺罗！多闻的圣弟子，这样观察后：对地界感到厌离，对水界……火界……风界……空界……识界感到厌离……他了知……（生死已尽等）。”第九经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/7. Rāhulasaṃyutta 罗睺罗相应 (SN 18, 188-201)/7.1 Paṭhamavagga 第一品 (SN 18.1-10, 188-197)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.1.10 Khandhasutta 蕴 (SN 18.10, 197)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Khandhasuttaṃ

197. Sāvatthiyaṃ viharati…pe… “taṃ kiṃ maññasi, rāhula, rūpaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”…pe… “vedanā…pe… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”…pe… “evaṃ passaṃ, rāhula, sutavā ariyasāvako rūpasmimpi nibbindati…pe… vedanāyapi nibbindati… saññāyapi nibbindati… saṅkhāresupi nibbindati… viññāṇasmimpi nibbindati; nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti. Dasamaṃ.

Paṭhamo vaggo.

Tassuddānaṃ –

Cakkhu rūpañca viññāṇaṃ, samphasso vedanāya ca;

Saññā sañcetanā taṇhā, dhātu khandhena te dasāti.

☸---------------------------------------------------------------------

［一］ 第十 蕴

一 ［那时世尊］住在舍卫城的因缘。

二 “罗睺罗！你对此怎么想呢？色是常还是无常？”

“大德！是无常。”

三～六 “受、想、行、识是常还是无常？”

“大德！是无常。”

七 “罗睺罗！多闻的圣弟子，像这样看待：对色生起厌离心，对受生起厌离心，对想生起厌离心，

对行生起厌离心，对识生起厌离心。

八 生起厌离心、离贪、解脱，于解脱生起解脱之智，应当知道：‘生已尽、梵行已立、应作已作，

不再有来生。’ ”

此颂曰：

眼色以及识 乃至于受触

想思并至爱 界蕴等为十

慢离等谓品

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/7. Rāhulasaṃyutta 罗睺罗相应 (SN 18, 188-201)/7.2 Dutiyavagga 第二品 (SN 18.11-14, 198-201)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.2.1 Cakkhusutta 眼 (SN 18.11, 198)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyavaggo

1. Cakkhusuttaṃ

198. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati. Atha kho āyasmā rāhulo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ rāhulaṃ bhagavā etadavoca – “taṃ kiṃ maññasi, rāhula, cakkhuṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”. “Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ, bhante”. “Sotaṃ…pe… ghānaṃ… jivhā… kāyo… mano nicco vā anicco vā”ti? “Anicco, bhante”. “Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ, bhante”. “Evaṃ passaṃ, rāhula, sutavā ariyasāvako cakkhusmimpi nibbindati…pe… sotasmimpi nibbindati… ghānasmimpi nibbindati … jivhāyapi nibbindati… kāyasmimpi nibbindati… manasmimpi nibbindati; nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti. Etena peyyālena dasa suttantā kātabbā. Paṭhamaṃ.

☸---------------------------------------------------------------------

第二 界蕴品

［一一］ 第一 眼

一 如是我闻。一时，世尊住在舍卫城。

二 那时，尊者罗睺罗来到世尊面前。到了之后，礼敬世尊，坐在一旁。世尊这样说

对坐在一旁的尊者罗睺罗道：

三 “罗睺罗！你对此怎么想呢？眼是常还是无常？”

“大德！是无常。”

四 “无常的是苦还是乐呢？”

“大德！是苦。”

五 认为‘无常而苦、是变易之法，’并把它看作‘这是我所拥有的’、‘这是我’、‘这是我的本体’，

这样恰当吗？”

“大德！不恰当。”

六～一七 “耳、鼻、舌、身……

一八 “意是常还是无常？”

“大德！是无常。”

一九 “无常的是苦还是乐呢？”

“大德！是苦。”

二〇 认为‘无常而苦、是变易之法，’并把它看作‘这是我所拥有的’、‘这是我’、‘这是我的本体’，

这样恰当吗？”

“大德！不恰当。”

二一 “罗睺罗！多闻的圣弟子，像这样看待：对眼生起厌离心，对耳、对鼻、对舌、对身

生起厌离心。

二二 生起厌离心、离贪、解脱、于解脱生起‘解脱’之智，了知‘生已尽、梵行已立，应

作已作，不再有来生。’ ”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/7. Rāhulasaṃyutta 罗睺罗相应 (SN 18, 188-201)/7.2 Dutiyavagga 第二品 (SN 18.11-14, 198-201)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.2.2--10 Rūpādisuttanavaka 色等九法 (SN 18.12, 199)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2-10. Rūpādisuttanavakaṃ

199. Sāvatthiyaṃ viharati…pe… “taṃ kiṃ maññasi, rāhula, rūpā niccā vā aniccā vā”ti? “Aniccā, bhante”…pe… saddā… gandhā… rasā… phoṭṭhabbā… dhammā….

“Cakkhuviññāṇaṃ…pe… sotaviññāṇaṃ… ghānaviññāṇaṃ… jivhāviññāṇaṃ… kāyaviññāṇaṃ… manoviññāṇaṃ….

“Cakkhusamphasso…pe… sotasamphasso… ghānasamphasso… jivhāsamphasso… kāyasamphasso… manosamphasso….

“Cakkhusamphassajā vedanā…pe… sotasamphassajā vedanā… ghānasamphassajā vedanā… jivhāsamphassajā vedanā… kāyasamphassajā vedanā… manosamphassajā vedanā….

“Rūpasaññā…pe… saddasaññā… gandhasaññā… rasasaññā… phoṭṭhabbasaññā… dhammasaññā….

“Rūpasañcetanā…pe… saddasañcetanā… gandhasañcetanā… rasasañcetanā… phoṭṭhabbasañcetanā… dhammasañcetanā….

“Rūpataṇhā …pe… saddataṇhā… gandhataṇhā… rasataṇhā… phoṭṭhabbataṇhā… dhammataṇhā….

“Pathavīdhātu…pe… āpodhātu… tejodhātu… vāyodhātu… ākāsadhātu … viññāṇadhātu….

“Rūpaṃ …pe… vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā”ti? Aniccaṃ, bhante…pe… evaṃ passaṃ rāhula…pe… nāparaṃ itthattāyāti pajānātīti. Dasamaṃ.

☸---------------------------------------------------------------------

［一二～三］ 第二～第十

一 那时，世尊住在舍卫城的因缘。

二 “罗睺罗！你对此怎么想呢？

［一二］ 第二 色

三～五 色是常还是无常？”

“大德！是无常。”

六～二〇 “声、香、味、触、法……

［一三］ 第三 识

三～二〇 “眼识、耳识、鼻识、舌识、身识、意识……

［一四］ 第四 触

三～二〇 “眼触、耳触、鼻触、舌触、身触、意触……

［一五］ 第五 受

三～二〇 “眼触所生之受、耳触所生之受、鼻触所生之受、舌触所生之受、身触所生

之受、意触所生之受……

［一六］ 第六 想

三～二〇 “色想、声想、香想、味想、触想、法想……

［一七］ 第七 思

三～二〇 “色思、声思、香思、味思、触思、法思……

［一八］ 第八 爱

三～二〇 “色爱、声爱、香爱、味爱、触爱、法爱……

［一九］ 第九 界

三～二〇 “地界、水界、火界、风界、空界、识界……

［二］ 第十 蕴

三～二〇 “色、受、想、行、识是常还是无常？”

“大德！是无常。”

三～二二 “罗睺罗！像这样看待……了知不再有来生。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/7. Rāhulasaṃyutta 罗睺罗相应 (SN 18, 188-201)/7.2 Dutiyavagga 第二品 (SN 18.11-14, 198-201)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.2.11 Anusayasutta 随眠 (SN 18.13, 200)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Anusayasuttaṃ

200. Sāvatthiyaṃ viharati. Atha kho āyasmā rāhulo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā rāhulo bhagavantaṃ etadavoca – “kathaṃ nu kho, bhante, jānato kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti? “Yaṃ kiñci, rāhula, rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati. Yā kāci vedanā…pe… yā kāci saññā… ye keci saṅkhārā… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati. Evaṃ kho, rāhula, jānato evaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti. Ekādasamaṃ.

☸---------------------------------------------------------------------

［二一］ 第十一 随眠

一 ［那时，世尊］住在舍卫城。

二 那时，尊者罗睺罗来到世尊那里。到了之后，礼敬世尊，坐在一旁。坐在一旁的罗睺

罗，对世尊说：

三 “大德！要怎样了知？怎样看见？才能对于这个有识之身以及外面的一切相状，没有我执、我所执、慢随眠呢？”

四 “罗睺罗！任何色，”无论是过去、现在、未来，或内、或外、或粗、或细、或劣、

或胜、或远、或近——这一切色，都以‘这不是我所拥有的，这不是我，这不是我的本体。’像这样，对

此如实地以正慧来看待。任何受……任何想……任何行……任何识……无论是过去、

现在、未来、或内、或外、或粗、或细、或劣、或胜、或远、或近——这一切识，

都以‘这不是我所拥有的，这不是我，这不是我的本体。’像这样，如实地以正慧来看待。

五 罗睺罗！像这样了知，像这样看待，就能对于这个有识之身以及外面的一切相状，没有我执、我所执、

慢随眠。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/7. Rāhulasaṃyutta 罗睺罗相应 (SN 18, 188-201)/7.2 Dutiyavagga 第二品 (SN 18.11-14, 198-201)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.2.12 Apagatasutta 远离 (SN 18.14, 201)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

12. Apagatasuttaṃ

201. Sāvatthinidānaṃ. Atha kho āyasmā rāhulo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā rāhulo bhagavantaṃ etadavoca – “kathaṃ nu kho, bhante, jānato kathaṃ passato imasmiṃ ca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhā samatikkantaṃ santaṃ suvimuttan”ti? “Yaṃ kiñci, rāhula, rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anupādā vimutto hoti”.

“Yā kāci vedanā…pe… yā kāci saññā… ye keci saṅkhārā… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anupādā vimutto hoti. Evaṃ kho, rāhula, jānato evaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhā samatikkantaṃ santaṃ suvimuttan”ti. Dvādasamaṃ.

Dutiyo vaggo.

Tassuddānaṃ –

Cakkhu rūpañca viññāṇaṃ, samphasso vedanāya ca;

Saññā sañcetanā taṇhā, dhātu khandhena te dasa;

Anusayaṃ apagatañceva, vaggo tena pavuccatīti.

Rāhulasaṃyuttaṃ samattaṃ.

☸---------------------------------------------------------------------

［二二］ 第十二 远离

一 ［那时，世尊］住在舍卫城。

二 那时，尊者罗睺罗来到世尊那里。到了之后，礼敬世尊，坐在一旁。坐在一旁的尊者

罗睺罗对世尊说：

三 “大德！要怎样了知？怎样看见？才能对于这个有识之身以及外面的一切相状，心远离我执、我所执、慢，超越[各种]分别，寂静而善解脱呢？”

四 “罗睺罗！任何色，”无论是过去、现在、未来，或内、或外、或粗、或细、或劣、

或胜、或远、或近——这一切色，都以‘这不是我所拥有的，这不是我，这不是我的本体。’像这样，如

实地以正慧来看待，就能无执取而解脱。

对于五蕴，也是如此。

五 任何受……

六 任何想……

七 任何行……

八 任何识——无论是过去、现在、未来，或内、或外、或粗、或细、或劣、或胜、或

近、或远——这一切识，都以‘这不是我所拥有的，这不是我，这不是我的本体。’像这样，如实地以正慧

来看待，就能无执取而解脱。

九 罗睺罗！像这样了知，像这样看待，就能对于这个有识之身以及外面的一切相状，心远离我执、我所执、

慢，超越[各种]分别，寂静而善解脱。”

此颂曰：

眼色以及识 乃至于触受

想思并至爱 界蕴等为十

随眠与远离 此品如是说 (Anusayaṃ apagatañceva, vaggo tena pavuccatīti.)

罗睺罗相应终 (Rāhulasaṃyuttaṃ samattaṃ.)

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/8. Lakkhaṇasaṃyutta 勒叉那相应 (SN 19, 202-222)/8.1 Paṭhamavagga 第一品 (SN 19.1-10, 202-211)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.1.1 Aṭṭhisutta 骨锁 (SN 19.1, 202)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Lakkhaṇasaṃyuttaṃ

1. Paṭhamavaggo

1. Aṭṭhisuttaṃ

202. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā ca lakkhaṇo āyasmā ca mahāmoggallāno [mahāmoggalāno (ka.)] gijjhakūṭe pabbate viharanti. Atha kho āyasmā mahāmoggallāno pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yenāyasmā lakkhaṇo tenupasaṅkami; upasaṅkamitvā āyasmantaṃ lakkhaṇaṃ etadavoca – “āyāmāvuso [ehi āvuso (syā. kaṃ. ka.)] lakkhaṇa, rājagahaṃ piṇḍāya pavisissāmā”ti. “Evamāvuso”ti kho āyasmā lakkhaṇo āyasmato mahāmoggallānassa paccassosi. Atha kho āyasmā mahāmoggallāno gijjhakūṭā pabbatā orohanto aññatarasmiṃ padese sitaṃ pātvākāsi. Atha kho āyasmā lakkhaṇo āyasmantaṃ mahāmoggallānaṃ etadavoca – “ko nu kho, āvuso moggallāna, hetu ko paccayo sitassa pātukammāyā”ti? “Akālo kho, āvuso lakkhaṇa, etassa pañhassa. Bhagavato maṃ santike etaṃ pañhaṃ pucchā”ti.

Atha kho āyasmā ca lakkhaṇo āyasmā ca mahāmoggallāno rājagahe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho āyasmā lakkhaṇo āyasmantaṃ mahāmoggallānaṃ etadavoca – “idhāyasmā mahāmoggallāno gijjhakūṭā pabbatā orohanto aññatarasmiṃ padese sitaṃ pātvākāsi. Ko nu kho, āvuso moggallāna, hetu ko paccayo sitassa pātukammāyā”ti?

“Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ aṭṭhikasaṅkhalikaṃ vehāsaṃ gacchantiṃ. Tamenaṃ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā phāsuḷantarikāhi vitudenti vitacchenti virājenti [vitudenti (sī.), vitacchenti vibhajenti (pī. ka.)]. Sā sudaṃ aṭṭassaraṃ karoti. Tassa mayhaṃ, āvuso, etadahosi – ‘acchariyaṃ vata, bho, abbhutaṃ vata, bho! Evarūpopi nāma satto bhavissati! Evarūpopi nāma yakkho bhavissati! Evarūpopi nāma attabhāvapaṭilābho bhavissatī’”ti!!

Atha kho bhagavā bhikkhū āmantesi – “cakkhubhūtā vata, bhikkhave, sāvakā viharanti; ñāṇabhūtā vata, bhikkhave, sāvakā viharanti, yatra hi nāma sāvako evarūpaṃ ñassati vā dakkhati vā sakkhiṃ vā karissati. Pubbeva me so, bhikkhave, satto diṭṭho ahosi, api cāhaṃ na byākāsiṃ. Ahañcetaṃ [ahamevetaṃ (sī.)] byākareyyaṃ, pare ca me [pare me (sī.)] na saddaheyyuṃ. Ye me na saddaheyyuṃ, tesaṃ taṃ assa dīgharattaṃ ahitāya dukkhāya. Eso, bhikkhave, satto imasmiṃyeva rājagahe goghātako ahosi. So tassa kammassa vipākena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni niraye paccitvā tasseva kammassa vipākāvasesena evarūpaṃ attabhāvapaṭilābhaṃ paṭisaṃvedayatī”ti. (Sabbesaṃ suttantānaṃ eseva peyyālo). Paṭhamaṃ.

☸---------------------------------------------------------------------

第八 勒叉那相应

第一品

［一］ 第一 骨锁

一 如是我闻。那时，世尊住在王舍城的竹林喂养松鼠的地方。

二 那时，尊者勒叉那和尊者大目犍连住在耆阇崛山。

三 那时，尊者大目犍连在清晨时穿好衣服、拿起钵，走近尊者勒叉那。

四 走近尊者勒叉那后，对他这样说道：“朋友，勒叉那！我们现在进王舍城乞食吧。”

“好的，朋友！”尊者勒叉那回答尊者大目犍连。

五 于是尊者大目犍连从耆阇崛山下来时，在一个地方露出微笑。

六 那时，尊者勒叉那对尊者大目犍连说：“朋友，目犍连！是什么原因？什么缘由？

让你露出微笑呢？”

“朋友！勒叉那！现在不是问这个问题的时机。等到了世尊身边时，再问这个问题吧。”

七 那时，尊者勒叉那和尊者大目犍连，一同到王舍城乞食。乞食之后收拾好钵，来到

世尊那里，到了之后，礼敬世尊，坐在一旁。

八 坐在一旁的尊者勒叉那，对尊者大目犍连这样说道：“尊者大目犍连！你从耆阇

崛山下来时，在一个地方露出微笑。朋友，目犍连！是什么原因？什么缘由让你露出微笑呢？”

九 “朋友！我从耆阇崛山下来时，看见一具骨锁（骨架）在空中行走，秃鹫、乌鸦、老鹰等跟随着它，不停地啄食它肋骨之间的（肉），把它啄得 fragmented/scattered，它发出痛苦的叫声。

一〇 朋友！我当时这样想：‘真是奇特啊！真是前所未有！竟然会有这样的众生！竟然会有这样的夜叉！竟然会获得这样的自体！’”

一一 那时，世尊对比丘们说：“诸比丘！弟子们确实以眼见证而住；诸比丘！弟子们确实以智见证而住。确实有弟子能够知道、看见或亲证这样的事。

一二 诸比丘！我以前也见过那个众生，但是我没有说出来。如果我说了，别人可能不相信我。那些不相信我的人，

这对他们将是长久的不利和痛苦。

一三 诸比丘！这个众生，（过去世）就在这王舍城是个屠牛夫。他因为那项恶业的果报，在许多年、许多百年、许多千年、

许多百千年里在地狱中受苦，之后由于那项恶业剩余的果报，才获得如此的自体，承受这样的经验。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/8. Lakkhaṇasaṃyutta 勒叉那相应 (SN 19, 202-222)/8.1 Paṭhamavagga 第一品 (SN 19.1-10, 202-211)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.1.2 Pesisutta 肉片（屠牛夫） (SN 19.2, 203)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Pesisuttaṃ

203. “Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ maṃsapesiṃ vehāsaṃ gacchantiṃ. Tamenaṃ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti virājenti [virājenti (sī. syā. kaṃ.), vibhajenti (pī. ka.)]. Sā sudaṃ aṭṭassaraṃ karoti…pe… eso, bhikkhave, satto imasmiṃyeva rājagahe goghātako ahosi…pe…. Dutiyaṃ.

☸---------------------------------------------------------------------

［二］ 第二 肉片（屠牛夫）

一 “朋友！我从耆阇崛山下来时，看见一块肉片在空中飘行，秃鹫、乌鸦、老鹰等紧随其后，啄食

它，把它啄得 fragmented/scattered……”

二 “诸比丘！这个众生，（过去世）就在这王舍城是个屠牛夫……”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/8. Lakkhaṇasaṃyutta 勒叉那相应 (SN 19, 202-222)/8.1 Paṭhamavagga 第一品 (SN 19.1-10, 202-211)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.1.3 Piṇḍasutta 肉块（捕鸟人） (SN 19.3, 204)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Piṇḍasuttaṃ

204. “Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ maṃsapiṇḍaṃ vehāsaṃ gacchantaṃ. Tamenaṃ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti virājenti. Sā sudaṃ aṭṭassaraṃ karoti…pe… eso, bhikkhave, satto imasmiṃyeva rājagahe sākuṇiko ahosi…pe…. Tatiyaṃ.

☸---------------------------------------------------------------------

［三］ 第三 肉块（捕鸟人）

一 “朋友！我从耆阇崛山下来时，看见一团肉块在空中飘行，它……”

二 “诸比丘！这个众生，（过去世）就在这王舍城是个捕鸟人……”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/8. Lakkhaṇasaṃyutta 勒叉那相应 (SN 19, 202-222)/8.1 Paṭhamavagga 第一品 (SN 19.1-10, 202-211)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.1.4 Nicchavisutta 无皮肤的人（屠羊夫） (SN 19.4, 205)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Nicchavisuttaṃ

205. “Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ nicchaviṃ purisaṃ vehāsaṃ gacchantaṃ. Tamenaṃ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti virājenti. So sudaṃ aṭṭassaraṃ karoti…pe… eso, bhikkhave, satto imasmiṃyeva rājagahe orabbhiko ahosi…pe…. Catutthaṃ.

☸---------------------------------------------------------------------

［四］ 第四 无皮肤的人（屠羊夫）

一 “朋友！我……看见一个没有皮肤的人在空中行走……他被（那些鸟）啄食得 fragmented/scattered，发出痛苦的叫声。”

二 “诸比丘！这个众生，往昔就在这王舍城是个屠羊夫……”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/8. Lakkhaṇasaṃyutta 勒叉那相应 (SN 19, 202-222)/8.1 Paṭhamavagga 第一品 (SN 19.1-10, 202-211)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.1.5 Asilomasutta 刀毛（屠夫） (SN 19.5, 206)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Asilomasuttaṃ

206. “Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ asilomaṃ purisaṃ vehāsaṃ gacchantaṃ. Tassa te asī uppatitvā uppatitvā tasseva kāye nipatanti. So sudaṃ aṭṭassaraṃ karoti…pe… eso, bhikkhave, satto imasmiṃyeva rājagahe sūkariko ahosi…pe…. Pañcamaṃ.

☸---------------------------------------------------------------------

［五］ 第五 刀毛（屠夫）

一 “朋友！我从耆阇崛山下来时，看见一个毛发像刀剑的人在空中行走。那些像刀剑的毛发飞起又落下，刺入他自己的身体，

他发出痛苦的叫声。”

二 “诸比丘！这个众生，往昔就在这王舍城是个屠夫。……”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/8. Lakkhaṇasaṃyutta 勒叉那相应 (SN 19, 202-222)/8.1 Paṭhamavagga 第一品 (SN 19.1-10, 202-211)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.1.6 Sattisutta 矛毛（猎人） (SN 19.6, 207)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Sattisuttaṃ

207. “Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ sattilomaṃ purisaṃ vehāsaṃ gacchantaṃ. Tassa tā sattiyo uppatitvā uppatitvā tasseva kāye nipatanti. So sudaṃ aṭṭassaraṃ karoti…pe… eso, bhikkhave, satto imasmiṃyeva rājagahe māgaviko ahosi…pe…. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［六］ 第六 矛毛（猎人）

一 “朋友，我从耆阇崛山下来时，看见一个毛发像矛的人在空中行走。那些像矛的毛发飞起又落下，刺入他自己的身体，我看见

他发出痛苦的叫声。”

二 “诸比丘！这个众生，往昔就在这王舍城是个猎人。……”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/8. Lakkhaṇasaṃyutta 勒叉那相应 (SN 19, 202-222)/8.1 Paṭhamavagga 第一品 (SN 19.1-10, 202-211)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.1.7 Usulomasutta 箭毛（司法官） (SN 19.7, 208)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Usulomasuttaṃ

208. “Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ usulomaṃ purisaṃ vehāsaṃ gacchantaṃ. Tassa te usū uppatitvā uppatitvā tasseva kāye nipatanti. So sudaṃ aṭṭassaraṃ karoti…pe… eso, bhikkhave, satto imasmiṃyeva rājagahe kāraṇiko ahosi…pe…. Sattamaṃ.

☸---------------------------------------------------------------------

［七］ 第七 箭毛（司法官）

一 “朋友！我从耆阇崛山下来时，看见一个毛发像箭的人在空中行走。那些像箭的毛发飞起又落下，刺入他自己的身体，我看见

他发出痛苦的叫声。”

二 “诸比丘！这个众生，往昔就在这王舍城是个（施加酷刑的）司法官。……”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/8. Lakkhaṇasaṃyutta 勒叉那相应 (SN 19, 202-222)/8.1 Paṭhamavagga 第一品 (SN 19.1-10, 202-211)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.1.8 Sūcilomasutta 针毛（马车夫/驯马师） (SN 19.8, 209)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Sūcilomasuttaṃ

209. “Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ sūcilomaṃ purisaṃ vehāsaṃ gacchantaṃ. Tassa tā sūciyo uppatitvā uppatitvā tasseva kāye nipatanti. So sudaṃ aṭṭassaraṃ karoti…pe… eso, bhikkhave, satto imasmiṃyeva rājagahe sūto [sārathiko (ka. vinayepi)] ahosi…pe…. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［八］ 第八 针毛（马车夫/驯马师）

一 “朋友！我从耆阇崛山下来时，看见一个毛发像针的人在空中行走，那些像针的毛发飞起又落下，刺入他自己的身体，我看见

他发出痛苦的叫声。”

二 “诸比丘！这个众生，往昔就在这王舍城是个马车夫（或驯马师）。……”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/8. Lakkhaṇasaṃyutta 勒叉那相应 (SN 19, 202-222)/8.1 Paṭhamavagga 第一品 (SN 19.1-10, 202-211)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.1.9 Dutiyasūcilomasutta 针毛（二）（告密者） (SN 19.9, 210)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Dutiyasūcilomasuttaṃ

210. “Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ sūcilomaṃ purisaṃ vehāsaṃ gacchantaṃ. Tassa tā sūciyo sīse pavisitvā mukhato nikkhamanti; mukhe pavisitvā urato nikkhamanti; ure pavisitvā udarato nikkhamanti; udare pavisitvā ūrūhi nikkhamanti; ūrūsu pavisitvā jaṅghāhi nikkhamanti; jaṅghāsu pavisitvā pādehi nikkhamanti; so sudaṃ aṭṭassaraṃ karoti…pe… eso, bhikkhave, satto imasmiṃyeva rājagahe sūcako ahosi…pe…. Navamaṃ.

☸---------------------------------------------------------------------

［九］ 第九 针毛（二）（告密者）

一 “朋友！我从耆阇崛山走下来时，看见一个毛发像针的人在空中行走。

二 那些像针的毛发，刺入他的头从嘴出来；刺入嘴里从胸膛出来；刺入胸膛从腹部出来；刺入腹部从

大腿出来；刺入大腿从小腿出来；刺入小腿从脚出来，我看见他发出痛苦的叫声。”

三 “诸比丘！这个众生，往昔就在这王舍城是个告密者（或诽谤者）。……”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/8. Lakkhaṇasaṃyutta 勒叉那相应 (SN 19, 202-222)/8.1 Paṭhamavagga 第一品 (SN 19.1-10, 202-211)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.1.10 Kumbhaṇḍasutta 瓮囊（腐败的村官） (SN 19.10, 211)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Kumbhaṇḍasuttaṃ

211. “Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ kumbhaṇḍaṃ purisaṃ vehāsaṃ gacchantaṃ. So gacchantopi teva aṇḍe khandhe āropetvā gacchati. Nisīdantopi tesveva aṇḍesu nisīdati. Tamenaṃ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti virājenti. So sudaṃ aṭṭassaraṃ karoti…pe… eso, bhikkhave, satto imasmiṃyeva rājagahe gāmakūṭako ahosi…pe…. Dasamaṃ.

Paṭhamo vaggo.

Tassuddānaṃ –

Aṭṭhi pesi ubho gāvaghātakā,

Piṇḍo sākuṇiyo nicchavorabbhi;

Asi sūkariko sattimāgavi,

Usu kāraṇiko sūci sārathi;

Yo ca sibbiyati sūcako hi so,

Aṇḍabhāri ahu gāmakūṭakoti.

☸---------------------------------------------------------------------

［一〇］ 第十 瓮囊（腐败的村官）

一 “朋友！我从耆阇崛山走下来时，看见一个阴囊像瓮一样巨大的人在空中行走。

二 他行走的时候必须把那（巨大的）阴囊扛在肩上走，坐下的时候就坐在自己的阴囊上。

三 秃鹫、乌鸦、老鹰等跟随着他，不停地啄他，把他啄得 fragmented/scattered，他发出痛苦的叫声。”

四 “诸比丘！这个众生，往昔就在这王舍城是个腐败的村官。……”

此品颂曰：

骨锁屠牛夫 肉片和肉块

捕鸟无皮羊 刀毛猪矛猎

箭毛司法官 针毛车夫与

告密瓮囊官

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/8. Lakkhaṇasaṃyutta 勒叉那相应 (SN 19, 202-222)/8.2 Dutiyavagga 第二品 (SN 19.11-21, 212-222)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.2.1 Sasīsakasutta 头沉粪坑 (SN 19.11, 212)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyavaggo

1. Sasīsakasuttaṃ

212. Evaṃ me sutaṃ – ekaṃ samayaṃ rājagahe veḷuvane. “Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ purisaṃ gūthakūpe sasīsakaṃ nimuggaṃ…pe… eso, bhikkhave, satto imasmiṃyeva rājagahe pāradāriko ahosi…pe…. Paṭhamaṃ.

☸---------------------------------------------------------------------

第二 恶业品

［一一］ 第一 头沉粪坑（通奸者）

一 如是我闻。一时，世尊住在王舍城的竹林。

二 “朋友！我从耆阇崛山下来时，看见一个人头朝下沉在粪坑里。”

三 “诸比丘！这个众生，往昔就在这王舍城是个通奸者。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/8. Lakkhaṇasaṃyutta 勒叉那相应 (SN 19, 202-222)/8.2 Dutiyavagga 第二品 (SN 19.11-21, 212-222)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.2.2 Gūthakhādasutta 食粪（恶婆罗门） (SN 19.12, 213)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Gūthakhādasuttaṃ

213. “Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ purisaṃ gūthakūpe nimuggaṃ ubhohi hatthehi gūthaṃ khādantaṃ…pe… eso, bhikkhave, satto imasmiṃyeva rājagahe duṭṭhabrāhmaṇo ahosi. So kassapassa sammāsambuddhassa pāvacane bhikkhusaṅghaṃ bhattena nimantetvā doṇiyo [doṇiyā (syā. kaṃ. pī. ka.)] gūthassa pūrāpetvā etadavoca – aho bhonto, yāvadatthaṃ bhuñjantu ceva harantu cāti…pe…. Dutiyaṃ.

☸---------------------------------------------------------------------

［一二］ 第二 食粪（恶婆罗门）

一 “朋友！我从耆阇崛山走下来时，看见一个人沉在粪坑里，正用双手捧着粪便在吃。”

二 “诸比丘！这个众生，往昔就在这王舍城是个恶毒的婆罗门。他在迦叶正等觉者的教法时期，

邀请了比丘僧团应供，却（故意）在（食物）容器里装满了粪便，然后说：‘嘿，各位尊者！请尽情享用并带走吧！’……”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/8. Lakkhaṇasaṃyutta 勒叉那相应 (SN 19, 202-222)/8.2 Dutiyavagga 第二品 (SN 19.11-21, 212-222)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.2.3 Nicchavitthisutta 剥皮女（通奸女） (SN 19.13, 214)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Nicchavitthisuttaṃ

214. “Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ nicchaviṃ itthiṃ vehāsaṃ gacchantiṃ. Tamenaṃ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti virājenti. Sā sudaṃ aṭṭassaraṃ karoti…pe… esā, bhikkhave, itthī imasmiṃyeva rājagahe aticārinī ahosi…pe…. Tatiyaṃ.

☸---------------------------------------------------------------------

［一三］ 第三 剥皮女（通奸女）

一 “朋友！我从耆阇崛山下来时，看见一个没有皮肤的女人在空中行走。秃鹫、乌鸦、老鹰等跟随着她不停地啄她，把她啄得

fragmented/scattered，我看见她发出痛苦的叫声。”

二 “诸比丘！这个女人，往昔就在这王舍城是个通奸女。……”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/8. Lakkhaṇasaṃyutta 勒叉那相应 (SN 19, 202-222)/8.2 Dutiyavagga 第二品 (SN 19.11-21, 212-222)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.2.4 Maṅgulitthisutta 丑陋女（女巫/占卜师） (SN 19.14, 215)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Maṅgulitthisuttaṃ

215. “Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ itthiṃ duggandhaṃ maṅguliṃ vehāsaṃ gacchantiṃ. Tamenaṃ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti virājenti. Sā sudaṃ aṭṭassaraṃ karoti…pe… esā, bhikkhave, itthī imasmiṃyeva rājagahe ikkhaṇikā ahosi…pe…. Catutthaṃ.

☸---------------------------------------------------------------------

［一四］ 第四 丑陋女（女巫/占卜师）

一 “朋友，我从耆阇崛山下来时，看见一个散发恶臭、相貌丑陋的女人在空中行走，秃鹫、乌鸦、老鹰等跟随着她不停地啄她，

把她啄得 fragmented/scattered，我看见她发出痛苦的叫声。”

二 “诸比丘！这个女人，往昔就在这王舍城是个女巫/占卜师。……”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/8. Lakkhaṇasaṃyutta 勒叉那相应 (SN 19, 202-222)/8.2 Dutiyavagga 第二品 (SN 19.11-21, 212-222)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.2.5 Okilinīsutta 烧焦女（嫉妒的王后） (SN 19.15, 216)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Okilinīsuttaṃ

216. “Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ itthiṃ uppakkaṃ okiliniṃ okiriniṃ vehāsaṃ gacchantiṃ. Sā sudaṃ aṭṭassaraṃ karoti…pe… esā, bhikkhave, itthī kaliṅgassa rañño aggamahesī ahosi. Sā issāpakatā sapattiṃ aṅgārakaṭāhena okiri…pe…. Pañcamaṃ.

☸---------------------------------------------------------------------

［一五］ 第五 烧焦女（嫉妒的王后）

一 “朋友！我从耆阇崛山下来时，看见一个身体烧焦、沾满炭灰的女人在空中行走，她发出痛苦的叫声。”

二 “诸比丘！这个女人，往昔是迦林伽王的正宫王后。她因为嫉妒，把（国王的）另一个妃子（或与她地位相当的妻子）推进了火炭盆里。……”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/8. Lakkhaṇasaṃyutta 勒叉那相应 (SN 19, 202-222)/8.2 Dutiyavagga 第二品 (SN 19.11-21, 212-222)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.2.6 Asīsakasutta 无头 (SN 19.16, 217)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Asīsakasuttaṃ

217. “Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ asīsakaṃ kabandhaṃ [kavandhaṃ (sī. pī.)] vehāsaṃ gacchantaṃ. Tassa ure akkhīni ceva honti mukhañca. Tamenaṃ gijjhāpi kākāpi kulalāpi anupatitvā anupatitvā vitacchenti virājenti. So sudaṃ aṭṭassaraṃ karoti…pe… eso, bhikkhave, satto imasmiṃyeva rājagahe hāriko nāma coraghātako ahosi…pe…. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［一六］ 第六 无头刽子手

一 “朋友！我从灵鹫山下来时，看见一个没有头的躯干在空中行走，眼睛和嘴巴长在他的胸部。”

二 秃鹫、乌鸦、老鹰等紧随着他，不断地啄食他、撕裂他，他发出痛苦的叫声。

三 “诸比丘！这个众生，过去就在这座王舍城，是名叫哈利伽的刽子手。……”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/8. Lakkhaṇasaṃyutta 勒叉那相应 (SN 19, 202-222)/8.2 Dutiyavagga 第二品 (SN 19.11-21, 212-222)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.2.7 Pāpabhikkhusutta 恶比丘 (SN 19.17, 218)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Pāpabhikkhusuttaṃ

218. “Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ bhikkhuṃ vehāsaṃ gacchantaṃ. Tassa saṅghāṭipi ādittā sampajjalitā sajotibhūtā [sañjotibhūtā (syā. kaṃ.)], pattopi āditto sampajjalito sajotibhūto, kāyabandhanampi ādittaṃ sampajjalitaṃ sajotibhūtaṃ, kāyopi āditto sampajjalito sajotibhūto. So sudaṃ aṭṭassaraṃ karoti…pe… eso, bhikkhave, bhikkhu kassapassa sammāsambuddhassa pāvacane pāpabhikkhu ahosi…pe…. Sattamaṃ.

☸---------------------------------------------------------------------

［一七］ 第七 恶比丘

一 “朋友！我从灵鹫山下来时，看见一个比丘在空中行走。”

二 他的僧伽梨（大衣）也在猛烈燃烧，火焰升腾；他的钵也在猛烈燃烧，火焰升腾；他的腰带也在猛烈燃烧，火焰升腾；他的身体也在猛烈燃烧，火焰升腾。他发出痛苦的叫声。”

三 “诸比丘！这个比丘，在迦叶正等觉者的教法时期，是一位邪恶的比丘。……”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/8. Lakkhaṇasaṃyutta 勒叉那相应 (SN 19, 202-222)/8.2 Dutiyavagga 第二品 (SN 19.11-21, 212-222)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.2.8 Pāpabhikkhunīsutta 恶比丘尼 (SN 19.18, 219)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Pāpabhikkhunīsuttaṃ

219. “Addasaṃ bhikkhuniṃ vehāsaṃ gacchantiṃ. Tassā saṅghāṭipi ādittā…pe… pāpabhikkhunī ahosi…pe…. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［一八］ 第八 恶比丘尼

一 “我……看见一个比丘尼在空中行走。”

二 她的僧伽梨（大衣）也在猛烈燃烧……”

三 “……是一位邪恶的比丘尼。……”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/8. Lakkhaṇasaṃyutta 勒叉那相应 (SN 19, 202-222)/8.2 Dutiyavagga 第二品 (SN 19.11-21, 212-222)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.2.9 Pāpasikkhamānasutta 恶式叉摩那 (SN 19.19, 220)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Pāpasikkhamānasuttaṃ

220. “Addasaṃ sikkhamānaṃ vehāsaṃ gacchantiṃ. Tassā saṅghāṭipi ādittā…pe… pāpasikkhamānā ahosi…pe…. Navamaṃ.

☸---------------------------------------------------------------------

［一九］ 第九 恶式叉摩那

一 “朋友……看见一个式叉摩那（正学女）在空中行走。”

二 她的僧伽梨（大衣）也在猛烈燃烧……”

三 “……是一位邪恶的式叉摩那。……”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/8. Lakkhaṇasaṃyutta 勒叉那相应 (SN 19, 202-222)/8.2 Dutiyavagga 第二品 (SN 19.11-21, 212-222)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.2.10 Pāpasāmaṇerasutta 恶沙弥 (SN 19.20, 221)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Pāpasāmaṇerasuttaṃ

221. “Addasaṃ sāmaṇeraṃ vehāsaṃ gacchantaṃ. Tassa saṅghāṭipi ādittā…pe… pāpasāmaṇero ahosi…pe…. Dasamaṃ.

☸---------------------------------------------------------------------

［二〇］ 第十 恶沙弥

一 “……看见一个沙弥在空中行走。”

二～三 他的僧伽梨（大衣）也在猛烈燃烧……”，“……是一位邪恶的沙弥”……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/8. Lakkhaṇasaṃyutta 勒叉那相应 (SN 19, 202-222)/8.2 Dutiyavagga 第二品 (SN 19.11-21, 212-222)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.2.11 Pāpasāmaṇerīsutta 恶沙弥尼 (SN 19.21, 222)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Pāpasāmaṇerīsuttaṃ

222. “Idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ sāmaṇeriṃ vehāsaṃ gacchantiṃ. Tassā saṅghāṭipi ādittā sampajjalitā sajotibhūtā, pattopi āditto sampajjalito sajotibhūto, kāyabandhanampi ādittaṃ sampajjalitaṃ sajotibhūtaṃ, kāyopi āditto sampajjalito sajotibhūto. Sā sudaṃ aṭṭassaraṃ karoti. Tassa mayhaṃ, āvuso, etadahosi – ‘acchariyaṃ vata, bho, abbhutaṃ vata, bho! Evarūpopi nāma satto bhavissati! Evarūpopi nāma yakkho bhavissati! Evarūpopi nāma attabhāvapaṭilābho bhavissatī’”ti!!

Atha kho bhagavā bhikkhū āmantesi – “cakkhubhūtā vata, bhikkhave, sāvakā viharanti; ñāṇabhūtā vata, bhikkhave, sāvakā viharanti, yatra hi nāma sāvako evarūpaṃ ñassati vā dakkhati vā sakkhiṃ vā karissati. Pubbeva me sā, bhikkhave, sāmaṇerī diṭṭhā ahosi. Api cāhaṃ na byākāsiṃ. Ahañcetaṃ byākareyyaṃ, pare ca me na saddaheyyuṃ. Ye me na saddaheyyuṃ, tesaṃ taṃ assa dīgharattaṃ ahitāya dukkhāya. Esā, bhikkhave, sāmaṇerī kassapassa sammāsambuddhassa pāvacane pāpasāmaṇerī ahosi. Sā tassa kammassa vipākena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni niraye paccitvā tasseva kammassa vipākāvasesena evarūpaṃ attabhāvapaṭilābhaṃ paṭisaṃvedayatī”ti. Ekādasamaṃ.

Dutiyo vaggo.

Tassuddānaṃ –

Kūpe nimuggo hi so pāradāriko;

Gūthakhādi ahu duṭṭhabrāhmaṇo.

Nicchavitthi aticārinī ahu;

Maṅgulitthi ahu ikkhaṇitthikā.

Okilini sapattaṅgārokiri;

Sīsacchinno ahu coraghātako.

Bhikkhu bhikkhunī sikkhamānā;

Sāmaṇero atha sāmaṇerikā.

Kassapassa vinayasmiṃ pabbajjaṃ;

Pāpakammaṃ kariṃsu tāvadeti.

Lakkhaṇasaṃyuttaṃ samattaṃ.

☸---------------------------------------------------------------------

［二一］ 第十一 恶沙弥尼

一 “朋友！我从灵鹫山下来时，看见一个沙弥尼在空中行走。”

二 她的僧伽梨（大衣）也在猛烈燃烧，火焰升腾；她的钵也在猛烈燃烧，火焰升腾；她的腰带也在猛烈燃烧，火焰升腾；她的身体也在猛烈燃烧，火焰升腾。她发出痛苦的叫声。

三 朋友！那时我生起这样的念头：‘真是稀有啊，朋友！真是未曾有过啊，朋友！竟然会有这样的众生！竟然会有这样的夜叉！竟然会获得这样的身躯！’”

四 那时，世尊对比丘们说：“诸比丘！确实，弟子们是以眼目实见而住；诸比丘！确实，弟子们是以智慧实知而住，弟子确实能如此了知、或看见、或作证。

五 诸比丘！我先前也曾见过那个沙弥尼，但是我没有说明。如果我说明了，而其他人不相信我，那么对那些不相信我的人，将在长夜中遭受不利和痛苦。

六 诸比丘！这个沙弥尼，在迦叶正等觉者的教法时期，是一位邪恶的沙弥尼。她由于那恶业的果报，在地狱中被烧煮了许多年、许多百年、许多千年、许多百千年。由于那恶业的剩余果报，她正感受着这样形态的身躯。”

此颂曰：

沉入坑中的通奸者

邪恶的婆罗门 (吃粪者)

被剥皮的通奸妇

丑陋的占卜女 (Manguli)

被烧焦的嫉妒女 (投火者)

被斩首的刽子手

比丘、比丘尼

邪恶的式叉摩那

沙弥、沙弥尼

在迦叶佛的律法中

出家却造作了恶业

勒叉那相应 结束

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/9. Opammasaṃyutta 譬喻相应 (SN 20, 223-234)/9.1 Opammavagga 譬喻品 (SN 20.1-12, 223-234)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9.1.1 Kūṭasutta 栋梁 (SN 20.1, 223)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Opammasaṃyuttaṃ

1. Kūṭasuttaṃ

223. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – “seyyathāpi, bhikkhave, kūṭāgārassa yā kāci gopānasiyo sabbā tā kūṭaṅgamā kūṭasamosaraṇā kūṭasamugghātā sabbā tā samugghātaṃ gacchanti; evameva kho, bhikkhave, ye keci akusalā dhammā sabbe te avijjāmūlakā avijjāsamosaraṇā avijjāsamugghātā, sabbe te samugghātaṃ gacchanti. Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘appamattā viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabban”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第九 譬喻相应

［一］ 第一 栋梁

一 如是我闻。一时，世尊住在舍卫城的祇树给孤独园。

二 那时，世尊这样说道：

三 “诸比丘！譬如一栋楼阁，所有的椽木都朝向屋顶的栋梁，汇聚于栋梁，与栋梁相结合，全部都汇聚结合在一起。

四 诸比丘！同样地，凡是任何不善法，都以无明为根源，汇聚于无明，与无明相结合，全部都汇聚结合在一起。

五 因此，诸比丘！你们应当这样学习：‘我们要保持不放逸而住。’诸比丘！你们就应当这样学习。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/9. Opammasaṃyutta 譬喻相应 (SN 20, 223-234)/9.1 Opammavagga 譬喻品 (SN 20.1-12, 223-234)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9.1.2 Nakhasikhasutta 指甲尖 (SN 20.2, 224)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Nakhasikhasuttaṃ

224. Sāvatthiyaṃ viharati. Atha kho bhagavā parittaṃ nakhasikhāyaṃ paṃsuṃ āropetvā bhikkhū āmantesi – “taṃ kiṃ maññatha bhikkhave, katamaṃ nu kho bahutaraṃ, yo vāyaṃ [yo cāyaṃ (bahūsu)] mayā paritto nakhasikhāyaṃ paṃsu āropito ayaṃ vā [yā cāyaṃ (syā. ka.)] mahāpathavī”ti? “Etadeva, bhante, bahutaraṃ yadidaṃ mahāpathavī. Appamattakoyaṃ bhagavatā paritto nakhasikhāyaṃ paṃsu āropito. Saṅkhampi na upeti upanidhimpi na upeti kalabhāgampi na upeti mahāpathaviṃ upanidhāya bhagavatā paritto nakhasikhāyaṃ paṃsu āropito”ti. “Evameva kho, bhikkhave, appakā te sattā ye manussesu paccājāyanti; atha kho eteyeva bahutarā sattā ye aññatra manussehi paccājāyanti. Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘appamattā viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabban”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［二］ 第二 指甲尖

一 [那时，世尊]住在舍卫城。

二 那时，世尊用指甲尖端沾上少量泥土，对比丘们说：

三 “诸比丘！你们认为如何？是我指甲尖上这少量的泥土多呢，还是这整个大地多呢？”

四 “世尊！当然是这整个大地（的土）更多。世尊指甲尖上沾的这少量泥土（实在太少了），跟这大地相比，连算数、譬喻、零头都算不上。”

五 “正是如此，诸比丘！那些再生于人间的众生是很少的；而那些再生于人界之外的众生反而更多。

六 因此，诸比丘！你们应当这样学习：‘我们要保持不放逸而住。’ 诸比丘！你们就应当这样学习。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/9. Opammasaṃyutta 譬喻相应 (SN 20, 223-234)/9.1 Opammavagga 譬喻品 (SN 20.1-12, 223-234)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9.1.3 Kulasutta 家庭 (SN 20.3, 225)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Kulasuttaṃ

225. Sāvatthiyaṃ viharati…pe… “seyyathāpi, bhikkhave, yāni kānici kulāni bahutthikāni appapurisāni tāni suppadhaṃsiyāni honti corehi kumbhatthenakehi; evameva kho, bhikkhave, yassa kassaci bhikkhuno mettācetovimutti abhāvitā abahulīkatā so suppadhaṃsiyo hoti amanussehi. Seyyathāpi, bhikkhave, yāni kānici kulāni appitthikāni bahupurisāni tāni duppadhaṃsiyāni honti corehi kumbhatthenakehi, evameva kho, bhikkhave, yassa kassaci bhikkhuno mettācetovimutti bhāvitā bahulīkatā so duppadhaṃsiyo hoti amanussehi. Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘mettā no cetovimutti bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti. Evañhi vo, bhikkhave, sikkhitabban”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

［三］ 第三 家庭

一 [那时，世尊]住在舍卫城……

二 “诸比丘！譬如任何家庭，如果女性多男性少，就容易被强盗、窃贼所侵扰。

三 诸比丘！同样地，任何比丘，如果慈心解脱没有修习、没有多加实践，他就容易被非人所侵扰。

四 诸比丘！譬如任何家庭，如果女性少男性多，就不容易被强盗、窃贼所侵扰。

五 诸比丘！同样地，任何比丘，如果慈心解脱已被修习、已被多加实践，他就不容易被非人所侵扰。

六 因此，诸比丘！你们应当这样学习：‘我们的慈心解脱要得到修习、多加实践、作为乘载、作为基础、得以实行、得以熟练、善加开展。’ 诸比丘！你们就应当这样学习。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/9. Opammasaṃyutta 譬喻相应 (SN 20, 223-234)/9.1 Opammavagga 譬喻品 (SN 20.1-12, 223-234)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9.1.4 Okkhāsutta 锅施 (SN 20.4, 226)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Okkhāsuttaṃ

226. Sāvatthiyaṃ viharati…pe… “yo, bhikkhave, pubbaṇhasamayaṃ okkhāsataṃ dānaṃ dadeyya, yo majjhanhikasamayaṃ okkhāsataṃ dānaṃ dadeyya, yo sāyanhasamayaṃ okkhāsataṃ dānaṃ dadeyya, yo vā pubbaṇhasamayaṃ antamaso gadduhanamattampi mettacittaṃ bhāveyya, yo vā majjhanhikasamayaṃ antamaso gadduhanamattampi mettacittaṃ bhāveyya, yo vā sāyanhasamayaṃ antamaso gadduhanamattampi mettacittaṃ bhāveyya, idaṃ tato mahapphalataraṃ. Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘mettā no cetovimutti bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti. Evañhi vo, bhikkhave, sikkhitabban”ti. Catutthaṃ.

☸---------------------------------------------------------------------

［四］ 第四 锅施

一 [那时，世尊]住在舍卫城……

二 “诸比丘！如果在早上布施一百锅食物，中午布施一百锅食物，晚上布施一百锅食物；与此相比，若能在早上，哪怕只在挤一次牛奶的短暂时间里修习慈心，或在中午，哪怕只在挤一次牛奶的短暂时间里修习慈心，或在晚上，哪怕只在挤一次牛奶的短暂时间里修习慈心，这（后者）比那（前者）有更大的果报。

三 因此，诸比丘！你们应当这样学习：‘我们的慈心解脱要得到修习、多加实践、作为乘载、作为基础、得以实行、得以熟练、善加开展。’ 诸比丘！你们就应当这样学习。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/9. Opammasaṃyutta 譬喻相应 (SN 20, 223-234)/9.1 Opammavagga 譬喻品 (SN 20.1-12, 223-234)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9.1.5 Sattisutta 矛 (SN 20.5, 227)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Sattisuttaṃ

227. Sāvatthiyaṃ viharati…pe… “seyyathāpi, bhikkhave, satti tiṇhaphalā. Atha puriso āgaccheyya – ‘ahaṃ imaṃ sattiṃ tiṇhaphalaṃ pāṇinā vā muṭṭhinā vā paṭileṇissāmi paṭikoṭṭissāmi paṭivaṭṭessāmī’ti. Taṃ kiṃ maññatha, bhikkhave, bhabbo nu kho so puriso amuṃ sattiṃ tiṇhaphalaṃ pāṇinā vā muṭṭhinā vā paṭileṇetuṃ paṭikoṭṭetuṃ paṭivaṭṭetun”ti? “No hetaṃ, bhante”. “Taṃ kissa hetu”? “Asu hi, bhante, satti tiṇhaphalā na sukarā pāṇinā vā muṭṭhinā vā paṭileṇetuṃ paṭikoṭṭetuṃ paṭivaṭṭetuṃ. Yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.

“Evameva kho, bhikkhave, yassa kassaci bhikkhuno mettācetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, tassa ce amanusso cittaṃ khipitabbaṃ maññeyya; atha kho sveva amanusso kilamathassa vighātassa bhāgī assa. Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘mettā no cetovimutti bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti. Evañhi vo, bhikkhave, sikkhitabban”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

［五］ 第五 矛

一 [那时，世尊]住在舍卫城……

二 “诸比丘！譬如有一支矛刃锋利的矛。这时有个人过来说：‘我要用手或拳头把这支矛刃锋利的矛折弯、扭曲、打卷。’

三 诸比丘！你们认为如何？那个人能用手或拳头把那支矛刃锋利的矛折弯、扭曲、打卷吗？”

“不可能的，世尊。”

四 “这是什么原因呢？”

“世尊！因为那支矛刃锋利，不容易用手或拳头折弯、扭曲、打卷。那个人只会给自己带来疲劳和恼害而已。”

五 “正是如此，诸比丘！任何比丘，如果他的慈心解脱得到修习、多加实践、作为乘载、作为基础、得以实行、得以熟练、善加开展，若有非人想扰乱他的心意，那么那个非人自己只会招致疲劳和恼害。

六 因此，诸比丘！你们应当这样学习：‘我们的慈心解脱要得到修习、多加实践、作为乘载、作为基础、得以实行、得以熟练、善加开展。’ 诸比丘！你们就应当这样学习。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/9. Opammasaṃyutta 譬喻相应 (SN 20, 223-234)/9.1 Opammavagga 譬喻品 (SN 20.1-12, 223-234)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9.1.6 Dhanuggahasutta 弓箭手 (SN 20.6, 228)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Dhanuggahasuttaṃ

228. Sāvatthiyaṃ viharati…pe… “seyyathāpi, bhikkhave, cattāro daḷhadhammā dhanuggahā susikkhitā katahatthā katūpāsanā catuddisā ṭhitā assu. Atha puriso āgaccheyya – ‘ahaṃ imesaṃ catunnaṃ daḷhadhammānaṃ dhanuggahānaṃ susikkhitānaṃ katahatthānaṃ katūpāsanānaṃ catuddisā kaṇḍe khitte appatiṭṭhite pathaviyaṃ gahetvā āharissāmī’ti. Taṃ kiṃ maññatha, bhikkhave, ‘javano puriso paramena javena samannāgato’ti alaṃ vacanāyā”ti?

“Ekassa cepi, bhante, daḷhadhammassa dhanuggahassa susikkhitassa katahatthassa katūpāsanassa kaṇḍaṃ khittaṃ appatiṭṭhitaṃ pathaviyaṃ gahetvā āhareyya – ‘javano puriso paramena javena samannāgato’ti alaṃ vacanāya, ko pana vādo catunnaṃ daḷhadhammānaṃ dhanuggahānaṃ susikkhitānaṃ katahatthānaṃ katūpāsanānan”ti?

“Yathā ca, bhikkhave, tassa purisassa javo, yathā ca candimasūriyānaṃ javo, tato sīghataro. Yathā ca, bhikkhave, tassa purisassa javo yathā ca candimasūriyānaṃ javo yathā ca yā devatā candimasūriyānaṃ purato dhāvanti tāsaṃ devatānaṃ javo, ( ) [(tato sīghataro. yathā ca bhikkhave tassa purisassa javo, yathā ca candimasuriyānaṃ javo, yathā ca yā devatā candimasuriyānaṃ purato dhāvanti, tāsaṃ devatānaṃ javo,) (sī. syā. kaṃ.)] tato sīghataraṃ āyusaṅkhārā khiyanti. Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘appamattā viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabban”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［六］ 第六 弓箭手

一 [那时，世尊]住在舍卫城……

二 “诸比丘！譬如有四位强壮有力、精通弓术、技艺娴熟、训练有素的弓箭手，分别站在四个方向。

三 这时有个人过来声称：‘这四位强壮有力、精通弓术、技艺娴熟、训练有素的弓箭手从四个方向射出的箭，在它们落地之前，我能把它们全部接住带回来。’

四 诸比丘！你们认为如何？（这样的人）足以被称为具足最高速度的捷疾之人了吧？”

五 “世尊！即使只是接住一位强壮有力、精通弓术、技艺娴熟、训练有素的弓箭手射出而未落地的箭并带回来，（这样的人）就足以被称为具足最高速度的捷疾之人了，更何况是（接住）四位这样的弓箭手（射出的箭）呢！”

六 “诸比丘！那个人的速度（很快），但日月运行的速度比他更快。诸比丘！那个人的速度（很快），日月运行的速度（更快），那些在日月前面奔行的天神的速度又比日月更快，（但）寿命的诸行坏灭的速度比那些天神的速度还要快得多。

七 因此，诸比丘！你们应当这样学习：‘我们要保持不放逸而住。’ 诸比丘！你们就应当这样学习。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2566.5.22 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/9. Opammasaṃyutta 譬喻相应 (SN 20, 223-234)/9.1 Opammavagga 譬喻品 (SN 20.1-12, 223-234)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9.1.7 Āṇisutta 鼓楔经 (SN 20.7, 229)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Āṇisuttaṃ

鼓楔经

229. Sāvatthiyaṃ viharati…pe…

[那时，世尊]住在舍卫城。

“bhūtapubbaṃ, bhikkhave, dasārahānaṃ ānako [āṇako (sī.)] nāma mudiṅgo ahosi.

（世尊说：）“诸比丘！在往昔，陀舍罗诃族有一个叫做‘阿能诃’的战鼓。

Tassa dasārahā ānake ghaṭite aññaṃ āṇiṃ odahiṃsu.

当陀舍罗诃族的‘阿能诃’鼓被敲击（而破裂）时，他们就钉入另一根木楔。

Ahu kho so, bhikkhave, samayo yaṃ ānakassa mudiṅgassa porāṇaṃ pokkharaphalakaṃ antaradhāyi. Āṇisaṅghāṭova avasissi.

诸比丘！会有一个时候，当‘阿能诃’鼓的旧鼓面消失了，只剩下木楔的框架。

Evameva kho, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṃ,

诸比丘！未来世的比丘们也将如此。

ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatappaṭisaṃyuttā,

对于那些如来所说、甚深、义理甚深、出世间、与空性相应的契经，

tesu bhaññamānesu na sussūsissanti

当它们被诵说时，（未来的比丘们）将不想听，

na sotaṃ odahissanti

不愿侧耳倾听，

na aññā cittaṃ upaṭṭhāpessanti

不确立了知之心，

na ca te dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññissanti”.

也不认为这些法是应该掌握、应该学习的。

“Ye pana te suttantā kavikatā kāveyyā cittakkharā cittabyañjanā bāhirakā sāvakabhāsitā,

然而，对于那些由诗人所作、文辞优美、词藻华丽、属于外道、由（外道）声闻所说的契经，

tesu bhaññamānesu sussūsissanti,

当它们被诵说时，他们反而想听，

sotaṃ odahissanti,

愿意侧耳倾听，

aññā cittaṃ upaṭṭhāpessanti,

确立了知之心，

te ca dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññissanti.

并且认为这些法是应该掌握、应该学习的。

Evametesaṃ, bhikkhave, suttantānaṃ tathāgatabhāsitānaṃ gambhīrānaṃ gambhīratthānaṃ

诸比丘！这样，那些如来所说、甚深、义理甚深、

lokuttarānaṃ suññatappaṭisaṃyuttānaṃ antaradhānaṃ bhavissati.

出世间、与空性相应的契经，将会消失。

Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ –

因此，诸比丘！你们应当这样学习：

‘ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatappaṭisaṃyuttā,

‘对于那些如来所说、甚深、义理甚深、出世间、与空性相应的契经，

tesu bhaññamānesu sussūsissāma,

当它们被诵说时，

sotaṃ odahissāma,

我们要想听，要侧耳倾听，

aññā cittaṃ upaṭṭhāpessāma,

要确立了知之心，

te ca dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññissāmā’ti.

并且要认为这些法是应该掌握、应该学习的。’

Evañhi vo, bhikkhave, sikkhitabban”ti.

诸比丘！你们就应当这样学习。”

Sattamaṃ.

鼓楔经 ～譬喻品‧第七经终

～《譬喻相应‧譬喻品‧Āṇisutta 鼓辐经》(SN 20.7, 229)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/9. Opammasaṃyutta 譬喻相应 (SN 20, 223-234)/9.1 Opammavagga 譬喻品 (SN 20.1-12, 223-234)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9.1.8 Kaliṅgarasutta 木枕 (SN 20.8, 230)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Kaliṅgarasuttaṃ

230. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tatra kho bhagavā bhikkhū āmantesi “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Kaliṅgarūpadhānā, bhikkhave, etarahi licchavī viharanti appamattā ātāpino upāsanasmiṃ. Tesaṃ rājā māgadho ajātasattu vedehiputto na labhati otāraṃ na labhati ārammaṇaṃ. Bhavissanti, bhikkhave, anāgatamaddhānaṃ licchavī sukhumālā [sukumālā (sī.), sukhumā (ka.)] mudutalunahatthapādā [mudutalāhatthapādā (syā. kaṃ.)] te mudukāsu seyyāsu tūlabimbohanāsu [tūlabimbohanāsu (syā. kaṃ. pī.), tūlabimbohanādīsu (sī.), tūlabibbohanādīsu (ka.)] yāvasūriyuggamanā seyyaṃ kappissanti. Tesaṃ rājā māgadho ajātasattu vedehiputto lacchati otāraṃ lacchati ārammaṇaṃ.

“Kaliṅgarūpadhānā, bhikkhave, etarahi bhikkhū viharanti appamattā ātāpino padhānasmiṃ. Tesaṃ māro pāpimā na labhati otāraṃ na labhati ārammaṇaṃ. Bhavissanti, bhikkhave, anāgatamaddhānaṃ bhikkhū sukhumā mudutalunahatthapādā. Te mudukāsu seyyāsu tūlabimbohanāsu yāvasūriyuggamanā seyyaṃ kappissanti. Tesaṃ māro pāpimā lacchati otāraṃ lacchati ārammaṇaṃ. Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘kaliṅgarūpadhānā viharissāma appamattā ātāpino padhānasmin’ti. Evañhi vo, bhikkhave, sikkhitabban”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［八］ 第八 木枕

一 如是我闻。那时，世尊住在毗舍离的大林重阁讲堂。

二 那时，世尊对比丘们说：“诸比丘！”“世尊！”那些比丘回答世尊。世尊这样说道：

三 “诸比丘！现在离车族人枕着木头枕头睡觉，不放逸、精勤地（练习）弓术。因此，韦提希之子摩揭陀国王阿阇世找不到（攻击）他们的可乘之机，得不到下手的机会。

四 诸比丘！将来，离车族人会变得娇嫩，手脚柔软，他们会在柔软的床上、垫着棉花枕头，一直睡到太阳升起。那时，韦提希之子摩揭陀国王阿阇世就能找到（攻击）他们的可乘之机，得到下手的机会。

五 诸比丘！现在比丘们枕着木头枕头睡觉，不放逸、精勤地致力于精进。因此，魔王波旬找不到（干扰）他们的可乘之机，得不到下手的机会。

六 诸比丘！将来，比丘们会变得娇嫩，手脚柔软，他们会在柔软的床上、垫着棉花枕头，一直睡到太阳升起。那时，魔王波旬就能找到（干扰）他们的可乘之机，得到下手的机会。

七 因此，诸比丘！你们应当这样学习：‘我们要枕着木头枕头睡觉，保持不放逸、精勤地致力于精进。’ 诸比丘！你们就应当这样学习。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/9. Opammasaṃyutta 譬喻相应 (SN 20, 223-234)/9.1 Opammavagga 譬喻品 (SN 20.1-12, 223-234)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9.1.9 Nāgasutta 大象 (SN 20.9, 231)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Nāgasuttaṃ

231. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena aññataro navo bhikkhu ativelaṃ kulāni upasaṅkamati. Tamenaṃ bhikkhū evamāhaṃsu – “māyasmā ativelaṃ kulāni upasaṅkamī”ti. So bhikkhu bhikkhūhi vuccamāno evamāha – “ime hi nāma therā bhikkhū kulāni upasaṅkamitabbaṃ maññissanti, kimaṅgaṃ [kimaṅga (sī.)] panāhan”ti?

Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – “idha, bhante, aññataro navo bhikkhu ativelaṃ kulāni upasaṅkamati. Tamenaṃ bhikkhū evamāhaṃsu – ‘māyasmā ativelaṃ kulāni upasaṅkamī’ti. So bhikkhu bhikkhūhi vuccamāno evamāha – ‘ime hi nāma therā bhikkhū kulāni upasaṅkamitabbaṃ maññissanti, kimaṅgaṃ panāhan’”ti.

“Bhūtapubbaṃ, bhikkhave, araññāyatane mahāsarasī. Taṃ nāgā upanissāya viharanti. Te taṃ sarasiṃ ogāhetvā soṇḍāya bhisamuḷālaṃ abbuhetvā [abbhūhetvā (ka.), abbāhitvā (mahāva. 278)] suvikkhālitaṃ vikkhāletvā akaddamaṃ saṅkhāditvā [saṅkharitvā (pī. ka.)] ajjhoharanti. Tesaṃ taṃ vaṇṇāya ceva hoti balāya ca, na ca tatonidānaṃ maraṇaṃ vā nigacchanti maraṇamattaṃ vā dukkhaṃ. Tesaṃyeva kho pana, bhikkhave, mahānāgānaṃ anusikkhamānā taruṇā bhiṅkacchāpā taṃ sarasiṃ ogāhetvā soṇḍāya bhisamuḷālaṃ abbuhetvā na suvikkhālitaṃ vikkhāletvā sakaddamaṃ asaṅkhāditvā ajjhoharanti. Tesaṃ taṃ neva vaṇṇāya hoti na balāya. Tatonidānaṃ maraṇaṃ vā nigacchanti maraṇamattaṃ vā dukkhaṃ.

“Evameva kho, bhikkhave, idha therā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ vā nigamaṃ vā piṇḍāya pavisanti. Te tattha dhammaṃ bhāsanti. Tesaṃ gihī pasannākāraṃ karonti. Te taṃ lābhaṃ agadhitā amucchitā anajjhopannā [anajjhāpannā (sabbattha) ma. ni. 1 pāsarāsisuttavaṇṇanā oloketabbā] ādīnavadassāvino nissaraṇapaññā paribhuñjanti. Tesaṃ taṃ vaṇṇāya ceva hoti balāya ca, na ca tatonidānaṃ maraṇaṃ vā nigacchanti maraṇamattaṃ vā dukkhaṃ. Tesaṃyeva kho pana, bhikkhave, therānaṃ bhikkhūnaṃ anusikkhamānā navā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ vā nigamaṃ vā piṇḍāya pavisanti. Te tattha dhammaṃ bhāsanti. Tesaṃ gihī pasannākāraṃ karonti. Te taṃ lābhaṃ gadhitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti. Tesaṃ taṃ neva vaṇṇāya hoti na balāya, te tatonidānaṃ maraṇaṃ vā nigacchanti maraṇamattaṃ vā dukkhaṃ. Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘agadhitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā taṃ lābhaṃ paribhuñjissāmā’ti. Evañhi vo, bhikkhave, sikkhitabban”ti. Navamaṃ.

☸---------------------------------------------------------------------

［九］ 第九 大象

一 [那时，世尊]住在舍卫城。因缘如下：

二 那时，有一位新来的比丘过于频繁地拜访在家人。比丘们对他说：‘尊者！不要过于频繁地拜访在家人。’

三 那位比丘被比丘们这样劝告后，却说：‘连这些长老比丘们都认为应该拜访在家人，我为什么不行呢？’

四 于是，众多比丘来到世尊那里；抵达后，向世尊行礼，然后坐在一旁。

五 坐在一旁的那些比丘对世尊说：‘世尊！这里有一位新来的比丘过于频繁地拜访在家人。比丘们对他说：“尊者！不要过于频繁地拜访在家人。”那位比丘被比丘们这样劝告后，却说：“连这些长老比丘们都认为应该拜访在家人，我为什么不行呢？”’

六 “诸比丘！很久以前，在一片森林里有一个大湖。有些大象住在湖边。它们潜入湖中，用象鼻拔起莲藕根茎，彻底清洗干净，洗掉污泥后才吃下去。这对它们既增长了体力，又增强了气色，它们不会因此而死亡或遭受濒死的痛苦。

七 但是，诸比丘！模仿那些大象的年轻小象们，也潜入湖中，用象鼻拔起莲藕根茎，却没有彻底清洗干净，带着污泥就吃了下去。这对它们既不能增长体力，也不能增强气色，它们反而因此而死亡或遭受濒死的痛苦。

八 正是如此，诸比丘！这里的长老比丘们，在上午时分，穿好衣，拿着钵和袈裟，进入村庄或市镇乞食。他们在那里说法，在家人对他们生起净信之相。他们领受那些利养时，不贪着、不沉迷、不执取，见到过患，具有出离的智慧而受用。这对他们既增长了（戒德的）光彩，又增长了（修行的）力量，他们不会因此而死亡（指舍戒还俗等）或遭受濒死的痛苦（指严重烦恼或犯戒）。

九 但是，诸比丘！模仿那些长老比丘的新来的比丘们，也在上午时分，穿好衣，拿着钵和袈裟，进入村庄或市镇乞食。

一〇 他们也在那里说法，在家人对他们生起净信之相。他们领受那些利养时，却贪着、沉迷、执取，见不到过患，不具有出离的智慧而受用。这对他们既不能增长（戒德的）光彩，也不能增长（修行的）力量，他们反而因此而死亡或遭受濒死的痛苦。

一一 因此，诸比丘！你们应当这样学习：‘我们领受利养时，要不贪着、不沉迷、不执取，见到过患，具有出离的智慧而受用。’ 诸比丘！你们就应当这样学习。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/9. Opammasaṃyutta 譬喻相应 (SN 20, 223-234)/9.1 Opammavagga 譬喻品 (SN 20.1-12, 223-234)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9.1.10 Biḷārasutta 猫 (SN 20.10, 232)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Biḷārasuttaṃ

232. Sāvatthiyaṃ viharati. Tena kho pana samayena aññataro bhikkhu ativelaṃ kulesu cārittaṃ āpajjati. Tamenaṃ bhikkhū evamāhaṃsu – “māyasmā ativelaṃ kulesu cārittaṃ āpajjī”ti. So bhikkhu bhikkhūhi vuccamāno na viramati. Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – “idha, bhante, aññataro bhikkhu ativelaṃ kulesu cārittaṃ āpajjati. Tamenaṃ bhikkhū evamāhaṃsu – ‘māyasmā ativelaṃ kulesu cārittaṃ āpajjī’ti. So bhikkhu bhikkhūhi vuccamāno na viramatī”ti.

“Bhūtapubbaṃ, bhikkhave, biḷāro sandhisamalasaṅkaṭīre ṭhito ahosi mudumūsiṃ maggayamāno – ‘yadāyaṃ mudumūsi gocarāya pakkamissati, tattheva naṃ gahetvā khādissāmī’ti. Atha kho so, bhikkhave, mudumūsi gocarāya pakkāmi. Tamenaṃ biḷāro gahetvā sahasā saṅkhāditvā [saṅkharitvā (pī. ka.), maṃsaṃ khāditvā (syā. kaṃ.), asaṃkhāditvā (katthaci)] ajjhohari. Tassa so mudumūsi antampi khādi, antaguṇampi khādi. So tatonidānaṃ maraṇampi nigacchi maraṇamattampi dukkhaṃ.

“Evameva kho, bhikkhave, idhekacco bhikkhu pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ vā nigamaṃ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena, anupaṭṭhitāya satiyā, asaṃvutehi indriyehi. So tattha passati mātugāmaṃ dunnivatthaṃ vā duppārutaṃ vā. Tassa mātugāmaṃ disvā dunnivatthaṃ vā duppārutaṃ vā rāgo cittaṃ anuddhaṃseti. So rāgānuddhaṃsena cittena maraṇaṃ vā nigacchati maraṇamattaṃ vā dukkhaṃ. Maraṇañhetaṃ, bhikkhave, ariyassa vinaye yo sikkhaṃ paccakkhāya hīnāyāvattati. Maraṇamattañhetaṃ, bhikkhave, dukkhaṃ yadidaṃ aññataraṃ saṃkiliṭṭhaṃ āpattiṃ āpajjati. Yathārūpāya āpattiyā vuṭṭhānaṃ paññāyati. Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘rakkhiteneva kāyena rakkhitāya vācāya rakkhitena cittena, upaṭṭhitāya satiyā, saṃvutehi indriyehi gāmaṃ vā nigamaṃ vā piṇḍāya pavisissāmā’ti. Evañhi vo, bhikkhave, sikkhitabban”ti. Dasamaṃ.

☸---------------------------------------------------------------------

［一〇］ 第十 猫

一 [那时，世尊]住在舍卫城。

二 那时，有一位比丘过于频繁地与在家人交往。比丘们对他说：‘尊者！不要过于频繁地与在家人交往。’

三 那位比丘被比丘们这样劝告后，并未停止。

四 于是，众多比丘来到世尊那里……对世尊说：

五 “世尊！这里有一位比丘过于频繁地与在家人交往。比丘们对他说：‘尊者！不要过于频繁地与在家人交往。’那位比丘被比丘们这样劝告后，并未停止。”

六 “诸比丘！很久以前，有一只猫站在路口、岔路口或垃圾堆旁，寻找着老鼠，（心想：）‘等这只老鼠出来觅食时，我就在那里抓住它吃掉。’

七 诸比丘！那时，老鼠出来觅食了。那只猫猛扑上去抓住它，（不加咀嚼地）吞了下去。但那只老鼠（在猫肚子里）啃咬它的肠子和肠系膜。它因此而死亡或遭受濒死的痛苦。

八 正是如此，诸比丘！这里的某个比丘，在上午时分，穿好衣，拿着钵和袈裟，进入村庄或市镇乞食时，身不防护，语不防护，心不防护，念不安立，诸根不守护。

九 他在那里看见衣着不整或暴露的女人。看见衣着不整或暴露的女人后，贪欲扰乱了他的心。他由于心被贪欲扰乱，便会死亡或遭受濒死的痛苦。

一〇 诸比丘！在圣者的律中，凡是舍弃学处、还俗的，这就是死亡。诸比丘！凡是犯下某种染污的过失，而对此类过失的出离是（可以）了知的，这就是濒死的痛苦。

一一 因此，诸比丘！你们应当这样学习：‘我们要防护身、防护语、防护心，安立正念，守护诸根，然后进入村庄或市镇乞食。’ 诸比丘！你们就应当这样学习。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/9. Opammasaṃyutta 譬喻相应 (SN 20, 223-234)/9.1 Opammavagga 譬喻品 (SN 20.1-12, 223-234)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9.1.11 Siṅgālasutta 豺 (一) (SN 20.11, 233)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Siṅgālasuttaṃ

233. Sāvatthiyaṃ viharati…pe… “assuttha no tumhe, bhikkhave, rattiyā paccūsasamayaṃ jarasiṅgālassa vassamānassā”ti? “Evaṃ, bhante”. “Eso kho, bhikkhave, jarasiṅgālo ukkaṇḍakena nāma rogajātena phuṭṭho. So yena yena icchati tena tena gacchati; yattha yattha icchati tattha tattha tiṭṭhati; yattha yattha icchati tattha tattha nisīdati; yattha yattha icchati tattha tattha nipajjati; sītakopi naṃ vāto upavāyati. Sādhu khvassa, bhikkhave, yaṃ idhekacco sakyaputtiyapaṭiñño evarūpampi attabhāvapaṭilābhaṃ paṭisaṃvediyetha. Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘appamattā viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabban”ti. Ekādasamaṃ.

☸---------------------------------------------------------------------

［一一］ 第十一 豺（一）

一 [那时，世尊]住在舍卫城……

二 “诸比丘！你们在深夜黎明时分，曾听到过老豺的嗥叫吗？”

“是的，世尊。”

三 “诸比丘！那只老豺患上了一种叫做‘ukkaṇḍaka’的皮肤病（疥癣）。它想去哪里就去哪里，想在哪里站就在哪里站，想在哪里坐就在哪里坐，想在哪里躺就在哪里躺；冷风也吹拂着它（让它稍微舒服些）。

四 诸比丘！如果这里某个自称是释迦子弟的人，能感受到哪怕像那样的（一点点自由和舒适的）生命状态，那也算是好的了！（然而放逸者连这点都得不到）。

五 因此，诸比丘！你们应当这样学习：‘我们要保持不放逸而住。’

六 诸比丘！你们就应当这样学习。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/9. Opammasaṃyutta 譬喻相应 (SN 20, 223-234)/9.1 Opammavagga 譬喻品 (SN 20.1-12, 223-234)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9.1.12 Dutiyasiṅgālasutta 豺二 (SN 20.12, 234)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

12. Dutiyasiṅgālasuttaṃ

234. Sāvatthiyaṃ viharati…pe… “assuttha no tumhe, bhikkhave, rattiyā paccūsasamayaṃ jarasiṅgālassa vassamānassā”ti? “Evaṃ, bhante”. “Siyā kho, bhikkhave, tasmiṃ jarasiṅgāle yā kāci kataññutā kataveditā, na tveva idhekacce sakyaputtiyapaṭiññe siyā yā kāci kataññutā kataveditā. Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘kataññuno bhavissāma katavedino; na ca no [na ca noti idaṃ sī. pī. potthakesu natthi] amhesu appakampi kataṃ nassissatī’ti [mā nassissatīti (sī. pī.), vinassissatīti (syā. kaṃ.)]. Evañhi vo, bhikkhave, sikkhitabban”ti. Dvādasamaṃ.

Opammasaṃyuttaṃ samattaṃ.

Tassuddānaṃ –

Kūṭaṃ nakhasikhaṃ kulaṃ, okkhā satti dhanuggaho;

Āṇi kaliṅgaro nāgo, biḷāro dve siṅgālakāti.

☸---------------------------------------------------------------------

[一二] 第十二 豺（之二）

一 [那时，世尊]住在舍卫城。

二 诸位比丘！你们在深夜听到豺的鸣叫了吗？

“大德！是的。”

三 “诸位比丘！那只老豺尚且知道感恩，知道报恩。但某些自称释迦弟子的人，却不知道感恩，不知道报恩。

四 诸位比丘！因此，你们应当这样学习：‘我们要知恩，要报恩；即使我们为他人所做的很微小，也不应被遗忘（或：也不会白费）。’诸位比丘！你们应当这样学习。”

摄颂如下：

屋顶与指甲尖，家族，瓦釜与矛，持弓者；

枢纽与枯草，象，猫与两豺狼。

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/10. Bhikkhusaṃyutta 比丘相应 (SN 21, 235-246)/10.1 Bhikkhuvagga 比丘品 (SN 21.1-12, 235-246)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.1.1 Kolitasutta 拘离多 (SN 21.1, 235)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Bhikkhusaṃyuttaṃ

1. Kolitasuttaṃ

235. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho āyasmā mahāmoggallāno bhikkhū āmantesi – “āvuso bhikkhave”ti. “Āvuso”ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṃ.

Āyasmā mahāmoggallāno etadavoca – “idha mayhaṃ, āvuso, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘ariyo tuṇhībhāvo, ariyo tuṇhībhāvoti vuccati. Katamo nu kho ariyo tuṇhībhāvo’ti? Tassa mayhaṃ āvuso, etadahosi – ‘idha bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati ariyo tuṇhībhāvo’ti. So khvāhaṃ, āvuso, vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja vihariṃ. Tassa mayhaṃ, āvuso, iminā vihārena viharato vitakkasahagatā saññā manasikārā samudācaranti”.

“Atha kho maṃ, āvuso, bhagavā iddhiyā upasaṅkamitvā etadavoca – ‘moggallāna, moggallāna, mā, brāhmaṇa, ariyaṃ tuṇhībhāvaṃ pamādo, ariye tuṇhībhāve cittaṃ saṇṭhapehi, ariye tuṇhībhāve cittaṃ ekodibhāvaṃ karohi, ariye tuṇhībhāve cittaṃ samādahā’ti. So khvāhaṃ, āvuso, aparena samayena vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharāmi. Yañhi taṃ, āvuso, sammā vadamāno vadeyya – ‘satthārā anuggahito sāvako mahābhiññataṃ patto’ti, mamaṃ taṃ sammā vadamāno vadeyya – ‘satthārā anuggahito sāvako mahābhiññataṃ patto’”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第十 比丘相应

[一] 第一 拘离多

一 如是我闻。一时，世尊住在舍卫城的祇树给孤独园。

二 那时，尊者大目犍连对诸位比丘说：“友，诸位比丘！”

那些比丘回答尊者大目犍连说：“友！”

三 尊者大目犍连这样说道：“友！我在这里，去到僻静处独自禅坐时，心中生起这样的思考：

‘所谓的圣默然，圣默然。什么是圣默然呢？’

四 友，我生起这个念头：‘在此，比丘平息了寻与伺，内心宁静，心灵达到专一，进入并安住于无寻、无伺、由定而生的、充满喜与乐的第二禅。这被称为圣默然。’

五 友，我平息了寻与伺，内心宁静，心灵达到专一，进入并安住于无寻、无伺、由定而生的、充满喜与乐的第二禅。友！当我安住于这种状态时，与寻俱行的想和思惟出现了。

六 友，那时，世尊以神通力来到我这里，这样说道：‘目犍连！目犍连！婆罗门！不要放逸于圣默然！要将心稳固于圣默然，要使心在圣默然中达到专一，要使心专注于圣默然！’

七 友，在那之后，我平息了寻与伺，内心宁静，心灵达到专一，进入并安住于无寻、无伺、由定而生的、充满喜与乐的第二禅。友！如果有人要正确地说：‘弟子得到导师的帮助而证得大神通。’那么，他正确地说我就是：‘得到导师帮助而证得大神通的弟子。’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/10. Bhikkhusaṃyutta 比丘相应 (SN 21, 235-246)/10.1 Bhikkhuvagga 比丘品 (SN 21.1-12, 235-246)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.1.2 Upatissasutta 优波低沙 (SN 21.2, 236)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Upatissasuttaṃ

236. Sāvatthiyaṃ viharati. Tatra kho āyasmā sāriputto bhikkhū āmantesi – “āvuso bhikkhave”ti. “Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

“Idha mayhaṃ, āvuso, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘atthi nu kho taṃ kiñci lokasmiṃ yassa me vipariṇāmaññathābhāvā uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā’ti? Tassa mayhaṃ, āvuso, etadahosi – ‘natthi kho taṃ kiñci lokasmiṃ yassa me vipariṇāmaññathābhāvā uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā’”ti.

Evaṃ vutte, āyasmā ānando āyasmantaṃ sāriputtaṃ etadavoca – “satthupi kho te, āvuso sāriputta, vipariṇāmaññathābhāvā nuppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā”ti? “Satthupi kho me, āvuso, vipariṇāmaññathābhāvā nuppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā, api ca me evamassa – ‘mahesakkho vata, bho, satthā antarahito mahiddhiko mahānubhāvo. Sace hi bhagavā ciraṃ dīghamaddhānaṃ tiṭṭheyya tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti. Tathā hi panāyasmato sāriputtassa dīgharattaṃ ahaṅkāramamaṅkāramānānusayā susamūhatā. Tasmā āyasmato sāriputtassa satthupi vipariṇāmaññathābhāvā nuppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

[二] 第二 优波提舍

一 [因缘]起于舍卫城。

二 那时，尊者舍利弗对诸位比丘说：“友！诸位比丘！”

那些比丘回答尊者舍利弗说：“友！”

三 舍利弗这样说道：“友！我在此处，去到僻静处独自禅坐时，心中生起这个念头：‘世间有没有任何事物，会因为它的变易、变化而使我生起愁、悲、苦、忧、恼呢？’

友，我生起这个念头：‘世间没有任何事物，会因为它的变易、变化而使我生起愁、悲、苦、忧、恼。’”

四 听了这话，尊者阿难对尊者舍利弗这样说道：“友，舍利弗！难道导师的变易、变化，也不会使你生起愁、悲、苦、忧、恼吗？”

五 “友，阿难！即使导师发生变易、变化，也不会使我生起愁、悲、苦、忧、恼。不过，我会这样想：‘啊，这位具大影响力、大神通、大威力的导师，（如果）他入灭了。(是多么可惜啊！) 假使世尊能长久地住世，那将是为了许多人的利益，为了许多人的幸福，为了对世间的慈悯，为了天神的利益、安乐和幸福啊！’”

六 确实，尊者舍利弗长久以来，我执、我所执、以及慢随眠都已被彻底根除了。

七 因此，即使导师发生变易、变化，也不会使尊者舍利弗生起愁、悲、苦、忧、恼。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/10. Bhikkhusaṃyutta 比丘相应 (SN 21, 235-246)/10.1 Bhikkhuvagga 比丘品 (SN 21.1-12, 235-246)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.1.3 Ghaṭasutta 精进 (SN 21.3, 237)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Ghaṭasuttaṃ

精进经

237. Evaṃ me sutaṃ –

如是我闻。

ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.

一时世尊，住在舍卫城的祇树给孤独园。

Tena kho pana samayena āyasmā ca sāriputto āyasmā ca mahāmoggallāno rājagahe viharanti veḷuvane kalandakanivāpe ekavihāre.

那时，具寿舍利弗和具寿大目犍连，住在王舍城的竹林精舍（迦兰陀竹园）同一个住所里。

Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā mahāmoggallāno tenupasaṅkami;

当时，具寿舍利弗在傍晚时分，从独坐禅修中起来，前往具寿大目犍连的住处。

upasaṅkamitvā āyasmatā mahāmoggallānena saddhiṃ sammodi.

到达后，与具寿大目犍连互相问候致意；

Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.

交换了友善亲切的寒暄话语后，在一旁坐下。

Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ mahāmoggallānaṃ etadavoca –

坐在一旁的具寿舍利弗对具寿大目犍连这样说道：

“Vippasannāni kho te, āvuso moggallāna, indriyāni;

“友，大目犍连！你的诸根清澈明净，

parisuddho mukhavaṇṇo pariyodāto

面色纯净洁白，

santena nūnāyasmā mahāmoggallāno ajja vihārena vihāsī”ti.

想必今天具寿大目犍连是安住于寂静的状态吧？”

“Oḷārikena khvāhaṃ, āvuso, ajja vihārena vihāsiṃ.

“友！我今天其实是安住于粗显的状态，

Api ca, me ahosi dhammī kathā”ti.

不过，我进行了一场法谈。”

“Kena saddhiṃ panāyasmato mahāmoggallānassa ahosi dhammī kathā”ti?

“具寿大目犍连，是和谁进行的法谈呢？”

“Bhagavatā kho me, āvuso, saddhiṃ ahosi dhammī kathā”ti.

“友！我是和世尊进行的法谈。”

“Dūre kho, āvuso, bhagavā etarahi sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.

“友！世尊现在住在遥远的舍卫城祇树给孤独园。

Kiṃ nu kho, āyasmā, mahāmoggallāno bhagavantaṃ iddhiyā upasaṅkami;

那么，是具寿大目犍连以神通力去到世尊那里呢；

udāhu bhagavā āyasmantaṃ mahāmoggallānaṃ iddhiyā upasaṅkamī”ti?

还是世尊以神通力来到具寿大目犍连这里呢？”

“Na khvāhaṃ, āvuso, bhagavantaṃ iddhiyā upasaṅkamiṃ;

“友，不是我以神通力去到世尊那里，

napi maṃ bhagavā iddhiyā upasaṅkami.

也不是世尊以神通力来到我这里。

Api ca, me yāvatā bhagavā ettāvatā dibbacakkhu visujjhi dibbā ca sotadhātu.

而是，我的天眼和天耳界净化了，能及于世尊所在的范围。

Bhagavatopi yāvatāhaṃ ettāvatā dibbacakkhu visujjhi dibbā ca sotadhātū”ti.

世尊的天眼和天耳界也净化了，能及于我所在的范围。”

“Yathākathaṃ panāyasmato mahāmoggallānassa bhagavatā saddhiṃ ahosi dhammī kathā”ti?

“那么具寿大目犍连和世尊进行了怎样的法谈呢？”

“Idhāhaṃ, āvuso, bhagavantaṃ etadavocaṃ –

“友，我在这里对世尊这样说道：

‘āraddhavīriyo āraddhavīriyoti, bhante, vuccati.

‘大德！常说“发起了精进！发起了精进！”

Kittāvatā nu kho, bhante, āraddhavīriyo hotī’ti?

大德！要到什么程度，才算是发起了精进呢？’

Evaṃ vutte, maṃ, āvuso, bhagavā etadavoca –

友！我这样问后，世尊对我这样说道：

‘idha, moggallāna, bhikkhu āraddhavīriyo viharati –

‘目犍连！在此，有比丘发起了精进而住，

kāmaṃ taco ca nhāru ca aṭṭhī ca avasissatu,

（他决心：）“宁愿只剩下皮肤、筋腱和骨头，

sarīre upasussatu maṃsalohitaṃ,

身上的血肉都干枯，

yaṃ taṃ purisathāmena purisavīriyena purisaparakkamena

凡是依靠人的力量、人的精进、人的勇猛

pattabbaṃ na taṃ apāpuṇitvā vīriyassa saṇṭhānaṃ bhavissatīti.

所能够达到的目标，若不达到，我的精进绝不停止！”

Evaṃ kho, moggallāna, āraddhavīriyo hotī’ti.

目犍连！这样才是发起了精进。’

Evaṃ kho me, āvuso, bhagavatā saddhiṃ ahosi dhammī kathā”ti.

友！这就是我和世尊进行的法谈。”

“Seyyathāpi, āvuso, himavato pabbatarājassa parittā pāsāṇasakkharā yāvadeva upanikkhepanamattāya;

“友！正如喜马拉雅山王旁边的小石子，只是（依附于山王）作为衬托；

evameva kho mayaṃ āyasmato mahāmoggallānassa yāvadeva upanikkhepanamattāya.

同样地，我们之于具寿大目犍连，也只是作为衬托而已！

Āyasmā hi mahāmoggallāno mahiddhiko mahānubhāvo ākaṅkhamāno kappaṃ tiṭṭheyyā”ti.

因为具寿大目犍连具大神通、大威力，如果他愿意，可以住世一劫。”

“Seyyathāpi, āvuso, mahatiyā loṇaghaṭāya parittā loṇasakkharāya yāvadeva upanikkhepanamattāya;

“友！正如大盐罐中的一小撮盐粒，只是（依附于盐罐）作为衬托；

evameva kho mayaṃ āyasmato sāriputtassa yāvadeva upanikkhepanamattāya.

同样地，我们之于具寿舍利弗，也只是作为衬托而已！”

Āyasmā hi sāriputto bhagavatā anekapariyāyena thomito vaṇṇito pasattho –

的确！具寿舍利弗被世尊以各种方式称赞、赞扬、赞叹：

“Sāriputtova paññāya,

（大目犍连偈颂：）

“舍利弗凭借智慧，

sīlena upasamena ca;

凭借戒行与寂静；

Yopi pāraṅgato bhikkhu,

任何已达彼岸的比丘，

etāvaparamo siyā”ti.

（舍利弗）堪为此中至上者。”

Itiha te ubho mahānāgā aññamaññassa subhāsitaṃ sulapitaṃ samanumodiṃsūti.

就这样，这两位大龙象互相随喜对方善说、善讲的话语。

Tatiyaṃ.

精进经 ～比丘品‧第三经终

～《比丘相应‧比丘品‧Ghaṭasutta 精进经》(SN 21.3, 237)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.9.7 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/10. Bhikkhusaṃyutta 比丘相应 (SN 21, 235-246)/10.1 Bhikkhuvagga 比丘品 (SN 21.1-12, 235-246)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.1.4 Navasutta 年少 (SN 21.4, 238)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Navasuttaṃ

年少经

238. Sāvatthiyaṃ viharati.

[那时，世尊]住在舍卫城。

Tena kho pana samayena aññataro navo bhikkhu pacchābhattaṃ piṇḍapātapaṭikkanto vihāraṃ pavisitvā appossukko tuṇhībhūto saṅkasāyati,

当时，有一位年轻比丘，用完餐、收拾好（乞食回来的）钵具后，进入住处，少言寡语、沉默不语、无精打采，

na bhikkhūnaṃ veyyāvaccaṃ karoti cīvarakārasamaye.

在缝制僧衣的时候，也不帮助其他比丘做事。

Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu;

于是，众多比丘来到世尊那里。

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu.

到达后，顶礼世尊，然后在一旁坐下。

Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –

坐在一旁的那些比丘对世尊说：

“idha, bhante, aññataro navo bhikkhu pacchābhattaṃ piṇḍapātapaṭikkanto vihāraṃ pavisitvā appossukko tuṇhībhūto saṅkasāyati,

“大德！这里有一位年轻比丘，用完餐、收拾好钵具后，进入住处，少言寡语、沉默不语、无精打采，

na bhikkhūnaṃ veyyāvaccaṃ karoti cīvarakārasamaye”ti.

在缝制僧衣的时候，也不帮助其他比丘做事。”

Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi –

于是，世尊召唤一位比丘说：

“ehi tvaṃ, bhikkhu, mama vacanena taṃ bhikkhuṃ āmantehi ‘satthā taṃ, āvuso, āmantetī’”ti.

“来，比丘！你用我的名义去叫那位比丘来，告诉他：‘友！导师叫你。’”

“Evaṃ bhante”ti kho so bhikkhu bhagavato paṭissutvā yena so bhikkhu tenupasaṅkami;

“是，大德。”那位比丘回答世尊后，就去到那位年轻比丘那里。

upasaṅkamitvā taṃ bhikkhuṃ etadavoca –

到达后，对那位比丘这样说：

“satthā taṃ, āvuso, āmantetī”ti.

“友！导师叫你。”

“Evamāvuso”ti kho so bhikkhu tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami;

“是，友！”那位年轻比丘回答了这位比丘后，就来到世尊那里；

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

到达后，顶礼世尊，然后在一旁坐下。

Ekamantaṃ nisinnaṃ kho taṃ bhikkhuṃ bhagavā etadavoca –

世尊对坐在一旁的那位比丘这样说道：

“saccaṃ kira tvaṃ, bhikkhu, pacchābhattaṃ piṇḍapātapaṭikkanto vihāraṃ pavisitvā appossukko tuṇhībhūto saṅkasāyasi,

“比丘！据说你用完餐、收拾好钵具后，进入住处，少言寡语、沉默不语、无精打采，

na bhikkhūnaṃ veyyāvaccaṃ karosi cīvarakārasamaye”ti?

在缝制僧衣的时候，也不帮助其他比丘做事。这是真的吗？”

“Ahampi kho, bhante, sakaṃ kiccaṃ karomī”ti.

“大德！我也在做我自己该做的事。”

Atha kho bhagavā tassa bhikkhuno cetasā cetoparivitakkamaññāya bhikkhū āmantesi –

于是，世尊以他心通了知那位比丘的心念后，对诸位比丘说：

“mā kho tumhe, bhikkhave, etassa bhikkhuno ujjhāyittha.

“诸位比丘！你们不要责难这位比丘。

Eso kho, bhikkhave, bhikkhu catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī akicchalābhī akasiralābhī,

诸位比丘！这位比丘是四种禅那——增上心、现法乐住——的随意获得者、不难获得者、无困难获得者。

yassa catthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti,

为了那个目的，善男子正确地从家庭出家，过无家的生活；

tadanuttaraṃ brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti.

他就在现世，凭自己的证智、作证、具足了那无上的梵行终结而安住。”

Idamavoca bhagavā.

世尊说了这番话。

Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

说了这话后，善逝、导师接着又说了这偈颂：

“Nayidaṃ sithilamārabbha,

“这不是通过松懈的努力，

nayidaṃ appena thāmasā;

也不是通过微弱的力量；

Nibbānaṃ adhigantabbaṃ,

所能证得的涅槃——

sabbadukkhappamocanaṃ.

那一切苦的解脱。

“Ayañca daharo bhikkhu,

“而这位年轻的比丘，

ayamuttamapuriso;

这位最上之人；

Dhāreti antimaṃ dehaṃ,

正承担着最后的身体，

jetvā māraṃ savāhinin”ti.

在战胜了魔罗及其军队之后。”

catutthaṃ;

年少经 ～比丘品‧第四经终

～《比丘相应‧比丘品‧Navasutta 年少经》(SN 21.4, 238)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/10. Bhikkhusaṃyutta 比丘相应 (SN 21, 235-246)/10.1 Bhikkhuvagga 比丘品 (SN 21.1-12, 235-246)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.1.5 Sujātasutta 善生 (SN 21.5, 239)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Sujātasuttaṃ

239. Sāvatthiyaṃ viharati. Atha kho āyasmā sujāto yena bhagavā tenupasaṅkami. Addasā kho bhagavā āyasmantaṃ sujātaṃ dūratova āgacchantaṃ. Disvāna bhikkhū āmantesi – “ubhayenevāyaṃ, bhikkhave, kulaputto sobhati – yañca abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, yassa catthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajjanti tadanuttaraṃ brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti. Idamavoca bhagavā…pe… satthā –

“Sobhati vatāyaṃ bhikkhu, ujubhūtena cetasā;

Vippayutto visaṃyutto, anupādāya nibbuto;

Dhāreti antimaṃ dehaṃ, jetvā māraṃ savāhinin”ti. pañcamaṃ;

☸---------------------------------------------------------------------

[五] 第五 善生

一 [那时，世尊]住在舍卫城。

二 那时，尊者善生来到世尊那里。

三 世尊看见尊者善生从远处走来。看见后，对诸位比丘说：

四 “诸位比丘！这位善男子在两方面都很庄严：他相貌俊美、仪表堂堂、令人愉悦，具足最殊胜的容貌风采 (vaṇṇapokkharatāya)；并且，为了那个目的，善男子正确地从家庭出家，过无家的生活，他就在现世，凭自己的证智、作证、具足了那无上的梵行终结而安住。”

五 世尊说了这番话...导师接着又说了这偈颂：

“此比丘实庄严，

心意正直坦荡；

已解脱已离系，

无取着已寂灭；

他承担最后身，

已战胜魔军众。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/10. Bhikkhusaṃyutta 比丘相应 (SN 21, 235-246)/10.1 Bhikkhuvagga 比丘品 (SN 21.1-12, 235-246)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.1.6 Lakuṇḍakabhaddiyasutta 拔提 (SN 21.6, 240)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Lakuṇḍakabhaddiyasuttaṃ

240. Sāvatthiyaṃ viharati. Atha kho āyasmā lakuṇḍakabhaddiyo yena bhagavā tenupasaṅkami. Addasā kho bhagavā āyasmantaṃ lakuṇḍakabhaddiyaṃ dūratova āgacchantaṃ. Disvāna bhikkhū āmantesi – “passatha no tumhe, bhikkhave, etaṃ bhikkhuṃ āgacchantaṃ dubbaṇṇaṃ duddasikaṃ okoṭimakaṃ bhikkhūnaṃ paribhūtarūpan”ti? “Evaṃ, bhante”. “Eso kho, bhikkhave, bhikkhu mahiddhiko mahānubhāvo, na ca sā samāpatti sulabharūpā yā tena bhikkhunā asamāpannapubbā. Yassa catthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti. Idamavoca bhagavā…pe… satthā –

“Haṃsā koñcā mayūrā ca, hatthayo pasadā migā;

Sabbe sīhassa bhāyanti, natthi kāyasmiṃ tulyatā.

“Evameva manussesu, daharo cepi paññavā;

So hi tattha mahā hoti, neva bālo sarīravā”ti. chaṭṭhaṃ;

☸---------------------------------------------------------------------

[六] 第六 跋提

一 [那时，世尊]住在舍卫城。

二 那时，尊者矮子跋提来到世尊那里。

三 世尊看见尊者矮子跋提从远处走来。看见后，对诸位比丘说：

四 “诸位比丘！你们看见那位容貌丑陋 (dubbaṇṇaṃ)、样子难看 (duddasikaṃ)、身材矮小 (okoṭimakaṃ)、被其他比丘轻视 (bhikkhūnaṃ paribhūtarūpaṃ) 的比丘走过来吗？”“是的，大德。”

五 “诸位比丘！这位比丘具有大神通、大威力。没有哪种等持是这位比丘以前未曾证得而又不易获得的 (na ca sā samāpatti sulabharūpā yā tena bhikkhunā asamāpannapubbā)。为了那个目的，善男子正确地从家庭出家，过无家的生活，他就在现世，凭自己的证智、作证、具足了那无上的梵行终结而安住。”

六 世尊说了这番话...导师接着又说了这偈颂：

（一） 天鹅苍鹭与孔雀，

大象斑鹿及野兽；

一切都畏惧狮子，

身形大小不相当。

（二） 人们之中也是如此，

即使年少但有智慧；

他在其中就是伟大，

而非徒有身躯的愚人。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/10. Bhikkhusaṃyutta 比丘相应 (SN 21, 235-246)/10.1 Bhikkhuvagga 比丘品 (SN 21.1-12, 235-246)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.1.7 Visākhasutta 毗舍佉 (SN 21.7, 241)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Visākhasuttaṃ

241. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena āyasmā visākho pañcālaputto upaṭṭhānasālāyaṃ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti, poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāya.

Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi – “ko nu kho, bhikkhave, upaṭṭhānasālāyaṃ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāyā”ti? “Āyasmā, bhante, visākho pañcālaputto upaṭṭhānasālāyaṃ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti, poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāyā”ti.

Atha kho bhagavā āyasmantaṃ visākhaṃ pañcālaputtaṃ āmantesi – “sādhu sādhu, visākha, sādhu kho tvaṃ, visākha, bhikkhū dhammiyā kathāya sandassesi…pe… atthassa viññāpaniyā pariyāpannāya anissitāyā”ti.

Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

“Nābhāsamānaṃ jānanti, missaṃ bālehi paṇḍitaṃ;

Bhāsamānañca jānanti, desentaṃ amataṃ padaṃ.

“Bhāsaye jotaye dhammaṃ, paggaṇhe isinaṃ dhajaṃ;

Subhāsitadhajā isayo, dhammo hi isinaṃ dhajo”ti. sattamaṃ;

☸---------------------------------------------------------------------

[七] 第七 毗舍佉

一 如是我闻。[那时，世尊]住在毗舍离的大林重阁讲堂。

二 那时，潘查利子 (Pañcālaputta) 尊者毗舍佉，在集会堂 (upaṭṭhānasālāyaṃ) 中，正以法谈开示、劝导、激励、使诸比丘欢喜。他的言辞流畅 (poriyā vācāya)、清晰 (vissaṭṭhāya)、不含糊 (anelagalāya)、能阐明义理 (atthassa viññāpaniyā)、圆融 (pariyāpannāya)、无所依附 (anissitāya)。

三 那时，世尊在傍晚时分，从独坐禅修中起来，前往集会堂。到达后，在准备好的座位上坐下。

四 坐定后，世尊对诸位比丘说：“诸位比丘！是谁在集会堂中，以法谈开示、劝导、激励、使诸比丘欢喜，言辞流畅、清晰、不含糊、能阐明义理、圆融、无所依附呢？”

五 “大德！是潘查利子尊者毗舍佉，在集会堂中，以法谈开示、劝导、激励、使诸比丘欢喜，言辞流畅、清晰、不含糊、能阐明义理、圆融、无所依附。”

六 于是，世尊对潘查利子尊者毗舍佉说：“善哉，善哉！毗舍佉！你很好地以法谈开示、劝导、激励、使诸比丘欢喜，言辞流畅...无所依附，这非常好。”

七 世尊说了这番话。说了这话后，善逝、导师接着又说了这偈颂：

（一） 若不开口言说时，

贤者混于愚者中，

人们无法分辨之；

一旦开口说法时，

宣示不死之境地，

人们便能认识他。

（二） 应当讲说阐明法，

高举仙人之旗帜；

诸仙人的旗帜是善说，

法就是仙人的旗帜。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/10. Bhikkhusaṃyutta 比丘相应 (SN 21, 235-246)/10.1 Bhikkhuvagga 比丘品 (SN 21.1-12, 235-246)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.1.8 Nandasutta 难陀 (SN 21.8, 242)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Nandasuttaṃ

242. Sāvatthiyaṃ viharati. Atha kho āyasmā nando bhagavato mātucchāputto ākoṭitapaccākoṭitāni cīvarāni pārupitvā akkhīni añjetvā acchaṃ pattaṃ gahetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ nandaṃ bhagavā etadavoca – “na kho te taṃ, nanda, patirūpaṃ kulaputtassa saddhā agārasmā anagāriyaṃ pabbajitassa, yaṃ tvaṃ ākoṭitapaccākoṭitāni cīvarāni pārupeyyāsi, akkhīni ca añjeyyāsi, acchañca pattaṃ dhāreyyāsi. Etaṃ kho te, nanda, patirūpaṃ kulaputtassa saddhā agārasmā anagāriyaṃ pabbajitassa, yaṃ tvaṃ āraññiko ca assasi, piṇḍapātiko ca paṃsukuliko ca kāmesu ca anapekkho vihareyyāsī”ti. Idamavoca bhagavā…pe… satthā –

“Kadāhaṃ nandaṃ passeyyaṃ, āraññaṃ paṃsukūlikaṃ;

Aññātuñchena yāpentaṃ, kāmesu anapekkhinan”ti.

Atha kho āyasmā nando aparena samayena āraññiko ca piṇḍapātiko ca paṃsukūliko ca kāmesu ca anapekkho vihāsīti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

[八] 第八 难陀

一 [那时，世尊]住在舍卫城。

二 那时，世尊姨母的儿子尊者难陀，穿着熨烫平整的僧衣 (ākoṭitapaccākoṭitāni cīvarāni)，描了眼线 (akkhīni añjetvā)，拿着光洁的钵 (acchaṃ pattaṃ)，来到世尊那里。到达后，顶礼世尊，然后在一旁坐下。世尊对坐在一旁的尊者难陀这样说道：

三 “难陀！你穿着熨烫平整的僧衣，描着眼线，拿着光洁的钵，这对于一位凭信心从家庭出家、过无家生活的善男子来说，是不相称的。难陀！这才是与凭信心从家庭出家、过无家生活的善男子相称的：你应该成为住在森林的人 (āraññiko)、托钵乞食的人 (piṇḍapātiko)、穿粪扫衣的人 (paṃsukuliko)，并且对诸欲无所希求而住 (kāmesu ca anapekkho vihareyyāsi)。”

四 世尊说了这番话...导师接着又说了这偈颂：

“何时我能见到难陀，

成为林住者、粪扫衣者；

依靠拾遗落物维持生命，

对诸欲无所希求？”

五 此后不久，尊者难陀就成为了住在森林的人、托钵乞食的人、穿粪扫衣的人，并且对诸欲无所希求而住。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.9.7 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/10. Bhikkhusaṃyutta 比丘相应 (SN 21, 235-246)/10.1 Bhikkhuvagga 比丘品 (SN 21.1-12, 235-246)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.1.9 Tissasutta 低沙 (SN 21.9, 243)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Tissasuttaṃ

帝须经

243. Sāvatthiyaṃ viharati.

[那时，世尊]住在舍卫城。

Atha kho āyasmā tisso bhagavato pitucchāputto yena bhagavā tenupasaṅkami;

那时，世尊叔父的儿子尊者帝须，来到世尊那里；

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi dukkhī dummano assūni pavattayamāno.

到达后，顶礼世尊，然后坐在一旁，愁苦、忧闷、泪流满面。

Atha kho bhagavā āyasmantaṃ tissaṃ etadavoca –

于是，世尊对尊者帝须说：

“kiṃ nu kho tvaṃ, tissa, ekamantaṃ nisinno dukkhī dummano assūni pavattayamāno”ti?

“帝须！你为何坐在一旁，愁苦、忧闷、泪流满面呢？”

“Tathā hi pana maṃ, bhante, bhikkhū samantā vācāsannitodakena [vācāya sannitodakena (ka.)] sañjambharimakaṃsū”ti [sañjabbharimakaṃsūti (?)].

“大德！因为诸位比丘都用尖锐的言语来嘲弄我、讥笑我！”

“Tathāhi pana tvaṃ, tissa, vattā no ca vacanakkhamo;

“那是因为这样，帝须！你能言说却不能忍受他人的言语。

na kho te taṃ, tissa, patirūpaṃ kulaputtassa saddhā agārasmā anagāriyaṃ pabbajitassa, yaṃ tvaṃ vattā no ca vacanakkhamo.

帝须！你能言说却不能忍受他人的言语，这对于一位凭信心从家庭出家、过无家生活的善男子来说，是不相称的。

Etaṃ kho te, tissa, patirūpaṃ kulaputtassa saddhā agārasmā anagāriyaṃ pabbajitassa – ‘yaṃ tvaṃ vattā ca assa vacanakkhamo cā’”ti.

帝须！这才是与凭信心从家庭出家、过无家生活的善男子相称的：‘你应该既能言说，也能忍受他人的言语。’”

Idamavoca bhagavā.

世尊说了这番话。

Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

说了这话后，善逝、导师接着又说了这偈颂：

“Kiṃ nu kujjhasi mā kujjhi,

“为何要生气？不要生气！

akkodho tissa te varaṃ;

帝须！不生气对你更好！

Kodhamānamakkhavinayatthañhi,

为了调伏愤怒、我慢、恶意的目的，

tissa brahmacariyaṃ vussatī”ti.

帝须啊，人们才修习梵行。”

navamaṃ;

帝须经 ～比丘品‧第九经终

～《比丘相应‧比丘品‧Tissasutta 帝须经》(SN 21.9, 243)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.9.7 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/10. Bhikkhusaṃyutta 比丘相应 (SN 21, 235-246)/10.1 Bhikkhuvagga 比丘品 (SN 21.1-12, 235-246)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.1.10 Theranāmakasutta 名为长老 (SN 21.10, 244)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Theranāmakasuttaṃ

名为长老经

244. Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.

一时，世尊住在王舍城的迦兰陀竹园。

Tena kho pana samayena aññataro bhikkhu theranāmako ekavihārī ceva hoti ekavihārassa ca vaṇṇavādī.

又，那时，有一位名叫长老的比丘，他既是独住者，也赞叹独住。

So eko gāmaṃ piṇḍāya

➀ 他独自一人进村托钵；

pavisati eko

➁ 独自一人

paṭikkamati eko

➂ 独自一人回来；

raho nisīdati eko

➃ 独自一人在僻静处坐禅；

caṅkamaṃ adhiṭṭhāti.

➄ 独自一人决意经行。

Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu;

当时，众多比丘来到世尊那里，

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu.

到达后，顶礼世尊，然后在一旁坐下。

Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –

坐在一旁的诸比丘对世尊说：

“idha, bhante, aññataro bhikkhu theranāmako ekavihārī ekavihārassa ca vaṇṇavādī”ti.

“大德！这里有一位名叫长老的比丘，他是独住者，也赞叹独住。”

Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi –

于是，世尊召唤一位比丘说：

“ehi tvaṃ, bhikkhu, mama vacanena theraṃ bhikkhuṃ āmantehi –

“来，比丘！你用我的名义去叫长老比丘来：

‘satthā taṃ, āvuso thera, āmantetī’”ti.

‘友，长老！导师叫你。’”

“Evaṃ, bhante”ti

“是，大德。”

kho so bhikkhu bhagavato paṭissutvā yenāyasmā thero tenupasaṅkami;

那位比丘回答世尊后，就去到具寿长老那里。

upasaṅkamitvā āyasmantaṃ theraṃ etadavoca –

到达后，对具寿长老这样说：

“satthā taṃ, āvuso thera, āmantetī”ti.

“友，长老！导师叫你。”

“Evamāvuso”ti

“是，友。”

kho āyasmā thero tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami;

具寿长老回答了那位比丘后，就来到世尊那里。

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

到达后，顶礼世尊，然后在一旁坐下。

Ekamantaṃ nisinnaṃ kho āyasmantaṃ theraṃ bhagavā etadavoca –

坐定后，世尊对具寿长老这样说道：

“saccaṃ kira tvaṃ, thera, ekavihārī ekavihārassa ca vaṇṇavādī”ti?

“长老！据说你是独住者，也赞叹独住，这是真的吗？”

“Evaṃ, bhante”.

“是的，大德。”

“Yathā kathaṃ pana tvaṃ, thera, ekavihārī ekavihārassa ca vaṇṇavādī”ti?

“长老！那么，你是怎样成为独住者，又怎样赞叹独住的呢？”

“Idhāhaṃ, bhante,

“大德！我是这样做的：

eko gāmaṃ piṇḍāya

➀ 独自一人进村托钵；

pavisāmi eko

➁ 我独自一人

paṭikkamāmi eko

➂ 我独自一人回来；

raho nisīdāmi eko

➃ 我独自一人在僻静处坐禅；

caṅkamaṃ adhiṭṭhāmi.

➄ 我独自一人决意经行。

Evaṃ khvāhaṃ, bhante, ekavihārī ekavihārassa ca vaṇṇavādī”ti.

大德！我就是这样成为独住者，也这样赞叹独住的。”

“Attheso, thera, ekavihāro neso natthīti vadāmi.

“长老！是有这种独住，我不是说没有。

Api ca, thera, yathā ekavihāro vitthārena paripuṇṇo hoti taṃ suṇāhi, sādhukaṃ manasi karohi;

但是，长老！还有一种详细而圆满的独住，你且谛听，仔细思考！

bhāsissāmī”ti.

我要说了。”

“Evaṃ, bhante”ti kho…pe….

[“Evaṃ, bhante”ti kho āyasmā thero bhagavato paccassosi.

“是的，大德！”具寿长老回答世尊。

Bhagavā etadavoca – ]

世尊这样说道：

“Kathañca, thera, ekavihāro vitthārena paripuṇṇo hoti.

“长老！怎样才是详细而圆满的独住呢？

Idha, thera,

长老！在此──

yaṃ atītaṃ taṃ pahīnaṃ,

❶ 凡是过去的，都已舍弃；

yaṃ anāgataṃ taṃ paṭinissaṭṭhaṃ,

❷ 凡是未来的，都已断除；

paccuppannesu ca

❸ 并且对于现在

attabhāvapaṭilābhesu

所获得的自体，

chandarāgo suppaṭivinīto.

欲与贪都已善调伏。

Evaṃ kho, thera, ekavihāro vitthārena paripuṇṇo hotī”ti.

长老！这样才是详细而圆满的独住。”

Idamavoca bhagavā.

世尊说了这番话。

Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

说了这话后，善逝、导师接着又说了这偈颂：

“Sabbābhibhuṃ

“征服一切者，

sabbaviduṃ

了知一切者，

sumedhaṃ,

具足善慧者，

Sabbesu dhammesu anūpalittaṃ;

于一切法无所染污；

Sabbañjahaṃ taṇhākkhaye vimuttaṃ,

舍弃一切，于爱尽而解脱，

Tamahaṃ naraṃ ekavihārīti brūmī”ti.

这样的人我称之为‘独住者’。”

dasamaṃ;

名为长老经 ～比丘品‧第十经终

～《比丘相应‧比丘品‧Theranāmakasutta 名为长老经》(SN 21.10, 244)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/10. Bhikkhusaṃyutta 比丘相应 (SN 21, 235-246)/10.1 Bhikkhuvagga 比丘品 (SN 21.1-12, 235-246)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.1.11 Mahākappinasutta 劫宾那 (SN 21.11, 245)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Mahākappinasuttaṃ

245. Sāvatthiyaṃ viharati. Atha kho āyasmā mahākappino yena bhagavā tenupasaṅkami. Addasā kho bhagavā āyasmantaṃ mahākappinaṃ dūratova āgacchantaṃ. Disvāna bhikkhū āmantesi – “passatha no tumhe bhikkhave, etaṃ bhikkhuṃ āgacchantaṃ odātakaṃ tanukaṃ tuṅganāsikan”ti? “Evaṃ, bhante”. “Eso kho, bhikkhave, bhikkhu mahiddhiko mahānubhāvo. Na ca sā samāpatti sulabharūpā yā tena bhikkhunā asamāpannapubbā. Yassa catthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti.

Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

“Khattiyo seṭṭho janetasmiṃ, ye gottapaṭisārino;

Vijjācaraṇasampanno, so seṭṭho devamānuse.

“Divā tapati ādicco, rattimābhāti candimā;

Sannaddho khattiyo tapati, jhāyī tapati brāhmaṇo;

Atha sabbamahorattiṃ [atha sabbamahorattaṃ (sī. syā. kaṃ.)], buddho tapati tejasā”ti. ekādasamaṃ;

☸---------------------------------------------------------------------

［一一］ 第十一 劫宾那

一 那时，世尊住在舍卫城。

二 那时，尊者大劫宾那来到世尊那里。

三 世尊看见尊者大劫宾那从远处走来。

四 看见后，对各位比丘说：“各位比丘！你们看见那位皮肤白晰、鼻子高挺的比丘了吗？”

“是的，尊者。”

五 “各位比丘！那位比丘有大神通、大威力。那种他以前从未证得过的等持（禅定成就），是不容易获得的。正是为了这个目标，善家的子弟们才正确地从家庭出家成为无家者，[为了]这无上的梵行圆满，在现世就亲自证知、实现后安住。”

六 世尊说完这些。善逝说完这些后，导师接着又说道：

（一） 刹帝利重家世

人中为最胜

具足明与行者

人天中最殊胜

（二） 白天太阳放光辉

月亮在夜晚发光

刹帝利披甲发光

婆罗门禅修发光

然而佛陀以威力

日夜恒常放光辉

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.9.7 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《2》Nidānavaggasaṃyuttapāḷi 因缘篇 (SN 12-21, 1-246)/10. Bhikkhusaṃyutta 比丘相应 (SN 21, 235-246)/10.1 Bhikkhuvagga 比丘品 (SN 21.1-12, 235-246)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.1.12 Sahāyakasutta 僚友 (SN 21.12, 246)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

12. Sahāyakasuttaṃ

僚友经

246. Sāvatthiyaṃ viharati.

［那时，世尊］住在舍卫城。

Atha kho dve bhikkhū sahāyakā āyasmato mahākappinassa saddhivihārino yena bhagavā tenupasaṅkamiṃsu.

那时，与具寿大劫宾那同住（弟子）的两位比丘僧侣，来到世尊那里。

Addasā kho bhagavā te bhikkhū dūratova āgacchante.

世尊看见那些比丘，从远处走来。

Disvāna bhikkhū āmantesi –

看见后，告诉各位比丘说：

“passatha no tumhe, bhikkhave, ete bhikkhū sahāyake āgacchante kappinassa saddhivihārino”ti?

“各位比丘！你们看见劫宾那的同住（弟子）那两位比丘僧侣走近前来吗？”

“Evaṃ, bhante”.

“是的，尊者。”

“Ete kho te bhikkhū mahiddhikā mahānubhāvā.

“那些比丘已得大神通力、大威德力。

Na ca sā samāpatti sulabharūpā, yā tehi bhikkhūhi asamāpannapubbā.

那种他们以前从未证得过的等持（禅定成就），是不容易获得的！

Yassa catthāya kulaputtā

那些善家的子弟已经舍弃（家庭），

sammadeva agārasmā anagāriyaṃ pabbajanti

彻底地从家庭出家而成为无家者：

tadanuttaraṃ brahmacariyapariyosānaṃ

然后，[为了]究竟的无上梵行，

diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.

在现世中，亲自证知、实现后圆满具足地安住。”

Idamavoca bhagavā.

世尊这样说完了。

Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

善逝说完这些，导师接着又这样说道：

“Sahāyā vatime bhikkhū,

“比丘们实为法侣，

cirarattaṃ sametikā;

长久以来共修习；

Sameti nesaṃ saddhammo,

他们的正法相合，

dhamme buddhappavedite.

依于佛所开示法。

“Suvinītā kappinena,

由劫宾那善教导，

dhamme ariyappavedite;

依于圣者开示法；

Dhārenti antimaṃ dehaṃ,

他们维持最后身，

jetvā māraṃ savāhinin”ti.

已战胜魔王及其军。”

dvādasamaṃ;

僚友经 ～比丘品‧第十二经终

～《比丘相应‧比丘品‧Sahāyakasutta 僚友经》(SN 21.12, 246)

Bhikkhusaṃyuttaṃ samattaṃ.

比丘相应 ～因缘篇‧第十相应终

Tassuddānaṃ –

此品（十二经）摄颂曰：

Kolito upatisso ca,

（一）拘离多、（二）优波低沙，

ghaṭo cāpi pavuccati;

（三）精进（已被诵出）；

Navo sujāto bhaddi ca,

（四）年少、（五）善生、（六）拔提，

visākho nando tisso ca;

（七）毗舍佉、（八）难陀、（九）低沙（三经诵出）；

Theranāmo ca kappino,

（十）名为长老、（十一）劫宾那，

sahāyena ca dvādasāti.

（十二）僚友（共十二经）。

Nidānavaggo dutiyo.

因缘篇 ～相应部经典‧第二篇

Tassuddānaṃ –

本篇（十相应）摄颂曰：

Nidānābhisamayadhātu,

（一）因缘相应、（二）现观相应、（三）界相应，

anamataggena kassapaṃ;

（四）无始相应、（五）迦叶相应；

Sakkārarāhulalakkhaṇo,

（六）利得与供养相应、（七）罗睺罗相应、（八）勒叉那相应，

opamma-bhikkhunā vaggo.

（九）譬喻相应、（十）比丘相应。

Dutiyo tena pavuccatīti.

因缘篇 ～相应部经典‧第二篇，已被诵出

Nidānavaggasaṃyuttapāḷi niṭṭhitā.

相应部经典‧因缘篇终

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.1 Nakulapituvagga 那拘罗父品 (SN 22.1-11)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.1 Nakulapitusutta 那拘罗父 (SN 22.1)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

Namo tassa bhagavato arahato sammāsambuddhassa

Saṃyuttanikāyo

Khandhavaggo《蕴篇》

1. Khandhasaṃyuttaṃ

1. Nakulapituvaggo

1. Nakulapitusuttaṃ

1. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā bhaggesu viharati susumāragire [suṃsumāragire (sī. syā. kaṃ. pī.)] bhesakaḷāvane migadāye. Atha kho nakulapitā gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho nakulapitā gahapati bhagavantaṃ etadavoca –

“Ahamasmi, bhante, jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto āturakāyo abhikkhaṇātaṅko. Aniccadassāvī kho panāhaṃ, bhante, bhagavato manobhāvanīyānañca bhikkhūnaṃ. Ovadatu maṃ, bhante, bhagavā; anusāsatu maṃ, bhante, bhagavā; yaṃ mamassa dīgharattaṃ hitāya sukhāyā”ti.

“Evametaṃ, gahapati, evametaṃ, gahapati! Āturo hāyaṃ, gahapati, kāyo aṇḍabhūto pariyonaddho. Yo hi, gahapati, imaṃ kāyaṃ pariharanto muhuttampi ārogyaṃ paṭijāneyya, kimaññatra bālyā? Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘āturakāyassa me sato cittaṃ anāturaṃ bhavissatī’ti. Evañhi te, gahapati, sikkhitabban”ti.

Atha kho nakulapitā gahapati bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sāriputtaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho nakulapitaraṃ gahapatiṃ āyasmā sāriputto etadavoca – “vippasannāni kho te, gahapati, indriyāni; parisuddho mukhavaṇṇo pariyodāto. Alattha no ajja bhagavato sammukhā dhammiṃ kathaṃ savanāyā”ti?

“Kathañhi no siyā, bhante! Idānāhaṃ, bhante, bhagavatā dhammiyā kathāya amatena abhisitto”ti. “Yathā kathaṃ pana tvaṃ, gahapati, bhagavatā dhammiyā kathāya amatena abhisitto”ti? “Idhāhaṃ, bhante, yena bhagavā tenupasaṅkamiṃ; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃ. Ekamantaṃ nisinno khvāhaṃ, bhante, bhagavantaṃ etadavocaṃ – ‘ahamasmi, bhante, jiṇṇo vuḍḍho mahallako addhagato vayoanuppatto āturakāyo abhikkhaṇātaṅko. Aniccadassāvī kho panāhaṃ, bhante, bhagavato manobhāvanīyānañca bhikkhūnaṃ. Ovadatu maṃ, bhante, bhagavā; anusāsatu maṃ, bhante, bhagavā; yaṃ mamassa dīgharattaṃ hitāya sukhāyā’”ti.

“Evaṃ vutte, maṃ, bhante, bhagavā etadavoca – ‘evametaṃ, gahapati, evametaṃ, gahapati! Āturo hāyaṃ, gahapati, kāyo aṇḍabhūto pariyonaddho. Yo hi, gahapati, imaṃ kāyaṃ pariharanto muhuttampi ārogyaṃ paṭijāneyya, kimaññatra bālyā? Tasmātiha te gahapati, evaṃ sikkhitabbaṃ – āturakāyassa me sato cittaṃ anāturaṃ bhavissatīti. Evañhi te, gahapati, sikkhitabban’ti. Evaṃ khvāhaṃ, bhante, bhagavatā dhammiyā kathāya amatena abhisitto”ti.

“Na hi pana taṃ, gahapati, paṭibhāsi bhagavantaṃ [taṃ bhagavantaṃ (sī.)] uttariṃ paṭipucchituṃ – ‘kittāvatā nu kho, bhante, āturakāyo ceva hoti āturacitto ca, kittāvatā ca pana āturakāyo hi kho hoti no ca āturacitto’”ti? “Dūratopi kho mayaṃ, bhante, āgaccheyyāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṃ. Sādhu vatāyasmantaṃyeva sāriputtaṃ paṭibhātu etassa bhāsitassa attho”ti.

“Tena hi, gahapati, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti. “Evaṃ, bhante”ti kho nakulapitā gahapati āyasmato sāriputtassa paccassosi. Āyasmā sāriputto etadavoca –

“Kathañca, gahapati, āturakāyo ceva hoti, āturacitto ca? Idha, gahapati, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ; attani vā rūpaṃ, rūpasmiṃ vā attānaṃ. ‘Ahaṃ rūpaṃ, mama rūpan’ti pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṃ rūpaṃ, mama rūpan’ti pariyuṭṭhaṭṭhāyino taṃ rūpaṃ vipariṇamati aññathā hoti. Tassa rūpavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.

“Vedanaṃ attato samanupassati, vedanāvantaṃ vā attānaṃ; attani vā vedanaṃ, vedanāya vā attānaṃ. ‘Ahaṃ vedanā, mama vedanā’ti pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṃ vedanā, mama vedanā’ti pariyuṭṭhaṭṭhāyino, sā vedanā vipariṇamati aññathā hoti. Tassa vedanāvipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.

“Saññaṃ attato samanupassati, saññāvantaṃ vā attānaṃ; attani vā saññaṃ, saññāya vā attānaṃ. ‘Ahaṃ saññā, mama saññā’ti pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṃ saññā, mama saññā’ti pariyuṭṭhaṭṭhāyino, sā saññā vipariṇamati aññathā hoti. Tassa saññāvipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.

“Saṅkhāre attato samanupassati, saṅkhāravantaṃ vā attānaṃ; attani vā saṅkhāre, saṅkhāresu vā attānaṃ. ‘Ahaṃ saṅkhārā, mama saṅkhārā’ti pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṃ saṅkhārā, mama saṅkhārā’ti pariyuṭṭhaṭṭhāyino, te saṅkhārā vipariṇamanti aññathā honti. Tassa saṅkhāravipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.

“Viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ. ‘Ahaṃ viññāṇaṃ, mama viññāṇan’ti pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṃ viññāṇaṃ, mama viññāṇan’ti pariyuṭṭhaṭṭhāyino, taṃ viññāṇaṃ vipariṇamati aññathā hoti. Tassa viññāṇavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. Evaṃ kho, gahapati, āturakāyo ceva hoti āturacitto ca.

“Kathañca, gahapati, āturakāyo hi kho hoti no ca āturacitto? Idha, gahapati, sutavā ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ; na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ. ‘Ahaṃ rūpaṃ, mama rūpan’ti na pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṃ rūpaṃ, mama rūpan’ti apariyuṭṭhaṭṭhāyino, taṃ rūpaṃ vipariṇamati aññathā hoti. Tassa rūpavipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.

“Na vedanaṃ attato samanupassati, na vedanāvantaṃ vā attānaṃ; na attani vā vedanaṃ, na vedanāya vā attānaṃ. ‘Ahaṃ vedanā, mama vedanā’ti na pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṃ vedanā, mama vedanā’ti apariyuṭṭhaṭṭhāyino, sā vedanā vipariṇamati aññathā hoti. Tassa vedanāvipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.

“Na saññaṃ attato samanupassati, na saññāvantaṃ vā attānaṃ; na attani vā saññaṃ, na saññāya vā attānaṃ. ‘Ahaṃ saññā, mama saññā’ti na pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṃ saññā, mama saññā’ti apariyuṭṭhaṭṭhāyino, sā saññā vipariṇamati aññathā hoti. Tassa saññāvipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.

``Na saṅkhāre attato samanupassati, na saṅkhāravantaṃ vā attānaṃ; na attani vā saṅkhāre, na saṅkhāresu vā attānaṃ. ‘Ahaṃ saṅkhārā, mama saṅkhārā’ti na pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṃ saṅkhārā, mama saṅkhārā’ti apariyuṭṭhaṭṭhāyino, te saṅkhārā vipariṇamanti aññathā honti. Tassa saṅkhāravipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā.

“Na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ; na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ. ‘Ahaṃ viññāṇaṃ, mama viññāṇan’ti na pariyuṭṭhaṭṭhāyī hoti. Tassa ‘ahaṃ viññāṇaṃ, mama viññāṇan’ti apariyuṭṭhaṭṭhāyino, taṃ viññāṇaṃ vipariṇamati aññathā hoti. Tassa viññāṇavipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā. Evaṃ kho, gahapati, āturakāyo hoti no ca āturacitto”ti.

Idamavoca āyasmā sāriputto. Attamano nakulapitā gahapati āyasmato sāriputtassa bhāsitaṃ abhinandīti. Paṭhamaṃ.

☸---------------------------------------------------------------------

皈命彼世尊 应供正等觉者

相应部经典

蕴篇

第一 蕴相应

第一 那拘罗父品

［一］第一那拘罗父

一 我是这样听说的。那时，世尊住在跋耆国苏苏马罗山（鳄鱼山）的恐怖林鹿野苑。

二 当时有那拘罗父居士，来到世尊的住处。到了之后，在一旁坐下。

三 在一旁坐下的那拘罗父居士对世尊说：“尊者！我已经年老、衰弱、高龄、人生已到晚年、身体病弱、疾病缠身。尊者！我不能经常见到世尊以及那些令人心意愉悦的比丘们。恳请尊者世尊教导我，恳请尊者世尊训诫我，使我能获得长久的利益和安乐。”

四 “是这样啊，居士！是这样啊，居士！居士！你这个身体确实是病苦的，像个蛋壳般脆弱，被包裹着。居士！带着这样的身体，如果有人还自称哪怕片刻无病，那除了愚痴还能是什么呢？因此，居士！你在这里应当这样学习：‘即使我的身体有病，但我的心要没有病。’居士！你应当这样学习。”

五 那时，那拘罗父居士对世尊的开示感到随喜、欢喜，从座位上起来，向世尊行礼并右绕（表示尊敬），然后前往具寿舍利弗的住处。到了之后，向具寿舍利弗行礼，在一旁坐下。

六 具寿舍利弗对坐在一旁的那拘罗父居士说：“居士！你的诸根看起来很愉悦，面色纯净洁白。想必今天是在世尊那里听闻到佛法了吧？”

“尊者！怎么会不是呢！尊者！今天世尊以佛法的甘露遍洒（滋润）了我。

七 尊者！是这样的，我今天来到世尊的住处。到了之后，向世尊行礼，在一旁坐下。我坐在一旁，对世尊说：‘尊者！我已经年老、衰弱、高龄、人生已到晚年、身体病弱、疾病缠身。尊者！我不能经常见到世尊以及那些令人心意愉悦的比丘们。恳请尊者世尊教导我，恳请尊者世尊训诫我，使我能获得长久的利益和安乐。’

尊者！我这样禀告后，世尊对我说：‘是这样啊，居士！是这样啊，居士！居士！你这个身体确实是病苦的，像个蛋壳般脆弱，被包裹着。居士！带着这样的身体，如果有人还自称哪怕片刻无病，那除了愚痴还能是什么呢？因此，居士！你在这里应当这样学习：‘即使我的身体有病，但我的心要没有病。’居士！你应当这样学习。’

尊者！世尊就是以这样的佛法甘露遍洒（滋润）了我。”

八 “居士！那你没有进一步再问世尊吗？‘尊者！怎么样算是身病心也病？又怎么样算是身虽病而心不病呢？’”

九 “尊者！我们正是为了想了解这番话的含义，才不远来到具寿舍利弗您这里的。善哉！愿具寿舍利弗您，能为我们解释这番话的含义！”

一〇 “那么，居士！请仔细听，好好放在心上，我这就说。”

“是的，尊者！”那拘罗父居士回答具寿舍利弗。

一一 具寿舍利弗这样说道：

“居士！怎么样算是身病心也病呢？”

一二 居士！这里，未听闻（佛法）的凡夫，不曾亲近圣者，不了解圣者的法，未在圣者的法中受过训练；不曾亲近善知识，不了解善知识的法，未在善知识的法中受过训练。他视色（物质）为‘我’，或视‘我’拥有色，或视色在‘我’中，或视‘我’在色中。他执著于‘我是色，色是我所’。当他执著于‘我是色，色是我所’时，那个色变化了、变异了。由于色的变化、变异，他便生起愁、悲、苦、忧、恼。

一三 他视受（感受）为‘我’，或视‘我’拥有受，或视受在‘我’中，或视‘我’在受中。他执著于‘我是受，受是我所’。当他执著于‘我是受，受是我所’时，那个受变化了、变异了。由于受的变化、变异，他便生起愁、悲、苦、忧、恼。

一四 他视想（概念/认知）为‘我’，或视‘我’拥有想，或视想在‘我’中，或视‘我’在想中。他执著于‘我是想，想是我所’。当他执著于‘我是想，想是我所’时，那个想变化了、变异了。由于想的变化、变异，他便生起愁、悲、苦、忧、恼。

一五 他视行（意志活动/造作）为‘我’，或视‘我’拥有行，或视行在‘我’中，或视‘我’在行中。他执著于‘我是行，行是我所’。当他执著于‘我是行，行是我所’时，那些行变化了、变异了。由于行的变化、变异，他便生起愁、悲、苦、忧、恼。

一六 他视识（意识）为‘我’，或视‘我’拥有识，或视识在‘我’中，或视‘我’在识中。他执著于‘我是识，识是我所’。当他执著于‘我是识，识是我所’时，那个识变化了、变异了。由于识的变化、变异，他便生起愁、悲、苦、忧、恼。

一七 居士！像这样就是身病心也病。

一八 居士！怎么样算是身虽病而心不病呢？

一九 居士！这里，已听闻（佛法）的圣弟子，曾亲近圣者，了解圣者的法，已在圣者的法中善受训练；曾亲近善知识，了解善知识的法，已在善知识的法中善受训练。他不视色为‘我’，不视‘我’拥有色，不视色在‘我’中，不视‘我’在色中。他不执著于‘我是色，色是我所’。当他不执著于‘我是色，色是我所’时，那个色即使变化了、变异了，他也不会因此生起愁、悲、苦、忧、恼。

二〇 他不视受为‘我’，不视‘我’拥有受，不视受在‘我’中，不视‘我’在受中。他不执著于‘我是受，受是我所’。当他不执著于‘我是受，受是我所’时，那个受即使变化了、变异了，他也不会因此生起愁、悲、苦、忧、恼。

二一 他不视想为‘我’，不视‘我’拥有想，不视想在‘我’中，不视‘我’在想中。他不执著于‘我是想，想是我所’。当他不执著于‘我是想，想是我所’时，那个想即使变化了、变异了，他也不会因此生起愁、悲、苦、忧、恼。

二二 他不视行为‘我’，不视‘我’拥有行，不视行在‘我’中，不视‘我’在行中。他不执著于‘我是行，行是我所’。当他不执著于‘我是行，行是我所’时，那些行即使变化了、变异了，他也不会因此生起愁、悲、苦、忧、恼。

二三 他不视识为‘我’，不视‘我’拥有识，不视识在‘我’中，不视‘我’在识中。他不执著于‘我是识，识是我所’。当他不执著于‘我是识，识是我所’时，那个识即使变化了、变异了，他也不会因此生起愁、悲、苦、忧、恼。

二四 居士！像这样就是身虽病而心不病。

二五 具寿舍利弗这样说完后，那拘罗父居士心生愉悦，对具寿舍利弗所说的法感到欢喜。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.1 Nakulapituvagga 那拘罗父品 (SN 22.1-11)”

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【经名】 1.1.2 Devadahasutta 天现 (SN 22.2)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Devadahasuttaṃ

2. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sakkesu [sakyesu (ka.)] viharati devadahaṃ nāma sakyānaṃ nigamo. Atha kho sambahulā pacchābhūmagamikā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – “icchāma mayaṃ, bhante, pacchābhūmaṃ janapadaṃ gantuṃ, pacchābhūme janapade nivāsaṃ kappetun”ti.

“Apalokito pana vo, bhikkhave, sāriputto”ti? “Na kho no, bhante, apalokito āyasmā sāriputto”ti. “Apaloketha, bhikkhave, sāriputtaṃ. Sāriputto, bhikkhave, paṇḍito, bhikkhūnaṃ anuggāhako sabrahmacārīnan”ti. “Evaṃ bhante”ti kho te bhikkhū bhagavato paccassosuṃ.

Tena kho pana samayena āyasmā sāriputto bhagavato avidūre aññatarasmiṃ eḷagalāgumbe nisinno hoti. Atha kho te bhikkhū bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yenāyasmā sāriputto tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ [sārāṇīyaṃ (sī. syā. kaṃ. pī.)] vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ sāriputtaṃ etadavocuṃ – “icchāma mayaṃ, āvuso sāriputta, pacchābhūmaṃ janapadaṃ gantuṃ, pacchābhūme janapade nivāsaṃ kappetuṃ. Apalokito no satthā”ti.

“Santi hāvuso, nānāverajjagataṃ bhikkhuṃ pañhaṃ pucchitāro – khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi. Paṇḍitā hāvuso, manussā vīmaṃsakā – ‘kiṃvādī panāyasmantānaṃ [kiṃvādāyasmantānaṃ (pī. ka.)] satthā kimakkhāyīti, kacci vo āyasmantānaṃ dhammā sussutā suggahitā sumanasikatā sūpadhāritā suppaṭividdhā paññāya, yathā byākaramānā āyasmanto vuttavādino ceva bhagavato assatha, na ca bhagavantaṃ abhūtena abbhācikkheyyātha, dhammassa cānudhammaṃ byākareyyātha, na ca koci sahadhammiko vādānuvādo [vādānupāto (aṭṭhakathāyaṃ pāṭhantaraṃ)] gārayhaṃ ṭhānaṃ āgaccheyyā’”ti?

“Dūratopi kho mayaṃ, āvuso, āgaccheyyāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṃ. Sādhu vatāyasmantaṃyeva sāriputtaṃ paṭibhātu etassa bhāsitassa attho”ti. “Tena hāvuso, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

“Santi hāvuso, nānāverajjagataṃ bhikkhuṃ pañhaṃ pucchitāro – khattiyapaṇḍitāpi …pe… samaṇapaṇḍitāpi. Paṇḍitā hāvuso, manussā vīmaṃsakā – ‘kiṃvādī panāyasmantānaṃ satthā kimakkhāyī’ti? Evaṃ puṭṭhā tumhe, āvuso, evaṃ byākareyyātha – ‘chandarāgavinayakkhāyī kho no, āvuso, satthā’”ti.

“Evaṃ byākatepi kho, āvuso, assuyeva uttariṃ pañhaṃ pucchitāro – khattiyapaṇḍitāpi…pe… samaṇapaṇḍitāpi. Paṇḍitā hāvuso, manussā vīmaṃsakā – ‘kismiṃ panāyasmantānaṃ chandarāgavinayakkhāyī satthā’ti? Evaṃ puṭṭhā tumhe, āvuso, evaṃ byākareyyātha – ‘rūpe kho, āvuso, chandarāgavinayakkhāyī satthā, vedanāya… saññāya… saṅkhāresu… viññāṇe chandarāgavinayakkhāyī satthā’”ti.

“Evaṃ byākatepi kho, āvuso, assuyeva uttariṃ pañhaṃ pucchitāro – khattiyapaṇḍitāpi…pe… samaṇapaṇḍitāpi. Paṇḍitā hāvuso, manussā vīmaṃsakā – ‘kiṃ panāyasmantānaṃ ādīnavaṃ disvā rūpe chandarāgavinayakkhāyī satthā, vedanāya… saññāya… saṅkhāresu… viññāṇe chandarāgavinayakkhāyī satthā’ti? Evaṃ puṭṭhā tumhe, āvuso, evaṃ byākareyyātha – ‘rūpe kho, āvuso, avigatarāgassa [avītarāgassa (syā. kaṃ.)] avigatachandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa tassa rūpassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. Vedanāya… saññāya… saṅkhāresu avigatarāgassa…pe… avigatataṇhassa tesaṃ saṅkhārānaṃ vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. Viññāṇe avigatarāgassa avigatachandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa tassa viññāṇassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. Idaṃ kho no, āvuso, ādīnavaṃ disvā rūpe chandarāgavinayakkhāyī satthā, vedanāya… saññāya… saṅkhāresu… viññāṇe chandarāgavinayakkhāyī satthā’”ti.

“Evaṃ byākatepi kho, āvuso, assuyeva uttariṃ pañhaṃ pucchitāro – khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi samaṇapaṇḍitāpi. Paṇḍitā hāvuso, manussā vīmaṃsakā – ‘kiṃ panāyasmantānaṃ ānisaṃsaṃ disvā rūpe chandarāgavinayakkhāyī satthā, vedanāya… saññāya… saṅkhāresu… viññāṇe chandarāgavinayakkhāyī satthā’ti? Evaṃ puṭṭhā tumhe, āvuso, evaṃ byākareyyātha – ‘rūpe kho, āvuso, vigatarāgassa vigatachandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa tassa rūpassa vipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā. Vedanāya… saññāya… saṅkhāresu vigatarāgassa vigatachandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa tesaṃ saṅkhārānaṃ vipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā. Viññāṇe vigatarāgassa vigatachandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa tassa viññāṇassa vipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā. Idaṃ kho no, āvuso, ānisaṃsaṃ disvā rūpe chandarāgavinayakkhāyī satthā, vedanāya… saññāya… saṅkhāresu… viññāṇe chandarāgavinayakkhāyī satthā’”ti.

“Akusale cāvuso, dhamme upasampajja viharato diṭṭhe ceva dhamme sukho vihāro abhavissa avighāto anupāyāso apariḷāho, kāyassa ca bhedā paraṃ maraṇā sugati pāṭikaṅkhā, nayidaṃ bhagavā akusalānaṃ dhammānaṃ pahānaṃ vaṇṇeyya. Yasmā ca kho, āvuso, akusale dhamme upasampajja viharato diṭṭhe ceva dhamme dukkho vihāro savighāto saupāyāso sapariḷāho, kāyassa ca bhedā paraṃ maraṇā duggati pāṭikaṅkhā, tasmā bhagavā akusalānaṃ dhammānaṃ pahānaṃ vaṇṇeti.

“Kusale cāvuso, dhamme upasampajja viharato diṭṭhe ceva dhamme dukkho vihāro abhavissa savighāto saupāyāso sapariḷāho, kāyassa ca bhedā paraṃ maraṇā duggati pāṭikaṅkhā, nayidaṃ bhagavā kusalānaṃ dhammānaṃ upasampadaṃ vaṇṇeyya. Yasmā ca kho, āvuso, kusale dhamme upasampajja viharato diṭṭhe ceva dhamme sukho vihāro avighāto anupāyāso apariḷāho, kāyassa ca bhedā paraṃ maraṇā sugati pāṭikaṅkhā, tasmā bhagavā kusalānaṃ dhammānaṃ upasampadaṃ vaṇṇetī”ti.

Idamavocāyasmā sāriputto. Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinandunti. Dutiyaṃ.

☸---------------------------------------------------------------------

［二］ 第二 天现

一 我是这样听说的。那时，世尊住在释迦族地方，一个名叫天现的释迦族市镇里。

二 当时，有许多要前往西方的比丘，来到世尊的住处。到了之后，向世尊行礼，在一旁坐下。

三 坐在一旁的那些比丘对世尊说：“尊者！我们想到西方国土去，想住在西方国土。”

“各位比丘！你们向舍利弗告辞了吗？”

“尊者！我们还没有向具寿舍利弗告辞。”

“各位比丘！应当去向舍利弗告辞。各位比丘！舍利弗是位智者，对同修梵行的比丘们是很有帮助的。”

“是的，尊者！”那些比丘回答了世尊。

四 那时，具寿舍利弗正在离世尊不远的一处 Eḷagalā 灌木丛中坐着。

五 那时，那些比丘对世尊所说的话感到欢喜、随喜，从座位上起来，向世尊行礼并右绕，然后前往具寿舍利弗的住处。到了之后，与具寿舍利弗互相问候，说了些令人愉快、值得忆念的话后，在一旁坐下。

六 坐在一旁的那些比丘对具寿舍利弗说：“舍利弗贤友！我们想到西方国土去，想住在西方国土。我们已经向导师（世尊）告辞了。”

七 “贤友们！在不同的地方，会有提问者来问比丘们——可能有智慧的刹帝利、智慧的婆罗门、智慧的居士、智慧的沙门。贤友们！有智慧的人喜欢探究，他们会问：‘尊者们的导师持什么主张？宣讲什么呢？’ 尊者们是否已经将法义善听、善受持、善忆念、善思维、以智慧善通达了呢？这样当你们解说时，才能如实地表达世尊所说的话，而不会以不实之词诽谤世尊，并且能依照正法来解说，任何如法的诘难也不会使你们落入被呵责的境地？”

八 “贤友！我们正是为了想了解这番话的含义，才不远来到具寿舍利弗您这里的。善哉！愿具寿舍利弗您，能为我们解释这番话的含义！”

九 “那么，贤友们！请仔细听，好好放在心上，我这就说。”

“是的，贤友！”那些比丘回答具寿舍利弗。

具寿舍利弗这样说道：

一〇 “贤友们！在不同的地方，会有提问者来问比丘们——可能有智慧的刹帝利……等等……贤友们！有智慧的人喜欢探究，他们会问：‘尊者们的导师持什么主张？宣讲什么呢？’贤友们！如果有人这样问，你们应当这样解说：‘贤友们！我们的导师教导的是调伏欲望与贪爱。’”

一一 贤友们！这样解说后，可能还会有提问者进一步问——可能有智慧的刹帝利……等等……智慧的沙门。贤友们！有智慧的人喜欢探究，他们会问：‘尊者们的导师，是教导对什么要调伏欲望与贪爱呢？’贤友们！如果有人这样问，你们应当这样回答：“贤友们！导师教导对色要调伏欲望与贪爱，对受……对想……对行……对识要调伏欲望与贪爱。”

一二 贤友们！这样解说后，可能还会有提问者进一步问——可能有智慧的刹帝利……等等……智慧的沙门。贤友们！有智慧的人喜欢探究，他们会问：‘尊者们的导师，是见到什么过患，才教导对色要调伏欲望与贪爱呢？……对受……对想……对行……对识要调伏欲望与贪爱呢？’贤友们！如果有人这样问，你们应当这样解说：“贤友们！因为对于色，如果尚未离贪、尚未离欲、尚未离爱、尚未离渴、尚未离热恼、尚未离渴爱，那么当那个色变化、变异时，就会生起愁、悲、苦、忧、恼。对于受……对于想……对于行，如果尚未离贪……尚未离渴爱，那么当那些行变化、变异时，就会生起愁、悲、苦、忧、恼。对于识，如果尚未离贪、尚未离欲、尚未离爱、尚未离渴、尚未离热恼、尚未离渴爱，那么当那个识变化、变异时，就会生起愁、悲、苦、忧、恼。贤友们！我们的导师正是见到了这样的过患，所以才教导对色要调伏欲望与贪爱……对受……对想……对行……对识要调伏欲望与贪爱。”

一三 贤友们！这样解说后，可能还会有提问者进一步问——可能有智慧的刹帝利、智慧的婆罗门、智慧的居士、智慧的沙门。贤友们！有智慧的人喜欢探究，他们会问：‘尊者们的导师，是见到什么利益，才教导对色要调伏欲望与贪爱呢？对受……对想……对行……对识要调伏欲望与贪爱呢？’贤友们！如果有人这样问，你们应当这样解说：“贤友们！因为对于色，如果已离贪、已离欲、已离爱、已离渴、已离热恼、已离渴爱，那么当那个色变化、变异时，就不会生起愁、悲、苦、忧、恼。对于受……对于想……对于行，如果已离贪、已离欲、已离爱、已离渴、已离热恼、已离渴爱，那么当那些行变化、变异时，就不会生起愁、悲、苦、忧、恼。对于识，如果已离贪、已离欲、已离爱、已离渴、已离热恼、已离渴爱，那么当那个识变化、变异时，就不会生起愁、悲、苦、忧、恼。贤友们！我们的导师正是见到了这样的利益，所以才教导对色要调伏欲望与贪爱……对受……对想……对行……对识要调伏欲望与贪爱。”

一四 贤友们！如果一个人安住于具足种种不善法，但在现世就能得到快乐安住，没有障碍、没有苦恼、没有热恼，并且身坏命终后能投生善趣的话，那么世尊就不会称赞断除种种不善法了。

一五 贤友们！然而，正是因为安住于具足种种不善法的人，在现世是痛苦地安住，有障碍、有忧恼、有热恼，并且身坏命终后会投生恶趣，所以世尊才称赞断除种种不善法。

一六 贤友们！如果一个人安住于具足种种善法，但在现世却是痛苦地安住，有障碍、有忧恼、有热恼，并且身坏命终后会投生恶趣的话，那么世尊就不会称赞成就种种善法了。

一七 贤友们！然而，正是因为安住于具足种种善法的人，在现世能快乐地安住，没有障碍、没有忧恼、没有热恼，并且身坏命终后会投生善趣，所以世尊才称赞成就种种善法。”

一八 具寿舍利弗这样说完后，那些比丘心生愉悦，对具寿舍利弗所说的法感到欢喜。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.1 Nakulapituvagga 那拘罗父品 (SN 22.1-11)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.3 Hāliddikānisutta 诃梨 (SN 22.3)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Hāliddikānisuttaṃ

3. Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā mahākaccāno avantīsu viharati kuraraghare [kulaghare (ka.)] papāte pabbate. Atha kho hāliddikāni [hāliddakāni (sī.), haliddikāni (syā.)] gahapati yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho hāliddikāni gahapati āyasmantaṃ mahākaccānaṃ etadavoca – “vuttamidaṃ, bhante, bhagavatā aṭṭhakavaggiye māgaṇḍiyapañhe –

“Okaṃ pahāya aniketasārī,

Gāme akubbaṃ [akrubbaṃ (ka.)] muni santhavāni [sandhavāni (ka.)];

Kāmehi ritto apurakkharāno [apurekkharāno (sī. suttanipātepi) moggallāne 5-135 suttampi oloketabbaṃ],

Kathaṃ na viggayha janena kayirā”ti.

“Imassa nu kho, bhante, bhagavatā saṃkhittena bhāsitassa kathaṃ vitthārena attho daṭṭhabbo”ti?

“Rūpadhātu kho, gahapati, viññāṇassa oko. Rūpadhāturāgavinibandhañca [… vinibaddhañja (pī. sī. aṭṭha.)] pana viññāṇaṃ ‘okasārī’ti vuccati. Vedanādhātu kho, gahapati, viññāṇassa oko. Vedanādhāturāgavinibandhañca pana viññāṇaṃ ‘okasārī’ti vuccati. Saññādhātu kho, gahapati, viññāṇassa oko. Saññādhāturāgavinibandhañca pana viññāṇaṃ ‘okasārī’ti vuccati. Saṅkhāradhātu kho, gahapati, viññāṇassa oko. Saṅkhāradhāturāgavinibandhañca pana viññāṇaṃ ‘okasārī’ti vuccati. Evaṃ kho, gahapati, okasārī hoti.

“Kathañca, gahapati, anokasārī hoti? Rūpadhātuyā kho, gahapati, yo chando yo rāgo yā nandī [nandi (sī. syā. kaṃ. pī.)] yā taṇhā ye upayupādānā [upāyupādānā (sī. syā. kaṃ. pī.)] cetaso adhiṭṭhānābhinivesānusayā te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā [anabhāvakatā (sī. pī.), anabhāvaṃgatā (syā. kaṃ.)] āyatiṃ anuppādadhammā. Tasmā tathāgato ‘anokasārī’ti vuccati. Vedanādhātuyā kho, gahapati… saññādhātuyā kho, gahapati… saṅkhāradhātuyā kho, gahapati… viññāṇadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā tathāgato ‘anokasārī’ti vuccati. Evaṃ kho, gahapati, anokasārī hoti.

“Kathañca, gahapati, niketasārī hoti? Rūpanimittaniketavisāravinibandhā kho, gahapati, ‘niketasārī’ti vuccati. Saddanimitta…pe… gandhanimitta… rasanimitta… phoṭṭhabbanimitta… dhammanimittaniketavisāravinibandhā kho, gahapati, ‘niketasārī’ti vuccati. Evaṃ kho, gahapati, niketasārī hoti.

“Kathañca, gahapati, aniketasārī hoti? Rūpanimittaniketavisāravinibandhā kho, gahapati, tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā tathāgato ‘aniketasārī’ti vuccati. Saddanimitta… gandhanimitta… rasanimitta… phoṭṭhabbanimitta… dhammanimittaniketavisāravinibandhā kho, gahapati, tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tasmā tathāgato ‘aniketasārī’ti vuccati. Evaṃ kho, gahapati, aniketasārī hoti.

“Kathañca, gahapati, gāme santhavajāto [sandhavajāto (ka.)] hoti? Idha, gahapati, ekacco gihīhi [gihi (ka.)] saṃsaṭṭho viharati sahanandī sahasokī, sukhitesu sukhito, dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu attanā tesu yogaṃ āpajjati. Evaṃ kho, gahapati, gāme santhavajāto hoti.

“Kathañca, gahapati, gāme na santhavajāto hoti? Idha, gahapati, bhikkhu gihīhi [gihi (ka.)] asaṃsaṭṭho viharati na sahanandī na sahasokī na sukhitesu sukhito na dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu na attanā tesu yogaṃ āpajjati. Evaṃ kho, gahapati, gāme na santhavajāto hoti.

“Kathañca, gahapati, kāmehi aritto hoti? Idha, gahapati, ekacco kāmesu avigatarāgo hoti avigatachando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho. Evaṃ kho, gahapati, kāmehi aritto hoti.

“Kathañca, gahapati, kāmehi ritto hoti? Idha, gahapati, ekacco kāmesu vigatarāgo hoti vigatachando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho. Evaṃ kho, gahapati, kāmehi ritto hoti.

“Kathañca, gahapati, purakkharāno hoti? Idha, gahapati, ekaccassa evaṃ hoti – ‘evaṃrūpo siyaṃ anāgatamaddhānaṃ, evaṃvedano siyaṃ anāgatamaddhānaṃ, evaṃsañño siyaṃ anāgatamaddhānaṃ, evaṃsaṅkhāro siyaṃ anāgatamaddhānaṃ, evaṃviññāṇo siyaṃ anāgatamaddhānan’ti. Evaṃ kho, gahapati, purakkharāno hoti.

“Kathañca, gahapati, apurakkharāno hoti? Idha, gahapati, ekaccassa na evaṃ hoti – ‘evaṃrūpo siyaṃ anāgatamaddhānaṃ, evaṃvedano siyaṃ anāgatamaddhānaṃ, evaṃsañño siyaṃ anāgatamaddhānaṃ, evaṃsaṅkhāro siyaṃ anāgatamaddhānaṃ, evaṃviññāṇo siyaṃ anāgatamaddhānan’ti. Evaṃ kho, gahapati, apurakkharāno hoti.

“Kathañca, gahapati, kathaṃ viggayha janena kattā hoti? Idha, gahapati, ekacco evarūpiṃ kathaṃ kattā hoti – ‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi; ahaṃ imaṃ dhammavinayaṃ ājānāmi. Kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi? Micchāpaṭipanno tvamasi; ahamasmi sammāpaṭipanno. Pure vacanīyaṃ pacchā avaca; pacchā vacanīyaṃ pure avaca. Sahitaṃ me, asahitaṃ te. Adhiciṇṇaṃ te viparāvattaṃ. Āropito te vādo; cara vādappamokkhāya. Niggahitosi; nibbeṭhehi vā sace pahosī’ti. Evaṃ kho, gahapati, kathaṃ viggayha janena kattā hoti.

“Kathañca, gahapati, kathaṃ na viggayha janena kattā hoti? Idha, gahapati, bhikkhu na evarūpiṃ kathaṃ kattā hoti – ‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi…pe… nibbeṭhehi vā sace pahosī’ti. Evaṃ kho, gahapati, kathaṃ na viggayha janena kattā hoti.

“Iti kho, gahapati, yaṃ taṃ vuttaṃ bhagavatā aṭṭhakavaggiye māgaṇḍiyapañhe –

“Okaṃ pahāya aniketasārī,

Gāme akubbaṃ munisanthavāni;

Kāmehi ritto apurakkharāno,

Kathaṃ na viggayha janena kayirā”ti.

“Imassa kho, gahapati, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

［三］ 第三 诃梨（一）

一 如是我闻。那时，具寿摩诃迦旃延住在阿槃提国的拘留欢喜山谷中。

二 当时，有位诃梨居士来到具寿摩诃迦旃延那里。他顶礼具寿摩诃迦旃延后，在一旁坐下。

三 坐在一旁的诃梨居士对具寿摩诃迦旃延说：

“大德！世尊在《义品经》的摩犍提所问篇中说：

舍离家园无住所，

圣者不与村民混；

欲念已空无前求，

怎会与人起争论？

大德！应当如何理解世尊这简略言说的详细含义呢？？”

四～七 “居士！色界是识的住所（家），被色界的贪所束缚的识，被称为‘住于住所者’。居士！受界是识的住所（家），被受界的贪所束缚的识，被称为‘住于住所者’。居士！想界是识的住所（家），被想界的贪所束缚的识，被称为‘住于住所者’。居士！行界是识的住所（家），被行界的贪所束缚的识，被称为‘住于住所者’。

居士！像这样就是‘住于住所者’。

八 居士！怎样是‘不住于住所者’呢？

九 居士！对于色界的欲求、贪爱、喜悦、渴爱，以及种种执取、心的固守、沉浸和潜在烦恼，如来已经断除，如同根被切断的多罗树，使之不再存在，未来不再生起。因此，如来被称为‘不住于住所者’。

一〇 居士！对于受界的……乃至……

一一 居士！对于想界的……乃至……

一二 居士！对于行界的……乃至……

一三 居士！对于识界的种种欲求、贪爱、喜悦……乃至使其……不再生起。因此，如来被称为‘不住于住所者’。

一四 居士！像这样就是‘不住于住所者’。

一五 居士！怎样是‘住于巢穴者’呢？居士！对于色相这个巢穴的流连与束缚，被称为‘住于巢穴者’。居士！对于声相……乃至……香相……乃至……味相……乃至……触相……法相这个巢穴的流连与束缚，被称为‘住于巢穴者’。

一六 居士！怎样是‘不住于巢穴者’呢？居士！对于色相这个巢穴的流连与束缚，如来已经断除，如同根被切断的多罗树，使之不再存在，未来不再生起。因此，如来被称为‘不住于巢穴者’。

居士！对于声相……乃至……香相……乃至……味相……乃至……触相……乃至……

居士！对于法相这个巢穴的流连与束缚，如来已经断除，如同根被切断的多罗树，使之不再存在，未来不再生起。因此，如来被称为‘不住于巢穴者’。

一七 居士！像这样就是‘不住于巢穴者’。

一八 居士！怎样是‘与村民亲近熟稔者’呢？居士！这里有些人，与在家人混住在一起，同喜同忧，因他们的快乐而快乐，因他们的痛苦而痛苦，凡有事务发生，自己也投身其中。居士！像这样就是‘与村民亲近熟稔者’。

一九 居士！怎样是‘不与村民亲近熟稔者’呢？居士！这里有比丘，不与在家人混住在一起，不同喜同忧，不因他们的快乐而快乐，不因他们的痛苦而痛苦，凡有事务发生，自己也不投身其中。居士！像这样就是‘不与村民亲近熟稔者’。

二〇 居士！怎样是‘未空除诸欲者’呢？居士！这里有些人，对于各种欲望，没有远离贪婪、没有远离欲求、没有远离爱恋、没有远离渴望、没有远离热恼、没有远离渴爱。居士！像这样就是‘未空除诸欲者’。

二一 居士！怎样是‘已空除诸欲者’呢？居士！这里有些人，对于各种欲望，已经远离贪婪、远离欲求、远离爱恋、远离渴望、远离热恼、远离渴爱。居士！像这样就是‘已空除诸欲者’。

二二 居士！怎样是‘有所期求者’呢？居士！这里有些人，这样想：‘愿我在未来世得到这样的色、得到这样的受、得到这样的想、得到这样的行、得到这样的识。’居士！像这样就是‘有所期求者’。

二三 居士！怎样是‘无所期求者’呢？居士！这里有些人，不这样想：‘愿我在未来世得到这样的色、得到这样的受、得到这样的想、得到这样的行、得到这样的识。’居士！像这样就是‘无所期求者’。

二四 居士！怎样是‘与人争论者’呢？居士！这里有些人，进行这样的辩论，说：‘你不了知这法和律，我了知这法和律；你了知这法和律什么呢？你是邪道修行，我是正道修行；我的话连贯，你的话不连贯；你该先说的却后说，该后说的却先说；你长期思考的东西被颠覆了；你的论点已被驳倒；去为你的论点寻求解答吧；你已被击败，如果你有能力，就来辩解吧！’

居士！像这样就是‘与人争论者’。

二五 居士！怎样是‘不与人争论者’呢？居士！这里有比丘，不进行这样的辩论，不说：‘你不了知这法和律……乃至……如果你有能力，就来辩解吧！’居士！像这样就是‘不与人争论者’。

二六 居士！因此，世尊在《义品经》的摩犍提所问篇中说：

舍离家园无住所，

圣者不与村民混；

欲念已空无前求，

怎会与人起争论？

居士！应当像这样理解世尊这简略言说的详细含义。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.1 Nakulapituvagga 那拘罗父品 (SN 22.1-11)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.4 Dutiyahāliddikānisutta 诃梨二 (SN 22.4)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Dutiyahāliddikānisuttaṃ

4. Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā mahākaccāno avantīsu viharati kuraraghare papāte pabbate. Atha kho hāliddikāni gahapati yenāyasmā mahākaccāno…pe… ekamantaṃ nisinno kho hāliddikāni gahapati āyasmantaṃ mahākaccānaṃ etadavoca – “vuttamidaṃ, bhante, bhagavatā sakkapañhe – ‘ye te samaṇabrāhmaṇā taṇhāsaṅkhayavimuttā, te accantaniṭṭhā accantayogakkhemino accantabrahmacārino accantapariyosānā seṭṭhā devamanussānan’”ti.

“Imassa nu kho, bhante, bhagavatā saṃkhittena bhāsitassa kathaṃ vitthārena attho daṭṭhabbo”ti?

“Rūpadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā cittaṃ suvimuttanti vuccati.

“Vedanādhātuyā kho, gahapati… saññādhātuyā kho, gahapati… saṅkhāradhātuyā kho, gahapati… viññāṇadhātuyā kho, gahapati, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, tesaṃ khayā virāgā nirodhā cāgā paṭinissaggā cittaṃ suvimuttanti vuccati.

“Iti kho, gahapati, yaṃ taṃ vuttaṃ bhagavatā sakkapañhe – ‘ye te samaṇabrāhmaṇā taṇhāsaṅkhayavimuttā te accantaniṭṭhā accantayogakkhemino accantabrahmacārino accantapariyosānā seṭṭhā devamanussānan’”ti.

“Imassa kho, gahapati, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti. Catutthaṃ.

☸---------------------------------------------------------------------

［四］ 第四 诃梨（二）

一 如是我闻。那时，具寿摩诃迦旃延住在阿槃提国的拘留欢喜山谷中。

二 当时，有位诃梨居士来到具寿摩诃迦旃延那里……乃至……

三 坐在一旁的诃梨居士对具寿摩诃迦旃延说……

四 “大德！世尊在帝释所问经中说：‘那些因渴爱灭尽而解脱的沙门、婆罗门，他们已达最终的完成，最终的安稳，最终的梵行，最终的边际，是天人中的最上者。’大德！应当如何理解世尊这简略言说的详细含义呢？？

五 “居士！对于色界的种种欲求、贪爱、喜悦、渴爱，以及种种执取、心的固守、沉浸和潜在烦恼，通过对其灭尽、离贪、寂灭、舍弃、放舍，心得以完全解脱，这被称为心善解脱。

六 居士！对于受界的……乃至……

七 居士！对于想界的……乃至……

八 居士！对于行界的……乃至……

九 居士！对于识界的种种欲求、贪爱、喜悦、渴爱，以及种种执取、心的固守、沉浸和潜在烦恼，通过对其灭尽、离贪、寂灭、舍弃、放舍，心得以完全解脱，这被称为心善解脱。

一〇 居士！这就是世尊在帝释所问经中所说的：‘那些因渴爱灭尽而解脱的沙门、婆罗门，他们已达最终的完成，最终的安稳，最终的梵行，最终的边际，是天人中的最上者。’居士！应当像这样理解世尊这简略言说的详细含义。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.1 Nakulapituvagga 那拘罗父品 (SN 22.1-11)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.5 Samādhisutta 定 (SN 22.5)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Samādhisuttaṃ

5. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – “samādhiṃ, bhikkhave, bhāvetha; samāhito, bhikkhave, bhikkhu yathābhūtaṃ pajānāti. Kiñca yathābhūtaṃ pajānāti? Rūpassa samudayañca atthaṅgamañca, vedanāya samudayañca atthaṅgamañca, saññāya samudayañca atthaṅgamañca, saṅkhārānaṃ samudayañca atthaṅgamañca, viññāṇassa samudayañca atthaṅgamañca”.

“Ko ca, bhikkhave, rūpassa samudayo, ko vedanāya samudayo, ko saññāya samudayo, ko saṅkhārānaṃ samudayo, ko viññāṇassa samudayo? Idha, bhikkhave, bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati.

“Kiñca abhinandati abhivadati ajjhosāya tiṭṭhati? Rūpaṃ abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa rūpaṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. Yā rūpe nandī tadupādānaṃ. Tassupādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

“Vedanaṃ abhinandati…pe… saññaṃ abhinandati… saṅkhāre abhinandati… viññāṇaṃ abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa viññāṇaṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. Yā viññāṇe nandī tadupādānaṃ. Tassupādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.

“Ayaṃ, bhikkhave, rūpassa samudayo; ayaṃ vedanāya samudayo; ayaṃ saññāya samudayo; ayaṃ saṅkhārānaṃ samudayo; ayaṃ viññāṇassa samudayo.

“Ko ca, bhikkhave, rūpassa atthaṅgamo, ko vedanāya… ko saññāya… ko saṅkhārānaṃ… ko viññāṇassa atthaṅgamo?

Idha, bhikkhave, nābhinandati nābhivadati nājjhosāya tiṭṭhati.

“Kiñca nābhinandati nābhivadati nājjhosāya tiṭṭhati? Rūpaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa rūpaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā rūpe nandī sā nirujjhati. Tassa nandīnirodhā upādānanirodho; upādānanirodhā bhavanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti.

“Vedanaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa vedanaṃ anabhinandato anabhivadato anajjhosā tiṭṭhato yā vedanāya nandī sā nirujjhati. Tassa nandīnirodhā upādānanirodho; upādānanirodhā bhavanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti.

“Saññaṃ nābhinandati…pe… saṅkhāre nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa saṅkhāre anabhinandato anabhivadato anajjhosāya tiṭṭhato yā saṅkhāresu nandī sā nirujjhati. Tassa nandīnirodhā upādānanirodho; upādānanirodhā bhavanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti.

“Viññāṇaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa viññāṇaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā viññāṇe nandī sā nirujjhati. Tassa nandīnirodhā upādānanirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti.

“Ayaṃ, bhikkhave, rūpassa atthaṅgamo, ayaṃ vedanāya atthaṅgamo, ayaṃ saññāya atthaṅgamo, ayaṃ saṅkhārānaṃ atthaṅgamo, ayaṃ viññāṇassa atthaṅgamo”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

［五］ 第五 三昧

一 如是我闻。那时，世尊住在舍卫城的祇树给孤独园。

二 在那里，世尊召唤比丘们说：“诸比丘！”“大德！”那些比丘回应世尊。世尊这样说道：

“诸比丘！应当修习三昧。诸比丘！已得三昧的比丘能如实了知。

三 如实了知什么呢？[就是了知]色的集起与息灭，受的集起与息灭，想的集起与息灭，行的集起与息灭，识的集起与息灭。

四 诸比丘！什么是色的集起呢？什么是受的集起呢？什么是想的集起呢？什么是行的集起呢？什么是识的集起呢？

五 诸比丘！于此（五蕴），他喜爱、称赞、持续地依附。喜爱、称赞、持续地依附什么呢？

六 他喜爱、称赞、持续地依附于色。因为喜爱、称赞、持续地依附于色，喜悦就生起了。凡是对色的喜悦，那就是执取。以执取为缘而有‘有’；以‘有’为缘而有‘生’；以‘生’为缘，老、死、愁、悲、苦、忧、恼就生起了。像这样，就是这整个苦蕴的集起。

七～九 喜爱受……乃至……喜爱想……乃至……喜爱行……乃至……

一〇 他喜爱、称赞、持续地依附于识。因为喜爱、称赞、持续地依附于识，喜悦就生起了。凡是对识的喜悦，那就是执取。以执取为缘而有‘有’；以‘有’为缘而有‘生’；以‘生’为缘……乃至……像这样，就是这整个苦蕴的集起。

一一 诸比丘！这就是色的集起，这就是受的集起，这就是想的集起，这就是行的集起，这就是识的集起。

一二 诸比丘！什么是色的息灭呢？什么是受的息灭呢？什么是想的息灭呢？什么是行的息灭呢？什么是识的息灭呢？

诸比丘！于此（五蕴），他不喜爱、不称赞、不持续地依附。不喜爱、不称赞、不持续地依附什么呢？

一三 他不喜爱、不称赞、不持续地依附于色。因为不喜爱、不称赞、不持续地依附于色，那对于色的喜悦就息灭了。因喜悦的息灭，执取就息灭了；因执取的息灭，‘有’就息灭了……乃至……像这样，就是这整个苦蕴的息灭。

一四 他不喜爱、不称赞、不持续地依附于受。因为不喜爱、不称赞、不持续地依附于受，那对于受的喜悦就息灭了。因喜悦的息灭，执取就息灭了；因执取的息灭，‘有’就息灭了；因‘有’的息灭……乃至……像这样，就是这整个苦蕴的息灭。

一五 不喜爱想……乃至……

一六 他不喜爱、不称赞、不持续地依附于行。因为不喜爱、不称赞、不持续地依附于行，那对于行的喜悦就息灭了。因喜悦的息灭，执取就息灭了；因执取的息灭……乃至……像这样，就是这整个苦蕴的息灭。

一七 他不喜爱、不称赞、不持续地依附于识。因为不喜爱、不称赞、不持续地依附于识，那对于识的喜悦就息灭了……乃至……因喜悦的息灭，执取就息灭了……乃至……像这样，就是这整个苦蕴的息灭。

一八 诸比丘！这就是色的息灭，这就是受的息灭，这就是想的息灭，这就是行的息灭，这就是识的息灭。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.1 Nakulapituvagga 那拘罗父品 (SN 22.1-11)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.6 Paṭisallāṇasutta 隐居 (SN 22.6)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Paṭisallāṇasuttaṃ

6. Sāvatthinidānaṃ. “Paṭisallāṇe, bhikkhave, yogamāpajjatha. Paṭisallīṇo, bhikkhave, bhikkhu yathābhūtaṃ pajānāti. Kiñca yathābhūtaṃ pajānāti? Rūpassa samudayañca atthaṅgamañca, vedanāya samudayañca atthaṅgamañca, saññāya samudayañca atthaṅgamañca, saṅkhārānaṃ samudayañca atthaṅgamañca, viññāṇassa samudayañca atthaṅgamañca”…pe… (yathā paṭhamasutte tathā vitthāretabbo.) Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［六］ 第六 隐居

一 [那时，世尊]住在舍卫城。(因缘省略)

二 “诸比丘！应当致力于隐居修行。诸比丘！隐居修行的比丘能如实了知。

三 如实了知什么呢？[就是了知]色的集起与息灭，受的集起与息灭，想的集起与息灭，行的集起与息灭，识的集起与息灭。

四 （应当像第一经那样详细解说。）”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.1 Nakulapituvagga 那拘罗父品 (SN 22.1-11)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.7 Upādāparitassanāsutta 取着恐惧 (SN 22.7)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Upādāparitassanāsuttaṃ

7. Sāvatthinidānaṃ. “Upādāparitassanañca vo, bhikkhave, desessāmi anupādāaparitassanañca. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ, bhante”ti, kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Kathañca, bhikkhave, upādāparitassanā hoti? Idha, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ; attani vā rūpaṃ, rūpasmiṃ vā attānaṃ. Tassa taṃ rūpaṃ vipariṇamati aññathā hoti. Tassa rūpavipariṇāmaññathābhāvā rūpavipariṇāmānuparivatti viññāṇaṃ hoti. Tassa rūpavipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti. Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca upādāya ca paritassati.

“Vedanaṃ attato samanupassati, vedanāvantaṃ vā attānaṃ; attani vā vedanaṃ, vedanāya vā attānaṃ. Tassa sā vedanā vipariṇamati aññathā hoti. Tassa vedanāvipariṇāmaññathābhāvā vedanāvipariṇāmānuparivatti viññāṇaṃ hoti. Tassa vedanāvipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti. Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca upādāya ca paritassati.

“Saññaṃ attato samanupassati…pe… saṅkhāre attato samanupassati, saṅkhāravantaṃ vā attānaṃ; attani vā saṅkhāre, saṅkhāresu vā attānaṃ. Tassa te saṅkhārā vipariṇamanti aññathā honti. Tassa saṅkhāravipariṇāmaññathābhāvā saṅkhāravipariṇāmānuparivatti viññāṇaṃ hoti. Tassa saṅkhāravipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti. Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca upādāya ca paritassati.

“Viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ. Tassa taṃ viññāṇaṃ vipariṇamati aññathā hoti. Tassa viññāṇavipariṇāmaññathābhāvā viññāṇavipariṇāmānuparivatti viññāṇaṃ hoti. Tassa viññāṇavipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti. Cetaso pariyādānā uttāsavā ca hoti vighātavā ca apekkhavā ca upādāya ca paritassati. Evaṃ kho, bhikkhave, upādāparitassanā hoti.

“Kathañca, bhikkhave, anupādāaparitassanā hoti? Idha, bhikkhave, sutavā ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ; na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ. Tassa taṃ rūpaṃ vipariṇamati aññathā hoti. Tassa rūpavipariṇāmaññathābhāvā na rūpavipariṇāmānuparivatti viññāṇaṃ hoti. Tassa na rūpavipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti. Cetaso apariyādānā na cevuttāsavā [na ceva uttāsavā (pī. ka.)] hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati.

“Na vedanaṃ attato samanupassati, na vedanāvantaṃ vā attānaṃ; na attani vā vedanaṃ, na vedanāya vā attānaṃ. Tassa sā vedanā vipariṇamati aññathā hoti. Tassa vedanāvipariṇāmaññathābhāvā na vedanāvipariṇāmānuparivatti viññāṇaṃ hoti. Tassa na vedanāvipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti. Cetaso apariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati.

“Na saññaṃ…pe… na saṅkhāre attato samanupassati, na saṅkhāravantaṃ vā attānaṃ; na attani vā saṅkhāre, na saṅkhāresu vā attānaṃ. Tassa te saṅkhārā vipariṇamanti aññathā honti. Tassa saṅkhāravipariṇāmaññathābhāvā na saṅkhāravipariṇāmānuparivatti viññāṇaṃ hoti. Tassa na saṅkhāravipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti. Cetaso apariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati.

“Na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ…pe… tassa taṃ viññāṇaṃ vipariṇamati aññathā hoti. Tassa viññāṇavipariṇāmaññathābhāvā na viññāṇavipariṇāmānuparivatti viññāṇaṃ hoti. Tassa na viññāṇavipariṇāmānuparivattijā paritassanā dhammasamuppādā cittaṃ pariyādāya tiṭṭhanti. Cetaso apariyādānā na cevuttāsavā hoti na ca vighātavā na ca apekkhavā, anupādāya ca na paritassati. Evaṃ kho, bhikkhave, anupādā aparitassanaṃ hotī”ti. Sattamaṃ.

☸---------------------------------------------------------------------

［七］ 第七 取着恐惧（一）

一 [那时，世尊]住在舍卫城。(因缘省略)

二 “诸比丘！我将为你们解说执取带来的恐惧，以及不执取带来的不恐惧。仔细听，好好思量，我说了。”“是的，大德！”那些比丘回应世尊。

三 世尊说：

“诸比丘！怎样是执取带来的恐惧呢？

四 诸比丘！这里有未听闻过（正法）的凡夫，没有见过圣者，不了知圣者之法，未在圣者之法中受过训练；没有见过善知识，不了知善知识之法，未在善知识之法中受过训练。他视色为‘我’，或视‘我’拥有色，或视色在‘我’中，或视‘我’在色中。他的那个色变易、变化了。由于色的变易、变化，他的识随着色的变易而转。由于他的识随着色的变易而转，由变易所产生的恐惧和（烦恼）法就生起了，持续地占据他的心。因为心被占据，他就变得恐惧、苦恼、有所期待，并且因为执取而感到恐惧。

五 他视受为‘我’，或视‘我’拥有受，或视受在‘我’中，或视‘我’在受中。他的那个受变易、变化了。由于受的变易、变化，他的识随着受的变易而转。由于他的识随着受的变易而转，由变易所产生的恐惧和（烦恼）法就生起了，持续地占据他的心。因为心被占据，他就变得恐惧、苦恼、有所期待，并且因为执取而感到恐惧。

六 想……乃至……

七 他视行为‘我’，或视‘我’拥有行，或视行在‘我’中，或视‘我’在行中。他的那些行变易、变化了。由于行的变易、变化，他的识随着行的变易而转。由于他的识随着行的变易而转，由变易所产生的恐惧和（烦恼）法就生起了，持续地占据他的心。因为心被占据，他就变得恐惧、苦恼、有所期待，并且因为执取而感到恐惧。

八 他视识为‘我’，或视‘我’拥有识，或视识在‘我’中，或视‘我’在识中。他的那个识变易、变化了。由于识的变易、变化，他的识随着识的变易而转。由于他的识随着识的变易而转，由变易所产生的恐惧和（烦恼）法就生起了，持续地占据他的心。因为心被占据，他就变得恐惧、苦恼、有所期待，并且因为执取而感到恐惧。

九 诸比丘！执取带来的恐惧，就是这样的。

一〇 诸比丘！怎样是不执取带来的不恐惧呢？

一一 诸比丘！这里有听闻过（正法）的圣弟子，见过圣者，了知圣者之法，在圣者之法中善于受训练；见过善知识，了知善知识之法，在善知识之法中善于受训练。他不视色为‘我’，不视‘我’拥有色，不视色在‘我’中，不视‘我’在色中。他的那个色变易、变化了。由于色的变易、变化，他的识不随着色的变易而转。由于他的识不随着色的变易而转，由变易所产生的恐惧和（烦恼）法就不会生起去占据他的心。因为心不被占据，他就不会变得恐惧，不会苦恼，不会有所期待，并且因为不执取而不会感到恐惧。

一二 他不视受为‘我’，或视‘我’拥有受，或视受在‘我’中，或视‘我’在受中。他的那个受变易、变化了。由于受的变易、变化，他的识不随着受的变易而转。由于他的识不随着受的变易而转，由变易所产生的恐惧和（烦恼）法就不会生起去占据他的心。因为心不被占据，他就不会变得恐惧，不会苦恼，不会有所期待，并且因为不执取而不会感到恐惧。

一三 想……乃至……

一四 他不视行为‘我’，或视‘我’拥有行，或视行在‘我’中，或视‘我’在行中。他的那些行变易、变化了。由于行的变易、变化，他的识不随着行的变易而转。由于他的识不随着行的变易而转，由变易所产生的恐惧和（烦恼）法就不会生起去占据他的心。因为心不被占据，他就不会变得恐惧，不会苦恼，不会有所期待，并且因为不执取而不会感到恐惧。

一五 他不视识为‘我’，或视‘我’拥有识，或视识在‘我’中，或视‘我’在识中。他的那个识变易、变化了。由于识的变易、变化，他的识不随着识的变易而转。由于他的识不随着识的变易而转，由变易所产生的恐惧和（烦恼）法就不会生起去占据他的心。因为心不被占据，他就不会变得恐惧，不会苦恼，不会有所期待，并且因为不执取而不会感到恐惧。

一六 诸比丘！不执取带来的不恐惧，就是这样的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.1 Nakulapituvagga 那拘罗父品 (SN 22.1-11)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.8 Dutiyaupādāparitassanāsutta 取着恐惧二 (SN 22.8)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Dutiyaupādāparitassanāsuttaṃ

8. Sāvatthinidānaṃ. “Upādāparitassanañca vo, bhikkhave, desessāmi anupādāaparitassanañca. Taṃ suṇātha…pe… kathañca, bhikkhave, upādāparitassanā hoti? Idha, bhikkhave, assutavā puthujjano rūpaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati. Tassa taṃ rūpaṃ vipariṇamati aññathā hoti. Tassa rūpavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. Vedanaṃ etaṃ mama…pe… saññaṃ etaṃ mama… saṅkhāre etaṃ mama… viññāṇaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati. Tassa taṃ viññāṇaṃ vipariṇamati aññathā hoti. Tassa viññāṇavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. Evaṃ kho, bhikkhave, upādāparitassanā hoti.

“Kathañca, bhikkhave, anupādāaparitassanā hoti? Idha, bhikkhave, sutavā ariyasāvako rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati. Tassa taṃ rūpaṃ vipariṇamati aññathā hoti. Tassa rūpavipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā. Vedanaṃ netaṃ mama… saññaṃ netaṃ mama… saṅkhāre netaṃ mama… viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati. Tassa taṃ viññāṇaṃ vipariṇamati aññathā hoti. Tassa viññāṇavipariṇāmaññathābhāvā nuppajjanti sokaparidevadukkhadomanassupāyāsā. Evaṃ kho, bhikkhave, anupādāaparitassanā hotī”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［八］ 第八 取着恐惧（二）

一 [那时，世尊]住在舍卫城。(因缘省略)

二 “诸比丘！我将为你们解说执取带来的恐惧，以及不执取带来的不恐惧。仔细听……乃至……。

三 “诸比丘！怎样是执取带来的恐惧呢？

四 诸比丘！这里有未听闻过（正法）的凡夫，视色为：‘这是我的，我是这个，这是我的自我。’他的那个色变易、变化了。由于色的变易、变化，愁、悲、苦、忧、恼就生起了。

五 视受为：‘这是我的……’乃至……

六 视想为：‘这是我的……’乃至……

七 视行为：‘这是我的……’乃至……

八 视识为：‘这是我的，我是这个，这是我的自我。’他的那个识变易、变化了。由于识的变易、变化，愁、悲、苦、忧、恼就生起了。

九 诸比丘！执取带来的恐惧，就是这样的。

一〇 诸比丘！怎样是不执取带来的不恐惧呢？

一一 诸比丘！这里有听闻过（正法）的圣弟子，视色为：‘这不是我的，我不是这个，这不是我的自我。’他的那个色变易、变化了。由于色的变易、变化，愁、悲、苦、忧、恼就不会生起。

一二 视受为：‘这不是我的……’乃至……

一三 视想为：‘这不是我的……’乃至……

一四 视行为：‘这不是我的……’乃至……

一五 视识为：‘这不是我的，我不是这个，这不是我的自我。’他的那个识变易、变化了。由于识的变易、变化，愁、悲、苦、忧、恼就不会生起。

一六 诸比丘！不执取带来的不恐惧，就是这样的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.1 Nakulapituvagga 那拘罗父品 (SN 22.1-11)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.9 Kālattayaaniccasutta 过去未来现在（一） (SN 22.9)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Kālattayaaniccasuttaṃ

9. Sāvatthinidānaṃ. “Rūpaṃ, bhikkhave, aniccaṃ atītānāgataṃ; ko pana vādo paccuppannassa! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ rūpasmiṃ anapekkho hoti; anāgataṃ rūpaṃ nābhinandati; paccuppannassa rūpassa nibbidāya virāgāya nirodhāya paṭipanno hoti. Vedanā aniccā…pe… saññā aniccā… saṅkhārā aniccā atītānāgatā; ko pana vādo paccuppannānaṃ! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītesu saṅkhāresu anapekkho hoti; anāgate saṅkhāre nābhinandati; paccuppannānaṃ saṅkhārānaṃ nibbidāya virāgāya nirodhāya paṭipanno hoti. Viññāṇaṃ aniccaṃ atītānāgataṃ; ko pana vādo paccuppannassa! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ viññāṇasmiṃ anapekkho hoti; anāgataṃ viññāṇaṃ nābhinandati; paccuppannassa viññāṇassa nibbidāya virāgāya nirodhāya paṭipanno hotī”ti. Navamaṃ.

☸---------------------------------------------------------------------

［九］ 第九 过去未来现在（一）

一 [那时，世尊]住在舍卫城。(因缘省略)

二 “诸比丘！过去、未来的色都是无常的，更何况现在的色呢？诸比丘！听闻过（正法）的圣弟子这样观察后，对过去的色不执恋，对未来的色不期盼，对现在的色，则致力于厌离、离欲、灭尽。

三 受是无常的……乃至……

四 想是无常的……乃至……

五 过去、未来的行都是无常的，更何况现在的行呢？诸比丘！听闻过（正法）的圣弟子这样观察后，对过去的行不执恋，对未来的行不期盼，对现在的行，则致力于厌离、离欲、灭尽。

六 过去、未来的识都是无常的，更何况现在的识呢？诸比丘！听闻过（正法）的圣弟子这样观察后，对过去的识不执恋，对未来的识不期盼，对现在的识，则致力于厌离、离欲、灭尽。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.1 Nakulapituvagga 那拘罗父品 (SN 22.1-11)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.10 Kālattayadukkhasutta 过去未来现在（二） (SN 22.10)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Kālattayadukkhasuttaṃ

10. Sāvatthinidānaṃ. “Rūpaṃ, bhikkhave, dukkhaṃ atītānāgataṃ; ko pana vādo paccuppannassa! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ rūpasmiṃ anapekkho hoti; anāgataṃ rūpaṃ nābhinandati; paccuppannassa rūpassa nibbidāya virāgāya nirodhāya paṭipanno hoti. Vedanā dukkhā… saññā dukkhā… saṅkhārā dukkhā… viññāṇaṃ dukkhaṃ atītānāgataṃ; ko pana vādo paccuppannassa! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ viññāṇasmiṃ anapekkho hoti; anāgataṃ viññāṇaṃ nābhinandati; paccuppannassa viññāṇassa nibbidāya virāgāya nirodhāya paṭipanno hotī”ti. Dasamaṃ.

☸---------------------------------------------------------------------

［一〇］ 第十 过去未来现在（二）

一 [那时，世尊]在舍卫城。(因缘省略)

二 “诸比丘！过去、未来的色都是苦的，更何况现在的色呢？诸比丘！听闻过（正法）的圣弟子这样观察后，对过去的色不执恋，对未来的色不期盼，对现在的色，则致力于厌离、离欲、灭尽。

三 受都是苦的……乃至……

四 想都是苦的……乃至……

五 行都是苦的……乃至……

六 过去、未来的识都是苦的，更何况现在的识呢？诸比丘！听闻过（正法）的圣弟子这样观察后，对过去的识不执恋，对未来的识不期盼，对现在的识，则致力于厌离、离欲、灭尽。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.1 Nakulapituvagga 那拘罗父品 (SN 22.1-11)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.11 Kālattayaanattasutta 过去未来现在（三） (SN 22.11)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Kālattayaanattasuttaṃ

11. Sāvatthinidānaṃ. “Rūpaṃ, bhikkhave, anattā atītānāgataṃ; ko pana vādo paccuppannassa! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ rūpasmiṃ anapekkho hoti; anāgataṃ rūpaṃ nābhinandati; paccuppannassa rūpassa nibbidāya virāgāya nirodhāya paṭipanno hoti. Vedanā anattā… saññā anattā… saṅkhārā anattā… viññāṇaṃ anattā atītānāgataṃ; ko pana vādo paccuppannassa! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ viññāṇasmiṃ anapekkho hoti; anāgataṃ viññāṇaṃ nābhinandati; paccuppannassa viññāṇassa nibbidāya virāgāya nirodhāya paṭipanno hotī”ti. Ekādasamaṃ.

Nakulapituvaggo paṭhamo.

Tassuddānaṃ –

Nakulapitā devadahā, dvepi hāliddikāni ca;

Samādhipaṭisallāṇā, upādāparitassanā duve;

Atītānāgatapaccuppannā, vaggo tena pavuccati.

☸---------------------------------------------------------------------

［一一］ 第十一 过去未来现在（三）

一 [那时，世尊]在舍卫城。(因缘省略)

二 “诸比丘！过去、未来的色都是无我的，更何况现在的色呢？诸比丘！听闻过（正法）的圣弟子这样观察后，对过去的色不执恋，对未来的色不期盼，对现在的色，则致力于厌离、离欲、灭尽。

三 受都是无我的……乃至……

四 想都是无我的……乃至……

五 行都是无我的……乃至……

六 过去、未来的识都是无我的，更何况现在的识呢？诸比丘！听闻过（正法）的圣弟子这样观察后，对过去的识不执恋，对未来的识不期盼，对现在的识，则致力于厌离、离欲、灭尽。”

第一 那拘罗父品 终

此品之摄颂曰：

谓那拘罗父 天现诃梨二

三昧与隐居 取着恐惧二

过未与现在 是故名此品

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.2 Aniccavagga 无常品 (SN 22.12-21)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.1 Aniccasutta 无常 (SN 22.12)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Aniccavaggo

1. Aniccasuttaṃ

12. Evaṃ me sutaṃ – sāvatthiyaṃ. Tatra kho…pe… “rūpaṃ, bhikkhave, aniccaṃ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṃ aniccaṃ. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第二 无常品

［一二］ 第一 无常

一 如是我闻。[那时，世尊]在舍卫城。(因缘省略)

二 在那里……乃至……

三 “诸比丘！色是无常的……乃至……

四～六 受是无常的……想是无常的……行是无常的……识是无常的。

七 诸比丘！听闻过（正法）的圣弟子这样观察后，厌离色、厌离受、厌离想、厌离行、厌离识。因厌离而离欲，因离欲而解脱，于解脱中生起‘已解脱’之智。他了知：‘生已尽，梵行已立，所作已办，不再有后有。’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.2 Aniccavagga 无常品 (SN 22.12-21)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.2 Dukkhasutta 苦 (SN 22.13)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dukkhasuttaṃ

13. Sāvatthinidānaṃ. “Rūpaṃ, bhikkhave, dukkhaṃ, vedanā dukkhā, saññā dukkhā, saṅkhārā dukkhā, viññāṇaṃ dukkhaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［一三］ 第二 苦

一～二 [那时，世尊]在舍卫城。(因缘省略)

三～七 “诸比丘！色是苦的，受是苦的，想是苦的，行是苦的，识是苦的。

八 诸比丘！听闻过（正法）的圣弟子……乃至……了知：……不再有后有。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.2 Aniccavagga 无常品 (SN 22.12-21)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.3 Anattasutta 无我 (SN 22.14)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Anattasuttaṃ

14. Sāvatthinidānaṃ. “Rūpaṃ, bhikkhave, anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṃ anattā. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

［一四］ 第三 无我

一～二 [那时，世尊]在舍卫城。(因缘省略)

三～七 “诸比丘！色是无我的，受是无我的，想是无我的，行是无我的，识是无我的。

八 诸比丘！听闻过（正法）的圣弟子……乃至……了知：……不再有后有。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.2 Aniccavagga 无常品 (SN 22.12-21)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.4 Yadaniccasutta 无常者 (SN 22.15)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Yadaniccasuttaṃ

15. Sāvatthinidānaṃ. “Rūpaṃ, bhikkhave, aniccaṃ. Yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ tadanattā; yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Vedanā aniccā. Yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ tadanattā; yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Saññā aniccā…pe… saṅkhārā aniccā… viññāṇaṃ aniccaṃ. Yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ tadanattā; yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī”ti. Catutthaṃ.

☸---------------------------------------------------------------------

［一五］ 第四 无常者

一～二 [那时，世尊]在舍卫城。(因缘省略)

三 “诸比丘！色是无常的；凡是无常的，就是苦的；凡是苦的，就是无我的；凡是无我的，就应以正智慧这样如实观察：‘这不是我的，这不是我，这不是我的自我。’

四 受是无常的；凡是无常的，就是苦的；凡是苦的，就是无我的；凡是无我的，就应以正智慧这样如实观察：‘这不是我的，这不是我，这不是我的自我。’

五 想是无常的……

六 行是无常的……

七 识是无常的；凡是无常的，就是苦的；凡是苦的，就是无我的；凡是无我的，就应以正智慧这样如实观察：‘这不是我的，这不是我，这不是我的自我。’

八 诸比丘！听闻过（正法）的圣弟子……乃至……了知：……不再有后有。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.2 Aniccavagga 无常品 (SN 22.12-21)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.5 Yaṃdukkhasutta 苦者 (SN 22.16)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Yaṃdukkhasuttaṃ

16. Sāvatthinidānaṃ. “Rūpaṃ, bhikkhave, dukkhaṃ. Yaṃ dukkhaṃ tadanattā; yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Vedanā dukkhā… saññā dukkhā… saṅkhārā dukkhā… viññāṇaṃ dukkhaṃ. Yaṃ dukkhaṃ tadanattā; yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

［一六］ 第五 苦者

一～二 [那时，世尊]在舍卫城。(因缘省略)

三 “诸比丘！色是苦的；凡是苦的，就是无我的；凡是无我的，就应以正智慧这样如实观察：‘这不是我的，这不是我，这不是我的自我。’

四 受是苦的……

五 想是苦的……

六 行是苦的……

七 识是苦的；凡是苦的，就是无我的；凡是无我的，就应以正智慧这样如实观察：‘这不是我的，这不是我，这不是我的自我。’

八 诸比丘！听闻过（正法）的圣弟子……乃至……了知：……不再有后有。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.2 Aniccavagga 无常品 (SN 22.12-21)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.6 Yadanattāsutta 无我者 (SN 22.17)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Yadanattāsuttaṃ

17. Sāvatthinidānaṃ. “Rūpaṃ, bhikkhave, anattā. Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Vedanā anattā… saññā anattā… saṅkhārā anattā… viññāṇaṃ anattā. Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［一七］ 第六 无我者

一～二 [那时，世尊]在舍卫城。(因缘省略)

三 “诸比丘！色是无我的；凡是无我的，就应以正智慧这样如实观察：‘这不是我的，这不是我，这不是我的自我。’

四～六 受是无我的……想是无我的……行是无我的……

七 识是无我的；凡是无我的，就应以正智慧这样如实观察：‘这不是我的，这不是我，这不是我的自我。’

八 诸比丘！听闻过（正法）的圣弟子……乃至……了知：……不再有后有。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.2 Aniccavagga 无常品 (SN 22.12-21)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.7 Sahetuaniccasutta 无常因 (SN 22.18)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Sahetuaniccasuttaṃ

18. Sāvatthinidānaṃ. “Rūpaṃ, bhikkhave, aniccaṃ. Yopi hetu, yopi paccayo rūpassa uppādāya, sopi anicco. Aniccasambhūtaṃ, bhikkhave, rūpaṃ kuto niccaṃ bhavissati! Vedanā aniccā. Yopi hetu, yopi paccayo vedanāya uppādāya, sopi anicco. Aniccasambhūtā, bhikkhave, vedanā kuto niccā bhavissati! Saññā aniccā… saṅkhārā aniccā. Yopi hetu yopi paccayo saṅkhārānaṃ uppādāya, sopi anicco. Aniccasambhūtā, bhikkhave, saṅkhārā kuto niccā bhavissanti! Viññāṇaṃ aniccaṃ. Yopi hetu yopi paccayo viññāṇassa uppādāya, sopi anicco. Aniccasambhūtaṃ, bhikkhave, viññāṇaṃ kuto niccaṃ bhavissati! Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī”ti. Sattamaṃ.

☸---------------------------------------------------------------------

［一八］ 第七 因（一）

一～二 [那时，世尊]在舍卫城。(因缘省略)

三 “诸比丘！色是无常的。那导致色生起的因、那导致色生起的缘，也是无常的。诸比丘！由无常的因缘所生起的色，怎么可能会是常的呢？

四 受是无常的。那导致受生起的因、那导致受生起的缘，也是无常的。诸比丘！由无常的因缘所生起的受，怎么可能会是常的呢？

五 想是无常的……乃至……

六 行是无常的。那导致行生起的因、那导致行生起的缘，也是无常的。诸比丘！由无常的因缘所生起的行，怎么可能会是常的呢？

七 识是无常的。那导致识生起的因、那导致识生起的缘，也是无常的。诸比丘！由无常的因缘所生起的识，怎么可能会是常的呢？

八 诸比丘！听闻过（正法）的圣弟子……乃至……了知：……不再有后有。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.2 Aniccavagga 无常品 (SN 22.12-21)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.8 Sahetudukkhasutta 苦因 (SN 22.19)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Sahetudukkhasuttaṃ

19. Sāvatthinidānaṃ. “Rūpaṃ, bhikkhave, dukkhaṃ. Yopi hetu yopi paccayo rūpassa uppādāya, sopi dukkho. Dukkhasambhūtaṃ, bhikkhave, rūpaṃ kuto sukhaṃ bhavissati! Vedanā dukkhā… saññā dukkhā… saṅkhārā dukkhā… viññāṇaṃ dukkhaṃ. Yopi hetu yopi paccayo viññāṇassa uppādāya, sopi dukkho. Dukkhasambhūtaṃ, bhikkhave, viññāṇaṃ kuto sukhaṃ bhavissati! Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［一九］ 第八 因（二）

一～二 [那时，世尊]在舍卫城。(因缘省略)

三 “诸比丘！色是苦的。那导致色生起的因、那导致色生起的缘，也是苦的。诸比丘！由苦的因缘所生起的色，怎么可能会是乐的呢？

四 受是苦的……乃至……

五 想是苦的……

六 行是苦的……

七 识是苦的。那导致识生起的因、那导致识生起的缘，也是苦的。诸比丘！由苦的因缘所生起的识，怎么可能会是乐的呢！

八 诸比丘！……乃至……了知：……不再有后有。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.2 Aniccavagga 无常品 (SN 22.12-21)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.9 Sahetuanattasutta 无我因 (SN 22.20)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Sahetuanattasuttaṃ

20. Sāvatthinidānaṃ. “Rūpaṃ, bhikkhave, anattā. Yopi hetu yopi paccayo rūpassa uppādāya, sopi anattā. Anattasambhūtaṃ, bhikkhave, rūpaṃ kuto attā bhavissati! Vedanā anattā… saññā anattā… saṅkhārā anattā… viññāṇaṃ anattā. Yopi hetu yopi paccayo viññāṇassa uppādāya, sopi anattā. Anattasambhūtaṃ, bhikkhave, viññāṇaṃ kuto attā bhavissati! Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī”ti. Navamaṃ.

☸---------------------------------------------------------------------

［二〇］ 第九 因（三）

一～二 [那时，世尊]在舍卫城。(因缘省略)

三 “诸比丘！色是无我的。那导致色生起的因、那导致色生起的缘，也是无我的。诸比丘！由无我的因缘所生起的色，怎么可能会是有我（自我）的呢？

四～六 受是无我的……想是无我的……行是无我的……

七 识是无我的。那导致识生起的因、那导致识生起的缘，也是无我的。诸比丘！由无我的因缘所生起的识，怎么可能会是有我（自我）的呢？

八 诸比丘！听闻过（正法）的圣弟子……乃至……了知……不再有后有。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.7 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.2 Aniccavagga 无常品 (SN 22.12-21)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.10 Ānandasutta 阿难问 (SN 22.21)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Ānandasuttaṃ

阿难问

21. Sāvatthiyaṃ … ārāme.

[那时，世尊]住在舍卫城祇树给孤独园。

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami;

那时，具寿阿难来到世尊的住处。

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

来到后，顶礼世尊，在一旁坐下。

Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

坐在一旁的具寿阿难对世尊说：

“‘nirodho nirodho’ti,

“大德！您常说：‘灭、灭……’。

bhante, vuccati. Katamesānaṃ kho, bhante, dhammānaṃ nirodho [nirodhā (sī. pī.)] ‘nirodho’ti vuccatī”ti?

大德！是哪些法的‘灭’，被称为‘灭’呢？”

“Rūpaṃ kho, ānanda, aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ

➊ “阿难！色是无常的、有为的、缘起所生的、

khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammaṃ.

是坏灭法、衰败法、离欲法、寂灭法。

Tassa nirodho [nirodhā (sī. pī.)] ‘nirodho’ti vuccati.

它的‘灭’，被称为‘灭’。

Vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.

➋ 受是无常的、有为的、缘起所生的、是坏灭法、衰败法、离欲法、寂灭法。

Tassā nirodho ‘nirodho’ti vuccati.

它的‘灭’，被称为‘灭’。

Saññā…

➌ 想是无常的、有为的、缘起所生的、是坏灭法、衰败法、离欲法、寂灭法。它的‘灭’，被称为‘灭’。

saṅkhārā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.

➍ 行是无常的、有为的、缘起所生的、是坏灭法、衰败法、离欲法、寂灭法。

Tesaṃ nirodho ‘nirodho’ti vuccati.

它们的‘灭’，被称为‘灭’。

Viññāṇaṃ aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammaṃ.

➎ 识是无常的、有为的、缘起所生的、是坏灭法、衰败法、离欲法、寂灭法。

Tassa nirodho ‘nirodho’ti vuccati.

它的‘灭’，被称为‘灭’。

Imesaṃ kho, ānanda, dhammānaṃ nirodho ‘nirodho’ti vuccatī”ti.

阿难！就是这些法的‘灭’，被称为‘灭’。”

Dasamaṃ.

阿难 ～无常品‧第十经终

Aniccavaggo dutiyo.

第二 无常品（终）

Tassuddānaṃ –

此品（十经）摄颂曰：

Aniccaṃ dukkhaṃ anattā, yadaniccāpare tayo;

无常苦无我，无常其他三；

Hetunāpi tayo vuttā, ānandena ca te dasāti.

依因亦说三，阿难问为十。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.7.27 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.3 Bhāravagga 重担品 (SN 22.22-32)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.1 Bhārasutta 重担 (SN 22.22)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Bhāravaggo

重担品

1. Bhārasuttaṃ

重担经

☼ 【所谓自我 ➾ 五取蕴】

22. Sāvatthiyaṃ … tatra kho …

那时，世尊在舍卫城。(因缘省略)

“bhārañca vo, bhikkhave, desessāmi bhārahārañca bhārādānañca bhāranikkhepanañca. Taṃ suṇātha.

“诸比丘！我将为你们解说：➊ 重担、➋ 挑担者、➌ 拿起重担、➍ 放下重担。你们要仔细听！

第１节 ❦ 重担──五取蕴──苦圣谛

Katamo ca, bhikkhave, bhāro? Pañcupādānakkhandhā tissa vacanīyaṃ. Katame pañca?

诸比丘！什么是重担呢？应当说就是‘五取蕴’。哪五个呢？

Rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho;

即：‘色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。’

ayaṃ vuccati, bhikkhave, bhāro.

诸比丘！这被称为重担。

第２节 ❦ 挑担者──士夫──道圣谛

Katamo ca, bhikkhave, bhārahāro?

诸比丘！谁是挑担者呢？

Puggalo tissa vacanīyaṃ. Yvāyaṃ āyasmā evaṃnāmo evaṃgotto;

应当说就是‘个人’（补特伽罗），即这位有着这样名字、这样姓氏的具寿者。

ayaṃ vuccati, bhikkhave, bhārahāro.

诸比丘！这被称为挑担者。

第３节 ❦ 拿起重担──渴爱喜贪──集圣谛

Katamañca, bhikkhave, bhārādānaṃ?

诸比丘！什么是拿起重担呢？

Yāyaṃ taṇhā ponobhavikā [ponobbhavikā (syā. kaṃ. ka.)] nandīrāgasahagatā [nandirāgasahagatā (sabbattha)] tatratatrābhinandinī, seyyathidaṃ – kāmataṇhā, bhavataṇhā, vibhavataṇhā.

就是那导致再生的‘渴爱’，与喜贪同行，于处处渴求喜乐，即：欲爱、有爱（色爱）、无有爱（无色爱、梵行求）。

Idaṃ vuccati, bhikkhave, bhārādānaṃ.

诸比丘！这被称为拿起重担。

第４节 ❦ 放下重担──渴爱离灭──灭圣谛

Katamañca, bhikkhave, bhāranikkhepanaṃ?

诸比丘！什么是放下重担呢？

Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo.

就是对那渴爱的无余、无欲、寂灭、舍弃、遣离、解脱、不执着。

Idaṃ vuccati, bhikkhave, bhāranikkhepanan”ti.

诸比丘！这被称为放下重担。”

Idamavoca bhagavā. Idaṃ vatvāna [vatvā (sī.) evamīdisesu ṭhānesu] sugato athāparaṃ etadavoca satthā –

世尊这样说了。善逝说了这些之后，导师又接着说道：

“Bhārā have pañcakkhandhā, bhārahāro ca puggalo;

“⑴ 五蕴实是重担，个人是挑担者；

Bhārādānaṃ dukhaṃ loke, bhāranikkhepanaṃ sukhaṃ.

拿起重担世间苦，放下重担是安乐。

Nikkhipitvā garuṃ bhāraṃ, aññaṃ bhāraṃ anādiya;

⑵ 放下沉重担，不再取他担；

Samūlaṃ taṇhamabbuyha [taṇhamabbhuyha (pī. ka.)], nicchāto parinibbuto”ti.

根除渴爱尽，无欲般涅槃。”

Paṭhamaṃ.

重担经 ～重担品‧第一经终

～《蕴相应‧重担品‧Bhārasutta 重担经》(SN 22.22)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.7.27 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.3 Bhāravagga 重担品 (SN 22.22-32)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.2 Pariññasutta 遍知 (SN 22.23)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Pariññasuttaṃ

遍知经

23. Sāvatthinidānaṃ.

[那时，世尊]在舍卫城。(因缘省略)

“Pariññeyye ca, bhikkhave, dhamme desessāmi pariññañca. Taṃ suṇātha.

“诸比丘！我将为你们解说应被遍知的法，以及遍知。你们要仔细听！

Katame ca, bhikkhave, pariññeyyā dhammā?

诸比丘！什么是应被遍知的法呢？

Rūpaṃ, bhikkhave, pariññeyyo dhammo, vedanā pariññeyyo dhammo, saññā pariññeyyo dhammo, saṅkhārā pariññeyyo dhammo, viññāṇaṃ pariññeyyo dhammo.

诸比丘！色是应被遍知的法，受是应被遍知的法，想是应被遍知的法，行是应被遍知的法，识是应被遍知的法。

Ime vuccanti, bhikkhave, pariññeyyā dhammā.

诸比丘！这些被称为应被遍知的法。

Katamā ca, bhikkhave, pariññā?

诸比丘！什么是遍知呢？

Yo, bhikkhave, rāgakkhayo dosakkhayo mohakkhayo.

诸比丘！就是贪欲的灭尽，瞋恚的灭尽，愚痴的灭尽。

Ayaṃ vuccati, bhikkhave, pariññā”ti.

诸比丘！这被称为遍知。”

Dutiyaṃ.

遍知经 ～重担品‧第二经终

～《蕴相应‧重担品‧Pariññasutta 遍知经》(SN 22.23)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.3 Bhāravagga 重担品 (SN 22.22-32)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.3 Abhijānasutta 证知 (SN 22.24)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Abhijānasuttaṃ

24. Sāvatthinidānaṃ. “Rūpaṃ, bhikkhave, anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya; vedanaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya; saññaṃ anabhijānaṃ… saṅkhāre anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya; viññāṇaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Rūpañca kho, bhikkhave, abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya; vedanaṃ abhijānaṃ… saññaṃ… saṅkhāre… viññāṇaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

［二四］ 第三 偏知（证知）

一～二 [那时，世尊]住在舍卫城。

三 “诸比丘！对于色，不了悟、不偏知、不离欲、不舍弃的人，没有能力灭尽痛苦。

四 对于受，不了悟……乃至……

五～六 对于想不了悟……对于行不了悟、不偏知、不离欲、不舍弃的人，没有能力灭尽痛苦；

七 对于识，不了悟、不偏知、不离欲、不舍弃的人，没有能力灭尽痛苦。

八 诸比丘！对于色，能够了悟、偏知、离欲、舍弃的人，即能灭尽痛苦。

九～一一 对于受能够了悟……想……行……

一二 对于识，能够了悟、偏知、离欲、舍弃的人，即能灭尽痛苦。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.3 Bhāravagga 重担品 (SN 22.22-32)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.4 Chandarāgasutta 贪欲 (SN 22.25)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Chandarāgasuttaṃ

25. Sāvatthinidānaṃ. “Yo, bhikkhave, rūpasmiṃ chandarāgo taṃ pajahatha. Evaṃ taṃ rūpaṃ pahīnaṃ bhavissati ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ. Yo vedanāya chandarāgo taṃ pajahatha. Evaṃ sā vedanā pahīnā bhavissati ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Yo saññāya chandarāgo taṃ pajahatha. Evaṃ sā saññā pahīnā bhavissati ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Yo saṅkhāresu chandarāgo taṃ pajahatha. Evaṃ te saṅkhārā pahīnā bhavissanti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Yo viññāṇasmiṃ chandarāgo taṃ pajahatha. Evaṃ taṃ viññāṇaṃ pahīnaṃ bhavissati ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ”ti. Catutthaṃ.

☸---------------------------------------------------------------------

［二五］ 第四 贪欲

一～二 [那时，世尊]住在舍卫城。

三 “诸比丘！你们应当舍弃对于色的欲求与贪爱！这样，那色就将被舍弃，如同根被切断、像棕榈树桩一样、被彻底根除、未来不再生起。

四 你们应当舍弃对于受的欲求与贪爱，这样，那受就将被舍弃，如同根被切断、像棕榈树桩一样、被彻底根除、未来不再生起。

五 你们应当舍弃对于想的欲求与贪爱……

六 你们应当舍弃对于行的欲求与贪爱！这样，那些行就将被舍弃，如同根被切断、像棕榈树桩一样、被彻底根除、未来不再生起。

七 你们应当舍弃对于识的欲求与贪爱！这样，那识就将被舍弃，如同根被切断、像棕榈树桩一样、被彻底根除、未来不再生起。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.7.27 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.3 Bhāravagga 重担品 (SN 22.22-32)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.5 Assādasutta 味 (SN 22.26)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Assādasuttaṃ

味经

26. Sāvatthinidānaṃ.

[那时，世尊]住在舍卫城。

“Pubbeva [pubbe (pī. ka.)] me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva [bodhisattassa (pī. ka.)] sato etadahosi –

“诸比丘！以前，在我尚未觉悟、未证得正等正觉、还是菩萨时，曾这样想：

‘ko nu kho rūpassa assādo, ko ādīnavo, kiṃ nissaraṇaṃ?

‘什么是色的滋味？什么是它的过患？什么是它的出离呢？

Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇaṃ?

什么是受的滋味？什么是它的过患？什么是它的出离呢？

Ko saññāya assādo, ko ādīnavo, kiṃ nissaraṇaṃ?

什么是想的滋味？什么是它的过患？什么是它的出离呢？

Ko saṅkhārānaṃ assādo, ko ādīnavo, kiṃ nissaraṇaṃ?

什么是行的滋味？什么是它的过患？什么是它的出离呢？

Ko viññāṇassa assādo, ko ādīnavo, kiṃ nissaraṇan’ti?

什么是识的滋味？什么是它的过患？什么是它的出离呢？’

Tassa mayhaṃ, bhikkhave, etadahosi –

诸比丘！那时，我这样思考：

‘yaṃ kho rūpaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ rūpassa assādo.

‘➊ 凡是缘于色而生起的快乐和喜悦，这就是色的滋味；

Yaṃ rūpaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ, ayaṃ rūpassa ādīnavo.

凡是色无常、是苦、是变易之法，这就是色的过患；

Yo rūpasmiṃ chandarāgavinayo chandarāgappahānaṃ, idaṃ rūpassa nissaraṇaṃ.

凡是对于色调伏欲贪、舍断欲贪，这就是色的出离。

Yaṃ vedanaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ vedanāya assādo [yā (ka.)].

➋ 凡是缘于受而生起的快乐和喜悦，这就是受的滋味；

Yaṃ vedanā aniccā dukkhā vipariṇāmadhammā, ayaṃ vedanāya ādīnavo.

凡是受无常、是苦、是变易之法，这就是受的过患；

Yo vedanāya chandarāgavinayo chandarāgappahānaṃ, idaṃ vedanāya nissaraṇaṃ.

凡是对于受调伏欲贪、舍断欲贪，这就是受的出离。

Yaṃ saññaṃ paṭicca uppajjati…pe…

➌ 凡是缘于想而生起的（快乐和喜悦，这是想的滋味）；凡是想无常、是苦、是变易之法，（这是想的过患）；凡是对于想调伏欲贪、舍断欲贪，这是想的出离。

yaṃ saṅkhāre paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ saṅkhārānaṃ assādo.

➍ 凡是缘于行而生起的快乐和喜悦，这就是行的滋味；

Yaṃ [ye (sī. ka.)] saṅkhārā aniccā dukkhā vipariṇāmadhammā, ayaṃ saṅkhārānaṃ ādīnavo.

凡是行无常、是苦、是变易之法，这就是行的过患；

Yo saṅkhāresu chandarāgavinayo chandarāgappahānaṃ, idaṃ saṅkhārānaṃ nissaraṇaṃ.

凡是对于行调伏欲贪、舍断欲贪，这就是行的出离。

Yaṃ viññāṇaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ viññāṇassa assādo.

➎ 凡是缘于识而生起的快乐和喜悦，这就是识的滋味；

Yaṃ viññāṇaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ, ayaṃ viññāṇassa ādīnavo.

凡是识无常、是苦、是变易之法，这就是识的过患；

Yo viññāṇasmiṃ chandarāgavinayo chandarāgappahānaṃ, idaṃ viññāṇassa nissaraṇaṃ’”.

凡是对于识调伏欲贪、舍断欲贪，这就是识的出离。’

“Yāvakīvañcāhaṃ, bhikkhave, imesaṃ pañcannaṃ upādānakkhandhānaṃ evaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsiṃ,

诸比丘！只要我对于这五种取蕴，未能如此这般地，将滋味视为滋味，将过患视为过患，将出离视为出离，如实地证知；

neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti paccaññāsiṃ [abhisambuddho (sī.)].

诸比丘！那时，我就不曾在包含天、魔、梵的世间，以及包含沙门、婆罗门、天、人的众生中，宣称自己已证得无上正等正觉。

Yato ca khvāhaṃ, bhikkhave, imesaṃ pañcannaṃ upādānakkhandhānaṃ evaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññāsiṃ;

诸比丘！然而，当我对于这五种取蕴，如此这般地，将滋味视为滋味，将过患视为过患，将出离视为出离，如实地证知之后；

athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti paccaññāsiṃ.

那时，诸比丘！我就在包含天、魔、梵的世间，以及包含沙门、婆罗门、天、人的众生中，宣称自己已证得无上正等正觉。

Ñāṇañca pana me dassanaṃ udapādi –

并且，我的智见生起了：

‘akuppā me vimutti [cetovimutti (sī. pī. ka.)]; ayamantimā jāti; natthi dāni punabbhavo’”ti.

‘我的解脱不动摇（——不动心解脱），这是我最后的一生，如今再没有未来的存在了。’”

Pañcamaṃ.

味经 ～重担品‧第五经终

～《蕴相应‧重担品‧Assādasutta 味经》(SN 22.26)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.3 Bhāravagga 重担品 (SN 22.22-32)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.6 Dutiyaassādasutta 味二 (SN 22.27)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Dutiyaassādasuttaṃ

27. Sāvatthinidānaṃ. “Rūpassāhaṃ, bhikkhave, assādapariyesanaṃ acariṃ. Yo rūpassa assādo tadajjhagamaṃ. Yāvatā rūpassa assādo paññāya me so sudiṭṭho. Rūpassāhaṃ, bhikkhave, ādīnavapariyesanaṃ acariṃ. Yo rūpassa ādīnavo tadajjhagamaṃ. Yāvatā rūpassa ādīnavo paññāya me so sudiṭṭho. Rūpassāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ. Yaṃ rūpassa nissaraṇaṃ tadajjhagamaṃ. Yāvatā rūpassa nissaraṇaṃ paññāya me taṃ sudiṭṭhaṃ. Vedanāyāhaṃ, bhikkhave… saññāyāhaṃ, bhikkhave… saṅkhārānāhaṃ, bhikkhave… viññāṇassāhaṃ, bhikkhave, assādapariyesanaṃ acariṃ. Yo viññāṇassa assādo tadajjhagamaṃ. Yāvatā viññāṇassa assādo paññāya me so sudiṭṭho. Viññāṇassāhaṃ, bhikkhave, ādīnavapariyesanaṃ acariṃ. Yo viññāṇassa ādīnavo tadajjhagamaṃ. Yāvatā viññāṇassa ādīnavo paññāya me so sudiṭṭho. Viññāṇassāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ. Yaṃ viññāṇassa nissaraṇaṃ tadajjhagamaṃ. Yāvatā viññāṇassa nissaraṇaṃ paññāya me taṃ sudiṭṭhaṃ. Yāvakīvañcāhaṃ, bhikkhave, imesaṃ pañcannaṃ upādānakkhandhānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsiṃ…pe… abbhaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi – ‘akuppā me vimutti [cetovimutti (sī. pī. ka.)]; ayamantimā jāti; natthi dāni punabbhavo’”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［二七］ 第六 味（二）

一～二 [那时，世尊]住在舍卫城。

三 “诸比丘！我曾探求色的滋味，体验了色的滋味，凭借智慧，我已善见色的所有滋味。

四 诸比丘！我曾探求色的过患，体验了色的过患，凭借智慧，我已善见色的所有过患。

五 诸比丘！我曾探求色的出离，体验了色的出离，凭借智慧，我已善见色的所有出离。

六～八 诸比丘！我对于受……

九～一一 诸比丘！我对于想……

一二～一四 诸比丘！我对于行……

一五 诸比丘！我曾探求识的滋味，体验了识的滋味，凭借智慧，我已善见识的滋味。

一六 诸比丘！我曾探求识的过患，体验了识的过患，凭借智慧，我已善见识的过患。

一七 诸比丘！我曾探求识的出离，体验了识的出离，凭借智慧，我已善见识的出离。

一八～一九 诸比丘！只要我对于这五种取蕴，未能将滋味视为滋味，将过患视为过患，将出离视为出离，如实地证知之时……（我就不）宣称……

二O 并且，我的智见生起了：‘我的解脱不动摇，这是我最后的一生，如今再没有未来的存在了。’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.3 Bhāravagga 重担品 (SN 22.22-32)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.7 Tatiyaassādasutta 味三 (SN 22.28)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Tatiyaassādasuttaṃ

28. Sāvatthinidānaṃ. “No cedaṃ, bhikkhave, rūpassa assādo abhavissa nayidaṃ sattā rūpasmiṃ sārajjeyyuṃ. Yasmā ca kho, bhikkhave, atthi rūpassa assādo, tasmā sattā rūpasmiṃ sārajjanti. No cedaṃ, bhikkhave, rūpassa ādīnavo abhavissa nayidaṃ sattā rūpasmiṃ nibbindeyyuṃ. Yasmā ca kho, bhikkhave, atthi rūpassa ādīnavo, tasmā sattā rūpasmiṃ nibbindanti. No cedaṃ, bhikkhave, rūpassa nissaraṇaṃ abhavissa nayidaṃ sattā rūpasmā nissareyyuṃ. Yasmā ca kho, bhikkhave, atthi rūpassa nissaraṇaṃ, tasmā sattā rūpasmā nissaranti. No cedaṃ, bhikkhave, vedanāya…pe… no cedaṃ, bhikkhave, saññāya… no cedaṃ, bhikkhave, saṅkhārānaṃ nissaraṇaṃ abhavissa, nayidaṃ sattā saṅkhārehi nissareyyuṃ. Yasmā ca kho, bhikkhave, atthi saṅkhārānaṃ nissaraṇaṃ, tasmā sattā saṅkhārehi nissaranti. No cedaṃ, bhikkhave, viññāṇassa assādo abhavissa, nayidaṃ sattā viññāṇasmiṃ sārajjeyyuṃ. Yasmā ca kho, bhikkhave, atthi viññāṇassa assādo, tasmā sattā viññāṇasmiṃ sārajjanti. No cedaṃ, bhikkhave, viññāṇassa ādīnavo abhavissa, nayidaṃ sattā viññāṇasmiṃ nibbindeyyuṃ. Yasmā ca kho, bhikkhave, atthi viññāṇassa ādīnavo, tasmā sattā viññāṇasmiṃ nibbindanti. No cedaṃ, bhikkhave, viññāṇassa nissaraṇaṃ abhavissa, nayidaṃ sattā viññāṇasmā nissareyyuṃ. Yasmā ca kho, bhikkhave, atthi viññāṇassa nissaraṇaṃ, tasmā sattā viññāṇasmā nissaranti.

“Yāvakīvañca, bhikkhave, sattā imesaṃ pañcannaṃ upādānakkhandhānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññaṃsu [nābbhaññiṃsu (sī.)]; neva tāva, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṃyuttā vippamuttā vimariyādīkatena cetasā vihariṃsu. Yato ca kho, bhikkhave, sattā imesaṃ pañcannaṃ upādānakkhandhānaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññaṃsu; atha, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṃyuttā vippamuttā vimariyādīkatena cetasā viharanti”. Sattamaṃ.

☸---------------------------------------------------------------------

［二八］ 味（三）

一～二 [那时，世尊]住在舍卫城。

三 “诸比丘！如果色没有滋味，众生就不会对色染着贪爱。诸比丘！然而，正因为色有滋味，所以众生对色染着贪爱。

四 诸比丘！如果色没有过患，众生就不会对色感到厌离。诸比丘！然而，正因为色有过患，所以众生对色感到厌离。

五 诸比丘！如果色没有出离，众生就不能从色中出离。诸比丘！然而，正因为色有出离，所以众生能从色中出离。

六～八 诸比丘！如果受……

九～一三 诸比丘！如果想……乃至……

一四 诸比丘！如果行没有出离，众生就不能从行中出离。诸比丘！然而，正因为行有出离，所以众生能从行中出离。

一五 诸比丘！如果识没有滋味，众生就不会对识染着贪爱。诸比丘！然而，正因为识有滋味，所以众生对识染着贪爱。

一六 诸比丘！如果识没有过患，众生就不会对识感到厌离。诸比丘！然而，正因为识有过患，所以众生对识感到厌离。

一七 诸比丘！如果识没有出离，众生就不能从识中出离。诸比丘！然而，正因为识有出离，所以众生能从识中出离。

一八 诸比丘！只要众生对于这五种取蕴，未能将滋味视为滋味，将过患视为过患，将出离视为出离，如实地证知；诸比丘！那时，众生就未能从包含天、魔、梵的世间，以及包含沙门、婆罗门、天、人的众生中出离、离缚、解脱出来，以无限制的心安住。

一九 诸比丘！然而，当众生对于这五种取蕴，将滋味视为滋味，将过患视为过患，将出离视为出离，如实地证知之后；那时，诸比丘！众生就能从包含天、魔、梵的世间，以及包含沙门、婆罗门、天、人的众生中出离、离缚、解脱出来，以无限制的心安住。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.7.27 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.3 Bhāravagga 重担品 (SN 22.22-32)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.8 Abhinandanasutta 欢喜 (SN 22.29)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Abhinandanasuttaṃ

欢喜经

29. Sāvatthinidānaṃ.

[那时，世尊]住在舍卫城。

“Yo, bhikkhave, rūpaṃ abhinandati, dukkhaṃ so abhinandati.

“诸比丘！凡是欢喜色的人，他就是欢喜苦；

Yo dukkhaṃ abhinandati, aparimutto so dukkhasmāti vadāmi.

凡是欢喜苦的人，我说，他没有从苦中解脱。

Yo vedanaṃ abhinandati…

凡是欢喜受的人……他就是欢喜苦；凡是欢喜苦的人，我说，他没有从苦中解脱。

yo saññaṃ abhinandati…

凡是欢喜想的人……他就是欢喜苦；凡是欢喜苦的人，我说，他没有从苦中解脱。

yo saṅkhāre abhinandati…

凡是欢喜行的人……他就是欢喜苦；凡是欢喜苦的人，我说，他没有从苦中解脱。

yo viññāṇaṃ abhinandati, dukkhaṃ so abhinandati.

凡是欢喜识的人，他就是欢喜苦；

Yo dukkhaṃ abhinandati, aparimutto so dukkhasmāti vadāmi.

凡是欢喜苦的人，我说，他没有从苦中解脱。

Yo ca kho, bhikkhave, rūpaṃ nābhinandati, dukkhaṃ so nābhinandati.

诸比丘！凡是不欢喜色的人，他就是不欢喜苦；

Yo dukkhaṃ nābhinandati, parimutto so dukkhasmāti vadāmi.

凡是不欢喜苦的人，我说，他已经从苦中解脱。

Yo vedanaṃ nābhinandati…

凡是不欢喜受的人……他就是不欢喜苦；凡是不欢喜苦的人，我说，他已经从苦中解脱。

yo saññaṃ nābhinandati…

凡是不欢喜想的人……他就是不欢喜苦；凡是不欢喜苦的人，我说，他已经从苦中解脱。

yo saṅkhāre nābhinandati…

凡是不欢喜行的人……他就是不欢喜苦；凡是不欢喜苦的人，我说，他已经从苦中解脱。

yo viññāṇaṃ nābhinandati, dukkhaṃ so nābhinandati.

凡是不欢喜识的人，他就是不欢喜苦；

Yo dukkhaṃ nābhinandati, parimutto so dukkhasmāti vadāmī”ti.

凡是不欢喜苦的人，我说，他已经从苦中解脱。”

Aṭṭhamaṃ.

欢喜经 ～重担品‧第八经终

～《蕴相应‧重担品‧Abhinandanasutta 欢喜经》(SN 22.29)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.3 Bhāravagga 重担品 (SN 22.22-32)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.9 Uppādasutta 生 (SN 22.30)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Uppādasuttaṃ

30. Sāvatthinidānaṃ. “Yo, bhikkhave, rūpassa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo rogānaṃ ṭhiti jarāmaraṇassa pātubhāvo. Yo vedanāya…pe… yo saññāya…pe… yo saṅkhārānaṃ…pe… yo viññāṇassa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo rogānaṃ ṭhiti jarāmaraṇassa pātubhāvo. Yo ca kho, bhikkhave, rūpassa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho rogānaṃ vūpasamo jarāmaraṇassa atthaṅgamo. Yo vedanāya …pe… yo saññāya… yo saṅkhārānaṃ… yo viññāṇassa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho rogānaṃ vūpasamo jarāmaraṇassa atthaṅgamo”ti. Navamaṃ.

☸---------------------------------------------------------------------

［三〇］ 第九 生

一～二 [那时，世尊]住在舍卫城。

三 “诸比丘！凡是色的生起、持续、产生、显现，那就是苦的生起、疾病的持续、老死的显现。

四～六 凡是受的……想的……行的……

七 凡是识的生起、持续、产生、显现，那就是苦的生起、疾病的持续、老死的显现。

八 诸比丘！然而，凡是色的息灭、平息、灭没，那就是苦的息灭、疾病的平息、老死的灭没。

九～一一 凡是受的……想的……行的……

一二 凡是识的息灭、平息、灭没，那就是苦的息灭、疾病的平息、老死的灭没。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.7.27 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.3 Bhāravagga 重担品 (SN 22.22-32)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.10 Aghamūlasutta 痛根 (SN 22.31)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Aghamūlasuttaṃ

痛根经

31. Sāvatthinidānaṃ.

[那时，世尊]住在舍卫城。

“Aghañca, bhikkhave, desessāmi aghamūlañca. Taṃ suṇātha.

“诸比丘！我将为你们说示痛苦（祸患）与痛苦的根源。你们仔细听！

Katamañca bhikkhave aghaṃ?

诸比丘！什么是痛苦（祸患）呢？

Rūpaṃ, bhikkhave, aghaṃ, vedanā aghaṃ, saññā aghaṃ, saṅkhārā aghaṃ, viññāṇaṃ aghaṃ.

诸比丘！色是痛苦，受是痛苦，想是痛苦，行是痛苦，识是痛苦。

Idaṃ vuccati, bhikkhave, aghaṃ.

诸比丘！这被称为痛苦（祸患）。

Katamañca, bhikkhave, aghamūlaṃ?

诸比丘！什么是痛苦（祸患）的根源呢？

Yāyaṃ taṇhā ponobhavikā nandīrāgasahagatā [nandirāgasahagatā (sabbattha)] tatratatrābhinandinī;

那导致再生的渴爱，与喜贪俱行，在此处彼处乐于执取；

seyyathidaṃ – kāmataṇhā, bhavataṇhā, vibhavataṇhā.

也就是：欲爱、有爱、无有爱。

Idaṃ vuccati, bhikkhave, aghamūlan”ti.

诸比丘！这被称为痛苦（祸患）的根源。”

Dasamaṃ.

痛根经 ～重担品‧第十经终

～《蕴相应‧重担品‧Aghamūlasutta 痛根经》(SN 22.31)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.3 Bhāravagga 重担品 (SN 22.22-32)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.11 Pabhaṅgusutta 坏法 (SN 22.32)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Pabhaṅgusuttaṃ

32. Sāvatthinidānaṃ. “Pabhaṅguñca, bhikkhave, desessāmi appabhaṅguñca. Taṃ suṇātha. Kiñca, bhikkhave, pabhaṅgu, kiṃ appabhaṅgu? Rūpaṃ, bhikkhave, pabhaṅgu. Yo tassa nirodho vūpasamo atthaṅgamo, idaṃ appabhaṅgu. Vedanā pabhaṅgu. Yo tassā nirodho vūpasamo atthaṅgamo, idaṃ appabhaṅgu. Saññā pabhaṅgu… saṅkhārā pabhaṅgu. Yo tesaṃ nirodho vūpasamo atthaṅgamo, idaṃ appabhaṅgu. Viññāṇaṃ pabhaṅgu. Yo tassa nirodho vūpasamo atthaṅgamo, idaṃ appabhaṅgū”ti. Ekādasamaṃ.

Bhāravaggo tatiyo.

Tassuddānaṃ –

Bhāraṃ pariññaṃ abhijānaṃ, chandarāgaṃ catutthakaṃ;

Assādā ca tayo vuttā, abhinandanamaṭṭhamaṃ;

Uppādaṃ aghamūlañca, ekādasamo pabhaṅgūti.

☸---------------------------------------------------------------------

［三二］ 第十一 坏法

一～二 [那时，世尊]住在舍卫城。

三 “诸比丘！我将为你们说示易坏（碎）之法与不易坏（碎）之法。你们仔细听！

四 诸比丘！什么是易坏之法，什么是不易坏之法呢？

五 诸比丘！色是易坏之法。它的息灭、平息、灭没，这是不易坏之法。

六 受是易坏之法。它的息灭、平息、灭没，这是不易坏之法。

七 想是易坏之法……

八 行是易坏之法。它的息灭、平息、灭没，这是不易坏之法。

九 识是易坏之法。它的息灭、平息、灭没，这是不易坏之法。”

第三 重担品 终

本品摄颂曰：

重担与遍知

证知第四贪欲

以及味说三

欢喜第八经

生以及痛根

十一说坏法

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.4 Natumhākavagga 非汝所应法品 (SN 22.33-42)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.1 Natumhākasutta 非汝所应法 (SN 22.33)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Natumhākaṃvaggo

1. Natumhākaṃsuttaṃ

33. Sāvatthinidānaṃ. “Yaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Kiñca, bhikkhave, na tumhākaṃ? Rūpaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Vedanā na tumhākaṃ, taṃ pajahatha. Sā vo pahīnā hitāya sukhāya bhavissati. Saññā na tumhākaṃ… saṅkhārā na tumhākaṃ, te pajahatha. Te vo pahīnā hitāya sukhāya bhavissanti. Viññāṇaṃ na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati”.

“Seyyathāpi, bhikkhave, yaṃ imasmiṃ jetavane tiṇakaṭṭhasākhāpalāsaṃ taṃ jano hareyya vā ḍaheyya vā yathāpaccayaṃ vā kareyya. Api nu tumhākaṃ evamassa – ‘amhe jano harati vā ḍahati vā yathāpaccayaṃ vā karotī’”ti? “No hetaṃ, bhante”. “Taṃ kissa hetu”? “Na hi no etaṃ, bhante, attā vā attaniyaṃ vā”ti. “Evameva kho, bhikkhave, rūpaṃ na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Vedanā na tumhākaṃ, taṃ pajahatha. Sā vo pahīnā hitāya sukhāya bhavissati. Saññā na tumhākaṃ… saṅkhārā na tumhākaṃ… viññāṇaṃ na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissatī”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第四 非汝所应法品

［三三］ 第一 非你所有之法（一）

一～二 [那时，世尊]住在舍卫城。

三 “诸比丘！凡是不属于你们的，应当舍弃它。你们舍弃它之后，将给你们带来长久的利益和安乐。

四 诸比丘！什么是不属于你们的呢？

五 诸比丘！色不属于你们，应当舍弃它。你们舍弃它之后，将给你们带来长久的利益和安乐。

六 受不属于你们，应当舍弃它。你们舍弃它之后，将给你们带来长久的利益和安乐。

七 想……乃至……

八 行不属于你们，应当舍弃它们。你们舍弃它们之后，将给你们带来长久的利益和安乐。

九 识不属于你们，应当舍弃它。你们舍弃它之后，将给你们带来长久的利益和安乐。

一〇 诸比丘！譬如，这祇树给孤独园中的草、木、枝、叶，有人拿走、焚烧、或按其意愿处置它们。你们会这样想：‘人们拿走我们、焚烧我们、或随意处置我们’吗？”

“不，世尊。”

“这是什么原因呢？”

“世尊，因为那不是我们的自我，也不属于我们。”

一一 “同样的，诸比丘！色不属于你们，应当舍弃它。你们舍弃它之后，将给你们带来长久的利益和安乐。受不属于你们……想不属于你们……行不属于你们……识不属于你们，应当舍弃它。你们舍弃它之后，将给你们带来长久的利益和安乐。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.4 Natumhākavagga 非汝所应法品 (SN 22.33-42)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.2 Dutiyanatumhākasutta 非法所应法二 (SN 22.34)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyanatumhākaṃsuttaṃ

34. Sāvatthinidānaṃ. “Yaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Kiñca, bhikkhave, na tumhākaṃ? Rūpaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Vedanā na tumhākaṃ… saññā na tumhākaṃ… saṅkhārā na tumhākaṃ… viññāṇaṃ na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Yaṃ, bhikkhave, na tumhākaṃ taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissatī”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［三四］ 第二 非你所有之法（二）

一～二 [那时，世尊]住在舍卫城。

三 “诸比丘！凡是不属于你们的法，应当舍弃它。你们舍弃它之后，将给你们带来长久的利益和安乐。

四 诸比丘！什么是不属于你们的法呢？

五 诸比丘！色是不属于你们的法，应当舍弃它。你们舍弃它之后，将给你们带来长久的利益和安乐。

六～八 受是不属于你们的……乃至……想是……行是……

九 识是不属于你们的法，应当舍弃它。你们舍弃它之后，将给你们带来长久的利益和安乐。

一〇 诸比丘！凡是不属于你们的法，应当舍弃它。你们舍弃它之后，将给你们带来长久的利益和安乐。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.4 Natumhākavagga 非汝所应法品 (SN 22.33-42)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.3 Aññatarabhikkhusutta 比丘 (SN 22.35)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Aññatarabhikkhusuttaṃ

35. Sāvatthinidānaṃ. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu; yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho, appamatto ātāpī pahitatto vihareyyan”ti. “Yaṃ kho, bhikkhu, anuseti, tena saṅkhaṃ gacchati; yaṃ nānuseti, na tena saṅkhaṃ gacchatī”ti. “Aññātaṃ, bhagavā; aññātaṃ, sugatā”ti.

“Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsī”ti? “Rūpaṃ ce, bhante, anuseti tena saṅkhaṃ gacchati. Vedanaṃ ce anuseti tena saṅkhaṃ gacchati. Saññaṃ ce anuseti tena saṅkhaṃ gacchati. Saṅkhāre ce anuseti tena saṅkhaṃ gacchati. Viññāṇaṃ ce anuseti tena saṅkhaṃ gacchati. Rūpaṃ ce, bhante, nānuseti na tena saṅkhaṃ gacchati. Vedanaṃ ce… saññaṃ ce… saṅkhāre ce… viññāṇaṃ ce nānuseti na tena saṅkhaṃ gacchati. Imassa khvāhaṃ, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti.

“Sādhu sādhu, bhikkhu! Sādhu kho tvaṃ, bhikkhu, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsi. Rūpaṃ ce, bhikkhu, anuseti tena saṅkhaṃ gacchati. Vedanaṃ ce… saññaṃ ce… saṅkhāre ce… viññāṇaṃ ce anuseti tena saṅkhaṃ gacchati. Rūpaṃ ce, bhikkhu, nānuseti na tena saṅkhaṃ gacchati. Vedanaṃ ce… saññaṃ ce… saṅkhāre ce… viññāṇaṃ ce nānuseti na tena saṅkhaṃ gacchati. Imassa kho, bhikkhu, mayā saṃkhittena, bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti.

Atha kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

Atha kho so bhikkhu eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. “Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi. Aññataro ca pana so bhikkhu arahataṃ ahosīti. Tatiyaṃ.

☸---------------------------------------------------------------------

［三五］ 第三 比丘（一）

一 [那时，世尊]住在舍卫城。

第一章

二 那时，有一位比丘来到世尊那里。到了之后，顶礼世尊，然后坐在一旁。坐在一旁的那位比丘对世尊这样说：

三 “世尊，请您为我简要地说示法要，好让我听了世尊的法后，能够独自远离，不放逸，热忱、精勤地安住。”

四 “比丘，凡是心有所潜伏（执取）的，就会因此而被称量（定义）；凡是心无所潜伏（执取）的，就不会因此而被称量。”

“我明白了，世尊！我明白了，善逝！”

五 “比丘，你如何详细理解我简要所说的义理呢？”

六 “世尊，如果心潜伏（执取）于色，就会因此而被称量；如果心潜伏（执取）于受，就会因此而被称量；如果心潜伏（执取）于想，就会因此而被称量；如果心潜伏（执取）于行，就会因此而被称量；如果心潜伏（执取）于识，就会因此而被称量。

七 世尊，如果心不潜伏（执取）于色，就不会因此而被称量；如果心不潜伏（执取）于受……想……行……识，就不会因此而被称量。世尊，我就是这样详细理解世尊简要所说的义理。”

八 “很好，很好，比丘！你很好地详细理解了我简要所说的义理。比丘，如果心潜伏（执取）于色，就会因此而被称量；如果心潜伏（执取）于受……想……行……识，就会因此而被称量。比丘，如果心不潜伏（执取）于色，就不会因此而被称量；如果心不潜伏（执取）于受……想……行……识，就不会因此而被称量。比丘，应当这样详细地理解我简要所说的义理。”

九 那时，那位比丘对世尊所说感到欢喜、随喜，从座位上起身，顶礼世尊，右绕后离去。

第二章

一〇 那时，那位比丘独自远离，不放逸，热忱、精勤地安住。不久之后，就达到了善男子正确地从在家而出家的那个最终目的——在当下，自己证知、作证、具足住于那无上的梵行终结，了悟：“生已尽，梵行已立，所作已办，不再有后有。”

一一 那位比丘便成了阿罗汉中的一员。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.4 Natumhākavagga 非汝所应法品 (SN 22.33-42)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.4 Dutiyaaññatarabhikkhusutta 比丘二 (SN 22.36)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Dutiyaaññatarabhikkhusuttaṃ

36. Sāvatthinidānaṃ. Atha kho aññataro bhikkhu yena bhagavā…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti. “Yaṃ kho, bhikkhu, anuseti taṃ anumīyati; yaṃ anumīyati tena saṅkhaṃ gacchati. Yaṃ nānuseti na taṃ anumīyati; yaṃ nānumīyati na tena saṅkhaṃ gacchatī”ti. “Aññātaṃ, bhagavā; aññātaṃ, sugatā”ti.

“Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsī”ti? “Rūpaṃ ce, bhante, anuseti taṃ anumīyati; yaṃ anumīyati tena saṅkhaṃ gacchati. Vedanaṃ ce anuseti… saññaṃ ce anuseti… saṅkhāre ce anuseti… viññāṇaṃ ce anuseti taṃ anumīyati; yaṃ anumīyati tena saṅkhaṃ gacchati. Rūpaṃ ce, bhante, nānuseti na taṃ anumīyati; yaṃ nānumīyati na tena saṅkhaṃ gacchati. Vedanaṃ ce nānuseti… saññaṃ ce nānuseti… saṅkhāre ce nānuseti… viññāṇaṃ ce nānuseti na taṃ anumīyati; yaṃ nānumīyati na tena saṅkhaṃ gacchati. Imassa khvāhaṃ, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti.

“Sādhu sādhu, bhikkhu! Sādhu kho tvaṃ, bhikkhu, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsi. Rūpaṃ ce, bhikkhu, anuseti taṃ anumīyati; yaṃ anumīyati tena saṅkhaṃ gacchati. Vedanaṃ ce, bhikkhu… saññaṃ ce, bhikkhu… saṅkhāre ce, bhikkhu… viññāṇaṃ ce, bhikkhu, anuseti taṃ anumīyati; yaṃ anumīyati tena saṅkhaṃ gacchati. Rūpaṃ ce, bhikkhu, nānuseti na taṃ anumīyati; yaṃ nānumīyati na tena saṅkhaṃ gacchati. Vedanaṃ ce nānuseti… saññaṃ ce nānuseti… saṅkhāre ce nānuseti… viññāṇaṃ ce nānuseti na taṃ anumīyati; yaṃ nānumīyati na tena saṅkhaṃ gacchati. Imassa kho, bhikkhu, mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti…pe… aññataro ca pana so bhikkhu arahataṃ ahosīti. Catutthaṃ.

☸---------------------------------------------------------------------

［三六］ 比丘（二）

一～二 [那时，世尊]住在舍卫城。

二 那时有一位比丘，来到世尊之处……乃至……坐在一旁的那位比丘对世尊说：

三 “世尊，请您为我简要地说示法要，我听了世尊的法后，能够独自远离，不放逸，热忱、精勤地安住。”

四 “比丘！凡是心有所潜伏（执取）的，它就会被推断；凡是被推断的，就会因此而被称量（定义）。凡是心无所潜伏（执取）的，它就不会被推断；凡是不被推断的，就不会因此而被称量。”

“我明白了，世尊！我明白了，善逝！”

五 “比丘！你如何详细理解我简要所说的义理呢？”

六 “世尊！如果心潜伏（执取）于色，它就会被推断；凡是被推断的，就会因此而被称量。如果心潜伏（执取）于受……想……行……识，它就会被推断；凡是被推断的，就会因此而被称量。

七 世尊！如果心不潜伏（执取）于色，它就不会被推断；凡是不被推断的，就不会因此而被称量。如果心不潜伏（执取）于受……想……行……识，它就不会被推断；凡是不被推断的，就不会因此而被称量。世尊！我就是这样详细理解世尊简要所说的义理。”

八 “很好，很好，比丘！你很好地详细理解了我简要所说的义理。比丘！如果心潜伏（执取）于色，它就会被推断；凡是被推断的，就会因此而被称量。如果心潜伏（执取）于受……想……行……识，它就会被推断；凡是被推断的，就会因此而被称量。比丘！如果心不潜伏（执取）于色，它就不会被推断；凡是不被推断的，就不会因此而被称量。如果心不潜伏（执取）于受……想……行……识，它就不会被推断；凡是不被推断的，就不会因此而被称量。比丘！应当这样详细地理解我简要所说的义理。”

九 那时，那位比丘对世尊所说感到欢喜、随喜，从座位上起身，顶礼世尊，右绕后离去。

一〇 那时，那位比丘独自远离，不放逸，热忱、精勤地安住……乃至……

一一 那位比丘便成了阿罗汉中的一员。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.4 Natumhākavagga 非汝所应法品 (SN 22.33-42)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.5 Ānandasutta 阿难 (SN 22.37)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Ānandasuttaṃ

37. Sāvatthinidānaṃ. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca –

“Sace taṃ, ānanda, evaṃ puccheyyuṃ – ‘katamesaṃ, āvuso ānanda, dhammānaṃ uppādo paññāyati, vayo paññāyati, ṭhitassa [ṭhitānaṃ (syā. kaṃ. pī. ka.)] aññathattaṃ paññāyatī’ti? Evaṃ puṭṭho tvaṃ, ānanda, kinti byākareyyāsī”ti? “Sace maṃ, bhante, evaṃ puccheyyuṃ – ‘katamesaṃ, āvuso ānanda, dhammānaṃ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyatī’ti? Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ – ‘rūpassa kho, āvuso, uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati. Vedanāya… saññāya… saṅkhārānaṃ… viññāṇassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati. Imesaṃ kho, āvuso, dhammānaṃ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyatī’ti. Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyan”ti.

“Sādhu sādhu, ānanda! Rūpassa kho, ānanda, uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati. Vedanāya… saññāya… saṅkhārānaṃ… viññāṇassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati. Imesaṃ kho, ānanda, dhammānaṃ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyatīti. Evaṃ puṭṭho tvaṃ, ānanda, evaṃ byākareyyāsī”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

［三七］ 第五 阿难（一）

一 [那时，世尊]住在舍卫城。

二 那时，具寿阿难……乃至……

三 坐在一旁时，世尊对具寿阿难说：

“阿难！如果有人这样问你：‘朋友阿难！对于哪些法，能够了知其生起、了知其灭去、了知其住立状态的变异呢？’ 阿难！如果这样问你，你应如何回答呢？”

四 “世尊！如果有人这样问我：‘朋友阿难！对于哪些法，能够了知其生起、了知其灭去、了知其住立状态的变异呢？’ 世尊！如果这样问我，我应这样回答：

五 ‘朋友！对于色，能够了知其生起、了知其灭去、了知其住立状态的变异。对于受……对于想……对于行……对于识，能够了知其生起、了知其灭去、了知其住立状态的变异。朋友！对于这些法，能够了知其生起、了知其灭去、了知其住立状态的变异。’世尊！如果这样问我，我应这样回答。”

六 “很好，很好，阿难！阿难！对于色，能够了知其生起、了知其灭去、了知其住立状态的变异。对于受……对于想……对于行……对于识，能够了知其生起、了知其灭去、了知其住立状态的变异。阿难！对于这些法，能够了知其生起、了知其灭去、了知其住立状态的变异。阿难！如果这样问你，你就应该这样回答。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.5 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.4 Natumhākavagga 非汝所应法品 (SN 22.33-42)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.6 Dutiyaānandasutta 阿难二 (SN 22.38)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Dutiyaānandasuttaṃ

阿难二

38. Sāvatthinidānaṃ.

舍卫城因缘。

Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca –

具寿阿难坐在一旁时，世尊对具寿阿难说：

“Sace taṃ, ānanda, evaṃ puccheyyuṃ –

“阿难！如果有人这样问你：

☆ 有为三相（五蕴生异灭） Saṅkhatalakkhaṇa (AN 3.47) ➾

① 了知生起（无常相） uppādo paññāyati、② 了知灭去（苦相） vayo paññāyati、③ 了知住立状态的变异（无我相） ṭhitassa aññathattaṃ paññāyati。

☆ 无为三相（无生异灭） Asaṅkhatalakkhaṇa (AN 3.48) ➾

① 不了知生起（无常相） na uppādo paññāyati、② 不了知灭去（苦相） na vayo paññāyati、③ 不了知住立状态的变异（无我相） na ṭhitassa aññathattaṃ paññāyati。

‘katamesaṃ, āvuso ānanda, dhammānaṃ uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṃ paññāyittha?

‘朋友阿难！对于过去哪些法，曾了知其生起、曾了知其灭去、曾了知其住立状态的变异呢？

Katamesaṃ dhammānaṃ uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṃ paññāyissati?

对于未来哪些法，将了知其生起、将了知其灭去、将了知其住立状态的变异呢？

Katamesaṃ dhammānaṃ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyatī’ti?

对于现在哪些法，正了知其生起、正了知其灭去、正了知其住立状态的变异呢？’

Evaṃ puṭṭho tvaṃ, ānanda, kinti byākareyyāsī”ti?

阿难！如果这样问你，你应如何回答呢？”

“Sace maṃ, bhante, evaṃ puccheyyuṃ –

“世尊！如果有人这样问我：

‘katamesaṃ, āvuso ānanda, dhammānaṃ uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṃ paññāyittha?

‘朋友阿难！对于过去哪些法，曾了知其生起、曾了知其灭去、曾了知其住立状态的变异呢？

Katamesaṃ dhammānaṃ uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṃ paññāyissati?

对于未来哪些法，将了知其生起、将了知其灭去、将了知其住立状态的变异呢？

Katamesaṃ dhammānaṃ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyatī’ti?

对于现在哪些法，正了知其生起、正了知其灭去、正了知其住立状态的变异呢？’

Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyaṃ –

世尊！如果这样问我，我应这样回答：

‘yaṃ kho, āvuso, rūpaṃ atītaṃ niruddhaṃ vipariṇataṃ;

【一】‘朋友！① 对于过去、已息灭、已变坏的色，

tassa uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṃ paññāyittha.

曾了知其生起、曾了知其灭去、曾了知其住立状态的变异。

Yā vedanā atītā niruddhā vipariṇatā;

② 对于过去、已息灭、已变坏的受，

tassā uppādo paññāyittha, vayo paññāyittha, ṭhitāya aññathattaṃ paññāyittha.

曾了知其生起、曾了知其灭去、曾了知其住立状态的变异。

Yā saññā…

③ 对于过去、已息灭、已变坏的想，

曾了知其生起、曾了知其灭去、曾了知其住立状态的变异。

ye saṅkhārā atītā niruddhā vipariṇatā;

④ 对于过去、已息灭、已变坏的行，

tesaṃ uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṃ paññāyittha.

曾了知其生起、曾了知其灭去、曾了知其住立状态的变异。

Yaṃ viññāṇaṃ atītaṃ niruddhaṃ vipariṇataṃ;

⑤ 对于过去、已息灭、已变坏的识，

tassa uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṃ paññāyittha.

曾了知其生起、曾了知其灭去、曾了知其住立状态的变异。

Imesaṃ kho, āvuso, dhammānaṃ uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṃ paññāyittha’”.

朋友！对于这些法，曾了知其生起、曾了知其灭去、曾了知其住立状态的变异。’

“Yaṃ kho, āvuso, rūpaṃ ajātaṃ apātubhūtaṃ;

【二】‘朋友！① 对于未来、未生、未显现的色，

tassa uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṃ paññāyissati.

将了知其生起、将了知其灭去、将了知其住立状态的变异。

Yā vedanā ajātā apātubhūtā;

② 对于未来、未生、未显现的受，

tassā uppādo paññāyissati, vayo paññāyissati, ṭhitāya aññathattaṃ paññāyissati.

将了知其生起、将了知其灭去、将了知其住立状态的变异。

Yā saññā…pe…

③ 对于未来、未生、未显现的想，

将了知其生起、将了知其灭去、将了知其住立状态的变异。

ye saṅkhārā ajātā apātubhūtā;

④ 对于未来、未生、未显现的行，

tesaṃ uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṃ paññāyissati.

将了知其生起、将了知其灭去、将了知其住立状态的变异。

Yaṃ viññāṇaṃ ajātaṃ apātubhūtaṃ;

⑤ 对于未来、未生、未显现的识，

tassa uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṃ paññāyissati.

将了知其生起、将了知其灭去、将了知其住立状态的变异。

Imesaṃ kho, āvuso, dhammānaṃ uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṃ paññāyissati.

朋友！对于这些法，将了知其生起、将了知其灭去、将了知其住立状态的变异。’

“Yaṃ kho, āvuso, rūpaṃ jātaṃ pātubhūtaṃ;

【三】‘朋友！① 对于现在、已生、已显现的色，

tassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati.

正了知其生起、正了知其灭去、正了知其住立状态的变异。

Yā vedanā jātā pātubhūtā…pe…

② 对于现在、已生、已显现的受，

正了知其生起、正了知其灭去、正了知其住立状态的变异。

yā saññā…

③ 对于现在、已生、已显现的想，

正了知其生起、正了知其灭去、正了知其住立状态的变异。

ye saṅkhārā jātā pātubhūtā;

④ 对于现在、已生、已显现的行，

tesaṃ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati.

正了知其生起、正了知其灭去、正了知其住立状态的变异。

Yaṃ viññāṇaṃ jātaṃ pātubhūtaṃ

⑤ 对于现在、已生、已显现的识，

tassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati.

正了知其生起、正了知其灭去、正了知其住立状态的变异。

Imesaṃ kho, āvuso, dhammānaṃ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyatī’ti.

朋友！对于这些法，正了知其生起、正了知其灭去、正了知其住立状态的变异。’

Evaṃ puṭṭhohaṃ, bhante, evaṃ byākareyyan”ti.

世尊！如果这样问我，我应这样回答。”

“Sādhu, sādhu, ānanda!

“很好，很好，阿难！

Yaṃ kho, ānanda, rūpaṃ atītaṃ niruddhaṃ vipariṇataṃ;

【一】‘阿难！① 对于过去、已息灭、已变坏的色，

tassa uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṃ paññāyittha.

曾了知其生起、曾了知其灭去、曾了知其住立状态的变异。

Yā vedanā …

② 对于过去、已息灭、已变坏的受，

曾了知其生起、曾了知其灭去、曾了知其住立状态的变异。

yā saññā…

③ 对于过去、已息灭、已变坏的想，

曾了知其生起、曾了知其灭去、曾了知其住立状态的变异。

ye saṅkhārā…

④ 对于过去、已息灭、已变坏的行，

曾了知其生起、曾了知其灭去、曾了知其住立状态的变异。

yaṃ viññāṇaṃ atītaṃ niruddhaṃ vipariṇataṃ;

⑤ 对于过去、已息灭、已变坏的识，

tassa uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṃ paññāyittha.

曾了知其生起、曾了知其灭去、曾了知其住立状态的变异。

Imesaṃ kho, ānanda, dhammānaṃ uppādo paññāyittha, vayo paññāyittha, ṭhitassa aññathattaṃ paññāyittha.

阿难！对于这些法，曾了知其生起、曾了知其灭去、曾了知其住立状态的变异。

“Yaṃ kho, ānanda, rūpaṃ ajātaṃ apātubhūtaṃ;

【二】阿难！① 对于未来、未生、未显现的色，

tassa uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṃ paññāyissati.

将了知其生起、将了知其灭去、将了知其住立状态的变异。

Yā vedanā…

② 对于未来、未生、未显现的受，

将了知其生起、将了知其灭去、将了知其住立状态的变异。

yā saññā…

③ 对于未来、未生、未显现的想，

将了知其生起、将了知其灭去、将了知其住立状态的变异。

ye saṅkhārā…

④ 对于未来、未生、未显现的行，

将了知其生起、将了知其灭去、将了知其住立状态的变异。

yaṃ viññāṇaṃ ajātaṃ apātubhūtaṃ;

⑤ 对于未来、未生、未显现的识，

tassa uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṃ paññāyissati.

将了知其生起、将了知其灭去、将了知其住立状态的变异。

Imesaṃ kho, ānanda, dhammānaṃ uppādo paññāyissati, vayo paññāyissati, ṭhitassa aññathattaṃ paññāyissati.

阿难！对于这些法，将了知其生起、将了知其灭去、将了知其住立状态的变异。

“Yaṃ kho, ānanda, rūpaṃ jātaṃ pātubhūtaṃ;

【三】阿难！① 对于现在、已生、已显现的色，

tassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati.

正了知其生起、正了知其灭去、正了知其住立状态的变异。

Yā vedanā jātā pātubhūtā…

② 对于现在、已生、已显现的受，

正了知其生起、正了知其灭去、正了知其住立状态的变异。

yā saññā…

③ 对于现在、已生、已显现的想，

正了知其生起、正了知其灭去、正了知其住立状态的变异。

ye saṅkhārā…

④ 对于现在、已生、已显现的行，

正了知其生起、正了知其灭去、正了知其住立状态的变异。

yaṃ viññāṇaṃ jātaṃ pātubhūtaṃ;

⑤ 对于现在、已生、已显现的识，

tassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati.

正了知其生起、正了知其灭去、正了知其住立状态的变异。

Imesaṃ kho, ānanda, dhammānaṃ uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyatīti.

阿难！对于这些法，正了知其生起、正了知其灭去、正了知其住立状态的变异。’

Evaṃ puṭṭho tvaṃ, ānanda, evaṃ byākareyyāsī”ti.

阿难！如果这样问你，你就应该这样回答。”

Chaṭṭhaṃ.

阿难二 ～非汝所应法品‧第六经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.4 Natumhākavagga 非汝所应法品 (SN 22.33-42)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.7 Anudhammasutta 随法 (SN 22.39)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Anudhammasuttaṃ

39. Sāvatthinidānaṃ. “Dhammānudhammappaṭipannassa, bhikkhave, bhikkhuno ayamanudhammo hoti yaṃ rūpe nibbidābahulo [nibbidābahulaṃ (pī. ka.)] vihareyya, vedanāya nibbidābahulo vihareyya, saññā nibbidābahulo vihareyya, saṅkhāresu nibbidābahulo vihareyya, viññāṇe nibbidābahulo vihareyya. Yo rūpe nibbidābahulo viharanto, vedanāya… saññāya… saṅkhāresu nibbidābahulo viharanto, viññāṇe nibbidābahulo viharanto rūpaṃ parijānāti, vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ parijānāti, so rūpaṃ parijānaṃ, vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ parijānaṃ parimuccati rūpamhā, parimuccati vedanā, parimuccati saññāya, parimuccati saṅkhārehi, parimuccati viññāṇamhā, parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimuccati dukkhasmāti vadāmī”ti. Sattamaṃ.

☸---------------------------------------------------------------------

［三九］ 第七 随法（一）

一～二 [那时，世尊]住在舍卫城。

三 “诸比丘！对于法随法行（顺着法去实践）的比丘来说，这是必然的结果：他会对色多修习厌离而住，对受多修习厌离而住，对想多修习厌离而住，对行多修习厌离而住，对识多修习厌离而住。

四 那位对色多修习厌离而住，对受……想……行……识多修习厌离而住的比丘，他彻底了知色，彻底了知受……想……行……识。

五 那位彻底了知色，彻底了知受……想……行……识的比丘，他从色中解脱出来，从受……想……行……识中解脱出来。他从生、老、死、愁、悲、苦、忧、恼中解脱出来，我说，他从痛苦中解脱。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.4 Natumhākavagga 非汝所应法品 (SN 22.33-42)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.8 Dutiyaanudhammasutta 随法二 (SN 22.40)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Dutiyaanudhammasuttaṃ

40. Sāvatthinidānaṃ. “Dhammānudhammappaṭipannassa, bhikkhave, bhikkhuno ayamanudhammo hoti yaṃ rūpe aniccānupassī vihareyya…pe… parimuccati dukkhasmāti vadāmī”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［四〇］ 第八 随法（二）

一～二 [那时，世尊]住在舍卫城。

三～五 “诸比丘！对于法随法行（顺着法去实践）的比丘来说，这是必然的结果：他会对色随观无常而住……乃至……从痛苦中解脱。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.4 Natumhākavagga 非汝所应法品 (SN 22.33-42)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.9 Tatiyaanudhammasutta 随法三 (SN 22.41)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Tatiyaanudhammasuttaṃ

41. Sāvatthinidānaṃ. “Dhammānudhammappaṭipannassa, bhikkhave, bhikkhuno ayamanudhammo hoti yaṃ rūpe dukkhānupassī vihareyya…pe… parimuccati dukkhasmāti vadāmī”ti. Navamaṃ.

☸---------------------------------------------------------------------

［四一］ 第九 随法（三）

一～二 ［那时，世尊］在舍卫城因缘。

三～五 “诸比丘！对于行于法、随法的比丘，这是随法的内容…乃至…观察色是苦而安住…乃至…我说他从苦中解脱。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.4 Natumhākavagga 非汝所应法品 (SN 22.33-42)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.10 Catutthaanudhammasutta 随法四 (SN 22.42)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Catutthaanudhammasuttaṃ

42. Sāvatthinidānaṃ. “Dhammānudhammappaṭipannassa, bhikkhave, bhikkhuno ayamanudhammo hoti yaṃ rūpe anattānupassī vihareyya, vedanāya… saññāya… saṅkhāresu… viññāṇe anattānupassī vihareyya. Yo rūpe anattānupassī viharanto…pe… rūpaṃ parijānāti, vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ parijānāti, so rūpaṃ parijānaṃ, vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ parijānaṃ parimuccati rūpamhā, parimuccati vedanāya, parimuccati saññāya, parimuccati saṅkhārehi, parimuccati viññāṇamhā, parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimuccati dukkhasmāti vadāmī”ti. Dasamaṃ.

Natumhākaṃvaggo catuttho.

Tassuddānaṃ –

Natumhākena dve vuttā, bhikkhūhi apare duve;

Ānandena ca dve vuttā, anudhammehi dve dukāti.

☸---------------------------------------------------------------------

［四二］ 第十 随法（四）

一～二 ［那时，世尊］在舍卫城因缘。

三 “诸比丘！对于行于法、随法的比丘，这是随法的内容。[即：] 观察色是无我而安住，观察受……想……行……识是无我而安住。

四 他观察色是无我而安住……乃至……彻底了知色、彻底了知受……想……行……识。

五 他彻底了知色，彻底了知受……想……行……识，就能从色中解脱，从受……想……行……识中解脱，从生、老、死、愁、悲、苦、忧、恼中解脱，我说他从苦中解脱。”

第四 非你所属品 ［完］

摄颂曰：

非你所属二

比丘亦有二

阿难同是二

说随法为四

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.5 Attadīpavagga 自洲品 (SN 22.43-52)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.1 Attadīpasutta 自洲 (SN 22.43)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Attadīpavaggo

1. Attadīpasuttaṃ

43. Sāvatthinidānaṃ. “Attadīpā, bhikkhave, viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā. Attadīpānaṃ, bhikkhave, viharataṃ attasaraṇānaṃ anaññasaraṇānaṃ, dhammadīpānaṃ dhammasaraṇānaṃ anaññasaraṇānaṃ yoni upaparikkhitabbā. Kiṃjātikā sokaparidevadukkhadomanassupāyāsā, kiṃpahotikā”ti?

“Kiṃjātikā ca, bhikkhave, sokaparidevadukkhadomanassupāyāsā, kiṃpahotikā? Idha, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto, rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ; attani vā rūpaṃ, rūpasmiṃ vā attānaṃ. Tassa taṃ rūpaṃ vipariṇamati, aññathā ca hoti. Tassa rūpavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. Vedanaṃ attato samanupassati, vedanāvantaṃ vā attānaṃ; attani vā vedanaṃ, vedanāya vā attānaṃ. Tassa sā vedanā vipariṇamati, aññathā ca hoti. Tassa vedanāvipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. Saññaṃ attato samanupassati… saṅkhāre attato samanupassati… viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ. Tassa taṃ viññāṇaṃ vipariṇamati, aññathā ca hoti. Tassa viññāṇavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā.

“Rūpassa tveva, bhikkhave, aniccataṃ viditvā vipariṇāmaṃ virāgaṃ nirodhaṃ [vipariṇāma virāga nirodhaṃ (sī.)], pubbe ceva rūpaṃ etarahi ca sabbaṃ rūpaṃ aniccaṃ dukkhaṃ vipariṇāmadhammanti, evametaṃ yathābhūtaṃ sammappaññāya passato ye sokaparidevadukkhadomanassupāyāsā te pahīyanti. Tesaṃ pahānā na paritassati, aparitassaṃ sukhaṃ viharati, sukhavihārī bhikkhu ‘tadaṅganibbuto’ti vuccati. Vedanāya tveva, bhikkhave, aniccataṃ viditvā vipariṇāmaṃ virāgaṃ nirodhaṃ, pubbe ceva vedanā etarahi ca sabbā vedanā aniccā dukkhā vipariṇāmadhammāti, evametaṃ yathābhūtaṃ sammappaññāya passato ye sokaparidevadukkhadomanassupāyāsā te pahīyanti. Tesaṃ pahānā na paritassati, aparitassaṃ sukhaṃ viharati, sukhavihārī bhikkhu ‘tadaṅganibbuto’ti vuccati. Saññāya… saṅkhārānaṃ tveva, bhikkhave, aniccataṃ viditvā vipariṇāmaṃ virāgaṃ nirodhaṃ, pubbe ceva saṅkhārā etarahi ca sabbe saṅkhārā aniccā dukkhā vipariṇāmadhammāti, evametaṃ yathābhūtaṃ sammappaññāya passato ye sokaparidevadukkhadomanassupāyāsā te pahīyanti. Tesaṃ pahānā na paritassati, aparitassaṃ sukhaṃ viharati, sukhavihārī bhikkhu ‘tadaṅganibbuto’ti vuccati. Viññāṇassa tveva, bhikkhave, aniccataṃ viditvā vipariṇāmaṃ virāgaṃ nirodhaṃ, pubbe ceva viññāṇaṃ etarahi ca sabbaṃ viññāṇaṃ aniccaṃ dukkhaṃ vipariṇāmadhammanti, evametaṃ yathābhūtaṃ sammappaññāya passato ye sokaparidevadukkhadomanassupāyāsā te pahīyanti. Tesaṃ pahānā na paritassati, aparitassaṃ sukhaṃ viharati, sukhavihārī bhikkhu ‘tadaṅganibbuto’ti vuccatī”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第五 自 洲 品

［四三］ 第一 自洲

一～二 ［那时，世尊］在舍卫城因缘。

三 “诸比丘！你们要以自己为岛屿，以自己为皈依，不以其他为皈依；以法为岛屿，以法为皈依，不以其他为皈依而安住。

四 诸比丘！以自己为岛屿，以自己为皈依，不以其他为皈依；以法为岛屿，以法为皈依，不以其他为皈依而安住。你们应如理省察：愁、悲、苦、忧、恼是由什么而生？由什么而出现的呢？

五 诸比丘！愁、悲、苦、忧、恼是由什么而生？由什么而出现的呢？

六 诸比丘！在这里，未听闻过（圣法的）凡夫，未见过圣者，不了解圣者的法，未在圣者的法中受过训练；未见过善知识（善人），不了解善知识的法，未在善知识的法中受过训练，他视色为自我，或视自我拥有色，或视色在自我中，或视自我在色中。他的那个色变坏、变化。由于他的色的变坏、变化，生起了愁、悲、苦、忧、恼。

七 他视受为自我，或视自我拥有受，或视受在自我中，或视自我在受中。他的那个受变坏、变化。由于他的受的变坏、变化，生起了愁、悲、苦、忧、恼。

八 他视想为自我……

九 他视行为自我……

一〇 他视识为自我，或视自我拥有识，或视识在自我中，或视自我在识中。他的那个识变坏、变化。由于他的识的变坏、变化，生起了愁、悲、苦、忧、恼。

一一 诸比丘！知道了色的无常、变坏、消退、灭尽后，（了知）以前的色以及现在所有的色都是无常、苦、变易之法，像这样以正确的智慧如实观察的人，他的愁、悲、苦、忧、恼就被断除。由于断除了它们，他就不再恐惧；没有恐惧，他就安乐地安住；安乐地安住的比丘，被称为‘已暂时（或部分）寂灭者’。

一二 诸比丘！知道了受的无常、变坏、消退、灭尽后，（了知）以前的受以及现在所有的受都是无常、苦、变易之法，像这样以正确的智慧如实观察的人，他的愁、悲、苦、忧、恼就被断除。由于断除了它们，他就不再恐惧；没有恐惧，他就安乐地安住；安乐地安住的比丘，被称为‘已暂时（或部分）寂灭者’。

一三 诸比丘！知道了想的……乃至……

一四 诸比丘！知道了行的无常、变坏、消退、灭尽后，（了知）以前的行以及现在所有的行都是无常、苦、变易之法，像这样以正确的智慧如实观察的人，他的愁、悲、苦、忧、恼就被断除。由于断除了它们，他就不再恐惧；没有恐惧，他就安乐地安住；安乐地安住的比丘，被称为‘已暂时（或部分）寂灭者’。

一五 诸比丘！知道了识的无常、变坏、消退、灭尽后，（了知）以前的识以及现在所有的识都是无常、苦、变易之法，像这样以正确的智慧如实观察的人，他的愁、悲、苦、忧、恼就被断除。由于断除了它们，他就不再恐惧；没有恐惧，他就安乐地安住；安乐地安住的比丘，被称为‘已暂时（或部分）寂灭者’。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.5 Attadīpavagga 自洲品 (SN 22.43-52)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.2 Paṭipadāsutta 道 (SN 22.44)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Paṭipadāsuttaṃ

44. Sāvatthinidānaṃ. “Sakkāyasamudayagāminiñca vo, bhikkhave, paṭipadaṃ desessāmi, sakkāyanirodhagāminiñca paṭipadaṃ. Taṃ suṇātha. Katamā ca, bhikkhave, sakkāyasamudayagāminī paṭipadā? Idha, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto, rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ; attani vā rūpaṃ, rūpasmiṃ vā attānaṃ. Vedanaṃ attato… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ. Ayaṃ vuccati, bhikkhave, ‘sakkāyasamudayagāminī paṭipadā, sakkāyasamudayagāminī paṭipadā’ti. Iti hidaṃ, bhikkhave, vuccati ‘dukkhasamudayagāminī samanupassanā’ti. Ayamevettha attho”.

“Katamā ca, bhikkhave, sakkāyanirodhagāminī paṭipadā? Idha, bhikkhave, sutavā ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto, na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ; na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ. Na vedanaṃ attato… na saññaṃ… na saṅkhāre… na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ; na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ. Ayaṃ vuccati, bhikkhave, ‘sakkāyanirodhagāminī paṭipadā, sakkāyanirodhagāminī paṭipadā’ti. Iti hidaṃ, bhikkhave, vuccati ‘dukkhanirodhagāminī samanupassanā’ti. Ayamevettha attho”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［四四］ 第二 道

一～二 ［那时，世尊］在舍卫城因缘。

三 “诸比丘！我将为你们解说导向‘有身’集起的实践之道，以及导向‘有身’灭尽的实践之道。你们仔细听！

四 诸比丘！什么是导向‘有身’集起的实践之道呢？

五 诸比丘！在这里，未听闻过（圣法的）凡夫，未见过圣者，不了解圣者的法，未在圣者的法中受过训练；未见过善知识，不了解善知识的法，未在善知识的法中受过训练，他视色为自我，或视自我拥有色，或视色在自我中，或视自我在色中。

六～八 视受……想……行……

九 视识为自我，或视自我拥有识，或视识在自我中，或视自我在识中。

一〇 诸比丘！这被称为导向‘有身’集起的实践之道，导向‘有身’集起的实践之道。诸比丘！因此，在这里，此义即被称为导向苦集起的随观念。

一一 诸比丘！什么是导向‘有身’灭尽的实践之道呢？

一二 诸比丘！在这里，听闻过（圣法的）圣弟子，见过圣者，了解圣者的法，已在圣者的法中善受训练；见过善知识，了解善知识的法，已在善知识的法中善受训练，他不视色为自我，不视自我拥有色，不视色在自我中，不视自我在色中。

一三～一五 不视受……想……行……

一六 不视识为自我，不视自我拥有识，不视识在自我中，不视自我在识中。

一七 诸比丘！这被称为导向‘有身’灭尽的实践之道，导向‘有身’灭尽的实践之道。诸比丘！因此，在这里，此义即被称为导向苦灭尽的随观念。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.5 Attadīpavagga 自洲品 (SN 22.43-52)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.3 Aniccasutta 无常 (SN 22.45)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Aniccasuttaṃ

45. Sāvatthinidānaṃ. “Rūpaṃ, bhikkhave, aniccaṃ. Yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ tadanattā; yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya passato cittaṃ virajjati vimuccati anupādāya āsavehi. Vedanā aniccā… saññā… saṅkhārā… viññāṇaṃ aniccaṃ. Yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ tadanattā; yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya passato cittaṃ virajjati vimuccati anupādāya āsavehi. Rūpadhātuyā ce, bhikkhave, bhikkhuno cittaṃ virattaṃ vimuttaṃ hoti anupādāya āsavehi, vedanādhātuyā…pe… saññādhātuyā… saṅkhāradhātuyā… viññāṇadhātuyā ce, bhikkhave, bhikkhuno cittaṃ virattaṃ vimuttaṃ hoti anupādāya āsavehi. Vimuttattā ṭhitaṃ. Ṭhitattā santusitaṃ [santussitaṃ (ka. sī. pī. ka.)]. Santusitattā na paritassati. Aparitassaṃ paccattaññeva parinibbāyati. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

［四五］ 第三 无常（一）

一～二 ［那时，世尊］在舍卫城因缘。

三 “诸比丘！色是无常的。凡是无常的，就是苦的；凡是苦的，就是无我（非我）的；凡是无我的，就应该以正确的智慧这样如实看待：‘这不是我的，这不是我，这不是我的自我。’像这样以正确的智慧如实看待的人，他的心就能离染，无所执取地从诸漏中解脱。

四～六 受是无常的……想是无常的……行是无常的……

七 识是无常的。凡是无常的，就是苦的；凡是苦的，就是无我（非我）的；凡是无我的，就应该以正确的智慧这样如实看待：‘这不是我的，这不是我，这不是我的自我。’像这样以正确的智慧如实看待的人，他的心就能离染，无所执取地从诸漏中解脱。

八 诸比丘！如果比丘的心对于色界（色的领域）已经离染，无所执取地从诸漏中解脱；对于受界……对于想界……对于行界……如果比丘的心对于识界（识的领域）已经离染，无所执取地从诸漏中解脱，那么由于解脱，心就稳固了。由于稳固，心就满足了。由于满足，心就不再恐惧（或扰动）。没有恐惧（或扰动），他就在自身中般涅槃了。他了知：‘生已尽，梵行已立，应作已作，不再有后有（不再轮回于此状态）。’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.5 Attadīpavagga 自洲品 (SN 22.43-52)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.4 Dutiyaaniccasutta 无常二 (SN 22.46)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Dutiyaaniccasuttaṃ

46. Sāvatthinidānaṃ. “Rūpaṃ, bhikkhave, aniccaṃ. Yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ tadanattā; yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Vedanā aniccā… saññā aniccā… saṅkhārā aniccā… viññāṇaṃ aniccaṃ. Yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ tadanattā; yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ”.

“Evametaṃ yathābhūtaṃ sammappaññāya passato pubbantānudiṭṭhiyo na honti. Pubbantānudiṭṭhīnaṃ asati, aparantānudiṭṭhiyo na honti. Aparantānudiṭṭhīnaṃ asati, thāmaso [thāmasā (sī. syā. kaṃ.)] parāmāso na hoti. Thāmase [thāmasā (sī. syā. kaṃ.), thāmaso (ka.)] parāmāse asati rūpasmiṃ… vedanāya … saññāya… saṅkhāresu… viññāṇasmiṃ cittaṃ virajjati vimuccati anupādāya āsavehi. Vimuttattā ṭhitaṃ. Ṭhitattā santusitaṃ. Santusitattā na paritassati. Aparitassaṃ paccattaññeva parinibbāyati. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti. Catutthaṃ.

☸---------------------------------------------------------------------

［四六］ 第四 无常（二）

一～二 ［那时，世尊］在舍卫城因缘。

三 “诸比丘！色是无常的。凡是无常的，就是苦的；凡是苦的，就是无我（非我）的；凡是无我的，就应该以正确的智慧这样如实看待：‘这不是我的，这不是我，这不是我的自我。’

四～六 受是无常的……想是无常的……行是无常的……

七 识是无常的。凡是无常的，就是苦的；凡是苦的，就是无我（非我）的；凡是无我的，就应该以正确的智慧这样如实看待：‘这不是我的，这不是我，这不是我的自我。’

八 像这样以正确的智慧如实看待的人，就不会有追溯过去（起源）的邪见。没有了追溯过去（起源）的邪见，就不会有推断未来（终局）的邪见。没有了推断未来（终局）的邪见，就不会有强力的固执（或错误执取）。没有了强力的固执，对于色……受……想……行……识，他的心就能离染，无所执取地从诸漏中解脱。由于解脱，心就稳固了。由于稳固，心就满足了。由于满足，心就不再恐惧（或扰动）。没有恐惧（或扰动），他就在自身中般涅槃了。他了知：‘生已尽，梵行已立，应作已作，不再有后有（不再轮回于此状态）。’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.5 Attadīpavagga 自洲品 (SN 22.43-52)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.5 Samanupassanāsutta 观见 (SN 22.47)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Samanupassanāsuttaṃ

47. Sāvatthinidānaṃ. “Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā anekavihitaṃ attānaṃ samanupassamānā samanupassanti, sabbete pañcupādānakkhandhe samanupassanti, etesaṃ vā aññataraṃ. Katame pañca? Idha, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ; attani vā rūpaṃ, rūpasmiṃ vā attānaṃ. Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ”.

“Iti ayañceva samanupassanā ‘asmī’ti cassa avigataṃ [adhigataṃ (bahūsu)] hoti. ‘Asmī’ti kho pana, bhikkhave, avigate pañcannaṃ indriyānaṃ avakkanti hoti – cakkhundriyassa sotindriyassa ghānindriyassa jivhindriyassa kāyindriyassa. Atthi, bhikkhave, mano, atthi dhammā, atthi avijjādhātu. Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa ‘asmī’tipissa hoti; ‘ayamahamasmī’tipissa hoti; ‘bhavissan’tipissa hoti; ‘na bhavissan’tipissa hoti; ‘rūpī bhavissan’tipissa hoti; ‘arūpī bhavissan’tipissa hoti; ‘saññī bhavissan’tipissa hoti; ‘asaññī bhavissan’tipissa hoti; ‘nevasaññīnāsaññī bhavissan’tipissa hoti”.

“Tiṭṭhanteva kho [tiṭṭhanti kho pana (sī. syā. kaṃ. pī.)], bhikkhave, tattheva [tatheva (katthaci)] pañcindriyāni. Athettha sutavato ariyasāvakassa avijjā pahīyati, vijjā uppajjati. Tassa avijjāvirāgā vijjuppādā ‘asmī’tipissa na hoti; ‘ayamahamasmī’tipissa na hoti; ‘bhavissan’ti… ‘na bhavissan’ti… rūpī… arūpī … saññī… asaññī… ‘nevasaññīnāsaññī bhavissan’tipissa na hotī”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

［四七］ 第五 观见

一～二 ［那时，世尊］在舍卫城因缘。

三 “诸比丘！任何沙门或婆罗门，以各种方式观见‘自我’时，他们所观见的都是五取蕴，或者是五取蕴中的某一个。

四 哪五个呢？

诸比丘！在这里，未听闻过（圣法的）凡夫，未见过圣者……乃至……未在善知识的法中受过训练，他视色为自我，或视自我拥有色，或视色在自我中，或视自我在色中……视受……想……行……视识为自我，或视自我拥有识，或视识在自我中，或视自我在识中。

像这样的随观念，以及‘我存在’（asmīti）这种想法，对他来说尚未去除。

五 诸比丘！当‘我存在’的想法尚未去除时，五根（感官能力）就得以进入：眼根、耳根、鼻根、舌根、身根。

六 诸比丘！有意（mano），有法（dhammā，指心所对的现象），有无明界（avijjādhātu）。诸比丘！当未听闻过（圣法的）凡夫，被由无明接触所生的感受触及时，他就会有‘我存在’的想法；有‘这就是我’的想法；有‘我将会存在’的想法；有‘我将不会存在’的想法；有‘我将会有色身’的想法；有‘我将会无色身’的想法；有‘我将会有想’的想法；有‘我将会无想’的想法；有‘我将会非想非非想’的想法。

七 诸比丘！然而，这五根还是照样存在。但在这里，对于听闻过（圣法的）圣弟子，无明被断除，明（智慧）生起。由于他离于无明、生起明，他就没有‘我存在’的想法；没有‘这就是我’的想法；没有‘我将会存在’……‘我将不会存在’……‘有色身’……‘无色身’……‘有想’……‘无想’……没有‘我将会非想非非想’的想法了。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.5 Attadīpavagga 自洲品 (SN 22.43-52)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.6 Khandhasutta 蕴 (SN 22.48)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Khandhasuttaṃ

48. Sāvatthinidānaṃ. “Pañca, bhikkhave, khandhe desessāmi, pañcupādānakkhandhe ca. Taṃ suṇātha. Katame ca, bhikkhave, pañcakkhandhā? Yaṃ kiñci, bhikkhave, rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, ayaṃ vuccati rūpakkhandho. Yā kāci vedanā…pe… yā kāci saññā… ye keci saṅkhārā atītānāgatapaccuppannā ajjhattaṃ vā bahiddhā vā oḷārikā vā sukhumā vā…pe… ayaṃ vuccati saṅkhārakkhandho. Yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, ayaṃ vuccati viññāṇakkhandho. Ime vuccanti, bhikkhave, pañcakkhandhā”.

“Katame ca, bhikkhave, pañcupādānakkhandhā? Yaṃ kiñci, bhikkhave, rūpaṃ atītānāgatapaccuppannaṃ…pe… yaṃ dūre santike vā sāsavaṃ upādāniyaṃ, ayaṃ vuccati rūpupādānakkhandho. Yā kāci vedanā…pe… yā dūre santike vā sāsavā upādāniyā, ayaṃ vuccati vedanupādānakkhandho. Yā kāci saññā…pe… yā dūre santike vā sāsavā upādāniyā, ayaṃ vuccati saññupādānakkhandho. Ye keci saṅkhārā…pe… sāsavā upādāniyā, ayaṃ vuccati saṅkhārupādānakkhandho. Yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ…pe… yaṃ dūre santike vā sāsavaṃ upādāniyaṃ, ayaṃ vuccati viññāṇupādānakkhandho. Ime vuccanti, bhikkhave, pañcupādānakkhandhā”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［四八］ 第六 蕴

一～二 ［那时，世尊］在舍卫城因缘。

三 “诸比丘！我将为你们解说五蕴以及五取蕴。你们仔细听！

四 诸比丘！什么是五蕴呢？

五 诸比丘！凡是任何色，无论是过去、未来、现在，内在的或外在的，粗的或细的，低劣的或殊胜的，远的或近的，这被称为色蕴。

六～七 凡是任何受……乃至……凡是任何想……

八 凡是任何行，无论是过去、未来、现在，内在的或外在的，粗的或细的……乃至……这被称为行蕴。

九 凡是任何识，无论是过去、未来、现在，内在的或外在的，粗的或细的，低劣的或殊胜的，远的或近的，这被称为识蕴。

一〇 诸比丘！这些被称为五蕴。

一一 诸比丘！什么是五取蕴呢？

一二 诸比丘！凡是任何色，无论是过去、未来、现在……乃至……远的或近的，只要它是有漏的、可执取的，这被称为色取蕴。

一三～一五 凡是任何受……乃至……远的或近的，只要它是有漏的、可执取的，这被称为受取蕴。凡是任何想……乃至……远的或近的，只要它是有漏的、可执取的，这被称为想取蕴。凡是任何行……乃至……有漏的、可执取的，这被称为行取蕴。

一六 凡是任何识，无论是过去、未来、现在……乃至……远的或近的，只要它是有漏的、可执取的，这被称为识取蕴。

一七 诸比丘！这些被称为五取蕴。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.5 Attadīpavagga 自洲品 (SN 22.43-52)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.7 Soṇasutta 输屡那 (SN 22.49)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Soṇasuttaṃ

49. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho soṇo gahapatiputto yena bhagavā tenupasaṅkami …pe… ekamantaṃ nisinnaṃ kho soṇaṃ gahapatiputtaṃ bhagavā etadavoca –

“Ye hi keci, soṇa, samaṇā vā brāhmaṇā vā aniccena rūpena dukkhena vipariṇāmadhammena ‘seyyohamasmī’ti vā samanupassanti; ‘sadisohamasmī’ti vā samanupassanti; ‘hīnohamasmī’ti vā samanupassanti; kimaññatra yathābhūtassa adassanā? Aniccāya vedanāya dukkhāya vipariṇāmadhammāya ‘seyyohamasmī’ti vā samanupassanti; ‘sadisohamasmī’ti vā samanupassanti; ‘hīnohamasmī’ti vā samanupassanti; kimaññatra yathābhūtassa adassanā? Aniccāya saññāya… aniccehi saṅkhārehi dukkhehi vipariṇāmadhammehi ‘seyyohamasmī’ti vā samanupassanti; ‘sadisohamasmī’ti vā samanupassanti; ‘hīnohamasmī’ti vā samanupassanti; kimaññatra yathābhūtassa adassanā? Aniccena viññāṇena dukkhena vipariṇāmadhammena ‘seyyohamasmī’ti vā samanupassanti; ‘sadisohamasmī’ti vā samanupassanti; ‘hīnohamasmī’ti vā samanupassanti; kimaññatra yathābhūtassa adassanā?

“Ye ca kho keci, soṇa, samaṇā vā brāhmaṇā vā aniccena rūpena dukkhena vipariṇāmadhammena ‘seyyohamasmī’tipi na samanupassanti; ‘sadisohamasmī’tipi na samanupassanti; ‘hīnohamasmī’tipi na samanupassanti; kimaññatra yathābhūtassa dassanā? Aniccāya vedanāya… aniccāya saññāya… aniccehi saṅkhārehi… aniccena viññāṇena dukkhena vipariṇāmadhammena ‘seyyohamasmī’tipi na samanupassanti; ‘sadisohamasmī’tipi na samanupassanti; ‘hīnohamasmī’tipi na samanupassanti; kimaññatra yathābhūtassa dassanā?

“Taṃ kiṃ maññasi, soṇa, rūpaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ, bhante”. “Vedanā niccā vā aniccā vā”ti? “Aniccā, bhante”… “saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ, bhante”.

“Tasmātiha, soṇa, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.

“Yā kāci vedanā… yā kāci saññā… ye keci saṅkhārā… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.

“Evaṃ passaṃ, soṇa, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti. Sattamaṃ.

☸---------------------------------------------------------------------

［四九］ 输屡那（一）

一 如是我闻。一时，世尊住在王舍城的竹林迦兰陀园。

二 那时，居士子输屡那来到世尊的住处。抵达后……乃至……

三 坐在一边时，世尊对居士子输屡那说：

四 “输屡那！任何沙门、婆罗门，对于无常、苦、变易之法的色，（还）观见‘我比（他）优越’，或观见‘我与（他）相等’，或观见‘我比（他）低劣’，这除了不是如实知见外，还能是什么呢？

五 对于无常、苦、变易之法的受，观见‘我比（他）优越’，或观见‘我与（他）相等’，或观见‘我比（他）低劣’，这除了不是如实知见外，还能是什么呢？

六 对于无常、苦、变易之法的想……

七 对于无常、苦、变易之法的行，观见‘我比（他）优越’，或观见‘我与（他）相等’，或观见‘我比（他）低劣’，这除了不是如实知见外，还能是什么呢？

八 对于无常、苦、变易之法的识，观见‘我比（他）优越’，或观见‘我与（他）相等’，或观见‘我比（他）低劣’，这除了不是如实知见外，还能是什么呢？

九 输屡那！任何沙门、婆罗门，对于无常、苦、变易之法的色，不观见‘我比（他）优越’，不观见‘我与（他）相等’，不观见‘我比（他）低劣’，这除了是如实知见外，还能是什么呢？

一〇～一二 对于无常、苦、变易之法的受……想……行……

一三 对于无常、苦、变易之法的识，不观见‘我比（他）优越’，不观见‘我与（他）相等’，不观见‘我比（他）低劣’，这除了是如实知见外，还能是什么呢？

一四 输屡那！你认为如何，色是常还是无常？”

“大德！是无常的。”

“那无常的是苦还是乐？”

“大德！是苦的。”

“对于无常、苦、变易之法，是否适合这样来看待它：‘这是我的，这是我，这是我的自我’呢？”

“大德！不适合。”

一五 “受是常还是无常？”

“大德！是无常的……”

一六～一七 想……行……

一八 “识是常还是无常？”

“大德！是无常的。”

“那无常的是苦还是乐？”

“大德！是苦的。”

“对于无常、苦、变易之法，是否适合这样来看待它：‘这是我的，这是我，这是我的自我’呢？”

“大德！不适合。”

一九 “因此，输屡那！凡是任何色，无论是过去、未来、现在，内在的或外在的，粗的或细的，低劣的或殊胜的，远的或近的，所有的色都应该以正确的智慧这样如实看待：‘这不是我的，这不是我，这不是我的自我。’

二〇～二二 凡是任何受……想……行……

二三 凡是任何识，无论是过去、未来、现在，内在的或外在的，粗的或细的，低劣的或殊胜的，远的或近的，所有的识都应该以正确的智慧这样如实看待：‘这不是我的，这不是我，这不是我的自我。’

二四 输屡那！像这样观察，听闻过（圣法的）圣弟子，对色厌离，对受厌离，对想厌离，对行厌离，对识厌离。由于厌离而离染；由于离染而解脱；在解脱中生起‘已解脱’之智。他了知：‘生已尽，梵行已立，应作已作，不再有后有（不再轮回于此状态）。’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.5 Attadīpavagga 自洲品 (SN 22.43-52)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.8 Dutiyasoṇasutta 输屡那二 (SN 22.50)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Dutiyasoṇasuttaṃ

50. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho soṇo gahapatiputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho soṇaṃ gahapatiputtaṃ bhagavā etadavoca –

“Ye hi keci, soṇa, samaṇā vā brāhmaṇā vā rūpaṃ nappajānanti, rūpasamudayaṃ nappajānanti, rūpanirodhaṃ nappajānanti, rūpanirodhagāminiṃ paṭipadaṃ nappajānanti; vedanaṃ nappajānanti, vedanāsamudayaṃ nappajānanti, vedanānirodhaṃ nappajānanti, vedanānirodhagāminiṃ paṭipadaṃ nappajānanti; saññaṃ nappajānanti…pe… saṅkhāre nappajānanti, saṅkhārasamudayaṃ nappajānanti, saṅkhāranirodhaṃ nappajānanti, saṅkhāranirodhagāminiṃ paṭipadaṃ nappajānanti; viññāṇaṃ nappajānanti, viññāṇasamudayaṃ nappajānanti, viññāṇanirodhaṃ nappajānanti, viññāṇanirodhagāminiṃ paṭipadaṃ nappajānanti. Na me te, soṇa, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.

“Ye ca kho keci, soṇa, samaṇā vā brāhmaṇā vā rūpaṃ pajānanti, rūpasamudayaṃ pajānanti, rūpanirodhaṃ pajānanti, rūpanirodhagāminiṃ paṭipadaṃ pajānanti; vedanaṃ pajānanti…pe… saññaṃ pajānanti… saṅkhāre pajānanti… viññāṇaṃ pajānanti, viññāṇasamudayaṃ pajānanti, viññāṇanirodhaṃ pajānanti, viññāṇanirodhagāminiṃ paṭipadaṃ pajānanti. Te ca kho me, soṇa, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［五〇］ 第八 输屡那（二）

一 如是我闻。一时，世尊住在王舍城的竹林迦兰陀园。

二 那时，居士子输屡那来到世尊的住处。抵达后，顶礼世尊，坐在一边。

三 坐在一边时，世尊对居士子输屡那说：

四 “输屡那！任何沙门或婆罗门，不了知色，不了知色的集起，不了知色的灭尽，不了知导向色灭尽的实践之道；不了知受，不了知受的集起，不了知受的灭尽，不了知导向受灭尽的实践之道；不了知想……乃至……不了知行，不了知行的集起，不了知行的灭尽，不了知导向行灭尽的实践之道；不了知识，不了知识的集起，不了知识的灭尽，不了知导向识灭尽的实践之道。输屡那！那些沙门或婆罗门，在我看来，在沙门中不被认为是沙门，在婆罗门中不被认为是婆罗门；而且，那些尊者们也未能在现世中，通过自身的超凡智慧和证悟，成就并安住于沙门的目标或婆罗门的目标。

五 输屡那！任何沙门或婆罗门，了知色，了知色的集起，了知色的灭尽，了知导向色灭尽的实践之道；了知受……想……行……了知识，了知识的集起，了知识的灭尽，了知导向识灭尽的实践之道。输屡那！那些沙门、婆罗门，在我看来，在沙门中被认为是沙门，在婆罗门中被认为是婆罗门；而且，那些尊者们也已在现世中，通过自身的超凡智慧和证悟，成就并安住于沙门的目标和婆罗门的目标。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.5 Attadīpavagga 自洲品 (SN 22.43-52)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.9 Nandikkhayasutta 喜尽 (SN 22.51)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Nandikkhayasuttaṃ

51. Sāvatthinidānaṃ. “Aniccaññeva, bhikkhave, bhikkhu rūpaṃ aniccanti passati. Sāssa hoti sammādiṭṭhi. Sammā passaṃ nibbindati. Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ vimuttaṃ suvimuttanti vuccati. Aniccaññeva, bhikkhave, bhikkhu vedanaṃ aniccanti passati. Sāssa hoti sammādiṭṭhi. Sammā passaṃ nibbindati. Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ vimuttaṃ suvimuttanti vuccati. Anicceyeva, bhikkhave, bhikkhu saññaṃ aniccanti passati…pe… anicceyeva bhikkhave, bhikkhu saṅkhāre aniccāti passati. Sāssa hoti sammādiṭṭhi. Sammā passaṃ nibbindati. Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ vimuttaṃ suvimuttanti vuccati. Aniccaññeva, bhikkhave, bhikkhu viññāṇaṃ aniccanti passati. Sāssa hoti sammādiṭṭhi. Sammā passaṃ nibbindati. Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ vimuttaṃ suvimuttanti vuccatī”ti. Navamaṃ.

☸---------------------------------------------------------------------

［五一］ 第九 喜尽（一）

一～二 ［那时，世尊］在舍卫城因缘。

三 “诸比丘！比丘观察到无常的色确实是无常的，这就是他的正见。通过正确的观察，他感到厌离。由喜的灭尽导致贪的灭尽，由贪的灭尽导致喜的灭尽。由于喜与贪的灭尽，心解脱了，被称为‘善解脱’。

四 诸比丘！比丘观察到无常的受确实是无常的，这就是他的正见。通过正确的观察，他感到厌离。由喜的灭尽导致贪的灭尽，由贪的灭尽导致喜的灭尽。由于喜与贪的灭尽，心解脱了，被称为‘善解脱’。

五 诸比丘！比丘观察到无常的想确实是无常的……乃至……

六 诸比丘！比丘观察到无常的行确实是无常的，这就是他的正见。通过正确的观察，他感到厌离。由喜的灭尽导致贪的灭尽，由贪的灭尽导致喜的灭尽。由于喜与贪的灭尽，心解脱了，被称为‘善解脱’。

七 诸比丘！比丘观察到无常的识确实是无常的，这就是他的正见。通过正确的观察，他感到厌离。由喜的灭尽导致贪的灭尽，由贪的灭尽导致喜的灭尽。由于喜与贪的灭尽，心解脱了，被称为‘善解脱’。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.5 Attadīpavagga 自洲品 (SN 22.43-52)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.10 Dutiyanandikkhayasutta 喜尽二 (SN 22.52)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Dutiyanandikkhayasuttaṃ

52. Sāvatthinidānaṃ. “Rūpaṃ, bhikkhave, yoniso manasi karotha, rūpāniccatañca yathābhūtaṃ samanupassatha. Rūpaṃ, bhikkhave, bhikkhu yoniso manasi karonto, rūpāniccatañca yathābhūtaṃ samanupassanto rūpasmiṃ nibbindati. Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ vimuttaṃ suvimuttanti vuccati. Vedanaṃ, bhikkhave, yoniso manasi karotha, vedanāniccatañca yathābhūtaṃ samanupassatha. Vedanaṃ, bhikkhave, bhikkhu yoniso manasi karonto, vedanāniccatañca yathābhūtaṃ samanupassanto vedanāya nibbindati. Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ vimuttaṃ suvimuttanti vuccati. Saññaṃ bhikkhave… saṅkhāre, bhikkhave, yoniso manasi karotha, saṅkhārāniccatañca yathābhūtaṃ samanupassatha. Saṅkhāre, bhikkhave, bhikkhu yoniso manasi karonto, saṅkhārāniccataṃ yathābhūtaṃ samanupassanto saṅkhāresu nibbindati. Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ vimuttaṃ suvimuttanti vuccati. Viññāṇaṃ, bhikkhave, yoniso manasi karotha, viññāṇāniccatañca yathābhūtaṃ samanupassatha. Viññāṇaṃ, bhikkhave, bhikkhu yoniso manasi karonto, viññāṇāniccatañca yathābhūtaṃ samanupassanto viññāṇasmiṃ nibbindati. Nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ vimuttaṃ suvimuttanti vuccatī”ti. Dasamaṃ.

Attadīpavaggo pañcamo.

Tassuddānaṃ –

Attadīpā paṭipadā, dve ca honti aniccatā;

Samanupassanā khandhā, dve soṇā dve nandikkhayena cāti.

Mūlapaṇṇāsako samatto.

Tassa mūlapaṇṇāsakassa vagguddānaṃ –

Nakulapitā anicco ca, bhāro natumhākena ca;

Attadīpena paññāso, paṭhamo tena pavuccatīti.

☸---------------------------------------------------------------------

［五二］ 第十 喜尽（二）

一～二 ［那时，世尊］住在舍卫城的因缘。

三 “诸比丘！应当如理地思惟色，并且如实地观察色的无常性！诸比丘！比丘如果能如理地思惟色，如实地观察色的无常性，就会对色感到厌离。喜的灭尽导致贪的灭尽，贪的灭尽导致喜的灭尽。喜与贪的灭尽，就称为心解脱、善解脱。

四 诸比丘！应当如理地思惟受，并且如实地观察受的无常性！诸比丘！比丘如果能如理地思惟受，如实地观察受的无常性，就会对受感到厌离。喜的灭尽导致贪的灭尽，贪的灭尽导致喜的灭尽。喜与贪的灭尽，就称为心解脱、善解脱。

五 诸比丘！对想……

六 诸比丘！应当如理地思惟行，并且如实地观察行的无常性！诸比丘！比丘如果能如理地思惟行，如实地观察行的无常性，就会对行感到厌离。喜的灭尽导致贪的灭尽，贪的灭尽导致喜的灭尽。喜与贪的灭尽，就称为心解脱、善解脱。

七 诸比丘！应当如理地思惟识，并且如实地观察识的无常性！诸比丘！比丘如果能如理地思惟识，如实地观察识的无常性，就会对识感到厌离。喜的灭尽导致贪的灭尽，贪的灭尽导致喜的灭尽。喜与贪的灭尽，就称为心解脱、善解脱。”

第五 自洲品 ［完］

此品的摄颂说：

自洲以及道

无常等皆二

观见蕴输那

喜尽皆有二

根本五十经完

根本五十经品的摄颂说：

名那拘罗父

无常及重担

非你所属法

自洲五十经

此称名第一

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.2.18 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.6 Upayavagga 封滞品 (SN 22.53-62)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.6.1 Upayasutta 封滞 (SN 22.53)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Upayavaggo

封滞品

1. Upayasuttaṃ

封滞经

53. Sāvatthinidānaṃ.

［那时，世尊］住在舍卫城的因缘。

“Upayo [upāyo (bahūsu)], bhikkhave, avimutto, anupayo vimutto.

“诸比丘！执着的人不能解脱，不执着的人，就能解脱。

Rūpupayaṃ [rūpūpāyaṃ (sī. syā. kaṃ.), rūpupāyaṃ (pī. ka.)] vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, rūpārammaṇaṃ rūpappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya.

诸比丘！对于色执着而使识停留，那么识就会以色为所缘，依止于色，凭借喜乐的滋润而生长、增大、扩展。

Vedanupayaṃ vā…pe… saññupayaṃ vā…pe… saṅkhārupayaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, saṅkhārārammaṇaṃ saṅkhārappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya”.

……乃至……以行为所缘，依止于行，凭借喜乐的滋润而生长、增大、扩展。

“Yo, bhikkhave, evaṃ vadeyya – ‘ahamaññatra rūpā aññatra vedanāya aññatra saññāya aññatra saṅkhārehi viññāṇassa āgatiṃ vā gatiṃ vā cutiṃ vā upapattiṃ vā vuddhiṃ vā virūḷhiṃ vā vepullaṃ vā paññāpessāmī’ti, netaṃ ṭhānaṃ vijjati.

诸比丘！如果有人这样说：‘我能在离开色、离开受、离开想、离开行之外，描述识的来、去、死、生、生长、增大、扩展’，那是不可能的。

“Rūpadhātuyā ce, bhikkhave, bhikkhuno rāgo pahīno hoti. Rāgassa pahānā vocchijjatārammaṇaṃ patiṭṭhā viññāṇassa na hoti.

诸比丘！如果比丘对色界断除了贪欲，因为贪欲的断除，识的所缘就被切断，识就没有了依止之处。

Vedanādhātuyā ce, bhikkhave… saññādhātuyā ce bhikkhave… saṅkhāradhātuyā ce bhikkhave… viññāṇadhātuyā ce, bhikkhave, bhikkhuno rāgo pahīno hoti.

诸比丘！如果比丘对受界，……对想界……对行界……对识界断除了贪欲，因为贪欲的断除，识的所缘就被切断，识就没有了依止之处。

Rāgassa pahānā vocchijjatārammaṇaṃ patiṭṭhā viññāṇassa na hoti. Tadappatiṭṭhitaṃ viññāṇaṃ avirūḷhaṃ anabhisaṅkhaccavimuttaṃ.

识无依止、不增长、不造作而解脱。

Vimuttattā ṭhitaṃ. Ṭhitattā santusitaṃ.

因解脱而安住，因安住而满足，

Santusitattā na paritassati.

因满足而无恐惧，

Aparitassaṃ paccattaññeva parinibbāyati.

无恐惧而自身达到完全的寂灭（涅槃）。

‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.

了知：‘生已尽，梵行已立，所作已办，不再有后有。’”

Paṭhamaṃ.

封滞经 ～封滞品‧第一经完

～《蕴相应‧封滞品‧Upayasutta 封滞经》(SN 22.53)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.2.18 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.6 Upayavagga 封滞品 (SN 22.53-62)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.6.2 Bījasutta 种子 (SN 22.54)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Bījasuttaṃ

种子经

☆ 五类植物的种子（ Pañca bījajātāni ） ➾

① 由根部所生的种子（比喻色蕴）；

② 由茎干所生的种子（比喻受蕴）；

③ 由枝叶所生的种子（比喻想蕴）；

④ 由竹节所生的种子（比喻行蕴）；

⑤ 由种子所生的种子（比喻识蕴）。

《长部经典‧波梨品‧第三十三经‧合诵经》开示（四识住）：

☆ 四识住（ Catasso viññāṇaṭṭhitiyo ） ➾ 以色为对象、以受为对象、以想为对象、以行为对象。

“➊ 朋友！缘色而确立识——

以色为对象，以色为依止；

以喜为滋养，使之增长、增益、扩展。

➋ 朋友！缘受而确立识——

以受为对象，以受为依止；

以喜为滋养，使之增长、增益、扩展。

➌ 朋友！缘想而确立识——

以想为对象，以想为依止；

以喜为滋养，使之增长、增益、扩展。

➍ 朋友！缘行而确立识——

以行为对象，以行为依止；

以喜为滋养，使之增长、增益、扩展。”

54. Sāvatthinidānaṃ.

〈一、前言 ➲〉

［那时，世尊］住在舍卫城的因缘。

“Pañcimāni, bhikkhave, bījajātāni.

〈二、识缘于四蕴 ➲〉

［㊀ 五类种子 ➥］

“诸比丘！有这五类种子。

Katamāni pañca?

是哪五类呢？［即：］

Mūlabījaṃ,

❶ （植物）根部的种子；

khandhabījaṃ,

❷ （植物）茎干的种子；

aggabījaṃ,

❸ （枝叶）尖端的种子；

phalubījaṃ,

❹ （竹等）茎节的种子；

bījabījaññeva pañcamaṃ.

❺ 第五是由种子所生的种子。

Imāni cassu, bhikkhave, pañca bījajātāni akhaṇḍāni apūtikāni avātātapahatāni sārādāni [sārādāyīni (katthaci)]

［㊁ 无地无水 ➥］

假如，诸比丘！这五类种子，没有破损、不腐败、未曾被风吹日晒所损坏，并且是刚成熟而有坚实的种核；

sukhasayitāni, pathavī [paṭhavī (sī. syā. kaṃ. pī.)] ca nāssa, āpo ca nāssa;

虽然已经妥善放置，但是没有土壤，又没有水分；

api numāni [api nu imāni (sī. pī.)], bhikkhave, pañca bījajātāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyyun”ti?

诸比丘！这五类种子，是否能够繁殖、生长、完全发展呢？”

“No hetaṃ, bhante”.

“大德！实际上不能！”

“Imāni cassu, bhikkhave, pañca bījajātāni akhaṇḍāni…pe…

［㊂ 得善因缘 ➥］

“假如，诸比丘！这五类种子，没有破损、不腐败、未曾被风吹日晒所损坏，并且是刚成熟而有坚实的种核；

sukhasayitāni, pathavī ca assa, āpo ca assa;

不但已经妥善放置，而且既有土壤，又有水分；

api numāni, bhikkhave, pañca bījajātāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyyun”ti?

诸比丘！这五类种子，是否能够繁殖、生长、完全发展呢？”

“Evaṃ, bhante”.

“大德！这样就可以！”

“Seyyathāpi, bhikkhave, pathavīdhātu, evaṃ catasso viññāṇaṭṭhitiyo daṭṭhabbā.

［㊃ 四识住喻 ➥］

“诸比丘！就像地界（土壤）一样，应当这样看待这‘四识住’。

Seyyathāpi, bhikkhave, āpodhātu, evaṃ nandirāgo daṭṭhabbo.

诸比丘！也像水界（水分）一样，应当这样看待这喜贪（喜悦与贪爱）。

Seyyathāpi, bhikkhave, pañca bījajātāni, evaṃ viññāṇaṃ sāhāraṃ daṭṭhabbaṃ”.

诸比丘！也像五类种子一样，应当这样看待识（需要所缘作为）‘食粮’。

“Rūpupayaṃ, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya,

﹙➊ 识食依色 ☙﹚

诸比丘！凡是执着于‘色’，当识持续停留在（色的）依处时——

rūpārammaṇaṃ rūpappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya.

以‘色’为所缘，以‘色’为立足点，时常有喜乐滋润，那么（识的种子）就能够繁殖、生长、完全发展。

Vedanupayaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya…pe…

﹙➋ 识食依受 ☙﹚

或者，诸比丘！凡是执着于‘受’，当识持续停留在（受的）依处时——

以‘受’为所缘，以‘受’为立足点，时常有喜乐滋润，那么（识的种子）就能够繁殖、生长、完全发展。

saññupayaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya…pe…

﹙➌ 识食依想 ☙﹚

或者，诸比丘！凡是执着于‘想’，当识持续停留在（想的）依处时——

以‘想’为所缘，以‘想’为立足点，时常有喜乐滋润，那么（识的种子）就能够繁殖、生长、完全发展。

saṅkhārupayaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, saṅkhārārammaṇaṃ saṅkhārappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya.

﹙➍ 识食依行 ☙﹚

或者，诸比丘！凡是执着于‘行’，当识持续停留在（行的）依处时——

以‘行’为所缘，以‘行’为立足点，时常有喜乐滋润，那么（识的种子）就能够繁殖、生长、完全发展。

“Yo, bhikkhave, evaṃ vadeyya –

［㊄ 无缘无识 ➥］

诸比丘！无论任何人，想要这样说：

‘ahamaññatra rūpā aññatra vedanāya aññatra saññāya aññatra saṅkhārehi

‘我能够在离开色、离开受、离开想、离开行之外，

viññāṇassa āgatiṃ vā gatiṃ vā cutiṃ vā upapattiṃ vā vuddhiṃ vā virūḷhiṃ vā vepullaṃ vā paññāpessāmī’ti,

而描述识的来处、去处、死没、再生、繁殖、生长、完全发展’，

netaṃ ṭhānaṃ vijjati.

那是不可能的！

“Rūpadhātuyā ceva, bhikkhave, bhikkhuno rāgo pahīno hoti.

［㊅ 五蕴离贪 ➥］

﹙➊ 色蕴离贪 ☙﹚

因此，诸比丘！比丘既然已经舍断了对于色界的贪爱；

Rāgassa pahānā vocchijjatārammaṇaṃ patiṭṭhā viññāṇassa na hoti.

由于贪爱被舍断，所缘（感官对象）的立足点就被切断，识（的种子）就不存在了。

Vedanādhātuyā ce…

﹙➋ 受蕴离贪 ☙﹚

又，比丘既然已经舍断了对于受界的贪爱……

saññādhātuyā ce…

﹙➌ 想蕴离贪 ☙﹚

又，比丘既然已经舍断了对于想界的贪爱……

saṅkhāradhātuyā ce…

﹙➍ 行蕴离贪 ☙﹚

又，比丘既然已经舍断了对于行界的贪爱……

viññāṇadhātuyā ce, bhikkhave, bhikkhuno rāgo pahīno hoti.

﹙➎ 识蕴离贪 ☙﹚

又，比丘既然已经舍断了对于识界的贪爱；

Rāgassa pahānā vocchijjatārammaṇaṃ patiṭṭhā viññāṇassa na hoti.

由于贪爱被舍断，所缘（感官对象）的立足点就被切断，识（的种子）就不存在了。

Tadappatiṭṭhitaṃ viññāṇaṃ avirūḷhaṃ anabhisaṅkhaccavimuttaṃ.

［㊆ 纯一涅槃 ➥］

当那识不再依止所缘（感官对象）的立足点时，识就不再增长，无所造作而解脱（了自我）。

Vimuttattā ṭhitaṃ. Ṭhitattā santusitaṃ.

当解脱确定之时，则安住、满足；

Santusitattā na paritassati.

当满足之时，则无恐惧；

Aparitassaṃ paccattaññeva parinibbāyati.

当无恐惧之时，则自身达到完全的寂灭（涅槃）。

‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.

〈三、结语 ➲〉

他了知：‘生已尽，梵行已立；所作已办，不再有后有！’”

Dutiyaṃ.

种子经 ～封滞品‧第二经完

～《蕴相应‧封滞品‧Bījasutta 种子经》(SN 22.54)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.6 Upayavagga 封滞品 (SN 22.53-62)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.6.3 Udānasutta 自说语 (SN 22.55)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Udānasuttaṃ

55. Sāvatthinidānaṃ. Tatra kho bhagavā udānaṃ udānesi – “‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’ti – evaṃ adhimuccamāno bhikkhu chindeyya orambhāgiyāni saṃyojanānī”ti. Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca – “yathā kathaṃ pana, bhante, ‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’ti – evaṃ adhimuccamāno bhikkhu chindeyya orambhāgiyāni saṃyojanānī”ti?

“Idha, bhikkhu, assutavā puthujjano ariyānaṃ adassāvī…pe… sappurisadhamme avinīto rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ; attani vā rūpaṃ, rūpasmiṃ vā attānaṃ. Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ.

“So aniccaṃ rūpaṃ ‘aniccaṃ rūpan’ti yathābhūtaṃ nappajānāti, aniccaṃ vedanaṃ ‘aniccā vedanā’ti yathābhūtaṃ nappajānāti, aniccaṃ saññaṃ ‘aniccā saññā’ti yathābhūtaṃ nappajānāti, anicce saṅkhāre ‘aniccā saṅkhārā’ti yathābhūtaṃ nappajānāti, aniccaṃ viññāṇaṃ ‘aniccaṃ viññāṇan’ti yathābhūtaṃ nappajānāti.

“Dukkhaṃ rūpaṃ ‘dukkhaṃ rūpan’ti yathābhūtaṃ nappajānāti, dukkhaṃ vedanaṃ… dukkhaṃ saññaṃ… dukkhe saṅkhāre… dukkhaṃ viññāṇaṃ ‘dukkhaṃ viññāṇan’ti yathābhūtaṃ nappajānāti.

“Anattaṃ rūpaṃ ‘anattā rūpan’ti yathābhūtaṃ nappajānāti, anattaṃ vedanaṃ ‘anattā vedanā’ti yathābhūtaṃ nappajānāti, anattaṃ saññaṃ ‘anattā saññā’ti yathābhūtaṃ nappajānāti, anatte saṅkhāre ‘anattā saṅkhārā’ti yathābhūtaṃ nappajānāti, anattaṃ viññāṇaṃ ‘anattā viññāṇan’ti yathābhūtaṃ nappajānāti.

“Saṅkhataṃ rūpaṃ ‘saṅkhataṃ rūpan’ti yathābhūtaṃ nappajānāti, saṅkhataṃ vedanaṃ… saṅkhataṃ saññaṃ… saṅkhate saṅkhāre… saṅkhataṃ viññāṇaṃ ‘saṅkhataṃ viññāṇan’ti yathābhūtaṃ nappajānāti. Rūpaṃ vibhavissatīti yathābhūtaṃ nappajānāti. Vedanā vibhavissati… saññā vibhavissati… saṅkhārā vibhavissanti… viññāṇaṃ vibhavissatīti yathābhūtaṃ nappajānāti.

“Sutavā ca kho, bhikkhu, ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na rūpaṃ attato samanupassati…pe… na vedanaṃ… na saññaṃ… na saṅkhāre… na viññāṇaṃ attato samanupassati.

“So aniccaṃ rūpaṃ ‘aniccaṃ rūpan’ti yathābhūtaṃ pajānāti. Aniccaṃ vedanaṃ… aniccaṃ saññaṃ… anicce saṅkhāre… aniccaṃ viññāṇaṃ ‘aniccaṃ viññāṇan’ti yathābhūtaṃ pajānāti. Dukkhaṃ rūpaṃ…pe… dukkhaṃ viññāṇaṃ… anattaṃ rūpaṃ…pe… anattaṃ viññāṇaṃ… saṅkhataṃ rūpaṃ…pe… saṅkhataṃ viññāṇaṃ ‘saṅkhataṃ viññāṇan’ti yathābhūtaṃ pajānāti. Rūpaṃ vibhavissatīti yathābhūtaṃ pajānāti. Vedanā… saññā… saṅkhārā… viññāṇaṃ vibhavissatīti yathābhūtaṃ pajānāti.

“So rūpassa vibhavā, vedanāya vibhavā, saññā vibhavā, saṅkhārānaṃ vibhavā, viññāṇassa vibhavā, evaṃ kho, bhikkhu, ‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’ti – evaṃ adhimuccamāno bhikkhu chindeyya orambhāgiyāni saṃyojanānī”ti. “Evaṃ adhimuccamāno, bhante, bhikkhu chindeyya orambhāgiyāni saṃyojanānī”ti.

“Kathaṃ pana, bhante, jānato kathaṃ passato anantarā āsavānaṃ khayo hotī”ti? “Idha, bhikkhu, assutavā puthujjano atasitāye ṭhāne tāsaṃ āpajjati. Tāso heso [hesā (ka.)] bhikkhu assutavato puthujjanassa – ‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’”ti.

“Sutavā ca kho, bhikkhu, ariyasāvako atasitāye ṭhāne na tāsaṃ āpajjati. Na heso [na hesā (ka.)], bhikkhu, tāso sutavato ariyasāvakassa – ‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’ti. Rūpupayaṃ vā, bhikkhu, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, rūpārammaṇaṃ rūpappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya. Vedanupayaṃ vā, bhikkhu… saññupayaṃ vā, bhikkhu… saṅkhārupayaṃ vā, bhikkhu, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, saṅkhārārammaṇaṃ saṅkhārappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyya.

“Yo [so (sabbattha)] bhikkhu evaṃ vadeyya – ‘ahamaññatra rūpā, aññatra vedanāya, aññatra saññāya, aññatra saṅkhārehi viññāṇassa āgatiṃ vā gatiṃ vā cutiṃ vā upapattiṃ vā vuddhiṃ vā virūḷhiṃ vā vepullaṃ vā paññāpessāmī’ti, netaṃ ṭhānaṃ vijjati.

“Rūpadhātuyā ce, bhikkhu, bhikkhuno rāgo pahīno hoti. Rāgassa pahānā vocchijjatārammaṇaṃ patiṭṭhā viññāṇassa na hoti. Vedanādhātuyā ce, bhikkhu, bhikkhuno… saññādhātuyā ce, bhikkhu, bhikkhuno… saṅkhāradhātuyā ce, bhikkhu, bhikkhuno… viññāṇadhātuyā ce, bhikkhu, bhikkhuno rāgo pahīno hoti. Rāgassa pahānā vocchijjatārammaṇaṃ patiṭṭhā viññāṇassa na hoti. Tadappatiṭṭhitaṃ viññāṇaṃ avirūḷhaṃ anabhisaṅkhārañca vimuttaṃ. Vimuttattā ṭhitaṃ. Ṭhitattā santusitaṃ. Santusitattā na paritassati. Aparitassaṃ paccattaññeva parinibbāyati. ‘Khīṇā jāti…pe… nāparaṃ itthattāyā’ti pajānāti. Evaṃ kho, bhikkhu, jānato evaṃ passato anantarā āsavānaṃ khayo hotī”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

［五五］ 第三 自说语

一 ［那时，世尊］住在舍卫城的因缘。

二 在那里，世尊自说感兴偈：

‘若无我，亦无我所；

将无我，亦将无我所。’

比丘若能如此胜解，

便能断除［五］下分结。

三 这样说后，有一位比丘对世尊说：“大德！怎样才是‘若无我，亦无我所；将无我，亦将无我所’？比丘怎样胜解，才能断除［五］下分结呢？”

四 “比丘！在此，未听闻（教法）的凡夫，不曾见圣者……乃至……不曾遵循善知识（的教导），他视色为‘我’，或视‘我’拥有色，或视色在‘我’中，或视‘我’在色中。视受……想……行……识为‘我’，或视‘我’拥有识，或视识在‘我’中，或视‘我’在识中。

五 他不能如实了知无常的色：‘色是无常的’；不能如实了知无常的受：‘受是无常的’；不能如实了知无常的想……乃至……无常的行：‘行是无常的’；不能如实了知无常的识：‘识是无常的’。

六 不能如实了知苦的色：‘色是苦的’；不能如实了知苦的受……苦的想……苦的行……苦的识：‘识是苦的’。

七 不能如实了知无我的色：‘色是无我的’；不能如实了知无我的受：‘受是无我的’；不能如实了知无我的想…无我的行：‘行是无我的’；不能如实了知无我的识：‘识是无我的’。

八 不能如实了知有为的色：‘色是有为的’；不能如实了知有为的受……有为的想……有为的行……有为的识：‘识是有为的’。

九 不能如实了知色将会灭去，不能如实了知受将会灭去……想将会灭去……行将会灭去……识将会灭去。

一〇 诸比丘！听闻（教法）的圣弟子，得见圣者，了知圣者之法，善于遵循圣者之法；得见善知识，了知善知识之法，善于遵循善知识之法。他不视色为‘我’，乃至不视受……想……行……识为‘我’。

一一 他如实了知无常的色：‘色是无常的’；如实了知无常的受……无常的想……无常的行……无常的识：‘识是无常的’。

一二 苦的色……乃至……苦的识……

一三 无我的色……乃至……无我的识……

一四 有为的色……乃至……有为的识……

一五 如实了知色将会灭去，如实了知受……想……行……识将会灭去。

一六 由于了知色的灭去、受的灭去、行的灭去、识的灭去，这样，比丘就能胜解：‘若无我，亦无我所；将无我，亦将无我所。’比丘若能如此胜解，就能断除［五］下分结。”

一七 ［这时，那位比丘对世尊说：］

“大德！比丘如此胜解，就能断除［五］下分结。大德！又应如何知？如何见？才能使诸漏立刻灭尽呢？”

一八 “比丘！在此，未听闻（教法）的凡夫，在不应恐惧的地方生起恐惧。比丘！未听闻（教法）的凡夫对于‘若无我，亦无我所；将无我，亦将无我所’这样的（寂灭）状态，生起恐惧。

一九 比丘！听闻（教法）的圣弟子，在不应恐惧的地方，不生恐惧。比丘！听闻（教法）的圣弟子，对于‘若无我，亦无我所；将无我，亦将无我所’这样的（寂灭）状态，不生恐惧。

二〇 比丘！对于色执着而使识停留，那么识就会以色为所缘，依止于色，凭借喜乐的滋润而生长、增大、扩展。

二一～二二 比丘！对于受执着……对于想执着……

二三 对于行执着而使识停留，那么识就会以行为所缘，依止于行，凭借喜乐的滋润而生长、增大、扩展。

二四 比丘！如果有人这样说：‘我能在离开色、离开受、离开想、离开行之外，描述识的来、去、死、生、生长、增大、扩展’，那是不可能的。

二五 比丘！如果比丘对色界断除了贪欲，因为贪欲的断除，识的所缘就被切断，识就没有了依止之处。

二六 比丘！如果比丘对受界……

二七 比丘！如果比丘对想界……

二八 比丘！如果比丘对行界……

二九 比丘！如果比丘对识界断除了贪欲，因为贪欲的断除，识的所缘就被切断，识就没有了依止之处。

三〇 识无依止、不增长、无造作而解脱。因解脱而安住，因安住而满足，因满足而无恐惧，无恐惧则自身达到完全的寂灭（涅槃）。了知：‘生已尽……乃至……不再有后有。’

三一 比丘！这样知、这样见的人，就能使诸漏立刻灭尽。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.6 Upayavagga 封滞品 (SN 22.53-62)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.6.4 Upādānaparipavattasutta 五取蕴四谛转 (SN 22.56)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Upādānaparipavattasuttaṃ

五取蕴四谛转

56. Sāvatthinidānaṃ.

［那时，世尊］住在舍卫城的因缘。

✩ 【五取蕴──观察五种贪爱之集起】

☆ 世尊现等觉 ➾ 是因为如实证知五取蕴的四圣谛（而非四摄、六度波罗蜜）！

☆ 五取蕴集 ➾ ➊ 色依食集、➋ 受依触集、➌ 想依触集、➍ 行依触集、➎ 识依名色集。

☆ 四谛流转 ➾ ① 证知‘苦’ ➫ ② 证知‘集’ ➫ ③ 证知‘灭’ ➫ ④ 证知‘道’ ➫ ⑤ 厌离（苦） ➫ ⑥ 离贪（集） ➫ ⑦ 灭尽（灭） ➫ ⑧ 不取（道） ➫ ⑨ 善解脱（慧） ➫ ⑩ 纯一（清净） ➫ ⑪ 无施设（无为）。

“Pañcime, bhikkhave, upādānakkhandhā. Katame pañca?

“诸比丘！有五种取蕴。是哪五种呢？

Rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.

即：‘➊ 色取蕴、➋ 受取蕴、➌ 想取蕴、➍ 行取蕴、➎ 识取蕴’。

Yāvakīvañcāhaṃ, bhikkhave, ime pañcupādānakkhandhe catuparivaṭṭaṃ yathābhūtaṃ nābbhaññāsiṃ, neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti paccaññāsiṃ.

诸比丘！只要我对于这五取蕴还未如实、全面地了知其四种（圣谛）的流转，诸比丘！我就不会在包含天神、魔罗、梵天的世界，在包含沙门、婆罗门、天神与人类的众生界中，宣称自己已证得无上正等正觉。

Yato ca khvāhaṃ, bhikkhave, ime pañcupādānakkhandhe catuparivaṭṭaṃ yathābhūtaṃ abbhaññāsiṃ, athāhaṃ, bhikkhave, sadevake loke…pe… sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddhoti paccaññāsiṃ”.

诸比丘！然而，因为我已经如实、全面地了知了这五取蕴的四种（圣谛）的流转，诸比丘！我才在包含天神、魔罗、梵天的世界，在包含沙门、婆罗门、天神与人类的众生界中，宣称自己已证得无上正等正觉。

“Kathañca catuparivaṭṭaṃ?

是哪四种（圣谛）的流转呢？

Rūpaṃ abbhaññāsiṃ, rūpasamudayaṃ abbhaññāsiṃ, rūpanirodhaṃ abbhaññāsiṃ, rūpanirodhagāminiṃ paṭipadaṃ abbhaññāsiṃ; vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ abbhaññāsiṃ, viññāṇasamudayaṃ abbhaññāsiṃ, viññāṇanirodhaṃ abbhaññāsiṃ, viññāṇanirodhagāminiṃ paṭipadaṃ abbhaññāsiṃ.

➊ 我证知了‘色、色的集起、色的灭尽、导向色灭尽的道路’，➋ 证知了‘受、受的集起、受的灭尽、导向受灭尽的道路’，➌ 证知了‘想、想的集起、想的灭尽、导向想灭尽的道路’，➍ 证知了‘行、行的集起、行的灭尽、导向行灭尽的道路’，➎ 证知了‘识、识的集起、识的灭尽、导向识灭尽的道路’。

第１节 ❦ 色依“食”集

“Katamañca, bhikkhave, rūpaṃ?

诸比丘！什么是色呢？

Cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāya rūpaṃ. Idaṃ vuccati, bhikkhave, rūpaṃ. Āhārasamudayā rūpasamudayo; āhāranirodhā rūpanirodho. Ayameva ariyo aṭṭhaṅgiko maggo rūpanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

诸比丘！四大种（地、水、火、风）以及四大种所造作的色。诸比丘！这被称为‘色’。由于食的集起，而有色的集起；由于食的灭尽，而有色的灭尽。而这导向色灭尽的道路，就是八圣道分，即：‘① 正见、② 正思惟、 ③ 正语、④ 正业、⑤ 正命、⑥ 正精进、⑦ 正念、⑧ 正定’。

“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ rūpaṃ abhiññāya, evaṃ rūpasamudayaṃ abhiññāya, evaṃ rūpanirodhaṃ abhiññāya, evaṃ rūpanirodhagāminiṃ paṭipadaṃ abhiññāya rūpassa nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā.

诸比丘！凡是沙门或婆罗门，如此证知色，如此证知色的集起，如此证知色的灭尽，如此证知导向色灭尽的道路，并且为了对色的厌离、离贪、灭尽而修行，他们就是正确地修行。

Ye suppaṭipannā, te imasmiṃ dhammavinaye gādhanti.

正确修行的人，就稳固地立足于此正法与戒律之中。

“Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ rūpaṃ abhiññāya…pe… evaṃ rūpanirodhagāminiṃ paṭipadaṃ abhiññāya, rūpassa nibbidā virāgā nirodhā anupādā vimuttā te suvimuttā.

诸比丘！凡是沙门或婆罗门，如此证知色……如此证知导向色灭尽的道路，由于对色的⑤ ‘厌离’、⑥ ‘离贪’、⑦ ‘灭尽’，⑧ 并且‘无所执取’而解脱，⑨ 他们就是‘善解脱’。

Ye suvimuttā te kevalino. Ye kevalino vaṭṭaṃ tesaṃ natthi paññāpanāya.

善解脱的人，⑩ 就是‘圆满者（纯一）’。对于圆满者，⑪ 没有可以用来描述其（生死）流转的东西了。

第２节 ❦ 受依“触”集

“Katamā ca, bhikkhave, vedanā?

诸比丘！什么是受呢？

Chayime, bhikkhave, vedanākāyā – cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. Ayaṃ vuccati, bhikkhave, vedanā. Phassasamudayā vedanāsamudayo; phassanirodhā vedanānirodho.

诸比丘！有这‘六种受身’。即：眼触所生受、耳触所生受、鼻触所生受、舌触所生受、身触所生受、意触所生受是。诸比丘！诸比丘！这被称为‘受’，由于触的集起，而有受的集起，由于触的灭尽，而有受的灭尽。

Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

而这导向受灭尽的道路，就是八圣道分，即：‘① 正见、② 正思惟、 ③ 正语、④ 正业、⑤ 正命、⑥ 正精进、⑦ 正念、⑧ 正定’是。

“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ vedanaṃ abhiññāya, evaṃ vedanāsamudayaṃ abhiññāya, evaṃ vedanānirodhaṃ abhiññāya, evaṃ vedanānirodhagāminiṃ paṭipadaṃ abhiññāya vedanāya nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā.

诸比丘！凡是沙门或婆罗门，如此证知受，如此证知受的集起，如此证知受的灭尽，如此证知导向受灭尽的道路，并且为了对受的厌离、离贪、灭尽而修行，他们就是正确地修行。

Ye suppaṭipannā, te imasmiṃ dhammavinaye gādhanti.

正确修行的人，就稳固地立足于此正法与戒律之中。

“Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ vedanaṃ abhiññāya…pe… evaṃ vedanānirodhagāminiṃ paṭipadaṃ abhiññāya…pe… vaṭṭaṃ tesaṃ natthi paññāpanāya.

诸比丘！凡是沙门或婆罗门，如此证知受……如此证知导向受灭尽的道路……由于对受⑤ ‘厌离’、⑥ ‘离贪’、⑦ ‘灭尽’，⑧ 并且‘无所执取’而解脱，⑨ 他们就是‘善解脱’。

善解脱的人，⑩ 就是‘圆满者（纯一）’。对于圆满者，⑪ 没有可以用来描述其（生死）流转的东西了。

第３节 ❦ 想依“触”集

“Katamā ca, bhikkhave, saññā?

诸比丘！什么是想呢？

Chayime, bhikkhave, saññākāyā – rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā. Ayaṃ vuccati, bhikkhave, saññā. Phassasamudayā saññāsamudayo; phassanirodhā saññānirodho.

诸比丘！有这‘六种想身’。即：色想、声想、香想、味想、触想、法想是，诸比丘！这被称为‘想’。由于触的集起，而有想的集起；由于触的灭尽，而有想的灭尽。

Ayameva ariyo aṭṭhaṅgiko maggo saññānirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi…pe… vaṭṭaṃ tesaṃ natthi paññāpanāya.

而这导向想灭尽的道路，就是八圣道分，即：‘① 正见、② 正思惟、 ③ 正语、④ 正业、⑤ 正命、⑥ 正精进、⑦ 正念、⑧ 正定’是。

诸比丘！凡是沙门或婆罗门，如此证知想，如此证知想的集起，如此证知想的灭尽，如此证知导向想灭尽的道路，并且为了对想的厌离、离贪、灭尽而修行，他们就是正确地修行。

正确修行的人，就稳固地立足于此正法与戒律之中。

诸比丘！凡是沙门或婆罗门，如此证知想，如此证知想的集起，如此证知想的灭尽，如此证知导向想灭尽的道路，由于对想⑤ ‘厌离’、⑥ ‘离贪’、⑦ ‘灭尽’，⑧ 并且‘无所执取’而解脱，⑨ 他们就是‘善解脱’。

善解脱的人，⑩ 就是‘圆满者（纯一）’。对于圆满者，⑪ 没有可以用来描述其（生死）流转的东西了。

第４节 ❦ 行依“触”集

“Katame ca, bhikkhave, saṅkhārā?

诸比丘！什么是行呢？

Chayime, bhikkhave, cetanākāyā – rūpasañcetanā, saddasañcetanā, gandhasañcetanā, rasasañcetanā, phoṭṭhabbasañcetanā, dhammasañcetanā. Ime vuccanti, bhikkhave, saṅkhārā. Phassasamudayā saṅkhārasamudayo; phassanirodhā saṅkhāranirodho.

诸比丘！有这‘六种思身’。即：对色的思、对声的思、对香的思、对味的思、对触的思、对法的思是，诸比丘！这被称为‘行’。由于触的集起，而有行的集起；由于触的灭尽，而有行的灭尽。

Ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

而这导向行灭尽的道路，就是八圣道分，即：‘① 正见、② 正思惟、 ③ 正语、④ 正业、⑤ 正命、⑥ 正精进、⑦ 正念、⑧ 正定’是。

“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ saṅkhāre abhiññāya, evaṃ saṅkhārasamudayaṃ abhiññāya, evaṃ saṅkhāranirodhaṃ abhiññāya, evaṃ saṅkhāranirodhagāminiṃ paṭipadaṃ abhiññāya saṅkhārānaṃ nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā.

诸比丘！凡是沙门或婆罗门，如此证知行，如此证知行的集起，如此证知行的灭尽，如此证知导向行灭尽的道路，并且为了对行的厌离、离贪、灭尽而修行，他们就是正确地修行。

Ye suppaṭipannā, te imasmiṃ dhammavinaye gādhanti.

正确修行的人，就稳固地立足于此正法与戒律之中。

“Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ saṅkhāre abhiññāya, evaṃ saṅkhārasamudayaṃ abhiññāya, evaṃ saṅkhāranirodhaṃ abhiññāya, evaṃ saṅkhāranirodhagāminiṃ paṭipadaṃ abhiññāya saṅkhārānaṃ nibbidā virāgā nirodhā anupādā vimuttā, te suvimuttā.

诸比丘！凡是沙门或婆罗门，如此证知行，如此证知行的集起，如此证知行的灭尽，如此证知导向行灭尽的道路，由于对行的⑤ ‘厌离’、⑥ ‘离贪’、⑦ ‘灭尽’，⑧ 并且‘无所执取’而解脱，⑨ 他们就是‘善解脱’。

Ye suvimuttā, te kevalino. Ye kevalino vaṭṭaṃ tesaṃ natthi paññāpanāya.

善解脱的人，⑩ 就是‘圆满者（纯一）’。对于圆满者，⑪ 没有可以用来描述其（生死）流转的东西了。

第５节 ❦ 识依“名色”集

“Katamañca, bhikkhave, viññāṇaṃ?

诸比丘！什么是识呢？

Chayime, bhikkhave, viññāṇakāyā – cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ. Idaṃ vuccati, bhikkhave, viññāṇaṃ. Nāmarūpasamudayā viññāṇasamudayo; nāmarūpanirodhā viññāṇanirodho.

诸比丘！有这‘六种识身’。即：眼识、耳识、鼻识、舌识、身识、意识是，诸比丘！这被称为‘识’。由于名色的集起，而有识的集起；由于名色的灭尽，而有识的灭尽。

Ayameva ariyo aṭṭhaṅgiko maggo viññāṇanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

而这导向识灭尽的道路，就是八圣道分，即：‘① 正见、② 正思惟、 ③ 正语、④ 正业、⑤ 正命、⑥ 正精进、⑦ 正念、⑧ 正定’是。

“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ viññāṇaṃ abhiññāya, evaṃ viññāṇasamudayaṃ abhiññāya, evaṃ viññāṇanirodhaṃ abhiññāya, evaṃ viññāṇanirodhagāminiṃ paṭipadaṃ abhiññāya viññāṇassa nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā.

诸比丘！凡是沙门或婆罗门，如此证知识，如此证知识的集起，如此证知识的灭尽、如此证知导向识灭尽的道路，并且为了对识的厌离、离贪、灭尽而修行，他们就是正确地修行。

Ye suppaṭipannā, te imasmiṃ dhammavinaye gādhanti.

正确修行的人，就稳固地立足于此正法与戒律之中。

“Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṃ viññāṇaṃ abhiññāya, evaṃ viññāṇasamudayaṃ abhiññāya, evaṃ viññāṇanirodhaṃ abhiññāya, evaṃ viññāṇanirodhagāminiṃ paṭipadaṃ abhiññāya viññāṇassa nibbidā virāgā nirodhā anupādā vimuttā, te suvimuttā.

诸比丘！凡是沙门或婆罗门，① 证知‘如此的识’，② 证知‘如此识的集起’，③ 证知‘如此识的灭尽’，④ 证知‘如此导向识灭尽的道路’，由于对识⑤ ‘厌离’、⑥ ‘离贪’、⑦ ‘灭尽’，⑧ 并且‘无所执取’而解脱，⑨ 他们就是‘善解脱’。

Ye suvimuttā, te kevalino. Ye kevalino vaṭṭaṃ tesaṃ natthi paññāpanāyā”ti.

善解脱的人，⑩ 就是‘圆满者（纯一）’。对于圆满者，⑪ 没有可以用来描述其（生死）流转的东西了。”

Catutthaṃ.

五取蕴四谛转 ～封滞品‧第四经完

～《蕴相应‧封滞品‧Upādānaparipavattasutta 五取蕴四谛转》(SN 22.56)

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2564.6.16 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.6 Upayavagga 封滞品 (SN 22.53-62)”

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【经名】 1.6.5 Sattaṭṭhānasutta 七处 (SN 22.57)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Sattaṭṭhānasuttaṃ

七处经

☆ 缘起（ Paṭicca-sam-uppāda 单数） VS.

缘生（ Paṭicca-sam-uppannā 复数） ➾

“缘生”之生：由缘起所产生，缘生法有老死；

“缘生”之灭：缘生法有生有灭，缘起本身无生灭。

☆ 七处善巧 ➾

① 正知；② 集起；③ 灭尽与舍离；

④ 道路；⑤ 味（乐）受；⑥ 过患；⑦ 出离。

☆ 三种观察 ➾

① 界（要素）的考察；

② 处（感觉基础）的考察；

③ 缘起的考察。

☆ 圆满（ Kevala ） ➾

独存的、纯一的、完全的状态。

☆ 七处善巧：从35个方面调伏五蕴的内观法门 ➾ 心 法师 整理于 佛历2564.6.15

七处善巧：

㈠ 观色蕴；

㈡ 观受蕴；

㈢ 观想蕴；

㈣ 观行蕴；

㈤ 观识蕴。

➊ 苦圣谛的定义与正知：

四大种及执取四大种后的色身；

六受身由眼、耳、鼻、舌、身、意的接触所生；

六想身由对色、声、香、味、触、法的接触所生；

六思身由对色、声、香、味、触、法的接触所生；

六识身由眼、耳、鼻、舌、身、意的名色所生。

➋ 集圣谛的缘起与集起：

由食的缘起而有色的集起；

由触的缘起而有受的集起；

由触的缘起而有想的集起；

由触的缘起而有行的集起；

由名色的缘起而有识的集起。

➌ 灭圣谛的灭尽与舍离：

由食的灭尽而有色的舍离；

由触的灭尽而有受的舍离；

由触的灭尽而有想的舍离；

由触的灭尽而有行的舍离；

由名色的灭尽而有识的舍离。

➍ 道圣谛的八正道与道路：

八圣道分是导向色取蕴灭尽舍离的道路；

八圣道分是导向受取蕴灭尽舍离的道路；

八圣道分是导向想取蕴灭尽舍离的道路；

八圣道分是导向行取蕴灭尽舍离的道路；

八圣道分是导向识取蕴灭尽舍离的道路。

➎ 观察执取五蕴的味（乐）受：

缘色而生起的快乐、喜悦；

缘受而生起的快乐、喜悦；

缘想而生起的快乐、喜悦；

缘行而生起的快乐、喜悦；

缘识而生起的快乐、喜悦。

➏ 观察执取五蕴的过患：

观察色的无常、变易而有坏苦的实相；

观察受的无常、变易而有坏苦的实相；

观察想的无常、变易而有坏苦的实相；

观察行的无常、变易而有坏苦的实相；

观察识的无常、变易而有坏苦的实相。

➐ 观察执取五蕴的出离：

调伏并舍离对色的贪欲；

调伏并舍离对受的贪欲；

调伏并舍离对想的贪欲；

调伏并舍离对行的贪欲；

调伏并舍离对识的贪欲。

第一品 ✫ 七处善巧之简介

57. Sāvatthinidānaṃ.

［那时，世尊］住在舍卫城的因缘。

“Sattaṭṭhānakusalo, bhikkhave, bhikkhu tividhūpaparikkhī

诸比丘！比丘若精通七处，并且进行三种观察；

imasmiṃ dhammavinaye kevalī vusitavā uttamapurisoti vuccati.

在此正法与戒律中，达到圆满（Kevala）、完成修行（梵行已立）的人，被称为：‘最上之人’。

Kathañca, bhikkhave, bhikkhu sattaṭṭhānakusalo hoti?

那么，诸比丘！怎样才算是精通七处的比丘呢？

Idha, bhikkhave, bhikkhu

诸比丘！在此，有比丘——

第一章 ✩ 观色蕴

rūpaṃ pajānāti,

⑴ 了知色；

rūpasamudayaṃ pajānāti,

⑵ 了知色的集起；

rūpanirodhaṃ pajānāti,

⑶ 了知色的灭尽（与舍离）；

rūpanirodhagāminiṃ paṭipadaṃ pajānāti;

⑷ 了知导向色灭尽（与舍离）的道路；

rūpassa assādaṃ pajānāti,

⑸ 了知色的味（乐）受；

rūpassa ādīnavaṃ pajānāti,

⑹ 了知色的过患；

rūpassa nissaraṇaṃ pajānāti;

⑺ 了知色的出离。

第二章 ✩ 观受蕴

vedanaṃ pajānāti …

⑴ 了知受；

⑵ 了知受的集起；

⑶ 了知受的灭尽（与舍离）；

⑷ 了知导向受灭尽（与舍离）的道路；

⑸ 了知受的味（乐）受；

⑹ 了知受的过患；

⑺ 了知受的出离。

第三章 ✩ 观想蕴

saññaṃ…

⑴ 了知想；

⑵ 了知想的集起；

⑶ 了知想的灭尽（与舍离）；

⑷ 了知导向想灭尽（与舍离）的道路；

⑸ 了知想的味（乐）受；

⑹ 了知想的过患；

⑺ 了知想的出离。

第四章 ✩ 观行蕴

saṅkhāre…

⑴ 了知行；

⑵ 了知行的集起；

⑶ 了知行的灭尽（与舍离）；

⑷ 了知导向行灭尽（与舍离）的道路；

⑸ 了知行的味（乐）受；

⑹ 了知行的过患；

⑺ 了知行的出离。

第五章 ✩ 观识蕴

viññāṇaṃ pajānāti,

⑴ 了知识；

viññāṇasamudayaṃ pajānāti,

⑵ 了知识的集起；

viññāṇanirodhaṃ pajānāti,

⑶ 了知识的灭尽（与舍离）；

viññāṇanirodhagāminiṃ paṭipadaṃ pajānāti;

⑷ 了知导向识灭尽（与舍离）的道路；

viññāṇassa assādaṃ pajānāti,

⑸ 了知识的味（乐）受；

viññāṇassa ādīnavaṃ pajānāti,

⑹ 了知识的过患；

viññāṇassa nissaraṇaṃ pajānāti.

⑺ 了知识的出离。

第二品 ✫ 七处善巧之说明

第一章 ✩ 观色蕴

第一节 ❦ （依蕴的）七处观察

“Katamañca, bhikkhave, rūpaṃ?

那么，诸比丘！什么是色呢？

Cattāro ca mahābhūtā, catunnañca mahābhūtānaṃ upādāya rūpaṃ.

⓵ 四大种以及执取四大种后的色身。

Idaṃ vuccati, bhikkhave, rūpaṃ.

诸比丘！这被称为色。

Āhārasamudayā rūpasamudayo;

⓶ 由于食的集起，而有色的集起；

āhāranirodhā rūpanirodho.

⓷ 由于食的灭尽（与舍离），而有色的灭尽。

Ayameva ariyo aṭṭhaṅgiko maggo rūpanirodhagāminī paṭipadā, seyyathidaṃ –

⓸ 而这八圣道分，就是导向色灭尽（与舍离）的道路，即：

sammādiṭṭhi…pe… sammāsamādhi.

⑴ 正见、⑵ 正思惟、⑶ 正语、⑷ 正业、⑸ 正命、⑹ 正精进、⑺ 正念、⑻ 正定。

“Yaṃ rūpaṃ paṭicca uppajjati sukhaṃ somanassaṃ – ayaṃ rūpassa assādo.

⓹ 缘于色而生起的快乐、喜悦，这是色的味（乐）受。

Yaṃ rūpaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ – ayaṃ rūpassa ādīnavo.

⓺ 色是无常的、苦的、变易坏灭之法，这是色的过患。

Yo rūpasmiṃ chandarāgavinayo chandarāgappahānaṃ – idaṃ rūpassa nissaraṇaṃ.

⓻ 对于色调伏贪欲、舍断贪欲，这是色的出离。

第二节 ❦ （七处观察后的）修行与稳固

“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā

诸比丘！凡是任何沙门或婆罗门，

evaṃ rūpaṃ abhiññāya,

⑴ 如此全面了知色；

evaṃ rūpasamudayaṃ abhiññāya,

⑵ 如此全面了知色的集起；

evaṃ rūpanirodhaṃ abhiññāya,

⑶ 如此全面了知色的灭尽（与舍离）；

evaṃ rūpanirodhagāminiṃ paṭipadaṃ abhiññāya;

⑷ 如此全面了知导向色灭尽（与舍离）的道路；

evaṃ rūpassa assādaṃ abhiññāya,

⑸ 如此全面了知色的味（乐）受；

evaṃ rūpassa ādīnavaṃ abhiññāya,

⑹ 如此全面了知色的过患；

evaṃ rūpassa nissaraṇaṃ abhiññāya

⑺ 如此全面了知色的出离；

rūpassa nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā.

⑻ 并且为了对色的厌离、离贪、灭尽而修行，他们就是正确地修行。

Ye suppaṭipannā, te imasmiṃ dhammavinaye gādhanti.

正确修行的人，就稳固地立足于此正法与戒律之中。

第三节 ❦ （七处观察后的）解脱与圆满

“Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā

又，诸比丘！凡是任何沙门或婆罗门，

evaṃ rūpaṃ abhiññāya,

⑴ 如此全面了知色；

evaṃ rūpasamudayaṃ abhiññāya,

⑵ 如此全面了知色的集起；

evaṃ rūpanirodhaṃ abhiññāya,

⑶ 如此全面了知色的灭尽（与舍离）；

evaṃ rūpanirodhagāminiṃ paṭipadaṃ abhiññāya;

⑷ 如此全面了知导向色灭尽（与舍离）的道路；

evaṃ rūpassa assādaṃ abhiññāya,

⑸ 如此全面了知色的味（乐）受；

evaṃ rūpassa ādīnavaṃ abhiññāya,

⑹ 如此全面了知色的过患；

evaṃ rūpassa nissaraṇaṃ abhiññāya

⑺ 如此全面了知色的出离；

rūpassa nibbidā virāgā nirodhā anupādā vimuttā, te suvimuttā.

⑻ 由于对色的厌离、离贪、灭尽，并且无所执取而解脱，他们就是完全解脱。

Ye suvimuttā, te kevalino.

完全解脱的人，他们就是圆满者（Kevala）。

Ye kevalino vaṭṭaṃ tesaṃ natthi paññāpanāya.

对于圆满者，没有可以用来描述其（生死）流转的东西了。

第二章 ✩ 观受蕴

第一节 ❦ （依蕴的）七处观察

“Katamā ca, bhikkhave, vedanā?

那么，诸比丘！什么是受呢？

Chayime, bhikkhave, vedanākāyā –

诸比丘！有这六种受身，即：

cakkhusamphassajā vedanā…pe…

⑴ 眼触所生受；

⑵ 耳触所生受；

⑶ 鼻触所生受；

⑷ 舌触所生受；

⑸ 身触所生受；

manosamphassajā vedanā.

⑹ 意触所生受。

Ayaṃ vuccati, bhikkhave, vedanā.

诸比丘！这被称为受。

Phassasamudayā vedanāsamudayo;

⓶ 由于触的集起，而有受的集起；

phassanirodhā vedanānirodho.

⓷ 由于触的灭尽（与舍离），而有受的灭尽。

Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṃ –

⓸ 而这八圣道分，就是导向受灭尽（与舍离）的道路，即：

sammādiṭṭhi…pe… sammāsamādhi.

⑴ 正见、⑵ 正思惟、⑶ 正语、⑷ 正业、⑸ 正命、⑹ 正精进、⑺ 正念、⑻ 正定。

“Yaṃ vedanaṃ paṭicca uppajjati sukhaṃ somanassaṃ – ayaṃ vedanāya assādo.

⓹ 缘于受而生起的快乐、喜悦，这是受的味（乐）受。

Yā vedanā aniccā dukkhā vipariṇāmadhammā – ayaṃ vedanāya ādīnavo.

⓺ 受是无常的、苦的、变易坏灭之法，这是受的过患。

Yo vedanāya chandarāgavinayo chandarāgappahānaṃ – idaṃ vedanāya nissaraṇaṃ.

⓻ 对于受调伏贪欲、舍断贪欲，这是受的出离。

第二节 ❦ （七处观察后的）修行与稳固

“Ye hi, keci, bhikkhave, samaṇā vā brāhmaṇā vā

诸比丘！凡是任何沙门或婆罗门，

evaṃ vedanaṃ abhiññāya,

⑴ 如此全面了知受；

evaṃ vedanāsamudayaṃ abhiññāya,

⑵ 如此全面了知受的集起；

evaṃ vedanānirodhaṃ abhiññāya,

⑶ 如此全面了知受的灭尽（与舍离）；

evaṃ vedanānirodhagāminiṃ paṭipadaṃ abhiññāya;

⑷ 如此全面了知导向受灭尽（与舍离）的道路；

evaṃ vedanāya assādaṃ abhiññāya,

⑸ 如此全面了知受的味（乐）受；

evaṃ vedanāya ādīnavaṃ abhiññāya,

⑹ 如此全面了知受的过患；

evaṃ vedanāya nissaraṇaṃ abhiññāya

⑺ 如此全面了知受的出离；

vedanāya nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā.

⑻ 并且为了对受的厌离、离贪、灭尽而修行，他们就是正确地修行。

Ye suppaṭipannā, te imasmiṃ dhammavinaye gādhanti.

正确修行的人，就稳固地立足于此正法与戒律之中。

第三节 ❦ （七处观察后的）解脱与圆满

“Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā

又，诸比丘！凡是任何沙门或婆罗门，

evaṃ vedanaṃ abhiññāya…pe…

⑴ 如此全面了知受；

⑵ 如此全面了知受的集起；

⑶ 如此全面了知受的灭尽（与舍离）；

⑷ 如此全面了知导向受灭尽（与舍离）的道路；

⑸ 如此全面了知受的味（乐）受；

⑹ 如此全面了知受的过患；

⑺ 如此全面了知受的出离；

⑻ 由于对受的厌离、离贪、灭尽，并且无所执取而解脱，他们就是完全解脱。

完全解脱的人，他们就是圆满者（Kevala）。

vaṭṭaṃ tesaṃ natthi paññāpanāya.

对于圆满者，没有可以用来描述其（生死）流转的东西了。

卍　　　　卍　　　　卍

第三章 ✩ 观想蕴

第一节 ❦ （依蕴的）七处观察

“Katamā ca, bhikkhave, saññā?

那么，诸比丘！什么是想呢？

Chayime, bhikkhave, saññākāyā –

诸比丘！有这六种想身，即：

rūpasaññā,

⑴ 色想；

saddasaññā,

⑵ 声想；

gandhasaññā,

⑶ 香想；

rasasaññā,

⑷ 味想；

phoṭṭhabbasaññā,

⑸ 触想；

dhammasaññā.

⑹ 法想。

Ayaṃ vuccati, bhikkhave, saññā.

诸比丘！这被称为想。

Phassasamudayā saññāsamudayo;

⓶ 由于触的集起，而有想的集起；

phassanirodhā saññānirodho.

⓷ 由于触的灭尽（与舍离），而有想的灭尽。

Ayameva ariyo aṭṭhaṅgiko maggo saññānirodhagāminī paṭipadā, seyyathidaṃ –

⓸ 而这八圣道分，就是导向想灭尽（与舍离）的道路，即：

sammādiṭṭhi…pe… sammāsamādhi…pe…

⑴ 正见、⑵ 正思惟、⑶ 正语、⑷ 正业、⑸ 正命、⑹ 正精进、⑺ 正念、⑻ 正定。

⓹ 缘于想而生起的快乐、喜悦，这是想的味（乐）受。

⓺ 想是无常的、苦的、变易坏灭之法，这是想的过患。

⓻ 对于想调伏贪欲、舍断贪欲，这是想的出离。

第二节 ❦ （七处观察后的）修行与稳固

诸比丘！凡是任何沙门或婆罗门，

⑴ 如此全面了知想；

⑵ 如此全面了知想的集起；

⑶ 如此全面了知想的灭尽（与舍离）；

⑷ 如此全面了知导向想灭尽（与舍离）的道路；

⑸ 如此全面了知想的味（乐）受；

⑹ 如此全面了知想的过患；

⑺ 如此全面了知想的出离；

⑻ 并且为了对想的厌离、离贪、灭尽而修行，他们就是正确地修行。

正确修行的人，就稳固地立足于此正法与戒律之中。

第三节 ❦ （七处观察后的）解脱与圆满

又，诸比丘！凡是任何沙门或婆罗门，

⑴ 如此全面了知想；

⑵ 如此全面了知想的集起；

⑶ 如此全面了知想的灭尽（与舍离）；

⑷ 如此全面了知导向想灭尽（与舍离）的道路；

⑸ 如此全面了知想的味（乐）受；

⑹ 如此全面了知想的过患；

⑺ 如此全面了知想的出离；

⑻ 由于对想的厌离、离贪、灭尽，并且无所执取而解脱，他们就是完全解脱。

完全解脱的人，他们就是圆满者（Kevala）。

vaṭṭaṃ tesaṃ natthi paññāpanāya.

对于圆满者，没有可以用来描述其（生死）流转的东西了。

第四章 ✩ 观行蕴

第一节 ❦ （依蕴的）七处观察

“Katame ca, bhikkhave, saṅkhārā?

那么，诸比丘！什么是行呢？

Chayime, bhikkhave, cetanākāyā –

诸比丘！有这六种思身，即：

rūpasañcetanā,

⑴ 对色的思（意图）；

saddasañcetanā,

⑵ 对声的思（意图）；

gandhasañcetanā,

⑶ 对香的思（意图）；

rasasañcetanā,

⑷ 对味的思（意图）；

phoṭṭhabbasañcetanā,

⑸ 对触的思（意图）；

dhammasañcetanā.

⑹ 对法的思（意图）。

Ime vuccanti bhikkhave, saṅkhārā.

诸比丘！这被称为行。

Phassasamudayā saṅkhārasamudayo;

⓶ 由于触的集起，而有行的集起；

phassanirodhā saṅkhāranirodho.

⓷ 由于触的灭尽（与舍离），而有行的灭尽。

Ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṃ –

⓸ 而这八圣道分，就是导向行灭尽（与舍离）的道路，即：

sammādiṭṭhi…pe… sammāsamādhi.

⑴ 正见、⑵ 正思惟、⑶ 正语、⑷ 正业、⑸ 正命、⑹ 正精进、⑺ 正念、⑻ 正定。

“Yaṃ saṅkhāre paṭicca uppajjati sukhaṃ somanassaṃ – ayaṃ saṅkhārānaṃ assādo.

⓹ 缘于行而生起的快乐、喜悦，这是行的味（乐）受。

Ye saṅkhārā aniccā dukkhā vipariṇāmadhammā – ayaṃ saṅkhārānaṃ ādīnavo.

⓺ 行是无常的、苦的、变易坏灭之法，这是行的过患。

Yo saṅkhāresu chandarāgavinayo chandarāgappahānaṃ – idaṃ saṅkhārānaṃ nissaraṇaṃ.

⓻ 对于行调伏贪欲、舍断贪欲，这是行的出离。

第二节 ❦ （七处观察后的）修行与稳固

“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā

诸比丘！凡是任何沙门或婆罗门，

evaṃ saṅkhāre abhiññāya,

⑴ 如此全面了知行；

evaṃ saṅkhārasamudayaṃ abhiññāya,

⑵ 如此全面了知行的集起；

evaṃ saṅkhāranirodhaṃ abhiññāya,

⑶ 如此全面了知行的灭尽（与舍离）；

evaṃ saṅkhāranirodhagāminiṃ paṭipadaṃ abhiññāya…pe…

⑷ 如此全面了知导向行灭尽（与舍离）的道路；

⑸ 如此全面了知行的味（乐）受；

⑹ 如此全面了知行的过患；

⑺ 如此全面了知行的出离；

saṅkhārānaṃ nibbidāya virāgāya nirodhāya paṭipannā te suppaṭipannā.

⑻ 并且为了对行的厌离、离贪、灭尽而修行，他们就是正确地修行。

Ye suppaṭipannā, te imasmiṃ dhammavinaye gādhanti…pe…

正确修行的人，就稳固地立足于此正法与戒律之中。

第三节 ❦ （七处观察后的）解脱与圆满

又，诸比丘！凡是任何沙门或婆罗门，

⑴ 如此全面了知行；

⑵ 如此全面了知行的集起；

⑶ 如此全面了知行的灭尽（与舍离）；

⑷ 如此全面了知导向行灭尽（与舍离）的道路；

⑸ 如此全面了知行的味（乐）受；

⑹ 如此全面了知行的过患；

⑺ 如此全面了知行的出离；

⑻ 由于对行的厌离、离贪、灭尽，并且无所执取而解脱，他们就是完全解脱。

完全解脱的人，他们就是圆满者（Kevala）。

vaṭṭaṃ tesaṃ natthi paññāpanāya.

对于圆满者，没有可以用来描述其（生死）流转的东西了。

第五章 ✩ 观识蕴

第一节 ❦ （依蕴的）七处观察

“Katamañca, bhikkhave, viññāṇaṃ?

那么，诸比丘！什么是识呢？

Chayime, bhikkhave, viññāṇakāyā –

诸比丘！有这六种识身，即：

cakkhuviññāṇaṃ,

⑴ 眼识；

sotaviññāṇaṃ,

⑵ 耳识；

ghānaviññāṇaṃ,

⑶ 鼻识；

jivhāviññāṇaṃ,

⑷ 舌识；

kāyaviññāṇaṃ,

⑸ 身识；

manoviññāṇaṃ.

⑹ 意识。

Idaṃ vuccati, bhikkhave, viññāṇaṃ.

诸比丘！这被称为识。

Nāmarūpasamudayā viññāṇasamudayo;

⓶ 由于名色的集起，而有识的集起；

nāmarūpanirodhā viññāṇanirodho.

⓷ 由于名色的灭尽（与舍离），而有识的灭尽。

Ayameva ariyo aṭṭhaṅgiko maggo viññāṇanirodhagāminī paṭipadā, seyyathidaṃ –

⓸ 而这八圣道分，就是导向识灭尽（与舍离）的道路，即：

sammādiṭṭhi…pe… sammāsamādhi.

⑴ 正见、⑵ 正思惟、⑶ 正语、⑷ 正业、⑸ 正命、⑹ 正精进、⑺ 正念、⑻ 正定。

“Yaṃ viññāṇaṃ paṭicca uppajjati sukhaṃ somanassaṃ – ayaṃ viññāṇassa assādo.

⓹ 缘于识而生起的快乐、喜悦，这是识的味（乐）受。

Yaṃ viññāṇaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ – ayaṃ viññāṇassa ādīnavo.

⓺ 识是无常的、苦的、变易坏灭之法，这是识的过患。

Yo viññāṇasmiṃ chandarāgavinayo chandarāgappahānaṃ – idaṃ viññāṇassa nissaraṇaṃ.

⓻ 对于识调伏贪欲、舍断贪欲，这是识的出离。

第二节 ❦ （七处观察后的）修行与稳固

“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā

诸比丘！凡是任何沙门或婆罗门，

evaṃ viññāṇaṃ abhiññāya,

⑴ 如此全面了知识；

evaṃ viññāṇasamudayaṃ abhiññāya,

⑵ 如此全面了知识的集起；

evaṃ viññāṇanirodhaṃ abhiññāya,

⑶ 如此全面了知识的灭尽（与舍离）；

evaṃ viññāṇanirodhagāminiṃ paṭipadaṃ abhiññāya;

⑷ 如此全面了知导向识灭尽（与舍离）的道路；

evaṃ viññāṇassa assādaṃ abhiññāya,

⑸ 如此全面了知识的味（乐）受；

evaṃ viññāṇassa ādīnavaṃ abhiññāya,

⑹ 如此全面了知识的过患；

evaṃ viññāṇassa nissaraṇaṃ abhiññāya

⑺ 如此全面了知识的出离；

viññāṇassa nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā.

⑻ 并且为了对识的厌离、离贪、灭尽而修行，他们就是正确地修行。

Ye suppaṭipannā, te imasmiṃ dhammavinaye gādhanti.

正确修行的人，就稳固地立足于此正法与戒律之中。

第三节 ❦ （七处观察后的）解脱与圆满

“Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā

又，诸比丘！凡是任何沙门或婆罗门，

evaṃ viññāṇaṃ abhiññāya,

⑴ 如此全面了知识；

evaṃ viññāṇasamudayaṃ abhiññāya,

⑵ 如此全面了知识的集起；

evaṃ viññāṇanirodhaṃ abhiññāya,

⑶ 如此全面了知识的灭尽（与舍离）；

evaṃ viññāṇanirodhagāminiṃ paṭipadaṃ abhiññāya;

⑷ 如此全面了知导向识灭尽（与舍离）的道路；

evaṃ viññāṇassa assādaṃ abhiññāya,

⑸ 如此全面了知识的味（乐）受；

evaṃ viññāṇassa ādīnavaṃ abhiññāya,

⑹ 如此全面了知识的过患；

evaṃ viññāṇassa nissaraṇaṃ abhiññāya

⑺ 如此全面了知识的出离；

viññāṇassa nibbidā virāgā nirodhā anupādā vimuttā, te suvimuttā.

⑻ 由于对识的厌离、离贪、灭尽，并且无所执取而解脱，他们就是完全解脱。

Ye suvimuttā, te kevalino.

完全解脱的人，他们就是圆满者（Kevala）。

Ye kevalino vaṭṭaṃ tesaṃ natthi paññāpanāya.

对于圆满者，没有可以用来描述其（生死）流转的东西了。

Evaṃ kho, bhikkhave, bhikkhu sattaṭṭhānakusalo hoti.

如此，诸比丘！比丘精通七处。

卍　　　　卍　　　　卍

第三品 ✫ 三种观察之要点

“Kathañca, bhikkhave, bhikkhu tividhūpaparikkhī hoti?

那么，诸比丘！怎样才算是进行三种观察的比丘呢？

Idha, bhikkhave, bhikkhu

诸比丘！在此，有比丘——

dhātuso upaparikkhati,

➊ 依界（要素）而观察；

āyatanaso upaparikkhati,

➋ 依处（感觉基础）而观察；

paṭiccasamuppādaso upaparikkhati.

➌ 依缘起而观察。

Evaṃ kho, bhikkhave, bhikkhu tividhūpaparikkhī hoti.

如此，诸比丘！比丘进行三种观察。

Sattaṭṭhānakusalo, bhikkhave, bhikkhu tividhūpaparikkhī,

诸比丘！比丘若精通七处，并且进行三种观察；

imasmiṃ dhammavinaye kevalī vusitavā ‘uttamapuriso’ti vuccatī”ti.

在此正法与戒律中，达到圆满（Kevala）、完成修行（梵行已立）的人，被称为：‘最上之人’。”

Pañcamaṃ.

七处经 ～封滞品‧第五经完

～《蕴相应‧封滞品‧Sattaṭṭhānasutta 七处经》(SN 22.57)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.6 Upayavagga 封滞品 (SN 22.53-62)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.6.6 Sammāsambuddhasutta 等觉者 (SN 22.58)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Sammāsambuddhasuttaṃ

58. Sāvatthinidānaṃ. “Tathāgato, bhikkhave, arahaṃ sammāsambuddho rūpassa nibbidā virāgā nirodhā anupādā vimutto sammāsambuddhoti vuccati. Bhikkhupi, bhikkhave, paññāvimutto rūpassa nibbidā virāgā nirodhā anupādā vimutto paññāvimuttoti vuccati.

“Tathāgato, bhikkhave, arahaṃ sammāsambuddho vedanāya nibbidā virāgā nirodhā anupādā vimutto sammāsambuddhoti vuccati. Bhikkhupi, bhikkhave, paññāvimutto vedanāya nibbidā…pe… paññāvimuttoti vuccati.

“Tathāgato, bhikkhave, arahaṃ sammāsambuddho saññāya… saṅkhārānaṃ… viññāṇassa nibbidā virāgā nirodhā anupādā vimutto sammāsambuddhoti vuccati. Bhikkhupi, bhikkhave, paññāvimutto viññāṇassa nibbidā virāgā nirodhā anupādā vimutto paññāvimuttoti vuccati.

“Tatra kho, bhikkhave, ko viseso, ko adhippayāso [adhippāyo (sī.), adhippāyaso (syā. kaṃ. pī. ka.)], kiṃ nānākaraṇaṃ, tathāgatassa arahato sammāsambuddhassa paññāvimuttena bhikkhunā”ti? “Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaññeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti. “Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Tathāgato, bhikkhave, arahaṃ sammāsambuddho anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā [sañjānetā (syā. kaṃ.)], anakkhātassa maggassa akkhātā maggaññū, maggavidū, maggakovido; maggānugā ca, bhikkhave, etarahi sāvakā viharanti pacchāsamannāgatā. Ayaṃ kho, bhikkhave, viseso, ayaṃ adhippayāso, idaṃ nānākaraṇaṃ tathāgatassa arahato sammāsambuddhassa paññāvimuttena bhikkhunā”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［五八］ 第六 等觉者

一～二 ［那时，世尊］在舍卫城说法，有此因缘。

三 “比丘们！如来、应供、正等觉者，对于色，由于厌离、离欲、灭尽、无所执取而解脱，所以被称为正等觉者。比丘们！通过智慧解脱的比丘，也对于色，由于厌离、离欲、灭尽、无所执取而解脱，被称为智慧解脱者。

四 比丘们！如来、应供、正等觉者，对于受，由于厌离、离欲、灭尽、无所执取而解脱，所以被称为正等觉者。比丘们！通过智慧解脱的比丘，也对于受，由于厌离……等等……被称为智慧解脱者。

五～七 比丘们！如来、应供、正等觉者，对于想……行……对于识，由于厌离、离欲、灭尽、无所执取而解脱，被称为正等觉者。比丘们！通过智慧解脱的比丘，也对于识，由于厌离、离欲、灭尽、无所执取而解脱，被称为智慧解脱者。

八 比丘们！在此，如来、应供、正等觉者与通过智慧解脱的比丘，有什么差别，有什么特点，有什么不同呢？”

九 “大德！我们的法，是以世尊为根本，以世尊为指导，以世尊为依归。大德世尊！愿您为我们开示这番话的含义，比丘们听从世尊您领受教导后，将会铭记在心。”

“那么，比丘们！仔细听！认真思考！我将要说了。”

“是的，大德！”那些比丘回答世尊。

一〇 世尊于是这样说道：

“比丘们！如来、应供、正等觉者，是令未生起的道得以生起，令未产生的道得以产生，宣说未曾被宣说的道，是知道者，觉悟道者，通达道者。比丘们！如今的弟子们，是随顺此道而行，跟随成就的。

一一 比丘们！这就是如来、应供、正等觉者与通过智慧解脱的比丘之间的差别、特点、不同之处。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.6 Upayavagga 封滞品 (SN 22.53-62)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.6.7 Anattalakkhaṇasutta 无我相 (SN 22.59)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Anattalakkhaṇasuttaṃ

59. Ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane migadāye. Tatra kho bhagavā pañcavaggiye bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Rūpaṃ, bhikkhave, anattā. Rūpañca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ rūpaṃ ābādhāya saṃvatteyya, labbhetha ca rūpe – ‘evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’ti. Yasmā ca kho, bhikkhave, rūpaṃ anattā, tasmā rūpaṃ ābādhāya saṃvattati, na ca labbhati rūpe – ‘evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’”ti.

“Vedanā anattā. Vedanā ca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ vedanā ābādhāya saṃvatteyya, labbhetha ca vedanāya – ‘evaṃ me vedanā hotu, evaṃ me vedanā mā ahosī’ti. Yasmā ca kho, bhikkhave, vedanā anattā, tasmā vedanā ābādhāya saṃvattati, na ca labbhati vedanāya – ‘evaṃ me vedanā hotu, evaṃ me vedanā mā ahosī’”ti.

“Saññā anattā…pe… saṅkhārā anattā. Saṅkhārā ca hidaṃ, bhikkhave, attā abhavissaṃsu, nayidaṃ saṅkhārā ābādhāya saṃvatteyyuṃ, labbhetha ca saṅkhāresu – ‘evaṃ me saṅkhārā hontu, evaṃ me saṅkhārā mā ahesun’ti. Yasmā ca kho, bhikkhave, saṅkhārā anattā, tasmā saṅkhārā ābādhāya saṃvattanti, na ca labbhati saṅkhāresu – ‘evaṃ me saṅkhārā hontu, evaṃ me saṅkhārā mā ahesun’”ti.

“Viññāṇaṃ anattā. Viññāṇañca hidaṃ, bhikkhave, attā abhavissa, nayidaṃ viññāṇaṃ ābādhāya saṃvatteyya, labbhetha ca viññāṇe – ‘evaṃ me viññāṇaṃ hotu, evaṃ me viññāṇaṃ mā ahosī’ti. Yasmā ca kho, bhikkhave, viññāṇaṃ anattā, tasmā viññāṇaṃ ābādhāya saṃvattati, na ca labbhati viññāṇe – ‘evaṃ me viññāṇaṃ hotu, evaṃ me viññāṇaṃ mā ahosī’”ti.

“Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ, bhante”. “Vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ, bhante”.

“Tasmātiha, bhikkhave, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ – ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Yā kāci vedanā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā…pe… yā dūre santike vā, sabbā vedanā – ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.

“Yā kāci saññā…pe… ye keci saṅkhārā atītānāgatapaccuppannā ajjhattaṃ vā bahiddhā vā…pe… ye dūre santike vā, sabbe saṅkhārā – ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.

“Yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ – ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.

“Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.

Idamavoca bhagavā. Attamanā pañcavaggiyā bhikkhū bhagavato bhāsitaṃ abhinanduṃ [abhinandunti (ka.)].

Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne pañcavaggiyānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsūti. Sattamaṃ.

☸---------------------------------------------------------------------

［五九］ 五位比丘

一 在波罗奈国，鹿野苑的因缘。

二～三 在此处，世尊告诉比丘们说……等等……像这样说道：

三 “比丘们！色是无我的。比丘们！如果这个色是有我的话，那么这个色就不会导致病苦，对于色就能够做到这样说：‘让我的色变成这样，让我的色不要变成那样。’”

四 比丘们！然而，正因为色是无我的，所以色会导致病苦，对于色不能够做到这样说：‘让我的色变成这样，让我的色不要变成那样。’

五 受是无我的。比丘们！如果这个受是有我的话，那么这个受就不会导致病苦，对于这个受就能够做到这样说：‘让我的受变成这样，让我的受不要变成那样。’

六 比丘们！然而，正因为受是无我的，所以受会导致病苦，对于受不能够做到这样说：‘让我的受变成这样，让我的受不要变成那样。’

七 想是无我的……

八 行是无我的。比丘们！如果这个行是有我的话，那么这个行就不会导致病苦，对于这个行就能够做到这样说：‘让我的行成为这样，让我的行不要成为那样。’

九 比丘们！然而，正因为行是无我的，所以行会导致病苦，对于行不能够做到这样说：‘让我的行成为这样，让我的行不要成为那样。’

一〇 识是无我的。比丘们！如果这个识是有我的话，那么这个识就不会导致病苦，对于这个识就能够做到这样说：‘让我的识变成这样，让我的识不要变成那样。’

一一 比丘们！然而，正因为识是无我的，所以识会导致病苦，对于识不能够做到这样说：‘让我的识变成这样，让我的识不要变成那样。’

一二 比丘们！你们认为怎样？色是常的呢？还是无常的呢？”

“大德！是无常的！”

“那无常的，是苦的呢？还是乐的呢？”

“大德！是苦的。”

“对于无常、苦、变易性质的法，能够把它看作是‘这是我的，这是我，这是我的自我（本体）’吗？”

“大德！不能。”

一三～一五 受……想……行……

一六 “识是常住的呢？还是无常的呢？”

“大德！是无常的。”

“那无常的，是苦的呢？还是乐的呢？”

“大德！是苦的。”

“对于无常、苦、变易性质的法，能够把它看作是‘这是我的，这是我，这是我的自我（本体）’吗？”

“大德！不能。”

一七 “比丘们！因此，所有色，无论是过去、未来、现在，内在的、外在的，粗的、细的，低劣的、胜妙的，远的、近的，都应当以正确的智慧如实地观察：‘这不是我的，这不是我，这不是我的自我（本体）’。

一八 所有受……

一九 所有想……

二〇 所有行……

二一 所有识，无论是过去、未来、现在，内在的、外在的，粗的、细的，低劣的、胜妙的，远的、近的，都应当以正确的智慧如实地观察：‘这不是我的，这不是我，这不是我的自我（本体）’。

二二 比丘们！多闻法义的圣弟子，像这样观察后，就会厌离色，厌离受……想……行……识。厌离了，就会离贪；离贪了，就会解脱；解脱了，就会产生‘已经解脱’的智慧，了知：‘我的生死轮回已尽，清净的修行（梵行）已经确立，应该做的事情已经完成，不会再有下一世的生命了。’”

二三 世尊说完这番话后，五位比丘心生欢喜，信受奉行世尊所说的话。就在世尊说这教法的时候，五位比丘的心，因无所执取而从各种烦恼（漏）中解脱出来。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.6 Upayavagga 封滞品 (SN 22.53-62)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.6.8 Mahālisutta 摩诃利 (SN 22.60)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Mahālisuttaṃ

60. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho mahāli licchavi yena bhagavā tenupasaṅkami …pe… ekamantaṃ nisinno kho mahāli licchavi bhagavantaṃ etadavoca –

“Pūraṇo, bhante, kassapo evamāha – ‘natthi hetu natthi paccayo sattānaṃ saṃkilesāya; ahetū appaccayā sattā saṃkilissanti. Natthi hetu natthi paccayo sattānaṃ visuddhiyā; ahetū appaccayā sattā visujjhantī’ti. Idha, bhagavā kimāhā”ti?

“Atthi, mahāli, hetu atthi paccayo sattānaṃ saṃkilesāya; sahetū sappaccayā sattā saṃkilissanti. Atthi, mahāli, hetu, atthi paccayo sattānaṃ visuddhiyā; sahetū sappaccayā sattā visujjhantī”ti.

“Katamo pana, bhante, hetu katamo paccayo sattānaṃ saṃkilesāya; kathaṃ sahetū sappaccayā sattā saṃkilissantī”ti?

“Rūpañca hidaṃ, mahāli, ekantadukkhaṃ abhavissa dukkhānupatitaṃ dukkhāvakkantaṃ anavakkantaṃ sukhena, nayidaṃ sattā rūpasmiṃ sārajjeyyuṃ. Yasmā ca kho, mahāli, rūpaṃ sukhaṃ sukhānupatitaṃ sukhāvakkantaṃ anavakkantaṃ dukkhena, tasmā sattā rūpasmiṃ sārajjanti; sārāgā saṃyujjanti; saṃyogā saṃkilissanti. Ayaṃ kho, mahāli, hetu, ayaṃ paccayo sattānaṃ saṃkilesāya; evaṃ sahetū sappaccayā sattā saṃkilissanti.

“Vedanā ca hidaṃ, mahāli, ekantadukkhā abhavissa dukkhānupatitā dukkhāvakkantā anavakkantā sukhena, nayidaṃ sattā vedanāya sārajjeyyuṃ. Yasmā ca kho, mahāli, vedanā sukhā sukhānupatitā sukhāvakkantā anavakkantā dukkhena, tasmā sattā vedanāya sārajjanti; sārāgā saṃyujjanti; saṃyogā saṃkilissanti. Ayampi kho, mahāli, hetu, ayaṃ paccayo sattānaṃ saṃkilesāya. Evampi sahetū sappaccayā sattā saṃkilissanti.

“Saññā ca hidaṃ, mahāli…pe… saṅkhārā ca hidaṃ, mahāli, ekantadukkhā abhavissaṃsu dukkhānupatitā dukkhāvakkantā anavakkantā sukhena, nayidaṃ sattā saṅkhāresu sārajjeyyuṃ. Yasmā ca kho, mahāli, saṅkhārā sukhā sukhānupatitā sukhāvakkantā anavakkantā dukkhena, tasmā sattā saṅkhāresu sārajjanti; sārāgā saṃyujjanti; saṃyogā saṃkilissanti. Ayampi kho, mahāli, hetu, ayaṃ paccayo sattānaṃ saṃkilesāya. Evampi sahetū sappaccayā sattā saṃkilissanti.

“Viññāṇañca hidaṃ, mahāli, ekantadukkhaṃ abhavissa dukkhānupatitaṃ dukkhāvakkantaṃ anavakkantaṃ sukhena, nayidaṃ sattā viññāṇasmiṃ sārajjeyyuṃ. Yasmā ca kho, mahāli, viññāṇaṃ sukhaṃ sukhānupatitaṃ sukhāvakkantaṃ anavakkantaṃ dukkhena, tasmā sattā viññāṇasmiṃ sārajjanti; sārāgā saṃyujjanti; saṃyogā saṃkilissanti. Ayampi kho, mahāli, hetu ayaṃ paccayo sattānaṃ saṃkilesāya. Evampi sahetū sappaccayā sattā saṃkilissantī”ti.

“Katamo pana, bhante, hetu katamo paccayo sattānaṃ visuddhiyā; kathaṃ sahetū sappaccayā sattā visujjhantī”ti? “Rūpañca hidaṃ, mahāli, ekantasukhaṃ abhavissa sukhānupatitaṃ sukhāvakkantaṃ anavakkantaṃ dukkhena, nayidaṃ sattā rūpasmiṃ nibbindeyyuṃ. Yasmā ca kho, mahāli, rūpaṃ dukkhaṃ dukkhānupatitaṃ dukkhāvakkantaṃ anavakkantaṃ sukhena, tasmā sattā rūpasmiṃ nibbindanti; nibbindaṃ virajjanti; virāgā visujjhanti. Ayaṃ kho, mahāli, hetu, ayaṃ paccayo, sattānaṃ visuddhiyā. Evaṃ sahetū sappaccayā sattā visujjhanti”.

“Vedanā ca hidaṃ, mahāli, ekantasukhā abhavissa…pe… saññā ca hidaṃ, mahāli…pe… saṅkhārā ca hidaṃ, mahāli, ekantasukhā abhavissaṃsu…pe… viññāṇañca hidaṃ, mahāli, ekantasukhaṃ abhavissa sukhānupatitaṃ sukhāvakkantaṃ anavakkantaṃ dukkhena, nayidaṃ sattā viññāṇasmiṃ nibbindeyyuṃ. Yasmā ca kho, mahāli, viññāṇaṃ dukkhaṃ dukkhānupatitaṃ dukkhāvakkantaṃ anavakkantaṃ sukhena, tasmā sattā viññāṇasmiṃ nibbindanti; nibbindaṃ virajjanti; virāgā visujjhanti. Ayaṃ kho, mahāli, hetu, ayaṃ paccayo, sattānaṃ visuddhiyā. Evampi sahetū sappaccayā sattā visujjhantī”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［六〇］ 第八 摩诃利

一 我是这样听说的。那时，世尊住在毗舍离城大林中的重阁讲堂。

二 那时，离车族的摩诃利来到世尊的住处……等等……坐在一边的离车族摩诃利对世尊说：

三 “大德！富兰那·迦叶是这样说的：‘没有原因、没有条件导致众生杂染。众生杂染是无因、无缘的。没有原因、没有条件导致众生清净。众生清净是无因、无缘的。’世尊！您对此怎么说呢？”

四 “摩诃利！有原因、有条件导致众生杂染。众生杂染是有因、有缘的。摩诃利！有原因、有条件导致众生清净。众生清净是有因、有缘的。”

五 “大德！是什么原因、什么条件导致众生杂染呢？有何因、何缘，导致众生杂染呢？”

六 “摩诃利！如果这个色，完全是苦的，伴随着苦，被苦所渗透而不被乐所渗透，那么众生就不会对这个色产生染着。摩诃利！然而，正因为色是乐的，伴随着乐，被乐所渗透而不被苦所渗透，所以众生对色产生染着；因为染着，就被束缚；因为束缚，就导致杂染。

摩诃利！这就是导致众生杂染的原因和条件。就这样，众生因为有因有缘而杂染。

七 摩诃利！如果这个受完全是苦的，伴随着苦，被苦所渗透而不被乐所渗透，那么众生就不会对这个受产生染着。摩诃利！然而，正因为受是乐的，伴随着乐，被乐所渗透而不被苦所渗透，所以众生对受产生染着；因为染着，就被束缚；因为束缚，就导致杂染。

摩诃利！这也是导致众生杂染的原因和条件。就这样，众生因为有因有缘而杂染。

八 摩诃利！如果这个想……

九 摩诃利！如果这个行完全是苦的，伴随着苦，被苦所渗透而不被乐所渗透，那么众生就不会对这个行产生染着。摩诃利！然而，正因为行是乐的，伴随着乐，被乐所渗透而不被苦所渗透，所以众生对行产生染着；因为染着，就被束缚；因为束缚，就导致杂染。

摩诃利！这也是导致众生杂染的原因和条件。就这样，众生因为有因有缘而杂染。

一〇 摩诃利！如果这个识完全是苦的，伴随着苦，被苦所渗透而不被乐所渗透，那么众生就不会对这个识产生染着。摩诃利！然而，正因为识是乐的，伴随着乐，被乐所渗透而不被苦所渗透，所以众生对识产生染着；因为染着，就被束缚；因为束缚，就导致杂染。

摩诃利！这也是导致众生杂染的原因和条件。就这样，众生因为有因有缘而杂染。”

一一 “大德！那么，是什么原因、什么条件导致众生清净呢？有何因、何缘，导致众生清净呢？”

一二 “摩诃利！如果这个色完全是乐的，伴随着乐，被乐所渗透而不被苦所渗透，那么众生就不会对这个色产生厌离。摩诃利！然而，正因为色是苦的，伴随着苦，被苦所渗透而不被乐所渗透，所以众生对色产生厌离；因为厌离，就离贪；因为离贪，就得以清净。

摩诃利！这就是导致众生清净的原因和条件。就这样，众生因为有因有缘而清净。

一三 摩诃利！如果这个受……

一四 想……［行］……

一五 如果这个识完全是乐的，伴随着乐，被乐所渗透而不被苦所渗透，那么众生就不会对这个识产生厌离。摩诃利！然而，正因为识是苦的，伴随着苦，被苦所渗透而不被乐所渗透，所以众生对识产生厌离；因为厌离识，就离贪；因为离贪，就得以清净。

一六 摩诃利！这就是导致众生清净的原因和条件。就这样，众生因为有因有缘而清净。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.1.23 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.6 Upayavagga 封滞品 (SN 22.53-62)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.6.9 Ādittasutta 炽燃 (SN 22.61)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Ādittasuttaṃ

炽燃经

61. Sāvatthinidānaṃ.

［一、五蕴燃烧 ➥］

［那时，世尊］在舍卫城说法，有此因缘。

“Rūpaṃ, bhikkhave, ādittaṃ,

“比丘们！⓵ 色已被燃烧；

vedanā ādittā,

⓶ 受已被燃烧；

saññā ādittā,

⓷ 想已被燃烧；

saṅkhārā ādittā,

⓸ 行已被燃烧；

viññāṇaṃ ādittaṃ.

⓹ 识已被燃烧。

Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako

［二、厌离五蕴 ➥］

如此观察（而生起智慧），比丘们！已听闻（佛法）的圣弟子——

rūpasmimpi nibbindati,

⓵ 不但厌离色；

vedanāyapi…

⓶ 又厌离受；

saññāyapi…

⓷ 又厌离想；

saṅkhāresupi…

⓸ 又厌离行；

viññāṇasmimpi nibbindati.

⓹ 又厌离识。

Nibbindaṃ virajjati;

［三、证解脱智 ➥］

因厌离（舍觉支）而离贪（涅槃智）；

virāgā vimuccati.

因离贪（涅槃智）而解脱（正解脱）。

Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.

在解脱的状态中，‘（心）已解脱无量’的智慧生起。

‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.

他凭智慧了知：‘生死轮回已尽，清净的修行（梵行）已经确立；应该做的事情已经完成，不会再有下一世的生命了！’”

Navamaṃ.

炽燃经 ～封滞品‧第九经终

～《蕴相应‧封滞品‧Ādittasutta 炽燃经》(SN 22.61)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.2.21 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.6 Upayavagga 封滞品 (SN 22.53-62)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.6.10 Niruttipathasutta 言路 (SN 22.62)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Niruttipathasuttaṃ

言路经

☆ 五蕴的三种语意表达（ Tayo niruttipathā ） ➾

言路（ Niruttipathā ）翻译为语法的、语意表达的方式。

① 过去五蕴——有‘曾经存在过’、无‘现在存在’、无‘将要存在’；

② 未生五蕴——有‘将要存在’、无‘曾经存在过’、无‘现在存在’；

③ 已生五蕴——有‘现在存在’、无‘曾经存在过’、无‘将要存在’。

☆ 语言学十二时态句型（举例：用餐） ➾

① 现在式：我每天都用餐。

② 过去式：我昨天用了餐。

③ 未来式：我明天会用餐。

④ 现在进行式：我正在用餐。

⑤ 过去进行式：我昨晚来的时候正在用餐。

⑥ 未来进行式：我明天晚上来的时候会正在用餐。

⑦ 现在完成式：我已经用过餐了。

⑧ 过去完成式：我昨晚来之前已经用过餐了。

⑨ 未来完成式：我明天晚上来之前将会用过餐。

⑩ 现在完成进行式：我一直都在用餐。

⑪ 过去完成进行式：昨晚他来的时候我一直都在用餐。

⑫ 未来完成进行式：他明天晚上来的时候我将会用餐一段时间了。

62. Sāvatthinidānaṃ.

〈壹、前言 ➲〉

［那时，世尊］在舍卫城说法，有此因缘。

“Tayome, bhikkhave, niruttipathā

〈贰、三种语法 ➲〉

（那时，世尊说：）“比丘们！有这三种语言的表达方式——

adhivacanapathā paññattipathā asaṅkiṇṇā

即比喻指称的表达方式、概念定义的表达方式，它们是不相混淆的，

asaṅkiṇṇapubbā,

过去不曾混淆；

na saṅkīyanti,

现在不会混淆；

na saṅkīyissanti,

未来也不会混淆；

appaṭikuṭṭhā samaṇehi brāhmaṇehi viññūhi.

并且不被有智慧的沙门、婆罗门所责难。

Katame tayo?

是哪三种呢？

Yaṃ, bhikkhave, rūpaṃ atītaṃ niruddhaṃ vipariṇataṃ

［一、过去五蕴 ➥］

﹙➊ 过去色蕴 ☙﹚

比丘们！凡是关于物质（色），那已经过去、已经息灭、已经变易的事物——

‘ahosī’ti tassa saṅkhā,

就用‘它曾经是’（过去式）来计数它，

‘ahosī’ti tassa samaññā,

用‘它曾经是’（过去式）来称呼它，

‘ahosī’ti tassa paññatti;

用‘它曾经是’（过去式）来定义和描述它；

na tassa saṅkhā ‘atthī’ti,

不用‘它是’（现在式）来计数它，

na tassa saṅkhā ‘bhavissatī’”ti.

不用‘它将是’（未来式）来计数它。

“Yā vedanā atītā niruddhā vipariṇatā

﹙➋ 过去受蕴 ☙﹚

凡是关于感受（受），那已经过去、已经息灭、已经变易的事物——

‘ahosī’ti tassā saṅkhā,

就用‘它曾经是’（过去式）来计数它，

‘ahosī’ti tassā samaññā,

用‘它曾经是’（过去式）来称呼它，

‘ahosī’ti tassā paññatti;

用‘它曾经是’（过去式）来定义和描述它；

na tassā saṅkhā ‘atthī’ti,

不用‘它是’（现在式）来计数它，

na tassā saṅkhā ‘bhavissatī’”ti.

不用‘它将是’（未来式）来计数它。

“Yā saññā…

﹙➌ 过去想蕴 ☙﹚

凡是关于想法（想），那已经过去、已经息灭、已经变易的事物——

就用‘它曾经是’（过去式）来计数它，

用‘它曾经是’（过去式）来称呼它，

用‘它曾经是’（过去式）来定义和描述它；

不用‘它是’（现在式）来计数它，

不用‘它将是’（未来式）来计数它。

ye saṅkhārā atītā niruddhā vipariṇatā

﹙➍ 过去行蕴 ☙﹚

凡是关于意志行为（行），那已经过去、已经息灭、已经变易的各种行为——

‘ahesun’ti tesaṃ saṅkhā,

就用‘它们曾经是’（过去式复数）来计数它们，

‘ahesun’ti tesaṃ samaññā,

用‘它们曾经是’（过去式复数）来称呼它们，

‘ahesun’ti tesaṃ paññatti;

用‘它们曾经是’（过去式复数）来定义和描述它们；

na tesaṃ saṅkhā ‘atthī’ti,

不用‘它们是’（现在式复数）来计数它们，

na tesaṃ saṅkhā ‘bhavissantī’”ti.

不用‘它们将是’（未来式复数）来计数它们。

“Yaṃ viññāṇaṃ atītaṃ niruddhaṃ vipariṇataṃ,

﹙➎ 过去识蕴 ☙﹚

凡是关于认知（识），那已经过去、已经息灭、已经变易的有关现象——

‘ahosī’ti tassa saṅkhā,

就用‘它曾经是’（过去式）来计数它，

‘ahosī’ti tassa samaññā,

用‘它曾经是’（过去式）来称呼它，

‘ahosī’ti tassa paññatti;

用‘它曾经是’（过去式）来定义和描述它；

na tassa saṅkhā ‘atthī’ti,

不用‘它是’（现在式）来计数它，

na tassa saṅkhā ‘bhavissatī’”ti.

不用‘它将是’（未来式）来计数它。

“Yaṃ, bhikkhave, rūpaṃ ajātaṃ apātubhūtaṃ,

［二、未生五蕴 ➥］

﹙➀ 未生色蕴 ☙﹚

比丘们！凡是关于物质（色），那尚未发生、尚未出现的事物——

‘bhavissatī’ti tassa saṅkhā,

就用‘它将是’（未来式）来计数它，

‘bhavissatī’ti tassa samaññā,

用‘它将是’（未来式）来称呼它，

‘bhavissatī’ti tassa paññatti;

用‘它将是’（未来式）来定义和描述它；

na tassa saṅkhā ‘atthī’ti,

不用‘它是’（现在式）来计数它，

na tassa saṅkhā ‘ahosī’”ti.

不用‘它曾经是’（过去式）来计数它。

“Yā vedanā ajātā apātubhūtā,

﹙➁ 未生受蕴 ☙﹚

凡是关于感受（受），那尚未发生、尚未出现的事物——

‘bhavissatī’ti tassā saṅkhā,

就用‘它将是’（未来式）来计数它，

‘bhavissatī’ti tassā samaññā,

用‘它将是’（未来式）来称呼它，

‘bhavissatī’ti tassā paññatti;

用‘它将是’（未来式）来定义和描述它；

na tassā saṅkhā ‘atthī’ti,

不用‘它是’（现在式）来计数它，

na tassā saṅkhā ‘ahosī’”ti.

不用‘它曾经是’（过去式）来计数它。

“Yā saññā…

﹙➂ 未生想蕴 ☙﹚

凡是关于想法（想），那尚未发生、尚未出现的事物——

就用‘它将是’（未来式）来计数它，

用‘它将是’（未来式）来称呼它，

用‘它将是’（未来式）来定义和描述它；

不用‘它是’（现在式）来计数它，

不用‘它曾经是’（过去式）来计数它。

ye saṅkhārā ajātā apātubhūtā,

﹙➃ 未生行蕴 ☙﹚

凡是关于意志行为（行），那尚未发生、尚未出现的各种行为——

‘bhavissantī’ti tesaṃ saṅkhā,

就用‘它们将是’（未来式复数）来计数它们，

‘bhavissantī’ti tesaṃ samaññā,

用‘它们将是’（未来式复数）来称呼它们，

‘bhavissantī’ti tesaṃ paññatti;

用‘它们将是’（未来式复数）来定义和描述它们；

na tesaṃ saṅkhā ‘atthī’ti,

不用‘它们是’（现在式复数）来计数它们，

na tesaṃ saṅkhā ‘ahesun’”ti.

不用‘它们曾经是’（过去式复数）来计数它们。

“Yaṃ viññāṇaṃ ajātaṃ apātubhūtaṃ,

﹙➄ 未生识蕴 ☙﹚

凡是关于认知（识），那尚未发生、尚未出现的有关现象——

‘bhavissatī’ti tassa saṅkhā,

就用‘它将是’（未来式）来计数它，

‘bhavissatī’ti tassa samaññā,

用‘它将是’（未来式）来称呼它，

‘bhavissatī’ti tassa paññatti;

用‘它将是’（未来式）来定义和描述它；

na tassa saṅkhā ‘atthī’ti,

不用‘它是’（现在式）来计数它，

na tassa saṅkhā ‘ahosī’”ti.

不用‘它曾经是’（过去式）来计数它。

“Yaṃ, bhikkhave, rūpaṃ jātaṃ pātubhūtaṃ,

［三、已生五蕴 ➥］

﹙⓵ 已生色蕴 ☙﹚

比丘们！凡是关于物质（色），那已经发生、已经出现的事物——

‘atthī’ti tassa saṅkhā,

就用‘它是’（现在式）来计数它，

‘atthī’ti tassa samaññā,

用‘它是’（现在式）来称呼它，

‘atthī’ti tassa paññatti;

用‘它是’（现在式）来定义和描述它；

na tassa saṅkhā ‘ahosī’ti,

不用‘它曾经是’（过去式）来计数它，

na tassa saṅkhā ‘bhavissatī’”ti.

不用‘它将是’（未来式）来计数它。

“Yā vedanā jātā pātubhūtā,

﹙⓶ 已生受蕴 ☙﹚

凡是关于感受（受），那已经发生、已经出现的事物——

‘atthī’ti tassā saṅkhā,

就用‘它是’（现在式）来计数它，

‘atthī’ti tassā samaññā,

用‘它是’（现在式）来称呼它，

‘atthī’ti tassā paññatti;

用‘它是’（现在式）来定义和描述它；

na tassā saṅkhā ‘ahosī’ti,

不用‘它曾经是’（过去式）来计数它，

na tassā saṅkhā ‘bhavissatī’”ti.

不用‘它将是’（未来式）来计数它。

“Yā saññā…

﹙⓷ 已生想蕴 ☙﹚

凡是关于想法（想），那已经发生、已经出现的事物——

就用‘它是’（现在式）来计数它，

用‘它是’（现在式）来称呼它，

用‘它是’（现在式）来定义和描述它；

不用‘它曾经是’（过去式）来计数它，

不用‘它将是’（未来式）来计数它。

ye saṅkhārā jātā pātubhūtā,

﹙⓸ 已生行蕴 ☙﹚

凡是关于意志行为（行），那已经发生、已经出现的各种行为——

‘atthī’ti tesaṃ saṅkhā,

就用‘它们是’（现在式复数）来计数它们，

‘atthī’ti tesaṃ samaññā,

用‘它们是’（现在式复数）来称呼它们，

‘atthī’ti tesaṃ paññatti;

用‘它们是’（现在式复数）来定义和描述它们；

na tesaṃ saṅkhā ‘ahesun’ti,

不用‘它们曾经是’（过去式复数）来计数它们，

na tesaṃ saṅkhā, ‘bhavissantī’”ti.

不用‘它们将是’（未来式复数）来计数它们。

“Yaṃ viññāṇaṃ jātaṃ pātubhūtaṃ,

﹙⓹ 已生识蕴 ☙﹚

凡是关于认知（识），那已经发生、已经出现的有关现象——

‘atthī’ti tassa saṅkhā,

就用‘它是’（现在式）来计数它，

‘atthī’ti tassa samaññā,

用‘它是’（现在式）来称呼它，

‘atthī’ti tassa paññatti;

用‘它是’（现在式）来定义和描述它；

na tassa saṅkhā ‘ahosī’ti,

不用‘它曾经是’（过去式）来计数它，

na tassa saṅkhā ‘bhavissatī’”ti.

不用‘它将是’（未来式）来计数它。

“Ime kho, bhikkhave, tayo niruttipathā

〈叁、结语 ➲〉

以上，比丘们！是这三种语言的表达方式——

adhivacanapathā paññattipathā asaṅkiṇṇā

即比喻指称的表达方式、概念定义的表达方式，它们是不相混淆的，

asaṅkiṇṇapubbā,

过去不曾混淆；

na saṅkīyanti,

现在不会混淆；

na saṅkīyissanti,

未来也不会混淆；

appaṭikuṭṭhā samaṇehi brāhmaṇehi viññūhi.

并且不被有智慧的沙门、婆罗门所责难。

Yepi te, bhikkhave, ahesuṃ ukkalā vassabhaññā [okkalā vayabhiññā (ma. ni. 3.343)]

另外，比丘们！过去曾有——（称为奴隶、运搬者的）郁迦罗、瓦沙槃若等人，

ahetukavādā akiriyavādā natthikavādā,

他们是（怀疑主义的）无因论者、（认为业无果报的）无所作论者、（虚无主义的）断灭论者；

tepime tayo niruttipathe

然而，即使是他们，对于这三种语言的表达方式——

adhivacanapathe paññattipathe

即比喻指称的表达方式、概念定义的表达方式，

na garahitabbaṃ nappaṭikkositabbaṃ amaññiṃsu.

也认为不应加以谴责、不应加以非难。

Taṃ kissa hetu?

这是什么原因呢？

Nindāghaṭṭanabyārosaupārambhabhayā”ti [nindābyārosaupārambhabhayāti (sī. syā. kaṃ. pī.) ma. ni. 3.343].

因为他们害怕受到指责、冒犯、愤怒和斥责啊！”

言路经 ～封滞品‧第十经终

～《蕴相应‧封滞品‧Niruttipathasutta 言路经》(SN 22.62)

Upayavaggo chaṭṭho.

封滞品 ～蕴相应‧第六品终

Tassuddānaṃ –

此品（十经）要点概括如下：

Upayo bījaṃ udānaṃ,

（一）封滞、（二）种子、（三）自说语，

upādānaparivattaṃ;

（四）五取蕴的四谛三转；

Sattaṭṭhānañca sambuddho,

（五）七处、（六）等觉者，

pañcamahāli ādittā.

（七）无我相（对五比丘说）、（八）摩诃利、（九）炽燃。

Vaggo niruttipathena cāti.

（十）言路。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.7 Arahantavagga 阿罗汉品 (SN 22.63-72)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.7.1 Upādiyamānasutta 取 (SN 22.63)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Arahantavaggo

1. Upādiyamānasuttaṃ

63. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti. “Upādiyamāno kho, bhikkhu, baddho mārassa; anupādiyamāno mutto pāpimato”ti. “Aññātaṃ bhagavā, aññātaṃ sugatā”ti.

“Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsī”ti? “Rūpaṃ kho, bhante, upādiyamāno baddho mārassa; anupādiyamāno mutto pāpimato. Vedanaṃ upādiyamāno baddho mārassa; anupādiyamāno mutto pāpimato. Saññaṃ… saṅkhāre … viññāṇaṃ upādiyamāno baddho mārassa; anupādiyamāno mutto pāpimato. Imassa khvāhaṃ, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti.

“Sādhu sādhu, bhikkhu! Sādhu kho tvaṃ, bhikkhu, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsi. Rūpaṃ kho, bhikkhu, upādiyamāno baddho mārassa; anupādiyamāno mutto pāpimato. Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ upādiyamāno baddho mārassa; anupādiyamāno mutto pāpimato. Imassa kho, bhikkhu, mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti.

Atha kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho so bhikkhu eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. “Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi. Aññataro ca pana so bhikkhu arahataṃ ahosīti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第二 阿罗汉品

［六三］ 第一 执取

一 ［那时，世尊］在舍卫城说法，有此因缘。

二 那时，有一位比丘来到世尊的住处。到了之后，顶礼世尊，坐在一边。

三 坐在一边的这位比丘对世尊说：

“大德世尊！请您为我简略地说一下法要吧。我愿听闻世尊的法后，能独自静处、不放逸、精勤、专心致志地安住修行。”

四 “比丘！执取的时候，就被魔所束缚；不执取的时候，就从魔王波旬那里解脱。”

“世尊！我明白了，善逝！我明白了。”

五 “比丘！那么，对于我简略所说的法义，你是如何详细理解的呢？”

六 “大德！执取色的时候，就被魔所束缚；不执取的时候，就从魔王波旬那里解脱。执取受的时候，就被魔所束缚；不执取的时候，就从魔王波旬那里解脱。执取想……行……识的时候，就被魔所束缚；不执取的时候，就从魔王波旬那里解脱。

大德！我就是这样详细理解世尊所简略说的法义的。”

七 “好！好！比丘！你很好地详细理解了我所简略说的法义。比丘！执取色的时候，就被魔所束缚；不执取的时候，就从魔王波旬那里解脱。执取受……想……行……识的时候，就被魔所束缚；不执取的时候，就从魔王波旬那里解脱。

比丘！对于我所简略说的法义，就应该这样详细地去理解。”

八 那时，那位比丘欢喜、随喜世尊所说的话。就从座位上起来，顶礼世尊，向右绕行后离去。

九 那时，那位比丘独自静处、不放逸、精勤、专心致志地安住修行，不久之后——为了那个目标，善家子弟正确地从家庭出家，过上无家的生活——就在现世自己证知、亲证、成就并安住于无上的梵行终极目标。他证知：“生死轮回已尽，清净的修行（梵行）已经确立，应该做的事情已经完成，不会再有下一世的生命了。”

十 那位比丘成为了阿罗汉中的一员。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.7 Arahantavagga 阿罗汉品 (SN 22.63-72)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.7.2 Maññamānasutta 思量 (SN 22.64)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Maññamānasuttaṃ

64. Sāvatthinidānaṃ. Atha kho aññataro bhikkhu…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu…pe… ātāpī pahitatto vihareyyan”ti. “Maññamāno kho, bhikkhu, baddho mārassa; amaññamāno mutto pāpimato”ti. “Aññātaṃ bhagavā, aññātaṃ sugatā”ti.

“Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsī”ti? “Rūpaṃ kho, bhante, maññamāno baddho mārassa; amaññamāno mutto pāpimato. Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ maññamāno baddho mārassa; amaññamāno mutto pāpimato. Imassa khvāhaṃ, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti.

“Sādhu sādhu, bhikkhu! Sādhu kho tvaṃ, bhikkhu, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsi. Rūpaṃ kho, bhikkhu, maññamāno baddho mārassa; amaññamāno mutto pāpimato. Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ maññamāno baddho mārassa; amaññamāno mutto pāpimato. Imassa kho, bhikkhu, mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti…pe… aññataro ca pana so bhikkhu arahataṃ ahosīti. Dutiyaṃ.

☸---------------------------------------------------------------------

［六四］ 第二 思量

一～二 ［那时，世尊］在舍卫城说法，有此因缘。

三 坐在一边的这位比丘对世尊说：

“大德世尊！请您为我简略地说一下法要吧……等等……专心致志地安住修行。”

四 “比丘！思量的时候，就被魔所束缚；不思量的时候，就从魔王波旬那里解脱。”

“世尊！我明白了，善逝！我明白了。”

五 “比丘！那么，对于我简略所说的法义，你是如何详细理解的呢？”

六 “大德！思量色的时候，就被魔所束缚；不思量的时候，就从魔王波旬那里解脱。思量受……想……行……识的时候，就被魔所束缚；不思量的时候，就从魔王波旬那里解脱。

大德！我就是这样详细理解世尊所简略说的法义的。”

七 “好！好！比丘！你很好地详细理解了我所简略说的法义。比丘！思量色的时候，就被魔所束缚；不思量的时候，就从魔王波旬那里解脱。思量受……想……行……识的时候，就被魔所束缚；不思量的时候，就从魔王波旬那里解脱。

比丘！对于我所简略说的法义，就应该这样详细地去观察。”

八～九 ……等等……那位比丘成为了阿罗汉中的一员。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.7 Arahantavagga 阿罗汉品 (SN 22.63-72)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.7.3 Abhinandamānasutta 欢喜 (SN 22.65)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Abhinandamānasuttaṃ

65. Sāvatthinidānaṃ. Atha kho aññataro bhikkhu…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “sādhu me, bhante, bhagavā saṃkhittena…pe… pahitatto vihareyyan”ti. “Abhinandamāno kho, bhikkhu, baddho mārassa; anabhinandamāno mutto pāpimato”ti. “Aññātaṃ bhagavā, aññātaṃ sugatā”ti.

“Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsī”ti? “Rūpaṃ kho, bhante, abhinandamāno baddho mārassa; anabhinandamāno mutto pāpimato. Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ abhinandamāno baddho mārassa; anabhinandamāno mutto pāpimato. Imassa khvāhaṃ, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti.

“Sādhu sādhu, bhikkhu! Sādhu kho tvaṃ, bhikkhu, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsi. Rūpaṃ kho, bhikkhu, abhinandamāno baddho mārassa; anabhinandamāno mutto pāpimato. Vedanaṃ… saññaṃ… saṅkhāre … viññāṇaṃ abhinandamāno baddho mārassa; anabhinandamāno mutto pāpimato. Imassa kho, bhikkhu, mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti…pe… aññataro ca pana so bhikkhu arahataṃ ahosīti. Tatiyaṃ.

☸---------------------------------------------------------------------

［六五］ 第三 欢喜

一～二 ［那时，世尊］在舍卫城说法，有此因缘。

三 坐在一边的这位比丘对世尊说：

“大德世尊！请您为我简略地说一下法要吧……等等……专心致志地安住修行。”

四 “比丘！欢喜的时候，就被魔所束缚；不欢喜的时候，就从魔王波旬那里解脱。”

“世尊！我明白了，善逝！我明白了。”

五 “比丘！那么，对于我简略所说的法义，你是如何详细理解的呢？”

六 “大德！欢喜色的时候，就被魔所束缚；不欢喜的时候，就从魔王波旬那里解脱。欢喜受……想……行……识的时候，就被魔所束缚；不欢喜的时候，就从魔王波旬那里解脱。

大德！我就是这样详细理解世尊所简略说的法义的。”

七 “好！好！比丘！你很好地详细理解了我所简略说的法义。比丘！欢喜色的时候，就被魔所束缚；不欢喜的时候，就从魔王波旬那里解脱。欢喜受……想……行……识的时候，就被魔所束缚；不欢喜的时候，就从魔王波旬那里解脱。

比丘！对于我所简略说的法义，就应该这样详细地去劝导。”

八～九 ……等等……那位比丘成为了阿罗汉中的一员。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.7 Arahantavagga 阿罗汉品 (SN 22.63-72)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.7.4 Aniccasutta 无常 (SN 22.66)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Aniccasuttaṃ

66. Sāvatthinidānaṃ. Atha kho aññataro bhikkhu…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu…pe… ātāpī pahitatto vihareyyan”ti. “Yaṃ kho, bhikkhu, aniccaṃ; tatra te chando pahātabbo”ti. “Aññātaṃ bhagavā; aññātaṃ sugatā”ti.

“Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsī”ti? “Rūpaṃ kho, bhante, aniccaṃ; tatra me chando pahātabbo. Vedanā… saññā… saṅkhārā… viññāṇaṃ aniccaṃ; tatra me chando pahātabbo. Imassa khvāhaṃ, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti.

“Sādhu sādhu, bhikkhu! Sādhu kho tvaṃ, bhikkhu, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsi. Rūpaṃ kho, bhikkhu, aniccaṃ; tatra te chando pahātabbo. Vedanā aniccā… saññā… saṅkhārā… viññāṇaṃ aniccaṃ; tatra kho te chando pahātabbo. Imassa kho, bhikkhu, mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti…pe… aññataro ca pana so bhikkhu arahataṃ ahosīti. Catutthaṃ.

☸---------------------------------------------------------------------

［六六］ 第四 无常

一～三 ［那时，世尊］在舍卫城。坐在一边的那个比丘，对世尊说：

“大德世尊！请您为我简略地说法……乃至……我好能热忱、精勤地安住修行。”

四 “比丘！对于无常的事物，你应该断除欲求。”

“世尊！我明白了，善逝！我明白了。”

五 “比丘！你如何详细理解我简略所说的含义呢？”

六 “大德！色是无常的。我应该断除对它的欲求；受……想……行……识是无常的，我应该断除对它的欲求。

大德！我就是这样详细理解世尊简略所说的含义的。”

七 “很好，很好，比丘！你很好地详细理解了我简略所说的含义。比丘！色是无常的；你应该断除对它的欲求。受是无常的……想……行……识是无常的；你应该断除对它的欲求。

比丘！对于我简略所说的含义，就应该这样详细地去理解。”

八～九 ……乃至……那位比丘成为了阿罗汉之一。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.7 Arahantavagga 阿罗汉品 (SN 22.63-72)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.7.5 Dukkhasutta 苦 (SN 22.67)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Dukkhasuttaṃ

67. Sāvatthinidānaṃ. Atha kho aññataro bhikkhu…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu…pe… ātāpī pahitatto vihareyyan”ti. “Yaṃ kho, bhikkhu, dukkhaṃ; tatra te chando pahātabbo”ti. “Aññātaṃ bhagavā; aññātaṃ sugatā”ti.

“Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsī”ti? “Rūpaṃ kho, bhante, dukkhaṃ; tatra me chando pahātabbo. Vedanā… saññā… saṅkhārā… viññāṇaṃ dukkhaṃ; tatra me chando pahātabbo. Imassa khvāhaṃ, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti.

“Sādhu sādhu, bhikkhu! Sādhu kho tvaṃ, bhikkhu, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsi. Rūpaṃ kho bhikkhu, dukkhaṃ; tatra te chando pahātabbo. Vedanā… saññā… saṅkhārā… viññāṇaṃ dukkhaṃ; tatra te chando pahātabbo. Imassa kho, bhikkhu, mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti…pe… aññataro ca pana so bhikkhu arahataṃ ahosīti. Pañcamaṃ.

☸---------------------------------------------------------------------

［六七］ 第五 苦

一～三 ［那时，世尊］在舍卫城。坐在一边的那个比丘，对世尊说：

“大德世尊！请您为我简略地说法要……乃至……我好能精勤地安住修行。”

四 “比丘！对于苦的事物，你应该断除欲求。”

“世尊！我明白了，善逝！我明白了。”

五 “比丘！你如何详细理解我简略所说的含义呢？”

六 “大德！色是苦的。我应该断除对它的欲求；受……想……行……识是苦的，我应该断除对它的欲求。

大德！我就是这样详细理解世尊简略所说的含义的。”

七 “很好，很好，比丘！你很好地详细理解了我简略所说的含义。比丘！色是苦的。你应该断除对它的欲求；受……想……行……识是苦的，你应该断除对它的欲求。

比丘！对于我简略所说的含义，就应该这样详细地去理解。”

八～九 ……乃至……那位比丘成为了阿罗汉之一。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.7 Arahantavagga 阿罗汉品 (SN 22.63-72)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.7.6 Anattasutta 无我 (SN 22.68)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Anattasuttaṃ

68. Sāvatthinidānaṃ. Atha kho aññataro bhikkhu…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu…pe… ātāpī pahitatto vihareyyan”ti. “Yo kho, bhikkhu, anattā; tatra te chando pahātabbo”ti. “Aññātaṃ, bhagavā; aññātaṃ, sugatā”ti.

“Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsī”ti? “Rūpaṃ kho, bhante, anattā; tatra me chando pahātabbo. Vedanā… saññā… saṅkhārā… viññāṇaṃ anattā; tatra me chando pahātabbo. Imassa khvāhaṃ, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti.

“Sādhu sādhu, bhikkhu! Sādhu kho tvaṃ, bhikkhu, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsi. Rūpaṃ kho, bhikkhu, anattā; tatra te chando pahātabbo. Vedanā… saññā… saṅkhārā… viññāṇaṃ anattā; tatra te chando pahātabbo. Imassa kho, bhikkhu, mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti…pe… aññataro ca pana so bhikkhu arahataṃ ahosīti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［六八］ 第六 无我

一～三 ［那时，世尊］在舍卫城。坐在一边的那个比丘，对世尊说：

“大德世尊！请您为我简略地说法要……乃至……我好能精勤地安住修行。”

四 “比丘！对于无我的事物，你应该断除欲求。”

“世尊！我明白了！善逝！我明白了。”

五 “比丘！你如何详细理解我简略所说的含义呢？”

六 “大德！色是无我的。我应该断除对它的欲求；受……想……行……识是无我的。我应该断除对它的欲求。

大德！我就是这样详细理解世尊简略所说的含义的。”

七 “很好，很好，比丘！你很好地详细理解了我简略所说的含义。比丘！色是无我的。你应该断除对它的欲求；受……想……行……识是无我的，你应该断除对它的欲求。

比丘！对于我简略所说的含义，就应该这样详细地去理解。”

八～九 ……乃至……那位比丘成为了阿罗汉之一。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.7 Arahantavagga 阿罗汉品 (SN 22.63-72)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.7.7 Anattaniyasutta 非我所属 (SN 22.69)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Anattaniyasuttaṃ

69. Sāvatthinidānaṃ. Atha kho aññataro bhikkhu…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu…pe… vihareyyan”ti. “Yaṃ kho, bhikkhu, anattaniyaṃ; tatra te chando pahātabbo”ti. “Aññātaṃ, bhagavā; aññātaṃ, sugatā”ti.

“Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsī”ti? “Rūpaṃ kho, bhante, anattaniyaṃ; tatra me chando pahātabbo. Vedanā… saññā… saṅkhārā… viññāṇaṃ anattaniyaṃ; tatra me chando pahātabbo. Imassa khvāhaṃ, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti.

“Sādhu sādhu, bhikkhu! Sādhu kho tvaṃ, bhikkhu, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsi. Rūpaṃ kho, bhikkhu, anattaniyaṃ; tatra te chando pahātabbo. Vedanā … saññā… saṅkhārā… viññāṇaṃ anattaniyaṃ; tatra te chando pahātabbo. Imassa kho, bhikkhu, mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti…pe… aññataro ca pana so bhikkhu arahataṃ ahosīti. Sattamaṃ.

☸---------------------------------------------------------------------

［六九］ 非我所属

一～三 ［那时，世尊］在舍卫城。坐在一边的那个比丘，对世尊说：

“大德世尊！请您为我简略地说法要……乃至……我好能精勤地安住修行。”

四 “比丘！对于不属于自我的事物，你应该断除欲求。”

“世尊！我明白了，善逝！我明白了。”

五 “比丘！你如何详细理解我简略所说的含义呢？”

六 “大德！色是不属于自我的。我应该断除对它的欲求；受……想……行……识是不属于自我的，我应该断除对它的欲求。

大德！我就是这样详细理解世尊简略所说的含义的。”

七 “很好，很好，比丘！你很好地详细理解了我简略所说的含义。比丘！色是不属于自我的，你应该断除对它的欲求；受……想……行……识是不属于自我的，你应该断除对它的欲求。

比丘！对于我简略所说的含义，就应该这样详细地去理解。”

八～九 ……乃至……那位比丘成为了阿罗汉之一。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.7 Arahantavagga 阿罗汉品 (SN 22.63-72)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.7.8 Rajanīyasaṇṭhitasutta 引生染着 (SN 22.70)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Rajanīyasaṇṭhitasuttaṃ

70. Sāvatthinidānaṃ. Atha kho aññataro bhikkhu…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā…pe… vihareyyan”ti. “Yaṃ kho, bhikkhu, rajanīyasaṇṭhitaṃ; tatra te chando pahātabbo”ti. “Aññātaṃ, bhagavā; aññātaṃ, sugatā”ti.

“Yathā kathaṃ pana tvaṃ, bhikkhu, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsī”ti? “Rūpaṃ kho, bhante, rajanīyasaṇṭhitaṃ; tatra me chando pahātabbo. Vedanā… saññā… saṅkhārā… viññāṇaṃ rajanīyasaṇṭhitaṃ; tatra me chando pahātabbo. Imassa khvāhaṃ, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti.

“Sādhu sādhu bhikkhu! Sādhu kho tvaṃ, bhikkhu, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsi. Rūpaṃ kho, bhikkhu, rajanīyasaṇṭhitaṃ; tatra te chando pahātabbo. Vedanā… saññā… saṅkhārā… viññāṇaṃ rajanīyasaṇṭhitaṃ; tatra te chando pahātabbo. Imassa kho, bhikkhu, mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti…pe… aññataro ca pana so bhikkhu arahataṃ ahosīti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［七〇］ 第八 引生染着

一～二 ［那时，世尊］在舍卫城。

三 坐在一边的那个比丘，对世尊说：

“大德！请您为我简略地说法要，我愿听闻世尊的法……乃至……我好能精勤地安住修行。”

四 “比丘！对于能引生染着的事物，你应该断除欲求。”

“世尊！我明白了，善逝！我明白了。”

五 “比丘！你如何详细理解我简略所说的含义呢？”

六 “大德！色是能引生染着的，我应该断除对它的欲求；受……想……行……识是能引生染着的，我应该断除对它的欲求。

大德！我就是这样详细理解世尊简略所说的含义的。”

七 “很好，很好，比丘！你很好地详细理解了我简略所说的含义。比丘！色是能引生染着的，你应该断除对它的欲求；受……想……行……识是能引生染着的，你应该断除对它的欲求。

比丘！对于我简略所说的含义，就应该这样详细地去理解。”

八～九 ……乃至……那位比丘成为了阿罗汉之一。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.7 Arahantavagga 阿罗汉品 (SN 22.63-72)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.7.9 Rādhasutta 罗陀 (SN 22.71)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Rādhasuttaṃ

71. Sāvatthinidānaṃ. Atha kho āyasmā rādho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca – “kathaṃ nu kho, bhante, jānato, kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti? “Yaṃ kiñci, rādha, rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ – ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati. Yā kāci vedanā… yā kāci saññā… ye keci saṅkhārā… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ…pe… yaṃ dūre santike vā, sabbaṃ viññāṇaṃ – ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati. Evaṃ kho, rādha, jānato evaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti…pe… aññataro ca panāyasmā rādho arahataṃ ahosīti. Navamaṃ.

☸---------------------------------------------------------------------

［七一］ 第九 罗陀

一 ［那时，世尊］在舍卫城。

二 那时，具寿罗陀来到世尊的住处。到了之后，顶礼世尊，坐在一边。

三 坐在一边的具寿罗陀对世尊说：

“大德！要如何知道，如何看见，才能对于这个有识之身以及外在的一切相状，灭除我慢、我所慢、以及慢的潜在倾向呢？”

四 “罗陀！对于任何色，无论是过去的、未来的、现在的、内在的、外在的、粗的、细的、低劣的、胜妙的、远的、近的，都应以正确的智慧这样如实地观察：‘这不是我的，这不是我，这不是我的自我’。

五 任何受……

六 想……

七 行……

八 任何识，无论是过去的、未来的、现在的、内在的、外在的、粗的、细的、低劣的、胜妙的、远的、近的，都应以正确的智慧这样如实地观察：‘这不是我的，这不是我，这不是我的自我’。

九 罗陀！像这样知道、像这样看见，就能对于这个有识之身以及外在的一切相状，灭除我慢、我所慢、以及慢的潜在倾向。”

一〇 ……乃至……那时具寿罗陀成为了阿罗汉之一。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.7 Arahantavagga 阿罗汉品 (SN 22.63-72)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.7.10 Surādhasutta 修罗陀 (SN 22.72)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Surādhasuttaṃ

72. Sāvatthinidānaṃ. Atha kho āyasmā surādho bhagavantaṃ etadavoca – “kathaṃ nu kho, bhante, jānato kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti, vidhā samatikkantaṃ santaṃ suvimuttan”ti? “Yaṃ kiñci, surādha, rūpaṃ atītānāgatapaccuppannaṃ…pe… yaṃ dūre santike vā, sabbaṃ rūpaṃ – ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anupādāvimutto hoti. Yā kāci vedanā… yā kāci saññā… ye keci saṅkhārā… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ – ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anupādāvimutto hoti. Evaṃ kho, surādha, jānato evaṃ passato imasmiñca saviññāṇake kāye, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhā samatikkantaṃ santaṃ suvimuttan”ti…pe… aññataro ca panāyasmā surādho arahataṃ ahosīti. Dasamaṃ.

Arahantavaggo sattamo.

Tassuddānaṃ –

Upādiyamaññamānā, athābhinandamāno ca;

Aniccaṃ dukkhaṃ anattā ca, anattanīyaṃ rajanīyasaṇṭhitaṃ;

Rādhasurādhena te dasāti.

☸---------------------------------------------------------------------

［七二］ 第十 修罗陀

一 ［那时，世尊］在舍卫城。

二～三 那时，具寿修罗陀［……乃至……］对世尊说：

“大德！要如何知道，如何看见，才能对于这个有识之身以及外在的一切相状，内心远离我慢、我所慢、慢，超越各种（虚妄）分别，寂静而完全解脱呢？”

四 “修罗陀！对于任何色，无论是过去的、未来的、现在的……乃至……远的、近的，都应以正确的智慧这样如实地看见：‘这不是我的，这不是我，这不是我的自我’，由此无执取而解脱。

五～七 任何受……想……行……

八 任何识，无论是过去的、未来的、现在的、内在的、外在的、粗的、细的、低劣的、胜妙的、远的、近的，都应以正确的智慧这样如实地看见：‘这不是我的，这不是我，这不是我的自我’，由此无执取而解脱。

九 修罗陀！像这样知道、像这样看见，就能对于这个有识之身以及外在的一切相状，内心远离我慢、我所慢、慢，超越各种（虚妄）分别，寂静而完全解脱。”

一〇 ……乃至……那时具寿修罗陀成为了阿罗汉之一。

第二 阿罗汉品 ［终］

此品之摄颂曰：

执取与思量 及随之欢喜

无常苦无我 以及非所属

引生染着状态

罗陀与修罗陀 此等共为十

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.8 Khajjanīyavagga 所食品 (SN 22.73-82)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.8.1 Assādasutta 味 (SN 22.73)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Khajjanīyavaggo

1. Assādasuttaṃ

73. Sāvatthinidānaṃ. “Assutavā, bhikkhave, puthujjano rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Vedanāya… saññāya… saṅkhārānaṃ… viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Sutavā ca kho, bhikkhave, ariyasāvako rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. Vedanā … saññāya… saṅkhārānaṃ… viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānātī”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第三 可食品

［七三］ 第一 滋味

一～二 ［那时，世尊］在舍卫城。

三 “诸比丘！未听闻（正法）的凡夫，不能如实了知色的滋味、过患及出离。

四～六 受……想……行……

七 不能如实了知识的滋味、过患及出离。

八～一二 诸比丘！听闻（正法）的圣弟子，能如实了知色……受……想……行……识的滋味、过患及出离。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.8 Khajjanīyavagga 所食品 (SN 22.73-82)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.8.2 Samudayasutta 集 (SN 22.74)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Samudayasuttaṃ

74. Sāvatthinidānaṃ. “Assutavā, bhikkhave, puthujjano rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Vedanāya… saññāya… saṅkhārānaṃ… viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Sutavā ca kho, bhikkhave, ariyasāvako rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. Vedanāya… saññāya… saṅkhārānaṃ… viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānātī”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［七四］ 第二 集起（一）

一～二 ［那时，世尊］在舍卫城。

三 “诸比丘！未听闻（正法）的凡夫，不能如实了知色的集起、灭去、滋味、过患、出离。

四～六 受……想……行……

七 不能如实了知识的集起、灭去、滋味、过患、出离。

八 诸比丘！听闻（正法）的圣弟子，能如实了知色的集起、灭去、滋味、过患、出离。

九～一一 受……想……行……

一二 能如实了知识的集起、灭去、滋味、过患、出离。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.8 Khajjanīyavagga 所食品 (SN 22.73-82)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.8.3 Dutiyasamudayasutta 集二 (SN 22.75)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Dutiyasamudayasuttaṃ

75. Sāvatthinidānaṃ. “Sutavā, bhikkhave, ariyasāvako rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. Vedanāya… saññāya… saṅkhārānaṃ… viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānātī”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

［七五］ 第三 集起（二）

一～二 ［那时，世尊］在舍卫城。

三 “诸比丘！听闻（正法）的圣弟子，能如实了知色的集起、灭去、滋味、过患、出离。

四～六 受……想……行……

七 能如实了知识的集起、灭去、滋味、过患、出离。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.8 Khajjanīyavagga 所食品 (SN 22.73-82)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.8.4 Arahantasutta 阿罗汉 (SN 22.76)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Arahantasuttaṃ

76. Sāvatthinidānaṃ. “Rūpaṃ, bhikkhave, aniccaṃ. Yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ tadanattā; yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Vedanā… saññā… saṅkhārā… viññāṇaṃ aniccaṃ. Yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ tadanattā; yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ”.

“Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi… saññāyapi… saṅkhāresupi… viññāṇasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Yāvatā, bhikkhave, sattāvāsā, yāvatā bhavaggaṃ, ete aggā, ete seṭṭhā lokasmiṃ yadidaṃ arahanto”ti.

Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

“Sukhino vata arahanto, taṇhā tesaṃ na vijjati;

Asmimāno samucchinno, mohajālaṃ padālitaṃ.

“Anejaṃ te anuppattā, cittaṃ tesaṃ anāvilaṃ;

Loke anupalittā te, brahmabhūtā anāsavā.

“Pañcakkhandhe pariññāya, satta saddhammagocarā;

Pasaṃsiyā sappurisā, puttā buddhassa orasā.

“Sattaratanasampannā, tīsu sikkhāsu sikkhitā;

Anuvicaranti mahāvīrā, pahīnabhayabheravā.

“Dasahaṅgehi sampannā, mahānāgā samāhitā;

Ete kho seṭṭhā lokasmiṃ, taṇhā tesaṃ na vijjati.

“Asekhañāṇamuppannaṃ, antimoyaṃ [antimassa (ka.)] samussayo;

Yo sāro brahmacariyassa, tasmiṃ aparapaccayā.

“Vidhāsu na vikampanti, vippamuttā punabbhavā;

Dantabhūmimanuppattā, te loke vijitāvino.

“Uddhaṃ tiriyaṃ apācīnaṃ, nandī tesaṃ na vijjati;

Nadanti te sīhanādaṃ, buddhā loke anuttarā”ti. catutthaṃ;

☸---------------------------------------------------------------------

［七六］ 第四 阿罗汉（一）

一～二 ［那时，世尊］在舍卫城。

三 “诸比丘！色是无常的。无常的就是苦的；苦的就是无我的；无我的就应该以正确的智慧这样如实地观察：‘这不是我的，这不是我，这不是我的自我’。

四～六 受……想……行……

七 识是无常的。无常的就是苦的；苦的就是无我的；无我的就应该以正确的智慧这样如实地观察：‘这不是我的，这不是我，这不是我的自我’。

八 诸比丘！听闻（正法）的圣弟子，如此观察后，便厌离色，厌离受……想……行……识。

九 因厌离而离贪，因离贪而解脱，在解脱时了知‘已解脱’的智慧生起。了知：‘生死已尽，梵行已立，所作已办，不再有轮回后有。’

一〇 诸比丘！遍及所有众生住处，乃至（最高的）有顶天，这些人是第一的，这些人是世间最殊胜的，这就是阿罗汉。”

一一 世尊这样说了。善逝这样说后，导师又接着说道：

一二 （一） 阿罗汉们真安乐，

他们已没有渴爱；

我慢已经彻底断，

痴迷之网已破裂。

（二） 他们已达不动摇，

他们的心无扰浊；

他们于世无染着，

已成梵行无烦恼。

（三） 完全了知五蕴后，

以七正法为行境；

堪受赞叹善男子，

他们是佛的亲子。

（四） 具足七种宝（觉支），

于三学中已修学；

大雄们自在游行，

远离了怖畏恐惧。

（五） 具足十种（无学）支，

大龙（象）安定入禅定；

他们实是世间最胜，

他们已没有渴爱。

（六） 无学之智已生起，

这是最后的身命；

对于梵行的核心，

他们不依赖他人。

（七） 于（虚妄）分别不动摇，

已从轮回中解脱；

达到调伏的境地，

他们是世间的胜者。

（八） 向上、横向、及向下，

他们都没有喜乐；

他们发出狮子吼：

‘诸佛在世间无上！’

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.8 Khajjanīyavagga 所食品 (SN 22.73-82)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.8.5 Dutiyaarahantasutta 阿罗汉二 (SN 22.77)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Dutiyaarahantasuttaṃ

77. Sāvatthinidānaṃ. “Rūpaṃ, bhikkhave, aniccaṃ. Yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ tadanattā; yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti…pe… evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ”.

“Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi… saññāyapi… saṅkhāresupi… viññāṇasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Yāvatā, bhikkhave, sattāvāsā, yāvatā bhavaggaṃ, ete aggā, ete seṭṭhā lokasmiṃ yadidaṃ arahanto”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

［七七］ 第五 阿罗汉（二）

一～二 ［那时，世尊］在舍卫城。

三 “诸比丘！应该以正确的智慧，如实地观察色是无常的，无常的就是苦的，苦的就是无我的，无我的就（应观察）：‘这不是我的，这不是我，这不是我的自我’。

四～七 应（同样）观察受……（想……行……识）

八 诸比丘！听闻（正法）的圣弟子，像这样观察后，便厌离色、厌离受……想……行……识。

九 因厌离而离贪，因离贪而解脱，在解脱时了知‘已解脱’的智慧生起。了知：‘生死已尽，梵行已立，所作已办，不再有轮回后有。’

一〇 诸比丘！遍及所有众生住处，乃至（最高的）有顶天，这些人是第一的，这些人是世间最殊胜的，这就是阿罗汉。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.8 Khajjanīyavagga 所食品 (SN 22.73-82)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.8.6 Sīhasutta 狮子 (SN 22.78)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Sīhasuttaṃ

78. Sāvatthinidānaṃ. “Sīho, bhikkhave, migarājā sāyanhasamayaṃ āsayā nikkhamati; āsayā nikkhamitvā vijambhati; vijambhitvā samantā catuddisā anuviloketi; samantā catuddisā anuviloketvā tikkhattuṃ sīhanādaṃ nadati; tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkamati. Ye hi keci, bhikkhave, tiracchānagatā pāṇā sīhassa migarañño nadato saddaṃ suṇanti; yebhuyyena bhayaṃ saṃvegaṃ santāsaṃ āpajjanti; bilaṃ bilāsayā pavisanti; dakaṃ dakāsayā pavisanti; vanaṃ vanāsayā pavisanti; ākāsaṃ pakkhino bhajanti. Yepi te, bhikkhave, rañño nāgā gāmanigamarājadhānīsu, daḷhehi varattehi baddhā, tepi tāni bandhanāni sañchinditvā sampadāletvā bhītā muttakarīsaṃ cajamānā [mocantā (pī. ka.)], yena vā tena vā palāyanti. Evaṃ mahiddhiko kho, bhikkhave, sīho migarājā tiracchānagatānaṃ pāṇānaṃ, evaṃ mahesakkho, evaṃ mahānubhāvo”.

“Evameva kho, bhikkhave, yadā tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So dhammaṃ deseti – ‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā… iti saññā… iti saṅkhārā… iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti. Yepi te, bhikkhave, devā dīghāyukā vaṇṇavanto sukhabahulā uccesu vimānesu ciraṭṭhitikā tepi tathāgatassa dhammadesanaṃ sutvā yebhuyyena bhayaṃ saṃvegaṃ santāsaṃ āpajjanti – ‘aniccāva kira, bho, mayaṃ samānā niccamhāti amaññimha. Addhuvāva kira, bho, mayaṃ samānā dhuvamhāti amaññimha. Asassatāva kira, bho, mayaṃ samānā sassatamhāti amaññimha. Mayampi kira, bho, aniccā addhuvā asassatā sakkāyapariyāpannā’ti. Evaṃ mahiddhiko kho, bhikkhave, tathāgato sadevakassa lokassa, evaṃ mahesakkho, evaṃ mahānubhāvo”ti. Idamavoca bhagavā…pe… etadavoca satthā –

“Yadā buddho abhiññāya, dhammacakkaṃ pavattayi;

Sadevakassa lokassa, satthā appaṭipuggalo.

“Sakkāyañca nirodhañca, sakkāyassa ca sambhavaṃ;

Ariyañcaṭṭhaṅgikaṃ maggaṃ, dukkhūpasamagāminaṃ.

“Yepi dīghāyukā devā, vaṇṇavanto yasassino;

Bhītā santāsamāpāduṃ, sīhassevitare migā.

Avītivattā sakkāyaṃ, aniccā kira bho mayaṃ;

Sutvā arahato vākyaṃ, vippamuttassa tādino”ti. chaṭṭhaṃ;

☸---------------------------------------------------------------------

［七八］ 第六 狮子（一）

一～二 ［那时，世尊］在舍卫城。

三 “诸比丘！兽王狮子，在傍晚时分走出巢穴；走出巢穴后伸展身体；伸展身体后环顾四方；环顾四方后发出三次狮子吼；发出三次狮子吼后，便出去觅食。

四 诸比丘！凡是听到兽王狮子吼声的畜生，大多数都会陷入怖畏、震动、恐惧：住在洞穴的进入洞穴；住在水里的进入水里；住在森林的进入森林；鸟儿则飞向空中。

五 诸比丘！即使是那些国王的象，在村镇、城市、都城里被坚固的皮带捆绑着，它们也会挣断、摧毁那些束缚，因恐惧而大小便失禁，无论哪个方向，四处奔逃。

六 诸比丘！兽王狮子对于畜生们具有如此大的神通力，如此大的威势，如此大的威力。

七 诸比丘！同样地，当如来、应供、正等觉、明行足、善逝、世间解、无上士调御丈夫、天人师、佛陀、世尊出现在世间时，他宣说这样的法：‘这就是色，这就是色的集起，这就是色的灭去；这就是受……这就是想……这就是行……这就是识，这就是识的集起，这就是识的灭去’。

八 诸比丘！即使是那些长寿、有光彩、多安乐、长久安住于高广天宫的天神们，听了如来的法教后，大多数也会陷入怖畏、震动、恐惧，（心想：）‘啊！我们（自以为）是常住的，（其实）竟是无常的！我们（自以为）是坚固的，（其实）竟是不坚固的！我们（自以为）是永恒的，（其实）竟是不永恒的！我们竟也是无常、不坚固、不永恒、包含在（无常变化的）身见之中的！’

九 诸比丘！如来对于包含天神在内的世间，具有如此大的神通力，如此大的威势，如此大的威力。”

一〇 世尊这样说了……（省略）……导师又接着说道：

（一） 当佛以无上智慧，

转动了正法之轮；

他是包含天人的世间导师，

无人能比。

（二） （他教导）身见以及身见的息灭，

还有身见的生起因缘；

以及导向苦寂灭的

八支圣道。

（三） 即使是长寿的天神，

有光彩、有名望，

听（佛说法）后也惊恐万分，

如同其他野兽（听到）狮子（吼）。

（四） （他们了知：）“我们未能超越身见，

啊！我们竟是无常的！”

听闻了已解脱、如如不动的

阿罗汉（佛陀）的话语之后。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.8.28 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.8 Khajjanīyavagga 所食品 (SN 22.73-82)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.8.7 Khajjanīyasutta 所食经 (SN 22.79)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Khajjanīyasuttaṃ

所食经

☆ 忆念五取蕴宿住 ➾

① 忆过去色；② 忆过去受；

③ 忆过去想；④ 忆过去行；

⑤ 忆过去识。

☆ 详说五蕴 ➾

① 色（有所改变而被恼坏）；

② 受（体验到感觉）；

③ 想（我有知觉认出）；

④ 行（我决定去安排）；

⑤ 识（产生知识理解）。

☆ 类智之如实知见 ➾

① 现今、过去我以五蕴为食物；

② 复次，我以未来之五蕴为欢喜；

③ 他如此思择，则不顾念过去、未来的五蕴；

④ 故对当下已存在的五蕴，则走向厌患、离贪、灭尽的修行之道。

☆ 法智之如实知见（三法性） ➾

① 观五蕴诸行无常；

② 观五蕴诸行是苦；

③ 观五蕴诸法无我。

☆ 法住智之如实知见 ➾

⑴ 过去、⑵ 未来、⑶ 现在；

⑷ 内、⑸ 外；⑹ 粗、⑺ 细；

⑻ 劣、⑼ 胜；⑽ 远、⑾ 近；

⑿ 一切之五蕴：此非我所、此非我、此非我本体。

☆ 观五蕴之四圣谛而离贪（证涅槃智） ➾

① 减而不增（减贪欲）；

② 舍而不取（断三寻）；

③ 退而不近（离不善）；

④ 离不遍熏（离爱染）。

☆ 厌患离贪（证涅槃智）而正解脱 ➾

① 既厌患于此色；

② 又厌患于此受；

③ 又厌患于此想；

④ 又厌患于此行；

⑤ 又厌患于此识；

⑥ 厌患而离贪；

⑦ 离贪而正解脱；

⑧ 正解脱而生解脱智；

⑨ 解脱智则知（无生智）：不受后有。

☆ 观五蕴之四圣谛证解脱智见 ➾

① 不增不减（已减贪欲）；

② 不舍不取（已断三寻）；

③ 不退不近（已离不善）；

④ 不离不遍熏（已离爱染）。

79. Sāvatthinidānaṃ.

［那时，世尊］住在舍卫城的因缘。

“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā anekavihitaṃ pubbenivāsaṃ anussaramānā

“诸比丘！所有沙门、婆罗门，回忆种种过去的住处（宿世）。

anussaranti sabbete pañcupādānakkhandhe anussaranti etesaṃ vā aññataraṃ.

凡是回忆，就是回忆这一切五取蕴，或者是其中的任何一个。

第一章 ✫ 忆念五取蕴宿住 Pañca anussarati

Katame pañca?

是哪五个（蕴宿住的回忆）呢？

‘Evaṃrūpo ahosiṃ atītamaddhānan’ti – iti vā hi, bhikkhave, anussaramāno rūpaṃyeva anussarati.

① 诸比丘！例如说：‘我在过去世，曾有这样的色身’——像这样回忆时，就是在回忆色。

‘Evaṃvedano ahosiṃ atītamaddhānan’ti – iti vā hi, bhikkhave, anussaramāno vedanaṃyeva anussarati.

② 诸比丘！例如说：‘我在过去世，曾有这样的感受’——像这样回忆时，就是在回忆受。

‘Evaṃsañño ahosiṃ atītamaddhānan’ti…

③ 诸比丘！例如说：‘我在过去世，曾有这样的想法（想）’——像这样回忆时，就是在回忆想。

‘evaṃsaṅkhāro ahosiṃ atītamaddhānan’ti…

④ 诸比丘！例如说：‘我在过去世，曾有这样的行为（行）’——像这样回忆时，就是在回忆行。

‘evaṃviññāṇo ahosiṃ atītamaddhānan’ti – iti vā hi, bhikkhave, anussaramāno viññāṇameva anussarati”.

⑤ 诸比丘！例如说：‘我在过去世，曾有这样的识知’——像这样回忆时，就是在回忆识。

第二章 ✫ 详说五蕴 Pañca-khandha

“Kiñca, bhikkhave, rūpaṃ vadetha?

➊ 诸比丘！称之为‘色’的是什么呢？

Ruppatīti kho, bhikkhave, tasmā ‘rūpan’ti vuccati.

诸比丘！因为它会变坏，所以称之为‘色’。

Kena ruppati?

什么使它变坏呢？

Sītenapi ruppati, uṇhenapi ruppati, jighacchāyapi ruppati, pipāsāyapi ruppati, ḍaṃsamakasavātātapasarīsapasamphassenapi [… siriṃsapasamphassenapi (sī. pī.)] ruppati.

⑴ 因为寒冷而变坏；

⑵ 也因为炎热而变坏；

⑶ 也因为饥饿而变坏；

⑷ 也因为口渴而变坏；

⑸ 也因为蚊、虻、风吹、日晒、蛇蝎爬虫类的接触而变坏。

Ruppatīti kho, bhikkhave, tasmā ‘rūpan’ti vuccati.

诸比丘！因为它会变坏，所以称之为‘色’。

“Kiñca, bhikkhave, vedanaṃ vadetha?

➋ 诸比丘！称之为‘受’的是什么呢？

Vedayatīti kho, bhikkhave, tasmā ‘vedanā’ti vuccati.

诸比丘！因为它能体验（感受），所以称之为‘受’。

Kiñca vedayati?

体验（感受）到什么呢？

Sukhampi vedayati, dukkhampi vedayati, adukkhamasukhampi vedayati.

感受到乐、感受到苦、感受到不苦不乐。

Vedayatīti kho, bhikkhave, tasmā ‘vedanā’ti vuccati.

诸比丘！因为它能体验（感受），所以称之为‘受’。

“Kiñca, bhikkhave, saññaṃ vadetha?

➌ 诸比丘！称之为‘想’的是什么呢？

Sañjānātīti kho, bhikkhave, tasmā ‘saññā’ti vuccati.

诸比丘！因为它能识别（认知），所以称之为‘想’。

Kiñca sañjānāti?

能识别（认知）什么呢？

Nīlampi sañjānāti, pītakampi sañjānāti, lohitakampi sañjānāti, odātampi sañjānāti.

⑴ 能识别青色；

⑵ 能识别黄色；

⑶ 能识别赤色；

⑷ 能识别白色。

Sañjānātīti kho, bhikkhave, tasmā ‘saññā’ti vuccati.

诸比丘！因为它能识别（认知），所以称之为‘想’。

“Kiñca, bhikkhave, saṅkhāre vadetha?

➍ 诸比丘！称之为‘行’的是什么呢？

Saṅkhatamabhisaṅkharontīti kho, bhikkhave, tasmā ‘saṅkhārā’ti vuccati.

诸比丘！它们造作（促成）已形成的东西，所以称为‘行’。

Kiñca saṅkhatamabhisaṅkharonti?

它们造作（促成）什么已形成的东西呢？

Rūpaṃ rūpattāya [rūpatthāya (ka.)] saṅkhatamabhisaṅkharonti,

⑴ 对于色，它们造作（促成）色的形成；

vedanaṃ vedanattāya saṅkhatamabhisaṅkharonti,

⑵ 对于受，它们造作（促成）受的形成；

saññaṃ saññattāya saṅkhatamabhisaṅkharonti,

⑶ 对于想，它们造作（促成）想的形成；

saṅkhāre saṅkhārattāya saṅkhatamabhisaṅkharonti,

⑷ 对于行，它们造作（促成）行的形成；

viññāṇaṃ viññāṇattāya saṅkhatamabhisaṅkharonti.

⑸ 对于识，它们造作（促成）识的形成。

Saṅkhatamabhisaṅkharontīti kho, bhikkhave, tasmā ‘saṅkhārā’ti vuccati.

诸比丘！它们造作（促成）已形成的东西，所以称为‘行’。

“Kiñca, bhikkhave, viññāṇaṃ vadetha?

➎ 诸比丘！称之为‘识’的是什么呢？

Vijānātīti kho, bhikkhave, tasmā ‘viññāṇan’ti vuccati.

诸比丘！因为它能了别（认识），所以称之为‘识’。

Kiñca vijānāti?

能了别（认识）什么呢？

Ambilampi vijānāti, tittakampi vijānāti, kaṭukampi vijānāti, madhurampi vijānāti, khārikampi vijānāti, akhārikampi vijānāti, loṇikampi vijānāti, aloṇikampi vijānāti.

⑴ 了别酸；

⑵ 了别苦；

⑶ 了别辣；

⑷ 了别甜；

⑸ 了别碱；

⑹ 了别不碱；

⑺ 了别咸；

⑻ 了别不咸。

Vijānātīti kho, bhikkhave, tasmā ‘viññāṇan’ti vuccati.

诸比丘！因为它能了别（认识），所以称之为‘识’。

第三章 ✫ 类智之如实知见 Khajjāmi

“Tatra, bhikkhave, sutavā ariyasāvako iti paṭisañcikkhati –

诸比丘！在这里，有听闻（佛法）的圣弟子，如此省察思量：

‘ahaṃ kho etarahi rūpena khajjāmi.

➊ ‘⑴ 现在，我正被色所吞噬（消耗）。

Atītampāhaṃ addhānaṃ evameva rūpena khajjiṃ,

在过去世，我同样被色所吞噬；

seyyathāpi etarahi paccuppannena rūpena khajjāmi.

就像现在我正被色所吞噬一样。

Ahañceva kho pana anāgataṃ rūpaṃ abhinandeyyaṃ,

⑵ 再者，如果我乐于未来的色；

anāgatampāhaṃ addhānaṃ evameva rūpena khajjeyyaṃ,

那么在未来世，我将同样被色所吞噬；

seyyathāpi etarahi paccuppannena rūpena khajjāmī’ti.

就像现在我正被色所吞噬一样。’

So iti paṭisaṅkhāya atītasmiṃ rūpasmiṃ anapekkho hoti;

⑶ 他如此省察思量后，就不再顾念过去的色；

anāgataṃ rūpaṃ nābhinandati;

不乐于未来的色；

paccuppannassa rūpassa nibbidāya virāgāya nirodhāya paṭipanno hoti.

⑷ 对于当下存在的色，则行于厌离、离贪、趋向灭尽之道。

“‘Ahaṃ kho etarahi vedanāya khajjāmi.

➋ ‘⑴ 现在我正被受（感受）所吞噬。

Atītampāhaṃ addhānaṃ evameva vedanāya khajjiṃ,

在过去世，我同样被受所吞噬；

seyyathāpi etarahi paccuppannāya vedanāya khajjāmi.

就像现在我正被受所吞噬一样。

Ahañceva kho pana anāgataṃ vedanaṃ abhinandeyyaṃ;

⑵ 再者，如果我乐于未来的受；

anāgatampāhaṃ addhānaṃ evameva vedanāya khajjeyyaṃ,

那么在未来世，我将同样被受所吞噬；

seyyathāpi etarahi paccuppannāya vedanāya khajjāmī’ti.

就像现在我正被受所吞噬一样。’

So iti paṭisaṅkhāya atītāya vedanāya anapekkho hoti;

⑶ 他如此省察思量后，就不再顾念过去的受；

anāgataṃ vedanaṃ nābhinandati;

不乐于未来的受；

paccuppannāya vedanāya nibbidāya virāgāya nirodhāya paṭipanno hoti.

⑷ 对于当下存在的受，则行于厌离、离贪、趋向灭尽之道。

“‘Ahaṃ kho etarahi saññāya khajjāmi…pe…

➌ ‘⑴ 现在我正被想（识别）所吞噬…（中间省略）…

在过去世，我同样被想所吞噬；

就像现在我正被想所吞噬一样。

⑵ 再者，如果我乐于未来的想；

那么在未来世，我将同样被想所吞噬；

就像现在我正被想所吞噬一样。’

⑶ 他如此省察思量后，就不再顾念过去的想；

不乐于未来的想；

⑷ 对于当下存在的想，则行于厌离、离贪、趋向灭尽之道。

ahaṃ kho etarahi saṅkhārehi khajjāmi.

➍ ‘⑴ 现在我正被行（造作）所吞噬。

Atītampāhaṃ addhānaṃ evameva saṅkhārehi khajjiṃ,

在过去世，我同样被行所吞噬；

seyyathāpi etarahi paccuppannehi saṅkhārehi khajjāmīti.

就像现在我正被行所吞噬一样。

Ahañceva kho pana anāgate saṅkhāre abhinandeyyaṃ;

⑵ 再者，如果我乐于未来的行；

anāgatampāhaṃ addhānaṃ evameva saṅkhārehi khajjeyyaṃ,

那么在未来世，我将同样被行所吞噬；

seyyathāpi etarahi paccuppannehi saṅkhārehi khajjāmī’ti.

就像现在我正被行所吞噬一样。’

So iti paṭisaṅkhāya atītesu saṅkhāresu anapekkho hoti;

⑶ 他如此省察思量后，就不再顾念过去的行；

anāgate saṅkhāre nābhinandati;

不乐于未来的行；

paccuppannānaṃ saṅkhārānaṃ nibbidāya virāgāya nirodhāya paṭipanno hoti.

⑷ 对于当下存在的行，则行于厌离、离贪、趋向灭尽之道。

“‘Ahaṃ kho etarahi viññāṇena khajjāmi.

➎ ‘⑴ 现在我正被识（了别）所吞噬。

Atītampi addhānaṃ evameva viññāṇena khajjiṃ,

在过去世，我同样被识所吞噬；

seyyathāpi etarahi paccuppannena viññāṇena khajjāmi.

就像现在我正被识所吞噬一样。

Ahañceva kho pana anāgataṃ viññāṇaṃ abhinandeyyaṃ;

⑵ 再者，如果我乐于未来的识；

anāgatampāhaṃ addhānaṃ evameva viññāṇena khajjeyyaṃ,

那么在未来世，我将同样被识所吞噬；

seyyathāpi etarahi paccuppannena viññāṇena khajjāmī’ti.

就像现在我正被识所吞噬一样。’

So iti paṭisaṅkhāya atītasmiṃ viññāṇasmiṃ anapekkho hoti;

⑶ 他如此省察思量后，就不再顾念过去的识；

anāgataṃ viññāṇaṃ nābhinandati;

不乐于未来的识；

paccuppannassa viññāṇassa nibbidāya virāgāya nirodhāya paṭipanno hoti.

⑷ 对于当下存在的识，则行于厌离、离贪、趋向灭尽之道。”

第四章 ✫ 法智之如实知见 Anatta

“Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā”ti?

“诸比丘！你们认为如何？色是常还是无常？”

“Aniccaṃ, bhante”.

“大德！是无常。”

“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?

“那无常的，是苦还是乐？”

“Dukkhaṃ, bhante”.

“大德！是苦。”

“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti?

“那无常、苦、变易之法，适合把它看作是‘这是我的，这是我，这是我的本体’吗？”

“No hetaṃ, bhante”.

“大德！不适合。”

“Vedanā … saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?

“诸比丘！你们认为如何？受……想……行……识是常还是无常？”

“Aniccaṃ, bhante”.

“大德！是无常。”

“Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā”ti?

“那无常的，是苦还是乐？”

“Dukkhaṃ, bhante”.

“大德！是苦。”

“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti?

“那无常、苦、变易之法，适合把它看作是‘这是我的，这是我，这是我的本体’吗？”

“No hetaṃ, bhante”.

“大德！不适合。”

第五章 ✫ 法住智之如实知见 Atītānāgatapaccuppannaṃ

“Tasmātiha, bhikkhave, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ –

“因此，诸比丘！任何色：

⑴ 过去的、⑵ 未来的、⑶ 现在的；

⑷ 内的、⑸ 外的；

⑹ 粗的、⑺ 细的；

⑻ 低劣的、⑼ 胜妙的；

⑽ 远的、⑾ 近的；

⑿ 这一切色。

‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.

‘这不是我的，这不是我，这不是我的本体。’

都应以正智慧，如此如实地看待。

Yā kāci vedanā… yā kāci saññā… ye keci saṅkhārā… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ…pe… yaṃ dūre santike vā, sabbaṃ viññāṇaṃ –

任何受……任何想……任何行……任何识：

⑴ 过去的、⑵ 未来的、⑶ 现在的；

⑷ 内的、⑸ 外的；

⑹ 粗的、⑺ 细的；

⑻ 低劣的、⑼ 胜妙的；

⑽ 远的、⑾ 近的；

⑿ 这一切受……想……行……识。

‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ”.

‘这不是我的，这不是我，这不是我的本体。’

都应以正智慧，如此如实地看待。

第六章 ✫ 观五蕴之四圣谛而离贪 Cattāro sammappaññāya daṭṭhabbaṃ

“Ayaṃ vuccati, bhikkhave, ariyasāvako

诸比丘！圣弟子这样被称为：

apacināti, no ācināti;

① 减损而不增长——减损（贪欲）而不积集；

pajahati [no (sī.)], na upādiyati;

② 舍弃而不执取——舍断（三恶寻）而不执取；

visineti [no (sī.)], na ussineti;

③ 远离而不趋近——远离（不善法）而不亲近；

vidhūpeti [no (sī.)], na sandhūpeti.

④ 离熏而不遍熏——离开熏习（爱乐染着）而不遍熏习。

Kiñca apacināti, no ācināti?

➊ 什么是‘减损（贪欲）而不积集’呢？

Rūpaṃ apacināti, no ācināti;

⑴ 对色（的变坏），减损（贪欲）而不积集；

vedanaṃ …

⑵ 对受（的感觉），减损（贪欲）而不积集；

saññaṃ…

⑶ 对想（的识别），减损（贪欲）而不积集；

saṅkhāre…

⑷ 对行（的造作），减损（贪欲）而不积集；

viññāṇaṃ apacināti, no ācināti.

⑸ 对识（的了别），减损（贪欲）而不积集。

Kiñca pajahati, na upādiyati?

➋ 什么是‘舍断（三恶寻）而不执取’呢？

Rūpaṃ pajahati, na upādiyati;

⑴ 对色（的变坏），舍断（三恶寻）而不执取；

vedanaṃ…

⑵ 对受（的感觉），舍断（三恶寻）而不执取；

saññaṃ…

⑶ 对想（的识别），舍断（三恶寻）而不执取；

saṅkhāre…

⑷ 对行（的造作），舍断（三恶寻）而不执取；

viññāṇaṃ pajahati, na upādiyati.

⑸ 对识（的了别），舍断（三恶寻）而不执取。

Kiñca visineti, na ussineti?

➌ 什么是‘远离（不善法）而不亲近’呢？

Rūpaṃ visineti, na ussineti;

⑴ 对色（的变坏），远离（不善法）而不亲近；

vedanaṃ…

⑵ 对受（的感觉），远离（不善法）而不亲近；

saññaṃ…

⑶ 对想（的识别），远离（不善法）而不亲近；

saṅkhāre…

⑷ 对行（的造作），远离（不善法）而不亲近；

viññāṇaṃ visineti, na ussineti.

⑸ 对识（的了别），远离（不善法）而不亲近。

Kiñca vidhūpeti, na sandhūpeti?

➍ 什么是‘离开熏习（爱乐染着）而不遍熏习’呢？

Rūpaṃ vidhūpeti, na sandhūpeti;

⑴ 对色（的变坏），离开熏习（爱乐染着）而不遍熏习；

vedanaṃ…

⑵ 对受（的感觉），离开熏习（爱乐染着）而不遍熏习；

saññaṃ…

⑶ 对想（的识别），离开熏习（爱乐染着）而不遍熏习；

saṅkhāre…

⑷ 对行（的造作），离开熏习（爱乐染着）而不遍熏习；

viññāṇaṃ vidhūpeti, na sandhūpeti.

⑸ 对识（的了别），离开熏习（爱乐染着）而不遍熏习。

第七章 ✫ 厌患离贪而正解脱 Nibbindaṃ virajjati

“Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako

诸比丘！有听闻（佛法）的圣弟子，作如此观：

rūpasmimpi nibbindati,

① 对这色厌离；

vedanāyapi…

② 又对这受厌离；

saññāyapi…

③ 又对这想厌离；

saṅkhāresupi…

④ 又对这行厌离；

viññāṇasmimpi nibbindati.

⑤ 又对这识厌离；

Nibbindaṃ virajjati;

⑥ 因厌离而离贪；

virāgā vimuccati.

⑦ 因离贪而（正）解脱；

Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.

⑧ （正）解脱时，解脱之智生起。

‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.

⑨ 于是了知（无生智）：‘（此）生已尽，梵行已立，所作已办，不再有后世的存在（不受后有）！’

第八章 ✫ 观五蕴之四圣谛证解脱智见 Cattāro vimutta ñāṇaṃ

“Ayaṃ vuccati, bhikkhave, bhikkhu

诸比丘！这样的比丘被称为：

nevācināti na apacināti, apacinitvā ṭhito

① 已减损（贪欲）而住，故不增不减——既不（需再）减损（贪欲）也不积集；

neva pajahati na upādiyati, pajahitvā ṭhito

② 已舍断（三恶寻）而住，故不舍不取——既不（需再）舍断（三恶寻）也不执取；

neva visineti na ussineti, visinetvā ṭhito

③ 已远离（不善法）而住，故不退不近——既不（需再）远离（不善法）也不亲近；

neva vidhūpeti na sandhūpeti. Vidhūpetvā ṭhito

④ 已离开熏习（爱乐染着）而住，故不离熏、不遍熏——既不（需再）离开熏习（爱乐染着）也不遍熏习。

kiñca nevācināti na apacināti? Apacinitvā ṭhito

➊ 什么是‘已减损（之贪欲）而住，则不增不减’呢？

rūpaṃ nevācināti na apacināti; apacinitvā ṭhito

⑴ 已减损（贪欲）于色（之变坏）而住，则既不（需再）减损（贪欲）也不积集；

vedanaṃ…

⑵ 已减损（贪欲）于受（之感觉）而住，则既不（需再）减损（贪欲）也不积集；

saññaṃ…

⑶ 已减损（贪欲）于想（之识别）而住，则既不（需再）减损（贪欲）也不积集；

saṅkhāre…

⑷ 已减损（贪欲）于行（之造作）而住，则既不（需再）减损（贪欲）也不积集；

viññāṇaṃ nevācināti na apacināti. Apacinitvā ṭhito

⑸ 已减损（贪欲）于识（之了别）而住，则既不（需再）减损（贪欲）也不积集。

kiñca neva pajahati na upādiyati? Pajahitvā ṭhito

➋ 什么是‘已舍断（三恶寻）而住，则不舍不取’呢？

rūpaṃ neva pajahati na upādiyati; pajahitvā ṭhito

⑴ 已舍断（三恶寻）于色（之变坏）而住，则既不（需再）舍断（三恶寻）也不执取；

vedanaṃ…

⑵ 已舍断（三恶寻）于受（之感觉）而住，则既不（需再）舍断（三恶寻）也不执取；

saññaṃ…

⑶ 已舍断（三恶寻）于想（之识别）而住，则既不（需再）舍断（三恶寻）也不执取；

saṅkhāre…

⑷ 已舍断（三恶寻）于行（之造作）而住，则既不（需再）舍断（三恶寻）也不执取；

viññāṇaṃ neva pajahati na upādiyati. Pajahitvā ṭhito

⑸ 已舍断（三恶寻）于识（之了别）而住，则既不（需再）舍断（三恶寻）也不执取。

kiñca neva visineti na ussineti? Visinetvā ṭhito

➌ 什么是‘已远离（不善法）而住，则不退不近’呢？

rūpaṃ neva visineti na ussineti; visinetvā ṭhito

⑴ 已远离（不善法）于色（之变坏）而住，则既不（需再）远离（不善法）也不亲近；

vedanaṃ…

⑵ 已远离（不善法）于受（之感觉）而住，则既不（需再）远离（不善法）也不亲近；

saññaṃ…

⑶ 已远离（不善法）于想（之识别）而住，则既不（需再）远离（不善法）也不亲近；

saṅkhāre…

⑷ 已远离（不善法）于行（之造作）而住，则既不（需再）远离（不善法）也不亲近；

viññāṇaṃ neva visineti na ussineti. Visinetvā ṭhito

⑸ 已远离（不善法）于识（之了别）而住，则既不（需再）远离（不善法）也不亲近。

kiñca neva vidhūpeti na sandhūpeti? Vidhūpetvā ṭhito

➍ 什么是‘已离开熏习（爱乐染着）而住，则不离熏、不遍熏’呢？

rūpaṃ neva vidhūpeti na sandhūpeti; vidhūpetvā ṭhito

⑴ 已离开熏习（爱乐染着）于色（之变坏）而住，则既不（需再）离开熏习（爱乐染着）也不遍熏习；

vedanaṃ…

⑵ 已离开熏习（爱乐染着）于受（之感觉）而住，则既不（需再）离开熏习（爱乐染着）也不遍熏习；

saññaṃ…

⑶ 已离开熏习（爱乐染着）于想（之识别）而住，则既不（需再）离开熏习（爱乐染着）也不遍熏习；

saṅkhāre…

⑷ 已离开熏习（爱乐染着）于行（之造作）而住，则既不（需再）离开熏习（爱乐染着）也不遍熏习；

viññāṇaṃ neva vidhūpeti na sandhūpeti. Vidhūpetvā ṭhito

⑸ 已离开熏习（爱乐染着）于识（之了别）而住，则既不（需再）离开熏习（爱乐染着）也不遍熏习。

evaṃvimuttacittaṃ kho, bhikkhave, bhikkhuṃ saindā devā sabrahmakā sapajāpatikā ārakāva namassanti –

诸比丘！对于这样心解脱的比丘，包括帝释天、梵天、生主（Prajāpati）在内的诸天神，也会从远处礼敬：

“Namo te purisājañña, namo te purisuttama;

（世尊偈语：）

“礼敬您，尊贵之人！礼敬您，最上之人！

Yassa te nābhijānāma, yampi nissāya jhāyasī”ti.

我们无法了知，您依止着什么而禅修。”

sattamaṃ.

所食经 ～所食品·第七经终

～《蕴相应‧所食品‧Khajjanīyasutta 所食经》(SN 22.79)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.26 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.8 Khajjanīyavagga 所食品 (SN 22.73-82)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.8.8 Piṇḍolyasutta 乞食经 (SN 22.80)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Piṇḍolyasuttaṃ

乞食经

80. Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme.

那时，世尊住在释迦国的迦毗罗卫城尼拘律园。

Atha kho bhagavā kismiñcideva pakaraṇe bhikkhusaṅghaṃ paṇāmetvā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kapilavatthuṃ piṇḍāya pāvisi.

当时，世尊因为某些事件斥责了比丘僧团后，在清晨时分穿好下衣，拿着钵和衣，进入迦毗罗卫城乞食。

Kapilavatthusmiṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena mahāvanaṃ tenupasaṅkami divāvihārāya.

在迦毗罗卫城乞食完毕，用过餐后，从乞食处回来，前往大林中进行日间的静坐。

Mahāvanaṃ ajjhogāhetvā beluvalaṭṭhikāya mūle divāvihāraṃ nisīdi.

进入大林后，坐在贝鲁瓦拉提迦树下进行日间的静坐。

Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi –

这时，世尊独处静坐时，心中生起这样的思考：

“mayā kho bhikkhusaṅgho pabāḷho. Santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ.

“我虽然斥退了比丘僧团，但这里有些比丘是新来的，出家不久，刚加入这个法和律，

Tesaṃ mamaṃ apassantānaṃ siyā aññathattaṃ siyā vipariṇāmo.

他们见不到我，可能会心生动摇，或发生（退失的）变化。

Seyyathāpi nāma vacchassa taruṇassa mātaraṃ apassantassa siyā aññathattaṃ siyā vipariṇāmo,

就像年幼的牛犊见不到母亲，可能会心生动摇，或发生变化一样。

evameva santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ tesaṃ mamaṃ apassantānaṃ siyā aññathattaṃ siyā vipariṇāmo.

同样地，这里有些新来的比丘，出家不久，刚加入这个法和律，他们见不到我，可能会心生动摇，或发生变化，

Seyyathāpi nāma bījānaṃ taruṇānaṃ udakaṃ alabhantānaṃ siyā aññathattaṃ siyā vipariṇāmo,

就像幼苗（种子）得不到水，可能会（枯萎）变异，或发生变化一样。

evameva santettha…pe… tesaṃ mamaṃ alabhantānaṃ dassanāya siyā aññathattaṃ siyā vipariṇāmo.

同样地，这里有些新来的比丘…（中间省略）…他们见不到我，可能会心生动摇，或发生变化。

Yaṃnūnāhaṃ yatheva mayā pubbe bhikkhusaṅgho anuggahito, evameva etarahi anuggaṇheyyaṃ bhikkhusaṅghan”ti.

我应当像以前那样摄受比丘僧团，现在也应同样地摄受比丘僧团。”

Atha kho brahmā sahampati bhagavato cetasā cetoparivitakkamaññāya – seyyathāpi nāma balavā puriso samiñjitaṃ [sammiñjitaṃ (sī. syā. kaṃ. pī.)] vā bāhaṃ pasāreyya pasāritaṃ vā bāhaṃ samiñjeyya evameva – brahmaloke antarahito bhagavato purato pāturahosi.

这时，娑婆世界主（Sahampati）梵天，知道了世尊心中的思考，就像强壮的男子屈臂或伸臂那么快，瞬间从梵天界消失，出现在世尊面前。

Atha kho brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca –

这时，娑婆世界主梵天，将上衣偏袒一肩，向世尊合掌，对世尊说：

“evametaṃ, bhagavā; evametaṃ, sugata! Bhagavato, bhante, bhikkhusaṅgho pabāḷho.

“世尊！确实如此，善逝！确实如此。大德！世尊斥退了比丘僧团。

Santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ. Tesaṃ bhagavantaṃ apassantānaṃ siyā aññathattaṃ siyā vipariṇāmo.

这里有些比丘是新来的，出家不久，刚加入这个法和律，他们见不到世尊，可能会心生动摇，或发生（退失的）变化。

Seyyathāpi nāma vacchassa taruṇassa mātaraṃ apassantassa siyā aññathattaṃ siyā vipariṇāmo,

就像年幼的牛犊见不到母亲，可能会心生动摇，或发生变化一样。

evameva santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ tesaṃ bhagavantaṃ apassantānaṃ siyā aññathattaṃ siyā vipariṇāmo.

同样地，这里有些新来的比丘，出家不久，刚加入这个法和律，他们见不到世尊，可能会心生动摇，或发生变化。

Seyyathāpi nāma bījānaṃ taruṇānaṃ udakaṃ alabhantānaṃ siyā aññathattaṃ siyā vipariṇāmo,

就像幼苗（种子）得不到水，可能会（枯萎）变异，或发生变化一样。

evameva santettha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, tesaṃ bhagavantaṃ alabhantānaṃ dassanāya siyā aññathattaṃ siyā vipariṇāmo.

同样地，这里有些新来的比丘，出家不久，刚加入这个法和律，他们见不到世尊，可能会心生动摇，或发生变化。

Abhinandatu, bhante, bhagavā bhikkhusaṅghaṃ; abhivadatu, bhante, bhagavā bhikkhusaṅghaṃ. Yatheva bhagavatā pubbe bhikkhusaṅgho anuggahito, evameva etarahi anuggaṇhātu bhikkhusaṅghan”ti.

大德世尊！请让比丘僧团欢喜吧！大德世尊！请迎接比丘僧团吧！大德世尊！应当像以前那样摄受比丘僧团，现在也请摄受比丘僧团吧！”

Adhivāsesi bhagavā tuṇhībhāvena.

世尊默然允许了。

Atha kho brahmā sahampati bhagavato adhivāsanaṃ viditvā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.

这时，娑婆世界主梵天知道世尊允许了，顶礼世尊，右绕三匝后，就在那里消失了。

Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena nigrodhārāmo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.

那时，世尊在傍晚时分，从静坐处起来，前往尼拘律园。到达后，在准备好的座位上坐下。

Nisajja kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi [abhisaṅkhāresi (syā. kaṃ.), abhisaṅkhāyi (pī.), abhisaṅkharoti (ka.)] yathā te bhikkhū (ekadvīhikāya sārajjamānarūpā yenāhaṃ [yena bhagavā (?)] tenupasaṅkameyyuṃ.

坐下后，世尊施展了这样的神通变化，使得那些比丘们，或独自一人，或两两结伴，带着惭愧的样子，来到世尊这里。

Tepi bhikkhū ) [sī. syā. kaṃ. potthakesu natthi] ekadvīhikāya sārajjamānarūpā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu.

那些比丘们，或独自一人，或两两结伴，带着惭愧的样子，来到世尊的住处。到达后，顶礼世尊，在一旁坐下。

Ekamantaṃ nisinne kho te bhikkhū bhagavā etadavoca –

在一旁坐下后，世尊对那些比丘们说：

☼ 【圆满沙门的意义】

“Antamidaṃ, bhikkhave, jīvikānaṃ yadidaṃ piṇḍolyaṃ.

“诸比丘！这种乞食（为生）的方式，是各种谋生方式中最低下的一种。

Abhisāpoyaṃ, bhikkhave, lokasmiṃ piṇḍolo vicarasi pattapāṇīti.

在世间，这（被视为）像是一种诅咒，人们会说：‘你这个乞食的，手拿着钵到处游荡！’

Tañca kho etaṃ, bhikkhave, kulaputtā upenti atthavasikā, atthavasaṃ paṭicca;

诸比丘！然而，善男子们来到这里（出家），是基于（崇高的）理由、怀着（解脱的）目标而来的。

neva rājābhinītā, na corābhinītā, na iṇaṭṭā, na bhayaṭṭā, na ājīvikāpakatā;

不是被国王逼迫，不是被盗贼胁迫，不是因为负债，不是因为恐惧，也不是为了谋生，

api ca kho otiṇṇāmha jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇā dukkhaparetā

而是（这样想）：‘我们沉沦于生、老、死、愁、悲、苦、忧、恼之中，被苦所困，被苦所压倒。

appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti.

愿我们能了知这整个苦蕴的终结！’

Evaṃ pabbajito cāyaṃ, bhikkhave, kulaputto.

诸比丘！正是这样，善男子出家了。

So ca hoti abhijjhālu kāmesu tibbasārāgo byāpannacitto paduṭṭhamanasaṅkappo muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo.

但他如果（后来）生起贪欲，对各种欲乐极度染着，心怀嗔恚，意存恶意，失念不正知，心不安定，散乱，诸根放逸。

Seyyathāpi, bhikkhave, chavālātaṃ ubhatopadittaṃ majjhe gūthagataṃ, neva gāme kaṭṭhatthaṃ pharati, nāraññe kaṭṭhatthaṃ pharati.

诸比丘！这就像一根烧尸体的木柴，两端烧着，中间沾着粪便，既不能在村里当柴烧，也不能在森林里当柴烧。

Tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi gihibhogā ca parihīno, sāmaññatthañca na paripūreti.

诸比丘！我说这种人就像那木柴，既舍弃了在家人的受用，也没有圆满沙门的意义。

☆ 修习【四念住、无相三昧】 ✂ 灭尽【欲寻、嗔寻、害寻】

Tayome, bhikkhave, akusalavitakkā – kāmavitakko, byāpādavitakko, vihiṃsāvitakko.

诸比丘！有三种不善的思惟（寻），即：‘➊ 欲寻、➋ 嗔寻、➌ 害寻。’

Ime ca bhikkhave, tayo akusalavitakkā kva aparisesā nirujjhanti? Catūsu vā satipaṭṭhānesu suppatiṭṭhitacittassa viharato animittaṃ vā samādhiṃ bhāvayato.

诸比丘！这三种不善寻，在何处能被彻底灭尽呢？

诸比丘！或者当心稳固地安住于四念住时，或者当修习无相三昧时，这三种不善寻就能被彻底灭尽。

Yāvañcidaṃ, bhikkhave, alameva animitto samādhi bhāvetuṃ.

诸比丘！因此，应当修习无相三昧。

Animitto, bhikkhave, samādhi bhāvito bahulīkato mahapphalo hoti mahānisaṃso.

诸比丘！修习并多实践无相三昧，能得大果报、大利益。

Dvemā, bhikkhave, diṭṭhiyo –

诸比丘！有两种见解。

bhavadiṭṭhi ca vibhavadiṭṭhi ca.

即：‘⓵ 有见（常见）、⓶ 无有见（断见）。’

Tatra kho, bhikkhave, sutavā ariyasāvako iti paṭisañcikkhati –

诸比丘！在这里，有听闻（佛法）的圣弟子，如此省察思量，想：

‘atthi nu kho taṃ kiñci lokasmiṃ yamahaṃ upādiyamāno na vajjavā assan’ti?

‘世间是否存在任何法，我执取它而不会有过失呢？’

So evaṃ pajānāti –

他如此了知：

‘natthi nu kho taṃ kiñci lokasmiṃ yamahaṃ upādiyamāno na vajjavā assaṃ.

‘世间不存在任何法，我执取它而能没有过失！’

☆ 有见 ➾ 【观五取蕴】 ➾ 色、受、想、行、识

Ahañhi rūpaññeva upādiyamāno upādiyeyyaṃ vedanaññeva… saññaññeva… saṅkhāreyeva viññāṇaññeva upādiyamāno upādiyeyyaṃ.

‘如果我执取色，就会有所执取；如果我执取受...想...行...识，就会有所执取。

Tassa me assa [ayaṃ (ka.)] upādānapaccayā bhavo;

由于我的这种执取为缘，便产生了“有”（存在的状态）；

bhavapaccayā jāti;

以“有”为缘，便产生了“生”；

jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhaveyyuṃ.

以“生”为缘，老、死、愁、悲、苦、忧、恼便会随之而来。

Evametassa kevalassa dukkhakkhandhassa samudayo assā’”ti.

就这样，这整个苦蕴便集起了。’

【一】观色蕴

“Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā”ti?

“诸比丘！你们认为如何？色是常还是无常？”

“Aniccaṃ, bhante”.

“大德！是无常。”

“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?

“那无常的，是苦还是乐？”

“Dukkhaṃ, bhante”.

“大德！是苦。”

“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti?

“那无常、苦、变易之法，适合把它看作是‘这是我的，这是我，这是我的本体’吗？”

“No hetaṃ, bhante”.

“大德！不适合。”

【二】观受蕴

“Vedanā… saññā… saṅkhārā… viññāṇaṃ…pe…

“诸比丘！你们认为如何？受是常还是无常？”

“大德！是无常。”

“那无常的，是苦还是乐？”

“大德！是苦。”

“那无常、苦、变易之法，适合把它看作是‘这是我的，这是我，这是我的本体’吗？”

“大德！不适合。”

【三】观想蕴

“诸比丘！你们认为如何？想是常还是无常？”

“大德！是无常。”

“那无常的，是苦还是乐？”

“大德！是苦。”

“那无常、苦、变易之法，适合把它看作是‘这是我的，这是我，这是我的本体’吗？”

“大德！不适合。”

【四】观行蕴

“诸比丘！你们认为如何？行是常还是无常？”

“大德！是无常。”

“那无常的，是苦还是乐？”

“大德！是苦。”

“那无常、苦、变易之法，适合把它看作是‘这是我的，这是我，这是我的本体’吗？”

“大德！不适合。”

【五】观识蕴

“诸比丘！你们认为如何？识是常还是无常？”

“大德！是无常。”

“那无常的，是苦还是乐？”

“大德！是苦。”

“那无常、苦、变易之法，适合把它看作是‘这是我的，这是我，这是我的本体’吗？”

“大德！不适合。”

☆ 无有见 ➾ 【无相三昧】 ➾ 厌离 ➾ 离贪 ➾ 解脱 ➾ 生解脱智

tasmātiha, bhikkhave, evaṃ passaṃ sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānātī”ti.

“诸比丘！有听闻（佛法）的圣弟子，作如此观后，对色厌离，对受厌离，对想厌离，对行厌离，对识厌离。因厌离而离贪，因离贪而解脱，解脱时生起解脱之智，于是了知：‘（此）生已尽，梵行已立，所作已办，不再有后世的存在（不受后有）！’”

Aṭṭhamaṃ.

乞食经 ～所食品·第八经终

～《蕴相应‧所食品‧Piṇḍolyasutta 乞食经》(SN 22.80)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.11.4 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.8 Khajjanīyavagga 所食品 (SN 22.73-82)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.8.9 Pālileyyasutta 波利莱耶迦经 (SN 22.81)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Pālileyyasuttaṃ

81. Ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme.

那时，世尊住在拘睒弥国的瞿师罗园。

Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kosambiṃ piṇḍāya pāvisi.

当时，世尊在清晨时分穿好下衣，拿着钵和衣，进入拘睒弥乞食。

Kosambiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto sāmaṃ senāsanaṃ saṃsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṃ eko adutiyo cārikaṃ pakkāmi.

在拘睒弥乞食完毕，用过餐后，从乞食处回来，自己收拾好卧具和坐具，拿着钵和衣，没有告知侍者，也没有通知比丘僧团，独自一人离开了，前去游方。

Atha kho aññataro bhikkhu acirapakkantassa bhagavato yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ etadavoca –

这时，在世尊离开后不久，有一位比丘来到具寿阿难的住处，对具寿阿难说：

“esāvuso, ānanda, bhagavā sāmaṃ senāsanaṃ saṃsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṃ eko adutiyo cārikaṃ pakkanto”ti.

“友阿难！世尊自己收拾好卧具和坐具，拿着钵和衣，没有告知侍者，也没有通知比丘僧团，独自一人离开游方去了。”

“Yasmiṃ, āvuso, samaye bhagavā sāmaṃ senāsanaṃ saṃsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṃ eko adutiyo cārikaṃ pakkamati, ekova bhagavā tasmiṃ samaye viharitukāmo hoti; na bhagavā tasmiṃ samaye kenaci anubandhitabbo hotī”ti.

“友！当世尊自己收拾卧具、坐具，拿着钵和衣，不告知侍者，不通知比丘僧团，独自一人前去游方时，这表示世尊想要独自静住，这时候任何人都不要跟随。”

Atha kho bhagavā anupubbena cārikaṃ caramāno yena pālileyyakaṃ [pārileyyakaṃ (sī. pī.)] tadavasari.

那时，世尊一路游方，来到了波利莱耶迦。

Tatra sudaṃ bhagavā pālileyyake viharati bhaddasālamūle.

在那里，世尊住在波利莱耶迦的一棵跋陀娑罗树下。

Atha kho sambahulā bhikkhū yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu.

那时，有许多比丘来到具寿阿难的住处，与具寿阿难互相问候，说了些表示欢喜和值得记忆的话后，在一旁坐下。

Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ ānandaṃ etadavocuṃ –

坐在一旁的那些比丘对具寿阿难说：

“cirassutā kho no, āvuso ānanda, bhagavato sammukhā dhammī kathā; icchāma mayaṃ, āvuso ānanda, bhagavato sammukhā dhammiṃ kathaṃ sotun”ti.

“友阿难！我们很久没有亲自听闻世尊说法了。友阿难！我们希望能亲自听闻世尊说法。”

Atha kho āyasmā ānando tehi bhikkhūhi saddhiṃ yena pālileyyakaṃ bhaddasālamūlaṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

于是，具寿阿难和那些比丘们一起，前往波利莱耶迦的跋陀娑罗树下，来到世尊的住处。到达后，顶礼世尊，在一旁坐下。

Ekamantaṃ nisinne kho te bhikkhū bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi.

在一旁坐下后，世尊为那些比丘们说法，开示、劝导、鼓励，使他们欢喜。

Tena kho pana samayena aññatarassa bhikkhuno evaṃ cetaso parivitakko udapādi –

这时，有一位比丘心中生起这样的思考：

“kathaṃ nu kho jānato kathaṃ passato anantarā āsavānaṃ khayo hotī”ti?

“要怎样知、怎样见，才能迅速地灭尽诸漏呢？”

☆ 如实知（jānato evaṃ）、如实见者（passato）能无间断地（anantarā 直接）灭尽诸漏（āsavānaṃ khayo） ─➢ 如实知、如实见者，能无间断地灭尽诸漏！

Atha kho bhagavā tassa bhikkhuno cetasā cetoparivitakkamaññāya bhikkhū āmantesi –

这时，世尊知道了那位比丘心中的思考，便告诉比丘们：

“vicayaso desito, bhikkhave, mayā dhammo; vicayaso desitā cattāro satipaṭṭhānā; vicayaso desitā cattāro sammappadhānā; vicayaso desitā cattāro iddhipādā; vicayaso desitāni pañcindriyāni; vicayaso desitāni pañca balāni; vicayaso desitā sattabojjhaṅgā; vicayaso desito ariyo aṭṭhaṅgiko maggo.

“诸比丘！我审慎抉择后宣说法要，审慎抉择后宣说‘四念住’，审慎抉择后宣说‘四正勤’，审慎抉择后宣说‘四神足’，审慎抉择后宣说‘五根’，审慎抉择后宣说‘五力’，审慎抉择后宣说‘七觉支’，审慎抉择后宣说‘八圣道’。

Evaṃ vicayaso desito, bhikkhave, mayā dhammo.

诸比丘！我就是这样审慎抉择后宣说法要的。

Evaṃ vicayaso desite kho, bhikkhave, mayā dhamme atha ca panidhekaccassa bhikkhuno evaṃ cetaso parivitakko udapādi –

诸比丘！我这样审慎抉择后宣说了法，但现在这里却有一位比丘心生此念：

‘kathaṃ nu kho jānato kathaṃ passato anantarā āsavānaṃ khayo hotī’”ti?

‘要怎样知、怎样见，才能迅速地灭尽诸漏呢？’

Kathañca, bhikkhave, jānato kathaṃ passato anantarā āsavānaṃ khayo hoti?

诸比丘！那么，要怎样知、怎样见，才能迅速地灭尽诸漏呢？

Idha bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto,

诸比丘！在这里，未听闻（佛法）的凡夫，未曾见过圣者，不了知圣者之法，未在圣者之法中受过训练，

sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto

未曾见过善知识，不了知善知识之法，未在善知识之法中受过训练。

☆

【随观】 anupassati ➾ 【随观身】 kāyānupassī ➾ 【随观一切】 samanupassati, samanupassamāna, samanupassasī ➾ 【我随观一切】samanupassāmī.

☆ 【如实知见】 ─➢ ➊ 认为‘色即是我’？ rūpaṃ attato, ➋ ‘我拥有色’？ rūpavantaṃ attānaṃ, ➌ ‘色在我中’？ attani rūpaṃ, ➍ ‘我在色中’？ rūpasmiṃ attānaṃ.

【一】认为：“色即是我？”

rūpaṃ attato samanupassati.

他认为：‘色即是我’。

Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so.

然而，诸比丘！那种‘认为’本身就是一种行（Saṅkhāra，造作）。

So pana saṅkhāro kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo?

这个行：它的因是什么？它的集起是什么？它的生起是什么？它的根源是什么呢？

Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;

诸比丘！对于未听闻（佛法）的凡夫，当根、境、识三者和合（触）时，若伴随着无明，由（无明之）触所产生的感受，会生起渴爱；

tatojo so saṅkhāro.

那个‘行’（即‘色即是我’的观念）就是从这渴爱产生的。

Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno.

诸比丘！因此，那个‘行’也是无常的、有为的、缘起的；

Sāpi taṇhā aniccā saṅkhatā paṭiccasamuppannā.

那渴爱也是无常的、有为的、缘起的；

Sāpi vedanā aniccā saṅkhatā paṭiccasamuppannā.

那感受也是无常的、有为的、缘起的；

Sopi phasso anicco saṅkhato paṭiccasamuppanno.

那（无明之）触也是无常的、有为的、缘起的；

Sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.

那无明也是无常的、有为的、缘起的。

Evampi kho, bhikkhave, jānato evaṃ passato anantarā āsavānaṃ khayo hoti.

诸比丘！像这样了知，像这样看见的人，就能迅速灭尽诸漏！

【二】认为：“我拥有色？”

Na heva kho rūpaṃ attato samanupassati; api ca kho rūpavantaṃ attānaṃ samanupassati.

他虽然不认为：‘色即是我’；但他认为：‘我拥有色’。

Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so.

然而，诸比丘！那种‘认为’本身就是一种行。

So pana saṅkhāro kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo?

这个行：它的因是什么？它的集起是什么？它的生起是什么？它的根源是什么呢？

Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;

诸比丘！对于未听闻（佛法）的凡夫，当根、境、识三者和合（触）时，若伴随着无明，由（无明之）触所产生的感受，会生起渴爱；

tatojo so saṅkhāro.

那个‘行’（即‘我拥有色’的观念）就是从这渴爱产生的。

Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno.

诸比丘！因此，那个‘行’也是无常的、有为的、缘起的；

Sāpi taṇhā… sāpi vedanā… sopi phasso… sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.

那渴爱也是无常的、有为的、缘起的；

那感受也是无常的、有为的、缘起的；

那（无明之）触也是无常的、有为的、缘起的；

那无明也是无常的、有为的、缘起的。

Evampi kho, bhikkhave, jānato evaṃ passato anantarā āsavānaṃ khayo hoti.

诸比丘！像这样了知，像这样看见的人，就能迅速灭尽诸漏！

【三】认为：“色在我中？”

Na heva kho rūpaṃ attato samanupassati, na rūpavantaṃ attānaṃ samanupassati;

他既不认为：‘色即是我’，也不认为：‘我拥有色’；

api ca kho attani rūpaṃ samanupassati.

但他认为：‘色在我（真我）之中’。

Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so.

然而，诸比丘！那种‘认为’本身就是一种行。

So pana saṅkhāro kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo?

这个行：它的因是什么？它的集起是什么？它的生起是什么？它的根源是什么呢？

Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;

诸比丘！对于未听闻（佛法）的凡夫，当根、境、识三者和合（触）时，若伴随着无明，由（无明之）触所产生的感受，会生起渴爱；

tatojo so saṅkhāro.

那个‘行’（即‘色在我中’的观念）就是从这渴爱产生的。

Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno.

诸比丘！因此，那个‘行’也是无常的、有为的、缘起的；

Sāpi taṇhā… sāpi vedanā… sopi phasso… sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.

那渴爱也是无常的、有为的、缘起的；

那感受也是无常的、有为的、缘起的；

那（无明之）触也是无常的、有为的、缘起的；

那无明也是无常的、有为的、缘起的。

Evampi kho, bhikkhave, jānato evaṃ passato anantarā āsavānaṃ khayo hoti.

诸比丘！像这样了知，像这样看见的人，就能迅速灭尽诸漏！

【四】认为：“我在色中？”

Na heva kho rūpaṃ attato samanupassati, na rūpavantaṃ attānaṃ samanupassati, na attani rūpaṃ samanupassati;

他既不认为：‘色即是我’，也不认为：‘我拥有色’，也不认为：‘色在我中’；

api ca kho rūpasmiṃ attānaṃ samanupassati.

但他认为：‘我（真我）在色之中’。

Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so.

然而，诸比丘！那种‘认为’本身就是一种行。

So pana saṅkhāro kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo?

这个行：它的因是什么？它的集起是什么？它的生起是什么？它的根源是什么呢？

Avijjāsamphassajena, bhikkhave, vedayite phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;

诸比丘！对于未听闻（佛法）的凡夫，当根、境、识三者和合（触）时，若伴随着无明，由（无明之）触所产生的感受，会生起渴爱；

tatojo so saṅkhāro.

那个‘行’（即‘我在色中’的观念）就是从这渴爱产生的。

Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno.

诸比丘！因此，那个‘行’也是无常的、有为的、缘起的；

Sāpi taṇhā… sāpi vedanā… sopi phasso… sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.

那渴爱也是无常的、有为的、缘起的；

那感受也是无常的、有为的、缘起的；

那（无明之）触也是无常的、有为的、缘起的；

那无明也是无常的、有为的、缘起的。

Evampi kho, bhikkhave, jānato…pe… āsavānaṃ khayo hoti.

诸比丘！像这样了知…（中间省略）…就能迅速灭尽诸漏！

【五】认为：“受即是我、想即是我、行即是我、识即是我……？”

Na heva kho rūpaṃ attato samanupassati, na rūpavantaṃ attānaṃ, na attani rūpaṃ, na rūpasmiṃ attānaṃ samanupassati;

他既不认为：‘色即是我’、‘我拥有色’、‘色在我中’，也不认为：‘我在色中’；

api ca kho ➊ vedanaṃ attato samanupassati, api ca kho ➋ vedanāvantaṃ attānaṃ samanupassati, api ca kho ➌ attani vedanaṃ samanupassati, api ca kho ➍ vedanāya attānaṃ samanupassati;

但他认为：➊ ‘受即是我’、➋ ‘我拥有受’、➌ ‘受在我中’、➍ ‘我在受中’；

api ca kho saññaṃ…

或者他认为：‘想即是我’、‘我拥有想’、‘想在我中’、‘我在想中’；

api ca kho saṅkhāre attato samanupassati, api ca kho saṅkhāravantaṃ attānaṃ samanupassati, api ca kho attani saṅkhāre samanupassati, api ca kho saṅkhāresu attānaṃ samanupassati;

或者他认为：‘行即是我’、‘我拥有行’、‘行在我中’、‘我在行中’；

api ca kho viññāṇaṃ attato samanupassati, api ca kho viññāṇavantaṃ attānaṃ, api ca kho attani viññāṇaṃ, api ca kho viññāṇasmiṃ attānaṃ samanupassati.

或者他认为：‘识即是我’、‘我拥有识’、‘识在我中’、‘我在识中’。

Yā kho pana sā, bhikkhave, samanupassanā saṅkhāro so.

然而，诸比丘！那种‘认为’本身就是一种行。

So pana saṅkhāro kiṃnidāno…pe… kiṃpabhavo?

这个行：它的因是什么？…（中间省略）…它的根源是什么呢？

Avijjāsamphassajena, bhikkhave, vedayite phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;

诸比丘！对于未听闻（佛法）的凡夫，当根、境、识三者和合（触）时，若伴随着无明，由（无明之）触所产生的感受，会生起渴爱；

tatojo so saṅkhāro.

那个‘行’（即上述各种关于受、想、行、识的观念）就是从这渴爱产生的。

Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno.

诸比丘！因此，那个‘行’也是无常的、有为的、缘起的；

Sāpi taṇhā… sāpi vedanā… sopi phasso… sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.

那渴爱也是无常的、有为的、缘起的；

那感受也是无常的、有为的、缘起的；

那（无明之）触也是无常的、有为的、缘起的；

那无明也是无常的、有为的、缘起的。

Evaṃ kho, bhikkhave, jānato evaṃ passato anantarā āsavānaṃ khayo hoti.

诸比丘！像这样了知，像这样看见的人，就能迅速灭尽诸漏！

【六】认为：“常见（认为有恒我）？”

Na heva kho rūpaṃ attato samanupassati, na vedanaṃ attato samanupassati, na saññaṃ… na saṅkhāre… na viññāṇaṃ attato samanupassati;

他既不认为‘色即是我’……‘受即是我’……‘想即是我’……‘行即是我’……，也不认为‘识即是我’……乃至……‘我在识中’。

api ca kho evaṃdiṭṭhi hoti – ‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti.

但他持有这样的见解：‘那是我（的真我），那就是世界；死后我将继续存在，是常、恒、不变、永恒、不坏灭之法。’

Yā kho pana sā, bhikkhave, sassatadiṭṭhi saṅkhāro so.

然而，诸比丘！这种常见本身就是一种行。

So pana saṅkhāro kiṃnidāno…pe…

这个行：它的因是什么？…（中间省略）…

诸比丘！对于未听闻（佛法）的凡夫，当根、境、识三者和合（触）时，若伴随着无明，由（无明之）触所产生的感受，会生起渴爱；

那个‘行’就是从这渴爱产生的。

诸比丘！因此，那个‘行’也是无常的、有为的、缘起的；

那渴爱也是无常的、有为的、缘起的；

那感受也是无常的、有为的、缘起的；

那（无明之）触也是无常的、有为的、缘起的；

那无明也是无常的、有为的、缘起的。

evampi kho, bhikkhave, jānato evaṃ passato anantarā āsavānaṃ khayo hoti.

诸比丘！像这样了知，像这样看见的人，就能迅速灭尽诸漏！

【七】认为：“断见（认为死后断灭）？”

Na heva kho rūpaṃ attato samanupassati, na vedanaṃ … na saññaṃ… na saṅkhāre… na viññāṇaṃ attato samanupassati;

他既不认为‘色即是我’……‘受即是我’……‘想即是我’……‘行即是我’……，也不认为‘识即是我’……乃至……‘我在识中’。

nāpi evaṃdiṭṭhi hoti – ‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti.

虽然他不持有常见的见解：‘那是我（的真我），那就是世界；死后我将继续存在，是常、恒、不变、永恒、不坏灭之法。’

Api ca kho evaṃdiṭṭhi hoti – ‘no cassaṃ no ca me siyā nābhavissaṃ na me bhavissatī’ti.

但他持有这样的见解：‘（我）将不复存在，（我所拥有的）将不复存在；（我）将不会（再次）存在，（属于我的）将不会（再次）存在。’

Yā kho pana sā, bhikkhave, ucchedadiṭṭhi saṅkhāro so.

然而，诸比丘！这种断见本身就是一种行。

So pana saṅkhāro kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo?

这个行：它的因是什么？它的集起是什么？它的生起是什么？它的根源是什么呢？

Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;

诸比丘！对于未听闻（佛法）的凡夫，当根、境、识三者和合（触）时，若伴随着无明，由（无明之）触所产生的感受，会生起渴爱；

tatojo so saṅkhāro.

那个‘行’（即断见的观念）就是从这渴爱产生的。

Iti kho, bhikkhave, sopi saṅkhāro anicco…pe…

诸比丘！因此，那个‘行’也是无常的…（中间省略）…

那渴爱也是无常的、有为的、缘起的；

那感受也是无常的、有为的、缘起的；

那（无明之）触也是无常的、有为的、缘起的；

那无明也是无常的、有为的、缘起的。

evampi kho, bhikkhave, jānato evaṃ passato anantarā āsavānaṃ khayo hoti.

诸比丘！像这样了知，像这样看见的人，就能迅速灭尽诸漏！

【八】认为：“怀疑、犹豫？”

Na heva kho rūpaṃ attato samanupassati, na vedanaṃ… na saññaṃ… na saṅkhāre… na viññāṇaṃ attato samanupassati…pe… na viññāṇasmiṃ attato samanupassati,

他既不认为‘色即是我’……‘受即是我’……‘想即是我’……‘行即是我’……，也不认为‘识即是我’……乃至……‘我在识中’。

nāpi evaṃdiṭṭhi hoti – ‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti;

虽然他不持有常见的见解：‘那是我（的真我），那就是世界；死后我将继续存在，是常、恒、不变、永恒、不坏灭之法。’

nāpi evaṃdiṭṭhi hoti – ‘no cassaṃ no ca me siyā nābhavissaṃ na me bhavissatī’ti;

也不持有断见的见解：‘（我）将不复存在，（我所拥有的）将不复存在；（我）将不会（再次）存在，（属于我的）将不会（再次）存在。’

api ca kho kaṅkhī hoti vicikicchī aniṭṭhaṅgato saddhamme.

但他对正法却心存怀疑、犹豫不决，无法获得确信。

Yā kho pana sā, bhikkhave, kaṅkhitā vicikicchitā aniṭṭhaṅgatatā saddhamme saṅkhāro so.

然而，诸比丘！这种对正法的怀疑、犹豫、不确信本身就是一种行。

So pana saṅkhāro kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo?

这个行：它的因是什么？它的集起是什么？它的生起是什么？它的根源是什么呢？

Avijjāsamphassajena, bhikkhave, vedayitena phuṭṭhassa assutavato puthujjanassa uppannā taṇhā;

诸比丘！对于未听闻（佛法）的凡夫，当根、境、识三者和合（触）时，若伴随着无明，由（无明之）触所产生的感受，会生起渴爱；

tatojo so saṅkhāro.

那个‘行’（即怀疑、犹豫、不确信的状态）就是从这渴爱产生的。

Iti kho, bhikkhave, sopi saṅkhāro anicco saṅkhato paṭiccasamuppanno.

诸比丘！因此，那个‘行’也是无常的、有为的、缘起的；

Sāpi taṇhā aniccā saṅkhatā paṭiccasamuppannā.

那渴爱也是无常的、有为的、缘起的；

Sāpi vedanā aniccā saṅkhatā paṭiccasamuppannā.

那感受也是无常的、有为的、缘起的；

Sopi phasso anicco saṅkhato paṭiccasamuppanno.

那（无明之）触也是无常的、有为的、缘起的；

Sāpi avijjā aniccā saṅkhatā paṭiccasamuppannā.

那无明也是无常的、有为的、缘起的。

Evaṃ kho, bhikkhave, jānato evaṃ passato anantarā āsavānaṃ khayo hotī”ti.

诸比丘！像这样了知，像这样看见的人，就能迅速灭尽诸漏！”

Navamaṃ.

波利莱耶迦经 ～所食品·第九经终

～《蕴相应‧所食品‧Pālileyyasutta 波利莱耶迦经》(SN 22.81)

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.8 Khajjanīyavagga 所食品 (SN 22.73-82)”

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【经名】 1.8.10 Puṇṇamasutta 满月 (SN 22.82)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Puṇṇamasuttaṃ

82. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde mahatā bhikkhusaṅghena saddhiṃ. Tena kho pana samayena bhagavā tadahuposathe pannarase puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto ajjhokāse nisinno hoti.

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［八二］ 第十 满月

一 当时，世尊住在舍卫城的东园鹿母讲堂，与众多大比丘们在一起。

二 那时，世尊在十五日布萨满月的夜晚，被比丘僧团围绕着，坐在露天的地方。

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Atha kho aññataro bhikkhu uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – “puccheyyāhaṃ, bhante, bhagavantaṃ kiñcideva [kañcideva (?)] desaṃ, sace me bhagavā okāsaṃ karoti pañhassa veyyākaraṇāyā”ti? “Tena hi tvaṃ, bhikkhu, sake āsane nisīditvā puccha yadākaṅkhasī”ti. “Evaṃ, bhante”ti kho so bhikkhu bhagavato paṭissutvā sake āsane nisīditvā bhagavantaṃ etadavoca – “ime nu kho, bhante, pañcupādānakkhandhā, seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho”ti.

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三 这时，有一位比丘从座位上起来，整理上衣露出右肩，向世尊合掌，对世尊说：

“大德！如果世尊允许我提问，我想请教世尊一些问题。”

“比丘！那么你就坐在自己的座位上，问你想问的吧。”

四 “是的，大德！”那位比丘回答世尊后，就坐在自己的座位上，对世尊说：

“大德！是不是有这五种取蕴，即：色取蕴、受取蕴、想取蕴、行取蕴、识取蕴呢？”

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“Ime kho pana, bhikkhu, pañcupādānakkhandhā; seyyathidaṃ – rūpupādānakkhandho…pe… viññāṇupādānakkhandho”ti. “Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ uttariṃ pañhaṃ apucchi –

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“比丘！是有这五种取蕴，即色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。”

五 “善哉，大德！”那位比丘对世尊所说的话感到欢喜、随喜，接着向世尊进一步提问：

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“Ime kho pana, bhante, pañcupādānakkhandhā kiṃmūlakā”ti? “Ime kho, bhikkhu, pañcupādānakkhandhā chandamūlakā”ti…pe… taññeva nu kho, bhante, upādānaṃ te pañcupādānakkhandhā udāhu aññatra pañcahi upādānakkhandhehi upādānanti? “Na kho, bhikkhu, taññeva upādānaṃ te pañcupādānakkhandhā nāpi aññatra pañcahi upādānakkhandhehi upādānaṃ, api ca yo tattha chandarāgo taṃ tattha upādānan”ti. “Sādhu, bhante”ti kho so bhikkhu…pe… uttariṃ pañhaṃ apucchi –

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“大德！这五种取蕴以什么为根源呢？”

“比丘！这五种取蕴是以‘欲’（chanda）为根源的。”

六 ……乃至……

“大德！那五取蕴本身就是‘取’（upādāna）吗？还是离开五取蕴另有‘取’呢？”

“比丘！五取蕴本身并不是‘取’，也不是离开五取蕴另有‘取’。而是，对于五取蕴所生的‘欲染’（chandarāga），那才是‘取’。”

七 “善哉，大德！”那位比丘对世尊所说的话感到欢喜、随喜，接着向世尊进一步提问：

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☼ 【五取蕴之根 ─➢ 贪欲】

“Siyā pana, bhante, pañcupādānakkhandhesu chandarāgavemattatā”ti?

“大德！对于五取蕴，‘欲染’（chandarāga）会有差异吗？”

“Siyā, bhikkhū”ti bhagavā avoca – “idha, bhikkhu, ekaccassa evaṃ hoti – ‘evaṃrūpo siyaṃ anāgatamaddhānaṃ, evaṃvedano siyaṃ anāgatamaddhānaṃ, evaṃsañño siyaṃ anāgatamaddhānaṃ, evaṃsaṅkhāro siyaṃ anāgatamaddhānaṃ, evaṃviññāṇo siyaṃ anāgatamaddhānan’ti. Evaṃ kho, bhikkhu, siyā pañcupādānakkhandhesu chandarāgavemattatā”ti.

“比丘！可能会有的。”世尊说道：“比丘！比如这里有某人这样想：‘愿我在未来世有这样的色，愿我在未来世有这样的受，愿我在未来世有这样的想，愿我在未来世有这样的行，愿我在未来世有这样的识。’比丘！像这样，对于五取蕴的‘欲染’就会有差异。”

“Sādhu, bhante”ti kho so bhikkhu…pe… uttariṃ pañhaṃ apucchi –

“善哉，大德！”那位比丘对世尊所说的话感到欢喜、随喜，接着向世尊进一步提问：

“Kittāvatā nu kho, bhante, khandhānaṃ khandhādhivacanan”ti?

“大德！凭借什么称之为‘蕴’（khandha）呢？”

“Yaṃ kiñci, bhikkhu, rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, ayaṃ vuccati rūpakkhandho.

“比丘！➊ 凡是任何色，无论是过去的、未来的、现在的，内在的、外在的，粗大的、细微的，低劣的、胜妙的，远处的、近处的，这被称为色蕴。

Yā kāci vedanā…

➋ 凡是任何受……

yā kāci saññā …

➌ 凡是任何想……

ye keci saṅkhārā…

➍ 凡是任何行……

yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, ayaṃ vuccati viññāṇakkhandho.

➎ 凡是任何识，无论是过去的、未来的、现在的，内在的、外在的，粗大的、细微的，低劣的、胜妙的，远处的、近处的，这被称为识蕴。

Ettāvatā kho, bhikkhu, khandhānaṃ khandhādhivacanan”ti.

比丘！就凭这些，称之为‘蕴’。”

“Sādhu, bhante”ti kho so bhikkhu…pe… apucchi –

“善哉，大德！”那位比丘对世尊所说的话感到欢喜、随喜，接着向世尊进一步提问：

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“Ko nu kho, bhante, hetu ko paccayo rūpakkhandhassa paññāpanāya; ko hetu ko paccayo vedanākkhandhassa paññāpanāya; ko hetu ko paccayo saññākkhandhassa paññāpanāya; ko hetu ko paccayo saṅkhārakkhandhassa paññāpanāya; ko hetu ko paccayo viññāṇakkhandhassa paññāpanāyā”ti? “Cattāro kho, bhikkhu, mahābhūtā hetu, cattāro mahābhūtā paccayo rūpakkhandhassa paññāpanāya. Phasso hetu phasso paccayo vedanākkhandhassa paññāpanāya. Phasso hetu phasso paccayo saññākkhandhassa paññāpanāya. Phasso hetu, phasso paccayo saṅkhārakkhandhassa paññāpanāya. Nāmarūpaṃ hetu, nāmarūpaṃ paccayo viññāṇakkhandhassa paññāpanāyā”ti. “Sādhu, bhante”ti kho so bhikkhu…pe… apucchi –

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“大德！以什么为因、以什么为缘，而有色蕴的施设（或认知）呢？

以什么为因、以什么为缘，而有受蕴的施设（或认知）呢？

以什么为因、以什么为缘，而有想蕴的施设（或认知）呢？

以什么为因、以什么为缘，而有行蕴的施设（或认知）呢？

以什么为因、以什么为缘，而有识蕴的施设（或认知）呢？”

“比丘！以四大种为因、以四大种为缘，而有色蕴的施设（或认知）。

以触为因、以触为缘，而有受蕴的施设（或认知）。

以触为因、以触为缘，而有想蕴的施设（或认知）。

以触为因、以触为缘，而有行蕴的施设（或认知）。

以名色为因、以名色为缘，而有识蕴的施设（或认知）。”

一〇 “善哉，大德！”那位比丘对世尊所说的话感到欢喜、随喜，接着向世尊进一步提问：

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“Kathaṃ nu kho, bhante, sakkāyadiṭṭhi hotī”ti? “Idha, bhikkhu, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ; attani vā rūpaṃ, rūpasmiṃ vā attānaṃ; vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ… attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ. Evaṃ kho, bhikkhu, sakkāyadiṭṭhi hotī”ti. “Sādhu, bhante”ti kho so bhikkhu…pe… apucchi –

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“大德！‘有身见’（sakkāyadiṭṭhi）是如何生起的呢？”

“比丘！在此，未听闻（正法）的凡夫，不曾见过圣者，不了解圣者的法，未在圣者的法中得到训练；不曾见过善知识，不了解善知识的法，未在善知识的法中得到训练。

他这样看待色：‘色是我’，或‘我有色’，或‘色在我中’，或‘我在色中’。

他这样看待受：‘受是我’，或‘我有受’，或‘受在我中’，或‘我在受中’。

他这样看待想：‘想是我’，或‘我有想’，或‘想在我中’，或‘我在想中’。

他这样看待行：‘行是我’，或‘我有行’，或‘行在我中’，或‘我在行中’。

他这样看待识：‘识是我’，或‘我有识’，或‘识在我中’，或‘我在识中’。

比丘！像这样，‘有身见’就生起了。”

一一 “善哉，大德！”那位比丘对世尊所说的话感到欢喜、随喜，接着向世尊进一步提问：

☸.....................................................................

☸*********************************************************************

“Kathaṃ pana, bhante, sakkāyadiṭṭhi na hotī”ti? “Idha, bhikkhu, sutavā ariyasāvako ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ; na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ; na vedanaṃ… na saññaṃ… na saṅkhāre… na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ; na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ. Evaṃ kho, bhikkhu, sakkāyadiṭṭhi na hotī”ti. “Sādhu, bhante”ti kho so bhikkhu…pe… apucchi –

☸---------------------------------------------------------------------

“大德！怎样才能不生起‘有身见’呢？”

“比丘！在此，听闻了（正法）的圣弟子，曾见过圣者，了解圣者的法，已在圣者的法中得到善巧训练；曾见过善知识，了解善知识的法，已在善知识的法中得到善巧训练。

他不这样看待色：‘色是我’，或‘我有色’，或‘色在我中’，或‘我在色中’。

他不这样看待受：‘受是我’，或‘我有受’，或‘受在我中’，或‘我在受中’。

他不这样看待想：‘想是我’，或‘我有想’，或‘想在我中’，或‘我在想中’。

他不这样看待行：‘行是我’，或‘我有行’，或‘行在我中’，或‘我在行中’。

他不这样看待识：‘识是我’，或‘我有识’，或‘识在我中’，或‘我在识中’。

比丘！像这样，‘有身见’就不生起了。”

一二 “善哉，大德！”那位比丘……乃至……接着向世尊进一步提问：

☸.....................................................................

☸*********************************************************************

“Ko nu kho, bhante, rūpassa assādo, ko ādīnavo, kiṃ nissaraṇaṃ; ko vedanāya… ko saññāya… ko saṅkhārānaṃ… ko viññāṇassa assādo, ko ādīnavo, kiṃ nissaraṇan”ti? “Yaṃ kho, bhikkhu, rūpaṃ paṭicca uppajjati sukhaṃ somanassaṃ – ayaṃ rūpassa assādo. Yaṃ rūpaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ – ayaṃ rūpassa ādīnavo. Yo rūpasmiṃ chandarāgavinayo chandarāgappahānaṃ – idaṃ rūpassa nissaraṇaṃ. Yaṃ vedanaṃ paṭicca… yaṃ saññaṃ paṭicca… ye saṅkhāre paṭicca… yaṃ viññāṇaṃ paṭicca uppajjati sukhaṃ somanassaṃ – ayaṃ viññāṇassa assādo. Yaṃ viññāṇaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ – ayaṃ viññāṇassa ādīnavo. Yo viññāṇasmiṃ chandarāgavinayo chandarāgappahānaṃ – idaṃ viññāṇassa nissaraṇan”ti. “Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ uttariṃ pañhaṃ apucchi –

☸---------------------------------------------------------------------

“大德！什么是色的‘味’（assāda，吸引人的乐趣）？什么是它的‘过患’（ādīnava，危险、祸患）？什么是它的‘出离’（nissaraṇa，解脱）呢？

什么是受的‘味’？什么是它的‘过患’？什么是它的‘出离’呢？

什么是想的‘味’？什么是它的‘过患’？什么是它的‘出离’呢？

什么是行的‘味’？什么是它的‘过患’？什么是它的‘出离’呢？

什么是识的‘味’？什么是它的‘过患’？什么是它的‘出离’呢？”

“比丘！缘于色而生起的快乐和喜悦，这就是色的‘味’。色是无常的、是苦的、是变易坏灭之法，这就是色的‘过患’。对于色，调伏欲染、断除欲染（chandarāga），这就是色的‘出离’。

缘于受而生起的快乐和喜悦，为受之味。受是无常的、是苦的、是变易坏灭之法，为受之过患。对于受，调伏欲染、断除欲染，为受之出离。

缘于想而生起的快乐和喜悦，为想之味。想是无常的、是苦的、是变易坏灭之法，为想之过患。对于想，调伏欲染、断除欲染，为想之出离。

缘于行而生起的快乐和喜悦，为行之味。行是无常的、是苦的、是变易坏灭之法，为行之过患。对于行，调伏欲染、断除欲染，为行之出离。

缘于识而生起的快乐和喜悦，为识之味。识是无常的、是苦的、是变易坏灭之法，为识之过患。对于识，调伏欲染、断除欲染，为识之出离。”

一三 “善哉，大德！”那位比丘对世尊所说的话感到欢喜、随喜，接着向世尊进一步提问：

☸.....................................................................

☸*********************************************************************

“Kathaṃ nu kho, bhante, jānato, kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti? “Yaṃ kiñci, bhikkhu, rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ – ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati. Yā kāci vedanā… yā kāci saññā… ye keci saṅkhārā… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ – ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati. Evaṃ kho, bhikkhu, jānato evaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti.

☸---------------------------------------------------------------------

“大德！要怎样知晓、怎样观察，才能对于这个有识之身以及外在的一切相状（nimitta），不生起‘我’（ahaṅkāra）、‘我所’（mamaṅkāra）、‘慢’（māna）的潜在倾向（anusaya）呢？”

“比丘！对于任何色，无论是过去的、未来的、现在的，内在的、外在的，粗大的、细微的，低劣的、胜妙的，远处的、近处的——对于这一切色，都以正慧如实地这样观察：‘这不是我的（netaṃ mama），这不是我（nesohamasmi），这不是我的自我（na meso attā）’。

对于任何受，无论是过去的、未来的、现在的……对于这一切受，都以正慧如实地这样观察：‘这不是我的，这不是我，这不是我的自我’。

对于任何想，无论是过去的、未来的、现在的……对于这一切想，都以正慧如实地这样观察：‘这不是我的，这不是我，这不是我的自我’。

对于任何行，无论是过去的、未来的、现在的……对于这一切行，都以正慧如实地这样观察：‘这不是我的，这不是我，这不是我的自我’。

对于任何识，无论是过去的、未来的、现在的，内在的、外在的，粗大的、细微的，低劣的、胜妙的，远处的、近处的——对于这一切识，都以正慧如实地这样观察：‘这不是我的，这不是我，这不是我的自我’。

比丘！像这样知晓、像这样观察的人，就能对于这个有识之身以及外在的一切相状，不生起‘我’、‘我所’、‘慢’的潜在倾向。”

☸.....................................................................

☸*********************************************************************

Tena kho pana samayena aññatarassa bhikkhuno evaṃ cetaso parivitakko udapādi – “iti kira bho rūpaṃ anattā, vedanā… saññā… saṅkhārā… viññāṇaṃ anattā; anattakatāni kammāni kathamattānaṃ [katamattānaṃ (pī.), kammattānaṃ (syā. kaṃ. ka.)] phusissantī”ti. Atha kho bhagavā tassa bhikkhuno cetasā ceto parivitakkamaññāya bhikkhū āmantesi –

☸---------------------------------------------------------------------

一四 当时，有某位比丘心中生起了这样的思虑：

“如此说来，色是无我的，受是无我的，想是无我的，行是无我的，识是无我的；那么，由无我所造作的业（kamma），将会触及（影响）哪个‘我’（attā）呢？”

一五 这时，世尊以心了知那位比丘的心中思虑，于是对比丘们说：

☸.....................................................................

☸*********************************************************************

“Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ idhekacco moghapuriso avidvā avijjāgato taṇhādhipateyyena cetasā satthusāsanaṃ atidhāvitabbaṃ maññeyya. Iti kira, bho, rūpaṃ anattā, vedanā… saññā… saṅkhārā… viññāṇaṃ anattā. Anattakatāni kammāni kathamattānaṃ phusissantīti? Paṭipucchāvinītā kho me tumhe, bhikkhave, tatra tatra tesu tesu dhammesu.

☸---------------------------------------------------------------------

“诸比丘！确实可能会有这样的情况：这里某个愚痴的人，无知，被无明所覆盖，以渴爱（taṇhā）为主导的心，认为可以超越导师的教导，说道：

“如此说来，色是无我的，受是无我的，想是无我的，行是无我的，识是无我的；那么，由无我所造作的业，将会触及哪个我呢？”诸比丘！我在各种法中，处处都是通过相互问答来训练你们的啊！

☸.....................................................................

☸*********************************************************************

“Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”. “Vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ, bhante”. Tasmātiha…pe… evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī”ti.

☸---------------------------------------------------------------------

一六 诸比丘！你们认为如何？色是常还是无常？”

“大德！是无常。”

一七～一九

“受是常还是无常？”

“大德！是无常。”

“想是常还是无常？”

“大德！是无常。”

“行是常还是无常？”

“大德！是无常。”

二〇 “识是常还是无常？”

“大德！是无常。”

“那无常的是苦还是乐？”

“大德！是苦。”

“对于那无常的、苦的、变易坏灭之法，能够认为‘这是我的，这是我，这是我的自我’吗？”

“大德！不能。”

二一 “因此，在这里，对于任何色，无论是过去的、未来的、现在的，内在的、外在的，粗大的、细微的，低劣的、胜妙的，远处的、近处的——对于这一切色，都应当以正慧这样如实地看待：‘这不是我的，这不是我，这不是我的自我’。

二〇～二二

对于任何受，无论是过去的、未来的、现在的，内在的、外在的，粗大的、细微的，低劣的、胜妙的，远处的、近处的——对于这一切受，都应当以正慧这样如实地看待：‘这不是我的，这不是我，这不是我的自我’。

对于任何想，无论是过去的、未来的、现在的，内在的、外在的，粗大的、细微的，低劣的、胜妙的，远处的、近处的——对于这一切想，都应当以正慧这样如实地看待：‘这不是我的，这不是我，这不是我的自我’。

对于任何行，无论是过去的、未来的、现在的，内在的、外在的，粗大的、细微的，低劣的、胜妙的，远处的、近处的——对于这一切行，都应当以正慧这样如实地看待：‘这不是我的，这不是我，这不是我的自我’。

二三 对于任何识，无论是过去的、未来的、现在的，内在的、外在的，粗大的、细微的，低劣的、胜妙的，远处的、近处的——对于这一切识，都应当以正慧这样如实地看待：‘这不是我的，这不是我，这不是我的自我’。

二四 像这样看待，听闻了（正法）的圣弟子，就会厌离于色，厌离于受，厌离于想，厌离于行，厌离于识。因厌离而离贪（virāga），因离贪而解脱（vimutti），在解脱中生起‘已解脱’的智慧（ñāṇa），了知：‘出生已尽，梵行已立，应作已办，不再有后有（轮回之生）！’”

☸.....................................................................

☸*********************************************************************

“Dve khandhā taññeva siyaṃ, adhivacanañca hetunā;

Sakkāyena duve vuttā, assādaviññāṇakena ca;

Ete dasavidhā vuttā, hoti bhikkhu pucchāyā”ti. dasamaṃ;

Khajjanīyavaggo aṭṭhamo.

Tassuddānaṃ –

Assādo dve samudayā, arahantehi apare dve;

Sīho khajjanī piṇḍolyaṃ, pālileyyena puṇṇamāti.

☸---------------------------------------------------------------------

二二 蕴二即未来

名因有身二

乃至味有识

因应比丘问

以此说为十

所食品第三 （终）

此品之摄颂曰：

味及集之二，

阿罗汉亦二，

狮子及所食，

乞食与波陀，

满月等为十。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.8.28 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.9 Theravagga 长老品 (SN 22.83-92)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.9.1 Ānandasutta 阿难 (SN 22.83)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Theravaggo

长老品

1. Ānandasuttaṃ

阿难经

☆ 不执取“我见”故无我 ☞

① 厌离于色 ➾ ② 厌离于受 ➾

③ 厌离于想 ➾ ④ 厌离于行 ➾

⑤ 厌离于识 ➾ ⑥ 因厌离而离贪 ➾

⑦ 因离贪而解脱 ➾ ⑧ 因解脱而生起解脱之智。

83. Sāvatthinidānaṃ.

舍卫城因缘。

Tatra kho āyasmā ānando bhikkhū āmantesi –

在此，具寿阿难对比丘们说：

“āvuso, bhikkhave”ti.

“友人们，诸位比丘！”

“Āvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṃ.

“友人！是的。”那些比丘们回答具寿阿难。

Āyasmā ānando etadavoca –

具寿阿难说：

“Puṇṇo nāma, āvuso, āyasmā mantāṇiputto [mantāniputto (ka. sī. syā. kaṃ. pī. ka.)] amhākaṃ navakānaṃ sataṃ bahūpakāro hoti.

“具寿富楼那·满慈子（Puṇṇa Mantāṇiputta），在我们刚出家时，对我们非常有帮助。

So amhe iminā ovādena ovadati –

他用这样的教诫来教导我们，说：

‘upādāya, āvuso ānanda, asmīti hoti, no anupādāya.

‘友，阿难！因为执取（upādāya），才会生起‘有我’（asmīti）的想法；不执取，就不会生起‘有我’的想法。

Kiñca upādāya asmīti hoti, no anupādāya?

因为执取什么才会生起‘有我’的想法，不执取就不会呢？

Rūpaṃ upādāya asmīti hoti, no anupādāya.

⓵ 因为执取‘色’，才会生起‘有我’的想法；不执取，就不会。

Vedanaṃ…

⓶ 因为执取‘受’，才会生起‘有我’的想法；不执取，就不会。

saññaṃ…

⓷ 因为执取‘想’，才会生起‘有我’的想法；不执取，就不会。

saṅkhāre…

⓸ 因为执取‘行’，才会生起‘有我’的想法；不执取，就不会。

viññāṇaṃ upādāya asmīti hoti, no anupādāya’”.

⓹ 因为执取‘识’，才会生起‘有我’的想法；不执取，就不会。’

“Seyyathāpi, āvuso ānanda, itthī vā puriso

譬如，友阿难！年轻爱打扮的女子或男子，

vā daharo yuvā maṇḍanakajātiko

或年轻男女而好装饰者，

ādāse vā parisuddhe

在清澈洁净的镜子中，

pariyodāte acche vā udakapatte

或者在清澈明净的水盆里，

sakaṃ mukhanimittaṃ

反照观看自己的面相时──

paccavekkhamāno upādāya passeyya,

因为执取（观察的动作），所以能看见（面相）；

no anupādāya;

不执取（不去观察），就看不见。

evameva kho, āvuso ānanda,

友阿难！正是这样──

rūpaṃ upādāya asmīti hoti, no anupādāya.

⓵ 因为执取‘色’，才会生起‘有我’的想法；不执取，就不会。

Vedanaṃ…

⓶ 因为执取‘受’，才会生起‘有我’的想法；不执取，就不会。

saññaṃ…

⓷ 因为执取‘想’，才会生起‘有我’的想法；不执取，就不会。

saṅkhāre…

⓸ 因为执取‘行’，才会生起‘有我’的想法；不执取，就不会。

viññāṇaṃ upādāya asmīti hoti, no anupādāya.

⓹ 因为执取‘识’，才会生起‘有我’的想法；不执取，就不会。

“Taṃ kiṃ maññasi, āvuso ānanda, ‘rūpaṃ niccaṃ vā aniccaṃ vā’”ti?

‘友阿难！你认为如何？色是常还是无常？’

‘Aniccaṃ, āvuso’.

‘友！是无常。’

Vedanā… saññā … saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā’ti?

‘受……想……行……识是常还是无常？’

‘Aniccaṃ, āvuso’.

‘友！是无常。’

Tasmātiha…pe… evaṃ passaṃ…pe…

[Tasmātiha, āvuso, evaṃ passaṃ sutavā ariyasāvako

‘友！因此，在这里，听闻了（正法）的圣弟子，像这样观察：

rūpasmimpi nibbindati,

① 对色厌离；

vedanāyapi nibbindati,

② 对受厌离；

saññāyapi nibbindati,

③ 对想厌离；

saṅkhāresupi nibbindati,

④ 对行厌离；

viññāṇasmimpi nibbindati.

⑤ 对识厌离。

Nibbindaṃ virajjati;

⑥ 因厌离而离贪；

virāgā vimuccati.

⑦ 因离贪而解脱；

Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.

⑧ 在解脱中生起（已解脱的）智慧。

‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānātī”ti.]

nāparaṃ itthattāyāti pajānātīti.

他了知：“出生已尽，梵行已立，应作已办，不再有后有！”’

Puṇṇo nāma āvuso āyasmā mantāṇiputto amhākaṃ navakānaṃ sataṃ bahūpakāro hoti.

具寿富楼那·满慈子，在我们刚出家时，对我们非常有帮助。

So amhe iminā ovādena ovadati.

他就是用这样的教诫来教导我们。

Idañca pana me āyasmato puṇṇassa mantāṇiputtassa dhammadesanaṃ sutvā

而且，我从具寿富楼那·满慈子那里听闻了这番说法后，

dhammo abhisamitoti.

对于（五蕴之）法，彻底地理解并生起了现观。”

Paṭhamaṃ.

阿难经 ～长老品‧第一经终

～《蕴相应‧长老品‧Ānandasutta 阿难经》(SN 22.83)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.9 Theravagga 长老品 (SN 22.83-92)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.9.2 Tissasutta 低舍 (SN 22.84)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Tissasuttaṃ

84. Sāvatthinidānaṃ. Tena kho pana samayena āyasmā tisso bhagavato pitucchāputto sambahulānaṃ bhikkhūnaṃ evamāroceti – “api me, āvuso, madhurakajāto viya kāyo; disāpi me na pakkhāyanti; dhammāpi maṃ na paṭibhanti; thinamiddhañca [thīnamiddhañca (sī. syā. kaṃ. pī.)] me cittaṃ pariyādāya tiṭṭhati; anabhirato ca brahmacariyaṃ carāmi; hoti ca me dhammesu vicikicchā”ti.

Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – “āyasmā, bhante, tisso bhagavato pitucchāputto sambahulānaṃ bhikkhūnaṃ evamāroceti – ‘api me, āvuso, madhurakajāto viya kāyo; disāpi me na pakkhāyanti; dhammāpi maṃ na paṭibhanti; thinamiddhañca me cittaṃ pariyādāya tiṭṭhati; anabhirato ca brahmacariyaṃ carāmi; hoti ca me dhammesu vicikicchā’”ti.

Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi – “ehi tvaṃ, bhikkhu, mama vacanena tissaṃ bhikkhuṃ āmantehī”ti. “Evaṃ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā tisso tenupasaṅkami; upasaṅkamitvā āyasmantaṃ tissaṃ etadavoca – “satthā taṃ, āvuso tissa, āmantetī”ti. “Evamāvuso”ti kho āyasmā tisso tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ tissaṃ bhagavā etadavoca – “saccaṃ kira tvaṃ, tissa, sambahulānaṃ bhikkhūnaṃ evamārocesi – ‘api me, āvuso, madhurakajāto viya kāyo…pe… hoti ca me dhammesu vicikicchā’”ti? “Evaṃ, bhante”. “Taṃ kiṃ maññasi, tissa, rūpe avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa, tassa rūpassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā”ti? “Evaṃ, bhante”.

“Sādhu sādhu, tissa! Evañhetaṃ, tissa, hoti. Yathā taṃ rūpe avigatarāgassa… vedanāya… saññāya… saṅkhāresu avigatarāgassa…pe… tesaṃ saṅkhārānaṃ vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā”ti? “Evaṃ, bhante”.

“Sādhu sādhu, tissa! Evañhetaṃ, tissa, hoti. Yathā taṃ viññāṇe avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa, tassa viññāṇassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā”ti? “Evaṃ, bhante”.

“Sādhu sādhu, tissa! Evañhetaṃ, tissa, hoti. Yathā taṃ viññāṇe avigatarāgassa. Taṃ kiṃ maññasi, tissa, rūpe vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa, tassa rūpassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā”ti? “No hetaṃ, bhante”.

“Sādhu sādhu, tissa! Evañhetaṃ, tissa, hoti. Yathā taṃ rūpe vigatarāgassa… vedanāya… saññāya… saṅkhāresu vigatarāgassa… viññāṇe vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa tassa viññāṇassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā”ti? “No hetaṃ, bhante”.

“Sādhu sādhu, tissa! Evañhetaṃ, tissa, hoti. Yathā taṃ viññāṇe vigatarāgassa. Taṃ kiṃ maññasi, tissa, rūpaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”. “Vedanā … saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”. Tasmātiha…pe… evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī”ti.

“Seyyathāpi, tissa, dve purisā – eko puriso amaggakusalo, eko puriso maggakusalo. Tamenaṃ so amaggakusalo puriso amuṃ maggakusalaṃ purisaṃ maggaṃ puccheyya. So evaṃ vadeyya – ‘ehi, bho purisa, ayaṃ maggo. Tena muhuttaṃ gaccha. Tena muhuttaṃ gantvā dakkhissasi dvedhāpathaṃ, tattha vāmaṃ muñcitvā dakkhiṇaṃ gaṇhāhi. Tena muhuttaṃ gaccha. Tena muhuttaṃ gantvā dakkhissasi tibbaṃ vanasaṇḍaṃ. Tena muhuttaṃ gaccha. Tena muhuttaṃ gantvā dakkhissasi mahantaṃ ninnaṃ pallalaṃ. Tena muhuttaṃ gaccha. Tena muhuttaṃ gantvā dakkhissasi sobbhaṃ papātaṃ. Tena muhuttaṃ gaccha. Tena muhuttaṃ gantvā dakkhissasi samaṃ bhūmibhāgaṃ ramaṇīyan’”ti.

“Upamā kho myāyaṃ, tissa, katā atthassa viññāpanāya. Ayaṃ cevettha attho – ‘puriso amaggakusalo’ti kho, tissa, puthujjanassetaṃ adhivacanaṃ. ‘Puriso maggakusalo’ti kho, tissa, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa. ‘Dvedhāpatho’ti kho, tissa, vicikicchāyetaṃ adhivacanaṃ. ‘Vāmo maggo’ti kho, tissa, aṭṭhaṅgikassetaṃ micchāmaggassa adhivacanaṃ, seyyathidaṃ – micchādiṭṭhiyā…pe… micchāsamādhissa. ‘Dakkhiṇo maggo’ti kho, tissa, ariyassetaṃ aṭṭhaṅgikassa maggassa adhivacanaṃ, seyyathidaṃ – sammādiṭṭhiyā…pe… sammāsamādhissa. ‘Tibbo vanasaṇḍo’ti kho, tissa, avijjāyetaṃ adhivacanaṃ. ‘Mahantaṃ ninnaṃ pallalan’ti kho, tissa, kāmānametaṃ adhivacanaṃ. ‘Sobbho papāto’ti kho, tissa, kodhūpāyāsassetaṃ adhivacanaṃ. ‘Samo bhūmibhāgo ramaṇīyo’ti kho, tissa, nibbānassetaṃ adhivacanaṃ. Abhirama, tissa, abhirama, tissa! Ahamovādena ahamanuggahena ahamanusāsaniyā”ti [ahamāmisadhammānuggahena mamovādena mamānusāsaniyāti (ka.)].

Idamavoca bhagavā. Attamano āyasmā tisso bhagavato bhāsitaṃ abhinandīti. Dutiyaṃ.

☸---------------------------------------------------------------------

［八四］ 第二 低舍

一 【尔时，世尊】住在舍卫城。（因缘句）

二 当时，具寿低舍（Tissa），世尊叔父的儿子（堂弟），对许多比丘说：

“友人们！我的身体好像瘫痪了（Pali: madhurakajāto viya kāyo - like drugged/heavy）；方向也辨不清；法义也想不明白；我的心被昏沉睡眠（thinamiddha）持续占据着；我无法欢喜地修习梵行；并且我对法还有疑惑。”

三 那时，许多比丘来到世尊的住处。到了之后，顶礼世尊，然后在一旁坐下。

四 坐在一旁的那些比丘对世尊说：

“大德！世尊的堂弟具寿低舍对许多比丘说：‘友人们！我的身体好像瘫痪了；方向也辨不清；法义也想不明白；我的心被昏沉睡眠持续占据着；我无法欢喜地修习梵行；并且我对法还有疑惑。’”

五 那时，世尊对一位比丘说：

“比丘！你用我的名义去告诉比丘低舍，说：‘友低舍！导师叫你。’”

六 “是的，大德！”那位比丘回答世尊后，就到具寿低舍的住处。到了之后，对具寿低舍说：

“友低舍！导师叫你。”

七 “是的，友人！”具寿低舍回答那位比丘后，就来到世尊的住处。到了之后，顶礼世尊，然后在一旁坐下。

八 在一旁坐下后，世尊对具寿低舍说：

“低舍！你对许多比丘说：‘友人们！我的身体好像瘫痪了……乃至……我对法还有疑惑’，这是真的吗？”

“是的，大德！”

九 “低舍！你认为如何？对于色，如果尚未远离贪（rāga）、尚未远离欲（chanda）、尚未远离爱（pema）、尚未远离渴（pipāsa）、尚未远离热恼（pariḷāha）、尚未远离渴爱（taṇhā）的人来说，当那个色发生变化、变得不同时，他是否会生起愁、悲、苦、忧、恼呢？

“大德！会的。”

一〇～一三 “善哉，善哉！低舍！低舍！正是这样。对于色尚未远离贪的人是如此。对于受……想……行，如果尚未远离贪……当那些行发生变化、变得不同时，他是否会生起愁、悲、苦、忧、恼呢？”

“大德！会的。”

一四 “善哉，善哉！低舍！低舍！正是这样。对于行尚未远离贪的人是如此。对于识，如果尚未远离贪、尚未远离欲、尚未远离爱、尚未远离渴、尚未远离热恼、尚未远离渴爱的人来说，当那个识发生变化、变得不同时，他是否会生起愁、悲、苦、忧、恼呢？”

“大德！会的。”

一五 “善哉，善哉！低舍！低舍！正是这样。对于识尚未远离贪的人是如此。

一六 低舍！你认为如何？对于色，如果已经远离贪、远离欲、远离爱、远离渴、远离热恼、远离渴爱的人来说，当那个色发生变化、变得不同时，他是否会生起愁、悲、苦、忧、恼呢？”

“大德！不会。”

一七 “善哉，善哉！低舍！低舍！正是这样。对于色已经远离贪的人是如此。对于受……想……行已经远离贪……对于识，如果已经远离贪、远离欲、远离爱、远离渴、远离热恼、远离渴爱的人来说，当那个识发生变化、变得不同时，他是否会生起愁、悲、苦、忧、恼呢？”

“大德！不会。”

一八 “善哉，善哉！低舍！低舍！正是这样。对于识已经远离贪的人是如此。

一九 低舍！你认为如何？色是常还是无常？”

“大德！是无常。”

二〇～二三 “受……想……行……识是常还是无常？”

“大德！是无常。”

二四 “因此，在这里……乃至……”

二五 像这样观察……他了知……乃至……不再有后有！

二六 “低舍！譬如有两个人，一个人不认识路，一个人认识路。那个不认识路的人问认识路的人路怎么走。那人回答说：‘喂，朋友！路是这样的：走这条路一会儿，你会看到一个岔路口（dvedhāpatha）。在那里，放弃左边的路，走右边的路。再走一会儿，你会看到茂密的丛林（vanasaṇḍa）。再走一会儿，你会看到一个又大又深的泥沼（ninnaṃ pallalaṃ）。再走一会儿，你会看到悬崖峭壁（sobbhaṃ papātaṃ）。再走一会儿，你就会看到平坦、令人愉悦的地方（samaṃ bhūmibhāgaṃ ramaṇīyaṃ）。’”

二七 低舍！我为了说明这个道理，才说了这个譬喻。其中的含义是这样的：

二八 低舍！‘不认识路的人’，这是‘凡夫’（puthujjana）的同义词。低舍！‘认识路的人’，这是‘如来（Tathāgata）、应供（Arahant）、正等觉者（Sammāsambuddha）’的同义词。

二九 低舍！‘岔路口’（dvedhāpatha），这是‘疑惑’（vicikicchā）的同义词。‘左边的路’，这是‘八支邪道’（micchāmagga）的同义词，［即：］邪见……乃至……邪定。低舍！‘右边的路’，这是‘神圣八支正道’（ariya aṭṭhaṅgika magga）的同义词，［即：］正见……乃至……正定。

三〇 低舍！‘茂密的丛林’（vanasaṇḍa），这是‘无明’（avijjā）的同义词。低舍！‘又大又深的泥沼’（ninnaṃ pallalaṃ），这是‘各种欲乐’（kāma）的同义词。‘悬崖峭壁’（sobbhaṃ papātaṃ），这是‘愤怒和忧恼’（kodhūpāyāsa）的同义词。低舍！‘平坦、令人愉悦的地方’（samaṃ bhūmibhāgaṃ ramaṇīyaṃ），这是‘涅槃’（nibbāna）的同义词。

三一 低舍！要乐于修行！低舍！要乐于修行啊！我在这里指导你，我在这里帮助你，我在这里教诫你！”

三二 世尊说完这番话后，具寿低舍心生喜悦，对世尊所说的话感到非常欢喜。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.9 Theravagga 长老品 (SN 22.83-92)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.9.3 Yamakasutta 焰摩迦经 (SN 22.85)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

☆ 舍利弗对于主张：“诸漏已尽的阿罗汉身体毁坏、生命终结后就化为灰烬、智慧灭绝”的学说者，这是一记猛烈的警示！

☆ “五法蕴身”代表诸佛的道迹（古仙人道），是不会般涅槃的！不是指：佛陀、舍利弗或其他圣者……如果（法身）般涅槃了，佛法就不存在了！所以，对于佛法要有信心。就像“四圣谛”，不管诸佛出世与否、真理恒常存在，是同样的道理。

3. Yamakasuttaṃ

焰摩迦经

85. Ekaṃ samayaṃ āyasmā sāriputto sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.

那时，具寿舍利弗，住在舍卫城的祇树给孤独园。

Tena kho pana samayena yamakassa nāma bhikkhuno evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti –

那时，有位名叫焰摩迦的比丘，生起了这样的邪恶见解，认为：

“tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā”ti.

“我理解世尊所说的法，（是说）诸漏已尽的比丘，身体毁坏、生命终结后就断灭消失，不再存在！”

Assosuṃ kho sambahulā bhikkhū yamakassa kira nāma bhikkhuno evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti –

很多比丘听说名叫焰摩迦的比丘生起了这样的邪恶见解，认为：

“tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā”ti.

“我理解世尊所说的法，（是说）诸漏已尽的比丘，身体毁坏、生命终结后就断灭消失，不再存在！”

Atha kho te bhikkhū yenāyasmā yamako tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā yamakena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu.

于是，那些比丘来到具寿焰摩迦的住处；到了之后，与具寿焰摩迦互相问候。说了些令人愉快、值得记忆的寒暄话语后，在一旁坐下。

Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ yamakaṃ etadavocuṃ –

坐在一旁的那些比丘对具寿焰摩迦说：

“Saccaṃ kira te, āvuso yamaka, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ –

“焰摩迦贤友！你真的生起了这样的邪恶见解吗？认为：

‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā’”ti?

‘我理解世尊所说的法，（是说）诸漏已尽的比丘，身体毁坏、生命终结后就断灭消失，不再存在！’”

“Evaṃ khvāhaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi –

“贤友们！我确实是这样理解世尊所说的法的，即：

‘khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā’”ti.

‘诸漏已尽的比丘，身体毁坏、生命终结后就断灭消失，不再存在！’”

“Mā, āvuso yamaka, evaṃ avaca, mā bhagavantaṃ abbhācikkhi. Na hi sādhu bhagavato abbhācikkhanaṃ. Na hi bhagavā evaṃ vadeyya –

贤友，焰摩迦！不要这样说，不要诽谤世尊。诽谤世尊是不对的。世尊不曾这样说过：

‘khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā’”ti.

‘诸漏已尽的比丘，身体毁坏、生命终结后就断灭消失，不再存在！’”

Evampi kho āyasmā yamako tehi bhikkhūhi vuccamāno tatheva taṃ pāpakaṃ diṭṭhigataṃ thāmasā parāmāsā abhinivissa voharati –

虽然那些比丘这样说了，具寿焰摩迦仍然坚持那个邪恶的见解，固执地、武断地说道：

“tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā”ti.

“我理解世尊所说的法，（是说）诸漏已尽的比丘，身体毁坏、生命终结后就断灭消失，不再存在！”

Yato kho te bhikkhū nāsakkhiṃsu āyasmantaṃ yamakaṃ etasmā pāpakā diṭṭhigatā vivecetuṃ,

那些比丘无法使具寿焰摩迦放弃这个邪恶的见解，

atha kho te bhikkhū uṭṭhāyāsanā yenāyasmā sāriputto tenupasaṅkamiṃsu;

于是，那些比丘从座位上起来，来到具寿舍利弗的住处。

upasaṅkamitvā āyasmantaṃ sāriputtaṃ etadavocuṃ –

到了之后对舍利弗说：

“yamakassa nāma, āvuso sāriputta, bhikkhuno evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ –

“舍利弗贤友！有名叫焰摩迦的比丘，生起了这样的邪恶见解，认为：

‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā’ti.

‘我理解世尊所说的法，（是说）诸漏已尽的比丘，身体毁坏、生命终结后就断灭消失，不再存在！’

Sādhāyasmā sāriputto yena yamako bhikkhu tenupasaṅkamatu anukampaṃ upādāyā”ti.

具寿舍利弗！希望您能出于慈悲，去焰摩迦比丘那里一趟。”

Adhivāsesi kho āyasmā sāriputto tuṇhībhāvena.

具寿舍利弗默然同意了。

Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā yamako tenupasaṅkami;

于是，具寿舍利弗在傍晚时分，从静处（禅房）起来，前往具寿焰摩迦的住处；

upasaṅkamitvā āyasmatā yamakena saddhiṃ sammodi.

到了之后，与具寿焰摩迦相互问候，

Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.

说了些令人愉快、值得记忆的寒暄话语后，在一旁坐下。

ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ yamakaṃ etadavoca –

坐在一旁的具寿舍利弗对具寿焰摩迦说：

“Saccaṃ kira te, āvuso yamaka, evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ –

“焰摩迦贤友！你真的生起了这样的邪恶见解吗？认为：

‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā’”ti?

‘我理解世尊所说的法，（是说）诸漏已尽的比丘，身体毁坏、生命终结后就断灭消失，不再存在！’”

“Evaṃ khvāhaṃ, āvuso, bhagavatā dhammaṃ desitaṃ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā”ti.

“贤友！我确实是这样理解世尊所说的法的，即：‘诸漏已尽的比丘，身体毁坏、生命终结后就断灭消失，不再存在！’”

“Taṃ kiṃ maññasi, āvuso yamaka, rūpaṃ niccaṃ vā aniccaṃ vā”ti?

“焰摩迦贤友！你认为怎样？色是恒常的，还是无常的？”

“Aniccaṃ, āvuso”.

“贤友！是无常的。”

“Vedanā niccā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?

“受……想……行……识是恒常的，还是无常的？”

“Aniccaṃ, āvuso”. …pe…

“贤友！是无常的。”

“凡是无常的，是苦的，还是乐的？”

“贤友！是苦的。”

“凡是无常的、苦的、变坏的法，适合把它看作‘这是我的，我是这个，这是我的自我（本体）’吗？”

“贤友！不适合。”

Tasmātiha, āvuso, evaṃ passaṃ sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānātī”ti.

“贤友！听闻过（正法）的圣弟子，像这样观察，便厌离于色，厌离于受，厌离于想，厌离于行，厌离于识。因厌离而离贪，因离贪而解脱。在解脱中生起‘已解脱’的智慧，于是了知：‘（轮回之）生已尽，梵行已立，应作已办，不再有后世（轮回）！’”

“Taṃ kiṃ maññasi, āvuso yamaka, rūpaṃ tathāgatoti samanupassasī”ti?

“焰摩迦贤友！你认为怎样？把如来看作是色吗？”

“No hetaṃ, āvuso”

“贤友！不是。”

…“vedanaṃ tathāgatoti samanupassasī”ti?

“把如来看作是受吗？”

“No hetaṃ, āvuso”

“贤友！不是。”

… “saññaṃ… saṅkhāre… viññāṇaṃ tathāgatoti samanupassasī”ti?

“把如来看作是想……行……识吗？”

“No hetaṃ, āvuso”.

“贤友！不是。”

“Taṃ kiṃ maññasi, āvuso yamaka, rūpasmiṃ tathāgatoti samanupassasī”ti?

“焰摩迦贤友！你认为怎样？在色中看到如来吗？”

“No hetaṃ, āvuso”.

“贤友！不是。”

“Aññatra rūpā tathāgatoti samanupassasī”ti?

“在色之外看到如来吗？”

“No hetaṃ, āvuso”.

“贤友！不是。”

“Vedanāya…

“在受中看到如来吗？”

“贤友！不是。”

aññatra vedanāya…pe…

“在受之外看到如来吗？”

“贤友！不是。”

saññāya…

“在想中看到如来吗？”

“贤友！不是。”

aññatra saññāya…

“在想之外看到如来吗？”

“贤友！不是。”

saṅkhāresu…

“在行中看到如来吗？”

“贤友！不是。”

aññatra saṅkhārehi…

“在行之外看到如来吗？”

“贤友！不是。”

viññāṇasmiṃ tathāgatoti samanupassasī”ti?

“在识中看到如来吗？”

“No hetaṃ, āvuso”.

“贤友！不是。”

“Aññatra viññāṇā tathāgatoti samanupassasī”ti?

“在识之外看到如来吗？”

“No hetaṃ, āvuso”.

“贤友！不是。”

“Taṃ kiṃ maññasi, āvuso yamaka, rūpaṃ… vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ tathāgatoti samanupassasī”ti?

“焰摩迦贤友！你认为怎样？把如来看作是色、受、想、行、识（的集合体）吗？”

“No hetaṃ, āvuso”.

“贤友！不是。”

“Taṃ kiṃ maññasi, āvuso yamaka, ayaṃ so arūpī… avedano… asaññī… asaṅkhāro… aviññāṇo tathāgatoti samanupassasī”ti?

“焰摩迦贤友！你认为怎样！把如来看作是无色、无受、无想、无行、无识（的某种存在）吗？”

“No hetaṃ, āvuso”.

“贤友！不是。”

“Ettha ca te, āvuso yamaka, diṭṭheva dhamme saccato thetato [tathato (syā. kaṃ.)] tathāgate anupalabbhiyamāne [tathāgate anupalabbhamāne (?)],

“焰摩迦贤友！既然你在这里、于当下的现实法中，找不到真实不变的如来，

kallaṃ nu te taṃ veyyākaraṇaṃ –

你这样解说：

‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmi, yathā khīṇāsavo bhikkhu kāyassa bhedā ucchijjati vinassati, na hoti paraṃ maraṇā’”ti?

‘我理解世尊所说的法，（是说）诸漏已尽的比丘，身体毁坏、生命终结后就断灭消失，不再存在！’——这样说恰当吗？”

“Ahu kho me taṃ, āvuso sāriputta, pubbe aviddasuno pāpakaṃ diṭṭhigataṃ;

“舍利弗贤友！我先前因为无知，才生起了那个邪恶的见解。

idañca panāyasmato sāriputtassa dhammadesanaṃ sutvā tañceva pāpakaṃ diṭṭhigataṃ pahīnaṃ, dhammo ca me abhisamito”ti.

如今听闻了具寿舍利弗的说法，那个邪恶的见解已经舍弃了，并且我对法（真理）有了清晰的认识（现观）。”

“Sace taṃ, āvuso yamaka, evaṃ puccheyyuṃ –

“焰摩迦贤友！如果有人这样问你：

‘yo so, āvuso yamaka, bhikkhu arahaṃ khīṇāsavo so kāyassa bhedā paraṃ maraṇā kiṃ hotī’ti?

‘焰摩迦贤友比丘！那漏尽的阿罗汉，身体毁坏、生命终结后，会怎么样呢？’

Evaṃ puṭṭho tvaṃ, āvuso yamaka, kinti byākareyyāsī”ti?

焰摩迦贤友！如果有人这样问，你应当如何回答呢？”

“Sace maṃ, āvuso, evaṃ puccheyyuṃ –

“贤友！如果有人这样问我：

‘yo so, āvuso yamaka, bhikkhu arahaṃ khīṇāsavo so kāyassa bhedā paraṃ maraṇā kiṃ hotī’ti?

‘焰摩迦贤友比丘！那漏尽的阿罗汉，身体毁坏、生命终结后，会怎么样呢？’

Evaṃ puṭṭhohaṃ, āvuso, evaṃ byākareyyaṃ –

贤友！如果有人这样问，我会这样回答：

‘rūpaṃ kho, āvuso, aniccaṃ.

‘贤友！色是无常的，

Yadaniccaṃ taṃ dukkhaṃ;

无常的就是苦的；

yaṃ dukkhaṃ taṃ niruddhaṃ tadatthaṅgataṃ.

凡是苦的，它就已经息灭、消失了（指其无常坏灭的本性，或涅槃的寂灭）。

Vedanā… saññā… saṅkhārā… viññāṇaṃ aniccaṃ.

受、想、行、识是无常的，

Yadaniccaṃ taṃ dukkhaṃ;

无常的就是苦的；

yaṃ dukkhaṃ taṃ niruddhaṃ tadatthaṅgatan’ti.

凡是苦的，它就已经息灭、消失了。’

Evaṃ puṭṭhohaṃ, āvuso, evaṃ byākareyyan”ti.

贤友！如果有人这样问，我会这样回答。”

“Sādhu sādhu, āvuso yamaka! Tena hāvuso, yamaka, upamaṃ te karissāmi etasseva atthassa bhiyyosomattāya ñāṇāya.

“很好，很好！焰摩迦贤友！那么，焰摩迦贤友，我来为你打个比喻，让你更清楚地理解这个道理。

Seyyathāpi, āvuso yamaka, gahapati vā gahapatiputto vā aḍḍho mahaddhano mahābhogo; so ca ārakkhasampanno.

焰摩迦贤友！譬如有一位居士，或居士的儿子，非常富有，财产、物资很多，并且有周全的守卫。

Tassa kocideva puriso uppajjeyya anatthakāmo ahitakāmo ayogakkhemakāmo jīvitā voropetukāmo.

这时有一个人，想要加害他（让他无益、不利、不安稳），想要夺取他的性命。

Tassa evamassa – ‘ayaṃ kho gahapati vā gahapatiputto vā aḍḍho mahaddhano mahābhogo; so ca ārakkhasampanno;

那人这样想：‘这位居士或居士的儿子，非常富有，财产物资很多，又有周全的守卫。

nāyaṃ [na hāyaṃ (syā. kaṃ.)] sukaro pasayha jīvitā voropetuṃ.

靠武力不容易夺取他的性命，

Yaṃnūnāhaṃ anupakhajja jīvitā voropeyyan’ti.

我应该（设法）接近他再夺取他的性命。’

So taṃ gahapatiṃ vā gahapatiputtaṃ vā upasaṅkamitvā evaṃ vadeyya –

于是他去到那位居士或居士儿子的住处，这样说道：

‘upaṭṭhaheyyaṃ taṃ, bhante’ti.

“尊者！我想侍奉您。”

Tamenaṃ so gahapati vā gahapatiputto vā upaṭṭhāpeyya.

那位居士或居士的儿子就让他侍奉了。

So upaṭṭhaheyya pubbuṭṭhāyī pacchānipātī kiṃkārapaṭissāvī manāpacārī piyavādī.

那人侍奉时，早起晚睡，做事恭敬，听从吩咐，言语讨人喜欢。

Tassa so gahapati vā gahapatiputto vā mittatopi naṃ saddaheyya [daheyya (syā. kaṃ. pī. ka.)]; suhajjatopi naṃ saddaheyya; tasmiñca vissāsaṃ āpajjeyya.

那位居士或居士的儿子，便把他当作朋友来信任；把他当作挚友来信任；从而对他产生了信赖。

Yadā kho, āvuso, tassa purisassa evamassa –

贤友！那人（心里盘算）如此：

‘saṃvissattho kho myāyaṃ gahapati vā gahapatiputto vā’ti,

‘当这位居士或居士的儿子，（认为我可靠）完全信赖我的时候。’

atha naṃ rahogataṃ viditvā tiṇhena satthena jīvitā voropeyya.

（就）趁他独自一人时，用利刃夺取他的性命。

“Taṃ kiṃ maññasi, āvuso yamaka, yadā hi so puriso amuṃ gahapatiṃ vā gahapatiputtaṃ vā upasaṅkamitvā evaṃ āha –

焰摩迦贤友！你认为怎样！当那个人去到这位居士或居士儿子的住处，这样说：

‘upaṭṭhaheyyaṃ taṃ, bhante’ti, tadāpi so vadhakova.

‘尊者！我想侍奉您’的时候，他是不是谋害者？

Vadhakañca pana santaṃ na aññāsi – ‘vadhako me’ti.

他确实是谋害者，但（居士）却不知道：‘这是要谋害我的人’，是这样吗？

Yadāpi so upaṭṭhahati pubbuṭṭhāyī pacchānipātī kiṃkārapaṭissāvī manāpacārī piyavādī, tadāpi so vadhakova.

当他侍奉时早起晚睡、做事恭敬、说讨人喜欢的话语时，他是不是谋害者？

Vadhakañca pana santaṃ na aññāsi – ‘vadhako me’ti.

他确实是谋害者，但（居士）却不知道：‘这是要谋害我的人’，是这样吗？

Yadāpi naṃ rahogataṃ viditvā tiṇhena satthena jīvitā voropeti, tadāpi so vadhakova.

当他趁（居士）独自一人时，用利刃夺取其性命时，他是不是谋害者？

Vadhakañca pana santaṃ na aññāsi – ‘vadhako me’”ti.

他确实是谋害者，但（居士）却不知道：‘这是要谋害我的人’，是这样吗？

“Evamāvuso”ti.

“贤友！是这样的。”

“Evameva kho, āvuso, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto

“贤友！正是这样，没有听闻过（正法）的凡夫，不曾亲近圣者，不了知圣者的法，不随顺圣者的法修行；不曾亲近善知识，不了知善知识的法，不随顺善知识的法修行，

rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ; attani vā rūpaṃ, rūpasmiṃ vā attānaṃ.

➊ 因此认为色是我（自我），或认为我拥有色，或认为色在我之中，或认为我在色之中。

Vedanaṃ…

认为受是我，或认为我拥有受，或认为受在我之中，或认为我在受之中。

saññaṃ…

认为想是我，或认为我拥有想，或认为想在我之中，或认为我在想之中。

saṅkhāre…

认为行是我，或认为我拥有行，或认为行在我之中，或认为我在行之中。

viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ”.

认为识是我，或认为我拥有识，或认为识在我之中，或认为我在识之中。

“So aniccaṃ rūpaṃ ‘aniccaṃ rūpan’ti yathābhūtaṃ nappajānāti.

➋ 他不能如实了知无常的色，（不理解）‘色是无常的’；

Aniccaṃ vedanaṃ ‘aniccā vedanā’ti yathābhūtaṃ nappajānāti. 不能如实了知无常的受，（不理解）‘受是无常的’；

Aniccaṃ saññaṃ ‘aniccā saññā’ti yathābhūtaṃ nappajānāti.

不能如实了知无常的想，（不理解）‘想是无常的’；

Anicce saṅkhāre ‘aniccā saṅkhārā’ti yathābhūtaṃ nappajānāti.

不能如实了知无常的行，（不理解）‘行是无常的’；

Aniccaṃ viññāṇaṃ ‘aniccaṃ viññāṇan’ti yathābhūtaṃ nappajānāti.

不能如实了知无常的识，（不理解）‘识是无常的’。

“Dukkhaṃ rūpaṃ ‘dukkhaṃ rūpan’ti yathābhūtaṃ nappajānāti.

➌ 不能如实了知苦的色，（不理解）‘色是苦的’；

Dukkhaṃ vedanaṃ…

不能如实了知苦的受，（不理解）‘受是苦的’；

dukkhaṃ saññaṃ…

不能如实了知苦的想，（不理解）‘想是苦的’；

dukkhe saṅkhāre…

不能如实了知苦的行，（不理解）‘行是苦的’；

dukkhaṃ viññāṇaṃ ‘dukkhaṃ viññāṇan’ti yathābhūtaṃ nappajānāti.

不能如实了知苦的识，（不理解）‘识是苦的’。

“Anattaṃ rūpaṃ ‘anattā rūpan’ti yathābhūtaṃ nappajānāti.

➍ 不能如实了知无我的色，（不理解）‘色是无我（没有常一主宰的自我）的’；

Anattaṃ vedanaṃ… 不能如实了知无我的受，（不理解）‘受是无我的’；

anattaṃ saññaṃ…

不能如实了知无我的想，（不理解）‘想是无我的’；

anatte saṅkhāre…

不能如实了知无我的行，（不理解）‘行是无我的’；

anattaṃ viññāṇaṃ ‘anattaṃ viññāṇan’ti yathābhūtaṃ nappajānāti.

不能如实了知无我的识，（不理解）‘识是无我的’。

“Saṅkhataṃ rūpaṃ ‘saṅkhataṃ rūpan’ti yathābhūtaṃ nappajānāti.

➎ 不能如实了知有为（因缘和合而生）的色，（不理解）‘色是有为法’；

Saṅkhataṃ vedanaṃ…

不能如实了知有为的受，（不理解）‘受是有为法’；

saṅkhataṃ saññaṃ…

不能如实了知有为的想，（不理解）‘想是有为法’；

saṅkhate saṅkhāre…

不能如实了知有为的行，（不理解）‘行是有为法’；

saṅkhataṃ viññāṇaṃ ‘saṅkhataṃ viññāṇan’ti yathābhūtaṃ nappajānāti.

不能如实了知有为的识，（不理解）‘识是有为法’。

“Vadhakaṃ rūpaṃ ‘vadhakaṃ rūpan’ti yathābhūtaṃ nappajānāti.

➏ 不能如实了知色如同谋害者（带来痛苦），（不理解）‘色是谋害者’；

Vadhakaṃ vedanaṃ ‘vadhakā vedanā’ti… 不能如实了知受如同谋害者，（不理解）‘受是谋害者’；

vadhakaṃ saññaṃ ‘vadhakā saññā’ti… 不能如实了知想如同谋害者，（不理解）‘想是谋害者’；

vadhake saṅkhāre ‘vadhakā saṅkhārā’ti yathābhūtaṃ nappajānāti. 不能如实了知行如同谋害者，（不理解）‘行是谋害者’；

Vadhakaṃ viññāṇaṃ ‘vadhakaṃ viññāṇan’ti yathābhūtaṃ nappajānāti.

不能如实了知识如同谋害者，（不理解）‘识是谋害者’。

“So rūpaṃ upeti upādiyati adhiṭṭhāti ‘attā me’ti.

➐ 他执取色，认定‘这是我的自我’；

Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ upeti upādiyati adhiṭṭhāti ‘attā me’ti.

执取受，认定‘这是我的自我’；

执取想，认定‘这是我的自我’；

执取行，认定‘这是我的自我’；

执取识，认定‘这是我的自我’。

Tassime pañcupādānakkhandhā upetā upādinnā dīgharattaṃ ahitāya dukkhāya saṃvattanti.

他这样执取这五种取蕴，将导致长久的无益和苦恼。

“Sutavā ca kho, āvuso, ariyasāvako ariyānaṃ dassāvī…pe… sappurisadhamme suvinīto

贤友！而听闻过（正法）的圣弟子，亲近圣者，了知圣者的法，善于随顺圣者的法修行；亲近善知识，了知善知识的法，善于随顺善知识的法修行。

na rūpaṃ attato samanupassati, na rūpavantaṃ attānaṃ; na attani rūpaṃ, na rūpasmiṃ attānaṃ.

➀ 不认为色是我（自我），不认为我拥有色，不认为色在我之中，不认为我在色之中；

Na vedanaṃ…

不认为受是我，不认为我拥有受，不认为受在我之中，不认为我在受之中；

na saññaṃ…

不认为想是我，不认为我拥有想，不认为想在我之中，不认为我在想之中；

na saṅkhāre…

不认为行是我，不认为我拥有行，不认为行在我之中，不认为我在行之中；

na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ attānaṃ; na attani viññāṇaṃ, na viññāṇasmiṃ attānaṃ.

不认为识是我，不认为我拥有识，不认为识在我之中，不认为我在识之中。

“So aniccaṃ rūpaṃ ‘aniccaṃ rūpan’ti yathābhūtaṃ pajānāti.

➁ 他如实了知无常的色，（理解）‘色是无常的’；

Aniccaṃ vedanaṃ … 如实了知无常的受，（理解）‘受是无常的’；

aniccaṃ saññaṃ…

如实了知无常的想，（理解）‘想是无常的’；

anicce saṅkhāre …

如实了知无常的行，（理解）‘行是无常的’；

aniccaṃ viññāṇaṃ ‘aniccaṃ viññāṇan’ti yathābhūtaṃ pajānāti.

如实了知无常的识，（理解）‘识是无常的’。

“Dukkhaṃ rūpaṃ ‘dukkhaṃ rūpan’ti yathābhūtaṃ pajānāti.

➂ 如实了知苦的色，（理解）‘色是苦的’；

Dukkhaṃ vedanaṃ…

如实了知苦的受，（理解）‘受是苦的’；

dukkhaṃ saññaṃ…

如实了知苦的想，（理解）‘想是苦的’；

dukkhe saṅkhāre…

如实了知苦的行，（理解）‘行是苦的’；

dukkhaṃ viññāṇaṃ ‘dukkhaṃ viññāṇan’ti yathābhūtaṃ pajānāti.

如实了知苦的识，（理解）‘识是苦的’。

“Anattaṃ rūpaṃ ‘anattā rūpan’ti yathābhūtaṃ pajānāti.

➃ 如实了知无我的色，（理解）‘色是无我的’；

Anattaṃ vedanaṃ…

如实了知无我的受，（理解）‘受是无我的’；

anattaṃ saññaṃ…

如实了知无我的想，（理解）‘想是无我的’；

anatte saṅkhāre…

如实了知无我的行，（理解）‘行是无我的’；

anattaṃ viññāṇaṃ ‘anattā viññāṇan’ti yathābhūtaṃ pajānāti.如实了知无我的识，（理解）‘识是无我的’。

“Saṅkhataṃ rūpaṃ ‘saṅkhataṃ rūpan’ti yathābhūtaṃ pajānāti.

➄ 如实了知有为的色，（理解）‘色是有为法’；

Saṅkhataṃ vedanaṃ… 如实了知有为的受，（理解）‘受是有为法’；

saṅkhataṃ saññaṃ…

如实了知有为的想，（理解）‘想是有为法’；

saṅkhate saṅkhāre…

如实了知有为的行，（理解）‘行是有为法’；

saṅkhataṃ viññāṇaṃ ‘saṅkhataṃ viññāṇan’ti yathābhūtaṃ pajānāti.如实了知有为的识，（理解）‘识是有为法’。

“Vadhakaṃ rūpaṃ ‘vadhakaṃ rūpan’ti yathābhūtaṃ pajānāti.

➅ 如实了知色如同谋害者，（理解）‘色是谋害者’；

Vadhakaṃ vedanaṃ… 如实了知受如同谋害者，（理解）‘受是谋害者’；

vadhakaṃ saññaṃ…

如实了知想如同谋害者，（理解）‘想是谋害者’；

vadhake saṅkhāre “vadhakā saṅkhārā”ti yathābhūtaṃ pajānāti.

如实了知行如同谋害者，（理解）‘行是谋害者’；

Vadhakaṃ viññāṇaṃ ‘vadhakaṃ viññāṇan’ti yathābhūtaṃ pajānāti.

如实了知识如同谋害者，（理解）‘识是谋害者’。

“So rūpaṃ na upeti, na upādiyati, nādhiṭṭhāti – ‘attā me’ti.

➆ 他不执取色，不认定‘这是我的自我’；

Vedanaṃ…

不执取受，不认定‘这是我的自我’；

saññaṃ…

不执取想，不认定‘这是我的自我’；

saṅkhāre…

不执取行，不认定‘这是我的自我’；

viññāṇaṃ na upeti, na upādiyati, nādhiṭṭhāti – ‘attā me’ti.

不执取识，不认定‘这是我的自我’。

Tassime pañcupādānakkhandhā anupetā anupādinnā dīgharattaṃ hitāya sukhāya saṃvattantī”ti.

他不执取这五种取蕴，将导致长久的利益和安乐。”

“Evametaṃ, āvuso sāriputta, hoti yesaṃ āyasmantānaṃ tādisā sabrahmacārino anukampakā atthakāmā ovādakā anusāsakā.

“舍利弗贤友！像您这样的具寿者如此慈悲，为了利益同修道友而教导、劝诫，正是这样。

Idañca pana me āyasmato sāriputtassa dhammadesanaṃ sutvā anupādāya āsavehi cittaṃ vimuttan”ti. Tatiyaṃ.

我现在听闻了具寿舍利弗所说的法，心无执取，从诸漏中得到解脱了。”

［具寿舍利弗这样说完后，具寿焰摩迦心生喜悦，对具寿舍利弗所说的话感到欢喜。］

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.9 Theravagga 长老品 (SN 22.83-92)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.9.4 Anurādhasutta 阿菟罗度 (SN 22.86)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Anurādhasuttaṃ

阿菟罗度

86. Evaṃ me sutaṃ –

我是这样听说的。

ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.

那时，世尊住在毗舍离城大林的重阁讲堂。

Tena kho pana samayena āyasmā anurādho bhagavato avidūre araññakuṭikāyaṃ viharati.

那时，具寿阿菟罗度（Anurādha），住在离世尊不远的林间小屋里。

Atha kho sambahulā aññatitthiyā paribbājakā yena āyasmā anurādho tenupasaṅkamiṃsu;

那时，有许多外道出家修行人，来到具寿阿菟罗度的住处，

upasaṅkamitvā āyasmatā anurādhena saddhiṃ sammodiṃsu.

到了之后，与具寿阿菟罗度互相问候，

Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te aññatitthiyā paribbājakā āyasmantaṃ anurādhaṃ etadavocuṃ –

说了些令人愉快、值得记忆的寒暄话语后，在一旁坐下。坐在一旁的那些外道出家修行人对具寿阿菟罗度说：

“yo so, āvuso anurādha, tathāgato uttamapuriso paramapuriso paramapattipatto, taṃ tathāgato imesu catūsu ṭhānesu paññāpayamāno paññāpeti –

“阿菟罗度贤友！那位如来是至上之人、最殊胜之人，已证得最高成就，那位如来在宣说（关于他的状态）时，是用这四种方式中的一种来描述的吗？即：

‘hoti tathāgato paraṃ maraṇā’ti vā, ‘na hoti tathāgato paraṃ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā”ti?

‘如来死后存在吗？或如来死后不存在吗？或如来死后既存在又不存在吗？或如来死后既非存在也非不存在吗？’”

Evaṃ vutte, āyasmā anurādho te aññatitthiye paribbājake etadavoca –

听他们这样说后，具寿阿菟罗度对那些外道出家修行人说：

“yo so āvuso tathāgato uttamapuriso paramapuriso paramapattipatto taṃ tathāgato aññatra imehi catūhi ṭhānehi paññāpayamāno paññāpeti –

“贤友们！那位如来是至上之人、最殊胜之人，已证得最高成就，那位如来在宣说（关于他的状态）时，是超越这四种方式的，即（不是用）：

‘hoti tathāgato paraṃ maraṇā’ti vā, ‘na hoti tathāgato paraṃ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā”ti.

‘如来死后存在吗？或如来死后不存在吗？或如来死后既存在又不存在吗？或如来死后既非存在也非不存在吗？’”

Evaṃ vutte, aññatitthiyā paribbājakā āyasmantaṃ anurādhaṃ etadavocuṃ –

听他这样说后。那些外道出家修行人对具寿阿菟罗度说：

“so cāyaṃ bhikkhu navo bhavissati acirapabbajito, thero vā pana bālo abyatto”ti.

“这个比丘，要么是刚出家不久的新人；要么即使是长老，也是个愚笨不清醒的人。”

Atha kho aññatitthiyā paribbājakā āyasmantaṃ anurādhaṃ navavādena ca bālavādena ca apasādetvā uṭṭhāyāsanā pakkamiṃsu.

于是，那些外道出家修行人，（认为他）要么是新人、要么是愚笨，这样贬低毁谤了具寿阿菟罗度一番后，就从座位上起来离开了。

Atha kho āyasmato anurādhassa acirapakkantesu tesu aññatitthiyesu paribbājakesu etadahosi –

那些外道出家修行人离开没多久，具寿阿菟罗度心里就想：

“sace kho maṃ te aññatitthiyā paribbājakā uttariṃ pañhaṃ puccheyyuṃ.

“如果那些外道出家修行人再回来问我，我该怎么回答，

Kathaṃ byākaramāno nu khvāhaṃ tesaṃ aññatitthiyānaṃ paribbājakānaṃ vuttavādī ceva bhagavato assaṃ,

才能既是说了世尊所说的（真实义理），

na ca bhagavantaṃ abhūtena abbhācikkheyyaṃ, dhammassa cānudhammaṃ byākareyyaṃ, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgaccheyyā”ti?

又不至于用不实之词诽谤世尊，（我的回答）又能随顺于法、符合正法，不给（自宗或他宗）任何有根据的道理留下可指责之处呢？”

Atha kho āyasmā anurādho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

于是，具寿阿菟罗度来到世尊的住处，到了之后，顶礼世尊，然后在一旁坐下。

Ekamantaṃ nisinno kho āyasmā anurādho bhagavantaṃ etadavoca –

坐在一旁的具寿阿菟罗度对世尊说：

“idhāhaṃ, bhante, bhagavato avidūre araññakuṭikāyaṃ viharāmi.

“世尊！我住在离您不远的林间小屋里。

Atha kho, bhante, sambahulā aññatitthiyā paribbājakā yenāhaṃ tenupasaṅkamiṃsu …pe… maṃ etadavocuṃ –

世尊！那时，有许多外道出家修行人来到我那里，到了之后，与我互相问候，说了些令人愉快、值得记忆的寒暄话语后，在一旁坐下。坐在一旁的那些外道出家修行人对我说：

‘yo so, āvuso anurādha, tathāgato uttamapuriso paramapuriso paramapattipatto taṃ tathāgato imesu catūsu ṭhānesu paññāpayamāno paññāpeti –

‘阿菟罗度贤友！那位如来是至上之人、最殊胜之人，已证得最高成就，那位如来在宣说（关于他的状态）时，是用这四种方式中的一种来描述的吗？即：

hoti tathāgato paraṃ maraṇāti vā, na hoti… hoti ca na ca hoti, neva hoti na na hoti tathāgato paraṃ maraṇāti vā’”ti?

“如来死后存在吗？或如来死后不存在吗？或如来死后既存在又不存在吗？或如来死后既非存在也非不存在吗？”’

Evaṃ vuttāhaṃ, bhante, te aññatitthiye paribbājake etadavocaṃ –

世尊！听他们这样说后，我对那些外道出家修行人说：

“yo so, āvuso, tathāgato uttamapuriso paramapuriso paramapattipatto, taṃ tathāgato aññatra imehi catūhi ṭhānehi paññāpayamāno paññāpeti –

‘贤友们！那位如来是至上之人、最殊胜之人，已证得最高成就。那位如来在宣说（关于他的状态）时，是超越这四种方式的，即（不是用）：

‘hoti tathāgato paraṃ maraṇā’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vāti.

“如来死后存在吗？或如来死后不存在吗？或如来死后既存在又不存在吗？或如来死后既非存在也非不存在吗？”’

Evaṃ vutte, bhante, te aññatitthiyā paribbājakā maṃ etadavocuṃ –

世尊！听我这样说后，那些外道出家修行人对我说：

‘so cāyaṃ bhikkhu na vo bhavissati acirapabbajito thero vā pana bālo abyatto’ti.

‘这个比丘乃要么是刚出家不久的新人，要么即使是长老则也是个愚笨不清醒的人。’

Atha kho maṃ, bhante, te aññatitthiyā paribbājakā navavādena bālavādena ca apasādetvā uṭṭhāyāsanā pakkamiṃsu”.

世尊！于是，那些外道出家修行人，（认为我）要么是新人、要么是愚笨，这样贬低毁谤了我一番后，就从座位上起来离开了！

“Tassa mayhaṃ, bhante, acirapakkantesu tesu aññatitthiyesu paribbājakesu etadahosi –

世尊！那些外道出家修行人离开没多久，我心里就想：

‘sace kho maṃ te aññatitthiyā paribbājakā uttariṃ pañhaṃ puccheyyuṃ.

‘如果那些外道出家修行人再回来问我，

Kathaṃ byākaramāno nu khvāhaṃ tesaṃ aññatitthiyānaṃ paribbājakānaṃ vuttavādī ceva bhagavato assaṃ,

我该怎么回答，才能既是说了世尊所说的（真实义理），

na ca bhagavantaṃ abhūtena abbhācikkheyyaṃ, dhammassa cānudhammaṃ byākareyyaṃ, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgaccheyyā’”ti?

又不至于用不实之词诽谤世尊，（我的回答）又能随顺于法、符合正法，不给（自宗或他宗）任何有根据的道理留下可指责之处呢？’”

“Taṃ kiṃ maññasi, anurādha, rūpaṃ niccaṃ vā aniccaṃ vā”ti?

“阿菟罗度！你认为怎样？色是恒常的，还是无常的？”

“Aniccaṃ, bhante”.

“世尊！是无常的。”

“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?

“凡是无常的，是苦的，还是乐的？”

“Dukkhaṃ, bhante”.

“世尊！是苦的。”

“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti?

“凡是无常的、苦的、变坏的法，适合把它看作‘这是我的，我是这个，这是我的自我（本体）’吗？”

“No hetaṃ, bhante”.

“世尊！不适合。”

“Vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?

“受……想……行……识是恒常的，还是无常的？”

“Aniccaṃ bhante”…pe…

“世尊！是无常的。”

“凡是无常的，是苦的，还是乐的？”

“世尊！是苦的。”

“凡是无常的、苦的、变坏的法，适合把它看作‘这是我的，我是这个，这是我的自我（本体）’吗？”

“世尊！不适合。”

Tasmātiha, anurādha, evaṃ passaṃ sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānātī”ti.

“阿菟罗度！听闻过（正法）的圣弟子，像这样观察，便厌离于色，厌离于受，厌离于想，厌离于行，厌离于识。因厌离而离贪，因离贪而解脱。在解脱中生起‘已解脱’的智慧，于是了知：‘（轮回之）生已尽，梵行已立，应作已办，不再有后世（轮回）！’”

“Taṃ kiṃ maññasi, anurādha, rūpaṃ tathāgatoti samanupassasī”ti?

“阿菟罗度！你认为怎样？把如来看作是色吗？”

“No hetaṃ, bhante”.

“世尊！不是。”

“Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ tathāgatoti samanupassasī”ti?

“把如来看作是受……想……行……识吗？”

“No hetaṃ, bhante”.

“世尊！不是。”

“Taṃ kiṃ maññasi, anurādha, rūpasmiṃ tathāgatoti samanupassasī”ti?

“阿菟罗度！你认为怎样？在色中看到如来吗？”

“No hetaṃ, bhante”.

“世尊！不是。”

“Aññatra rūpā tathāgatoti samanupassasī”ti?

“在色之外看到如来吗？”

“No hetaṃ, bhante”.

“世尊！不是。”

“Vedanāya…pe… aññatra vedanāya…pe… saññāya… aññatra saññāya… saṅkhāresu… aññatra saṅkhārehi… viññāṇasmiṃ… aññatra viññāṇā tathāgatoti samanupassasī”ti?

“在受……想……行……识之外看到如来吗？”

“No hetaṃ, bhante”.

“世尊！不是。”

“Taṃ kiṃ maññasi, anurādha, rūpaṃ… vedanā… saññā… saṅkhārā… viññāṇaṃ tathāgatoti samanupassasī”ti?

“阿菟罗度！你认为怎样？把如来看作是色、受、想、行、识（的集合体）吗？”

“No hetaṃ, bhante”.

“世尊！不是。”

“Taṃ kiṃ maññasi, anurādha, ayaṃ so arūpī avedano asaññī asaṅkhāro aviññāṇo tathāgatoti samanupassasī”ti?

“阿菟罗度！你认为怎样！把如来看作是无色、无受、无想、无行、无识（的某种存在）吗？”

“No hetaṃ, bhante”.

“世尊！不是。”

“Ettha ca te, anurādha, diṭṭheva dhamme saccato thetato tathāgate anupalabbhiyamāne kallaṃ nu te taṃ veyyākaraṇaṃ –

“阿菟罗度！既然你在这里、于当下的现实法中，找不到真实不变的如来，你（之前对那些外道）那样解说：

‘yo so, āvuso, tathāgato uttamapuriso paramapuriso paramapattipatto taṃ tathāgato aññatra imehi catūhi ṭhānehi paññāpayamāno paññāpeti –

‘贤友们！那位如来是至上之人、最殊胜之人、已证得最高成就，那位如来在宣说（关于他的状态）时，是超越这四种方式的，即（不是用）：

hoti tathāgato paraṃ maraṇāti vā… neva hoti na na hoti tathāgato paraṃ maraṇāti vā’”ti?

“如来死后存在吗？或如来死后不存在吗？或如来死后既存在又不存在吗？或如来死后既非存在也非不存在吗？”’——这样说恰当吗？”

“No hetaṃ, bhante”.

“世尊！不恰当。”

“Sādhu sādhu, anurādha! Pubbe cāhaṃ, anurādha, etarahi ca dukkhañceva paññapemi, dukkhassa ca nirodhan”ti. Catutthaṃ.

“很好，很好！阿菟罗度！阿菟罗度，无论以前还是现在，我所教导的，都只是苦以及苦的熄灭。”

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.9 Theravagga 长老品 (SN 22.83-92)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.9.5 Vakkalisutta 跋迦梨 (SN 22.87)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Vakkalisuttaṃ

87. Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā vakkali kumbhakāranivesane viharati ābādhiko dukkhito bāḷhagilāno. Atha kho āyasmā vakkali upaṭṭhāke āmantesi – “etha tumhe, āvuso, yena bhagavā tenupasaṅkamatha; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandatha – ‘vakkali, bhante, bhikkhu ābādhiko dukkhito bāḷhagilāno, so bhagavato pāde sirasā vandatī’ti. Evañca vadetha – ‘sādhu kira, bhante, bhagavā yena vakkali bhikkhu tenupasaṅkamatu; anukampaṃ upādāyā’”ti. “Evamāvuso”ti kho te bhikkhū āyasmato vakkalissa paṭissutvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – “vakkali, bhante, bhikkhu ābādhiko dukkhito bāḷhagilāno, so bhagavato pāde sirasā vandati; evañca pana vadeti – ‘sādhu kira, bhante, bhagavā yena vakkali bhikkhu tenupasaṅkamatu; anukampaṃ upādāyā’”ti. Adhivāsesi bhagavā tuṇhībhāvena.

Atha kho bhagavā nivāsetvā pattacīvaramādāya yenāyasmā vakkali tenupasaṅkami. Addasā kho āyasmā vakkali bhagavantaṃ dūratova āgacchantaṃ. Disvāna mañcake samadhosi [samañcosi (sī.), samañcopi (syā. kaṃ.) saṃ + dhū + ī = samadhosi]. Atha kho bhagavā āyasmantaṃ vakkaliṃ etadavoca – “alaṃ, vakkali, mā tvaṃ mañcake samadhosi. Santimāni āsanāni paññattāni; tatthāhaṃ nisīdissāmī”ti. Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā āyasmantaṃ vakkaliṃ etadavoca – “kacci te, vakkali, khamanīyaṃ, kacci yāpanīyaṃ, kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṃ paññāyati, no abhikkamo”ti? “Na me, bhante, khamanīyaṃ, na yāpanīyaṃ; bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo”ti. “Kacci te, vakkali, na kiñci kukkuccaṃ, na koci vippaṭisāro”ti? “Taggha me, bhante, anappakaṃ kukkuccaṃ, anappako vippaṭisāro”ti. “Kacci pana taṃ, vakkali, attā sīlato na upavadatī”ti? “Na kho maṃ, bhante, attā sīlato upavadatī”ti. “No ce kira taṃ, vakkali, attā sīlato upavadati; atha kiñca te kukkuccaṃ ko ca vippaṭisāro”ti? “Cirapaṭikāhaṃ, bhante, bhagavantaṃ dassanāya upasaṅkamitukāmo, natthi ca me kāyasmiṃ tāvatikā balamattā, yāvatāhaṃ [yāhaṃ (sī.), yāyāhaṃ (pī.)] bhagavantaṃ dassanāya upasaṅkameyyan”ti.

“Alaṃ, vakkali, kiṃ te iminā pūtikāyena diṭṭhena? Yo kho, vakkali, dhammaṃ passati so maṃ passati; yo maṃ passati so dhammaṃ passati. Dhammañhi, vakkali, passanto maṃ passati; maṃ passanto dhammaṃ passati.

“Taṃ kiṃ maññasi, vakkali, rūpaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ, bhante”. “Vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”…pe… eso me attāti? “No hetaṃ, bhante”. “Tasmātiha…pe… evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī”ti.

Atha kho bhagavā āyasmantaṃ vakkaliṃ iminā ovādena ovaditvā uṭṭhāyāsanā yena gijjhakūṭo pabbato tena pakkāmi. Atha kho āyasmā vakkali acirapakkantassa bhagavato upaṭṭhāke āmantesi – “etha maṃ, āvuso, mañcakaṃ āropetvā yena isigilipassaṃ kāḷasilā tenupasaṅkamatha. Kathañhi nāma mādiso antaraghare kālaṃ kattabbaṃ maññeyyā”ti? “Evamāvuso”ti kho te bhikkhū āyasmato vakkalissa paṭissutvā āyasmantaṃ vakkaliṃ mañcakaṃ āropetvā yena isigilipassaṃ kāḷasilā tenupasaṅkamiṃsu. Atha kho bhagavā tañca rattiṃ tañca divāvasesaṃ gijjhakūṭe pabbate vihāsi. Atha kho dve devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ gijjhakūṭaṃ obhāsetvā yena bhagavā tenupasaṅkamiṃsu…pe… ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho ekā devatā bhagavantaṃ etadavoca – “vakkali, bhante, bhikkhu vimokkhāya cetetī”ti. Aparā devatā bhagavantaṃ etadavoca – “so hi nūna, bhante, suvimutto vimuccissatī”ti. Idamavocuṃ tā devatāyo. Idaṃ vatvā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyiṃsu.

Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi – “etha tumhe, bhikkhave, yena vakkali bhikkhu tenupasaṅkamatha; upasaṅkamitvā vakkaliṃ bhikkhuṃ evaṃ vadetha –

“‘Suṇāvuso tvaṃ, vakkali, bhagavato vacanaṃ dvinnañca devatānaṃ. Imaṃ, āvuso, rattiṃ dve devatāyo abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ gijjhakūṭaṃ obhāsetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho, āvuso, ekā devatā bhagavantaṃ etadavoca – vakkali, bhante, bhikkhu vimokkhāya cetetīti. Aparā devatā bhagavantaṃ etadavoca – so hi nūna, bhante, suvimutto vimuccissatīti. Bhagavā ca taṃ, āvuso vakkali, evamāha – mā bhāyi, vakkali; mā bhāyi, vakkali! Apāpakaṃ te maraṇaṃ bhavissati, apāpikā kālakiriyā’”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paṭissutvā yenāyasmā vakkali tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ vakkaliṃ etadavocuṃ – “suṇāvuso vakkali, bhagavato vacanaṃ dvinnañca devatānan”ti.

Atha kho āyasmā vakkali upaṭṭhāke āmantesi – “etha maṃ, āvuso, mañcakā oropetha. Kathañhi nāma mādiso ucce āsane nisīditvā tassa bhagavato sāsanaṃ sotabbaṃ maññeyyā”ti! “Evamāvuso”ti kho te bhikkhū āyasmato vakkalissa paṭissutvā āyasmantaṃ vakkaliṃ mañcakā oropesuṃ. “Imaṃ, āvuso, rattiṃ dve devatāyo abhikkantāya rattiyā…pe… ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho, āvuso, ekā devatā bhagavantaṃ etadavoca – ‘vakkali, bhante, bhikkhu vimokkhāya cetetī’ti. Aparā devatā bhagavantaṃ etadavoca – ‘so hi nūna, bhante, suvimutto vimuccissatī’ti. Bhagavā ca taṃ, āvuso vakkali, evamāha – ‘mā bhāyi, vakkali; mā bhāyi, vakkali! Apāpakaṃ te maraṇaṃ bhavissati, apāpikā kālakiriyā’”ti. “Tena hāvuso, mama vacanena bhagavato pāde sirasā vandatha – ‘vakkali, bhante, bhikkhu ābādhiko dukkhito bāḷhagilāno. So bhagavato pāde sirasā vandatī’ti. Evañca vadetha – ‘rūpaṃ aniccaṃ. Tāhaṃ, bhante, na kaṅkhāmi. Yadaniccaṃ taṃ dukkhanti na vicikicchāmi. Yadaniccaṃ dukkhaṃ vipariṇāmadhammaṃ, natthi me tattha chando vā rāgo vā pemaṃ vāti na vicikicchāmi. Vedanā aniccā. Tāhaṃ, bhante, na kaṅkhāmi. Yadaniccaṃ taṃ dukkhanti na vicikicchāmi. Yadaniccaṃ dukkhaṃ vipariṇāmadhammaṃ, natthi me tattha chando vā rāgo vā pemaṃ vāti na vicikicchāmi. Saññā… saṅkhārā aniccā. Tāhaṃ, bhante, na kaṅkhāmi. Yadaniccaṃ taṃ dukkhanti na vicikicchāmi. Yadaniccaṃ dukkhaṃ vipariṇāmadhammaṃ, natthi me tattha chando vā rāgo vā pemaṃ vāti na vicikicchāmi. Viññāṇaṃ aniccaṃ. Tāhaṃ, bhante, na kaṅkhāmi. Yadaniccaṃ taṃ dukkhanti na vicikicchāmi. Yadaniccaṃ dukkhaṃ vipariṇāmadhammaṃ, natthi me tattha chando vā rāgo vā pemaṃ vāti na vicikicchāmī’”ti. “Evamāvuso”ti kho te bhikkhū āyasmato vakkalissa paṭissutvā pakkamiṃsu. Atha kho āyasmā vakkali acirapakkantesu tesu bhikkhūsu satthaṃ āharesi.

Atha kho te bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – “vakkali, bhante, bhikkhu ābādhiko dukkhito bāḷhagilāno; so bhagavato pāde sirasā vandati; evañca vadeti – ‘rūpaṃ aniccaṃ. Tāhaṃ, bhante, na kaṅkhāmi. Yadaniccaṃ taṃ dukkhanti na vicikicchāmi. Yadaniccaṃ dukkhaṃ vipariṇāmadhammaṃ, natthi me tattha chando vā rāgo vā pemaṃ vāti na vicikicchāmi. Vedanā… saññā… saṅkhārā … viññāṇaṃ aniccaṃ. Tāhaṃ, bhante, na kaṅkhāmi. Yadaniccaṃ taṃ dukkhanti na vicikicchāmi. Yadaniccaṃ dukkhaṃ vipariṇāmadhammaṃ, natthi me tattha chando vā rāgo vā pemaṃ vāti na vicikicchāmī’”ti.

Atha kho bhagavā bhikkhū āmantesi – “āyāma, bhikkhave, yena isigilipassaṃ kāḷasilā tenupasaṅkamissāma; yattha vakkalinā kulaputtena satthamāharitan”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Atha kho bhagavā sambahulehi bhikkhūhi saddhiṃ yena isigilipassaṃ kāḷasilā tenupasaṅkami. Addasā kho bhagavā āyasmantaṃ vakkaliṃ dūratova mañcake vivattakkhandhaṃ semānaṃ.

Tena kho pana samayena dhūmāyitattaṃ timirāyitattaṃ gacchateva purimaṃ disaṃ, gacchati pacchimaṃ disaṃ, gacchati uttaraṃ disaṃ, gacchati dakkhiṇaṃ disaṃ, gacchati uddhaṃ disaṃ, gacchati adho disaṃ, gacchati anudisaṃ. Atha kho bhagavā bhikkhū āmantesi – “passatha no tumhe, bhikkhave, etaṃ dhūmāyitattaṃ timirāyitattaṃ gacchateva purimaṃ disaṃ…pe… gacchati anudisan”ti. “Evaṃ, bhante”. “Eso kho, bhikkhave, māro pāpimā vakkalissa kulaputtassa viññāṇaṃ samanvesati [samannesati (ka. sī. pī.)] – ‘kattha vakkalissa kulaputtassa viññāṇaṃ patiṭṭhitan’ti? Appatiṭṭhitena ca, bhikkhave, viññāṇena vakkali kulaputto parinibbuto”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

［八七］ 第五 跋迦梨

一 如是我闻。那时，世尊住在王舍城的竹林迦兰陀迦园。

二 那时，尊者跋迦梨住在陶器师的住所，身患重病，非常痛苦。

三 当时，尊者跋迦梨对侍者们说：“道友们！请你们去世尊的住处，到了之后，代我说：‘大德！跋迦梨比丘身患重病，饱受痛苦，他以头面顶礼世尊之足。’并这样说：‘大德世尊！恳请您出于慈悲，前往跋迦梨比丘那里去吧。’”

四 “好的，道友！”那些比丘回答了尊者跋迦梨后，就前往世尊的住处。到了之后，向世尊行礼，然后在一旁坐下。

五 坐在一旁的那些比丘对世尊说：“大德！跋迦梨比丘身患重病，非常痛苦，他以头面顶礼世尊之足。他还说：‘大德！恳请您出于慈悲，前往跋迦梨比丘那里去吧。’”世尊沉默地应允了。

六 于是，世尊穿好下衣，拿着钵和衣，前往尊者跋迦梨的住处。

七 尊者跋迦梨远远看见世尊走来，见到后便想从床上起来。

八 这时，世尊对跋迦梨说：“够了！尊者跋迦梨，你不要在床上挣扎起来。这里有准备好的座位，我将坐在那里。”世尊在准备好的座位上坐下。

九 坐下后，世尊对尊者跋迦梨说：“跋迦梨！你身体还受得了吗？还能维持吗？痛苦的感受是减轻了，没有加重吗？能察觉到减轻，而不是加重吗？”

“大德！我身体受不了，无法维持；强烈的痛苦感受在加重，没有减轻；能察觉到的是加重，而不是减轻。”

一〇 “跋迦梨！你是否有什么懊悔？是否有什么后悔之事？”

“大德！我的确有不少懊悔，不少后悔之事！”

一一 “跋迦梨！你自己在持戒方面，能否指责自己有（过失）？”

“大德！我自己在持戒方面，不能指责自己（有过失）。”

一二 “跋迦梨！如果你自己在持戒方面不能指责自己，那又有什么懊悔，有什么后悔之事呢？”

“大德！很久以来，我一直想来拜见世尊，但我的身体实在没有足够的气力能前来拜见世尊。”

一三 “够了！跋迦梨！何必见这个腐朽的身体呢？跋迦梨！见到法的人就是见到我，见到我的人就是见到法。跋迦梨！因为见到法，就是见到我；见到我，就是见到法。

一四 跋迦梨！你认为怎样？色是常还是无常？”

“大德！是无常。”

“受……想……行……识是常还是无常？”

“大德！是无常。”

一五～一六 “因此在这里……这样观察的人，了知……不再有此轮回状态。”

一七 这时，世尊用这个教导开示了尊者跋迦梨后，就从座位上起来，向灵鹫山走去。

一八 世尊离开后不久，尊者跋迦梨对侍者们说：“道友们！请用床把我抬到仙人山侧的黑石那里去。像我这样的人怎么能想着在俗人家里去世呢？”

一九 “好的，道友！”那些比丘回答了尊者跋迦梨后，就用床把尊者跋迦梨抬到了仙人山侧的黑石那里。

二〇 当时，世尊在那天剩余的时间和那个夜晚，都住在灵鹫山。

二一 当时，在深夜，有两位天神以殊胜美妙的身色显现，遍照整个灵鹫山，来到世尊的住处……（省略）……站在一旁。

二二 站在一旁的一位天神对世尊说：“大德！跋迦梨比丘正意求解脱。”

二三 另一位天神对世尊说：“大德！他确实将完全解脱而解脱。”

二四 两位天神说完这话，顶礼世尊，向右绕行后，就在原地消失了。

二五 那个夜晚过后，世尊对比丘们说：

“诸位比丘！你们应当去跋迦梨比丘那里。到了之后，这样对跋迦梨说：‘道友跋迦梨！请听世尊和两位天神的话。道友！昨天夜里，有两位天神在深夜以殊胜美妙的身色显现，遍照整个灵鹫山，来到世尊的住处；到了之后，顶礼世尊，然后站在一旁。道友！站在一旁的一位天神对世尊说：“大德！跋迦梨比丘正意求解脱。”另一位天神对世尊说：“大德！他确实将完全解脱而解脱。”道友跋迦梨！世尊对你这样说：“不要害怕，跋迦梨！不要害怕，跋迦梨！你的死亡将不会是恶的，你的寿终将不会是坏的。”’”

二六 “是的，大德！”那些比丘回答了世尊后，就前往尊者跋迦梨的住处。到了之后，对尊者跋迦梨说：

“道友跋迦梨！请听世尊和两位天神的话……”

二七 这时，尊者跋迦梨对侍者们说：

“道友们！请扶我下床。像我这样的人，怎么能想着坐在高高的座位上来听闻世尊的教导呢？”

二八 “好的，道友！”那些比丘回答了尊者跋迦梨后，就扶着尊者跋迦梨下床了。

二九 （比丘们对跋迦梨说：）“道友！昨天夜里有两位天神，在深夜……（省略）……站在一旁。道友！站在一旁的一位天神对世尊说：‘大德！跋迦梨比丘正意求解脱。’另一位天神对世尊说：‘大德！他确实将完全解脱而解脱。’道友跋迦梨！世尊对你这样说：‘不要害怕，跋迦梨！不要害怕，跋迦梨！你的死亡将不会是恶的，你的寿终将不会是坏的。’”

三十 （跋迦梨对比丘们说：）“道友们！那么请代我以头面顶礼世尊之足，并禀告说：‘大德！跋迦梨比丘身患重病，非常痛苦。’（然后代我说：）‘大德！色是无常，对此我（跋迦梨）不怀疑。那无常的就是苦，对此我不疑惑。对于那无常、苦、变易之法，我在其中没有欲求、没有贪染、没有爱恋，对此我不疑惑。大德！受是无常，对此我不怀疑……（省略）……想……行……是无常，对此我不怀疑。那无常的就是苦，对此我不疑惑。对于那无常、苦、变易之法，我在其中没有欲求、没有贪染、没有爱恋，对此我不疑惑。’”

三一 “好的，道友！”那些比丘回答了尊者跋迦梨后便离开了。

三二 那些比丘离开后不久，尊者跋迦梨拿起了刀。

三三 这时，那些比丘来到世尊的住处，到了之后坐在一旁。坐在一旁的那些比丘对世尊说：

“大德！跋迦梨比丘身患重病，非常痛苦，他以头面顶礼世尊之足，并这样说：‘大德！色是无常，对此我不怀疑。那无常的就是苦，对此我不疑惑。对于那无常、苦、变易之法，我在其中没有欲求、没有贪染、没有爱恋，对此我不疑惑。受……想……行……识是无常，对此我不怀疑。那无常的就是苦，对此不疑惑。对于那无常、苦、变易之法，我在其中没有欲求、没有贪染、没有爱恋，对此我不疑惑。’”

三四 这时，世尊对比丘们说：

“诸位比丘！我们一起去仙人山侧的黑石那里，善男子跋迦梨拿起刀的地方。”

“是的，大德！”那些比丘回答了世尊。

三五 于是，世尊和众多比丘一同前往仙人山侧的黑石那里。

三六 世尊远远看见尊者跋迦梨躺在床上，身体已转向一侧（肩部扭转）。

三七 那时，有一团烟雾状、黑暗状的东西，向东方移动，向西方移动，向北方移动，向南方移动，向上方移动，向下方移动，向各中间方向移动。

三八 这时，世尊对比丘们说：

“诸位比丘！你们是否看见那团烟雾状、黑暗状的东西，正向东方移动……（省略）……向各中间方向移动吗？”

“是的，大德！”

三九 “诸位比丘！那是魔王波旬在寻找善男子跋迦梨的识，（想知道）‘善男子跋迦梨的识停驻在哪里呢？’”

四〇 “诸位比丘！善男子跋迦梨，他的识没有停驻之处，已经般涅槃了。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.9 Theravagga 长老品 (SN 22.83-92)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.9.6 Assajisutta 阿湿波誓 (SN 22.88)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Assajisuttaṃ

88. Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā assaji kassapakārāme viharati ābādhiko dukkhito bāḷhagilāno. Atha kho āyasmā assaji upaṭṭhāke āmantesi – “etha tumhe, āvuso, yena bhagavā tenupasaṅkamatha; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandatha – ‘assaji, bhante, bhikkhu ābādhiko dukkhito bāḷhagilāno. So bhagavato pāde sirasā vandatī’ti. Evañca vadetha – ‘sādhu kira, bhante, bhagavā yena assaji bhikkhu tenupasaṅkamatu anukampaṃ upādāyā’”ti. “Evamāvuso”ti kho te bhikkhū āyasmato assajissa paṭissutvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – “assaji, bhante, bhikkhu ābādhiko…pe… sādhu kira, bhante, bhagavā yena assaji bhikkhu tenupasaṅkamatu anukampaṃ upādāyā”ti. Adhivāsesi bhagavā tuṇhībhāvena.

Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā assaji tenupasaṅkami. Addasā kho āyasmā assaji bhagavantaṃ dūratova āgacchantaṃ. Disvāna mañcake samadhosi. Atha kho bhagavā āyasmantaṃ assajiṃ [āyasmato assajissa (pī. ka.)] etadavoca – “alaṃ, assaji, mā tvaṃ mañcake samadhosi. Santimāni āsanāni paññattāni, tatthāhaṃ nisīdissāmī”ti. Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā āyasmantaṃ assajiṃ etadavoca – “kacci te, assaji, khamanīyaṃ, kacci yāpanīyaṃ…pe… paṭikkamosānaṃ paññāyati no abhikkamo”ti?

“Na me, bhante, khamanīyaṃ…pe… abhikkamosānaṃ paññāyati no paṭikkamo”ti. “Kacci te, assaji, na kiñci kukkuccaṃ na koci vippaṭisāro”ti? “Taggha me, bhante, anappakaṃ kukkuccaṃ anappako vippaṭisāro”ti. “Kacci pana taṃ, assaji, attā sīlato na upavadatī”ti? “Na kho maṃ, bhante, attā sīlato upavadatī”ti. “No ce kira taṃ, assaji, attā sīlato upavadati, atha kiñca te kukkuccaṃ ko ca vippaṭisāro”ti? “Pubbe khvāhaṃ, bhante, gelaññe passambhetvā passambhetvā kāyasaṅkhāre viharāmi, sohaṃ samādhiṃ nappaṭilabhāmi. Tassa mayhaṃ, bhante, taṃ samādhiṃ appaṭilabhato evaṃ hoti – ‘no cassāhaṃ parihāyāmī’”ti. “Ye te, assaji, samaṇabrāhmaṇā samādhisārakā samādhisāmaññā tesaṃ taṃ samādhiṃ appaṭilabhataṃ evaṃ hoti – ‘no cassu mayaṃ parihāyāmā’”ti.

“Taṃ kiṃ maññasi, assaji, rūpaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”…pe… viññāṇaṃ …pe… tasmātiha…pe… evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātīti. So sukhaṃ ce vedanaṃ vedayati [vediyati (sī. pī.)], sā ‘aniccā’ti pajānāti. ‘Anajjhositā’ti pajānāti. ‘Anabhinanditā’ti pajānāti. Dukkhaṃ ce vedanaṃ vedayati, sā ‘aniccā’ti pajānāti. ‘Anajjhositā’ti pajānāti. ‘Anabhinanditā’ti pajānāti. Adukkhamasukhaṃ ce vedanaṃ vedayati, sā ‘aniccā’ti pajānāti…pe… ‘anabhinanditā’ti pajānāti. So sukhaṃ ce vedanaṃ vedayati, visaṃyutto naṃ vedayati; dukkhaṃ ce vedanaṃ vedayati, visaṃyutto naṃ vedayati; adukkhamasukhaṃ ce vedanaṃ vedayati, visaṃyutto naṃ vedayati. So kāyapariyantikaṃ ce vedanaṃ vedayamāno ‘kāyapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti. Jīvitapariyantikaṃ ce vedanaṃ vedayamānāe ‘jīvitapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti. ‘Kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti.

“Seyyathāpi, assaji, telañca paṭicca, vaṭṭiñca paṭicca, telappadīpo jhāyeyya; tasseva telassa ca vaṭṭiyā ca pariyādānā anāhāro nibbāyeyya. Evameva kho, assaji, bhikkhu kāyapariyantikaṃ vedanaṃ vedayamāno ‘kāyapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti. Jīvitapariyantikaṃ vedanaṃ vedayamāno ‘jīvitapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti. ‘Kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānātī”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［八八］ 阿湿波誓

一 那时，世尊住在王舍城的竹林迦兰陀园。

二 那时，尊者阿湿波誓住在迦叶园，身患重病，非常痛苦。

三 当时，尊者阿湿波誓对侍者们说：

“道友们！请去世尊的住处。到了之后，代我以头面顶礼世尊之足，并禀告说：‘大德！阿湿波誓比丘身患重病，非常痛苦。他以头面顶礼世尊之足。’再这样说：‘大德世尊！恳请您出于慈悲，前往阿湿波誓比丘那里去吧。’”

四 “好的，道友！”那些比丘回答了尊者阿湿波誓后，就前往世尊的住处。到了之后，向世尊行礼，然后在一旁坐下。

五 坐在一旁的那些比丘对世尊说：

“大德！阿湿波誓比丘，疾病……（省略）……大德世尊！恳请您出于慈悲，前往阿湿波誓的住处。”

世尊沉默地应允了。

六 于是，世尊在傍晚时分，从静修处出来，前往尊者阿湿波誓的住处。

七 尊者阿湿波誓远远看见世尊走来，见到后便想从床上起来。

八 这时，世尊对尊者阿湿波誓说：

“够了！阿湿波誓，你不要在床上挣扎起来，这里有准备好的座位，我将坐在那里。”

九 世尊在准备好的座位上坐下。坐下后，世尊对尊者阿湿波誓说：

“阿湿波誓！你身体还受得了吗？还能维持吗？……（省略）……能察觉到减轻，而不是加重吗？”

一〇 “大德！我身体受不了……（省略）……能察觉到的是加重，而不是减轻。”

一一 “阿湿波誓！你是否有什么懊悔？是否有什么后悔之事？”

“大德！我的确有不少懊悔，不少后悔之事。”

一二 “阿湿波誓！你自己在持戒方面，能否指责自己有（过失）？”

“大德！我自己在持戒方面，不能指责自己（有过失）。”

一三 “阿湿波誓！如果你自己在持戒方面不能指责自己，那又有什么懊悔？有什么后悔之事？”

“大德！我以前没生病时，能安住于平息身行（调息），但现在我无法获得三摩地（禅定）。大德！当我无法获得三摩地时，就这样想：‘难道我退失了吗？’”

一四 “阿湿波誓！那些以定为核心、以定为依归的沙门、婆罗门，当他们无法获得三摩地时，也会这样想：‘难道我们退失了吗？’”

一五～一八 “阿湿波誓！你认为怎样？色是常还是无常？”

“大德！是无常……（省略）……”

一九 识……（省略）……

二〇 因此在这里……（省略）……

二一 这样观察，……了知不再有此轮回状态。

二二 他如果感受到乐受，了知它是无常的，了知它是不被执取的，了知它是不被乐着的。如果感受到苦受，（了知）它是无常的，了知它是不被执取的，了知它是不被乐着的。如果感受到不苦不乐受，了知它是无常的……了知它是不被乐着的。

二三 他如果感受到乐受，他是无关联地感受它；如果感受到苦受，他是无关联地感受它；如果感受到不苦不乐受，他是无关联地感受它。

二四 他感受以身体为终结的感受时，了知‘我正感受以身体为终结的感受’。感受以生命为终结的感受时，了知‘我正感受以生命为终结的感受’。他了知：‘身体毁坏、生命终结之后，就在这里，一切所感受的、不被乐着的都将变得清凉。’

二五 “阿湿波誓！譬如油灯，依靠油和灯芯而燃烧。当那油和灯芯耗尽时，（油灯）因无燃料而熄灭。阿湿波誓！正是这样，比丘感受以身体为终结的感受时，了知‘我正感受以身体为终结的感受’。感受以生命为终结的感受时，了知‘我正感受以生命为终结的感受’。他了知：‘身体毁坏、生命终结之后，就在这里，一切所感受的、不被乐着的都将变得清凉。’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.9 Theravagga 长老品 (SN 22.83-92)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.9.7 Khemakasutta 差摩 (SN 22.89)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Khemakasuttaṃ

89. Ekaṃ samayaṃ sambahulā therā bhikkhū kosambiyaṃ viharanti ghositārāme. Tena kho pana samayena āyasmā khemako badarikārāme viharati ābādhiko dukkhito bāḷhagilāno. Atha kho therā bhikkhū sāyanhasamayaṃ paṭisallānā vuṭṭhitā āyasmantaṃ dāsakaṃ āmantesuṃ – “ehi tvaṃ, āvuso dāsaka, yena khemako bhikkhu tenupasaṅkama; upasaṅkamitvā khemakaṃ bhikkhuṃ evaṃ vadehi – ‘therā taṃ, āvuso khemaka, evamāhaṃsu – kacci te, āvuso, khamanīyaṃ, kacci yāpanīyaṃ, kacci dukkhā vedanā paṭikkamanti no abhikkamanti, paṭikkamosānaṃ paññāyati no abhikkamo’”ti? “Evamāvuso”ti kho āyasmā dāsako therānaṃ bhikkhūnaṃ paṭissutvā yenāyasmā khemako tenupasaṅkami; upasaṅkamitvā āyasmantaṃ khemakaṃ etadavoca – “therā taṃ, āvuso khemaka, evamāhaṃsu – ‘kacci te, āvuso, khamanīyaṃ…pe… no abhikkamo’”ti? “Na me, āvuso, khamanīyaṃ na yāpanīyaṃ…pe… abhikkamosānaṃ paññāyati no paṭikkamo”ti.

Atha kho āyasmā dāsako yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū etadavoca – “khemako, āvuso, bhikkhu evamāha – ‘na me, āvuso, khamanīyaṃ…pe… abhikkamosānaṃ paññāyati no paṭikkamo’”ti. “Ehi tvaṃ, āvuso dāsaka, yena khemako bhikkhu tenupasaṅkama; upasaṅkamitvā khemakaṃ bhikkhuṃ evaṃ vadehi – ‘therā taṃ, āvuso khemaka, evamāhaṃsu – pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Imesu āyasmā khemako pañcasu upādānakkhandhesu kiñci attaṃ vā attaniyaṃ vā samanupassatī’”ti?

“Evamāvuso”ti kho āyasmā dāsako therānaṃ bhikkhūnaṃ paṭissutvā yenāyasmā khemako tenupasaṅkami; upasaṅkamitvā…pe… therā taṃ, āvuso khemaka, evamāhaṃsu – “pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṃ – rūpupādānakkhandho…pe… viññāṇupādānakkhandho. Imesu āyasmā khemako pañcasu upādānakkhandhesu kiñci attaṃ vā attaniyaṃ vā samanupassatī”ti? “Pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṃ – rūpupādānakkhandho…pe… viññāṇupādānakkhandho. Imesu khvāhaṃ, āvuso, pañcasu upādānakkhandhesu na kiñci attaṃ vā attaniyaṃ vā samanupassāmī”ti.

Atha kho āyasmā dāsako yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā there bhikkhū etadavoca – “khemako, āvuso, bhikkhu evamāha – ‘pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṃ – rūpupādānakkhandho…pe… viññāṇupādānakkhandho. Imesu khvāhaṃ, āvuso, pañcasu upādānakkhandhesu na kiñci attaṃ vā attaniyaṃ vā samanupassāmī’”ti. “Ehi tvaṃ, āvuso dāsaka, yena khemako bhikkhu tenupasaṅkama; upasaṅkamitvā khemakaṃ bhikkhuṃ evaṃ vadehi – ‘therā taṃ, āvuso khemaka, evamāhaṃsu – pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṃ – rūpupādānakkhandho…pe… viññāṇupādānakkhandho. No ce kirāyasmā khemako imesu pañcasu upādānakkhandhesu kiñci attaṃ vā attaniyaṃ vā samanupassati. Tenahāyasmā khemako arahaṃ khīṇāsavo’”ti.

“Evamāvuso”ti kho āyasmā dāsako therānaṃ bhikkhūnaṃ paṭissutvā yenāyasmā khemako…pe… therā taṃ, āvuso khemaka, evamāhaṃsu – “pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṃ – rūpupādānakkhandho…pe… viññāṇupādānakkhandho; no ce kirāyasmā khemako imesu pañcasu upādānakkhandhesu kiñci attaṃ vā attaniyaṃ vā samanupassati, tenahāyasmā khemako arahaṃ khīṇāsavo”ti. “Pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṃ – rūpupādānakkhandho…pe… viññāṇupādānakkhandho. Imesu khvāhaṃ, āvuso, pañcasu upādānakkhandhesu na kiñci attaṃ vā attaniyaṃ vā samanupassāmi, na camhi arahaṃ khīṇāsavo; api ca me, āvuso, pañcasu upādānakkhandhesu ‘asmī’ti adhigataṃ, ‘ayamahamasmī’ti na ca samanupassāmī”ti.

Atha kho āyasmā dāsako yena therā bhikkhū…pe… there bhikkhū etadavoca – “khemako, āvuso, bhikkhu evamāha – pañcime, āvuso, upādānakkhandhā vuttā bhagavatā, seyyathidaṃ – rūpupādānakkhandho…pe… viññāṇupādānakkhandho. Imesu khvāhaṃ, āvuso, pañcasu upādānakkhandhesu na kiñci attaṃ vā attaniyaṃ vā samanupassāmi, na camhi arahaṃ khīṇāsavo; api ca me, āvuso, pañcasu upādānakkhandhesu ‘asmī’ti adhigataṃ, ‘ayamahamasmī’ti na ca samanupassāmī”ti.

“Ehi tvaṃ, āvuso dāsaka, yena khemako bhikkhu tenupasaṅkama; upasaṅkamitvā khemakaṃ bhikkhuṃ evaṃ vadehi – ‘therā taṃ, āvuso khemaka, evamāhaṃsu – yametaṃ, āvuso khemaka, asmīti vadesi, kimetaṃ asmīti vadesi? Rūpaṃ asmīti vadesi, aññatra rūpā asmīti vadesi, vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ asmīti vadesi, aññatra viññāṇā asmīti vadesi. Yametaṃ, āvuso khemaka, asmīti vadesi. Kimetaṃ asmīti vadesī’”ti?

“Evamāvuso”ti kho āyasmā dāsako therānaṃ bhikkhūnaṃ paṭissutvā yenāyasmā khemako tenupasaṅkami; upasaṅkamitvā āyasmantaṃ khemakaṃ etadavoca – therā taṃ, āvuso khemaka, evamāhaṃsu – “yametaṃ, āvuso khemaka, ‘asmī’ti vadesi, kimetaṃ ‘asmī’ti vadesi? Rūpaṃ ‘asmī’ti vadesi aññatra rūpā ‘asmī’ti vadesi? Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ ‘asmī’ti vadesi aññatra viññāṇā ‘asmī’ti vadesi? Yametaṃ, āvuso khemaka, ‘asmī’ti vadesi, kimetaṃ ‘asmī’ti vadesi”ti? “Alaṃ, āvuso dāsaka, kiṃ imāya sandhāvanikāya! Āharāvuso, daṇḍaṃ; ahameva yena therā bhikkhū tenupasaṅkamissāmī”ti.

Atha kho āyasmā khemako daṇḍamolubbha yena therā bhikkhū tenupasaṅkami; upasaṅkamitvā therehi bhikkhūhi saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ khemakaṃ therā bhikkhū etadavocuṃ – “yametaṃ, āvuso khemaka, ‘asmī’ti vadesi, kimetaṃ ‘asmī’ti vadesi? Rūpaṃ ‘asmī’ti vadesi, aññatra rūpā ‘asmī’ti vadesi? Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ ‘asmī’ti vadesi, aññatra viññāṇā ‘asmī’ti vadesi? Yametaṃ, āvuso khemaka, ‘asmī’ti vadesi, kimetaṃ ‘asmī’ti vadesī”ti? “Na khvāhaṃ, āvuso, rūpaṃ ‘asmī’ti vadāmi; napi aññatra rūpā ‘asmī’ti vadāmi. Na vedanaṃ… na saññaṃ… na saṅkhāre… na viññāṇaṃ ‘asmī’ti vadāmi; napi aññatra viññāṇā ‘asmī’ti vadāmi. Api ca me, āvuso, pañcasu upādānakkhandhesu ‘asmī’ti adhigataṃ ‘ayamahamasmī’ti na ca samanupassāmi”.

“Seyyathāpi, āvuso, uppalassa vā padumassa vā puṇḍarīkassa vā gandho. Yo nu kho evaṃ vadeyya – ‘pattassa gandho’ti vā ‘vaṇṇassa [vaṇḍassa (katthaci)] gandho’ti vā ‘kiñjakkhassa gandho’ti vā sammā nu kho so vadamāno vadeyyā”ti? “No hetaṃ, āvuso”. “Yathā kathaṃ, panāvuso, sammā byākaramāno byākareyyā”ti? “‘Pupphassa gandho’ti kho, āvuso, sammā byākaramāno byākareyyā”ti. “Evameva khvāhaṃ, āvuso, na rūpaṃ ‘asmī’ti vadāmi, napi aññatra rūpā ‘asmī’ti vadāmi. Na vedanaṃ… na saññaṃ… na saṅkhāre… na viññāṇaṃ ‘asmī’ti vadāmi, napi aññatra viññāṇā ‘asmī’ti vadāmi. Api ca me, āvuso, pañcasu upādānakkhandhesu ‘asmī’ti adhigataṃ ‘ayamahamasmī’ti na ca samanupassāmi”.

“Kiñcāpi, āvuso, ariyasāvakassa pañcorambhāgiyāni saṃyojanāni pahīnāni bhavanti, atha khvassa hoti – ‘yo ca pañcasu upādānakkhandhesu anusahagato asmīti māno, asmīti chando, asmīti anusayo asamūhato. So aparena samayena pañcasu upādānakkhandhesu udayabbayānupassī viharati – iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā… iti saññā… iti saṅkhārā… iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti. Tassimesu pañcasu upādānakkhandhesu udayabbayānupassino viharato yopissa hoti pañcasu upādānakkhandhesu anusahagato ‘asmī’ti, māno ‘asmī’ti, chando ‘asmī’ti anusayo asamūhato, sopi samugghātaṃ gacchati.

“Seyyathāpi, āvuso, vatthaṃ saṃkiliṭṭhaṃ malaggahitaṃ. Tamenaṃ sāmikā rajakassa anupadajjuṃ. Tamenaṃ rajako ūse vā khāre vā gomaye vā sammadditvā acche udake vikkhāleti. Kiñcāpi taṃ hoti vatthaṃ parisuddhaṃ pariyodātaṃ, atha khvassa hoti yeva anusahagato ūsagandho vā khāragandho vā gomayagandho vā asamūhato. Tamenaṃ rajako sāmikānaṃ deti. Tamenaṃ sāmikā gandhaparibhāvite karaṇḍake nikkhipanti. Yopissa hoti anusahagato ūsagandho vā khāragandho vā gomayagandho vā asamūhato, sopi samugghātaṃ gacchati. Evameva kho, āvuso, kiñcāpi ariyasāvakassa pañcorambhāgiyāni saṃyojanāni pahīnāni bhavanti, atha khvassa hoti yeva pañcasu upādānakkhandhesu anusahagato ‘asmī’ti, māno ‘asmī’ti, chando ‘asmī’ti anusayo asamūhato. So aparena samayena pañcasu upādānakkhandhesu udayabbayānupassī viharati. ‘Iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā… iti saññā… iti saṅkhārā… iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti. Tassa imesu pañcasu upādānakkhandhesu udayabbayānupassino viharato yopissa hoti pañcasu upādānakkhandhesu anusahagato ‘asmī’ti, māno ‘asmī’ti, chando ‘asmī’ti anusayo asamūhato, sopi samugghātaṃ gacchatī”ti.

Evaṃ vutte, therā bhikkhū āyasmantaṃ khemakaṃ etadavocuṃ – “na kho [na kho pana (ka.)] mayaṃ āyasmantaṃ khemakaṃ vihesāpekhā pucchimha, api cāyasmā khemako pahosi tassa bhagavato sāsanaṃ vitthārena ācikkhituṃ desetuṃ paññāpetuṃ paṭṭhapetuṃ vivarituṃ vibhajituṃ uttānīkātuṃ. Tayidaṃ āyasmatā khemakena tassa bhagavato sāsanaṃ vitthārena ācikkhitaṃ desitaṃ paññāpitaṃ paṭṭhapitaṃ vivaritaṃ vibhajitaṃ uttānīkatan”ti.

Idamavoca āyasmā khemako. Attamanā therā bhikkhū āyasmato khemakassa bhāsitaṃ abhinanduṃ. Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne saṭṭhimattānaṃ therānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsu, āyasmato khemakassa cāti. Sattamaṃ.

☸---------------------------------------------------------------------

［八九］ 差摩

一 那时，许多长老比丘住在拘睒弥国的瞿师罗园。

二 那时，尊者差摩住在跋陀梨园，身患重病，非常痛苦。

三 当时，长老比丘们在傍晚时分从静修处出来，对尊者陀裟迦说：

“道友陀裟迦！请到差摩比丘那里去，到了之后，这样对差摩比丘说：‘道友差摩！长老们问你：‘道友！你身体还受得了吗？还能维持吗？痛苦的感受是减轻了，没有加重吗？能察觉到减轻，而不是加重吗？’’”

四 “好的，道友们！”尊者陀裟迦回答了长老比丘们后，就前往尊者差摩的住处。到了之后，对尊者差摩说：

“道友差摩！长老们问你：‘道友！你身体还受得了吗？……（省略）……而不是加重吗？’”

五 “道友！我身体受不了，无法维持……（省略）……能察觉到的是加重，而不是减轻。”

六 于是，尊者陀裟迦前往长老比丘们的住处。到了之后，对长老比丘们说：

“道友们！差摩比丘说：‘道友！我身体受不了……（省略）……能察觉到的是加重，而不是减轻。’”

七 （长老们说：）“道友陀裟迦！请到差摩比丘那里去。到了之后，这样对差摩比丘说：‘道友差摩！长老们对你说：

“道友！世尊开示了五取蕴，即：色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。尊者差摩是否在这五取蕴中看到了任何 ‘我’ 或 ‘我所拥有的’ 呢？”’”

八 “好的，道友们！”尊者陀裟迦回答了长老比丘们后，前往尊者差摩的住处。到了之后……（省略）……

“道友差摩！长老们对你说：‘道友！世尊开示了五取蕴，即：色取蕴……（省略）……识取蕴。尊者差摩是否在这五取蕴中看到了任何 ‘我’ 或 ‘我所拥有的’ 呢？’”

九 “道友！世尊开示了五取蕴，即：色取蕴……（省略）……识取蕴。道友们！我在这五取蕴中，并没有看到任何‘我’或‘我所拥有的’。”

一〇 于是，尊者陀裟迦前往长老比丘们的住处。到了之后，对长老比丘们说：

“道友们！差摩比丘说：‘道友们！世尊开示了五取蕴，即：色取蕴……（省略）……识取蕴。道友们！我在这五取蕴中，并没有看到任何‘我’或‘我所拥有的’。’”

一一 （长老们说：）“道友陀裟迦！请到差摩比丘那里去，到了之后，这样对差摩比丘说：‘道友差摩！长老们对你说：“道友！世尊开示了五取蕴，即：色取蕴……（省略）……识取蕴。如果尊者差摩在这五取蕴中并没有看到任何‘我’或‘我所拥有的’，那么尊者差摩就是漏尽的阿罗汉了。”’”

一二 “好的，道友们！”尊者陀裟迦回答了长老比丘们后，前往尊者差摩的住处……（省略）……

“道友差摩！长老们对你说：‘道友！世尊开示了五取蕴，即：色取蕴……（省略）……识取蕴。如果尊者差摩在这五取蕴中并没有看到任何‘我’或‘我所拥有的’，那么尊者差摩就是漏尽的阿罗汉了。’”

一三 “道友们！世尊开示了五取蕴，即：色取蕴……（省略）……识取蕴。道友们！我在这五取蕴中并没有看到任何‘我’或‘我所拥有的’，但我并不是漏尽的阿罗汉。道友们！我虽然在这五取蕴中了悟了‘有我’（这种感觉或观念的存在），但我并不认为‘这就是我’。”

一四 于是，尊者陀裟迦前往长老比丘们的住处……对长老比丘们说：

“道友们！差摩比丘说：‘道友们！世尊开示了五取蕴，即：色取蕴……（省略）……识取蕴。道友们！我在这五取蕴中并没有看到任何‘我’或‘我所拥有的’，但我并不是漏尽的阿罗汉。道友们！我虽然在这五取蕴中了悟了‘有我’（这种感觉或观念的存在），但我并不认为‘这就是我’。’”

一五 （长老们说：）“道友陀裟迦！请到差摩比丘那里去，到了之后，这样对差摩比丘说：‘道友差摩！长老们对你说：

“道友差摩！你所说的‘有我’，是指什么‘有我’呢？你说色是‘我’吗？或者说离开色有‘我’吗？你说受……想……行……识是‘我’吗？或者说离开识有‘我’吗？道友差摩！你所说的‘有我’，是指什么‘有我’呢？”’”

一六 “好的，道友们！”尊者陀裟迦回答了长老比丘们后，前往尊者差摩的住处。到了之后，对尊者差摩说：

“道友差摩！长老们对你说：‘道友差摩！你所说的‘有我’，是指什么‘有我’呢？你说色是‘我’吗？或者说离开色有‘我’吗？你说受……想……行……识是‘我’吗？或者说离开识有‘我’吗？道友差摩！你所说的‘有我’，是指什么‘有我’呢？’”

一七 “够了！道友陀裟迦！何必这样来回奔波呢？道友，请把拐杖拿来；我自己去长老比丘们的住处。”

一八 于是，尊者差摩拄着拐杖，前往长老比丘们的住处。到了之后，与长老比丘们互相问候，说了些表示欢喜和值得记忆的话后，在一旁坐下。

一九 长老比丘们对坐在一旁的尊者差摩说：

“道友差摩！你所说的‘有我’，是指什么‘有我’呢？你说色是‘我’吗？或者说离开色有‘我’吗？你说受……想……行……识是‘我’吗？或者说离开识有‘我’吗？道友差摩！你所说的‘有我’，是指什么‘有我’呢？”

二〇 “道友们！我并不说色是‘我’；也不说离开色有‘我’。不说受……不说想……不说行……不说识是‘我’；也不说离开识有‘我’。但是，道友们，我在这五取蕴中了悟了‘有我’（这种感觉或观念的存在），但我并不认为‘这就是我’。”

二一 “道友们！譬如青莲花、红莲花或白莲花的香气。如果有人说‘香气在花瓣上’，或‘香气在花茎上’，或‘香气在花蕊上’，他这样说算是正确地说了吗？”

“不正确，道友。”

“那么，道友们！怎样回答，才算是正确的回答呢？”

“道友！回答‘香气在花上’，才算是正确的回答。”

二二 “道友们！正是这样，我并不说色是‘我’，也不说离开色有‘我’。不说受……想……行……识是‘我’，也不说离开识有‘我’。但是，道友们，我在这五取蕴中了悟了‘有我’（这种感觉或观念的存在），但我并不认为‘这就是我’。”

二三 “道友们！即使圣弟子已经断除了五种下分结（束缚欲界众生的烦恼），但那潜藏于五取蕴中的‘我是’之慢（asmīti māno）、‘我是’之欲（asmīti chando）、‘我是’之随眠烦恼（asmīti anusayo）尚未根除。他于日后，持续观察五取蕴的生起与坏灭而安住：‘这就是色，这就是色的集起，这就是色的息灭；这就是受……想……行……识，这就是识的集起，这就是识的息灭。’

二四 当他这样于这五取蕴观察生灭而安住时，那潜藏于五取蕴中尚未根除的‘我是’之慢、‘我是’之欲、‘我是’之随眠烦恼，也就被彻底根除了。

二五 道友们！譬如一件有污渍、沾满尘垢的衣服。主人把它交给洗衣工。洗衣工用碱、或灰水、或牛粪把它搓揉均匀，然后用清水漂洗干净。

二六 即使那件衣服变得清净洁白了，然而那潜藏于布料中的碱味、或灰水味、或牛粪味并未彻底去除。洗衣工把它交给主人，主人把它放在用香薰过的箱子里。这样，那潜藏于布料中尚未去除的碱味、或灰水味、或牛粪味，也就被彻底根除了。

二七 道友们！正是这样，即使圣弟子已经断除了五种下分结，但那潜藏于五取蕴中的‘我是’之慢、‘我是’之欲、‘我是’之随眠烦恼尚未根除。他于日后，持续观察五取蕴的生起与坏灭而安住：‘这就是色，这就是色的集起，这就是色的息灭；这就是受……想……行……识，这就是识的集起，这就是识的息灭。’当他这样于这五取蕴观察生灭而安住时，那潜藏于五取蕴中尚未根除的‘我是’之慢、‘我是’之欲、‘我是’之随眠烦恼，也就被彻底根除了。”

二八 听了这话后，长老比丘们对尊者差摩说：

“我们并不是想要刁难尊者差摩才发问。而是因为尊者差摩能够详细地解说、开示、阐明、建立、剖析、辨别、显了那位世尊的教法。”

二九 尊者差摩就这样详细地解说、开示、阐明、建立、剖析、辨别、显了那位世尊的教法。

三〇 尊者差摩说完这些话。长老比丘们对尊者差摩所说的话感到满意和欢喜。

三一 就在这段解说被讲述的时候，大约六十位长老比丘以及尊者差摩，内心无所执取，从诸漏（烦恼）中解脱出来。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.9 Theravagga 长老品 (SN 22.83-92)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.9.8 Channasutta 阐陀 (SN 22.90)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Channasuttaṃ

90. Ekaṃ samayaṃ sambahulā therā bhikkhū bārāṇasiyaṃ viharanti isipatane migadāye. Atha kho āyasmā channo sāyanhasamayaṃ paṭisallānā vuṭṭhito avāpuraṇaṃ [apāpuraṇaṃ (sī. syā. kaṃ.)] ādāya vihārena vihāraṃ upasaṅkamitvā there bhikkhū etadavoca – “ovadantu maṃ āyasmanto therā, anusāsantu maṃ āyasmanto therā, karontu me āyasmanto therā dhammiṃ kathaṃ, yathāhaṃ dhammaṃ passeyyan”ti.

Evaṃ vutte, therā bhikkhū āyasmantaṃ channaṃ etadavocuṃ – “rūpaṃ kho, āvuso channa, aniccaṃ; vedanā aniccā; saññā aniccā; saṅkhārā aniccā; viññāṇaṃ aniccaṃ. Rūpaṃ anattā; vedanā… saññā… saṅkhārā… viññāṇaṃ anattā. Sabbe saṅkhārā aniccā; sabbe dhammā anattā”ti.

Atha kho āyasmato channassa etadahosi – “mayhampi kho etaṃ evaṃ [mayhampi kho evaṃ (syā. kaṃ.)] hoti – ‘rūpaṃ aniccaṃ, vedanā… saññā… saṅkhārā… viññāṇaṃ aniccaṃ; rūpaṃ anattā, vedanā … saññā… saṅkhārā… viññāṇaṃ anattā. Sabbe saṅkhārā aniccā, sabbe dhammā anattā’ti. Atha ca pana me sabbasaṅkhārasamathe sabbūpadhipaṭinissagge taṇhākkhaye virāge nirodhe nibbāne cittaṃ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati. Paritassanā upādānaṃ uppajjati; paccudāvattati mānasaṃ – ‘atha ko carahi me attā’ti? Na kho panevaṃ dhammaṃ passato hoti. Ko nu kho me tathā dhammaṃ deseyya yathāhaṃ dhammaṃ passeyyan”ti.

Atha kho āyasmato channassa etadahosi – “ayaṃ kho āyasmā ānando kosambiyaṃ viharati ghositārāme satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ, pahoti ca me āyasmā ānando tathā dhammaṃ desetuṃ yathāhaṃ dhammaṃ passeyyaṃ; atthi ca me āyasmante ānande tāvatikā vissaṭṭhi [vissatthi (?)]. Yaṃnūnāhaṃ yenāyasmā ānando tenupasaṅkameyyan”ti. Atha kho āyasmā channo senāsanaṃ saṃsāmetvā pattacīvaramādāya yena kosambī ghositārāmo yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi…pe… ekamantaṃ nisinno kho āyasmā channo āyasmantaṃ ānandaṃ etadavoca –

“Ekamidāhaṃ, āvuso ānanda, samayaṃ bārāṇasiyaṃ viharāmi isipatane migadāye. Atha khvāhaṃ, āvuso, sāyanhasamayaṃ paṭisallānā vuṭṭhito avāpuraṇaṃ ādāya vihārena vihāraṃ upasaṅkamiṃ; upasaṅkamitvā there bhikkhū etadavocaṃ – ‘ovadantu maṃ āyasmanto therā, anusāsantu maṃ āyasmanto therā, karontu me āyasmanto therā dhammiṃ kathaṃ yathāhaṃ dhammaṃ passeyyan’ti. Evaṃ vutte maṃ, āvuso, therā bhikkhū etadavocuṃ – ‘rūpaṃ kho, āvuso channa, aniccaṃ; vedanā… saññā… saṅkhārā… viññāṇaṃ aniccaṃ; rūpaṃ anattā…pe… viññāṇaṃ anattā. Sabbe saṅkhārā aniccā, sabbe dhammā anattā’”ti.

“Tassa mayhaṃ, āvuso, etadahosi – ‘mayhampi kho etaṃ evaṃ hoti – rūpaṃ aniccaṃ…pe… viññāṇaṃ aniccaṃ, rūpaṃ anattā, vedanā… saññā… saṅkhārā… viññāṇaṃ anattā. Sabbe saṅkhārā aniccā, sabbe dhammā anattā’ti. Atha ca pana me sabbasaṅkhārasamathe sabbūpadhipaṭinissagge taṇhākkhaye virāge nirodhe nibbāne cittaṃ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati. Paritassanā upādānaṃ uppajjati; paccudāvattati mānasaṃ – ‘atha ko carahi me attā’ti? Na kho panevaṃ dhammaṃ passato hoti. Ko nu kho me tathā dhammaṃ deseyya yathāhaṃ dhammaṃ passeyyanti!

“Tassa mayhaṃ, āvuso, etadahosi – ‘ayaṃ kho āyasmā ānando kosambiyaṃ viharati ghositarāme satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ, pahoti ca me āyasmā ānando tathā dhammaṃ desetuṃ yathāhaṃ dhammaṃ passeyyaṃ. Atthi ca me āyasmante ānande tāvatikā vissaṭṭhi. Yaṃnūnāhaṃ yenāyasmā ānando tenupasaṅkameyyan’ti. Ovadatu maṃ, āyasmā ānando; anusāsatu maṃ, āyasmā ānando; karotu me, āyasmā ānando dhammiṃ kathaṃ yathāhaṃ dhammaṃ passeyyan”ti.

“Ettakenapi mayaṃ āyasmato channassa attamanā api nāma taṃ [attamanā abhiraddhā, taṃ (sī. syā. kaṃ.)] āyasmā channo āvi akāsi khīlaṃ chindi [pabhindi (sī. syā. kaṃ. pī.)]. Odahāvuso, channa, sotaṃ; bhabbosi [bhabbo tvaṃ (ka.)] dhammaṃ viññātun”ti. Atha kho āyasmato channassa tāvatakeneva [tāvadeva (sī.)] uḷāraṃ pītipāmojjaṃ uppajji – “bhabbo kirasmi dhammaṃ viññātun”ti.

“Sammukhā metaṃ, āvuso channa, bhagavato sutaṃ, sammukhā ca paṭiggahitaṃ kaccānagottaṃ bhikkhuṃ ovadantassa – dvayanissito khvāyaṃ, kaccāna, loko yebhuyyena atthitañceva natthitañca. Lokasamudayaṃ kho, kaccāna, yathābhūtaṃ sammappaññāya passato yā loke natthitā, sā na hoti. Lokanirodhaṃ kho, kaccāna, yathābhūtaṃ sammappaññāya passato yā loke atthitā, sā na hoti. Upayupādānābhinivesavinibandho khvāyaṃ, kaccāna, loko yebhuyyena taṃ cāyaṃ upayupādānaṃ cetaso adhiṭṭhānābhinivesānusayaṃ na upeti na upādiyati nādhiṭṭhāti ‘attā me’ti. Dukkhameva uppajjamānaṃ uppajjati, dukkhaṃ nirujjhamānaṃ nirujjhatīti na kaṅkhati na vicikicchati. Aparappaccayā ñāṇamevassa ettha hoti. Ettāvatā kho, kaccāna, sammādiṭṭhi hoti. Sabbamatthīti kho, kaccāna, ayameko anto. Sabbaṃ natthīti ayaṃ dutiyo anto. Ete te, kaccāna, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti – avijjāpaccayā saṅkhārā; saṅkhārapaccayā viññāṇaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.

“Evametaṃ, āvuso ānanda, hoti yesaṃ āyasmantānaṃ tādisā sabrahmacārayo anukampakā atthakāmā ovādakā anusāsakā. Idañca pana me āyasmato ānandassa dhammadesanaṃ sutvā dhammo abhisamito”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［九］ 第八 阐陀

一 那时，有许多长老比丘住在波罗奈国的仙人堕处鹿野苑。

二 当时，尊者阐陀在傍晚时分从静坐处起来，拿着他的衣物，从一个住所走到另一个住所，对长老比丘们说：

“各位尊者长老！请教导我，各位具寿长老！请教诫我！各位具寿长老！请为我说法，以便我能够见到法。”

三 听了这话，长老比丘们对尊者阐陀说：

“道友阐陀！色是无常的；受是无常的；想是无常的；行是无常的；识是无常的。色是无我的；受……想……行……识是无我的。一切行都是无常的；一切法都是无我的。”

四 这时，尊者阐陀心想：

“我也是这样认为的：‘色是无常的，受……想……行……识是无常的；色是无我的，受……想……行……识是无我的。一切行都是无常的，一切法都是无我的。’

五 然而，对于‘一切行的寂灭、一切依附的断离、贪爱的灭尽、离欲、寂灭、涅槃’，我的心却不趋向、不清净、不安住、不解脱。反而生起了惶恐和执取；心退转地想：‘既然如此，那到底什么才是我的自我呢？’

然而，见到法的人不应是这样的。究竟谁能为我那样说法，使我能够见到法呢？”

六 这时，尊者阐陀心想：

“那位尊者阿难住在拘睒弥国的瞿师罗园，他被导师以及有智慧的同梵行者们所称赞和尊重。尊者阿难一定能够为我那样说法，使我能够见到法。而且我对尊者阿难有那样的信任。我应该前往尊者阿难那里。”

七 于是，尊者阐陀收拾好住宿的地方，拿着钵和衣，前往拘睒弥国的瞿师罗园，去到尊者阿难那里。到了之后，与尊者阿难互相问候……（省略）……

八 坐在一旁的尊者阐陀对尊者阿难说：

“道友阿难！有一次，我住在波罗奈国的仙人堕处鹿野苑。道友！那时，我在傍晚时分从静坐处起来，拿着衣物，从一个住所走到另一个住所，对长老比丘们说：‘各位尊者长老！请教导我，请教诫我，请为我说法，使我能够见到法。’

九 听了这话，道友，长老比丘们对我说：‘道友阐陀！色是无常的；受……想……行……识是无常的；色是无我的……（省略）……识是无我的。一切行都是无常的，一切法都是无我的。’”

一〇 “道友！那时我心想：‘我也是这样认为的：色是无常的……（省略）……识是无常的；色是无我的，受……想……行……识是无我的。一切行都是无常的，一切法都是无我的。’

一一 然而，对于‘一切行的寂灭、一切依附的断离、贪爱的灭尽、离欲、寂灭、涅槃’，我的心却不趋向、不清净、不安住、不解脱。反而生起了惶恐和执取；心退转地想：‘既然如此，那到底什么才是我的自我呢？’然而，见到法的人不应是这样的。究竟谁能为我那样说法，使我能够见到法呢！

一二 道友！那时我心想：‘那位尊者阿难住在拘睒弥国的瞿师罗园，他被导师以及有智慧的同梵行者们所称赞和尊重。尊者阿难一定能够为我那样说法，使我能够见到法。而且我对尊者阿难有那样的信任。我应该前往尊者阿难那里。’

一三 尊者阿难！请教导我，尊者阿难！请教诫我，尊者阿难！请为我说法，使我能够见到法。”

一四 （阿难道：）“我们对尊者阐陀（能这样坦诚）也感到满意。尊者阐陀啊，你揭示了（内心的困惑），破除了障碍。道友阐陀！请倾注心意来听！你是有能力理解法的。”

一五 这时，尊者阐陀一听到“我竟然是有能力理解法的”，立刻生起了极大的欢喜和愉悦。

一六 （阿难道：）“道友阐陀！这是我从世尊那里亲自听闻、亲自领受的，在世尊教导迦旃延尊者时说：

‘迦旃延！这个世间大多依赖于两个极端：要么是‘存在’（有），要么是‘不存在’（无）。迦旃延！如果能以正确的智慧如实地观察世间的集起，那么对于世间的‘不存在’（的观点），就不会生起。迦旃延！如果能以正确的智慧如实地观察世间的息灭，那么对于世间的‘存在’（的观点），就不会生起。迦旃延！这个世间大多被困于执取、固守和（心中的）偏执束缚。然而，（觉悟者）不趋近、不执取、不固守这种心中的固执、偏见和潜在倾向，他不执取、不认定‘这是我的自我’。他了知‘只是苦在生起，只是苦在息灭’，对此他不困惑、不怀疑。他的智慧生起，不依赖于他人。迦旃延！达到这样，就是正见了。

一七 迦旃延！认为‘一切都存在’，这是一个极端；认为‘一切都不存在’，这是另一个极端。迦旃延！如来避开这两个极端，依于中道而说法，即：以无明为缘而有行，以行为缘而有识，……（省略）……这样便有了这整个苦蕴的集起。然而，通过无明无余的离欲和息灭，就有行的息灭……（省略）……这样便有了这整个苦蕴的息灭。’”

一八 （阐陀道：）“道友阿难！确实如此！对于那些有像尊者这样慈悲、为利益着想、给予教导和教诫的同梵行者的人来说，（真是幸运）。而我听闻了尊者阿难的这次说法后，已经现见了法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.9 Theravagga 长老品 (SN 22.83-92)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.9.9 Rāhulasutta 罗睺罗 (SN 22.91)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Rāhulasuttaṃ

91. Sāvatthinidānaṃ. Atha kho āyasmā rāhulo yena bhagavā tenupasaṅkami; upasaṅkamitvā…pe… ekamantaṃ nisinno kho āyasmā rāhulo bhagavantaṃ etadavoca – “kathaṃ nu kho, bhante, jānato kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti?

“Yaṃ kiñci, rāhula, rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati. Yā kāci vedanā … yā kāci saññā… ye keci saṅkhārā… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā…pe… sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati. Evaṃ kho, rāhula, jānato evaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti. Navamaṃ.

☸---------------------------------------------------------------------

［九一］ 第九 罗睺罗（一）

一 ［那时，世尊］住在舍卫国……（省略）……

二 当时，尊者罗睺罗来到世尊的住处。到了之后……（省略）……

三 坐在一旁的尊者罗睺罗对世尊说：

“大德！要怎样知道、怎样看见，才能对于这个有识之身以及外部的一切相状，不再有‘我’的慢、‘我所’的慢以及慢的随眠烦恼呢？”

四 “罗睺罗！对于任何色，无论是过去的、未来的、现在的，内在的或外在的，粗大的或微细的，低劣的或殊胜的，远的或近的，对于所有这一切色，都要这样以正确的智慧如实地观看：‘这不是我的，这不是我，这不是我的自我’。

五～七 对于任何受……任何想……任何行……

八 对于任何识，无论是过去的、未来的、现在的，内在的或外在的……（省略）……对于所有这一切识，都要这样以正确的智慧如实地观看：‘这不是我的，这不是我，这不是我的自我’。

九 罗睺罗！像这样知道、像这样看见的人，对于这个有识之身以及外部的一切相状，就不会再有‘我’的慢、‘我所’的慢以及慢的随眠烦恼了。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.9 Theravagga 长老品 (SN 22.83-92)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.9.10 Dutiyarāhulasutta 罗睺罗二 (SN 22.92)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Dutiyarāhulasuttaṃ

92. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho āyasmā rāhulo bhagavantaṃ etadavoca – “kathaṃ nu kho, bhante, jānato kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhāsamatikkantaṃ santaṃ suvimuttan”ti? “Yaṃ kiñci, rāhula, rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā…pe… yaṃ dūre santike vā, sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anupādā vimutto hoti. Yā kāci vedanā… yā kāci saññā… ye keci saṅkhārā… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anupādā vimutto hoti. Evaṃ kho, rāhula, jānato evaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhā samatikkantaṃ santaṃ suvimuttan”ti. Dasamaṃ.

Theravaggo navamo.

Tassuddānaṃ –

Ānando tisso yamako, anurādho ca vakkali;

Assaji khemako channo, rāhulā apare duve.

☸---------------------------------------------------------------------

［九二］ 第十 罗睺罗（二）

一～二 [有一次，世尊]住在舍卫城。

三 坐在一旁的具寿罗睺罗对世尊说：

“大德！怎样知道、怎样观察的人，对于这个有识之身以及外在的一切相，能够灭除我慢、我所慢、慢随眠，超越各种相，获得寂静，从而善得解脱呢？”

四 “罗睺罗！任何色，无论是过去、未来、现在……乃至……是远、是近，对于这一切色，通过正确的智慧如实观察‘这不是我的，这不是我，这不是我的自我’，就能无执取而解脱。

五～七 所有的受……想……行……

八 任何识，无论是过去、未来、现在、内在或外在、粗或细、劣或胜、远或近，对于这一切识，通过正确的智慧如实观察‘这不是我的，这不是我，这不是我的自我’，就能无执取而解脱。

九 罗睺罗！像这样知道、像这样观察的人，对于这个有识之身以及外在的一切相，就能够灭除我慢、我所慢、慢随眠，超越各种相，获得寂静而善得解脱。”

第四 长老品 ［终］

此品的摄颂是：

阿难与低舍 以及焰摩迦

及阿菟罗度 乃至跋迦梨

阿湿婆誓与 差摩并阐陀

另二罗睺罗 本品依次宣说

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.10 Pupphavagga 华品 (SN 22.93-102)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.10.1 Nadīsutta 河流 (SN 22.93)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Pupphavaggo

1. Nadīsuttaṃ

93. Sāvatthinidānaṃ. “Seyyathāpi, bhikkhave, nadī pabbateyyā ohārinī dūraṅgamā sīghasotā. Tassā ubhosu tīresu [ubhato tīre (sī.), ubhato tīresu (syā. kaṃ.)] kāsā cepi jātā assu, te naṃ ajjholambeyyuṃ; kusā cepi jātā assu, te naṃ ajjholambeyyuṃ; pabbajā [babbajā (sī. pī.)] cepi jātā assu, te naṃ ajjholambeyyuṃ; bīraṇā cepi jātā assu, te naṃ ajjholambeyyuṃ; rukkhā cepi jātā assu, te naṃ ajjholambeyyuṃ. Tassā puriso sotena vuyhamāno kāse cepi gaṇheyya, te palujjeyyuṃ. So tatonidānaṃ anayabyasanaṃ āpajjeyya. Kuse cepi gaṇheyya, pabbaje cepi gaṇheyya, bīraṇe cepi gaṇheyya, rukkhe cepi gaṇheyya, te palujjeyyuṃ. So tatonidānaṃ anayabyasanaṃ āpajjeyya. Evameva kho, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ; attani vā rūpaṃ, rūpasmiṃ vā attānaṃ. Tassa taṃ rūpaṃ palujjati. So tatonidānaṃ anayabyasanaṃ āpajjati. Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ. Tassa taṃ viññāṇaṃ palujjati. So tatonidānaṃ anayabyasanaṃ āpajjati. Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ bhante”. “Vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ bhante”. “Tasmātiha…pe… evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第五 华 品

［九三］ 第一 河流

一～二 [有一次，世尊]住在舍卫城。

三 “诸比丘！譬如从山中流下的河流，奔流而下，流向远方，水流湍急。如果在它的两岸长有芦苇，它们会垂悬在河上；如果长有茅草，它们会垂悬在河上；如果长有灯心草，它们会垂悬在河上；如果长有香草，它们会垂悬在河上；如果长有树木，它们会垂悬在河上。

四 有一个人被水流冲走，如果他抓住芦苇，芦苇会断裂，他会因此遭遇不幸和灾难。如果他抓住茅草……抓住灯心草……抓住香草……抓住树木，它们会断裂，他会因此遭遇不幸和灾难。

五 诸比丘！同样地，未听闻教法的凡夫，未见圣者，不了解圣者的法，未在圣者的法中受过训练；未见善知识，不了解善知识的法，未在善知识的法中受过训练，他视色为自我，或视自我拥有色，或视色在自我中，或视自我在色中。那个色会败坏，他会因此遭遇不幸和灾难。

六～八 受……想……行……

九 他视识为自我，或视自我拥有识，或视识在自我中，或视自我在识中。那个识会败坏，他会因此遭遇不幸和灾难。

一〇 诸比丘！你们认为如何？色是常还是无常？

“大德！是无常。”

一一～一四 受……想……行……识是常还是无常？

“大德！是无常。”

一五 “诸比丘！因此在这里……乃至……

一六 如此观察……乃至了知……不再有后有。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.10 Pupphavagga 华品 (SN 22.93-102)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.10.2 Pupphasutta 花 (SN 22.94)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Pupphasuttaṃ

94. Sāvatthinidānaṃ. “Nāhaṃ, bhikkhave, lokena vivadāmi, lokova mayā vivadati. Na, bhikkhave, dhammavādī kenaci lokasmiṃ vivadati. Yaṃ, bhikkhave, natthisammataṃ loke paṇḍitānaṃ, ahampi taṃ ‘natthī’ti vadāmi. Yaṃ, bhikkhave, atthisammataṃ loke paṇḍitānaṃ, ahampi taṃ ‘atthī’ti vadāmi”.

“Kiñca, bhikkhave, natthisammataṃ loke paṇḍitānaṃ, yamahaṃ ‘natthī’ti vadāmi? Rūpaṃ, bhikkhave, niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ natthisammataṃ loke paṇḍitānaṃ; ahampi taṃ ‘natthī’ti vadāmi. Vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ natthisammataṃ loke paṇḍitānaṃ; ahampi taṃ ‘natthī’ti vadāmi. Idaṃ kho, bhikkhave, natthisammataṃ loke paṇḍitānaṃ; ahampi taṃ ‘natthī’ti vadāmi”.

“Kiñca, bhikkhave, atthisammataṃ loke paṇḍitānaṃ, yamahaṃ ‘atthī’ti vadāmi? Rūpaṃ, bhikkhave, aniccaṃ dukkhaṃ vipariṇāmadhammaṃ atthisammataṃ loke paṇḍitānaṃ; ahampi taṃ ‘atthī’ti vadāmi. Vedanā aniccā…pe… viññāṇaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ atthisammataṃ loke paṇḍitānaṃ; ahampi taṃ ‘atthī’ti vadāmi. Idaṃ kho, bhikkhave, atthisammataṃ loke paṇḍitānaṃ; ahampi taṃ ‘atthī’ti vadāmi”.

“Atthi, bhikkhave, loke lokadhammo, taṃ tathāgato abhisambujjhati abhisameti; abhisambujjhitvā abhisametvā taṃ ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti.

“Kiñca, bhikkhave, loke lokadhammo, taṃ tathāgato abhisambujjhati abhisameti, abhisambujjhitvā abhisametvā ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti? Rūpaṃ, bhikkhave, loke lokadhammo taṃ tathāgato abhisambujjhati abhisameti. Abhisambujjhitvā abhisametvā ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti.

“Yo, bhikkhave, tathāgatena evaṃ ācikkhiyamāne desiyamāne paññapiyamāne paṭṭhapiyamāne vivariyamāne vibhajiyamāne uttānīkariyamāne na jānāti na passati tamahaṃ, bhikkhave, bālaṃ puthujjanaṃ andhaṃ acakkhukaṃ ajānantaṃ apassantaṃ kinti karomi! Vedanā, bhikkhave, loke lokadhammo…pe… saññā, bhikkhave… saṅkhārā, bhikkhave… viññāṇaṃ, bhikkhave, loke lokadhammo taṃ tathāgato abhisambujjhati abhisameti. Abhisambujjhitvā abhisametvā ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti.

“Yo, bhikkhave, tathāgatena evaṃ ācikkhiyamāne desiyamāne paññapiyamāne paṭṭhapiyamāne vivariyamāne vibhajiyamāne uttānīkariyamāne na jānāti na passati tamahaṃ, bhikkhave, bālaṃ puthujjanaṃ andhaṃ acakkhukaṃ ajānantaṃ apassantaṃ kinti karomi!

“Seyyathāpi, bhikkhave, uppalaṃ vā padumaṃ vā puṇḍarīkaṃ vā udake jātaṃ udake saṃvaḍḍhaṃ udakā accuggamma ṭhāti [tiṭṭhantaṃ (ka.)] anupalittaṃ udakena; evameva kho, bhikkhave, tathāgato loke jāto loke saṃvaḍḍho lokaṃ abhibhuyya viharati anupalitto lokenā”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［九四］ 第二 花

一～二 [有一次，世尊]住在舍卫城。

三 “诸比丘！我不与世间争论，是世间与我争论。诸比丘！宣说正法的人，不与世间的任何人争论。

四 诸比丘！世间的智者们所不认同存在的，我也说‘不存在’。诸比丘！世间的智者们所认同存在的，我也说‘存在’。

五 诸比丘！世间的智者们所不认同存在的，而我也说‘不存在’的，是什么呢？

六 诸比丘！色是常恒、坚固、不变易之法，这在世间智者们中是不被认同存在的；我也说‘不存在’。

七～九 受……想……行……

一〇 识是常恒、坚固、不变易之法，这在世间智者们中是不被认同存在的；我也说‘不存在’。

一一 诸比丘！这就是世间的智者们所不认同存在的，而我也说‘不存在’的。

一二 诸比丘！世间的智者们所认同存在的，而我也说‘存在’的，是什么呢？

一三 诸比丘！色是无常、苦、变易之法，这在世间智者们中是被认同存在的；我也说‘存在’。

一四～一六 受……乃至……

一七 识是无常、苦、变易之法，这在世间智者们中是被认同存在的；我也说‘存在’。

一八 诸比丘！这就是世间的智者们所认同存在的，而我也说‘存在’的。

一九 诸比丘！世间有世间法，如来对此完全觉悟、完全通达；完全觉悟、完全通达之后，加以说明、教导、宣示、建立、开示、解析、阐明。

二〇 诸比丘！世间有什么世间法，如来对此完全觉悟、完全通达；完全觉悟、完全通达之后，加以说明、教导、宣示、建立、开示、解析、阐明呢？

二一 诸比丘！色是世间的世间法。如来对此完全觉悟、完全通达；完全觉悟、完全通达之后，加以说明、教导、宣示、建立、开示、解析、阐明。诸比丘！对于如来如此说明、教导、宣示、建立、开示、解析、阐明的法，如果有人不知道、不看见，诸比丘！我对这样愚痴、盲目、无眼、无知、无见的凡夫，又能怎样呢！

二二 诸比丘！受是世间的世间法……

二三 诸比丘！想是世间的世间法……

二四 诸比丘！行是世间的世间法……

二五 诸比丘！识是世间的世间法。如来对此完全觉悟、完全通达；完全觉悟、完全通达之后，加以说明、教导、宣示、建立、开示、解析、阐明。诸比丘！对于如来如此说明、教导、宣示、建立、开示、解析、阐明的法，如果有人不知道、不看见，诸比丘！我对这样愚痴、盲目、无眼、无知、无见的凡夫，又能怎样呢！

二六 诸比丘！譬如青莲、红莲或白莲，生在水中，长在水中，（最后）高出水面而挺立，不被水所沾染。

二七 诸比丘！同样地，如来生在世间，长在世间，但已征服世间而住，不被世间所染污。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.3.26 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.10 Pupphavagga 华品 (SN 22.93-102)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.10.3 Pheṇapiṇḍūpamasutta 聚沫喻 (SN 22.95)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Pheṇapiṇḍūpamasuttaṃ

《聚沫喻经》

☆ 五蕴喻（所谓的自我） ➾

① 聚沫喻（色蕴的色相无我）；

② 水泡喻（受蕴的感觉无我）；

③ 阳焰喻（想蕴的观念无我）；

④ 芭蕉喻（行蕴的条件无我）；

⑤ 幻师喻（识蕴的自觉无我）。

☆ 佛世时期印度的季节与月份 ➾

① 热季（ Gimha ，印度月份一月至四月） ☞

相当于公历３月至６、７月；农历２月16日至６月15日。

② 雨季（ Vassa ，印度月份五月至八月） ☞

相当于公历７月至10、11月；农历６月16日至10月15日。

③ 寒季（ Sisira ，印度月份九月至十二月） ☞

相当于公历11月至２、３月；农历10月16日至２月15日。

95. Ekaṃ samayaṃ bhagavā ayujjhāyaṃ [ayojjhāyaṃ (sī. pī.)] viharati gaṅgāya nadiyā tīre.

〈一、说法缘起 ➲〉

那时，世尊住在阿逾陀的恒河边。

Tatra kho bhagavā bhikkhū āmantesi –

在那里，世尊对诸比丘说：

“Seyyathāpi, bhikkhave, ayaṃ gaṅgā nadī mahantaṃ pheṇapiṇḍaṃ āvaheyya.

〈二、五蕴譬喻 ➲〉

［㊀ 聚沫──如色蕴 ➥］

“譬如，诸比丘！这条恒河可能会冲来一大团泡沫。

Tamenaṃ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya.

一个有视力的人看见它，仔细观察它，如理（明智地）审察它。

Tassa taṃ passato nijjhāyato yoniso upaparikkhato

当他看见、仔细观察、如理审察这（泡沫）时──

rittakaññeva khāyeyya,

⑴ 它就显现为空的！

tucchakaññeva khāyeyya,

⑵ 它就显现为虚的！

asārakaññeva khāyeyya.

⑶ 它就显现为无实质的！

Kiñhi siyā, bhikkhave, pheṇapiṇḍe sāro?

诸比丘！泡沫团里怎么会有实质呢？

Evameva kho, bhikkhave, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ…pe… yaṃ dūre santike vā

[Evameva kho, bhikkhave, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā]

同样地，诸比丘！任何色，无论是过去、未来、现在...乃至...或远或近，

taṃ bhikkhu passati nijjhāyati yoniso upaparikkhati.

比丘看见它、仔细观察它、如理审察它。

Tassa taṃ passato nijjhāyato yoniso upaparikkhato

当他看见、仔细观察、如理审察它时──

rittakaññeva khāyati,

⑴ 它就显现为空的！

tucchakaññeva khāyati,

⑵ 它就显现为虚的！

asārakaññeva khāyati.

⑶ 它就显现为无实质的！

Kiñhi siyā, bhikkhave, rūpe sāro?

诸比丘！色里怎么会有实质呢？

Seyyathāpi, bhikkhave, saradasamaye thullaphusitake deve vassante udake udakapubbuḷaṃ [udakabubbuḷaṃ (sī. pī.)] uppajjati ceva nirujjhati ca.

［㊁ 水泡──如受蕴 ➥］

譬如，诸比丘！在秋天（雨季最后一个月），天下大雨时，水中的水泡生起又破灭。

Tamenaṃ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya.

一个有视力的人看见它，仔细观察它，如理（明智地）审察它。

Tassa taṃ passato nijjhāyato yoniso upaparikkhato

当他看见、仔细观察、如理审察这（水泡）时──

rittakaññeva khāyeyya,

⑴ 它就显现为空的！

tucchakaññeva khāyeyya,

⑵ 它就显现为虚的！

asārakaññeva khāyeyya.

⑶ 它就显现为无实质的！

Kiñhi siyā, bhikkhave, udakapubbuḷe sāro?

诸比丘！水泡里怎么会有实质呢？

Evameva kho, bhikkhave, yā kāci vedanā atītānāgatapaccuppannā…pe… yā dūre santike vā

[Evameva kho, bhikkhave, yā kāci vedanā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā]

同样地，诸比丘！任何受，无论是过去、未来、现在...乃至...或远或近，

taṃ bhikkhu passati nijjhāyati yoniso upaparikkhati.

比丘看见它、仔细观察它、如理审察它。

Tassa taṃ passato nijjhāyato yoniso upaparikkhato

当他看见、仔细观察、如理审察它时──

rittakaññeva khāyati,

⑴ 它就显现为空的！

tucchakaññeva khāyati,

⑵ 它就显现为虚的！

asārakaññeva khāyati.

⑶ 它就显现为无实质的！

Kiñhi siyā, bhikkhave, vedanāya sāro?

诸比丘！受里怎么会有实质呢？

Seyyathāpi, bhikkhave, gimhānaṃ pacchime māse ṭhite majjhanhike kāle marīcikā phandati.

［㊂ 阳焰──如想蕴 ➥］

譬如，诸比丘！在热季最后一个月，正午时分，阳焰闪烁不定。

Tamenaṃ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya.

一个有视力的人看见它，仔细观察它，如理（明智地）审察它。

Tassa taṃ passato nijjhāyato yoniso upaparikkhato

当他看见、仔细观察、如理审察这（阳焰）时──

rittakaññeva khāyeyya,

⑴ 它就显现为空的！

tucchakaññeva khāyeyya

⑵ 它就显现为虚的！

…pe…

⑶ 它就显现为无实质的！

kiñhi siyā, bhikkhave, marīcikāya sāro?

诸比丘！阳焰里怎么会有实质呢？

Evameva kho, bhikkhave, yā kāci saññā…pe….

[Evameva kho, bhikkhave, yā kāci saññā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā]

同样地，诸比丘！任何想，无论是过去、未来、现在...乃至...或远或近，

taṃ bhikkhu passati nijjhāyati yoniso upaparikkhati.

比丘看见它、仔细观察它、如理审察它。

Tassa taṃ passato nijjhāyato yoniso upaparikkhato

当他看见、仔细观察、如理审察它时──

rittakaññeva khāyati,

⑴ 它就显现为空的！

tucchakaññeva khāyati,

⑵ 它就显现为虚的！

asārakaññeva khāyati.

⑶ 它就显现为无实质的！

Kiñhi siyā, bhikkhave, saññāya sāro?

诸比丘！想里怎么会有实质呢？

Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī

［㊃ 芭蕉──如行蕴 ➥］

譬如，诸比丘！一个人需要心材、寻找心材、

sārapariyesanaṃ caramāno tiṇhaṃ kuṭhāriṃ [kudhāriṃ (syā. kaṃ. ka.)] ādāya vanaṃ paviseyya.

四处寻求心材，他拿着锐利的斧头进入森林。

So tattha passeyya mahantaṃ kadalikkhandhaṃ ujuṃ navaṃ akukkukajātaṃ [akukkajātaṃ (ka. sī. pī.), akusajātaṃ (ka. sī.), akukkujakajātaṃ (ka.)].

在那里，他看见一棵大芭蕉树的树干，笔直、新长、没有生出核心。

Tamenaṃ mūle chindeyya;

他从根部砍断它；

mūle chetvā agge chindeyya,

砍断根部后，再砍断顶部；

agge chetvā pattavaṭṭiṃ vinibbhujeyya.

砍断顶部后，剥开一层层的叶鞘。

So tassa pattavaṭṭiṃ vinibbhujanto pheggumpi nādhigaccheyya, kuto sāraṃ!

当他剥开叶鞘时，连软木都找不到，更何况心材呢！

Tamenaṃ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya.

一个有视力的人看见它，仔细观察它，如理（明智地）审察它。

Tassa taṃ passato nijjhāyato yoniso upaparikkhato

当他看见、仔细观察、如理审察这（芭蕉树干）时──

rittakaññeva khāyeyya,

⑴ 它就显现为空的！

tucchakaññeva khāyeyya,

⑵ 它就显现为虚的！

asārakaññeva khāyeyya.

⑶ 它就显现为无实质的！

Kiñhi siyā, bhikkhave, kadalikkhandhe sāro?

诸比丘！芭蕉树干里怎么会有实质呢？

Evameva kho, bhikkhave, ye keci saṅkhārā atītānāgatapaccuppannā…pe… ye dūre santike vā

[Evameva kho, bhikkhave, ye keci saṅkhārā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā ye dūre santike vā]

同样地，诸比丘！任何行，无论是过去、未来、现在...乃至...或远或近，

taṃ bhikkhu passati nijjhāyati yoniso upaparikkhati.

比丘看见它、仔细观察它、如理审察它。

Tassa taṃ passato nijjhāyato yoniso upaparikkhato

当他看见、仔细观察、如理审察它时──

rittakaññeva khāyati,

⑴ 它就显现为空的！

tucchakaññeva khāyati,

⑵ 它就显现为虚的！

asārakaññeva khāyati.

⑶ 它就显现为无实质的！

Kiñhi siyā, bhikkhave, saṅkhāresu sāro?

诸比丘！行里怎么会有实质呢？

Seyyathāpi, bhikkhave, māyākāro vā māyākārantevāsī vā catumahāpathe [cātummahāpathe (sī. syā. kaṃ. pī.)] māyaṃ vidaṃseyya.

［㊄ 幻师──如识蕴 ➥］

譬如，诸比丘！一位魔术师或魔术师的徒弟，在十字路口表演幻术。

Tamenaṃ cakkhumā puriso passeyya nijjhāyeyya yoniso upaparikkheyya.

一个有视力的人看见它，仔细观察它，如理（明智地）审察它。

Tassa taṃ passato nijjhāyato yoniso upaparikkhato

当他看见、仔细观察、如理审察这（幻术）时──

rittakaññeva khāyeyya,

⑴ 它就显现为空的！

tucchakaññeva khāyeyya,

⑵ 它就显现为虚的！

asārakaññeva khāyeyya.

⑶ 它就显现为无实质的！

Kiñhi siyā, bhikkhave, māyāya sāro?

诸比丘！幻术里怎么会有实质呢？

Evameva kho, bhikkhave, yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ…pe… yaṃ dūre santike vā,

[Evameva kho, bhikkhave, yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā,]

同样地，诸比丘！任何识，无论是过去、未来、现在...乃至...或远或近，

taṃ bhikkhu passati nijjhāyati yoniso upaparikkhati.

比丘看见它、仔细观察它、如理审察它。

Tassa taṃ passato nijjhāyato yoniso upaparikkhato

当他看见、仔细观察、如理审察它时──

rittakaññeva khāyati,

⑴ 它就显现为空的！

tucchakaññeva khāyati,

⑵ 它就显现为虚的！

asārakaññeva khāyati.

⑶ 它就显现为无实质的！

Kiñhi siyā, bhikkhave, viññāṇe sāro?

诸比丘！识里怎么会有实质呢？

Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi… saññāyapi… saṅkhāresupi … viññāṇasmimpi nibbindati.

〈三、五蕴无我 ➲〉

诸比丘！多闻的圣弟子这样观察时，就会厌离色，厌离受，厌离想，厌离行，厌离识。

Nibbindaṃ virajjati;

⑴ 由于厌离而离贪；

virāgā vimuccati.

⑵ 由于离贪而解脱；

Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti

⑶ 在解脱中生起‘已解脱’的智慧。

…pe… nāparaṃ itthattāyāti pajānāti”.

[‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāti”.]

他了知：‘生已尽，梵行已立，所作已办，不再有后有。’”

Idamavoca bhagavā.

世尊说了这番话。

Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

〈四、偈语总结 ➲〉

善逝说了这些之后，导师接着进一步说了这些偈颂：

“Pheṇapiṇḍūpamaṃ rūpaṃ,

﹙➊ 五蕴譬喻 ☙﹚

“色如聚沫（色蕴比喻像一团泡沫）；

vedanā bubbuḷūpamā [bubbulūpamā (sī.), pubbuḷopamā (ka.)];

受如水泡（受蕴比喻像颗大水泡）；

Marīcikūpamā saññā,

想如阳焰（想蕴比喻像海市蜃楼）；

saṅkhārā kadalūpamā;

行如芭蕉（行蕴比喻像芭蕉树干）；

Māyūpamañca viññāṇaṃ,

识譬如幻术（识蕴比喻像魔术表演）。

desitādiccabandhunā.

﹙➋ 正念内观 ☙﹚

太阳之裔说（被太阳族的世尊宣说过）：

Yathā yathā nijjhāyati,

‘如何仔细观（如何仔细地观察），

yoniso upaparikkhati;

如理去审察（准确地内观全身上下）；

Rittakaṃ tucchakaṃ hoti,

即显空且虚（虚伪的色身变成空无），

yo naṃ passati yoniso.

若人如理见（任何人都能明智看见）。’

Imañca kāyaṃ ārabbha,

﹙➌ 观身无常 ☙﹚

对于此色身（另外关于无常的色身），

bhūripaññena desitaṃ;

广慧者所说（依照全面佛慧所弘法）：

Pahānaṃ tiṇṇaṃ dhammānaṃ,

‘若离此三法（如放弃三种生命现象），

rūpaṃ passatha [passetha (sī.)] chaḍḍitaṃ.

当见色被弃（看色身像垃圾被丢弃）──

Āyu usmā ca viññāṇaṃ,

﹙➍ 观受是苦 ☙﹚

寿、暖以及识（寿行和体温以及识神），

yadā kāyaṃ jahantimaṃ;

何时离此身（当去除身上三种现象）；

Apaviddho [apaviṭṭho (syā. kaṃ.)] tadā seti,

彼时即躺卧（那时像木头丢在地上），

parabhattaṃ acetanaṃ.

无意识食弃（不再吃饭没有感觉了）！’

Etādisāyaṃ santāno,

﹙➎ 观法无我 ☙﹚

此乃如是续（不断地轮回生死就像）──

māyāyaṃ bālalāpinī;

愚人所乐幻（无聊时所说荒唐把戏）！

Vadhako esa akkhāto,

此蕴是杀手（它被称为杀手）──

sāro ettha na vijjati.

此处无实质（怎发现真善美的价值）？

Evaṃ khandhe avekkheyya,

﹙➏ 昼夜正知 ☙﹚

‘如是观诸蕴（依照五蕴喻内观身心），

bhikkhu āraddhavīriyo;

比丘勤精进（佛子开始了精进禅修）；

Divā vā yadi vā rattiṃ,

无论昼与夜（用功不分白天和夜晚），

sampajāno paṭissato.

正知且具念（内观正知而心念相系）……。’

Jaheyya sabbasaṃyogaṃ,

﹙➐ 圆满梵行 ☙﹚

断一切系缚（必须让所有桎梏舍断），

kareyya saraṇattano;

自作己归依（应该作自己的归依处）！

Careyyādittasīsova,

如头燃急行（禅修应该像燃眉之急），

patthayaṃ accutaṃ padan”ti.

希求不动境（从此走完不死的道迹）。”

tatiyaṃ;

聚沫喻经 ～华品‧第三经终

～《蕴相应‧华品‧Pheṇapiṇḍūpamasutta 聚沫喻经》(SN 22.95)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.10 Pupphavagga 华品 (SN 22.93-102)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.10.4 Gomayapiṇḍasutta 粪抟 (SN 22.96)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Gomayapiṇḍasuttaṃ

96. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “atthi nu kho, bhante, kiñci rūpaṃ yaṃ rūpaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassati? Atthi nu kho, bhante, kāci vedanā yā vedanā niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassati? Atthi nu kho, bhante, kāci saññā yā saññā…pe… atthi nu kho, bhante, keci saṅkhārā ye saṅkhārā niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassanti? Atthi nu kho, bhante, kiñci viññāṇaṃ, yaṃ viññāṇaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassatī”ti? “Natthi kho, bhikkhu, kiñci rūpaṃ, yaṃ rūpaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassati. Natthi kho, bhikkhu, kāci vedanā… kāci saññā… keci saṅkhārā… kiñci viññāṇaṃ, yaṃ viññāṇaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassatī”ti.

Atha kho bhagavā parittaṃ gomayapiṇḍaṃ pāṇinā gahetvā taṃ bhikkhuṃ etadavoca – “ettakopi kho, bhikkhu, attabhāvapaṭilābho natthi nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ tatheva ṭhassati. Ettako cepi, bhikkhu, attabhāvapaṭilābho abhavissa nicco dhuvo sassato avipariṇāmadhammo, nayidaṃ brahmacariyavāso paññāyetha sammā dukkhakkhayāya. Yasmā ca kho, bhikkhu, ettakopi attabhāvapaṭilābho natthi nicco dhuvo sassato avipariṇāmadhammo, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya.

“Bhūtapubbāhaṃ, bhikkhu, rājā ahosiṃ khattiyo muddhāvasitto. Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītinagarasahassāni ahesuṃ kusāvatī rājadhānippamukhāni. Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītipāsādasahassāni ahesuṃ dhammapāsādappamukhāni. Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītikūṭāgārasahassāni ahesuṃ mahābyūhakūṭāgārappamukhāni [mahāviyūhakūṭāgārappamukhāni (dī. ni. 2.263)]. Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītipallaṅkasahassāni ahesuṃ dantamayāni sāramayāni sovaṇṇamayāni goṇakatthatāni paṭikatthatāni paṭalikatthatāni kadalimigapavarapaccattharaṇāni [kādalimigapavarapaccattharaṇāni (sī.)] sauttaracchadāni ubhatolohitakūpadhānāni. Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītināgasahassāni ahesuṃ sovaṇṇālaṅkārāni sovaṇṇaddhajāni hemajālapaṭicchannāni uposathanāgarājappamukhāni. Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītiassasahassāni ahesuṃ sovaṇṇālaṅkārāni sovaṇṇaddhajāni hemajālapaṭicchannāni valāhakaassarājappamukhāni. Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītirathasahassāni ahesuṃ sovaṇṇālaṅkārāni sovaṇṇaddhajāni hemajālapaṭicchannāni vejayantarathappamukhāni. Tassa mayhaṃ, bhikkhu, rañño sato khattiyassa muddhāvasittassa caturāsītimaṇisahassāni ahesuṃ maṇiratanappamukhāni. Tassa mayhaṃ, bhikkhu…pe… caturāsītiitthisahassāni ahesuṃ subhaddādevippamukhāni. Tassa mayhaṃ, bhikkhu…pe… caturāsītikhattiyasahassāni ahesuṃ anuyantāni pariṇāyakaratanappamukhāni. Tassa mayhaṃ, bhikkhu…pe… caturāsītidhenusahassāni ahesuṃ dukūlasandanāni kaṃsūpadhāraṇāni. Tassa mayhaṃ, bhikkhu…pe… caturāsītivatthakoṭisahassāni ahesuṃ khomasukhumāni koseyyasukhumāni kambalasukhumāni kappāsikasukhumāni. Tassa mayhaṃ, bhikkhu…pe… caturāsītithālipākasahassāni ahesuṃ; sāyaṃ pātaṃ bhattābhihāro abhihariyittha.

“Tesaṃ kho pana, bhikkhu, caturāsītiyā nagarasahassānaṃ ekaññeva taṃ nagaraṃ hoti yamahaṃ tena samayena ajjhāvasāmi – kusāvatī rājadhānī. Tesaṃ kho pana, bhikkhu, caturāsītiyā pāsādasahassānaṃ ekoyeva so pāsādo hoti yamahaṃ tena samayena ajjhāvasāmi – dhammo pāsādo. Tesaṃ kho pana, bhikkhu, caturāsītiyā kūṭāgārasahassānaṃ ekaññeva taṃ kūṭāgāraṃ hoti yamahaṃ tena samayena ajjhāvasāmi – mahābyūhaṃ kūṭāgāraṃ. Tesaṃ kho pana, bhikkhu, caturāsītiyā pallaṅkasahassānaṃ ekoyeva so pallaṅko hoti yamahaṃ tena samayena paribhuñjāmi – dantamayo vā sāramayo vā sovaṇṇamayo vā rūpiyamayo vā. Tesaṃ kho pana, bhikkhu, caturāsītiyā nāgasahassānaṃ ekoyeva so nāgo hoti yamahaṃ tena samayena abhiruhāmi – uposatho nāgarājā. Tesaṃ kho pana, bhikkhu, caturāsītiyā assasahassānaṃ ekoyeva so asso hoti yamahaṃ tena samayena abhiruhāmi – valāhako assarājā. Tesaṃ kho pana, bhikkhu, caturāsītiyā rathasahassānaṃ ekoyeva so ratho hoti yamahaṃ tena samayena abhiruhāmi – vejayanto ratho. Tesaṃ kho pana, bhikkhu, caturāsītiyā itthisahassānaṃ ekāyeva sā itthī hoti yā maṃ tena samayena paccupaṭṭhāti – khattiyānī vā velāmikā vā. Tesaṃ kho pana, bhikkhu, caturāsītiyā vatthakoṭisahassānaṃ ekaññeva taṃ vatthayugaṃ hoti yamahaṃ tena samayena paridahāmi – khomasukhumaṃ vā koseyyasukhumaṃ vā kambalasukhumaṃ vā kappāsikasukhumaṃ vā. Tesaṃ kho pana, bhikkhu, caturāsītiyā thālipākasahassānaṃ ekoyeva so thālipāko hoti yato nāḷikodanaparamaṃ bhuñjāmi tadupiyañca sūpeyyaṃ [sūpabyañjanaṃ (syā. kaṃ.)]. Iti kho, bhikkhu, sabbe te saṅkhārā atītā niruddhā vipariṇatā. Evaṃ aniccā kho, bhikkhu, saṅkhārā. Evaṃ addhuvā kho, bhikkhu, saṅkhārā. Evaṃ anassāsikā kho, bhikkhu, saṅkhārā. Yāvañcidaṃ, bhikkhu, alameva sabbasaṅkhāresu nibbindituṃ, alaṃ virajjituṃ, alaṃ vimuccitun”ti. Catutthaṃ.

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［九六］ 第四 牛粪

一～二 [有一次，世尊]住在舍卫城。那时，有一位比丘...坐着。

三 坐在一边的那个比丘对世尊说：

四 “大德！是否有任何色，是常恒、坚固、不变易之法，能恒久保持其本来状态呢？

五 大德！是否有任何受，是常恒、坚固、不变易之法，能恒久保持其本来状态呢？

六 大德！是否有任何想是……乃至……

七 大德！是否有任何行，是常恒、坚固、不变易之法，能恒久保持其本来状态呢？

八 大德！是否有任何识，是常恒、坚固、不变易之法，能恒久保持其本来状态呢？”

九 “比丘！没有任何色，是常恒、坚固、不变易之法，能恒久保持其本来状态。

一〇～一三 比丘！没有任何受……想……行……识，是常恒、坚固、不变易之法，能恒久保持其本来状态。”

一四 这时，世尊用手拿起一小块牛粪，对那位比丘说：

一五 “比丘！即使是像这么小的一个自体（生命）的获得，都不是常恒、坚固、不变易之法，不能恒久保持其本来状态。

一六 比丘！如果哪怕有这么小的一个自体（生命）的获得是常恒、坚固、不变易之法，那么就不可能宣说为了完全灭尽苦而修习梵行。比丘！正因为连这么小的一个自体（生命）的获得都不是常恒、坚固、不变易之法，所以才可能宣说为了完全灭尽苦而修习梵行。

一七 比丘！很久以前，我曾是一位刹帝利灌顶王。比丘！当我作为刹帝利灌顶王时，拥有八万四千座城市，其中以拘舍婆提城为首都。

一八 比丘！当我作为刹帝利灌顶王时，拥有八万四千座宫殿，其中以正法殿（达摩殿）为主殿。

一九 比丘！当我作为刹帝利灌顶王时，拥有八万四千座楼阁，其中以大庄严阁（摩诃毗由诃阁）为主阁。

二〇 比丘！当我作为刹帝利灌顶王时，拥有八万四千张床座：象牙制的、硬木制的、黄金制的；铺着长毛绒毯、白羊毛毯、绣花毛毯、上等的羚羊皮毯，上方有顶盖，两端有红色的靠枕。

二一 比丘！当我作为刹帝利灌顶王时，拥有八万四千头大象，配有黄金饰物、黄金旗帜，覆盖着金丝网，其中以布萨象王为首。

二二 比丘！当我作为刹帝利灌顶王时，拥有八万四千匹骏马，配有黄金饰物、黄金旗帜，覆盖着金丝网，其中以云马王（婆罗诃马王）为首。

二三 比丘！当我作为刹帝利灌顶王时，拥有八万四千辆车，配有黄金饰物、黄金旗帜，覆盖着金丝网，其中以胜利车（毗阇延多车）为首。

二四 比丘！当我作为刹帝利灌顶王时，拥有八万四千颗宝珠，其中以摩尼宝珠为首。

二五 比丘！我……乃至……拥有八万四千位夫人，其中以须跋陀王妃为首。

二六 比丘！我……乃至……拥有八万四千位刹帝利随从，其中以主兵臣宝为首。

二七 比丘！我……乃至……拥有八万四千头乳牛，系着细布绳，配有青铜奶桶。

二八 比丘！我……乃至……拥有八万四千俱胝套衣服：精细的亚麻衣、精细的丝绸衣、精细的毛织衣、精细的棉布衣。

二九 比丘！我……乃至……拥有八万四千锅煮好的食物，早晚都有食物送来。

三〇 再者，比丘！在那八万四千座城市中，我当时只住在一座城市，那就是拘舍婆提首都。

三一 比丘！在那八万四千座宫殿中，我当时只住在一座宫殿，那就是正法殿。

三二 比丘！在那八万四千座楼阁中，我当时只住在一座楼阁，那就是大庄严阁。

三三 比丘！在那八万四千张床座中，我当时只使用一张：或是象牙制的，或是硬木制的，或是黄金制的，或是白银制的。

三四 比丘！在那八万四千头大象中，我当时只骑一头，那就是布萨象王。

三五 比丘！在那八万四千匹骏马中，我当时只骑一匹，那就是云马王。

三六 比丘！在那八万四千辆车中，我当时只乘坐一辆，那就是胜利车。

三七 比丘！在那八万四千位夫人中，当时只有一位侍奉我：或是刹帝利女，或是韦兰弥迦女。

三八 比丘！在那八万四千俱胝套衣服中，我当时只穿一套：或是精细的亚麻衣，或是精细的丝绸衣，或是精细的毛织衣，或是精细的棉布衣。

三九 比丘！在那八万四千锅煮好的食物中，我只从一锅中取食，最多一那厘（约半升）的米饭，以及与之相配的咖喱（或汤菜）。

四〇 比丘！所有那些（过去的）行都已过去、已息灭、已变易。

四一 比丘！行就是如此无常。比丘！行就是如此不稳固。比丘！行就是如此不可靠。

四二 比丘！这足以让人对一切行感到厌离、离贪、解脱！”

☸.....................................................................

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.10 Pupphavagga 华品 (SN 22.93-102)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.10.5 Nakhasikhāsutta 指尖 (SN 22.97)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Nakhasikhāsuttaṃ

97. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “atthi nu kho, bhante, kiñci rūpaṃ yaṃ rūpaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassati? Atthi nu kho, bhante, kāci vedanā yā vedanā niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassati? Atthi nu kho, bhante, kāci saññā…pe… keci saṅkhārā, ye saṅkhārā niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassanti? Atthi nu kho, bhante, kiñci viññāṇaṃ, yaṃ viññāṇaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassatī”ti? “Natthi kho, bhikkhu, kiñci rūpaṃ, yaṃ rūpaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassati. Natthi kho, bhikkhu, kāci vedanā… kāci saññā… keci saṅkhārā…pe… kiñci viññāṇaṃ, yaṃ viññāṇaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassatī”ti.

Atha kho bhagavā parittaṃ nakhasikhāyaṃ paṃsuṃ āropetvā taṃ bhikkhuṃ etadavoca – “ettakampi kho, bhikkhu, rūpaṃ natthi niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassati. Ettakaṃ cepi, bhikkhu, rūpaṃ abhavissa niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ, nayidaṃ brahmacariyavāso paññāyetha sammā dukkhakkhayāya. Yasmā ca kho, bhikkhu, ettakampi rūpaṃ natthi niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya”.

“Ettakāpi kho, bhikkhu, vedanā natthi niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassati. Ettakā cepi, bhikkhu, vedanā abhavissa niccā dhuvā sassatā avipariṇāmadhammā, na yidaṃ brahmacariyavāso paññāyetha sammā dukkhakkhayāya. Yasmā ca kho, bhikkhu, ettakāpi vedanā natthi niccā dhuvā sassatā avipariṇāmadhammā, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya.

“Ettakāpi kho, bhikkhu, saññā natthi…pe… ettakāpi kho, bhikkhu, saṅkhārā natthi niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṃ tatheva ṭhassanti. Ettakā cepi, bhikkhu, saṅkhārā abhavissaṃsu niccā dhuvā sassatā avipariṇāmadhammā, na yidaṃ brahmacariyavāso paññāyetha sammā dukkhakkhayāya. Yasmā ca kho, bhikkhu, ettakāpi saṅkhārā natthi niccā dhuvā sassatā avipariṇāmadhammā, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya.

“Ettakampi kho, bhikkhu, viññāṇaṃ natthi niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassati. Ettakampi kho, bhikkhu, viññāṇaṃ abhavissa niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ, na yidaṃ brahmacariyavāso paññāyetha sammā dukkhakkhayāya. Yasmā ca kho, bhikkhu, ettakampi viññāṇaṃ natthi niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya.

“Taṃ kiṃ maññasi, bhikkhu, rūpaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”. “Vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ bhante”…pe… “tasmātiha…pe… evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī”ti. Pañcamaṃ.

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［九七］ 第五 指尖

一～二 [有一次，世尊]住在舍卫城。

三 坐在一边的那个比丘对世尊说：

四 “大德！是否有任何色，是常恒、坚固、不变易之法，能恒久保持其本来状态呢？

五 大德！是否有任何受……乃至……

六 大德！是否有任何想……乃至……

七 大德！是否有任何行……乃至……

八 大德！是否有任何识，是常恒、坚固、不变易之法，能恒久保持其本来状态呢？”

九 “比丘！没有任何色，是常恒、坚固、不变易之法，能恒久保持其本来状态。

一〇～一三 比丘！没有任何受……想……行……识，是常恒、坚固、不变易之法，能恒久保持其本来状态。

一四 这时，世尊用指甲尖沾起少许尘土，对那位比丘说：

一五 比丘！即使是像这么少的一点色，都不是常恒、坚固、不变易之法，不能恒久保持其本来状态。

比丘！如果哪怕有这么少的一点色是常恒、坚固、不变易之法，那么就不可能宣说为了完全灭尽苦而修习梵行。

比丘！正因为连这么少的一点色都不是常恒、坚固、不变易之法，所以才可能宣说为了完全灭尽苦而修习梵行。

一六 比丘！即使是像这么少的一点受，都不是常恒、坚固、不变易之法，不能恒久保持其本来状态。

比丘！如果哪怕有这么少的一点受是常恒、坚固、不变易之法，那么就不可能宣说为了完全灭尽苦而修习梵行。

比丘！正因为连这么少的一点受都不是常恒、坚固、不变易之法，所以才可能宣说为了完全灭尽苦而修习梵行。

一七 比丘！即使是像这么少的一点想……乃至……

一八 比丘！即使是像这么少的一点行，都不是常恒、坚固、不变易之法，不能恒久保持其本来状态。

比丘！如果哪怕有这么少的一点行是常恒、坚固、不变易之法，那么就不可能宣说为了完全灭尽苦而修习梵行。

比丘！正因为连这么少的一点行都不是常恒、坚固、不变易之法，所以才可能宣说为了完全灭尽苦而修习梵行。

一九 比丘！即使是像这么少的一点识，都不是常恒、坚固、不变易之法，不能恒久保持其本来状态。

比丘！如果哪怕有这么少的一点识是常恒、坚固、不变易之法，那么就不可能宣说为了完全灭尽苦而修习梵行。

比丘！正因为连这么少的一点识都不是常恒、坚固、不变易之法，所以才可能宣说为了完全灭尽苦而修习梵行。

二〇 比丘！你认为如何？色是常还是无常？”

“大德！是无常。”

“受……想……行……识是常还是无常？”

“大德！是无常。”

二一 “比丘！因此在这里……乃至……

二二 如此观察……乃至了知……不再有后有。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.10 Pupphavagga 华品 (SN 22.93-102)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.10.6 Suddhikasutta 无杂 (SN 22.98)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Suddhikasuttaṃ

98. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “atthi nu kho, bhante, kiñci rūpaṃ, yaṃ rūpaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassati? Atthi nu kho, bhante, kāci vedanā…pe… kāci saññā… keci saṅkhārā… kiñci viññāṇaṃ, yaṃ viññāṇaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassatī”ti? “Natthi kho, bhikkhu, kiñci rūpaṃ yaṃ rūpaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassati. Natthi kho, bhikkhu, kāci vedanā… kāci saññā… keci saṅkhārā… kiñci viññāṇaṃ, yaṃ viññāṇaṃ niccaṃ dhuvaṃ sassataṃ avipariṇāmadhammaṃ sassatisamaṃ tatheva ṭhassatī”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［九八］ 第六 清净

一～二 ［这时，世尊］住在舍卫城。

三 坐在一边的那个比丘对世尊说：

四 “大德！有没有少许色是常、恒、不变易法，能像永恒那样常住不变呢？

五～八 大德！有没有少许受……想……行……识是常、恒、永住、不变易法，能像永恒那样常住不变呢？”

九 “比丘！没有任何色是常、恒、永住、不变易法，能像永恒那样常住不变。

一〇～一三 比丘！没有任何受……想……行……识是常、恒、永住、不变易法，能像永恒那样常住不变。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.10 Pupphavagga 华品 (SN 22.93-102)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.10.7 Gaddulabaddhasutta 绳系 (SN 22.99)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Gaddulabaddhasuttaṃ

99. Sāvatthinidānaṃ. “Anamataggoyaṃ, bhikkhave, saṃsāro. Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ. Hoti so, bhikkhave, samayo yaṃ mahāsamuddo ussussati visussati na bhavati; na tvevāhaṃ, bhikkhave, avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ dukkhassa antakiriyaṃ vadāmi. Hoti so, bhikkhave, samayo yaṃ sineru pabbatarājā ḍayhati vinassati na bhavati; na tvevāhaṃ, bhikkhave, avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ dukkhassa antakiriyaṃ vadāmi. Hoti so, bhikkhave, samayo yaṃ mahāpathavī ḍayhati vinassati na bhavati; na tvevāhaṃ, bhikkhave, avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ dukkhassa antakiriyaṃ vadāmi”.

“Seyyathāpi, bhikkhave, sā gaddulabaddho [gaddūlabandho (syā. kaṃ.)] daḷhe khīle vā thambhe vā upanibaddho tameva khīlaṃ vā thambhaṃ vā anuparidhāvati anuparivattati; evameva kho, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī…pe… sappurisadhamme avinīto rūpaṃ attato samanupassati…pe… vedanaṃ attato samanupassati… saññaṃ attato samanupassati… saṅkhāre attato samanupassati… viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ; attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ. So rūpaññeva anuparidhāvati anuparivattati, vedanaññeva…pe… saññaññeva… saṅkhāreyeva… viññāṇaññeva anuparidhāvati anuparivattati. So rūpaṃ anuparidhāvaṃ anuparivattaṃ, vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ anuparidhāvaṃ anuparivattaṃ, na parimuccati rūpamhā, na parimuccati vedanāya, na parimuccati saññāya, na parimuccati saṅkhārehi, na parimuccati viññāṇamhā, na parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. ‘Na parimuccati dukkhasmā’ti vadāmi”.

“Sutavā ca kho, bhikkhave, ariyasāvako ariyānaṃ dassāvī…pe… sappurisadhamme suvinīto, na rūpaṃ attato samanupassati…pe… na vedanaṃ… na saññaṃ… na saṅkhāre… na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ; na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ. So rūpaṃ nānuparidhāvati nānuparivattati, vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ nānuparidhāvati nānuparivattati. So rūpaṃ ananuparidhāvaṃ ananuparivattaṃ, vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ ananuparidhāvaṃ ananuparivattaṃ; parimuccati rūpamhā, parimuccati vedanāya, parimuccati saññāya, parimuccati saṅkhārehi, parimuccati viññāṇamhā, parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. ‘Parimuccati dukkhasmā’ti vadāmī”ti. Sattamaṃ.

☸---------------------------------------------------------------------

［九九］ 第七 系绳（一）

一～二 ［这时，世尊］住在舍卫城。

三 “诸比丘！轮回没有开端，众生被无明覆盖，被渴爱束缚，（在此中）疾走、轮回，不知其起点。

四 诸比丘！有这样的时候，大海会干涸、枯竭、消失；但我，诸比丘，不说被无明覆盖、被渴爱束缚、疾走、轮回的众生有苦的终结。

五 诸比丘！有这样的时候，须弥山王会燃烧、毁灭、消失；但我，诸比丘，不说被无明覆盖、被渴爱束缚、疾走、轮回的众生有苦的终结。

六 诸比丘！有这样的时候，大地会燃烧、毁灭、消失；但我，诸比丘，不说被无明覆盖、被渴爱束缚、疾走、轮回的众生有苦的终结。

七 诸比丘！譬如一只被皮带系着的狗，被牢固地绑在桩或柱子上，它就绕着那桩或柱子不断地跑动、旋转；同样地，诸比丘！未听闻（圣法）的凡夫，不曾见圣者……略……不熟习善人法的人，视色为我……略……视受……想……行……识为我，或（视）我拥有识，或（视）识在我中，或（视）我在识中。他就绕着色不断地跑动、旋转，绕着受……想……行……识不断地跑动、旋转。他绕着色跑动、旋转，绕着受……想……行……识跑动、旋转，就不能解脱色，不能解脱受，不能解脱想，不能解脱行，不能解脱识，不能解脱生、老、死、愁、悲、苦、忧、恼。我说他‘不能解脱苦’。

八 而听闻（圣法）的圣弟子，诸比丘！曾见圣者……略……熟习善人法的人，不视色为我……略……不受……不想……不行……不视识为我；不（视）我拥有识，不（视）识在我中，不（视）我在识中。他不绕着色跑动、旋转，不受……不想……不行……不绕着识跑动、旋转。他不绕着色、不旋转，［不绕受……想……行……识不旋转］，（因此）解脱色，解脱受，解脱想，解脱行，解脱识，解脱生、老、死、愁、悲、苦、忧、恼。我说他‘解脱苦’。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.10 Pupphavagga 华品 (SN 22.93-102)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.10.8 Dutiyagaddulabaddhasutta 绳系二 (SN 22.100)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Dutiyagaddulabaddhasuttaṃ

100. Sāvatthinidānaṃ. “Anamataggoyaṃ, bhikkhave, saṃsāro. Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ. Seyyathāpi, bhikkhave, sā gaddulabaddho daḷhe khīle vā thambhe vā upanibaddho. So gacchati cepi tameva khīlaṃ vā thambhaṃ vā upagacchati; tiṭṭhati cepi tameva khīlaṃ vā thambhaṃ vā upatiṭṭhati; nisīdati cepi tameva khīlaṃ vā thambhaṃ vā upanisīdati; nipajjati cepi tameva khīlaṃ vā thambhaṃ vā upanipajjati. Evameva kho, bhikkhave, assutavā puthujjano rūpaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati. Vedanaṃ… saññāṃ… saṅkhāre… viññāṇaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati. So gacchati cepi ime pañcupādānakkhandhe upagacchati; tiṭṭhati cepi ime pañcupādānakkhandhe upatiṭṭhati; nisīdati cepi ime pañcupādānakkhandhe upanisīdati; nipajjati cepi ime pañcupādānakkhandhe upanipajjati. Tasmātiha, bhikkhave, abhikkhaṇaṃ sakaṃ cittaṃ paccavekkhitabbaṃ – ‘dīgharattamidaṃ cittaṃ saṃkiliṭṭhaṃ rāgena dosena mohenā’ti. Cittasaṃkilesā, bhikkhave, sattā saṃkilissanti; cittavodānā sattā visujjhanti.

“Diṭṭhaṃ vo, bhikkhave, caraṇaṃ nāma cittan”ti? “Evaṃ, bhante”. “Tampi kho, bhikkhave, caraṇaṃ nāma cittaṃ citteneva cittitaṃ. Tenapi kho, bhikkhave, caraṇena cittena cittaññeva cittataraṃ. Tasmātiha, bhikkhave, abhikkhaṇaṃ sakaṃ cittaṃ paccavekkhitabbaṃ – ‘dīgharattamidaṃ cittaṃ saṃkiliṭṭhaṃ rāgena dosena mohenā’ti. Cittasaṃkilesā, bhikkhave, sattā saṃkilissanti; cittavodānā sattā visujjhanti.

“Nāhaṃ, bhikkhave, aññaṃ ekanikāyampi samanupassāmi evaṃ cittaṃ. Yathayidaṃ, bhikkhave, tiracchānagatā pāṇā, tepi kho, bhikkhave, tiracchānagatā pāṇā citteneva cittitā, tehipi kho, bhikkhave, tiracchānagatehi pāṇehi cittaññeva cittataraṃ. Tasmātiha, bhikkhave, abhikkhaṇaṃ sakaṃ cittaṃ paccavekkhitabbaṃ – ‘dīgharattamidaṃ cittaṃ saṃkiliṭṭhaṃ rāgena dosena mohenā’ti. Cittasaṃkilesā, bhikkhave, sattā saṃkilissanti; cittavodānā sattā visujjhanti.

“Seyyathāpi, bhikkhave, rajako vā cittakārako vā rajanāya vā lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya [mañjeṭṭhāya (sī. syā. kaṃ.), mañjeṭṭhiyā (pī.)] vā suparimaṭṭhe phalake vā bhittiyā vā dussapaṭṭe vā itthirūpaṃ vā purisarūpaṃ vā abhinimmineyya sabbaṅgapaccaṅgiṃ; evameva kho, bhikkhave, assutavā puthujjano rūpaññeva abhinibbattento abhinibbatteti, vedanaññeva…pe… saññaññeva… saṅkhāre yeva… viññāṇaññeva abhinibbattento abhinibbatteti. Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”. “Vedanā… saññā… saṅkhārā… viññāṇaṃ…pe… “tasmātiha, bhikkhave, evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［一〇〇］ 第八 系绳（二）

一～二 ［这时，世尊］住在舍卫城。

三 “诸比丘！轮回没有开端，众生被无明覆盖，被渴爱束缚，（在此中）疾走、轮回，不知其起点。

四 诸比丘！譬如一只被皮带系着的狗，被牢固地绑在桩或柱子上。它行走时，也是走向那桩或柱子；站立时，也是在那桩或柱子旁站立；坐下时，也是在那桩或柱子旁坐下；躺卧时，也是在那桩或柱子旁躺卧。

五 同样地，诸比丘！未听闻（圣法）的凡夫，视色为：‘这是我的，我是这个，这是我的我。’视受……视想……视行……视识为：‘这是我的，我是这个，这是我的我。’他行走时，也是走向这五取蕴；站立时，也是在这五取蕴旁站立；坐下时，也是在这五取蕴旁坐下；躺卧时，也是在这五取蕴旁躺卧。

六 因此，诸比丘！应当经常审查自己的心：‘这心长久以来被贪、嗔、痴所污染。’诸比丘！因为心受污染，众生才受污染；因为心清净，众生才清净。

七 “诸比丘！你们见过名为‘行’的图画吗？”

“是的，大德。”

“诸比丘！那名为‘行’的图画也是由心所绘制的。但诸比丘！心比那‘行’的图画更加多彩。

八 因此，诸比丘！应当经常审查自己的心：‘这心长久以来被贪、嗔、痴所污染。’诸比丘！因为心受污染，众生才受污染；因为心清净，众生才清净。

九 诸比丘！我不见任何一个部类像畜生（道）的（生命形态）这样多样化。诸比丘！那些畜生（道）的（生命形态）也是由心所绘制的。但诸比丘！心比那些畜生（道）的（生命形态）更加多样化。

一〇 因此，诸比丘！应当经常审查自己的心。‘这心长久以来被贪、嗔、痴所污染。’诸比丘！因为心受污染，众生才受污染；因为心清净，众生才清净。

一一 诸比丘！譬如染匠或画师，用染料、虫胶、姜黄、靛蓝或茜草，在磨光的木板、墙壁或布片上，创作出形态完备、具有所有大小肢节的女人或男人的形像；同样地，诸比丘！未听闻（圣法）的凡夫，不断产生色，不断产生受……想……行……不断产生识。

一二 “诸比丘！你们认为如何？色是常还是无常？”

“无常，大德。”

受……想……行……识……略……

一三～一四 “因此，诸比丘！如是观者……略……了知……不再有未来生命。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.10 Pupphavagga 华品 (SN 22.93-102)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.10.9 Vāsijaṭasutta 斧柄 (SN 22.101)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Vāsijaṭasuttaṃ

101. Sāvatthinidānaṃ. “Jānato ahaṃ, bhikkhave, passato āsavānaṃ khayaṃ vadāmi, no ajānato no apassato. Kiñca, bhikkhave, jānato kiṃ passato āsavānaṃ khayo hoti? ‘Iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā… iti saññā… iti saṅkhārā… iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti – evaṃ kho, bhikkhave, jānato evaṃ passato āsavānaṃ khayo hoti”.

“Bhāvanānuyogaṃ ananuyuttassa, bhikkhave, bhikkhuno viharato kiñcāpi evaṃ icchā uppajjeyya – ‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, atha khvassa neva anupādāya āsavehi cittaṃ vimuccati. Taṃ kissa hetu? ‘Abhāvitattā’ tissa vacanīyaṃ. Kissa abhāvitattā? Abhāvitattā catunnaṃ satipaṭṭhānānaṃ, abhāvitattā catunnaṃ sammappadhānānaṃ, abhāvitattā catunnaṃ iddhipādānaṃ, abhāvitattā pañcannaṃ indriyānaṃ, abhāvitattā pañcannaṃ balānaṃ, abhāvitattā sattannaṃ bojjhaṅgānaṃ, abhāvitattā ariyassa aṭṭhaṅgikassa maggassa.

“Seyyathāpi, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā. Tānassu kukkuṭiyā na sammā adhisayitāni, na sammā pariseditāni, na sammā paribhāvitāni. Kiñcāpi tassā kukkuṭiyā evaṃ icchā uppajjeyya – ‘aho, vata me kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyyun’ti, atha kho abhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjituṃ. Taṃ kissa hetu? Tathā hi pana, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā; tāni kukkuṭiyā na sammā adhisayitāni, na sammā pariseditāni, na sammā paribhāvitāni. Evameva kho, bhikkhave, bhāvanānuyogaṃ ananuyuttassa bhikkhuno viharato kiñcāpi evaṃ icchā uppajjeyya – ‘aho, vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, atha khvassa neva anupādāya āsavehi cittaṃ vimuccati. Taṃ kissa hetu? ‘Abhāvitattā’tissa vacanīyaṃ. Kissa abhāvitattā? Abhāvitattā catunnaṃ satipaṭṭhānānaṃ…pe… aṭṭhaṅgikassa maggassa.

“Bhāvanānuyogaṃ anuyuttassa, bhikkhave, bhikkhuno viharato kiñcāpi na evaṃ icchā uppajjeyya – ‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, atha khvassa anupādāya āsavehi cittaṃ vimuccati. Taṃ kissa hetu? ‘Bhāvitattā’tissa vacanīyaṃ. Kissa bhāvitattā? Bhāvitattā catunnaṃ satipaṭṭhānānaṃ, bhāvitattā catunnaṃ sammappadhānānaṃ, bhāvitattā catunnaṃ iddhipādānaṃ, bhāvitattā pañcannaṃ indriyānaṃ, bhāvitattā pañcannaṃ balānaṃ, bhāvitattā sattannaṃ bojjhaṅgānaṃ, bhāvitattā ariyassa aṭṭhaṅgikassa maggassa.

“Seyyathāpi, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā. Tānassu kukkuṭiyā sammā adhisayitāni, sammā pariseditāni, sammā paribhāvitāni. Kiñcāpi tassā kukkuṭiyā na evaṃ icchā uppajjeyya – ‘aho vata me kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyyun’ti, atha kho bhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjituṃ. Taṃ kissa hetu? Tathā hi pana, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā; tānassu kukkuṭiyā sammā adhisayitāni, sammā pariseditāni, sammā paribhāvitāni. Evameva kho, bhikkhave, bhāvanānuyogaṃ anuyuttassa bhikkhuno viharato kiñcāpi na evaṃ icchā uppajjeyya – ‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, atha khvassa anupādāya āsavehi cittaṃ vimuccati. Taṃ kissa hetu? ‘Bhāvitattā’tissa vacanīyaṃ. Kissa bhāvitattā? Bhāvitattā catunnaṃ satipaṭṭhānānaṃ…pe… bhāvitattā ariyassa aṭṭhaṅgikassa maggassa.

“Seyyathāpi, bhikkhave, palagaṇḍassa vā palagaṇḍantevāsissa vā vāsijaṭe dissanteva aṅgulipadāni dissati aṅguṭṭhapadaṃ. No ca khvassa evaṃ ñāṇaṃ hoti – ‘ettakaṃ vata me ajja vāsijaṭassa khīṇaṃ, ettakaṃ hiyyo, ettakaṃ pare’ti. Atha khvassa khīṇe khīṇantveva ñāṇaṃ hoti. Evameva kho, bhikkhave, bhāvanānuyogaṃ anuyuttassa bhikkhuno viharato kiñcāpi na evaṃ ñāṇaṃ hoti – ‘ettakaṃ vata me ajja āsavānaṃ khīṇaṃ, ettakaṃ hiyyo, ettakaṃ pare’ti, atha khvassa khīṇe khīṇantveva ñāṇaṃ hoti. Seyyathāpi, bhikkhave, sāmuddikāya nāvāya vettabandhanabaddhāya vassamāsāni udake pariyādāya hemantikena thalaṃ ukkhittāya vātātapaparetāni vettabandhanāni. Tāni pāvusakena meghena abhippavuṭṭhāni appakasireneva paṭippassambhanti pūtikāni bhavanti; evameva kho, bhikkhave, bhāvanānuyogaṃ anuyuttassa bhikkhuno viharato appakasireneva saṃyojanāni paṭippassambhanti pūtikāni bhavantī”ti. Navamaṃ.

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［一〇一］ 第九 斧柄（船舶）

一～二 ［这时，世尊］住在舍卫城。

三 “诸比丘！我说，对于了知者、看见者，诸漏才能灭尽，而不是对于不了知者、看不见者。

四 诸比丘！了知什么、看见什么，诸漏才能灭尽呢？‘这是色，这是色的集起，这是色的灭去；这是受……这是想……这是行……这是识，这是识的集起，这是识的灭去。’——诸比丘！如此了知、如此看见，诸漏才能灭尽。

五 诸比丘！对于不努力修习而住的比丘，虽然可能生起这样的愿望：‘啊，愿我的心无执取地从诸漏中解脱！’但他的心终究不能无执取地从诸漏中解脱。

六 这是什么原因呢？应当说：‘因为没有修习。’没有修习什么呢？没有修习四念住，没有修习四正勤，没有修习四神足，没有修习五根，没有修习五力，没有修习七觉支，没有修习八圣道分。

七 诸比丘！譬如母鸡有八个、十个或十二个蛋。但那母鸡没有好好地卧在上面，没有好好地孵暖它们，没有好好地培育它们。

八 即使那母鸡生起这样的愿望：‘啊，愿我的小鸡们能用爪尖或嘴喙啄破蛋壳，平安地孵出来！’但那些小鸡还是不能用爪尖或嘴喙啄破蛋壳而平安地孵出来。

九 这是什么原因呢？因为，诸比丘！母鸡的那八个、十个或十二个蛋，没有被好好地卧在上面，没有被好好地孵暖，没有被好好地培育。

一〇 同样地，诸比丘！对于不努力修习而住的比丘，虽然可能生起这样的愿望：‘啊，愿我的心无执取地从诸漏中解脱！’但他的心终究不能无执取地从诸漏中解脱。

一一 这是什么原因呢？应当说：‘因为没有修习。’没有修习什么呢？没有修习四念住……略……没有修习八圣道分。

一二 诸比丘！对于努力修习而住的比丘，即使不生起这样的愿望：‘啊，愿我的心无执取地从诸漏中解脱！’他的心也能无执取地从诸漏中解脱。

一三 这是什么原因呢？应当说：‘因为修习了。’修习了什么呢？修习了四念住，修习了四正勤，修习了四神足，修习了五根，修习了五力，修习了七觉支，修习了八圣道分。

一四 诸比丘！譬如母鸡有八个、十个或十二个蛋。那母鸡好好地卧在上面，好好地孵暖它们，好好地培育它们。即使那母鸡不生起这样的愿望：‘啊，愿我的小鸡们能用爪尖或嘴喙啄破蛋壳，平安地孵出来！’那些小鸡也能够用爪尖或嘴喙啄破蛋壳而平安地孵出来。

一五 这是什么原因呢？因为，诸比丘！母鸡的那八个、十个或十二个蛋，被好好地卧在上面，被好好地孵暖，被好好地培育。

一六 同样地，诸比丘！对于努力修习而住的比丘，即使不生起这样的愿望：‘啊，愿我的心无执取地从诸漏中解脱！’他的心也能无执取地从诸漏中解脱。

一七 这是什么原因呢？应当说：‘因为修习了。’修习了什么呢？修习了四念住……略……修习了八圣道分。

一八 诸比丘！譬如木匠或木匠的徒弟，在他的斧柄上能看到指印和拇指印。但他并不知道：‘我的斧柄今天磨损了这么多，昨天磨损了这么多，前天磨损了这么多。’然而，当磨损发生时，他确实知道它已经磨损了。

一九 同样地，诸比丘！对于努力修习而住的比丘，虽然并不知道：‘我的诸漏今天灭尽了这么多，昨天灭尽了这么多，前天灭尽了这么多。’然而，当灭尽发生时，他确实知道它已经灭尽了。

二〇 诸比丘！譬如航海的船，用藤条捆绑固定，在水中漂浮了数月，到了冬天被拖到陆地上，藤条受到风吹日晒。当它们被雨季的雨水浸湿时，就很容易松弛、腐朽。

二一 同样地，诸比丘！对于努力修习而住的比丘，诸结缚就很容易松弛、腐朽。”

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.10 Pupphavagga 华品 (SN 22.93-102)”

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【经名】 1.10.10 Aniccasaññāsutta 无常想 (SN 22.102)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Aniccasaññāsuttaṃ

102. Sāvatthinidānaṃ. “Aniccasaññā, bhikkhave, bhāvitā bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyati, sabbaṃ rūparāgaṃ pariyādiyati, sabbaṃ bhavarāgaṃ pariyādiyati, sabbaṃ avijjaṃ pariyādiyati, sabbaṃ asmimānaṃ samūhanati”.

“Seyyathāpi, bhikkhave, saradasamaye kassako mahānaṅgalena kasanto sabbāni mūlasantānakāni sampadālento kasati; evameva kho, bhikkhave, aniccasaññā bhāvitā bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyati, sabbaṃ rūparāgaṃ pariyādiyati, sabbaṃ bhavarāgaṃ pariyādiyati, sabbaṃ avijjaṃ pariyādiyati, sabbaṃ asmimānaṃ samūhanati.

“Seyyathāpi, bhikkhave, pabbajalāyako pabbajaṃ lāyitvā agge gahetvā odhunāti niddhunāti nicchoṭeti; evameva kho, bhikkhave, aniccasaññā bhāvitā bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyati…pe… sabbaṃ asmimānaṃ samūhanati.

“Seyyathāpi, bhikkhave, ambapiṇḍiyā vaṇṭacchinnāya yāni tattha ambāni vaṇṭapaṭibandhāni sabbāni tāni tadanvayāni bhavanti; evameva kho, bhikkhave, aniccasaññā bhāvitā…pe… sabbaṃ asmimānaṃ samūhanati.

“Seyyathāpi, bhikkhave, kūṭāgārassa yā kāci gopānasiyo sabbā tā kūṭaṅgamā kūṭaninnā kūṭasamosaraṇā, kūṭaṃ tāsaṃ aggamakkhāyati; evameva kho, bhikkhave, aniccasaññā bhāvitā…pe… sabbaṃ asmimānaṃ samūhanati.

“Seyyathāpi, bhikkhave, ye keci mūlagandhā kāḷānusārigandho tesaṃ aggamakkhāyati; evameva kho, bhikkhave, aniccasaññā…pe… sabbaṃ asmimānaṃ samūhanati.

“Seyyathāpi, bhikkhave, ye keci sāragandhā, lohitacandanaṃ tesaṃ aggamakkhāyati; evameva kho, bhikkhave, aniccasaññā…pe… sabbaṃ asmimānaṃ samūhanati.

“Seyyathāpi, bhikkhave, ye keci pupphagandhā, vassikaṃ tesaṃ aggamakkhāyati; evameva kho, bhikkhave, aniccasaññā…pe… sabbaṃ asmimānaṃ samūhanati.

“Seyyathāpi, bhikkhave, ye keci kuṭṭarājāno [kuḍḍarājāno (sī.)], sabbete rañño cakkavattissa anuyantā bhavanti, rājā tesaṃ cakkavatti aggamakkhāyati; evameva kho, bhikkhave, aniccasaññā…pe… sabbaṃ asmimānaṃ samūhanati.

“Seyyathāpi, bhikkhave, yā kāci tārakarūpānaṃ pabhā, sabbā tā candimappabhāya kalaṃ nāgghanti soḷasiṃ, candappabhā tāsaṃ aggamakkhāyati; evameva kho, bhikkhave, aniccasaññā…pe… sabbaṃ asmimānaṃ samūhanati.

“Seyyathāpi, bhikkhave, saradasamaye viddhe vigatavalāhake deve ādicco nataṃ abbhussakkamāno, sabbaṃ ākāsagataṃ tamagataṃ abhivihacca bhāsate ca tapate ca virocate ca; evameva kho, bhikkhave, aniccasaññā bhāvitā bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyati, sabbaṃ rūparāgaṃ pariyādiyati, sabbaṃ bhavarāgaṃ pariyādiyati, sabbaṃ avijjaṃ pariyādiyati, sabbaṃ asmimānaṃ samūhanati.

“Kathaṃ bhāvitā ca, bhikkhave, aniccasaññā kathaṃ bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyati…pe… sabbaṃ asmimānaṃ samūhanati? ‘Iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā… iti saññā… iti saṅkhārā… iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti – evaṃ bhāvitā kho, bhikkhave, aniccasaññā evaṃ bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyati, sabbaṃ rūparāgaṃ pariyādiyati, sabbaṃ bhavarāgaṃ pariyādiyati, sabbaṃ avijjaṃ pariyādiyati, sabbaṃ asmimānaṃ samūhanatī”ti. Dasamaṃ.

Pupphavaggo dasamo.

Tassuddānaṃ –

Nadī pupphañca pheṇañca, gomayañca nakhāsikhaṃ;

Suddhikaṃ dve ca gaddulā, vāsījaṭaṃ aniccatāti.

Majjhimapaṇṇāsako samatto.

Tassa majjhimapaṇṇāsakassa vagguddānaṃ –

Upayo arahanto ca, khajjanī therasavhayaṃ;

Pupphavaggena paṇṇāsa, dutiyo tena vuccatīti.

☸---------------------------------------------------------------------

［一〇二］ 第十 无常想

一～二 ［这时，世尊］住在舍卫城。

三 “诸比丘！无常想，经过修习、多修习后，能完全除去一切欲贪，完全除去一切色贪，完全除去一切有贪，完全除去一切无明，根除一切‘我是’慢。

四 诸比丘！譬如在秋天，农夫用大犁耕作时，会切断所有（杂草的）根茎。同样地，诸比丘！无常想，经过修习、多修习后，能完全除去一切欲贪，完全除去一切色贪，完全除去一切有贪，完全除去一切无明，根除一切‘我是’慢。

五 诸比丘！譬如割灯芯草的人，割了灯芯草后，抓住顶端，抖掉、甩掉、敲掉（附着物）。同样地，诸比丘！无常想，经过修习、多修习后，能完全除去一切欲贪……略……根除一切‘我是’慢。

六 诸比丘！譬如一串芒果，当它的茎梗被切断时，所有系在茎梗上的芒果都会随之落下。同样地，诸比丘！无常想，经过修习……略……根除一切‘我是’慢。

七 诸比丘！譬如重阁的所有椽子，都朝向屋脊，倾向屋脊，汇聚于屋脊，屋脊被称为它们的顶点。同样地，诸比丘！无常想，经过修习……略……根除一切‘我是’慢。

八 诸比丘！譬如所有根香中，黑香拔被称为第一。同样地，诸比丘！无常想……略……根除一切‘我是’慢。

九 诸比丘！譬如所有心材香中，赤栴檀被称为第一。同样地，诸比丘！无常想……略……根除一切‘我是’慢。

一〇 诸比丘！譬如所有花香中，茉莉花被称为第一。同样地，诸比丘！无常想……略……根除一切‘我是’慢。

一一 诸比丘！譬如所有小国王，都追随转轮王，转轮王被称为他们的第一。同样地，诸比丘！无常想……略……根除一切‘我是’慢。

一二 诸比丘！譬如所有星辰的光明，都不及月亮光明的十六分之一，月亮光明被称为它们中的第一。同样地，诸比丘！无常想……略……根除一切‘我是’慢。

一三 诸比丘！譬如在秋天，天空晴朗无云，太阳上升到空中，驱散一切空中的黑暗，发光、发热、照耀。同样地，诸比丘！无常想，经过修习、多修习后，能完全除去一切欲贪，完全除去一切色贪，完全除去一切有贪，完全除去一切无明，根除一切‘我是’慢。

一四 诸比丘！如何修习无常想？如何多修习，才能完全除去一切欲贪……略……根除一切‘我是’慢呢？

一五 ‘这是色，这是色的集起，这是色的灭去；这是受……这是想……这是行……这是识，这是识的集起，这是识的灭去。’

一六 诸比丘！无常想就是这样修习、这样多修习，（便能）完全除去一切欲贪，完全除去一切色贪，完全除去一切有贪，完全除去一切无明，根除一切‘我是’慢。”

（第十）华品（终）

此品之摄颂：

河流华泡沫

牛粪与指尖

清净二系绳

斧柄与无常

此为华品十

中五十经圆满

中五十经品之摄颂：

有取阿罗汉

吞噬长老名

华品为第五

此五十经圆满

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.1.23 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.11 Antavagga 边品 (SN 22.103-112)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.11.1 Antasutta 边 (SN 22.103)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Antavaggo

边品

1. Antasuttaṃ

边经

☆ 四边（ Cattāro antā ） ➾

⑴ 有身边见（五取蕴）；

⑵ 有身集边见（三渴爱）；

⑶ 有身灭边见（熄灭三渴爱）；

⑷ 导向有身灭道迹边（八圣道分）。

☆ 无阿赖耶（ Anālayo ） ➾

渴爱的灭尽，没有执着、没有伪装、没有隐藏的地方。 阿赖耶（ Ālayo ）是指执着、伪装、隐藏处的意思。

103. Sāvatthinidānaṃ.

［一、世间四边 ➥］

［这时，世尊］在舍卫城。

“Cattārome, bhikkhave, antā.

“诸比丘！于此（世间）有‘四边’。

Katame cattāro?

是哪‘四（边）’呢？

Sakkāyanto, sakkāyasamudayanto, sakkāyanirodhanto, sakkāyanirodhagāminippaṭipadanto.

‘有身边（见）、有身集边（见）、有身灭边（见）、导向有身灭道迹边。’

Katamo ca, bhikkhave, sakkāyanto?

［二、有身边见 ➥］

又，诸比丘！什么是有身边（见）呢？

Pañcupādānakkhandhātissa vacanīyaṃ.

应当说：五取蕴！

Katame pañca?

是哪‘五（取蕴）’呢？

Seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho –

即：‘色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。’

ayaṃ vuccati, bhikkhave, sakkāyanto”.

诸比丘！这被称为：有身边（见）。

“Katamo ca, bhikkhave, sakkāyasamudayanto?

［三、有身集边见 ➥］

又，诸比丘！什么是有身集边（见）呢？

Yāyaṃ taṇhā ponobhavikā nandirāgasahagatā tatratatrābhinandinī,

那导致再生、伴随欢喜与贪、于处处（生命形态中）寻求喜乐的渴爱！

seyyathidaṃ – kāmataṇhā, bhavataṇhā, vibhavataṇhā.

即：‘欲爱、有爱、无有爱。’

Ayaṃ vuccati, bhikkhave, sakkāyasamudayanto.

诸比丘！这被称为：有身集边（见）。

“Katamo ca, bhikkhave, sakkāyanirodhanto?

［四、有身灭边见 ➥］

又，诸比丘！什么是有身灭边（见）呢？

Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo –

即：‘对那渴爱的无余、无欲、灭尽、舍离、舍弃、解脱、无执着（无居所/不留恋/无阿赖耶）’。

ayaṃ vuccati, bhikkhave, sakkāyanirodhanto.

诸比丘！这被称为：有身灭边（见）。

“Katamo ca, bhikkhave, sakkāyanirodhagāminippaṭipadanto?

［五、有身灭道迹边 ➥］

又，诸比丘！什么是导向有身灭道迹边呢？

Ayameva ariyo aṭṭhaṅgiko maggo.

就是这：八圣道分！

Seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.

即：‘正见、正思维、正语、正业、正命、正精进、正念、正定。’

Ayaṃ vuccati, bhikkhave, sakkāyanirodhagāminippaṭipadanto.

诸比丘！这被称为：导向有身灭道迹边。

Ime kho, bhikkhave, cattāro antā”ti.

诸比丘！这些就是（世间的）‘四边’。”

Paṭhamaṃ.

边经 ～边品‧第一经终

～《蕴相应‧边品‧Antasutta 边经》(SN 22.103)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.11 Antavagga 边品 (SN 22.103-112)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.11.2 Dukkhasutta 苦 (SN 22.104)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dukkhasuttaṃ

104. Sāvatthinidānaṃ. “Dukkhañca vo, bhikkhave, desessāmi dukkhasamudayañca dukkhanirodhañca dukkhanirodhagāminiñca paṭipadaṃ. Taṃ suṇātha. Katamañca, bhikkhave, dukkhaṃ? Pañcupādānakkhandhātissa vacanīyaṃ. Katame pañca? Seyyathidaṃ – rūpupādānakkhandho…pe… viññāṇupādānakkhandho. Idaṃ vuccati, bhikkhave, dukkhaṃ. Katamo ca, bhikkhave, dukkhasamudayo? Yāyaṃ taṇhā ponobhavikā…pe… kāmataṇhā, bhavataṇhā, vibhavataṇhā – ayaṃ vuccati, bhikkhave, dukkhasamudayo. Katamo ca, bhikkhave, dukkhanirodho? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo – ayaṃ vuccati, bhikkhave, dukkhanirodho. Katamā ca, bhikkhave, dukkhanirodhagāminī paṭipadā? Ayameva ariyo aṭṭhaṅgiko maggo. Seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Ayaṃ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［一〇四］ 第二 苦

一～二 ［这时，世尊］在舍卫城。

三 “诸比丘！我将为你们说苦、苦集、苦灭、以及导向苦灭的道路。你们仔细听。

四 诸比丘！什么是苦呢？应当说：五取蕴。是哪五种呢？即：色取蕴……略……识取蕴。诸比丘！这被称为苦。

五 诸比丘！什么是苦集呢？那导致再生……略……欲爱、有爱、无有爱。诸比丘！这被称为苦集。

六 诸比丘！什么是苦灭呢？即对那渴爱的无余、无欲、灭尽、舍离、舍弃、解脱、无执着。诸比丘！这被称为苦灭。

七 诸比丘！什么是导向苦灭的道路呢？就是这八圣道分。即：正见……略……正定。诸比丘！这被称为导向苦灭的道路。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.11 Antavagga 边品 (SN 22.103-112)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.11.3 Sakkāyasutta 有身 (SN 22.105)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Sakkāyasuttaṃ

105. Sāvatthinidānaṃ. “Sakkāyañca vo, bhikkhave, desessāmi sakkāyasamudayañca sakkāyanirodhañca sakkāyanirodhagāminiñca paṭipadaṃ. Taṃ suṇātha. Katamo ca, bhikkhave, sakkāyo? Pañcupādānakkhandhātissa vacanīyaṃ. Katame pañca? Seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ayaṃ vuccati, bhikkhave, sakkāyo. Katamo ca, bhikkhave, sakkāyasamudayo? Yāyaṃ taṇhā ponobhavikā…pe… kāmataṇhā, bhavataṇhā, vibhavataṇhā – ayaṃ vuccati, bhikkhave, sakkāyasamudayo. Katamo ca, bhikkhave, sakkāyanirodho? Yo tassāyeva taṇhāya…pe… ayaṃ vuccati, bhikkhave, sakkāyanirodho. Katamā ca, bhikkhave, sakkāyanirodhagāminī paṭipadā? Ayameva ariyo aṭṭhaṅgiko maggo. Seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Ayaṃ vuccati, bhikkhave, sakkāyanirodhagāminī paṭipadā”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

［一〇五］ 第三 有身

一～二 ［这时，世尊］在舍卫城。

三 “诸比丘！我将为你们说有身、有身集、有身灭、以及导向有身灭的道路。你们仔细听。

四 诸比丘！什么是有身呢？应当说：五取蕴。是哪五种呢？即：色取蕴……略……识取蕴。诸比丘！这被称为有身。

五 诸比丘！什么是有身集呢？那导致再生……略……欲爱、有爱、无有爱。诸比丘！这被称为有身集。

六 诸比丘！什么是有身灭呢？即对那渴爱的……略……。诸比丘！这被称为有身灭。

七～八 诸比丘！什么是导向有身灭的道路呢？就是这八圣道分。即：正见……略……正定。诸比丘！这被称为导向有身灭的道路。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.11 Antavagga 边品 (SN 22.103-112)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.11.4 Pariññeyyasutta 所遍知 (SN 22.106)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Pariññeyyasuttaṃ

106. Sāvatthinidānaṃ. “Pariññeyye ca, bhikkhave, dhamme desessāmi pariññañca pariññātāviñca puggalaṃ. Taṃ suṇātha. Katame ca, bhikkhave, pariññeyyā dhammā? Rūpaṃ, bhikkhave, pariññeyyo dhammo. Vedanā…pe… saññā… saṅkhārā… viññāṇaṃ pariññeyyo dhammo. Ime vuccanti, bhikkhave, pariññeyyā dhammā. Katamā ca, bhikkhave, pariññā? Rāgakkhayo, dosakkhayo, mohakkhayo – ayaṃ vuccati, bhikkhave, pariññā. Katamo ca, bhikkhave, pariññātāvī puggalo? Arahātissa vacanīyaṃ. Yvāyaṃ āyasmā evaṃnāmo evaṃgotto – ayaṃ vuccati, bhikkhave, pariññātāvī puggalo”ti. Catutthaṃ.

☸---------------------------------------------------------------------

［一〇六］ 第四 所应遍知

一～二 ［这时，世尊］在舍卫城。

三 “诸比丘！我将为你们说所应遍知法、遍知、以及已遍知者。你们仔细听。

四 诸比丘！什么是所应遍知法呢？诸比丘！色是所应遍知法，受……想……行……识是所应遍知法。诸比丘！这些被称为所应遍知法。

五 诸比丘！什么是遍知呢？贪的灭尽、嗔的灭尽、痴的灭尽——诸比丘！这被称为遍知。

六 诸比丘！什么是已遍知者呢？应当说：是阿罗汉。（例如）那位如此名字、如此姓氏的具寿——诸比丘！这被称为已遍知者。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.11 Antavagga 边品 (SN 22.103-112)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.11.5 Samaṇasutta 沙门 (SN 22.107)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Samaṇasuttaṃ

107. Sāvatthinidānaṃ. “Pañcime, bhikkhave, upādānakkhandhā. Katame pañca? Seyyathidaṃ – rūpupādānakkhandho…pe… viññāṇupādānakkhandho. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṃ pañcannaṃ upādānakkhandhānaṃ assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti…pe… pajānanti, sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

［一〇七］ 第五 沙门（一）

一～二 ［这时，世尊］在舍卫城。

三 “诸比丘！有这五取蕴。是哪五种呢？即：色取蕴……略……识取蕴。

四 诸比丘！任何沙门或婆罗门，如果不如实了知这五取蕴的乐味、过患及出离……（则）诸比丘！那些沙门或婆罗门，我不承认他们是沙门中的沙门，或婆罗门中的婆罗门。并且，那些具寿也未能在现法中，以自己的超凡智慧证悟、达成并安住于沙门果或婆罗门果。

五 然而，诸比丘！任何沙门或婆罗门，如果如实了知这五取蕴的乐味、过患及出离者，诸比丘！我承认他们是沙门中的沙门，或婆罗门中的婆罗门。并且，那些具寿已在现法中，以自己的超凡智慧证悟、达成并安住于沙门果或婆罗门果。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.11 Antavagga 边品 (SN 22.103-112)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.11.6 Dutiyasamaṇasutta 沙门二 (SN 22.108)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Dutiyasamaṇasuttaṃ

108. Sāvatthinidānaṃ. “Pañcime, bhikkhave, upādānakkhandhā. Katame pañca? Seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṃ pañcannaṃ upādānakkhandhānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti…pe… pajānanti, sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［一〇八］ 第六 沙门（二）

一～二 ［这时，世尊］在舍卫城。

三 “诸比丘！有这五取蕴。是哪五种呢？即：色取蕴……略……识取蕴。

四～五 诸比丘！任何沙门或婆罗门，如果不如实了知这五取蕴的集起、灭去、乐味、过患及出离……（则不被承认，且未证果）……然而，（任何沙门或婆罗门，如果如实）了知（这五取蕴的集起、灭去、乐味、过患及出离），他们已在现法中，以自己的超凡智慧证悟、达成并安住（于沙门果或婆罗门果）。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.11 Antavagga 边品 (SN 22.103-112)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.11.7 Sotāpannasutta 预流 (SN 22.109)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Sotāpannasuttaṃ

109. Sāvatthinidānaṃ. “Pañcime, bhikkhave, upādānakkhandhā. Katame pañca? Seyyathidaṃ – rūpupādānakkhandho…pe… viññāṇupādānakkhandho. Yato kho, bhikkhave, ariyasāvako imesaṃ pañcannaṃ upādānakkhandhānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. Ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti. Sattamaṃ.

☸---------------------------------------------------------------------

［一〇九］ 第七 预流

一～二 [那时，世尊]在舍卫城。（缘起）

三 “诸比丘！有五种执取蕴。是哪五种呢？也就是：色执取蕴……乃至……识执取蕴。

四 诸比丘！当圣弟子如实了知这五种执取蕴的集起、灭尽、甜头、祸患和出离时，诸比丘！这位圣弟子被称为预流者，（具有）不堕恶趣的特质，决定（步向）完全的正觉。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.11 Antavagga 边品 (SN 22.103-112)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.11.8 Arahantasutta 阿罗汉 (SN 22.110)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Arahantasuttaṃ

110. Sāvatthinidānaṃ. “Pañcime, bhikkhave, upādānakkhandhā. Katame pañca? Seyyathidaṃ – rūpupādānakkhandho…pe… viññāṇupādānakkhandho. Yato kho, bhikkhave, bhikkhu imesaṃ pañcannaṃ upādānakkhandhānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto hoti. Ayaṃ vuccati, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［一一〇］ 第八 阿罗汉

一～二 [那时，世尊]在舍卫城。（缘起）

三 “诸比丘！有五种执取蕴。是哪五种呢？也就是：色执取蕴……乃至……识执取蕴。

四 诸比丘！当比丘如实了知这五种执取蕴的集起、灭尽、甜头、祸患和出离，并且无执取地解脱时，诸比丘！这位比丘被称为漏尽的阿罗汉，梵行已立，该做的已做完，卸下了重担，达到了自己的目标，完全断除了存在的束缚，通过正确的了知而解脱。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.11 Antavagga 边品 (SN 22.103-112)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.11.9 Chandappahānasutta 断贪欲 (SN 22.111)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Chandappahānasuttaṃ

111. Sāvatthinidānaṃ. “Rūpe, bhikkhave, yo chando yo rāgo yā nandī yā taṇhā, taṃ pajahatha. Evaṃ taṃ rūpaṃ pahīnaṃ bhavissati ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ. Vedanāya…pe… saññāya… saṅkhāresu… viññāṇe yo chando yo rāgo yā nandī yā taṇhā, taṃ pajahatha. Evaṃ taṃ viññāṇaṃ pahīnaṃ bhavissati ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhamman”ti. Navamaṃ.

☸---------------------------------------------------------------------

［一一一］ 第九 贪欲（一）

一～二 [那时，世尊]在舍卫城。（缘起）

三 “诸比丘！对于色，你们要舍断那欲求、那贪染、那喜悦、那渴爱。这样，那色就会被舍断，被根除，如同被砍断的多罗树树桩，成为不存在，未来不会再生起。

四～六 受……想……行……

七 对于识，你们要舍断那欲求、那贪染、那喜悦、那渴爱。这样，那识就会被舍断，被根除，如同被砍断的多罗树树桩，成为不存在，未来不会再生起。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.11 Antavagga 边品 (SN 22.103-112)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.11.10 Dutiyachandappahānasutta 断贪欲二 (SN 22.112)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Dutiyachandappahānasuttaṃ

112. Sāvatthinidānaṃ. “Rūpe, bhikkhave, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha. Evaṃ taṃ rūpaṃ pahīnaṃ bhavissati ucchinnamūlaṃ…pe… vedanāya… saññāya… saṅkhāresu yo chando…pe… evaṃ te saṅkhārā pahīnā bhavissanti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Viññāṇe yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha. Evaṃ taṃ viññāṇaṃ pahīnaṃ bhavissati ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhamman”ti. Dasamaṃ.

Antavaggo ekādasamo.

Tassuddānaṃ –

Anto dukkhañca sakkāyo, pariññeyyā samaṇā duve;

Sotāpanno arahā ca, duve ca chandappahānāti.

☸---------------------------------------------------------------------

［一一二］ 第十 贪欲（二）

一～二 [那时，世尊]在舍卫城。（缘起）

三 “诸比丘！对于色，你们要舍断那欲求、那贪染、那喜悦、那渴爱、那（执取）倾向与执取、那心的固守、执着与潜在倾向。这样，那色就会被舍断，被根除……乃至……

四～五 受……想……

六 对于行，你们要舍断那欲求……乃至……那心的固守、执着与潜在倾向。这样，那行就会被舍断，被根除，如同被砍断的多罗树树桩，成为不存在，未来不会再生起。

七 对于识，你们要舍断那欲求、那贪染、那喜悦、那渴爱、那（执取）倾向与执取、那心的固守、执着与潜在倾向。这样，那识就会被舍断，被根除，如同被砍断的多罗树树桩，成为不存在，未来不会再生起。”

边品终

此品摄颂曰：

边与苦有身

偏知二沙门

预流阿罗汉

以及二贪欲

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.4.17 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.12 Dhammakathikavagga 说法品 (SN 22.113-125)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.12.1 Avijjāsutta 无明 (SN 22.113)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

12. Dhammakathikavaggo

说法品

1. Avijjāsuttaṃ

《无明经》

113. Sāvatthinidānaṃ.

〈一、前言 ➲〉

[那时，世尊]在舍卫城。（缘起）

Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami…pe…

[tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.]

那时，有一位比丘来到世尊那里；到了之后，顶礼世尊，坐在一旁。

ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca –

坐在一旁的那位比丘对世尊这样说：

“‘avijjā avijjā’ti, bhante, vuccati.

〈二、无明凡夫 ➲〉

“大德！人们所说的‘无明、无明’；

Katamā nu kho, bhante, avijjā,

大德！什么被称为‘无明’呢？

kittāvatā ca avijjāgato hotī”ti?

又怎样才算是‘陷入无明的人’呢？”

“Idha, bhikkhu, assutavā puthujjano

〈三、佛陀开示 ➲〉

［㊀ 不内观色 ➥］

“比丘！在这世上，没有听闻过（佛法）的凡夫——

rūpaṃ nappajānāti,

他不了知：‘色（蕴）！’

rūpasamudayaṃ nappajānāti,

他不了知：‘色（蕴）的集起！’

rūpanirodhaṃ nappajānāti,

他不了知：‘色（蕴）的灭尽！’

rūpanirodhagāminiṃ paṭipadaṃ nappajānāti;

他不了知：‘导向色（蕴）灭尽的道路！’

vedanaṃ nappajānāti…

［㊁ 不内观受 ➥］

比丘！在这世上，没有听闻过（佛法）的凡夫——

他不了知：‘受（蕴）！’

他不了知：‘受（蕴）的集起！’

他不了知：‘受（蕴）的灭尽！’

他不了知：‘导向受（蕴）灭尽的道路！’

saññaṃ…

［㊂ 不内观想 ➥］

比丘！在这世上，没有听闻过（佛法）的凡夫——

他不了知：‘想（蕴）！’

他不了知：‘想（蕴）的集起！’

他不了知：‘想（蕴）的灭尽！’

他不了知：‘导向想（蕴）灭尽的道路！’

saṅkhāre nappajānāti…pe…

［㊃ 不内观行 ➥］

比丘！在这世上，没有听闻过（佛法）的凡夫——

他不了知：‘行（蕴）！’

他不了知：‘行（蕴）的集起！’

他不了知：‘行（蕴）的灭尽！’

他不了知：‘导向行（蕴）灭尽的道路！’

viññāṇanirodhagāminiṃ paṭipadaṃ nappajānāti.

［㊄ 不内观识 ➥］

比丘！在这世上，没有听闻过（佛法）的凡夫——

他不了知：‘识（蕴）！’

他不了知：‘识（蕴）的集起！’

他不了知：‘识（蕴）的灭尽！’

他不了知：‘导向识（蕴）灭尽的道路！’

Ayaṃ vuccati, bhikkhu, avijjā.

〈四、总结 ➲〉

比丘！这就称为：‘无明！’

Ettāvatā ca avijjāgato hotī”ti.

这样就可称为：‘陷入无明的人！’”

Paṭhamaṃ.

无明经 ～说法品‧第一经终

～《蕴相应‧说法品‧Avijjāsutta 无明经》(SN 22.113)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.4.1 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.12 Dhammakathikavagga 说法品 (SN 22.113-125)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.12.2 Vijjāsutta 明 (SN 22.114)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Vijjāsuttaṃ

《明经》

114. Sāvatthinidānaṃ.

〈一、前言 ➲〉

[那时，世尊]在舍卫城。（缘起）

Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca –

坐在一旁的那位比丘对世尊这样说：

“‘vijjā vijjā’ti, bhante, vuccati.

“大德！人们所说的‘（有）明、（有）明’；

Katamā nu kho, bhante, vijjā,

大德！什么被称为‘（有）明’呢？

kittāvatā ca vijjāgato hotī”ti?

又怎样才算是‘获得（有）明’呢？”

“Idha, bhikkhu, sutavā ariyasāvako

〈二、观察五蕴 ➲〉

［㊀ 内观色蕴 ➥］

“比丘！在这世上，听闻过（佛法）的圣弟子——

rūpaṃ pajānāti,

他智慧地了知：‘色（蕴）！’

rūpasamudayaṃ pajānāti,

他智慧地了知：‘色（蕴）的集起！’

rūpanirodhaṃ pajānāti,

他智慧地了知：‘色（蕴）的灭尽！’

rūpanirodhagāminiṃ paṭipadaṃ pajānāti.

他智慧地了知：‘导向色（蕴）灭尽的道路！’

Vedanaṃ…

［㊁ 内观受蕴 ➥］

比丘！在这世上，听闻过（佛法）的圣弟子——

他智慧地了知：‘受（蕴）！’

他智慧地了知：‘受（蕴）的集起！’

他智慧地了知：‘受（蕴）的灭尽！’

他智慧地了知：‘导向受（蕴）灭尽的道路！’

saññaṃ…

［㊂ 内观想蕴 ➥］

比丘！在这世上，听闻过（佛法）的圣弟子——

他智慧地了知：‘想（蕴）！’

他智慧地了知：‘想（蕴）的集起！’

他智慧地了知：‘想（蕴）的灭尽！’

他智慧地了知：‘导向想（蕴）灭尽的道路！’

saṅkhāre pajānāti…pe…

［㊃ 内观行蕴 ➥］

比丘！在这世上，听闻过（佛法）的圣弟子——

他智慧地了知：‘行（蕴）！’

他智慧地了知：‘行（蕴）的集起！’

他智慧地了知：‘行（蕴）的灭尽！’

他智慧地了知：‘导向行（蕴）灭尽的道路！’

viññāṇanirodhagāminiṃ paṭipadaṃ pajānāti.

［㊄ 内观识蕴 ➥］

比丘！在这世上，听闻过（佛法）的圣弟子——

他智慧地了知：‘识（蕴）！’

他智慧地了知：‘识（蕴）的集起！’

他智慧地了知：‘识（蕴）的灭尽！’

他智慧地了知：‘导向识（蕴）灭尽的道路！’

Ayaṃ vuccati, bhikkhu, vijjā.

〈三、总结 ➲〉

比丘！这就称为：‘（有）明！’

Ettāvatā ca vijjāgato hotī”ti.

这样就可称为：‘已获得（有）明！’”

Dutiyaṃ.

明经 ～说法品‧第二经终

～《蕴相应‧说法品‧Vijjāsutta 明经》(SN 22.114)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.12 Dhammakathikavagga 说法品 (SN 22.113-125)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.12.3 Dhammakathikasutta 说法者 (SN 22.115)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Dhammakathikasuttaṃ

115. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “‘dhammakathiko dhammakathiko’ti, bhante, vuccati. Kittāvatā nu kho, bhante, dhammakathiko hotī”ti? “Rūpassa ce, bhikkhu, nibbidāya virāgāya nirodhāya dhammaṃ deseti ‘dhammakathiko bhikkhū’ti alaṃ vacanāya. Rūpassa ce, bhikkhu, nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṃ vacanāya. Rūpassa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṃ vacanāya. Vedanāya ce, bhikkhu…pe… saññāya ce, bhikkhu… saṅkhārānaṃ ce, bhikkhu… viññāṇassa ce, bhikkhu, nibbidāya virāgāya nirodhāya dhammaṃ deseti, ‘dhammakathiko bhikkhū’ti alaṃ vacanāya. Viññāṇassa ce, bhikkhu, nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṃ vacanāya. Viññāṇassa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṃ vacanāyā”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

［一一五］ 第三 说法者（一）

一～二 [那时，世尊]在舍卫城。（缘起）

三 坐在一旁的那位比丘对世尊说：“大德！说法者，被称为说法者。大德！怎样才是说法者呢？”

四 “比丘，如果为了色的厌离、离贪、灭尽而说法，足以被称为‘说法比丘’。比丘，如果为了色的厌离、离贪、灭尽而修行，足以被称为‘随法行比丘’。比丘，如果因色的厌离、离贪、灭尽而无执取地解脱，足以被称为‘现法涅槃的比丘’。

五～七 比丘，对于受……想……行……

八 比丘！如果为了识的厌离、离贪、灭尽而说法，足以被称为‘说法比丘’。比丘，如果为了识的厌离、离贪、灭尽而修行，足以被称为‘随法行比丘’。比丘，如果因识的厌离、离贪、灭尽而无执取地解脱，足以被称为‘现法涅槃的比丘’。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.12 Dhammakathikavagga 说法品 (SN 22.113-125)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.12.4 Dutiyadhammakathikasutta 说法者二 (SN 22.116)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Dutiyadhammakathikasuttaṃ

116. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “‘dhammakathiko dhammakathiko’ti, bhante, vuccati. Kittāvatā nu kho, bhante, dhammakathiko hoti, kittāvatā dhammānudhammappaṭipanno hoti, kittāvatā diṭṭhadhammanibbānappatto hotī”ti? “Rūpassa ce, bhikkhu, nibbidāya virāgāya nirodhāya dhammaṃ deseti, ‘dhammakathiko bhikkhū’ti alaṃ vacanāya. Rūpassa ce, bhikkhu, nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṃ vacanāya. Rūpassa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṃ vacanāya. Vedanāya ce, bhikkhu…pe… saññāya ce, bhikkhu… saṅkhārānaṃ ce, bhikkhu… viññāṇassa ce, bhikkhu, nibbidāya virāgāya nirodhāya dhammaṃ deseti, ‘dhammakathiko bhikkhū’ti alaṃ vacanāya. Viññāṇassa ce, bhikkhu, nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṃ vacanāya. Viññāṇassa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṃ vacanāyā”ti. Catutthaṃ.

☸---------------------------------------------------------------------

［一一六］ 第四 说法者（二）

一 [那时，世尊]在舍卫城。（缘起）

二 坐在一旁的那位比丘对世尊说：“大德！说法者，被称为说法者。大德！怎样才是说法者呢？怎样才是随法行者呢？怎样才是达到现法涅槃呢？”

三 “比丘！如果为了色的厌离、离贪、灭尽而说法，足以被称为‘说法比丘’。比丘，如果为了色的厌离、离贪、灭尽而修行，足以被称为‘随法行比丘’。比丘，如果因色的厌离、离贪、灭尽而无执取地解脱，足以被称为‘现法涅槃的比丘’。

四～六 比丘，对于受……想……行……

七 比丘，如果为了识的厌离、离贪、灭尽而说法，足以被称为‘说法比丘’。比丘，如果为了识的厌离、离贪、灭尽而修行，足以被称为‘随法行比丘’。比丘，如果因识的厌离、离贪、灭尽而无执取地解脱，足以被称为‘现法涅槃的比丘’。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.12 Dhammakathikavagga 说法品 (SN 22.113-125)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.12.5 BandhanasuttaBandhanasuttaṃ 缚 (SN 22.117)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Bandhanasuttaṃ

117. Sāvatthinidānaṃ. “Idha bhikkhave assutavā puthujjano ariyānaṃ adassāvī…pe… sappurisadhamme avinīto rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ; attani vā rūpaṃ, rūpasmiṃ vā attānaṃ. Ayaṃ vuccati, bhikkhave, assutavā puthujjano rūpabandhanabaddho santarabāhirabandhanabaddho atīradassī apāradassī, baddho jīyati [baddho jāyati (sī. pī.) baddho jāyati baddho jīyati (sī. aṭṭha. syā. aṭṭha.)] baddho mīyati baddho asmā lokā paraṃ lokaṃ gacchati. Vedanaṃ attato samanupassati…pe… vedanāya vā attānaṃ. Ayaṃ vuccati, bhikkhave, assutavā puthujjano vedanābandhanabaddho santarabāhirabandhanabaddho atīradassī apāradassī, baddho jīyati baddho mīyati baddho asmā lokā paraṃ lokaṃ gacchati. Saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati…pe… ayaṃ vuccati, bhikkhave, assutavā puthujjano viññāṇabandhanabaddho santarabāhirabandhanabaddho atīradassī apāradassī, baddho jīyati baddho mīyati baddho asmā lokā paraṃ lokaṃ gacchati”.

“Sutavā ca kho, bhikkhave, ariyasāvako ariyānaṃ dassāvī…pe… sappurisadhamme suvinīto na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ; na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ. Ayaṃ vuccati, bhikkhave, sutavā ariyasāvako na rūpabandhanabaddho, na santarabāhirabandhanabaddho, tīradassī, pāradassī; ‘parimutto so dukkhasmā’ti vadāmi. Na vedanaṃ attato…pe… na saññaṃ attato…pe… na saṅkhāre attato…pe… na viññāṇaṃ attato samanupassati…pe… ayaṃ vuccati, bhikkhave, sutavā ariyasāvako na viññāṇabandhanabaddho, na santarabāhirabandhanabaddho, tīradassī, pāradassī, ‘parimutto so dukkhasmā’ti vadāmī”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

［一一七］ 第五 缚

一～二 [那时，世尊]在舍卫城。（缘起）

三 “诸比丘！在此，没有听闻（佛法）的凡夫，不曾见圣者……乃至……不通晓善知识的法，把色看作自我，或认为自我拥有色，或认为色在自我之中，或认为自我在色之中。诸比丘！这被称为没有听闻（佛法）的凡夫，被色的束缚所束缚，被内在和外在的束缚所束缚，看不见此岸，看不见彼岸；被束缚着生，被束缚着死，被束缚着从此世去往另一世。

四 把受看作自我……乃至……认为自我在受之中。诸比丘！这被称为没有听闻（佛法）的凡夫，被受的束缚所束缚，被内在和外在的束缚所束缚，看不见此岸，看不见彼岸；被束缚着生，被束缚着死，被束缚着从此世去往另一世。

五～六 想……行……

七 把识看作自我……乃至……。诸比丘！这被称为没有听闻（佛法）的凡夫，被识的束缚所束缚，被内在和外在的束缚所束缚，看不见此岸，看不见彼岸；被束缚着生，被束缚着死，被束缚着从此世去往另一世。

八 诸比丘！听闻过（佛法）的圣弟子，见圣者……乃至……通晓善知识的法，不把色看作自我，不认为自我拥有色，不认为色在自我之中，不认为自我在色之中。诸比丘！这被称为听闻过（佛法）的圣弟子，不被色的束缚所束缚，不被内在和外在的束缚所束缚，（是）看见此岸者，看见彼岸者；我说他已完全解脱了苦。

九 受……

一〇 想……

一一 行……

一二 不把识看作自我……乃至……诸比丘！这被称为听闻过（佛法）的圣弟子，不被识的束缚所束缚，不被内在和外在的束缚所束缚，（是）看见此岸者，看见彼岸者；我说他已完全解脱了苦。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.12 Dhammakathikavagga 说法品 (SN 22.113-125)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.12.6 Paripucchitasutta 询问 (SN 22.118)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Paripucchitasuttaṃ

118. Sāvatthinidānaṃ. “Taṃ kiṃ maññatha, bhikkhave, rūpaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassathā”ti? “No hetaṃ, bhante”. “Sādhu, bhikkhave! Rūpaṃ, bhikkhave, ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. “Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassathā”ti? “No hetaṃ, bhante”. “Sādhu, bhikkhave! Viññāṇaṃ, bhikkhave, ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ…pe… evaṃ passaṃ…pe… kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānātīti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［一一八］ 第六 解脱（一）

一 [那时，世尊]在舍卫城。（缘起）

二 “诸比丘！你们怎么认为？你们是否把色看作‘这是我的，我是这个，这是我的自我’？”

“不是这样的，大德。”

“很好，诸比丘！诸比丘！色，应以正慧如实地观察：‘这不是我的，我不是这个，这不是我的自我’。

三～五 受……想……行……

六 你们是否把识看作‘这是我的，我是这个，这是我的自我’？”

“不是这样的，大德。”

“很好，诸比丘！诸比丘！识，应以正慧如实地观察：‘这不是我的，我不是这个，这不是我的自我’。

七 这样观察……乃至了知……不再有此生的状态了。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.12 Dhammakathikavagga 说法品 (SN 22.113-125)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.12.7 Dutiyaparipucchitasutta 询问二 (SN 22.119)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Dutiyaparipucchitasuttaṃ

119. Sāvatthinidānaṃ. “Taṃ kiṃ maññatha, bhikkhave, rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassathā”ti? “Evaṃ, bhante”. “Sādhu bhikkhave! Rūpaṃ, bhikkhave, ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassathā”ti? “Evaṃ, bhante”. “Sādhu bhikkhave! Viññāṇaṃ, bhikkhave, ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ…pe… evaṃ…pe… nāparaṃ itthattāyāti pajānātī”ti. Sattamaṃ.

☸---------------------------------------------------------------------

［一一九］ 第七 解脱（二）

一 [那时，世尊]在舍卫城。（缘起）

二 “诸比丘！你们怎么认为？你们是否把色看作‘这不是我的，我不是这个，这不是我的自我’？”

“是的，大德。”

“很好，诸比丘！诸比丘！色，应以正慧如实地观察：‘这不是我的，我不是这个，这不是我的自我’。

三～五 受……想……行……

六 你们是否把识看作‘这不是我的，我不是这个，这不是我的自我’？”

“是的，大德。”

“很好，诸比丘！诸比丘！识，应以正慧如实地观察：‘这不是我的，我不是这个，这不是我的自我’。

七 这样……乃至了知……不再有此生的状态了。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.12 Dhammakathikavagga 说法品 (SN 22.113-125)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.12.8 Saṃyojaniyasutta 结 (SN 22.120)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Saṃyojaniyasuttaṃ

120. Sāvatthinidānaṃ. “Saṃyojaniye ca, bhikkhave, dhamme desessāmī saṃyojanañca. Taṃ suṇātha. Katame ca, bhikkhave, saṃyojaniyā dhammā, katamaṃ saṃyojanaṃ? Rūpaṃ, bhikkhave, saṃyojaniyo dhammo; yo tattha chandarāgo, taṃ tattha saṃyojanaṃ. Vedanā…pe… saññā… saṅkhārā… viññāṇaṃ saṃyojaniyo dhammo; yo tattha chandarāgo, taṃ tattha saṃyojanaṃ. Ime vuccanti, bhikkhave, saṃyojaniyā dhammā, idaṃ saṃyojanan”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［一二〇］ 第八 结

一～二 [那时，世尊]在舍卫城。（缘起）

“诸比丘！我将为你们说能导致束缚的法以及束缚本身。你们仔细听。”

三 诸比丘！什么是能导致束缚的法？什么是束缚呢？

四 诸比丘！色是能导致束缚的法；在那里（对色）的欲求、贪染，就是那里的束缚。

五～七 受……想……行……

八 识是能导致束缚的法；在那里（对识）的欲求、贪染，就是那里的束缚。

九 诸比丘！这些被称为能导致束缚的法，这就是束缚。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.12 Dhammakathikavagga 说法品 (SN 22.113-125)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.12.9 Upādāniyasutta 取 (SN 22.121)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Upādāniyasuttaṃ

121. Sāvatthinidānaṃ. “Upādāniye ca, bhikkhave, dhamme desessāmi upādānañca. Taṃ suṇātha. Katame ca, bhikkhave, upādāniyā dhammā, katamaṃ upādānaṃ? Rūpaṃ, bhikkhave, upādāniyo dhammo, yo tattha chandarāgo, taṃ tattha upādānaṃ. Vedanā…pe… saññā… saṅkhārā… viññāṇaṃ upādāniyo dhammo; yo tattha chandarāgo, taṃ tattha upādānaṃ. Ime vuccanti, bhikkhave, upādāniyā dhammā, idaṃ upādānan”ti. Navamaṃ.

☸---------------------------------------------------------------------

［一二一］ 第九 取

一～二 [那时，世尊]在舍卫城。（缘起）

“诸比丘！我将为你们说能导致执取的法以及执取本身。你们仔细听。”

四 诸比丘！什么是能导致执取的法？什么是执取呢？

五 诸比丘！色是能导致执取的法；在那里（对色）的欲求、贪染，就是那里的执取。

六～八 受……想……行……

九 识是能导致执取的法；在那里（对识）的欲求、贪染，就是那里的执取。

一〇 诸比丘！这些被称为能导致执取的法，这就是执取。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.12 Dhammakathikavagga 说法品 (SN 22.113-125)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.12.10 Sīlavantasutta 戒 (SN 22.122)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Sīlavantasuttaṃ

122. Ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca mahākoṭṭhiko [mahākoṭṭhito (sī. syā. kaṃ. pī.)] bārāṇasiyaṃ viharanti isipatane migadāye. Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami…pe… etadavoca – “sīlavatāvuso, sāriputta, bhikkhunā katame dhammā yoniso manasikātabbā”ti? “Sīlavatāvuso, koṭṭhika, bhikkhunā pañcupādānakkhandhā aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā. Katame pañca? Seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Sīlavatāvuso, koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ sīlavā bhikkhu ime pañcupādānakkhandhe aniccato…pe… anattato yoniso manasi karonto sotāpattiphalaṃ sacchikareyyā”ti.

“Sotāpannena panāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā”ti? “Sotāpannenapi kho, āvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato…pe… anattato yoniso manasi kātabbā. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ sotāpanno bhikkhu ime pañcupādānakkhandhe aniccato…pe… anattato yoniso manasi karonto sakadāgāmiphalaṃ sacchikareyyā”ti.

“Sakadāgāminā panāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā”ti? “Sakadāgāmināpi kho, āvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato…pe… anattato yoniso manasi kātabbā. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ sakadāgāmī bhikkhu ime pañcupādānakkhandhe aniccato…pe… anattato yoniso manasi karonto anāgāmiphalaṃ sacchikareyyā”ti.

“Anāgāminā panāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā”ti? “Anāgāmināpi kho, āvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato…pe… anattato yoniso manasi kātabbā. Ṭhānaṃ kho panetaṃ, āvuso, vijjati yaṃ anāgāmī bhikkhu ime pañcupādānakkhandhe aniccato…pe… anattato yoniso manasi karonto arahattaṃ sacchikareyyā”ti.

“Arahatā panāvuso sāriputta, katame dhammā yoniso manasi kātabbā”ti? “Arahatāpi kho, āvuso koṭṭhika, ime pañcupādānakkhandhe aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā. Natthi, khvāvuso, arahato uttari karaṇīyaṃ katassa vā paticayo; api ca ime dhammā bhāvitā bahulīkatā diṭṭhadhammasukhavihārā ceva saṃvattanti satisampajaññā cā”ti. Dasamaṃ.

☸---------------------------------------------------------------------

［一二二］ 第十 戒

一 那时，具寿舍利弗和具寿摩诃拘絺罗（或译：摩诃拘希罗）住在波罗奈国的仙人坠落处鹿野苑。

二～三 那时，具寿摩诃拘絺罗在傍晚时分从禅坐中起来，去到具寿舍利弗那里……乃至……说：

“舍利弗贤友！持戒具足的比丘，应当对哪些法如理作意呢？”

四 “拘絺罗贤友！持戒具足的比丘，应当如理作意五种执取蕴为无常、苦、病、肿瘤、箭、祸、疾、他物、坏灭、空、无我。

五 哪五种呢？也就是：色执取蕴、受执取蕴、想执取蕴、行执取蕴、识执取蕴。拘絺罗贤友！持戒具足的比丘，应当如理作意这五种执取蕴为无常、苦……乃至……无我。

六 贤友！持戒具足的比丘，若如理作意这五种执取蕴为无常、是苦……乃至……无我，这是有（可能）的：他将证得预流果。”

七 “舍利弗贤友！那么，预流果的比丘，应当对哪些法如理作意呢？”

八 “拘絺罗贤友！预流果的比丘，也应当如理作意这五种执取蕴为无常……乃至……无我。

九 贤友！这是有（可能）的：预流果的比丘，若如理作意这五种执取蕴为无常……乃至……无我，他将证得一来果。”

一〇 “舍利弗贤友！那么，一来果的比丘，应当对哪些法如理作意呢？”

一一 “拘絺罗贤友！一来果的比丘，也应当如理作意这五种执取蕴为无常……乃至……无我。

一二 贤友！这是有（可能）的：一来果的比丘，若如理作意这五种执取蕴为无常……乃至……无我，他将证得不还果。”

一三 “舍利弗贤友！那么，不还果的比丘，应当对哪些法如理作意呢？”

一四 “拘絺罗贤友！不还果的比丘，也应当如理作意这五种执取蕴为无常……乃至……无我。

一五 贤友！这是有（可能）的：不还果的比丘，若如理作意这五种执取蕴为无常……乃至……无我，他将证得阿罗汉果。”

一六 “舍利弗贤友！那么，阿罗汉应当对哪些法如理作意呢？”

一七 “拘絺罗贤友！阿罗汉也应当如理作意这五种执取蕴为无常、苦、病、肿瘤、箭、祸、疾、他物、坏灭、空、无我。

一八 贤友！阿罗汉已无更进一步所应做的，或对已做的需要增益的。然而，这些法（指对五蕴的如理作意）经过修习、多修习后，既有助于当下的安乐住，也有助于保持正念和正知。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.12 Dhammakathikavagga 说法品 (SN 22.113-125)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.12.11 Sutavantasutta 有闻 (SN 22.123)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Sutavantasuttaṃ

123. Ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca mahākoṭṭhiko bārāṇasiyaṃ viharanti isipatane migadāye. Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā…pe… etadavoca –

“Sutavatāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā”ti? “Sutavatāvuso koṭṭhika, bhikkhunā pañcupādānakkhandhā aniccato…pe… anattato yoniso manasi kātabbā. Katame pañca? Seyyathidaṃ – rūpupādānakkhandho…pe… viññāṇupādānakkhandho. Sutavatāvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato…pe… anattato yoniso manasi kātabbā. Ṭhānaṃ kho panetaṃ, āvuso, vijjati – yaṃ sutavā bhikkhu ime pañcupādānakkhandhe aniccato…pe… anattato yoniso manasi karonto sotāpattiphalaṃ sacchikareyyā”ti.

“Sotāpannena panāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā”ti? “Sotāpannenapi kho āvuso koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato…pe… anattato yoniso manasi kātabbā. Ṭhānaṃ kho panetaṃ, āvuso, vijjati – yaṃ sotāpanno bhikkhu ime pañcupādānakkhandhe aniccato…pe… anattato yoniso manasi karonto sakadāgāmiphalaṃ…pe… anāgāmiphalaṃ…pe… arahattaphalaṃ sacchikareyyā”ti.

“Arahatā panāvuso sāriputta, katame dhammā yoniso manasi kātabbā”ti? “Arahatāpi khvāvuso, koṭṭhika, ime pañcupādānakkhandhā aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā. Natthi, khvāvuso, arahato uttari karaṇīyaṃ, katassa vā paticayo; api ca kho ime dhammā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya ceva saṃvattanti satisampajaññā cā”ti. Ekādasamaṃ.

☸---------------------------------------------------------------------

［一二三］ 第十一 有闻

一 那时，尊者舍利弗和尊者摩诃拘絺罗，住在波罗奈国的仙人堕处鹿野苑。

二～三 当时，尊者摩诃拘絺罗，在傍晚时分从静坐中起来，就前往尊者舍利弗的住处……乃至……说道：

“朋友舍利弗！多闻的比丘，应当对哪些法进行如理思惟呢？”

四 朋友拘絺罗！多闻的比丘，应当如理思惟：五取蕴是无常、苦、病、痈、刺、痛、疾、他、坏、空、无我。

五 哪五种呢？就是：色取蕴……乃至……识取蕴。朋友拘絺罗！多闻的比丘，应当如理思惟：这五取蕴是无常、苦……乃至……无我。

六 “朋友！这位多闻的比丘，如果如理思惟：这五取蕴是无常、是苦……乃至……无我，那么他就有可能证悟预流果。”

七 “朋友舍利弗！已经是预流果的比丘，应当对哪些法进行如理思惟呢？”

八 “朋友拘絺罗！已经是预流果的比丘，应当如理思惟：这五取蕴是无常……乃至……无我。

九 朋友！这位预流果的比丘，如果如理思惟：这五取蕴是无常……乃至……无我，那么他就有可能证悟一来果。”

一〇 “朋友舍利弗！一来果的比丘，应当对哪些法进行如理思惟呢？”

一一 “朋友拘絺罗！一来果的比丘，应当如理思惟：这五取蕴是无常……乃至……无我。

一二 朋友！这位一来果的比丘，如果如理思惟：这五取蕴是无常……乃至……无我，那么他就有可能证悟不还果。”

一三 “朋友舍利弗！不还果的比丘，应当对哪些法进行如理思惟呢？”

一四 “朋友拘絺罗！不还果的比丘，应当如理思惟：这五取蕴是无常……乃至……无我。

一五 朋友！这位不还果的比丘，如果如理思惟：这五取蕴是无常……乃至……无我，那么他就有可能证悟阿罗汉果。”

一六 “朋友舍利弗！阿罗汉应当对哪些法进行如理思惟呢？”

一七 “朋友拘絺罗！阿罗汉也应当如理思惟：这五取蕴是无常、苦、病、痈、刺、痛、疾、他、坏、空、无我。

一八 朋友！阿罗汉已无更高目标需要达成，也无需在已完成的事业上增添什么。然而，修习这些法，多多修习它们，则有助于当下的安乐住，以及保持正念正知。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.12 Dhammakathikavagga 说法品 (SN 22.113-125)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.12.12 Kappasutta 劫波 (SN 22.124)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

12. Kappasuttaṃ

124. Sāvatthinidānaṃ. Atha kho āyasmā kappo yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho āyasmā kappo bhagavantaṃ etadavoca – “kathaṃ nu kho, bhante, jānato kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti?

“Yaṃ kiñci, kappa, rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati. Yā kāci vedanā…pe… yā kāci saññā… ye keci saṅkhārā… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati. Evaṃ kho, kappa, jānato evaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na hontī”ti. Dvādasamaṃ.

☸---------------------------------------------------------------------

［一二四］ 第十二 劫波（一）

一 ［那时，世尊］住在舍卫城。

二 当时，尊者劫波来到世尊的住处，顶礼世尊后，在一旁坐下。

三 在一旁坐下的尊者劫波对世尊说：

“大德！要怎样了知、怎样看见，才能对于这个有认知作用的身体（识身）以及外在的一切相状，断除我执（我慢）、我所执（我所慢）和慢的潜在烦恼（慢随眠）呢？”

四 “劫波！对于任何色法，无论是过去的、未来的、现在的、内在的、外在的、粗大的、细微的、低劣的、殊胜的、远处的、近处的，对于所有这些色法，都应以正确的智慧这样如实观察：‘这不是我的，这不是我，这不是我的自我（自体）’。

五～七 所有的受……想……行……

八 对于任何识，无论是过去的、未来的、现在的、内在的、外在的、粗大的、细微的、低劣的、殊胜的、远处的、近处的，对于所有这些识，都应以正确的智慧这样如实观察：‘这不是我的，这不是我，这不是我的自我（自体）’。

九 劫波！像这样了知、像这样看见的人，就能对于这个有认知作用的身体（识身）以及外在的一切相状，断除我执（我慢）、我所执（我所慢）和慢的潜在烦恼（慢随眠）。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.12 Dhammakathikavagga 说法品 (SN 22.113-125)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.12.13 Dutiyakappasutta 劫波二 (SN 22.125)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

13. Dutiyakappasuttaṃ

125. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho āyasmā kappo bhagavantaṃ etadavoca – “kathaṃ nu kho, bhante, jānato kathaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhā samatikkantaṃ santaṃ suvimuttan”ti?

“Yaṃ kiñci, kappa, rūpaṃ atītānāgatapaccuppannaṃ…pe… sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anupādāvimutto hoti. Yā kāci vedanā… yā kāci saññā… ye keci saṅkhārā… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya disvā anupādāvimutto hoti. Evaṃ kho, kappa, jānato evaṃ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti vidhā samatikkantaṃ santaṃ suvimuttan”ti. Terasamaṃ.

Dhammakathikavaggo dvādasamo.

Tassuddānaṃ –

Avijjā vijjā dve kathikā, bandhanā paripucchitā duve;

Saṃyojanaṃ upādānaṃ, sīlaṃ sutavā dve ca kappenāti.

☸---------------------------------------------------------------------

［一二五］ 第十三 劫波（二）

一 ［那时，世尊］住在舍卫城。

二 在一旁坐下的尊者劫波对世尊说：

“大德！要怎样了知、怎样看见，才能对于这个有认知作用的身体（识身）以及外在的一切相状，使得心意脱离我执（我慢）、我所执（我所慢）和慢，超越各种分别（种种相），达到寂静、善解脱呢？”

三 “劫波！对于任何色法，无论是过去的、未来的、现在的……对于所有这些色法，都应以正确的智慧这样如实看见：‘这不是我的，这不是我，这不是我的自我（自体）’，由此无执取而解脱。

四～六 所有的受……想……行……

七 对于任何识，无论是过去的、未来的、现在的、内在的、外在的、粗大的、细微的、低劣的、殊胜的、远处的、近处的，对于所有这些识，都应以正确的智慧这样如实看见：‘这不是我的，这不是我，这不是我的自我（自体）’，由此无执取而解脱。

八 劫波！像这样了知、像这样看见的人，就能对于这个有认知作用的身体（识身）以及外在的一切相状，使得心意脱离我执（我慢）、我所执（我所慢）和慢，超越各种分别（种种相），达到寂静、善解脱。”

说法品（终）

［此品摄颂：］

无明以及明，两位说法者；

束缚与二解脱，结、取、戒、多闻；

以及二劫波。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.13 Avijjāvagga 无明品 (SN 22.126-135)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.13.1 Samudayadhammasutta 集法 (SN 22.126)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

13. Avijjāvaggo

1. Samudayadhammasuttaṃ

126. Sāvatthinidānaṃ. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “‘avijjā avijjā’ti, bhante, vuccati. Katamā nu kho, bhante, avijjā, kittāvatā ca avijjāgato hotī”ti?

“Idha, bhikkhu, assutavā puthujjano samudayadhammaṃ rūpaṃ ‘samudayadhammaṃ rūpan’ti yathābhūtaṃ nappajānāti; vayadhammaṃ rūpaṃ ‘vayadhammaṃ rūpan’ti yathābhūtaṃ nappajānāti; samudayavayadhammaṃ rūpaṃ ‘samudayavayadhammaṃ rūpan’ti yathābhūtaṃ nappajānāti. Samudayadhammaṃ vedanaṃ ‘samudayadhammā vedanā’ti yathābhūtaṃ nappajānāti; vayadhammaṃ vedanaṃ ‘vayadhammā vedanā’ti yathābhūtaṃ nappajānāti; samudayavayadhammaṃ vedanaṃ ‘samudayavayadhammā vedanā’ti yathābhūtaṃ nappajānāti. Samudayadhammaṃ saññaṃ…pe… samudayadhamme saṅkhāre ‘samudayadhammā saṅkhārā’ti yathābhūtaṃ nappajānāti; vayadhamme saṅkhāre ‘vayadhammā saṅkhārā’ti yathābhūtaṃ nappajānāti; samudayavayadhamme saṅkhāre ‘samudayavayadhammā saṅkhārā’ti yathābhūtaṃ nappajānāti. Samudayadhammaṃ viññāṇaṃ ‘samudayadhammaṃ viññāṇan’ti yathābhūtaṃ nappajānāti; vayadhammaṃ viññāṇaṃ ‘vayadhammaṃ viññāṇan’ti yathābhūtaṃ nappajānāti; samudayavayadhammaṃ viññāṇaṃ ‘samudayavayadhammaṃ viññāṇan’ti yathābhūtaṃ nappajānāti. Ayaṃ vuccati, bhikkhu, avijjā; ettāvatā ca avijjāgato hotī”ti.

Evaṃ vutte, so bhikkhu bhagavantaṃ etadavoca – “‘vijjā vijjā’ti, bhante, vuccati. Katamā nu kho, bhante, vijjā, kittāvatā ca vijjāgato hotī”ti?

“Idha, bhikkhu, sutavā ariyasāvako samudayadhammaṃ rūpaṃ ‘samudayadhammaṃ rūpan’ti yathābhūtaṃ pajānāti; vayadhammaṃ rūpaṃ ‘vayadhammaṃ rūpan’ti yathābhūtaṃ pajānāti; samudayavayadhammaṃ rūpaṃ ‘samudayavayadhammaṃ rūpan’ti yathābhūtaṃ pajānāti. Samudayadhammaṃ vedanaṃ ‘samudayadhammā vedanā’ti yathābhūtaṃ pajānāti; vayadhammaṃ vedanaṃ ‘vayadhammā vedanā’ti yathābhūtaṃ pajānāti; samudayavayadhammaṃ vedanaṃ ‘samudayavayadhammā vedanā’ti yathābhūtaṃ pajānāti. Samudayadhammaṃ saññaṃ… samudayadhamme saṅkhāre ‘samudayadhammā saṅkhārā’ti yathābhūtaṃ pajānāti; vayadhamme saṅkhāre ‘vayadhammā saṅkhārā’ti yathābhūtaṃ pajānāti; samudayavayadhamme saṅkhāre ‘samudayavayadhammā saṅkhārā’ti yathābhūtaṃ pajānāti. Samudayadhammaṃ viññāṇaṃ ‘samudayadhammaṃ viññāṇan’ti yathābhūtaṃ pajānāti; vayadhammaṃ viññāṇaṃ ‘vayadhammaṃ viññāṇan’ti yathābhūtaṃ pajānāti; samudayavayadhammaṃ viññāṇaṃ ‘samudayavayadhammaṃ viññāṇan’ti yathābhūtaṃ pajānāti. Ayaṃ vuccati, bhikkhu, vijjā; ettāvatā ca vijjāgato hotī”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第三 无明品

［一二六］ 第一 集法（一）

一 ［那时，世尊］住在舍卫城。

二 当时，有一位比丘来到世尊的住处。到了之后……乃至……

三 在一旁坐下后，那位比丘对世尊说：

“大德！常说‘无明，无明’。大德！什么是无明？怎样算是陷入无明的人呢？”

四 “比丘！这里，没有听闻过正法的凡夫（无闻凡夫），对于‘色是具有生起性质的法（集法）’这一点，不能如实了知；对于‘色是具有坏灭性质的法（灭法）’这一点，不能如实了知；对于‘色是具有生起和坏灭性质的法（集灭法）’这一点，不能如实了知。

五 对于‘受是具有生起性质的法’这一点，不能如实了知；对于‘受是具有坏灭性质的法’这一点，不能如实了知；对于‘受是具有生起和坏灭性质的法’这一点，不能如实了知。

六 对于‘想是具有生起性质的法’……乃至……

七 对于‘行是具有生起性质的法’这一点，不能如实了知；对于‘行是具有坏灭性质的法’这一点，不能如实了知；对于‘行是具有生起和坏灭性质的法’这一点，不能如实了知。

八 对于‘识是具有生起性质的法’这一点，不能如实了知；对于‘识是具有坏灭性质的法’这一点，不能如实了知；对于‘识是具有生起和坏灭性质的法’这一点，不能如实了知。

九 比丘！这就称为无明，这样的人就是陷入无明的人。”

一〇 听完这番话后，那位比丘对世尊说：

“大德！常说‘明，明’。大德！什么是明？怎样算是具有明的人呢？”

一一 “比丘！这里，听闻过正法的圣弟子（有闻圣弟子）。对于‘色是具有生起性质的法’，能如实了知；对于‘色是具有坏灭性质的法’，能如实了知；对于‘色是具有生起和坏灭性质的法’，能如实了知。

一二 对于‘受是具有生起性质的法’……乃至……

一三 对于‘想是具有生起性质的法’……乃至……

一四 对于‘行是具有生起性质的法’……乃至……

一五 对于‘识是具有生起性质的法’，能如实了知；对于‘识是具有坏灭性质的法’，能如实了知；对于‘识是具有生起和坏灭性质的法’，能如实了知。

一六 比丘！这就称为明，这样的人就是具有明的人。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.13 Avijjāvagga 无明品 (SN 22.126-135)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.13.2 Dutiyasamudayadhammasutta 集法二 (SN 22.127)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyasamudayadhammasuttaṃ

127. Ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca mahākoṭṭhiko bārāṇasiyaṃ viharanti isipatane migadāye. Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṃ paṭisallānā vuṭṭhito…pe… ekamantaṃ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca – “‘avijjā, avijjā’ti, āvuso sāriputta, vuccati. Katamā nu kho, āvuso, avijjā, kittāvatā ca avijjāgato hotī”ti?

“Idhāvuso assutavā puthujjano samudayadhammaṃ rūpaṃ ‘samudayadhammaṃ rūpan’ti yathābhūtaṃ nappajānāti; vayadhammaṃ rūpaṃ…pe… ‘samudayavayadhammaṃ rūpan’ti yathābhūtaṃ nappajānāti. Samudayadhammaṃ vedanaṃ…pe… vayadhammaṃ vedanaṃ…pe… ‘samudayavayadhammā vedanā’ti yathābhūtaṃ nappajānāti. Samudayadhammaṃ saññaṃ…pe… samudayadhamme saṅkhāre…pe… vayadhamme saṅkhāre…pe… samudayavayadhamme saṅkhāre ‘samudayavayadhammā saṅkhārā’ti yathābhūtaṃ nappajānāti. Samudayadhammaṃ viññāṇaṃ…pe… samudayavayadhammaṃ viññāṇaṃ ‘samudayavayadhammaṃ viññāṇan’ti yathābhūtaṃ nappajānāti. Ayaṃ vuccati, āvuso, avijjā; ettāvatā ca avijjāgato hotī”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［一二七］ 第二 集法（二）

一 那时，尊者舍利弗和尊者摩诃拘絺罗，住在波罗奈国的仙人堕处鹿野苑。

二 当时，尊者摩诃拘絺罗，在傍晚时分从静坐中起来……乃至……

三 在一旁坐下的尊者摩诃拘絺罗对尊者舍利弗说：

“朋友舍利弗！常说‘无明，无明’。朋友！什么是无明？怎样算是陷入无明的人呢？”

四 “朋友！这里，没有听闻过正法的凡夫（无闻凡夫），对于‘色是具有生起性质的法（集法）’这一点，不能如实了知；对于‘色是具有坏灭性质的法（灭法）’……乃至……对于‘色是具有生起和坏灭性质的法（集灭法）’这一点，不能如实了知。

五 对于‘受是具有生起性质的法’……乃至……

六 对于‘想是具有生起性质的法’……乃至……

七 对于‘行是具有生起性质的法’……乃至……

八 对于‘识是具有生起性质的法’……乃至……对于‘识是具有坏灭性质的法’……乃至……不能如实了知‘识是具有生起和坏灭性质的法’。

九 朋友！这就称为无明，这样的人就是陷入无明的人。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.13 Avijjāvagga 无明品 (SN 22.126-135)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.13.3 Tatiyasamudayadhammasutta 集法三 (SN 22.128)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Tatiyasamudayadhammasuttaṃ

128. Ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca mahākoṭṭhiko bārāṇasiyaṃ viharanti isipatane migadāye…pe… ekamantaṃ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca – “‘vijjā, vijjā’ti, āvuso sāriputta, vuccati. Katamā nu kho, āvuso, vijjā, kittāvatā ca vijjāgato hotī”ti?

“Idhāvuso, sutavā ariyasāvako samudayadhammaṃ rūpaṃ ‘samudayadhammaṃ rūpan’ti yathābhūtaṃ pajānāti; vayadhammaṃ rūpaṃ…pe… samudayavayadhammaṃ rūpaṃ ‘samudayavayadhammaṃ rūpan’ti yathābhūtaṃ pajānāti; samudayadhammaṃ vedanaṃ…pe… samudayavayadhammā vedanā … samudayadhammaṃ saññaṃ…pe… samudayadhamme saṅkhāre… vayadhamme saṅkhāre… samudayavayadhamme saṅkhāre ‘samudayavayadhammā saṅkhārā’ti yathābhūtaṃ pajānāti. Samudayadhammaṃ viññāṇaṃ… vayadhammaṃ viññāṇaṃ… samudayavayadhammaṃ viññāṇaṃ ‘samudayavayadhammaṃ viññāṇan’ti yathābhūtaṃ pajānāti. Ayaṃ vuccatāvuso, vijjā; ettāvatā ca vijjāgato hotī”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

［一二八］ 第三 集法（三）

一～二 地点在波罗奈国。

三 在一旁坐下的尊者摩诃拘絺罗对尊者舍利弗说：

“朋友舍利弗！常说‘明，明’。朋友！什么是明？怎样算是具有明的人呢？”

四 “朋友！这里，听闻过正法的圣弟子（有闻圣弟子）。对于‘色是具有生起性质的法’，能如实了知；对于‘色是具有坏灭性质的法’……乃至……对于‘色是具有生起和坏灭性质的法’，能如实了知。

五 对于‘受是具有生起性质的法’……乃至……

六 对于‘想是具有生起性质的法’……乃至……

七 对于‘行是具有生起性质的法’……乃至……

八 对于‘识是具有生起性质的法’……乃至……能如实了知‘识是具有生起和坏灭性质的法’。

九 朋友！这就称为明，这样的人就是具有明的人。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.13 Avijjāvagga 无明品 (SN 22.126-135)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.13.4 Assādasutta 味 (SN 22.129)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Assādasuttaṃ

129. Bārāṇasiyaṃ viharanti isipatane migadāye…pe… ekamantaṃ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca – “‘avijjā, avijjā’ti, āvuso sāriputta, vuccati. Katamā nu kho, āvuso, avijjā, kittāvatā ca avijjāgato hotī”ti?

“Idhāvuso assutavā puthujjano rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Vedanāya…pe… saññāya… saṅkhārānaṃ… viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Ayaṃ vuccatāvuso, avijjā; ettāvatā ca avijjāgato hotī”ti. Catutthaṃ.

☸---------------------------------------------------------------------

［一二九］ 第四 味（一）

一～二 住在波罗奈国的仙人堕处鹿野苑……乃至……

三 在一旁坐下的尊者摩诃拘絺罗对尊者舍利弗说：

“朋友舍利弗！常说‘无明，无明’。朋友！什么是无明？怎样算是陷入无明的人呢？”

四 “朋友！这里，没有听闻过正法的凡夫（无闻凡夫），不能如实了知色的诱惑（味）、过患和出离。

五～七 受……想……行……

八 不能如实了知识的诱惑（味）、过患和出离。

九 朋友！这就称为无明，这样的人就是陷入无明的人。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.13 Avijjāvagga 无明品 (SN 22.126-135)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.13.5 Dutiyaassādasutta 味二 (SN 22.130)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Dutiyaassādasuttaṃ

130. Bārāṇasiyaṃ viharanti isipatane migadāye…pe… “‘vijjā, vijjā’ti, āvuso sāriputta, vuccati. Katamā nu kho, āvuso, vijjā, kittāvatā ca vijjāgato hotī”ti?

“Idhāvuso, sutavā ariyasāvako rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. Vedanāya…pe… saññāya… saṅkhārānaṃ… viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. Ayaṃ vuccatāvuso, vijjā; ettāvatā ca vijjāgato hotī”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

［一三〇］ 第五 味（二）

一～二 地点在波罗奈国的仙人堕处鹿野苑……

三 “朋友舍利弗！常说‘明，明’。朋友！什么是明？怎样算是具有明的人呢？”

四 “朋友！这里，听闻过正法的圣弟子（有闻圣弟子），能如实了知色的诱惑（味）、过患和出离。

五～七 受……想……行……

八 能如实了知识的诱惑（味）、过患和出离。

九 朋友！这就称为明，这样的人就是具有明的人。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.13 Avijjāvagga 无明品 (SN 22.126-135)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.13.6 Samudayasutta 集 (SN 22.131)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Samudayasuttaṃ

131. Bārāṇasiyaṃ viharanti isipatane migadāye…pe… “‘avijjā, avijjā’ti, āvuso sāriputta, vuccati. Katamā nu kho, āvuso, avijjā, kittāvatā ca avijjāgato hotī”ti?

“Idhāvuso, assutavā puthujjano rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Vedanāya…pe… saññāya… saṅkhārānaṃ… viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Ayaṃ vuccatāvuso, avijjā; ettāvatā ca avijjāgato hotī”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［一三一］ 第六 集（一）

一～二 住在波罗奈国的仙人堕处鹿野苑……

三 “朋友舍利弗！常说‘无明，无明’。朋友！什么是无明？怎样算是陷入无明的人呢？”

四 “朋友！这里，没有听闻过正法的凡夫（无闻凡夫），不能如实了知色的生起（集）、灭去（灭）、诱惑（味）、过患和出离。

五～八 不能如实了知受……想……行……识的生起（集）、灭去（灭）、诱惑（味）、过患和出离。

九 朋友！这就称为无明，这样的人就是陷入无明的人。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.13 Avijjāvagga 无明品 (SN 22.126-135)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.13.7 Dutiyasamudayasutta 集二 (SN 22.132)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Dutiyasamudayasuttaṃ

132. Bārāṇasiyaṃ viharanti isipatane migadāye…pe… ekamantaṃ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca – “‘vijjā, vijjā’ti, āvuso sāriputta, vuccati. Katamā nu kho, āvuso, vijjā, kittāvatā ca vijjāgato hotī”ti?

“Idhāvuso, sutavā ariyasāvako rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. Vedanāya…pe… saññāya… saṅkhārānaṃ… viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. Ayaṃ vuccatāvuso, vijjā; ettāvatā ca vijjāgato hotī”ti. Sattamaṃ.

☸---------------------------------------------------------------------

［一三二］ 第七 集（二）

一～二 住在波罗奈国的仙人堕处鹿野苑……

三 在一旁坐下的尊者摩诃拘絺罗对尊者舍利弗说：

“朋友舍利弗！常说‘明，明’。朋友！什么是明？怎样算是具有明的人呢？”

四 “朋友！这里，听闻过正法的圣弟子（有闻圣弟子），能如实了知色的生起（集）、灭去（灭）、诱惑（味）、过患和出离。

五～八 能如实了知受……想……行……识的生起（集）、灭去（灭）、诱惑（味）、过患和出离。

九 “朋友！这就称为明，这样的人就是具有明的人。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.13 Avijjāvagga 无明品 (SN 22.126-135)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.13.8 Koṭṭhikasutta 拘絺罗 (SN 22.133)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Koṭṭhikasuttaṃ

133. Bārāṇasiyaṃ viharanti isipatane migadāye. Atha kho āyasmā sāriputto sāyanhasamayaṃ…pe… ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ mahākoṭṭhikaṃ etadavoca – “‘avijjā, avijjā’ti, āvuso koṭṭhika, vuccati. Katamā nu kho, āvuso, avijjā, kittāvatā ca avijjāgato hotī”ti?

“Idhāvuso, assutavā puthujjano rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Vedanāya…pe… saññāya… saṅkhārānaṃ… viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Ayaṃ vuccatāvuso, avijjā; ettāvatā ca avijjāgato hotī”ti.

Evaṃ vutte, āyasmā sāriputto āyasmantaṃ mahākoṭṭhikaṃ etadavoca – “‘vijjā, vijjā’ti, āvuso koṭṭhika, vuccati. Katamā nu kho, āvuso, vijjā, kittāvatā ca vijjāgato hotī”ti?

“Idhāvuso sutavā ariyasāvako rūpassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. Vedanāya…pe… saññāya… saṅkhārānaṃ… viññāṇassa assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. Ayaṃ vuccatāvuso, vijjā; ettāvatā ca vijjāgato hotī”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［一三三］ 第八 拘絺罗（一）

一 住在波罗奈国的仙人堕处鹿野苑……

二 当时，尊者舍利弗，在傍晚时分……乃至……

三 在一旁坐下的舍利弗对尊者摩诃拘絺罗说：

“朋友拘絺罗！常说‘无明，无明’。朋友！什么是无明？怎样算是陷入无明的人呢？”

四 “朋友！这里，没有听闻过正法的凡夫（无闻凡夫），不能如实了知色的诱惑（味）、过患和出离。

五～八 不能如实了知受……想……行……识的诱惑（味）、过患和出离。

九 朋友！这就称为无明，这样的人就是陷入无明的人。”

一〇 听（拘絺罗）这样说后，尊者舍利弗又对尊者摩诃拘絺罗说：

“朋友拘絺罗！常说‘明，明’。朋友！什么是明？怎样算是具有明的人呢？”

一一 “朋友！这里，听闻过正法的圣弟子（有闻圣弟子），能如实了知色的诱惑（味）、过患和出离。

一二～一四 受……想……行……

一五 能如实了知识的诱惑（味）、过患和出离。

一六 朋友！这就称为明，这样的人就是具有明的人。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.13 Avijjāvagga 无明品 (SN 22.126-135)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.13.9 Dutiyakoṭṭhikasutta 拘絺罗二 (SN 22.134)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Dutiyakoṭṭhikasuttaṃ

134. Bārāṇasiyaṃ viharanti isipatane migadāye…pe… “‘avijjā, avijjā’ti, āvuso koṭṭhika, vuccati. Katamā nu kho, āvuso, avijjā, kittāvatā ca avijjāgato hotī”ti?

“Idhāvuso, assutavā puthujjano rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Vedanāya…pe… saññāya… saṅkhārānaṃ… viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Ayaṃ vuccatāvuso, avijjā; ettāvatā ca avijjāgato hotī”ti.

Evaṃ vutte, āyasmā sāriputto āyasmantaṃ mahākoṭṭhikaṃ etadavoca – “‘vijjā, vijjā’ti, āvuso koṭṭhika, vuccati. Katamā nu kho, āvuso, vijjā, kittāvatā ca vijjāgato hotī”ti?

“Idhāvuso, sutavā ariyasāvako rūpassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. Vedanāya…pe… saññāya… saṅkhārānaṃ… viññāṇassa samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. Ayaṃ vuccatāvuso, vijjā; ettāvatā ca vijjāgato hotī”ti. Navamaṃ.

☸---------------------------------------------------------------------

［一三四］ 第九 拘絺罗（二）

一～二 地点在波罗奈国的仙人堕处鹿野苑……

三 （舍利弗问：）“朋友拘絺罗！常说‘无明，无明’。朋友！什么是无明？怎样算是陷入无明的人呢？”

四 （摩诃拘絺罗答：）“朋友！这里，没有听闻过正法的凡夫（无闻凡夫），不能如实了知色的生起（集）、灭去（灭）、诱惑（味）、过患和出离。

五～七 受……想……行……

八 不能如实了知识的生起（集）、灭去（灭）、诱惑（味）、过患和出离。

九 朋友！这就称为无明，这样的人就是陷入无明的人。”

一〇 听（拘絺罗）这样说后，尊者舍利弗又对尊者摩诃拘絺罗说：

“朋友拘絺罗！常说‘明，明’。朋友！什么是明？怎样算是具有明的人呢？”

一一 （摩诃拘絺罗答：）“朋友！这里，听闻过正法的圣弟子（有闻圣弟子），能如实了知色的生起（集）、灭去（灭）、诱惑（味）、过患和出离。

一二～一四 受……想……行……

一五 能如实了知识的生起（集）、灭去（灭）、诱惑（味）、过患和出离。

朋友！这就称为明，这样的人就是具有明的人。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.13 Avijjāvagga 无明品 (SN 22.126-135)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.13.10 Tatiyakoṭṭhikasutta 拘絺罗三 (SN 22.135)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Tatiyakoṭṭhikasuttaṃ

135. Taññeva nidānaṃ. Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ mahākoṭṭhikaṃ etadavoca – “‘avijjā, avijjā’ti, āvuso koṭṭhika, vuccati. Katamā nu kho, āvuso, avijjā, kittāvatā ca avijjāgato hotī”ti?

“Idhāvuso, assutavā puthujjano rūpaṃ nappajānāti, rūpasamudayaṃ nappajānāti, rūpanirodhaṃ nappajānāti, rūpanirodhagāminiṃ paṭipadaṃ nappajānāti. Vedanaṃ nappajānāti…pe… saññaṃ… saṅkhāre… viññāṇaṃ nappajānāti, viññāṇasamudayaṃ nappajānāti, viññāṇanirodhaṃ nappajānāti, viññāṇanirodhagāminiṃ paṭipadaṃ nappajānāti. Ayaṃ vuccatāvuso, avijjā; ettāvatā ca avijjāgato hotī”ti.

Evaṃ vutte, āyasmā sāriputto āyasmantaṃ mahākoṭṭhikaṃ etadavoca – “‘vijjā, vijjā’ti, āvuso koṭṭhika, vuccati. Katamā nu kho, āvuso, vijjā, kittāvatā ca vijjāgato hotī”ti? “Idhāvuso, sutavā ariyasāvako rūpaṃ pajānāti, rūpasamudayaṃ pajānāti, rūpanirodhaṃ pajānāti, rūpanirodhagāminiṃ paṭipadaṃ pajānāti. Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ pajānāti, viññāṇasamudayaṃ pajānāti, viññāṇanirodhaṃ pajānāti, viññāṇanirodhagāminiṃ paṭipadaṃ pajānāti. Ayaṃ vuccatāvuso, vijjā; ettāvatā ca vijjāgato hotī”ti. Dasamaṃ.

Avijjāvaggo terasamo.

Tassuddānaṃ –

Samudayadhamme tīṇi, assādo apare duve;

Samudaye ca dve vuttā, koṭṭhike apare tayoti.

☸---------------------------------------------------------------------

［一三五］ 第十 拘絺罗（三）

一～二 地点同前。

三 在一旁坐下的尊者舍利弗对尊者摩诃拘絺罗说：

“朋友拘絺罗！常说‘无明，无明’。朋友！什么是无明？怎样算是陷入无明的人呢？”

四 “朋友！这里，没有听闻过正法的凡夫（无闻凡夫），不了知色，不了知色的集起，不了知色的寂灭，不了知导向色寂灭的道路（道）。

五～七 受……想……行……

八 不了知识，不了知识的集起，不了知识的寂灭，不了知导向识寂灭的道路（道）。

九 朋友！这就称为无明，这样的人就是陷入无明的人。”

一〇 听（拘絺罗）这样说后，尊者舍利弗又对尊者摩诃拘絺罗说：

一一 （舍利弗问：“朋友！什么是明？怎样算是具有明的人呢？” 摩诃拘絺罗答：）“朋友！这里，听闻过正法的圣弟子（有闻圣弟子），了知色、了知色的集起、了知色的寂灭，了知导向色寂灭的道路（道）。

一二～一四 受……想……行……

一五 了知识，了知识的集起，了知识的寂灭，了知导向识寂灭的道路（道）。

一六 朋友！这就称为明，这样的人就是具有明的人。”

无明品（终）

此品摄颂：

三集法，二味；

二集，以及后三拘絺罗。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.14 Kukkuḷavagga 煻煨品 (SN 22.136-149)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.14.1 Kukkuḷasutta 煻煨 (SN 22.136)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

14. Kukkuḷavaggo

1. Kukkuḷasuttaṃ

136. Sāvatthinidānaṃ. “Rūpaṃ, bhikkhave, kukkuḷaṃ, vedanā kukkuḷā, saññā kukkuḷā, saṅkhārā kukkuḷā, viññāṇaṃ kukkuḷaṃ. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第四 煻煨品

［一三六］ 第一 煻煨

一～二 ［那时，世尊］住在舍卫城。

三 “诸位比丘！色如同热灰（煻煨），受如同热灰，想如同热灰，行如同热灰，识如同热灰。

四 诸位比丘！这样观察后，听闻过正法的圣弟子（有闻圣弟子），就会对色感到厌离，对受……想……行……识感到厌离。

五 由于厌离而离欲……乃至，了知……不再有未来的生有（后有）。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.14 Kukkuḷavagga 煻煨品 (SN 22.136-149)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.14.2 Aniccasutta 无常 (SN 22.137)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Aniccasuttaṃ

137. Sāvatthinidānaṃ. “Yaṃ, bhikkhave, aniccaṃ; tatra vo chando pahātabbo. Kiñca, bhikkhave, aniccaṃ? Rūpaṃ, bhikkhave, aniccaṃ; tatra vo chando pahātabbo. Vedanā aniccā…pe… saññā… saṅkhārā… viññāṇaṃ aniccaṃ; tatra vo chando pahātabbo. Yaṃ, bhikkhave, aniccaṃ; tatra vo chando pahātabbo”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［一三七］ 第二 无常（一）

一 [那时，世尊]在舍卫城。

二 “诸比丘！对于无常的事物，你们应当断除欲求。诸比丘！什么事物是无常的呢？

三 诸比丘！色是无常的，对此你们应当断除欲求。

四～六 受……想……行……

七 识是无常的，对此你们应当断除欲求。

八 诸比丘！对于无常的事物，你们应当断除欲求。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.14 Kukkuḷavagga 煻煨品 (SN 22.136-149)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.14.3 Dutiyaaniccasutta 无常二 (SN 22.138)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Dutiyaaniccasuttaṃ

138. Sāvatthinidānaṃ. “Yaṃ, bhikkhave, aniccaṃ; tatra vo rāgo pahātabbo. Kiñca, bhikkhave, aniccaṃ? Rūpaṃ, bhikkhave, aniccaṃ; tatra vo rāgo pahātabbo. Vedanā aniccā… saññā… saṅkhārā… viññāṇaṃ aniccaṃ; tatra vo rāgo pahātabbo. Yaṃ, bhikkhave, aniccaṃ; tatra vo rāgo pahātabbo”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

［一三八］ 第三 无常（二）

一 [那时，世尊]在舍卫城。

二 “诸比丘！对于无常的事物，你们应当断除贪。诸比丘！什么事物是无常的呢？

三 诸比丘！色是无常的，对此你们应当断除贪。

四～七 受……想……行……识是无常的，对此你们应当断除贪。

八 诸比丘！对于无常的事物，你们应当断除贪。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.14 Kukkuḷavagga 煻煨品 (SN 22.136-149)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.14.4 Tatiyaaniccasutta 无常三 (SN 22.139)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Tatiyaaniccasuttaṃ

139. Sāvatthinidānaṃ. “Yaṃ, bhikkhave, aniccaṃ; tatra vo chandarāgo pahātabbo. Kiñca, bhikkhave, aniccaṃ? Rūpaṃ, bhikkhave, aniccaṃ, tatra vo chandarāgo pahātabbo. Vedanā aniccā… saññā… saṅkhārā… viññāṇaṃ aniccaṃ; tatra vo chandarāgo pahātabbo. Yaṃ, bhikkhave, aniccaṃ; tatra vo chandarāgo pahātabbo”ti. Catutthaṃ.

☸---------------------------------------------------------------------

［一三九］ 第四 无常（三）

一 [那时世尊]在舍卫城。

二 “诸比丘！对于无常的事物，你们应当断除贪欲。诸比丘！什么事物是无常的呢？

三 诸比丘！色是无常的，对此你们应当断除贪欲。

四～七 受……想……行……识是无常的，对此你们应当断除贪欲。

八 诸比丘！对于无常的事物，你们应当断除贪欲。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.14 Kukkuḷavagga 煻煨品 (SN 22.136-149)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.14.5 Dukkhasutta 苦 (SN 22.140)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Dukkhasuttaṃ

140. Sāvatthinidānaṃ. “Yaṃ, bhikkhave, dukkhaṃ; tatra vo chando pahātabbo…pe… yaṃ, bhikkhave, dukkhaṃ; tatra vo chando pahātabbo”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

［一四０］ 第五 苦

一 [那时，世尊]在舍卫城。

二 “诸比丘！对于苦的事物，你们应当断除欲求。诸比丘！什么事物是苦的呢？

三 诸比丘！色是苦的，对此你们应当断除欲求。

四～六 受……想……行……

七 识是苦的，对此你们应当断除欲求。

八 诸比丘！对于苦的事物，你们应当断除欲求。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.14 Kukkuḷavagga 煻煨品 (SN 22.136-149)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.14.6 Dutiyadukkhasutta 苦二 (SN 22.141)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Dutiyadukkhasuttaṃ

141. Sāvatthinidānaṃ. “Yaṃ, bhikkhave, dukkhaṃ; tatra vo rāgo pahātabbo…pe… yaṃ, bhikkhave, dukkhaṃ; tatra vo rāgo pahātabbo”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［一四一］ 第六 苦（二）

一 [那时，世尊]在舍卫城。

二 “诸比丘！对于苦的事物，你们应当断除贪。诸比丘！什么事物是苦的呢？

三 诸比丘！色是苦的，对此你们应当断除贪。

四～六 受……想……行……

七 识是苦的，对此你们应当断除贪。

八 诸比丘！对于苦的事物，你们应当断除贪。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.14 Kukkuḷavagga 煻煨品 (SN 22.136-149)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.14.7 Tatiyadukkhasutta 苦三 (SN 22.142)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Tatiyadukkhasuttaṃ

142. Sāvatthinidānaṃ. “Yaṃ, bhikkhave, dukkhaṃ; tatra vo chandarāgo pahātabbo…pe… yaṃ, bhikkhave, dukkhaṃ; tatra vo chandarāgo pahātabbo”ti. Sattamaṃ.

☸---------------------------------------------------------------------

［一四二］ 第七 苦（三）

一 [那时，世尊]在舍卫城。

二 “诸比丘！对于苦的事物，你们应当断除贪欲。诸比丘！什么事物是苦的呢？

三 诸比丘！色是苦的，对此你们应当断除贪欲。

四～六 受……想……行……

七 识是苦的，对此你们应当断除贪欲。

八 诸比丘！对于苦的事物，你们应当断除贪欲。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.14 Kukkuḷavagga 煻煨品 (SN 22.136-149)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.14.8 Anattasutta 无我 (SN 22.143)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Anattasuttaṃ

143. Sāvatthinidānaṃ. “Yo, bhikkhave, anattā; tatra vo chando pahātabbo. Ko ca, bhikkhave, anattā? Rūpaṃ, bhikkhave, anattā; tatra vo chando pahātabbo. Vedanā anattā… saññā… saṅkhārā… viññāṇaṃ anattā; tatra vo chando pahātabbo. Yo, bhikkhave, anattā; tatra vo chando pahātabbo”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［一四三］ 第八 无我

一 [那时，世尊]在舍卫城。

二 “诸比丘！对于无我的事物，你们应当断除欲求。诸比丘！什么事物是无我的呢？

三 诸比丘！色是无我的，对此你们应当断除欲求。

四～六 受……想……行……

七 识是无我的，对此你们应当断除欲求。

八 诸比丘！对于无我的事物，你们应当断除欲求。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.14 Kukkuḷavagga 煻煨品 (SN 22.136-149)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.14.9 Dutiyaanattasutta 无我二 (SN 22.144)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Dutiyaanattasuttaṃ

144. Sāvatthinidānaṃ. “Yo, bhikkhave, anattā; tatra vo rāgo pahātabbo. Ko ca, bhikkhave, anattā? Rūpaṃ, bhikkhave, anattā; tatra vo rāgo pahātabbo. Vedanā anattā… saññā… saṅkhārā… viññāṇaṃ anattā; tatra vo rāgo pahātabbo. Yo, bhikkhave, anattā; tatra vo rāgo pahātabbo”ti. Navamaṃ.

☸---------------------------------------------------------------------

［一四四］ 第九 无我（二）

一 [那时，世尊]在舍卫城。

二 “诸比丘！对于无我的事物，你们应当断除贪。诸比丘！什么事物是无我的呢？

三 诸比丘！色是无我的，对此你们应当断除贪。

四～六 受……想……行……

七 识是无我的，对此你们应当断除贪。

八 诸比丘！对于无我的事物，你们应当断除贪。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.14 Kukkuḷavagga 煻煨品 (SN 22.136-149)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.14.10 Tatiyaanattasutta 无我三 (SN 22.145)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Tatiyaanattasuttaṃ

145. Sāvatthinidānaṃ. “Yo, bhikkhave, anattā; tatra vo chandarāgo pahātabbo. Ko ca, bhikkhave, anattā? Rūpaṃ, bhikkhave, anattā; tatra vo chandarāgo pahātabbo. Vedanā anattā… saññā… saṅkhārā… viññāṇaṃ anattā; tatra vo chandarāgo pahātabbo. Yo, bhikkhave, anattā; tatra vo chandarāgo pahātabbo”ti. Dasamaṃ.

☸---------------------------------------------------------------------

［一四五］ 第十 无我（三）

一 [那时，世尊]在舍卫城。

二 “诸比丘！对于无我的事物，你们应当断除贪欲。诸比丘！什么事物是无我的呢？

三 诸比丘！色是无我的，对此你们应当断除贪欲。

四～六 受……想……行……

七 识是无我的，对此你们应当断除贪欲。

八 诸比丘！对于无我的事物，你们应当断除贪欲。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.14 Kukkuḷavagga 煻煨品 (SN 22.136-149)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.14.11 Nibbidābahulasutta 多厌患 (SN 22.146)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Nibbidābahulasuttaṃ

146. Sāvatthinidānaṃ. “Saddhāpabbajitassa, bhikkhave, kulaputtassa ayamanudhammo hoti – yaṃ rūpe nibbidābahulo [nibbidābahulaṃ (syā. kaṃ. pī. ka.)] vihareyya. Vedanāya…pe… saññāya… saṅkhāresu… viññāṇe nibbidābahulo vihareyya. Yo rūpe nibbidābahulo viharanto, vedanāya… saññāya… saṅkhāresu… viññāṇe nibbidābahulo viharanto rūpaṃ parijānāti, vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ parijānāti; so rūpaṃ parijānaṃ vedanaṃ parijānaṃ saññaṃ parijānaṃ saṅkhāre parijānaṃ viññāṇaṃ parijānaṃ parimuccati rūpamhā, parimuccati vedanāya, parimuccati saññāya, parimuccati saṅkhārehi, parimuccati viññāṇamhā, parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi; ‘parimuccati dukkhasmā’ti vadāmī”ti. Ekādasamaṃ.

☸---------------------------------------------------------------------

［一四六］ 第十一 多厌患

一～二 [那时，世尊]在舍卫城。

三 “诸比丘！有信心而出家的善男子，应遵循这样的法：对色常怀厌患而住，对受、想、行、识常怀厌患而住。

四 他对色常怀厌患而住，对受……想……行……识常怀厌患而住，从而彻底了知色，彻底了知受、想、行、识。

五 他因彻底了知色，彻底了知受……想……行……识，从而从色中解脱，从受中解脱，从想中解脱，从行中解脱，从识中解脱；从生、老、死、愁、悲、苦、忧、恼中解脱，我说：‘他从苦中解脱。’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.14 Kukkuḷavagga 煻煨品 (SN 22.136-149)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.14.12 Aniccānupassīsutta 随观无常 (SN 22.147)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

12. Aniccānupassīsuttaṃ

147. Sāvatthinidānaṃ. “Saddhāpabbajitassa, bhikkhave, kulaputtassa ayamanudhammo hoti – yaṃ rūpe aniccānupassī vihareyya. Vedanāya… saññāya… saṅkhāresu… viññāṇe aniccānupassī vihareyya…pe… ‘parimuccati dukkhasmā’ti vadāmī”ti. Dvādasamaṃ.

☸---------------------------------------------------------------------

［一四七］ 第十二 随观无常

一～二 [那时，世尊]在舍卫城。

三 “诸比丘！有信心而出家的善男子，应遵循这样的法：对色随观无常而住，对受、想、行、识随观无常而住……乃至……

四～五 他从苦中解脱。’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.14 Kukkuḷavagga 煻煨品 (SN 22.136-149)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.14.13 Dukkhānupassīsutta 随观苦 (SN 22.148)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

13. Dukkhānupassīsuttaṃ

148. Sāvatthinidānaṃ. “Saddhāpabbajitassa, bhikkhave, kulaputtassa ayamanudhammo hoti – yaṃ rūpe dukkhānupassī vihareyya. Vedanāya… saññāya… saṅkhāresu… viññāṇe dukkhānupassī vihareyya…pe… ‘parimuccati dukkhasmā’ti vadāmī”ti. Terasamaṃ.

☸---------------------------------------------------------------------

［一四八］ 第十三 随观苦

一～二 [那时，世尊]在舍卫城。

三 “诸比丘！有信心而出家的善男子，应遵循这样的法：对色随观苦而住，对受、想、行、识随观苦而住……乃至……

四～五 他从苦中解脱。’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.14 Kukkuḷavagga 煻煨品 (SN 22.136-149)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.14.14 Anattānupassīsutta 随观无我 (SN 22.149)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

14. Anattānupassīsuttaṃ

149. Sāvatthinidānaṃ. “Saddhāpabbajitassa, bhikkhave, kulaputtassa ayamanudhammo hoti – yaṃ rūpe anattānupassī vihareyya. Vedanāya… saññāya… saṅkhāresu… viññāṇe anattānupassī vihareyya. (So rūpe) anattānupassī viharanto, vedanāya… saññāya… saṅkhāresu… viññāṇe anattānupassī viharanto rūpaṃ parijānāti, vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ parijānāti. So rūpaṃ parijānaṃ vedanaṃ parijānaṃ saññaṃ parijānaṃ saṅkhāre parijānaṃ viññāṇaṃ parijānaṃ parimuccati rūpamhā, parimuccati vedanāya, parimuccati saññāya, parimuccati saṅkhārehi, parimuccati viññāṇamhā, parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi; ‘parimuccati dukkhasmā’ti vadāmī”ti. Cuddasamaṃ.

Kukkuḷavaggo cuddasamo.

Tassuddānaṃ –

Kukkuḷā tayo aniccena, dukkhena apare tayo;

Anattena tayo vuttā, kulaputtena dve dukāti.

☸---------------------------------------------------------------------

［一四九］ 第十四 随观无我

一～二 [那时，世尊]在舍卫城。

三 “诸比丘！有信心而出家的善男子，应遵循这样的法：对色随观无我而住，对受、想、行、识随观无我而住。

四 他对色随观无我而住，对受……想……行……识随观无我而住，从而彻底了知色，彻底了知受、想、行、识。

五 他因彻底了知色，彻底了知受……想……行……识，从而从色中解脱，从受中解脱，从想中解脱，从行中解脱，从识中解脱；从生、老、死、愁、悲、苦、忧、恼中解脱，我说：‘他从苦中解脱。’”

第四 煻煨品（终）

此品之摄颂曰：

煻煨三无常

三苦三无我

乃至说此三

善男子苦三

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.15 Diṭṭhivagga 见品 (SN 22.150-159)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.15.1 Ajjhattasutta 于内 (SN 22.150)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

15. Diṭṭhivaggo

1. Ajjhattasuttaṃ

150. Sāvatthinidānaṃ. “Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya uppajjati ajjhattaṃ sukhadukkhan”ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… “rūpe kho, bhikkhave, sati rūpaṃ upādāya uppajjati ajjhattaṃ sukhadukkhaṃ. Vedanāya sati…pe… saññāya sati… saṅkhāresu sati… viññāṇe sati viññāṇaṃ upādāya uppajjati ajjhattaṃ sukhadukkhaṃ. Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya uppajjeyya ajjhattaṃ sukhadukkhan”ti? “No hetaṃ, bhante”. “Vedanā…pe… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”. “Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya uppajjeyya ajjhattaṃ sukhadukkhan”ti? “No hetaṃ, bhante”. “Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第五 见 品

第一 关于内在

一～二 [那时，世尊]在舍卫城。

三 “诸比丘！依靠什么存在？执取什么，内在的乐受和苦受才会生起呢？”

四 “大德！世尊是我等法的根源，[请世尊开示吧]。”

五 “诸比丘！依靠色的存在，执取色，内在的乐受和苦受就会生起。”

六～八 受……想……行……

九 依靠识的存在，执取识，内在的乐受和苦受就会生起。

一〇 “诸比丘！你们认为如何？色是常还是无常？”

“大德！是无常。”

“无常的事物，是苦还是乐？”

“大德！是苦。”

“对于那无常、苦、变易法的事物，如果不执取它，内在的乐受和苦受还会生起吗？”

“大德！不会生起。”

一一～一三 受……想……行……

一四 “识是常还是无常？”

“大德！是无常。”

“无常的事物，是苦还是乐？”

“大德！是苦。”

“对于那无常、苦、变易法的事物，如果不执取它，内在的乐受和苦受还会生起吗？”

“大德！不会生起。”

一五 “如此观察……乃至……了知……不再有后世的存在。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.15 Diṭṭhivagga 见品 (SN 22.150-159)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.15.2 Etaṃmamasutta 我所 (SN 22.151)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Etaṃmamasuttaṃ

151. Sāvatthinidānaṃ. “Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa – ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassatī”ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… “rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa …pe… viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa – ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassati. Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”…pe… vipariṇāmadhammaṃ, api nu taṃ anupādāya etaṃ mama, esohamasmi, eso me attāti samanupasseyyāti? “No hetaṃ, bhante”. “Vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ bhante”…pe… vipariṇāmadhammaṃ, api nu taṃ anupādāya etaṃ mama, esohamasmi, eso me attāti samanupasseyyāti? “No hetaṃ, bhante”. “Evaṃ passaṃ..pe… nāparaṃ itthattāyāti pajānātī”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

第二 我所

一～二 [那时，世尊]在舍卫城。

三 “诸比丘！依靠什么存在？执取什么？执着于什么？才会这样看待：‘这是我的，这是我，这是我的自我’呢？”

四 “大德！世尊是我等法的根源……乃至……”

五～九 “诸比丘！依靠色的存在，执取色，执着于色……乃至……依靠识的存在，执取识，执着于识，才会这样看待：‘这是我的，这是我，这是我的自我’。

一〇 诸比丘！你们认为如何？色是常还是无常？”

“大德！是无常……”……乃至……

“对于那无常、苦、变易法的事物，如果不执取它，还会认为‘这是我的，这是我，这是我的自我’吗？”

一一～一三 受……想……行……

一四 识是常还是无常？

“大德！是无常……”……乃至……

“对于那无常、苦、变易法的事物，如果不执取它，还会认为‘这是我的，这是我，这是我的自我’吗？”

“大德！不会。”

一五 如此观察……乃至……了知……不再有后世的存在。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.15 Diṭṭhivagga 见品 (SN 22.150-159)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.15.3 Soattāsutta 那个我 (SN 22.152)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Soattāsuttaṃ

152. Sāvatthinidānaṃ. “Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’”ti? Bhagavaṃmūlakā no, bhante, dhammā…pe…. “Rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti. Vedanāya…pe… saññāya… saṅkhāresu …pe… viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’”ti.

“Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”. “Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’”ti? “No hetaṃ, bhante”. “Vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’”ti? “No hetaṃ, bhante”. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātīti. Tatiyaṃ.

☸---------------------------------------------------------------------

第三 那个我

一～三 [那时，世尊]在舍卫城。“诸比丘！依靠什么存在？执取什么？执着于什么？才会生起这样的见解：‘那就是我，那就是世间，我死后将是常、恒、永住、不变易法’呢？”

四 “大德！世尊是我等法的根源……乃至……”

五 “诸比丘！依靠色的存在，执取色，执着于色，才会生起这样的见解：‘那就是我，那就是世间，我死后将是常、恒、永住、不变易法’。

六～九 依靠受……想……行……识的存在，执取识，执着于识，才会生起这样的见解：‘那就是我，那就是世间，我死后将是常、恒、永住、不变易法’。

一〇 诸比丘！你们认为如何，色是常还是无常？”

“大德！是无常。”

“无常的事物，是苦还是乐？”

“大德！是苦。”

“对于那无常、苦、变易法的事物，如果不执取它，还会生起这样的见解：‘那就是我，那就是世间，我死后将是常、恒、永住、不变易法’吗？”

“大德！不会。”

一一～一四 “受……想……行……识是常还是无常？”

“大德！是无常。”

“无常的事物，是苦还是乐？”

“大德！是苦。”

“对于那无常、苦、变易法的事物，如果不执取它，还会生起这样的见解：‘那就是我，那就是世间，我死后将是常、恒、永住、不变易法’吗？”

“大德！不会。”

一五 “如此观察……乃至……了知不再有后世的存在。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.15 Diṭṭhivagga 见品 (SN 22.150-159)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.15.4 Nocamesiyāsutta 无我所 (SN 22.153)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Nocamesiyāsuttaṃ

153. Sāvatthinidānaṃ. “Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’”ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… “rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’ti. Vedanāya sati… saññāya sati… saṅkhāresu sati… viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa, evaṃ diṭṭhi uppajjati – ‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’ti. Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”. “Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’”ti? “No hetaṃ, bhante”. “Vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”. “Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’”ti? “No hetaṃ, bhante”. “Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī”ti. Catutthaṃ.

☸---------------------------------------------------------------------

第四 愿我无有

一～二 [那时，世尊]在舍卫城。“诸比丘！依靠什么存在？执取什么？执着于什么？才会生起这样的见解：‘愿我不再存在，愿不再有属于我的东西；我将不会存在，属于我的东西也将不会存在’呢？”

三 “大德！世尊是我等法的根源……乃至……”

四 “诸比丘！依靠色的存在，执取色，执着于色，才会生起这样的见解：‘愿我不再存在，愿不再有属于我的东西；我将不会存在，属于我的东西也将不会存在’。

五～七 受……想……行……

八 依靠识的存在，执取识，执着于识，才会生起这样的见解：‘愿我不再存在，愿不再有属于我的东西；我将不会存在，属于我的东西也将不会存在’。

九 诸比丘！你们认为如何？色是常还是无常？”

“大德！是无常。”

“无常的事物，是苦还是乐？”

“大德！是苦。”

“对于那无常、苦、变易法的事物，如果不执取它，还会生起这样的见解：‘愿我不再存在，愿不再有属于我的东西；我将不会存在，属于我的东西也将不会存在’吗？”

“大德！不会。”

一〇 “受……想……行……识是常还是无常？”

“大德！是无常……”……乃至……

“对于那无常、苦、变易法的事物，如果不执取它，还会生起这样的见解：‘愿我不再存在，愿不再有属于我的东西；我将不会存在，属于我的东西也将不会存在’吗？”

“大德！不会。”

“如此观察……乃至，了知……不再有后世的存在。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.15 Diṭṭhivagga 见品 (SN 22.150-159)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.15.5 Micchādiṭṭhisutta 邪见 (SN 22.154)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Micchādiṭṭhisuttaṃ

154. Sāvatthinidānaṃ. “Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa micchādiṭṭhi uppajjatī”ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… “rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa micchādiṭṭhi uppajjati. Vedanāya sati… micchādiṭṭhi uppajjati. Saññāya sati… saṅkhāresu sati… viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa micchādiṭṭhi uppajjati. Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”. “Yaṃ panāniccaṃ…pe… api nu taṃ anupādāya micchādiṭṭhi uppajjeyyā”ti? “No hetaṃ, bhante”. “Vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”. “Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya micchādiṭṭhi uppajjeyyā”ti? “No hetaṃ, bhante”. “Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī”ti.‘Pañcamaṃ.

☸---------------------------------------------------------------------

［一五四］ 第五 邪见

一～三 [那时，世尊]在舍卫城。“诸比丘！依靠什么存在？执取什么？执着于什么？邪见才会生起呢？”

四 “大德！世尊是我等法的根源……乃至……”

五 “诸比丘！依靠色的存在，执取色，执着于色，邪见就会生起。

六～九 依靠受……想……行……识的存在，执取识，执着于识，邪见就会生起。

一〇 诸比丘！你们认为如何？色是常还是无常？”

“大德！是无常。”

“对于那无常、苦、变易法的事物，如果不执取它……乃至……邪见还会生起吗？”

“大德！不会。”

一一～一四 “受……想……行……识是常还是无常？”

“大德！是无常。”

“无常的事物，是苦还是乐？”

“大德！是苦。”

“对于那无常、苦、变易法的事物，如果不执取它，邪见还会生起吗？”

“大德！不会。”

“如此观察……乃至，了知……不再有后世的存在。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.15 Diṭṭhivagga 见品 (SN 22.150-159)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.15.6 Sakkāyadiṭṭhisutta 身见 (SN 22.155)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Sakkāyadiṭṭhisuttaṃ

155. Sāvatthinidānaṃ. “Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa sakkāyadiṭṭhi uppajjatī”ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… “rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa sakkāyadiṭṭhi uppajjati. Vedanāya sati… saññāya sati… saṅkhāresu sati… viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa sakkāyadiṭṭhi uppajjati. Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”. “Yaṃ panāniccaṃ…pe… api nu taṃ anupādāya sakkāyadiṭṭhi uppajjeyyā”ti? “No hetaṃ, bhante”. “Vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”. “Yaṃ panāniccaṃ…pe… api nu taṃ anupādāya sakkāyadiṭṭhi uppajjeyyā”ti? “No hetaṃ, bhante”. “Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［一五五］ 第六 身见

一～三 [那时，世尊]在舍卫城。“诸比丘！依靠什么存在？执取什么？执着于什么？身见才会生起呢？”

四 “大德！世尊是我等法的根源……乃至……”

五 “诸比丘！依靠色的存在，执取色，执着于色，身见就会生起。

六～九 依靠受……想……行……识的存在，执取识，执着于识，身见就会生起。

一〇 诸比丘！你们认为如何，色是常还是无常？”

“大德！是无常。”

“无常的事物……乃至……对于那无常、苦、变易法的事物，如果不执取它，身见还会生起吗？”

“大德！不会。”

一一～一四 “受……想……行……识是常还是无常？”

“大德！是无常。”

“无常的事物……乃至……对于那无常、苦、变易法的事物，如果不执取它，身见还会生起吗？”

“大德！不会。”

一五 “如此观察……了知不再有后世的存在。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.15 Diṭṭhivagga 见品 (SN 22.150-159)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.15.7 Attānudiṭṭhisutta 我见 (SN 22.156)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Attānudiṭṭhisuttaṃ

156. Sāvatthinidānaṃ. “Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa attānudiṭṭhi uppajjatī”ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… “rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa attānudiṭṭhi uppajjati. Vedanāya sati… saññāya sati… saṅkhāresu sati… viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa attānudiṭṭhi uppajjati. Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”. “Yaṃ panāniccaṃ…pe… api nu taṃ anupādāya attānudiṭṭhi uppajjeyyā”ti? “No hetaṃ, bhante”. “Vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”. “Yaṃ panāniccaṃ…pe… api nu taṃ anupādāya attānudiṭṭhi uppajjeyyā”ti? “No hetaṃ, bhante”. “Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī”ti. Sattamaṃ.

☸---------------------------------------------------------------------

［一五五］ 第七 我

一～三 ［那时，世尊］舍卫城因缘。

“比丘们！因为有什么存在？执取什么？因为沉溺于什么？才会生起‘我’的见解呢？”

四 “大德！世尊是我等法的根源……等等……”

五 “比丘们！因为有色（物质）存在，执取色，因为沉溺于色，所以生起‘我’的见解。

六～九 因为有受……想……行……识存在，执取识，因为沉溺于识，所以生起‘我’的见解。

一〇 比丘们！你们认为如何？色是恒常的，还是无常的呢？”

“大德！是无常的。”

“既然是无常的……等等……如果不执取它，‘我’的见解还会生起吗？”

“大德！不会的。”

一一～一四 “受……想……行……识是恒常的，还是无常的呢？”

“大德！是无常的。”

“既然是无常的……等等……如果不执取它，‘我’的见解还会生起吗？”

“大德！不会的。”

“既然是无常的……等等……如果不执取它，‘我’的见解还会生起吗？” (注：原文此处重复，保留)

“大德！不会的。”

一五 “像这样观察……等等……了知……不再有未来的生命。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.15 Diṭṭhivagga 见品 (SN 22.150-159)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.15.8 Abhinivesasutta 现贪 (SN 22.157)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Abhinivesasuttaṃ

157. Sāvatthinidānaṃ. “Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa uppajjanti saṃyojanābhinivesavinibandhā”ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… “rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa uppajjanti saṃyojanābhinivesavinibandhā. Vedanāya sati… saññāya sati… saṅkhāresu sati… viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa uppajjanti saṃyojanābhinivesavinibandhā. Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”. “Yaṃ panāniccaṃ…pe… api nu taṃ anupādāya uppajjeyyuṃ saṃyojanābhinivesavinibandhā”ti? “No hetaṃ, bhante”…pe… “evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［一五六］ 第八 沉溺（一）

一～三 ［那时，世尊］舍卫城因缘。

“比丘们！因为有什么存在？执取什么？因为沉溺于什么？才会生起束缚、沉溺、纠缠呢？”

四 “大德！世尊是我等法的根源……等等……”

五 “比丘们！因为有色（物质）存在，执取色，因为沉溺于色，所以生起束缚、沉溺、纠缠。

六～九 因为有受……想……行……识存在，执取识，因为沉溺于识，所以生起束缚、沉溺、纠缠。

一〇 比丘们！你们认为如何？色是恒常的，还是无常的呢？”

“大德！是无常的。”

“既然是无常的……等等……如果不执取它，束缚、沉溺、纠缠还会生起吗？”

“大德！不会的。”

一一～一四 受……等等……大德！不会的。

一五 “像这样观察……等等……了知……不再有未来的生命。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.15 Diṭṭhivagga 见品 (SN 22.150-159)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.15.9 Dutiyaabhinivesasutta 现贪二 (SN 22.158)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Dutiyaabhinivesasuttaṃ

158. Sāvatthinidānaṃ. “Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa uppajjanti saṃyojanābhinivesavinibandhājjhosānā”ti? [vinibandhā ajjhosānāti (sī. ka.)] Bhagavaṃmūlakā no, bhante, dhammā…pe… “rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa uppajjanti saṃyojanābhinivesavinibandhājjhosānā. Vedanāya sati … saññāya sati… saṅkhāresu sati… viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa uppajjanti saṃyojanābhinivesavinibandhājjhosānā. Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”. “Yaṃ panāniccaṃ…pe… api nu taṃ anupādāya uppajjeyyuṃ saṃyojanābhinivesavinibandhājjhosānā”ti? “No hetaṃ, bhante”…pe… “evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī”ti. Navamaṃ.

☸---------------------------------------------------------------------

［一五七］ 第九 沉溺（二）

一～三 ［那时，世尊］舍卫城因缘。

比丘们！因为有什么存在？执取什么？因为沉溺于什么？才会生起束缚、沉溺、纠缠、耽着呢？

四 大德！世尊是我等法的根源……等等……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/1. Khandhasaṃyutta 蕴相应 (SN 22, 1-159)/1.15 Diṭṭhivagga 见品 (SN 22.150-159)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.15.10 Ānandasutta 阿难 (SN 22.159)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Ānandasuttaṃ

159. Sāvatthinidānaṃ. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā…pe… bhagavantaṃ etadavoca – “sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.

“Taṃ kiṃ maññasi, ānanda, rūpaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”. “Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ, bhante”. “Vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”. “Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ, bhante” [no hetaṃ bhante. tasmātihānanda yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ…pe… daṭṭhabbaṃ. (sī. syā. kaṃ. pī.)]. “Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī”ti. Dasamaṃ.

Diṭṭhivaggo pañcadasamo.

Tassuddānaṃ –

Ajjhattikaṃ etaṃmama, soattā nocamesiyā;

Micchāsakkāyattānu dve, abhinivesā ānandenāti.

Uparipaṇṇāsako samatto.

Tassa uparipaṇṇāsakassa vagguddānaṃ –

Anto dhammakathikā vijjā, kukkuḷaṃ diṭṭhipañcamaṃ;

Tatiyo paṇṇāsako vutto, nipātoti pavuccatīti [nipāto tena vuccatīti (sī. syā. kaṃ.)].

Khandhasaṃyuttaṃ samattaṃ.

☸---------------------------------------------------------------------

［一五八］ 第十 阿难

一 ［那时，世尊］舍卫城因缘。

二 这时，具寿阿难来到世尊的住处。到了之后……等等……对世尊说：

三 “好啊！大德世尊！恳请您为我简略地解说佛法，我听闻世尊的法后，能够独自远离尘嚣、不放逸、热忱、

精进而住。”

四 “阿难！你认为如何？色是恒常的，还是无常的呢？”

“大德！是无常的。”

“是无常的，那它是苦的，还是乐的呢？”

“大德！是苦的。”

“对于这无常、苦、变易之法，能够认为：‘这是我的，这是我，这是我的自体（灵魂）’吗？”

“大德！不能。”

五～八 “受……想……行……识是恒常的，还是无常的呢？”

“大德！是无常的。” (注：原文此处作“不也”，似应为“无常”，依巴利文及上下文义改为“无常”）

“是无常的，那它是苦的，还是乐的呢？”

“大德！是苦的。”

“对于这无常、苦、变易之法，能够认为：‘这是我的，这是我，这是我的自体’吗？”

“大德！不能。”

九 “阿难！因此在这里，对于所有过去、未来、现在的色……等等……

一〇 像这样观察……等等……了知……不再有未来的生命。”

第五见品（终）

此品的内容提要如下：

内在与我所

我与非我所

邪见及身见

二沉溺阿难

后五十经的内容提要如下：

边 法说 无明

热灰 见等五

第三五十经

说成为一章

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2559.11.7 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/2. Rādhasaṃyutta 罗陀相应 (SN 23, 160-205)/2.1 Paṭhamamāravagga 魔罗一品 (SN 23.1-10, 160-169)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.1 Mārasutta 魔罗经 (SN 23.1, 160)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Rādhasaṃyuttaṃ

罗陀相应

1. Paṭhamavaggo

魔罗一品

1. Mārasuttaṃ

魔罗经

160. Sāvatthinidānaṃ.

［那时世尊］舍卫城因缘。

Atha kho āyasmā rādho yena bhagavā tenupasaṅkami;

那时，具寿罗陀来到世尊的住处。

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

到了之后，顶礼世尊，在一旁坐下。

Ekamantaṃ nisinno kho āyasmā rādho bhagavantaṃ etadavoca –

在一旁坐好后，具寿罗陀对世尊说：

☼ 【取蕴五魔、无取涅槃！】

☆ ➊ 五魔（五蕴） ➾ ➋ 正观（厌患） ➾ ➌ 厌患（苦） ➾ ➍ 离贪（集） ➾ ➎ 解脱（道） ➾ ➏ 涅槃（灭） ➾ ➐ 成就梵行。

“‘Māro, māro’ti, bhante, vuccati. Kittāvatā nu kho, bhante, māro”ti?

➊ “大德！您说的‘魔’，‘魔’，到底什么是‘魔’呢？”

“Rūpe kho, rādha, sati māro vā assa māretā vā yo vā pana mīyati.

“罗陀！⑴ 如果有‘色’（物质存在），那么就会有魔、杀者或死者。

Tasmātiha tvaṃ, rādha, rūpaṃ māroti passa, māretāti passa, mīyatīti passa, rogoti passa, gaṇḍoti passa, sallanti passa, aghanti passa, aghabhūtanti passa.

罗陀！因此，你要这样看待：‘色’是魔，是杀者，是死者，是疾病，是肿瘤，是刺，是痛苦，是痛苦的根源。

Ye naṃ evaṃ passanti te sammā passanti.

那些这样看待的人，就是正确的看待。

Vedanāya sati… saññāya sati… saṅkhāresu sati… viññāṇe sati māro vā assa māretā vā yo vā pana mīyati.

⑵ 如果有‘受’存在、⑶ 如果有‘想’存在、⑷ 如果有‘行’存在……⑸ 如果有‘识’存在，那么就会有魔、杀者或死者。

Tasmātiha tvaṃ, rādha, viññāṇaṃ māroti passa, māretāti passa, mīyatīti passa, rogoti passa, gaṇḍoti passa, sallanti passa, aghanti passa, aghabhūtanti passa.

罗陀！因此，你要这样看待：‘识’是魔，是杀者，是死者，是疾病，是肿瘤，是刺，是痛苦，是痛苦的根源。

Ye naṃ evaṃ passanti, te sammā passantī”ti.

那些这样看待的人，就是正确的看待。”

“Sammādassanaṃ pana, bhante, kimatthiyan”ti?

➋ “大德！那么，什么叫做‘正确的看待’呢？”

“Sammādassanaṃ kho, rādha, nibbidatthaṃ”.

“罗陀！正确的看待是为了（引生）厌离。”

“Nibbidā pana, bhante, kimatthiyā”ti?

➌ “大德！那么，厌离是为了什么呢？”

“Nibbidā kho, rādha, virāgatthā”.

“罗陀！厌离是为了离贪（断除贪欲）。”

“Virāgo pana, bhante, kimatthiyo”ti?

➍ “大德！那么，离贪是为了什么呢？”

“Virāgo kho, rādha, vimuttattho”.

“罗陀！离贪是为了解脱。”

“Vimutti pana, bhante, kimatthiyā”ti?

➎ “大德！那么，解脱是为了什么呢？”

“Vimutti kho, rādha, nibbānatthā”.

“罗陀！解脱是为了涅槃。”

“Nibbānaṃ pana, bhante, kimatthiyan”ti?

➏ “大德！那么，涅槃是为了什么呢？”

“Accayāsi [accasarā (sī. syā. kaṃ.), assa (pī.), accayā (ka.)], rādha, pañhaṃ, nāsakkhi pañhassa pariyantaṃ gahetuṃ.

“罗陀！你这个问题问得太远了，无法把握问题的最终界限。

Nibbānogadhañhi, rādha, brahmacariyaṃ vussati, nibbānaparāyanaṃ nibbānapariyosānan”ti. Paṭhamaṃ.

➐ 罗陀！（要知道）梵行的修行，就是以涅槃为根基，以涅槃为归宿，以涅槃为终结。”

魔罗经 ～魔罗一品‧第一经终

～《罗陀相应‧魔罗一品‧Mārasutta 魔罗经》(SN 23.1, 160)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/2. Rādhasaṃyutta 罗陀相应 (SN 23, 160-205)/2.1 Paṭhamamāravagga 魔罗一品 (SN 23.1-10, 160-169)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.2 Sattasutta 众生 (SN 23.2, 161)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Sattasuttaṃ

161. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho āyasmā rādho bhagavantaṃ etadavoca – “‘satto, satto’ti, bhante, vuccati. Kittāvatā nu kho, bhante, sattoti vuccatī”ti? “Rūpe kho, rādha, yo chando yo rāgo yā nandī yā taṇhā, tatra satto, tatra visatto, tasmā sattoti vuccati. Vedanāya… saññāya… saṅkhāresu… viññāṇe yo chando yo rāgo yā nandī yā taṇhā, tatra satto, tatra visatto, tasmā sattoti vuccati”.

“Seyyathāpi, rādha, kumārakā vā kumārikāyo vā paṃsvāgārakehi kīḷanti. Yāvakīvañca tesu paṃsvāgārakesu avigatarāgā honti avigatacchandā avigatapemā avigatapipāsā avigatapariḷāhā avigatataṇhā, tāva tāni paṃsvāgārakāni allīyanti keḷāyanti dhanāyanti [manāyanti (sī. pī. ka.)] mamāyanti. Yato ca kho, rādha, kumārakā vā kumārikāyo vā tesu paṃsvāgārakesu vigatarāgā honti vigatacchandā vigatapemā vigatapipāsā vigatapariḷāhā vigatataṇhā, atha kho tāni paṃsvāgārakāni hatthehi ca pādehi ca vikiranti vidhamanti viddhaṃsenti vikīḷaniyaṃ [vikīḷanikaṃ (sī. syā. kaṃ. pī.)] karonti. Evameva kho, rādha, tumhepi rūpaṃ vikiratha vidhamatha viddhaṃsetha vikīḷaniyaṃ karotha taṇhākkhayāya paṭipajjatha. Vedanaṃ vikiratha vidhamatha viddhaṃsetha vikīḷaniyaṃ karotha taṇhākkhayāya paṭipajjatha. Saññaṃ… saṅkhāre vikiratha vidhamatha viddhaṃsetha vikīḷaniyaṃ karotha taṇhākkhayāya paṭipajjatha. Viññāṇaṃ vikiratha vidhamatha viddhaṃsetha vikīḷaniyaṃ karotha taṇhākkhayāya paṭipajjatha. Taṇhākkhayo hi, rādha, nibbānan”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［二］ 第二 众生

一～二 ［那时，世尊］舍卫城因缘。

三 在一旁坐好后，具寿罗陀对世尊说：

“（您常说）众生，众生，什么情况下才被称为‘众生’呢？”

四 “罗陀！对于色（物质）有欲求、贪染、喜悦、渴爱，被它束缚，深陷其中，因此被称为‘众生’。

五～七 对于受……想……行……

八 对于识有欲求、贪染、喜悦、渴爱，被它束缚，深陷其中，因此被称为‘众生’。

九 罗陀！就好比小男孩或小女孩们，用沙土堆成的小房子玩耍。只要他们对于那些沙土房子还有贪爱，还有欲求，还有喜爱，还有渴望，还有热恼，还有渴爱，他们就会执着、珍惜、迷恋、喜爱那些沙土房子。

一〇 罗陀！然而，当那些小男孩或小女孩们，对于那些沙土房子不再有贪爱、不再有欲求、不再有喜爱、不再有渴望、不再有热恼、不再有渴爱时，他们就会用手和脚把那些沙土房子弄散、毁坏、摧毁、当作（不再有价值的）玩具。

一一 罗陀！同样地，你们也应当为了灭尽渴爱，去修行，去驱散、毁坏、摧毁色，把它当作（无实义的）玩具。

一二～一四 （同样地，你们也应当为了灭尽渴爱，去修行，去驱散、毁坏、摧毁）受……想……行……

一五 （同样地，你们也应当）为了灭尽渴爱，去修行，去驱散、毁坏、摧毁识，把它当作（无实义的）玩具。罗陀！渴爱的灭尽就是涅槃。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/2. Rādhasaṃyutta 罗陀相应 (SN 23, 160-205)/2.1 Paṭhamamāravagga 魔罗一品 (SN 23.1-10, 160-169)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.3 Bhavanettisutta 渴望再生 (SN 23.3, 162)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Bhavanettisuttaṃ

162. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho āyasmā rādho bhagavantaṃ etadavoca – “‘bhavanettinirodho [bhavanetti (sī. syā. kaṃ. pī.)], bhavanettinirodho’ti [bhavanettīti (sī. syā. kaṃ.)], bhante, vuccati. Katamā nu kho, bhante, bhavanetti, katamo bhavanettinirodho”ti? “Rūpe kho, rādha, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā – ayaṃ vuccati bhavanetti. Tesaṃ nirodho [nirodhā (sī. syā. kaṃ. pī.)] bhavanettinirodho. Vedanāya… saññāya… saṅkhāresu … viññāṇe yo chando…pe… adhiṭṭhānābhinivesānusayā – ayaṃ vuccati bhavanetti. Tesaṃ nirodho bhavanettinirodho”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

［三］ 第三 有网（生命之网）

一～二 ［那时，世尊］舍卫城因缘。

三 在一旁坐好后，具寿罗陀对世尊说：

“大德！（您常说）‘有网（生命之网）’，‘有网之灭’。大德！什么是‘有网’？什么是‘有网之灭’呢？”

四 “罗陀！对于色（物质）生起的欲求、贪染、喜悦、渴爱、执取中的取着、心的执着、沉溺、潜在烦恼，这被称为‘有网’。这些的熄灭，就是‘有网之灭’。

五～七 对于受……想……行……

八 对于识的欲求……等等……执着、沉溺、潜在烦恼，这被称为‘有网’。这些的熄灭，就是‘有网之灭’。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.1.23 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/2. Rādhasaṃyutta 罗陀相应 (SN 23, 160-205)/2.1 Paṭhamamāravagga 魔罗一品 (SN 23.1-10, 160-169)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.4 Pariññeyyasutta 应被正确知道者 (SN 23.4, 163)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Pariññeyyasuttaṃ

应被正确知道者经

☆ 理解法直到成就真人 ➾

① 正知于法（照见五蕴）；

② 遍知于法（调伏三毒）；

③ 遍知于人（圆满真人）。

《中部经典‧根本法门品‧第一经‧根本法门经》说示（真人）：

☆ 真人（ Sappurisānaṃ ） ➾

解脱圣者，指如来、独觉或阿罗汉佛子。

菩萨，因为没断烦恼，故不可称为真人！

他译：善士、真善人、真实人或善知识。

163. Sāvatthinidānaṃ.

［一、说法缘起 ➥］

［那时，世尊］舍卫城因缘。

Āyasmā rādho yena bhagavā tenupasaṅkami;

具寿罗陀前往世尊所在之处。

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

到达以后，礼敬世尊退坐于旁边。

Ekamantaṃ nisinnaṃ kho āyasmantaṃ rādhaṃ bhagavā etadavoca –

［二、总说人法 ➥］

在一旁坐时，世尊对具寿罗陀如此说：

“Pariññeyye ca, rādha, dhamme desessāmi

“罗陀！我将为你说：➊ 对于‘法’（是什么？）应该被正确地了知！

pariññañca

➋ （以及如何）完全地理解（‘法’）！

pariññātāviṃ puggalañca.

➌ 并且，（最终）完全理解（什么叫做）‘人’！

Taṃ suṇāhi, sādhukaṃ manasi karohi;

请你仔细听，好好地思考！

bhāsissāmī”ti.

我将要说明。”

“Evaṃ, bhante”ti kho āyasmā rādho bhagavato paccassosi.

具寿罗陀回答世尊说：“好的，大德！”

Bhagavā etadavoca –

［三、照见五蕴 ➥］

世尊如此解说：

“katame ca, rādha, pariññeyyā dhammā?

“那么，罗陀！什么是——对于‘法’（是什么？）应该被正确地了知呢？

Rūpaṃ kho, rādha, pariññeyyo dhammo,

⓵ 罗陀！物质性的‘色’，是应该被正确了知的‘法’；
vedanā pariññeyyo dhammo,

⓶ 感受性的‘受’，是应该被正确了知的‘法’；
saññā pariññeyyo dhammo,

⓷ 概念性的‘想’，是应该被正确了知的‘法’；
saṅkhārā pariññeyyo dhammo,

⓸ 造作性的‘行’，是应该被正确了知的‘法’；
viññāṇaṃ pariññeyyo dhammo.

⓹ 识别性的‘识’，是应该被正确了知的‘法’。

Ime vuccanti, rādha, pariññeyyā dhammā.

罗陀！这些被称为——对于‘法’（是什么？）应该被正确地了知！

Katamā ca, rādha, pariññā?

［四、调伏三毒 ➥］

又，罗陀！什么是——应该（通过正思维‘法’而）完全地理解呢？

Yo kho, rādha, rāgakkhayo dosakkhayo mohakkhayo –

罗陀！凡是贪欲的灭尽，瞋恚的灭尽，愚痴的灭尽！

ayaṃ vuccati, rādha, pariññā.

罗陀！这被称为——应该（通过正思维‘法’而）完全地理解。

Katamo ca, rādha, pariññātāvī puggalo?

［五、圆满真人 ➥］

又，罗陀！什么是——直到完全理解（什么叫）‘人’呢？

‘Arahā’tissa vacanīyaṃ.

对于他，应当可以称为——阿罗汉。

Yvāyaṃ āyasmā evaṃnāmo evaṃgotto –

例如：某位具寿（真人）是这样的名字、这样的姓氏！

ayaṃ vuccati, rādha, pariññātāvī puggalo”ti.

罗陀！这被称为——直到完全理解（什么叫）‘人’。”

Catutthaṃ.

应被正确知道者经 ～魔罗一品‧第四经终

～《罗陀相应‧魔罗一品‧Pariññeyyasutta 应被正确知道者经》((SN 23.4, 163)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/2. Rādhasaṃyutta 罗陀相应 (SN 23, 160-205)/2.1 Paṭhamamāravagga 魔罗一品 (SN 23.1-10, 160-169)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.5 Samaṇasutta 沙门 (SN 23.5, 164)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Samaṇasuttaṃ

164. Sāvatthinidānaṃ. Ekamantaṃ nisinnaṃ kho āyasmantaṃ rādhaṃ bhagavā etadavoca – “pañcime, rādha, upādānakkhandhā. Katame pañca? Rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ye hi keci, rādha, samaṇā vā brāhmaṇā vā imesaṃ pañcannaṃ upādānakkhandhānaṃ assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti; na me te, rādha, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti. Ye ca kho keci, rādha, samaṇā vā brāhmaṇā vā imesaṃ pañcannaṃ upādānakkhandhānaṃ assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānanti; te kho me, rādha, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

［五］ 第五 沙门（一）

一～二 ［那时，世尊］舍卫城因缘。

三 在一旁坐时，世尊对具寿罗陀说：

四 “罗陀！有这五种取蕴。哪五种呢？就是色取蕴……等等……识取蕴。

五 罗陀！任何沙门或婆罗门，如果对于这五取蕴的味（吸引力）、患（过患）、离（出离），不能如实了知；罗陀！

我不承认那些沙门或婆罗门是沙门中的真沙门，或婆罗门中的真婆罗门。而且，那些具寿们在现世生活中，也不能亲自证知、实现并安住于沙门的意义或婆罗门的意义。

六 罗陀！然而，任何沙门或婆罗门，如果对于这五取蕴的味、患、离，能够如实了知；罗陀！

我承认那些沙门或婆罗门是沙门中的真沙门，婆罗门中的真婆罗门。而且，那些具寿们在现世生活中，能够亲自证知、实现并安住于沙门的意义和婆罗门的意义。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/2. Rādhasaṃyutta 罗陀相应 (SN 23, 160-205)/2.1 Paṭhamamāravagga 魔罗一品 (SN 23.1-10, 160-169)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.6 Dutiyasamaṇasutta 沙门二 (SN 23.6, 165)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Dutiyasamaṇasuttaṃ

165. Sāvatthinidānaṃ. Ekamantaṃ nisinnaṃ kho āyasmantaṃ rādhaṃ bhagavā etadavoca – “pañcime, rādha, upādānakkhandhā. Katame pañca? Rūpupādānakkhandho…pe… viññāṇupādānakkhandho. Ye hi keci, rādha, samaṇā vā brāhmaṇā vā imesaṃ pañcannaṃ upādānakkhandhānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti…pe… sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［六］ 第六 沙门（二）

一～三 ［那时，世尊］舍卫城因缘。

在一旁坐时，世尊对具寿罗陀说：

四 “罗陀！有这五种取蕴。哪五种呢？就是色取蕴……等等……识取蕴。

五～六 罗陀！任何沙门或婆罗门，如果不能如实了知这五取蕴的集（生起）、灭（息灭）、味（吸引力）、患（过患）、离（出离）

……等等……（就不能）亲自证知、实现并安住于（沙门或婆罗门的意义）。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/2. Rādhasaṃyutta 罗陀相应 (SN 23, 160-205)/2.1 Paṭhamamāravagga 魔罗一品 (SN 23.1-10, 160-169)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.7 Sotāpannasutta 预流 (SN 23.7, 166)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Sotāpannasuttaṃ

166. Sāvatthinidānaṃ. Ekamantaṃ nisinnaṃ kho āyasmantaṃ rādhaṃ bhagavā etadavoca – “pañcime, rādha, upādānakkhandhā. Katame pañca? Rūpupādānakkhandho…pe… viññāṇupādānakkhandho. Yato kho, rādha, ariyasāvako imesaṃ pañcannaṃ upādānakkhandhānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti – ayaṃ vuccati, rādha, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti. Sattamaṃ.

☸---------------------------------------------------------------------

［七］ 第七 预流

一～三 ［那时，世尊］舍卫城因缘。

在一旁坐时，世尊对具寿罗陀说：

四 “罗陀！有这五种取蕴。哪五种呢？就是色取蕴……等等……识取蕴。

五 罗陀！当圣弟子能够如实了知这五取蕴的集（生起）、灭（息灭）、味（吸引力）、患（过患）、离（出离）时，罗陀！这位圣弟子

被称为预流（初果）、不堕恶趣法、决定（趋向解脱）、必定达到圆满觉悟。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/2. Rādhasaṃyutta 罗陀相应 (SN 23, 160-205)/2.1 Paṭhamamāravagga 魔罗一品 (SN 23.1-10, 160-169)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.8 Arahantasutta 阿罗汉 (SN 23.8, 167)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Arahantasuttaṃ

167. Sāvatthinidānaṃ. Ekamantaṃ nisinnaṃ kho āyasmantaṃ rādhaṃ bhagavā etadavoca – “pañcime, rādha, upādānakkhandhā. Katame pañca? Rūpupādānakkhandho…pe… viññāṇupādānakkhandho. Yato kho, rādha, bhikkhu imesaṃ pañcannaṃ upādānakkhandhānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto hoti – ayaṃ vuccati, rādha, arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［八］ 第八 阿罗汉

一～三 ［那时，世尊］舍卫城因缘。

在一旁坐时，世尊对具寿罗陀说：

四 “罗陀！有这五种取蕴。哪五种呢？就是色取蕴……等等……识取蕴。

五 罗陀！当比丘如实了知这五取蕴的集（生起）、灭（息灭）、味（吸引力）、患（过患）、离（出离），无所执取而解脱时，罗陀！

这位比丘被称为阿罗汉，是诸漏已尽、梵行已立、所作已办、放下重担、获得自身利益、生死轮回的束缚已完全断除、通过正知而解脱者。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/2. Rādhasaṃyutta 罗陀相应 (SN 23, 160-205)/2.1 Paṭhamamāravagga 魔罗一品 (SN 23.1-10, 160-169)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.9 Chandarāgasutta 贪欲 (SN 23.9, 168)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Chandarāgasuttaṃ

168. Sāvatthinidānaṃ. Ekamantaṃ nisinnaṃ kho āyasmantaṃ rādhaṃ bhagavā etadavoca – “rūpe kho, rādha, yo chando yo rāgo yā nandī yā taṇhā, taṃ pajahatha. Evaṃ taṃ rūpaṃ pahīnaṃ bhavissati ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ. Vedanāya yo chando yo rāgo yā nandī yā taṇhā, taṃ pajahatha. Evaṃ sā vedanā pahīnā bhavissati ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Saññāya… saṅkhāresu yo chando yo rāgo yā nandī yā taṇhā, taṃ pajahatha. Evaṃ te saṅkhārā pahīnā bhavissanti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Viññāṇe yo chando yo rāgo yā nandī yā taṇhā, taṃ pajahatha. Evaṃ taṃ viññāṇaṃ pahīnaṃ bhavissati…pe… anuppādadhamman”ti. Navamaṃ.

☸---------------------------------------------------------------------

［九］ 第九 贪欲（一）

一～三 ［那时，世尊］舍卫城因缘。

在一旁坐时，世尊对具寿罗陀说：

四 “罗陀！对于色（物质）的欲求、贪染、喜悦、渴爱，你们应当断除。这样，那个色就会被舍弃，如同根被拔除、树干被砍断的多罗树一样，使其归于不存在，未来不再生起。

五 对于受（感受）的欲求、贪染、喜悦、渴爱，你们应当断除。这样，那个受就会被舍弃，如同根被拔除、树干被砍断的多罗树一样，使其归于不存在，未来不再生起。

六～七 对于想……行的欲求、贪染、喜悦、渴爱，你们应当断除。这样，那些行就会被舍弃，如同根被拔除、树干被砍断的多罗树一样，使其归于不存在，未来不再生起。

八 对于识（识别）的欲求、贪染、喜悦、渴爱，你们应当断除。这样，那个识就会被舍弃……使其未来不再生起。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/2. Rādhasaṃyutta 罗陀相应 (SN 23, 160-205)/2.1 Paṭhamamāravagga 魔罗一品 (SN 23.1-10, 160-169)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.10 Dutiyachandarāgasutta 贪欲二 (SN 23.10, 169)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Dutiyachandarāgasuttaṃ

169. Sāvatthinidānaṃ. Ekamantaṃ nisinnaṃ kho āyasmantaṃ rādhaṃ bhagavā etadavoca – “rūpe kho, rādha, yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha. Evaṃ taṃ rūpaṃ pahīnaṃ bhavissati ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ. Vedanāya yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha. Evaṃ sā vedanā pahīnā bhavissati ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Saññāya… saṅkhāresu yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha. Evaṃ te saṅkhārā pahīnā bhavissanti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Viññāṇe yo chando yo rāgo yā nandī yā taṇhā ye upayupādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahatha. Evaṃ taṃ viññāṇaṃ pahīnaṃ bhavissati ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhamman”ti. Dasamaṃ.

Rādhasaṃyuttassa paṭhamo vaggo.

Tassuddānaṃ –

Māro satto bhavanetti, pariññeyyā samaṇā duve;

Sotāpanno arahā ca, chandarāgāpare duveti.

☸---------------------------------------------------------------------

［一］ 第十 贪欲（二） (注：序号似应为［一〇］)

一～三 ［那时，世尊］舍卫城因缘。

在一旁坐时，世尊对具寿罗陀说：

四 “罗陀！对于色（物质）的欲求、贪染、喜悦、渴爱、执取中的取着、心的执着、沉溺、潜在烦恼，你们应当断除。这样，那个色就会被舍弃，如同根被拔除、树干被砍断的多罗树一样，使其归于不存在，未来不再生起。

五 对于受（感受）的欲求、贪染、喜悦、渴爱、执取中的取着、心的执着、沉溺、潜在烦恼，你们应当断除。这样，那个受就会被舍弃，如同根被拔除、树干被砍断的多罗树一样……等等……使其未来不再生起。

六～七 对于想……行的欲求、贪染、喜悦、渴爱、执取中的取着、心的执着、沉溺、潜在烦恼，你们应当断除。这样，那些行就会被舍弃，如同根被拔除……等等……使其未来不再生起。

八 对于识（识别）的欲求、贪染、喜悦、渴爱、执取中的取着、心的执着、沉溺、潜在烦恼，你们应当断除。这样，那个识就会被舍弃，如同根被拔除、树干被砍断的多罗树一样，使其归于不存在，未来不再生起。”

罗陀相应初品（终）

此品的内容提要如下：

魔 众生 有网

所遍知 二沙门

预流 阿罗汉

以及二贪欲

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/2. Rādhasaṃyutta 罗陀相应 (SN 23, 160-205)/2.2 Dutiyamāravagga 魔罗二品 (SN 23.11-22, 170-181)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.1 Mārasutta 魔罗 (SN 23.11, 170)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyavaggo

1. Mārasuttaṃ

170. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho āyasmā rādho bhagavantaṃ etadavoca – “‘māro, māro’ti, bhante, vuccati. Katamo nu kho, bhante, māro”ti? “Rūpaṃ kho, rādha, māro, vedanā māro, saññā māro, saṅkhārā māro, viññāṇaṃ māro. Evaṃ passaṃ, rādha, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第二品

［一一］ 第一 魔罗

一～三 ［那时，世尊］舍卫城因缘。

在一旁坐好后，具寿罗陀对世尊说：

“大德！（您常说）魔，魔。大德！到底什么是魔呢？”

四 “罗陀！色是魔，受是魔，想是魔，行是魔，识是魔。

五 罗陀！像这样观察，听闻过（正法）的圣弟子，对于色也会厌离……等等……了知……不再有未来的生命。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/2. Rādhasaṃyutta 罗陀相应 (SN 23, 160-205)/2.2 Dutiyamāravagga 魔罗二品 (SN 23.11-22, 170-181)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.2 Māradhammasutta 魔法 (SN 23.12, 171)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Māradhammasuttaṃ

171. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho āyasmā rādho bhagavantaṃ etadavoca – “‘māradhammo, māradhammo’ti, bhante, vuccati. Katamo nu kho, bhante, māradhammo”ti? “Rūpaṃ kho, rādha, māradhammo, vedanā māradhammo, saññā māradhammo, saṅkhārā māradhammo, viññāṇaṃ māradhammo. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［一二］ 第二 魔罗法

一～三 ［那时，世尊］舍卫城因缘。

在一旁坐好后，具寿罗陀对世尊说：

“大德！（您常说）魔罗法，魔罗法。大德！到底什么是魔罗法呢？”

四 “罗陀！色是魔罗法，受是魔罗法，想是魔罗法，行是魔罗法，识是魔罗法。

五 罗陀！像这样观察……等等……了知……不再有未来的生命。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/2. Rādhasaṃyutta 罗陀相应 (SN 23, 160-205)/2.2 Dutiyamāravagga 魔罗二品 (SN 23.11-22, 170-181)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.3 Aniccasutta 无常 (SN 23.13, 172)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Aniccasuttaṃ

172. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho āyasmā rādho bhagavantaṃ etadavoca – “‘aniccaṃ, aniccan’ti, bhante, vuccati. Katamaṃ nu kho, bhante, aniccan”ti? “Rūpaṃ kho, rādha, aniccaṃ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṃ aniccaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

［一三］ 第三 无常

一～三 ……“大德！无常，人们说‘无常’。大德！什么才是无常呢？”

四 “罗陀！色是无常，受是无常，想是无常，行是无常，识是无常。

五 罗陀！这样观察的人……（省略）……了知……不会再有后有（来生）。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/2. Rādhasaṃyutta 罗陀相应 (SN 23, 160-205)/2.2 Dutiyamāravagga 魔罗二品 (SN 23.11-22, 170-181)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.4 Aniccadhammasutta 无常法 (SN 23.14, 173)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Aniccadhammasuttaṃ

173. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho āyasmā rādho bhagavantaṃ etadavoca – “‘aniccadhammo, aniccadhammo’ti, bhante, vuccati. Katamo nu kho, bhante, aniccadhammo”ti? “Rūpaṃ kho, rādha, aniccadhammo, vedanā aniccadhammo, saññā aniccadhammo, saṅkhārā aniccadhammo, viññāṇaṃ aniccadhammo. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī”ti. Catutthaṃ.

☸---------------------------------------------------------------------

［一四］ 第四 无常法

一～三 [那时，世尊] 在舍卫城的因缘。坐在一边的尊者罗陀对世尊说：

“大德！具有无常本性的法，人们说‘具有无常本性的法’。大德！什么才是具有无常本性的法呢？”

四 “罗陀！色是具有无常本性的法，受是具有无常本性的法，想是具有无常本性的法，行是具有无常本性的法，识是具有无常本性的法。

五 罗陀！应当这样观察……（省略）……进而了知不会再有后有（来生）。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/2. Rādhasaṃyutta 罗陀相应 (SN 23, 160-205)/2.2 Dutiyamāravagga 魔罗二品 (SN 23.11-22, 170-181)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.5 Dukkhasutta 苦 (SN 23.15, 174)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Dukkhasuttaṃ

174. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho āyasmā rādho bhagavantaṃ etadavoca – “‘dukkhaṃ, dukkhan’ti, bhante, vuccati. Katamaṃ nu kho, bhante, dukkhan”ti? “Rūpaṃ kho, rādha, dukkhaṃ, vedanā dukkhā, saññā dukkhā, saṅkhārā dukkhā, viññāṇaṃ dukkhaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

［一五］ 第五 苦

一～三 [那时，世尊] 在舍卫城的因缘。

坐在一边后。尊者罗陀对世尊说：

“大德！苦，人们说‘苦’。大德！什么才是苦呢？”

四 “罗陀！色是苦，受是苦，想是苦，行是苦，识是苦。

五 罗陀！这样观察的人……（省略）……了知……不会再有后有（来生）。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/2. Rādhasaṃyutta 罗陀相应 (SN 23, 160-205)/2.2 Dutiyamāravagga 魔罗二品 (SN 23.11-22, 170-181)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.6 Dukkhadhammasutta 苦法 (SN 23.16, 175)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Dukkhadhammasuttaṃ

175. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho āyasmā rādho bhagavantaṃ etadavoca – “‘dukkhadhammo, dukkhadhammo’ti, bhante, vuccati. Katamo nu kho, bhante, dukkhadhammo”ti? “Rūpaṃ kho, rādha, dukkhadhammo, vedanā dukkhadhammo, saññā dukkhadhammo, saṅkhārā dukkhadhammo, viññāṇaṃ dukkhadhammo. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［一六］ 第六 苦法

一～三 [那时，世尊] 在舍卫城的因缘。

坐在一边后。尊者罗陀对世尊说：

“大德！具有苦本性的法，人们说‘具有苦本性的法’。大德！什么才是具有苦本性的法呢？”

四 “罗陀！色是具有苦本性的法，受是具有苦本性的法，想是具有苦本性的法，行是具有苦本性的法，识是具有苦本性的法。

五 罗陀！这样观察的人……（省略）……了知……不会再有后有（来生）。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/2. Rādhasaṃyutta 罗陀相应 (SN 23, 160-205)/2.2 Dutiyamāravagga 魔罗二品 (SN 23.11-22, 170-181)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.7 Anattasutta 无我 (SN 23.17, 176)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Anattasuttaṃ

176. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho āyasmā rādho bhagavantaṃ etadavoca – “‘anattā, anattā’ti, bhante, vuccati. Katamo nu kho, bhante, anattā”ti? “Rūpaṃ kho, rādha, anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṃ anattā. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī”ti. Sattamaṃ.

☸---------------------------------------------------------------------

［一七］ 第七 无我

一～三 [那时，世尊] 在舍卫城的因缘。

坐在一边后。尊者罗陀对世尊说：

“大德！无我，人们说‘无我’。大德！什么才是无我呢？”

四 “罗陀！色是无我，受是无我，想是无我，行是无我，识是无我。

五 罗陀！这样观察的人……（省略）……了知……不会再有后有（来生）。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/2. Rādhasaṃyutta 罗陀相应 (SN 23, 160-205)/2.2 Dutiyamāravagga 魔罗二品 (SN 23.11-22, 170-181)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.8 Anattadhammasutta 无我法 (SN 23.18, 177)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Anattadhammasuttaṃ

177. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho āyasmā rādho bhagavantaṃ etadavoca – “‘anattadhammo, anattadhammo’ti, bhante, vuccati. Katamo nu kho, bhante, anattadhammo”ti? “Rūpaṃ kho, rādha, anattadhammo, vedanā anattadhammo, saññā anattadhammo, saṅkhārā anattadhammo, viññāṇaṃ anattadhammo. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［一八］ 第八 无我法

一～三 ……坐在一边后。尊者罗陀，对世尊说：

“大德！具有无我本性的法，人们说‘具有无我本性的法’。大德！什么才是具有无我本性的法呢？”

四 “罗陀！色是具有无我本性的法，受是具有无我本性的法，想是具有无我本性的法，行是具有无我本性的法，识是具有无我本性的法。

五 罗陀！这样观察的人……（省略）……了知……不会再有后有（来生）。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/2. Rādhasaṃyutta 罗陀相应 (SN 23, 160-205)/2.2 Dutiyamāravagga 魔罗二品 (SN 23.11-22, 170-181)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.9 Khayadhammasutta 尽法 (SN 23.19, 178)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9.Khayadhammasuttaṃ

178. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho āyasmā rādho bhagavantaṃ etadavoca – “‘khayadhammo, khayadhammo’ti, bhante, vuccati. Katamo nu kho, bhante, khayadhammo”ti? “Rūpaṃ kho, rādha, khayadhammo, vedanā khayadhammo, saññā khayadhammo, saṅkhārā khayadhammo, viññāṇaṃ khayadhammo. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī”ti. Navamaṃ.

☸---------------------------------------------------------------------

［一九］ 第九 尽法

一～三 [那时，世尊] 在舍卫城的因缘。

坐在一边后。尊者罗陀对世尊说：

“大德！具有坏灭本性的法，人们说‘具有坏灭本性的法’。大德！什么才是具有坏灭本性的法呢？”

四 “罗陀！色是具有坏灭本性的法，受……想……行是具有坏灭本性的法，识是具有坏灭本性的法。

五 罗陀！这样观察的人……（省略）……了知……不会再有后有（来生）。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/2. Rādhasaṃyutta 罗陀相应 (SN 23, 160-205)/2.2 Dutiyamāravagga 魔罗二品 (SN 23.11-22, 170-181)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.10 Vayadhammasutta 坏法 (SN 23.20, 179)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Vayadhammasuttaṃ

179. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho āyasmā rādho bhagavantaṃ etadavoca – “‘vayadhammo, vayadhammo’ti, bhante, vuccati. Katamo nu kho, bhante, vayadhammo”ti? “Rūpaṃ kho, rādha, vayadhammo, vedanā vayadhammo, saññā vayadhammo, saṅkhārā vayadhammo, viññāṇaṃ vayadhammo. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī”ti. Dasamaṃ.

☸---------------------------------------------------------------------

［二］ 第十 坏法

一～三 [那时，世尊] 在舍卫城的因缘。

坐在一边后。尊者罗陀对世尊说：

“大德！具有消逝本性的法，人们说‘具有消逝本性的法’。大德！什么才是具有消逝本性的法呢？”

四 “罗陀！色是具有消逝本性的法，受是具有消逝本性的法，想是具有消逝本性的法，行是具有消逝本性的法，识是具有消逝本性的法。

五 罗陀！这样观察的人……（省略）……了知……不会再有后有（来生）。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/2. Rādhasaṃyutta 罗陀相应 (SN 23, 160-205)/2.2 Dutiyamāravagga 魔罗二品 (SN 23.11-22, 170-181)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.11 Samudayadhammasutta 集法 (SN 23.21, 180)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Samudayadhammasuttaṃ

180. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho āyasmā rādho bhagavantaṃ etadavoca – “‘samudayadhammo, samudayadhammo’ti, bhante, vuccati. Katamo nu kho, bhante, samudayadhammo”ti? “Rūpaṃ kho, rādha, samudayadhammo, vedanā samudayadhammo, saññā samudayadhammo, saṅkhārā samudayadhammo, viññāṇaṃ samudayadhammo. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī”ti. Ekādasamaṃ.

☸---------------------------------------------------------------------

［二一］ 第十一 集法

一～三 [那时，世尊] 在舍卫城的因缘。

坐在一边后。尊者罗陀对世尊说：

“大德！具有生起本性的法，人们说‘集’。大德！什么才是具有生起本性的法呢？”

四 “罗陀！色是具有生起本性的法，受是具有生起本性的法，想是具有生起本性的法，行是具有生起本性的法，识是具有生起本性的法。

五 罗陀！这样观察的人……（省略）……了知……不会再有后有（来生）。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/2. Rādhasaṃyutta 罗陀相应 (SN 23, 160-205)/2.2 Dutiyamāravagga 魔罗二品 (SN 23.11-22, 170-181)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.12 Nirodhadhammasutta 灭法 (SN 23.22, 181)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

12. Nirodhadhammasuttaṃ

181. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho āyasmā rādho bhagavantaṃ etadavoca – “‘nirodhadhammo, nirodhadhammo’ti, bhante, vuccati. Katamo nu kho, bhante, nirodhadhammo”ti? “Rūpaṃ kho, rādha, nirodhadhammo, vedanā nirodhadhammo, saññā nirodhadhammo, saṅkhārā nirodhadhammo, viññāṇaṃ nirodhadhammo. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī”ti. Dvādasamaṃ.

Rādhasaṃyuttassa dutiyo vaggo.

Tassuddānaṃ –

Māro ca māradhammo ca, aniccena apare duve;

Dukkhena ca duve vuttā, anattena [anattehi (sī. syā. kaṃ.)] tatheva ca;

Khayavayasamudayaṃ, nirodhadhammena dvādasāti.

☸---------------------------------------------------------------------

［二二］ 第十二 灭法

一～三 [那时，世尊] 在舍卫城的因缘。

坐在一边后。尊者罗陀对世尊说：

“大德！具有息灭本性的法，人们说‘具有息灭本性的法’。大德！什么才是具有息灭本性的法呢？”

四 “罗陀！色是具有息灭本性的法，受……想……行是具有息灭本性的法，识是具有息灭本性的法。

五 罗陀！这样观察的人……（省略）……了知……不会再有后有（来生）。”

第二品（完）

此品摄颂曰：

魔以及魔法

无常二二苦

无我尽坏集

灭法等十二

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/2. Rādhasaṃyutta 罗陀相应 (SN 23, 160-205)/2.3 Āyācanavagga 所问品 (SN 23.23-34, 182-193)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.1--11 Mārādisuttaekādasaka 魔罗等十一法 (SN 23.23-33, 182-192)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Āyācanavaggo

1-11. Mārādisuttaekādasakaṃ

182. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho āyasmā rādho bhagavantaṃ etadavoca – “sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.

“Yo kho, rādha, māro; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo [sīhaḷapotthake pana “tatra te chando pahātabboti ekaṃ suttaṃ, tatra te rāgo pahātabboti ekaṃ suttaṃ, tatra te chandarāgo pahātabboti ekaṃ suttan”ti evaṃ visuṃ visuṃ tīṇi suttāni vibhajitvā dassitāni. evamuparisuttesupi]. Ko ca, rādha, māro? Rūpaṃ kho, rādha, māro; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo [sīhaḷapotthake pana “tatra te chando pahātabboti ekaṃ suttaṃ, tatra te rāgo pahātabboti ekaṃ suttaṃ, tatra te chandarāgo pahātabboti ekaṃ suttan”ti evaṃ visuṃ visuṃ tīṇi suttāni vibhajitvā dassitāni. evamuparisuttesupi]. Vedanā māro; tatra te chando pahātabbo…pe… saññā māro; tatra te chando pahātabbo…pe… saṅkhārā māro; tatra te chando pahātabbo…pe… viññāṇaṃ māro; tatra te chando pahātabbo…pe… yo kho, rādha, māro; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo”ti.

183. Yo kho, rādha, māradhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo…pe….

184. Yaṃ kho, rādha, aniccaṃ…pe….

185. Yo kho, rādha, aniccadhammo…pe….

186. Yaṃ kho, rādha, dukkhaṃ…pe….

187. Yo kho, rādha, dukkhadhammo…pe….

188. Yo kho, rādha, anattā…pe….

189. Yo kho, rādha, anattadhammo…pe….

190. Yo kho, rādha, khayadhammo…pe….

191. Yo kho, rādha, vayadhammo…pe….

192. Yo kho, rādha, samudayadhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo…pe….

☸---------------------------------------------------------------------

第三 所 问 品

［二三］ 第一 魔

一～三 [那时，世尊] 在舍卫城的因缘。

坐在一边后。尊者罗陀对世尊说：

“大德世尊！请为我简略地说说法的要点……（省略）……我好精勤安住。”

四 “罗陀！对于魔，应当断除欲求。罗陀！什么（是）魔呢？罗陀！色是魔，对此应当断除欲求。受是

魔，对此应当断除欲求。想……行是魔，对此应当断除欲求。识是魔，对此应当断除欲求。”

［二四］ 第二 魔法

四 罗陀！对于具有魔本性的法，应当断除欲求，应当断除贪爱，应当断除欲求与贪爱……

［二五～二六］ 第三～四 无常（～二）

四 罗陀！对于无常……

四 罗陀！对于具有无常本性的法……

［二七～二八］ 第五～六 苦（一～二）

四 罗陀！对于苦……

四 罗陀！对于具有苦本性的法……

［二九～三］ 第七～八 无我（一～二）

四 罗陀！对于无我……

四 罗陀！对于具有无我本性的法……

［三一～三二］ 第九～十 尽～坏

四 罗陀！对于具有坏灭本性的法……

四 罗陀！对于具有消逝本性的法……

［三三］ 第十一 集法

四 罗陀！对于具有生起本性的法，应当断除欲求，应当断除贪爱，应当断除欲求与贪爱。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/2. Rādhasaṃyutta 罗陀相应 (SN 23, 160-205)/2.3 Āyācanavagga 所问品 (SN 23.23-34, 182-193)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.12 Nirodhadhammasutta 灭法 (SN 23.34, 193)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

12. Nirodhadhammasuttaṃ

193. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho āyasmā rādho bhagavantaṃ etadavoca – “sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.

“Yo kho, rādha, nirodhadhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Ko ca, rādha, nirodhadhammo? Rūpaṃ kho, rādha, nirodhadhammo; tatra te chando pahātabbo…pe… vedanā nirodhadhammo; tatra te chando pahātabbo…pe… saññā nirodhadhammo; tatra te chando pahātabbo…pe… saṅkhārā nirodhadhammo; tatra te chando pahātabbo…pe… viññāṇaṃ nirodhadhammo; tatra te chando pahātabbo…pe… yo kho, rādha, nirodhadhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo”ti [sīhaḷapotthake pana imasmiṃ vagge chattiṃsa suttāni vibhattāni ekekaṃ suttaṃ tīṇi tīṇi katvā, evaṃ catutthavaggepi].

Āyācanavaggo tatiyo.

Tassuddānaṃ –

Māro ca māradhammo ca, aniccena apare duve;

Dukkhena ca duve vuttā, anattena tatheva ca;

Khayavayasamudayaṃ, nirodhadhammena dvādasāti.

☸---------------------------------------------------------------------

［三四］ 第十二 灭法

一～三 [那时，世尊] 在舍卫城的因缘。

坐在一边后。尊者罗陀对世尊说：

“大德！请为（我简略地说说法的要点）……（省略）……（我好精勤）安住。”

四 “罗陀！对于具有息灭本性的法，应当断除欲求、应当断除贪爱、应当断除欲求与贪爱。罗陀！什么（是）具有息灭本性的法呢？罗陀！色是

具有息灭本性的法，对此应当断除欲求；受是具有息灭本性的法，对此应当断除欲求；想……行是具有息灭本性的法，对此应当断除欲求；

识是具有息灭本性的法，对此应当断除欲求。

五 罗陀！对于具有息灭本性的法，应当断除欲求、应当断除贪爱、应当断除欲求与贪爱。”

第三所问品（完）

此品之摄颂曰：

魔以及魔法

无常二二苦

无我尽坏集

灭法等十二

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/2. Rādhasaṃyutta 罗陀相应 (SN 23, 160-205)/2.4 Upanisinnavagga 侍坐品 (SN 23.35-46, 194-205)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.1--11 Mārādisuttaekādasaka 魔罗等十一法 (SN 23.35-45, 194-204)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Upanisinnavaggo

1-11. Mārādisuttaekādasakaṃ

194. Sāvatthinidānaṃ. Ekamantaṃ nisinnaṃ kho āyasmantaṃ rādhaṃ bhagavā etadavoca – “yo kho, rādha, māro; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Ko ca, rādha, māro? Rūpaṃ kho, rādha, māro; tatra te chando pahātabbo…pe… viññāṇaṃ māro; tatra te chando pahātabbo…pe… yo kho, rādha, māro; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo”ti.

195. Yo kho, rādha, māradhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo…pe….

196. Yaṃ kho, rādha, aniccaṃ…pe….

197. Yo kho, rādha, aniccadhammo…pe….

198. Yaṃ kho, rādha, dukkhaṃ…pe….

199. Yo kho, rādha, dukkhadhammo…pe….

200. Yo kho, rādha, anattā…pe….

201. Yo kho, rādha, anattadhammo…pe….

202. Yo kho, rādha, khayadhammo…pe….

203. Yo kho, rādha, vayadhammo…pe….

204. Yo kho, rādha, samudayadhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo…pe….

☸---------------------------------------------------------------------

第四 侍 坐 品

［三五］ 第一 魔

一～三 [那时，世尊] 在舍卫城的因缘。

当（尊者罗陀）坐在一边时，世尊对尊者罗陀说：

四 “罗陀！对于魔，应当断除欲求。罗陀！什么（是）魔呢？罗陀！色是魔，对此应当断除欲求……乃

至……识是魔，对此应当断除欲求。罗陀！对于魔，应当断除欲求。

五 罗陀！对于魔，应当断除贪爱……（省略）……

六 罗陀！对于魔，应当断除欲求与贪爱……”

［三六］ 第二 魔法

四 罗陀！对于具有魔本性的法，应当断除欲求……

五 罗陀！对于具有魔本性的法，应当断除贪爱……

六 罗陀！对于具有魔本性的法，应当断除欲求与贪爱……

［三七～三八］ 第三～四 无常（一～二）

四～六 罗陀！对于无常……

四～六 罗陀！对于具有无常本性的法……

［三九～四］ 第五～六 苦（一～二）

四 罗陀！对于苦……

四 罗陀！对于具有苦本性的法……

［四一～四二］ 第十～八 无我（一～二）

四～六 罗陀！对于无我……

四～六 罗陀！对于具有无我本性的法……

［四三～四五］ 第九～十一 尽～坏～集

四～六 罗陀！对于具有坏灭本性的法……

四～六 罗陀！对于具有消逝本性的法……

四～六 罗陀！对于具有生起本性的法，应当断除欲求、应当断除贪爱、应当断除欲求与贪爱。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/2. Rādhasaṃyutta 罗陀相应 (SN 23, 160-205)/2.4 Upanisinnavagga 侍坐品 (SN 23.35-46, 194-205)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.12 Nirodhadhammasutta 灭法 (SN 23.46, 205)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

12. Nirodhadhammasuttaṃ

205. Sāvatthinidānaṃ. Ekamantaṃ nisinnaṃ kho āyasmantaṃ rādhaṃ bhagavā etadavoca – “yo kho, rādha, nirodhadhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Ko ca, rādha, nirodhadhammo? Rūpaṃ kho, rādha, nirodhadhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Vedanā…pe… saññā…pe… saṅkhārā…pe… viññāṇaṃ nirodhadhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Yo kho, rādha, nirodhadhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo”ti.

Upanisinnavaggo catuttho.

Tassuddānaṃ –

Māro ca māradhammo ca, aniccena apare duve;

Dukkhena ca duve vuttā, anattena tatheva ca;

Khayavayasamudayaṃ, nirodhadhammena dvādasāti.

Rādhasaṃyuttaṃ samattaṃ.

☸---------------------------------------------------------------------

［四六］ 第十二 灭法

一～三 [那时，世尊] 在舍卫城的因缘。

当（尊者罗陀）坐在一边时，世尊对尊者罗陀说：

“罗陀！对于具有息灭本性的法，应当断除欲求、应当断除贪爱、应当断除欲求与贪爱。罗陀！什么（是）具有息灭本性的法呢？

四～六 罗陀！色是具有息灭本性的法，对此应当断除欲求、对此应当断除贪爱、对此应当断除欲求与贪爱。受……想

……行……识是具有息灭本性的法，对此应当断除欲求、应当断除贪爱、对此应当断除欲求与贪爱。

七 罗陀！对于具有息灭本性的法，应当断除欲求、应当断除贪爱、应当断除欲求与贪爱。”

第四侍坐品（完）

此品之摄颂曰：

魔以及魔法

无常二二苦

无我尽坏集

灭法等十二

罗陀相应（完）

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2559.5.24 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/3. Diṭṭhisaṃyutta 见相应 (SN 24, 206-301)/3.1 Sotāpattivagga 预流品 (SN 24.1-18, 206-223)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.1 Vātasutta 风不吹经 (SN 24.1, 206)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Diṭṭhisaṃyuttaṃ

见相应

1. Sotāpattivaggo

预流品

1. Vātasuttaṃ

风不吹经

206. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane.

[那时，世尊] 住在舍卫城祇树给孤独园。

Bhagavā etadavoca –

世尊这样说：

“kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati –

“各位比丘！当什么存在时？执取什么？深植于什么？才会生起这样的见解：

‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’”ti?

‘风不吹，河不流，孕妇不生产，日月不出也不没，（万物）像因陀罗柱一样稳固不动。’呢？”

“Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā.

“大德！对于各种法，我们以世尊为根本，以世尊为导师，以世尊为皈依处。

Sādhu vata, bhante, bhagavantaññeva paṭibhātu etassa bhāsitassa attho.

大德！善哉！请世尊为我们解释这番话的意思吧。

Bhagavato sutvā bhikkhū dhāressantī”ti.

我们比丘听闻世尊的[教导]后，必定会受持。”

“Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti.

“既然如此，各位比丘！仔细听，好好地在心中思量！我将要说了。”

“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.

“是的，大德！”那些比丘回答世尊。

Bhagavā etadavoca –

世尊这样说：

“Rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati –

➊ “各位比丘！当色存在时，执取色，深植于色，才会生起这样的见解：

‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’ti.

‘风不吹，河不流，孕妇不生产，日月不出也不没，（万物）像因陀罗柱一样稳固不动。’

Vedanāya sati…pe…

➋ 当受存在时……（省略）……执取受，深植于受，才会生起这样的见解：‘风不吹……稳固不动。’

saññāya sati…

➌ 当想存在时……（省略）……执取想，深植于想，才会生起这样的见解：‘风不吹……稳固不动。’

saṅkhāresu sati…

➍ 当行存在时……（省略）……执取行，深植于行，才会生起这样的见解：‘风不吹……稳固不动。’

viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati –

➎ 当识存在时，执取识，深植于识，才会生起这样的见解：

‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’ti.

‘风不吹，河不流，孕妇不生产，日月不出也不没，（万物）像因陀罗柱一样稳固不动。’”

Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā”ti?

➀ “各位比丘！你们认为如何？色是常还是无常？”

“Aniccaṃ, bhante”.

“大德！是无常。”

“Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā”ti?

“那无常的，是苦还是乐？”

“Dukkhaṃ, bhante”.

“大德！是苦。”

“Yaṃ panāniccaṃ, dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya –

“那无常、苦、具有变化坏灭性质的法，如果不去执取它，还会生起这样的见解：

‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’”ti?

‘风不吹，河不流，孕妇不生产，日月不出也不没，（万物）像因陀罗柱一样稳固不动。’吗？”

“No hetaṃ, bhante”.

“不会的，大德！”

“Vedanā niccā vā aniccā vā”ti…

➁ “受是常还是无常？”…（省略）…

“大德！是无常。”

“saññā…

➂ “想是常还是无常？”…（省略）…

“大德！是无常。”

saṅkhārā…

➃ “行是常还是无常？”…（省略）…

“大德！是无常。”

viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?

➄ “识是常还是无常？”

“Aniccaṃ, bhante”.

“大德！是无常。”

“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?

“那无常的，是苦还是乐？”

“Dukkhaṃ, bhante”.

“大德！是苦。”

“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya –

“那无常、苦、具有变化坏灭性质的法，如果不去执取它，还会生起这样的见解：

‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’”ti?

‘风不吹，河不流，孕妇不生产，日月不出也不没，（万物）像因陀罗柱一样稳固不动。’吗？”

“No hetaṃ, bhante”.

“不会的，大德！”

“Yampidaṃ [yamidaṃ (aññattha)] diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā”ti?

➅ “凡是这些所见、所闻、所觉、所识、所得、所寻求、以及内心所思维观察的，那也是常还是无常？”

“Aniccaṃ, bhante”.

“大德！是无常。”

“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?

“那无常的，是苦还是乐？”

“Dukkhaṃ, bhante”.

“大德！是苦。”

“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya –

“那无常、苦、具有变化坏灭性质的法，如果不去执取它，还会生起这样的见解：

‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’”ti?

‘风不吹，河不流，孕妇不生产，日月不出也不没，（万物）像因陀罗柱一样稳固不动。’吗？”

“No hetaṃ, bhante”.

“不会的，大德！”

“Yato kho, bhikkhave, ariyasāvakassa imesu ca [imesu chasu (sī. syā. kaṃ. pī.) evamuparipi] ṭhānesu kaṅkhā pahīnā hoti,

➆ “各位比丘！当圣弟子对于这六处（指五蕴+所见所闻等）的疑虑被断除时，
dukkhepissa kaṅkhā pahīnā hoti,

⑴ 对于苦（圣谛）的疑虑也被断除，
dukkhasamudayepissa kaṅkhā pahīnā hoti,

⑵ 对于苦集（圣谛）的疑虑也被断除，
dukkhanirodhepissa kaṅkhā pahīnā hoti,

⑶ 对于苦灭（圣谛）的疑虑也被断除，
dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti –

⑷ 对于导向苦灭之道（圣谛）的疑虑也被断除——
ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti.

各位比丘！这样的圣弟子被称为：‘预流果者、不堕恶趣者、决定趣向完全觉悟的彼岸者。’”

Paṭhamaṃ.

风不吹经 ～预流品‧第一经终

～《见相应‧预流品‧Vātasutta 风不吹经》(SN 24.1, 206)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/3. Diṭṭhisaṃyutta 见相应 (SN 24, 206-301)/3.1 Sotāpattivagga 预流品 (SN 24.1-18, 206-223)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.2 Etaṃmamasutta 我所 (SN 24.2, 207)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Etaṃmamasuttaṃ

207. Sāvatthinidānaṃ. “Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘etaṃ mama, esohamasmi, eso me attā’”ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… “rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘etaṃ mama, esohamasmi, eso me attā’ti. Vedanāya sati…pe… saññāya sati … saṅkhāresu sati… viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘etaṃ mama, esohamasmi, eso me attā’”ti.

“Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”…pe… “vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”…pe… api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ, bhante”. “Yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ, bhante”.

“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti…pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti – ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［二］ 第二 我所

一～二 [那时，世尊] 在舍卫城的因缘。

“各位比丘！当什么存在时？由于执取什么？由于深植于什么？才会生起这样的见解：‘这是我的，这是我，这是我的自我’呢？”

三 “大德！我们以世尊为法的根源……（省略）……”

四 “各位比丘！当色存在时，由于执取色，由于深植于色，才会生起这样的见解：‘这是我的，这是我，

这是我的自我。’”

五～七 受……想……行……

八 “当识存在时，由于执取识，由于深植于识，才会生起这样的见解：‘这是我的，这是我，这是我的

自我。’”

九 “各位比丘！你们认为如何？色是常还是无常？”

“大德！是无常……（省略）……”

一〇～一二 受……想……行……

一三 “识是常还是无常？”

“大德！是无常……（省略）……”

“如果不执取它，还会生起这样的见解：‘这是我的，这是我，这是我的自我’吗？”

“不会的，大德！”

一四 “凡是所见、所闻、所觉、所知、所得、所寻求、以及内心所思维观察的，是常还是无常？”

“大德！是无常。”

“那无常的，是苦还是乐？”

“大德！是苦。”

“那无常、苦、具有变化坏灭性质的法，如果不去执取它，还会生起这样的见解：‘这是我的，这是我，这是我的自我’吗？”

“不会的，大德！”

一五 “各位比丘！当圣弟子对于这六处断除了疑虑，对于苦断除了疑虑……（省略）……对于导向苦灭之道

断除了疑虑时，各位比丘！这位圣弟子被称为预流果者，具有不堕恶趣的特质，决定趣向正等觉。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/3. Diṭṭhisaṃyutta 见相应 (SN 24, 206-301)/3.1 Sotāpattivagga 预流品 (SN 24.1-18, 206-223)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.3 Soattāsutta 那个我 (SN 24.3, 208)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Soattāsuttaṃ

208. Sāvatthinidānaṃ. “Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’”ti? Bhagavaṃmūlakā no, bhante, dhammā…pe….

“Rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti. Vedanāya sati…pe… saññāya sati… saṅkhāresu sati… viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’”ti.

“Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ bhante”…pe… api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘so attā…pe… avipariṇāmadhammo’ti? “No hetaṃ, bhante”. “Vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ bhante…pe… api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘so attā…pe… avipariṇāmadhammo’”ti? “No hetaṃ, bhante”. “Yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante…pe… api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’”ti? “No hetaṃ, bhante”.

“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti…pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti – ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

［三］ 第三 我

一～二 ［那时，世尊］在舍卫城的因缘。

“诸比丘！因为存在什么，执取什么，沉溺于什么，才会生起这样的见解：‘这就是我，这就是世界，我死后将会是常、恒、永住、不变异的存在’呢？”

三 “尊者，世尊是我等法的根源……（省略）……”

四 “诸比丘！因为存在色，执取色，沉溺于色，才会生起这样的见解：‘这就是我，这就是世界，我死后将会是常、恒、永住、不变异的存在’。

五～七 受……想……行……

八 因为存在识，执取识，沉溺于识，才会生起这样的见解：‘这就是我，这就是世界，我死后将会是常、恒、永住、不变异的存在’。

九～一三 “诸比丘！你们认为如何？色是常还是无常？”

“尊者！是无常。”

“那么，不执取它，还会生起这样的见解：‘这就是我……（省略）……是不变异的存在’吗？”

“尊者！不会的。”

一四 “那些所见、所闻、所觉、所知、所得、所寻求、意所随行的是常还是无常？”

“尊者！是无常……（省略）……”

“那么，不执取它，还会生起这样的见解：‘这就是我，这就是世界，我死后将会是常、恒、永住、不变异的存在’吗？”

“尊者！不会的。”

一五 “诸比丘！当圣弟子对这六处（指五蕴+所见闻觉知等）的疑惑被断除，对苦的疑惑被断除……（省略）……对导向苦灭之道的疑惑被断除时，诸比丘！这位圣弟子被称为预流者，是不堕恶趣法、决定（趣向解脱）、朝向正等觉的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/3. Diṭṭhisaṃyutta 见相应 (SN 24, 206-301)/3.1 Sotāpattivagga 预流品 (SN 24.1-18, 206-223)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.4 Nocamesiyāsutta 无我所 (SN 24.4, 209)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Nocamesiyāsuttaṃ

209. Sāvatthinidānaṃ. “Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’”ti? Bhagavaṃmūlakā no, bhante, dhammā…pe….

“Rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’ti. Vedanāya sati… saññāya sati… saṅkhāresu sati… viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’”ti.

“Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”…pe… api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’ti? “No hetaṃ, bhante”. “Vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante…pe… api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī’”ti? “No hetaṃ, bhante”. “Yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante…pe… api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatī”ti? “No hetaṃ, bhante”.

“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti…pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti – ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti. Catutthaṃ.

☸---------------------------------------------------------------------

［四］ 第四 无我所

一～二 ［那时，世尊］在舍卫城的因缘。

“诸比丘！因为存在什么，执取什么，沉溺于什么，才会生起这样的见解：‘我将不存在，我所将不存在，过去不存在，未来将不存在’呢？”

三 “尊者！世尊是我等法的根源……（省略）……”

四 “诸比丘！因为存在色，执取色，沉溺于色，才会生起这样的见解：‘我将不存在，我所将不存在，过去不存在，未来将不存在’。

五～七 受……想……行……

八 因为存在识，执取识，沉溺于识，才会生起这样的见解：‘我将不存在，我所将不存在，过去不存在，未来将不存在’。

九 “诸比丘！你们认为如何？色是常还是无常？”

“尊者！是无常……（省略）……”

“那么，不执取它，还会生起这样的见解：‘我将不存在，我所将不存在，过去不存在，未来将不存在’吗？”

“尊者！不会的。”

一〇～一三 受……想……行……识……

一四 “那些所见、所闻、所觉、所知、所得、所寻求、意所随行的是常还是无常？”

“尊者！是无常……（省略）……”

“那么，不执取它，还会生起这样的见解：‘我将不存在，我所将不存在，过去不存在，未来将不存在’吗？”

“尊者！不会的。”

一五 “诸比丘！当圣弟子对这六处的疑惑被断除，对苦的疑惑被断除……（省略）……对导向苦灭之道的疑惑被断除时，诸比丘！这位圣弟子被称为预流者，是不堕恶趣法、决定（趣向解脱）、朝向正等觉的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/3. Diṭṭhisaṃyutta 见相应 (SN 24, 206-301)/3.1 Sotāpattivagga 预流品 (SN 24.1-18, 206-223)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.5 Natthidinnasutta 无施 (SN 24.5, 210)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Natthidinnasuttaṃ

210. Sāvatthinidānaṃ. “Kismiṃ nu kho, bhikkhave, sati kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ [sukkaṭadukkaṭānaṃ (sī. pī.)] kammānaṃ phalaṃ vipāko; natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā; natthi loke samaṇabrāhmaṇā sammaggatā [samaggatā (ka.)] sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedenti. Cātumahābhūtiko [cātummahābhūtiko (sī. syā. kaṃ. pī.)] ayaṃ puriso yadā kālaṅkaroti pathavī pathavīkāyaṃ anupeti anupagacchati, āpo āpokāyaṃ anupeti anupagacchati, tejo tejokāyaṃ anupeti anupagacchati, vāyo vāyokāyaṃ anupeti anupagacchati. Ākāsaṃ indriyāni saṅkamanti. Āsandipañcamā purisā mataṃ ādāya gacchanti. Yāva āḷāhanā padāni paññāyanti. Kāpotakāni aṭṭhīni bhavanti. Bhassantā āhutiyo. Dattupaññattaṃ yadidaṃ dānaṃ [dattupaññattamidaṃ dānaṃ nāma (sabbattha)]. Tesaṃ tucchaṃ musā vilāpo ye keci atthikavādaṃ vadanti. Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti na honti paraṃ maraṇā’”ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… “rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘natthi dinnaṃ, natthi yiṭṭhaṃ…pe… kāyassa bhedā ucchijjanti vinassanti na honti paraṃ maraṇā’ti. Vedanāya sati…pe… saññāya sati… saṅkhāresu sati… viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘natthi dinnaṃ, natthi yiṭṭhaṃ…pe… kāyassa bhedā ucchijjanti vinassanti na honti paraṃ maraṇā’”ti.

“Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante…pe… api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘natthi dinnaṃ, natthi yiṭṭhaṃ…pe… kāyassa bhedā ucchijjanti vinassanti na honti paraṃ maraṇā’”ti? “No hetaṃ, bhante”. “Vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante…pe… api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘natthi dinnaṃ, natthi yiṭṭhaṃ…pe… kāyassa bhedā ucchijjanti vinassanti na honti paraṃ maraṇā’”ti? “No hetaṃ, bhante”. “Yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante…pe… api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘natthi dinnaṃ, natthi yiṭṭhaṃ…pe… ye keci atthikavādaṃ vadanti; bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti na honti paraṃ maraṇā’”ti? “No hetaṃ, bhante”.

“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti…pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti – ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

［五］ 第五 无

一～二 ［那时，世尊］在舍卫城的因缘。

“诸比丘！因为存在什么，执取什么，沉溺于什么，才会生起这样的见解：‘没有布施，没有供奉，

没有祭祀；没有善恶业的果报；没有此世，没有他世；没有母亲，没有父亲；没有化生的众生；于世间

没有通过正确修行、亲身证知、现证并宣说此世他世的沙门、婆罗门。人由四大和合组成，

命终之时，地（元素）回归地身，水（元素）回归水身，火（元素）回归火身，风（元素）回归风身，诸根（感官能力）转

入于虚空。人们用担架抬着死者，最多送到火葬场（留下足迹），骨头变成鸽灰色，供物化为

灰烬。（所谓的）布施是愚人设立的说法，那些说存在（轮回）的是空话、谎言、妄语。无论智者、愚人，身体败坏后都断灭、消失，死

后就不存在了’呢？”

三 “尊者！世尊是我等法的根源……（省略）……”

四 “诸比丘！因为存在色，执取色，沉溺于色，才会生起这样的见解：‘没有布施，没有供奉……

（省略）……身体败坏后都断灭、消失，死后就不存在了’。

五～七 受……想……行……

八 因为存在识，执取识，沉溺于识，才会生起这样的见解：‘没有布施，没有供奉……（省略）……

身体败坏后都断灭、消失，死后就不存在了’。

九 “诸比丘！你们认为如何？色是常还是无常？”

“尊者！是无常……（省略）……”

“那么，不执取它，还会生起这样的见解：‘没有布施，没有供奉……（省略）……身体败坏后都断灭、消失，死后就不存在了’

吗？”

“尊者！不会的。”

一〇～一三 “受……想……行……识是常还是无常？”

“尊者！是无常……（省略）……”

“那么，不执取那无常、苦、变易之法，还会生起这样的见解：‘没有布施，没有供奉……（省略）……身体败坏后都

断灭、消失，死后就不存在了’吗？”

“尊者！不会的。”

一四 “那些所见、所闻、所觉、所知、所得、所寻求、意所随行的是常还是无常？”

“尊者！是无常……（省略）……”

“那么，不执取那无常、苦、变易之法，还会生起这样的见解：‘没有布施，没有供奉……（省略）……无论智

者、愚人，身体败坏后都断灭、消失，死后就不存在了’吗？”

“尊者！不会的。”

一五 “诸比丘！当圣弟子对这六处的疑惑被断除，对苦的疑惑被断除……（省略）……对导向苦灭之道的

疑惑被断除时，诸比丘！这位圣弟子被称为预流者，是不堕恶趣法、决定（趣向解脱）、朝向正等觉的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/3. Diṭṭhisaṃyutta 见相应 (SN 24, 206-301)/3.1 Sotāpattivagga 预流品 (SN 24.1-18, 206-223)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.6 Karotosutta 造作 (SN 24.6, 211)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Karotosuttaṃ

211. Sāvatthinidānaṃ. “Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘karoto kārayato chindato chedāpayato pacato pācāpayato socato socāpayato kilamato kilamāpayato phandato phandāpayato pāṇamatipātayato adinnaṃ ādiyato sandhiṃ chindato nillopaṃ harato ekāgārikaṃ karoto paripanthe tiṭṭhato paradāraṃ gacchato musā bhaṇato karoto na karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekamaṃsakhalaṃ ekamaṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Dakkhiṇaṃ cepi gaṅgāya tīraṃ gaccheyya; hananto ghātento chindanto chedāpento pacanto pācento, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Uttaraṃ cepi gaṅgāya tīraṃ gaccheyya; dadanto dāpento yajanto yajāpento, natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo. Dānena damena saṃyamena saccavajjena natthi puññaṃ natthi puññassa āgamo’”ti. Bhagavaṃmūlakā no, bhante, dhammā…pe… “rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘karoto kārayato…pe… natthi puññaṃ natthi puññassa āgamo’ti. Vedanāya sati…pe… saññāya sati… saṅkhāresu sati… viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘karoto kārayato…pe… natthi puññaṃ natthi puññassa āgamo’”ti.

“Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”…pe… api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘karoto…pe… natthi puññaṃ natthi puññassa āgamo”ti? “No hetaṃ, bhante”. “Vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante…pe… api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘karoto kārayato …pe… natthi puññaṃ natthi puññassa āgamo’”ti? “No hetaṃ, bhante”. “Yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante…pe… api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘karoto kārayato…pe… natthi puññaṃ natthi puññassa āgamo’”ti? “No hetaṃ, bhante”.

“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti…pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti – ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［六］ 第六 作

一～二 ［那时，世尊］在舍卫城的因缘。

“诸比丘！因为存在什么，执取什么，沉溺于什么，才会生起这样的见解：‘自己做或教唆他人做、

自己砍或教唆他人砍、自己烧煮或教唆他人烧煮、自己忧愁或令他人忧愁、自己疲惫或令他人疲惫、自己颤抖或令他人颤抖、

杀生、偷盗、破门入室抢劫、拦路抢劫、

通奸。说谎——即使做了这些，也不算造恶。即使人用利轮将此大

地的众生碾成一堆肉泥，一肉块，也不会因此而有恶报，恶报也不会到来。即使去恒河南岸，杀戮、教唆

杀戮、砍劈、教唆砍劈、烧煮、教唆烧煮，也不会因此而有恶报，恶报也不会到来。即使去恒河北岸，自己

布施、教唆布施、祭祀、教唆祭祀，也不会因此而有福报，福报也不会到来。即使通过布施、自制、禁

戒、说实话，也不会有福报，福报也不会到来’呢？”

四 “尊者！世尊是我等法的根源……（省略）……”

五 “诸比丘！因为存在色，执取色，沉溺于色，才会生起这样的见解：‘自己做或教唆他人做……

（省略）……也不会有福报，福报也不会到来’。”

六～八 受……想……行……

九 “因为存在识，执取识，沉溺于识，才会生起这样的见解：‘自己做或教唆他人做……（省略）……

没有福报，福报也不会到来’。

一〇 “诸比丘！你们认为如何？色是常还是无常？”

“尊者！是无常。”

“那么，不执取它，还会生起这样的见解：‘自己做或教唆他人做……（省略）……没有福报，福报也不会到来’吗？”

“尊者！不会的。”

一一～一四 受……想……行……识……（省略）……

一五 “那些所见、所闻、所觉、所知、所得、所寻求、意所随行的是常还是无常？”

“尊者！是无常……（省略）……”

“那么，不执取它，还会生起这样的见解：‘自己做或教唆他人做……没有福报，福报也不会到来’吗？”

“尊者！不会的。”

一六 “诸比丘！当圣弟子对这六处的疑惑被断除，对苦的疑惑被断除……（省略）……对导向苦灭之道的

疑惑被断除时，诸比丘！这位圣弟子被称为预流者，是不堕恶趣法、决定（趣向解脱）、朝向正等觉的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/3. Diṭṭhisaṃyutta 见相应 (SN 24, 206-301)/3.1 Sotāpattivagga 预流品 (SN 24.1-18, 206-223)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.7 Hetusutta 因 (SN 24.7, 212)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Hetusuttaṃ

212. Sāvatthinidānaṃ. “Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘natthi hetu, natthi paccayo sattānaṃ saṃkilesāya. Ahetū appaccayā sattā saṃkilissanti. Natthi hetu, natthi paccayo sattānaṃ visuddhiyā. Ahetū appaccayā sattā visujjhanti. Natthi balaṃ natthi vīriyaṃ natthi purisathāmo natthi purisaparakkamo. Sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’”ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… “rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘natthi hetu, natthi paccayo…pe… sukhadukkhaṃ paṭisaṃvedentī’ti. Vedanāya sati…pe… saññāya sati… saṅkhāresu sati… viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘natthi hetu, natthi paccayo…pe… sukhadukkhaṃ paṭisaṃvedentī’”ti.

“Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante…pe… vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘natthi hetu, natthi paccayo…pe… sukhadukkhaṃ paṭisaṃvedentī’”ti? “No hetaṃ, bhante”. “Vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante…pe… api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘natthi hetu, natthi paccayo…pe… sukhadukkhaṃ paṭisaṃvedentī’”ti? “No hetaṃ, bhante”. “Yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante…pe… api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘natthi hetu natthi paccayo…pe… sukhadukkhaṃ paṭisaṃvedentī’”ti? “No hetaṃ, bhante”.

“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti – ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti. Sattamaṃ.

☸---------------------------------------------------------------------

［七］ 第七 因

一～二 ［那时，世尊］在舍卫城的因缘。

“诸比丘！因为存在什么，执取什么，沉溺于什么，才会生起这样的见解：‘众生杂染乃无

因、无缘；众生是无因、无缘而杂染的。众生清净是无因无缘；众生是无因无缘、

无力、无精进、无丈夫气概、无丈夫勇猛而清净的。一切有情、一切生命、一切存在，

一切生类乃无助、无力、无精进而由命运、结合、本性所决定而转变，于六种生处感受苦乐’呢？”

三 “尊者！世尊是我等法的根源……（省略）……”

四 “诸比丘！因为存在色，执取色，沉溺于色，才会生起这样的见解：‘众生杂染……（省略）

……感受苦乐’。

五～七 受……想……行……

八 因为存在识，执取识，沉溺于识，才会生起这样的见解：‘众生杂染……（省略）……感受

苦乐’。

九 “诸比丘！你们认为如何？色是常还是无常？”

“尊者！是无常……（省略）……是变易之法，那么，不执取它，还会生起这样的见解：‘众生杂染

……（省略）……感受苦乐’吗？”

“尊者！不会的！”

一〇～一三 受……想……行……识……（省略）……

一四 “那些所见、所闻、所觉、所知、所得、所寻求、意所随行的是常还是无常？”

“尊者！是无常……（省略）……那么，不执取那无常、苦、变易之法，还会生起这样的见解：‘众生杂

染……（省略）……感受苦乐’吗？”

“尊者！不会的。”

一五 “诸比丘！当圣弟子对这六处的疑惑被断除，对苦的疑惑被断除……（省略）……对导向苦灭之道的

疑惑被断除时，诸比丘！这位圣弟子被称为……（省略）……朝向正等觉的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/3. Diṭṭhisaṃyutta 见相应 (SN 24, 206-301)/3.1 Sotāpattivagga 预流品 (SN 24.1-18, 206-223)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.8 Mahādiṭṭhisutta 大劫之见 (SN 24.8, 213)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Mahādiṭṭhisuttaṃ

213. Sāvatthinidānaṃ. “Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘sattime kāyā akaṭā, akaṭavidhā, animmitā, animmātā, vañjhā, kūṭaṭṭhā, esikaṭṭhāyiṭṭhitā; te na iñjanti, na vipariṇamanti [na vipariṇāmenti (pī. ka.)], na aññamaññaṃ byābādhenti; nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Katame satta? Pathavīkāyo, āpokāyo, tejokāyo, vāyokāyo, sukhe, dukkhe, jīve sattame. Ime satta [jīve. sattime (bahūsu)] kāyā akaṭā, akaṭavidhā, animmitā, animmātā, vañjhā, kūṭaṭṭhā esikaṭṭhāyiṭṭhitā; te na iñjanti, na vipariṇamanti, na aññamaññaṃ byābādhenti; nālaṃ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Yopi tiṇhena satthena sīsaṃ chindati, na sopi kañci [na koci kañci (sī. syā. kaṃ.), na koci taṃ (pī. ka.)] jīvitā voropeti; sattannaṃtveva kāyānamantarena satthaṃ vivaramanupavisati [vivaramanupatati (katthaci) dīghamajjhimesupi]. Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni, tīṇi ca kammāni, kamme ca aḍḍhakamme ca dvaṭṭhipaṭipadā, dvaṭṭhantarakappā, chaḷābhijātiyo, aṭṭhapurisabhūmiyo, ekūnapaññāsa ājīvakasate, ekūnapaññāsa paribbājakasate, ekūnapaññāsa nāgavāsasate, vīse indriyasate, tiṃse nirayasate, chattiṃsarajodhātuyo, satta saññīgabbhā, satta asaññīgabbhā, satta nigaṇṭhigabbhā, satta devā, satta mānusā, satta pesācā, satta sarā, satta pavuṭā [sapuṭā (ka.), pavudhā (pī.)], satta papātā, satta ca papātasatāni, satta supinā, satta supinasatāni, cullāsīti mahākappino [mahākappuno (sī. pī.)] satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissanti. Tattha natthi imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṃ vā kammaṃ paripācessāmi; paripakkaṃ vā kammaṃ phussa phussa byantīkarissāmīti hevaṃ natthi doṇamite sukhadukkhe pariyantakate saṃsāre, natthi hāyanavaḍḍhane, natthi ukkaṃsāvakaṃse. Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti; evameva bāle ca paṇḍite ca nibbeṭhiyamānā sukhadukkhaṃ palentī’”ti?

Bhagavaṃmūlakā no, bhante, dhammā…pe… “rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘sattime kāyā akaṭā, akaṭavidhā…pe… sukhadukkhaṃ palentī’ti. Vedanāya sati…pe… saññāya sati… saṅkhāresu sati… viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘sattime kāyā akaṭā, akaṭavidhā…pe… sukhadukkhaṃ palentī’”ti. “Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”…pe… “yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘sattime kāyā akaṭā akaṭavidhā…pe… sukhadukkhaṃ palentī’”ti? “No hetaṃ, bhante”. “Yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante…pe… api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘sattime kāyā akaṭā akaṭavidhā…pe… nibbeṭhiyamānā sukhadukkhaṃ palentī’”ti? “No hetaṃ, bhante”.

“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti…pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti – ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［八］ 第八 （大）见

一～三 ［那时，世尊］在舍卫城的因缘。

“诸比丘！因为存在什么，执取什么，沉溺于什么，才会生起这样的见解：‘这七种身（或元素体）不是被造作的，非

由造作者造作的，不是被化现的，不是由化现者化现的，不是被产生的，（本自）不育，如山顶般稳固，如石柱般竖立而住，不动，不变化，不相互干

扰，不能相互导致乐、或苦、或乐苦’。

三 ‘哪七种呢？地身、水身、火身、风身、乐、苦、命（生命原理）为第七。这七种身乃不是被造作的，非由造作

者造作的，不是被化现的，不是由化现者化现的，不是被产生的，（本自）不育，如山顶般稳固，如石柱般竖立而住，不动，不变化，不相互干

扰，不能相互导致乐、或苦、或乐苦’。

四 ‘即使人用利刀砍下（某人的）头颅，也没有谁剥夺了谁的生命；（那）刀只是在七种身的间隙中穿过而已’。

五 ‘（众生轮回的范围包括）一百四十万种主要生门，加上六千六百种（次要）生门；五百种业，五种业，三种业，

一种业、半种业；六十二种（修行）道途、六十二个中劫、六种阶层（种姓）、八种（圣凡）人地、四千九百种（邪命）活命方式、四千九百种（外道）出家

方式、四千九百种龙住处、两千种根（能力）、三千种地狱、三十六种尘界、七种有想（受生）胎、七种无想（受生）胎、七种无结（受生）胎、

七种天、七种人、七种饿鬼、七种湖、七种断崖（？）、七百种断崖（？）、七种梦、七百种梦；经过八百四十万大劫，

无论是愚者还是智者，在不断流转轮回之后，（都自然会）达到苦的终结’。

六 ‘在此过程中，不存在（这样的想法或可能性）：“我通过这种戒、或誓言、或苦行、或梵行，能使未成熟的业成熟，或通过逐渐忍

受使已成熟的业灭尽。”（这种想法是）没有的。乐与苦是（像用斗）量好了一样（固定不变的），轮回是有定限的，（生命的长短或苦乐）没有减少或增加，没有上升或下降’。

七 ‘就像抛出的线团，（滚动到最后）总会完全散开一样；同样地，无论是愚者还是智者，（经过漫长的轮回后）也（自然会）终结苦乐’。”

八 “尊者！世尊是我等法的根源……（省略）……”

九 “诸比丘！因为存在色，执取色，沉溺于色，才会生起这样的见解：‘这七种身不是被造作的，非

由造作者造作的……（省略）……终结苦乐’。

一〇～一六 受……

一七～二二 想……

二三～二八 行……

二九～三四 因为存在识，执取识，沉溺于识，才会生起这样的见解：‘这七种身不是被造作的、非

由造作者造作的……（省略）……终结苦乐’。

三五～四〇 “诸比丘！你们认为如何！色是常还是无常？”

“尊者！是无常……（省略）……”

“那么，不执取那无常、苦、变易之法，还会生起这样的见解吗？‘这七种身不是被造作的、非由造作者造作的

……（省略）……终结苦乐’？”

“尊者！不会的。”

四一～四六 “那些所见、所闻、所觉、所知、所得、所寻求、意所随行的是常还是无常？”

“尊者！是无常。”

“那么，不执取它，还会生起这样的见解吗？‘这七种身不是被造作的，非由造作者造作的……（省略）……而终

结苦乐’……（省略）……？”

四七 “诸比丘！当圣弟子对这六处的疑惑被断除，对苦的疑惑被断除……（省略）……对导向苦灭之道的

疑惑被断除时，诸比丘！这位圣弟子被称为预流者，是不堕恶趣法、决定（趣向解脱）、朝向正等觉的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/3. Diṭṭhisaṃyutta 见相应 (SN 24, 206-301)/3.1 Sotāpattivagga 预流品 (SN 24.1-18, 206-223)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.9 Sassatadiṭṭhisutta 常见 (SN 24.9, 214)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Sassatadiṭṭhisuttaṃ

214. Sāvatthinidānaṃ. “Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘sassato loko’”ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… “rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘sassato loko’ti. Vedanāya sati…pe… saññāya sati… saṅkhāresu sati… viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘sassato loko’”ti.

“Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”…pe… vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘sassato loko’ti? “No hetaṃ, bhante”. “Vedanā … saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante…pe… api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘sassato loko’”ti? “No hetaṃ, bhante”. “Yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘sassato loko’”ti? “No hetaṃ, bhante”.

“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti…pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti – ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti. Navamaṃ.

☸---------------------------------------------------------------------

［九］ 世间常

一～二 ［那时，世尊］在舍卫城的因缘。

“诸比丘！因为存在什么，执取什么，沉溺于什么，才会生起这样的见解：‘世界是常恒的’呢？”

三 “尊者！世尊是我等法的根源……（省略）……”

四 “诸比丘！因为存在色，执取色，沉溺于色，才会生起这样的见解：‘世界是常恒的’。

五～八 因为存在受……想……行……识，执取识，沉溺于识，才会生起这样的见解：‘世

界是常恒的’。

九 “诸比丘！你们认为如何？色是常还是无常？”

“尊者！是无常……（省略）……”

“那么，不执取那无常、苦、变易之法，还会生起这样的见解：‘世界是常恒的’吗？”

“尊者！不会的。”

一〇～一三 受……想……行……识……

一四 “那些所见、所闻、所觉、所知、所得、所寻求、意所随行的是常还是无常？”

“尊者！是无常……（省略）……”

“那么，不执取那无常、苦、变易之法，还会生起这样的见解：‘世界是常恒的’吗？”

“尊者！不会的。”

一五 “诸比丘！当圣弟子对这六处的疑惑被断除，对苦的疑惑被断除……（省略）……对导向苦灭之道的

疑惑被断除时，诸比丘！这位圣弟子被称为预流者，是不堕恶趣法、决定（趣向解脱）、朝向正等觉的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/3. Diṭṭhisaṃyutta 见相应 (SN 24, 206-301)/3.1 Sotāpattivagga 预流品 (SN 24.1-18, 206-223)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.10 Asassatadiṭṭhisutta 起无常见 (SN 24.10, 215)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Asassatadiṭṭhisuttaṃ

215. Sāvatthinidānaṃ. “Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘asassato loko’”ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… “rūpe kho, bhikkhave, sati…pe… viññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”…pe… api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – asassato lokoti? “No hetaṃ, bhante”. “Yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante…pe… api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘asassato loko’”ti? “No hetaṃ, bhante”.

“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti…pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti – ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti. Dasamaṃ.

☸---------------------------------------------------------------------

［十］ 世间无常

一～二 ［那时，世尊］在舍卫城的因缘。

“诸比丘！因为存在什么，执取什么，沉溺于什么，才会生起这样的见解：‘世界是无常的’呢？”

三 “尊者！世尊是我等法的根源……（省略）……”

四～一三 “诸比丘！因为存在色……（省略）……识是常还是无常？”

“尊者！是无常……（省略）……”

“那么，不执取那无常、苦、变易之法，还会生起这样的见解：‘世界是无常的’吗？”

“尊者！不会的。”

一四 “那些所见、所闻、所觉、所知、所得、所寻求、意所随行的是常还是无常？”

“尊者！是无常……（省略）……”

“那么，不执取那无常、苦、变易之法，还会生起这样的见解：‘世界是无常的’吗？”

“尊者！不会的。”

一五 “诸比丘！当圣弟子……（省略）……决定（趣向解脱）、朝向正等觉的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/3. Diṭṭhisaṃyutta 见相应 (SN 24, 206-301)/3.1 Sotāpattivagga 预流品 (SN 24.1-18, 206-223)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.11 Antavāsutta 世间有边 (SN 24.11, 216)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Antavāsuttaṃ

216. Sāvatthinidānaṃ. “Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘antavā loko’”ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… niyato sambodhiparāyano”ti. Ekādasamaṃ.

☸---------------------------------------------------------------------

［十一］ 有边

一～二 ［那时，世尊］在舍卫城的因缘。

“诸比丘！因为存在什么，执取什么，沉溺于什么，才会生起这样的见解：‘世界是有边际的’呢？”

三～一五 “尊者！世尊是我等法的根源……（省略，如前述关于五蕴、六处、四圣谛的问答）……决定（趣向解脱）、朝向正等觉的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/3. Diṭṭhisaṃyutta 见相应 (SN 24, 206-301)/3.1 Sotāpattivagga 预流品 (SN 24.1-18, 206-223)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.12 Anantavāsutta 世间无边 (SN 24.12, 217)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

12. Anantavāsuttaṃ

217. Sāvatthinidānaṃ. “Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘anantavā loko’”ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… niyato sambodhiparāyano”ti. Dvādasamaṃ.

☸---------------------------------------------------------------------

［十二］ 无边

一～二 ［那时，世尊］在舍卫城的因缘。

“诸比丘！因为存在什么，执取什么，沉溺于什么，才会生起这样的见解：‘世界是无边际的’呢？”

三～一五 “尊者！世尊是我等法的根源……（省略，如前述关于五蕴、六处、四圣谛的问答）……决定（趣向解脱）、朝向正等觉的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/3. Diṭṭhisaṃyutta 见相应 (SN 24, 206-301)/3.1 Sotāpattivagga 预流品 (SN 24.1-18, 206-223)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.13 Taṃjīvaṃtaṃsarīraṃsutta 命即身 (SN 24.13, 218)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

13. Taṃjīvaṃtaṃsarīraṃsuttaṃ

218. Sāvatthinidānaṃ. “Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘taṃ jīvaṃ taṃ sarīran’”ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… niyato sambodhiparāyano”ti. Terasamaṃ.

☸---------------------------------------------------------------------

［十三］ 命即身

一～二 ［那时，世尊］在舍卫城的因缘。

“诸比丘！因为存在什么，执取什么，沉溺于什么，才会生起这样的见解：‘命就是身’呢？”

三～一五 “尊者！世尊是我等法的根源……（省略，如前述关于五蕴、六处、四圣谛的问答）……决定（趣向解脱）、朝向正等觉的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/3. Diṭṭhisaṃyutta 见相应 (SN 24, 206-301)/3.1 Sotāpattivagga 预流品 (SN 24.1-18, 206-223)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.14 Aññaṃjīvaṃaññaṃsarīraṃsutta 命身异 (SN 24.14, 219)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

14. Aññaṃjīvaṃaññaṃsarīraṃsuttaṃ

219. Sāvatthinidānaṃ. “Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘aññaṃ jīvaṃ aññaṃ sarīran’”ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… niyato sambodhiparāyano”ti. Cuddasamaṃ.

☸---------------------------------------------------------------------

［十四］ 命身异

一～二 ［那时，世尊］在舍卫城的因缘。

“诸比丘！因为存在什么，执取什么，沉溺于什么，才会生起这样的见解：‘命与身是不同的’呢？”

三～一五 “尊者！世尊是我等法的根源……（省略，如前述关于五蕴、六处、四圣谛的问答）……决定（趣向解脱）、朝向正等觉的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/3. Diṭṭhisaṃyutta 见相应 (SN 24, 206-301)/3.1 Sotāpattivagga 预流品 (SN 24.1-18, 206-223)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.15 Hotitathāgatosutta 如来死后有 (SN 24.15, 220)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

15. Hotitathāgatosuttaṃ

220. Sāvatthinidānaṃ. “Kismiṃ nu kho bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘hoti tathāgato paraṃ maraṇā’”ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… niyato sambodhiparāyano”ti. Pannarasamaṃ.

☸---------------------------------------------------------------------

［十五］ 如来有

一～二 ［那时，世尊］在舍卫城的因缘。

“诸比丘！因为存在什么，执取什么，沉溺于什么，才会生起这样的见解：‘如来死后存在’呢？”

三～一五 “尊者！世尊是我等法的根源……（省略，如前述关于五蕴、六处、四圣谛的问答）……决定（趣向解脱）、朝向正等觉的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/3. Diṭṭhisaṃyutta 见相应 (SN 24, 206-301)/3.1 Sotāpattivagga 预流品 (SN 24.1-18, 206-223)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.16 Nahotitathāgatosutta 如来死后无 (SN 24.16, 221)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

16. Nahotitathāgatosuttaṃ

221. Sāvatthinidānaṃ. “Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘na hoti tathāgato paraṃ maraṇā’”ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… niyato sambodhiparāyano”ti. Soḷasamaṃ.

☸---------------------------------------------------------------------

［十六］ 如来无

一～二 ［那时，世尊］在舍卫城的因缘。

“诸比丘！因为存在什么，执取什么，沉溺于什么，才会生起这样的见解：‘如来死后不存在’呢？”

三～一五 “尊者！世尊是我等法的根源……（省略，如前述关于五蕴、六处、四圣谛的问答）……决定（趣向解脱）、朝向正等觉的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/3. Diṭṭhisaṃyutta 见相应 (SN 24, 206-301)/3.1 Sotāpattivagga 预流品 (SN 24.1-18, 206-223)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.17 Hoticanacahotitathāgatosutta 如来死后亦有亦无 (SN 24.17, 222)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

17. Hoticanacahotitathāgatosuttaṃ

222. Sāvatthinidānaṃ. “Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’”ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… niyato sambodhiparāyano”ti. Sattarasamaṃ.

☸---------------------------------------------------------------------

［十七］ 如来亦有亦无

一～二 ［那时，世尊］在舍卫城的因缘。

“诸比丘！因为存在什么，执取什么，沉溺于什么，才会生起这样的见解：‘如来死后既存在又不存在’

呢？”

三～一五 “尊者！世尊是我等法的根源……（省略，如前述关于五蕴、六处、四圣谛的问答）……决定（趣向解脱）、朝向正等觉的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/3. Diṭṭhisaṃyutta 见相应 (SN 24, 206-301)/3.1 Sotāpattivagga 预流品 (SN 24.1-18, 206-223)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.18 Nevahotinanahotitathāgatosutta 如来死后非有非无 (SN 24.18, 223)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

18. Nevahotinanahotitathāgatosuttaṃ

223. Sāvatthinidānaṃ. “Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘neva hoti, na na hoti tathāgato paraṃ maraṇā’”ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… “rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘neva hoti, na na hoti tathāgato paraṃ maraṇā’ti…pe….

“Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”…pe… vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘neva hoti, na na hoti tathāgato paraṃ maraṇā”ti? “No hetaṃ, bhante”. “Yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tampi niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘neva hoti, na na hoti tathāgato paraṃ maraṇā’”ti? “No hetaṃ, bhante”.

“Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti, dukkhasamudayepissa kaṅkhā pahīnā hoti, dukkhanirodhepissa kaṅkhā pahīnā hoti, dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti – ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyano”ti. Aṭṭhārasamaṃ.

Sotāpattivaggo.

Aṭṭhārasaveyyākaraṇaṃ niṭṭhitaṃ.

Tassuddānaṃ –

Vātaṃ etaṃ mama, so attā no ca me siyā;

Natthi karoto hetu ca, mahādiṭṭhena aṭṭhamaṃ.

Sassato loko ca, asassato ca antavā ca;

Anantavā ca taṃ jīvaṃ taṃ sarīranti;

Aññaṃ jīvaṃ aññaṃ sarīranti ca.

Hoti tathāgato paraṃ maraṇāti;

Na hoti tathāgato paraṃ maraṇāti;

Neva hoti na na hoti tathāgato paraṃ maraṇāti.

☸---------------------------------------------------------------------

［十八］ 如来非有非无

一～二 ［那时，世尊］在舍卫城的因缘。“诸比丘！因为存在什么，执取什么，沉溺

于什么，才会生起这样的见解：‘如来死后既非存在也非不存在’呢？”

三 “尊者！世尊是我等法的根源……（省略）……”

四～八 “诸比丘！因为存在色，执取色，沉溺于色，才会生起这样的见解：‘如来死后既非存在也

非不存在’……（省略）……

九 “诸比丘！你们认为如何？色是常还是无常？”

“尊者！是无常……（省略）……”

“那么，不执取那无常、苦、变易之法，还会生起这样的见解：‘如来死后既非存在也非不存在’吗？”

“尊者！不会的。”

一〇～一三 受……想……行……识……

一四 “那些所见、所闻、所觉、所知、所得、所寻求、意所随行的是常还是无常？”

“尊者！是无常。”

“无常的，是苦还是乐呢？”

“尊者！是苦。”

“那么，不执取那无常、苦、变易之法，还会生起这样的见解：‘如来死后既非存在也非不存在’吗？”

“尊者！不会的。”

一五 “诸比丘！当圣弟子对这六处的疑惑被断除，对苦的疑惑被断除，对苦集的疑惑被断除，对苦灭的

疑惑被断除，对导向苦灭之道的疑惑被断除时，诸比丘！这位圣弟子被称为预流者，是不堕恶趣法、决定（趣向解脱）、朝向

正等觉的。”

预流品十八记说（完）

此品摄颂曰：

风与‘此是我’

‘彼我’及‘我无’

‘无施’‘无作’‘无因’‘大见’八

‘世间常’‘世间无常’

‘有边’与‘无边’

‘命即身’‘命身异’

‘如来死后有’

‘如来死后无’

‘死后亦有亦无’

（以及）‘如来死后’

‘非有亦非无’

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/3. Diṭṭhisaṃyutta 见相应 (SN 24, 206-301)/3.2 Dutiyagamanavagga 预流二品 (SN 24.19-44, 224-249)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.1 Vātasutta 风不吹 (SN 24.19, 224)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyagamanavaggo

1. Vātasuttaṃ

224. Sāvatthinidānaṃ. “Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā, esikaṭṭhāyiṭṭhitā’”ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… “rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘na vātā vāyanti…pe… esikaṭṭhāyiṭṭhitā’ti. Vedanāya sati…pe… saññāya sati…pe… saṅkhāresu sati… viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘na vātā vāyanti…pe… esikaṭṭhāyiṭṭhitā’”ti.

“Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”…pe… vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – na vātā vāyanti…pe… esikaṭṭhāyiṭṭhitā”ti? “No hetaṃ, bhante”. “Iti kho, bhikkhave, dukkhe sati, dukkhaṃ upādāya, dukkhaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘na vātā vāyanti…pe… esikaṭṭhāyiṭṭhitā’”ti. “Vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”…pe… vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya ‘na vātā vāyanti…pe… esikaṭṭhāyiṭṭhitā’”ti? “No hetaṃ, bhante”. “Iti kho, bhikkhave, dukkhe sati, dukkhaṃ upādāya, dukkhaṃ abhinivissa evaṃ diṭṭhi uppajjeyya – ‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā, esikaṭṭhāyiṭṭhitā’”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第二品

［一九］ 第一 风

一～二 ［那时，世尊］舍卫城的因缘。

三 “比丘们！因为存在什么？执取什么？深植于什么？才会产生这样的见解：‘风不吹，河不流，孕妇不生产，日月不出也不没，[万物]像柱子一样伫立不动’呢？”

四 “大德！我们的法以世尊为根本……乃至……”

五 “比丘们！因为存在色，执取色，深植于色，才会产生这样的见解：‘风不吹，河不流，孕妇不生产，日月不出也不没，[万物]像柱子一样伫立不动’。

六～九 因为存在受……想……行……识，执取识，深植于识，才会产生这样的见解：‘风不吹……乃至……[万物]像柱子一样伫立不动’。

一〇～一五 比丘们！你们认为如何？色是常还是无常？”

“大德！是无常……乃至……”

“如果不执取这变易之法，还会生起这样的见解：‘风不吹……乃至……[万物]像柱子一样伫立不动’吗？”

“大德！不会……乃至……”

一六 “比丘们！像这样，因为存在苦，执取苦，深植于苦，才会产生这样的见解：‘风不吹，河不流，孕妇不生产，日月不出也不没，[万物]像柱子一样伫立不动’。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/3. Diṭṭhisaṃyutta 见相应 (SN 24, 206-301)/3.2 Dutiyagamanavagga 预流二品 (SN 24.19-44, 224-249)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.2--17 Etaṃmamādisutta 我所等十六经 (SN 24.20-35, 225-240)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

225-240. (Purimavagge viya aṭṭhārasa veyyākaraṇāni vitthāretabbānīti.) Sattarasamaṃ.

☸---------------------------------------------------------------------

［二〇～三五］ 第二～十七

如第一品中所说，应详细解说（与前述见解相关的）十八种记说。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/3. Diṭṭhisaṃyutta 见相应 (SN 24, 206-301)/3.2 Dutiyagamanavagga 预流二品 (SN 24.19-44, 224-249)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.18 Nevahotinanahotisutta 如来死后非有非无 (SN 24.36, 241)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

18. Nevahotinanahotisuttaṃ

241. Sāvatthinidānaṃ. “Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘neva hoti na na hoti tathāgato paraṃ maraṇā’”ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… “rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘neva hoti, na na hoti tathāgato paraṃ maraṇā’ti. Vedanāya sati… saññāya sati… saṅkhāresu sati… viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘neva hoti, na na hoti tathāgato paraṃ maraṇā’”ti.

“Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”…pe… vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘neva hoti, na na hoti tathāgato paraṃ maraṇā’”ti? “No hetaṃ, bhante”. “Iti kho, bhikkhave, dukkhe sati, dukkhaṃ upādāya, dukkhaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘neva hoti, na na hoti tathāgato paraṃ maraṇā’”ti. “Vedanā… saññā … saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”…pe… vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘neva hoti, na na hoti tathāgato paraṃ maraṇā’”ti? “No hetaṃ, bhante”. “Iti kho, bhikkhave, dukkhe sati, dukkhaṃ upādāya dukkhaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘neva hoti, na na hoti tathāgato paraṃ maraṇā’”ti. Aṭṭhārasamaṃ.

☸---------------------------------------------------------------------

［三六］ 第十八 非有非无

一～三［那时，世尊］舍卫城的因缘。

“比丘们！因为存在什么？执取什么？深植于什么？才会产生这样的见解：‘如来死后既非存在也非不存在’呢？”

四 “大德！我们的法以世尊为根本……乃至……”

五 “比丘们！因为存在色，执取色，深植于色，才会产生这样的见解：‘如来死后既非存在也非不存在’。

六～九 因为存在受……想……行……识，执取识，深植于识，才会产生这样的见解：‘如来死后既非存在也非不存在’……乃至……”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2566.6.13 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/3. Diṭṭhisaṃyutta 见相应 (SN 24, 206-301)/3.2 Dutiyagamanavagga 预流二品 (SN 24.19-44, 224-249)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.19 Rūpīattāsutta 我有色经 (SN 24.37, 242)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

19. Rūpīattāsuttaṃ

我有色经

242. Sāvatthinidānaṃ.

［第一章 前言 ☙］

［如是我闻。那时，世尊］在舍卫城的因缘：

“Kismiṃ nu kho, bhikkhave, sati,

［世尊说］：“比丘们！因为存在什么？

kiṃ upādāya,

执取什么？

kiṃ abhinivissa

深植于什么？

evaṃ diṭṭhi uppajjati –

才会产生这样的见解：

‘rūpī attā hoti, arogo paraṃ maraṇā’”ti?

‘我死后是有色的、健康的’呢？”

Bhagavaṃmūlakā no, bhante, dhammā…pe…

[“Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā.

［众比丘说：］“大德！我们的教法，以世尊为根本，以世尊为指导者，以世尊为归依处。

Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho.

好啊，大德！惟愿世尊为我们解释这番话的含义，

Bhagavato sutvā bhikkhū dhāressantī”ti.]

比丘们从世尊听闻后，一定会受持奉行！”

“rūpe kho, bhikkhave, sati,

［第二章 存在五蕴 ☙］

“➊ 比丘们！因为存在色，

rūpaṃ upādāya,

执取色；

rūpaṃ abhinivissa

深植于色，

evaṃ diṭṭhi uppajjati –

才会产生这样的见解：

‘rūpī attā hoti, arogo paraṃ maraṇā’ti.

‘我死后是有色的、健康的！’

Vedanāya sati…pe…

➋ 因为存在受，

执取受；

深植于受，

才会产生这样的见解：

‘我死后是有色的、健康的！’

saññāya sati…

➌ 因为存在想，

执取想；

深植于想，

才会产生这样的见解：

‘我死后是有色的、健康的！’

saṅkhāresu sati…

➍ 因为存在行，

执取行；

深植于行，

才会产生这样的见解：

‘我死后是有色的、健康的！’

viññāṇe sati,

➎ 因为存在识，

viññāṇaṃ upādāya,

执取识；

viññāṇaṃ abhinivissa

深植于识，

evaṃ diṭṭhi uppajjati –

才会产生这样的见解：

‘rūpī attā hoti, arogo paraṃ maraṇā’”ti.

‘我死后是有色的、健康的！’

“Taṃ kiṃ maññatha,

［第三章 五蕴非执取 ☙］

比丘们！你们认为如何？

bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā”ti?

➊ 色是常还是无常？”

“Aniccaṃ, bhante”…pe…

“大德！是无常。”

[“Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā”ti?

“那无常的，是苦还是乐呢？”

“Dukkhaṃ, bhante”.

“大德！是苦。”

“Yaṃ panāniccaṃ, dukkhaṃ] vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya –

“对于那无常的、苦的、变易性质的法，如果不执取它，还会生起这样的见解：

‘rūpī attā hoti, arogo paraṃ maraṇā’”ti?

‘我死后是有色的、健康的’吗？”

“No hetaṃ, bhante”.

“不会的，大德！”

“Iti kho, bhikkhave, dukkhe sati,

“像这样，比丘们！因为存在苦，

dukkhaṃ upādāya,

执取苦；

dukkhaṃ abhinivissa

深植于苦，

evaṃ diṭṭhi uppajjati –

才会产生这样的见解：

‘rūpī attā hoti, arogo paraṃ maraṇā’”ti?

‘我死后是有色的、健康的！’

“Vedanā…pe…

➋ 受是常还是无常？”

“大德！是无常。”

“那无常的，是苦还是乐呢？”

“大德！是苦。”

“对于那无常的、苦的、变易性质的法，如果不执取它，还会生起这样的见解：

‘我死后是有色的、健康的’吗？”

“不会的，大德！”

“像这样，比丘们！因为存在苦，

执取苦；

深植于苦，

才会产生这样的见解：

‘我死后是有色的、健康的！’

➌ 想是常还是无常？”

“大德！是无常。”

“那无常的，是苦还是乐呢？”

“大德！是苦。”

“对于那无常的、苦的、变易性质的法，如果不执取它，还会生起这样的见解：

‘我死后是有色的、健康的’吗？”

“不会的，大德！”

“像这样，比丘们！因为存在苦，

执取苦；

深植于苦，

才会产生这样的见解：

‘我死后是有色的、健康的！’

➍ 行是常还是无常？”

“大德！是无常。”

“那无常的，是苦还是乐呢？”

“大德！是苦。”

“对于那无常的、苦的、变易性质的法，如果不执取它，还会生起这样的见解：

‘我死后是有色的、健康的’吗？”

“不会的，大德！”

“像这样，比丘们！因为存在苦，

执取苦；

深植于苦，

才会产生这样的见解：

‘我死后是有色的、健康的！’

➎ 识是常还是无常？”

“大德！是无常。”

“那无常的，是苦还是乐呢？”

“大德！是苦。”

“对于那无常的、苦的、变易性质的法，如果不执取它，还会生起这样的见解：

‘我死后是有色的、健康的’吗？”

“no hetaṃ, bhante”.

“不会的，大德！”

“Iti kho, bhikkhave, dukkhe sati,

“像这样，比丘们！因为存在苦，

dukkhaṃ upādāya,

执取苦；

dukkhaṃ abhinivissa

深植于苦，

evaṃ diṭṭhi uppajjati –

才会产生这样的见解：

‘rūpī attā hoti, arogo paraṃ maraṇā’”ti.

‘我死后是有色的、健康的！’”

Ekūnavīsatimaṃ.

（我有色经 ～预流二品‧）第十九（经终）

～《见相应‧预流二品‧Rūpīattāsutta 我有色经》(SN 24.37, 242)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/3. Diṭṭhisaṃyutta 见相应 (SN 24, 206-301)/3.2 Dutiyagamanavagga 预流二品 (SN 24.19-44, 224-249)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.20 Arūpīattāsutta 我无色 (SN 24.38, 243)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

20. Arūpīattāsuttaṃ

243. Sāvatthinidānaṃ. “Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘arūpī attā hoti arogo paraṃ maraṇā’”ti? (Peyyālo) vīsatimaṃ.

☸---------------------------------------------------------------------

［三八］ 第二十 我无色

一～二 ［如是我闻。那时，世尊］在舍卫城的因缘：

三 “比丘们！因为存在什么？执取什么？深植于什么？才会产生这样的见解：‘我死后是无色的、健康的’呢？”

四 “大德！我们的法以世尊为根本［愿请开示。］”

五 “比丘们！因为存在色，执取色，深植于色，才会产生这样的见解：‘我死后是无色的、健康的’。

六 因为存在受，执取受，深植于受，才会产生这样的见解：‘我死后是无色的、健康的’。

七 因为存在想，执取想，深植于想，才会产生这样的见解：‘我死后是无色的、健康的’。

八 因为存在行，执取行，深植于行，才会产生这样的见解：‘我死后是无色的、健康的’。

九 因为存在识，执取识，深植于识，才会产生这样的见解：‘我死后是无色的、健康的’。

一〇 比丘们！你们认为如何？色是常还是无常？”

“大德！是无常。”

“那无常的，是苦还是乐呢？”

“大德！是苦。”

“对于那无常的、苦的、变易性质的法，如果不执取它，还会生起这样的见解：‘我死后是无色的、健康的’吗？”

“大德！不会。”

一一 “受是常还是无常？”

“大德！是无常。”

“那无常的，是苦还是乐呢？”

“大德！是苦。”

“对于那无常的、苦的、变易性质的法，如果不执取它，还会生起这样的见解：‘我死后是无色的、健康的’吗？”

“大德！不会。”

一二 “想是常还是无常？”

“大德！是无常。”

“那无常的，是苦还是乐呢？”

“大德！是苦。”

“对于那无常的、苦的、变易性质的法，如果不执取它，还会生起这样的见解：‘我死后是无色的、健康的’吗？”

“大德！不会。”

一三 “行是常还是无常？”

“大德！是无常。”

“那无常的，是苦还是乐呢？”

“大德！是苦。”

“对于那无常的、苦的、变易性质的法，如果不执取它，还会生起这样的见解：‘我死后是无色的、健康的’吗？”

“大德！不会。”

一四 “识是常还是无常？”

“大德！是无常。”

“那无常的，是苦还是乐呢？”

“大德！是苦。”

“对于那无常的、苦的、变易性质的法，如果不执取它，还会生起这样的见解：‘我死后是无色的、健康的’吗？”

“大德！不会。”

一五 “比丘们！像这样，因为存在苦，执取苦，深植于苦，才会产生这样的见解：‘我死后是无色的、健康的’。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/3. Diṭṭhisaṃyutta 见相应 (SN 24, 206-301)/3.2 Dutiyagamanavagga 预流二品 (SN 24.19-44, 224-249)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.21 Rūpīcaarūpīcaattāsutta 我亦有色亦无色 (SN 24.39, 244)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

21. Rūpīcaarūpīcaattāsuttaṃ

244. Sāvatthinidānaṃ. “Rūpī ca arūpī ca attā hoti arogo paraṃ maraṇā”ti…pe…. Ekavīsatimaṃ.

☸---------------------------------------------------------------------

［三九］ 第二十一 亦有色亦无色

一～二 ［我是这样听说的。那时，世尊］在舍卫城的因缘：

三 “各位比丘！因为有什么？由于执取什么？因为深切贪著于什么？才会生起这样的见解：死后是既有色又无色、无病之我呢？”

四 “大德！世尊是我等的法根［愿请世尊开示。］”

五 “各位比丘！因为有色，由于执取色，因为深切贪着色，才会生起这样的见解：死后是既有色又无色、无病之我。

六 因为有受，执取于受，因为深切贪著于受，才会生起这样的见解：死后是既有色又无色、无病之我。

七 因为有想，执取于想，因为深切贪著于想，才会生起这样的见解：死后是既有色又无色、无病之我。

八 因为有行，执取于行，因为深切贪著于行，才会生起这样的见解：死后是既有色又无色、无病之我。

九 因为有识，由于执取识，因为深切贪着识，才会生起这样的见解：死后是既有色又无色、无病之我。

一０ 各位比丘！你们认为怎样？色是常还是无常？”

“大德！是无常。”

“无常的，是苦还是乐？”

“大德！是苦。”

“对于无常、苦、变易之法，如果不执取它，还会生起这样的见解：‘死后是既有色又无色、无病之我’吗？”

“大德！不会。”

一一 “受是常还是无常？”

“大德！是无常。”

“无常的，是苦还是乐？”

“大德！是苦。”

“对于无常、苦、变易之法，如果不执取它，还会生起这样的见解：‘死后是既有色又无色、无病之我’吗？”

“大德！不会。”

一二 “想是常还是无常？”

“大德！是无常。”

“无常的，是苦还是乐？”

“大德！是苦。”

“对于无常、苦、变易之法，如果不执取它，还会生起这样的见解：‘死后是既有色又无色、无病之我’吗？”

“大德！不会。”

一三 “行是常还是无常？”

“大德！是无常。”

“无常的，是苦还是乐？”

“大德！是苦。”

“对于无常、苦、变易之法，如果不执取它，还会生起这样的见解：‘死后是既有色又无色、无病之我’吗？”

“大德！不会。”

一四 “识是常还是无常？”

“大德！是无常。”

“无常的，是苦还是乐？”

“大德！是苦。”

“对于无常、苦、变易之法，如果不执取它，还会生起这样的见解：‘死后是既有色又无色、无病之我’吗？”

“大德！不会。”

一五 “各位比丘！像这样，因为有苦，执取于苦，因为深切贪著于苦，才会生起这样的见解：死后是既有色又无色、无病之我。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/3. Diṭṭhisaṃyutta 见相应 (SN 24, 206-301)/3.2 Dutiyagamanavagga 预流二品 (SN 24.19-44, 224-249)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.22 Nevarūpīnārūpīattāsutta 我非有色非无色 (SN 24.40, 245)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

22. Nevarūpīnārūpīattāsuttaṃ

245. “Neva rūpī nārūpī attā hoti arogo paraṃ maraṇā”ti…pe…. Bāvīsatimaṃ.

☸---------------------------------------------------------------------

第二十二 非有色非无色

一～二 ［我是这样听说的。那时，世尊］在舍卫城的因缘：

三 “各位比丘！因为有什么？由于执取什么？因为深切贪著于什么？才会生起这样的见解：死后是非有色非无色、无病之我呢？”

四 “大德！世尊是我等的法根［愿请世尊开示。］”

五 “各位比丘！因为有色，由于执取色，因为深切贪着色，才会生起这样的见解：死后是非有色非无色、无病之我。

六 因为有受，执取于受，因为深切贪著于受，才会生起这样的见解：死后是非有色非无色、无病之我。

七 因为有想，执取于想，因为深切贪著于想，才会生起这样的见解：死后是非有色非无色、无病之我。

八 因为有行，执取于行，因为深切贪著于行，才会生起这样的见解：死后是非有色非无色、无病之我。

九 因为有识，由于执取识，因为深切贪着识，才会生起这样的见解：死后是非有色非无色、无病之我。

一０ 各位比丘！你们认为怎样？色是常还是无常？”

“大德！是无常。”

“无常的，是苦还是乐？”

“大德！是苦。”

“对于无常、苦、变易之法，如果不执取它，还会生起这样的见解：‘死后是非有色非无色、无病之我’吗？”

“大德！不会。”

一一 “受是常还是无常？”

“大德！是无常。”

“无常的，是苦还是乐？”

“大德！是苦。”

“对于无常、苦、变易之法，如果不执取它，还会生起这样的见解：‘死后是非有色非无色、无病之我’吗？”

“大德！不会。”

一二 “想是常还是无常？”

“大德！是无常。”

“无常的，是苦还是乐？”

“大德！是苦。”

“对于无常、苦、变易之法，如果不执取它，还会生起这样的见解：‘死后是非有色非无色、无病之我’吗？”

“大德！不会。”

一三 “行是常还是无常？”

“大德！是无常。”

“无常的，是苦还是乐？”

“大德！是苦。”

“对于无常、苦、变易之法，如果不执取它，还会生起这样的见解：‘死后是非有色非无色、无病之我’吗？”

“大德！不会。”

一四 “识是常还是无常？”

“大德！是无常。”

“无常的，是苦还是乐？”

“大德！是苦。”

“对于无常、苦、变易之法，如果不执取它，还会生起这样的见解：‘死后是非有色非无色、无病之我’吗？”

“大德！不会。”

一五 “各位比丘！像这样，因为有苦，执取于苦，因为深切贪著于苦，才会生起这样的见解：死后是非有色非无色、无病之我。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2566.6.13 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/3. Diṭṭhisaṃyutta 见相应 (SN 24, 206-301)/3.2 Dutiyagamanavagga 预流二品 (SN 24.19-44, 224-249)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.23 Ekantasukhīsutta 我极乐经 (SN 24.41, 246)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

23. Ekantasukhīsuttaṃ

我极乐经

[Sāvatthinidānaṃ.

［第一章 前言 ☙］

［我是这样听说的。那时，世尊］在舍卫城的因缘：

“Kismiṃ nu kho, bhikkhave, sati,

［世尊说］：“各位比丘！因为忆念什么？

kiṃ upādāya,

后执取于什么？

kiṃ abhinivissa

若深切贪著于什么？

evaṃ diṭṭhi uppajjati –]

所以生起这样的见解：

246. “Ekantasukhī attā hoti arogo paraṃ maraṇā”ti…pe….

‘死后有我，是极乐（世界）者、无病者’呢？”

[“Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā.

［众比丘说：］“大德！我等的教法，以世尊为根本，以世尊为指导者，以世尊为归宿。

Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho.

好啊，大德！唯愿世尊揭示所说的意义，

Bhagavato sutvā bhikkhū dhāressantī”ti.

比丘从世尊听闻，必定会受持奉行！”

“rūpe kho, bhikkhave, sati,

［第二章 忆念五蕴 ☙］

“➊ 各位比丘！因为忆念色，

rūpaṃ upādāya,

后执取于色；

rūpaṃ abhinivissa

若深切贪著于色，

evaṃ diṭṭhi uppajjati –

所以生起这样的见解：

‘Ekantasukhī attā hoti, arogo paraṃ maraṇā’ti.

‘死后有我，是极乐（世界）者、无病者！’

Vedanāya sati…pe…

➋ 因为忆念受，

后执取于受；

若深切贪著于受，

所以生起这样的见解：

‘死后有我，是极乐（世界）者、无病者！’

saññāya sati…

➌ 因为忆念想，

后执取于想；

若深切贪著于想，

所以生起这样的见解：

‘死后有我，是极乐（世界）者、无病者！’

saṅkhāresu sati…

➍ 因为忆念行，

后执取于行；

若深切贪著于行，

所以生起这样的见解：

‘死后有我，是极乐（世界）者、无病者！’

viññāṇe sati,

➎ 因为忆念识，

viññāṇaṃ upādāya,

后执取于识；

viññāṇaṃ abhinivissa

若深切贪著于识，

evaṃ diṭṭhi uppajjati –

所以生起这样的见解：

‘Ekantasukhī attā hoti, arogo paraṃ maraṇā’”ti.

‘死后有我，是极乐（世界）者、无病者！’

“Taṃ kiṃ maññatha,

［第三章 五蕴无取 ☙］

各位比丘！你们认为怎样？

bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā”ti?

➊ 色是常还是无常？”

“Aniccaṃ, bhante”…pe…

“大德！是无常。”

[“Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā”ti?

“无常的，是苦还是乐？”

“Dukkhaṃ, bhante”.

“大德！是苦。”

“Yaṃ panāniccaṃ, dukkhaṃ] vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya –

“然而，对于无常、苦忧、变易之法，如果不执取它，是否会生起这样的见解：

‘Ekantasukhī attā hoti, arogo paraṃ maraṇā’”ti?

‘死后有我，是极乐（世界）者、无病者’呢？”

“No hetaṃ, bhante”.

“这样就不会，大德！”

“Iti kho, bhikkhave, dukkhe sati,

“像这样，各位比丘！因为忆念苦，

dukkhaṃ upādāya,

后执取于苦；

dukkhaṃ abhinivissa

若深切贪著于苦，

evaṃ diṭṭhi uppajjati –

所以生起这样的见解：

‘Ekantasukhī attā hoti, arogo paraṃ maraṇā’”ti?

‘死后有我，是极乐（世界）者、无病者！’

“Vedanā…pe…

➋ 受是常还是无常？”

“大德！是无常。”

“无常的，是苦还是乐？”

“大德！是苦。”

“然而，对于无常、苦忧、变易之法，如果不执取它，是否会生起这样的见解：

‘死后有我，是极乐（世界）者、无病者’呢？”

“这样就不会，大德！”

“像这样，各位比丘！因为忆念苦，

后执取于苦；

若深切贪著于苦，

所以生起这样的见解：

‘死后有我，是极乐（世界）者、无病者！’

➌ 想是常还是无常？”

“大德！是无常。”

“无常的，是苦还是乐？”

“大德！是苦。”

“然而，对于无常、苦忧、变易之法，如果不执取它，是否会生起这样的见解：

‘死后有我，是极乐（世界）者、无病者’呢？”

“这样就不会，大德！”

“像这样，各位比丘！因为忆念苦，

后执取于苦；

若深切贪著于苦，

所以生起这样的见解：

‘死后有我，是极乐（世界）者、无病者！’

➍ 行是常还是无常？”

“大德！是无常。”

“无常的，是苦还是乐？”

“大德！是苦。”

“然而，对于无常、苦忧、变易之法，如果不执取它，是否会生起这样的见解：

‘死后有我，是极乐（世界）者、无病者’呢？”

“这样就不会，大德！”

“像这样，各位比丘！因为忆念苦，

后执取于苦；

若深切贪著于苦，

所以生起这样的见解：

‘死后有我，是极乐（世界）者、无病者！’

➎ 识是常还是无常？”

“大德！是无常。”

“无常的，是苦还是乐？”

“大德！是苦。”

“然而，对于无常、苦忧、变易之法，如果不执取它，是否会生起这样的见解：

‘死后有我，是极乐（世界）者、无病者’呢？”

“no hetaṃ, bhante”.

“这样就不会，大德！”

“Iti kho, bhikkhave, dukkhe sati,

“像这样，各位比丘！因为忆念苦，

dukkhaṃ upādāya,

后执取于苦；

dukkhaṃ abhinivissa

若深切贪著于苦，

evaṃ diṭṭhi uppajjati –

所以生起这样的见解：

‘Ekantasukhī attā hoti, arogo paraṃ maraṇā’”ti.]

‘死后有我，是极乐（世界）者、无病者！’”

Tevīsatimaṃ.

（我极乐经 ～预流二品‧）第二十三（经终）

～《见相应‧预流二品‧Ekantasukhīsutta 我极乐经》(SN 24.41, 246)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/3. Diṭṭhisaṃyutta 见相应 (SN 24, 206-301)/3.2 Dutiyagamanavagga 预流二品 (SN 24.19-44, 224-249)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.24 Ekantadukkhīsutta 我极苦 (SN 24.42, 247)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

24. Ekantadukkhīsuttaṃ

247. “Ekantadukkhī attā hoti arogo paraṃ maraṇā”ti…pe…. Catuvīsatimaṃ.

☸---------------------------------------------------------------------

［四二］ 第二十四 极苦

一～二 ［我是这样听说的。那时，世尊］在舍卫城的因缘：

三 “各位比丘！因为有什么？由于执取什么？因为深切贪著于什么？才会生起这样的见解：死后是极苦、无病之我呢？”

四 “大德！世尊是我等的法根［愿请世尊开示。］”

五 “各位比丘！因为有色，由于执取色，因为深切贪着色，才会生起这样的见解：死后是极苦、无病之我。

六 因为有受，执取于受，因为深切贪著于受，才会生起这样的见解：死后是极苦、无病之我。

七 因为有想，执取于想，因为深切贪著于想，才会生起这样的见解：死后是极苦、无病之我。

八 因为有行，执取于行，因为深切贪著于行，才会生起这样的见解：死后是极苦、无病之我。

九 因为有识，由于执取识，因为深切贪着识，才会生起这样的见解：死后是极苦、无病之我。

一０ 各位比丘！你们认为怎样？色是常还是无常？”

“大德！是无常。”

“无常的，是苦还是乐？”

“大德！是苦。”

“对于无常、苦、变易之法，如果不执取它，还会生起这样的见解：‘死后是极苦、无病之我’吗？”

“大德！不会。”

一一 “受是常还是无常？”

“大德！是无常。”

“无常的，是苦还是乐？”

“大德！是苦。”

“对于无常、苦、变易之法，如果不执取它，还会生起这样的见解：‘死后是极苦、无病之我’吗？”

“大德！不会。”

一二 “想是常还是无常？”

“大德！是无常。”

“无常的，是苦还是乐？”

“大德！是苦。”

“对于无常、苦、变易之法，如果不执取它，还会生起这样的见解：‘死后是极苦、无病之我’吗？”

“大德！不会。”

一三 “行是常还是无常？”

“大德！是无常。”

“无常的，是苦还是乐？”

“大德！是苦。”

“对于无常、苦、变易之法，如果不执取它，还会生起这样的见解：‘死后是极苦、无病之我’吗？”

“大德！不会。”

一四 “识是常还是无常？”

“大德！是无常。”

“无常的，是苦还是乐？”

“大德！是苦。”

“对于无常、苦、变易之法，如果不执取它，还会生起这样的见解：‘死后是极苦、无病之我’吗？”

“大德！不会。”

一五 “各位比丘！像这样，因为有苦，执取于苦，因为深切贪著于苦，才会生起这样的见解：死后是极苦、无病之我。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/3. Diṭṭhisaṃyutta 见相应 (SN 24, 206-301)/3.2 Dutiyagamanavagga 预流二品 (SN 24.19-44, 224-249)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.25 Sukhadukkhīsutta 我亦乐亦苦 (SN 24.43, 248)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

25. Sukhadukkhīsuttaṃ

248. “Sukhadukkhī attā hoti arogo paraṃ maraṇā”ti…pe…. Pañcavīsatimaṃ.

☸---------------------------------------------------------------------

［四三］ 第二十五 亦乐亦苦

一～二 ［我是这样听说的。那时，世尊］在舍卫城的因缘：

三 “各位比丘！因为有什么？由于执取什么？因为深切贪著于什么？才会生起这样的见解：死后是亦乐亦苦、无病之我呢？”

四 “大德！世尊是我等的法根［愿请世尊开示。］”

五 “各位比丘！因为有色，由于执取色，因为深切贪着色，才会生起这样的见解：死后是亦乐亦苦、无病之我。

六 因为有受，执取于受，因为深切贪著于受，才会生起这样的见解：死后是亦乐亦苦、无病之我。

七 因为有想，执取于想，因为深切贪著于想，才会生起这样的见解：死后是亦乐亦苦、无病之我。

八 因为有行，执取于行，因为深切贪著于行，才会生起这样的见解：死后是亦乐亦苦、无病之我。

九 因为有识，由于执取识，因为深切贪着识，才会生起这样的见解：死后是亦乐亦苦、无病之我。

一０ 各位比丘！你们认为怎样？色是常还是无常？”

“大德！是无常。”

“无常的，是苦还是乐？”

“大德！是苦。”

“对于无常、苦、变易之法，如果不执取它，还会生起这样的见解：‘死后是亦乐亦苦、无病之我’吗？”

“大德！不会。”

一一 “受是常还是无常？”

“大德！是无常。”

“无常的，是苦还是乐？”

“大德！是苦。”

“对于无常、苦、变易之法，如果不执取它，还会生起这样的见解：‘死后是亦乐亦苦、无病之我’吗？”

“大德！不会。”

一二 “想是常还是无常？”

“大德！是无常。”

“无常的，是苦还是乐？”

“大德！是苦。”

“对于无常、苦、变易之法，如果不执取它，还会生起这样的见解：‘死后是亦乐亦苦、无病之我’吗？”

“大德！不会。”

一三 “行是常还是无常？”

“大德！是无常。”

“无常的，是苦还是乐？”

“大德！是苦。”

“对于无常、苦、变易之法，如果不执取它，还会生起这样的见解：‘死后是亦乐亦苦、无病之我’吗？”

“大德！不会。”

一四 “识是常还是无常？”

“大德！是无常。”

“无常的，是苦还是乐？”

“大德！是苦。”

“对于无常、苦、变易之法，如果不执取它，还会生起这样的见解：‘死后是亦乐亦苦、无病之我’吗？”

“大德！不会。”

一五 “各位比丘！像这样，因为有苦，执取于苦，因为深切贪著于苦，才会生起这样的见解：死后是亦乐亦苦、无病之我。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/3. Diṭṭhisaṃyutta 见相应 (SN 24, 206-301)/3.2 Dutiyagamanavagga 预流二品 (SN 24.19-44, 224-249)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.26 Adukkhamasukhīsutta 我非苦非乐 (SN 24.44, 249)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

26. Adukkhamasukhīsuttaṃ

249. “Adukkhamasukhī attā hoti arogo paraṃ maraṇā”ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… “rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘adukkhamasukhī attā hoti arogo paraṃ maraṇā’ti. Vedanāya sati… saññāya sati… saṅkhāresu sati… viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘adukkhamasukhī attā hoti arogo paraṃ maraṇā’”ti.

“Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”…pe… vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘adukkhamasukhī attā hoti arogo paraṃ maraṇā’”ti? “No hetaṃ, bhante”. “Iti kho, bhikkhave, dukkhe sati, dukkhaṃ upādāya, dukkhaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘adukkhamasukhī attā hoti arogo paraṃ maraṇā’”ti. “Vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”…pe… vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘adukkhamasukhī attā hoti arogo paraṃ maraṇā’”ti? “No hetaṃ, bhante”. “Iti kho, bhikkhave, dukkhe sati, dukkhaṃ upādāya, dukkhaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘adukkhamasukhī attā hoti arogo paraṃ maraṇā’”ti. Chabbīsatimaṃ.

Dutiyapeyyālo.

Tassuddānaṃ –

Vātaṃ etaṃ mama so, attā no ca me siyā;

Natthi karoto hetu ca, mahādiṭṭhena aṭṭhamaṃ.

Sassato asassato ceva, antānantavā ca vuccati;

Taṃ jīvaṃ aññaṃ jīvañca, tathāgatena cattāro.

Rūpī attā hoti, arūpī ca attā hoti;

Rūpī ca arūpī ca attā hoti;

Neva rūpī nārūpī attā hoti, ekantasukhī attā hoti.

Ekantadukkhī attā hoti, sukhadukkhī attā hoti;

Adukkhamasukhī attā hoti, arogo paraṃ maraṇāti;

Ime chabbīsati suttā, dutiyavārena desitā.

☸---------------------------------------------------------------------

［四四］ 第二十六 非苦非乐

一～二 ［我是这样听说的。那时，世尊］在舍卫城的因缘：

三 “各位比丘！因为有什么？由于执取什么？因为深切贪著于什么？才会生起这样的见解：死后是非苦非乐、无病之我呢？”

四 “大德！世尊是我等的法根［愿请世尊开示。］”

五 “各位比丘！因为有色，由于执取色，因为深切贪着色，才会生起这样的见解：死后是非苦非乐、无病之我。

六 因为有受，执取于受，因为深切贪著于受，才会生起这样的见解：死后是非苦非乐、无病之我。

七 因为有想，执取于想，因为深切贪著于想，才会生起这样的见解：死后是非苦非乐、无病之我。

八 因为有行，执取于行，因为深切贪著于行，才会生起这样的见解：死后是非苦非乐、无病之我。

九 因为有识，由于执取识，因为深切贪着识，才会生起这样的见解：死后是非苦非乐、无病之我。

一０ 各位比丘！你们认为怎样？色是常还是无常？”

“大德！是无常。”

“无常的，是苦还是乐？”

“大德！是苦。”

“对于无常、苦、变易之法，如果不执取它，还会生起这样的见解：‘死后是非苦非乐、无病之我’吗？”

“大德！不会。”

一一 “受是常还是无常？”

“大德！是无常。”

“无常的，是苦还是乐？”

“大德！是苦。”

“对于无常、苦、变易之法，如果不执取它，还会生起这样的见解：‘死后是非苦非乐、无病之我’吗？”

“大德！不会。”

一二 “想是常还是无常？”

“大德！是无常。”

“无常的，是苦还是乐？”

“大德！是苦。”

“对于无常、苦、变易之法，如果不执取它，还会生起这样的见解：‘死后是非苦非乐、无病之我’吗？”

“大德！不会。”

一三 “行是常还是无常？”

“大德！是无常。”

“无常的，是苦还是乐？”

“大德！是苦。”

“对于无常、苦、变易之法，如果不执取它，还会生起这样的见解：‘死后是非苦非乐、无病之我’吗？”

“大德！不会。”

一四 “识是常还是无常？”

“大德！是无常。”

“无常的，是苦还是乐？”

“大德！是苦。”

“对于无常、苦、变易之法，如果不执取它，还会生起这样的见解：‘死后是非苦非乐、无病之我’吗？”

“大德！不会。”

一五 “各位比丘！像这样，因为有苦，执取于苦，因为深切贪著于苦，才会生起这样的见解：死后是非苦非乐、无病之我。”

第二广说（完）

摄颂说：

风吹与我所

无与无我所

无作因见八

说常与无常

有边及无边

命即与命异

如来之四者

色我无色我

有色无色我

非有非无色

一向乐之我

一向苦之我

乃至乐苦我

非苦非乐我

死后无病有

于第二章说

此二十六经

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/3. Diṭṭhisaṃyutta 见相应 (SN 24, 206-301)/3.3 Tatiyagamanavagga 预流三品 (SN 24.45-70, 250-275)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.1 Navātasutta 风不吹 (SN 24.45, 250)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Tatiyagamanavaggo

1. Navātasuttaṃ

250. Sāvatthinidānaṃ. “Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’”ti? Bhagavaṃmūlakā no, bhante, dhammā…pe….

“Rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati – na vātā vāyanti…pe… vedanāya sati… saññāya sati… saṅkhāresu sati… viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘na vātā vāyanti…pe… esikaṭṭhāyiṭṭhitā’”ti.

“Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”…pe… vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘na vātā vāyanti…pe… esikaṭṭhāyiṭṭhitā’”ti? “No hetaṃ, bhante”. “Iti kho, bhikkhave, yadaniccaṃ taṃ dukkhaṃ. Tasmiṃ sati, tadupādāya, evaṃ diṭṭhi uppajjati – ‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’”ti. “Vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”…pe… vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘na vātā vāyanti…pe… esikaṭṭhāyiṭṭhitā’”ti? “No hetaṃ, bhante”. “Iti kho, bhikkhave, yadaniccaṃ taṃ dukkhaṃ. Tasmiṃ sati, tadupādāya evaṃ diṭṭhi uppajjati – ‘na vātā vāyanti…pe… esikaṭṭhāyiṭṭhitā’”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第三品

［四五］ 第一 风不吹

一～三 ［那时，世尊］在舍卫城的因缘。

“各位比丘！因为有什么？执取于什么？因为深切贪著于什么？才会生起这样的见解：风不吹，河不流，孕妇不生产，日月不出也不没，像柱子一样竖立不动呢？”

四 “大德！世尊是我等的法根……乃至……”

五 “各位比丘！因为有色，执取于色，因为深切贪著于色，才会生起这样的见解：风不吹……乃至……像柱子一样竖立不动。

六～九 因为有受……想……行……识，由于执取识，因为深切贪着识，才会生起这样的见解：风不吹……乃至……像柱子一样竖立不动。

一O 各位比丘！你们认为怎样！色是常还是无常？……乃至……即使不执取那变易之法，还会生起这样的见解：风不吹……乃至……像柱子一样竖立不动吗？”

“大德！不会。”

“各位比丘！像这样，那无常的就是苦。因为有这个（苦），由于执取这个（苦），才会生起这样的见解：风不吹……乃至……像柱子一样竖立不动。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/3. Diṭṭhisaṃyutta 见相应 (SN 24, 206-301)/3.3 Tatiyagamanavagga 预流三品 (SN 24.45-70, 250-275)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.2--25 Etaṃmamādisutta 我所等二十四经 (SN 24.46-69, 251-274)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

251-274. (Dutiyavagge viya catuvīsati suttāni pūretabbāni.) Pañcavīsatimaṃ.

☸---------------------------------------------------------------------

［四六～六九］ 第二～二五 我所等二十四经

应如上面的广说

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/3. Diṭṭhisaṃyutta 见相应 (SN 24, 206-301)/3.3 Tatiyagamanavagga 预流三品 (SN 24.45-70, 250-275)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.26 Adukkhamasukhīsutta 我非苦非乐 (SN 24.70, 275)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

26. Adukkhamasukhīsuttaṃ

275. Sāvatthinidānaṃ. “Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘adukkhamasukhī attā hoti arogo paraṃ maraṇā’”ti? Bhagavaṃmūlakā no, bhante, dhammā…pe….

“Rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘adukkhamasukhī attā hoti arogo paraṃ maraṇā’ti. Vedanāya sati …pe… saññāya sati… saṅkhāresu sati… viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘adukkhamasukhī attā hoti, arogo paraṃ maraṇā’”ti.

“Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”…pe… vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘adukkhamasukhī attā hoti arogo paraṃ maraṇā’”ti? “No hetaṃ, bhante”. “Iti kho, bhikkhave, yadaniccaṃ taṃ dukkhaṃ. Tasmiṃ sati, tadupādāya evaṃ diṭṭhi uppajjati – ‘adukkhamasukhī attā hoti arogo paraṃ maraṇā’”ti. “Vedanā…pe… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”…pe… vipariṇāmadhammaṃ, api nu taṃ anupādāya evaṃ diṭṭhi uppajjeyya – ‘adukkhamasukhī attā hoti, arogo paraṃ maraṇā’”ti? “No hetaṃ, bhante”. “Iti kho, bhikkhave, yadaniccaṃ taṃ dukkhaṃ. Tasmiṃ sati, tadupādāya evaṃ diṭṭhi uppajjati – ‘adukkhamasukhī attā hoti arogo paraṃ maraṇā’”ti. Chabbīsatimaṃ.

Tatiyapeyyālo.

☸---------------------------------------------------------------------

第二六 非苦非乐

一～三 ［那时，世尊］在舍卫城的因缘。

“各位比丘！因为有什么？由于执取什么？因为深切贪著于什么？才会生起这样的见解：死后是非苦非乐、无病之我呢？”

四 “大德！世尊是我等的法根……乃至……”

五 “各位比丘！因为有色，由于执取色，因为深切贪着色，才会生起这样的见解：死后是非苦非乐、无病之我呢？

六～九 因为有受……想……行……识，由于执取识，因为深切贪着识，才会生起这样的见解：死后是非苦非乐、无病之我。

一O 各位比丘！你们认为怎样？色是常还是无常？……乃至……不执取那变易之法，还会生起这样的见解：死后是非苦非乐、无病之我吗？”

“大德！不会。”

“各位比丘！像这样，那无常的就是苦。因为有这个（苦），由于执取这个（苦），才会生起这样的见解：死后是非苦非乐、无病之我。

一一～一四 受……想……行……识是常还是无常？……乃至……即使不执取那变易之法，还会生起这样的见解！死后是非苦非乐、无病之我吗？”

“大德！不会。”

“各位比丘！像这样，那无常的就是苦。因为有这个（苦），由于执取这个（苦），才会生起这样的见解：死后是非苦非乐、无病之我。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/3. Diṭṭhisaṃyutta 见相应 (SN 24, 206-301)/3.4 Catutthagamanavagga 预流四品 (SN 24.71-96, 276-301)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.1 Navātasutta 风不吹 (SN 24.71, 276)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Catutthagamanavaggo

1. Navātasuttaṃ

276. Sāvatthinidānaṃ. “Kismiṃ nu kho, bhikkhave, sati kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘na vātā vāyanti, na najjo sandanti, na gabbhiniyo vijāyanti, na candimasūriyā udenti vā apenti vā esikaṭṭhāyiṭṭhitā’”ti? Bhagavaṃmūlakā no, bhante, dhammā…pe….

“Rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘na vātā vāyanti…pe… esikaṭṭhāyiṭṭhitā’ti. Vedanāya sati…pe… saññāya sati… saṅkhāresu sati… viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘na vātā vāyanti…pe… esikaṭṭhāyiṭṭhitā’”ti. “Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”. “Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ, bhante”. “Vedanā … saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”. “Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ, bhante”.

“Tasmātiha, bhikkhave, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā, oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ – ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Yā kāci vedanā… yā kāci saññā… ye keci saṅkhārā… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ – ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.

“Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第四品

第一 风不吹

一～三 ［那时，世尊］在舍卫城的因缘。

“各位比丘！因为有什么？由于执取什么？因为深切贪著于什么？才会生起这样的见解：风不吹，河不流，孕妇不生产，日月不出也不没，像柱子一样竖立不动呢？”

四 “大德！世尊是我等的法根……乃至……”

五 “各位比丘！因为有色，由于执取色，因为深切贪着色，才会生起这样的见解：风不吹……乃至……像柱子一样竖立不动。

六～九 因为有受……想……行……识，由于执取识，因为深切贪着识，才会生起这样的见解：风不吹……乃至……像柱子一样竖立不动。

一O 各位比丘！你们认为怎样？色是常还是无常？……乃至……观察这变易之法，能够认为‘这是我的，这是我，这是我的自我’吗？”

“大德！不能。”

一一～一四 “受……想……行……识是常还是无常？……乃至……观察这变易之法，能够认为‘这是我的，这是我，这是我的自我’吗？”

“大德！不能。”

一五 “各位比丘！因此，任何色，无论是过去、未来、现在、内、外、粗、细、低劣、胜妙、远、近，对于这一切色，都应以正慧如实观察：‘这不是我的，这不是我，这不是我的自我。’

一六 像这样观察……乃至，了知……不再有后有（轮回）。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/3. Diṭṭhisaṃyutta 见相应 (SN 24, 206-301)/3.4 Catutthagamanavagga 预流四品 (SN 24.71-96, 276-301)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.2--25 Etaṃmamādisutta 我所等二十四经 (SN 24.72-95, 277-300)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

277-300. (Dutiyavagge viya catuvīsati suttāni pūretabbāni.) Pañcavīsatimaṃ.

☸---------------------------------------------------------------------

［七二～九五］ 第二～二五 我所等二十四经

［应如上文详细说明。］

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/3. Diṭṭhisaṃyutta 见相应 (SN 24, 206-301)/3.4 Catutthagamanavagga 预流四品 (SN 24.71-96, 276-301)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.26 Adukkhamasukhīsutta 我非苦非乐 (SN 24.96, 301)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

26. Adukkhamasukhīsuttaṃ

301. Sāvatthinidānaṃ. “Kismiṃ nu kho, bhikkhave, sati, kiṃ upādāya, kiṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘adukkhamasukhī attā hoti, arogo paraṃ maraṇā’”ti? Bhagavaṃmūlakā no, bhante, dhammā…pe….

“Rūpe kho, bhikkhave, sati, rūpaṃ upādāya, rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘adukkhamasukhī attā hoti, arogo paraṃ maraṇā’ti. Vedanāya sati… saññāya sati… saṅkhāresu sati… viññāṇe sati, viññāṇaṃ upādāya, viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati – ‘adukkhamasukhī attā hoti, arogo paraṃ maraṇā’”ti.

“Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”. “Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante ”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ, bhante”. “Vedanā… saññā… saṅkhārā… viññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ, bhante”.

“Tasmātiha, bhikkhave, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ – ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Yā kāci vedanā… yā kāci saññā… ye keci saṅkhārā… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā, oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ – ‘netaṃ mama, nesohamasmi, na meso attā’”ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.

“Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti. Chabbīsatimaṃ.

Tassuddānaṃ –

Purimagamane aṭṭhārasa veyyākaraṇā;

Dutiyagamane chabbīsaṃ vitthāretabbāni.

Tatiyagamane chabbīsaṃ vitthāretabbāni;

Catutthagamane chabbīsaṃ vitthāretabbāni.

Diṭṭhisaṃyuttaṃ samattaṃ.

☸---------------------------------------------------------------------

第二十六 非苦非乐

一～三 [那时，世尊]在舍卫城的因缘。

“诸比丘！因为有什么存在？执取什么？固执什么？才会生起这样的见解：‘我（或称‘自我’）死后是非苦非乐、无病的状态’呢？”

四 “尊者！世尊是我等的法根……（中略）……”

五 “诸比丘！因为有色（物质形态）存在，执取色，固执色，才会生起这样的见解：‘我死后是非苦非乐、无病的状态’。

六～九 因为有受……想……行……识存在，执取识，固执识，才会生起这样的见解：‘我死后是非苦非乐、无病的状态’。

一〇 “诸比丘！你们认为怎样？色（物质形态）是常还是无常？”

“尊者！是无常的。” “那无常的，是苦还是乐呢？” “尊者！是苦的。” “那无常、苦、变易性质的东西，适合这样看待它：‘这是我的，这是我，这是我的自我（本体）’吗？”

“尊者！不适合。”

一一～一四 “受……想……行……识是常还是无常呢？……（中略）……那无常、苦、变易性质的东西，适合这样看待它：‘这是我的，这是我，这是我的自我（本体）’吗？”

“尊者！不适合。”

一五 “诸比丘！因此，对于任何色（物质形态），无论是过去、未来、现在，内、外，粗、细，劣、胜，远、近，都应以正慧如实地看待：‘这不是我的，这不是我，这不是我的自我’。

一六～一九 任何受……想……行……识，无论是过去、未来、现在……（中略）……都应以正慧如实地看待：

二〇 “诸比丘！这样观察，听闻过正法的圣弟子，会对色（物质形态）感到厌离，对受感到厌离，对想感到厌离，对行感到厌离，对识感到厌离。因为厌离而离欲；因为离欲而解脱；在解脱中生起‘已解脱’的智慧。他确实知道：‘（轮回之）生已尽，梵行已立，应作已作，不再有后有（不再于此世间轮回）’。”

第一品十八记说

第二品二十六经

第三品二十六经

第四品二十六经

有这样的详细说明

见相应（完）

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/4. Okkantasaṃyutta 入相应 (SN 25, 302-311)/4.1 Cakkhuvagga 眼品 (SN 25.1-10, 302-311)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.1 Cakkhusutta 眼 (SN 25.1, 302)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Okkantasaṃyuttaṃ

1. Cakkhusuttaṃ

302. Sāvatthinidānaṃ. “Cakkhuṃ, bhikkhave, aniccaṃ vipariṇāmi aññathābhāvi; sotaṃ aniccaṃ vipariṇāmi aññathābhāvi; ghānaṃ aniccaṃ vipariṇāmi aññathābhāvi; jivhā aniccā vipariṇāmī aññathābhāvī [vipariṇāminī aññathābhāvinī (?)]; kāyo anicco vipariṇāmī aññathābhāvī; mano anicco vipariṇāmī aññathābhāvī. Yo, bhikkhave, ime dhamme evaṃ saddahati adhimuccati – ayaṃ vuccati saddhānusārī, okkanto sammattaniyāmaṃ, sappurisabhūmiṃ okkanto, vītivatto puthujjanabhūmiṃ; abhabbo taṃ kammaṃ kātuṃ, yaṃ kammaṃ katvā nirayaṃ vā tiracchānayoniṃ vā pettivisayaṃ vā upapajjeyya; abhabbo ca [abhabbova (sī. syā. kaṃ.)] tāva kālaṃ kātuṃ yāva na sotāpattiphalaṃ sacchikaroti”.

“Yassa kho, bhikkhave, ime dhammā evaṃ paññāya mattaso nijjhānaṃ khamanti, ayaṃ vuccati – ‘dhammānusārī, okkanto sammattaniyāmaṃ, sappurisabhūmiṃ okkanto, vītivatto puthujjanabhūmiṃ; abhabbo taṃ kammaṃ kātuṃ, yaṃ kammaṃ katvā nirayaṃ vā tiracchānayoniṃ vā pettivisayaṃ vā upapajjeyya; abhabbo ca tāva kālaṃ kātuṃ yāva na sotāpattiphalaṃ sacchikaroti’. Yo, bhikkhave, ime dhamme evaṃ pajānāti evaṃ passati, ayaṃ vuccati – ‘sotāpanno avinipātadhammo niyato sambodhiparāyano’”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第四 入 相 应

第一 眼

一～二 [那时，世尊]在舍卫城的因缘。

三 “诸比丘！眼是无常的、变化、变异的；耳是无常的、变化、变异的；鼻是无常的、变化、变异的；舌是无常的、变化、变异的；身是无常的、变化、变异的；意是无常的、变化、变异的。

四 诸比丘！凡是对这些法具有信心、信解的人，这称为随信行者，已进入正性决定（必定趣向解脱的道路），已进入善人之地，已超越凡夫之地。他不可能造作导致投生于地狱、畜生、饿鬼道的业；在没有亲证须陀洹（预流）果之前，他不可能死亡。

五 诸比丘！凡是这些法，经过智慧适度地审察、忍可的人，这称为随法行者，已进入正性决定，已进入善人之地，已超越凡夫之地。他不可能造作导致投生于地狱、畜生、饿鬼道的业；在没有亲证须陀洹（预流）果之前，他不可能死亡。

六 诸比丘！凡是如此了知、如此看见这些法的人，这称为须陀洹（预流者），（他具有）不堕恶趣法、决定（趣向解脱）、以正自觉（或译：圆满觉悟）为最终目标。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/4. Okkantasaṃyutta 入相应 (SN 25, 302-311)/4.1 Cakkhuvagga 眼品 (SN 25.1-10, 302-311)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.2 Rūpasutta 色 (SN 25.2, 303)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Rūpasuttaṃ

303. Sāvatthinidānaṃ. “Rūpā, bhikkhave, aniccā vipariṇāmino aññathābhāvino; saddā aniccā vipariṇāmino aññathābhāvino; gandhā aniccā vipariṇāmino aññathābhāvino; rasā aniccā vipariṇāmino aññathābhāvino; phoṭṭhabbā aniccā vipariṇāmino aññathābhāvino; dhammā aniccā vipariṇāmino aññathābhāvino. Yo, bhikkhave, ime dhamme evaṃ saddahati adhimuccati, ayaṃ vuccati saddhānusārī, okkanto sammattaniyāmaṃ, sappurisabhūmiṃ okkanto, vītivatto puthujjanabhūmiṃ; abhabbo taṃ kammaṃ kātuṃ, yaṃ kammaṃ katvā nirayaṃ vā tiracchānayoniṃ vā pettivisayaṃ vā upapajjeyya; abhabbo ca tāva kālaṃ kātuṃ yāva na sotāpattiphalaṃ sacchikaroti”.

“Yassa kho, bhikkhave, ime dhammā evaṃ paññāya mattaso nijjhānaṃ khamanti, ayaṃ vuccati – ‘dhammānusārī, okkanto sammattaniyāmaṃ, sappurisabhūmiṃ okkanto, vītivatto puthujjanabhūmiṃ; abhabbo taṃ kammaṃ kātuṃ, yaṃ kammaṃ katvā nirayaṃ vā tiracchānayoniṃ vā pettivisayaṃ vā upapajjeyya; abhabbo ca tāva kālaṃ kātuṃ yāva na sotāpattiphalaṃ sacchikaroti’. Yo, bhikkhave, ime dhamme evaṃ pajānāti evaṃ passati, ayaṃ vuccati – ‘sotāpanno avinipātadhammo niyato sambodhiparāyano’”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

第二 色

一～三 [那时，世尊]在舍卫城的因缘。

“诸比丘！色是无常的、变化、变异的；声是无常的、变化、变异的；香是无常的、变化、变异的；味是无常的、变化、变异的；所触是无常的、变化、变异的；法是无常的、变化、变异的。

四 诸比丘！凡是对这些法具有信心、信解的人，这称为随信行者，已进入正性决定，已进入善人之地，已超越凡夫之地。他不可能造作导致投生于地狱、畜生、饿鬼道的业。在没有亲证须陀洹（预流）果之前，他不可能死亡。

五 诸比丘！凡是这些法……（中略）……在没有亲证须陀洹（预流）果之前，他不可能死亡。

六 诸比丘！凡是如此了知、如此看见这些法的人，这称为须陀洹（预流者），（他具有）不堕恶趣法、决定（趣向解脱）、以正自觉（或译：圆满觉悟）为最终目标。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/4. Okkantasaṃyutta 入相应 (SN 25, 302-311)/4.1 Cakkhuvagga 眼品 (SN 25.1-10, 302-311)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.3 Viññāṇasutta 识 (SN 25.3, 304)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Viññāṇasuttaṃ

304. Sāvatthinidānaṃ. “Cakkhuviññāṇaṃ, bhikkhave, aniccaṃ vipariṇāmi aññathābhāvi; sotaviññāṇaṃ… ghānaviññāṇaṃ… jivhāviññāṇaṃ… kāyaviññāṇaṃ… manoviññāṇaṃ aniccaṃ vipariṇāmi aññathābhāvi. Yo bhikkhave…pe… sambodhiparāyano”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

第三 识

一～三 [那时…世尊]在舍卫城的因缘。

“诸比丘！眼识是无常的、变化、变异的；耳识……鼻识……舌识……身识……意识是无常的、变化、变异的。

四～六 诸比丘！凡是……（中略）……以正自觉（或译：圆满觉悟）为最终目标。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/4. Okkantasaṃyutta 入相应 (SN 25, 302-311)/4.1 Cakkhuvagga 眼品 (SN 25.1-10, 302-311)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.4 Samphassasutta 触 (SN 25.4, 305)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Samphassasuttaṃ

305. Sāvatthinidānaṃ. “Cakkhusamphasso, bhikkhave, anicco vipariṇāmī aññathābhāvī; sotasamphasso… ghānasamphasso… jivhāsamphasso… kāyasamphasso… manosamphasso anicco vipariṇāmī aññathābhāvī. Yo, bhikkhave, ime dhamme evaṃ saddahati adhimuccati, ayaṃ vuccati ‘saddhānusārī…pe… sambodhiparāyano’”ti. Catutthaṃ.

☸---------------------------------------------------------------------

第四 触

一～三 [那时，世尊]在舍卫城的因缘。

“诸比丘！眼触是无常的、变化、变异的；耳触……鼻触……舌触……身触……意触是无常的、变化、变异的。

四～六 诸比丘！凡是……（中略）……以正自觉（或译：圆满觉悟）为最终目标。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/4. Okkantasaṃyutta 入相应 (SN 25, 302-311)/4.1 Cakkhuvagga 眼品 (SN 25.1-10, 302-311)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.5 Samphassajasutta 触所生之受 (SN 25.5, 306)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Samphassajāsuttaṃ

306. Sāvatthinidānaṃ. “Cakkhusamphassajā, bhikkhave, vedanā aniccā vipariṇāmī aññathābhāvī; sotasamphassajā vedanā…pe… ghānasamphassajā vedanā…pe… jivhāsamphassajā vedanā…pe… kāyasamphassajā vedanā…pe… manosamphassajā vedanā aniccā vipariṇāmī aññathābhāvī. Yo, bhikkhave, ime dhamme evaṃ saddahati adhimuccati, ayaṃ vuccati ‘saddhānusārī…pe… sambodhiparāyano’”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

第五 受

一～三 [那时，世尊]在舍卫城的因缘。

“诸比丘！眼触所生的感受，是无常的、变化、变异的；耳触所生的感受……鼻触所生的感受……舌触所生的感受……身触所生的感受……意触所生的感受，是无常的、变化、变异的。

四～六 诸比丘！凡是……（中略）……以正自觉（或译：圆满觉悟）为最终目标。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/4. Okkantasaṃyutta 入相应 (SN 25, 302-311)/4.1 Cakkhuvagga 眼品 (SN 25.1-10, 302-311)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.6 Rūpasaññāsutta 色想 (SN 25.6, 307)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Rūpasaññāsuttaṃ

307. Sāvatthinidānaṃ. “Rūpasaññā, bhikkhave, aniccā vipariṇāmī aññathābhāvī; saddasaññā… gandhasaññā… rasasaññā… phoṭṭhabbasaññā… dhammasaññā aniccā vipariṇāmī aññathābhāvī. Yo, bhikkhave, ime dhamme evaṃ saddahati adhimuccati, ayaṃ vuccati ‘saddhānusārī…pe… sambodhiparāyano’”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

第六 想

一～三 [那时，世尊]在舍卫城的因缘。

“诸比丘！色想是无常的、变化、变异的；声想……香想……味想……所触想……法想是无常的、变化、变异的。

四～六 诸比丘！凡是……（中略）……以正自觉（或译：圆满觉悟）为最终目标。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/4. Okkantasaṃyutta 入相应 (SN 25, 302-311)/4.1 Cakkhuvagga 眼品 (SN 25.1-10, 302-311)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.7 Rūpasañcetanāsutta 色思 (SN 25.7, 308)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Rūpasañcetanāsuttaṃ

308. Sāvatthinidānaṃ. “Rūpasañcetanā, bhikkhave, aniccā vipariṇāmī aññathābhāvī; saddasañcetanā… gandhasañcetanā… rasasañcetanā… phoṭṭhabbasañcetanā… dhammasañcetanā aniccā vipariṇāmī aññathābhāvī. Yo, bhikkhave, ime dhamme evaṃ saddahati adhimuccati, ayaṃ vuccati ‘saddhānusārī…pe… sambodhiparāyano’”ti. Sattamaṃ.

☸---------------------------------------------------------------------

第七 思

一～三 [那时，世尊]在舍卫城的因缘。

“诸比丘！色思（对色的意图、意志活动）是无常的、变化、变异的；声思……香思……味思……所触思……法思是无常的、变化、变异的。

四～六 诸比丘！凡是……（中略）……以正自觉（或译：圆满觉悟）为最终目标。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/4. Okkantasaṃyutta 入相应 (SN 25, 302-311)/4.1 Cakkhuvagga 眼品 (SN 25.1-10, 302-311)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.8 Rūpataṇhāsutta 色爱 (SN 25.8, 309)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Rūpataṇhāsuttaṃ

309. Sāvatthinidānaṃ. “Rūpataṇhā, bhikkhave, aniccā vipariṇāmī aññathābhāvī; saddataṇhā… gandhataṇhā… rasataṇhā… phoṭṭhabbataṇhā… dhammataṇhā aniccā vipariṇāmī aññathābhāvī. Yo, bhikkhave, ime dhamme evaṃ saddahati adhimuccati, ayaṃ vuccati ‘saddhānusārī…pe… sambodhiparāyano’”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

第八 爱

一～三 [那时，世尊]在舍卫城的因缘。

“诸比丘！色爱（对色的渴爱、贪爱）是无常的、变化、变异的；声爱……味爱……所触爱……法爱是无常的、变化、变异的。

四～六 诸比丘！凡是……（中略）……以正自觉（或译：圆满觉悟）为最终目标。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/4. Okkantasaṃyutta 入相应 (SN 25, 302-311)/4.1 Cakkhuvagga 眼品 (SN 25.1-10, 302-311)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.9 Pathavīdhātusutta 地界 (SN 25.9, 310)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Pathavīdhātusuttaṃ

310. Sāvatthinidānaṃ. “Pathavīdhātu, bhikkhave, aniccā vipariṇāmī aññathābhāvī; āpodhātu… tejodhātu… vāyodhātu… ākāsadhātu… viññāṇadhātu aniccā vipariṇāmī aññathābhāvī. Yo, bhikkhave, ime dhamme evaṃ saddahati adhimuccati, ayaṃ vuccati ‘saddhānusārī…pe… sambodhiparāyano’”ti. Navamaṃ.

☸---------------------------------------------------------------------

第九 界

一～三 [那时，世尊]在舍卫城的因缘。

“诸比丘！地界是无常的、变化、变异的；水界……火界……风界……空界……识界是无常的、变化、变异的。

四～六 诸比丘！凡是……（中略）……以正自觉（或译：圆满觉悟）为最终目标。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/4. Okkantasaṃyutta 入相应 (SN 25, 302-311)/4.1 Cakkhuvagga 眼品 (SN 25.1-10, 302-311)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.10 Khandhasutta 蕴 (SN 25.10, 311)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Khandhasuttaṃ

311. Sāvatthinidānaṃ. “Rūpaṃ, bhikkhave, aniccaṃ vipariṇāmi aññathābhāvi; vedanā aniccā vipariṇāmī aññathābhāvī; saññā… saṅkhārā aniccā vipariṇāmino aññathābhāvino; viññāṇaṃ aniccaṃ vipariṇāmi aññathābhāvi. Yo, bhikkhave, ime dhamme evaṃ saddahati adhimuccati, ayaṃ vuccati saddhānusārī, okkanto sammattaniyāmaṃ, sappurisabhūmiṃ okkanto, vītivatto puthujjanabhūmiṃ; abhabbo taṃ kammaṃ kātuṃ, yaṃ kammaṃ katvā nirayaṃ vā tiracchānayoniṃ vā pettivisayaṃ vā upapajjeyya; abhabbo ca tāva kālaṃ kātuṃ yāva na sotāpattiphalaṃ sacchikaroti”.

“Yassa kho, bhikkhave, ime dhammā evaṃ paññāya mattaso nijjhānaṃ khamanti, ayaṃ vuccati – ‘dhammānusārī, okkanto sammattaniyāmaṃ, sappurisabhūmiṃ okkanto, vītivatto puthujjanabhūmiṃ; abhabbo taṃ kammaṃ kātuṃ, yaṃ kammaṃ katvā nirayaṃ vā tiracchānayoniṃ vā pettivisayaṃ vā upapajjeyya; abhabbo ca tāva kālaṃ kātuṃ yāva na sotāpattiphalaṃ sacchikaroti’. Yo, bhikkhave, ime dhamme evaṃ pajānāti evaṃ passati, ayaṃ vuccati – ‘sotāpanno avinipātadhammo niyato sambodhiparāyano’”ti. Dasamaṃ.

Okkantasaṃyuttaṃ [okkantikasaṃyuttaṃ (pī. ka.)] samattaṃ.

Tassuddānaṃ –

Cakkhu rūpañca viññāṇaṃ, phasso ca vedanāya ca;

Saññā ca cetanā taṇhā, dhātu khandhena te dasāti.

☸---------------------------------------------------------------------

第十 蕴

一～三 [那时，世尊]在舍卫城的因缘。

“诸比丘！色（蕴）是无常的、变化、变异的；受（蕴）是无常的、变化、变异的；想（蕴）是无常的、变化、变异的；行（蕴）是无常的、变化、变异的；识（蕴）是无常的、变化、变异的。

四 诸比丘！凡是对这些法具有信心、信解的人，这称为随信行者，已进入正性决定，已进入善人之地，已超越凡夫之地。他不可能造作导致投生于地狱、畜生、饿鬼道的业，在没有亲证须陀洹（预流）果之前，他不可能死亡。

五 诸比丘！凡是这些法，经过智慧适度地审察、忍可的人，这称为随法行者，已进入正性决定，已进入善人之地，已超越凡夫之地。他不可能造作导致投生于地狱、畜生、饿鬼道的业，在没有亲证须陀洹（预流）果之前，他不可能死亡。

六 诸比丘！凡是如此了知、如此看见这些法的人，这称为须陀洹（预流者），（他具有）不堕恶趣法、决定（趣向解脱）、以正自觉（或译：圆满觉悟）为最终目标。”

入相应（完）

此品摄颂曰：

眼色识触受

想思以及爱

界蕴等为十

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/5. Uppādasaṃyutta 生相应 (SN 26, 312-321)/5.1 Uppādavagga 生品 (SN 26.1-10, 312-321)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1.1 Cakkhusutta 眼 (SN 26.1, 312)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Uppādasaṃyuttaṃ

1. Cakkhusuttaṃ

312. Sāvatthinidānaṃ. “Yo kho, bhikkhave, cakkhussa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṃ ṭhiti, jarāmaraṇassa pātubhāvo. Yo sotassa uppādo ṭhiti…pe… yo ghānassa uppādo ṭhiti… yo jivhāya uppādo ṭhiti… yo kāyassa uppādo ṭhiti… yo manassa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṃ ṭhiti, jarāmaraṇassa pātubhāvo. Yo ca, bhikkhave, cakkhussa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṃ vūpasamo, jarāmaraṇassa atthaṅgamo. Yo sotassa nirodho…pe… yo ghānassa nirodho… yo jivhāya nirodho… yo kāyassa nirodho… yo manassa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṃ vūpasamo, jarāmaraṇassa atthaṅgamo”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第五 生 相 应

第一 眼

一～三 [那时，世尊]在舍卫城的因缘。

“诸比丘！眼的生起、持续、出现、显现，就是苦的生起、病的持续、老死的显现。

四～七 耳、鼻、舌、身的生起……（中略）……

八 意的生起、持续、出现、显现，就是苦的生起、病的持续、老死的显现。

九 诸比丘！眼的息灭、平息、消失，就是苦的息灭、病的平息、老死的消失。

一〇～一三 耳……鼻……舌……身的息灭……（中略）……

一四 意的息灭、平息、消失，就是苦的息灭、病的平息、老死的消失。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/5. Uppādasaṃyutta 生相应 (SN 26, 312-321)/5.1 Uppādavagga 生品 (SN 26.1-10, 312-321)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1.2 Rūpasutta 色 (SN 26.2, 313)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Rūpasuttaṃ

313. Sāvatthinidānaṃ. “Yo kho, bhikkhave, rūpānaṃ uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṃ ṭhiti, jarāmaraṇassa pātubhāvo. Yo saddānaṃ… yo gandhānaṃ… yo rasānaṃ… yo phoṭṭhabbānaṃ… yo dhammānaṃ uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṃ ṭhiti, jarāmaraṇassa pātubhāvo. Yo ca kho, bhikkhave, rūpānaṃ nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṃ vūpasamo, jarāmaraṇassa atthaṅgamo. Yo saddānaṃ… yo gandhānaṃ… yo rasānaṃ… yo phoṭṭhabbānaṃ… yo dhammānaṃ nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṃ vūpasamo, jarāmaraṇassa atthaṅgamo”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

第二 色

一～三 [那时，世尊]在舍卫城的因缘。

“诸比丘！色的生起、持续、出现、显现，就是苦的生起、病的持续、老死的显现。

四～八 声……香……味……所触……法的生起、持续、出现、显现，就是苦的生起、病的持续、老死的显现。

九 诸比丘！色的息灭、平息、消失，就是苦的息灭、病的平息、老死的消失。

一〇～一三 声……香……味……所触……

一四 法的息灭、平息、消失，就是苦的息灭、病的平息、老死的消失。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/5. Uppādasaṃyutta 生相应 (SN 26, 312-321)/5.1 Uppādavagga 生品 (SN 26.1-10, 312-321)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1.3 Viññāṇasutta 识 (SN 26.3, 314)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Viññāṇasuttaṃ

314. Sāvatthinidānaṃ. “Yo kho, bhikkhave, cakkhuviññāṇassa uppādo ṭhiti…pe… jarāmaraṇassa pātubhāvo…pe… yo manoviññāṇassa uppādo ṭhiti…pe… jarāmaraṇassa pātubhāvo. Yo ca kho, bhikkhave, cakkhuviññāṇassa nirodho…pe… jarāmaraṇassa atthaṅgamo…pe… yo manoviññāṇassa nirodho…pe… jarāmaraṇassa atthaṅgamo”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

第三 识

一～八 [那时，世尊]在舍卫城的因缘。

“诸比丘！眼识的生起、持续……（中略）……意识的生起、持续……（中略）……老死的显现。

九～一四 诸比丘！眼识的息灭……（中略）……意识的息灭……（中略）……老死的消失。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/5. Uppādasaṃyutta 生相应 (SN 26, 312-321)/5.1 Uppādavagga 生品 (SN 26.1-10, 312-321)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1.4 Samphassasutta 触 (SN 26.4, 315)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Samphassasuttaṃ

315. Sāvatthinidānaṃ. “Yo kho, bhikkhave, cakkhusamphassassa uppādo ṭhiti…pe… jarāmaraṇassa pātubhāvo…pe… yo manosamphassassa uppādo ṭhiti…pe… jarāmaraṇassa pātubhāvo. Yo ca kho, bhikkhave, cakkhusamphassassa nirodho…pe… jarāmaraṇassa atthaṅgamo…pe… yo manosamphassassa nirodho…pe… jarāmaraṇassa atthaṅgamo”ti. Catutthaṃ.

☸---------------------------------------------------------------------

第四 触

一～八 [那时，世尊]在舍卫城的因缘。

“诸比丘！眼触的生起、持续……（中略）……意触的生起、持续……（中略）……老死的显现。

九～一四 诸比丘！眼触的息灭……（中略）……意触的息灭……（中略）……老死的消失。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/5. Uppādasaṃyutta 生相应 (SN 26, 312-321)/5.1 Uppādavagga 生品 (SN 26.1-10, 312-321)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1.5 Samphassajasutta 触所生之受 (SN 26.5, 316)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Samphassajasuttaṃ

316. Sāvatthinidānaṃ. “Yo kho, bhikkhave, cakkhusamphassajāya vedanāya uppādo ṭhiti…pe… jarāmaraṇassa pātubhāvo…pe….

Yo manosamphassajāya vedanāya uppādo ṭhiti…pe… jarāmaraṇassa pātubhāvo. Yo ca kho, bhikkhave, cakkhusamphassajāya vedanāya nirodho vūpasamo…pe… jarāmaraṇassa atthaṅgamo…pe… yo manosamphassajāya vedanāya nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṃ vūpasamo, jarāmaraṇassa atthaṅgamo”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

第五 受

一～八 [那时，世尊]在舍卫城的因缘。

“诸比丘！眼触所生感受的生起、持续……（中略）……意触所生感受的生起、持续……（中略）……老死的显现。

九～一四 诸比丘！眼触所生感受的息灭、平息……（中略）……意触所生感受的息灭、平息……（中略）……老死的消失。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/5. Uppādasaṃyutta 生相应 (SN 26, 312-321)/5.1 Uppādavagga 生品 (SN 26.1-10, 312-321)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1.6 Saññāsutta 想 (SN 26.6, 317)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Saññāsuttaṃ

317. Sāvatthinidānaṃ. “Yo kho, bhikkhave, rūpasaññāya uppādo ṭhiti…pe… jarāmaraṇassa pātubhāvo…pe… yo dhammasaññāya uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṃ ṭhiti, jarāmaraṇassa pātubhāvo. Yo ca kho, bhikkhave, rūpasaññāya nirodho…pe… jarāmaraṇassa atthaṅgamo…pe… yo dhammasaññāya nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṃ vūpasamo, jarāmaraṇassa atthaṅgamo”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

第六 想

一～八 [那时，世尊]在舍卫城的因缘。

“诸比丘！色想的生起、持续……（中略）……法想的生起、持续……（中略）……老死的显现。

九～一四 诸比丘！色想的息灭……（中略）……法想的息灭、平息……（中略）……老死的消失。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/5. Uppādasaṃyutta 生相应 (SN 26, 312-321)/5.1 Uppādavagga 生品 (SN 26.1-10, 312-321)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1.7 Sañcetanāsutta 思 (SN 26.7, 318)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Sañcetanāsuttaṃ

318. Sāvatthinidānaṃ. “Yo kho, bhikkhave, rūpasañcetanāya uppādo ṭhiti…pe… jarāmaraṇassa pātubhāvo…pe… yo dhammasañcetanāya uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṃ ṭhiti, jarāmaraṇassa pātubhāvo. Yo ca kho, bhikkhave, rūpasañcetanāya nirodho…pe… jarāmaraṇassa atthaṅgamo…pe… yo dhammasañcetanāya nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṃ vūpasamo, jarāmaraṇassa atthaṅgamo”ti. Sattamaṃ.

☸---------------------------------------------------------------------

第七 思

一～八 [那时，世尊]在舍卫城的因缘。

“诸比丘！色思（对色的意图、意志活动）的生起、持续……（中略）……法思的生起、持续……（中略）……老死的显现。

九～一四 诸比丘！色思的息灭、平息……（中略）……法思的息灭、平息……（中略）……老死的消失。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/5. Uppādasaṃyutta 生相应 (SN 26, 312-321)/5.1 Uppādavagga 生品 (SN 26.1-10, 312-321)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1.8 Taṇhāsutta 爱 (SN 26.8, 319)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Taṇhāsuttaṃ

319. Sāvatthinidānaṃ. “Yo kho, bhikkhave, rūpataṇhāya uppādo ṭhiti…pe… jarāmaraṇassa pātubhāvo…pe… yo dhammataṇhāya uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṃ ṭhiti, jarāmaraṇassa pātubhāvo. Yo ca kho, bhikkhave, rūpataṇhāya nirodho…pe… jarāmaraṇassa atthaṅgamo…pe… yo dhammataṇhāya nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṃ vūpasamo, jarāmaraṇassa atthaṅgamo”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

第八 爱

一～八 [那时，世尊]在舍卫城的因缘。

“诸比丘！色爱（对色的渴爱、贪爱）的生起、持续……（中略）……法爱的生起、持续……（中略）……老死的显现。

九～一四 诸比丘！色爱的息灭……（中略）……法爱的息灭……（中略）……老死的消失。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/5. Uppādasaṃyutta 生相应 (SN 26, 312-321)/5.1 Uppādavagga 生品 (SN 26.1-10, 312-321)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1.9 Dhātusutta 界 (SN 26.9, 320)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Dhātusuttaṃ

320. Sāvatthinidānaṃ. “Yo kho, bhikkhave, pathavīdhātuyā uppādo ṭhiti abhinibbatti pātubhāvo…pe… jarāmaraṇassa pātubhāvo; yo āpodhātuyā… yo tejodhātuyā… yo vāyodhātuyā… yo ākāsadhātuyā… yo viññāṇadhātuyā uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṃ ṭhiti, jarāmaraṇassa pātubhāvo. Yo ca kho, bhikkhave, pathavīdhātuyā nirodho…pe… jarāmaraṇassa atthaṅgamo; yo āpodhātuyā nirodho… yo tejodhātuyā nirodho… yo vāyodhātuyā nirodho… yo ākāsadhātuyā nirodho… yo viññāṇadhātuyā nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṃ vūpasamo, jarāmaraṇassa atthaṅgamo”ti. Navamaṃ.

☸---------------------------------------------------------------------

第九 界

一～八 [那时，世尊]在舍卫城的因缘。

“诸比丘！地界的生起、持续……（中略）……水界……火界……风界……空界……识界的生起、持续……（中略）……老死的显现。

九～一四 诸比丘！地界的息灭……（中略）……识界的息灭……（中略）……老死的消失。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/5. Uppādasaṃyutta 生相应 (SN 26, 312-321)/5.1 Uppādavagga 生品 (SN 26.1-10, 312-321)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1.10 Khandhasutta 蕴 (SN 26.10, 321)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Khandhasuttaṃ

321. Sāvatthinidānaṃ. “Yo kho, bhikkhave, rūpassa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṃ ṭhiti, jarāmaraṇassa pātubhāvo. Yo vedanāya… yo saññāya… yo saṅkhārānaṃ… yo viññāṇassa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṃ ṭhiti, jarāmaraṇassa pātubhāvo. Yo ca kho, bhikkhave, rūpassa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṃ vūpasamo, jarāmaraṇassa atthaṅgamo. Yo vedanāya… yo saññāya… yo saṅkhārānaṃ… yo viññāṇassa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṃ vūpasamo, jarāmaraṇassa atthaṅgamo”ti. Dasamaṃ.

Uppādasaṃyuttaṃ samattaṃ.

Tassuddānaṃ –

Cakkhu rūpañca viññāṇaṃ, phasso ca vedanāya ca;

Saññā ca cetanā taṇhā, dhātu khandhena te dasāti.

☸---------------------------------------------------------------------

第十 蕴

一～三 [那时，世尊]在舍卫城的因缘。

“诸比丘！色（蕴）的生起、持续、出现、显现，就是苦的生起、病的持续、老死的显现。

四～六 受（蕴）……想（蕴）……行（蕴）……

七 识（蕴）的生起、持续、出现、显现，就是苦的生起、病的持续、老死的显现。

八 诸比丘！色（蕴）的息灭、平息、消失，就是苦的息灭、病的平息、老死的消失。

九～一一 受（蕴）……想（蕴）……行（蕴）……

一二 识（蕴）的息灭、平息、消失，就是苦的息灭、病的平息、老死的消失。”

生相应（完）

此品摄颂曰：

眼色识触受

想思爱界蕴

如是等为十

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/6. Kilesasaṃyutta 烦恼相应 (SN 27, 322-331)/6.1 Kilesavagga 烦恼品 (SN 27.1-10, 322-331)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.1.1 Cakkhusutta 眼 (SN 27.1, 322)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Kilesasaṃyuttaṃ

1. Cakkhusuttaṃ

322. Sāvatthinidānaṃ. “Yo, bhikkhave, cakkhusmiṃ chandarāgo, cittasseso upakkileso. Yo sotasmiṃ chandarāgo, cittasseso upakkileso. Yo ghānasmiṃ chandarāgo, cittasseso upakkileso. Yo jivhāya chandarāgo, cittasseso upakkileso. Yo kāyasmiṃ chandarāgo, cittasseso upakkileso. Yo manasmiṃ chandarāgo, cittasseso upakkileso. Yato kho, bhikkhave, bhikkhuno imesu chasu ṭhānesu cetaso upakkileso pahīno hoti, nekkhammaninnañcassa cittaṃ hoti. Nekkhammaparibhāvitaṃ cittaṃ kammaniyaṃ khāyati, abhiññā sacchikaraṇīyesu dhammesū”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第六 烦恼相应

第一 眼

一～二 ［那时，世尊］在舍卫城的因缘。

三 “诸比丘！对眼睛的贪求欲乐，就是心的随烦恼。

四～七 对耳朵的贪求欲乐……对鼻子的贪求欲乐……对舌头的贪求欲乐……对身体的贪求欲乐……。

八 对意念的贪求欲乐，就是心的随烦恼。

九 诸比丘！当比丘在这六处，心的随烦恼被断除时，他的心就会倾向于出离。以出离心培育的心，对于那些需要通过更高智慧去亲自证悟的诸法，就变得适合作业（或：堪能胜任）。"

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/6. Kilesasaṃyutta 烦恼相应 (SN 27, 322-331)/6.1 Kilesavagga 烦恼品 (SN 27.1-10, 322-331)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.1.2 Rūpasutta 色 (SN 27.2, 323)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Rūpasuttaṃ

323. Sāvatthinidānaṃ. “Yo, bhikkhave, rūpesu chandarāgo, cittasseso upakkileso. Yo saddesu… yo gandhesu… yo rasesu… yo phoṭṭhabbesu… yo dhammesu chandarāgo, cittasseso upakkileso. Yato kho, bhikkhave, bhikkhuno imesu chasu ṭhānesu cetaso upakkileso pahīno hoti, nekkhammaninnañcassa cittaṃ hoti. Nekkhammaparibhāvitaṃ cittaṃ kammaniyaṃ khāyati, abhiññā sacchikaraṇīyesu dhammesū”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

第二 色

一～九 ［那时，世尊］在舍卫城的因缘。

“诸比丘！对色（物质形态）的贪求欲乐，就是心的随烦恼。

四～八 对声音……香气……味道……所触……诸法（意念的对象）的贪求欲乐，就是心的随烦恼。

九 诸比丘！当比丘在这六处，心的随烦恼被断除时，他的心就会倾向于出离。以出离心培育的心，对于那些需要通过更高智慧去亲自证悟的诸法，就变得适合作业（或：堪能胜任）。"

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/6. Kilesasaṃyutta 烦恼相应 (SN 27, 322-331)/6.1 Kilesavagga 烦恼品 (SN 27.1-10, 322-331)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.1.3 Viññāṇasutta 识 (SN 27.3, 324)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Viññāṇasuttaṃ

324. Sāvatthinidānaṃ. “Yo, bhikkhave, cakkhuviññāṇasmiṃ chandarāgo, cittasseso upakkileso. Yo sotaviññāṇasmiṃ… yo ghānaviññāṇasmiṃ… yo jivhāviññāṇasmiṃ… yo kāyaviññāṇasmiṃ… yo manoviññāṇasmiṃ chandarāgo, cittasseso upakkileso. Yato kho, bhikkhave, bhikkhuno imesu chasu ṭhānesu cetaso upakkileso pahīno hoti, nekkhammaninnañcassa cittaṃ hoti. Nekkhammaparibhāvitaṃ cittaṃ kammaniyaṃ khāyati, abhiññā sacchikaraṇīyesu dhammesū”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

第三 识

一～三 ［那时，世尊］在舍卫城的因缘。

“诸比丘！对眼识的贪求欲乐，就是心的随烦恼。

四～八 对耳识……鼻识……舌识……身识……意识的贪求欲乐，就是心的随烦恼。

九 诸比丘！当比丘在这六处，心的随烦恼被断除时，他的心就会倾向于出离。以出离心培育的心，对于那些需要通过更高智慧去亲自证悟的诸法，就变得适合作业（或：堪能胜任）。"

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/6. Kilesasaṃyutta 烦恼相应 (SN 27, 322-331)/6.1 Kilesavagga 烦恼品 (SN 27.1-10, 322-331)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.1.4 Samphassasutta 触 (SN 27.4, 325)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Samphassasuttaṃ

325. Sāvatthinidānaṃ. “Yo, bhikkhave, cakkhusamphassasmiṃ chandarāgo, cittasseso upakkileso. Yo sotasamphassasmiṃ… yo ghānasamphassasmiṃ… yo jivhāsamphassasmiṃ… yo kāyasamphassasmiṃ… yo manosamphassasmiṃ chandarāgo, cittasseso upakkileso. Yato kho, bhikkhave, bhikkhuno…pe… abhiññā sacchikaraṇīyesu dhammesū”ti. Catutthaṃ.

☸---------------------------------------------------------------------

第四 触

一～三 ［那时，世尊］在舍卫城的因缘。

“诸比丘！对眼触的贪求欲乐，就是心的随烦恼。

四～八 对耳触……鼻触……舌触……身触……意触的贪求欲乐，就是心的随烦恼。

九 诸比丘！当比丘……乃至……对于那些需要通过更高智慧去亲自证悟的诸法。"

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/6. Kilesasaṃyutta 烦恼相应 (SN 27, 322-331)/6.1 Kilesavagga 烦恼品 (SN 27.1-10, 322-331)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.1.5 Samphassajasutta 触所生之受 (SN 27.5, 326)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Samphassajasuttaṃ

326. Sāvatthinidānaṃ. “Yo, bhikkhave, cakkhusamphassajāya vedanāya chandarāgo, cittasseso upakkileso. Yo sotasamphassajāya vedanāya… yo ghānasamphassajāya vedanāya… yo jivhāsamphassajāya vedanāya… yo kāyasamphassajāya vedanāya… yo manosamphassajāya vedanāya chandarāgo, cittasseso upakkileso. Yato kho, bhikkhave, bhikkhuno…pe… abhiññā sacchikaraṇīyesu dhammesū”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

第五 受

一～三 ［那时，世尊］在舍卫城的因缘。

“诸比丘！对眼触所产生的感受的贪求欲乐，就是心的随烦恼。

四～八 对耳触所产生的感受……鼻触所产生的感受……舌触所产生的感受……身触所产生的感受……

意触所产生的感受的贪求欲乐，就是心的随烦恼。

九 诸比丘！当比丘……乃至……对于那些需要通过更高智慧去亲自证悟的诸法。"

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/6. Kilesasaṃyutta 烦恼相应 (SN 27, 322-331)/6.1 Kilesavagga 烦恼品 (SN 27.1-10, 322-331)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.1.6 Saññāsutta 想 (SN 27.6, 327)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Saññāsuttaṃ

327. Sāvatthinidānaṃ. “Yo, bhikkhave, rūpasaññāya chandarāgo, cittasseso upakkileso. Yo saddasaññāya… yo gandhasaññāya… yo rasasaññāya… yo phoṭṭhabbasaññāya… yo dhammasaññāya chandarāgo, cittasseso upakkileso. Yato kho, bhikkhave, bhikkhuno…pe… abhiññā sacchikaraṇīyesu dhammesū”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

第六 想

一～三 ［那时，世尊］在舍卫城的因缘。

“诸比丘！对色想（关于物质形态的认知、概念）的贪求欲乐，就是心的随烦恼。

四～八 对声想……香想……味想……触想……法想（关于意念对象的认知、概念）的贪求欲乐，就是心的随烦恼。

九 诸比丘！当比丘……乃至……对于那些需要通过更高智慧去亲自证悟的诸法。"

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/6. Kilesasaṃyutta 烦恼相应 (SN 27, 322-331)/6.1 Kilesavagga 烦恼品 (SN 27.1-10, 322-331)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.1.7 Sañcetanāsutta 思 (SN 27.7, 328)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Sañcetanāsuttaṃ

328. Sāvatthinidānaṃ. “Yo, bhikkhave, rūpasañcetanāya chandarāgo, cittasseso upakkileso. Yo saddasañcetanāya… yo gandhasañcetanāya… yo rasasañcetanāya… yo phoṭṭhabbasañcetanāya… yo dhammasañcetanāya chandarāgo, cittasseso upakkileso. Yato kho, bhikkhave, bhikkhuno…pe… abhiññā sacchikaraṇīyesu dhammesū”ti. Sattamaṃ.

☸---------------------------------------------------------------------

第七 思

一～三 ［那时，世尊］在舍卫城！…乃至……

“诸比丘！对色思（关于物质形态的意志、意图）的贪求欲乐，就是心的随烦恼。

四～八 对声思……香思……触思……法思（关于意念对象的意志、意图）的贪求欲乐，就是心的随烦恼。

九 诸比丘！当比丘……乃至……对于那些需要通过更高智慧去亲自证悟的诸法。"

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/6. Kilesasaṃyutta 烦恼相应 (SN 27, 322-331)/6.1 Kilesavagga 烦恼品 (SN 27.1-10, 322-331)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.1.8 Taṇhāsutta 爱 (SN 27.8, 329)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Taṇhāsuttaṃ

329. Sāvatthinidānaṃ. “Yo, bhikkhave, rūpataṇhāya chandarāgo, cittasseso upakkileso. Yo saddataṇhāya… yo gandhataṇhāya… yo rasataṇhāya… yo phoṭṭhabbataṇhāya… yo dhammataṇhāya chandarāgo, cittasseso upakkileso. Yato kho, bhikkhave, bhikkhuno…pe… abhiññā sacchikaraṇīyesu dhammesū”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

第八 爱

一～三 ［那时，世尊］在舍卫城的因缘。

“诸比丘！对色爱（对物质形态的渴爱）的贪求欲乐，就是心的随烦恼。

四～八 对声爱……香爱……味爱……触爱……法爱（对意念对象的渴爱）的贪求欲乐，就是心的随烦恼。

九 诸比丘！当比丘……乃至……对于那些需要通过更高智慧去亲自证悟的诸法。"

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/6. Kilesasaṃyutta 烦恼相应 (SN 27, 322-331)/6.1 Kilesavagga 烦恼品 (SN 27.1-10, 322-331)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.1.9 Dhātusutta 界 (SN 27.9, 330)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Dhātusuttaṃ

330. Sāvatthinidānaṃ. “Yo, bhikkhave, pathavīdhātuyā chandarāgo, cittasseso upakkileso. Yo āpodhātuyā… yo tejodhātuyā… yo vāyodhātuyā… yo ākāsadhātuyā… yo viññāṇadhātuyā chandarāgo, cittasseso upakkileso. Yato kho, bhikkhave, bhikkhuno imesu chasu ṭhānesu cetaso upakkileso pahīno hoti, nekkhammaninnañcassa cittaṃ hoti. Nekkhammaparibhāvitaṃ cittaṃ kammaniyaṃ khāyati, abhiññā sacchikaraṇīyesu dhammesū”ti. Navamaṃ.

☸---------------------------------------------------------------------

第九 界

一～三 ［那时，世尊］在舍卫城的因缘。

“诸比丘！对地界（坚固性）的贪求欲乐，就是心的随烦恼。

四～八 对水界（流动性）……火界（热性）……风界（动性）……空界（空间性）……识界（认知性）的贪求欲乐，就是心的随烦恼。

九 诸比丘！当比丘在这六处，心的随烦恼被断除时，他的心就会倾向于出离。以出离心培育的心，对于那些需要通过更高智慧去亲自证悟的诸法，就变得适合作业（或：堪能胜任）。"

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/6. Kilesasaṃyutta 烦恼相应 (SN 27, 322-331)/6.1 Kilesavagga 烦恼品 (SN 27.1-10, 322-331)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.1.10 Khandhasutta 蕴 (SN 27.10, 331)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Khandhasuttaṃ

331. Sāvatthinidānaṃ. “Yo, bhikkhave, rūpasmiṃ chandarāgo, cittasseso upakkileso…pe… yo viññāṇasmiṃ chandarāgo, cittasseso upakkileso. Yato kho, bhikkhave, bhikkhuno imesu pañcasu ṭhānesu cetaso upakkileso pahīno hoti, nekkhammaninnañcassa cittaṃ hoti. Nekkhammaparibhāvitaṃ cittaṃ kammaniyaṃ khāyati, abhiññā sacchikaraṇīyesu dhammesū”ti. Dasamaṃ.

Kilesasaṃyuttaṃ samattaṃ.

Tassuddānaṃ –

Cakkhu rūpañca viññāṇaṃ, phasso ca vedanāya ca;

Saññā ca cetanā taṇhā, dhātu khandhena te dasāti.

☸---------------------------------------------------------------------

第十 蕴

一～七 ［那时，世尊］在舍卫城的因缘。

“诸比丘！对色蕴的贪求欲乐，就是心的随烦恼……乃至……对识蕴的贪求欲乐，就是心的随烦恼。

八 诸比丘！当比丘在这五处，心的随烦恼被断除时，他的心就会倾向于出离。以出离心培育的心，对于那些需要通过更高智慧去亲自证悟的诸法，就变得适合作业（或：堪能胜任）。"

烦恼相应（终）

此品总摄偈颂说：

眼、色、识、触、受，

想、思、爱、界、蕴，

如是等为十。

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/7. Sāriputtasaṃyutta 舍利弗相应 (SN 28, 332-341)/7.1 Sāriputtavagga 舍利弗品 (SN 28.1-10, 332-341)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.1.1 Vivekajasutta 离欲 (SN 28.1, 332)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Sāriputtasaṃyuttaṃ

1. Vivekajasuttaṃ

332. Ekaṃ samayaṃ āyasmā sāriputto sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā sāriputto pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena andhavanaṃ tenupasaṅkami divāvihārāya. Andhavanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi.

Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yena jetavanaṃ anāthapiṇḍikassa ārāmo tenupasaṅkami. Addasā kho āyasmā ānando āyasmantaṃ sāriputtaṃ dūratova āgacchantaṃ. Disvāna āyasmantaṃ sāriputtaṃ etadavoca – “vippasannāni kho te, āvuso sāriputta, indriyāni; parisuddho mukhavaṇṇo pariyodāto. Katamenāyasmā sāriputto ajja vihārena vihāsī”ti?

“Idhāhaṃ, āvuso, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi. Tassa mayhaṃ, āvuso, na evaṃ hoti – ‘ahaṃ paṭhamaṃ jhānaṃ samāpajjāmī’ti vā ‘ahaṃ paṭhamaṃ jhānaṃ samāpanno’ti vā ‘ahaṃ paṭhamā jhānā vuṭṭhito’ti vā”ti. “Tathā hi panāyasmato sāriputtassa dīgharattaṃ ahaṅkāramamaṅkāramānānusayā susamūhatā. Tasmā āyasmato sāriputtassa na evaṃ hoti – ‘ahaṃ paṭhamaṃ jhānaṃ samāpajjāmī’ti vā ‘ahaṃ paṭhamaṃ jhānaṃ samāpanno’ti vā ‘ahaṃ paṭhamā jhānā vuṭṭhito’ti vā”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第七 舍利弗相应

第一 离

一 那时，尊者舍利弗住在舍卫城的祇树给孤独园。

二 当时，尊者舍利弗在清晨时分，穿好下衣，拿着钵和衣，进入舍卫城乞食。

三 在舍卫城乞食完毕，吃过饭，收拾好乞食的钵具后，前往安陀林（盲林），以便白天禅坐。

四 进入安陀林后，在一棵树下进行白天的禅坐。

五 当时，尊者舍利弗在午后时分从静坐中起来，前往祇树给孤独园。

六 尊者阿难看见尊者舍利弗从远处走来，看到后便对尊者舍利弗说：

“道友舍利弗！您的诸根（感官）清净，面色纯净光洁。尊者舍利弗今天是以何种状态安住的呢？”

七 “道友！在此处，我远离了各种欲望，远离了各种不善法，进入并住于有寻有伺、由远离产生的喜和乐的初禅。

道友！那时候，我并不会这样想：‘我正在进入初禅’，或者‘我已经进入了初禅’，或者‘我已从初禅中出来’。”

八 （阿难说：）“确实如此，因为尊者舍利弗长久以来，我慢、我所慢、以及慢的潜在烦恼（随眠）都已被彻底根除。所以尊者舍利弗不会这样想：

‘我正在进入初禅’，或者‘我已经进入了初禅’，或者‘我已从初禅中出来’。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/7. Sāriputtasaṃyutta 舍利弗相应 (SN 28, 332-341)/7.1 Sāriputtavagga 舍利弗品 (SN 28.1-10, 332-341)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.1.2 Avitakkasutta 无寻 (SN 28.2, 333)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Avitakkasuttaṃ

333. Sāvatthinidānaṃ. Addasā kho āyasmā ānando…pe… āyasmantaṃ sāriputtaṃ etadavoca – “vippasannāni kho te, āvuso sāriputta, indriyāni; parisuddho mukhavaṇṇo pariyodāto. Katamenāyasmā sāriputto ajja vihārena vihāsī”ti?

“Idhāhaṃ, āvuso, vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharāmi. Tassa mayhaṃ, āvuso, na evaṃ hoti – ‘ahaṃ dutiyaṃ jhānaṃ samāpajjāmī’ti vā ‘ahaṃ dutiyaṃ jhānaṃ samāpanno’ti vā ‘ahaṃ dutiyā jhānā vuṭṭhito’ti vā”ti. “Tathā hi panāyasmato sāriputtassa dīgharattaṃ ahaṅkāramamaṅkāramānānusayā susamūhatā. Tasmā āyasmato sāriputtassa na evaṃ hoti – ‘ahaṃ dutiyaṃ jhānaṃ samāpajjāmī’ti vā ‘ahaṃ dutiyaṃ jhānaṃ samāpanno’ti vā ‘ahaṃ dutiyā jhānā vuṭṭhito’ti vā”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

第二 无寻

一～五 ［那时，尊者舍利弗］在舍卫城的因缘。

六 尊者阿难看见尊者舍利弗从远处走来。看到后便对尊者舍利弗说：

“道友舍利弗！您的诸根（感官）清净，面色纯净光洁。尊者舍利弗今天是以何种状态安住的呢？”

七 “道友！在此处，我平息了寻与伺，内心宁静，意念专一，进入并住于无寻无伺、由定产生的喜和乐的第二禅。道友！那时候，我并不会这样想：‘我正在进入第二禅’，或者‘我已经进入了第二禅’，或者‘我已从第二禅中出来’。”

八 （阿难说：）“确实如此，因为尊者舍利弗长久以来，我慢、我所慢、以及慢的潜在烦恼（随眠）都已被彻底根除。所以尊者舍利弗不会这样想……

‘我正在进入第二禅’，或者‘我已经进入了第二禅’，或者‘我已从第二禅中出来’。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/7. Sāriputtasaṃyutta 舍利弗相应 (SN 28, 332-341)/7.1 Sāriputtavagga 舍利弗品 (SN 28.1-10, 332-341)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.1.3 Pītisutta 离喜 (SN 28.3, 334)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Pītisuttaṃ

334. Sāvatthinidānaṃ. Addasā kho āyasmā ānando…pe… “vippasannāni kho te, āvuso sāriputta, indriyāni; parisuddho mukhavaṇṇo pariyodāto. Katamenāyasmā sāriputto ajja vihārena vihāsī”ti?

“Idhāhaṃ, āvuso, pītiyā ca virāgā upekkhako ca vihāsiṃ sato ca sampajāno sukhañca kāyena paṭisaṃvedemi; yaṃ taṃ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharāmi. Tassa mayhaṃ, āvuso, na evaṃ hoti – ‘ahaṃ tatiyaṃ jhānaṃ samāpajjāmī’ti vā ‘ahaṃ tatiyaṃ jhānaṃ samāpanno’ti vā ‘ahaṃ tatiyā jhānā vuṭṭhito’ti vā”ti. “Tathā hi panāyasmato sāriputtassa dīgharattaṃ ahaṅkāramamaṅkāramānānusayā susamūhatā. Tasmā āyasmato sāriputtassa na evaṃ hoti – ‘ahaṃ tatiyaṃ jhānaṃ samāpajjāmī’ti vā ‘ahaṃ tatiyaṃ jhānaṃ samāpanno’ti vā ‘ahaṃ tatiyā jhānā vuṭṭhito’ti vā”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

第三 喜 （应为：离喜）

一～六 ［那时，尊者舍利弗］在舍卫城……乃至……

尊者阿难看见尊者舍利弗从远……乃至……对他说：

“道友舍利弗！您的诸根（感官）清净，面色纯净光洁。尊者舍利弗今天是以何种状态安住的呢？”

七～八 “道友！在此处，我因离喜而住于舍，具念、正知，以身感受乐，正如圣者们所描述的那样：‘住于舍、具念、安乐住’，我进入并住于第三禅。……乃至广说……” （即：同样不会有“我入”、“我住”、“我出”的想法）

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/7. Sāriputtasaṃyutta 舍利弗相应 (SN 28, 332-341)/7.1 Sāriputtavagga 舍利弗品 (SN 28.1-10, 332-341)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.1.4 Upekkhāsutta 舍念清净 (SN 28.4, 335)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Upekkhāsuttaṃ

舍念清净

335. Sāvatthinidānaṃ. Addasā kho āyasmā ānando…pe… “vippasannāni kho te, āvuso sāriputta, indriyāni; parisuddho mukhavaṇṇo pariyodāto. Katamenāyasmā sāriputto ajja vihārena vihāsī”ti?

“Idhāhaṃ, āvuso, sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharāmi. Tassa mayhaṃ, āvuso, na evaṃ hoti – ‘ahaṃ catutthaṃ jhānaṃ samāpajjāmī’ti vā ‘ahaṃ catutthaṃ jhānaṃ samāpanno’ti vā ‘ahaṃ catutthā jhānā vuṭṭhito’ti vā”ti. “Tathā hi panāyasmato sāriputtassa dīgharattaṃ ahaṅkāramamaṅkāramānānusayā susamūhatā. Tasmā āyasmato sāriputtassa na evaṃ hoti – ‘ahaṃ catutthaṃ jhānaṃ samāpajjāmī’ti vā ‘ahaṃ catutthaṃ jhānaṃ samāpanno’ti vā ‘ahaṃ catutthā jhānā vuṭṭhito’ti vā”ti. Catutthaṃ.

☸---------------------------------------------------------------------

第四 舍

一～六 ［那时，尊者舍利弗］在舍卫城的因缘。

“道友舍利弗！您的诸根（感官）清净，面色纯净光洁。尊者舍利弗今天是以何种状态安住的呢？”

七～八 “道友！在此处，我因为断除了乐和苦，并且先前已经灭除了喜和忧，进入并住于不苦不乐、舍念清净的第四禅。道友！这时候，我……乃至……不会有（我入、我住、我）出的想法……”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/7. Sāriputtasaṃyutta 舍利弗相应 (SN 28, 332-341)/7.1 Sāriputtavagga 舍利弗品 (SN 28.1-10, 332-341)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.1.5 Ākāsānañcāyatanasutta 空无边处 (SN 28.5, 336)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Ākāsānañcāyatanasuttaṃ

336. Sāvatthinidānaṃ. Addasā kho āyasmā ānando…pe… “idhāhaṃ, āvuso, sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ananto ākāsoti ākāsānañcāyatanaṃ upasampajja viharāmi…pe… vuṭṭhitoti vā”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

第五 虚空 （应为：空无边处）

一～六 ［那时，尊者舍利弗］在舍卫城的因缘。尊者阿难……乃至……

七～八 “道友！在此处，我完全超越了色想，灭除了有对想（障碍感），不作意种种想，（内心思惟）‘虚空是无边的’，进入并住于空无边处……乃至……不会有（我入、我住、我）出的想法……”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/7. Sāriputtasaṃyutta 舍利弗相应 (SN 28, 332-341)/7.1 Sāriputtavagga 舍利弗品 (SN 28.1-10, 332-341)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.1.6 Viññāṇañcāyatanasutta 识无边处 (SN 28.6, 337)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Viññāṇañcāyatanasuttaṃ

337. Sāvatthinidānaṃ. Addasā kho āyasmā ānando…pe… “idhāhaṃ, āvuso, sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññāṇañcāyatanaṃ upasampajja viharāmi…pe… vuṭṭhitoti vā”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

第六 识 （应为：识无边处）

一～六 ［那时，尊者舍利弗］在舍卫城的因缘。尊者阿难……乃至……

七～八 “道友！在此处，我完全超越了空无边处，（内心思惟）‘识是无边的’，进入并住于识无边处……乃至

……不会有（我入、我住、我）出的想法……”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/7. Sāriputtasaṃyutta 舍利弗相应 (SN 28, 332-341)/7.1 Sāriputtavagga 舍利弗品 (SN 28.1-10, 332-341)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.1.7 Ākiñcaññāyatanasutta 无所有处 (SN 28.7, 338)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Ākiñcaññāyatanasuttaṃ

338. Sāvatthinidānaṃ. Atha kho āyasmā sāriputto…pe… “idhāhaṃ, āvuso, sabbaso viññāṇañcāyatanaṃ samatikkamma, natthi kiñcīti ākiñcaññāyatanaṃ upasampajja viharāmi…pe… vuṭṭhitoti vā”ti. Sattamaṃ.

☸---------------------------------------------------------------------

第七 无所有处

一～六 ［那时，尊者舍利弗］在舍卫城的因缘。

七～八 “道友！在此处，我完全超越了识无边处，（内心思惟）‘无任何所有’，进入并住于无所有处……乃至……

不会有（我入、我住、我）出的想法……”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/7. Sāriputtasaṃyutta 舍利弗相应 (SN 28, 332-341)/7.1 Sāriputtavagga 舍利弗品 (SN 28.1-10, 332-341)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.1.8 Nevasaññānāsaññāyatanasutta 非想非非想处 (SN 28.8, 339)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Nevasaññānāsaññāyatanasuttaṃ

339. Sāvatthinidānaṃ. Atha kho āyasmā sāriputto…pe… “idhāhaṃ, āvuso, ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharāmi…pe… vuṭṭhitoti vā”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

第八 有想 （应为：非想非非想处）

一～六 ［那时，尊者舍利弗］在舍卫城的因缘。

七～八 “道友！在此处，我完全超越了无所有处，进入并住于非想非非想处……乃至……不会有（我入、我住、我）

出的想法……”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/7. Sāriputtasaṃyutta 舍利弗相应 (SN 28, 332-341)/7.1 Sāriputtavagga 舍利弗品 (SN 28.1-10, 332-341)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.1.9 Nirodhasamāpattisutta 灭尽定 (SN 28.9, 340)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Nirodhasamāpattisuttaṃ

340. Sāvatthinidānaṃ. Atha kho āyasmā sāriputto…pe…. “Idhāhaṃ, āvuso, sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharāmi. Tassa mayhaṃ, āvuso, na evaṃ hoti – ‘ahaṃ saññāvedayitanirodhaṃ samāpajjāmī’ti vā ‘ahaṃ saññāvedayitanirodhaṃ samāpanno’ti vā ‘ahaṃ saññāvedayitanirodhā vuṭṭhito’ti vā”ti. “Tathā hi panāyasmato sāriputtassa dīgharattaṃ ahaṅkāramamaṅkāramānānusayā susamūhatā. Tasmā āyasmato sāriputtassa na evaṃ hoti – ‘ahaṃ saññāvedayitanirodhaṃ samāpajjāmī’ti vā ‘ahaṃ saññāvedayitanirodhaṃ samāpanno’ti vā ‘ahaṃ saññāvedayitanirodhā vuṭṭhito’ti vā”ti. Navamaṃ.

☸---------------------------------------------------------------------

第九 灭 （应为：灭尽定）

一～六 ［那时，尊者舍利弗］在舍卫城的因缘。

七 “道友！在此处，我完全超越了非想非非想处，进入并住于想受灭（灭尽定）。道友！这时候，我并不会这样想：‘我正在进入想受灭’，或者‘我已经进入了想受灭’，或者‘我已从想受灭中出来’。”

八 （阿难说：）“确实如此，因为尊者舍利弗长久以来，我慢、我所慢、以及慢的潜在烦恼（随眠）都已被彻底根除。所以尊者舍利弗不会这样想：‘我正在进入想受灭’，或者‘我已经进入了想受灭’，或者‘我已从想受灭中出来’。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.25 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/7. Sāriputtasaṃyutta 舍利弗相应 (SN 28, 332-341)/7.1 Sāriputtavagga 舍利弗品 (SN 28.1-10, 332-341)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.1.10 Sucimukhīsutta 净口游方尼经 (SN 28.10, 341)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Sūcimukhīsuttaṃ

净口游方尼经

341. Ekaṃ samayaṃ āyasmā sāriputto rājagahe viharati veḷuvane kalandakanivāpe.

尔时，具寿舍利弗住王舍城竹林迦兰陀园（竹林栗鼠喂饵处、竹林精舍）。

Atha kho āyasmā sāriputto pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahe piṇḍāya pāvisi. 时具寿舍利弗，清晨之时，着下衣，持钵、衣，入王舍城乞食。

Rājagahe sapadānaṃ piṇḍāya caritvā taṃ piṇḍapātaṃ aññataraṃ kuṭṭamūlaṃ [kuḍḍamūlaṃ (sī. syā. kaṃ.), kuḍḍaṃ (pī.)] nissāya paribhuñjati.

于王舍城，实行每家乞食后，倚靠某一墙壁，受食施食。

Atha kho sūcimukhī paribbājikā yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sāriputtaṃ etadavoca –

此时，名为：净口游方尼者，来到具寿舍利弗之处，上前言于具寿舍利弗曰：

☆ 四邪命食（四口食） ➾ ① 下口食（脸朝下食：宅地明）、② 仰口食（脸朝上食：占星明）、③ 方口食（四方张望：当差使）、④ 维口食（四维对角：肢节明）。

“Kiṃ nu kho, samaṇa, adhomukho bhuñjasī”ti?

➀ （下口食：） “沙门！你难道是脸朝下吃饭吗？”

“Na khvāhaṃ, bhagini, adhomukho bhuñjāmī”ti.

“姐妹！我不是脸朝下吃饭。”

“Tena hi, samaṇa, ubbhamukho [uddhaṃmukho (sī. aṭṭha.)] bhuñjasī”ti?

➁ （仰口食：）“沙门！那么你是脸朝上吃饭吗？”

“Na khvāhaṃ, bhagini, ubbhamukho bhuñjāmī”ti.

“姐妹！我不是脸朝上吃饭。”

“Tena hi, samaṇa, disāmukho bhuñjasī”ti?

➂ （方口食：）“沙门！那么你是脸朝向四方（东张西望）吃饭吗？”

“Na khvāhaṃ, bhagini, disāmukho bhuñjāmī”ti.

“姐妹！我不是脸朝向四方（东张西望）吃饭。”

“Tena hi, samaṇa, vidisāmukho bhuñjasī”ti?

➃ （维口食：）“沙门！那么你是脸朝向四维（四个斜角方向）吃饭吗？”

“Na khvāhaṃ, bhagini, vidisāmukho bhuñjāmī”ti.

“姐妹！我不是脸朝向四维（四个斜角方向）吃饭。”

“‘Kiṃ nu, samaṇa, adhomukho bhuñjasī’ti

⑴ “我问：‘沙门！你难道是脸朝下吃饭吗？’

iti puṭṭho samāno ‘na khvāhaṃ, bhagini, adhomukho bhuñjāmī’ti vadesi.

沙门你回答：‘姐妹！我不是脸朝下吃饭。’

‘Tena hi, samaṇa, ubbhamukho bhuñjasī’ti

⑵ 然后我问：‘沙门！那么你是脸朝上吃饭吗？’

iti puṭṭho samāno ‘na khvāhaṃ, bhagini, ubbhamukho bhuñjāmī’ti vadesi.

沙门你回答：‘姐妹！我不是脸朝上吃饭。’

‘Tena hi, samaṇa, disāmukho bhuñjasī’ti

⑶ 然后又问：‘沙门！那么你是脸朝向四方（东张西望）吃饭吗？’

iti puṭṭho samāno ‘na khvāhaṃ, bhagini, disāmukho bhuñjāmī’ti vadesi.

沙门你回答：‘姐妹！我不是脸朝向四方（东张西望）吃饭。’

‘Tena hi, samaṇa, vidisāmukho bhuñjasī’ti

⑷ 最后我问：‘沙门！那么你是脸朝向四维（四个斜角方向）吃饭吗？’

iti puṭṭho samāno ‘na khvāhaṃ, bhagini, vidisāmukho bhuñjāmī’ti vadesi”.

沙门你回答：‘姐妹！我不是脸朝向四维（四个斜角方向）吃饭。’

“Kathañcarahi, samaṇa, bhuñjasī”ti?

沙门！那么，你是如何吃饭的呢？”

“Ye hi keci, bhagini, samaṇabrāhmaṇā [samaṇā vā brāhmaṇā vā (sī.) nigamanavākye pana sabbatthāpi samāsoyeva dissati] vatthuvijjātiracchānavijjāya micchājīvena jīvikaṃ [jīvitaṃ (ka.)] kappenti,

➊ （下口食：）“姐妹！有些沙门、婆罗门，依靠观察宅地吉凶等世俗伎艺（横明），以不正当的方式谋生；

ime vuccanti, bhagini, samaṇabrāhmaṇā ‘adhomukhā bhuñjantī’ti.

姐妹！这些沙门、婆罗门，被称为‘脸朝下吃饭’。

Ye hi keci, bhagini, samaṇabrāhmaṇā nakkhattavijjātiracchānavijjāya micchājīvena jīvikaṃ kappenti,

➋ （仰口食：）姐妹！有些沙门、婆罗门，依靠观察星象等世俗伎艺（横明），以不正当的方式谋生；

ime vuccanti, bhagini, samaṇabrāhmaṇā ‘ubbhamukhā bhuñjantī’ti.

姐妹！这些沙门、婆罗门，被称为‘脸朝上吃饭’。

Ye hi keci, bhagini, samaṇabrāhmaṇā dūteyyapahiṇagamanānuyogāya [… nuyogā (sī. syā. kaṃ. pī.), … nuyogena (?)] micchājīvena jīvikaṃ kappenti,

➌ （方口食：）姐妹！有些沙门、婆罗门，通过为他人奔走、传递信息、充当使者等方式，以不正当的方式谋生；

ime vuccanti, bhagini, samaṇabrāhmaṇā ‘disāmukhā bhuñjantī’ti.

姐妹！这些沙门、婆罗门，被称为‘脸朝向四方（东张西望）吃饭’。

Ye hi keci, bhagini, samaṇabrāhmaṇā aṅgavijjātiracchānavijjāya micchājīvena jīvikaṃ kappenti,

➍ （维口食：）姐妹！有些沙门、婆罗门，依靠观察身体相貌、占卜吉凶等世俗伎艺（横明），以不正当的方式谋生；

ime vuccanti, bhagini, samaṇabrāhmaṇā ‘vidisāmukhā bhuñjantī’”ti.

姐妹！这些沙门、婆罗门，被称为‘脸朝向四维（四个斜角方向）吃饭’。

“So khvāhaṃ, bhagini, na vatthuvijjātiracchānavijjāya micchājīvena jīvikaṃ kappemi,

➎ 姐妹！我并非依靠观察宅地吉凶等世俗伎艺（横明），以不正当的方式谋生；

na nakkhattavijjātiracchānavijjāya micchājīvena jīvikaṃ kappemi,

我并非依靠观察星象等世俗伎艺（横明），以不正当的方式谋生；

na dūteyyapahiṇagamanānuyogāya micchājīvena jīvikaṃ kappemi,

我并非通过为他人奔走、传递信息、充当使者等方式，以不正当的方式谋生；

na aṅgavijjātiracchānavijjāya micchājīvena jīvikaṃ kappemi.

我并非依靠观察身体相貌、占卜吉凶等世俗伎艺（横明），以不正当的方式谋生。

Dhammena bhikkhaṃ pariyesāmi;

我乃是依照正法乞求食物；

dhammena bhikkhaṃ pariyesitvā bhuñjāmī”ti.

我依照正法乞得食物后才食用。”

Atha kho sūcimukhī paribbājikā rājagahe rathiyāya rathiyaṃ, siṅghāṭakena siṅghāṭakaṃ upasaṅkamitvā evamārocesi –

然后，净口游方尼走遍王舍城的大街小巷、十字路口，如此宣告说：

“dhammikaṃ samaṇā sakyaputtiyā āhāraṃ āhārenti;

“释迦族的沙门们，是如法地获得食物来食用的；

anavajjaṃ [anavajjena (ka.)] samaṇā sakyaputtiyā āhāraṃ āhārenti.

释迦族的沙门们，是无过失地获得食物来食用的。

Detha samaṇānaṃ sakyaputtiyānaṃ piṇḍan”ti.

大家应当布施食物给释迦族的沙门们！”

Dasamaṃ.

净口游方尼经 ～舍利弗品‧第十经终

～《舍利弗相应‧舍利弗品‧Sucimukhīsutta 净口游方尼经》(SN 28.10, 341)

第一 舍利弗品（终）

Sāriputtasaṃyuttaṃ samattaṃ.

蕴篇第七 舍利弗相应 ～（相应部经典‧第二十八相应）终

Tassuddānaṃ –

此品（十经）总摄偈颂说：

Vivekajaṃ avitakkaṃ,

（一）离欲、（二）无寻、

pīti upekkhā catutthakaṃ;

（三）离喜、（四）舍念清净、

Ākāsañceva viññāṇaṃ,

（五）空无边处、（六）识无边处、

ākiñcaṃ nevasaññinā;

（七）无所有处、（八）非想非非想处、

Nirodho navamo vutto,

（九）灭尽定（被说为第九）、

dasamaṃ sūcimukhī cāti.

（十）以及净口游方尼经为第十。

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.13 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【1】Dīghanikāya 长部经典 (DN 1-34, 1360)/《2》Mahāvaggapāḷi 大品 (DN 14-23, 1-441)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10. Pāyāsisutta 弊宿经 (DN 23, 406-441)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Pāyāsisuttaṃ

406. Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā kumārakassapo kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi yena setabyā nāma kosalānaṃ nagaraṃ tadavasari. Tatra sudaṃ āyasmā kumārakassapo setabyāyaṃ viharati uttarena setabyaṃ siṃsapāvane [sīsapāvane (syā.)]. Tena kho pana samayena pāyāsi rājañño setabyaṃ ajjhāvasati sattussadaṃ satiṇakaṭṭhodakaṃ sadhaññaṃ rājabhoggaṃ raññā pasenadinā kosalena dinnaṃ rājadāyaṃ brahmadeyyaṃ.

Pāyāsirājaññavatthu

407. Tena kho pana samayena pāyāsissa rājaññassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti – “itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ [sukaṭakkaṭānaṃ (sī. pī.)] kammānaṃ phalaṃ vipāko”ti. Assosuṃ kho setabyakā brāhmaṇagahapatikā – “samaṇo khalu bho kumārakassapo samaṇassa gotamassa sāvako kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi setabyaṃ anuppatto setabyāyaṃ viharati uttarena setabyaṃ siṃsapāvane. Taṃ kho pana bhavantaṃ kumārakassapaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘paṇḍito byatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho [buddho (syā. ka.)] ceva arahā ca. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’”ti. Atha kho setabyakā brāhmaṇagahapatikā setabyāya nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena siṃsapāvanaṃ [yena siṃsapāvanaṃ, tenupasaṅkamanti (sī. pī.)].

408. Tena kho pana samayena pāyāsi rājañño uparipāsāde divāseyyaṃ upagato hoti. Addasā kho pāyāsi rājañño setabyake brāhmaṇagahapatike setabyāya nikkhamitvā saṅghasaṅghī gaṇībhūte uttarenamukhe gacchante yena siṃsapāvanaṃ [yena siṃsapāvanaṃ, tenupasaṅkamante (sī. pī.)], disvā khattaṃ āmantesi – “kiṃ nu kho, bho khatte, setabyakā brāhmaṇagahapatikā setabyāya nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena siṃsapāvanan”ti [ettha pana sabbatthapi evameva dissati, natthi pāṭhantaraṃ]?

“Atthi kho, bho, samaṇo kumārakassapo, samaṇassa gotamassa sāvako kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi setabyaṃ anuppatto setabyāyaṃ viharati uttarena setabyaṃ siṃsapāvane. Taṃ kho pana bhavantaṃ kumārakassapaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘paṇḍito byatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho ceva arahā cā’ti [arahā ca (syā. ka.)]. Tamete [tamenaṃ te (sī. ka.), tamenaṃ (pī.)] bhavantaṃ kumārakassapaṃ dassanāya upasaṅkamantī”ti. “Tena hi, bho khatte, yena setabyakā brāhmaṇagahapatikā tenupasaṅkama; upasaṅkamitvā setabyake brāhmaṇagahapatike evaṃ vadehi – ‘pāyāsi, bho, rājañño evamāha – āgamentu kira bhavanto, pāyāsipi rājañño samaṇaṃ kumārakassapaṃ dassanāya upasaṅkamissatī’ti. Purā samaṇo kumārakassapo setabyake brāhmaṇagahapatike bāle abyatte saññāpeti – ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’ti. Natthi hi, bho khatte, paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko”ti. “Evaṃ bho”ti kho so khattā pāyāsissa rājaññassa paṭissutvā yena setabyakā brāhmaṇagahapatikā tenupasaṅkami; upasaṅkamitvā setabyake brāhmaṇagahapatike etadavoca – “pāyāsi, bho, rājañño evamāha, āgamentu kira bhavanto, pāyāsipi rājañño samaṇaṃ kumārakassapaṃ dassanāya upasaṅkamissatī”ti.

409. Atha kho pāyāsi rājañño setabyakehi brāhmaṇagahapatikehi parivuto yena siṃsapāvanaṃ yenāyasmā kumārakassapo tenupasaṅkami; upasaṅkamitvā āyasmatā kumārakassapena saddhiṃ sammodi, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Setabyakāpi kho brāhmaṇagahapatikā appekacce āyasmantaṃ kumārakassapaṃ abhivādetvā ekamantaṃ nisīdiṃsu; appekacce āyasmatā kumārakassapena saddhiṃ sammodiṃsu; sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Appekacce yenāyasmā kumārakassapo tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu. Appekacce nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu. Appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu.

Natthikavādo

410. Ekamantaṃ nisinno kho pāyāsi rājañño āyasmantaṃ kumārakassapaṃ etadavoca – “ahañhi, bho kassapa, evaṃvādī evaṃdiṭṭhī – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti. “Nāhaṃ, rājañña, evaṃvādiṃ evaṃdiṭṭhiṃ addasaṃ vā assosiṃ vā. Kathañhi nāma evaṃ vadeyya – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’ti?

Candimasūriyaupamā

411. “Tena hi, rājañña, taññevettha paṭipucchissāmi, yathā te khameyya, tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, rājañña, ime candimasūriyā imasmiṃ vā loke parasmiṃ vā, devā vā te manussā vā”ti? “Ime, bho kassapa, candimasūriyā parasmiṃ loke, na imasmiṃ; devā te na manussā”ti. “Imināpi kho te, rājañña, pariyāyena evaṃ hotu – itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko”ti.

412. “Kiñcāpi bhavaṃ kassapo evamāha, atha kho evaṃ me ettha hoti – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti. “Atthi pana, rājañña, pariyāyo, yena te pariyāyena evaṃ hoti – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti? “Atthi, bho kassapa, pariyāyo, yena me pariyāyena evaṃ hoti – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti. “Yathā kathaṃ viya, rājaññā”ti? “Idha me, bho kassapa, mittāmaccā ñātisālohitā pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavācā pharusavācā samphappalāpī abhijjhālū byāpannacittā micchādiṭṭhī. Te aparena samayena ābādhikā honti dukkhitā bāḷhagilānā. Yadāhaṃ jānāmi – ‘na dānime imamhā ābādhā vuṭṭhahissantī’ti tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘santi kho, bho, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ye te pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavācā pharusavācā samphappalāpī abhijjhālū byāpannacittā micchādiṭṭhī, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjantī’ti. Bhavanto kho pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavācā pharusavācā samphappalāpī abhijjhālū byāpannacittā micchādiṭṭhī. Sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, bhavanto kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissanti. Sace, bho, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyyātha, yena me āgantvā āroceyyātha – ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’ti. Bhavanto kho pana me saddhāyikā paccayikā, yaṃ bhavantehi diṭṭhaṃ, yathā sāmaṃ diṭṭhaṃ evametaṃ bhavissatī’ti. Te me ‘sādhū’ti paṭissutvā neva āgantvā ārocenti, na pana dūtaṃ pahiṇanti. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṃ hoti – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.

Coraupamā

413. “Tena hi, rājañña, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, rājañña, idha te purisā coraṃ āgucāriṃ gahetvā dasseyyuṃ – ‘ayaṃ te, bhante, coro āgucārī; imassa yaṃ icchasi, taṃ daṇḍaṃ paṇehī’ti. Te tvaṃ evaṃ vadeyyāsi – ‘tena hi, bho, imaṃ purisaṃ daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā [kāretvā (syā. ka.)] kharassarena paṇavena rathikāya rathikaṃ [rathiyāya rathiyaṃ (bahūsū)] siṅghāṭakena siṅghāṭakaṃ parinetvā dakkhiṇena dvārena nikkhamitvā dakkhiṇato nagarassa āghātane sīsaṃ chindathā’ti. Te ‘sādhū’ti paṭissutvā taṃ purisaṃ daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā dakkhiṇena dvārena nikkhamitvā dakkhiṇato nagarassa āghātane nisīdāpeyyuṃ. Labheyya nu kho so coro coraghātesu – ‘āgamentu tāva bhavanto coraghātā, amukasmiṃ me gāme vā nigame vā mittāmaccā ñātisālohitā, yāvāhaṃ tesaṃ uddisitvā āgacchāmī’ti, udāhu vippalapantasseva coraghātā sīsaṃ chindeyyun”ti? “Na hi so, bho kassapa, coro labheyya coraghātesu – ‘āgamentu tāva bhavanto coraghātā amukasmiṃ me gāme vā nigame vā mittāmaccā ñātisālohitā, yāvāhaṃ tesaṃ uddisitvā āgacchāmī’ti. Atha kho naṃ vippalapantasseva coraghātā sīsaṃ chindeyyun”ti. “So hi nāma, rājañña, coro manusso manussabhūtesu coraghātesu na labhissati – ‘āgamentu tāva bhavanto coraghātā, amukasmiṃ me gāme vā nigame vā mittāmaccā ñātisālohitā, yāvāhaṃ tesaṃ uddisitvā āgacchāmī’ti. Kiṃ pana te mittāmaccā ñātisālohitā pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavācā pharusavācā samphappalāpī abhijjhālū byāpannacittā micchādiṭṭhī, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā labhissanti nirayapālesu – ‘āgamentu tāva bhavanto nirayapālā, yāva mayaṃ pāyāsissa rājaññassa gantvā ārocema – “itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti? Imināpi kho te, rājañña, pariyāyena evaṃ hotu – ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.

414. “Kiñcāpi bhavaṃ kassapo evamāha, atha kho evaṃ me ettha hoti – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko”ti. “Atthi pana, rājañña, pariyāyo yena te pariyāyena evaṃ hoti – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti? “Atthi, bho kassapa, pariyāyo, yena me pariyāyena evaṃ hoti – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti. “Yathā kathaṃ viya, rājaññā”ti? “Idha me, bho kassapa, mittāmaccā ñātisālohitā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī. Te aparena samayena ābādhikā honti dukkhitā bāḷhagilānā. Yadāhaṃ jānāmi – ‘na dānime imamhā ābādhā vuṭṭhahissantī’ti tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘santi kho, bho, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ye te pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantīti. Bhavanto kho pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī. Sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, bhavanto kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissanti. Sace, bho, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyātha, yena me āgantvā āroceyyātha – ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’ti. Bhavanto kho pana me saddhāyikā paccayikā, yaṃ bhavantehi diṭṭhaṃ, yathā sāmaṃ diṭṭhaṃ evametaṃ bhavissatī’ti. Te me ‘sādhū’ti paṭissutvā neva āgantvā ārocenti, na pana dūtaṃ pahiṇanti. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṃ hoti – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.

Gūthakūpapurisaupamā

415. “Tena hi, rājañña, upamaṃ te karissāmi. Upamāya midhekacce [upamāyapidhekacce (sī. syā.), upamāyapiidhekacce (pī.)] viññū purisā bhāsitassa atthaṃ ājānanti. Seyyathāpi, rājañña, puriso gūthakūpe sasīsakaṃ [sasīsako (syā.)] nimuggo assa. Atha tvaṃ purise āṇāpeyyāsi – ‘tena hi, bho, taṃ purisaṃ tamhā gūthakūpā uddharathā’ti. Te ‘sādhū’ti paṭissutvā taṃ purisaṃ tamhā gūthakūpā uddhareyyuṃ. Te tvaṃ evaṃ vadeyyāsi – ‘tena hi, bho, tassa purisassa kāyā veḷupesikāhi gūthaṃ sunimmajjitaṃ nimmajjathā’ti. Te ‘sādhū’ti paṭissutvā tassa purisassa kāyā veḷupesikāhi gūthaṃ sunimmajjitaṃ nimmajjeyyuṃ. Te tvaṃ evaṃ vadeyyāsi – ‘tena hi, bho, tassa purisassa kāyaṃ paṇḍumattikāya tikkhattuṃ subbaṭṭitaṃ ubbaṭṭethā’ti [suppaṭṭitaṃ uppaṭṭethāti (ka.)]. Te tassa purisassa kāyaṃ paṇḍumattikāya tikkhattuṃ subbaṭṭitaṃ ubbaṭṭeyyuṃ. Te tvaṃ evaṃ vadeyyāsi – ‘tena hi, bho, taṃ purisaṃ telena abbhañjitvā sukhumena cuṇṇena tikkhattuṃ suppadhotaṃ karothā’ti. Te taṃ purisaṃ telena abbhañjitvā sukhumena cuṇṇena tikkhattuṃ suppadhotaṃ kareyyuṃ. Te tvaṃ evaṃ vadeyyāsi – ‘tena hi, bho, tassa purisassa kesamassuṃ kappethā’ti. Te tassa purisassa kesamassuṃ kappeyyuṃ. Te tvaṃ evaṃ vadeyyāsi – ‘tena hi, bho, tassa purisassa mahagghañca mālaṃ mahagghañca vilepanaṃ mahagghāni ca vatthāni upaharathā’ti. Te tassa purisassa mahagghañca mālaṃ mahagghañca vilepanaṃ mahagghāni ca vatthāni upahareyyuṃ. Te tvaṃ evaṃ vadeyyāsi – ‘tena hi, bho, taṃ purisaṃ pāsādaṃ āropetvā pañcakāmaguṇāni upaṭṭhāpethā’ti. Te taṃ purisaṃ pāsādaṃ āropetvā pañcakāmaguṇāni upaṭṭhāpeyyuṃ.

“Taṃ kiṃ maññasi, rājañña, api nu tassa purisassa sunhātassa suvilittassa sukappitakesamassussa āmukkamālābharaṇassa odātavatthavasanassa uparipāsādavaragatassa pañcahi kāmaguṇehi samappitassa samaṅgībhūtassa paricārayamānassa punadeva tasmiṃ gūthakūpe nimujjitukāmatā [nimujjitukāmyatā (syā. ka.)] assā”ti? “No hidaṃ, bho kassapa”. “Taṃ kissa hetu”? “Asuci, bho kassapa, gūthakūpo asuci ceva asucisaṅkhāto ca duggandho ca duggandhasaṅkhāto ca jeguccho ca jegucchasaṅkhāto ca paṭikūlo ca paṭikūlasaṅkhāto cā”ti. “Evameva kho, rājañña, manussā devānaṃ asucī ceva asucisaṅkhātā ca, duggandhā ca duggandhasaṅkhātā ca, jegucchā ca jegucchasaṅkhātā ca, paṭikūlā ca paṭikūlasaṅkhātā ca. Yojanasataṃ kho, rājañña, manussagandho deve ubbādhati. Kiṃ pana te mittāmaccā ñātisālohitā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā te āgantvā ārocessanti – ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’ti? Imināpi kho te, rājañña, pariyāyena evaṃ hotu – ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.

416. “Kiñcāpi bhavaṃ kassapo evamāha, atha kho evaṃ me ettha hoti – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti. “Atthi pana, rājañña, pariyāyo …pe… “atthi, bho kassapa, pariyāyo…pe… ``yathā kathaṃ viya, rājaññāti? “Idha me, bho kassapa, mittāmaccā ñātisālohitā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā, te aparena samayena ābādhikā honti dukkhitā bāḷhagilānā. Yadāhaṃ jānāmi – ‘na dānime imamhā ābādhā vuṭṭhahissantī’ti tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘santi kho, bho, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ye te pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti devānaṃ tāvatiṃsānaṃ sahabyatanti. Bhavanto kho pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā. Sace tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ vacanaṃ, bhavanto kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissanti, devānaṃ tāvatiṃsānaṃ sahabyataṃ. Sace, bho, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyātha devānaṃ tāvatiṃsānaṃ sahabyataṃ, yena me āgantvā āroceyyātha – `itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipākoti. Bhavanto kho pana me saddhāyikā paccayikā, yaṃ bhavantehi diṭṭhaṃ, yathā sāmaṃ diṭṭhaṃ evametaṃ bhavissatīti. Te me ‘sādhū’ti paṭissutvā neva āgantvā ārocenti, na pana dūtaṃ pahiṇanti. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṃ hoti – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.

Tāvatiṃsadevaupamā

417. “Tena hi, rājañña, taññevettha paṭipucchissāmi; yathā te khameyya, tathā naṃ byākareyyāsi. Yaṃ kho pana, rājañña, mānussakaṃ vassasataṃ, devānaṃ tāvatiṃsānaṃ eso eko rattindivo [rattidivo (ka.)], tāya rattiyā tiṃsarattiyo māso, tena māsena dvādasamāsiyo saṃvaccharo, tena saṃvaccharena dibbaṃ vassasahassaṃ devānaṃ tāvatiṃsānaṃ āyuppamāṇaṃ. Ye te mittāmaccā ñātisālohitā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā devānaṃ tāvatiṃsānaṃ sahabyataṃ. Sace pana tesaṃ evaṃ bhavissati – ‘yāva mayaṃ dve vā tīṇi vā rattindivā dibbehi pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārema, atha mayaṃ pāyāsissa rājaññassa gantvā āroceyyāma – “itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko”ti. Api nu te āgantvā āroceyyuṃ – ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti? “No hidaṃ, bho kassapa. Api hi mayaṃ, bho kassapa, ciraṃ kālaṅkatāpi bhaveyyāma. Ko panetaṃ bhoto kassapassa āroceti – ‘atthi devā tāvatiṃsā’ti vā ‘evaṃdīghāyukā devā tāvatiṃsā’ti vā. Na mayaṃ bhoto kassapassa saddahāma – ‘atthi devā tāvatiṃsā’ti vā ‘evaṃdīghāyukā devā tāvatiṃsā’ti vā”ti.

Jaccandhaupamā

418. “Seyyathāpi, rājañña, jaccandho puriso na passeyya kaṇha – sukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni [mañjeṭṭhakāni (syā.)] rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṃ, na passeyya tārakāni rūpāni, na passeyya candimasūriye. So evaṃ vadeyya – ‘natthi kaṇhasukkāni rūpāni, natthi kaṇhasukkānaṃ rūpānaṃ dassāvī. Natthi nīlakāni rūpāni, natthi nīlakānaṃ rūpānaṃ dassāvī. Natthi pītakāni rūpāni, natthi pītakānaṃ rūpānaṃ dassāvī. Natthi lohitakāni rūpāni, natthi lohitakānaṃ rūpānaṃ dassāvī. Natthi mañjiṭṭhakāni rūpāni, natthi mañjiṭṭhakānaṃ rūpānaṃ dassāvī. Natthi samavisamaṃ, natthi samavisamassa dassāvī. Natthi tārakāni rūpāni, natthi tārakānaṃ rūpānaṃ dassāvī. Natthi candimasūriyā, natthi candimasūriyānaṃ dassāvī. Ahametaṃ na jānāmi, ahametaṃ na passāmi, tasmā taṃ natthī’ti. Sammā nu kho so, rājañña, vadamāno vadeyyā”ti? “No hidaṃ, bho kassapa. Atthi kaṇhasukkāni rūpāni, atthi kaṇhasukkānaṃ rūpānaṃ dassāvī. Atthi nīlakāni rūpāni, atthi nīlakānaṃ rūpānaṃ dassāvī…pe… atthi samavisamaṃ, atthi samavisamassa dassāvī. Atthi tārakāni rūpāni, atthi tārakānaṃ rūpānaṃ dassāvī. Atthi candimasūriyā, atthi candimasūriyānaṃ dassāvī. ‘Ahametaṃ na jānāmi, ahametaṃ na passāmi, tasmā taṃ natthī’ti. Na hi so, bho kassapa, sammā vadamāno vadeyyā”ti. “Evameva kho tvaṃ, rājañña, jaccandhūpamo maññe paṭibhāsi yaṃ maṃ tvaṃ evaṃ vadesi”.

“Ko panetaṃ bhoto kassapassa āroceti – ‘atthi devā tāvatiṃsā”ti vā, ‘evaṃdīghāyukā devā tāvatiṃsā’ti vā? Na mayaṃ bhoto kassapassa saddahāma – ‘atthi devā tāvatiṃsā’ti vā ‘evaṃdīghāyukā devā tāvatiṃsā’ti vā”ti. “Na kho, rājañña, evaṃ paro loko daṭṭhabbo, yathā tvaṃ maññasi iminā maṃsacakkhunā. Ye kho te rājañña samaṇabrāhmaṇā araññavanapatthāni pantāni senāsanāni paṭisevanti, te tattha appamattā ātāpino pahitattā viharantā dibbacakkhuṃ visodhenti. Te dibbena cakkhunā visuddhena atikkantamānusakena imaṃ ceva lokaṃ passanti parañca satte ca opapātike. Evañca kho, rājañña, paro loko daṭṭhabbo; natveva yathā tvaṃ maññasi iminā maṃsacakkhunā. Imināpi kho te, rājañña, pariyāyena evaṃ hotu – ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.

419. “Kiñcāpi bhavaṃ kassapo evamāha, atha kho evaṃ me ettha hoti – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko”ti. “Atthi pana, rājañña, pariyāyo…pe… atthi, bho kassapa, pariyāyo…pe… yathā kathaṃ viya, rājaññā”ti? “Idhāhaṃ, bho kassapa, passāmi samaṇabrāhmaṇe sīlavante kalyāṇadhamme jīvitukāme amaritukāme sukhakāme dukkhapaṭikūle. Tassa mayhaṃ, bho kassapa, evaṃ hoti – sace kho ime bhonto samaṇabrāhmaṇā sīlavanto kalyāṇadhammā evaṃ jāneyyuṃ – ‘ito no matānaṃ seyyo bhavissatī’ti. Idānime bhonto samaṇabrāhmaṇā sīlavanto kalyāṇadhammā visaṃ vā khādeyyuṃ, satthaṃ vā āhareyyuṃ, ubbandhitvā vā kālaṅkareyyuṃ, papāte vā papateyyuṃ. Yasmā ca kho ime bhonto samaṇabrāhmaṇā sīlavanto kalyāṇadhammā na evaṃ jānanti – ‘ito no matānaṃ seyyo bhavissatī’ti, tasmā ime bhonto samaṇabrāhmaṇā sīlavanto kalyāṇadhammā jīvitukāmā amaritukāmā sukhakāmā dukkhapaṭikūlā attānaṃ na mārenti [( ) natthi (syā. pī.)]. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṃ hoti – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.

Gabbhinīupamā

420. “Tena hi, rājañña, upamaṃ te karissāmi. Upamāya midhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Bhūtapubbaṃ, rājañña, aññatarassa brāhmaṇassa dve pajāpatiyo ahesuṃ. Ekissā putto ahosi dasavassuddesiko vā dvādasavassuddesiko vā, ekā gabbhinī upavijaññā. Atha kho so brāhmaṇo kālamakāsi. Atha kho so māṇavako mātusapattiṃ [mātusapatiṃ (syā.)] etadavoca – ‘yamidaṃ, bhoti, dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā, sabbaṃ taṃ mayhaṃ; natthi tuyhettha kiñci. Pitu me [pitu me santako (syā.)] bhoti, dāyajjaṃ niyyādehī’ti [nīyyātehīti (sī. pī.)]. Evaṃ vutte sā brāhmaṇī taṃ māṇavakaṃ etadavoca – ‘āgamehi tāva, tāta, yāva vijāyāmi. Sace kumārako bhavissati, tassapi ekadeso bhavissati; sace kumārikā bhavissati, sāpi te opabhoggā [upabhoggā (syā.)] bhavissatī’ti. Dutiyampi kho so māṇavako mātusapattiṃ etadavoca – ‘yamidaṃ, bhoti, dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā, sabbaṃ taṃ mayhaṃ; natthi tuyhettha kiñci. Pitu me, bhoti, dāyajjaṃ niyyādehī’ti. Dutiyampi kho sā brāhmaṇī taṃ māṇavakaṃ etadavoca – ‘āgamehi tāva, tāta, yāva vijāyāmi. Sace kumārako bhavissati, tassapi ekadeso bhavissati; sace kumārikā bhavissati sāpi te opabhoggā [upabhoggā (syā.)] bhavissatī’ti. Tatiyampi kho so māṇavako mātusapattiṃ etadavoca – ‘yamidaṃ, bhoti, dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā, sabbaṃ taṃ mayhaṃ; natthi tuyhettha kiñci. Pitu me, bhoti, dāyajjaṃ niyyādehī’ti.

“Atha kho sā brāhmaṇī satthaṃ gahetvā ovarakaṃ pavisitvā udaraṃ opādesi [uppātesi (syā.)] – ‘yāva vijāyāmi yadi vā kumārako yadi vā kumārikā’ti. Sā attānaṃ ceva jīvitañca gabbhañca sāpateyyañca vināsesi. Yathā taṃ bālā𩼧ā anayabyasanaṃ āpannā ayoniso dāyajjaṃ gavesantī, evameva kho tvaṃ, rājañña, bālo abyatto anayabyasanaṃ āpajjissasi ayoniso paralokaṃ gavesanto; seyyathāpi sā brāhmaṇī bālāGTUIKitā anayabyasanaṃ āpannā ayoniso dāyajjaṃ gavesantī. Na kho, rājañña, samaṇabrāhmaṇā sīlavanto kalyāṇadhammā apakkaṃ paripācenti; api ca paripākaṃ āgamenti. Paṇḍitānaṃ attho hi, rājañña, samaṇabrāhmaṇānaṃ sīlavantānaṃ kalyāṇadhammānaṃ jīvitena. Yathā yathā kho, rājañña, samaṇabrāhmaṇā sīlavanto kalyāṇadhammā ciraṃ dīghamaddhānaṃ tiṭṭhanti, tathā tathā bahuṃ puññaṃ pasavanti, bahujanahitāya ca paṭipajjanti bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. Imināpi kho te, rājañña, pariyāyena evaṃ hotu – ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.

421. “Kiñcāpi bhavaṃ kassapo evamāha, atha kho evaṃ me ettha hoti – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti. “Atthi pana, rājañña, pariyāyo…pe… atthi, bho kassapa, pariyāyo…pe… yathā kathaṃ viya, rājaññā”ti? “Idha me, bho kassapa, purisā coraṃ āgucāriṃ gahetvā dassenti – ‘ayaṃ te, bhante, coro āgucārī; imassa yaṃ icchasi, taṃ daṇḍaṃ paṇehī’ti. Tyāhaṃ evaṃ vadāmi – ‘tena hi, bho, imaṃ purisaṃ jīvantaṃyeva kumbhiyā pakkhipitvā mukhaṃ pidahitvā allena cammena onandhitvā allāya mattikāya bahalāvalepanaṃ [bahalavilepanaṃ (syā. ka.)] karitvā uddhanaṃ āropetvā aggiṃ dethā’ti. Te me ‘sādhū’ti paṭissutvā taṃ purisaṃ jīvantaṃyeva kumbhiyā pakkhipitvā mukhaṃ pidahitvā allena cammena onandhitvā allāya mattikāya bahalāvalepanaṃ karitvā uddhanaṃ āropetvā aggiṃ denti. Yadā mayaṃ jānāma ‘kālaṅkato so puriso’ti, atha naṃ kumbhiṃ oropetvā ubbhinditvā mukhaṃ vivaritvā saṇikaṃ nillokema [vilokema (syā.)] – ‘appeva nāmassa jīvaṃ nikkhamantaṃ passeyyāmā’ti. Nevassa mayaṃ jīvaṃ nikkhamantaṃ passāma. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṃ hoti – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.

Supinakaupamā

422. “Tena hi, rājañña, taññevettha paṭipucchissāmi, yathā te khameyya, tathā naṃ byākareyyāsi. Abhijānāsi no tvaṃ, rājañña, divā seyyaṃ upagato supinakaṃ passitā ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyakan”ti? “Abhijānāmahaṃ, bho kassapa, divāseyyaṃ upagato supinakaṃ passitā ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇīrāmaṇeyyakan”ti. “Rakkhanti taṃ tamhi samaye khujjāpi vāmanakāpi velāsikāpi [celāvikāpi (syā.), keḷāyikāpi (sī.)] komārikāpī”ti? “Evaṃ, bho kassapa, rakkhanti maṃ tamhi samaye khujjāpi vāmanakāpi velāsikāpi [celāvikāpi (syā.), keḷāyikāpi (sī.)] komārikāpī”ti. “Api nu tā tuyhaṃ jīvaṃ passanti pavisantaṃ vā nikkhamantaṃ vā”ti? “No hidaṃ, bho kassapa”. “Tā hi nāma, rājañña, tuyhaṃ jīvantassa jīvantiyo jīvaṃ na passissanti pavisantaṃ vā nikkhamantaṃ vā. Kiṃ pana tvaṃ kālaṅkatassa jīvaṃ passissasi pavisantaṃ vā nikkhamantaṃ vā. Imināpi kho te, rājañña, pariyāyena evaṃ hotu – “itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.

423. “Kiñcāpi bhavaṃ kassapo evamāha, atha kho evaṃ me ettha hoti – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti. “Atthi pana, rājañña, pariyāyo…pe… “atthi, bho kassapa, pariyāyo…pe… yathā kathaṃ viya rājaññā”ti? “Idha me, bho kassapa, purisā coraṃ āgucāriṃ gahetvā dassenti – ‘ayaṃ te, bhante, coro āgucārī; imassa yaṃ icchasi, taṃ daṇḍaṃ paṇehī’ti. Tyāhaṃ evaṃ vadāmi – ‘tena hi, bho, imaṃ purisaṃ jīvantaṃyeva tulāya tuletvā jiyāya anassāsakaṃ māretvā punadeva tulāya tulethā’ti. Te me ‘sādhū’ti paṭissutvā taṃ purisaṃ jīvantaṃyeva tulāya tuletvā jiyāya anassāsakaṃ māretvā punadeva tulāya tulenti. Yadā so jīvati, tadā lahutaro ca hoti mudutaro ca kammaññataro ca. Yadā pana so kālaṅkato hoti tadā garutaro ca hoti patthinnataro ca akammaññataro ca. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṃ hoti – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.

Santattaayoguḷaupamā

424. “Tena hi, rājañña, upamaṃ te karissāmi. Upamāya midhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Seyyathāpi, rājañña, puriso divasaṃ santattaṃ ayoguḷaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ tulāya tuleyya. Tamenaṃ aparena samayena sītaṃ nibbutaṃ tulāya tuleyya. Kadā nu kho so ayoguḷo lahutaro vā hoti mudutaro vā kammaññataro vā, yadā vā āditto sampajjalito sajotibhūto, yadā vā sīto nibbuto”ti? “Yadā so, bho kassapa, ayoguḷo tejosahagato ca hoti vāyosahagato ca āditto sampajjalito sajotibhūto, tadā lahutaro ca hoti mudutaro ca kammaññataro ca. Yadā pana so ayoguḷo neva tejosahagato hoti na vāyosahagato sīto nibbuto, tadā garutaro ca hoti patthinnataro ca akammaññataro cā”ti. “Evameva kho, rājañña, yadāyaṃ kāyo āyusahagato ca hoti usmāsahagato ca viññāṇasahagato ca, tadā lahutaro ca hoti mudutaro ca kammaññataro ca. Yadā panāyaṃ kāyo neva āyusahagato hoti na usmāsahagato na viññāṇasahagato tadā garutaro ca hoti patthinnataro ca akammaññataro ca. Imināpi kho te, rājañña, pariyāyena evaṃ hotu – ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.

425. “Kiñcāpi bhavaṃ kassapo evamāha, atha kho evaṃ me ettha hoti – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti. “Atthi pana, rājañña, pariyāyo…pe… atthi, bho kassapa, pariyāyo…pe… yathā kathaṃ viya rājaññā”ti? “Idha me, bho kassapa, purisā coraṃ āgucāriṃ gahetvā dassenti – ‘ayaṃ te, bhante, coro āgucārī; imassa yaṃ icchasi, taṃ daṇḍaṃ paṇehī’ti. Tyāhaṃ evaṃ vadāmi – ‘tena hi, bho, imaṃ purisaṃ anupahacca chaviñca cammañca maṃsañca nhāruñca aṭṭhiñca aṭṭhimiñjañca jīvitā voropetha, appeva nāmassa jīvaṃ nikkhamantaṃ passeyyāmā’ti. Te me ‘sādhū’ti paṭissutvā taṃ purisaṃ anupahacca chaviñca…pe… jīvitā voropenti. Yadā so āmato hoti, tyāhaṃ evaṃ vadāmi – ‘tena hi, bho, imaṃ purisaṃ uttānaṃ nipātetha, appeva nāmassa jīvaṃ nikkhamantaṃ passeyyāmā’ti. Te taṃ purisaṃ uttānaṃ nipātenti. Nevassa mayaṃ jīvaṃ nikkhamantaṃ passāma. Tyāhaṃ evaṃ vadāmi – ‘tena hi, bho, imaṃ purisaṃ avakujjaṃ nipātetha… passena nipātetha… dutiyena passena nipātetha… uddhaṃ ṭhapetha… omuddhakaṃ ṭhapetha… pāṇinā ākoṭetha… leḍḍunā ākoṭetha… daṇḍena ākoṭetha… satthena ākoṭetha… odhunātha sandhunātha niddhunātha, appeva nāmassa jīvaṃ nikkhamantaṃ passeyyāmā’ti. Te taṃ purisaṃ odhunanti sandhunanti niddhunanti. Nevassa mayaṃ jīvaṃ nikkhamantaṃ passāma. Tassa tadeva cakkhu hoti te rūpā, tañcāyatanaṃ nappaṭisaṃvedeti. Tadeva sotaṃ hoti te saddā, tañcāyatanaṃ nappaṭisaṃvedeti. Tadeva ghānaṃ hoti te gandhā, tañcāyatanaṃ nappaṭisaṃvedeti. Sāva jivhā hoti te rasā, tañcāyatanaṃ nappaṭisaṃvedeti. Sveva kāyo hoti te phoṭṭhabbā, tañcāyatanaṃ nappaṭisaṃvedeti. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṃ hoti – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.

Saṅkhadhamaupamā

426. “Tena hi, rājañña, upamaṃ te karissāmi. Upamāya midhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Bhūtapubbaṃ, rājañña, aññataro saṅkhadhamo saṅkhaṃ ādāya paccantimaṃ janapadaṃ agamāsi. So yena aññataro gāmo tenupasaṅkami; upasaṅkamitvā majjhe gāmassa ṭhito tikkhattuṃ saṅkhaṃ upalāpetvā saṅkhaṃ bhūmiyaṃ nikkhipitvā ekamantaṃ nisīdi. Atha kho, rājañña, tesaṃ paccantajanapadānaṃ [paccantajānaṃ (sī.)] manussānaṃ etadahosi – ‘ambho kassa nu kho [etadahosi “kissa dukho (pī.)] eso saddo evaṃrajanīyo evaṃkamanīyo evaṃmadanīyo evaṃbandhanīyo evaṃmucchanīyo’ti. Sannipatitvā taṃ saṅkhadhamaṃ etadavocuṃ – ‘ambho, kassa nu kho eso saddo evaṃrajanīyo evaṃkamanīyo evaṃmadanīyo evaṃbandhanīyo evaṃmucchanīyo’ti. ‘Eso kho, bho, saṅkho nāma yasseso saddo evaṃrajanīyo evaṃkamanīyo evaṃmadanīyo evaṃbandhanīyo evaṃmucchanīyo’ti. Te taṃ saṅkhaṃ uttānaṃ nipātesuṃ – ‘vadehi, bho saṅkha, vadehi, bho saṅkhā’ti. Neva so saṅkho saddamakāsi. Te taṃ saṅkhaṃ avakujjaṃ nipātesuṃ, passena nipātesuṃ, dutiyena passena nipātesuṃ, uddhaṃ ṭhapesuṃ, omuddhakaṃ ṭhapesuṃ, pāṇinā ākoṭesuṃ, leḍḍunā ākoṭesuṃ, daṇḍena ākoṭesuṃ, satthena ākoṭesuṃ, odhuniṃsu sandhuniṃsu niddhuniṃsu – ‘vadehi, bho saṅkha, vadehi, bho saṅkhā’ti. Neva so saṅkho saddamakāsi.

“Atha kho, rājañña, tassa saṅkhadhamassa etadahosi – ‘yāva bālā ime paccantajanapadāmanussā, kathañhi nāma ayoniso saṅkhasaddaṃ gavesissantī’ti. Tesaṃ pekkhamānānaṃ saṅkhaṃ gahetvā tikkhattuṃ saṅkhaṃ upalāpetvā saṅkhaṃ ādāya pakkāmi. Atha kho, rājañña, tesaṃ paccantajanapadānaṃ manussānaṃ etadahosi – ‘yadā kira, bho, ayaṃ saṅkho nāma purisasahagato ca hoti vāyāmasahagato [vāyosahagato (syā.)] ca vāyusahagato ca, tadāyaṃ saṅkho saddaṃ karoti, yadā panāyaṃ saṅkho neva purisasahagato hoti na vāyāmasahagato na vāyusahagato, nāyaṃ saṅkho saddaṃ karotī’ti. Evameva kho, rājañña, yadāyaṃ kāyo āyusahagato ca hoti usmāsahagato ca viññāṇasahagato ca, tadā abhikkamatipi paṭikkamatipi tiṭṭhatipi nisīdatipi seyyampi kappeti, cakkhunāpi rūpaṃ passati, sotenapi saddaṃ suṇāti, ghānenapi gandhaṃ ghāyati, jivhāyapi rasaṃ sāyati, kāyenapi phoṭṭhabbaṃ phusati, manasāpi dhammaṃ vijānāti. Yadā panāyaṃ kāyo neva āyusahagato hoti, na usmāsahagato, na viññāṇasahagato, tadā neva abhikkamati na paṭikkamati na tiṭṭhati na nisīdati na seyyaṃ kappeti, cakkhunāpi rūpaṃ na passati, sotenapi saddaṃ na suṇāti, ghānenapi gandhaṃ na ghāyati, jivhāyapi rasaṃ na sāyati, kāyenapi phoṭṭhabbaṃ na phusati, manasāpi dhammaṃ na vijānāti. Imināpi kho te, rājañña, pariyāyena evaṃ hotu – ‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’ti [vipākoti, paṭhamabhāṇavāraṃ (syā.)].

427. “Kiñcāpi bhavaṃ kassapo evamāha, atha kho evaṃ me ettha hoti – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti. “Atthi pana, rājañña, pariyāyo…pe… atthi, bho kassapa, pariyāyo…pe… yathā kathaṃ viya rājaññā”ti? “Idha me, bho kassapa, purisā coraṃ āgucāriṃ gahetvā dassenti – ‘ayaṃ te, bhante, coro āgucārī, imassa yaṃ icchasi, taṃ daṇḍaṃ paṇehī’ti. Tyāhaṃ evaṃ vadāmi – ‘tena hi, bho, imassa purisassa chaviṃ chindatha, appeva nāmassa jīvaṃ passeyyāmā’ti. Te tassa purisassa chaviṃ chindanti. Nevassa mayaṃ jīvaṃ passāma. Tyāhaṃ evaṃ vadāmi – ‘tena hi, bho, imassa purisassa cammaṃ chindatha, maṃsaṃ chindatha, nhāruṃ chindatha, aṭṭhiṃ chindatha, aṭṭhimiñjaṃ chindatha, appeva nāmassa jīvaṃ passeyyāmā’ti. Te tassa purisassa aṭṭhimiñjaṃ chindanti, nevassa mayaṃ jīvaṃ passeyyāma. Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṃ hoti – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti.

Aggikajaṭilaupamā

428. “Tena hi, rājañña, upamaṃ te karissāmi. Upamāya midhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Bhūtapubbaṃ, rājañña, aññataro aggiko jaṭilo araññāyatane paṇṇakuṭiyā sammati [vasati (sī. pī.)]. Atha kho, rājañña, aññataro janapade sattho [sattho janapadapadesā (sī.), janapado satthavāso (syā.), janapadapadeso (pī.)] vuṭṭhāsi. Atha kho so sattho [satthavāso (syā.)] tassa aggikassa jaṭilassa assamassa sāmantā ekarattiṃ vasitvā pakkāmi. Atha kho, rājañña, tassa aggikassa jaṭilassa etadahosi – ‘yaṃnūnāhaṃ yena so satthavāso tenupasaṅkameyyaṃ, appeva nāmettha kiñci upakaraṇaṃ adhigaccheyyan’ti. Atha kho so aggiko jaṭilo kālasseva vuṭṭhāya yena so satthavāso tenupasaṅkami; upasaṅkamitvā addasa tasmiṃ satthavāse daharaṃ kumāraṃ mandaṃ uttānaseyyakaṃ chaḍḍitaṃ. Disvānassa etadahosi – ‘na kho me taṃ patirūpaṃ yaṃ me pekkhamānassa manussabhūto kālaṅkareyya; yaṃnūnāhaṃ imaṃ dārakaṃ assamaṃ netvā āpādeyyaṃ poseyyaṃ vaḍḍheyyan’ti. Atha kho so aggiko jaṭilo taṃ dārakaṃ assamaṃ netvā āpādesi posesi vaḍḍhesi. Yadā so dārako dasavassuddesiko vā hoti [ahosi (?)] dvādasavassuddesiko vā, atha kho tassa aggikassa jaṭilassa janapade kañcideva karaṇīyaṃ uppajji. Atha kho so aggiko jaṭilo taṃ dārakaṃ etadavoca – ‘icchāmahaṃ, tāta, janapadaṃ [nagaraṃ (ka.)] gantuṃ; aggiṃ, tāta, paricareyyāsi. Mā ca te aggi nibbāyi. Sace ca te aggi nibbāyeyya, ayaṃ vāsī imāni kaṭṭhāni idaṃ araṇisahitaṃ, aggiṃ nibbattetvā aggiṃ paricareyyāsī’ti. Atha kho so aggiko jaṭilo taṃ dārakaṃ evaṃ anusāsitvā janapadaṃ agamāsi. Tassa khiḍḍāpasutassa aggi nibbāyi.

“Atha kho tassa dārakassa etadahosi – ‘pitā kho maṃ evaṃ avaca – “aggiṃ, tāta, paricareyyāsi. Mā ca te aggi nibbāyi. Sace ca te aggi nibbāyeyya, ayaṃ vāsī imāni kaṭṭhāni idaṃ araṇisahitaṃ, aggiṃ nibbattetvā aggiṃ paricareyyāsī”ti. Yaṃnūnāhaṃ aggiṃ nibbattetvā aggiṃ paricareyyan’ti. Atha kho so dārako araṇisahitaṃ vāsiyā tacchi – ‘appeva nāma aggiṃ adhigaccheyyan’ti. Neva so aggiṃ adhigacchi. Araṇisahitaṃ dvidhā phālesi, tidhā phālesi, catudhā phālesi, pañcadhā phālesi, dasadhā phālesi, satadhā [vīsatidhā (syā.)] phālesi, sakalikaṃ sakalikaṃ akāsi, sakalikaṃ sakalikaṃ karitvā udukkhale koṭṭesi, udukkhale koṭṭetvā mahāvāte opuni [ophuni (syā. ka.)] – ‘appeva nāma aggiṃ adhigaccheyyan’ti. Neva so aggiṃ adhigacchi.

“Atha kho so aggiko jaṭilo janapade taṃ karaṇīyaṃ tīretvā yena sako assamo tenupasaṅkami; upasaṅkamitvā taṃ dārakaṃ etadavoca – ‘kacci te, tāta, aggi na nibbuto’ti? ‘Idha me, tāta, khiḍḍāpasutassa aggi nibbāyi. Tassa me etadahosi – “pitā kho maṃ evaṃ avaca aggiṃ, tāta, paricareyyāsi. Mā ca te, tāta, aggi nibbāyi. Sace ca te aggi nibbāyeyya, ayaṃ vāsī imāni kaṭṭhāni idaṃ araṇisahitaṃ, aggiṃ nibbattetvā aggiṃ paricareyyāsīti. Yaṃnūnāhaṃ aggiṃ nibbattetvā aggiṃ paricareyyan”ti. Atha khvāhaṃ, tāta, araṇisahitaṃ vāsiyā tacchiṃ – “appeva nāma aggiṃ adhigaccheyyan”ti. Nevāhaṃ aggiṃ adhigacchiṃ. Araṇisahitaṃ dvidhā phālesiṃ, tidhā phālesiṃ, catudhā phālesiṃ, pañcadhā phālesiṃ, dasadhā phālesiṃ, satadhā phālesiṃ, sakalikaṃ sakalikaṃ akāsiṃ, sakalikaṃ sakalikaṃ karitvā udukkhale koṭṭesiṃ, udukkhale koṭṭetvā mahāvāte opuniṃ – “appeva nāma aggiṃ adhigaccheyyan”ti. Nevāhaṃ aggiṃ adhigacchin’”ti. Atha kho tassa aggikassa jaṭilassa etadahosi – ‘yāva bālo ayaṃ dārako abyatto, kathañhi nāma ayoniso aggiṃ gavesissatī’ti. Tassa pekkhamānassa araṇisahitaṃ gahetvā aggiṃ nibbattetvā taṃ dārakaṃ etadavoca – ‘evaṃ kho, tāta, aggi nibbattetabbo. Na tveva yathā tvaṃ bālo abyatto ayoniso aggiṃ gavesī’ti. Evameva kho tvaṃ, rājañña, bālo abyatto ayoniso paralokaṃ gavesissasi. Paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ, paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ, mā te ahosi dīgharattaṃ ahitāya dukkhāyā”ti.

429. “Kiñcāpi bhavaṃ kassapo evamāha, atha kho nevāhaṃ sakkomi idaṃ pāpakaṃ diṭṭhigataṃ paṭinissajjituṃ. Rājāpi maṃ pasenadi kosalo jānāti tirorājānopi – ‘pāyāsi rājañño evaṃvādī evaṃdiṭṭhī – “itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko”ti. Sacāhaṃ, bho kassapa, idaṃ pāpakaṃ diṭṭhigataṃ paṭinissajjissāmi, bhavissanti me vattāro – ‘yāva bālo pāyāsi rājañño abyatto duggahitagāhī’ti. Kopenapi naṃ harissāmi, makkhenapi naṃ harissāmi, palāsenapi naṃ harissāmī”ti.

Dve satthavāhaupamā

430. “Tena hi, rājañña, upamaṃ te karissāmi. Upamāya midhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Bhūtapubbaṃ, rājañña, mahāsakaṭasattho sakaṭasahassaṃ puratthimā janapadā pacchimaṃ janapadaṃ agamāsi. So yena yena gacchi, khippaṃyeva pariyādiyati tiṇakaṭṭhodakaṃ haritakapaṇṇaṃ. Tasmiṃ kho pana satthe dve satthavāhā ahesuṃ eko pañcannaṃ sakaṭasatānaṃ, eko pañcannaṃ sakaṭasatānaṃ. Atha kho tesaṃ satthavāhānaṃ etadahosi – ‘ayaṃ kho mahāsakaṭasattho sakaṭasahassaṃ; te mayaṃ yena yena gacchāma, khippameva pariyādiyati tiṇakaṭṭhodakaṃ haritakapaṇṇaṃ. Yaṃnūna mayaṃ imaṃ satthaṃ dvidhā vibhajeyyāma – ekato pañca sakaṭasatāni ekato pañca sakaṭasatānī’ti. Te taṃ satthaṃ dvidhā vibhajiṃsu [vibhajesuṃ (ka.)] ekato pañca sakaṭasatāni, ekato pañca sakaṭasatāni. Eko satthavāho bahuṃ tiṇañca kaṭṭhañca udakañca āropetvā satthaṃ payāpesi [pāyāpesi (sī. pī.)]. Dvīhatīhapayāto kho pana so sattho addasa purisaṃ kāḷaṃ lohitakkhaṃ [lohitakkhiṃ (syā.)] sannaddhakalāpaṃ [āsannaddhakalāpaṃ (syā.)] kumudamāliṃ allavatthaṃ allakesaṃ kaddamamakkhitehi cakkehi bhadrena rathena paṭipathaṃ āgacchantaṃ’, disvā etadavoca – ‘kuto, bho, āgacchasī’ti? ‘Amukamhā janapadā’ti. ‘Kuhiṃ gamissasī’ti? ‘Amukaṃ nāma janapadan’ti. ‘Kacci, bho, purato kantāre mahāmegho abhippavuṭṭho’ti? ‘Evaṃ, bho, purato kantāre mahāmegho abhippavuṭṭho, āsittodakāni vaṭumāni, bahu tiṇañca kaṭṭhañca udakañca. Chaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi sīghaṃ sīghaṃ gacchatha, mā yoggāni kilamitthā’ti.

“Atha kho so satthavāho satthike āmantesi – ‘ayaṃ, bho, puriso evamāha – “purato kantāre mahāmegho abhippavuṭṭho, āsittodakāni vaṭumāni, bahu tiṇañca kaṭṭhañca udakañca. Chaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi sīghaṃ sīghaṃ gacchatha, mā yoggāni kilamitthā”ti. Chaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi satthaṃ payāpethā’ti. ‘Evaṃ, bho’ti kho te satthikā tassa satthavāhassa paṭissutvā chaḍḍetvā purāṇāni tiṇāni kaṭṭhāni udakāni lahubhārehi sakaṭehi satthaṃ payāpesuṃ. Te paṭhamepi satthavāse na addasaṃsu tiṇaṃ vā kaṭṭhaṃ vā udakaṃ vā. Dutiyepi satthavāse… tatiyepi satthavāse… catutthepi satthavāse… pañcamepi satthavāse… chaṭṭhepi satthavāse… sattamepi satthavāse na addasaṃsu tiṇaṃ vā kaṭṭhaṃ vā udakaṃ vā. Sabbeva anayabyasanaṃ āpajjiṃsu. Ye ca tasmiṃ satthe ahesuṃ manussā vā pasū vā, sabbe so yakkho amanusso bhakkhesi. Aṭṭhikāneva sesāni.

“Yadā aññāsi dutiyo satthavāho – ‘bahunikkhanto kho, bho, dāni so sattho’ti bahuṃ tiṇañca kaṭṭhañca udakañca āropetvā satthaṃ payāpesi. Dvīhatīhapayāto kho pana so sattho addasa purisaṃ kāḷaṃ lohitakkhaṃ sannaddhakalāpaṃ kumudamāliṃ allavatthaṃ allakesaṃ kaddamamakkhitehi cakkehi bhadrena rathena paṭipathaṃ āgacchantaṃ, disvā etadavoca – ‘kuto, bho, āgacchasī’ti? ‘Amukamhā janapadā’ti. ‘Kuhiṃ gamissasī’ti? ‘Amukaṃ nāma janapadan’ti. ‘Kacci, bho, purato kantāre mahāmegho abhippavuṭṭho’ti? ‘Evaṃ, bho, purato kantāre mahāmegho abhippavuṭṭho. Āsittodakāni vaṭumāni, bahu tiṇañca kaṭṭhañca udakañca. Chaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi sīghaṃ sīghaṃ gacchatha, mā yoggāni kilamitthā’ti.

“Atha kho so satthavāho satthike āmantesi – ‘ayaṃ, bho, “puriso evamāha – purato kantāre mahāmegho abhippavuṭṭho, āsittodakāni vaṭumāni, bahu tiṇañca kaṭṭhañca udakañca. Chaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi sīghaṃ sīghaṃ gacchatha; mā yoggāni kilamitthā”ti. Ayaṃ bho puriso neva amhākaṃ mitto, na ñātisālohito, kathaṃ mayaṃ imassa saddhāya gamissāma. Na vo chaḍḍetabbāni purāṇāni tiṇāni kaṭṭhāni udakāni, yathābhatena bhaṇḍena satthaṃ payāpetha. Na no purāṇaṃ chaḍḍessāmā’ti. ‘Evaṃ, bho’ti kho te satthikā tassa satthavāhassa paṭissutvā yathābhatena bhaṇḍena satthaṃ payāpesuṃ. Te paṭhamepi satthavāse na addasaṃsu tiṇaṃ vā kaṭṭhaṃ vā udakaṃ vā. Dutiyepi satthavāse… tatiyepi satthavāse… catutthepi satthavāse… pañcamepi satthavāse… chaṭṭhepi satthavāse… sattamepi satthavāse na addasaṃsu tiṇaṃ vā kaṭṭhaṃ vā udakaṃ vā. Tañca satthaṃ addasaṃsu anayabyasanaṃ āpannaṃ. Ye ca tasmiṃ satthepi ahesuṃ manussā vā pasū vā, tesañca aṭṭhikāneva addasaṃsu tena yakkhena amanussena bhakkhitānaṃ.

“Atha kho so satthavāho satthike āmantesi – ‘ayaṃ kho, bho, sattho anayabyasanaṃ āpanno, yathā taṃ tena bālena satthavāhena pariṇāyakena. Tena hi, bho, yānamhākaṃ satthe appasārāni paṇiyāni, tāni chaḍḍetvā, yāni imasmiṃ satthe mahāsārāni paṇiyāni, tāni ādiyathā’ti. ‘Evaṃ, bho’ti kho te satthikā tassa satthavāhassa paṭissutvā yāni sakasmiṃ satthe appasārāni paṇiyāni, tāni chaḍḍetvā yāni tasmiṃ satthe mahāsārāni paṇiyāni, tāni ādiyitvā sotthinā taṃ kantāraṃ nitthariṃsu, yathā taṃ paṇḍitena satthavāhena pariṇāyakena. Evameva kho tvaṃ, rājañña, bālo abyatto anayabyasanaṃ āpajjissasi ayoniso paralokaṃ gavesanto seyyathāpi so purimo satthavāho. Yepi tava [te (ka.)] sotabbaṃ saddhātabbaṃ [saddahātabbaṃ (pī. ka.)] maññissanti, tepi anayabyasanaṃ āpajjissanti, seyyathāpi te satthikā. Paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ; paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ. Mā te ahosi dīgharattaṃ ahitāya dukkhāyā”ti.

431. “Kiñcāpi bhavaṃ kassapo evamāha, atha kho nevāhaṃ sakkomi idaṃ pāpakaṃ diṭṭhigataṃ paṭinissajjituṃ. Rājāpi maṃ pasenadi kosalo jānāti tirorājānopi – ‘pāyāsi rājañño evaṃvādī evaṃdiṭṭhī – “itipi natthi paro loko…pe… vipāko’”ti. Sacāhaṃ, bho kassapa, idaṃ pāpakaṃ diṭṭhigataṃ paṭinissajjissāmi, bhavissanti me vattāro – ‘yāva bālo pāyāsi rājañño, abyatto duggahitagāhī’ti. Kopenapi naṃ harissāmi, makkhenapi naṃ harissāmi, palāsenapi naṃ harissāmī”ti.

Gūthabhārikaupamā

432. “Tena hi, rājañña, upamaṃ te karissāmi. Upamāya midhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Bhūtapubbaṃ, rājañña, aññataro sūkaraposako puriso sakamhā gāmā aññaṃ gāmaṃ agamāsi. Tattha addasa pahūtaṃ sukkhagūthaṃ chaḍḍitaṃ. Disvānassa etadahosi – ‘ayaṃ kho pahuto sukkhagūtho chaḍḍito, mama ca sūkarabhattaṃ [sūkarānaṃ bhakkho (syā.)]; yaṃnūnāhaṃ ito sukkhagūthaṃ hareyyan’ti. So uttarāsaṅgaṃ pattharitvā pahūtaṃ sukkhagūthaṃ ākiritvā bhaṇḍikaṃ bandhitvā sīse ubbāhetvā [uccāropetvā (ka. sī. ka.)] agamāsi. Tassa antarāmagge mahāakālamegho pāvassi. So uggharantaṃ paggharantaṃ yāva agganakhā gūthena makkhito gūthabhāraṃ ādāya agamāsi. Tamenaṃ manussā disvā evamāhaṃsu – ‘kacci no tvaṃ, bhaṇe, ummatto, kacci viceto, kathañhi nāma uggharantaṃ paggharantaṃ yāva agganakhā gūthena makkhito gūthabhāraṃ harissasī’ti. ‘Tumhe khvettha, bhaṇe, ummattā, tumhe vicetā, tathā hi pana me sūkarabhattan’ti. Evameva kho tvaṃ, rājañña, gūthabhārikūpamo [gūthahārikūpamo (sī. pī.)] maññe paṭibhāsi. Paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ. Paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ. Mā te ahosi dīgharattaṃ ahitāya dukkhāyā”ti.

433. “Kiñcāpi bhavaṃ kassapo evamāha, atha kho nevāhaṃ sakkomi idaṃ pāpakaṃ diṭṭhigataṃ paṭinissajjituṃ. Rājāpi maṃ pasenadi kosalo jānāti tirorājānopi – ‘pāyāsi rājañño evaṃvādī evaṃdiṭṭhī – “itipi natthi paro loko…pe… vipāko”ti. Sacāhaṃ, bho kassapa, idaṃ pāpakaṃ diṭṭhigataṃ paṭinissajjissāmi, bhavissanti me vattāro – ‘yāva bālo pāyāsi rājañño abyatto duggahitagāhī’ti. Kopenapi naṃ harissāmi, makkhenapi naṃ harissāmi, palāsenapi naṃ harissāmī”ti.

Akkhadhuttakaupamā

434. “Tena hi, rājañña, upamaṃ te karissāmi, upamāya midhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Bhūtapubbaṃ, rājañña, dve akkhadhuttā akkhehi dibbiṃsu. Eko akkhadhutto āgatāgataṃ kaliṃ gilati. Addasā kho dutiyo akkhadhutto taṃ akkhadhuttaṃ āgatāgataṃ kaliṃ gilantaṃ, disvā taṃ akkhadhuttaṃ etadavoca – ‘tvaṃ kho, samma, ekantikena jināsi, dehi me, samma, akkhe pajohissāmī’ti. ‘Evaṃ sammā’ti kho so akkhadhutto tassa akkhadhuttassa akkhe pādāsi. Atha kho so akkhadhutto akkhe visena paribhāvetvā taṃ akkhadhuttaṃ etadavoca – ‘ehi kho, samma, akkhehi dibbissāmā’ti. ‘Evaṃ sammā’ti kho so akkhadhutto tassa akkhadhuttassa paccassosi. Dutiyampi kho te akkhadhuttā akkhehi dibbiṃsu. Dutiyampi kho so akkhadhutto āgatāgataṃ kaliṃ gilati. Addasā kho dutiyo akkhadhutto taṃ akkhadhuttaṃ dutiyampi āgatāgataṃ kaliṃ gilantaṃ, disvā taṃ akkhadhuttaṃ etadavoca –

“Littaṃ paramena tejasā, gilamakkhaṃ puriso na bujjhati;

Gila re gila pāpadhuttaka [gili re pāpadhuttaka (ka.)], pacchā te kaṭukaṃ bhavissatīti.

“Evameva kho tvaṃ, rājañña, akkhadhuttakūpamo maññe paṭibhāsi. Paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ; paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ. Mā te ahosi dīgharattaṃ ahitāya dukkhāyā”ti.

435. “Kiñcāpi bhavaṃ kassapo evamāha, atha kho nevāhaṃ sakkomi idaṃ pāpakaṃ diṭṭhigataṃ paṭinissajjituṃ. Rājāpi maṃ pasenadi kosalo jānāti tirorājānopi – ‘pāyāsi rājañño evaṃvādī evaṃdiṭṭhī – “itipi natthi paro loko…pe… vipāko”ti. Sacāhaṃ, bho kassapa, idaṃ pāpakaṃ diṭṭhigataṃ paṭinissajjissāmi, bhavissanti me vattāro – ‘yāva bālo pāyāsi rājañño abyatto duggahitagāhī’ti. Kopenapi naṃ harissāmi, makkhenapi naṃ harissāmi, palāsenapi naṃ harissāmī”ti.

Sāṇabhārikaupamā

436. “Tena hi, rājañña, upamaṃ te karissāmi, upamāya midhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Bhūtapubbaṃ, rājañña, aññataro janapado vuṭṭhāsi. Atha kho sahāyako sahāyakaṃ āmantesi – ‘āyāma, samma, yena so janapado tenupasaṅkamissāma, appeva nāmettha kiñci dhanaṃ adhigaccheyyāmā’ti. ‘Evaṃ sammā’ti kho sahāyako sahāyakassa paccassosi. Te yena so janapado, yena aññataraṃ gāmapaṭṭaṃ [gāmapajjaṃ (syā.), gāmapattaṃ (sī.)] tenupasaṅkamiṃsu, tattha addasaṃsu pahūtaṃ sāṇaṃ chaḍḍitaṃ, disvā sahāyako sahāyakaṃ āmantesi – ‘idaṃ kho, samma, pahūtaṃ sāṇaṃ chaḍḍitaṃ, tena hi, samma, tvañca sāṇabhāraṃ bandha, ahañca sāṇabhāraṃ bandhissāmi, ubho sāṇabhāraṃ ādāya gamissāmā’ti. ‘Evaṃ sammā’ti kho sahāyako sahāyakassa paṭissutvā sāṇabhāraṃ bandhitvā te ubho sāṇabhāraṃ ādāya yena aññataraṃ gāmapaṭṭaṃ tenupasaṅkamiṃsu. Tattha addasaṃsu pahūtaṃ sāṇasuttaṃ chaḍḍitaṃ, disvā sahāyako sahāyakaṃ āmantesi – ‘yassa kho, samma, atthāya iccheyyāma sāṇaṃ, idaṃ pahūtaṃ sāṇasuttaṃ chaḍḍitaṃ. Tena hi, samma, tvañca sāṇabhāraṃ chaḍḍehi, ahañca sāṇabhāraṃ chaḍḍessāmi, ubho sāṇasuttabhāraṃ ādāya gamissāmā’ti. ‘Ayaṃ kho me, samma, sāṇabhāro dūrābhato ca susannaddho ca, alaṃ me tvaṃ pajānāhī’ti. Atha kho so sahāyako sāṇabhāraṃ chaḍḍetvā sāṇasuttabhāraṃ ādiyi.

“Te yena aññataraṃ gāmapaṭṭaṃ tenupasaṅkamiṃsu. Tattha addasaṃsu pahūtā sāṇiyo chaḍḍitā, disvā sahāyako sahāyakaṃ āmantesi – ‘yassa kho, samma, atthāya iccheyyāma sāṇaṃ vā sāṇasuttaṃ vā, imā pahūtā sāṇiyo chaḍḍitā. Tena hi, samma, tvañca sāṇabhāraṃ chaḍḍehi, ahañca sāṇasuttabhāraṃ chaḍḍessāmi, ubho sāṇibhāraṃ ādāya gamissāmā’ti. ‘Ayaṃ kho me, samma, sāṇabhāro dūrābhato ca susannaddho ca, alaṃ me, tvaṃ pajānāhī’ti. Atha kho so sahāyako sāṇasuttabhāraṃ chaḍḍetvā sāṇibhāraṃ ādiyi.

“Te yena aññataraṃ gāmapaṭṭaṃ tenupasaṅkamiṃsu. Tattha addasaṃsu pahūtaṃ khomaṃ chaḍḍitaṃ, disvā…pe… pahūtaṃ khomasuttaṃ chaḍḍitaṃ, disvā… pahūtaṃ khomadussaṃ chaḍḍitaṃ, disvā… pahūtaṃ kappāsaṃ chaḍḍitaṃ, disvā… pahūtaṃ kappāsikasuttaṃ chaḍḍitaṃ, disvā… pahūtaṃ kappāsikadussaṃ chaḍḍitaṃ, disvā… pahūtaṃ ayaṃ [ayasaṃ (syā.)] chaḍḍitaṃ, disvā… pahūtaṃ lohaṃ chaḍḍitaṃ, disvā… pahūtaṃ tipuṃ chaḍḍitaṃ, disvā… pahūtaṃ sīsaṃ chaḍḍitaṃ, disvā… pahūtaṃ sajjhaṃ [sajjhuṃ (sī. syā. pī.)] chaḍḍitaṃ, disvā… pahūtaṃ suvaṇṇaṃ chaḍḍitaṃ, disvā sahāyako sahāyakaṃ āmantesi – ‘yassa kho, samma, atthāya iccheyyāma sāṇaṃ vā sāṇasuttaṃ vā sāṇiyo vā khomaṃ vā khomasuttaṃ vā khomadussaṃ vā kappāsaṃ vā kappāsikasuttaṃ vā kappāsikadussaṃ vā ayaṃ vā lohaṃ vā tipuṃ vā sīsaṃ vā sajjhaṃ vā, idaṃ pahūtaṃ suvaṇṇaṃ chaḍḍitaṃ. Tena hi, samma, tvañca sāṇabhāraṃ chaḍḍehi, ahañca sajjhabhāraṃ [sajjhubhāraṃ (sī. syā. pī.)] chaḍḍessāmi, ubho suvaṇṇabhāraṃ ādāya gamissāmā’ti. ‘Ayaṃ kho me, samma, sāṇabhāro dūrābhato ca susannaddho ca, alaṃ me tvaṃ pajānāhī’ti. Atha kho so sahāyako sajjhabhāraṃ chaḍḍetvā suvaṇṇabhāraṃ ādiyi.

“Te yena sako gāmo tenupasaṅkamiṃsu. Tattha yo so sahāyako sāṇabhāraṃ ādāya agamāsi, tassa neva mātāpitaro abhinandiṃsu, na puttadārā abhinandiṃsu, na mittāmaccā abhinandiṃsu, na ca tatonidānaṃ sukhaṃ somanassaṃ adhigacchi. Yo pana so sahāyako suvaṇṇabhāraṃ ādāya agamāsi, tassa mātāpitaropi abhinandiṃsu, puttadārāpi abhinandiṃsu, mittāmaccāpi abhinandiṃsu, tatonidānañca sukhaṃ somanassaṃ adhigacchi. “Evameva kho tvaṃ, rājañña, sāṇabhārikūpamo maññe paṭibhāsi. Paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ; paṭinissajjetaṃ, rājañña, pāpakaṃ diṭṭhigataṃ. Mā te ahosi dīgharattaṃ ahitāya dukkhāyā”ti.

Saraṇagamanaṃ

437. “Purimeneva ahaṃ opammena bhoto kassapassa attamano abhiraddho. Api cāhaṃ imāni vicitrāni pañhāpaṭibhānāni sotukāmo evāhaṃ bhavantaṃ kassapaṃ paccanīkaṃ kātabbaṃ amaññissaṃ. Abhikkantaṃ, bho kassapa, abhikkantaṃ, bho kassapa. Seyyathāpi, bho kassapa, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti evamevaṃ bhotā kassapena anekapariyāyena dhammo pakāsito. Esāhaṃ, bho kassapa, taṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi, dhammañca, bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ kassapo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ.

“Icchāmi cāhaṃ, bho kassapa, mahāyaññaṃ yajituṃ, anusāsatu maṃ bhavaṃ kassapo, yaṃ mamassa dīgharattaṃ hitāya sukhāyā”ti.

Yaññakathā

438. “Yathārūpe kho, rājañña, yaññe gāvo vā haññanti ajeḷakā vā haññanti, kukkuṭasūkarā vā haññanti, vividhā vā pāṇā saṃghātaṃ āpajjanti, paṭiggāhakā ca honti micchādiṭṭhī micchāsaṅkappā micchāvācā micchākammantā micchāājīvā micchāvāyāmā micchāsatī micchāsamādhī, evarūpo kho, rājañña, yañño na mahapphalo hoti na mahānisaṃso na mahājutiko na mahāvipphāro. Seyyathāpi, rājañña, kassako bījanaṅgalaṃ ādāya vanaṃ paviseyya. So tattha dukkhette dubbhūme avihatakhāṇukaṇṭake bījāni patiṭṭhāpeyya khaṇḍāni pūtīni vātātapahatāni asāradāni asukhasayitāni. Devo ca na kālena kālaṃ sammādhāraṃ anuppaveccheyya. Api nu tāni bījāni vuddhiṃ virūḷhiṃ [viruḷhiṃ (moggalāne)] vepullaṃ āpajjeyyuṃ, kassako vā vipulaṃ phalaṃ adhigaccheyyā”ti? “No hidaṃ [na evaṃ (syā. ka.)] bho kassapa”. “Evameva kho, rājañña, yathārūpe yaññe gāvo vā haññanti, ajeḷakā vā haññanti, kukkuṭasūkarā vā haññanti, vividhā vā pāṇā saṃghātaṃ āpajjanti, paṭiggāhakā ca honti micchādiṭṭhī micchāsaṅkappā micchāvācā micchākammantā micchāājīvā micchāvāyāmā micchāsatī micchāsamādhī, evarūpo kho, rājañña, yañño na mahapphalo hoti na mahānisaṃso na mahājutiko na mahāvipphāro.

“Yathārūpe ca kho, rājañña, yaññe neva gāvo haññanti, na ajeḷakā haññanti, na kukkuṭasūkarā haññanti, na vividhā vā pāṇā saṃghātaṃ āpajjanti, paṭiggāhakā ca honti sammādiṭṭhī sammāsaṅkappā sammāvācā sammākammantā sammāājīvā sammāvāyāmā sammāsatī sammāsamādhī, evarūpo kho, rājañña, yañño mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro. Seyyathāpi, rājañña, kassako bījanaṅgalaṃ ādāya vanaṃ paviseyya. So tattha sukhette subhūme suvihatakhāṇukaṇṭake bījāni patiṭṭhapeyya akhaṇḍāni apūtīni avātātapahatāni sāradāni sukhasayitāni. Devo ca kālena kālaṃ sammādhāraṃ anuppaveccheyya. Api nu tāni bījāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyyuṃ, kassako vā vipulaṃ phalaṃ adhigaccheyyā”ti? “Evaṃ, bho kassapa”. “Evameva kho, rājañña, yathārūpe yaññe neva gāvo haññanti, na ajeḷakā haññanti, na kukkuṭasūkarā haññanti, na vividhā vā pāṇā saṃghātaṃ āpajjanti, paṭiggāhakā ca honti sammādiṭṭhī sammāsaṅkappā sammāvācā sammākammantā sammāājīvā sammāvāyāmā sammāsatī sammāsamādhī, evarūpo kho, rājañña, yañño mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro”ti.

Uttaramāṇavavatthu

439. Atha kho pāyāsi rājañño dānaṃ paṭṭhapesi samaṇabrāhmaṇakapaṇaddhikavaṇibbakayācakānaṃ. Tasmiṃ kho pana dāne evarūpaṃ bhojanaṃ dīyati kaṇājakaṃ bilaṅgadutiyaṃ, dhorakāni [thorakāni (sī. pī.), corakāni (syā.)] ca vatthāni guḷavālakāni [guḷagāḷakāni (ka.)]. Tasmiṃ kho pana dāne uttaro nāma māṇavo vāvaṭo [byāvaṭo (sī. pī.)] ahosi. So dānaṃ datvā evaṃ anuddisati – “imināhaṃ dānena pāyāsiṃ rājaññameva imasmiṃ loke samāgacchiṃ, mā parasmin”ti. Assosi kho pāyāsi rājañño – “uttaro kira māṇavo dānaṃ datvā evaṃ anuddisati – ‘imināhaṃ dānena pāyāsiṃ rājaññameva imasmiṃ loke samāgacchiṃ, mā parasmin’”ti. Atha kho pāyāsi rājañño uttaraṃ māṇavaṃ āmantāpetvā etadavoca – “saccaṃ kira tvaṃ, tāta uttara, dānaṃ datvā evaṃ anuddisasi – ‘imināhaṃ dānena pāyāsiṃ rājaññameva imasmiṃ loke samāgacchiṃ, mā parasmin’”ti? “Evaṃ, bho”. “Kissa pana tvaṃ, tāta uttara, dānaṃ datvā evaṃ anuddisasi – ‘imināhaṃ dānena pāyāsiṃ rājaññameva imasmiṃ loke samāgacchiṃ, mā parasmin’ti? Nanu mayaṃ, tāta uttara, puññatthikā dānasseva phalaṃ pāṭikaṅkhino”ti? “Bhoto kho dāne evarūpaṃ bhojanaṃ dīyati kaṇājakaṃ bilaṅgadutiyaṃ, yaṃ bhavaṃ pādāpi [pādāsi (ka.)] na iccheyya samphusituṃ [chupituṃ (pī. ka.)], kuto bhuñjituṃ, dhorakāni ca vatthāni guḷavālakāni, yāni bhavaṃ pādāpi [acittikataṃ (ka.)] na iccheyya samphusituṃ, kuto paridahituṃ. Bhavaṃ kho panamhākaṃ piyo manāpo, kathaṃ mayaṃ manāpaṃ amanāpena saṃyojemā”ti? “Tena hi tvaṃ, tāta uttara, yādisāhaṃ bhojanaṃ bhuñjāmi, tādisaṃ bhojanaṃ paṭṭhapehi. Yādisāni cāhaṃ vatthāni paridahāmi, tādisāni ca vatthāni paṭṭhapehī”ti. “Evaṃ, bho”ti kho uttaro māṇavo pāyāsissa rājaññassa paṭissutvā yādisaṃ bhojanaṃ pāyāsi rājañño bhuñjati, tādisaṃ bhojanaṃ paṭṭhapesi. Yādisāni ca vatthāni pāyāsi rājañño paridahati, tādisāni ca vatthāni paṭṭhapesi.

440. Atha kho pāyāsi rājañño asakkaccaṃ dānaṃ datvā asahatthā dānaṃ datvā acittīkataṃ dānaṃ datvā apaviddhaṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajji suññaṃ serīsakaṃ vimānaṃ. Yo pana tassa dāne vāvaṭo ahosi uttaro nāma māṇavo. So sakkaccaṃ dānaṃ datvā sahatthā dānaṃ datvā cittīkataṃ dānaṃ datvā anapaviddhaṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajji devānaṃ tāvatiṃsānaṃ sahabyataṃ.

Pāyāsidevaputto

441. Tena kho pana samayena āyasmā gavampati abhikkhaṇaṃ suññaṃ serīsakaṃ vimānaṃ divāvihāraṃ gacchati. Atha kho pāyāsi devaputto yenāyasmā gavampati tenupasaṅkami; upasaṅkamitvā āyasmantaṃ gavampatiṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho pāyāsiṃ devaputtaṃ āyasmā gavampati etadavoca – “kosi tvaṃ, āvuso”ti? “Ahaṃ, bhante, pāyāsi rājañño”ti. “Nanu tvaṃ, āvuso, evaṃdiṭṭhiko ahosi – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’”ti? “Saccāhaṃ, bhante, evaṃdiṭṭhiko ahosiṃ – ‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko’ti. Api cāhaṃ ayyena kumārakassapena etasmā pāpakā diṭṭhigatā vivecito”ti. “Yo pana te, āvuso, dāne vāvaṭo ahosi uttaro nāma māṇavo, so kuhiṃ upapanno”ti? “Yo me, bhante, dāne vāvaṭo ahosi uttaro nāma māṇavo, so sakkaccaṃ dānaṃ datvā sahatthā dānaṃ datvā cittīkataṃ dānaṃ datvā anapaviddhaṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapanno devānaṃ tāvatiṃsānaṃ sahabyataṃ. Ahaṃ pana, bhante, asakkaccaṃ dānaṃ datvā asahatthā dānaṃ datvā acittīkataṃ dānaṃ datvā apaviddhaṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapanno suññaṃ serīsakaṃ vimānaṃ. Tena hi, bhante gavampati, manussalokaṃ gantvā evamārocehi – ‘sakkaccaṃ dānaṃ detha, sahatthā dānaṃ detha, cittīkataṃ dānaṃ detha, anapaviddhaṃ dānaṃ detha. Pāyāsi rājañño asakkaccaṃ dānaṃ datvā asahatthā dānaṃ datvā acittīkataṃ dānaṃ datvā apaviddhaṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapanno suññaṃ serīsakaṃ vimānaṃ. Yo pana tassa dāne vāvaṭo ahosi uttaro nāma māṇavo, so sakkaccaṃ dānaṃ datvā sahatthā dānaṃ datvā cittīkataṃ dānaṃ datvā anapaviddhaṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapanno devānaṃ tāvatiṃsānaṃ sahabyatan’”ti.

Atha kho āyasmā gavampati manussalokaṃ āgantvā evamārocesi – “sakkaccaṃ dānaṃ detha, sahatthā dānaṃ detha, cittīkataṃ dānaṃ detha, anapaviddhaṃ dānaṃ detha. Pāyāsi rājañño asakkaccaṃ dānaṃ datvā asahatthā dānaṃ datvā acittīkataṃ dānaṃ datvā apaviddhaṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapanno suññaṃ serīsakaṃ vimānaṃ. Yo pana tassa dāne vāvaṭo ahosi uttaro nāma māṇavo, so sakkaccaṃ dānaṃ datvā sahatthā dānaṃ datvā cittīkataṃ dānaṃ datvā anapaviddhaṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapanno devānaṃ tāvatiṃsānaṃ sahabyatan”ti.

Pāyāsisuttaṃ niṭṭhitaṃ dasamaṃ.

Mahāvaggo niṭṭhito.

Tassuddānaṃ –

Mahāpadāna nidānaṃ, nibbānañca sudassanaṃ;

Janavasabha govindaṃ, samayaṃ sakkapañhakaṃ;

Mahāsatipaṭṭhānañca, pāyāsi dasamaṃ bhave [satipaṭṭhānapāyāsi, mahāvaggassa saṅgaho (sī. pī.) satipaṭṭhānapāyāsi, mahāvaggoti vuccatīti (syā.)].

Mahāvaggapāḷi niṭṭhitā.

☸---------------------------------------------------------------------

二三 弊宿经

一 我是这样听说的。那时，尊者鸠摩罗迦叶在拘萨罗国游化，与五百位大比丘僧众一起，来到一个名叫斯波醯的拘萨罗城市。在那里，尊者鸠摩罗迦叶住在斯波醯北面的尸舍婆林。那时，王族弊宿居住在斯波醯。这座城人口、牲畜众多，牧草、柴薪、水、谷物丰饶，是国王的领地，由拘萨罗国国王波斯匿所赐予的、净施的领地。

二 那时，王族弊宿怀有这样的邪恶见解：“没有来世，没有化生的众生，没有善恶业的果报。” 当时，斯波醯市镇的婆罗门、长者们听说：“沙门乔达摩的弟子，沙门鸠摩罗迦叶正在拘萨罗国游化，与五百位大比丘僧众一起，来到斯波醯，住在斯波醯北面的尸舍婆林。那位尊者鸠摩罗迦叶，博学、聪明、睿智、多闻、善于言辞辩论、谈论精妙，是声名远扬的耆宿长老、阿罗汉。能够见到这样的阿罗汉真是幸运啊！” 于是，斯波醯城市的婆罗门、长者们成群结队地从斯波醯出发，向北前往尸舍婆林。

三 那时，王族弊宿正在高楼上进行午间休息。王族弊宿看见斯波醯城市的婆罗门、长者们成群结队地从斯波醯出发，向北朝着尸舍婆林走去。于是问侍从说：

“侍从！为什么斯波醯城市的婆罗门、长者们成群结队地从斯波醯出发，向北朝着尸舍婆林去呢？”

“主公！是沙门乔达摩的弟子，沙门鸠摩罗迦叶正在拘萨罗国游化，与五百位大比丘僧众一起，来到斯波醯，住在斯波醯北面的尸舍婆林。那位尊者鸠摩罗迦叶，博学、聪明、睿智、多闻、善于言辞辩论、谈论精妙，是声名远扬的耆宿长老、阿罗汉。他们是为了拜见那位尊者鸠摩罗迦叶而去的。”

“既然如此，侍从！你到斯波醯的婆罗门、长者们那里去，对他们这样说：‘我们尊贵的王族弊宿说：诸位！请稍等片刻，王族弊宿也想去拜见沙门鸠摩罗迦叶。’ 沙门鸠摩罗迦叶将要对蒙昧无知的斯波醯婆罗门、长者们教导说：‘有来世，有化生的众生，有善恶业的果报。’ [但实际上] 是没有来世，没有化生的众生，没有善恶业的果报的。”

于是，那位侍从回答王族弊宿说：“遵命。”然后前往斯波醯的婆罗门、长者们那里，对他们这样说：

“我们尊贵的王族弊宿这样说：‘诸位！请稍等片刻，王族弊宿也想去拜见沙门鸠摩罗迦叶。’”

四 于是，王族弊宿在斯波醯的婆罗门、长者们的簇拥下，前往尸舍婆林拜访尊者鸠摩罗迦叶。到了之后，与尊者鸠摩罗迦叶互相问候，交换了友好的言辞后，退坐到一边。斯波醯的婆罗门、长者们也有些人向尊者鸠摩罗迦叶行礼后退坐到一边；有些人与尊者鸠摩罗迦叶互相问候，交换了友好的言辞后，退坐到一边；有些人向尊者鸠摩罗迦叶合掌行礼，退坐到一边；有些人报上自己的姓名后退坐到一边；有些人则默然地坐在一边。

五 坐在一边后，王族弊宿对尊者鸠摩罗迦叶这样说：

“尊者迦叶！我是主张‘没有来世，没有化生的众生，没有善恶业的果报’这种论点、这种见解的人。”

“王族！我从未见过、也从未听过持有这种论点、这种见解的人。为何要如此主张：‘没有来世，没有化生的众生，没有善恶业的果报’呢？王族！那么，我现在问您，请随您的意思回答。王族！您认为如何？这日月是属于此世呢？还是属于他世（来世）呢？他们是天神呢？还是人呢？”

“尊者迦叶！这日月是属于他世（来世）而非此世；他们是天神而非人。”

“既然如此，王族！根据这个道理，您就应该这样相信：‘有来世，有化生的众生，有善恶业的果报。’”

六 “即使尊者迦叶这样说，但我仍然这样认为：‘没有来世，没有化生的众生，没有善恶业的果报。’”

“王族！那么，您是否有其他的理由，让您认为‘没有来世，没有化生的众生，没有善恶业的果报’呢？”

“尊者迦叶！我有理由，让我认为‘没有来世，没有化生的众生，没有善恶业的果报’。”

“那么，王族！是怎样的理由呢？”

“尊者迦叶！现在，我的一些朋友、同僚、亲戚、族人，他们杀生、偷盗、邪淫、说谎、搬弄是非、恶语伤人、说无益的话、贪婪、心怀嗔恨、持有邪见。后来他们生病了，非常痛苦，病情严重。当我得知‘他们这次生病恐怕无法康复了’，我就去看望他们，对他们说：‘朋友们！有些沙门、婆罗门持有这样的论点和见解：那些杀生、偷盗、邪淫、说谎、搬弄是非、恶语伤人、说无益的话、贪婪、心怀嗔恨、持有邪见的人，在身体败坏、死亡之后，会投生到恶道、苦处、地狱中去。’ 诸位确实是杀生、偷盗、邪淫、说谎、搬弄是非、恶语伤人、说无益的话、贪婪、心怀嗔恨、持有邪见的人。如果那些尊贵的沙门、婆罗门说的是真的，那么诸位在身体败坏、死亡之后，将会投生到恶道、苦处、地狱中去。诸位！如果你们身体败坏、死亡之后，真的投生到了恶道、苦处、地狱，请回来告诉我：‘确实有来世，有化生的众生，有善恶业的果报。’ 诸位实在是我所信任、所依赖的人。你们所见到的事情，就如同我自己见到的一样。’ 于是，他们答应我说：‘好的。’ 但他们却从未回来告诉我，也没有派使者来。尊者迦叶！根据这个理由，我认为：‘没有来世，没有化生的众生，没有善恶业的果报。’”

七 “王族！那么，我现在问您，请随您的意思回答。王族！您认为如何？现在，在这里，您的臣民抓到一个作恶的盗贼，带到您面前说：‘主公！这是个作恶的盗贼，请主公随意对他处以刑罚。’ 您于是这样命令他们：‘那么，你们用坚固的绳索把这个人的双手反绑在背后，剃光他的头发，敲着响亮的小鼓，押着他走街串巷，从南门押出去，在城南的刑场，砍掉他的头。’ 他们答应了，就用坚固的绳索把那个人的双手反绑在背后，剃光他的头发，敲着响亮的小鼓，押着他走街串巷，从南门押出去，让他坐在城南的刑场上。这时，那个盗贼对行刑的人说：‘各位行刑官！在某某村庄或市镇有我的朋友、同僚、亲戚、族人，请等我去嘱咐完他们再回来[受刑]。’ 他能得到行刑官们的允许吗？还是行刑官们会立刻砍掉这个哀求者的头呢？”

“尊者迦叶！那个盗贼说：‘各位行刑官！在某某村庄或市镇，有我的朋友、同僚、亲戚、族人，请等我去嘱咐完他们再回来[受刑]。’ 他的哀求是不会得到行刑官允许的。行刑官们会立刻砍掉这个哀求者的头。”

“王族！那个盗贼是人，他向同为人类的行刑官哀求[缓刑片刻]尚且不被允许，何况您的那些杀生、偷盗、邪淫、说谎、搬弄是非、恶语伤人、说无益的话、贪婪、心怀嗔恨、持有邪见的朋友、同僚、亲戚、族人，在身体败坏、死亡之后，投生到恶道、苦处、地狱中去，对地狱的狱卒说：‘各位狱卒！请等我们到王族弊宿那里去，告诉他有来世、有化生的众生、有善恶业的果报之后再回来。’ 他们能得到狱卒们的允许吗？王族！根据这个道理，您应该相信：‘有来世，有化生的众生，有善恶业的果报。’”

八 “即使尊者迦叶这样说，我仍然这样认为：‘没有来世，没有化生的众生，没有善恶业的果报。’”

“王族！您是否还有其他的理由，让您认为‘没有来世，没有化生的众生，没有善恶业的果报’呢？”

“尊者迦叶！我还有理由，让我认为‘没有来世，没有化生的众生，没有善恶业的果报’。”

“那么，王族！是怎样的理由呢？”

“尊者迦叶！现在，在这里有我的朋友、同僚、亲戚、族人，他们远离杀生、远离偷盗、远离邪淫、远离说谎、远离搬弄是非、远离恶语伤人、远离说无益的话、不贪婪、不嗔恨、持有正见。后来他们生病了，非常痛苦，病情严重。当我得知：‘他们这次生病恐怕无法康复了。’ 我就去看望他们，对他们说：‘朋友们！有些沙门、婆罗门持有这样的论点和见解：那些远离杀生、远离偷盗、远离邪淫、远离说谎、远离搬弄是非、远离恶语伤人、远离说无益的话、不贪婪、不嗔恨、持有正见的人，在身体败坏、死亡之后，会投生到善道、天界中去。’ 诸位确实是远离杀生、远离偷盗、远离邪淫、远离说谎、远离搬弄是非、远离恶语伤人、远离说无益的话、不贪婪、不嗔恨、持有正见的人。如果那些尊贵的沙门、婆罗门说的是真的，那么诸位在身体败坏、死亡之后，将会投生到善道、天界中去。诸位！如果你们身体败坏、死亡之后，真的投生到了善道、天界，请回来告诉我：‘确实有来世，有化生的众生，有善恶业的果报。’ 诸位实在是我所信任、所依赖的人。你们所见到的事情，就如同我自己见到的一样。’ 他们答应我说：‘好的。’ 但他们却从未回来告诉我，也没有派使者来。尊者迦叶！根据这个理由，我认为：‘没有来世，没有化生的众生，没有善恶业的果报。’”

九 “那么，王族！我为您打个比方，有些聪明人通过比喻就能明白所说的道理。王族！譬如有一个人，掉进了粪坑里，头和身体都淹没了。这时，您命令下属：‘你们去把那个人从粪坑里救出来。’ 他们答应：‘是。’ 就从粪坑里把那个人救了出来。接着，您又命令他们说：‘你们用竹片刮掉他身上的粪便污秽。’ 他们答应：‘是。’ 就用竹片刮掉他身上的粪便污秽。您又这样命令他们：‘你们用黄土涂抹他身体三次。’ 他们答应：‘是。’ 就用黄土涂抹他身体三次。您又命令他们：‘你们用香油和细粉清洗涂抹他三次，使他洁净。’ 他们就用香油和细粉清洗涂抹他三次，使他洁净。接着，您又对他们说：‘你们给他整理须发。’ 他们就给他整理须发。然后，您又这样命令他们说：‘你们给他拿来最高贵的花环、香水和衣裳。’ 他们就给他拿来最高贵的花环、香水和衣裳。然后，您又这样命令他们说：‘你们带他上高楼，让他尽情享受五种感官的欲乐。’ 他们就带他上高楼，让他尽情享受五种感官的欲乐。王族！您认为如何？那个洗干净了澡、涂了香、整理了须发、佩戴了饰物、穿着洁白衣服、登上高楼、获得五种感官欲乐、尽情享乐的人，还会愿意再次掉进那个粪坑里去吗？”

“不会！尊者迦叶！”

“为什么呢？”

“尊者迦叶！因为粪坑是不洁净的、被称为不洁净的，是恶臭的、被称为恶臭的，是令人厌恶的、被称为令人厌恶的，是令人反感的、被称为令人反感的缘故。”

“王族！人间界也是如此。对于天神来说，人间界是不洁净的、被称为不洁净的，是恶臭的、被称为恶臭的，是令人厌恶的、被称为令人厌恶的，是令人反感的、被称为令人反感的。王族！人间界的臭气能上冲到天界一百由旬之远。您的那些远离杀生、远离偷盗、远离邪淫、远离说谎、远离搬弄是非、远离恶语伤人、远离说无益的话、不贪婪、不嗔恨、持有正见的朋友、同僚、亲戚、族人，在身体败坏、死亡之后，投生到天界，他们又怎么会回来告诉您：‘有来世，有化生的众生，有善恶业的果报’呢？王族！根据这个道理，您应当相信：‘有来世，有化生的众生，有善恶业的果报。’”

一O “即使尊者迦叶这样说，但我仍然这样认为：‘没有来世，没有化生的众生，没有善恶业的果报。’”

“王族！您是否还有其他的理由……（等同前文）……呢？”

“尊者迦叶！还有理由……（等同前文）……！”

“那么，王族！是怎样的理由呢？”

“尊者迦叶！现在，在这里，我的朋友、同僚、亲戚、族人，他们远离杀生、远离偷盗、远离邪淫、远离说谎、远离饮酒。后来他们生病了，非常痛苦，病情严重。当我得知：‘他们这次生病恐怕无法康复了。’ 我就去看望他们，对他们说：‘朋友们！有些沙门、婆罗门持有这样的论点和见解：那些远离杀生、远离偷盗、远离邪淫、远离说谎、远离饮酒的人，在身体败坏、死亡之后，会投生到善道、天界，成为忉利天的眷属。’ 诸位确实是远离杀生、远离偷盗、远离邪淫、远离说谎、远离饮酒的人。诸位！如果那些尊贵的沙门、婆罗门说的是真的，那么诸位在身体败坏、死亡之后，将会投生到善道、天界，成为忉利天的眷属。诸位！如果你们身体败坏、死亡之后，真的投生到了善道、天界，成为忉利天的眷属，请回来告诉我：‘确实有来世，有化生的众生，有善恶业的果报。’ 诸位实在是我所信任、所依赖的人。所以你们所见到的，就如同我自己见到的一样。’ 他们答应我说：‘好的。’ 但他们却从未回来告诉我，也没有派使者来。尊者迦叶！根据这个理由，我这样认为：‘没有来世，没有化生的众生，没有善恶业的果报。’”

一一 “那么，王族！我现在就此问您，请随您的意思回答。王族！人间界的一百年，仅仅是忉利天的一日一夜。那里的三十个夜晚为一个月，十二个月为一年，以这样的一千年，作为忉利天的寿命。您的那些远离杀生、远离偷盗、远离邪淫、远离说谎、远离饮酒的朋友、同僚、亲戚、族人，在身体败坏、死亡之后，投生到善道、天界，成为忉利天的眷属。如果他们这样想：‘让我们先享受两三天（天界时间）天上的五种欲乐，然后再去王族弊宿那里告诉他：确实有来世，有化生的众生，有善恶业的果报。’ 那么，他们还能回来告诉您：‘确实有来世，有化生的众生，有善恶业的果报’吗？”

“不能，尊者迦叶！到那时，我们恐怕早已死去很久了！但是，是谁告诉尊者迦叶‘有忉利天’或者‘忉利天的寿命如此长久’呢？我们不相信尊者迦叶所说的‘有忉利天’或者‘忉利天的寿命如此长久’。”

“王族！就像一个天生失明的人。他看不见黑色、白色的形色，看不见蓝色、黄色、红色、白色的形色，看不见平坦和凹凸，看不见星辰、日月。而他却这样说：‘没有黑色、白色的形色，也没有人能看见黑色、白色的形色；没有蓝色、黄色、红色、白色的形色，没有平坦和凹凸，没有星辰、日月；也没有人能看见蓝色、黄色、红色、白色的形色，没有平坦和凹凸，没有星辰、日月。我不知道这些，我看不见这些，所以它们不存在。’ 王族！他这样说正确吗？”

“不正确，尊者迦叶！有黑色、白色的形色，有人能看见黑色、白色的形色；有蓝色、黄色、红色、白色的形色，有平坦和凹凸，有星辰、日月，有人能看见蓝色、黄色、红色、白色的形色，看见平坦和凹凸，看见星辰、日月。所以，尊者迦叶！他的说法不正确，因为他说：‘我不知道、我看不见这些，所以它们不存在。’”

“王族！您也是这样。就像那个天生失明的人一样思考，您回答说：‘尊者迦叶，是谁说有忉利天，或者忉利天的寿命如此长久呢？我们不相信尊者迦叶所说的：有忉利天，或者忉利天的寿命如此长久。’

王族！来世并非像您所想的那样，可以用这肉眼看见。王族！那些在森林旷野、偏僻寂静处修行、安住的沙门、婆罗门，他们在那里精进不懈、勤奋努力地安住，净化他们的天眼。他们凭借超乎常人的清净天眼，能看见此世和他世（来世），也能看见化生的众生。王族！应当这样来了知来世，并非像您所想的那样用这肉眼能看见。王族！根据这个道理，您应当相信：‘有来世，有化生的众生，有善恶业的果报。’”

一二 “即使尊者迦叶这样说，我仍然认为：‘没有来世，没有化生的众生，没有善恶业的果报。’”

“王族！您是否还有其他的理由……（等同前文）……呢？”

“尊者迦叶！还有理由……（等同前文）……。”

“那么！王族，是怎样的理由呢？”

“尊者迦叶！现在，我在这里看见一些持守戒律、品德高尚的沙门、婆罗门，他们渴望生存而不愿死亡，追求快乐而厌恶痛苦。尊者迦叶！我这样想，如果这些持守戒律、品德高尚的沙门、婆罗门知道‘我们死后会有更好的去处’，那么现在这些持守戒律、品德高尚的沙门、婆罗门就应该服毒自尽，或者用刀剑自杀，或者上吊自杀，或者跳崖自尽。但实际上，这些持守戒律、品德高尚的沙门、婆罗门并不知道‘死后会有更好的去处’，所以他们贪生怕死。尊者迦叶！根据这个理由，我认为：‘没有来世，没有化生的众生，没有善恶业的果报。’”

一三 “那么，王族！我为您打个比方，有些聪明人通过比喻就能明白所说的道理。王族！从前，有一个婆罗门娶了两个妻子。一个妻子有个十一二岁的儿子，另一个妻子怀有身孕即将分娩。这时那个婆罗门去世了。那时，那个少年对他的继母说：‘小妈！所有的财产、谷物、金银等都属于我，你在这里没有任何份额。请把父亲的遗产交给我！’ 听了这话，那个婆罗门女子对少年说：‘孩子！请等我分娩之后。如果生下男孩，他也会有一份；如果生下女孩，她将来也可以做你的妻子（仆人）。’

他又对继母说：‘小妈！所有的财产、谷物、金银都属于我，你在这里没有任何份额。请把父亲的遗产交给我！’ 那个婆罗门女子又对少年说：‘孩子！请等我分娩之后。如果生下男孩，他也会有一份；如果生下女孩，她将来也可以做你的妻子（仆人）。’

少年第三次对继母说：‘小妈！所有的财产、谷物、金银都属于我，你在这里没有任何份额。请把父亲的遗产交给我！’ 这时，那个婆罗门女子拿起刀，走进内室，剖开自己的肚子说：‘且看我是生男孩还是女孩！’ 结果她自己、胎儿和财产全都失去了。就像那个愚蠢无知、遭遇不幸、不合道理地贪求遗产的女子一样。王族！您也是这样，愚蠢无知，不合道理地探求来世，将会遭遇不幸，就像那个愚蠢无知、遭遇不幸、不合道理地贪求遗产的婆罗门女子一样。王族！持守戒律、品德高尚的沙门、婆罗门，不会强求未成熟的（因缘）成熟，而是善巧地等待它（自然）成熟。为什么呢？王族！持守戒律、品德高尚的沙门、婆罗门，他们的生命本身就是有益于世间的。王族！持守戒律、品德高尚的沙门、婆罗门，在世间住得越长久，他们就积累越多的功德，越能利益众多的人，给众多的人带来安乐，他们为了怜悯世间、为了人与天神的利益和安乐而住于世间。王族！根据这个道理，您应该相信：‘有来世，有化生的众生，有善恶业的果报。’”

一四 “即使尊者迦叶这样说，我仍然认为：‘没有来世，没有化生的众生，没有善恶业的果报。’”

“王族！您是否还有其他的理由……（等同前文）……呢？”

“尊者迦叶！还有理由……（等同前文）……！”

“那么，王族！是怎样的理由呢？”

“尊者迦叶！现在臣民们抓到作恶的盗贼，带到我面前说：‘主公！这是个作恶的盗贼，请随意对他处以刑罚。’ 我命令他们说：‘那么，你们把这个人活活地放进大锅里，盖上盖子，用湿皮革密封好，再用湿泥土厚厚地涂一层，然后放到炉灶上，用火烧。’ 他们答应我说：‘是。’ 就把那个人活活地放进大锅里，盖上盖子，用湿皮革密封好，再用湿泥土厚厚地涂一层，然后放到炉灶上，用火烧。当我们知道‘那个人已经死了’的时候，就把锅从炉灶上取下来，解开捆绑，打开盖子，‘我们或许能看见他的生命（灵魂）离开时的样子，’ 我慢慢地向里窥视，却看不见他的生命离开。尊者迦叶！根据这个理由，我认为：‘没有来世，没有化生的众生，没有善恶业的果报。’”

一五 “那么，王族！我现在问您，请随您的意思回答。王族！您在白天休息时，不曾梦见过令人愉悦的园林、森林、田野、池塘吗？”

“尊者迦叶！我在白天休息时，曾梦见过令人愉悦的园林、森林、田野、池塘。”

“那个时候，有驼背的、矮小的、年轻的、未婚的侍女们守护着您吗？”

“是的，尊者迦叶！那个时候，有驼背的、矮小的、年轻的、未婚的侍女们守护着我。”

“那么，她们看见您的生命（灵魂）[从您身体里]进出吗？”

“没有，尊者迦叶！”

“王族！她们是活着的人，尚且看不见您活着时的生命[从身体里]进出，何况您又怎么能看见死者的生命进出呢？王族！根据这个道理，您应当相信：‘有来世，有化生的众生，有善恶业的果报。’”

一六 “即使尊者迦叶这样说，我仍然相信：‘没有来世，没有化生的众生，没有善恶业的果报。’”

“王族！您是否还有其他的理由……（等同前文）……呢？”

“尊者迦叶！还有理由……（等同前文）……！”

“那么，王族！是怎样的理由呢？”

“尊者迦叶！现在，在这里，臣民们抓到作恶的盗贼带到我面前说：‘主公！这是个作恶的盗贼，请随意对他处以刑罚。’ 我命令他们说：‘那么，你们趁这个人活着的时候，用秤称一下他的重量，然后用弓弦勒死他，让他断气，再用秤称一下。’ 他们答应我说：‘是。’ 就趁那个人活着的时候用秤称了他，然后用弓弦勒死了他，断气之后，再用秤称他。当他活着的时候，身体比较轻、比较柔软、比较灵活。而当他死了之后，身体就比较重、比较僵硬、比较不灵活了。尊者迦叶！根据这个理由，我认为：‘没有来世，没有化生的众生，没有善恶业的果报。’”

一七 “那么，王族！我为您打个比方，有些聪明人通过比喻就能明白所说的道理。王族！譬如有人，用秤称量一个白天烧得通红、炽热发光、火焰熊熊的铁球。然后过一段时间，等它冷却熄灭了，再用秤称量它。那么，这个铁球在什么时候比较轻、比较柔软、比较有可塑性呢？是当它燃烧着、炽热发光、火焰熊熊的时候，还是当它冷却熄灭的时候呢？”

“尊者迦叶！当那个铁球带有火（热能）并且带有风（气能），燃烧着、炽热发光、火焰熊熊的时候，那时它比较轻、比较柔软、比较有可塑性。而当那个铁球既不带火（热能）也不带风（气能），冷却熄灭的时候，那时它就比较重、比较僵硬、比较没有可塑性了。”

“王族！身体也是这样。当这个身体具有寿命（生命力）、热量（体温）和识（意识）的时候，那时它就比较轻、比较柔软、比较灵活。而当这个身体既没有寿命，也没有热量，也没有识的时候，那时它就比较重、比较僵硬、比较不灵活了。根据这个道理，王族！您应当相信：‘有来世，有化生的众生，有善恶业的果报。’”

一八 “即使尊者迦叶这样说，我仍然这样相信：‘没有来世，没有化生的众生，没有善恶业的果报。’”

“王族！您是否还有其他的理由……（等同前文）……呢？”

“尊者迦叶！还有理由……（等同前文）……。”

“那么，王族！是怎样的理由？”

“尊者迦叶！现在，在这里，臣民们抓到作恶的盗贼带到我面前说：‘主公！他是作恶的盗贼，请随意处置此人。’ 我这样命令他们说：‘那么，你们在不损伤这个人的表皮、皮肤、肌肉、筋腱、骨骼、骨髓的情况下，夺去他的生命。我们或许能看见他的生命（灵魂）离开时的样子。’ 他们答应我说：‘是。’ 就在不损伤表皮、皮肤、肌肉、筋腱、骨骼、骨髓的情况下夺去了那个人的生命。当他处于半死状态时，我命令他们说：‘那么，你们让这个人仰面躺下，我们或许能看见他生命离开时的样子。’ 他们让那个人仰面躺下，但我们还是看不见他生命离开时的样子。我又命令他们说：‘那么，你们让这个人俯卧……让他侧卧……让他另一侧卧……让他站起来……让他头朝下倒立……用手拍打他……用土块砸他……用棍子打他……用刀砍他……摇晃他、抖动他、震动他！我们或许能看见他生命离开时的样子。’ 他们就摇晃、抖动、震动这个人，但我们还是看不见他生命离开时的样子。他那时眼睛还在，那些景象也还在，但那眼根却不能感知。那时耳朵还在，那些声音也还在，但那耳根却不能感知。那时鼻子还在，那些气味也还在，但那鼻根却不能感知。那时舌头还在，那些味道也还在，但那舌根却不能感知。那时身体还在，那些触觉对象也还在，但那身根却不能感知。尊者迦叶！根据这个理由，我这样认为：‘没有来世，没有化生的众生，没有善恶业的果报。’”

一九 “那么，王族！我为您打个比方，有些聪明人通过比喻就能明白所说的道理。王族！从前，有一个吹螺号的人，带着螺号去了一个边远的国家。他到了一个村庄，站在村子中央，吹了三声螺号，然后把螺号放在地上，坐在一边。王族！那时，那些边远地方的人们这样想：‘哎呀，这是什么声音，如此悦耳动听、如此令人喜爱、如此使人陶醉、如此牵动人心、如此令人着迷？’ 他们聚集起来，问那个吹螺号的人说：‘朋友！这是什么声音，如此悦耳动听、如此令人喜爱、如此使人陶醉、如此牵动人心、如此令人着迷？’ ‘诸位！这个叫做螺号，它的声音就是如此悦耳动听、如此令人喜爱、如此使人陶醉、如此牵动人心、如此令人着迷。’ 他们就把那个螺号仰面放着说：‘喂，螺号，出声！喂，螺号，出声！’ 但那个螺号并没有发出声音。他们又把螺号俯卧着放，侧卧着放，另一侧卧着放，竖立起来放，倒立着放，用手拍打，用土块砸，用棍子打，用刀砍，摇晃它、抖动它、震动它，说：‘喂，螺号，出声！喂，螺号，出声！’ 但那个螺号还是没有发出声音。

王族！这时，那个吹螺号的人这样想：‘这些边远地方的人真是多么愚蠢啊！他们怎么能用这种不恰当的方法来寻找螺号的声音呢？’ 他在众人注视下，拿起螺号，吹了三声，然后带着螺号离开了。王族！那时，那些边远地方的人们这样想：‘原来，这个叫做螺号的东西，需要有人配合、需要用力气、需要有风吹进去，它才能发出声音。如果这个螺号没有人配合、没有用力气、没有风吹进去，它就发不出声音。’ 王族！这个身体也是这样。当这个身体具有寿命（生命力）、热量（体温）和识（意识）的时候，它就能前进、后退、站立、坐下、躺卧，也能用眼睛看见颜色，用耳朵听见声音，用鼻子闻到气味，用舌头尝到味道，用身体接触到触觉对象，用意识了知各种法。而当这个身体既没有寿命，也没有热量，也没有识的时候，它就不能前进、后退、站立、坐下、躺卧，眼睛也看不见颜色，耳朵也听不见声音，鼻子也闻不到气味，舌头也尝不到味道，身体也接触不到触觉对象，意识也无法了知各种法。王族！根据这个道理，您应当相信：‘有来世，有化生的众生，有善恶业的果报。’”

二O “即使尊者迦叶这样说，我仍然认为：‘没有来世，没有化生的众生，没有善恶业的果报。’”

“王族！您是否还有其他的理由……（等同前文）……呢？”

“尊者迦叶！还有理由……（等同前文）……！”

“那么，王族！是怎样的理由？”

“尊者迦叶！现在，在这里，臣民们抓到作恶的盗贼，带到我面前说：‘主公！这是个作恶的盗贼，请随意对他处以刑罚。’ 我命令他们说：‘那么，你们剥掉这个人的表皮，我们或许能看见他的生命（灵魂）。’ 他们就剥掉这个人的表皮，但我们都看不见他的生命。我又这样命令他们说：‘那么，剥掉这个人的皮肤……切开他的肌肉……砍断他的筋腱……打碎他的骨头……取出他的骨髓。我们或许能看见他的生命。’ 他们取出这个人的骨髓，但我们都看不见他的生命。尊者迦叶！根据这个理由，我这样认为：‘没有来世，没有化生的众生，没有善恶业的果报。’”

二一 “那么，王族！我为您打个比方，有些聪明人通过比喻就能明白所说的道理。从前，有一位信奉火神的束发修行者，住在森林里的茅屋里。王族！那时，有一支来自某个地方的商队经过。那支商队在那位束发火神的修行处附近住了一夜后离开了。王族！那时，那位束发火神的修行者这样想：‘我何不去那商队宿营的地方看看，或许能在那里找到些有用的东西。’ 于是，那位束发火神的修行者一大早就起来，前往那商队宿营的地方；到了那里，他看见在宿营地有一个被遗弃的、幼小的、仰面躺着的男婴。看见之后，他这样想：‘我眼睁睁看着一个活生生的人死去，这实在是不合道理的；我不如把这个孩子带回修行处，抚养他、养育他、让他长大。’ 于是，那位束发火神的修行者把那个孩子带回修行处，抚养他、养育他、让他长大。当那个孩子长到十岁或十二岁左右时，那位束发火神的修行者在某个地方（或村落）有些事情要办。于是，那位束发火神的修行者对那个孩子说：‘孩子，我想去那个地方（或村落）；你要照看好火种，不要让火熄灭了。如果你不小心让火熄灭了，这里有斧头，这里有木柴，这里有钻木取火的工具，你要重新生起火来，照看好火种。’ 于是，那位束发火神的修行者这样教导了那个孩子之后，就去了那个地方（或村落）。孩子因为贪玩，结果火熄灭了。

这时，那个孩子这样想：‘父亲曾这样对我说：“孩子，你要照看好火种，不要让火熄灭了。如果你不小心让火熄灭了，这里有斧头，这里有木柴，这里有钻木取火的工具，你要重新生起火来，照看好火种。” 我应该重新生起火来，照看好火种。’ 于是，那个孩子用斧头劈砍钻木取火的工具，心想：‘或许能得到火吧？’ 但他并没有得到火。他把钻木取火的工具劈成两半、劈成三份、四份、五份、十份、百份，劈成碎片，把碎片在臼里捣碎，捣碎后迎着大风扬洒，心想：‘或许能得到火吧？’ 但他还是没有得到火。

这时，那位束发发神的修行者在那个地方（或村落）办完了事，回到了自己的修行处；到了之后，问那个孩子：‘孩子，火种没有熄灭吧？’ ‘父亲！我因为贪玩，火熄灭了。那时我这样想：“父亲曾这样对我说，孩子，要照看好火种。父亲！不要让火熄灭了。如果你不小心让火熄灭了，这里有斧头，这里有木柴，这里有钻木取火的工具，你要重新生起火来，照看好火种。我应该重新生起火来，照看好火种。” 于是，父亲！我用斧头劈砍钻木取火的工具，心想：“或许能得到火吧？” 但我没有得到火。我把钻木取火的工具劈成两半、三份、四份、五份、十份、百份，劈成碎片，把碎片在臼里捣碎，捣碎后迎着大风扬洒，心想：“或许能得到火吧？” 但我还是没有得到火。’ 于是，那位束发火神的修行者这样想：‘这个孩子真是多么愚蠢无知啊！他怎么能用这种不恰当的方法来寻找火呢？’ 他在孩子注视下，拿起钻木取火的工具，生起了火，然后对那个孩子说：‘孩子！应该像这样来生火。而不是像你那样，愚蠢无知、不合道理地寻找火。’ 王族！您也是这样，愚蠢无知，不合道理地探求来世。王族！请放弃这种邪恶的见解！王族！请放弃这种邪恶的见解！不要让您长久地遭受无益的痛苦！”

二二 “即使尊者迦叶这样说，我还是不能放弃这种邪恶的见解。拘萨罗国国王波斯匿以及其他国家的国王也知道我：‘王族弊宿是主张没有来世，没有化生的众生，没有善恶业的果报，是持有这种论点、这种见解的人。’ 尊者迦叶！如果我放弃了这种邪恶的见解，人们就会这样嘲笑我：‘王族弊宿是多么愚蠢无知，竟然相信难以置信的东西！’ [因为害怕这种嘲笑]，出于愤怒、掩饰和烦恼，我还是坚持我的说法。”

二三 “那么，王族！我为您打个比方，有些聪明人通过比喻就能明白所说的道理。从前，有一支拥有一千辆大车的庞大商队，从东方的国家前往西方的国家。他们所到之处，很快就把草料、木柴、水和青草消耗殆尽。在那支商队里，有两位商队首领，每人负责五百辆大车。那时，那些商队首领们这样想：‘这支商队有一千辆大车，我们所到之处，很快就把草料、木柴、水和青草消耗殆尽。我们不如把这支商队分成两队，每队五百辆车如何？’

他们就把商队分成了两队，每队五百辆车。一位商队首领装载了很多草料、木柴和水，然后让商队出发了。走了两三天后，那支商队看见一个皮肤黝黑、眼睛赤红、披散着头发、戴着睡莲花环、穿着湿衣服、头发湿漉漉的人，驾着一辆轮子沾满泥浆的漂亮马车迎面驶来。看见后，便问道：‘喂，你从哪里来？’

‘从某某地方来。’

‘你要去哪里？’

‘去某某地方。’

‘喂，前方的荒野里下了大雨吗？’

‘是的，喂！前方的荒野里下了大雨，道路积水，有很多草料、木柴和水。喂，扔掉你们以前带的草料、木柴和水吧，让车子轻一些，快点走，不要让拉车的牲口太累了！’

于是，那位商队首领召集商人们说：‘喂，这个人这样说：“前方的荒野里下了大雨，道路积水，有很多草料、木柴和水。喂，扔掉你们以前带的草料、木柴和水吧，让车子轻一些，快点走，不要让拉车的牲口太累了！” 喂，扔掉你们以前带的草料、木柴和水吧，让车子轻一些，让商队出发！’

那些商人回答那位商队首领说：‘好的，主公！’ 于是扔掉了以前带的草料、木柴和水，让车子轻一些，让商队出发了。他们在第一个宿营地没有找到草料、木柴或水。在第二个宿营地……第三个宿营地……第四个宿营地……第五个宿营地……第六个宿营地……第七个宿营地，也没有找到草料、木柴或水。所有人都陷入了困境和灾难。那支商队里所有的人和牲畜，全都被那个夜叉（非人）吃掉了，只剩下白骨。

当第二位商队首领得知‘喂，现在那支商队已经出发很久了’的时候，他装载了很多草料、木柴和水，然后让商队出发了。走了两三天后，那支商队也看见一个皮肤黝黑、眼睛赤红、披散着头发、戴着睡莲花环、穿着湿衣服、头发湿漉漉的人，驾着一辆轮子沾满泥浆的漂亮马车迎面驶来。看见后，便问道：‘喂，你从哪里来？’

‘从某某地方来。’

‘你要去哪里？’

‘去某某地方。’

‘喂，前方的荒野里下了大雨吗？’

‘是的，喂！前方的荒野里下了大雨，道路积水，有很多草料、木柴和水。喂，扔掉你们以前带的草料、木柴和水吧，让车子轻一些，快点走，不要让拉车的牲口太累了！’

于是，那位商队首领召集商人们说：‘喂，这个人这样说：“前方的荒野里下了大雨，道路积水，有很多草料、木柴和水。喂，扔掉你们以前带的草料、木柴和水吧，让车子轻一些，快点走；不要让拉车的牲口太累了！” 这个人既不是我们的朋友，也不是我们的亲戚。我们怎么能相信他的话就走呢？你们不要扔掉以前带的草料、木柴和水，带着原有的货物让商队出发。我们不扔掉以前的东西！’

那些商人回答那位商队首领说：‘好的，主公！’ 于是带着原有的货物让商队出发了。他们在第一个宿营地没有找到草料、木柴或水。在第二个宿营地……第三个宿营地……第四个宿营地……第五个宿营地……第六个宿营地……第七个宿营地，也没有找到草料、木柴或水。他们看见了那支遭遇不幸的商队。那支商队里所有的人和牲畜，都被那个夜叉（非人）吃掉了，他们只看见了那些白骨。

于是，那位商队首领召集商人们说：‘喂，这支商队之所以遭遇不幸，就是因为那个愚蠢的商队首领领导无方。那么，喂，把我们商队里那些价值不高的商品扔掉，然后把这支（遇难）商队里价值高的商品拿过来！’

那些商人回答那位商队首领说：‘好的，主公！’ 于是把他们自己商队里价值不高的商品扔掉，然后把那支（遇难）商队里价值高的商品拿过来，平安地穿过了那片荒野，这正是因为有那位明智的商队首领领导有方。王族！您也是这样，愚蠢无知，不合道理地探求来世，将会遭遇不幸，就像前面那支商队的首领一样。而那些听信您、认为您的话可信的人，他们也将遭遇不幸，就像那些（遇难的）商人一样。王族！请放弃这种邪恶的见解！王族！请放弃这种邪恶的见解！不要让您长久地遭受无益的痛苦！”

二四 “即使尊者迦叶这样说，我还是不能放弃这种邪恶的见解。拘萨罗国国王波斯匿，以及其他国家的国王也知道我：‘王族弊宿是主张没有来世，没有化生的众生，没有善恶业的果报，是持有这种论点、这种见解的人。’ 尊者迦叶！如果我放弃了这种邪恶的见解，人们就会这样嘲笑我：‘王族弊宿是多么愚蠢无知，竟然相信难以置信的东西！’ [因为害怕这种嘲笑]，出于愤怒、掩饰和烦恼，我还是坚持我的说法。”

二五 “那么，王族！我为您打个比方，有些聪明人通过比喻就能明白所说的道理。王族！从前，有一个养猪的人从自己的村子去往另一个村子。他在那里看见很多被丢弃的干猪粪。看见之后，他这样想：‘这里有很多被丢弃的干猪粪，正好是我的猪的食料；我不如把这些干猪粪带回去。’ 他于是铺开自己的上衣，装了很多干猪粪，打成包，顶在头上就走了。他在路上遇到了不合时宜的大暴雨。他从头到脚，直到指甲缝里都沾满了粪水，顶着的粪包滴滴答答地往下流，就这样走着。人们看见他，就这样说：‘喂！你是不是疯了？是不是精神错乱了？怎么会弄得从头到脚直到指甲缝里都沾满粪水，还顶着滴水的粪包走呢？’

‘我看是你们疯了，是你们精神错乱了！这可是我的猪的食料啊！’ 王族！您也是这样，我看您就像那个搬运粪便的人一样。王族！请放弃这种邪恶的见解！王族！请放弃这种邪恶的见解！不要让您长久地遭受无益的痛苦！”

二六 “即使尊者迦叶这样说，我还是不能放弃这种邪恶的见解。拘萨罗国王波斯匿，以及其他国家的国王也知道我：‘王族弊宿是主张没有来世，没有化生的众生，没有善恶业的果报，是持有这种论点、这种见解的人。’ 如果我放弃了这种邪恶的见解，人们就会这样嘲笑我：‘王族弊宿是多么愚蠢无知，竟然相信难以置信的东西！’ [因为害怕这种嘲笑]，出于愤怒、掩饰和烦恼，我还是坚持我的说法。”

二七 “那么，王族！我为您打个比方，有些聪明人通过比喻就能明白所说的道理。王族！从前，有两个赌徒在玩骰子。其中一个赌徒，每次掷出不利的点数（输的时候），就把骰子吞下去。另一个赌徒看见那个赌徒每次掷出不利的点数就吞下骰子，看见之后，就对那个赌徒说：‘朋友！你总是赢，把骰子给我，朋友！我要用它来祭神。’ ‘好的，朋友！’ 那个赌徒就把骰子给了对方。于是，另一个赌徒把骰子浸在毒药里，然后对那个赌徒说：‘来吧，朋友！我们来玩骰子吧！’ ‘好的，朋友！’ 那个赌徒答应了对方。他们又开始玩骰子。那个赌徒又每次掷出不利的点数时，就把骰子吞下去。另一个赌徒看见那个赌徒再次掷出不利的点数就吞下骰子，看见之后，就这样对那个赌徒说：

‘骰子涂抹了剧毒，

吞骰子的人却不知道；

吞吧！吞吧！邪恶的赌徒！

将来你必定痛苦不堪！’

王族！您也是这样，我看您就像那个赌徒一样。王族！请放弃这种邪恶的见解！王族！请放弃这种邪恶的见解！不要让您长久地遭受无益的痛苦！”

二八 “即使尊者迦叶这样说，我还是不能放弃这种邪恶的见解。拘萨罗国国王波斯匿，以及其他国家的国王也知道我：‘王族弊宿是主张没有来世，没有化生的众生，没有善恶业的果报，是持有这种论点、这种见解的人。’ 尊者迦叶！如果我放弃了这种邪恶的见解，人们就会这样嘲笑我：‘王族弊宿是多么愚蠢无知，竟然相信难以置信的东西！’ [因为害怕这种嘲笑]，出于愤怒、掩饰和烦恼，我还是坚持我的说法。”

二九 “那么，王族！我为您打个比方，有些聪明人通过比喻就能明白所说的道理。王族！从前，某个地方变得繁荣起来。那时，有一个人对他的同伴说：‘走吧，朋友！我们去那个地方，或许能在那里得到些财富。’ ‘好的，朋友！’ 那个同伴答应了他的同伴。他们就前往那个地方，来到了某个村镇附近。在那里，他们看见很多被丢弃的粗麻。看见之后，一个同伴对另一个同伴说：‘朋友！这里有很多被丢弃的粗麻。那么，朋友！你捆一捆粗麻，我也捆一捆粗麻，我们俩都带着粗麻捆走吧。’ ‘好的，朋友！’ 那个同伴听了同伴的话，捆好了粗麻捆。他们俩都带着粗麻捆，来到了另一个村镇附近。在那里，他们看见很多被丢弃的麻线。看见之后，一个同伴对另一个同伴说：‘朋友！我们之所以想要粗麻，是为了得到麻线。这里有很多被丢弃的麻线。那么，朋友！你扔掉你的粗麻捆，我也扔掉我的粗麻捆，我们俩都带着麻线捆走吧。’ ‘朋友！我的这捆粗麻是从很远的地方背来的，而且捆得很好。对我来说足够了，你自己看着办吧。’ 于是，那个同伴扔掉了粗麻捆，拿起了麻线捆。

他们来到了另一个村镇附近。在那里，他们看见很多被丢弃的麻布。看见之后，一个同伴对另一个同伴说：‘朋友！我们之所以想要粗麻或麻线，是为了得到麻布。这里有很多被丢弃的麻布。那么，朋友！你扔掉你的粗麻捆，我也扔掉我的麻线捆，我们俩都带着麻布捆走吧。’ ‘朋友！我的这捆粗麻是从很远的地方背来的，而且捆得很好。对我来说足够了，你自己看着办吧。’ 于是，那个同伴扔掉了麻线捆，拿起了麻布捆。

他们来到了另一个村镇附近。在那里，他们看见很多被丢弃的亚麻……（看见之后）……很多被丢弃的亚麻线……（看见之后）……很多被丢弃的亚麻布……（看见之后）……很多被丢弃的棉花……（看见之后）……很多被丢弃的棉线……（看见之后）……很多被丢弃的棉布……（看见之后）……很多被丢弃的铁……（看见之后）……很多被丢弃的铜……（看见之后）……很多被丢弃的锡……（看见之后）……很多被丢弃的铅……（看见之后）……很多被丢弃的银……（看见之后）……很多被丢弃的黄金。看见之后，一个同伴对另一个同伴说：‘朋友！我们之所以想要粗麻、麻线、麻布、亚麻、亚麻线、亚麻布、棉花、棉线、棉布、铁、铜、锡、铅或银，最终是为了得到黄金。这里有很多被丢弃的黄金。那么，朋友！你扔掉你的粗麻捆，我也扔掉我的银捆，我们俩都带着黄金捆走吧。’ ‘朋友！我的这捆粗麻是从很远的地方背来的，而且捆得很好。对我来说足够了，你自己看着办吧。’ 于是，那个同伴扔掉了银捆，拿起了黄金捆。

他们回到了自己的村子。在那里，那个带着粗麻捆回来的同伴，他的父母不喜欢他，妻儿不喜欢他，朋友们也不喜欢他，他自己也没有因此得到快乐和喜悦。而那个带着黄金捆回来的同伴，他的父母喜欢他，妻儿喜欢他，朋友们也喜欢他，他自己也因此得到了快乐和喜悦。

王族！您也是这样！我看您就像那个搬运粗麻的人一样。王族！请放弃这种邪恶的见解！王族！请放弃这种邪恶的见解！不要让您长久地遭受无益的痛苦。”

三O “我听了尊者迦叶第一个比喻就已经心悦诚服了。但是我仍然想听完这些精彩的问答辩才，所以才故意向尊者迦叶提出反驳。太好了，尊者迦叶！太好了，尊者迦叶！尊者迦叶！就像把倒下的扶起来，把遮蔽的揭开，给迷路的人指明道路，在黑暗中带来油灯，让‘有眼睛的人能看见各种东西’一样；尊者迦叶也同样用种种方式阐明了法。尊者迦叶！我现在皈依世尊乔达摩，皈依法，皈依比丘僧团。愿尊者迦叶接受我，从今天起，终生皈依，成为优婆塞。尊者迦叶！我想要举行一次大的献供（布施）。请尊者迦叶教导我，如何做才能使我获得长久的利益和安乐。”

三一 “王族！如果在某种献供（祭祀或布施）中，有牛被杀害，有山羊、绵羊被杀害，有鸡、猪被杀害，有各种各样的生命遭到杀戮；并且接受供养的人持有邪见、邪思惟、邪语、邪业、邪命、邪精进、邪念、邪定，王族！这样的献供不会有大果报，不会有大功德，不会有大光明，不会有大发展。王族！譬如一个农夫带着种子和犁进入森林。他在那片土地不好、土壤贫瘠、没有清除树桩荆棘的地方，播撒下残缺、腐烂、被风吹日晒、没有生命力、生长不良的种子。而且天又不按时降下适量的雨水。那些种子能够生长、发育、繁茂吗？农夫能获得丰厚的收成吗？”

“不会的，尊者迦叶！”

“王族！同样地，如果在某种献供中，有牛被杀害……（等同前文）……接受供养的人持有邪见……（等同前文）……邪定，王族！这样的献供不会有大果报，不会有大功德，不会有大光明，不会有大发展。

王族！如果在某种献供中，没有牛被杀害，没有山羊、绵羊被杀害，没有鸡、猪被杀害，没有各种各样的生命遭到杀戮；并且接受供养的人持有正见、正思惟、正语、正业、正命、正精进、正念、正定，王族！这样的献供才会有大果报，有大功德，有大光明，有大发展。王族！譬如一个农夫带着种子和犁进入森林。他在那片土地肥沃、土壤良好、清除了树桩荆棘的地方，播撒下完整、没有腐烂、未受风吹日晒损害、富有生命力、生长良好的种子。而且天又按时降下适量的雨水。那些种子能够生长、发育、繁茂吗？农夫能获得丰厚的收成吗？”

“是的，尊者迦叶！”

“王族！同样地，如果在某种献供中，没有牛被杀害……（等同前文）……没有各种各样的生命遭到杀戮；并且接受供养的人持有正见……（等同前文）……正定，王族！这样的献供才会有大果报，有大功德，有大光明，有大发展。”

三二 那时，王族弊宿设立了布施处，施舍给沙门、婆罗门、穷困者、旅人、乞丐等。但在那布施中，所给的食物是像米糠一样粗劣的、带有酸味的粥饭，所给的衣服是粗糙的、边角料缝制的。在那次布施中，有一位名叫郁多罗的青年负责管理。他在布施后这样回向说：“愿我以此布施功德，只在此世遇到王族弊宿，不要在来世再相遇。” 王族弊宿听说了：“据说郁多罗青年在布施后这样回向——‘愿我以此布施功德，只在此世遇到王族弊宿，不要在来世再相遇。’” 于是，王族弊宿派人叫来郁多罗青年，问他：“据说你，我的孩子郁多罗，在布施后这样回向——‘愿我以此布施功德，只在此世遇到王族弊宿，不要在来世再相遇。’ 这是真的吗？”

“是的，主公。”

“为什么你，我的孩子郁多罗，在布施后这样回向——‘愿我以此布施功德，只在此世遇到王族弊宿，不要在来世再相遇’呢？难道我们，我的孩子郁多罗，不是为了追求福德、期望布施的果报吗？”

“主公！在您的布施中，所给的食物是像米糠一样粗劣的、带有酸味的粥饭，这样的食物连您的脚都不愿碰到，更何况是吃呢？所给的衣服是粗糙的、边角料缝制的，这样的衣服连您的脚都不愿碰到，更何况是穿呢？主公对我们是喜爱和悦意的，我们怎么能把喜爱和悦意的人与不悦意的事物联系在一起呢？”

“既然如此，你，我的孩子郁多罗，以后就按照我所吃的食物来布施，按照我所穿的衣服来布施吧！”

“好的，主公！” 郁多罗青年听从了王族弊宿的吩咐，从此以后，就按照王族弊宿所吃的食物来布施，按照王族弊宿所穿的衣服来布施。

然而，王族弊宿因为布施时心不恭敬、不亲手、不尊重、轻慢地布施，所以在身体败坏、死亡之后，投生到四大天王天中一个空旷的、名叫翅恕（Serīsaka）的天宫里，成为了他们的眷属。而那位负责管理他布施的、名叫郁多罗的青年，因为他布施时心存恭敬、亲手布施、心怀尊重、毫无轻慢地布施，所以在身体败坏、死亡之后，投生到善趣、天界，成为了忉利天的眷属。

三三 那时，尊者牛主（Gavampati）常常在白天去那个空旷的翅恕天宫禅修。于是，弊宿天子来到尊者牛主那里；到了之后，向尊者牛主行礼，然后站在一边。尊者牛主对站在一边的弊宿天子说：“朋友！你是谁？”

“尊者！我是王族弊宿。”

“朋友！你以前不是持有这样的见解吗——‘没有来世，没有化生的众生，没有善恶业的果报’？”

“尊者！我的确曾持有这样的见解——‘没有来世，没有化生的众生，没有善恶业的果报。’ 但是，尊者鸠摩罗迦叶已经使我远离了那种邪恶的见解。”

“那么，朋友！那位在你布施时负责管理的、名叫郁多罗的青年，他投生到哪里去了呢？”

“尊者！那位在我布施时负责管理的、名叫郁多罗的青年，因为他布施时心存恭敬、亲手布施、心怀尊重、毫无轻慢地布施，所以在身体败坏、死亡之后，投生到善趣、天界，成为了忉利天的眷属。而我呢，尊者！因为布施时心不恭敬、不亲手、不尊重、轻慢地布施，所以在身体败坏、死亡之后，投生到四大天王天中这个空旷的翅恕天宫里。因此，尊者牛主！请您回到人间去，这样告诉人们：‘要恭敬地布施，要亲手布施，要心怀尊重地布施，要毫无轻慢地布施。王族弊宿因为布施时心不恭敬、不亲手、不尊重、轻慢地布施，所以在身体败坏、死亡之后，投生到四大天王天中一个空旷的翅恕天宫里。而那位负责管理他布施的、名叫郁多罗的青年，因为他布施时心存恭敬、亲手布施、心怀尊重、毫无轻慢地布施，所以在身体败坏、死亡之后，投生到善趣、天界，成为了忉利天的眷属。’”

三四 于是，尊者牛主回到人间，这样向人们宣告：“要恭敬地布施，要亲手布施，要心怀尊重地布施，要毫无轻慢地布施。王族弊宿因为布施时心不恭敬、不亲手、不尊重、轻慢地布施，所以在身体败坏、死亡之后，投生到四大天王天中一个空旷的翅恕天宫里。而那位负责管理他布施的、名叫郁多罗的青年，因为他布施时心存恭敬、亲手布施、心怀尊重、毫无轻慢地布施，所以在身体败坏、死亡之后，投生到善趣、天界，成为了忉利天的眷属。”

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/8. Nāgasaṃyutta 龙相应 (SN 29, 342-391)/8.1 Nāgavagga 龙品 (SN 29.1-50, 342-391)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.1.1 Suddhikasutta 品类 (SN 29.1, 342)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Nāgasaṃyuttaṃ

1. Suddhikasuttaṃ

342. Sāvatthinidānaṃ. “Catasso imā, bhikkhave, nāgayoniyo. Katamā catasso? Aṇḍajā nāgā, jalābujā nāgā, saṃsedajā nāgā, opapātikā nāgā – imā kho, bhikkhave, catasso nāgayoniyo”ti. Paṭhamaṃ.

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第八 龙相应

［一］ 第一 品类

一～二 ［那时，世尊］在舍卫城的因缘。

三 “各位比丘！龙的诞生方式有四种。是哪四种呢？就是卵生龙、胎生龙、湿生龙、化生龙。

各位比丘！这就是龙的四种诞生方式。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/8. Nāgasaṃyutta 龙相应 (SN 29, 342-391)/8.1 Nāgavagga 龙品 (SN 29.1-50, 342-391)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.1.2 Paṇītatarasutta 妙胜 (SN 29.2, 343)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Paṇītatarasuttaṃ

343. Sāvatthinidānaṃ. “Catasso imā, bhikkhave, nāgayoniyo. Katamā catasso? Aṇḍajā nāgā, jalābujā nāgā, saṃsedajā nāgā, opapātikā nāgā. Tatra, bhikkhave, aṇḍajehi nāgehi jalābujā ca saṃsedajā ca opapātikā ca nāgā paṇītatarā. Tatra, bhikkhave, aṇḍajehi ca jalābujehi ca nāgehi saṃsedajā ca opapātikā ca nāgā paṇītatarā. Tatra, bhikkhave, aṇḍajehi ca jalābujehi ca saṃsedajehi ca nāgehi opapātikā nāgā paṇītatarā. Imā kho, bhikkhave, catasso nāgayoniyo”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［二］ 第二 更殊胜

一～三 ［那时，世尊］在舍卫城的因缘。［卵生龙、胎生龙、湿生龙、］化生龙。

四 “各位比丘！在这些龙当中，胎生龙、湿生龙和化生龙，比起卵生龙更为殊胜。

五 各位比丘！在这些龙当中，湿生龙和化生龙，比起卵生龙和胎生龙更为殊胜。

六 各位比丘！在这些龙当中，化生龙，比起卵生龙、胎生龙和湿生龙更为殊胜。

七 各位比丘！这就是龙的四种诞生方式。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/8. Nāgasaṃyutta 龙相应 (SN 29, 342-391)/8.1 Nāgavagga 龙品 (SN 29.1-50, 342-391)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.1.3 Uposathasutta 斋戒 (SN 29.3, 344)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Uposathasuttaṃ

344. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “ko nu kho, bhante, hetu, ko paccayo, yena midhekacce aṇḍajā nāgā uposathaṃ upavasanti vossaṭṭhakāyā ca bhavantī”ti?

“Idha, bhikkhu, ekaccānaṃ aṇḍajānaṃ nāgānaṃ evaṃ hoti – ‘mayaṃ kho pubbe kāyena dvayakārino ahumha, vācāya dvayakārino, manasā dvayakārino. Te mayaṃ kāyena dvayakārino, vācāya dvayakārino, manasā dvayakārino, kāyassa bhedā paraṃ maraṇā aṇḍajānaṃ nāgānaṃ sahabyataṃ upapannā. Sacajja mayaṃ kāyena sucaritaṃ careyyāma, vācāya sucaritaṃ careyyāma, manasā sucaritaṃ careyyāma, evaṃ mayaṃ kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyāma. Handa, mayaṃ etarahi kāyena sucaritaṃ carāma, vācāya sucaritaṃ carāma, manasā sucaritaṃ carāmā’ti. Ayaṃ kho, bhikkhu, hetu, ayaṃ paccayo, yena midhekacce aṇḍajā nāgā uposathaṃ upavasanti vossaṭṭhakāyā ca bhavantī”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

［三］ 第三 布萨（一）

一 那时［世尊］在舍卫城的因缘。

二 那时，有一位比丘来到世尊的住处。到了之后，顶礼世尊，然后在一旁坐下。

三 那位比丘在一旁坐下后，对世尊说：

“大德！是什么原因，是什么缘由，使得这里的某些卵生龙会受持布萨并约束自身呢？”

四 “比丘！这里的某些卵生龙这样想：‘我们以前，身、语、意造作了善恶夹杂的行为。因为我们身、语、意造作了这些行为，所以在身体败坏、死亡之后，投生到了卵生龙的同伴中。

五 如果我们现在能在身、语、意上奉行善行，那么这样在身体败坏、死亡之后，就能投生到善趣、天界中。

六 我们现在应当在身、语、意上奉行善行。’

七 比丘！就是因为这个原因，这个缘由，使得这里的某些卵生龙会受持布萨并约束自身。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/8. Nāgasaṃyutta 龙相应 (SN 29, 342-391)/8.1 Nāgavagga 龙品 (SN 29.1-50, 342-391)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.1.4 Dutiyauposathasutta 斋戒二 (SN 29.4, 345)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Dutiyauposathasuttaṃ

345. Sāvatthinidānaṃ. Atha kho aññataro bhikkhu yena bhagavā…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “ko nu kho, bhante, hetu, ko paccayo, yena midhekacce jalābujā nāgā uposathaṃ upavasanti vossaṭṭhakāyā ca bhavantī”ti? “Idha, bhikkhu…pe… ayaṃ kho, bhikkhu, hetu, ayaṃ paccayo, yena midhekacce jalābujā nāgā uposathaṃ upavasanti vossaṭṭhakāyā ca bhavantī”ti. Catutthaṃ.

☸---------------------------------------------------------------------

［四］ 第四 布萨（二）

一～二 ［那时，世尊］在舍卫城的因缘。那时有一位比丘来到世尊的住处，顶礼世尊，坐在一旁。依此类推。

三 那位比丘在一旁坐下后，对世尊说：

“大德！是什么原因，是什么缘由，使得这里的某些胎生龙会受持布萨并约束自身呢？”

四～六 （回答）应同样详细解说。

七 “比丘！就是因为这个原因，这个缘由，使得这里的某些胎生龙会受持布萨并约束自身。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/8. Nāgasaṃyutta 龙相应 (SN 29, 342-391)/8.1 Nāgavagga 龙品 (SN 29.1-50, 342-391)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.1.5 Tatiyauposathasutta 斋戒三 (SN 29.5, 346)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Tatiyauposathasuttaṃ

346. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “ko nu kho, bhante, hetu, ko paccayo, yena midhekacce saṃsedajā nāgā uposathaṃ upavasanti vossaṭṭhakāyā ca bhavantī”ti? “Idha, bhikkhu…pe… ayaṃ kho, bhikkhu, hetu, ayaṃ paccayo, yena midhekacce saṃsedajā nāgā uposathaṃ upavasanti vossaṭṭhakāyā ca bhavantī”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

［五］ 第五 布萨（三）

一～二 ［那时，世尊］在舍卫城的因缘。

三 那位比丘在一旁坐下后，对世尊说：

“大德！是什么原因，是什么缘由，使得这里的某些湿生龙会受持布萨并约束自身呢？”

四～六 （回答）应同样详细解说。

七 “比丘！就是因为这个原因，这个缘由，使得这里的某些湿生龙会受持布萨并约束自身。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/8. Nāgasaṃyutta 龙相应 (SN 29, 342-391)/8.1 Nāgavagga 龙品 (SN 29.1-50, 342-391)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.1.6 Catutthauposathasutta 斋戒四 (SN 29.6, 347)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Catutthauposathasuttaṃ

347. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “ko nu kho, bhante, hetu, ko paccayo, yena midhekacce opapātikā nāgā uposathaṃ upavasanti vossaṭṭhakāyā ca bhavantī”ti?

“Idha, bhikkhu, ekaccānaṃ opapātikānaṃ nāgānaṃ evaṃ hoti – ‘mayaṃ kho pubbe kāyena dvayakārino ahumha, vācāya dvayakārino, manasā dvayakārino. Te mayaṃ kāyena dvayakārino, vācāya dvayakārino, manasā dvayakārino, kāyassa bhedā paraṃ maraṇā opapātikānaṃ nāgānaṃ sahabyataṃ upapannā. Sacajja mayaṃ kāyena sucaritaṃ careyyāma, vācāya… manasā sucaritaṃ careyyāma, evaṃ mayaṃ kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyāma. Handa, mayaṃ etarahi kāyena sucaritaṃ carāma, vācāya… manasā sucaritaṃ carāmā’ti. Ayaṃ kho, bhikkhu, hetu, ayaṃ paccayo, yena midhekacce opapātikā nāgā uposathaṃ upavasanti vossaṭṭhakāyā ca bhavantī”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［六］ 第六 布萨（四）

一～二 ［那时，世尊］在舍卫城的因缘。

三 那位比丘在一旁坐下后，对世尊说：

“大德！是什么原因，是什么缘由，使得这里的某些化生龙会受持布萨并约束自身呢？”

四 “比丘！这里的某些化生龙这样想：‘我们以前，身、语、意造作了善恶夹杂的行为。因为我们身、语、意造作了这些行为，所以在身体败坏、死亡之后，投生到了化生龙的同伴中。

五 如果我们现在能在身、语、意上奉行善行，那么这样在身体败坏、死亡之后，就能投生到善趣、天界中。

六 我们现在应当在身、语、意上奉行善行。’

七 比丘！就是因为这个原因，这个缘由，使得这里的某些化生龙会受持布萨并约束自身。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/8. Nāgasaṃyutta 龙相应 (SN 29, 342-391)/8.1 Nāgavagga 龙品 (SN 29.1-50, 342-391)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.1.7 Sutasutta 闻 (SN 29.7, 348)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Sutasuttaṃ

348. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā aṇḍajānaṃ nāgānaṃ sahabyataṃ upapajjatī”ti?

“Idha, bhikkhu, ekacco kāyena dvayakārī hoti, vācāya dvayakārī hoti, manasā dvayakārī hoti. Tassa sutaṃ hoti – ‘aṇḍajā nāgā dīghāyukā vaṇṇavanto sukhabahulā’ti. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā aṇḍajānaṃ nāgānaṃ sahabyataṃ upapajjeyyan’ti. So kāyassa bhedā paraṃ maraṇā aṇḍajānaṃ nāgānaṃ sahabyataṃ upapajjati. Ayaṃ kho, bhikkhu, hetu, ayaṃ paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā aṇḍajānaṃ nāgānaṃ sahabyataṃ upapajjatī”ti. Sattamaṃ.

☸---------------------------------------------------------------------

［七］ 第七 听闻（一）

一～二 ［那时，世尊］在舍卫城的因缘。

三 那位比丘在一旁坐下后，对世尊说：

“大德！是什么原因，是什么缘由，使得这里的某些人，在身体败坏、死亡之后，投生到卵生龙的同伴中呢？”

四 “比丘！这里的某些人，身、语、意造作了善恶夹杂的行为。他曾听闻说：‘卵生龙寿命长、形貌美、快乐多。’

五 他这样想：‘但愿我身体败坏、死亡之后，能投生到卵生龙的同伴中去！’

六 （因为这种愿望和行为）他在身体败坏、死亡之后，就投生到了卵生龙的同伴中。

七 比丘！就是因为这个原因，这个缘由，使得这里的某些人，在身体败坏、死亡之后，投生到卵生龙的同伴中。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/8. Nāgasaṃyutta 龙相应 (SN 29, 342-391)/8.1 Nāgavagga 龙品 (SN 29.1-50, 342-391)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.1.8 Dutiyasutasutta 闻二 (SN 29.8, 349)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Dutiyasutasuttaṃ

349. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā jalābujānaṃ nāgānaṃ sahabyataṃ upapajjatī”ti?…Pe… ayaṃ kho, bhikkhu, hetu, ayaṃ paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā jalābujānaṃ nāgānaṃ sahabyataṃ upapajjatīti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［八］ 第八 听闻（二）

一～二 ［那时，世尊］在舍卫城的因缘。

三 那位比丘在一旁坐下后，对世尊说：

“大德！是什么原因，是什么缘由，使得这里的某些人，在身体败坏、死亡之后，投生到胎生龙的同伴中呢？”

四～六 “比丘！这里的某些人，身、语、意造作了善恶夹杂的行为……依此类推……

七 比丘！就是因为这个原因，这个缘由，使得这里的某些人，在身体败坏、死亡之后，投生到胎生龙的同伴中。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/8. Nāgasaṃyutta 龙相应 (SN 29, 342-391)/8.1 Nāgavagga 龙品 (SN 29.1-50, 342-391)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.1.9 Tatiyasutasutta 闻三 (SN 29.9, 350)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Tatiyasutasuttaṃ

350. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā saṃsedajānaṃ nāgānaṃ sahabyataṃ upapajjatī”ti?…Pe… ayaṃ kho, bhikkhu, hetu, ayaṃ paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā saṃsedajānaṃ nāgānaṃ sahabyataṃ upapajjatīti. Navamaṃ.

☸---------------------------------------------------------------------

［九］ 第九 听闻（三）

一～三 ［那时，世尊］在舍卫城的因缘。

那位比丘在一旁坐下后，对世尊说：

“大德！是什么原因，是什么缘由，使得这里的某些人，在身体败坏、死亡之后，投生到湿生龙的同伴中呢？”

四～六 “比丘！这里的某些人，身、语、意造作了善恶夹杂的行为……依此类推……

七 比丘！就是因为这个原因，这个缘由，使得这里的某些人，在身体败坏、死亡之后，投生到湿生龙的同伴中。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/8. Nāgasaṃyutta 龙相应 (SN 29, 342-391)/8.1 Nāgavagga 龙品 (SN 29.1-50, 342-391)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.1.10 Catutthasutasutta 闻四 (SN 29.10, 351)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Catutthasutasuttaṃ

351. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā opapātikānaṃ nāgānaṃ sahabyataṃ upapajjatī”ti?

“Idha, bhikkhu, ekacco kāyena dvayakārī hoti, vācāya dvayakārī, manasā dvayakārī. Tassa sutaṃ hoti – ‘opapātikā nāgā dīghāyukā vaṇṇavanto sukhabahulā’ti. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā opapātikānaṃ nāgānaṃ sahabyataṃ upapajjeyyan’ti. So kāyassa bhedā paraṃ maraṇā opapātikānaṃ nāgānaṃ sahabyataṃ upapajjati. Ayaṃ kho, bhikkhu, hetu, ayaṃ paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā opapātikānaṃ nāgānaṃ sahabyataṃ upapajjatī”ti. Dasamaṃ.

☸---------------------------------------------------------------------

［十］ 第十 听闻（四）

一～三 ［那时，世尊］在舍卫城的因缘。

那位比丘在一旁坐下后，对世尊说：

“大德！是什么原因，是什么缘由，使得这里的某些人，在身体败坏、死亡之后，投生到化生龙的同伴中呢？”

四 “比丘！这里的某些人，身、语、意造作了善恶夹杂的行为。他曾听闻说：‘化生龙寿命长、形貌美、快乐多。’

五 他这样想：‘但愿我身体败坏、死亡之后，能投生到化生龙的同伴中去！’

六 （因为这种愿望和行为）他在身体败坏、死亡之后，就投生到了化生龙的同伴中。

七 比丘！就是因为这个原因，这个缘由，使得这里的某些人，在身体败坏、死亡之后，投生到化生龙的同伴中。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/8. Nāgasaṃyutta 龙相应 (SN 29, 342-391)/8.1 Nāgavagga 龙品 (SN 29.1-50, 342-391)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.1.11--20 Aṇḍajadānūpakārasuttadasaka 卵生之布施利益等十经 (SN 29.11-20, 352-361)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11-20. Aṇḍajadānūpakārasuttadasakaṃ

352-361. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā aṇḍajānaṃ nāgānaṃ sahabyataṃ upapajjatī”ti?

“Idha, bhikkhu, ekacco kāyena dvayakārī hoti, vācāya dvayakārī, manasā dvayakārī. Tassa sutaṃ hoti – ‘aṇḍajā nāgā dīghāyukā vaṇṇavanto sukhabahulā’ti. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā aṇḍajānaṃ nāgānaṃ sahabyataṃ upapajjeyyan’ti. So annaṃ deti. So kāyassa bhedā paraṃ maraṇā aṇḍajānaṃ nāgānaṃ sahabyataṃ upapajjati. Ayaṃ kho, bhikkhu, hetu…pe… upapajjatīti…pe… so pānaṃ deti…pe… vatthaṃ deti…pe… yānaṃ deti…pe… mālaṃ deti…pe… gandhaṃ deti…pe… vilepanaṃ deti…pe… seyyaṃ deti…pe… āvasathaṃ deti…pe… padīpeyyaṃ deti. So kāyassa bhedā paraṃ maraṇā aṇḍajānaṃ nāgānaṃ sahabyataṃ upapajjati. Ayaṃ kho, bhikkhu, hetu, ayaṃ paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā aṇḍajānaṃ nāgānaṃ sahabyataṃ upapajjatī”ti. Vīsatimaṃ.

☸---------------------------------------------------------------------

［一一～二〇］ 第十一至二十 布施的助缘

一～三 ……那位比丘在一旁坐下后，对世尊说：

“大德！是什么原因，是什么缘由，使得这里的某些人，在身体败坏、死亡之后，投生到卵生龙的同伴中呢？”

四 “比丘！这里的某些人，身、语、意造作了善恶夹杂的行为。他曾听闻说：‘卵生龙寿命长、形貌美、快乐多。’

五 他这样想：‘但愿我身体败坏、死亡之后，能投生到卵生龙的同伴中去！’

六 他布施食物，布施饮料，布施衣服，布施车乘，布施花环，布施熏香，布施涂香，布施卧具，布施住所，布施灯明。他在身体败坏、死亡之后，就投生到了卵生龙的同伴中。

七 比丘！就是因为这个原因，这个缘由，使得这里的某些人，在身体败坏、死亡之后，投生到卵生龙的同伴中。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/8. Nāgasaṃyutta 龙相应 (SN 29, 342-391)/8.1 Nāgavagga 龙品 (SN 29.1-50, 342-391)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.1.21--50 Jalābujādidānūpakārasuttattiṃsaka 胎生之布施利益等三十经 (SN 29.21-50, 362-391)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

21-50. Jalābujādidānūpakārasuttattiṃsakaṃ

362-391. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā jalābujānaṃ nāgānaṃ…pe… saṃsedajānaṃ nāgānaṃ…pe… opapātikānaṃ nāgānaṃ sahabyataṃ upapajjatī”ti?

“Idha, bhikkhu, ekacco kāyena dvayakārī hoti, vācāya dvayakārī, manasā dvayakārī. Tassa sutaṃ hoti – ‘opapātikā nāgā dīghāyukā vaṇṇavanto sukhabahulā’ti. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā opapātikānaṃ nāgānaṃ sahabyataṃ upapajjeyyan’ti. So annaṃ deti…pe… pānaṃ deti…pe… padīpeyyaṃ deti. So kāyassa bhedā paraṃ maraṇā opapātikānaṃ nāgānaṃ sahabyataṃ upapajjati. Ayaṃ kho, bhikkhu, hetu, ayaṃ paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā opapātikānaṃ nāgānaṃ sahabyataṃ upapajjatī”ti.

(Iminā peyyālena dasa dasa suttantā kātabbā. Evaṃ catūsu yonīsu cattālīsaṃ veyyākaraṇā honti. Purimehi pana dasahi suttantehi saha honti paṇṇāsasuttantāti.)

Nāgasaṃyuttaṃ samattaṃ.

Tassuddānaṃ –

Suddhikaṃ paṇītataraṃ, caturo ca uposathā;

Tassa sutaṃ caturo ca, dānūpakārā ca tālīsaṃ;

Paṇṇāsa piṇḍato suttā, nāgamhi suppakāsitāti.

☸---------------------------------------------------------------------

［二一～五〇］ 第二十一至五十 （胎生等）布施的助缘

一～三 ［那时，世尊］在舍卫城的因缘。

那位比丘在一旁坐下后，对世尊说：

“大德！是什么原因，是什么缘由，使得这里的某些人，在身体败坏、死亡之后，投生到胎生龙……依此类推……湿生龙……化生龙的同伴中呢？”

四 “比丘！这里的某些人，身、语、意造作了善恶夹杂的行为。他曾听闻说：‘化生龙寿命长、形貌美、快乐多。’

五 他这样想：‘但愿我身体败坏、死亡之后，能投生到化生龙的同伴中去！’

六 他布施食物，布施饮料……依此类推……（布施灯明）。（因为这种愿望和布施）他在身体败坏、死亡之后，就投生到了化生龙的同伴中。

七 比丘！就是因为这个原因，这个缘由，使得这里的某些人，在身体败坏、死亡之后，投生到化生龙的同伴中。”

像这样详细解说了十部经。如此，对于四种（龙的）诞生方式，共解说了四十种情况。加上前面的十部经，总共是五十部经。

龙相应（完）

本品摄颂：

品类与更殊胜

四布萨及四闻

布施助缘四十篇

龙相应善解说

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/9. Supaṇṇasaṃyutta 金翅鸟相应 (SN 30, 392-437)/9.1 Supaṇṇavagga 金翅鸟品 (SN 30.1-46, 392-437)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9.1.1 Suddhikasutta 品类 (SN 30.1, 392)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Supaṇṇasaṃyuttaṃ

1. Suddhikasuttaṃ

392. Sāvatthinidānaṃ. “Catasso imā, bhikkhave, supaṇṇayoniyo. Katamā catasso? Aṇḍajā supaṇṇā, jalābujā supaṇṇā, saṃsedajā supaṇṇā, opapātikā supaṇṇā – imā kho, bhikkhave, catasso supaṇṇayoniyo”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第九 金翅鸟相应

［一］ 第一 品类

一～二 ［那时，世尊］在舍卫城的因缘。

三 “各位比丘！金翅鸟的诞生方式有四种。是哪四种呢？就是卵生金翅鸟、胎生金翅鸟、湿生金翅鸟、化生金翅鸟。各位比丘！这就是金翅鸟的四种诞生方式。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/9. Supaṇṇasaṃyutta 金翅鸟相应 (SN 30, 392-437)/9.1 Supaṇṇavagga 金翅鸟品 (SN 30.1-46, 392-437)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9.1.2 Harantisutta 取走 (SN 30.2, 393)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Harantisuttaṃ

393. Sāvatthinidānaṃ. “Catasso imā, bhikkhave, supaṇṇayoniyo. Katamā catasso? Aṇḍajā…pe… imā kho, bhikkhave, catasso supaṇṇayoniyo. Tatra, bhikkhave, aṇḍajā supaṇṇā aṇḍajeva nāge haranti, na jalābuje, na saṃsedaje, na opapātike. Tatra, bhikkhave, jalābujā supaṇṇā aṇḍaje ca jalābuje ca nāge haranti, na saṃsedaje, na opapātike. Tatra, bhikkhave, saṃsedajā supaṇṇā aṇḍaje ca jalābuje ca saṃsedaje ca nāge haranti, na opapātike. Tatra, bhikkhave, opapātikā supaṇṇā aṇḍaje ca jalābuje ca saṃsedaje ca opapātike ca nāge haranti. Imā kho, bhikkhave, catasso supaṇṇayoniyo”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［二］ 第二 捕食

一～三 ［那时，世尊］在舍卫城的因缘。

三 “各位比丘！金翅鸟的诞生方式有四种。是哪四种呢？就是卵生……依此类推……各位比丘！这就是金翅鸟的四种诞生方式。

四 各位比丘！在这些当中，卵生金翅鸟只捕食卵生龙，不捕食胎生、湿生、化生龙。

五 各位比丘！在这些当中，胎生金翅鸟捕食卵生和胎生龙，不捕食湿生、化生龙。

六 各位比丘！在这些当中，湿生金翅鸟捕食卵生、胎生和湿生龙，不捕食化生龙。

七 各位比丘！在这些当中，化生金翅鸟捕食卵生、胎生、湿生和化生龙。

八 各位比丘！这就是金翅鸟的四种诞生方式。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/9. Supaṇṇasaṃyutta 金翅鸟相应 (SN 30, 392-437)/9.1 Supaṇṇavagga 金翅鸟品 (SN 30.1-46, 392-437)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9.1.3 Dvayakārīsutta 善恶业 (SN 30.3, 394)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Dvayakārīsuttaṃ

394. Sāvatthinidānaṃ. Aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā aṇḍajānaṃ supaṇṇānaṃ sahabyataṃ upapajjatī”ti? “Idha, bhikkhu, ekacco kāyena dvayakārī hoti, vācāya dvayakārī, manasā dvayakārī. Tassa sutaṃ hoti – ‘aṇḍajā supaṇṇā dīghāyukā vaṇṇavanto sukhabahulā’ti. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā aṇḍajānaṃ supaṇṇānaṃ sahabyataṃ upapajjeyyan’ti. So kāyassa bhedā paraṃ maraṇā aṇḍajānaṃ supaṇṇānaṃ sahabyataṃ upapajjati. Ayaṃ kho, bhikkhu, hetu, ayaṃ paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā aṇḍajānaṃ supaṇṇānaṃ sahabyataṃ upapajjatī”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

［三］ 第三 善恶夹杂行为（一）

一 ［那时，世尊］在舍卫城的因缘。

二 那时，有一位比丘来到世尊的住处。到了之后，顶礼世尊，然后在一旁坐下。

三 坐在一旁的那位比丘对世尊说：

“大德！是什么原因，是什么缘由，使得这里的某些人，在身体败坏、死亡之后，投生到卵生金翅鸟的同伴中呢？”

四 “比丘！这里的某些人，身、语、意造作了善恶夹杂的行为。他曾听闻说：‘卵生金翅鸟寿命长、形貌美、快乐多。’

五 他这样想：‘但愿我身体败坏、死亡之后，能投生到卵生金翅鸟的同伴中去！’ 他（因为这种愿望和行为）在身体败坏、死亡之后，就投生到了卵生金翅鸟的同伴中。

六 比丘！就是因为这个原因，这个缘由，使得这里的某些人，在身体败坏、死亡之后，投生到金翅鸟的同伴中。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/9. Supaṇṇasaṃyutta 金翅鸟相应 (SN 30, 392-437)/9.1 Supaṇṇavagga 金翅鸟品 (SN 30.1-46, 392-437)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9.1.4--6 Dutiyādidvayakārīsuttattika 善恶业二 (SN 30.4-6, 395-397)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4-6. Dutiyādidvayakārīsuttattikaṃ

395-397. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā jalābujānaṃ supaṇṇānaṃ…pe… saṃsedajānaṃ supaṇṇānaṃ…pe… opapātikānaṃ supaṇṇānaṃ sahabyataṃ upapajjatī”ti? “Idha, bhikkhu, ekacco kāyena dvayakārī hoti, vācāya dvayakārī, manasā dvayakārī. Tassa sutaṃ hoti – ‘opapātikā supaṇṇā dīghāyukā vaṇṇavanto sukhabahulā’ti. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā opapātikānaṃ supaṇṇānaṃ sahabyataṃ upapajjeyyan’ti. So kāyassa bhedā paraṃ maraṇā opapātikānaṃ supaṇṇānaṃ sahabyataṃ upapajjati. Ayaṃ kho, bhikkhu, hetu, ayaṃ paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā opapātikānaṃ supaṇṇānaṃ sahabyataṃ upapajjatī”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［四～六］ 第四至六 善恶夹杂行为

一～三 ［那时，世尊］在舍卫城的因缘。坐在一旁的那位比丘对世尊说：

“大德！是什么原因，是什么缘由，使得这里的某些人，在身体败坏、死亡之后，投生到胎生……依此类推……湿生……化生金翅鸟的同伴中呢？”

四 “比丘！这里的某些人，身、语、意造作了善恶夹杂的行为。他曾听闻说：‘化生金翅鸟寿命长、形貌美、快乐多。’

五 他这样想：‘但愿我身体败坏、死亡之后，能投生到化生金翅鸟的同伴中去！’ 他（因为这种愿望和行为）在身体败坏、死亡之后，就投生到了化生金翅鸟的同伴中。

六 比丘！就是因为这个原因，这个缘由，使得这里的某些人，在身体败坏、死亡之后，投生到化生金翅鸟的同伴中。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/9. Supaṇṇasaṃyutta 金翅鸟相应 (SN 30, 392-437)/9.1 Supaṇṇavagga 金翅鸟品 (SN 30.1-46, 392-437)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9.1.7--16 Aṇḍajadānūpakārasuttadasaka 卵生之布施利益等十经 (SN 30.7-16, 398-407)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7-16. Aṇḍajadānūpakārasuttadasakaṃ

398-407. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā aṇḍajānaṃ supaṇṇānaṃ sahabyataṃ upapajjatī”ti? “Idha, bhikkhu, ekacco kāyena dvayakārī hoti, vācāya dvayakārī, manasā dvayakārī. Tassa sutaṃ hoti – ‘aṇḍajā supaṇṇā dīghāyukā vaṇṇavanto sukhabahulā’ti. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā aṇḍajānaṃ supaṇṇānaṃ sahabyataṃ upapajjeyyan’ti. So annaṃ deti…pe… pānaṃ deti… vatthaṃ deti… yānaṃ deti… mālaṃ deti… gandhaṃ deti… vilepanaṃ deti… seyyaṃ deti… āvasathaṃ deti… padīpeyyaṃ deti. So kāyassa bhedā paraṃ maraṇā aṇḍajānaṃ supaṇṇānaṃ sahabyataṃ upapajjati. Ayaṃ kho, bhikkhu, hetu, ayaṃ paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā aṇḍajānaṃ supaṇṇānaṃ sahabyataṃ upapajjatī”ti. Soḷasamaṃ.

☸---------------------------------------------------------------------

［七～一六］ 第七至十六 布施的助缘

一～三 ［那时，世尊］在舍卫城的因缘。坐在一旁的那位比丘对世尊说：

“大德！是什么原因，是什么缘由，使得这里的某些人，在身体败坏、死亡之后，投生到卵生金翅鸟的同伴中呢？”

四 “比丘！这里的某些人，身、语、意造作了善恶夹杂的行为。他曾听闻说：‘卵生金翅鸟寿命长、形貌美、快乐多。’

五 他这样想：‘但愿我身体败坏、死亡之后，能投生到金翅鸟的同伴中去！’

六 他布施食物，布施饮料，布施衣服，布施车乘，布施花环，布施熏香，布施涂香，布施卧具，布施住所，布施灯明。他（因为这种愿望、行为和布施）在身体败坏、死亡之后，就投生到了卵生金翅鸟的同伴中。

七 比丘！就是因为这个原因，这个缘由，使得这里的某些人，在身体败坏、死亡之后，投生到卵生金翅鸟的同伴中。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/9. Supaṇṇasaṃyutta 金翅鸟相应 (SN 30, 392-437)/9.1 Supaṇṇavagga 金翅鸟品 (SN 30.1-46, 392-437)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9.1.17--46 Jalābujādidānūpakārasuttatiṃsaka 胎生之布施利益等三十经 (SN 30.17-46, 408-437)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

17-46. Jalābujādidānūpakārasuttatiṃsakaṃ

408-437. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā jalābujānaṃ supaṇṇānaṃ…pe… saṃsedajānaṃ supaṇṇānaṃ…pe… opapātikānaṃ supaṇṇānaṃ sahabyataṃ upapajjatī”ti? “Idha, bhikkhu, ekacco kāyena dvayakārī hoti, vācāya dvayakārī, manasā dvayakārī. Tassa sutaṃ hoti – ‘opapātikā supaṇṇā dīghāyukā vaṇṇavanto sukhabahulā’ti. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā opapātikānaṃ supaṇṇānaṃ sahabyataṃ upapajjeyyan’ti. So annaṃ deti…pe… pānaṃ deti…pe… padīpeyyaṃ deti. So kāyassa bhedā paraṃ maraṇā opapātikānaṃ supaṇṇānaṃ sahabyataṃ upapajjati. Ayaṃ kho, bhikkhu, hetu, ayaṃ paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā opapātikānaṃ supaṇṇānaṃ sahabyataṃ upapajjatī”ti. Chacattālīsamaṃ.

(Evaṃ piṇḍakena chacattālīsaṃ suttantā honti.)

Supaṇṇasaṃyuttaṃ samattaṃ.

Tassuddānaṃ –

Suddhikaṃ haranti ceva, dvayakārī ca caturo;

Dānūpakārā tālīsaṃ, supaṇṇe suppakāsitāti.

☸---------------------------------------------------------------------

［一七～四六］ 第十七至四十六 （胎生等）布施的助缘

一～三 ［那时，世尊］在舍卫城的因缘。坐在一旁的那位比丘对世尊说：

“大德！是什么原因，是什么缘由，使得这里的某些人，在身体败坏、死亡之后，投生到胎生金翅鸟……依此类推……湿生金翅鸟……化生金翅鸟的同伴中呢？”

四 “比丘！这里的某些人，身、语、意造作了善恶夹杂的行为。他曾听闻说：‘化生金翅鸟寿命长、形貌美、快乐多。’

五 他这样想：‘但愿我身体败坏、死亡之后，能投生到化生金翅鸟的同伴中去！’

六 他布施食物……依此类推……布施灯明。他（因为这种愿望、行为和布施）在身体败坏、死亡之后，就投生到了化生金翅鸟的同伴中。

七 比丘！就是因为这个原因，这个缘由，使得这里的某些人，在身体败坏、死亡之后，投生到化生金翅鸟的同伴中。”

（此相应）总共包含四十六部经。

金翅鸟相应（完）

本品摄颂：

品类以及捕食

四种善恶夹杂行

布施助缘四十篇

金翅鸟相应善说

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/10. Gandhabbakāyasaṃyutta 乾达婆相应 (SN 31, 438-549)/10.1 Gandhabbavagga 乾达婆品 (SN 31.1-112, 438-549)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.1.1 Suddhikasutta 品类 (SN 31.1, 438)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Gandhabbakāyasaṃyuttaṃ

1. Suddhikasuttaṃ

438. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme …pe… bhagavā etadavoca – “gandhabbakāyike vo, bhikkhave, deve desessāmi. Taṃ suṇātha. Katamā ca, bhikkhave, gandhabbakāyikā devā? Santi, bhikkhave, mūlagandhe adhivatthā devā. Santi, bhikkhave, sāragandhe adhivatthā devā. Santi, bhikkhave, pheggugandhe adhivatthā devā. Santi, bhikkhave, tacagandhe adhivatthā devā. Santi, bhikkhave, papaṭikagandhe adhivatthā devā. Santi, bhikkhave, pattagandhe adhivatthā devā. Santi, bhikkhave, pupphagandhe adhivatthā devā. Santi, bhikkhave, phalagandhe adhivatthā devā. Santi, bhikkhave, rasagandhe adhivatthā devā. Santi, bhikkhave, gandhagandhe adhivatthā devā. Ime vuccanti, bhikkhave, gandhabbakāyikā devā”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第十 干达婆相应

［一］ 第一 品类

一～二 ［一时，世尊］在舍卫城的因缘。

三 “各位比丘！我将为你们说关于干达婆身天神，请仔细听。

四 各位比丘！哪些是干达婆身天神呢？

各位比丘！有依附于根香而住的天神。各位比丘！有依附于树心香而住的天神。各位比丘！有依附于树肤香而住的天神。各位比丘！有依附于树皮香而住的天神。各位比丘！有依附于树芽香而住的天神。各位比丘！有依附于叶香而住的天神。各位比丘！有依附于花香而住的天神。各位比丘！有依附于果香而住的天神。各位比丘！有依附于（树）液香而住的天神。各位比丘！有依附于香气本身而住的天神。

五 各位比丘！这些就称为干达婆身天神。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/10. Gandhabbakāyasaṃyutta 乾达婆相应 (SN 31, 438-549)/10.1 Gandhabbavagga 乾达婆品 (SN 31.1-112, 438-549)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.1.2 Sucaritasutta 善行 (SN 31.2, 439)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Sucaritasuttaṃ

439. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā gandhabbakāyikānaṃ devānaṃ sahabyataṃ upapajjatī”ti? “Idha, bhikkhu, ekacco kāyena sucaritaṃ carati, vācāya sucaritaṃ carati, manasā sucaritaṃ carati. Tassa sutaṃ hoti – ‘gandhabbakāyikā devā dīghāyukā vaṇṇavanto sukhabahulā’ti. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā gandhabbakāyikānaṃ devānaṃ sahabyataṃ upapajjeyyan’ti. So kāyassa bhedā paraṃ maraṇā gandhabbakāyikānaṃ devānaṃ sahabyataṃ upapajjati. Ayaṃ kho, bhikkhu, hetu, ayaṃ paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā gandhabbakāyikānaṃ devānaṃ sahabyataṃ upapajjatī”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［二］ 第二 善行

一～三 ［那时，世尊］在舍卫城的因缘。

四 坐在一旁的那位比丘对世尊说：

“大德！是什么原因，是什么缘由，使得这里的某些人，在身体败坏、死亡之后，投生到干达婆身天神的同伴中呢？”

五 “比丘！这里的某些人，身行善行，语行善行，意行善行。他曾听闻说：‘干达婆身天神寿命长、形貌美、快乐多。’

六 他这样想：‘但愿我身体败坏、死亡之后，能投生到干达婆身天神的同伴中去！’ 他（因为这种愿望和善行）在身体败坏、死亡之后，就投生到了干达婆身天神的同伴中。

七 比丘！就是因为这个原因，这个缘由，使得这里的某些人，在身体败坏、死亡之后，投生到干达婆身天神的同伴中。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/10. Gandhabbakāyasaṃyutta 乾达婆相应 (SN 31, 438-549)/10.1 Gandhabbavagga 乾达婆品 (SN 31.1-112, 438-549)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.1.3 Mūlagandhadātāsutta 根香施者 (SN 31.3, 440)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Mūlagandhadātāsuttaṃ

440. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā mūlagandhe adhivatthānaṃ devānaṃ sahabyataṃ upapajjatī”ti? “Idha, bhikkhu, ekacco kāyena sucaritaṃ carati, vācāya sucaritaṃ carati, manasā sucaritaṃ carati. Tassa sutaṃ hoti – ‘mūlagandhe adhivatthā devā dīghāyukā vaṇṇavanto sukhabahulā’ti. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā mūlagandhe adhivatthānaṃ devānaṃ sahabyataṃ upapajjeyyan’ti. So dātā hoti mūlagandhānaṃ. So kāyassa bhedā paraṃ maraṇā mūlagandhe adhivatthānaṃ devānaṃ sahabyataṃ upapajjati. Ayaṃ kho, bhikkhu, hetu…pe… yena midhekacco kāyassa bhedā paraṃ maraṇā mūlagandhe adhivatthānaṃ devānaṃ sahabyataṃ upapajjatī”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

［三］ 第三 根香布施者

一～四 ［那时，世尊］在舍卫城的因缘。坐在一旁的那位比丘对世尊说：

“大德！是什么原因，是什么缘由，使得这里的某些人，在身体败坏、死亡之后，投生到依附于根香而住的天神的同伴中呢？”

五 “比丘！这里的某些人，身行善行，语行善行，意行善行。他曾听闻说：‘依附于根香而住的天神寿命长、形貌美、快乐多。’

六 他这样想：‘但愿我身体败坏、死亡之后，能投生到依附于根香而住的天神的同伴中去！’ 他（不仅有此愿望和善行，还）布施根香。他在身体败坏、死亡之后，就投生到了依附于根香而住的天神的同伴中。

七 比丘！就是因为这个原因…（这个缘由）…使得这里的某些人，在身体败坏、死亡之后，投生到依附于根香而住的天神的同伴中。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/10. Gandhabbakāyasaṃyutta 干达婆相应 (SN 31, 438-549)/10.1 Gandhabbavagga 干达婆品 (SN 31.1-112, 438-549)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.1.4--12 Sāragandhādidātāsuttanavaka 树心香施者 (SN 31.4-12, 441-449)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4-12. Sāragandhādidātāsuttanavakaṃ

441-449. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā sāragandhe adhivatthānaṃ devānaṃ…pe… pheggugandhe adhivatthānaṃ devānaṃ… tacagandhe adhivatthānaṃ devānaṃ… papaṭikagandhe adhivatthānaṃ devānaṃ… pattagandhe adhivatthānaṃ devānaṃ… pupphagandhe adhivatthānaṃ devānaṃ… phalagandhe adhivatthānaṃ devānaṃ… rasagandhe adhivatthānaṃ devānaṃ… gandhagandhe adhivatthānaṃ devānaṃ sahabyataṃ upapajjatī”ti? “Idha, bhikkhu, ekacco kāyena sucaritaṃ carati, vācāya sucaritaṃ carati, manasā sucaritaṃ carati. Tassa sutaṃ hoti – ‘sāragandhe adhivatthā devā dīghāyukā vaṇṇavanto sukhabahulā’ti. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā sāragandhe adhivatthānaṃ devānaṃ…pe… pheggugandhe adhivatthānaṃ devānaṃ… tacagandhe adhivatthānaṃ devānaṃ… papaṭikagandhe adhivatthānaṃ devānaṃ… pattagandhe adhivatthānaṃ devānaṃ… pupphagandhe adhivatthānaṃ devānaṃ… phalagandhe adhivatthānaṃ devānaṃ… rasagandhe adhivatthānaṃ devānaṃ… gandhagandhe adhivatthānaṃ devānaṃ sahabyataṃ upapajjeyyan’ti. So dātā hoti sāragandhānaṃ…pe… so dātā hoti pheggugandhānaṃ… so dātā hoti tacagandhānaṃ… so dātā hoti papaṭikagandhānaṃ… so dātā hoti pattagandhānaṃ… so dātā hoti pupphagandhānaṃ… so dātā hoti phalagandhānaṃ… so dātā hoti rasagandhānaṃ… so dātā hoti gandhagandhānaṃ. So kāyassa bhedā paraṃ maraṇā gandhagandhe adhivatthānaṃ devānaṃ sahabyataṃ upapajjati. Ayaṃ kho, bhikkhu, hetu, ayaṃ paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā gandhagandhe adhivatthānaṃ devānaṃ sahabyataṃ upapajjatī”ti. Dvādasamaṃ.

☸---------------------------------------------------------------------

［四～一二］ 第四～十二 施者

一～四 这时，世尊在舍卫城。坐在一个地方的那位比丘，对世尊说：

“尊者！是什么原因？是什么缘由？使得这里的某些人，身体坏灭死亡之后，投生到依靠树心香而居住的天神群体中呢？”

五 “比丘！这里的某些人，身体力行善行，言语力行善行，心意力行善行。他听说依靠树心香而居住的天神，是长寿、相貌庄严、有很多快乐的。

六 他这样想：‘希望我身体坏灭死亡之后，能投生到依靠树心香而居住的天神群体中。’ 他布施树心香……乃至……他布施木髓香……他布施树皮香……他布施树皮外层香……他布施叶香……他布施花香……他布施果香……他布施汁液香……他布施香香。他身体坏灭死亡之后，投生到依靠香香而居住的天神群体中。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/10. Gandhabbakāyasaṃyutta 干达婆相应 (SN 31, 438-549)/10.1 Gandhabbavagga 干达婆品 (SN 31.1-112, 438-549)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.1.13--22 Mūlagandhadānūpakārasuttadasaka 根香布施利益等十经 (SN 31.13-22, 450-459)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

13-22. Mūlagandhadānūpakārasuttadasakaṃ

450-459. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā mūlagandhe adhivatthānaṃ devānaṃ sahabyataṃ upapajjatī”ti? “Idha, bhikkhu, ekacco kāyena sucaritaṃ carati, vācāya sucaritaṃ carati, manasā sucaritaṃ carati. Tassa sutaṃ hoti – ‘mūlagandhe adhivatthā devā dīghāyukā vaṇṇavanto sukhabahulā’ti. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā mūlagandhe adhivatthānaṃ devānaṃ sahabyataṃ upapajjeyyan’ti. So annaṃ deti…pe… pānaṃ deti… vatthaṃ deti… yānaṃ deti… mālaṃ deti… gandhaṃ deti… vilepanaṃ deti… seyyaṃ deti… āvasathaṃ deti… padīpeyyaṃ deti. So kāyassa bhedā paraṃ maraṇā mūlagandhe adhivatthānaṃ devānaṃ sahabyataṃ upapajjati. Ayaṃ kho, bhikkhu, hetu, ayaṃ paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā mūlagandhe adhivatthānaṃ devānaṃ sahabyataṃ upapajjatī”ti. Bāvīsatimaṃ.

☸---------------------------------------------------------------------

［一三～二二］ 第十三 布施利益

一～四 这时，世尊在舍卫城。坐在一个地方的那位比丘对世尊说：“尊者！

是什么原因？是什么缘由？使得这里的某些人，身体坏灭死亡之后，投生到依靠根香而居住的天神群体中呢？”

五 “比丘！这里的某些人，身体力行善行，言语力行善行，心意力行善行。他听说：依靠根香

而居住的天神是长寿、相貌庄严、有很多快乐的。

六 他这样想：‘希望我身体坏灭死亡之后，能投生到依靠根香而居住的天神群体中。’ 他布施食物、布施饮料、

布施衣服，布施交通工具，布施花环，布施香……布施涂香、布施卧具，布施住所、布施灯具。

他身体坏灭死亡之后，投生到依靠根香而居住的天神群体中。

七 比丘！就是这个原因，就是这个缘由，使得这里的某些人，身体坏灭死亡之后，投生到依靠根香而居住的天神群体

中。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/10. Gandhabbakāyasaṃyutta 干达婆相应 (SN 31, 438-549)/10.1 Gandhabbavagga 干达婆品 (SN 31.1-112, 438-549)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.1.23--112 Sāragandhādidānūpakārasuttanavutika 树心香布施利益等九十经 (SN 31.23-112, 460-549)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

23-112. Sāragandhādidānūpakārasuttanavutikaṃ

460-549. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā sāragandhe adhivatthānaṃ devānaṃ…pe… pheggugandhe adhivatthānaṃ devānaṃ… tacagandhe adhivatthānaṃ devānaṃ … papaṭikagandhe adhivatthānaṃ devānaṃ… pattagandhe adhivatthānaṃ devānaṃ… pupphagandhe adhivatthānaṃ devānaṃ… phalagandhe adhivatthānaṃ devānaṃ… rasagandhe adhivatthānaṃ devānaṃ… gandhagandhe adhivatthānaṃ devānaṃ sahabyataṃ upapajjatī”ti? “Idha, bhikkhu, ekacco kāyena sucaritaṃ carati, vācāya sucaritaṃ carati, manasā sucaritaṃ carati. Tassa sutaṃ hoti – ‘gandhagandhe adhivatthā devā dīghāyukā vaṇṇavanto sukhabahulā’ti. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā gandhagandhe adhivatthānaṃ devānaṃ sahabyataṃ upapajjeyyan’ti. So annaṃ deti…pe… pānaṃ deti… vatthaṃ deti… yānaṃ deti… mālaṃ deti… gandhaṃ deti… vilepanaṃ deti… seyyaṃ deti… āvasathaṃ deti… padīpeyyaṃ deti. So kāyassa bhedā paraṃ maraṇā gandhagandhe adhivatthānaṃ devānaṃ sahabyataṃ upapajjati. Ayaṃ kho, bhikkhu, hetu, ayaṃ paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā gandhagandhe adhivatthānaṃ devānaṃ sahabyataṃ upapajjatī”ti. Dvādasasatimaṃ.

(Evaṃ piṇḍakena ekasatañca dvādasa ca suttantā honti.)

Gandhabbakāyasaṃyuttaṃ samattaṃ.

Tassuddānaṃ –

Suddhikañca sucaritaṃ, dātā hi apare dasa;

Dānūpakārā satadhā, gandhabbe suppakāsitāti.

☸---------------------------------------------------------------------

［二三～一一二］ 第十四～二十三 布施利益

一～四 这时，世尊在舍卫城。坐在一个地方的那位比丘，对世尊说：

“尊者！是什么原因？是什么缘由？使得这里的某些人，身体坏灭死亡之后，投生到依靠树心香……木髓香……树皮香……树皮外层香……叶香……花香……果香……汁液香……香香而居住的天神群体

中呢？”

五 “比丘！这里的某些人，身体力行善行，言语力行善行，心意力行善行。他听说依靠香香而

居住的天神，是长寿、相貌庄严、有很多快乐的。

六 他这样想：‘希望我身体坏灭死亡之后，能投生到依靠香香而居住的天神群体中。’ 他布施食物、布施饮料、

布施衣服、布施交通工具、布施花环、布施香、布施涂香、布施卧具、布施住所、布施灯具。

他身体坏灭死亡之后，投生到依靠香香而居住的天神群体中。

七 比丘！就是这个原因、就是这个缘由，使得这里的某些人，身体坏灭死亡之后，投生到依靠香香而居住的天神群体

中。”

像这样总共有一百一十二部经

干达婆相应（完）

此处摄颂曰：

品类与善行，

以及十施者，

十布施利益，

善说干达婆。

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/11. Valāhakasaṃyutta 云相应 (SN 32, 550-606)/11.1 Valāhakavagga 云品 (SN 32.1-57, 550-606)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.1.1 Suddhikasutta 品类 (SN 32.1, 550)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Valāhakasaṃyuttaṃ

1. Suddhikasuttaṃ

550. Sāvatthinidānaṃ. “Valāhakakāyike vo, bhikkhave, deve desessāmi. Taṃ suṇātha. Katame ca, bhikkhave, valāhakakāyikā devā? Santi, bhikkhave, sītavalāhakā devā; santi uṇhavalāhakā devā; santi abbhavalāhakā devā; santi vātavalāhakā devā; santi vassavalāhakā devā – ime vuccanti, bhikkhave, ‘valāhakakāyikā devā’”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第十一 云相应

［一］ 第一 说示

一～二 这时，世尊在舍卫城。

三 “诸比丘！我为你们说云身天，请仔细听。

四 诸比丘！什么是云身天呢？诸比丘！有寒云天、有热云天、有密云天、有风云天、有雨云天。

五 诸比丘！这些就称为‘云身天’。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/11. Valāhakasaṃyutta 云相应 (SN 32, 550-606)/11.1 Valāhakavagga 云品 (SN 32.1-57, 550-606)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.1.2 Sucaritasutta 善行 (SN 32.2, 551)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Sucaritasuttaṃ

551. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā valāhakakāyikānaṃ devānaṃ sahabyataṃ upapajjatī”ti? “Idha, bhikkhu, ekacco kāyena sucaritaṃ carati, vācāya sucaritaṃ carati, manasā sucaritaṃ carati. Tassa sutaṃ hoti – ‘valāhakakāyikā devā dīghāyukā vaṇṇavanto sukhabahulā’ti. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā valāhakakāyikānaṃ devānaṃ sahabyataṃ upapajjeyyan’ti. So kāyassa bhedā paraṃ maraṇā valāhakakāyikānaṃ devānaṃ sahabyataṃ upapajjati. Ayaṃ kho, bhikkhu, hetu, ayaṃ paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā valāhakakāyikānaṃ devānaṃ sahabyataṃ upapajjatī”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［二］ 第二 善行

一～三 这时，世尊在舍卫城。坐在一个地方的那位比丘，对世尊说：

“尊者！是什么原因？是什么缘由？使得这里的某些人，身体坏灭死亡之后，投生到云身天的群体中呢？”

四 “比丘！这里的某些人，身体力行善行，言语力行善行，心意力行善行。他听说云身天是长

寿、相貌庄严、有很多快乐的。

五 他这样想：‘希望我身体坏灭死亡之后，能投生到云身天的群体中。’ 他身体坏灭死亡之后，投生到云身天的

群体中。

六 比丘！就是这个原因，就是这个缘由，使得这里的某些人，身体坏灭死亡之后，投生到云身天的群体中。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/11. Valāhakasaṃyutta 云相应 (SN 32, 550-606)/11.1 Valāhakavagga 云品 (SN 32.1-57, 550-606)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.1.3--12 Sītavalāhakadānūpakārasuttadasaka 寒云布施利益等十经 (SN 32.3-12, 552-561)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3-12. Sītavalāhakadānūpakārasuttadasakaṃ

552-561. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā sītavalāhakānaṃ devānaṃ sahabyataṃ upapajjatī”ti? “Idha bhikkhu, ekacco kāyena sucaritaṃ carati, vācāya sucaritaṃ carati, manasā sucaritaṃ carati. Tassa sutaṃ hoti – ‘sītavalāhakā devā dīghāyukā vaṇṇavanto sukhabahulā’ti. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā sītavalāhakānaṃ devānaṃ sahabyataṃ upapajjeyyan’ti. So annaṃ deti…pe… padīpeyyaṃ deti. So kāyassa bhedā paraṃ maraṇā sītavalāhakānaṃ devānaṃ sahabyataṃ upapajjati. Ayaṃ kho, bhikkhu, hetu, ayaṃ paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā sītavalāhakānaṃ devānaṃ sahabyataṃ upapajjatī”ti. Dvādasamaṃ.

☸---------------------------------------------------------------------

［三～一二］ 第三 布施利益

一～三 这时，世尊在舍卫城。坐在一个地方的那位比丘，对世尊说：

“尊者！是什么原因？是什么缘由？使得这里的某些人，身体坏灭死亡之后，投生到寒云天的群体中呢？”

四 “比丘！这里的某些人，身体力行善行，言语力行善行，心意力行善行。他听说寒云天是

长寿、相貌庄严、有很多快乐的。

五 他这样想：‘希望我身体坏灭死亡之后，能投生到寒云天的群体中。’ 他布施食物……乃至……布

施灯具。他身体坏灭死亡之后，投生到寒云天的群体中。

六 比丘！就是这个原因，就是这个缘由，使得这里的某些人，身体坏灭死亡之后，投生到寒云天的群体中。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/11. Valāhakasaṃyutta 云相应 (SN 32, 550-606)/11.1 Valāhakavagga 云品 (SN 32.1-57, 550-606)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.1.13--52 Uṇhavalāhakadānūpakārasutta 热云布施利益等四十经 (SN 32.13-52, 562-601)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

13-52. Uṇhavalāhakadānūpakārasuttacālīsakaṃ

562-601. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “ko nu kho, bhante, hetu, ko paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā uṇhavalāhakānaṃ devānaṃ…pe… abbhavalāhakānaṃ devānaṃ…pe… vātavalāhakānaṃ devānaṃ…pe… vassavalāhakānaṃ devānaṃ sahabyataṃ upapajjatī”ti? “Idha, bhikkhu, ekacco kāyena sucaritaṃ carati, vācāya sucaritaṃ carati, manasā sucaritaṃ carati. Tassa sutaṃ hoti – ‘vassavalāhakā devā dīghāyukā vaṇṇavanto sukhabahulā’ti. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā vassavalāhakānaṃ devānaṃ sahabyataṃ upapajjeyyan’ti. So annaṃ deti…pe… padīpeyyaṃ deti. So kāyassa bhedā paraṃ maraṇā vassavalāhakānaṃ devānaṃ sahabyataṃ upapajjati. Ayaṃ kho, bhikkhu, hetu, ayaṃ paccayo, yena midhekacco kāyassa bhedā paraṃ maraṇā vassavalāhakānaṃ devānaṃ sahabyataṃ upapajjatī”ti. Dvepaññāsamaṃ.

☸---------------------------------------------------------------------

［一三～五二］ 第四～七 布施利益

一～三 这时，世尊在舍卫城。坐在一个地方的那位比丘，对世尊说：

“尊者！是什么原因？是什么缘由？使得这里的某些人，身体坏灭死亡之后，投生到热云天……密云天

……风云天……雨云天的群体中呢？”

四 “比丘！这里的某些人，身体力行善行，言语力行善行，心意力行善行。他听说雨云天是

长寿、相貌庄严、有很多快乐的。

五 他这样想：‘希望我身体坏灭死亡之后，能投生到雨云天的群体中。’ 他布施食物……乃至……布

施灯具。他身体坏灭死亡之后，投生到雨云天的群体中。

六 比丘，就是这个原因，就是这个缘由，使得这里的某些人，身体坏灭死亡之后，投生到雨云天的群体中。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/11. Valāhakasaṃyutta 云相应 (SN 32, 550-606)/11.1 Valāhakavagga 云品 (SN 32.1-57, 550-606)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.1.53 Sītavalāhakasutta 寒云天 (SN 32.53, 602)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

53. Sītavalāhakasuttaṃ

602. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “ko nu kho, bhante, hetu, ko paccayo, yenekadā sītaṃ hotī”ti? “Santi, bhikkhu, sītavalāhakā nāma devā. Tesaṃ yadā evaṃ hoti – ‘yaṃnūna mayaṃ sakāya ratiyā vaseyyāmā’ti [rameyyāmāti (sī. syā. kaṃ. pī.) evamuparipi], tesaṃ taṃ cetopaṇidhimanvāya sītaṃ hoti. Ayaṃ kho, bhikkhu, hetu, ayaṃ paccayo, yenekadā sītaṃ hotī”ti. Tepaññāsamaṃ.

☸---------------------------------------------------------------------

［五三］ 第八 寒

一～三 这时，世尊在舍卫城。坐在一个地方的那位比丘，对世尊说：

“尊者！是什么原因？是什么缘由？使得有时候天气寒冷呢？”

四 “比丘！有名叫寒云天的天神。当他们这样想：‘让我们享受自己的快乐吧！’的时候，随着他们那个心愿而变得寒冷。

五 比丘！就是这个原因、就是这个缘由，使得有时候天气寒冷。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/11. Valāhakasaṃyutta 云相应 (SN 32, 550-606)/11.1 Valāhakavagga 云品 (SN 32.1-57, 550-606)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.1.54 Uṇhavalāhakasutta 热云天 (SN 32.54, 603)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

54. Uṇhavalāhakasuttaṃ

603. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “ko nu kho, bhante, hetu, ko paccayo, yenekadā uṇhaṃ hotī”ti? “Santi, bhikkhu, uṇhavalāhakā nāma devā. Tesaṃ yadā evaṃ hoti – ‘yaṃnūna mayaṃ sakāya ratiyā vaseyyāmā’ti, tesaṃ taṃ cetopaṇidhimanvāya uṇhaṃ hoti. Ayaṃ kho, bhikkhu, hetu, ayaṃ paccayo, yenekadā uṇhaṃ hotī”ti. Catupaññāsamaṃ.

☸---------------------------------------------------------------------

［五四］ 第九 热

一～三 这时，世尊在舍卫城。坐在一个地方的那位比丘，对世尊说：

“尊者！是什么原因？是什么缘由？使得有时候天气炎热呢？”

四 “比丘！有名叫热云天的天神。当他们这样想：‘让我们享受自己的快乐吧！’的时候，随着他们那个心愿而变得炎热。

五 比丘！就是这个原因、就是这个缘由，使得有时候天气炎热。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/11. Valāhakasaṃyutta 云相应 (SN 32, 550-606)/11.1 Valāhakavagga 云品 (SN 32.1-57, 550-606)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.1.55 Abbhavalāhakasutta 密云天 (SN 32.55, 604)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

55. Abbhavalāhakasuttaṃ

604. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “ko nu kho, bhante, hetu, ko paccayo, yenekadā abbhaṃ hotī”ti? “Santi, bhikkhu, abbhavalāhakā nāma devā. Tesaṃ yadā evaṃ hoti – ‘yaṃnūna mayaṃ sakāya ratiyā vaseyyāmā’ti, tesaṃ taṃ cetopaṇidhimanvāya abbhaṃ hoti. Ayaṃ kho, bhikkhu, hetu, ayaṃ paccayo, yenekadā abbhaṃ hotī”ti. Pañcapaññāsamaṃ.

☸---------------------------------------------------------------------

［五五］ 第十 密云

一～三 这时，世尊在舍卫城。坐在一个地方的那位比丘，对世尊说：

“尊者！是什么原因？是什么缘由？使得有时候天空布满密云呢？”

四 “比丘！有名叫密云天的天神。当他们这样想：‘让我们享受自己的快乐吧！’的时候，随着他们那个心愿而天空布满密云。

五 比丘！就是这个原因、就是这个缘由，使得有时候天空布满密云。”

☸.....................................................................

☸*********************************************************************

55. Abbhavalāhakasuttaṃ

604. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “ko nu kho, bhante, hetu, ko paccayo, yenekadā abbhaṃ hotī”ti? “Santi, bhikkhu, abbhavalāhakā nāma devā. Tesaṃ yadā evaṃ hoti – ‘yaṃnūna mayaṃ sakāya ratiyā vaseyyāmā’ti, tesaṃ taṃ cetopaṇidhimanvāya abbhaṃ hoti. Ayaṃ kho, bhikkhu, hetu, ayaṃ paccayo, yenekadā abbhaṃ hotī”ti. Pañcapaññāsamaṃ.

☸---------------------------------------------------------------------

［五五］ 第十 密云

一～三 这时，世尊在舍卫城。坐在一个地方的那位比丘，对世尊说：

“尊者！是什么原因？是什么缘由？使得有时候天空布满密云呢？”

四 “比丘！有名叫密云天的天神。当他们这样想：‘让我们享受自己的快乐吧！’的时候，随着他们那个心愿而天空布满密云。

五 比丘！就是这个原因、就是这个缘由，使得有时候天空布满密云。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/11. Valāhakasaṃyutta 云相应 (SN 32, 550-606)/11.1 Valāhakavagga 云品 (SN 32.1-57, 550-606)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.1.56 Vātavalāhakasutta 风云天 (SN 32.56, 605)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

56. Vātavalāhakasuttaṃ

605. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “ko nu kho, bhante, hetu, ko paccayo, yenekadā vāto hotī”ti? “Santi, bhikkhu, vātavalāhakā nāma devā. Tesaṃ yadā evaṃ hoti – ‘yaṃnūna mayaṃ sakāya ratiyā vaseyyāmā’ti, tesaṃ taṃ cetopaṇidhimanvāya vāto hoti. Ayaṃ kho, bhikkhu, hetu, ayaṃ paccayo, yenekadā vāto hotī”ti. Chappaññāsamaṃ.

☸---------------------------------------------------------------------

［五六］ 第十一 风

一～三 这时，世尊在舍卫城。坐在一个地方的那位比丘，对世尊说：

“尊者！是什么原因？是什么缘由？使得有时候刮风呢？”

四 “比丘！有名叫风云天的天神。当他们这样想：‘让我们享受自己的快乐吧！’的时候，随着他们那个心愿而开始刮风。

五 比丘！就是这个原因、就是这个缘由，使得有时候刮风。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/11. Valāhakasaṃyutta 云相应 (SN 32, 550-606)/11.1 Valāhakavagga 云品 (SN 32.1-57, 550-606)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.1.57 Vassavalāhakasutta 雨云天 (SN 32.57, 606)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

57. Vassavalāhakasuttaṃ

606. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “ko nu kho, bhante, hetu, ko paccayo, yenekadā devo vassatī”ti? “Santi, bhikkhu, vassavalāhakā nāma devā. Tesaṃ yadā evaṃ hoti – ‘yaṃnūna mayaṃ sakāya ratiyā vaseyyāmā’ti, tesaṃ taṃ cetopaṇidhimanvāya devo vassati. Ayaṃ kho, bhikkhu, hetu, ayaṃ paccayo, yenekadā devo vassatī”ti. Sattapaññāsamaṃ.

Sattapaññāsasuttantaṃ niṭṭhitaṃ.

Valāhakasaṃyuttaṃ samattaṃ.

Tassuddānaṃ –

Suddhikaṃ sucaritañca dānūpakārapaññāsaṃ;

Sītaṃ uṇhañca abbhañca vātavassavalāhakāti.

☸---------------------------------------------------------------------

［五七］ 第十二 雨

一～三 这时，世尊在舍卫城。坐在一个地方的那位比丘，对世尊说：

“尊者！是什么原因？是什么缘由？使得有时候下雨呢？”

四 “比丘！有名叫雨云天的天神。当他们这样想：‘让我们享受自己的快乐吧！’的时候，随着他们那个心愿而天开始下雨。

五 比丘！就是这个原因、就是这个缘由，使得有时候下雨。”

云相应（完）

总共有五十七部经。

此处的摄颂曰：

说示与善行，

五布施利益，

寒热乃至密云，

风雨等之云。

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/12. Vacchagottasaṃyutta 婆磋种相应 (SN 33, 607-661)/12.1 Vacchagottavagga 婆磋种品 (SN 33.1-55, 607-661)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.1.1 Rūpaaññāṇasutta 对色无知 (SN 33.1, 607)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

12. Vacchagottasaṃyuttaṃ

1. Rūpaaññāṇasuttaṃ

607. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho vacchagotto paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca – “ko nu kho, bho gotama, hetu, ko paccayo, yānimāni [yenimāni (?)] anekavihitāni diṭṭhigatāni loke uppajjanti – sassato lokoti vā, asassato lokoti vā, antavā lokoti vā, anantavā lokoti vā, taṃ jīvaṃ taṃ sarīranti vā, aññaṃ jīvaṃ aññaṃ sarīranti vā, hoti tathāgato paraṃ maraṇāti vā, na hoti tathāgato paraṃ maraṇāti vā, hoti ca na ca hoti tathāgato paraṃ maraṇāti vā, neva hoti na na hoti tathāgato paraṃ maraṇāti vā”ti? “Rūpe kho, vaccha, aññāṇā, rūpasamudaye aññāṇā, rūpanirodhe aññāṇā, rūpanirodhagāminiyā paṭipadāya aññāṇā; evamimāni anekavihitāni diṭṭhigatāni loke uppajjanti – sassato lokoti vā…pe… neva hoti na na hoti tathāgato paraṃ maraṇāti vāti. Ayaṃ kho, vaccha, hetu, ayaṃ paccayo, yānimāni [yena (sī.), yenimāni (?)] anekavihitāni diṭṭhigatāni loke uppajjanti – sassato lokoti vā, asassato lokoti vā…pe… neva hoti na na hoti tathāgato paraṃ maraṇāti vā”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第十二 婆磋种相应

［一］ 第一 对色无知

一～二 这时，世尊在舍卫城。

那时，有位婆磋种的游方僧，来到世尊那里；到了之后，与世尊互相问候，说了些值得记忆的、令人欢喜

的话后，坐在一边。

三 坐在一边后。婆磋种的游方僧对世尊说：

“尊敬的乔达摩！是什么原因？是什么缘由？使得世间生起这样种种的见解呢？例如：‘世界是永恒的’，或‘世界不是永恒的’，或‘世界是有边际的’，或‘世界是没有边际的’，或‘生命与身体是同一的’，或‘生命是一回事，身体是另一回事’，或‘如来死后存在’，或‘如来死后不存在’，

或‘如来死后既存在又不存在’，或‘如来死后既非存在又非不存在’？”

四 “婆磋！正是因为对色无知，对色的集起无知，对色的灭尽无知、对导致色灭尽的道路无知，所以，世

间才生起这样种种的见解。例如：‘世界是永恒的’……乃至……‘如来死后既非存在又非不存在’。婆磋！依

就是这个原因、就是这个缘由，使得世间生起这样种种的见解。例如：‘世界是永恒的’……乃至……‘如来死后

既非存在又非不存在’。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/12. Vacchagottasaṃyutta 婆磋种相应 (SN 33, 607-661)/12.1 Vacchagottavagga 婆磋种品 (SN 33.1-55, 607-661)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.1.2 Vedanāaññāṇasutta 对受无知 (SN 33.2, 608)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Vedanāaññāṇasuttaṃ

608. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca – “ko nu kho, bho gotama, hetu, ko paccayo, yānimāni anekavihitāni diṭṭhigatāni loke uppajjanti – sassato lokoti vā, asassato lokoti vā…pe… neva hoti na na hoti tathāgato paraṃ maraṇāti vā”ti? “Vedanāya kho, vaccha, aññāṇā, vedanāsamudaye aññāṇā, vedanānirodhe aññāṇā, vedanānirodhagāminiyā paṭipadāya aññāṇā; evamimāni anekavihitāni diṭṭhigatāni loke uppajjanti – sassato lokoti vā, asassato lokoti vā…pe… neva hoti na na hoti tathāgato paraṃ maraṇāti vāti. Ayaṃ kho, vaccha, hetu, ayaṃ paccayo, yānimāni anekavihitāni diṭṭhigatāni loke uppajjanti – sassato lokoti vā, asassato lokoti vā…pe… neva hoti na na hoti tathāgato paraṃ maraṇāti vā”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

第二 对受无知

一～三 这时，世尊在舍卫城。坐在一边的婆磋种游方僧，对世尊说：

“尊敬的乔达摩！是什么原因？是什么缘由？使得世间生起这样种种的见解，例如：‘世界是永恒的’……乃至

……‘如来死后既非存在又非不存在’？”

四 “婆磋！正是因为对受无知，对受的集起无知，对受的灭尽无知，对导致受灭尽的道路无知，所以，世

间才生起这样种种的见解，例如：‘世界是永恒的’……乃至……‘如来死后既非存在又非不存在’。

五 婆磋！就是这个原因，就是这个缘由，使得世间生起这样种种的见解，例如：‘世界是永恒的’，‘世界不是

永恒的’……乃至……‘如来死后既非存在又非不存在’。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/12. Vacchagottasaṃyutta 婆磋种相应 (SN 33, 607-661)/12.1 Vacchagottavagga 婆磋种品 (SN 33.1-55, 607-661)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.1.3 Saññāaññāṇasutta 对想无知 (SN 33.3, 609)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Saññāaññāṇasuttaṃ

609. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca – “ko nu kho, bho gotama, hetu, ko paccayo, yānimāni anekavihitāni diṭṭhigatāni loke uppajjanti – sassato lokoti vā, asassato lokoti vā…pe… neva hoti na na hoti tathāgato paraṃ maraṇāti vā”ti? “Saññāya kho, vaccha, aññāṇā, saññāsamudaye aññāṇā, saññānirodhe aññāṇā, saññānirodhagāminiyā paṭipadāya aññāṇā; evamimāni anekavihitāni diṭṭhigatāni loke uppajjanti – sassato lokoti vā, asassato lokoti vā…pe… neva hoti na na hoti tathāgato paraṃ maraṇāti vāti. Ayaṃ kho, vaccha, hetu, ayaṃ paccayo, yānimāni anekavihitāni diṭṭhigatāni loke uppajjanti – sassato lokoti vā, asassato lokoti vā…pe… neva hoti na na hoti tathāgato paraṃ maraṇāti vā”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

第三 对想无知

一～三 这时，世尊在舍卫城。坐在一边的婆磋种游方僧，对世尊说：

“尊敬的乔达摩！是什么原因？是什么缘由？使得世间生起这样种种的见解呢？例如：‘世界是永恒的’……乃

至……‘如来死后既非存在又非不存在’？”

四 “婆磋！正是因为对想无知，对想的集起无知，对想的灭尽无知，对导致想灭尽的道路无知，所以，世

间才生起这样种种的见解，例如：‘世界是永恒的’、‘世界不是永恒的’……乃至……‘如来死后既非存在又非

不存在’。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/12. Vacchagottasaṃyutta 婆磋种相应 (SN 33, 607-661)/12.1 Vacchagottavagga 婆磋种品 (SN 33.1-55, 607-661)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.1.4 Saṅkhāraaññāṇasutta 对行无知 (SN 33.4, 610)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Saṅkhāraaññāṇasuttaṃ

610. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca – “ko nu kho, bho gotama, hetu, ko paccayo, yānimāni anekavihitāni diṭṭhigatāni loke uppajjanti – sassato lokoti vā, asassato lokoti vā…pe… neva hoti na na hoti tathāgato paraṃ maraṇāti vā”ti? “Saṅkhāresu kho, vaccha, aññāṇā, saṅkhārasamudaye aññāṇā, saṅkhāranirodhe aññāṇā, saṅkhāranirodhagāminiyā paṭipadāya aññāṇā; evamimāni anekavihitāni diṭṭhigatāni loke uppajjanti – sassato lokoti vā, asassato lokoti vā…pe… neva hoti na na hoti tathāgato paraṃ maraṇāti vāti. Ayaṃ kho, vaccha, hetu, ayaṃ paccayo, yānimāni anekavihitāni diṭṭhigatāni loke uppajjanti – sassato lokoti vā, asassato lokoti vā…pe… neva hoti na na hoti tathāgato paraṃ maraṇāti vā”ti. Catutthaṃ.

☸---------------------------------------------------------------------

第四 对行无知

一～三 这时，世尊在舍卫城。坐在一边的婆磋种游方僧，对世尊说：

“尊敬的乔达摩！是什么原因？是什么缘由？使得世间生起这样种种的见解呢？例如：‘世界是永恒的’……

乃至……‘如来死后既非存在又非不存在’？”

四 “婆磋！正是因为对行无知，对行的集起无知，对行的灭尽无知，对导致行灭尽的道路无知，所以，世

间才生起这样种种的见解。例如：‘世界是永恒的’、‘世界不是永恒的’……乃至……‘如来死后既非存在又非

不存在’。

五 婆磋！就是这个原因、就是这个缘由，使得世间生起这样种种的见解，例如：‘世界是永恒的’、‘世界不是

永恒的’……乃至……‘如来死后既非存在又非不存在’。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/12. Vacchagottasaṃyutta 婆磋种相应 (SN 33, 607-661)/12.1 Vacchagottavagga 婆磋种品 (SN 33.1-55, 607-661)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.1.5 Viññāṇaaññāṇasutta 对识无知 (SN 33.5, 611)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Viññāṇaaññāṇasuttaṃ

611. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca – “ko nu kho, bho gotama, hetu, ko paccayo, yānimāni anekavihitāni diṭṭhigatāni loke uppajjanti – sassato lokoti vā, asassato lokoti vā …pe… neva hoti na na hoti tathāgato paraṃ maraṇāti vā”ti? “Viññāṇe kho, vaccha, aññāṇā, viññāṇasamudaye aññāṇā, viññāṇanirodhe aññāṇā, viññāṇanirodhagāminiyā paṭipadāya aññāṇā; evamimāni anekavihitāni diṭṭhigatāni loke uppajjanti – sassato lokoti vā, asassato lokoti vā…pe… neva hoti na na hoti tathāgato paraṃ maraṇāti vāti. Ayaṃ kho, vaccha, hetu, ayaṃ paccayo, yānimāni anekavihitāni diṭṭhigatāni loke uppajjanti – sassato lokoti vā, asassato lokoti vā…pe… neva hoti na na hoti tathāgato paraṃ maraṇāti vā”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

第五 对识无知

一～三 这时，世尊在舍卫城。坐在一边的婆磋种游方僧，对世尊说：

“尊敬的乔达摩！是什么原因？是什么缘由？使得世间生起这样种种的见解呢？例如：‘世界是永恒的’、‘世界

不是永恒的’……乃至……‘如来死后既非存在又非不存在’？”

四 “婆磋！正是因为对识无知，对识的集起无知，对识的灭尽无知，对导致识灭尽的道路无知，所以，世

间才生起这样种种的见解。例如：‘世界是永恒的’、‘世界不是永恒的’……乃至……‘如来死后既非存在又非

不存在’。

五 婆磋！就是这个原因……乃至……既非存在又非不存在’。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/12. Vacchagottasaṃyutta 婆磋种相应 (SN 33, 607-661)/12.1 Vacchagottavagga 婆磋种品 (SN 33.1-55, 607-661)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.1.6--10 Rūpaadassanādisuttapañcaka 对色无见等五经 (SN 33.6-10, 612-616)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6-10. Rūpaadassanādisuttapañcakaṃ

612-616. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca – “ko nu kho, bho gotama, hetu, ko paccayo, yānimāni anekavihitāni diṭṭhigatāni loke uppajjanti – sassato lokoti vā, asassato lokoti vā…pe… neva hoti na na hoti tathāgato paraṃ maraṇāti vā”ti? Rūpe kho, vaccha, adassanā…pe… rūpanirodhagāminiyā paṭipadāya adassanā…pe… vedanāya … saññāya … saṅkhāresu kho, vaccha, adassanā…pe… viññāṇe kho, vaccha, adassanā…pe… viññāṇanirodhagāminiyā paṭipadāya adassanā…pe…. Dasamaṃ.

☸---------------------------------------------------------------------

［二］ 第六～十 无见（一～五）

一～三 这时，世尊在舍卫城。坐在一边的婆磋种游方僧，对世尊说：

“尊敬的乔达摩！是什么原因？是什么缘由？使得世间生起这样种种的见解呢？例如：‘世界是永恒的’、

‘世界不是永恒的’……乃至……‘如来死后既非存在又非不存在’？”

四 （第六）“婆磋！正是因为对色无见……乃至……

（第七）对受无见……

（第八）对想无见……

（第九）对行无见……

（第十）对识无见……乃至……对导致识灭尽的道路无见……乃至……（应按照前面五蕴的顺序详细说明。）”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/12. Vacchagottasaṃyutta 婆磋种相应 (SN 33, 607-661)/12.1 Vacchagottavagga 婆磋种品 (SN 33.1-55, 607-661)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.1.11--15 Rūpaanabhisamayādisuttapañcaka 对色不现观等五经 (SN 33.11-15, 617-621)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11-15. Rūpaanabhisamayādisuttapañcakaṃ

617-621. Sāvatthinidānaṃ. Rūpe kho, vaccha, anabhisamayā…pe… rūpanirodhagāminiyā paṭipadāya anabhisamayā…pe….

Sāvatthinidānaṃ. Vedanāya kho, vaccha, anabhisamayā…pe….

Sāvatthinidānaṃ. Saññāya kho, vaccha, anabhisamayā…pe….

Sāvatthinidānaṃ. Saṅkhāresu kho, vaccha, anabhisamayā…pe….

Sāvatthinidānaṃ. Viññāṇe kho, vaccha, anabhisamayā…pe…. Pannarasamaṃ.

☸---------------------------------------------------------------------

［三］ 第十一～十五 不现观（一～五）

（第十一）这时，世尊在舍卫城…．乃至……“婆磋！正是因为对色不现观……乃至……

对导致色灭尽的道路不现观……

（第十二）这时，世尊在舍卫城。“婆磋！正是因为对受不现观……

（第十三）这时，世尊在舍卫城。“婆磋！正是因为对想不现观……

（第十四）这时，世尊在舍卫城。“婆磋！正是因为对行不现观……

（第十五）这时，世尊在舍卫城。“婆磋！正是因为对识不现观……乃至……”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/12. Vacchagottasaṃyutta 婆磋种相应 (SN 33, 607-661)/12.1 Vacchagottavagga 婆磋种品 (SN 33.1-55, 607-661)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.1.16--20 Rūpaananubodhādisuttapañcaka 对色不了悟等五经 (SN 33.16-20, 622-626)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

16-20. Rūpaananubodhādisuttapañcakaṃ

622-626. Sāvatthinidānaṃ. Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca – ko nu kho, bho gotama, hetu, ko paccayo…pe… rūpe kho, vaccha, ananubodhā…pe… rūpanirodhagāminiyā paṭipadāya ananubodhā…pe….

Sāvatthinidānaṃ. Vedanāya kho, vaccha…pe….

Sāvatthinidānaṃ. Saññāya kho, vaccha…pe….

Sāvatthinidānaṃ. Saṅkhāresu kho, vaccha…pe….

Sāvatthinidānaṃ. Viññāṇe kho, vaccha ananubodhā…pe… viññāṇanirodhagāminiyā paṭipadāya ananubodhā. Vīsatimaṃ.

☸---------------------------------------------------------------------

［四］ 第十六～二十 不了悟（一～五）

（第十六）这时，世尊在舍卫城。坐在一边的婆磋种游方僧，对世

尊说：

“尊敬的乔达摩！是什么原因？是什么缘由？……乃至……”

五 “婆磋！正是因为对色不了悟……乃至……对导致色灭尽的道路不了悟……乃至……

（第十七）这时，世尊在舍卫城。“婆磋！对受不了悟……

（第十八）这时，世尊在舍卫城。“婆磋！对想不了悟……

（第十九）这时，世尊在舍卫城。“婆磋！对行不了悟……

（第二十）这时，世尊在舍卫城。“婆磋！正是因为对识不了悟……乃至……

对导致识灭尽的道路不了悟……乃至……”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/12. Vacchagottasaṃyutta 婆磋种相应 (SN 33, 607-661)/12.1 Vacchagottavagga 婆磋种品 (SN 33.1-55, 607-661)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.1.21--25 Rūpaappativedhādisuttapañcaka 对色不通达等五经 (SN 33.21-25, 627-631)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

21-25. Rūpaappaṭivedhādisuttapañcakaṃ

627-631. Sāvatthinidānaṃ. Ko nu kho, bho gotama, hetu, ko paccayo…pe…. Rūpe kho, vaccha, appaṭivedhā…pe… viññāṇe kho, vaccha, appaṭivedhā…pe…. Pañcavīsatimaṃ.

☸---------------------------------------------------------------------

［五］ 第二十一～二十五 不通达（一～五）

这时，世尊在舍卫城。“尊敬的乔达摩！是什么原因？是什么缘由？……乃至……”

“婆磋！正是因为对色不通达……乃至……对识不通达……乃至……”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/12. Vacchagottasaṃyutta 婆磋种相应 (SN 33, 607-661)/12.1 Vacchagottavagga 婆磋种品 (SN 33.1-55, 607-661)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.1.26--30 Rūpaasallakkhaṇādisuttapañcaka 对色不等观等五经 (SN 33.26-30, 632-636)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

26-30. Rūpaasallakkhaṇādisuttapañcakaṃ

632-636. Sāvatthinidānaṃ. Rūpe kho, vaccha, asallakkhaṇā…pe… viññāṇe kho, vaccha, asallakkhaṇā…pe…. Tiṃsatimaṃ.

☸---------------------------------------------------------------------

［六］ 第二十六～三十 不等观（一～五）

这时，世尊在舍卫城。“婆磋！正是因为对色不等观……乃至对识不等观

……乃至……”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/12. Vacchagottasaṃyutta 婆磋种相应 (SN 33, 607-661)/12.1 Vacchagottavagga 婆磋种品 (SN 33.1-55, 607-661)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.1.31--35 Rūpaanupalakkhaṇādisuttapañcaka 对色不随观等五经 (SN 33.31-35, 637-641)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

31-35. Rūpaanupalakkhaṇādisuttapañcakaṃ

637-641. Sāvatthinidānaṃ. Rūpe kho, vaccha, anupalakkhaṇā…pe… viññāṇe kho, vaccha, anupalakkhaṇā…pe…. Pañcatiṃsatimaṃ.

☸---------------------------------------------------------------------

［七］ 第三十一～三十五 不随观（一～五）

这时，世尊在舍卫城。“婆磋！正是因为对色不随观……乃至……对识不

随观……乃至……”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/12. Vacchagottasaṃyutta 婆磋种相应 (SN 33, 607-661)/12.1 Vacchagottavagga 婆磋种品 (SN 33.1-55, 607-661)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.1.36--40 Rūpaappaccupalakkhaṇādisuttapañcaka 对色不近观等五经 (SN 33.36-40, 642-646)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

36-40. Rūpaappaccupalakkhaṇādisuttapañcakaṃ

642-646. Sāvatthinidānaṃ. Rūpe kho, vaccha, appaccupalakkhaṇā…pe… viññāṇe kho, vaccha, appaccupalakkhaṇā…pe…. Cattālīsamaṃ.

☸---------------------------------------------------------------------

［八］ 第三十六～四十 不近观（一～五）

这时，世尊在舍卫城。“婆磋！正是因为对色不近观……乃至……对识不

近观……乃至……”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/12. Vacchagottasaṃyutta 婆磋种相应 (SN 33, 607-661)/12.1 Vacchagottavagga 婆磋种品 (SN 33.1-55, 607-661)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.1.41--45 Rūpaasamapekkhaṇādisuttapañcaka 对色不等察等五经 (SN 33.41-45, 647-651)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

41-45. Rūpaasamapekkhaṇādisuttapañcakaṃ

647-651. Sāvatthinidānaṃ. Rūpe kho, vaccha, asamapekkhaṇā…pe… viññāṇe kho, vaccha, asamapekkhaṇā…pe…. Pañcacattālīsamaṃ.

☸---------------------------------------------------------------------

［九］ 第四十一～四十五 不等察（一～五）

这时，世尊在舍卫城。“婆磋！正是因为对色不等察……乃至……对识不

等察……乃至……”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/12. Vacchagottasaṃyutta 婆磋种相应 (SN 33, 607-661)/12.1 Vacchagottavagga 婆磋种品 (SN 33.1-55, 607-661)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.1.46--50 Rūpaappaccupekkhaṇādisuttapañcaka 对色不近察等五经 (SN 33.46-50, 652-656)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

46-50. Rūpaappaccupekkhaṇādisuttapañcakaṃ

652-656. Sāvatthinidānaṃ. Rūpe kho, vaccha, appaccupekkhaṇā…pe… viññāṇe kho, vaccha, appaccupekkhaṇā…pe…. Paññāsamaṃ.

☸---------------------------------------------------------------------

［一〇］ 第四十六～五十 不近察（一～五）

这时，世尊在舍卫城。“婆磋！正是因为对色不近察……乃至……对识不

近察……乃至……”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/12. Vacchagottasaṃyutta 婆磋种相应 (SN 33, 607-661)/12.1 Vacchagottavagga 婆磋种品 (SN 33.1-55, 607-661)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.1.51--54 Rūpaappaccakkhakammādisuttacatukka 对色不现见等四经 (SN 33.51-54, 657-660)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

51-54. Rūpaappaccakkhakammādisuttacatukkaṃ

657-660. Sāvatthinidānaṃ. Atha kho vacchagotto paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca – “ko nu kho, bho gotama, hetu, ko paccayo, yānimāni anekavihitāni diṭṭhigatāni loke uppajjanti – sassato lokoti vā…pe… neva hoti na na hoti tathāgato paraṃ maraṇāti vā”ti? Rūpe kho, vaccha, appaccakkhakammā, rūpasamudaye appaccakkhakammā, rūpanirodhe appaccakkhakammā, rūpanirodhagāminiyā paṭipadāya appaccakkhakammā…pe….

Sāvatthinidānaṃ. Vedanāya kho, vaccha, appaccakkhakammā…pe… vedanānirodhagāminiyā paṭipadāya appaccakkhakammā…pe….

Sāvatthinidānaṃ. Saññāya kho, vaccha, appaccakkhakammā…pe… saññānirodhagāminiyā paṭipadāya appaccakkhakammā…pe….

Sāvatthinidānaṃ. Saṅkhāresu kho, vaccha, appaccakkhakammā…pe… saṅkhāranirodhagāminiyā paṭipadāya appaccakkhakammā…pe…. Catupaññāsamaṃ.

☸---------------------------------------------------------------------

［一一］ 第五十一 不现见（一）

一～二 这时，世尊在舍卫城。那时，婆磋种游方僧来到世尊那里，到了

之后，与世尊互相问候，说了些令人欢喜、值得记忆的话后，坐在一边。

三 坐在一边后，婆磋种游方僧对世尊说：

“尊敬的乔达摩！是什么原因？是什么缘由？使得世间生起这样种种的见解呢？例如：‘世界是永恒的’

……乃至……‘如来死后既非存在又非不存在’？”

四 “婆磋！正是因为对色不亲证（不现见），对色的集起不亲证（不现见），对色的灭尽不亲证（不现见），对导致色灭尽的道路不亲证（不现见）

，所以……乃至……”

第五十二～五十四 不现见（二～四）

（第五十二）这时，世尊在舍卫城。“婆磋！正是因为对受不亲证（不现见）……乃至

……

（第五十三）这时，世尊在舍卫城。“婆磋！正是因为对想不亲证（不现见）……乃至

……

（第五十四）这时，世尊在舍卫城。“婆磋！正是因为对行不亲证（不现见）……乃至

……

☸.....................................................................

☸*********************************************************************

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/12. Vacchagottasaṃyutta 婆磋种相应 (SN 33, 607-661)/12.1 Vacchagottavagga 婆磋种品 (SN 33.1-55, 607-661)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.1.55 Viññāṇaappaccakkhakammasutta 对识不现见 (SN 33.55, 661)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

55. Viññāṇaappaccakkhakammasuttaṃ

661. Sāvatthinidānaṃ. “Viññāṇe kho, vaccha, appaccakkhakammā, viññāṇasamudaye appaccakkhakammā, viññāṇanirodhe appaccakkhakammā, viññāṇanirodhagāminiyā paṭipadāya appaccakkhakammā; evamimāni anekavihitāni diṭṭhigatāni loke uppajjanti – sassato lokoti vā, asassato lokoti vā…pe… neva hoti na na hoti tathāgato paraṃ maraṇāti vāti. Ayaṃ kho, vaccha, hetu, ayaṃ paccayo, yānimāni anekavihitāni diṭṭhigatāni loke uppajjanti – sassato lokoti vā, asassato lokoti vā, antavā lokoti vā, anantavā lokoti vā, taṃ jīvaṃ taṃ sarīranti vā, aññaṃ jīvaṃ aññaṃ sarīranti vā, hoti tathāgato paraṃ maraṇāti vā, na hoti tathāgato paraṃ maraṇāti vā, hoti ca na ca hoti tathāgato paraṃ maraṇāti vā, neva hoti na na hoti tathāgato paraṃ maraṇāti vā”ti. Pañcapaññāsamaṃ.

Vacchagottasaṃyuttaṃ samattaṃ.

Tassuddānaṃ –

Aññāṇā adassanā ceva, anabhisamayā ananubodhā;

Appaṭivedhā asallakkhaṇā, anupalakkhaṇena appaccupalakkhaṇā;

Asamapekkhaṇā appaccupekkhaṇā, appaccakkhakammanti.

☸---------------------------------------------------------------------

第五十五 对识不现见（五）

一～四 [那时，世尊]在舍卫城的因缘。婆磋！因为对识不能如实知见，对识的集起不能如实知见，对识的灭尽不能如实知见，对导致识灭尽的道路不能如实知见，所以世间生起这样种种的邪见，说：‘世界是常，世界是无常……乃至……如来死后非有非无。’

五 婆磋！因为这个因、这个缘，世间生起这样种种的邪见，说：‘世界是常，世界是无常，世界有边，世界无边，命就是身，命与身异，如来死后存在，如来死后不存在，如来死后既存在又不存在，如来死后既非存在又非不存在。’

婆磋种相应（终）

一品中有五十五经

此品的摄颂是：

无知与无见

不现观不觉悟

不通达不审察

不随观不近观

不等察不近察

以及不如实知见

☸.....................................................................

☸*********************************************************************

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/13. Jhānasaṃyutta 禅定相应 (SN 34, 662-716)/13.1 Jhānavagga 禅定品 (SN 34.1-55, 662-716)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 13.1.1 Samādhimūlakasamāpattisutta 胜妙入定 (SN 34.1, 662)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

13. Jhānasaṃyuttaṃ

1. Samādhimūlakasamāpattisuttaṃ

662. Sāvatthinidānaṃ. “Cattārome, bhikkhave, jhāyī. Katame cattāro? Idha, bhikkhave, ekacco jhāyī samādhismiṃ samādhikusalo hoti, na samādhismiṃ samāpattikusalo. Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ samāpattikusalo hoti, na samādhismiṃ samādhikusalo. Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṃ samādhikusalo hoti, na ca samādhismiṃ samāpattikusalo. Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ samādhikusalo ca hoti, samādhismiṃ samāpattikusalo ca. Tatra, bhikkhave, yvāyaṃ jhāyī samādhismiṃ samādhikusalo ca hoti samādhismiṃ samāpattikusalo ca ayaṃ imesaṃ catunnaṃ jhāyīnaṃ aggo ca seṭṭho ca mokkho [pāmokkho (syā. kaṃ.) evamuparipi] ca uttamo ca pavaro ca. Seyyathāpi, bhikkhave, gavā khīraṃ, khīramhā dadhi, dadhimhā navanītaṃ, navanītamhā sappi, sappimhā sappimaṇḍo tatra aggamakkhāyati; evameva kho, bhikkhave, yvāyaṃ jhāyī samādhismiṃ samādhikusalo ca hoti samādhismiṃ samāpattikusalo ca ayaṃ imesaṃ catunnaṃ jhāyīnaṃ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro cā”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第十三 禅 定 相 应

第一 胜妙入定

一～二 [那时，世尊]在舍卫城的因缘。

三 “诸比丘！有四种禅修者。是哪四种呢？

四 诸比丘！在此，有一类禅修者，于定本身善巧，但于入定不善巧。

五 诸比丘！在此，另有一类禅修者，于入定善巧，但于定本身不善巧。

六 诸比丘！在此，另有一类禅修者，既于定本身不善巧，也于入定不善巧。

七 诸比丘！在此，另有一类禅修者，既于定本身善巧，也于入定善巧。

八 诸比丘！在这四种禅修者中，那位于定本身善巧且于入定善巧的禅修者，是最高者、最胜者、主导者、最上者、最优越者。

九 诸比丘！譬如从牛得乳，从乳得酪，从酪得生酥，从生酥得熟酥，从熟酥得醍醐，醍醐被称为其中最上的；同样地，诸比丘！那位于定本身善巧且于入定善巧的禅修者，在这四种禅修者中，是最高者、最胜者、主导者、最上者、最优越者。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/13. Jhānasaṃyutta 禅定相应 (SN 34, 662-716)/13.1 Jhānavagga 禅定品 (SN 34.1-55, 662-716)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 13.1.2 Samādhimūlakaṭhitisutta 胜妙住定 (SN 34.2, 663)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Samādhimūlakaṭhitisuttaṃ

663. Sāvatthinidānaṃ. “Cattārome, bhikkhave, jhāyī. Katame cattāro? Idha, bhikkhave, ekacco jhāyī samādhismiṃ samādhikusalo hoti, na samādhismiṃ ṭhitikusalo. Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ ṭhitikusalo hoti, na samādhismiṃ samādhikusalo. Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṃ samādhikusalo hoti, na ca samādhismiṃ ṭhitikusalo. Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ samādhikusalo ca hoti, samādhismiṃ ṭhitikusalo ca. Tatra, bhikkhave, yvāyaṃ jhāyī samādhismiṃ samādhikusalo ca hoti samādhismiṃ ṭhitikusalo ca ayaṃ imesaṃ catunnaṃ jhāyīnaṃ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro ca. Seyyathāpi, bhikkhave, gavā khīraṃ, khīramhā dadhi, dadhimhā navanītaṃ, navanītamhā sappi, sappimhā sappimaṇḍo tatra aggamakkhāyati; evameva kho, bhikkhave, yvāyaṃ jhāyī samādhismiṃ samādhikusalo ca hoti samādhismiṃ ṭhitikusalo ca ayaṃ imesaṃ catunnaṃ jhāyīnaṃ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro cā”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

第二 胜妙住定

一～三 [那时，世尊]在舍卫城的因缘。

“诸比丘！有四种禅修者。是哪四种呢？

四 诸比丘！在此，有一类禅修者，于定本身善巧，但于住定不善巧。

五 诸比丘！在此，另有一类禅修者，于住定善巧，但于定本身不善巧。

六 诸比丘！在此，另有一类禅修者，既于定本身不善巧，也于住定不善巧。

七 诸比丘！在此，另有一类禅修者，既于定本身善巧，也于住定善巧。

八 诸比丘！在这四种禅修者中，那位于定本身善巧且于住定善巧的禅修者，是最高者、最胜者、主导者、最上者、最优越者。

九 诸比丘！譬如从牛得乳，从乳得酪，从酪得生酥，从生酥得熟酥，从熟酥得醍醐，醍醐被称为其中最上的。诸比丘！同样地，那位于定本身善巧……乃至……最优越者。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/13. Jhānasaṃyutta 禅定相应 (SN 34, 662-716)/13.1 Jhānavagga 禅定品 (SN 34.1-55, 662-716)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 13.1.3 Samādhimūlakavuṭṭhānasutta 胜妙出定 (SN 34.3, 664)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Samādhimūlakavuṭṭhānasuttaṃ

664. Sāvatthinidānaṃ. “Cattārome, bhikkhave, jhāyī. Katame cattāro? Idha, bhikkhave, ekacco jhāyī samādhismiṃ samādhikusalo hoti, na samādhismiṃ vuṭṭhānakusalo. Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ vuṭṭhānakusalo hoti, na samādhismiṃ samādhikusalo. Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṃ samādhikusalo hoti, na ca samādhismiṃ vuṭṭhānakusalo. Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ samādhikusalo ca hoti, samādhismiṃ vuṭṭhānakusalo ca. Tatra, bhikkhave, yvāyaṃ jhāyī samādhismiṃ samādhikusalo ca hoti samādhismiṃ vuṭṭhānakusalo ca ayaṃ imesaṃ catunnaṃ jhāyīnaṃ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro ca. Seyyathāpi, bhikkhave, gavā khīraṃ…pe… pavaro cā”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

第三 胜妙出定

一～三 ……“诸比丘！有四种禅修者，是哪四种呢？

四 诸比丘！在此，有一类禅修者，于定本身善巧，但于出定不善巧。

五 诸比丘！在此，另有一类禅修者，于出定善巧，但于定本身不善巧。

六 诸比丘！在此，另有一类禅修者，既于定本身不善巧，也于出定不善巧。

七 诸比丘！在此，另有一类禅修者，既于定本身善巧，也于出定善巧。

八 诸比丘！在这四种禅修者中，那位于定本身善巧且于出定善巧的禅修者，是最高者、最胜者、主导者、最上者、最优越者。

九 诸比丘！譬如从牛得乳……乃至……最优越者。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/13. Jhānasaṃyutta 禅定相应 (SN 34, 662-716)/13.1 Jhānavagga 禅定品 (SN 34.1-55, 662-716)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 13.1.4 Samādhimūlakakallitasutta 胜妙适悦 (SN 34.4, 665)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Samādhimūlakakallitasuttaṃ

665. Sāvatthinidānaṃ. “Cattārome, bhikkhave, jhāyī. Katame cattāro? Idha, bhikkhave, ekacco jhāyī samādhismiṃ samādhikusalo hoti, na samādhismiṃ kallitakusalo. Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ kallitakusalo hoti, na samādhismiṃ samādhikusalo. Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṃ samādhikusalo hoti, na ca samādhismiṃ kallitakusalo. Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ samādhikusalo ca hoti, samādhismiṃ kallitakusalo ca. Tatra, bhikkhave, yvāyaṃ jhāyī samādhismiṃ samādhikusalo ca hoti samādhismiṃ kallitakusalo ca ayaṃ imesaṃ catunnaṃ jhāyīnaṃ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro ca. Seyyathāpi, bhikkhave, gavā khīraṃ…pe… pavaro cā”ti. Catutthaṃ.

☸---------------------------------------------------------------------

第四 胜妙适悦

一～三 [那时，世尊]在舍卫城的因缘。

“诸比丘！有四种禅修者。是哪四种呢？

四 诸比丘！在此，有一类禅修者，于定本身善巧，但于适悦不善巧。

五 诸比丘！在此，另有一类禅修者，于适悦善巧，但于定本身不善巧。

六 诸比丘！在此，另有一类禅修者，既于定本身不善巧，也于适悦不善巧。

七 诸比丘！在此，另有一类禅修者，既于定本身善巧，也于适悦善巧。

八 诸比丘！在这四种禅修者中，那位于定本身善巧且于适悦善巧的禅修者，是最高者、最胜者、主导者、最上者、最优越者。

九 诸比丘！譬如从牛得乳……乃至……最优越者。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/13. Jhānasaṃyutta 禅定相应 (SN 34, 662-716)/13.1 Jhānavagga 禅定品 (SN 34.1-55, 662-716)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 13.1.5 Samādhimūlakaārammaṇasutta 胜妙所缘 (SN 34.5, 666)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Samādhimūlakaārammaṇasuttaṃ

666. Sāvatthinidānaṃ. “Cattārome, bhikkhave, jhāyī. Katame cattāro? Idha, bhikkhave, ekacco jhāyī samādhismiṃ samādhikusalo hoti, na samādhismiṃ ārammaṇakusalo. Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ ārammaṇakusalo hoti, na samādhismiṃ samādhikusalo. Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṃ samādhikusalo hoti, na ca samādhismiṃ ārammaṇakusalo. Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ samādhikusalo ca hoti, samādhismiṃ ārammaṇakusalo ca. Tatra, bhikkhave, yvāyaṃ jhāyī samādhismiṃ samādhikusalo ca hoti samādhismiṃ ārammaṇakusalo ca ayaṃ imesaṃ catunnaṃ jhāyīnaṃ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro ca. Seyyathāpi, bhikkhave, gavā khīraṃ…pe… pavaro cā”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

第五 胜妙所缘

一～三 [那时，世尊]在舍卫城的因缘。

“诸比丘！有四种禅修者，是哪四种呢？

四 诸比丘！在此，有一类禅修者，于定本身善巧，但于所缘不善巧。

五 诸比丘！在此，另有一类禅修者，于所缘善巧，但于定本身不善巧。

六 诸比丘！在此，另有一类禅修者，既于定本身不善巧，也于所缘不善巧。

七 诸比丘！在此，另有一类禅修者，既于定本身善巧，也于所缘善巧。

八 诸比丘！在这四种禅修者中，那位于定本身善巧且于所缘善巧的禅修者，是最高者、最胜者、主导者、最上者、最优越者。

九 诸比丘！譬如从牛得乳……乃至……最优越者。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/13. Jhānasaṃyutta 禅定相应 (SN 34, 662-716)/13.1 Jhānavagga 禅定品 (SN 34.1-55, 662-716)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 13.1.6 Samādhimūlakagocarasutta 胜妙行境 (SN 34.6, 667)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Samādhimūlakagocarasuttaṃ

667. Sāvatthinidānaṃ. “Cattārome, bhikkhave, jhāyī. Katame cattāro? Idha, bhikkhave, ekacco jhāyī samādhismiṃ samādhikusalo hoti, na samādhismiṃ gocarakusalo. Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ gocarakusalo hoti, na samādhismiṃ samādhikusalo. Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṃ samādhikusalo hoti, na ca samādhismiṃ gocarakusalo. Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ samādhikusalo ca hoti, samādhismiṃ gocarakusalo ca. Tatra, bhikkhave, yvāyaṃ jhāyī samādhismiṃ samādhikusalo ca hoti samādhismiṃ gocarakusalo ca ayaṃ imesaṃ catunnaṃ jhāyīnaṃ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro ca. Seyyathāpi, bhikkhave, gavā khīraṃ…pe… pavaro cā”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

第六 胜妙行境

一～三 [那时，世尊]在舍卫城的因缘。

“诸比丘！有四种禅修者。是哪四种呢？

四 诸比丘！在此，有一类禅修者，于定本身善巧，但于行境不善巧。

五 诸比丘！在此，另有一类禅修者，于行境善巧，但于定本身不善巧。

六 诸比丘！在此，另有一类禅修者，既于定本身不善巧，也于行境不善巧。

七 诸比丘！在此，另有一类禅修者，既于定本身善巧，也于行境善巧。

八 诸比丘！在这四种禅修者中，那位于定本身善巧且于行境善巧的禅修者，是最高者、最胜者、主导者、最上者、最优越者。

九 诸比丘！譬如从牛得乳……乃至……最优越者。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/13. Jhānasaṃyutta 禅定相应 (SN 34, 662-716)/13.1 Jhānavagga 禅定品 (SN 34.1-55, 662-716)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 13.1.7 Samādhimūlakaabhinīhārasutta 胜妙引导 (SN 34.7, 668)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Samādhimūlakaabhinīhārasuttaṃ

668. Sāvatthinidānaṃ. “Cattārome, bhikkhave, jhāyī. Katame cattāro? Idha, bhikkhave, ekacco jhāyī samādhismiṃ samādhikusalo hoti, na samādhismiṃ abhinīhārakusalo. Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ abhinīhārakusalo hoti, na samādhismiṃ samādhikusalo. Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṃ samādhikusalo hoti, na ca samādhismiṃ abhinīhārakusalo. Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ samādhikusalo ca hoti, samādhismiṃ abhinīhārakusalo ca. Tatra, bhikkhave, yvāyaṃ jhāyī samādhismiṃ samādhikusalo ca hoti samādhismiṃ abhinīhārakusalo ca ayaṃ imesaṃ catunnaṃ jhāyīnaṃ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro ca. Seyyathāpi, bhikkhave, gavā khīraṃ…pe… pavaro cā”ti. Sattamaṃ.

☸---------------------------------------------------------------------

第七 胜妙引导

一～三 [那时，世尊]在舍卫城的因缘。

“诸比丘！有四种禅修者。是哪四种呢？

四 诸比丘！在此，有一类禅修者，于定本身善巧，但于引导不善巧。

五 诸比丘！在此，另有一类禅修者，于引导善巧，但于定本身不善巧。

六 诸比丘！在此，另有一类禅修者，既于定本身不善巧，也于引导不善巧。

七 诸比丘！在此，另有一类禅修者，既于定本身善巧，也于引导善巧。

八 诸比丘！在这四种禅修者中，那位于定本身善巧且于引导善巧的禅修者，是最高者、最胜者、主导者、最上者、最优越者。

九 诸比丘！譬如从牛得乳……乃至……最优越者。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/13. Jhānasaṃyutta 禅定相应 (SN 34, 662-716)/13.1 Jhānavagga 禅定品 (SN 34.1-55, 662-716)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 13.1.8 Samādhimūlakasakkaccakārīsutta 胜妙恭敬作 (SN 34.8, 669)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Samādhimūlakasakkaccakārīsuttaṃ

669. Sāvatthinidānaṃ. “Cattārome, bhikkhave, jhāyī. Katame cattāro? Idha, bhikkhave, ekacco jhāyī samādhismiṃ samādhikusalo hoti, na samādhismiṃ sakkaccakārī. Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ sakkaccakārī hoti, na samādhismiṃ samādhikusalo. Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṃ samādhikusalo hoti, na ca samādhismiṃ sakkaccakārī. Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ samādhikusalo ca hoti, samādhismiṃ sakkaccakārī ca. Tatra, bhikkhave, yvāyaṃ jhāyī samādhismiṃ samādhikusalo ca hoti samādhismiṃ sakkaccakārī ca ayaṃ imesaṃ catunnaṃ jhāyīnaṃ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro ca. Seyyathāpi, bhikkhave, gavā khīraṃ…pe… pavaro cā”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

第八 胜妙恭敬作

一～三 [那时，世尊]在舍卫城的因缘。

“诸比丘！有四种禅修者。是哪四种呢？

四 诸比丘！在此，有一类禅修者，于定本身善巧，但于定不恭敬作。

五 诸比丘！在此，另有一类禅修者，于定恭敬作，但于定本身不善巧。

六 诸比丘！在此，另有一类禅修者，既于定本身不善巧，也于定不恭敬作。

七 诸比丘！在此，另有一类禅修者，既于定本身善巧，也于定恭敬作。

八 诸比丘！在这四种禅修者中，那位于定本身善巧且于定恭敬作的禅修者，是最高者、最胜者、主导者、最上者、最优越者。

九 诸比丘！譬如从牛得乳……乃至……最优越者。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/13. Jhānasaṃyutta 禅定相应 (SN 34, 662-716)/13.1 Jhānavagga 禅定品 (SN 34.1-55, 662-716)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 13.1.9 Samādhimūlakasātaccakārīsutta 胜妙持续作 (SN 34.9, 670)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Samādhimūlakasātaccakārīsuttaṃ

670. Sāvatthinidānaṃ. “Cattārome, bhikkhave, jhāyī. Katame cattāro? Idha, bhikkhave, ekacco jhāyī samādhismiṃ samādhikusalo hoti, na samādhismiṃ sātaccakārī. Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ sātaccakārī hoti, na samādhismiṃ samādhikusalo. Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṃ samādhikusalo hoti, na ca samādhismiṃ sātaccakārī. Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ samādhikusalo ca hoti, samādhismiṃ sātaccakārī ca. Tatra, bhikkhave, yvāyaṃ jhāyī samādhismiṃ samādhikusalo ca hoti, samādhismiṃ sātaccakārī ca ayaṃ imesaṃ catunnaṃ jhāyīnaṃ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro ca. Seyyathāpi, bhikkhave, gavā khīraṃ…pe… pavaro cā”ti. Navamaṃ.

☸---------------------------------------------------------------------

第九 胜妙持续作

一～三 [那时，世尊]在舍卫城的因缘。

“诸比丘！有四种禅修者。是哪四种呢？

四 诸比丘！在此，有一类禅修者，于定本身善巧，但于定不持续作。

五 诸比丘！在此，另有一类禅修者，于定持续作，但于定本身不善巧。

六 诸比丘！在此，另有一类禅修者，既于定本身不善巧，也于定不持续作。

七 诸比丘！在此，另有一类禅修者，既于定本身善巧，也于定持续作。

八 诸比丘！在这四种禅修者中，那位于定本身善巧且于定持续作的禅修者，是最高者、最胜者、主导者、最上者、最优越者。

九 诸比丘！譬如从牛得乳……乃至……最优越者。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/13. Jhānasaṃyutta 禅定相应 (SN 34, 662-716)/13.1 Jhānavagga 禅定品 (SN 34.1-55, 662-716)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 13.1.10 Samādhimūlakasappāyakārīsutta 胜妙适合作 (SN 34.10, 671)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Samādhimūlakasappāyakārīsuttaṃ

671. Sāvatthinidānaṃ. “Cattārome, bhikkhave, jhāyī. Katame cattāro? Idha, bhikkhave, ekacco jhāyī samādhismiṃ samādhikusalo hoti, na samādhismiṃ sappāyakārī. Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ sappāyakārī hoti, na samādhismiṃ samādhikusalo. Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṃ samādhikusalo hoti, na ca samādhismiṃ sappāyakārī. Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ samādhikusalo ca hoti, samādhismiṃ sappāyakārī ca. Tatra, bhikkhave, yvāyaṃ jhāyī samādhismiṃ samādhikusalo ca hoti samādhismiṃ sappāyakārī ca ayaṃ imesaṃ catunnaṃ jhāyīnaṃ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro ca. Seyyathāpi, bhikkhave, gavā khīraṃ…pe… pavaro cā”ti. Dasamaṃ. (Samādhimūlakaṃ.)

☸---------------------------------------------------------------------

第十 胜妙适合作

一～三 [那时，世尊]在舍卫城的因缘。

“诸比丘！有四种禅修者。是哪四种呢？

四 诸比丘！在此，有一类禅修者，于定本身善巧，但于定不适合作。

五 诸比丘！在此，另有一类禅修者，于定适合作，但于定本身不善巧。

六 诸比丘！在此，另有一类禅修者，既于定本身不善巧，也于定不适合作。

七 诸比丘！在此，另有一类禅修者，既于定本身善巧，也于定适合作。

八 诸比丘！在这四种禅修者中，那位于定本身善巧且于定适合作的禅修者，是最高者、最胜者、主导者、最上者、最优越者。

九 诸比丘！譬如从牛得乳……乃至……最优越者。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/13. Jhānasaṃyutta 禅定相应 (SN 34, 662-716)/13.1 Jhānavagga 禅定品 (SN 34.1-55, 662-716)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 13.1.11 Samāpattimūlakaṭhitisutta 胜妙入定住定 (SN 34.11, 672)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Samāpattimūlakaṭhitisuttaṃ

672. Sāvatthinidānaṃ. “Cattārome, bhikkhave, jhāyī. Katame cattāro? Idha, bhikkhave, ekacco jhāyī samādhismiṃ samāpattikusalo hoti, na samādhismiṃ ṭhitikusalo. Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ ṭhitikusalo hoti, na samādhismiṃ samāpattikusalo. Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṃ samāpattikusalo hoti, na ca samādhismiṃ ṭhitikusalo. Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ samāpattikusalo ca hoti, samādhismiṃ ṭhitikusalo ca. Tatra, bhikkhave, yvāyaṃ jhāyī samādhismiṃ samāpattikusalo ca hoti, samādhismiṃ ṭhitikusalo ca ayaṃ imesaṃ catunnaṃ jhāyīnaṃ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro ca. Seyyathāpi, bhikkhave, gavā khīraṃ…pe… pavaro cā”ti. Ekādasamaṃ.

☸---------------------------------------------------------------------

第十一 胜妙入定住定

一～三 [那时，世尊]在舍卫城的因缘。

“诸比丘！有四种禅修者。是哪四种呢？

四 诸比丘！在此，有一类禅修者，于入定善巧，但于住定不善巧。

五 诸比丘！在此，另有一类禅修者，于住定善巧，但于入定不善巧。

六 诸比丘！在此，另有一类禅修者，既于入定不善巧，也于住定不善巧。

七 诸比丘！在此，另有一类禅修者，既于入定善巧，也于住定善巧。

八 诸比丘！在这四种禅修者中，那位于入定善巧且于住定善巧的禅修者，是最高者、最胜者、主导者、最上者、最优越者。

九 诸比丘！譬如从牛得乳……乃至……最优越者。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/13. Jhānasaṃyutta 禅定相应 (SN 34, 662-716)/13.1 Jhānavagga 禅定品 (SN 34.1-55, 662-716)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 13.1.12 Samāpattimūlakavuṭṭhānasutta 胜妙入定出定 (SN 34.12, 673)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

12. Samāpattimūlakavuṭṭhānasuttaṃ

673. Sāvatthinidānaṃ. “Cattārome, bhikkhave, jhāyī. Katame cattāro? Idha, bhikkhave, ekacco jhāyī samādhismiṃ samāpattikusalo hoti, na samādhismiṃ vuṭṭhānakusalo. Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ vuṭṭhānakusalo hoti, na samādhismiṃ samāpattikusalo. Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṃ samāpattikusalo hoti, na ca samādhismiṃ vuṭṭhānakusalo. Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ samāpattikusalo ca hoti, samādhismiṃ vuṭṭhānakusalo ca. Tatra, bhikkhave, yvāyaṃ jhāyī …pe… pavaro cā”ti. Dvādasamaṃ.

☸---------------------------------------------------------------------

第十二 胜妙入定出定

一～三 [那时，世尊]在舍卫城的因缘。

“诸比丘！有四种禅修者。是哪四种呢？

四 诸比丘！在此，有一类禅修者，于入定善巧，但于出定不善巧。

五 诸比丘！在此，另有一类禅修者，于出定善巧，但于入定不善巧。

六 诸比丘！在此，另有一类禅修者，既于入定不善巧，也于出定不善巧。

七 诸比丘！在此，另有一类禅修者，既于入定善巧，也于出定善巧。

八～九 诸比丘！在这四种禅修者中……乃至……最优越者。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/13. Jhānasaṃyutta 禅定相应 (SN 34, 662-716)/13.1 Jhānavagga 禅定品 (SN 34.1-55, 662-716)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 13.1.13 Samāpattimūlakakallitasutta 胜妙入定适悦 (SN 34.13, 674)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

13. Samāpattimūlakakallitasuttaṃ

674. Sāvatthinidānaṃ. “Cattārome, bhikkhave, jhāyī. Katame cattāro? Idha, bhikkhave, ekacco jhāyī samādhismiṃ samāpattikusalo hoti, na samādhismiṃ kallitakusalo. Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ kallitakusalo hoti, na samādhismiṃ samāpattikusalo. Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṃ samāpattikusalo hoti, na ca samādhismiṃ kallitakusalo. Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ samāpattikusalo ca hoti, samādhismiṃ kallitakusalo ca. Tatra…pe… pavaro cā”ti. Terasamaṃ.

☸---------------------------------------------------------------------

第十三 胜妙入定适悦

一～三 [那时，世尊]在舍卫城的因缘。

“诸比丘！有四种禅修者。是哪四种呢？

四 诸比丘！在此，有一类禅修者，于入定善巧，但于适悦不善巧。

五 诸比丘！在此，另有一类禅修者，于适悦善巧，但于入定不善巧。

六 诸比丘！在此，另有一类禅修者，既于入定不善巧，也于适悦不善巧。

七 诸比丘！在此，另有一类禅修者，既于入定善巧，也于适悦善巧。

八～九 诸比丘！在这四种……乃至……最优越者。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/13. Jhānasaṃyutta 禅定相应 (SN 34, 662-716)/13.1 Jhānavagga 禅定品 (SN 34.1-55, 662-716)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 13.1.14 Samāpattimūlakaārammaṇasutta 胜妙入定所缘 (SN 34.14, 675)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

14. Samāpattimūlakaārammaṇasuttaṃ

675. Sāvatthinidānaṃ. “Cattārome, bhikkhave, jhāyī. Katame cattāro? Idha, bhikkhave, ekacco jhāyī samādhismiṃ samāpattikusalo hoti, na samādhismiṃ ārammaṇakusalo. Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ ārammaṇakusalo hoti, na samādhismiṃ samāpattikusalo. Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṃ samāpattikusalo hoti, na ca samādhismiṃ ārammaṇakusalo. Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ samāpattikusalo ca hoti, samādhismiṃ ārammaṇakusalo ca. Tatra…pe… pavaro cā”ti. Cuddasamaṃ.

☸---------------------------------------------------------------------

第十四 胜妙入定所缘

一～三 [那时，世尊]在舍卫城的因缘。

“诸比丘！有四种禅修者。是哪四种呢？

四 诸比丘！在此，有一类禅修者，于入定善巧，但于所缘不善巧。

五 诸比丘！在此，另有一类禅修者，于所缘善巧，但于入定不善巧。

六 诸比丘！在此，另有一类禅修者，既于入定不善巧，也于所缘不善巧。

七 诸比丘！在此，另有一类禅修者，既于入定善巧，也于所缘善巧。

八～九 诸比丘！在这四种……乃至……最优越者。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/13. Jhānasaṃyutta 禅定相应 (SN 34, 662-716)/13.1 Jhānavagga 禅定品 (SN 34.1-55, 662-716)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 13.1.15 Samāpattimūlakagocarasutta 胜妙入定行境 (SN 34.15, 676)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

15. Samāpattimūlakagocarasuttaṃ

676. Sāvatthinidānaṃ. “Cattārome, bhikkhave, jhāyī. Katame cattāro? Idha, bhikkhave, ekacco jhāyī samādhismiṃ samāpattikusalo hoti, na samādhismiṃ gocarakusalo. Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ gocarakusalo hoti, na samādhismiṃ samāpattikusalo. Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṃ samāpattikusalo hoti, na ca samādhismiṃ gocarakusalo. Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ samāpattikusalo ca hoti, samādhismiṃ gocarakusalo ca. Tatra…pe… pavaro cā”ti. Pannarasamaṃ.

☸---------------------------------------------------------------------

第十五 胜妙入定行境

一～三 [那时，世尊]在舍卫城的因缘。

“诸比丘！有四种禅修者。是哪四种呢？

四～七 诸比丘！在此，有一类禅修者，于入定善巧，但于行境不善巧……（四句广说如下）……既于入定善巧，也于行境善巧。

八～九 诸比丘！在这四种……乃至……最优越者。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/13. Jhānasaṃyutta 禅定相应 (SN 34, 662-716)/13.1 Jhānavagga 禅定品 (SN 34.1-55, 662-716)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 13.1.16 Samāpattimūlakaabhinīhārasutta 胜妙入定引导 (SN 34.16, 677)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

16. Samāpattimūlakaabhinīhārasuttaṃ

677. Sāvatthinidānaṃ. “Cattārome, bhikkhave, jhāyī. Katame cattāro? Idha, bhikkhave, ekacco jhāyī samādhismiṃ samāpattikusalo hoti, na samādhismiṃ abhinīhārakusalo. Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ abhinīhārakusalo hoti, na samādhismiṃ samāpattikusalo. Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṃ samāpattikusalo hoti, na ca samādhismiṃ abhinīhārakusalo. Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ samāpattikusalo ca hoti, samādhismiṃ abhinīhārakusalo ca. Tatra…pe… pavaro cā”ti. Soḷasamaṃ.

☸---------------------------------------------------------------------

第十六 胜妙入定引导

一～三 [那时，世尊]在舍卫城的因缘。

四～七 “诸比丘！在此，有一类禅修者，于入定善巧，但于引导不善巧……[四句应广说]……既于入定善巧，也于引导善巧。

八～九 诸比丘！在这四种……乃至……最优越者。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/13. Jhānasaṃyutta 禅定相应 (SN 34, 662-716)/13.1 Jhānavagga 禅定品 (SN 34.1-55, 662-716)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 13.1.17 Samāpattimūlakasakkaccasutta 胜妙入定恭敬作 (SN 34.17, 678)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

17. Samāpattimūlakasakkaccasuttaṃ

678. Sāvatthinidānaṃ. “Cattārome, bhikkhave, jhāyī. Katame cattāro? Idha, bhikkhave, ekacco jhāyī samādhismiṃ samāpattikusalo hoti, na samādhismiṃ sakkaccakārī. Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ sakkaccakārī hoti, na samādhismiṃ samāpattikusalo. Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṃ samāpattikusalo hoti, na ca samādhismiṃ sakkaccakārī. Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ samāpattikusalo ca hoti, samādhismiṃ sakkaccakārī ca. Tatra…pe… pavaro cā”ti. Sattarasamaṃ.

☸---------------------------------------------------------------------

第十七 胜妙入定恭敬作

一～三 [那时，世尊]在舍卫城的因缘。

“诸比丘！有四种禅修者。是哪四种呢？

四～七 诸比丘！在此，有一类禅修者，于入定善巧，但于定不恭敬作……（四句广说如下）……既于入定善巧，也于定恭敬作。

八～九 诸比丘！在这四种……乃至……最优越者。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/13. Jhānasaṃyutta 禅定相应 (SN 34, 662-716)/13.1 Jhānavagga 禅定品 (SN 34.1-55, 662-716)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 13.1.18 Samāpattimūlakasātaccasutta 胜妙入定持续作 (SN 34.18, 679)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

18. Samāpattimūlakasātaccasuttaṃ

679. Sāvatthinidānaṃ. “Cattārome, bhikkhave, jhāyī. Katame cattāro? Idha, bhikkhave, ekacco jhāyī samādhismiṃ samāpattikusalo hoti, na samādhismiṃ sātaccakārī. Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ sātaccakārī hoti, na samādhismiṃ samāpattikusalo. Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṃ samāpattikusalo hoti, na ca samādhismiṃ sātaccakārī. Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ samāpattikusalo ca hoti, samādhismiṃ sātaccakārī ca. Tatra…pe… pavaro cā”ti. Aṭṭhārasamaṃ.

☸---------------------------------------------------------------------

第十八 胜妙入定持续作

一～三 [那时，世尊]在舍卫城的因缘。

“诸比丘！有四种禅修者。是哪四种呢？

四～七 诸比丘！在此，有一类禅修者，于入定善巧，但于定不持续作……（四句广说如下）……既于入定善巧，也于定持续作。

八～九 诸比丘！在这四种……乃至……最优越者。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/13. Jhānasaṃyutta 禅定相应 (SN 34, 662-716)/13.1 Jhānavagga 禅定品 (SN 34.1-55, 662-716)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 13.1.19 Samāpattimūlakasappāyakārīsutta 胜妙入定适合作 (SN 34.19, 680)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

19. Samāpattimūlakasappāyakārīsuttaṃ

680. Sāvatthinidānaṃ. “Cattārome, bhikkhave, jhāyī. Katame cattāro? Idha, bhikkhave, ekacco jhāyī samādhismiṃ samāpattikusalo hoti, na samādhismiṃ sappāyakārī. Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ sappāyakārī hoti, na samādhismiṃ samāpattikusalo. Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṃ samāpattikusalo hoti, na ca samādhismiṃ sappāyakārī. Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ samāpattikusalo ca hoti, samādhismiṃ sappāyakārī ca. Tatra, bhikkhave, yvāyaṃ jhāyī samādhismiṃ samāpattikusalo ca hoti samādhismiṃ sappāyakārī ca ayaṃ imesaṃ catunnaṃ jhāyīnaṃ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro ca. Seyyathāpi, bhikkhave, gavā khīraṃ, khīramhā dadhi, dadhimhā navanītaṃ, navanītamhā sappi, sappimhā sappimaṇḍo tatra aggamakkhāyati; evameva kho, bhikkhave, yvāyaṃ jhāyī samādhismiṃ samāpattikusalo ca hoti samādhismiṃ sappāyakārī ca ayaṃ imesaṃ catunnaṃ jhāyīnaṃ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro cā”ti. Ekūnavīsatimaṃ. (Samāpattimūlakaṃ.)

☸---------------------------------------------------------------------

第十九 胜妙入定适合作

一～三 [那时，世尊]在舍卫城的因缘。

“诸比丘！有四种禅修者。是哪四种呢？

四 诸比丘！在此，有一类禅修者，于入定善巧，但于定不适合作。

五 诸比丘！在此，另有一类禅修者，于定适合作，但于入定不善巧。

六 诸比丘！在此，另有一类禅修者，既于入定不善巧，也于定不适合作。

七 诸比丘！在此，另有一类禅修者，既于入定善巧，也于定适合作。

八 诸比丘！在这四种禅修者中，那位于入定善巧且于定适合作的禅修者，是最高者、最胜者、主导者、最上者、最优越者。

九 诸比丘！譬如从牛得乳，从乳得酪，从酪得生酥，从生酥得熟酥，从熟酥得醍醐，醍醐被称为其中最上的；同样地，诸比丘！那位于入定善巧且于定适合作的禅修者，在这四种禅修者中，是最高者、最胜者、主导者、最上者、最优越者。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/13. Jhānasaṃyutta 禅定相应 (SN 34, 662-716)/13.1 Jhānavagga 禅定品 (SN 34.1-55, 662-716)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 13.1.20--27 Ṭhitimūlakavuṭṭhānasuttādiaṭṭhaka 胜妙住定出定至适切等八经 (SN 34.20-27, 681-688)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

20-27. Ṭhitimūlakavuṭṭhānasuttādiaṭṭhakaṃ

681-688. Sāvatthinidānaṃ. “Cattārome, bhikkhave, jhāyī. Katame cattāro? Idha, bhikkhave, ekacco jhāyī samādhismiṃ ṭhitikusalo hoti, na samādhismiṃ vuṭṭhānakusalo. Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ vuṭṭhānakusalo hoti, na samādhismiṃ ṭhitikusalo. Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṃ ṭhitikusalo hoti, na ca samādhismiṃ vuṭṭhānakusalo. Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ ṭhitikusalo ca hoti, samādhismiṃ vuṭṭhānakusalo ca. Tatra, bhikkhave, yvāyaṃ jhāyī…pe… uttamo ca pavaro cā”ti. Vīsatimaṃ. (Purimamūlakāni viya yāva sattavīsatimā ṭhitimūlakasappāyakārīsuttā aṭṭha suttāni pūretabbāni. Ṭhitimūlakaṃ.)

☸---------------------------------------------------------------------

第二十～二十七 胜妙住定出定至适切等八经

（第二十） 一～三 ［那时，世尊］舍卫城因缘。

“诸比丘！禅修者有四种。是哪四种呢？

四 诸比丘！在此，某一类禅修者，于三昧善于住定，于三昧不善于出定。

五 诸比丘！在此，又有一类禅修者，于三昧善于出定，于三昧不善于住定。

六 诸比丘！在此，又有一类禅修者，于三昧不善于住定，于三昧也不善于出定。

七 诸比丘！在此，又有一类禅修者，于三昧善于住定，并且于三昧善于出定。

八～九 诸比丘！在这些禅修者中……乃至……是最高、最殊胜。”

（第二十一）……“诸比丘！禅修者有四种。是哪四种呢？

诸比丘！在此，某一类禅修者，于三昧善于住定，于三昧不善于安乐……广说

（第二十二）于三昧善于住定，于三昧不善于所缘……

（第二十三）于三昧善于住定，于三昧不善于行境……

（第二十四）于三昧善于住定，于三昧不善于决意……

（第二十五）于三昧善于住定，于三昧不认真行持……

（第二十六）于三昧善于住定，于三昧不持续行持……

（第二十七）于三昧善于住定，于三昧不适切地做……

五 诸比丘！在此，又有一类禅修者，于三昧适切地做，于三昧不善于住定。

六 诸比丘！在此，又有一类禅修者，于三昧不善于住定，于三昧也不适切地做。

七 诸比丘！在此，又有一类禅修者，于三昧善于住定，并且于三昧适切地做。

八 诸比丘！在这些禅修者中，于三昧善于住定，并且于三昧适切地做者，这在四种禅修者

中，是最尊……乃至……”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/13. Jhānasaṃyutta 禅定相应 (SN 34, 662-716)/13.1 Jhānavagga 禅定品 (SN 34.1-55, 662-716)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 13.1.28--34 Vuṭṭhānamūlakakallitasuttādisattaka 胜妙出定安乐至适切等七经 (SN 34.28-34, 689-695)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

28-34. Vuṭṭhānamūlakakallitasuttādisattakaṃ

689-695. Sāvatthinidānaṃ. “Cattārome, bhikkhave, jhāyī. Katame cattāro? Idha, bhikkhave, ekacco jhāyī samādhismiṃ vuṭṭhānakusalo hoti, na samādhismiṃ kallitakusalo… samādhismiṃ kallitakusalo hoti, na samādhismiṃ vuṭṭhānakusalo… neva samādhismiṃ vuṭṭhānakusalo hoti, na ca samādhismiṃ kallitakusalo… samādhismiṃ vuṭṭhānakusalo ca hoti samādhismiṃ kallitakusalo ca. Tatra, bhikkhave, yvāyaṃ jhāyī…pe… uttamo ca pavaro cā”ti. Aṭṭhavīsatimaṃ. (Purimamūlakāni viya yāva catuttiṃsatimā vuṭṭhānamūlakasappāyakārīsuttā satta suttāni pūretabbāni. Vuṭṭhānamūlakaṃ.)

☸---------------------------------------------------------------------

第二八～三十四 胜妙出定安乐至适切等七经

（第二十八） 一～三 ［那时，世尊］舍卫城因缘。

“诸比丘！禅修者有四种。是哪四种呢？

四 诸比丘！在此，某一类修行者，于三昧善于出定，于三昧不善于安乐。

五～七 ……于三昧善于安乐，于三昧不善于出定……于三昧不善于出定，于三昧也不善于安乐

善……于三昧善于出定，并且也善于安乐。

八～九 诸比丘！在这些禅修者中……是最高、最殊胜。”

（第二十九）……“诸比丘！禅修者有四种。是哪四种呢？

诸比丘！在此，某一类禅修者，于三昧善于出定，于三昧不善于所缘……广说……

（第三十）于三昧善于出定，于三昧不善于行境……

（第三十一）于三昧善于出定，于三昧不善于决意……

（第三十二）于三昧善于出定，于三昧不认真行持……

（第三十三）于三昧善于出定，于三昧不持续行持……

（第三十四）于三昧善于出定，于三昧不适切地做……

五 诸比丘！在此，某一类禅修者，于三昧适切地做，于三昧不善于出定。

六 诸比丘！在此，又有一类禅修者，于三昧不善于出定，于三昧也不适切地做。

七 诸比丘！在此，又有一类禅修者，于三昧善于出定，并且于三昧适切地做。

八～九 诸比丘！在这些禅修者中，于三昧善于出定，并且于三昧适切地做者，这在四种禅修

者中……广说……”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/13. Jhānasaṃyutta 禅定相应 (SN 34, 662-716)/13.1 Jhānavagga 禅定品 (SN 34.1-55, 662-716)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 13.1.35--40 Kallitamūlakaārammaṇasuttādichakka 胜妙安乐至适切等六经 (SN 34.35-40, 696-701)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

35-40. Kallitamūlakaārammaṇasuttādichakkaṃ

696-701. Sāvatthinidānaṃ … “samādhismiṃ kallitakusalo hoti, na samādhismiṃ ārammaṇakusalo… samādhismiṃ ārammaṇakusalo hoti, na samādhismiṃ kallitakusalo… neva samādhismiṃ kallitakusalo hoti, na ca samādhismiṃ ārammaṇakusalo… samādhismiṃ kallitakusalo ca hoti, samādhismiṃ ārammaṇakusalo ca. Tatra, bhikkhave, yvāyaṃ jhāyī…pe… uttamo ca pavaro cā”ti. Pañcatiṃsatimaṃ. (Purimamūlakāni viya yāva cattālīsamā kallitamūlakasappāyakārīsuttā cha suttāni pūretabbāni. Kallitamūlakaṃ.)

☸---------------------------------------------------------------------

第三十五～四十 胜妙安乐至适切等六经

（第三十五）一～四 ［那时，世尊］舍卫城因缘。

于三昧善于安乐，于三昧不善于所缘……

五 于三昧善于所缘，于三昧不善于安乐……

六 于三昧不善于安乐，于三昧也不善于所缘……

七 于三昧善于安乐，并且于三昧善于所缘……

八～九 诸比丘！在这些禅修者中……乃至……是最高、最殊胜。

（第三十六）……诸比丘！禅修者有四种。是哪四种呢？

诸比丘！在此，某一类禅修者，于三昧善于安乐，于三昧不善于行境……乃至……

（第三十七）于三昧善于安乐，于三昧不善于决意……

（第三十八）于三昧善于安乐，于三昧不认真行持……

（第三十九）于三昧善于安乐，于三昧不持续行持……

（第四十）于三昧善于安乐，于三昧不适切地做……乃至……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/13. Jhānasaṃyutta 禅定相应 (SN 34, 662-716)/13.1 Jhānavagga 禅定品 (SN 34.1-55, 662-716)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 13.1.41--45 Ārammaṇamūlakagocarasuttādipañcaka 胜妙所缘至适切等五经 (SN 34.41-45, 702-706)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

41-45. Ārammaṇamūlakagocarasuttādipañcakaṃ

702-706. Sāvatthinidānaṃ … “samādhismiṃ ārammaṇakusalo hoti, na samādhismiṃ gocarakusalo… samādhismiṃ gocarakusalo hoti, na samādhismiṃ ārammaṇakusalo… neva samādhismiṃ ārammaṇakusalo hoti, na ca samādhismiṃ gocarakusalo… samādhismiṃ ārammaṇakusalo ca hoti, samādhismiṃ gocarakusalo ca. Tatra, bhikkhave, yvāyaṃ jhāyī…pe… uttamo ca pavaro cā”ti. Ekacattālīsamaṃ. (Purimamūlakāni viya yāva pañcacattālīsamā ārammaṇamūlakasappāyakārīsuttā pañca suttāni pūretabbāni. Ārammaṇamūlakaṃ.)

☸---------------------------------------------------------------------

第四十一～四十五 胜妙所缘至适切等五经

一～七 ［那时，世尊］舍卫城因缘。

于三昧善于所缘，于三昧不善于行境……

于三昧善于行境，于三昧不善于所缘……

于三昧善于所缘，于三昧不善于行境…… (Note: This line seems duplicated in the original Chinese text, keeping it as is)

于三昧善于所缘，并且于三昧也善于行境。

八～九 诸比丘！在这些禅修者中……乃至……是最高、最殊胜。

（第四十二）于三昧善于所缘，于三昧不善于决意……乃至……

（第四十三）于三昧善于所缘，于三昧不认真行持……乃至……

（第四十四）于三昧善于所缘，于三昧不持续行持……乃至……

（第四十五）于三昧善于所缘，于三昧不适切地做……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/13. Jhānasaṃyutta 禅定相应 (SN 34, 662-716)/13.1 Jhānavagga 禅定品 (SN 34.1-55, 662-716)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 13.1.46--49 Gocaramūlakaabhinīhārasuttādicatukka 胜妙行境至适切等四经 (SN 34.46-49, 707-710)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

46-49. Gocaramūlakaabhinīhārasuttādicatukkaṃ

707. Sāvatthinidānaṃ… “samādhismiṃ gocarakusalo hoti, na samādhismiṃ abhinīhārakusalo… samādhismiṃ abhinīhārakusalo hoti, na samādhismiṃ gocarakusalo… neva samādhismiṃ gocarakusalo hoti, na ca samādhismiṃ abhinīhārakusalo… samādhismiṃ gocarakusalo ca hoti, samādhismiṃ abhinīhārakusalo ca… seyyathāpi, bhikkhave, gavā khīraṃ, khīramhā dadhi, dadhimhā navanītaṃ, navanītamhā sappi, sappimhā sappimaṇḍo tatra aggamakkhāyati; evameva kho, bhikkhave, yvāyaṃ jhāyī samādhismiṃ gocarakusalo ca hoti samādhismiṃ abhinīhārakusalo ca ayaṃ imesaṃ catunnaṃ jhāyīnaṃ…pe… uttamo ca pavaro cā”ti. Chacattālīsamaṃ.

708. Samādhismiṃ gocarakusalo hoti, na samādhismiṃ sakkaccakārī…pe…. Vitthāretabbaṃ. Sattacattālīsamaṃ.

709. Samādhismiṃ gocarakusalo hoti, na samādhismiṃ sātaccakārī…pe…. Aṭṭhacattālīsamaṃ.

710. Samādhismiṃ gocarakusalo hoti, na samādhismiṃ sappāyakārī…pe…. Ekūnapaññāsamaṃ. (Gocaramūlakaṃ.)

☸---------------------------------------------------------------------

第四十六～四十九 胜妙行境至适切等四经

一～七 ［那时，世尊］舍卫城因缘。

于三昧善于行境，于三昧不善于决意……

于三昧善于决意，于三昧不善于行境……

于三昧不善于行境，于三昧也不善于决意……

于三昧善于行境，并且于三昧善于决意……

九～十 诸比丘！譬如由牛出乳，由乳出酪，由酪出生酥，由生酥出熟酥，由熟酥

出醍醐味。这在此中被称为最尊。诸比丘！同样地，于禅修者，于三昧善于行境，并且于三昧

善于决意者，这在四种禅修者中……乃至……是最高、最殊胜。

（第四十七）于三昧善于行境，于三昧不认真行持……乃至……

（第四十八）于三昧善于行境，于三昧不持续行持……乃至……

（第四十九）于三昧善于行境，于三昧不适切地做……乃至……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/13. Jhānasaṃyutta 禅定相应 (SN 34, 662-716)/13.1 Jhānavagga 禅定品 (SN 34.1-55, 662-716)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 13.1.50--52 Abhinīhāramūlakasakkaccasuttāditika 胜妙决意至适切等三经 (SN 34.50-52, 711-713)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

50-52. Abhinīhāramūlakasakkaccasuttāditikaṃ

711. Sāvatthinidānaṃ … “samādhismiṃ abhinīhārakusalo hoti, na samādhismiṃ sakkaccakārī… samādhismiṃ sakkaccakārī hoti, na samādhismiṃ abhinīhārakusalo… neva samādhismiṃ abhinīhārakusalo hoti, na ca samādhismiṃ sakkaccakārī… samādhismiṃ abhinīhārakusalo ca hoti, samādhismiṃ sakkaccakārī ca. Tatra, bhikkhave, yvāyaṃ jhāyī…pe… uttamo ca pavaro cā”ti. Paññāsamaṃ.

712. Samādhismiṃ abhinīhārakusalo hoti, na samādhismiṃ sātaccakārī…pe…. Ekapaññāsamaṃ.

713. Samādhismiṃ abhinīhārakusalo hoti, na samādhismiṃ sappāyakārī…pe…. Dvepaññāsamaṃ. (Abhinīhāramūlakaṃ.)

☸---------------------------------------------------------------------

第五十～五十二 胜妙决意至适切等三经

一～七 ［那时，世尊］舍卫城因缘。

于三昧善于决意，于三昧不认真行持……

于三昧认真行持，于三昧不善于决意……

于三昧不善于决意，于三昧也不认真行持……

于三昧善于决意，并且于三昧认真行持……

八～九 诸比丘！在这些禅修者中……乃至……是最高、最殊胜。

（第五十一）于三昧善于决意，于三昧不持续行持……乃至……

（第五十二）于三昧善于决意，于三昧不适切地做……乃至……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/13. Jhānasaṃyutta 禅定相应 (SN 34, 662-716)/13.1 Jhānavagga 禅定品 (SN 34.1-55, 662-716)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 13.1.53--54 Sakkaccamūlakasātaccakārīsuttadukādi 胜妙恭敬至适切等二经 (SN 34.53-54, 714-715)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

53-54. Sakkaccamūlakasātaccakārīsuttādidukaṃ

714. Sāvatthinidānaṃ … “samādhismiṃ sakkaccakārī hoti, na samādhismiṃ sātaccakārī… samādhismiṃ sātaccakārī hoti, na samādhismiṃ sakkaccakārī … neva samādhismiṃ sakkaccakārī hoti, na ca samādhismiṃ sātaccakārī… samādhismiṃ sakkaccakārī ca hoti, samādhismiṃ sātaccakārī ca. Tatra, bhikkhave, yvāyaṃ…pe… uttamo ca pavaro cā”ti. Tepaññāsamaṃ.

715. Samādhismiṃ sakkaccakārī hoti, na samādhismiṃ sappāyakārī…pe…. Catupaññāsamaṃ.

☸---------------------------------------------------------------------

第五十三～五十四 胜妙恭敬至适切等二经

一～七 ［那时，世尊］舍卫城因缘。

于三昧认真行持，于三昧不持续行持……

于三昧持续行持，于三昧不认真行持……

于三昧认真行持，并且于三昧持续行持。

八～九 诸比丘！在这些禅修者中……乃至……是最高、最殊胜。

（第五十四）……于三昧认真行持，于三昧不适切地做……乃至……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.9.5 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《3》Khandhavaggasaṃyuttapāḷi 蕴篇 (SN 22-34, 1-716)/13. Jhānasaṃyutta 禅定相应 (SN 34, 662-716)/13.1 Jhānavagga 禅定品 (SN 34.1-55, 662-716)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 13.1.55 Sātaccamūlakasappāyakārīsutta 胜妙持续适切 (SN 34.55, 716)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

55. Sātaccamūlakasappāyakārīsuttaṃ

胜妙持续适切经

☆ 适切（ Sappāya ） ➾

适当的、有益的、随顺的、健康的。

☆ 四种修习禅定者 ➾

① 修禅定虽有恒心，却不善巧；

② 修禅定虽得善巧，却无恒心；

③ 修禅定既无恒心，又不善巧；

④ 修禅定既有恒心，又得善巧。（最尊！）

716. Sāvatthinidānaṃ.

［那时，世尊］舍卫城因缘。

“Catārome, bhikkhave, jhāyī.

“诸比丘！有这四类禅修者。

Katame cattāro?

是哪四种呢？

Idha, bhikkhave, ekacco jhāyī samādhismiṃ sātaccakārī hoti, na samādhismiṃ sappāyakārī.

➊ 诸比丘！在此，某一类禅修者──

对于三昧（有恒心）持续行持，但于三昧（不善巧）不适切地做。

Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ sappāyakārī hoti, na samādhismiṃ sātaccakārī.

➋ 诸比丘！在此，又有一类禅修者──

对于三昧（得善巧）适切地做，但于三昧（无恒心）不持续行持。

Idha pana, bhikkhave, ekacco jhāyī neva samādhismiṃ sātaccakārī hoti, na ca samādhismiṃ sappāyakārī.

➌ 诸比丘！在此，又有一类禅修者──

既于三昧（无恒心）不持续行持，又于三昧（不善巧）不适切地做。

Idha pana, bhikkhave, ekacco jhāyī samādhismiṃ sātaccakārī ca hoti, samādhismiṃ sappāyakārī ca.

➍ 诸比丘！在此，又有一类禅修者──

既于三昧（有恒心）持续行持，又于三昧（得善巧）适切地做。

Tatra, bhikkhave, yvāyaṃ jhāyī samādhismiṃ sātaccakārī ca hoti samādhismiṃ sappāyakārī ca

在此中，诸比丘！凡是禅修者‘既于三昧（有恒心）持续行持，又于三昧（得善巧）适切地做’；

ayaṃ imesaṃ catunnaṃ jhāyīnaṃ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro ca.

于此四类禅修者中，是最尊、最胜、首要的、最上、最妙。

Seyyathāpi, bhikkhave,

诸比丘！譬如──

gavā khīraṃ,

由牛出乳；

khīramhā dadhi,

由乳出酪；

dadhimhā navanītaṃ,

由酪出生酥；

navanītamhā sappi,

由生酥出熟酥；

sappimhā sappimaṇḍo

由熟酥出醍醐味。

tatra aggamakkhāyati;

此（醍醐味）在此中被称为不变质的最尊。

evameva kho, bhikkhave, yvāyaṃ jhāyī samādhismiṃ sātaccakārī ca hoti, samādhismiṃ sappāyakārī

正是这样，诸比丘！凡是禅修者‘既于三昧（有恒心）持续行持，又于三昧（得善巧）适切地做’；

ayaṃ imesaṃ catunnaṃ jhāyīnaṃ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro cā”ti.

于此四类禅修者中，是最尊、最胜、首要的、最上、最妙。”

Idamavoca bhagavā.

世尊这样说完。

Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

那些比丘心满意足，欢喜信受世尊所说的话！

Pañcapaññāsamaṃ.

胜妙持续适切经 ～禅定品‧第五十五经终

～《禅定相应‧禅定品‧Sātaccamūlakasappāyakārīsutta 胜妙持续适切经》(SN 34.55, 716)

(Yathā pañcapaññāsaṃ veyyākaraṇāni honti tathā vitthāretabbāni.)

（已依完整无损的方式详细解释此五十五经。）

Jhānasaṃyuttaṃ [samādhisaṃyuttaṃ (syā. kaṃ.)] samattaṃ.

禅定相应 ～蕴篇‧第十三相应终

Tassuddānaṃ –

此品（五十五经）摄颂说：

Samādhi samāpatti ṭhiti ca,

〈壹、关于入定与住定 ➲〉

（一）胜妙入定、（二）胜妙住定；

（十）胜妙适切、（十一）胜妙入定住定；

（二十～二七）胜妙住定出定至适切等八经。

vuṭṭhānaṃ kallitārammaṇena ca;

〈贰、关于出定、安乐与所缘 ➲〉

（三）胜妙出定、（四）胜妙安乐、（五）胜妙所缘；

（十二）胜妙入定出定、（十三）胜妙入定安乐、（十四）胜妙入定所缘；

（二八～三四）胜妙出定安乐至适切等七经、（三五～四十）胜妙安乐至适切等六经。

Gocarā abhinīhāro sakkacca,

〈叁、关于行境、决意与恭敬 ➲〉

（六）胜妙行境、（七）胜妙决意、（八）胜妙恭敬；

（十五）胜妙入定行境、（十六）胜妙入定决意、（十七）胜妙入定恭敬；

（四一～四五）胜妙所缘至适切等五经、（四六～四九）胜妙行境至适切等四经、（五十～五二）胜妙决意至适切等三经。

sātacca athopi sappāyanti.

〈肆、关于持续与适切 ➲〉

（九）胜妙持续；

（十八）胜妙入定持续、（十九）胜妙入定适切；

（五三～五四）胜妙恭敬至适切等二经、（五五）胜妙持续适切。

Khandhavaggo tatiyo.

蕴篇 ～相应部经典‧第三篇

Tassuddānaṃ –

本篇（十三相应）摄颂说：

Khandha rādhasaṃyuttañca,

（一）蕴相应、（二）罗陀相应、

diṭṭhiokkanta [okkanti (sabbattha)] uppādā;

（三）见相应、（四）入相应、（五）生相应、

Kilesa sāriputtā ca,

（六）烦恼相应、（七）舍利弗相应、

nāgā supaṇṇa gandhabbā;

（八）龙相应、（九）金翅鸟相应、（十）干达婆相应、

Valāha vacchajhānanti,

（十一）云相应、（十二）婆磋种相应、（十三）禅定相应。

khandhavaggamhi terasāti.

此十三相应（被称为）蕴篇。

Khandhavaggasaṃyuttapāḷi niṭṭhitā.

相应部经典‧蕴篇终

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.1 Aniccavagga 无常品 (SN 35.1-12)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.1 Ajjhattāniccasutta 内六处无常 (SN 35.1)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

Namo tassa bhagavato arahato sammāsambuddhassa

Saṃyuttanikāyo

Saḷāyatanavaggo《六处篇》

1. Saḷāyatanasaṃyuttaṃ

1. Aniccavaggo

1. Ajjhattāniccasuttaṃ

1. Evaṃ me sutaṃ. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Cakkhuṃ, bhikkhave, aniccaṃ. Yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ tadanattā. Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Sotaṃ aniccaṃ. Yadaniccaṃ…pe… ghānaṃ aniccaṃ. Yadaniccaṃ…pe… jivhā aniccā. Yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ tadanattā. Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Kāyo anicco. Yadaniccaṃ…pe… mano anicco. Yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ tadanattā. Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, sotasmimpi nibbindati, ghānasmimpi nibbindati, jivhāyapi nibbindati, kāyasmimpi nibbindati, manasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

皈命那位世尊 阿拉汉，正自觉者

相应部经典

六 处 篇

第一 六处相应

［一］ 第一 内六处无常

一 如是我闻。一时，世尊住在舍卫城祇陀林给孤独长者的园林里。

二 在那里，世尊对众比丘说：“诸比丘！” 那些比丘回答世尊：“尊者！”

三 世尊这样说道：“诸比丘！眼是无常的。凡是无常的，就是苦；凡是苦的，就是无我。凡是无我的，就应当以正智慧这样如实观察：‘这不是我的，这不是我，这不是我的自我。’

四 耳是无常的。凡是无常的……（同上）……

五 鼻是无常的。凡是无常的……（同上）……

六 舌是无常的。凡是无常的，就是苦；凡是苦的，就是无我。凡是无我的，就应当以正智慧这样如实观察：‘这不是我的，这不是我，这不是我的自我。’

七 身是无常的。凡是无常的……（同上）……

八 意是无常的。凡是无常的，就是苦；凡是苦的，就是无我。凡是无我的，就应当以正智慧这样如实观察：‘这不是我的，这不是我，这不是我的自我。’

九 诸比丘！这样观察的有闻圣弟子，对眼厌离，对耳厌离，对鼻厌离，对舌厌离，对身厌离，对意厌离。因厌离而离欲；因离欲而解脱；在解脱时，生起‘已解脱’的智。他了知：‘生已尽，梵行已立，所作已作，不再有后有。’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.1 Aniccavagga 无常品 (SN 35.1-12)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.2 Ajjhattadukkhasutta 内六处是苦 (SN 35.2)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Ajjhattadukkhasuttaṃ

2. “Cakkhuṃ, bhikkhave, dukkhaṃ. Yaṃ dukkhaṃ tadanattā; yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Sotaṃ dukkhaṃ…pe… ghānaṃ dukkhaṃ… jivhā dukkhā… kāyo dukkho… mano dukkho. Yaṃ dukkhaṃ tadanattā; yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［二］ 第二 内六处是苦

三 “诸比丘！眼是苦的。凡是苦的，就是无我；凡是无我的，就应当以正智慧这样如实观察：‘这不是我的，这不是我，这不是我的自我。’

四～七 耳是苦的……（同上）……鼻是苦的……舌是苦的……身是苦的……

八 意是苦的。凡是苦的，就是无我；凡是无我的，就应当以正智慧这样如实观察：‘这不是我的，这不是我，这不是我的自我。’

九 诸比丘！这样观察的……（同上）……他了知：……不再有后有。’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.1 Aniccavagga 无常品 (SN 35.1-12)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.3 Ajjhattānattasutta 内六处无我 (SN 35.3)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Ajjhattānattasuttaṃ

3. “Cakkhuṃ, bhikkhave, anattā. Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Sotaṃ anattā…pe… ghānaṃ anattā… jivhā anattā… kāyo anattā… mano anattā. Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

［三］ 第三 内六处无我

三 “诸比丘！眼是无我的。凡是无我的，就应当以正智慧这样如实观察：‘这不是我的，这不是我，这不是我的自我。’

四～七 耳是无我的……（同上）……鼻是无我的……舌是无我的……身是无我的……

八 意是无我的。凡是无我的，就应当以正智慧这样如实观察：‘这不是我的，这不是我，这不是我的自我。’

九 诸比丘！这样观察的……（同上）……他了知：……不再有后有。’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.1 Aniccavagga 无常品 (SN 35.1-12)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.4 Bāhirāniccasutta 外六处无常 (SN 35.4)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Bāhirāniccasuttaṃ

4. “Rūpā, bhikkhave, aniccā. Yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ tadanattā. Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā aniccā. Yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ tadanattā. Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpesupi nibbindati, saddesupi nibbindati, gandhesupi nibbindati, rasesupi nibbindati, phoṭṭhabbesupi nibbindati, dhammesupi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti. Catutthaṃ.

☸---------------------------------------------------------------------

［四］ 第四 外六处无常

三 “诸比丘！色是无常的。凡是无常的，就是苦；凡是苦的，就是无我。凡是无我的，就应当以正智慧这样如实观察：‘这不是我的，这不是我，这不是我的自我。’

四～七 声……（同上）……香……味……触……

八 法是无常的。凡是无常的，就是苦；凡是苦的，就是无我。凡是无我的，就应当以正智慧这样如实观察：‘这不是我的，这不是我，这不是我的自我。’

九 诸比丘！这样观察的有闻圣弟子，对色厌离，对声厌离，对香厌离，对味厌离，对触厌离，对法厌离。因厌离而离欲；因离欲而解脱；在解脱时，生起‘已解脱’的智。他了知：‘生已尽，梵行已立，所作已作，不再有后有。’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.1 Aniccavagga 无常品 (SN 35.1-12)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.5 Bāhiradukkhasutta 外六处是苦 (SN 35.5)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Bāhiradukkhasuttaṃ

5. “Rūpā, bhikkhave, dukkhā. Yaṃ dukkhaṃ tadanattā; yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā dukkhā. Yaṃ dukkhaṃ tadanattā. Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

［五］ 第五 外六处是苦

三 “诸比丘！色是苦的。凡是苦的，就是无我；凡是无我的，就应当以正智慧这样如实观察：‘这不是我的，这不是我，这不是我的自我。’

四～七 声是苦的……（同上）……香是苦的……味是苦的……触是苦的……

八 法是苦的。凡是苦的，就是无我；凡是无我的，就应当以正智慧这样如实观察：‘这不是我的，这不是我，这不是我的自我。’

九 诸比丘！这样观察的……（同上）……他了知：……不再有后有。’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.1 Aniccavagga 无常品 (SN 35.1-12)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.6 Bāhirānattasutta 外六处无我 (SN 35.6)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Bāhirānattasuttaṃ

6. “Rūpā, bhikkhave, anattā. Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā anattā. Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［六］ 第六 外六处无我

三 “诸比丘！色是无我的。凡是无我的，就应当以正智慧这样如实观察：‘这不是我的，这不是我，这不是我的自我。’

四～七 声是无我的……（同上）……香是无我的……味是无我的……触是无我的……

八 法是无我的。凡是无我的，就应当以正智慧这样如实观察：‘这不是我的，这不是我，这不是我的自我。’

九 诸比丘！这样观察的……（同上）……他了知：……不再有后有。’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.1 Aniccavagga 无常品 (SN 35.1-12)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.7 Ajjhattāniccātītānāgatasutta 过去未来内六处无常 (SN 35.7)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Ajjhattāniccātītānāgatasuttaṃ

7. “Cakkhuṃ, bhikkhave, aniccaṃ atītānāgataṃ; ko pana vādo paccuppannassa! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ cakkhusmiṃ anapekkho hoti; anāgataṃ cakkhuṃ nābhinandati; paccuppannassa cakkhussa nibbidāya virāgāya nirodhāya paṭipanno hoti. Sotaṃ aniccaṃ… ghānaṃ aniccaṃ… jivhā aniccā atītānāgatā; ko pana vādo paccuppannāya! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītāya jivhāya anapekkho hoti; anāgataṃ jivhaṃ nābhinandati; paccuppannāya jivhāya nibbidāya virāgāya nirodhāya paṭipanno hoti. Kāyo anicco…pe… mano anicco atītānāgato; ko pana vādo paccuppannassa! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ manasmiṃ anapekkho hoti; anāgataṃ manaṃ nābhinandati; paccuppannassa manassa nibbidāya virāgāya nirodhāya paṭipanno hotī”ti. Sattamaṃ.

☸---------------------------------------------------------------------

［七］ 第七 过去未来内六处无常

三 “诸比丘！过去、未来的眼是无常的，更何况现在的眼呢！

诸比丘，这样观察的有闻圣弟子，对于过去的眼无所顾念，不希求未来的眼，为了对现在的眼厌离、离欲、灭尽而修行。

四～五 过去、未来的耳是无常的……（同上）……过去、未来的鼻是无常的……

六 过去、未来的舌是无常的，更何况现在的舌呢！诸比丘！这样观察的有闻圣弟子对于过去的舌无所顾念，不希求未来的舌，为了对现在的舌厌离、离欲、灭尽而修行。

七 过去、未来的身是无常的……（同上）……

八 过去、未来的意是无常的，更何况现在的意呢！诸比丘！这样观察的有闻圣弟子，对于过去的意无所顾念，不希求未来的意，为了对现在的意厌离、离欲、灭尽而修行。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.1 Aniccavagga 无常品 (SN 35.1-12)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.8 Ajjhattadukkhātītānāgatasutta 过去未来内六处是苦 (SN 35.8)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Ajjhattadukkhātītānāgatasuttaṃ

8. “Cakkhuṃ, bhikkhave, dukkhaṃ atītānāgataṃ; ko pana vādo paccuppannassa! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ cakkhusmiṃ anapekkho hoti; anāgataṃ cakkhuṃ nābhinandati; paccuppannassa cakkhussa nibbidāya virāgāya nirodhāya paṭipanno hoti. Sotaṃ dukkhaṃ…pe… ghānaṃ dukkhaṃ…pe… jivhā dukkhā atītānāgatā; ko pana vādo paccuppannāya! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītāya jivhāya anapekkho hoti; anāgataṃ jivhaṃ nābhinandati; paccuppannāya jivhāya nibbidāya virāgāya nirodhāya paṭipanno hoti. Kāyo dukkho…pe… mano dukkho atītānāgato; ko pana vādo paccuppannassa! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ manasmiṃ anapekkho hoti; anāgataṃ manaṃ nābhinandati; paccuppannassa manassa nibbidāya virāgāya nirodhāya paṭipanno hotī”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［八］ 第八 过去未来内六处是苦

三～七 “诸比丘！过去、未来的眼是苦的，更何况现在的眼呢！诸比丘！这样观察的有闻圣弟子，对于过去的眼无所顾念，不希求未来的眼，为了对现在的眼厌离、离欲、灭尽而修行。过去、未来的耳是苦的……（同上）……过去、未来的鼻是苦的……过去、未来的舌是苦的……过去、未来的身是苦的……

八 过去、未来的意是苦的，更何况现在的意呢！诸比丘！这样观察的有闻圣弟子，对于过去的意无所顾念，不希求未来的意，为了对现在的意厌离、离欲、灭尽而修行。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.1 Aniccavagga 无常品 (SN 35.1-12)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.9 Ajjhattānattātītānāgatasutta 过去未来内六处无我 (SN 35.9)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Ajjhattānattātītānāgatasuttaṃ

9. “Cakkhuṃ, bhikkhave, anattā atītānāgataṃ; ko pana vādo paccuppannassa! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ cakkhusmiṃ anapekkho hoti; anāgataṃ cakkhuṃ nābhinandati; paccuppannassa cakkhussa nibbidāya virāgāya nirodhāya paṭipanno hoti. Sotaṃ anattā…pe… ghānaṃ anattā…pe… jivhā anattā atītānāgatā; ko pana vādo paccuppannāya! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītāya jivhāya anapekkho hoti; anāgataṃ jivhaṃ nābhinandati; paccuppannāya jivhāya nibbidāya virāgāya nirodhāya paṭipanno hoti. Kāyo anattā…pe… mano anattā atītānāgato; ko pana vādo paccuppannassa! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītasmiṃ manasmiṃ anapekkho hoti; anāgataṃ manaṃ nābhinandati; paccuppannassa manassa nibbidāya virāgāya nirodhāya paṭipanno hotī”ti. Navamaṃ.

☸---------------------------------------------------------------------

［九］ 第九 过去未来内六处无我

三 “诸比丘！过去、未来的眼是无我的，更何况现在的眼呢！诸比丘！这样观察的有闻圣弟子，对于过去的眼无所顾念，不希求未来的眼，为了对现在的眼厌离、离欲、灭尽而修行。

四～七 过去、未来的耳是无我的……（同上）……过去、未来的鼻是无我的……过去、未来的舌是无我的……过去、未来的身是无我的……

八 过去、未来的意是无我的，更何况现在的意呢！诸比丘！这样观察的有闻圣弟子，对于过去的意无所顾念，不希求未来的意，为了对现在的意厌离、离欲、灭尽而修行。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.1 Aniccavagga 无常品 (SN 35.1-12)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.10 Bāhirāniccātītānāgatasutta 过去未来外六处无常 (SN 35.10)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Bāhirāniccātītānāgatasuttaṃ

10. “Rūpā, bhikkhave, aniccā atītānāgatā; ko pana vādo paccuppannānaṃ! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītesu rūpesu anapekkho hoti; anāgate rūpe nābhinandati; paccuppannānaṃ rūpānaṃ nibbidāya virāgāya nirodhāya paṭipanno hoti. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā aniccā atītānāgatā; ko pana vādo paccuppannānaṃ! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītesu dhammesu anapekkho hoti; anāgate dhamme nābhinandati; paccuppannānaṃ dhammānaṃ nibbidāya virāgāya nirodhāya paṭipanno hotī”ti. Dasamaṃ.

☸---------------------------------------------------------------------

［一〇］ 第十 过去未来外六处无常

三 “诸比丘！过去、未来的色是无常的，更何况现在的色呢！诸比丘！这样观察的有闻圣弟子，对于过去的色无所顾念，不希求未来的色，为了对现在的色厌离、离欲、灭尽而修行。

四～七 过去、未来的声是无常的……（同上）……过去、未来的香是无常的……过去、未来的味是无常的……过去、未来的触是无常的……

八 过去、未来的法是无常的，更何况现在的法呢！诸比丘！这样观察的有闻圣弟子，对于过去的法无所顾念，不希求未来的法，为了对现在的法厌离、离欲、灭尽而修行。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.1 Aniccavagga 无常品 (SN 35.1-12)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.11 Bāhiradukkhātītānāgatasutta 过去未来外六处是苦 (SN 35.11)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Bāhiradukkhātītānāgatasuttaṃ

11. “Rūpā, bhikkhave, dukkhā atītānāgatā; ko pana vādo paccuppannānaṃ! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītesu rūpesu anapekkho hoti; anāgate rūpe nābhinandati; paccuppannānaṃ rūpānaṃ nibbidāya virāgāya nirodhāya paṭipanno hotī”ti…pe. …. Ekādasamaṃ.

☸---------------------------------------------------------------------

［一一］ 第十一 过去未来外六处是苦

三 “诸比丘！过去、未来的色是苦的，更何况现在的色呢！诸比丘！这样观察的有闻圣弟子，对于过去的色无所顾念，不希求未来的色，为了对现在的色厌离、离欲、灭尽而修行。

四～七 过去、未来的声是苦的……（同上）……过去、未来的香是苦的……过去、未来的味是苦的……过去、未来的触是苦的……

八 过去、未来的法是苦的，更何况现在的法呢！诸比丘！这样观察的有闻圣弟子，对于过去的法无所顾念，不希求未来的法，为了对现在的法厌离、离欲、灭尽而修行。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.1 Aniccavagga 无常品 (SN 35.1-12)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.12 Bāhirānattātītānāgatasutta 过去未来外六处无我 (SN 35.12)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

12. Bāhirānattātītānāgatasuttaṃ

12. “Rūpā, bhikkhave, anattā atītānāgatā; ko pana vādo paccuppannānaṃ! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītesu rūpesu anapekkho hoti; anāgate rūpe nābhinandati; paccuppannānaṃ rūpānaṃ nibbidāya virāgāya nirodhāya paṭipanno hoti. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā anattā atītānāgatā; ko pana vādo paccuppannānaṃ! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako atītesu dhammesu anapekkho hoti; anāgate dhamme nābhinandati; paccuppannānaṃ dhammānaṃ nibbidāya virāgāya nirodhāya paṭipanno hotī”ti. Dvādasamaṃ.

Aniccavaggo paṭhamo.

Tassuddānaṃ –

Aniccaṃ dukkhaṃ anattā ca, tayo ajjhattabāhirā;

Yadaniccena tayo vuttā, te te ajjhattabāhirāti.

☸---------------------------------------------------------------------

［一二］ 第十二 过去未来外六处无我

三 “诸比丘！过去、未来的色是无我的，更何况现在的色呢！诸比丘！这样观察的有闻圣弟子，对于过去的色无所顾念，不希求未来的色，为了对现在的色厌离、离欲、灭尽而修行。

四～七 过去、未来的声是无我的……（同上）……过去、未来的香是无我的……过去、未来的味是无我的……过去、未来的触是无我的……

八 过去、未来的法是无我的，更何况现在的法呢！诸比丘！这样观察的有闻圣弟子，对于过去的法无所顾念，不希求未来的法，为了对现在的法厌离、离欲、灭尽而修行。”

无常品第一 （终）

其摄颂：

无常苦无我

三者有内外

依无常说三

各各有内外

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.2 Yamakavagga 双品 (SN 35.13-22)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.1 Paṭhamapubbesambodhasutta 正觉以前之一 (SN 35.13)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Yamakavaggo

1. Paṭhamapubbesambodhasuttaṃ

13. Sāvatthinidānaṃ. “Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – ‘ko nu kho cakkhussa assādo, ko ādīnavo, kiṃ nissaraṇaṃ? Ko sotassa…pe… ko ghānassa… ko jivhāya… ko kāyassa… ko manassa assādo, ko ādīnavo, kiṃ nissaraṇan’ti? Tassa mayhaṃ, bhikkhave, etadahosi – ‘yaṃ kho cakkhuṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ cakkhussa assādo. Yaṃ cakkhuṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ, ayaṃ cakkhussa ādīnavo. Yo cakkhusmiṃ chandarāgavinayo chandarāgappahānaṃ, idaṃ cakkhussa nissaraṇaṃ. Yaṃ sotaṃ…pe… yaṃ ghānaṃ…pe… yaṃ jivhaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ jivhāya assādo. Yaṃ [yā (sī. syā. kaṃ. pī.)] jivhā aniccā dukkhā vipariṇāmadhammā, ayaṃ jivhāya ādīnavo. Yo jivhāya chandarāgavinayo chandarāgappahānaṃ, idaṃ jivhāya nissaraṇaṃ. Yaṃ kāyaṃ…pe… yaṃ manaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ manassa assādo. Yaṃ [yo (sī. syā. kaṃ. ka.)] mano anicco dukkho vipariṇāmadhammo, ayaṃ manassa ādīnavo. Yo manasmiṃ chandarāgavinayo chandarāgappahānaṃ, idaṃ manassa nissaraṇan’”ti.

“Yāvakīvañcāhaṃ, bhikkhave, imesaṃ channaṃ ajjhattikānaṃ āyatanānaṃ evaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsiṃ, neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti [sabbatthāpi evameva itisaddena saha dissati] paccaññāsiṃ. Yato ca khvāhaṃ, bhikkhave, imesaṃ channaṃ ajjhattikānaṃ āyatanānaṃ evaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññāsiṃ, athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi – ‘akuppā me vimutti [cetovimutti (sī. pī. ka.) evamuparipi], ayamantimā jāti, natthi dāni punabbhavo’”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第二 双品

［一三］ 第一 正觉以前之一

一 舍卫城因缘。

二 “诸比丘！我正自觉以前，还是未正自觉的菩萨时，曾这样想：‘什么是眼的乐味？什么是过患？什么是出离？什么是耳的……什么是鼻的……什么是舌的……什么是身的……什么是意的乐味？什么是过患？什么是出离？’

三～七 诸比丘！我这样想：‘凡是缘于眼而生起的乐受和喜受，这就是眼的乐味。眼是无常、苦、变易之法，这就是眼的过患。对于眼调伏欲贪、舍断欲贪，这就是眼的出离。耳……鼻……舌……身……

八 凡是缘于意而生起的乐受和喜受，这就是意的乐味。意是无常、苦、变易之法，这就是意的过患。对于意调伏欲贪、舍断欲贪，这就是意的出离。’

九 诸比丘！只要我对于这六内处，未能像这样如实了知乐味是乐味、过患是过患、出离是出离，诸比丘！在此期间，我就不曾在有天、有魔、有梵的世间，在有沙门、婆罗门的世代，在有天、有人的众生中，宣称已证得无上正等正觉。

一〇 诸比丘！而当我对于这六内处，已像这样如实了知乐味是乐味、过患是过患、出离是出离时，诸比丘！那时，我就在有天、有魔、有梵的世间，在有沙门、婆罗门的世代，在有天、有人的众生中，宣称已证得无上正等正觉。

一一 我的智与见生起了：‘我的解脱不可动摇，这是最后的生，现在再没有后有了。’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.2 Yamakavagga 双品 (SN 35.13-22)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.2 Dutiyapubbesambodhasutta 正觉以前之二 (SN 35.14)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyapubbesambodhasuttaṃ

14. “Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – ‘ko nu kho rūpānaṃ assādo, ko ādīnavo, kiṃ nissaraṇaṃ? Ko saddānaṃ…pe… ko gandhānaṃ… ko rasānaṃ… ko phoṭṭhabbānaṃ… ko dhammānaṃ assādo, ko ādīnavo, kiṃ nissaraṇan’ti? Tassa mayhaṃ, bhikkhave, etadahosi – ‘yaṃ kho rūpe paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ rūpānaṃ assādo. Yaṃ rūpā aniccā dukkhā vipariṇāmadhammā, ayaṃ rūpānaṃ ādīnavo. Yo rūpesu chandarāgavinayo chandarāgappahānaṃ, idaṃ rūpānaṃ nissaraṇaṃ. Yaṃ sadde… gandhe… rase… phoṭṭhabbe… yaṃ dhamme paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ dhammānaṃ assādo. Yaṃ dhammā aniccā dukkhā vipariṇāmadhammā, ayaṃ dhammānaṃ ādīnavo. Yo dhammesu chandarāgavinayo chandarāgappahānaṃ, idaṃ dhammānaṃ nissaraṇan’”ti.

“Yāvakīvañcāhaṃ, bhikkhave, imesaṃ channaṃ bāhirānaṃ āyatanānaṃ evaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsiṃ, neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. Yato ca khvāhaṃ, bhikkhave, imesaṃ channaṃ bāhirānaṃ āyatanānaṃ evaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññāsiṃ, athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi – ‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［一四］ 第二 正觉以前之二

二 “诸比丘！我正自觉以前，还是未正自觉的菩萨时，曾这样想：‘什么是色的乐味？什么是过患？什么是出离？什么是声的……什么是香的……什么是味的……什么是触的……什么是法的乐味？什么是过患？什么是出离？’

三 诸比丘！我这样想：‘凡是缘于色而生起的乐受和喜受，这就是色的乐味。色是无常、苦、变易之法，这就是色的过患。对于色调伏欲贪、舍断欲贪，这就是色的出离。

四～七 凡是声……（同上）……凡是香……凡是味……凡是触……

八 凡是缘于法而生起的乐受和喜受，这就是法的乐味。法是无常、苦、变易之法，这就是法的过患。对于法调伏欲贪、舍断欲贪，这就是法的出离。’

九～一〇 诸比丘！只要我对于这六外处，未能像这样如实了知乐味是乐味、过患是过患、出离是出离时，诸比丘！在此期间，我就不曾在有天、有魔、有梵的世间，在有沙门、婆罗门的世代，在有天、有人的众生中，宣称已证得无上正等正觉。而当我……（同上）……那时，我就……宣称已证得无上正等正觉。

一一 我的智与见生起了：‘我的解脱不可动摇，这是最后的生，现在再没有后有了。’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.2 Yamakavagga 双品 (SN 35.13-22)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.3 Paṭhamaassādapariyesanasutta 寻求乐味过患之一 (SN 35.15)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Paṭhamaassādapariyesanasuttaṃ

15. “Cakkhussāhaṃ, bhikkhave, assādapariyesanaṃ acariṃ. Yo cakkhussa assādo tadajjhagamaṃ. Yāvatā cakkhussa assādo paññāya me so sudiṭṭho. Cakkhussāhaṃ, bhikkhave, ādīnavapariyesanaṃ acariṃ. Yo cakkhussa ādīnavo tadajjhagamaṃ. Yāvatā cakkhussa ādīnavo paññāya me so sudiṭṭho. Cakkhussāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ. Yaṃ cakkhussa nissaraṇaṃ tadajjhagamaṃ. Yāvatā cakkhussa nissaraṇaṃ, paññāya me taṃ sudiṭṭhaṃ. Sotassāhaṃ, bhikkhave… ghānassāhaṃ, bhikkhave… jivhāyāhaṃ bhikkhave, assādapariyesanaṃ acariṃ. Yo jivhāya assādo tadajjhagamaṃ. Yāvatā jivhāya assādo paññāya me so sudiṭṭho. Jivhāyāhaṃ, bhikkhave, ādīnavapariyesanaṃ acariṃ. Yo jivhāya ādīnavo tadajjhagamaṃ. Yāvatā jivhāya ādīnavo paññāya me so sudiṭṭho. Jivhāyāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ. Yaṃ jivhāya nissaraṇaṃ tadajjhagamaṃ. Yāvatā jivhāya nissaraṇaṃ, paññāya me taṃ sudiṭṭhaṃ. Manassāhaṃ, bhikkhave, assādapariyesanaṃ acariṃ. Yo manassa assādo tadajjhagamaṃ. Yāvatā manassa assādo paññāya me so sudiṭṭho. Manassāhaṃ, bhikkhave, ādīnavapariyesanaṃ acariṃ. Yo manassa ādīnavo tadajjhagamaṃ. Yāvatā manassa ādīnavo paññāya me so sudiṭṭho. Manassāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ. Yaṃ manassa nissaraṇaṃ tadajjhagamaṃ. Yāvatā manassa nissaraṇaṃ, paññāya me taṃ sudiṭṭhaṃ.

“Yāvakīvañcāhaṃ, bhikkhave, imesaṃ channaṃ ajjhattikānaṃ āyatanānaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsiṃ…pe… paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi – ‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

［一五］ 第三 寻求乐味过患之一

二 诸比丘！我遍求眼的乐味，凡是眼的乐味，我都证得了。凡是眼的乐味，我都以智慧善见。诸比丘！我遍求眼的过患，凡是眼的过患，我都证得了。凡是眼的过患，我都以智慧善见。诸比丘！我遍求眼的出离，凡是眼的出离，我都证得了。凡是眼的出离，我都以智慧善见。

三～六 诸比丘！我（遍求）耳的……诸比丘！我（遍求）鼻的……诸比丘！我遍求舌的乐味，凡是舌的乐味，我都证得了。凡是舌的乐味，我都以智慧善见。诸比丘！我遍求舌的过患，凡是舌的过患，我都证得了。凡是舌的过患，我都以智慧善见。诸比丘！我遍求舌的出离，凡是舌的出离，我都证得了。凡是舌的出离，我都以智慧善见。诸比丘！我（遍求）身的……

七 诸比丘！我遍求意的乐味，凡是意的乐味，我都证得了。凡是意的乐味，我都以智慧善见。诸比丘！我遍求意的过患，凡是意的过患，我都证得了。凡是意的过患，我都以智慧善见。诸比丘！我遍求意的出离，凡是意的出离，我都证得了。凡是意的出离，我都以智慧善见。

八～九 诸比丘！只要我对于这六内处，未能像这样如实了知乐味是乐味、过患是过患、出离是出离，诸比丘！在此期间，我就不曾在有天、有魔、有梵的世间，在有沙门、婆罗门的世代，在有天、有人的众生中，宣称已证得无上正等正觉。而当我……（同上）……那时，我就……宣称已证得无上正等正觉。

一〇 我的智与见生起了：‘我的解脱不可动摇，这是最后的生，现在再没有后有了。’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.2 Yamakavagga 双品 (SN 35.13-22)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.4 Dutiyaassādapariyesanasutta 寻求滋味过患之二 (SN 35.16)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Dutiyaassādapariyesanasuttaṃ

16. “Rūpānāhaṃ, bhikkhave, assādapariyesanaṃ acariṃ. Yo rūpānaṃ assādo tadajjhagamaṃ. Yāvatā rūpānaṃ assādo paññāya me so sudiṭṭho. Rūpānāhaṃ, bhikkhave, ādīnavapariyesanaṃ acariṃ. Yo rūpānaṃ ādīnavo tadajjhagamaṃ. Yāvatā rūpānaṃ ādīnavo paññāya me so sudiṭṭho. Rūpānāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ. Yaṃ rūpānaṃ nissaraṇaṃ tadajjhagamaṃ. Yāvatā rūpānaṃ nissaraṇaṃ, paññāya me taṃ sudiṭṭhaṃ. Saddānāhaṃ, bhikkhave… gandhānāhaṃ, bhikkhave… rasānāhaṃ, bhikkhave… phoṭṭhabbānāhaṃ, bhikkhave… dhammānāhaṃ, bhikkhave, assādapariyesanaṃ acariṃ. Yo dhammānaṃ assādo tadajjhagamaṃ. Yāvatā dhammānaṃ assādo paññāya me so sudiṭṭho. Dhammānāhaṃ, bhikkhave, ādīnavapariyesanaṃ acariṃ. Yo dhammānaṃ ādīnavo tadajjhagamaṃ. Yāvatā dhammānaṃ ādīnavo paññāya me so sudiṭṭho. Dhammānāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ. Yaṃ dhammānaṃ nissaraṇaṃ tadajjhagamaṃ. Yāvatā dhammānaṃ nissaraṇaṃ, paññāya me taṃ sudiṭṭhaṃ.

“Yāvakīvañcāhaṃ, bhikkhave, imesaṃ channaṃ bāhirānaṃ āyatanānaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsiṃ…pe… paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi – ‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti. Catutthaṃ.

☸---------------------------------------------------------------------

［一六］ 第四 寻求滋味过患之二

二 “诸比丘！我曾寻求色（物质形态）的乐味。凡是色的乐味，我都体验到了。凡是色的乐味，我以智慧善加观察了。

诸比丘！我曾寻求色的过患。凡是色的过患，我都体验到了。凡是色的过患，我以智慧善加观察了。

诸比丘！我曾寻求色的出离。凡是色的出离，我都体验到了。凡是色的出离，我以智慧善加观察了。

三～六 诸比丘！我（曾寻求）声的……香的……味的……触的……

七 诸比丘！我曾寻求法（意所缘的对象）的乐味。凡是法的乐味，我都体验到了。凡是法的乐味，我以智慧善加观察了。诸比丘！我曾寻求法的过患。凡是法的过患，我都体验到了。凡是法的过患，我以智慧善加观察了。诸比丘！我曾寻求法的出离。凡是法的出离，我都体验到了。凡是法的出离，我以智慧善加观察了。

八～九 诸比丘！只要我对于这六种外处（色声香味触法）的乐味未能如实了知其为乐味，过患未能如实了知其为过患，出离未能如实了知其为出离，那么，诸比丘！我就不会在包含天、魔、梵的世界中，在包含沙门、婆罗门、天、人的众生中，宣称我已经证得了无上正等正觉……（而当我如实了知之后）……才宣称……

一〇 （当我如实了知后）我的智见生起了：‘我的心解脱稳固不动，这是我最后一生，现在再也不会有后有了。’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.2 Yamakavagga 双品 (SN 35.13-22)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.5 Paṭhamanoceassādasutta 若无滋味过患之一 (SN 35.17)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Paṭhamanoceassādasuttaṃ

17. “No cedaṃ, bhikkhave, cakkhussa assādo abhavissa, nayidaṃ sattā cakkhusmiṃ sārajjeyyuṃ. Yasmā ca kho, bhikkhave, atthi cakkhussa assādo tasmā sattā cakkhusmiṃ sārajjanti. No cedaṃ, bhikkhave, cakkhussa ādīnavo abhavissa, nayidaṃ sattā cakkhusmiṃ nibbindeyyuṃ. Yasmā ca kho, bhikkhave, atthi cakkhussa ādīnavo tasmā sattā cakkhusmiṃ nibbindanti. No cedaṃ, bhikkhave, cakkhussa nissaraṇaṃ abhavissa, nayidaṃ sattā cakkhusmā nissareyyuṃ. Yasmā ca kho, bhikkhave, atthi cakkhussa nissaraṇaṃ tasmā sattā cakkhusmā nissaranti. No cedaṃ, bhikkhave, sotassa assādo abhavissa… no cedaṃ, bhikkhave, ghānassa assādo abhavissa… no cedaṃ, bhikkhave, jivhāya assādo abhavissa, nayidaṃ sattā jivhāya sārajjeyyuṃ. Yasmā ca kho, bhikkhave, atthi jivhāya assādo, tasmā sattā jivhāya sārajjanti. No cedaṃ, bhikkhave, jivhāya ādīnavo abhavissa, nayidaṃ sattā jivhāya nibbindeyyuṃ. Yasmā ca kho, bhikkhave, atthi jivhāya ādīnavo, tasmā sattā jivhāya nibbindanti. No cedaṃ, bhikkhave, jivhāya nissaraṇaṃ abhavissa, nayidaṃ sattā jivhāya nissareyyuṃ. Yasmā ca kho, bhikkhave, atthi jivhāya nissaraṇaṃ, tasmā sattā jivhāya nissaranti. No cedaṃ, bhikkhave, kāyassa assādo abhavissa… no cedaṃ, bhikkhave, manassa assādo abhavissa, nayidaṃ sattā manasmiṃ sārajjeyyuṃ. Yasmā ca kho, bhikkhave, atthi manassa assādo, tasmā sattā manasmiṃ sārajjanti. No cedaṃ, bhikkhave, manassa ādīnavo abhavissa, nayidaṃ sattā manasmiṃ nibbindeyyuṃ. Yasmā ca kho, bhikkhave, atthi manassa ādīnavo, tasmā sattā manasmiṃ nibbindanti. No cedaṃ, bhikkhave, manassa nissaraṇaṃ abhavissa, nayidaṃ sattā manasmā nissareyyuṃ. Yasmā ca kho, bhikkhave, atthi manassa nissaraṇaṃ, tasmā sattā manasmā nissaranti.

“Yāvakīvañca, bhikkhave, sattā imesaṃ channaṃ ajjhattikānaṃ āyatanānaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññaṃsu, neva tāva, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaññuttā vippamuttā vimariyādīkatena [vipariyādikatena (sī. pī.), vipariyādikatena (syā. kaṃ. ka.)] cetasā vihariṃsu. Yato ca kho, bhikkhave, sattā imesaṃ channaṃ ajjhattikānaṃ āyatanānaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññaṃsu, atha, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaññuttā vippamuttā vimariyādīkatena cetasā viharantī”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

［一七］ 第五 若无滋味过患之一

二 “诸比丘！如果这眼没有乐味，众生就不会对眼贪着。然而，诸比丘！因为眼有乐味，所以众生对眼贪着。

三 诸比丘！如果这眼没有过患，众生就不会对眼厌离。然而，诸比丘！因为眼有过患，所以众生对眼厌离。

四 诸比丘！如果这眼没有出离（的方法），众生就不能从眼中出离。然而，诸比丘！因为眼有出离（的方法），所以众生能从眼中出离。

五～七 诸比丘！若于此耳无甘味者，则……患难……无出离者……

八～一〇 诸比丘！若于此鼻无甘味者，则……患难……无出离者……

一一～一三 诸比丘！若于此舌无甘味者，则……患难……无出离者……

一四～一六 诸比丘！若于此身无甘味者，则……患难……无出离者……

一七 诸比丘！如果这意没有乐味，众生就不会对意贪着。然而，诸比丘！因为意有乐味，所以众生对意贪着。

一八 诸比丘！如果这意没有过患，众生就不会对意厌离。然而，诸比丘！因为意有过患，所以众生对意厌离。

一九 诸比丘！如果这意没有出离（的方法），众生就不能从意中出离。然而，诸比丘！因为意有出离（的方法），所以众生能从意中出离。

二〇 诸比丘！只要众生对于这六内处（眼耳鼻舌身意）的乐味未能如实了知其为乐味，过患未能如实了知其为过患，出离未能如实了知其为出离，那么，诸比丘！众生就不能从包含天、魔、梵的世界，以及包含沙门、婆罗门、天、人的众生中出离、解脱束缚、获得释放，以无界限的心安住。

二一 然而，诸比丘！当众生如实了知这六内处的乐味之为乐味，过患之为过患，出离之为出离时，那么，诸比丘！众生就能从包含天、魔、梵的世界，以及包含沙门、婆罗门、天、人的众生中出离、解脱束缚、获得释放，以无界限的心安住。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.2 Yamakavagga 双品 (SN 35.13-22)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.6 Dutiyanoceassādasutta 若无滋味过患之二 (SN 35.18)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Dutiyanoceassādasuttaṃ

18. “No cedaṃ, bhikkhave, rūpānaṃ assādo abhavissa, nayidaṃ sattā rūpesu sārajjeyyuṃ. Yasmā ca kho, bhikkhave, atthi rūpānaṃ assādo, tasmā sattā rūpesu sārajjanti. No cedaṃ, bhikkhave, rūpānaṃ ādīnavo abhavissa, nayidaṃ sattā rūpesu nibbindeyyuṃ. Yasmā ca kho, bhikkhave, atthi rūpānaṃ ādīnavo, tasmā sattā rūpesu nibbindanti. No cedaṃ, bhikkhave, rūpānaṃ nissaraṇaṃ abhavissa, nayidaṃ sattā rūpehi nissareyyuṃ. Yasmā ca kho, bhikkhave, atthi rūpānaṃ nissaraṇaṃ, tasmā sattā rūpehi nissaranti. No cedaṃ, bhikkhave, saddānaṃ… gandhānaṃ… rasānaṃ… phoṭṭhabbānaṃ… dhammānaṃ assādo abhavissa, nayidaṃ sattā dhammesu sārajjeyyuṃ. Yasmā ca kho, bhikkhave, atthi dhammānaṃ assādo, tasmā sattā dhammesu sārajjanti. No cedaṃ, bhikkhave, dhammānaṃ ādīnavo abhavissa, nayidaṃ sattā dhammesu nibbindeyyuṃ. Yasmā ca kho, bhikkhave, atthi dhammānaṃ ādīnavo, tasmā sattā dhammesu nibbindanti. No cedaṃ, bhikkhave, dhammānaṃ nissaraṇaṃ abhavissa, nayidaṃ sattā dhammehi nissareyyuṃ. Yasmā ca kho, bhikkhave, atthi dhammānaṃ nissaraṇaṃ, tasmā sattā dhammehi nissaranti.

“Yāvakīvañca, bhikkhave, sattā imesaṃ channaṃ bāhirānaṃ āyatanānaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññaṃsu, neva tāva, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaññuttā vippamuttā vimariyādīkatena cetasā vihariṃsu. Yato ca kho, bhikkhave, sattā imesaṃ channaṃ bāhirānaṃ āyatanānaṃ assādañca assādato, ādīnavañca ādīnavato, nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññaṃsu, atha, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaññuttā vippamuttā vimariyādīkatena cetasā viharantī”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［一八］ 第六 若无滋味过患之二

二 “诸比丘！如果这色（物质形态）没有乐味，众生就不会对色贪着。然而，诸比丘！因为色有乐味，所以众生对色贪着。

三 诸比丘！如果这色没有过患，众生就不会对色厌离。然而，诸比丘！因为色有过患，所以众生对色厌离。

四 诸比丘！如果这色没有出离（的方法），众生就不能从色中出离。然而，诸比丘！因为色有出离（的方法），所以众生能从色中出离。

五～七 诸比丘！若于此声无甘味者……患难……无出离者……

八～一〇 诸比丘！若于此香无甘味者……患难……无出离者……

一一～一三 诸比丘！若于此味无甘味者……患难……无出离者……

一四～一六 诸比丘！若于此触无甘味者……患难……无出离者……

一七 诸比丘！如果这法（意所缘的对象）没有乐味，众生就不会对法贪着。然而，诸比丘！因为法有乐味，所以众生对法贪着。

一八 诸比丘！如果这法没有过患，众生就不会对法厌离。然而，诸比丘！因为法有过患，所以众生对法厌离。

一九 诸比丘！如果这法没有出离（的方法），众生就不能从法中出离。然而，诸比丘！因为法有出离（的方法），所以众生能从法中出离。

二〇 诸比丘！只要众生对于这六外处（色声香味触法）的乐味未能如实了知其为乐味，过患未能如实了知其为过患，出离未能如实了知其为出离，那么，诸比丘！众生就不能从包含天、魔、梵的世界，以及包含沙门、婆罗门、天、人的众生中出离、解脱束缚、获得释放，以无界限的心安住。

二一 然而，诸比丘！当众生如实了知这外六处的乐味之为乐味，过患之为过患，出离之为出离时，那么，诸比丘！众生就能从包含天、魔、梵的世界，以及包含沙门、婆罗门、天、人的众生中出离、解脱束缚、获得释放，以无界限的心安住。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.2 Yamakavagga 双品 (SN 35.13-22)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.7 Paṭhamābhinandasutta 随喜诸苦之一 (SN 35.19)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Paṭhamābhinandasuttaṃ

19. “Yo, bhikkhave, cakkhuṃ abhinandati, dukkhaṃ so abhinandati. Yo dukkhaṃ abhinandati, aparimutto so dukkhasmāti vadāmi. Yo sotaṃ…pe… yo ghānaṃ…pe… yo jivhaṃ abhinandati, dukkhaṃ so abhinandati. Yo dukkhaṃ abhinandati, aparimutto so dukkhasmāti vadāmi. Yo kāyaṃ…pe… yo manaṃ abhinandati, dukkhaṃ so abhinandati. Yo dukkhaṃ abhinandati, aparimutto so dukkhasmā”ti vadāmi.

“Yo ca kho, bhikkhave, cakkhuṃ nābhinandati, dukkhaṃ so nābhinandati. Yo dukkhaṃ nābhinandati, parimutto so dukkhasmāti vadāmi. Yo sotaṃ…pe… yo ghānaṃ…pe… yo jivhaṃ nābhinandati, dukkhaṃ so nābhinandati. Yo dukkhaṃ nābhinandati, parimutto so dukkhasmāti vadāmi. Yo kāyaṃ…pe… yo manaṃ nābhinandati, dukkhaṃ so nābhinandati. Yo dukkhaṃ nābhinandati, parimutto so dukkhasmā”ti vadāmi. Sattamaṃ.

☸---------------------------------------------------------------------

［一九］ 第七 随喜诸苦之一

二 “诸比丘！凡是随喜于眼的人，就是随喜于苦。凡是随喜于苦的人，我说他没有从苦中解脱。凡是随喜于耳……乃至……凡是随喜于意的人，就是随喜于苦。凡是随喜于苦的人，我说他没有从苦中解脱。

三 而诸比丘！凡是不随喜于眼的人，就是不随喜于苦。凡是不随喜于苦的人，我说他已从苦中解脱。凡是不随喜于耳……乃至……凡是不随喜于意的人，就是不随喜于苦。凡是不随喜于苦的人，我说他已从苦中解脱。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.2 Yamakavagga 双品 (SN 35.13-22)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.8 Dutiyābhinandasutta 随喜诸苦之二 (SN 35.20)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Dutiyābhinandasuttaṃ

20. “Yo, bhikkhave, rūpe abhinandati, dukkhaṃ so abhinandati. Yo dukkhaṃ abhinandati, aparimutto so dukkhasmāti vadāmi. Yo sadde…pe… gandhe… rase… phoṭṭhabbe… dhamme abhinandati, dukkhaṃ so abhinandati. Yo dukkhaṃ abhinandati, aparimutto so dukkhasmā”ti vadāmi.

“Yo ca kho, bhikkhave, rūpe nābhinandati, dukkhaṃ so nābhinandati. Yo dukkhaṃ nābhinandati, parimutto so dukkhasmāti vadāmi. Yo sadde…pe… gandhe… rase… phoṭṭhabbe… dhamme nābhinandati, dukkhaṃ so nābhinandati. Yo dukkhaṃ nābhinandati, parimutto so dukkhasmā”ti vadāmi. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［二〇］ 第八 随喜诸苦之二

二 “诸比丘！凡是随喜于色的人，就是随喜于苦。凡是随喜于苦的人，我说他没有从苦中解脱。凡是随喜于声……香……味……触……凡是随喜于法的人，就是随喜于苦。凡是随喜于苦的人，我说他没有从苦中解脱。

三 而诸比丘！凡是不随喜于色的人，就是不随喜于苦。凡是不随喜于苦的人，我说他已从苦中解脱。凡是不随喜于声……香……味……触……凡是不随喜于法的人，就是不随喜于苦。凡是不随喜于苦的人，我说他已从苦中解脱。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.2 Yamakavagga 双品 (SN 35.13-22)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.9 Paṭhamadukkhuppādasutta 生起诸苦之一 (SN 35.21)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Paṭhamadukkhuppādasuttaṃ

21. “Yo, bhikkhave, cakkhussa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṃ ṭhiti, jarāmaraṇassa pātubhāvo. Yo sotassa…pe… yo ghānassa… yo jivhāya… yo kāyassa… yo manassa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṃ ṭhiti, jarāmaraṇassa pātubhāvo.

“Yo ca kho, bhikkhave, cakkhussa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṃ vūpasamo, jarāmaraṇassa atthaṅgamo. Yo sotassa… yo ghānassa… yo jivhāya… yo kāyassa… yo manassa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṃ vūpasamo, jarāmaraṇassa atthaṅgamo”ti. Navamaṃ.

☸---------------------------------------------------------------------

［二一］ 第九 生起诸苦之一

二 “诸比丘！眼的生起、持续、出现、显现，就是苦的生起、诸病的持续、老死的显现。

三～四 耳的生起……鼻的生起……

五～六 舌的生起……身的生起……

七 意的生起、持续、出现、显现，就是苦的生起、诸病的持续、老死的显现。

八 诸比丘！眼的灭尽、平息、消失，就是苦的灭尽、诸病的平息、老死的消失。

九～一三 耳的……鼻的……舌的……身的……意的灭尽、平息、消失，就是苦的灭尽、诸病的平息、老死的消失。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.2 Yamakavagga 双品 (SN 35.13-22)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.10 Dutiyadukkhuppādasutta 生起诸苦之二 (SN 35.22)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Dutiyadukkhuppādasuttaṃ

22. “Yo, bhikkhave, rūpānaṃ uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṃ ṭhiti, jarāmaraṇassa pātubhāvo. Yo saddānaṃ…pe… yo gandhānaṃ… yo rasānaṃ… yo phoṭṭhabbānaṃ… yo dhammānaṃ uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṃ ṭhiti, jarāmaraṇassa pātubhāvo.

“Yo ca kho, bhikkhave, rūpānaṃ nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṃ vūpasamo, jarāmaraṇassa atthaṅgamo. Yo saddānaṃ…pe… yo gandhānaṃ… yo rasānaṃ… yo phoṭṭhabbānaṃ… yo dhammānaṃ nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṃ vūpasamo, jarāmaraṇassa atthaṅgamo”ti. Dasamaṃ.

Yamakavaggo dutiyo.

Tassuddānaṃ –

Sambodhena duve vuttā, assādena apare duve;

No cetena duve vuttā, abhinandena apare duve;

Uppādena duve vuttā, vaggo tena pavuccatīti.

☸---------------------------------------------------------------------

［二二］ 第十 生起诸苦之二

二 “诸比丘！色的生起、持续、出现、显现，就是苦的生起、诸病的持续、老死的显现。

三～四 声的生起……香的生起……

五～六 味的生起……触的生起……

七 法的生起、持续、出现、显现，就是苦的生起、诸病的持续、老死的显现。

八 诸比丘！色的灭尽、平息、消失，就是苦的灭尽、诸病的平息、老死的消失。

九～一三 声的……香的……味的……触的……法的灭尽、平息、消失，就是苦的灭尽、诸病的平息、老死的消失。”

双品第二 （终）

其摄颂：

正觉说二篇

乐味说二篇

若无说二篇

随喜说二篇

生起说二篇

此品因此名为双品。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.8.25 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.3 Sabbavagga 一切品 (SN 35.23-32)”

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【经名】 1.3.1 Sabbasutta 所谓一切 (SN 35.23)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Sabbavaggo

一切品

1. Sabbasuttaṃ

所谓一切经

☆ 除了六入处（内六处、外六处）以外，并没有像是——

七识（末那识）、八识（阿赖耶识）及如来藏、真如、空性等等臆想出来的东西！

23. Sāvatthinidānaṃ.

［尔时，世尊］在舍卫城因缘。

“Sabbaṃ vo, bhikkhave, desessāmi. Taṃ suṇātha.

“诸比丘！我将为你们说‘一切’，你们要仔细听。

Kiñca, bhikkhave, sabbaṃ?

诸比丘！什么称为‘一切’呢？

Cakkhuñceva rūpā ca,

❶ 眼与色；

sotañca [sotañceva (?) evamitarayugalesupi] saddā ca,

❷ 耳与声；

ghānañca gandhā ca,

❸ 鼻与香；

jivhā ca rasā ca,

❹ 舌与味；

kāyo ca phoṭṭhabbā ca,

❺ 身与触；

mano ca dhammā ca –

❻ 意与法。

idaṃ vuccati, bhikkhave, sabbaṃ.

诸比丘！这就称为：‘一切！’

Yo, bhikkhave, evaṃ vadeyya –

诸比丘！如果有人这样说：

‘ahametaṃ sabbaṃ paccakkhāya aññaṃ sabbaṃ paññāpessāmī’ti,

‘我拒绝承认这（六处）是“一切”，我要宣说另外的“一切”！’

tassa vācāvatthukamevassa [vācāvatthurevassa (sī. pī.), vācāvatthudevassa (syā. kaṃ.)];

那他所说的，就仅仅是空话而已；

puṭṭho ca na sampāyeyya,

当被追问时，他也无法证实；

uttariñca vighātaṃ āpajjeyya.

并且会陷入更大的困境。

Taṃ kissa hetu?

那是什么原因呢？

Yathā taṃ, bhikkhave, avisayasmin”ti.

诸比丘！因为那（他所宣称的）已超出了（认识的）范围。”

Paṭhamaṃ.

所谓一切经 ～一切品‧第一经终

～《六处相应‧一切品‧Sabbasutta 所谓一切经》(SN 35.23)

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.8.25 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.3 Sabbavagga 一切品 (SN 35.23-32)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.2 Pahānasutta 舍离一切 (SN 35.24)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Pahānasuttaṃ

舍离一切经

☆ 如果“六入处”，仅仅是解剖学上的肉体器官，要如何灭尽“一切”呢？

24. “Sabbappahānāya [sabbaṃ pahānāya (syā. kaṃ. ka.)] vo, bhikkhave, dhammaṃ desessāmi. Taṃ suṇātha.

“诸比丘！我将为你们说舍弃一切之法，你们要仔细听。

Katamo ca, bhikkhave, sabbappahānāya dhammo?

诸比丘！什么是‘一切’舍弃之法呢？

Cakkhuṃ, bhikkhave, pahātabbaṃ, rūpā pahātabbā, cakkhuviññāṇaṃ pahātabbaṃ, cakkhusamphasso pahātabbo,

❶ 诸比丘！眼应当舍弃，色应当舍弃，眼识应当舍弃，眼触应当舍弃，

yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi pahātabbaṃ…pe…

凡是缘此眼触所生的感受，无论是乐受、苦受、还是不苦不乐受，那也应当舍弃。

yampidaṃ sotasamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi pahātabbaṃ…

❷ 耳应当舍弃，声应当舍弃，耳识应当舍弃，耳触应当舍弃，凡是缘此耳触所生的感受，无论是乐受、苦受、还是不苦不乐受，那也应当舍弃。

yampidaṃ ghānasamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi pahātabbaṃ.

❸ 鼻应当舍弃，香应当舍弃，鼻识应当舍弃，鼻触应当舍弃，凡是缘此鼻触所生的感受，无论是乐受、苦受、还是不苦不乐受，那也应当舍弃。

Jivhā pahātabbā, rasā pahātabbā, jivhāviññāṇaṃ pahātabbaṃ, jivhāsamphasso pahātabbo,

❹ 舌应当舍弃，味应当舍弃，舌识应当舍弃，舌触应当舍弃，

yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi pahātabbaṃ.

凡是缘此舌触所生的感受，无论是乐受、苦受、还是不苦不乐受，那也应当舍弃。

Kāyo pahātabbo…

❺ 身应当舍弃，触应当舍弃，身识应当舍弃，身触应当舍弃，凡是缘此身触所生的感受，无论是乐受、苦受、还是不苦不乐受，那也应当舍弃。

mano pahātabbo, dhammā pahātabbā, manoviññāṇaṃ pahātabbaṃ, manosamphasso pahātabbo,

❻ 意应当舍弃，法应当舍弃，意识应当舍弃，意触应当舍弃，

yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi pahātabbaṃ.

凡是缘此意触所生的感受，无论是乐受、苦受、还是不苦不乐受，那也应当舍弃。

Ayaṃ kho, bhikkhave, sabbappahānāya dhammo”ti.

诸比丘！这就是‘一切’舍弃之法。”

Dutiyaṃ.

舍离一切经 ～一切品‧第二经终

～《六处相应‧一切品‧Pahānasutta 舍离一切经》(SN 35.24)

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.3 Sabbavagga 一切品 (SN 35.23-32)”

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【经名】 1.3.3 Abhiññāpariññāpahānasutta 由知晓而舍离 (SN 35.25)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Abhiññāpariññāpahānasuttaṃ

25. “Sabbaṃ abhiññā pariññā pahānāya vo, bhikkhave, dhammaṃ desessāmi. Taṃ suṇātha. Katamo ca, bhikkhave, sabbaṃ abhiññā pariññā pahānāya dhammo? Cakkhuṃ, bhikkhave, abhiññā pariññā pahātabbaṃ, rūpā abhiññā pariññā pahātabbā, cakkhuviññāṇaṃ abhiññā pariññā pahātabbaṃ, cakkhusamphasso abhiññā pariññā pahātabbo, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi abhiññā pariññā pahātabbaṃ…pe… jivhā abhiññā pariññā pahātabbā, rasā abhiññā pariññā pahātabbā, jivhāviññāṇaṃ abhiññā pariññā pahātabbaṃ, jivhāsamphasso abhiññā pariññā pahātabbo, yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi abhiññā pariññā pahātabbaṃ. Kāyo abhiññā pariññā pahātabbo… mano abhiññā pariññā pahātabbo, dhammā abhiññā pariññā pahātabbā, manoviññāṇaṃ abhiññā pariññā pahātabbaṃ, manosamphasso abhiññā pariññā pahātabbo, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi abhiññā pariññā pahātabbaṃ. Ayaṃ kho, bhikkhave, sabbaṃ abhiññā pariññā pahānāya dhammo”ti. Tatiyaṃ.

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［二五］ 第三 由知晓而舍离

二 “诸比丘！我将为你们说凭正知、遍知后舍弃一切之法，你们要仔细听。

三 诸比丘！什么是凭正知、遍知后舍弃一切之法呢？

四～八 诸比丘！眼，凭正知、遍知后应当舍弃；色，凭正知、遍知后应当舍弃；眼识，凭正知、遍知后应当舍弃；眼触，凭正知、遍知后应当舍弃；凡是缘此眼触所生的感受，无论是乐受、苦受、还是不苦不乐受，那也凭正知、遍知后应当舍弃……耳也是如此……鼻也是如此……舌也是如此……身也是如此……

九 意，凭正知、遍知后应当舍弃；法，凭正知、遍知后应当舍弃；意识，凭正知、遍知后应当舍弃；意触，凭正知、遍知后应当舍弃；凡是缘此意触所生的感受，无论是乐受、苦受、还是不苦不乐受，那也凭正知、遍知后应当舍弃。

一〇 诸比丘！这就是凭正知、遍知后舍弃一切之法。”

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☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.3 Sabbavagga 一切品 (SN 35.23-32)”

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【经名】 1.3.4 Paṭhamaaparijānanasutta 不知晓之一 (SN 35.26)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Paṭhamaaparijānanasuttaṃ

26. “Sabbaṃ, bhikkhave, anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Kiñca, bhikkhave, anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya? Cakkhuṃ, bhikkhave, anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Rūpe anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Cakkhuviññāṇaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Cakkhusamphassaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya…pe… jivhaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Rase…pe… jivhāviññāṇaṃ…pe… jivhāsamphassaṃ…pe… yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Kāyaṃ…pe… manaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Dhamme…pe… manoviññāṇaṃ…pe… manosamphassaṃ…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Idaṃ kho, bhikkhave, sabbaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya.

“Sabbañca kho, bhikkhave, abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. Kiñca, bhikkhave, sabbaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya? Cakkhuṃ, bhikkhave, abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. Rūpe abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. Cakkhuviññāṇaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. Cakkhusamphassaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya…pe… jivhaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. Rase…pe… jivhāviññāṇaṃ…pe… jivhāsamphassaṃ…pe… yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. Kāyaṃ…pe… manaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. Dhamme…pe… manoviññāṇaṃ…pe… manosamphassaṃ…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. Idaṃ kho, bhikkhave, sabbaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā”ti. Catutthaṃ.

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［二六］ 第四 不知晓之一

二 “诸比丘！对于一切，若不正知、不遍知、不离贪、不舍弃，则不能灭尽苦。

三 诸比丘！对于哪些一切，若不正知、不遍知、不离贪、不舍弃，则不能灭尽苦呢？

四～八 诸比丘！对于眼，若不正知、不遍知、不离贪、不舍弃，则不能灭尽苦。对于色……对于眼识……对于眼触……凡是缘此眼触所生的感受，无论是乐受、苦受、还是不苦不乐受，对此也若不正知、不遍知、不离贪、不舍弃，则不能灭尽苦……对于耳……声……鼻……香……舌……味……身……触……

九 对于意，若不正知、不遍知、不离贪、不舍弃，则不能灭尽苦。对于法……对于意识……对于意触……凡是缘此意触所生的感受，无论是乐受、苦受、还是不苦不乐受，对此也若不正知、不遍知、不离贪、不舍弃，则不能灭尽苦。

一〇 诸比丘！对于这一切，若不正知、不遍知、不离贪、不舍弃，就不能灭尽苦。

一一 诸比丘！而对于这一切，若正知、遍知、离贪、舍弃，则能够灭尽苦。

一二 诸比丘！对于哪些一切，若正知、遍知、离贪、舍弃，则能够灭尽苦呢？

一三～一七 诸比丘！对于眼，若正知、遍知、离贪、舍弃，则能够灭尽苦。对于色……对于眼识……对于眼触……凡是缘此眼触所生的感受，无论是乐受、苦受、还是不苦不乐受，对此也若正知、遍知、离贪、舍弃，则能够灭尽苦……对于耳……声……鼻……香……舌……味……身……触……

一八 对于意，若正知、遍知、离贪、舍弃，则能够灭尽苦。对于法……对于意识……对于意触……凡是缘此意触所生的感受，无论是乐受、苦受、还是不苦不乐受，对此也若正知、遍知、离贪、舍弃，则能够灭尽苦。

一九 诸比丘！对于这一切，若正知、遍知、离贪、舍弃，就能够灭尽苦。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.3 Sabbavagga 一切品 (SN 35.23-32)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.5 Dutiyaaparijānanasutta 不知晓之二 (SN 35.27)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Dutiyaaparijānanasuttaṃ

27. “Sabbaṃ, bhikkhave, anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Kiñca, bhikkhave, sabbaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya? Yañca, bhikkhave, cakkhu, ye ca rūpā, yañca cakkhuviññāṇaṃ, ye ca cakkhuviññāṇaviññātabbā dhammā…pe… yā ca jivhā, ye ca rasā, yañca jivhāviññāṇaṃ, ye ca jivhāviññāṇaviññātabbā dhammā; yo ca kāyo, ye ca phoṭṭhabbā, yañca kāyaviññāṇaṃ, ye ca kāyaviññāṇaviññātabbā dhammā; yo ca mano, ye ca dhammā, yañca manoviññāṇaṃ, ye ca manoviññāṇaviññātabbā dhammā – idaṃ kho, bhikkhave, sabbaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya.

“Sabbaṃ, bhikkhave, abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. Kiñca, bhikkhave, sabbaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya? Yañca, bhikkhave, cakkhu, ye ca rūpā, yañca cakkhuviññāṇaṃ, ye ca cakkhuviññāṇaviññātabbā dhammā…pe… yā ca jivhā, ye ca rasā, yañca jivhāviññāṇaṃ, ye ca jivhāviññāṇaviññātabbā dhammā; yo ca kāyo, ye ca phoṭṭhabbā, yañca kāyaviññāṇaṃ, ye ca kāyaviññāṇaviññātabbā dhammā; yo ca mano, ye ca dhammā, yañca manoviññāṇaṃ, ye ca manoviññāṇaviññātabbā dhammā – idaṃ kho, bhikkhave, sabbaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

［二七］ 第五 不知晓之二

二 “诸比丘！对于一切，若不正知、不遍知、不离贪、不舍弃，则不能灭尽苦。

三 诸比丘！对于哪些一切，若不正知、不遍知、不离贪、不舍弃，则不能灭尽苦呢？

四～八 凡是眼、凡是色、凡是眼识、凡是能被眼识所认知的法；凡是耳、凡是声……凡是鼻、凡是香……凡是舌、凡是味……凡是身、凡是触……

九 凡是意、凡是法、凡是意识、凡是能被意识所认知的法。

一〇 诸比丘！对于这一切，若不正知、不遍知、不离贪、不舍弃，就不能灭尽苦。

一一 诸比丘！而对于这一切，若正知、遍知、离贪、舍弃，则能够灭尽苦。诸比丘！对于哪些一切，若正知、遍知、离贪、舍弃，则能够灭尽苦呢？

一二～一六 诸比丘！凡是眼、凡是色、凡是眼识、凡是能被眼识所认知的法；凡是耳、凡是声……凡是鼻、凡是香……凡是舌、凡是味……凡是身、凡是触……

一七 凡是意、凡是法、凡是意识、凡是能被意识所认知的法。

一八 诸比丘！对于这一切，若正知、遍知、离贪、舍弃，就能够灭尽苦。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.9.5 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.3 Sabbavagga 一切品 (SN 35.23-32)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.6 Ādittasutta 六处燃烧 (SN 35.28)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Ādittasuttaṃ

六处燃烧经

28. Ekaṃ samayaṃ bhagavā gayāyaṃ viharati gayāsīse saddhiṃ bhikkhusahassena.

尔时，世尊住在伽耶城的象头山，与一千位比丘在一起。

Tatra kho bhagavā bhikkhū āmantesi –

在那里，世尊对比丘们说：

“sabbaṃ, bhikkhave, ādittaṃ.

“诸比丘！一切都在燃烧。

Kiñca, bhikkhave, sabbaṃ ādittaṃ?

［一、六入处被燃烧：］

诸比丘！什么‘一切都在燃烧’呢？

Cakkhu [cakkhuṃ (sī. syā. kaṃ. pī.)], bhikkhave, ādittaṃ, rūpā ādittā, cakkhuviññāṇaṃ ādittaṃ, cakkhusamphasso āditto.

➊ 诸比丘！眼在燃烧、色在燃烧、眼识在燃烧、眼触在燃烧。

Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ādittaṃ.

凡是缘此眼触所生的感受，无论是苦受、乐受、还是不苦不乐受，那也在燃烧。

Kena ādittaṃ?

由什么燃烧呢？

‘Rāgagginā, dosagginā, mohagginā ādittaṃ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittan’ti vadāmi

我说：‘被贪欲之火、瞋恚之火、愚痴之火燃烧；被生、老、死、愁、悲、苦、忧、恼燃烧。’

…pe… jivhā ādittā, rasā ādittā, jivhāviññāṇaṃ ādittaṃ, jivhāsamphasso āditto.

➋ 耳在燃烧……

➌ 鼻在燃烧……

➍ 舌在燃烧、味在燃烧、舌识在燃烧、舌触在燃烧。

Yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ādittaṃ.

凡是缘此舌触所生的感受，无论是苦受、乐受、还是不苦不乐受，那也在燃烧。

Kena ādittaṃ?

由什么燃烧呢？

‘Rāgagginā, dosagginā, mohagginā ādittaṃ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittan’ti vadāmi

我说：‘被贪欲之火、瞋恚之火、愚痴之火燃烧；被生、老、死、愁、悲、苦、忧、恼燃烧。’

…pe… mano āditto, dhammā ādittā, manoviññāṇaṃ ādittaṃ, manosamphasso āditto.

➎ 身在燃烧……

➏ 意在燃烧、法在燃烧、意识在燃烧、意触在燃烧。

Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ādittaṃ.

凡是缘此意触所生的感受，无论是苦受、乐受、还是不苦不乐受，那也在燃烧。

Kena ādittaṃ?

由什么燃烧呢？

‘Rāgagginā, dosagginā, mohagginā ādittaṃ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittan’ti vadāmi.

我说：‘被贪欲之火、瞋恚之火、愚痴之火燃烧；被生、老、死、愁、悲、苦、忧、恼燃烧。’

Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako

［二、六入处生厌患：］

诸比丘！如此观察，多闻的圣弟子──

cakkhusmimpi nibbindati,

⓵ ⑴ 对眼厌离；

rūpesupi nibbindati,

⑵ 对色厌离；

cakkhuviññāṇepi nibbindati,

⑶ 对眼识厌离；

cakkhusamphassepi nibbindati,

⑷ 对眼触厌离；

yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati

⑸ 凡是缘此眼触所生的感受，无论是乐受、苦受、还是不苦不乐受，对此也厌离。

…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati.

⓶ 对耳厌离……

⓷ 对鼻厌离……

⓸ 对舌厌离……

⓹ 对身厌离……

⓺ 对意厌离……

凡是缘此意触所生的感受，无论是乐受、苦受、还是不苦不乐受，对此也厌离。

Nibbindaṃ virajjati;

［三、离贪着，而得正解脱、解脱智见：］

⑴ 由于厌离而离贪；

virāgā vimuccati;

⑵ 由于离贪而解脱；

vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.

⑶ 在解脱中，生起‘已解脱’的智见。

‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.

⑷ 他了知：‘生命已尽，梵行已立；应作已作，不再有后世轮回了！’”

Idamavoca bhagavā.

世尊说完这番话后。

Attamanā te bhikkhū bhagavato bhāsitaṃ abhinanduṃ.

那些比丘心满意足，欢喜地接受了世尊的教导。

Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne tassa bhikkhusahassassa anupādāya āsavehi cittāni vimucciṃsūti.

又，在这番解说进行时，那一千位比丘的心，无所执取，从诸漏中解脱了。

Chaṭṭhaṃ.

六处燃烧经 ～一切品‧第六经终

～《六处相应‧一切品‧Ādittasutta 六处燃烧经》(SN 35.28)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2561.9.5 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.3 Sabbavagga 一切品 (SN 35.23-32)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.7 Addhabhūtasutta 六处盲暗 (SN 35.29)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Addhabhūtasuttaṃ

六处盲暗经

29. Evaṃ me sutaṃ –

我是这样听说的。

ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.

那时，世尊住在王舍城的竹林迦兰陀园。

Tatra kho bhagavā bhikkhū āmantesi –

在那里，世尊告诉各位比丘：

“sabbaṃ, bhikkhave, addhabhūtaṃ [andhabhūtaṃ (sī. syā. kaṃ.)].

“各位比丘！一切都已成为盲暗。

Kiñca, bhikkhave, sabbaṃ addhabhūtaṃ?

［一、六入处成为盲暗：］

各位比丘！什么叫做‘一切都已成为盲暗’呢？

Cakkhu, bhikkhave, addhabhūtaṃ, rūpā addhabhūtā, cakkhuviññāṇaṃ addhabhūtaṃ, cakkhusamphasso addhabhūto,

➊ 各位比丘！眼已成为盲暗、色已成为盲暗、眼识已成为盲暗、眼触已成为盲暗。

yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi addhabhūtaṃ.

凡是凭借这眼触所产生的感受，无论是苦、是乐、还是不苦不乐，它也已成为盲暗。

Kena addhabhūtaṃ?

为什么成为盲暗呢？

‘Jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi addhabhūtan’ti vadāmi

我说：‘因为生、老、死；因为愁、悲、苦、忧、恼，所以成为盲暗。’

…pe… jivhā addhabhūtā, rasā addhabhūtā, jivhāviññāṇaṃ addhabhūtaṃ, jivhāsamphasso addhabhūto,

➋ 耳已成为盲暗……

➌ 鼻已成为盲暗……

➍ 舌已成为盲暗、味已成为盲暗、舌识已成为盲暗、舌触已成为盲暗。

yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi addhabhūtaṃ.

凡是凭借这舌触所产生的感受，无论是苦、是乐、还是不苦不乐，它也已成为盲暗。

Kena addhabhūtaṃ?

为什么成为盲暗呢？

‘Jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi addhabhūtan’ti vadāmi.

我说：‘因为生、老、死；因为愁、悲、苦、忧、恼，所以成为盲暗。’

Kāyo addhabhūto…pe… mano addhabhūto, dhammā addhabhūtā, manoviññāṇaṃ addhabhūtaṃ, manosamphasso addhabhūto,

➎ 身已成为盲暗……

➏ 意已成为盲暗、法已成为盲暗、意识已成为盲暗、意触已成为盲暗。

yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi addhabhūtaṃ.

凡是凭借这意触所产生的感受，无论是苦、是乐、还是不苦不乐，它也已成为盲暗。

Kena addhabhūtaṃ?

为什么成为盲暗呢？

‘Jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi addhabhūtan’ti vadāmi.

我说：‘因为生、老、死；因为愁、悲、苦、忧、恼，所以成为盲暗。’

Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako

［二、对六入处生起厌离：］

各位比丘！这样观察，多闻的圣弟子——

cakkhusmimpi nibbindati,

⓵ ⑴ 不仅厌离于眼；

rūpesupi nibbindati,

⑵ 也厌离于色；

cakkhuviññāṇepi nibbindati,

⑶ 也厌离于眼识；

cakkhusamphassepi nibbindati…pe…

⑷ 也厌离于眼触；

⑸ 凡是凭借这眼触所产生的感受，无论是乐、是苦、还是不苦不乐，对此也生起厌离。

⓶ 不仅厌离于耳……

⓷ 不仅厌离于鼻……

⓸ 不仅厌离于舌……

⓹ 不仅厌离于身……

⓺ 不仅厌离于意……

yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati.

凡是凭借这意触所产生的感受，无论是乐、是苦、还是不苦不乐，对此也生起厌离。

Nibbindaṃ virajjati,

［三、远离贪着，而得正解脱、解脱知见：］

⑴ 因为已经厌离，所以远离贪着；

virāgā vimuccati,

⑵ 因为已远离贪着，所以获得释放、得到（正）解脱；

vimuttasmiṃ ‘vimutta’miti ñāṇaṃ hoti,

⑶ 他对于‘（正）解脱’成就了无量的解脱智慧。

‘khīṇā jāti vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.

⑷ 证知：‘生死已尽，梵行已立；所作已办，不再有后世轮回！’”

Sattamaṃ.

六处盲暗经 ～一切品‧第七经终

～《六处相应‧一切品‧Addhabhūtasutta 六处盲暗经》(SN 35.29)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2564.6.17 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.3 Sabbavagga 一切品 (SN 35.23-32)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.8 Samugghātasāruppasutta 正确熄灭六想经 (SN 35.30)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Samugghātasāruppasuttaṃ

正确熄灭六想经

☆ 〝末那〞（ pp. Maññita ）应翻译为 ➾

“已被骄慢所评价”（ Mada ）；

而非只是“思量”（ Saṅkhāyakaṃ ）。

〝末那〞是〝我〞（ Me ）＋〝了知〞（ Añña ）的组合，也就是“自以为是”的知见。

圣典明确说明：佛法并不是“不思善、不思恶！”

☆ 熄灭六想的正确道迹 ➾

⓵ 眼入处不被骄慢所评价；

⓶ 耳入处不被骄慢所评价；

⓷ 鼻入处不被骄慢所评价；

⓸ 舌入处不被骄慢所评价；

⓹ 身入处不被骄慢所评价；

⓺ 意入处不被骄慢所评价。

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☆ 正确熄灭六想的36个道迹 ➾ ～心 法师 整理于 佛历2564.6.16

正确熄灭六想：

㈠ 洞察所见不被骄慢所评价；

㈡ 洞察所想不被骄慢所评价；

㈢ 洞察所知不被骄慢所评价；

㈣ 洞察所觉不被骄慢所评价；

㈤ 洞察所受不被骄慢所评价；

㈥ 洞察一切不被骄慢所评价。

➊ 眼入处：

眼根所见；

色境所想；

眼识所知；

眼触所觉；

缘眼所受；

眼入处一切想。

➋ 耳入处：

耳根所见；

声境所想；

耳识所知；

耳触所觉；

缘耳所受；

耳入处一切想。

➌ 鼻入处：

鼻根所见；

香境所想；

鼻识所知；

鼻触所觉；

缘鼻所受；

鼻入处一切想。

➍ 舌入处：

舌根所见；

味境所想；

舌识所知；

舌触所觉；

缘舌所受；

舌入处一切想。

➎ 身入处：

身根所见；

触境所想；

身识所知；

身触所觉；

缘身所受；

身入处一切想。

➏ 意入处：

意根所见；

法境所想；

意识所知；

意触所觉；

缘意所受；

意入处一切想。

第一品 ✫ 熄灭六想总说 Sabbamaññitasamugghātasāruppaṃ

30. “Sabbamaññitasamugghātasāruppaṃ vo, bhikkhave, paṭipadaṃ desessāmi.

（那时，世尊说：）“各位比丘！我要为你们解说‘根绝一切已被骄慢所评价之正确道迹’。

Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmīti.

应当仔细听，好好地思惟！我将要说明。

Katamā ca sā, bhikkhave, sabbamaññitasamugghātasāruppā paṭipadā?

再者，各位比丘！什么叫做‘根绝一切已被骄慢所评价之正确道迹’呢？

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第二品 ✫ 熄灭六入处之道迹 Cha-āyatana na maññati

第一章 ✩ 眼入处不被骄慢所评价 Cakkhuṃ na maññati

第一节 ❦ 眼根所见 Cakkhusmiṃ

Idha, bhikkhave, bhikkhu

各位比丘！在此有比丘——

cakkhuṃ na maññati, cakkhusmiṃ na maññati, cakkhuto na maññati, cakkhuṃ meti na maññati.

眼（见）不被骄慢所评价，对眼（见）不被骄慢所评价，不因为眼（见）而被骄慢所评价，不认为‘眼是我的’而被骄慢所评价。

第二节 ❦ 色境所想 Rūpesu

Rūpe na maññati, rūpesu na maññati, rūpato na maññati, rūpā meti na maññati.

色（想）不被骄慢所评价，对色（想）不被骄慢所评价，不因为色（想）而被骄慢所评价，不认为‘色是我的’而被骄慢所评价。

第三节 ❦ 眼识所知 Cakkhuviññāṇasmiṃ

Cakkhuviññāṇaṃ na maññati, cakkhuviññāṇasmiṃ na maññati, cakkhuviññāṇato na maññati, cakkhuviññāṇaṃ meti na maññati.

眼识不被骄慢所评价，对眼识（所知）不被骄慢所评价，不因为眼识而被骄慢所评价，不认为‘眼识是我的’而被骄慢所评价。

第四节 ❦ 眼触所觉 Cakkhusamphassasmiṃ

Cakkhusamphassaṃ na maññati, cakkhusamphassasmiṃ na maññati, cakkhusamphassato na maññati, cakkhusamphasso meti na maññati.

眼触不被骄慢所评价，对眼触（所觉）不被骄慢所评价，不因为眼触而被骄慢所评价，不认为‘眼触是我的’而被骄慢所评价。

第五节 ❦ 缘眼所受 Cakkhusamphassapaccayā uppajjati vedayitaṃ

Yampidaṃ cakkhusamphassapaccayā

无论如何！凡以此眼触为缘——

uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā

所产生的感受经验，无论是乐受、苦受、或是不苦不乐受；

tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṃ meti na maññati

它（受）既不被骄慢所评价，对它（受）也不被骄慢所评价，也不因为它（受）而被骄慢所评价，更不认为‘它是我的’而被骄慢所评价。

第六节 ❦ 一切想不被骄慢所评价 Sabbaṃ na maññati

…pe…

⑴ 对一切（想）不被骄慢所评价；

⑵ 对一切所（想）不被骄慢所评价；

⑶ 不因为一切（想）而被骄慢所评价；

⑷ 不认为‘一切是我的’而被骄慢所评价。

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第二章 ✩ 耳入处不被骄慢所评价 Sotaṃ na maññati

第一节 ❦ 耳根所闻 Sotasmiṃ

耳（闻）不被骄慢所评价，对耳（闻）不被骄慢所评价，不因为耳（闻）而被骄慢所评价，不认为‘耳是我的’而被骄慢所评价。

第二节 ❦ 声境所想 Saddesu

声（想）不被骄慢所评价，对声（想）不被骄慢所评价，不因为声（想）而被骄慢所评价，不认为‘声是我的’而被骄慢所评价。

第三节 ❦ 耳识所知 Sotaviññāṇasmiṃ

耳识不被骄慢所评价，对耳识（所知）不被骄慢所评价，不因为耳识而被骄慢所评价，不认为‘耳识是我的’而被骄慢所评价。

第四节 ❦ 耳触所觉 Sotasamphassasmiṃ

耳触不被骄慢所评价，对耳触（所觉）不被骄慢所评价，不因为耳触而被骄慢所评价，不认为‘耳触是我的’而被骄慢所评价。

第五节 ❦ 缘耳所受 Sotasamphassapaccayā uppajjati vedayitaṃ

无论如何！凡以此耳触为缘——

所产生的感受经验，无论是乐受、苦受、或是不苦不乐受；

它（受）既不被骄慢所评价，对它（受）也不被骄慢所评价，也不因为它（受）而被骄慢所评价，更不认为‘它是我的’而被骄慢所评价。

第六节 ❦ 一切想不被骄慢所评价 Sabbaṃ na maññati

⑴ 对一切（想）不被骄慢所评价；

⑵ 对一切所（想）不被骄慢所评价；

⑶ 不因为一切（想）而被骄慢所评价；

⑷ 不认为‘一切是我的’而被骄慢所评价。

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第三章 ✩ 鼻入处不被骄慢所评价 Ghānaṃ na maññati

第一节 ❦ 鼻根所嗅 Ghānasmiṃ

鼻（嗅）不被骄慢所评价，对鼻（嗅）不被骄慢所评价，不因为鼻（嗅）而被骄慢所评价，不认为‘鼻是我的’而被骄慢所评价。

第二节 ❦ 香境所想 Gandhesu

香（想）不被骄慢所评价，对香（想）不被骄慢所评价，不因为香（想）而被骄慢所评价，不认为‘香是我的’而被骄慢所评价。

第三节 ❦ 鼻识所知 Ghānaviññāṇasmiṃ

鼻识不被骄慢所评价，对鼻识（所知）不被骄慢所评价，不因为鼻识而被骄慢所评价，不认为‘鼻识是我的’而被骄慢所评价。

第四节 ❦ 鼻触所觉 Ghānasamphassasmiṃ

鼻触不被骄慢所评价，对鼻触（所觉）不被骄慢所评价，不因为鼻触而被骄慢所评价，不认为‘鼻触是我的’而被骄慢所评价。

第五节 ❦ 缘鼻所受 Ghānasamphassapaccayā uppajjati vedayitaṃ

无论如何！凡以此鼻触为缘——

所产生的感受经验，无论是乐受、苦受、或是不苦不乐受；

它（受）既不被骄慢所评价，对它（受）也不被骄慢所评价，也不因为它（受）而被骄慢所评价，更不认为‘它是我的’而被骄慢所评价。

第六节 ❦ 一切想不被骄慢所评价 Sabbaṃ na maññati

⑴ 对一切（想）不被骄慢所评价；

⑵ 对一切所（想）不被骄慢所评价；

⑶ 不因为一切（想）而被骄慢所评价；

⑷ 不认为‘一切是我的’而被骄慢所评价。

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第四章 ✩ 舌入处不被骄慢所评价 Jivhaṃ na maññati

第一节 ❦ 舌根所尝 Jivhāya

jivhaṃ na maññati, jivhāya na maññati, jivhāto na maññati, jivhā meti na maññati.

舌（尝）不被骄慢所评价，对舌（尝）不被骄慢所评价，不因为舌（尝）而被骄慢所评价，不认为‘舌是我的’而被骄慢所评价。

第二节 ❦ 味境所想 Rasesu

Rase na maññati, rasesu na maññati, rasato na maññati, rasā meti na maññati.

味（想）不被骄慢所评价，对味（想）不被骄慢所评价，不因为味（想）而被骄慢所评价，不认为‘味是我的’而被骄慢所评价。

第三节 ❦ 舌识所知 Jivhāviññāṇasmiṃ

Jivhāviññāṇaṃ na maññati, jivhāviññāṇasmiṃ na maññati, jivhāviññāṇato na maññati, jivhāviññāṇaṃ meti na maññati.

舌识不被骄慢所评价，对舌识（所知）不被骄慢所评价，不因为舌识而被骄慢所评价，不认为‘舌识是我的’而被骄慢所评价。

第四节 ❦ 舌触所觉 Jivhāsamphassasmiṃ

Jivhāsamphassaṃ na maññati, jivhāsamphassasmiṃ na maññati, jivhāsamphassato na maññati, jivhāsamphasso meti na maññati.

舌触不被骄慢所评价，对舌触（所觉）不被骄慢所评价，不因为舌触而被骄慢所评价，不认为‘舌触是我的’而被骄慢所评价。

第五节 ❦ 缘舌所受 Jivhāsamphassapaccayā uppajjati vedayitaṃ

Yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṃ meti na maññati

无论如何！凡以此舌触为缘——

所产生的感受经验，无论是乐受、苦受、或是不苦不乐受；

它（受）既不被骄慢所评价，对它（受）也不被骄慢所评价，也不因为它（受）而被骄慢所评价，更不认为‘它是我的’而被骄慢所评价。

第六节 ❦ 一切想不被骄慢所评价 Sabbaṃ na maññati

…pe…

⑴ 对一切（想）不被骄慢所评价；

⑵ 对一切所（想）不被骄慢所评价；

⑶ 不因为一切（想）而被骄慢所评价；

⑷ 不认为‘一切是我的’而被骄慢所评价。

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第五章 ✩ 身入处不被骄慢所评价 Kāyaṃ na maññati

第一节 ❦ 身根所触 Kāyasmiṃ

身（触）不被骄慢所评价，对身（触）不被骄慢所评价，不因为身（触）而被骄慢所评价，不认为‘身是我的’而被骄慢所评价。

第二节 ❦ 触境所想 Phoṭṭhabbesu

触（想）不被骄慢所评价，对触（想）不被骄慢所评价，不因为触（想）而被骄慢所评价，不认为‘触是我的’而被骄慢所评价。

第三节 ❦ 身识所知 Kāyaviññāṇasmiṃ

身识不被骄慢所评价，对身识（所知）不被骄慢所评价，不因为身识而被骄慢所评价，不认为‘身识是我的’而被骄慢所评价。

第四节 ❦ 身触所觉 Kāyasamphassasmiṃ

身触不被骄慢所评价，对身触（所觉）不被骄慢所评价，不因为身触而被骄慢所评价，不认为‘身触是我的’而被骄慢所评价。

第五节 ❦ 缘身所受 Kāyasamphassapaccayā uppajjati vedayitaṃ

无论如何！凡以此身触为缘——

所产生的感受经验，无论是乐受、苦受、或是不苦不乐受；

它（受）既不被骄慢所评价，对它（受）也不被骄慢所评价，也不因为它（受）而被骄慢所评价，更不认为‘它是我的’而被骄慢所评价。

第六节 ❦ 一切想不被骄慢所评价 Sabbaṃ na maññati

⑴ 对一切（想）不被骄慢所评价；

⑵ 对一切所（想）不被骄慢所评价；

⑶ 不因为一切（想）而被骄慢所评价；

⑷ 不认为‘一切是我的’而被骄慢所评价。

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第六章 ✩ 意入处不被骄慢所评价 Manaṃ na maññati

第一节 ❦ 意根所识 Manasmiṃ

manaṃ na maññati, manasmiṃ na maññati, manato na maññati, mano meti na maññati.

意（识）不被骄慢所评价，对意（识）不被骄慢所评价，不因为意（识）而被骄慢所评价，不认为‘意是我的’而被骄慢所评价。

第二节 ❦ 法境所想 Dhammesu

Dhamme na maññati, dhammesu na maññati, dhammato na maññati, dhammā meti na maññati.

法（想）不被骄慢所评价，对法（想）不被骄慢所评价，不因为法（想）而被骄慢所评价，不认为‘法是我的’而被骄慢所评价。

第三节 ❦ 意识所知 Manoviññāṇasmiṃ

Manoviññāṇaṃ na maññati, manoviññāṇasmiṃ na maññati, manoviññāṇato na maññati, manoviññāṇaṃ meti na maññati.

意识不被骄慢所评价，对意识（所知）不被骄慢所评价，不因为意识而被骄慢所评价，不认为‘意识是我的’而被骄慢所评价。

第四节 ❦ 意触所觉 Manosamphassasmiṃ

Manosamphassaṃ na maññati, manosamphassasmiṃ na maññati, manosamphassato na maññati, manosamphasso meti na maññati.

意触不被骄慢所评价，对意触（所觉）不被骄慢所评价，不因为意触而被骄慢所评价，不认为‘意触是我的’而被骄慢所评价。

第五节 ❦ 缘意所受 Manosamphassapaccayā uppajjati vedayitaṃ

Yampidaṃ manosamphassapaccayā

无论如何！凡以此意触为缘——

uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā

所产生的感受经验，无论是乐受、苦受、或是不苦不乐受；

tampi na maññati,

它（受）既不被骄慢所评价，

tasmimpi na maññati,

对它（受）也不被骄慢所评价，

tatopi na maññati,

也不因为它（受）而被骄慢所评价，

taṃ meti na maññati.

更不认为‘它是我的’而被骄慢所评价。

第六节 ❦ 一切想不被骄慢所评价 Sabbaṃ na maññati

Sabbaṃ na maññati,

⑴ 对一切（想）不被骄慢所评价；

sabbasmiṃ na maññati,

⑵ 对一切所（想）不被骄慢所评价；

sabbato na maññati,

⑶ 不因为一切（想）而被骄慢所评价；

sabbaṃ meti na maññati.

⑷ 不认为‘一切是我的’而被骄慢所评价。

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第三品 ✫ 熄灭六想结语 Kataṃ karaṇīyaṃ nāparaṃ itthattāyā

So evaṃ amaññamāno na ca kiñci loke upādiyati.

当他像这样没有任何骄慢时，就不会在世间执取任何事物；

Anupādiyaṃ na paritassati.

当他不执取（任何事物）时，就没有恐怖；

Aparitassaṃ paccattaññeva parinibbāyati.

当他没有恐怖时，就能于此独自证得纯粹的涅槃（烦恼完全地被熄灭）。

‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.

他以智慧了知：‘生死已尽，梵行已立；所作已办，不再有后世轮回！’

Ayaṃ kho sā, bhikkhave, sabbamaññitasamugghātasāruppā paṭipadā”ti.

各位比丘！这叫做‘根绝一切已被骄慢所评价之正确道迹’。”

Aṭṭhamaṃ.

正确熄灭六想经 ～一切品‧第八经终

～《六处相应‧一切品‧Samugghātasāruppasutta 正确熄灭六想经》(SN 35.30)

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.3 Sabbavagga 一切品 (SN 35.23-32)”

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【经名】 1.3.9 Paṭhamasamugghātasappāyasutta 有效熄灭六想之一 (SN 35.31)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Paṭhamasamugghātasappāyasuttaṃ

31. “Sabbamaññitasamugghātasappāyaṃ vo, bhikkhave, paṭipadaṃ desessāmi. Taṃ suṇātha. Katamā ca sā, bhikkhave, sabbamaññitasamugghātasappāyā paṭipadā? Idha, bhikkhave, bhikkhu cakkhuṃ na maññati, cakkhusmiṃ na maññati, cakkhuto na maññati, cakkhuṃ meti na maññati. Rūpe na maññati…pe… cakkhuviññāṇaṃ na maññati, cakkhusamphassaṃ na maññati, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṃ meti na maññati. Yañhi, bhikkhave, maññati, yasmiṃ maññati, yato maññati, yaṃ meti maññati, tato taṃ hoti aññathā. Aññathābhāvī bhavasatto loko bhavamevābhinandati…pe… jivhaṃ na maññati, jivhāya na maññati, jivhāto na maññati, jivhā meti na maññati. Rase na maññati…pe… jivhāviññāṇaṃ na maññati, jivhāsamphassaṃ na maññati. Yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṃ meti na maññati. Yañhi, bhikkhave, maññati, yasmiṃ maññati, yato maññati, yaṃ meti maññati, tato taṃ hoti aññathā. Aññathābhāvī bhavasatto loko bhavamevābhinandati…pe… manaṃ na maññati, manasmiṃ na maññati, manato na maññati, mano meti na maññati. Dhamme na maññati…pe… manoviññāṇaṃ na maññati, manosamphassaṃ na maññati. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṃ meti na maññati. Yañhi, bhikkhave, maññati, yasmiṃ maññati, yato maññati, yaṃ meti maññati, tato taṃ hoti aññathā. Aññathābhāvī bhavasatto loko bhavamevābhinandati. Yāvatā, bhikkhave, khandhadhātuāyatanaṃ tampi na maññati, tasmimpi na maññati, tatopi na maññati, taṃ meti na maññati. So evaṃ amaññamāno na ca kiñci loke upādiyati. Anupādiyaṃ na paritassati. Aparitassaṃ paccattaññeva parinibbāyati. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ayaṃ kho sā, bhikkhave, sabbamaññitasamugghātasappāyā paṭipadā”ti. Navamaṃ.

☸---------------------------------------------------------------------

［三一］ 第九 有效熄灭六想之一

二 “各位比丘！我要为你们说能有效灭除一切思量（骄慢）之道，请仔细听。

三 各位比丘！什么是能有效灭除一切思量（骄慢）之道呢？

四～八 各位比丘！在此有比丘，不以骄慢衡量眼，不以骄慢衡量关于眼之事，不因眼而起骄慢衡量，不以骄慢衡量‘眼为我所有’。不以骄慢衡量色……不以骄慢衡量眼识……不以骄慢衡量眼触……凡是凭借眼触所产生的感受，无论是乐、是苦、或是不苦不乐，对此也不以骄慢衡量，对关于它的事不以骄慢衡量，不因此而起骄慢衡量，也不以骄慢衡量‘此为我所有’。各位比丘！凡是他以骄慢衡量某物，以骄慢衡量关于某物之事，因某物而起骄慢衡量，或以骄慢衡量‘某物为我所有’，那事物就会因此而变异。对于会变异的事物，执著于‘有’的有情世间，就只乐于执著于‘有’。对于耳……鼻……舌……身……

九 不以骄慢衡量意，不以骄慢衡量关于意之事，不因意而起骄慢衡量，不以骄慢衡量‘意为我所有’。不以骄慢衡量法……不以骄慢衡量意识……不以骄慢衡量意触……凡是凭借意触所产生的感受，无论是乐、是苦、或是不苦不乐，对此也不以骄慢衡量，对关于它的事不以骄慢衡量，不因此而起骄慢衡量，也不以骄慢衡量‘此为我所有’。各位比丘！凡是他以骄慢衡量某物，以骄慢衡量关于某物之事，因某物而起骄慢衡量，或以骄慢衡量‘某物为我所有’，那事物就会因此而变异。对于会变异的事物，执著于‘有’的有情世间，就只乐于执著于‘有’。

一〇 各位比丘！对于蕴、界、处，他也不以骄慢衡量此，不以骄慢衡量关于此之事，不因此而起骄慢衡量，也不以骄慢衡量‘此为我所有’。他不这样进行骄慢衡量，就不执着世间的任何事物；不执着就没有挂念（恐怖）；没有挂念（恐怖）就独自证入涅槃。证知：‘生死已尽，梵行已成，所作已办，不再有后世轮回。’

一一 各位比丘！这就是能有效灭除一切思量（骄慢）之道。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.3 Sabbavagga 一切品 (SN 35.23-32)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.10 Dutiyasamugghātasappāyasutta 有效熄灭六想之二 (SN 35.32)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Dutiyasamugghātasappāyasuttaṃ

32. “Sabbamaññitasamugghātasappāyaṃ vo, bhikkhave, paṭipadaṃ desessāmi. Taṃ suṇātha. Katamā ca sā, bhikkhave, sabbamaññitasamugghātasappāyā paṭipadā?

“Taṃ kiṃ maññatha, bhikkhave, cakkhuṃ niccaṃ vā aniccaṃ vā”ti?

“Aniccaṃ, bhante”.

“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?

“Dukkhaṃ, bhante”.

“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti?

“No hetaṃ bhante”.

“Rūpā…pe… cakkhuviññāṇaṃ… cakkhusamphasso nicco vā anicco vā”ti?

“Anicco, bhante”…pe….

“Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi niccaṃ vā aniccaṃ vā”ti?

“Aniccaṃ, bhante”.

“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?

“Dukkhaṃ, bhante”.

“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti?

“No hetaṃ, bhante”…pe….

“Jivhā niccā vā aniccā vā”ti?

“Aniccā bhante”…pe….

“Rasā… jivhāviññāṇaṃ… jivhāsamphasso…pe… yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi niccaṃ vā aniccaṃ vā”ti?

“Aniccaṃ, bhante”…pe… dhammā… manoviññāṇaṃ… manosamphasso nicco vā anicco vāti?

“Anicco, bhante”.

“Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi niccaṃ vā aniccaṃ vā”ti?

“Aniccaṃ, bhante”.

“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?

“Dukkhaṃ bhante”.

“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti?

“No hetaṃ, bhante”.

“Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati…pe… jivhāyapi nibbindati, rasesupi…pe… yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. Manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ayaṃ kho sā, bhikkhave, sabbamaññitasamugghātasappāyā paṭipadā”ti. Dasamaṃ.

Sabbavaggo tatiyo.

Tassuddānaṃ –

Sabbañca dvepi pahānā, parijānāpare duve;

Ādittaṃ addhabhūtañca, sāruppā dve ca sappāyā;

Vaggo tena pavuccatīti.

☸---------------------------------------------------------------------

［三二］ 第十 有效熄灭六想之二

二 “各位比丘！我要为你们说能有效灭除一切思量（骄慢）之道，对此请仔细听。

三 各位比丘！什么是能有效灭除一切思量（骄慢）之道呢？

四～八 各位比丘！你们对此怎么认为？眼是常还是无常呢？”

“尊者，是无常。”

“凡是无常的，是苦还是乐呢？”

“尊者，是苦。”

“凡是无常、苦、变易坏灭之法，能够认为‘这是我的，这是我，这是我的自我（本体）’吗？”

“不，尊者！不能这样认为。”

“色……眼识……眼触是常还是无常呢？”

“尊者，是无常。”

“凡是凭借这眼触所产生的感受，无论是乐、是苦、或是不苦不乐，它是常还是无常呢？”

“尊者，是无常。”

“凡是无常的，是苦还是乐呢？”

“尊者，是苦。”

“凡是无常、苦、变易坏灭之法，能够认为‘这是我的，这是我，这是我的自我（本体）’吗？”

“不，尊者！不能这样认为。”

耳是……鼻是……舌是……身是……

九 “意……法……意识……意触是常还是无常呢？”

“尊者，是无常。”

“凡是凭借这意触所产生的感受，无论是乐、是苦、或是不苦不乐，它是常还是无常呢？”

“尊者，是无常。”

“凡是无常的，是苦还是乐呢？”

“尊者，是苦。”

“凡是苦、变易坏灭之法，能够认为‘这是我的，这是我，这是我的自我（本体）’吗？”

“不，尊者！不能这样认为。”

一〇 “各位比丘！这样观察后，多闻的圣弟子厌离于眼、厌离于色、厌离于眼识、厌离于眼触，凡是凭借此眼触所产生的感受，无论是乐、是苦、或是不苦不乐，也厌离于它。对于耳……鼻……舌……身……厌离于意、厌离于法、厌离于意识、厌离于意触，凡是凭借此意触所产生的感受，无论是苦、是乐、或是不苦不乐，也厌离于它。因厌离而离欲，因离欲得解脱，于解脱生起‘我已解脱’之智，证知：‘生死已尽，梵行已成，所作已办，不再有后世轮回。’

一一 各位比丘！这就是能有效灭除一切思量（骄慢）之道。”

一切品第三 （终）

其摄颂曰：

一切二舍弃

他二之晓了

燃烧与盲暗

适宜二有验

是称一切品

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.4 Jātidhammavagga 生法品 (SN 35.33-42)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.1--10 Jātidhammādisuttadasaka 六处生法至灭尽等十经 (SN 35.33-42)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Jātidhammavaggo

1-10. Jātidhammādisuttadasakaṃ

33. Sāvatthinidānaṃ. Tatra kho…pe… “sabbaṃ, bhikkhave, jātidhammaṃ. Kiñca, bhikkhave, sabbaṃ jātidhammaṃ? Cakkhu, bhikkhave, jātidhammaṃ. Rūpā… cakkhuviññāṇaṃ… cakkhusamphasso jātidhammo. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi jātidhammaṃ…pe… jivhā… rasā… jivhāviññāṇaṃ… jivhāsamphasso… yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi jātidhammaṃ. Kāyo…pe... mano jātidhammo, dhammā jātidhammā, manoviññāṇaṃ jātidhammaṃ, manosamphasso jātidhammo. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi jātidhammaṃ. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi… cakkhuviññāṇepi… cakkhusamphassepi…pe… nāparaṃ itthattāyāti pajānātī”ti. Paṭhamaṃ.

34. “Sabbaṃ, bhikkhave, jarādhammaṃ…pe… saṃkhittaṃ. Dutiyaṃ.

35. “Sabbaṃ, bhikkhave, byādhidhammaṃ…pe…. Tatiyaṃ.

36. “Sabbaṃ, bhikkhave, maraṇadhammaṃ…pe…. Catutthaṃ.

37. “Sabbaṃ, bhikkhave, sokadhammaṃ…pe…. Pañcamaṃ.

38. “Sabbaṃ, bhikkhave, saṃkilesikadhammaṃ…pe…. Chaṭṭhaṃ.

39. “Sabbaṃ, bhikkhave, khayadhammaṃ…pe…. Sattamaṃ.

40. “Sabbaṃ, bhikkhave, vayadhammaṃ…pe…. Aṭṭhamaṃ.

41. “Sabbaṃ, bhikkhave, samudayadhammaṃ…pe…. Navamaṃ.

42. “Sabbaṃ, bhikkhave, nirodhadhammaṃ…pe…. Dasamaṃ.

Jātidhammavaggo catuttho.

Tassuddānaṃ –

Jātijarābyādhimaraṇaṃ, soko ca saṃkilesikaṃ;

Khayavayasamudayaṃ, nirodhadhammena te dasāti.

☸---------------------------------------------------------------------

第四 生法品

［三三］ 第一 生

一 舍卫城。在那里他们……

二 “各位比丘！一切都是具有‘生’性质的法。各位比丘！哪些一切是具有‘生’性质的法呢？

三～七 各位比丘！眼是具有‘生’性质的法，色是具有‘生’性质的法，眼识是具有‘生’性质的法，眼触是具有‘生’性质的法，凡是凭借眼触所产生的感受，无论是乐、是苦、或是不苦不乐，它也是具有‘生’性质的法。耳是……声是……鼻是……香是……舌是……味是……身是……触是……

八 意是具有‘生’性质的法，法是具有‘生’性质的法，意识是具有‘生’性质的法，意触是具有‘生’性质的法，凡是凭借意触所产生的感受，无论是乐、是苦、或是不苦不乐，它也是具有‘生’性质的法。

九 各位比丘！这样观察后，多闻的圣弟子厌离于眼、厌离于色……证知……不再有后世轮回。”

［三四］ 第二 老

“各位比丘！一切都是具有‘老’性质的法。”

［三五］ 第三 病

“各位比丘！一切都是具有‘病’性质的法。”

［三六］ 第四 死

“各位比丘！一切都是具有‘死’性质的法。”

［三七］ 第五 忧

“各位比丘！一切都是具有‘忧’性质的法。”

［三八］ 第六 污秽

“各位比丘！一切都是具有‘污秽’性质的法。”

［三九］ 第七 破坏

“各位比丘！一切都是具有‘破坏’性质的法。”

［四〇］ 第八 消亡

“各位比丘！一切都是具有‘消亡’性质的法。”

［四一］ 第九 生起

“各位比丘！一切都是具有‘生起’性质的法。”

［四二］ 第十 灭尽

“各位比丘！一切都是具有‘灭尽’性质的法。”

生法品第四 （终）

此摄颂曰：

生老与病死

以及忧污秽

坏消亡生起

灭尽合为十

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.5 Sabbaaniccavagga 无常品 (SN 35.43-52)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.1--9 Aniccādisuttanavaka 六处无常至祸患等九经 (SN 35.43-51)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Sabbaaniccavaggo

1-9. Aniccādisuttanavakaṃ

43. Sāvatthinidānaṃ. Tatra kho…pe… “sabbaṃ, bhikkhave, aniccaṃ. Kiñca, bhikkhave, sabbaṃ aniccaṃ? Cakkhu, bhikkhave, aniccaṃ, rūpā aniccā, cakkhuviññāṇaṃ aniccaṃ, cakkhusamphasso anicco. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ…pe… jivhā aniccā, rasā aniccā, jivhāviññāṇaṃ aniccaṃ, jivhāsamphasso anicco. Yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ. Kāyo anicco…pe… mano anicco, dhammā aniccā, manoviññāṇaṃ aniccaṃ, manosamphasso anicco. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati…pe… manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti. Paṭhamaṃ.

44. “Sabbaṃ, bhikkhave, dukkhaṃ…pe…. Dutiyaṃ.

45. “Sabbaṃ, bhikkhave, anattā…pe…. Tatiyaṃ.

46. “Sabbaṃ, bhikkhave, abhiññeyyaṃ…pe…. Catutthaṃ.

47. “Sabbaṃ, bhikkhave, pariññeyyaṃ…pe…. Pañcamaṃ.

48. “Sabbaṃ, bhikkhave, pahātabbaṃ…pe…. Chaṭṭhaṃ.

49. “Sabbaṃ, bhikkhave, sacchikātabbaṃ…pe…. Sattamaṃ.

50. “Sabbaṃ, bhikkhave, abhiññāpariññeyyaṃ…pe…. Aṭṭhamaṃ.

51. “Sabbaṃ, bhikkhave, upaddutaṃ…pe…. Navamaṃ.

☸---------------------------------------------------------------------

第五 无常品

舍卫城。在那里他们……

［四三］ 第一 无常

“各位比丘！一切是无常。”

［四四］ 第二 苦

“各位比丘！一切是苦。”

［四五］ 第三 无我

“各位比丘！一切是无我。”

［四六］ 第四 应被了解

“各位比丘！一切是应被了解的。”

［四七］ 第五 应被遍知

“各位比丘！一切是应被遍知的。”

［四八］ 第六 应被舍弃

“各位比丘！一切是应被舍弃的。”

［四九］ 第七 应被实证

“各位比丘！一切是应被实证的。”

［五〇］ 第八 应被了解与遍知

“各位比丘！一切是应被了解与遍知的。”

［五一］ 第九 祸患/困扰

“各位比丘！一切都是祸患（困扰）。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.5 Sabbaaniccavagga 无常品 (SN 35.43-52)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.10 Upassaṭṭhasutta 六处所压 (SN 35.52)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Upassaṭṭhasuttaṃ

52. “Sabbaṃ, bhikkhave, upassaṭṭhaṃ [upasaṭṭhaṃ (ka.)]. Kiñca, bhikkhave, sabbaṃ upassaṭṭhaṃ? Cakkhu, bhikkhave, upassaṭṭhaṃ, rūpā upassaṭṭhā, cakkhuviññāṇaṃ upassaṭṭhaṃ, cakkhusamphasso upassaṭṭho. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi upassaṭṭhaṃ…pe… jivhā upassaṭṭhā, rasā upassaṭṭhā, jivhāviññāṇaṃ upassaṭṭhaṃ, jivhāsamphasso upassaṭṭho. Yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi upassaṭṭhaṃ. Kāyo upassaṭṭho… mano upassaṭṭho, dhammā upassaṭṭhā, manoviññāṇaṃ upassaṭṭhaṃ, manosamphasso upassaṭṭho. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi upassaṭṭhaṃ. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati…pe… manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti. Dasamaṃ.

Sabbaaniccavaggo pañcamo.

Tassuddānaṃ –

Aniccaṃ dukkhaṃ anattā, abhiññeyyaṃ pariññeyyaṃ;

Pahātabbaṃ sacchikātabbaṃ, abhiññeyyapariññeyyaṃ [abhiññeyyaṃ pariññeyyaṃ (sī. syā. kaṃ.), abhiññātaṃ pariññeyyaṃ (pī. ka.)];

Upaddutaṃ upassaṭṭhaṃ, vaggo tena pavuccatīti.

Saḷāyatanavagge paṭhamapaṇṇāsako samatto.

Tassa vagguddānaṃ –

Aniccavaggaṃ yamakaṃ, sabbaṃ vaggaṃ jātidhammaṃ;

Aniccavaggena paññāsaṃ, pañcamo tena pavuccatīti.

☸---------------------------------------------------------------------

［五二］ 第十 压迫

二 “各位比丘！一切都被压迫。各位比丘！什么是一切都被压迫呢？

三～六 各位比丘！眼被压迫，色被压迫，眼识被压迫，眼触被压迫，凭借此眼触所产生的感受，无论是乐、是苦、或是不苦不乐，它也被压迫。耳……声……鼻……香……舌……味……身……触……

七 意被压迫，法被压迫，意识被压迫，意触被压迫，凭借此意触所产生的感受，无论是乐、是苦、或是不苦不乐，它也被压迫。

八 各位比丘！这样观察后，多闻的圣弟子厌离于眼、厌离于色……证知……不再有后世轮回。”

无常品第五 （终）

其摄颂曰：

无常苦无我

应了解遍知

应舍弃实证

应了解与遍知

祸患及压迫

其摄颂曰：

所闻品与若无者

一切品及生法品

无常品为五十经

如是称为第五品

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.4.18 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.6 Avijjāvagga 无明品 (SN 35.53-62)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.6.1 Avijjāpahānasutta 舍离无明 (SN 35.53)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Avijjāvaggo

无明品

1. Avijjāpahānasuttaṃ

《舍离无明经》

53. Sāvatthinidānaṃ.

〈一、前言 ➲〉

［那时，世尊］在舍卫城因缘。

Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

那时，有一位比丘，去到世尊那里；到了后，礼敬世尊，坐在一旁。

Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca –

坐在一旁的这位比丘，曾这样对世尊说：

“kathaṃ nu kho, bhante, jānato kathaṃ passato avijjā pahīyati, vijjā uppajjatī”ti?

〈二、生起智明 ➲〉

“大德！要怎样知道、怎样看见，才能使无明被彻底舍断，而让明首次生起呢？”

“Cakkhuṃ kho, bhikkhu, aniccato jānato passato avijjā pahīyati, vijjā uppajjati.

〈三、佛陀开示 ➲〉

［㊀ 内观眼处 ➥］

﹙➊ 照见眼根 ☙﹚

“比丘！确实由内观了知、彻见‘眼根’是无常的本性，就能使无明被彻底舍断，而让明首次生起。

Rūpe aniccato jānato passato avijjā pahīyati, vijjā uppajjati.

﹙➋ 照见色境 ☙﹚

由内观了知、彻见‘色境’是无常的本性，就能使无明被彻底舍断，而让明首次生起。

Cakkhuviññāṇaṃ…

﹙➌ 照见眼识 ☙﹚

由内观了知、彻见‘眼识’是无常的本性，就能使无明被彻底舍断，而让明首次生起。

cakkhusamphassaṃ…

﹙➍ 照见眼触 ☙﹚

由内观了知、彻见‘眼触’是无常的本性，就能使无明被彻底舍断，而让明首次生起。

yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ

﹙➎ 照见眼受 ☙﹚

再者，凡是缘于此眼触，当感受生起之后——

sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā

或是乐、或是苦、或是不苦不乐的感受……

tampi aniccato jānato passato avijjā pahīyati, vijjā uppajjati.

也由内观了知、彻见它是无常的本性，就能使无明被彻底舍断，而让明首次生起。

Sotaṃ…

［㊁ 内观耳处 ➥］

﹙➊ 照见耳根 ☙﹚

由内观了知、彻见‘耳根’是无常的本性，就能使无明被彻底舍断，而让明首次生起。

﹙➋ 照见声境 ☙﹚

由内观了知、彻见‘声境’是无常的本性，就能使无明被彻底舍断，而让明首次生起。

﹙➌ 照见耳识 ☙﹚

由内观了知、彻见‘耳识’是无常的本性，就能使无明被彻底舍断，而让明首次生起。

﹙➍ 照见耳触 ☙﹚

由内观了知、彻见‘耳触’是无常的本性，就能使无明被彻底舍断，而让明首次生起。

﹙➎ 照见耳受 ☙﹚

再者，凡是缘于此耳触，当感受生起之后——

或是乐、或是苦、或是不苦不乐的感受……

也由内观了知、彻见它是无常的本性，就能使无明被彻底舍断，而让明首次生起。

ghānaṃ…

［㊂ 内观鼻处 ➥］

﹙➊ 照见鼻根 ☙﹚

由内观了知、彻见‘鼻根’是无常的本性，就能使无明被彻底舍断，而让明首次生起。

﹙➋ 照见香境 ☙﹚

由内观了知、彻见‘香境’是无常的本性，就能使无明被彻底舍断，而让明首次生起。

﹙➌ 照见鼻识 ☙﹚

由内观了知、彻见‘鼻识’是无常的本性，就能使无明被彻底舍断，而让明首次生起。

﹙➍ 照见鼻触 ☙﹚

由内观了知、彻见‘鼻触’是无常的本性，就能使无明被彻底舍断，而让明首次生起。

﹙➎ 照见鼻受 ☙﹚

再者，凡是缘于此鼻触，当感受生起之后——

或是乐、或是苦、或是不苦不乐的感受……

也由内观了知、彻见它是无常的本性，就能使无明被彻底舍断，而让明首次生起。

jivhaṃ…

［㊃ 内观舌处 ➥］

﹙➊ 照见舌根 ☙﹚

由内观了知、彻见‘舌根’是无常的本性，就能使无明被彻底舍断，而让明首次生起。

﹙➋ 照见味境 ☙﹚

由内观了知、彻见‘味境’是无常的本性，就能使无明被彻底舍断，而让明首次生起。

﹙➌ 照见舌识 ☙﹚

由内观了知、彻见‘舌识’是无常的本性，就能使无明被彻底舍断，而让明首次生起。

﹙➍ 照见舌触 ☙﹚

由内观了知、彻见‘舌触’是无常的本性，就能使无明被彻底舍断，而让明首次生起。

﹙➎ 照见舌受 ☙﹚

再者，凡是缘于此舌触，当感受生起之后——

或是乐、或是苦、或是不苦不乐的感受……

也由内观了知、彻见它是无常的本性，就能使无明被彻底舍断，而让明首次生起。

kāyaṃ…

［㊄ 内观身处 ➥］

﹙➊ 照见身根 ☙﹚

由内观了知、彻见‘身根’是无常的本性，就能使无明被彻底舍断，而让明首次生起。

﹙➋ 照见触境 ☙﹚

由内观了知、彻见‘触境’是无常的本性，就能使无明被彻底舍断，而让明首次生起。

﹙➌ 照见身识 ☙﹚

由内观了知、彻见‘身识’是无常的本性，就能使无明被彻底舍断，而让明首次生起。

﹙➍ 照见身触 ☙﹚

由内观了知、彻见‘身触’是无常的本性，就能使无明被彻底舍断，而让明首次生起。

﹙➎ 照见身受 ☙﹚

再者，凡是缘于此身触，当感受生起之后——

或是乐、或是苦、或是不苦不乐的感受……

也由内观了知、彻见它是无常的本性，就能使无明被彻底舍断，而让明首次生起。

manaṃ aniccato jānato passato avijjā pahīyati, vijjā uppajjati.

［㊅ 内观意处 ➥］

﹙➊ 照见意根 ☙﹚

由内观了知、彻见‘意根’是无常的本性，就能使无明被彻底舍断，而让明首次生起。

Dhamme …

﹙➋ 照见法境 ☙﹚

由内观了知、彻见‘法境’是无常的本性，就能使无明被彻底舍断，而让明首次生起。

manoviññāṇaṃ…

﹙➌ 照见意识 ☙﹚

由内观了知、彻见‘意识’是无常的本性，就能使无明被彻底舍断，而让明首次生起。

manosamphassaṃ…

﹙➍ 照见意触 ☙﹚

由内观了知、彻见‘意触’是无常的本性，就能使无明被彻底舍断，而让明首次生起。

yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ

﹙➎ 照见意受 ☙﹚

再者，凡是缘于此意触，当感受生起之后——

sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā

或是乐、或是苦、或是不苦不乐的感受……

tampi aniccato jānato passato avijjā pahīyati, vijjā uppajjati.

也由内观了知、彻见它是无常的本性，就能使无明被彻底舍断，而让明首次生起。

Evaṃ kho, bhikkhu, jānato evaṃ passato avijjā pahīyati, vijjā uppajjatī”ti.

〈四、总结 ➲〉

比丘！确实由此了知、确实由此看见！就能使无明被彻底舍断，而让明首次生起。”

Paṭhamaṃ.

舍离无明经 ～无明品‧第一经终

～《六处相应‧无明品‧Avijjāpahānasutta 舍离无明经》(SN 35.53)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.6 Avijjāvagga 无明品 (SN 35.53-62)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.6.2 Saṃyojanappahānasutta 舍离系缚 (SN 35.54)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Saṃyojanapahānasuttaṃ

54. “Kathaṃ nu kho, bhante, jānato, kathaṃ passato, saṃyojanā pahīyantī”ti? “Cakkhuṃ kho, bhikkhu, aniccato jānato passato saṃyojanā pahīyanti. Rūpe… cakkhuviññāṇaṃ… cakkhusamphassaṃ… yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccato jānato passato saṃyojanā pahīyanti. Sotaṃ… ghānaṃ… jivhaṃ… kāyaṃ… manaṃ… dhamme… manoviññāṇaṃ… manosamphassaṃ… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccato jānato passato saṃyojanā pahīyanti. Evaṃ kho, bhikkhu, jānato evaṃ passato saṃyojanā pahīyantī”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［五四］ 第二 舍离系缚

三 “大德！怎样知道、怎样看见的人，才能舍离他的系缚呢？”

四～九 “诸比丘！

了知、看见眼是无常的人，就能舍离他的系缚。

了知、看见色是无常的人，就能舍离他的系缚。

了知、看见眼识是无常的人，就能舍离他的系缚。

了知、看见眼触是无常的人，就能舍离他的系缚。

凡是缘此眼触所生的感受，无论是乐、是苦、或是不苦不乐，了知、看见它也是无常的人，就能舍离他的系缚。

了知、看见耳是无常的人，就能舍离他的系缚。

了知、看见声是无常的人，就能舍离他的系缚。

了知、看见耳识是无常的人，就能舍离他的系缚。

了知、看见耳触是无常的人，就能舍离他的系缚。

凡是缘此耳触所生的感受，无论是乐、是苦、或是不苦不乐，了知、看见它也是无常的人，就能舍离他的系缚。

了知、看见鼻是无常的人，就能舍离他的系缚。

了知、看见香是无常的人，就能舍离他的系缚。

了知、看见鼻识是无常的人，就能舍离他的系缚。

了知、看见鼻触是无常的人，就能舍离他的系缚。

凡是缘此鼻触所生的感受，无论是乐、是苦、或是不苦不乐，了知、看见它也是无常的人，就能舍离他的系缚。

了知、看见舌是无常的人，就能舍离他的系缚。

了知、看见味是无常的人，就能舍离他的系缚。

了知、看见舌识是无常的人，就能舍离他的系缚。

了知、看见舌触是无常的人，就能舍离他的系缚。

凡是缘此舌触所生的感受，无论是乐、是苦、或是不苦不乐，了知、看见它也是无常的人，就能舍离他的系缚。

了知、看见身是无常的人，就能舍离他的系缚。

了知、看见触是无常的人，就能舍离他的系缚。

了知、看见身识是无常的人，就能舍离他的系缚。

了知、看见身触是无常的人，就能舍离他的系缚。

凡是缘此身触所生的感受，无论是乐、是苦、或是不苦不乐，了知、看见它也是无常的人，就能舍离他的系缚。

了知、看见意是无常的人，就能舍离他的系缚。

了知、看见法是无常的人，就能舍离他的系缚。

了知、看见意识是无常的人，就能舍离他的系缚。

了知、看见意触是无常的人，就能舍离他的系缚。

凡是缘此意触所生的感受，无论是乐、是苦、或是不苦不乐，了知、看见它也是无常的人，就能舍离他的系缚。

一〇 诸比丘！像这样知道、像这样看见的人，就能舍离他的系缚。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.6 Avijjāvagga 无明品 (SN 35.53-62)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.6.3 Saṃyojanasamugghātasutta 根除系缚 (SN 35.55)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Saṃyojanasamugghātasuttaṃ

55. “Kathaṃ nu kho, bhante, jānato, kathaṃ passato saṃyojanā samugghātaṃ gacchantī”ti? “Cakkhuṃ kho, bhikkhu, anattato jānato passato saṃyojanā samugghātaṃ gacchanti. Rūpe anattato… cakkhuviññāṇaṃ… cakkhusamphassaṃ… yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattato jānato passato saṃyojanā samugghātaṃ gacchanti. Sotaṃ… ghānaṃ… jivhaṃ… kāyaṃ… manaṃ… dhamme… manoviññāṇaṃ… manosamphassaṃ… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattato jānato passato saṃyojanā samugghātaṃ gacchanti. Evaṃ kho, bhikkhu, jānato evaṃ passato saṃyojanā samugghātaṃ gacchantī”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

［五五］ 第三 根除系缚

三 “大德！怎样知道、怎样看见的人，才能达到根除他的系缚呢？”

四～九 “诸比丘！

了知、看见眼是无我的人，就能达到根除他的系缚。

了知、看见色是无我的人，就能达到根除他的系缚。

了知、看见眼识是无我的人，就能达到根除他的系缚。

了知、看见眼触是无我的人，就能达到根除他的系缚。

凡是缘此眼触所生的感受，无论是乐、是苦、或是不苦不乐，了知、看见它也是无我的人，就能达到根除他的系缚。

了知、看见耳是无我的人，就能达到根除他的系缚。

了知、看见声是无我的人，就能达到根除他的系缚。

了知、看见耳识是无我的人，就能达到根除他的系缚。

了知、看见耳触是无我的人，就能达到根除他的系缚。

凡是缘此耳触所生的感受，无论是乐、是苦、或是不苦不乐，了知、看见它也是无我的人，就能达到根除他的系缚。

了知、看见鼻是无我的人，就能达到根除他的系缚。

了知、看见香是无我的人，就能达到根除他的系缚。

了知、看见鼻识是无我的人，就能达到根除他的系缚。

了知、看见鼻触是无我的人，就能达到根除他的系缚。

凡是缘此鼻触所生的感受，无论是乐、是苦、或是不苦不乐，了知、看见它也是无我的人，就能达到根除他的系缚。

了知、看见舌是无我的人，就能达到根除他的系缚。

了知、看见味是无我的人，就能达到根除他的系缚。

了知、看见舌识是无我的人，就能达到根除他的系缚。

了知、看见舌触是无我的人，就能达到根除他的系缚。

凡是缘此舌触所生的感受，无论是乐、是苦、或是不苦不乐，了知、看见它也是无我的人，就能达到根除他的系缚。

了知、看见身是无我的人，就能达到根除他的系缚。

了知、看见触是无我的人，就能达到根除他的系缚。

了知、看见身识是无我的人，就能达到根除他的系缚。

了知、看见身触是无我的人，就能达到根除他的系缚。

凡是缘此身触所生的感受，无论是乐、是苦、或是不苦不乐，了知、看见它也是无我的人，就能达到根除他的系缚。

了知、看见意是无我的人，就能达到根除他的系缚。

了知、看见法是无我的人，就能达到根除他的系缚。

了知、看见意识是无我的人，就能达到根除他的系缚。

了知、看见意触是无我的人，就能达到根除他的系缚。

凡是缘此意触所生的感受，无论是乐、是苦、或是不苦不乐，了知、看见它也是无我的人，就能达到根除他的系缚。

一〇 诸比丘！像这样知道、像这样看见的人，就能达到根除他的系缚。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.6 Avijjāvagga 无明品 (SN 35.53-62)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.6.4 Āsavapahānasutta 舍离诸漏 (SN 35.56)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Āsavapahānasuttaṃ

56. “Kathaṃ nu kho, bhante, jānato, kathaṃ passato āsavā pahīyantī”ti…pe…. Catutthaṃ.

☸---------------------------------------------------------------------

［五六］ 第四 舍离诸漏

三 “大德！怎样知道、怎样看见的人，才能舍离他的诸漏呢？”

四～九 “诸比丘！

了知、看见眼是无常的人，就能舍离他的诸漏。

了知、看见色是无常的人，就能舍离他的诸漏。

了知、看见眼识是无常的人，就能舍离他的诸漏。

了知、看见眼触是无常的人，就能舍离他的诸漏。

凡是缘此眼触所生的感受，无论是乐、是苦、或是不苦不乐，了知、看见它也是无常的人，就能舍离他的诸漏。

了知、看见耳是无常的人，就能舍离他的诸漏。

了知、看见声是无常的人，就能舍离他的诸漏。

了知、看见耳识是无常的人，就能舍离他的诸漏。

了知、看见耳触是无常的人，就能舍离他的诸漏。

凡是缘此耳触所生的感受，无论是乐、是苦、或是不苦不乐，了知、看见它也是无常的人，就能舍离他的诸漏。

了知、看见鼻是无常的人，就能舍离他的诸漏。

了知、看见香是无常的人，就能舍离他的诸漏。

了知、看见鼻识是无常的人，就能舍离他的诸漏。

了知、看见鼻触是无常的人，就能舍离他的诸漏。

凡是缘此鼻触所生的感受，无论是乐、是苦、或是不苦不乐，了知、看见它也是无常的人，就能舍离他的诸漏。

了知、看见舌是无常的人，就能舍离他的诸漏。

了知、看见味是无常的人，就能舍离他的诸漏。

了知、看见舌识是无常的人，就能舍离他的诸漏。

了知、看见舌触是无常的人，就能舍离他的诸漏。

凡是缘此舌触所生的感受，无论是乐、是苦、或是不苦不乐，了知、看见它也是无常的人，就能舍离他的诸漏。

了知、看见身是无常的人，就能舍离他的诸漏。

了知、看见触是无常的人，就能舍离他的诸漏。

了知、看见身识是无常的人，就能舍离他的诸漏。

了知、看见身触是无常的人，就能舍离他的诸漏。

凡是缘此身触所生的感受，无论是乐、是苦、或是不苦不乐，了知、看见它也是无常的人，就能舍离他的诸漏。

了知、看见意是无常的人，就能舍离他的诸漏。

了知、看见法是无常的人，就能舍离他的诸漏。

了知、看见意识是无常的人，就能舍离他的诸漏。

了知、看见意触是无常的人，就能舍离他的诸漏。

凡是缘此意触所生的感受，无论是乐、是苦、或是不苦不乐，了知、看见它也是无常的人，就能舍离他的诸漏。

一〇 诸比丘！像这样知道、像这样看见的人，就能舍离他的诸漏。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.6 Avijjāvagga 无明品 (SN 35.53-62)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.6.5 Āsavasamugghātasutta 根除诸漏 (SN 35.57)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Āsavasamugghātasuttaṃ

57. “Kathaṃ nu kho, bhante, jānato, kathaṃ passato āsavā samugghātaṃ gacchantī”ti…pe…. Pañcamaṃ.

☸---------------------------------------------------------------------

［五七］ 第五 根除诸漏

三 “大德！怎样知道、怎样看见的人，才能达到根除他的诸漏呢？”

四～九 “诸比丘！

了知、看见眼是无我的人，就能达到根除他的诸漏。

了知、看见色是无我的人，就能达到根除他的诸漏。

了知、看见眼识是无我的人，就能达到根除他的诸漏。

了知、看见眼触是无我的人，就能达到根除他的诸漏。

凡是缘此眼触所生的感受，无论是乐、是苦、或是不苦不乐，了知、看见它也是无我的人，就能达到根除他的诸漏。

了知、看见耳是无我的人，就能达到根除他的诸漏。

了知、看见声是无我的人，就能达到根除他的诸漏。

了知、看见耳识是无我的人，就能达到根除他的诸漏。

了知、看见耳触是无我的人，就能达到根除他的诸漏。

凡是缘此耳触所生的感受，无论是乐、是苦、或是不苦不乐，了知、看见它也是无我的人，就能达到根除他的诸漏。

了知、看见鼻是无我的人，就能达到根除他的诸漏。

了知、看见香是无我的人，就能达到根除他的诸漏。

了知、看见鼻识是无我的人，就能达到根除他的诸漏。

了知、看见鼻触是无我的人，就能达到根除他的诸漏。

凡是缘此鼻触所生的感受，无论是乐、是苦、或是不苦不乐，了知、看见它也是无我的人，就能达到根除他的诸漏。

了知、看见舌是无我的人，就能达到根除他的诸漏。

了知、看见味是无我的人，就能达到根除他的诸漏。

了知、看见舌识是无我的人，就能达到根除他的诸漏。

了知、看见舌触是无我的人，就能达到根除他的诸漏。

凡是缘此舌触所生的感受，无论是乐、是苦、或是不苦不乐，了知、看见它也是无我的人，就能达到根除他的诸漏。

了知、看见身是无我的人，就能达到根除他的诸漏。

了知、看见触是无我的人，就能达到根除他的诸漏。

了知、看见身识是无我的人，就能达到根除他的诸漏。

了知、看见身触是无我的人，就能达到根除他的诸漏。

凡是缘此身触所生的感受，无论是乐、是苦、或是不苦不乐，了知、看见它也是无我的人，就能达到根除他的诸漏。

了知、看见意是无我的人，就能达到根除他的诸漏。

了知、看见法是无我的人，就能达到根除他的诸漏。

了知、看见意识是无我的人，就能达到根除他的诸漏。

了知、看见意触是无我的人，就能达到根除他的诸漏。

凡是缘此意触所生的感受，无论是乐、是苦、或是不苦不乐，了知、看见它也是无我的人，就能达到根除他的诸漏。

一〇 诸比丘！像这样知道、像这样看见的人，就能达到根除他的诸漏。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.6 Avijjāvagga 无明品 (SN 35.53-62)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.6.6 Anusayapahānasutta 舍离随眠 (SN 35.58)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Anusayapahānasuttaṃ

58. “Kathaṃ nu kho…pe… anusayā pahīyantī”ti…pe…. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［五八］ 第六 舍离随眠

三 “大德！怎样知道、怎样看见的人，才能舍离他的随眠呢？”

四～九 “诸比丘！

了知、看见眼是无常的人，就能舍离他的随眠。

了知、看见色是无常的人，就能舍离他的随眠。

了知、看见眼识是无常的人，就能舍离他的随眠。

了知、看见眼触是无常的人，就能舍离他的随眠。

凡是缘此眼触所生的感受，无论是乐、是苦、或是不苦不乐，了知、看见它也是无常的人，就能舍离他的随眠。

了知、看见耳是无常的人，就能舍离他的随眠。

了知、看见声是无常的人，就能舍离他的随眠。

了知、看见耳识是无常的人，就能舍离他的随眠。

了知、看见耳触是无常的人，就能舍离他的随眠。

凡是缘此耳触所生的感受，无论是乐、是苦、或是不苦不乐，了知、看见它也是无常的人，就能舍离他的随眠。

了知、看见鼻是无常的人，就能舍离他的随眠。

了知、看见香是无常的人，就能舍离他的随眠。

了知、看见鼻识是无常的人，就能舍离他的随眠。

了知、看见鼻触是无常的人，就能舍离他的随眠。

凡是缘此鼻触所生的感受，无论是乐、是苦、或是不苦不乐，了知、看见它也是无常的人，就能舍离他的随眠。

了知、看见舌是无常的人，就能舍离他的随眠。

了知、看见味是无常的人，就能舍离他的随眠。

了知、看见舌识是无常的人，就能舍离他的随眠。

了知、看见舌触是无常的人，就能舍离他的随眠。

凡是缘此舌触所生的感受，无论是乐、是苦、或是不苦不乐，了知、看见它也是无常的人，就能舍离他的随眠。

了知、看见身是无常的人，就能舍离他的随眠。

了知、看见触是无常的人，就能舍离他的随眠。

了知、看见身识是无常的人，就能舍离他的随眠。

了知、看见身触是无常的人，就能舍离他的随眠。

凡是缘此身触所生的感受，无论是乐、是苦、或是不苦不乐，了知、看见它也是无常的人，就能舍离他的随眠。

了知、看见意是无常的人，就能舍离他的随眠。

了知、看见法是无常的人，就能舍离他的随眠。

了知、看见意识是无常的人，就能舍离他的随眠。

了知、看见意触是无常的人，就能舍离他的随眠。

凡是缘此意触所生的感受，无论是乐、是苦、或是不苦不乐，了知、看见它也是无常的人，就能舍离他的随眠。

一〇 诸比丘！像这样知道、像这样看见的人，就能舍离他的随眠。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.6 Avijjāvagga 无明品 (SN 35.53-62)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.6.7 Anusayasamugghātasutta 根除随眠 (SN 35.59)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Anusayasamugghātasuttaṃ

59. “Kathaṃ nu kho…pe… anusayā samugghātaṃ gacchantī”ti? “Cakkhuṃ kho, bhikkhu, anattato jānato passato anusayā samugghātaṃ gacchanti…pe… sotaṃ… ghānaṃ… jivhaṃ… kāyaṃ… manaṃ… dhamme… manoviññāṇaṃ… manosamphassaṃ… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattato jānato passato anusayā samugghātaṃ gacchanti. Evaṃ kho, bhikkhu, jānato evaṃ passato anusayā samugghātaṃ gacchantī”ti. Sattamaṃ.

☸---------------------------------------------------------------------

［五九］ 第七 根除随眠

三 “大德！怎样知道、怎样看见的人，才能达到根除他的随眠呢？”

四～九 “诸比丘！

了知、看见眼是无我的人，就能达到根除他的随眠。

了知、看见色是无我的人，就能达到根除他的随眠。

了知、看见眼识是无我的人，就能达到根除他的随眠。

了知、看见眼触是无我的人，就能达到根除他的随眠。

凡是缘此眼触所生的感受，无论是乐、是苦、或是不苦不乐，了知、看见它也是无我的人，就能达到根除他的随眠。

了知、看见耳是无我的人，就能达到根除他的随眠。

了知、看见声是无我的人，就能达到根除他的随眠。

了知、看见耳识是无我的人，就能达到根除他的随眠。

了知、看见耳触是无我的人，就能达到根除他的随眠。

凡是缘此耳触所生的感受，无论是乐、是苦、或是不苦不乐，了知、看见它也是无我的人，就能达到根除他的随眠。

了知、看见鼻是无我的人，就能达到根除他的随眠。

了知、看见香是无我的人，就能达到根除他的随眠。

了知、看见鼻识是无我的人，就能达到根除他的随眠。

了知、看见鼻触是无我的人，就能达到根除他的随眠。

凡是缘此鼻触所生的感受，无论是乐、是苦、或是不苦不乐，了知、看见它也是无我的人，就能达到根除他的随眠。

了知、看见舌是无我的人，就能达到根除他的随眠。

了知、看见味是无我的人，就能达到根除他的随眠。

了知、看见舌识是无我的人，就能达到根除他的随眠。

了知、看见舌触是无我的人，就能达到根除他的随眠。

凡是缘此舌触所生的感受，无论是乐、是苦、或是不苦不乐，了知、看见它也是无我的人，就能达到根除他的随眠。

了知、看见身是无我的人，就能达到根除他的随眠。

了知、看见触是无我的人，就能达到根除他的随眠。

了知、看见身识是无我的人，就能达到根除他的随眠。

了知、看见身触是无我的人，就能达到根除他的随眠。

凡是缘此身触所生的感受，无论是乐、是苦、或是不苦不乐，了知、看见它也是无我的人，就能达到根除他的随眠。

了知、看见意是无我的人，就能达到根除他的随眠。

了知、看见法是无我的人，就能达到根除他的随眠。

了知、看见意识是无我的人，就能达到根除他的随眠。

了知、看见意触是无我的人，就能达到根除他的随眠。

凡是缘此意触所生的感受，无论是乐、是苦、或是不苦不乐，了知、看见它也是无我的人，就能达到根除他的随眠。

一〇 诸比丘！像这样知道、像这样看见的人，就能达到根除他的随眠。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.2.24 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.6 Avijjāvagga 无明品 (SN 35.53-62)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.6.8 Sabbupādānapariññāsutta 遍知一切取着 (SN 35.60)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Sabbupādānapariññāsuttaṃ

遍知一切取着经

☆ 六入处（也叫一切、六界或种种界 Dhātunānattaṃ ） ➾

① 眼入处（眼根、色境、眼识、眼触、以眼触为缘所生的感受）；

② 耳入处（耳根、声境、耳识、耳触、以耳触为缘所生的感受）；

③ 鼻入处（鼻根、香境、鼻识、鼻触、以鼻触为缘所生的感受）；

④ 舌入处（舌根、味境、舌识、舌触、以舌触为缘所生的感受）；

⑤ 身入处（身根、触境、身识、身触、以身触为缘所生的感受）；

⑥ 意入处（意根、法境、意识、意触、以意触为缘所生的感受）。

《相应部经典‧界相应‧种种品‧非种种受经》说示（六界的缘生）：

‘世尊说：“➊ 眼界、➋ 耳界、➌ 鼻界、➍ 舌界、➎ 身界、➏ 意界等。比丘们！这些，叫做种种界。

比丘们！什么，叫做‘缘种种界，生种种触；缘种种触，生种种受。缘种种受，非生种种触；缘种种触，非生种种界’呢？

比丘们！缘眼界，生眼触；缘眼触，生眼触所生的感受。缘眼触所生的感受，非生眼触；缘眼触，非生眼界。

缘耳界……

缘鼻界……

缘舌界……

缘身界……

缘意界，生意触；缘意触，生意触所生的感受。缘意触所生的感受，非生意触；缘意触，非生意界。”’

60. “Sabbupādānapariññāya vo, bhikkhave, dhammaṃ desessāmi.

［一、总说 ➥］

（那时，世尊说：）“诸比丘！我将为你们开示‘完全洞察一切取着的教法’。

Taṃ suṇātha.

你们应当仔细听！

Katamo ca, bhikkhave, sabbupādānapariññāya dhammo?

再者，诸比丘！什么称为‘完全洞察一切取着的教法’呢？

Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ.

［二、细说六界 ➥］

﹙➊ 眼界缘生 ☙﹚

依眼根攀缘于色境，而形成眼识；

Tiṇṇaṃ saṅgati phasso.

结合（根境识）三者，（称为眼入处的）接触；

Phassapaccayā vedanā.

依（眼入处的）接触为助缘，而产生感受作用。

Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako

如此内观，诸比丘！已听闻（教法）的圣弟子——

cakkhusmimpi nibbindati,

既厌倦于眼根；

rūpesupi nibbindati,

亦厌倦于色境；

cakkhuviññāṇepi nibbindati,

亦厌倦于眼识；

cakkhusamphassepi nibbindati,

亦厌倦于眼触；

vedanāyapi nibbindati.

亦厌倦于（以此眼触为缘所生的）感受作用。

Nibbindaṃ virajjati;

对其（眼入处）厌倦，则他脱离贪染；

virāgā vimuccati;

脱离贪染，则他（心）被解脱；

vimokkhā [vimokkhaṃ (ka.), vimokkha (syā. kaṃ.)] ‘pariññātaṃ me upādānan’ti pajānāti.

他（心）被解脱，则其智慧了知：‘对我的取着，已完全洞察！’

Sotañca paṭicca sadde ca uppajjati…

﹙➋ 耳界缘生 ☙﹚

依耳根攀缘于声境，而形成耳识……

ghānañca paṭicca gandhe ca…

﹙➌ 鼻界缘生 ☙﹚

依鼻根攀缘于香境，而形成鼻识……

jivhañca paṭicca rase ca…

﹙➍ 舌界缘生 ☙﹚

依舌根攀缘于味境，而形成舌识……

kāyañca paṭicca phoṭṭhabbe ca…

﹙➎ 身界缘生 ☙﹚

依身根攀缘于触境，而形成身识……

manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ.

﹙➏ 意界缘生 ☙﹚

依意根攀缘于法境，而形成意识；

Tiṇṇaṃ saṅgati phasso.

结合（根境识）三者，（称为意入处的）接触；

Phassapaccayā vedanā.

依（意入处的）接触为助缘，而产生感受作用。

Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako

如此内观，诸比丘！已听闻（教法）的圣弟子——

manasmimpi nibbindati,

既厌倦于意根；

dhammesupi nibbindati,

亦厌倦于法境；

manoviññāṇepi nibbindati,

亦厌倦于意识；

manosamphassepi nibbindati,

亦厌倦于意触；

vedanāyapi nibbindati.

亦厌倦于（以此意触为缘所生的）感受作用。

Nibbindaṃ virajjati;

对其（意入处）厌倦，则他脱离贪染；

virāgā vimuccati;

脱离贪染，则他（心）被解脱；

vimokkhā ‘pariññātaṃ me upādānan’ti pajānāti.

他（心）被解脱，则其智慧了知：‘对我的取着，已完全洞察！’

Ayaṃ kho, bhikkhave, sabbupādānapariññāya dhammo”ti.

［三、结语 ➥］

诸比丘！这就称为‘完全洞察一切取着的教法’。”

Aṭṭhamaṃ.

遍知一切取着经 ～无明品‧第八经终

～《六处相应‧无明品‧Sabbupādānapariññāsutta 遍知一切取着经》(SN 35.60)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.6 Avijjāvagga 无明品 (SN 35.53-62)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.6.9 Paṭhamasabbupādānapariyādānasutta 灭尽一切取着之一 (SN 35.61)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Paṭhamasabbupādānapariyādānasuttaṃ

61. “Sabbupādānapariyādānāya vo, bhikkhave, dhammaṃ desessāmi. Taṃ suṇātha. Katamo ca, bhikkhave, sabbupādānapariyādānāya dhammo? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati, vedanāyapi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimokkhā ‘pariyādinnaṃ [sabbatthapi evameva dissati dantaja-nakāreneva] me upādānan’ti pajānāti…pe… jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṃ…pe… manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati manosamphassepi nibbindati, vedanāyapi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimokkhā ‘pariyādinnaṃ me upādānan’ti pajānāti. Ayaṃ kho, bhikkhave, sabbupādānapariyādānāya dhammo”ti. Navamaṃ.

☸---------------------------------------------------------------------

［六一］ 第九 灭尽一切取着之一

二 “诸比丘！我为你们说一切取着完全了悟的法，请仔细听。

三 诸比丘！什么是那一切取着完全了悟的法呢？

四～八 缘眼与色生起眼识，三者会合为眼触，缘眼触而有受。诸比丘！像这样了知看见，听闻过教法的圣弟子，对眼也厌离、对色也厌离、对眼识也厌离、对（眼触所生的）感受也厌离。由厌离而离欲，由离欲得解脱，由解脱而证知：‘我的取着已完全了悟。’缘耳与声生起耳识……缘鼻与香生起鼻识……缘舌与味生起舌识……缘身与触生起身识……

九 缘意与法生起意识，三者会合为意触，缘意触而有受。诸比丘！像这样了知看见，听闻过教法的圣弟子对意也厌离、对法也厌离、对意识也厌离、对意触也厌离、对（意触所生的）感受也厌离。由厌离而离欲，由离欲得解脱，由解脱而证知：‘我的取着已完全了悟。’

一〇 诸比丘！这就是一切取着完全了悟的法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.6 Avijjāvagga 无明品 (SN 35.53-62)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.6.10 Dutiyasabbupādānapariyādānasutta 灭尽一切取着之二 (SN 35.62)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Dutiyasabbupādānapariyādānasuttaṃ

62. “Sabbupādānapariyādānāya vo, bhikkhave, dhammaṃ desessāmi. Taṃ suṇātha. Katamo ca, bhikkhave, sabbupādānapariyādānāya dhammo”?

“Taṃ kiṃ maññatha, bhikkhave, cakkhu niccaṃ vā aniccaṃ vā”ti?

“Aniccaṃ, bhante”.

“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?

“Dukkhaṃ, bhante”.

“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti?

“No hetaṃ, bhante”.

“Rūpā…pe… cakkhuviññāṇaṃ niccaṃ vā aniccaṃ vā”ti?

“Aniccaṃ, bhante”…pe….

“Cakkhusamphasso nicco vā anicco vā”ti?

“Anicco, bhante”…pe….

“Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi niccaṃ vā aniccaṃ vā”ti?

“Aniccaṃ, bhante”…pe….

“Sotaṃ… ghānaṃ… jivhā… kāyo… mano… dhammā… manoviññāṇaṃ… manosamphasso… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi niccaṃ vā aniccaṃ vā”ti?

“Aniccaṃ, bhante”.

“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?

“Dukkhaṃ, bhante”.

“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti?

“No hetaṃ, bhante”.

“Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati…pe… jivhāyapi nibbindati, rasesupi nibbindati, jivhāviññāṇepi nibbindati, jivhāsamphassepi nibbindati, yampidaṃ jivhāsamphassapaccayā uppajjati…pe… manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ayaṃ kho, bhikkhave, sabbupādānapariyādānāya dhammo”ti. Dasamaṃ.

Avijjāvaggo chaṭṭho.

Tassuddānaṃ –

Avijjā saṃyojanā dve, āsavena duve vuttā;

Anusayā apare dve, pariññā dve pariyādinnaṃ;

Vaggo tena pavuccatīti.

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［六二］ 第十 灭尽一切取着之二

二 “诸比丘！我为你们说一切取着完全了悟的法，请仔细听。

三 诸比丘！什么是那一切取着完全了悟的法呢？

四 诸比丘！你们对此怎么想呢？眼是常呢？还是无常呢？

“大德！它是无常的。”

“凡是无常的东西，它是苦呢？还是乐呢？”

“大德！它是苦的。”

“凡是无常、苦、变坏法的东西，适合看作：‘这是我的，我是这个，这是我的自我’吗？”

认识耶？”

“不适合，大德！”

“色……眼识……眼触……（缘眼触所生的感受）……是常呢？还是无常呢？”

“大德，是无常的。”

五～八 耳是……声是……鼻是……香是……舌是……味是……身是……触是……

九 意是……法是……意识是……意触是……凡是缘此意触所生的感受，无论是乐、是苦、或是不苦不乐，它是常呢？还是无常呢？”

“大德，是无常的。”

“凡是无常的东西，它是苦呢？还是乐呢？”

“大德，是苦的。”

“凡是无常、苦、变坏法的东西，适合看作：‘这是我的，我是这个，这是我的自我’吗？”

认识耶？”

“不适合，大德！”

一〇 “诸比丘！像这样观察，听闻过教法的圣弟子，厌离于眼、也厌离于色、也厌离于眼识、也厌离于眼触……对于缘此眼触所生的感受，无论是乐、是苦、或是不苦不乐，也厌离于它。由厌离而离欲，由离欲得解脱，于解脱时生起‘我已解脱’的智慧。了知：‘生死已尽，梵行已立，应作已作，不再有后世轮回’。”

一一 诸比丘！这就是一切取着完全了悟的法。”

无明品第六 （终）

此摄颂曰：

无明二系缚

诸漏亦为二

他二为随眠

二悉知了悟

以此为品名

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.7 Migajālavagga 鹿网品 (SN 35.63-73)”

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【经名】 1.7.1 Paṭhamamigajālasutta 具寿鹿网之一 (SN 35.63)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Migajālavaggo

1. Paṭhamamigajālasuttaṃ

63. Sāvatthinidānaṃ. Atha kho āyasmā migajālo yena bhagavā…pe… ekamantaṃ nisinno kho āyasmā migajālo bhagavantaṃ etadavoca – “‘ekavihārī, ekavihārī’ti, bhante, vuccati. Kittāvatā nu kho, bhante, ekavihārī hoti, kittāvatā ca pana sadutiyavihārī hotī”ti?

“Santi kho, migajāla, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī [nandi (sī. syā. kaṃ. pī.)]. Nandiyā sati sārāgo hoti; sārāge sati saṃyogo hoti. Nandisaṃyojanasaṃyutto kho, migajāla, bhikkhu sadutiyavihārīti vuccati. Santi…pe… santi kho, migajāla, jivhāviññeyyā rasā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. Nandiyā sati sārāgo hoti; sārāge sati saṃyogo hoti. Nandisaṃyojanasaṃyutto kho, migajāla, bhikkhu sadutiyavihārīti vuccati. Evaṃvihārī ca, migajāla, bhikkhu kiñcāpi araññavanapatthāni pantāni senāsanāni paṭisevati appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni [manussarāhaseyyakāni (sī. syā. kaṃ. pī.)] paṭisallānasāruppāni; atha kho sadutiyavihārīti vuccati. Taṃ kissa hetu? Taṇhā hissa dutiyā, sāssa appahīnā. Tasmā sadutiyavihārī”ti vuccati.

“Santi ca kho, migajāla, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato nandī nirujjhati. Nandiyā asati sārāgo na hoti; sārāge asati saṃyogo na hoti. Nandisaṃyojanavisaṃyutto kho, migajāla, bhikkhu ekavihārīti vuccati…pe… santi ca kho, migajāla, jivhāviññeyyā rasā…pe… santi ca kho, migajāla, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato nandī nirujjhati. Nandiyā asati sārāgo na hoti; sārāge asati saṃyogo na hoti. Nandisaṃyojanavippayutto kho, migajāla, bhikkhu ekavihārīti vuccati. Evaṃvihārī ca, migajāla, bhikkhu kiñcāpi gāmante viharati ākiṇṇo bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi. Atha kho ekavihārīti vuccati. Taṃ kissa hetu? Taṇhā hissa dutiyā, sāssa pahīnā. Tasmā ekavihārīti vuccatī”ti. Paṭhamaṃ.

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第七 鹿网品

［六三］ 第一 具寿鹿网之一

一 舍卫城因缘。

二 那时，尊者弥迦奢罗来到世尊的住处：

三 坐在一旁的尊者弥迦奢罗对世尊说：“大德！常说的‘独住者、独住者’。大德！ 怎样才算是独住者？又怎样算是与伴同住者呢？”

四 “弥迦奢罗！有眼所识知的色，是可喜的、可爱的、可乐的、引人喜爱的、能引生欲念的、令人染着的。如果有比丘对此欢喜、称赞、心存执着，那么，当他对此欢喜、称赞、执着而住时，他心中就会生起喜悦（nandī）；有了喜悦，就会有贪爱（sārāgo）；有了贪爱，就会有系缚（saṃyogo）。弥迦奢罗！像这样被喜悦的系缚所束缚的比丘，就称为与伴同住者。

五～八 弥迦奢罗！耳所识知的声……鼻所识知的香……舌所识知的味……身所识知的触……

九 弥迦奢罗！有意所识知的法，是可喜的、可爱的、可乐的、引人喜爱的、能引生欲念的、令人染着的。如果有比丘对此欢喜、称赞、执着，那么，当他对此欢喜、称赞、执着而住时，他心中就会生起喜悦；有了喜悦，就会有贪爱；有了贪爱，就会有系缚。弥迦奢罗！这样的被喜悦系缚束缚的比丘，就称为与伴同住者。

一〇 弥迦奢罗！像这样住的比丘，即使他居住在森林、林地边缘、偏僻的住处，那里声音稀少、寂静无扰、远离人群、适合独处禅思，但他仍然被称为与伴同住者。

一一 什么缘故呢？因为渴爱（taṇhā）是他的第二个同伴，它还没有被舍断。所以他被称为与伴同住者。

一二～一七 弥迦奢罗！有眼所识知的色……（乃至）……有意所识知的法，是可喜的、可爱的、可乐的、引人喜爱的、能引生欲念的、令人染着的。如果比丘不对此欢喜、不称赞、不心存执着，那么，当他不欢喜、不称赞、不执着而住时，他的喜悦就会熄灭；喜悦熄灭了，贪爱就不会有；贪爱没有了，系缚就不会有。弥迦奢罗！像这样从喜悦的系缚中解脱出来的比丘，就称为独住者。

一八 弥迦奢罗！像这样住的比丘，即使他住在村镇附近，那里有比丘、比丘尼、优婆塞、优婆夷、国王、王的大臣、外道、外道弟子们围绕，但他也被称为独住者。

一九 什么缘故呢？因为渴爱这个他的第二个同伴，已经被他舍断了。所以他被称为独住者。”

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☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.7 Migajālavagga 鹿网品 (SN 35.63-73)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.7.2 Dutiyamigajālasutta 具寿鹿网之二 (SN 35.64)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyamigajālasuttaṃ

64. Atha kho āyasmā migajālo yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho āyasmā migajālo bhagavantaṃ etadavoca – “sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.

“Santi kho, migajāla, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. Nandisamudayā dukkhasamudayo, migajālāti vadāmi…pe… santi ca kho, migajāla, jivhāviññeyyā rasā…pe… santi ca kho, migajāla, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. Nandisamudayā dukkhasamudayo, migajālāti vadāmi.

“Santi ca kho, migajāla, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato nandī nirujjhati. Nandinirodhā dukkhanirodho, migajālāti vadāmi…pe… santi ca kho, migajāla, jivhāviññeyyā rasā iṭṭhā kantā…pe… santi ca kho, migajāla, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato nandī nirujjhati. Nandinirodhā dukkhanirodho, migajālāti vadāmī”ti.

Atha kho āyasmā migajālo bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho āyasmā migajālo eko vūpakaṭṭho appamatto ātāpī pahitatto viharato nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsi. Aññataro ca panāyasmā migajālo arahataṃ ahosīti. Dutiyaṃ.

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［六四］ 第二 具寿鹿网之二

二 那时，尊者弥迦奢罗，来到世尊的住处……

三 坐在一旁的尊者弥迦奢罗对世尊说：“大德！请世尊为我简略地说说教法，我听了这法后，愿能独自远离，保持不放逸、热忱、精进而住。”

四～八 “弥迦奢罗！有眼所识知的色，是可喜的、可爱的、可乐的、引人喜爱的、能引生欲念的、令人染着的。如果有比丘对此欢喜、称赞、心存执着，那么，当他对此欢喜、称赞、执着而住时，他心中就会生起喜悦。弥迦奢罗！我说：由喜悦的生起，就有苦的生起（dukkhasamudayo）。弥迦奢罗！有耳所识知的声……鼻所识知的香……舌所识知的味……身所识知的触……

九 弥迦奢罗！有意所识知的法，是可喜的、可爱的、可乐的、引人喜爱的、能引生欲念的、令人染着的。如果有比丘对此欢喜、称赞、心存执着，那么，当他对此欢喜、称赞、执着而住时，他心中就会生起喜悦。弥迦奢罗！我说：由喜悦的生起，就有苦的生起。

一〇～一四 弥迦奢罗！有眼所识知的色，是可喜的、可爱的、可乐的、引人喜爱的、能引生欲念的、令人染着的。如果有比丘不对此欢喜、不称赞、不心存执着，那么，当他不欢喜、不称赞、不执着而住时，他的喜悦就会熄灭。弥迦奢罗！我说：由喜悦的熄灭，就有苦的熄灭（dukkhanirodho）。弥迦奢罗！有耳所识知的声……鼻所识知的香……舌所识知的味……身所识知的触……

一五 弥迦奢罗！有意所识知的法，是可喜的、可爱的、可乐的、引人喜爱的、能引生欲念的、令人染着的。如果有比丘不对此欢喜、不称赞、不心存执着，那么，当他不欢喜、不称赞、不执着而住时，他的喜悦就会熄灭。弥迦奢罗！我说：由喜悦的熄灭，就有苦的熄灭。”

一六 那时，尊者弥迦奢罗！对世尊所说的话感到欢喜、随喜，从座位上起来，礼拜世尊，右绕后离去。

一七 于是，尊者弥迦奢罗独自远离，保持不放逸、热忱、精进而住，不久之后——善家子弟正是为了这个目的，从家庭出家，过上非家庭生活，即那无上的梵行终极——就在现世自己证知、实现、达到而住。他了知：‘生死已尽，梵行已立，应作已办，不再有后世轮回！’

一八 尊者弥迦奢罗于是成为了阿罗汉中的一员。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.7 Migajālavagga 鹿网品 (SN 35.63-73)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.7.3 Paṭhamasamiddhimārapañhāsutta 三弥提问魔罗之一 (SN 35.65)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Paṭhamasamiddhimārapañhāsuttaṃ

65. Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho āyasmā samiddhi yena bhagavā…pe… bhagavantaṃ etadavoca – “‘māro, māro’ti, bhante, vuccati. Kittāvatā nu kho, bhante, māro vā assa mārapaññatti vā”ti?

“Yattha kho, samiddhi, atthi cakkhu, atthi rūpā, atthi cakkhuviññāṇaṃ, atthi cakkhuviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā. Atthi sotaṃ, atthi saddā, atthi sotaviññāṇaṃ, atthi sotaviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā. Atthi ghānaṃ, atthi gandhā, atthi ghānaviññāṇaṃ, atthi ghānaviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā. Atthi jivhā, atthi rasā, atthi jivhāviññāṇaṃ, atthi jivhāviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā. Atthi kāyo, atthi phoṭṭhabbā, atthi kāyaviññāṇaṃ, atthi kāyaviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā. Atthi mano, atthi dhammā, atthi manoviññāṇaṃ, atthi manoviññāṇaviññātabbā dhammā, atthi tattha māro vā mārapaññatti vā.

“Yattha ca kho, samiddhi, natthi cakkhu, natthi rūpā, natthi cakkhuviññāṇaṃ, natthi cakkhuviññāṇaviññātabbā dhammā, natthi tattha māro vā mārapaññatti vā. Natthi sotaṃ…pe… natthi ghānaṃ…pe… natthi jivhā, natthi rasā, natthi jivhāviññāṇaṃ, natthi jivhāviññāṇaviññātabbā dhammā, natthi tattha māro vā mārapaññatti vā. Natthi kāyo…pe…. Natthi mano, natthi dhammā, natthi manoviññāṇaṃ, natthi manoviññāṇaviññātabbā dhammā, natthi tattha māro vā mārapaññatti vā”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

［六五］ 第三 三弥提问魔罗之一

一 那时，世尊住在王舍城竹林迦兰陀园。

二～三 那时，尊者三弥提来到世尊之处……对世尊说：“大德！魔罗、所说的魔罗，

怎样算是魔罗、或魔罗的名义呢？”

四～八 “三弥提！凡是有眼、有色、有眼识，有由眼识所识知的法，在那里就有魔罗、或魔罗的名义。有耳……有鼻……有舌……有身……

九 有意、有法、有意识，有由意识所识知的法，在那里就有魔罗、或魔罗的名义。

一〇～一四 三弥提！凡是没有眼、没有色、没有眼识，没有由眼识所识知的法，在那里就没有魔罗、或魔罗的名义。没有耳……没有鼻……没有舌……没有身……

一五 没有意、没有法、没有意识，没有由意识所识知的法，在那里就没有魔罗、或没有魔罗的名义。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.7 Migajālavagga 鹿网品 (SN 35.63-73)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.7.4 Samiddhisattapañhāsutta 三弥提问有情之二 (SN 35.66)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Samiddhisattapañhāsuttaṃ

66. “‘Satto, satto’ti, bhante, vuccati. Kittāvatā nu kho, bhante, satto vā assa sattapaññatti vā”ti…pe…. Catutthaṃ.

☸---------------------------------------------------------------------

［六六］ 第四 三弥提问有情之二

三～一五 “大德！有情、所说的有情。大德！怎样算是有情、或有情的名义呢？”

……（答复同前经，将“魔罗”替换为“有情”）

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.7 Migajālavagga 鹿网品 (SN 35.63-73)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.7.5 Samiddhidukkhapañhāsutta 三弥提问苦蕴之三 (SN 35.67)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Samiddhidukkhapañhāsuttaṃ

67. “‘Dukkhaṃ, dukkhan’ti, bhante, vuccati. Kittāvatā nu kho, bhante, dukkhaṃ vā assa dukkhapaññatti vā”ti…pe…. Pañcamaṃ.

☸---------------------------------------------------------------------

［六七］ 第五 三弥提问苦蕴之三

三～一五 “大德！苦、所说的苦。大德！怎样算是苦、或苦的名义呢？”

……（答复同前经，将“魔罗”替换为“苦”）

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.7 Migajālavagga 鹿网品 (SN 35.63-73)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.7.6 Samiddhilokapañhāsutta 三弥提问世间之四 (SN 35.68)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Samiddhilokapañhāsuttaṃ

68. “‘Loko, loko’ti, bhante, vuccati. Kittāvatā nu kho, bhante, loko vā assa lokapaññatti vā”ti? Yattha kho, samiddhi, atthi cakkhu, atthi rūpā, atthi cakkhuviññāṇaṃ, atthi cakkhuviññāṇaviññātabbā dhammā, atthi tattha loko vā lokapaññatti vāti…pe… atthi jivhā…pe… atthi mano, atthi dhammā, atthi manoviññāṇaṃ, atthi manoviññāṇaviññātabbā dhammā, atthi tattha loko vā lokapaññatti vā.

“Yattha ca kho, samiddhi, natthi cakkhu, natthi rūpā, natthi cakkhuviññāṇaṃ, natthi cakkhuviññāṇaviññātabbā dhammā, natthi tattha loko vā lokapaññatti vā…pe… natthi jivhā…pe… natthi mano, natthi dhammā, natthi manoviññāṇaṃ, natthi manoviññāṇaviññātabbā dhammā, natthi tattha loko vā lokapaññatti vā”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［六八］ 第六 三弥提问世间之四

三 “大德！世间、所说的世间，怎样算是世间、或世间的名义呢？”

四～九 “三弥提！凡是有眼、有色、有眼识，有由眼识所识知的法，在那里就有世间、或世间的名义。有耳……有鼻……有舌……有身……有意、有法、有意识，有由意识所识知的法，在那里就有世间、或世间的名义。

一〇～一五 三弥提！凡是没有眼、没有色、没有眼识，没有由眼识所识知的法，在那里就没有世间、或世间的名义。没有耳……没有鼻……没有舌……没有身……没有意、没有法、没有意识，没有由意识所识知的法，在那里就没有世间、或没有世间的名义。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.7 Migajālavagga 鹿网品 (SN 35.63-73)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.7.7 Upasenaāsīvisasutta 毒蛇落于优波先那之身 (SN 35.69)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Upasenaāsīvisasuttaṃ

69. Ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca upaseno rājagahe viharanti sītavane sappasoṇḍikapabbhāre. Tena kho pana samayena āyasmato upasenassa kāye āsīviso patito hoti. Atha kho āyasmā upaseno bhikkhū āmantesi – “etha me, āvuso, imaṃ kāyaṃ mañcakaṃ āropetvā bahiddhā nīharatha. Purāyaṃ kāyo idheva vikirati; seyyathāpi bhusamuṭṭhī”ti.

Evaṃ vutte, āyasmā sāriputto āyasmantaṃ upasenaṃ etadavoca – “na kho pana mayaṃ passāma āyasmato upasenassa kāyassa vā aññathattaṃ indriyānaṃ vā vipariṇāmaṃ. Atha ca panāyasmā upaseno evamāha – ‘etha me, āvuso, imaṃ kāyaṃ mañcakaṃ āropetvā bahiddhā nīharatha. Purāyaṃ kāyo idheva vikirati; seyyathāpi bhusamuṭṭhī’”ti. “Yassa nūna, āvuso sāriputta, evamassa – ‘ahaṃ cakkhūti vā mama cakkhūti vā…pe… ahaṃ jivhāti vā mama jivhāti vā… ahaṃ manoti vā mama manoti vā’. Tassa, āvuso sāriputta, siyā kāyassa vā aññathattaṃ indriyānaṃ vā vipariṇāmo. Mayhañca kho, āvuso sāriputta, na evaṃ hoti – ‘ahaṃ cakkhūti vā mama cakkhūti vā…pe… ahaṃ jivhāti vā mama jivhāti vā…pe… ahaṃ manoti vā mama manoti vā’. Tassa mayhañca kho, āvuso sāriputta, kiṃ kāyassa vā aññathattaṃ bhavissati, indriyānaṃ vā vipariṇāmo”ti!

“Tathā hi panāyasmato upasenassa dīgharattaṃ ahaṅkāramamaṅkāramānānusayo susamūhato. Tasmā āyasmato upasenassa na evaṃ hoti – ‘ahaṃ cakkhūti vā mama cakkhūti vā…pe… ahaṃ jivhāti vā mama jivhāti vā…pe… ahaṃ manoti vā mama manoti vā’”ti. Atha kho te bhikkhū āyasmato upasenassa kāyaṃ mañcakaṃ āropetvā bahiddhā nīhariṃsu. Atha kho āyasmato upasenassa kāyo tattheva vikiri; seyyathāpi bhusamuṭṭhīti. Sattamaṃ.

☸---------------------------------------------------------------------

［六九］ 第七 毒蛇落于优波先那之身

一 那时，尊者舍利弗与尊者优波先那，住在王舍城蛇头岩洞的寒林中。

二 那时，有条毒蛇掉落在尊者优波先那的身上。

三 那时，尊者优波先那，告诉各位比丘说：“来，朋友们（āvuso），请把我的这个身体抬到床榻上运出室外，趁这个身体还在这里像一把糠一样散坏之前。”

四 听他这么说后，尊者舍利弗对尊者优波先那说：“可是我们并没有看到尊者优波先那的身体有什么异样，或者根门有什么变化呀。”

五 那时，尊者优波先那还是这样说：“来，朋友们，请把我的这个身体抬到床榻上运出室外，趁这个身体还在这里像一把糠一样散坏之前。”

六 “友舍利弗！如果有人会这样想：‘我是眼’，或‘眼是我的’……（乃至）……‘我是意’，或‘意是我的’，友舍利弗！那样的人，他的身体才可能会有异样，或者根门才可能会有变化。然而，友舍利弗！我并不会这样想：‘我是眼’，或‘眼是我的’……（乃至）……‘我是意’，或‘意是我的’。友舍利弗！我的身体又怎么会有异样，或者根门又怎么会有变化呢？”

七 （尊者舍利弗说：）“确实如此，因为尊者优波先那长久以来，我慢、我所慢、以及慢随眠都已被彻底根除。所以尊者优波先那不会这样想：‘我是眼’，或‘眼是我的’……（乃至）……‘我是意’，或‘意是我的’。”

八～九 那时，那些比丘将尊者优波先那的身体抬到床榻上运出室外。尊者优波先那的身体就在那里散坏了，就像一把糠一样。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.6.1 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.7 Migajālavagga 鹿网品 (SN 35.63-73)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.7.8 Upavāṇasandiṭṭhikasutta 优波摩那问现法经 (SN 35.70)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Upavāṇasandiṭṭhikasuttaṃ

优波摩那问现法经

70. Atha kho āyasmā upavāṇo yena bhagavā tenupasaṅkami…pe…

一时，尊者优波摩那，去到世尊的住处。

到了后，与世尊互相问候，说了些令人欢喜、值得铭记的话。

互相问候完毕，坐在一旁。

ekamantaṃ nisinno kho āyasmā upavāṇo bhagavantaṃ etadavoca –

坐在一旁的尊者优波摩那，对世尊说：

“‘sandiṭṭhiko dhammo, sandiṭṭhiko dhammo’ti, bhante, vuccati.

“大德！常说的‘现见法！现见法！’。

Kittāvatā nu kho, bhante, sandiṭṭhiko dhammo hoti, akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī”ti?

大德！怎样的情况下，这现见法被称为‘超越时间的、请来看的、导向涅槃的、智者各自证知的’呢？”

“Idha pana, upavāṇa, bhikkhu cakkhunā rūpaṃ disvā rūpappaṭisaṃvedī ca hoti rūparāgappaṭisaṃvedī ca.

【一、觉知贪染】➊ “优波摩那！在此，有比丘用眼看到色后，既感知到色，也感知到对色的贪欲；

Santañca ajjhattaṃ rūpesu rāgaṃ ‘atthi me ajjhattaṃ rūpesu rāgo’ti pajānāti.

并且了知自己内心存在对色的贪欲：‘我的内心有对色的贪欲。’

Yaṃ taṃ, upavāṇa, bhikkhu cakkhunā rūpaṃ disvā rūpappaṭisaṃvedī ca hoti rūparāgappaṭisaṃvedī ca.

优波摩那！任何比丘用眼看到色后，既感知到色，也感知到对色的贪欲，

Santañca ajjhattaṃ rūpesu rāgaṃ ‘atthi me ajjhattaṃ rūpesu rāgo’ti pajānāti.

并且了知自己内心存在对色的贪欲：‘我的内心有对色的贪欲。’

Evampi kho, upavāṇa, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī”ti…pe….

优波摩那！就是这样，这现见法被称为‘超越时间的、请来看的、导向涅槃的、智者各自证知的’。

➋ 优波摩那！再者，有比丘用耳听到声后，既感知到声，也感知到对声的贪欲；并且了知自己内心存在对声的贪欲：‘我的内心有对声的贪欲。’

优波摩那！任何比丘用耳听到声后，既感知到声，也感知到对声的贪欲，并且了知自己内心存在对声的贪欲：‘我的内心有对声的贪欲。’

优波摩那！就是这样，这现见法被称为‘超越时间的、请来看的、导向涅槃的、智者各自证知的’。

➌ 优波摩那！再者，有比丘用鼻嗅到香后，既感知到香，也感知到对香的贪欲；并且了知自己内心存在对香的贪欲：‘我的内心有对香的贪欲。’

优波摩那！任何比丘用鼻嗅到香后，既感知到香，也感知到对香的贪欲，并且了知自己内心存在对香的贪欲：‘我的内心有对香的贪欲。’

优波摩那！就是这样，这现见法被称为‘超越时间的、请来看的、导向涅槃的、智者各自证知的’。

“Puna caparaṃ, upavāṇa, bhikkhu jivhāya rasaṃ sāyitvā rasappaṭisaṃvedī ca hoti rasarāgappaṭisaṃvedī ca.

➍ 优波摩那！再者，有比丘用舌尝到味后，既感知到味，也感知到对味的贪欲；

Santañca ajjhattaṃ rasesu rāgaṃ ‘atthi me ajjhattaṃ rasesu rāgo’ti pajānāti.

并且了知自己内心存在对味的贪欲：‘我的内心有对味的贪欲。’

Yaṃ taṃ, upavāṇa, bhikkhu jivhāya rasaṃ sāyitvā rasappaṭisaṃvedī ca hoti rasarāgappaṭisaṃvedī ca.

优波摩那！任何比丘用舌尝到味后，既感知到味，也感知到对味的贪欲，

Santañca ajjhattaṃ rasesu rāgaṃ ‘atthi me ajjhattaṃ rasesu rāgo’ti pajānāti.

并且了知自己内心存在对味的贪欲：‘我的内心有对味的贪欲。’

Evampi kho, upavāṇa, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī”ti…pe….

优波摩那！就是这样，这现见法被称为‘超越时间的、请来看的、导向涅槃的、智者各自证知的’。

➎ 优波摩那！再者，有比丘用身接触到触后，既感知到触，也感知到对触的贪欲；并且了知自己内心存在对触的贪欲：‘我的内心有对触的贪欲。’

优波摩那！任何比丘用身接触到触后，既感知到触，也感知到对触的贪欲，并且了知自己内心存在对触的贪欲：‘我的内心有对触的贪欲。’

优波摩那！就是这样，这现见法被称为‘超越时间的、请来看的、导向涅槃的、智者各自证知的’。

“Puna caparaṃ, upavāṇa, bhikkhu manasā dhammaṃ viññāya dhammappaṭisaṃvedī ca hoti dhammarāgappaṭisaṃvedī ca.

➏ 优波摩那！再者，有比丘用意认识到法后，既感知到法，也感知到对法的贪欲；

Santañca ajjhattaṃ dhammesu rāgaṃ ‘atthi me ajjhattaṃ dhammesu rāgo’ti pajānāti.

并且了知自己内心存在对法的贪欲：‘我的内心有对法的贪欲。’

Yaṃ taṃ, upavāṇa, bhikkhu manasā dhammaṃ viññāya dhammappaṭisaṃvedī ca hoti dhammarāgappaṭisaṃvedī ca.

优波摩那！任何比丘用意认识到法后，既感知到法，也感知到对法的贪欲，

Santañca ajjhattaṃ dhammesu rāgaṃ ‘atthi me ajjhattaṃ dhammesu rāgo’ti pajānāti.

并且了知自己内心存在对法的贪欲：‘我的内心有对法的贪欲。’

Evampi kho, upavāṇa, sandiṭṭhiko dhammo hoti…pe… paccattaṃ veditabbo viññūhī”ti…pe….

优波摩那！就是这样，这现见法被称为‘超越时间的、请来看的、导向涅槃的、智者各自证知的’。”

“Idha pana, upavāṇa, bhikkhu cakkhunā rūpaṃ disvā rūpappaṭisaṃvedī ca hoti, no ca rūparāgappaṭisaṃvedī.

【二、觉知无染】➊ “优波摩那！在此，有比丘用眼看到色后，感知到色，但不感知对色的贪欲；

Asantañca ajjhattaṃ rūpesu rāgaṃ ‘natthi me ajjhattaṃ rūpesu rāgo’ti pajānāti.

并且了知自己内心不存在对色的贪欲：‘我的内心没有对色的贪欲。’

Yaṃ taṃ, upavāṇa, bhikkhu cakkhunā rūpaṃ disvā rūpappaṭisaṃvedīhi kho hoti, no ca rūparāgappaṭisaṃvedī.

优波摩那！任何比丘用眼看到色后，感知到色，但不感知对色的贪欲，

Asantañca ajjhattaṃ rūpesu rāgaṃ ‘natthi me ajjhattaṃ rūpesu rāgo’ti pajānāti.

并且了知自己内心不存在对色的贪欲：‘我的内心没有对色的贪欲。’

Evampi kho, upavāṇa, sandiṭṭhiko dhammo hoti, akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī”ti…pe….

优波摩那！就是这样，这现见法被称为‘超越时间的、请来看的、导向涅槃的、智者各自证知的’。

➋ 优波摩那！再者，有比丘用耳听到声后，感知到声，但不感知对声的贪欲；并且了知自己内心不存在对声的贪欲：‘我的内心没有对声的贪欲。’

优波摩那！任何比丘用耳听到声后，感知到声，但不感知对声的贪欲，并且了知自己内心不存在对声的贪欲：‘我的内心没有对声的贪欲。’

优波摩那！就是这样，这现见法被称为‘超越时间的、请来看的、导向涅槃的、智者各自证知的’。

➌ 优波摩那！再者，有比丘用鼻嗅到香后，感知到香，但不感知对香的贪欲；并且了知自己内心不存在对香的贪欲：‘我的内心没有对香的贪欲。’

优波摩那！任何比丘用鼻嗅到香后，感知到香，但不感知对香的贪欲，并且了知自己内心不存在对香的贪欲：‘我的内心没有对香的贪欲。’

优波摩那！就是这样，这现见法被称为‘超越时间的、请来看的、导向涅槃的、智者各自证知的’。

“Puna caparaṃ, upavāṇa, bhikkhu jivhāya rasaṃ sāyitvā rasappaṭisaṃvedīhi kho hoti, no ca rasarāgappaṭisaṃvedī.

➍ 优波摩那！再者，有比丘用舌尝到味后，感知到味，但不感知对味的贪欲；

Asantañca ajjhattaṃ rasesu rāgaṃ ‘natthi me ajjhattaṃ rasesu rāgo’ti pajānāti…pe….

并且了知自己内心不存在对味的贪欲：‘我的内心没有对味的贪欲。’

优波摩那！任何比丘用舌尝到味后，感知到味，但不感知对味的贪欲，并且了知自己内心不存在对味的贪欲：‘我的内心没有对味的贪欲。’

优波摩那！就是这样，这现见法被称为‘超越时间的、请来看的、导向涅槃的、智者各自证知的’。

➎ 优波摩那！再者，有比丘用身接触到触后，感知到触，但不感知对触的贪欲；并且了知自己内心不存在对触的贪欲：‘我的内心没有对触的贪欲。’

优波摩那！任何比丘用身接触到触后，感知到触，但不感知对触的贪欲，并且了知自己内心不存在对触的贪欲：‘我的内心没有对触的贪欲。’

优波摩那！就是这样，这现见法被称为‘超越时间的、请来看的、导向涅槃的、智者各自证知的’。

“Puna caparaṃ, upavāṇa, bhikkhu manasā dhammaṃ viññāya dhammappaṭisaṃvedīhi kho hoti, no ca dhammarāgappaṭisaṃvedī.

➏ 优波摩那！再者，有比丘用意认识到法后，感知到法，但不感知对法的贪欲；

Asantañca ajjhattaṃ dhammesu rāgaṃ ‘natthi me ajjhattaṃ dhammesu rāgo’ti pajānāti.

并且了知自己内心不存在对法的贪欲：‘我的内心没有对法的贪欲。’

Yaṃ taṃ, upavāṇa, bhikkhu manasā dhammaṃ viññāya dhammappaṭisaṃvedīhi kho hoti, no ca dhammarāgappaṭisaṃvedī.

优波摩那！任何比丘用意认识到法后，感知到法，但不感知对法的贪欲，

Asantañca ajjhattaṃ dhammesu rāgaṃ ‘natthi me ajjhattaṃ dhammesu rāgo’ti pajānāti.

并且了知自己内心不存在对法的贪欲：‘我的内心没有对法的贪欲。’

Evampi kho, upavāṇa, sandiṭṭhiko dhammo hoti, akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī”ti.

优波摩那！就是这样，这现见法被称为‘超越时间的、请来看的、导向涅槃的、智者各自证知的’。”

Aṭṭhamaṃ.

优波摩那问现法经 ～鹿网品‧第八经终

～《六处相应‧鹿网品‧Upavāṇasandiṭṭhikasutta 优波摩那问现法经》(SN 35.70)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.7 Migajālavagga 鹿网品 (SN 35.63-73)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.7.9 Paṭhamachaphassāyatanasutta 如实知见六触处之一 (SN 35.71)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Paṭhamachaphassāyatanasuttaṃ

71. “Yo hi koci, bhikkhave, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Avusitaṃ tena brahmacariyaṃ, ārakā so imasmā dhammavinayā”ti.

Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca – “etthāhaṃ, bhante, anassasaṃ [anassasiṃ (sī.), anassāsaṃ (syā. kaṃ.), anassāsiṃ (pī.)]. Ahañhi, bhante, channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāmī”ti.

“Taṃ kiṃ maññasi, bhikkhu, cakkhuṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassasī”ti?

“No hetaṃ, bhante”.

“Sādhu, bhikkhu, ettha ca te, bhikkhu, cakkhu ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ bhavissati. Esevanto dukkhassa…pe… jivhaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassasī”ti?

“No hetaṃ, bhante”.

“Sādhu, bhikkhu, ettha ca te, bhikkhu, jivhā ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ bhavissati. Esevanto dukkhassa…pe… manaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassasī”ti?

“No hetaṃ, bhante”.

“Sādhu, bhikkhu, ettha ca te, bhikkhu, mano ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ bhavissati. Esevanto dukkhassā”ti. Navamaṃ.

☸---------------------------------------------------------------------

［七一］ 第九 如实知见六触处之一

二 “诸比丘！任何比丘如果不能如实了知六触处的集起、灭没、乐味、过患、出离，那他就还没有完成他的梵行，距离这个法和律还很遥远。”

三 听世尊这样说后，有一位比丘对世尊说：“大德！我对此感到不安。大德！因为我不能如实了知六触处的集起、灭没、乐味、过患、出离。”

四～九 “比丘！你对此怎么想呢？你是否把眼看作：‘这是我的，我是这个，这是我的自我’呢？”

“不这样看，大德！”

“很好，比丘！既然如此，比丘！你以正智慧如此善见了‘眼不是我的，我不是眼，眼不是我的自我’，这就是苦的终结。...（乃至）...你是否把意看作：‘这是我的，我是这个，这是我的自我’呢？”

“不这样看，大德！”

“很好！比丘！既然如此，你以正智慧如此善见了‘意不是我的，我不是意，意不是我的自我’，这就是苦的终结。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.7 Migajālavagga 鹿网品 (SN 35.63-73)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.7.10 Dutiyachaphassāyatanasutta 如实知见六触处之二 (SN 35.72)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Dutiyachaphassāyatanasuttaṃ

72. “Yo hi koci, bhikkhave, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Avusitaṃ tena brahmacariyaṃ, ārakā so imasmā dhammavinayā”ti.

Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca – “etthāhaṃ, bhante, anassasaṃ panassasaṃ. Ahañhi, bhante, channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāmī”ti.

“Taṃ kiṃ maññasi, bhikkhu, cakkhuṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassasī”ti?

“Evaṃ, bhante”.

“Sādhu, bhikkhu, ettha ca te, bhikkhu, cakkhu ‘netaṃ mama, nesohamasmi na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ bhavissati. Evaṃ te etaṃ paṭhamaṃ phassāyatanaṃ pahīnaṃ bhavissati āyatiṃ apunabbhavāya…pe….

“Jivhaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassasī”ti?

“Evaṃ, bhante”.

“Sādhu, bhikkhu, ettha ca te, bhikkhu, jivhā ‘netaṃ mama, nesohamasmi na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ bhavissati. Evaṃ te etaṃ catutthaṃ phassāyatanaṃ pahīnaṃ bhavissati āyatiṃ apunabbhavāya…pe….

“Manaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassasī”ti?

“Evaṃ, bhante”.

“Sādhu, bhikkhu, ettha ca te, bhikkhu, mano ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ bhavissati. Evaṃ te etaṃ chaṭṭhaṃ phassāyatanaṃ pahīnaṃ bhavissati āyatiṃ apunabbhavāyā”ti. Dasamaṃ.

☸---------------------------------------------------------------------

［七二］ 第十 如实知见六触处之二

二 “诸比丘！任何比丘如果不能如实了知六触处的集起、灭没、乐味、过患、出离，那他就还没有完成他的梵行，距离这个法和律还很遥远。”

三 听世尊这样说后，有一位比丘对世尊说：“大德！我对此感到不安。大德！因为我不能如实了知六触处的集起、灭没、乐味、过患、出离。”

四～九 “比丘！你对此怎么想呢？你是否把眼看作：‘这不是我的，我不是这个，这不是我的自我’呢？”“是的，大德！”“很好！比丘！既然如此，比丘！你以正智慧如此善见了‘眼不是我的，我不是眼，眼不是我的自我’，这样，你的这第一个触处就能被舍断，未来不再生起。...（乃至）...你是否把意看作：‘这不是我的，我不是这个，这不是我的自我’呢？”

“是的，大德！”

“很好！比丘！既然如此，比丘，你以正智慧如此善见了‘意不是我的，我不是意，意不是我的自我’，这样你的这第六个触处就能被舍断，未来不再生起。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.7 Migajālavagga 鹿网品 (SN 35.63-73)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.7.11 Tatiyachaphassāyatanasutta 如实知见六触处之三 (SN 35.73)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Tatiyachaphassāyatanasuttaṃ

73. “Yo hi koci, bhikkhave, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Avusitaṃ tena brahmacariyaṃ, ārakā so imasmā dhammavinayā”ti.

Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca – “etthāhaṃ, bhante, anassasaṃ panassasaṃ. Ahañhi, bhante, channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāmī”ti.

“Taṃ kiṃ maññasi, bhikkhu, cakkhu niccaṃ vā aniccaṃ vā”ti?

“Aniccaṃ, bhante”.

“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?

“Dukkhaṃ, bhante”.

“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti?

“No hetaṃ, bhante”.

“Sotaṃ… ghānaṃ… jivhā… kāyo… mano nicco vā anicco vā”ti?

“Anicco, bhante”.

“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?

“Dukkhaṃ, bhante”.

“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti?

“No hetaṃ, bhante”.

“Evaṃ passaṃ, bhikkhu, sutavā ariyasāvako cakkhusmimpi nibbindati, sotasmimpi nibbindati, ghānasmimpi nibbindati, jivhāyapi nibbindati, kāyasmimpi nibbindati, manasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti. Ekādasamaṃ.

Migajālavaggo sattamo.

Tassuddānaṃ –

Migajālena dve vuttā, cattāro ca samiddhinā;

Upaseno upavāṇo, chaphassāyatanikā tayoti.

☸---------------------------------------------------------------------

［七三］ 第十一 如实知见六触处之三

二 “诸比丘！任何比丘如果不如实了知六种触处的生起、息灭、乐味、过患、出离，

他就还没有完成他的梵行，距离这个法和律还很遥远啊！”

三 这样说的时候，有一位比丘对世尊这样说：“尊者！在这里，我心神不安，惶恐不安。尊者！因为我不如实了知

六种触处的生起、息灭、乐味、过患、出离。”

四 “比丘！对此你怎么想？‘眼睛是恒常的还是无常的？’”

“尊者！是无常的。”

“那无常的是苦还是乐呢？”

“尊者！是苦。”

“那无常的、苦的、变坏的法，适合这样去看待它——‘这是我的，这是我，这是我的自我’吗？”

“不适合，尊者！不是这样的。”

五～九 “耳朵是……鼻子是……舌头是……身体是……意是恒常的还是无常的？”

“尊者，是无常的。”

“那无常的是苦还是乐呢？”

“尊者！是苦。”

“那无常的、苦的、变坏的法，适合这样去看待它——‘这是我的，这是我，这是我的自我’吗？”

“不适合，尊者！不是这样的。”

一〇 “比丘！这样观察后，多闻的圣弟子会对眼睛感到厌离……会对意感到厌离，因为厌离而离欲，因为

离欲而得解脱，在解脱中生起‘已解脱’的智慧。了知：‘生命已尽，梵行已立，应做已做，不再有后有（不再如此轮回）。’”

鹿网品第七 （终）

此摄颂：

说鹿网二经

对三弥离提

所说有四经

优婆先那者

及优波婆那

六触处有三

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.8 Gilānavagga 病品 (SN 35.74-83)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.8.1 Paṭhamagilānasutta 为病比丘说法之一 (SN 35.74)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Gilānavaggo

1. Paṭhamagilānasuttaṃ

74. Sāvatthinidānaṃ. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “amukasmiṃ, bhante, vihāre aññataro bhikkhu navo appaññāto ābādhiko dukkhito bāḷhagilāno. Sādhu, bhante, bhagavā yena so bhikkhu tenupasaṅkamatu anukampaṃ upādāyā”ti.

Atha kho bhagavā navavādañca sutvā gilānavādañca, “appaññāto bhikkhū”ti iti viditvā yena so bhikkhu tenupasaṅkami. Addasā kho so bhikkhu bhagavantaṃ dūratova āgacchantaṃ. Disvāna mañcake samadhosi [samañcosi (sī.), samatesi (syā. kaṃ.), samañcopi (pī.)]. Atha kho bhagavā taṃ bhikkhuṃ etadavoca – “alaṃ, bhikkhu, mā tvaṃ mañcake samadhosi. Santimāni āsanāni paññattāni, tatthāhaṃ nisīdissāmī”ti. Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā taṃ bhikkhuṃ etadavoca – “kacci te, bhikkhu, khamanīyaṃ, kacci yāpanīyaṃ, kacci dukkhā vedanā paṭikkamanti no abhikkamanti, paṭikkamosānaṃ paññāyati no abhikkamo”ti?

“Na me, bhante, khamanīyaṃ, na yāpanīyaṃ, bāḷhā me dukkhā vedanā abhikkamanti no paṭikkamanti, abhikkamosānaṃ paññāyati no paṭikkamo”ti.

“Kacci te, bhikkhu, na kiñci kukkuccaṃ, na koci vippaṭisāro”ti?

“Taggha me, bhante, anappakaṃ kukkuccaṃ, anappako vippaṭisāro”ti.

“Kacci pana taṃ [tvaṃ (sī.), te (syā. kaṃ. ka.)], bhikkhu, attā sīlato upavadatī”ti?

“Na kho maṃ, bhante, attā sīlato upavadatī”ti [no hetaṃ bhante (pī. ka.)].

“No ce kira te, bhikkhu, attā sīlato upavadati, atha kiñca [atha kismiñca (sī.), atha bhikkhu kismiñca (syā. kaṃ. pī. ka.)] te kukkuccaṃ ko ca vippaṭisāro”ti?

“Na khvāhaṃ, bhante, sīlavisuddhatthaṃ bhagavatā dhammaṃ desitaṃ ājānāmī”ti.

“No ce kira tvaṃ, bhikkhu, sīlavisuddhatthaṃ mayā dhammaṃ desitaṃ ājānāsi, atha kimatthaṃ carahi tvaṃ, bhikkhu, mayā dhammaṃ desitaṃ ājānāsī”ti?

“Rāgavirāgatthaṃ khvāhaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmī”ti.

“Sādhu sādhu, bhikkhu! Sādhu kho tvaṃ, bhikkhu, rāgavirāgatthaṃ mayā dhammaṃ desitaṃ ājānāsi. Rāgavirāgattho hi, bhikkhu, mayā dhammo desito. Taṃ kiṃ maññasi bhikkhu, cakkhu niccaṃ vā aniccaṃ vā”ti?

“Aniccaṃ, bhante”.

“Yaṃ…pe… sotaṃ… ghānaṃ… jivhā… kāyo… mano nicco vā anicco vā”ti?

“Anicco, bhante”.

“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?

“Dukkhaṃ, bhante”.

“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti?

“No hetaṃ, bhante”.

“Evaṃ passaṃ, bhikkhu, sutavā ariyasāvako cakkhusmimpi nibbindati, sotasmimpi nibbindati…pe… manasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ nāparaṃ itthattāyā’ti pajānātī”ti.

Idamavoca bhagavā. Attamano so bhikkhu bhagavato bhāsitaṃ abhinandi. Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne tassa bhikkhuno virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – “yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamman”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第三 病品

［七四］ 第一 为病比丘说法之一

一 舍卫城因缘。

二 那时，有一位比丘来到世尊的住处，礼拜世尊后，坐在一边。

三 坐在一边的那个比丘对世尊说：“尊者！在某个精舍里有一位比丘，是新来的，不太为人所知，生病了，很痛苦，病得很重。

尊者！请世尊慈悲，去那位比丘的住处看看吧。”

四 那时，世尊听到关于新来者和生病者的报告，知道“这位比丘不太为人所知”，就前往那位比丘的住处。

五 那位比丘远远看见世尊走来，看见后，（想）在卧床上移动身体。

六 这时，世尊对这位比丘说：“够了，比丘！你不要在卧床上移动。这里有准备好的座位，我就坐

那里吧。”世尊在准备好的座位上坐下。

七 坐下后，世尊对这位比丘说：“比丘！你的（病）还好吗？还能维持吗？痛苦的感受

是减退还是增加？能察觉到减退而不是增加吗？”

“尊者！我的病没有好转，无法维持，我强烈的痛苦感受在增加而不是减退，

只能察觉到增加而察觉不到减退。”

八 “比丘！你有没有什么追悔（恶作）？没有什么懊悔吗？”

“尊者！确实，我有不少追悔，有不少懊悔。”

九 “但是，比丘！你是否因为戒行方面的原因而自我谴责呢？”

“尊者！我没有因为戒行方面的原因而自我谴责。”

一〇 “比丘！如果你不是因为戒行方面的原因而自我谴责，那么比丘！你又有什么追悔和懊悔呢？”

“尊者！我尚未了知世尊为了戒行清净所说的法。”

一一 “比丘，如果你尚未了知我为了戒行清净所说的法，那么，比丘！你认为我说的法是为了什么呢？”

“尊者！我了知世尊是为了离贪（舍离染欲）而说法的。”

一二 “比丘！善哉，善哉！比丘！你了知我为了离贪而说法，这很好。比丘！我所说的法确实

是为了离贪。

一三 比丘！对此你怎么想？眼是恒常的还是无常的？”

“尊者！是无常的。”

“耳是……鼻是……舌是……身是……意是恒常的还是无常的？”

“尊者！是无常的。”

“那无常的是苦还是乐呢？”

“尊者！是苦。”

“那无常的、苦的、变坏的法，适合这样去看待它——‘这是我的，这是我，这是我的自我’吗？”

“尊者！不适合。”

一四 “比丘！这样观察后，多闻的圣弟子会对眼、耳……鼻……舌……身

……会对意感到厌离，因为厌离而离欲，因为离欲而得解脱，在解脱中生起‘已解脱’的智慧。了知：‘生命

已尽，梵行已立，应做已做，不再有后有（不再如此轮回）。’”

一五 世尊说完这些话。那位比丘心生欢喜，愉悦地接受了世尊的教导。就在这段开示进行时，那位比丘

生起了远离尘垢的法眼，了悟：“凡是集起之法，都是灭尽之法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.8 Gilānavagga 病品 (SN 35.74-83)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.8.2 Dutiyagilānasutta 为病比丘说法之二 (SN 35.75)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyagilānasuttaṃ

75. Atha kho aññataro bhikkhu…pe… bhagavantaṃ etadavoca – “amukasmiṃ, bhante, vihāre aññataro bhikkhu navo appaññāto ābādhiko dukkhito bāḷhagilāno. Sādhu, bhante, bhagavā yena so bhikkhu tenupasaṅkamatu anukampaṃ upādāyā”ti.

Atha kho bhagavā navavādañca sutvā gilānavādañca, “appaññāto bhikkhū”ti iti viditvā yena so bhikkhu tenupasaṅkami. Addasā kho so bhikkhu bhagavantaṃ dūratova āgacchantaṃ. Disvāna mañcake samadhosi. Atha kho bhagavā taṃ bhikkhuṃ etadavoca – “alaṃ, bhikkhu, mā tvaṃ mañcake samadhosi. Santimāni āsanāni paññattāni, tatthāhaṃ nisīdissāmī”ti. Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā taṃ bhikkhuṃ etadavoca – “kacci te, bhikkhu, khamanīyaṃ, kacci yāpanīyaṃ, kacci dukkhā vedanā paṭikkamanti no abhikkamanti, paṭikkamosānaṃ paññāyati no abhikkamo”ti?

“Na me, bhante, khamanīyaṃ, na yāpanīyaṃ…pe… na kho maṃ [me (sabbattha)], bhante, attā sīlato upavadatī”ti.

“No ce kira te, bhikkhu, attā sīlato upavadati, atha kiñca te kukkuccaṃ ko ca vippaṭisāro”ti?

“Na khvāhaṃ, bhante, sīlavisuddhatthaṃ bhagavatā dhammaṃ desitaṃ ājānāmī”ti.

“No ce kira tvaṃ, bhikkhu, sīlavisuddhatthaṃ mayā dhammaṃ desitaṃ ājānāsi, atha kimatthaṃ carahi tvaṃ, bhikkhu, mayā dhammaṃ desitaṃ ājānāsī”ti?

“Anupādāparinibbānatthaṃ khvāhaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmī”ti.

“Sādhu sādhu, bhikkhu! Sādhu kho tvaṃ, bhikkhu, anupādāparinibbānatthaṃ mayā dhammaṃ desitaṃ ājānāsi. Anupādāparinibbānattho hi, bhikkhu, mayā dhammo desito.

“Taṃ kiṃ maññasi, bhikkhu, cakkhu niccaṃ vā aniccaṃ vā”ti?

“Aniccaṃ, bhante”.

“Yaṃ…pe… sotaṃ… ghānaṃ… jivhā… kāyo… mano… manoviññāṇaṃ… manosamphasso… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi niccaṃ vā aniccaṃ vā”ti?

“Aniccaṃ, bhante”.

“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?

“Dukkhaṃ, bhante”.

“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti?

“No hetaṃ, bhante”.

“Evaṃ passaṃ, bhikkhu, sutavā ariyasāvako cakkhusmimpi nibbindati…pe… manasmimpi… manoviññāṇepi… manosamphassepi nibbindati. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.

Idamavoca bhagavā. Attamano so bhikkhu bhagavato bhāsitaṃ abhinandi. Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne tassa bhikkhussa anupādāya āsavehi cittaṃ vimuccīti [vimuccatīti (sabbattha)]. Dutiyaṃ.

☸---------------------------------------------------------------------

［七五］ 第二 为病比丘说法之二

一～一〇 ［全文同于前经］

一一 “比丘！如果你尚未了知我为了戒行清净所说的法，那么，你认为我说的法是为了什么呢？”

“尊者！我了知，世尊是为了无执取（无取着）的般涅槃而说法的。”

一二 “比丘！善哉，善哉！比丘！你了知我为了无执取的般涅槃而说法，这很好。比丘！我

所说的法确实是为了无执取、般涅槃。”

一三～一四 ［全文同与前经］（注：此处应指无常、苦、无我的观察，及厌离、离欲、解脱的过程）

一五 世尊说完这些话。那位比丘心生欢喜，愉悦地接受了世尊的教导。就在这段开示进行时，那位比丘

的心无所执取，从诸漏中解脱了。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.8 Gilānavagga 病品 (SN 35.74-83)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.8.3 Rādhaaniccasutta 具寿罗陀之一 (SN 35.76)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Rādhaaniccasuttaṃ

76. Atha kho āyasmā rādho…pe… ekamantaṃ nisinno kho āyasmā rādho bhagavantaṃ etadavoca – “sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti. “Yaṃ kho, rādha, aniccaṃ tatra te chando pahātabbo. Kiñca, rādha, aniccaṃ tatra te chando pahātabbo? Cakkhu aniccaṃ, rūpā aniccā, cakkhuviññāṇaṃ… cakkhusamphasso… yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ. Tatra te chando pahātabbo…pe… jivhā… kāyo… mano anicco. Tatra te chando pahātabbo. Dhammā… manoviññāṇaṃ… manosamphasso… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ. Tatra te chando pahātabbo. Yaṃ kho, rādha, aniccaṃ tatra te chando pahātabbo”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

［七六］ 第三 具寿罗陀之一

二 时，尊者罗陀……

三 坐在一边的尊者罗陀对世尊说：“尊者！请世尊为我简要地说示法要，我听了此法后，可以

独自远离（人群），保持不放逸、热忱、自我策励而住。”

四 “罗陀！凡是无常的，你应对它舍弃欲求（贪欲）。

五～九 罗陀！什么是无常的呢？罗陀！眼是无常的，你应对它舍弃欲求。色是……眼识

是……眼触是……凡是以眼触为缘而生的感受，无论是乐、是苦、还是不苦不乐，那也是无常的，

你应对它舍弃欲求。耳是……声是……鼻是……香是……舌是……味是……身是……

触是……

一〇 意是无常的，你应对它舍弃欲求。法是……意识是……意触是……凡是以此意触

为缘而生的感受，无论是乐、是苦、还是不苦不乐，那也是无常的，因此应对它舍弃欲求。

一一 罗陀！凡是无常的，你应对它舍弃欲求。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.8 Gilānavagga 病品 (SN 35.74-83)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.8.4 Rādhadukkhasutta 具寿罗陀之二 (SN 35.77)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Rādhadukkhasuttaṃ

77. “Yaṃ kho, rādha, dukkhaṃ tatra te chando pahātabbo. Kiñca, rādha, dukkhaṃ? Cakkhu kho, rādha, dukkhaṃ. Tatra te chando pahātabbo. Rūpā… cakkhuviññāṇaṃ… cakkhusamphasso… yampidaṃ cakkhusamphassa…pe… adukkhamasukhaṃ vā tampi dukkhaṃ. Tatra te chando pahātabbo…pe… mano dukkho… dhammā… manoviññāṇaṃ… manosamphasso… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhaṃ. Tatra te chando pahātabbo. Yaṃ kho, rādha, dukkhaṃ tatra te chando pahātabbo”ti. Catutthaṃ.

☸---------------------------------------------------------------------

［七七］ 第四 具寿罗陀之二

四 “罗陀！凡是苦的，你应对它舍弃欲求。

五～一〇 罗陀！什么是苦呢？罗陀！眼是苦的，你应对它舍弃欲求。色是……眼识是

……眼触是……乃至……凡是以此意触为缘而生的感受，无论是乐、是苦、还是不苦不乐，此

也是苦的，你应对它舍弃欲求。

一一 罗陀！凡是苦的，你应对它舍弃欲求。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.8 Gilānavagga 病品 (SN 35.74-83)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.8.5 Rādhaanattasutta 具寿罗陀之三 (SN 35.78)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Rādhaanattasuttaṃ

78. “Yo kho, rādha, anattā tatra te chando pahātabbo. Ko ca, rādha, anattā? Cakkhu kho, rādha, anattā. Tatra te chando pahātabbo. Rūpā… cakkhuviññāṇaṃ… cakkhusamphasso… yampidaṃ cakkhusamphassapaccayā…pe… mano anattā… dhammā… manoviññāṇaṃ… manosamphasso… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattā. Tatra te chando pahātabbo. Yo kho, rādha, anattā tatra te chando pahātabbo”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

［七八］ 第五 具寿罗陀之三

四 “罗陀！凡是无我（非我）的，你应对它舍弃欲求。

五～九 罗陀！什么是无我（非我）呢？罗陀！眼是无我（非我）的，你应对它舍弃欲求。色是……眼识

是……眼触是……凡是以此眼触为缘而生的感受，无论是乐、是苦、还是不苦不乐，这也是无我（非我）

的，你应对它舍弃欲求。耳是……声是……鼻是……香是……舌是……味是……身是

……触是……

一〇 意是无我（非我）的，你应对它舍弃欲求。法是……意是……意识是……意触是……凡

以此意触为缘而生的感受，无论是乐、是苦、还是不苦不乐，这也是无我（非我）的，你应对它舍弃欲求。

一一 罗陀！凡是无我（非我）的，因此应对它舍弃欲求。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.8 Gilānavagga 病品 (SN 35.74-83)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.8.6 Paṭhamaavijjāpahānasutta 舍离无明之一 (SN 35.79)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Paṭhamaavijjāpahānasuttaṃ

79. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “atthi nu kho, bhante, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti?

“Atthi kho, bhikkhu, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti.

“Katamo pana, bhante, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti?

“Avijjā kho, bhikkhu, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti.

“Kathaṃ pana, bhante, jānato, kathaṃ passato bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti?

“Cakkhuṃ kho, bhikkhu, aniccato jānato passato bhikkhuno avijjā pahīyati, vijjā uppajjati. Rūpe… cakkhuviññāṇaṃ… cakkhusamphassaṃ… yampidaṃ, cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccato jānato passato bhikkhuno avijjā pahīyati, vijjā uppajjati…pe… manaṃ aniccato jānato passato bhikkhuno avijjā pahīyati, vijjā uppajjati. Dhamme… manoviññāṇaṃ… manosamphassaṃ… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccato jānato passato bhikkhuno avijjā pahīyati, vijjā uppajjati. Evaṃ kho, bhikkhu, jānato evaṃ passato bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［七九］ 第六 舍离无明之一

二 那时，有某位比丘来到世尊的住处：

三 坐在一边的那个比丘对世尊说：“尊者！有没有这样一种法，舍弃了它，比丘的无明就会被舍断而生起明，

有这样的一种法吗？”

“比丘！有一种法，舍弃了它，比丘的无明就会被舍断而生起明。”

四 “那么，尊者！舍弃了哪一种法，比丘的无明就会被舍断而生起明呢？”

“比丘！无明就是那一种法，舍弃了它，比丘的无明就会被舍断而生起明。”

五 “然而，尊者！比丘要怎样知、怎样见，他的无明才会被舍断而生起明呢？”

六 “比丘！了知、见到‘眼是无常的’的比丘，无明就会被舍断而生起明。色……（眼识……眼触……）缘眼触所生的感受，

无论是乐、是苦、还是不苦不乐，也了知、见到它是无常的比丘，无明就会被舍断而生起明。

七～一一 耳……声……鼻……香……舌……味……身……触……意……法……（意识……意触……缘意触所生的感受，无论是乐、是苦、还是不苦不乐，也了知、见到它是无常的比丘，无明就会被舍断而生起明。）

一二 比丘！这样知、这样见的比丘，无明就会被舍断而生起明。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.8 Gilānavagga 病品 (SN 35.74-83)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.8.7 Dutiyaavijjāpahānasutta 舍离无明之二 (SN 35.80)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Dutiyaavijjāpahānasuttaṃ

80. Atha kho aññataro bhikkhu…pe… etadavoca – “atthi nu kho, bhante, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti?

“Atthi kho, bhikkhu, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti.

“Katamo pana, bhante, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti?

“Avijjā kho, bhikkhu, eko dhammo yassa pahānā bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti.

“Kathaṃ pana, bhante, jānato, kathaṃ passato avijjā pahīyati, vijjā uppajjatī”ti?

“Idha, bhikkhu, bhikkhuno sutaṃ hoti – ‘sabbe dhammā nālaṃ abhinivesāyā’ti. Evañcetaṃ, bhikkhu, bhikkhuno sutaṃ hoti – ‘sabbe dhammā nālaṃ abhinivesāyā’ti. So sabbaṃ dhammaṃ abhijānāti, sabbaṃ dhammaṃ abhiññāya sabbaṃ dhammaṃ parijānāti, sabbaṃ dhammaṃ pariññāya sabbanimittāni aññato passati, cakkhuṃ aññato passati, rūpe… cakkhuviññāṇaṃ… cakkhusamphassaṃ… yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aññato passati…pe… manaṃ aññato passati, dhamme… manoviññāṇaṃ… manosamphassaṃ… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aññato passati. Evaṃ kho, bhikkhu, jānato evaṃ passato bhikkhuno avijjā pahīyati, vijjā uppajjatī”ti. Sattamaṃ.

☸---------------------------------------------------------------------

［八〇］ 第七 舍离无明之二

一～五 ［全文同于前经］

六 “比丘！在这里，有比丘听闻：‘一切法都不值得执取。’比丘！如果比丘这样听闻：

‘一切法都不值得执取，’他就会完全了解一切法。完全了解一切法之后，他就会彻底遍知一切法。彻底

遍知一切法之后，他就会视一切相状（行）为异己（非我）。他视眼为异己……色……眼识……眼触……乃至

……凡是以此意触为缘而生的感受，无论是乐、是苦、还是不苦不乐，他也视之为异己。

七 比丘！这样知、这样见的比丘，无明就会被舍断而生起明。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.8 Gilānavagga 病品 (SN 35.74-83)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.8.8 Sambahulabhikkhusutta 众多比丘 (SN 35.81)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Sambahulabhikkhusuttaṃ

81. Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu…pe… ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – “idha no, bhante, aññatitthiyā paribbājakā amhe evaṃ pucchanti – ‘kimatthiyaṃ, āvuso, samaṇe gotame brahmacariyaṃ vussatī’ti? Evaṃ puṭṭhā mayaṃ, bhante, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākaroma – ‘dukkhassa kho, āvuso, pariññatthaṃ bhagavati brahmacariyaṃ vussatī’ti. Kacci mayaṃ, bhante, evaṃ puṭṭhā evaṃ byākaramānā vuttavādino ceva bhagavato homa, na ca bhagavantaṃ abhūtena abbhācikkhāma, dhammassa cānudhammaṃ byākaroma, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī”ti?

“Taggha tumhe, bhikkhave, evaṃ puṭṭhā evaṃ byākaramānā vuttavādino ceva me hotha, na ca maṃ abhūtena abbhācikkhatha, dhammassa cānudhammaṃ byākarotha, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchati. Dukkhassa hi, bhikkhave, pariññatthaṃ mayi brahmacariyaṃ vussati. Sace pana vo, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – ‘katamaṃ pana taṃ, āvuso, dukkhaṃ, yassa pariññāya samaṇe gotame brahmacariyaṃ vussatī’ti? Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha – ‘cakkhu kho, āvuso, dukkhaṃ, tassa pariññāya bhagavati brahmacariyaṃ vussati. Rūpā…pe… yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhaṃ. Tassa pariññāya bhagavati brahmacariyaṃ vussati…pe… mano dukkho…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhaṃ. Tassa pariññāya bhagavati brahmacariyaṃ vussati. Idaṃ kho taṃ, āvuso, dukkhaṃ, tassa pariññāya bhagavati brahmacariyaṃ vussatī’ti. Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyāthā”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［八一］ 第八 众多比丘

二 那时，众多比丘来到世尊的住处，礼拜世尊后，坐在一边。

三 坐在一边的这些比丘对世尊说：“尊者！在这里有其他教派的游方僧这样问我们：

“贤友们！在沙门乔达摩那里修习梵行是为了什么呢？”尊者！被这样问时，（我们回答说：）“是为了彻底了知苦……。”

（完整应为：）“尊者！我们对那些其他教派的游方僧这样回答：‘贤友们！是为了彻底了知苦，而在世尊那里修习梵行。’尊者！我们这样被问、这样回答，是否算是如实转述了世尊的教导，没有以不实之词诽谤世尊，并且解说了法与随法（与法相应的道理），没有任何合理的、同法的诘难会因此产生呢？”

四 “比丘们！确实，你们这样被问、这样回答，就是如实转述了我的教导，没有以不实之词诽谤

我，并且解说了法与随法。而且，这种与法相应的说法，无论大小方面，都不会受到任何非难。比丘们！

你们确实是为了彻底了知苦而在我这里修习梵行。

五 比丘们！如果那些其他教派的游方僧这样问你们：“贤友们！你们说是为了彻底了知苦而在沙门乔达摩那里

修习梵行，那么，什么是那苦呢？”比丘们！你们应该对那些其他教派的游方僧这样回答：

六～一一 “贤友们！眼是苦，为了彻底了知它，我们在世尊那里修习梵行。色是苦……凡

以眼触为缘而生的感受，无论是乐、是苦、还是不苦不乐者，为了彻底了知这些也是苦，我们在世

尊那里修习梵行。耳是……鼻是……舌是……身是……意是苦……凡以意触为缘而生的

感受，无论是乐、是苦、还是不苦不乐，那也是苦，为了彻底了知它，我们在世尊那里修习梵行。贤

友们！这就是那苦，为了彻底了知它，我们在世尊那里修习梵行。”

一二 比丘们！被这样问时，你们应该对那些其他教派的游方僧这样回答。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.8 Gilānavagga 病品 (SN 35.74-83)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.8.9 Lokapañhāsutta 世间何物 (SN 35.82)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Lokapañhāsuttaṃ

82. Atha kho aññataro bhikkhu yena bhagavā…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca –

“‘Loko, loko’ti, bhante, vuccati. Kittāvatā nu kho, bhante, lokoti vuccatī”ti? “‘Lujjatī’ti kho, bhikkhu, tasmā lokoti vuccati. Kiñca lujjati? Cakkhu kho, bhikkhu, lujjati. Rūpā lujjanti, cakkhuviññāṇaṃ lujjati, cakkhusamphasso lujjati, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi lujjati…pe… jivhā lujjati…pe… mano lujjati, dhammā lujjanti, manoviññāṇaṃ lujjati, manosamphasso lujjati, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi lujjati. Lujjatīti kho, bhikkhu, tasmā lokoti vuccatī”ti. Navamaṃ.

☸---------------------------------------------------------------------

［八二］ 第九 世间

二 尔时，有一位比丘来到世尊的住处，礼拜世尊后，坐在一边。

三 坐在一边的那个比丘对世尊说：“尊者！常说：‘世间、世间’，尊者！在什么

意义上称之为世间呢？”

“比丘！因为它会毁坏（lujjati），所以称之为世间（loko）。什么东西会毁坏呢？

四～九 诸比丘！眼会毁坏，色会毁坏，眼识会毁坏，眼触会毁坏，耳是……鼻是

……舌是……身是……以意触为缘而生的感受，无论是乐、是苦、还是不苦不乐，那也

是会毁坏的。

一〇 比丘！因为它会毁坏，所以称之为世间。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.8 Gilānavagga 病品 (SN 35.74-83)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.8.10 Phaggunapañhāsutta 具寿孟春之问 (SN 35.83)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Phaggunapañhāsuttaṃ

83. Atha kho āyasmā phagguno…pe… ekamantaṃ nisinno kho āyasmā phagguno bhagavantaṃ etadavoca –

“Atthi nu kho, bhante, taṃ cakkhu, yena cakkhunā atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivaṭṭe paññāpayamāno paññāpeyya…pe… atthi nu kho, bhante, sā jivhā, yāya jivhāya atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivaṭṭe paññāpayamāno paññāpeyya…pe… atthi nu kho so, bhante, mano, yena manena atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivaṭṭe paññāpayamāno paññāpeyyā”ti?

“Natthi kho taṃ, phagguna, cakkhu, yena cakkhunā atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivaṭṭe paññāpayamāno paññāpeyya …pe… natthi kho sā, phagguna, jivhā, yāya jivhāya atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivaṭṭe paññāpayamāno paññāpeyya…pe… natthi kho so, phagguna, mano, yena manena atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivaṭṭe paññāpayamāno paññāpeyyā”ti. Dasamaṃ.

Gilānavaggo aṭṭhamo.

Tassuddānaṃ –

Gilānena duve vuttā, rādhena apare tayo;

Avijjāya ca dve vuttā, bhikkhu loko ca phaggunoti.

☸---------------------------------------------------------------------

［八三］ 第十 具寿孟春之问

二 尔时，尊者孟春……

三 坐在一边的尊者孟春对世尊说：

四～八 “尊者！是否存在那样的眼睛，能用来描述（教示）那些过去已般涅槃、断除戏论（障碍）、

断除途径、终结轮回、超越一切苦的佛陀们呢？……用耳朵……用鼻子……用舌头……用

身体……

九 尊者！是否存在那样的意，能用来描述（教示）那些过去已般涅槃、断除戏论（障碍）、断除

途径、终结轮回、超越一切苦的佛陀们呢？”

一〇～一四 “孟春！不存在那样的眼睛，能用来描述那些过去已般涅槃、断除戏论（障碍）

、断除途径、终结轮回、超越一切苦的佛陀们。……没有那样的耳朵……没有那样的鼻子……没有那样的舌头……

没有那样的身体……

一五 孟春！没有那样的意，能用来描述那些过去已般涅槃、断除戏论（障碍）、断除

途径、终结轮回、超越一切苦的佛陀们。”

病品第八 （终）

此摄颂曰：

于病说二经

罗陀说他三

无明又说二

比丘与世间

具寿孟春者

也说有三经

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.9 Channavagga 阐陀品 (SN 35.84-93)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.9.1 Palokadhammasutta 坏败 (SN 35.84)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Channavaggo

1. Palokadhammasuttaṃ

84. Sāvatthinidānaṃ. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

“‘Loko, loko’ti, bhante, vuccati. Kittāvatā nu kho, bhante, lokoti vuccatī”ti? “Yaṃ kho, ānanda, palokadhammaṃ, ayaṃ vuccati ariyassa vinaye loko. Kiñca, ānanda, palokadhammaṃ? Cakkhu kho, ānanda, palokadhammaṃ, rūpā palokadhammā, cakkhuviññāṇaṃ palokadhammaṃ, cakkhusamphasso palokadhammo, yampidaṃ cakkhusamphassapaccayā…pe… tampi palokadhammaṃ…pe… jivhā palokadhammā, rasā palokadhammā, jivhāviññāṇaṃ palokadhammaṃ, jivhāsamphasso palokadhammo, yampidaṃ jivhāsamphassapaccayā…pe… tampi palokadhammaṃ…pe… mano palokadhammo, dhammā palokadhammā, manoviññāṇaṃ palokadhammaṃ, manosamphasso palokadhammo, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi palokadhammaṃ. Yaṃ kho, ānanda, palokadhammaṃ, ayaṃ vuccati ariyassa vinaye loko”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第九 阐陀品

［八四］ 第一 坏败

二 尔时，尊者阿难来到世尊的住处，礼拜世尊后，坐在一边。

三 坐在一边的阿难对世尊说：“尊者！常说‘世间、世间’。尊者！在什么意义上，

称之为世间呢？”

四 “阿难！凡是具有坏败性质（会坏灭）的法，在圣者的律中，这被称为世间。阿难！什么是具有坏败性质的法呢？

五～九 阿难！眼是具有坏败性质的法，色是具有坏败性质的法，眼识是具有坏败性质的法，眼触是具有坏败性质的法

。凡是以此眼触为缘而生的感受，无论是乐、是苦、还是不苦不乐，那也是具有坏败性质的法……耳是

……鼻是……舌是……身是……

一〇 意是具有坏败性质的法，法是具有坏败性质的法，意识是具有坏败性质的法，凡是以意触为缘而生的感受，

无论是乐、是苦、还是不苦不乐，那也是具有坏败性质的法。

一一 阿难！凡是具有坏败性质的法，在圣者的律中，这被称为世间。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.10.4 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.9 Channavagga 阐陀品 (SN 35.84-93)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.9.2 Suññatalokasutta 空世间经 (SN 35.85)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Suññatalokasuttaṃ

空世间经

85. Atha kho āyasmā ānando…pe… bhagavantaṃ etadavoca –

尔时，尊者阿难……对世尊说：

“‘suñño loko, suñño loko’ti, bhante, vuccati.

‘尊者！常说“空世间、空世间”。

Kittāvatā nu kho, bhante, suñño lokoti vuccatī”ti?

尊者！从什么角度说，称之为空世间呢？’

“Yasmā ca kho, ānanda, suññaṃ attena vā attaniyena vā tasmā suñño lokoti vuccati.

‘阿难！因为它没有我（自性），也没有我所（属于我的），所以称为空世间。

Kiñca, ānanda, suññaṃ attena vā attaniyena vā?

阿难！什么没有我或我所呢？

Cakkhu kho, ānanda, suññaṃ attena vā attaniyena vā.

阿难！眼没有我或我所。

Rūpā suññā attena vā attaniyena vā,

色没有我或我所。

cakkhuviññāṇaṃ suññaṃ attena vā attaniyena vā,

眼识没有我或我所。

cakkhusamphasso suñño attena vā attaniyena vā…pe…

眼触没有我或我所。

凡是以眼触为缘而生的感受，无论是乐、是苦、还是不苦不乐，那也没有我或我所。

阿难！耳……鼻……舌……身……（也同样是空）。

阿难！意没有我或我所。

法没有我或我所。

意识没有我或我所。

意触没有我或我所。

yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi suññaṃ attena vā attaniyena vā.

凡是以意触为缘而生的感受，无论是乐、是苦、还是不苦不乐，那也没有我或我所。

Yasmā ca kho, ānanda, suññaṃ attena vā attaniyena vā, tasmā suñño lokoti vuccatī”ti.

阿难！因为它没有我或我所，所以称为空世间。’

Dutiyaṃ.

空世间经 ～阐陀品‧第二经终

～《六处相应‧阐陀品‧Suññatalokasutta 空世间经》(SN 35.85)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.9 Channavagga 阐陀品 (SN 35.84-93)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.9.3 Saṃkhittadhammasutta 简约 (SN 35.86)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Saṃkhittadhammasuttaṃ

86. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – “sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.

“Taṃ kiṃ maññasi, ānanda, cakkhu niccaṃ vā aniccaṃ vā”ti?

“Aniccaṃ, bhante”.

“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?

“Dukkhaṃ, bhante”.

“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti?

“No hetaṃ, bhante”.

“Rūpā niccā vā aniccā vā”ti?

“Aniccā, bhante”…pe….

“Cakkhuviññāṇaṃ…pe… yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi niccaṃ vā aniccaṃ vā”ti?

“Aniccaṃ, bhante”.

“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?

“Dukkhaṃ, bhante”.

“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti?

“No hetaṃ, bhante”…pe….

“Jivhā niccā vā aniccā vā”ti?

“Aniccā, bhante”…pe….

“Jivhāviññāṇaṃ… jivhāsamphasso…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi niccaṃ vā aniccaṃ vā”ti?

“Aniccaṃ, bhante”.

“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?

“Dukkhaṃ, bhante”.

“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti?

“No hetaṃ, bhante”…pe….

“Evaṃ passaṃ, ānanda, sutavā ariyasāvako cakkhusmimpi nibbindati…pe… cakkhusamphassepi nibbindati…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

［八六］ 第三 简约

三 坐在一边的尊者阿难……对世尊说：“尊者！请世尊为我简要地说示法，我听了世

尊此法，可以独自远离（人群），不放逸、热忱、自我策励而住。”

四～九 “阿难！对此你怎么想：眼是恒常的还是无常的？”

“尊者！是无常的。”

“那无常的是苦还是乐呢？”

“尊者！是苦。”

“那无常的、苦的、变坏的法，适合这样去看待它——‘这是我的，这是我，这是我的自我’吗？”

“尊者！不适合。”

“色是恒常的还是无常的？”

“尊者！是无常的。”

（……）

“眼识是恒常的还是无常的？”

“尊者！是无常的。”

（……）

“凡是以眼触为缘而生的感受，无论是乐、是苦、还是不苦不乐，那也是恒常的还是无常的？”

“尊者！是无常的。”

“那无常的是苦还是乐呢？”

“尊者！是苦。”

“那无常的、苦的、变坏的法，适合这样去看待它——‘这是我的，这是我，这是我的自我’吗？”

“尊者！不适合。”

（……）

“舌头是恒常的还是无常的？”

“尊者！是无常的。”

（……）

“舌识是……舌触是……（乃至）……凡是以意触为缘而生的感受，无论是乐、是苦、还是不苦不乐，那也是恒常的还是无常的？”

“尊者！是无常的。”

“那无常的是苦还是乐呢？”

“尊者！是苦。”

“那无常的、苦的、变坏的法，适合这样去看待它——‘这是我的，这是我，这是我的自我’吗？”

“尊者！不适合。”

（……）

一〇 “阿难！这样观察后，多闻的圣弟子会对眼睛感到厌离……会对眼触感到厌离……凡是以此意触为缘

而生的感受，无论是乐、是苦、还是不苦不乐，也会对它感到厌离。因为厌离而离欲，因为离欲而得解脱，

在解脱中生起‘已解脱’的智慧。了知：‘生命已尽，梵行已立，应做已做，不再有后有（不再如此轮回）。’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.9 Channavagga 阐陀品 (SN 35.84-93)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.9.4 Channasutta 阐陀 (SN 35.87)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Channasuttaṃ

87. Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā ca sāriputto āyasmā ca mahācundo āyasmā ca channo gijjhakūṭe pabbate viharanti. Tena kho pana samayena yena āyasmā channo ābādhiko hoti dukkhito bāḷhagilāno. Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā mahācundo tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahācundaṃ etadavoca – “āyāmāvuso cunda, yenāyasmā channo tenupasaṅkamissāma gilānapucchakā”ti. “Evamāvuso”ti kho āyasmā mahācundo āyasmato sāriputtassa paccassosi.

Atha kho āyasmā ca sāriputto āyasmā ca mahācundo yenāyasmā channo tenupasaṅkamiṃsu; upasaṅkamitvā paññatte āsane nisīdiṃsu. Nisajja kho āyasmā sāriputto āyasmantaṃ channaṃ etadavoca – “kacci te, āvuso channa, khamanīyaṃ, kacci yāpanīyaṃ, kacci dukkhā vedanā paṭikkamanti no abhikkamanti, paṭikkamosānaṃ paññāyati no abhikkamo”ti?

“Na me, āvuso sāriputta, khamanīyaṃ na yāpanīyaṃ, bāḷhā me dukkhā vedanā abhikkamanti no paṭikkamanti, abhikkamosānaṃ paññāyati no paṭikkamo. Seyyathāpi, āvuso, balavā puriso tiṇhena sikharena [khaggena (ka.)] muddhani [muddhānaṃ (sī. syā. kaṃ. pī.)] abhimattheyya [abhimantheyya (sī.)]; evameva kho, āvuso, adhimattā vātā muddhani [muddhānaṃ (sī. syā. kaṃ. pī.)] ūhananti [upahananti (sī. syā. kaṃ. pī. ka.), uhananti (ka.)]. Na me, āvuso, khamanīyaṃ, na yāpanīyaṃ…pe… no paṭikkamo. Seyyathāpi, āvuso, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṃ dadeyya; evameva kho, āvuso, adhimattā sīse sīsavedanā. Na me, āvuso, khamanīyaṃ, na yāpanīyaṃ…pe… no paṭikkamo. Seyyathāpi, āvuso, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṃ parikanteyya; evameva kho adhimattā vātā kucchiṃ parikantanti. Na me, āvuso, khamanīyaṃ, na yāpanīyaṃ…pe… no paṭikkamo. Seyyathāpi, āvuso, dve balavanto purisā dubbalataraṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṃ samparitāpeyyuṃ; evameva kho, āvuso, adhimatto kāyasmiṃ ḍāho. Na me, āvuso, khamanīyaṃ, na yāpanīyaṃ, bāḷhā me dukkhā vedanā abhikkamanti no paṭikkamanti, abhikkamosānaṃ paññāyati no paṭikkamo. Satthaṃ, āvuso sāriputta, āharissāmi, nāvakaṅkhāmi [nāpi kaṅkhāmi (ka.)] jīvitan”ti.

“Mā āyasmā channo satthaṃ āharesi. Yāpetāyasmā channo, yāpentaṃ mayaṃ āyasmantaṃ channaṃ icchāma. Sace āyasmato channassa natthi sappāyāni bhojanāni, ahaṃ āyasmato channassa sappāyāni bhojanāni pariyesissāmi. Sace āyasmato channassa natthi sappāyāni bhesajjāni, ahaṃ āyasmato channassa sappāyāni bhesajjāni pariyesissāmi. Sace āyasmato channassa natthi patirūpā upaṭṭhākā, ahaṃ āyasmantaṃ channaṃ upaṭṭhahissāmi. Mā āyasmā channo satthaṃ āharesi. Yāpetāyasmā channo, yāpentaṃ mayaṃ āyasmantaṃ channaṃ icchāmā”ti.

“Na me, āvuso sāriputta, natthi sappāyāni bhojanāni; atthi me sappāyāni bhojanāni. Napi me natthi sappāyāni bhesajjāni; atthi me sappāyāni bhesajjāni. Napi me natthi patirūpā upaṭṭhākā; atthi me patirūpā upaṭṭhākā. Api ca me, āvuso, satthā pariciṇṇo dīgharattaṃ manāpeneva, no amanāpena. Etañhi, āvuso, sāvakassa patirūpaṃ yaṃ satthāraṃ paricareyya manāpeneva, no amanāpena. ‘Anupavajjaṃ [taṃ anupavajjaṃ (bahūsu)] channo bhikkhu satthaṃ āharissatī’ti – evametaṃ, āvuso sāriputta, dhārehī”ti.

“Puccheyyāma mayaṃ āyasmantaṃ channaṃ kañcideva [kiñcideva (syā. kaṃ. pī. ka.)] desaṃ, sace āyasmā channo okāsaṃ karoti pañhassa veyyākaraṇāyā”ti. “Pucchāvuso sāriputta, sutvā vedissāmā”ti.

“Cakkhuṃ, āvuso channa, cakkhuviññāṇaṃ cakkhuviññāṇaviññātabbe dhamme ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassasi…pe… jivhaṃ, āvuso channa, jivhāviññāṇaṃ jivhāviññāṇaviññātabbe dhamme ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassasi…pe… manaṃ, āvuso channa, manoviññāṇaṃ manoviññāṇaviññātabbe dhamme ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassasī”ti?

“Cakkhuṃ, āvuso sāriputta, cakkhuviññāṇaṃ cakkhuviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassāmi…pe… jivhaṃ, āvuso sāriputta, jivhāviññāṇaṃ jivhāviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassāmi…pe… manaṃ, āvuso sāriputta, manoviññāṇaṃ manoviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassāmī”ti.

“Cakkhusmiṃ, āvuso channa, cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu kiṃ disvā kiṃ abhiññāya cakkhuṃ cakkhuviññāṇaṃ cakkhuviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassasi… jivhāya, āvuso channa, jivhāviññāṇe jivhāviññāṇaviññātabbesu dhammesu kiṃ disvā kiṃ abhiññāya jivhaṃ jivhāviññāṇaṃ jivhāviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassasi… manasmiṃ, āvuso channa, manoviññāṇe manoviññāṇaviññātabbesu dhammesu kiṃ disvā kiṃ abhiññāya manaṃ manoviññāṇaṃ manoviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassasī”ti?

“Cakkhusmiṃ, āvuso sāriputta, cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu nirodhaṃ disvā nirodhaṃ abhiññāya cakkhuṃ cakkhuviññāṇaṃ cakkhuviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassāmi…pe… jivhāya, āvuso sāriputta, jivhāviññāṇe jivhāviññāṇaviññātabbesu dhammesu nirodhaṃ disvā nirodhaṃ abhiññāya jivhaṃ jivhāviññāṇaṃ jivhāviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassāmi…pe… manasmiṃ, āvuso sāriputta, manoviññāṇe manoviññāṇaviññātabbesu dhammesu nirodhaṃ disvā nirodhaṃ abhiññāya manaṃ manoviññāṇaṃ manoviññāṇaviññātabbe dhamme ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassāmī”ti.

Evaṃ vutte, āyasmā mahācundo āyasmantaṃ channaṃ etadavoca – “tasmātiha, āvuso channa, idampi tassa bhagavato sāsanaṃ niccakappaṃ sādhukaṃ manasi kātabbaṃ – ‘nissitassa calitaṃ, anissitassa calitaṃ natthi. Calite asati passaddhi hoti. Passaddhiyā sati nati na hoti. Natiyā asati āgatigati na hoti. Āgatigatiyā asati cutūpapāto na hoti. Cutūpapāte asati nevidha na huraṃ na ubhayamantarena. Esevanto dukkhassā’”ti.

Atha kho āyasmā ca sāriputto āyasmā ca mahācundo āyasmantaṃ channaṃ iminā ovādena ovaditvā uṭṭhāyāsanā pakkamiṃsu. Atha kho āyasmā channo acirapakkantesu tesu āyasmantesu satthaṃ āharesi.

Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca – “āyasmatā, bhante, channena satthaṃ āharitaṃ. Tassa kā gati ko abhisamparāyo”ti? “Nanu te, sāriputta, channena bhikkhunā sammukhāyeva anupavajjatā byākatā”ti? “Atthi, bhante, pubbavijjanaṃ [pubbaviciraṃ (sī.), pubbavijjhanaṃ (pī.), pubbajiraṃ (ma. ni. 3.394] nāma vajjigāmo. Tatthāyasmato channassa mittakulāni suhajjakulāni upavajjakulānī”ti. “Honti hete, sāriputta, channassa bhikkhuno mittakulāni suhajjakulāni upavajjakulāni. Na kho panāhaṃ, sāriputta, ettāvatā saupavajjoti vadāmi. Yo kho, sāriputta, tañca kāyaṃ nikkhipati, aññañca kāyaṃ upādiyati, tamahaṃ saupavajjoti vadāmi. Taṃ channassa bhikkhuno natthi. ‘Anupavajjaṃ channena bhikkhunā satthaṃ āharitan’ti – evametaṃ, sāriputta, dhārehī”ti. Catutthaṃ.

☸---------------------------------------------------------------------

［八七］ 第四 阐陀

一 那时，世尊住在王舍城竹林迦兰陀园。

二 那时，尊者舍利弗和尊者大纯陀以及尊者阐陀住在灵鹫山。

三 那时，尊者阐陀生病了，陷入了重病痛苦的状态。

四 这时，尊者舍利弗傍晚时分从禅坐中起来，到尊者大纯陀那里去，对他说：“道友，纯陀！我们一起到尊者阐陀那里去探病吧！”

“好的，道友。”尊者大纯陀回答尊者舍利弗。

五 于是，尊者大纯陀和尊者舍利弗，一起到尊者阐陀那里去。到了之后，在准备好的座位上坐下。

六 坐下后，尊者舍利弗对尊者阐陀说：“道友阐陀！你还好吗？还能支撑吗？痛苦的感受是减轻了，没有加重吗？能感觉到它在减轻，而不是在加重吗？”

七 “道友舍利弗！我（的病）不好，也不能支撑。我剧烈的痛苦感受在加重，没有减轻，只感觉到加重，感觉不到减轻。

八 道友！就好比强壮有力的人，用锋利的刀刃砍我的头。就这样，道友！过强的风界（体内气息）冲击我的头。道友！我（的病）不好，也不能支撑……感觉不到减轻。

九 道友！就好比强壮有力的人，用坚韧的皮带紧紧捆绑我的头部。道友！就这样，我感到剧烈的头痛。道友！我（的病）不好，也不能支撑……感觉不到减轻。

一〇 道友！就好比熟练的屠牛夫或他的学徒，用锋利的屠牛刀，切割腹部。道友！就这样，过强的风界切割我的腹部。道友！我（的病）不好，也不能支撑……感觉不到减轻。

一一 道友！就好比两个强壮有力的人，抓住一个比较虚弱的人的双臂，在炽热的炭火上烧烤。道友！就这样，我的身体有极度的灼热感。道友！我（的病）不好，也不能支撑……感觉不到减轻。

一二 “道友舍利弗！我要自杀，我不想活了。”

一三 “尊者阐陀！请不要自杀，尊者阐陀请活下去，我们希望尊者阐陀活下去。如果尊者阐陀没有合适的食物，我就为尊者阐陀去找来合适的食物。如果尊者阐陀没有合适的药物，我就为尊者阐陀去找来合适的药物。如果尊者阐陀没有合适的照护者，我就来照护尊者阐陀。尊者阐陀请不要自杀，尊者阐陀请活下去！我们希望尊者阐陀活下去！”

一四 “道友舍利弗！我不是没有合适的食物，我有合适的食物。我也不是没有合适的药物，我有合适的药物。我也不是没有合适的照护者，我有合适的照护者。而且，道友！我长久以来都是以（导师）喜欢的方式，而不是（导师）不喜欢的方式来侍奉导师的。道友！这对于弟子来说，确实是恰当的：以（导师）喜欢的方式，而不是（导师）不喜欢的方式来侍奉导师。‘阐陀比丘将无过失地使用刀（自杀）’——道友舍利弗，请你这样记住。”

一五 “尊者阐陀！如果尊者阐陀愿意为我们解答问题，我们想请教几个问题。”

“请问吧，道友舍利弗，听了之后我就会明白。”

一六 “道友阐陀！对于眼、眼识、以及能被眼识所认识的法，你是这样看待的吗：‘这是我的，我是这个，这是我的自我’？对于耳……对于鼻……对于舌……对于身……道友阐陀！对于意、意识、以及能被意识所认识的法，你是这样看待的吗：‘这是我的，我是这个，这是我的自我’？”

一七 “道友舍利弗！对于眼、眼识、以及能被眼识所认识的法，我是这样看待的：‘这不是我的，我不是这个，这不是我的自我’。对于耳……对于鼻……对于舌……对于身……道友舍利弗！对于意、意识、以及能被意识所认识的法，我是这样看待的：‘这不是我的，我不是这个，这不是我的自我’。”

一八 “道友阐陀！对于眼、眼识、以及能被眼识所认识的法，你是看到了什么，了知了什么，才会这样看待：‘这不是我的，我不是这个，这不是我的自我’？对于耳……对于鼻……对于舌……对于身……道友阐陀！对于意、意识、以及能被意识所认识的法，你是看到了什么，了知了什么，才会这样看待：‘这不是我的，我不是这个，这不是我的自我’？”

一九 “道友舍利弗！对于眼、眼识、以及能被眼识所认识的法，我看到了它们的‘灭’，了知了它们的‘灭’，所以这样看待：‘这不是我的，我不是这个，这不是我的自我’。对于耳……对于鼻……对于舌……对于身……道友舍利弗！对于意、意识、以及能被意识所认识的法，我看到了它们的‘灭’，了知了它们的‘灭’，所以这样看待：‘这不是我的，我不是这个，这不是我的自我’。”

二〇 这样说了之后，尊者大纯陀对尊者阐陀说：“道友阐陀！既然如此，对于世尊的这个教导，应当一直好好地放在心上思维：‘有所执取就会有动摇，没有执取就没有动摇。没有动摇就会有轻安，有了轻安就不会有沉溺（于感官欲乐）。没有沉溺就不会有来来去去（轮回），没有来去就不会有（死后）再生。没有（死后）再生就不会有这里（此生）、那里（他世）、或此（生）彼（世）之间，这才是苦的终结。’”

二一 这时，尊者舍利弗和尊者大纯陀用这个教导教诫了尊者阐陀之后，从座位上起来离开了。

二二 这时，尊者阐陀在尊者们离开后不久，就用刀自杀了。

二三 于是，尊者舍利弗来到世尊那里，顶礼世尊后，在一旁坐下。

二四 坐在一旁的尊者舍利弗，对世尊说：“大德！尊者阐陀用刀自杀了，他的去处是哪里？他的来世会怎样呢？”

“舍利弗，阐陀比丘刚才在你面前，不是已经说明了（他是）无可指摘的吗？”

二五 “大德！有一个名叫 Pubbavajji 的跋耆族村庄，在那里有尊者阐陀的朋友家、关系亲密的家、（他）可被指责的相熟之家。”

二六 “舍利弗！这些确实是阐陀比丘的朋友家、关系亲密的家、（他）可被指责的相熟之家。但是，舍利弗，我并不是仅凭这点就说他‘是有过失的’。舍利弗！任何人舍弃了这个身体，又执取了另一个身体，我才说他‘是有过失的’，但阐陀比丘并非如此。‘阐陀比丘是无过失地使用了刀（自杀）的’——舍利弗，你应当这样理解。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.9 Channavagga 阐陀品 (SN 35.84-93)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.9.5 Puṇṇasutta 富楼那 (SN 35.88)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Puṇṇasuttaṃ

88. Atha [sāvatthinidānaṃ. atha (?) ma. ni. 3.395 passitabbaṃ] kho āyasmā puṇṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā…pe… ekamantaṃ nisinno kho āyasmā puṇṇo bhagavantaṃ etadavoca – “sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.

“Santi kho, puṇṇa, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. ‘Nandisamudayā dukkhasamudayo, puṇṇā’ti vadāmi…pe… santi kho, puṇṇa, jivhāviññeyyā rasā…pe… santi kho, puṇṇa, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. ‘Nandisamudayā dukkhasamudayo, puṇṇā’ti vadāmi.

“Santi kho, puṇṇa, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato nirujjhati nandī. ‘Nandinirodhā dukkhanirodho, puṇṇā’ti vadāmi…pe… santi kho, puṇṇa, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato nirujjhati nandī. ‘Nandinirodhā dukkhanirodho, puṇṇā’ti vadāmi.

“Iminā tvaṃ [iminā ca tvaṃ], puṇṇa, mayā saṃkhittena ovādena ovadito katamasmiṃ [katarasmiṃ (ma. ni. 3.395)] janapade viharissasī”ti? “Atthi, bhante, sunāparanto nāma janapado, tatthāhaṃ viharissāmī”ti.

“Caṇḍā kho, puṇṇa, sunāparantakā manussā; pharusā kho, puṇṇa, sunāparantakā manussā. Sace taṃ, puṇṇa, sunāparantakā manussā akkosissanti paribhāsissanti, tatra te, puṇṇa, kinti bhavissatī”ti?

“Sace maṃ, bhante, sunāparantakā manussā akkosissanti paribhāsissanti, tatra me evaṃ bhavissati – ‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ me [maṃ (sabbattha)] nayime pāṇinā pahāraṃ dentī’ti. Evamettha [evammettha (?)], bhagavā, bhavissati; evamettha, sugata, bhavissatī”ti.

“Sace pana te, puṇṇa, sunāparantakā manussā pāṇinā pahāraṃ dassanti, tatra pana te, puṇṇa, kinti bhavissatī”ti?

“Sace me, bhante, sunāparantakā manussā pāṇinā pahāraṃ dassanti, tatra me evaṃ bhavissati – ‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ me [evammettha (?)] nayime leḍḍunā pahāraṃ dentī’ti. Evamettha, bhagavā, bhavissati; evamettha, sugata, bhavissatī”ti.

“Sace pana te, puṇṇa, sunāparantakā manussā leḍḍunā pahāraṃ dassanti, tatra pana te, puṇṇa, kinti bhavissatī”ti?

“Sace me, bhante, sunāparantakā manussā leḍḍunā pahāraṃ dassanti, tatra me evaṃ bhavissati – ‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ me nayime daṇḍena pahāraṃ dentī’ti. Evamettha, bhagavā, bhavissati; evamettha, sugata, bhavissatī”ti.

“Sace pana puṇṇa, sunāparantakā manussā daṇḍena pahāraṃ dassanti, tatra pana te, puṇṇa, kinti bhavissatī”ti?

“Sace me, bhante, sunāparantakā manussā daṇḍena pahāraṃ dassanti, tatra me evaṃ bhavissati – ‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ me nayime satthena pahāraṃ dentī’ti. Evamettha, bhagavā, bhavissati; evamettha, sugata, bhavissatī”ti.

“Sace pana te, puṇṇa, sunāparantakā manussā satthena pahāraṃ dassanti, tatra pana te, puṇṇa, kinti bhavissatī”ti?

“Sace me, bhante, sunāparantakā manussā satthena pahāraṃ dassanti, tatra me evaṃ bhavissati – ‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṃ maṃ nayime tiṇhena satthena jīvitā voropentī’ti. Evamettha, bhagavā, bhavissati; evamettha, sugata, bhavissatī”ti.

“Sace pana taṃ, puṇṇa, sunāparantakā manussā tiṇhena satthena jīvitā voropessanti, tatra pana te, puṇṇa, kinti bhavissatī”ti?

“Sace maṃ, bhante, sunāparantakā manussā tiṇhena satthena jīvitā voropessanti, tatra me evaṃ bhavissati – ‘santi kho tassa bhagavato sāvakā kāyena ca jīvitena ca aṭṭīyamānā harāyamānā jigucchamānā satthahārakaṃ pariyesanti, taṃ me idaṃ apariyiṭṭhaññeva satthahārakaṃ laddhan’ti. Evamettha, bhagavā, bhavissati; evamettha, sugata, bhavissatī”ti.

“Sādhu sādhu, puṇṇa! Sakkhissasi kho tvaṃ, puṇṇa, iminā damūpasamena samannāgato sunāparantasmiṃ janapade vatthuṃ. Yassa dāni tvaṃ, puṇṇa, kālaṃ maññasī”ti.

Atha kho āyasmā puṇṇo bhagavato vacanaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā senāsanaṃ saṃsāmetvā pattacīvaramādāya yena sunāparanto janapado tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena sunāparanto janapado tadavasari. Tatra sudaṃ āyasmā puṇṇo sunāparantasmiṃ janapade viharati. Atha kho āyasmā puṇṇo tenevantaravassena pañcamattāni upāsakasatāni paṭivedesi [paṭipādesi (sī. pī.), paṭidesesi (syā. kaṃ.)]. Tenevantaravassena pañcamattāni upāsikāsatāni paṭivedesi. Tenevantaravassena tisso vijjā sacchākāsi. Tenevantaravassena parinibbāyi.

Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu…pe… ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – “yo so, bhante, puṇṇo nāma kulaputto bhagavatā saṃkhittena ovādena ovadito, so kālaṅkato. Tassa kā gati ko abhisamparāyo”ti?

“Paṇḍito, bhikkhave, puṇṇo kulaputto [kulaputto ahosi (sabbattha)], paccapādi [saccavādī (syā. kaṃ. ka.)] dhammassānudhammaṃ, na ca maṃ dhammādhikaraṇaṃ vihesesi [viheṭhesi (sī. syā. kaṃ.)]. Parinibbuto, bhikkhave, puṇṇo kulaputto”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

［八八］ 第五 富楼那

二 这时，尊者富楼那来到世尊那里。到了之后……

三 坐在一旁的尊者富楼那，对世尊说：“大德！请世尊为我简略地说法，我听了世尊的法后，好能独自远离（人群），不放逸、精勤、专念地安住修行。”

四 “富楼那！存在着能被眼识所认识的、可意、喜爱、令人愉悦、悦意、引生欲染、令人贪着的色（形色、物质）。如果比丘乐于此、称赞于此、执著于此而住，对他来说，就会生起喜悦。由于喜悦的生起，就有苦的生起，富楼那！我是这样说的。富楼那！存在着能被耳识所认识的声……能被鼻识所认识的香……能被舌识所认识的味……能被身识所认识的触……富楼那！存在着能被意识所认识的、可意、喜爱、令人愉悦、悦意、引生欲染、令人贪着的法（心所认识的对象）。如果比丘乐于此、称赞于此、执著于此而住，对他来说，就会生起喜悦，由于喜悦的生起，就有苦的生起，富楼那！我是这样说的。

五 富楼那！存在着能被眼识所认识的、可意、喜爱、令人愉悦、悦意、引生欲染、令人贪着的色。如果比丘不乐于此、不称赞于此、不执著于此而住，对他来说，喜悦就会熄灭。由于喜悦的熄灭，就有苦的熄灭。富楼那！我是这样说的……以此类推……富楼那！存在着能被意识所认识的、可意、喜爱、令人愉悦、悦意、引生欲染、令人贪着的法。如果比丘不乐于此、不称赞于此、不执著于此而住，对他来说，喜悦就会熄灭。由于喜悦的熄灭，就有苦的熄灭。富楼那！我是这样说的。

六 富楼那！我用这个简要的教诫来教导你。你将在哪个地方安住呢？”

“大德！有个叫须那巴兰陀的地方，我将住在那里。”

七 “富楼那！须那巴兰陀人凶恶。富楼那！须那巴兰陀人粗暴。富楼那！如果须那巴兰陀人辱骂你、诽谤你，富楼那！那时你该怎么办呢？”

“大德！如果须那巴兰陀人辱骂我、诽谤我，那时我就会这样想：‘这些须那巴兰陀人真是好啊！这些须那巴兰陀人真是太好了！因为他们还没有用手打我。’世尊！那时就该这样想；善逝！那时就该这样想。”

八 “但是，富楼那！如果须那巴兰陀人，用手打你，富楼那！那时你该怎么办呢？”

“大德！如果须那巴兰陀人，用手打我，那时我就会这样想：‘这些须那巴兰陀人真是好啊！这些须那巴兰陀人真是太好了！因为他们还没有用土块砸我。’世尊！那时就该这样想；善逝！那时就该这样想。”

九 “但是，富楼那！如果须那巴兰陀人，用土块砸你，富楼那！那时你该怎么办呢？”

“大德！如果须那巴兰陀人，用土块砸我，那时我就会这样想：‘这些须那巴兰陀人真是好啊！这些须那巴兰陀人真是太好了！因为他们还没有用棍棒打我。’世尊！那时就该这样想；善逝！那时就该这样想。”

一〇 “但是，富楼那！如果须那巴兰陀人，用棍棒打你，富楼那！那时你该怎么办呢？”

“大德！如果须那巴兰陀人，用棍棒打我，那时我就会这样想：‘这些须那巴兰陀人真是好啊！这些须那巴兰陀人真是太好了！因为他们还没有用刀砍我。’世尊！那时就该这样想；善逝！那时就该这样想。”

一一 “但是，富楼那！如果须那巴兰陀人，用刀砍你，那时你该怎么办呢？”

“大德！如果须那巴兰陀人，用刀砍我，那时我就会这样想：‘这些须那巴兰陀人真是好啊！这些须那巴兰陀人真是太好了！因为他们还没有用利刀夺去我的生命。’世尊！那时就该这样想；善逝！那时就该这样想。”

一二 “但是，富楼那！如果须那巴兰陀人，用利刀夺去你的生命，那时你该怎么办呢？”

“大德！如果须那巴兰陀人民，用利刀夺去我的生命，那时我就会这样想：‘世尊的一些弟子，因为厌恶、烦恼、嫌弃自己的身体和生命，而去寻找持刀（自杀）的人，而我不用寻找就得到了这个（死亡的机会）。’世尊！那时就该这样想；善逝！那时就该这样想。”

一三 “善哉，善哉！富楼那！具备了这样的调伏与寂静，你将能够在须那巴兰陀地方住下。富楼那！现在你可以（出发）了。”

一四 那时，尊者富楼那听了世尊的话，欢喜、随喜，从座位上起来，顶礼世尊，向右绕行后，收拾好坐卧具，拿着衣钵，向须那巴兰陀地方游行而去。一路游行，抵达了须那巴兰陀地方，尊者富楼那就在须那巴兰陀地方住了下来。

一五 这时，尊者富楼那就在那一个雨安居期间，度化了大约五百名优婆塞和五百名优婆夷，就在那一个雨安居期间，证得了三明，就在那一个雨安居期间，（他自己）般涅槃了。

一六 因此，许多比丘们，来到世尊那里……

一七 坐在一旁的这些比丘，对世尊说：“大德！那位名叫富楼那的善男子，是世尊以简要的教诫所教导的，他已经去世了！他的去处是哪里？他的来世会怎样呢？”

“诸比丘！富楼那善男子是贤明的。他行持了法和随法（符合正法的行为），也没有在法上给我增添麻烦。诸比丘！富楼那善男子已经般涅槃了。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.9 Channavagga 阐陀品 (SN 35.84-93)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.9.6 Bāhiyasutta 婆醯迦 (SN 35.89)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Bāhiyasuttaṃ

89. Atha kho āyasmā bāhiyo yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho āyasmā bāhiyo bhagavantaṃ etadavoca – “sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.

“Taṃ kiṃ maññasi, bāhiya, cakkhu niccaṃ vā aniccaṃ vā”ti?

“Aniccaṃ, bhante”.

“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?

“Dukkhaṃ, bhante”.

“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti?

“No hetaṃ, bhante”.

“Rūpā niccā vā aniccā vā”ti?

“Aniccā, bhante”…pe… cakkhuviññāṇaṃ…pe… cakkhusamphasso…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi niccaṃ vā aniccaṃ vā”ti?

“Aniccaṃ, bhante”.

“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?

“Dukkhaṃ, bhante”.

“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti?

“No hetaṃ, bhante”.

“Evaṃ passaṃ, bāhiya, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.

Atha kho āyasmā bāhiyo bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho āyasmā bāhiyo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. “Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi. Aññataro ca panāyasmā bāhiyo arahataṃ ahosīti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［八九］ 第六 婆醯迦

二 这时，尊者婆醯迦来到世尊那里……

三 坐在一旁的尊者婆醯迦，对世尊说：“大德！请世尊为我简略地说法，我听了世尊的法后，好能独自远离（人群），不放逸、精勤、专念地安住修行。”

四～八 “婆醯迦！你认为怎样：眼是常还是无常？”

“是无常，大德。”

“那无常的是苦还是乐？”

“是苦，大德。”

“那无常、苦、变易法，适合看作‘这是我的，我是这个，这是我的自我’吗？”

“不适合，大德。”

“色（形色、物质）是常还是无常？”

“是无常，大德。”

“眼识是……眼触是……耳是……鼻是……舌是……身是……

九 凡是缘意触所生起的受，无论是乐、是苦、还是不苦不乐，它也是常还是无常？”

“是无常，大德。”

“那无常的是苦还是乐？”

“是苦，大德。”

“那无常、苦、变易法，适合看作‘这是我的，我是这个，这是我的自我’吗？”

“不适合，大德。”

一〇 “婆醯迦！这样观察，多闻的圣弟子对眼、对色、对眼识……对眼触……凡是缘意触所生起的受，无论是乐、是苦、还是不苦不乐，对此也感到厌离。因厌离而离贪，因离贪而解脱，于解脱中生起‘已解脱’之智。了知：‘生已尽，梵行已立，所作已办，不受后有。’”

一一 因此，尊者婆醯迦听了世尊所说的话，欢喜、随喜，即从座位上起来，顶礼世尊，向右绕行后离开了。

一二 这时，尊者婆醯迦独自一人，远离（人群），不放逸、精勤、专念地安住修行。不久，（他实现了）善男子为之正确地从在家而出家（的目标），即那无上的梵行终点，就在此生中，自己证知、亲证、成就而住。了知：‘生已尽，梵行已立，所作已办，不受后有。’

一三 而尊者婆醯迦，就成了阿罗汉中的一位。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2564.6.17 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.9 Channavagga 阐陀品 (SN 35.84-93)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.9.7 Paṭhamaejāsutta 扰动是箭之一经 (SN 35.90)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Paṭhamaejāsuttaṃ

扰动是箭之一经

☆ 巴利经中“末那”（ opt. Maññeyya ）应翻译为 ➾

“应该（想要、可能、可以）憍慢于……”（ Mada ）；

而非只是“思量”（ Saṅkhāyakaṃ ）。

“末那”是“我”（ Me ）＋“了知”（ Añña ）的组合，也就是“自以为是”的知见。

圣典多次说明：佛法并不是“不思善、不思恶！”

☆ 不应该憍慢于六入处 ➾

⓵ 眼入处不被憍慢所转；

⓶ 耳入处不被憍慢所转；

⓷ 鼻入处不被憍慢所转；

⓸ 舌入处不被憍慢所转；

⓹ 身入处不被憍慢所转；

⓺ 意入处不被憍慢所转。

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☆ 六入处不被憍慢所扰动的36个道迹 ➾

～心 法师 整理于 佛历2564.6.16

不憍慢六入处：

㈠ 不应该憍慢于所见；

㈡ 不应该憍慢于所想；

㈢ 不应该憍慢于所知；

㈣ 不应该憍慢于所觉；

㈤ 不应该憍慢于所受；

㈥ 不应该憍慢于一切。

➊ 眼入处：

眼根所见；

色境所想；

眼识所知；

眼触所觉；

缘眼所受；

眼入处一切想。

➋ 耳入处：

耳根所见；

声境所想；

耳识所知；

耳触所觉；

缘耳所受；

耳入处一切想。

➌ 鼻入处：

鼻根所见；

香境所想；

鼻识所知；

鼻触所觉；

缘鼻所受；

鼻入处一切想。

➍ 舌入处：

舌根所见；

味境所想；

舌识所知；

舌触所觉；

缘舌所受；

舌入处一切想。

➎ 身入处：

身根所见；

触境所想；

身识所知；

身触所觉；

缘身所受；

身入处一切想。

➏ 意入处：

意根所见；

法境所想；

意识所知；

意触所觉；

缘意所受；

意入处一切想。

第一品 ✫ 不被憍慢所转动总说 Anejo vihareyyaṃ vītasallo

90. “Ejā, bhikkhave, rogo, ejā gaṇḍo, ejā sallaṃ.

（这时，世尊说：）“诸比丘！疾病是（被憍慢所）转动、肿瘤是（被憍慢所）转动、刺箭是（被憍慢所）转动！

Tasmātiha, bhikkhave, tathāgato anejo viharati vītasallo.

因此，诸比丘！如来不（被憍慢所）转动，已经离开刺箭，而安住于（修行）生活。

Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya ‘anejo vihareyyaṃ [vihareyya (sī. pī. ka.)] vītasallo’ti,

因此，诸比丘！比丘也应当希望：‘我不（被憍慢所）转动，愿意离开刺箭，而想要安住于（修行）生活！’

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第二品 ✫ 不应该憍慢于六入处 Cha-āyatana na maññeyya

第一章 ✩ 眼入处不被憍慢所转 Cakkhuṃ na maññeyya

第一节 ❦ 眼根所见 Cakkhusmiṃ

cakkhuṃ na maññeyya, cakkhusmiṃ na maññeyya, cakkhuto na maññeyya, cakkhu meti na maññeyya;

不应该憍慢于眼（见），不应该憍慢于眼所（见），不应该由于眼（见）而憍慢，不应该由于眼所（见）而憍慢。

第二节 ❦ 色境所想 Rūpesu

rūpe na maññeyya, rūpesu na maññeyya, rūpato na maññeyya, rūpā meti na maññeyya;

不应该憍慢于色（想），不应该憍慢于色所（想），不应该由于色（想）而憍慢，不应该由于色所（想）而憍慢。

第三节 ❦ 眼识所知 Cakkhuviññāṇasmiṃ

cakkhuviññāṇaṃ na maññeyya, cakkhuviññāṇasmiṃ na maññeyya, cakkhuviññāṇato na maññeyya, cakkhuviññāṇaṃ meti na maññeyya;

不应该憍慢于眼识，不应该憍慢于眼识所（知），不应该由于眼识而憍慢，不应该由于眼识所（知）而憍慢。

第四节 ❦ 眼触所觉 Cakkhusamphassasmiṃ

cakkhusamphassaṃ na maññeyya, cakkhusamphassasmiṃ na maññeyya, cakkhusamphassato na maññeyya, cakkhusamphasso meti na maññeyya.

不应该憍慢于眼触，不应该憍慢于眼触所（觉），不应该由于眼触而憍慢，不应该由于眼触所（觉）而憍慢。

第五节 ❦ 缘眼所受 Cakkhusamphassapaccayā uppajjati vedayitaṃ

Yampidaṃ cakkhusamphassapaccayā

无论如何！凡以此眼触为缘——

uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā

所形成的感觉经验，或乐受、或苦受、或非苦非乐受；

tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṃ meti na maññeyya.

既不应该憍慢于其（受），也不应该憍慢于其所（受），也不应该由于其（受）而憍慢，更不应该由于其所（受）而憍慢。

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第二章 ✩ 耳入处不被憍慢所转 Sotaṃ na maññeyya

第一节 ❦ 耳根所闻 Sotasmiṃ

“Sotaṃ na maññeyya…pe…

不应该憍慢于耳（闻），不应该憍慢于耳所（闻），不应该由于耳（闻）而憍慢，不应该由于耳所（闻）而憍慢。

第二节 ❦ 声境所想 Saddesu

不应该憍慢于声（想），不应该憍慢于声所（想），不应该由于声（想）而憍慢，不应该由于声所（想）而憍慢。

第三节 ❦ 耳识所知 Sotaviññāṇasmiṃ

不应该憍慢于耳识，不应该憍慢于耳识所（知），不应该由于耳识而憍慢，不应该由于耳识所（知）而憍慢。

第四节 ❦ 耳触所觉 Sotasamphassasmiṃ

不应该憍慢于耳触，不应该憍慢于耳触所（觉），不应该由于耳触而憍慢，不应该由于耳触所（觉）而憍慢。

第五节 ❦ 缘耳所受 Sotasamphassapaccayā uppajjati vedayitaṃ

无论如何！凡以此耳触为缘——

所形成的感觉经验，或乐受、或苦受、或非苦非乐受；

既不应该憍慢于其（受），也不应该憍慢于其所（受），也不应该由于其（受）而憍慢，更不应该由于其所（受）而憍慢。

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第三章 ✩ 鼻入处不被憍慢所转 Ghānaṃ na maññeyya

第一节 ❦ 鼻根所嗅 Ghānasmiṃ

ghānaṃ na maññeyya…pe…

不应该憍慢于鼻（嗅），不应该憍慢于鼻所（嗅），不应该由于鼻（嗅）而憍慢，不应该由于鼻所（嗅）而憍慢。

第二节 ❦ 香境所想 Gandhesu

不应该憍慢于香（想），不应该憍慢于香所（想），不应该由于香（想）而憍慢，不应该由于香所（想）而憍慢。

第三节 ❦ 鼻识所知 Ghānaviññāṇasmiṃ

不应该憍慢于鼻识，不应该憍慢于鼻识所（知），不应该由于鼻识而憍慢，不应该由于鼻识所（知）而憍慢。

第四节 ❦ 鼻触所觉 Ghānasamphassasmiṃ

不应该憍慢于鼻触，不应该憍慢于鼻触所（觉），不应该由于鼻触而憍慢，不应该由于鼻触所（觉）而憍慢。

第五节 ❦ 缘鼻所受 Ghānasamphassapaccayā uppajjati vedayitaṃ

无论如何！凡以此鼻触为缘——

所形成的感觉经验，或乐受、或苦受、或非苦非乐受；

既不应该憍慢于其（受），也不应该憍慢于其所（受），也不应该由于其（受）而憍慢，更不应该由于其所（受）而憍慢。

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第四章 ✩ 舌入处不被憍慢所转 Jivhaṃ na maññeyya

第一节 ❦ 舌根所尝 Jivhāya

jivhaṃ na maññeyya, jivhāya na maññeyya, jivhāto na maññeyya, jivhā meti na maññeyya;

不应该憍慢于舌（尝），不应该憍慢于舌所（尝），不应该由于舌（尝）而憍慢，不应该由于舌所（尝）而憍慢。

第二节 ❦ 味境所想 Rasesu

rase na maññeyya…pe…

不应该憍慢于味（想），不应该憍慢于味所（想），不应该由于味（想）而憍慢，不应该由于味所（想）而憍慢。

第三节 ❦ 舌识所知 Jivhāviññāṇasmiṃ

jivhāviññāṇaṃ na maññeyya…pe…

不应该憍慢于舌识，不应该憍慢于舌识所（知），不应该由于舌识而憍慢，不应该由于舌识所（知）而憍慢。

第四节 ❦ 舌触所觉 Jivhāsamphassasmiṃ

jivhāsamphassaṃ na maññeyya…pe…

不应该憍慢于舌触，不应该憍慢于舌触所（觉），不应该由于舌触而憍慢，不应该由于舌触所（觉）而憍慢。

第五节 ❦ 缘舌所受 Jivhāsamphassapaccayā uppajjati vedayitaṃ

yampidaṃ jivhāsamphassapaccayā

无论如何！凡以此舌触为缘——

uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā

所形成的感觉经验，或乐受、或苦受、或非苦非乐受；

tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṃ meti na maññeyya.

既不应该憍慢于其（受），也不应该憍慢于其所（受），也不应该由于其（受）而憍慢，更不应该由于其所（受）而憍慢。

卍　　　　卍　　　　卍

第五章 ✩ 身入处不被憍慢所转 Kāyaṃ na maññeyya

第一节 ❦ 身根所触 Kāyasmiṃ

“Kāyaṃ na maññeyya…pe…

不应该憍慢于身（触），不应该憍慢于身所（触），不应该由于身（触）而憍慢，不应该由于身所（触）而憍慢。

第二节 ❦ 触境所想 Phoṭṭhabbesu

不应该憍慢于触（想），不应该憍慢于触所（想），不应该由于触（想）而憍慢，不应该由于触所（想）而憍慢。

第三节 ❦ 身识所知 Kāyaviññāṇasmiṃ

不应该憍慢于身识，不应该憍慢于身识所（知），不应该由于身识而憍慢，不应该由于身识所（知）而憍慢。

第四节 ❦ 身触所觉 Kāyasamphassasmiṃ

不应该憍慢于身触，不应该憍慢于身触所（觉），不应该由于身触而憍慢，不应该由于身触所（觉）而憍慢。

第五节 ❦ 缘身所受 Kāyasamphassapaccayā uppajjati vedayitaṃ

无论如何！凡以此身触为缘——

所形成的感觉经验，或乐受、或苦受、或非苦非乐受；

既不应该憍慢于其（受），也不应该憍慢于其所（受），也不应该由于其（受）而憍慢，更不应该由于其所（受）而憍慢。

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第六章 ✩ 意入处不被憍慢所转 Manaṃ na maññeyya

第一节 ❦ 意根所识 Manasmiṃ

manaṃ na maññeyya, manasmiṃ na maññeyya, manato na maññeyya, mano meti na maññeyya;

不应该憍慢于意（识），不应该憍慢于意所（识），不应该由于意（识）而憍慢，不应该由于意所（识）而憍慢。

第二节 ❦ 法境所想 Dhammesu

dhamme na maññeyya…pe…

不应该憍慢于法（想），不应该憍慢于法所（想），不应该由于法（想）而憍慢，不应该由于法所（想）而憍慢。

第三节 ❦ 意识所知 Manoviññāṇasmiṃ

mano viññāṇaṃ…pe…

不应该憍慢于意识，不应该憍慢于意识所（知），不应该由于意识而憍慢，不应该由于意识所（知）而憍慢。

第四节 ❦ 意触所觉 Manosamphassasmiṃ

manosamphassaṃ…pe…

不应该憍慢于意触，不应该憍慢于意触所（觉），不应该由于意触而憍慢，不应该由于意触所（觉）而憍慢。

第五节 ❦ 缘意所受 Manosamphassapaccayā uppajjati vedayitaṃ

yampidaṃ manosamphassapaccayā

无论如何！凡以此意触为缘——

uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā

所形成的感觉经验，或乐受、或苦受、或非苦非乐受；

tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṃ meti na maññeyya;

既不应该憍慢于其（受），也不应该憍慢于其所（受），也不应该由于其（受）而憍慢，更不应该由于其所（受）而憍慢。

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第三品 ✫ 不应该憍慢于一切想 Sabbaṃ na maññeyya

sabbaṃ na maññeyya,

⑴ 不应该憍慢于一切（想）；

sabbasmiṃ na maññeyya,

⑵ 不应该憍慢于一切所（想）；

sabbato na maññeyya,

⑶ 不应该由于一切（想）而憍慢；

sabbaṃ meti na maññeyya.

⑷ 不应该由于一切所（想）而憍慢。

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第四品 ✫ 不被憍慢所转动结语 Kataṃ karaṇīyaṃ nāparaṃ itthattāyā

“So evaṃ amaññamāno na kiñcipi loke upādiyati.

当他像这样无所憍慢的时候，就在世间不再执取任何事物；

Anupādiyaṃ na paritassati.

当他不执取（任何事物）的时候，就没有恐怖；

Aparitassaṃ paccattaññeva parinibbāyati.

当他没有恐怖的时候，就正确地在此独自了知纯一的涅槃（烦恼完全地被熄灭）。

‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ nāparaṃ itthattāyā’ti pajānātī”ti.

他以智慧了知：‘（我的）生已经灭尽，梵行已经确立；应做的事已经做完，不再有后世的存在！’”

Sattamaṃ.

扰动是箭之一经 ～阐陀品‧第七经终

～《六处相应‧阐陀品‧Paṭhamaejāsutta 扰动是箭之一经》(SN 35.90)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2564.6.17 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.9 Channavagga 阐陀品 (SN 35.84-93)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.9.8 Dutiyaejāsutta 扰动是箭之二经 (SN 35.91)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Dutiyaejāsuttaṃ

扰动是箭之二经

☆ “末那”（ Maññati ）应翻译为 ➾

“憍慢”（ Mada ），而非“思量”（ Saṅkhāyakaṃ ）。

“末那”是“我”（ Me ）＋“了知”（ Añña ）的组合，也就是“自以为是”的知见。

再次强调！原始佛法并不是“不思善、不思恶！”

☆ 不应该憍慢于六入处、五蕴、十八界 ➾

① 不应该憍慢于眼见、色想；

② 不应该憍慢于耳闻、声想；

③ 不应该憍慢于鼻嗅（觉）、香想；

④ 不应该憍慢于舌尝、味（觉）想；

⑤ 不应该憍慢于身觉、触想；

⑥ 不应该憍慢于意知、法想。

卍　　　　卍　　　　卍

☆ 六入处、五蕴、十八界离开刺箭的36个道迹 ➾ ～心 法师 整理于 佛历2564.6.17

不应该憍慢于六入处五蕴或十八界：

㈠ 不应该憍慢于见或所见或由于见或所见而憍慢；

㈡ 不应该憍慢于想或所想或由于想或所想而憍慢；

㈢ 不应该憍慢于知或所知或由于知或所知而憍慢；

㈣ 不应该憍慢于觉或所觉或由于觉或所觉而憍慢；

㈤ 不应该憍慢于受或所受或由于受或所受而憍慢；

㈥ 熄灭六想或其所想或由于六想或其所想而憍慢。

➊ 离开六入处刺箭：

眼耳鼻舌身意入处所见；

色声香味触法境界所想；

眼耳鼻舌身意识所认知；

眼耳鼻舌身意触所察觉；

缘眼耳鼻舌身意所感受；

缘眼耳鼻舌身意入处一切色声香味触法想。

➋ 离开五取蕴刺箭：

色受想行识蕴所见；

色受想行识蕴所想；

色受想行识蕴所知；

色受想行识蕴所觉；

色受想行识蕴所受；

缘色受想行识一切色声香味触法想。

➌ 离开十八界刺箭：

六根六尘六识所见；

六根六尘六识所想；

六根六尘六识所知；

六根六尘六识所觉；

六根六尘六识所受；

六根六尘六识一切色声香味触法想。

第一品 ✫ 不被憍慢所转动总说 Anejo vihareyyaṃ vītasallo

91. “Ejā, bhikkhave, rogo, ejā gaṇḍo, ejā sallaṃ.

（这时，世尊说：）“诸比丘！疾病是（被憍慢所）转动、肿瘤是（被憍慢所）转动、刺箭是（被憍慢所）转动！

Tasmātiha, bhikkhave, tathāgato anejo viharati vītasallo.

因此，诸比丘！如来不（被憍慢所）转动，已经离开刺箭，而安住于（修行）生活。

Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya ‘anejo vihareyyaṃ vītasallo’ti,

因此，诸比丘！比丘也应当希望：‘我不（被憍慢所）转动，愿意离开刺箭，而想要安住于（修行）生活！’

卍　　　　卍　　　　卍

第二品 ✫ 不应该憍慢于六入处 Cha-āyatana na maññeyya

第一章 ✩ 眼入处不被憍慢所转 Cakkhuṃ na maññeyya

第一节 ❦ 眼根所见 Cakkhusmiṃ

cakkhuṃ na maññeyya, cakkhusmiṃ na maññeyya, cakkhuto na maññeyya, cakkhu meti na maññeyya;

不应该憍慢于眼（见），不应该憍慢于眼所（见），不应该由于眼（见）而憍慢，不应该由于眼所（见）而憍慢。

第二节 ❦ 色境所想 Rūpesu

rūpe na maññeyya…

不应该憍慢于色（想），不应该憍慢于色所（想），不应该由于色（想）而憍慢，不应该由于色所（想）而憍慢。

第三节 ❦ 眼识所知 Cakkhuviññāṇasmiṃ

cakkhuviññāṇaṃ…

不应该憍慢于眼识，不应该憍慢于眼识所（知），不应该由于眼识而憍慢，不应该由于眼识所（知）而憍慢。

第四节 ❦ 眼触所觉 Cakkhusamphassasmiṃ

cakkhusamphassaṃ…

不应该憍慢于眼触，不应该憍慢于眼触所（觉），不应该由于眼触而憍慢，不应该由于眼触所（觉）而憍慢。

第五节 ❦ 缘眼所受 Cakkhusamphassapaccayā uppajjati vedayitaṃ

yampidaṃ cakkhusamphassapaccayā

无论如何！凡以此眼触为缘——

uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā

所形成的感觉经验，或乐受、或苦受、或非苦非乐受；

tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṃ meti na maññeyya.

既不应该憍慢于其（受），也不应该憍慢于其所（受），也不应该由于其（受）而憍慢，更不应该由于其所（受）而憍慢。

第六节 ❦ 熄灭色想或再生？ Yañhi maññat?

Yañhi, bhikkhave, maññati,

的确，诸比丘！无论憍慢于何种（想）？

yasmiṃ maññati,

无论憍慢于何处所（想）？

yato maññati,

无论由于何种（想）而憍慢？

yaṃ meti maññati,

无论由于何处所（想）而憍慢？

tato taṃ hoti aññathā.

由此（憍慢）而有那（想），存在对立、（引起）再生变易！

Aññathābhāvī bhavasatto

不可避免！必将成为（未来生死）再生变易的有情生命；

loko bhavameva abhinandati

然而，当他对以‘有我的生命形态’存在于世间，却显露出欢喜。

卍　　　　卍　　　　卍

第二章 ✩ 耳入处不被憍慢所转 Sotaṃ na maññeyya

…pe….

不应该憍慢于耳（闻）……

第三章 ✩ 鼻入处不被憍慢所转 Ghānaṃ na maññeyya

不应该憍慢于鼻（嗅）……

第四章 ✩ 舌入处不被憍慢所转 Jivhaṃ na maññeyya

第一节 ❦ 舌根所尝 Jivhāya

“Jivhaṃ na maññeyya, jivhāya na maññeyya, jivhāto na maññeyya, jivhā meti na maññeyya;

不应该憍慢于舌（尝），不应该憍慢于舌所（尝），不应该由于舌（尝）而憍慢，不应该由于舌所（尝）而憍慢。

第二节 ❦ 味境所想 Rasesu

rase na maññeyya…

不应该憍慢于味（想），不应该憍慢于味所（想），不应该由于味（想）而憍慢，不应该由于味所（想）而憍慢。

第三节 ❦ 舌识所知 Jivhāviññāṇasmiṃ

jivhāviññāṇaṃ…

不应该憍慢于舌识，不应该憍慢于舌识所（知），不应该由于舌识而憍慢，不应该由于舌识所（知）而憍慢。

第四节 ❦ 舌触所觉 Jivhāsamphassasmiṃ

jivhāsamphassaṃ…

不应该憍慢于舌触，不应该憍慢于舌触所（觉），不应该由于舌触而憍慢，不应该由于舌触所（觉）而憍慢。

第五节 ❦ 缘舌所受 Jivhāsamphassapaccayā uppajjati vedayitaṃ

yampidaṃ jivhāsamphassapaccayā

无论如何！凡以此舌触为缘——

uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā

所形成的感觉经验，或乐受、或苦受、或非苦非乐受；

tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṃ meti na maññeyya.

既不应该憍慢于其（受），也不应该憍慢于其所（受），也不应该由于其（受）而憍慢，更不应该由于其所（受）而憍慢。

第六节 ❦ 熄灭味想或再生？ Yañhi maññat?

Yañhi, bhikkhave, maññati,

的确，诸比丘！无论憍慢于何种（想）？

yasmiṃ maññati,

无论憍慢于何处所（想）？

yato maññati,

无论由于何种（想）而憍慢？

yaṃ meti maññati,

无论由于何处所（想）而憍慢？

tato taṃ hoti aññathā.

由此（憍慢）而有那（想），存在对立、（引起）再生变易！

Aññathābhāvī bhavasatto

不可避免！必将成为（未来生死）再生变易的有情生命；

loko bhavameva abhinandati

然而，当他对以‘有我的生命形态’存在于世间，却显露出欢喜。

卍　　　　卍　　　　卍

第五章 ✩ 身入处不被憍慢所转 Kāyaṃ na maññeyya

…pe….

不应该憍慢于身（触）……

第六章 ✩ 意入处不被憍慢所转 Manaṃ na maññeyya

第一节 ❦ 意根所识 Manasmiṃ

“Manaṃ na maññeyya, manasmiṃ na maññeyya, manato na maññeyya, mano meti na maññeyya…

不应该憍慢于意（识），不应该憍慢于意所（识），不应该由于意（识）而憍慢，不应该由于意所（识）而憍慢。

第二节 ❦ 法境所想 Dhammesu

不应该憍慢于法（想），不应该憍慢于法所（想），不应该由于法（想）而憍慢，不应该由于法所（想）而憍慢。

第三节 ❦ 意识所知 Manoviññāṇasmiṃ

manoviññāṇaṃ…

不应该憍慢于意识，不应该憍慢于意识所（知），不应该由于意识而憍慢，不应该由于意识所（知）而憍慢。

第四节 ❦ 意触所觉 Manosamphassasmiṃ

manosamphassaṃ…

不应该憍慢于意触，不应该憍慢于意触所（觉），不应该由于意触而憍慢，不应该由于意触所（觉）而憍慢。

第五节 ❦ 缘意所受 Manosamphassapaccayā uppajjati vedayitaṃ

yampidaṃ manosamphassapaccayā

无论如何！凡以此意触为缘——

uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā

所形成的感觉经验，或乐受、或苦受、或非苦非乐受；

tampi na maññeyya, tasmimpi na maññeyya, tatopi na maññeyya, taṃ meti na maññeyya.

既不应该憍慢于其（受），也不应该憍慢于其所（受），也不应该由于其（受）而憍慢，更不应该由于其所（受）而憍慢。

第六节 ❦ 熄灭法想或再生？ Yañhi maññat?

Yañhi, bhikkhave, maññati,

的确，诸比丘！无论憍慢于何种（想）？

yasmiṃ maññati,

无论憍慢于何处所（想）？

yato maññati,

无论由于何种（想）而憍慢？

yaṃ meti maññati,

无论由于何处所（想）而憍慢？

tato taṃ hoti aññathā.

由此（憍慢）而有那（想），存在对立、（引起）再生变易！

Aññathābhāvī bhavasatto

不可避免！必将成为（未来生死）再生变易的有情生命；

loko bhavameva abhinandati.

然而，当他对以‘有我的生命形态’存在于世间，却显露出欢喜。

卍　　　　卍　　　　卍

第三品 ✫ 不憍慢于五蕴十八界 Khandhadhātuāyatanā na maññeyya

“Yāvatā, bhikkhave, khandhadhātuāyatanā

诸比丘！从（六入）处、乃至（五）蕴、直到（十八）界——

tampi na maññeyya,

⑴ 既不应该憍慢于其（想）；

tasmimpi na maññeyya,

⑵ 也不应该憍慢于其所（想）；

tatopi na maññeyya,

⑶ 也不应该由于其（想）而憍慢；

taṃ meti na maññeyya.

⑷ 更不应该由于其所（想）而憍慢。

卍　　　　卍　　　　卍

第四品 ✫ 不被憍慢所转动结语 Kataṃ karaṇīyaṃ nāparaṃ itthattāyā

So evaṃ amaññamāno na kiñci loke upādiyati.

当他像这样无所憍慢的时候，就在世间不执取任何事物；

Anupādiyaṃ na paritassati.

当他不执取（任何事物）的时候，就没有恐怖；

Aparitassaṃ paccattaññeva parinibbāyati.

当他没有恐怖的时候，就正确地在此独自了知纯一的涅槃（烦恼完全地被熄灭）。

‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.

他以智慧了知：‘（我的）生已经灭尽，梵行已经确立；应做的事已经做完，不再有后世的存在！’”

Aṭṭhamaṃ.

扰动是箭之二经 ～阐陀品‧第八经终

～《六处相应‧阐陀品‧Dutiyaejāsutta 扰动是箭之二经》(SN 35.91)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.9 Channavagga 阐陀品 (SN 35.84-93)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.9.9 Paṭhamadvayasutta 二法之一 (SN 35.92)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Paṭhamadvayasuttaṃ

92. “Dvayaṃ vo, bhikkhave, desessāmi. Taṃ suṇātha. Kiñca, bhikkhave, dvayaṃ? Cakkhuñceva rūpā ca, sotañceva saddā ca, ghānañceva gandhā ca, jivhā ceva rasā ca, kāyo ceva phoṭṭhabbā ca, mano ceva dhammā ca – idaṃ vuccati, bhikkhave, dvayaṃ.

“Yo, bhikkhave, evaṃ vadeyya – ‘ahametaṃ dvayaṃ paccakkhāya aññaṃ dvayaṃ paññapessāmī’ti, tassa vācāvatthukamevassa. Puṭṭho ca na sampāyeyya. Uttariñca vighātaṃ āpajjeyya. Taṃ kissa hetu? Yathā taṃ, bhikkhave, avisayasmin”ti. Navamaṃ.

☸---------------------------------------------------------------------

[九二] 第九 二法（一）

二 “诸比丘！我为你们说二法，对此应当仔细听。诸比丘！什么叫二法呢？

三 眼与色，耳与声，鼻与香，舌与味，身与触，意与法。诸比丘！这就称为二法。

四 诸比丘！如果有人这样说：‘我舍弃这二法，另外宣说其他的二法。’这仅仅是他的空话而已。

即使遇到别人的提问，也难以圆满回答，反而会陷入困惑迷茫。

五 为什么呢？诸比丘！这就好比处于（自己认知）范围之外的境界。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.9 Channavagga 阐陀品 (SN 35.84-93)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.9.10 Dutiyadvayasutta 二法之二 (SN 35.93)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Dutiyadvayasuttaṃ

93. “Dvayaṃ, bhikkhave, paṭicca viññāṇaṃ sambhoti. Kathañca, bhikkhave, dvayaṃ paṭicca viññāṇaṃ sambhoti? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Cakkhu aniccaṃ vipariṇāmi aññathābhāvi. Rūpā aniccā vipariṇāmino aññathābhāvino. Itthetaṃ dvayaṃ calañceva byathañca aniccaṃ vipariṇāmi aññathābhāvi. Cakkhuviññāṇaṃ aniccaṃ vipariṇāmi aññathābhāvi. Yopi hetu yopi paccayo cakkhuviññāṇassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. Aniccaṃ kho pana, bhikkhave, paccayaṃ paṭicca uppannaṃ cakkhuviññāṇaṃ kuto niccaṃ bhavissati! Yā kho, bhikkhave, imesaṃ tiṇṇaṃ dhammānaṃ saṅgati sannipāto samavāyo, ayaṃ vuccati cakkhusamphasso. Cakkhusamphassopi anicco vipariṇāmī aññathābhāvī. Yopi hetu yopi paccayo cakkhusamphassassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. Aniccaṃ kho pana, bhikkhave, paccayaṃ paṭicca uppanno cakkhusamphasso kuto nicco bhavissati! Phuṭṭho, bhikkhave, vedeti, phuṭṭho ceteti, phuṭṭho sañjānāti. Itthetepi dhammā calā ceva byathā ca aniccā vipariṇāmino aññathābhāvino. Sotaṃ…pe….

“Jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṃ. Jivhā aniccā vipariṇāmī aññathābhāvī [vipariṇāminī aññathābhāvinī (?)]. Rasā aniccā vipariṇāmino aññathābhāvino. Itthetaṃ dvayaṃ calañceva byathañca aniccaṃ vipariṇāmi aññathābhāvi. Jivhāviññāṇaṃ aniccaṃ vipariṇāmi aññathābhāvi. Yopi hetu yopi paccayo jivhāviññāṇassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. Aniccaṃ kho pana, bhikkhave, paccayaṃ paṭicca uppannaṃ jivhāviññāṇaṃ, kuto niccaṃ bhavissati! Yā kho, bhikkhave, imesaṃ tiṇṇaṃ dhammānaṃ saṅgati sannipāto samavāyo, ayaṃ vuccati jivhāsamphasso. Jivhāsamphassopi anicco vipariṇāmī aññathābhāvī. Yopi hetu yopi paccayo jivhāsamphassassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. Aniccaṃ kho pana, bhikkhave, paccayaṃ paṭicca uppanno jivhāsamphasso, kuto nicco bhavissati! Phuṭṭho, bhikkhave, vedeti, phuṭṭho ceteti, phuṭṭho sañjānāti. Itthetepi dhammā calā ceva byathā ca aniccā vipariṇāmino aññathābhāvino. Kāyaṃ…pe….

“Manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Mano anicco vipariṇāmī aññathābhāvī. Dhammā aniccā vipariṇāmino aññathābhāvino. Itthetaṃ dvayaṃ calañceva byathañca aniccaṃ vipariṇāmi aññathābhāvi. Manoviññāṇaṃ aniccaṃ vipariṇāmi aññathābhāvi. Yopi hetu yopi paccayo manoviññāṇassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. Aniccaṃ kho pana, bhikkhave, paccayaṃ paṭicca uppannaṃ manoviññāṇaṃ, kuto niccaṃ bhavissati! Yā kho, bhikkhave, imesaṃ tiṇṇaṃ dhammānaṃ saṅgati sannipāto samavāyo, ayaṃ vuccati manosamphasso. Manosamphassopi anicco vipariṇāmī aññathābhāvī. Yopi hetu yopi paccayo manosamphassassa uppādāya, sopi hetu sopi paccayo anicco vipariṇāmī aññathābhāvī. Aniccaṃ kho pana, bhikkhave, paccayaṃ paṭicca uppanno manosamphasso, kuto nicco bhavissati! Phuṭṭho, bhikkhave, vedeti, phuṭṭho ceteti, phuṭṭho sañjānāti. Itthetepi dhammā calā ceva byathā ca aniccā vipariṇāmino aññathābhāvino. Evaṃ kho, bhikkhave, dvayaṃ paṭicca viññāṇaṃ sambhotī”ti. Dasamaṃ.

Channavaggo navamo.

Tassuddānaṃ –

Palokasuññā saṃkhittaṃ, channo puṇṇo ca bāhiyo;

Ejena ca duve vuttā, dvayehi apare duveti.

☸---------------------------------------------------------------------

[九三] 第十 二法（二）

二 “诸比丘！缘于二法而生识。诸比丘！如何缘于二法而生识呢？

三 以眼与色为缘而生眼识。眼是无常、变坏、变异性质的；色也是无常、变坏、变异性质的。

像这样，这两种法是动摇、消散、无常、变坏、变异性质的。那么眼识也是无常、变坏、变异性质的。

凡是作为眼识生起的因和缘，那因与缘也是无常、变坏、变异性质的。诸比丘！依靠无常的缘所生起的眼识，怎么可能是常住的呢？

诸比丘！凡是这三种法的汇合、集结、和合，诸比丘！称这为眼触。眼触也是无常、变坏、变异性质的。

凡是作为眼触生起的因和缘，这因与缘也是无常、变坏、变异性质的。那么，诸比丘！依靠无常的缘所生起的眼触，怎么可能是常住的呢？

诸比丘！接触了就感受，接触了就思虑，接触了就认知，像这样，这些法也是动摇、消散、无常、变坏、变异性质的。

四 以耳与声为缘而生耳识……

五 以鼻与香为缘而生鼻识……

六 以舌与味为缘而生舌识……

七 以身与触为缘而生身识……

八 以意与法为缘而生意识。意是无常、变坏、变异性质的。法也是无常、变坏、变异性质的。

像这样，这两种法是动摇、消散、无常、变坏、变异性质的。意识也是无常、变坏、变异性质的。

凡是作为意识生起的因和缘，其因与缘也是无常、变坏、变异性质的。

诸比丘！依靠无常的缘所生起的意识，怎么可能是常住的呢？诸比丘！凡是这三种法的汇合、集结、和合，诸比丘！称这为意触。

意触也是无常、变坏、变异性质的。凡是作为意触生起的因和缘，其因与缘也是无常、变坏、变异性质的。

那么，诸比丘！依靠无常的缘所生起的意触，怎么可能是常住的呢？诸比丘！接触了就感受，接触了就思虑，接触了就认知，像这样，这些法也是动摇、消散、无常、变坏、变异性质的。

九 诸比丘！像这样，缘于二法而生识。”

阐陀品第九 （终）

其摄颂曰：

败坏空简约

阐陀富楼那

以及婆希迦

再说二扰动

依二说他二

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.10 Saḷavagga 弃舍品 (SN 35.94-103)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.10.1 Adantaaguttasutta 所摄取 (SN 35.94)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Saḷavaggo

1. Adantaaguttasuttaṃ

94. Sāvatthinidānaṃ. “Chayime, bhikkhave, phassāyatanā adantā aguttā arakkhitā asaṃvutā dukkhādhivāhā honti. Katame cha? Cakkhu, bhikkhave, phassāyatanaṃ adantaṃ aguttaṃ arakkhitaṃ asaṃvutaṃ dukkhādhivāhaṃ hoti…pe… jivhā, bhikkhave, phassāyatanaṃ adantaṃ aguttaṃ arakkhitaṃ asaṃvutaṃ dukkhādhivāhaṃ hoti…pe… mano, bhikkhave, phassāyatanaṃ adantaṃ aguttaṃ arakkhitaṃ asaṃvutaṃ dukkhādhivāhaṃ hoti. Ime kho, bhikkhave, cha phassāyatanā adantā aguttā arakkhitā asaṃvutā dukkhādhivāhā honti”.

“Chayime, bhikkhave, phassāyatanā sudantā suguttā surakkhitā susaṃvutā sukhādhivāhā honti. Katame cha? Cakkhu, bhikkhave, phassāyatanaṃ sudantaṃ suguttaṃ surakkhitṃ susaṃvutaṃ sukhādhivāhaṃ hoti…pe… jivhā, bhikkhave, phassāyatanaṃ sudantaṃ suguttaṃ surakkhitaṃ susaṃvutaṃ sukhādhivāhaṃ hoti…pe… mano, bhikkhave, phassāyatanaṃ sudantaṃ suguttaṃ surakkhitaṃ susaṃvutaṃ sukhādhivāhaṃ hoti. Ime kho, bhikkhave, cha phassāyatanā sudantā suguttā surakkhitā susaṃvutā sukhādhivāhā hontī”ti. Idamavoca bhagavā…pe… etadavoca satthā –

“Saḷeva [chaḷeva (ka.)] phassāyatanāni bhikkhavo,

Asaṃvuto yattha dukkhaṃ nigacchati;

Tesañca ye saṃvaraṇaṃ avedisuṃ,

Saddhādutiyā viharantānavassutā.

“Disvāna rūpāni manoramāni,

Athopi disvāna amanoramāni;

Manorame rāgapathaṃ vinodaye,

Na cāppiyaṃ meti manaṃ padosaye.

“Saddañca sutvā dubhayaṃ piyāppiyaṃ,

Piyamhi sadde na samucchito siyā;

Athoppiye dosagataṃ vinodaye,

Na cāppiyaṃ meti manaṃ padosaye.

“Gandhañca ghatvā surabhiṃ manoramaṃ,

Athopi ghatvā asuciṃ akantiyaṃ;

Akantiyasmiṃ paṭighaṃ vinodaye,

Chandānunīto na ca kantiye siyā.

“Rasañca bhotvāna asāditañca sāduṃ,

Athopi bhotvāna asādumekadā;

Sāduṃ rasaṃ nājjhosāya bhuñje,

Virodhamāsādusu nopadaṃsaye.

“Phassena phuṭṭho na sukhena majje [majjhe (syā. kaṃ. pī.)],

Dukkhena phuṭṭhopi na sampavedhe;

Phassadvayaṃ sukhadukkhe upekkhe,

Anānuruddho aviruddha kenaci.

“Papañcasaññā itarītarā narā,

Papañcayantā upayanti saññino;

Manomayaṃ gehasitañca sabbaṃ,

Panujja nekkhammasitaṃ irīyati.

“Evaṃ mano chassu yadā subhāvito,

Phuṭṭhassa cittaṃ na vikampate kvaci;

Te rāgadose abhibhuyya bhikkhavo,

Bhavattha [bhavatha (sī. syā. kaṃ.)] jātimaraṇassa pāragā”ti. paṭhamaṃ;

☸---------------------------------------------------------------------

第五 弃舍品

［九四］ 第一 所摄取（一）

二 “诸比丘！对于这六种触处，如果不调伏、不守护、不防护、不约束，就会带来痛苦。是哪六种呢？

三～七 诸比丘！对于眼的触处，如果不调伏、不守护、不防护、不约束，就会带来痛苦。对于耳的触处……鼻的触处……舌的触处……身的触处：

八 诸比丘！对于意的触处，如果不调伏、不守护、不防护、不约束，就会带来痛苦。

九 诸比丘！对于这六种触处，如果不调伏、不守护、不防护、不约束，就会带来痛苦。

一〇 诸比丘！对于这六种触处，如果善于调伏、善于守护、善于防护、善于约束，就会带来安乐。是哪六种呢？

一一～一五 诸比丘！对于眼的触处，如果善于调伏、善于守护、善于防护、善于约束，就会带来安乐。对于耳的触处……鼻的触处……舌的触处……身的触处……

一六 诸比丘！对于意的触处，如果善于调伏、善于守护、善于防护、善于约束，就会带来安乐。

一七 诸比丘！对于这六种触处，如果善于调伏、善于守护、善于防护、善于约束，就会带来安乐。”

一八 世尊宣说了这些……导师又补充说道：

（一）“诸比丘！触处共有六种，对此不加约束守护的人，就会遭遇痛苦；那些知晓并实行约束守护的人，则以信为伴侣，无烦恼地安住。

（二）看见了令人愉悦的色境，又看见了不令人愉悦的色境；对于愉悦的色境，应当去除通往贪欲的路径；对于不合意的色境，不要让它（不合意之感）污染自己的心意，心想‘这不是我所应接受的’。

（三）同样地，听到了可爱与不可爱的声音，对于可爱的声音，不应沉迷其中；而对于不可爱的声音，应去除瞋恚之心，心想‘这不是我所应接受的’，不让它污染自己的心意。

（四）嗅到了芬芳怡人的香气，又嗅到了污秽难闻的气味；对于难闻的气味，应防止生起厌恶之心；对于怡人的香气，不应生起贪着之念。

（五）尝到了美味甘甜的味道，又或者某时尝到了不好吃的味道；对于甘美的味道，不应贪恋执着地食用；对于不好吃的味道，也不要显露出抵触和不满。

（六）被舒适的触觉所触及时，不要沉醉于快乐之中；被痛苦的触觉所触及时，也不要惊慌动摇。对于乐与苦这两种触受，应保持舍心（中性态度），不偏爱也不抵触任何一方。

（七）怀有戏论和错误想念的人们，耽于戏论，执着于想念，趋向于（生死）轮回。对于那些由心意构成、与在家生活相关的（欲乐），应全部舍弃，趋向于依出离而行。

（八）像这样，当心意对于六（根门）善加修习后，即使接触（各种境界），内心也不会有任何动摇。诸比丘！征服了这些贪欲和瞋恚，才能成为到达生死彼岸的人。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.10 Saḷavagga 弃舍品 (SN 35.94-103)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.10.2 Mālukyaputtasutta 所摄取之二 (SN 35.95)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Mālukyaputtasuttaṃ

95. Atha kho āyasmā mālukyaputto [māluṅkyaputto (sī.)] yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho āyasmā mālukyaputto bhagavantaṃ etadavoca – “sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.

“Ettha dāni, mālukyaputta, kiṃ dahare bhikkhū vakkhāma! Yatra hi nāma tvaṃ, bhikkhu, jiṇṇo vuddho mahallako addhagato vayoanuppatto saṃkhittena ovādaṃ yācasī”ti.

“Kiñcāpāhaṃ, bhante, jiṇṇo vuddho mahallako addhagato vayoanuppatto. Desetu me, bhante, bhagavā saṃkhittena dhammaṃ, desetu sugato saṃkhittena dhammaṃ, appeva nāmāhaṃ bhagavato bhāsitassa atthaṃ ājāneyyaṃ. Appeva nāmāhaṃ bhagavato bhāsitassa dāyādo assan”ti.

“Taṃ kiṃ maññasi, mālukyaputta, ye te cakkhuviññeyyā rūpā adiṭṭhā adiṭṭhapubbā, na ca passasi, na ca te hoti passeyyanti? Atthi te tattha chando vā rāgo vā pemaṃ vā”ti? “No hetaṃ, bhante”.

“Ye te sotaviññeyyā saddā assutā assutapubbā, na ca suṇāsi, na ca te hoti suṇeyyanti? Atthi te tattha chando vā rāgo vā pemaṃ vā”ti? “No hetaṃ, bhante”.

“Ye te ghānaviññeyyā gandhā aghāyitā aghāyitapubbā, na ca ghāyasi, na ca te hoti ghāyeyyanti? Atthi te tattha chando vā rāgo vā pemaṃ vā”ti? “No hetaṃ, bhante”.

“Ye te jivhāviññeyyā rasā asāyitā asāyitapubbā, na ca sāyasi, na ca te hoti sāyeyyanti? Atthi te tattha chando vā rāgo vā pemaṃ vā”ti? “No hetaṃ, bhante”.

“Ye te kāyaviññeyyā phoṭṭhabbā asamphuṭṭhā asamphuṭṭhapubbā, na ca phusasi, na ca te hoti phuseyyanti? Atthi te tattha chando vā rāgo vā pemaṃ vā”ti? “No hetaṃ, bhante”.

“Ye te manoviññeyyā dhammā aviññātā aviññātapubbā, na ca vijānāsi, na ca te hoti vijāneyyanti? Atthi te tattha chando vā rāgo vā pemaṃ vā”ti? “No hetaṃ, bhante”.

“Ettha ca te, mālukyaputta, diṭṭhasutamutaviññātabbesu dhammesu diṭṭhe diṭṭhamattaṃ bhavissati, sute sutamattaṃ bhavissati, mute mutamattaṃ bhavissati, viññāte viññātamattaṃ bhavissati. Yato kho te, mālukyaputta, diṭṭhasutamutaviññātabbesu dhammesu diṭṭhe diṭṭhamattaṃ bhavissati, sute sutamattaṃ bhavissati, mute mutamattaṃ bhavissati, viññāte viññātamattaṃ bhavissati; tato tvaṃ, mālukyaputta, na tena. Yato tvaṃ, mālukyaputta, na tena; tato tvaṃ, mālukyaputta, na tattha. Yato tvaṃ, mālukyaputta, na tattha; tato tvaṃ, mālukyaputta, nevidha, na huraṃ, na ubhayamantarena. Esevanto dukkhassā”ti.

“Imassa khvāhaṃ, bhante, bhagavatā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāmi –

“Rūpaṃ disvā sati muṭṭhā, piyaṃ nimittaṃ manasi karoto;

Sārattacitto vedeti, tañca ajjhosa [ajjhosāya (sī.)] tiṭṭhati.

“Tassa vaḍḍhanti vedanā, anekā rūpasambhavā;

Abhijjhā ca vihesā ca, cittamassūpahaññati;

Evaṃ ācinato dukkhaṃ, ārā nibbānamuccati.

“Saddaṃ sutvā sati muṭṭhā, piyaṃ nimittaṃ manasi karoto;

Sārattacitto vedeti, tañca ajjhosa tiṭṭhati.

“Tassa vaḍḍhanti vedanā, anekā saddasambhavā;

Abhijjhā ca vihesā ca, cittamassūpahaññati;

Evaṃ ācinato dukkhaṃ, ārā nibbānamuccati.

“Gandhaṃ ghatvā sati muṭṭhā, piyaṃ nimittaṃ manasi karoto;

Sārattacitto vedeti, tañca ajjhosa tiṭṭhati.

“Tassa vaḍḍhanti vedanā, anekā gandhasambhavā;

Abhijjhā ca vihesā ca, cittamassūpahaññati;

Evaṃ ācinato dukkhaṃ, ārā nibbānamuccati.

“Rasaṃ bhotvā sati muṭṭhā, piyaṃ nimittaṃ manasi karoto;

Sārattacitto vedeti, tañca ajjhosa tiṭṭhati.

“Tassa vaḍḍhanti vedanā, anekā rasasambhavā;

Abhijjhā ca vihesā ca, cittamassūpahaññati;

Evaṃ ācinato dukkhaṃ, ārā nibbānamuccati.

“Phassaṃ phussa sati muṭṭhā, piyaṃ nimittaṃ manasi karoto;

Sārattacitto vedeti, tañca ajjhosa tiṭṭhati.

“Tassa vaḍḍhanti vedanā, anekā phassasambhavā;

Abhijjhā ca vihesā ca, cittamassūpahaññati;

Evaṃ ācinato dukkhaṃ, ārā nibbānamuccati.

“Dhammaṃ ñatvā sati muṭṭhā, piyaṃ nimittaṃ manasi karoto;

Sārattacitto vedeti, tañca ajjhosa tiṭṭhati.

“Tassa vaḍḍhanti vedanā, anekā dhammasambhavā;

Abhijjhā ca vihesā ca, cittamassūpahaññati;

Evaṃ ācinato dukkhaṃ, ārā nibbānamuccati.

“Na so rajjati rūpesu, rūpaṃ disvā paṭissato;

Virattacitto vedeti, tañca nājjhosa tiṭṭhati.

“Yathāssa passato rūpaṃ, sevato cāpi vedanaṃ;

Khīyati nopacīyati, evaṃ so caratī sato;

Evaṃ apacinato dukkhaṃ, santike nibbānamuccati.

“Na so rajjati saddesu, saddaṃ sutvā paṭissato;

Virattacitto vedeti, tañca nājjhosa tiṭṭhati.

“Yathāssa suṇato saddaṃ, sevato cāpi vedanaṃ;

Khīyati nopacīyati, evaṃ so caratī sato;

Evaṃ apacinato dukkhaṃ, santike nibbānamuccati.

“Na so rajjati gandhesu, gandhaṃ ghatvā paṭissato;

Virattacitto vedeti, tañca nājjhosa tiṭṭhati.

“Yathāssa ghāyato gandhaṃ, sevato cāpi vedanaṃ;

Khīyati nopacīyati, evaṃ so caratī sato;

Evaṃ apacinato dukkhaṃ, santike nibbānamuccati.

“Na so rajjati rasesu, rasaṃ bhotvā paṭissato;

Virattacitto vedeti, tañca nājjhosa tiṭṭhati.

“Yathāssa sāyato rasaṃ, sevato cāpi vedanaṃ;

Khīyati nopacīyati, evaṃ so caratī sato;

Evaṃ apacinato dukkhaṃ, santike nibbānamuccati.

“Na so rajjati phassesu, phassaṃ phussa paṭissato;

Virattacitto vedeti, tañca nājjhosa tiṭṭhati.

“Yathāssa phusato phassaṃ, sevato cāpi vedanaṃ;

Khīyati nopacīyati, evaṃ so caratī sato;

Evaṃ apacinato dukkhaṃ, santike nibbānamuccati.

“Na so rajjati dhammesu, dhammaṃ ñatvā paṭissato;

Virattacitto vedeti, tañca nājjhosa tiṭṭhati.

“Yathāssa jānato dhammaṃ, sevato cāpi vedanaṃ;

Khīyati nopacīyati, evaṃ so caratī sato;

Evaṃ apacinato dukkhaṃ, santike nibbānamuccatī”ti.

“Imassa khvāhaṃ, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti. “Sādhu sādhu, mālukyaputta! Sādhu kho tvaṃ, mālukyaputta, mayā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāsi –

“Rūpaṃ disvā sati muṭṭhā, piyaṃ nimittaṃ manasi karoto;

Sārattacitto vedeti, tañca ajjhosa tiṭṭhati.

“Tassa vaḍḍhanti vedanā, anekā rūpasambhavā;

Abhijjhā ca vihesā ca, cittamassūpahaññati;

Evaṃ ācinato dukkhaṃ, ārā nibbānamuccati.…pe….

“Na so rajjati dhammesu, dhammaṃ ñatvā paṭissato;

Virattacitto vedeti, tañca nājjhosa tiṭṭhati.

“Yathāssa vijānato dhammaṃ, sevato cāpi vedanaṃ;

Khīyati nopacīyati, evaṃ so caratī sato;

Evaṃ apacinato dukkhaṃ, santike nibbānamuccatī”ti.

“Imassa kho, mālukyaputta, mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti.

Atha kho āyasmā mālukyaputto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho āyasmā mālukyaputto eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. “Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi. Aññataro ca panāyasmā mālukyaputto arahataṃ ahosīti. Dutiyaṃ.

☸---------------------------------------------------------------------

［九五］ 第二 所摄取（二）

二 那时，尊者马鲁迦子来到世尊的住处，礼拜世尊后，坐在一旁。

三 坐在一旁的马鲁迦子对世尊说：“大德！希望世尊能为我简要地说法，我听闻世尊所说的法后，愿能独自远离尘嚣，保持不放逸，精勤努力地安住。”

四 “马鲁迦子啊！你如今已年老、衰朽、是长者、已步入晚年、年事已高，你尚且请求简要的教诫，那么对于年轻的比丘们，我们还能说什么呢？”

五 “大德！我虽然年老、衰朽、是长者、已步入晚年、年事已高，但还是恳请世尊为我简要说法，善逝啊！请简要地开示法要。也许我能理解世尊所说法的含义，也许我能成为世尊所说法要的继承者。”

六 “马鲁迦子！你认为怎样？对于那些你未曾见过、以前也从未见过的、能被眼识所感知的色境，你现在没有看见，也不期望会看见，对于这些，你心中会生起意欲、贪染或爱恋吗？”

“大德！不会。”

七～一〇 “对于那些你未曾听过、以前也从未听过的、能被耳识所感知的声境……能被鼻识所感知的香境……能被舌识所感知的味境……能被身识所感知的触境……

一一 对于那些你未曾识知、以前也从未识知过的、能被意识所感知的法境，你现在没有识知，也不期望会识知，对于这些，你心中会生起意欲、贪染或爱恋吗？”

“大德！不会。”

一二 “马鲁迦子！如此，对于你所见、所闻、所觉、所识知的法：在所见之中，只会有所见；在所闻之中，只会有所闻；在所觉之中，只会有所觉；在所识知之中，只会有所识知。

一三 马鲁迦子！当你对于所见、所闻、所觉、所识知的法，做到了‘见只是见，闻只是闻，觉只是觉，识只是识’时；那么，马鲁迦子！你就不会‘因它’（指所缘境而生烦恼）。当你不会‘因它’时，马鲁迦子！你就不会‘在其中’（指执着于所缘境）。当你不会‘在其中’时，马鲁迦子！那么你就不在此处（此世），不在彼处（来世），也不在（此世与来世）两者之间。这，就是苦的终结。”

一四 “大德！我对于世尊简要开示的法义，现在详细地理解了：

（一）内心执着可爱形象的人，看见色境就失去正念，带着贪染心去感受它，并且执着、留恋它。他那由色境而生的种种感受、贪欲和恼害之心就会增长，他的心意因此而受到损害。像这样积累痛苦，就称为远离涅槃。

（二）内心执着可爱形象的人，听到声境就失去正念，带着贪染心去感受它，并且执着、留恋它。他那由声境而生的种种感受、贪欲和恼害之心就会增长，他的心意因此而受到损害。像这样积累痛苦，就称为远离涅槃。

（三）内心执着可爱形象的人，嗅到香境就失去正念……

（四）内心执着可爱形象的人，尝到味境就失去正念……

（五）内心执着可爱形象的人，触到触境就失去正念……

（六）内心执着可爱形象的人，了知法境就失去正念……

（七）他不被色境所染着，看见色境时保持正念；带着离染心去感受它，并且不执着、不留恋它。就像他这样看待色境，以及体验感受时，（烦恼）只会消减，不会增长，他如此具念而行。像这样减少痛苦，就称为趋近涅槃。

（八）他不被声境所染着，听到声境时保持正念……

（九）他不被香境所染着，嗅到香境时保持正念……

（一〇）他不被味境所染着，尝到味境时保持正念……

（一一）他不被触境所染着，触到触境时保持正念……

（一二）他不被法境所染着，了知法境时保持正念……

大德！我对于世尊简要开示的法义，就是这样详细理解的。”

一五 “善哉，善哉！马鲁迦子！你对我简要开示的法义，能够如此详细地理解，这非常好。

（一）内心执着可爱形象的人，看见色境就失去正念，带着贪染心去感受它，并且执着、留恋它。他那由色境而生的种种感受、贪欲和恼害之心就会增长，他的心意因此而受到损害，像这样积累痛苦，就称为远离涅槃。……乃至……

（二）他不被法境所染着，了知法境时保持正念，带着离染心去感受它，并且不执着、不留恋它。就像他这样了知法境，体验感受时，（烦恼）只会消减，不会增长。他如此具念而行，像这样减少痛苦，就称为趋近涅槃。

马鲁迦子！对于我这简要开示的法义，应当像这样详细地去理解。”

一六 那时，尊者马鲁迦子听闻世尊的开示后，心生欢喜，随喜赞叹，随即从座位上起身，向世尊顶礼，右绕三匝后离去。

一七 此后，尊者马鲁迦子独自一人，远离大众，保持不放逸，精勤努力地安住。不久之后，正如善男子们为了此目标而正确地从在家而出家修行那样，他就在现世中，凭自己的殊胜智慧，亲自证悟并达到了梵行生活的最终目标（阿罗汉果），安住于此境界中。他确知：“生死已尽，梵行已立，应作已作，不再有后有（轮回）。”

一八 尊者马鲁迦子成为了阿罗汉中的一员。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.10 Saḷavagga 弃舍品 (SN 35.94-103)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.10.3 Parihānadhammasutta 退 (SN 35.96)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Parihānadhammasuttaṃ

96. “Parihānadhammañca vo, bhikkhave, desessāmi aparihānadhammañca cha ca abhibhāyatanāni. Taṃ suṇātha. Kathañca, bhikkhave, parihānadhammo hoti? Idha, bhikkhave, bhikkhuno cakkhunā rūpaṃ disvā uppajjanti pāpakā akusalā sarasaṅkappā [akusalā dhammā sarasaṅkappā (syā. kaṃ. pī. ka.) upari āsīvisavagge sattamasutte pana “ākusalā sarasaṅkappā” tveva sabbattha dissati] saṃyojaniyā. Tañce bhikkhu adhivāseti nappajahati na vinodeti na byantīkaroti [byantikaroti (pī.) byantiṃ karoti (ka.)] na anabhāvaṃ gameti, veditabbametaṃ, bhikkhave, bhikkhunā – ‘parihāyāmi kusalehi dhammehi’. Parihānañhetaṃ vuttaṃ bhagavatāti…pe….

“Puna caparaṃ, bhikkhave, bhikkhuno jivhāya rasaṃ sāyitvā uppajjanti…pe… puna caparaṃ, bhikkhave, bhikkhuno manasā dhammaṃ viññāya uppajjanti pāpakā akusalā sarasaṅkappā saṃyojaniyā. Tañce bhikkhu adhivāseti nappajahati na vinodeti na byantīkaroti na anabhāvaṃ gameti, veditabbametaṃ, bhikkhave, bhikkhunā – ‘parihāyāmi kusalehi dhammehi’. Parihānañhetaṃ vuttaṃ bhagavatāti. Evaṃ kho, bhikkhave, parihānadhammo hoti.

“Kathañca, bhikkhave, aparihānadhammo hoti? Idha, bhikkhave, bhikkhuno cakkhunā rūpaṃ disvā uppajjanti pāpakā akusalā sarasaṅkappā saṃyojaniyā. Tañce bhikkhu nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti, veditabbametaṃ, bhikkhave, bhikkhunā – ‘na parihāyāmi kusalehi dhammehi’. Aparihānañhetaṃ vuttaṃ bhagavatāti…pe….

“Puna caparaṃ, bhikkhave, bhikkhuno jivhāya rasaṃ sāyitvā uppajjanti…pe… puna caparaṃ, bhikkhave, bhikkhuno manasā dhammaṃ viññāya uppajjanti pāpakā akusalā sarasaṅkappā saṃyojaniyā. Tañce bhikkhu nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti, veditabbametaṃ, bhikkhave, bhikkhunā – ‘na parihāyāmi kusalehi dhammehi’. Aparihānañhetaṃ vuttaṃ bhagavatāti. Evaṃ kho, bhikkhave, aparihānadhammo hoti.

“Katamāni ca, bhikkhave, cha abhibhāyatanāni? Idha, bhikkhave, bhikkhuno cakkhunā rūpaṃ disvā nuppajjanti pāpakā akusalā sarasaṅkappā saṃyojaniyā. Veditabbametaṃ, bhikkhave, bhikkhunā – ‘abhibhūtametaṃ āyatanaṃ’. Abhibhāyatanañhetaṃ vuttaṃ bhagavatāti…pe… puna caparaṃ, bhikkhave, bhikkhuno manasā dhammaṃ viññāya nuppajjanti pāpakā akusalā dhammā sarasaṅkappā saṃyojaniyā. Veditabbametaṃ, bhikkhave, bhikkhunā – ‘abhibhūtametaṃ āyatanaṃ’. Abhibhāyatanañhetaṃ vuttaṃ bhagavatāti. Imāni vuccanti, bhikkhave, cha abhibhāyatanānī”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

［九六］ 第三 退

二 “诸比丘！我将为你们解说退步法、不退步法以及六种胜处。

三 诸比丘！什么是退步法呢？

四 诸比丘！在此，有比丘用眼看到色境后，生起了邪恶的、不善的、与忆念和欲望相关的、能导致束缚的念头。如果比丘容忍它，不舍弃、不排除、不消除、不让它消失，那么，诸比丘！这位比丘应当知道：‘我正在从善法中退步。’这即是世尊所说的退步[法]，应当这样了知。

五～九 再者，诸比丘！比丘用耳听到声境……用鼻嗅到香境……用舌尝到味境……用身接触到触境……用意识知法境后，生起了邪恶的、不善的、与忆念和欲望相关的、能导致束缚的念头。如果比丘容忍它，不舍弃、不排除、不消除、不让它消失，那么，诸比丘！这位比丘应当知道：‘我正在从善法中退步。’这即是世尊所说的退步[法]，应当这样了知。

一〇 诸比丘！退步法就是这样的。

一一 诸比丘！什么是不退步法呢？

一二 诸比丘！在此，有比丘用眼看到色境后，生起了邪恶的、不善的、与忆念和欲望相关的、能导致束缚的念头。如果比丘不容忍它，而是舍弃、排除、消除、让它消失，那么，诸比丘！这位比丘应当知道：‘我不会从善法中退步。’这即是世尊所说的对此的不退步[法]。应当这样了知。

一三～一七 再者，诸比丘！比丘用耳听到声境……用鼻嗅到香境……用舌尝到味境……用身接触到触境……用意识知法境后，生起了邪恶的、不善的、与忆念和欲望相关的、能导致束缚的念头。如果比丘不容忍它，而是舍弃、排除、消除、让它消失，那么，诸比丘！这位比丘应当知道：‘我不会从善法中退步。’这即是世尊所说的对此的不退步[法]。应当这样了知。

一八 诸比丘！不退步法就是这样的。

一九 诸比丘！什么是六种胜处呢？

二〇 诸比丘！在此，有比丘用眼看到色境后，邪恶的、不善的、与忆念和欲望相关的、能导致束缚的念头如果不再生起，那么这位比丘应当知道：‘这个处（根门）已被征服。’这即是世尊所说的胜处。应当这样了知。

二一～二五 再者，诸比丘！用耳听到声境……用鼻嗅到香境……用舌尝到味境……用身接触到触境……用意识知法境后，邪恶的、不善的、与忆念和欲望相关的、能导致束缚的念头如果不再生起，那么这位比丘应当知道：‘这个处已被征服，这就是胜处，这即是世尊所说的胜处[法]。’应当这样了知。

二六 比丘们，这些就称为六种胜处。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.10 Saḷavagga 弃舍品 (SN 35.94-103)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.10.4 Pamādavihārīsutta 放逸住者 (SN 35.97)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Pamādavihārīsuttaṃ

97. “Pamādavihāriñca vo, bhikkhave, desessāmi appamādavihāriñca. Taṃ suṇātha. Kathañca, bhikkhave, pamādavihārī hoti? Cakkhundriyaṃ asaṃvutassa, bhikkhave, viharato cittaṃ byāsiñcati [byāsiccati (sī. syā. kaṃ.)]. Cakkhuviññeyyesu rūpesu tassa byāsittacittassa pāmojjaṃ na hoti. Pāmojje asati pīti na hoti. Pītiyā asati passaddhi na hoti. Passaddhiyā asati dukkhaṃ hoti. Dukkhino cittaṃ na samādhiyati. Asamāhite citte dhammā na pātubhavanti. Dhammānaṃ apātubhāvā pamādavihārī tveva saṅkhaṃ gacchati…pe… jivhindriyaṃ asaṃvutassa, bhikkhave, viharato cittaṃ byāsiñcati jivhāviññeyyesu rasesu, tassa byāsittacittassa…pe… pamādavihārī tveva saṅkhaṃ gacchati…pe… manindriyaṃ asaṃvutassa, bhikkhave, viharato cittaṃ byāsiñcati manoviññeyyesu dhammesu, tassa byāsittacittassa pāmojjaṃ na hoti. Pāmojje asati pīti na hoti. Pītiyā asati passaddhi na hoti. Passaddhiyā asati dukkhaṃ hoti. Dukkhino cittaṃ na samādhiyati. Asamāhite citte dhammā na pātubhavanti. Dhammānaṃ apātubhāvā pamādavihārī tveva saṅkhaṃ gacchati. Evaṃ kho, bhikkhave, pamādavihārī hoti.

“Kathañca, bhikkhave, appamādavihārī hoti? Cakkhundriyaṃ saṃvutassa, bhikkhave, viharato cittaṃ na byāsiñcati cakkhuviññeyyesu rūpesu, tassa abyāsittacittassa pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ viharati. Sukhino cittaṃ samādhiyati. Samāhite citte dhammā pātubhavanti. Dhammānaṃ pātubhāvā appamādavihārī tveva saṅkhaṃ gacchati…pe… jivhindriyaṃ saṃvutassa, bhikkhave, viharato cittaṃ na byāsiñcati…pe… appamādavihārī tveva saṅkhaṃ gacchati. Manindriyaṃ saṃvutassa, bhikkhave, viharato cittaṃ na byāsiñcati, manoviññeyyesu dhammesu, tassa abyāsittacittassa pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ viharati. Sukhino cittaṃ samādhiyati. Samāhite citte dhammā pātubhavanti. Dhammānaṃ pātubhāvā appamādavihārī tveva saṅkhaṃ gacchati. Evaṃ kho, bhikkhave, appamādavihārī hotī”ti. Catutthaṃ.

☸---------------------------------------------------------------------

［九七］ 第四 不放逸住者

一 舍卫城的因缘……

二 “诸比丘！我将为你们解说放逸住者与不放逸住者。请仔细听。

三 诸比丘！怎样是放逸住者呢？

四 诸比丘！不约束守护眼根而住的人，他的心会被眼所识知的色境所污染。他那被污染的心就不会有喜悦。没有喜悦就不会有禅悦（pīti，喜）。没有禅悦就不会有轻安。没有轻安就会感到痛苦。痛苦者的心就不能得定。心不能得定时，诸（善）法就不会显现。因为诸（善）法不显现，就称他为放逸住者。

五～九 诸比丘！不约束守护耳根……不约束守护鼻根……不约束守护舌根……不约束守护身根……不约束守护意根而住的人，他的心会被意所识知的法境所污染。他那被污染的心就不会有喜悦。没有喜悦就不会有禅悦。没有禅悦就不会有轻安。没有轻安就会感到痛苦。痛苦者的心就不能得定。心不能得定时，诸（善）法就不会显现。因为诸（善）法不显现，就称他为放逸住者。

一〇 诸比丘！放逸住者就是这样的。

一一 诸比丘！怎样是不放逸住者呢？

一二 诸比丘！约束守护眼根而住的人，他的心不会被眼所识知的色境所污染。他那不被污染的心会生起喜悦。有喜悦者会生起禅悦。内心有禅悦者，身体会感到轻安。身体轻安者会安住于快乐中。快乐者的心能够得定。心能得定时，诸（善）法就会显现。因为诸（善）法显现，就称他为不放逸住者。

一三～一七 诸比丘！约束守护耳根……约束守护鼻根……约束守护舌根……约束守护身根……约束守护意根而住的人，他的心不会被意所识知的法境所污染。他那不被污染的心会生起喜悦。有喜悦者会生起禅悦。内心有禅悦者，身体会感到轻安。身体轻安者会安住于快乐中。快乐者的心能够得定。心能得定时，诸（善）法就会显现。因为诸（善）法显现，就称他为不放逸住者。

一八 诸比丘！像这样就是不放逸住者。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.10 Saḷavagga 弃舍品 (SN 35.94-103)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.10.5 Saṃvarasutta 摄护 (SN 35.98)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Saṃvarasuttaṃ

98. “Saṃvarañca vo, bhikkhave, desessāmi, asaṃvarañca. Taṃ suṇātha. Kathañca, bhikkhave, asaṃvaro hoti? Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati, veditabbametaṃ, bhikkhave, bhikkhunā – ‘parihāyāmi kusalehi dhammehi’. Parihānañhetaṃ vuttaṃ bhagavatāti…pe… santi, bhikkhave, jivhāviññeyyā rasā…pe… santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati, veditabbametaṃ, bhikkhave, bhikkhunā – ‘parihāyāmi kusalehi dhammehi’. Parihānañhetaṃ vuttaṃ bhagavatāti. Evaṃ kho, bhikkhave, asaṃvaro hoti.

“Kathañca, bhikkhave, saṃvaro hoti? Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, veditabbametaṃ, bhikkhave, bhikkhunā – ‘na parihāyāmi kusalehi dhammehi’. Aparihānañhetaṃ vuttaṃ bhagavatāti …pe… santi, bhikkhave, jivhāviññeyyā rasā…pe… santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, veditabbametaṃ bhikkhunā – ‘na parihāyāmi kusalehi dhammehi’. Aparihānañhetaṃ vuttaṃ bhagavatāti. Evaṃ kho, bhikkhave, saṃvaro hotī”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

［九八］ 第五 摄护

二 “诸比丘！我将为你们解说约束守护与不约束守护，请仔细听。

三 诸比丘！怎样是不约束守护呢？

四 诸比丘！存在着能被眼识知的色境，它们是合意的、可爱的、悦意的、可喜的、伴随欲贪的、能引生染着的。如果比丘对这些色境感到欢喜、称赞、执着并安住其中，那么，诸比丘！这位比丘应当知道：‘我正从善法中退步。’这即是世尊所说的退步[法]。应当这样了知。

五～九 诸比丘！存在着能被耳识知的声境……能被鼻识知的香境……能被舌识知的味境……能被身识知的触境……能被意识知的法境，它们是合意的、可爱的、悦意的、可喜的、伴随欲贪的、能引生染着的。如果比丘对这些法境感到欢喜、称赞、执着并安住其中，那么，诸比丘！这位比丘应当知道：‘我正从善法中退步。’这即是世尊所说的退步[法]。应当这样了知。

一〇 诸比丘！像这样就是不约束守护。

一一 诸比丘！怎样是约束守护呢？

一二 诸比丘！存在着能被眼识知的色境，它们是合意的、可爱的、悦意的、可喜的、伴随欲贪的、能引生染着的。如果比丘对这些色境不感到欢喜、不称赞、不执着安住其中，那么，诸比丘！这位比丘应当知道：‘我不会从善法中退步。’这即是世尊所说的对此的不退步[法]。应当这样了知。

一三～一七 诸比丘！存在着能被耳识知的声境……能被鼻识知的香境……能被舌识知的味境……能被身识知的触境……能被意识知的法境，它们是合意的、可爱的、悦意的、可喜的、伴随欲贪的、能引生染着的。如果比丘对这些法境不感到欢喜、不称赞、不执着安住其中，那么，诸比丘！这位比丘应当知道：‘我不会从善法中退步。’这即是世尊所说的对此的不退步[法]。应当这样了知。

一八 诸比丘！像这样就是约束守护。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.10 Saḷavagga 弃舍品 (SN 35.94-103)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.10.6 Samādhisutta 三昧 (SN 35.99)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Samādhisuttaṃ

99. “Samādhiṃ, bhikkhave, bhāvetha. Samāhito, bhikkhave, bhikkhu yathābhūtaṃ pajānāti. Kiñca yathābhūtaṃ pajānāti? ‘Cakkhu aniccan’ti yathābhūtaṃ pajānāti; ‘rūpā aniccā’ti yathābhūtaṃ pajānāti; ‘cakkhuviññāṇaṃ aniccan’ti yathābhūtaṃ pajānāti; ‘cakkhusamphasso anicco’ti yathābhūtaṃ pajānāti. ‘Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccan’ti yathābhūtaṃ pajānāti…pe… ‘mano aniccan’ti yathābhūtaṃ pajānāti. Dhammā… manoviññāṇaṃ… manosamphasso… ‘yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccan’ti yathābhūtaṃ pajānāti. Samādhiṃ, bhikkhave, bhāvetha. Samāhito, bhikkhave, bhikkhu yathābhūtaṃ pajānātī”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［九九］ 第六 三昧

二 “诸比丘！应当修习禅定（三昧）。诸比丘！已得禅定的比丘，能够如实地了知事物。

三 怎样才能如实地了知事物呢？

四 他如实地了知‘眼是无常的’；如实地了知‘色是无常的’；如实地了知‘眼识是无常的’；如实地了知‘眼触是无常的’；如实地了知‘凡是缘于这眼触而产生的感受，无论是乐受、苦受、还是不苦不乐受，那也是无常的’。

五～九 他如实地了知‘耳是……鼻是……舌是……身是……意是无常的’；如实地了知‘法是无常的’；如实地了知‘意识是无常的’；如实地了知‘意触是无常的’；如实地了知‘凡是缘于这意触而产生的感受，无论是乐受、苦受、还是不苦不乐受，那也是无常的’。

一〇 诸比丘！应当修习禅定，已得禅定的比丘，能够如实地了知事物。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.10 Saḷavagga 弃舍品 (SN 35.94-103)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.10.7 Paṭisallānasutta 独处禅思 (SN 35.100)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Paṭisallānasuttaṃ

100. “Paṭisallāne [paṭisallānaṃ (sī. pī. ka.), paṭisallīnā (syā. kaṃ.)], bhikkhave, yogamāpajjatha. Paṭisallīno, bhikkhave, bhikkhu yathābhūtaṃ pajānāti. Kiñca yathābhūtaṃ pajānāti? ‘Cakkhu aniccan’ti yathābhūtaṃ pajānāti; ‘rūpā aniccā’ti yathābhūtaṃ pajānāti; ‘cakkhuviññāṇaṃ aniccan’ti yathābhūtaṃ pajānāti; ‘cakkhusamphasso anicco’ti yathābhūtaṃ pajānāti. ‘Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccan’ti yathābhūtaṃ pajānāti…pe… ‘yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampmppi aniccan’ti yathābhūtaṃ pajānāti. Paṭisallāne, bhikkhave, yogamāpajjatha. Paṭisallīno, bhikkhave, bhikkhu yathābhūtaṃ pajānātī”ti. Sattamaṃ.

☸---------------------------------------------------------------------

［一〇〇］ 第七 独处禅思

二 “诸比丘！应当致力于独处禅思。诸比丘！独处禅思的比丘，能够如实地了知事物。

三 怎样才能如实地了知事物呢？

四～九 他如实地了知‘眼是无常的’；如实地了知‘色是无常的’；如实地了知‘眼识是无常的’；如实地了知‘眼触是无常的’；如实地了知‘凡是缘于这眼触而产生的感受，无论是乐受、苦受、还是不苦不乐受，那也是无常的’；如实地了知‘耳是……鼻是……舌是……身是……意是……（无常的）’。

一〇 诸比丘！应当致力于独处禅思。诸比丘！独处禅思的比丘，能够如实地了知事物。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.10 Saḷavagga 弃舍品 (SN 35.94-103)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.10.8 Paṭhamanatumhākasutta 非你等所有之一 (SN 35.101)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Paṭhamanatumhākaṃsuttaṃ

101. “Yaṃ [yampi (pī. ka.)], bhikkhave, na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Kiñca, bhikkhave, na tumhākaṃ? Cakkhu, bhikkhave, na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Rūpā na tumhākaṃ. Te pajahatha. Te vo pahīnā hitāya sukhāya bhavissanti. Cakkhuviññāṇaṃ na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Cakkhusamphasso na tumhākaṃ. Taṃ pajahatha. So vo pahīno hitāya sukhāya bhavissati. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Sotaṃ na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Saddā na tumhākaṃ. Te pajahatha. Te vo pahīnā hitāya sukhāya bhavissanti. Sotaviññāṇaṃ na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Sotasamphasso na tumhākaṃ. Taṃ pajahatha. So vo pahīnā hitāya sukhāya bhavissati. Yampidaṃ sotasamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Ghānaṃ na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Gandhā na tumhākaṃ. Te pajahatha. Te vo pahīnā hitāya sukhāya bhavissanti. Ghānaviññāṇaṃ na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Ghānasamphasso na tumhākaṃ. Taṃ pajahatha. So vo pahīnā hitāya sukhāya bhavissati. Yampidaṃ ghānasamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati.

Jivhā na tumhākaṃ. Taṃ pajahatha. Sā vo pahīnā hitāya sukhāya bhavissati. Rasā na tumhākaṃ. Te pajahatha. Te vo pahīnā hitāya sukhāya bhavissanti. Jivhāviññāṇaṃ na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Jivhāsamphasso na tumhākaṃ. Taṃ pajahatha. So vo pahīnā hitāya sukhāya bhavissati. Yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati …pe….

Mano na tumhākaṃ. Taṃ pajahatha. So vo pahīno hitāya sukhāya bhavissati. Dhammā na tumhākaṃ. Te pajahatha. Te vo pahīnā hitāya sukhāya bhavissanti. Manoviññāṇaṃ na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Manosamphasso na tumhākaṃ. Taṃ pajahatha. So vo pahīno hitāya sukhāya bhavissati. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati.

“Seyyathāpi, bhikkhave, yaṃ imasmiṃ jetavane tiṇakaṭṭhasākhāpalāsaṃ taṃ jano hareyya vā ḍaheyya vā yathāpaccayaṃ vā kareyya, api nu tumhākaṃ evamassa – ‘amhe jano harati vā ḍahati vā yathāpaccayaṃ vā karotī’”ti?

“No hetaṃ, bhante”.

“Taṃ kissa hetu”?

“Na hi no etaṃ, bhante, attā vā attaniyaṃ vā”ti.

“Evameva kho, bhikkhave, cakkhu na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Rūpā na tumhākaṃ… cakkhuviññāṇaṃ… cakkhusamphasso…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissatī”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［一〇一］ 第八 非你等所有（一）

二 “诸比丘！凡是不属于你们的东西，应当舍弃它。舍弃了它，将为你们带来长远的利益和安乐。

三 什么是不属于你们的东西呢？

四 诸比丘！眼不属于你们，应当舍弃它。舍弃了它，将为你们带来长远的利益和安乐。色不属于你们，应当舍弃它们。舍弃了它们，将为你们带来长远的利益和安乐。眼识不属于你们，应当舍弃它。舍弃了它，将为你们带来长远的利益和安乐。眼触不属于你们，应当舍弃它。舍弃了它，将为你们带来长远的利益和安乐。

凡是缘于这眼触而产生的感受，无论是乐受、苦受、还是不苦不乐受，那也不属于你们，应当舍弃它。舍弃了它，将为你们带来长远的利益和安乐。

五～九 耳不属于你们……鼻不属于你们……舌不属于你们……身不属于你们……意不属于你们……应当舍弃它。舍弃了它，将为你们带来长远的利益和安乐。法不属于你们，应当舍弃它们。舍弃了它们，将为你们带来长远的利益和安乐。意识不属于你们，应当舍弃它。舍弃了它，将为你们带来长远的利益和安乐。意触不属于你们，应当舍弃它。舍弃了它，将为你们带来长远的利益和安乐。凡是缘于这意触而产生的感受，无论是乐受、苦受、还是不苦不乐受，那也不属于你们，应当舍弃它。舍弃了它，将为你们带来长远的利益和安乐。

一〇 诸比丘！譬如在这祇树给孤独园里，所有的草、木、枝、叶，如果有人把它们拿走、烧掉，或者随他自己的意愿处理，你们会这样想吗：‘是别人把我们拿走、烧掉，或者随他们的意愿处理我们’？”

“大德！不会这样想。”

“这是什么原因呢？”

“大德！因为那些东西，既不是我们的‘自我’，也不是‘我所有’。”

一一～一六 “诸比丘！正是这样，眼不属于你们，应当舍弃它。舍弃了它，将为你们带来长远的利益和安乐。色不属于你们……眼识……眼触……凡是缘于这意触而产生的感受，无论是乐受、苦受、还是不苦不乐受，那也不属于你们，应当舍弃它。舍弃了它，将为你们带来长远的利益和安乐。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.10 Saḷavagga 弃舍品 (SN 35.94-103)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.10.9 Dutiyanatumhākasutta 非你等所有之二 (SN 35.102)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Dutiyanatumhākaṃsuttaṃ

102. “Yaṃ, bhikkhave, na tumhākaṃ taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Kiñca, bhikkhave, na tumhākaṃ? Cakkhu, bhikkhave, na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Rūpā na tumhākaṃ. Te pajahatha. Te vo pahīnā hitāya sukhāya bhavissanti. Cakkhuviññāṇaṃ na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Cakkhusamphasso na tumhākaṃ. Taṃ pajahatha. So vo pahīno hitāya sukhāya bhavissati…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi na tumhākaṃ. Taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Yampi, bhikkhave, na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissatī”ti. Navamaṃ.

☸---------------------------------------------------------------------

［一〇二］ 第九 非你等所有（二）

［与前经的第二至第九段完全相同，但缺少第十至第十六段的比喻部分。］

二 “诸比丘！凡是不属于你们的东西，应当舍弃它。舍弃了它，将为你们带来长远的利益和安乐。

三 什么是不属于你们的东西呢？

四 诸比丘！眼不属于你们，应当舍弃它。舍弃了它，将为你们带来长远的利益和安乐。色不属于你们，应当舍弃它们。舍弃了它们，将为你们带来长远的利益和安乐。眼识不属于你们，应当舍弃它。舍弃了它，将为你们带来长远的利益和安乐。眼触不属于你们，应当舍弃它。舍弃了它，将为你们带来长远的利益和安乐。

凡是缘于这眼触而产生的感受，无论是乐受、苦受、还是不苦不乐受，那也不属于你们，应当舍弃它。舍弃了它，将为你们带来长远的利益和安乐。

五～九 耳不属于你们……鼻不属于你们……舌不属于你们……身不属于你们……意不属于你们……应当舍弃它。舍弃了它，将为你们带来长远的利益和安乐。法不属于你们，应当舍弃它们。舍弃了它们，将为你们带来长远的利益和安乐。意识不属于你们，应当舍弃它。舍弃了它，将为你们带来长远的利益和安乐。意触不属于你们，应当舍弃它。舍弃了它，将为你们带来长远的利益和安乐。凡是缘于这意触而产生的感受，无论是乐受、苦受、还是不苦不乐受，那也不属于你们，应当舍弃它。舍弃了它，将为你们带来长远的利益和安乐。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.10 Saḷavagga 弃舍品 (SN 35.94-103)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.10.10 Udakasutta 优陀罗 (SN 35.103)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Udakasuttaṃ

103. “Udako [uddako (sī. pī.)] sudaṃ, bhikkhave, rāmaputto evaṃ vācaṃ bhāsati – ‘idaṃ jātu vedagū, idaṃ jātu sabbajī [sabbaji (pī.)], idaṃ jātu apalikhataṃ gaṇḍamūlaṃ palikhaṇin’ti. Taṃ kho panetaṃ, bhikkhave, udako rāmaputto avedagūyeva samāno ‘vedagūsmī’ti bhāsati, asabbajīyeva samāno ‘sabbajīsmī’ti bhāsati, apalikhataṃyeva gaṇḍamūlaṃ palikhataṃ me ‘gaṇḍamūlan’ti bhāsati. Idha kho taṃ, bhikkhave, bhikkhu sammā vadamāno vadeyya – ‘idaṃ jātu vedagū, idaṃ jātu sabbajī, idaṃ jātu apalikhataṃ gaṇḍamūlaṃ palikhaṇin’”ti.

“Kathañca, bhikkhave, vedagū hoti? Yato kho, bhikkhave, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti; evaṃ kho, bhikkhave, bhikkhu vedagū hoti.

“Kathañca, bhikkhave, bhikkhu sabbajī hoti? Yato kho, bhikkhave, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto hoti; evaṃ kho, bhikkhave, bhikkhu sabbajī hoti.

“Kathañca, bhikkhave, bhikkhuno apalikhataṃ gaṇḍamūlaṃ palikhataṃ hoti? Gaṇḍoti kho, bhikkhave, imassetaṃ cātumahābhūtikassa kāyassa adhivacanaṃ mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādanaparimaddanabhedanaviddhaṃsanadhammassa. Gaṇḍamūlanti kho, bhikkhave, taṇhāyetaṃ adhivacanaṃ. Yato kho, bhikkhave, bhikkhuno taṇhā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā; evaṃ kho, bhikkhave, bhikkhuno apalikhataṃ gaṇḍamūlaṃ palikhataṃ hoti.

“Udako sudaṃ, bhikkhave, rāmaputto evaṃ vācaṃ bhāsati – ‘idaṃ jātu vedagū, idaṃ jātu sabbajī, idaṃ jātu apalikhataṃ gaṇḍamūlaṃ palikhaṇin’ti. Taṃ kho panetaṃ, bhikkhave, udako rāmaputto avedagūyeva samāno ‘vedagūsmī’ti bhāsati, asabbajīyeva samāno ‘sabbajīsmī’ti bhāsati; apalikhataṃyeva gaṇḍamūlaṃ ‘palikhataṃ me gaṇḍamūlan’ti bhāsati. Idha kho taṃ, bhikkhave, bhikkhu sammā vadamāno vadeyya – ‘idaṃ jātu vedagū, idaṃ jātu sabbajī, idaṃ jātu apalikhataṃ gaṇḍamūlaṃ palikhaṇin’”ti. Dasamaṃ.

Saḷavaggo dasamo.

Tassuddānaṃ –

Dve saṃgayhā parihānaṃ, pamādavihārī ca saṃvaro;

Samādhi paṭisallānaṃ, dve natumhākena uddakoti.

Saḷāyatanavagge dutiyapaṇṇāsako samatto.

Tassa vagguddānaṃ –

Avijjā migajālañca, gilānaṃ channaṃ catutthakaṃ;

Saḷavaggena paññāsaṃ, dutiyo paṇṇāsako ayanti.

Paṭhamasatakaṃ.

☸---------------------------------------------------------------------

［一〇三］ 第十 优陀罗

二 “诸比丘！罗摩子优陀罗这样说过：

‘我确实是明智者，

确实是一切胜者，

未被挖掘的（烦恼），

我已挖掘其苦根。’

然而，诸比丘！这位罗摩子优陀罗并不是明智者，却说：‘我是明智者’；不是一

切胜者，却说：‘我是一切胜者’；没有挖掘苦根，却说：‘我已挖掘苦根。’

三 在这里，诸比丘！比丘如果正确地说，应该这样说：

‘我确实是明智者，

我确实是一切胜者，

未被挖掘的（烦恼），

我已挖掘其苦根。’”

四 诸比丘！怎样才是明智的比丘呢？

诸比丘！当比丘如实了知六触处的集起、灭没、甜味、过患、出离时。诸比丘！这样，

比丘就是明智者。

五 诸比丘！怎样才是战胜一切的比丘呢？

诸比丘！当比丘如实了知六触处的集起、灭没、甜味、过患、出离后，无执取而解脱。诸比丘！这样，

比丘就是战胜一切者。

六 诸比丘！比丘怎样做到未被挖掘的苦根已被挖掘呢？

诸比丘！‘肿块（Gaṇḍa）’，这是对这个由四大组成、父母所生、饭食滋养、具有无常、毁坏、磨灭、破坏、

分解性质的身体的同义词。诸比丘！‘肿块根（Gaṇḍamūla）’，这是对渴爱的同义词。诸比丘！当比丘的渴爱

已被舍断，根已被切断，如同被砍头的棕榈树，不再能生成，未来不再生起时。诸比丘！这样，比丘

就做到了未被挖掘的苦根已被挖掘。

七 诸比丘！罗摩子优陀罗这样说过：

‘我确实是明智者，

确实是一切胜者，

未被挖掘的（烦恼），

我已挖掘其苦根。’

然而，诸比丘！这位罗摩子优陀罗并不是明智者，却说：‘我是明智者’；不是一切

胜者，却说：‘我是一切胜者’；没有挖掘苦根，却说：‘我已挖掘苦根。’

八 在这里，诸比丘！比丘如果正确地说，应该这样说：

‘我确实是明智者，

我确实是一切胜者，

未被挖掘的（烦恼），

我已挖掘其苦根。’”

弃舍品第十［终］

其摄颂：

二摄取、衰退，

放逸者、守护，

三摩地、独坐，

非汝和优陀罗。

［六处相应］第二个五十经[终]

该品摄颂：

无明、弥伽阇罗，

疾病、阐陀第四，

以弃舍品五十经，

此为第二个五十经。

第一百经［终］

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.11 Yogakkhemivagga 安稳者品 (SN 35.104-113)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.11.1 Yogakkhemisutta 安稳者 (SN 35.104)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Yogakkhemivaggo

1. Yogakkhemisuttaṃ

104. Sāvatthinidānaṃ. “Yogakkhemipariyāyaṃ vo, bhikkhave, dhammapariyāyaṃ desessāmi. Taṃ suṇātha. Katamo ca, bhikkhave, yogakkhemipariyāyo dhammapariyāyo? Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā. Tesañca pahānāya akkhāsi yogaṃ, tasmā tathāgato ‘yogakkhemī’ti vuccati…pe… santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā. Tesañca pahānāya akkhāsi yogaṃ, tasmā tathāgato ‘yogakkhemī’ti vuccati. Ayaṃ kho, bhikkhave, yogakkhemipariyāyo dhammapariyāyo”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第一 安稳者品

［一〇四］ 第一 安稳者

二 “诸比丘！我将为你们宣说获得安稳的法门、教法，请仔细听。

三 诸比丘！什么是获得安稳的法门、教法呢？

四 诸比丘！有眼所识之色，是可意、可爱、可乐、喜爱、伴随欲贪、令人染着的。这些已被如来舍断、

根已被切断，如同被砍头的棕榈树，不再能生成，未来不再生起；并且为了舍断它们，如来说

示了轭（yoga，指修行），因此如来被称为‘离轭安稳者（Yogakkhemī）’。

五～九 诸比丘！有耳所识之声……鼻所识之香……舌所识之味……身所识之触……

意所识之法，是可意、可爱、可乐、喜爱、伴随欲贪、令人染着的。这些已被如来舍断，根已被切断，

如同被砍头的棕榈树，不再能生成，未来不再生起；并且为了舍断它们，如来说示了适宜

之教（轭，指修行），因此如来被称为‘离轭安稳者’。

一〇 诸比丘！这就是获得安稳的法门、教法。” 第一经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.11 Yogakkhemivagga 安稳者品 (SN 35.104-113)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.11.2 Upādāyasutta 执取 (SN 35.105)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Upādāyasuttaṃ

105. “Kismiṃ nu kho, bhikkhave, sati kiṃ upādāya uppajjati ajjhattaṃ sukhaṃ dukkhan”ti?

“Bhagavaṃmūlakā no, bhante, dhammā…pe….

“Cakkhusmiṃ kho, bhikkhave, sati cakkhuṃ upādāya uppajjati ajjhattaṃ sukhaṃ dukkhaṃ…pe… manasmiṃ sati manaṃ upādāya uppajjati ajjhattaṃ sukhaṃ dukkhaṃ. Taṃ kiṃ maññatha, bhikkhave, cakkhu niccaṃ vā aniccaṃ vā”ti?

“Aniccaṃ, bhante”.

“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?

“Dukkhaṃ, bhante”.

“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya uppajjeyya ajjhattaṃ sukhaṃ dukkhan”ti?

“No hetaṃ bhante”…pe….

“Jivhā niccā vā aniccā vā”ti?

“Aniccā, bhante”.

“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?

“Dukkhaṃ, bhante”.

“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya uppajjeyya ajjhattaṃ sukhaṃ dukkhan”ti?

“No hetaṃ, bhante”…pe….

“Mano nicco vā anicco vā”ti?

“Anicco, bhante”.

“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?

“Dukkhaṃ, bhante”.

“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya uppajjeyya ajjhattaṃ sukhaṃ dukkhan”ti?

“No hetaṃ, bhante”.

“Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati…pe… manasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［一〇五］ 第二 执取

二 “诸比丘！当什么存在时，执取什么，会生起内在的乐与苦呢？”

三 “尊者！我们的法以世尊为根本……”

四 “诸比丘！当眼存在时，执取眼，会生起内在的乐与苦。耳、鼻、舌、身、意

存在时，执取意，会生起内在的苦与乐。

五 诸比丘！你们认为如何？眼是常还是无常？”

“尊者！是无常。”

“然而凡是无常的，那（法）是苦还是乐？”

“尊者！是苦。”

“然而！凡是无常、苦而变易的法，不执取它，会生起内在的乐与苦吗？”

“尊者！不会。”

六～一〇 “耳是……鼻是……舌是……身是……意是常还是无常？”

“尊者！是无常。”

“然而凡是无常的，是苦还是乐？”

“尊者！是苦。”

“然而凡是无常、苦而变易的法，不执取它，会生起内在的苦与乐吗？”

“尊者！不会。”

一一 “诸比丘！这样观察的有闻圣弟子，对眼厌离，对耳、鼻、舌、身、意厌离，因

厌离而离贪，因离贪而得解脱，在解脱中生起‘我已解脱’之智。了知：‘生已尽，梵

行已立，应作已作，不再有后有。’” 第二经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.11 Yogakkhemivagga 安稳者品 (SN 35.104-113)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.11.3 Dukkhasamudayasutta 苦 (SN 35.106)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Dukkhasamudayasuttaṃ

106. “Dukkhassa, bhikkhave, samudayañca atthaṅgamañca desessāmi. Taṃ suṇātha. Katamo ca, bhikkhave, dukkhassa samudayo? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Ayaṃ dukkhassa samudayo…pe… jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Ayaṃ dukkhassa samudayo…pe… manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Ayaṃ kho, bhikkhave, dukkhassa samudayo.

“Katamo ca, bhikkhave, dukkhassa atthaṅgamo? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; upādānanirodhā bhavanirodho; bhavanirodhā jātinirodho; jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. Ayaṃ dukkhassa atthaṅgamo…pe… jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṃ…pe… manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; upādānanirodhā bhavanirodho; bhavanirodhā jātinirodho; jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. Ayaṃ kho, bhikkhave, dukkhassa atthaṅgamo”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

［一〇六］ 第三 苦

二 “诸比丘！我将为你们宣说苦的集起与灭没，请仔细听。

三 诸比丘！什么是苦的集起呢？

四～九 缘于眼和色，生起眼识；三者和合是触；缘触生受；缘受生爱。这就是苦的集

起。缘于耳和声……缘于鼻和香……缘于舌和味……缘于身和触……缘于意和法，生起意识；

三者和合是触；缘触生受；缘受生爱。诸比丘！这就是苦的集起。

一〇 诸比丘！什么是苦的灭没呢？

一一 缘于眼和色，生起眼识；三者和合是触；缘触生受；缘受生爱。通过对那

渴爱的无余离贪和灭尽，执取就灭尽；因执取灭尽，有就灭尽；因有灭尽，生就

灭尽；因生灭尽，老、死、愁、悲、苦、忧、恼就灭尽。这样，这整个苦蕴就灭尽了，这就是苦

的灭没。

一二～一五 缘于耳和声，生起耳识……缘于鼻和香，生起鼻识……缘于舌和味，生起舌

识……缘于身和触，生起身识：

一六 缘于意和法，生起意识；三者和合是触；缘触生受；缘受生爱。通过对那

渴爱的无余离贪和灭尽，执取就灭尽；因执取灭尽，有就灭尽；因有灭尽，生就

灭尽；因生灭尽，老、死、愁、悲、苦、忧、恼就灭尽。这样，这整个苦蕴就灭尽了。诸比丘！

这就是苦的灭没。” 第三经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.11 Yogakkhemivagga 安稳者品 (SN 35.104-113)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.11.4 Lokasamudayasutta 世间 (SN 35.107)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Lokasamudayasuttaṃ

107. “Lokassa, bhikkhave, samudayañca atthaṅgamañca desessāmi. Taṃ suṇātha. Katamo ca, bhikkhave, lokassa samudayo? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā; taṇhāpaccayā upādānaṃ; upādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Ayaṃ kho, bhikkhave, lokassa samudayo …pe… jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṃ…pe… manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā; taṇhāpaccayā upādānaṃ; upādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Ayaṃ kho, bhikkhave, lokassa samudayo.

“Katamo ca, bhikkhave, lokassa atthaṅgamo? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; upādānanirodhā bhavanirodho; bhavanirodhā jātinirodho; jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. Ayaṃ kho, bhikkhave, lokassa atthaṅgamo…pe… jivhañca paṭicca rase ca uppajjati…pe… manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; upādānanirodhā…pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti. Ayaṃ kho, bhikkhave, lokassa atthaṅgamo”ti. Catutthaṃ.

☸---------------------------------------------------------------------

［一〇七］ 第四 世间

二 “诸比丘！我将为你们宣说世间的集起与灭没。请仔细听。

三 诸比丘！什么是世间的集起呢？

四 缘于眼和色，生起眼识；三者和合是触；缘触生受；缘受生爱；缘

爱生取；缘取生有；缘有生生；缘生而有老、死、愁、悲、苦、忧、恼生起，

这就是世间的集起。

五～八 缘于耳和声……缘于鼻和香……缘于舌和味……缘于身和触……

九 缘于意和法，生起意识；三者和合是触；缘触生受；缘受生爱；缘爱

生取；缘取生有；缘有生生；缘生而有老、死、愁、悲、苦、忧、恼生起。这

就是世间的集起。

一〇 什么是世间的灭没呢？

一一～一六 缘于眼和色，生起眼识；三者和合是触；缘触生受；缘受生爱。

通过对那渴爱的无余离贪和灭尽，执取就灭尽……这样，这整个苦蕴就灭尽了。

一七 诸比丘！这就是世间的灭没。” 第四经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.11 Yogakkhemivagga 安稳者品 (SN 35.104-113)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.11.5 Seyyohamasmisutta 胜 (SN 35.108)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Seyyohamasmisuttaṃ

108. “Kismiṃ nu kho, bhikkhave, sati kiṃ upādāya kiṃ abhinivissa seyyohamasmīti vā hoti, sadisohamasmīti vā hoti, hīnohamasmīti vā hotī”ti?

“Bhagavaṃmūlakā no, bhante, dhammā.

“Cakkhusmiṃ kho, bhikkhave, sati cakkhuṃ upādāya cakkhuṃ abhinivissa seyyohamasmīti vā hoti, sadisohamasmīti vā hoti, hīnohamasmīti vā hoti…pe… jivhāya sati…pe… manasmiṃ sati manaṃ upādāya manaṃ abhinivissa seyyohamasmīti vā hoti, sadisohamasmīti vā hoti, hīnohamasmīti vā hoti. Taṃ kiṃ maññatha, bhikkhave, cakkhu niccaṃ vā aniccaṃ vā”ti?

“Aniccaṃ, bhante”.

“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?

“Dukkhaṃ, bhante”.

“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya seyyohamasmīti vā assa, sadisohamasmīti vā assa, hīnohamasmīti vā assā”ti?

“No hetaṃ, bhante”…pe… jivhā… kāyo nicco vā anicco vā”ti?

“Anicco, bhante”…pe….

“Mano nicco vā anicco vā”ti?

“Anicco, bhante”.

“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?

“Dukkhaṃ, bhante”.

“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, api nu taṃ anupādāya seyyohamasmīti vā assa, sadisohamasmīti vā assa, hīnohamasmīti vā assā”ti?

“No hetaṃ, bhante”.

“Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati…pe… manasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

［一〇八］ 第五 胜

二 “诸比丘！当什么存在时，执取什么，执着什么，才会认为‘我是优胜者’、”

或“‘我是同等者’、”或“‘我是卑劣者’”呢？”

三 “尊者！我们的法以世尊为根本……”

四 “诸比丘！当眼存在时，执取眼，执着眼，才会认为‘我是优胜者’、”或“‘我

是同等者’、”或“‘我是卑劣者’。”

五～九 当耳存在时……当鼻存在时……当舌存在时……当身存在时……当意存在时，执取

意，执着意，才会认为‘我是优胜者’、”或“‘我是同等者’、”或“‘我是卑劣者’。”

一〇 诸比丘！你们认为如何？眼是常还是无常？”

“尊者！是无常。”

“凡是无常的，是苦还是乐？”

“尊者！是苦。”

“凡是无常、苦而变易的法，不执取它，还会认为‘我是优胜者’、”或“‘我是

同等者’、”或“‘我是卑劣者’”吗？”

“尊者！不会。”

一一 “耳是常还是无常？”……

一二 “鼻是常还是无常？”……

一三 “舌是常还是无常？”……

一四 “身是常还是无常？”……

一五 “意是常还是无常？”……

“尊者！是无常。”

“凡是无常的，是苦还是乐？”

“尊者！是苦。”

“凡是无常、苦而变易的法，不执取它，还会认为‘我是优胜者’、”或“‘我是

同等者’、”或“‘我是卑劣者’”吗？”

“尊者！不会。”

一六 “诸比丘！这样观察的有闻圣弟子，对眼厌离，对耳……对鼻……对舌

……对身……对意厌离，由厌离而离贪，由离贪得解脱，于解脱而生起‘我已解脱’之智，

了知：‘生已尽，梵行已立，应作已作，不再有后有。’” 第五经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.11 Yogakkhemivagga 安稳者品 (SN 35.104-113)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.11.6 Saṃyojaniyasutta 系缚 (SN 35.109)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Saṃyojaniyasuttaṃ

109. “Saṃyojaniye ca, bhikkhave, dhamme desessāmi saṃyojanañca. Taṃ suṇātha. Katame ca, bhikkhave, saṃyojaniyā dhammā, katamañca saṃyojanaṃ? Cakkhuṃ, bhikkhave, saṃyojaniyo dhammo. Yo tattha chandarāgo, taṃ tattha saṃyojanaṃ…pe… jivhā saṃyojaniyo dhammo…pe… mano saṃyojaniyo dhammo. Yo tattha chandarāgo, taṃ tattha saṃyojanaṃ. Ime vuccanti, bhikkhave, saṃyojaniyā dhammā, idaṃ saṃyojanan”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［一〇九］ 第六 系缚

二 “诸比丘！我将为你们宣说能引生结缚的法和结缚，请仔细听。

三 诸比丘，什么是能引生结缚的法呢？什么是结缚呢？

四 诸比丘！眼是能引生结缚的法，凡是对它生起的欲和贪，就是那里的结缚。

五～九 耳是……鼻是……舌是……身是……意是能引生结缚的法，凡是对它生起的欲和贪，

就是那里的结缚。

一〇 诸比丘！这些被称为能引生结缚的法，这被称为结缚。” 第六经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.11 Yogakkhemivagga 安稳者品 (SN 35.104-113)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.11.7 Upādāniyasutta 执取 (SN 35.110)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Upādāniyasuttaṃ

110. “Upādāniye ca, bhikkhave, dhamme desessāmi upādānañca. Taṃ suṇātha. Katame ca, bhikkhave, upādāniyā dhammā, katamañca upādānaṃ? Cakkhuṃ, bhikkhave, upādāniyo dhammo. Yo tattha chandarāgo, taṃ tattha upādānaṃ…pe… jivhā upādāniyo dhammo…pe… mano upādāniyo dhammo. Yo tattha chandarāgo, taṃ tattha upādānaṃ. Ime vuccanti, bhikkhave, upādāniyā dhammā, idaṃ upādānan”ti. Sattamaṃ.

☸---------------------------------------------------------------------

［一一〇］ 第七 执取

二 “诸比丘！我将为你们宣说能引生执取的法和执取，请仔细听。

三 诸比丘！什么是能引生执取的法呢？什么是执取呢？

四 诸比丘！眼是能引生执取的法，凡是对它生起的欲和贪，就是那里的执取。

五～九 耳是……鼻是……舌是……身是……意是能引生执取的法，凡是对它生起的欲和贪，

就是那里的执取。

一〇 诸比丘！这些被称为能引生执取的法，这被称为执取。” 第七经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.11 Yogakkhemivagga 安稳者品 (SN 35.104-113)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.11.8 Ajjhattikāyatanaparijānanasutta 了知 (SN 35.111)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Ajjhattikāyatanaparijānanasuttaṃ

111. “Cakkhuṃ, bhikkhave, anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Sotaṃ… ghānaṃ… jivhaṃ… kāyaṃ… manaṃ anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Cakkhuñca kho, bhikkhave, abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya…pe… jivhaṃ… kāyaṃ… manaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［一一一］ 第八 了知（一）

二～七 “诸比丘！不完全知晓、不遍知、不离贪、不舍弃眼，就不可能灭尽苦。对

耳……对鼻……对舌……对身……对意不完全知晓、不遍知、不离贪、不舍弃，就不可能

灭尽苦。

八～一三 诸比丘！完全知晓、遍知、离贪、舍弃眼，就可能灭尽苦。对耳……对

鼻……对舌……对身……对意完全知晓、遍知、离贪、舍弃，就可能灭尽苦。” 第八经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.11 Yogakkhemivagga 安稳者品 (SN 35.104-113)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.11.9 Bāhirāyatanaparijānanasutta 了知之二 (SN 35.112)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Bāhirāyatanaparijānanasuttaṃ

112. “Rūpe, bhikkhave, anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Sadde… gandhe… rase… phoṭṭhabbe… dhamme anabhijānaṃ aparijānaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Rūpe ca kho, bhikkhave, abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāya. Sadde… gandhe… rase… phoṭṭhabbe… dhamme abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā”ti. Navamaṃ.

☸---------------------------------------------------------------------

［一一二］ 第九 了知（二）

二～七 “诸比丘！不完全知晓、不遍知、不离贪、不舍弃色，就不可能灭尽苦。对

声……对香……对味……对触……对法不完全知晓、不遍知、不离贪、不舍弃，就不可能

灭尽苦。

八～一三 诸比丘！完全知晓、遍知、离贪、舍弃色，就可能灭尽苦。对声……对

香……对味……对触……对法完全知晓、遍知、离贪、舍弃，就可能灭尽苦。” 第九经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.11 Yogakkhemivagga 安稳者品 (SN 35.104-113)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.11.10 Upassutisutta 比丘侍闻 (SN 35.113)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Upassutisuttaṃ

113. Ekaṃ samayaṃ bhagavā nātike [ñātike (sī. syā. kaṃ.)] viharati giñjakāvasathe. Atha kho bhagavā rahogato paṭisallīno imaṃ dhammapariyāyaṃ abhāsi – “cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā; taṇhāpaccayā upādānaṃ; upādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti. Jivhañca paṭicca rase ca uppajjati…pe… manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā; taṇhāpaccayā upādānaṃ; upādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti”.

“Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; upādānanirodhā bhavanirodho; bhavanirodhā jātinirodho; jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti…pe… jivhañca paṭicca rase ca uppajjati…pe… manañca paṭicca dhamme ca uppajjati manoviññāṇaṃ. Tiṇṇaṃ saṅgati phasso. Phassapaccayā vedanā; vedanāpaccayā taṇhā. Tassāyeva taṇhāya asesavirāganirodhā upādānanirodho; upādānanirodhā…pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.

Tena kho pana samayena aññataro bhikkhu bhagavato upassuti [upassutiṃ (sī. ka.)] ṭhito hoti. Addasā kho bhagavā taṃ bhikkhuṃ upassuti ṭhitaṃ. Disvāna taṃ bhikkhuṃ etadavoca – “assosi no tvaṃ, bhikkhu, imaṃ dhammapariyāyan”ti? “Evaṃ, bhante”. “Uggaṇhāhi tvaṃ, bhikkhu, imaṃ dhammapariyāyaṃ. Pariyāpuṇāhi tvaṃ, bhikkhu, imaṃ dhammapariyāyaṃ. Dhārehi tvaṃ, bhikkhu, imaṃ dhammapariyāyaṃ. Atthasaṃhitoyaṃ, bhikkhu, dhammapariyāyo ādibrahmacariyako”ti. Dasamaṃ.

Yogakkhemivaggo ekādasamo.

Tassuddānaṃ –

Yogakkhemi upādāya, dukkhaṃ loko ca seyyo ca;

Saṃyojanaṃ upādānaṃ, dve parijānaṃ upassutīti.

☸---------------------------------------------------------------------

［一一三］ 第十 侍闻

一 一时，世尊住在释迦族的那提卡村砖屋中。

二 当时，世尊在独处静坐时，宣说了这个法门：

三 “缘于眼和色，生起眼识；三者和合是触；缘触生受；缘受生爱；缘爱生取；

［参照一〇七、四］……这样，这整个苦蕴就集起了。

四～八 缘于耳和声……缘于鼻和香……缘于舌和味……缘于身和触……缘于意和法生起意识，

三者和合是触；缘触生受；缘受生爱；缘爱生取……［参照一〇七、九］……这样，

这整个苦蕴就集起了。

九 缘于眼和色而生眼识，三者和合为触，缘触生受，缘受生爱，通过对此爱

无余离贪和灭尽，执取就灭尽……［参照一〇六、一一］……这样，这整个苦蕴就灭尽了。

一〇～一四 缘于耳和声……缘于鼻和香……缘于舌和味……缘于身和触……缘于意和法而生

意识，三者和合为触，缘触生受，缘受生爱，通过对此爱的无余离贪和灭尽，

执取就灭尽……［参照一〇六、一六］……这样，这整个苦蕴就灭尽了。”

一五～一七 那时，有位比丘站在世尊（附近）偷听。世尊看见那位比丘站在那里偷听。看见后，乃对

这位比丘说：

“比丘！你听到这个法门了吗？”

“尊者！是的，我听到了。”

“比丘！你要学习这个法门！比丘！你要通晓这个法门！比丘！你要受持这个法门！比丘！

这个法门是有益的，是梵行的开端。” 第十经。

安稳者品第十一。

其摄颂：

安稳者、执取，

苦、世间与胜，

结缚与执取，

二了知、侍闻。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.12 Lokakāmaguṇavagga 世间欲类品 (SN 35.114-123)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.12.1 Paṭhamamārapāsasutta 魔索之一 (SN 35.114)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

12. Lokakāmaguṇavaggo

1. Paṭhamamārapāsasuttaṃ

114. “Santi, bhikkhave, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce, bhikkhu, abhinandati abhivadati ajjhosāya tiṭṭhati – ayaṃ vuccati, bhikkhave, bhikkhu āvāsagato mārassa, mārassa vasaṃ gato [vasagato (sī. aṭṭha. syā. aṭṭha.)], paṭimukkassa mārapāso. Baddho so mārabandhanena yathākāmakaraṇīyo pāpimato…pe….

“Santi, bhikkhave, jivhāviññeyyā rasā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati – ayaṃ vuccati, bhikkhave, bhikkhu āvāsagato mārassa, mārassa vasaṃ gato, paṭimukkassa mārapāso. Baddho so mārabandhanena…pe….

“Santi, bhikkhave, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati – ayaṃ vuccati, bhikkhave, bhikkhu āvāsagato mārassa, mārassa vasaṃ gato, paṭimukkassa mārapāso. Baddho so mārabandhanena yathākāmakaraṇīyo pāpimato.

“Santi ca kho, bhikkhave, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati – ayaṃ vuccati, bhikkhave, bhikkhu nāvāsagato mārassa, na mārassa vasaṃ gato, ummukkassa mārapāso. Mutto so mārabandhanena na yathākāmakaraṇīyo pāpimato…pe….

“Santi, bhikkhave, jivhāviññeyyā rasā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati – ayaṃ vuccati, bhikkhave, bhikkhu nāvāsagato mārassa, na mārassa vasaṃ gato, ummukkassa mārapāso. Mutto so mārabandhanena na yathākāmakaraṇīyo pāpimato…pe….

“Santi, bhikkhave, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati – ayaṃ vuccati, bhikkhave, bhikkhu nāvāsagato mārassa, na mārassa vasaṃ gato, ummukkassa mārapāso. Mutto so mārabandhanena na yathākāmakaraṇīyo pāpimato”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第二 世间欲类品

［一一四］ 第一 魔索（一）

二～七 “诸比丘！有眼所识之色，是可意、可爱、可乐、喜爱、伴随欲贪、令人染着的。比丘若欢喜、

称赞、持续执着于此，诸比丘！这比丘被称为已进入魔的住所，已落入魔的控制。他

的颈项已被魔索套住，他被魔的束缚所绑，会被恶魔随心所欲地处置。……诸比丘！有意所识之法，

是可意、可爱、可乐、喜爱、伴随欲贪、令人染着的，比丘若欢喜、称赞、持续执着于此，诸比丘！

这比丘被称为已进入魔的住所，已落入魔的控制。他的颈项已被魔索套住，他被魔的束缚所绑，

会被恶魔随心所欲地处置。

八～一三 诸比丘！也有眼所识之色，是可意、可爱、可乐、喜爱、伴随欲贪、令人染着的，比丘若不欢喜、

不称赞、不持续执着于此而住，诸比丘！这比丘被称为未进入魔的住所，未落

入魔的控制。他的颈项已脱离魔索，他已从魔的束缚中解脱，不会被恶魔随心所欲地处置。……有意所识之

法，是可意、可爱、可乐、喜爱、伴随欲贪、令人染着的，比丘若不欢喜、不称赞、不持续执着于此，

诸比丘！这比丘被称为未进入魔的住所，未落入魔的控制。他的颈项已脱离魔索，已解

脱魔的束缚，不会被恶魔随心所欲地处置。” 第一经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.12 Lokakāmaguṇavagga 世间欲类品 (SN 35.114-123)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.12.2 Dutiyamārapāsasutta 魔索之二 (SN 35.115)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyamārapāsasuttaṃ

115. “Santi, bhikkhave, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati – ayaṃ vuccati, bhikkhave, bhikkhu baddho cakkhuviññeyyesu rūpesu, āvāsagato mārassa, mārassa vasaṃ gato, paṭimukkassa mārapāso. Baddho so mārabandhanena yathākāmakaraṇīyo pāpimato…pe….

“Santi, bhikkhave, jivhāviññeyyā rasā…pe… santi, bhikkhave, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati – ayaṃ vuccati, bhikkhave, bhikkhu baddho manoviññeyyesu dhammesu, āvāsagato mārassa, mārassa vasaṃ gato, paṭimukkassa mārapāso. Baddho so mārabandhanena yathākāmakaraṇīyo pāpimato…pe….

“Santi ca kho, bhikkhave, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati – ayaṃ vuccati, bhikkhave, bhikkhu mutto cakkhuviññeyyehi rūpehi, nāvāsagato mārassa, na mārassa vasaṃ gato, ummukkassa mārapāso. Mutto so mārabandhanena na yathākāmakaraṇīyo pāpimato…pe….

“Santi, bhikkhave, jivhāviññeyyā rasā…pe… santi, bhikkhave, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati – ayaṃ vuccati, bhikkhave, bhikkhu mutto manoviññeyyehi dhammehi, nāvāsagato mārassa, na mārassa vasaṃ gato, ummukkassa mārapāso. Mutto so mārabandhanena na yathākāmakaraṇīyo pāpimato”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［一一五］ 第二 魔索（二）

二～七 “诸比丘！有眼所识之色，是可意、可爱、可乐、喜爱、伴随欲贪、令人染着的。比丘若欢喜、

称赞、持续执着于此而住，这比丘则被眼所识之色所束缚，被称为已进入魔的住所，已落

入魔的控制，会被恶魔随心所欲地处置。有意所识之法，是可意、可爱、可乐、喜爱、伴随欲贪、令人染着的，

比丘若欢喜、称赞、持续执着于此而住，诸比丘！这比丘则被意所识之法所束缚，

被称为已进入魔的住所，已落入魔的控制，会被恶魔随心所欲地处置。

八～一三 诸比丘！也有眼所识之色，是可意、可爱、可乐、喜爱、伴随欲贪、令人染着的。比丘若不欢喜、

不称赞、不持续执着于此而住，诸比丘！这比丘则已从眼所识之色中解脱，称

为未进入魔的住所，未落入魔的控制，不会被恶魔随心所欲地处置……诸比丘！耳所识之声

……鼻所识之香……舌所识之味……身所识之触……意所识之法，是可意、可爱、可乐、

喜爱、伴随欲贪、令人染着的。比丘若不欢喜、不称赞、不持续执着于此而住，诸比丘！这比

丘则被称为已从意所识之法中解脱，未进入魔的住所，未落入魔的控制，不会被恶魔随心所欲地

处置。” 第二经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.12 Lokakāmaguṇavagga 世间欲类品 (SN 35.114-123)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.12.3 Lokantagamanasutta 世间欲类 (SN 35.116)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Lokantagamanasuttaṃ

116. “Nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ [diṭṭheyyaṃ (syā. kaṃ. ka.)], patteyyanti vadāmi. Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmī”ti. Idaṃ vatvā bhagavā uṭṭhāyāsanā vihāraṃ pāvisi. Atha kho tesaṃ bhikkhūnaṃ acirapakkantassa bhagavato etadahosi – “idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyanti vadāmi. Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmī’ti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā”ti?

Atha kho tesaṃ bhikkhūnaṃ etadahosi – “ayaṃ kho āyasmā ānando satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā ānando imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāmā”ti.

Atha kho te bhikkhū yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ ānandaṃ etadavocuṃ –

“Idaṃ kho no, āvuso ānanda, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyanti vadāmi. Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmī’ti. Tesaṃ no, āvuso, amhākaṃ acirapakkantassa bhagavato etadahosi – ‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyanti vadāmi. Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmīti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’ti? Tesaṃ no, āvuso, amhākaṃ etadahosi – ‘ayaṃ kho, āvuso, āyasmā ānando satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā ānando imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāmā’ti. Vibhajatāyasmā ānando”ti.

“Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva, mūlaṃ atikkammeva, khandhaṃ sākhāpalāse sāraṃ pariyesitabbaṃ maññeyya; evaṃ sampadamidaṃ āyasmantānaṃ satthari sammukhībhūte taṃ bhagavantaṃ atisitvā amhe etamatthaṃ paṭipucchitabbaṃ maññatha [maññetha (pī. ka.)]. So hāvuso, bhagavā jānaṃ jānāti, passaṃ passati – cakkhubhūto, ñāṇabhūto, dhammabhūto, brahmabhūto, vattā, pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī, tathāgato. So ceva panetassa kālo ahosi yaṃ bhagavantaṃyeva etamatthaṃ paṭipuccheyyātha. Yathā vo bhagavā byākareyya tathā vo dhāreyyāthā”ti.

“Addhāvuso ānanda, bhagavā jānaṃ jānāti, passaṃ passati – cakkhubhūto, ñāṇabhūto, dhammabhūto, brahmabhūto, vattā, pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī, tathāgato. So ceva panetassa kālo ahosi yaṃ bhagavantaṃyeva etamatthaṃ paṭipuccheyyāma. Yathā no bhagavā byākareyya tathā naṃ dhāreyyāma. Api cāyasmā ānando satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā ānando imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Vibhajatāyasmā ānando agaruṃ karitvā”ti.

“Tenahāvuso, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṃ. Āyasmā ānando etadavoca –

“Yaṃ kho vo, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyanti vadāmi. Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmī’ti, imassa khvāhaṃ, āvuso, bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ ājānāmi. Yena kho, āvuso, lokasmiṃ lokasaññī hoti lokamānī – ayaṃ vuccati ariyassa vinaye loko. Kena cāvuso, lokasmiṃ lokasaññī hoti lokamānī? Cakkhunā kho, āvuso, lokasmiṃ lokasaññī hoti lokamānī. Sotena kho, āvuso… ghānena kho, āvuso… jivhāya kho, āvuso, lokasmiṃ lokasaññī hoti lokamānī. Kāyena kho, āvuso… manena kho, āvuso, lokasmiṃ lokasaññī hoti lokamānī. Yena kho, āvuso, lokasmiṃ lokasaññī hoti lokamānī – ayaṃ vuccati ariyassa vinaye loko. Yaṃ kho vo, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyanti vadāmi. Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmī’ti, imassa khvāhaṃ, āvuso, bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi. Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyātha. Yathā vo bhagavā byākaroti tathā naṃ dhāreyyāthā”ti.

“Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paṭissutvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –

“Yaṃ kho no, bhante, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyanti vadāmi. Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmī’ti. Tesaṃ no, bhante, amhākaṃ acirapakkantassa bhagavato etadahosi – ‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – nāhaṃ, bhikkhave, gamanena lokassa antaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyanti vadāmi. Na ca panāhaṃ, bhikkhave, appatvā lokassa antaṃ dukkhassa antakiriyaṃ vadāmī’ti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyāti? Tesaṃ no, bhante, amhākaṃ etadahosi – ‘ayaṃ kho āyasmā ānando satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā ānando imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāmā’ti. Atha kho mayaṃ, bhante, yenāyasmā ānando tenupasaṅkamimha; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipucchimha. Tesaṃ no, bhante, āyasmatā ānandena imehi ākārehi imehi padehi imehi byañjanehi attho vibhatto”ti.

“Paṇḍito, bhikkhave, ānando; mahāpañño, bhikkhave, ānando! Maṃ cepi tumhe, bhikkhave, etamatthaṃ paṭipuccheyyātha, ahampi taṃ evamevaṃ byākareyyaṃ yathā taṃ ānandena byākataṃ. Eso cevetassa attho, evañca naṃ dhāreyyāthā”ti. Tatiyaṃ.

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［一一六］ 第三 世间欲类（一）

二 “诸比丘！我（佛陀）不说通过（身体的）行走就能了知、看见、到达世界的尽头。然而，诸比丘！我也不说，不终结这个世界（指由六根六境构成的经验世界），就能终结痛苦。”说完这些话后，世尊就从座位上站起来，进入了精舍。

三 那时，世尊离开后不久，这些比丘心里想到：“各位道友！世尊对我们说：‘诸比丘！我（佛陀）不说通过（身体的）行走就能了知、看见、到达世界的尽头。然而，诸比丘！我也不说，不终结这个世界，就能终结痛苦。’ 像这样简略地教导了主旨，却没有详细解释它的含义，就从座位上站起来，进入了精舍。对于世尊这样简略指出的、未详细解释含义的教导，有谁能够详细解释它的含义呢？”

四 这时，这些比丘心里想到：“这位尊者阿难，是导师（佛陀）所称赞的，是被有智慧的同修行者所尊敬的。尊者阿难对于世尊简略指出而未详细解释含义的教导，是能够详细解释其含义的。我们应当去尊者阿难那里。去了之后，向尊者阿难请教这个含义。”

五 于是，这些比丘就来到尊者阿难那里。到了之后，和尊者阿难互相问候，交谈了令人愉悦、值得记忆的话之后，坐在一边。

六 坐在一边的这些比丘，对尊者阿难说：“道友阿难！世尊对我们说：‘诸比丘！我（佛陀）不说通过（身体的）行走就能了知、看见、到达世界的尽头。然而，诸比丘！我也不说，不终结这个世界，就能终结痛苦。’ 像这样简略地教导了主旨，却没有详细解释它的含义，就从座位上站起来，进入了精舍。道友！世尊离开后不久，我们比丘心里想到：‘各位道友！世尊对我们说：“诸比丘！我（佛陀）不说通过（身体的）行走就能了知、看见、到达世界的尽头。然而，诸比丘！我也不说，不终结这个世界，就能终结痛苦。”像这样简略地教导了主旨，却没有详细解释它的含义，就从座位上站起来，进入了精舍。对于世尊这样简略指出而未详细解释含义的教导，有谁能够详细解释它的含义呢？’ 道友！对此，我们心里想到：‘各位道友，这位尊者阿难是导师（佛陀）所称赞的，是被有智慧的同修行者所尊敬的。尊者阿难对于世尊简略指出而未详细解释含义的教导，是能够详细解释其含义的。我们应当去尊者阿难那里，去了之后，向尊者阿难请教这个含义。’ 请尊者阿难为我们解说。”

七 “各位道友！譬如有人想要树心（实质部分），为了寻找树心、探求树心而四处行走，（却）在一棵有实质的、挺拔直立的大树前，越过树根，越过树干，反而想从枝叶中去寻找树心。导师就在你们面前，你们却越过世尊，而来向我询问这个含义，各位尊者所想的，就像那个寻找树心的人一样啊。各位道友！这位世尊，是知者、见者，他具足法眼、智慧，是法、是梵，是言说者、开示者，是意义的引导者，是甘露（不死）的布施者，是法主、如来。现在正是应该向世尊请教这个含义的时候。世尊会为你们解答，你们应当领受并持守他的解答。”

八 “确实如此，道友阿难！世尊是知者、见者，他具足法眼、智慧，是法、是梵，是言说者、开示者，是意义的引导者，是甘露（不死）的布施者，是法主、如来。现在正是应该向世尊请教这个含义的时候。世尊会为我们解答，我们应当领受并持守他的解答。然而，尊者阿难是导师所称赞的，是被有智慧的同修行者所尊敬的。尊者阿难对于世尊简略指出而未详细解释含义的教导，是能够详细解释其含义的。请尊者阿难不要有顾虑（或：不辞辛劳），为我们解说吧。”

九 “既然如此，各位道友！请仔细听，好好思考，我将为你们解说。”

“好的，道友！” 这些比丘回答尊者阿难。

一〇 尊者阿难这样说道：“各位道友！世尊对你们说：‘诸比丘！我（佛陀）不说通过（身体的）行走就能了知、看见、到达世界的尽头。然而，诸比丘！我也不说，不终结这个世界，就能终结痛苦。’ 像这样，各位道友！世尊简略地教导了主旨，却没有详细解释它的含义，就从座位上站起来，进入了精舍。对于世尊这简略指出而未详细解释含义的教导，我是这样理解的：

一一 各位道友！在世间，人们通过什么来构想（感知和思考）这个世界、执着于这个世界呢？在圣者的律（教法）中，这（构想和执着的方式/根源）就被称为‘世界’（Loka）。那么，各位道友，人们通过什么来构想世界、执着于世界呢？各位道友！通过眼睛，人们构想世界、执着于世界。各位道友！通过耳朵……通过鼻子……通过舌头……各位道友！通过身体……通过意，人们构想世界、执着于世界。各位道友！人们用以构想世界、执着于世界的（这六根），在圣者的律中，就被称为‘世界’。

一二 世尊对你们说：‘诸比丘！我（佛陀）不说通过（身体的）行走就能了知、看见、到达世界的尽头。然而，诸比丘！我也不说，不终结这个世界，就能终结痛苦。’ 像这样简略地教导了主旨，却没有详细解释它的含义，就从座位上站起来，进入了精舍。各位道友！对于世尊这简略指出而未详细解释含义的教导，我是这样理解的。然而，如果各位尊者愿意，可以亲自去到世尊那里，请教这个含义。世尊怎样为你们解答，你们就怎样领受并持守。”

“好的，道友！” 这些比丘回答了尊者阿难，就从座位上站起来，去到世尊那里，顶礼世尊后，坐在一边。

一三 坐在一边的诸比丘对世尊说：“大德！世尊为我们[说]：‘诸比丘！我（佛陀）不说通过（身体的）行走就能了知、看见、到达世界的尽头。然而，诸比丘！我也不说，不终结这个世界，就能终结痛苦。’ 像这样简略地教导了主旨，却没有详细解释它的含义，就从座位上站起来，进入了精舍。大德！世尊离开后不久，我们心里这样想：‘各位道友！世尊对我们说：“诸比丘！我（佛陀）不说通过（身体的）行走就能了知、看见、到达世界的尽头。然而，诸比丘！我也不说，不终结这个世界，就能终结痛苦。”像这样简略地教导了主旨，却没有详细解释它的含义，就从座位上站起来，进入了精舍。对于世尊这样简略指出而未详细解释含义的教导，有谁能够详细解释它的含义呢？’

一四 大德！我们心里想到：‘这位尊者阿难是导师（佛陀）所称赞的，是被有智慧的同修行者所尊敬的。尊者阿难对于世尊简略指出而未详细解释含义的教导，应该能够详细解释其含义。我们应当去尊者阿难那里，向尊者阿难请教这个含义。’ 因此，大德！我们就去到阿难尊者那里，向阿难尊者请教了这个含义。

一五 大德！尊者阿难为我们用这些方式、这些言辞、这些文句解释了其含义。”

“诸比丘！阿难是贤者；诸比丘！阿难是大智慧者。诸比丘！你们如果向我问这个含义，我也会做出和阿难所作的完全相同的解答。这正是它的含义，你们应当这样领受并持守。”

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.12 Lokakāmaguṇavagga 世间欲类品 (SN 35.114-123)”

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【经名】 1.12.4 Kāmaguṇasutta 世间欲类之二 (SN 35.117)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Kāmaguṇasuttaṃ

117. “Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – ‘yeme pañca kāmaguṇā cetaso samphuṭṭhapubbā atītā niruddhā vipariṇatā, tatra me cittaṃ bahulaṃ gacchamānaṃ gaccheyya paccuppannesu vā appaṃ vā anāgatesu’. Tassa mayhaṃ, bhikkhave, etadahosi – ‘yeme pañca kāmaguṇā cetaso samphuṭṭhapubbā atītā niruddhā vipariṇatā, tatra me attarūpena appamādo sati cetaso ārakkho karaṇīyo’. Tasmātiha, bhikkhave, tumhākampi ye te pañca kāmaguṇā cetaso samphuṭṭhapubbā atītā niruddhā vipariṇatā, tatra vo cittaṃ bahulaṃ gacchamānaṃ gaccheyya paccuppannesu vā appaṃ vā anāgatesu. Tasmātiha, bhikkhave, tumhākampi ye te pañca kāmaguṇā cetaso samphuṭṭhapubbā atītā niruddhā vipariṇatā, tatra vo attarūpehi appamādo sati cetaso ārakkho karaṇīyo. Tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha jivhā ca nirujjhati, rasasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe”ti. Idaṃ vatvā bhagavā uṭṭhāyāsanā vihāraṃ pāvisi.

Atha kho tesaṃ bhikkhūnaṃ acirapakkantassa bhagavato etadahosi – “idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha jivhā ca nirujjhati, rasasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā”ti?

Atha kho tesaṃ bhikkhūnaṃ etadahosi – “ayaṃ kho āyasmā ānando satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā ānando imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāmā”ti.

Atha kho te bhikkhū yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ ānandaṃ etadavocuṃ –

“Idaṃ kho no, āvuso ānanda, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha jivhā ca nirujjhati, rasasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti. Tesaṃ no, āvuso, amhākaṃ acirapakkantassa bhagavato etadahosi – ‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha jivhā ca nirujjhati, rasasaññā ca nirujjhati se āyatane veditabbe…pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyāti? Tesaṃ no, āvuso, amhākaṃ etadahosi – ‘ayaṃ kho āyasmā ānando satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā ānando imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāmā’ti. Vibhajatāyasmā ānando”ti.

“Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa…pe… vibhajatāyasmā ānando agaruṃ karitvāti.

“Tenahāvuso, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṃ. Āyasmā ānando etadavoca –

“Yaṃ kho vo, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti. Imassa khvāhaṃ, āvuso, bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ ājānāmi. Saḷāyatananirodhaṃ no etaṃ, āvuso, bhagavatā sandhāya bhāsitaṃ – ‘tasmātiha, bhikkhave, se āyatane veditabbe, yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti. Ayaṃ kho, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti. Imassa khvāhaṃ, āvuso, bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi. Ākaṅkhamānā ca pana tumhe āyasmanto bhagavantaṃyeva upasaṅkamatha; upasaṅkamitvā etamatthaṃ puccheyyātha. Yathā vo bhagavā byākaroti tathā naṃ dhāreyyāthā”ti.

“Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paṭissutvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –

“Yaṃ kho no, bhante, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha jivhā ca nirujjhati, rasasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti, tesaṃ no, bhante, amhākaṃ acirapakkantassa bhagavato etadahosi – ‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – tasmātiha, bhikkhave, se āyatane veditabbe yattha cakkhu ca nirujjhati, rūpasaññā ca nirujjhati, se āyatane veditabbe…pe… yattha mano ca nirujjhati, dhammasaññā ca nirujjhati, se āyatane veditabbe’ti. ‘Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’ti? Tesaṃ no, bhante, amhākaṃ etadahosi – ‘ayaṃ kho āyasmā ānando satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā ānando imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāmā’ti. Atha kho mayaṃ, bhante, yenāyasmā ānando tenupasaṅkamimha; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipucchimha. Tesaṃ no, bhante, āyasmatā ānandena imehi ākārehi, imehi padehi, imehi byañjanehi attho vibhatto”ti.

“Paṇḍito, bhikkhave, ānando; mahāpañño, bhikkhave, ānando! Maṃ cepi tumhe, bhikkhave, etamatthaṃ paṭipuccheyyātha, ahampi taṃ evamevaṃ byākareyyaṃ yathā taṃ ānandena byākataṃ. Eso cevetassa attho. Evañca naṃ dhāreyyāthā”ti. Catutthaṃ.

☸---------------------------------------------------------------------

［一一七］ 第四 世间欲类（二）

二 “诸比丘！我正觉以前，尚未成佛、还是菩萨的时候，曾这样想：‘对于那些我的心曾经接触过的五种感官欲乐，它们已经过去、息灭、变坏了，我的心（有时）仍然会常常流向它们，或者（流向）现在或未来的（欲乐），或多或少。’ 诸比丘！那时我这样想：‘对于那些我的心曾经接触过的、如今已过去、息灭、变坏的五种感官欲乐，我应当为自己保持不放逸，保持正念，守护好心念。’

三 因此，诸比丘！你们的心也曾接触过那五种感官欲乐，它们已经过去、息灭、变坏了。对此，你们的心或许常常流向它们，或者（流向）现在或未来的（欲乐），或多或少。因此，诸比丘！对于那些你们的心曾经接触过的、如今已过去、息灭、变坏的五种感官欲乐，你们应当为自己保持不放逸，保持正念，守护好心念。

四 因此，诸比丘！应当了知那个处所（境界/状态），在那里，眼根会息灭，色想会息灭；应当了知那个处所……（依此类推）……在那里，舌根会息灭，味想会息灭；应当了知那个处所……（依此类推）……在那里，意根会息灭，法想会息灭。应当了知那个处所。”

五 说完这些话后，世尊就从座位上站起来，进入了精舍。

六 那时，世尊离开后不久，这些比丘心里想到：“各位道友！世尊对我们说：‘诸比丘！因此，应当了知那个处所（境界/状态），在那里，眼根会息灭，色想会息灭；应当了知那个处所……（依此类推）……在那里，舌根会息灭，味想会息灭；应当了知那个处所……（依此类推）……在那里，意根会息灭，法想会息灭。应当了知那个处所。’ 像这样简略地教导了主旨，却没有详细解释它的含义，就从座位上站起来，进入了精舍。对于世尊这样简略指出而未详细解释含义的教导，有谁能够详细解释它的含义呢？”

七 这时，这些比丘心里想到：“这位尊者阿难，是导师（佛陀）所称赞的，是被有智慧的同修行者所尊敬的。尊者阿难对于世尊简略指出而未详细解释含义的教导，是能够详细解释其含义的。我们应当去尊者阿难那里。去了之后，向尊者阿难请教这个含义。”

八 因此，这些比丘就来到尊者阿难那里。到了之后，和尊者阿难互相问候，交谈了令人愉悦、值得记忆的话之后，坐在一边。

九 坐在一边的这些比丘，对尊者阿难说：“道友阿难！世尊对我们说：‘诸比丘！因此，应当了知那个处所（境界/状态），在那里，眼根会息灭，色想会息灭；应当了知那个处所……（依此类推）……在那里，舌根会息灭，味想会息灭；应当了知那个处所……（依此类推）……在那里，意根会息灭，法想会息灭。应当了知那个处所。’ 像这样简略地教导了主旨，却没有详细解释它的含义，就从座位上站起来，进入了精舍。道友！世尊离开后不久，我们比丘心里想到：‘各位道友！世尊对我们说：“诸比丘！因此，应当了知那个处所，在那里，眼根会息灭，色想会息灭；应当了知那个处所……（依此类推）……在那里，舌根会息灭，味想会息灭；应当了知那个处所……（依此类推）……在那里，意根会息灭，法想会息灭。应当了知那个处所。”像这样简略地教导了主旨，却没有详细解释它的含义，就从座位上站起来，进入了精舍。对于世尊这样简略指出而未详细解释含义的教导，有谁能够详细解释它的含义呢？’ 道友！对此，我们心里想到：‘各位道友，这位尊者阿难是导师（佛陀）所称赞的，是被有智慧的同修行者所尊敬的。尊者阿难对于世尊简略指出而未详细解释含义的教导，是能够详细解释其含义的。我们应当去尊者阿难那里，去了之后，向尊者阿难请教这个含义。’ 请尊者阿难为我们解说。”

一０～一一 “各位道友！譬如有人想要树心（实质部分），为了寻找树心、探求树心而四处行走，（却）在一棵有实质的、挺拔直立的大树前……（像之前那样解释）……请尊者阿难不要有顾虑（或：不辞辛劳），为我们解说吧。”

一二 “既然如此，各位道友！请仔细听，好好思考，我将解说。”

“好的，道友！” 这些比丘回答尊者阿难。

一三 尊者阿难这样说道：“各位道友！世尊对你们说：‘诸比丘！因此，应当了知那个处所（境界/状态），在那里，眼根会息灭，色想会息灭；应当了知那个处所……（依此类推）……在那里，舌根会息灭，味想会息灭；应当了知那个处所……（依此类推）……在那里，意根会息灭，法想会息灭。应当了知那个处所。’ 像这样，各位道友！世尊简略地教导了主旨，却没有详细解释它的含义。对于这个教导的含义，我是这样理解的：‘诸比丘！因此，应当了知那个处所，在那里，眼根会息灭，色想会息灭...’ 各位道友！世尊在这里指的是六处（六根）的息灭。”

一四 各位道友！对于世尊简略指出而未详细解释含义的教导，我是这样理解的。然而，如果各位尊者愿意，可以亲自去到世尊那里，请教这个含义。世尊怎样为你们解答，你们就怎样领受并持守。”

“好的，道友！” 这些比丘回答了尊者阿难，就从座位上站起来，去到世尊那里，顶礼世尊后，坐在一边。

一五 坐在一边的诸比丘对世尊说：“大德！世尊为我们说：‘诸比丘！因此，应当了知那个处所（境界/状态），在那里，眼根会息灭，色想会息灭；应当了知那个处所……（依此类推）……在那里，舌根会息灭，味想会息灭；应当了知那个处所……（依此类推）……在那里，意根会息灭，法想会息灭。应当了知那个处所。’ 像这样简略地教导了主旨，却没有详细解释它的含义，就从座位上站起来，进入了精舍。大德！世尊离开后不久，我们心里这样想：‘各位道友！世尊为我们说：“诸比丘！因此，应当了知那个处所，在那里，眼根会息灭，色想会息灭；应当了知那个处所……（依此类推）……在那里，舌根会息灭，味想会息灭；应当了知那个处所……（依此类推）……在那里，意根会息灭，法想会息灭。应当了知那个处所。”像这样简略地教导了主旨，却没有详细解释它的含义，就从座位上站起来，进入了精舍。对于世尊这样简略指出而未详细解释含义的教导，有谁能够详细解释它的含义呢？’

一六 大德！我们心里想到：‘这位尊者阿难是导师（佛陀）所称赞的，是被有智慧的同修行者所尊敬的。尊者阿难对于世尊简略指出而未详细解释含义的教导，应该能够详细解释其含义。我们应当去尊者阿难那里，向尊者阿难请教这个含义。’

一七 大德！因此，我们就去到阿难尊者那里，向阿难尊者请教了这个含义。大德！尊者阿难为我们用这些方式、这些言辞、这些文句解释了其含义。”

“诸比丘！阿难是贤者；诸比丘！阿难是大智慧者。诸比丘！你们如果向我问这个含义，我也会做出和阿难所作的完全相同的解答。这正是它的含义，你们应当这样领受并持守。”

☸.....................................................................

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.12 Lokakāmaguṇavagga 世间欲类品 (SN 35.114-123)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.12.5 Sakkapañhasutta 帝释 (SN 35.118)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Sakkapañhasuttaṃ

118. Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Atha kho sakko devānamindo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho sakko devānamindo bhagavantaṃ etadavoca – “ko nu kho, bhante, hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme no parinibbāyanti? Ko pana, bhante, hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantī”ti?

“Santi kho, devānaminda, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ viññāṇaṃ hoti tadupādānaṃ. Saupādāno, devānaminda, bhikkhu no parinibbāyati…pe….

“Santi kho, devānaminda, jivhāviññeyyā rasā…pe… santi kho, devānaminda, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ viññāṇaṃ hoti tadupādānaṃ. Saupādāno, devānaminda, bhikkhu no parinibbāyati. Ayaṃ kho, devānaminda, hetu, ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme no parinibbāyanti.

“Santi ca kho, devānaminda, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṃ viññāṇaṃ hoti, na tadupādānaṃ. Anupādāno, devānaminda, bhikkhu parinibbāyati…pe….

“Santi kho, devānaminda, jivhāviññeyyā rasā…pe… santi kho, devānaminda, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṃ viññāṇaṃ hoti na tadupādānaṃ. Anupādāno, devānaminda, bhikkhu parinibbāyati. Ayaṃ kho, devānaminda, hetu, ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantī”ti. Pañcamaṃ.

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［一一八］ 第五 帝释

一 当时，世尊住在王舍城外的灵鹫山。

二 那时，诸天之主帝释（Sakka）来到世尊那里。顶礼世尊后，站在一边。

三 站在一边的诸天之主帝释对世尊这样说：“大德！有些众生在这一生中不能证入涅槃，是什么原因，什么条件呢？大德！又有些众生在这一生中能够证入涅槃，又是什么原因，什么条件呢？”

四 “诸天之主！有眼所识别的、令人满意、喜爱、愉悦、引人爱恋、伴随欲贪、能引染着的色（形色）。如果比丘乐于此、称赞于此、持续地执着于此，那么当他乐于此、称赞于此、持续地执着于此的时候，他的识（心识）就会依赖于此、执取于此。诸天之主！有执取的比丘，不能证入涅槃。

五～九 诸天之主！有耳所识别的声音……有鼻所识别的香气……有舌所识别的味道……有身所识别的触觉……有意识所识别的法（心所对象），（这些都是）令人满意、喜爱、愉悦、引人爱恋、伴随欲贪、能引染着的。如果比丘乐于此、称赞于此、持续地执着于此，那么当他乐于此、称赞于此、持续地执着于此的时候，他的识（心识）就会依赖于此、执取于此。

诸天之主！有执取的比丘，不能证入涅槃。

一〇 诸天之主！这就是某些众生在这一生中不能证入涅槃的原因和条件。

一一～一六 诸天之主！有眼所识别的、令人满意、喜爱、愉悦、引人爱恋、伴随欲贪、能引染着的色。如果比丘不乐于此、不称赞于此、不持续地执着于此，那么当他不乐于此、不称赞于此、不持续地执着于此的时候，他的识（心识）就不会依赖于此、不会执取于此。诸天之主！没有执取的比丘，能够证入涅槃。诸天之主！有耳所识别的声音……有鼻所识别的香气……有舌所识别的味道……有身所识别的触觉……有意识所识别的法，（这些都是）令人满意、喜爱、愉悦、引人爱恋、伴随欲贪、能引染着的。如果比丘不乐于此、不称赞于此、不持续地执着于此，那么当他不乐于此、不称赞于此、不持续地执着于此的时候，他的识（心识）就不会依赖于此、不会执取于此。诸天之主！没有执取的比丘，能够证入涅槃。

一七 诸天之主！这就是某些众生在这一生中能够证入涅槃的原因和条件。”

☸.....................................................................

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.12 Lokakāmaguṇavagga 世间欲类品 (SN 35.114-123)”

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【经名】 1.12.6 Pañcasikhasutta 五结干闼婆子 (SN 35.119)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Pañcasikhasuttaṃ

119. Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Atha kho pañcasikho gandhabbadevaputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho pañcasikho gandhabbadevaputto bhagavantaṃ etadavoca – “ko nu kho, bhante, hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme no parinibbāyanti? Ko pana, bhante, hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantī”ti? “Santi kho, pañcasikha, cakkhuviññeyyā rūpā…pe… santi kho, pañcasikha, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ viññāṇaṃ hoti tadupādānaṃ. Saupādāno, pañcasikha, bhikkhu no parinibbāyati. Ayaṃ kho, pañcasikha, hetu, ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme no parinibbāyanti”.

“Santi ca kho, pañcasikha, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā…pe… santi kho, pañcasikha, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṃ viññāṇaṃ hoti, na tadupādānaṃ. Anupādāno, pañcasikha, bhikkhu parinibbāyati. Ayaṃ kho, pañcasikha, hetu, ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantī”ti. Chaṭṭhaṃ.

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［一一九］ 第六 五结干闼婆子

一 那时，世尊住在王舍城外的灵鹫山。

二 那时，干闼婆子五结，来到世尊的住处。礼拜世尊后，站在一边。

三 站在一边的五结天子，这样对世尊说：‘尊者！在这里，为什么有些有情众生在这一生不能证入涅槃？是什么原因？是什么缘由呢？尊者！又在这里，为什么有些有情众生在这一生能证入涅槃？是什么原因？是什么缘由呢？’

四 ‘五结天子！眼所认识的色，是让人心意愉悦、喜爱、可爱、喜欢的，能引发欲念。比丘如果对它感到欢喜、称赞它，执着于它而安住，那么他因为欢喜、称赞、执着而安住，他的识就会依止于此，执取于此。五结天子！有执取的比丘，不能证入涅槃。’

五～九 ‘五结天子！耳所认识的声音……鼻所认识的香、舌所认识的味……身所认识的触……意所认识的法，是让人心意愉悦、喜爱、可爱、喜欢的，能引发欲念。比丘如果对它感到欢喜、称赞它，执着于它而安住，那么他因为欢喜、称赞、执着而安住，他的识就会依止于此，执取于此。五结天子！有执取的比丘，不能证入涅槃。’

一O ‘五结天子！在这里，有些有情众生在这一生不能证入涅槃，就是因为这个原因、这个缘由。’

一一～一六 ‘五结天子！眼所认识的色，是让人心意愉悦、喜爱、可爱、喜欢的，能引发欲念。比丘如果不欢喜它、不称赞它、不执着于它而安住，那么他因为不欢喜、不称赞、不执着而安住，他的识就不会依止于此，不会执取于此。五结天子！没有执取的比丘能证入涅槃。五结天子！耳所认识的声音……鼻所认识的香……舌所认识的味……身所认识的触……意所认识的法，是让人心意愉悦、喜爱、可爱、喜欢的，能引发欲念。比丘如果不欢喜它、不称赞它、不执着于它而安住，那么他因为不欢喜、不称赞、不执着而安住，他的识就不会依止于此，不会执取于此。五结天子！没有执取的比丘能证入涅槃。’

一七 ‘五结天子！在这里，有些有情众生在这一生能证入涅槃，就是因为这个原因、这个缘由。’

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.12 Lokakāmaguṇavagga 世间欲类品 (SN 35.114-123)”

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【经名】 1.12.7 Sāriputtasaddhivihārikasutta 舍利弗 (SN 35.120)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Sāriputtasaddhivihārikasuttaṃ

120. Ekaṃ samayaṃ āyasmā sāriputto sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho aññataro bhikkhu yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu āyasmantaṃ sāriputtaṃ etadavoca – “saddhivihāriko, āvuso sāriputta, bhikkhu sikkhaṃ paccakkhāya hīnāyāvatto”ti.

“Evametaṃ, āvuso, hoti indriyesu aguttadvārassa, bhojane amattaññuno, jāgariyaṃ ananuyuttassa. ‘So vatāvuso, bhikkhu indriyesu aguttadvāro bhojane amattaññū jāgariyaṃ ananuyutto yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ santānessatī’ti netaṃ ṭhānaṃ vijjati. ‘So vatāvuso, bhikkhu indriyesu guttadvāro, bhojane mattaññū, jāgariyaṃ anuyutto yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ santānessatī’ti ṭhānametaṃ vijjati.

“Kathañcāvuso, indriyesu guttadvāro hoti? Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. Evaṃ kho, āvuso, indriyesu guttadvāro hoti.

“Kathañcāvuso, bhojane mattaññū hoti? Idhāvuso, bhikkhu paṭisaṅkhā yoniso āhāraṃ āhāreti – ‘neva davāya, na madāya, na maṇḍanāya, na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṃsūparatiyā, brahmacariyānuggahāya. Iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati, anavajjatā ca phāsuvihāro cā’ti. Evaṃ kho, āvuso, bhojane mattaññū hoti.

“Kathañcāvuso, jāgariyaṃ anuyutto hoti? Idhāvuso, bhikkhu divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti pāde pādaṃ accādhāya sato sampajāno, uṭṭhānasaññaṃ manasi karitvā. Rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Evaṃ kho, āvuso, jāgariyaṃ anuyutto hoti. Tasmātihāvuso, evaṃ sikkhitabbaṃ – ‘indriyesu guttadvārā bhavissāma, bhojane mattaññuno, jāgariyaṃ anuyuttā’ti. Evañhi vo, āvuso, sikkhitabban”ti. Sattamaṃ.

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［一二０］ 第七 舍利弗

一 那时，尊者舍利弗住在舍卫城外的祇陀林给孤独长者园。

二 那时，有一位比丘来到尊者舍利弗的住处，和尊者舍利弗互相问候，交谈了亲切热情的话语后，坐在一边。

三 坐在一边的那位比丘对尊者舍利弗说：‘舍利弗道友！有位同住的比丘舍弃了学处还俗了。’

四 ‘道友！对于根门不守护、饮食不知量、不清醒警觉的人，就会这样。道友！实际上，那位根门不守护、饮食不知量、不清醒警觉的比丘，想要终生持续圆满清净的梵行，这是不可能的。’

五 ‘道友！实际上，那位比丘如果守护根门、饮食知量、专心于清醒警觉，他就能终生持续圆满清净的梵行，这是有可能的。’

六 ‘道友！怎样是守护根门呢？道友！在此，有比丘用眼睛看见色之后，不执取总相，也不执取细节相。如果他不安住于守护眼根，贪婪、忧愁等邪恶不善法就会因此侵袭他。然而，他为了实践守护眼根，守护眼根，达到对眼根的守护。用耳……鼻……舌……身……意认识法之后，不执取总相，也不执取细节相。如果他不安住于守护意根，贪婪、忧愁等邪恶不善法就会因此侵袭他。然而，他为了实践守护意根，守护意根，达到对意根的守护。道友！这样就是守护根门。’

七 ‘道友！怎样是饮食知量呢？道友！在此，有比丘如理审慎地摄取食物：不是为了嬉戏，不是为了骄慢，不是为了装饰，不是为了庄严，只是为了此身的住立与维持，为了止息恼害，为了资助梵行。这样想：‘我将消除旧的感受，不生起新的感受，我将维持生命、没有过失并安住于乐。’道友！这样就是饮食知量。’

八 ‘道友！怎样是专心于清醒警觉呢？道友！在此，有比丘白天通过经行和禅坐，清除心中障碍之法。夜晚的初更，通过经行和禅坐，清除心中障碍之法。夜晚的中更，右胁而卧，行狮子卧姿，一足叠于另一足上，具足正念、正知，作意起床之想。夜晚的后更，起身之后，通过经行和禅坐，清除心中障碍之法。道友！这样就是专心于清醒警觉。’

九 ‘因此，道友！应当这样修学：“我们将守护根门，饮食知量，专心于清醒警觉。”道友！你们必须这样修学。’

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.12 Lokakāmaguṇavagga 世间欲类品 (SN 35.114-123)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.12.8 Rāhulovādasutta 罗睺罗 (SN 35.121)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Rāhulovādasuttaṃ

121. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – “paripakkā kho rāhulassa vimuttiparipācaniyā dhammā; yaṃnūnāhaṃ rāhulaṃ uttariṃ āsavānaṃ khaye vineyyan”ti. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto āyasmantaṃ rāhulaṃ āmantesi – “gaṇhāhi, rāhula, nisīdanaṃ. Yena andhavanaṃ tenupasaṅkamissāma divāvihārāyā”ti. “Evaṃ, bhante”ti kho āyasmā rāhulo bhagavato paṭissutvā nisīdanaṃ ādāya bhagavantaṃ piṭṭhito piṭṭhito anubandhi.

Tena kho pana samayena anekāni devatāsahassāni bhagavantaṃ anubandhāni honti – “ajja bhagavā āyasmantaṃ rāhulaṃ uttariṃ āsavānaṃ khaye vinessatī”ti. Atha kho bhagavā andhavanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle paññatte āsane nisīdi. Āyasmāpi kho rāhulo bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ rāhulaṃ bhagavā etadavoca –

“Taṃ kiṃ maññasi, rāhula, cakkhu niccaṃ vā aniccaṃ vā”ti?

“Aniccaṃ, bhante”.

“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?

“Dukkhaṃ, bhante”.

“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti?

“No hetaṃ, bhante”. ( ) [(taṃ kiṃ maññasi) evamitaresupi (ma. ni. 3.416-417)]

“Rūpā niccā vā aniccā vā”ti?

“Aniccā, bhante”…pe….

“Cakkhuviññāṇaṃ niccaṃ vā aniccaṃ vā”ti?

“Aniccaṃ, bhante”…pe….

“Cakkhusamphasso nicco vā anicco vā”ti?

“Anicco, bhante”…pe….

“Yampidaṃ cakkhusamphassapaccayā uppajjati vedanāgataṃ, saññāgataṃ, saṅkhāragataṃ, viññāṇagataṃ, tampi niccaṃ vā aniccaṃ vā”ti?

“Aniccaṃ, bhante”.

“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?

“Dukkhaṃ, bhante”.

“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti?

“No hetaṃ, bhante”…pe….

“Jivhā niccā vā aniccā vā”ti?

“Aniccā, bhante”…pe….

“Jivhāviññāṇaṃ niccaṃ vā aniccaṃ vā”ti?

“Aniccaṃ, bhante”…pe….

“Jivhāsamphasso nicco vā anicco vā”ti?

“Anicco, bhante”…pe….

“Yampidaṃ jivhāsamphassapaccayā uppajjati vedanāgataṃ, saññāgataṃ, saṅkhāragataṃ, viññāṇagataṃ, tampi niccaṃ vā aniccaṃ vā”ti?

“Aniccaṃ, bhante”.

“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?

“Dukkhaṃ, bhante”.

“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti?

“No hetaṃ, bhante”…pe….

“Mano nicco vā anicco vā”ti?

“Anicco, bhante”.

“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti?

“Dukkhaṃ, bhante”.

“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ ‘etaṃ mama, esohamasmi, eso me attā’”ti?

“No hetaṃ, bhante”.

“Dhammā niccā vā aniccā vā”ti?

“Aniccā, bhante”…pe….

“Manoviññāṇaṃ niccaṃ vā aniccaṃ vā”ti?

“Aniccaṃ, bhante”…pe….

“Manosamphasso nicco vā anicco vā”ti?

“Anicco, bhante”…pe….

“Yampidaṃ manosamphassapaccayā uppajjati vedanāgataṃ, saññāgataṃ, saṅkhāragataṃ, viññāṇagataṃ, tampi niccaṃ vā aniccaṃ vā”ti?

“Aniccaṃ, bhante”.

“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?

“Dukkhaṃ, bhante”.

“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti?

“No hetaṃ, bhante”.

“Evaṃ passaṃ, rāhula, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati, yampidaṃ cakkhusamphassapaccayā uppajjati vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ tasmimpi nibbindati…pe… jivhāyapi nibbindati, rasesupi nibbindati, jivhāviññāṇepi nibbindati, jivhāsamphassepi nibbindati, yampidaṃ jivhāsamphassapaccayā uppajjati vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ tasmimpi nibbindati…pe….

“Manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati, yampidaṃ manosamphassapaccayā uppajjati vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ tasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.

Idamavoca bhagavā. Attamano āyasmā rāhulo bhagavato bhāsitaṃ abhinandi. Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne āyasmato rāhulassa anupādāya āsavehi cittaṃ vimucci. Anekānañca devatāsahassānaṃ virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – “yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamman”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［一二一］ 第八 罗睺罗

一 那时，世尊住在舍卫城外的祇陀林给孤独长者园。

二 那时，世尊独处静坐时，心中生起这样的思考：‘罗睺罗使解脱成熟的诸法已经成熟了，我应当进一步教导罗睺罗灭尽诸漏。’

三 于是，世尊在上午时分，穿好下衣，拿上衣钵，为了乞食进入舍卫城。乞食后，用完餐回来，对尊者罗睺罗说：‘罗睺罗！拿上坐具，我们去安达林作日间休息。’‘是的，尊者！’尊者罗睺罗应诺世尊后，拿着坐具跟在世尊后面走。

四 那时，有数千天神也跟随着世尊，心想：‘今天世尊要进一步教导尊者罗睺罗灭尽诸漏了。’

五 那时，世尊进入安达林后，在一棵树下铺设好的座位上坐下。尊者罗睺罗也礼拜世尊后，坐在一边。世尊对坐在一边的尊者罗睺罗说：

六 ‘罗睺罗！你认为怎样？眼是常还是无常？’

‘尊者！是无常。’

‘凡是无常的，是苦还是乐？’

‘尊者！是苦。’

‘凡是无常、苦、变坏之法，适合这样看待它——“这是我的，我是这个，这是我的自我”吗？’

‘不适合，尊者！’

‘色是常还是无常？’

‘尊者！是无常。’

……

‘眼识是常还是无常？’

‘尊者！是无常。’

‘眼触是常还是无常？’

‘尊者！是无常。’

‘凡是缘于眼触而生起的感受、想、行、识，那也是常还是无常？’

‘尊者！是无常。’

‘凡是无常的，是苦还是乐？’

‘尊者！是苦。’

‘凡是无常、苦、变坏之法，适合这样看待它——“这是我的，我是这个，这是我的自我”吗？’

‘不适合，尊者！’

七～一O ‘耳是……鼻是……舌是……身是……’

一一 ‘意是常还是无常？’

‘尊者！是无常。’

‘凡是无常的，是苦还是乐？’

‘尊者！是苦。’

‘凡是无常、苦、变坏之法，适合这样看待它——“这是我的，我是这个，这是我的自我”吗？’

‘不适合，尊者！’

‘法是常还是无常？’

‘尊者！是无常。’

……

‘意识是常还是无常？’

‘尊者！是无常。’

‘意触是常还是无常？’

‘尊者！是无常。’

‘凡是缘于意触而生起的感受、想、行、识，那也是常还是无常？’

‘尊者！是无常。’

‘凡是无常的，是苦还是乐？’

‘尊者！是苦。’

‘凡是无常、苦、变坏之法，适合这样看待它——“这是我的，我是这个，这是我的自我”吗？’

‘不适合，尊者！’

一二 ‘罗睺罗！如此观察，多闻的圣弟子对眼感到厌离，对色感到厌离，对眼识感到厌离，对眼触感到厌离，对缘于眼触而生起的感受、想、行、识也感到厌离……对耳……对鼻……对舌……对身……对意感到厌离，对法感到厌离，对意识感到厌离，对意触感到厌离，对缘于意触而生起的感受、想、行、识也感到厌离。因厌离而离欲，因离欲而解脱，在解脱时生起“我已解脱”的智。了知：“生已尽，梵行已立，应作已作，不再有后有。”’

一三 世尊说完这番话后，尊者罗睺罗心生欢喜，愉悦地接受了世尊的教导。在听闻此解说时，尊者罗睺罗的心无所执取，从诸漏中解脱。数千天神也生起了离尘离垢的法眼，了知：‘凡是集起之法，皆是灭法。’

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.12 Lokakāmaguṇavagga 世间欲类品 (SN 35.114-123)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.12.9 Saṃyojaniyadhammasutta 系缚 (SN 35.122)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Saṃyojaniyadhammasuttaṃ

122. “Saṃyojaniye ca, bhikkhave, dhamme desessāmi saṃyojanañca. Taṃ suṇātha. Katame ca, bhikkhave, saṃyojaniyā dhammā, katamañca saṃyojanaṃ? Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime vuccanti, bhikkhave, saṃyojaniyā dhammā. Yo tattha chandarāgo, taṃ tattha saṃyojanaṃ…pe… santi, bhikkhave, jivhāviññeyyā rasā…pe… santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime vuccanti, bhikkhave, saṃyojaniyā dhammā. Yo tattha chandarāgo taṃ tattha saṃyojanan”ti. Navamaṃ.

☸---------------------------------------------------------------------

［一二二］ 第九 系缚

一 ‘诸比丘！我将为你们解说能导致系缚的法与系缚本身，你们仔细听。’

二 ‘诸比丘！什么是能导致系缚的法？什么是系缚本身呢？’

三 ‘诸比丘！眼所认识的色，是让人心意愉悦、喜爱、可爱、喜欢的，能引发欲念。诸比丘！这些被称为能导致系缚的法。凡是对它的欲与贪，就是那里的系缚。’

四～八 ‘诸比丘！耳所认识的声音……鼻所认识的香……舌所认识的味……身所认识的触……意所认识的法，是让人心意愉悦、喜爱、可爱、喜欢的，能引发欲念。诸比丘！这些被称为能导致系缚的法。凡是对它的欲与贪，就是那里的系缚。’

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.12 Lokakāmaguṇavagga 世间欲类品 (SN 35.114-123)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.12.10 Upādāniyadhammasutta 取执 (SN 35.123)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Upādāniyadhammasuttaṃ

123. “Upādāniye ca, bhikkhave, dhamme desessāmi upādānañca. Taṃ suṇātha. Katame ca, bhikkhave, upādāniyā dhammā, katamañca upādānaṃ? Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime vuccanti, bhikkhave, upādāniyā dhammā. Yo tattha chandarāgo, taṃ tattha upādānaṃ…pe… santi, bhikkhave, jivhāviññeyyā rasā…pe… santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime vuccanti, bhikkhave, upādāniyā dhammā. Yo tattha chandarāgo taṃ tattha upādānan”ti. Dasamaṃ.

Lokakāmaguṇavaggo dvādasamo.

Tassuddānaṃ –

Mārapāsena dve vuttā, lokakāmaguṇena ca;

Sakko pañcasikho ceva, sāriputto ca rāhulo;

Saṃyojanaṃ upādānaṃ, vaggo tena pavuccatīti.

☸---------------------------------------------------------------------

［一二三］ 第十 取执

一 ‘诸比丘！我将为你们解说能导致取执的法与取执本身，你们仔细听。’

二 ‘诸比丘！什么是能导致取执的法？什么是取执本身呢？’

三 ‘诸比丘！眼所认识的色……诸比丘！这些被称为能导致取执的法。凡是对它的欲与贪，就是那里的取执。’

世间欲类品第十二 （终）

其摄颂曰：

魔索说二经，

以世间欲类，

亦以说二经，

帝释与五结，

尊者舍利弗，

以及罗睺罗，

系缚与取执，

以此名此品。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.13 Gahapativagga 居士品 (SN 35.124-133)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.13.1 Vesālīsutta 毗舍离 (SN 35.124)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

13. Gahapativaggo

1. Vesālīsuttaṃ

124. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho uggo gahapati vesāliko yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uggo gahapati vesāliko bhagavantaṃ etadavoca – “ko nu kho, bhante, hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme no parinibbāyanti? Ko pana, bhante, hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantī”ti?

“Santi kho, gahapati, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ viññāṇaṃ hoti tadupādānaṃ. Saupādāno, gahapati, bhikkhu no parinibbāyati…pe… santi kho, gahapati, jivhāviññeyyā rasā…pe… santi kho, gahapati, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ viññāṇaṃ hoti tadupādānaṃ. Saupādāno, gahapati, bhikkhu no parinibbāyati. Ayaṃ kho, gahapati, hetu, ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme no parinibbāyanti.

“Santi ca kho, gahapati, cakkhuviññeyyā rūpā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṃ viññāṇaṃ hoti, na tadupādānaṃ. Anupādāno, gahapati, bhikkhu parinibbāyati…pe… santi kho, gahapati, jivhāviññeyyā rasā…pe… santi kho, gahapati, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato. Na tannissitaṃ viññāṇaṃ hoti, na tadupādānaṃ. Anupādāno, gahapati, bhikkhu parinibbāyati. Ayaṃ kho, gahapati, hetu ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantī”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第十三 居士品

［一二四］ 第一 毗舍离

一 那时，世尊住在毗舍离城外大林的重阁讲堂。

二 那时，名为郁伽的毗舍离居士，来到世尊的住处，礼拜世尊后，坐在一边。

三 坐在一边的毗舍离人郁伽居士对世尊说：‘尊者！在这里，为什么有些有情众生在这一生不能证入涅槃？是什么原因？是什么缘由呢？尊者！又在这里，为什么有些有情众生在这一生能证入涅槃？是什么原因？是什么缘由呢？’

四 ‘居士！眼所认识的色，是让人心意愉悦、喜爱、可爱、喜欢的，能引发欲念。比丘如果对它感到欢喜、称赞它，执着于它而安住，那么他因为欢喜、称赞、执着而安住，他的识就会依止于此，执取于此。居士！有执取的比丘，就不能证入涅槃。’

五～九 ‘居士！耳所认识的声音……鼻所认识的香……舌所认识的味……身所认识的触……意所认识的法……居士！有执取的比丘，就不能证入涅槃。’

一O ‘居士！在这里，有些有情众生在这一生不能证入涅槃，就是因为这个原因、这个缘由。’

一一～一六 ‘居士！眼所认识的色，是让人心意愉悦、喜爱、可爱、喜欢的，能引发欲念。比丘如果不欢喜它、不称赞它、不执着于它而安住，那么他因为不欢喜、不称赞、不执着而安住，他的识就不会依止于此，不会执取于此。居士！没有执取的比丘，就能证入涅槃。居士！耳所认识的声音……鼻所认识的香……舌所认识的味……身所认识的触……意所认识的法……居士！没有执取的比丘，就能证入涅槃。’

一七 ‘居士！在这里，有些有情众生在这一生能证入涅槃，就是因为这个原因、这个缘由。’

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.13 Gahapativagga 居士品 (SN 35.124-133)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.13.2 Vajjīsutta 跋耆人 (SN 35.125)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Vajjīsuttaṃ

125. Ekaṃ samayaṃ bhagavā vajjīsu viharati hatthigāme. Atha kho uggo gahapati hatthigāmako yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uggo gahapati hatthigāmako bhagavantaṃ etadavoca – “ko nu kho, bhante, hetu ko paccayo yena midhekacce sattā diṭṭheva dhamme no parinibbāyanti? Ko pana, bhante hetu ko paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantī”ti? (Yathā purimasuttantaṃ, evaṃ vitthāretabbaṃ). Ayaṃ kho, gahapati, hetu ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantīti. Dutiyaṃ.

☸---------------------------------------------------------------------

［一二五］ 第二 跋耆人

一 那时，世尊住在跋耆族中的象村。

二 那时，名为郁伽的象村居士，来到世尊的住处，礼拜世尊后，坐在一边。

三 坐在一边的象村居士郁伽对世尊说：‘尊者！在这里，为什么有些有情众生在这一生不能证入涅槃？是什么原因？是什么缘由呢？’

四 ‘居士！眼所认识的色，是让人心意愉悦、喜爱、可爱、喜欢的，能引发欲念。比丘如果对它感到欢喜、称赞它，执着于它而安住，那么他因为欢喜、称赞、执着而安住，他的识就会依止于此，执取于此。居士！有执取的比丘，就不能证入涅槃。’

五～九 ‘居士！耳所认识的声音……鼻所认识的香……舌所认识的味……身所认识的触……意所认识的法……居士！有执取的比丘，就不能证入涅槃。’

一O ‘居士！在这里，有些有情众生在这一生不能证入涅槃，就是因为这个原因、这个缘由。’

一一～一六 ‘居士！眼所认识的色，是让人心意愉悦、喜爱、可爱、喜欢的，能引发欲念。比丘如果不欢喜它、不称赞它、不执着于它而安住，那么他因为不欢喜、不称赞、不执着而安住，他的识就不会依止于此，不会执取于此。居士！没有执取的比丘，就能证入涅槃。居士！耳所认识的声音……鼻所认识的香……舌所认识的味……身所认识的触……意所认识的法……居士！没有执取的比丘，就能证入涅槃。’

一七 ‘居士！在这里，有些有情众生在这一生能证入涅槃，就是因为这个原因、这个缘由。’

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.13 Gahapativagga 居士品 (SN 35.124-133)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.13.3 Nāḷandasutta 那烂陀 (SN 35.126)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Nāḷandasuttaṃ

126. Ekaṃ samayaṃ bhagavā nāḷandāyaṃ viharati pāvārikambavane. Atha kho, upāli gahapati, yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho, upāli gahapati, bhagavantaṃ etadavoca – “ko nu kho, bhante, hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme no parinibbāyanti? Ko pana, bhante, hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantī”ti? (Yathā purimasuttantaṃ, evaṃ vitthāretabbaṃ). Ayaṃ kho, gahapati, hetu ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantīti. Tatiyaṃ.

☸---------------------------------------------------------------------

［一二六］ 第三 那烂陀

一 那时，世尊住在那烂陀的波婆利迦芒果园。

二 那时，优波离居士来到世尊的住处……（如前经所说）……坐在一边。

三 坐在一边的优波离居士对世尊说：‘尊者！在这里，为什么有些有情众生在这一生不能证入涅槃？是什么原因？是什么缘由呢？又在这里，为什么有些有情众生在这一生能证入涅槃？是什么原因？是什么缘由呢？’

四 ‘居士！眼所认识的色，是让人心意愉悦、喜爱、可爱、喜欢的，能引发欲念。比丘如果对它感到欢喜、称赞它，执着于它而安住，那么他因为欢喜、称赞、执着而安住，他的识就会依止于此，执取于此。居士！有执取的比丘，就不能证入涅槃。’

五～九 ‘居士！耳所认识的声音……鼻所认识的香……舌所认识的味……身所认识的触……意所认识的法……居士！有执取的比丘，就不能证入涅槃。’

一O ‘居士！在这里，有些有情众生在这一生不能证入涅槃，就是因为这个原因、这个缘由。’

一一～一六 ‘居士！眼所认识的色，是让人心意愉悦、喜爱、可爱、喜欢的，能引发欲念。比丘如果不欢喜它、不称赞它、不执着于它而安住，那么他因为不欢喜、不称赞、不执着而安住，他的识就不会依止于此，不会执取于此。居士！没有执取的比丘，就能证入涅槃。居士！耳所认识的声音……鼻所认识的香……舌所认识的味……身所认识的触……意所认识的法……居士！没有执取的比丘，就能证入涅槃。’

一七 ‘居士！在这里，有些有情众生在这一生能证入涅槃，就是因为这个原因、这个缘由。’

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.13 Gahapativagga 居士品 (SN 35.124-133)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.13.4 Bhāradvājasutta 婆罗堕阇 (SN 35.127)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Bhāradvājasuttaṃ

127. Ekaṃ samayaṃ āyasmā piṇḍolabhāradvājo kosambiyaṃ viharati ghositārāme. Atha kho rājā udeno yenāyasmā piṇḍolabhāradvājo tenupasaṅkami; upasaṅkamitvā āyasmatā piṇḍolabhāradvājena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā udeno āyasmantaṃ piṇḍolabhāradvājaṃ etadavoca – “ko nu kho, bho bhāradvāja, hetu ko paccayo yenime daharā bhikkhū susū [susu (sī. ka.)] kāḷakesā bhadrena yobbanena samannāgatā paṭhamena vayasā anikīḷitāvino kāmesu yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caranti, addhānañca āpādentī”ti? “Vuttaṃ kho etaṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena – ‘etha tumhe, bhikkhave, mātumattīsu mātucittaṃ upaṭṭhapetha, bhaginimattīsu bhaginicittaṃ upaṭṭhapetha, dhītumattīsu dhītucittaṃ upaṭṭhapethā’ti. Ayaṃ kho, mahārāja, hetu, ayaṃ paccayo yenime daharā bhikkhū susū kāḷakesā bhadrena yobbanena samannāgatā paṭhamena vayasā anikīḷitāvino kāmesu yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caranti, addhānañca āpādentī”ti.

“Lolaṃ [loḷaṃ (syā. kaṃ.)] kho, bho bhāradvāja, cittaṃ. Appekadā mātumattīsupi lobhadhammā uppajjanti, bhaginimattīsupi lobhadhammā uppajjanti, dhītumattīsupi lobhadhammā uppajjanti. Atthi nu kho, bho bhāradvāja, añño ca hetu, añño ca paccayo yenime daharā bhikkhū susū kāḷakesā…pe… addhānañca āpādentī”ti?

“Vuttaṃ kho etaṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena – ‘etha tumhe, bhikkhave, imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhatha – atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ nhāru [nahāru (sī. syā. kaṃ. pī.)] aṭṭhi aṭṭhimiñjaṃ [aṭṭhimiñjā (sī.)] vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttan’ti. Ayampi kho, mahārāja, hetu, ayaṃ paccayo yenime daharā bhikkhū susū kāḷakesā…pe… addhānañca āpādentī”ti. “Ye te, bho bhāradvāja, bhikkhū bhāvitakāyā bhāvitasīlā bhāvitacittā bhāvitapaññā, tesaṃ taṃ sukaraṃ hoti. Ye ca kho te, bho bhāradvāja, bhikkhū abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā, tesaṃ taṃ dukkaraṃ hoti. Appekadā, bho bhāradvāja, asubhato manasi karissāmīti [manasi karissāmāti (sī. syā. kaṃ. pī.)] subhatova [subhato vā (sī.), subhato ca (syā. kaṃ.)] āgacchati. Atthi nu kho, bho bhāradvāja, añño ca kho hetu añño ca paccayo yenime daharā bhikkhū susū kāḷakesā…pe… addhānañca āpādentī”ti?

“Vuttaṃ kho etaṃ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena – ‘etha tumhe, bhikkhave, indriyesu guttadvārā viharatha. Cakkhunā rūpaṃ disvā mā nimittaggāhino ahuvattha, mānubyañjanaggāhino. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjatha. Rakkhatha cakkhundriyaṃ; cakkhundriye saṃvaraṃ āpajjatha. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya mā nimittaggāhino ahuvattha, mānubyañjanaggāhino. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjatha. Rakkhatha manindriyaṃ; manindriye saṃvaraṃ āpajjathā’ti. Ayampi kho, mahārāja, hetu ayaṃ paccayo yenime daharā bhikkhū susū kāḷakesā bhadrena yobbanena samannāgatā paṭhamena vayasā anikīḷitāvino kāmesu yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caranti, addhānañca āpādentī”ti.

“Acchariyaṃ, bho bhāradvāja; abbhutaṃ, bho bhāradvāja! Yāva subhāsitaṃ cidaṃ [yāva subhāsitamidaṃ (sī.)], bho bhāradvāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena. Esova kho, bho bhāradvāja, hetu, esa paccayo yenime daharā bhikkhū susū kāḷakesā bhadrena yobbanena samannāgatā paṭhamena vayasā anikīḷitāvino kāmesu yāvajīvaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caranti, addhānañca āpādentīti. Ahampi kho, bho [ahampi bho (sī. pī.)] bhāradvāja, yasmiṃ samaye arakkhiteneva kāyena, arakkhitāya vācāya, arakkhitena cittena, anupaṭṭhitāya satiyā, asaṃvutehi indriyehi antepuraṃ pavisāmi, ativiya maṃ tasmiṃ samaye lobhadhammā parisahanti. Yasmiñca khvāhaṃ, bho bhāradvāja, samaye rakkhiteneva kāyena, rakkhitāya vācāya, rakkhitena cittena, upaṭṭhitāya satiyā, saṃvutehi indriyehi antepuraṃ pavisāmi, na maṃ tathā tasmiṃ samaye lobhadhammā parisahanti. Abhikkantaṃ, bho bhāradvāja; abhikkantaṃ, bho bhāradvāja! Seyyathāpi, bho bhāradvāja, nikkujjitaṃ [nikujjitaṃ (pī.)] vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, cakkhumanto rūpāni dakkhantīti; evamevaṃ bhotā bhāradvājena anekapariyāyena dhammo pakāsito. Esāhaṃ, bho bhāradvāja, taṃ bhagavantaṃ saraṇaṃ gacchāmi, dhammañca, bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ bhāradvājo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Catutthaṃ.

☸---------------------------------------------------------------------

［一二七］ 第四 婆罗堕阇

一 那时，尊者宾头卢·婆罗堕阇住在憍赏弥国的瞿师罗园。

二 那时，优填那王来到尊者宾头卢·婆罗堕阇的住处，和尊者宾头卢·婆罗堕阇互相问候，交谈了亲切热情的话语后，坐在一边。

三 坐在一边的优填那王对尊者宾头卢·婆罗堕阇说：‘尊敬的婆罗堕阇！这些年轻的比丘们，如此年轻，黑发，具足美好的青春，处在人生的初始阶段，不沉溺于欲乐，却能终生修行圆满清净的梵行，并长久地坚持下去，这是什么原因？是什么缘由呢？’

四 ‘大王！那知者、见者、阿拉汉、正等觉者的世尊曾经说过：“来，比丘们！你们对母亲辈的女子，应作母亲想；对姐妹辈的女子，应作姐妹想；对女儿辈的女子，应作女儿想。”大王！这就是那些年轻比丘们，如此年轻，黑发，具足美好的青春，处在人生的初始阶段，不沉溺于欲乐，却能终生修行圆满清净的梵行，并长久地坚持下去的原因、缘由。’

五 ‘尊敬的婆罗堕阇！心是摇摆不定的。有时对母亲辈的女子也会生起贪欲法，对姐妹辈的女子也会生起贪欲法，对女儿辈的女子也会生起贪欲法。尊敬的婆罗堕阇！是否还有其他原因、其他缘由，使得这些年轻比丘们，如此年轻，黑发……能长久地坚持下去呢？’

六 ‘大王！那知者、见者、阿拉汉、正等觉者的世尊曾经说过：“来，比丘们！你们应观察这个身体，从脚底向上，从头发向下，皮肤包裹着，充满了种种不净之物：此身中有头发、体毛、指甲、牙齿、皮肤、肌肉、筋腱、骨骼、骨髓、肾脏、心脏、肝脏、肋膜、脾脏、肺脏、肠、肠间膜、胃中物、粪便、胆汁、痰、脓、血、汗、脂肪、泪、油膏、唾液、鼻涕、关节滑液、尿。”大王！这也是那些年轻比丘们，如此年轻，黑发……能长久地坚持下去的原因、缘由。’

七 ‘尊敬的婆罗堕阇！对那些身已修习、戒已修习、心已修习、慧已修习的比丘们来说，这（不净观）是容易做到的。但尊敬的婆罗堕阇！对那些身未修习、戒未修习、心未修习、慧未修习的比丘们来说，这就难做到了。尊敬的婆罗堕阇！有时想要作意不净，反而会显现清净相。尊敬的婆罗堕阇！是否还有其他原因、其他缘由，使得这些年轻比丘们，如此年轻，黑发……能长久地坚持下去呢？’

八 ‘大王！那知者、见者、阿拉汉、正等觉者的世尊曾经说过：“来，比丘们！你们应守护根门而住。用眼看到色后，不要执取总相，不要执取别相。如果不安住于守护眼根，贪婪、忧愁等邪恶不善法就会因此侵袭他。你们应为了守护眼根而行道，防护眼根，达到对眼根的守护。用耳听到声后……用鼻嗅到香后……用舌尝到味后……用身触到触后……用意认识法后，不要执取总相，不要执取别相。如果不安住于守护意根，贪婪、忧愁等邪恶不善法就会因此侵袭他。你们应为了守护意根而行道，防护意根，达到对意根的守护。”大王！这也是那些年轻比丘们，如此年轻，黑发，具足美好的青春，处在人生的初始阶段，不沉溺于欲乐，却能终生修行圆满清净的梵行，并长久地坚持下去的原因、缘由。’

九 ‘真是奇妙啊，尊敬的婆罗堕阇！真是稀有啊，尊敬的婆罗堕阇！那知者、见者、阿拉汉、正等觉者的世尊所善说的！尊敬的婆罗堕阇！这确实就是那些年轻比丘们，如此年轻，黑发，具足美好的青春，处在人生的初始阶段，不沉溺于欲乐，却能终生修行圆满清净的梵行，并长久地坚持下去的原因、缘由。’

一O ‘尊敬的婆罗堕阇！当我身不防护、语不防护、心不防护、念不安立、诸根不守护而进入后宫时，那时贪欲法就极大地困扰我。但是，尊敬的婆罗堕阇！当我身已防护、语已防护、心已防护、念已安立、诸根已守护而进入后宫时，那时贪欲法就不像那样困扰我了。’

一一 ‘太好了，尊敬的婆罗堕阇！太好了，尊敬的婆罗堕阇！就像扶起跌倒的人，揭开遮蔽之物，为迷路者指明道路，在黑暗中举起油灯，让有眼者能看见形色一样；同样地，尊敬的婆罗堕阇以种种方式阐明了法。尊敬的婆罗堕阇！我归依世尊、法、以及比丘僧团。愿尊者婆罗堕阇接受我从今日起，终生归依为优婆塞！’

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.13 Gahapativagga 居士品 (SN 35.124-133)”

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【经名】 1.13.5 Soṇasutta 须那 (SN 35.128)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Soṇasuttaṃ

128. Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho soṇo gahapatiputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho soṇo gahapatiputto bhagavantaṃ etadavoca – “ko nu kho, bhante, hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme no parinibbāyanti? Ko pana, bhante, hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantī”ti? (Yathā purimasuttantaṃ, evaṃ vitthāretabbaṃ). Ayaṃ kho, soṇa, hetu, ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantīti. Pañcamaṃ.

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［一二八］ 第五 须那

一 那时，世尊住在王舍城外的竹林，迦兰陀喂养园。

二 这时，居士的儿子须那来到世尊的住处，礼拜世尊后，坐在一边。

三 坐在一边的居士子须那，对世尊说：“大德！为什么这里的某些众生，在当生不能证入涅槃呢？是什么原因，什么缘由呢？而又为什么，这里的另一些众生，在当生能够证入涅槃呢？这又是什么原因，什么缘由呢？”

四 “居士！对于眼睛所认识的色，那些令人满意、可爱、可喜、惹人喜爱、能引生欲念的色，如果比丘对此感到喜悦、赞叹、沉溺其中而安住，那么对于这位喜悦、赞叹、沉溺于此而安住的比丘，他的识就会依止于此、执取于此。居士！有执取的比丘，是不能证入涅槃的。

五～九 居士！对于耳朵所认识的声音……鼻子所认识的香气……舌头所认识的味道……身体所认识的触觉……意识所认识的法……（如果比丘喜悦、赞叹、沉溺其中而安住），那么对于这位喜悦、赞叹、沉溺于此而安住的比丘，他的识就会依止于此、执取于此。居士！有执取的比丘，是不能证入涅槃的。

一〇 居士！这就是为什么这里的某些众生，在当生不能证入涅槃的原因和缘由。

一一～一六 居士！对于眼睛所认识的色，那些令人满意、可爱、可喜、惹人喜爱、能引生欲念的色，如果比丘对此不喜悦、不赞叹、不沉溺其中而安住，那么对于这位不喜悦、不赞叹、不沉溺于此而安住的比丘，他的识就不会依止于此、不执取于此。居士！没有执取的比丘，就能证入涅槃。居士！对于耳朵所认识的声音……鼻子所认识的香气……舌头所认识的味道……身体所认识的触觉……意识所认识的法……（如果比丘不喜悦、不赞叹、不沉溺其中而安住），那么对于这位不喜悦、不赞叹、不沉溺于此而安住的比丘，他的识就不会依止于此、不执取于此。居士！没有执取的比丘，就能证入涅槃。

一七 居士！这就是为什么这里的另一些众生，在当生能够证入涅槃的原因和缘由。”

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.13 Gahapativagga 居士品 (SN 35.124-133)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.13.6 Ghositasutta 瞿史罗 (SN 35.129)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Ghositasuttaṃ

129. Ekaṃ samayaṃ āyasmā ānando kosambiyaṃ viharati ghositārāme.

那时，尊者阿难住在憍赏弥城的瞿史罗园。

Atha kho ghosito gahapati yenāyasmā ānando tenupasaṅkami…pe… ekamantaṃ nisinno kho ghosito gahapati āyasmantaṃ ānandaṃ etadavoca –

这时，瞿史罗居士来到尊者阿难的住处……坐在一边的瞿史罗居士，对尊者阿难说：

“‘dhātunānattaṃ, dhātunānattan’ti, bhante ānanda, vuccati. Kittāvatā nu kho, bhante, dhātunānattaṃ vuttaṃ bhagavatā”ti?

“‘大德阿难！常说的“种种界，种种界”，大德！世尊所说的种种界，到底有多少种呢？’

“Saṃvijjati kho, gahapati, cakkhudhātu, rūpā ca manāpā, cakkhuviññāṇañca sukhavedaniyaṃ. Phassaṃ paṭicca uppajjati sukhā vedanā.

➊ ‘居士！有眼界，以及令人喜悦的色，还有眼识，以及由能感受乐的触，（以此为缘）生起了乐受。

Saṃvijjati kho, gahapati, cakkhudhātu, rūpā ca amanāpā, cakkhuviññāṇañca dukkhavedaniyaṃ. Phassaṃ paṭicca uppajjati dukkhā vedanā.

居士！有眼界，以及不令人喜悦的色，还有眼识，以及由能感受苦的触，生起了苦受。

Saṃvijjati kho, gahapati, cakkhudhātu, rūpā ca manāpā upekkhāvedaniyā, cakkhuviññāṇañca adukkhamasukhavedaniyaṃ. Phassaṃ paṭicca uppajjati adukkhamasukhā vedanā

居士！有眼界，以及可以舍离（不引起苦乐）的色，还有眼识，以及由能感受不苦不乐的触，生起了不苦不乐受。

…pe… saṃvijjati kho, gahapati, jivhādhātu, rasā ca manāpā, jivhāviññāṇañca sukhavedaniyaṃ. Phassaṃ paṭicca uppajjati sukhā vedanā. Saṃvijjati kho, gahapati, jivhādhātu, rasā ca amanāpā, jivhāviññāṇañca dukkhavedaniyaṃ. Phassaṃ paṭicca uppajjati dukkhā vedanā. Saṃvijjati kho, gahapati, jivhādhātu, rasā ca upekkhāvedaniyā, jivhāviññāṇañca adukkhamasukhavedaniyaṃ. Phassaṃ paṭicca uppajjati adukkhamasukhā vedanā…pe…

➋ 居士！有耳界，以及令人喜悦的声音，还有耳识，以及由能感受乐的触，生起了乐受。

居士！有耳界，以及不令人喜悦的声音，还有耳识，以及由能感受苦的触，生起了苦受。

居士！有耳界，以及可以舍离的声音，还有耳识，以及由能感受不苦不乐的触，生起了不苦不乐受。

➌ 居士！有鼻界，以及令人喜悦的香气，还有鼻识，以及由能感受乐的触，生起了乐受。

居士！有鼻界，以及不令人喜悦的香气，还有鼻识，以及由能感受苦的触，生起了苦受。

居士！有鼻界，以及可以舍离的香气，还有鼻识，以及由能感受不苦不乐的触，生起了不苦不乐受。

➍ 居士！有舌界，以及令人喜悦的味道，还有舌识，以及由能感受乐的触，生起了乐受。

居士！有舌界，以及不令人喜悦的味道，还有舌识，以及由能感受苦的触，生起了苦受。

居士！有舌界，以及可以舍离的味道，还有舌识，以及由能感受不苦不乐的触，生起了不苦不乐受。

➎ 居士！有身界，以及令人喜悦的触觉，还有身识，以及由能感受乐的触，生起了乐受。

居士！有身界，以及不令人喜悦的触觉，还有身识，以及由能感受苦的触，生起了苦受。

居士！有身界，以及可以舍离的触觉，还有身识，以及由能感受不苦不乐的触，生起了不苦不乐受。

saṃvijjati kho, gahapati, manodhātu, dhammā ca manāpā, manoviññāṇañca sukhavedaniyaṃ. Phassaṃ paṭicca uppajjati sukhā vedanā.

➏ 意界，以及令人喜悦的法，还有意识，以及由能感受乐的触，生起了乐受。

Saṃvijjati kho, gahapati, manodhātu, dhammā ca amanāpā, manoviññāṇañca dukkhavedaniyaṃ. Phassaṃ paṭicca uppajjati dukkhā vedanā.

居士！有意界，以及不令人喜悦的法，还有意识，以及由能感受苦的触，生起了苦受。

Saṃvijjati kho, gahapati, manodhātu, dhammā ca upekkhāvedaniyā, manoviññāṇañca adukkhamasukhavedaniyaṃ. Phassaṃ paṭicca uppajjati adukkhamasukhā vedanā.

居士！有意界，以及可以舍离的法，还有意识，以及由能感受不苦不乐的触，生起了不苦不乐受。

Ettāvatā kho, gahapati, dhātunānattaṃ vuttaṃ bhagavatā”ti. Chaṭṭhaṃ.

居士！以上这些就是世尊所说的种种界。’

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.13 Gahapativagga 居士品 (SN 35.124-133)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.13.7 Hāliddikānisutta 诃梨提迦尼 (SN 35.130)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Hāliddikānisuttaṃ

130. Ekaṃ samayaṃ āyasmā mahākaccāno avantīsu viharati kuraraghare [kulaghare (syā. ka.)] papāte [pavatte (sī. pī.), sampavatte (syā. kaṃ. ka.) ettheva aṭṭhamapiṭṭhepi] pabbate. Atha kho hāliddikāni [hāliddakāni (sī. syā. kaṃ.)] gahapati yenāyasmā mahākaccāno tenupasaṅkami…pe… ekamantaṃ nisinno kho hāliddikāni gahapati āyasmantaṃ mahākaccānaṃ etadavoca – “vuttamidaṃ, bhante, bhagavatā – ‘dhātunānattaṃ paṭicca uppajjati phassanānattaṃ; phassanānattaṃ paṭicca uppajjati vedanānānattan’ti. Kathaṃ nu kho, bhante, dhātunānattaṃ paṭicca uppajjati phassanānattaṃ; phassanānattaṃ paṭicca uppajjati vedanānānattan”ti? “Idha, gahapati, bhikkhu cakkhunā rūpaṃ disvā ‘manāpaṃ itthetan’ti pajānāti cakkhuviññāṇaṃ sukhavedaniyañca [sukhavedaniyaṃ, sukhavedaniyaṃ (sī. pī.), sukhavedaniyañca, sukhavedaniyaṃ (syā. kaṃ. ka.) evaṃ “dukkhavedaniyañca adukkhamasukhavedaniyañcā”ti padesupi. aṭṭhakathāṭīkā oloketabbā]. Phassaṃ paṭicca uppajjati sukhā vedanā. Cakkhunā kho paneva [panevaṃ (syā. kaṃ. ka.)] rūpaṃ disvā ‘amanāpaṃ itthetan’ti pajānāti cakkhuviññāṇaṃ dukkhavedaniyañca. Phassaṃ paṭicca uppajjati dukkhā vedanā. Cakkhunā kho paneva rūpaṃ disvā ‘upekkhāṭṭhāniyaṃ [upekkhāvedaniyaṃ (ka.)] itthetan’ti pajānāti cakkhuviññāṇaṃ adukkhamasukhavedaniyañca. Phassaṃ paṭicca uppajjati adukkhamasukhā vedanā.

“Puna caparaṃ, gahapati, bhikkhu sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya ‘manāpaṃ itthetan’ti pajānāti manoviññāṇaṃ sukhavedaniyañca. Phassaṃ paṭicca uppajjati sukhā vedanā. Manasā kho paneva dhammaṃ viññāya ‘amanāpaṃ itthetan’ti pajānāti manoviññāṇaṃ dukkhavedaniyañca. Phassaṃ paṭicca uppajjati dukkhā vedanā. Manasā kho paneva dhammaṃ viññāya ‘upekkhāṭṭhāniyaṃ itthetan’ti pajānāti manoviññāṇaṃ adukkhamasukhavedaniyañca. Phassaṃ paṭicca uppajjati adukkhamasukhā vedanā. Evaṃ kho, gahapati, dhātunānattaṃ paṭicca uppajjati phassanānattaṃ; phassanānattaṃ paṭicca uppajjati vedanānānattan”ti. Sattamaṃ.

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第七 诃梨提迦尼

一 那时，尊者大迦旃延住在阿盘提国的拘罗罗迦罗山中。

二 这时，居士诃梨提迦尼来到尊者大迦旃延的住处……

三 坐在一边的居士诃梨提迦尼对尊者大迦旃延说：‘大德！世尊曾经开示说：“缘种种界，生种种触；缘种种触，生种种受。”此乃世尊之所开示。大德！这是如何缘种种界而生种种触，又如何缘种种触而生种种受呢？’

四 ‘居士！在此，有比丘用眼睛看见合意的色时，了知：“这是如此这般的（色）。”于是缘着眼识和能感受乐的触，生起了乐受。又，用眼睛看见不合意的色时，了知：“这是如此这般的（色）。”于是缘着眼识和能感受苦的触，生起了苦受。又，用眼睛看见可舍（不苦不乐）的色时，了知：“这是如此这般的（色）。”于是缘着眼识和能感受不苦不乐的触，生起了不苦不乐受。

五～九 再者，居士！用耳朵听闻合意的声音……用鼻子嗅闻合意的香气……用舌头尝到合意的味道……用身体接触合意的触觉……用意识认识合意的法时，了知：“这是如此这般的（法）。”于是缘着意识和能感受乐的触，生起了乐受。又，用意识认识不合意的法时，了知：“这是如此这般的（法）。”于是缘着意识和能感受苦的触，生起了苦受。又，用意识认识可舍的法时，了知：“这是如此这般的（法）。”于是缘着意识和能感受不苦不乐的触，生起了不苦不乐受。

一〇 就是这样，居士！缘种种界，生种种触；缘种种触，生种种受。’

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☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.13 Gahapativagga 居士品 (SN 35.124-133)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.13.8 Nakulapitusutta 那拘罗父 (SN 35.131)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Nakulapitusuttaṃ

131. Ekaṃ samayaṃ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye. Atha kho nakulapitā gahapati yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho nakulapitā gahapati bhagavantaṃ etadavoca – “ko nu kho, bhante, hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme no parinibbāyanti? Ko pana, bhante, hetu, ko paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantī”ti? “Santi kho, gahapati, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ viññāṇaṃ hoti tadupādānaṃ. Saupādāno, gahapati, bhikkhu no parinibbāyati…pe… santi kho, gahapati, jivhāviññeyyā rasā…pe… santi kho, gahapati, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṃ viññāṇaṃ hoti tadupādānaṃ. Saupādāno, gahapati, bhikkhu no parinibbāyati. Ayaṃ kho, gahapati, hetu ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme no parinibbāyanti”.

“Santi ca kho, gahapati, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhunābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṃ viññāṇaṃ hoti, na tadupādānaṃ. Anupādāno, gahapati, bhikkhu parinibbāyati…pe… santi kho, gahapati, jivhāviññeyyā rasā…pe… santi kho, gahapati, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ nābhinandato nābhivadato anajjhosāya tiṭṭhato na tannissitaṃ viññāṇaṃ hoti na tadupādānaṃ. Anupādāno, gahapati, bhikkhu parinibbāyati. Ayaṃ kho, gahapati, hetu, ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantī”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［一三一］ 第八 那拘罗父

一 那时，世尊住在跋伽国的失悦摩罗山、恐怖林的鹿野苑中。

二 这时，那拘罗父居士来到世尊的住处，礼拜世尊后，坐在一边。

三 坐在一边的那拘罗父居士对世尊说：‘大德！为什么这里的某些众生，在当生不能证入涅槃呢？是什么原因，什么缘由呢？大德！又为什么，这里的另一些众生，在当生能够证入涅槃呢？这又是什么原因，什么缘由呢？’

四 ‘居士！对于眼睛所认识的色，那些令人满意、可喜、可爱、惹人喜爱、能引生欲念的色，如果比丘对此感到喜悦、赞叹、沉溺其中而安住，那么对于这位喜悦、赞叹、沉溺于此而安住的比丘，他的识就会依止于此、执取于此。居士！有执取的比丘，是不能证入涅槃的。

五～九 居士！对于耳朵所认识的声音……鼻子所认识的香气、舌头所认识的味道……身体所认识的触觉……意识所认识的法，那些令人满意、可爱、可喜、惹人喜爱、能引生欲念的法。如果比丘对此感到喜悦、赞叹、沉溺其中而安住。那么对于这位喜悦、赞叹、沉溺于此而安住的比丘，他的识就会依止于此、执取于此。

一〇 居士！这就是为什么这里的某些众生，在当生不能证入涅槃的原因和缘由。

一一～一六 居士！对于眼睛所认识的色，那些令人满意、可爱、可喜、惹人喜爱、能引生欲念的色，如果比丘对此不喜悦、不赞叹、不沉溺其中而安住，那么对于这位不喜悦、不赞叹、不沉溺于此而安住的比丘，他的识就不会依止于此、不执取于此。居士！没有执取的比丘就能证入涅槃。居士！对于耳朵所认识的声音……鼻子所认识的香气……舌头所认识的味道……身体所认识的触觉……意识所认识的法，那些令人满意、可爱、可喜、惹人喜爱、能引生欲念的法，如果比丘对此不喜悦、不赞叹、不沉溺其中而安住，那么对于这位不喜悦、不赞叹、不沉溺于此而安住的比丘，他的识就不会依止于此、不执取于此。居士！没有执取的比丘就能证入涅槃。

一七 居士！这就是为什么这里的另一些众生，在当生能够证入涅槃的原因和缘由。’

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.13 Gahapativagga 居士品 (SN 35.124-133)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.13.9 Lohiccasutta 鲁醯遮 (SN 35.132)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Lohiccasuttaṃ

132. Ekaṃ samayaṃ āyasmā mahākaccāno avantīsu viharati makkarakate [makkarakaṭe (sī. syā. kaṃ. pī.)] araññakuṭikāyaṃ. Atha kho lohiccassa brāhmaṇassa sambahulā antevāsikā kaṭṭhahārakā māṇavakā yenāyasmato mahākaccānassa araññakuṭikā tenupasaṅkamiṃsu; upasaṅkamitvā parito parito kuṭikāya anucaṅkamanti anuvicaranti uccāsaddā mahāsaddā kānici kānici seleyyakāni karonti [selissakāni karontā (sī.)] – “ime pana muṇḍakā samaṇakā ibbhā kaṇhā [kiṇhā (sī. pī.)] bandhupādāpaccā, imesaṃ bharatakānaṃ sakkatā garukatā mānitā pūjitā apacitā”ti. Atha kho āyasmā mahākaccāno vihārā nikkhamitvā te māṇavake etadavoca – “mā māṇavakā saddamakattha; dhammaṃ vo bhāsissāmī”ti. Evaṃ vutte, te māṇavakā tuṇhī ahesuṃ. Atha kho āyasmā mahākaccāno te māṇavake gāthāhi ajjhabhāsi –

“Sīluttamā pubbatarā ahesuṃ,

Te brāhmaṇā ye purāṇaṃ saranti;

Guttāni dvārāni surakkhitāni,

Ahesuṃ tesaṃ abhibhuyya kodhaṃ.

“Dhamme ca jhāne ca ratā ahesuṃ,

Te brāhmaṇā ye purāṇaṃ saranti;

Ime ca vokkamma japāmaseti,

Gottena mattā visamaṃ caranti.

“Kodhābhibhūtā puthuattadaṇḍā [kodhābhibhūtāsuputhuttadaṇḍā (syā. kaṃ. ka.)],

Virajjamānā sataṇhātaṇhesu;

Aguttadvārassa bhavanti moghā,

Supineva laddhaṃ purisassa vittaṃ.

“Anāsakā thaṇḍilasāyikā ca;

Pāto sinānañca tayo ca vedā.

“Kharājinaṃ jaṭāpaṅko, mantā sīlabbataṃ tapo;

Kuhanā vaṅkadaṇḍā ca, udakācamanāni ca.

“Vaṇṇā ete brāhmaṇānaṃ, katā kiñcikkhabhāvanā;

Cittañca susamāhitaṃ, vippasannamanāvilaṃ;

Akhilaṃ sabbabhūtesu, so maggo brahmapattiyā”ti.

Atha kho te māṇavakā kupitā anattamanā yena lohicco brāhmaṇo tenupasaṅkamiṃsu; upasaṅkamitvā lohiccaṃ brāhmaṇaṃ etadavocuṃ – “yagghe! Bhavaṃ jāneyya, samaṇo mahākaccāno brāhmaṇānaṃ mante [mantaṃ (ka.)] ekaṃsena apavadati, paṭikkosatī”ti? Evaṃ vutte, lohicco brāhmaṇo kupito ahosi anattamano. Atha kho lohiccassa brāhmaṇassa etadahosi – “na kho pana metaṃ patirūpaṃ yohaṃ aññadatthu māṇavakānaṃyeva sutvā samaṇaṃ mahākaccānaṃ akkoseyyaṃ [akkoseyyaṃ virujjheyyaṃ (syā. kaṃ. ka.)] paribhāseyyaṃ. Yaṃnūnāhaṃ upasaṅkamitvā puccheyyan”ti.

Atha kho lohicco brāhmaṇo tehi māṇavakehi saddhiṃ yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahākaccānena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho lohicco brāhmaṇo āyasmantaṃ mahākaccānaṃ etadavoca – “āgamaṃsu nu khvidha, bho kaccāna, amhākaṃ sambahulā antevāsikā kaṭṭhahārakā māṇavakā”ti? “Āgamaṃsu khvidha te, brāhmaṇa, sambahulā antevāsikā kaṭṭhahārakā māṇavakā”ti. “Ahu pana bhoto kaccānassa tehi māṇavakehi saddhiṃ kocideva kathāsallāpo”ti? “Ahu kho me, brāhmaṇa, tehi māṇavakehi saddhiṃ kocideva kathāsallāpo”ti. “Yathā kathaṃ pana bhoto kaccānassa tehi māṇavakehi saddhiṃ ahosi kathāsallāpo”ti? “Evaṃ kho me, brāhmaṇa, tehi māṇavakehi saddhiṃ ahosi kathāsallāpo –

“Sīluttamā pubbatarā ahesuṃ,

Te brāhmaṇā ye purāṇaṃ saranti;…Pe…;

Akhilaṃ sabbabhūtesu,

So maggo brahmapattiyā”ti.

“Evaṃ kho me, brāhmaṇa, tehi māṇavakehi saddhiṃ ahosi kathāsallāpo”ti.

“‘Aguttadvāro’ti [aguttadvāro aguttadvāroti (ka.)] bhavaṃ kaccāno āha. Kittāvatā nu kho, bho kaccāna, aguttadvāro hotī”ti? “Idha, brāhmaṇa, ekacco cakkhunā rūpaṃ disvā piyarūpe rūpe adhimuccati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyassati [anupaṭṭhitāya satiyā (syā. kaṃ. pī. ka.) upari āsīvisavagge avassutasutte pana “anupaṭṭhitakāyassatī”tveva sabbattha dissati] ca viharati, parittacetaso tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya piyarūpe dhamme adhimuccati, appiyarūpe ca dhamme byāpajjati, anupaṭṭhitakāyassati ca viharati, parittacetaso tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Evaṃ kho, brāhmaṇa, aguttadvāro hotī”ti. “Acchariyaṃ, bho kaccāna; abbhutaṃ, bho kaccāna! Yāvañcidaṃ bhotā kaccānena aguttadvārova samāno aguttadvāroti akkhāto.

“‘Guttadvāro’ti bhavaṃ kaccāno āha. Kittāvatā nu kho, bho kaccāna, guttadvāro hotī”ti? “Idha, brāhmaṇa, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyassati ca viharati, appamāṇacetaso tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya piyarūpe dhamme nādhimuccati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyassati ca viharati, appamāṇacetaso tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Evaṃ kho, brāhmaṇa, guttadvāro hotī”ti.

“Acchariyaṃ, bho kaccāna; abbhutaṃ, bho kaccāna! Yāvañcidaṃ bhotā kaccānena guttadvārova samāno guttadvāroti akkhāto. Abhikkantaṃ, bho kaccāna; abhikkantaṃ, bho kaccāna! Seyyathāpi, bho kaccāna, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, cakkhumanto rūpāni dakkhantīti; evamevaṃ bhotā kaccānena anekapariyāyena dhammo pakāsito. Esāhaṃ, bho kaccāna, taṃ bhagavantaṃ saraṇaṃ gacchāmi, dhammañca, bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ kaccāno dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gataṃ. Yathā ca bhavaṃ kaccāno makkarakate upāsakakulāni upasaṅkamati; evameva lohiccakulaṃ upasaṅkamatu. Tattha ye māṇavakā vā māṇavikā vā bhavantaṃ kaccānaṃ abhivādessanti paccuṭṭhissanti āsanaṃ vā udakaṃ vā dassanti, tesaṃ taṃ bhavissati dīgharattaṃ hitāya sukhāyā”ti. Navamaṃ.

☸---------------------------------------------------------------------

［一三二］ 第九 鲁醯遮

一 那时，尊者大迦旃延住在阿盘提国摩揭罗迦多城外的森林草庵里。

二 这时，鲁醯遮婆罗门的众多弟子，一些砍柴的年轻人，来到尊者大迦旃延的草庵，在草庵周围徘徊、走来走去，大声喧哗，说些戏弄的话：‘这些光头的假沙门，是梵天脚下生的黑奴！这些家伙只配被脚夫们恭敬、尊重、供养、礼赞！’

三 于是，尊者大迦旃延从精舍出来，告诉这些年轻人：‘年轻人！不要吵闹，我为你们说法。’ 听他这么说，那些年轻人安静了下来。

四 这时，尊者大迦旃延用偈颂对这些年轻人说：

（一）‘那些能忆起古法的古代婆罗门，他们以戒行为第一，能够抑制愤怒，守护好自己的诸根门，这才是善于护持。

（二）那些能忆起古法的古代婆罗门，喜好正法与禅定。但如今的婆罗门却说：“我们抛弃这些，不闻不问！”他们沉醉于自己的种姓出身，行为不正。

（三）被愤怒所压服，手持各种刑杖，不守护诸根门，他们的努力终究是徒劳的，就像人在梦中得到财富。

（四）断食、露天而卧、清晨沐浴、读诵三吠陀、身穿粗兽皮、蓄发髻、身涂泥巴、持咒守禁戒、实行苦行。

（五）欺诈骗术、弯曲的手杖、用水洗脸，这些被当作婆罗门的标志，（只是）为了获得小小的利益。

（六）能够获得禅定，内心清澈无染，对一切众生没有恶念障碍，这才是通往梵天之道。’

五 听了这些，那些年轻人很生气，心里不高兴，就跑到鲁醯遮婆罗门那里去，告诉他说：‘您要知道啊！那个沙门大迦旃延一直在诽谤、呵斥婆罗门的吠陀（或教法）！’ 听到这话，鲁醯遮婆罗门也生气了，心里很不高兴。

六 鲁醯遮婆罗门心里又想：‘我只听这些年轻人的片面之词，就去诽谤呵斥沙门大迦旃延，这对我来说是不合适的。我应该亲自去他的住处问一问。’

七 于是，鲁醯遮婆罗门带着这些年轻人，一同前往尊者大迦旃延的住处，和尊者互相问候，说了些友善寒暄的话后，坐在一边。

八 坐在一边的鲁醯遮婆罗门对尊者大迦旃延说：‘迦旃延尊者！我那些砍柴的年轻弟子们，来过这里吗？’

‘婆罗门，你那些砍柴的年轻弟子们确实来过这里。’

‘尊者迦旃延和那些年轻人之间，有过什么谈话吗？’

‘婆罗门！我和那些年轻人之间确实有过一些谈话。’

‘尊者迦旃延和那些年轻人之间，谈了些什么呢？’

‘婆罗门！我和那些年轻人之间是这样谈的：

（一）“那些能忆起古法的古代婆罗门，他们以戒行为第一，能够抑制愤怒，守护好自己的诸根门，是为善护持。……

（六）能够获得禅定，内心清澈无染，对一切众生没有恶念障碍，这才是通往梵天之道”。

‘婆罗门！我和那些年轻人之间，就是这样谈话的。’

九 ‘尊者迦旃延！您说到“不守护诸根门”，迦旃延尊者！怎样才算是不守护诸根门呢？’

一〇 ‘婆罗门！在此，有人用眼睛看见色时，心就倾向于可爱的色，排斥不可爱的色，不能让正念持续现前，心胸狭隘地安住；而且不能如实了知那（能导致解脱的）心解脱、慧解脱，以至于他那些已经生起的恶、不善法无法被彻底息灭。

一一～一五 用耳朵听声音……用鼻子嗅香气……用舌头尝味道……用身体接触所触……用意识认识法时，心就倾向于可爱的法，排斥不可爱的法，不能让正念持续现前，心胸狭隘地安住；而且不能如实了知心解脱、慧解脱，以至于他那些已经生起的恶、不善法无法被彻底息灭。

一六 婆罗门！像这样就是不守护诸根门。’

一七 ‘尊者迦旃延！真是不可思议！尊者迦旃延！真是稀有难得！尊者迦旃延将不守护诸根门的情况，如实地描述为不守护诸根门！尊者迦旃延！那您所说的“守护诸根门”，又是怎样的呢？’

一八 ‘婆罗门！在此，有比丘用眼睛看见色时，心不倾向于可爱的色，也不排斥不可爱的色，让正念持续现前，心胸宽广地安住（以无量心安住）；并且如实了知那心解脱、慧解脱，他那些已经生起的恶、不善法就能被彻底息灭。

一九～二三 用耳朵听声音……用鼻子嗅香气……用舌头尝味道……用身体接触所触……用意识认识法时，心不倾向于可爱的法，也不排斥不可爱的法，让正念持续现前，心胸宽广地安住（以无量心安住）；并且如实了知那心解脱、慧解脱，他那些已经生起的恶、不善法就能被彻底息灭。

二四 婆罗门！像这样就是守护诸根门。’

二五 ‘尊者迦旃延！真是不可思议！尊者迦旃延！真是稀有难得！尊者迦旃延将守护诸根门的情况，如实地开示为守护诸根门！太好了！尊者迦旃延！太好了！尊者迦旃延！尊者迦旃延就好比扶起了摔倒的人，揭开了遮蔽物，给迷路的人指明了道路，在黑暗中举起了油灯，让“有眼睛的人能够看见”一样。就这样，尊者迦旃延用种种方式，将法阐释明白。尊者迦旃延！我现在皈依那位世尊，皈依法，皈依比丘僧团。尊者迦旃延！请接纳我从今天起，终生皈依，成为优婆塞（在家信士）！尊者迦旃延以后如果去摩揭罗迦多城的在家信士家，也请光临我们鲁醯遮家。在那里，凡是向尊者迦旃延礼敬、起立迎接、或者供奉座位和水的年轻男子或年轻女子，他们都将因此获得长久的利益和安乐！’

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.13 Gahapativagga 居士品 (SN 35.124-133)”

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【经名】 1.13.10 Verahaccānisutta 毗罗哈察尼婆罗门女 (SN 35.133)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Verahaccānisuttaṃ

133. Ekaṃ samayaṃ āyasmā udāyī kāmaṇḍāyaṃ viharati todeyyassa brāhmaṇassa ambavane. Atha kho verahaccānigottāya brāhmaṇiyā antevāsī māṇavako yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmatā udāyinā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho taṃ māṇavakaṃ āyasmā udāyī dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho so māṇavako āyasmatā udāyinā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā yena verahaccānigottā brāhmaṇī tenupasaṅkami; upasaṅkamitvā verahaccānigottaṃ brāhmaṇiṃ etadavoca – “yagghe, bhoti, jāneyyāsi [bhoti jāneyya (sī. pī. ka.), bhotī jāneyya (syā. kaṃ.)]! Samaṇo udāyī dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ, sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsetī”ti.

“Tena hi tvaṃ, māṇavaka, mama vacanena samaṇaṃ udāyiṃ nimantehi svātanāya bhattenā”ti. “Evaṃ bhotī”ti kho so māṇavako verahaccānigottāya brāhmaṇiyā paṭissutvā yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṃ udāyiṃ etadavoca – “adhivāsetu kira, bhavaṃ, udāyi, amhākaṃ ācariyabhariyāya verahaccānigottāya brāhmaṇiyā svātanāya bhattan”ti. Adhivāsesi kho āyasmā udāyī tuṇhībhāvena. Atha kho āyasmā udāyī tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena verahaccānigottāya brāhmaṇiyā nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho verahaccānigottā brāhmaṇī āyasmantaṃ udāyiṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho verahaccānigottā brāhmaṇī āyasmantaṃ udāyiṃ bhuttāviṃ onītapattapāṇiṃ pādukā ārohitvā ucce āsane nisīditvā sīsaṃ oguṇṭhitvā āyasmantaṃ udāyiṃ etadavoca – “bhaṇa, samaṇa, dhamman”ti. “Bhavissati, bhagini, samayo”ti vatvā uṭṭhāyāsanā pakkami [pakkāmi (syā. kaṃ. pī.)].

Dutiyampi kho so māṇavako yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmatā udāyinā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho taṃ māṇavakaṃ āyasmā udāyī dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Dutiyampi kho so māṇavako āyasmatā udāyinā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā yena verahaccānigottā brāhmaṇī tenupasaṅkami; upasaṅkamitvā verahaccānigottaṃ brāhmaṇiṃ etadavoca – “yagghe, bhoti, jāneyyāsi! Samaṇo udāyī dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ, sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsetī”ti.

“Evamevaṃ pana tvaṃ, māṇavaka, samaṇassa udāyissa vaṇṇaṃ bhāsasi. Samaṇo panudāyī ‘bhaṇa, samaṇa, dhamman’ti vutto samāno ‘bhavissati, bhagini, samayo’ti vatvā uṭṭhāyāsanā pakkanto”ti. “Tathā hi pana tvaṃ, bhoti, pādukā ārohitvā ucce āsane nisīditvā sīsaṃ oguṇṭhitvā etadavoca – ‘bhaṇa, samaṇa, dhamman’ti. Dhammagaruno hi te bhavanto dhammagāravā”ti. “Tena hi tvaṃ, māṇavaka, mama vacanena samaṇaṃ udāyiṃ nimantehi svātanāya bhattenā”ti. “Evaṃ, bhotī”ti kho so māṇavako verahaccānigottāya brāhmaṇiyā paṭissutvā yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṃ udāyiṃ etadavoca – “adhivāsetu kira bhavaṃ udāyī amhākaṃ ācariyabhariyāya verahaccānigottāya brāhmaṇiyā svātanāya bhattan”ti. Adhivāsesi kho āyasmā udāyī tuṇhībhāvena.

Atha kho āyasmā udāyī tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena verahaccānigottāya brāhmaṇiyā nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho verahaccānigottā brāhmaṇī āyasmantaṃ udāyiṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho verahaccānigottā brāhmaṇī āyasmantaṃ udāyiṃ bhuttāviṃ onītapattapāṇiṃ pādukā orohitvā nīce āsane nisīditvā sīsaṃ vivaritvā āyasmantaṃ udāyiṃ etadavoca – “kismiṃ nu kho, bhante, sati arahanto sukhadukkhaṃ paññapenti, kismiṃ asati arahanto sukhadukkhaṃ na paññapentī”ti?

“Cakkhusmiṃ kho, bhagini, sati arahanto sukhadukkhaṃ paññapenti, cakkhusmiṃ asati arahanto sukhadukkhaṃ na paññapenti…pe… jivhāya sati arahanto sukhadukkhaṃ paññapenti, jivhāya asati arahanto sukhadukkhaṃ na paññapenti…pe…. Manasmiṃ sati arahanto sukhadukkhaṃ paññapenti, manasmiṃ asati arahanto sukhadukkhaṃ na paññapentī”ti.

Evaṃ vutte, verahaccānigottā brāhmaṇī āyasmantaṃ udāyiṃ etadavoca – “abhikkantaṃ, bhante; abhikkantaṃ, bhante! Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, cakkhumanto rūpāni dakkhantīti; evamevaṃ ayyena udāyinā anekapariyāyena dhammo pakāsito. Esāhaṃ, ayya udāyi, taṃ bhagavantaṃ saraṇaṃ gacchāmi, dhammañca, bhikkhusaṅghañca. Upāsikaṃ maṃ ayyo udāyī dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Dasamaṃ.

Gahapativaggo terasamo.

Tassuddānaṃ –

Vesālī vajji nāḷandā, bhāradvāja soṇo ca ghosito;

Hāliddiko nakulapitā, lohicco verahaccānīti.

☸---------------------------------------------------------------------

［一三三］ 第十 毗罗哈察尼婆罗门女

一 那时，尊者优陀夷住在拘盘荼城的兜泥耶婆罗门的芒果林中。

二 这时，一位青年，是毗罗哈察尼家族出身的婆罗门女的弟子，来到尊者优陀夷的住处……

三 尊者优陀夷对坐在一旁的青年说法，教导、激励，使他欢喜。

四 这时，那位青年被尊者优陀夷的说法所教导、激励、欢喜，便从座位上起来，去到毗罗哈察尼家族出身的婆罗门女那里，对她说：“夫人，愿您知道！沙门优陀夷所说的法，初善、中善、后善，义理具足，言辞巧妙，阐明了完全圆满清净的梵行。”

五 “既然如此，青年！请你以我的名义，邀请沙门优陀夷明天来接受食物供养。”

“是的，夫人！”青年回答了毗罗哈察尼家族出身的婆罗门女后，就去到尊者优陀夷的住处，对尊者说：“尊者优陀夷！我们的老师，毗罗哈察尼家族出身的婆罗门女，请尊者您同意明天接受她的食物供养。”

尊者优陀夷沉默地表示同意。

六 于是，尊者优陀夷在那一夜过后，清晨时穿好下衣，拿着钵和衣，前往毗罗哈察尼家族出身的婆罗门女的住所，在准备好的座位上坐下。

七 那时，毗罗哈察尼家族出身的婆罗门女，亲手用精美的硬食和软食供养尊者优陀夷，使他满足。

八 这时，毗罗哈察尼家族出身的婆罗门女，见尊者优陀夷吃完饭，手已离开钵，便穿上鞋履，蒙着头，坐在高座上，对尊者优陀夷说：“沙门！请说法吧。”

“姐妹！以后会有时机的。”说完，就从座位上起来离开了。

九 那位青年又去到尊者优陀夷的住处，和尊者互相问候，交谈了友好亲切的话后，坐在一旁。尊者优陀夷对坐在一旁的青年说法，教导、激励，使他欢喜。

一〇 那位青年又被尊者优陀夷的说法所教导、激励、欢喜，便从座位上起来，去到毗罗哈察尼家族出身的婆罗门女那里，对她说：“夫人，愿您知道！沙门优陀夷所说的法，初善、中善、后善，义理具足，言辞巧妙，阐明了完全圆满清净的梵行。”

一一 “青年！你如此称赞沙门优陀夷。然而我请求沙门优陀夷：‘沙门！请说法吧。’他却说：‘姐妹！以后会有时机的。’说完就从座位上起来离开了。”

一二 “虽然如此，可是夫人！您穿着鞋履，蒙着头，坐在高座上，这样说：‘沙门！请说法吧。’而那些尊者是尊敬法、尊重法的啊。”

一三 “既然如此，青年！请你以我的名义，邀请沙门优陀夷明天来接受食物供养。”

“是的，夫人！”青年回答了毗罗哈察尼家族出身的婆罗门女后，去到尊者优陀夷的住处，对尊者说：“尊者优陀夷！我们的老师，毗罗哈察尼家族出身的婆罗门女，请您同意明天接受她的食物供养。”

尊者优陀夷沉默地表示同意。

一四 于是，尊者优陀夷在那一夜过后，清晨时穿好下衣，拿着钵和衣，前往毗罗哈察尼家族出身的婆罗门女那里，在准备好的座位上坐下。

一五 那时，毗罗哈察尼家族出身的婆罗门女，亲手用精美的硬食和软食供养尊者优陀夷，使他满足。

一六 毗罗哈察尼家族出身的婆罗门女，见尊者优陀夷吃完饭，手已离开钵，便脱下鞋履，露出头，坐在低座上，对尊者优陀夷说：“大德！当什么存在时，阿罗汉们安立苦乐呢？当什么不存在时，阿罗汉们不安立苦乐呢？”

一七 “姐妹！当眼存在时，阿罗汉们安立苦乐；当眼不存在时，阿罗汉们不安立苦乐。……当耳存在时……当鼻存在时……当舌存在时，阿罗汉们安立苦乐；当舌不存在时，阿罗汉们不安立苦乐。……当身存在时……当意存在时，阿罗汉们安立苦乐；当意不存在时，阿罗汉们不安立苦乐。”

一八 听完这些话，毗罗哈察尼婆罗门女对尊者优陀夷说：“真是太好了，大德！真是太好了，大德！尊者优陀夷就像扶起跌倒的人，显露遮蔽的事物，为迷路者指明道路，在黑暗中举起油灯，让有眼睛的人能看见东西一样；尊者优陀夷也同样用种种方式，阐明了法。尊者优陀夷！我现在归依世尊、归依法、归依比丘僧团。愿尊者优陀夷接受我为优婆夷，从今天起，终生归依！”

居士品第十三（完）

此品摄颂：

毗舍离和跋耆

以及那烂陀

和婆罗堕阇

须那和瞿师罗

和诃梨陀迦

那拘罗之父

乃至鲁醯遮

毗罗哈察尼（婆罗门女）

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.14 Devadahavagga 提婆陀诃品 (SN 35.134-145)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.14.1 Devadahasutta 提婆陀诃 (SN 35.134)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

14. Devadahavaggo

1. Devadahasuttaṃ

134. Ekaṃ samayaṃ bhagavā sakkesu viharati devadahaṃ nāma sakyānaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi – “nāhaṃ, bhikkhave, sabbesaṃyeva bhikkhūnaṃ chasu phassāyatanesu appamādena karaṇīyanti vadāmi, na ca panāhaṃ, bhikkhave, sabbesaṃyeva bhikkhūnaṃ chasu phassāyatanesu nāppamādena karaṇīyanti vadāmi. Ye te, bhikkhave, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññā vimuttā, tesāhaṃ, bhikkhave, bhikkhūnaṃ chasu phassāyatanesu nāppamādena karaṇīyanti vadāmi. Taṃ kissa hetu? Kataṃ tesaṃ appamādena, abhabbā te pamajjituṃ. Ye ca kho te, bhikkhave, bhikkhū sekkhā [sekhā (sī. syā. kaṃ. pī. ka.)] appattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti, tesāhaṃ, bhikkhave, bhikkhūnaṃ chasu phassāyatanesu appamādena karaṇīyanti vadāmi. Taṃ kissa hetu? Santi, bhikkhave, cakkhuviññeyyā rūpā manoramāpi, amanoramāpi. Tyāssa phussa phussa cittaṃ na pariyādāya tiṭṭhanti. Cetaso apariyādānā āraddhaṃ hoti vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammuṭṭhā [apammuṭṭhā (sī.), appamuṭṭhā (syā. kaṃ.)], passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. Imaṃ khvāhaṃ, bhikkhave, appamādaphalaṃ sampassamāno tesaṃ bhikkhūnaṃ chasu phassāyatanesu appamādena karaṇīyanti vadāmi…pe… santi, bhikkhave, manoviññeyyā dhammā manoramāpi amanoramāpi. Tyāssa phussa phussa cittaṃ na pariyādāya tiṭṭhanti. Cetaso apariyādānā āraddhaṃ hoti vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. Imaṃ khvāhaṃ, bhikkhave, appamādaphalaṃ sampassamāno tesaṃ bhikkhūnaṃ chasu [chassu (sī.)] phassāyatanesu appamādena karaṇīyanti vadāmī”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第十四 提婆陀诃品

［一三四］ 第一 提婆陀诃

一 那时，世尊住在释迦国一个名叫提婆陀诃的释迦族村镇。

二 在那里，世尊对比丘们说：“诸比丘！我并不说，所有的比丘都必须在六触处保持不放逸；但诸比丘！我也不说，所有的比丘都不必在六触处保持不放逸。

三 诸比丘！那些已经是阿罗汉、漏尽者、梵行已立、所作已办、重担已卸、已达己利、生死结已尽、正智解脱的比丘们，诸比丘！对于这些比丘，我不说他们必须在六触处保持不放逸。这是什么原因呢？

四 因为他们已经完成了不放逸的修行，他们不可能再放逸了。

五 而诸比丘！那些还是有学、心尚未圆满、正为了追求无上安稳（涅槃）而住的比丘们，诸比丘！对于这些比丘，我说他们必须在六触处保持不放逸。这是什么原因呢？

六 诸比丘！有眼所识知的、可喜的或不可喜的色。这些（色）触及他的心时，心不被它们持续占据。由于心不被占据，他的精进得以发起而不松懈，念得以确立而不失，身得以轻安而不激动，心得以安定而专一。诸比丘！因为我看到这种不放逸的果报，所以我说，这些比丘必须在六触处保持不放逸。

七～一一 诸比丘！有耳所识知的声……有鼻所识知的香……有舌所识知的味……有身所识知的触……有意识知的、可喜的或不可喜的法。这些（法）触及他的心时，心不被它们持续占据。由于心不被占据，他的精进得以发起而不松懈，念得以确立而不失，身得以轻安而不激动，心得以安定而专一。诸比丘！因为我看到这种不放逸的果报，所以我说，这些比丘必须在六触处保持不放逸。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.14 Devadahavagga 提婆陀诃品 (SN 35.134-145)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.14.2 Khaṇasutta 刹那 (SN 35.135)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Khaṇasuttaṃ

135. “Lābhā vo, bhikkhave, suladdhaṃ vo, bhikkhave, khaṇo vo paṭiladdho brahmacariyavāsāya. Diṭṭhā mayā, bhikkhave, chaphassāyatanikā nāma nirayā. Tattha yaṃ kiñci cakkhunā rūpaṃ passati aniṭṭharūpaṃyeva passati, no iṭṭharūpaṃ; akantarūpaṃyeva passati, no kantarūpaṃ; amanāparūpaṃyeva passati, no manāparūpaṃ. Yaṃ kiñci sotena saddaṃ suṇāti…pe… yaṃ kiñci ghānena gandhaṃ ghāyati…pe… yaṃ kiñci jivhāya rasaṃ sāyati…pe… yaṃ kiñci kāyena phoṭṭhabbaṃ phusati…pe… yaṃ kiñci manasā dhammaṃ vijānāti aniṭṭharūpaṃyeva vijānāti, no iṭṭharūpaṃ; akantarūpaṃyeva vijānāti, no kantarūpaṃ; amanāparūpaṃyeva vijānāti, no manāparūpaṃ. Lābhā vo, bhikkhave, suladdhaṃ vo, bhikkhave, khaṇo vo paṭiladdho brahmacariyavāsāya. Diṭṭhā mayā, bhikkhave, chaphassāyatanikā nāma saggā. Tattha yaṃ kiñci cakkhunā rūpaṃ passati iṭṭharūpaṃyeva passati, no aniṭṭharūpaṃ; kantarūpaṃyeva passati, no akantarūpaṃ; manāparūpaṃyeva passati, no amanāparūpaṃ…pe… yaṃ kiñci jivhāya rasaṃ sāyati…pe… yaṃ kiñci manasā dhammaṃ vijānāti iṭṭharūpaṃyeva vijānāti, no aniṭṭharūpaṃ; kantarūpaṃyeva vijānāti, no akantarūpaṃ; manāparūpaṃyeva vijānāti, no amanāparūpaṃ. Lābhā vo, bhikkhave, suladdhaṃ vo, bhikkhave, khaṇo vo paṭiladdho brahmacariyavāsāyā”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［一三五］ 第二 刹那（时机）

二 “诸比丘！你们获得了利益！诸比丘！你们善得了利益！你们获得了修行梵行的时机！

三 诸比丘！我见过名为‘六触处’的地狱。在那里，凡是用眼看到的色，都只看到不合意的色，而非合意的色；只看到不可爱的色，而非可爱的色；只看到不愉悦的色，而非愉悦的色。凡是用耳听到的声……凡是用鼻闻到的香……凡是用舌尝到的味……凡是用身接触到的触……凡是用意认知到的法，都只认知到不合意的法，而非合意的法；只认知到不可爱的法，而非可爱的法；只认知到不愉悦的法，而非愉悦的法。

四 诸比丘！你们获得了利益！诸比丘！你们善得了利益！你们获得了修行梵行的时机！

五 诸比丘！我见过名为‘六触处’的天界。在那里，凡是用眼看到的色，都只看到合意的色，而非不合意的色；只看到可爱的色，而非不可爱的色；只看到愉悦的色，而非不愉悦的色。……凡是用舌尝到的味……凡是用意认知到的法，都只认知到合意的法，而非不合意的法；只认知到可爱的法，而非不可爱的法；只认知到愉悦的法，而非不愉悦的法。

六 诸比丘！你们获得了利益！诸比丘！你们善得了利益！你们获得了修行梵行的时机！” 第二。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.14 Devadahavagga 提婆陀诃品 (SN 35.134-145)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.14.3 Paṭhamarūpārāmasutta 执着 (SN 35.136)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Paṭhamarūpārāmasuttaṃ

136. “Rūpārāmā, bhikkhave, devamanussā rūparatā rūpasammuditā. Rūpavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti. Saddārāmā, bhikkhave, devamanussā saddaratā saddasammuditā. Saddavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti. Gandhārāmā… rasārāmā… phoṭṭhabbārāmā… dhammārāmā, bhikkhave, devamanussā dhammaratā dhammasammuditā. Dhammavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti. Tathāgato ca kho, bhikkhave, arahaṃ sammāsambuddho rūpānaṃ samudayañca atthaṅgamañca assādañca ādīnavaṃ ca nissaraṇañca yathābhūtaṃ viditvā na rūpārāmo na rūparato na rūpasammudito. Rūpavipariṇāmavirāganirodhā sukho, bhikkhave, tathāgato viharati. Saddānaṃ… gandhānaṃ… rasānaṃ… phoṭṭhabbānaṃ… dhammānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā na dhammārāmo, na dhammarato, na dhammasammudito. Dhammavipariṇāmavirāganirodhā sukho, bhikkhave, tathāgato viharati”. Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

“Rūpā saddā rasā gandhā, phassā dhammā ca kevalā;

Iṭṭhā kantā manāpā ca, yāvatatthīti vuccati.

“Sadevakassa lokassa, ete vo sukhasammatā;

Yattha cete nirujjhanti, taṃ tesaṃ dukkhasammataṃ.

“Sukhaṃ [sukhanti (sī.)] diṭṭhamariyebhi, sakkāyassa nirodhanaṃ;

Paccanīkamidaṃ hoti, sabbalokena passataṃ.

“Yaṃ pare sukhato āhu, tadariyā āhu dukkhato;

Yaṃ pare dukkhato āhu, tadariyā sukhato vidū.

“Passa dhammaṃ durājānaṃ, sammūḷhettha aviddasu;

Nivutānaṃ tamo hoti, andhakāro apassataṃ.

“Satañca vivaṭaṃ hoti, āloko passatāmi;

Santike na vijānanti, maggā [magā (sī.)] dhammassa akovidā.

“Bhavarāgaparetebhi, bhavarāgānusārībhi [bhavasotānusāribhi (syā. kaṃ. pī.), bhavasotānusārihi (sī.)];

Māradheyyānupannehi, nāyaṃ dhammo susambudho.

“Ko nu aññatra mariyebhi, padaṃ sambuddhumarahati;

Yaṃ padaṃ sammadaññāya, parinibbanti anāsavā”ti. tatiyaṃ;

☸---------------------------------------------------------------------

［一三六］ 第三 喜爱色（之一）

二 “诸比丘！天神与人们喜爱色，乐于色，沉醉于色。由于色的变异、离散、坏灭，诸比丘！天神与人们住于苦中。

三 诸比丘！天神与人们喜爱声，乐于声，沉醉于声。由于声的变异、离散、坏灭，诸比丘！天神与人们住于苦中。

四 诸比丘！天神与人们喜爱香……喜爱味……喜爱触……

五 诸比丘！天神与人们喜爱法，乐于法，沉醉于法。由于法的变异、离散、坏灭，诸比丘！天神与人们住于苦中。

六 而诸比丘！如来、阿拉汉、正等觉者，如实了知色的集起、灭没、甜味、过患及出离后，不喜爱色，不乐于色，不沉醉于色。由于色的变异、离散、坏灭，诸比丘！如来住于乐中。

七 如实了知声……香……味……触……

八 如实了知法的集起、灭没、甜味、过患及出离后，不喜爱法，不乐于法，不沉醉于法。由于法的变异、离散、坏灭，诸比丘！如来住于乐中。”

九 世尊说了这番话。善逝说了这话后，导师又接着说道：

十 “色、声、味、香、触以及纯粹的法；

凡是被称作存在的，皆是可意、可爱、可喜的。

十一 对包含天神的世界来说，这些被认为是乐；

而当它们灭尽之处，那被他们认为是苦。

十二 圣者们所见的乐，是‘自身’的止息；

这与所有世人的看法，恰恰相反。

十三 他人所说的乐，圣者说那是苦；

他人所说的苦，圣者了知为乐。

十四 看这难懂的法，无知者于此迷惑；

对被覆盖者是黑暗，对不见者是 अंधकार (黑暗)。

十五 但对善人们是敞开的，对见者有光明；

无知法之道的兽类，虽近却不能知。

十六 被有贪所困者，随有流而行者；

落入魔罗领域者，此法不易觉悟。

十七 除了圣者之外，谁能觉悟此境地？

善知此境地后，无漏者般涅槃。” 第三。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.14 Devadahavagga 提婆陀诃品 (SN 35.134-145)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.14.4 Dutiyarūpārāmasutta 执着之二 (SN 35.137)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Dutiyarūpārāmasuttaṃ

137. “Rūpārāmā, bhikkhave, devamanussā rūparatā rūpasammuditā. Rūpavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti. Saddārāmā… gandhārāmā… rasārāmā … phoṭṭhabbārāmā… dhammārāmā, bhikkhave, devamanussā dhammaratā dhammasammuditā. Dhammavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti. Tathāgato ca, bhikkhave, arahaṃ sammāsambuddho rūpānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā na rūpārāmo na rūparato na rūpasammudito. Rūpavipariṇāmavirāganirodhā sukho, bhikkhave, tathāgato viharati. Saddānaṃ… gandhānaṃ… rasānaṃ… phoṭṭhabbānaṃ… dhammānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā na dhammārāmo na dhammarato na dhammasammudito. Dhammavipariṇāmavirāganirodhā sukho, bhikkhave, tathāgato viharatī”ti. Catutthaṃ.

☸---------------------------------------------------------------------

［一三七］ 第四 喜爱色（之二）

二 “诸比丘！天神与人们喜爱色，乐于色，沉醉于色。由于色的变异、离散、坏灭，诸比丘！天神与人们住于苦中。喜爱声……喜爱香……喜爱味……喜爱触……喜爱法，乐于法，沉醉于法。由于法的变异、离散、坏灭，诸比丘！天神与人们住于苦中。

三 诸比丘！而如来、阿拉汉、正等觉者，如实了知色的集起、灭没、甜味、过患及出离后，不喜爱色，不乐于色，不沉醉于色。由于色的变异、离散、坏灭，诸比丘！如来住于乐中。

四 诸比丘！如实了知声……香……味……触……

五 诸比丘！如实了知法的集起、灭没、甜味、过患及出离后，不喜爱法，不乐于法，不沉醉于法。由于法的变异、离散、坏灭，诸比丘！如来住于乐中。” 第四。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.14 Devadahavagga 提婆陀诃品 (SN 35.134-145)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.14.5 Paṭhamanatumhākasutta 恶意者 (SN 35.138)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Paṭhamanatumhākaṃsuttaṃ

138. “Yaṃ, bhikkhave, na tumhākaṃ taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Kiñca, bhikkhave, na tumhākaṃ? Cakkhu, bhikkhave, na tumhākaṃ; taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati…pe… jivhā na tumhākaṃ; taṃ pajahatha. Sā vo pahīnā hitāya sukhāya bhavissati…pe… mano na tumhākaṃ; taṃ pajahatha. So vo pahīno hitāya sukhāya bhavissati. Seyyathāpi, bhikkhave, yaṃ imasmiṃ jetavane tiṇakaṭṭhasākhāpalāsaṃ taṃ jano hareyya vā ḍaheyya vā yathāpaccayaṃ vā kareyya, api nu tumhākaṃ evamassa – ‘amhe jano harati vā ḍahati vā yathāpaccayaṃ vā karotī’”ti? “No hetaṃ, bhante”. “Taṃ kissa hetu”? “Na hi no etaṃ, bhante, attā vā attaniyaṃ vā”ti. “Evameva kho, bhikkhave, cakkhu na tumhākaṃ; taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati…pe… jivhā na tumhākaṃ; taṃ pajahatha. Sā vo pahīnā hitāya sukhāya bhavissati…pe… mano na tumhākaṃ; taṃ pajahatha. So vo pahīno hitāya sukhāya bhavissatī”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

［一三八］ 第五 非你所有（之一）

二 “诸比丘！凡不是你们的，你们应当舍弃。舍弃了它，将为你们带来长久的利益和安乐。 诸比丘！什么不是你们的呢？

三～八 诸比丘！眼不是你们的，你们应当舍弃它。舍弃了它，将为你们带来长久的利益和安乐。耳……鼻……舌……身……意不是你们的，你们应当舍弃它。舍弃了它，将为你们带来长久的利益和安乐。

九 诸比丘！譬如在这祇陀林中，人们拿走、焚烧或随意处置这里的草、木、枝、叶，你们会这样想‘人们拿走我们，焚烧我们，或随意处置我们’吗？” “不会的，大德。” “这是什么原因呢？” “大德！因为那不是我们的自我，也不是我所有的。”

一〇 “同样地，诸比丘！眼不是你们的，你们应当舍弃它。舍弃了它，将为你们带来长久的利益和安乐。耳……鼻……舌……身……意不是你们的，你们应当舍弃它。舍弃了它，将为你们带来长久的利益和安乐。” 第五。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.14 Devadahavagga 提婆陀诃品 (SN 35.134-145)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.14.6 Dutiyanatumhākasutta 恶意者之二 (SN 35.139)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Dutiyanatumhākaṃsuttaṃ

139. “Yaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha. Taṃ vo pahīnaṃ hitāya sukhāya bhavissati. Kiñca, bhikkhave, na tumhākaṃ? Rūpā, bhikkhave, na tumhākaṃ; te pajahatha. Te vo pahīnā hitāya sukhāya bhavissanti. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā na tumhākaṃ; te pajahatha. Te vo pahīnā hitāya sukhāya bhavissanti. Seyyathāpi, bhikkhave, yaṃ imasmiṃ jetavane…pe… evameva kho, bhikkhave, rūpā na tumhākaṃ; te pajahatha. Te vo pahīnā hitāya sukhāya bhavissantī”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［一三九］ 第六 非你所有（之二）

二 “诸比丘！凡不是你们的，你们应当舍弃。舍弃了它，将为你们带来长久的利益和安乐。 诸比丘！什么不是你们的呢？

三～八 诸比丘！色不是你们的，你们应当舍弃它们。舍弃了它们，将为你们带来长久的利益和安乐。声……香……味……触……法不是你们的，你们应当舍弃它们。舍弃了它们，将为你们带来长久的利益和安乐。

九 诸比丘！譬如在这祇陀林中……（同前经）……“不会的，大德。” “这是什么原因呢？” “大德！因为那不是我们的自我，也不是我所有的。”

一〇 同样地，诸比丘！色不是你们的，你们应当舍弃它们。舍弃了它们，将为你们带来长久的利益和安乐。声……香……味……触……法不是你们的，你们应当舍弃它们。舍弃了它们，将为你们带来长久的利益和安乐。” 第六。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.14 Devadahavagga 提婆陀诃品 (SN 35.134-145)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.14.7 Ajjhattaaniccahetusutta 内因无常 (SN 35.140)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Ajjhattāniccahetusuttaṃ

140. “Cakkhuṃ, bhikkhave, aniccaṃ. Yopi hetu, yopi paccayo cakkhussa uppādāya, sopi anicco. Aniccasambhūtaṃ, bhikkhave, cakkhu kuto niccaṃ bhavissati…pe… jivhā aniccā. Yopi hetu, yopi paccayo jivhāya uppādāya sopi anicco. Aniccasambhūtā, bhikkhave, jivhā kuto niccā bhavissati…pe… mano anicco. Yopi, bhikkhave, hetu yopi paccayo manassa uppādāya, sopi anicco. Aniccasambhūto, bhikkhave, mano kuto nicco bhavissati! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati…pe… jivhāyapi nibbindati…pe… nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti. Sattamaṃ.

☸---------------------------------------------------------------------

［一四０］ 第七 内处因缘无常

三 “诸比丘！眼是无常的。凡是眼生起的因、缘，那也是无常的。诸比丘！由无常因缘所生的眼，怎么可能是常的呢？

四～八 ……耳是无常的……鼻是无常的……舌是无常的。凡是舌生起的因、缘，那也是无常的。诸比丘！由无常因缘所生的舌，怎么可能是常的呢？……身是无常的……诸比丘！意是无常的。凡是意生起的因、缘，那也是无常的。诸比丘！由无常因缘所生的意，怎么可能是常的呢！

九 诸比丘！如此观察，多闻的圣弟子对眼厌离……对耳厌离……对鼻厌离……对舌厌离……对身厌离……对意厌离；经由厌离而离欲；经由离欲而解脱；在解脱中生起‘已解脱’的智慧。他了知：‘生已尽，梵行已立，所作已办，不再有后有。’ ” 第七。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.14 Devadahavagga 提婆陀诃品 (SN 35.134-145)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.14.8 Ajjhattadukkhahetusutta 内因是苦 (SN 35.141)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Ajjhattadukkhahetusuttaṃ

141. “Cakkhuṃ, bhikkhave, dukkhaṃ. Yopi hetu yopi paccayo cakkhussa uppādāya, sopi dukkho. Dukkhasambhūtaṃ, bhikkhave, cakkhu kuto sukhaṃ bhavissati…pe… jivhā dukkhā. Yopi hetu, yopi paccayo jivhāya uppādāya, sopi dukkho. Dukkhasambhūtā, bhikkhave, jivhā kuto sukhā bhavissati…pe… mano dukkho. Yopi hetu yopi paccayo manassa uppādāya, sopi dukkho. Dukkhasambhūto, bhikkhave, mano kuto sukho bhavissati! Evaṃ passaṃ…pe… ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［一四一］ 第八 内处因缘是苦

三 “诸比丘！眼是苦的。凡是眼生起的因、缘，那也是苦的。诸比丘！由苦因缘所生的眼，怎么可能是乐的呢？

四～八 ……耳是苦的……鼻是苦的……舌是苦的。凡是舌生起的因、缘，那也是苦的。诸比丘！由苦因缘所生的舌，怎么可能是乐的呢？……身是苦的……诸比丘！意是苦的。凡是意生起的因、缘，那也是苦的。诸比丘！由苦因缘所生的意，怎么可能是乐的呢！

九 诸比丘！如此观察……（同前经）……他了知：‘生已尽，梵行已立，所作已办，不再有后有。’ ” 第八。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.14 Devadahavagga 提婆陀诃品 (SN 35.134-145)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.14.9 Ajjhattānattahetusutta 内因无我 (SN 35.142)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Ajjhattānattahetusuttaṃ

142. “Cakkhuṃ, bhikkhave, anattā. Yopi hetu, yopi paccayo cakkhussa uppādāya, sopi anattā. Anattasambhūtaṃ, bhikkhave, cakkhu kuto attā bhavissati…pe… jivhā anattā. Yopi hetu yopi paccayo jivhāya uppādāya, sopi anattā. Anattasambhūtā, bhikkhave, jivhā kuto attā bhavissati…pe… mano anattā. Yopi hetu yopi paccayo manassa uppādāya, sopi anattā. Anattasambhūto, bhikkhave, mano kuto attā bhavissati! Evaṃ passaṃ…pe… ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti. Navamaṃ.

☸---------------------------------------------------------------------

［一四二］ 第九 内处因缘无我

三 “诸比丘！眼是无我的。凡是眼生起的因、缘，那也是无我的。诸比丘！由无我因缘所生的眼，怎么可能是我呢？

四～八 ……耳是无我的……鼻是无我的……舌是无我的。凡是舌生起的因、缘，那也是无我的。诸比丘！由无我因缘所生的舌，怎么可能是我呢？……身是无我的……诸比丘！意是无我的。凡是意生起的因、缘，那也是无我的。诸比丘！由无我因缘所生的意，怎么可能是我呢！

九 诸比丘！如此观察……（同前经）……他了知：‘生已尽，梵行已立，所作已办，不再有后有。’ ” 第九。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.14 Devadahavagga 提婆陀诃品 (SN 35.134-145)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.14.10 Bāhirāniccahetusutta 外因无常 (SN 35.143)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Bāhirāniccahetusuttaṃ

143. “Rūpā, bhikkhave, aniccā. Yopi hetu, yopi paccayo rūpānaṃ uppādāya, sopi anicco. Aniccasambhūtā, bhikkhave, rūpā kuto niccā bhavissanti! Saddā… gandhā… rasā… phoṭṭhabbā… dhammā aniccā. Yopi hetu, yopi paccayo dhammānaṃ uppādāya, sopi anicco. Aniccasambhūtā, bhikkhave, dhammā kuto niccā bhavissanti! Evaṃ passaṃ…pe… ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti. Dasamaṃ.

☸---------------------------------------------------------------------

［一四三］ 第十 外处因缘无常

三 “诸比丘！色是无常的。凡是色生起的因、缘，那也是无常的。诸比丘！由无常因缘所生的色，怎么可能是常的呢？

四～八 声……香……味……触……诸比丘！法是无常的。凡是法生起的因、缘，那也是无常的。诸比丘！由无常因缘所生的法，怎么可能是常的呢！

九 诸比丘！如此观察……（同前经）……他了知：‘生已尽，梵行已立，所作已办，不再有后有。’ ” 第十。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.14 Devadahavagga 提婆陀诃品 (SN 35.134-145)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.14.11 Bāhiradukkhahetusutta 外因是苦 (SN 35.144)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Bāhiradukkhahetusuttaṃ

144. “Rūpā, bhikkhave, dukkhā. Yopi hetu, yopi paccayo rūpānaṃ uppādāya, sopi dukkho. Dukkhasambhūtā, bhikkhave, rūpā kuto sukhā bhavissanti! Saddā… gandhā… rasā… phoṭṭhabbā… dhammā dukkhā. Yopi hetu, yopi paccayo dhammānaṃ uppādāya, sopi dukkho. Dukkhasambhūtā, bhikkhave, dhammā kuto sukhā bhavissanti! Evaṃ passaṃ…pe… ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti. Ekādasamaṃ.

☸---------------------------------------------------------------------

［一四四］ 第十一 外处因缘是苦

三 “诸比丘！色是苦的。凡是色生起的因、缘，那也是苦的。诸比丘！由苦因缘所生的色，怎么可能是乐的呢？

四～八 声……香……味……触……诸比丘！法是苦的。凡是法生起的因、缘，那也是苦的。诸比丘！由苦因缘所生的法，怎么可能是乐的呢！

九 诸比丘！如此观察……（同前经）……他了知：‘生已尽，梵行已立，所作已办，不再有后有。’ ” 第十一。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.14 Devadahavagga 提婆陀诃品 (SN 35.134-145)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.14.12 Bāhirānattahetusutta 外因无我 (SN 35.145)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

12. Bāhirānattahetusuttaṃ

145. “Rūpā, bhikkhave, anattā. Yopi hetu, yopi paccayo rūpānaṃ uppādāya, sopi anattā. Anattasambhūtā, bhikkhave, rūpā kuto attā bhavissanti! Saddā… gandhā… rasā… phoṭṭhabbā… dhammā anattā. Yopi hetu, yopi paccayo dhammānaṃ uppādāya, sopi anattā. Anattasambhūtā, bhikkhave, dhammā kuto attā bhavissanti! Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpesupi nibbindati, saddesupi… gandhesupi… rasesupi… phoṭṭhabbesupi… dhammesupi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti. Dvādasamaṃ.

Devadahavaggo cuddasamo.

Tassuddānaṃ –

Devadaho khaṇo rūpā, dve natumhākameva ca;

Hetunāpi tayo vuttā, duve ajjhattabāhirāti.

☸---------------------------------------------------------------------

［一四五］ 第十二 外处因缘无我

三 “诸比丘！色是无我的。凡是色生起的因、缘，那也是无我的。诸比丘！由无我因缘所生的色，怎么可能是我呢？

四～八 声……香……味……触……诸比丘！法是无我的。凡是法生起的因、缘，那也是无我的。诸比丘！由无我因缘所生的法，怎么可能是我呢！

九 诸比丘！如此观察，多闻的圣弟子对色厌离，对声……对香……对味……对触……对法厌离；经由厌离而离欲；经由离欲而解脱；在解脱中生起‘已解脱’的智慧。他了知：‘生已尽，梵行已立，所作已办，不再有后有。’ ” 第十二。

提婆陀诃品第十四（完）

此品摄颂：

提婆陀诃、刹那与喜爱色，

二非你所有亦复说；

以因缘说三组，

分别内处与外处。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.15 Navapurāṇavagga 新旧品 (SN 35.146-155)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.15.1 Kammanirodhasutta 业 (SN 35.146)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

15. Navapurāṇavaggo

1. Kammanirodhasuttaṃ

146. “Navapurāṇāni, bhikkhave, kammāni desessāmi kammanirodhaṃ kammanirodhagāminiñca paṭipadaṃ. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmīti. Katamañca, bhikkhave, purāṇakammaṃ? Cakkhu, bhikkhave, purāṇakammaṃ abhisaṅkhataṃ abhisañcetayitaṃ vedaniyaṃ daṭṭhabbaṃ…pe… jivhā purāṇakammā abhisaṅkhatā abhisañcetayitā vedaniyā daṭṭhabbā…pe… mano purāṇakammo abhisaṅkhato abhisañcetayito vedaniyo daṭṭhabbo. Idaṃ vuccati, bhikkhave, purāṇakammaṃ. Katamañca, bhikkhave, navakammaṃ? Yaṃ kho, bhikkhave, etarahi kammaṃ karoti kāyena vācāya manasā, idaṃ vuccati, bhikkhave, navakammaṃ. Katamo ca, bhikkhave, kammanirodho? Yo kho, bhikkhave, kāyakammavacīkammamanokammassa nirodhā vimuttiṃ phusati, ayaṃ vuccati, bhikkhave, kammanirodho. Katamā ca, bhikkhave, kammanirodhagāminī paṭipadā? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi – ayaṃ vuccati, bhikkhave, kammanirodhagāminī paṭipadā. Iti kho, bhikkhave, desitaṃ mayā purāṇakammaṃ, desitaṃ navakammaṃ, desito kammanirodho, desitā kammanirodhagāminī paṭipadā. Yaṃ kho, bhikkhave, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā. Etāni, bhikkhave, rukkhamūlāni, etāni suññāgārāni. Jhāyatha, bhikkhave, mā pamādattha; mā pacchāvippaṭisārino ahuvattha. Ayaṃ vo amhākaṃ anusāsanī”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第五 新旧品

［一四六］ 第一 业

二 “诸比丘！我将为你们宣说新业与旧业、业的止息以及导向业止息的道路。你们要仔细听，好好思量，我说了。

三 诸比丘！什么是旧业呢？眼应当被视为旧业，是造作的、构想的、应被感受的。耳……鼻……舌……身……意应当被视为旧业，是造作的、构想的、应被感受的。

诸比丘！这被称为旧业。

四 诸比丘！什么是新业呢？诸比丘！现在以身、语、意所造作的业，诸比丘！这被称为新业。

五 诸比丘！什么是业的止息呢？诸比丘！经由身业、语业、意业的止息而触证解脱，诸比丘！这被称为业的止息。

六 诸比丘！什么是导向业止息的道路呢？

就是这八支圣道，即：正见、正思惟、正语、正业、正命、正精进、正念、正定是。

诸比丘！这被称为导向业止息的道路。

七 如是，诸比丘！我为你们宣说了旧业，宣说了新业，宣说了业的止息，宣说了导向业止息的道路。

八 诸比丘！凡是导师为求弟子利益、出于慈悲而应做之事，我已经为你们做完了。

九 诸比丘！这里有树下，这里有空房。诸比丘！你们要禅修，不要放逸，不要日后追悔。这是我对你们的教诫。” 第一。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.15 Navapurāṇavagga 新旧品 (SN 35.146-155)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.15.2 Aniccanibbānasappāyasutta 无常有益涅槃 (SN 35.147)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Aniccanibbānasappāyasuttaṃ

147. “Nibbānasappāyaṃ vo, bhikkhave, paṭipadaṃ desessāmi. Taṃ suṇātha…pe… katamā ca sā, bhikkhave, nibbānasappāyā paṭipadā? Idha, bhikkhave, bhikkhu cakkhuṃ aniccanti passati, rūpā aniccāti passati, cakkhuviññāṇaṃ aniccanti passati, cakkhusamphasso aniccoti passati. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccanti passati…pe… jivhā aniccāti passati, rasā aniccāti passati, jivhāviññāṇaṃ aniccanti passati, jivhāsamphasso aniccoti passati, yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccanti passati…pe… mano aniccoti passati, dhammā aniccāti passati, manoviññāṇaṃ aniccanti passati, manosamphasso aniccoti passati, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccanti passati. Ayaṃ kho sā, bhikkhave, nibbānasappāyā paṭipadā”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［一四七］ 第二 无常有益涅槃

二 “诸比丘！我将为你们说有益于涅槃的道路，请仔细听，认真思考，我这就说。诸比丘！什么是有益于涅槃的道路呢？

三 诸比丘！在此，有比丘观察到眼是无常的，观察到色是无常的，观察到眼识是无常的，观察到眼触是无常的，观察到凡是缘于眼触所产生的感受，无论是乐、是苦、还是不苦不乐，也都是无常的。

四～八 诸比丘！在此，有比丘观察到耳是无常的，观察到声是无常的，观察到耳识是无常的，观察到耳触是无常的，观察到凡是缘于耳触所产生的感受，无论是乐、是苦、还是不苦不乐，也都是无常的。

诸比丘！在此，有比丘观察到鼻是无常的，观察到香是无常的，观察到鼻识是无常的，观察到鼻触是无常的，观察到凡是缘于鼻触所产生的感受，无论是乐、是苦、还是不苦不乐，也都是无常的。

诸比丘！在此，有比丘观察到舌是无常的，观察到味是无常的，观察到舌识是无常的，观察到舌触是无常的，观察到凡是缘于舌触所产生的感受，无论是乐、是苦、还是不苦不乐，也都是无常的。

诸比丘！在此，有比丘观察到身是无常的，观察到触是无常的，观察到身识是无常的，观察到身触是无常的，观察到凡是缘于身触所产生的感受，无论是乐、是苦、还是不苦不乐，也都是无常的。

诸比丘！在此，有比丘观察到意是无常的，观察到法是无常的，观察到意识是无常的，观察到意触是无常的，观察到凡是缘于意触所产生的感受，无论是乐、是苦、还是不苦不乐，也都是无常的。

九 诸比丘！这就是那有益于涅槃的道路。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.15 Navapurāṇavagga 新旧品 (SN 35.146-155)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.15.3 Dukkhanibbānasappāyasutta 苦有益涅槃 (SN 35.148)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Dukkhanibbānasappāyasuttaṃ

148. “Nibbānasappāyaṃ vo, bhikkhave, paṭipadaṃ desessāmi. Taṃ suṇātha…pe… katamā ca sā, bhikkhave, nibbānasappāyā paṭipadā? Idha, bhikkhave, cakkhuṃ dukkhanti passati, rūpā dukkhāti passati, cakkhuviññāṇaṃ dukkhanti passati, cakkhusamphasso dukkhoti passati, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhanti passati…pe… jivhā dukkhāti passati…pe… mano dukkhoti passati, dhammā dukkhāti passati, manoviññāṇaṃ dukkhanti passati, manosamphasso dukkhoti passati, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhanti passati. Ayaṃ kho sā, bhikkhave, nibbānasappāyā paṭipadā”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

［一四八］ 第三 苦有益涅槃

二 “诸比丘！我将为你们说有益于涅槃的道路，请仔细听，认真思考，我这就说。诸比丘！什么是有益于涅槃的道路呢？

三 诸比丘！在此，有比丘观察到眼是苦的，观察到色是苦的，观察到眼识是苦的，观察到眼触是苦的，观察到凡是缘于眼触所产生的感受，无论是乐、是苦、还是不苦不乐，也都是苦的。

四～八 诸比丘！在此，有比丘观察到耳是苦的，观察到声是苦的，观察到耳识是苦的，观察到耳触是苦的，观察到凡是缘于耳触所产生的感受，无论是乐、是苦、还是不苦不乐，也都是苦的。

诸比丘！在此，有比丘观察到鼻是苦的，观察到香是苦的，观察到鼻识是苦的，观察到鼻触是苦的，观察到凡是缘于鼻触所产生的感受，无论是乐、是苦、还是不苦不乐，也都是苦的。

诸比丘！在此，有比丘观察到舌是苦的，观察到味是苦的，观察到舌识是苦的，观察到舌触是苦的，观察到凡是缘于舌触所产生的感受，无论是乐、是苦、还是不苦不乐，也都是苦的。

诸比丘！在此，有比丘观察到身是苦的，观察到触是苦的，观察到身识是苦的，观察到身触是苦的，观察到凡是缘于身触所产生的感受，无论是乐、是苦、还是不苦不乐，也都是苦的。

诸比丘！在此，有比丘观察到意是苦的，观察到法是苦的，观察到意识是苦的，观察到意触是苦的，观察到凡是缘于意触所产生的感受，无论是乐、是苦、还是不苦不乐，也都是苦的。

九 诸比丘！这就是那有益于涅槃的道路。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.15 Navapurāṇavagga 新旧品 (SN 35.146-155)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.15.4 Anattanibbānasappāyasutta 无我有益涅槃 (SN 35.149)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Anattanibbānasappāyasuttaṃ

149. “Nibbānasappāyaṃ vo, bhikkhave, paṭipadaṃ desessāmi. Taṃ suṇātha…pe… katamā ca sā, bhikkhave, nibbānasappāyā paṭipadā? Idha, bhikkhave, bhikkhu cakkhuṃ anattāti passati, rūpā anattāti passati, cakkhuviññāṇaṃ anattāti passati, cakkhusamphasso anattāti passati, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattāti passati…pe… mano anattāti passati, dhammā anattāti passati, manoviññāṇaṃ anattāti passati, manosamphasso anattāti passati, yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattāti passati. Ayaṃ kho sā, bhikkhave, nibbānasappāyā paṭipadā”ti. Catutthaṃ.

☸---------------------------------------------------------------------

［一四九］ 第四 无我有益涅槃

二 “诸比丘！我将为你们说有益于涅槃的道路，请仔细听，认真思考，我这就说。诸比丘！什么是有益于涅槃的道路呢？

三 诸比丘！在此，有比丘观察到眼是无我的，观察到色是无我的，观察到眼识是无我的，观察到眼触是无我的，观察到凡是缘于眼触所产生的感受，无论是乐、是苦、还是不苦不乐，也都是无我的。

四～八 诸比丘！在此，有比丘观察到耳是无我的，观察到声是无我的，观察到耳识是无我的，观察到耳触是无我的，观察到凡是缘于耳触所产生的感受，无论是乐、是苦、还是不苦不乐，也都是无我的。

诸比丘！在此，有比丘观察到鼻是无我的，观察到香是无我的，观察到鼻识是无我的，观察到鼻触是无我的，观察到凡是缘于鼻触所产生的感受，无论是乐、是苦、还是不苦不乐，也都是无我的。

诸比丘！在此，有比丘观察到舌是无我的，观察到味是无我的，观察到舌识是无我的，观察到舌触是无我的，观察到凡是缘于舌触所产生的感受，无论是乐、是苦、还是不苦不乐，也都是无我的。

诸比丘！在此，有比丘观察到身是无我的，观察到触是无我的，观察到身识是无我的，观察到身触是无我的，观察到凡是缘于身触所产生的感受，无论是乐、是苦、还是不苦不乐，也都是无我的。

诸比丘！在此，有比丘观察到意是无我的，观察到法是无我的，观察到意识是无我的，观察到意触是无我的，观察到凡是缘于意触所产生的感受，无论是乐、是苦、还是不苦不乐，也都是无我的。

九 诸比丘！这就是那有益于涅槃的道路。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.15 Navapurāṇavagga 新旧品 (SN 35.146-155)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.15.5 Nibbānasappāyapaṭipadāsutta 有益涅槃之道经 (SN 35.150)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Nibbānasappāyapaṭipadāsuttaṃ

有益涅槃之道经

150. “Nibbānasappāyaṃ vo, bhikkhave, paṭipadaṃ desessāmi.

“诸比丘！我将为你们说有益于涅槃的道路，请仔细听，认真思考，我这就说。

Taṃ suṇātha…pe… katamā ca sā, bhikkhave, nibbānasappāyā paṭipadā?

诸比丘！什么是有益于涅槃的道路？

Taṃ kiṃ maññatha, bhikkhave, cakkhu niccaṃ vā aniccaṃ vā”ti?

诸比丘！你们对此怎么认为：眼是常住的呢？还是无常的呢？”

“Aniccaṃ, bhante”.

“大德！是无常的。”

“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?

“凡是无常的事物，是苦的呢？还是乐的呢？”

“Dukkhaṃ, bhante”.

“大德！是苦的。”

“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti?

“对于这无常、苦、变坏法的事物，认为‘这是我的，这是我，这是我的自我’，这样看待它合适吗？”

“No hetaṃ, bhante”.

“大德！不合适。”

“Rūpā niccā vā aniccā vā”ti?

“色是常住的呢？还是无常的呢？”

“Aniccā, bhante”…pe….

“大德！是无常的。”

“凡是无常的事物，是苦的呢？还是乐的呢？”

“大德！是苦的。”

“Cakkhuviññāṇaṃ… cakkhusamphasso…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi niccaṃ vā aniccaṃ vā”ti?

“眼识、眼触...乃至...耳、鼻、舌、身...乃至...意、法、意识、意触，以及凡是缘于意触所产生的感受，无论是乐受、苦受，还是不苦不乐受，这也是常住的呢？还是无常的呢？”

“Aniccaṃ, bhante”.

“大德！是无常的。”

“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?

“凡是无常的事物，是苦的呢？还是乐的呢？”

“Dukkhaṃ, bhante”.

“大德！是苦的。”

“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti?

“对于这无常、苦、变坏法的事物，认为‘这是我的，这是我，这是我的自我’，这样看待它合适吗？”

“No hetaṃ, bhante”.

“大德！不合适。”

“Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati,

“诸比丘！这样观察后，多闻的圣弟子对眼感到厌离，

rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati…pe…

对色感到厌离，对眼识感到厌离，对眼触感到厌离...乃至...对耳、鼻、舌、身...乃至...

yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati.

以及凡是缘于意触所产生的感受，无论是乐受、苦受，还是不苦不乐受，也对它感到厌离。

Nibbindaṃ virajjati; virāgā vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’.

因厌离而离贪，因离贪而解脱，在解脱时生起‘已解脱’的智慧，他了知：‘生命已尽，梵行已立，应做已做，不再有后有（不再轮回于此状态）！’

Ayaṃ kho sā, bhikkhave, nibbānasappāyā paṭipadā”ti. Pañcamaṃ.

诸比丘！这确实就是那有益于涅槃的道路。”

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.15 Navapurāṇavagga 新旧品 (SN 35.146-155)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.15.6 Antevāsikasutta 内住弟子 (SN 35.151)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Antevāsikasuttaṃ

151. “Anantevāsikamidaṃ, bhikkhave, brahmacariyaṃ vussati anācariyakaṃ. Santevāsiko, bhikkhave, bhikkhu sācariyako dukkhaṃ na phāsu [phāsuṃ (sī. pī.)] viharati. Anantevāsiko, bhikkhave, bhikkhu anācariyako sukhaṃ phāsu viharati. Kathañca, bhikkhu, santevāsiko sācariyako dukkhaṃ na phāsu viharati? Idha, bhikkhave, bhikkhuno cakkhunā rūpaṃ disvā uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṃyojaniyā. Tyāssa anto vasanti, antassa vasanti pāpakā akusalā dhammāti. Tasmā santevāsikoti vuccati. Te naṃ samudācaranti, samudācaranti naṃ pāpakā akusalā dhammāti. Tasmā sācariyakoti vuccati…pe….

“Puna caparaṃ, bhikkhave, bhikkhuno jivhāya rasaṃ sāyitvā uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṃyojaniyā. Tyāssa anto vasanti, antassa vasanti pāpakā akusalā dhammāti. Tasmā santevāsikoti vuccati. Te naṃ samudācaranti, samudācaranti naṃ pāpakā akusalā dhammāti. Tasmā sācariyakoti vuccati…pe….

“Puna caparaṃ, bhikkhave, bhikkhuno manasā dhammaṃ viññāya uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṃyojaniyā. Tyāssa anto vasanti, antassa vasanti pāpakā akusalā dhammāti. Tasmā santevāsikoti vuccati. Te naṃ samudācaranti, samudācaranti naṃ pāpakā akusalā dhammāti. Tasmā sācariyakoti vuccati. Evaṃ kho, bhikkhave, bhikkhu santevāsiko sācariyako dukkhaṃ, na phāsu viharati.

“Kathañca, bhikkhave, bhikkhu anantevāsiko anācariyako sukhaṃ phāsu viharati? Idha, bhikkhave, bhikkhuno cakkhunā rūpaṃ disvā na uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṃyojaniyā. Tyāssa na anto vasanti, nāssa anto vasanti pāpakā akusalā dhammāti. Tasmā anantevāsikoti vuccati. Te naṃ na samudācaranti, na samudācaranti naṃ pāpakā akusalā dhammāti. Tasmā anācariyakoti vuccati…pe….

“Puna caparaṃ, bhikkhave, bhikkhuno jivhāya rasaṃ sāyitvā na uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṃyojaniyā. Tyāssa na anto vasanti, nāssa anto vasanti pāpakā akusalā dhammāti. Tasmā anantevāsikoti vuccati. Te naṃ na samudācaranti, na samudācaranti naṃ pāpakā akusalā dhammāti. Tasmā anācariyakoti vuccati…pe….

“Puna caparaṃ, bhikkhave, bhikkhuno manasā dhammaṃ viññāya na uppajjanti pāpakā akusalā dhammā sarasaṅkappā saṃyojaniyā. Tyāssa na anto vasanti, nāssa anto vasanti pāpakā akusalā dhammāti. Tasmā anantevāsikoti vuccati. Te naṃ na samudācaranti, na samudācaranti naṃ pāpakā akusalā dhammāti. Tasmā anācariyakoti vuccati. Evaṃ kho, bhikkhave, bhikkhu anantevāsiko anācariyako sukhaṃ phāsu viharati. Anantevāsikamidaṃ, bhikkhave, brahmacariyaṃ vussati. Anācariyakaṃ santevāsiko, bhikkhave, bhikkhu sācariyako dukkhaṃ, na phāsu viharati. Anantevāsiko, bhikkhave, bhikkhu anācariyako sukhaṃ phāsu viharatī”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［一五一］ 第六 内住弟子

三 “诸比丘！应当修习这没有内在束缚（内住）、没有导师（师范）指引（错误方向）的梵行。

四 诸比丘！有内在束缚（内住）、有（内在）导师（师范）的比丘，活得痛苦且不安稳；没有内在束缚（内住）、没有（内在）导师（师范）的比丘，活得安稳且安乐。

五 诸比丘！有内在束缚（内住）、有（内在）导师（师范）的比丘，如何是痛苦且不安稳的呢？

六 诸比丘！在此，有比丘用眼看到色后，生起那些带来束缚、基于忆念和欲望的邪恶不善法。这些法安住于他内心，因为邪恶不善法安住于其内，所以这被称为‘有内住’（santevāsika）。这些法支配着他，因为邪恶不善法支配着他，所以这被称为‘有师范’（sācariyaka）。

七～一一 诸比丘！再者，有比丘用耳听到声...用鼻嗅到香...用舌尝到味...用身接触到触...用意识了知法后，生起那些带来束缚、基于忆念和欲望的邪恶不善法。这些法安住于他内心，因为邪恶不善法安住于其内，所以这被称为‘有内住’。这些法支配着他，因为邪恶不善法支配着他，所以这被称为‘有师范’。

一二 诸比丘！像这样，有内在束缚（内住）、有（内在）导师（师范）的比丘，活得痛苦且不安稳。

一三 诸比丘！没有内在束缚（内住）、没有（内在）导师（师范）的比丘，如何是安稳且安乐的呢？

一四 诸比丘！在此，有比丘用眼看到色后，那些带来束缚、基于忆念和欲望的邪恶不善法，在他那里不会生起。这些法不安住于他内心，因为邪恶不善法不安住于其内，所以这被称为‘无内住’（anantevāsika）。这些法不支配他，因为邪恶不善法不支配他，所以这被称为‘无师范’（anācariyaka）。

一五～一九 诸比丘！再者，有比丘用耳听到声...用鼻嗅到香...用舌尝到味...用身接触到触...用意识了知法后，那些带来束缚、基于忆念和欲望的邪恶不善法，在他那里不会生起。这些法不安住于他内心，因为邪恶不善法不安住于其内，所以这被称为‘无内住’。这些法不支配他，因为邪恶不善法不支配他，所以这被称为‘无师范’。

二〇 诸比丘！像这样，没有内在束缚（内住）、没有（内在）导师（师范）的比丘，活得安稳且安乐。诸比丘！修习这没有内在束缚（内住）、没有（内在）导师（师范）的梵行。

二一 诸比丘！有内在束缚（内住）、有（内在）导师（师范）的比丘，活得痛苦且不安稳。没有内在束缚（内住）、没有（内在）导师（师范）的比丘，活得安稳且安乐。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.15 Navapurāṇavagga 新旧品 (SN 35.146-155)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.15.7 Kimatthiyabrahmacariyasutta 有何功德 (SN 35.152)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Kimatthiyabrahmacariyasuttaṃ

152. “Sace vo, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – ‘kimatthiyaṃ, āvuso, samaṇe gotame brahmacariyaṃ vussatī’ti? Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha – ‘dukkhassa kho, āvuso, pariññāya bhagavati brahmacariyaṃ vussatī’ti. Sace pana vo, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – ‘katamaṃ panāvuso, dukkhaṃ, yassa pariññāya samaṇe gotame brahmacariyaṃ vussatī’ti? Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha –

“Cakkhu kho, āvuso, dukkhaṃ; tassa pariññāya bhagavati brahmacariyaṃ vussati. Rūpā dukkhā; tesaṃ pariññāya bhagavati brahmacariyaṃ vussati. Cakkhuviññāṇaṃ dukkhaṃ; tassa pariññāya bhagavati brahmacariyaṃ vussati. Cakkhusamphasso dukkho; tassa pariññāya bhagavati brahmacariyaṃ vussati. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhaṃ; tassa pariññāya bhagavati brahmacariyaṃ vussati…pe… jivhā dukkhā… mano dukkho; tassa pariññāya bhagavati brahmacariyaṃ vussati…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhaṃ; tassa pariññāya bhagavati brahmacariyaṃ vussati. Idaṃ kho, āvuso, dukkhaṃ; yassa pariññāya bhagavati brahmacariyaṃ vussatī’ti. Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyāthā”ti. Sattamaṃ.

☸---------------------------------------------------------------------

［一五二］ 第七 有何功德

三 “诸比丘！如果有其他教派的游方僧这样问你们：‘朋友们！在沙门乔达摩那里修习梵行，是为了什么功德（目标）呢？’诸比丘！如果他们这样问你们，你们应该这样回答那些其他教派的游方僧。

四 ‘朋友们！是为了完全理解苦，而在世尊那里修习梵行。’

五 还有，诸比丘！如果那些其他教派的游方僧这样问你们：‘朋友们，（你们说）是为了完全理解苦，而在沙门乔达摩那里修习梵行。那么，那个苦是什么呢？’如果他们这样问，诸比丘！对于他们这样的问题，你们应该这样回答那些其他教派的游方僧：

六～一一 ‘朋友们！眼是苦，为了完全理解这苦，我们在世尊那里修习梵行；色是苦，为了完全理解这苦，我们在世尊那里修习梵行；眼识是苦，为了完全理解这苦，我们在世尊那里修习梵行；眼触是苦，为了完全理解这苦，我们在世尊那里修习梵行；凡是缘于眼触所产生的感受，无论是乐、是苦、还是不苦不乐，这也是苦，为了完全理解这苦，我们在世尊那里修习梵行。

朋友们！耳是苦，为了完全理解这苦，我们在世尊那里修习梵行；声是苦，为了完全理解这苦，我们在世尊那里修习梵行；耳识是苦，为了完全理解这苦，我们在世尊那里修习梵行；耳触是苦，为了完全理解这苦，我们在世尊那里修习梵行；凡是缘于耳触所产生的感受，无论是乐、是苦、还是不苦不乐，这也是苦，为了完全理解这苦，我们在世尊那里修习梵行。

朋友们！鼻是苦，为了完全理解这苦，我们在世尊那里修习梵行；香是苦，为了完全理解这苦，我们在世尊那里修习梵行；鼻识是苦，为了完全理解这苦，我们在世尊那里修习梵行；鼻触是苦，为了完全理解这苦，我们在世尊那里修习梵行；凡是缘于鼻触所产生的感受，无论是乐、是苦、还是不苦不乐，这也是苦，为了完全理解这苦，我们在世尊那里修习梵行。

朋友们！舌是苦，为了完全理解这苦，我们在世尊那里修习梵行；味是苦，为了完全理解这苦，我们在世尊那里修习梵行；舌识是苦，为了完全理解这苦，我们在世尊那里修习梵行；舌触是苦，为了完全理解这苦，我们在世尊那里修习梵行；凡是缘于舌触所产生的感受，无论是乐、是苦、还是不苦不乐，这也是苦，为了完全理解这苦，我们在世尊那里修习梵行。

朋友们！身是苦，为了完全理解这苦，我们在世尊那里修习梵行；触是苦，为了完全理解这苦，我们在世尊那里修习梵行；身识是苦，为了完全理解这苦，我们在世尊那里修习梵行；身触是苦，为了完全理解这苦，我们在世尊那里修习梵行；凡是缘于身触所产生的感受，无论是乐、是苦、还是不苦不乐，这也是苦，为了完全理解这苦，我们在世尊那里修习梵行。

朋友们！意是苦，为了完全理解这苦，我们在世尊那里修习梵行；法是苦，为了完全理解这苦，我们在世尊那里修习梵行；意识是苦，为了完全理解这苦，我们在世尊那里修习梵行；意触是苦，为了完全理解这苦，我们在世尊那里修习梵行；凡是缘于意触所产生的感受，无论是乐、是苦、还是不苦不乐，这也是苦，为了完全理解这苦，我们在世尊那里修习梵行。

一二 朋友们！就是为了完全理解这个苦，我们才在世尊那里修习梵行。这就是那个苦。’

一三 诸比丘！如果他们这样问你们，你们应该这样回答那些其他教派的游方僧。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.15 Navapurāṇavagga 新旧品 (SN 35.146-155)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.15.8 Atthinukhopariyāyasutta 是否有途径 (SN 35.153)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Atthinukhopariyāyasuttaṃ

153. “Atthi nu kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma bhikkhu aññatreva saddhāya, aññatra ruciyā, aññatra anussavā, aññatra ākāraparivitakkā, aññatra diṭṭhinijjhānakkhantiyā aññaṃ byākareyya – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī”ti [pajānātīti (syā. kaṃ. pī. ka.)]? “Bhagavaṃmūlakā no, bhante, dhammā, bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti. “Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – “atthi, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma bhikkhu aññatreva saddhāya, aññatra ruciyā, aññatra anussavā, aññatra ākāraparivitakkā, aññatra diṭṭhinijjhānakkhantiyā aññaṃ byākareyya – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī”ti.

“Katamo ca, bhikkhave, pariyāyo, yaṃ pariyāyaṃ āgamma bhikkhu aññatreva saddhāya…pe… aññatra diṭṭhinijjhānakkhantiyā aññaṃ byākaroti – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā santaṃ vā ajjhattaṃ rāgadosamohaṃ, atthi me ajjhattaṃ rāgadosamohoti pajānāti; asantaṃ vā ajjhattaṃ rāgadosamohaṃ, natthi me ajjhattaṃ rāgadosamohoti pajānāti. Yaṃ taṃ, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā santaṃ vā ajjhattaṃ rāgadosamohaṃ, atthi me ajjhattaṃ rāgadosamohoti pajānāti; asantaṃ vā ajjhattaṃ rāgadosamohaṃ, natthi me ajjhattaṃ rāgadosamohoti pajānāti. Api nume, bhikkhave, dhammā saddhāya vā veditabbā, ruciyā vā veditabbā, anussavena vā veditabbā, ākāraparivitakkena vā veditabbā, diṭṭhinijjhānakkhantiyā vā veditabbā”ti? “No hetaṃ, bhante”. “Nanume, bhikkhave, dhammā paññāya disvā veditabbā”ti? “Evaṃ, bhante”. “Ayaṃ kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma bhikkhu aññatreva saddhāya, aññatra ruciyā, aññatra anussavā, aññatra ākāraparivitakkā, aññatra diṭṭhinijjhānakkhantiyā aññaṃ byākaroti – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī”ti…pe….

“Puna caparaṃ, bhikkhave, bhikkhu jivhāya rasaṃ sāyitvā santaṃ vā ajjhattaṃ…pe… rāgadosamohoti pajānāti; asantaṃ vā ajjhattaṃ rāgadosamohaṃ, natthi me ajjhattaṃ rāgadosamohoti pajānāti. Yaṃ taṃ, bhikkhave, jivhāya rasaṃ sāyitvā santaṃ vā ajjhattaṃ rāgadosamohaṃ, atthi me ajjhattaṃ rāgadosamohoti pajānāti; asantaṃ vā ajjhattaṃ rāgadosamohaṃ, natthi me ajjhattaṃ rāgadosamohoti pajānāti; api nume, bhikkhave, dhammā saddhāya vā veditabbā, ruciyā vā veditabbā, anussavena vā veditabbā, ākāraparivitakkena vā veditabbā, diṭṭhinijjhānakkhantiyā vā veditabbā”ti? “No hetaṃ, bhante”. “Nanume, bhikkhave, dhammā paññāya disvā veditabbā”ti? “Evaṃ, bhante”. “Ayampi kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma bhikkhu aññatreva saddhāya, aññatra ruciyā, aññatra anussavā, aññatra ākāraparivitakkā, aññatra diṭṭhinijjhānakkhantiyā aññaṃ byākaroti – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī”ti [pajānātīti (syā. kaṃ. pī. ka.)] …pe….

“Puna caparaṃ, bhikkhave, bhikkhu manasā dhammaṃ viññāya santaṃ vā ajjhattaṃ rāgadosamohaṃ, atthi me ajjhattaṃ rāgadosamohoti pajānāti; asantaṃ vā ajjhattaṃ rāgadosamohaṃ, natthi me ajjhattaṃ rāgadosamohoti pajānāti. Yaṃ taṃ, bhikkhave, bhikkhu manasā dhammaṃ viññāya santaṃ vā ajjhattaṃ rāgadosamohaṃ, atthi me ajjhattaṃ rāgadosamohoti pajānāti; asantaṃ vā ajjhattaṃ rāgadosamohaṃ, natthi me ajjhattaṃ rāgadosamohoti pajānāti; api nume, bhikkhave, dhammā saddhāya vā veditabbā, ruciyā vā veditabbā, anussavena vā veditabbā, ākāraparivitakkena vā veditabbā, diṭṭhinijjhānakkhantiyā vā veditabbā”ti? “No hetaṃ, bhante”. “Nanume, bhikkhave, dhammā paññāya disvā veditabbā”ti? “Evaṃ, bhante”. “Ayampi kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma bhikkhu aññatreva saddhāya, aññatra ruciyā, aññatra anussavā, aññatra ākāraparivitakkā, aññatra diṭṭhinijjhānakkhantiyā aññaṃ byākaroti – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［一五三］ 第八 是否有途径？

三 “诸比丘！是否有这样一种途径，依靠这种途径，比丘无需依赖信仰，无需依赖喜好，无需依赖传闻，无需依赖（纯粹的）逻辑推理，无需依赖（对某种）见解的沉思与认可，就能宣称：‘我了知：生命已尽，梵行已立，应做已做，不再有后有（不再轮回于此状态）！’？”

四 “大德！我们的法，是以世尊为根本，以世尊为引导，以世尊为依归。善哉，大德！最好让世尊自己来解释这段话的意义。听闻世尊的教导后，比丘们将会受持。”

五 “诸比丘！确实有这样一种途径，依靠这种途径，比丘无需依赖信仰，无需依赖喜好，无需依赖传闻，无需依赖（纯粹的）逻辑推理，无需依赖（对某种）见解的沉思与认可，就能宣称：‘我了知：生命已尽...不再有后有！’”

六 诸比丘！依靠哪种途径，比丘无需依赖信仰...无需依赖（对某种）见解的沉思与认可，就能宣称：‘我了知：生命已尽...不再有后有！’呢？

七 诸比丘！在此，有比丘用眼看到色之后，如果内心存在贪、嗔、痴，他了知：‘我内心有贪、嗔、痴’；如果内心不存在贪、嗔、痴，他了知：‘我内心没有贪、嗔、痴’。诸比丘！比丘用眼看到色之后，如果内心存在贪、嗔、痴，他了知：‘我内心有贪、嗔、痴’；如果内心不存在贪、嗔、痴，他了知：‘我内心没有贪、嗔、痴’。诸比丘！对于这些（内心状态的）法，难道需要通过信仰来了知吗？需要通过喜好了知吗？需要通过传闻了知吗？需要通过（纯粹的）逻辑推理了知吗？需要通过（对某种）见解的沉思与认可来了知吗？”

“大德！并非如此。”

“诸比丘！这些法，难道不是通过智慧亲见来了知的吗？”

“大德！是的。”

“诸比丘！这确实就是那种途径，依靠这种途径，比丘无需依赖信仰...无需依赖（对某种）见解的沉思与认可，就能宣称：‘我了知：生命已尽...不再有后有！’”

八～一二 诸比丘！再者，有比丘用耳听到声...用鼻嗅到香...用舌尝到味...用身接触到触...用意识了知法之后，如果内心存在贪、嗔、痴，他了知：‘我内心有贪、嗔、痴’；如果内心不存在贪、嗔、痴，他了知：‘我内心没有贪、嗔、痴’。诸比丘！比丘用意识了知法之后，如果内心存在贪、嗔、痴，他了知：‘我内心有贪、嗔、痴’；如果内心不存在贪、嗔、痴，他了知：‘我内心没有贪、嗔、痴’。

诸比丘！对于这些（内心状态的）法，难道需要通过信仰来了知吗？需要通过喜好了知吗？需要通过传闻了知吗？需要通过（纯粹的）逻辑推理了知吗？需要通过（对某种）见解的沉思与认可来了知吗？”

“大德！并非如此。”

“诸比丘！这些法，难道不是通过智慧亲见来了知的吗？”

“大德！是的。”

一三 “诸比丘！这也就是那种途径，依靠这种途径，比丘无需依赖信仰...无需依赖（对某种）见解的沉思与认可，就能宣称：‘我了知：生命已尽...不再有后有！’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.15 Navapurāṇavagga 新旧品 (SN 35.146-155)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.15.9 Indriyasampannasutta 诸根具足 (SN 35.154)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Indriyasampannasuttaṃ

154. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “‘indriyasampanno, indriyasampanno’ti, bhante, vuccati. Kittāvatā nu kho, bhante, indriyasampanno hotī”ti?

“Cakkhundriye ce, bhikkhu, udayabbayānupassī viharanto cakkhundriye nibbindati…pe… jivhindriye ce, bhikkhu, udayabbayānupassī viharanto jivhindriye nibbindati…pe… manindriye ce, bhikkhu, udayabbayānupassī viharanto manindriye nibbindati. Nibbindaṃ virajjati…pe… vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ettāvatā kho, bhikkhu, indriyasampanno hotī”ti. Navamaṃ.

☸---------------------------------------------------------------------

［一五四］ 第九 诸根具足

二 那时，有一位比丘来到世尊那里，...[行礼问候后]...坐在一边。

三 坐在一边后，那位比丘对世尊说：“大德！常说‘诸根具足，诸根具足’。大德！怎样才算是诸根具足呢？”

四 “比丘，如果在持续观察眼根的生起与坏灭中安住，他对眼根感到厌离；...[同样地]...如果在持续观察意根的生起与坏灭中安住，他对意根感到厌离。因厌离而离贪...[因离贪而解脱]...在解脱时生起‘已解脱’的智慧，他了知：‘生命已尽，梵行已立，应做已做，不再有后有！’

五 比丘！如此就是诸根具足了。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.15 Navapurāṇavagga 新旧品 (SN 35.146-155)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.15.10 Dhammakathikapucchasutta 说法者 (SN 35.155)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Dhammakathikapucchasuttaṃ

155. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “‘dhammakathiko, dhammakathiko’ti, bhante, vuccati. Kittāvatā nu kho, bhante, dhammakathiko hotī”ti?

“Cakkhussa ce, bhikkhu nibbidāya virāgāya nirodhāya dhammaṃ deseti, ‘dhammakathiko bhikkhū’ti alaṃvacanāya. Cakkhussa ce, bhikkhu, nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṃvacanāya. Cakkhussa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṃvacanāya…pe… jivhāya ce, bhikkhu, nibbidāya virāgāya nirodhāya dhammaṃ deseti, ‘dhammakathiko bhikkhū’ti alaṃvacanāya…pe… manassa ce, bhikkhu, nibbidāya virāgāya nirodhāya dhammaṃ deseti, ‘dhammakathiko bhikkhū’ti alaṃvacanāya. Manassa ce, bhikkhu, nibbidāya virāgāya nirodhāya paṭipanno hoti, ‘dhammānudhammappaṭipanno bhikkhū’ti alaṃvacanāya. Manassa ce, bhikkhu, nibbidā virāgā nirodhā anupādāvimutto hoti, ‘diṭṭhadhammanibbānappatto bhikkhū’ti alaṃvacanāyā”ti. Dasamaṃ.

Navapurāṇavaggo pañcadasamo.

Tassuddānaṃ –

Kammaṃ cattāri sappāyā, anantevāsi kimatthiyā;

Atthi nu kho pariyāyo, indriyakathikena cāti.

Saḷāyatanavagge tatiyapaṇṇāsako samatto.

Tassa vagguddānaṃ –

Yogakkhemi ca loko ca, gahapati devadahena ca;

Navapurāṇena paṇṇāso, tatiyo tena vuccatīti.

☸---------------------------------------------------------------------

第十 说法者

二 那时，有一位比丘来到世尊那里，...[行礼问候后]...坐在一边。

三 坐在一边后，那位比丘对世尊说：“大德！常说‘说法者，说法者’。大德！怎样才算是说法者呢？”

四 “比丘，如果为了（导向）对眼的厌离、离贪、灭尽而说法，这就足以被称为‘说法比丘’了。比丘，如果为了（导向）对眼的厌离、离贪、灭尽而修行，这就足以被称为‘法随法行比丘’（实践与法相应之法的比丘）了。比丘，如果通过对眼的厌离、离贪、灭尽，无执取而解脱，这就足以被称为‘证达现法涅槃的比丘’（在当前生命中达到涅槃的比丘）了。

五～九 比丘，如果为了（导向）对耳...鼻...舌...身...意的厌离、离贪、灭尽而说法，这就足以被称为‘说法比丘’了。比丘，如果为了（导向）对意的厌离、离贪、灭尽而修行，这就足以被称为‘法随法行比丘’了。比丘，如果通过对意的厌离、离贪、灭尽，无执取而解脱，这就足以被称为‘证达现法涅槃的比丘’了。”

新旧品第十五（完）

本品摄颂：

业、四有益（涅槃）、

内住、有何功德、

是否有途径、诸根（具足）、

以及说法者——

此等合为十。

此篇五十经的摄颂：

安稳（品）、世间（品）、

居士（品）、提婆达诃（品）、

以及此新旧（品），

由此称第三五十（经）。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.16 Nandikkhayavagga 爱尽品 (SN 35.156-167)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.16.1 Ajjhattanandikkhayasutta 内六处爱尽 (SN 35.156)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

16. Nandikkhayavaggo

1. Ajjhattanandikkhayasuttaṃ

156. “Aniccaṃyeva, bhikkhave, bhikkhu cakkhuṃ aniccanti passati, sāssa [sāyaṃ (pī. ka.)] hoti sammādiṭṭhi. Sammā passaṃ nibbindati. Nandikkhayā rāgakkhayo; rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ suvimuttanti vuccati…pe… aniccaṃyeva, bhikkhave, bhikkhu jivhaṃ aniccanti passati, sāssa hoti sammādiṭṭhi. Sammā passaṃ nibbindati. Nandikkhayā rāgakkhayo; rāgakkhayā…pe… cittaṃ suvimuttanti vuccati…pe… aniccaṃyeva, bhikkhave, bhikkhu manaṃ aniccanti passati, sāssa hoti sammādiṭṭhi. Sammā passaṃ nibbindati. Nandikkhayā rāgakkhayo; rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ suvimuttanti vuccatī”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第一 爱尽品

第一 内六处爱尽

三 “诸比丘！比丘视无常的眼为无常，这才是他的正见。通过正确的观察，他感到厌离。因喜悦的熄灭而有贪欲的熄灭；因贪欲的熄灭而有喜悦的熄灭。因喜悦和贪欲的熄灭，心被称为‘善解脱’。

四～八 诸比丘！比丘视[无常的]耳为无常...视[无常的]鼻...视[无常的]舌...视[无常的]身...视[无常的]意为无常，这是他的正见。通过正确的观察，他感到厌离。因喜悦的熄灭而有贪欲的熄灭；因贪欲的熄灭而有喜悦的熄灭。因喜悦和贪欲的熄灭，心被称为‘善解脱’。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.16 Nandikkhayavagga 爱尽品 (SN 35.156-167)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.16.2 Bāhiranandikkhayasutta 外六处爱尽 (SN 35.157)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Bāhiranandikkhayasuttaṃ

157. “Anicceyeva, bhikkhave, bhikkhu rūpe aniccāti passati, sāssa hoti sammādiṭṭhi. Sammā passaṃ nibbindati. Nandikkhayā rāgakkhayo; rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ suvimuttanti vuccati. Anicceyeva, bhikkhave, bhikkhu sadde… gandhe… rase… phoṭṭhabbe… dhamme aniccāti passati, sāssa hoti sammādiṭṭhi. Sammā passaṃ nibbindati. Nandikkhayā rāgakkhayo; rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ suvimuttanti vuccatī”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

第二 外六处爱尽

三 “诸比丘！比丘对于无常的色，见其为无常，这就是正见。通过如实观察而厌离，因为喜悦的寂灭导致了贪欲的寂灭；因为贪欲的寂灭导致了喜悦的寂灭。因为喜悦和贪欲的寂灭，心就称为善解脱。

四～八 诸比丘！比丘对于无常的声……香……味……触……法，见其为无常，这就是正见。通过如实观察而厌离，因为喜悦的寂灭导致了贪欲的寂灭；因为贪欲的寂灭导致了喜悦的寂灭。因为喜悦和贪欲的寂灭，就称为心善解脱。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.16 Nandikkhayavagga 爱尽品 (SN 35.156-167)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.16.3 Ajjhattaaniccanandikkhayasutta 内六处无常爱尽 (SN 35.158)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Ajjhattaaniccanandikkhayasuttaṃ

158. “Cakkhuṃ, bhikkhave, yoniso manasi karotha; cakkhāniccatañca yathābhūtaṃ samanupassatha. Cakkhuṃ, bhikkhave, bhikkhu yoniso manasikaronto, cakkhāniccatañca yathābhūtaṃ samanupassanto cakkhusmimpi nibbindati. Nandikkhayā rāgakkhayo; rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ suvimuttanti vuccati. Sotaṃ, bhikkhave, yoniso manasi karotha… ghānaṃ… jivhaṃ, bhikkhave, yoniso manasi karotha; jivhāniccatañca yathābhūtaṃ samanupassatha. Jivhaṃ, bhikkhave, bhikkhu yoniso manasikaronto, jivhāniccatañca yathābhūtaṃ samanupassanto jivhāyapi nibbindati. Nandikkhayā rāgakkhayo; rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ suvimuttanti vuccati. Kāyaṃ… manaṃ, bhikkhave, yoniso manasi karotha; manāniccatañca yathābhūtaṃ samanupassatha. Manaṃ, bhikkhave, bhikkhu yoniso manasikaronto, manāniccatañca yathābhūtaṃ samanupassanto manasmimpi nibbindati. Nandikkhayā rāgakkhayo; rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ suvimuttanti vuccatī”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

第三 内六处无常爱尽

三 “诸比丘！对于眼应当如理思惟，也必须如实认识眼的无常。诸比丘！对于眼如理思惟、如实认识眼是无常的比丘，会厌离于眼。因为喜悦的寂灭导致了贪欲的寂灭；因为贪欲的寂灭导致了喜悦的寂灭。因为喜悦和贪欲的寂灭，就称为心善解脱。

四～八 诸比丘！对于耳应当如理思惟……对于鼻……对于舌……对于身……对于意应当如理思惟，也必须如实认识意的无常。诸比丘！对于意如理思惟、如实认识意是无常的比丘，会厌离于意。因为喜悦的寂灭导致了贪欲的寂灭；因为贪欲的寂灭导致了喜悦的寂灭。因为喜悦和贪欲的寂灭，就称为心善解脱。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.16 Nandikkhayavagga 爱尽品 (SN 35.156-167)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.16.4 Bāhiraaniccanandikkhayasutta 外六处无常爱尽 (SN 35.159)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Bāhiraaniccanandikkhayasuttaṃ

159. “Rūpe, bhikkhave, yoniso manasi karotha; rūpāniccatañca yathābhūtaṃ samanupassatha. Rūpe, bhikkhave, bhikkhu yoniso manasikaronto, rūpāniccatañca yathābhūtaṃ samanupassanto rūpesupi nibbindati. Nandikkhayā rāgakkhayo; rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ suvimuttanti vuccati. Sadde… gandhe… rase… phoṭṭhabbe… dhamme, bhikkhave, yoniso manasi karotha; dhammāniccatañca yathābhūtaṃ samanupassatha. Dhamme, bhikkhave, bhikkhu yoniso manasikaronto, dhammāniccatañca yathābhūtaṃ samanupassanto dhammesupi nibbindati. Nandikkhayā rāgakkhayo; rāgakkhayā nandikkhayo. Nandirāgakkhayā cittaṃ suvimuttanti vuccatī”ti. Catutthaṃ.

☸---------------------------------------------------------------------

第四 外六处无常爱尽

三 “诸比丘！对于色应当如理思惟，也必须如实认识色的无常。对于色如理思惟、如实认识色是无常的比丘，会厌离于色。因为喜悦的寂灭导致了贪欲的寂灭；因为贪欲的寂灭导致了喜悦的寂灭。因为喜悦和贪欲的寂灭，就称为心善解脱。

四～八 诸比丘！对于声应当如理思惟……对于香……对于味……对于触……对于法应当如理思惟、如实认识法是无常的比丘，会厌离于法。因为喜悦的寂灭导致了贪欲的寂灭；因为贪欲的寂灭导致了喜悦的寂灭。因为喜悦和贪欲的寂灭，就称为心善解脱。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.16 Nandikkhayavagga 爱尽品 (SN 35.156-167)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.16.5 Jīvakambavanasamādhisutta 耆婆庵罗林修定 (SN 35.160)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Jīvakambavanasamādhisuttaṃ

160. Ekaṃ samayaṃ bhagavā rājagahe viharati jīvakambavane. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti…pe… “samādhiṃ, bhikkhave, bhāvetha. Samāhitassa, bhikkhave, bhikkhuno yathābhūtaṃ okkhāyati. Kiñca yathābhūtaṃ okkhāyati? Cakkhuṃ aniccanti yathābhūtaṃ okkhāyati, rūpā aniccāti yathābhūtaṃ okkhāyati, cakkhuviññāṇaṃ aniccanti yathābhūtaṃ okkhāyati, cakkhusamphasso aniccoti yathābhūtaṃ okkhāyati, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccanti yathābhūtaṃ okkhāyati…pe… jivhā aniccāti yathābhūtaṃ okkhāyati…pe… mano aniccoti yathābhūtaṃ okkhāyati, dhammā aniccāti yathābhūtaṃ okkhāyati…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccanti yathābhūtaṃ okkhāyati. Samādhiṃ, bhikkhave, bhāvetha. Samāhitassa, bhikkhave, bhikkhuno yathābhūtaṃ okkhāyatī”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

［一五九］ 第五 耆婆庵罗林修定

一 那时，世尊住在王舍城外的耆婆庵罗林。

二 在那里，世尊对诸比丘说：“诸比丘！”……

三 “诸比丘！应当修习禅定。诸比丘！获得禅定的比丘，能如实了知。什么是如实了知呢？

四 ‘眼是无常’，这能如实了知；‘色是无常’，这能如实了知；‘眼识是无常’，这能如实了知；‘眼触是无常’，这能如实了知；‘凡是缘此眼触所生的感受，无论是乐、是苦、或是不苦不乐，那也是无常’，这能如实了知。

五～九 ‘耳是无常’，这能如实了知……鼻是……舌是……身是……‘意是无常’，这能如实了知；‘法是无常’，这能如实了知；‘意识是无常’，这能如实了知；‘意触是无常’，这能如实了知；‘凡是缘此意触所生的感受，无论是乐、是苦、或是不苦不乐，那也是无常’，这能如实了知。

一〇 诸比丘！应当修习禅定！获得禅定的比丘能如实了知。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.16 Nandikkhayavagga 爱尽品 (SN 35.156-167)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.16.6 Jīvakambavanapaṭisallānasutta 耆婆庵罗林禅思 (SN 35.161)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Jīvakambavanapaṭisallānasuttaṃ

161. Ekaṃ samayaṃ bhagavā rājagahe viharati jīvakambavane. Tatra kho bhagavā bhikkhū āmantesi…pe… “paṭisallāne, bhikkhave, yogamāpajjatha. Paṭisallīnassa, bhikkhave, bhikkhuno yathābhūtaṃ okkhāyati. Kiñca yathābhūtaṃ okkhāyati? Cakkhuṃ aniccanti yathābhūtaṃ okkhāyati, rūpā aniccāti yathābhūtaṃ okkhāyati, cakkhuviññāṇaṃ aniccanti yathābhūtaṃ okkhāyati, cakkhusamphasso aniccoti yathābhūtaṃ okkhāyati, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccanti yathābhūtaṃ okkhāyati…pe… mano aniccoti yathābhūtaṃ okkhāyati, dhammā… manoviññāṇaṃ… manosamphasso… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccanti yathābhūtaṃ okkhāyati. Paṭisallāne bhikkhave, yogamāpajjatha. Paṭisallīnassa, bhikkhave, bhikkhuno yathābhūtaṃ okkhāyatī”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［一六］ 第六 耆婆庵罗林禅思

一 那时，世尊住在王舍城[外的]耆婆庵罗林。

二 在那里，世尊对诸比丘说：“诸比丘！”……

三 “诸比丘！应当致力于独处禅思。诸比丘！进入独处禅思的比丘能如实了知。什么是如实了知呢？

四～九 ‘眼是无常’，这能如实了知；‘耳是无常’，这能如实了知……‘鼻是……舌是……身是……‘意是无常’，这能如实了知……‘凡是缘此意触所生的感受，无论是乐、是苦、或是不苦不乐，那也是无常’，这能如实了知。

一〇 诸比丘！应当致力于独处禅思，进入独处禅思的比丘能如实了知。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.16 Nandikkhayavagga 爱尽品 (SN 35.156-167)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.16.7 Koṭṭhikaaniccasutta 拘瑟他迦之无常 (SN 35.162)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Koṭṭhikaaniccasuttaṃ

162. Atha kho āyasmā mahākoṭṭhiko yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho āyasmā koṭṭhiko bhagavantaṃ etadavoca – “sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.

“Yaṃ kho, koṭṭhika, aniccaṃ tatra te chando pahātabbo. Kiñca, koṭṭhika, aniccaṃ? Cakkhu kho, koṭṭhika, aniccaṃ; tatra te chando pahātabbo. Rūpā aniccā; tatra te chando pahātabbo. Cakkhuviññāṇaṃ aniccaṃ; tatra te chando pahātabbo. Cakkhusamphasso anicco; tatra te chando pahātabbo. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ; tatra te chando pahātabbo…pe… jivhā aniccā; tatra te chando pahātabbo. Rasā aniccā; tatra te chando pahātabbo. Jivhāviññāṇaṃ aniccaṃ; tatra te chando pahātabbo. Jivhāsamphasso anicco; tatra te chando pahātabbo. Yampidaṃ jivhāsamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ; tatra te chando pahātabbo…pe… mano anicco; tatra te chando pahātabbo. Dhammā aniccā; tatra te chando pahātabbo. Manoviññāṇaṃ aniccaṃ; tatra te chando pahātabbo. Manosamphasso anicco; tatra te chando pahātabbo. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ; tatra te chando pahātabbo. Yaṃ kho, koṭṭhika, aniccaṃ tatra te chando pahātabbo”ti. Sattamaṃ.

☸---------------------------------------------------------------------

［一六一］ 第七 拘瑟他迦之无常

二 那时，尊者摩诃拘瑟他迦来到世尊的住处：

三 坐在一边的尊者摩诃拘瑟他迦，对世尊说：“大德！请世尊为我简略地解说法要，我听闻世尊的法后，愿能独自远离尘嚣，保持不放逸，热忱、精勤地安住。”

“拘瑟他迦！凡是无常的事物，你对它应当舍弃欲求。拘瑟他迦！什么是无常呢？

四 拘瑟他迦！眼是无常，你对它应当舍弃欲求。色是无常，你对它应当舍弃欲求。眼识是无常，你对它应当舍弃欲求。眼触是无常，你对它应当舍弃欲求。凡是缘此眼触所生的感受，无论是乐、是苦、或是不苦不乐，那也是无常，你对它应当舍弃欲求。

五～九 拘瑟他迦！耳是无常……鼻是……舌是……身是……意是无常，你对它应当舍弃欲求。法是无常，你对它应当舍弃欲求。意识是无常，你对它应当舍弃欲求。意触是无常，你对它应当舍弃欲求。凡是缘此意触所生的感受，无论是乐、是苦、或是不苦不乐，那也是无常，你对它应当舍弃欲求。

一〇 拘瑟他迦！凡是无常的事物，你对它应当舍弃欲求。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.16 Nandikkhayavagga 爱尽品 (SN 35.156-167)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.16.8 Koṭṭhikadukkhasutta 拘瑟他迦之苦 (SN 35.163)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Koṭṭhikadukkhasuttaṃ

163. Atha kho āyasmā mahākoṭṭhiko…pe… bhagavantaṃ etadavoca – “sādhu me, bhante…pe… vihareyyan”ti. “Yaṃ kho, koṭṭhika, dukkhaṃ tatra te chando pahātabbo. Kiñca, koṭṭhika, dukkhaṃ? Cakkhu kho, koṭṭhika, dukkhaṃ; tatra te chando pahātabbo. Rūpā dukkhā; tatra te chando pahātabbo. Cakkhuviññāṇaṃ dukkhaṃ; tatra te chando pahātabbo. Cakkhusamphasso dukkho; tatra te chando pahātabbo. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhaṃ; tatra te chando pahātabbo…pe… jivhā dukkhā; tatra te chando pahātabbo…pe… mano dukkho; tatra te chando pahātabbo. Dhammā dukkhā; tatra te chando pahātabbo. Manoviññāṇaṃ dukkhaṃ; tatra te chando pahātabbo. Manosamphasso dukkho; tatra te chando pahātabbo. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhaṃ; tatra te chando pahātabbo. Yaṃ kho, koṭṭhika, dukkhaṃ tatra te chando pahātabbo”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［一六二］ 第八 拘瑟他迦之苦

二～三 那时，尊者拘瑟他迦……热忱、精勤地安住。”

“拘瑟他迦！凡是苦的事物，你对它应当舍弃欲求。拘瑟他迦！什么是苦呢？

四 拘瑟他迦！眼是苦，你对它应当舍弃欲求。色是苦，你对它应当舍弃欲求。眼识是苦，你对它应当舍弃欲求。眼触是苦，你对它应当舍弃欲求。凡是缘此眼触所生的感受，无论是乐、是苦、或是不苦不乐，这也是苦，你对它应当舍弃欲求。

五～九 拘瑟他迦！耳是苦……鼻是……舌是……身是……意是苦……意触是苦……凡是缘此意触所生的感受，无论是乐、是苦、或是不苦不乐，这也是苦。你对它应当舍弃欲求。

一〇 拘瑟他迦！凡是苦的事物，你对它应当舍弃欲求。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.16 Nandikkhayavagga 爱尽品 (SN 35.156-167)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.16.9 Koṭṭhikaanattasutta 拘瑟他迦之无我 (SN 35.164)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Koṭṭhikaanattasuttaṃ

164. Ekamantaṃ…pe… vihareyyanti. “Yo kho, koṭṭhika, anattā tatra te chando pahātabbo. Ko ca, koṭṭhika, anattā? Cakkhu kho, koṭṭhika, anattā; tatra te chando pahātabbo. Rūpā anattā; tatra te chando pahātabbo. Cakkhuviññāṇaṃ anattā; tatra te chando pahātabbo. Cakkhusamphasso anattā; tatra te chando pahātabbo. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattā; tatra te chando pahātabbo …pe… jivhā anattā; tatra te chando pahātabbo…pe… mano anattā; tatra te chando pahātabbo. Dhammā anattā; tatra te chando pahātabbo. Manoviññāṇaṃ… manosamphasso… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattā; tatra te chando pahātabbo. Yo kho, koṭṭhika, anattā, tatra te chando pahātabbo”ti. Navamaṃ.

☸---------------------------------------------------------------------

［一六三］ 第九 拘瑟他迦之无我

二～三 那时，尊者拘瑟他迦……热忱、精勤地安住。”

“拘瑟他迦！凡是无我的事物，你对它应当舍弃欲求。拘瑟他迦！什么是无我呢？

四 拘瑟他迦！眼是无我，你对它应当舍弃欲求。色是无我，你对它应当舍弃欲求。眼识是无我，你对它应当舍弃欲求。眼触是无我，你对它应当舍弃欲求。凡是缘此眼触所生的感受，无论是乐、是苦、或是不苦不乐，那也是无我，你对它应当舍弃欲求。

五～九 拘瑟他迦！耳是无我……鼻是……舌是……身是……意是无我……意触是无我……凡是缘此意触所生的感受，无论是乐、是苦、或是不苦不乐，那也是无我。你对它应当舍弃欲求。

一〇 拘瑟他迦！凡是无我的事物，你对它应当舍弃欲求。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.16 Nandikkhayavagga 爱尽品 (SN 35.156-167)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.16.10 Micchādiṭṭhipahānasutta 邪见 (SN 35.165)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Micchādiṭṭhipahānasuttaṃ

165. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno so bhikkhu bhagavantaṃ etadavoca – “kathaṃ nu kho, bhante, jānato kathaṃ passato micchādiṭṭhi pahīyatī”ti?

“Cakkhuṃ kho, bhikkhu, aniccato jānato passato micchādiṭṭhi pahīyati. Rūpe aniccato jānato passato micchādiṭṭhi pahīyati. Cakkhuviññāṇaṃ aniccato jānato passato micchādiṭṭhi pahīyati. Cakkhusamphassaṃ aniccato jānato passato micchādiṭṭhi pahīyati…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccato jānato passato micchādiṭṭhi pahīyati. Evaṃ kho, bhikkhu, jānato evaṃ passato micchādiṭṭhi pahīyatī”ti. Dasamaṃ.

☸---------------------------------------------------------------------

［一六四］ 第十 邪见

二 那时，有一位比丘来到世尊的住处，顶礼世尊后，坐在一边。

三 坐在一边的这位比丘对世尊说：“大德！怎样知晓、怎样看见，才能舍弃邪见呢？”

四～九 “比丘！了知、看见眼是无常的人，就能舍弃邪见。了知、看见色是无常的人，就能舍弃邪见。了知、看见眼识是无常的人，就能舍弃邪见。了知、看见眼触是无常的人，就能舍弃邪见……耳……鼻……舌……身……意……凡是缘意触所生的感受，无论是乐、是苦、或是不苦不乐，也了知、看见它是无常的人，就能舍弃邪见。

一〇 比丘！像这样了知、像这样看见的人，就能舍弃邪见。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.16 Nandikkhayavagga 爱尽品 (SN 35.156-167)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.16.11 Sakkāyadiṭṭhipahānasutta 己身见 (SN 35.166)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Sakkāyadiṭṭhipahānasuttaṃ

166. Atha kho aññataro bhikkhu…pe… etadavoca – “kathaṃ nu kho, bhante, jānato kathaṃ passato sakkāyadiṭṭhi pahīyatī”ti? “Cakkhuṃ kho, bhikkhu, dukkhato jānato passato sakkāyadiṭṭhi pahīyati. Rūpe dukkhato jānato passato sakkāyadiṭṭhi pahīyati. Cakkhuviññāṇaṃ dukkhato jānato passato sakkāyadiṭṭhi pahīyati. Cakkhusamphassaṃ dukkhato jānato passato sakkāyadiṭṭhi pahīyati…pe… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi dukkhato jānato passato sakkāyadiṭṭhi pahīyati. Evaṃ kho, bhikkhu, jānato evaṃ passato sakkāyadiṭṭhi pahīyatī”ti. Ekādasamaṃ.

☸---------------------------------------------------------------------

［一六五］ 第十一 己身见

二～三 ……说：“大德！怎样知晓、怎样看见，才能舍弃己身见呢？”

四～九 “比丘！了知、看见眼是苦的人，就能舍弃己身见。了知、看见色是苦的人，就能舍弃己身见。了知、看见眼识是苦的人，就能舍弃己身见。了知、看见眼触是苦的人，就能舍弃己身见。凡是缘此眼触所生的感受，无论是乐、是苦、或是不苦不乐，也了知、看见它是苦的人，就能舍弃己身见。耳……鼻……舌……身……意……凡是缘意触所生的感受，无论是乐、是苦、或是不苦不乐，也了知、看见它是苦的人，就能舍弃己身见。

一〇 比丘！像这样了知、像这样看见的人，就能舍弃己身见。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.16 Nandikkhayavagga 爱尽品 (SN 35.156-167)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.16.12 Attānudiṭṭhipahānasutta 我 (SN 35.167)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

12. Attānudiṭṭhipahānasuttaṃ

167. Atha kho aññataro bhikkhu…pe… etadavoca – “kathaṃ nu kho, bhante, jānato kathaṃ passato attānudiṭṭhi pahīyatī”ti? “Cakkhuṃ kho, bhikkhu, anattato jānato passato attānudiṭṭhi pahīyati. Rūpe anattato jānato passato attānudiṭṭhi pahīyati. Cakkhuviññāṇaṃ anattato jānato passato attānudiṭṭhi pahīyati. Cakkhusamphassaṃ anattato jānato passato attānudiṭṭhi pahīyati. Yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattato jānato passato attānudiṭṭhi pahīyati…pe… jivhaṃ anattato jānato passato attānudiṭṭhi pahīyati…pe… manaṃ anattato jānato passato attānudiṭṭhi pahīyati. Dhamme… manoviññāṇaṃ… manosamphassaṃ… yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi anattato jānato passato attānudiṭṭhi pahīyatī”ti. Dvādasamaṃ.

Nandikkhayavaggo soḷasamo.

Tassuddānaṃ –

Nandikkhayena cattāro, jīvakambavane duve;

Koṭṭhikena tayo vuttā, micchā sakkāya attanoti.

☸---------------------------------------------------------------------

［一六六］ 第十二 我

二～三 ……说：“大德！怎样知晓、怎样看见，才能舍弃我见呢？”

四～九 “比丘！了知、看见眼是无我的人，就能舍弃我见；了知、看见色是无我的人，就能舍弃我见；了知、看见眼识是无我的人，就能舍弃我见；了知、看见眼触是无我的人，就能舍弃我见；凡是以眼触为缘所生的感受，无论是乐、是苦、或是不苦不乐，也了知、看见它是无我的人，就能舍弃我见。耳……鼻……舌……身……意……凡是缘意触所生的感受，无论是乐、是苦、或是不苦不乐，也了知、看见它是无我的人，就能舍弃我见。

一〇 比丘！像这样了知、像这样看见的人，就能舍弃我见。”

爱尽品第十六（终）

本品摄颂：

爱尽（Nandikkhaya）有四经

耆婆庵罗林二经

拘瑟他迦有三经

接着是邪见、己身见、我见

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.17 Saṭṭhipeyyālavagga 六十乃至广说品 (SN 35.168-227)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.17.1 Ajjhattaaniccachandasutta 内六处欲念无常 (SN 35.168)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

17. Saṭṭhipeyyālavaggo

1. Ajjhattaaniccachandasuttaṃ

168. “Yaṃ, bhikkhave, aniccaṃ, tatra vo chando pahātabbo. Kiñca, bhikkhave, aniccaṃ? Cakkhu, bhikkhave, aniccaṃ; tatra vo chando pahātabbo…pe… jivhā aniccā; tatra vo chando pahātabbo…pe… mano anicco; tatra vo chando pahātabbo. Yaṃ, bhikkhave, aniccaṃ, tatra vo chando pahātabbo”ti.

☸---------------------------------------------------------------------

第十七 六十乃至广说品

第一 内六处欲念无常

三 “诸比丘！凡是无常的事物，你们对它应当舍弃欲求。诸比丘！什么是无常呢？

四～九 诸比丘！眼是无常，你们对它应当舍弃欲求。耳是……鼻是……舌是……身是……意是无常，你们对它应当舍弃欲求。

一〇 诸比丘！凡是无常的事物，你们对它应当舍弃欲求。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.17 Saṭṭhipeyyālavagga 六十乃至广说品 (SN 35.168-227)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.17.2 Ajjhattaaniccarāgasutta 内六处贪染无常 (SN 35.169)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Ajjhattaaniccarāgasuttaṃ

169. “Yaṃ, bhikkhave, aniccaṃ, tatra vo rāgo pahātabbo. Kiñca, bhikkhave, aniccaṃ? Cakkhu, bhikkhave, aniccaṃ; tatra vo rāgo pahātabbo…pe… jivhā aniccā; tatra vo rāgo pahātabbo…pe… mano anicco; tatra vo rāgo pahātabbo. Yaṃ, bhikkhave, aniccaṃ, tatra vo rāgo pahātabbo”ti.

☸---------------------------------------------------------------------

第二 内六处贪染无常

三 “诸比丘！凡是无常的事物，你们对它应当舍弃贪染。诸比丘！什么是无常呢？

四～九 诸比丘！眼是无常，你们对它应当舍弃贪染。耳是……鼻是……舌是……身是……意是无常。你们对它应当舍弃贪染。

一〇 诸比丘！凡是无常的事物，你们对它应当舍弃贪染。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.17 Saṭṭhipeyyālavagga 六十乃至广说品 (SN 35.168-227)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.17.3 Ajjhattaaniccachandarāgasutta 内六处欲念贪染无常 (SN 35.170)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Ajjhattaaniccachandarāgasuttaṃ

170. “Yaṃ, bhikkhave, aniccaṃ, tatra vo chandarāgo pahātabbo. Kiñca, bhikkhave, aniccaṃ? Cakkhu, bhikkhave, aniccaṃ; tatra vo chandarāgo pahātabbo…pe… jivhā aniccā; tatra vo chandarāgo pahātabbo…pe… mano anicco; tatra vo chandarāgo pahātabbo. Yaṃ, bhikkhave, aniccaṃ, tatra vo chandarāgo pahātabbo”ti.

☸---------------------------------------------------------------------

第三 内六处欲念贪染无常

三 “诸比丘！凡是无常的事物，你们对它应当舍弃欲求与贪染。诸比丘！什么是无常呢？

四～九 诸比丘！眼是无常，你们对它应当舍弃欲求与贪染。耳是……鼻是……舌是……身是……意是无常。你们对它应当舍弃欲求与贪染。

一〇 诸比丘！凡是无常的事物，你们对它应当舍弃欲求与贪染。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.17 Saṭṭhipeyyālavagga 六十乃至广说品 (SN 35.168-227)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.17.4--6 Dukkhachandādisutta 内六处欲念贪染是苦等经 (SN 35.171-173)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4-6. Dukkhachandādisuttaṃ

171-173. “Yaṃ, bhikkhave, dukkhaṃ, tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Kiñca, bhikkhave, dukkhaṃ? Cakkhu, bhikkhave, dukkhaṃ; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo…pe… jivhā dukkhā…pe… mano dukkho; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Yaṃ, bhikkhave, dukkhaṃ tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo”ti.

☸---------------------------------------------------------------------

［一七一］ 第四 内六处欲念是苦

三 “诸比丘！凡是苦的事物，你们对它应当舍弃欲求。诸比丘！什么是苦呢？

四～九 诸比丘！眼是苦，你们对它应当舍弃欲求。耳是……鼻是……舌是……身是……意是苦，你们对它应当舍弃欲求。

一〇 诸比丘！凡是苦的事物，你们对它应当舍弃欲求。”

［一七二］ 第五 内六处贪染是苦

三 “诸比丘！凡是苦的事物，你们对它应当舍弃贪染。诸比丘！什么是苦呢？

四～九 诸比丘！眼是苦，你们对它应当舍弃贪染。耳是……鼻是……舌是……身是……意是苦，你们对它应当舍弃贪染。

一〇 诸比丘！凡是苦的事物，你们对它应当舍弃贪染。”

［一七三］ 第六 内六处欲念贪染是苦

三 “诸比丘！凡是苦的事物，你们对它应当舍弃欲求与贪染。诸比丘！什么是苦呢？

四～九 诸比丘！眼是苦，你们对它应当舍弃欲求与贪染。耳是……鼻是……舌是……身是……意是苦，你们对它应当舍弃欲求与贪染。

一〇 诸比丘！凡是苦的事物，你们对它应当舍弃欲求与贪染。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.17 Saṭṭhipeyyālavagga 六十乃至广说品 (SN 35.168-227)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.17.7--9 Anattachandādisutta 内六处欲念贪染无我等经 (SN 35.174-176)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7-9. Anattachandādisuttaṃ

174-176. “Yo, bhikkhave, anattā, tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Ko ca, bhikkhave, anattā? Cakkhu, bhikkhave, anattā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo…pe… jivhā anattā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo…pe… mano anattā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Yo, bhikkhave, anattā tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo”ti.

☸---------------------------------------------------------------------

［一七四］ 第七 内六处欲念无我

三 “诸比丘！凡是无我的事物，你们对它应当舍弃欲求。诸比丘！什么是无我呢？

四～九 诸比丘！眼是无我，你们对它应当舍弃欲求。耳是……鼻是……舌是……身是……意是无我，你们对它应当舍弃欲求。

一〇 诸比丘！凡是无我的事物，你们对它应当舍弃欲求。”

［一七五］ 第八 内六处贪染无我

三 “诸比丘！凡是无我的事物，你们对它应当舍弃贪染。诸比丘！什么是无我呢？

四～九 诸比丘！眼是无我，你们对它应当舍弃贪染。耳是……鼻是……舌是……身是……意是无我，你们对它应当舍弃贪染。

一〇 诸比丘！凡是无我的事物，你们对它应当舍弃贪染。”

［一七六］ 第九 内六处欲念贪染无我

三 “诸比丘！凡是无我的事物，你们对它应当舍弃欲求与贪染。诸比丘！什么是无我呢？

四～九 诸比丘！眼是无我，你们对它应当舍弃欲求与贪染。耳是……鼻是……舌是……身是……意是无我，你们对它应当舍弃欲求与贪染。

一〇 诸比丘！凡是无我的事物，你们对它应当舍弃欲求与贪染。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.17 Saṭṭhipeyyālavagga 六十乃至广说品 (SN 35.168-227)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.17.10--12 Bāhirāniccachandādisutta 外六处欲念贪染无常等经 (SN 35.177-179)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10-12. Bāhirāniccachandādisuttaṃ

177-179. “Yaṃ, bhikkhave, aniccaṃ, tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Kiñca, bhikkhave, aniccaṃ? Rūpā, bhikkhave, aniccā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Saddā aniccā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Gandhā aniccā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Rasā aniccā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Phoṭṭhabbā aniccā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Dhammā aniccā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Yaṃ, bhikkhave, aniccaṃ tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo”ti.

☸---------------------------------------------------------------------

［一七七］ 第十 外六处欲念无常

三 “诸比丘！凡是无常的事物，你们对它应当舍弃欲求。诸比丘！什么是无常呢？

四～九 诸比丘！色是无常，你们对它应当舍弃欲求。声是……香是……味是……触是……法是无常，你们对它应当舍弃欲求。

一〇 诸比丘！凡是无常的事物，你们对它应当舍弃欲求。”

［一七八］ 第十一 外六处贪染无常

三 “诸比丘！凡是无常的事物，你们对它应当舍弃贪染。诸比丘！什么是无常呢？

四～九 诸比丘！色是无常，你们对它应当舍弃贪染。声是……香是……味是……触是……法是无常，你们对它应当舍弃贪染。

一〇 诸比丘！凡是无常的事物，你们对它应当舍弃贪染。”

［一七九］ 第十二 外六处欲念贪染无常

三 “诸比丘！凡是无常的事物，你们对它应当舍弃欲求与贪染。诸比丘！什么是无常呢？

四～九 诸比丘！色是无常，你们对它应当舍弃欲求与贪染。声是……香是……味是……触是……法是无常，你们对它应当舍弃欲求与贪染。

一〇 诸比丘！凡是无常的事物，你们对它应当舍弃欲求与贪染。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.17 Saṭṭhipeyyālavagga 六十乃至广说品 (SN 35.168-227)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.17.13--15 Bāhiradukkhachandādisutta 外六处欲念贪染是苦等经 (SN 35.180-182)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

13-15. Bāhiradukkhachandādisuttaṃ

180-182. “Yaṃ, bhikkhave, dukkhaṃ, tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Kiñca, bhikkhave, dukkhaṃ? Rūpā, bhikkhave, dukkhā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā dukkhā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Yaṃ, bhikkhave, dukkhaṃ, tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo”ti.

☸---------------------------------------------------------------------

［一八０］ 第十三 外六处欲念是苦

三 “诸比丘！凡是苦的事物，你们对它应当舍弃欲求。诸比丘！什么是苦呢？

四～九 诸比丘！色是苦，你们对它应当舍弃欲求。声是……香是……味是……触是……法是苦，你们对它应当舍弃欲求。

一〇 诸比丘！凡是苦的事物，你们对它应当舍弃欲求。”

［一八一］ 第十四 外六处贪染是苦

三 “诸比丘！凡是苦的事物，你们对它应当舍弃贪染。诸比丘！什么是苦呢？

四～九 诸比丘！色是苦，你们对它应当舍弃贪染。声是……香是……味是……触是……法是苦，你们对它应当舍弃贪染。

一〇 诸比丘！凡是苦的事物，你们对它应当舍弃贪染。”

［一八二］ 第十五 外六处欲念贪染是苦

三 “诸比丘！凡是苦的事物，你们对它应当舍弃欲求与贪染。诸比丘！什么是苦呢？

四～九 诸比丘！色是苦，你们对它应当舍弃欲求与贪染。声是……香是……味是……触是……法是苦，你们对它应当舍弃欲求与贪染。

一〇 诸比丘！凡是苦的事物，你们对它应当舍弃欲求与贪染。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.17 Saṭṭhipeyyālavagga 六十乃至广说品 (SN 35.168-227)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.17.16--18 Bāhirānattachandādisutta 外六处欲念贪染无我等经 (SN 35.183-185)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

16-18. Bāhirānattachandādisuttaṃ

183-185. “Yo, bhikkhave, anattā, tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Ko ca, bhikkhave, anattā? Rūpā, bhikkhave, anattā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā anattā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. Yo, bhikkhave, anattā tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo”ti.

☸---------------------------------------------------------------------

外六处欲念贪染无我等经

［一八三］ 第十六 外六处欲念无我

三 “诸比丘！凡是无我的事物，你们对它应当舍弃欲求。诸比丘！什么是无我呢？

四～九 诸比丘！色是无我，你们对它应当舍弃欲求。声是……香是……味是……触是……法是无我，你们对它应当舍弃欲求。

一〇 诸比丘！凡是无我的事物，你们对它应当舍弃欲求。”

［一八四］ 第十七 外六处贪染无我

三 “诸比丘！凡是无我的事物，你们对它应当舍弃贪染。诸比丘！什么是无我呢？

四～九 诸比丘！色是无我，你们对它应当舍弃贪染。声是……香是……味是……触是……法是无我，你们对它应当舍弃贪染。

一〇 诸比丘！凡是无我的事物，你们对它应当舍弃贪染。”

［一八五］ 第十八 外六处欲念贪染无我

三 “诸比丘！凡是无我的事物，你们对它应当舍弃欲求与贪染。诸比丘！什么是无我呢？

四～九 诸比丘！色是无我，你们对它应当舍弃欲求与贪染。声是……香是……味是……触是……法是无我，你们对它应当舍弃欲求与贪染。

一〇 诸比丘！凡是无我的事物，你们对它应当舍弃欲求与贪染。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.17 Saṭṭhipeyyālavagga 六十乃至广说品 (SN 35.168-227)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.17.19 Ajjhattātītāniccasutta 内六处过去无常 (SN 35.186)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

19. Ajjhattātītāniccasuttaṃ

186. “Cakkhu, bhikkhave, aniccaṃ atītaṃ…pe… jivhā aniccā atītā…pe… mano anicco atīto. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati…pe… jivhāyapi nibbindati…pe… manasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti.

☸---------------------------------------------------------------------

第十九 内六处过去无常

三～九 “诸比丘！过去的眼是无常，过去的耳、鼻、舌、身、意是无常。

一〇 诸比丘！这样观察的有闻圣弟子，厌离于眼、厌离于耳、厌离于鼻、厌离于舌、厌离于身、厌离于意。因厌离而离欲，因离欲而解脱，于解脱生起‘我已解脱’之智。了知：‘此生已尽，梵行已立，所作已办，不再有后世轮回之生！’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.17 Saṭṭhipeyyālavagga 六十乃至广说品 (SN 35.168-227)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.17.20 Ajjhattānāgatāniccasutta 内六处未来无常 (SN 35.187)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

20. Ajjhattānāgatāniccasuttaṃ

187. “Cakkhu, bhikkhave, aniccaṃ anāgataṃ…pe… jivhā aniccā anāgatā…pe… mano anicco anāgato. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī”ti.

☸---------------------------------------------------------------------

第二十 内六处未来无常

三～八 “诸比丘！未来的眼是无常，未来的耳、鼻、舌、身、意是无常。

一〇 诸比丘！这样观察的、听闻过正法的圣弟子，会对眼感到厌离，对耳感到厌离，对鼻感到厌离，对舌感到厌离，对身感到厌离，对意感到厌离；由于厌离而离欲，由于离欲而解脱，在解脱时生起‘我已解脱’的智慧。了知：‘轮回之生已尽，清净的梵行已立；该做的事已做完，不再有后世的存在了！’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.17 Saṭṭhipeyyālavagga 六十乃至广说品 (SN 35.168-227)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.17.21 Ajjhattapaccuppannāniccasutta 内六处现在无常 (SN 35.188)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

21. Ajjhattapaccuppannāniccasuttaṃ

188. “Cakkhu, bhikkhave, aniccaṃ paccuppannaṃ…pe… jivhā aniccā paccuppannā…pe… mano anicco paccuppanno. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī”ti.

☸---------------------------------------------------------------------

第二十一 内六处现在无常

三～八 “诸比丘！现在的眼是无常，现在的耳、鼻、舌、身、意是无常。

九 诸比丘！这样观察的、听闻过正法的圣弟子，会对眼感到厌离，对耳感到厌离，对鼻感到厌离，对舌感到厌离，对身感到厌离，对意感到厌离；由于厌离而离欲，由于离欲而解脱，在解脱时生起‘我已解脱’的智慧。了知：‘轮回之生已尽，清净的梵行已立；该做的事已做完，不再有后世的存在了！’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.17 Saṭṭhipeyyālavagga 六十乃至广说品 (SN 35.168-227)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.17.22--24 Ajjhattātītādidukkhasutta 内六处过去未来现在是苦等经 (SN 35.189-191)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

22-24. Ajjhattātītādidukkhasuttaṃ

189-191. “Cakkhu, bhikkhave, dukkhaṃ atītaṃ anāgataṃ paccuppannaṃ…pe… jivhā dukkhā atītā anāgatā paccuppannā…pe… mano dukkho atīto anāgato paccuppanno. Evaṃ passaṃ, bhikkhave…pe… nāparaṃ itthattāyāti pajānātī”ti.

☸---------------------------------------------------------------------

内六处过去未来现在是苦等经

［一八九］ 第二十二 内六处过去是苦

三～八 “诸比丘！过去的眼是苦，过去的耳、鼻、舌、身、意是苦。

九 诸比丘！这样观察的、听闻过正法的圣弟子，会对眼感到厌离，对耳感到厌离，对鼻感到厌离，对舌感到厌离，对身感到厌离，对意感到厌离；由于厌离而离欲，由于离欲而解脱，在解脱时生起‘我已解脱’的智慧。了知：‘轮回之生已尽，清净的梵行已立；该做的事已做完，不再有后世的存在了！’”

［一九〇］ 第二十三 内六处未来是苦

三～八 “诸比丘！未来的眼是苦，未来的耳、鼻、舌、身、意是苦。

九 诸比丘！这样观察的、听闻过正法的圣弟子，会对眼感到厌离，对耳感到厌离，对鼻感到厌离，对舌感到厌离，对身感到厌离，对意感到厌离；由于厌离而离欲，由于离欲而解脱，在解脱时生起‘我已解脱’的智慧。了知：‘轮回之生已尽，清净的梵行已立；该做的事已做完，不再有后世的存在了！’”

［一九一］ 第二十四 内六处现在是苦

三～八 “诸比丘！现在的眼是苦，现在的耳、鼻、舌、身、意是苦。

九 诸比丘！这样观察的、听闻过正法的圣弟子，会对眼感到厌离，对耳感到厌离，对鼻感到厌离，对舌感到厌离，对身感到厌离，对意感到厌离；由于厌离而离欲，由于离欲而解脱，在解脱时生起‘我已解脱’的智慧。了知：‘轮回之生已尽，清净的梵行已立；该做的事已做完，不再有后世的存在了！’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.17 Saṭṭhipeyyālavagga 六十乃至广说品 (SN 35.168-227)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.17.25--27 Ajjhattātītādianattasutta 内六处过去未来现在无我等经 (SN 35.192-194)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

25-27. Ajjhattātītādianattasuttaṃ

192-194. “Cakkhu, bhikkhave, anattā atītaṃ anāgataṃ paccuppannaṃ…pe… jivhā anattā…pe… mano anattā atīto anāgato paccuppanno. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī”ti.

☸---------------------------------------------------------------------

内六处过去未来现在无我等经

［一九二］ 第二十五 内六处过去无我

三～八 “诸比丘！过去的眼是无我，过去的耳、鼻、舌、身、意是无我。

九 诸比丘！这样观察的、听闻过正法的圣弟子，会对眼感到厌离，对耳感到厌离，对鼻感到厌离，对舌感到厌离，对身感到厌离，对意感到厌离；由于厌离而离欲，由于离欲而解脱，在解脱时生起‘我已解脱’的智慧。了知：‘轮回之生已尽，清净的梵行已立；该做的事已做完，不再有后世的存在了！’”

［一九三］ 第二十六 内六处未来无我

三～八 “诸比丘！未来的眼是无我，未来的耳、鼻、舌、身、意是无我。

九 诸比丘！这样观察的、听闻过正法的圣弟子，会对眼感到厌离，对耳感到厌离，对鼻感到厌离，对舌感到厌离，对身感到厌离，对意感到厌离；由于厌离而离欲，由于离欲而解脱，在解脱时生起‘我已解脱’的智慧。了知：‘轮回之生已尽，清净的梵行已立；该做的事已做完，不再有后世的存在了！’”

［一九四］ 第二十七 内六处现在无我

三～八 “诸比丘！现在的眼是无我，现在的耳、鼻、舌、身、意是无我。

九 诸比丘！这样观察的、听闻过正法的圣弟子，会对眼感到厌离，对耳感到厌离，对鼻感到厌离，对舌感到厌离，对身感到厌离，对意感到厌离；由于厌离而离欲，由于离欲而解脱，在解脱时生起‘我已解脱’的智慧。了知：‘轮回之生已尽，清净的梵行已立；该做的事已做完，不再有后世的存在了！’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.17 Saṭṭhipeyyālavagga 六十乃至广说品 (SN 35.168-227)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.17.28--30 Bāhirātītādianiccasutta 外六处过去未来现在无常等经 (SN 35.195-197)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

28-30. Bāhirātītādianiccasuttaṃ

195-197. “Rūpā, bhikkhave, aniccā atītā anāgatā paccuppannā. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā aniccā atītā anāgatā paccuppannā. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī”ti.

☸---------------------------------------------------------------------

外六处过去未来现在无常等经

［一九五］ 第二十八 外六处过去无常

三～八 “诸比丘！过去的色是无常，过去的声、香、味、触、法是无常。

九 诸比丘！这样观察的、听闻过正法的圣弟子，会对色感到厌离，对声感到厌离，对香感到厌离，对味感到厌离，对触感到厌离，对法感到厌离；由于厌离而离欲，由于离欲而解脱，在解脱时生起‘我已解脱’的智慧。了知：‘轮回之生已尽，清净的梵行已立；该做的事已做完，不再有后世的存在了！’”

［一九六］ 第二十九 外六处未来无常

三～八 “诸比丘！未来的色是无常，未来的声、香、味、触、法是无常。

九 诸比丘！这样观察的、听闻过正法的圣弟子，会对色感到厌离，对声感到厌离，对香感到厌离，对味感到厌离，对触感到厌离，对法感到厌离；由于厌离而离欲，由于离欲而解脱，在解脱时生起‘我已解脱’的智慧。了知：‘轮回之生已尽，清净的梵行已立；该做的事已做完，不再有后世的存在了！’”

［一九七］ 第三十 外六处现在无常

三～八 “诸比丘！现在的色是无常，现在的声、香、味、触、法是无常。

九 诸比丘！这样观察的、听闻过正法的圣弟子，会对色感到厌离，对声感到厌离，对香感到厌离，对味感到厌离，对触感到厌离，对法感到厌离；由于厌离而离欲，由于离欲而解脱，在解脱时生起‘我已解脱’的智慧。了知：‘轮回之生已尽，清净的梵行已立；该做的事已做完，不再有后世的存在了！’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.17 Saṭṭhipeyyālavagga 六十乃至广说品 (SN 35.168-227)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.17.31--33 Bāhirātītādidukkhasutta 外六处过去未来现在是苦等经 (SN 35.198-200)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

31-33. Bāhirātītādidukkhasuttaṃ

198-200. “Rūpā, bhikkhave, dukkhā atītā anāgatā paccuppannā. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā dukkhā atītā anāgatā paccuppannā. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī”ti.

☸---------------------------------------------------------------------

外六处过去未来现在是苦等经

［一九八］ 第三十一 外六处过去是苦

三～八 “诸比丘！过去的色是苦，过去的声、香、味、触、法是苦。

九 诸比丘！这样观察的、听闻过正法的圣弟子，会对色感到厌离，对声感到厌离，对香感到厌离，对味感到厌离，对触感到厌离，对法感到厌离；由于厌离而离欲，由于离欲而解脱，在解脱时生起‘我已解脱’的智慧。了知：‘轮回之生已尽，清净的梵行已立；该做的事已做完，不再有后世的存在了！’”

［一九九］ 第三十二 外六处未来是苦

三～八 “诸比丘！未来的色是苦，未来的声、香、味、触、法是苦。

九 诸比丘！这样观察的、听闻过正法的圣弟子，会对色感到厌离，对声感到厌离，对香感到厌离，对味感到厌离，对触感到厌离，对法感到厌离；由于厌离而离欲，由于离欲而解脱，在解脱时生起‘我已解脱’的智慧。了知：‘轮回之生已尽，清净的梵行已立；该做的事已做完，不再有后世的存在了！’”

［二〇〇］ 第三十三 外六处现在是苦

三～八 “诸比丘！现在的色是苦，现在的声、香、味、触、法是苦。

九 诸比丘！这样观察的、听闻过正法的圣弟子，会对色感到厌离，对声感到厌离，对香感到厌离，对味感到厌离，对触感到厌离，对法感到厌离；由于厌离而离欲，由于离欲而解脱，在解脱时生起‘我已解脱’的智慧。了知：‘轮回之生已尽，清净的梵行已立；该做的事已做完，不再有后世的存在了！’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.17 Saṭṭhipeyyālavagga 六十乃至广说品 (SN 35.168-227)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.17.34--36 Bāhirātītādianattasutta 外六处过去未来现在无我等经 (SN 35.201-203)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

34-36. Bāhirātītādianattasuttaṃ

201-203. “Rūpā, bhikkhave, anattā atītā anāgatā paccuppannā. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā anattā atītā anāgatā paccuppannā. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī”ti.

☸---------------------------------------------------------------------

外六处过去未来现在无我等经

［二〇一］ 第三十四 外六处过去无我

三～八 “诸比丘！过去的色是无我，过去的声、香、味、触、法是无我。

九 诸比丘！这样观察的、听闻过正法的圣弟子，会对色感到厌离，对声感到厌离，对香感到厌离，对味感到厌离，对触感到厌离，对法感到厌离；由于厌离而离欲，由于离欲而解脱，在解脱时生起‘我已解脱’的智慧。了知：‘轮回之生已尽，清净的梵行已立；该做的事已做完，不再有后世的存在了！’”

［二〇二］ 第三十五 外六处未来无我

三～八 “诸比丘！未来的色是无我，未来的声、香、味、触、法是无我。

九 诸比丘！这样观察的、听闻过正法的圣弟子，会对色感到厌离，对声感到厌离，对香感到厌离，对味感到厌离，对触感到厌离，对法感到厌离；由于厌离而离欲，由于离欲而解脱，在解脱时生起‘我已解脱’的智慧。了知：‘轮回之生已尽，清净的梵行已立；该做的事已做完，不再有后世的存在了！’”

［二〇三］ 第三十六 外六处现在无我

三～八 “诸比丘！现在的色是无我，现在的声、香、味、触、法是无我。

九 诸比丘！这样观察的、听闻过正法的圣弟子，会对色感到厌离，对声感到厌离，对香感到厌离，对味感到厌离，对触感到厌离，对法感到厌离；由于厌离而离欲，由于离欲而解脱，在解脱时生起‘我已解脱’的智慧。了知：‘轮回之生已尽，清净的梵行已立；该做的事已做完，不再有后世的存在了！’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.17 Saṭṭhipeyyālavagga 六十乃至广说品 (SN 35.168-227)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.17.37 Ajjhattātītayadaniccasutta 内六处过去凡无常者 (SN 35.204)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

37. Ajjhattātītayadaniccasuttaṃ

204. “Cakkhu, bhikkhave, aniccaṃ atītaṃ. Yadaniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, tadanattā. Yadanattā, taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ…pe… jivhā aniccā atītā. Yadaniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, tadanattā. Yadanattā, taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ…pe… mano anicco atīto. Yadaniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, tadanattā. Yadanattā, taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī”ti.

☸---------------------------------------------------------------------

第三十七 内六处过去凡无常者

三～八 “诸比丘！过去的眼是无常的。凡是无常的，就是苦。凡是苦的，就是无我。凡是无我的，就应该以正智慧如实地见到：‘这不是我的，这不是我，这不是我的自我（本体/灵魂）。’过去的耳、鼻、舌、身、意是无常的。凡是无常的，就是苦。凡是苦的，就是无我。凡是无我的，就应该以正智慧如实地见到：‘这不是我的，这不是我，这不是我的自我（本体/灵魂）。’

九 诸比丘！这样观察的、听闻（正法）的圣弟子，会对眼感到厌离、对耳感到厌离、对鼻感到厌离、对舌感到厌离、对身感到厌离、对意感到厌离。因为厌离而离欲，因为离欲而解脱，在解脱时生起‘我已解脱’的智慧。了知：‘（此）生已尽，梵行已立，所作已办，不再有后有（不再轮回于此状态）！’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.17 Saṭṭhipeyyālavagga 六十乃至广说品 (SN 35.168-227)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.17.38 Ajjhattānāgatayadaniccasutta 内六处未来凡无常者 (SN 35.205)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

38. Ajjhattānāgatayadaniccasuttaṃ

205. “Cakkhu, bhikkhave, aniccaṃ anāgataṃ. Yadaniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, tadanattā. Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ…pe… jivhā aniccā anāgatā. Yadaniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, tadanattā. Yadanattā, taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ…pe… mano anicco anāgato. Yadaniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, tadanattā. Yadanattā, taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ, bhikkhave…pe… nāparaṃ itthattāyāti pajānātī”ti.

☸---------------------------------------------------------------------

第三十八 内六处未来凡无常者

三～八 “诸比丘！未来的眼是无常的。凡是无常的，就是苦。凡是苦的，就是无我。凡是无我的，就应该以正智慧如实地见到：‘这不是我的，这不是我，这不是我的自我（本体/灵魂）。’未来的耳、鼻、舌、身、意是无常的。凡是无常的，就是苦。凡是苦的，就是无我。凡是无我的，就应该以正智慧如实地见到：‘这不是我的，这不是我，这不是我的自我（本体/灵魂）。’

九 诸比丘！这样观察的、听闻（正法）的圣弟子，会对眼感到厌离、对耳感到厌离、对鼻感到厌离、对舌感到厌离、对身感到厌离、对意感到厌离。因为厌离而离欲，因为离欲而解脱，在解脱时生起‘我已解脱’的智慧。了知：‘（此）生已尽，梵行已立，所作已办，不再有后有（不再轮回于此状态）！’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.17 Saṭṭhipeyyālavagga 六十乃至广说品 (SN 35.168-227)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.17.39 Ajjhattapaccuppannayadaniccasutta 内六处现在凡无常者 (SN 35.206)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

39. Ajjhattapaccuppannayadaniccasuttaṃ

206. “Cakkhu, bhikkhave, aniccaṃ paccuppannaṃ. Yadaniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, tadanattā. Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ…pe… jivhā aniccā paccuppannā. Yadaniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, tadanattā. Yadanattā, taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ…pe… mano anicco paccuppanno. Yadaniccaṃ taṃ dukkhaṃ. Yaṃ dukkhaṃ tadanattā. Yadanattā, taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī”ti.

☸---------------------------------------------------------------------

第三十九 内六处现在凡无常者

三～八 “诸比丘！现在的眼是无常的。凡是无常的，就是苦。凡是苦的，就是无我。凡是无我的，就应该以正智慧如实地见到：‘这不是我的，这不是我，这不是我的自我（本体/灵魂）。’现在的耳、鼻、舌、身、意是无常的。凡是无常的，就是苦。凡是苦的，就是无我。凡是无我的，就应该以正智慧如实地见到：‘这不是我的，这不是我，这不是我的自我（本体/灵魂）。’

九 诸比丘！这样观察的、听闻（正法）的圣弟子，会对眼感到厌离、对耳感到厌离、对鼻感到厌离、对舌感到厌离、对身感到厌离、对意感到厌离。因为厌离而离欲，因为离欲而解脱，在解脱时生起‘我已解脱’的智慧。了知：‘（此）生已尽，梵行已立，所作已办，不再有后有（不再轮回于此状态）！’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.17 Saṭṭhipeyyālavagga 六十乃至广说品 (SN 35.168-227)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.17.40--42 Ajjhattātītādiyaṃdukkhasutta 内六处过去未来现在凡是苦者等经 (SN 35.207-209)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

40-42. Ajjhattātītādiyaṃdukkhasuttaṃ

207-209. “Cakkhu, bhikkhave, dukkhaṃ atītaṃ anāgataṃ paccuppannaṃ. Yaṃ dukkhaṃ, tadanattā. Yadanattā, taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ…pe… jivhā dukkhā…pe… mano dukkho atīto anāgato paccuppanno. Yaṃ dukkhaṃ, tadanattā. Yadanattā, taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī”ti.

☸---------------------------------------------------------------------

内六处过去未来现在凡是苦者等经

［二〇七］ 第四十 内六处过去凡是苦者

三～八 “诸比丘！过去的眼是苦的。凡是苦的，就是无我。凡是无我的，就应该以正智慧如实地见到：‘这不是我的，这不是我，这不是我的自我（本体/灵魂）。’过去的耳、鼻、舌、身、意是苦的。凡是苦的，就是无我。凡是无我的，就应该以正智慧如实地见到：‘这不是我的，这不是我，这不是我的自我（本体/灵魂）。’

九 诸比丘！这样观察的、听闻（正法）的圣弟子，会对眼感到厌离、对耳感到厌离、对鼻感到厌离、对舌感到厌离、对身感到厌离、对意感到厌离。因为厌离而离欲，因为离欲而解脱，在解脱时生起‘我已解脱’的智慧。了知：‘（此）生已尽，梵行已立，所作已办，不再有后有（不再轮回于此状态）！’”

［二〇八］ 第四十一 内六处未来凡是苦者

三～八 “诸比丘！未来的眼是苦的。凡是苦的，就是无我。凡是无我的，就应该以正智慧如实地见到：‘这不是我的，这不是我，这不是我的自我（本体/灵魂）。’未来的耳、鼻、舌、身、意是苦的。凡是苦的，就是无我。凡是无我的，就应该以正智慧如实地见到：‘这不是我的，这不是我，这不是我的自我（本体/灵魂）。’

九 诸比丘！这样观察的、听闻（正法）的圣弟子，会对眼感到厌离、对耳感到厌离、对鼻感到厌离、对舌感到厌离、对身感到厌离、对意感到厌离。因为厌离而离欲，因为离欲而解脱，在解脱时生起‘我已解脱’的智慧。了知：‘（此）生已尽，梵行已立，所作已办，不再有后有（不再轮回于此状态）！’”

［二〇九］ 第四十二 内六处现在凡是苦者

三～八 “诸比丘！现在的眼是苦的。凡是苦的，就是无我。凡是无我的，就应该以正智慧如实地见到：‘这不是我的，这不是我，这不是我的自我（本体/灵魂）。’现在的耳、鼻、舌、身、意是苦的。凡是苦的，就是无我。凡是无我的，就应该以正智慧如实地见到：‘这不是我的，这不是我，这不是我的自我（本体/灵魂）。’

九 诸比丘！这样观察的、听闻（正法）的圣弟子，会对眼感到厌离、对耳感到厌离、对鼻感到厌离、对舌感到厌离、对身感到厌离、对意感到厌离。因为厌离而离欲，因为离欲而解脱，在解脱时生起‘我已解脱’的智慧。了知：‘（此）生已尽，梵行已立，所作已办，不再有后有（不再轮回于此状态）！’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.17 Saṭṭhipeyyālavagga 六十乃至广说品 (SN 35.168-227)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.17.43--45 Ajjhattātītādiyadanattasutta 内六处过去未来现在凡无我者等经 (SN 35.210-212)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

43-45. Ajjhattātītādiyadanattasuttaṃ

210-212. “Cakkhu, bhikkhave, anattā atītaṃ anāgataṃ paccuppannaṃ. Yadanattā, taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ…pe… jivhā anattā…pe… mano anattā atīto anāgato paccuppanno. Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī”ti.

☸---------------------------------------------------------------------

内六处过去未来现在凡无我者等经

［二一〇］ 第四十三 内六处过去凡无我者

三～八 “诸比丘！过去的眼是无我，凡是无我的，就应该以正智慧如实地见到：‘这不是我的，这不是我，这不是我的自我（本体/灵魂）。’过去的耳、鼻、舌、身、意是无我，凡是无我的，就应该以正智慧如实地见到：‘这不是我的，这不是我，这不是我的自我（本体/灵魂）。’

九 诸比丘！这样观察的、听闻（正法）的圣弟子，会对眼感到厌离、对耳感到厌离、对鼻感到厌离、对舌感到厌离、对身感到厌离、对意感到厌离。因为厌离而离欲，因为离欲而解脱，在解脱时生起‘我已解脱’的智慧。了知：‘（此）生已尽，梵行已立，所作已办，不再有后有（不再轮回于此状态）！’”

［二一一］ 第四十四 内六处未来凡无我者

三～八 “诸比丘！未来的眼是无我，凡是无我的，就应该以正智慧如实地见到：‘这不是我的，这不是我，这不是我的自我（本体/灵魂）。’未来的耳、鼻、舌、身、意是无我，凡是无我的，就应该以正智慧如实地见到：‘这不是我的，这不是我，这不是我的自我（本体/灵魂）。’

九 诸比丘！这样观察的、听闻（正法）的圣弟子，会对眼感到厌离、对耳感到厌离、对鼻感到厌离、对舌感到厌离、对身感到厌离、对意感到厌离。因为厌离而离欲，因为离欲而解脱，在解脱时生起‘我已解脱’的智慧。了知：‘（此）生已尽，梵行已立，所作已办，不再有后有（不再轮回于此状态）！’”

［二一二］ 第四十五 内六处现在凡无我者

三～八 “诸比丘！现在的眼是无我，凡是无我的，就应该以正智慧如实地见到：‘这不是我的，这不是我，这不是我的自我（本体/灵魂）。’现在的耳、鼻、舌、身、意是无我，凡是无我的，就应该以正智慧如实地见到：‘这不是我的，这不是我，这不是我的自我（本体/灵魂）。’

九 诸比丘！这样观察的、听闻（正法）的圣弟子，会对眼感到厌离、对耳感到厌离、对鼻感到厌离、对舌感到厌离、对身感到厌离、对意感到厌离。因为厌离而离欲，因为离欲而解脱，在解脱时生起‘我已解脱’的智慧。了知：‘（此）生已尽，梵行已立，所作已办，不再有后有（不再轮回于此状态）！’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.17 Saṭṭhipeyyālavagga 六十乃至广说品 (SN 35.168-227)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.17.46--48 Bāhirātītādiyadaniccasutta 外六处过去未来现在凡无常者等经 (SN 35.213-215)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

46-48. Bāhirātītādiyadaniccasuttaṃ

213-215. “Rūpā, bhikkhave, aniccā atītā anāgatā paccuppannā. Yadaniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, tadanattā. Yadanattā, taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā aniccā atītā anāgatā paccuppannā. Yadaniccaṃ taṃ dukkhaṃ. Yaṃ dukkhaṃ tadanattā. Yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī”ti.

☸---------------------------------------------------------------------

外六处过去未来现在凡无常者等经

［二一三］ 第四十六 外六处过去凡无常者

三～八 “诸比丘！过去的色是无常的；凡是无常的，就是苦，凡是苦的，就是无我；凡是无我的，就应该以正智慧如实地见到：‘这不是我的，这不是我，这不是我的自我（本体/灵魂）。’过去的声、香、味、触、法是无常的；凡是无常的，就是苦；凡是苦的，就是无我；凡是无我的，就应该以正智慧如实地见到：‘这不是我的，这不是我，这不是我的自我（本体/灵魂）。’

九 诸比丘！这样观察的、听闻（正法）的圣弟子，会对色感到厌离、对声感到厌离、对香感到厌离、对味感到厌离、对触感到厌离、对法感到厌离。因为厌离而离欲，因为离欲而解脱，在解脱时生起‘我已解脱’的智慧。了知：‘（此）生已尽，梵行已立，所作已办，不再有后有（不再轮回于此状态）！’”

［二一四］ 第四十七 外六处未来凡无常者

三～八 “诸比丘！未来的色是无常的；凡是无常的，就是苦，凡是苦的，就是无我；凡是无我的，就应该以正智慧如实地见到：‘这不是我的，这不是我，这不是我的自我（本体/灵魂）。’未来的声、香、味、触、法是无常的；凡是无常的，就是苦；凡是苦的，就是无我；凡是无我的，就应该以正智慧如实地见到：‘这不是我的，这不是我，这不是我的自我（本体/灵魂）。’

九 诸比丘！这样观察的、听闻（正法）的圣弟子，会对色感到厌离、对声感到厌离、对香感到厌离、对味感到厌离、对触感到厌离、对法感到厌离。因为厌离而离欲，因为离欲而解脱，在解脱时生起‘我已解脱’的智慧。了知：‘（此）生已尽，梵行已立，所作已办，不再有后有（不再轮回于此状态）！’”

［二一五］ 第四十八 外六处现在凡无常者

三～八 “诸比丘！现在的色是无常的；凡是无常的，就是苦，凡是苦的，就是无我；凡是无我的，就应该以正智慧如实地见到：‘这不是我的，这不是我，这不是我的自我（本体/灵魂）。’现在的声、香、味、触、法是无常的；凡是无常的，就是苦；凡是苦的，就是无我；凡是无我的，就应该以正智慧如实地见到：‘这不是我的，这不是我，这不是我的自我（本体/灵魂）。’

九 诸比丘！这样观察的、听闻（正法）的圣弟子，会对色感到厌离、对声感到厌离、对香感到厌离、对味感到厌离、对触感到厌离、对法感到厌离。因为厌离而离欲，因为离欲而解脱，在解脱时生起‘我已解脱’的智慧。了知：‘（此）生已尽，梵行已立，所作已办，不再有后有（不再轮回于此状态）！’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.17 Saṭṭhipeyyālavagga 六十乃至广说品 (SN 35.168-227)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.17.49--51 Bāhirātītādiyaṃdukkhasutta 外六处过去未来现在凡是苦者等经 (SN 35.216-218)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

49-51. Bāhirātītādiyaṃdukkhasuttaṃ

216-218. “Rūpā, bhikkhave, dukkhā atītā anāgatā paccuppannā. Yaṃ dukkhaṃ, tadanattā. Yadanattā, taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā dukkhā atītā anāgatā paccuppannā. Yaṃ dukkhaṃ, tadanattā. Yadanattā, taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī”ti.

☸---------------------------------------------------------------------

外六处过去未来现在凡是苦者等经

［二一六］ 第四十九 外六处过去凡是苦者

三～八 “诸比丘！过去的色是苦的，凡是苦的，就是无我，凡是无我的，就应该以正智慧如实地见到：‘这不是我的，这不是我，这不是我的自我（本体/灵魂）。’过去的声、香、味、触、法是苦的，凡是苦的，就是无我，凡是无我的，就应该以正智慧如实地见到：‘这不是我的，这不是我，这不是我的自我（本体/灵魂）。’

九 诸比丘！这样观察的、听闻（正法）的圣弟子，会对色感到厌离、对声感到厌离、对香感到厌离、对味感到厌离、对触感到厌离、对法感到厌离。因为厌离而离欲，因为离欲而解脱，在解脱时生起‘我已解脱’的智慧。了知：‘（此）生已尽，梵行已立，所作已办，不再有后有（不再轮回于此状态）！’”

［二一七］ 第五十 外六处未来凡是苦者

三～八 “诸比丘！未来的色是苦的，凡是苦的，就是无我，凡是无我的，就应该以正智慧如实地见到：‘这不是我的，这不是我，这不是我的自我（本体/灵魂）。’未来的声、香、味、触、法是苦的，凡是苦的，就是无我，凡是无我的，就应该以正智慧如实地见到：‘这不是我的，这不是我，这不是我的自我（本体/灵魂）。’

九 诸比丘！这样观察的、听闻（正法）的圣弟子，会对色感到厌离、对声感到厌离、对香感到厌离、对味感到厌离、对触感到厌离、对法感到厌离。因为厌离而离欲，因为离欲而解脱，在解脱时生起‘我已解脱’的智慧。了知：‘（此）生已尽，梵行已立，所作已办，不再有后有（不再轮回于此状态）！’”

［二一八］ 第五十一 外六处现在凡是苦者

三～八 “诸比丘！现在的色是苦的，凡是苦的，就是无我，凡是无我的，就应该以正智慧如实地见到：‘这不是我的，这不是我，这不是我的自我（本体/灵魂）。’现在的声、香、味、触、法是苦的，凡是苦的，就是无我，凡是无我的，就应该以正智慧如实地见到：‘这不是我的，这不是我，这不是我的自我（本体/灵魂）。’

九 诸比丘！这样观察的、听闻（正法）的圣弟子，会对色感到厌离、对声感到厌离、对香感到厌离、对味感到厌离、对触感到厌离、对法感到厌离。因为厌离而离欲，因为离欲而解脱，在解脱时生起‘我已解脱’的智慧。了知：‘（此）生已尽，梵行已立，所作已办，不再有后有（不再轮回于此状态）！’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.17 Saṭṭhipeyyālavagga 六十乃至广说品 (SN 35.168-227)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.17.52--54 Bāhirātītādiyadanattasutta 外六处过去未来现在凡无我者等经 (SN 35.219-221)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

52-54. Bāhirātītādiyadanattasuttaṃ

219-221. “Rūpā, bhikkhave, anattā atītā anāgatā paccuppannā. Yadanattā, taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā anattā atītā anāgatā paccuppannā. Yadanattā, taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī”ti.

☸---------------------------------------------------------------------

外六处过去未来现在凡无我者等经

［二一九］ 第五十二 外六处过去凡无我者

三～八 “诸比丘！过去的色是无我，凡是无我的，就应该以正智慧如实地见到：‘这不是我的，这不是我，这不是我的自我（本体/灵魂）。’过去的声、香、味、触、法是无我，凡是无我的，就应该以正智慧如实地见到：‘这不是我的，这不是我，这不是我的自我（本体/灵魂）。’

九 诸比丘！这样观察的、听闻（正法）的圣弟子，会对色感到厌离、对声感到厌离、对香感到厌离、对味感到厌离、对触感到厌离、对法感到厌离。因为厌离而离欲，因为离欲而解脱，在解脱时生起‘我已解脱’的智慧。了知：‘（此）生已尽，梵行已立，所作已办，不再有后有（不再轮回于此状态）！’”

［二二〇］ 第五十三 外六处未来凡无我者

三～八 “诸比丘！未来的色是无我，凡是无我的，就应该以正智慧如实地见到：‘这不是我的，这不是我，这不是我的自我（本体/灵魂）。’未来的声、香、味、触、法是无我，凡是无我的，就应该以正智慧如实地见到：‘这不是我的，这不是我，这不是我的自我（本体/灵魂）。’

九 诸比丘！这样观察的、听闻（正法）的圣弟子，会对色感到厌离、对声感到厌离、对香感到厌离、对味感到厌离、对触感到厌离、对法感到厌离。因为厌离而离欲，因为离欲而解脱，在解脱时生起‘我已解脱’的智慧。了知：‘（此）生已尽，梵行已立，所作已办，不再有后有（不再轮回于此状态）！’”

［二二一］ 第五十四 外六处现在凡无我者

三～八 “诸比丘！现在的色是无我，凡是无我的，就应该以正智慧如实地见到：‘这不是我的，这不是我，这不是我的自我（本体/灵魂）。’现在的声、香、味、触、法是无我，凡是无我的，就应该以正智慧如实地见到：‘这不是我的，这不是我，这不是我的自我（本体/灵魂）。’

九 诸比丘！这样观察的、听闻（正法）的圣弟子，会对色感到厌离、对声感到厌离、对香感到厌离、对味感到厌离、对触感到厌离、对法感到厌离。因为厌离而离欲，因为离欲而解脱，在解脱时生起‘我已解脱’的智慧。了知：‘（此）生已尽，梵行已立，所作已办，不再有后有（不再轮回于此状态）！’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.17 Saṭṭhipeyyālavagga 六十乃至广说品 (SN 35.168-227)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.17.55 Ajjhattāyatanaaniccasutta 内六处无常 (SN 35.222)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

55. Ajjhattāyatanaaniccasuttaṃ

222. “Cakkhu, bhikkhave, aniccaṃ…pe… jivhā aniccā…pe… mano anicco. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī”ti.

☸---------------------------------------------------------------------

第五十五 内六处无常

三～八 “诸比丘！眼是无常的，耳、鼻、舌、身、意是无常的。

九 诸比丘！这样观察的、听闻（正法）的圣弟子，会对眼感到厌离、对耳感到厌离、对鼻感到厌离、对舌感到厌离、对身感到厌离、对意感到厌离。因为厌离而离欲，因为离欲而解脱，在解脱时生起‘我已解脱’的智慧。了知：‘（此）生已尽，梵行已立，所作已办，不再有后有（不再轮回于此状态）！’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.17 Saṭṭhipeyyālavagga 六十乃至广说品 (SN 35.168-227)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.17.56 Ajjhattāyatanadukkhasutta 内六处是苦 (SN 35.223)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

56. Ajjhattāyatanadukkhasuttaṃ

223. “Cakkhu, bhikkhave, dukkhaṃ…pe… jivhā dukkhā…pe… mano dukkho. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī”ti.

☸---------------------------------------------------------------------

第五十六 内六处是苦

三～八 “诸比丘！眼是苦的；耳、鼻、舌、身、意是苦的。

九 诸比丘！这样观察的、听闻（正法）的圣弟子，会对眼感到厌离、对耳感到厌离、对鼻感到厌离、对舌感到厌离、对身感到厌离、对意感到厌离。因为厌离而离欲，因为离欲而解脱，在解脱时生起‘我已解脱’的智慧。了知：‘（此）生已尽，梵行已立，所作已办，不再有后有（不再轮回于此状态）！’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.17 Saṭṭhipeyyālavagga 六十乃至广说品 (SN 35.168-227)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.17.57 Ajjhattāyatanaanattasutta 内六处无我 (SN 35.224)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

57. Ajjhattāyatanaanattasuttaṃ

224. “Cakkhu, bhikkhave, anattā…pe… jivhā anattā…pe… mano anattā. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī”ti.

☸---------------------------------------------------------------------

第五十七 内六处无我

三～八 “诸比丘！眼是无我，耳、鼻、舌、身、意是无我。

九 诸比丘！这样观察的、听闻（正法）的圣弟子，会对眼感到厌离、对耳感到厌离、对鼻感到厌离、对舌感到厌离、对身感到厌离、对意感到厌离。因为厌离而离欲，因为离欲而解脱，在解脱时生起‘我已解脱’的智慧。了知：‘（此）生已尽，梵行已立，所作已办，不再有后有（不再轮回于此状态）！’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.17 Saṭṭhipeyyālavagga 六十乃至广说品 (SN 35.168-227)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.17.58 Bāhirāyatanaaniccasutta 外六处无常 (SN 35.225)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

58. Bāhirāyatanaaniccasuttaṃ

225. “Rūpā, bhikkhave, aniccā. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā aniccā. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī”ti.

☸---------------------------------------------------------------------

［一八六］ 第五十八 外六处无常

三～八 “诸比丘！色是无常的，声、香、味、触、法是无常的。

九 诸比丘！这样观察的、听闻（正法）的圣弟子，会对色感到厌离、对声感到厌离、对香感到厌离、对味感到厌离、对触感到厌离、对法感到厌离。因为厌离而离欲，因为离欲而解脱，在解脱时生起‘我已解脱’的智慧。了知：‘（此）生已尽，梵行已立，所作已办，不再有后有（不再轮回于此状态）！’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.17 Saṭṭhipeyyālavagga 六十乃至广说品 (SN 35.168-227)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.17.59 Bāhirāyatanadukkhasutta 外六处是苦 (SN 35.226)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

59. Bāhirāyatanadukkhasuttaṃ

226. “Rūpā, bhikkhave, dukkhā. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā dukkhā. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī”ti.

☸---------------------------------------------------------------------

第五十九 外六处是苦

三～八 “诸比丘！色是苦的，声、香、味、触、法是苦的。

九 诸比丘！这样观察的、听闻（正法）的圣弟子，会对色感到厌离、对声感到厌离、对香感到厌离、对味感到厌离、对触感到厌离、对法感到厌离。因为厌离而离欲，因为离欲而解脱，在解脱时生起‘我已解脱’的智慧。了知：‘（此）生已尽，梵行已立，所作已办，不再有后有（不再轮回于此状态）！’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.17 Saṭṭhipeyyālavagga 六十乃至广说品 (SN 35.168-227)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.17.60 Bāhirāyatanaanattasutta 外六处无我 (SN 35.227)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

60. Bāhirāyatanaanattasuttaṃ

227. “Rūpā, bhikkhave, anattā. Saddā… gandhā… rasā… phoṭṭhabbā… dhammā anattā. Evaṃ passaṃ…pe… nāparaṃ itthattāyāti pajānātī”ti.

Saṭṭhipeyyālavaggo sattarasamo.

Tassuddānaṃ –

Chandenaṭṭhārasa honti, atītena ca dve nava;

Yadaniccāṭṭhārasa vuttā, tayo ajjhattabāhirā;

Peyyālo saṭṭhiko vutto, buddhenādiccabandhunāti.

Suttantāni saṭṭhi.

☸---------------------------------------------------------------------

第六十 外六处无我

三～八 “诸比丘！色是无我，声、香、味、触、法是无我。

九 诸比丘！这样观察的、听闻（正法）的圣弟子，会对色感到厌离、对声感到厌离、对香感到厌离、对味感到厌离、对触感到厌离、对法感到厌离。因为厌离而离欲，因为离欲而解脱，在解脱时生起‘我已解脱’的智慧。了知：‘（此）生已尽，梵行已立，所作已办，不再有后有（不再轮回于此状态）！’”

六十乃至广说品（终）

其摄颂：

欲念十八经

过去九经二

无常说十八

内外各为三

六十至广说

日亲佛陀说

这些共六十经

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.3.23 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.18 Samuddavagga 海品 (SN 35.228-237)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.18.1 Paṭhamasamuddasutta 海之内六处 (SN 35.228)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

18. Samuddavaggo

海品

1. Paṭhamasamuddasuttaṃ

《海之内六处经》

228. “‘Samuddo, samuddo’ti, bhikkhave, assutavā puthujjano bhāsati.

［一、海喻总说 ➥］

（这时，世尊说：）

“诸比丘！没有听闻（正法）的凡夫，所说的‘海、海’；

Neso, bhikkhave, ariyassa vinaye samuddo.

诸比丘！依照圣者的教导（律/Vinaya），这不是（圣者）律中所说的‘海’。

Mahā eso, bhikkhave, udakarāsi mahāudakaṇṇavo.

诸比丘！这只是大水的聚集，大水流而已！

Cakkhu, bhikkhave, purisassa samuddo;

［二、内六处海 ➥］

﹙➊ 征服眼海 ☙﹚

诸比丘！眼（根）是人的海；

tassa rūpamayo vego.

它的力量（冲力/速度）是由色相（所引起的冲动）构成的。

Yo taṃ rūpamayaṃ vegaṃ sahati,

如果谁能克服这由色相构成的力量——

ayaṃ vuccati, bhikkhave,

诸比丘！他就被称为：

atari cakkhusamuddaṃ saūmiṃ sāvaṭṭaṃ sagāhaṃ sarakkhasaṃ;

‘渡过了充满波浪、漩涡、恶兽（攫抓者/魔障）、罗刹的眼海；

tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo

已经渡过，到达彼岸，站立在陆地上的清净修行者（婆罗门）。’

…pe…

﹙➋ 征服耳海 ☙﹚

诸比丘！耳（根）是人的海……

﹙➌ 征服鼻海 ☙﹚

诸比丘！鼻（根）是人的海……

jivhā, bhikkhave, purisassa samuddo;

﹙➍ 征服舌海 ☙﹚

诸比丘！舌（根）是人的海；

tassa rasamayo vego.

它的力量是由味相（所引起的冲动）构成的。

Yo taṃ rasamayaṃ vegaṃ sahati,

如果谁能克服这由味相构成的力量——

ayaṃ vuccati, bhikkhave,

诸比丘！他就被称为：

atari jivhāsamuddaṃ saūmiṃ sāvaṭṭaṃ sagāhaṃ sarakkhasaṃ;

‘渡过了充满波浪、漩涡、恶兽（攫抓者/魔障）、罗刹的舌海；

tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo

已经渡过，到达彼岸，站立在陆地上的清净修行者（婆罗门）。’

…pe…

﹙➎ 征服身海 ☙﹚

诸比丘！身（根）是人的海……

mano, bhikkhave, purisassa samuddo;

﹙➏ 征服意海 ☙﹚

诸比丘！意（根）是人的海；

tassa dhammamayo vego.

它的力量是由法相（所引起的冲动）构成的。

Yo taṃ dhammamayaṃ vegaṃ sahati,

如果谁能克服这由法相构成的力量——

ayaṃ vuccati, bhikkhave,

诸比丘！他就被称为：

atari manosamuddaṃ saūmiṃ sāvaṭṭaṃ sagāhaṃ sarakkhasaṃ;

‘渡过了充满波浪、漩涡、恶兽（攫抓者/魔障）、罗刹的意海；

tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo”ti.

已经渡过，到达彼岸，站立在陆地上的清净修行者（婆罗门）。’”

Idamavoca…pe… satthā –

[Idamavoca bhagavā.

世尊曾如此说。

Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –]

［三、偈语总结 ➥］

善逝（佛陀）这样说过之后，导师（佛陀）又进一步如此开示道：

“Yo imaṃ samuddaṃ sagāhaṃ sarakkhasaṃ,

“有恶兽罗刹栖息（的海），（括号内注解：茫茫大海中夜叉罗刹），

Saūmiṃ sāvaṭṭaṃ sabhayaṃ duttaraṃ accatari;

充满波浪漩涡极难渡（括号内注解：恐怖波涛漩涡难超越）；谁已渡过此（海）；

Sa vedagū vusitabrahmacariyo,

彼为达吠陀者、梵行已立者，（括号内注解：亲证涅槃已实现梵行），

Lokantagū pāragatoti vuccatī”ti.

世界边际到达者、达彼岸者，（如此）被称为。”（括号内注解：称为出世间到达彼岸）。”

paṭhamaṃ;

海之内六处经 ～海品‧第一经终

～《六处相应‧海品‧Paṭhamasamuddasutta 海之内六处经》(SN 35.228)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2564.6.18 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.18 Samuddavagga 海品 (SN 35.228-237)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.18.2 Dutiyasamuddasutta 海之外六处 (SN 35.229)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyasamuddasuttaṃ

《海之外六处经》

229. “Samuddo, samuddo’ti, bhikkhave, assutavā puthujjano bhāsati.

［一、海喻总说 ➥］

（这时，世尊说：）

“诸比丘！没有听闻（正法）的凡夫，所说的‘海、海’；

Neso, bhikkhave, ariyassa vinaye samuddo.

诸比丘！依照圣者的教导（律/Vinaya），这不是（圣者）律中所说的‘海’。

Mahā eso, bhikkhave, udakarāsi mahāudakaṇṇavo.

诸比丘！这只是大水的聚集，大水流而已！

Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.

［二、外六处海 ➥］

﹙➊ 沉沦色海 ☙﹚

诸比丘！有那些能被眼识知的、令人喜悦的、称心的、愉悦的、样貌可爱的、引人欲求的、能染着的色（境）；

Ayaṃ vuccati, bhikkhave, ariyassa vinaye samuddo.

诸比丘！依照圣者的教导（律），这被称为‘海’。

Etthāyaṃ

于此——

sadevako loko

⑴ 包括天人的世界；

samārako

⑵ 包括魔罗的世界；

sabrahmako

⑶ 包括梵天的世界；

sassamaṇabrāhmaṇī

⑷ 包括沙门；

⑸ 和婆罗门；

pajā

⑹ （以及）众生；

sadevamanussā

这包含天人、魔罗、梵天的世界，以及沙门、婆罗门、天神、人类在内的众生，

yebhuyyena samunnā

绝大多数都沉溺其中；

tantākulakajātā kulagaṇṭhikajātā [guḷāguṇṭhikajātā (sī.), kulaguṇḍikajātā (syā. kaṃ.), guṇaguṇikajātā (pī.), kulāguṇḍikajātā (ka.)]

（他们）变得像纠缠的线团，像乱麻球 [不同版本异写]；

muñjapabbajabhūtā,

像茂密的文雅草和芭茅草一样（混乱）；

apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattati

无法超越苦界、恶趣、堕处、轮回。

…pe….

﹙➋ 沉沦声海 ☙﹚

诸比丘！能被耳识知的声（境）……

﹙➌ 沉沦香海 ☙﹚

诸比丘！能被鼻识知的香（境）……

“Santi, bhikkhave, jivhāviññeyyā rasā

﹙➍ 沉沦味海 ☙﹚

诸比丘！能被舌识知的味（境）……

…pe…

﹙➎ 沉沦触海 ☙﹚

诸比丘！能被身识知的触（境）……

santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.

﹙➏ 沉沦意海 ☙﹚

诸比丘！有那些能被意识知的、令人喜悦的、称心的、愉悦的、样貌可爱的、引人欲求的、能染着的法（境）；

Ayaṃ vuccati, bhikkhave, ariyassa vinaye samuddo.

诸比丘！依照圣者的教导（律），这被称为‘海’。

Etthāyaṃ

于此——

sadevako loko

⑴ 包括天人的世界；

samārako

⑵ 包括魔罗的世界；

sabrahmako

⑶ 包括梵天的世界；

sassamaṇabrāhmaṇī

⑷ 包括沙门；

⑸ 和婆罗门；

pajā

⑹ （以及）众生；

sadevamanussā

这包含天人、魔罗、梵天的世界，以及沙门、婆罗门、天神、人类在内的众生，

yebhuyyena samunnā

绝大多数都沉溺其中；

tantākulakajātā kulagaṇṭhikajātā

（他们）变得像纠缠的线团，像乱麻球；

muñjapabbajabhūtā

像茂密的文雅草和芭茅草一样（混乱）；

apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattatī”ti.

无法超越苦界、恶趣、堕处、轮回。”

“Yassa rāgo ca doso ca,

［三、海喻结语 ➥］

（世尊偈语：）

“若谁的贪与瞋，（括号内注解：无论多少贪欲和瞋恚），

avijjā ca virājitā;

以及无明已被离染（断除）；（括号内注解：当无明已被照亮之时）；

So imaṃ samuddaṃ sagāhaṃ sarakkhasaṃ,

他已渡过这有恶兽、罗刹，（括号内注解：大海中虽有夜叉罗刹），

saūmibhayaṃ duttaraṃ accatari.

充满波浪、恐怖、难渡之海。（括号内注解：又有恐怖波涛难超越）——

“Saṅgātigo maccujaho nirupadhi,

他已超越执着、舍弃死亡、无所依附，（括号内注解：但超越执着不生不死），

pahāsi dukkhaṃ apunabbhavāya;

为不再生而舍弃了苦；（括号内注解：就舍弃了再生的痛苦）；

Atthaṅgato so na puneti [na pamāṇameti (sī. syā. kaṃ. pī.)], amohayī,

他已寂灭，不可度量[异写：不入计量]，已破除愚痴，（括号内注解：贤愚不再八/再愚痴也没有第八生），

maccurājanti brūmī”ti.

我称他已战胜死王。”（括号内注解：我说他不久离开死神）。”

dutiyaṃ;

海之外六处经 ～海品‧第二经终

～《六处相应‧海品‧Dutiyasamuddasutta 海之外六处经》(SN 35.229)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.18 Samuddavagga 海品 (SN 35.228-237)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.18.3 Bāḷisikopamasutta 渔夫 (SN 35.230)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Bāḷisikopamasuttaṃ

☼ 【魔王的诱饵 ─➢ 色声香味触法】

230. “Seyyathāpi, bhikkhave, bāḷisiko āmisagatabaḷisaṃ gambhīre udakarahade pakkhipeyya. Tamenaṃ aññataro āmisacakkhu maccho gileyya. Evañhi so, bhikkhave, maccho gilitabaḷiso bāḷisikassa anayaṃ āpanno byasanaṃ āpanno yathākāmakaraṇīyo bāḷisikassa.

“诸比丘！就好比一个渔夫，把带饵的钓钩投到深水湖中。有一条贪吃能看见鱼饵的鱼，将它吞了下去。诸比丘！像这样吞下渔夫钓钩的这条鱼，就陷入了不幸，陷入了毁灭，任由渔夫随意处置。

Evameva kho, bhikkhave, chayime baḷisā lokasmiṃ anayāya sattānaṃ vadhāya [byābādhāya (sī. pī.)] pāṇinaṃ. Katame cha?

同样地，诸比丘！世间这六种诱饵，是为了给有情带来不幸，为了给有情带来毁灭。是哪六种呢？

Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce, bhikkhu, abhinandati abhivadati ajjhosāya tiṭṭhati. Ayaṃ vuccati, bhikkhave, bhikkhu gilitabaḷiso, mārassa anayaṃ āpanno byasanaṃ āpanno yathākāmakaraṇīyo pāpimato…pe…

➊ 诸比丘！眼所认识的色（形色），是可喜的、可爱的、合意的、悦目的、能引诱生起欲念的、让人激情贪染的；如果比丘对它欢喜、赞美、执著于它而安住，诸比丘！这个比丘就被称为吞下了魔罗的钓饵，陷入了不幸，陷入了毁灭，任由魔王波旬随意处置。

➋ 耳所认识的声，是可喜的、可爱的、合意的、悦目的、能引诱生起欲念的、让人激情贪染的；如果比丘对它欢喜、赞美、执著于它而安住，诸比丘！这个比丘就被称为吞下了魔罗的钓饵，陷入了不幸，陷入了毁灭，任由魔王波旬随意处置。

➌ 鼻所认识的香，是可喜的、可爱的、合意的、悦目的、能引诱生起欲念的、让人激情贪染的；如果比丘对它欢喜、赞美、执著于它而安住，诸比丘！这个比丘就被称为吞下了魔罗的钓饵，陷入了不幸，陷入了毁灭，任由魔王波旬随意处置。

santi, bhikkhave, jivhāviññeyyā rasā…pe….

➍ 舌所认识的味，是可喜的、可爱的、合意的、悦目的、能引诱生起欲念的、让人激情贪染的；如果比丘对它欢喜、赞美、执著于它而安住，诸比丘！这个比丘就被称为吞下了魔罗的钓饵，陷入了不幸，陷入了毁灭，任由魔王波旬随意处置。

➎ 身所认识的触，是可喜的、可爱的、合意的、悦目的、能引诱生起欲念的、让人激情贪染的；如果比丘对它欢喜、赞美、执著于它而安住，诸比丘！这个比丘就被称为吞下了魔罗的钓饵，陷入了不幸，陷入了毁灭，任由魔王波旬随意处置。

Santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce, bhikkhu, abhinandati abhivadati ajjhosāya tiṭṭhati. Ayaṃ vuccati, bhikkhave, bhikkhu gilitabaḷiso mārassa anayaṃ āpanno byasanaṃ āpanno yathākāmakaraṇīyo pāpimato.”

➏ 意所认识的法，是可喜的、可爱的、合意的、悦目的、能引诱生起欲念的、让人激情贪染的；如果比丘对它欢喜、赞美、执著于它而安住，诸比丘！这个比丘就被称为吞下了魔罗的钓饵，陷入了不幸，陷入了毁灭，任由魔王波旬随意处置。”

☸*********************************************************************

“Santi ca, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Ayaṃ vuccati, bhikkhave, bhikkhu na gilitabaḷiso mārassa abhedi baḷisaṃ paribhedi baḷisaṃ na anayaṃ āpanno na byasanaṃ āpanno na yathākāmakaraṇīyo pāpimato…pe….

☸---------------------------------------------------------------------

一〇 “诸比丘！眼所认识的色，若是让人快乐的、可爱的、喜悦的、合意的、能引诱生起欲念的，如果比丘不欢喜它、不赞美它、不执著于它而安住，诸比丘！这个比丘就没有吞下魔罗的钓饵，他破坏了钓钩、摧毁了钓钩，不会陷入不幸，不会陷入毁灭，不会任由魔王波旬随意处置。

☸.....................................................................

☸*********************************************************************

“Santi, bhikkhave, jivhāviññeyyā rasā…pe…. Santi, bhikkhave, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, ayaṃ vuccati, bhikkhave, bhikkhu na gilitabaḷiso mārassa abhedi baḷisaṃ paribhedi baḷisaṃ na anayaṃ āpanno na byasanaṃ āpanno na yathākāmakaraṇīyo pāpimato”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

一一～一五

诸比丘！耳所认识的声，若是让人快乐的、可爱的、喜悦的、合意的、能引诱生起欲念的，如果比丘不欢喜它、不赞美它、不执著于它而安住，诸比丘！这个比丘就没有吞下魔罗的钓饵，他破坏了钓钩、摧毁了钓钩，不会陷入不幸，不会陷入毁灭，不会任由魔王波旬随意处置。

诸比丘！鼻所认识的香，若是让人快乐的、可爱的、喜悦的、合意的、能引诱生起欲念的，如果比丘不欢喜它、不赞美它、不执著于它而安住，诸比丘！这个比丘就没有吞下魔罗的钓饵，他破坏了钓钩、摧毁了钓钩，不会陷入不幸，不会陷入毁灭，不会任由魔王波旬随意处置。

诸比丘！舌所认识的味，若是让人快乐的、可爱的、喜悦的、合意的、能引诱生起欲念的，如果比丘不欢喜它、不赞美它、不执著于它而安住，诸比丘！这个比丘就没有吞下魔罗的钓饵，他破坏了钓钩、摧毁了钓钩，不会陷入不幸，不会陷入毁灭，不会任由魔王波旬随意处置。

诸比丘！身所认识的触，若是让人快乐的、可爱的、喜悦的、合意的、能引诱生起欲念的，如果比丘不欢喜它、不赞美它、不执著于它而安住，诸比丘！这个比丘就没有吞下魔罗的钓饵，他破坏了钓钩、摧毁了钓钩，不会陷入不幸，不会陷入毁灭，不会任由魔王波旬随意处置。

诸比丘！意所认识的法，若是让人快乐的、可爱的、喜悦的、合意的、能引诱生起欲念的，如果比丘不欢喜它、不赞美它、不执著于它而安住，诸比丘！这个比丘就没有吞下魔罗的钓饵，他破坏了钓钩、摧毁了钓钩，不会陷入不幸，不会陷入毁灭，不会任由魔王波旬随意处置。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.3.14 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.18 Samuddavagga 海品 (SN 35.228-237)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.18.4 Khīrarukkhopamasutta 乳树 (SN 35.231)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Khīrarukkhopamasuttaṃ

乳树经

第一章 ✫ 凡夫六根

第一节 ❦ 六根不净

一、 眼根不净

231. “Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā

（这时，世尊说：）

“无论是谁，诸比丘！任何比丘或比丘尼——

cakkhuviññeyyesu rūpesu

对于能被眼根所认识的色境：

yo rāgo so atthi,

⑴ 如果他有贪染；

yo doso so atthi,

⑵ 如果他有瞋恚；

yo moho so atthi,

⑶ 如果他有愚痴；

yo rāgo so appahīno,

⑷ 如果他未断贪染；

yo doso so appahīno,

⑸ 如果他未断瞋恚；

yo moho so appahīno

⑹ 如果他未断愚痴；

tassa parittā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ āgacchanti pariyādiyantevassa cittaṃ;

那么，即使很少的色境进入他的眼根认识范围时，（这些色境）也会完全控制、占据他的心；

ko pana vādo adhimattānaṃ!

更何况是很多的（色境）呢？

Taṃ kissa hetu?

这是什么原因呢？

Yo, bhikkhave, rāgo, so atthi,

⑴ 诸比丘！因为他有贪染！

yo doso so atthi,

⑵ 因为他有瞋恚！

yo moho so atthi,

⑶ 因为他有愚痴！

yo rāgo so appahīno,

⑷ 因为他未断贪染！

yo doso so appahīno,

⑸ 因为他未断瞋恚！

yo moho so appahīno…pe….

⑹ 因为他未断愚痴！

二、 耳根不净

无论是谁，诸比丘！任何比丘或比丘尼——

对于能被耳根所认识的声境：

⑴ 如果他有贪染；

⑵ 如果他有瞋恚；

⑶ 如果他有愚痴；

⑷ 如果他未断贪染；

⑸ 如果他未断瞋恚；

⑹ 如果他未断愚痴；

那么，即使很少的声境进入他的耳根认识范围时，（这些声境）也会完全控制、占据他的心……！

三、 鼻根不净

无论是谁，诸比丘！任何比丘或比丘尼——

对于能被鼻根所认识的香境：

⑴ 如果他有贪染；

⑵ 如果他有瞋恚；

⑶ 如果他有愚痴；

⑷ 如果他未断贪染；

⑸ 如果他未断瞋恚；

⑹ 如果他未断愚痴；

那么，即使很少的香境进入他的鼻根认识范围时，（这些香境）也会完全控制、占据他的心……！

四、 舌根不净

“Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā

无论是谁，诸比丘！任何比丘或比丘尼——

jivhāviññeyyesu rasesu

对于能被舌根所认识的味境：

yo rāgo so atthi…pe….

⑴ 如果他有贪染；

⑵ 如果他有瞋恚；

⑶ 如果他有愚痴；

⑷ 如果他未断贪染；

⑸ 如果他未断瞋恚；

⑹ 如果他未断愚痴；

那么，即使很少的味境进入他的舌根认识范围时，（这些味境）也会完全控制、占据他的心……！

五、 身根不净

无论是谁，诸比丘！任何比丘或比丘尼——

对于能被身根所认识的触境：

⑴ 如果他有贪染；

⑵ 如果他有瞋恚；

⑶ 如果他有愚痴；

⑷ 如果他未断贪染；

⑸ 如果他未断瞋恚；

⑹ 如果他未断愚痴；

那么，即使很少的触境进入他的身根认识范围时，（这些触境）也会完全控制、占据他的心……！

六、 意根不净

“Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā

无论是谁，诸比丘！任何比丘或比丘尼——

manoviññeyyesu dhammesu

对于能被意根所认识的法境：

yo rāgo so atthi,

⑴ 如果他有贪染；

yo doso so atthi,

⑵ 如果他有瞋恚；

yo moho so atthi,

⑶ 如果他有愚痴；

yo rāgo so appahīno,

⑷ 如果他未断贪染；

yo doso so appahīno,

⑸ 如果他未断瞋恚；

yo moho so appahīno,

⑹ 如果他未断愚痴；

tassa parittā cepi manoviññeyyā dhammā manassa āpāthaṃ āgacchanti pariyādiyantevassa cittaṃ;

那么，即使很少的法境进入他的意根认识范围时，（这些法境）也会完全控制、占据他的心；

ko pana vādo adhimattānaṃ!

更何况是很多的（法境）呢？

Taṃ kissa hetu?

这是什么原因呢？

Yo, bhikkhave, rāgo, so atthi,

⑴ 诸比丘！因为他有贪染！

yo doso so atthi,

⑵ 因为他有瞋恚！

yo moho so atthi,

⑶ 因为他有愚痴！

yo rāgo so appahīno,

⑷ 因为他未断贪染！

yo doso so appahīno,

⑸ 因为他未断瞋恚！

yo moho so appahīno.

⑹ 因为他未断愚痴！

第二节 ❦ 新乳树喻

“Seyyathāpi, bhikkhave, khīrarukkho assattho vā nigrodho vā pilakkho vā udumbaro vā daharo taruṇo komārako.

诸比丘！就好比乳汁树，像是菩提树（属无花果树）、或榕树（尼拘律树）、或糙叶榕（另一种无花果树）、或优昙钵罗（聚果榕），当它还幼小、娇嫩、新鲜时。

Tamenaṃ puriso tiṇhāya kuṭhāriyā yato yato ābhindeyya [bhindeyya (syā. kaṃ. sī. aṭṭha.), abhindeyya (katthaci)] āgaccheyya khīran”ti?

如果有人拿着锐利的斧头，无论从哪里砍劈它，会不会流出乳汁呢？”

“Evaṃ, bhante”.

“是的，尊者。”

“Taṃ kissa hetu”?

“这是什么原因呢？”

“Yañhi, bhante, khīraṃ taṃ atthī”ti.

“尊者！确实是因为它里面有乳汁啊！”

一、 眼根不净

“Evameva kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā

“实如譬喻，诸比丘！无论是谁！任何比丘或比丘尼——

cakkhuviññeyyesu rūpesu

对于能被眼根所认识的色境：

yo rāgo so atthi,

⑴ 如果他有贪染；

yo doso so atthi,

⑵ 如果他有瞋恚；

yo moho so atthi,

⑶ 如果他有愚痴；

yo rāgo so appahīno,

⑷ 如果他未断贪染；

yo doso so appahīno,

⑸ 如果他未断瞋恚；

yo moho so appahīno,

⑹ 如果他未断愚痴；

tassa parittā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ āgacchanti pariyādiyantevassa cittaṃ;

那么，即使很少的色境进入他的眼根认识范围时，（这些色境）也会完全控制、占据他的心；

ko pana vādo adhimattānaṃ!

更何况是很多的（色境）呢？

Taṃ kissa hetu?

这是什么原因呢？

Yo, bhikkhave, rāgo so atthi,

⑴ 诸比丘！因为他有贪染！

yo doso so atthi,

⑵ 因为他有瞋恚！

yo moho so atthi,

⑶ 因为他有愚痴！

yo rāgo so appahīno,

⑷ 因为他未断贪染！

yo doso so appahīno,

⑸ 因为他未断瞋恚！

yo moho so appahīno…pe….

⑹ 因为他未断愚痴！

二、 耳根不净

无论是谁，诸比丘！任何比丘或比丘尼——

对于能被耳根所认识的声境：

⑴ 如果他有贪染；

⑵ 如果他有瞋恚；

⑶ 如果他有愚痴；

⑷ 如果他未断贪染；

⑸ 如果他未断瞋恚；

⑹ 如果他未断愚痴；

那么，即使很少的声境进入他的耳根认识范围时，（这些声境）也会完全控制、占据他的心……！

三、 鼻根不净

无论是谁，诸比丘！任何比丘或比丘尼——

对于能被鼻根所认识的香境：

⑴ 如果他有贪染；

⑵ 如果他有瞋恚；

⑶ 如果他有愚痴；

⑷ 如果他未断贪染；

⑸ 如果他未断瞋恚；

⑹ 如果他未断愚痴；

那么，即使很少的香境进入他的鼻根认识范围时，（这些香境）也会完全控制、占据他的心……！

四、 舌根不净

“Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā

无论是谁，诸比丘！任何比丘或比丘尼——

jivhāviññeyyesu rasesu

对于能被舌根所认识的味境：

yo rāgo so atthi…pe….

⑴ 如果他有贪染；

⑵ 如果他有瞋恚；

⑶ 如果他有愚痴；

⑷ 如果他未断贪染；

⑸ 如果他未断瞋恚；

⑹ 如果他未断愚痴；

那么，即使很少的味境进入他的舌根认识范围时，（这些味境）也会完全控制、占据他的心……！

五、 身根不净

无论是谁，诸比丘！任何比丘或比丘尼——

对于能被身根所认识的触境：

⑴ 如果他有贪染；

⑵ 如果他有瞋恚；

⑶ 如果他有愚痴；

⑷ 如果他未断贪染；

⑸ 如果他未断瞋恚；

⑹ 如果他未断愚痴；

那么，即使很少的触境进入他的身根认识范围时，（这些触境）也会完全控制、占据他的心……！

六、 意根不净

“Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā

无论是谁，诸比丘！任何比丘或比丘尼——

manoviññeyyesu dhammesu

对于能被意根所认识的法境：

yo rāgo so atthi,

⑴ 如果他有贪染；

yo doso so atthi,

⑵ 如果他有瞋恚；

yo moho so atthi,

⑶ 如果他有愚痴；

yo rāgo so appahīno,

⑷ 如果他未断贪染；

yo doso so appahīno,

⑸ 如果他未断瞋恚；

yo moho so appahīno,

⑹ 如果他未断愚痴；

tassa parittā cepi manoviññeyyā dhammā manassa āpāthaṃ āgacchanti pariyādiyantevassa cittaṃ;

那么，即使很少的法境进入他的意根认识范围时，（这些法境）也会完全控制、占据他的心；

ko pana vādo adhimattānaṃ!

更何况是很多的（法境）呢？

Taṃ kissa hetu?

这是什么原因呢？

Yo, bhikkhave, rāgo so atthi,

⑴ 诸比丘！因为他有贪染！

yo doso so atthi,

⑵ 因为他有瞋恚！

yo moho so atthi,

⑶ 因为他有愚痴！

yo rāgo so appahīno,

⑷ 因为他未断贪染！

yo doso so appahīno,

⑸ 因为他未断瞋恚！

yo moho so appahīno.

⑹ 因为他未断愚痴！

卍　　　　卍　　　　卍

第二章 ✫ 圣者六根

第一节 ❦ 六根清净

一、 眼根清净

“Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā

无论是谁，诸比丘！任何比丘或比丘尼——

cakkhuviññeyyesu rūpesu

对于能被眼根所认识的色境：

yo rāgo so natthi,

⑴ 如果他没有贪染；

yo doso so natthi,

⑵ 如果他没有瞋恚；

yo moho so natthi,

⑶ 如果他没有愚痴；

yo rāgo so pahīno,

⑷ 如果他已断贪染；

yo doso so pahīno,

⑸ 如果他已断瞋恚；

yo moho so pahīno,

⑹ 如果他已断愚痴；

tassa adhimattā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ āgacchanti nevassa cittaṃ pariyādiyanti;

那么，即使很多的色境进入他的眼根认识范围时，（这些色境）也不能控制、占据他的心；

ko pana vādo parittānaṃ!

更何况是很少的（色境）呢？

Taṃ kissa hetu?

这是什么原因呢？

Yo, bhikkhave, rāgo so natthi,

⑴ 诸比丘！因为他没有贪染！

yo doso so natthi,

⑵ 因为他没有瞋恚！

yo moho so natthi,

⑶ 因为他没有愚痴！

yo rāgo so pahīno,

⑷ 因为他已断贪染！

yo doso so pahīno,

⑸ 因为他已断瞋恚！

yo moho so pahīno…pe….

⑹ 因为他已断愚痴！

二、 耳根清净

无论是谁，诸比丘！任何比丘或比丘尼——

对于能被耳根所认识的声境：

⑴ 如果他没有贪染；

⑵ 如果他没有瞋恚；

⑶ 如果他没有愚痴；

⑷ 如果他已断贪染；

⑸ 如果他已断瞋恚；

⑹ 如果他已断愚痴；

那么，即使很多的声境进入他的耳根认识范围时，（这些声境）也不能控制、占据他的心……！

三、 鼻根清净

无论是谁，诸比丘！任何比丘或比丘尼——

对于能被鼻根所认识的香境：

⑴ 如果他没有贪染；

⑵ 如果他没有瞋恚；

⑶ 如果他没有愚痴；

⑷ 如果他已断贪染；

⑸ 如果他已断瞋恚；

⑹ 如果他已断愚痴；

那么，即使很多的香境进入他的鼻根认识范围时，（这些香境）也不能控制、占据他的心……！

四、 舌根清净

“Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā

无论是谁，诸比丘！任何比丘或比丘尼——

jivhāviññeyyesu rasesu

对于能被舌根所认识的味境：

…pe…

⑴ 如果他没有贪染；

⑵ 如果他没有瞋恚；

⑶ 如果他没有愚痴；

⑷ 如果他已断贪染；

⑸ 如果他已断瞋恚；

⑹ 如果他已断愚痴；

那么，即使很多的味境进入他的舌根认识范围时，（这些味境）也不能控制、占据他的心……！

五、 身根清净

无论是谁，诸比丘！任何比丘或比丘尼——

对于能被身根所认识的触境：

⑴ 如果他没有贪染；

⑵ 如果他没有瞋恚；

⑶ 如果他没有愚痴；

⑷ 如果他已断贪染；

⑸ 如果他已断瞋恚；

⑹ 如果他已断愚痴；

那么，即使很多的触境进入他的身根认识范围时，（这些触境）也不能控制、占据他的心……！

六、 意根清净

manoviññeyyesu dhammesu

无论是谁，诸比丘！任何比丘或比丘尼——

对于能被意根所认识的法境：

yo rāgo so natthi,

⑴ 如果他没有贪染；

yo doso so natthi,

⑵ 如果他没有瞋恚；

yo moho so natthi,

⑶ 如果他没有愚痴；

yo rāgo so pahīno,

⑷ 如果他已断贪染；

yo doso so pahīno,

⑸ 如果他已断瞋恚；

yo moho so pahīno,

⑹ 如果他已断愚痴；

tassa adhimattā cepi manoviññeyyā dhammā manassa āpāthaṃ āgacchanti nevassa cittaṃ pariyādiyanti;

那么，即使很多的法境进入他的意根认识范围时，（这些法境）也不能控制、占据他的心；

ko pana vādo parittānaṃ!

更何况是很少的（法境）呢？

Taṃ kissa hetu?

这是什么原因呢？

Yo, bhikkhave, rāgo so natthi,

⑴ 诸比丘！因为他没有贪染！

yo doso so natthi,

⑵ 因为他没有瞋恚！

yo moho so natthi,

⑶ 因为他没有愚痴！

yo rāgo so pahīno,

⑷ 因为他已断贪染！

yo doso so pahīno,

⑸ 因为他已断瞋恚！

yo moho so pahīno.

⑹ 因为他已断愚痴！

第二节 ❦ 枯乳树

Seyyathāpi, bhikkhave, khīrarukkho assattho vā nigrodho vā pilakkho vā udumbaro vā sukkho kolāpo terovassiko.

诸比丘！就好比乳汁树，像是菩提树（属无花果树）、或榕树（尼拘律树）、或糙叶榕（另一种无花果树）、或优昙钵罗（聚果榕），当它已经干燥、枯萎、年代久远时。

Tamenaṃ puriso tiṇhāya kuṭhāriyā yato yato ābhindeyya āgaccheyya khīran”ti?

如果有人拿着锐利的斧头，无论从哪里砍劈它，会不会流出乳汁呢？”

“No hetaṃ, bhante”.

“不会的，尊者。”

“Taṃ kissa hetu”?

“这是什么原因呢？”

“Yañhi, bhante, khīraṃ taṃ natthī”ti.

“尊者！确实是因为它里面没有乳汁啊！”

一、 眼根清净

“Evameva kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā

“实如譬喻，诸比丘！无论是谁！任何比丘或比丘尼——

cakkhuviññeyyesu rūpesu

对于能被眼根所认识的色境：

yo rāgo so natthi,

⑴ 如果他没有贪染；

yo doso so natthi,

⑵ 如果他没有瞋恚；

yo moho so natthi,

⑶ 如果他没有愚痴；

yo rāgo so pahīno,

⑷ 如果他已断贪染；

yo doso so pahīno,

⑸ 如果他已断瞋恚；

yo moho so pahīno,

⑹ 如果他已断愚痴；

tassa adhimattā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ āgacchanti nevassa cittaṃ pariyādiyanti;

那么，即使很多的色境进入他的眼根认识范围时，（这些色境）也不能控制、占据他的心；

ko pana vādo parittānaṃ!

更何况是很少的（色境）呢？

Taṃ kissa hetu?

这是什么原因呢？

Yo, bhikkhave, rāgo so natthi,

⑴ 诸比丘！因为他没有贪染！

yo doso so natthi,

⑵ 因为他没有瞋恚！

yo moho so natthi,

⑶ 因为他没有愚痴！

yo rāgo so pahīno,

⑷ 因为他已断贪染！

yo doso so pahīno,

⑸ 因为他已断瞋恚！

yo moho so pahīno…pe….

⑹ 因为他已断愚痴！

二、 耳根清净

无论是谁，诸比丘！任何比丘或比丘尼——

对于能被耳根所认识的声境：

⑴ 如果他没有贪染；

⑵ 如果他没有瞋恚；

⑶ 如果他没有愚痴；

⑷ 如果他已断贪染；

⑸ 如果他已断瞋恚；

⑹ 如果他已断愚痴；

那么，即使很多的声境进入他的耳根认识范围时，（这些声境）也不能控制、占据他的心……！

三、 鼻根清净

无论是谁，诸比丘！任何比丘或比丘尼——

对于能被鼻根所认识的香境：

⑴ 如果他没有贪染；

⑵ 如果他没有瞋恚；

⑶ 如果他没有愚痴；

⑷ 如果他已断贪染；

⑸ 如果他已断瞋恚；

⑹ 如果他已断愚痴；

那么，即使很多的香境进入他的鼻根认识范围时，（这些香境）也不能控制、占据他的心……！

四、 舌根清净

“Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā jivhāviññeyyesu rasesu

无论是谁，诸比丘！任何比丘或比丘尼——

…pe….

对于能被舌根所认识的味境：

⑴ 如果他没有贪染；

⑵ 如果他没有瞋恚；

⑶ 如果他没有愚痴；

⑷ 如果他已断贪染；

⑸ 如果他已断瞋恚；

⑹ 如果他已断愚痴；

那么，即使很多的味境进入他的舌根认识范围时，（这些味境）也不能控制、占据他的心……！

五、 身根清净

无论是谁，诸比丘！任何比丘或比丘尼——

对于能被身根所认识的触境：

⑴ 如果他没有贪染；

⑵ 如果他没有瞋恚；

⑶ 如果他没有愚痴；

⑷ 如果他已断贪染；

⑸ 如果他已断瞋恚；

⑹ 如果他已断愚痴；

那么，即使很多的触境进入他的身根认识范围时，（这些触境）也不能控制、占据他的心……！

六、 意根清净

“Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā

无论是谁，诸比丘！任何比丘或比丘尼——

manoviññeyyesu dhammesu

对于能被意根所认识的法境：

yo rāgo so natthi,

⑴ 如果他没有贪染；

yo doso so natthi,

⑵ 如果他没有瞋恚；

yo moho so natthi,

⑶ 如果他没有愚痴；

yo rāgo so pahīno,

⑷ 如果他已断贪染；

yo doso so pahīno,

⑸ 如果他已断瞋恚；

yo moho so pahīno,

⑹ 如果他已断愚痴；

tassa adhimattā cepi manoviññeyyā dhammā manassa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti;

那么，即使很多的法境进入他的意根认识范围时，（这些法境）也不能控制、占据他的心；

ko pana vādo parittānaṃ!

更何况是很少的（法境）呢？

Taṃ kissa hetu?

这是什么原因呢？

Yo, bhikkhave, rāgo so natthi,

⑴ 诸比丘！因为他没有贪染！

yo doso so natthi,

⑵ 因为他没有瞋恚！

yo moho so natthi,

⑶ 因为他没有愚痴！

yo rāgo so pahīno,

⑷ 因为他已断贪染！

yo doso so pahīno,

⑸ 因为他已断瞋恚！

yo moho so pahīno”ti.

⑹ 因为他已断愚痴！”

Catutthaṃ.

乳树经 ～海品‧第四经终

～《六处相应‧海品‧Khīrarukkhopamasutta 乳树经》(SN 35.231)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.18 Samuddavagga 海品 (SN 35.228-237)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.18.5 Koṭṭhikasutta 拘絺罗 (SN 35.232)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Koṭṭhikasuttaṃ

232. Ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca mahākoṭṭhiko bārāṇasiyaṃ viharanti isipatane migadāye.

那时，尊者舍利弗与尊者大拘絺罗，住在波罗奈城（瓦拉纳西）外的仙人堕处鹿野苑中。

Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. 那时，尊者大拘絺罗在傍晚时分，从独坐禅思中起来，前往尊者舍利弗的住处。抵达后，与尊者舍利弗互相问候，交谈了友好、热情的话语，然后坐在一旁。

Ekamantaṃ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca –

坐在一旁的尊者大拘絺罗，对尊者舍利弗说：

“Kiṃ nu kho, āvuso sāriputta, cakkhu rūpānaṃ saṃyojanaṃ, rūpā cakkhussa saṃyojanaṃ…pe… jivhā rasānaṃ saṃyojanaṃ, rasā jivhāya saṃyojanaṃ …pe… mano dhammānaṃ saṃyojanaṃ, dhammā manassa saṃyojanan”ti?

“舍利弗贤友！眼是诸色的束缚吗？还是诸色是眼的束缚呢？……（以此类推）……舌是诸味的束缚吗？还是诸味是舌的束缚呢？……意是诸法的束缚吗？还是诸法是意的束缚呢？”

☸---------------------------------------------------------------------

☼ 【根门非束缚～除去束缚，不是无“眼耳鼻舌身意”】

“Na kho, āvuso koṭṭhika, cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ. Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ…pe…

舍利弗说：“拘絺罗贤友！➊ 眼不是诸色的束缚，诸色也不是眼的束缚。然而，那缘于此二者（眼与色）而生起的贪欲与染着（欲染 chandarāgo），那才是束缚。

➋ 耳不是诸声的束缚，诸声也不是耳的束缚。然而，那缘于此二者而生起的欲染，那才是束缚。

➌ 鼻不是诸香的束缚，诸香也不是鼻的束缚。然而，那缘于此二者而生起的欲染，那才是束缚。

na jivhā rasānaṃ saṃyojanaṃ, na rasā jivhāya saṃyojanaṃ. Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ…pe…

➍ 舌不是诸味的束缚，诸味也不是舌的束缚。然而，那缘于此二者而生起的欲染，那才是束缚。

➎ 身不是诸触的束缚，诸触也不是身的束缚。然而，那缘于此二者而生起的欲染，那才是束缚。

na mano dhammānaṃ saṃyojanaṃ, na dhammā manassa saṃyojanaṃ. Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ.

➏ 意不是诸法的束缚，诸法也不是意的束缚。然而，那缘于此二者而生起的欲染，那才是束缚。

Seyyathāpi, āvuso, kāḷo ca balībaddo [balivaddo (sī. pī.), balibaddo (syā. kaṃ. ka.)] odāto ca balībaddo ekena dāmena vā yottena vā saṃyuttā assu.

贤友！譬如：有一头黑牛和一头白牛，用一条绳索或轭木将它们系在一起。

Yo nu kho evaṃ vadeyya – ‘kāḷo balībaddo odātassa balībaddassa saṃyojanaṃ, odāto balībaddo kāḷassa balībaddassa saṃyojanan’ti, sammā nu kho so vadamāno vadeyyā”ti?

如果有人这样说：‘是黑牛束缚了白牛，或者，是白牛束缚了黑牛’，那么他这样说，说得对吗？”

“No hetaṃ, āvuso”.

“贤友！并非如此。”

“Na kho, āvuso, kāḷo balībaddo odātassa balībaddassa saṃyojanaṃ, na odāto balībaddo kāḷassa balībaddassa saṃyojanaṃ. Yena ca kho te ekena dāmena vā yottena vā saṃyuttā taṃ tattha saṃyojanaṃ.

“贤友！黑牛没有束缚白牛，白牛也没有束缚黑牛。而是那将它们系在一起的绳索或轭木，那才是束缚。

Evameva kho, āvuso, na cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ. Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ…pe… na jivhā rasānaṃ saṃyojanaṃ…pe… na mano dhammānaṃ saṃyojanaṃ, na dhammā manassa saṃyojanaṃ. Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ.

同样地，贤友！➊ 眼不是诸色的束缚，诸色也不是眼的束缚。然而，那缘于此二者而生起的欲染，那才是束缚。

➋ 耳不是诸声的束缚，诸声也不是耳的束缚。然而，那缘于此二者而生起的欲染，那才是束缚。

➌ 鼻不是诸香的束缚，诸香也不是鼻的束缚。然而，那缘于此二者而生起的欲染，那才是束缚。

➍ 舌不是诸味的束缚，诸味也不是舌的束缚。然而，那缘于此二者而生起的欲染，那才是束缚。

➎ 身不是诸触的束缚，诸触也不是身的束缚。然而，那缘于此二者而生起的欲染，那才是束缚。

➏ 意不是诸法的束缚，诸法也不是意的束缚。然而，那缘于此二者而生起的欲染，那才是束缚。

Cakkhu vā, āvuso, rūpānaṃ saṃyojanaṃ abhavissa, rūpā vā cakkhussa saṃyojanaṃ, nayidaṃ brahmacariyavāso paññāyetha [paññāyati (ka.)] sammā dukkhakkhayāya.

➊ 贤友！如果眼是诸色的束缚，或者诸色是眼的束缚，那么这种梵行（清净修行）就不能导向苦的完全灭尽。

Yasmā ca kho, āvuso, na cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ; yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya…pe…

贤友！因为眼不是诸色的束缚，诸色也不是眼的束缚，而是那缘于此二者而生起的欲染才是束缚，所以（通过去除欲染的）梵行才能导向苦的完全灭尽。

➋ 贤友！如果耳是诸声的束缚，或者诸声是耳的束缚，那么这种梵行就不能导向苦的完全灭尽。贤友！因为耳不是诸声的束缚，诸声也不是耳的束缚，而是那缘于此二者而生起的欲染才是束缚，所以梵行才能导向苦的完全灭尽。

➌ 贤友！如果鼻是诸香的束缚，或者诸香是鼻的束缚，那么这种梵行就不能导向苦的完全灭尽。贤友！因为鼻不是诸香的束缚，诸香也不是鼻的束缚，而是那缘于此二者而生起的欲染才是束缚，所以梵行才能导向苦的完全灭尽。

Jivhā, āvuso, rasānaṃ saṃyojanaṃ abhavissa, rasā vā jivhāya saṃyojanaṃ, nayidaṃ brahmacariyavāso paññāyetha sammā dukkhakkhayāya.

➍ 贤友！如果舌是诸味的束缚，或者诸味是舌的束缚，那么这种梵行就不能导向苦的完全灭尽。

Yasmā ca kho, āvuso, na jivhā rasānaṃ saṃyojanaṃ, na rasā jivhāya saṃyojanaṃ; yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya…pe…

贤友！因为舌不是诸味的束缚，诸味也不是舌的束缚，而是那缘于此二者而生起的欲染才是束缚，所以梵行才能导向苦的完全灭尽。

➎ 贤友！如果身是诸触的束缚，或者诸触是身的束缚，那么这种梵行就不能导向苦的完全灭尽。贤友！因为身不是诸触的束缚，诸触也不是身的束缚，而是那缘于此二者而生起的欲染才是束缚，所以梵行才能导向苦的完全灭尽。

Mano vā, āvuso, dhammānaṃ saṃyojanaṃ abhavissa, dhammā vā manassa saṃyojanaṃ, nayidaṃ brahmacariyavāso paññāyetha sammā dukkhakkhayāya.

➏ 贤友！如果意是诸法的束缚，或者诸法是意的束缚，那么这种梵行就不能导向苦的完全灭尽。

Yasmā ca kho, āvuso, na mano dhammānaṃ saṃyojanaṃ, na dhammā manassa saṃyojanaṃ; yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya.

贤友！因为意不是诸法的束缚，诸法也不是意的束缚，而是那缘于此二者而生起的欲染才是束缚，所以梵行才能导向苦的完全灭尽。

Imināpetaṃ, āvuso, pariyāyena veditabbaṃ yathā na cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ. Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ…pe… na jivhā rasānaṃ saṃyojanaṃ…pe… na mano dhammānaṃ saṃyojanaṃ, na dhammā manassa saṃyojanaṃ. Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ.

贤友！通过这个道理，也应当这样来了知：

➊ 眼不是诸色的束缚，诸色也不是眼的束缚。然而，那缘于此二者而生起的欲染，那才是束缚。

➋ 耳不是诸声的束缚，诸声也不是耳的束缚。然而，那缘于此二者而生起的欲染，那才是束缚。

➌ 鼻不是诸香的束缚，诸香也不是鼻的束缚。然而，那缘于此二者而生起的欲染，那才是束缚。

➍ 舌不是诸味的束缚，诸味也不是舌的束缚。然而，那缘于此二者而生起的欲染，那才是束缚。

➎ 身不是诸触的束缚，诸触也不是身的束缚。然而，那缘于此二者而生起的欲染，那才是束缚。

➏ 意不是诸法的束缚，诸法也不是意的束缚。然而，那缘于此二者而生起的欲染，那才是束缚。

Saṃvijjati kho, āvuso, bhagavato cakkhu. Passati bhagavā cakkhunā rūpaṃ. Chandarāgo bhagavato natthi. Suvimuttacitto bhagavā.

贤友！➊ 世尊拥有眼根，世尊用眼看见色相，但世尊没有欲染，世尊的心已善解脱。

Saṃvijjati kho, āvuso, bhagavato sotaṃ. Suṇāti bhagavā sotena saddaṃ. Chandarāgo bhagavato natthi. Suvimuttacitto bhagavā.

➋ 世尊拥有耳根，世尊用耳听闻声音，但世尊没有欲染，世尊的心已善解脱。

Saṃvijjati kho, āvuso, bhagavato ghānaṃ. Ghāyati bhagavā ghānena gandhaṃ. Chandarāgo bhagavato natthi. Suvimuttacitto bhagavā.

➌ 世尊拥有鼻根，世尊用鼻嗅闻香气，但世尊没有欲染，世尊的心已善解脱。

Saṃvijjati kho, āvuso, bhagavato jivhā. Sāyati bhagavā jivhāya rasaṃ. Chandarāgo bhagavato natthi. Suvimuttacitto bhagavā.

➍ 世尊拥有舌根，世尊用舌品尝味道，但世尊没有欲染，世尊的心已善解脱。

Saṃvijjati kho, āvuso, bhagavato kāyo. Phusati bhagavā kāyena phoṭṭhabbaṃ. Chandarāgo bhagavato natthi. Suvimuttacitto bhagavā.

➎ 世尊拥有身根，世尊用身接触所触，但世尊没有欲染，世尊的心已善解脱。

Saṃvijjati kho, āvuso, bhagavato mano. Vijānāti bhagavā manasā dhammaṃ. Chandarāgo bhagavato natthi. Suvimuttacitto bhagavā.”

➏ 世尊拥有意根，世尊用意了知诸法，但世尊没有欲染，世尊的心已善解脱。”

“Iminā kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā na cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ; yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ. Na sotaṃ… na ghānaṃ… na jivhā rasānaṃ saṃyojanaṃ, na rasā jivhāya saṃyojanaṃ; yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ. Na kāyo… na mano dhammānaṃ saṃyojanaṃ, na dhammā manassa saṃyojanaṃ; yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanan”ti. Pañcamaṃ.

“贤友！通过这个道理，也应当这样来了知：

➊ 眼不是诸色的束缚，诸色也不是眼的束缚。然而，那缘于此二者而生起的欲染，那才是束缚。

➋ 耳不是诸声的束缚，诸声也不是耳的束缚。然而，那缘于此二者而生起的欲染，那才是束缚。

➌ 鼻不是诸香的束缚，诸香也不是鼻的束缚。然而，那缘于此二者而生起的欲染，那才是束缚。

➍ 舌不是诸味的束缚，诸味也不是舌的束缚。然而，那缘于此二者而生起的欲染，那才是束缚。

➎ 身不是诸触的束缚，诸触也不是身的束缚。然而，那缘于此二者而生起的欲染，那才是束缚。

➏ 意不是诸法的束缚，诸法也不是意的束缚。然而，那缘于此二者而生起的欲染，那才是束缚。”

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.18 Samuddavagga 海品 (SN 35.228-237)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.18.6 Kāmabhūsutta 迦摩浮 (SN 35.233)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Kāmabhūsuttaṃ

233. Ekaṃ samayaṃ āyasmā ca ānando āyasmā ca kāmabhū kosambiyaṃ viharanti ghositārāme. Atha kho āyasmā kāmabhū sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā kāmabhū āyasmantaṃ ānandaṃ etadavoca –

“Kiṃ nu kho, āvuso ānanda, cakkhu rūpānaṃ saṃyojanaṃ, rūpā cakkhussa saṃyojanaṃ…pe… jivhā rasānaṃ saṃyojanaṃ, rasā jivhāya saṃyojanaṃ…pe… mano dhammānaṃ saṃyojanaṃ, dhammā manassa saṃyojanan”ti?

“Na kho, āvuso kāmabhū [kāmabhu (sī.) moggallāne 65-ge vāti suttaṃ passitabbaṃ], cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ. Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanaṃ…pe… na jivhā rasānaṃ saṃyojanaṃ, na rasā jivhāya saṃyojanaṃ…pe… na mano dhammānaṃ saṃyojanaṃ, na dhammā manassa saṃyojanaṃ. Yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ.

“Seyyathāpi, āvuso, kāḷo ca balībaddo odāto ca balībaddo ekena dāmena vā yottena vā saṃyuttā assu. Yo nu kho evaṃ vadeyya – ‘kāḷo balībaddo odātassa balībaddassa saṃyojanaṃ, odāto balībaddo kāḷassa balībaddassa saṃyojanan’ti, sammā nu kho so vadamāno vadeyyā”ti? “No hetaṃ, āvuso”. “Na kho, āvuso, kāḷo balībaddo odātassa balībaddassa saṃyojanaṃ, napi odāto balībaddo kāḷassa balībaddassa saṃyojanaṃ. Yena ca kho te ekena dāmena vā yottena vā saṃyuttā, taṃ tattha saṃyojanaṃ. Evameva kho, āvuso, na cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ…pe… na jivhā…pe… na mano…pe… yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo, taṃ tattha saṃyojanan”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

第六 迦摩浮

一 那时，尊者阿难与尊者迦摩浮住在憍赏弥国的瞿师罗园。

二 那时，尊者迦摩浮在傍晚时分，从独坐禅思中起来，来到尊者阿难的住处，与尊者阿难互相问候，交谈了友好、恳切的话语之后，坐在一旁。

三 坐在一旁的尊者迦摩浮，对尊者阿难说：“阿难贤友！眼是诸色的束缚吗？还是诸色是眼的束缚呢？……耳是诸声的……鼻是诸香的……舌是诸味的……身是诸触的……意是诸法的束缚吗？还是诸法是意的束缚呢？”

四 “迦摩浮贤友！眼不是诸色的束缚，诸色也不是眼的束缚。然而，那缘于此二者而生起的欲染，那才是束缚。耳……鼻……舌……身……意不是诸法的束缚，诸法也不是意的束缚。然而，凡是那缘于此二者而生起的欲染，那才是束缚。

五 贤友！譬如有一头黑牛和一头白牛，用一条绳索或轭木将它们系在一起。如果有人这样说：‘是黑牛束缚了白牛，或者，是白牛束缚了黑牛’，那么他这样说，说得对吗？”

“贤友！并非如此。”

“贤友！黑牛没有束缚白牛，白牛也没有束缚黑牛。而是那将它们系在一起的绳索或轭木，那才是束缚。同样地，贤友！眼不是诸色的束缚，诸色也不是眼的束缚。然而，凡是因此二者为缘而生起的欲染，那才是束缚。耳……鼻……舌……身……意不是诸法的束缚，诸法也不是意的束缚。然而，凡是因此二者为缘而生起的欲染，那才是束缚。

六 贤友！如果眼是诸色的束缚，或者诸色是眼的束缚，那么这种梵行就不能导向苦的完全灭尽。贤友！因为眼不是诸色的束缚，诸色也不是眼的束缚，而是那缘于此二者而生起的欲染才是束缚，所以梵行才能导向苦的完全灭尽。耳……鼻……舌……身……意不是诸法的束缚，诸法也不是意的束缚，而是那缘于此二者而生起的欲染才是束缚，所以梵行才能导向苦的完全灭尽。

七 贤友！通过这个道理，也应当这样来了知。眼不是诸色的束缚，诸色也不是眼的束缚。然而，凡是因此二者为缘而生起的欲染，那才是束缚。耳……鼻……舌……身……意不是诸法的束缚，诸法也不是意的束缚。然而，凡是因此二者为缘而生起的欲染，那才是束缚。

八 贤友！世尊拥有此眼，世尊用眼看见色相，但世尊没有欲染，世尊的心已善解脱。耳……鼻……舌……身……世尊拥有此意，世尊用意了知诸法，但世尊没有欲染，世尊的心已善解脱。

九 贤友！通过这个道理，也应当这样来了知。眼不是诸色的束缚，诸色也不是眼的束缚。然而，凡是因此二者为缘而生起的欲染，那才是束缚。耳……鼻……舌……身……意不是诸法的束缚，诸法也不是意的束缚。然而，凡是因此二者为缘而生起的欲染，那才是束缚。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.18 Samuddavagga 海品 (SN 35.228-237)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.18.7 Udāyīsutta 优陀夷 (SN 35.234)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Udāyīsuttaṃ

234. Ekaṃ samayaṃ āyasmā ca ānando āyasmā ca udāyī kosambiyaṃ viharanti ghositārāme. Atha kho āyasmā udāyī sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā udāyī āyasmantaṃ ānandaṃ etadavoca –

“Yatheva nu kho, āvuso ānanda, ayaṃ kāyo bhagavatā anekapariyāyena akkhāto vivaṭo pakāsito – ‘itipāyaṃ kāyo anattā’ti, sakkā evameva viññāṇaṃ pidaṃ ācikkhituṃ desetuṃ paññapetuṃ paṭṭhapetuṃ vivarituṃ vibhajituṃ uttānīkātuṃ – ‘itipidaṃ viññāṇaṃ anattā’”ti?

“Yatheva kho, āvuso udāyī, ayaṃ kāyo bhagavatā anekapariyāyena akkhāto vivaṭo pakāsito – ‘itipāyaṃ kāyo anattā’ti, sakkā evameva viññāṇaṃ pidaṃ ācikkhituṃ desetuṃ paññapetuṃ paṭṭhapetuṃ vivarituṃ vibhajituṃ uttānīkātuṃ – ‘itipidaṃ viññāṇaṃ anattā’”ti.

“Cakkhuñca, āvuso, paṭicca rūpe ca uppajjati cakkhuviññāṇan”ti? “Evamāvuso”ti. “Yo cāvuso, hetu, yo ca paccayo cakkhuviññāṇassa uppādāya, so ca hetu, so ca paccayo sabbena sabbaṃ sabbathā sabbaṃ aparisesaṃ nirujjheyya. Api nu kho cakkhuviññāṇaṃ paññāyethā”ti? “No hetaṃ, āvuso”. “Imināpi kho etaṃ, āvuso, pariyāyena bhagavatā akkhātaṃ vivaṭaṃ pakāsitaṃ – ‘itipidaṃ viññāṇaṃ anattā’”ti…pe….

“Jivhañcāvuso, paṭicca rase ca uppajjati jivhāviññāṇan”ti? “Evamāvuso”ti. “Yo cāvuso, hetu yo ca paccayo jivhāviññāṇassa uppādāya, so ca hetu, so ca paccayo sabbena sabbaṃ sabbathā sabbaṃ aparisesaṃ nirujjheyya, api nu kho jivhāviññāṇaṃ paññāyethā”ti? “No hetaṃ, āvuso”. “Imināpi kho etaṃ, āvuso, pariyāyena bhagavatā akkhātaṃ vivaṭaṃ pakāsitaṃ – ‘itipidaṃ viññāṇaṃ anattā’”ti…pe….

“Manañcāvuso, paṭicca dhamme ca uppajjati manoviññāṇan”ti? “Evamāvuso”ti. “Yo cāvuso, hetu, yo ca paccayo manoviññāṇassa uppādāya, so ca hetu, so ca paccayo sabbena sabbaṃ sabbathā sabbaṃ aparisesaṃ nirujjheyya, api nu kho manoviññāṇaṃ paññāyethā”ti? “No hetaṃ, āvuso”. “Imināpi kho etaṃ, āvuso, pariyāyena bhagavatā akkhātaṃ vivaṭaṃ pakāsitaṃ – ‘itipidaṃ viññāṇaṃ anattā’”ti.

“Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno tiṇhaṃ kuṭhāriṃ ādāya vanaṃ paviseyya. So tattha passeyya mahantaṃ kadalikkhandhaṃ ujuṃ navaṃ akukkukajātaṃ [akukkuṭakajātaṃ (syā. kaṃ.), akukkajaṭajātaṃ (ka.)]. Tamenaṃ mūle chindeyya; mūle chetvā agge chindeyya; agge chetvā pattavaṭṭiṃ vinibbhujeyya [vinibbhujjeyya (pī.), vinibbhajjeyya (syā. kaṃ.)]. So tattha pheggumpi nādhigaccheyya, kuto sāraṃ! Evameva kho, āvuso, bhikkhu chasu phassāyatanesu nevattānaṃ na attaniyaṃ samanupassati. So evaṃ asamanupassanto [evaṃ samanupassanto (syā. kaṃ. ka.)] na kiñci loke upādiyati. Anupādiyaṃ na paritassati. Aparitassaṃ paccattaññeva parinibbāyati. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti. Sattamaṃ.

☸---------------------------------------------------------------------

第七 优陀夷

一 那时，尊者阿难与尊者优陀夷，住在憍赏弥国的瞿师罗园。

二 那时，尊者优陀夷在傍晚时分，从独坐禅思中起来，前往尊者阿难之处。……坐在一旁。

三 坐在一旁的尊者优陀夷，对尊者阿难说：“阿难贤友！正如世尊以各种方式宣说、开示、阐明：‘这个身体是无我的’。是否也能以同样的方式，对‘识’进行宣说、教导、设定、建立、开显、分别、阐明：‘这个识也是无我的’呢？”

四～九 “优陀夷贤友！正如世尊以各种方式宣说、开示、阐明：‘这个身体是无我的’。同样地，也能对‘识’进行宣说、教导、设定、建立、开显、分别、阐明：‘这个识也是无我的’。

贤友！是否缘于眼和色而生起眼识呢？”

“贤友！是的。”

“贤友！如果那作为眼识生起的因、作为眼识生起的缘，如果那个因、那个缘完全、彻底、无剩余地息灭了，眼识还会出现吗？”

“贤友！不会的。”

“贤友！正是通过这种方式，世尊宣说、开示、阐明了：‘这个识是无我的’。……（以此类推）……贤友！是否缘于意和法而生起意识呢？”

“贤友！是的。”

“贤友！如果那作为意识生起的因、作为意识生起的缘，如果那个因、那个缘完全、彻底、无剩余地息灭了，那么意识还会出现吗？”

“贤友！不会的。”

“贤友！正是通过这种方式，世尊宣说、开示、阐明了：‘这个识是无我的’。”

一〇 “贤友！譬如有一个人需要木心，寻找木心，四处求取木心，他带着锋利的斧头进入森林。在那里他看见一棵巨大、挺直、新生、茂盛的芭蕉树。他便从根部砍断它；砍断根部后，又砍断顶部；砍断顶部后，剥开层层的茎叶。他这样做，连（无用的）髓质都找不到，更何况是（坚实的）木心呢！

一一 同样道理，贤友！比丘在六触处（眼、耳、鼻、舌、身、意接触外境之处）中，观察不到‘我’或‘我所有’。他这样不观察（到我、我所），就不会执取世间的任何事物。不执取就不会（因渴爱而）烦忧。不烦忧，就亲自证入涅槃。他清楚了知：‘生死已尽，梵行已立，所作已办，不再有后世轮回了！’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.1.17 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.18 Samuddavagga 海品 (SN 35.228-237)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.18.8 Ādittapariyāyasutta 燃烧 (SN 35.235)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Ādittapariyāyasuttaṃ

燃烧经

235. “Ādittapariyāyaṃ vo, bhikkhave, dhammapariyāyaṃ desessāmi. Taṃ suṇātha.

［一、燃烧教法 ➥］

“诸比丘！我将为你们宣说‘燃烧喻’的法门，请仔细听！

Katamo ca, bhikkhave, ādittapariyāyo, dhammapariyāyo?

诸比丘！什么是‘燃烧喻’的法门呢？

Varaṃ, bhikkhave, tattāya ayosalākāya ādittāya sampajjalitāya sajotibhūtāya [sañjotibhūtāya (syā. kaṃ.)] cakkhundriyaṃ sampalimaṭṭhaṃ,

［二、六识过患 ➥］

﹙⓵ 眼识过患 ☙﹚

‘诸比丘！宁可用烧热、燃烧、炽燃、冒火的铁签毁坏眼根，

na tveva cakkhuviññeyyesu rūpesu anubyañjanaso nimittaggāho.

也不要执取眼所认识的色境的总体相和细节相。

Nimittassādagathitaṃ [nimittassādagadhitaṃ (syā. kaṃ. ka.) ma. ni. 3.316-317] vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, anubyañjanassādagathitaṃ vā

诸比丘！如果识因执着于形相之味或细节之味而持续存在，

tasmiñce samaye kālaṃ kareyya,

若在那种状态下死去，

ṭhānametaṃ vijjati, yaṃ dvinnaṃ gatīnaṃ aññataraṃ gatiṃ gaccheyya – nirayaṃ vā, tiracchānayoniṃ vā.

那么可以预期他将趣向两种归宿的其中之一：地狱或畜生道。’

Imaṃ khvāhaṃ, bhikkhave, ādīnavaṃ disvā evaṃ vadāmi.

诸比丘！我正是看到这种危险，才这样说！

“Varaṃ, bhikkhave, tiṇhena ayosaṅkunā ādittena sampajjalitena sajotibhūtena sotindriyaṃ sampalimaṭṭhaṃ,

﹙⓶ 耳识过患 ☙﹚

‘诸比丘！宁可用燃烧、炽燃、冒火的锐利铁钉毁坏耳根，

na tveva sotaviññeyyesu saddesu anubyañjanaso nimittaggāho.

也不要执取耳所认识的声境的总体相和细节相。

Nimittassādagathitaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, anubyañjanassādagathitaṃ vā

诸比丘！如果识因执着于形相之味或细节之味而持续存在，

tasmiñce samaye kālaṅkareyya,

若在那种状态下死去，

ṭhānametaṃ vijjati, yaṃ dvinnaṃ gatīnaṃ aññataraṃ gatiṃ gaccheyya – nirayaṃ vā tiracchānayoniṃ vā.

那么可以预期他将趣向两种归宿的其中之一：地狱或畜生道。’

Imaṃ khvāhaṃ, bhikkhave, ādīnavaṃ disvā evaṃ vadāmi.

诸比丘！我正是看到这种危险，才这样说！

“Varaṃ, bhikkhave, tiṇhena nakhacchedanena ādittena sampajjalitena sajotibhūtena ghānindriyaṃ sampalimaṭṭhaṃ,

﹙⓷ 鼻识过患 ☙﹚

‘诸比丘！宁可用燃烧、炽燃、冒火的锐利指甲刀毁坏鼻根，

na tveva ghānaviññeyyesu gandhesu anubyañjanaso nimittaggāho.

也不要执取鼻所认识的香境的总体相和细节相。

Nimittassādagathitaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, anubyañjanassādagathitaṃ vā

诸比丘！如果识因执着于形相之味或细节之味而持续存在，

tasmiñce samaye kālaṃ kareyya.

若在那种状态下死去，

Ṭhānametaṃ vijjati, yaṃ dvinnaṃ gatīnaṃ aññataraṃ gatiṃ gaccheyya – nirayaṃ vā tiracchānayoniṃ vā.

那么可以预期他将趣向两种归宿的其中之一：地狱或畜生道。’

Imaṃ khvāhaṃ, bhikkhave, ādīnavaṃ disvā evaṃ vadāmi.

诸比丘！我正是看到这种危险，才这样说！

“Varaṃ, bhikkhave, tiṇhena khurena ādittena sampajjalitena sajotibhūtena jivhindriyaṃ sampalimaṭṭhaṃ,

﹙⓸ 舌识过患 ☙﹚

‘诸比丘！宁可用燃烧、炽燃、冒火的锐利剃刀毁坏舌根，

na tveva jivhāviññeyyesu rasesu anubyañjanaso nimittaggāho.

也不要执取舌所认识的味境的总体相和细节相。

Nimittassādagathitaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, anubyañjanassādagathitaṃ vā

诸比丘！如果识因执着于形相之味或细节之味而持续存在，

tasmiñce samaye kālaṃ kareyya.

若在那种状态下死去，

Ṭhānametaṃ vijjati, yaṃ dvinnaṃ gatīnaṃ aññataraṃ gatiṃ gaccheyya – nirayaṃ vā tiracchānayoniṃ vā.

那么可以预期他将趣向两种归宿的其中之一：地狱或畜生道。’

Imaṃ khvāhaṃ, bhikkhave, ādīnavaṃ disvā evaṃ vadāmi.

诸比丘！我正是看到这种危险，才这样说！

“Varaṃ, bhikkhave, tiṇhāya sattiyā ādittāya sampajjalitāya sajotibhūtāya kāyindriyaṃ sampalimaṭṭhaṃ,

﹙⓹ 身识过患 ☙﹚

‘诸比丘！宁可用燃烧、炽燃、冒火的锋利刀矛毁坏身根，

na tveva kāyaviññeyyesu phoṭṭhabbesu anubyañjanaso nimittaggāho.

也不要执取身所认识的触境的总体相和细节相。

Nimittassādagathitaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭheyya, anubyañjanassādagathitaṃ vā

诸比丘！如果识因执着于形相之味或细节之味而持续存在，

tasmiñce samaye kālaṃ kareyya.

若在那种状态下死去，

Ṭhānametaṃ vijjati, yaṃ dvinnaṃ gatīnaṃ aññataraṃ gatiṃ gaccheyya – nirayaṃ vā tiracchānayoniṃ vā.

那么可以预期他将趣向两种归宿的其中之一：地狱或畜生道。’

Imaṃ khvāhaṃ, bhikkhave, ādīnavaṃ disvā evaṃ vadāmi.

诸比丘！我正是看到这种危险，才这样说！

“Varaṃ, bhikkhave, sottaṃ.

﹙⓺ 意识过患 ☙﹚

‘诸比丘！宁可睡觉！

Sottaṃ kho panāhaṃ, bhikkhave, vañjhaṃ jīvitānaṃ vadāmi, aphalaṃ jīvitānaṃ vadāmi, momūhaṃ jīvitānaṃ vadāmi,

诸比丘！我虽说睡眠对于生命是无益的（荒废的），我说是无结果的，我说是迷糊的；

na tveva tathārūpe vitakke vitakkeyya yathārūpānaṃ vitakkānaṃ vasaṃ gato saṅghaṃ bhindeyya.

但（相比之下，）切莫生起那样的恶念，受那样的恶念驱使而去分裂僧团。’

Imaṃ khvāhaṃ, bhikkhave, vañjhaṃ jīvitānaṃ ādīnavaṃ disvā evaṃ vadāmi.

诸比丘！我正是看到这种（破僧的）过患（或危险），才这样说！

“Tattha, bhikkhave, sutavā ariyasāvako iti paṭisañcikkhati –

［三、观察六根 ➥］

‘诸比丘！于此，多闻的圣弟子如此省思：

‘tiṭṭhatu tāva tattāya ayosalākāya ādittāya sampajjalitāya sajotibhūtāya cakkhundriyaṃ sampalimaṭṭhaṃ.

﹙➊ 观察眼根 ☙﹚

‘与其让烧热、燃烧、炽燃、冒火的铁签来毁坏眼根，’

Handāhaṃ idameva manasi karomi –

‘唉！我不如现在就这样思维：’

iti cakkhu aniccaṃ, rūpā aniccā, cakkhuviññāṇaṃ aniccaṃ, cakkhusamphasso anicco,

‘眼是无常的，色是无常的，眼识是无常的，眼触是无常的；

yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ’” [aniccan”ti (?)].

凡是缘于眼触而生起的感受——无论是乐受、苦受、还是不苦不乐受——那也是无常的！’

“Tiṭṭhatu tāva tiṇhena ayosaṅkunā ādittena sampajjalitena sajotibhūtena sotindriyaṃ sampalimaṭṭhaṃ.

﹙➋ 观察耳根 ☙﹚

‘与其让燃烧、炽燃、冒火的锐利铁钉来毁坏耳根，’

Handāhaṃ idameva manasi karomi –

‘唉！我不如现在就这样思维：’

iti sotaṃ aniccaṃ, saddā aniccā, sotaviññāṇaṃ aniccaṃ, sotasamphasso anicco,

‘耳是无常的，声是无常的，耳识是无常的，耳触是无常的；

yampidaṃ sotasamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ.

凡是缘于耳触而生起的感受——无论是乐受、苦受、还是不苦不乐受——那也是无常的！’

“Tiṭṭhatu tāva tiṇhena nakhacchedanena ādittena sampajjalitena sajotibhūtena ghānindriyaṃ sampalimaṭṭhaṃ.

﹙➌ 观察鼻根 ☙﹚

‘与其让燃烧、炽燃、冒火的锐利指甲刀来毁坏鼻根，’

Handāhaṃ idameva manasi karomi –

‘唉！我不如现在就这样思维：’

iti ghānaṃ aniccaṃ, gandhā aniccā, ghānaviññāṇaṃ aniccaṃ, ghānasamphasso anicco,

‘鼻是无常的，香是无常的，鼻识是无常的，鼻触是无常的；

yampidaṃ ghānasamphassapaccayā uppajjati vedayitaṃ…pe… tampi aniccaṃ.

凡是缘于鼻触而生起的感受……那也是无常的！’

“Tiṭṭhatu tāva tiṇhena khurena ādittena sampajjalitena sajotibhūtena jivhindriyaṃ sampalimaṭṭhaṃ.

﹙➍ 观察舌根 ☙﹚

‘与其让燃烧、炽燃、冒火的锐利剃刀来毁坏舌根，’

Handāhaṃ idameva manasi karomi –

‘唉！我不如现在就这样思维：’

iti jivhā aniccā, rasā aniccā, jivhāviññāṇaṃ aniccaṃ, jivhāsamphasso anicco,

‘舌是无常的，味是无常的，舌识是无常的，舌触是无常的；

yampidaṃ jivhāsamphassapaccayā uppajjati…pe… tampi aniccaṃ.

凡是缘于舌触而生起的感受……那也是无常的！’

“Tiṭṭhatu tāva tiṇhāya sattiyā ādittāya sampajjalitāya sajotibhūtāya kāyindriyaṃ sampalimaṭṭhaṃ.

﹙➎ 观察身根 ☙﹚

‘与其让燃烧、炽燃、冒火的锋利刀矛来毁坏身根，’

Handāhaṃ idameva manasi karomi –

‘唉！我不如现在就这样思维：’

iti kāyo anicco, phoṭṭhabbā aniccā, kāyaviññāṇaṃ aniccaṃ, kāyasamphasso anicco,

‘身是无常的，触是无常的，身识是无常的，身触是无常的；

yampidaṃ kāyasamphassapaccayā uppajjati vedayitaṃ…pe… tampi aniccaṃ.

凡是缘于身触而生起的感受……那也是无常的！’

“Tiṭṭhatu tāva sottaṃ.

﹙➏ 观察意根 ☙﹚

‘与其（沉溺于）睡觉！’

Handāhaṃ idameva manasi karomi –

‘唉！我不如现在就这样思维：’

iti mano anicco, dhammā aniccā, manoviññāṇaṃ aniccaṃ, manosamphasso anicco,

‘意是无常的，法是无常的，意识是无常的，意触是无常的；

yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi aniccaṃ”.

凡是缘于意触而生起的感受——无论是乐受、苦受、还是不苦不乐受——那也是无常的！’’

“Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati…pe…

［四、修行利益 ➥］

诸比丘！如此观察的多闻圣弟子，对眼感到厌离，对色感到厌离，对眼识感到厌离，对眼触感到厌离；……

yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati.

对那缘于意触而生起的乐受、苦受或不苦不乐受，也感到厌离！

Nibbindaṃ virajjati;

因厌离而离欲；

virāgā vimuccati;

因离欲而解脱；

vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.

于解脱中，生起‘已解脱’之智。

‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.

他了知：‘我生已尽，梵行已立，所作已办，不再有后世轮回了！’

Ayaṃ kho, bhikkhave, ādittapariyāyo, dhammapariyāyo”ti.

诸比丘！这就是那‘燃烧喻’的法门。”

Aṭṭhamaṃ.

燃烧经 ～海品‧第八经终

～《六处相应‧海品‧Ādittapariyāyasutta 燃烧经》(SN 35.235)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.18 Samuddavagga 海品 (SN 35.228-237)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.18.9 Paṭhamahatthapādopamasutta 手足喻之一 (SN 35.236)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Paṭhamahatthapādopamasuttaṃ

236. “Hatthesu, bhikkhave, sati ādānanikkhepanaṃ paññāyati; pādesu sati abhikkamapaṭikkamo paññāyati; pabbesu sati samiñjanapasāraṇaṃ paññāyati; kucchismiṃ sati jighacchā pipāsā paññāyati. Evameva kho, bhikkhave, cakkhusmiṃ sati cakkhusamphassapaccayā uppajjati ajjhattaṃ sukhaṃ dukkhaṃ…pe… jivhāya sati jivhāsamphassapaccayā uppajjati ajjhattaṃ sukhaṃ dukkhaṃ…pe… manasmiṃ sati manosamphassapaccayā uppajjati ajjhattaṃ sukhaṃ dukkhaṃ…pe….

“Hatthesu, bhikkhave, asati ādānanikkhepanaṃ na paññāyati; pādesu asati abhikkamapaṭikkamo na paññāyati; pabbesu asati samiñjanapasāraṇaṃ na paññāyati; kucchismiṃ asati jighacchā pipāsā na paññāyati. Evameva kho, bhikkhave, cakkhusmiṃ asati cakkhusamphassapaccayā nuppajjati ajjhattaṃ sukhaṃ dukkhaṃ…pe… jivhāya asati jivhāsamphassapaccayā nuppajjati…pe… manasmiṃ asati manosamphassapaccayā nuppajjati ajjhattaṃ sukhaṃ dukkhan”ti. Navamaṃ.

☸---------------------------------------------------------------------

［一九五］ 第九 手足喻（一）

一 “诸比丘！有手，才能知晓拿起放下；有脚，才能知晓前进后退；有关节，才能知晓弯曲伸展；有腹，才知饥饿口渴。

二 同样地，诸比丘！有眼，缘眼触而在内生起乐受或苦受。有耳……有鼻……有舌……有身……有意，缘意触而在内生起乐受或苦受。

三 诸比丘！没有手，就不能知晓拿起放下；没有脚，就不能知晓前进后退；没有关节，就不能知晓弯曲伸展；没有腹，就不知饥饿口渴。

四 同样地，诸比丘！没有眼，缘眼触就不会在内生起乐受或苦受；没有耳则……没有鼻则……没有舌则……没有身则……没有意，缘意触就不会在内生起乐受或苦受。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.18 Samuddavagga 海品 (SN 35.228-237)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.18.10 Dutiyahatthapādopamasutta 手足喻之二 (SN 35.237)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Dutiyahatthapādopamasuttaṃ

237. “Hatthesu, bhikkhave, sati ādānanikkhepanaṃ hoti; pādesu sati abhikkamapaṭikkamo hoti; pabbesu sati samiñjanapasāraṇaṃ hoti; kucchismiṃ sati jighacchā pipāsā hoti. Evameva kho, bhikkhave, cakkhusmiṃ sati cakkhusamphassapaccayā uppajjati ajjhattaṃ sukhaṃ dukkhaṃ…pe… jivhāya sati…pe… manasmiṃ sati manosamphassapaccayā uppajjati ajjhattaṃ sukhaṃ dukkhaṃ…pe….

“Hatthesu, bhikkhave, asati ādānanikkhepanaṃ na hoti; pādesu asati abhikkamapaṭikkamo na hoti; pabbesu asati samiñjanapasāraṇaṃ na hoti; kucchismiṃ asati jighacchā pipāsā na hoti. Evameva kho, bhikkhave, cakkhusmiṃ asati cakkhusamphassapaccayā nuppajjati ajjhattaṃ sukhaṃ dukkhaṃ…pe… jivhāya asati jivhāsamphassapaccayā nuppajjati…pe… manasmiṃ asati manosamphassapaccayā nuppajjati ajjhattaṃ sukhaṃ dukkhan”ti. Dasamaṃ.

Samuddavaggo aṭṭharasamo.

Tassuddānaṃ –

Dve samuddā bāḷisiko, khīrarukkhena koṭṭhiko;

Kāmabhū udāyī ceva, ādittena ca aṭṭhamaṃ;

Hatthapādūpamā dveti, vaggo tena pavuccatīti.

☸---------------------------------------------------------------------

［一九六］ 第一〇 手足喻（二）

一～四 “诸比丘！有手，才有拿起放下；有脚，才有前进后退；有关节，才有弯曲伸展；有腹，才有饥饿口渴……没有意，缘意触就不会在内生起乐受或苦受。”

海品第十八［终］

本品诵颂：

二《海》、捕鱼人、

乳树、拘絺罗、

迦摩浮、优陀夷、

《燃烧》于第八；

《手足喻》二经，

此品即如是说。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.19 Āsīvisavagga 毒蛇品 (SN 35.238-248)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.19.1 Āsīvisopamasutta 毒蛇 (SN 35.238)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

19. Āsīvisavaggo

1. Āsīvisopamasuttaṃ

238. “Seyyathāpi, bhikkhave, cattāro āsīvisā uggatejā ghoravisā. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo. Tamenaṃ evaṃ vadeyyuṃ – ‘ime te, ambho purisa, cattāro āsīvisā uggatejā ghoravisā kālena kālaṃ vuṭṭhāpetabbā, kālena kālaṃ nhāpetabbā, kālena kālaṃ bhojetabbā, kālena kālaṃ saṃvesetabbā [pavesetabbā (syā. kaṃ. pī. ka.)]. Yadā ca kho te, ambho purisa, imesaṃ catunnaṃ āsīvisānaṃ uggatejānaṃ ghoravisānaṃ aññataro vā aññataro vā kuppissati, tato tvaṃ, ambho purisa, maraṇaṃ vā nigacchasi, maraṇamattaṃ vā dukkhaṃ. Yaṃ te, ambho purisa, karaṇīyaṃ taṃ karohī’”ti.

“Atha kho so, bhikkhave, puriso bhīto catunnaṃ āsīvisānaṃ uggatejānaṃ ghoravisānaṃ yena vā tena vā palāyetha. Tamenaṃ evaṃ vadeyyuṃ – ‘ime kho, ambho purisa, pañca vadhakā paccatthikā piṭṭhito piṭṭhito anubandhā, yattheva naṃ passissāma tattheva jīvitā voropessāmāti. Yaṃ te, ambho purisa, karaṇīyaṃ taṃ karohī’”ti.

“Atha kho so, bhikkhave, puriso bhīto catunnaṃ āsīvisānaṃ uggatejānaṃ ghoravisānaṃ, bhīto pañcannaṃ vadhakānaṃ paccatthikānaṃ yena vā tena vā palāyetha. Tamenaṃ evaṃ vadeyyuṃ – ‘ayaṃ te, ambho purisa, chaṭṭho antaracaro vadhako ukkhittāsiko piṭṭhito piṭṭhito anubandho yattheva naṃ passissāmi tattheva siro pātessāmīti. Yaṃ te, ambho purisa, karaṇīyaṃ taṃ karohī’”ti.

“Atha kho so, bhikkhave, puriso bhīto catunnaṃ āsīvisānaṃ uggatejānaṃ ghoravisānaṃ, bhīto pañcannaṃ vadhakānaṃ paccatthikānaṃ, bhīto chaṭṭhassa antaracarassa vadhakassa ukkhittāsikassa yena vā tena vā palāyetha. So passeyya suññaṃ gāmaṃ. Yaññadeva gharaṃ paviseyya rittakaññeva paviseyya tucchakaññeva paviseyya suññakaññeva paviseyya. Yaññadeva bhājanaṃ parimaseyya rittakaññeva parimaseyya tucchakaññeva parimaseyya suññakaññeva parimaseyya. Tamenaṃ evaṃ vadeyyuṃ – ‘idāni, ambho purisa, imaṃ suññaṃ gāmaṃ corā gāmaghātakā pavisanti [vadhissanti (sī. pī.)]. Yaṃ te, ambho purisa, karaṇīyaṃ taṃ karohī’”ti.

“Atha kho so, bhikkhave, puriso bhīto catunnaṃ āsīvisānaṃ uggatejānaṃ ghoravisānaṃ, bhīto pañcannaṃ vadhakānaṃ paccatthikānaṃ, bhīto chaṭṭhassa antaracarassa vadhakassa ukkhittāsikassa, bhīto corānaṃ gāmaghātakānaṃ yena vā tena vā palāyetha. So passeyya mahantaṃ udakaṇṇavaṃ orimaṃ tīraṃ sāsaṅkaṃ sappaṭibhayaṃ, pārimaṃ tīraṃ khemaṃ appaṭibhayaṃ. Na cassa nāvā santāraṇī uttarasetu vā apārā pāraṃ gamanāya. Atha kho, bhikkhave, tassa purisassa evamassa – ‘ayaṃ kho mahāudakaṇṇavo orimaṃ tīraṃ sāsaṅkaṃ sappaṭibhayaṃ, pārimaṃ tīraṃ khemaṃ appaṭibhayaṃ, natthi ca [na cassa (sī. ka.), natthassa (syā. kaṃ.)] nāvā santāraṇī uttarasetu vā apārā pāraṃ gamanāya. Yaṃnūnāhaṃ tiṇakaṭṭhasākhāpalāsaṃ saṃkaḍḍhitvā kullaṃ bandhitvā taṃ kullaṃ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṃ gaccheyyan’”ti.

“Atha kho so, bhikkhave, puriso tiṇakaṭṭhasākhāpalāsaṃ saṃkaḍḍhitvā kullaṃ bandhitvā taṃ kullaṃ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṃ gaccheyya, tiṇṇo pāraṅgato [pāragato (sī. syā. kaṃ.)] thale tiṭṭhati brāhmaṇo.

“Upamā kho myāyaṃ, bhikkhave, katā atthassa viññāpanāya. Ayañcettha [ayaṃ cevettha (sī.)] attho – cattāro āsīvisā uggatejā ghoravisāti kho, bhikkhave, catunnetaṃ mahābhūtānaṃ adhivacanaṃ – pathavīdhātuyā, āpodhātuyā, tejodhātuyā, vāyodhātuyā.

“Pañca vadhakā paccatthikāti kho, bhikkhave, pañcannetaṃ upādānakkhandhānaṃ adhivacanaṃ, seyyathidaṃ – rūpupādānakkhandhassa, vedanupādānakkhandhassa, saññupādānakkhandhassa, saṅkhārupādānakkhandhassa, viññāṇupādānakkhandhassa.

“Chaṭṭho antaracaro vadhako ukkhittāsikoti kho, bhikkhave, nandīrāgassetaṃ adhivacanaṃ.

“Suñño gāmoti kho, bhikkhave, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ. Cakkhuto cepi naṃ, bhikkhave, paṇḍito byatto medhāvī upaparikkhati rittakaññeva khāyati, tucchakaññeva khāyati, suññakaññeva khāyati…pe… jivhāto cepi naṃ, bhikkhave…pe… manato cepi naṃ, bhikkhave, paṇḍito byatto medhāvī upaparikkhati rittakaññeva khāyati, tucchakaññeva khāyati, suññakaññeva khāyati.

“Corā gāmaghātakāti kho, bhikkhave, channetaṃ bāhirānaṃ āyatanānaṃ adhivacanaṃ. Cakkhu, bhikkhave, haññati manāpāmanāpesu rūpesu; sotaṃ, bhikkhave…pe… ghānaṃ, bhikkhave…pe… jivhā, bhikkhave, haññati manāpāmanāpesu rasesu; kāyo, bhikkhave…pe… mano, bhikkhave, haññati manāpāmanāpesu dhammesu.

“Mahā udakaṇṇavoti kho, bhikkhave, catunnetaṃ oghānaṃ adhivacanaṃ – kāmoghassa, bhavoghassa, diṭṭhoghassa, avijjoghassa.

“Orimaṃ tīraṃ sāsaṅkaṃ sappaṭibhayanti kho, bhikkhave, sakkāyassetaṃ adhivacanaṃ.

“Pārimaṃ tīraṃ khemaṃ appaṭibhayanti kho, bhikkhave, nibbānassetaṃ adhivacanaṃ.

“Kullanti kho, bhikkhave, ariyassetaṃ aṭṭhaṅgikassa maggassa adhivacanaṃ, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

“Tassa hatthehi ca pādehi ca vāyāmoti kho, bhikkhave, vīriyārambhassetaṃ adhivacanaṃ.

“Tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇoti kho, bhikkhave, arahato etaṃ adhivacanan”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第四 毒蛇品

［一九七］ 第一 毒蛇

一～二 我是这样听说的。有一次，世尊住在舍卫城...对比丘们说：

三 “比丘们！就好比有四条威力炽盛、毒性猛烈的毒蛇。有一个贪生怕死、喜欢安乐、厌恶痛苦的人来了，有人告诉他说：‘朋友！对于这四条威力炽盛、毒性猛烈的毒蛇，你应该时时让它们醒来，时时给它们沐浴，时时给它们喂食，时时让它们进入洞穴。朋友！如果这四条威力炽盛、毒性猛烈的毒蛇中，有任何一条对你发怒，你就会因此而死亡，或者遭受如同死亡一般的痛苦。你应该做你该做的事。’”

四 那时，比丘们！这个人害怕这四条威力炽盛、毒性猛烈的毒蛇，便向别处逃去。有人告诉他说：“朋友！有五个追杀你的仇敌，在你后面紧紧跟着，（他们想）‘一看见他，就在那里要他的命！’朋友！你应该做你该做的事。”

五 那时，比丘们！这个人害怕那四条威力炽盛、毒性猛烈的毒蛇，又害怕那五个追杀他的仇敌，便向别处逃去。有人告诉他说：“朋友！还有第六个拔出利剑的内在追杀者，在你后面紧紧跟着，（他想）‘一看见他，就在那里砍下他的头！’朋友！你应该做你该做的事。”

六 那时，比丘们！这个人害怕那四条威力炽盛、毒性猛烈的毒蛇，害怕那五个追杀他的仇敌，害怕那第六个拔出利剑的内在追杀者，便向别处逃去。他看见一个空无人烟的村庄。无论进入哪间房舍，进去看到的都是空的、都是虚的、都是无人居住的。无论摸到什么容器，摸到的都是空的、都是虚的、都是里面没有东西的。有人告诉他说：“朋友！现在，毁村的盗贼们就要进入这个空村庄了。朋友！你应该做你该做的事。”

七 那时，比丘们！这个人害怕那四条威力炽盛、毒性猛烈的毒蛇，害怕那五个追杀他的仇敌，害怕那第六个拔出利剑的内在追杀者，害怕那毁村的盗贼们，便向别处逃去。他看到一片大水域，此岸充满凶险和恐怖，彼岸则安稳无怖，但没有船可以渡河，也没有桥可以从这边走到那边。

八 那时，比丘们！这个人心里这样想：“这片水域如此宽广，此岸充满凶险和恐怖，彼岸则安稳无恐怖，却没有船可以渡河，也没有桥可以从这边走到那边。我何不收集些草、木、树枝、树叶，捆扎成一个木筏，依靠这个木筏，用手脚努力划水，安全地到达彼岸呢？”

九 比丘们！于是这个人收集了草、木、树枝、树叶，捆扎成一个木筏，依靠这个木筏，用手脚努力划水，安全地到达了彼岸。（这位）婆罗门渡过了河流，到达彼岸，站立在陆地上。

一O 比丘们！为了让你们明白这个意义，我作了这个譬喻，它的意义就在于此。

一一 比丘们！‘威力炽盛、毒性猛烈的毒蛇’，这是地界、水界、火界、风界这四大的代称。

一二 比丘们！‘五个追杀的仇敌’，这是色取蕴、受取蕴、想取蕴、行取蕴、识取蕴这五取蕴的代称。

一三 比丘们！‘第六个拔出利剑的内在追杀者’，这是喜贪的代称。

一四 比丘们！‘空无人烟的村庄’，这是六内处的代称。比丘们！如果一个明智、干练、有智慧的人用眼睛来审视它，只会觉得它是空的、虚的、无人居住的……比丘们！如果用舌头来审视……比丘们！如果用意识来审视它，一个明智、干练、有智慧的人只会觉得它是空的、虚的、无人居住的。

一五 ‘毁村的盗贼们’，比丘们！这是六外处的代称。比丘们！眼，被可意和不可意的色（境）所毁坏；耳，（被声音）……比丘们！鼻，（被气味）……比丘们！舌，被可意和不可意的味（境）所毁坏；身，（被触觉）……比丘们！意，被可意和不可意的法（境）所毁坏。

一六 比丘们！‘大水域’，这是欲暴流、有暴流、见暴流、无明暴流，这四种暴流的代称。

一七 比丘们！‘充满凶险和恐怖的此岸’，这是身见（萨迦耶见）的代称。

一八 比丘们！‘安稳无恐怖的彼岸’，这是涅槃的代称。

一九 比丘们！‘木筏’，这是正见…乃至…正定，这八支圣道的代称。

二O 比丘们！‘用手脚努力划水’，这是发起精进的代称。

二一 ‘（这位）婆罗门渡过河流，到达彼岸，站立在陆地上’，比丘们！这是阿罗汉的代称。”

☸.....................................................................

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.19 Āsīvisavagga 毒蛇品 (SN 35.238-248)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.19.2 Rathopamasutta 喜乐 (SN 35.239)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Rathopamasuttaṃ

239. “Tīhi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhasomanassabahulo viharati, yoni cassa āraddhā hoti āsavānaṃ khayāya. Katamehi tīhi? Indriyesu guttadvāro hoti, bhojane mattaññū, jāgariyaṃ anuyutto.

“Kathañca, bhikkhave, bhikkhu indriyesu guttadvāro hoti? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti, nānubyañjanaggāhī; yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ. Tassa saṃvarāya paṭipajjati; rakkhati cakkhundriyaṃ; cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī; yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati manindriyaṃ; manindriye saṃvaraṃ āpajjati. Seyyathāpi, bhikkhave, subhūmiyaṃ cātumahāpathe ājaññaratho yutto assa ṭhito odhastapatodo [odhatapatodo (syā. kaṃ.), odhasatapatodo (pī.)]. Tamenaṃ dakkho yoggācariyo assadammasārathi abhiruhitvā vāmena hatthena rasmiyo gahetvā, dakkhiṇena hatthena patodaṃ gahetvā, yenicchakaṃ yadicchakaṃ sāreyyapi paccāsāreyyapi. Evameva kho, bhikkhave, bhikkhu imesaṃ channaṃ indriyānaṃ ārakkhāya sikkhati, saṃyamāya sikkhati, damāya sikkhati, upasamāya sikkhati. Evaṃ kho, bhikkhave, bhikkhu indriyesu guttadvāro hoti.

“Kathañca, bhikkhave, bhikkhu bhojane mattaññū hoti? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso āhāraṃ āhāreti – ‘neva davāya, na madāya, na maṇḍanāya, na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā, yāpanāya, vihiṃsūparatiyā, brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati, anavajjatā ca phāsuvihāro cā’ti. Seyyathāpi, bhikkhave, puriso vaṇaṃ ālimpeyya yāvadeva rohanatthāya [ropanatthāya (sī. pī.), sevanatthāya (syā. kaṃ.), gopanatthāya (ka.)], seyyathā vā pana akkhaṃ abbhañjeyya yāvadeva bhārassa nittharaṇatthāya; evaṃ kho, bhikkhave, bhikkhu paṭisaṅkhā yoniso āhāraṃ āhāreti – ‘neva davāya, na madāya, na maṇḍanāya, na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā, yāpanāya, vihiṃsūparatiyā, brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati, anavajjatā ca phāsuvihāro cā’ti. Evaṃ kho, bhikkhave, bhikkhu bhojane mattaññū hoti.

“Kathañca, bhikkhave, bhikkhu jāgariyaṃ anuyutto hoti? Idha, bhikkhave, bhikkhu divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasi karitvā. Rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Evaṃ kho, bhikkhave, bhikkhu jāgariyaṃ anuyutto hoti. Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhasomanassabahulo viharati, yoni cassa āraddhā hoti āsavānaṃ khayāyā”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［一九八］ 第二 喜乐

三 “比丘们！具备三法的比丘，在现世中多多安住于喜悦和快乐。他也具备了诸漏灭尽的因缘。是哪三法呢？就是守护各个根门、饮食知节量、致力于保持清醒。

四 比丘们！比丘如何守护各个根门呢？

比丘们！在此，有位比丘用眼睛看见色（境）时，不执取整体相，也不执取细节相；因为如果他不守护眼根而住，贪婪、忧愁等邪恶、不善法就会乘虚而入。因此，他修习守护眼根，防护眼根，达到对眼根的守护。用耳朵听声音时...用鼻子闻气味时...用舌头尝味道时...用身体接触所触时...用意识认知法（境）时，不执取整体相，也不执取细节相；因为如果他不守护意根而住，贪婪、忧愁等邪恶、不善法就会乘虚而入。因此，他修习守护意根，防护意根，达到对意根的守护。

五 比丘们！就好比在平坦土地的十字路口，有一辆套好了良马、备有马刺的马车停在那里。一位善巧的调御师、驯马师登上马车，左手握住缰绳，右手拿着马刺，就能随心所欲地驾驭马车前进或后退，去任何想去的地方。比丘们！同样地，比丘为了防护这六根而学习，为了自制而学习，为了调伏而学习，为了寂静而学习。

比丘们！像这样，比丘就是守护了各个根门。

六 比丘们！比丘如何饮食知节量呢？

比丘们！在此，有位比丘如理省察后才食用食物，（心想：）‘不是为了嬉戏，不是为了骄慢，不是为了装饰，不是为了庄严，只是为了这个身体的存续和维持，为了止息（饥饿的）恼害，为了资助梵行。这样，我将平息旧的感受（指饥饿），不让新的感受（指过饱）生起。我将能够维持生命，没有过失，并且安乐地安住。’

七 比丘们！就好比有人给伤口涂药，只是为了让它愈合；又好比给车轴上油，只是为了承载货物。同样地，比丘们！有位比丘如理省察后才食用食物，不是为了嬉戏…（乃至）…并且安乐地安住。”

比丘们！像这样，比丘就是饮食知节量。

八 比丘们！比丘如何致力于保持清醒呢？

比丘们！在此，有位比丘白天通过经行和打坐，清除心中的盖障法。在夜晚的初分时段，通过经行和打坐，清除心中的盖障法。在夜晚的中分时段，右胁而卧，采取狮子卧姿，把一只脚叠在另一只脚上，保持正念正知，心里想着（何时）起身。在夜晚的后分时段，起身之后，通过经行和打坐，清除心中的盖障法。

比丘们！像这样，比丘就是致力于保持清醒。

九 比丘们！具备这三法的比丘，在现世中多多安住于喜悦和快乐，他也具备了诸漏灭尽的因缘。”

☸.....................................................................

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.19 Āsīvisavagga 毒蛇品 (SN 35.238-248)”

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【经名】 1.19.3 Kummopamasutta 龟 (SN 35.240)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Kummopamasuttaṃ

240. “Bhūtapubbaṃ, bhikkhave, kummo kacchapo sāyanhasamayaṃ anunadītīre gocarapasuto ahosi. Siṅgālopi [sigālopi (sī. syā. kaṃ. pī.)] kho, bhikkhave, sāyanhasamayaṃ anunadītīre gocarapasuto ahosi. Addasā kho, bhikkhave, kummo kacchapo siṅgālaṃ dūratova gocarapasutaṃ. Disvāna soṇḍipañcamāni aṅgāni sake kapāle samodahitvā appossukko tuṇhībhūto saṅkasāyati. Siṅgālopi kho, bhikkhave, addasa kummaṃ kacchapaṃ dūratova gocarapasutaṃ. Disvāna yena kummo kacchapo tenupasaṅkami; upasaṅkamitvā kummaṃ kacchapaṃ paccupaṭṭhito ahosi – ‘yadāyaṃ kummo kacchapo soṇḍipañcamānaṃ aṅgānaṃ aññataraṃ vā aññataraṃ vā aṅgaṃ abhininnāmessati, tattheva naṃ gahetvā uddālitvā khādissāmī’ti. Yadā kho, bhikkhave, kummo kacchapo soṇḍipañcamānaṃ aṅgānaṃ aññataraṃ vā aññataraṃ vā aṅgaṃ na abhininnāmi, atha siṅgālo kummamhā nibbijja pakkāmi, otāraṃ alabhamāno.

“Evameva kho, bhikkhave, tumhepi māro pāpimā satataṃ samitaṃ paccupaṭṭhito – ‘appeva nāmāhaṃ imesaṃ cakkhuto vā otāraṃ labheyyaṃ…pe… jivhāto vā otāraṃ labheyyaṃ…pe… manato vā otāraṃ labheyyan’ti. Tasmātiha, bhikkhave, indriyesu guttadvārā viharatha. Cakkhunā rūpaṃ disvā mā nimittaggāhino ahuvattha, mā anubyañjanaggāhino. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjatha, rakkhatha cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjatha. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya mā nimittaggāhino ahuvattha, mā anubyañjanaggāhino. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjatha, rakkhatha manindriyaṃ, manindriye saṃvaraṃ āpajjatha. Yato tumhe, bhikkhave, indriyesu guttadvārā viharissatha, atha tumhehipi māro pāpimā nibbijja pakkamissati, otāraṃ alabhamāno – kummamhāva siṅgālo”ti.

“Kummo aṅgāni sake kapāle,

Samodahaṃ bhikkhu manovitakke;

Anissito aññamaheṭhayāno,

Parinibbuto nūpavadeyya kañcī”ti. tatiyaṃ;

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［一九九］ 第三 龟

三 “比丘们！从前有一只乌龟，傍晚时分沿着河岸觅食。比丘们！也有一只野狐，傍晚时分沿着河岸觅食。

四 比丘们！乌龟远远地看见野狐前来觅食，看见后，就把头和四肢（头算作第五个肢体）缩进自己的龟壳里，少欲不动，沉默安止。

五 比丘们！野狐也远远地看见了乌龟，看见后，就走到乌龟那里去；走过去后，就守在乌龟旁边（想）：‘等这只乌龟把头或四肢中任何一个伸出来时，就在那里抓住它，把它撕开吃掉。’

六 比丘们！当乌龟的头和四肢中任何一个都不伸出来时，野狐就对乌龟失去了耐心，因为它得不到下手的机会，只好离开了。

七 同样地，比丘们！恶魔波旬也常常持续不断地守在你们身旁（想）：‘但愿我能从他们的眼处找到机会...或者从耳处...鼻处...舌处...身处...或者从意处找到机会！’

八 因此，比丘们！你们要守护各个根门而安住！用眼睛看见色（境）时，不要执取整体相，不要执取细节相。因为如果你们不守护眼根而住，贪婪、忧愁等邪恶、不善法就会乘虚而入。所以，你们要修习守护眼根，防护眼根，达到对眼根的守护。用耳朵听声音时...用鼻子闻气味时...用舌头尝味道时...用身体接触所触时...用意识认知法（境）时，不要执取整体相，不要执取细节相。因为如果你们不守护意根而住，贪婪、忧愁等邪恶、不善法就会乘虚而入。所以，你们要修习守护意根，防护意根，达到对意根的守护。比丘们！当你们守护诸根门而安住时，恶魔波旬也会对你们失去耐心而离开，因为他得不到下手的机会——就像野狐（对乌龟）那样。”

如龟藏肢于壳内，

比丘收摄心意念；

无所依止不恼他，

已般涅槃无人讥。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.19 Āsīvisavagga 毒蛇品 (SN 35.238-248)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.19.4 Paṭhamadārukkhandhopamasutta 木块之一 (SN 35.241)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Paṭhamadārukkhandhopamasuttaṃ

241. Ekaṃ samayaṃ bhagavā kosambiyaṃ viharati gaṅgāya nadiyā tīre. Addasā kho bhagavā mahantaṃ dārukkhandhaṃ gaṅgāya nadiyā sotena vuyhamānaṃ. Disvāna bhikkhū āmantesi – “passatha no tumhe, bhikkhave, amuṃ mahantaṃ dārukkhandhaṃ gaṅgāya nadiyā sotena vuyhamānan”ti? “Evaṃ, bhante”. “Sace so, bhikkhave, dārukkhandho na orimaṃ tīraṃ upagacchati, na pārimaṃ tīraṃ upagacchati, na majjhe saṃsīdissati, na thale ussīdissati, na manussaggāho gahessati, na amanussaggāho gahessati, na āvaṭṭaggāho gahessati, na antopūti bhavissati; evañhi so, bhikkhave, dārukkhandho samuddaninno bhavissati samuddapoṇo samuddapabbhāro. Taṃ kissa hetu? Samuddaninno, bhikkhave, gaṅgāya nadiyā soto samuddapoṇo samuddapabbhāro.

“Evameva kho, bhikkhave, sace tumhepi na orimaṃ tīraṃ upagacchatha, na pārimaṃ tīraṃ upagacchatha; na majjhe saṃsīdissatha, na thale ussīdissatha, na manussaggāho gahessati, na amanussaggāho gahessati, na āvaṭṭaggāho gahessati, na antopūtī bhavissatha; evaṃ tumhe, bhikkhave, nibbānaninnā bhavissatha nibbānapoṇā nibbānapabbhārā. Taṃ kissa hetu? Nibbānaninnā, bhikkhave, sammādiṭṭhi nibbānapoṇā nibbānapabbhārā”ti. Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca – “kiṃ nu kho, bhante, orimaṃ tīraṃ, kiṃ pārimaṃ tīraṃ, ko majjhe saṃsādo [saṃsīdo (ka.), saṃsīdito (syā. kaṃ.)], ko thale ussādo, ko manussaggāho, ko amanussaggāho, ko āvaṭṭaggāho, ko antopūtibhāvo”ti?

“‘Orimaṃ tīran’ti kho, bhikkhu, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ. ‘Pārimaṃ tīran’ti kho, bhikkhu, channetaṃ bāhirānaṃ āyatanānaṃ adhivacanaṃ. ‘Majjhe saṃsādo’ti kho, bhikkhu, nandīrāgassetaṃ adhivacanaṃ. ‘Thale ussādo’ti kho, bhikkhu, asmimānassetaṃ adhivacanaṃ.

“Katamo ca, bhikkhu, manussaggāho? Idha, bhikkhu, gihīhi saṃsaṭṭho [gihisaṃsaṭṭho (ka.)] viharati, sahanandī sahasokī, sukhitesu sukhito, dukkhitesu dukkhito, uppannesu kiccakaraṇīyesu attanā tesu yogaṃ āpajjati. Ayaṃ vuccati, bhikkhu, manussaggāho.

“Katamo ca, bhikkhu, amanussaggāho? Idha, bhikkhu, ekacco aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati – ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti. Ayaṃ vuccati, bhikkhu, amanussaggāho. ‘Āvaṭṭaggāho’ti kho, bhikkhu, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ.

“Katamo ca, bhikkhu, antopūtibhāvo? Idha, bhikkhu, ekacco dussīlo hoti pāpadhammo asucisaṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto. Ayaṃ vuccati, bhikkhu, ‘antopūtibhāvo’”ti.

Tena kho pana samayena nando gopālako bhagavato avidūre ṭhito hoti. Atha kho nando gopālako bhagavantaṃ etadavoca – “ahaṃ kho, bhante, na orimaṃ tīraṃ upagacchāmi, na pārimaṃ tīraṃ upagacchāmi, na majjhe saṃsīdissāmi, na thale ussīdissāmi, na maṃ manussaggāho gahessati, na amanussaggāho gahessati, na āvaṭṭaggāho gahessati, na antopūti bhavissāmi. Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampadan”ti. “Tena hi tvaṃ, nanda, sāmikānaṃ gāvo niyyātehī”ti [nīyyādehīti (sī.), niyyādehīti (syā. kaṃ. pī.)]. “Gamissanti, bhante, gāvo vacchagiddhiniyo”ti. “Niyyāteheva tvaṃ, nanda, sāmikānaṃ gāvo”ti. Atha kho nando gopālako sāmikānaṃ gāvo niyyātetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca – “niyyātitā [niyyātā (syā. kaṃ. ka. sī. aṭṭha.)], bhante, sāmikānaṃ gāvo. Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampadan”ti. Alattha kho nando gopālako bhagavato santike pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno ca panāyasmā nando eko vūpakaṭṭho…pe… aññataro ca panāyasmā nando arahataṃ ahosīti. Catutthaṃ.

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［二］ 第四 木块（一）

一 那时，世尊住在憍赏弥城的恒河岸边。

二 世尊看见一块大木头顺着恒河水流漂下。看见后，他对比丘们说：“比丘们！你们看见那块顺着恒河水流漂下的大木头了吗？”

“是的，大德！看见了。”

三 “比丘们！如果那块木头不靠着此岸，不靠着彼岸，不在中间沉没，不在陆地上搁浅，不被人捞走，不被非人捞走，不被漩涡卷住，内部不腐烂，比丘们！这样的话，那块木头就会倾向大海、朝向大海、流入大海。这是什么原因呢？比丘们！因为恒河的水流是倾向大海、朝向大海、流入大海的。同样地，比丘们！如果你们也不靠着此岸，不靠着彼岸，不在中间沉没，不在陆地上搁浅，不被人抓住，不被非人抓住，不被漩涡卷住，内部不腐败，比丘们！这样的话，你们就会倾向涅槃、朝向涅槃、流入涅槃。这是什么原因呢？比丘们！因为正见就是倾向涅槃、朝向涅槃、流入涅槃的。”

四 这样说完后，一位比丘对世尊说：“大德！什么是此岸？什么是彼岸？什么是沉在中间？什么是搁浅在陆地上？什么是被人捞走？什么是被非人捞走？什么是被漩涡卷住？什么是内部腐烂呢？”

五 “比丘！‘此岸’，这是内六处的代称。

六 比丘！‘彼岸’，这是外六处的代称。

七 比丘！‘沉在中间’，这是喜贪的代称。

八 比丘！‘搁浅在陆地上’，这是我慢的代称。

九 比丘！什么是‘被人捞走’呢？在此，有位比丘与在家人混居在一起，同喜同悲，快乐的人快乐他也快乐，痛苦的人痛苦他也痛苦，对于在家人需要操办的事情，他也亲自参与其中。比丘！这就叫做‘被人捞走’。

一O 比丘！什么是‘被非人捞走’呢？在此，有的人修梵行是为了投生到某个天神界，（心想：）‘通过这样的戒行、或苦行、或梵行，我将成为天神或某位天神。’比丘！这就叫做‘被非人捞走’。

一一 比丘！‘被漩涡卷住’，这是五种欲妙的代称。

一二 比丘！什么是‘内部腐烂’呢？在此，有的人是毁坏戒律者、品行恶劣者、不清净者、行为可疑者、暗中作业者，不是沙门却自称沙门，不是梵行者却自称梵行者，内心腐烂，烦恼漏泄，如同秽物一般。比丘！这就叫做‘内部腐烂’。”

一三 那时，刚好有个牧牛人难陀，站在离世尊不远的地方。

一四 当时，牧牛人难陀对世尊说：“大德！我不靠此岸，不靠彼岸，不在中间沉没，不在陆地上搁浅，不被人抓住，不被非人抓住，不被漩涡卷住，内部不腐烂。大德！我能否在世尊座下出家、受具足戒呢？”

一五 “可以，难陀！但你先把牛还给它们的主人。”

“大德！母牛们思念小牛，它们自己会回去的。”

“难陀！你还是先把牛还给它们的主人吧。”

一六 于是，牧牛人难陀把牛还给了主人后，来到世尊的住处，对世尊说：“大德！牛已经还给主人了。大德！我能否在世尊座下出家、受具足戒呢？”

一七 牧牛人难陀得以在世尊座下出家、受了具足戒。受戒后不久，尊者难陀独自一人，远离尘嚣，保持警觉、精勤、自我策励而住。不久之后，就在此生中，他亲身证悟、达成并安住于那无上的梵行终极目标——这是善家子弟正确地从在家而出家、趋向无家生活的目的。他证悟并了知：‘生死已尽，梵行已立，应作已办，不再有后有（不再受生）。’

一八 尊者难陀成为了阿罗汉中的一员。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.19 Āsīvisavagga 毒蛇品 (SN 35.238-248)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.19.5 Dutiyadārukkhandhopamasutta 木块之二 (SN 35.242)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Dutiyadārukkhandhopamasuttaṃ

242. Ekaṃ samayaṃ bhagavā kimilāyaṃ [kimbilāyaṃ (sī. pī.), kimmilāyaṃ (syā. kaṃ.)] viharati gaṅgāya nadiyā tīre. Addasā kho bhagavā mahantaṃ dārukkhandhaṃ gaṅgāya nadiyā sotena vuyhamānaṃ. Disvāna bhikkhū āmantesi – “passatha no tumhe, bhikkhave, amuṃ mahantaṃ dārukkhandhaṃ gaṅgāya nadiyā sotena vuyhamānan”ti? “Evaṃ bhante”…pe… evaṃ vutte, āyasmā kimilo bhagavantaṃ etadavoca – kiṃ nu kho, bhante, orimaṃ tīraṃ…pe… katamo ca, kimila, antopūtibhāvo. Idha, kimila, bhikkhu aññataraṃ saṃkiliṭṭhaṃ āpattiṃ āpanno hoti yathārūpāya āpattiyā na vuṭṭhānaṃ paññāyati. Ayaṃ vuccati, kimila, antopūtibhāvoti. Pañcamaṃ.

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［二O一］ 第五 木块（二）

一 我是这样听说的。那时，世尊住在钦毗罗城的恒河岸边。

二 世尊看见一块大木头顺着恒河水流漂下，看见后，他对比丘们说：“比丘们！你们看见那块顺着恒河水流漂下的大木头了吗？”

“是的，大德！看见了。”

三 “比丘们！如果那块木头不靠着此岸，不靠着彼岸，不在中间沉没，不在陆地上搁浅，不被人捞走，不被非人捞走，不被漩涡卷住，内部不腐烂，比丘们！这样的话，那块木头就会倾向大海、朝向大海、流入大海。这是什么原因呢？比丘们！因为恒河的水流是倾向大海、朝向大海、流入大海的。同样地，比丘们！如果你们也不靠着此岸，不靠着彼岸，不在中间沉没，不在陆地上搁浅，不被人抓住，不被非人抓住，不被漩涡卷住，内部不腐败，比丘们！这样的话，你们就会倾向涅槃、朝向涅槃、流入涅槃。这是什么原因呢？比丘们！因为正见就是倾向涅槃、朝向涅槃、流入涅槃的。”

四 这样说完后，尊者钦毗罗对世尊说：“大德！什么是此岸？什么是彼岸？什么是沉在中间？什么是搁浅在陆地上？什么是被人捞走？什么是被非人捞走？什么是被漩涡卷住？什么是内部腐烂呢？”

五 “钦毗罗！‘此岸’，这是内六处的代称。

六 钦毗罗！‘彼岸’，这是外六处的代称。

七 钦毗罗！‘沉在中间’，这是喜贪的代称。

八 钦毗罗！‘搁浅在陆地上’，这是我慢的代称。

九 钦毗罗！什么是‘被人捞走’呢？在此，有位比丘与在家人混居在一起，同喜同悲，快乐的人快乐他也快乐，痛苦的人痛苦他也痛苦，对于在家人需要操办的事情，他也亲自参与其中。钦毗罗！这就叫做‘被人捞走’。

一O 钦毗罗！什么是‘被非人捞走’呢？在此，有的人修梵行是为了投生到某个天神界，（心想：）‘通过这样的戒行、或苦行、或梵行，我将成为天神或某位天神。’钦毗罗！这就叫做‘被非人捞走’。

一一 钦毗罗！‘被漩涡卷住’，这是五种欲妙的代称。

一二 钦毗罗！什么叫做‘内部腐烂’呢？钦毗罗！在此，有比丘犯了某种不清净的过失，而这种过失是看不到出路的（即不知如何忏悔清净）。钦毗罗！这就称为‘内部腐烂’。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.19 Āsīvisavagga 毒蛇品 (SN 35.238-248)”

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【经名】 1.19.6 Avassutapariyāyasutta 漏泄 (SN 35.243)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Avassutapariyāyasuttaṃ

243. Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Tena kho pana samayena kāpilavatthavānaṃ sakyānaṃ navaṃ santhāgāraṃ [sandhāgāraṃ (ka.)] acirakāritaṃ hoti anajjhāvuṭṭhaṃ [anajjhāvutthaṃ (sī. syā. kaṃ. pī.)] samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. Atha kho kāpilavatthavā sakyā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho kāpilavatthavā sakyā bhagavantaṃ etadavocuṃ – “idha, bhante, kāpilavatthavānaṃ sakyānaṃ navaṃ santhāgāraṃ acirakāritaṃ [acirakāritaṃ hoti (ka.)] anajjhāvuṭṭhaṃ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. Taṃ, bhante, bhagavā paṭhamaṃ paribhuñjatu. Bhagavatā paṭhamaṃ paribhuttaṃ pacchā kāpilavatthavā sakyā paribhuñjissanti. Tadassa kāpilavatthavānaṃ sakyānaṃ dīgharattaṃ hitāya sukhāyā”ti. Adhivāsesi bhagavā tuṇhībhāvena.

Atha kho kāpilavatthavā sakyā bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena navaṃ santhāgāraṃ tenupasaṅkamiṃsu; upasaṅkamitvā sabbasanthariṃ [sabbasanthariṃ santhataṃ (ka.)] santhāgāraṃ santharitvā āsanāni paññāpetvā udakamaṇikaṃ patiṭṭhāpetvā telappadīpaṃ āropetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ etadavocuṃ – “sabbasantharisanthataṃ [sabbasanthariṃ santhataṃ (sī. pī. ka.)], bhante, santhāgāraṃ, āsanāni paññattāni, udakamaṇiko patiṭṭhāpito, telappadīpo āropito. Yassa dāni, bhante, bhagavā kālaṃ maññatī”ti. Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena navaṃ santhāgāraṃ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā santhāgāraṃ pavisitvā majjhimaṃ thambhaṃ nissāya puratthābhimukho nisīdi. Bhikkhusaṅghopi kho pāde pakkhāletvā santhāgāraṃ pavisitvā pacchimaṃ bhittiṃ nissāya puratthābhimukho nisīdi bhagavantaṃyeva purakkhatvā. Kāpilavatthavā sakyā pāde pakkhāletvā santhāgāraṃ pavisitvā puratthimaṃ bhittiṃ nissāya pacchimābhimukhā nisīdiṃsu bhagavantaṃyeva purakkhatvā. Atha kho bhagavā kāpilavatthave sakye bahudeva rattiṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uyyojesi – “abhikkantā kho, gotamā, ratti. Yassa dāni kālaṃ maññathā”ti. “Evaṃ, bhante”ti kho kāpilavatthavā sakyā bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu.

Atha kho bhagavā acirapakkantesu kāpilavatthavesu sakyesu āyasmantaṃ mahāmoggallānaṃ āmantesi – “vigatathinamiddho kho, moggallāna, bhikkhusaṅgho. Paṭibhātu taṃ, moggallāna, bhikkhūnaṃ dhammī kathā. Piṭṭhi me āgilāyati; tamahaṃ āyamissāmī”ti. “Evaṃ, bhante”ti kho āyasmā mahāmoggallāno bhagavato paccassosi. Atha kho bhagavā catugguṇaṃ saṅghāṭiṃ paññapetvā dakkhiṇena passena sīhaseyyaṃ kappesi, pāde pādaṃ accādhāya, sato sampajāno uṭṭhānasaññaṃ manasi karitvā. Tatra kho āyasmā mahāmoggallāno bhikkhū āmantesi – “āvuso bhikkhave”ti. “Āvuso”ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṃ. Āyasmā mahāmoggallāno etadavoca – “avassutapariyāyañca vo, āvuso, desessāmi, anavassutapariyāyañca. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evamāvuso”ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṃ. Āyasmā mahāmoggallāno etadavoca –

“Kathaṃ, āvuso, avassuto hoti? Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe adhimuccati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyassati viharati parittacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti …pe… jivhāya rasaṃ sāyitvā…pe… manasā dhammaṃ viññāya piyarūpe dhamme adhimuccati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Ayaṃ vuccati, āvuso, bhikkhu avassuto cakkhuviññeyyesu rūpesu…pe… avassuto jivhāviññeyyesu rasesu…pe… avassuto manoviññeyyesu dhammesu. Evaṃvihāriñcāvuso, bhikkhuṃ cakkhuto cepi naṃ māro upasaṅkamati labhateva māro otāraṃ, labhati māro ārammaṇaṃ…pe… jivhāto cepi naṃ māro upasaṅkamati, labhateva [labhetha (ka.)] māro otāraṃ, labhati [labhetha (ka.)] māro ārammaṇaṃ…pe… manato cepi naṃ māro upasaṅkamati, labhateva māro otāraṃ, labhati māro ārammaṇaṃ.

“Seyyathāpi, āvuso, naḷāgāraṃ vā tiṇāgāraṃ vā sukkhaṃ kolāpaṃ terovassikaṃ. Puratthimāya cepi naṃ disāya puriso ādittāya tiṇukkāya upasaṅkameyya, labhetheva [labhetha (ka.)] aggi otāraṃ, labhetha aggi ārammaṇaṃ; pacchimāya cepi naṃ disāya puriso ādittāya tiṇukkāya upasaṅkameyya…pe… uttarāya cepi naṃ disāya…pe… dakkhiṇāya cepi naṃ disāya…pe… heṭṭhimato cepi naṃ…pe… uparimato cepi naṃ… yato kutoci cepi naṃ puriso ādittāya tiṇukkāya upasaṅkameyya, labhetheva aggi otāraṃ labhetha aggi ārammaṇaṃ. Evameva kho, āvuso, evaṃvihāriṃ bhikkhuṃ cakkhuto cepi naṃ māro upasaṅkamati, labhateva māro otāraṃ, labhati māro ārammaṇaṃ…pe… jivhāto cepi naṃ māro upasaṅkamati…pe… manato cepi naṃ māro upasaṅkamati, labhateva māro otāraṃ, labhati māro ārammaṇaṃ. Evaṃvihāriñcāvuso, bhikkhuṃ rūpā adhibhaṃsu, na bhikkhu rūpe adhibhosi; saddā bhikkhuṃ adhibhaṃsu, na bhikkhu sadde adhibhosi; gandhā bhikkhuṃ adhibhaṃsu, na bhikkhu gandhe adhibhosi; rasā bhikkhuṃ adhibhaṃsu, na bhikkhu rase adhibhosi; phoṭṭhabbā bhikkhuṃ adhibhaṃsu, na bhikkhu phoṭṭhabbe adhibhosi; dhammā bhikkhuṃ adhibhaṃsu, na bhikkhu dhamme adhibhosi. Ayaṃ vuccatāvuso, bhikkhu rūpādhibhūto, saddādhibhūto, gandhādhibhūto, rasādhibhūto, phoṭṭhabbādhibhūto, dhammādhibhūto, adhibhūto, anadhibhū, [anadhibhūto (sī. syā. kaṃ. ka.)] adhibhaṃsu naṃ pāpakā akusalā dhammā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā. Evaṃ kho, āvuso, avassuto hoti.

“Kathañcāvuso, anavassuto hoti? Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti…pe… jivhāya rasaṃ sāyitvā…pe… manasā dhammaṃ viññāya piyarūpe dhamme nādhimuccati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Ayaṃ vuccatāvuso, bhikkhu anavassuto cakkhuviññeyyesu rūpesu…pe… anavassuto manoviññeyyesu dhammesu. Evaṃvihāriñcāvuso, bhikkhuṃ cakkhuto cepi naṃ māro upasaṅkamati, neva labhati māro otāraṃ, na labhati māro ārammaṇaṃ…pe… jivhāto cepi naṃ māro upasaṅkamati…pe… manato cepi naṃ māro upasaṅkamati, neva labhati māro otāraṃ, na labhati māro ārammaṇaṃ.

“Seyyathāpi, āvuso, kūṭāgāraṃ vā sālā vā bahalamattikā addāvalepanā. Puratthimāya cepi naṃ disāya puriso ādittāya tiṇukkāya upasaṅkameyya, neva labhetha aggi otāraṃ, na labhetha aggi ārammaṇaṃ…pe… pacchimāya cepi naṃ… uttarāya cepi naṃ… dakkhiṇāya cepi naṃ… heṭṭhimato cepi naṃ… uparimato cepi naṃ… yato kutoci cepi naṃ puriso ādittāya tiṇukkāya upasaṅkameyya, neva labhetha aggi otāraṃ, na labhetha aggi ārammaṇaṃ. Evameva kho, āvuso, evaṃvihāriṃ bhikkhuṃ cakkhuto cepi naṃ māro upasaṅkamati, neva labhati māro otāraṃ, na labhati māro ārammaṇaṃ…pe… manato cepi naṃ māro upasaṅkamati, neva labhati māro otāraṃ, na labhati māro ārammaṇaṃ. Evaṃvihārī cāvuso, bhikkhu rūpe adhibhosi, na rūpā bhikkhuṃ adhibhaṃsu; sadde bhikkhu adhibhosi, na saddā bhikkhuṃ adhibhaṃsu; gandhe bhikkhu adhibhosi, na gandhā bhikkhuṃ adhibhaṃsu; rase bhikkhu adhibhosi, na rasā bhikkhuṃ adhibhaṃsu; phoṭṭhabbe bhikkhu adhibhosi, na phoṭṭhabbā bhikkhuṃ adhibhaṃsu; dhamme bhikkhu adhibhosi, na dhammā bhikkhuṃ adhibhaṃsu. Ayaṃ vuccatāvuso, bhikkhu rūpādhibhū, saddādhibhū, gandhādhibhū, rasādhibhū, phoṭṭhabbādhibhū, dhammādhibhū, adhibhū, anadhibhūto [anadhibhūto kehici kilesehi (ka.)], adhibhosi te pāpake akusale dhamme saṃkilesike ponobbhavike sadare dukkhavipāke āyatiṃ jātijarāmaraṇiye. Evaṃ kho, āvuso, anavassuto hotī”ti.

Atha kho bhagavā vuṭṭhahitvā āyasmantaṃ mahāmoggallānaṃ āmantesi – “sādhu sādhu, moggallāna! Sādhu kho tvaṃ, moggallāna, bhikkhūnaṃ avassutapariyāyañca anavassutapariyāyañca abhāsī”ti.

Idamavoca āyasmā mahāmoggallāno. Samanuñño satthā ahosi. Attamanā te bhikkhū āyasmato mahāmoggallānassa bhāsitaṃ abhinandunti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［二O二］ 第六 漏泄

一 那时，世尊住在释迦国的迦毗罗卫城尼拘律园。

二 当时，迦毗罗卫城的释迦族人新建不久的集会堂，还没有任何沙门、婆罗门或其他种类的人在那里住过。

三 那时，迦毗罗卫城的释迦族人来到世尊的住处，顶礼世尊后，坐在一旁。

四 坐在一旁的迦毗罗卫城的释迦族人对世尊说：“大德！迦毗罗卫城释迦族人新建不久的集会堂，还没有任何沙门、婆罗门或其他种类的人进去住过。大德！请世尊第一个使用它。世尊第一个使用之后，迦毗罗卫城的释迦族人才会使用。这对迦毗罗卫城的释迦族人将有长远的利益和安乐。”

世尊默然同意了。

五 那时，迦毗罗卫城的释迦族人知道世尊已经同意，就从座位上起来，顶礼世尊，右绕（世尊）后，前往新的集会堂。他们将集会堂彻底清扫铺设好，摆设好座位，放置好水瓶，点亮油灯，然后来到世尊的住处，这样禀告说：“大德！集会堂已经彻底铺设好了，座位也摆好了，水瓶也放好了，油灯也点亮了。大德，现在正是时候，世尊认为何时（去）合适呢？”

六 于是，世尊穿好下衣，拿着衣、钵，和比丘僧众一起来到新的集会堂。洗完双脚后，进入集会堂，靠着中央的柱子，面向东方坐下。比丘僧众也洗完双脚，进入集会堂，靠着西边的墙壁，以世尊为首（面向世尊），面向东方坐下。迦毗罗卫城的释迦族人也洗完双脚，进入集会堂，靠着东边的墙壁，以世尊为首（面向世尊），面向西方坐下。

七 那时，世尊在那天夜里的大部分时间，为迦毗罗卫城的释迦族人开示、劝导、策励、让他们欢喜，然后（对他们）说：“乔达摩们！夜已经很深了。你们现在可以考虑（是离开的）时候了。”

“是的，大德！”迦毗罗卫城的释迦族人回答世尊后，就从座位上起来，顶礼世尊，右绕（世尊）后离开了。

八 那时，在迦毗罗卫城的释迦族人离开后不久，世尊对尊者大目犍连说：“目犍连！比丘僧众已经远离了昏沉睡眠。目犍连！请你为比丘们说法吧。我的背有些痛，我想伸展一下。”

“是的，大德！”尊者大目犍连接受了世尊的指示。

九 于是，世尊把（自己的）僧伽梨（大衣）折成四叠，右胁而卧，采取狮子卧姿，把一只脚叠在另一只脚上，保持正念正知，心里想着（何时）起身。

一O 这时，尊者大目犍连对比丘们说：“朋友们，比丘们！”

那些比丘回答尊者大目犍连说：“朋友！”尊者大目犍连这样说道：“朋友们！我将为你们宣说关于（心）有漏状态的法和无漏状态的法。请你们仔细听，好好地放在心上，我要说了。”

那些比丘回答尊者大目犍连说：“是的，朋友！”尊者大目犍连于是宣说道：

一一 “朋友们！什么叫做（心）有漏呢？

朋友们！在此，有位比丘用眼睛看见色（境）时，对可爱的色（境）心生执着，对不可爱的色（境）心生厌恶；不能让正念持续现前，心胸狭隘地安住，并且不能如实了知那（能导致解脱的）心解脱和慧解脱，以至于他那些已生起的恶、不善法无法被彻底息灭。用耳朵听声音时……用鼻子闻气味时……用舌头尝味道时……用身体接触所触时……用意识认知法（境）时，对可爱的法（境）心生执着，对不可爱的法（境）心生厌恶；不能让正念持续现前，心胸狭隘地安住，并且不能如实了知那（能导致解脱的）心解脱和慧解脱，以至于他那些已生起的恶、不善法无法被彻底息灭。

一二 朋友们！这位比丘，对于眼所识知的色（境）是有漏的...对于耳所识知的声（境）...对于鼻所识知的香（境）...对于舌所识知的味（境）...对于身所识知的触（境）...对于意所识知的法（境），是有漏的。朋友们！对于这样安住的比丘，如果魔罗（波旬）从眼处接近他，魔罗就能得到机会，得到（可利用的）所缘。如果魔罗从耳处...鼻处...舌处...身处...意处接近他，魔罗就能得到机会，得到（可利用的）所缘。

一三 朋友们！就好比一座芦苇盖的或茅草盖的房子，干燥、陈旧，经历了（好几个）雨季。如果有人拿着点燃的草火把从东面走近，火就能找到机会，找到（燃烧的）对象；如果有人拿着点燃的草火把从西面走近...从北面...从南面...从下面...从上面...如果有人拿着点燃的草火把从任何地方走近，火都能找到机会，找到（燃烧的）对象。朋友们！同样地，对于这样安住的比丘，如果魔罗从眼处...耳处...鼻处...舌处...身处...意处接近他，魔罗就能得到机会，得到（可利用的）所缘。

一四 朋友们！这样安住的比丘，各种色（境）胜过了他，而不是他胜过色（境）；各种声（境）胜过了他，而不是他胜过声（境）；各种香（境）胜过了他，而不是他胜过香（境）；各种味（境）胜过了他，而不是他胜过味（境）；各种触（境）胜过了他，而不是他胜过触（境）；各种法（境）胜过了他，而不是他胜过法（境）。朋友们！这位比丘被色所胜、被声所胜、被香所胜、被味所胜、被触所胜、被法所胜，他被（这些）所胜，而非胜者。（这些）导致烦恼、带来再生、充满怖畏、带来苦果、引向未来生老病死的恶不善法胜过了他。朋友们！这就是（心）有漏。

一五 朋友们！什么叫做（心）无漏呢？

朋友们！在此，有位比丘用眼睛看见色（境）时，对可爱的色（境）心不执着，对不可爱的色（境）心不厌恶；能让正念持续现前，心胸广大地安住，并且能如实了知那（能导致解脱的）心解脱和慧解脱，以至于他那些已生起的恶、不善法能够被彻底息灭。用耳朵听声音时……用鼻子闻气味时……用舌头尝味道时……用身体接触所触时……用意识认知法（境）时，对可爱的法（境）心不执着，对不可爱的法（境）心不厌恶；能让正念持续现前，心胸广大地安住，并且能如实了知那（能导致解脱的）心解脱和慧解脱，以至于他那些已生起的恶、不善法能够被彻底息灭。朋友们！这位比丘，对于眼所识知的色（境）是无漏的...对于耳所识知的声（境）...鼻所识知的香（境）...舌所识知的味（境）...身所识知的触（境）...意所识知的法（境），是无漏的。朋友们！对于这样安住的比丘，如果魔罗从眼处接近他，魔罗就得不到机会，也得不到（可利用的）所缘。如果魔罗从耳处...鼻处...舌处...身处...意处接近他，魔罗就得不到机会，也得不到（可利用的）所缘。

一六 朋友们！就好比一座尖顶楼阁或大厅，墙壁用厚厚的泥土仔细涂抹过。如果有人拿着点燃的草火把从东面走近，火就得不到机会，也得不到（燃烧的）对象...从西面走近...从北面...从南面...从下面...从上面...如果有人拿着点燃的草火把从任何地方走近，火都得不到机会，也得不到（燃烧的）对象。朋友们！同样地，对于这样安住的比丘，如果魔罗从眼处...耳处...鼻处...舌处...身处...意处接近他，魔罗就得不到机会，也得不到（可利用的）所缘。

一七 朋友们！这样安住的比丘胜过了色（境），而不是色（境）胜过他；他胜过了声（境），而不是声（境）胜过他；他胜过了香（境），而不是香（境）胜过他；他胜过了味（境），而不是味（境）胜过他；他胜过了触（境），而不是触（境）胜过他；他胜过了法（境），而不是法（境）胜过他。朋友们！这位比丘胜过色、胜过声、胜过香、胜过味、胜过触、胜过法，他是胜者，而非被胜。他胜过了那些导致烦恼、带来再生、充满怖畏、带来苦果、引向未来生老病死的恶不善法。

朋友们！这就是（心）无漏。”

一八 这时，世尊（从卧姿）起身，对尊者大目犍连说：“善哉！善哉！目犍连！你为比丘们宣说了关于（心）有漏状态的法和无漏状态的法，说得真好！”

一九 尊者大目犍连说完这番话后，大师（世尊）认可了（他的说法）。心意满足的比丘们，对尊者大目犍连所说的话感到欢喜。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.19 Āsīvisavagga 毒蛇品 (SN 35.238-248)”

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【经名】 1.19.7 Dukkhadhammasutta 苦法 (SN 35.244)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Dukkhadhammasuttaṃ

244. Yato kho, bhikkhave, bhikkhu sabbesaṃyeva dukkhadhammānaṃ samudayañca atthaṅgamañca yathābhūtaṃ pajānāti. Tathā kho panassa kāmā diṭṭhā honti, yathāssa kāme passato, yo kāmesu kāmacchando kāmasneho kāmamucchā kāmapariḷāho, so nānuseti. Tathā kho panassa cāro ca vihāro ca anubuddho hoti, yathā carantaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā nānusenti.

“Kathañca, bhikkhave, bhikkhu sabbesaṃyeva dukkhadhammānaṃ samudayañca atthaṅgamañca yathābhūtaṃ pajānāti? ‘Iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā… iti saññā… iti saṅkhārā… iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti – evaṃ kho, bhikkhave, bhikkhu sabbesaṃyeva dukkhadhammānaṃ samudayañca atthaṅgamañca yathābhūtaṃ pajānāti.

“Kathañca, bhikkhave, bhikkhuno kāmā diṭṭhā honti? Yathāssa kāme passato, yo kāmesu kāmacchando kāmasneho kāmamucchā kāmapariḷāho, so nānuseti. Seyyathāpi, bhikkhave, aṅgārakāsu sādhikaporisā puṇṇā aṅgārānaṃ vītaccikānaṃ vītadhūmānaṃ. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikūlo. Tamenaṃ dve balavanto purisā nānābāhāsu gahetvā, taṃ aṅgārakāsuṃ upakaḍḍheyyuṃ. So iticīticeva kāyaṃ sannāmeyya. Taṃ kissa hetu? Ñāta [ñāṇaṃ (ka.)] ñhi, bhikkhave, tassa purisassa [purisassa hoti (sī. syā. kaṃ. pī.), purisassa hetu hoti (ka.) ma. ni. 2.45] imaṃ cāhaṃ aṅgārakāsuṃ papatissāmi, tatonidānaṃ maraṇaṃ vā nigacchissāmi maraṇamattaṃ vā dukkhanti. Evameva kho, bhikkhave, bhikkhuno aṅgārakāsūpamā kāmā diṭṭhā honti, yathāssa kāme passato, yo kāmesu kāmacchando kāmasneho kāmamucchā kāmapariḷāho, so nānuseti.

“Kathañca, bhikkhave, bhikkhuno cāro ca vihāro ca anubuddho hoti, yathā carantaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā nānussavanti [nānusenti (ka.)]? Seyyathāpi, bhikkhave, puriso bahukaṇṭakaṃ dāyaṃ paviseyya. Tassa puratopi kaṇṭako, pacchatopi kaṇṭako, uttaratopi kaṇṭako, dakkhiṇatopi kaṇṭako, heṭṭhatopi kaṇṭako, uparitopi kaṇṭako. So satova abhikkameyya, satova paṭikkameyya – ‘mā maṃ kaṇṭako’ti. Evameva kho, bhikkhave, yaṃ loke piyarūpaṃ sātarūpaṃ, ayaṃ vuccati ariyassa vinaye kaṇṭako”ti. Iti viditvā [kaṇḍako. taṃ kaṇḍakoti iti viditvā (sī.)] saṃvaro ca asaṃvaro ca veditabbo.

“Kathañca, bhikkhave, asaṃvaro hoti? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe adhimuccati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti…pe… jivhāya rasaṃ sāyitvā…pe… manasā dhammaṃ viññāya piyarūpe dhamme adhimuccati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Evaṃ kho, bhikkhave, asaṃvaro hoti.

“Kathañca, bhikkhave, saṃvaro hoti? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti…pe… jivhā rasaṃ sāyitvā…pe… manasā dhammaṃ viññāya piyarūpe dhamme nādhimuccati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Evaṃ kho, bhikkhave, saṃvaro hoti.

“Tassa ce, bhikkhave, bhikkhuno evaṃ carato evaṃ viharato kadāci karahaci satisammosā uppajjanti, pāpakā akusalā sarasaṅkappā saṃyojaniyā, dandho, bhikkhave, satuppādo. Atha kho naṃ khippameva pajahati vinodeti byantīkaroti anabhāvaṃ gameti.

“Seyyathāpi, bhikkhave, puriso divasaṃsantatte [divasasantatte (sī.)] ayokaṭāhe dve vā tīṇi vā udakaphusitāni nipāteyya. Dandho, bhikkhave, udakaphusitānaṃ nipāto, atha kho naṃ khippameva parikkhayaṃ pariyādānaṃ gaccheyya. Evameva kho, bhikkhave, tassa ce bhikkhuno evaṃ carato, evaṃ viharato kadāci karahaci satisammosā uppajjanti pāpakā akusalā sarasaṅkappā saṃyojaniyā, dandho, bhikkhave, satuppādo. Atha kho naṃ khippameva pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Evaṃ kho, bhikkhave, bhikkhuno cāro ca vihāro ca anubuddho hoti; yathā carantaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā nānussavanti. Tañce, bhikkhave, bhikkhuṃ evaṃ carantaṃ evaṃ viharantaṃ rājāno vā rājamahāmattā vā mittā vā amaccā vā ñātī vā sālohitā vā, bhogehi abhihaṭṭhuṃ pavāreyyuṃ – ‘ehi [evaṃ (sī.)], bho purisa, kiṃ te ime kāsāvā anudahanti, kiṃ muṇḍo kapālamanucarasi, ehi hīnāyāvattitvā bhoge ca bhuñjassu, puññāni ca karohī’ti. So vata, bhikkhave, bhikkhu evaṃ caranto evaṃ viharanto sikkhaṃ paccakkhāya hīnāyāvattissatīti netaṃ ṭhānaṃ vijjati.

“Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā. Atha mahājanakāyo āgaccheyya kuddāla-piṭakaṃ ādāya – ‘mayaṃ imaṃ gaṅgaṃ nadiṃ pacchāninnaṃ karissāma pacchāpoṇaṃ pacchāpabbhāran’ti. Taṃ kiṃ maññatha, bhikkhave, api nu kho so mahājanakāyo gaṅgaṃ nadiṃ pacchāninnaṃ kareyya pacchāpoṇaṃ pacchāpabbhāran”ti? “No hetaṃ, bhante”. “Taṃ kissa hetu”? “Gaṅgā, bhante, nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; sā na sukarā pacchāninnā kātuṃ pacchāpoṇā pacchāpabbhārā. Yāvadeva ca pana so mahājanakāyo kilamathassa vighātassa bhāgī assā”ti. “Evameva kho, bhikkhave, tañce bhikkhuṃ evaṃ carantaṃ evaṃ viharantaṃ rājāno vā rājamahāmattā vā mittā vā amaccā vā ñātī vā sālohitā vā bhogehi abhihaṭṭhuṃ pavāreyyuṃ – ‘ehi, bho purisa, kiṃ te ime kāsāvā anudahanti, kiṃ muṇḍo kapālamanucarasi, ehi hīnāyāvattitvā bhoge ca bhuñjassu, puññāni ca karohī’ti. So vata, bhikkhave, bhikkhu evaṃ caranto evaṃ viharanto sikkhaṃ paccakkhāya hīnāyāvattissatīti netaṃ ṭhānaṃ vijjati. Taṃ kissa hetu? Yañhi taṃ, bhikkhave, cittaṃ dīgharattaṃ vivekaninnaṃ vivekapoṇaṃ vivekapabbhāraṃ, tathā [kañca (syā. kaṃ. ka.)] hīnāyāvattissatīti netaṃ ṭhānaṃ vijjatī”ti. Sattamaṃ.

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［二O三］ 第七 苦法

三 “诸比丘！当比丘如实了知一切苦法（导致苦的现象）的生起与息灭时，他就（正确地）看待了各种欲乐。当他这样看待欲乐时，凡是对于欲乐的欲贪、欲爱、欲迷、欲恼，他就不会潜藏不舍。他就觉悟了自己的行处和住处，这样行、住时，贪欲、忧恼、邪恶、不善法就不会潜藏不舍。

四 诸比丘！比丘如何如实了知一切苦法的生起与息灭呢？“这就是色，这就是色的生起，这就是色的息灭；这就是受……这就是想……这就是行……这就是识，这就是识的生起，这就是识的息灭。”诸比丘！像这样，比丘如实了知一切苦法的生起与息灭。

五 诸比丘！比丘如何看待各种欲乐？当他看待欲乐时，对于欲乐的欲贪、欲爱、欲迷、欲恼就不会潜藏不舍。诸比丘！譬如有一个超过一人深的炭火坑，里面充满了无焰、无烟的炽热炭火。这时有一个想活命不想死、希求安乐而厌恶痛苦的人来了。有两个强壮的男人抓住他的左右手臂，把他拖向那个炭火坑。他就会向这边、那边扭动身体。这是什么原因呢？诸比丘！因为那个人知道：“如果我掉进这个炭火坑，以此因缘，我将会死亡，或者遭受如同死亡那样的痛苦。”同样地，诸比丘！比丘以炭火坑为譬喻来看待欲乐，当他这样看待欲乐时，对于欲乐的欲贪、欲爱、欲迷、欲恼就不会潜藏不舍。

六 诸比丘！比丘如何觉悟自己的行处和住处，使得这样行、住时，贪欲、忧恼、邪恶不善法不会流注潜藏？诸比丘！譬如有人进入一个长满荆棘的丛林，他的前面有荆棘，后面有荆棘，北面有荆棘，南面有荆棘，下面有荆棘，上面也有荆棘。他会带着正念前进，带着正念后退，（心想：）“不要让荆棘刺到我！”同样地，诸比丘！凡是世间那些可爱的、令人愉悦的事物，在圣者的律中被称为“荆棘”。

七 如此了知后，应当知道什么是防护，什么是不防护。

八 诸比丘！什么是不防护呢？诸比丘！在此，有比丘用眼睛看到色之后，对可爱的色生起贪着，对不可爱的色生起排斥，身念没有安住，心量狭小地安住，并且不如实了知那心解脱、慧解脱，致使那些已生起的恶不善法不能无余息灭。……用耳朵听到声……用鼻子嗅到香……用舌头尝到味……用身体触到触……用意识了知法之后，对可爱的法生起贪着，对不可爱的法生起排斥，身念没有安住，心量狭小地安住，并且不如实了知那心解脱、慧解脱，致使那些已生起的恶不善法不能无余息灭。诸比丘！像这样就是不防护。

九 诸比丘！什么是防护呢？诸比丘！在此，有比丘用眼睛看到色之后，对可爱的色不生贪着，对不可爱的色不生排斥，身念安住，心量无量地安住，并且如实了知那心解脱、慧解脱，致使那些已生起的恶不善法能够无余息灭。……用耳朵听到声……用鼻子嗅到香……用舌头尝到味……用身体触到触……用意识了知法之后，对可爱的法不生贪着，对不可爱的法不生排斥，身念安住，心量无量地安住，并且如实了知那心解脱、慧解脱，致使那些已生起的恶不善法能够无余息灭。

诸比丘！这就是防护。

一O 诸比丘！像这样行、这样住的比丘，如果偶尔有时失念，生起了与结缚有关的、包含忆念和思虑的恶不善念头，诸比丘！虽然正念的生起缓慢，但他能迅速地舍弃、排除、终结、灭除那个念头。

诸比丘！譬如有人往白天晒得滚烫的铁锅上滴落两三滴水。诸比丘！水滴的落下是缓慢的，但它们会迅速地蒸发、消失。同样地，诸比丘！像这样行、这样住的比丘，如果偶尔有时失念，生起了与结缚有关的、包含忆念和思虑的恶不善念头，诸比丘！虽然正念的生起缓慢，但他能迅速地舍弃、排除、终结、灭除那个念头。

一一 诸比丘！像这样，比丘觉悟了自己的行处和住处，这样行、住时，贪欲、忧恼、邪恶不善法就不会流注潜藏。诸比丘！对于这样行、这样住的比丘，如果有国王、国王的大臣、朋友、同事、亲戚、或族人等，拿出财富来劝诱他说：“来吧，贤友！你何必被这些袈裟所困扰？何必剃光头、拿着钵到处行走？来吧！还俗吧，享受财富，也做些福德善行。”诸比丘！那位这样行、这样住的比丘，会因此舍弃学处而还俗——这是不可能发生的。

一二 诸比丘！譬如恒河向东倾斜、向东流淌、向东奔流。这时有一大群人带着锄头和篮子来了，（说：）“我们要让这条恒河向西倾斜、向西流淌、向西奔流。”诸比丘！你们认为如何？那一大群人能让恒河向西倾斜、向西流淌、向西奔流吗？”

“不可能，世尊。”

“这是什么原因呢？”

“世尊！恒河是向东倾斜、向东流淌、向东奔流的，要让它向西倾斜、向西流淌、向西奔流是不容易的。而且，那一大群人最终只会落得疲惫和烦恼。”

一三 “同样地，诸比丘！对于这样行、这样住的比丘，如果有国王、国王的大臣、朋友、同事、亲戚、或族人等，拿出财富来劝诱他说：‘来吧，贤友！你何必被这些袈裟所困扰？何必剃光头、拿着钵到处行走？来吧！还俗吧，享受财富，也做些福德善行。’诸比丘！那位这样行、这样住的比丘，会因此舍弃学处而还俗——这是不可能发生的。这是什么原因呢？诸比丘！因为那颗心长久以来倾向于远离、趋向于远离、专注于远离，它会再转而趋向低劣（的欲乐生活）——这是不可能发生的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.19 Āsīvisavagga 毒蛇品 (SN 35.238-248)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.19.8 Kiṃsukopamasutta 紧叔迦树譬喻 (SN 35.245)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Kiṃsukopamasuttaṃ

245. Atha kho aññataro bhikkhu yenaññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ etadavoca – “kittāvatā nu kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī”ti? “Yato kho, āvuso, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca yathābhūtaṃ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī”ti.

Atha kho so bhikkhu asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena [pañhāveyyākaraṇena (syā. kaṃ. ka.)], yenaññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ etadavoca – “kittāvatā nu kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī”ti? “Yato kho, āvuso, bhikkhu pañcannaṃ upādānakkhandhānaṃ samudayañca atthaṅgamañca yathābhūtaṃ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī”ti.

Atha kho so bhikkhu asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena, yenaññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ etadavoca – “kittāvatā nu kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī”ti? “Yato kho, āvuso, bhikkhu catunnaṃ mahābhūtānaṃ samudayañca atthaṅgamañca yathābhūtaṃ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī”ti.

Atha kho so bhikkhu asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena, yenaññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ etadavoca – “kittāvatā nu kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī”ti? “Yato kho, āvuso, bhikkhu yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhammanti yathābhūtaṃ pajānāti, ettāvatā, kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī”ti.

Atha kho so bhikkhu asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena, yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca – “idhāhaṃ, bhante, yenaññataro bhikkhu tenupasaṅkamiṃ; upasaṅkamitvā taṃ bhikkhuṃ etadavocaṃ – kittāvatā nu kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī’ti? Evaṃ vutte, bhante, so bhikkhu maṃ etadavoca – ‘yato kho, āvuso, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca yathābhūtaṃ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī’ti. Atha khvāhaṃ, bhante, asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena, yenaññataro bhikkhu tenupasaṅkamiṃ; upasaṅkamitvā taṃ bhikkhuṃ etadavocaṃ – ‘kittāvatā nu kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī’ti? Evaṃ vutte, bhante, so bhikkhu maṃ etadavoca – ‘yato kho, āvuso, bhikkhu pañcannaṃ upādānakkhandhānaṃ…pe… catunnaṃ mahābhūtānaṃ samudayañca atthaṅgamañca yathābhūtaṃ pajānāti…pe… yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhammanti yathābhūtaṃ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṃ suvisuddhaṃ hotī’ti. Atha khvāhaṃ, bhante, asantuṭṭho tassa bhikkhussa pañhaveyyākaraṇena yena bhagavā tenupasaṅkamiṃ ( ) [(upasaṅkamitvā bhagavantaṃ etadavocaṃ) (ka.)]. Kittāvatā nu kho, bhante, bhikkhuno dassanaṃ suvisuddhaṃ hotī”ti?

“Seyyathāpi, bhikkhu, purisassa kiṃsuko adiṭṭhapubbo assa. So yenaññataro puriso kiṃsukassa dassāvī tenupasaṅkameyya. Upasaṅkamitvā taṃ purisaṃ evaṃ vadeyya – ‘kīdiso, bho purisa, kiṃsuko’ti? So evaṃ vadeyya – ‘kāḷako kho, ambho purisa, kiṃsuko – seyyathāpi jhāmakhāṇū’ti. Tena kho pana, bhikkhu, samayena tādisovassa kiṃsuko yathāpi [yathā (sī. syā. kaṃ.) dutiyavārādīsu pana “yathāpi”tveva dissati] tassa purisassa dassanaṃ. Atha kho, so bhikkhu, puriso asantuṭṭho tassa purisassa pañhaveyyākaraṇena, yenaññataro puriso kiṃsukassa dassāvī tenupasaṅkameyya; upasaṅkamitvā taṃ purisaṃ evaṃ vadeyya – ‘kīdiso, bho purisa, kiṃsuko’ti? So evaṃ vadeyya – ‘lohitako kho, ambho purisa, kiṃsuko – seyyathāpi maṃsapesī’ti. Tena kho pana, bhikkhu, samayena tādisovassa kiṃsuko yathāpi tassa purisassa dassanaṃ. Atha kho so bhikkhu puriso asantuṭṭho tassa purisassa pañhaveyyākaraṇena, yenaññataro puriso kiṃsukassa dassāvī tenupasaṅkameyya; upasaṅkamitvā taṃ purisaṃ evaṃ vadeyya – ‘kīdiso, bho purisa, kiṃsuko’ti? So evaṃ vadeyya – ‘ocīrakajāto [ojīrakajāto (sī.), odīrakajāto (pī.)] kho, ambho purisa, kiṃsuko ādinnasipāṭiko – seyyathāpi sirīso’ti. Tena kho pana, bhikkhu, samayena tādisovassa kiṃsuko, yathāpi tassa purisassa dassanaṃ. Atha kho so bhikkhu puriso asantuṭṭho tassa purisassa pañhaveyyākaraṇena, yenaññataro puriso kiṃsukassa dassāvī tenupasaṅkameyya; upasaṅkamitvā taṃ purisaṃ evaṃ vadeyya – ‘kīdiso, bho purisa, kiṃsuko’ti? So evaṃ vadeyya – ‘bahalapattapalāso sandacchāyo [saṇḍacchāyo (syā. kaṃ.)] kho, ambho purisa, kiṃsuko – seyyathāpi nigrodho’ti. Tena kho pana, bhikkhu, samayena tādisovassa kiṃsuko, yathāpi tassa purisassa dassanaṃ. Evameva kho, bhikkhu, yathā yathā adhimuttānaṃ tesaṃ sappurisānaṃ dassanaṃ suvisuddhaṃ hoti, tathā tathā kho tehi sappurisehi byākataṃ.

“Seyyathāpi, bhikkhu, rañño paccantimaṃ nagaraṃ daḷhuddhāpaṃ [daḷhuddāpaṃ (sī. pī.)] daḷhapākāratoraṇaṃ chadvāraṃ. Tatrassa dovāriko paṇḍito byatto medhāvī, aññātānaṃ nivāretā, ñātānaṃ pavesetā. Puratthimāya disāya āgantvā sīghaṃ dūtayugaṃ taṃ dovārikaṃ evaṃ vadeyya – ‘kahaṃ, bho purisa, imassa nagarassa nagarassāmī’ti? So evaṃ vadeyya – ‘eso, bhante, majjhe siṅghāṭake nisinno’ti. Atha kho taṃ sīghaṃ dūtayugaṃ nagarassāmikassa yathābhūtaṃ vacanaṃ niyyātetvā yathāgatamaggaṃ paṭipajjeyya. Pacchimāya disāya āgantvā sīghaṃ dūtayugaṃ…pe… uttarāya disāya… dakkhiṇāya disāya āgantvā sīghaṃ dūtayugaṃ taṃ dovārikaṃ evaṃ vadeyya – ‘kahaṃ, bho purisa, imassa nagarassāmī’ti? So evaṃ vadeyya – ‘eso, bhante, majjhe siṅghāṭake nisinno’ti. Atha kho taṃ sīghaṃ dūtayugaṃ nagarassāmikassa yathābhūtaṃ vacanaṃ niyyātetvā yathāgatamaggaṃ paṭipajjeyya.

“Upamā kho myāyaṃ, bhikkhu, katā atthassa viññāpanāya. Ayañcettha attho – ‘nagaran’ti kho, bhikkhu, imassetaṃ cātumahābhūtikassa kāyassa adhivacanaṃ mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādanaparimaddanabhedanaviddhaṃsanadhammassa. ‘Cha dvārā’ti kho, bhikkhu, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ. ‘Dovāriko’ti kho, bhikkhu, satiyā etaṃ adhivacanaṃ. ‘Sīghaṃ dūtayugan’ti kho, bhikkhu, samathavipassanānetaṃ adhivacanaṃ. ‘Nagarassāmī’ti kho, bhikkhu, viññāṇassetaṃ adhivacanaṃ. ‘Majjhe siṅghāṭako’ti kho, bhikkhu, catunnetaṃ mahābhūtānaṃ adhivacanaṃ – pathavīdhātuyā, āpodhātuyā, tejodhātuyā, vāyodhātuyā. ‘Yathābhūtaṃ vacanan’ti kho, bhikkhu, nibbānassetaṃ adhivacanaṃ. ‘Yathāgatamaggo’ti kho, bhikkhu, ariyassetaṃ aṭṭhaṅgikassa maggassa adhivacanaṃ, seyyathidaṃ – sammādiṭṭhiyā…pe… sammāsamādhissā”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［二O四］ 第八 紧叔迦树譬喻

二 那时，有一位比丘去到另一位比丘的住处。到了之后，他对那位比丘说：“贤友！达到什么程度，比丘的见才算是非常清净呢？”“贤友！当比丘如实了知六触处的生起与息灭时，贤友！达到这个程度，比丘的见就是非常清净了。”

三 那时，那位比丘不满意那位比丘的解答，就去到另一位比丘的住处，问那位比丘说：“贤友！达到什么程度，比丘的见才算是非常清净呢？”

“贤友！当比丘如实了知五取蕴的生起与息灭时，贤友！达到这个程度，比丘的见就是非常清净了。”

四 那时，那位比丘不满意这位比丘的解答，就去到另一位比丘的住处，问那位比丘说：“贤友！达到什么程度，比丘的见才算是非常清净呢？”

“贤友！当比丘如实了知四大的生起与息灭时，贤友！达到这个程度，比丘的见就是非常清净了。”

五 那时，那位比丘不满意这位比丘的解答，就去到另一位比丘的住处，问那位比丘说：“贤友！达到什么程度，比丘的见才算是非常清净呢？”

“贤友！当比丘如实了知‘凡是任何生起之法，那一切都是息灭之法’时，贤友！达到这个程度，比丘的见就是非常清净了。”

六 那时，那位比丘不满意那位比丘的解答，就来到世尊的住处。顶礼世尊后，坐在一边。坐在一边的那位比丘对世尊说：“世尊！我到一位比丘那里，问他：‘贤友！达到什么程度，比丘的见才算是非常清净呢？’世尊！那位比丘这样回答我：‘贤友！当比丘如实了知六触处的生起与息灭时，贤友！达到这个程度，比丘的见就是非常清净了。’世尊！我不满意那位比丘的解答，就去到另一位比丘那里，问他：‘贤友！达到什么程度，比丘的见才算是非常清净呢？’世尊！那位比丘这样回答我：‘贤友！当比丘如实了知五取蕴的……四大的……凡是任何生起之法，那一切都是息灭之法时，贤友！达到这个程度，比丘的见就是非常清净了。’世尊！我不满意那位比丘的解答，于是来到了世尊这里。（向世尊问道：）世尊！达到什么程度，比丘的见才算是非常清净呢？”

七 “比丘！譬如有一个人从未见过紧叔迦树。他去到一个见过紧叔迦树的人那里。到了之后，问那个人说：‘喂，朋友！紧叔迦树是什么样子的？’那人回答说：‘喂，朋友！紧叔迦树是黑色的，就像烧焦的树桩一样。’比丘！当时，紧叔迦树确实是像那个人所见的那样。比丘！那个人不满意那个人的解答，就去到另一个见过紧叔迦树的人那里；到了之后，问那个人说：‘喂，朋友！紧叔迦树是什么样子的？’那人回答说：‘喂，朋友！紧叔迦树是红色的，就像一块肉一样。’比丘！当时，紧叔迦树确实是像那个人所见的那样。那个人不满意那个人的解答……去到另一个见过紧叔迦树的人那里；到了之后，问那个人说：‘喂，朋友！紧叔迦树是什么样子的？’那人回答说：‘喂，朋友！紧叔迦树的树皮剥落，豆荚裂开，就像尸利沙树一样。’比丘！当时，紧叔迦树确实是像那个人所见的那样。那个人不满意那个人的解答……去到另一个见过紧叔迦树的人那里；到了之后，问那个人说：‘喂，朋友！紧叔迦树是什么样子的？’那人回答说：‘喂，朋友！紧叔迦树枝叶繁茂，树荫浓密，就像榕树一样。’比丘！当时，紧叔迦树确实是像那个人所见的那样。同样地，比丘！那些善男子的见解是如何清净，他们各自所信解的方面就是如何，那些善男子就是那样解说的。

八 比丘！譬如国王边境的一座城市，有坚固的地基，坚固的城墙和城门，有六个城门。那里有一个聪慧、干练、有智慧的守门人，阻止陌生人进入，让认识的人进入。这时从东方来了一对迅捷的信使，问那个守门人：‘喂，朋友！这座城的城主在哪里？’守门人回答说：‘尊者！他坐在中间的十字路口。’于是那对迅捷的信使如实地向城主传达了讯息，然后循着来时的路回去了。从西方来了一对迅捷的信使……从北方……从南方来了一对迅捷的信使，问那个守门人：‘喂，朋友！这座城的城主在哪里？’守门人回答说：‘尊者！他坐在中间的十字路口。’于是那对迅捷的信使如实地向城主传达了讯息，然后循着来时的路回去了。

九 比丘！我作这个譬喻是为了说明意义。这里的意义是这样的：比丘！‘城市’，这是对此由四大种组成、父母所生、饭食所养、具有无常、受擦洗、按摩、破坏、分解性质的身体的譬喻。比丘！‘六个城门’，这是对六内处的譬喻。比丘！‘守门人’，这是对正念的譬喻。比丘！‘迅捷的信使对’，这是对奢摩他（止）和毗婆舍那（观）的譬喻。比丘！‘城主’，这是对识的譬喻。比丘！‘中间的十字路口’，这是对四大的譬喻——地界、水界、火界、风界。比丘！‘如实的讯息’，这是对涅槃的譬喻。比丘！‘来时的路’，这是对圣八支道的譬喻，即：正见……乃至……正定。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.19 Āsīvisavagga 毒蛇品 (SN 35.238-248)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.19.9 Vīṇopamasutta 琵琶譬喻 (SN 35.246)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Vīṇopamasuttaṃ

246. “Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā cakkhuviññeyyesu rūpesu uppajjeyya chando vā rāgo vā doso vā moho vā paṭighaṃ vāpi [paṭighaṃ vā (sī.)] cetaso, tato cittaṃ nivāreyya. Sabhayo ceso maggo sappaṭibhayo ca sakaṇṭako ca sagahano ca ummaggo ca kummaggo ca duhitiko ca. Asappurisasevito ceso maggo, na ceso maggo sappurisehi sevito. Na tvaṃ etaṃ arahasīti. Tato cittaṃ nivāraye cakkhuviññeyyehi rūpehi…pe… yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā jivhāviññeyyesu rasesu…pe… manoviññeyyesu dhammesu uppajjeyya chando vā rāgo vā doso vā moho vā paṭighaṃ vāpi cetaso tato cittaṃ nivāreyya. Sabhayo ceso maggo sappaṭibhayo ca sakaṇṭako ca sagahano ca ummaggo ca kummaggo ca duhitiko ca. Asappurisasevito ceso maggo, na ceso maggo sappurisehi sevito. Na tvaṃ etaṃ arahasīti. Tato cittaṃ nivāraye manoviññeyyehi dhammehi.

“Seyyathāpi, bhikkhave, kiṭṭhaṃ sampannaṃ. Kiṭṭhārakkho [kiṭṭhārakkhako (sī.)] ca pamatto, goṇo ca kiṭṭhādo aduṃ kiṭṭhaṃ otaritvā yāvadatthaṃ madaṃ āpajjeyya pamādaṃ āpajjeyya; evameva kho, bhikkhave, assutavā puthujjano chasu phassāyatanesu asaṃvutakārī pañcasu kāmaguṇesu yāvadatthaṃ madaṃ āpajjati pamādaṃ āpajjati.

“Seyyathāpi, bhikkhave, kiṭṭhaṃ sampannaṃ kiṭṭhārakkho ca appamatto goṇo ca kiṭṭhādo aduṃ kiṭṭhaṃ otareyya. Tamenaṃ kiṭṭhārakkho nāsāyaṃ suggahitaṃ gaṇheyya. Nāsāyaṃ suggahitaṃ gahetvā uparighaṭāyaṃ suniggahitaṃ niggaṇheyya. Uparighaṭāyaṃ suniggahitaṃ niggahetvā daṇḍena sutāḷitaṃ tāḷeyya. Daṇḍena sutāḷitaṃ tāḷetvā osajjeyya. Dutiyampi kho, bhikkhave …pe… tatiyampi kho, bhikkhave, goṇo kiṭṭhādo aduṃ kiṭṭhaṃ otareyya. Tamenaṃ kiṭṭhārakkho nāsāyaṃ suggahitaṃ gaṇheyya. Nāsāyaṃ suggahitaṃ gahetvā uparighaṭāyaṃ suniggahitaṃ niggaṇheyya. Uparighaṭāyaṃ suniggahitaṃ niggahetvā daṇḍena sutāḷitaṃ tāḷeyya. Daṇḍena sutāḷitaṃ tāḷetvā osajjeyya. Evañhi so, bhikkhave, goṇo kiṭṭhādo gāmagato vā araññagato vā, ṭhānabahulo vā assa nisajjabahulo vā na taṃ kiṭṭhaṃ puna otareyya – tameva purimaṃ daṇḍasamphassaṃ samanussaranto. Evameva kho, bhikkhave, yato kho bhikkhuno chasu phassāyatanesu cittaṃ udujitaṃ hoti sudujitaṃ, ajjhattameva santiṭṭhati, sannisīdati, ekodi hoti, samādhiyati.

“Seyyathāpi, bhikkhave, rañño vā rājamahāmattassa vā vīṇāya saddo assutapubbo assa. So vīṇāsaddaṃ suṇeyya. So evaṃ vadeyya – ‘ambho, kassa [kissa (sī. pī.)] nu kho eso saddo evaṃrajanīyo evaṃkamanīyo evaṃmadanīyo evaṃmucchanīyo evaṃbandhanīyo’ti? Tamenaṃ evaṃ vadeyyuṃ – ‘esā, kho, bhante, vīṇā nāma, yassā eso saddo evaṃrajanīyo evaṃkamanīyo evaṃmadanīyo evaṃmucchanīyo evaṃbandhanīyo’ti. So evaṃ vadeyya – ‘gacchatha me, bho, taṃ vīṇaṃ āharathā’ti. Tassa taṃ vīṇaṃ āhareyyuṃ. Tamenaṃ evaṃ vadeyyuṃ – ‘ayaṃ kho sā, bhante, vīṇā yassā eso saddo evaṃrajanīyo evaṃkamanīyo evaṃmadanīyo evaṃmucchanīyo evaṃbandhanīyo’ti. So evaṃ vadeyya – ‘alaṃ me, bho, tāya vīṇāya, tameva me saddaṃ āharathā’ti. Tamenaṃ evaṃ vadeyyuṃ – ‘ayaṃ kho, bhante, vīṇā nāma anekasambhārā mahāsambhārā. Anekehi sambhārehi samāraddhā vadati, seyyathidaṃ – doṇiñca paṭicca cammañca paṭicca daṇḍañca paṭicca upadhāraṇe ca paṭicca tantiyo ca paṭicca koṇañca paṭicca purisassa ca tajjaṃ vāyāmaṃ paṭicca evāyaṃ, bhante, vīṇā nāma anekasambhārā mahāsambhārā. Anekehi sambhārehi samāraddhā vadatī’ti. So taṃ vīṇaṃ dasadhā vā satadhā vā phāleyya, dasadhā vā satadhā vā taṃ phāletvā sakalikaṃ sakalikaṃ kareyya. Sakalikaṃ sakalikaṃ karitvā agginā ḍaheyya, agginā ḍahitvā masiṃ kareyya. Masiṃ karitvā mahāvāte vā ophuneyya [opuneyya (sī. pī.), ophuṇeyya (?)], nadiyā vā sīghasotāya pavāheyya. So evaṃ vadeyya – ‘asatī kirāyaṃ, bho, vīṇā nāma, yathevaṃ yaṃ [yathevāyaṃ (sī.), yathevayaṃ (pī.)] kiñci vīṇā nāma ettha ca panāyaṃ jano [ettha panāyaṃ jano (syā. kaṃ.), ettha ca mahājano (pī. ka.)] ativelaṃ pamatto palaḷito’ti. Evameva kho, bhikkhave, bhikkhu rūpaṃ samanvesati [samannesati (sī. syā. kaṃ.), samanesati (pī.)] yāvatā rūpassa gati, vedanaṃ samanvesati yāvatā vedanāya gati, saññaṃ samanvesati yāvatā saññāya gati, saṅkhāre samanvesati yāvatā saṅkhārānaṃ gati, viññāṇaṃ samanvesati yāvatā viññāṇassa gati. Tassa rūpaṃ samanvesato yāvatā rūpassa gati, vedanaṃ samanvesato…pe… saññaṃ… saṅkhāre… viññāṇaṃ samanvesato yāvatā viññāṇassa gati. Yampissa taṃ hoti ahanti vā mamanti vā asmīti vā tampi tassa na hotī”ti. Navamaṃ.

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［二O五］ 第九 琵琶譬喻

三 “诸比丘！任何比丘或比丘尼，如果对眼所识知的色生起了欲求、贪爱、嗔恚、愚痴或任何心的对抗，他应当由此制止那颗心。（他应反思：）‘这条路是危险的、可怕的、有荆棘的、难行的、是岔路、是邪路、是歧途。这条路是非善人所走的，这条路不是善人所走的。你不适合走这条路！’像这样，他应当制止那颗心，使它不倾向于眼所识知的色。……诸比丘！任何比丘或比丘尼，如果对舌所识知的味……对意所识知的法生起了欲求、贪爱、嗔恚、愚痴或任何心的对抗，他应当由此制止那颗心。（他应反思：）‘这条路是危险的、可怕的、有荆棘的、难行的、是岔路、是邪路、是歧途。这条路是非善人所走的，这条路不是善人所走的。你不适合走这条路！’像这样，他应当制止那颗心，使它不倾向于意所识知的法。

四 诸比丘！譬如庄稼成熟了，但看守庄稼的人放逸懈怠，一头爱吃庄稼的牛闯入庄稼地，随心所欲地吃个够，沉溺其中，放纵不已。同样地，诸比丘！未闻圣法的凡夫，在六触处不加防护，在五种欲乐中随心所欲地沉溺、放纵。

五 诸比丘！譬如庄稼成熟了，看守庄稼的人不放逸。有一头爱吃庄稼的牛闯入那片庄稼地。看守庄稼的人会牢牢抓住它的鼻子。牢牢抓住鼻子后，再用轭紧紧地套在它的额头上部。紧紧套住额头上部后，用棍子狠狠地抽打它。狠狠抽打后，再把它放走。诸比丘！第二次……诸比丘！第三次，那头爱吃庄稼的牛又闯入那片庄稼地。看守庄稼的人会牢牢抓住它的鼻子。牢牢抓住鼻子后，再用轭紧紧地套在它的额头上部。紧紧套住额头上部后，用棍子狠狠地抽打它。狠狠抽打后，再把它放走。诸比丘！这样之后，那头爱吃庄稼的牛无论是走到村庄里还是森林里，无论是站立还是坐卧，只要回想起先前被棍子抽打的经历，就不会再闯入那片庄稼地了。同样地，诸比丘！当比丘在六触处的心被调伏、善调伏时，它就会安住于内，沉静下来，变得专一、安定。

六 诸比丘！譬如国王或国王的大臣从未听过琵琶的声音。他听到琵琶的声音，便会这样说：‘喂！这是什么声音，如此动听、如此悦耳、如此醉人、如此迷人、如此摄受人心？’人们会告诉他：‘陛下！这叫做琵琶，它的声音如此动听、如此悦耳、如此醉人、如此迷人、如此摄受人心。’他会说：‘去，把那把琵琶给我拿来。’他们就把那把琵琶拿来给他。他们对他说：‘陛下！这就是那把琵琶，它的声音如此动听、如此悦耳、如此醉人、如此迷人、如此摄受人心。’他会说：‘这把琵琶对我没用，把那个声音给我拿来！’人们会对他说：‘陛下！这所谓的琵琶，是由许多部分组成的，是一个大的组合体。它依赖许多部分的组合才能发出声音，也就是说：依赖琴身、依赖琴皮、依赖琴杆、依赖琴头、依赖琴弦、依赖琴拨，并且依赖弹奏者相应的努力。陛下！像这样，这所谓的琵琶，是由许多部分组成的，是一个大的组合体，依赖许多部分的组合才能发出声音。’于是，他把那把琵琶劈成十块或一百块，劈成十块或一百块后，再把它碎成小片。碎成小片后，用火烧掉。烧成灰烬后，把灰烬或者在大风中吹散，或者在湍急的河流中冲走。然后他会说：‘朋友们，这所谓的琵琶，无论它是什么，原来是虚幻不实的啊！而人们却如此长久地对此放逸沉迷！’

七 同样地，诸比丘！比丘探究色，直至色的范围；探究受，直至受的范围；探究想，直至想的范围；探究行，直至行的范围；探究识，直至识的范围。当他探究色，直至色的范围；探究受……想……行……探究识，直至识的范围时，凡是那些曾被他认为是‘我’、‘我的’、或‘我是’的东西，对他来说也不复存在了。”

☸.....................................................................

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.19 Āsīvisavagga 毒蛇品 (SN 35.238-248)”

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【经名】 1.19.10 Chappāṇakopamasutta 六生物 (SN 35.247)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Chappāṇakopamasuttaṃ

247. “Seyyathāpi, bhikkhave, puriso arugatto pakkagatto saravanaṃ paviseyya. Tassa kusakaṇṭakā ceva pāde vijjheyyuṃ, sarapattāni ca gattāni [sarapattāni pakkagattāni (syā. kaṃ.), arupakkāni gattāni (pī. ka.)] vilekheyyuṃ. Evañhi so, bhikkhave, puriso bhiyyosomattāya tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvediyetha. Evameva kho, bhikkhave, idhekacco bhikkhu gāmagato vā araññagato vā labhati vattāraṃ – ‘ayañca so [ayañca kho (pī. ka.), ayaṃ so (?)] āyasmā evaṃkārī evaṃsamācāro asucigāmakaṇṭako’ti. Taṃ kaṇṭakoti [taṃ “asucigāmakaṇḍato”ti (ka.)] iti viditvā saṃvaro ca asaṃvaro ca veditabbo.

“Kathañca, bhikkhave, asaṃvaro hoti? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe adhimuccati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya piyarūpe dhamme adhimuccati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.

“Seyyathāpi, bhikkhave, puriso chappāṇake gahetvā nānāvisaye nānāgocare daḷhāya rajjuyā bandheyya. Ahiṃ gahetvā daḷhāya rajjuyā bandheyya. Susumāraṃ [suṃsumāraṃ (sī. syā. kaṃ. pī.)] gahetvā daḷhāya rajjuyā bandheyya. Pakkhiṃ gahetvā daḷhāya rajjuyā bandheyya. Kukkuraṃ gahetvā daḷhāya rajjuyā bandheyya. Siṅgālaṃ gahetvā daḷhāya rajjuyā bandheyya. Makkaṭaṃ gahetvā daḷhāya rajjuyā bandheyya. Daḷhāya rajjuyā bandhitvā majjhe gaṇṭhiṃ karitvā ossajjeyya. Atha kho, te, bhikkhave, chappāṇakā nānāvisayā nānāgocarā sakaṃ sakaṃ gocaravisayaṃ āviñcheyyuṃ [āviñjeyyuṃ (sī.)] – ahi āviñcheyya ‘vammikaṃ pavekkhāmī’ti, susumāro āviñcheyya ‘udakaṃ pavekkhāmī’ti, pakkhī āviñcheyya ‘ākāsaṃ ḍessāmī’ti, kukkuro āviñcheyya ‘gāmaṃ pavekkhāmī’ti, siṅgālo āviñcheyya ‘sīvathikaṃ [sivathikaṃ (ka.)] pavekkhāmī’ti, makkaṭo āviñcheyya ‘vanaṃ pavekkhāmī’ti. Yadā kho te, bhikkhave, chappāṇakā jhattā assu kilantā, atha kho yo nesaṃ pāṇakānaṃ balavataro assa tassa te anuvatteyyuṃ, anuvidhāyeyyuṃ vasaṃ gaccheyyuṃ. Evameva kho, bhikkhave, yassa kassaci bhikkhuno kāyagatāsati abhāvitā abahulīkatā, taṃ cakkhu āviñchati manāpiyesu rūpesu, amanāpiyā rūpā paṭikūlā honti…pe… mano āviñchati manāpiyesu dhammesu, amanāpiyā dhammā paṭikūlā honti. Evaṃ kho, bhikkhave, asaṃvaro hoti.

“Kathañca, bhikkhave, saṃvaro hoti? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti, yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti…pe… jivhā rasaṃ sāyitvā…pe… manasā dhammaṃ viññāya piyarūpe dhamme nādhimuccati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.

“Seyyathāpi, bhikkhave, puriso chappāṇake gahetvā nānāvisaye nānāgocare daḷhāya rajjuyā bandheyya. Ahiṃ gahetvā daḷhāya rajjuyā bandheyya. Susumāraṃ gahetvā daḷhāya rajjuyā bandheyya. Pakkhiṃ gahetvā…pe… kukkuraṃ gahetvā… siṅgālaṃ gahetvā… makkaṭaṃ gahetvā daḷhāya rajjuyā bandheyya. Daḷhāya rajjuyā bandhitvā daḷhe khīle vā thambhe vā upanibandheyya. Atha kho te, bhikkhave, chappāṇakā nānāvisayā nānāgocarā sakaṃ sakaṃ gocaravisayaṃ āviñcheyyuṃ – ahi āviñcheyya ‘vammikaṃ pavekkhāmī’ti, susumāro āviñcheyya ‘udakaṃ pavekkhāmī’ti, pakkhī āviñcheyya ‘ākāsaṃ ḍessāmī’ti, kukkuro āviñcheyya ‘gāmaṃ pavekkhāmī’ti, siṅgālo āviñcheyya ‘sīvathikaṃ pavekkhāmī’ti, makkaṭo āviñcheyya ‘vanaṃ pavekkhāmī’ti. Yadā kho te, bhikkhave, chappāṇakā jhattā assu kilantā, atha tameva khīlaṃ vā thambhaṃ vā upatiṭṭheyyuṃ, upanisīdeyyuṃ, upanipajjeyyuṃ. Evameva kho, bhikkhave, yassa kassaci bhikkhuno kāyagatāsati bhāvitā bahulīkatā, taṃ cakkhu nāviñchati manāpiyesu rūpesu, amanāpiyā rūpā nappaṭikūlā honti…pe… jivhā nāviñchati manāpiyesu rasesu…pe… mano nāviñchati manāpiyesu dhammesu, amanāpiyā dhammā nappaṭikūlā honti. Evaṃ kho, bhikkhave, saṃvaro hoti.

“‘Daḷhe khīle vā thambhe vā’ti kho, bhikkhave, kāyagatāya satiyā etaṃ adhivacanaṃ. Tasmātiha vo, bhikkhave, evaṃ sikkhitabbaṃ – ‘kāyagatā no sati bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti. Evañhi kho, bhikkhave, sikkhitabban”ti. Dasamaṃ.

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［二六］ 第十 六生物

三 “诸比丘！譬如一个身上有疮、身体腐烂的人，走进芦苇丛生的森林。他的脚会被草和荆棘刺穿，芦苇叶会刮伤他腐烂的肢体。诸比丘！这样，这个人就会因此而感受到更深重的痛苦和忧恼。同样的道理，诸比丘！这里有某个比丘，去到村落或森林时，遇到有人这样评论他：‘这位尊者这样做、这样行事，是村落中不清净的荆棘。’当他知道自己被视为‘荆棘’时，就应当明白什么是守护和不守护。

四 诸比丘！怎样是不守护呢？诸比丘！这里有某个比丘，用眼睛看到色（形像）后，心倾向于可爱的色，排斥不可爱的色，身念没有安住，心量狭小而住；他不能如实了知那心解脱、慧解脱，以致于那些已生起的恶与不善法无法完全息灭。用耳朵听到声音……用鼻子闻到气味……用舌头尝到味道……用身体接触到触……用意识认知到法（心所对境）……心倾向于可爱的法，排斥不可爱的法，身念没有安住，心量狭小而住；他不能如实了知那心解脱、慧解脱，以致于那些已生起的恶与不善法无法完全息灭。

五 诸比丘！譬如有人捕捉了六种不同活动范围、不同觅食领域的生物，用坚固的绳子绑起来。捕捉蛇，用坚固的绳子绑起来；捕捉鳄鱼……鸟……狗……胡狼……猴子，都用坚固的绳子绑起来。绑好后在绳子中间打个结，然后放开它们。诸比丘！那时，这六种不同活动范围、不同觅食领域的生物，各自会用力拉向自己想去的觅食领域和活动范围：蛇想钻进蚁穴，鳄鱼想潜入水中，鸟想飞向天空，狗想跑进村庄，胡狼想奔向坟场，猴子想进入森林。诸比丘！当这六种生物挣扎到精疲力尽时，它们就会跟随着其中最强壮的那一个，顺从它，受它支配。同样的道理，诸比丘！任何比丘，如果身至念没有得到修习、没有充分发展，那么他的眼睛就会被可意的色所吸引，而厌恶不可意的色。他的耳……（乃至）……他的意就会被可意的法所吸引，而厌恶不可意的法。

诸比丘！这就是不守护。

六 诸比丘！怎样是守护呢？

诸比丘！这里有某个比丘，用眼睛看到色后，心不倾向于可爱的色，也不排斥不可爱的色，安住身念，心量广大而住；他如实了知那心解脱、慧解脱，使得那些已生起的恶与不善法能够无余息灭。用耳朵听到声音……用鼻子闻到气味……用舌头尝到味道……用身体接触到触……用意识认知到法后，心不倾向于可爱的法，也不排斥不可爱的法，安住身念，心量广大而住；他如实了知那心解脱、慧解脱，使得那些已生起的恶与不善法能够无余息灭。

七 诸比丘！譬如有人捕捉了六种不同活动范围、不同觅食领域的生物，用坚固的绳子绑起来。捕捉蛇，用坚固的绳子绑起来；鳄鱼……鸟……狗……胡狼……猴子……都用坚固的绳子绑起来。用坚固的绳子绑好后，将它们系在一个牢固的木桩或柱子上。诸比丘！那时，这六种不同活动范围、不同觅食领域的生物，各自会用力拉向自己想去的觅食领域和活动范围：蛇想钻进蚁穴，鳄鱼想潜入水中……鸟想飞向天空，狗想跑进村庄，胡狼想奔向坟场，猴子想进入森林。诸比丘！当这六种生物挣扎到精疲力尽时，它们就会靠近那根木桩或柱子站着、坐着或躺下。同样的道理，诸比丘！无论哪个比丘，他的身至念得到了修习和巩固，那么他的眼睛就不会被可意的色所吸引，也不会厌恶不可意的色。他的耳……鼻……舌……身……意，也不会被可意的法所吸引，不会厌恶不可意的法。

诸比丘！守护就是这样。

八 ‘牢固的木桩或柱子’，诸比丘！这是对身至念的比喻。因此，诸比丘！你们应当这样学习：‘我们的身至念将得到修习、巩固，使它成为（心念的）载乘工具、立足基础，得以确立、熟悉、善于实行。’诸比丘！你们确实应当这样学习！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/1. Saḷāyatanasaṃyutta 六处相应 (SN 35, 1-248)/1.19 Āsīvisavagga 毒蛇品 (SN 35.238-248)”

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【经名】 1.19.11 Yavakalāpisutta 麦把 (SN 35.248)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Yavakalāpisuttaṃ

248. “Seyyathāpi, bhikkhave, yavakalāpī cātumahāpathe nikkhittā assa. Atha cha purisā āgaccheyyuṃ byābhaṅgihatthā. Te yavakalāpiṃ chahi byābhaṅgīhi haneyyuṃ. Evañhi sā, bhikkhave, yavakalāpī suhatā assa chahi byābhaṅgīhi haññamānā. Atha sattamo puriso āgaccheyya byābhaṅgihattho. So taṃ yavakalāpiṃ sattamāya byābhaṅgiyā haneyya. Evañhi sā bhikkhave, yavakalāpī suhatatarā assa, sattamāya byābhaṅgiyā haññamānā. Evameva kho, bhikkhave, assutavā puthujjano cakkhusmiṃ haññati manāpāmanāpehi rūpehi…pe… jivhāya haññati manāpāmanāpehi rasehi…pe… manasmiṃ haññati manāpāmanāpehi dhammehi. Sace so, bhikkhave, assutavā puthujjano āyatiṃ punabbhavāya ceteti, evañhi so, bhikkhave, moghapuriso suhatataro hoti, seyyathāpi sā yavakalāpī sattamāya byābhaṅgiyā haññamānā.

“Bhūtapubbaṃ, bhikkhave, devāsurasaṅgāmo samupabyūḷho [samupabbūḷho (sī. pī.)] ahosi. Atha kho, bhikkhave, vepacitti asurindo asure āmantesi – ‘sace, mārisā, devāsurasaṅgāme samupabyūḷhe asurā jineyyuṃ devā parājineyyuṃ, yena naṃ sakkaṃ devānamindaṃ kaṇṭhapañcamehi bandhanehi bandhitvā mama santike āneyyātha asurapuran’ti. Sakkopi kho, bhikkhave, devānamindo deve tāvatiṃse āmantesi – ‘sace, mārisā, devāsurasaṅgāme samupabyūḷhe devā jineyyuṃ asurā parājineyyuṃ, yena naṃ vepacittiṃ asurindaṃ kaṇṭhapañcamehi bandhanehi bandhitvā mama santike āneyyātha sudhammaṃ devasabhan’ti. Tasmiṃ kho pana, bhikkhave, saṅgāme devā jiniṃsu, asurā parājiniṃsu. Atha kho, bhikkhave, devā tāvatiṃsā vepacittiṃ asurindaṃ kaṇṭhapañcamehi bandhanehi bandhitvā sakkassa devānamindassa santike ānesuṃ sudhammaṃ devasabhaṃ. Tatra sudaṃ, bhikkhave, vepacitti asurindo kaṇṭhapañcamehi bandhanehi baddho [bandho (sī. syā. kaṃ. ka.)] hoti. Yadā kho, bhikkhave, vepacittissa asurindassa evaṃ hoti – ‘dhammikā kho devā, adhammikā asurā, idheva dānāhaṃ devapuraṃ gacchāmī’ti. Atha kaṇṭhapañcamehi bandhanehi muttaṃ attānaṃ samanupassati, dibbehi ca pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti. Yadā ca kho, bhikkhave, vepacittissa asurindassa evaṃ hoti – ‘dhammikā kho asurā, adhammikā devā, tattheva dānāhaṃ asurapuraṃ gamissāmī’ti, atha kaṇṭhapañcamehi bandhanehi baddhaṃ attānaṃ samanupassati. Dibbehi ca pañcahi kāmaguṇehi parihāyati. Evaṃ sukhumaṃ kho, bhikkhave, vepacittibandhanaṃ. Tato sukhumataraṃ mārabandhanaṃ. Maññamāno kho, bhikkhave, baddho mārassa, amaññamāno mutto pāpimato.

“‘Asmī’ti, bhikkhave, maññitametaṃ, ‘ayamahamasmī’ti maññitametaṃ, ‘bhavissan’ti maññitametaṃ, ‘na bhavissan’ti maññitametaṃ, ‘rūpī bhavissan’ti maññitametaṃ, ‘arūpī bhavissan’ti maññitametaṃ, ‘saññī bhavissan’ti maññitametaṃ, ‘asaññī bhavissan’ti maññitametaṃ, ‘nevasaññīnāsaññī bhavissan’ti maññitametaṃ. Maññitaṃ, bhikkhave, rogo, maññitaṃ gaṇḍo, maññitaṃ sallaṃ. Tasmātiha, bhikkhave, ‘amaññamānena [amaññitamānena (pī. ka.)] cetasā viharissāmā’ti – evañhi vo, bhikkhave, sikkhitabbaṃ.

“‘Asmī’ti, bhikkhave, iñjitametaṃ, ‘ayamahamasmī’ti iñjitametaṃ, ‘bhavissan’ti iñjitametaṃ, ‘na bhavissan’ti iñjitametaṃ, ‘rūpī bhavissan’ti iñjitametaṃ, ‘arūpī bhavissan’ti iñjitametaṃ, ‘saññī bhavissan’ti iñjitametaṃ, ‘asaññī bhavissan’ti iñjitametaṃ, ‘nevasaññīnāsaññī bhavissan’ti iñjitametaṃ. Iñjitaṃ, bhikkhave, rogo, iñjitaṃ gaṇḍo, iñjitaṃ sallaṃ. Tasmātiha, bhikkhave, ‘aniñjamānena [aniñjiyamānena (syā. kaṃ. ka.)] cetasā viharissāmā’ti – evañhi vo, bhikkhave, sikkhitabbaṃ.

“‘Asmī’ti, bhikkhave, phanditametaṃ, ‘ayamahamasmī’ti phanditametaṃ, ‘bhavissan’ti…pe… ‘na bhavissan’ti… ‘rūpī bhavissan’ti… ‘arūpī bhavissan’ti… ‘saññī bhavissan’ti… ‘asaññī bhavissan’ti… ‘nevasaññīnāsaññī bhavissan’ti phanditametaṃ. Phanditaṃ, bhikkhave, rogo, phanditaṃ gaṇḍo, phanditaṃ sallaṃ. Tasmātiha, bhikkhave, ‘aphandamānena [aphandiyamānena (syā. kaṃ. ka.)] cetasā viharissāmā’ti – evañhi vo, bhikkhave, sikkhitabbaṃ.

“‘Asmī’ti, bhikkhave, papañcitametaṃ, ‘ayamahamasmī’ti papañcitametaṃ, ‘bhavissan’ti…pe… ‘na bhavissan’ti… ‘rūpī bhavissan’ti… ‘arūpī bhavissan’ti… ‘saññī bhavissan’ti… ‘asaññī bhavissan’ti… ‘nevasaññīnāsaññī bhavissan’ti papañcitametaṃ. Papañcitaṃ, bhikkhave, rogo, papañcitaṃ gaṇḍo, papañcitaṃ sallaṃ. Tasmātiha, bhikkhave, ‘nippapañcena cetasā viharissāmā’ti – evañhi vo, bhikkhave, sikkhitabbaṃ.

“‘Asmī’ti, bhikkhave, mānagatametaṃ, ‘ayamahamasmī’ti mānagatametaṃ, ‘bhavissan’ti mānagatametaṃ, ‘na bhavissan’ti mānagatametaṃ, ‘rūpī bhavissan’ti mānagatametaṃ, ‘arūpī bhavissan’ti mānagatametaṃ, ‘saññī bhavissan’ti mānagatametaṃ, ‘asaññī bhavissan’ti mānagatametaṃ, ‘nevasaññīnāsaññī bhavissan’ti mānagatametaṃ. Mānagataṃ, bhikkhave, rogo, mānagataṃ gaṇḍo, mānagataṃ sallaṃ. Tasmātiha, bhikkhave, ‘nihatamānena cetasā viharissāmā’ti – evañhi vo, bhikkhave, sikkhitabban”ti. Ekādasamaṃ.

Āsīvisavaggo ekūnavīsatimo.

Tassuddānaṃ –

Āsīviso ratho kummo, dve dārukkhandhā avassuto;

Dukkhadhammā kiṃsukā vīṇā, chappāṇā yavakalāpīti.

Saḷāyatanavagge catutthapaṇṇāsako samatto.

Tassa vagguddānaṃ –

Nandikkhayo saṭṭhinayo, samuddo uragena ca;

Catupaṇṇāsakā ete, nipātesu pakāsitāti.

Saḷāyatanasaṃyuttaṃ samattaṃ.

☸---------------------------------------------------------------------

［二〇七］ 第十一 麦把

三 “诸比丘！譬如一捆麦子放在四通八达的大路上。这时来了六个手持连枷的男子，他们用六把连枷击打那捆麦子。诸比丘！这样，那捆麦子被六把连枷击打，就被打得很厉害了。接着，又来了第七个手持连枷的男子，他用第七把连枷击打那捆麦子。诸比丘！这样，那捆麦子被第七把连枷击打，就被打得更厉害了。

四 同样的道理，诸比丘！没有听闻过正法的凡夫，被眼睛所接触的可意和不可意的色所打击，被耳……鼻……舌……身……意所接触的可意和不可意的法所打击。诸比丘！如果这个没有听闻过正法的凡夫，还想着未来的再生，那么，诸比丘！这个愚人就会受到更厉害的打击，就像那捆麦子被第七把连枷击打一样。

五 诸比丘！过去，天神与阿修罗之间爆发了战斗。那时，诸比丘！阿修罗王毗摩质多罗（Vepacitti）对阿修罗们说：‘各位！如果在天神与阿修罗的战斗中，阿修罗获胜，天神战败，你们要用五花大绑（颈部和四肢的束缚）把天帝释（Sakka）捆起来，带到我所在的阿修罗城来。’诸比丘！天帝释也对忉利天的天神们说：‘各位！如果在天神与阿修罗的战斗中，天神获胜，阿修罗战败，你们要用五花大绑把阿修罗王毗摩质多罗捆起来，带到我所在的善法堂（Sudhammā Devasabhā）来。’

六 在那场战斗中，诸比丘！天神们获胜了，阿修罗们战败了。于是，诸比丘！忉利天的天神们用五花大绑把阿修罗王毗摩质多罗捆起来，带到了天帝释所在的善法堂。

七 在那里，诸比丘！阿修罗王毗摩质多罗被五花大绑着。诸比丘！当阿修罗王毗摩质多罗这样想：‘天神是正义的，阿修罗是非正义的，我现在就待在这天神的城市吧’时，他便发现自己从五花大绑中解脱了，并且能享受天界的五种欲乐，尽情娱乐。然而，诸比丘！当阿修罗王毗摩质多罗这样想：‘阿修罗是正义的，天神是非正义的，我现在就回阿修罗城去吧’时，他便发现自己又被五花大绑捆住了，并且失去了天界的五种欲乐。

八 诸比丘！毗摩质多罗的束缚是如此的微细，但魔罗的束缚（Māra-bandhanaṃ）比这更微细。诸比丘！起我慢之想的人（maññamāno）就被魔罗所束缚，不生我慢之想的人就从邪恶者（魔罗）那里解脱了。诸比丘！认为‘我存在’（asmī’ti），这是我慢之想（maññitam）；认为‘这就是我’（ayamahamasmī’ti），这是我慢之想；认为‘我将存在’（bhavissan’ti），这是我慢之想；认为‘我将不存在’（na bhavissan’ti），这是我慢之想；认为‘我将是有色（物质形态）的’（rūpī bhavissan’ti），这是我慢之想；认为‘我将是无色（非物质形态）的’（arūpī bhavissan’ti），这是我慢之想；认为‘我将是有想的’（saññī bhavissan’ti），这是我慢之想；认为‘我将是无想的’（asaññī bhavissan’ti），这是我慢之想；认为‘我将是非想非非想的’（nevasaññīnāsaññī bhavissan’ti），这是我慢之想。诸比丘！我慢之想是病，我慢之想是脓疮，我慢之想是毒箭。因此，诸比丘！你们应当这样学习：‘我们应以无我慢之想的心安住’。

九 诸比丘！认为‘我存在’，这是动摇（iñjitam）；认为‘这就是我’，这是动摇；认为‘我将存在’，这是动摇；认为‘我将不存在’，这是动摇；认为‘我将是有色的’，这是动摇；认为‘我将是无色的’，这是动摇；认为‘我将是有想的’，这是动摇；认为‘我将是无想的’，这是动摇；认为‘我将是非想非非想的’，这是动摇。诸比丘！动摇是病，动摇是脓疮，动摇是毒箭。因此，诸比丘！你们应当这样学习：‘我们应以不动摇的心安住’。

一〇 诸比丘！认为‘我存在’，这是颤动（phanditam）；认为‘这就是我’，这是颤动；认为‘我将存在’……（乃至）……认为‘我将是非想非非想的’，这是颤动。诸比丘！颤动是病，颤动是脓疮，颤动是毒箭。因此，诸比丘！你们应当这样学习：‘我们应以不颤动的心安住’。

一一 诸比丘！认为‘我存在’，这是戏论（papañcitam）；认为‘这就是我’，这是戏论；认为‘我将存在’……（乃至）……认为‘我将是非想非非想的’，这是戏论。诸比丘！戏论是病，戏论是脓疮，戏论是毒箭。因此，诸比丘！你们应当这样学习：‘我们应以无戏论的心安住’。

一二 诸比丘！认为‘我存在’，这是我慢（mānagatam）；认为‘这就是我’，这是我慢；认为‘我将存在’，这是我慢；认为‘我将不存在’，这是我慢；认为‘我将是有色的’，这是我慢；认为‘我将是无色的’，这是我慢；认为‘我将是有想的’，这是我慢；认为‘我将是无想的’，这是我慢；认为‘我将是非想非非想的’，这是我慢。诸比丘！我慢是病，我慢是脓疮，我慢是毒箭。因此，诸比丘！你们应当这样学习：‘我们应以摧伏我慢的心安住’。”

毒蛇品第四［终］

其摄颂曰：

毒蛇、车（或喜乐）、龟

木块二、漏泄（烦恼）

苦法、紧叔迦（树）

琵琶、六生类

以及麦把

第四之五十品摄颂：

悦喜消尽品、

广说为六十（品）、

依于海（品）、毒蛇（品）、

此为第四五十品，

已在经集中明确说明。

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/2. Vedanāsaṃyutta 受相应 (SN 36, 249-279)/2.1 Sagāthāvagga 妙偈品 (SN 36.1-10, 249-258)”

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【经名】 2.1.1 Samādhisutta 三昧经 (SN 36.1, 249)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Vedanāsaṃyuttaṃ

受相应

1. Sagāthāvaggo

妙偈品

1. Samādhisuttaṃ

三昧经

☆ 感受五根 Pañcindriyāni (SN 48.40) ➾ ① 乐根（身触受乐、第三禅灭） sukhindriya、② 苦根（身触受苦、证初禅灭） dukkhindriya、③ 喜根（意触受乐、第四禅灭） somanassindriya、④ 忧根（意触受苦、第二禅灭） domanassindriya、⑤ 舍根（不苦不乐、灭尽定灭） upekkhindriya。

☆ 三受 Ti-vedanā (SN 36.1, 249)(SN 48.37, 507) ➾ ① 乐受（乐根、喜根） sukhā vedanā、② 苦受（苦根、忧根） dukkhā vedanā、③ 舍受（舍根） adukkhamasukhā vedanā。

249. “Tisso imā, bhikkhave, vedanā.

“诸比丘！有这三种受。

Katamā tisso?

是哪三种呢？

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā –

就是乐受、苦受、不苦不乐受。

imā kho, bhikkhave, tisso vedanāti.

诸比丘！这就是三种受。

“Samāhito sampajāno,

‘得禅定、具正知（如实知见）、

sato buddhassa sāvako;

具正念的佛陀声闻弟子，

Vedanā ca pajānāti,

了知各种受（对应苦圣谛），

vedanānañca sambhavaṃ.

了知诸受的生起（对应集圣谛），

“Yattha cetā nirujjhanti,

了知这些受的息灭之处（对应灭圣谛），

maggañca khayagāminaṃ;

以及通往灭尽的道路（对应道圣谛）。

Vedanānaṃ khayā bhikkhu,

比丘通过诸受的灭尽，

nicchāto parinibbuto”ti.

无欲而彻底寂灭（圆满寂静的涅槃）。’”

paṭhamaṃ;

三昧经 ～妙偈品·第一经终

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/2. Vedanāsaṃyutta 受相应 (SN 36, 249-279)/2.1 Sagāthāvagga 妙偈品 (SN 36.1-10, 249-258)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.2 Sukhasutta 乐 (SN 36.2, 250)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Sukhasuttaṃ

250. “Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā kho, bhikkhave, tisso vedanāti.

“Sukhaṃ vā yadi vā dukkhaṃ, adukkhamasukhaṃ saha;

Ajjhattañca bahiddhā ca, yaṃ kiñci atthi veditaṃ.

“Etaṃ dukkhanti ñatvāna, mosadhammaṃ palokinaṃ;

Phussa phussa vayaṃ passaṃ, evaṃ tattha virajjatī”ti. dutiyaṃ;

☸---------------------------------------------------------------------

［二］ 第二 乐

三 “诸比丘！有这三种受。是哪三种呢？就是乐受、苦受、不苦不乐受。诸比丘！这就是三种受。

四 （一）无论是乐受、苦受，还是不苦不乐受；无论是内在的，还是外在的，凡是任何被感受到的。

（二）了知‘这是苦’，是虚妄、坏灭法之后；通过智慧，接触并看见它们的坏灭，就能于此离欲。”

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/2. Vedanāsaṃyutta 受相应 (SN 36, 249-279)/2.1 Sagāthāvagga 妙偈品 (SN 36.1-10, 249-258)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.3 Pahānasutta 舍弃 (SN 36.3, 251)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Pahānasuttaṃ

251. “Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Sukhāya, bhikkhave, vedanāya rāgānusayo pahātabbo, dukkhāya vedanāya paṭighānusayo pahātabbo, adukkhamasukhāya vedanāya avijjānusayo pahātabbo. Yato kho, bhikkhave, bhikkhuno sukhāya vedanāya rāgānusayo pahīno hoti, dukkhāya vedanāya paṭighānusayo pahīno hoti, adukkhamasukhāya vedanāya avijjānusayo pahīno hoti, ayaṃ vuccati, bhikkhave, ‘bhikkhu niranusayo sammaddaso acchecchi [acchejji (bahūsu)] taṇhaṃ, vivattayi [vāvattayi (sī.)] saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā’”ti.

“Sukhaṃ vedayamānassa [vediyamānassa (sī. pī.)], vedanaṃ appajānato;

So rāgānusayo hoti, anissaraṇadassino.

“Dukkhaṃ vedayamānassa, vedanaṃ appajānato;

Paṭighānusayo hoti, anissaraṇadassino.

“Adukkhamasukhaṃ santaṃ, bhūripaññena desitaṃ;

Tañcāpi abhinandati, neva dukkhā pamuccati.

“Yato ca bhikkhu ātāpī, sampajaññaṃ na riñcati;

Tato so vedanā sabbā, parijānāti paṇḍito.

“So vedanā pariññāya, diṭṭhe dhamme anāsavo;

Kāyassa bhedā dhammaṭṭho, saṅkhyaṃ nopeti vedagū”ti. tatiyaṃ;

☸---------------------------------------------------------------------

［三］ 第三 舍弃

三 “诸比丘！有这三种受。是哪三种呢？就是乐受、苦受、不苦不乐受。诸比丘！这就是三种受。

四 诸比丘！对于乐受，应当舍弃贪欲的潜在倾向（rāgānusayo）；对于苦受，应当舍弃瞋恚的潜在倾向（paṭighānusayo）；对于不苦不乐受，应当舍弃无明的潜在倾向（avijjānusayo）。

五 诸比丘！当比丘对乐受的贪欲潜在倾向已被舍弃，对苦受的瞋恚潜在倾向已被舍弃，对不苦不乐受的无明潜在倾向已被舍弃时，诸比丘！这位比丘被称为：已无潜在倾向，具足正见，斩断了渴爱，摧毁了束缚（saṃyojanaṃ），通过彻底了知我慢（mānābhisamayā），达到了苦的终结。

六 （一）感受乐受却不了知它，看不见出离（的方法），这样的人，贪欲的潜在倾向就会滋长。

（二）感受苦受却不了知它，看不见出离（的方法），这样的人，瞋恚的潜在倾向就会滋长。

（三）对于具足广智者（佛陀）所开示的（中性的）不苦不乐受，如果还去享受它，那他就无法从苦中解脱。

（四）然而，比丘若能精勤努力，不舍弃正知，那么这位贤智者就能彻底了知一切的受。

（五）他彻底了知诸受，在当下生命中（现法）就成为无漏（āsavā）者；当身体毁坏后，这位安住于正法（dhammaṭṭho）、抵达（智慧）彼岸的彻悟者（vedagū），就不再纳入（未来生命形态的）计数之中了。”

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/2. Vedanāsaṃyutta 受相应 (SN 36, 249-279)/2.1 Sagāthāvagga 妙偈品 (SN 36.1-10, 249-258)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.4 Pātālasutta 险崖 (SN 36.4, 252)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Pātālasuttaṃ

252. “Assutavā, bhikkhave, puthujjano yaṃ vācaṃ bhāsati – ‘atthi mahāsamudde pātālo’ti. Taṃ kho panetaṃ, bhikkhave, assutavā puthujjano asantaṃ avijjamānaṃ evaṃ vācaṃ bhāsati – ‘atthi mahāsamudde pātālo’ti. Sārīrikānaṃ kho etaṃ, bhikkhave, dukkhānaṃ vedanānaṃ adhivacanaṃ yadidaṃ ‘pātālo’ti. Assutavā, bhikkhave, puthujjano sārīrikāya dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. Ayaṃ vuccati, bhikkhave, ‘assutavā puthujjano pātāle na paccuṭṭhāsi, gādhañca nājjhagā’. Sutavā ca kho, bhikkhave, ariyasāvako sārīrikāya dukkhāya vedanāya phuṭṭho samāno neva socati, na kilamati, na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. Ayaṃ vuccati, bhikkhave, ‘sutavā ariyasāvako pātāle paccuṭṭhāsi, gādhañca ajjhagā’”ti.

“Yo etā nādhivāseti, uppannā vedanā dukhā;

Sārīrikā pāṇaharā, yāhi phuṭṭho pavedhati.

“Akkandati parodati, dubbalo appathāmako;

Na so pātāle paccuṭṭhāsi, atho gādhampi nājjhagā.

“Yo cetā adhivāseti, uppannā vedanā dukhā;

Sārīrikā pāṇaharā, yāhi phuṭṭho na vedhati;

Sa ve pātāle paccuṭṭhāsi, atho gādhampi ajjhagā”ti. catutthaṃ;

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［四］ 第四 险崖

三 “诸比丘！没有听闻过正法的凡夫，会说这样的话：‘大海里有险坑（pātālo，深渊、地狱）’。然而，诸比丘！没有听闻过正法的凡夫所说的‘大海里有险坑’，其实是指不存在、不真实的东西。

四 诸比丘！这‘险坑’（pātālo）啊，是对于身体的苦受（sārīrikānaṃ dukkhānaṃ vedanānaṃ）的比喻性称谓。

五 诸比丘！没有听闻过正法的凡夫，当遭遇到身体的苦受时，就会忧愁、疲惫、悲伤、捶胸、哭泣、陷入迷茫。诸比丘！这被称为‘没有听闻过正法的凡夫，没能在险坑（深渊）中站稳脚跟（paccuṭṭhāsi），没有找到立足处（gādhañca nājjhagā）’。

六 诸比丘！听闻过正法的圣弟子，虽然也遭遇到身体的苦受，却不会忧愁、疲惫、悲伤、捶胸、哭泣、陷入迷茫。诸比丘！这被称为‘听闻过正法的圣弟子，能在险坑（深渊）中站稳脚跟（paccuṭṭhāsi），找到了立足处（gādhañca ajjhagā）’。

（一）对于那些能夺去生命的身体剧苦之受，当它们生起时，如果有人被触及时颤抖、哀号、哭泣、软弱无力、精疲力竭，不能忍耐，这（情况）就说明：‘他没能在险坑（深渊）中站稳脚跟，也没有找到立足处。’

（二）对于那些能夺去生命的身体剧苦之受，当它们生起时，如果有人被触及时能够忍耐而不颤抖，这（情况）就说明：‘他确实在险坑（深渊）中站稳了脚跟，也找到了立足之处。’”

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/2. Vedanāsaṃyutta 受相应 (SN 36, 249-279)/2.1 Sagāthāvagga 妙偈品 (SN 36.1-10, 249-258)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.5 Daṭṭhabbasutta 当见 (SN 36.5, 253)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Daṭṭhabbasuttaṃ

253. “Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Sukhā, bhikkhave, vedanā dukkhato daṭṭhabbā, dukkhā vedanā sallato daṭṭhabbā, adukkhamasukhā vedanā aniccato daṭṭhabbā. Yato kho, bhikkhave, bhikkhuno sukhā vedanā dukkhato diṭṭhā hoti, dukkhā vedanā sallato diṭṭhā hoti, adukkhamasukhā vedanā aniccato diṭṭhā hoti – ayaṃ vuccati, bhikkhave, ‘bhikkhu sammaddaso acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā’”ti.

“Yo sukhaṃ dukkhato adda, dukkhamaddakkhi sallato;

Adukkhamasukhaṃ santaṃ, addakkhi naṃ aniccato.

“Sa ve sammaddaso bhikkhu, parijānāti vedanā;

So vedanā pariññāya, diṭṭhe dhamme anāsavo;

Kāyassa bhedā dhammaṭṭho, saṅkhyaṃ nopeti vedagū”ti. pañcamaṃ;

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［五］ 第五 当见

三 “诸比丘！有这三种受。是哪三种呢？就是乐受、苦受、不苦不乐受。诸比丘！乐受应当被看作是苦（dukkhato daṭṭhabbā）；苦受应当被看作是箭（sallato daṭṭhabbā）；不苦不乐受应当被看作是无常（aniccato daṭṭhabbā）。

四 诸比丘！当一位比丘，乐受被看作是苦，苦受被看作是箭，不苦不乐受被看作是无常时——诸比丘！这位比丘，被称为具足正见者，他斩断了渴爱，摧毁了束缚，通过彻底了知我慢，达到了苦的终结。

（他）视乐为苦，视苦为箭，视存在的不苦不乐受为无常。这位具足正见的比丘，能彻底了知各种受。他彻底了知诸受，在当下生命中就成为无漏者；当身体毁坏后，这位安住于正法、抵达（智慧）彼岸的彻悟者，就不再纳入（未来生命形态的）计数之中了。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/2. Vedanāsaṃyutta 受相应 (SN 36, 249-279)/2.1 Sagāthāvagga 妙偈品 (SN 36.1-10, 249-258)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.6 Sallasutta 箭 (SN 36.6, 254)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Sallasuttaṃ

254. “Assutavā, bhikkhave, puthujjano sukhampi vedanaṃ vedayati [vediyati (sī. pī.)], dukkhampi vedanaṃ vedayati, adukkhamasukhampi vedanaṃ vedayati. Sutavā, bhikkhave, ariyasāvako sukhampi vedanaṃ vedayati, dukkhampi vedanaṃ vedayati, adukkhamasukhampi vedanaṃ vedayati. Tatra, bhikkhave, ko viseso ko adhippayāso [adhippāyo (sī. ka.), adhippāyaso (syā. kaṃ.), adhippāyoso (pī.)] kiṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanenā”ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… assutavā. Bhikkhave, puthujjano dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. So dve vedanā vedayati – kāyikañca, cetasikañca. Seyyathāpi, bhikkhave, purisaṃ sallena vijjheyya [sallena anuvijjheyyuṃ (sī. syā. kaṃ. pī.)]. Tamenaṃ dutiyena sallena anuvedhaṃ vijjheyya [sallena anuvijjheyyuṃ (sī.), sallena anuvedhaṃ vijjheyyuṃ (syā. kaṃ.), sallena vijjheyyuṃ (pī.)]. Evañhi so, bhikkhave, puriso dvisallena vedanaṃ vedayati. Evameva kho, bhikkhave, assutavā puthujjano dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. So dve vedanā vedayati – kāyikañca, cetasikañca. Tassāyeva kho pana dukkhāya vedanāya phuṭṭho samāno paṭighavā hoti. Tamenaṃ dukkhāya vedanāya paṭighavantaṃ, yo dukkhāya vedanāya paṭighānusayo, so anuseti. So dukkhāya vedanāya phuṭṭho samāno kāmasukhaṃ abhinandati. Taṃ kissa hetu? Na hi so, bhikkhave, pajānāti assutavā puthujjano aññatra kāmasukhā dukkhāya vedanāya nissaraṇaṃ, tassa kāmasukhañca abhinandato, yo sukhāya vedanāya rāgānusayo, so anuseti. So tāsaṃ vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Tassa tāsaṃ vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ appajānato, yo adukkhamasukhāya vedanāya avijjānusayo, so anuseti. So sukhañce vedanaṃ vedayati, saññutto naṃ vedayati. Dukkhañce vedanaṃ vedayati, saññutto naṃ vedayati. Adukkhamasukhañce vedanaṃ vedayati, saññutto naṃ vedayati. Ayaṃ vuccati, bhikkhave, ‘assutavā puthujjano saññutto jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, saññutto dukkhasmā’ti vadāmi.

“Sutavā ca kho, bhikkhave, ariyasāvako dukkhāya vedanāya phuṭṭho samāno na socati, na kilamati, na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. So ekaṃ vedanaṃ vedayati – kāyikaṃ, na cetasikaṃ.

“Seyyathāpi, bhikkhave, purisaṃ sallena vijjheyya. Tamenaṃ dutiyena sallena anuvedhaṃ na vijjheyya. Evañhi so, bhikkhave, puriso ekasallena vedanaṃ vedayati. Evameva kho, bhikkhave, sutavā ariyasāvako dukkhāya vedanāya phuṭṭho samāno na socati, na kilamati, na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. So ekaṃ vedanaṃ vedayati – kāyikaṃ, na cetasikaṃ. Tassāyeva kho pana dukkhāya vedanāya phuṭṭho samāno paṭighavā na hoti. Tamenaṃ dukkhāya vedanāya appaṭighavantaṃ, yo dukkhāya vedanāya paṭighānusayo, so nānuseti. So dukkhāya vedanāya phuṭṭho samāno kāmasukhaṃ nābhinandati. Taṃ kissa hetu? Pajānāti hi so, bhikkhave, sutavā ariyasāvako aññatra kāmasukhā dukkhāya vedanāya nissaraṇaṃ. Tassa kāmasukhaṃ nābhinandato yo sukhāya vedanāya rāgānusayo, so nānuseti. So tāsaṃ vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavaṃ ca nissaraṇañca yathābhūtaṃ pajānāti. Tassa tāsaṃ vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānato, yo adukkhamasukhāya vedanāya avijjānusayo, so nānuseti. So sukhañce vedanaṃ vedayati, visaññutto naṃ vedayati. Dukkhañce vedanaṃ vedayati, visaññutto naṃ vedayati. Adukkhamasukhañce vedanaṃ vedayati, visaññutto naṃ vedayati. Ayaṃ vuccati, bhikkhave, ‘sutavā ariyasāvako visaññutto jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, visaññutto dukkhasmā’ti vadāmi. Ayaṃ kho, bhikkhave, viseso, ayaṃ adhippayāso, idaṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanenā”ti.

“Na vedanaṃ vedayati sapañño,

Sukhampi dukkhampi bahussutopi;

Ayañca dhīrassa puthujjanena,

Mahā [ayaṃ (syā. kaṃ. ka.)] viseso kusalassa hoti.

“Saṅkhātadhammassa bahussutassa,

Vipassato [sampassato (sī. pī.)] lokamimaṃ parañca;

Iṭṭhassa dhammā na mathenti cittaṃ,

Aniṭṭhato no paṭighātameti.

“Tassānurodhā athavā virodhā,

Vidhūpitā atthagatā na santi;

Padañca ñatvā virajaṃ asokaṃ,

Sammā pajānāti bhavassa pāragū”ti. chaṭṭhaṃ;

☸---------------------------------------------------------------------

［六］ 第六 箭

三 “诸比丘！没有听闻过正法的凡夫，感受乐受，也感受苦受，也感受不苦不乐受。

四 诸比丘！听闻过正法的圣弟子，也感受乐受，也感受苦受，也感受不苦不乐受。

五 在这里，诸比丘！听闻过正法的圣弟子和没有听闻过正法的凡夫，他们之间有什么特别之处（viseso）？有什么不同之处（adhippayāso）？有什么差别（nānākaraṇaṃ）呢？”

六 “尊者！我们的法（教导）是以世尊为根本的……。”

七 “诸比丘！没有听闻过正法的凡夫，当遭遇到苦受时，就会忧愁、疲惫、悲伤、捶胸、哭泣、陷入迷茫。他感受的是两种受：身体的（kāyikañca）和心里的（cetasikañca）。

八 诸比丘！譬如有人被一支箭射中，接着又被第二支箭射中。诸比丘！这样，这个人就感受到了两支箭（带来的痛苦）。同样的道理，诸比丘！没有听闻过正法的凡夫，当遭遇到苦受时，就会忧愁、疲惫、悲伤、捶胸、哭泣、陷入迷茫。他感受的是两种受：身体的和心里的。当他遭遇到那苦受时，他会心生抗拒（paṭighavā）。由于他对那苦受心生抗拒，那潜藏的瞋恚倾向（paṭighānusayo）就会随之增强。他在遭受苦受的同时，却去贪求感官欲乐（kāmasukhaṃ）。这是什么原因呢？诸比丘！因为那没有听闻过正法的凡夫，不知道除了感官欲乐之外，还有从苦受中解脱（nissaraṇaṃ）的其他方法。由于他贪求感官欲乐，那潜藏的对乐受的贪欲倾向（rāgānusayo）就会随之增强。他不能如实了知这些感受的生起（samudayañca）、灭没（atthaṅgamañca）、甜头（assādañca）、祸患（ādīnavañca）和出离（nissaraṇañca）。由于他不能如实了知这些，那潜藏的对不苦不乐受的无明倾向（avijjānusayo）就会随之增强。如果他感受到乐受，他是被束缚地（saññutto）感受它；如果他感受到苦受，他是被束缚地感受它；如果他感受到不苦不乐受，他也是被束缚地感受它。诸比丘！这被称为‘没有听闻过正法的凡夫，被生、老、死、愁、悲、苦、忧、恼所束缚’。我说，他是被苦所束缚的。

九 诸比丘！听闻过正法的圣弟子，当遭遇到苦受时，不会忧愁、疲惫、悲伤、捶胸、哭泣、陷入迷茫。他只感受一种受：身体的（kāyikaṃ），而不是心里的（na cetasikaṃ）。

一〇 诸比丘！譬如有人被一支箭射中，但没有被第二支箭接着射中。诸比丘！这样，这个人只感受到一支箭（带来的痛苦）。同样的道理，诸比丘！听闻过正法的圣弟子，当遭遇到苦受时，不会忧愁、疲惫、悲伤、捶胸、哭泣、陷入迷茫。他只感受一种受：身体的，而不是心里的。当他遭遇到那苦受时，他不会心生抗拒（appaṭighavantaṃ）。由于他对那苦受不生抗拒，那潜藏的瞋恚倾向就不会随之增强。他在遭受苦受时，不会去贪求感官欲乐。这是什么原因呢？诸比丘！因为那听闻过正法的圣弟子，知道除了感官欲乐之外，还有从苦受中解脱的方法。由于他不贪求感官欲乐，那潜藏的对乐受的贪欲倾向就不会随之增强。他如实了知这些感受的生起、灭没、甜头、祸患和出离。由于他如实了知这些，那潜藏的对不苦不乐受的无明倾向就不会随之增强。如果他感受到乐受，他是未被束缚地（visaññutto）感受它；如果他感受到苦受，他是未被束缚地感受它；如果他感受到不苦不乐受，他也是未被束缚地感受它。诸比丘！这被称为‘听闻过正法的圣弟子，未被生、老、死、愁、悲、苦、忧、恼所束缚’。我说，他是未被苦所束缚的。

一一 诸比丘！这就是听闻过正法的圣弟子和没有听闻过正法的凡夫之间的特别之处、不同之处和差别所在。

一二 （一）有智慧、多听闻（正法）的人，（虽然也经历，但不像凡夫那样）‘感受’乐受和苦受；这便是贤智者、善巧者与凡夫之间的巨大差别。（注：指不被第二支箭所伤）

（二）对于多闻、了知法义、彻见此世间与他世间的人来说，可意的事物不会搅乱他的心，不可意的事物也不会让他生起抗拒（瞋恚）。

（三）他的随顺（贪爱）和违逆（瞋恚）都已被吹散、灭尽而不复存在。他了知那无尘、无忧的境地（涅槃 Pādaṃ），完全了悟，是超越生命存在（bhava）的到达彼岸者。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/2. Vedanāsaṃyutta 受相应 (SN 36, 249-279)/2.1 Sagāthāvagga 妙偈品 (SN 36.1-10, 249-258)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.7 Paṭhamagelaññasutta 疾病之一 (SN 36.7, 255)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Paṭhamagelaññasuttaṃ

255. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena gilānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi –

“Sato, bhikkhave, bhikkhu sampajāno kālaṃ āgameyya. Ayaṃ vo amhākaṃ anusāsanī.

“Kathañca, bhikkhave, bhikkhu sato hoti? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati…pe… citte cittānupassī viharati…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Evaṃ kho, bhikkhave, bhikkhu sato hoti.

“Kathañca, bhikkhave, bhikkhu sampajāno hoti? Idha, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. Evaṃ kho, bhikkhave, bhikkhu sampajāno hoti. Sato, bhikkhave, bhikkhu sampajāno kālaṃ āgameyya. Ayaṃ vo amhākaṃ anusāsanī.

“Tassa ce, bhikkhave, bhikkhuno evaṃ satassa sampajānassa appamattassa ātāpino pahitattassa viharato uppajjati sukhā vedanā, so evaṃ pajānāti – ‘uppannā kho myāyaṃ sukhā vedanā. Sā ca kho paṭicca, no appaṭicca. Kiṃ paṭicca? Imameva kāyaṃ paṭicca. Ayaṃ kho pana kāyo anicco saṅkhato paṭiccasamuppanno. Aniccaṃ kho pana saṅkhataṃ paṭiccasamuppannaṃ kāyaṃ paṭicca uppannā sukhā vedanā kuto niccā bhavissatī’ti! So kāye ca sukhāya ca vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. Tassa kāye ca sukhāya ca vedanāya aniccānupassino viharato, vayānupassino viharato, virāgānupassino viharato, nirodhānupassino viharato, paṭinissaggānupassino viharato, yo kāye ca sukhāya ca vedanāya rāgānusayo, so pahīyati.

“Tassa ce, bhikkhave, bhikkhuno evaṃ satassa sampajānassa appamattassa ātāpino pahitattassa viharato uppajjati dukkhā vedanā. So evaṃ pajānāti – ‘uppannā kho myāyaṃ dukkhā vedanā. Sā ca kho paṭicca, no appaṭicca. Kiṃ paṭicca? Imameva kāyaṃ paṭicca. Ayaṃ kho pana kāyo anicco saṅkhato paṭiccasamuppanno. Aniccaṃ kho pana saṅkhataṃ paṭiccasamuppannaṃ kāyaṃ paṭicca uppannā dukkhā vedanā kuto niccā bhavissatī’ti! So kāye ca dukkhāya vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. Tassa kāye ca dukkhāya ca vedanāya aniccānupassino viharato…pe… paṭinissaggānupassino viharato, yo kāye ca dukkhāya ca vedanāya paṭighānusayo, so pahīyati.

“Tassa ce, bhikkhave, bhikkhuno evaṃ satassa sampajānassa appamattassa ātāpino pahitattassa viharato uppajjati adukkhamasukhā vedanā, so evaṃ pajānāti – ‘uppannā kho myāyaṃ adukkhamasukhā vedanā. Sā ca kho paṭicca, no appaṭicca. Kiṃ paṭicca? Imameva kāyaṃ paṭicca. Ayaṃ kho pana kāyo anicco saṅkhato paṭiccasamuppanno. Aniccaṃ kho pana saṅkhataṃ paṭiccasamuppannaṃ kāyaṃ paṭicca uppannā adukkhamasukhā vedanā kuto niccā bhavissatī’ti! So kāye ca adukkhamasukhāya ca vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. Tassa kāye ca adukkhamasukhāya ca vedanāya aniccānupassino viharato…pe… paṭinissaggānupassino viharato, yo kāye ca adukkhamasukhāya ca vedanāya avijjānusayo, so pahīyati.

“So sukhañce vedanaṃ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti; dukkhañce vedanaṃ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti; adukkhamasukhañce vedanaṃ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti. So sukhañce vedanaṃ vedayati, visaññutto naṃ vedayati; dukkhañce vedanaṃ vedayati, visaññutto naṃ vedayati; adukkhamasukhañce vedanaṃ vedayati, visaññutto naṃ vedayati. So kāyapariyantikaṃ vedanaṃ vedayamāno ‘kāyapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti, jīvitapariyantikaṃ vedanaṃ vedayamāno ‘jīvitapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti. ‘Kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti [sītibhavissantīti (sī. pī. ka.)] pajānāti.

“Seyyathāpi, bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya, tasseva telassa ca vaṭṭiyā ca pariyādānā anāhāro nibbāyeyya; evameva kho, bhikkhave, bhikkhu kāyapariyantikaṃ vedanaṃ vedayamāno ‘kāyapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti. Jīvitapariyantikaṃ vedanaṃ vedayamāno ‘jīvitapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti. ‘Kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānātī”ti. Sattamaṃ.

☸---------------------------------------------------------------------

［七］ 第七 疾病（一）

一 那时，世尊住在毗舍离城，大林中的重阁讲堂里。

二 那时，世尊在傍晚时分，从静坐处起身，前往病房。到了之后，便在铺设好的座位上坐下。坐下后，世尊对比丘们说：“诸位比丘！比丘应当具备正念、正知来度过时日。这是我对你们的教导。

三 诸位比丘！比丘如何才算是有正念呢？

诸位比丘！于此，有比丘在身体上随观身体而住，热忱，具足正知、正念，调伏世间的贪欲和忧恼；在感受上随观感受而住……（省略）……在心上随观心而住……（省略）……在诸法上随观诸法而住，热忱，具足正知、正念，调伏世间的贪欲和忧恼。诸位比丘！像这样，比丘就是有正念。

四 诸位比丘！比丘如何才算是具足正知呢？

诸位比丘！于此，有比丘前进、后退时都保持正知；向前看、向旁看时都保持正知； 屈臂、伸臂时都保持正知；持僧伽梨衣、钵、衣时都保持正知；吃、喝、嚼、尝时 都保持正知；甚至大小便时也保持正知；行走、站立、坐着、睡觉、醒来、说话、沉默时都保持正知。诸 位比丘！像这样的比丘就是具足正知。

五 诸位比丘！比丘应当具备正念、正知来度过时日。这是我对你们的教导。

六 诸位比丘！这位比丘像这样保持正念、正知，不放逸，热忱，精进努力地安住时，如果生起乐受，他就这样了知：‘我现在生起了乐受。这乐受是依靠因缘而生起的，不是没有因缘而生起的。依靠什么因缘呢？就是依靠这个身体。然而这个身体是无常的、由因缘造作的、由缘而生的。依靠无常的、由因缘造作的、由缘而生的身体所生起的乐受，又怎么会是恒常的呢？’他于身体以及乐受，持续观察无常而住，持续观察衰败而住，持续观察离欲而住，持续观察灭尽而住，持续观察舍离而住。当他于身体以及乐受持续观察无常、观察衰败、观察离欲、观察灭尽、观察舍离而住时，他对身体和乐受的贪欲潜在倾向就被舍弃了。

七 诸位比丘！这位比丘像这样保持正念、正知，不放逸，热忱，精进努力地安住时，如果生起苦受，他就这样了知：‘我现在生起了苦受。这苦受是依靠因缘而生起的，不是没有因缘而生起的。依靠什么因缘呢？就是依靠这个身体。然而这个身体是无常的、由因缘造作的、由缘而生的。依靠无常的、由因缘造作的、由缘而生的身体所生起的苦受，又怎么会是恒常的呢？’他于身体以及苦受，持续观察无常而住，持续观察衰败而住，持续观察离欲而住，持续观察灭尽而住，持续观察舍离而住。当他于身体以及苦受持续观察无常……（省略）……观察舍离而住时，他对身体和苦受的嗔恚潜在倾向就被舍弃了。

八 诸位比丘！这位比丘像这样保持正念、正知，不放逸，热忱，精进努力地安住时，如果生起不苦不乐受，他就这样了知：‘我现在生起了不苦不乐受。这不苦不乐受是依靠因缘而生起的，不是没有因缘而生起的。依靠什么因缘呢？就是依靠这个身体。然而这个身体是无常的、由因缘造作的、由缘而生的。依靠无常的、由因缘造作的、由缘而生的身体所生起的不苦不乐受，又怎么会是恒常的呢？’他于身体以及不苦不乐受，持续观察无常而住，持续观察衰败而住，持续观察离欲而住，持续观察灭尽而住，持续观察舍离而住。当他于身体以及不苦不乐受持续观察无常……（省略）……观察舍离而住时，他对身体和不苦不乐受的无明潜在倾向就被舍弃了。

九 他如果感受到乐受，了知它是无常的，了知它是不被执取的，了知它是不被喜爱的；如果感受到苦受，了知它是无常的，了知它是不被执取的，了知它是不被喜爱的；如果感受到不苦不乐受，了知它是无常的，了知它是不被执取的，了知它是不被喜爱的。

一〇 他如果感受到乐受，他是无牵系地感受它；如果感受到苦受，他是无牵系地感受它；如果感受到不苦不乐受，他是无牵系地感受它。

一一 他感受到以身体为界限的感受时，了知‘我感受到以身体为界限的感受’；感受到以生命为界限的感受时，了知‘我感受到以生命为界限的感受’。他了知‘身体败坏、生命结束后，就在这里，一切所感受的、不被喜爱的东西都将变得清凉’。

一二 诸位比丘！就好比油灯依靠油和灯芯而燃烧，当油和灯芯耗尽，没有了燃料，油灯就会熄灭；同样地，诸位比丘！比丘感受到以身体为界限的感受时，了知‘我感受到以身体为界限的感受’。感受到以生命为界限的感受时，了知‘我感受到以生命为界限的感受’。他了知‘身体败坏、生命结束后，就在这里，一切所感受的、不被喜爱的东西都将变得清凉’。” 第七经结束。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/2. Vedanāsaṃyutta 受相应 (SN 36, 249-279)/2.1 Sagāthāvagga 妙偈品 (SN 36.1-10, 249-258)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.8 Dutiyagelaññasutta 疾病之二 (SN 36.8, 256)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Dutiyagelaññasuttaṃ

256. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena gilānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi –

“Sato, bhikkhave, bhikkhu sampajāno kālaṃ āgameyya. Ayaṃ vo amhākaṃ anusāsanī.

“Kathañca, bhikkhave, bhikkhu sato hoti? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati… citte cittānupassī viharati… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Evaṃ kho, bhikkhave, bhikkhu sato hoti.

“Kathañca, bhikkhave, bhikkhu sampajāno hoti? Idha, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti…pe… bhāsite tuṇhībhāve sampajānakārī hoti. Evaṃ kho, bhikkhave, bhikkhu sampajāno hoti. Sato, bhikkhave, bhikkhu sampajāno kālaṃ āgameyya. Ayaṃ vo amhākaṃ anusāsanī.

“Tassa ce, bhikkhave, bhikkhuno evaṃ satassa sampajānassa appamattassa ātāpino pahitattassa viharato uppajjati sukhā vedanā. So evaṃ pajānāti – ‘uppannā kho myāyaṃ sukhā vedanā; sā ca kho paṭicca, no appaṭicca. Kiṃ paṭicca? Imameva phassaṃ paṭicca. Ayaṃ kho pana phasso anicco saṅkhato paṭiccasamuppanno. Aniccaṃ kho pana saṅkhataṃ paṭiccasamuppannaṃ phassaṃ paṭicca uppannā sukhā vedanā kuto niccā bhavissatī’ti! So phasse ca sukhāya ca vedanāya aniccānupassī viharati, vayānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. Tassa phasse ca sukhāya ca vedanāya aniccānupassino viharato, vayānupassino viharato, virāgānupassino viharato, nirodhānupassino viharato, paṭinissaggānupassino viharato yo phasse ca sukhāya ca vedanāya rāgānusayo, so pahīyati.

“Tassa ce, bhikkhave, bhikkhuno evaṃ satassa…pe… viharato uppajjati dukkhā vedanā…pe… uppajjati adukkhamasukhā vedanā. So evaṃ pajānāti – ‘uppannā kho myāyaṃ adukkhamasukhā vedanā; sā ca kho paṭicca, no appaṭicca. Kiṃ paṭicca? Imameva phassaṃ paṭicca…pe… kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti”.

“Seyyathāpi, bhikkhave, telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya, tasseva telassa ca vaṭṭiyā ca pariyādānā anāhāro nibbāyeyya; evameva kho, bhikkhave, bhikkhu kāyapariyantikaṃ vedanaṃ vedayamāno ‘kāyapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti. Jīvitapariyantikaṃ vedanaṃ vedayamāno ‘jīvitapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti. ‘Kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānātī”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［八］ 第八 疾病（二）

一 那时，世尊住在毗舍离城，大林中的重阁讲堂里。

二 那时，世尊在傍晚时分，从静坐处起身，前往病房……（省略）……

三 “诸位比丘！比丘如何才算是有正念呢？

诸位比丘！于此，有比丘在身体上随观身体而住……在感受上……在心上……在诸法上……（省略）……

四 诸位比丘！比丘如何才算是具足正知呢？

诸位比丘！于此，有比丘前进、后退时都保持正知……（省略）……

五 诸位比丘！比丘应当具备正念、正知来度过时日。这是我对你们的教导。

六 诸位比丘！这位比丘像这样保持正念、正知，不放逸，热忱，精进努力地安住时，如果生起乐受，他就这样了知：‘我现在生起了乐受。这乐受是依靠因缘而生起的，不是没有因缘而生起的。依靠什么因缘呢？就是依靠这个触。然而这个触是无常的、由因缘造作的、由缘而生的。依靠无常的、由因缘造作的、由缘而生的触所生起的乐受，又怎么会是恒常的呢？’他于触以及乐受，持续观察无常而住……衰败……离欲……灭尽……舍离。当他于触以及乐受持续观察无常……衰败……离欲……灭尽……舍离而住时，他对触和乐受的贪欲潜在倾向就被舍弃了。

七～八 诸位比丘！这位比丘像这样保持正念、正知，不放逸，热忱，精进努力地安住时，如果生起苦受……（省略）……如果生起不苦不乐受，他就这样了知：‘我现在生起了不苦不乐受。这不苦不乐受是依靠因缘而生起的，不是没有因缘而生起的。依靠什么因缘呢？就是依靠这个触。然而这个触是无常的、由因缘造作的、由缘而生的。依靠无常的、由因缘造作的、由缘而生的触所生起的不苦不乐受，又怎么会是恒常的呢？’他于触以及不苦不乐受，持续观察无常而住……衰败……离欲……灭尽……舍离。当他于触以及不苦不乐受持续观察无常……衰败……离欲……灭尽……舍离而住时，他对触和不苦不乐受的无明潜在倾向就被舍弃了。

九 他如果感受到乐受，了知它是无常的，了知它是不被执取的，了知它是不被喜爱的；如果感受到苦受……（省略）……如果感受到不苦不乐受，则了知它是无常的，了知它是不被执取的，了知它是不被喜爱的。

一〇 他如果感受到乐受，他是无牵系地感受它；如果感受到苦受……（省略）……如果感受到不苦不乐受，则他是无牵系地感受它。

一一 他感受到以身体为界限的感受时，了知‘我感受到以身体为界限的感受’；感受到以生命为界限的感受时，了知‘我感受到以生命为界限的感受’。他了知‘身体败坏、生命结束后，就在这里，一切所感受的、不被喜爱的东西都将变得清凉’。

一二 诸位比丘！就好比油灯依靠油和灯芯而燃烧，当油和灯芯耗尽，没有了燃料，油灯就会熄灭。同样地，诸位比丘！比丘感受到以身体为界限的感受时……（省略）……了知‘就在这里，一切所感受的、不被喜爱的东西都将变得清凉’。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.7 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/2. Vedanāsaṃyutta 受相应 (SN 36, 249-279)/2.1 Sagāthāvagga 妙偈品 (SN 36.1-10, 249-258)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.9 Aniccasutta 无常 (SN 36.9, 257)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Aniccasuttaṃ

无常

257. “Tisso imā, bhikkhave, vedanā

“诸位比丘！有这三种感受，
aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.

是无常的、有为的、缘起的、坏灭法、衰败法、离欲法、灭尽法。

Katamā tisso?

哪三种呢？

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā –

乐受、苦受、不苦不乐受。

imā kho, bhikkhave, tisso vedanā

诸位比丘！这三种感受，
aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā”ti. Navamaṃ.

是无常的、有为的、缘起的、坏灭法、衰败法、离欲法、灭尽法。”第九经结束。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/2. Vedanāsaṃyutta 受相应 (SN 36, 249-279)/2.1 Sagāthāvagga 妙偈品 (SN 36.1-10, 249-258)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.10 Phassamūlakasutta 以触为根本者 (SN 36.10, 258)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Phassamūlakasuttaṃ

258. “Tisso imā, bhikkhave, vedanā phassajā phassamūlakā phassanidānā phassapaccayā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Sukhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati sukhā vedanā. Tasseva sukhavedaniyassa phassassa nirodhā, yaṃ tajjaṃ vedayitaṃ sukhavedaniyaṃ phassaṃ paṭicca uppannā sukhā vedanā, sā nirujjhati, sā vūpasammati. Dukkhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati dukkhā vedanā. Tasseva dukkhavedaniyassa phassassa nirodhā, yaṃ tajjaṃ vedayitaṃ dukkhavedaniyaṃ phassaṃ paṭicca uppannā dukkhā vedanā, sā nirujjhati, sā vūpasammati. Adukkhamasukhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati adukkhamasukhā vedanā. Tasseva adukkhamasukhavedaniyassa phassassa nirodhā, yaṃ tajjaṃ vedayitaṃ adukkhamasukhavedaniyaṃ phassaṃ paṭicca uppannā adukkhamasukhā vedanā, sā nirujjhati, sā vūpasammati. Seyyathāpi, bhikkhave, dvinnaṃ kaṭṭhānaṃ saṅghaṭṭanasamodhānā [saṅkhattā tassa samodhānā (syā. kaṃ.) saṅghattā tassa samodhānā (ka.) saṃ. ni. 2.62 passitabbaṃ] usmā jāyati, tejo abhinibbattati. Tesaṃyeva kaṭṭhānaṃ nānābhāvā vinikkhepā, yā tajjā usmā, sā nirujjhati, sā vūpasammati. Evameva kho, bhikkhave, imā tisso vedanā phassajā phassamūlakā phassanidānā phassapaccayā. Tajjaṃ phassaṃ paṭicca tajjā vedanā uppajjanti. Tajjassa phassassa nirodhā tajjā vedanā nirujjhantī”ti. Dasamaṃ.

Sagāthāvaggo paṭhamo.

Tassuddānaṃ –

Samādhi sukhaṃ pahānena, pātālaṃ daṭṭhabbena ca;

Sallena ceva gelaññā, anicca phassamūlakāti.

☸---------------------------------------------------------------------

［一〇］ 第十 以触为根本者

三 “诸位比丘！这三种感受，是缘触而生，以触为根本，以触为因缘，以触为助缘。

四 哪三种呢？乐受、苦受、不苦不乐受。

五 诸位比丘！依靠能感受乐的触，生起乐受。当那个能感受乐的触灭去时，那么，由它所产生的感受，也就是依靠能感受乐的触所生起的乐受，也就息灭、平息了。

六 诸位比丘！依靠能感受苦的触，生起苦受。当那个能感受苦的触灭去时，那么，由它所产生的感受，也就是依靠能感受苦的触所生起的苦受，也就息灭、平息了。

七 诸位比丘！依靠能感受不苦不乐的触，生起不苦不乐受。当那个能感受不苦不乐的触灭去时，那么，由它所产生的感受，也就是依靠能感受不苦不乐的触所生起的不苦不乐受，也就息灭、平息了。

八 诸位比丘！譬如两块木头相互摩擦、接触，便产生热量，生出火来。当这两块木头分开、不再接触时，那么，由摩擦所产生的热量，也就息灭、平息了。

九 正是这样，诸位比丘！这三种感受，是缘触而生，以触为根本，以触为因缘，以触为助缘。依靠相应的触，生起相应的感受；随着相应的触的灭去，相应的感受也就息灭了。”

受相应之第一有偈品（终）

其摄颂曰：

三昧与乐受

舍弃及险崖

应见并箭刺

疾病二无常

以及触根本

总成为十经

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/2. Vedanāsaṃyutta 受相应 (SN 36, 249-279)/2.2 Rahogatavagga 独坐品 (SN 36.11-20, 259-268)”

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【经名】 2.2.1 Rahogatasutta 独坐 (SN 36.11, 259)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Rahogatavaggo

1. Rahogatasuttaṃ

259. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘tisso vedanā vuttā bhagavatā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā tisso vedanā vuttā bhagavatā. Vuttaṃ kho panetaṃ bhagavatā – ‘yaṃ kiñci vedayitaṃ taṃ dukkhasmin’ti. Kiṃ nu kho etaṃ bhagavatā sandhāya bhāsitaṃ – ‘yaṃ kiñci vedayitaṃ taṃ dukkhasmin’”ti?

“Sādhu sādhu, bhikkhu! Tisso imā, bhikkhu, vedanā vuttā mayā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā tisso vedanā vuttā mayā. Vuttaṃ kho panetaṃ, bhikkhu, mayā – ‘yaṃ kiñci vedayitaṃ, taṃ dukkhasmin’ti. Taṃ kho panetaṃ, bhikkhu, mayā saṅkhārānaṃyeva aniccataṃ sandhāya bhāsitaṃ – ‘yaṃ kiñci vedayitaṃ taṃ dukkhasmin’ti. Taṃ kho panetaṃ, bhikkhu, mayā saṅkhārānaṃyeva khayadhammataṃ…pe… vayadhammataṃ…pe… virāgadhammataṃ …pe… nirodhadhammataṃ…pe… vipariṇāmadhammataṃ sandhāya bhāsitaṃ – ‘yaṃ kiñci vedayitaṃ taṃ dukkhasmin’ti. Atha kho pana, bhikkhu, mayā anupubbasaṅkhārānaṃ nirodho akkhāto. Paṭhamaṃ jhānaṃ samāpannassa vācā niruddhā hoti. Dutiyaṃ jhānaṃ samāpannassa vitakkavicārā niruddhā honti. Tatiyaṃ jhānaṃ samāpannassa pīti niruddhā hoti. Catutthaṃ jhānaṃ samāpannassa assāsapassāsā niruddhā honti. Ākāsānañcāyatanaṃ samāpannassa rūpasaññā niruddhā hoti. Viññāṇañcāyatanaṃ samāpannassa ākāsānañcāyatanasaññā niruddhā hoti. Ākiñcaññāyatanaṃ samāpannassa viññāṇañcāyatanasaññā niruddhā hoti. Nevasaññānāsaññāyatanaṃ samāpannassa ākiñcaññāyatanasaññā niruddhā hoti. Saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca niruddhā honti. Khīṇāsavassa bhikkhuno rāgo niruddho hoti, doso niruddho hoti, moho niruddho hoti. Atha kho, bhikkhu, mayā anupubbasaṅkhārānaṃ vūpasamo akkhāto. Paṭhamaṃ jhānaṃ samāpannassa vācā vūpasantā hoti. Dutiyaṃ jhānaṃ samāpannassa vitakkavicārā vūpasantā honti…pe… saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca vūpasantā honti. Khīṇāsavassa bhikkhuno rāgo vūpasanto hoti, doso vūpasanto hoti, moho vūpasanto hoti. Chayimā, bhikkhu, passaddhiyo. Paṭhamaṃ jhānaṃ samāpannassa vācā paṭippassaddhā hoti. Dutiyaṃ jhānaṃ samāpannassa vitakkavicārā paṭippassaddhā honti. Tatiyaṃ jhānaṃ samāpannassa pīti paṭippassaddhā hoti. Catutthaṃ jhānaṃ samāpannassa assāsapassāsā paṭippassaddhā honti. Saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca paṭippassaddhā honti. Khīṇāsavassa bhikkhuno rāgo paṭippassaddho hoti, doso paṭippassaddho hoti, moho paṭippassaddho hotī”ti. Paṭhamaṃ.

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第二 独坐品

［一一］ 第一 独坐

二 那时，有一位比丘来到世尊的住处，顶礼世尊后，坐在一旁。

三 坐在一旁的那位比丘对世尊说：“尊者！我独自一人在僻静处禅思时，心中生起这样的念头：‘世尊开示了三种感受：乐受、苦受、不苦不乐受。世尊说了这三种感受。然而，世尊又这样说过：无论感受到什么，都是苦。’世尊说‘无论感受到什么，都是苦’，这是针对什么而说的呢？”

四 “善哉，善哉，比丘！比丘！我确实说了三种感受：乐受、苦受、不苦不乐受。我说了这三种感受。然而，比丘！我也确实说过：‘无论感受到什么，都是苦。’比丘！我是针对诸行无常而说：‘无论感受到什么，都是苦。’比丘！我是针对诸行是坏灭之法……（省略）……是衰败之法……（省略）……是离欲之法……（省略）……是灭尽之法……（省略）……是变易之法而说：‘无论感受到什么，都是苦。’

五 还有，比丘！我宣说了诸行的次第灭尽：达到初禅者，言语止灭了；达到第二禅者，寻、伺止灭了；达到第三禅者，喜止灭了；达到第四禅者，入息、出息止灭了；达到空无边处者，色想止灭了；达到识无边处者，空无边处想止灭了；达到无所有处者，识无边处想止灭了；达到非想非非想处者，无所有处想止灭了；达到想受灭定者，想和受都止灭了。漏尽的比丘，贪欲止灭了，嗔恚止灭了，愚痴止灭了。

六 还有，比丘！我宣说了诸行的次第止息：达到初禅者，言语止息了；达到第二禅者，寻、伺止息了……（省略）……达到想受灭定者，想和受都止息了。漏尽的比丘，贪欲止息了，嗔恚止息了，愚痴止息了。

七 比丘！有这六种轻安：达到初禅者，言语轻安了；达到第二禅者，寻、伺轻安了；达到第三禅者，喜轻安了；达到第四禅者，入息、出息轻安了；达到想受灭定者，想和受都轻安了。漏尽的比丘，贪欲轻安了，嗔恚轻安了，愚痴轻安了。” 第一经结束。

☸.....................................................................

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/2. Vedanāsaṃyutta 受相应 (SN 36, 249-279)/2.2 Rahogatavagga 独坐品 (SN 36.11-20, 259-268)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.2 Paṭhamaākāsasutta 虚空之一 (SN 36.12, 260)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Paṭhamaākāsasuttaṃ

260. “Seyyathāpi, bhikkhave, ākāse vividhā vātā vāyanti. Puratthimāpi vātā vāyanti, pacchimāpi vātā vāyanti, uttarāpi vātā vāyanti, dakkhiṇāpi vātā vāyanti, sarajāpi vātā vāyanti, arajāpi vātā vāyanti, sītāpi vātā vāyanti, uṇhāpi vātā vāyanti, parittāpi vātā vāyanti, adhimattāpi vātā vāyanti. Evameva kho, bhikkhave, imasmiṃ kāyasmiṃ vividhā vedanā uppajjanti, sukhāpi vedanā uppajjati, dukkhāpi vedanā uppajjati, adukkhamasukhāpi vedanā uppajjatī”ti.

“Yathāpi vātā ākāse, vāyanti vividhā puthū;

Puratthimā pacchimā cāpi, uttarā atha dakkhiṇā.

“Sarajā arajā capi, sītā uṇhā ca ekadā;

Adhimattā parittā ca, puthū vāyanti mālutā.

“Tathevimasmiṃ kāyasmiṃ, samuppajjanti vedanā;

Sukhadukkhasamuppatti, adukkhamasukhā ca yā.

“Yato ca bhikkhu ātāpī, sampajaññaṃ na riñcati [sampajāno nirūpadhi (ka.)];

Tato so vedanā sabbā, parijānāti paṇḍito.

“So vedanā pariññāya, diṭṭhe dhamme anāsavo;

Kāyassa bhedā dhammaṭṭho, saṅkhyaṃ nopeti vedagū”ti. dutiyaṃ;

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［一二］ 第二 虚空（一）

三 “诸位比丘！譬如在虚空中，吹着各种各样的风：有东风吹来，有西风吹来，有北风吹来，有南风吹来；有带着尘土的风吹来，有不带尘土的风吹来；有冷风吹来，有热风吹来；有微风吹来，有大风吹来。正是这样，诸位比丘！在这个身体里，生起各种各样的感受：生起乐受，生起苦受，也生起不苦不乐受。

四 （一）好比空中吹着各种各样的风，从东、西以及北、南吹来。

（二）时而吹来有尘土、无尘土的风，时而吹来冷风、热风，时而吹来大风、微风，各种各样的风在吹。

（三）同样地，在这个身体里，生起种种感受：乐受和苦受同时生起，以及那不苦不乐受。

（四）比丘若能热忱精进，不舍弃正知，那么这位贤智的比丘，就能完全了知一切感受。

（五）他完全了知诸受后，在现世中就成为无漏者；身体毁坏后，这位安住于正法、通达究竟智慧者，就不再受生轮回了。” 第二经结束。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/2. Vedanāsaṃyutta 受相应 (SN 36, 249-279)/2.2 Rahogatavagga 独坐品 (SN 36.11-20, 259-268)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.3 Dutiyaākāsasutta 虚空之二 (SN 36.13, 261)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Dutiyaākāsasuttaṃ

261. “Seyyathāpi, bhikkhave, ākāse vividhā vātā vāyanti. Puratthimāpi vātā vāyanti…pe… adhimattāpi vātā vāyanti. Evameva kho, bhikkhave, imasmiṃ kāyasmiṃ vividhā vedanā uppajjanti, sukhāpi vedanā uppajjati, dukkhāpi vedanā uppajjati, adukkhamasukhāpi vedanā uppajjatī”ti. Tatiyaṃ.

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［一三］ 第三 虚空（二）

三 “诸位比丘！譬如在虚空中，吹着各种各样的风：有东风吹来……（省略）……有大风吹来。正是这样，诸位比丘！在这个身体里，生起各种各样的感受：生起乐受，生起苦受，也生起不苦不乐受。” 第三经结束。

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☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/2. Vedanāsaṃyutta 受相应 (SN 36, 249-279)/2.2 Rahogatavagga 独坐品 (SN 36.11-20, 259-268)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.4 Agārasutta 客舍 (SN 36.14, 262)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Agārasuttaṃ

262. “Seyyathāpi, bhikkhave, āgantukāgāraṃ. Tattha puratthimāyapi disāya āgantvā vāsaṃ kappenti, pacchimāyapi disāya āgantvā vāsaṃ kappenti, uttarāyapi disāya āgantvā vāsaṃ kappenti, dakkhiṇāyapi disāya āgantvā vāsaṃ kappenti. Khattiyāpi āgantvā vāsaṃ kappenti, brāhmaṇāpi āgantvā vāsaṃ kappenti, vessāpi āgantvā vāsaṃ kappenti, suddāpi āgantvā vāsaṃ kappenti. Evameva kho, bhikkhave, imasmiṃ kāyasmiṃ vividhā vedanā uppajjanti. Sukhāpi vedanā uppajjati, dukkhāpi vedanā uppajjati, adukkhamasukhāpi vedanā uppajjati. Sāmisāpi sukhā vedanā uppajjati, sāmisāpi dukkhā vedanā uppajjati, sāmisāpi adukkhamasukhā vedanā uppajjati. Nirāmisāpi sukhā vedanā uppajjati, nirāmisāpi dukkhā vedanā uppajjati, nirāmisāpi adukkhamasukhā vedanā uppajjatī”ti. Catutthaṃ.

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［一四］ 第四 客舍

三 “诸位比丘！譬如有一间客栈（招待所）。在那里，有从东方来的人住宿，有从西方来的人住宿，有从北方来的人住宿，有从南方来的人住宿；有刹帝利种姓的人来住宿，有婆罗门种姓的人来住宿，有吠舍种姓的人来住宿，有首陀罗种姓的人来住宿。正是这样，诸位比丘！在这个身体里，生起各种各样的感受：生起乐受，生起苦受，生起不苦不乐受。

四 也生起有依恋（物质基础）的乐受，也生起有依恋的苦受，也生起有依恋的不苦不乐受；也生起无依恋（非物质）的乐受，也生起无依恋的苦受，也生起无依恋的不苦不乐受。” 第四经结束。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/2. Vedanāsaṃyutta 受相应 (SN 36, 249-279)/2.2 Rahogatavagga 独坐品 (SN 36.11-20, 259-268)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.5 Paṭhamaānandasutta 止息之一 (SN 36.15, 263)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Paṭhamaānandasuttaṃ

263. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ nisīdi, ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – “katamā nu kho, bhante, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇanti? Tisso imā, ānanda, vedanā – sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā vuccanti, ānanda, vedanā. Phassasamudayā vedanāsamudayo; phassanirodhā vedanānirodho. Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Yaṃ vedanaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ vedanāya assādo. Yā vedanā aniccā dukkhā vipariṇāmadhammā, ayaṃ vedanāya ādīnavo. Yo vedanāya chandarāgavinayo chandarāgappahānaṃ, idaṃ vedanāya nissaraṇaṃ. Atha kho panānanda, mayā anupubbasaṅkhārānaṃ nirodho akkhāto. Paṭhamaṃ jhānaṃ samāpannassa vācā niruddhā hoti…pe… saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca niruddhā honti. Khīṇāsavassa bhikkhuno rāgo niruddho hoti, doso niruddho hoti, moho niruddho hoti. Atha kho panānanda, mayā anupubbasaṅkhārānaṃ vūpasamo akkhāto. Paṭhamaṃ jhānaṃ samāpannassa vācā vūpasantā hoti…pe… saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca vūpasantā honti. Khīṇāsavassa bhikkhuno rāgo vūpasanto hoti, doso vūpasanto hoti, moho vūpasanto hoti. Atha kho panānanda, mayā anupubbasaṅkhārānaṃ paṭippassaddhi akkhātā. Paṭhamaṃ jhānaṃ samāpannassa vācā paṭippassaddhā hoti…pe… ākāsānañcāyatanaṃ samāpannassa rūpasaññā paṭippassaddhā hoti. Viññāṇañcāyatanaṃ samāpannassa ākāsānañcāyatanasaññā paṭippassaddhā hoti. Ākiñcaññāyatanaṃ samāpannassa viññāṇañcāyatanasaññā paṭippassaddhā hoti. Nevasaññānāsaññāyatanaṃ samāpannassa ākiñcaññāyatanasaññā paṭippassaddhā hoti. Saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca paṭippassaddhā honti. Khīṇāsavassa bhikkhuno rāgo paṭippassaddho hoti, doso paṭippassaddho hoti, moho paṭippassaddho hotī”ti. Pañcamaṃ.

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［一五］ 第五 止息之一

二 那时，尊者阿难来到世尊的住处，顶礼世尊后，坐在一旁。

三 坐在一旁的阿难对世尊说：“尊者！什么是感受？什么是感受的生起？什么是感受的灭尽？什么是导向感受灭尽的道路？什么是感受的乐味？什么是感受的过患？什么是感受的出离呢？”

四 “阿难！有这三种感受：‘乐受、苦受、不苦不乐受’。阿难！这些被称为感受。由触的生起，就有感受的生起；由触的灭尽，就有感受的灭尽。这八支圣道就是导向感受灭尽的道路，即：‘正见、正思维、正语、正业、正命、正精进、正念、正定’。凡是缘于感受而生起的快乐和喜悦，这就是感受的乐味。凡是感受具有无常、苦、变易的特性，这就是感受的过患。凡是对于感受调伏贪欲、舍断贪欲，这就是感受的出离。

五 还有，阿难！我宣说了诸行的次第灭尽：达到初禅者，言语止灭了……（省略）……达到想受灭定者，想和受都止灭了。漏尽的比丘，贪欲止灭了，嗔恚止灭了，愚痴止灭了。

六 还有，阿难！我宣说了诸行的次第止息：达到初禅者，言语止息了……（省略）……达到想受灭定者，想和受都止息了。漏尽的比丘，贪欲止息了，嗔恚止息了，愚痴止息了。

七 还有，阿难！我宣说了诸行的次第轻安：达到初禅者，言语轻安了……（省略）……达到空无边处者，色想轻安了；达到识无边处者，空无边处想轻安了；达到无所有处者，识无边处想轻安了；达到非想非非想处者，无所有处想轻安了；达到想受灭定者，想和受都轻安了。漏尽的比丘，贪欲轻安了，嗔恚轻安了，愚痴轻安了。” 第五经结束。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/2. Vedanāsaṃyutta 受相应 (SN 36, 249-279)/2.2 Rahogatavagga 独坐品 (SN 36.11-20, 259-268)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.6 Dutiyaānandasutta 止息之二 (SN 36.16, 264)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Dutiyaānandasuttaṃ

264. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca – “katamā nu kho, ānanda, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇan”ti? “Bhagavaṃmūlakā no, bhante, dhammā bhagavannettikā bhagavampaṭisaraṇā. Sādhu, bhante, bhagavantaññeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti. “Tena hi, ānanda, suṇohi, sādhukaṃ manasi karohi; bhāsissāmī”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Bhagavā etadavoca – “tisso imā, ānanda, vedanā – sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā vuccanti, ānanda, vedanā…pe… phassasamudayā…pe… khīṇāsavassa bhikkhuno rāgo paṭippassaddho hoti, doso paṭippassaddho hoti, moho paṭippassaddho hotī”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［一六］ 第六 止息之二

二 那时，尊者阿难来到世尊的住处，顶礼世尊后，坐在一旁。

三 世尊对坐在一旁的阿难说：“阿难！什么是感受？什么是感受的生起？什么是感受的灭尽？什么是导向感受灭尽的道路？什么是感受的乐味？什么是感受的过患？什么是感受的出离呢？”

四 “尊者！我们的法以世尊为根本，以世尊为导师，以世尊为皈依处。善哉！尊者！请世尊开示此话的含义吧。从世尊那里听闻后，比丘们将铭记在心。”

“那么，阿难！你仔细听，好好思量，我将为你解说。”

“是的，尊者！”尊者阿难回应世尊。

五 世尊这样说道：“阿难！有这三种感受：‘乐受、苦受、不苦不乐受’。阿难！这些被称为感受。由触的生起，就有感受的生起；由触的灭尽，就有感受的灭尽。这八支圣道就是导向感受灭尽的道路，即：‘正见、正思维、正语、正业、正命、正精进、正念、正定’。凡是缘于感受而生起的快乐和喜悦，这就是感受的乐味。凡是感受具有无常、苦、变易的特性，这就是感受的过患。凡是对于感受调伏贪欲、舍断贪欲，这就是感受的出离。

六 还有，阿难！我宣说了诸行的次第灭尽：达到初禅者，言语止灭了；达到第二禅者，寻、伺止灭了；达到第三禅者，喜止灭了；达到第四禅者，入息、出息止灭了；达到空无边处者，色想止灭了；达到识无边处者，空无边处想止灭了；达到无所有处者，识无边处想止灭了；达到非想非非想处者，无所有处想止灭了；达到想受灭定者，想和受都止灭了。漏尽的比丘，贪欲止灭了，嗔恚止灭了，愚痴止灭了。

七 阿难！还有，我宣说了诸行的次第止息：达到初禅者，言语止息了；达到第二禅者，寻、伺止息了；达到第三禅者，喜止息了；达到第四禅者，入息、出息止息了；达到空无边处者，色想止息了；达到识无边处者，空无边处想止息了；达到无所有处者，识无边处想止息了；达到非想非非想处者，无所有处想止息了；达到想受灭定者，想和受都止息了。漏尽的比丘，贪欲止息了，嗔恚止息了，愚痴止息了。

八 阿难！还有，我宣说了诸行的次第轻安：达到初禅者，言语轻安了；达到第二禅者，寻、伺轻安了；达到第三禅者，喜轻安了；达到第四禅者，入息、出息轻安了；达到空无边处者，色想轻安了；达到识无边处者，空无边处想轻安了；达到无所有处者，识无边处想轻安了；达到非想非非想处者，无所有处想轻安了；达到想受灭定者，想和受都轻安了。漏尽的比丘，贪欲轻安了，嗔恚轻安了，愚痴轻安了。” 第六经结束。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/2. Vedanāsaṃyutta 受相应 (SN 36, 249-279)/2.2 Rahogatavagga 独坐品 (SN 36.11-20, 259-268)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.7 Paṭhamasambahulasutta 八支之一 (SN 36.17, 265)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Paṭhamasambahulasuttaṃ

265. Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – “katamā nu kho, bhante, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇan”ti? “Tisso imā, bhikkhave, vedanā – sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā vuccanti, bhikkhave, vedanā. Phassasamudayā vedanāsamudayo; phassanirodhā vedanānirodho. Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Yaṃ vedanaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ vedanāya assādo. Yā vedanā aniccā dukkhā vipariṇāmadhammā, ayaṃ vedanāya ādīnavo. Yo vedanāya chandarāgavinayo chandarāgappahānaṃ, idaṃ vedanāya nissaraṇaṃ.

“Atha kho pana, bhikkhave, mayā anupubbasaṅkhārānaṃ nirodho akkhāto. Paṭhamaṃ jhānaṃ samāpannassa vācā niruddhā hoti…pe… khīṇāsavassa bhikkhuno rāgo niruddho hoti, doso niruddho hoti, moho niruddho hoti. Atha kho pana, bhikkhave, mayā anupubbasaṅkhārānaṃ vūpasamo akkhāto. Paṭhamaṃ jhānaṃ samāpannassa vācā vūpasantā hoti…pe… khīṇāsavassa bhikkhuno rāgo vūpasanto hoti, doso vūpasanto hoti, moho vūpasanto hoti. Chayimā, bhikkhave, passaddhiyo. Paṭhamaṃ jhānaṃ samāpannassa vācā paṭippassaddhā hoti. Dutiyaṃ jhānaṃ samāpannassa vitakkavicārā paṭippassaddhā honti. Tatiyaṃ jhānaṃ samāpannassa pīti paṭippassaddhā hoti. Catutthaṃ jhānaṃ samāpannassa assāsapassāsā paṭippassaddhā honti. Saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca paṭippassaddhā honti. Khīṇāsavassa bhikkhuno rāgo paṭippassaddho hoti, doso paṭippassaddho hoti, moho paṭippassaddho hotī”ti. Sattamaṃ.

☸---------------------------------------------------------------------

［一七］ 第七 八支之一

二 那时，有许多比丘来到世尊的住处，顶礼世尊后，坐在一旁。

三 坐在一旁的这些比丘对世尊说：“尊者！什么是感受？什么是感受的生起？什么是感受的灭尽？什么是导向感受灭尽的道路？什么是感受的乐味？什么是感受的过患？什么是感受的出离呢？”

四 “诸位比丘！有这三种感受，即：乐受、苦受、不苦不乐受。诸位比丘！这些被称为感受。由触的生起，就有感受的生起；由触的灭尽，就有感受的灭尽。这八支圣道就是导向感受灭尽的道路，即：‘正见、正思维、正语、正业、正命、正精进、正念、正定’。凡是缘于感受而生起的快乐和喜悦，这就是感受的乐味。凡是感受具有无常、苦、变易的特性，这就是感受的过患。凡是对于感受调伏贪欲、舍断贪欲，这就是感受的出离。

五 还有，诸位比丘！我宣说了诸行的次第灭尽：达到初禅者，言语止灭了……（省略）……漏尽的比丘，贪欲止灭了，嗔恚止灭了，愚痴止灭了。

六 还有，诸位比丘！我宣说了诸行的次第止息：达到初禅者，言语止息了……（省略）……漏尽的比丘，贪欲止息了，嗔恚止息了，愚痴止息了。

七 诸位比丘！有这六种轻安：达到初禅者，言语轻安了；达到第二禅者，寻、伺轻安了；达到第三禅者，喜轻安了；达到第四禅者，入息、出息轻安了；达到想受灭定者，想和受都轻安了。漏尽的比丘，贪欲轻安了，嗔恚轻安了，愚痴轻安了。” 第七经结束。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/2. Vedanāsaṃyutta 受相应 (SN 36, 249-279)/2.2 Rahogatavagga 独坐品 (SN 36.11-20, 259-268)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.8 Dutiyasambahulasutta 八支之二 (SN 36.18, 266)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Dutiyasambahulasuttaṃ

266. Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu…pe… ekamantaṃ nisinnā kho te bhikkhū bhagavā etadavoca – “katamā nu kho, bhikkhave, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇan”ti? “Bhagavaṃmūlakā no, bhante, dhammā…pe…” “tisso imā, bhikkhave, vedanā – sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā vuccanti, bhikkhave, vedanā…pe… phassasamudayā…pe…. (Yathā purimasuttante, tathā vitthāretabbo.) Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［一八］ 第八 八支之二

二 那时，有许多比丘来到世尊的住处……（省略）……坐在一旁。

三 世尊对坐在一旁的这些比丘说：“诸位比丘！什么是感受？什么是感受的生起？什么是感受的灭尽？什么是导向感受灭尽的道路？什么是感受的乐味？什么是感受的过患？什么是感受的出离呢？”

四 “尊者！我们的法以世尊为根本……（省略）……”

“诸位比丘！有这三种感受：‘乐受、苦受、不苦不乐受’。诸位比丘！这些被称为感受……（省略）……由触的生起……（省略）……（此处内容与前一经相同，应详细展开。）” 第八经结束。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/2. Vedanāsaṃyutta 受相应 (SN 36, 249-279)/2.2 Rahogatavagga 独坐品 (SN 36.11-20, 259-268)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.9 Pañcakaṅgasutta 般奢康伽 (SN 36.19, 267)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Pañcakaṅgasuttaṃ

267. Atha kho pañcakaṅgo thapati yenāyasmā udāyī tenupasaṅkami; upasaṅkamitvā āyasmantaṃ udāyiṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho pañcakaṅgo thapati āyasmantaṃ udāyiṃ etadavoca – “kati nu kho, bhante udāyi, vedanā vuttā bhagavatā”ti? “Tisso kho, thapati, vedanā vuttā bhagavatā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā kho, thapati, tisso vedanā vuttā bhagavatā”ti. Evaṃ vutte, pañcakaṅgo thapati āyasmantaṃ udāyiṃ etadavoca – “na kho, bhante udāyi, tisso vedanā vuttā bhagavatā. Dve vedanā vuttā bhagavatā – sukhā vedanā, dukkhā vedanā. Yāyaṃ, bhante, adukkhamasukhā vedanā, santasmiṃ esā paṇīte sukhe vuttā bhagavatā”ti. Dutiyampi kho āyasmā udāyī pañcakaṅgaṃ thapatiṃ etadavoca – “na kho, thapati, dve vedanā vuttā bhagavatā. Tisso vedanā vuttā bhagavatā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā tisso vedanā vuttā bhagavatā”ti. Dutiyampi kho pañcakaṅgo thapati āyasmantaṃ udāyiṃ etadavoca – “na kho, bhante udāyi, tisso vedanā vuttā bhagavatā. Dve vedanā vuttā bhagavatā – sukhā vedanā, dukkhā vedanā. Yāyaṃ, bhante, adukkhamasukhā vedanā, santasmiṃ esā paṇīte sukhe vuttā bhagavatā”ti. Tatiyampi kho āyasmā udāyī pañcakaṅgaṃ thapatiṃ etadavoca – “na kho, thapati, dve vedanā vuttā bhagavatā. Tisso vedanā vuttā bhagavatā. Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā tisso vedanā vuttā bhagavatā”ti. Tatiyampi kho pañcakaṅgo thapati āyasmantaṃ udāyiṃ etadavoca – “na kho, bhante udāyi, tisso vedanā vuttā bhagavatā. Dve vedanā vuttā bhagavatā – sukhā vedanā, dukkhā vedanā. Yāyaṃ, bhante, adukkhamasukhā vedanā, santasmiṃ esā paṇīte sukhe vuttā bhagavatā”ti. Neva sakkhi āyasmā udāyī pañcakaṅgaṃ thapatiṃ saññāpetuṃ, na panāsakkhi pañcakaṅgo thapati āyasmantaṃ udāyiṃ saññāpetuṃ. Assosi kho āyasmā ānando āyasmato udāyissa pañcakaṅgena thapatinā saddhiṃ imaṃ kathāsallāpaṃ.

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando yāvatako āyasmato udāyissa pañcakaṅgena thapatinā saddhiṃ ahosi kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.

“Santameva, ānanda, pariyāyaṃ pañcakaṅgo thapati udāyissa bhikkhuno nābbhanumodi; santañca panānanda, pariyāyaṃ udāyī bhikkhu pañcakaṅgassa thapatino nābbhanumodi. Dvepi mayā, ānanda, vedanā vuttā pariyāyena. Tissopi mayā vedanā vuttā pariyāyena. Pañcapi mayā vedanā vuttā pariyāyena. Chapi mayā vedanā vuttā pariyāyena. Aṭṭhārasāpi mayā vedanā vuttā pariyāyena. Chattiṃsāpi mayā vedanā vuttā pariyāyena. Aṭṭhasatampmppi mayā vedanā vuttā pariyāyena. Evaṃ pariyāyadesito kho, ānanda, mayā dhammo. Evaṃ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṃ sulapitaṃ, na samanumaññissanti, na samanujānissanti, na samanumodissanti, tesaṃ etaṃ pāṭikaṅkhaṃ – bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharissantīti [viharissanti (sī. pī. ka.)]. Evaṃ pariyāyadesito kho, ānanda, mayā dhammo. Evaṃ pariyāyadesite kho, ānanda, mayā dhamme ye aññamaññassa subhāsitaṃ sulapitaṃ samanumaññissanti samanujānissanti samanumodissanti, tesaṃ etaṃ pāṭikaṅkhaṃ – samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharissantī”ti.

“Pañcime, ānanda, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā…pe… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime kho, ānanda, pañca kāmaguṇā. Yaṃ kho, ānanda, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ – idaṃ vuccati kāmasukhaṃ. Ye kho, ānanda, evaṃ vadeyyuṃ – ‘etaṃparamaṃ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentī’ti – idaṃ nesāhaṃ nānujānāmi. Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

“Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca. Ye kho, ānanda, evaṃ vadeyyuṃ – ‘etaṃparamaṃ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentī’ti – idaṃ nesāhaṃ nānujānāmi. Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

“Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu, vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca. Ye kho, ānanda, evaṃ vadeyyuṃ – ‘etaṃparamaṃ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentī’ti – idaṃ nesāhaṃ nānujānāmi. Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

“Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca. Ye kho, ānanda, evaṃ vadeyyuṃ – ‘etaṃparamaṃ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentī’ti – idaṃ nesāhaṃ nānujānāmi. Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

“Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca. Ye kho, ānanda, evaṃ vadeyyuṃ – ‘etaṃparamaṃ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentī’ti – idaṃ nesāhaṃ nānujānāmi. Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

“Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso rūpasaññānaṃ samatikkamā, paṭighasaññānaṃ atthaṅgamā, nānattasaññānaṃ amanasikārā, ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca. Ye kho, ānanda, evaṃ vadeyyuṃ – ‘etaṃparamaṃ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentī’ti – idaṃ nesāhaṃ nānujānāmi. Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

“Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma, ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca. Ye kho, ānanda, evaṃ vadeyyuṃ – ‘etaṃparamaṃ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentī’ti – idaṃ nesāhaṃ nānujānāmi. Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

“Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma, ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca. Ye kho, ānanda, evaṃ vadeyyuṃ – ‘etaṃparamaṃ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentī’ti – idaṃ nesāhaṃ nānujānāmi. Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

“Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca. Ye kho, ānanda, evaṃ vadeyyuṃ – ‘etaṃparamaṃ santaṃ sukhaṃ somanassaṃ paṭisaṃvedentī’ti – idaṃ nesāhaṃ nānujānāmi. Taṃ kissa hetu? Atthānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

“Katamañcānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca? Idhānanda, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati. Idaṃ kho, ānanda, etamhā sukhā aññaṃ sukhaṃ abhikkantatarañca paṇītatarañca.

“Ṭhānaṃ kho panetaṃ, ānanda, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘saññāvedayitanirodhaṃ samaṇo gotamo āha, tañca sukhasmiṃ paññapeti. Tayidaṃ kiṃsu, tayidaṃ kathaṃsū’ti? Evaṃvādino, ānanda, aññatitthiyā paribbājakā evamassu vacanīyā – ‘na kho, āvuso, bhagavā sukhaññeva vedanaṃ sandhāya sukhasmiṃ paññapeti. Yattha yattha, āvuso, sukhaṃ upalabbhati, yahiṃ yahiṃ [yaṃ hiyaṃ hi sukhaṃ (sī. pī.), yahiṃ yahiṃ sukhaṃ (syā. kaṃ. ka.) ma. ni. 2.91], taṃ taṃ tathāgato sukhasmiṃ paññapetī’”ti. Navamaṃ.

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［一九］ 第九 般奢康伽

二 那时，工匠般奢康伽来到尊者优陀夷的住处，顶礼尊者优陀夷后，坐在一旁。

三 坐在一旁的工匠般奢康伽问尊者优陀夷：“尊者优陀夷！世尊说了几种感受呢？” “工匠！世尊说了三种感受：乐受、苦受、不苦不乐受。工匠！世尊说了这三种感受。”

四 听了这话，工匠般奢康伽对尊者优陀夷说：“尊者优陀夷！世尊并没有说三种感受，世尊只说了两种感受：乐受和苦受。尊者！至于这种不苦不乐受，世尊说它是在寂静中属于殊妙的乐。”

五 尊者优陀夷第二次对工匠般奢康伽说：“工匠！世尊并没有说两种感受，世尊说了三种感受：乐受、苦受、不苦不乐受。世尊说了这三种感受。” 工匠般奢康伽第二次对尊者优陀夷说：“尊者优陀夷！世尊并没有说三种感受，只说了两种感受：乐受和苦受。尊者！至于这种不苦不乐受，世尊说它是在寂静中属于殊妙的乐。”

六 第三次，尊者优陀夷第三次（重复对话）……工匠般奢康伽……尊者优陀夷没能说服工匠般奢康伽，工匠般奢康伽也没能说服尊者优陀夷。

七 尊者阿难听到了尊者优陀夷与工匠般奢康伽的这段对话。

八 那时，尊者阿难来到世尊的住处，（顶礼后）坐在一旁。坐在一旁的尊者阿难，便将尊者优陀夷与工匠般奢康伽的所有对话，全部禀告了世尊。

九 “阿难！工匠般奢康伽不同意优陀夷比丘的说法，有他的道理；优陀夷比丘不同意工匠般奢康伽的说法，也有他的道理。阿难！我有时依据某种道理说有两种感受，有时依据某种道理说有三种感受，有时依据某种道理说有五种感受，有时依据某种道理说有六种感受，有时依据某种道理说有十八种感受，有时依据某种道理说有三十六种感受，有时依据某种道理说有一百零八种感受。阿难！像这样，我是依据不同的道理（或角度）来说法的。”

一〇 “阿难！我如此依据不同道理说法，那些对于彼此善说、善语，不予认可、不予赞同、不能随喜的人，可以预料他们将会争吵、争斗、陷入争论，彼此以口舌如刀互相攻击而住。阿难！我如此依据不同道理说法，那些对于彼此善说、善语，予以认可、予以赞同、予以随喜的人，可以预料他们将会和合、欢喜、无诤、如水乳交融，彼此以慈爱的目光相视而住。”

一一 “阿难！有这五种感官欲乐的对象（五妙欲）。是哪五种呢？眼所识别的色，是想要的、喜爱的、悦意的、可爱的形象、与欲有关的、令人染着的。……（耳所识别的声……鼻所识别的香……舌所识别的味）……身所识别的触，是想要的、喜爱的、悦意的、可爱的形象、与欲有关的、令人染着的。阿难！这即是五种感官欲乐的对象。阿难！缘于这五种感官欲乐的对象而生起的快乐、喜悦，这被称为感官欲乐（欲乐）。”

一二 “阿难！如果有人这样说：‘众生感受到的这种（欲乐）是最高等的快乐、喜悦。’——我不认同他们这种说法。为什么呢？阿难！因为有比这种快乐更殊胜、更微妙的快乐。阿难！什么是比这种快乐更殊胜、更微妙的快乐呢？阿难！在此，比丘远离了欲乐，远离了不善法，有寻有伺，进入并安住于由远离所产生的、具有喜和乐的初禅。阿难！这（初禅之乐）就是比那种（欲）乐更殊胜、更微妙的快乐。”

一三 “阿难！如果有人这样说：‘众生感受到的这种（初禅之乐）是最高等的快乐、喜悦。’——我不认同他们这种说法。为什么呢？阿难！因为有比这种快乐更殊胜、更微妙的快乐。阿难！什么是比这种快乐更殊胜、更微妙的快乐呢？阿难！在此，比丘平息了寻和伺，内在得以安靖，心达到专一，无寻无伺，进入并安住于由定所产生的、具有喜和乐的二禅。阿难！这（二禅之乐）就是比那种（初禅之）乐更殊胜、更微妙的快乐。”

一四 “阿难！如果有人这样说：‘众生感受到的这种（二禅之乐）是最高等的快乐、喜悦。’——我不认同他们这种说法。为什么呢？阿难！因为有比这种快乐更殊胜、更微妙的快乐。阿难！什么是比这种快乐更殊胜、更微妙的快乐呢？阿难！在此，比丘离喜之后，安住于舍，具念、正知，以身感受乐，正如圣者们所宣说的‘舍、念、乐住’，进入并安住于三禅。阿难！这（三禅之乐）就是比那种（二禅之）乐更殊胜、更微妙的快乐。”

一五 “阿难！如果有人这样说：‘众生感受到的这种（三禅之乐）是最高等的快乐、喜悦。’——我不认同他们这种说法。为什么呢？阿难！因为有比这种快乐更殊胜、更微妙的快乐。阿难！什么是比这种快乐更殊胜、更微妙的快乐呢？阿难！在此，比丘舍弃了乐，舍弃了苦，先前已灭除了喜和忧，达到不苦不乐，进入并安住于由舍而念清净的四禅。阿难！这（四禅之乐）就是比那种（三禅之）乐更殊胜、更微妙的快乐。”

一六 “阿难！如果有人这样说：‘众生感受到的这种（四禅之乐）是最高等的快乐、喜悦。’——我不认同他们这种说法。为什么呢？阿难！因为有比这种快乐更殊胜、更微妙的快乐。阿难！什么是比这种快乐更殊胜、更微妙的快乐呢？阿难！在此，比丘完全超越了色想，灭除了有对想，不思惟种种想，了知‘虚空无边’，进入并安住于空无边处。阿难！这（空无边处之乐）就是比那种（四禅之）乐更殊胜、更微妙的快乐。”

一七 “阿难！如果有人这样说：‘众生感受到的这种（空无边处之乐）是最高等的快乐、喜悦。’——我不认同他们这种说法。为什么呢？阿难！因为有比这种快乐更殊胜、更微妙的快乐。阿难！什么是比这种快乐更殊胜、更微妙的快乐呢？阿难！在此，比丘完全超越了空无边处，了知‘识无边’，进入并安住于识无边处。阿难！这（识无边处之乐）就是比那种（空无边处之）乐更殊胜、更微妙的快乐。”

一八 “阿难！如果有人这样说：‘众生感受到的这种（识无边处之乐）是最高等的快乐、喜悦。’——我不认同他们这种说法。为什么呢？阿难！因为有比这种快乐更殊胜、更微妙的快乐。阿难！什么是比这种快乐更殊胜、更微妙的快乐呢？阿难！在此，比丘完全超越了识无边处，了知‘无所有’，进入并安住于无所有处。阿难！这（无所有处之乐）就是比那种（识无边处之）乐更殊胜、更微妙的快乐。”

一九 “阿难！如果有人这样说：‘众生感受到的这种（无所有处之乐）是最高等的快乐、喜悦。’——我不认同他们这种说法。为什么呢？阿难！因为有比这种快乐更殊胜、更微妙的快乐。阿难！什么是比这种快乐更殊胜、更微妙的快乐呢？阿难！在此，比丘完全超越了无所有处，进入并安住于非想非非想处。阿难！这（非想非非想处之乐）就是比那种（无所有处之）乐更殊胜、更微妙的快乐。”

二〇 “阿难！如果有人这样说：‘众生感受到的这种（非想非非想处之乐）是最高等的快乐、喜悦。’——我不认同他们这种说法。为什么呢？阿难！因为有比这种快乐更殊胜、更微妙的快乐。阿难！什么是比这种快乐更殊胜、更微妙的快乐呢？阿难！在此，比丘完全超越了非想非非想处，进入并安住于想受灭。阿难！这（想受灭之乐）就是比那种（非想非非想处之）乐更殊胜、更微妙的快乐。”

二一 “阿难！可能有这样的情况：其他外道的游方僧会这样说：‘沙门乔达摩说想受灭，并且把它归类于乐。这是什么意思？这怎么说呢？’阿难！对于这样说的其他外道的游方僧，应当这样回答他们：‘朋友们！世尊并非仅仅针对乐受才将其归类于乐。朋友们！无论在何处、以何种方式获得乐，如来都将其归类于乐。’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/2. Vedanāsaṃyutta 受相应 (SN 36, 249-279)/2.2 Rahogatavagga 独坐品 (SN 36.11-20, 259-268)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.10 Bhikkhusutta 比丘 (SN 36.20, 268)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Bhikkhusuttaṃ

268. “Dvepi mayā, bhikkhave, vedanā vuttā pariyāyena, tissopi mayā vedanā vuttā pariyāyena, pañcapi mayā vedanā vuttā pariyāyena, chapi mayā vedanā vuttā pariyāyena, aṭṭhārasāpi mayā vedanā vuttā pariyāyena, chattiṃsāpi mayā vedanā vuttā pariyāyena, aṭṭhasatampi mayā vedanā vuttā pariyāyena. Evaṃ pariyāyadesito, bhikkhave, mayā dhammo. Evaṃ pariyāyadesite kho, bhikkhave, mayā dhamme ye aññamaññassa subhāsitaṃ sulapitaṃ na samanumaññissanti, na samanujānissanti, na samanumodissanti, tesaṃ etaṃ pāṭikaṅkhaṃ – bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharissantīti. Evaṃ pariyāyadesito, bhikkhave, mayā dhammo. Evaṃ pariyāyadesite kho, bhikkhave, mayā dhamme ye aññamaññassa subhāsitaṃ sulapitaṃ samanumaññissanti samanujānissanti samanumodissanti, tesaṃ etaṃ pāṭikaṅkhaṃ – samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharissantīti.

“Pañcime, bhikkhave, kāmaguṇā…pe… ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ aññatitthiyā paribbājakā evaṃ vadeyyuṃ – ‘saññāvedayitanirodhaṃ samaṇo gotamo āha, tañca sukhasmiṃ paññapeti. Tayidaṃ kiṃsu, tayidaṃ kathaṃsū’ti? Evaṃvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā – ‘na kho, āvuso, bhagavā sukhaññeva vedanaṃ sandhāya sukhasmiṃ paññapeti. Yattha yattha, āvuso, sukhaṃ upalabbhati yahiṃ yahiṃ [yaṃ hi yaṃ hi (sī. pī.)], taṃ taṃ tathāgato sukhasmiṃ paññapetī”ti. Dasamaṃ.

Rahogatavaggo dutiyo.

Tassuddānaṃ –

Rahogataṃ dve ākāsaṃ, agāraṃ dve ca ānandā;

Sambahulā duve vuttā, pañcakaṅgo ca bhikkhunāti.

☸---------------------------------------------------------------------

第十 比丘

三 “诸比丘！我有时依据某种道理说有两种感受，有时依据某种道理说有三种感受，有时依据某种道理说有五种……六种……十八种……三十六种……一百零八种感受。像这样，诸比丘！我是依据不同的道理来说法的。”

四 “诸比丘！我如此依据不同道理说法，那些对于彼此善说、善语，不予认可、不予赞同、不能随喜的人，可以预料他们将会争吵、争斗、陷入争论，彼此以口舌如刀互相攻击而住。诸比丘！我如此依据不同道理说法，那些对于彼此善说、善语，予以认可、予以赞同、予以随喜的人，可以预料他们将会和合、欢喜、无诤、如水乳交融，彼此以慈爱的目光相视而住。”

五 “诸比丘！有这五种感官欲乐的对象。是哪五种呢？眼所识别的色，是想要的、喜爱的、悦意的、可爱的形象、与欲有关的、令人染着的。……（耳所识别的声……鼻所识别的香……舌所识别的味）……身所识别的触，是想要的、喜爱的、悦意的、可爱的形象、与欲有关的、令人染着的。诸比丘！缘于这五种感官欲乐的对象而生起的快乐、喜悦，这被称为感官欲乐（欲乐）。”

六 “诸比丘！如果有人这样说：‘众生感受到的这种（欲乐）是最高等的快乐、喜悦。’——我不认同他们这种说法。为什么呢？诸比丘！因为有比这种快乐更殊胜、更微妙的快乐。诸比丘！什么是比这种快乐更殊胜、更微妙的快乐呢？诸比丘！在此，比丘远离了欲乐，远离了不善法，有寻有伺，进入并安住于由远离所产生的、具有喜和乐的初禅。诸比丘！这（初禅之乐）就是比那种（欲）乐更殊胜、更微妙的快乐。”

七 “诸比丘！如果有人这样说：‘众生感受到的这种（初禅之乐）是最高等的快乐、喜悦。’——我不认同他们这种说法。为什么呢？诸比丘！因为有比这种快乐更殊胜、更微妙的快乐。诸比丘！什么是比这种快乐更殊胜、更微妙的快乐呢？诸比丘！在此，比丘平息了寻和伺，内在得以安靖，心达到专一，无寻无伺，进入并安住于由定所产生的、具有喜和乐的二禅。诸比丘！这（二禅之乐）就是比那种（初禅之）乐更殊胜、更微妙的快乐。”

八 “诸比丘！如果有人这样说：‘众生感受到的这种（二禅之乐）是最高等的快乐、喜悦。’——我不认同他们这种说法。为什么呢？诸比丘！因为有比这种快乐更殊胜、更微妙的快乐。诸比丘！什么是比这种快乐更殊胜、更微妙的快乐呢？诸比丘！在此，比丘离喜之后，安住于舍，具念、正知，以身感受乐，正如圣者们所宣说的‘舍、念、乐住’，进入并安住于三禅。诸比丘！这（三禅之乐）就是比那种（二禅之）乐更殊胜、更微妙的快乐。”

九 “诸比丘！如果有人这样说：‘众生感受到的这种（三禅之乐）是最高等的快乐、喜悦。’——我不认同他们这种说法。为什么呢？诸比丘！因为有比这种快乐更殊胜、更微妙的快乐。诸比丘！什么是比这种快乐更殊胜、更微妙的快乐呢？诸比丘！在此，比丘舍弃了乐，舍弃了苦，先前已灭除了喜和忧，达到不苦不乐，进入并安住于由舍而念清净的四禅。诸比丘！这（四禅之乐）就是比那种（三禅之）乐更殊胜、更微妙的快乐。”

一〇 “诸比丘！如果有人这样说：‘众生感受到的这种（四禅之乐）是最高等的快乐、喜悦。’——我不认同他们这种说法。为什么呢？诸比丘！因为有比这种快乐更殊胜、更微妙的快乐。诸比丘！什么是比这种快乐更殊胜、更微妙的快乐呢？诸比丘！在此，比丘完全超越了色想，灭除了有对想，不思惟种种想，了知‘虚空无边’，进入并安住于空无边处。诸比丘！这（空无边处之乐）就是比那种（四禅之）乐更殊胜、更微妙的快乐。”

一一 “诸比丘！如果有人这样说：‘众生感受到的这种（空无边处之乐）是最高等的快乐、喜悦。’——我不认同他们这种说法。为什么呢？诸比丘！因为有比这种快乐更殊胜、更微妙的快乐。诸比丘！什么是比这种快乐更殊胜、更微妙的快乐呢？诸比丘！在此，比丘完全超越了空无边处，了知‘识无边’，进入并安住于识无边处。诸比丘！这（识无边处之乐）就是比那种（空无边处之）乐更殊胜、更微妙的快乐。”

一二 “诸比丘！如果有人这样说：‘众生感受到的这种（识无边处之乐）是最高等的快乐、喜悦。’——我不认同他们这种说法。为什么呢？诸比丘！因为有比这种快乐更殊胜、更微妙的快乐。诸比丘！什么是比这种快乐更殊胜、更微妙的快乐呢？诸比丘！在此，比丘完全超越了识无边处，了知‘无所有’，进入并安住于无所有处。诸比丘！这（无所有处之乐）就是比那种（识无边处之）乐更殊胜、更微妙的快乐。”

一三 “诸比丘！如果有人这样说：‘众生感受到的这种（无所有处之乐）是最高等的快乐、喜悦。’——我不认同他们这种说法。为什么呢？诸比丘！因为有比这种快乐更殊胜、更微妙的快乐。诸比丘！什么是比这种快乐更殊胜、更微妙的快乐呢？诸比丘！在此，比丘完全超越了无所有处，进入并安住于非想非非想处。诸比丘！这（非想非非想处之乐）就是比那种（无所有处之）乐更殊胜、更微妙的快乐。”

一四 “诸比丘！如果有人这样说：‘众生感受到的这种（非想非非想处之乐）是最高等的快乐、喜悦。’——我不认同他们这种说法。为什么呢？诸比丘！因为有比这种快乐更殊胜、更微妙的快乐。诸比丘！什么是比这种快乐更殊胜、更微妙的快乐呢？诸比丘！在此，比丘完全超越了非想非非想处，进入并安住于想受灭。诸比丘！这（想受灭之乐）就是比那种（非想非非想处之）乐更殊胜、更微妙的快乐。”

一五 “诸比丘！可能有这样的情况：其他外道的游方僧会这样说：‘沙门乔达摩说想受灭，并且把它归类于乐。这是什么意思？这怎么说呢？’ 诸比丘！对于这样说的其他外道的游方僧，应当这样回答他们：‘朋友们！世尊并非仅仅针对乐受才将其归类于乐。朋友们！无论在何处、以何种方式获得乐，如来都将其归类于乐。’”

独坐品第二[终]

其摄颂：

独坐虚空二

客舍止息二

依八支说二

般奢康比丘

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/2. Vedanāsaṃyutta 受相应 (SN 36, 249-279)/2.3 Aṭṭhasatapariyāyavagga 百八理品 (SN 36.21-31, 269-279)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.1 Sīvakasutta 尸婆 (SN 36.21, 269)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Aṭṭhasatapariyāyavaggo

1. Sīvakasuttaṃ

269. Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho moḷiyasīvako paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho moḷiyasīvako paribbājako bhagavantaṃ etadavoca – “santi, bho gotama, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ pubbekatahetū’ti. Idha [idha pana (syā. kaṃ. pī. ka.)] bhavaṃ gotamo kimāhā”ti?

“Pittasamuṭṭhānānipi kho, sīvaka, idhekaccāni vedayitāni uppajjanti. Sāmampi kho etaṃ, sīvaka, veditabbaṃ [evaṃ veditabbaṃ (syā. kaṃ. ka.)] yathā pittasamuṭṭhānānipi idhekaccāni vedayitāni uppajjanti; lokassapi kho etaṃ, sīvaka, saccasammataṃ yathā pittasamuṭṭhānānipi idhekaccāni vedayitāni uppajjanti. Tatra, sīvaka, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ pubbekatahetū’ti. Yañca sāmaṃ ñātaṃ tañca atidhāvanti, yañca loke saccasammataṃ tañca atidhāvanti. Tasmā tesaṃ samaṇabrāhmaṇānaṃ micchāti vadāmi.

“Semhasamuṭṭhānānipi kho, sīvaka…pe… vātasamuṭṭhānānipi kho, sīvaka…pe… sannipātikānipi kho, sīvaka…pe… utupariṇāmajānipi kho, sīvaka…pe… visamaparihārajānipi kho, sīvaka…pe… opakkamikānipi kho, sīvaka…pe… kammavipākajānipi kho, sīvaka, idhekaccāni vedayitāni uppajjanti. Sāmampi kho etaṃ, sīvaka, veditabbaṃ. Yathā kammavipākajānipi idhekaccāni vedayitāni uppajjanti; lokassapi kho etaṃ, sīvaka, saccasammataṃ. Yathā kammavipākajānipi idhekaccāni vedayitāni uppajjanti; tatra, sīvaka, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ pubbekatahetū’ti. Yañca sāmaṃ ñātaṃ tañca atidhāvanti yañca loke saccasammataṃ tañca atidhāvanti. Tasmā tesaṃ samaṇabrāhmaṇānaṃ micchāti vadāmīti. Evaṃ vutte, moḷiyasīvako paribbājako bhagavantaṃ etadavoca – ‘abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama …pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan’”ti.

“Pittaṃ semhañca vāto ca, sannipātā utūni ca;

Visamaṃ opakkamikaṃ, kammavipākena aṭṭhamī”ti. paṭhamaṃ;

☸---------------------------------------------------------------------

第三 百八理品

第一 尸婆

一 那时，世尊住在王舍城的竹林迦兰陀园。

二 那时，游方僧摩利耶尸婆来到世尊的住处，与世尊互相问候，说了些友善、客气的话后，坐在一旁。

三 坐在一旁的游方僧摩利耶尸婆对世尊说：“尊者乔达摩！有些沙门、婆罗门持有这样的言论、这样的见解：‘凡是这个人所感受到的，无论是乐、是苦、还是不苦不乐，这一切都是由过去所造的业（前世所作之因）造成的。’ 尊者乔达摩对此怎么说呢？”

四 “尸婆！有些感受是由胆汁失调而生起的。尸婆！这一点可以被自己所了知，即有些感受是由胆汁失调而生起的；尸婆！这一点也被世间公认为事实，即有些感受是由胆汁失调而生起的。尸婆！对于那些持有‘凡是这个人所感受到的，无论是乐、是苦、还是不苦不乐，这一切都是由过去所造的业造成的’这种言论、这种见解的沙门、婆罗门，他们的说法超越了自己所能了知的范围，也超越了世间公认的事实。因此，我说这些沙门、婆罗门的见解是错误的。”

五 “尸婆！有些感受是由痰液失调而生起的……”

六 “尸婆！有些感受是由风大失调而生起的……”

七 “尸婆！有些感受是由（胆汁、痰液、风）三者集合失调而生起的……”

八 “尸婆！有些感受是由季节变化而生起的……”

九 “尸婆！有些感受是由不当的行为（或姿势、保养不当）而生起的……”

一〇 “尸婆！有些感受是由外来的冲击（如被打、受伤）而生起的……”

一一 “尸婆！也有些感受是由业报成熟而生起的。尸婆！这一点可以被自己所了知，即有些感受是由业报成熟而生起的；尸婆！这一点也被世间公认为事实，即有些感受是由业报成熟而生起的。尸婆！对于那些持有‘凡是这个人所感受到的，无论是乐、是苦、还是不苦不乐，这一切都是由过去所造的业造成的’这种言论、这种见解的沙门、婆罗门，他们的说法超越了自己所能了知的范围，也超越了世间公认的事实。因此，我说这些沙门、婆罗门的见解是错误的。”

一二 听完这些话，游方僧摩利耶尸婆对世尊说：“太好了，尊者乔达摩！太好了，尊者乔达摩！……（此处省略常见的赞叹譬喻）……就像为迷路者指明道路，像在黑暗中举起油灯，让有眼睛的人能看见东西一样。就这样，尊者乔达摩用种种方式阐明了法。我今归依尊者乔达摩、归依法、归依僧团。愿尊者乔达摩接受我为优婆塞，从今日起，终生归依！”

一三 胆汁、痰液以及风，三者集合与季节；不当行为和冲击，业报成熟是第八。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/2. Vedanāsaṃyutta 受相应 (SN 36, 249-279)/2.3 Aṭṭhasatapariyāyavagga 百八理品 (SN 36.21-31, 269-279)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.2 Aṭṭhasatasutta 百八 (SN 36.22, 270)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Aṭṭhasatasuttaṃ

270. “Aṭṭhasatapariyāyaṃ vo, bhikkhave, dhammapariyāyaṃ desessāmi. Taṃ suṇātha. Katamo ca, bhikkhave, aṭṭhasatapariyāyo, dhammapariyāyo? Dvepi mayā, bhikkhave, vedanā vuttā pariyāyena; tissopi mayā vedanā vuttā pariyāyena; pañcapi mayā vedanā vuttā pariyāyena; chapi mayā vedanā vuttā pariyāyena; aṭṭhārasāpi mayā vedanā vuttā pariyāyena; chattiṃsāpi mayā vedanā vuttā pariyāyena; aṭṭhasatampi mayā vedanā vuttā pariyāyena. “Katamā ca, bhikkhave, dve vedanā? Kāyikā ca cetasikā ca – imā vuccanti, bhikkhave, dve vedanā. Katamā ca, bhikkhave, tisso vedanā? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā vuccanti, bhikkhave, tisso vedanā. Katamā ca, bhikkhave, pañca vedanā? Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ – imā vuccanti, bhikkhave, pañca vedanā. Katamā ca, bhikkhave, cha vedanā? Cakkhusamphassajā vedanā…pe… manosamphassajā vedanā – imā vuccanti, bhikkhave, cha vedanā. Katamā ca, bhikkhave, aṭṭhārasa vedanā? Cha somanassūpavicārā, cha domanassūpavicārā, cha upekkhūpavicārā – imā vuccanti, bhikkhave, aṭṭhārasa vedanā. Katamā ca, bhikkhave, chattiṃsa vedanā? Cha gehasitāni [gehassitāni (aṭṭha.)] somanassāni, cha nekkhammasitāni [nekkhammassitāni (aṭṭha.)] somanassāni, cha gehasitāni domanassāni, cha nekkhammasitāni domanassāni, cha gehasitā upekkhā, cha nekkhammasitā upekkhā – imā vuccanti, bhikkhave, chattiṃsa vedanā. Katamañca, bhikkhave, aṭṭhasataṃ vedanā? Atītā chattiṃsa vedanā, anāgatā chattiṃsa vedanā, paccuppannā chattiṃsa vedanā – imā vuccanti, bhikkhave, aṭṭhasataṃ vedanā. Ayaṃ, bhikkhave, aṭṭhasatapariyāyo dhammapariyāyo”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

第二 百八

二 “诸比丘！我将为你们解说百八理的法门，你们要仔细听。”

三 “诸比丘！什么是百八理的法门呢？诸比丘！我有时依据某种道理说有两种感受；有时依据某种道理说有三种感受；有时依据某种道理说有五种感受；有时依据某种道理说有六种感受；有时依据某种道理说有十八种感受；有时依据某种道理说有三十六种感受；有时依据某种道理说有一百零八种感受。”

四 “诸比丘！哪两种感受呢？身体的感受和心理的感受。诸比丘！这被称为两种感受。”

五 “诸比丘！哪三种感受呢？乐受、苦受、不苦不乐受。诸比丘！这被称为三种感受。”

六 “诸比丘！哪五种感受（根）呢？乐根、苦根、喜根、忧根、舍根。诸比丘！这被称为五种感受（根）。”

七 “诸比丘！哪六种感受呢？眼触所生的感受……（耳触所生的感受、鼻触所生的感受、舌触所生的感受、身触所生的感受）……意触所生的感受。诸比丘！这被称为六种感受。”

八 “诸比丘！哪十八种感受（意近行）呢？六种喜的近行、六种忧的近行、六种舍的近行。诸比丘！这被称为十八种感受（意近行）。”

九 “诸比丘！哪三十六种感受（众生住处）呢？六种与在家（世俗）相关的喜，六种与出离（出世）相关的喜；六种与在家相关的忧，六种与出离相关的忧；六种与在家相关的舍，六种与出离相关的舍。诸比丘！这被称为三十六种感受（众生住处）。”

一〇 “诸比丘！哪一百零八种感受呢？过去的三十六种感受，未来的三十六种感受，现在的三十六种感受。诸比丘！这被称为一百零八种感受。诸比丘！这就是百八理的法门。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/2. Vedanāsaṃyutta 受相应 (SN 36, 249-279)/2.3 Aṭṭhasatapariyāyavagga 百八理品 (SN 36.21-31, 269-279)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.3 Aññatarabhikkhusutta 比丘 (SN 36.23, 271)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Aññatarabhikkhusuttaṃ

271. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “katamā nu kho, bhante, vedanā, katamo vedanāsamudayo, katamā vedanāsamudayagāminī paṭipadā? Katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇan”ti?

“Tisso imā, bhikkhu, vedanā – sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Imā vuccanti, bhikkhu, vedanā. Phassasamudayā vedanāsamudayo. Taṇhā vedanāsamudayagāminī paṭipadā. Phassanirodhā vedanānirodho. Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Yaṃ vedanaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ vedanāya assādo; yā vedanā aniccā dukkhā vipariṇāmadhammā, ayaṃ vedanāya ādīnavo; yo vedanāya chandarāgavinayo chandarāgappahānaṃ, idaṃ vedanāya nissaraṇan”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

第三 比丘

二 那时，有一位比丘来到世尊的住处，顶礼世尊后，坐在一旁。

三 坐在一旁的这位比丘对世尊说：“尊者！什么是感受？什么是感受的生起？什么是导向感受生起的道路？什么是感受的灭尽？什么是导向感受灭尽的道路？什么是感受的乐味？什么是感受的过患？什么是感受的出离呢？”

四 “比丘！有这三种感受：乐受、苦受、不苦不乐受。比丘！这些被称为感受。由触的生起而有感受的生起。渴爱是导向感受生起的道路。由触的灭尽而有感受的灭尽。这八圣道就是导向感受灭尽的道路，也就是：正见、……乃至……正定。缘于感受而生起的快乐、喜悦，这是感受的乐味；感受是无常的、是苦的、是变易坏灭之法，这是感受的过患；对于感受，（通过修行）调伏欲贪、断除欲贪，这就是感受的出离。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/2. Vedanāsaṃyutta 受相应 (SN 36, 249-279)/2.3 Aṭṭhasatapariyāyavagga 百八理品 (SN 36.21-31, 269-279)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.4 Pubbasutta 往昔智之一 (SN 36.24, 272)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Pubbasuttaṃ

272. “Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – ‘katamā nu kho vedanā, katamo vedanāsamudayo, katamā vedanāsamudayagāminī paṭipadā, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇan’ti? Tassa mayhaṃ, bhikkhave, etadahosi – ‘tisso imā vedanā – sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Imā vuccanti vedanā. Phassasamudayā vedanāsamudayo. Taṇhā vedanāsamudayagāminī paṭipadā…pe… yo vedanāya chandarāgavinayo chandarāgappahānaṃ. Idaṃ vedanāya nissaraṇan’”ti. Catutthaṃ.

☸---------------------------------------------------------------------

［二七二］ 第四 往昔智之一

二 “诸比丘！在我正自觉之前，还是未正自觉的菩萨时，我曾这样想：‘什么是感受？什么是感受的生起？什么是导向感受生起的道路？什么是感受的灭尽？什么是导向感受灭尽的道路？什么是感受的乐味？什么是感受的过患？什么是感受的出离呢？’”

三 “诸比丘！我当时这样想：‘有这三种感受：乐受、苦受、不苦不乐受。这些被称为感受。由触的生起而有感受的生起。渴爱是导向感受生起的道路。由触的灭尽而有感受的灭尽。这八圣道就是导向感受灭尽的道路，也就是：正见……乃至……正定。缘于感受而生起的快乐、喜悦，这是感受的乐味；感受是无常的、是苦的、是变易坏灭之法，这是感受的过患；对于感受，（通过修行）调伏欲贪、断除欲贪，这就是感受的出离。’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/2. Vedanāsaṃyutta 受相应 (SN 36, 249-279)/2.3 Aṭṭhasatapariyāyavagga 百八理品 (SN 36.21-31, 269-279)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.5 Ñāṇasutta 往昔智之二 (SN 36.25, 273)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Ñāṇasuttaṃ

273. “‘Imā vedanā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Ayaṃ vedanāsamudayo’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi. ‘Ayaṃ vedanāsamudayagāminī paṭipadā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… ‘ayaṃ vedanānirodho’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi …pe… ‘ayaṃ vedanānirodhagāminī paṭipadā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… ‘ayaṃ vedanāya assādo’ti me, bhikkhave, pubbe ananussutesu dhammesu…pe… ‘ayaṃ vedanāya ādīnavo’ti me, bhikkhave, pubbe ananussutesu dhammesu…pe… ‘idaṃ kho nissaraṇan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādī”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

［二七三］ 第五 往昔智之二

四 “诸比丘！对于这些我以前从未听闻过的法：‘这是感受’——（于我）眼生起、智生起、慧生起、明生起、光生起。”

五 “诸比丘！‘这是感受的生起。’对于这些我以前从未听闻过的法：‘眼生起、智生起、慧生起、明生起、光生起。’”

六 “诸比丘！‘这是导向感受生起的道路。’对于这些我以前从未听闻过的法：‘眼生起、智生起、慧生起、明生起、光生起。’”

七 “诸比丘！‘这是感受的灭尽。’对于这些我以前从未听闻过的法：‘眼生起、智生起、慧生起、明生起、光生起。’”

八 “诸比丘！‘这是导向感受灭尽的道路。’对于这些我以前从未听闻过的法：‘眼生起、智生起、慧生起、明生起、光生起。’”

九 “诸比丘！‘这是感受的乐味。’对于这些我以前从未听闻过的法：‘眼生起、智生起、慧生起、明生起、光生起。’”

一〇 “诸比丘！‘这是感受的过患。’对于这些我以前从未听闻过的法：‘眼生起、智生起、慧生起、明生起、光生起。’”

一一 “诸比丘！‘这是感受的出离。’对于这些我以前从未听闻过的法：‘眼生起、智生起、慧生起、明生起、光生起。’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/2. Vedanāsaṃyutta 受相应 (SN 36, 249-279)/2.3 Aṭṭhasatapariyāyavagga 百八理品 (SN 36.21-31, 269-279)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.6 Sambahulabhikkhusutta 众多比丘 (SN 36.26, 274)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Sambahulabhikkhusuttaṃ

274. Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā…pe… ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – “katamā nu kho, bhante, vedanā, katamo vedanāsamudayo, katamā vedanāsamudayagāminī paṭipadā? Katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? Ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇan”ti? “Tisso imā, bhikkhave, vedanā – sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Imā vuccanti, bhikkhave, vedanā. Phassasamudayā vedanāsamudayo. Taṇhā vedanāsamudayagāminī paṭipadā. Phassanirodhā…pe… yo vedanāya chandarāgavinayo chandarāgappahānaṃ. Idaṃ vedanāya nissaraṇan”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［二七四］ 第六 众多比丘

二 那时，众多比丘来到世尊的住处，顶礼世尊后，坐在一旁。

三 坐在一旁的这些比丘对世尊说：“尊者！什么是感受？什么是感受的生起？什么是导向感受生起的道路？什么是感受的灭尽？什么是导向感受灭尽的道路？什么是感受的乐味？什么是感受的过患？什么是感受的出离呢？”

四 “诸比丘！有这三种感受：乐受、苦受、不苦不乐受。诸比丘！这些被称为感受。由触的生起而有感受的生起。渴爱是导向感受生起的道路。由触的灭尽而有感受的灭尽。这八圣道就是导向感受灭尽的道路，也就是：正见……乃至……正定。缘于感受而生起的快乐、喜悦，这是感受的乐味；感受是无常的、是苦的、是变易坏灭之法，这是感受的过患；对于感受，（通过修行）调伏欲贪、断除欲贪，这就是感受的出离。”

☸.....................................................................

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/2. Vedanāsaṃyutta 受相应 (SN 36, 249-279)/2.3 Aṭṭhasatapariyāyavagga 百八理品 (SN 36.21-31, 269-279)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.7 Paṭhamasamaṇabrāhmaṇasutta 沙门婆罗门之一 (SN 36.27, 275)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Paṭhamasamaṇabrāhmaṇasuttaṃ

275. “Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṃ tissannaṃ vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti. Na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti. Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṃ tissannaṃ vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavaṃ ca nissaraṇañca yathābhūtaṃ pajānanti. Te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā. Te ca panāyasmanto sāmaññatthañca brahmaññatthañca, diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti. Sattamaṃ.

☸---------------------------------------------------------------------

［二七五］ 第七 沙门婆罗门之一

二 “诸比丘！有这三种感受。哪三种呢？就是乐受、苦受、不苦不乐受。”

三 “诸比丘！凡是任何沙门或婆罗门，如果不能如实了知这三种感受的生起、灭尽、乐味、过患以及出离，诸比丘！我不认为他们在沙门中够格称为沙门，或在婆罗门中够格称为婆罗门。而且，这些尊者们也不能在现世就亲身证知、实现、达到并安住于沙门的目标或婆罗门的目标。”

四 “诸比丘！而凡是任何沙门或婆罗门，能够如实了知这三种感受的生起、灭尽、乐味、过患以及出离，诸比丘！我认为他们在沙门中够格称为沙门，在婆罗门中够格称为婆罗门。而且，这些尊者们能够在现世就亲身证知、实现、达到并安住于沙门的目标和婆罗门的目标。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/2. Vedanāsaṃyutta 受相应 (SN 36, 249-279)/2.3 Aṭṭhasatapariyāyavagga 百八理品 (SN 36.21-31, 269-279)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.8 Dutiyasamaṇabrāhmaṇasutta沙门婆罗门之二 (SN 36.28, 276)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Dutiyasamaṇabrāhmaṇasuttaṃ

276. “Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṃ tissannaṃ vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti…pe… pajānanti…pe… sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［二七六］第八 沙门婆罗门之二

二 “诸比丘！有这三种受。是哪三种呢？就是‘乐受、苦受、不苦不乐受’。

三 诸比丘！无论任何沙门或婆罗门，如果不如实了知这三种受的生起、灭尽、味、过患、出离，诸比丘！我对这样的沙门或婆罗门，在沙门中不承认其为沙门，在婆罗门中不承认其为婆罗门。并且，这些尊者对于沙门或婆罗门之道，在现世不能安住于自己亲知、实证、达到。

四 诸比丘！无论任何沙门或婆罗门，如果能如实了知这三种受的生起、灭没、味、过患、出离，诸比丘！我对这样的沙门或婆罗门，在沙门中肯定其为沙门，在婆罗门中肯定其为婆罗门。并且，这些尊者对于沙门道或婆罗门之道，能在现世安住于自己亲知、实证、达到。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/2. Vedanāsaṃyutta 受相应 (SN 36, 249-279)/2.3 Aṭṭhasatapariyāyavagga 百八理品 (SN 36.21-31, 269-279)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.9 Tatiyasamaṇabrāhmaṇasutta 沙门婆罗门之三 (SN 36.29, 277)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Tatiyasamaṇabrāhmaṇasuttaṃ

277. “Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā vedanaṃ nappajānanti, vedanāsamudayaṃ nappajānanti, vedanānirodhaṃ nappajānanti, vedanānirodhagāminiṃ paṭipadaṃ nappajānanti…pe… pajānanti…pe… sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti. Navamaṃ.

☸---------------------------------------------------------------------

［二七七］ 第九 沙门婆罗门之三

三 诸比丘！无论任何沙门或婆罗门，不了知受，不了知受的生起，不了知受的灭尽，不了知导致受灭尽的道路。诸比丘！我对这样的沙门或婆罗门，在沙门中不承认其为沙门，在婆罗门中不承认其为婆罗门。并且，这些尊者对于沙门或婆罗门之道，在现世不能安住于自己亲知、实证、达到。

四 诸比丘！无论任何沙门或婆罗门，了知受，了知受的生起，了知受的灭尽，了知导致受灭尽的道路，诸比丘！我对这样的沙门或婆罗门，在沙门中肯定其为沙门，在婆罗门中肯定其为婆罗门。并且，这些尊者对于沙门道或婆罗门之道，能在现世安住于自己亲知、实证、达到。”。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/2. Vedanāsaṃyutta 受相应 (SN 36, 249-279)/2.3 Aṭṭhasatapariyāyavagga 百八理品 (SN 36.21-31, 269-279)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.10 Suddhikasutta 纯粹经之一 (SN 36.30, 278)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Suddhikasuttaṃ

278. “Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā kho, bhikkhave, tisso vedanā”ti. Dasamaṃ.

☸---------------------------------------------------------------------

［二七八］ 第十 纯粹经之一

二“诸比丘！有这三种受。就是‘乐受、苦受、不苦不乐受’。诸比丘！这就是那三种受。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/2. Vedanāsaṃyutta 受相应 (SN 36, 249-279)/2.3 Aṭṭhasatapariyāyavagga 百八理品 (SN 36.21-31, 269-279)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.11 Nirāmisasutta 非物质经之二 (SN 36.31, 279)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Nirāmisasuttaṃ

279. “Atthi, bhikkhave, sāmisā pīti, atthi nirāmisā pīti, atthi nirāmisā nirāmisatarā pīti; atthi sāmisaṃ sukhaṃ, atthi nirāmisaṃ sukhaṃ, atthi nirāmisā nirāmisataraṃ sukhaṃ; atthi sāmisā upekkhā, atthi nirāmisā upekkhā, atthi nirāmisā nirāmisatarā upekkhā; atthi sāmiso vimokkho, atthi nirāmiso vimokkho, atthi nirāmisā nirāmisataro vimokkho. Katamā ca, bhikkhave, sāmisā pīti? Pañcime, bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā…pe… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime kho, bhikkhave, pañca kāmaguṇā. Yā kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati pīti, ayaṃ vuccati, bhikkhave, sāmisā pīti.

“Katamā ca, bhikkhave, nirāmisā pīti? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, nirāmisā pīti.

“Katamā ca, bhikkhave, nirāmisā nirāmisatarā pīti? Yā kho, bhikkhave, khīṇāsavassa bhikkhuno rāgā cittaṃ vimuttaṃ paccavekkhato, dosā cittaṃ vimuttaṃ paccavekkhato, mohā cittaṃ vimuttaṃ paccavekkhato uppajjati pīti, ayaṃ vuccati, bhikkhave, nirāmisā nirāmisatarā pīti.

“Katamañca, bhikkhave, sāmisaṃ sukhaṃ? Pañcime, bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā…pe… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime kho, bhikkhave, pañca kāmaguṇā. Yaṃ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ, idaṃ vuccati, bhikkhave, sāmisaṃ sukhaṃ.

“Katamañca, bhikkhave, nirāmisaṃ sukhaṃ? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Idaṃ vuccati, bhikkhave, nirāmisaṃ sukhaṃ.

“Katamañca, bhikkhave, nirāmisā nirāmisataraṃ sukhaṃ? Yaṃ kho, bhikkhave, khīṇāsavassa bhikkhuno rāgā cittaṃ vimuttaṃ paccavekkhato, dosā cittaṃ vimuttaṃ paccavekkhato, mohā cittaṃ vimuttaṃ paccavekkhato uppajjati sukhaṃ somanassaṃ, idaṃ vuccati, bhikkhave, nirāmisā nirāmisataraṃ sukhaṃ.

“Katamā ca, bhikkhave, sāmisā upekkhā? Pañcime, bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā…pe… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime kho, bhikkhave, pañca kāmaguṇā. Yā kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati upekkhā, ayaṃ vuccati, bhikkhave, sāmisā upekkhā.

“Katamā ca, bhikkhave, nirāmisā upekkhā? Idha, bhikkhave, bhikkhu sukhassa ca pahānā, dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, nirāmisā upekkhā.

“Katamā ca, bhikkhave, nirāmisā nirāmisatarā upekkhā? Yā kho, bhikkhave, khīṇāsavassa bhikkhuno rāgā cittaṃ vimuttaṃ paccavekkhato, dosā cittaṃ vimuttaṃ paccavekkhato, mohā cittaṃ vimuttaṃ paccavekkhato uppajjati upekkhā, ayaṃ vuccati, bhikkhave, nirāmisā nirāmisatarā upekkhā.

“Katamo ca, bhikkhave, sāmiso vimokkho? Rūpappaṭisaṃyutto vimokkho sāmiso vimokkho.

“Katamo ca, bhikkhave, nirāmiso vimokkho? Arūpappaṭisaṃyutto vimokkho nirāmiso vimokkho.

“Katamo ca, bhikkhave, nirāmisā nirāmisataro vimokkho? Yo kho, bhikkhave, khīṇāsavassa bhikkhuno rāgā cittaṃ vimuttaṃ paccavekkhato, dosā cittaṃ vimuttaṃ paccavekkhato, mohā cittaṃ vimuttaṃ paccavekkhato uppajjati vimokkho, ayaṃ vuccati, bhikkhave, nirāmisā nirāmisataro vimokkho”ti. Ekādasamaṃ.

Aṭṭhasatapariyāyavaggo tatiyo.

Tassuddānaṃ –

Sīvakaaṭṭhasataṃ bhikkhu, pubbe ñāṇañca bhikkhunā;

Samaṇabrāhmaṇā tīṇi, suddhikañca nirāmisanti.

Vedanāsaṃyuttaṃ samattaṃ.

☸---------------------------------------------------------------------

［二七九］ 第十一 非物质经之二

三 诸比丘！有物质的喜，有非物质的喜，有比非物质更非物质的喜。有物质的乐，有非物质的乐，有比非物质更非物质的乐。有物质的舍，有非物质的舍，有比非物质更非物质的舍。有物质的解脱，有非物质的解脱，有比非物质更非物质的解脱。

四 诸比丘！什么是物质的喜呢？诸比丘！是指这五种欲。是哪五种？眼所识别的色，是想要的、喜欢的、愉悦的、可爱的、与欲有关的、引人贪染的……（乃至）……身所识别的触，是想要的、喜欢的、愉悦的、可爱的、与欲有关的、引人贪染的。诸比丘！这就是五种欲。诸比丘！凡是缘于这五种欲所生起的喜，诸比丘！这称为物质的喜。

五 诸比丘！什么是非物质的喜呢？诸比丘！于此有比丘，确实远离了欲，远离了不善法，有寻有伺，证得并安住于由远离所生的、具有喜和乐的初禅。随着寻和伺的平息，内在得以寂静，心达到专一，无寻无伺，证得并安住于由定所生的、具有喜和乐的二禅。诸比丘！这称为非物质的喜。

六 诸比丘！什么是比非物质更非物质的喜呢？诸比丘！凡是烦恼已尽（漏尽）的比丘，在省察自己心已从贪欲解脱时，省察自己心已从嗔恚解脱时，省察自己心已从愚痴解脱时，其所生起的喜。诸比丘！这称为比非物质更非物质的喜。

七 诸比丘！什么是物质的乐？诸比丘！就是这五种欲。是哪五种？眼所识别的色……诸比丘！凡是缘于这五种欲所生起的乐和喜悦，诸比丘！这称为物质的乐。

八 诸比丘！什么是非物质的乐？诸比丘！于此有比丘，确实远离了欲，远离了不善法……证得并安住于初禅。随着寻和伺的平息，内在得以寂静……证得并安住于二禅。又因喜的褪去，他安住于舍，具念、正知，以身感受乐，即圣者们所宣说的‘舍、念、乐住’，证得并安住于三禅。诸比丘！这称为非物质的乐。

九 诸比丘！什么是比非物质更非物质的乐？诸比丘！凡是烦恼已尽的比丘，在省察自己心已从贪欲解脱时……嗔恚……省察自己心已从愚痴解脱时，其所生起的乐和喜悦。诸比丘！这称为比非物质更非物质的乐。

一O 诸比丘！什么是物质的舍？诸比丘！就是这五种欲。是哪五种？是眼所识别的色……诸比丘！凡是缘于这五种欲所生起的舍，诸比丘！这称之为物质的舍。

一一 诸比丘！什么是非物质的舍？诸比丘！于此有比丘，因舍断了乐，舍断了苦，先前已灭没了喜和忧，证得并安住于不苦不乐、由舍而念清净的四禅。诸比丘！这称为非物质的舍。

一二 诸比丘！什么是比非物质更非物质的舍？诸比丘！凡是烦恼已尽的比丘，在省察自己心已从贪欲解脱时……省察从嗔恚……愚痴、解脱的心时，其所生起的舍。诸比丘！这称为比非物质更非物质的舍。

一三～一五 诸比丘！什么是物质的解脱？与色相关的解脱，是物质的解脱……与无色相关的解脱，是非物质的解脱。诸比丘！什么是比非物质更非物质的解脱？

诸比丘！凡是烦恼已尽的比丘，在省察自己心已从贪欲解脱时，省察自己心已从嗔恚解脱时，省察自己心已从愚痴解脱时，其所生起的解脱。诸比丘！这称为比非物质更非物质的解脱。”

百八理品第三［终］

其摄颂说：

尸婆与百八

比丘及宿智

沙门婆罗门（三）

纯粹非物质

受相应［终］

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/3. Mātugāmasaṃyutta 女人相应 (SN 37, 280-313)/3.1 Paṭhamapeyyālavagga 中略一品 (SN 37.1-14, 280-293)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.1 Mātugāmasutta 可意女子 (SN 37.1, 280)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Mātugāmasaṃyuttaṃ

1. Paṭhamapeyyālavaggo

1. Mātugāmasuttaṃ

280. “Pañcahi, bhikkhave, aṅgehi samannāgato mātugāmo ekantaamanāpo hoti purisassa. Katamehi pañcahi? Na ca rūpavā hoti, na ca bhogavā hoti, na ca sīlavā hoti, alaso ca hoti, pajañcassa na labhati – imehi kho, bhikkhave, pañcahi aṅgehi samannāgato mātugāmo ekantaamanāpo hoti purisassa. Pañcahi, bhikkhave, aṅgehi samannāgato mātugāmo ekantamanāpo hoti purisassa. Katamehi pañcahi? Rūpavā ca hoti, bhogavā ca hoti, sīlavā ca hoti, dakkho ca hoti analaso, pajañcassa labhati – imehi kho, bhikkhave, pañcahi aṅgehi samannāgato mātugāmo ekantamanāpo hoti purisassā”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第三 女人相应

第一 中略品 第一

［一］ 第一 妇女

二 “诸比丘！具备五种特质的女人，对男人来说是完全不可意的。是哪五种特质呢？没有容貌、没有财产、没有戒德、懒惰、不能为男人生育子女。诸比丘！具备这五种特质的女人，对男人来说是完全不可意的。

三 诸比丘！具备五种特质的女人，对男人来说是完全可意的。是哪五种特质呢？有容貌、有财产、有戒德、能干而不懒惰、能为男人生育子女。诸比丘！具备这五种特质的女人，对男人来说是完全可意的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/3. Mātugāmasaṃyutta 女人相应 (SN 37, 280-313)/3.1 Paṭhamapeyyālavagga 中略一品 (SN 37.1-14, 280-293)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.2 Purisasutta 可意男子 (SN 37.2, 281)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Purisasuttaṃ

281. “Pañcahi, bhikkhave, aṅgehi samannāgato puriso ekantaamanāpo hoti mātugāmassa. Katamehi pañcahi? Na ca rūpavā hoti, na ca bhogavā hoti, na ca sīlavā hoti, alaso ca hoti, pajañcassa na labhati – imehi kho, bhikkhave, pañcahi aṅgehi samannāgato puriso ekantaamanāpo hoti mātugāmassa. Pañcahi, bhikkhave, aṅgehi samannāgato puriso ekantamanāpo hoti mātugāmassa. Katamehi pañcahi? Rūpavā ca hoti, bhogavā ca hoti, sīlavā ca hoti, dakkho ca hoti analaso, pajañcassa labhati – imehi kho, bhikkhave, pañcahi aṅgehi samannāgato puriso ekantamanāpo hoti mātugāmassā”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［二］ 第二 男人

二 “诸比丘！具备五种特质的男人，对女人来说是完全不可意的。是哪五种特质呢？没有容貌、没有财产、没有戒德、懒惰、不能为女人生育子女。诸比丘！具备这五种特质的男人，对女人来说是完全不可意的。

三 诸比丘！具备五种特质的男人，对女人来说是完全可意的。是哪五种特质呢？有容貌、有财产、有戒德、能干而不懒惰、能为女人生育子女。诸比丘！具备这五种特质的男人，对女人来说是完全可意的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/3. Mātugāmasaṃyutta 女人相应 (SN 37, 280-313)/3.1 Paṭhamapeyyālavagga 中略一品 (SN 37.1-14, 280-293)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.3 Āveṇikadukkhasutta 特殊 (SN 37.3, 282)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Āveṇikadukkhasuttaṃ

282. “Pañcimāni, bhikkhave, mātugāmassa āveṇikāni dukkhāni, yāni mātugāmo paccanubhoti, aññatreva purisehi. Katamāni pañca? Idha, bhikkhave, mātugāmo daharova samāno patikulaṃ gacchati, ñātakehi vinā hoti. Idaṃ, bhikkhave, mātugāmassa paṭhamaṃ āveṇikaṃ dukkhaṃ, yaṃ mātugāmo paccanubhoti, aññatreva purisehi. Puna caparaṃ, bhikkhave, mātugāmo utunī hoti. Idaṃ, bhikkhave, mātugāmassa dutiyaṃ āveṇikaṃ dukkhaṃ, yaṃ mātugāmo paccanubhoti, aññatreva purisehi. Puna caparaṃ, bhikkhave, mātugāmo gabbhinī hoti. Idaṃ, bhikkhave, mātugāmassa tatiyaṃ āveṇikaṃ dukkhaṃ, yaṃ mātugāmo paccanubhoti, aññatreva purisehi. Puna caparaṃ, bhikkhave, mātugāmo vijāyati. Idaṃ, bhikkhave, mātugāmassa catutthaṃ āveṇikaṃ dukkhaṃ, yaṃ mātugāmo paccanubhoti, aññatreva purisehi. Puna caparaṃ, bhikkhave, mātugāmo purisassa pāricariyaṃ upeti. Idaṃ kho, bhikkhave, mātugāmassa pañcamaṃ āveṇikaṃ dukkhaṃ, yaṃ mātugāmo paccanubhoti, aññatreva purisehi. Imāni kho, bhikkhave, pañca mātugāmassa āveṇikāni dukkhāni, yāni mātugāmo paccanubhoti, aññatreva purisehī”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

［三］ 第三 特殊

二 “诸比丘！这五种是女人特有的痛苦，是女人亲身体验，而男人所没有的。是哪五种呢？

三 诸比丘！女人年纪轻轻就嫁到夫家，与亲人分离。诸比丘！这是女人的第一种特有痛苦；这是女人所特有的。

四 再者，诸比丘！女人有月经。诸比丘！这是女人的第二种特有痛苦；这是女人所特有的。

五 再者，诸比丘！女人要怀孕。诸比丘！这是女人的第三种特有痛苦；这是女人所特有的。

六 再者，诸比丘！女人要分娩。诸比丘！这是女人的第四种特有痛苦；这是女人所特有的。

七 再者，诸比丘！女人要服侍男人。诸比丘！这是女人的第五种特有痛苦；这是女人所特有的。

八 诸比丘！这五种是女人特有的痛苦；这是女人所特有的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/3. Mātugāmasaṃyutta 女人相应 (SN 37, 280-313)/3.1 Paṭhamapeyyālavagga 中略一品 (SN 37.1-14, 280-293)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.4 Tīhidhammehisutta 三法 (SN 37.4, 283)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Tīhidhammehisuttaṃ

283. “Tīhi, bhikkhave, dhammehi samannāgato mātugāmo yebhuyyena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Katamehi tīhi? Idha, bhikkhave, mātugāmo pubbaṇhasamayaṃ maccheramalapariyuṭṭhitena cetasā agāraṃ ajjhāvasati. Majjhanhikasamayaṃ issāpariyuṭṭhitena cetasā agāraṃ ajjhāvasati. Sāyanhasamayaṃ kāmarāgapariyuṭṭhitena cetasā agāraṃ ajjhāvasati. Imehi kho, bhikkhave, tīhi dhammehi samannāgato mātugāmo yebhuyyena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatī”ti. Catutthaṃ.

☸---------------------------------------------------------------------

［四］ 第四 三法

二 “诸比丘！具备三种法的女人，大多数在身坏命终之后，会投生到苦界、恶趣、堕处、地狱。是哪三种法呢？

三 于此，有女人在早晨时，内心被悭吝的污垢所占据而居家度日；在中午时，内心被嫉妒所占据而居家度日；在傍晚时，内心被欲贪所占据而居家度日。

四 诸比丘！具备这三种法的女人，大多数在身坏命终之后，会投生到苦界、恶趣、堕处、地狱。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/3. Mātugāmasaṃyutta 女人相应 (SN 37, 280-313)/3.1 Paṭhamapeyyālavagga 中略一品 (SN 37.1-14, 280-293)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.5 Kodhanasutta 有忿怒 (SN 37.5, 284)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Kodhanasuttaṃ

284. Atha kho āyasmā anuruddho yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā anuruddho bhagavantaṃ etadavoca – “idhāhaṃ, bhante, mātugāmaṃ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjantaṃ. Katīhi nu kho, bhante, dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatī”ti?

“Pañcahi kho, anuruddha, dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Katamehi pañcahi? Assaddho ca hoti, ahiriko ca hoti, anottappī ca hoti, kodhano ca hoti, duppañño ca hoti – imehi kho, anuruddha, pañcahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatī”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

［五］ 第一 有忿怒

二 那时，尊者阿那律来到世尊的住处，顶礼世尊后，坐在一旁。

三 坐在一旁的尊者阿那律对世尊说：“尊者！在这里，我以超越人眼的清净天眼，看见有女人在身坏命终之后，投生到苦界、恶趣、堕处、地狱。尊者！具备哪几种法的女人，会在身坏命终之后，投生到苦界、恶趣、堕处、地狱呢？”

四 “阿那律！具备五种法的女人，会在身坏命终之后，投生到苦界、恶趣、堕处、地狱。是哪五种法呢？

五 就是：无信、无惭、无愧、易怒、无智慧。

六 阿那律！具备这五种法的女人，会在身坏命终之后，投生到苦界、恶趣、堕处、地狱。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/3. Mātugāmasaṃyutta 女人相应 (SN 37, 280-313)/3.1 Paṭhamapeyyālavagga 中略一品 (SN 37.1-14, 280-293)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.6 Upanāhīsutta 有怨恨 (SN 37.6, 285)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Upanāhīsuttaṃ

285. “Pañcahi, anuruddha, dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Katamehi pañcahi? Assaddho ca hoti, ahiriko ca hoti, anottappī ca hoti, upanāhī ca hoti, duppañño ca hoti – imehi kho, anuruddha, pañcahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatī”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［六］ 第二 有怨恨

四 “阿那律！具备五种法的女人……

五 就是：无信、无惭、无愧、常怀恨、无智慧。

六 阿那律！具备这五种法的女人……”。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/3. Mātugāmasaṃyutta 女人相应 (SN 37, 280-313)/3.1 Paṭhamapeyyālavagga 中略一品 (SN 37.1-14, 280-293)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.7 Issukīsutta 有嫉妒 (SN 37.7, 286)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Issukīsuttaṃ

286. “Pañcahi, anuruddha, dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Katamehi pañcahi? Assaddho ca hoti, ahiriko ca hoti, anottappī ca hoti, issukī ca hoti, duppañño ca hoti – imehi kho, anuruddha, pañcahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatī”ti. Sattamaṃ.

☸---------------------------------------------------------------------

［七］ 第三 有嫉妒

四 “阿那律！具备五种法的女人……

五 就是：无信、无惭、无愧、有嫉妒、无智慧。

六 阿那律！具备这五种法的女人……”。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/3. Mātugāmasaṃyutta 女人相应 (SN 37, 280-313)/3.1 Paṭhamapeyyālavagga 中略一品 (SN 37.1-14, 280-293)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.8 Maccharīsutta 有悭吝 (SN 37.8, 287)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Maccharīsuttaṃ

287. “Pañcahi, anuruddha, dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Katamehi pañcahi? Assaddho ca hoti, ahiriko ca hoti, anottappī ca hoti, maccharī ca hoti, duppañño ca hoti – imehi kho, anuruddha, pañcahi dhammehi samannāgato mātugāmo…pe… apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatī”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［八］ 第四 有悭吝

四 “阿那律！具备五种法的女人……

五 就是：无信、无惭、无愧、有悭吝、无智慧。

六 阿那律，具备这五种法的女人……”。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/3. Mātugāmasaṃyutta 女人相应 (SN 37, 280-313)/3.1 Paṭhamapeyyālavagga 中略一品 (SN 37.1-14, 280-293)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.9 Aticārīsutta 邪行 (SN 37.9, 288)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Aticārīsuttaṃ

288. “Pañcahi, anuruddha, dhammehi samannāgato mātugāmo…pe… apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Katamehi pañcahi? Assaddho ca hoti, ahiriko ca hoti, anottappī ca hoti, aticārī ca hoti, duppañño ca hoti – imehi kho, anuruddha, pañcahi dhammehi samannāgato mātugāmo…pe… upapajjatī”ti. Navamaṃ.

☸---------------------------------------------------------------------

［九］ 第五 邪行

四 “阿那律！具备五种法的女人……

五 就是：无信、无惭、无愧、有邪行、无智慧。

六 阿那律！具备这五种法的女人……”。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/3. Mātugāmasaṃyutta 女人相应 (SN 37, 280-313)/3.1 Paṭhamapeyyālavagga 中略一品 (SN 37.1-14, 280-293)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.10 Dussīlasutta 毁坏戒律 (SN 37.10, 289)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Dussīlasuttaṃ

289. “Pañcahi, anuruddha, dhammehi samannāgato mātugāmo…pe… nirayaṃ upapajjati. Katamehi pañcahi? Assaddho ca hoti, ahiriko ca hoti, anottappī ca hoti, dussīlo ca hoti, duppañño ca hoti – imehi kho, anuruddha, pañcahi dhammehi samannāgato mātugāmo…pe… nirayaṃ upapajjatī”ti. Dasamaṃ.

☸---------------------------------------------------------------------

［一〇］ 第六 毁坏戒律

四 “阿那律！具备五种法的女人……

五 就是：无信、无惭、无愧、毁坏戒律、无智慧。

六 阿那律！具备这五种法的女人……”。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/3. Mātugāmasaṃyutta 女人相应 (SN 37, 280-313)/3.1 Paṭhamapeyyālavagga 中略一品 (SN 37.1-14, 280-293)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.11 Appassutasutta 少闻 (SN 37.11, 290)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Appassutasuttaṃ

290. “Pañcahi, anuruddha, dhammehi samannāgato mātugāmo…pe… nirayaṃ upapajjati. Katamehi pañcahi? Assaddho ca hoti, ahiriko ca hoti, anottappī ca hoti, appassuto ca hoti, duppañño ca hoti – imehi kho, anuruddha, pañcahi dhammehi samannāgato mātugāmo…pe… nirayaṃ upapajjatī”ti. Ekādasamaṃ.

☸---------------------------------------------------------------------

［一一］ 第七 少闻

四 “阿那律！具备五种法的女人……

五 就是：无信、无惭、无愧、少闻、无智慧。

六 阿那律！具备这五种法的女人……”。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/3. Mātugāmasaṃyutta 女人相应 (SN 37, 280-313)/3.1 Paṭhamapeyyālavagga 中略一品 (SN 37.1-14, 280-293)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.12 Kusītasutta 懈怠 (SN 37.12, 291)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

12. Kusītasuttaṃ

291. “Pañcahi, anuruddha, dhammehi samannāgato mātugāmo…pe… nirayaṃ upapajjati. Katamehi pañcahi? Assaddho ca hoti, ahiriko ca hoti, anottappī ca hoti, kusīto ca hoti, duppañño ca hoti – imehi kho, anuruddha, pañcahi dhammehi samannāgato mātugāmo…pe… apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatī”ti. Dvādasamaṃ.

☸---------------------------------------------------------------------

［一二］ 第八 懈怠

四 “阿那律！具备五种法的女人……

五 就是：无信、无惭、无愧、懈怠、无智慧。

六 阿那律！具备这五种法的女人……”。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/3. Mātugāmasaṃyutta 女人相应 (SN 37, 280-313)/3.1 Paṭhamapeyyālavagga 中略一品 (SN 37.1-14, 280-293)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.13 Muṭṭhassatisutta 失念 (SN 37.13, 292)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

13. Muṭṭhassatisuttaṃ

292. “Pañcahi, anuruddha, dhammehi samannāgato mātugāmo…pe… nirayaṃ upapajjati. Katamehi pañcahi? Assaddho ca hoti, ahiriko ca hoti, anottappī ca hoti, muṭṭhassati ca hoti, duppañño ca hoti – imehi kho, anuruddha, pañcahi dhammehi samannāgato mātugāmo…pe… nirayaṃ upapajjatī”ti. Terasamaṃ.

☸---------------------------------------------------------------------

［一三］ 第九 失念

四 “阿那律！具备五种法的女人……

五 就是：无信、无惭、无愧、失念、无智慧。

六 阿那律！具备这五种法的女人……”。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/3. Mātugāmasaṃyutta 女人相应 (SN 37, 280-313)/3.1 Paṭhamapeyyālavagga 中略一品 (SN 37.1-14, 280-293)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.14 Pañcaverasutta 违犯五戒 (SN 37.14, 293)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

14. Pañcaverasuttaṃ

293. “Pañcahi, anuruddha, dhammehi samannāgato mātugāmo…pe… nirayaṃ upapajjati. Katamehi pañcahi? Pāṇātipātī ca hoti, adinnādāyī ca hoti, kāmesumicchācārī ca hoti, musāvādī ca hoti, surāmerayamajjappamādaṭṭhāyī ca hoti – imehi kho, anuruddha, pañcahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatī”ti. Cuddasamaṃ.

Paṭhamapeyyālavaggo.

Tassuddānaṃ –

Mātugāmo puriso ca, āveṇikā tidhammo ca [dve manāpāmanāpāca, āveṇikā tīhi anuruddho (sabbattha)];

Kodhano upanāhī ca, issukī maccharena ca;

Aticārī ca dussīlo, appassuto ca kusīto;

Muṭṭhassati pañcaveraṃ, kaṇhapakkhe pakāsito.

☸---------------------------------------------------------------------

［一四］ 第十 违犯五戒

四 “阿那律！具备五种法的女人，会在身坏命终之后，投生到苦界、恶趣、堕处、地狱。是哪五种法呢？

五 就是：➊杀生、➋偷盗（不与取）、➌邪淫、➍妄语、➎服用会导致放逸的酒类及麻醉品。

六 阿那律！具备这五种法的女人，会在身坏命终之后，投生到苦界、恶趣、堕处、地狱。”

第一中略品［终］

其摄颂说：

女人与男人（可意不可意）

特殊及三法（阿那律见恶趣）

有忿怒怨恨

嫉妒与悭吝

邪行坏戒律

少闻及懈怠

失念违五戒

于黑分中说

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/3. Mātugāmasaṃyutta 女人相应 (SN 37, 280-313)/3.2 Dutiyapeyyālavagga 中略二品 (SN 37.15-24, 294-303)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.1 Akkodhanasutta 无嗔 (SN 37.15, 294)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyapeyyālavaggo

1. Akkodhanasuttaṃ

294. Atha kho āyasmā anuruddho yena bhagavā tenupasaṅkami; upasaṅkamitvā…pe… ekamantaṃ nisinno kho āyasmā anuruddho bhagavantaṃ etadavoca – “idhāhaṃ, bhante, mātugāmaṃ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantaṃ. Katīhi nu kho, bhante, dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatī”ti?

“Pañcahi kho, anuruddha, dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Katamehi pañcahi? Saddho ca hoti, hirimā ca hoti, ottappī ca hoti, akkodhano ca hoti, paññavā ca hoti – imehi kho, anuruddha, pañcahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatī”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第二 中略品 第二

［阿那律 二 白分］

二 那时，尊者阿那律来到世尊的住处，顶礼世尊后……（略）……坐在一旁的尊者阿那律对世尊说：

三 “尊者！在这里，我以超越人眼的清净天眼，看见有女人在身坏命终之后，投生到善趣、天界。尊者！具备哪几种法的女人，会在身坏命终之后，投生到善趣、天界呢？”

［一五］ 第一 无嗔

四 “阿那律！具备五种法的女人，会在身坏命终之后，投生到善趣、天界。是哪五种法呢？

五 就是：‘➊有信、➋有惭、➌有愧、➍不忿怒（无嗔）、➎有智慧’。

六 阿那律！具备这五种法的女人，会在身坏命终之后，投生到善趣、天界。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/3. Mātugāmasaṃyutta 女人相应 (SN 37, 280-313)/3.2 Dutiyapeyyālavagga 中略二品 (SN 37.15-24, 294-303)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.2 Anupanāhīsutta 无怨恨 (SN 37.16, 295)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Anupanāhīsuttaṃ

295. “Pañcahi, anuruddha, dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Katamehi pañcahi? Saddho ca hoti, hirimā ca hoti, ottappī ca hoti, anupanāhī ca hoti, paññavā ca hoti – imehi kho, anuruddha, pañcahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatī”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［一六］ 第二 无怨恨

四 “阿那律！具备五种法的女人，会在身坏命终之后，投生到善趣、天界。是哪五种法呢？

五 就是：‘➊有信、➋有惭、➌有愧、➍不怀恨、➎有智慧’。

六 阿那律！具备这五种法的女人，会在身坏命终之后，投生到善趣、天界。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/3. Mātugāmasaṃyutta 女人相应 (SN 37, 280-313)/3.2 Dutiyapeyyālavagga 中略二品 (SN 37.15-24, 294-303)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.3 Anissukīsutta 无嫉妒 (SN 37.17, 296)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Anissukīsuttaṃ

296. “Pañcahi, anuruddha, dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Katamehi pañcahi? Saddho ca hoti, hirimā ca hoti, ottappī ca hoti, anissukī ca hoti, paññavā ca hoti – imehi kho, anuruddha, pañcahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatī”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

［一七］ 第三 无嫉妒

四 “阿那律！具备五种法的女人，会在身坏命终之后，投生到善趣、天界。是哪五种法呢？

五 就是：‘➊有信、➋有惭、➌有愧、➍不嫉妒、➎有智慧’。

六 阿那律！具备这五种法的女人，会在身坏命终之后，投生到善趣、天界。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/3. Mātugāmasaṃyutta 女人相应 (SN 37, 280-313)/3.2 Dutiyapeyyālavagga 中略二品 (SN 37.15-24, 294-303)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.4 Amaccharīsutta 无悭吝 (SN 37.18, 297)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Amaccharīsuttaṃ

297. Amaccharī ca hoti, paññavā ca hoti…pe…. Catutthaṃ.

☸---------------------------------------------------------------------

［一八］ 第四 无悭吝

四 “阿那律！具备五种法的女人，会在身坏命终之后，投生到善趣、天界。是哪五种法呢？

五 就是：‘ ➊有信、➋有惭、➌有愧、➍不悭吝、➎有智慧’。

六 阿那律！具备这五种法的女人，会在身坏命终之后，投生到善趣、天界。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/3. Mātugāmasaṃyutta 女人相应 (SN 37, 280-313)/3.2 Dutiyapeyyālavagga 中略二品 (SN 37.15-24, 294-303)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.5 Anaticārīsutta 无邪行 (SN 37.19, 298)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Anaticārīsuttaṃ

298. Anaticārī ca hoti, paññavā ca hoti…pe…. Pañcamaṃ.

☸---------------------------------------------------------------------

［一九］ 第五 无邪行

四 “阿那律！具备五种法的女人，会在身坏命终之后，投生到善趣、天界。是哪五种法呢？

五 就是：‘➊有信、➋有惭、➌有愧、➍无邪行、➎有智慧’。

六 阿那律！具备这五种法的女人，会在身坏命终之后，投生到善趣、天界。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/3. Mātugāmasaṃyutta 女人相应 (SN 37, 280-313)/3.2 Dutiyapeyyālavagga 中略二品 (SN 37.15-24, 294-303)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.6 Susīlasutta 持戒 (SN 37.20, 299)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Susīlasuttaṃ

299. Sīlavā ca hoti, paññavā ca hoti…pe…. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［二〇］ 第六 持戒

四 “阿那律！具备五种法的女人，会在身坏命终之后，投生到善趣、天界。是哪五种法呢？

五 就是：‘➊有信、➋有惭、➌有愧、➍持戒、➎有智慧’。

六 阿那律！具备这五种法的女人，会在身坏命终之后，投生到善趣、天界。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/3. Mātugāmasaṃyutta 女人相应 (SN 37, 280-313)/3.2 Dutiyapeyyālavagga 中略二品 (SN 37.15-24, 294-303)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.7 Bahussutasutta 多闻 (SN 37.21, 300)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Bahussutasuttaṃ

300. Bahussuto ca hoti, paññavā ca hoti…pe…. Sattamaṃ.

☸---------------------------------------------------------------------

［二一］ 第七 多闻

四 “阿那律！具备五种法的女人，会在身坏命终之后，投生到善趣、天界。是哪五种法呢？

五 就是：‘➊有信、➋有惭、➌有愧、➍多闻、➎有智慧’。

六 阿那律！具备这五种法的女人，会在身坏命终之后，投生到善趣、天界。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/3. Mātugāmasaṃyutta 女人相应 (SN 37, 280-313)/3.2 Dutiyapeyyālavagga 中略二品 (SN 37.15-24, 294-303)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.8 Āraddhavīriyasutta 精进 (SN 37.22, 301)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Āraddhavīriyasuttaṃ

301. Āraddhavīriyo ca hoti, paññavā ca hoti…pe…. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［二二］ 第八 精进

四 “阿那律！具备五种法的女人，会在身坏命终之后，投生到善趣、天界。是哪五种法呢？

五 就是：‘➊有信、➋有惭、➌有愧、➍勤于精进、➎有智慧’。

六 阿那律！具备这五种法的女人，会在身坏命终之后，投生到善趣、天界。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/3. Mātugāmasaṃyutta 女人相应 (SN 37, 280-313)/3.2 Dutiyapeyyālavagga 中略二品 (SN 37.15-24, 294-303)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.9 Upaṭṭhitassatisutta 正念现前 (SN 37.23, 302)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Upaṭṭhitassatisuttaṃ

302. “Upaṭṭhitassati ca hoti, paññavā ca hoti – imehi kho, anuruddha, pañcahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatī”ti. Navamaṃ.

Ime aṭṭha suttantasaṅkhepā.

☸---------------------------------------------------------------------

［二三］ 第九 正念现前

四 “阿那律！具备五种法的女人，会在身坏命终之后，投生到善趣、天界。是哪五种法呢？

五 就是：‘➊有信、➋有惭、➌有愧、➍正念现前、➎有智慧’。

六 阿那律！具备这五种法的女人，会在身坏命终之后，投生到善趣、天界。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/3. Mātugāmasaṃyutta 女人相应 (SN 37, 280-313)/3.2 Dutiyapeyyālavagga 中略二品 (SN 37.15-24, 294-303)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.10 Pañcasīlasutta 具足五戒 (SN 37.24, 303)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Pañcasīlasuttaṃ

303. “Pañcahi, anuruddha, dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Katamehi pañcahi? Pāṇātipātā paṭivirato ca hoti, adinnādānā paṭivirato ca hoti, kāmesumicchācārā paṭivirato ca hoti, musāvādā paṭivirato ca hoti, surāmerayamajjappamādaṭṭhānā paṭivirato ca hoti – imehi kho, anuruddha, pañcahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatī”ti. Dasamaṃ.

Dutiyapeyyālavaggo.

Tassuddānaṃ –

Dutiye ca [anuruddho (sabbattha)] akkodhano, anupanāhī anissukī;

Amaccharī anaticārī, sīlavā ca bahussuto;

Vīriyaṃ sati sīlañca, sukkapakkhe pakāsito.

☸---------------------------------------------------------------------

［二四］ 第十 具足五戒

五 “阿那律！具备五种法的女人，会在身坏命终之后，投生到善趣、天界。是哪五种呢？就是：➊远离杀生、➋远离不与取、➌远离邪淫、➍远离妄语、➎远离会导致放逸的酒类及麻醉品。

六 阿那律！具备这五种法的女人，会在身坏命终之后，投生到善趣、天界。”

第二中略品［终］

此摄颂说：

（第一品：黑分）

可意不可意（男/女）

特殊与三法

（阿那律见恶趣，因具：）

忿怒及怨恨

嫉妒与悭吝

邪行坏戒律

少闻及懈怠

失念与五（恶）戒

此于黑分说

（第二品：白分）

（阿那律见善趣，因具：）

无嗔无怨恨

无嫉无悭吝

无邪行持戒

多闻及精进

正念具五戒

此于白分说

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/3. Mātugāmasaṃyutta 女人相应 (SN 37, 280-313)/3.3 Balavagga 力品 (SN 37.25-34, 304-313)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.1 Visāradasutta 无所畏 (SN 37.25, 304)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Balavaggo

1. Visāradasuttaṃ

304. “Pañcimāni, bhikkhave, mātugāmassa balāni. Katamāni pañca? Rūpabalaṃ, bhogabalaṃ, ñātibalaṃ, puttabalaṃ, sīlabalaṃ – imāni kho, bhikkhave, pañca mātugāmassa balāni. Imehi kho, bhikkhave, pañcahi balehi samannāgato mātugāmo visārado agāraṃ ajjhāvasatī”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第三 力品

［二五］ 第一 无所畏

二 “诸比丘！这五种是女人的力量。是哪五种呢？即：容貌的力量、财富的力量、亲族的力量、儿子的力量、戒德的力量。诸比丘！这五种就是女人的力量。

三 诸比丘！具备这五种力量的女人，能无所畏惧地居家生活。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/3. Mātugāmasaṃyutta 女人相应 (SN 37, 280-313)/3.3 Balavagga 力品 (SN 37.25-34, 304-313)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.2 Pasayhasutta 抑制 (SN 37.26, 305)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Pasayhasuttaṃ

305. “Pañcimāni, bhikkhave, mātugāmassa balāni. Katamāni pañca? Rūpabalaṃ, bhogabalaṃ, ñātibalaṃ, puttabalaṃ, sīlabalaṃ – imāni kho, bhikkhave, pañca mātugāmassa balāni. Imehi kho, bhikkhave, pañcahi balehi samannāgato mātugāmo sāmikaṃ pasayha agāraṃ ajjhāvasatī”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［二六］ 第二 抑制

二 “诸比丘！这五种是女人的力量。是哪五种呢？即：容貌的力量、财富的力量、亲族的力量、儿子的力量、戒德的力量。诸比丘！这五种就是女人的力量。

三 诸比丘！具备这五种力量的女人，能压制丈夫而居家生活。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/3. Mātugāmasaṃyutta 女人相应 (SN 37, 280-313)/3.3 Balavagga 力品 (SN 37.25-34, 304-313)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.3 Abhibhuyyasutta 克服 (SN 37.27, 306)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Abhibhuyyasuttaṃ

306. “Pañcimāni, bhikkhave, mātugāmassa balāni. Katamāni pañca? Rūpabalaṃ, bhogabalaṃ, ñātibalaṃ, puttabalaṃ, sīlabalaṃ – imāni kho, bhikkhave, pañca mātugāmassa balāni. Imehi kho, bhikkhave, pañcahi balehi samannāgato mātugāmo sāmikaṃ abhibhuyya vattatī”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

［二七］ 第三 克服

二 “诸比丘！这五种是女人的力量。是哪五种呢？即：容貌的力量、财富的力量、亲族的力量、儿子的力量、戒德的力量。诸比丘！这五种就是女人的力量。

三 诸比丘！具备这五种力量的女人，能克服丈夫而生活。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/3. Mātugāmasaṃyutta 女人相应 (SN 37, 280-313)/3.3 Balavagga 力品 (SN 37.25-34, 304-313)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.4 Ekasutta 单一 (SN 37.28, 307)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Ekasuttaṃ

307. “Ekena ca kho, bhikkhave, balena samannāgato puriso mātugāmaṃ abhibhuyya vattati. Katamena ekena balena? Issariyabalena abhibhūtaṃ mātugāmaṃ neva rūpabalaṃ tāyati, na bhogabalaṃ tāyati, na ñātibalaṃ tāyati, na puttabalaṃ tāyati, na sīlabalaṃ tāyatī”ti. Catutthaṃ.

☸---------------------------------------------------------------------

［二八］ 第四 单一

二 “诸比丘！具备一种力量的男人，能克服女人而生活。是哪一种力量呢？是主权的力量。

三 诸比丘！被主权力量所克服的女人，容貌的力量保护不了她，财富的力量保护不了她，亲族的力量保护不了她，儿子的力量保护不了她，戒德的力量也保护不了她。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/3. Mātugāmasaṃyutta 女人相应 (SN 37, 280-313)/3.3 Balavagga 力品 (SN 37.25-34, 304-313)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.5 Aṅgasutta 妇女五力经 (SN 37.29, 308)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Aṅgasuttaṃ

308. “Pañcimāni, bhikkhave, mātugāmassa balāni. Katamāni pañca? Rūpabalaṃ, bhogabalaṃ, ñātibalaṃ, puttabalaṃ, sīlabalaṃ. Rūpabalena ca, bhikkhave, mātugāmo samannāgato hoti, na ca bhogabalena – evaṃ so tenaṅgena aparipūro hoti. Yato ca kho, bhikkhave, mātugāmo rūpabalena ca samannāgato hoti, bhogabalena ca – evaṃ so tenaṅgena paripūro hoti. Rūpabalena ca, bhikkhave, mātugāmo samannāgato hoti, bhogabalena ca, na ca ñātibalena – evaṃ so tenaṅgena aparipūro hoti. Yato ca kho, bhikkhave, mātugāmo rūpabalena ca samannāgato hoti, bhogabalena ca, ñātibalena ca – evaṃ so tenaṅgena paripūro hoti. Rūpabalena ca, bhikkhave, mātugāmo samannāgato hoti, bhogabalena ca, ñātibalena ca, na ca puttabalena – evaṃ so tenaṅgena aparipūro hoti. Yato ca kho, bhikkhave, mātugāmo rūpabalena ca samannāgato hoti, bhogabalena ca, ñātibalena ca, puttabalena ca – evaṃ so tenaṅgena paripūro hoti. Rūpabalena ca, bhikkhave, mātugāmo samannāgato hoti, bhogabalena ca, ñātibalena ca, puttabalena ca, na ca sīlabalena – evaṃ so tenaṅgena aparipūro hoti. Yato ca kho, bhikkhave, mātugāmo rūpabalena ca samannāgato hoti, bhogabalena ca, ñātibalena ca, puttabalena ca, sīlabalena ca – evaṃ so tenaṅgena paripūro hoti. Imāni kho, bhikkhave, pañca mātugāmassa balānī”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

［二九］ 第五 部分

二 “诸比丘！这五种是女人的力量。是哪五种呢？即：容貌的力量、财富的力量、亲族的力量、儿子的力量、戒德的力量。

三 诸比丘！具备容貌的力量，但不具备财富力量的女人，她在那个方面是不圆满的。诸比丘！如果女人既具备容貌的力量，又具备财富的力量，那么她在那方面就是圆满的。

四 诸比丘！具备容貌力量和财富力量，但不具备亲族力量的女人，她在那个方面是不圆满的。诸比丘！如果女人具备容貌力量、财富力量和亲族力量，那么她在那方面就是圆满的。

五 诸比丘！具备容貌力量、财富力量、亲族力量，但不具备儿子力量的女人，她在那个方面是不圆满的。诸比丘！如果女人具备容貌的力量、财富的力量、亲族的力量和儿子的力量，那么她在那方面就是圆满的。

六 诸比丘！具备容貌的力量、财富的力量、亲族的力量、儿子的力量，但不具备戒德力量的女人，她在那个方面是不圆满的。诸比丘！如果女人具备容貌的力量、财富的力量、亲族的力量、儿子的力量和戒德的力量，那么她在那方面就是圆满的。

七 诸比丘！这五种就是女人的力量。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/3. Mātugāmasaṃyutta 女人相应 (SN 37, 280-313)/3.3 Balavagga 力品 (SN 37.25-34, 304-313)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.6 Nāsentisutta 放逐 (SN 37.30, 309)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Nāsentisuttaṃ

309. “Pañcimāni, bhikkhave, mātugāmassa balāni. Katamāni pañca? Rūpabalaṃ, bhogabalaṃ, ñātibalaṃ, puttabalaṃ, sīlabalaṃ. Rūpabalena ca, bhikkhave, mātugāmo samannāgato hoti, na ca sīlabalena, nāsenteva naṃ, kule na vāsenti. Rūpabalena ca, bhikkhave, mātugāmo samannāgato hoti, bhogabalena ca, na ca sīlabalena, nāsenteva naṃ, kule na vāsenti. Rūpabalena ca, bhikkhave, mātugāmo samannāgato hoti, bhogabalena ca, ñātibalena ca, na ca sīlabalena, nāsenteva naṃ, kule na vāsenti. Rūpabalena ca, bhikkhave, mātugāmo samannāgato hoti, bhogabalena ca, ñātibalena ca, puttabalena ca, na ca sīlabalena, nāsenteva naṃ, kule na vāsenti. Sīlabalena ca, bhikkhave, mātugāmo samannāgato hoti, na ca rūpabalena, vāsenteva naṃ, kule na nāsenti. Sīlabalena ca, bhikkhave, mātugāmo samannāgato hoti, na ca bhogabalena, vāsenteva naṃ, kule na nāsenti. Sīlabalena ca, bhikkhave, mātugāmo samannāgato hoti, na ca ñātibalena, vāsenteva naṃ, kule na nāsenti. Sīlabalena ca, bhikkhave, mātugāmo samannāgato hoti, na ca puttabalena, vāsenteva naṃ, kule na nāsenti. Imāni kho, bhikkhave, pañca mātugāmassa balānī”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［三〇］ 第六 放逐

二 “诸比丘！这五种是女人的力量。是哪五种呢？即：容貌的力量、财富的力量、亲族的力量、儿子的力量、戒德的力量。

三 诸比丘！具备容貌力量但不具备戒德力量的女人，（她的夫家）亲族会驱逐她，不让她在家中居住。诸比丘！具备容貌力量、财富力量但不具备戒德力量的女人，亲族会驱逐她，不让她在家中居住。诸比丘！具备容貌力量、财富力量、亲族力量但不具备戒德力量的女人，亲族会驱逐她，不让她在家中居住。诸比丘！具备容貌力量、财富力量、亲族力量、儿子力量但不具备戒德力量的女人，亲族会驱逐她，不让她在家中居住。

四 诸比丘！具备戒德力量但不具备容貌力量的女人，亲族会让她在家中居住，不会驱逐她。诸比丘！具备戒德力量但不具备财富力量的女人，亲族会让她在家中居住，不会驱逐她。诸比丘！具备戒德力量但不具备亲族力量的女人，亲族会让她在家中居住，不会驱逐她。诸比丘！具备戒德力量但不具备儿子力量的女人，亲族会让她在家中居住，不会驱逐她。

五 诸比丘！这五种就是女人的力量。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/3. Mātugāmasaṃyutta 女人相应 (SN 37, 280-313)/3.3 Balavagga 力品 (SN 37.25-34, 304-313)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.7 Hetusutta 因 (SN 37.31, 310)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Hetusuttaṃ

310. “Pañcimāni, bhikkhave, mātugāmassa balāni. Katamāni pañca? Rūpabalaṃ, bhogabalaṃ, ñātibalaṃ, puttabalaṃ, sīlabalaṃ. Na, bhikkhave, mātugāmo rūpabalahetu vā bhogabalahetu vā ñātibalahetu vā puttabalahetu vā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Sīlabalahetu kho, bhikkhave, mātugāmo kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Imāni kho, bhikkhave, pañca mātugāmassa balānī”ti. Sattamaṃ.

☸---------------------------------------------------------------------

［三一］ 第七 因

二 “诸比丘！这五种是女人的力量。是哪五种呢？即：容貌的力量、财富的力量、亲族的力量、儿子的力量、戒德的力量。

三 诸比丘！女人不会因为容貌的力量，或因为财富的力量，或因为亲族的力量，或因为儿子的力量，在身坏命终之后，投生到善趣、天界。

四 诸比丘！女人因为戒德的力量，在身坏命终之后，投生到善趣、天界。

五 诸比丘！这五种就是女人的力量。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/3. Mātugāmasaṃyutta 女人相应 (SN 37, 280-313)/3.3 Balavagga 力品 (SN 37.25-34, 304-313)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.8 Ṭhānasutta 位处 (SN 37.32, 311)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Ṭhānasuttaṃ

311. “Pañcimāni, bhikkhave, ṭhānāni dullabhāni akatapuññena mātugāmena. Katamāni pañca? Patirūpe kule jāyeyyanti – idaṃ, bhikkhave, paṭhamaṃ ṭhānaṃ dullabhaṃ akatapuññena mātugāmena. Patirūpe kule jāyitvā patirūpaṃ kulaṃ gaccheyyanti – idaṃ, bhikkhave, dutiyaṃ ṭhānaṃ dullabhaṃ akatapuññena mātugāmena. Patirūpe kule jāyitvā, patirūpaṃ kulaṃ gantvā, asapatti agāraṃ ajjhāvaseyyanti – idaṃ, bhikkhave, tatiyaṃ ṭhānaṃ dullabhaṃ akatapuññena mātugāmena. Patirūpe kule jāyitvā, patirūpaṃ kulaṃ gantvā, asapatti agāraṃ ajjhāvasantī puttavatī assanti – idaṃ, bhikkhave, catutthaṃ ṭhānaṃ dullabhaṃ akatapuññena mātugāmena. Patirūpe kule jāyitvā, patirūpaṃ kulaṃ gantvā, asapatti agāraṃ ajjhāvasantī puttavatī samānā sāmikaṃ abhibhuyya vatteyyanti – idaṃ, bhikkhave, pañcamaṃ ṭhānaṃ dullabhaṃ akatapuññena mātugāmena. Imāni kho, bhikkhave, pañca ṭhānāni dullabhāni akatapuññena mātugāmenāti.

“Pañcimāni, bhikkhave, ṭhānāni sulabhāni katapuññena mātugāmena. Katamāni pañca? Patirūpe kule jāyeyyanti – idaṃ, bhikkhave, paṭhamaṃ ṭhānaṃ sulabhaṃ katapuññena mātugāmena. Patirūpe kule jāyitvā patirūpaṃ kulaṃ gaccheyyanti – idaṃ, bhikkhave, dutiyaṃ ṭhānaṃ sulabhaṃ katapuññena mātugāmena. Patirūpe kule jāyitvā patirūpaṃ kulaṃ gantvā asapatti agāraṃ ajjhāvaseyyanti – idaṃ, bhikkhave, tatiyaṃ ṭhānaṃ sulabhaṃ katapuññena mātugāmena. Patirūpe kule jāyitvā patirūpaṃ kulaṃ gantvā asapatti agāraṃ ajjhāvasantī puttavatī assanti – idaṃ, bhikkhave, catutthaṃ ṭhānaṃ sulabhaṃ katapuññena mātugāmena. Patirūpe kule jāyitvā patirūpaṃ kulaṃ gantvā asapatti agāraṃ ajjhāvasantī puttavatī samānā sāmikaṃ abhibhuyya vatteyyanti – idaṃ, bhikkhave, pañcamaṃ ṭhānaṃ sulabhaṃ katapuññena mātugāmena. Imāni kho, bhikkhave, pañca ṭhānāni sulabhāni katapuññena mātugāmenā”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［三二］ 第八 位处

二 “诸比丘！这五种境况，是未造福业的女人难以得到的。是哪五种呢？

三 诸比丘！‘愿我出生在合适的家庭！’——这是未造福业的女人难以得到的第一种境况。诸比丘！‘愿我出生在合适的家庭，嫁到合适的家庭！’——这是未造福业的女人难以得到的第二种境况。诸比丘！‘愿我出生在合适的家庭，嫁到合适的家庭，（婚后）没有情敌而居家生活！’——这是未造福业的女人难以得到的第三种境况。诸比丘！‘愿我出生在合适的家庭，嫁到合适的家庭，没有情敌而居家生活，并且有儿子！’——这是未造福业的女人难以得到的第四种境况。诸比丘！‘愿我出生在合适的家庭，嫁到合适的家庭，没有情敌而居家生活，有儿子，并且能克服丈夫而生活！’——这是未造福业的女人难以得到的第五种境况。诸比丘！这五种就是未造福业的女人难以得到的境况。

四 诸比丘！这五种境况，是已造福业的女人容易得到的。是哪五种呢？诸比丘！‘愿我出生在合适的家庭！’——这是已造福业的女人容易得到的第一种境况。诸比丘！‘愿我出生在合适的家庭，嫁到合适的家庭！’——这是已造福业的女人容易得到的第二种境况。诸比丘！‘愿我出生在合适的家庭，嫁到合适的家庭，没有情敌而居家生活！’——这是已造福业的女人容易得到的第三种境况。诸比丘！‘愿我出生在合适的家庭，嫁到合适的家庭，没有情敌而居家生活，并且有儿子！’——这是已造福业的女人容易得到的第四种境况。诸比丘！‘愿我出生在合适的家庭，嫁到合适的家庭，没有情敌而居家生活，有儿子，并且能克服丈夫而生活！’——这是已造福业的女人容易得到的第五种境况。

诸比丘！这五种就是已造福业的女人容易得到的境况。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/3. Mātugāmasaṃyutta 女人相应 (SN 37, 280-313)/3.3 Balavagga 力品 (SN 37.25-34, 304-313)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.9 Pañcasīlavisāradasutta 具足五戒而无畏 (SN 37.33, 312)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Pañcasīlavisāradasuttaṃ

312. “Pañcahi, bhikkhave, dhammehi samannāgato mātugāmo visārado agāraṃ ajjhāvasati. Katamehi pañcahi? Pāṇātipātā paṭivirato ca hoti, adinnādānā paṭivirato ca hoti, kāmesumicchācārā paṭivirato ca hoti, musāvādā paṭivirato ca hoti, surāmerayamajjappamādaṭṭhānā paṭivirato ca hoti – imehi kho, bhikkhave, pañcahi dhammehi samannāgato mātugāmo visārado agāraṃ ajjhāvasatī”ti. Navamaṃ.

☸---------------------------------------------------------------------

［三三］ 第九 无所畏

二 诸比丘！具备五种法的女人，能无所畏惧地居家生活。是哪五种呢？

三 即：➊远离杀生，➋远离不与取（偷盗），➌远离欲邪行（不正当的性行为），➍远离妄语（说谎），➎远离饮酒等导致放逸的麻醉品。

四 诸比丘！具备这五种法的女人，能无所畏惧地居家生活。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/3. Mātugāmasaṃyutta 女人相应 (SN 37, 280-313)/3.3 Balavagga 力品 (SN 37.25-34, 304-313)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.10 Vaḍḍhīsutta 增长 (SN 37.34, 313)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Vaḍḍhīsuttaṃ

313. “Pañcahi, bhikkhave, vaḍḍhīhi vaḍḍhamānā ariyasāvikā ariyāya vaḍḍhiyā vaḍḍhati sārādāyinī ca hoti varādāyinī ca kāyassa. Katamehi pañcahi? Saddhāya vaḍḍhati, sīlena vaḍḍhati, sutena vaḍḍhati, cāgena vaḍḍhati, paññāya vaḍḍhati – imehi kho, bhikkhave, pañcahi vaḍḍhīhi vaḍḍhamānā ariyasāvikā ariyāya vaḍḍhiyā vaḍḍhati, sārādāyinī ca hoti, varādāyinī ca kāyassā”ti.

“Saddhāya sīlena ca yādha vaḍḍhati,

Paññāya cāgena sutena cūbhayaṃ;

Sā tādisī sīlavatī upāsikā,

Ādīyati sāramidheva attano”ti. dasamaṃ;

Balavaggo tatiyo.

Tassuddānaṃ –

Visāradā pasayha abhibhuyya, ekaṃ aṅgena pañcamaṃ;

Nāsenti hetu ṭhānañca, visārado vaḍḍhinā dasāti.

Mātugāmasaṃyuttaṃ samattaṃ.

☸---------------------------------------------------------------------

［三四］ 第十 增长

二 “诸比丘！圣女弟子通过五种增长而增长，依圣增长而增长，获得（此生）精华和最优胜者。是哪五种呢？

三 ➊因信而增长，➋因戒而增长，➌因闻（法）而增长，➍因施舍而增长，➎因慧而增长。

四 诸比丘！通过这五种增长而增长的圣女弟子，依圣增长而增长，获得（此生）精华和最优胜者。

“于此世间，依信与戒而增长，

依慧、施舍及听闻而增长；

如此具戒优婆夷，

于此生获得精华。”

女人相应之三品

其摄颂曰：

无所畏抑制

克服与单一

第五之部分

放逐及原因

位处无所畏

增长等为十

女人相应 结束

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/4. Jambukhādakasaṃyutta 阎浮车相应 (SN 38, 314-329)/4.1 Jambukhādakavagga 阎浮车品 (SN 38.1-16, 314-329)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.1 Nibbānapañhāsutta 涅槃 (SN 38.1, 314)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Jambukhādakasaṃyuttaṃ

1. Nibbānapañhāsuttaṃ

314. Ekaṃ samayaṃ āyasmā sāriputto magadhesu viharati nālakagāmake. Atha kho jambukhādako paribbājako yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jambukhādako paribbājako āyasmantaṃ sāriputtaṃ etadavoca –

“‘Nibbānaṃ, nibbānan’ti, āvuso sāriputta, vuccati. Katamaṃ nu kho, āvuso, nibbānan”ti? “Yo kho, āvuso, rāgakkhayo dosakkhayo mohakkhayo – idaṃ vuccati nibbānan”ti. “Atthi panāvuso, maggo atthi paṭipadā etassa nibbānassa sacchikiriyāyā”ti? “Atthi kho, āvuso, maggo atthi paṭipadā etassa nibbānassa sacchikiriyāyā”ti. “Katamo panāvuso, maggo katamā paṭipadā etassa nibbānassa sacchikiriyāyā”ti? “Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo etassa nibbānassa sacchikiriyāya, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā etassa nibbānassa sacchikiriyāyā”ti. “Bhaddako, āvuso, maggo bhaddikā paṭipadā etassa nibbānassa sacchikiriyāya. Alañca panāvuso sāriputta, appamādāyā”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第四 阎浮车相应

第一 涅槃

一 当时，尊者舍利弗住在摩揭陀国的那罗迦村。

二 那时，阎浮车遍行沙门来到尊者舍利弗的住处，与尊者舍利弗互相问候，交谈了友好亲切的话语后，坐在一旁。

三 坐在一旁的阎浮车遍行沙门对尊者舍利弗说：“朋友舍利弗！常说的‘涅槃、涅槃’，朋友！到底什么是涅槃呢？”

“朋友！凡是贪欲的坏灭、瞋恚的坏灭、愚痴的坏灭，这就称为涅槃。”

四 “那么，朋友！是否有实现此涅槃的道路？是否有修行的方法呢？”

“朋友！有实现此涅槃的道路，有修行的方法。”

五 “那么，朋友！什么是实现此涅槃的道路？什么是修行的方法呢？”

“朋友！这八支圣道正是实现此涅槃的道路和修行方法，即：正见、正思维、正语、正业、正命、正精进、正念、正定。朋友！这就是实现此涅槃的道路，这就是修行的方法。”

六 “朋友！实现此涅槃的道路是善妙的，修行的方法是善妙的！朋友舍利弗，这足以令人不放逸地精勤修行了！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/4. Jambukhādakasaṃyutta 阎浮车相应 (SN 38, 314-329)/4.1 Jambukhādakavagga 阎浮车品 (SN 38.1-16, 314-329)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.2 Arahattapañhāsutta 阿罗汉果 (SN 38.2, 315)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Arahattapañhāsuttaṃ

315. “‘Arahattaṃ, arahattan’ti, āvuso sāriputta, vuccati. Katamaṃ nu kho, āvuso, arahattan”ti? “Yo kho, āvuso, rāgakkhayo dosakkhayo mohakkhayo – idaṃ vuccati arahattan”ti. “Atthi panāvuso, maggo atthi paṭipadā etassa arahattassa sacchikiriyāyā”ti? “Atthi kho, āvuso, maggo atthi paṭipadā etassa arahattassa sacchikiriyāyā”ti. “Katamo panāvuso, maggo katamā paṭipadā etassa arahattassa sacchikiriyāyā”ti? “Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo etassa arahattassa sacchikiriyāya, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṃ kho āvuso, maggo, ayaṃ paṭipadā etassa arahattassa sacchikiriyāyā”ti. “Bhaddako, āvuso, maggo bhaddikā paṭipadā etassa arahattassa sacchikiriyāya. Alañca panāvuso sāriputta, appamādāyā”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

第二 阿罗汉果

三 “朋友舍利弗！常说的‘阿罗汉果、阿罗汉果’，朋友！到底什么是阿罗汉果呢？”

“朋友！凡是贪欲的坏灭、瞋恚的坏灭、愚痴的坏灭，这就称为阿罗汉果。”

四 “那么，朋友！是否有实现此阿罗汉果的道路？是否有修行的方法呢？”

“朋友！有实现此阿罗汉果的道路，有修行的方法。”

五 “那么，朋友！什么是实现此阿罗汉果的道路？什么是修行的方法呢？”

“朋友！这八支圣道正是实现此阿罗汉果的道路和修行方法，即：正见、正思维、正语、正业、正命、正精进、正念、正定。

朋友！这就是实现阿罗汉果的道路，这就是修行的方法。”

六 “朋友！实现此阿罗汉果的道路是善妙的，修行的方法是善妙的！朋友舍利弗，这足以令人不放逸地精勤修行了！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/4. Jambukhādakasaṃyutta 阎浮车相应 (SN 38, 314-329)/4.1 Jambukhādakavagga 阎浮车品 (SN 38.1-16, 314-329)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.3 Dhammavādīpañhāsutta 法语者 (SN 38.3, 316)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Dhammavādīpañhāsuttaṃ

316. “Ke nu kho, āvuso sāriputta, loke dhammavādino, ke loke suppaṭipannā, ke loke sugatā”ti? “Ye kho, āvuso, rāgappahānāya dhammaṃ desenti, dosappahānāya dhammaṃ desenti, mohappahānāya dhammaṃ desenti, te loke dhammavādino. Ye kho, āvuso, rāgassa pahānāya paṭipannā, dosassa pahānāya paṭipannā, mohassa pahānāya paṭipannā, te loke suppaṭipannā. Yesaṃ kho, āvuso, rāgo pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo, doso pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo, moho pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo, te loke sugatā”ti.

“Atthi panāvuso, maggo atthi paṭipadā etassa rāgassa dosassa mohassa pahānāyā”ti? “Atthi kho, āvuso, maggo atthi paṭipadā etassa rāgassa dosassa mohassa pahānāyā”ti. “Katamo, panāvuso, maggo katamā paṭipadā etassa rāgassa dosassa mohassa pahānāyā”ti? “Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo etassa rāgassa dosassa mohassa pahānāya, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā etassa rāgassa dosassa mohassa pahānāyā”ti. “Bhaddako, āvuso, maggo bhaddikā paṭipadā, etassa rāgassa dosassa mohassa pahānāya. Alañca panāvuso sāriputta, appamādāyā”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

第三 法语者

三 “朋友舍利弗！世间谁是说法者？谁是善行者？谁是善逝者呢？”

四 “朋友！凡是在世间为了舍断贪欲而说法，为了舍断瞋恚而说法，为了舍断愚痴而说法的人，他们就是世间的说法者。

五 朋友！凡是为了舍断贪欲而修行，为了舍断瞋恚而修行，为了舍断愚痴而修行的人，他们就是世间的善行者。

六 朋友！那些人的贪欲已被舍断，根已被切断，如同断了顶的棕榈树，无法再生长，未来不会再生起；瞋恚已被舍断……愚痴已被舍断，根已被切断，如同断了顶的棕榈树，无法再生长，未来不会再生起。他们就是世间的善逝者。”

七 “是的，朋友！是否有舍断这贪欲、瞋恚、愚痴的道路？是否有修行的方法呢？”

“朋友！有舍断这贪欲、瞋恚、愚痴的道路，有修行的方法。”

八 “朋友！什么是舍断这贪欲、瞋恚、愚痴的道路？什么是修行的方法呢？”

“朋友！这八支圣道正是舍断这贪欲、瞋恚、愚痴的道路和修行方法，即：正见、正思维、正语、正业、正命、正精进、正念、正定。朋友！这就是舍断此贪欲、瞋恚、愚痴的道路，这就是修行的方法。”

九 “朋友！舍断此贪欲、瞋恚、愚痴的道路是善妙的，修行的方法是善妙的！朋友舍利弗，这足以令人不放逸地精勤修行了！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/4. Jambukhādakasaṃyutta 阎浮车相应 (SN 38, 314-329)/4.1 Jambukhādakavagga 阎浮车品 (SN 38.1-16, 314-329)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.4 Kimatthiyasutta 何利 (SN 38.4, 317)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Kimatthiyasuttaṃ

317. “Kimatthiyaṃ, āvuso sāriputta, samaṇe gotame brahmacariyaṃ vussatī”ti? “Dukkhassa kho, āvuso, pariññatthaṃ bhagavati brahmacariyaṃ vussatī”ti. “Atthi panāvuso, maggo atthi paṭipadā etassa dukkhassa pariññāyā”ti? “Atthi kho, āvuso, maggo atthi paṭipadā, etassa dukkhassa pariññāyā”ti? “Katamo panāvuso, maggo katamā paṭipadā, etassa dukkhassa pariññāyā”ti?

“Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etassa dukkhassa pariññāya, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā etassa dukkhassa pariññāyā”ti. “Bhaddako, āvuso, maggo bhaddikā paṭipadā, etassa dukkhassa pariññāya. Alañca panāvuso sāriputta, appamādāyā”ti. Catutthaṃ.

☸---------------------------------------------------------------------

第四 何利

二 “朋友舍利弗！跟随沙门乔达摩修习梵行是为了什么目的呢？”

“朋友！是为了完全了知苦，而跟随世尊修习梵行。”

三 “那么，朋友！是否有完全了知此苦的道路？是否有修行的方法呢？”

“朋友！有完全了知此苦的道路，有修行的方法。”

四 “朋友！什么是完全了知此苦的道路？什么是修行的方法呢？”

“朋友！这八支圣道正是完全了知此苦的道路和修行方法，即：正见、正思维、正语、正业、正命、正精进、正念、正定。朋友！这就是完全了知此苦的道路，这就是修行的方法。”

五 “朋友！完全了知此苦的道路是善妙的，修行的方法是善妙的！朋友舍利弗，这足以令人不放逸地精勤修行了！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/4. Jambukhādakasaṃyutta 阎浮车相应 (SN 38, 314-329)/4.1 Jambukhādakavagga 阎浮车品 (SN 38.1-16, 314-329)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.5 Assāsappattasutta 安息 (SN 38.5, 318)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Assāsappattasuttaṃ

318. “‘Assāsappatto, assāsappatto’ti, āvuso sāriputta, vuccati. Kittāvatā nu kho, āvuso, assāsappatto hotī”ti? “Yato kho, āvuso, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti, ettāvatā kho, āvuso, assāsappatto hotī”ti. “Atthi panāvuso, maggo atthi paṭipadā, etassa assāsassa sacchikiriyāyā”ti? “Atthi kho, āvuso, maggo atthi paṭipadā, etassa assāsassa sacchikiriyāyā”ti. “Katamo panāvuso, maggo katamā paṭipadā, etassa assāsassa sacchikiriyāyā”ti? “Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo etassa assāsassa sacchikiriyāya, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā, etassa assāsassa sacchikiriyāyā”ti. “Bhaddako, āvuso, maggo bhaddikā paṭipadā, etassa assāsassa sacchikiriyāya. Alañca panāvuso sāriputta, appamādāyā”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

第五 安息

三 “朋友舍利弗！常说的‘获得安息、获得安息’，朋友！在多大程度上可称为获得安息呢？”

“朋友！当一位比丘如实了知六触处的集起、灭尽、乐味、过患和出离时，朋友！到这种程度，他可称为获得安息。”

四 “那么，朋友！是否有实现此安息的道路？是否有修行的方法呢？”

“朋友！有实现此安息的道路，有修行的方法。”

五 “那么，朋友！什么是实现此安息的道路？什么是修行的方法呢？”

“朋友！这八支圣道正是实现此安息的道路和修行的方法，即：正见、正思维、正语、正业、正命、正精进、正念、正定。朋友！这就是实现安息的道路，这就是修行的方法。”

六 “朋友！实现安息的道路是善妙的，修行的方法是善妙的！朋友舍利弗，这足以令人不放逸地精勤修行了！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/4. Jambukhādakasaṃyutta 阎浮车相应 (SN 38, 314-329)/4.1 Jambukhādakavagga 阎浮车品 (SN 38.1-16, 314-329)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.6 Paramassāsappattasutta 最上安息 (SN 38.6, 319)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Paramassāsappattasuttaṃ

319. “‘Paramassāsappatto, paramassāsappatto’ti, āvuso sāriputta, vuccati. Kittāvatā nu kho, āvuso, paramassāsappatto hotī”ti? “Yato kho, āvuso, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto hoti, ettāvatā kho, āvuso, paramassāsappatto hotī”ti. “Atthi panāvuso, maggo atthi paṭipadā, etassa paramassāsassa sacchikiriyāyā”ti? “Atthi kho, āvuso, maggo atthi paṭipadā, etassa paramassāsassa sacchikiriyāyā”ti. “Katamo pana, āvuso, maggo katamā paṭipadā, etassa paramassāsassa sacchikiriyāyā”ti? “Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo etassa paramassāsassa sacchikiriyāya, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā, etassa paramassāsassa sacchikiriyāyā”ti. “Bhaddako, āvuso, maggo bhaddikā paṭipadā, etassa paramassāsassa sacchikiriyāya. Alañca panāvuso sāriputta, appamādāyā”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

第六 最上安息

三 “朋友舍利弗！常说的‘获得最上安息、获得最上安息’，朋友！在多大程度上可称为获得最上安息呢？”

“朋友！当一位比丘如实了知六触处的集起、灭尽、乐味、过患和出离，无执取而解脱时，朋友！到这种程度，他可称为获得最上安息。”

四 “那么，朋友！是否有实现此最上安息的道路？是否有修行的方法呢？”

“朋友！有实现此最上安息的道路，有修行的方法。”

五 “那么，朋友！什么是实现此最上安息的道路？什么是修行的方法呢？”

“朋友！这八支圣道正是实现此最上安息的道路和修行的方法，即：正见、正思维、正语、正业、正命、正精进、正念、正定。朋友！这就是实现最上安息的道路，这就是修行的方法。”

六 “朋友！实现最上安息的道路是善妙的，修行的方法是善妙的！朋友舍利弗，这足以令人不放逸地精勤修行了！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/4. Jambukhādakasaṃyutta 阎浮车相应 (SN 38, 314-329)/4.1 Jambukhādakavagga 阎浮车品 (SN 38.1-16, 314-329)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.7 Vedanāpañhāsutta 受 (SN 38.7, 320)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Vedanāpañhāsuttaṃ

320. “‘Vedanā, vedanā’ti, āvuso sāriputta, vuccati. Katamā nu kho, āvuso, vedanā”ti? “Tisso imāvuso, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā kho, āvuso, tisso vedanā”ti. “Atthi panāvuso, maggo atthi paṭipadā, etāsaṃ tissannaṃ vedanānaṃ pariññāyā”ti? “Atthi kho, āvuso, maggo atthi paṭipadā, etāsaṃ tissannaṃ vedanānaṃ pariññāyā”ti. “Katamo panāvuso, maggo katamā paṭipadā, etāsaṃ tissannaṃ vedanānaṃ pariññāyā”ti? “Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etāsaṃ tissannaṃ vedanānaṃ pariññāya, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā, etāsaṃ tissannaṃ vedanānaṃ pariññāyā”ti. “Bhaddako, āvuso, maggo bhaddikā paṭipadā, etāsaṃ tissannaṃ vedanānaṃ pariññāya. Alañca panāvuso sāriputta, appamādāyā”ti. Sattamaṃ.

☸---------------------------------------------------------------------

第七 受

三 “朋友舍利弗！常说的‘受、受’，朋友！到底什么是受呢？”

“朋友！有这三种受。是哪三种呢？即：乐受、苦受、不苦不乐受。朋友！这就是受。”

四 “那么，朋友！是否有完全了知这三种受的道路？是否有修行的方法呢？”

“朋友！有完全了知这三种受的道路，有修行的方法。”

五 “那么，朋友！什么是完全了知这三种受的道路？什么是修行的方法呢？”

“朋友！这八支圣道正是完全了知这三种受的道路和修行的方法，即：正见、正思维、正语、正业、正命、正精进、正念、正定。朋友！这就是完全了知此受的道路，这就是修行的方法。”

六 “朋友！完全了知此受的道路是善妙的，修行的方法是善妙的！朋友舍利弗，这足以令人不放逸地精勤修行了！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/4. Jambukhādakasaṃyutta 阎浮车相应 (SN 38, 314-329)/4.1 Jambukhādakavagga 阎浮车品 (SN 38.1-16, 314-329)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.8 Āsavapañhāsutta 漏 (SN 38.8, 321)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Āsavapañhāsuttaṃ

321. “‘Āsavo, āsavo’ti, āvuso sāriputta, vuccati. Katamo nu kho, āvuso, āsavo”ti? “Tayo me, āvuso, āsavā. Kāmāsavo, bhavāsavo, avijjāsavo – ime kho, āvuso, tayo āsavā”ti. “Atthi panāvuso, maggo atthi paṭipadā etesaṃ āsavānaṃ pahānāyā”ti? “Atthi kho, āvuso, maggo atthi paṭipadā etesaṃ āsavānaṃ pahānāyā”ti. “Katamo panāvuso, maggo katamā paṭipadā etesaṃ āsavānaṃ pahānāyā”ti? “Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo etesaṃ āsavānaṃ pahānāya, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā, etesaṃ āsavānaṃ pahānāyā”ti. “Bhaddako, āvuso, maggo bhaddikā paṭipadā, etesaṃ āsavānaṃ pahānāya. Alañca panāvuso sāriputta, appamādāyā”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

第八 漏

三 “朋友舍利弗！常说的‘漏、漏’，朋友！到底什么是漏呢？”

“朋友！有这三种漏。即：欲漏、有漏、无明漏。朋友！这就是三种漏。”

四 “那么，朋友！是否有舍断这些漏的道路？是否有修行的方法呢？”

“朋友！有舍断这些漏的道路，有修行的方法。”

五 “那么，朋友！什么是舍断这些漏的道路？什么是修行的方法呢？”

“朋友！这八支圣道正是舍断这些漏的道路和修行的方法，即：正见、正思维、正语、正业、正命、正精进、正念、正定。朋友！这就是舍断诸漏的道路，这就是修行的方法。”

六 “朋友！舍断诸漏的道路是善妙的，修行的方法是善妙的！朋友舍利弗，这足以令人不放逸地精勤修行了！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.4.17 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/4. Jambukhādakasaṃyutta 阎浮车相应 (SN 38, 314-329)/4.1 Jambukhādakavagga 阎浮车品 (SN 38.1-16, 314-329)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.9 Avijjāpañhāsutta 无明 (SN 38.9, 322)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Avijjāpañhāsuttaṃ

《无明经》

322. “‘Avijjā, avijjā’ti, āvuso sāriputta, vuccati.

〈一、不见四谛 ➲〉

（阎浮车遍行沙门问：）

“朋友舍利弗！常说的‘无明、无明’；

Katamā nu kho, āvuso, avijjā”ti?

朋友！到底什么是‘无明’呢？”

“Yaṃ kho, āvuso, dukkhe aññāṇaṃ,

“朋友！凡是对苦无知；

dukkhasamudaye aññāṇaṃ,

对苦的集起无知；

dukkhanirodhe aññāṇaṃ,

对苦的灭尽无知；

dukkhanirodhagāminiyā paṭipadāya aññāṇaṃ –

对导向苦灭之道无知。

ayaṃ vuccatāvuso, avijjā”ti.

朋友！这就称为‘无明’！”

“Atthi panāvuso, maggo atthi paṭipadā, etissā avijjāya pahānāyā”ti?

〈二、明德之道 ➲〉

“然而，朋友！是否有舍断无明的道路和修行方法呢？”

“Atthi kho, āvuso, maggo atthi paṭipadā, etissā avijjāya pahānāyā”ti.

“确实是的，朋友！有舍断无明的道路和修行方法！”

“Katamo panāvuso, maggo katamā paṭipadā, etissā avijjāya pahānāyā”ti?

“那么，朋友！什么是舍断无明的道路和修行方法呢？”

“Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etissā avijjāya pahānāya, seyyathidaṃ –

“朋友！这八支圣道，正是舍断无明的道路和修行方法，如下：

sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.

⑴ 正见、⑵ 正思维、⑶ 正语、⑷ 正业、⑸ 正命、⑹ 正精进、⑺ 正念、⑻ 正定。

Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā, etissā avijjāya pahānāyā”ti.

朋友！此道、此行！就是舍断无明（的道路和修行方法）！”

“Bhaddako, āvuso, maggo bhaddikā paṭipadā, etissā avijjāya pahānāya.

〈三、结语 ➲〉

“朋友！此道善妙、此行善妙！舍断无明（的道路和修行方法是善妙的）！

Alañca panāvuso sāriputta, appamādāyā”ti.

朋友舍利弗！这足以令人不放逸地精勤修行了！”

Navamaṃ.

无明经 ～阎浮车品‧第九经终

～《阎浮车相应‧阎浮车品‧Avijjāpañhāsutta 无明经》(SN 38.9, 322)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/4. Jambukhādakasaṃyutta 阎浮车相应 (SN 38, 314-329)/4.1 Jambukhādakavagga 阎浮车品 (SN 38.1-16, 314-329)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.10 Taṇhāpañhāsutta 爱 (SN 38.10, 323)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Taṇhāpañhāsuttaṃ

323. “‘Taṇhā, taṇhā’ti, āvuso sāriputta, vuccati. Katamā nu kho, āvuso, taṇhā”ti? “Tisso imā, āvuso, taṇhā. Kāmataṇhā, bhavataṇhā, vibhavataṇhā – imā kho, āvuso, tisso taṇhā”ti. “Atthi panāvuso, maggo atthi paṭipadā, etāsaṃ taṇhānaṃ pahānāyā”ti? “Atthi kho, āvuso, maggo atthi paṭipadā, etāsaṃ taṇhānaṃ pahānāyā”ti. “Katamo panāvuso, maggo katamā paṭipadā, etāsaṃ taṇhānaṃ pahānāyā”ti? “Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etāsaṃ taṇhānaṃ pahānāya, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā, etāsaṃ taṇhānaṃ pahānāyā”ti. “Bhaddako, āvuso, maggo bhaddikā paṭipadā, etāsaṃ taṇhānaṃ pahānāya. Alañca panāvuso sāriputta, appamādāyā”ti. Dasamaṃ.

☸---------------------------------------------------------------------

第十 爱

三 “贤友舍利弗！所谓的‘爱、爱’，贤友！什么是爱呢？”

“贤友！有这三种爱。就是欲爱、有爱、无有爱。贤友！这就是三种爱。”

四 “贤友！那么，是否有断除这些爱之道呢？是否有实践的道路呢？”

“贤友！正是此八圣道是断除这些爱之道，即：‘正见、正思维、正语、正业、正命、正精进、正念、正定’。贤友！断除这些爱之道，这就是实践的道路。”

五 “贤友！断除这些爱之道是善妙的，实践的道路是善妙的。贤友舍利弗！这也足够（让人）精进不放逸了。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/4. Jambukhādakasaṃyutta 阎浮车相应 (SN 38, 314-329)/4.1 Jambukhādakavagga 阎浮车品 (SN 38.1-16, 314-329)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.11 Oghapañhāsutta 暴流 (SN 38.11, 324)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Oghapañhāsuttaṃ

324. “‘Ogho, ogho’ti, āvuso sāriputta, vuccati. Katamo nu kho, āvuso, ogho”ti? “Cattārome, āvuso, oghā. Kāmogho, bhavogho, diṭṭhogho, avijjogho – ime kho, āvuso, cattāro oghā”ti. “Atthi panāvuso, maggo atthi paṭipadā, etesaṃ oghānaṃ pahānāyā”ti? “Atthi kho, āvuso, maggo atthi paṭipadā, etesaṃ oghānaṃ pahānāyā”ti. “Katamo panāvuso, maggo katamā paṭipadā, etesaṃ oghānaṃ pahānāyā”ti? “Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etesaṃ oghānaṃ pahānāya, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā, etesaṃ oghānaṃ pahānāyā”ti. “Bhaddako, āvuso, maggo bhaddikā paṭipadā, etesaṃ oghānaṃ pahānāya. Alañca panāvuso sāriputta, appamādāyā”ti. Ekādasamaṃ.

☸---------------------------------------------------------------------

第十一 暴流

三 “贤友舍利弗！所谓的‘暴流、暴流’，贤友！什么是暴流呢？”

“贤友！有这四种暴流。就是欲暴流、有暴流、见暴流、无明暴流。贤友！这就是四种暴流。”

四 “贤友！是否有断除这四种暴流之道呢？是否有实践的道路呢？”

“贤友！正是此八圣道是断除这四种暴流之道，即：‘正见、正思维、正语、正业、正命、正精进、正念、正定’。贤友！断除这四种暴流之道，这就是实践的道路。”

五 “贤友！断除这四种暴流之道是善妙的，实践的道路是善妙的。贤友舍利弗！这也足够（让人）精进不放逸了。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/4. Jambukhādakasaṃyutta 阎浮车相应 (SN 38, 314-329)/4.1 Jambukhādakavagga 阎浮车品 (SN 38.1-16, 314-329)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.12 Upādānapañhāsutta 取 (SN 38.12, 325)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

12. Upādānapañhāsuttaṃ

325. “‘Upādānaṃ, upādānan’ti, āvuso sāriputta, vuccati. Katamaṃ nu kho, āvuso, upādānan”ti? “Cattārimāni, āvuso, upādānāni. Kāmupādānaṃ, diṭṭhupādānaṃ sīlabbatupādānaṃ, attavādupādānaṃ – imāni kho, āvuso, cattāri upādānānī”ti. “Atthi panāvuso, maggo atthi paṭipadā, etesaṃ upādānānaṃ pahānāyā”ti? “Atthi kho, āvuso, maggo atthi paṭipadā, etesaṃ upādānānaṃ pahānāyā”ti. “Katamo panāvuso, maggo katamā paṭipadā, etesaṃ upādānānaṃ pahānāyā”ti? “Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etesaṃ upādānānaṃ pahānāya, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā, etesaṃ upādānānaṃ pahānāyā”ti. “Bhaddako, āvuso, maggo bhaddikā paṭipadā, etesaṃ upādānānaṃ pahānāya. Alañca panāvuso sāriputta, appamādāyā”ti. Dvādasamaṃ.

☸---------------------------------------------------------------------

第十二 取

三 “贤友舍利弗！所谓的‘取、取’，贤友！什么是取呢？”

“贤友！有这四种取，即：欲取、见取、戒禁取、我语取。贤友！这就是四种取。”

四 “贤友！是否有断除这四种取之道呢？是否有实践的道路呢？”

“贤友！正是此八圣道是断除这四种取之道，即：‘正见、正思维、正语、正业、正命、正精进、正念、正定’。贤友！断除这四种取之道，这就是实践的道路。”

五 “贤友！断除这四种取之道是善妙的，实践的道路是善妙的。贤友舍利弗！这也足够（让人）精进不放逸了。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/4. Jambukhādakasaṃyutta 阎浮车相应 (SN 38, 314-329)/4.1 Jambukhādakavagga 阎浮车品 (SN 38.1-16, 314-329)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.13 Bhavapañhāsutta 有 (SN 38.13, 326)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

13. Bhavapañhāsuttaṃ

326. “‘Bhavo, bhavo’ti, āvuso sāriputta, vuccati. Katamo nu kho, āvuso, bhavo”ti? “Tayo me, āvuso, bhavā. Kāmabhavo, rūpabhavo, arūpabhavo – ime kho, āvuso, tayo bhavā”ti. “Atthi panāvuso, maggo atthi paṭipadā, etesaṃ bhavānaṃ pariññāyā”ti? “Atthi kho, āvuso, maggo atthi paṭipadā, etesaṃ bhavānaṃ pariññāyā”ti. “Katamo, panāvuso, maggo katamā paṭipadā, etesaṃ bhavānaṃ pariññāyā”ti? “Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etesaṃ bhavānaṃ pariññāya, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā, etesaṃ bhavānaṃ pariññāyā”ti. “Bhaddako, āvuso, maggo bhaddikā paṭipadā, etesaṃ bhavānaṃ pariññāya. Alañca panāvuso sāriputta, appamādāyā”ti. Terasamaṃ.

☸---------------------------------------------------------------------

第十三 有

三 “贤友舍利弗！所谓的‘有、有’，贤友！什么是有呢？”

“贤友！有这三种有。就是：欲有、色有、无色有。贤友！这就是三种有。”

四 “贤友！那么，是否有遍知这些有之道呢？是否有实践的道路呢？”

“贤友！正是此八圣道是遍知这些有之道，即：‘正见、正思维、正语、正业、正命、正精进、正念、正定’。贤友！遍知这些有之道，这就是实践的道路。”

五 “贤友！遍知这些有之道是善妙的，实践的道路是善妙的。贤友舍利弗！这也足够（让人）精进不放逸了。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/4. Jambukhādakasaṃyutta 阎浮车相应 (SN 38, 314-329)/4.1 Jambukhādakavagga 阎浮车品 (SN 38.1-16, 314-329)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.14 Dukkhapañhāsutta 苦 (SN 38.14, 327)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

14. Dukkhapañhāsuttaṃ

327. “‘Dukkhaṃ, dukkhan’ti, āvuso sāriputta, vuccati. Katamaṃ nu kho, āvuso, dukkhan”ti? “Tisso imā, āvuso, dukkhatā. Dukkhadukkhatā, saṅkhāradukkhatā, vipariṇāmadukkhatā – imā kho, āvuso, tisso dukkhatā”ti. “Atthi panāvuso maggo atthi paṭipadā, etāsaṃ dukkhatānaṃ pariññāyā”ti? “Atthi kho, āvuso, maggo atthi paṭipadā, etāsaṃ dukkhatānaṃ pariññāyā”ti. “Katamo panāvuso, maggo katamā paṭipadā, etāsaṃ dukkhatānaṃ pariññāyā”ti? “Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etāsaṃ dukkhatānaṃ pariññāya, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā, etāsaṃ dukkhatānaṃ pariññāyā”ti. “Bhaddako, āvuso, maggo bhaddikā paṭipadā, etāsaṃ dukkhatānaṃ pariññāya. Alañca panāvuso sāriputta, appamādāyā”ti. Cuddasamaṃ.

☸---------------------------------------------------------------------

第十四 苦

三 “贤友舍利弗！所谓的‘苦、苦’，贤友！什么是苦呢？”

“贤友！有这三种苦。即：‘苦苦性、行苦性、坏苦性’。贤友！这就是三种苦。”

四 “贤友！那么，是否有遍知这些苦之道呢？是否有实践的道路呢？”

“贤友！正是此八圣道是遍知这些苦之道，即：‘正见、正思维、正语、正业、正命、正精进、正念、正定’。贤友！遍知这些苦之道，这就是实践的道路。”

五 “贤友！遍知这些苦之道是善妙的，实践的道路是善妙的。贤友舍利弗！这也足够（让人）精进不放逸了。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/4. Jambukhādakasaṃyutta 阎浮车相应 (SN 38, 314-329)/4.1 Jambukhādakavagga 阎浮车品 (SN 38.1-16, 314-329)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.15 Sakkāyapañhāsutta 自身 (SN 38.15, 328)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

15. Sakkāyapañhāsuttaṃ

328. “‘Sakkāyo, sakkāyo’ti, āvuso sāriputta, vuccati. Katamo nu kho, āvuso, sakkāyo”ti? “Pañcime, āvuso, upādānakkhandhā sakkāyo vutto bhagavatā, seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ime kho, āvuso, pañcupādānakkhandhā sakkāyo vutto bhagavatā”ti. “Atthi panāvuso, maggo atthi paṭipadā, etassa sakkāyassa pariññāyā”ti? “Atthi kho, āvuso, maggo atthi paṭipadā, etassa sakkāyassa pariññāyā”ti. “Katamo panāvuso, maggo katamā paṭipadā, etassa sakkāyassa pariññāyā”ti? “Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etassa sakkāyassa pariññāya, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā, etassa sakkāyassa pariññāyā”ti. “Bhaddako, āvuso, maggo bhaddikā paṭipadā, etassa sakkāyassa pariññāya. Alañca panāvuso sāriputta, appamādāyā”ti. Pannarasamaṃ.

☸---------------------------------------------------------------------

第十五 自身

三 “贤友舍利弗！所谓的‘自身、自身’，贤友！什么是自身呢？”

“贤友！这五种取蕴，世尊称之为自身。即：‘色取蕴、受取蕴、想取蕴、行取蕴、识取蕴’。贤友！这五种取蕴，世尊称之为自身。”

四 “贤友！那么，是否有遍知这自身之道呢？是否有实践的道路呢？”

“贤友！有遍知这自身之道，有实践的道路。”

五 “贤友！那么，什么是遍知这自身之道呢？什么是实践的道路呢？”

“贤友！正是此八圣道，是遍知这自身之道，即：‘正见、正思维、正语、正业、正命、正精进、正念、正定’。贤友！这是遍知自身之道，这是实践的道路。”

六 “贤友！这遍知自身之道是善妙的，这实践的道路是善妙的，贤友舍利弗！这也足够（让人）精进不放逸了。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/4. Jambukhādakasaṃyutta 阎浮车相应 (SN 38, 314-329)/4.1 Jambukhādakavagga 阎浮车品 (SN 38.1-16, 314-329)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.16 Dukkarapañhāsutta 难行 (SN 38.16, 329)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

16. Dukkarapañhāsuttaṃ

329. “Kiṃ nu kho, āvuso sāriputta, imasmiṃ dhammavinaye dukkaran”ti? “Pabbajjā kho, āvuso, imasmiṃ dhammavinaye dukkarā”ti. “Pabbajitena panāvuso, kiṃ dukkaran”ti? “Pabbajitena kho, āvuso, abhirati dukkarā”ti. “Abhiratena panāvuso, kiṃ dukkaran”ti? “Abhiratena kho, āvuso, dhammānudhammappaṭipatti dukkarā”ti. “Kīvaciraṃ panāvuso, dhammānudhammappaṭipanno bhikkhu arahaṃ assā”ti? “Naciraṃ, āvuso”ti. Soḷasamaṃ.

Jambukhādakasaṃyuttaṃ samattaṃ.

Tassuddānaṃ –

Nibbānaṃ arahattañca, dhammavādī kimatthiyaṃ;

Assāso paramassāso, vedanā āsavāvijjā;

Taṇhā oghā upādānaṃ, bhavo dukkhañca sakkāyo.

Imasmiṃ dhammavinaye dukkaranti.

☸---------------------------------------------------------------------

第十六 难行

三 “贤友舍利弗！在这个法和律中什么是最难做到的呢？”

“贤友！在这个法和律中出家是难做到的。”

四 “贤友！那么，对于出家的人，什么事情是难做到的呢？”

“贤友！对于出家的人，乐于（梵行）是难做到的。”

五 “贤友舍利弗！那么对于乐于（梵行）的人，什么事情是难做到的呢？”

“贤友！对于乐于（梵行）的人，遵循法、随法去修行是难做到的。”

六 “贤友！遵循法、随法修行的比丘，要多久才能成为阿罗汉呢？”

“贤友！不需要很久（就能成为阿罗汉）。”

阎浮车相应（完）

其摄颂曰：

涅槃阿罗汉

说法者何为

安息最安息

受漏及无明

爱暴流和取

有苦及自身

此教中难行

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/5. Sāmaṇḍakasaṃyutta 沙门达卡相应 (SN 39, 330-331)/5.1 Sāmaṇḍakavagga 沙门达卡品 (SN 39.1-2, 330-331)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1.1 Sāmaṇḍakasutta 遍行外道沙门达卡问舍利弗 (SN 39.1, 330)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Sāmaṇḍakasaṃyuttaṃ

1. Sāmaṇḍakasuttaṃ

330. Ekaṃ samayaṃ āyasmā sāriputto vajjīsu viharati ukkacelāyaṃ gaṅgāya nadiyā tīre. Atha kho sāmaṇḍako [sāmaṇḍakāni (sī.)] paribbājako yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sāmaṇḍako paribbājako āyasmantaṃ sāriputtaṃ etadavoca –

“‘Nibbānaṃ, nibbānan’ti, āvuso sāriputta, vuccati. Katamaṃ nu kho, āvuso, nibbānan”ti? “Yo kho, āvuso, rāgakkhayo dosakkhayo mohakkhayo – idaṃ vuccati nibbānan”ti. “Atthi panāvuso, maggo atthi paṭipadā, etassa nibbānassa sacchikiriyāyā”ti? “Atthi kho, āvuso, maggo atthi paṭipadā, etassa nibbānassa sacchikiriyāyā”ti.

“Katamo panāvuso, maggo katamā paṭipadā etassa nibbānassa sacchikiriyāyā”ti? “Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etassa nibbānassa sacchikiriyāya, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā, etassa nibbānassa sacchikiriyāyā”ti. “Bhaddako, āvuso, maggo bhaddikā paṭipadā, etassa nibbānassa sacchikiriyāya. Alañca panāvuso sāriputta, appamādāyā”ti. Paṭhamaṃ.

(Yathā jambukhādakasaṃyuttaṃ, tathā vitthāretabbaṃ).

☸---------------------------------------------------------------------

第五 沙门达卡相应

第一 涅槃

一 那时，尊者舍利弗住在跋耆国的郁伽支罗恒河岸边。

二 当时，遍行外道沙门达卡来到尊者舍利弗的住处，与尊者舍利弗互相问候，说了些友善亲切的话之后，在一旁坐下。

三 在一旁坐下的遍行外道沙门达卡对尊者舍利弗说：“贤友舍利弗！所谓的‘涅槃、涅槃’。

贤友！什么是涅槃呢？”

“贤友！凡是贪欲的寂灭、瞋恚的寂灭、愚痴的寂灭，这就称之为涅槃。”

四 “那么贤友！是否有证悟这涅槃之道呢？是否有实践的道路呢？”

“贤友！有证悟这涅槃之道，有实践的道路。”

五 “贤友！什么是证悟这涅槃之道呢？什么是实践的道路呢？”

“贤友！正是此八圣道，是为了证悟这涅槃之道，即：‘正见、正思维、正语、正业、正命、正精进、正念、正定’。贤友！这是证悟涅槃之道，这是实践的道路。”

六 “贤友！这证悟涅槃之道是善妙的，这实践的道路是善妙的。贤友！这也足够（让人）精进不放逸了。”

第二～第十五（与阎浮车相应的第二～十五经完全相同）。

第二 阿罗汉果

三 “贤友舍利弗！所谓的‘阿罗汉果、阿罗汉果’，贤友！什么是阿罗汉果呢？”

“贤友！凡是贪欲的寂灭、瞋恚的寂灭、愚痴的寂灭，这就称之为阿罗汉果。”

四 “那么，贤友！是否有实践的道路呢？是否有证悟这阿罗汉果之道呢？”

“贤友！有实践的道路，有证悟这阿罗汉果之道。”

五 “那么，贤友！什么是实践的道路呢？什么是证悟这阿罗汉果之道呢？”

“贤友！正是此八圣道，是证悟这阿罗汉果之道。即‘正见、正思维、正语、正业、正命、正精进、正念、正定’。

贤友！这是实践的道路，这是证悟阿罗汉果之道。”

六 “贤友！这实践证悟阿罗汉果之道是善妙的。贤友舍利弗！这也足够（让人）精进不放逸了。”

第三 说法者

三 “贤友舍利弗！世间的说法者是谁？世间的善行者是谁？世间的善到者是谁呢？”

四 “贤友！凡是在世间为了断除贪欲说法，为了断除瞋恚说法，为了断除愚痴说法的人，这些人就是世间的说法者。”

五 “贤友！凡是为了断除贪欲而修行，为了断除瞋恚而修行，为了断除愚痴而修行的人，这些人就是世间的善行者。”

六 “贤友！如果有人断除了贪欲，根除了它，就像砍了头的多罗树一样，无法再生，成就了未来不再生起的法；断除了瞋恚……愚痴，根除了它，就像砍了头的多罗树一样，无法再生，属于未来不再生起的法，这些人就是世间的善到者。”

七 “是的，贤友！是否有实践的道路，有断除这贪欲、瞋恚、愚痴之道呢？”

“贤友！有实践的道路，有断除这贪欲、瞋恚、愚痴之道。”

八 “贤友！什么是实践的道路？什么是断除这贪欲、瞋恚、愚痴之道呢？”

“贤友！正是此八圣道是断除这贪欲、瞋恚、愚痴之道。即：‘正见、正思维、正语、正业、正命、正精进、正念、正定’。贤友！这是断除这贪欲、瞋恚、愚痴之道，这是实践的道路。”

九 “贤友！这断除贪欲、瞋恚、愚痴之道是善妙的，实践的道路是善妙的。贤友舍利弗！这也足够（让人）精进不放逸了。”

第四 何利

三 “贤友舍利弗！跟随沙门乔达摩修习梵行有什么利益呢？”

“贤友！为了完全了解苦，（我们）跟随世尊修习梵行。”

三 “那么，贤友！是否有遍知这苦之道，是否有实践的道路呢？”

“贤友！有遍知这苦之道，有实践的道路。”

四 “贤友！什么是遍知这苦之道？什么是实践的道路呢？”

“贤友！正是此八圣道是遍知这苦之道，即：‘正见、正思维、正语、正业、正命、正精进、正念、正定’。贤友！遍知这苦之道，这是实践的道路。”

五 “贤友！遍知这苦之道是善妙的，实践的道路是善妙的。贤友舍利弗！这也足够（让人）精进不放逸了。”

第五 安息

三 “贤友舍利弗！所谓的‘达到安息、达到安息’，贤友！人需要多久才能达到安息呢？”

“贤友！比丘如实了知六触处的生起、灭尽、乐味、过患、出离，贤友！比丘在这方面，他就能达到安息。”

四 “那么，贤友！是否有证悟这安息之道，是否有实践的道路呢？”

“贤友！有证悟这安息之道，有实践的道路。”

五 “那么，贤友！什么是证悟这安息之道呢？什么是实践的道路呢？”

“贤友！正是此八圣道是证悟这安息之道，即：‘正见、正思维、正语、正业、正命、正精进、正念、正定’。贤友！这是证悟安息之道，这是实践的道路。”

六 “贤友！证悟安息之道是善妙的，这实践的道路是善妙的。贤友！这也足够（让人）精进不放逸了。”

第六 最上安息

三 “贤友舍利弗！所谓的‘达到最上安息，达到最上安息’，贤友！人需要多久才能达到最上安息呢？”

“贤友！比丘如实了知六触处的生起、灭尽、乐味、过患、出离，无执取而解脱，贤友！他在这方面就达到了最上安息。”

四 “贤友！是否有这最上安息之道呢？是否有这实践的道路呢？”

“贤友！有证悟这最上安息之道，有实践的道路。”

五 “那么，贤友！什么是证悟这最上安息之道呢？什么是实践的道路呢？”

“贤友！正是此八圣道是证悟这最上安息之道，即：‘正见、正思维、正语、正业、正命、正精进、正念、正定’。贤友！这是证悟最上安息之道，这是实践的道路。”

六 “贤友！证悟最上安息之道是善妙的，这实践的道路是善妙的。贤友！这也足够（让人）精进不放逸了。”

第七 受

三 “贤友舍利弗！所谓的‘受、受’，贤友！什么是受呢？”

“贤友！有这三种受。即：乐受、苦受、非苦非乐受。贤友！这就是受。”

四 “那么贤友！是否有遍知这些受之道呢？是否有实践的道路呢？”

“贤友！正是此八圣道是遍知这些受之道，即：‘正见、正思维、正语、正业、正命、正精进、正念、正定’。贤友！遍知这些受之道，这是实践的道路。”

五 “贤友！遍知这些受之道是善妙的，实践的道路是善妙的。贤友舍利弗！这也足够（让人）精进不放逸了。”

第八 漏

三 “贤友舍利弗！所谓的‘漏、漏’，贤友！什么是漏呢？”

“贤友！有这三种漏。为欲漏、有漏、无明漏。贤友！这三种，是漏。”

四 “贤友！是否有断除这些漏之道呢？是否有实践的道路呢？”

“贤友！正是此八圣道是断除这些漏之道，即：‘正见、正思维、正语、正业、正命、正精进、正念、正定’。贤友！断除这些漏之道，这是实践的道路。”

五 “贤友！断除这些漏之道是善妙的，实践的道路是善妙的。贤友舍利弗！这也足够（让人）精进不放逸了。”

第九 无明

三 “贤友舍利弗！所谓的‘无明、无明’，贤友！什么是无明呢？”

“贤友！凡是对苦的无知，对苦生起的无知，对苦灭尽的无知，对导致苦灭尽之道的无知，贤友！这就称之为无明。”

四 “贤友！那么，是否有断除这无明之道呢？是否有实践的道路呢？”

“贤友！正是此八圣道是断除无明之道，即：‘正见、正思维、正语、正业、正命、正精进、正念、正定’。贤友！断除无明之道，这是实践的道路。”

五 “贤友！断除无明之道是善妙的，实践的道路是善妙的。贤友舍利弗！这也足够（让人）精进不放逸了。”

第十 爱

三 “贤友舍利弗！所谓的‘爱、爱’，贤友！什么是爱呢？”

“贤友！有这三种爱。就是欲爱、有爱、无有爱。贤友！这就是三种爱。”

四 “贤友！那么，是否有断除这些爱之道呢？是否有实践的道路呢？”

“贤友！正是此八圣道是断除这些爱之道，即：‘正见、正思维、正语、正业、正命、正精进、正念、正定’。贤友！断除这些爱之道，这是实践的道路。”

五 “贤友！断除这些爱之道是善妙的，实践的道路是善妙的。贤友舍利弗！这也足够（让人）精进不放逸了。”

第十一 暴流

三 “贤友舍利弗！所谓的‘暴流、暴流’，贤友！什么是暴流呢？”

“贤友！有这四种暴流。就是欲暴流、有暴流、见暴流、无明暴流。贤友！这就是四种暴流。”

四 “贤友！是否有断除这四种暴流之道呢？是否有实践的道路呢？”

“贤友！正是此八圣道是断除这四种暴流之道，即：‘正见、正思维、正语、正业、正命、正精进、正念、正定’。贤友！断除这四种暴流之道，这是实践的道路。”

五 “贤友！断除这四种暴流之道是善妙的，实践的道路是善妙的。贤友舍利弗！这也足够（让人）精进不放逸了。”

第十二 取

三 “贤友舍利弗！所谓的‘取、取’，贤友！什么是取呢？”

“贤友！有这四种取，即：欲取、见取、戒禁取、我语取。贤友！这就是四种取。”

四 “贤友！是否有断除这四种取之道呢？是否有实践的道路呢？”

“贤友！正是此八圣道是断除这四种取之道，即：‘正见、正思维、正语、正业、正命、正精进、正念、正定’。贤友！断除这四种取之道，这是实践的道路。”

五 “贤友！断除这四种取之道是善妙的，实践的道路是善妙的。贤友舍利弗！这也足够（让人）精进不放逸了。”

第十三 有

三 “贤友舍利弗！所谓的‘有、有’，贤友！什么是有呢？”

“贤友！有这三种有。就是：欲有、色有、无色有。贤友！这就是三种有。”

四 “贤友！那么，是否有遍知这些有之道呢？是否有实践的道路呢？”

“贤友！正是此八圣道是遍知这些有之道，即：‘正见、正思维、正语、正业、正命、正精进、正念、正定’。贤友！遍知这些有之道，这是实践的道路。”

五 “贤友！遍知这些有之道是善妙的，实践的道路是善妙的。贤友舍利弗！这也足够（让人）精进不放逸了。”

第十四 苦

三 “贤友舍利弗！所谓的‘苦、苦’，贤友！什么是苦呢？”

“贤友！有这三种苦。即：‘苦苦性、行苦性、坏苦性’。贤友！这就是三种苦。”

四 “贤友！那么，是否有遍知这些苦之道呢？是否有实践的道路呢？”

“贤友！正是此八圣道是遍知这些苦之道，即：‘正见、正思维、正语、正业、正命、正精进、正念、正定’。贤友！遍知这些苦之道，这是实践的道路。”

五 “贤友！遍知这些苦之道是善妙的，实践的道路是善妙的。贤友舍利弗！这也足够（让人）精进不放逸了。”

第十五 自身

三 “贤友舍利弗！所谓的‘自身、自身’，贤友！什么是自身呢？”

“贤友！这五种取蕴，世尊称之为自身。即：‘色取蕴、受取蕴、想取蕴、行取蕴、识取蕴’。贤友！这五种取蕴，世尊称之为自身。”

四 “贤友！那么，是否有遍知这自身之道呢？是否有实践的道路呢？”

“贤友！有遍知这自身之道，有实践的道路。”

五 “贤友！那么，什么是遍知这自身之道呢？什么是实践的道路呢？”

“贤友！正是此八圣道，是遍知这自身之道，即：‘正见、正思维、正语、正业、正命、正精进、正念、正定’。贤友！这是遍知自身之道，这是实践的道路。”

六 “贤友！这遍知自身之道是善妙的，这实践的道路是善妙的，贤友舍利弗！这也足够（让人）精进不放逸了。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/5. Sāmaṇḍakasaṃyutta 沙门达卡相应 (SN 39, 330-331)/5.1 Sāmaṇḍakavagga 沙门达卡品 (SN 39.1-2, 330-331)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1.2 Dukkarasutta 难行 (SN 39.2, 331)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dukkarasuttaṃ

331. “Kiṃ nu kho, āvuso sāriputta, imasmiṃ dhammavinaye dukkaran”ti? “Pabbajjā kho, āvuso, imasmiṃ dhammavinaye dukkarā”ti. “Pabbajitena panāvuso, kiṃ dukkaran”ti? “Pabbajitena kho, āvuso, abhirati dukkarā”ti. “Abhiratena panāvuso, kiṃ dukkaran”ti? “Abhiratena kho, āvuso, dhammānudhammappaṭipatti dukkarā”ti. “Kīvaciraṃ panāvuso, dhammānudhammappaṭipanno bhikkhu arahaṃ assā”ti? “Naciraṃ, āvuso”ti. Soḷasamaṃ.

(Purimakasadisaṃ uddānaṃ.)

Sāmaṇḍakasaṃyuttaṃ samattaṃ.

☸---------------------------------------------------------------------

第十六 难行

三 “贤友舍利弗！在这个法和律中什么是最难做到的呢？”

“贤友！在这个法和律中出家是难做到的。”

四 “贤友！那么对于出家的人，什么事情是难做到的呢？”

“贤友！对于出家的人，乐于（梵行）是难做到的。”

五 “贤友舍利弗！那么对于乐于（梵行）的人，什么事情是难做到的呢？”

“贤友！对于乐于（梵行）的人，遵循法、随法去修行是难做到的。”

六 “贤友！遵循法、随法修行的比丘，要多久才能成为阿罗汉呢？”

“贤友！不需要很久（就能成为阿罗汉）。”

沙门达卡相应（完）

其摄颂曰：

（与前一相应的摄颂相同）。

涅槃阿罗汉

说法者何在

安息最安息

受漏及无明

爱暴流和取

有苦及自身

此教中难行

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/6. Moggallānasaṃyutta 目犍连相应 (SN 40, 332-342)/6.1 Moggallānavagga 目犍连品 (SN 40.1-11, 332-342)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.1.1 Paṭhamajhānapañhāsutta 何为初禅 (SN 40.1, 332)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Moggallānasaṃyuttaṃ

1. Paṭhamajhānapañhāsuttaṃ

332. Ekaṃ samayaṃ āyasmā mahāmoggallāno sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho āyasmā mahāmoggallāno bhikkhū āmantesi – “āvuso, bhikkhave”ti. “Āvuso”ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṃ. Āyasmā mahāmoggallāno etadavoca –

“Idha mayhaṃ, āvuso, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘paṭhamaṃ jhānaṃ, paṭhamaṃ jhānan’ti vuccati. Katamaṃ nu kho paṭhamaṃ jhānanti? Tassa mayhaṃ, āvuso, etadahosi – ‘idha bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Idaṃ vuccati paṭhamaṃ jhānan’ti. So khvāhaṃ, āvuso, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi. Tassa mayhaṃ, āvuso, iminā vihārena viharato kāmasahagatā saññāmanasikārā samudācaranti.

“Atha kho maṃ, āvuso, bhagavā iddhiyā upasaṅkamitvā etadavoca – ‘moggallāna, moggallāna! Mā, brāhmaṇa, paṭhamaṃ jhānaṃ pamādo, paṭhame jhāne cittaṃ saṇṭhapehi, paṭhame jhāne cittaṃ ekodiṃ karohi [ekodikarohi (pī.)], paṭhame jhāne cittaṃ samādahā’ti. So khvāhaṃ, āvuso, aparena samayena vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihāsiṃ. Yañhi taṃ, āvuso, sammā vadamāno vadeyya – ‘satthārānuggahito sāvako mahābhiññataṃ patto’ti, mamaṃ taṃ sammā vadamāno vadeyya – ‘satthārānuggahito sāvako mahābhiññataṃ patto’”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第六 目犍连相应

第一 何为初禅

一 那时，尊者大目犍连住在舍卫城祇树给孤独园。

二 在那里，尊者大目犍连对众比丘说：“贤友，诸位比丘！”

那些比丘回答尊者大目犍连说：“贤友！”

三 尊者大目犍连这样说道：“诸位贤友！我在这里独自静处禅思时，心中生起了这样的思考：‘所谓的初禅、初禅，什么是初禅呢？’

四 诸位贤友！我生起这样的念头：‘此处有比丘，远离诸欲，远离不善法，有寻有伺，达到并安住于离（欲）所生的喜、乐的初禅，这就叫做初禅。’

五 诸位贤友！我远离诸欲，远离不善法，有寻有伺，达到并安住于离（欲）所生的喜、乐的初禅。诸位贤友！当我依这种状态安住时，与欲有关的想和作意还会生起。

六 那时，诸位贤友！世尊以神通来到我这里对我说：‘目犍连！目犍连！婆罗门！不要对初禅放逸，把心确立在初禅中，把心专一在初禅上，把心稳固在初禅中。’

七 诸位贤友！我在此之后就远离诸欲，远离不善法，有寻有伺，达到并安住于离（欲）所生的喜、乐的初禅。

八 诸位贤友！如果有人要正确地说：‘弟子得到导师的帮助而证得了大证智。’那么，他正确地说我就是：‘弟子得到导师的帮助而证得了大证智。’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/6. Moggallānasaṃyutta 目犍连相应 (SN 40, 332-342)/6.1 Moggallānavagga 目犍连品 (SN 40.1-11, 332-342)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.1.2 Dutiyajhānapañhāsutta 何为二禅 (SN 40.2, 333)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyajhānapañhāsuttaṃ

333. “‘Dutiyaṃ jhānaṃ, dutiyaṃ jhānan’ti vuccati. Katamaṃ nu kho dutiyaṃ jhānanti? Tassa mayhaṃ, āvuso, etadahosi – ‘idha bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Idaṃ vuccati dutiyaṃ jhānan’ti. So khvāhaṃ, āvuso, vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharāmi. Tassa mayhaṃ, āvuso, iminā vihārena viharato vitakkasahagatā saññāmanasikārā samudācaranti.

“Atha kho maṃ, āvuso, bhagavā iddhiyā upasaṅkamitvā etadavoca – ‘moggallāna, moggallāna! Mā, brāhmaṇa, dutiyaṃ jhānaṃ pamādo, dutiye jhāne cittaṃ saṇṭhapehi, dutiye jhāne cittaṃ ekodiṃ karohi, dutiye jhāne cittaṃ samādahā’ti. So khvāhaṃ, āvuso, aparena samayena vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja vihāsiṃ. Yañhi taṃ, āvuso, sammā vadamāno vadeyya – ‘satthārānuggahito sāvako mahābhiññataṃ patto’ti, mamaṃ taṃ sammā vadamāno vadeyya – ‘satthārānuggahito sāvako mahābhiññataṃ patto’”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

第二 何为二禅

三 “……‘第二禅，称第二禅者，什么是第二禅呢？’

四 诸位贤友！当时我生起这样的念头：‘此处有比丘，由于寻和伺的止息，内心得以安靖，心达到专一，无寻无伺，达到并安住于定生的喜、乐的第二禅。这就称之为第二禅。’

五 诸位贤友！当时我由于寻和伺的止息，内心得以安靖，心达到专一，无寻无伺，达到并安住于定生的喜、乐的第二禅。诸位贤友！当我依这种状态安住时，与寻有关的想和作意还会生起。

六 那时！诸位贤友！世尊以神通来到我这里对我说：‘目犍连！婆罗门！不要对第二禅放逸，把心确立在第二禅中，把心专一在第二禅上，把心稳固在第二禅中。’

七 诸位贤友！我在此之后就由于寻和伺的止息，内心得以安靖，心达到专一，无寻无伺，达到并安住于定生的喜、乐的第二禅。

八 诸位贤友！如果有人要正确地说：‘弟子得到导师的帮助而证得了大证智。’那么，他正确地说我就是：‘弟子得到导师的帮助而证得了大证智。’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/6. Moggallānasaṃyutta 目犍连相应 (SN 40, 332-342)/6.1 Moggallānavagga 目犍连品 (SN 40.1-11, 332-342)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.1.3 Tatiyajhānapañhāsutta 何为三禅 (SN 40.3, 334)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Tatiyajhānapañhāsuttaṃ

334. “‘Tatiyaṃ jhānaṃ, tatiyaṃ jhānan’ti vuccati. Katamaṃ nu kho tatiyaṃ jhānanti? Tassa mayhaṃ, āvuso, etadahosi – idha bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Idaṃ vuccati tatiyaṃ jhānanti. So khvāhaṃ, āvuso, pītiyā ca virāgā upekkhako ca viharāmi sato ca sampajāno sukhañca kāyena paṭisaṃvedemi. Yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharāmi. Tassa mayhaṃ, āvuso, iminā vihārena viharato pītisahagatā saññāmanasikārā samudācaranti.

“Atha kho maṃ, āvuso, bhagavā iddhiyā upasaṅkamitvā etadavoca – ‘moggallāna, moggallāna! Mā, brāhmaṇa, tatiyaṃ jhānaṃ pamādo, tatiye jhāne cittaṃ saṇṭhapehi, tatiye jhāne cittaṃ ekodiṃ karohi, tatiye jhāne cittaṃ samādahā’ti. So khvāhaṃ, āvuso, aparena samayena pītiyā ca virāgā upekkhako ca viharāmi sato ca sampajāno sukhañca kāyena paṭisaṃvedemi, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja vihāsiṃ. Yañhi taṃ āvuso sammā vadamāno vadeyya…pe… mahābhiññataṃ patto”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

第三 什么是三禅

三 “……‘第三禅，称为第三禅，什么叫做第三禅呢？’

四 诸位朋友！那时我生起这样的念头：‘在此处，有比丘因为离开了喜悦，保持舍心，具足正念和正知，用身体感受着乐。

圣者们所说的“舍心者、有念者、安乐住者”，就是指证得并安住于第三禅的人。这就称为第三禅。’

五 诸位朋友！我因为离开了喜悦，保持舍心，具足正念和正知，用身体感受着乐。圣者们所说的“舍心者、有念者、安乐住者”，我证得并安住于第三禅。诸位朋友！我安住于这种状态时，伴随着喜悦的想和作意（念头）依然会生起。

六 那时，诸位朋友！世尊以神通力来到我面前对我说：‘目犍连！目犍连！婆罗门！不要对第三禅放逸。要把心安住于第三禅，让心专注于第三禅，使心保持在第三禅中。’

七 诸位朋友！我在此之后，因为离开了喜悦，保持舍心，具足正念和正知，而用身体感受着乐，正如圣者们所说的“舍心者、有念者、安乐住者”，我证得并安住于第三禅。

八 我的朋友们！如果有人要正确地这样说：‘蒙受导师殊胜恩德的弟子，获得了大神通智慧（大遍知）。’那么，这样正确地说的人，就是对我这样说：‘蒙受导师殊胜恩德的弟子，获得了大神通智慧（大遍知）。’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/6. Moggallānasaṃyutta 目犍连相应 (SN 40, 332-342)/6.1 Moggallānavagga 目犍连品 (SN 40.1-11, 332-342)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.1.4 Catutthajhānapañhāsutta 何为四禅 (SN 40.4, 335)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Catutthajhānapañhāsuttaṃ

335. “‘Catutthaṃ jhānaṃ, catutthaṃ jhānan’ti vuccati. Katamaṃ nu kho catutthaṃ jhānanti? Tassa mayhaṃ, āvuso, etadahosi – ‘idha bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Idaṃ vuccati catutthaṃ jhānan’ti. So khvāhaṃ, āvuso, sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharāmi. Tassa mayhaṃ, āvuso, iminā vihārena viharato sukhasahagatā saññāmanasikārā samudācaranti.

“Atha kho maṃ, āvuso, bhagavā iddhiyā upasaṅkamitvā etadavoca – ‘moggallāna, moggallāna! Mā, brāhmaṇa, catutthaṃ jhānaṃ pamādo, catutthe jhāne cittaṃ saṇṭhapehi, catutthe jhāne cittaṃ ekodiṃ karohi, catutthe jhāne cittaṃ samādahā’ti. So khvāhaṃ, āvuso, aparena samayena sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja vihāsiṃ. Yañhi taṃ, āvuso, sammā vadamāno vadeyya…pe… mahābhiññataṃ patto”ti. Catutthaṃ.

☸---------------------------------------------------------------------

第四 什么是四禅

三 “……‘第四禅，称为第四禅的，什么叫做第四禅呢？’

四 诸位朋友！我生起这样的念头：‘在此处，有比丘，通过舍弃乐、舍弃苦，并且先前已经灭除了喜悦和忧愁，达到了非苦非乐、由舍而得的念之清净，证得并安住于第四禅，这就称为第四禅。’

五 诸位朋友！我通过舍弃乐、舍弃苦，并且先前已经灭除了喜悦和忧愁，达到了非苦非乐，证得并安住于由舍而得的念之清净的第四禅。诸位朋友！我安住于这种状态时，伴随着（先前舍弃的）乐的想和作意（念头）依然会生起。

六 那时，诸位朋友！世尊以神通力来到我面前对我说：‘目犍连！目犍连！婆罗门！不要对第四禅放逸。要把心安住于第四禅，让心专注于第四禅，使心保持在第四禅中。’

七 诸位朋友！我在此之后，通过舍弃乐、舍弃苦，并且先前已经灭除了喜悦和忧愁，达到了非苦非乐，证得并安住于由舍而得的念之清净的第四禅。

八 诸位朋友！如果有人要正确地这样说：‘蒙受导师殊胜恩德的弟子，获得了大神通智慧（大遍知）。’那么，这样正确地说的人，就是对我这样说：‘蒙受导师殊胜恩德的弟子，获得了大神通智慧（大遍知）。’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/6. Moggallānasaṃyutta 目犍连相应 (SN 40, 332-342)/6.1 Moggallānavagga 目犍连品 (SN 40.1-11, 332-342)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.1.5 Ākāsānañcāyatanapañhāsutta 何为空无边处 (SN 40.5, 336)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Ākāsānañcāyatanapañhāsuttaṃ

336. “‘Ākāsānañcāyatanaṃ, ākāsānañcāyatanan’ti vuccati. Katamaṃ nu kho ākāsānañcāyatananti? Tassa mayhaṃ, āvuso, etadahosi – ‘idha bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ananto ākāsoti ākāsānañcāyatanaṃ upasampajja viharati. Idaṃ vuccati ākāsānañcāyatanan’ti. So khvāhaṃ, āvuso, sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ananto ākāsoti ākāsānañcāyatanaṃ upasampajja viharāmi. Tassa mayhaṃ, āvuso, iminā vihārena viharato rūpasahagatā saññāmanasikārā samudācaranti.

“Atha kho maṃ, āvuso, bhagavā iddhiyā upasaṅkamitvā etadavoca – ‘moggallāna, moggallāna! Mā, brāhmaṇa, ākāsānañcāyatanaṃ pamādo, ākāsānañcāyatane cittaṃ saṇṭhapehi, ākāsānañcāyatane cittaṃ ekodiṃ karohi, ākāsānañcāyatane cittaṃ samādahā’ti. So khvāhaṃ, āvuso, aparena samayena sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ananto ākāsoti ākāsānañcāyatanaṃ upasampajja vihāsiṃ. Yañhi taṃ, āvuso, sammā vadamāno vadeyya…pe… mahābhiññataṃ patto”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

第五 什么是空无边处

三 “……‘空无边处，称为空无边处的，什么叫做空无边处呢？’

四 诸位朋友！我生起这样的念头：‘在此处，有比丘，完全超越了各种色的想（色想），灭除了各种对碍的想（对碍想/瞋恚想），不思惟各种差异的想（种种想），内心想着“虚空是无边的”，证得并安住于空无边处，这就称为空无边处。’

五 诸位朋友！我完全超越了各种色的想，灭除了各种对碍的想，不思惟各种差异的想，内心想着“虚空是无边的”，证得并安住于空无边处。朋友们！我安住于这种状态时，伴随着（先前超越的）色的想和作意（念头）依然会生起。

六 那时，诸位朋友！世尊以神通力来到我面前宣告说：‘目犍连！目犍连！婆罗门！不要对空无边处放逸。要把心安住于空无边处，让心专注于空无边处，使心保持在空无边处中。’

七 诸位朋友！我在此之后，完全超越了各种色的想，灭除了各种对碍的想，不思惟各种差异的想，内心想着“虚空是无边的”，证得并安住于空无边处。

八 诸位朋友！如果有人要正确地这样说：‘蒙受导师殊胜恩德的弟子，获得了大神通智慧（大遍知）。’那么，这样正确地说的人，就是对我这样说：‘蒙受导师殊胜恩德的弟子，获得了大神通智慧（大遍知）。’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/6. Moggallānasaṃyutta 目犍连相应 (SN 40, 332-342)/6.1 Moggallānavagga 目犍连品 (SN 40.1-11, 332-342)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.1.6 Viññāṇañcāyatanapañhāsutta 何为识无边处 (SN 40.6, 337)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Viññāṇañcāyatanapañhāsuttaṃ

337. “‘Viññāṇañcāyatanaṃ, viññāṇañcāyatanan’ti vuccati. Katamaṃ nu kho viññāṇañcāyatananti? Tassa mayhaṃ, āvuso, etadahosi – ‘idha bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññāṇañcāyatanaṃ upasampajja viharati. Idaṃ vuccati viññāṇañcāyatanan’ti. So khvāhaṃ, āvuso, sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññāṇañcāyatanaṃ upasampajja viharāmi. Tassa mayhaṃ, āvuso, iminā vihārena viharato ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti.

“Atha kho maṃ, āvuso, bhagavā iddhiyā upasaṅkamitvā etadavoca – ‘moggallāna, moggallāna! Mā, brāhmaṇa, viññāṇañcāyatanaṃ pamādo, viññāṇañcāyatane cittaṃ saṇṭhapehi, viññāṇañcāyatane cittaṃ ekodiṃ karohi, viññāṇañcāyatane cittaṃ samādahā’ti. So khvāhaṃ, āvuso, aparena samayena sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññāṇañcāyatanaṃ upasampajja vihāsiṃ. Yañhi taṃ, āvuso, sammā vadamāno vadeyya…pe… mahābhiññataṃ patto”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

第六 什么是识无边处

三 “……‘识无边处，称为识无边处的，什么叫做识无边处呢？’

四 诸位朋友！我生起这样的念头：‘在此处，有比丘，完全超越了空无边处，内心想着“识是无边的”，证得并安住于识无边处的人，这就称为识无边处。’

五 朋友！我完全超越了空无边处，内心想着“识是无边的”，证得并安住于识无边处。诸位朋友！我安住于这种状态时，伴随着（先前超越的）空无边处的想和作意（念头）依然会生起。

六 那时，诸位朋友！世尊以神通力来到我面前对我说：‘目犍连！目犍连！婆罗门！不要对识无边处放逸。应该把心安住于识无边处，让心专注于识无边处，使心保持在识无边处中。’

七 诸位朋友！我在此之后，完全超越了空无边处，内心想着“识是无边的”，于是达到并安住于识无边处。

八 诸位朋友！如果有人要正确地这样说：‘蒙受导师殊胜恩德的弟子，获得了大神通智慧（大遍知）。’那么，这样正确地说的人，就是对我这样说：‘蒙受导师殊胜恩德的弟子，获得了大神通智慧（大遍知）。’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/6. Moggallānasaṃyutta 目犍连相应 (SN 40, 332-342)/6.1 Moggallānavagga 目犍连品 (SN 40.1-11, 332-342)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.1.7 Ākiñcaññāyatanapañhāsutta 何为无所有处 (SN 40.7, 338)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Ākiñcaññāyatanapañhāsuttaṃ

338. “‘Ākiñcaññāyatanaṃ, ākiñcaññāyatanan’ti vuccati. Katamaṃ nu kho ākiñcaññāyatananti? Tassa mayhaṃ, āvuso, etadahosi – ‘idha bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma natthi kiñcīti ākiñcaññāyatanaṃ upasampajja viharati. Idaṃ vuccati ākiñcaññāyatanan’ti. So khvāhaṃ, āvuso, sabbaso viññāṇañcāyatanaṃ samatikkamma natthi kiñcīti ākiñcaññāyatanaṃ upasampajja viharāmi. Tassa mayhaṃ, āvuso, iminā vihārena viharato viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti.

“Atha kho maṃ, āvuso, bhagavā iddhiyā upasaṅkamitvā etadavoca – ‘moggallāna, moggallāna! Mā, brāhmaṇa, ākiñcaññāyatanaṃ pamādo, ākiñcaññāyatane cittaṃ saṇṭhapehi, ākiñcaññāyatane cittaṃ ekodiṃ karohi, ākiñcaññāyatane cittaṃ samādahā’ti. So khvāhaṃ, āvuso, aparena samayena sabbaso viññāṇañcāyatanaṃ samatikkamma natthi kiñcīti ākiñcaññāyatanaṃ upasampajja vihāsiṃ. Yañhi taṃ, āvuso, sammā vadamāno vadeyya…pe… mahābhiññataṃ patto”ti. Sattamaṃ.

☸---------------------------------------------------------------------

第七 什么是无所有处

三 “……‘无所有处，称为无所有处的，什么叫做无所有处呢？’

四 诸位朋友！我生起这样的念头：‘在此处，有比丘，完全超越了识无边处，内心想着“无任何所有（空无一物）”，证得并安住于无所有处的人，这就称为无所有处。’

五 诸位朋友！我完全超越了识无边处，内心想着“无任何所有”，证得并安住于无所有处。诸位朋友！我安住于这种状态时，伴随着（先前超越的）识无边处的想和作意（念头）依然会生起。

六 那时，诸位朋友！世尊以神通力来到我面前对我说：‘目犍连！目犍连！婆罗门！不要对无所有处放逸。应该把心安住于无所有处，让心专注于无所有处，使心保持在无所有处中。’

七 诸位朋友！我在此之后，完全超越了识无边处，内心想着“无任何所有”，证得并安住于无所有处。

八 诸位朋友！如果有人要正确地这样说：‘蒙受导师殊胜恩德的弟子，获得了大神通智慧（大遍知）。’那么，这样正确地说的人，就是对我这样说：‘蒙受导师殊胜恩德的弟子，获得了大神通智慧（大遍知）。’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/6. Moggallānasaṃyutta 目犍连相应 (SN 40, 332-342)/6.1 Moggallānavagga 目犍连品 (SN 40.1-11, 332-342)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.1.8 Nevasaññānāsaññāyatanapañhāsutta 何为非想非非想处 (SN 40.8, 339)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Nevasaññānāsaññāyatanapañhāsuttaṃ

339. “‘Nevasaññānāsaññāyatanaṃ, nevasaññānāsaññāyatanan’ti vuccati. Katamaṃ nu kho nevasaññānāsaññāyatananti? Tassa mayhaṃ, āvuso, etadahosi – ‘idha bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Idaṃ vuccati nevasaññānāsaññāyatanan’ti. So khvāhaṃ, āvuso, sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharāmi. Tassa mayhaṃ, āvuso, iminā vihārena viharato ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti.

“Atha kho maṃ, āvuso, bhagavā iddhiyā upasaṅkamitvā etadavoca – ‘moggallāna, moggallāna! Mā, brāhmaṇa, nevasaññānāsaññāyatanaṃ pamādo, nevasaññānāsaññāyatane cittaṃ saṇṭhapehi, nevasaññānāsaññāyatane cittaṃ ekodiṃ karohi, nevasaññānāsaññāyatane cittaṃ samādahā’ti. So khvāhaṃ, āvuso, aparena samayena sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja vihāsiṃ. Yañhi taṃ, āvuso, sammā vadamāno vadeyya…pe… mahābhiññataṃ patto”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

第八 什么是非想非非想处

三 “……‘非想非非想处，称为非想非非想处的，什么叫做非想非非想处呢？’

四 诸位朋友！我生起这样的念头：‘在此处，有比丘，完全超越了无所有处，证得并安住于非想非非想处，这就称为非想非非想处。’

五 诸位朋友！我完全超越了无所有处，证得并安住于非想非非想处。诸位朋友！我安住于这种状态时，伴随着（先前超越的）无所有处的想和作意（念头）依然会生起。

六 那时，诸位朋友！世尊以神通力来到我面前对我说：‘目犍连！目犍连！婆罗门！不要对非想非非想处放逸。应该把心安住于非想非非想处，让心专注于非想非非想处，使心保持在非想非非想处中。’

七 诸位朋友！我在此之后，完全超越了无所有处，证得并安住于非想非非想处。

八 诸位朋友！如果有人要正确地这样说：‘蒙受导师殊胜恩德的弟子，获得了大神通智慧（大遍知）。’那么，这样正确地说的人，就是对我这样说：‘蒙受导师殊胜恩德的弟子，获得了大神通智慧（大遍知）。’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/6. Moggallānasaṃyutta 目犍连相应 (SN 40, 332-342)/6.1 Moggallānavagga 目犍连品 (SN 40.1-11, 332-342)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.1.9 Animittapañhāsutta 何为无相三昧 (SN 40.9, 340)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Animittapañhāsuttaṃ

340. “‘Animitto cetosamādhi, animitto cetosamādhī’ti vuccati. Katamo nu kho animitto cetosamādhīti? Tassa mayhaṃ, āvuso, etadahosi – ‘idha bhikkhu sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ upasampajja viharati. Ayaṃ vuccati animitto cetosamādhī’ti. So khvāhaṃ, āvuso, sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ upasampajja viharāmi. Tassa mayhaṃ, āvuso, iminā vihārena viharato nimittānusāri viññāṇaṃ hoti.

“Atha kho maṃ, āvuso, bhagavā iddhiyā upasaṅkamitvā etadavoca – ‘moggallāna, moggallāna! Mā, brāhmaṇa, animittaṃ cetosamādhiṃ pamādo, animitte cetosamādhismiṃ cittaṃ saṇṭhapehi, animitte cetosamādhismiṃ cittaṃ ekodiṃ karohi, animitte cetosamādhismiṃ cittaṃ samādahā’ti. So khvāhaṃ, āvuso, aparena samayena sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ upasampajja vihāsiṃ. Yañhi taṃ, āvuso, sammā vadamāno vadeyya – ‘satthārānuggahito sāvako mahābhiññataṃ patto’ti, mamaṃ taṃ sammā vadamāno vadeyya – ‘satthārānuggahito sāvako mahābhiññataṃ patto’”ti. Navamaṃ.

☸---------------------------------------------------------------------

第九 什么是无相心三昧

三 “……‘无相心三昧，称为无相心三昧的，什么叫做无相心三昧呢？’

四 诸位朋友！我生起这样的念头：‘在此处，有比丘，不思惟一切相（特征、标记），证得并安住于无相心三昧的人，这就称为无相心三昧。’

五 诸位朋友！我不思惟一切相，证得并安住于无相心三昧。诸位朋友！我安住于这种状态时，我的识（心识）仍然会追随（先前的）相而生起。

六 那时，诸位朋友！世尊以神通力来到我面前对我说：‘目犍连！目犍连！婆罗门！不要对无相心三昧放逸。应该把心安住于无相心三昧，让心专注于无相心三昧，使心保持在无相心三昧中。’

七 诸位朋友！我在此之后，不思惟一切之相，证得并安住于无相心三昧。

八 诸位朋友！如果有人要正确地这样说：‘蒙受导师殊胜恩德的弟子，获得了大神通智慧（大遍知）。’那么，这样正确地说的人，就是对我这样说：‘蒙受导师殊胜恩德的弟子，获得了大神通智慧（大遍知）。’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/6. Moggallānasaṃyutta 目犍连相应 (SN 40, 332-342)/6.1 Moggallānavagga 目犍连品 (SN 40.1-11, 332-342)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.1.10 Sakkasutta 帝释 (SN 40.10, 341)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Sakkasuttaṃ

341. Atha kho āyasmā mahāmoggallāno – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva – jetavane antarahito devesu tāvatiṃsesu pāturahosi. Atha kho sakko devānamindo pañcahi devatāsatehi saddhiṃ yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahāmoggallānaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho sakkaṃ devānamindaṃ āyasmā mahāmoggallāno etadavoca –

“Sādhu kho, devānaminda, buddhasaraṇagamanaṃ [buddhaṃ saraṇagamanaṃ (sī.)] hoti. Buddhasaraṇagamanahetu [buddhaṃ saraṇagamanahetu (sī.)] kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Sādhu kho, devānaminda, dhammasaraṇagamanaṃ hoti. Dhammasaraṇagamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Sādhu kho, devānaminda, saṅghasaraṇagamanaṃ hoti. Saṅghasaraṇagamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī”ti.

“Sādhu kho, mārisa moggallāna, buddhasaraṇagamanaṃ hoti. Buddhasaraṇagamanahetu kho, mārisa moggallāna, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Sādhu kho, mārisa moggallāna, dhammasaraṇagamanaṃ hoti. Dhammasaraṇagamanahetu kho, mārisa moggallāna, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Sādhu kho, mārisa moggallāna, saṅgha…pe… sugatiṃ saggaṃ lokaṃ upapajjantī”ti.

Atha kho sakko devānamindo chahi devatāsatehi saddhiṃ…pe… atha kho sakko devānamindo sattahi devatāsatehi saddhiṃ…pe… atha kho sakko devānamindo aṭṭhahi devatāsatehi saddhiṃ…pe… atha kho sakko devānamindo asītiyā devatāsahassehi saddhiṃ yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahāmoggallānaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho sakkaṃ devānamindaṃ āyasmā mahāmoggallāno etadavoca –

“Sādhu kho, devānaminda, buddhasaraṇagamanaṃ hoti. Buddhasaraṇagamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Sādhu kho, devānaminda, dhammasaraṇagamanaṃ hoti. Dhammasaraṇagamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Sādhu kho, devānaminda, saṅghasaraṇagamanaṃ hoti. Saṅghasaraṇagamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī”ti.

“Sādhu kho, mārisa moggallāna, buddhasaraṇagamanaṃ hoti. Buddhasaraṇagamanahetu kho, mārisa moggallāna, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Sādhu kho, mārisa moggallāna, dhammasaraṇagamanaṃ hoti…pe… sādhu kho, mārisa moggallāna, saṅghasaraṇagamanaṃ hoti. Saṅghasaraṇagamanahetu kho, mārisa moggallāna, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī”ti.

Atha kho sakko devānamindo pañcahi devatāsatehi saddhiṃ yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahāmoggallānaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho sakkaṃ devānamindaṃ āyasmā mahāmoggallāno etadavoca –

“Sādhu kho, devānaminda, buddhe aveccappasādena samannāgamanaṃ hoti – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Buddhe aveccappasādena samannāgamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.

“Sādhu kho, devānaminda, dhamme aveccappasādena samannāgamanaṃ hoti – ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti. Dhamme aveccappasādena samannāgamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.

“Sādhu kho, devānaminda, saṅghe aveccappasādena samannāgamanaṃ hoti – ‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti. Saṅghe aveccappasādena samannāgamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.

“Sādhu kho, devānaminda, ariyakantehi sīlehi samannāgamanaṃ hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi. Ariyakantehi sīlehi samannāgamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī”ti.

“Sādhu kho, mārisa moggallāna, buddhe aveccappasādena samannāgamanaṃ hoti – ‘itipi so…pe… satthā devamanussānaṃ buddho bhagavā’ti. Buddhe aveccappasādena samannāgamanahetu kho, mārisa moggallāna, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.

“Sādhu kho, mārisa moggallāna, dhamme aveccappasādena samannāgamanaṃ hoti – ‘svākkhāto bhagavatā dhammo…pe… paccattaṃ veditabbo viññūhī’ti. Dhamme aveccappasādena samannāgamanahetu kho, mārisa moggallāna, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.

“Sādhu kho, mārisa moggallāna, saṅghe aveccappasādena samannāgamanaṃ hoti – ‘suppaṭipanno bhagavato sāvakasaṅgho…pe… anuttaraṃ puññakkhettaṃ lokassā’ti. Saṅghe aveccappasādena samannāgamanahetu kho, mārisa moggallāna, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.

“Sādhu kho, mārisa moggallāna, ariyakantehi sīlehi samannāgamanaṃ hoti akhaṇḍehi…pe… samādhisaṃvattanikehi. Ariyakantehi sīlehi samannāgamanahetu kho, mārisa moggallāna, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī”ti.

Atha kho sakko devānamindo chahi devatāsatehi saddhiṃ…pe…. Atha kho sakko devānamindo sattahi devatāsatehi saddhiṃ…pe…. Atha kho sakko devānamindo aṭṭhahi devatāsatehi saddhiṃ…pe…. Atha kho sakko devānamindo asītiyā devatāsahassehi saddhiṃ yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahāmoggallānaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho sakkaṃ devānamindaṃ āyasmā mahāmoggallāno etadavoca –

“Sādhu kho, devānaminda, buddhe aveccappasādena samannāgamanaṃ hoti – ‘itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavā’ti. Buddhe aveccappasādena samannāgamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.

“Sādhu kho, devānaminda, dhamme aveccappasādena samannāgamanaṃ hoti – ‘svākkhāto bhagavatā dhammo…pe… paccattaṃ veditabbo viññūhī’ti. Dhamme aveccappasādena samannāgamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.

“Sādhu kho, devānaminda, saṅghe aveccappasādena samannāgamanaṃ hoti – ‘suppaṭipanno bhagavato sāvakasaṅgho…pe… anuttaraṃ puññakkhettaṃ lokassā’ti. Saṅghe aveccappasādena samannāgamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.

“Sādhu kho, devānaminda, ariyakantehi sīlehi samannāgamanaṃ hoti akhaṇḍehi…pe… samādhisaṃvattanikehi. Ariyakantehi sīlehi samannāgamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī”ti.

“Sādhu kho, mārisa moggallāna, buddhe aveccappasādena samannāgamanaṃ hoti – ‘itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavā’ti. Buddhe aveccappasādena samannāgamanahetu kho, mārisa moggallāna, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.

“Sādhu kho, mārisa moggallāna, dhamme aveccappasādena samannāgamanaṃ hoti – ‘svākkhāto bhagavatā dhammo…pe… paccattaṃ veditabbo viññūhī’ti. Dhamme aveccappasādena samannāgamanahetu kho, mārisa moggallāna, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.

“Sādhu kho, mārisa moggallāna, saṅghe aveccappasādena samannāgamanaṃ hoti – ‘suppaṭipanno bhagavato sāvakasaṅgho…pe… anuttaraṃ puññakkhettaṃ lokassā’ti. Saṅghe aveccappasādena samannāgamanahetu kho, mārisa moggallāna, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.

“Sādhu kho, mārisa moggallāna, ariyakantehi sīlehi samannāgamanaṃ hoti akhaṇḍehi…pe… samādhisaṃvattanikehi. Ariyakantehi sīlehi samannāgamanahetu kho, mārisa moggallāna, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī”ti.

Atha kho sakko devānamindo pañcahi devatāsatehi saddhiṃ yenāyasmā mahāmoggallāno tenupasaṅkami …pe… ekamantaṃ ṭhitaṃ kho sakkaṃ devānamindaṃ āyasmā mahāmoggallāno etadavoca –

“Sādhu kho, devānaminda, buddhasaraṇagamanaṃ hoti. Buddhasaraṇagamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Te aññe deve dasahi ṭhānehi adhigaṇhanti – dibbena āyunā, dibbena vaṇṇena, dibbena sukhena, dibbena yasena, dibbena ādhipateyyena, dibbehi rūpehi, dibbehi saddehi, dibbehi gandhehi, dibbehi rasehi, dibbehi phoṭṭhabbehi.

“Sādhu kho, devānaminda, dhammasaraṇagamanaṃ hoti. Dhammasaraṇagamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Te aññe deve dasahi ṭhānehi adhigaṇhanti – dibbena āyunā, dibbena vaṇṇena, dibbena sukhena, dibbena yasena, dibbena ādhipateyyena, dibbehi rūpehi, dibbehi saddehi, dibbehi gandhehi, dibbehi rasehi, dibbehi phoṭṭhabbehi.

“Sādhu kho, devānaminda, saṅghasaraṇagamanaṃ hoti. Saṅghasaraṇagamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Te aññe deve dasahi ṭhānehi adhigaṇhanti – dibbena āyunā, dibbena vaṇṇena, dibbena sukhena, dibbena yasena, dibbena ādhipateyyena, dibbehi rūpehi, dibbehi saddehi, dibbehi gandhehi, dibbehi rasehi, dibbehi phoṭṭhabbehī”ti.

“Sādhu kho, mārisa moggallāna, buddhasaraṇagamanaṃ hoti. Buddhasaraṇagamanahetu kho, mārisa moggallāna, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Te aññe deve dasahi ṭhānehi adhigaṇhanti – dibbena āyunā…pe… dibbehi phoṭṭhabbehi.

“Sādhu kho, mārisa moggallāna, dhammasaraṇagamanaṃ hoti…pe….

“Sādhu kho, mārisa moggallāna, saṅghasaraṇagamanaṃ hoti. Saṅghasaraṇagamanahetu kho, mārisa moggallāna, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Te aññe deve dasahi ṭhānehi adhigaṇhanti – dibbena āyunā, dibbena vaṇṇena, dibbena sukhena, dibbena yasena, dibbena ādhipateyyena, dibbehi rūpehi, dibbehi saddehi, dibbehi gandhehi, dibbehi rasehi, dibbehi phoṭṭhabbehī”ti.

Atha kho sakko devānamindo chahi devatāsatehi saddhiṃ…pe… atha kho sakko devānamindo sattahi devatāsatehi saddhiṃ…pe… atha kho sakko devānamindo aṭṭhahi devatāsatehi saddhiṃ…pe… atha kho sakko devānamindo asītiyā devatāsahassehi saddhiṃ yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahāmoggallānaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho sakkaṃ devānamindaṃ āyasmā mahāmoggallāno etadavoca –

“Sādhu kho, devānaminda, buddhasaraṇagamanaṃ hoti. Buddhasaraṇagamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Te aññe deve dasahi ṭhānehi adhigaṇhanti – dibbena āyunā…pe… dibbehi phoṭṭhabbehi.

“Sādhu kho, devānaminda, dhammasaraṇagamanaṃ hoti…pe….

“Sādhu kho, devānaminda, saṅghasaraṇagamanaṃ hoti. Saṅghasaraṇagamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Te aññe deve dasahi ṭhānehi adhigaṇhanti – dibbena āyunā, dibbena vaṇṇena, dibbena sukhena, dibbena yasena, dibbena ādhipateyyena, dibbehi rūpehi, dibbehi saddehi, dibbehi gandhehi, dibbehi rasehi, dibbehi phoṭṭhabbehī”ti.

“Sādhu kho, mārisa moggallāna, buddhasaraṇagamanaṃ hoti…pe… sādhu kho, mārisa moggallāna, dhammasaraṇagamanaṃ hoti…pe… sādhu kho mārisa moggallāna, saṅghasaraṇagamanaṃ hoti. Saṅghasaraṇagamanahetu kho, mārisa moggallāna, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Te aññe deve dasahi ṭhānehi adhigaṇhanti – dibbena āyunā, dibbena vaṇṇena, dibbena sukhena, dibbena yasena, dibbena ādhipateyyena, dibbehi rūpehi, dibbehi saddehi, dibbehi gandhehi, dibbehi rasehi, dibbehi phoṭṭhabbehī”ti.

Atha kho sakko devānamindo pañcahi devatāsatehi saddhiṃ yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahāmoggallānaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho sakkaṃ devānamindaṃ āyasmā mahāmoggallāno etadavoca –

“Sādhu kho, devānaminda, buddhe aveccappasādena samannāgamanaṃ hoti – ‘itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavā’ti. Buddhe aveccappasādena samannāgamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Te aññe deve dasahi ṭhānehi adhigaṇhanti – dibbena āyunā…pe… dibbehi phoṭṭhabbehi.

“Sādhu kho, devānaminda, dhamme aveccappasādena samannāgamanaṃ hoti – ‘svākkhāto bhagavatā dhammo…pe… paccattaṃ veditabbo viññūhī’ti. Dhamme aveccappasādena samannāgamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti…pe….

“Sādhu kho, devānaminda, saṅghe aveccappasādena samannāgamanaṃ hoti – ‘suppaṭipanno bhagavato sāvakasaṅgho…pe… lokassā’ti. Saṅghe aveccappasādena samannāgamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti…pe….

“Sādhu kho, devānaminda, ariyakantehi sīlehi samannāgamanaṃ hoti akhaṇḍehi…pe… samādhisaṃvattanikehi. Ariyakantehi sīlehi samannāgamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Te aññe deve dasahi ṭhānehi adhigaṇhanti – dibbena āyunā…pe… dibbehi phoṭṭhabbehī”ti.

“Sādhu kho, mārisa moggallāna, buddhe aveccappasādena samannāgamanaṃ hoti – ‘itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavā’ti. Buddhe aveccappasādena samannāgamanahetu kho, mārisa moggallāna, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Te aññe deve dasahi ṭhānehi adhigaṇhanti – dibbena āyunā…pe… dibbehi phoṭṭhabbehi.

“Sādhu kho, mārisa moggallāna, dhamme aveccappasādena samannāgamanaṃ hoti – ‘svākkhāto bhagavatā dhammo…pe… paccattaṃ veditabbo viññūhī’ti. Dhamme aveccappasādena samannāgamanahetu kho, mārisa moggallāna, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Te aññe deve dasahi ṭhānehi adhigaṇhanti – dibbena āyunā…pe… dibbehi phoṭṭhabbehi.

“Sādhu kho, mārisa moggallāna, saṅghe aveccappasādena samannāgamanaṃ hoti – ‘suppaṭipanno bhagavato sāvakasaṅgho…pe… lokassā’ti. Saṅghe aveccappasādena samannāgamanahetu kho, mārisa moggallāna, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti…pe….

“Sādhu kho, mārisa moggallāna, ariyakantehi sīlehi samannāgamanaṃ hoti akhaṇḍehi…pe… samādhisaṃvattanikehi. Ariyakantehi sīlehi samannāgamanahetu kho, mārisa moggallāna, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Te aññe deve dasahi ṭhānehi adhigaṇhanti – dibbena āyunā…pe… dibbehi phoṭṭhabbehī”ti.

Atha kho sakko devānamindo chahi devatāsatehi saddhiṃ…pe… atha kho sakko devānamindo sattahi devatāsatehi saddhiṃ…pe… atha kho sakko devānamindo aṭṭhahi devatāsatehi saddhiṃ…pe… atha kho sakko devānamindo asītiyā devatāsahassehi saddhiṃ yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahāmoggallānaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho sakkaṃ devānamindaṃ āyasmā mahāmoggallāno etadavoca –

“Sādhu kho, devānaminda, buddhe aveccappasādena samannāgamanaṃ hoti – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Buddhe aveccappasādena samannāgamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Te aññe deve dasahi ṭhānehi adhigaṇhanti – dibbena āyunā, dibbena vaṇṇena, dibbena sukhena, dibbena yasena, dibbena ādhipateyyena, dibbehi rūpehi, dibbehi saddehi, dibbehi gandhehi, dibbehi rasehi, dibbehi phoṭṭhabbehi.

“Sādhu kho, devānaminda, dhamme aveccappasādena samannāgamanaṃ hoti – ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti. Dhamme aveccappasādena samannāgamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Te aññe deve dasahi ṭhānehi adhigaṇhanti – dibbena āyunā…pe… dibbehi phoṭṭhabbehi.

“Sādhu kho, devānaminda, saṅghe aveccappasādena samannāgamanaṃ hoti – ‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti. Saṅghe aveccappasādena samannāgamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Te aññe deve dasahi ṭhānehi adhigaṇhanti – dibbena āyunā…pe… dibbehi phoṭṭhabbehi.

“Sādhu kho, devānaminda, ariyakantehi sīlehi samannāgamanaṃ hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi. Ariyakantehi sīlehi samannāgamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Te aññe deve dasahi ṭhānehi adhigaṇhanti – dibbena āyunā, dibbena vaṇṇena, dibbena sukhena, dibbena yasena, dibbena ādhipateyyena, dibbehi rūpehi, dibbehi saddehi, dibbehi gandhehi, dibbehi rasehi, dibbehi phoṭṭhabbehī”ti.

“Sādhu kho, mārisa moggallāna, buddhe aveccappasādena samannāgamanaṃ hoti – ‘itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavā’ti. Buddhe aveccappasādena samannāgamanahetu kho, mārisa moggallāna, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Te aññe deve dasahi ṭhānehi adhigaṇhanti – dibbena āyunā…pe… dibbehi phoṭṭhabbehi.

“Sādhu kho, mārisa moggallāna, dhamme aveccappasādena samannāgamanaṃ hoti – ‘svākkhāto bhagavatā dhammo…pe… paccattaṃ veditabbo viññūhī’ti. Dhamme aveccappasādena samannāgamanahetu kho, mārisa moggallāna, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Te aññe deve dasahi ṭhānehi adhigaṇhanti – dibbena āyunā…pe… dibbehi phoṭṭhabbehi.

“Sādhu kho, mārisa moggallāna, saṅghe aveccappasādena samannāgamanaṃ hoti – ‘suppaṭipanno bhagavato sāvakasaṅgho…pe… anuttaraṃ puññakkhettaṃ lokassā’ti. Saṅghe aveccappasādena samannāgamanahetu kho, mārisa moggallāna, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Te aññe deve dasahi ṭhānehi adhigaṇhanti – dibbena āyunā…pe… dibbehi phoṭṭhabbehi.

“Sādhu kho, mārisa moggallāna, ariyakantehi sīlehi samannāgamanaṃ hoti akhaṇḍehi…pe… samādhisaṃvattanikehi. Ariyakantehi sīlehi samannāgamanahetu kho, mārisa moggallāna, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Te aññe deve dasahi ṭhānehi adhigaṇhanti – dibbena āyunā, dibbena vaṇṇena, dibbena sukhena, dibbena yasena, dibbena ādhipateyyena, dibbehi rūpehi, dibbehi saddehi, dibbehi gandhehi, dibbehi rasehi, dibbehi phoṭṭhabbehī”ti. Dasamaṃ.

☸---------------------------------------------------------------------

第十 帝释

一 那时，尊者大目犍连住在舍卫城的祇陀林，给孤独长者的园林里。

二 这时，尊者大目犍连，就像大力士伸直弯曲的手臂，或者弯曲伸直的手臂那样，瞬间在祇陀林消失，出现在三十三天。

一

三 这时，天主帝释和五百位天子等，一起来到尊者大目犍连的住处，礼拜尊者后，站在一边。

四 尊者大目犍连对站在一边的天主帝释说：“天主！皈依佛是很好的。天主！因为皈依佛的缘故，这里的某些众生，在身体败坏、死亡之后，会投生到善趣天界。天主！皈依法是很好的。天主！因为皈依法的缘故，这里的某些众生，在身体败坏、死亡之后，会投生到善趣天界。天主！皈依僧是很好的。天主！因为皈依僧的缘故，这里的某些众生，在身体败坏、死亡之后，会投生到善趣天界。”

五 “贤者目犍连！皈依佛是很好的。贤者目犍连！因为皈依佛的缘故，这里的某些众生，在身体败坏、死亡之后，会投生到善趣天界。贤者目犍连！皈依法是很好的。贤者目犍连！因为皈依法的缘故，这里的某些众生，在身体败坏、死亡之后，会投生到善趣天界。贤者目犍连！皈依僧是很好的。贤者目犍连！因为皈依僧的缘故，这里的某些众生，在身体败坏、死亡之后，会投生到善趣天界。”

六～七 这时，天主帝释和六百位天子等一起来……

九～一一 这时，天主帝释和七百位天子等一起来……

一二～一四 这时，天主帝释和八百位天子等一起来……

一五～一七 这时，天主帝释和八万位天子等一起来……

二

一八 这时，天主帝释和五百位天子等，一起来到尊者大目犍连的住处，礼拜尊者后，站在一边。

一九 尊者大目犍连对站在一边的天主帝释说：“天主！对佛应当有不可动摇的信心。就像这样：‘那位世尊是阿罗汉、正等觉者、明行具足者、善逝、世间解、无上士、调御丈夫、天人师、佛陀、世尊。’因为对佛有不可动摇的信心的缘故，天主帝释！这里的某些众生，在身体败坏、死亡之后，会投生到善趣天界。天主帝释！对法应当有不可动摇的信心：‘世尊善妙宣说的法是现世可见的、无时间限制的、来即能见的、引导向前的、智者各自能够证知的。’因为对法有不可动摇的信心的缘故，天主帝释！这里的某些众生，在身体败坏、死亡之后，会投生到善趣天界。天主帝释！对僧应当有不可动摇的信心：‘世尊的弟子僧团是善于行道的，世尊的弟子僧团是正直行道的，世尊的弟子僧团是如理行道的，世尊的弟子僧团是正当行道的。也就是四双八辈圣者，这是世尊的弟子僧团，值得供养，值得款待，值得布施，值得合掌礼敬，是世间无上的福田。’因为对僧有不可动摇的信心的缘故，天主帝释！这里的某些众生，在身体败坏、死亡之后，会投生到善趣天界。天主帝释！[应当具备]圣者所喜爱的戒行，即不残破、不中断、无斑点、无污点、能带来解脱、被智者称赞、不被执取、有助于禅定的戒。因为具备圣者所喜爱的戒行的缘故，天主帝释！这里的某些众生，在身体败坏、死亡之后，会投生到善趣天界。”

二〇 “朋友目犍连！对佛应当有不可动摇的信心。就像这样：‘那位世尊是阿罗汉、正等觉者……佛陀、世尊。’因为对佛有不可动摇的信心的缘故，朋友目犍连！这里的某些众生，在身体败坏、死亡之后，会投生到善趣天界。对法应当有不可动摇的信心：‘世尊善妙宣说的法是现世可见的……智者各自能够证知的。’因为对法有不可动摇的信心的缘故，朋友目犍连！这里的某些众生，在身体败坏、死亡之后，会投生到善趣天界。对僧应当有不可动摇的信心：‘世尊的弟子僧团是善于行道的……是世间无上的福田。’因为对僧有不可动摇的信心的缘故，朋友目犍连！这里的某些众生，在身体败坏、死亡之后，会投生到善趣天界。朋友目犍连！[应当具备]圣者所喜爱的……戒。因为具备圣者所喜爱的戒行的缘故，朋友目犍连！这里的某些众生，在身体败坏、死亡之后，会投生到善趣天界。”

二一～二三 这时，天主帝释和六百位天子等一起来……

二四～二六 这时，天主帝释和七百位天子等一起来……

二七～二九 这时，天主帝释和八百位天子等一起来……

三〇～三二 这时，天主帝释和八万位天子等一起来……

三

三三 那时，天主帝释和五百位天子等，一起来到尊者大目犍连的住处……

三四 尊者大目犍连对站在一边的天主帝释说：“天主帝释！应当皈依佛。因为皈依佛的缘故，这里的某些众生，在身体败坏、死亡之后，会投生到善趣天界。他们在十个方面胜过其他天人：即天寿、天色、天乐、天名、天权、天形色、天声、天香、天味、天触。天主帝释！应当皈依法。因为皈依法的缘故，天主帝释！这里的某些众生，在身体败坏、死亡之后，会投生到善趣天界。他们在十个方面胜过其他天人：即天寿、天色、天乐、天名、天权、天形色、天声、天香、天味、天触。天主帝释！应当皈依僧。因为皈依僧的缘故，天主帝释！这里的某些众生，在身体败坏、死亡之后，会投生到善趣天界。他们在十个方面胜过其他天人：即天寿、天色、天乐、天名、天权、天形色、天声、天香、天味、天触。”

三五 “朋友目犍连！应当皈依佛。因为皈依佛的缘故，朋友目犍连！这里的某些众生，在身体败坏、死亡之后，会投生到善趣天界。他们在十个方面胜过其他天人，即：天寿……天触。朋友目犍连！应当皈依法。因为皈依法的缘故，朋友目犍连！众生在身体败坏、死亡之后投生到善趣天界，他们在十个方面胜过其他天人，即：天寿……天触。朋友目犍连！应当皈依僧。因为皈依僧的缘故，朋友目犍连！这里的某些众生，在身体败坏、死亡之后，会投生到善趣天界。他们在十个方面胜过其他天人，即：天寿……天触。”

三六～三八 这时，天主帝释和六百位天子等一起来……

三九～四一 这时，天主帝释和七百位天子等一起来……

四二～四四 这时，天主帝释和八百位天子等一起来……

四五～四七 这时，天主帝释和八万位天子等一起来……

四

四八 这时，天主帝释和五百位天子等，一起来到尊者大目犍连的住处，礼拜尊者大目犍连后，站在一边。

四九 尊者大目犍连对站在一边的天主帝释说：“天主帝释！对佛应当有不可动摇的信心，就像这样：‘那位世尊是阿罗汉、正等觉者、明行具足者、善逝、世间解、无上士、调御丈夫、天人师、佛陀、世尊。’因为对佛有不可动摇的信心的缘故，天主帝释！这里的某些众生，在身体败坏、死亡之后，会投生到善趣天界。他们在十个方面胜过其他天人：即天寿、天色、天乐、天名、天权、天形色、天声、天香、天味、天触。天主帝释！对法应当有不可动摇的信心：‘世尊善妙宣说的法是现世可见的、无时间限制的、来即能见的、引导向前的、智者各自能够证知的。’因为对法有不可动摇的信心的缘故，天主帝释！这里的某些众生，在身体败坏、死亡之后，会投生到善趣天界。他们在十个方面胜过其他天人：即天寿、天色、天乐、天名、天权、天形色、天声、天香、天味、天触。天主帝释！对僧应当有不可动摇的信心：‘世尊的弟子僧团是善于行道的，世尊的弟子僧团是正直行道的，世尊的弟子僧团是如理行道的，世尊的弟子僧团是正当行道的。也就是四双八辈圣者，这是世尊的弟子僧团，值得供养，值得款待，值得布施，值得合掌礼敬，是世间无上的福田。’因为对僧有不可动摇的信心的缘故，天主帝释！这里的某些众生，在身体败坏、死亡之后，会投生到善趣天界。他们在十个方面胜过其他天人：即天寿、天色、天乐、天名、天权、天形色、天声、天香、天味、天触。天主帝释！[应当具备]圣者所喜爱的戒行，即不残破、不中断、无斑点、无污点、能带来解脱、被智者称赞、不被执取、有助于禅定的戒。因为具备圣者所喜爱的戒行的缘故，天主帝释！这里的某些众生，在身体败坏、死亡之后，会投生到善趣天界。他们在十个方面胜过其他天人，即：天寿、天色、天乐、天名、天权、天形色、天声、天香、天味、天触。”

五〇 “朋友目犍连！对佛应当有不可动摇的信心，就像这样：‘那位世尊是阿罗汉、正等觉者……佛陀、世尊。’因为对佛有不可动摇的信心的缘故，朋友目犍连！这里的某些众生，在身体败坏、死亡之后，会投生到善趣天界。他们在十个方面胜过其他天人，即：天寿……天触。对法应当有不可动摇的信心：‘世尊善妙宣说的法是现世可见的……智者各自能够证知的。’因为对法有不可动摇的信心的缘故，朋友目犍连！这里的某些众生，在身体败坏、死亡之后，会投生到善趣天界。他们在十个方面胜过其他天人，即：天寿……天触。对僧应当有不可动摇的信心：‘世尊的弟子僧团是善于行道的……是世间无上的福田。’因为对僧有不可动摇的信心的缘故，朋友目犍连！这里的某些众生，在身体败坏、死亡之后，会投生到善趣天界。他们在十个方面胜过其他天人，即：天寿……天触。”

五一～五三 这时，天主帝释和六百位天子等一起来……

五四～五六 这时，天主帝释和七百位天子等一起来……

五七～五九 这时，天主帝释和八百位天子等一起来……

六〇～六二 这时，天主帝释和八万位天子等一起来……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/6. Moggallānasaṃyutta 目犍连相应 (SN 40, 332-342)/6.1 Moggallānavagga 目犍连品 (SN 40.1-11, 332-342)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.1.11 Candanasutta 栴檀天子 (SN 40.11, 342)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Candanasuttaṃ

342. Atha kho candano [nandano (sī.)] devaputto…pe….

Atha kho suyāmo devaputto…pe….

Atha kho santusito devaputto…pe….

Atha kho sunimmito devaputto…pe….

Atha kho vasavatti devaputto…pe….

(Yathā sakkasuttaṃ tathā ime pañca peyyālā vitthāretabbā). Ekādasamaṃ.

Moggallānasaṃyuttaṃ samattaṃ.

Tassuddānaṃ –

Savitakkāvitakkañca, sukhena ca upekkhako;

Ākāsañceva viññāṇaṃ, ākiñcaṃ nevasaññinā;

Animitto ca sakko ca, candanekādasena cāti.

☸---------------------------------------------------------------------

第十一 旃檀天子

一～六二 这时，旃檀天子

[第十二] 须夜摩天

一～六二 这时，须夜摩天子……

[第十三] 删兜率陀（兜率）天

一～六二 这时，删兜率陀天子……

[第十四] 善化乐天

一～六二 这时，善化乐天子……

[第十五] 婆舍拔提天

一～六二 这时，婆舍拔提天子……

这（五部经）省略了五位天子（的详细对话），也应当像天主帝释（那部经）一样详细解说。

目犍连相应（终）

其摄颂曰：

有寻与无寻

依乐以及舍

虚空以及识

乃至无所有

非想非非想

无相与帝释

旃檀天十一

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/7. Cittasaṃyutta 质多相应 (SN 41, 343-352)/7.1 Cittavagga 质多品 (SN 41.1-10, 343-352)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.1.1 Saṃyojanasutta 系缚 (SN 41.1, 343)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Cittasaṃyuttaṃ

质多相应

1. Saṃyojanasuttaṃ

系缚经

☆ 质多居士（ Citta ） ➾ 维摩诘（ Vimalakira ）应是质多居士事迹的改写； 然而，质多居士确有其人，维摩诘却是虚构的故事！

343. Ekaṃ samayaṃ sambahulā therā bhikkhū macchikāsaṇḍe viharanti ambāṭakavane.

［一、缘起：］

那时，众多的长老比丘们，住在名叫‘渔夫群山’的芒果林中。

Tena kho pana samayena sambahulānaṃ therānaṃ bhikkhūnaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ maṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi –

➀ 那时，众多长老比丘们吃完饭、结束托钵回来后，聚集坐在集会堂里，开始了这样的互相谈论：

“‘saṃyojanan’ti vā, āvuso, ‘saṃyojaniyā dhammā’ti vā

“朋友们！是称为‘系缚’，还是‘导致系缚的法’？

ime dhammā nānatthā nānābyañjanā udāhu ekatthā byañjanameva nānan”ti?

这两种说法是意义不同、表达也不同呢？还是意义相同，只是表达不同呢？”

Tatrekaccehi therehi bhikkhūhi evaṃ byākataṃ hoti –

➁ 在那里，有些长老比丘这样解释：

“‘saṃyojanan’ti vā, āvuso, ‘saṃyojaniyā dhammā’ti vā

“朋友们！是称为‘系缚’，还是‘导致系缚的法’？

ime dhammā nānatthā ceva nānābyañjanā cā”ti.

这两种说法，意义和表达都不同。”

Ekaccehi therehi bhikkhūhi evaṃ byākataṃ hoti –

➂ 另一些长老比丘这样说：

“‘saṃyojanan’ti vā, āvuso, ‘saṃyojaniyā dhammā’ti vā

“朋友们！是称为‘系缚’，还是‘导致系缚的法’？

ime dhammā ekatthā byañjanameva nānan”ti.

这两种说法，意义相同，只是表达不同。”

Tena kho pana samayena citto gahapati migapathakaṃ anuppatto hoti kenacideva karaṇīyena.

［二、质多居士听闻：］

那时，质多居士正好因为某些要事，来到了鹿野苑附近（Migapathaka）。

Assosi kho citto gahapati sambahulānaṃ kira therānaṃ bhikkhūnaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ maṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi –

➀ 质多居士听说众多长老比丘们吃完饭、结束托钵回来后，聚集坐在集会堂里，开始了这样的互相谈论：

“‘saṃyojanan’ti vā, āvuso, ‘saṃyojaniyā dhammā’ti vā

“朋友们！是称为‘系缚’，还是‘导致系缚的法’？

ime dhammā nānatthā nānābyañjanā udāhu ekatthā byañjanameva nānan”ti?

这两种说法是意义不同、表达也不同呢？还是意义相同，只是表达不同呢？”

Tatrekaccehi therehi bhikkhūhi evaṃ byākataṃ –

➁ 在那里，有些长老比丘这样解释：

“‘saṃyojanan’ti vā, āvuso, ‘saṃyojaniyā dhammā’ti vā

“朋友们！是称为‘系缚’，还是‘导致系缚的法’？

ime dhammā nānatthā ceva nānābyañjanā cā”ti.

这两种说法，意义和表达都不同。”

Ekaccehi therehi bhikkhūhi evaṃ byākataṃ

➂ 另一些长老比丘这样说：

‘saṃyojanan’ti vā, āvuso ‘saṃyojaniyā dhammā’ti vā

“朋友们！是称为‘系缚’，还是‘导致系缚的法’？

ime dhammā ekatthā byañjanameva nānananti.

这两种说法，意义相同，只是表达不同。”

Atha kho citto gahapati yena therā bhikkhū tenupasaṅkami;

［三、质多居士询问：］

于是，质多居士来到长老比丘们那里；

upasaṅkamitvā there bhikkhū abhivādetvā ekamantaṃ nisīdi.

到了之后，礼拜了长老比丘们，然后坐在一边。

Ekamantaṃ nisinno kho citto gahapati there bhikkhū etadavoca –

坐在一边的质多居士对长老比丘们说：

“sutaṃ metaṃ, bhante, sambahulānaṃ kira therānaṃ bhikkhūnaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ maṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi –

“➀ 诸位大德！我听说众多的长老比丘们吃完饭、结束托钵回来后，聚集坐在集会堂里，开始了这样的互相谈论：

‘saṃyojanan’ti vā, āvuso, ‘saṃyojaniyā dhammā’ti vā

‘朋友们！是称为“系缚”，还是“导致系缚的法”？

ime dhammā nānatthā nānābyañjanā udāhu ekatthā byañjanameva nānan”ti?

这两种说法是意义不同、表达也不同呢？还是意义相同，只是表达不同呢？’

Ekaccehi therehi bhikkhūhi evaṃ byākataṃ –

➁ 有些长老比丘这样说：

“‘saṃyojanan’ti vā, āvuso, ‘saṃyojaniyā dhammā’ti vā

‘朋友们！是称为“系缚”，还是“导致系缚的法”？

ime dhammā nānatthā ceva nānābyañjanā cā”ti.

这两种说法，意义和表达都不同。’

Ekaccehi therehi bhikkhūhi evaṃ byākataṃ

➂ 另一些长老比丘这样说：

“‘saṃyojanan’ti vā, āvuso, ‘saṃyojaniyā dhammā’ti vā

‘朋友们！是称为“系缚”，还是“导致系缚的法”？

ime dhammā ekatthā byañjanameva nānan”ti.

这两种说法，意义相同，只是表达不同。’”

“Evaṃ, gahapatī”ti.

“是的，居士！”

“‘Saṃyojanan’ti vā, bhante, ‘saṃyojaniyā dhammā’ti vā

［四、质多居士解说：］

“㈠ 诸位大德！是称为‘系缚’，还是‘导致系缚的法’？

ime dhammā nānatthā ceva nānābyañjanā ca.

这两种说法，意义和表达都不同。

Tena hi, bhante, upamaṃ vo karissāmi.

那么，诸位大德！我给你们打个比方吧：

Upamāyapidhekacce viññū purisā bhāsitassa atthaṃ ājānanti.

有些聪明人通过比喻就能明白所说的话的含义。

Seyyathāpi, bhante, kāḷo ca balībaddo odāto ca balībaddo ekena dāmena vā yottena vā saṃyuttā assu.

㈡ 诸位大德！譬如有一头黑牛和一头白牛，用同一根绳索或链条拴在一起。

Yo nu kho evaṃ vadeyya –

如果有人这样说：

‘kāḷo balībaddo odātassa balībaddassa saṃyojanaṃ, odāto balībaddo kāḷassa balībaddassa saṃyojanan’ti,

‘黑牛是白牛的系缚，白牛是黑牛的系缚’，

sammā nu kho so vadamāno vadeyyā”ti?

那么他这样说对吗？”

“No hetaṃ, gahapati!

“居士！不对。

Na kho, gahapati, kāḷo balībaddo odātassa balībaddassa saṃyojanaṃ,

居士！不是黑牛系缚了白牛，

napi odāto balībaddo kāḷassa baḷībaddassa saṃyojanaṃ;

也不是白牛系缚了黑牛；

yena kho te ekena dāmena vā yottena vā saṃyuttā taṃ tattha saṃyojanan”ti.

而是它们两个被拴在一起的那根绳索或链条，那才是系缚。”

“Evameva kho, bhante,

“㈢ 同样的道理，诸位大德！

na cakkhu rūpānaṃ saṃyojanaṃ, na rūpā cakkhussa saṃyojanaṃ;

➊ 眼睛不是色尘的系缚，色尘也不是眼睛的系缚；

yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ.

在它们二者（眼根与色尘）接触时生起的欲染（贪欲），那才是系缚。

Na sotaṃ saddānaṃ…

➋ 耳朵不是声尘的系缚……

na ghānaṃ gandhānaṃ…

➌ 鼻子不是香尘的系缚……

na jivhā rasānaṃ…

➍ 舌头不是味尘的系缚……

na kāyo phoṭṭhabbānaṃ saṃyojanaṃ, na phoṭṭhabbā kāyassa saṃyojanaṃ;

➎ 身体不是触尘的系缚，触尘也不是身体的系缚；

yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanaṃ.

在它们二者接触时生起的欲染，那才是系缚。

Na mano dhammānaṃ saṃyojanaṃ, na dhammā manassa saṃyojanaṃ;

➏ 意不是法尘的系缚，法尘也不是意的系缚；

yañca tattha tadubhayaṃ paṭicca uppajjati chandarāgo taṃ tattha saṃyojanan”ti.

在它们二者接触时生起的欲染，那才是系缚。”

“Lābhā te, gahapati, suladdhaṃ te,

［五、结语：］

“居士！你真是获得了大利益，你真是获得了善妙的利益！

gahapati, yassa te gambhīre buddhavacane paññācakkhu kamatī”ti.

居士！你的智慧之眼能够通达如此甚深的佛法！”

Paṭhamaṃ.

系缚经 ～质多品‧第一经终

～《质多相应‧质多品‧Saṃyojanasutta 系缚经》(SN 41.1, 343)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/7. Cittasaṃyutta 质多相应 (SN 41, 343-352)/7.1 Cittavagga 质多品 (SN 41.1-10, 343-352)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.1.2 Paṭhamaisidattasutta 伊西达多之一 (SN 41.2, 344)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Paṭhamaisidattasuttaṃ

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

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

Tena kho pana samayena āyasmā isidatto tasmiṃ bhikkhusaṅghe sabbanavako hoti. Atha kho āyasmā isidatto āyasmantaṃ theraṃ etadavoca – “byākaromahaṃ, bhante thera, cittassa gahapatino etaṃ pañhan”ti? “Byākarohi tvaṃ, āvuso isidatta, cittassa gahapatino etaṃ pañhan”ti. “Evañhi tvaṃ, gahapati, pucchasi – ‘dhātunānattaṃ, dhātunānattanti, bhante thera, vuccati. Kittāvatā nu kho, bhante, dhātunānattaṃ, vuttaṃ bhagavatā’”ti? “Evaṃ, bhante”. “Idaṃ kho, gahapati, dhātunānattaṃ vuttaṃ bhagavatā – cakkhudhātu, rūpadhātu, cakkhuviññāṇadhātu…pe… manodhātu, dhammadhātu, manoviññāṇadhātu. Ettāvatā kho, gahapati, dhātunānattaṃ vuttaṃ bhagavatā”ti.

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

☸---------------------------------------------------------------------

第二 伊西达多（一）

一 那时，众多的长老比丘们，住在摩叉止陀的芒果林中。

二 那时，质多居士来到这些长老比丘那里，礼拜他们后，坐在一边。

三 坐在一边的质多居士对长老比丘们说：“诸位大德！请长老们同意明天接受我的食物供养。”

长老比丘们沉默地表示同意。

四 这时，质多居士知道长老比丘们已经同意接受供养，就从座位上起来，礼拜他们，向右绕行后离开了。

五 这时，长老比丘们度过那一夜后，在第二天早上穿好下衣，拿着衣和钵，来到质多居士的住处，在准备好的座位上坐下。

六 质多居士来到长老比丘们面前，礼拜他们后，坐在一边。

七 坐在一边的质多居士对上座长老说：“大德长老！常说：‘种种界，种种界’。大德！世尊所说的种种界是指多少种呢？” 这样问时，上座长老沉默不语。

八 质多居士第二次对上座长老说：“大德长老！常说：‘种种界，种种界’。大德！世尊所说的种种界是指多少种呢？” 上座长老第二次仍然沉默不语。

九 质多居士第三次对上座长老说：“大德长老！常说：‘种种界，种种界’。大德！世尊所说的种种界是指多少种呢？” 上座长老第三次仍然沉默不语。

一〇 当时，尊者伊西达多在那个比丘僧团中是（戒腊）最浅的。

一一 这时，尊者伊西达多对上座长老说：“大德长老！我来回答质多居士的这个问题吧。”

“伊西达多！你来回答质多居士的这个问题吧。”

一二 “居士！你是不是这样问：‘大德长老！所说的种种界，种种界，世尊所说的种种界是指多少种呢？’”

“是的，大德！”

“居士！世尊所说的种种界是这些：眼界、色界、眼识界……（耳界、声界、耳识界；鼻界、香界、鼻识界；舌界、味界、舌识界；身界、触界、身识界；）……意界、法界、意识界。居士！这些就是世尊所说的种种界。”

一三 这时，质多居士对尊者伊西达多所说的话感到欢喜、随喜，然后用精美的硬食和软食，亲手供养长老比丘们，直到他们满足（表示足够）为止。

一四 吃完后，长老比丘们（洗净）手和钵，从座位上起来离开了。

一五 这时，上座长老对比丘尊者伊西达多说：“善哉！朋友伊西达多！这个问题你能明白（并解答），而我却不明白。那么，朋友伊西达多！以后再遇到这样的问题时，就由你来解答吧。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/7. Cittasaṃyutta 质多相应 (SN 41, 343-352)/7.1 Cittavagga 质多品 (SN 41.1-10, 343-352)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.1.3 Dutiyaisidattasutta 伊西达多之二 (SN 41.3, 345)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Dutiyaisidattasuttaṃ

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

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

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

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

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

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

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

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

☸---------------------------------------------------------------------

第三 伊西达多（二）

一 那时，众多的长老比丘们，住在摩叉止陀的芒果林中。

二 那时，质多居士来到这些长老比丘那里，礼拜他们后，坐在一边。

三 坐在一边的质多居士对长老比丘们说：“诸位大德！请长老们同意明天接受我的食物供养。”

长老比丘们沉默地表示同意。

四 这时，质多居士知道长老比丘们已经同意接受供养，就从座位上起来，礼拜他们，向右绕行后离开了。

五 这时，长老比丘们度过那一夜后，在第二天早上穿好下衣，拿着衣和钵，来到质多居士的住处，在准备好的座位上坐下。

六 质多居士来到长老比丘们面前，礼拜他们后，坐在一边。

七 坐在一边的质多居士对上座长老说：“大德长老！世间生起的这些各种各样的见解，比如：说‘世界是常恒的’，或说‘世界是非常恒的’；或说‘世界是有限的’，或说‘世界是无限的’；或说‘命就是身’，或说‘命与身是不同的’；或说‘如来死后存在’，或说‘如来死后不存在’；或说‘如来死后既存在又不存在’，或说‘如来死后既非存在又非不存在’等等，以及在《梵网经》中所说的六十二种见解。大德！这些见解，是因为什么存在而存在，因为什么不存在而消失呢？” 这样问时，上座长老沉默不语。

八 质多居士第二次……

九 质多居士第三次对上座长老说：“大德！世间生起的这些各种各样的见解，比如：说‘世界是常恒的’，或说‘世界是非常恒的’；或说‘世界是有限的’，或说‘世界是无限的’；或说‘命就是身’，或说‘命与身是不同的’；或说‘如来死后存在’，或说‘如来死后不存在’；或说‘如来死后既存在又不存在’；或说：‘如来死后既非存在又非不存在’等等，以及在《梵网经》中所说的六十二种见解。大德！这些见解，是因为什么存在而存在，因为什么不存在而消失呢？” 第三次，上座长老沉默不语。

一〇 这时偶有尊者伊西达多，在那个比丘僧团中是（戒腊）最浅的。

一一 这时，尊者伊西达多对上座长老说：“大德长老！我来回答质多居士的这个问题吧。”

“伊西达多！你来回答质多居士的这个问题吧。”

一二 “居士！你是不是这样问：‘大德长老！世间生起的这些各种各样的见解，比如：说“世界是常恒的”，或说“世界是非常恒的”……或说“如来死后既非存在又非不存在”等等，以及在《梵网经》中所说的六十二种见解。大德！这些见解，是因为什么存在而存在，因为什么不存在而消失呢？’”

“是的，大德！”

“居士！世间生起的这些各种各样的见解，比如：说‘世界是常恒的’，或说‘世界是非常恒的’；或说‘世界是有限的’，或说‘世界是无限的’；或说‘命就是身’，或说‘命与身是不同的’；或说‘如来死后存在’，或说‘如来死后不存在’；或说：‘如来死后既存在又不存在’，或说‘如来死后既非存在又非不存在’等等，以及在《梵网经》中所说的六十二种见解。居士！这些见解，在有‘我见’（萨迦耶见）的时候就会存在；在没有‘我见’的时候就不会存在。”

一三 “那么，大德！怎样会产生‘我见’呢？”

“居士！在这里，有些未听闻（正法）的凡夫，没有见过圣者，不了解圣者的法，没有在圣者的法中受过训练；没有见过善知识，不了解善知识的法，没有在善知识的法中受过训练。他们这样看待色蕴：认为‘色蕴是我’，或‘我拥有色蕴’，或‘色蕴在我之中’，或‘我在色蕴之中’。同样地看待受……想……行……识蕴：认为‘识蕴是我’，或‘我拥有识蕴’，或‘识蕴在我之中’，或‘我在识蕴之中’。居士！像这样，就产生了‘我见’。”

一四 “那么，大德！怎样才能不产生‘我见’呢？”

“居士！在这里，有些多闻的圣弟子，见过圣者，了解圣者的法，在圣者的法中善于受过训练；见过善知识，了解善知识的法，在善知识的法中善于受过训练。他们不认为‘色蕴是我’，不认为‘我拥有色蕴’，不认为‘色蕴在我之中’，也不认为‘我在色蕴之中’。同样地，不认为受……想……行……识蕴是我，不认为‘我拥有识蕴’，不认为‘识蕴在我之中’，也不认为‘我在识蕴之中’。居士！像这样，就不会产生‘我见’。”

一五 “大德！尊者伊西达多是从哪里来的呢？”

“居士！我来自阿槃提国。”

“大德！阿槃提国有一位名叫伊西达多的良家子，是我们一位未曾谋面的朋友，他已经出家了。尊者见过他吗？”

“是的，居士！”

“大德！那位尊者现在住在哪里呢？”

这样问时，尊者伊西达多沉默了。

“大德！您不就是伊西达多尊者吗？”

“是的，居士！”

“尊者伊西达多！请在摩叉止陀安住吧！芒果林很舒适宜人。我会努力为尊者伊西达多提供衣服、饮食、住所、医药等必需品的。”

“居士！你说得很好。”

一六 这时，质多居士对尊者伊西达多所说的话感到欢喜、随喜，然后用精美的硬食和软食，亲手供养长老比丘们，直到他们满足为止。

一七 吃完后，长老比丘们（洗净）手和钵，从座位上起来离开了。

一八 这时，上座长老对尊者伊西达多说：“善哉！朋友伊西达多！这个问题你能明白，而我却不明白。那么，朋友伊西达多！以后再遇到这样的问题时，就由你来解答吧。”

一九 随后，尊者伊西达多收拾好住处，拿着衣和钵，离开了摩叉止陀。他离开摩叉止陀后，就再也没有回来过。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/7. Cittasaṃyutta 质多相应 (SN 41, 343-352)/7.1 Cittavagga 质多品 (SN 41.1-10, 343-352)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.1.4 Mahakapāṭihāriyasutta 摩诃迦 (SN 41.4, 346)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Mahakapāṭihāriyasuttaṃ

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

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

Tena kho pana samayena āyasmā mahako tasmiṃ bhikkhusaṅghe sabbanavako hoti. Atha kho āyasmā mahako āyasmantaṃ theraṃ etadavoca – “sādhu khvassa, bhante thera, sītako ca vāto vāyeyya, abbhasampilāpo [abbhasaṃbilāpo (sī.), abbhasaṃvilāpo (pī.)] ca assa, devo ca ekamekaṃ phusāyeyyā”ti.

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

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

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

☸---------------------------------------------------------------------

第四 摩诃迦

一 一时，众多长老比丘们，住在摩叉山陀的安巴塔迦林中。

二 那时，质多居士来到这些长老比丘那里，顶礼了他们后，坐在一旁。

三 坐在一旁的质多居士对长老比丘们说：“尊者们！请长老们同意明天到我的牛舍接受食物供养。”

长老比丘们默然同意了。

四 这时，质多居士知道长老比丘们已经同意接受供养，就从座位起来，顶礼他们，向右绕行后离去。

五 这时，长老比丘们过了一夜后，在第二天清晨，穿好下衣，拿上衣、钵，来到质多居士的牛舍，坐在准备好的座位上。

六 于是，质多居士用上好的醍醐粥，亲手供养长老比丘们，直到他们满足表示不再需要为止。

七 吃完后，长老比丘们从钵中放开手，就从座位起来离开了。但质多居士说：“剩下的（食物）请处理掉吧！”就跟在长老比丘们的后面走。

八 当时天气炎热难耐，这些长老比丘们，身体感觉好像要融化一样，就像刚吃完那顿饭的人那样行走。

九 那时，尊者摩诃迦是这个比丘僧团中最年轻的一位。这位尊者摩诃迦对长老尊者说：“长老尊者！如果能吹来清凉的风，伴有隐约的雷声，再零星地落下几滴雨，那该多好啊？”

“贤友摩诃迦！如果能吹来清凉的风，伴有隐约的雷声，再零星地落下几滴雨，那确实很好。”

一〇 于是，尊者摩诃迦希望能吹来清凉的风，伴有隐约的雷声，再零星地落下几滴雨，便行使了这样的神通变化。

一一 质多居士心里想：“这位比丘僧团中最年轻的比丘，他竟然有如此的神通威力！”

一二 尊者摩诃迦到达寺院后，对长老尊者说：“长老尊者！这样足够了吗？”

“贤友摩诃迦！这样足够了！贤友摩诃迦！这件事已经做好了。贤友摩诃迦！这就算是供养了。”

一三 于是，长老比丘们回到了各自的住处，尊者摩诃迦也回到了自己的住处。

一四 质多居士来到尊者摩诃迦那里，顶礼尊者摩诃迦后，坐在一旁。

一五 坐在一旁的质多居士对尊者摩诃迦说：“尊者！请尊者摩诃迦为我示现超越凡人的法、神通神变吧。”

“既然如此，居士！你在门廊的外沿铺好上衣，再散放一捆草。”

“是的，尊者！”质多居士回答尊者摩诃迦后，就在门廊的外沿铺好上衣，散放了一捆草。

一六 接着，尊者摩诃迦进入住处，关上门闩，行使了这样的神通变化：从钥匙孔和门闩的缝隙中放出火焰，烧掉了草捆，却没有烧到上衣。

一七 接着，质多居士抖了抖上衣，既惊奇又感动得汗毛竖立，站在一旁。

一八 尊者摩诃迦从住处出来，对质多居士说：“居士！这样足够了吗？”

“尊者摩诃迦！足够了！尊者摩诃迦！这件事已经做好了！尊者摩诃迦！这就算是供养了。尊者！请尊者摩诃迦在摩叉山陀安住，在安巴塔迦林中安乐居住吧。我将努力为尊者筹备衣服、托钵食物、坐卧具、治病所需的药品等四种必需品。”

“居士！你说的很好。”

一九 这时，尊者摩诃迦收拾好坐卧具，拿上衣、钵，离开了摩叉山陀。他离开摩叉山陀之后，就再也没有回来过。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.9.12 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/7. Cittasaṃyutta 质多相应 (SN 41, 343-352)/7.1 Cittavagga 质多品 (SN 41.1-10, 343-352)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.1.5 Paṭhamakāmabhūsutta 迦摩浮之一 (SN 41.5, 347)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Paṭhamakāmabhūsuttaṃ

迦摩浮之一经

☆ 独轮车喻 ➾

① 无所亏（戒具足）；

② 有白色之覆盖（心善解脱）；

③ 车以一辐之轮而转（正念当下于此身之四威仪）；

④ 断流（断尽渴爱之暴流，不再流转、证无生智）；

⑤ 无缚（熄灭贪、瞋、痴三系缚）；

⑥ 而离苦（漏尽比丘）；

⑦ 见来者（见阿罗汉、即是见佛）。

347. Ekaṃ samayaṃ āyasmā kāmabhū macchikāsaṇḍe viharati ambāṭakavane.

［一、缘起：］那时，尊者迦摩浮住在渔夫群山的庵婆罗树林中。

Atha kho citto gahapati yenāyasmā kāmabhū tenupasaṅkami; upasaṅkamitvā āyasmantaṃ kāmabhuṃ abhivādetvā ekamantaṃ nisīdi.

那时，质多居士来到尊者迦摩浮的住处，顶礼尊者后，坐在一旁。

Ekamantaṃ nisinnaṃ kho cittaṃ gahapatiṃ āyasmā kāmabhū etadavoca –

［二、车喻：］尊者迦摩浮对坐在一旁的质多居士说：

“Vuttamidaṃ, gahapati –

“居士！有这样的话：

“Nelaṅgo setapacchādo, ekāro vattatī ratho;

‘无所亏，有白色的覆盖，车以一辐之轮而转；

Anīghaṃ passa āyantaṃ [appattaṃ (syā. kaṃ. ka.)], chinnasotaṃ abandhanan”ti.

断流、无缚，而离苦、见来者！’

“Imassa nu kho, gahapati, saṃkhittena bhāsitassa kathaṃ vitthārena attho daṭṭhabbo”ti?

居士！这句简略说的话，应当如何理解其详细含义呢？”

“Kiṃ nu kho etaṃ, bhante, bhagavatā bhāsitan”ti?

“尊者！这是世尊所说的吗？”

“Evaṃ, gahapatī”ti.

“是的，居士！”

“Tena hi, bhante, muhuttaṃ āgamehi yāvassa atthaṃ pekkhāmī”ti.

“那么，尊者！请稍等片刻，让我思索一下它的含义。”

Atha kho citto gahapati muhuttaṃ tuṇhī hutvā āyasmantaṃ kāmabhuṃ etadavoca –

［三、解说：］于是，质多居士沉默片刻后，对尊者迦摩浮说：

“‘Nelaṅgan’ti kho, bhante, sīlānametaṃ adhivacanaṃ.

➊ “‘无所亏’，尊者！这是诸戒（具足）的同义词。

‘Setapacchādo’ti kho, bhante, vimuttiyā etaṃ adhivacanaṃ.

➋ “‘有白色的覆盖’，尊者！这是（心）解脱的同义词。

‘Ekāro’ti kho, bhante, satiyā etaṃ adhivacanaṃ.

➌ “‘一辐之轮’，尊者！这是正念的同义词。

‘Vattatī’ti kho, bhante, abhikkamapaṭikkamassetaṃ adhivacanaṃ.

➍ “‘转’，尊者！这是前进后退（往返、行住坐卧）的同义词。

‘Ratho’ti kho, bhante, imassetaṃ cātumahābhūtikassa kāyassa adhivacanaṃ mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādanaparimaddanabhedanaviddhaṃsanadhammassa.

➎ “‘车’，尊者！这是指这个由四大组成、父母所生、饭食所积养、具有无常、受侵蚀、受磨损、破坏、毁灭性质的身体的同义词。

Rāgo kho, bhante, nīgho, doso nīgho, moho nīgho.

尊者！⑴ 贪欲是苦，⑵ 瞋恚是苦，⑶ 愚痴是苦。

Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.

对于漏尽比丘来说，这些已经被断除，根已被拔起，如同被砍断的多罗树，不能再生，未来也不会再生。

Tasmā khīṇāsavo bhikkhu ‘anīgho’ti vuccati.

➏ 因此，漏尽比丘被称为‘离苦’。

‘Āyantan’ti kho, bhante, arahato etaṃ adhivacanaṃ.

➐ “‘来者’，尊者！这是阿罗汉的同义词。

‘Soto’ti kho, bhante, taṇhāyetaṃ adhivacanaṃ.

➑ “‘流’，尊者！这是渴爱的同义词。

Sā khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.

➒ 对于漏尽比丘来说，渴爱已经被断除，根已被拔起，如同被砍断的多罗树，不能再生，未来也不会再生。

Tasmā khīṇāsavo bhikkhu ‘chinnasoto’ti vuccati.

是故，漏尽比丘被称为‘断流’。

Rāgo kho, bhante, bandhanaṃ, doso bandhanaṃ, moho bandhanaṃ.

➓ 尊者！⑴ 贪欲是束缚，⑵ 瞋恚是束缚，⑶ 愚痴是束缚。

Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.

对于漏尽比丘来说，这些已经被断除，根已被拔起，如同被砍断的多罗树，不能再生，未来也不会再生。

Tasmā khīṇāsavo bhikkhu ‘abandhano’ti vuccati.

是故，漏尽比丘被称为‘无缚’。

Iti kho, bhante, yaṃ taṃ bhagavatā vuttaṃ –

［四、总结：］所以，尊者！世尊所说的：

“Nelaṅgo setapacchādo, ekāro vattatī ratho;

‘无所亏，有白色的覆盖，车以一辐之轮而转；

Anīghaṃ passa āyantaṃ, chinnasotaṃ abandhanan”ti.

断流、无缚，而离苦、见来者！’

“Imassa kho, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti.

世尊所简略说的这句，我理解其详细含义是这样的。”

“Lābhā te, gahapati, suladdhaṃ te, gahapati! Yassa te gambhīre buddhavacane paññācakkhu kamatī”ti.

“居士！这是你的收获，居士！你善于获得！你的智慧之眼能通达甚深的佛语。”

Pañcamaṃ.

迦摩浮之一经 ～质多品‧第五经终

～《质多相应‧质多品‧Paṭhamakāmabhūsutta 迦摩浮之一经》(SN 41.5, 347)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/7. Cittasaṃyutta 质多相应 (SN 41, 343-352)/7.1 Cittavagga 质多品 (SN 41.1-10, 343-352)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.1.6 Dutiyakāmabhūsutta 迦摩浮之二 (SN 41.6, 348)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Dutiyakāmabhūsuttaṃ

迦摩浮之二

348. Ekaṃ samayaṃ āyasmā kāmabhū macchikāsaṇḍe viharati ambāṭakavane.

那时，尊者迦摩浮住在摩叉止陀山的安巴塔迦林中。

Atha kho citto gahapati yenāyasmā kāmabhū tenupasaṅkami; upasaṅkamitvā ekamantaṃ nisīdi.

那时，质多居士来到尊者迦摩浮的住处，到了之后，坐在一旁。

Ekamantaṃ nisinno kho citto gahapati āyasmantaṃ kāmabhuṃ etadavoca –

坐在一旁的质多居士问尊者迦摩浮道：

“kati nu kho, bhante, saṅkhārā”ti?

〈一〉“尊者！‘行’有几种呢？”

“Tayo kho, gahapati, saṅkhārā – kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro”ti.

“居士！有三种行：➊ 身行、➋ 语行、➌ 心行。”

“Sādhu, bhante”ti

“善哉，尊者！”

kho citto gahapati āyasmato kāmabhussa bhāsitaṃ abhinanditvā anumoditvā āyasmantaṃ kāmabhuṃ uttariṃ pañhaṃ apucchi –

质多居士对尊者迦摩浮所说感到欢喜、随喜，又进一步问尊者迦摩浮道：

〈二〉“katamo pana, bhante, kāyasaṅkhāro, katamo vacīsaṅkhāro, katamo cittasaṅkhāro”ti?

“那么，尊者！什么是身行？什么是语行？什么是心行呢？”

“Assāsapassāsā kho, gahapati, kāyasaṅkhāro, vitakkavicārā vacīsaṅkhāro, saññā ca vedanā ca cittasaṅkhāro”ti.

“居士！➊ 入息、出息是身行，➋ 寻、伺是语行，➌ 想和受是心行。”

“Sādhu, bhante”ti

“善哉，尊者！”

kho citto gahapati…pe… uttariṃ pañhaṃ apucchi –

质多居士欢喜、随喜...又进一步问尊者迦摩浮道：

“kasmā pana, bhante, assāsapassāsā kāyasaṅkhāro, kasmā vitakkavicārā vacīsaṅkhāro, kasmā saññā ca vedanā ca cittasaṅkhāro”ti?

〈三〉“那么，尊者！为什么入息、出息是身行？为什么寻、伺是语行？为什么想和受是心行呢？”

“Assāsapassāsā kho, gahapati, kāyikā.

➊ “居士！入息、出息是属于身体的。

Ete dhammā kāyappaṭibaddhā, tasmā assāsapassāsā kāyasaṅkhāro. 这些法是依附于身体的，所以入息、出息是身行。

Pubbe kho, gahapati, vitakketvā vicāretvā pacchā vācaṃ bhindati, tasmā vitakkavicārā vacīsaṅkhāro.

➋ 居士！先有寻、伺，然后才发出语言，所以寻、伺是语行。

Saññā ca vedanā ca cetasikā.

➌ 想和受是属于心的（心所法）。

Ete dhammā cittappaṭibaddhā, tasmā saññā ca vedanā ca cittasaṅkhāro”ti.

这些法是依附于心的，所以想和受是心行。”

Sādhu…pe… uttariṃ pañhaṃ apucchi –

“善哉，尊者！”...质多居士欢喜、随喜...又进一步问尊者迦摩浮道：

“kathaṃ pana, bhante, saññāvedayitanirodhasamāpatti hotī”ti?

〈四〉“那么，尊者！如何进入想受灭定呢？”

“Na kho, gahapati, saññāvedayitanirodhaṃ samāpajjantassa bhikkhuno evaṃ hoti –

“居士！进入想受灭定的比丘，不会生起这样的念头：

‘ahaṃ saññāvedayitanirodhaṃ samāpajjissan’ti vā

➊ ‘我将要进入想受灭定’，

‘ahaṃ saññāvedayitanirodhaṃ samāpajjāmī’ti vā

➋ 或者‘我正在进入想受灭定’，

‘ahaṃ saññāvedayitanirodhaṃ samāpanno’ti vā.

➌ 或者‘我已经进入想受灭定’。

Atha khvassa pubbeva tathā cittaṃ bhāvitaṃ hoti yaṃ taṃ tathattāya upanetī”ti.

而是他之前就已经如此修习了心，（这种修习）使他导向那样的状态。”

Sādhu …pe… uttariṃ pañhaṃ apucchi –

“善哉，尊者！”...质多居士欢喜、随喜...又进一步问尊者迦摩浮道：

“saññāvedayitanirodhaṃ samāpajjantassa pana, bhante, bhikkhuno katame dhammā paṭhamaṃ nirujjhanti, yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro”ti?

〈五〉“那么，尊者！比丘进入想受灭定时，先息灭哪种法呢？是身行呢？是语行呢？还是心行呢？”

“Saññāvedayitanirodhaṃ samāpajjantassa kho, gahapati, bhikkhuno vacīsaṅkhāro paṭhamaṃ nirujjhati, tato kāyasaṅkhāro, tato cittasaṅkhāro”ti.

“居士！进入想受灭定的比丘，➊ 先息灭语行，➋ 然后是身行，➌ 其次是心行。”

Sādhu…pe… uttariṃ pañhaṃ apucchi –

“善哉，尊者！”...质多居士欢喜、随喜...又进一步问尊者迦摩浮道：

“yvāyaṃ, bhante, mato kālaṅkato, yo cāyaṃ bhikkhu saññāvedayitanirodhaṃ samāpanno, imesaṃ kiṃ nānākaraṇan”ti?

〈六〉“尊者！一个死亡命终的人，和这位进入想受灭定的比丘，他们之间有什么差别呢？”

“Yvāyaṃ gahapati, mato kālaṅkato tassa kāyasaṅkhāro niruddho paṭippassaddho, vacīsaṅkhāro niruddho paṭippassaddho, cittasaṅkhāro niruddho paṭippassaddho, āyu parikkhīṇo, usmā vūpasantā, indriyāni viparibhinnāni.

“居士！一个死亡命终的人，他的 ➊ 身行已息灭、平息；➋ 语行已息灭、平息；➌ 心行已息灭、平息；➍ 寿命已尽、体温已息、诸根败坏。

Yo ca khvāyaṃ, gahapati, bhikkhu saññāvedayitanirodhaṃ samāpanno, tassapi kāyasaṅkhāro niruddho paṭippassaddho, vacīsaṅkhāro niruddho paṭippassaddho, cittasaṅkhāro niruddho paṭippassaddho, āyu aparikkhīṇo, usmā avūpasantā, indriyāni vippasannāni.

然而，居士！这位进入想受灭定的比丘，他的 ① 身行也已息灭、平息；② 语行也已息灭、平息；③ 心行也已息灭、平息；④ 但是，寿命未尽、体温未息，诸根明净——没有败坏。

Yvāyaṃ, gahapati, mato kālaṅkato, yo cāyaṃ bhikkhu saññāvedayitanirodhaṃ samāpanno, idaṃ nesaṃ nānākaraṇan”ti.

居士！一个死亡命终的人，和这位进入想受灭定的比丘；他们之间有这样的差别。”

Sādhu…pe… uttariṃ pañhaṃ apucchi –

“善哉，尊者！”...质多居士欢喜、随喜...又进一步问尊者迦摩浮道：

“kathaṃ pana, bhante, saññāvedayitanirodhasamāpattiyā vuṭṭhānaṃ hotī”ti?

〈七〉“那么，如何是从想受灭定出定呢？”

“Na kho, gahapati, saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa bhikkhuno evaṃ hoti –

“居士！比丘从想受灭定出定时，不会生起这样的念头：

‘ahaṃ saññāvedayitanirodhasamāpattiyā vuṭṭhahissan’ti vā

➊ 即‘我将要从想受灭定出定’，

‘ahaṃ saññāvedayitanirodhasamāpattiyā vuṭṭhahāmī’ti vā

➋ 或者‘我正在从想受灭定出定’，

‘ahaṃ saññāvedayitanirodhasamāpattiyā vuṭṭhito’ti vā.

➌ 或者‘我已经从想受灭定出定’。

Atha khvassa pubbeva tathā cittaṃ bhāvitaṃ hoti,

而是他之前就已经如此修习了心，
yaṃ taṃ tathattāya upanetī”ti.

（这种修习）使他导向那样的状态。”

Sādhu, bhante…pe… uttariṃ pañhaṃ apucchi –

“善哉，尊者！”...质多居士欢喜、随喜...又进一步问尊者迦摩浮道：

“saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa pana, bhante, bhikkhuno katame dhammā paṭhamaṃ uppajjanti, yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro”ti?

〈八〉“那么，尊者！比丘从想受灭定出定时，先生起哪种法呢？是身行呢？是语行呢？还是心行呢？”

“Saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa, gahapati, bhikkhuno cittasaṅkhāro paṭhamaṃ uppajjati, tato kāyasaṅkhāro, tato vacīsaṅkhāro”ti.

“居士！比丘从想受灭定出定时，➊ 先生起心行，➋ 然后是身行，➌ 其次是语行。”

Sādhu…pe… uttariṃ pañhaṃ apucchi –

“善哉，尊者！”...质多居士欢喜、随喜...又进一步问尊者迦摩浮道：

“saññāvedayitanirodhasamāpattiyā vuṭṭhitaṃ pana, bhante, bhikkhuṃ kati phassā phusanti”?

〈九〉“尊者！比丘从想受灭定出定时，接触几种触呢？”

“Saññāvedayitanirodhasamāpattiyā vuṭṭhitaṃ kho, gahapati, bhikkhuṃ tayo phassā phusanti – suññato phasso, animitto phasso, appaṇihito phasso”ti.

“居士！比丘从想受灭定出定时，接触三种触：➊ 空触、➋ 无相触、➌ 无愿触。”

Sādhu…pe… uttariṃ pañhaṃ apucchi –

“善哉，尊者！”...质多居士欢喜、随喜...又进一步问尊者迦摩浮道：

“saññāvedayitanirodhasamāpattiyā vuṭṭhitassa pana, bhante, bhikkhuno kiṃninnaṃ cittaṃ hoti, kiṃpoṇaṃ, kiṃpabbhāran”ti?

〈十〉“尊者！比丘从想受灭定出定后，心倾向于什么、朝向什么、趋向什么？”

“Saññāvedayitanirodhasamāpattiyā vuṭṭhitassa kho, gahapati, bhikkhuno vivekaninnaṃ cittaṃ hoti vivekapoṇaṃ vivekapabbhāran”ti.

“居士！比丘从想受灭定出定后，心 ➊ 倾向远离、➋ 朝向远离、➌ 趋向远离。”

“Sādhu, bhante”ti kho citto gahapati āyasmato kāmabhussa bhāsitaṃ abhinanditvā anumoditvā āyasmantaṃ kāmabhuṃ uttariṃ pañhaṃ apucchi –

“善哉，尊者！”质多居士对尊者迦摩浮所说感到欢喜、随喜，又进一步问尊者迦摩浮道：

“saññāvedayitanirodhasamāpattiyā pana, bhante, kati dhammā bahūpakārā”ti?

〈十一〉“还有，尊者！成就哪些法，对想受灭定有大的助益呢？”

“Addhā kho tvaṃ, gahapati, yaṃ paṭhamaṃ pucchitabbaṃ taṃ pucchasi. Api ca tyāhaṃ byākarissāmi.

“确实，居士！你把应该先问的问题放在后面问了；不过，我还是为你解答。

Saññāvedayitanirodhasamāpattiyā kho, gahapati, dve dhammā bahūpakārā – samatho ca vipassanā cā”ti. Chaṭṭhaṃ.

居士！成就二法，对想受灭定有大的助益，那就是：‘➊ 止和➋ 观’。”

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/7. Cittasaṃyutta 质多相应 (SN 41, 343-352)/7.1 Cittavagga 质多品 (SN 41.1-10, 343-352)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.1.7 Godattasutta 牛达多 (SN 41.7, 349)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Godattasuttaṃ

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

“Katamo ca, bhante, pariyāyo yaṃ pariyāyaṃ āgamma ime dhammā nānatthā ceva nānābyañjanā ca? Idha, bhante, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ [catutthiṃ (?)]. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena [abyāpajjhena (sī. syā. kaṃ. pī.), abyābajjhena (?)] pharitvā viharati. Karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. Ayaṃ vuccati, bhante, appamāṇā cetovimutti.

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

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

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

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

☸---------------------------------------------------------------------

第七 牛达多

一 那时，尊者牛达多住在摩叉止陀山的安巴塔迦林中。

二 那时，质多居士来到尊者牛达多的住处，顶礼尊者后，坐在一旁。

三 尊者牛达多对坐在一旁的质多居士说：“居士！这无量心解脱、无所有心解脱、空心解脱、无相心解脱，这些法是意义不同、名称也不同呢？还是意义相同，只是名称不同呢？”

四 “尊者！有一种情况，依此情况来看，这些法的意义不同，名称也不同。尊者！另外也有一种情况，依此情况来看，这些法的意义是相同的，只是名称不同。

五 那么，尊者！依哪种情况，这些法的意义不同，名称也不同呢？

尊者！在此，有比丘以充满慈爱的心，遍满一个方向而住，同样遍满第二、第三、第四个方向，以及上方、下方、横向（四周），在一切处，对一切众生，对所有世界，以广大、无量、无怨恨、无恼害的慈心遍满而住。以充满悲悯的心...以充满喜悦的心...以充满舍离的心，遍满一个方向而住，同样遍满第二、第三、第四个方向，以及上方、下方、横向（四周），在一切处，对一切众生，对所有世界，以广大、无量、无怨恨、无恼害的舍心遍满而住。尊者！这被称为无量心解脱。

六 尊者！什么是无所有心解脱呢？

尊者！在此，有比丘完全超越识无边处，（了知）‘无任何所有’，进入并安住于无所有处。尊者！这被称为无所有心解脱。

七 尊者！什么是空心解脱呢？

尊者！在此，有比丘去到森林、树下或空闲的房子，如此思量：‘这是空的，没有我或我所。’尊者！这被称为空心解脱。

八 尊者！什么是无相心解脱呢？在此，比丘因不作意一切相，进入并安住于无相心定。尊者！这被称为无相心解脱。

九 尊者！依这种情况，可以说这些法的意义各不相同，名称也各不相同，这就是那种情况。

一〇 尊者！依哪种情况，可以说这些法的意义是相同的，只是名称不同呢？

一一 尊者！贪欲是制造限量的，瞋恚是制造限量的，愚痴是制造限量的。对于漏尽比丘来说，这些已经被断除，根已被拔起，如同被砍断的多罗树，不能再生，是未来不会再生的法。尊者！在所有无量心解脱中，不动心解脱被称为是其中最殊胜的。而这不动心解脱，是因为空于贪欲、空于瞋恚、空于愚痴。

一二 尊者！贪欲是障碍，瞋恚是障碍，愚痴是障碍。对于漏尽比丘来说，这些已经被断除，根已被拔起，如同被砍断的多罗树，不能再生，是未来不会再生的法。尊者！在所有无所有心解脱中，不动心解脱被称为是其中最殊胜的。而这不动心解脱，是因为空于贪欲、空于瞋恚、空于愚痴。

一三 尊者！贪欲是制造相的，瞋恚是制造相的，愚痴是制造相的。对于漏尽比丘来说，这些已经被断除，根已被拔起，如同被砍断的多罗树，不能再生，是未来不会再生的法。尊者！在所有无相心解脱中，不动心解脱被称为是其中最殊胜的。而这不动心解脱，是因为空于贪欲、空于瞋恚、空于愚痴。

一四 尊者！依这种情况，可以说这些法的意义是相同的，只是名称不同而已，其情况就在于此。”

“居士！这是你的收获，居士！你善于获得！你的智慧之眼能通达甚深的佛语。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/7. Cittasaṃyutta 质多相应 (SN 41, 343-352)/7.1 Cittavagga 质多品 (SN 41.1-10, 343-352)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.1.8 Nigaṇṭhanāṭaputtasutta 尼乾陀 (SN 41.8, 350)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Nigaṇṭhanāṭaputtasuttaṃ

350. Tena kho pana samayena nigaṇṭho nāṭaputto [nātaputto (sī.)] macchikāsaṇḍaṃ anuppatto hoti mahatiyā nigaṇṭhaparisāya saddhiṃ. Assosi kho citto gahapati – “nigaṇṭho kira nāṭaputto macchikāsaṇḍaṃ anuppatto mahatiyā nigaṇṭhaparisāya saddhin”ti. Atha kho citto gahapati sambahulehi upāsakehi saddhiṃ yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhena nāṭaputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho cittaṃ gahapatiṃ nigaṇṭho nāṭaputto etadavoca – “saddahasi tvaṃ, gahapati, samaṇassa gotamassa – atthi avitakko avicāro samādhi, atthi vitakkavicārānaṃ nirodho”ti?

“Na khvāhaṃ ettha, bhante, bhagavato saddhāya gacchāmi. Atthi avitakko avicāro samādhi, atthi vitakkavicārānaṃ nirodho”ti. Evaṃ vutte, nigaṇṭho nāṭaputto ulloketvā [sakaṃ parisaṃ apaloketvā (sī. syā. kaṃ.), oloketvā (sī. aṭṭha. syā. aṭṭha.)] etadavoca – “idaṃ bhavanto passantu, yāva ujuko cāyaṃ citto gahapati, yāva asaṭho cāyaṃ citto gahapati, yāva amāyāvī cāyaṃ citto gahapati, vātaṃ vā so jālena bādhetabbaṃ maññeyya, yo vitakkavicāre nirodhetabbaṃ maññeyya, sakamuṭṭhinā vā so gaṅgāya sotaṃ āvāretabbaṃ maññeyya, yo vitakkavicāre nirodhetabbaṃ maññeyyā”ti.

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

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

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

☸---------------------------------------------------------------------

第八 尼干陀

二 那时，尼干陀·若提子和他的大群尼干陀弟子们一起来到了摩叉止陀山。

三 质多居士听说尼干陀·若提子和他的大群尼干陀弟子们到达了摩叉止陀山。

四 于是，质多居士和众多在家弟子们一起去尼干陀·若提子那里。到了之后，与他互相问候，交谈了友好、恳切的话语后，坐在一旁。

五 尼干陀·若提子对坐在一旁的质多居士说：“居士！你相信沙门乔达摩吗？（相信他所说的）有没有无寻无伺的三昧，有没有寻伺的灭尽呢？”

“尊者！我并非因为*相信*世尊（才这么说），（而是因为我知道）确实有无寻无伺的三昧，有寻伺的灭尽。”

六 听他这么说，尼干陀·若提子回头看着自己的弟子们说：“各位请看，这位质多居士是多么正直啊！这位质多居士是多么不狡诈啊！这位质多居士是多么不虚伪啊！谁要是认为寻和伺可以被灭尽，那就像是想用网去捕捉风。谁要是认为寻和伺可以被灭尽，那就像是想用自己的拳头去阻挡恒河的流水。”

七 “尊者！您认为：智慧和信心，哪一个更殊胜呢？”

“居士！智慧比信心更殊胜。”

八 “尊者！只要我愿意，就能远离诸欲，远离不善法，进入并安住于有寻有伺、由远离而生喜乐的初禅。尊者！只要我愿意，就能平息寻、伺，内心寂静，心达到单一性，进入并安住于无寻无伺、由定而生喜乐的第二禅。尊者！只要我愿意，就能离喜，安住于舍，具足正念正知，以身感受乐，正如圣者所说：‘具舍、念、乐住者’，进入并安住于第三禅。尊者！只要我愿意，就能舍弃乐，舍弃苦，并且先前已经灭除了喜和忧，进入并安住于不苦不乐、舍念清净的第四禅。尊者！我如此知道、如此见到，还需要去相信其他的沙门或婆罗门（关于此事）吗？确实有无寻无伺的三昧，有寻伺的灭尽。”

九 听他这么说时，尼干陀·若提子又回头看着自己的弟子们说：“各位请看，这位质多居士是多么不正直啊！这位质多居士是多么狡诈啊！这位质多居士多么虚伪啊！”

“尊者！刚才我们还了解您是这样说的：‘各位请看，这位质多居士是多么正直啊！这位质多居士多么不狡诈啊！这位质多居士多么不虚伪啊！’可是现在，尊者！我们又了解您是这样说的：‘各位请看，这位质多居士多么不正直啊！这位质多居士多么狡诈啊！这位质多居士多么虚伪啊！’

一〇 尊者！如果您先前说的是真话，那么您后面说的就是假话。然而，尊者！如果您后面说的是真话，那么您先前说的就是假话。尊者！这里有十个合乎法义的问题可以提出来。当您了解了它们的意义时，您和您的尼干陀团体就可以来反驳我了。一个问题，一次提问，一个解答；两个问题，两次提问，两个解答；三个问题，三次提问，三个解答；四个问题，四次提问，四个解答；五个问题，五次提问，五个解答；六个问题，六次提问，六个解答；七个问题，七次提问，七个解答；八个问题，八次提问，八个解答；九个问题，九次提问，九个解答；十个问题，十次提问，十个解答。”

一一 此时，质多居士向尼干陀·若提子提出了这十个合乎法义的问题后，便从座位起来离开了。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/7. Cittasaṃyutta 质多相应 (SN 41, 343-352)/7.1 Cittavagga 质多品 (SN 41.1-10, 343-352)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.1.9 Acelakassapasutta 裸形 (SN 41.9, 351)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Acelakassapasuttaṃ

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

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

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

☸---------------------------------------------------------------------

第九 裸行者

二 那时，裸行者迦叶来到了摩叉止陀山，他是质多居士在家时的老朋友。

三 质多居士听说：“我们那位在家时的老朋友，裸行者迦叶来到了摩叉止陀山。”

那时，质多居士去裸行者迦叶那里，与他互相问候，交谈了亲切、恳切的话语后，坐在一旁。

四 坐在一旁的质多居士问裸行者迦叶道：“尊者迦叶！您出家多久了？”

“居士！我出家已经三十年了。”

“尊者！在这出家的三十年里，您是否证得了任何超越凡人的法、足以称为圣者的特殊知见，并安住于安乐之中呢？”

“居士！我出家这三十年里，除了裸行、剃头和拔除须发之外，并没有证得任何超越凡人的法、足以称为圣者的特殊知见，也没有安住于安乐。”

六 听他这么说，质多居士对裸行者迦叶说：“真是不可思议啊，先生！真是稀有啊，先生！佛法被阐述得多么好啊！（相比之下）竟然（有人）三十年除了裸行、剃发、拔发之外，没有获得任何超越凡人的法、足以称为圣者的特殊知见、安乐住。”

七 “那么，居士！你作优婆塞（在家男弟子）有多久了？”

“尊者！我作优婆塞以来，也已经三十年了。”

八 “居士！你在这三十年里，曾获得过超越凡人的法、足以称为圣者的特殊知见，并安住于安乐吗？”

“尊者！在家人也能做到。尊者！只要我愿意，就能远离诸欲，远离不善法，进入并安住于有寻有伺、由远离而生喜乐的初禅。尊者！只要我愿意，就能平息寻、伺…进入并安住于第二禅。尊者！只要我愿意，就能离喜…进入并安住于第三禅。尊者！只要我愿意，就能舍弃乐…进入并安住于第四禅。尊者！如果我比世尊先去世的话，世尊会这样为我授记，那也并不奇怪：‘已经没有那种能让质多居士再回到这个世界的结缚了。’”

九 听他这么说，裸行者迦叶对质多居士说：“真是不可思议啊，先生！真是稀有啊，先生！佛法被阐述得多么好啊！竟然连穿着白衣的在家人，都能证得如此超越凡人的法、足以称为圣者的特殊知见，安住于安乐。居士！愿我能在这法和律中出家，得到具足戒。”

一〇 于是，质多居士带着裸行者迦叶，来到长老比丘们那里，对他们说：“尊者们！这位裸行者迦叶是我们俗家的老朋友，请长老们允许他出家、受具足戒。我将努力为他筹备衣服、托钵食物、坐卧具、治病所需的药品等四种必需品。”

一一 裸行者迦叶就在这法和律中得到了出家、得到了具足戒。受具足戒后不久，尊者迦叶独自远离尘嚣，保持不放逸，精进努力、专心修行，不久之后，就证得了善家子弟正确地从家庭出家到非家庭生活所追求的目标——那无上的梵行终点（涅槃）。他在现世中，通过自己的超凡智慧亲自证悟、实现，并安住于其中。他了知：‘生已尽，梵行已立，所作已作，不再有（轮回）状态了！’

尊者迦叶于是成为了阿罗汉中的一员。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.3.31 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/7. Cittasaṃyutta 质多相应 (SN 41, 343-352)/7.1 Cittavagga 质多品 (SN 41.1-10, 343-352)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.1.10 Gilānadassanasutta 探病经 (SN 41.10, 352)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Gilānadassanasuttaṃ

《探病经》

☆ 质多居士（ Citto ） ➾

维摩诘（ Vimalakira ）有亲友探病的故事──

质多居士也有病笃，往生前教诫亲友的事迹。

可知维摩诘所说经，应是探病经事迹的改写！

352. Tena kho pana samayena citto gahapati ābādhiko hoti dukkhito bāḷhagilāno.

〈壹、质多重病 ➲〉

那时，质多居士生病了，病得很重，病情危急，非常痛苦。

Atha kho sambahulā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā saṅgamma samāgamma cittaṃ gahapatiṃ etadavocuṃ –

［㊀ 轮王无常 ➥］

那时，众多居住在寺院、森林、树木、药草和无花果树林中的地居天神们，聚集到一起，对质多居士这样说：

“paṇidhehi, gahapati, anāgatamaddhānaṃ rājā assaṃ cakkavattī”ti.

“居士！请发愿吧，愿你来世成为转轮圣王！”

Evaṃ vutte, citto gahapati tā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā etadavoca –

听他们这么说，质多居士对那些居住在寺院、森林、树木、药草和无花果树林中的地居天神们这样回答：

“tampi aniccaṃ, tampi addhuvaṃ, tampi pahāya gamanīyan”ti.

“那也是无常的，那也是不稳固的，那也是必须舍弃而去的！”

Evaṃ vutte, cittassa gahapatino mittāmaccā ñātisālohitā cittaṃ gahapatiṃ etadavocuṃ –

［㊁ 亲友疑惑 ➥］

听他这么说，质多居士的朋友、同事、亲戚、家属们对质多居士这样说：

“satiṃ, ayyaputta, upaṭṭhapehi, mā vippalapī”ti.

“贵子！请保持正念！不要说胡话！”

“Kiṃ tāhaṃ vadāmi yaṃ maṃ tumhe evaṃ vadetha –

“我刚才对他们说了什么，以至于你们这样对我说：

‘satiṃ, ayyaputta, upaṭṭhapehi, mā vippalapī’”ti?

‘贵子！请保持正念！不要说胡话！’？”

“Evaṃ kho tvaṃ, ayyaputta, vadesi –

“贵子！你是这样说的：

‘tampi aniccaṃ, tampi addhuvaṃ, tampi pahāya gamanīyan’”ti.

‘那也是无常的，那也是不稳固的，那也是必须舍弃而去的！’”

“Tathā hi pana maṃ ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā evamāhaṃsu –

［㊂ 质多释疑 ➥］

“确实如此！但那是因为居住在寺院、森林、树木、药草和无花果树林中的地居天神们曾对我这样说：

‘paṇidhehi, gahapati, anāgatamaddhānaṃ rājā assaṃ cakkavattī’ti.

‘居士！请发愿吧，愿你来世成为转轮圣王！’

Tāhaṃ evaṃ vadāmi –

所以我才对他们那样回答：

‘tampi aniccaṃ…pe… tampi pahāya gamanīyan’”ti.

‘那也是无常的…（省略）…那也是必须舍弃而去的！’”

“Kiṃ pana tā, ayyaputta, ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā

“还有，贵子！那些居住在寺院、森林、树木、药草和无花果树林中的地居天神们，
atthavasaṃ sampassamānā evamāhaṃsu –

是看到了什么原因，才想要这样对你说：

‘paṇidhehi, gahapati, anāgatamaddhānaṃ rājā assaṃ cakkavattī’”ti?

‘居士！请发愿吧，愿你来世成为转轮圣王’呢？”

“Tāsaṃ kho ārāmadevatānaṃ vanadevatānaṃ rukkhadevatānaṃ osadhitiṇavanappatīsu adhivatthānaṃ devatānaṃ evaṃ hoti –

［㊃ 成就戒德 ➥］

“那些居住在寺院、森林、树木、药草和无花果树林中的地居天神们是这样想的：

‘ayaṃ kho citto gahapati, sīlavā [sīlavanto (ka.)] kalyāṇadhammo.

‘这位质多居士是具足戒行者、品德善良者；

Sace paṇidahissati –

如果他发愿：
anāgatamaddhānaṃ rājā assaṃ cakkavattī’ti,

“愿我来世成为转轮圣王！”

‘tassa kho ayaṃ ijjhissati, sīlavato cetopaṇidhi visuddhattā dhammiko

那么因为他这位持戒者的心愿是清净的，（此愿望）将会成功；他这位如法者
dhammikaṃ phalaṃ anupassatī’ti.

会看到如法的果报。’

Imaṃ kho tā ārāmadevatā vanadevatā rukkhadevatā osadhitiṇavanappatīsu adhivatthā devatā

那些居住在此寺院、森林、树木、药草和无花果树林中的地居天神们，
atthavasaṃ sampassamānā evamāhaṃsu –

是看到了这个原因，才想要这样对我说：

‘paṇidhehi, gahapati, anāgatamaddhānaṃ rājā assaṃ cakkavattī’ti.

‘居士！请发愿吧，愿你来世成为转轮圣王！’

Tāhaṃ evaṃ vadāmi –

所以我才对他们那样回答：

‘tampi aniccaṃ, tampi addhuvaṃ, tampi pahāya gamanīyan’”ti.

‘那也是无常的，那也是不稳固的，那也是必须舍弃而去的！’”

“Tena hi, ayyaputta, amhepi ovadāhī”ti.

“既然如此，贵子！也请教导我们吧！”

“Tasmā hi vo evaṃ sikkhitabbaṃ –

〈贰、净信三宝 ➲〉

“因此，你们应当这样学习——
buddhe aveccappasādena samannāgatā bhavissāma –

［㊀ 净信佛宝 ➥］

（愿我们）对佛陀具足不可动摇的净信！

‘itipi so bhagavā

（恭诵如来十号：）

‘像这样，那位世尊
arahaṃ

① 是阿罗汉（应供者）；
sammāsambuddho

② 是正等正觉者（正遍知）；
vijjācaraṇasampanno

③ 是明行具足者；
sugato

④ 是善逝者；
lokavidū

⑤ 是世间解者；
anuttaro

⑥ 是无上士；
purisadammasārathi

⑦ 是调御丈夫者；
satthā devamanussānaṃ

⑧ 是天人导师；
buddho

⑨ 是佛陀；
bhagavā’ti.

⑩ 是世尊。’

Dhamme aveccappasādena samannāgatā bhavissāma –

［㊁ 净信法宝 ➥］

（愿我们）对法具足不可动摇的净信！

‘svākkhāto bhagavatā dhammo

‘世尊所善说的法——
sandiṭṭhiko

① 是当下可见、可自证的（超越空间）；
akāliko

② 是不受时间限制的（超越时间）；
ehipassiko

③ 是欢迎来看、来求证的；
opaneyyiko

④ 是能够引导（趋向涅槃）的；
paccattaṃ veditabbo viññūhī’ti.

⑤ 是智者们各自可以亲证的。’

Saṅghe aveccappasādena samannāgatā bhavissāma –

［㊂ 净信僧宝 ➥］

（愿我们）对僧伽具足不可动摇的净信！

‘suppaṭipanno bhagavato sāvakasaṅgho,

‘① 世尊的圣弟子僧伽，是善于行道的；
ujuppaṭipanno bhagavato sāvakasaṅgho,

② 世尊的圣弟子僧伽，是正直行道的；
ñāyappaṭipanno bhagavato sāvakasaṅgho,

③ 世尊的圣弟子僧伽，是如理行道的；
sāmīcippaṭipanno bhagavato sāvakasaṅgho,

④ 世尊的圣弟子僧伽，是和敬行道的；
yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā

⑤ 也就是四双八辈的圣者；
esa bhagavato sāvakasaṅgho

这世尊的圣弟子僧伽——
āhuneyyo

⑥ 值得供养；
pāhuneyyo

⑦ 值得款待；
dakkhiṇeyyo

⑧ 值得布施；
añjalikaraṇīyo

⑨ 值得合掌礼敬；
anuttaraṃ puññakkhettaṃ lokassā’ti.

⑩ 是世间的无上福田。’

Yaṃ kho pana kiñci kule deyyadhammaṃ sabbaṃ taṃ

凡是家中还有任何可以布施的财物，都要将这一切——
appaṭivibhattaṃ bhavissati sīlavantehi kalyāṇadhammehīti evañhi vo sikkhitabban”ti.

毫无分别地与有戒行者、品德善良者分享，你们确实应当这样学习！”

Atha kho citto gahapati mittāmacce ñātisālohite

〈叁、结语 ➲〉

那时，质多居士确实使朋友、同事、亲戚、家属们——
buddhe ca dhamme ca saṅghe ca cāge ca samādapetvā kālamakāsīti.

对佛、法、僧以及布施都建立了信心（或：鼓励他们建立信心）之后，就去世了。

Dasamaṃ.

探病经 ～质多品‧第十经终

～《质多相应‧质多品‧Gilānadassanasutta 探病经》(SN 41.10, 352)

Cittasaṃyuttaṃ samattaṃ.

质多相应 ～六处篇‧第七相应终

Tassuddānaṃ –

此品（十经）摄颂曰：

Saṃyojanaṃ dve isidattā,

（一）系缚、（二）伊西达多之一、（三）伊西达多之二，
mahako kāmabhūpi ca;

（四）摩诃迦、（五）迦摩浮之一、（六）迦摩浮之二；

Godatto ca nigaṇṭho ca,

（七）牛达多、（八）尼干陀，
acelena gilānadassananti.

（九）裸行者、（十）探病经。

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/8. Gāmaṇisaṃyutta 聚落主相应 (SN 42, 353-365)/8.1 Gāmaṇivagga 聚落主品 (SN 42.1-13, 353-365)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.1.1 Caṇḍasutta 暴恶 (SN 42.1, 353)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Gāmaṇisaṃyuttaṃ

1. Caṇḍasuttaṃ

353. Sāvatthinidānaṃ. Atha kho caṇḍo gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho caṇḍo gāmaṇi bhagavantaṃ etadavoca – “ko nu kho, bhante, hetu, ko paccayo yena midhekacco caṇḍo caṇḍotveva [yena midhekacco caṇḍoteva (sī. pī.)] saṅkhaṃ gacchati. Ko pana, bhante, hetu, ko paccayo yena midhekacco sorato soratotveva [yena midhekacco suratoteva (sī. pī.)] saṅkhaṃ gacchatī”ti? “Idha, gāmaṇi, ekaccassa rāgo appahīno hoti. Rāgassa appahīnattā pare kopenti, parehi kopiyamāno kopaṃ pātukaroti. So caṇḍotveva saṅkhaṃ gacchati. Doso appahīno hoti. Dosassa appahīnattā pare kopenti, parehi kopiyamāno kopaṃ pātukaroti. So caṇḍotveva saṅkhaṃ gacchati. Moho appahīno hoti. Mohassa appahīnattā pare kopenti, parehi kopiyamāno kopaṃ pātukaroti. So caṇḍotveva saṅkhaṃ gacchati. Ayaṃ kho, gāmaṇi, hetu, ayaṃ paccayo yena midhekacco caṇḍo caṇḍotveva saṅkhaṃ gacchati”.

“Idha pana, gāmaṇi, ekaccassa rāgo pahīno hoti. Rāgassa pahīnattā pare na kopenti, parehi kopiyamāno kopaṃ na pātukaroti. So soratotveva saṅkhaṃ gacchati. Doso pahīno hoti. Dosassa pahīnattā pare na kopenti, parehi kopiyamāno kopaṃ na pātukaroti. So soratotveva saṅkhaṃ gacchati. Moho pahīno hoti. Mohassa pahīnattā pare na kopenti, parehi kopiyamāno kopaṃ na pātukaroti. So soratotveva saṅkhaṃ gacchati. Ayaṃ kho, gāmaṇi, hetu ayaṃ paccayo yena midhekacco sorato soratotveva saṅkhaṃ gacchatī”ti.

Evaṃ vutte, caṇḍo gāmaṇi bhagavantaṃ etadavoca – “abhikkantaṃ, bhante, abhikkantaṃ, bhante! Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti; evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第八 聚落主相应

第一 暴恶

一 那时，世尊住在舍卫城的祇树给孤独园。

二 那时，暴恶村长来到世尊那里，顶礼世尊后，坐在一边。

三 坐在一边的暴恶村长对世尊说：“尊者！是什么原因，是什么缘由，使得有些人被称为‘暴恶’呢？又是什么原因，是什么缘由，使得有些人被称为‘柔和’呢？”

四 “村长！在这里，有些人没有舍弃贪欲。因为没有舍弃贪欲，（他人）就会激怒他，被（他人）激怒时，他就表现出愤怒。这样的人就被称为‘暴恶’。有些人没有舍弃瞋恚。因为没有舍弃瞋恚，（他人）就会激怒他，被（他人）激怒时，他就表现出愤怒。这样的人就被称为‘暴恶’。有些人没有舍弃愚痴。因为没有舍弃愚痴，（他人）就会激怒他，被（他人）激怒时，他就表现出愤怒。这样的人就被称为‘暴恶’。

村长！这就是有些人被称为‘暴恶’的原因和缘由。”

五 然而，村长！在这里，有些人已经舍弃了贪欲。因为舍弃了贪欲，（他人）就不会激怒他，被（他人）激怒时，他也不表现出愤怒。这样的人就被称为‘柔和’。有些人已经舍弃了瞋恚。因为舍弃了瞋恚，（他人）就不会激怒他，被（他人）激怒时，他也不表现出愤怒。这样的人就被称为‘柔和’。有些人已经舍弃了愚痴。因为舍弃了愚痴，（他人）就不会激怒他，被（他人）激怒时，他也不表现出愤怒。这样的人就被称为‘柔和’。

村长！这就是有些人被称为‘柔和’的原因和缘由。”

六 听了这些话，暴恶村长对世尊说：“太好了！尊者！太好了！尊者！就像把倒下的扶起来，把遮盖的显露出来，给迷路的人指明道路，在黑暗中举起油灯，让有眼睛的人能看见东西一样；世尊也同样用种种善巧方法阐明了法。尊者！我现在皈依世尊，皈依法，皈依比丘僧团。愿世尊接纳我为优婆塞，从今天起，尽形寿皈依。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/8. Gāmaṇisaṃyutta 聚落主相应 (SN 42, 353-365)/8.1 Gāmaṇivagga 聚落主品 (SN 42.1-13, 353-365)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.1.2 Tālapuṭasutta 布吒 (SN 42.2, 354)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Tālapuṭasuttaṃ

354. Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho tālapuṭo [tālaputto (sī. syā. kaṃ.)] naṭagāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho tālapuṭo naṭagāmaṇi bhagavantaṃ etadavoca – “sutaṃ metaṃ, bhante, pubbakānaṃ ācariyapācariyānaṃ naṭānaṃ bhāsamānānaṃ – ‘yo so naṭo raṅgamajjhe samajjamajjhe saccālikena janaṃ hāseti rameti, so kāyassa bhedā paraṃ maraṇā pahāsānaṃ devānaṃ sahabyataṃ upapajjatī’ti. Idha bhagavā kimāhā”ti? “Alaṃ, gāmaṇi, tiṭṭhatetaṃ. Mā maṃ etaṃ pucchī”ti. Dutiyampi kho tālapuṭo naṭagāmaṇi bhagavantaṃ etadavoca – “sutaṃ metaṃ, bhante, pubbakānaṃ ācariyapācariyānaṃ naṭānaṃ bhāsamānānaṃ – ‘yo so naṭo raṅgamajjhe samajjamajjhe saccālikena janaṃ hāseti rameti, so kāyassa bhedā paraṃ maraṇā pahāsānaṃ devānaṃ sahabyataṃ upapajjatī’ti. Idha bhagavā kimāhā”ti? “Alaṃ, gāmaṇi, tiṭṭhatetaṃ. Mā maṃ etaṃ pucchī”ti. Tatiyampi kho tālapuṭo naṭagāmaṇi bhagavantaṃ etadavoca – “sutaṃ metaṃ, bhante, pubbakānaṃ ācariyapācariyānaṃ naṭānaṃ bhāsamānānaṃ – ‘yo so naṭo raṅgamajjhe samajjamajjhe saccālikena janaṃ hāseti rameti, so kāyassa bhedā paraṃ maraṇā pahāsānaṃ devānaṃ sahabyataṃ upapajjatī’ti. Idha bhagavā kimāhā”ti?

“Addhā kho tyāhaṃ, gāmaṇi, na labhāmi [nālatthaṃ (syā. kaṃ. pī. ka.)] – ‘alaṃ, gāmaṇi, tiṭṭhatetaṃ, mā maṃ etaṃ pucchī’ti. Api ca tyāhaṃ byākarissāmi. Pubbe kho, gāmaṇi, sattā avītarāgā rāgabandhanabaddhā. Tesaṃ naṭo raṅgamajjhe samajjamajjhe ye dhammā rajanīyā te upasaṃharati bhiyyosomattāya. Pubbe kho, gāmaṇi, sattā avītadosā dosabandhanabaddhā. Tesaṃ naṭo raṅgamajjhe samajjamajjhe ye dhammā dosanīyā te upasaṃharati bhiyyosomattāya. Pubbe kho, gāmaṇi, sattā avītamohā mohabandhanabaddhā. Tesaṃ naṭo raṅgamajjhe samajjamajjhe ye dhammā mohanīyā te upasaṃharati bhiyyosomattāya. So attanā matto pamatto pare madetvā pamādetvā kāyassa bhedā paraṃ maraṇā pahāso nāma nirayo tattha upapajjati. Sace kho panassa evaṃdiṭṭhi hoti – ‘yo so naṭo raṅgamajjhe samajjamajjhe saccālikena janaṃ hāseti rameti, so kāyassa bhedā paraṃ maraṇā pahāsānaṃ devānaṃ sahabyataṃ upapajjatī’ti, sāssa hoti micchādiṭṭhi. Micchādiṭṭhikassa kho panāhaṃ, gāmaṇi, purisapuggalassa dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi – nirayaṃ vā tiracchānayoniṃ vā”ti.

Evaṃ vutte, tālapuṭo naṭagāmaṇi, parodi, assūni pavattesi. “Etaṃ kho tyāhaṃ, gāmaṇi, nālatthaṃ – ‘alaṃ, gāmaṇi, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī’”ti. “Nāhaṃ, bhante, etaṃ rodāmi yaṃ maṃ bhagavā evamāha; api cāhaṃ, bhante, pubbakehi ācariyapācariyehi naṭehi dīgharattaṃ nikato vañcito paluddho – ‘yo so naṭo raṅgamajjhe samajjamajjhe saccālikena janaṃ hāseti rameti so kāyassa bhedā paraṃ maraṇā pahāsānaṃ devānaṃ sahabyataṃ upapajjatī’”ti. “Abhikkantaṃ, bhante, abhikkantaṃ, bhante! Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti; evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampadan”ti. Alattha kho tālapuṭo naṭagāmaṇi bhagavato santike pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno ca panāyasmā tālapuṭo…pe… arahataṃ ahosīti. Dutiyaṃ.

☸---------------------------------------------------------------------

第二 布吒

一 那时，世尊住在王舍城的竹林迦兰陀园。

二 那时，身为演员领班的村长多罗弗多来到世尊那里，顶礼世尊后，坐在一边。

三 坐在一边的演员领班村长多罗弗多对世尊说：“尊者！我听以前世代相传的演员老师们说：‘那些演员，在舞台上、在剧场中，用或真或假的表演来娱乐、取悦人们，他们身体败坏、死亡之后，会投生到喜笑天（Pahāsa deva）中，与他们为伴。’世尊对此怎么说呢？”

“村长！够了！别问这个了，不要问我这个问题。”

四 演员领班村长多罗弗多第二次对世尊说：“尊者！我听以前世代相传的演员老师们说：‘那些演员，在舞台上、在剧场中，用或真或假的表演来娱乐、取悦人们，他们身体败坏、死亡之后，会投生到喜笑天中，与他们为伴。’世尊！对此怎么说呢？”

“村长！够了！别问这个了，不要问我这个问题。”

五 演员领班村长多罗弗多第三次对世尊说：“尊者！我听以前世代相传的演员老师们说：‘那些演员，在舞台上、在剧场中，用或真或假的表演来娱乐、取悦人们，他们身体败坏、死亡之后，会投生到喜笑天中，与他们为伴。’世尊！对此怎么说呢？”

“村长！我的确没有允许你问——我说：‘村长！够了！别问这个了，不要问我这个问题。’但我还是要为你解说。

六 村长！先前，众生没有远离贪欲，被贪欲的束缚所束缚。演员在舞台上、在剧场中，对他们展示那些能激起贪欲的事物，使他们的贪欲更加增长。村长！先前，众生没有远离瞋恚，被瞋恚的束缚所束缚。演员在舞台上、在剧场中，对他们展示那些能激起瞋恚的事物，使他们的瞋恚更加增长。村长！先前，众生没有远离愚痴，被愚痴的束缚所束缚。演员在舞台上、在剧场中，对他们展示那些能激起愚痴的事物，使他们的愚痴更加增长。

七 那演员自己沉醉放逸，也让别人沉醉放逸，身体败坏、死亡之后，会投生到一个叫做‘喜笑地狱’（Pahāsa niraya）的地方。如果他持有这样的见解：‘那些演员，在舞台上、在剧场中，用或真或假的表演来娱乐、取悦人们，他们身体败坏、死亡之后，会投生到喜笑天中，与他们为伴。’这就是他的邪见。村长！对于持有邪见的人，我说他只有两种去处：地狱或畜生道。”

八 听了这些话，演员领班村长多罗弗多哭泣起来，流下了眼泪。

“我不是对你说过吗：‘村长！够了！别问这个了，不要问我这个问题。’”

“尊者！我哭泣，不是因为世尊对我这样说；而是因为，尊者！我被以前世代相传的演员老师们长期地欺骗、蒙蔽、诓骗了，他们说：‘那些演员，在舞台上、在剧场中，用或真或假的表演来娱乐、取悦人们，他们身体败坏、死亡之后，会投生到喜笑天中，与他们为伴。’”

九 太好了！尊者！太好了！尊者！就像把倒下的扶起来，把遮盖的显露出来，给迷路的人指明道路，在黑暗中举起油灯，让有眼睛的人能看见东西一样；世尊也同样用种种善巧方法阐明了法。我现在皈依世尊，皈依法，皈依比丘僧团。尊者！愿允许我在世尊这里出家、受具足戒。”

十 多罗弗多村长就在世尊那里出家、受了具足戒。

十一 受具足戒不久，尊者多罗弗多独自远离，保持不放逸、热忱、自我策励而住。不久，善男子为了这个目标而正确地从在家出家，过上无家的生活，那无上的梵行终点，他就在现世自己证知、证悟、达到而安住。他了知：‘生已尽，梵行已立，所作已办，不再有后有！’尊者多罗弗多成为阿罗汉之一。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/8. Gāmaṇisaṃyutta 聚落主相应 (SN 42, 353-365)/8.1 Gāmaṇivagga 聚落主品 (SN 42.1-13, 353-365)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.1.3 Yodhājīvasutta 战士 (SN 42.3, 355)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Yodhājīvasuttaṃ

355. Atha kho yodhājīvo gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā…pe… ekamantaṃ nisinno kho yodhājīvo gāmaṇi bhagavantaṃ etadavoca – “sutaṃ metaṃ, bhante, pubbakānaṃ ācariyapācariyānaṃ yodhājīvānaṃ bhāsamānānaṃ – ‘yo so yodhājīvo saṅgāme ussahati vāyamati, tamenaṃ ussahantaṃ vāyamantaṃ pare hananti pariyāpādenti, so kāyassa bhedā paraṃ maraṇā parajitānaṃ devānaṃ sahabyataṃ upapajjatī’ti. Idha bhagavā kimāhā”ti? “Alaṃ, gāmaṇi, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī”ti. Dutiyampi kho…pe… tatiyampi kho yodhājīvo gāmaṇi bhagavantaṃ etadavoca – “sutaṃ metaṃ, bhante, pubbakānaṃ ācariyapācariyānaṃ yodhājīvānaṃ bhāsamānānaṃ – ‘yo so yodhājīvo saṅgāme ussahati vāyamati, tamenaṃ ussahantaṃ vāyamantaṃ pare hananti pariyāpādenti, so kāyassa bhedā paraṃ maraṇā parajitānaṃ devānaṃ sahabyataṃ upapajjatī’ti. Idha bhagavā kimāhā”ti?

“Addhā kho tyāhaṃ, gāmaṇi, na labhāmi – ‘alaṃ, gāmaṇi, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī’ti. Api ca tyāhaṃ byākarissāmi. Yo so, gāmaṇi, yodhājīvo saṅgāme ussahati vāyamati, tassa taṃ cittaṃ pubbe gahitaṃ [hīnaṃ (sī. pī.)] dukkaṭaṃ duppaṇihitaṃ – ‘ime sattā haññantu vā bajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesuṃ iti vā’ti. Tamenaṃ ussahantaṃ vāyamantaṃ pare hananti pariyāpādenti; so kāyassa bhedā paraṃ maraṇā parajito nāma nirayo tattha upapajjatīti. Sace kho panassa evaṃ diṭṭhi hoti – ‘yo so yodhājīvo saṅgāme ussahati vāyamati tamenaṃ ussahantaṃ vāyamantaṃ pare hananti pariyāpādenti, so kāyassa bhedā paraṃ maraṇā parajitānaṃ devānaṃ sahabyataṃ upapajjatī’ti, sāssa hoti micchādiṭṭhi. Micchādiṭṭhikassa kho panāhaṃ, gāmaṇi, purisapuggalassa dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi – nirayaṃ vā tiracchānayoniṃ vā”ti.

Evaṃ vutte, yodhājīvo gāmaṇi parodi, assūni pavattesi. “Etaṃ kho tyāhaṃ, gāmaṇi, nālatthaṃ – ‘alaṃ, gāmaṇi, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī’”ti. “Nāhaṃ, bhante, etaṃ rodāmi yaṃ maṃ bhagavā evamāha; apicāhaṃ, bhante, pubbakehi ācariyapācariyehi yodhājīvehi dīgharattaṃ nikato vañcito paluddho – ‘yo so yodhājīvo saṅgāme ussahati vāyamati, tamenaṃ ussahantaṃ vāyamantaṃ pare hananti pariyāpādenti, so kāyassa bhedā paraṃ maraṇā parajitānaṃ devānaṃ sahabyataṃ upapajjatī’”ti. “Abhikkantaṃ, bhante…pe… ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

第三 战士

二 那时，以战士为业的村长来到世尊那里，顶礼世尊后，坐在一边。

三 坐在一边的战士村长对世尊说：“尊者！我听以前世代相传的以战士为业的老师们说：‘那些以战士为业的人，在战斗中奋力拼搏，当他奋力拼搏时，被敌人杀死、夺去生命，他身体败坏、死亡之后，会投生到俱所乐天（Parajita deva）中，与他们为伴。’世尊！对此怎么说呢？”

“村长！够了！别问这个了，不要问我这个问题。”

四 战士村长第二次对世尊说：“尊者！我听以前世代相传的以战士为业的老师们说：‘那些以战士为业的人，在战斗中奋力拼搏，当他奋力拼搏时，被敌人杀死、夺去生命，他身体败坏、死亡之后，会投生到俱所乐天中，与他们为伴。’世尊！对此怎么说呢？”

“村长！够了！别问这个了，不要问我这个问题。”

五 战士村长第三次对世尊说：“尊者！我听以前世代相传的以战士为业的老师们说：‘那些以战士为业的人，在战斗中奋力拼搏，当他奋力拼搏时，被敌人杀死、夺去生命，他身体败坏、死亡之后，会投生到俱所乐天中，与他们为伴。’世尊！对此怎么说呢？”

“村长！我的确没有允许你问——我说：‘村长！够了！别问这个了，不要问我这个问题。’但我还是要为你解说。

六 村长！那些在战斗中奋力拼搏的战士，他的心早已被导向低劣、邪恶、错误的方向：‘愿这些众生被杀！被捆绑！被斩断！被毁灭！或者愿他们不存在！’当他这样奋力拼搏时，被敌人杀死、夺去生命，他身体败坏、死亡之后，会投生到一个叫做‘俱所乐地狱’（Parajita niraya）的地方。

如果他持有这样的见解：‘那些在战斗中奋力拼搏的战士，当他奋力拼搏时，被敌人杀死、夺去生命，他身体败坏、死亡之后，会投生到俱所乐天中，与他们为伴。’这就是他的邪见。村长！对于持有邪见的人，我说他只有两种去处：地狱或畜生道。”

七 听了这些话，战士村长哭泣起来，流下了眼泪。

“我不是对你说过吗：‘村长！够了！别问这个了，不要问我这个问题。’”

“尊者！我哭泣，不是因为世尊对我这样说；而是因为，尊者！我被以前世代相传的以战士为业的老师们长期地欺骗、蒙蔽、诓骗了，他们说：‘那些在战斗中奋力拼搏的战士，当他奋力拼搏时，被敌人杀死、夺去生命，他身体败坏、死亡之后，会投生到俱所乐天中，与他们为伴。’”

八 太好了！尊者！太好了！尊者！就像把倒下的扶起来，把遮盖的显露出来，给迷路的人指明道路，在黑暗中举起油灯，让有眼睛的人能看见东西一样；世尊也同样用种种善巧方法阐明了法。我现在皈依世尊，皈依法，皈依比丘僧团。愿世尊接纳我为优婆塞，从今天起，尽形寿皈依。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/8. Gāmaṇisaṃyutta 聚落主相应 (SN 42, 353-365)/8.1 Gāmaṇivagga 聚落主品 (SN 42.1-13, 353-365)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.1.4 Hatthārohasutta 骑象士 (SN 42.4, 356)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Hatthārohasuttaṃ

356. Atha kho hatthāroho gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā…pe… ajjatagge pāṇupetaṃ saraṇaṃ gatanti. Catutthaṃ.

☸---------------------------------------------------------------------

第四 骑象士

二 那时，以骑象为业的村长来到世尊那里，顶礼世尊后，坐在一边。

三 坐在一边的骑象村长对世尊说：“尊者！我听以前世代相传的以骑象为业的老师们说：‘那些以骑象为业的人，在战斗中奋力拼搏，当他奋力拼搏时，被敌人杀死、夺去生命，他身体败坏、死亡之后，会投生到俱所乐天中，与他们为伴。’世尊！对此怎么说呢？”

“村长！够了！别问这个了，不要问我这个问题。”

四 骑象村长第二次对世尊说：“尊者！我听以前世代相传的以骑象为业的老师们说：‘那些以骑象为业的人，在战斗中奋力拼搏，当他奋力拼搏时，被敌人杀死、夺去生命，他身体败坏、死亡之后，会投生到俱所乐天中，与他们为伴。’世尊！对此怎么说呢？”

“村长！够了！别问这个了，不要问我这个问题。”

五 骑象村长第三次对世尊说：“尊者！我听以前世代相传的以骑象为业的老师们说：‘那些以骑象为业的人，在战斗中奋力拼搏，当他奋力拼搏时，被敌人杀死、夺去生命，他身体败坏、死亡之后，会投生到俱所乐天中，与他们为伴。’世尊！对此怎么说呢？”

“村长！我的确没有允许你问——我说：‘村长！够了！别问这个了，不要问我这个问题。’但我还是要为你解说。

六 村长！那些在战斗中奋力拼搏的骑象士，他的心早已被导向低劣、邪恶、错误的方向：‘愿这些众生被杀！被捆绑！被斩断！被毁灭！或者愿他们不存在！’当他这样奋力拼搏时，被敌人杀死、夺去生命，他身体败坏、死亡之后，会投生到一个叫做‘俱所乐地狱’的地方。

如果他持有这样的见解：‘那些在战斗中奋力拼搏的骑象士，当他奋力拼搏时，被敌人杀死、夺去生命，他身体败坏、死亡之后，会投生到俱所乐天中，与他们为伴。’这就是他的邪见。村长！对于持有邪见的人，我说他只有两种去处：地狱或畜生道。”

七 听了这些话，骑象村长哭泣起来，流下了眼泪。

“我不是对你说过吗：‘村长！够了！别问这个了，不要问我这个问题。’”

“尊者！我哭泣，不是因为世尊对我这样说；而是因为，尊者！我被以前世代相传的以骑象为业的老师们长期地欺骗、蒙蔽、诓骗了，他们说：‘那些在战斗中奋力拼搏的骑象士，当他奋力拼搏时，被敌人杀死、夺去生命，他身体败坏、死亡之后，会投生到俱所乐天中，与他们为伴。’”

八 太好了！尊者！太好了！尊者！就像把倒下的扶起来，把遮盖的显露出来，给迷路的人指明道路，在黑暗中举起油灯，让有眼睛的人能看见东西一样；世尊也同样用种种善巧方法阐明了法。我现在皈依世尊，皈依法，皈依比丘僧团。愿世尊接纳我为优婆塞，从今天起，尽形寿皈依。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/8. Gāmaṇisaṃyutta 聚落主相应 (SN 42, 353-365)/8.1 Gāmaṇivagga 聚落主品 (SN 42.1-13, 353-365)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.1.5 Assārohasutta 骑马士 (SN 42.5, 357)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Assārohasuttaṃ

357. Atha kho assāroho gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho assāroho gāmaṇi bhagavantaṃ etadavoca – “sutaṃ metaṃ, bhante, pubbakānaṃ ācariyapācariyānaṃ assārohānaṃ bhāsamānānaṃ – ‘yo so assāroho saṅgāme ussahati vāyamati, tamenaṃ ussahantaṃ vāyamantaṃ pare hananti pariyāpādenti, so kāyassa bhedā paraṃ maraṇā parajitānaṃ devānaṃ sahabyataṃ upapajjatī’ti. Idha bhagavā kimāhā”ti? “Alaṃ, gāmaṇi, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī”ti. Dutiyampi kho…pe… tatiyampi kho assāroho gāmaṇi bhagavantaṃ etadavoca – “sutaṃ metaṃ, bhante, pubbakānaṃ ācariyapācariyānaṃ assārohānaṃ bhāsamānānaṃ – ‘yo so assāroho saṅgāme ussahati vāyamati, tamenaṃ ussahantaṃ vāyamantaṃ pare hananti pariyāpādenti, so kāyassa bhedā paraṃ maraṇā parajitānaṃ devānaṃ sahabyataṃ upapajjatī’ti. Idha bhagavā kimāhā”ti?

“Addhā kho tyāhaṃ, gāmaṇi, na labhāmi – ‘alaṃ, gāmaṇi, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī’ti. Api ca kho tyāhaṃ byākarissāmi. Yo so, gāmaṇi, assāroho saṅgāme ussahati vāyamati tassa taṃ cittaṃ pubbe gahitaṃ dukkaṭaṃ duppaṇihitaṃ – ‘ime sattā haññantu vā bajjhantu vā ucchijjantu vā vinassantu vā mā ahesuṃ iti vā’ti. Tamenaṃ ussahantaṃ vāyamantaṃ pare hananti pariyāpādenti, so kāyassa bhedā paraṃ maraṇā parajito nāma nirayo tattha upapajjati. Sace kho panassa evaṃ diṭṭhi hoti – ‘yo so assāroho saṅgāme ussahati vāyamati, tamenaṃ ussahantaṃ vāyamantaṃ pare hananti pariyāpādenti, so kāyassa bhedā paraṃ maraṇā parajitānaṃ devānaṃ sahabyataṃ upapajjatī’ti, sāssa hoti micchādiṭṭhi. Micchādiṭṭhikassa kho panāhaṃ gāmaṇi, purisapuggalassa dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi – nirayaṃ vā tiracchānayoniṃ vā”ti.

Evaṃ vutte, assāroho gāmaṇi parodi, assūni pavattesi. “Etaṃ kho tyāhaṃ, gāmaṇi, nālatthaṃ – ‘alaṃ, gāmaṇi, tiṭṭhatetaṃ; mā maṃ etaṃ pucchī’”ti. “Nāhaṃ, bhante, etaṃ rodāmi yaṃ maṃ bhagavā evamāha. Apicāhaṃ, bhante, pubbakehi ācariyapācatthane assārohehi dīgharattaṃ nikato vañcito paluddho – ‘yo so assāroho saṅgāme ussahati vāyamati, tamenaṃ ussahantaṃ vāyamantaṃ pare hananti pariyāpādenti, so kāyassa bhedā paraṃ maraṇā parajitānaṃ devānaṃ sahabyataṃ upapajjatī’”ti. “Abhikkantaṃ, bhante…pe… ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

第五 骑马士

二 那时，以骑马为业的村长来到世尊那里，顶礼世尊后，坐在一边。

三 坐在一边的骑马村长对世尊说：“尊者！我听以前世代相传的以骑马为业的老师们说：‘那些以骑马为业的人，在战斗中奋力拼搏，当他奋力拼搏时，被敌人杀死、夺去生命，他身体败坏、死亡之后，会投生到俱所乐天中，与他们为伴。’世尊！对此怎么说呢？”

“村长！够了！别问这个了，不要问我这个问题。”

四 骑马村长第二次对世尊说：“尊者！我听以前世代相传的以骑马为业的老师们说：‘那些以骑马为业的人，在战斗中奋力拼搏，当他奋力拼搏时，被敌人杀死、夺去生命，他身体败坏、死亡之后，会投生到俱所乐天中，与他们为伴。’世尊！对此怎么说呢？”

“村长！够了！别问这个了，不要问我这个问题。”

五 骑马村长第三次对世尊说：“尊者！我听以前世代相传的以骑马为业的老师们说：‘那些以骑马为业的人，在战斗中奋力拼搏，当他奋力拼搏时，被敌人杀死、夺去生命，他身体败坏、死亡之后，会投生到俱所乐天中，与他们为伴。’世尊！对此怎么说呢？”

“村长！我的确没有允许你问——我说：‘村长！够了！别问这个了，不要问我这个问题。’但我还是要为你解说。

六 村长！那些在战斗中奋力拼搏的骑马士，他的心早已被导向低劣、邪恶、错误的方向：‘愿这些众生被杀！被捆绑！被斩断！被毁灭！或者愿他们不存在！’当他这样奋力拼搏时，被敌人杀死、夺去生命，他身体败坏、死亡之后，会投生到一个叫做‘俱所乐地狱’的地方。

如果他持有这样的见解：‘那些在战斗中奋力拼搏的骑马士，当他奋力拼搏时，被敌人杀死、夺去生命，他身体败坏、死亡之后，会投生到俱所乐天中，与他们为伴。’这就是他的邪见。村长！对于持有邪见的人，我说他只有两种去处：地狱或畜生道。”

七 听了这些话，骑马村长哭泣起来，流下了眼泪。

“我不是对你说过吗：‘村长！够了！别问这个了，不要问我这个问题。’”

“尊者！我哭泣，不是因为世尊对我这样说；而是因为，尊者！我被以前世代相传的以骑马为业的老师们长期地欺骗、蒙蔽、诓骗了，他们说：‘那些在战斗中奋力拼搏的骑马士，当他奋力拼搏时，被敌人杀死、夺去生命，他身体败坏、死亡之后，会投生到俱所乐天中，与他们为伴。’”

八 太好了！尊者！太好了！尊者！就像把倒下的扶起来，把遮盖的显露出来，给迷路的人指明道路，在黑暗中举起油灯，让有眼睛的人能看见东西一样；世尊也同样用种种善巧方法阐明了法。我现在皈依世尊，皈依法，皈依比丘僧团。愿世尊接纳我为优婆塞，从今天起，尽形寿皈依。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/8. Gāmaṇisaṃyutta 聚落主相应 (SN 42, 353-365)/8.1 Gāmaṇivagga 聚落主品 (SN 42.1-13, 353-365)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.1.6 Asibandhakaputtasutta 刀师子问死者 (SN 42.6, 358)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Asibandhakaputtasuttaṃ

358. Ekaṃ samayaṃ bhagavā nāḷandāyaṃ viharati pāvārikambavane. Atha kho asibandhakaputto gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho asibandhakaputto gāmaṇi bhagavantaṃ etadavoca – “brāhmaṇā, bhante, pacchā bhūmakā kāmaṇḍalukā sevālamālikā udakorohakā aggiparicārakā. Te mataṃ kālaṅkataṃ uyyāpenti nāma saññāpenti nāma saggaṃ nāma okkāmenti. Bhagavā pana, bhante, arahaṃ sammāsambuddho pahoti tathā kātuṃ yathā sabbo loko kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyā”ti? “Tena hi, gāmaṇi, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṃ byākareyyāsī”ti.

“Taṃ kiṃ maññasi, gāmaṇi, idhassa puriso pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhiko. Tamenaṃ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya – ‘ayaṃ puriso kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatū’ti. Taṃ kiṃ maññasi, gāmaṇi, api nu so puriso mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikā anuparisakkanahetu vā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyā”ti? “No hetaṃ, bhante”.

“Seyyathāpi, gāmaṇi, puriso mahatiṃ puthusilaṃ gambhīre udakarahade pakkhipeyya. Tamenaṃ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya – ‘ummujja, bho puthusile, uplava, bho puthusile, thalamuplava, bho puthusile’ti. Taṃ kiṃ maññasi, gāmaṇi, api nu sā puthusilā mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikā anuparisakkanahetu vā ummujjeyya vā uplaveyya vā thalaṃ vā uplaveyyā”ti? “No hetaṃ, bhante”. “Evameva kho, gāmaṇi, yo so puriso pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhiko. Kiñcāpi taṃ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya – ‘ayaṃ puriso kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatū’”ti, atha kho so puriso kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya.

“Taṃ kiṃ maññasi, gāmaṇi, idhassa [idha (ka.), idha cassa (?)] puriso pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato pisuṇāya vācāya paṭivirato pharusāya vācāya paṭivirato samphappalāpā paṭivirato anabhijjhālu abyāpannacitto sammādiṭṭhiko. Tamenaṃ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya – ‘ayaṃ puriso kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatū’ti. Taṃ kiṃ maññasi, gāmaṇi, api nu so puriso mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikā anuparisakkanahetu vā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyyā”ti? “No hetaṃ, bhante”.

“Seyyathāpi, gāmaṇi, puriso sappikumbhaṃ vā telakumbhaṃ vā gambhīre udakarahade ogāhetvā bhindeyya. Tatra yāssa sakkharā vā kaṭhalā vā sā adhogāmī [adhogāminī (?)] assa; yañca khvassa tatra sappi vā telaṃ vā taṃ uddhaṃ gāmi assa. Tamenaṃ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya – ‘osīda, bho sappitela, saṃsīda, bho sappitela, adho gaccha, bho sappitelā’ti. Taṃ kiṃ maññasi, gāmaṇi, api nu taṃ sappitelaṃ mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikā anuparisakkanahetu vā osīdeyya vā saṃsīdeyya vā adho vā gaccheyyā”ti? “No hetaṃ, bhante”. “Evameva kho, gāmaṇi, yo so puriso pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, pisuṇāya vācāya paṭivirato, pharusāya vācāya paṭivirato, samphappalāpā paṭivirato, anabhijjhālu, abyāpannacitto, sammādiṭṭhiko, kiñcāpi taṃ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya – ‘ayaṃ puriso kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatū’ti, atha kho so puriso kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyā”ti. Evaṃ vutte, asibandhakaputto gāmaṇi bhagavantaṃ etadavoca – “abhikkantaṃ, bhante…pe… ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

第六 刀师子问死者

一 那时，世尊住在那烂陀的波婆离迦芒果林。

二 那时，刀师子村长来到世尊那里，顶礼世尊后，坐在一边。

三 坐在一边的刀师子村长对世尊说：“尊者！那些来自西方的婆罗门，拿着净水瓶，戴着水草花环，入水净身，侍奉火神。他们声称能引导、指示、送升亡者到天界。那么，尊者！世尊是阿罗汉、正等觉者，能否做到让所有世人身体败坏、死亡之后，都投生到善趣、天界呢？”

四 “那么，村长！我就这个问题反问你，你认为怎样恰当，就怎样回答。

五 村长！你认为怎样？这里有个人，杀生、偷盗、邪淫、妄语、两舌、恶口、绮语、贪婪、怀有恶意、持有邪见。有一大群人聚集起来，为他祈求、称赞、合掌围绕着说：‘愿这个人身体败坏、死亡之后，投生到善趣、天界！’村长！你认为怎样？这个人会因为那一大群人的祈求、称赞、合掌围绕，就在身体败坏、死亡之后，投生到善趣、天界吗？”

“不会的，尊者。”

六 “比如，村长！有个人把一块大石头扔进深水湖里。有一大群人聚集起来，为它祈求、称赞、合掌围绕着说：‘出来吧，大石头！浮起来吧，大石头！到岸上来吧，大石头！’村长！你认为怎样？那块大石头会因为那一大群人的祈求、称赞、合掌围绕，而出来、浮起来、或者到岸上来吗？”

“不会的，尊者。”

“同样地，村长！那个杀生、偷盗…持有邪见的人，即使有一大群人聚集起来，为他祈求、称赞、合掌围绕着说：‘愿这个人身体败坏、死亡之后，投生到善趣、天界！’然而，这个人身体败坏、死亡之后，还是会投生到恶趣、苦界、险难处、地狱。

七 村长！你认为怎样？这里有个人，远离杀生、远离偷盗、远离邪淫、远离妄语、远离两舌、远离恶口、远离绮语、不贪婪、没有恶意、持有正见。有一大群人聚集起来，为他祈求、称赞、合掌围绕着说：‘愿这个人身体败坏、死亡之后，投生到恶趣、苦界、险难处、地狱！’村长！你认为怎样？这个人会因为那一大群人的祈求、称赞、合掌围绕，就在身体败坏、死亡之后，投生到恶趣、苦界、险难处、地狱吗？”

“不会的，尊者。”

八 “比如，村长！有个人把一罐酥油或芝麻油浸入深水湖中然后打破。那里的碎瓦片或陶片会沉下去，而那里的酥油或芝麻油会浮上来。有一大群人聚集起来，为它祈求、称赞、合掌围绕着说：‘沉下去吧，酥油和芝麻油！沉没吧，酥油和芝麻油！往下走吧，酥油和芝麻油！’村长！你认为怎样？那酥油或芝麻油会因为那一大群人的祈求、称赞、合掌围绕，而沉下去、沉没、或者往下走吗？”

“不会的，尊者。”

“同样地，村长！那个远离杀生、远离偷盗…持有正见的人，即使有一大群人聚集起来，为他祈求、称赞、合掌围绕着说：‘愿这个人身体败坏、死亡之后，投生到恶趣、苦界、险难处、地狱！’然而，这个人身体败坏、死亡之后，还是会投生到善趣、天界。”

九 听了世尊的这些话，刀师子村长对世尊说：“太好了！尊者！太好了！尊者！就像把倒下的扶起来，把遮盖的显露出来，给迷路的人指明道路，在黑暗中举起油灯，让有眼睛的人能看见东西一样；世尊也同样用种种善巧方法阐明了法。我现在皈依世尊，皈依法，皈依比丘僧团。愿世尊接纳我为优婆塞，从今天起，尽形寿皈依。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/8. Gāmaṇisaṃyutta 聚落主相应 (SN 42, 353-365)/8.1 Gāmaṇivagga 聚落主品 (SN 42.1-13, 353-365)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.1.7 Khettūpamasutta 说法 (SN 42.7, 359)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Khettūpamasuttaṃ

359. Ekaṃ samayaṃ bhagavā nāḷandāyaṃ viharati pāvārikambavane. Atha kho asibandhakaputto gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho asibandhakaputto gāmaṇi bhagavantaṃ etadavoca – “nanu, bhante, bhagavā sabbapāṇabhūtahitānukampī viharatī”ti? “Evaṃ, gāmaṇi, tathāgato sabbapāṇabhūtahitānukampī viharatī”ti. “Atha kiñcarahi, bhante, bhagavā ekaccānaṃ sakkaccaṃ dhammaṃ deseti, ekaccānaṃ no tathā sakkaccaṃ dhammaṃ desetī”ti? “Tena hi, gāmaṇi, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, gāmaṇi, idhassu [idha (sī. syā. kaṃ. pī.)] kassakassa gahapatino tīṇi khettāni – ekaṃ khettaṃ aggaṃ, ekaṃ khettaṃ majjhimaṃ, ekaṃ khettaṃ hīnaṃ jaṅgalaṃ ūsaraṃ pāpabhūmi. Taṃ kiṃ maññasi, gāmaṇi, asu kassako gahapati bījāni patiṭṭhāpetukāmo kattha paṭhamaṃ patiṭṭhāpeyya, yaṃ vā aduṃ khettaṃ aggaṃ, yaṃ vā aduṃ khettaṃ majjhimaṃ, yaṃ vā aduṃ khettaṃ hīnaṃ jaṅgalaṃ ūsaraṃ pāpabhūmī”ti? “Asu, bhante, kassako gahapati bījāni patiṭṭhāpetukāmo yaṃ aduṃ khettaṃ aggaṃ tattha patiṭṭhāpeyya. Tattha patiṭṭhāpetvā yaṃ aduṃ khettaṃ majjhimaṃ tattha patiṭṭhāpeyya. Tattha patiṭṭhāpetvā yaṃ aduṃ khettaṃ hīnaṃ jaṅgalaṃ ūsaraṃ pāpabhūmi tattha patiṭṭhāpeyyapi, nopi patiṭṭhāpeyya. Taṃ kissa hetu? Antamaso gobhattampi bhavissatī”ti.

“Seyyathāpi, gāmaṇi, yaṃ aduṃ khettaṃ aggaṃ; evameva mayhaṃ bhikkhubhikkhuniyo. Tesāhaṃ dhammaṃ desemi – ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ, sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsemi. Taṃ kissa hetu? Ete hi, gāmaṇi, maṃdīpā maṃleṇā maṃtāṇā maṃsaraṇā viharanti. Seyyathāpi, gāmaṇi, yaṃ aduṃ khettaṃ majjhimaṃ; evameva mayhaṃ upāsakaupāsikāyo. Tesaṃ pāhaṃ dhammaṃ desemi – ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ, sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsemi. Taṃ kissa hetu? Ete hi, gāmaṇi, maṃdīpā maṃleṇā maṃtāṇā maṃsaraṇā viharanti. Seyyathāpi, gāmaṇi, yaṃ aduṃ khettaṃ hīnaṃ jaṅgalaṃ ūsaraṃ pāpabhūmi; evameva mayhaṃ aññatitthiyā samaṇabrāhmaṇaparibbājakā. Tesaṃ pāhaṃ dhammaṃ desemi – ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsemi. Taṃ kissa hetu? Appeva nāma ekaṃ padampi ājāneyyuṃ taṃ nesaṃ assa dīgharattaṃ hitāya sukhāyā”ti.

“Seyyathāpi, gāmaṇi, purisassa tayo udakamaṇikā – eko udakamaṇiko acchiddo ahārī aparihārī, eko udakamaṇiko acchiddo hārī parihārī, eko udakamaṇiko chiddo hārī parihārī. Taṃ kiṃ maññasi, gāmaṇi, asu puriso udakaṃ nikkhipitukāmo kattha paṭhamaṃ nikkhipeyya, yo vā so udakamaṇiko acchiddo ahārī aparihārī, yo vā so udakamaṇiko acchiddo hārī parihārī, yo vā so udakamaṇiko chiddo hārī parihārī”ti? “Asu, bhante, puriso udakaṃ nikkhipitukāmo, yo so udakamaṇiko acchiddo ahārī aparihārī tattha nikkhipeyya, tattha nikkhipitvā, yo so udakamaṇiko acchiddo hārī parihārī tattha nikkhipeyya, tattha nikkhipitvā, yo so udakamaṇiko chiddo hārī parihārī tattha nikkhipeyyapi, nopi nikkhipeyya. Taṃ kissa hetu? Antamaso bhaṇḍadhovanampi bhavissatī”ti.

“Seyyathāpi, gāmaṇi, yo so udakamaṇiko acchiddo ahārī aparihārī; evameva mayhaṃ bhikkhubhikkhuniyo. Tesāhaṃ dhammaṃ desemi – ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsemi. Taṃ kissa hetu? Ete hi, gāmaṇi, maṃdīpā maṃleṇā maṃtāṇā maṃsaraṇā viharanti. Seyyathāpi, gāmaṇi, yo so udakamaṇiko acchiddo hārī parihārī; evameva mayhaṃ upāsakaupāsikāyo. Tesāhaṃ dhammaṃ desemi – ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsemi. Taṃ kissa hetu? Ete hi, gāmaṇi, maṃdīpā maṃleṇā maṃtāṇā maṃsaraṇā viharanti. Seyyathāpi, gāmaṇi, yo so udakamaṇiko chiddo hārī parihārī; evameva mayhaṃ aññatitthiyā samaṇabrāhmaṇaparibbājakā. Tesāhaṃ dhammaṃ desemi – ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsemi. Taṃ kissa hetu? Appeva nāma ekaṃ padampi ājāneyyuṃ, taṃ nesaṃ assa dīgharattaṃ hitāya sukhāyā”ti. Evaṃ vutte, asibandhakaputto gāmaṇi bhagavantaṃ etadavoca – “abhikkantaṃ, bhante…pe… ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Sattamaṃ.

☸---------------------------------------------------------------------

第七 说法

一 那时，世尊住在那烂陀的波婆离迦芒果林中。

二 当时，刀师子村长，前往世尊的住处，礼拜世尊后，在一旁坐下。

三 在一旁坐下的刀师子村长，对世尊说：“大德！世尊是否怀着饶益心、慈悲心对待一切众生而住呢？”

“确实如此，村长！如来怀着饶益心、慈悲心对待一切众生而住。”

四 “那么，大德！为什么世尊有时对某些人详细地解说法的要点，而有时对另一些人却不那么详细地解说法的要点呢？”

“那么，村长！我就此反问你，请你按照自己的想法来回答。

五 村长！你对此怎么想呢？譬如这里有一位耕田的居士，他有三块田：一块是上等的田，一块是中等的田，一块是贫瘠、多沙、含盐分的劣质地。村长！你对此怎么想呢？这位耕田的居士想要播种，应该先在哪块田播种呢？是在这块上等的田呢？还是在这块中等的田呢？或者是在这块贫瘠、多沙、含盐分的劣质田呢？”

“大德！这位耕田的居士想要播种时，应当先在这块上等的田播种，然后在这块中等的田播种。之后，对于那块贫瘠、多沙、含盐分的劣质地，他可能会播种，也可能不播种。为什么呢？因为（即使收成不好）至少也可以作为牛的饲料。”

六 “村长！就像那块上等的田，好比是我的比丘、比丘尼们。我对他们宣说初善、中善、后善，义理圆满、言辞善巧的法，阐明完全具足、圆满清净的梵行。为什么呢？村长！因为他们以我为明灯、以我为归宿、以我为庇护、以我为依靠而安住。

七 村长！就像那块中等的田，好比是我的优婆塞（男居士）、优婆夷（女居士）们。我对他们也宣说初善、中善、后善，义理圆满、言辞善巧的法，阐明完全具足、圆满清净的梵行。为什么呢？村长！因为他们也以我为明灯、以我为归宿、以我为庇护、以我为依靠而安住。

八 村长！就像那块贫瘠、多沙、含盐分的劣质地，好比是那些外道的沙门、婆罗门、云游者们。我对他们也宣说初善、中善、后善，义理圆满、言辞善巧的法，阐明完全具足、圆满清净的梵行。为什么呢？因为他们或许能理解其中的一句半句，这也能为他们带来长久的利益和安乐。

九 村长！譬如一个人有三只水罐：一只水罐没有裂缝，不漏也不渗[水]；一只水罐没有裂缝，但会漏[水]、渗[水]；一只水罐有裂缝，并且漏[水]、渗[水]。村长！你对此怎么想呢？这个人如果想要存水，对于这只没有裂缝、不漏不渗[水]的水罐，和这只没有裂缝但漏[水]、渗[水]的水罐，以及这只有裂缝、漏[水]、渗[水]的水罐，他应该先往哪只里面存水呢？”

“大德！这个人想要存水，应当先存水在没有裂缝、不漏不渗[水]的水罐里；然后再存水在没有裂缝但漏[水]、渗[水]的水罐里；之后，对于那只有裂缝、漏[水]、渗[水]的水罐，他可能会存水，也可能完全不存。为什么呢？因为（即使存不住）至少也可以用来清洗器物。”

一〇 “村长！就像那没有裂缝、不漏不渗的水罐……好比是我的比丘、比丘尼们。我对他们宣说初善……他们以我为依靠而安住。

一一 村长！就像那没有裂缝但漏渗的水罐……好比是我的优婆塞、优婆夷们。我对他们也宣说初善……他们也以我为依靠而安住。

一二 村长！就像那有裂缝、漏渗的水罐……好比是那些外道的沙门、婆罗门、云游者们。我对他们也宣说初善、中善、后善，义理圆满、言辞善巧的法，阐明完全具足、圆满清净的梵行。为什么呢？因为他们或许能理解其中的一句半句，这也能为他们带来长久的利益和安乐。”

一三 世尊这样说完后，刀师子村长对世尊这样说道：“太殊胜了！大德！太殊胜了！大德！就像扶起跌倒的人，揭开被覆盖的东西，给迷路的人指明道路，在黑暗中举起油灯，‘让有眼睛的人能看见各种事物’一样。像这样，世尊用种种善巧方便，阐明了佛法。在此，我皈依世尊，皈依法，皈依比丘僧团。从今天起，直到生命的终点，请世尊接纳我为皈依的优婆塞（男居士）。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/8. Gāmaṇisaṃyutta 聚落主相应 (SN 42, 353-365)/8.1 Gāmaṇivagga 聚落主品 (SN 42.1-13, 353-365)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.1.8 Saṅkhadhamasutta 法螺 (SN 42.8, 360)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Saṅkhadhamasuttaṃ

360. Ekaṃ samayaṃ bhagavā nāḷandāyaṃ viharati pāvārikambavane. Atha kho asibandhakaputto gāmaṇi nigaṇṭhasāvako yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho asibandhakaputtaṃ gāmaṇiṃ bhagavā etadavoca – “kathaṃ nu kho, gāmaṇi, nigaṇṭho nāṭaputto sāvakānaṃ dhammaṃ desetī”ti? “Evaṃ kho, bhante, nigaṇṭho nāṭaputto sāvakānaṃ dhammaṃ deseti – ‘yo koci pāṇaṃ atipāteti, sabbo so āpāyiko nerayiko, yo koci adinnaṃ ādiyati, sabbo so āpāyiko nerayiko, yo koci kāmesu micchā carati, sabbo so āpāyiko nerayiko, yo koci musā bhaṇati sabbo, so āpāyiko nerayiko. Yaṃbahulaṃ yaṃbahulaṃ viharati, tena tena nīyatī’ti. Evaṃ kho, bhante, nigaṇṭho nāṭaputto sāvakānaṃ dhammaṃ desetī”ti. “‘Yaṃbahulaṃ yaṃbahulañca, gāmaṇi, viharati, tena tena nīyati’, evaṃ sante na koci āpāyiko nerayiko bhavissati, yathā nigaṇṭhassa nāṭaputtassa vacanaṃ”.

“Taṃ kiṃ maññasi, gāmaṇi, yo so puriso pāṇātipātī rattiyā vā divasassa vā samayāsamayaṃ upādāya, katamo bahutaro samayo, yaṃ vā so pāṇamatipāteti, yaṃ vā so pāṇaṃ nātipātetī”ti? “Yo so, bhante, puriso pāṇātipātī rattiyā vā divasassa vā samayāsamayaṃ upādāya, appataro so samayo yaṃ so pāṇamatipāteti, atha kho sveva bahutaro samayo yaṃ so pāṇaṃ nātipātetī”ti. “‘Yaṃbahulaṃ yaṃbahulañca, gāmaṇi, viharati tena tena nīyatī’ti, evaṃ sante na koci āpāyiko nerayiko bhavissati, yathā nigaṇṭhassa nāṭaputtassa vacanaṃ”.

“Taṃ kiṃ maññasi, gāmaṇi, yo so puriso adinnādāyī rattiyā vā divasassa vā samayāsamayaṃ upādāya, katamo bahutaro samayo, yaṃ vā so adinnaṃ ādiyati, yaṃ vā so adinnaṃ nādiyatī”ti. “Yo so, bhante, puriso adinnādāyī rattiyā vā divasassa vā samayāsamayaṃ upādāya appataro so samayo, yaṃ so adinnaṃ ādiyati, atha kho sveva bahutaro samayo, yaṃ so adinnaṃ nādiyatī”ti. “‘Yaṃbahulaṃ yaṃbahulañca, gāmaṇi, viharati tena tena nīyatī’ti, evaṃ sante na koci āpāyiko nerayiko bhavissati, yathā nigaṇṭhassa nāṭaputtassa vacanaṃ”.

“Taṃ kiṃ maññasi, gāmaṇi, yo so puriso kāmesumicchācārī rattiyā vā divasassa vā samayāsamayaṃ upādāya, katamo bahutaro samayo, yaṃ vā so kāmesu micchā carati, yaṃ vā so kāmesu micchā na caratī”ti? “Yo so, bhante, puriso kāmesumicchācārī rattiyā vā divasassa vā samayāsamayaṃ upādāya, appataro so samayo yaṃ so kāmesu micchā carati, atha kho sveva bahutaro samayo, yaṃ so kāmesu micchā na caratī”ti. “‘Yaṃbahulaṃ yaṃbahulañca, gāmaṇi, viharati tena tena nīyatī’ti, evaṃ sante na koci āpāyiko nerayiko bhavissati, yathā nigaṇṭhassa nāṭaputtassa vacanaṃ”.

“Taṃ kiṃ maññasi, gāmaṇi, yo so puriso musāvādī rattiyā vā divasassa vā samayāsamayaṃ upādāya, katamo bahutaro samayo, yaṃ vā so musā bhaṇati, yaṃ vā so musā na bhaṇatī”ti? “Yo so, bhante, puriso musāvādī rattiyā vā divasassa vā samayāsamayaṃ upādāya, appataro so samayo, yaṃ so musā bhaṇati, atha kho sveva bahutaro samayo, yaṃ so musā na bhaṇatī”ti. “‘Yaṃbahulaṃ yaṃbahulañca, gāmaṇi, viharati tena tena nīyatī’ti, evaṃ sante na koci āpāyiko nerayiko bhavissati, yathā nigaṇṭhassa nāṭaputtassa vacanaṃ”.

“Idha, gāmaṇi, ekacco satthā evaṃvādī hoti evaṃdiṭṭhi [evaṃdiṭṭhī (ka.)] – ‘yo koci pāṇamatipāteti, sabbo so āpāyiko nerayiko, yo koci adinnaṃ ādiyati, sabbo so āpāyiko nerayiko, yo koci kāmesu micchā carati, sabbo so āpāyiko nerayiko, yo koci musā bhaṇati, sabbo so āpāyiko nerayiko’ti. Tasmiṃ kho pana, gāmaṇi, satthari sāvako abhippasanno hoti. Tassa evaṃ hoti – ‘mayhaṃ kho satthā evaṃvādī evaṃdiṭṭhi – yo koci pāṇamatipāteti, sabbo so āpāyiko nerayikoti. Atthi kho pana mayā pāṇo atipātito, ahampamhi āpāyiko nerayikoti diṭṭhiṃ paṭilabhati. Taṃ, gāmaṇi, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye. Mayhaṃ kho satthā evaṃvādī evaṃdiṭṭhi – yo koci adinnaṃ ādiyati, sabbo so āpāyiko nerayikoti. Atthi kho pana mayā adinnaṃ ādinnaṃ ahampamhi āpāyiko nerayikoti diṭṭhiṃ paṭilabhati. Taṃ, gāmaṇi, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye. Mayhaṃ kho satthā evaṃvādī evaṃdiṭṭhi – yo koci kāmesu micchā carati, sabbo so āpāyiko nerayiko’ti. Atthi kho pana mayā kāmesu micchā ciṇṇaṃ. ‘Ahampamhi āpāyiko nerayiko’ti diṭṭhiṃ paṭilabhati. Taṃ, gāmaṇi, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye. Mayhaṃ kho satthā evaṃvādī evaṃdiṭṭhi – yo koci musā bhaṇati, sabbo so āpāyiko nerayikoti. Atthi kho pana mayā musā bhaṇitaṃ. ‘Ahampamhi āpāyiko nerayiko’ti diṭṭhiṃ paṭilabhati. Taṃ, gāmaṇi, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye.

“Idha pana, gāmaṇi, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So anekapariyāyena pāṇātipātaṃ garahati vigarahati, ‘pāṇātipātā viramathā’ti cāha. Adinnādānaṃ garahati vigarahati, ‘adinnādānā viramathā’ti cāha. Kāmesumicchācāraṃ garahati, vigarahati ‘kāmesumicchācārā viramathā’ti cāha. Musāvādaṃ garahati vigarahati ‘musāvādā viramathā’ti cāha. Tasmiṃ kho pana, gāmaṇi, satthari sāvako abhippasanno hoti. So iti paṭisañcikkhati – ‘bhagavā kho anekapariyāyena pāṇātipātaṃ garahati vigarahati, pāṇātipātā viramathāti cāha. Atthi kho pana mayā pāṇo atipātito yāvatako vā tāvatako vā. Yo kho pana mayā pāṇo atipātito yāvatako vā tāvatako vā, taṃ na suṭṭhu, taṃ na sādhu. Ahañceva [ahañce (?)] kho pana tappaccayā vippaṭisārī assaṃ. Na metaṃ pāpaṃ kammaṃ [pāpakammaṃ (syā. kaṃ. pī. ka.)] akataṃ bhavissatī’ti. So iti paṭisaṅkhāya tañceva pāṇātipātaṃ pajahati. Āyatiñca pāṇātipātā paṭivirato hoti. Evametassa pāpassa kammassa pahānaṃ hoti. Evametassa pāpassa kammassa samatikkamo hoti.

“‘Bhagavā kho anekapariyāyena adinnādānaṃ garahati vigarahati, adinnādānā viramathāti cāha. Atthi kho pana mayā adinnaṃ ādinnaṃ yāvatakaṃ vā tāvatakaṃ vā. Yaṃ kho pana mayā adinnaṃ ādinnaṃ yāvatakaṃ vā tāvatakaṃ vā taṃ na suṭṭhu, taṃ na sādhu. Ahañceva kho pana tappaccayā vippaṭisārī assaṃ, na metaṃ pāpaṃ kammaṃ akataṃ bhavissatī’ti. So iti paṭisaṅkhāya tañceva adinnādānaṃ pajahati. Āyatiñca adinnādānā paṭivirato hoti. Evametassa pāpassa kammassa pahānaṃ hoti. Evametassa pāpassa kammassa samatikkamo hoti.

“‘Bhagavā kho pana anekapariyāyena kāmesumicchācāraṃ garahati vigarahati, kāmesumicchācārā viramathāti cāha. Atthi kho pana mayā kāmesu micchā ciṇṇaṃ yāvatakaṃ vā tāvatakaṃ vā. Yaṃ kho pana mayā kāmesu micchā ciṇṇaṃ yāvatakaṃ vā tāvatakaṃ vā taṃ na suṭṭhu, taṃ na sādhu. Ahañceva kho pana tappaccayā vippaṭisārī assaṃ, na metaṃ pāpaṃ kammaṃ akataṃ bhavissatī’ti. So iti paṭisaṅkhāya tañceva kāmesumicchācāraṃ pajahati, āyatiñca kāmesumicchācārā paṭivirato hoti. Evametassa pāpassa kammassa pahānaṃ hoti. Evametassa pāpassa kammassa samatikkamo hoti.

“‘Bhagavā kho pana anekapariyāyena musāvādaṃ garahati vigarahati, musāvādā viramathāti cāha. Atthi kho pana mayā musā bhaṇitaṃ yāvatakaṃ vā tāvatakaṃ vā. Yaṃ kho pana mayā musā bhaṇitaṃ yāvatakaṃ vā tāvatakaṃ vā taṃ na suṭṭhu, taṃ na sādhu. Ahañceva kho pana tappaccayā vippaṭisārī assaṃ, na metaṃ pāpaṃ kammaṃ akataṃ bhavissatī’ti. So iti paṭisaṅkhāya tañceva musāvādaṃ pajahati, āyatiñca musāvādā paṭivirato hoti. Evametassa pāpassa kammassa pahānaṃ hoti. Evametassa pāpassa kammassa samatikkamo hoti.

“So pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti. Adinnādānaṃ pahāya adinnādānā paṭivirato hoti. Kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti. Musāvādaṃ pahāya musāvādā paṭivirato hoti. Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti. Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti. Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti. Abhijjhaṃ pahāya anabhijjhālu hoti. Byāpādappadosaṃ pahāya abyāpannacitto hoti. Micchādiṭṭhiṃ pahāya sammādiṭṭhiko hoti.

“Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. Seyyathāpi, gāmaṇi, balavā saṅkhadhamo appakasireneva catuddisā viññāpeyya; evameva kho, gāmaṇi, evaṃ bhāvitāya mettāya cetovimuttiyā evaṃ bahulīkatāya yaṃ pamāṇakataṃ kammaṃ, na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhati.

“Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe…. Upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. Seyyathāpi, gāmaṇi, balavā saṅkhadhamo appakasireneva catuddisā viññāpeyya; evameva kho, gāmaṇi, evaṃ bhāvitāya upekkhāya cetovimuttiyā evaṃ bahulīkatāya yaṃ pamāṇakataṃ kammaṃ na taṃ tatrāvasissati, na taṃ tatrāvatiṭṭhatī”ti. Evaṃ vutte, asibandhakaputto gāmaṇi bhagavantaṃ etadavoca – “abhikkantaṃ, bhante, abhikkantaṃ, bhante…pe… upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

第八 法螺

一 那时，世尊住在那烂陀的波婆离迦芒果林中。

二 当时，尼乾陀（裸形外道）的弟子刀师子村长，前往世尊的住处，礼拜世尊后，在一旁坐下。

三 世尊对坐在一旁的刀师子村长这样说道：“村长！尼乾陀·若提子（裸形外道首领）对你的弟子们是怎样说法的呢？”

四 “大德！尼乾陀·若提子对弟子们是这样说法的：‘任何杀生的人，都会堕入恶道、地狱；任何偷盗（不与取）的人，都会堕入恶道、地狱；任何行邪淫（于诸欲行邪行）的人，都会堕入恶道、地狱；任何说妄语的人，都会堕入恶道、地狱。一个人平常多数时间住在哪里（指行为习惯），就会被导向哪里。’大德！尼乾陀·若提子就是这样对弟子们说法的。”

“村长！如果按照尼乾陀·若提子的教导：‘一个人平常多数时间住在哪里，就会被导向哪里。’这样的话，那就没有人会堕入恶道、地狱了。

五 村长！你对此怎么想呢？对于一个杀生的人来说，在一天（夜间或日间）的时间里，他杀生的时间和不杀生的时间，哪个时间更长呢？”

“大德！对于一个杀生的人来说，在一天的时间里，他杀生的时间是短暂的，而不杀生的时间是漫长的。”

“村长！如果按照尼乾陀·若提子的教导：‘一个人平常多数时间住在哪里，就会被导向哪里。’这样的话，那就没有人会堕入恶道、地狱了。

六 村长！你对此怎么想呢？对于一个偷盗（不与取）的人来说，在一天的时间里，他偷盗的时间和不偷盗的时间，哪个时间更长呢？”

“大德！对于一个偷盗的人来说，在一天的时间里，他偷盗的时间是短暂的，而不偷盗的时间是漫长的。”

“村长！如果按照尼乾陀·若提子的教导……那就没有人会堕入地狱了。

七 村长！你对此怎么想呢？对于一个行邪淫的人……哪个时间更长呢？”

“大德！对于一个行邪淫的人……（不邪淫的）时间是漫长的。”

“村长！如果按照尼乾陀·若提子的教导……那就没有人会堕入地狱了。

八 村长！你对此怎么想呢？对于一个说妄语的人……哪个时间更长呢？”

“大德！对于一个说妄语的人……（不妄语的）时间是漫长的。”

“村长！如果按照尼乾陀·若提子的教导：‘一个人平常多数时间住在哪里，就会被导向哪里。’这样的话，那就没有人会堕入恶道、地狱了。

九 村长！在这里，有某种导师持有这样的言论、这样的见解：‘任何杀生的人，都会堕入恶道、地狱；任何偷盗的人……；任何行邪淫的人……；任何说妄语的人，都会堕入恶道、地狱。’村长！并且有弟子对这位导师怀有净信。

一〇 他想：‘我的导师持有这样的言论、这样的见解：“任何杀生的人，都会堕入恶道、地狱。”然而我曾经杀过生，那么我也是堕入恶道者、堕入地狱者。’村长！他不舍弃这种言论、不舍弃这种想法、不抛弃这种见解，就像把带来的东西直接投入一样，他就这样堕入地狱。我的导师……

一一 然而，村长！在这里，如来出现于世，是阿罗汉（应供者）、正等正觉者（正遍知者）、明行足（明行具足者）、善逝（善到者）、世间解、无上士、调御丈夫、天人师、佛陀（觉者）、世尊。他以种种方式呵斥、谴责杀生，说：‘应当戒除杀生。’他呵斥、谴责偷盗……邪淫……妄语，说……‘应当戒除妄语。’村长！而弟子对这位导师（如来）怀有净信，他应当这样反思：

一二 ‘世尊以种种方式呵斥、谴责杀生，宣说应当戒除杀生，然而我曾经或多或少地杀过生。我这样杀生，这是不适宜的，这是不善的。我也因此而感到后悔：“我不该造作这样的恶业。”’他这样反思之后，便舍弃了杀生，未来也防护不再杀生。这样，他就舍弃了这恶业；这样，他就超越了这恶业。

一三 ‘世尊以种种方式呵斥、谴责偷盗……

一四 ‘世尊以种种方式呵斥、谴责邪淫……

一五 ‘世尊以种种方式呵斥、谴责妄语……

一六 他舍弃杀生，防护不再杀生；舍弃偷盗……邪淫……妄语……离间语（两舌）……粗恶语……无益语（绮语）……舍弃贪婪而成为无贪者；舍弃嗔恚、恶意而成为无嗔者；舍弃邪见而成为具足正见者。村长！这位圣弟子如此远离贪欲、远离嗔恚、不迷惑、具足正知正念，以伴随慈的心，遍满一个方向而住；同样遍满第二方、第三方、第四方；像这样，向上、向下、横向，在一切处，对自己一般，遍满包含一切的世界，以伴随慈的、广大、无量、无怨、无恚的心而住。

一七 村长！譬如一个强壮的吹法螺者，能毫不费力地让声音传遍四方。村长！同样地，如此修习、如此多修慈心解脱后，凡是有限量的业 (pamāṇakataṃ kammaṃ)，在那里不再存留，在那里不再住立。村长！这位圣弟子……以伴随悲的心……以伴随喜的心……以伴随舍的心……以伴随舍的、广大、无量、无怨、无恚的心，遍满包含一切的世界而住。

一八 村长！譬如一个强壮的吹法螺者，能毫不费力地让声音传遍四方。村长！同样地，如此修习、如此多修舍心解脱后，凡是有限量的业，在那里不再存留，在那里不再住立。”

一九 世尊这样说完后，刀师子村长对世尊这样说道：“太殊胜了！大德！太殊胜了！大德！……请世尊接纳我为皈依的优婆塞。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/8. Gāmaṇisaṃyutta 聚落主相应 (SN 42, 353-365)/8.1 Gāmaṇivagga 聚落主品 (SN 42.1-13, 353-365)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.1.9 Kulasutta 家族 (SN 42.9, 361)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Kulasuttaṃ

361. Ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena nāḷandā tadavasari. Tatra sudaṃ bhagavā nāḷandāyaṃ viharati pāvārikambavane.

Tena kho pana samayena nāḷandā dubbhikkhā hoti dvīhitikā setaṭṭhikā salākāvuttā. Tena kho pana samayena nigaṇṭho nāṭaputto nāḷandāyaṃ paṭivasati mahatiyā nigaṇṭhaparisāya saddhiṃ. Atha kho asibandhakaputto gāmaṇi nigaṇṭhasāvako yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho asibandhakaputtaṃ gāmaṇiṃ nigaṇṭho nāṭaputto etadavoca – “ehi tvaṃ, gāmaṇi, samaṇassa gotamassa vādaṃ āropehi. Evaṃ te kalyāṇo kittisaddo abbhuggacchissati – ‘asibandhakaputtena gāmaṇinā samaṇassa gotamassa evaṃmahiddhikassa evaṃmahānubhāvassa vādo āropito’”ti.

“Kathaṃ panāhaṃ, bhante, samaṇassa gotamassa evaṃmahiddhikassa evaṃmahānubhāvassa vādaṃ āropessāmī”ti? “Ehi tvaṃ, gāmaṇi, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṃ gotamaṃ evaṃ vadehi – ‘nanu, bhante, bhagavā anekapariyāyena kulānaṃ anuddayaṃ [anudayaṃ (syā. kaṃ. pī. ka.)] vaṇṇeti, anurakkhaṃ vaṇṇeti, anukampaṃ vaṇṇetī’ti? Sace kho, gāmaṇi, samaṇo gotamo evaṃ puṭṭho evaṃ byākaroti – ‘evaṃ, gāmaṇi, tathāgato anekapariyāyena kulānaṃ anuddayaṃ vaṇṇeti, anurakkhaṃ vaṇṇeti, anukampaṃ vaṇṇetī’ti, tamenaṃ tvaṃ evaṃ vadeyyāsi – ‘atha kiñcarahi, bhante, bhagavā dubbhikkhe dvīhitike setaṭṭhike salākāvutte mahatā bhikkhusaṅghena saddhiṃ cārikaṃ carati? Ucchedāya bhagavā kulānaṃ paṭipanno, anayāya bhagavā kulānaṃ paṭipanno, upaghātāya bhagavā kulānaṃ paṭipanno’ti! Imaṃ kho te, gāmaṇi, samaṇo gotamo ubhatokoṭikaṃ pañhaṃ puṭṭho neva sakkhati [sakkhiti (sī.) ma. ni. 2.83] uggilituṃ, neva sakkhati ogilitun”ti. “Evaṃ, bhante”ti kho asibandhakaputto gāmaṇi nigaṇṭhassa nāṭaputtassa paṭissutvā uṭṭhāyāsanā nigaṇṭhaṃ nāṭaputtaṃ abhivādetvā padakkhiṇaṃ katvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho asibandhakaputto gāmaṇi bhagavantaṃ etadavoca –

“Nanu, bhante, bhagavā anekapariyāyena kulānaṃ anuddayaṃ vaṇṇeti, anurakkhaṃ vaṇṇeti, anukampaṃ vaṇṇetī”ti? “Evaṃ, gāmaṇi, tathāgato anekapariyāyena kulānaṃ anuddayaṃ vaṇṇeti, anurakkhaṃ vaṇṇeti, anukampaṃ vaṇṇetī”ti. “Atha kiñcarahi, bhante, bhagavā dubbhikkhe dvīhitike setaṭṭhike salākāvutte mahatā bhikkhusaṅghena saddhiṃ cārikaṃ carati? Ucchedāya bhagavā kulānaṃ paṭipanno, anayāya bhagavā kulānaṃ paṭipanno, upaghātāya bhagavā kulānaṃ paṭipanno”ti. “Ito so, gāmaṇi, ekanavutikappe [ekanavuto kappo (syā. kaṃ.), ekanavutikappo (pī.)] yamahaṃ anussarāmi, nābhijānāmi kiñci kulaṃ pakkabhikkhānuppadānamattena upahatapubbaṃ. Atha kho yāni tāni kulāni aḍḍhāni mahaddhanāni mahābhogāni pahūtajātarūparajatāni pahūtavittūpakaraṇāni pahūtadhanadhaññāni, sabbāni tāni dānasambhūtāni ceva saccasambhūtāni ca sāmaññasambhūtāni ca. Aṭṭha kho, gāmaṇi, hetū, aṭṭha paccayā kulānaṃ upaghātāya. Rājato vā kulāni upaghātaṃ gacchanti, corato vā kulāni upaghātaṃ gacchanti, aggito vā kulāni upaghātaṃ gacchanti, udakato vā kulāni upaghātaṃ gacchanti, nihitaṃ vā ṭhānā vigacchati [nihitaṃ vā nādhigacchanti (sī. pī.)], duppayuttā vā kammantā vipajjanti, kule vā kulaṅgāroti [kulānaṃ vā kulaṅgāro (sī.)] uppajjati, yo te bhoge vikirati vidhamati viddhaṃseti, aniccatāye aṭṭhamīti. Ime kho, gāmaṇi, aṭṭha hetū, aṭṭha paccayā kulānaṃ upaghātāya. Imesu kho, gāmaṇi, aṭṭhasu hetūsu, aṭṭhasu paccayesu saṃvijjamānesu yo maṃ evaṃ vadeyya – ‘ucchedāya bhagavā kulānaṃ paṭipanno, anayāya bhagavā kulānaṃ paṭipanno, upaghātāya bhagavā kulānaṃ paṭipanno’ti, taṃ, gāmaṇi, vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto evaṃ niraye”ti. Evaṃ vutte, asibandhakaputto gāmaṇi bhagavantaṃ etadavoca – “abhikkantaṃ, bhante, abhikkantaṃ, bhante…pe… upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Navamaṃ.

☸---------------------------------------------------------------------

第九 家族

一 那时，世尊与大比丘僧团一起，在拘萨罗国游行，抵达那烂陀。在那里，世尊住在那烂陀的波婆离迦芒果林中。

二 然而，那时那烂陀正值饥荒，食物难得，（饿死者的）白骨遍野，人们靠抽签（或配给）领取食物。

三 恰好在此时，尼乾陀·若提子与众多尼乾陀（裸形外道）的团体，也停留在那烂陀。

四 当时，尼乾陀的弟子刀师子村长，来到尼乾陀·若提子那里，对他礼拜后，在一旁坐下。

五 尼乾陀·若提子对坐在一旁的刀师子村长说：“村长！来！你去驳斥沙门乔达摩的言论。这样你的好名声就会远扬：‘刀师子村长驳斥了如此有神通、如此有威力的沙门乔达摩的言论！’”

“然而，大德！我如何能去驳斥如此有神通、如此有威力的沙门乔达摩的言论呢？”

六 “村长！来！你前往沙门乔达摩那里，这样问他：‘大德！世尊是否以种种方式称赞对家族的爱护、称赞对家族的保护、称赞对家族的悲悯呢？’”村长！如果这样问沙门乔达摩，他如此回答：‘确实如此，村长！如来以种种方式称赞对家族的爱护、称赞对家族的保护、称赞对家族的悲悯。’那么，你就应该对他说：‘既然如此，大德！为何现在世尊在饥荒、食物难得、白骨遍野、靠抽签领食的时候，还与大比丘僧团一起游行呢？世尊这是在导致家族的断绝，导致家族的不幸，导致家族的衰败啊！’村长！用这个两难的问题去问沙门乔达摩，遇到这个问题，他就会进退两难，既吐不出来，也咽不下去。”

七 “是的，大德！”刀师子村长应诺了尼乾陀·若提子，从座位上起来，向他礼拜，右绕（表示尊敬）后，便前往世尊的住处，礼拜世尊后，在一旁坐下。

八 坐在一旁的刀师子村长对世尊说：“大德！世尊是否以种种方式称赞对家族的爱护、称赞对家族的保护、称赞对家族的悲悯呢？”

“确实如此，村长！如来以种种方式称赞对家族的爱护、称赞对家族的保护、称赞对家族的悲悯。”

“既然如此，大德！为何现在世尊在饥荒、食物难得、白骨遍野、靠抽签领食的时候，还与大比丘僧团一起游行呢？世尊这是在导致家族的断绝，导致家族的不幸，导致家族的衰败啊！”

九 “村长！我回忆从距今九十一劫以来，我不记得有任何一个家族因为布施熟食（饭食）而遭受损害。而且，那些富裕、拥有大财富、大产业、拥有许多金银、拥有许多资财用具、拥有许多钱财谷物的家族，这一切都源于布施，源于诚实，源于自我调伏（或善行）。

一〇 村长！家族的衰败有八种因、八种缘：家族或因国王（苛政、征没）而衰败；或因盗贼而衰败；或因火灾而衰败；或因水灾而衰败；或找不到（埋藏的）财宝；或因经营不善而失败；或家族中出现败家子 (kulaṅgāro)，挥霍、浪费、毁坏家产；无常是第八个原因。村长！这八种因、八种缘是家族衰败的原因。

一一 村长！在这八种因、八种缘存在的情况下，如果有人对我这样说：‘世尊是在导致家族的断绝，导致家族的不幸，导致家族的衰败。’村长！他不舍弃这种言论、不舍弃这种想法、不抛弃这种见解，就像把带来的东西直接投入一样，他将堕入地狱。”

一二 世尊这样说完后，刀师子村长对世尊说：“太殊胜了！大德！太殊胜了！大德！……请世尊接纳我，愿我皈依成为优婆塞。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.9.6 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/8. Gāmaṇisaṃyutta 聚落主相应 (SN 42, 353-365)/8.1 Gāmaṇivagga 聚落主品 (SN 42.1-13, 353-365)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.1.10 Maṇicūḷakasutta 顶髻 (SN 42.10, 362)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Maṇicūḷakasuttaṃ

顶髻经

☆ 十戒条文“我受持不接受金、银学处” ➾

金，指黄金。银，指货币、铜钱、木钱、胶钱等；凡是通用的货币，这两者都属于金银。

没有任何理由说：出家人接受金钱是可以的！

☆ 接受金银 ➾

比丘波罗提木叉（戒律）‧舍堕（尼萨耆波逸提）‧第十八条：“任何比丘，接受金银、钱财，或叫他人代为接受，或接受存放者，犯舍堕戒。［比丘尼舍堕第二十一］”

☆ 买卖金银 ➾

比丘波罗提木叉‧舍堕‧第十九条：“若比丘，从事各种金银买卖者，犯舍堕戒。［比丘尼舍堕第二十二］”

☆ 交易物品 ➾

比丘波罗提木叉‧舍堕‧第二十条：“若比丘，从事各种物品交易者，犯舍堕戒。［比丘尼舍堕第二十三］”

362. Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.

那时，世尊住在王舍城外的竹林迦兰陀园。

Tena kho pana samayena rājantepure rājaparisāya sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi –

又在那个时候，（频毗娑罗）王的内宫中，王室成员和大臣们集会时，在座的众人之间，起了这样的谈论：

“kappati samaṇānaṃ sakyaputtiyānaṃ jātarūparajataṃ,

“沙门释迦子（佛陀弟子）们，认为（接受、使用）金银（指黄金和货币）是适当的（允许的）——

sādiyanti samaṇā sakyaputtiyā jātarūparajataṃ,

沙门释迦子们，使用金银！

paṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajatan”ti!

沙门释迦子们，接受金银！”

Tena kho pana samayena maṇicūḷako gāmaṇi tassaṃ parisāyaṃ nisinno hoti.

又在那个时候，有一位名叫摩尼珠罗迦（意为：顶髻有珠宝）的村长，也在此集会中坐着。

Atha kho maṇicūḷako gāmaṇi taṃ parisaṃ etadavoca –

那时，摩尼珠罗迦村长，对那个集会的人们这样说道：

“mā ayyo [ayyā (sī. pī.)] evaṃ avacuttha.

“各位尊者！请不要这样说！

Na kappati samaṇānaṃ sakyaputtiyānaṃ jātarūparajataṃ,

沙门释迦子们，认为（接受、使用）金银是不适当的（不允许的）——

na sādiyanti samaṇā sakyaputtiyā jātarūparajataṃ,

沙门释迦子们，不使用金银！

nappaṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajataṃ,

沙门释迦子们，不接受金银！

nikkhittamaṇisuvaṇṇā samaṇā sakyaputtiyā apetajātarūparajatā”ti.

沙门释迦子们，是放下珠宝黄金、远离金银的。”

Asakkhi kho maṇicūḷako gāmaṇi taṃ parisaṃ saññāpetuṃ.

但摩尼珠罗迦村长，未能说服那些集会的人们。

Atha kho maṇicūḷako gāmaṇi yena bhagavā tenupasaṅkami;

因此，摩尼珠罗迦村长，前往世尊的住处，

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

到了之后，礼拜世尊，在一旁坐下。

Ekamantaṃ nisinno kho maṇicūḷako gāmaṇi bhagavantaṃ etadavoca –

坐在一旁的摩尼珠罗迦村长，对世尊说：

“idha, bhante, rājantepure rājaparisāya sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi –

“大德！在这里，（频毗娑罗）王的内宫中，王室成员和大臣们集会时，在座的众人之间，起了这样的谈论：

‘kappati samaṇānaṃ sakyaputtiyānaṃ jātarūparajataṃ,

‘沙门释迦子们，认为（接受、使用）金银是适当的（允许的）——

sādiyanti samaṇā sakyaputtiyā jātarūparajataṃ,

沙门释迦子们，使用金银！

paṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajatan’ti.

沙门释迦子们，接受金银！’

Evaṃ vutte, ahaṃ, bhante, taṃ parisaṃ etadavocaṃ –

他们这样说时，大德！我对那个集会的人们这样说道：

‘mā ayyo evaṃ avacuttha.

‘各位尊者！请不要这样说！

Na kappati samaṇānaṃ sakyaputtiyānaṃ jātarūparajataṃ,

沙门释迦子们，认为（接受、使用）金银是不适当的（不允许的）——

na sādiyanti samaṇā sakyaputtiyā jātarūparajataṃ,

沙门释迦子们，不使用金银！

nappaṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajataṃ,

沙门释迦子们，不接受金银！

nikkhittamaṇisuvaṇṇā samaṇā sakyaputtiyā apetajātarūparajatā’ti.

沙门释迦子们，是放下珠宝黄金、远离金银的。’

Asakkhiṃ khvāhaṃ, bhante, taṃ parisaṃ saññāpetuṃ.

大德！但我实在未能说服那些集会的人们。

Kaccāhaṃ, bhante, evaṃ byākaramāno vuttavādī ceva bhagavato homi,

大德！我这样解说，是否是如实述说世尊所言呢？

na ca bhagavantaṃ abhūtena abbhācikkhāmi,

并没有以不实之词诽谤世尊吧？

dhammassa cānudhammaṃ byākaromi,

是随顺法而解说法吧？

na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī”ti?

没有任何同法道友的说法能因此而找到指责之处吧？”

“Taggha tvaṃ, gāmaṇi, evaṃ byākaramāno vuttavādī ceva me hosi,

“确实如此，村长！你这样解说，正是如实述说我所言！

na ca maṃ abhūtena abbhācikkhasi,

你并没有以不实之词诽谤我！

dhammassa cānudhammaṃ byākarosi,

你是随顺法而解说法！

na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchati.

没有任何同法道友的说法能因此而找到指责之处。

Na hi, gāmaṇi, kappati samaṇānaṃ sakyaputtiyānaṃ jātarūparajataṃ,

的确，村长！沙门释迦子们，认为（接受、使用）金银是不适当的（不允许的）——

na sādiyanti samaṇā sakyaputtiyā jātarūparajataṃ,

沙门释迦子们，不使用金银！

nappaṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajataṃ,

沙门释迦子们，不接受金银！

nikkhittamaṇisuvaṇṇā samaṇā sakyaputtiyā apetajātarūparajatā.

沙门释迦子们，是放下珠宝黄金、远离金银的。

Yassa kho, gāmaṇi, jātarūparajataṃ kappati,

村长！对任何人来说，如果金银是适当的（允许的），

pañcapi tassa kāmaguṇā kappanti.

那么五种感官欲乐对他来说也是适当的（允许的）。

Yassa pañca kāmaguṇā kappanti ( ) [(tassapi jātarūparajataṃ kappati,) (syā. kaṃ.)],

对任何人来说，如果五种感官欲乐是适当的（允许的）——

ekaṃsenetaṃ, gāmaṇi, dhāreyyāsi assamaṇadhammo asakyaputtiyadhammoti.

村长！你应当确切地认定：他绝不具足沙门的品质，绝不具足释迦子弟子的品质！

Api cāhaṃ, gāmaṇi, evaṃ vadāmi –

并且，村长！我还这样说：

tiṇaṃ tiṇatthikena pariyesitabbaṃ,

‘需要草的人，应当去寻找草；

dāru dārutthikena pariyesitabbaṃ,

需要木柴的人，应当去寻找木柴；

sakaṭaṃ sakaṭatthikena pariyesitabbaṃ,

需要车子的人，应当去寻找车子；

puriso purisatthikena pariyesitabbo [pariyesitabbo”ti (?)].

需要人手的人，应当去寻找人手。’

Natvevāhaṃ, gāmaṇi, kenaci pariyāyena ‘jātarūparajataṃ sāditabbaṃ pariyesitabban’ti vadāmī”ti.

但我绝不，村长！以任何方式说：‘应当同意（使用）、应当寻求金银！’”

Dasamaṃ.

顶髻经 ～聚落主品‧第十经结束

～《聚落主相应‧聚落主品‧Maṇicūḷakasutta 顶髻经》(SN 42.10, 362)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/8. Gāmaṇisaṃyutta 聚落主相应 (SN 42, 353-365)/8.1 Gāmaṇivagga 聚落主品 (SN 42.1-13, 353-365)”

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【经名】 8.1.11 Bhadrakasutta 婆托罗加问苦 (SN 42.11, 363)

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★ 菩提僧团所翻译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Bhadrakasuttaṃ

363. Ekaṃ samayaṃ bhagavā mallesu viharati uruvelakappaṃ nāma mallānaṃ nigamo. Atha kho bhadrako gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho bhadrako gāmaṇi bhagavantaṃ etadavoca – “sādhu me, bhante, bhagavā dukkhassa samudayañca atthaṅgamañca desetū”ti. “Ahañce [ahañca (syā. kaṃ. ka.)] te, gāmaṇi, atītamaddhānaṃ ārabbha dukkhassa samudayañca atthaṅgamañca deseyyaṃ – ‘evaṃ ahosi atītamaddhānan’ti, tatra te siyā kaṅkhā, siyā vimati. Ahaṃ ce [ahañca (syā. kaṃ. ka.)] te, gāmaṇi, anāgatamaddhānaṃ ārabbha dukkhassa samudayañca atthaṅgamañca deseyyaṃ – ‘evaṃ bhavissati anāgatamaddhānan’ti, tatrāpi te siyā kaṅkhā, siyā vimati. Api cāhaṃ, gāmaṇi, idheva nisinno ettheva te nisinnassa dukkhassa samudayañca atthaṅgamañca desessāmi. Taṃ suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti. “Evaṃ, bhante”ti kho bhadrako gāmaṇi bhagavato paccassosi. Bhagavā etadavoca –

“Taṃ kiṃ maññasi, gāmaṇi, atthi te uruvelakappe manussā yesaṃ te vadhena vā bandhena vā jāniyā vā garahāya vā uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā”ti? “Atthi me, bhante, uruvelakappe manussā yesaṃ me vadhena vā bandhena vā jāniyā vā garahāya vā uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā”ti. “Atthi pana te, gāmaṇi, uruvelakappe manussā yesaṃ te vadhena vā bandhena vā jāniyā vā garahāya vā nuppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā”ti? “Atthi me, bhante, uruvelakappe manussā yesaṃ me vadhena vā bandhena vā jāniyā vā garahāya vā nuppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā”ti. “Ko nu kho, gāmaṇi, hetu, ko paccayo yena te ekaccānaṃ uruvelakappiyānaṃ manussānaṃ vadhena vā bandhena vā jāniyā vā garahāya vā uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā”ti? “Yesaṃ me, bhante, uruvelakappiyānaṃ manussānaṃ vadhena vā bandhena vā jāniyā vā garahāya vā uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā, atthi me tesu chandarāgo. Yesaṃ pana, bhante, uruvelakappiyānaṃ manussānaṃ vadhena vā bandhena vā jāniyā vā garahāya vā nuppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā, natthi me tesu chandarāgo”ti. “Iminā tvaṃ, gāmaṇi, dhammena diṭṭhena viditena akālikena pattena pariyogāḷhena atītānāgate nayaṃ nehi – ‘yaṃ kho kiñci atītamaddhānaṃ dukkhaṃ uppajjamānaṃ uppajji [uppajjati (sabbattha)] sabbaṃ taṃ chandamūlakaṃ chandanidānaṃ. Chando hi mūlaṃ dukkhassa. Yampi hi kiñci anāgatamaddhānaṃ dukkhaṃ uppajjamānaṃ uppajjissati, sabbaṃ taṃ chandamūlakaṃ chandanidānaṃ. Chando hi mūlaṃ dukkhassā’”ti. “Acchariyaṃ, bhante, abbhutaṃ, bhante! Yāva subhāsitaṃ cidaṃ [subhāsitamidaṃ (sī. pī.)], bhante, bhagavatā [yaṅkiñci atītamaddhānaṃ dukkhaṃ uppajjamānaṃ uppajjati, sabbantaṃ chandamūlakaṃ chandanidānaṃ, chando hi mūlaṃ dukkhassāti, yaṅkiñci anāgatamaddhānaṃ dukkhaṃ uppajjamānaṃ uppajjissati sabbantaṃ chandamūlakaṃ chandanidānaṃ, chando hi mūlaṃ dukkhassā”ti (syā. kaṃ.)] – ‘yaṃ kiñci dukkhaṃ uppajjamānaṃ uppajjati, sabbaṃ taṃ chandamūlakaṃ chandanidānaṃ. Chando hi mūlaṃ dukkhassā’ti. [“yaṅkiñci atītamaddhānaṃ dukkhaṃ uppajjamānaṃ uppajjati, sabbantaṃ chandamūlakaṃ chandanidānaṃ, chando hi mūlaṃ dūkkhassāti, yaṅkiñci anāgatamaddhānaṃ dukkhaṃ uppajjamānaṃ uppajjissati, sabbantaṃ chandamūlakaṃ chandanidānaṃ, chando hi mūlaṃ dukkhassā”ti (syā. kaṃ)] Atthi me, bhante, ciravāsī nāma kumāro bahi āvasathe [āvesane (?)] paṭivasati. So khvāhaṃ, bhante, kālasseva vuṭṭhāya purisaṃ uyyojemi [uyyojesiṃ (ka.)] – ‘gaccha, bhaṇe, ciravāsiṃ kumāraṃ jānāhī’ti. Yāvakīvañca, bhante, so puriso nāgacchati, tassa me hoteva aññathattaṃ – ‘mā heva cirāvāsissa kumārassa kiñci ābādhayitthā’”ti [ābādhayethāti (syā. kaṃ. pī. ka.)].

“Taṃ kiṃ maññasi, gāmaṇi, ciravāsissa kumārassa vadhena vā bandhena vā jāniyā vā garahāya vā uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā”ti? “Ciravāsissa me, bhante, kumārassa vadhena vā bandhena vā jāniyā vā garahāya vā jīvitassapi siyā aññathattaṃ, kiṃ pana me nuppajjissanti sokaparidevadukkhadomanassupāyāsā”ti. “Imināpi kho etaṃ, gāmaṇi, pariyāyena veditabbaṃ – ‘yaṃ kiñci dukkhaṃ uppajjamānaṃ uppajjati, sabbaṃ taṃ chandamūlakaṃ chandanidānaṃ. Chando hi mūlaṃ dukkhassā’”ti.

“Taṃ kiṃ maññasi, gāmaṇi, yadā te ciravāsimātā [ciravāsissa mātā (sī. pī.)] adiṭṭhā ahosi, assutā ahosi, te ciravāsimātuyā chando vā rāgo vā pemaṃ vā”ti? “No hetaṃ, bhante”. “Dassanaṃ vā te, gāmaṇi, āgamma savanaṃ vā evaṃ te ahosi – ‘ciravāsimātuyā chando vā rāgo vā pemaṃ vā’”ti? “Evaṃ, bhante”.

“Taṃ kiṃ maññasi, gāmaṇi, ciravāsimātuyā te vadhena vā bandhena vā jāniyā vā garahāya vā uppajjeyyuṃ sokaparidevadukkhadomanassupāyāsā”ti? “Ciravāsimātuyā me, bhante, vadhena vā bandhena vā jāniyā vā garahāya vā jīvitassapi siyā aññathattaṃ, kiṃ pana me nuppajjissanti sokaparidevadukkhadomanassupāyāsā”ti! “Imināpi kho etaṃ, gāmaṇi, pariyāyena veditabbaṃ – ‘yaṃ kiñci dukkhaṃ uppajjamānaṃ uppajjati, sabbaṃ taṃ chandamūlakaṃ chandanidānaṃ. Chando hi mūlaṃ dukkhassā’”ti. Ekādasamaṃ.

☸---------------------------------------------------------------------

第一一 婆托罗加问苦

一 那时，世尊住在摩罗国一个名叫郁如耶罗伽婆的摩罗人村落。

二 那时，婆托罗伽伽聚落主来到世尊的住处，礼拜世尊后，坐在一旁。

三 坐在一旁的婆托罗伽伽聚落主对世尊说：“大德！愿世尊为我开示苦的生起与息灭。”

“聚落主！我如果为你解说关于过去世：‘过去是这样发生的’，为你开示苦的生起与息灭，你对此可能就会有疑虑、困惑。聚落主！我如果为你解说关于未来世：‘未来将这样发生’，为你开示苦的生起与息灭，你对此也可能就会有疑虑、困惑。不过，聚落主！我现在就坐在这里，就为你——也坐在这里的你——开示苦的生起与息灭。你仔细听，好好思惟，我这就说。”

“是的，大德！……”婆托罗伽伽聚落主回答世尊。

四 世尊说：“聚落主！你认为如何？在郁如耶罗伽婆这里，有没有一些人，当他们遭遇杀害、束缚、没收财产或斥责时，会让你生起忧愁、悲伤、痛苦、忧恼、绝望呢？”

“大德！在郁如耶罗伽婆，确实有一些人，当他们遭遇杀害、束缚、没收财产或斥责时，会让我生起忧愁、悲伤、痛苦、忧恼、绝望。”

五 “然而，聚落主！在郁如耶罗伽婆，有没有一些人，即使他们遭遇杀害、束缚、没收财产或斥责，也不会让你生起忧愁、悲伤、痛苦、忧恼、绝望呢？”

“大德！在郁如耶罗伽婆，确实有一些人，即使他们遭遇杀害、束缚、没收财产或斥责，也不会让我生起忧愁、悲伤、痛苦、忧恼、绝望。”

六 “聚落主！是什么原因，什么缘由，使得某些郁如耶罗伽婆人遭到杀害、束缚、没收财产或斥责时，会让你生起忧愁、悲伤、痛苦、忧恼、绝望呢？又是什么原因，什么缘由，使得另一些郁如耶罗伽婆人遇到杀害、束缚、没收财产或斥责时，却不会让你生起忧愁、悲伤、痛苦、忧恼、绝望呢？”

“大德！那些遇到杀害、束缚、没收财产或斥责，会让我[的心]生起忧愁、悲伤、痛苦、忧恼、绝望的郁如耶罗伽婆人，是因为我对他们有欲求和贪爱。然而，大德！那些遇到杀害、束缚、没收财产或斥责，不会让我[的心]生起忧愁、悲伤、痛苦、忧恼、绝望的郁如耶罗伽婆人，是因为我对他们没有欲求和贪爱。”

“聚落主！你应以这个当下已被你亲见、亲知、亲证、通达的法，来推知过去和未来：‘凡是在过去世生起的任何苦，全都是以欲求为根本、以欲求为缘由而生起的。确实，欲求就是苦的根源。同样，凡是在未来世将要生起的任何苦，也全都是以欲求为根本、以欲求为缘由而生起的。确实，欲求就是苦的根源。’”

“大德！真是奇妙啊！大德！真是稀有啊！大德！世尊如此善巧地开示说：‘凡是生起的任何苦，全都是以欲求为根本、以欲求为缘由而生起的。确实，欲求就是苦的根源。’”

七 “大德！我有一个名叫智罗瓦西的童子，他住在外面的住所。大德！我每天清晨一早起来就派人去：‘喂，去看看智罗瓦西童子怎么样了。’大德！只要那个人还没回来，我心里就七上八下的：‘可别让智罗瓦西童子有什么病痛啊！’”

八 “聚落主！你认为如何？如果智罗瓦西童子遭遇杀害、束缚、没收财产或斥责，你会生起忧愁、悲伤、痛苦、忧恼、绝望吗？”

“大德！如果智罗瓦西童子遭遇杀害、束缚、没收财产或斥责，我的生命都会感觉不一样了（或：感觉活不下去了），我的心又怎么会不生起忧愁、悲伤、痛苦、忧恼、绝望呢？”

“聚落主！通过这个例子也应当明白：‘凡是生起的任何苦，全都是以欲求为根本、以欲求为缘由而生起的。确实，欲求就是苦的根源。’”

九 “聚落主！你认为如何？当你还没见过、没听说过智罗瓦西的母亲时，你对智罗瓦西的母亲，有欲念、贪爱或感情吗？”

“大德！不！没有。”

“聚落主！是不是因为你见过或听说过她，所以你对智罗瓦西的母亲，才有了欲念、贪爱或感情呢？”

“大德！确实如此。”

一O “聚落主！你认为如何？如果智罗瓦西的母亲遇到杀害、束缚、没收财产或斥责，你会生起忧愁、悲伤、痛苦、忧恼、绝望吗？”

“大德！如果智罗瓦西的母亲遇到杀害、束缚、没收财产或斥责，我的生命都会感觉不一样了（或：感觉活不下去了），我的心又怎么会不生起忧愁、悲伤、痛苦、忧恼、绝望呢？”

一一 “聚落主！通过这个例子也应当明白：‘凡是生起的任何苦，全都是以欲求为根本、以欲求为缘由而生起的。确实，欲求就是苦的根源。’” 第十一经竟。

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/8. Gāmaṇisaṃyutta 聚落主相应 (SN 42, 353-365)/8.1 Gāmaṇivagga 聚落主品 (SN 42.1-13, 353-365)”

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【经名】 8.1.12 Rāsiyasutta 罗舍聚落主 (SN 42.12, 364)

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★ 菩提僧团所翻译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

12. Rāsiyasuttaṃ

364. Atha kho rāsiyo gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rāsiyo gāmaṇi bhagavantaṃ etadavoca – “sutaṃ metaṃ, bhante, ‘samaṇo gotamo sabbaṃ tapaṃ garahati, sabbaṃ tapassiṃ lūkhajīviṃ ekaṃsena upavadati upakkosatī’ti [upakkosati upavadatīti (dī. ni. 1.381)]. Ye te, bhante, evamāhaṃsu – ‘samaṇo gotamo sabbaṃ tapaṃ garahati, sabbaṃ tapassiṃ lūkhajīviṃ ekaṃsena upavadati upakkosatī’ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī”ti? “Ye te, gāmaṇi, evamāhaṃsu – ‘samaṇo gotamo sabbaṃ tapaṃ garahati, sabbaṃ tapassiṃ lūkhajīviṃ ekaṃsena upavadati upakkosatī’ti, na me te vuttavādino, abbhācikkhanti ca pana maṃ te asatā tucchā abhūtena”.

“Dveme, gāmaṇi, antā pabbajitena na sevitabbā – yo cāyaṃ kāmesu kāmasukhallikānuyogo hīno gammo pothujjaniko anariyo anatthasaṃhito, yo cāyaṃ attakilamathānuyogo dukkho anariyo anatthasaṃhito. Ete te, gāmaṇi, ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā – cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. Katamā ca sā, gāmaṇi, majjhimā paṭipadā tathāgatena abhisambuddhā – cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Ayaṃ kho sā, gāmaṇi, majjhimā paṭipadā tathāgatena abhisambuddhā – cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.

“Tayo kho me, gāmaṇi, kāmabhogino santo saṃvijjamānā lokasmiṃ. Katame tayo? Idha, gāmaṇi, ekacco kāmabhogī adhammena bhoge pariyesati, sāhasena adhammena bhoge pariyesitvā sāhasena na attānaṃ sukheti na pīṇeti na saṃvibhajati na puññāni karoti. Idha pana, gāmaṇi, ekacco kāmabhogī adhammena bhoge pariyesati sāhasena. Adhammena bhoge pariyesitvā sāhasena attānaṃ sukheti pīṇeti, na saṃvibhajati na puññāni karoti. Idha pana, gāmaṇi, ekacco kāmabhogī adhammena bhoge pariyesati sāhasena. Adhammena bhoge pariyesitvā sāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti.

“Idha pana, gāmaṇi, ekacco kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi. Dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi na attānaṃ sukheti, na pīṇeti, na saṃvibhajati, na puññāni karoti. Idha pana, gāmaṇi, ekacco kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi. Dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṃ sukheti pīṇeti, na saṃvibhajati, na puññāni karoti. Idha pana, gāmaṇi, ekacco kāmabhogī dhammādhammena bhoge pariyesati, sāhasenapi asāhasenapi. Dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti.

“Idha pana, gāmaṇi, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena. Dhammena bhoge pariyesitvā asāhasena na attānaṃ sukheti, na pīṇeti, na saṃvibhajati, na puññāni karoti. Idha pana, gāmaṇi, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena. Dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti, na saṃvibhajati, na puññāni karoti. Idha pana, gāmaṇi, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena. Dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti. Te ca bhoge gadhito [gathito (sī.)] mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjati. Idha pana, gāmaṇi, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena. Dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti. Te ca bhoge agadhito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati.

“Tatra, gāmaṇi, yvāyaṃ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena na attānaṃ sukheti, na pīṇeti, na saṃvibhajati, na puññāni karoti. Ayaṃ, gāmaṇi, kāmabhogī tīhi ṭhānehi gārayho. Katamehi tīhi ṭhānehi gārayho? Adhammena bhoge pariyesati sāhasenāti, iminā paṭhamena ṭhānena gārayho. Na attānaṃ sukheti na pīṇetīti, iminā dutiyena ṭhānena gārayho. Na saṃvibhajati, na puññāni karotīti, iminā tatiyena ṭhānena gārayho. Ayaṃ, gāmaṇi, kāmabhogī imehi tīhi ṭhānehi gārayho.

“Tatra, gāmaṇi, yvāyaṃ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena attānaṃ sukheti pīṇeti, na saṃvibhajati, na puññāni karoti. Ayaṃ, gāmaṇi, kāmabhogī dvīhi ṭhānehi gārayho, ekena ṭhānena pāsaṃso. Katamehi dvīhi ṭhānehi gārayho? Adhammena bhoge pariyesati sāhasenāti, iminā paṭhamena ṭhānena gārayho. Na saṃvibhajati, na puññāni karotīti, iminā dutiyena ṭhānena gārayho. Katamena ekena ṭhānena pāsaṃso? Attānaṃ sukheti pīṇetīti, iminā ekena ṭhānena pāsaṃso. Ayaṃ, gāmaṇi, kāmabhogī imehi dvīhi ṭhānehi gārayho, iminā ekena ṭhānena pāsaṃso.

“Tatra, gāmaṇi, yvāyaṃ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti. Ayaṃ, gāmaṇi, kāmabhogī ekena ṭhānena gārayho, dvīhi ṭhānehi pāsaṃso. Katamena ekena ṭhānena gārayho? Adhammena bhoge pariyesati sāhasenāti, iminā ekena ṭhānena gārayho. Katamehi dvīhi ṭhānehi pāsaṃso? Attānaṃ sukheti pīṇetīti, iminā paṭhamena ṭhānena pāsaṃso. Saṃvibhajati puññāni karotīti, iminā dutiyena ṭhānena pāsaṃso. Ayaṃ, gāmaṇi, kāmabhogī, iminā ekena ṭhānena gārayho, imehi dvīhi ṭhānehi pāsaṃso.

“Tatra, gāmaṇi, yvāyaṃ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi na attānaṃ sukheti, na pīṇeti, na saṃvibhajati, na puññāni karoti. Ayaṃ, gāmaṇi, kāmabhogī ekena ṭhānena pāsaṃso, tīhi ṭhānehi gārayho. Katamena ekena ṭhānena pāsaṃso? Dhammena bhoge pariyesati asāhasenāti, iminā ekena ṭhānena pāsaṃso. Katamehi tīhi ṭhānehi gārayho? Adhammena bhoge pariyesati sāhasenāti, iminā paṭhamena ṭhānena gārayho. Na attānaṃ sukheti, na pīṇetīti, iminā dutiyena ṭhānena gārayho. Na saṃvibhajati, na puññāni karotīti, iminā tatiyena ṭhānena gārayho. Ayaṃ, gāmaṇi, kāmabhogī iminā ekena ṭhānena pāsaṃso, imehi tīhi ṭhānehi gārayho.

“Tatra, gāmaṇi, yvāyaṃ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṃ sukheti pīṇeti, na saṃvibhajati, na puññāni karoti. Ayaṃ, gāmaṇi, kāmabhogī dvīhi ṭhānehi pāsaṃso, dvīhi ṭhānehi gārayho. Katamehi dvīhi ṭhānehi pāsaṃso? Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṃso. Attānaṃ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṃso. Katamehi dvīhi ṭhānehi gārayho? Adhammena bhoge pariyesati sāhasenāti, iminā paṭhamena ṭhānena gārayho. Na saṃvibhajati, na puññāni karotīti, iminā dutiyena ṭhānena gārayho. Ayaṃ, gāmaṇi, kāmabhogī imehi dvīhi ṭhānehi pāsaṃso, imehi dvīhi ṭhānehi gārayho.

“Tatra, gāmaṇi, yvāyaṃ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti. Ayaṃ, gāmaṇi, kāmabhogī tīhi ṭhānehi pāsaṃso, ekena ṭhānena gārayho. Katamehi tīhi ṭhānehi pāsaṃso? Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṃso. Attānaṃ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṃso. Saṃvibhajati puññāni karotīti, iminā tatiyena ṭhānena pāsaṃso. Katamena ekena ṭhānena gārayho? Adhammena bhoge pariyesati sāhasenāti, iminā ekena ṭhānena gārayho. Ayaṃ, gāmaṇi, kāmabhogī imehi tīhi ṭhānehi pāsaṃso, iminā ekena ṭhānena gārayho.

“Tatra, gāmaṇi, yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena, na attānaṃ sukheti, na pīṇeti, na saṃvibhajati, na puññāni karoti. Ayaṃ, gāmaṇi, kāmabhogī ekena ṭhānena pāsaṃso, dvīhi ṭhānehi gārayho. Katamena ekena ṭhānena pāsaṃso? Dhammena bhoge pariyesati asāhasenāti, iminā ekena ṭhānena pāsaṃso. Katamehi dvīhi ṭhānehi gārayho? Na attānaṃ sukheti, na pīṇetīti, iminā paṭhamena ṭhānena gārayho. Na saṃvibhajati, na puññāni karotīti, iminā dutiyena ṭhānena gārayho. Ayaṃ, gāmaṇi, kāmabhogī iminā ekena ṭhānena pāsaṃso, imehi dvīhi ṭhānehi gārayho.

“Tatra, gāmaṇi, yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti, na saṃvibhajati, na puññāni karoti. Ayaṃ, gāmaṇi, kāmabhogī dvīhi ṭhānehi pāsaṃso, ekena ṭhānena gārayho. Katamehi dvīhi ṭhānehi pāsaṃso? Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṃso. Attānaṃ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṃso. Katamena ekena ṭhānena gārayho? Na saṃvibhajati, na puññāni karotīti, iminā ekena ṭhānena gārayho. Ayaṃ, gāmaṇi, kāmabhogī imehi dvīhi ṭhānehi pāsaṃso, iminā ekena ṭhānena gārayho.

“Tatra, gāmaṇi, yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti, te ca bhoge gadhito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjati. Ayaṃ, gāmaṇi, kāmabhogī tīhi ṭhānehi pāsaṃso, ekena ṭhānena gārayho. Katamehi tīhi ṭhānehi pāsaṃso? Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṃso. Attānaṃ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṃso. Saṃvibhajati puññāni karotīti, iminā tatiyena ṭhānena pāsaṃso. Katamena ekena ṭhānena gārayho? Te ca bhoge gadhito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjatīti, iminā ekena ṭhānena gārayho. Ayaṃ, gāmaṇi, kāmabhogī imehi tīhi ṭhānehi pāsaṃso, iminā ekena ṭhānena gārayho.

“Tatra, gāmaṇi, yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti. Te ca bhoge agadhito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati. Ayaṃ, gāmaṇi, kāmabhogī catūhi ṭhānehi pāsaṃso. Katamehi catūhi ṭhānehi pāsaṃso? Dhammena bhoge pariyesati asāhasenāti, iminā paṭhamena ṭhānena pāsaṃso. Attānaṃ sukheti pīṇetīti, iminā dutiyena ṭhānena pāsaṃso. Saṃvibhajati puññāni karotīti, iminā tatiyena ṭhānena pāsaṃso. Te ca bhoge agadhito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjatīti, iminā catutthena ṭhānena pāsaṃso. Ayaṃ, gāmaṇi, kāmabhogī imehi catūhi ṭhānehi pāsaṃso.

“Tayome, gāmaṇi, tapassino lūkhajīvino santo saṃvijjamānā lokasmiṃ. Katame tayo? Idha, gāmaṇi, ekacco tapassī lūkhajīvī saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘appeva nāma kusalaṃ dhammaṃ adhigaccheyyaṃ, appeva nāma uttarimanussadhammā alamariyañāṇadassanavisesaṃ sacchikareyyan’ti. So attānaṃ ātāpeti paritāpeti, kusalañca dhammaṃ nādhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṃ na sacchikaroti.

“Idha pana, gāmaṇi, ekacco tapassī lūkhajīvī saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘appeva nāma kusalaṃ dhammaṃ adhigaccheyyaṃ, appeva nāma uttarimanussadhammā alamariyañāṇadassanavisesaṃ sacchikareyyan’ti. So attānaṃ ātāpeti paritāpeti, kusalañhi kho dhammaṃ adhigacchati, uttarimanussadhammā alamariyañāṇadassanavisesaṃ na sacchikaroti.

“Idha pana, gāmaṇi, ekacco tapassī lūkhajīvī saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘appeva nāma kusalaṃ dhammaṃ adhigaccheyyaṃ, appeva nāma uttarimanussadhammā alamariyañāṇadassanavisesaṃ sacchikareyyan’ti. So attānaṃ ātāpeti paritāpeti, kusalañca dhammaṃ adhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṃ sacchikaroti.

“Tatra, gāmaṇi, yvāyaṃ tapassī lūkhajīvī attānaṃ ātāpeti paritāpeti, kusalañca dhammaṃ nādhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṃ na sacchikaroti. Ayaṃ, gāmaṇi, tapassī lūkhajīvī tīhi ṭhānehi gārayho. Katamehi tīhi ṭhānehi gārayho? Attānaṃ ātāpeti paritāpetīti, iminā paṭhamena ṭhānena gārayho. Kusalañca dhammaṃ nādhigacchatīti, iminā dutiyena ṭhānena gārayho. Uttari ca manussadhammā alamariyañāṇadassanavisesaṃ na sacchikarotīti, iminā tatiyena ṭhānena gārayho. Ayaṃ, gāmaṇi, tapassī lūkhajīvī, imehi tīhi ṭhānehi gārayho.

“Tatra, gāmaṇi, yvāyaṃ tapassī lūkhajīvī attānaṃ ātāpeti paritāpeti, kusalañhi kho dhammaṃ adhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṃ na sacchikaroti. Ayaṃ, gāmaṇi, tapassī lūkhajīvī dvīhi ṭhānehi gārayho, ekena ṭhānena pāsaṃso. Katamehi dvīhi ṭhānehi gārayho? Attānaṃ ātāpeti paritāpetīti, iminā paṭhamena ṭhānena gārayho. Uttari ca manussadhammā alamariyañāṇadassanavisesaṃ na sacchikarotīti, iminā dutiyena ṭhānena gārayho. Katamena ekena ṭhānena pāsaṃso? Kusalañhi kho dhammaṃ adhigacchatīti, iminā ekena ṭhānena pāsaṃso. Ayaṃ, gāmaṇi, tapassī lūkhajīvī imehi dvīhi ṭhānehi gārayho, iminā ekena ṭhānena pāsaṃso.

“Tatra, gāmaṇi, yvāyaṃ tapassī lūkhajīvī attānaṃ ātāpeti paritāpeti, kusalañca dhammaṃ adhigacchati, uttari ca manussadhammā alamariyañāṇadassanavisesaṃ sacchikaroti. Ayaṃ, gāmaṇi, tapassī lūkhajīvī ekena ṭhānena gārayho, dvīhi ṭhānehi pāsaṃso. Katamena ekena ṭhānena gārayho? Attānaṃ ātāpeti paritāpetīti, iminā ekena ṭhānena gārayho. Katamehi dvīhi ṭhānehi pāsaṃso? Kusalañca dhammaṃ adhigacchatīti, iminā paṭhamena ṭhānena pāsaṃso. Uttari ca manussadhammā alamariyañāṇadassanavisesaṃ sacchikarotīti, iminā dutiyena ṭhānena pāsaṃso. Ayaṃ, gāmaṇi, tapassī lūkhajīvī iminā ekena ṭhānena gārayho, imehi dvīhi ṭhānehi pāsaṃso.

“Tisso imā, gāmaṇi, sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhi. Katamā tisso? Yaṃ ratto rāgādhikaraṇaṃ attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti. Rāge pahīne nevattabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhi. Yaṃ duṭṭho dosādhikaraṇaṃ attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti. Dose pahīne nevattabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhi. Yaṃ mūḷho mohādhikaraṇaṃ attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti. Mohe pahīne nevattabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhi. Imā kho, gāmaṇi, tisso sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhī”ti.

Evaṃ vutte, rāsiyo gāmaṇi bhagavantaṃ etadavoca – “abhikkantaṃ, bhante…pe… upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Dvādasamaṃ.

☸---------------------------------------------------------------------

第一二 罗舍聚落主

二 那时，罗舍聚落主来到世尊的住处，礼拜世尊后，坐在一旁。

三 坐在一旁的罗舍聚落主对世尊说：“大德！我听到这样的说法：‘沙门乔达摩反对一切苦行，彻底地斥责、毁谤所有过着粗劣生活的苦行者。’大德！那些这样说的人——‘沙门乔达摩反对一切苦行，彻底地斥责、毁谤所有过着粗劣生活的苦行者’——大德！他们是如实转述世尊的话，而不是以不实之词诽谤世尊吗？他们解说的是法及随顺于法的内容吗？没有任何基于教法的说法或随后的讨论会陷入应受指责的境地吗？”

“聚落主！那些如此说：‘沙门乔达摩反对一切苦行，彻底地斥责、毁谤所有过着粗劣生活的苦行者’的人，他们并非转述我所说的话，而是在用不真实的、空洞的、虚假之词诽谤我。”

一

四 “聚落主！有这两种极端，是出家人不应实践的：一种是沉溺于欲乐、追求感官享受，这是低劣、粗俗、凡夫的行为，非属圣道，不能带来利益；另一种是致力于自我折磨的苦行，这是痛苦的，非属圣道，不能带来利益。聚落主！如来避开这两种极端，觉悟了中道——它能生起眼、生起智，导向寂静、胜智、正觉、涅槃。”

五 “聚落主！什么是如来所觉悟、能生起眼、生起智，导向寂静、胜智、正觉、涅槃的中道呢？就是这神圣的八正道，即：‘正见、正思惟、正语、正业、正命、正精进、正念、正定’。聚落主！这，就是如来所觉悟、能生起眼、生起智，导向寂静、胜智、正觉、涅槃的中道。”

二

六 聚落主！有这[些]享受感官欲乐的人，存在于世间。是哪些呢？

（一）

七 聚落主！在此，有一种享受欲乐的人，他以非法、通过暴力获取财富。以非法、通过暴力获取财富后，他自己不享乐、不满足，不与人分享，也不做功德。

（二）

八 还有，聚落主！有一种享受欲乐的人，他以非法、通过暴力获取财富。以非法、通过暴力获取财富后，他让自己享乐、满足，[但]不与人分享，也不做功德。

（三）

九 还有，聚落主！有一种享受欲乐的人，他以非法、通过暴力获取财富。以非法、通过暴力获取财富后，他让自己享乐、满足，[并且]与人分享、做功德。

（四）

一O 还有，聚落主！有一种享受欲乐的人，他以合法与非法兼用、通过暴力与非暴力兼用获取财富。以合法与非法兼用、通过暴力与非暴力兼用获取财富后，他自己不享乐、不满足，不与人分享，也不做功德。

（五）

一一 还有，聚落主！有一种享受欲乐的人，他以合法与非法兼用、通过暴力与非暴力兼用获取财富。以合法与非法兼用、通过暴力与非暴力兼用获取财富后，他让自己享乐、满足，[但]不与人分享，也不做功德。

（六）

一二 还有，聚落主！有一种享受欲乐的人，他以合法与非法兼用、通过暴力与非暴力兼用获取财富。以合法与非法兼用、通过暴力与非暴力兼用获取财富后，他让自己享乐、满足，[并且]与人分享、做功德。

（七）

一三 还有，聚落主！有一种享受欲乐的人，他以合法、通过非暴力获取财富。以合法、通过非暴力获取财富后，他自己不享乐、不满足，[并且]不与人分享，也不做功德。

（八）

一四 还有，聚落主！有一种享受欲乐的人，他以合法、通过非暴力获取财富。以合法、通过非暴力获取财富后，他让自己享乐、满足，[但]不与人分享，也不做功德。

（九）

一五 还有，聚落主！有一种享受欲乐的人，他以合法、通过非暴力获取财富。以合法、通过非暴力获取财富后，他让自己享乐、满足，与人分享并做功德。但他贪恋、沉迷、深陷于这些财富，看不见其中的过患，没有带着出离的智慧来享用它们。

（十）

一六 还有，聚落主！有一种享受欲乐的人，他以合法、通过非暴力获取财富。以合法、通过非暴力获取财富后，他让自己享乐、满足，与人分享并做功德。但他不贪恋、不沉迷、不执着（不深陷）于这些财富，看见了其中的过患，带着出离的智慧来享用它们。”

三

（一）

一七 “在这里，聚落主！那位以非法、通过暴力获取财富，之后自己不享乐、不满足，不分享、不做功德的享受欲乐者，聚落主！这位享受欲乐者，因为三个原因而应受指责。

是哪三个原因应受指责呢？[他]以非法、通过暴力获取财富，这是第一个应受指责的原因。[他]自己不享乐、不满足，这是第二个应受指责的原因。不分享[财富]、[又不以此]做功德，这是第三个应受指责的原因。

聚落主！这位享受欲乐者，因为这三个原因而应受指责。

（二）

一八 在这里，聚落主！那位以非法、通过暴力获取财富，之后让自己享乐、满足，[但]不分享、不做功德的享受欲乐者，聚落主！这位享受欲乐者，因为两个原因而应受指责，因为一个原因而应受称赞。是哪两个原因应受指责呢？[他]以非法、通过暴力获取财富，这是第一个应受指责的原因；[财富]不分享、[又不以此]做功德，这是第二个应受指责的原因。是哪个原因应受称赞呢？他让自己享乐、满足，这一个原因应受称赞。

聚落主！这位享受欲乐者，因为这两个原因应受指责，因为这一个原因应受称赞。

（三）

一九 在这里，聚落主！那位以非法、通过暴力获取财富，之后让自己享乐、满足，[并且]与人分享、做功德的享受欲乐者，聚落主！这位享受欲乐者，因为一个原因应受指责，因为两个原因应受称赞。是哪个原因应受指责呢？他以非法、通过暴力获取财富，这一个原因应受指责。是哪两个原因应受称赞呢？[他]让自己享乐、满足，这是第一个应受称赞的原因；[财富]分享、[以此]行善业，这是第二个应受称赞的原因。

聚落主！这位享受欲乐者，这一个原因应受指责，这两个原因应受称赞。

（四）

二O 在这里，聚落主！那位以合法与非法兼用、通过暴力与非暴力兼用获取财富，之后自己不享乐、不满足，财富也不分享、不做善行的享受欲乐者，聚落主！这位享受欲乐者，因为一个原因应受称赞，因为三个原因应受指责。

是哪个原因应受称赞呢？他（部分地）以合法、通过非暴力获取财富，这一个原因应受称赞。是哪三个原因应受指责呢？他（部分地）以非法、通过暴力获取财富，这是第一个应受指责的原因；他自己不享乐、不满足，这是第二个应受指责的原因；他不分享财富、不做功德，这是第三个应受指责的原因。

聚落主！这位享受欲乐者，因为这一个原因应受称赞，因为这三个原因应受指责。

（五）

二一 在这里，聚落主！那位以合法与非法兼用、通过暴力与非暴力兼用获取财富，之后让自己享乐、满足，[但]不分享财富、不做功德的享受欲乐者，聚落主！这位享受欲乐者，因为两个原因应受称赞，因为两个原因应受指责。是哪两个原因应受称赞呢？他（部分地）以合法、通过非暴力获取财富，这是第一个应受称赞的原因。

他让自己享乐、满足，这是第二个应受称赞的原因。是哪两个原因应受指责呢？他（部分地）以非法、通过暴力获取财富，这是第一个应受指责的原因；[财富]不分享、不做功德，这是第二个应受指责的原因。

聚落主！这位享受欲乐者，因为这两个原因应受称赞，因为这两个原因应受指责。

（六）

二二 在这里，聚落主！那位以合法与非法兼用、通过暴力与非暴力兼用获取财富，之后让自己享乐、满足，[并且]分享财富、做功德的享受欲乐者，聚落主！这位享受欲乐者，因为三个原因应受称赞，因为一个原因应受指责。

是哪三个原因应受称赞呢？他（部分地）以合法、通过非暴力获取财富，这是第一个应受称赞的原因；他让自己享乐、满足，这是第二个应受称赞的原因；他分享[财富]、做功德，这是第三个应受称赞的原因。是哪个原因应受指责呢？他（部分地）以非法、通过暴力获取财富，这一个原因应受指责。

聚落主！这位享受欲乐者，因为这三个原因应受称赞，因为这一个原因应受指责。

（七）

二三 在这里，聚落主！那位以合法、通过非暴力获取财富，之后自己不享乐、不满足，不分享[财富]、不做功德的享受欲乐者，聚落主！这位享受欲乐者，因为一个原因应受称赞，因为两个原因应受指责。是哪个原因应受称赞呢？他以合法、通过非暴力获取财富，这一个原因应受称赞。是哪两个原因应受指责呢？他自己不享乐、不满足，这是第一个应受指责的原因。他不分享[财富]、不做功德，这是第二个应受指责的原因。

聚落主！这位享受欲乐者，因为这一个原因应受称赞，因为这两个原因应受指责。

（八）

二四 在这里，聚落主！那位以合法、通过非暴力获取财富，之后让自己享乐、满足，[但]不分享[财富]、不做功德的享受欲乐者，聚落主！这位享受欲乐者，因为两个原因应受称赞，因为一个原因应受指责。是哪两个原因应受称赞呢？他以合法、通过非暴力获取财富，这是第一个应受称赞的原因；他让自己享乐、满足，这是第二个应受称赞的原因。是哪个原因应受指责呢？他不分享[财富]、不做功德，这一个原因应受指责。

聚落主！这位享受欲乐者，因为这两个原因应受称赞，因为这一个原因应受指责。

（九）

二五 在这里，聚落主！那位以合法、通过非暴力获取财富，之后让自己享乐、满足，与人分享并做功德，但他贪恋、沉迷、深陷于这些财富，看不见其中的过患，没有带着出离的智慧来享用它们的享受欲乐者，聚落主！这位享受欲乐者，因为三个原因应受称赞，因为一个原因应受指责。是哪三个原因应受称赞呢？他以合法、通过非暴力获取财富，这是第一个应受称赞的原因；他让自己享乐、满足，这是第二个应受称赞的原因；他分享[财富]、做功德，这是第三个应受称赞的原因。是哪个原因应受指责呢？他贪恋这些财富、沉迷、深陷其中、看不见其中的过患、没有带着出离的智慧而享用它们，这一个原因应受指责。

聚落主！这位享受欲乐者，因为这三个原因应受称赞，因为这一个原因应受指责。

（十）

二六 在这里，聚落主！那位以合法、通过非暴力获取财富，之后让自己享乐、满足，与人分享并做功德，并且他不贪恋、不沉迷、不深陷于这些财富，看见了其中的过患，带着出离的智慧来享用它们的享受欲乐者，聚落主！这位享受欲乐者，因为四个原因而应受称赞。是哪四个原因应受称赞呢？他以合法、通过非暴力获取财富，这是第一个应受称赞的原因；他让自己享乐、满足，这是第二个应受称赞的原因；他分享[财富]、做功德，这是第三个应受称赞的原因；他不贪恋、不沉迷、不深陷于这些财富，看见了其中的过患，带着出离的智慧来享用它们，这是第四个应受称赞的原因。

聚落主！这位享受欲乐者，因为这四个原因而应受称赞。”

四

二七 “聚落主！世间存在这三种过着粗劣生活的苦行者。是哪三种呢？

（一）

二八 聚落主！有一种过着粗劣生活的苦行者，他出于信心，从家庭生活走向非家庭生活，[心想]：‘也许我能证得善法，也许我能亲证超越凡俗、足以称为圣者的特殊知见。’他折磨、烧灼自己，[但]既没有证得善法，也没有亲证超越凡俗、足以称为圣者的特殊知见。

（二）

二九 还有，聚落主！有一种过着粗劣生活的苦行者，他出于信心，从家庭生活走向非家庭生活，[心想]：‘也许我能证得善法，也许我能亲证超越凡俗、足以称为圣者的特殊知见。’他折磨、烧灼自己，他确实证得了善法，[但]没有亲证超越凡俗、足以称为圣者的特殊知见。

（三）

三O 还有，聚落主！有一种过着粗劣生活的苦行者，他出于信心，从家庭生活走向非家庭生活，[心想]：‘也许我能证得善法，也许我能亲证超越凡俗、足以称为圣者的特殊知见。’他折磨、烧灼自己，[并且]既证得了善法，也亲证了超越凡俗、足以称为圣者的特殊知见。”

五

（一）

三一 “在这里，聚落主！那位折磨、烧灼自己，[而且]既没有证得善法，也没有亲证超越凡俗、足以称为圣者的特殊知见的苦行者，聚落主！这位过着粗劣生活的苦行者，因为三个原因而应受指责。是哪三个原因应受指责呢？他折磨、烧灼自己，这是第一个应受指责的原因；他没有证得善法，这是第二个应受指责的原因；他没有亲证超越凡俗、足以称为圣者的特殊知见，这是第三个应受指责的原因。

聚落主！这位过着粗劣生活的苦行者，因为这三个原因而应受指责。

（二）

三二 在这里，聚落主！那位折磨、烧灼自己，证得了善法，但没有亲证超越凡俗、足以称为圣者的特殊知见的苦行者，聚落主！这位过着粗劣生活的苦行者，因为两个原因应受指责，因为一个原因应受称赞。是哪两个原因应受指责呢？他折磨、烧灼自己，这是第一个应受指责的原因；他没有亲证超越凡俗、足以称为圣者的特殊知见，这是第二个应受指责的原因。

是哪个原因应受称赞呢？他确实证得了善法，这一个原因应受称赞。

聚落主！这位过着粗劣生活的苦行者，因为这两个原因应受指责，因为这一个原因应受称赞。

（三）

三三 在这里，聚落主！那位折磨、烧灼自己，既证得了善法，也亲证了超越凡俗、足以称为圣者的特殊知见的苦行者，聚落主！这位过着粗劣生活的苦行者，因为一个原因应受指责，因为两个原因应受称赞。是哪个原因应受指责呢？他折磨、烧灼自己，这一个原因应受指责。是哪两个原因应受称赞呢？他证得了善法，这是第一个应受称赞的原因；他亲证了超越凡俗、足以称为圣者的特殊知见，这是第二个应受称赞的原因。聚落主！这位过着粗劣生活的苦行者，因为这一个原因应受指责，因为这两个原因应受称赞。”

六

三四 “聚落主！有这三种[法]，是当下可见的、即时的、欢迎来察验的、能导向[涅槃]的、智者们可以各自亲证的。是哪三种呢？”

（一）

三五 （一）凡是有贪欲的人，由于贪欲，他就会意图伤害自己、意图伤害他人、意图伤害双方。当贪欲被断除后，他就不再意图伤害自己、不再意图伤害他人、不再意图伤害双方了。这[断除贪欲的法]是当下可见的、即时的、欢迎来察验的、能导向[涅槃]的、智者们可以各自亲证的。

（二）

三六 （二）凡是有嗔恚的人，由于嗔恚，他就会意图伤害自己、意图伤害他人、意图伤害双方。当嗔恚被断除后，他就不再意图伤害自己、不再意图伤害他人、不再意图伤害双方了。这[断除嗔恚的法]是当下可见的、即时的、欢迎来察验的、能导向[涅槃]的、智者们可以各自亲证的。

（三）

三七 （三）凡是有愚痴的人，由于愚痴，他就会意图伤害自己、意图伤害他人、意图伤害双方。当愚痴被断除后，他就不再意图伤害自己、不再意图伤害他人、不再意图伤害双方了。这[断除愚痴的法]是当下可见的、即时的、欢迎来察验的、能导向[涅槃]的、智者们可以各自亲证的。

聚落主！这三种[断除贪嗔痴的法]，是当下可见的、即时的、欢迎来察验的、能导向[涅槃]的、智者们可以各自亲证的。”

三八 世尊这样说完后，罗舍聚落主对世尊说：“太好了！大德！太好了！大德！就像扶起摔倒的人，揭开被覆盖的东西，给迷路的人指明道路，在黑暗中点亮油灯，让‘有眼睛的人能看见各种东西’一样。同样地，世尊用种种善巧方便，阐明了佛法。在此，我皈依世尊，皈依法，皈依比丘僧团。从今天起，直到生命的终点，请世尊接纳我为在家弟子（优婆塞），我已皈依。”

☸.....................................................................

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/8. Gāmaṇisaṃyutta 聚落主相应 (SN 42, 353-365)/8.1 Gāmaṇivagga 聚落主品 (SN 42.1-13, 353-365)”

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【经名】 8.1.13 Pāṭaliyasutta 婆多利耶问幻 (SN 42.13, 365)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

13. Pāṭaliyasuttaṃ

365. Ekaṃ samayaṃ bhagavā koliyesu viharati uttaraṃ nāma [uttarakaṃ nāma (sī.)] koliyānaṃ nigamo. Atha kho pāṭaliyo gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho pāṭaliyo gāmaṇi bhagavantaṃ etadavoca – “sutaṃ metaṃ, bhante – ‘samaṇo gotamo māyaṃ jānātī’ti. Ye te, bhante, evamāhaṃsu – ‘samaṇo gotamo māyaṃ jānātī’ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchati? Anabbhācikkhitukāmā hi mayaṃ, bhante, bhagavantan”ti. “Ye te, gāmaṇi, evamāhaṃsu – ‘samaṇo gotamo māyaṃ jānātī’ti, vuttavādino ceva me, te na ca maṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatīti, saccaṃyeva kira, bho, mayaṃ tesaṃ samaṇabrāhmaṇānaṃ na saddahāma – ‘samaṇo gotamo māyaṃ jānātīti, samaṇo khalu bho gotamo māyāvī’ti. Yo nu kho, gāmaṇi, evaṃ vadeti – ‘ahaṃ māyaṃ jānāmī’ti, so evaṃ vadeti – ‘ahaṃ māyāvī’ti. Tatheva taṃ bhagavā hoti, tatheva taṃ sugata hotī”ti. Tena hi, gāmaṇi, taññevettha paṭipucchissāmi; yathā te khameyya, tathā taṃ byākareyyāsi –

“Taṃ kiṃ maññasi, gāmaṇi, jānāsi tvaṃ koliyānaṃ lambacūḷake bhaṭe”ti? “Jānāmahaṃ, bhante, koliyānaṃ lambacūḷake bhaṭe”ti. “Taṃ kiṃ maññasi, gāmaṇi, kimatthiyā koliyānaṃ lambacūḷakā bhaṭā”ti? “Ye ca, bhante, koliyānaṃ corā te ca paṭisedhetuṃ, yāni ca koliyānaṃ dūteyyāni tāni ca vahātuṃ [tāni ca pahātuṃ (syā. kaṃ.), tāni ca yātuṃ (katthaci), tāni cāvahātuṃ (?)], etadatthiyā, bhante, koliyānaṃ lambacūḷakā bhaṭā”ti. “Taṃ kiṃ maññasi, gāmaṇi, jānāsi tvaṃ koliyānaṃ lambacūḷake bhaṭe sīlavante vā te dussīle vā”ti? “Jānāmahaṃ, bhante, koliyānaṃ lambacūḷake bhaṭe dussīle pāpadhamme; ye ca loke dussīlā pāpadhammā koliyānaṃ lambacūḷakā bhaṭā tesaṃ aññatarā”ti. “Yo nu kho, gāmaṇi, evaṃ vadeyya – ‘pāṭaliyo gāmaṇi jānāti koliyānaṃ lambacūḷake bhaṭe dussīle pāpadhamme, pāṭaliyopi gāmaṇi dussīlo pāpadhammo’ti, sammā nu kho so vadamāno vadeyyā”ti? “No hetaṃ, bhante! Aññe, bhante, koliyānaṃ lambacūḷakā bhaṭā, aññohamasmi. Aññathādhammā koliyānaṃ lambacūḷakā bhaṭā, aññathādhammohamasmī”ti. “Tvañhi nāma, gāmaṇi, lacchasi – ‘pāṭaliyo gāmaṇi jānāti koliyānaṃ lambacūḷake bhaṭe dussīle pāpadhamme, na ca pāṭaliyo gāmaṇi dussīlo pāpadhammo’ti, kasmā tathāgato na lacchati – ‘tathāgato māyaṃ jānāti, na ca tathāgato māyāvī’ti? Māyaṃ cāhaṃ, gāmaṇi, pajānāmi, māyāya ca vipākaṃ, yathāpaṭipanno ca māyāvī kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi”.

“Pāṇātipātaṃ cāhaṃ, gāmaṇi, pajānāmi, pāṇātipātassa ca vipākaṃ, yathāpaṭipanno ca pāṇātipātī kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi. Adinnādānaṃ cāhaṃ, gāmaṇi, pajānāmi, adinnādānassa ca vipākaṃ, yathāpaṭipanno ca adinnādāyī kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi. Kāmesumicchācāraṃ cāhaṃ, gāmaṇi, pajānāmi, kāmesumicchācārassa ca vipākaṃ, yathāpaṭipanno ca kāmesumicchācārī kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi. Musāvādaṃ cāhaṃ, gāmaṇi, pajānāmi, musāvādassa ca vipākaṃ, yathāpaṭipanno ca musāvādī kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi. Pisuṇavācaṃ cāhaṃ, gāmaṇi, pajānāmi, pisuṇavācāya ca vipākaṃ, yathāpaṭipanno ca pisuṇavāco kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi. Pharusavācaṃ cāhaṃ, gāmaṇi, pajānāmi, pharusavācāya ca vipākaṃ, yathāpaṭipanno ca pharusavāco kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi. Samphappalāpaṃ cāhaṃ, gāmaṇi, pajānāmi, samphappalāpassa ca vipākaṃ, yathāpaṭipanno ca samphappalāpī kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi. Abhijjhaṃ cāhaṃ, gāmaṇi, pajānāmi, abhijjhāya ca vipākaṃ, yathāpaṭipanno ca abhijjhālu kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi. Byāpādapadosaṃ cāhaṃ, gāmaṇi, pajānāmi, byāpādapadosassa ca vipākaṃ, yathāpaṭipanno ca byāpannacitto kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi. Micchādiṭṭhiṃ cāhaṃ, gāmaṇi, pajānāmi, micchādiṭṭhiyā ca vipākaṃ, yathāpaṭipanno ca micchādiṭṭhiko kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tañca pajānāmi.

“Santi hi, gāmaṇi, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yo koci pāṇamatipāteti, sabbo so diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedayati. Yo koci adinnaṃ ādiyati, sabbo so diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedayati. Yo koci kāmesu micchā carati, sabbo so diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedayati. Yo koci musā bhaṇati, sabbo so diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedayatī’”ti.

“Dissati kho pana, gāmaṇi, idhekacco mālī kuṇḍalī sunhāto [sunahāto (sī. syā. kaṃ. pī.)] suvilitto kappitakesamassu itthikāmehi rājā maññe paricārento. Tamenaṃ evamāhaṃsu – ‘ambho! Ayaṃ puriso kiṃ akāsi mālī kuṇḍalī sunhāto suvilitto kappitakesamassu itthikāmehi rājā maññe paricāretī’ti? Tamenaṃ evamāhaṃsu – ‘ambho! Ayaṃ puriso rañño paccatthikaṃ pasayha jīvitā voropesi. Tassa rājā attamano abhihāramadāsi. Tenāyaṃ puriso mālī kuṇḍalī sunhāto suvilitto kappitakesamassu, itthikāmehi rājā maññe paricāretī’”ti.

“Dissati kho, gāmaṇi, idhekacco daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathiyāya rathiyaṃ [rathikāya rathikaṃ (sī.)] siṅghāṭakena siṅghāṭakaṃ parinetvā, dakkhiṇena dvārena nikkhāmetvā, dakkhiṇato nagarassa sīsaṃ chijjamāno. Tamenaṃ evamāhaṃsu – ‘ambho! Ayaṃ puriso kiṃ akāsi, daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathiyāya rathiyaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṃ chindatī’ti [chijjatīti (katthaci)]? Tamenaṃ evamāhaṃsu – ‘ambho! Ayaṃ puriso rājaverī itthiṃ vā purisaṃ vā jīvitā voropesi, tena naṃ rājāno gahetvā evarūpaṃ kammakāraṇaṃ kārentī’”ti.

“Taṃ kiṃ maññasi, gāmaṇi, api nu te evarūpaṃ diṭṭhaṃ vā sutaṃ vā”ti? “Diṭṭhañca no, bhante, sutañca suyyissati cā”ti. “Tatra, gāmaṇi, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yo koci pāṇamatipāteti, sabbo so diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedayatī’ti, saccaṃ vā te āhaṃsu musā vā”ti? “Musā, bhante”. “Ye pana te tucchaṃ musā vilapanti, sīlavanto vā te dussīlā vā”ti? “Dussīlā, bhante”. “Ye pana te dussīlā pāpadhammā micchāpaṭipannā vā te sammāpaṭipannā vā”ti? “Micchāpaṭipannā, bhante”. “Ye pana te micchāpaṭipannā micchādiṭṭhikā vā te sammādiṭṭhikā vā”ti? “Micchādiṭṭhikā, bhante”. “Ye pana te micchādiṭṭhikā kallaṃ nu tesu pasīditun”ti? “No hetaṃ, bhante”.

“Dissati kho pana, gāmaṇi, idhekacco mālī kuṇḍalī…pe… itthikāmehi rājā maññe paricārento. Tamenaṃ evamāhaṃsu – ‘ambho! Ayaṃ puriso kiṃ akāsi mālī kuṇḍalī…pe… itthikāmehi rājā maññe paricāretī’ti? Tamenaṃ evamāhaṃsu – ‘ambho! Ayaṃ puriso rañño paccatthikassa pasayha ratanaṃ ahāsi [pasayha adinnaṃ ratanaṃ ādiyi (ka.)]. Tassa rājā attamano abhihāramadāsi. Tenāyaṃ puriso mālī kuṇḍalī…pe… itthikāmehi rājā maññe paricāretī’”ti.

“Dissati kho, gāmaṇi, idhekacco daḷhāya rajjuyā…pe… dakkhiṇato nagarassa sīsaṃ chijjamāno tamenaṃ evamāhaṃsu – ‘ambho! Ayaṃ puriso kiṃ akāsi daḷhāya rajjuyā…pe… dakkhiṇato nagarassa sīsaṃ chindatī’ti? Tamenaṃ evamāhaṃsu – ‘ambho! Ayaṃ puriso gāmā vā araññā vā adinnaṃ theyyasaṅkhātaṃ ādiyi. Tena naṃ rājāno gahetvā evarūpaṃ kammakāraṇaṃ kārentī’ti. Taṃ kiṃ maññasi, gāmaṇi, api nu te evarūpaṃ diṭṭhaṃ vā sutaṃ vā”ti? “Diṭṭhañca no, bhante, sutañca suyyissati cā”ti. “Tatra, gāmaṇi, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yo koci adinnaṃ ādiyati, sabbo so diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedayatī’ti, saccaṃ vā te āhaṃsu musā vāti…pe… kallaṃ nu tesu pasīditun”ti? “No hetaṃ, bhante”.

“Dissati kho pana, gāmaṇi, idhekacco mālī kuṇḍalī…pe… itthikāmehi rājā maññe paricārento. Tamenaṃ evamāhaṃsu – ‘ambho! Ayaṃ puriso kiṃ akāsi mālī kuṇḍalī…pe… itthikāmehi rājā maññe paricāretī’ti? Tamenaṃ evamāhaṃsu – ‘ambho! Ayaṃ puriso rañño paccatthikassa dāresu cārittaṃ āpajji. Tassa rājā attamano abhihāramadāsi. Tenāyaṃ puriso mālī kuṇḍalī…pe… itthikāmehi rājā maññe paricāretī’”ti.

“Dissati kho, gāmaṇi, idhekacco daḷhāya rajjuyā…pe… dakkhiṇato nagarassa sīsaṃ chijjamāno. Tamenaṃ evamāhaṃsu – ‘ambho! Ayaṃ puriso kiṃ akāsi daḷhāya rajjuyā…pe… dakkhiṇato nagarassa sīsaṃ chindatī’ti? Tamenaṃ evamāhaṃsu – ‘ambho! Ayaṃ puriso kulitthīsu kulakumārīsu cārittaṃ āpajji, tena naṃ rājāno gahetvā evarūpaṃ kammakāraṇaṃ kārentī’ti. Taṃ kiṃ maññasi, gāmaṇi, api nu te evarūpaṃ diṭṭhaṃ vā sutaṃ vā”ti? “Diṭṭhañca no, bhante, sutañca suyyissati cā”ti. “Tatra, gāmaṇi, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yo koci kāmesu micchā carati, sabbo so diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedayatī’ti, saccaṃ vā te āhaṃsu musā vāti…pe… kallaṃ nu tesu pasīditun”ti? “No hetaṃ, bhante”.

“Dissati kho pana, gāmaṇi, idhekacco mālī kuṇḍalī sunhāto suvilitto kappitakesamassu itthikāmehi rājā maññe paricārento. Tamenaṃ evamāhaṃsu – ‘ambho! Ayaṃ puriso kiṃ akāsi mālī kuṇḍalī sunhāto suvilitto kappitakesamassu itthikāmehi rājā maññe paricāretī’ti? Tamenaṃ evamāhaṃsu – ‘ambho! Ayaṃ puriso rājānaṃ musāvādena hāsesi. Tassa rājā attamano abhihāramadāsi. Tenāyaṃ puriso mālī kuṇḍalī sunhāto suvilitto kappitakesamassu itthikāmehi rājā maññe paricāretī’”ti.

“Dissati kho, gāmaṇi, idhekacco daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathiyāya rathiyaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṃ chijjamāno. Tamenaṃ evamāhaṃsu – ‘ambho! Ayaṃ puriso kiṃ akāsi daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathiyāya rathiyaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā, dakkhiṇena dvārena nikkhāmetvā, dakkhiṇato nagarassa sīsaṃ chindatī’ti? Tamenaṃ evamāhaṃsu – ‘ambho! Ayaṃ puriso gahapatissa vā gahapatiputtassa vā musāvādena atthaṃ bhañji, tena naṃ rājāno gahetvā evarūpaṃ kammakāraṇaṃ kārentī’ti. Taṃ kiṃ maññasi, gāmaṇi, api nu te evarūpaṃ diṭṭhaṃ vā sutaṃ vā”ti? “Diṭṭhañca no, bhante, sutañca suyyissati cā”ti. “Tatra, gāmaṇi, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yo koci musā bhaṇati, sabbo so diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedayatī’ti, saccaṃ vā te āhaṃsu musā vā”ti? “Musā, bhante”. “Ye pana te tucchaṃ musā vilapanti sīlavanto vā te dussīlā vā”ti? “Dussīlā, bhante”. “Ye pana te dussīlā pāpadhammā micchāpaṭipannā vā te sammāpaṭipannā vā”ti? “Micchāpaṭipannā, bhante”. “Ye pana te micchāpaṭipannā micchādiṭṭhikā vā te sammādiṭṭhikā vā”ti? “Micchādiṭṭhikā, bhante”. “Ye pana te micchādiṭṭhikā kallaṃ nu tesu pasīditun”ti? “No hetaṃ, bhante”.

“Acchariyaṃ, bhante, abbhutaṃ, bhante! Atthi me, bhante, āvasathāgāraṃ. Tattha atthi mañcakāni, atthi āsanāni, atthi udakamaṇiko, atthi telappadīpo. Tattha yo samaṇo vā brāhmaṇo vā vāsaṃ upeti, tenāhaṃ yathāsatti yathābalaṃ saṃvibhajāmi. Bhūtapubbaṃ, bhante, cattāro satthāro nānādiṭṭhikā nānākhantikā nānārucikā, tasmiṃ āvasathāgāre vāsaṃ upagacchuṃ”.

“Eko satthā evaṃvādī evaṃdiṭṭhi – ‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko. Natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’”ti.

“Eko satthā evaṃvādī evaṃdiṭṭhi – ‘atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā, ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’”ti.

“Eko satthā evaṃvādī evaṃdiṭṭhi – ‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato, karoto na karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Dakkhiṇaṃ cepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Uttaraṃ cepi gaṅgāya tīraṃ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo. Dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’”ti.

“Eko satthā evaṃvādī evaṃdiṭṭhi – ‘karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato, karoto karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Dakkhiṇaṃ cepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Uttaraṃ cepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento, atthi tatonidānaṃ puññaṃ, atthi puññassa āgamo. Dānena damena saṃyamena saccavajjena atthi puññaṃ, atthi puññassa āgamo’”ti.

“Tassa mayhaṃ, bhante, ahudeva kaṅkhā, ahu vicikicchā – ‘kosu nāma imesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ āha, ko musā’”ti?

“Alañhi te, gāmaṇi, kaṅkhituṃ, alaṃ vicikicchituṃ. Kaṅkhanīye ca pana te ṭhāne vicikicchā uppannā”ti. “Evaṃ pasannohaṃ, bhante, bhagavati. Pahoti me bhagavā tathā dhammaṃ desetuṃ yathāhaṃ imaṃ kaṅkhādhammaṃ pajaheyyan”ti.

“Atthi, gāmaṇi, dhammasamādhi. Tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi. Evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi. Katamo ca, gāmaṇi, dhammasamādhi? Idha, gāmaṇi, ariyasāvako pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti, adinnādānaṃ pahāya adinnādānā paṭivirato hoti, kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti, musāvādaṃ pahāya musāvādā paṭivirato hoti, pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti, pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti, samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti, abhijjhaṃ pahāya anabhijjhālu hoti, byāpādapadosaṃ pahāya abyāpannacitto hoti, micchādiṭṭhiṃ pahāya sammādiṭṭhiko hoti.

“Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So iti paṭisañcikkhati – ‘yvāyaṃ satthā evaṃvādī evaṃdiṭṭhi – natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā, sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. ‘Sace tassa bhoto satthuno saccaṃ vacanaṃ, apaṇṇakatāya mayhaṃ, yvāhaṃ [yohaṃ (sī. syā. kaṃ. pī.)] na kiñci [kañci (?)] byābādhemi tasaṃ vā thāvaraṃ vā? Ubhayamettha [ubhayattha me (?) ma. ni. 2.95 pāḷiyā saṃsandetabbaṃ] kaṭaggāho, yaṃ camhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti [paraṃ maraṇā na upapajjissāmīti (?)]. Tassa pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedayati. Sukhino cittaṃ samādhiyati. Ayaṃ kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi, evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi.

“Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So iti paṭisañcikkhati – ‘yvāyaṃ satthā evaṃvādī evaṃdiṭṭhi – atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā, sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. ‘Sace tassa bhoto satthuno saccaṃ vacanaṃ, apaṇṇakatāya mayhaṃ, yvāhaṃ na kiñci byābādhemi tasaṃ vā thāvaraṃ vā? Ubhayamettha kaṭaggāho, yaṃ camhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti. Tassa pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedayati. Sukhino cittaṃ samādhiyati. Ayaṃ kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi, evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi.

“Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So iti paṭisañcikkhati – ‘yvāyaṃ satthā evaṃvādī evaṃdiṭṭhi – karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato, karoto na karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento, natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo. Dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’ti. ‘Sace tassa bhoto satthuno saccaṃ vacanaṃ, apaṇṇakatāya mayhaṃ, yvāhaṃ na kiñci byābādhemi tasaṃ vā thāvaraṃ vā? Ubhayamettha kaṭaggāho, yaṃ camhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti [paraṃ maraṇā na upapajjissāmīti (?)]. Tassa pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedayati. Sukhino cittaṃ samādhiyati. Ayaṃ kho, gāmaṇi, dhammasamādhi tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi, evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi.

“Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato mettāsahagate cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So iti paṭisañcikkhati – ‘yvāyaṃ satthā evaṃvādī evaṃdiṭṭhi – karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato, karoto karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento, atthi tatonidānaṃ puññaṃ, atthi puññassa āgamo. Dānena damena saṃyamena saccavajjena atthi puññaṃ atthi puññassa āgamoti. Sace tassa bhoto satthuno saccaṃ vacanaṃ, apaṇṇakatāya mayhaṃ, yvāhaṃ na kiñci byābādhemi tasaṃ vā thāvaraṃ vā? Ubhayamettha kaṭaggāho, yaṃ camhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti. Tassa pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedayati. Sukhino cittaṃ samādhiyati. Ayaṃ kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi, evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi.

“Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato karuṇāsahagate cetasā ekaṃ disaṃ pharitvā viharati…pe… muditāsahagatena cetasā ekaṃ disaṃ pharitvā viharati…pe….

“Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato upekkhāsahagate cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So iti paṭisañcikkhati – ‘yvāyaṃ satthā evaṃvādī evaṃdiṭṭhi – natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko natthi paro loko, natthi mātā natthi pitā natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentīti. Sace tassa bhoto satthuno saccaṃ vacanaṃ, apaṇṇakatāya mayhaṃ, yvāhaṃ na kiñci byābādhemi tasaṃ vā thāvaraṃ vā? Ubhayamettha kaṭaggāho, yaṃ camhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti. Tassa pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedayati. Sukhino cittaṃ samādhiyati. Ayaṃ kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi, evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi.

“Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato upekkhāsahagate cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So iti paṭisañcikkhati – ‘yvāyaṃ satthā evaṃvādī evaṃdiṭṭhi – atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko atthi paro loko, atthi mātā atthi pitā atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentīti. Sace tassa bhoto satthuno saccaṃ vacanaṃ, apaṇṇakatāya mayhaṃ, yvāhaṃ na kiñci byābādhemi tasaṃ vā thāvaraṃ vā? Ubhayamettha kaṭaggāho, yaṃ camhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti. Tassa pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedayati. Sukhino cittaṃ samādhiyati. Ayaṃ kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi, evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi.

“Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato upekkhāsahagate cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So iti paṭisañcikkhati – ‘yvāyaṃ satthā evaṃvādī evaṃdiṭṭhi – karoto kārayato, chedato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato, karoto na karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, natthi tatonidānaṃ pāpaṃ, natthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento, natthi tatonidānaṃ puññaṃ, natthi puññassa āgamo. Dānena damena saṃyamena saccavajjena natthi puññaṃ, natthi puññassa āgamo’ti. ‘Sace tassa bhoto satthuno saccaṃ vacanaṃ, apaṇṇakatāya mayhaṃ, yvāhaṃ na kiñci byābādhemi tasaṃ vā thāvaraṃ vā? Ubhayamettha kaṭaggāho, yaṃ camhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti. Tassa pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedayati. Sukhino cittaṃ samādhiyati. Ayaṃ kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi, evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsi.

“Sa kho so, gāmaṇi, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato upekkhāsahagate cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So iti paṭisañcikkhati – ‘yvāyaṃ satthā evaṃvādī evaṃdiṭṭhi – karoto kārayato, chindato chedāpayato, pacato pācāpayato, socayato socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātayato, adinnaṃ ādiyato, sandhiṃ chindato, nillopaṃ harato, ekāgārikaṃ karoto, paripanthe tiṭṭhato, paradāraṃ gacchato, musā bhaṇato, karoto karīyati pāpaṃ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṃ maṃsakhalaṃ ekaṃ maṃsapuñjaṃ kareyya, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Dakkhiṇañcepi gaṅgāya tīraṃ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, atthi tatonidānaṃ pāpaṃ, atthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṃ gaccheyya dadanto dāpento, yajanto yajāpento, atthi tatonidānaṃ puññaṃ, atthi puññassa āgamo. Dānena damena saṃyamena saccavajjena atthi puññaṃ, atthi puññassa āgamo’ti. ‘Sace tassa bhoto satthuno saccaṃ vacanaṃ, apaṇṇakatāya mayhaṃ, yvāhaṃ na kiñci byābādhemi tasaṃ vā thāvaraṃ vā? Ubhayamettha kaṭaggāho, yaṃ camhi kāyena saṃvuto vācāya saṃvuto manasā saṃvuto, yañca kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti. Tassa pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedayati. Sukhino cittaṃ samādhiyati. Ayaṃ kho, gāmaṇi, dhammasamādhi. Tatra ce tvaṃ cittasamādhiṃ paṭilabheyyāsi, evaṃ tvaṃ imaṃ kaṅkhādhammaṃ pajaheyyāsī”ti.

Evaṃ vutte, pāṭaliyo gāmaṇi bhagavantaṃ etadavoca – “abhikkantaṃ, bhante, abhikkantaṃ, bhante…pe… ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Terasamaṃ.

Gāmaṇisaṃyuttaṃ samattaṃ.

Tassuddānaṃ –

Caṇḍo puṭo yodhājīvo, hatthasso asibandhako;

Desanā saṅkhakulaṃ maṇicūḷaṃ, bhadrarāsiyapāṭalīti.

☸---------------------------------------------------------------------

第一三 婆多利耶问幻

一 有一次，世尊住在拘利耶一个名叫郁多罗的拘利耶人的村落里。

二 那时，婆多利耶村长来到世尊的住处，礼拜世尊后，坐在一旁。

坐在一旁的婆多利耶村长对世尊说：“大德！我曾听过这样的话：‘沙门乔达摩知道幻术。’ 大德！说‘沙门乔达摩知道幻术’的那些人，大德！他们说的是世尊所说的吗？他们没有用不真实的话诽谤世尊吧？他们是随顺地解说世尊的法吗？任何随顺法义、持相同法义的人，也不会因此陷入被指责的境地吧？大德！我们不愿意诽谤世尊。”

三 “村长！说‘沙门乔达摩知道幻术’的那些人，他们说的就是我所说的，并没有用不真实的话诽谤我，是随顺我的法而解说，任何随顺此说的人、持相同法义的人，也不会陷入被指责的境地。”

四 “尊者！虽然说是‘真实的’，但是，我们对于那些沙门、婆罗门说的：‘沙门乔达摩知道幻术，沙门乔达摩是幻术师。’不相信。”

“村长！这样说：‘沙门乔达摩知道幻术’的人，他如果这样说：‘世尊正是如此、善逝正是如此，沙门乔达摩是幻术师。’那么，村长！关于这件事，我应当反问你，请按照你认为合适的来回答。

一

（一）

五 村长！你认为如何？村长！你知道拘利耶人那些梳着垂髻的佣兵吗？”

“大德！我知道拘利耶人那些梳着垂髻的佣兵。”

六 “村长！你认为如何？拘利耶人那些梳着垂髻的佣兵，他们的目的是什么呢？”

“大德！是为了防范拘利耶人的盗贼，也是为了给拘利耶人传递信息当信使。大德！拘利耶人那些梳着垂髻的佣兵，目的就是这个。”

七 “村长！你认为如何？你知道拘利耶人那些梳着垂髻的佣兵，他们是持戒有德的人，还是毁坏戒行的人呢？”

“大德！我知道拘利耶人那些梳着垂髻的佣兵，是毁坏戒行、品行恶劣的人。凡是世上毁坏戒行、品行恶劣的人，其中就有拘利耶人那些梳着垂髻的佣兵。”

八 “村长！如果有人这样说：‘婆多利耶村长知道拘利耶人那些梳着垂髻的佣兵是毁坏戒行、品行恶劣的人。［既然如此］，那么婆多利耶村长也是毁坏戒行、品行恶劣的人。’他这样说对吗？”

“大德！不，不是这样的。大德！拘利耶人那些梳着垂髻的佣兵和我不同，拘利耶人那些梳着垂髻的佣兵的品性和我不同。”

九 “村长！既然你婆多利耶村长，知道拘利耶人那些梳着垂髻的佣兵是毁坏戒行、品行恶劣的人，而婆多利耶村长你自己却可以不是毁坏戒行、品行恶劣的人。那么为什么如来就不可以：‘如来知道幻术，但如来却不是幻术师’呢？村长！我知道幻术，也知道幻术的果报，并且也知道行使幻术的人，在他身体败坏、死亡之后，会堕入远离善趣之处、恶趣、险恶的堕处、地狱，这些我都知道。

（二）

一〇 村长！我知道杀生（破坏生命），也知道杀生的果报，并且也知道行杀生的人，在他身体败坏、死亡之后，会堕入远离善趣之处、恶趣、险恶的堕处、地狱。

一一 村长！我知道不与取（偷盗）……

一二 村长！我知道邪淫（在各种欲望上的不正当行为）……

一三 村长！我知道妄语（说谎）……

一四 村长！我知道两舌（挑拨离间）……

一五 村长！我知道恶口（说粗恶的话）……

一六 村长！我知道绮语（说无意义的话）……

一七 村长！我知道贪欲……

一八 村长！我知道瞋恚……

一九 村长！我知道邪见……

二

二〇 村长！有些沙门、婆罗门持有这样的说法、这样的见解：“任何杀生的人，都在现世感受痛苦和忧愁。任何不与取的人，都在现世感受痛苦和忧愁。任何行邪淫的人，都在现世感受痛苦和忧愁。任何说妄语的人，都在现世感受痛苦和忧愁。”

（一）

二一 然而，村长！我们在这里看到有些人，戴着花环、耳环，洗得干干净净，涂抹香料，修饰须发，沉溺于女色之中，如同国王一般享受。关于这个人，人们议论说：“喂！这个人做了什么，能戴着花环、耳环，洗得干干净净，涂抹香料，修饰须发，沉溺于女色之中，如同国王一般享受？” 另一些人回答说：“喂！这个人强行杀死了国王的敌人，国王很高兴，赏赐了他财物。所以，这个人戴着花环、耳环……如同国王一般享受。”

（二）

二二 然而，村长！我们在这里看到另一个人，双手被粗绳反绑在背后，绑得紧紧的，头发被剃光，伴随着刺耳的鼓声，被牵着从一条街到另一条街，从一个十字路口到另一个十字路口游街示众，然后被拉出南城门，在城南被斩首。关于这个人，人们议论说：“喂！这个人做了什么，双手被粗绳反绑在背后，绑得紧紧的，头发被剃光，伴随着刺耳的鼓声，被牵着从一条街到另一条街，从一个十字路口到另一个十字路口游街示众，然后被拉出南城门，在城南被斩首？” 另一些人回答说：“喂！这个人是国王的敌人，杀害了女人或男人，所以国王抓住了他，对他处以这样的刑罚。”

二三 村长！你认为如何？你曾见过或听说过这样的事吗？”

“我们见过，也听说过，将来还会听说。”

二四 “那么，村长！那些持有‘任何杀生的人，都在现世感受痛苦和忧愁’这种说法、这种见解的沙门、婆罗门，他们说的是真话还是假话？”

“大德！是假话。”

“那些说空洞假话的人，是持戒有德的人，还是毁坏戒行的人？”

“大德！是毁坏戒行的人。”

“那些毁坏戒行、品行恶劣的人，他们奉行的是邪道还是正道？”

“大德！是奉行邪道。”

“那些奉行邪道的人，他们持有的是邪见还是正见？”

“大德！是持有邪见。”

“那些持有邪见的人，值得信赖吗？”

“大德！不值得。”

（三）

二五 “然而，村长！我们在这里看到有些人，戴着花环、耳环……如同国王一般享受。关于这个人，人们议论说：“喂！这个人做了什么？戴着花环、耳环……如同国王一般享受？” 另一些人回答说：“喂！这个人强行夺取了国王敌人的贵重财宝，国王很高兴，赏赐了他财物。所以，这个人戴着花环、耳环……如同国王一般享受。”

（四）

二六 然而，村长！我们在这里看到另一个人，双手被粗绳反绑在背后……被斩首。关于这个人，人们议论说：“喂！这个人做了什么？双手被粗绳反绑在背后……被斩首？” 另一些人回答说：“喂！这个人在村庄或森林里偷盗了他人的财物，所以国王抓住了他，对他处以这样的刑罚。”

二七 村长！你认为如何？你曾见过或听说过这样的事吗？”

“我们见过，也听说过，将来还会听说。”

二八 “那么，村长！那些持有‘任何不与取的人，都在现世感受痛苦和忧愁’这种说法、这种见解的沙门、婆罗门，他们说的是真话还是假话？”

……

“大德！不值得。”

（五）

二九 “然而，村长！我们在这里看到有些人，戴着花环、耳环……如同国王一般享受。关于这个人，人们议论说：“喂！这个人做了什么事，能戴着花环、耳环……如同国王一般享受？” 另一些人回答说：“喂！这个人与国王敌人的妻女通奸，国王很高兴，赏赐了他财物。所以，这个人戴着花环、耳环……如同国王一般享受。”

（六）

三〇 然而，村长！我们在这里看到另一个人，双手被粗绳反绑在背后……被斩首。关于这个人，人们议论说：“喂！这个人做了什么事，双手被粗绳反绑在背后……被斩首？” 另一些人回答说：“喂！这个人与良家的妇女、良家的少女通奸，所以被国王抓住，对他处以这样的刑罚。”

三一 村长！你认为如何？你曾见过或听说过这样的事吗？”

“我们见过，也听说过，将来还会听说。”

三二 “那么，村长！那些持有‘任何行邪淫的人，都在现世感受痛苦和忧愁’这种说法、这种见解的沙门、婆罗门，他们说的是真话还是假话？”

……

“大德！不值得。”

（七）

三三 “然而，村长！我们在这里看到有些人，戴着花环、耳环……如同国王一般享受。关于这个人，人们议论说：“喂！这个人做了什么事，能戴着花环、耳环……如同国王一般享受？” 另一些人回答说：“喂！这个人用谎话博得国王一笑，国王很高兴，赏赐了他财物。所以，这个人戴着花环、耳环……如同国王一般享受。”

（八）

三四 然而，村长！我们在这里看到另一个人，双手被粗绳反绑在背后……被斩首。关于这个人，人们议论说：“喂！这个人做了什么事，双手被粗绳反绑在背后……被斩首？” 另一些人回答说：“喂！这个人用谎话损害了居士或居士之子的利益，所以被国王抓住，对他处以这样的刑罚。”

三五 村长！你认为如何？你曾见过或听说过这样的事吗？”

“我们见过，也听说过，将来还会听说。”

三六 “那么，村长！那些持有‘任何说妄语的人，都在现世感受痛苦和忧愁’这种说法、这种见解的沙门、婆罗门，他们说的是真话还是假话？”

“大德！是假话。”

“那些说空洞假话的人，是持戒有德的人，还是毁坏戒行的人？”

“大德！是毁坏戒行的人。”

“那些毁坏戒行、品行恶劣的人，他们奉行的是邪道还是正道？”

“大德！是奉行邪道。”

“那些奉行邪道的人，他们持有的是邪见还是正见？”

“大德！是持有邪见。”

“那些持有邪见的人，值得信赖吗？”

“大德！不值得。”

三

三七 “太殊胜了！大德！太稀有了！大德！

我有一个供人休息的房子，里面有床铺、有座位、有水瓶、有油灯。如果有沙门或婆罗门来此安住，我就会尽我所能，与他们分享。大德！过去曾经有四位持有不同见解、不同信仰、不同喜好的导师，在我这个休息的房子里安住过。

（一）

三八 有一位导师是这样说、这样认为的：‘没有布施，没有献祭，没有祭祀，没有善行恶业的果报。没有此世，没有他世，没有母亲，没有父亲，也没有化生的众生。世上没有真正达到崇高境界、正确修行的沙门、婆罗门，能够亲身证悟并向世人开示此世和他世的实相。’

（二）

三九 有一位导师是这样说、这样认为的：‘有布施，有献祭，有祭祀，有善行恶业的果报。有此世，有他世，有母亲，有父亲，有化生的众生。世上有真正达到崇高境界、正确修行的沙门、婆罗门，能够亲身证悟并向世人开示此世和他世的实相。’

（三）

四〇 有一位导师是这样说、这样认为的：‘自己做，让别人做；自己切割，让别人切割；自己折磨，让别人折磨；自己悲伤，让别人悲伤；自己疲惫，让别人疲惫；自己颤抖，让别人颤抖；杀害生命、偷盗、破墙入室抢劫、掠夺、行窃、拦路抢劫、奸淫他人妻子、说谎，［所有这些］行为，都不是作恶。即使有人用装有利刃的轮子，把这大地上的生灵碾成一堆肉泥、一堆肉块，也不会因此产生恶报，恶报也不会来临。即使到了恒河南岸，去杀戮、教唆杀戮，切割、教唆切割，折磨、教唆折磨，也不会因此产生恶报，恶报也不会来临。即使到了恒河北岸，去布施、教唆布施，献祭、教唆献祭，也不会因此产生福报，福报也不会来临。通过布施、调伏、自制、说真话，也不会产生福报，福报也不会来临。’

（四）

四一 有一位导师是这样说、这样认为的：‘自己做、让别人做，自己切割、让别人切割，自己折磨、让别人折磨，自己悲伤、让别人悲伤，自己疲惫、让别人疲惫，自己颤抖、让别人颤抖，杀害生命、偷盗、破墙入室抢劫、掠夺、行窃、拦路抢劫、奸淫他人妻子、说谎，［所有这些］行为，都是作恶。即使有人用装有利刃的轮子，把这大地上的生灵碾成一堆肉泥、一堆肉块，也会因此产生恶报，恶报也会来临。即使到了恒河南岸，去杀戮、教唆杀戮，切割、教唆切割，折磨、教唆折磨，也会因此产生恶报，恶报也会来临。即使到了恒河北岸，去布施、教唆布施，献祭、教唆献祭，也会因此产生福报，福报也会来临。通过布施、调伏、自制、说真话，也会产生福报，福报也会来临。’

四二 大德！对此我产生了疑惑、犹豫，心想：‘这些可敬的沙门、婆罗门中，到底谁说的是真话？谁说的是假话呢？’

“村长！你产生疑惑是合理的，你产生犹豫是合理的，你正是在这令人疑惑的地方产生了犹豫。”

“大德！我如此地信赖世尊：愿世尊为我说法，宣说能让我舍弃这疑惑的法。”

四

四三 “村长！有一种法的三昧（正定），如果你能在此获得心的三昧，这样，你就能舍弃这个疑惑的法。村长！什么是法的三昧呢？

（一）

四四 村长！在这里，圣弟子舍弃杀生，禁绝杀生；舍弃不与取，禁绝不与取；舍弃邪淫，禁绝邪淫；舍弃妄语，禁绝妄语；舍弃两舌语，禁绝两舌语；舍弃粗恶语，禁绝粗恶语；舍弃绮语，禁绝绮语；舍弃贪欲而成为无贪欲者；舍弃瞋恚而成为无瞋恚心者；舍弃邪见而成为正见者。

村长！这位圣弟子像这样远离了贪欲、远离了瞋恚，不迷茫，具足正知和正念，内心充满慈爱，遍满一个方向而安住。同样地，遍满第二方、第三方、第四方而安住。像这样，向上、向下、横向，在所有地方，对一切众生，内心充满慈爱，以广大、无量、无怨恨、无恼害的心，遍满整个世界而安住。他这样思量：‘那位持有“没有布施，没有献祭……能向世人开示此世他世实相的人都没有”这种说法、这种见解的导师。好！就算这位导师的话是真的，但我有我的保证，那就是我不妨害任何弱小或强大的众生，（这样做）在此世和他世两处都能获得安稳，我守护着身、语、意，身体败坏、死亡之后，可以投生到善趣天界。’他因此生起喜悦，由喜悦而生起轻安，身体轻安的他感受到快乐，内心快乐则能得定。村长！这就是法的三昧。你如果能在此获得心的三昧，这样，你就能舍弃这个疑惑的法。

（二）

四五 村长！这位圣弟子像这样远离了贪欲、远离了瞋恚……内心充满慈爱……以无恼害的心遍满而安住。他这样思量：‘那位持有“有布施，有献祭……能向世人开示此世他世实相的人都有”这种说法、这种见解的导师。就算这位导师的话是真的……可以投生到善趣天界。’他生起喜悦……获得正定。村长！这就是法的三昧。你如果能在此获得心的三昧，这样，你就能舍弃这个疑惑的法。

（三）

四六 村长！这位圣弟子像这样远离了贪欲、远离了瞋恚……内心充满慈爱……以无恼害的心遍满而安住。他这样思量：‘那位持有“自己做、让别人做；自己切割、让别人切割……通过布施、调伏……福报也不会来临”这种说法、这种见解的导师。好！就算这位导师的话是真的……可以投生到善趣天界。’他生起喜悦……获得正定。村长！这就是法的三昧。你如果能在此获得心的三昧，这样，你就能舍弃这个疑惑的法。

（四）

四七 村长！这位圣弟子像这样远离了贪欲、远离了瞋恚……内心充满慈爱……以无恼害的心遍满而安住。他这样思量：‘那位持有“自己做、让别人做；自己切割、让别人切割……通过布施、调伏……福报也会来临”这种说法、这种见解的导师。就算这位导师的话是真的……可以投生到善趣天界。’他生起喜悦……获得正定。村长！这就是法的三昧。你如果能在此获得心的三昧，这样，你就能舍弃这个疑惑的法。

五

（一）

四八 村长！这位圣弟子像这样远离了贪欲、远离了瞋恚，不迷茫，具足正知和正念，内心充满慈爱，遍满一个方向而安住；内心充满悲悯，遍满一个方向而安住；内心充满喜悦，遍满一个方向而安住；内心充满平静（舍），遍满一个方向而安住。他这样思量：‘那位持有“没有布施，没有献祭……能向世人开示此世他世实相的人都没有”这种说法、这种见解的导师。好！就算这位导师的话是真的，但我有我的保证，那就是我不妨害任何弱小或强大的众生，（这样做）在此世和他世两处都能获得安稳，我守护着身、语、意，身体败坏、死亡之后，可以投生到善趣天界。’他因此生起喜悦……他喜悦而身体轻安，身体轻安的他感受到快乐，内心快乐则能得定。村长！这就是法的三昧。你如果能在此获得心的三昧，这样，你就能舍弃这个疑惑。

（二）

四九 村长！这位圣弟子像这样远离了贪欲、远离了瞋恚……内心充满悲悯……内心充满喜悦……内心充满平静（舍）……以无恼害的心遍满而安住。他这样思量：‘那位持有“有布施，有献祭……能向世人开示此世他世实相的人都有”这种说法、这种见解的导师。就算这位导师的话是真的……可以投生到善趣天界。’他生起喜悦……获得正定。村长！这就是法的三昧。你如果能在此获得心的三昧，这样，你就能舍弃这个疑惑的法。

（三）

五〇 村长！这位圣弟子像这样远离了贪欲、远离了瞋恚……内心充满悲悯……内心充满喜悦……内心充满平静（舍）……以无恼害的心遍满而安住。他这样思量：‘那位持有“自己做、让别人做；自己切割、让别人切割……通过布施、调伏……福报也不会来临”这种说法、这种见解的导师。好！就算这位导师的话是真的……可以投生到善趣天界。’他生起喜悦……获得正定。村长！这就是法的三昧。你如果能在此获得心的三昧，这样，你就能舍弃这个疑惑的法。

（四）

五一 村长！这位圣弟子像这样远离了贪欲、远离了瞋恚……内心充满悲悯……内心充满喜悦……内心充满平静（舍）……以无恼害的心遍满而安住。他这样思量：‘那位持有“自己做、让别人做；自己切割、让别人切割……通过布施、调伏……福报也会来临”这种说法、这种见解的导师。好！就算这位导师的话是真的……可以投生到善趣天界。’他生起喜悦……获得正定。村长！这就是法的三昧。你如果能在此获得心的三昧，这样，你就能舍弃这个疑惑的法。”

五二 世尊这样说完后，婆多利耶村长对世尊说：“太殊胜了，大德！太奇妙了，大德！……从今天起，我愿终生归依世尊，成为优婆塞。”

聚落主相应（终）

其摄颂曰：

暴恶布吒与战士

象马与西地方人

说教螺贝家顶髻

驴姓王发波罗牢

☸.....................................................................

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/9. Asaṅkhatasaṃyutta 无为相应 (SN 43, 366-409)/9.1 Paṭhamavagga 第一品 (SN 43.1-11, 366-376)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9.1.1 Kāyagatāsatisutta 身 (SN 43.1, 366)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Asaṅkhatasaṃyuttaṃ

1. Paṭhamavaggo

1. Kāyagatāsatisuttaṃ

366. Sāvatthinidānaṃ. “Asaṅkhatañca vo, bhikkhave, desessāmi asaṅkhatagāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, asaṅkhataṃ? Yo, bhikkhave, rāgakkhayo dosakkhayo mohakkhayo – idaṃ vuccati, bhikkhave, asaṅkhataṃ. Katamo ca, bhikkhave, asaṅkhatagāmimaggo? Kāyagatāsati. Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo”.

“Iti kho, bhikkhave, desitaṃ vo mayā asaṅkhataṃ, desito asaṅkhatagāmimaggo. Yaṃ, bhikkhave, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā. Etāni, bhikkhave, rukkhamūlāni, etāni suññāgārāni. Jhāyatha [nijjhāyatha (ka.)], bhikkhave, mā pamādattha; mā pacchā vippaṭisārino ahuvattha. Ayaṃ vo amhākaṃ anusāsanī”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第九 无为相应

第一 品

［一］ 第一 身

一 “诸比丘！我来为你们说无为以及通往无为的道路，你们要仔细听。

二 诸比丘！什么是无为呢？诸比丘！贪欲的坏灭、瞋恚的坏灭、愚痴的坏灭，诸

比丘！这被称为无为。

三 诸比丘！什么是通往无为的道路呢？对身体保持的正念（身念住）。诸比丘！这被称为通往无为的道路。

四 像这样，诸比丘！我已经为你们说了无为，说了通往无为的道路。

五 诸比丘！凡是导师出于利益、慈悯而应当为弟子们所做的，带着慈悲心，这些我都已经为你们做了。

六 诸比丘！这里有树下，这里有空房子。你们要禅修，诸比丘！不要放逸！不要以后（才）后悔！这是我对你们的教导。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/9. Asaṅkhatasaṃyutta 无为相应 (SN 43, 366-409)/9.1 Paṭhamavagga 第一品 (SN 43.1-11, 366-376)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9.1.2 Samathavipassanāsutta 止观 (SN 43.2, 367)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Samathavipassanāsuttaṃ

367. “Asaṅkhatañca vo, bhikkhave, desessāmi asaṅkhatagāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, asaṅkhataṃ? Yo, bhikkhave, rāgakkhayo dosakkhayo mohakkhayo – idaṃ vuccati, bhikkhave, asaṅkhataṃ. Katamo ca, bhikkhave, asaṅkhatagāmimaggo? Samatho ca vipassanā ca. Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe…. Dutiyaṃ.

☸---------------------------------------------------------------------

［二］ 第二 止观

一 “诸比丘！我来为你们说无为以及通往无为的道路，你们要仔细听。

二 诸比丘！什么是无为呢？诸比丘！贪欲的坏灭、瞋恚的坏灭、愚痴的坏灭，诸

比丘！这被称为无为。

三 诸比丘！什么是通往无为的道路呢？诸比丘！止和观，这被称为通往无为的道路。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/9. Asaṅkhatasaṃyutta 无为相应 (SN 43, 366-409)/9.1 Paṭhamavagga 第一品 (SN 43.1-11, 366-376)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9.1.3 Savitakkasavicārasutta 有寻 (SN 43.3, 368)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Savitakkasavicārasuttaṃ

368. “Katamo ca, bhikkhave, asaṅkhatagāmimaggo? Savitakkasavicāro samādhi, avitakkavicāramatto samādhi, avitakkaavicāro samādhi – ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe…. Tatiyaṃ.

☸---------------------------------------------------------------------

［三］ 第三 有寻

三 诸比丘！什么是通往无为的道路呢？诸比丘！有寻有伺三昧、无寻唯伺三昧、无寻

无伺三昧，这被称为通往无为的道路。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/9. Asaṅkhatasaṃyutta 无为相应 (SN 43, 366-409)/9.1 Paṭhamavagga 第一品 (SN 43.1-11, 366-376)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9.1.4 Suññatasamādhisutta 空 (SN 43.4, 369)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Suññatasamādhisuttaṃ

369. “Katamo ca, bhikkhave, asaṅkhatagāmimaggo? Suññato samādhi, animitto samādhi, appaṇihito samādhi – ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe…. Catutthaṃ.

☸---------------------------------------------------------------------

［四］ 第四 空

三 诸比丘！什么是通往无为的道路呢？空三昧、无相三昧、无愿三昧。诸比丘！这称

为通往无为的道路。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/9. Asaṅkhatasaṃyutta 无为相应 (SN 43, 366-409)/9.1 Paṭhamavagga 第一品 (SN 43.1-11, 366-376)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9.1.5 Satipaṭṭhānasutta 念住 (SN 43.5, 370)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Satipaṭṭhānasuttaṃ

370. “Katamo ca, bhikkhave, asaṅkhatagāmimaggo? Cattāro satipaṭṭhānā. Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe…. Pañcamaṃ.

☸---------------------------------------------------------------------

［五］ 第五 念住

三 诸比丘！什么是通往无为的道路呢？四念住。诸比丘！这被称为通往无为的道路。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/9. Asaṅkhatasaṃyutta 无为相应 (SN 43, 366-409)/9.1 Paṭhamavagga 第一品 (SN 43.1-11, 366-376)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9.1.6 Sammappadhānasutta 正勤 (SN 43.6, 371)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Sammappadhānasuttaṃ

371. “Katamo ca, bhikkhave, asaṅkhatagāmimaggo? Cattāro sammappadhānā. Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe…. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［六］ 第六 正勤

三 诸比丘！什么是通往无为的道路呢？四正勤。诸比丘！这被称为通往无为的道路。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/9. Asaṅkhatasaṃyutta 无为相应 (SN 43, 366-409)/9.1 Paṭhamavagga 第一品 (SN 43.1-11, 366-376)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9.1.7 Iddhipādasutta 如意足 (SN 43.7, 372)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Iddhipādasuttaṃ

372. “Katamo ca, bhikkhave, asaṅkhatagāmimaggo? Cattāro iddhipādā. Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe…. Sattamaṃ.

☸---------------------------------------------------------------------

［七］ 第七 如意足

三 诸比丘！什么是通往无为的道路呢？四如意足。诸比丘！这被称为通往无为的道路。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/9. Asaṅkhatasaṃyutta 无为相应 (SN 43, 366-409)/9.1 Paṭhamavagga 第一品 (SN 43.1-11, 366-376)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9.1.8 Indriyasutta 根 (SN 43.8, 373)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Indriyasuttaṃ

373. “Katamo ca, bhikkhave, asaṅkhatagāmimaggo? Pañcindriyāni. Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe…. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［八］ 第八 根

三 诸比丘！什么是通往无为的道路呢？五根。诸比丘！这被称为通往无为的道路。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/9. Asaṅkhatasaṃyutta 无为相应 (SN 43, 366-409)/9.1 Paṭhamavagga 第一品 (SN 43.1-11, 366-376)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9.1.9 Balasutta 力 (SN 43.9, 374)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Balasuttaṃ

374. “Katamo ca, bhikkhave, asaṅkhatagāmimaggo? Pañca balāni. Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe…. Navamaṃ.

☸---------------------------------------------------------------------

［九］ 第九 力

三 诸比丘！什么是通往无为的道路呢？五力。诸比丘！这被称为通往无为的道路。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/9. Asaṅkhatasaṃyutta 无为相应 (SN 43, 366-409)/9.1 Paṭhamavagga 第一品 (SN 43.1-11, 366-376)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9.1.10 Bojjhaṅgasutta 觉支 (SN 43.10, 375)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Bojjhaṅgasuttaṃ

375. “Katamo ca, bhikkhave, asaṅkhatagāmimaggo? Satta bojjhaṅgā. Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe…. Dasamaṃ.

☸---------------------------------------------------------------------

［十］ 第十 觉支

三 诸比丘！什么是通往无为的道路呢？七觉支。诸比丘！这被称为通往无为的道路。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/9. Asaṅkhatasaṃyutta 无为相应 (SN 43, 366-409)/9.1 Paṭhamavagga 第一品 (SN 43.1-11, 366-376)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9.1.11 Maggaṅgasutta 道 (SN 43.11, 376)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所翻译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Maggaṅgasuttaṃ

376. “Katamo ca, bhikkhave, asaṅkhatagāmimaggo? Ariyo aṭṭhaṅgiko maggo. Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo. Iti kho, bhikkhave, desitaṃ vo mayā asaṅkhataṃ, desito asaṅkhatagāmimaggo. Yaṃ, bhikkhave, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya kataṃ vo taṃ mayā. Etāni, bhikkhave, rukkhamūlāni, etāni suññāgārāni. Jhāyatha, bhikkhave, mā pamādattha; mā pacchā vippaṭisārino ahuvattha. Ayaṃ vo amhākaṃ anusāsanī”ti. Ekādasamaṃ.

Paṭhamo vaggo.

Tassuddānaṃ –

Kāyo samatho savitakko, suññato satipaṭṭhānā;

Sammappadhānā iddhipādā, indriyabalabojjhaṅgā;

Maggena ekādasamaṃ, tassuddānaṃ pavuccati.

☸---------------------------------------------------------------------

［一一］ 第十一 道

三 比丘们！什么是导向无为的道路呢？就是八圣道。比丘们！这被称为导向无为的道路。

四 比丘们！像这样，我已经为你们解说了无为，解说了导向无为的道路。

五 比丘们！一位慈悲、为弟子们谋求福祉的导师，出于慈悯心，应当为弟子们所做的一切，我都已经为你们做了。

六 比丘们！这里有树下，这里有空房子。你们要禅修，不要放逸；不要以后追悔莫及。这是我对你们的教导。”

无为相应的第一品（完）

本品摄颂：

身与三昧寻

以及空念住

正勤如意足

根力并觉支

依道为十一

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2560.2.28 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/9. Asaṅkhatasaṃyutta 无为相应 (SN 43, 366-409)/9.2 Dutiyavagga 第二品 (SN 43.12-44, 377-409)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9.2.1 Asaṅkhatasutta 无为经 (SN 43.12, 377)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所翻译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyavaggo

第二品

1. Asaṅkhatasuttaṃ

无为经

☆ 导向无为之道 ➾

㈠ 止与观 ☞ ① 修止、② 修观；

㈡ 三寻伺定 ☞ ③ 有寻有伺、④ 无寻唯伺、⑤ 无寻无伺；

㈢ 三无为定 ☞ ⑥ 空定、⑦ 无相定、⑧ 无愿定；

㈣ 四念住 ☞ ⑨ 观身念住、⑩ 观受念住、⑪ 观心念住、⑫ 观法念住；

㈤ 四正勤 ☞ ⑬ 律仪勤、⑭ 断勤、⑮ 修勤、⑯ 随护勤；

㈥ 四如意足 ☞ ⑰ 欲神足、⑱ 勤神足、⑲ 心神足、⑳ 观神足；

㈦ 五根 ☞ ㉑ 信根、㉒ 精进根、㉓ 念根、㉔ 定根、㉕ 慧根；

㈧ 五力 ☞ ㉖ 信力、㉗ 精进力、㉘ 念力、㉙ 定力、㉚ 慧力；

㈨ 七菩提分 ☞ ㉛ 念觉支、㉜ 择法觉支、㉝ 精进觉支、㉞ 喜觉支、㉟ 轻安觉支、㊱ 定觉支、㊲ 舍觉支；

㈩ 八圣道分 ☞ ㊳ 正见、㊴ 正思维、㊵ 正语、㊶ 正业、㊷ 正命、㊸ 正精进、㊹ 正念、㊺ 正定。

第一品 ✫ 止与观 Samatho & Vipassanā

第一章 ✩ 修止 Samatho

377. “Asaṅkhatañca vo, bhikkhave, desessāmi asaṅkhatagāmiñca maggaṃ.

“比丘们！我要为你们开示‘无为’与‘导向无为之道’。

Taṃ suṇātha.

你们要仔细听。

Katamañca, bhikkhave, asaṅkhataṃ?

比丘们！什么是‘无为’呢？

Yo, bhikkhave, rāgakkhayo dosakkhayo mohakkhayo – idaṃ vuccati, bhikkhave, asaṅkhataṃ.

比丘们！贪欲的坏灭、嗔恚的坏灭、愚痴的坏灭，比丘们！这被称为‘无为’。

Katamo ca, bhikkhave, asaṅkhatagāmimaggo?

比丘们！什么是‘导向无为之道’呢？

Samatho.

比丘们！修止——奢摩他！

Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo.

这被称为‘导向无为之道’。

Iti kho, bhikkhave, desitaṃ vo mayā asaṅkhataṃ, desito asaṅkhatagāmimaggo.

像这样，比丘们，我已经为你们解说了‘无为’，解说了‘导向无为之道’。

Yaṃ, bhikkhave, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā.

比丘们！一位慈悲、为弟子们谋求福祉的导师，出于慈悯心，应当为弟子们所做的一切，我都已经为你们做了。

Etāni, bhikkhave, rukkhamūlāni, etāni suññāgārāni.

比丘们！这里有树下，这里有空房子，

Jhāyatha, bhikkhave, mā pamādattha; mā pacchā vippaṭisārino ahuvattha.

比丘们！你们要禅修、不要放逸、不要以后追悔莫及。

Ayaṃ vo amhākaṃ anusāsanīti.

这是我对你们的教导。”

第二章 ✩ 修观 Vipassanā

“Asaṅkhatañca vo, bhikkhave, desessāmi asaṅkhatagāmiñca maggaṃ.

“比丘们！我要为你们开示‘无为’与‘导向无为之道’。

Taṃ suṇātha.

你们要仔细听。

Katamañca, bhikkhave, asaṅkhataṃ?

比丘们！什么是‘无为’呢？

Yo, bhikkhave, rāgakkhayo dosakkhayo mohakkhayo – idaṃ vuccati, bhikkhave, asaṅkhataṃ.

比丘们！贪欲的坏灭、嗔恚的坏灭、愚痴的坏灭，比丘们！这被称为‘无为’。

Katamo ca, bhikkhave, asaṅkhatagāmimaggo?

比丘们！什么是‘导向无为之道’呢？

Vipassanā.

比丘们！修观——毗婆舍那！

Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo.

这被称为‘导向无为之道’。

Iti kho, bhikkhave, desitaṃ vo mayā asaṅkhataṃ…pe…

像这样，比丘们，我已经为你们解说了‘无为’，解说了‘导向无为之道’。

比丘们！一位慈悲、为弟子们谋求福祉的导师，出于慈悯心，应当为弟子们所做的一切，我都已经为你们做了。

比丘们！这里有树下，这里有空房子，比丘们！你们要禅修、不要放逸、不要以后追悔莫及。

ayaṃ vo amhākaṃ anusāsanīti.

这是我对你们的教导。”

卍　　　　卍　　　　卍

第二品 ✫ 三寻伺定 Samādhi Ⅰ

第一章 ✩ 有寻有伺 Savitakko savicāro samādhi

“Katamo ca, bhikkhave, asaṅkhatagāmimaggo?

“比丘们！我要为你们开示‘无为’与‘导向无为之道’……比丘们！什么是‘导向无为之道’呢？

Savitakko savicāro samādhi.

比丘们！修有寻有伺定！

Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe…

这被称为‘导向无为之道’。

像这样，比丘们，我已经为你们解说了‘无为’，解说了‘导向无为之道’。

比丘们！一位慈悲、为弟子们谋求福祉的导师，出于慈悯心，应当为弟子们所做的一切，我都已经为你们做了。

比丘们！这里有树下，这里有空房子，比丘们！你们要禅修、不要放逸、不要以后追悔莫及。

这是我对你们的教导。”

第二章 ✩ 无寻唯伺 Avitakko vicāramatto samādhi

katamo ca, bhikkhave, asaṅkhatagāmimaggo?

“比丘们！我要为你们开示‘无为’与‘导向无为之道’……比丘们！什么是‘导向无为之道’呢？

Avitakko vicāramatto samādhi.

比丘们！修无寻唯伺定！

Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe…

这被称为‘导向无为之道’。

像这样，比丘们，我已经为你们解说了‘无为’，解说了‘导向无为之道’。

比丘们！一位慈悲、为弟子们谋求福祉的导师，出于慈悯心，应当为弟子们所做的一切，我都已经为你们做了。

比丘们！这里有树下，这里有空房子，比丘们！你们要禅修、不要放逸、不要以后追悔莫及。

这是我对你们的教导。”

第三章 ✩ 无寻无伺 Avitakko avicāro samādhi

katamo ca, bhikkhave, asaṅkhatagāmimaggo?

“比丘们！我要为你们开示‘无为’与‘导向无为之道’……比丘们！什么是‘导向无为之道’呢？

Avitakko avicāro samādhi.

比丘们！修无寻无伺定！

Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe….

这被称为‘导向无为之道’。

像这样，比丘们，我已经为你们解说了‘无为’，解说了‘导向无为之道’。

比丘们！一位慈悲、为弟子们谋求福祉的导师，出于慈悯心，应当为弟子们所做的一切，我都已经为你们做了。

比丘们！这里有树下，这里有空房子，比丘们！你们要禅修、不要放逸、不要以后追悔莫及。

这是我对你们的教导。”

卍　　　　卍　　　　卍

第三品 ✫ 三无为定 Samādhi Ⅱ

第一章 ✩ 空定 Suññato samādhi

“Katamo ca, bhikkhave, asaṅkhatagāmimaggo?

“比丘们！我要为你们开示‘无为’与‘导向无为之道’……比丘们！什么是‘导向无为之道’呢？

Suññato samādhi.

比丘们！修空定！

Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe…

这被称为‘导向无为之道’。

像这样，比丘们，我已经为你们解说了‘无为’，解说了‘导向无为之道’。

比丘们！一位慈悲、为弟子们谋求福祉的导师，出于慈悯心，应当为弟子们所做的一切，我都已经为你们做了。

比丘们！这里有树下，这里有空房子，比丘们！你们要禅修、不要放逸、不要以后追悔莫及。

这是我对你们的教导。”

第二章 ✩ 无相定 Animitto samādhi

katamo ca, bhikkhave, asaṅkhatagāmimaggo?

“比丘们！我要为你们开示‘无为’与‘导向无为之道’……比丘们！什么是‘导向无为之道’呢？

Animitto samādhi.

比丘们！修无相定！

Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe…

这被称为‘导向无为之道’。

像这样，比丘们，我已经为你们解说了‘无为’，解说了‘导向无为之道’。

比丘们！一位慈悲、为弟子们谋求福祉的导师，出于慈悯心，应当为弟子们所做的一切，我都已经为你们做了。

比丘们！这里有树下，这里有空房子，比丘们！你们要禅修、不要放逸、不要以后追悔莫及。

这是我对你们的教导。”

第三章 ✩ 无愿定 Appaṇihito samādhi

katamo ca, bhikkhave, asaṅkhatagāmimaggo?

“比丘们！我要为你们开示‘无为’与‘导向无为之道’……比丘们！什么是‘导向无为之道’呢？

Appaṇihito samādhi.

比丘们！修无愿定！

Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe….

这被称为‘导向无为之道’。

像这样，比丘们，我已经为你们解说了‘无为’，解说了‘导向无为之道’。

比丘们！一位慈悲、为弟子们谋求福祉的导师，出于慈悯心，应当为弟子们所做的一切，我都已经为你们做了。

比丘们！这里有树下，这里有空房子，比丘们！你们要禅修、不要放逸、不要以后追悔莫及。

这是我对你们的教导。”

卍　　　　卍　　　　卍

第四品 ✫ 四念住 Cattāro satipaṭṭhānā

第一章 ✩ 观身念住 Kāye kāyānupassī

“Katamo ca, bhikkhave, asaṅkhatagāmimaggo?

“比丘们！我要为你们开示‘无为’与‘导向无为之道’……比丘们！什么是‘导向无为之道’呢？

Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

比丘们！关于身随观身——即是，比丘对身体（保持觉知）随观念身体而住，热忱，正知，具念，调伏世间的贪婪和忧恼！

Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe…

这被称为‘导向无为之道’。

像这样，比丘们，我已经为你们解说了‘无为’，解说了‘导向无为之道’。

比丘们！一位慈悲、为弟子们谋求福祉的导师，出于慈悯心，应当为弟子们所做的一切，我都已经为你们做了。

比丘们！这里有树下，这里有空房子，比丘们！你们要禅修、不要放逸、不要以后追悔莫及。

这是我对你们的教导。”

第二章 ✩ 观受念住 Vedanāsu vedanānupassī

katamo ca, bhikkhave, asaṅkhatagāmimaggo?

“比丘们！我要为你们开示‘无为’与‘导向无为之道’……比丘们！什么是‘导向无为之道’呢？

Idha, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati…pe…

比丘们！关于受随观受——即是，比丘对感受（保持觉知）随观念感受而住，热忱，正知，具念，调伏世间的贪婪和忧恼！

ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe…

这被称为‘导向无为之道’。

像这样，比丘们，我已经为你们解说了‘无为’，解说了‘导向无为之道’。

比丘们！一位慈悲、为弟子们谋求福祉的导师，出于慈悯心，应当为弟子们所做的一切，我都已经为你们做了。

比丘们！这里有树下，这里有空房子，比丘们！你们要禅修、不要放逸、不要以后追悔莫及。

这是我对你们的教导。”

第三章 ✩ 观心念住 Citte cittānupassī

katamo ca, bhikkhave, asaṅkhatagāmimaggo?

“比丘们！我要为你们开示‘无为’与‘导向无为之道’……比丘们！什么是‘导向无为之道’呢？

Idha, bhikkhave, bhikkhu citte cittānupassī…pe…

比丘们！关于心随观心——即是，比丘对心念（保持觉知）随观念心念而住，热忱，正知，具念，调伏世间的贪婪和忧恼！

ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe…

这被称为‘导向无为之道’。

像这样，比丘们，我已经为你们解说了‘无为’，解说了‘导向无为之道’。

比丘们！一位慈悲、为弟子们谋求福祉的导师，出于慈悯心，应当为弟子们所做的一切，我都已经为你们做了。

比丘们！这里有树下，这里有空房子，比丘们！你们要禅修、不要放逸、不要以后追悔莫及。

这是我对你们的教导。”

第四章 ✩ 观法念住 Dhammesu dhammānupassī

katamo ca, bhikkhave, asaṅkhatagāmimaggo?

“比丘们！我要为你们开示‘无为’与‘导向无为之道’……比丘们！什么是‘导向无为之道’呢？

Idha, bhikkhave, bhikkhu dhammesu dhammānupassī viharati…pe…

比丘们！关于法随观法——即是，比丘对诸法（保持觉知）随观念诸法而住，热忱，正知，具念，调伏世间的贪婪和忧恼！

ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe….

这被称为‘导向无为之道’。

像这样，比丘们，我已经为你们解说了‘无为’，解说了‘导向无为之道’。

比丘们！一位慈悲、为弟子们谋求福祉的导师，出于慈悯心，应当为弟子们所做的一切，我都已经为你们做了。

比丘们！这里有树下，这里有空房子，比丘们！你们要禅修、不要放逸、不要以后追悔莫及。

这是我对你们的教导。”

卍　　　　卍　　　　卍

第五品 ✫ 四正勤 Cattāro sammappadhānā

第一章 ✩ 律仪勤 Saṃvarapadhānaṃ

“Katamo ca, bhikkhave, asaṅkhatagāmimaggo?

“比丘们！我要为你们开示‘无为’与‘导向无为之道’……比丘们！什么是‘导向无为之道’呢？

Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

于此，比丘们！比丘为了未生起的邪恶、不善法的不生起而生起意欲，努力，发起精进，策励自心，精勤努力。（即‘防护’：防护未生起的恶行、不善念头[守护根门]，令其不生起！）

Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe…

这被称为‘导向无为之道’。

像这样，比丘们，我已经为你们解说了‘无为’，解说了‘导向无为之道’。

比丘们！一位慈悲、为弟子们谋求福祉的导师，出于慈悯心，应当为弟子们所做的一切，我都已经为你们做了。

比丘们！这里有树下，这里有空房子，比丘们！你们要禅修、不要放逸、不要以后追悔莫及。

这是我对你们的教导。”

第二章 ✩ 断勤 Pahānapadhānaṃ

katamo ca, bhikkhave, asaṅkhatagāmimaggo?

“比丘们！我要为你们开示‘无为’与‘导向无为之道’……比丘们！什么是‘导向无为之道’呢？

Idha, bhikkhave, bhikkhu uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

于此，比丘们！比丘为了已生起的邪恶、不善法的舍断而生起意欲，努力，发起精进，策励自心，精勤努力。（即‘断除’：舍离已生起的恶行、不善念头[断除三恶寻]，令其永断！）

Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe…

这被称为‘导向无为之道’。

像这样，比丘们，我已经为你们解说了‘无为’，解说了‘导向无为之道’。

比丘们！一位慈悲、为弟子们谋求福祉的导师，出于慈悯心，应当为弟子们所做的一切，我都已经为你们做了。

比丘们！这里有树下，这里有空房子，比丘们！你们要禅修、不要放逸、不要以后追悔莫及。

这是我对你们的教导。”

第三章 ✩ 修勤 Bhāvanāpadhānaṃ

katamo ca, bhikkhave, asaṅkhatagāmimaggo?

“比丘们！我要为你们开示‘无为’与‘导向无为之道’……比丘们！什么是‘导向无为之道’呢？

Idha, bhikkhave, bhikkhu anuppannānaṃ kusalānaṃ dhammānaṃ uppādā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

于此，比丘们！比丘为了未生起的善法的生起而生起意欲，努力，发起精进，策励自心，精勤努力。（即‘修习’：培育未生起的善行及念头[七觉支]，令其生起！）

Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe…

这被称为‘导向无为之道’。

像这样，比丘们，我已经为你们解说了‘无为’，解说了‘导向无为之道’。

比丘们！一位慈悲、为弟子们谋求福祉的导师，出于慈悯心，应当为弟子们所做的一切，我都已经为你们做了。

比丘们！这里有树下，这里有空房子，比丘们！你们要禅修、不要放逸、不要以后追悔莫及。

这是我对你们的教导。”

第四章 ✩ 随护勤 Anurakkhaṇāpadhānaṃ

katamo ca, bhikkhave, asaṅkhatagāmimaggo?

“比丘们！我要为你们开示‘无为’与‘导向无为之道’……比丘们！什么是‘导向无为之道’呢？

Idha, bhikkhave, bhikkhu uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

于此，比丘们！比丘为了已生起的善法的住立、不忘失、更多增长、广大、修习圆满而生起意欲，努力，发起精进，策励自心，精勤努力。（即‘随护’：保持已生起的善行及念头[善护禅相]，令其不退失、不混乱、增长、广大、修习圆满！）

Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe….

这被称为‘导向无为之道’。

像这样，比丘们，我已经为你们解说了‘无为’，解说了‘导向无为之道’。

比丘们！一位慈悲、为弟子们谋求福祉的导师，出于慈悯心，应当为弟子们所做的一切，我都已经为你们做了。

比丘们！这里有树下，这里有空房子，比丘们！你们要禅修、不要放逸、不要以后追悔莫及。

这是我对你们的教导。”

卍　　　　卍　　　　卍

第六品 ✫ 四如意足 Cattāro iddhipādā

第一章 ✩ 欲神足 Chanda-samādhi

“Katamo ca, bhikkhave, asaṅkhatagāmimaggo?

“比丘们！我要为你们开示‘无为’与‘导向无为之道’……比丘们！什么是‘导向无为之道’呢？

Idha, bhikkhave, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.

于此，比丘们！比丘修习欲定-勤行-成就的神足！

Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe…

这被称为‘导向无为之道’。

像这样，比丘们，我已经为你们解说了‘无为’，解说了‘导向无为之道’。

比丘们！一位慈悲、为弟子们谋求福祉的导师，出于慈悯心，应当为弟子们所做的一切，我都已经为你们做了。

比丘们！这里有树下，这里有空房子，比丘们！你们要禅修、不要放逸、不要以后追悔莫及。

这是我对你们的教导。”

第二章 ✩ 勤神足 Vīriya-samādhi

katamo ca, bhikkhave, asaṅkhatagāmimaggo?

“比丘们！我要为你们开示‘无为’与‘导向无为之道’……比丘们！什么是‘导向无为之道’呢？

Idha, bhikkhave, bhikkhu vīriyasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.

于此，比丘们！比丘修习精进定-勤行-成就的神足！

Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe…

这被称为‘导向无为之道’。

像这样，比丘们，我已经为你们解说了‘无为’，解说了‘导向无为之道’。

比丘们！一位慈悲、为弟子们谋求福祉的导师，出于慈悯心，应当为弟子们所做的一切，我都已经为你们做了。

比丘们！这里有树下，这里有空房子，比丘们！你们要禅修、不要放逸、不要以后追悔莫及。

这是我对你们的教导。”

第三章 ✩ 心神足 Citta-samādhi

katamo ca, bhikkhave, asaṅkhatagāmimaggo?

“比丘们！我要为你们开示‘无为’与‘导向无为之道’……比丘们！什么是‘导向无为之道’呢？

Idha, bhikkhave, bhikkhu cittasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.

于此，比丘们！比丘修习心定-勤行-成就的神足！

Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe…

这被称为‘导向无为之道’。

像这样，比丘们，我已经为你们解说了‘无为’，解说了‘导向无为之道’。

比丘们！一位慈悲、为弟子们谋求福祉的导师，出于慈悯心，应当为弟子们所做的一切，我都已经为你们做了。

比丘们！这里有树下，这里有空房子，比丘们！你们要禅修、不要放逸、不要以后追悔莫及。

这是我对你们的教导。”

第四章 ✩ 观神足 Vīmaṃsā-samādhi

katamo ca, bhikkhave, asaṅkhatagāmimaggo?

“比丘们！我要为你们开示‘无为’与‘导向无为之道’……比丘们！什么是‘导向无为之道’呢？

Idha, bhikkhave, bhikkhu vīmaṃsasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.

于此，比丘们！比丘修习观定-勤行-成就的神足！

Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe….

这被称为‘导向无为之道’。

像这样，比丘们，我已经为你们解说了‘无为’，解说了‘导向无为之道’。

比丘们！一位慈悲、为弟子们谋求福祉的导师，出于慈悯心，应当为弟子们所做的一切，我都已经为你们做了。

比丘们！这里有树下，这里有空房子，比丘们！你们要禅修、不要放逸、不要以后追悔莫及。

这是我对你们的教导。”

卍　　　　卍　　　　卍

第七品 ✫ 五根 Pañcindriyāni

第一章 ✩ 信根 Saddhā-indriya

“Katamo ca, bhikkhave, asaṅkhatagāmimaggo?

“比丘们！我要为你们开示‘无为’与‘导向无为之道’……比丘们！什么是‘导向无为之道’呢？

Idha, bhikkhave, bhikkhu saddhindriyaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.

于此，比丘们！比丘培育信根，此信根依止于远离、依止于离贪、依止于灭尽，导向于舍！

Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe…

这被称为‘导向无为之道’。

像这样，比丘们，我已经为你们解说了‘无为’，解说了‘导向无为之道’。

比丘们！一位慈悲、为弟子们谋求福祉的导师，出于慈悯心，应当为弟子们所做的一切，我都已经为你们做了。

比丘们！这里有树下，这里有空房子，比丘们！你们要禅修、不要放逸、不要以后追悔莫及。

这是我对你们的教导。”

第二章 ✩ 精进根 Vīriya-indriya

katamo ca, bhikkhave, asaṅkhatagāmimaggo?

“比丘们！我要为你们开示‘无为’与‘导向无为之道’……比丘们！什么是‘导向无为之道’呢？

Idha, bhikkhave, bhikkhu vīriyindriyaṃ bhāveti vivekanissitaṃ…pe…

于此，比丘们！比丘培育精进根，此精进根依止于远离、依止于离贪、依止于灭尽，导向于舍！

ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe…

这被称为‘导向无为之道’。

像这样，比丘们，我已经为你们解说了‘无为’，解说了‘导向无为之道’。

比丘们！一位慈悲、为弟子们谋求福祉的导师，出于慈悯心，应当为弟子们所做的一切，我都已经为你们做了。

比丘们！这里有树下，这里有空房子，比丘们！你们要禅修、不要放逸、不要以后追悔莫及。

这是我对你们的教导。”

第三章 ✩ 念根 Sati-indriya

katamo ca, bhikkhave, asaṅkhatagāmimaggo?

“比丘们！我要为你们开示‘无为’与‘导向无为之道’……比丘们！什么是‘导向无为之道’呢？

Idha, bhikkhave, bhikkhu satindriyaṃ bhāveti…pe…

于此，比丘们！比丘培育念根，此念根依止于远离、依止于离贪、依止于灭尽，导向于舍！

ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe…

这被称为‘导向无为之道’。

像这样，比丘们，我已经为你们解说了‘无为’，解说了‘导向无为之道’。

比丘们！一位慈悲、为弟子们谋求福祉的导师，出于慈悯心，应当为弟子们所做的一切，我都已经为你们做了。

比丘们！这里有树下，这里有空房子，比丘们！你们要禅修、不要放逸、不要以后追悔莫及。

这是我对你们的教导。”

第四章 ✩ 定根 Samādhi-indriya

katamo ca, bhikkhave, asaṅkhatagāmimaggo?

“比丘们！我要为你们开示‘无为’与‘导向无为之道’……比丘们！什么是‘导向无为之道’呢？

Idha, bhikkhave, bhikkhu samādhindriyaṃ bhāveti…pe…

于此，比丘们！比丘培育定根，此定根依止于远离、依止于离贪、依止于灭尽，导向于舍！

ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe…

这被称为‘导向无为之道’。

像这样，比丘们，我已经为你们解说了‘无为’，解说了‘导向无为之道’。

比丘们！一位慈悲、为弟子们谋求福祉的导师，出于慈悯心，应当为弟子们所做的一切，我都已经为你们做了。

比丘们！这里有树下，这里有空房子，比丘们！你们要禅修、不要放逸、不要以后追悔莫及。

这是我对你们的教导。”

第五章 ✩ 慧根 Paññā-indriya

katamo ca, bhikkhave, asaṅkhatagāmimaggo?

“比丘们！我要为你们开示‘无为’与‘导向无为之道’……比丘们！什么是‘导向无为之道’呢？

Idha, bhikkhave, bhikkhu paññindriyaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.

于此，比丘们！比丘培育慧根，此慧根依止于远离、依止于离贪、依止于灭尽，导向于舍！

Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe….

这被称为‘导向无为之道’。

像这样，比丘们，我已经为你们解说了‘无为’，解说了‘导向无为之道’。

比丘们！一位慈悲、为弟子们谋求福祉的导师，出于慈悯心，应当为弟子们所做的一切，我都已经为你们做了。

比丘们！这里有树下，这里有空房子，比丘们！你们要禅修、不要放逸、不要以后追悔莫及。

这是我对你们的教导。”

卍　　　　卍　　　　卍

第八品 ✫ 五力 Pañca-bala

第一章 ✩ 信力 Saddhā-bala

“Katamo ca, bhikkhave, asaṅkhatagāmimaggo?

“比丘们！我要为你们开示‘无为’与‘导向无为之道’……比丘们！什么是‘导向无为之道’呢？

Idha, bhikkhave, bhikkhu saddhābalaṃ bhāveti vivekanissitaṃ…pe…

于此，比丘们！比丘培育信力，此信力依止于远离、依止于离贪、依止于灭尽，导向于舍！

ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe…

这被称为‘导向无为之道’。

像这样，比丘们，我已经为你们解说了‘无为’，解说了‘导向无为之道’。

比丘们！一位慈悲、为弟子们谋求福祉的导师，出于慈悯心，应当为弟子们所做的一切，我都已经为你们做了。

比丘们！这里有树下，这里有空房子，比丘们！你们要禅修、不要放逸、不要以后追悔莫及。

这是我对你们的教导。”

第二章 ✩ 精进力 Viriya-bala

katamo ca, bhikkhave, asaṅkhatagāmimaggo?

“比丘们！我要为你们开示‘无为’与‘导向无为之道’……比丘们！什么是‘导向无为之道’呢？

Idha, bhikkhave, bhikkhu vīriyabalaṃ bhāveti…pe…

于此，比丘们！比丘培育精进力，此精进力依止于远离、依止于离贪、依止于灭尽，导向于舍！

ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe…

这被称为‘导向无为之道’。

像这样，比丘们，我已经为你们解说了‘无为’，解说了‘导向无为之道’。

比丘们！一位慈悲、为弟子们谋求福祉的导师，出于慈悯心，应当为弟子们所做的一切，我都已经为你们做了。

比丘们！这里有树下，这里有空房子，比丘们！你们要禅修、不要放逸、不要以后追悔莫及。

这是我对你们的教导。”

第三章 ✩ 念力 Sati-bala

katamo ca, bhikkhave, asaṅkhatagāmimaggo?

“比丘们！我要为你们开示‘无为’与‘导向无为之道’……比丘们！什么是‘导向无为之道’呢？

Idha, bhikkhave, bhikkhu satibalaṃ bhāveti…pe…

于此，比丘们！比丘培育念力，此念力依止于远离、依止于离贪、依止于灭尽，导向于舍！

ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe…

这被称为‘导向无为之道’。

像这样，比丘们，我已经为你们解说了‘无为’，解说了‘导向无为之道’。

比丘们！一位慈悲、为弟子们谋求福祉的导师，出于慈悯心，应当为弟子们所做的一切，我都已经为你们做了。

比丘们！这里有树下，这里有空房子，比丘们！你们要禅修、不要放逸、不要以后追悔莫及。

这是我对你们的教导。”

第四章 ✩ 定力 Samādhi-bala

katamo ca, bhikkhave, asaṅkhatagāmimaggo?

“比丘们！我要为你们开示‘无为’与‘导向无为之道’……比丘们！什么是‘导向无为之道’呢？

Idha, bhikkhave, bhikkhu samādhibalaṃ bhāveti…pe…

于此，比丘们！比丘培育定力，此定力依止于远离、依止于离贪、依止于灭尽，导向于舍！

ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe…

这被称为‘导向无为之道’。

像这样，比丘们，我已经为你们解说了‘无为’，解说了‘导向无为之道’。

比丘们！一位慈悲、为弟子们谋求福祉的导师，出于慈悯心，应当为弟子们所做的一切，我都已经为你们做了。

比丘们！这里有树下，这里有空房子，比丘们！你们要禅修、不要放逸、不要以后追悔莫及。

这是我对你们的教导。”

第五章 ✩ 慧力 Paññā-bala

katamo ca, bhikkhave, asaṅkhatagāmimaggo?

“比丘们！我要为你们开示‘无为’与‘导向无为之道’……比丘们！什么是‘导向无为之道’呢？

Idha, bhikkhave, bhikkhu paññābalaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.

于此，比丘们！比丘培育慧力，此慧力依止于远离、依止于离贪、依止于灭尽，导向于舍！

Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe….

这被称为‘导向无为之道’。

像这样，比丘们，我已经为你们解说了‘无为’，解说了‘导向无为之道’。

比丘们！一位慈悲、为弟子们谋求福祉的导师，出于慈悯心，应当为弟子们所做的一切，我都已经为你们做了。

比丘们！这里有树下，这里有空房子，比丘们！你们要禅修、不要放逸、不要以后追悔莫及。

这是我对你们的教导。”

卍　　　　卍　　　　卍

第九品 ✫ 七觉支 Satta bojjhaṅgā

第一章 ✩ 念觉支 Sati-sambojjhaṅga

“Katamo ca, bhikkhave, asaṅkhatagāmimaggo?

“比丘们！我要为你们开示‘无为’与‘导向无为之道’……比丘们！什么是‘导向无为之道’呢？

Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti…pe…

于此，比丘们！比丘培育念觉支，此念觉支依止于远离、依止于离贪、依止于灭尽，导向于舍！

ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe…

这被称为‘导向无为之道’。

像这样，比丘们，我已经为你们解说了‘无为’，解说了‘导向无为之道’。

比丘们！一位慈悲、为弟子们谋求福祉的导师，出于慈悯心，应当为弟子们所做的一切，我都已经为你们做了。

比丘们！这里有树下，这里有空房子，比丘们！你们要禅修、不要放逸、不要以后追悔莫及。

这是我对你们的教导。”

第二章 ✩ 择法觉支 Dhamma-pravicaya-sambojjhaṅga

katamo ca, bhikkhave, asaṅkhatagāmimaggo?

“比丘们！我要为你们开示‘无为’与‘导向无为之道’……比丘们！什么是‘导向无为之道’呢？

Idha, bhikkhave, bhikkhu dhammavicayasambojjhaṅgaṃ bhāveti…pe…

于此，比丘们！比丘培育择法觉支，此择法觉支依止于远离、依止于离贪、依止于灭尽，导向于舍！……这是我对你们的教导。”

第三章 ✩ 精进觉支 Vīriya-sambojjhaṅga

vīriyasambojjhaṅgaṃ bhāveti…pe…

“比丘们！我要为你们开示‘无为’与‘导向无为之道’……比丘们！什么是‘导向无为之道’呢？

于此，比丘们！比丘培育精进觉支，此精进觉支依止于远离、依止于离贪、依止于灭尽，导向于舍！……这是我对你们的教导。”

第四章 ✩ 喜觉支 Pīti-sambojjhaṅga

pītisambojjhaṅgaṃ bhāveti…pe…

“比丘们！我要为你们开示‘无为’与‘导向无为之道’……比丘们！什么是‘导向无为之道’呢？

于此，比丘们！比丘培育喜觉支，此喜觉支依止于远离、依止于离贪、依止于灭尽，导向于舍！……这是我对你们的教导。”

第五章 ✩ 轻安觉支 Passaddhi-sambojjhaṅga

passaddhisambojjhaṅgaṃ bhāveti…pe…

“比丘们！我要为你们开示‘无为’与‘导向无为之道’……比丘们！什么是‘导向无为之道’呢？

于此，比丘们！比丘培育轻安觉支，此轻安觉支依止于远离、依止于离贪、依止于灭尽，导向于舍！……这是我对你们的教导。”

第六章 ✩ 定觉支 Samādhi-sambojjhaṅga

samādhisambojjhaṅgaṃ bhāveti…pe…

“比丘们！我要为你们开示‘无为’与‘导向无为之道’……比丘们！什么是‘导向无为之道’呢？

于此，比丘们！比丘培育定觉支，此定觉支依止于远离、依止于离贪、依止于灭尽，导向于舍！……这是我对你们的教导。”

第七章 ✩ 舍觉支 Upekkhā-sambojjhaṅga

upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.

“比丘们！我要为你们开示‘无为’与‘导向无为之道’……比丘们！什么是‘导向无为之道’呢？

于此，比丘们！比丘培育舍觉支，此舍觉支依止于远离、依止于离贪、依止于灭尽，导向于舍！

Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe….

这被称为‘导向无为之道’。

像这样，比丘们，我已经为你们解说了‘无为’，解说了‘导向无为之道’。

比丘们！一位慈悲、为弟子们谋求福祉的导师，出于慈悯心，应当为弟子们所做的一切，我都已经为你们做了。

比丘们！这里有树下，这里有空房子，比丘们！你们要禅修、不要放逸、不要以后追悔莫及。

这是我对你们的教导。”

卍　　　　卍　　　　卍

第十品 ✫ 八圣道分（八正道） Ariya aṭṭhaṅgika magga

第一章 ✩ 正见 Sammā-diṭṭhi

“Katamo ca, bhikkhave, asaṅkhatagāmimaggo?

“比丘们！我要为你们开示‘无为’与‘导向无为之道’……比丘们！什么是‘导向无为之道’呢？

Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.

于此，比丘们！比丘培育正见，此正见依止于远离、依止于离贪、依止于灭尽，导向于舍！

Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo…pe…

这被称为‘导向无为之道’。

像这样，比丘们，我已经为你们解说了‘无为’，解说了‘导向无为之道’。

比丘们！一位慈悲、为弟子们谋求福祉的导师，出于慈悯心，应当为弟子们所做的一切，我都已经为你们做了。

比丘们！这里有树下，这里有空房子，比丘们！你们要禅修、不要放逸、不要以后追悔莫及。

这是我对你们的教导。”

第二章 ✩ 正思维 Sammā-saṅkappa

katamo ca, bhikkhave, asaṅkhatagāmimaggo?

“比丘们！我要为你们开示‘无为’与‘导向无为之道’……比丘们！什么是‘导向无为之道’呢？

Idha, bhikkhave, bhikkhu sammāsaṅkappaṃ bhāveti …pe…

于此，比丘们！比丘培育正思维，此正思维依止于远离、依止于离贪、依止于灭尽，导向于舍！……这是我对你们的教导。”

第三章 ✩ 正语 Sammā-vācā

sammāvācaṃ bhāveti…pe…

“比丘们！我要为你们开示‘无为’与‘导向无为之道’……比丘们！什么是‘导向无为之道’呢？

于此，比丘们！比丘培育正语，此正语依止于远离、依止于离贪、依止于灭尽，导向于舍！……这是我对你们的教导。”

第四章 ✩ 正业 Sammā-kammanta

sammākammantaṃ bhāveti…pe…

“比丘们！我要为你们开示‘无为’与‘导向无为之道’……比丘们！什么是‘导向无为之道’呢？

于此，比丘们！比丘培育正业，此正业依止于远离、依止于离贪、依止于灭尽，导向于舍！……这是我对你们的教导。”

第五章 ✩ 正命 Sammā-ājīva

sammāājīvaṃ bhāveti…pe…

“比丘们！我要为你们开示‘无为’与‘导向无为之道’……比丘们！什么是‘导向无为之道’呢？

于此，比丘们！比丘培育正命，此正命依止于远离、依止于离贪、依止于灭尽，导向于舍！……这是我对你们的教导。”

第六章 ✩ 正精进（定之助缘） Sammā-vāyāma

sammāvāyāmaṃ bhāveti…pe…

“比丘们！我要为你们开示‘无为’与‘导向无为之道’……比丘们！什么是‘导向无为之道’呢？

于此，比丘们！比丘培育正精进，此正精进依止于远离、依止于离贪、依止于灭尽，导向于舍！……这是我对你们的教导。”

第七章 ✩ 正念（定之禅相） Sammā-sati

sammāsatiṃ bhāveti…pe…

“比丘们！我要为你们开示‘无为’与‘导向无为之道’……比丘们！什么是‘导向无为之道’呢？

于此，比丘们！比丘培育正念，此正念依止于远离、依止于离贪、依止于灭尽，导向于舍！

这被称为‘导向无为之道’。

像这样，比丘们，我已经为你们解说了‘无为’，解说了‘导向无为之道’。

比丘们！一位慈悲、为弟子们谋求福祉的导师，出于慈悯心，应当为弟子们所做的一切，我都已经为你们做了。

比丘们！这里有树下，这里有空房子，比丘们！你们要禅修、不要放逸、不要以后追悔莫及。

这是我对你们的教导。”

第八章 ✩ 正定 Sammā-samādhi

asaṅkhatañca vo bhikkhave, desessāmi asaṅkhatagāmiñca maggaṃ.

“比丘们！我要为你们开示‘无为’与‘导向无为之道’。

Taṃ suṇātha.

你们要仔细听。

Katamañca, bhikkhave, asaṅkhataṃ…pe…?

比丘们！什么是‘无为’呢？

比丘们！贪欲的坏灭、嗔恚的坏灭、愚痴的坏灭，比丘们！这被称为‘无为’。

Katamo ca, bhikkhave, asaṅkhatagāmimaggo?

比丘们！什么是‘导向无为之道’呢？

Idha, bhikkhave, bhikkhu sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.

于此，比丘们！比丘培育正定，此正定依止于远离、依止于离贪、依止于灭尽，导向于舍！

Ayaṃ vuccati, bhikkhave, asaṅkhatagāmimaggo.

这被称为‘导向无为之道’。

Iti kho, bhikkhave, desitaṃ vo mayā asaṅkhataṃ, desito asaṅkhatagāmimaggo.

像这样，比丘们，我已经为你们解说了‘无为’，解说了‘导向无为之道’。

Yaṃ, bhikkhave, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā.

比丘们！一位慈悲、为弟子们谋求福祉的导师，出于慈悯心，应当为弟子们所做的一切，我都已经为你们做了。

Etāni, bhikkhave, rukkhamūlāni, etāni suññāgārāni.

比丘们！这里有树下，这里有空房子，

Jhāyatha, bhikkhave, mā pamādattha; mā pacchā vippaṭisārino ahuvattha.

比丘们！你们要禅修、不要放逸、不要以后追悔莫及。

Ayaṃ vo amhākaṃ anusāsanī”ti.

这是我对你们的教导。”

Paṭhamaṃ.

无为经 ～第二品‧第一经终

～《无为相应‧第二品‧Asaṅkhatasutta 无为经》(SN 43.12, 377)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/9. Asaṅkhatasaṃyutta 无为相应 (SN 43, 366-409)/9.2 Dutiyavagga 第二品 (SN 43.12-44, 377-409)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9.2.2 Anatasutta 终极 (SN 43.13, 378)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所翻译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Anatasuttaṃ

378. “Anatañca vo, bhikkhave, desessāmi, anatagāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, anataṃ…pe…”. (Yathā asaṅkhataṃ tathā vitthāretabbaṃ). Dutiyaṃ.

☸---------------------------------------------------------------------

［一三］ 第二 终极（下略）

一～四十五

一 比丘们！我要为你们解说‘究竟’以及‘导向究竟之道’，你们要仔细听。

二 比丘们！什么是‘究竟’呢？……（省略）……”。（此经的详细内容应如同《无为经》那样阐述）。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/9. Asaṅkhatasaṃyutta 无为相应 (SN 43, 366-409)/9.2 Dutiyavagga 第二品 (SN 43.12-44, 377-409)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9.2.3--32 Anāsavādisutta 无漏至皈依等三十经 (SN 43.14-43, 379-408)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3-32. Anāsavādisuttaṃ

379-408. “Anāsavañca vo, bhikkhave, desessāmi anāsavagāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, anāsavaṃ…pe… saccañca vo, bhikkhave, desessāmi saccagāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, saccaṃ…pe… pārañca vo, bhikkhave, desessāmi pāragāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, pāraṃ…pe… nipuṇañca vo, bhikkhave, desessāmi nipuṇagāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, nipuṇaṃ…pe… sududdasañca vo, bhikkhave, desessāmi sududdasagāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, sududdasaṃ…pe… ajajjarañca vo, bhikkhave, desessāmi ajajjaragāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, ajajjaraṃ…pe… dhuvañca vo, bhikkhave, desessāmi dhuvagāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, dhuvaṃ…pe… apalokitañca vo, bhikkhave, desessāmi apalokitagāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, apalokitaṃ…pe… anidassanañca vo, bhikkhave, desessāmi anidassanagāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, anidassanaṃ…pe… nippapañcañca vo, bhikkhave, desessāmi nippapañcagāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, nippapañcaṃ…pe…?

“Santañca vo, bhikkhave, desessāmi santagāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, santaṃ…pe… amatañca vo, bhikkhave, desessāmi amatagāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, amataṃ…pe… paṇītañca vo, bhikkhave, desessāmi paṇītagāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, paṇītaṃ…pe… sivañca vo, bhikkhave, desessāmi sivagāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, sivaṃ…pe… khemañca vo, bhikkhave, desessāmi khemagāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, khemaṃ…pe… taṇhākkhayañca vo, bhikkhave, desessāmi taṇhākkhayagāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, taṇhākkhayaṃ…pe…?

“Acchariyañca vo, bhikkhave, desessāmi acchariyagāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, acchariyaṃ…pe… abbhutañca vo, bhikkhave, desessāmi abbhutagāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, abbhutaṃ…pe… anītikañca vo, bhikkhave, desessāmi anītikagāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, anītikaṃ…pe… anītikadhammañca vo, bhikkhave, desessāmi anītikadhammagāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, anītikadhammaṃ…pe… nibbānañca vo, bhikkhave, desessāmi nibbānagāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, nibbānaṃ…pe… abyāpajjhañca [abyāpajjhañca (sī. syā. kaṃ. pī.)] vo, bhikkhave, desessāmi abyāpajjhagāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, abyāpajjhaṃ…pe… virāgañca vo, bhikkhave, desessāmi virāgagāmiñca maggaṃ. Taṃ suṇātha. Katamo ca, bhikkhave, virāgo…pe…?

“Suddhiñca vo, bhikkhave, desessāmi suddhigāmiñca maggaṃ. Taṃ suṇātha. Katamā ca, bhikkhave, suddhi…pe… muttiñca vo, bhikkhave, desessāmi muttigāmiñca maggaṃ. Taṃ suṇātha. Katamā ca, bhikkhave, mutti…pe… anālayañca vo, bhikkhave, desessāmi anālayagāmiñca maggaṃ. Taṃ suṇātha. Katamo ca, bhikkhave, anālayo…pe… dīpañca vo, bhikkhave, desessāmi dīpagāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, dīpaṃ…pe… leṇañca vo, bhikkhave, desessāmi leṇagāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, leṇaṃ…pe… tāṇañca vo, bhikkhave, desessāmi tāṇagāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, tāṇaṃ…pe… saraṇañca vo, bhikkhave, desessāmi saraṇagāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, saraṇaṃ…pe…anusāsanī”ti? Bāttiṃsatimaṃ.

☸---------------------------------------------------------------------

无漏至皈依等三十经

［一四］ 第三 无漏

一～四五

一 诸比丘！我将为你们解说无漏以及通往无漏的道路……

［一五］ 第四 真谛

一～四五

一 诸比丘！我将为你们解说真谛以及通往真谛的道路……

［一六］ 第五 彼岸

一～四五

一 诸比丘！我将为你们解说彼岸以及通往彼岸的道路……

［一七］ 第六 巧妙

一～四五

一 诸比丘！我将为你们解说巧妙以及通往巧妙的道路……

［一八］ 第七 极难见

一～四五

一 诸比丘！我将为你们解说极难见以及通往极难见的道路……

［一九］ 第八 不老

一～四五

一 诸比丘！我将为你们解说不老以及通往不老的道路……

［二O］ 第九 坚牢

一～四五

一 诸比丘！我将为你们解说坚牢以及通往坚牢的道路……

［二一］ 第十 照见

一～四五

一 诸比丘！我将为你们解说照见以及通往照见的道路……

［二二］ 第十一 无譬

一～四五

一 诸比丘！我将为你们解说无譬以及通往无譬的道路……

［二三］ 第十二 无戏论

一～四五

一 诸比丘！我将为你们解说无戏论以及通往无戏论的道路……

［二四］ 第十三 寂静

一～四五

一 诸比丘！我将为你们解说寂静以及通往寂静的道路……

［二五］ 第十四 甘露

一～四五

一 诸比丘！我将为你们解说甘露以及通往甘露的道路……

［二六］ 第十五 极妙

一～四五

一 诸比丘！我将为你们解说极妙以及通往极妙的道路……

［二七］ 第十六 安泰

一～四五

一 诸比丘！我将为你们解说安泰以及通往安泰的道路……

［二八］ 第十七 安稳

一～四五

一 诸比丘！我将为你们解说安稳以及通往安稳的道路……

［二九］ 第十八 爱尽

一～四五

一 诸比丘！我将为你们解说爱尽以及通往爱尽的道路……

［三］ 第十九 不思议 (不可思议)

一～四五

一 诸比丘！我将为你们解说不可思议以及通往不可思议的道路……

［三一］ 第二十 稀有

一～四五

一 诸比丘！我将为你们解说稀有以及通往稀有的道路……

［三二］ 第二一 无灾

一～四五

一 诸比丘！我将为你们解说无灾以及通往无灾的道路……

［三三］ 第二二 无灾法

一～四五

一 诸比丘！我将为你们解说无灾法以及通往无灾法的道路……

［三四］ 第二三 涅槃

一～四五

一 诸比丘！我将为你们解说涅槃以及通往涅槃的道路……

［三五］ 第二四 无损

一～四五

一 诸比丘！我将为你们解说无损以及通往无损的道路……

［三六］ 第二五 离欲

一～四五

一 诸比丘！我将为你们解说离欲以及通往离欲的道路……

［三七］ 第二六 清净

一～四五

一 诸比丘！我将为你们解说清净以及通往清净的道路……

［三八］ 第二七 解脱

一～四五

一 诸比丘！我将为你们解说解脱以及通往解脱的道路……

［三九］ 第二八 非住 (无执着)

一～四五

一 诸比丘！我将为你们解说非住以及通往非住的道路……

［四］ 第二九 灯明

一～四五

一 诸比丘！我将为你们解说灯明以及通往灯明的道路……

［四一］ 第三十 窟宅 (庇护所)

一～四五

一 诸比丘！我将为你们解说窟宅以及通往窟宅的道路……

［四二］ 第三一 庇护

一～四五

一 诸比丘！我将为你们解说庇护以及通往庇护的道路……

［四三］ 第三二 皈依

一～四五

一 诸比丘！我将为你们解说皈依以及通往皈依的道路……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/9. Asaṅkhatasaṃyutta 无为相应 (SN 43, 366-409)/9.2 Dutiyavagga 第二品 (SN 43.12-44, 377-409)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9.2.33 Parāyanasutta 到彼岸之道 (SN 43.44, 409)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

33. Parāyanasuttaṃ

409. “Parāyanañca [parāyaṇañca (pī. sī. aṭṭha.)] vo, bhikkhave, desessāmi parāyanagāmiñca maggaṃ. Taṃ suṇātha. Katamañca, bhikkhave, parāyanaṃ? Yo, bhikkhave, rāgakkhayo dosakkhayo mohakkhayo – idaṃ vuccati, bhikkhave, parāyanaṃ. Katamo ca, bhikkhave, parāyanagāmī maggo? Kāyagatāsati. Ayaṃ vuccati, bhikkhave, parāyanagāmimaggo. Iti kho, bhikkhave, desitaṃ vo mayā parāyanaṃ, desito parāyanagāmimaggo. Yaṃ, bhikkhave, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā. Etāni, bhikkhave, rukkhamūlāni, etāni suññāgārāni. Jhāyatha, bhikkhave, mā pamādattha; mā pacchā vippaṭisārino ahuvattha. Ayaṃ vo amhākaṃ anusāsanī”ti. (Yathā asaṅkhataṃ tathā vitthāretabbaṃ). Tettiṃsatimaṃ.

Dutiyo vaggo.

Tassuddānaṃ –

Asaṅkhataṃ anataṃ anāsavaṃ, saccañca pāraṃ nipuṇaṃ sududdasaṃ;

Ajajjaraṃ dhuvaṃ apalokitaṃ, anidassanaṃ nippapañca santaṃ.

Amataṃ paṇītañca sivañca khemaṃ, taṇhākkhayo acchariyañca abbhutaṃ;

Anītikaṃ anītikadhammaṃ, nibbānametaṃ sugatena desitaṃ.

Abyāpajjho virāgo ca, suddhi mutti anālayo;

Dīpo leṇañca tāṇañca, saraṇañca parāyananti.

Asaṅkhatasaṃyuttaṃ samattaṃ.

☸---------------------------------------------------------------------

［四四］ 第三十三 到彼岸之道

一 “诸比丘！我将为你们解说到彼岸以及通往彼岸的道路，你们要仔细听。

二 诸比丘！什么是到彼岸呢？诸比丘！贪欲的坏灭、嗔恚的坏灭、愚痴的坏灭。

诸比丘！这就称为到彼岸。

三 诸比丘！什么是通往彼岸的道路呢？专注自身的念（身至念）。诸比丘！这就称为通往彼岸的

道路。

四 诸比丘！像这样，我为你们解说了到彼岸，解说了通往彼岸的道路。

五 诸比丘！凡是导师出于慈念、为了弟子的利益、怀着慈悲心所应做的事，这一切我都已经为你们

做了。

六 诸比丘！这里有树下，这里有空房子。诸比丘！你们要禅修，不要放逸！不要日后追悔！

这是我对你们的教诫。”

二～四五

［与无为的详细解说相同］

其摄颂说：

无为究竟及无漏

真谛彼岸与巧妙

难见不老并坚牢

照见无譬无戏论

寂静甘露与极妙

安泰安稳及爱尽

不可思议稀有无灾

无灾法此诸涅槃

如来善逝之所说

无损无欲与清净

解脱非住并灯明

窟宅庇护与皈依

如此之行到彼岸

无为相应（终）

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/10. Abyākatasaṃyutta 无记说相应 (SN 44, 410-420)/10.1 Abyākatavagga 无记品 (SN 44.1-11, 410-420)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.1.1 Khemāsutta 谶摩长老尼 (SN 44.1, 410)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Abyākatasaṃyuttaṃ

无记说相应

1. Khemāsuttaṃ

谶摩长老尼经

☆ 离戏论（舍自谛） ➾ 如来譬如大海、戏论譬如沙粒。

410. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.

那时，世尊住在舍卫城的祇树给孤独园。

Tena kho pana samayena khemā bhikkhunī kosalesu cārikaṃ caramānā antarā ca sāvatthiṃ antarā ca sāketaṃ toraṇavatthusmiṃ vāsaṃ upagatā hoti.

那时，谶摩比丘尼正在拘萨罗国游行，在舍卫城和舍坚城之间的多罗那瓦图地方安居。

Atha kho rājā pasenadi kosalo sāketā sāvatthiṃ gacchanto, antarā ca sāketaṃ antarā ca sāvatthiṃ toraṇavatthusmiṃ ekarattivāsaṃ upagacchi.

那时，拘萨罗国的波斯匿王从舍坚城前往舍卫城，在舍坚城和舍卫城之间的多罗那瓦图住宿一夜。

Atha kho rājā pasenadi kosalo aññataraṃ purisaṃ āmantesi –

拘萨罗国的波斯匿王召唤一位侍臣说：

“ehi tvaṃ, ambho purisa, toraṇavatthusmiṃ tathārūpaṃ samaṇaṃ vā brāhmaṇaṃ vā jāna yamahaṃ ajja payirupāseyyan”ti.

“喂，侍臣！到多罗那瓦图去找找，看有没有哪位沙门或婆罗门，是今天我应该去拜访请教的。”

“Evaṃ, devā”ti

“遵命，大王！”

kho so puriso rañño pasenadissa kosalassa paṭissutvā kevalakappaṃ toraṇavatthuṃ āhiṇḍanto [anvāhiṇḍanto (sī.)] nāddasa tathārūpaṃ samaṇaṃ vā brāhmaṇaṃ vā yaṃ rājā pasenadi kosalo payirupāseyya.

那位侍臣回答了拘萨罗国的波斯匿王后，寻遍了整个多罗那瓦图，也没找到能让波斯匿王前去拜访请教的沙门或婆罗门。

Addasā kho so puriso khemaṃ bhikkhuniṃ toraṇavatthusmiṃ vāsaṃ upagataṃ.

那位侍臣看见了谶摩比丘尼在多罗那瓦图安居。

Disvāna yena rājā pasenadi kosalo tenupasaṅkami; upasaṅkamitvā rājānaṃ pasenadiṃ kosalaṃ etadavoca –

看见后，他就去到拘萨罗国波斯匿王的住处，对国王说：

“Natthi kho, deva, toraṇavatthusmiṃ tathārūpo samaṇo vā brāhmaṇo vā yaṃ devo payirupāseyya.

“大王！在多罗那瓦图没有值得大王您去拜访请教的沙门或婆罗门；

Atthi ca kho, deva, khemā nāma bhikkhunī, tassa bhagavato sāvikā arahato sammāsambuddhassa. Tassā kho pana ayyāya evaṃ kalyāṇo kittisaddo abbhuggato –

不过，大王！有一位名叫谶摩的比丘尼，她是世尊——阿罗汉、正等觉者——的女弟子。这位尊者声名远扬，都说她：

‘paṇḍitā, viyattā medhāvinī bahussutā cittakathā kalyāṇapaṭibhānā’ti.

‘博学、聪慧、有智慧、多闻、善于言辞、辩才无碍’。

Taṃ devo payirupāsatū”ti.

扬好名声，大王可以去拜访她。”

Atha kho rājā pasenadi kosalo yena khemā bhikkhunī tenupasaṅkami; upasaṅkamitvā khemaṃ bhikkhuniṃ abhivādetvā ekamantaṃ nisīdi.

于是，拘萨罗国的波斯匿王去到谶摩比丘尼那里；到了之后，向谶摩比丘尼行礼，然后在一旁坐下。

Ekamantaṃ nisinno kho rājā pasenadi kosalo khemaṃ bhikkhuniṃ etadavoca –

在一旁坐下后，拘萨罗国的波斯匿王问谶摩比丘尼：

“kiṃ nu kho, ayye, hoti tathāgato paraṃ maraṇā”ti?

【一】“尊者！如来去世后，是存在的吗？”

“Abyākataṃ kho etaṃ, mahārāja, bhagavatā – ‘hoti tathāgato paraṃ maraṇā’”ti.

“大王！‘如来去世后是存在的’——这是世尊没有明确解说的（无记）。”

“Kiṃ panayye, na hoti tathāgato paraṃ maraṇā”ti?

“那么，尊者！如来去世后，是不存在的吗？”

“Etampi kho, mahārāja, abyākataṃ bhagavatā – ‘na hoti tathāgato paraṃ maraṇā’”ti.

“大王！‘如来去世后是不存在的’——这个世尊也没有明确解说。”

“Kiṃ nu kho, ayye, hoti ca na ca hoti tathāgato paraṃ maraṇā”ti?

“那么，尊者！如来去世后，是存在又不存在吗？”

“Abyākataṃ kho etaṃ, mahārāja, bhagavatā – ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’”ti.

“大王！‘如来去世后是存在又不存在的’——这个世尊也没有明确解说。”

“Kiṃ panayye, neva hoti na na hoti tathāgato paraṃ maraṇā”ti.

“那么，尊者！如来去世后，是非存在又非不存在吗？”

“Etampi kho, mahārāja, abyākataṃ bhagavatā – ‘neva hoti na na hoti tathāgato paraṃ maraṇā’”ti.

“大王！‘如来去世后是非存在又非不存在的’——这个世尊也没有明确解说。”

“‘Kiṃ nu kho, ayye, hoti tathāgato paraṃ maraṇā’ti,

“当我问：‘尊者！如来去世后，是存在的吗？’

iti puṭṭhā samānā – ‘abyākataṃ kho etaṃ, mahārāja, bhagavatā – hoti tathāgato paraṃ maraṇā’ti vadesi.

您说：‘大王！世尊没有明确解说如来去世后是存在的。’……

‘Kiṃ panayye, na hoti tathāgato paraṃ maraṇā’ti iti puṭṭhā samānā – ‘etampi kho, mahārāja, abyākataṃ bhagavatā – na hoti tathāgato paraṃ maraṇā’ti vadesi.

‘如来去世后，是不存在的吗？’……

‘Kiṃ nu kho, ayye, hoti ca na ca hoti tathāgato paraṃ maraṇā’ti iti puṭṭhā samānā – ‘abyākataṃ kho etaṃ, mahārāja, bhagavatā – hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vadesi.

‘如来去世后，是存在又不存在吗？’……

‘Kiṃ panayye, neva hoti na na hoti tathāgato paraṃ maraṇā’ti iti puṭṭhā samānā – ‘etampi kho, mahārāja, abyākataṃ bhagavatā – neva hoti na na hoti tathāgato paraṃ maraṇā’ti vadesi.

‘如来去世后，是非存在又非不存在吗？’……

‘Ko nu kho, ayye, hetu, ko paccayo yenetaṃ abyākataṃ bhagavatā’”ti?

世尊为什么对这些不作明确解说呢？是什么原因？是什么缘由呢？”

“Tena hi, mahārāja, taññevettha paṭipucchissāmi.

“那么，大王！让我就此反问您，

Yathā te khameyya tathā naṃ byākareyyāsi.

请按您认为合适的来回答。

Taṃ kiṃ maññasi, mahārāja,

大王！您怎么看？

atthi te koci gaṇako vā muddiko vā saṅkhāyako vā yo pahoti gaṅgāya vālukaṃ [vālikaṃ (sī. syā. kaṃ.)] gaṇetuṃ –

您是否有任何计算师、会计师或计数员，能够数清恒河中的沙子——

ettakā [ettikā (sī.)] vālukā iti vā, ettakāni vālukasatāni iti vā, ettakāni vālukasahassāni iti vā, ettakāni vālukasatasahassāni iti vā”ti?

‘有多少粒沙’，或者‘有多少百粒沙’，或者‘有多少千粒沙’，或者‘有多少十万粒沙’呢？”

“No hetaṃ, ayye”.

“不，尊者！这不可能。”

“Atthi pana te koci gaṇako vā muddiko vā saṅkhāyako vā yo pahoti mahāsamudde udakaṃ gaṇetuṃ –

“那么，大王！您是否有任何计算师、会计师或计数员，能够量尽大海洋里的水——

ettakāni udakāḷhakāni iti vā, ettakāni udakāḷhakasatāni iti vā, ettakāni udakāḷhakasahassāni iti vā, ettakāni udakāḷhakasatasahassāni iti vā”ti?

‘有多少‘斗’（āḷhaka）水’，或者‘有多少百‘斗’水’，或者‘有多少千‘斗’水’，或者‘有多少十万‘斗’水’呢？”

“No hetaṃ, ayye”.

“不，尊者！这不可能。”

“Taṃ kissa hetu”?

“这是什么原因呢？”

“Mahāyye, samuddo gambhīro appameyyo duppariyogāho”ti.

“尊者！因为大海深广、不可估量、难以测量。”

“Evameva kho, mahārāja, yena rūpe tathāgataṃ paññāpayamāno paññāpeyya taṃ rūpaṃ tathāgatassa

“正是这样，大王！凡是用来描述如来的‘色’（物质形态），如来已经舍弃了它，

pahīnaṃ ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṅkataṃ āyatiṃ anuppādadhammaṃ.

根除了它，如同被砍断顶的多罗树一样，使它不再存在，未来也不会再生。

Rūpasaṅkhāyavimutto kho, mahārāja, tathāgato gambhīro appameyyo duppariyogāho – seyyathāpi mahāsamuddo.

大王！如来脱离了‘色’的范畴，如同大海一样，深广、不可估量、难以测量。

‘Hoti tathāgato paraṃ maraṇā’tipi na upeti,

因此，说‘如来去世后是存在的’不适用；

‘na hoti tathāgato paraṃ maraṇā’tipi na upeti,

说‘如来去世后是不存在的’也不适用；

‘hoti ca na ca hoti tathāgato paraṃ maraṇā’tipi na upeti,

说‘如来去世后是存在又不存在的’也不适用；

‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipi na upeti.

说‘如来去世后是非存在又非不存在的’也不适用。

“Yāya vedanāya tathāgataṃ paññāpayamāno paññāpeyya, sā vedanā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā. Vedanāsaṅkhāyavimutto, mahārāja, tathāgato gambhīro appameyyo duppariyogāho – seyyathāpi mahāsamuddo. ‘Hoti tathāgato paraṃ maraṇā’tipi na upeti, ‘na hoti tathāgato paraṃ maraṇā’tipi na upeti, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’tipi na upeti, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipi na upeti.

凡是用来描述如来的‘受’……

“Yāya saññā tathāgataṃ…pe…

凡是用来描述如来的‘想’……

yehi saṅkhārehi tathāgataṃ paññāpayamāno paññāpeyya, te saṅkhārā tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā. Saṅkhārasaṅkhāyavimutto kho, mahārāja, tathāgato gambhīro appameyyo duppariyogāho – seyyathāpi mahāsamuddo. ‘Hoti tathāgato paraṃ maraṇā’tipi na upeti, ‘na hoti tathāgato paraṃ maraṇā’tipi na upeti, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’tipi na upeti, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipi na upeti.

凡是用来描述如来的‘行’……

“Yena viññāṇe tathāgataṃ paññāpayamāno paññāpeyya taṃ viññāṇaṃ tathāgatassa pahīnaṃ ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṅkataṃ āyatiṃ anuppādadhammaṃ.

凡是用来描述如来的‘识’，如来已经舍弃了它……

Viññāṇasaṅkhāyavimutto kho, mahārāja, tathāgato gambhīro appameyyo duppariyogāho – seyyathāpi mahāsamuddo.

大王！如来脱离了（受的范畴……想的范畴……行的范畴……）识的范畴，如同大海一样，深广、不可估量、难以测量。

‘Hoti tathāgato paraṃ maraṇā’tipi na upeti,

因此，说‘如来去世后是存在的’不适用；

‘na hoti tathāgato paraṃ maraṇā’tipi na upeti,

说‘如来去世后是不存在的’也不适用；

‘hoti ca na ca hoti tathāgato paraṃ maraṇā’tipi na upeti,

说‘如来去世后是存在又不存在的’也不适用；

‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipi na upetī”ti.

说‘如来去世后是非存在又非不存在的’也不适用。”

Atha kho rājā pasenadi kosalo khemāya bhikkhuniyā bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā khemaṃ bhikkhuniṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

这时，拘萨罗国的波斯匿王对谶摩比丘尼所说的话心生欢喜、随喜赞叹，从座位上起来，向谶摩比丘尼行礼，右绕（表示尊敬）后离去。

Atha kho rājā pasenadi kosalo aparena samayena yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

之后，拘萨罗国的波斯匿王去到世尊那里；到了之后，向世尊行礼，然后在一旁坐下。

Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca –

在一旁坐下后，拘萨罗国的波斯匿王对世尊说：

“kiṃ nu kho, bhante, hoti tathāgato paraṃ maraṇā”ti?

【二】“世尊！如来去世后，是存在的吗？”

“Abyākataṃ kho etaṃ, mahārāja, mayā – ‘hoti tathāgato paraṃ maraṇā’”ti.

“大王！‘如来去世后是存在的’——这不是我所明确解说的。”

“Kiṃ pana, bhante, na hoti tathāgato paraṃ maraṇā”ti?

“那么，世尊！如来去世后，是不存在的吗？”

“Etampi kho, mahārāja, abyākataṃ mayā – ‘na hoti tathāgato paraṃ maraṇā’”ti.

“大王！‘如来去世后是不存在的’——这个我也没有明确解说。”

“Kiṃ nu kho, bhante, hoti ca na ca hoti tathāgato paraṃ maraṇā”ti?

“那么，世尊！如来去世后，是存在又不存在吗？”

“Abyākataṃ kho etaṃ, mahārāja, mayā – ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’”ti.

“大王！‘如来去世后是存在又不存在的’——这个我也没有明确解说。”

“Kiṃ pana, bhante, neva hoti na na hoti tathāgato paraṃ maraṇā”ti?

“那么，世尊！如来去世后，是非存在又非不存在吗？”

“Etampi kho, mahārāja, abyākataṃ mayā – ‘neva hoti na na hoti tathāgato paraṃ maraṇā’”ti.

“大王！‘如来去世后是非存在又非不存在的’——这个我也没有明确解说。”

“Kiṃ nu kho, bhante, hoti tathāgato paraṃ maraṇā”ti

“当我问：‘世尊！如来去世后，是存在的吗？’

iti puṭṭho samāno – ‘abyākataṃ kho etaṃ, mahārāja, mayā – hoti tathāgato paraṃ maraṇā’ti vadesi…pe….

您说：‘大王！我没有明确解说如来去世后是存在的。’……

‘如来去世后，是不存在的吗？’……

‘如来去世后，是存在又不存在吗？’……

“‘Kiṃ pana, bhante, neva hoti na na hoti tathāgato paraṃ maraṇā’ti iti puṭṭho samāno – “‘etampi kho, mahārāja, abyākataṃ mayā – neva hoti na na hoti tathāgato paraṃ maraṇā’ti vadesi.

‘如来去世后，是非存在又非不存在吗？’……

Ko nu kho, bhante, hetu, ko paccayo, yenetaṃ abyākataṃ bhagavatā”ti?

我为什么对这些不作明确解说呢？是什么原因？是什么缘由呢？”

“Tena hi, mahārāja, taññevettha paṭipucchissāmi.

“那么，大王！让我就此反问您，

Yathā te khameyya tathā naṃ byākareyyāsi.

请按您认为合适的来回答。

Taṃ kiṃ maññasi, mahārāja,

大王！您怎么看？

atthi te koci gaṇako vā muddiko vā saṅkhāyako vā yo pahoti gaṅgāya vālukaṃ gaṇetuṃ –

您是否有任何计算师、会计师或计数员，能够数清恒河中的沙子——

ettakā vālukā iti vā…pe… ettakāni vālukasatasahassāni iti vā”ti?

‘有多少粒沙’，或者‘有多少百粒沙’，或者‘有多少十万粒沙’呢？”

“No hetaṃ, bhante”.

“不，世尊！这不可能。”

“Atthi pana te koci gaṇako vā muddiko vā saṅkhāyako vā yo pahoti mahāsamudde udakaṃ gaṇetuṃ –

“那么，大王！您是否有任何计算师、会计师或计数员，能够量尽大海洋里的水——

ettakāni udakāḷhakāni iti vā…pe… ettakāni udakāḷhakasatasahassāni iti vā”ti?

‘有多少‘斗’（āḷhaka）水’，或者‘有多少百‘斗’水’，或者‘有多少十万‘斗’水’呢？”

“No hetaṃ, bhante”.

“不，世尊！这不可能。”

“Taṃ kissa hetu”?

“这是什么原因呢？”

“Mahā, bhante, samuddo gambhīro appameyyo duppariyogāho.

“世尊！因为大海深广、不可估量、难以测量。”

Evameva kho, mahārāja, yena rūpena tathāgataṃ paññāpayamāno paññāpeyya, taṃ rūpaṃ tathāgatassa

“正是这样，大王！凡是用来描述如来的‘色’（物质形态），如来已经舍弃了它，

pahīnaṃ ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṅkataṃ āyatiṃ anuppādadhammaṃ.

根除了它，如同被砍断顶的多罗树一样，使它不再存在，未来也不会再生。

Rūpasaṅkhāyavimutto kho, mahārāja, tathāgato gambhīro appameyyo duppariyogāho – seyyathāpi mahāsamuddo.

大王！如来脱离了‘色’的范畴，如同大海一样，深广、不可估量、难以测量。

‘Hoti tathāgato paraṃ maraṇā’tipi na upeti…pe…

因此，说‘如来去世后是存在的’不适用；

说‘如来去世后是不存在的’也不适用；

说‘如来去世后是存在又不存在的’也不适用；

‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipi na upeti.

说‘如来去世后是非存在又非不存在的’也不适用。

Yāya vedanāya…pe…

凡是用来描述如来的‘受’……

yāya saññāya…pe…

凡是用来描述如来的‘想’……

yehi saṅkhārehi…pe…”.

凡是用来描述如来的‘行’……

“Yena viññāṇena tathāgataṃ paññāpayamāno paññāpeyya, taṃ viññāṇaṃ tathāgatassa pahīnaṃ ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṅkataṃ āyatiṃ anuppādadhammaṃ.

凡是用来描述如来的‘识’，如来已经舍弃了它……

Viññāṇasaṅkhāyavimutto kho, mahārāja, tathāgato gambhīro appameyyo duppariyogāho – seyyathāpi mahāsamuddo.

大王！如来脱离了（受的范畴……想的范畴……行的范畴……）识的范畴，如同大海一样，深广、不可估量、难以测量。

‘Hoti tathāgato paraṃ maraṇā’tipi na upeti,

因此，说‘如来去世后是存在的’不适用；

‘na hoti tathāgato paraṃ maraṇā’tipi na upeti,

说‘如来去世后是不存在的’也不适用；

‘hoti ca na ca hoti tathāgato paraṃ maraṇā’tipi na upeti,

说‘如来去世后是存在又不存在的’也不适用；

‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipi na upetī”ti.

说‘如来去世后是非存在又非不存在的’也不适用。”

“Acchariyaṃ, bhante, abbhutaṃ, bhante! Yatra hi nāma satthu ceva [satthuno ceva (sī.)] sāvikāya ca

“真是奇妙啊，世尊！真是稀有啊，世尊！师父和女弟子——

atthena attho byañjanena byañjanaṃ saṃsandissati, samessati, na virodhayissati [vihāyissati (sī. syā. kaṃ.), vigāyissati (ka.)] yadidaṃ aggapadasmiṃ.

在（阐述）这最高义理（aggapada）上，义理与义理、言辞与言辞，如此契合、如此一致，毫无矛盾！

Ekamidāhaṃ, bhante, samayaṃ khemaṃ bhikkhuniṃ upasaṅkamitvā etamatthaṃ apucchiṃ.

世尊！此前我曾去谶摩比丘尼那里问过这个问题；

Sāpi me ayyā etehi padehi etehi byañjanehi etamatthaṃ byākāsi, seyyathāpi bhagavā.

那位尊者也是用同样的言辞、同样的语句，为我解释了这个道理，跟世尊您说的一模一样。

Acchariyaṃ, bhante, abbhutaṃ, bhante! Yatra hi nāma satthu ceva sāvikāya ca

真是奇妙啊，世尊！真是稀有啊，世尊！师父和女弟子——

atthena attho byañjanena byañjanaṃ saṃsandissati, samessati, na virodhayissati yadidaṃ aggapadasmiṃ.

在（阐述）这最高义理上，义理与义理、言辞与言辞，如此契合、如此一致，毫无矛盾！

Handa dāni mayaṃ, bhante, gacchāma.

世尊！现在我们想告辞了，

Bahukiccā mayaṃ bahukaraṇīyā”ti.

我们还有很多事务要处理。”

“Yassa dāni tvaṃ, mahārāja, kālaṃ maññasī”ti.

“大王！现在正是你认为合适的时候。”

Atha kho rājā pasenadi kosalo bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmīti.

于是，拘萨罗国的波斯匿王对世尊所说的话心生欢喜、随喜赞叹，从座位上起来，向世尊行礼，右绕（表示尊敬）后离去。

Paṭhamaṃ.

谶摩长老尼经 ～无记品‧第一经终

～《无记说相应‧无记品‧Khemāsutta 谶摩长老尼经》(SN 44.1, 410)

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

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【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/10. Abyākatasaṃyutta 无记说相应 (SN 44, 410-420)/10.1 Abyākatavagga 无记品 (SN 44.1-11, 410-420)”

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【经名】 10.1.2 Anurādhasutta 阿菟罗陀 (SN 44.2, 411)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Anurādhasuttaṃ

411. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena āyasmā anurādho bhagavato avidūre araññakuṭikāyaṃ viharati. Atha kho sambahulā aññatitthiyā paribbājakā yenāyasmā anurādho tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā anurādhena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te aññatitthiyā paribbājakā āyasmantaṃ anurādhaṃ etadavocuṃ – “yo so, āvuso anurādha, tathāgato uttamapuriso paramapuriso paramapattipatto, taṃ tathāgato imesu catūsu ṭhānesu paññāpayamāno paññāpeti – ‘hoti tathāgato paraṃ maraṇā’ti vā, ‘na hoti tathāgato paraṃ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā”ti? “Yo so, āvuso, tathāgato uttamapuriso paramapuriso paramapattipatto, taṃ tathāgato aññatra imehi catūhi ṭhānehi paññāpayamāno paññāpeti – ‘hoti tathāgato paraṃ maraṇāti vā, ‘na hoti tathāgato paraṃ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vā, neva hoti na na hoti tathāgato paraṃ maraṇāti vā”ti. Evaṃ vutte, te aññatitthiyā paribbājakā āyasmantaṃ anurādhaṃ etadavocuṃ – “so cāyaṃ [yo cāyaṃ (sī.)] bhikkhu navo bhavissati acirapabbajito, thero vā pana bālo abyatto”ti. Atha kho te aññatitthiyā paribbājakā āyasmantaṃ anurādhaṃ navavādena ca bālavādena ca apasādetvā uṭṭhāyāsanā pakkamiṃsu.

Atha kho āyasmato anurādhassa acirapakkantesu aññatitthiyesu paribbājakesu etadahosi – “sace kho maṃ te aññatitthiyā paribbājakā uttariṃ puccheyyuṃ, kathaṃ byākaramāno nu khvāhaṃ tesaṃ aññatitthiyānaṃ paribbājakānaṃ vuttavādī ceva bhagavato assaṃ, na ca bhagavantaṃ abhūtena abbhācikkheyyaṃ, dhammassa cānudhammaṃ byākareyyaṃ, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgaccheyyā”ti? Atha kho āyasmā anurādho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā anurādho bhagavantaṃ etadavoca – “idhāhaṃ, bhante, bhagavato avidūre araññakuṭikāyaṃ viharāmi. Atha kho, bhante, sambahulā aññatitthiyā paribbājakā yenāhaṃ tenupasaṅkamiṃsu; upasaṅkamitvā mayā saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho, bhante, te aññatitthiyā paribbājakā maṃ etadavocuṃ – “yo so, āvuso anurādha, tathāgato uttamapuriso paramapuriso paramapattipatto, taṃ tathāgato imesu catūsu ṭhānesu paññāpayamāno paññāpeti – ‘hoti tathāgato paraṃ maraṇā’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā”ti? Evaṃ vuttāhaṃ, bhante, te aññatitthiye paribbājake etadavocaṃ – “yo so, āvuso, tathāgato uttamapuriso paramapuriso paramapattipatto, taṃ tathāgato aññatra imehi catūhi ṭhānehi paññāpayamāno paññāpeti – ‘hoti tathāgato paraṃ maraṇā’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā”ti. Evaṃ vutte, bhante, te aññatitthiyā paribbājakā maṃ etadavocuṃ – “so cāyaṃ bhikkhu navo bhavissati acirapabbajito thero vā pana bālo abyatto”ti. Atha kho maṃ, bhante, te aññatitthiyā paribbājakā navavādena ca bālavādena ca apasādetvā uṭṭhāyāsanā pakkamiṃsu. Tassa mayhaṃ, bhante, acirapakkantesu tesu aññatitthiyesu paribbājakesu etadahosi – “sace kho maṃ te aññatitthiyā paribbājakā uttariṃ puccheyyuṃ, kathaṃ byākaramāno nu khvāhaṃ tesaṃ aññatitthiyānaṃ paribbājakānaṃ vuttavādī ceva bhagavato assaṃ, na ca bhagavantaṃ abhūtena abbhācikkheyyaṃ, dhammassa cānudhammaṃ byākareyyaṃ, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgaccheyyā”ti?

“Taṃ kiṃ maññasi, anurādha, rūpaṃ niccaṃ vā aniccaṃ vā”ti?

“Aniccaṃ, bhante”.

“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?

“Dukkhaṃ, bhante”.

“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti?

“No hetaṃ, bhante”.

“Vedanā niccā vā aniccā vā”ti?…Pe… saññā …pe… saṅkhārā…pe… “viññāṇaṃ niccaṃ vā aniccaṃ vā”ti?

“Aniccaṃ, bhante”.

“Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti?

“Dukkhaṃ, bhante”.

“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘etaṃ mama, esohamasmi, eso me attā’”ti?

“No hetaṃ, bhante”.

“Tasmātiha, anurādha, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Yā kāci vedanā atītānāgatapaccuppannā…pe… yā kāci saññā…pe… ye keci saṅkhārā…pe… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evaṃ passaṃ, anurādha, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati. Nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.

“Taṃ kiṃ maññasi, anurādha, rūpaṃ tathāgatoti samanupassasī”ti? “No hetaṃ, bhante”. “Vedanaṃ tathāgatoti samanupassasī”ti? “No hetaṃ, bhante”. “Saññaṃ tathāgatoti samanupassasī”ti? “No hetaṃ, bhante”. “Saṅkhāre tathāgatoti samanupassasī”ti? “No hetaṃ, bhante”. “Viññāṇaṃ tathāgatoti samanupassasī”ti? “No hetaṃ, bhante”. “Taṃ kiṃ maññasi, anurādha, rūpasmiṃ tathāgatoti samanupassasī”ti? “No hetaṃ, bhante”. “Aññatra rūpā tathāgatoti samanupassasī”ti? “No hetaṃ, bhante”. “Vedanāya…pe… aññatra vedanāya…pe… saññāya…pe… aññatra saññāya…pe… saṅkhāresu…pe… aññatra saṅkhārehi…pe… viññāṇasmiṃ tathāgatoti samanupassasī”ti? “No hetaṃ, bhante”. “Aññatra viññāṇā tathāgatoti samanupassasī”ti? “No hetaṃ, bhante”.

“Taṃ kiṃ maññasi, anurādha, rūpaṃ, vedanaṃ, saññaṃ, saṅkhāre, viññāṇaṃ tathāgatoti samanupassasī”ti? “No hetaṃ, bhante”. “Taṃ kiṃ maññasi, anurādha, ayaṃ so arūpī avedano asaññī asaṅkhāro aviññāṇo tathāgatoti samanupassasī”ti? “No hetaṃ, bhante”. “Ettha ca te, anurādha, diṭṭheva dhamme saccato thetato tathāgate anupalabbhiyamāne [tathāgato anupalabbhiyamāno (syā. ka.), tathāgate anupalabbhamāne (?)] kallaṃ nu te taṃ veyyākaraṇaṃ [veyyākaraṇāya (sī.)] – yo so, āvuso, tathāgato uttamapuriso paramapuriso paramapattipatto, taṃ tathāgato aññatra imehi catūhi ṭhānehi paññāpayamāno paññāpeti – “‘hoti tathāgato paraṃ maraṇā’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā”ti? “No hetaṃ, bhante”. “Sādhu sādhu, anurādha! Pubbe cāhaṃ, anurādha, etarahi ca dukkhañceva paññāpemi dukkhassa ca nirodhan”ti. Dutiyaṃ.

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第二 阿菟罗陀

一 那时，世尊住在毗舍离的大林重阁讲堂中。

二 当时，尊者阿菟罗陀住在离世尊不远的一间林中小屋里。

三 那时，有许多外道游方僧来到尊者阿菟罗陀那里；到了之后，与尊者阿菟罗陀互相问候，说了些友善、值得记忆的话后，在一旁坐下。

四 在一旁坐下后，那些外道游方僧对尊者阿菟罗陀说：“朋友阿菟罗陀！那位如来——至高无上的人、最殊胜的人、达到究竟境界的人——在描述（他自己）时，是在这四种立场中宣说的哪一种呢——‘如来去世后存在’，或者‘如来去世后不存在’，或者‘如来去世后既存在又不存在’，或者‘如来去世后既非存在又非不存在’？”

“朋友们！那位如来——至高无上的人、最殊胜的人、达到究竟境界的人——在描述（他自己）时，是超越这四种立场的。‘如来去世后存在……（乃至）……既非存在又非不存在’（都不是他的立场）。”

听了这话，那些外道游方僧对尊者阿菟罗陀说：“这位比丘要么是刚出家不久的新人，要么就是年老而愚钝、无知。”

五 于是，那些外道游方僧用‘新人’、‘愚钝’这样的话贬低了尊者阿菟罗陀一番，然后从座位上起来离开了。

六 在那些外道游方僧离开后不久，尊者阿菟罗陀心想：“如果那些外道游方僧再进一步问我，我该怎样回答，才能既是如实转述了世尊的教导，又不会因不实之词而诽谤世尊，并且能够契合正法地解释法义，不让任何遵循正法的同道（因此）而受到指责呢？”

七 于是，尊者阿菟罗陀去到世尊那里；到了之后，向世尊行礼，然后在一旁坐下。

八 在一旁坐下后，尊者阿菟罗陀对世尊说：“世尊！我之前住在离世尊不远的林中小屋里。世尊！那时有许多外道游方僧来到我那里……他们对我说：‘朋友阿菟罗陀！那位至高无上的人……（四种立场）？’听了这话，世尊！我对那些外道游方僧说：‘朋友们！那位至高无上的人……是超越这四种立场的……。’听了这话，世尊！那些外道游方僧对我说：‘这位比丘要么是新人，要么是愚钝的老年比丘。’然后，那些外道游方僧……贬低了我一番就离开了。

九 在他们离开后不久，我心想：‘如果他们再问……怎样才能不让同道受指责呢？’”

一〇 “阿菟罗陀！你认为‘色’（物质形态）是常还是无常？”

“世尊！是无常的。”

“那么，无常的是苦还是乐？”

“世尊！是苦的。”“那么，对于无常、苦、变易性质的法，认为‘这是我的，我是这个，这是我的自我’，这样看待恰当吗？”

“不，世尊！不恰当。”

“受……想……行……识是常还是无常？”

“世尊！是无常的。”

“那么，对于无常、苦、变易性质的法，认为‘这是我的，我是这个，这是我的自我’，这样看待恰当吗？”

“不，世尊！不恰当。”

一一 “所以，阿菟罗陀！对于任何色，无论是过去的、未来的、现在的，内在的或外在的，粗的或细的，低劣的或殊胜的，远的或近的，一切色都应以正慧如实观察：‘这不是我的，我不是这个，这不是我的自我’。对于任何受……想……行……识，无论是过去的、未来的、现在的……远的或近的，一切识都应以正慧如实观察：‘这不是我的，我不是这个，这不是我的自我’。”

一二 阿菟罗陀！如此观察，多闻的圣弟子对色厌离，对受厌离，对想厌离，对行厌离，对识厌离；

因厌离而离欲；因离欲而解脱；在解脱时，生起‘（我）已解脱’的智慧。他确知：‘生已尽，梵行已立，所作已办，不受后有。’

一三 阿菟罗陀！你认为如何：“你会认为‘色’就是如来吗？”

“不，世尊！不会。”

“你会认为‘受’……‘想’……‘行’……‘识’是如来吗？”

“不，世尊！不会。”

一四 “阿菟罗陀！你认为如何？你会认为如来在‘色’之中吗？”

“不，世尊！不会。”

“你会认为如来在‘色’之外吗？”

“不，世尊！不会。”

一五 “在‘受’之中吗？……在‘受’之外吗？……

一六 在‘想’之中吗？……在‘想’之外吗？……

一七 在‘行’之中吗？……在‘行’之外吗？……

一八 你会认为如来在‘识’之中吗？”

“不，世尊！不会。”

“你会认为如来在‘识’之外吗？”

“不，世尊！不会。”

一九 “阿菟罗陀！你认为如何？你会认为‘色、受、想、行、识’（合起来）是如来吗？”

“不，世尊！不会。”

二〇 “阿菟罗陀！你认为如何？你会认为这个（被称为）如来者是离于色、离于受、离于想、离于行、离于识的吗？”

“不，世尊！不会。”

二一 “阿菟罗陀！当你在此生中，于真实中、确实地都无法找到如来时，那么，‘朋友！那位如来——至高无上的人、最殊胜的人、达到究竟境界的人——在描述（他自己）时，是超越这四种立场的：‘如来去世后存在’……（乃至）……‘既非存在又非不存在’。’——你这样解说，难道是恰当的吗？”

“不，世尊！不恰当。”

二二 “阿菟罗陀！善哉，善哉！阿菟罗陀！无论过去还是现在，我所教导的，都只是苦以及苦的止息。”

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/10. Abyākatasaṃyutta 无记说相应 (SN 44, 410-420)/10.1 Abyākatavagga 无记品 (SN 44.1-11, 410-420)”

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【经名】 10.1.3 Paṭhamasāriputtakoṭṭhikasutta 舍利弗-拘絺罗第一 (SN 44.3, 412)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Paṭhamasāriputtakoṭṭhikasuttaṃ

412. Ekaṃ samayaṃ āyasmā ca sāriputto, āyasmā ca mahākoṭṭhiko bārāṇasiyaṃ viharanti isipatane migadāye. Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca –

“Kiṃ nu kho, āvuso sāriputta, hoti tathāgato paraṃ maraṇā”ti? “Abyākataṃ kho etaṃ, āvuso, bhagavatā – ‘hoti tathāgato paraṃ maraṇā’”ti. “Kiṃ panāvuso, na hoti tathāgato paraṃ maraṇā”ti? “Etampi kho, āvuso, abyākataṃ bhagavatā – ‘na hoti tathāgato paraṃ maraṇā’”ti. “Kiṃ nu kho, āvuso, hoti ca na ca hoti tathāgato paraṃ maraṇā”ti? “Abyākataṃ kho etaṃ, āvuso, bhagavatā – ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’”ti. “Kiṃ panāvuso, neva hoti na na hoti tathāgato paraṃ maraṇā”ti? “Etampi kho, āvuso, abyākataṃ bhagavatā – ‘neva hoti na na hoti tathāgato paraṃ maraṇā’”ti.

“‘Kiṃ nu kho, āvuso, hoti tathāgato paraṃ maraṇā’ti iti puṭṭho samāno, ‘abyākataṃ kho etaṃ, āvuso, bhagavatā – hoti tathāgato paraṃ maraṇā’ti vadesi…pe… ‘kiṃ panāvuso, neva hoti na na hoti tathāgato paraṃ maraṇā’ti iti puṭṭho samāno – ‘etampi kho, āvuso, abyākataṃ bhagavatā – neva hoti na na hoti tathāgato paraṃ maraṇā’ti vadesi. Ko nu kho, āvuso, hetu, ko paccayo yenetaṃ abyākataṃ bhagavatā”ti?

“Hoti tathāgato paraṃ maraṇāti kho, āvuso, rūpagatametaṃ. Na hoti tathāgato paraṃ maraṇāti, rūpagatametaṃ. Hoti ca na ca hoti tathāgato paraṃ maraṇāti, rūpagatametaṃ. Neva hoti na na hoti tathāgato paraṃ maraṇāti, rūpagatametaṃ. Hoti tathāgato paraṃ maraṇāti kho, āvuso, vedanāgatametaṃ. Na hoti tathāgato paraṃ maraṇāti, vedanāgatametaṃ. Hoti ca na ca hoti tathāgato paraṃ maraṇāti, vedanāgatametaṃ. Neva hoti na na hoti tathāgato paraṃ maraṇāti, vedanāgatametaṃ. Hoti tathāgato paraṃ maraṇāti kho, āvuso, saññāgatametaṃ. Na hoti tathāgato paraṃ maraṇāti, saññāgatametaṃ. Hoti ca na ca hoti tathāgato paraṃ maraṇāti, saññāgatametaṃ. Neva hoti na na hoti tathāgato paraṃ maraṇāti, saññāgatametaṃ. Hoti tathāgato paraṃ maraṇāti kho, āvuso, saṅkhāragatametaṃ. Na hoti tathāgato paraṃ maraṇāti, saṅkhāragatametaṃ. Hoti ca na ca hoti tathāgato paraṃ maraṇāti, saṅkhāragatametaṃ. Neva hoti na na hoti tathāgato paraṃ maraṇāti, saṅkhāragatametaṃ. Hoti tathāgato paraṃ maraṇāti kho, āvuso, viññāṇagatametaṃ. Na hoti tathāgato paraṃ maraṇāti, viññāṇagatametaṃ. Hoti ca na ca hoti tathāgato paraṃ maraṇāti, viññāṇagatametaṃ. Neva hoti na na hoti tathāgato paraṃ maraṇāti, viññāṇagatametaṃ. Ayaṃ kho, āvuso, hetu ayaṃ paccayo, yenetaṃ abyākataṃ bhagavatā”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

第三 舍利弗-拘絺罗经 第一

一 有一次，尊者舍利弗与尊者大拘絺罗，住在波罗奈城外的仙人堕处鹿野苑中。

二 那时，尊者大拘絺罗在傍晚时分，从独自禅思中起来，来到尊者舍利弗的住处，与尊者舍利弗见面，互相问候，说了些友善亲切的话后，坐在一旁。

三 坐在一旁的尊者大拘絺罗对尊者舍利弗说：“舍利弗贤友！如来死后存在吗？” “贤友！‘如来死后存在’，这是世尊没有明确解说的问题。”

四 “那么，贤友！如来死后不存在吗？” “贤友！这也是世尊没有明确解说的问题。”

五 “那么，贤友！如来死后既存在又不存在吗？” “贤友！这也是世尊没有明确解说的问题。”

六 “那么，贤友！如来死后既非存在也非不存在吗？” “贤友！这也是世尊没有明确解说的问题。”

七 “当我问‘贤友！如来死后存在吗？’你回答说：‘贤友！世尊没有明确解说如来死后存在。’……[当我问其他三个问题时，你也同样回答]。那么，贤友！世尊没有明确解说这些问题，是什么原因？什么缘由呢？”

八 “贤友！‘如来死后存在’，这是执着于色（色蕴）。‘如来死后不存在’，这也是执着于色。‘如来死后既存在又不存在’，这也是执着于色。‘如来死后既非存在也非不存在’，这也是执着于色。”

九～一二 “‘如来死后存在’、‘不存在’、‘既存在又不存在’、‘既非存在也非不存在’，贤友！这也同样是执着于受……想……行……识（受蕴、想蕴、行蕴、识蕴）。”

一三 贤友！世尊没有明确解说这些问题，这就是原因，这就是缘由。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/10. Abyākatasaṃyutta 无记说相应 (SN 44, 410-420)/10.1 Abyākatavagga 无记品 (SN 44.1-11, 410-420)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.1.4 Dutiyasāriputtakoṭṭhikasutta 舍利弗-拘絺罗第二 (SN 44.4, 413)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Dutiyasāriputtakoṭṭhikasuttaṃ

413. Ekaṃ samayaṃ āyasmā ca sāriputto, āyasmā ca mahākoṭṭhiko bārāṇasiyaṃ viharanti isipatane migadāye…pe… (sāyeva pucchā) “ko nu kho, āvuso, hetu, ko paccayo, yenetaṃ abyākataṃ bhagavatā”ti? “Rūpaṃ kho, āvuso, ajānato apassato yathābhūtaṃ, rūpasamudayaṃ ajānato apassato yathābhūtaṃ, rūpanirodhaṃ ajānato apassato yathābhūtaṃ, rūpanirodhagāminiṃ paṭipadaṃ ajānato apassato yathābhūtaṃ, ‘hoti tathāgato paraṃ maraṇā’tipissa hoti; ‘na hoti tathāgato paraṃ maraṇā’tipissa hoti; ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’tipissa hoti; ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipissa hoti. Vedanaṃ…pe… saññaṃ…pe… saṅkhāre…pe… viññāṇaṃ ajānato apassato yathābhūtaṃ, viññāṇasamudayaṃ ajānato apassato yathābhūtaṃ, viññāṇanirodhaṃ ajānato apassato yathābhūtaṃ, viññāṇanirodhagāminiṃ paṭipadaṃ ajānato apassato yathābhūtaṃ, ‘hoti tathāgato paraṃ maraṇā’tipissa hoti; ‘na hoti tathāgato paraṃ maraṇā’tipissa hoti; ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’tipissa hoti; ‘neva hoti na na hoti tathāgato paraṃ maraṇā’”tipissa hoti.

“Rūpañca kho, āvuso, jānato passato yathābhūtaṃ, rūpasamudayaṃ jānato passato yathābhūtaṃ, rūpanirodhaṃ jānato passato yathābhūtaṃ, rūpanirodhagāminiṃ paṭipadaṃ jānato passato yathābhūtaṃ, ‘hoti tathāgato paraṃ maraṇā’tipissa na hoti…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipissa na hoti. Vedanaṃ…pe… saññaṃ…pe… saṅkhāre…pe… viññāṇaṃ jānato passato yathābhūtaṃ, viññāṇasamudayaṃ jānato passato yathābhūtaṃ, viññāṇanirodhaṃ jānato passato yathābhūtaṃ, viññāṇanirodhagāminiṃ paṭipadaṃ jānato passato yathābhūtaṃ, ‘hoti tathāgato paraṃ maraṇā’tipissa na hoti; ‘na hoti tathāgato paraṃ maraṇā’tipissa na hoti; ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’tipissa na hoti; ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipissa na hoti. Ayaṃ kho, āvuso, hetu ayaṃ paccayo, yenetaṃ abyākataṃ bhagavatā”ti. Catutthaṃ.

☸---------------------------------------------------------------------

第四 舍利弗-拘絺罗经 第二（生起）

一 有一次，尊者舍利弗与尊者大拘絺罗……

二～七 ……[如前经所问] 世尊没有明确解说这些问题，是什么原因？什么缘由呢？”

八～一二 “贤友！对于色……受……想……行……识，不能如实地了知、看见；对于色……受……想……行……识的集起，不能如实地了知、看见；对于色……受……想……行……识的灭尽，不能如实地了知、看见；对于导向色……受……想……行……识灭尽的道路，不能如实地了知、看见的人，他就会认为‘如来死后存在’，或认为‘如来死后不存在’，或认为‘如来死后既存在又不存在’，或认为‘如来死后既非存在也非不存在’。”

一三～一七 “贤友！对于色……受……想……行……识，能够如实地了知、看见；对于色、受、想、行、识的集起，能够如实地了知、看见；对于色、受、想、行、识的灭尽，能够如实地了知、看见；对于导向色、受、想、行、识灭尽的道路，能够如实地了知、看见的人，他就不会认为‘如来死后存在’，不会认为‘如来死后不存在’，不会认为‘如来死后既存在又不存在’，不会认为‘如来死后既非存在也非不存在’。”

一八 贤友！这就是世尊没有明确解说这些问题的原因、缘由。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/10. Abyākatasaṃyutta 无记说相应 (SN 44, 410-420)/10.1 Abyākatavagga 无记品 (SN 44.1-11, 410-420)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.1.5 Tatiyasāriputtakoṭṭhikasutta 舍利弗-拘絺罗第三 (SN 44.5, 414)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Tatiyasāriputtakoṭṭhikasuttaṃ

414. Ekaṃ samayaṃ āyasmā ca sāriputto, āyasmā ca mahākoṭṭhiko bārāṇasiyaṃ viharanti isipatane migadāye…pe… (sāyeva pucchā) “ko nu kho, āvuso, hetu ko paccayo, yenetaṃ abyākataṃ bhagavatā”ti? “Rūpe kho, āvuso, avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa ‘hoti tathāgato paraṃ maraṇā’tipissa hoti…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipissa hoti. Vedanāya…pe… saññāya…pe… saṅkhāresu…pe… viññāṇe avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa avigatataṇhassa ‘hoti tathāgato paraṃ maraṇā’tipissa hoti…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipissa hoti. Rūpe ca kho, āvuso, vigatarāgassa…pe… vedanāya…pe… saññāya…pe… saṅkhāresu…pe… viññāṇe vigatarāgassa vigatacchandassa vigatapemassa vigatapipāsassa vigatapariḷāhassa vigatataṇhassa ‘hoti tathāgato paraṃ maraṇā’tipissa na hoti…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipissa na hoti. Ayaṃ kho, āvuso, hetu, ayaṃ paccayo, yenetaṃ abyākataṃ bhagavatā”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

第五 舍利弗-拘絺罗经 第三（爱染）

一 有一次，尊者舍利弗与尊者大拘絺罗……

二～七 ……[如前经所问] 世尊没有明确解说这些问题，是什么原因？什么缘由呢？”

八～一二 “贤友！对于色……对于受……对于想……对于行……对于识，未能离贪、未能离欲、未能离爱、未能离渴、未能离热恼、未能离渴爱的人，他就会认为‘如来死后存在’，或认为‘如来死后不存在’，或认为‘如来死后既存在又不存在’，或认为‘如来死后既非存在也非不存在’。”

一三～一七 “贤友！对于色……对于受……对于想……对于行……对于识，已离贪、已离欲、已离爱、已离渴、已离热恼、已离渴爱的人，他就不会认为‘如来死后存在’，不会认为‘如来死后不存在’，不会认为‘如来死后既存在又不存在’，不会认为‘如来死后既非存在也非不存在’。”

一八 贤友！这就是世尊没有明确解说这些问题的原因、缘由。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/10. Abyākatasaṃyutta 无记说相应 (SN 44, 410-420)/10.1 Abyākatavagga 无记品 (SN 44.1-11, 410-420)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.1.6 Catutthasāriputtakoṭṭhikasutta 舍利弗-拘絺罗第四 (SN 44.6, 415)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Catutthasāriputtakoṭṭhikasuttaṃ

415. Ekaṃ samayaṃ āyasmā ca sāriputto, āyasmā ca mahākoṭṭhiko bārāṇasiyaṃ viharanti isipatane migadāye. Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā mahākoṭṭhiko tenupasaṅkami; upasaṅkamitvā āyasmatā mahākoṭṭhikena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ mahākoṭṭhikaṃ etadavoca – “‘kiṃ nu kho, āvuso koṭṭhika, hoti tathāgato paraṃ maraṇā’ti…pe… ‘kiṃ panāvuso, neva hoti na na hoti tathāgato paraṃ maraṇā’ti iti puṭṭho samāno – ‘etampi kho, āvuso, abyākataṃ bhagavatā – neva hoti na na hoti tathāgato paraṃ maraṇā’ti vadesi”. “Ko nu kho, āvuso, hetu, ko paccayo, yenetaṃ abyākataṃ bhagavatā”ti?

“Rūpārāmassa kho, āvuso, rūparatassa rūpasammuditassa rūpanirodhaṃ ajānato apassato yathābhūtaṃ, ‘hoti tathāgato paraṃ maraṇā’tipissa hoti; ‘na hoti tathāgato paraṃ maraṇā’tipissa hoti; ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’tipissa hoti; ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipissa hoti. Vedanārāmassa kho, āvuso, vedanāratassa vedanāsammuditassa, vedanānirodhaṃ ajānato apassato yathābhūtaṃ, ‘hoti tathāgato paraṃ maraṇā’tipissa hoti…pe… saññārāmassa kho, āvuso…pe… saṅkhārārāmassa kho āvuso…pe… viññāṇārāmassa kho, āvuso, viññāṇaratassa viññāṇasammuditassa viññāṇanirodhaṃ ajānato apassato yathābhūtaṃ, ‘hoti tathāgato paraṃ maraṇā’tipissa hoti…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipissa hoti”.

“Na rūpārāmassa kho, āvuso, na rūparatassa na rūpasammuditassa, rūpanirodhaṃ jānato passato yathābhūtaṃ, ‘hoti tathāgato paraṃ maraṇā’tipissa na hoti…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipissa na hoti. Na vedanārāmassa kho, āvuso…pe… na saññārāmassa kho, āvuso…pe… na saṅkhārārāmassa kho, āvuso…pe… na viññāṇārāmassa kho, āvuso, na viññāṇaratassa na viññāṇasammuditassa, viññāṇanirodhaṃ jānato passato yathābhūtaṃ, ‘hoti tathāgato paraṃ maraṇā’tipissa na hoti…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipissa na hoti. Ayaṃ kho, āvuso, hetu, ayaṃ paccayo, yenetaṃ abyākataṃ bhagavatā”ti.

“Siyā panāvuso, aññopi pariyāyo, yenetaṃ abyākataṃ bhagavatā”ti? “Siyā, āvuso. Bhavārāmassa kho, āvuso, bhavaratassa bhavasammuditassa, bhavanirodhaṃ ajānato apassato yathābhūtaṃ, ‘hoti tathāgato paraṃ maraṇā’tipissa hoti…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipissa hoti. Na bhavārāmassa kho, āvuso, na bhavaratassa na bhavasammuditassa, bhavanirodhaṃ jānato passato yathābhūtaṃ, ‘hoti tathāgato paraṃ maraṇā’tipissa na hoti…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipissa na hoti. Ayampi kho, āvuso, pariyāyo, yenetaṃ abyākataṃ bhagavatā”ti.

“Siyā panāvuso, aññopi pariyāyo, yenetaṃ abyākataṃ bhagavatā”ti? “Siyā, āvuso. Upādānārāmassa kho, āvuso, upādānaratassa upādānasammuditassa, upādānanirodhaṃ ajānato apassato yathābhūtaṃ, ‘hoti tathāgato paraṃ maraṇā’tipissa hoti…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipissa hoti. Na upādānārāmassa kho, āvuso, na upādānaratassa na upādānasammuditassa, upādānanirodhaṃ jānato passato yathābhūtaṃ, ‘hoti tathāgato paraṃ maraṇā’tipissa na hoti…pe… ‘neva, hoti na na hoti tathāgato paraṃ maraṇā’tipissa na hoti. Ayampi kho āvuso, pariyāyo, yenetaṃ abyākataṃ bhagavatā”ti.

“Siyā panāvuso, aññopi pariyāyo, yenetaṃ abyākataṃ bhagavatā”ti? “Siyā, āvuso. Taṇhārāmassa kho, āvuso, taṇhāratassa taṇhāsammuditassa, taṇhānirodhaṃ ajānato apassato yathābhūtaṃ, ‘hoti tathāgato paraṃ maraṇā’tipissa hoti…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipissa hoti. Na taṇhārāmassa kho, āvuso, na taṇhāratassa na taṇhāsammuditassa, taṇhānirodhaṃ jānato passato yathābhūtaṃ, ‘hoti tathāgato paraṃ maraṇā’tipissa na hoti…pe. … ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipissa na hoti. Ayampi kho, āvuso, pariyāyo, yenetaṃ abyākataṃ bhagavatā”ti.

“Siyā panāvuso, aññopi pariyāyo, yenetaṃ abyākataṃ bhagavatā”ti? “Ettha dāni, āvuso sāriputta, ito uttari kiṃ icchasi? Taṇhāsaṅkhayavimuttassa, āvuso sāriputta, bhikkhuno vaṭṭaṃ [vattaṃ (syā. kaṃ. ka.) vaddhaṃ (pī.)] natthi paññāpanāyā”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

第六 舍利弗-拘絺罗经 第四（乐喜）

一 有一次，尊者舍利弗与尊者大拘絺罗……

二 那时，尊者舍利弗在傍晚时分，从独自禅思中起来，去往尊者大拘絺罗的住处，与他见面，互相问候，说了些友善亲切的话后，坐在一旁。

三 坐在一旁的尊者舍利弗对尊者大拘絺罗说：“拘絺罗贤友！当我问：‘如来死后存在吗？’你回答说：‘这是世尊没有明确解说的问题。’……当我问：‘如来死后既非存在也非不存在吗？’你回答说：‘这也是世尊没有明确解说的问题。’那么，贤友！世尊没有明确解说这些问题，是什么原因？什么缘由呢？”

一

四 “贤友！以色……受……想……行……识为乐园，以识为乐，因识而欢喜，对于识的灭尽不能如实地了知、看见的人，他就会认为‘如来死后存在’……或认为‘如来死后既非存在也非不存在’。”

五 “贤友！不以色……受……想……行……识为乐园，不以识为乐，不因识而欢喜，对于识的灭尽能够如实地了知、看见的人，他就不会认为‘如来死后存在’……不会认为‘如来死后既非存在也非不存在’。”

六 贤友！这就是世尊没有明确解说这些问题的原因、缘由。”

二

七 “那么，贤友！世尊没有明确解说这些问题，是否还有其他的原因/理路呢？” “贤友！有的。”

八 “贤友！以‘有’（存在）为乐园，以‘有’为乐，因‘有’而欢喜，对于‘有’的灭尽不能如实地了知、看见的人，他就会认为‘如来死后存在’……或认为‘如来死后既非存在也非不存在’。”

九 “贤友！不以‘有’为乐园，不以‘有’为乐，不因‘有’而欢喜，对于‘有’的灭尽能够如实地了知、看见的人，他就不会认为‘如来死后存在’……不会认为‘如来死后既非存在也非不存在’。”

一〇 贤友！这也是世尊没有明确解说这些问题的原因、缘由。”

三

一一 “那么，贤友！世尊没有明确解说这些问题，是否还有其他的原因/理路呢？” “贤友！有的。”

一二 “贤友！以‘取’（执取）为乐园，以‘取’为乐，因‘取’而欢喜，对于‘取’的灭尽不能如实地了知、看见的人，他就会认为‘如来死后存在’……或认为‘如来死后既非存在也非不存在’。”

一三 “贤友！不以‘取’为乐园，不以‘取’为乐，不因‘取’而欢喜，对于‘取’的灭尽能够如实地了知、看见的人，他就不会认为‘如来死后存在’……不会认为‘如来死后既非存在也非不存在’。”

一四 贤友！这也是世尊没有明确解说这些问题的原因、缘由。”

四

一五 “那么，贤友！世尊没有明确解说这些问题，是否还有其他的原因/理路呢？” “贤友！有的。”

一六 “贤友！以‘爱’（渴爱）为乐园，以‘爱’为乐，因‘爱’而欢喜，对于‘爱’的灭尽不能如实地了知、看见的人，他就会认为‘如来死后存在’……或认为‘如来死后既非存在也非不存在’。”

一七 “贤友！不以‘爱’为乐园，不以‘爱’为乐，不因‘爱’而欢喜，对于‘爱’的灭尽能够如实地了知、看见的人，他就不会认为‘如来死后存在’……不会认为‘如来死后既非存在也非不存在’。”

一八 贤友！这也是世尊没有明确解说这些问题的原因、缘由。”

五

一九 “那么，贤友！世尊没有明确解说这些问题，是否还有其他的原因/理路呢？” “贤友舍利弗！关于这一点，你还想探求什么呢？贤友舍利弗！对于渴爱已尽、获得解脱的比丘，已没有了可供安立其轮回状态的依据。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/10. Abyākatasaṃyutta 无记说相应 (SN 44, 410-420)/10.1 Abyākatavagga 无记品 (SN 44.1-11, 410-420)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.1.7 Moggallānasutta 目犍连答普行沙门婆蹉 (SN 44.7, 416)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Moggallānasuttaṃ

416. Atha kho vacchagotto paribbājako yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahāmoggallānena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako āyasmantaṃ mahāmoggallānaṃ etadavoca –

“Kiṃ nu kho, bho moggallāna, sassato loko”ti? “Abyākataṃ kho etaṃ, vaccha, bhagavatā – ‘sassato loko’”ti. “Kiṃ pana, bho moggallāna, asassato loko”ti? “Etampi kho, vaccha, abyākataṃ bhagavatā – ‘asassato loko’”ti. “Kiṃ nu kho, bho moggallāna, antavā loko”ti? “Abyākataṃ kho etaṃ, vaccha, bhagavatā – ‘antavā loko’”ti. “Kiṃ pana, bho moggallāna, anantavā loko”ti? “Etampi kho, vaccha, abyākataṃ bhagavatā – ‘anantavā loko’”ti. “Kiṃ nu kho, bho moggallāna, taṃ jīvaṃ taṃ sarīran”ti? “Abyākataṃ kho etaṃ, vaccha, bhagavatā – ‘taṃ jīvaṃ taṃ sarīran’”ti. “Kiṃ pana, bho moggallāna, aññaṃ jīvaṃ aññaṃ sarīran”ti? “Etampi kho, vaccha, abyākataṃ bhagavatā – ‘aññaṃ jīvaṃ aññaṃ sarīran’”ti. “Kiṃ nu kho, bho moggallāna, hoti tathāgato paraṃ maraṇā”ti? “Abyākataṃ kho etaṃ, vaccha, bhagavatā – ‘hoti tathāgato paraṃ maraṇā’”ti. “Kiṃ pana, bho moggallāna, na hoti tathāgato paraṃ maraṇā”ti? “Etampi kho, vaccha, abyākataṃ bhagavatā – ‘na hoti tathāgato paraṃ maraṇā’”ti. “Kiṃ nu kho, bho moggallāna, hoti ca na ca hoti tathāgato paraṃ maraṇā”ti? “Abyākataṃ kho etaṃ, vaccha, bhagavatā – ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’”ti. “Kiṃ pana, bho moggallāna, neva hoti na na hoti tathāgato paraṃ maraṇā”ti? “Etampi kho, vaccha, abyākataṃ bhagavatā – ‘neva hoti na na hoti tathāgato paraṃ maraṇā’”ti.

“Ko nu kho, bho moggallāna, hetu ko paccayo, yena aññatitthiyānaṃ paribbājakānaṃ evaṃ puṭṭhānaṃ evaṃ veyyākaraṇaṃ hoti – sassato lokoti vā, asassato lokoti vā, antavā lokoti vā, anantavā lokoti vā, taṃ jīvaṃ taṃ sarīranti vā, aññaṃ jīvaṃ aññaṃ sarīranti vā, hoti tathāgato paraṃ maraṇāti vā, na hoti tathāgato paraṃ maraṇāti vā, hoti ca na ca hoti tathāgato paraṃ maraṇāti vā, neva hoti na na hoti tathāgato paraṃ maraṇāti vā? Ko pana, bho moggallāna, hetu ko paccayo, yena samaṇassa gotamassa evaṃ puṭṭhassa na evaṃ veyyākaraṇaṃ hoti – sassato lokotipi, asassato lokotipi, antavā lokotipi, anantavā lokotipi, taṃ jīvaṃ taṃ sarīrantipi, aññaṃ jīvaṃ aññaṃ sarīrantipi, hoti tathāgato paraṃ maraṇātipi, na hoti tathāgato paraṃ maraṇātipi, hoti ca na ca hoti tathāgato paraṃ maraṇātipi, neva hoti na na hoti tathāgato paraṃ maraṇātipī”ti?

“Aññatitthiyā kho, vaccha, paribbājakā cakkhuṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassanti…pe… jivhaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassanti…pe… manaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassanti. Tasmā aññatitthiyānaṃ paribbājakānaṃ evaṃ puṭṭhānaṃ evaṃ veyyākaraṇaṃ hoti – sassato lokoti vā…pe… neva hoti na na hoti tathāgato paraṃ maraṇāti vā. Tathāgato ca kho, vaccha, arahaṃ sammāsambuddho cakkhuṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati…pe… jivhaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati…pe… manaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati. Tasmā tathāgatassa evaṃ puṭṭhassa na evaṃ veyyākaraṇaṃ hoti – sassato lokotipi…pe… neva hoti na na hoti tathāgato paraṃ maraṇātipī”ti.

Atha kho vacchagotto paribbājako uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca – “kiṃ nu kho, bho gotama, sassato loko”ti? Abyākataṃ kho etaṃ, vaccha, mayā – ‘sassato loko’ti…pe…. “Kiṃ pana, bho gotama, neva hoti na na hoti tathāgato paraṃ maraṇā”ti? “Etampi kho, vaccha, abyākataṃ mayā – ‘neva hoti na na hoti tathāgato paraṃ maraṇā’”ti.

“Ko nu kho, bho gotama, hetu ko paccayo, yena aññatitthiyānaṃ paribbājakānaṃ evaṃ puṭṭhānaṃ evaṃ veyyākaraṇaṃ hoti – ‘sassato loko’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā? Ko pana, bho gotama, hetu ko paccayo, yena bhoto gotamassa evaṃ puṭṭhassa na evaṃ veyyākaraṇaṃ hoti – ‘sassato loko’tipi…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipī”ti?

“Aññatitthiyā kho, vaccha, paribbājakā cakkhuṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassanti…pe… jivhaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassanti…pe… manaṃ ‘etaṃ mama, esohamasmi, eso me attā’ti samanupassanti. Tasmā aññatitthiyānaṃ paribbājakānaṃ evaṃ puṭṭhānaṃ evaṃ veyyākaraṇaṃ hoti – ‘sassato loko’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā. Tathāgato ca kho, vaccha, arahaṃ sammāsambuddho cakkhuṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati…pe… jivhaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati…pe… manaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti samanupassati. Tasmā tathāgatassa evaṃ puṭṭhassa na evaṃ veyyākaraṇaṃ hoti – ‘sassato loko’tipi, ‘asassato loko’tipi, ‘antavā loko’tipi, ‘anantavā loko’tipi, ‘taṃ jīvaṃ taṃ sarīran’tipi, ‘aññaṃ jīvaṃ aññaṃ sarīran’tipi, ‘hoti tathāgato paraṃ maraṇā’tipi, ‘na hoti tathāgato paraṃ maraṇā’tipi, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’tipi, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipī”ti.

“Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! Yatra hi nāma satthu ca [satthussa ca (sī. pī.), satthu ceva (khemāsutte)] sāvakassa ca atthena attho byañjanena byañjanaṃ saṃsandissati samessati na virodhayissati, yadidaṃ aggapadasmiṃ. Idānāhaṃ, bho gotama, samaṇaṃ mahāmoggallānaṃ upasaṅkamitvā etamatthaṃ apucchiṃ. Samaṇopi me moggallāno etehi padehi etehi byañjanehi tamatthaṃ byākāsi, seyyathāpi bhavaṃ gotamo. Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! Yatra hi nāma satthu ca sāvakassa ca atthena attho byañjanena byañjanaṃ saṃsandissati samessati na virodhayissati, yadidaṃ aggapadasmin”ti. Sattamaṃ.

☸---------------------------------------------------------------------

第七 目犍连经（处）

二 那时，婆蹉种姓的遍行外道来到尊者大目犍连的住处……

三 坐在一旁的婆蹉种姓遍行外道问尊者大目犍连说：“尊者目犍连！世界是永恒的吗？” “婆蹉！‘世界是永恒的’，这是世尊没有明确解说的问题。”

四 “那么，尊者目犍连！世界是非永恒的吗？” “婆蹉！‘世界是非永恒的’，这也是世尊没有明确解说的问题。”

五 “尊者目犍连！世界是有边际的吗？” “婆蹉！‘世界是有边际的’，这是世尊没有明确解说的问题。”

六 “那么，尊者目犍连！世界是无边际的吗？” “婆蹉！‘世界是无边际的’，这也是世尊没有明确解说的问题。”

七 “尊者目犍连！生命与身体是同一的吗？” “婆蹉！‘生命与身体是同一的’，这是世尊没有明确解说的问题。”

八 “那么，尊者目犍连！生命与身体是不同的吗？” “婆蹉！‘生命与身体是不同的’，这也是世尊没有明确解说的问题。”

九 “尊者目犍连！如来死后存在吗？” “婆蹉！‘如来死后存在’，这是世尊没有明确解说的问题。”

一〇 “那么，尊者目犍连！如来死后不存在吗？” “婆蹉！‘如来死后不存在’，这也是世尊没有明确解说的问题。”

一一 “尊者目犍连！如来死后既存在又不存在吗？” “婆蹉！‘如来死后既存在又不存在’，这也是世尊没有明确解说的问题。”

一二 “那么，尊者目犍连！如来死后既非存在也非不存在吗？” “婆蹉！‘如来死后既非存在也非不存在’，这也是世尊没有明确解说的问题。”

一三 “尊者目犍连！其他教派的遍行外道们，被问到这些问题时，他们会这样解答：或说‘世界是永恒的’，或说‘世界是非永恒的’，或说‘世界是有边际的’，或说‘世界是无边际的’，或说‘生命与身体是同一的’，或说‘生命与身体是不同的’，或说‘如来死后存在’，或说‘如来死后不存在’，或说‘如来死后既存在又不存在’，或说‘如来死后既非存在也非不存在’。他们这样解答，是什么原因？什么缘由呢？”

一四 “尊者目犍连！然而，当向沙门乔达摩问同样的问题时，他却不这样解答：不说‘世界是永恒的’，不说‘世界是非永恒的’……不说‘如来死后既非存在也非不存在’。这又是什么原因？什么缘由呢？”

一五 “婆蹉！其他教派的遍行外道们，看待眼时认为是‘这是我的，这是我，这是我的自我（灵魂/本体）’。看待耳……鼻……舌……身……意时，也认为是‘这是我的，这是我，这是我的自我’。因此，当其他教派的遍行外道们被问到这些问题时，他们会这样解答：或说‘世界是永恒的’……或说‘如来死后既非存在也非不存在’。”

一六 “婆蹉！而如来、阿拉汉、正等觉者，看待眼时，认为是‘这不是我的，这不是我，这不是我的自我’。看待耳……鼻……舌……身……意时，也认为是‘这不是我的，这不是我，这不是我的自我’。因此，当如来被问到这些问题时，他不会这样解答：不说‘世界是永恒的’……不说‘如来死后既非存在也非不存在’。”

一七 那时，婆蹉种姓的遍行外道从座位上起来，前往世尊的住处。

一八 坐在一旁后，婆蹉种姓的遍行外道对世尊说：“尊者乔达摩！世界是永恒的吗？” “婆蹉！‘世界是永恒的’，这是我没有明确解说的问题。”

一九～二六 [婆蹉依次问世尊：世界是非永恒吗？世界是有边际吗？世界是无边际吗？生命与身体是同一的吗？生命与身体是不同的吗？如来死后存在吗？如来死后不存在吗？如来死后既存在又不存在吗？]

二七 “尊者乔达摩！如来死后既非存在也非不存在吗？” “婆蹉！‘如来死后既非存在也非不存在’，这也是我没有明确解说的问题。”

二八 “尊者乔达摩！其他教派的遍行外道们，被问到这些问题时，他们会这样解答：或说‘世界是永恒的’，或说‘世界是非永恒的’……或说‘如来死后既非存在也非不存在’。这是什么原因？什么缘由呢？尊者乔达摩！然而，当向您乔达摩问同样的问题时，您却不这样解答：不说‘世界是永恒的’，不说‘世界是非永恒的’……不说‘如来死后既非存在也非不存在’。这又是什么原因？什么缘由呢？”

二九 “婆蹉！其他教派的遍行外道们，看待眼时认为是‘这是我的，这是我，这是我的自我’。看待耳……鼻……舌……身……意时，也认为是‘这是我的，这是我，这是我的自我’。因此，当其他教派的遍行外道们被问到这些问题时，他们会这样解答：‘世界是永恒的’，或‘世界是非永恒的’……或‘如来死后既非存在也非不存在’。”

三〇 “婆蹉！而如来、阿拉汉、正等觉者，看待眼时，不这样认为：‘这是我的，这是我，这是我的自我’。看待耳……鼻……舌……身……意时，也不这样认为：‘这是我的，这是我，这是我的自我’。因此，当如来被问到这些问题时，他不会这样解答：不说‘世界是永恒的’，不说‘世界是非永恒的’……不说‘如来死后既非存在也非不存在’。”

三一 “真是非凡啊，尊者乔达摩！真是稀有啊，尊者乔达摩！导师和弟子的教导，在这最殊胜的义理上，意义与意义、文句与文句，竟能如此契合、一致，毫无矛盾！”

三二 “就在刚才，尊者乔达摩！我前往沙门大目犍连的住处，询问了这个问题。沙门大目犍连也和尊者乔达摩您一样，用了同样的文句、同样的言辞，解释了同样的意义。真是非凡啊，尊者乔达摩！真是稀有啊，尊者乔达摩！导师和弟子的教导，在这最殊胜的义理上，意义与意义、文句与文句，竟能如此契合、一致，毫无矛盾！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/10. Abyākatasaṃyutta 无记说相应 (SN 44, 410-420)/10.1 Abyākatavagga 无记品 (SN 44.1-11, 410-420)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.1.8 Vacchagottasutta 世尊答普行沙门婆蹉 (SN 44.8, 417)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Vacchagottasuttaṃ

417. Atha kho vacchagotto paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca – “kiṃ nu kho, bho gotama, sassato loko”ti? Abyākataṃ kho etaṃ, vaccha, mayā – ‘sassato loko’ti…pe…. “Kiṃ pana, bho gotama, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’”ti? “Etampi kho, vaccha, abyākataṃ mayā – ‘neva hoti na na hoti tathāgato paraṃ maraṇā’”ti.

“Ko nu kho, bho gotama, hetu, ko paccayo, yena aññatitthiyānaṃ paribbājakānaṃ evaṃ puṭṭhānaṃ evaṃ veyyākaraṇaṃ hoti – ‘sassato loko’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā? Ko pana, bho gotama, hetu, ko paccayo, yena bhoto gotamassa evaṃ puṭṭhassa na evaṃ veyyākaraṇaṃ hoti – ‘sassato loko’tipi…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipī”ti?

“Aññatitthiyā kho, vaccha, paribbājakā rūpaṃ attato samanupassanti, rūpavantaṃ vā attānaṃ, attani vā rūpaṃ, rūpasmiṃ vā attānaṃ. Vedanaṃ attato samanupassanti…pe… saññaṃ…pe… saṅkhāre…pe… viññāṇaṃ attato samanupassanti, viññāṇavantaṃ vā attānaṃ, attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ. Tasmā aññatitthiyānaṃ paribbājakānaṃ evaṃ puṭṭhānaṃ evaṃ veyyākaraṇaṃ hoti – ‘sassato loko’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā. Tathāgato ca kho, vaccha, arahaṃ sammāsambuddho na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ, na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ. Na vedanaṃ attato samanupassati…pe… na saññaṃ…pe… na saṅkhāre…pe… na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ, na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ. Tasmā tathāgatassa evaṃ puṭṭhassa na evaṃ veyyākaraṇaṃ hoti – ‘sassato loko’tipi…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipī”ti.

Atha kho vacchagotto paribbājako uṭṭhāyāsanā yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahāmoggallānena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako āyasmantaṃ mahāmoggallānaṃ etadavoca – “kiṃ nu kho, bho moggallāna, sassato loko”ti? Abyākataṃ kho etaṃ, vaccha, bhagavatā – ‘sassato loko’ti…pe…. “Kiṃ pana, bho moggallāna, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’”ti? “Etampi kho, vaccha, abyākataṃ bhagavatā – ‘neva hoti na na hoti tathāgato paraṃ maraṇā’”ti.

“Ko nu kho, bho moggallāna, hetu, ko paccayo, yena aññatitthiyānaṃ paribbājakānaṃ evaṃ puṭṭhānaṃ evaṃ veyyākaraṇaṃ hoti – ‘sassato loko’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā? Ko pana, bho moggallāna, hetu, ko paccayo yena samaṇassa gotamassa evaṃ puṭṭhassa na evaṃ veyyākaraṇaṃ hoti – ‘sassato loko’tipi…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipī”ti?

“Aññatitthiyā kho, vaccha, paribbājakā rūpaṃ attato samanupassanti, rūpavantaṃ vā attānaṃ, attani vā rūpaṃ, rūpasmiṃ vā attānaṃ. Vedanaṃ attato samanupassanti…pe… saññaṃ…pe… saṅkhāre…pe… viññāṇaṃ attato samanupassanti, viññāṇavantaṃ vā attānaṃ, attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ. Tasmā aññatitthiyānaṃ paribbājakānaṃ evaṃ puṭṭhānaṃ evaṃ veyyākaraṇaṃ hoti – ‘sassato loko’ti vā…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā. Tathāgato ca kho, vaccha, arahaṃ sammāsambuddho na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ, na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ. Na vedanaṃ attato samanupassati…pe… na saññaṃ…pe… na saṅkhāre…pe… na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ, na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ. Tasmā tathāgatassa evaṃ puṭṭhassa na evaṃ veyyākaraṇaṃ hoti – ‘sassato loko’tipi, ‘asassato loko’tipi, ‘antavā loko’tipi, ‘anantavā loko’tipi, ‘taṃ jīvaṃ taṃ sarīran’tipi, ‘aññaṃ jīvaṃ aññaṃ sarīran’tipi, ‘hoti tathāgato paraṃ maraṇā’tipi, ‘na hoti tathāgato paraṃ maraṇā’tipi, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’tipi, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipī”ti.

“Acchariyaṃ, bho moggallāna, abbhutaṃ, bho moggallāna! Yatra hi nāma satthu ca sāvakassa ca atthena attho byañjanena byañjanaṃ saṃsandissati, samessati, na virodhayissati, yadidaṃ aggapadasmiṃ. Idānāhaṃ, bho moggallāna, samaṇaṃ gotamaṃ upasaṅkamitvā etamatthaṃ apucchiṃ. Samaṇopi me gotamo etehi padehi etehi byañjanehi etamatthaṃ byākāsi, seyyathāpi bhavaṃ moggallāno. Acchariyaṃ, bho moggallāna, abbhutaṃ, bho moggallāna! Yatra hi nāma satthu ca sāvakassa ca atthena attho byañjanena byañjanaṃ saṃsandissati samessati na virodhayissati, yadidaṃ aggapadasmin”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

第八 婆蹉（系缚）

二 当时，婆蹉姓的游方沙门，来到世尊的住处：

三 坐在一边的婆蹉姓游方沙门，对世尊说：“尊者乔达摩！世间是常恒的吗？”

“婆蹉！所谓‘世间是常恒的’，这不是我所解说的。”

四～一一 ［参阅第七经四～一一］。

一二 “那么，尊者乔达摩！如来死后，是非存在又非不存在吗？”

“婆蹉！所谓‘如来死后非存在又非不存在’，这也不是我所解说的。”

一三 “尊者乔达摩！外道游方沙门等人被这样问时，或以‘世间是常恒的，’或以‘世间是无常的’……或以‘如来死后非存在又非不存在’来这样解答，是凭什么原因？凭什么缘由呢？然而尊者乔达摩被这样问时，或不以‘世间是常恒的’……或‘如来死后，非存在又非不存在’来这样解答，是凭什么原因？凭什么缘由呢？”

一四 “婆蹉！外道游方沙门等人，将色（物质）视为自我，或认为自我拥有色，或认为色在自我中，或认为自我在色中。将受……想……行……识视为自我，或认为自我拥有识，或认为识在自我中，或认为自我在识中。所以外道游方沙门被这样问时就那样回答，或以‘世间是常恒的，’或以‘世间是无常的’……或以‘如来死后，非存在又非不存在。’

一五 婆蹉！如来、应供、正等觉者，不将色视为自我、或自我拥有色；不认为色在自我中，或自我在色中。不将受……想……行……识视为自我，不认为自我拥有识，或识在自我中，或自我在识中。所以如来被这样问时，不那样回答，或以‘世间是常恒的，’或以‘世间是无常的。’……或以‘如来死后，非存在又非不存在’等。”

一六 这时，婆蹉姓的游方沙门，从座位上起来，前往尊者大目犍连的住处……

一七 坐在一边的婆蹉姓游方沙门，告诉尊者大目犍连说：“尊者目犍连！世间是常恒的吗？”

“婆蹉！所谓‘世间是常恒的’，这是世尊所不解说的。”

一八～二六 ［参阅第七经四～一一］

二七 “那么，尊者目犍连！如来死后，是非存在又非不存在吗？”

“婆蹉！‘如来死后，非存在又非不存在’，这也是世尊所不解说的。”

二八 “尊者目犍连！外道游方沙门等人被这样问时，就那样回答：或以‘世间是常恒的，’或以‘世间是无常的’……或以‘如来死后，非存在又非不存在’，是凭什么原因、凭什么缘由呢？然而尊者目犍连！对沙门乔达摩这样问时，就不那样回答，或以‘世间是常恒的，’或以‘世间是无常的’……或以‘如来死后，非存在又非不存在’等，是凭什么原因、是凭什么缘由呢？”

二九 “婆蹉！外道游方沙门将色视为自我，或自我拥有色，或认为色在自我中，或自我在色中。将受……想……行……识视为自我，或认为自我拥有识，或认为识在自我中，或自我在识中。所以外道游方沙门等人被这样问时，就那样回答：或以‘世间是常恒的，’或以‘世间是无常的’……或以‘如来死后，非存在又非不存在。’

三〇 婆蹉！如来、应供、正等觉者，不将色视为自我，不认为自我拥有色，或色在自我中，或自我在色中，不将受……想……行……识视为自我，也不认为自我拥有识，或识在自我中，或自我在识中。因此如来被这样问时，不那样回答：或‘世间是常恒的’，或‘世间是无常的’……或‘如来死后，非存在又非不存在’。”

三一 “妙啊！尊者目犍连！稀有啊！尊者目犍连！老师和他的弟子，在这最高的法义上，意义与意义，文句与文句，如此契合、如此一致，而没有违背。

三二 在这里，尊者目犍连！我当时去拜访沙门乔达摩的住处，问了这个意思。沙门乔达摩也和尊者目犍连一样用这些言词、这些文句，来说明了这个意思。真是殊妙啊！尊者目犍连！稀有啊！尊者目犍连！老师和他的弟子，在这最高的法义上，意义与意义，文句与文句，如此契合、如此一致，而没有违背。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/10. Abyākatasaṃyutta 无记说相应 (SN 44, 410-420)/10.1 Abyākatavagga 无记品 (SN 44.1-11, 410-420)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.1.9 Kutūhalasālāsutta 论议堂 (SN 44.9, 418)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Kutūhalasālāsuttaṃ

418. Atha kho vacchagotto paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca –

“Purimāni, bho gotama, divasāni purimatarāni sambahulānaṃ nānātitthiyānaṃ samaṇabrāhmaṇānaṃ paribbājakānaṃ kutūhalasālāyaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – ‘ayaṃ kho pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa. Sopi sāvakaṃ abbhatītaṃ kālaṅkataṃ upapattīsu byākaroti – ‘asu amutra upapanno, asu amutra upapanno’ti. Yopissa sāvako uttamapuriso paramapuriso paramapattipatto tampi sāvakaṃ abbhatītaṃ kālaṅkataṃ upapattīsu byākaroti – ‘asu amutra upapanno, asu amutra upapanno’”ti.

“Ayampi kho makkhali gosālo…pe… ayampi kho nigaṇṭho nāṭaputto…pe… ayampi kho sañcayo [sañjayo (sī. syā. kaṃ. pī.)] belaṭṭhaputto…pe… ayampi kho pakudho [pakuddho (pī.)] kaccāno…pe… ayampi kho ajito kesakambalo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa. Sopi sāvakaṃ abbhatītaṃ kālaṅkataṃ upapattīsu byākaroti – ‘asu amutra upapanno, asu amutra upapanno’ti. Yopissa sāvako uttamapuriso paramapuriso paramapattipatto tampi sāvakaṃ abbhatītaṃ kālaṅkataṃ upapattīsu byākaroti – ‘asu amutra upapanno, asu amutra upapanno’”ti.

“Ayampi kho samaṇo gotamo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa. Sopi sāvakaṃ abbhatītaṃ kālaṅkataṃ upapattīsu byākaroti – ‘asu amutra upapanno, asu amutra upapanno’ti. Yopissa [yo ca khvassa (pī.)] sāvako uttamapuriso paramapuriso paramapattipatto tañca sāvakaṃ abbhatītaṃ kālaṅkataṃ upapattīsu na byākaroti – ‘asu amutra upapanno, asu amutra upapanno’ti. Api ca kho naṃ evaṃ byākaroti – ‘acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā’ti. Tassa mayhaṃ, bho gotama, ahu deva kaṅkhā, ahu vicikicchā – ‘kathaṃ nāma [kathañhi nāma (syā. kaṃ. pī. ka.) kathaṃ kathaṃ nāma (chakkaṅguttare pañcamavagge dutiyasutte)] samaṇassa gotamassa dhammo abhiññeyyo’”ti [dhammābhiññeyyāti (pī. ka.) dhammo… aññeyyo (chakkaṅguttare)]?

“Alañhi te, vaccha, kaṅkhituṃ, alaṃ vicikicchituṃ. Kaṅkhanīye ca pana te ṭhāne vicikicchā uppannā. Saupādānassa khvāhaṃ, vaccha, upapattiṃ paññāpemi no anupādānassa. Seyyathāpi, vaccha, aggi saupādāno jalati, no anupādāno; evameva khvāhaṃ, vaccha, saupādānassa upapattiṃ paññāpemi, no anupādānassā”ti.

“Yasmiṃ, bho gotama, samaye acci vātena khittā dūrampi gacchati, imassa pana bhavaṃ gotamo kiṃ upādānasmiṃ paññāpetī”ti? “Yasmiṃ kho, vaccha, samaye acci vātena khittā dūrampi gacchati, tamahaṃ vātūpādānaṃ paññāpemi. Vāto hissa, vaccha, tasmiṃ samaye upādānaṃ hotī”ti. “Yasmiñca pana, bho gotama, samaye imañca kāyaṃ nikkhipati, satto ca aññataraṃ kāyaṃ anupapanno hoti, imassa pana bhavaṃ gotamo kiṃ upādānasmiṃ paññāpetī”ti? “Yasmiṃ kho, vaccha, samaye imañca kāyaṃ nikkhipati, satto ca aññataraṃ kāyaṃ anupapanno hoti, tamahaṃ taṇhūpādānaṃ vadāmi. Taṇhā hissa, vaccha, tasmiṃ samaye upādānaṃ hotī”ti [hotīti…pe… (ka.)]. Navamaṃ.

☸---------------------------------------------------------------------

第九 论议堂

二 当时，婆蹉姓的游方沙门，前往世尊的住处，与世尊相互问候……

三 坐在一边的婆蹉姓游方沙门，对世尊说：“尊者乔达摩！以前的时候，许多不同的外道沙门、婆罗门、游方沙门，聚集在这论议堂里的人们中间，起了这样的谈论：

四 ‘这位富兰那·迦叶拥有众多弟子，是一群人的老师，知名、声誉高，是一派的创始人，被众人所尊敬，他也解说他的弟子去世、死亡后的投生情况，说：某某投生到某某地方，某某投生到某某地方。即使是他的弟子中，是上士、最上士、达到最高成就的人，他也解说这些弟子去世、死亡后的投生情况，说：某某投生到某某地方，某某投生到某某地方。’

五 这位末迦利·瞿舍罗也是如此……

六 这位尼乾陀·若提子也是如此……

七 这位散若耶·毗罗提子也是如此……

八 这位波浮陀·迦旃延也是如此……

九 这位阿耆多·翅舍钦婆罗也是如此……

一〇 这位沙门乔达摩也拥有众多弟子，是一群人的老师，知名、声誉高，是一派的创始人，被众人所尊敬，他也解说他的弟子去世、死亡后的投生情况，说：某某投生到某某地方，某某投生到某某地方。但是，对于他的弟子中，是上士、最上士、达到最高成就的人，他却不解说这些弟子去世、死亡后的投生情况，说：某某投生到某某地方，某某投生到某某地方。反而，他对[他们]这样说：‘已经断除了渴爱、毁坏了结缚、彻底灭除了我慢，从而终结了痛苦。’

一一 尊者乔达摩！对此我有了疑惑，有了困惑：‘要如何才能了知沙门乔达摩的法呢？’”

一二 “婆蹉！你有疑惑是正常的，有困惑是正常的。你正是在该疑惑的地方生起了困惑。婆蹉！我解说再生，是指有执取的因缘（燃料），不解说没有执取的因缘（燃料）。

一三 婆蹉！就像火有燃料就会燃烧，没有燃料就不会燃烧。同样道理，我解说再生是指有执取的因缘（燃料），不解说没有执取的因缘（燃料）。”

一四 “那么，尊者乔达摩！当火焰被风吹动，能飘到很远的地方。这时，尊者乔达摩解说什么作为它的燃料呢？”

“婆蹉！当火焰被风吹动，能飘到很远的地方。婆蹉！我说：这风就是燃料。婆蹉！风就是那个时候的燃料。”

一五 “然而，尊者乔达摩！又，当一个有情舍弃这个身体而尚未投生到另一个身体时。尊者乔达摩！您解说什么作为这个（过程）的燃料呢？”

“婆蹉！当一个有情舍弃这个身体，而尚未投生到另一个身体时。婆蹉！对此我说‘渴爱’是燃料。婆蹉！渴爱在那个时候就是它的燃料。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/10. Abyākatasaṃyutta 无记说相应 (SN 44, 410-420)/10.1 Abyākatavagga 无记品 (SN 44.1-11, 410-420)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.1.10 Ānandasutta 世尊答普行沙门与阿难问 (SN 44.10, 419)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Ānandasuttaṃ

419. Atha kho vacchagotto paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca – “kiṃ nu kho, bho gotama, atthattā”ti? Evaṃ vutte, bhagavā tuṇhī ahosi. “Kiṃ pana, bho gotama, natthattā”ti? Dutiyampi kho bhagavā tuṇhī ahosi. Atha kho vacchagotto paribbājako uṭṭhāyāsanā pakkāmi.

Atha kho āyasmā ānando acirapakkante vacchagotte paribbājake bhagavantaṃ etadavoca – “kiṃ nu kho, bhante, bhagavā vacchagottassa paribbājakassa pañhaṃ puṭṭho na byākāsī”ti? “Ahañcānanda, vacchagottassa paribbājakassa ‘atthattā’ti puṭṭho samāno ‘atthattā’ti byākareyyaṃ, ye te, ānanda, samaṇabrāhmaṇā sassatavādā tesametaṃ saddhiṃ [tesametaṃ laddhi (sī.)] abhavissa. Ahañcānanda, vacchagottassa paribbājakassa ‘natthattā’ti puṭṭho samāno ‘natthattā’ti byākareyyaṃ, ye te, ānanda, samaṇabrāhmaṇā ucchedavādā tesametaṃ saddhiṃ abhavissa. Ahañcānanda, vacchagottassa paribbājakassa ‘atthattā’ti puṭṭho samāno ‘atthattā’ti byākareyyaṃ, api nu me taṃ, ānanda, anulomaṃ abhavissa ñāṇassa uppādāya – ‘sabbe dhammā anattā’”ti? “No hetaṃ, bhante”. “Ahañcānanda, vacchagottassa paribbājakassa ‘natthattā’ti puṭṭho samāno ‘natthattā’ti byākareyyaṃ, sammūḷhassa, ānanda, vacchagottassa paribbājakassa bhiyyo sammohāya abhavissa – ‘ahuvā me nūna pubbe attā, so etarahi natthī’”ti. Dasamaṃ.

☸---------------------------------------------------------------------

第十 世尊答普行沙门与阿难问

二 当时，婆蹉姓的游方沙门，来到世尊的住处，与世尊相互问候……

三 坐在一边的婆蹉姓游方沙门，对世尊说：“尊者乔达摩！‘我’是存在的吗？”

这样说时，世尊默然不语。

“那么，尊者乔达摩！‘我’是不存在的吗？”

世尊再次默然不语。于是，婆蹉姓游方沙门就从座位上起来离开了。

四 这时，婆蹉姓游方沙门离开没多久，尊者阿难对世尊说：“大德！为什么世尊对婆蹉姓游方沙门的提问，不给予回答呢？”

五 “阿难！如果我对婆蹉姓游方沙门问：‘我是存在的吗？’而回答说‘我是存在的’，阿难！这就与那些持常见论的沙门、婆罗门相同了。

六 然而，阿难！如果我对婆蹉姓游方沙门问：‘我是不存在的吗？’而回答说‘我是不存在的’，阿难！这就与那些持断灭论的沙门、婆罗门相同了。

七 阿难！如果我对婆蹉姓游方沙门问：‘我是存在的吗？’而回答说‘我是存在的’，那么，阿难！这是否顺应我以智慧所生起的‘一切法是无我’的知见呢？”

“大德！不是这样的。”

八 “阿难！如果我对婆蹉姓游方沙门问：‘我是不存在的吗？’而回答说：‘我是不存在的。’阿难！这对（本来就）迷茫的婆蹉姓游方沙门来说，会更加增添迷茫困惑：‘我以前确实是有个我的，那个我现在却不存在了？’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《4》Saḷāyatanavaggasaṃyuttapāḷi 六处篇 (SN 35-44, 1-420)/10. Abyākatasaṃyutta 无记说相应 (SN 44, 410-420)/10.1 Abyākatavagga 无记品 (SN 44.1-11, 410-420)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.1.11 Sabhiyakaccānasutta 具寿诜陀迦旃延答婆蹉 (SN 44.11, 420)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Sabhiyakaccānasuttaṃ

420. Ekaṃ samayaṃ āyasmā sabhiyo kaccāno ñātike viharati giñjakāvasathe. Atha kho vacchagotto paribbājako yenāyasmā sabhiyo kaccāno tenupasaṅkami; upasaṅkamitvā āyasmatā sabhiyena kaccānena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako āyasmantaṃ sabhiyaṃ kaccānaṃ etadavoca – “kiṃ nu kho bho, kaccāna, hoti tathāgato paraṃ maraṇā”ti? “Abyākataṃ kho etaṃ, vaccha, bhagavatā – ‘hoti tathāgato paraṃ maraṇā’”ti. “Kiṃ pana, bho kaccāna, na hoti tathāgato paraṃ maraṇā”ti? “Etampi kho, vaccha, abyākataṃ bhagavatā – ‘na hoti tathāgato paraṃ maraṇā’”ti.

“Kiṃ nu kho, bho kaccāna, hoti ca na ca hoti tathāgato paraṃ maraṇā”ti? “Abyākataṃ kho etaṃ, vaccha, bhagavatā – ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’”ti. “Kiṃ pana, bho kaccāna, neva hoti na na hoti tathāgato paraṃ maraṇā”ti? “Etampi kho, vaccha, abyākataṃ bhagavatā – ‘neva hoti na na hoti tathāgato paraṃ maraṇā’”ti.

“‘Kiṃ nu kho, bho kaccāna, hoti tathāgato paraṃ maraṇā’ti, iti puṭṭho samāno – ‘abyākataṃ kho etaṃ, vaccha, bhagavatā – hoti tathāgato paraṃ maraṇā’ti vadesi. ‘Kiṃ pana, bho kaccāna, na hoti tathāgato paraṃ maraṇā’ti, iti puṭṭho samāno – ‘abyākataṃ kho etaṃ, vaccha, bhagavatā – na hoti tathāgato paraṃ maraṇā’ti vadesi. ‘Kiṃ nu kho, bho kaccāna, hoti ca na ca hoti tathāgato paraṃ maraṇā’ti, iti puṭṭho samāno – ‘abyākataṃ kho etaṃ, vaccha, bhagavatā – hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vadesi. ‘Kiṃ pana, bho kaccāna, neva hoti na na hoti tathāgato paraṃ maraṇā’ti, iti puṭṭho samāno – ‘etampi kho, vaccha, abyākataṃ bhagavatā – neva hoti na na hoti tathāgato paraṃ maraṇā’ti vadesi. Ko nu kho, bho kaccāna, hetu, ko paccayo, yenetaṃ abyākataṃ samaṇena gotamenā”ti? “Yo ca, vaccha, hetu, yo ca paccayo paññāpanāya rūpīti vā arūpīti vā saññīti vā asaññīti vā nevasaññīnāsaññīti vā, so ca hetu, so ca paccayo sabbena sabbaṃ sabbathā sabbaṃ aparisesaṃ nirujjheyya. Kena naṃ paññāpayamāno paññāpeyya rūpīti vā arūpīti vā saññīti vā asaññīti vā nevasaññīnāsaññīti vā”ti. “Kīvaciraṃ pabbajitosi, bho kaccānā”ti? “Naciraṃ, āvuso, tīṇi vassānī”ti. “Yassapa’ssa, āvuso, etamettakena ettakameva taṃpa’ssa bahu, ko pana vādo evaṃ [ko pana vādo eva (sī. pī.)] abhikkante”ti! Ekādasamaṃ.

Abyākatasaṃyuttaṃ samattaṃ.

Tassuddānaṃ –

Khemātherī anurādho, sāriputtoti koṭṭhiko;

Moggallāno ca vaccho ca, kutūhalasālānando;

Sabhiyo ekādasamanti;

Saḷāyatanavaggo catuttho.

Tassuddānaṃ –

Saḷāyatanavedanā, mātugāmo jambukhādako;

Sāmaṇḍako moggallāno, citto gāmaṇi saṅkhataṃ;

Abyākatanti dasadhāti.

Saḷāyatanavaggasaṃyuttapāḷi niṭṭhitā.

☸---------------------------------------------------------------------

第一一 诜陀

一 那时，尊者诜陀·迦旃延，住在名叫那地迦村的砖瓦房里。

二 当时，婆蹉姓的游方沙门，去到尊者诜陀·迦旃延的住处，与尊者诜陀·迦旃延相互问候，交换了友好亲切的话语后，坐在一边。

三 坐在一边的婆蹉姓游方沙门，问尊者诜陀·迦旃延说：“尊者迦旃延！如来死后存在吗？”

“婆蹉！关于‘如来死后存在’，这是世尊所不解说的。”

四 “那么，尊者迦旃延！如来死后不存在吗？”

“婆蹉！关于‘如来死后不存在’，这也是世尊所不解说的。”

五 “那么，尊者迦旃延！如来死后存在又不存在吗？”

“婆蹉！关于‘如来死后存在又不存在’，这也是世尊所不解说的。”

六 “那么，尊者迦旃延！如来死后非存在又非不存在吗？”

“婆蹉！关于‘如来死后非存在又非不存在’，这也是世尊所不解说的。”

七 这样问：“尊者迦旃延！如来死后存在吗？”“婆蹉！你说的：如来死后存在，是世尊所不解说的。”

八 这样问：“尊者迦旃延！如来死后不存在吗？”“婆蹉！你说的：如来死后不存在，是世尊所不解说的。”

九 这样问：“尊者迦旃延！如来死后存在又不存在吗？”“婆蹉！你说的：如来死后是存在又不存在，是世尊所不解说的。”

一〇 这样问：“尊者迦旃延！如来死后非存在又非不存在吗？”“婆蹉！你说的：如来死后，非存在又非不存在，是世尊所不解说的。”

一一 尊者迦旃延！沙门乔达摩对此不予解说，是凭什么原因、凭什么缘由呢？”

一二 “婆蹉！凡是用来描述（某人/某状态）是‘有色’、‘无色’、‘有想’、‘无想’、‘非想非非想’的原因和缘由，如果那个原因、那个缘由以一切方式完全、彻底、无剩余地寂灭了，那么还能凭什么来描述他/它，说他/它是‘有色’、或‘无色’、或‘有想’、或‘无想’、或‘非想非非想’呢？”

一三 “尊者迦旃延！您出家有多久了？”

“朋友，不久，才三年。”

一四 “朋友！如果在这期间就有这样的智慧，那已经非常了不起了，更何况那些（修行时间）超过这个的呢！”。

无记说相应（完）。

其摄颂曰：

谶摩长老尼

及阿㝹罗陀

舍利弗三经

至于拘絺罗

目犍连婆蹉

论议堂阿难

诜陀之此等

共是十一经

六处篇相应完

其摄颂曰：

六处以及受

女人阎浮车

并沙门出家

乃至目犍连

质多聚落主

无为不记说

此等共十种

十力石山逃出

涅槃大海之果

八支圣道水湛

胜者语河长运

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.1 Avijjāvagga 无明品 (SN 45.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.1 Avijjāsutta 无明 (SN 45.1)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

Namo tassa bhagavato arahato sammāsambuddhassa

皈命──于世尊、应供阿罗汉、独觉自现证、平等正觉者

Saṃyuttanikāyo

相应部经典

Mahāvaggo

大篇

1. Maggasaṃyuttaṃ

道相应

1. Avijjāvaggo

无明品

1. Avijjāsuttaṃ

无明经

☆ 八邪道 ➾

⑴ 邪见、⑵ 邪思惟、⑶ 邪语、⑷ 邪业、⑸ 邪命、⑹ 邪精进、⑺ 邪念、⑻ 邪定。

☆ 八正道 ➾

⑴ 正见、⑵ 正思惟、⑶ 正语、⑷ 正业、⑸ 正命、⑹ 正精进、⑺ 正念、⑻ 正定。

1. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

如是我闻。一时世尊住在舍卫城，祇树给孤独园。

在这里，世尊告诉各位比丘：

“各位比丘！”

“大德！”

那些比丘回答世尊。世尊这样说：

“Avijjā, bhikkhave, pubbaṅgamā akusalānaṃ dhammānaṃ samāpattiyā, anvadeva [anudeva (sī. pī. ka.)] ahirikaṃ anottappaṃ.

“各位比丘！无明是前导，导致不善法的产生，随后就生起无惭和无愧。

Avijjāgatassa, bhikkhave, aviddasuno micchādiṭṭhi pahoti;

❶ 各位比丘！落入无明、无有智慧的人，就会产生邪见；

micchādiṭṭhissa micchāsaṅkappo pahoti; micchāsaṅkappassa micchāvācā pahoti; micchāvācassa micchākammanto pahoti; micchākammantassa micchāājīvo pahoti; micchāājīvassa micchāvāyāmo pahoti; micchāvāyāmassa micchāsati pahoti; micchāsatissa micchāsamādhi pahoti.

❷ 有邪见，就会产生邪思惟；

❸ 有邪思惟，就会产生邪语；

❹ 有邪语，就会产生邪业；

❺ 有邪业，就会产生邪命；

❻ 有邪命，就会产生邪精进；

❼ 有邪精进，就会产生邪念；

❽ 有邪念，就会产生邪定。

“Vijjā ca kho, bhikkhave, pubbaṅgamā kusalānaṃ dhammānaṃ samāpattiyā, anvadeva hirottappaṃ.

各位比丘！而明（智慧）是前导，导致善法的产生，随后就生起惭和愧。

Vijjāgatassa, bhikkhave, viddasuno sammādiṭṭhi pahoti;

➀ 各位比丘！具有明（智慧）、有智慧的人，就会产生正见；

sammādiṭṭhissa sammāsaṅkappo pahoti; sammāsaṅkappassa sammāvācā pahoti; sammāvācassa sammākammanto pahoti; sammākammantassa sammāājīvo pahoti; sammāājīvassa sammāvāyāmo pahoti; sammāvāyāmassa sammāsati pahoti; sammāsatissa sammāsamādhi pahotī”ti.

➁ 有正见，就会产生正思惟；

➂ 有正思惟，就会产生正语；

➃ 有正语，就会产生正业；

➄ 有正业，就会产生正命；

➅ 有正命，就会产生正精进；

➆ 有正精进，就会产生正念；

➇ 有正念，就会产生正定。”

Paṭhamaṃ.

无明经 ～无明品‧第一经完

～《道相应‧无明品‧Avijjāsutta 无明经》(SN 45.1)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.1 Avijjāvagga 无明品 (SN 45.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.2 Upaḍḍhasutta 半 (SN 45.2)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Upaḍḍhasuttaṃ

2. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sakyesu viharati nagarakaṃ nāma [nāgarakaṃ nāma (sī.), sakkaraṃ nāma (syā. ka.)] sakyānaṃ nigamo. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – “upaḍḍhamidaṃ, bhante, brahmacariyaṃ, yadidaṃ – kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā”ti.

“Mā hevaṃ, ānanda, mā hevaṃ, ānanda! Sakalamevidaṃ, ānanda, brahmacariyaṃ, yadidaṃ – kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā. Kalyāṇamittassetaṃ, ānanda, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa – ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissati.

“Kathañcānanda, bhikkhu kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti? Idhānanda, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ; sammāsaṅkappaṃ bhāveti vivekanissitaṃ …pe… sammāvācaṃ bhāveti …pe… sammākammantaṃ bhāveti…pe… sammāājīvaṃ bhāveti…pe… sammāvāyāmaṃ bhāveti…pe… sammāsatiṃ bhāveti…pe… sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ kho, ānanda, bhikkhu kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti.

“Tadamināpetaṃ, ānanda, pariyāyena veditabbaṃ yathā sakalamevidaṃ brahmacariyaṃ, yadidaṃ – kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā. Mamañhi, ānanda, kalyāṇamittaṃ āgamma jātidhammā sattā jātiyā parimuccanti; jarādhammā sattā jarāya parimuccanti; maraṇadhammā sattā maraṇena parimuccanti; sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti. Iminā kho etaṃ, ānanda, pariyāyena veditabbaṃ yathā sakalamevidaṃ brahmacariyaṃ, yadidaṃ – kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［二］ 第二 半

一 如是我闻。一时，世尊住在释迦国，一个名叫萨伽罗的释迦族村镇。

二 当时，具寿阿难前往世尊的住处，到了之后，顶礼世尊，坐在一边。坐在一边的具寿阿难对世尊说：

“大德！拥有善知识、善同伴、善随从（或善团体），这是梵行的一半。”

三 “阿难！不要这样说，阿难！不要这样说。阿难！拥有善知识、善同伴、善随从者，这是梵行的全部。阿难！对于有善知识、善同伴、善随从的比丘，可以期望他修习八圣道分，多多修习八圣道分。

四 阿难！有善知识、善同伴、善随从的比丘，如何修习八圣道分，多多修习八圣道分呢？

阿难！在此，有比丘依靠远离、依靠离贪、依靠灭尽，导向于舍弃，来修习正见。依靠远离、依靠离贪、依靠灭尽、导向于舍弃，来修习正思惟。[依靠远离、依靠离贪、依靠灭尽、导向于舍弃，]来修习正语。[依靠远离、依靠离贪、依靠灭尽、导向于舍弃，]来修习正业。[依靠远离、依靠离贪、依靠灭尽、导向于舍弃，]来修习正命。[依靠远离、依靠离贪、依靠灭尽、导向于舍弃，]修习正精进。[依靠远离、依靠离贪、依靠灭尽、导向于舍弃，]修习正念。依靠远离、依靠离贪、依靠灭尽、导向于舍弃，修习正定。阿难！像这样，有善知识、善同伴、善随从的比丘，修习八圣道分，多多修习八圣道分。

五 阿难！应该通过这个道理来了知：拥有善知识、善同伴、善随从者，这就是梵行的全部。阿难！因为以我为善知识，所以有生法（有出生性质）的众生，能解脱生；有老法（有衰老性质）的众生，能解脱老；有死法（有死亡性质）的众生，能解脱死；有愁、悲、苦、忧、恼法（有愁、悲、苦、忧、恼性质）的众生，能解脱愁、悲、苦、忧、恼。阿难！应该通过这个道理来了知，拥有善知识、善同伴、善随从者，这就是梵行的全部。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.1 Avijjāvagga 无明品 (SN 45.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.3 Sāriputtasutta 舍利弗 (SN 45.3)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Sāriputtasuttaṃ

舍利弗

3. Sāvatthinidānaṃ.

舍卫城因缘。

Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca –

当时，具寿舍利弗来到世尊的住处，到了之后，顶礼世尊，坐在一边。坐在一边的具寿舍利弗对世尊说：

“sakalamidaṃ, bhante, brahmacariyaṃ, yadidaṃ – kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā”ti.

“大德！拥有善知识、善同伴、善随从者，这就是梵行的全部。”

“Sādhu sādhu, sāriputta! Sakalamidaṃ, sāriputta, brahmacariyaṃ, yadidaṃ – kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā.

“善哉！善哉！舍利弗！拥有善知识、善同伴、善随从者，这就是梵行的全部。

Kalyāṇamittassetaṃ, sāriputta, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa – ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissati.

舍利弗！对于有善知识、善同伴、善随从的比丘，可以期望他修习八圣道分，多多修习八圣道分。

Kathañca, sāriputta, bhikkhu kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti?

舍利弗！有善知识、善同伴、善随从的比丘，如何修习八圣道分，多多修习八圣道分呢？”

☸---------------------------------------------------------------------

☼ 【修行团体，是梵行生命的全部！】

“Idha, sāriputta, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe… sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.

“舍利弗！在此，有比丘，

➊ 依靠远离、依靠离贪、依靠灭尽，导向于舍弃，来修习‘正见’。

➋ 依靠远离、依靠离贪、依靠灭尽，导向于舍弃，来修习‘正思惟’。

➌ 依靠远离、依靠离贪、依靠灭尽，导向于舍弃，来修习‘正语’。

➍ 依靠远离、依靠离贪、依靠灭尽，导向于舍弃，来修习‘正业’。

➎ 依靠远离、依靠离贪、依靠灭尽，导向于舍弃，来修习‘正命’。

➏ 依靠远离、依靠离贪、依靠灭尽，导向于舍弃，来修习‘正精进’。

➐ 依靠远离、依靠离贪、依靠灭尽，导向于舍弃，来修习‘正念’。

➑ 依靠远离、依靠灭贪、依靠灭尽，导向于舍弃，来修习‘正定’。

Evaṃ kho, sāriputta, bhikkhu kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti.

舍利弗！像这样，有善知识、善同伴、善随从的比丘，修习八圣道分，多多修习八圣道分。

Tadamināpetaṃ, sāriputta, pariyāyena veditabbaṃ yathā sakalamidaṃ brahmacariyaṃ, yadidaṃ – kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā. 舍利弗！应该通过这个道理来了知：拥有善知识、善同伴、善随从者，这就是梵行的全部。

Mamañhi, sāriputta, kalyāṇamittaṃ āgamma jātidhammā sattā jātiyā parimuccanti; jarādhammā sattā jarāya parimuccanti; maraṇadhammā sattā maraṇena parimuccanti; sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti.

舍利弗！因为以我为善知识，所以有生法（有出生性质）的众生，能解脱生；有老法（有衰老性质）的众生，能解脱老；有死法（有死亡性质）的众生，能解脱死：有、愁、悲、苦、忧、恼法（有愁、悲、苦、忧、恼性质）的众生，能解脱愁、悲、苦、忧、恼。

Iminā kho etaṃ, sāriputta, pariyāyena veditabbaṃ yathā sakalamidaṃ brahmacariyaṃ, yadidaṃ – kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā”ti. Tatiyaṃ.

舍利弗！应该通过这个道理来了知：拥有善知识、善同伴、善随从者，这就是梵行的全部啊。”

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.1 Avijjāvagga 无明品 (SN 45.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.4 Jāṇussoṇibrāhmaṇasutta 生闻婆罗门 (SN 45.4)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Jāṇussoṇibrāhmaṇasuttaṃ

4. Sāvatthinidānaṃ. Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Addasā kho āyasmā ānando jāṇussoṇiṃ brāhmaṇaṃ sabbasetena vaḷavābhirathena [vaḷabhīrathena (sī.)] sāvatthiyā niyyāyantaṃ. Setā sudaṃ assā yuttā honti setālaṅkārā, seto ratho, setaparivāro, setā rasmiyo, setā patodalaṭṭhi, setaṃ chattaṃ, setaṃ uṇhīsaṃ, setāni vatthāni, setā upāhanā, setāya sudaṃ vālabījaniyā bījīyati. Tamenaṃ jano disvā evamāha – “brahmaṃ vata, bho, yānaṃ! Brahmayānarūpaṃ vata, bho”ti!!

Atha kho āyasmā ānando sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

“Idhāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisiṃ. Addasaṃ khvāhaṃ, bhante, jāṇussoṇiṃ brāhmaṇaṃ sabbasetena vaḷavābhirathena sāvatthiyā niyyāyantaṃ. Setā sudaṃ assā yuttā honti setālaṅkārā, seto ratho, setaparivāro, setā rasmiyo, setā patodalaṭṭhi, setaṃ chattaṃ, setaṃ uṇhīsaṃ, setāni vatthāni, setā upāhanā, setāya sudaṃ vālabījaniyā bījīyati. Tamenaṃ jano disvā evamāha – ‘brahmaṃ vata, bho, yānaṃ! Brahmayānarūpaṃ vata, bho’ti!! Sakkā nu kho, bhante, imasmiṃ dhammavinaye brahmayānaṃ paññāpetun”ti?

“Sakkā, ānandā”ti bhagavā avoca – “imasseva kho etaṃ, ānanda, ariyassa aṭṭhaṅgikassa maggassa adhivacanaṃ – ‘brahmayānaṃ’ itipi, ‘dhammayānaṃ’ itipi, ‘anuttaro saṅgāmavijayo’ itipī”ti.

“Sammādiṭṭhi, ānanda, bhāvitā bahulīkatā rāgavinayapariyosānā hoti, dosavinayapariyosānā hoti, mohavinayapariyosānā hoti. Sammāsaṅkappo, ānanda, bhāvito bahulīkato rāgavinayapariyosāno hoti, dosavinayapariyosāno hoti, mohavinayapariyosāno hoti. Sammāvācā, ānanda, bhāvitā bahulīkatā rāgavinayapariyosānā hoti, dosa…pe… mohavinayapariyosānā hoti. Sammākammanto, ānanda, bhāvito bahulīkato rāgavinayapariyosāno hoti, dosa… mohavinayapariyosāno hoti. Sammāājīvo, ānanda, bhāvito bahulīkato rāgavinayapariyosāno hoti, dosa… mohavinayapariyosāno hoti. Sammāvāyāmo, ānanda, bhāvito bahulīkato rāgavinayapariyosāno hoti, dosa… mohavinayapariyosāno hoti. Sammāsati, ānanda, bhāvitā bahulīkatā rāgavinayapariyosānā hoti, dosa… mohavinayapariyosānā hoti. Sammāsamādhi, ānanda, bhāvito bahulīkato rāgavinayapariyosāno hoti, dosa… mohavinayapariyosāno hoti.

“Iminā kho etaṃ, ānanda, pariyāyena veditabbaṃ yathā imassevetaṃ ariyassa aṭṭhaṅgikassa maggassa adhivacanaṃ – ‘brahmayānaṃ’ itipi, ‘dhammayānaṃ’ itipi, ‘anuttaro saṅgāmavijayo’ itipī”ti. Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

“Yassa saddhā ca paññā ca, dhammā yuttā sadā dhuraṃ;

Hirī īsā mano yottaṃ, sati ārakkhasārathi.

“Ratho sīlaparikkhāro, jhānakkho cakkavīriyo;

Upekkhā dhurasamādhi, anicchā parivāraṇaṃ.

“Abyāpādo avihiṃsā, viveko yassa āvudhaṃ;

Titikkhā cammasannāho [vammasannāho (sī.)], yogakkhemāya vattati.

“Etadattani sambhūtaṃ, brahmayānaṃ anuttaraṃ;

Niyyanti dhīrā lokamhā, aññadatthu jayaṃ jayan”ti. catutthaṃ;

☸---------------------------------------------------------------------

［四］ 第四 婆罗门

一 舍卫城因缘。

二 当时，具寿阿难，清晨时分穿好下衣，拿着衣钵，进入舍卫城乞食。

三 具寿阿难看见生闻婆罗门，乘坐全白的母马车（或高台车）正离开舍卫城。车上套着白色的母马，配着白色的装饰，白色的车身，白色的随从，白色的缰绳，白色的马刺棒，白色的伞盖，白色的头巾，白色的衣服，白色的鞋履，有人用白色的拂尘为他扇风。众人看见后这样说：“啊！真是梵天的车乘！这真是梵天车乘的样子啊！”

四 当时，具寿阿难在舍卫城乞食完毕，吃过饭后从乞食处回来，前往世尊的住处。到了之后，顶礼世尊，然后在一旁坐下。坐在一旁的具寿阿难对世尊这样说：

“大德！我今天在这里，清晨时分，穿好下衣，拿着衣钵，进入舍卫城乞食。大德！我看见生闻婆罗门乘坐全白的母马车（或高台车）离开舍卫城。车上套着白色的母马，配着白色的装饰，白色的车身，白色的随从，白色的缰绳，白色的马刺棒，白色的伞盖，白色的头巾，白色的衣服，白色的鞋履，有人用白色的拂尘为他扇风。众人看见后这样说：‘啊！真是梵天的车乘！这真是梵天车乘的样子啊！’ 大德！在这佛法与戒律中，可以称之为梵天车乘的设施吗？”

世尊说道：

“阿难！可以。阿难！这圣道八支道的别名，也可以称为：梵天车乘、正法车乘、无上的战胜。

五 阿难！通过修习、多修习正见，是为了最终调伏贪欲，最终调伏嗔恚，最终调伏愚痴。阿难！通过修习、多修习正思维，是为了最终调伏贪欲，最终调伏嗔恚，最终调伏愚痴。阿难！通过修习、多修习正语，是为了最终调伏贪欲，最终调伏嗔恚，最终调伏愚痴。阿难！通过修习、多修习正业，是为了最终调伏贪欲，最终调伏嗔恚，最终调伏愚痴。阿难！通过修习、多修习正命，是为了最终调伏贪欲，最终调伏嗔恚，最终调伏愚痴。阿难！通过修习、多修习正精进，是为了最终调伏贪欲，最终调伏嗔恚，最终调伏愚痴。阿难！通过修习、多修习正念，是为了最终调伏贪欲，最终调伏嗔恚，最终调伏愚痴。阿难！通过修习、多修习正定，是为了最终调伏贪欲，最终调伏嗔恚，最终调伏愚痴。

阿难！应该依据这个道理来了知，这圣道八支道的别名，也可以称为：梵天车乘、正法车乘或者无上的战胜。”

世尊这样说完，善逝、导师说完这些后，又接着这样说道：

信与慧诸法，常时作为轭；

惭为车辕心意缰，念为守护御车者。

戒律装备以为车，禅定为轴精进轮；

舍心三昧是车辕，无欲作为车遮护。

不嗔不害与远离，如此是其之武器；

忍辱以为皮铠甲，为趋安稳而运行。

此于自身得生起，无上梵乘即如此；

智者由此出世间，必定战胜诸烦恼。 第四经；

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.1 Avijjāvagga 无明品 (SN 45.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.5 Kimatthiyasutta 何义 (SN 45.5)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Kimatthiyasuttaṃ

5. Sāvatthinidānaṃ. Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu…pe… ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –

“Idha no, bhante, aññatitthiyā paribbājakā amhe evaṃ pucchanti – ‘kimatthiyaṃ, āvuso, samaṇe gotame brahmacariyaṃ vussatī’ti? Evaṃ puṭṭhā mayaṃ, bhante, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākaroma – ‘dukkhassa kho, āvuso, pariññatthaṃ bhagavati brahmacariyaṃ vussatī’ti. Kacci mayaṃ, bhante, evaṃ puṭṭhā evaṃ byākaramānā vuttavādino ceva bhagavato homa, na ca bhagavantaṃ abhūtena abbhācikkhāma, dhammassa cānudhammaṃ byākaroma, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchatī”ti?

“Taggha tumhe, bhikkhave, evaṃ puṭṭhā evaṃ byākaramānā vuttavādino ceva me hotha, na ca maṃ abhūtena abbhācikkhatha, dhammassa cānudhammaṃ byākarotha, na ca koci sahadhammiko vādānuvādo gārayhaṃ ṭhānaṃ āgacchati. Dukkhassa hi pariññatthaṃ mayi brahmacariyaṃ vussati. Sace vo, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – ‘atthi panāvuso, maggo, atthi paṭipadā etassa dukkhassa pariññāyā’ti, evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha – ‘atthi kho, āvuso, maggo, atthi paṭipadā etassa dukkhassa pariññāyā’”ti.

“Katamo ca, bhikkhave, maggo, katamā paṭipadā etassa dukkhassa pariññāyāti? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Ayaṃ, bhikkhave, maggo, ayaṃ paṭipadā etassa dukkhassa pariññāyāti. Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyāthā”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

［五］ 第五 何义

一 舍卫城因缘。

二 当时，众多比丘前往世尊的住处。[到了之后，顶礼世尊，] 在一旁坐下。

三 坐在一旁的那些比丘对世尊说：

“大德！在这里，有其他教派的修行者这样问我们：‘各位道友！你们为了什么在沙门乔达摩那里修习梵行呢？’ 大德！被这样问时，我们这样回答那些其他教派的修行者：‘各位道友！为了彻底了知苦，我们在世尊那里修习梵行。’ 大德！我们这样回答他们的问题，是否算是如实转述了世尊所说的话呢？有没有用不真实的话诽谤世尊呢？是否是依照正法、随顺正法而解说呢？有没有使得任何遵循同一教法的同修或随学者落入被指责的境地呢？”

四 “诸比丘！对于这样的问题，你们这样回答，确实是如实转述了我所说的，没有用不真实的话诽谤我。这是依照正法、随顺正法而解说，不会使得任何遵循同一教法的同修或随学者落入被指责的境地。诸比丘！确实是为了彻底了知苦，才在我这里修习梵行。

诸比丘！如果其他教派的修行者这样问你们：‘各位道友！那么，要彻底了知这个苦，有道路、有方法吗？’ 诸比丘！如果被这样问，你们应该这样回答那些其他教派的修行者：‘各位道友！要彻底了知这个苦，确实有道路，有方法。’”

五 “诸比丘！要彻底了知这个苦，什么是道路？什么是方法呢？就是这圣道八支道，即：正见、[正思维、正语、正业、正命、正精进、正念]、正定。诸比丘！要彻底了知这个苦，有这条道路，有这个方法。”

六 “诸比丘！如果被这样问，你们就应该这样回答那些其他教派的修行者。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.1 Avijjāvagga 无明品 (SN 45.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.6 Paṭhamaaññatarabhikkhusutta 某比丘之一 (SN 45.6)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Paṭhamaaññatarabhikkhusuttaṃ

6. Sāvatthinidānaṃ. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “‘brahmacariyaṃ, brahmacariyan’ti, bhante, vuccati. Katamaṃ nu kho, bhante, brahmacariyaṃ, katamaṃ brahmacariyapariyosānan”ti?

“Ayameva kho, bhikkhu, ariyo aṭṭhaṅgiko maggo brahmacariyaṃ, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Yo kho, bhikkhu, rāgakkhayo dosakkhayo mohakkhayo – idaṃ brahmacariyapariyosānan”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［六］ 第六 某比丘（一）

一 舍卫城因缘。

二 当时，有一位比丘来到世尊的住处。到了之后，顶礼世尊，坐在一旁。

三 坐在一旁的这位比丘对世尊说：

“大德！常说的‘梵行，梵行’，大德！什么是梵行呢？什么是梵行的最终目的呢？

“比丘！这圣道八支道就是梵行，即：正见、[正思维、正语、正业、正命、正精进、正念]、正定。比丘！贪欲的彻底灭尽、嗔恚的彻底灭尽、愚痴的彻底灭尽，这就是梵行的最终目的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.1 Avijjāvagga 无明品 (SN 45.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.7 Dutiyaaññatarabhikkhusutta 某比丘之二 (SN 45.7)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Dutiyaaññatarabhikkhusuttaṃ

7. Sāvatthinidānaṃ. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca –

“‘Rāgavinayo dosavinayo mohavinayo’ti, bhante, vuccati. Kissa nu kho etaṃ, bhante, adhivacanaṃ – ‘rāgavinayo dosavinayo mohavinayo’”ti? “Nibbānadhātuyā kho etaṃ, bhikkhu, adhivacanaṃ – ‘rāgavinayo dosavinayo mohavinayo’ti. Āsavānaṃ khayo tena vuccatī”ti.

Evaṃ vutte so bhikkhu bhagavantaṃ etadavoca – “‘amataṃ, amatan’ti, bhante, vuccati. Katamaṃ nu kho, bhante, amataṃ, katamo amatagāmimaggo”ti? “Yo kho, bhikkhu, rāgakkhayo dosakkhayo mohakkhayo – idaṃ vuccati amataṃ. Ayameva ariyo aṭṭhaṅgiko maggo amatagāmimaggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhī”ti. Sattamaṃ.

☸---------------------------------------------------------------------

［七］ 第七 某比丘（二）

一 舍卫城因缘。

二 当时，有一位比丘来到世尊的住处。到了之后，顶礼世尊，坐在一旁。

三 坐在一旁的这位比丘对世尊说：

“大德！常说的‘调伏贪欲、调伏嗔恚、调伏愚痴’，大德！这‘调伏贪欲、调伏嗔恚、调伏愚痴’，是代表什么的别名呢？”

“比丘！‘调伏贪欲、调伏嗔恚、调伏愚痴’，是涅槃界的别名。由此也指诸漏的灭尽。”

四 这样说过之后，那位比丘又对世尊说：

“大德！常说的‘不死，不死’，大德！什么是‘不死’呢？什么是通往‘不死’的道路呢？”

“比丘！贪欲的彻底灭尽、嗔恚的彻底灭尽、愚痴的彻底灭尽者，这就称为‘不死’。而这圣道八支道，就是通往‘不死’的道路，即：正见、[正思维、正语、正业、正命、正精进、正念、]正定。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.1 Avijjāvagga 无明品 (SN 45.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.8 Vibhaṅgasutta 分别 (SN 45.8)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Vibhaṅgasuttaṃ

8. Sāvatthinidānaṃ. “Ariyaṃ vo, bhikkhave, aṭṭhaṅgikaṃ maggaṃ desessāmi vibhajissāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Katamo ca, bhikkhave, ariyo aṭṭhaṅgiko maggo? Seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

“Katamā ca, bhikkhave, sammādiṭṭhi? Yaṃ kho, bhikkhave, dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ – ayaṃ vuccati, bhikkhave, sammādiṭṭhi.

“Katamo ca, bhikkhave, sammāsaṅkappo? Yo kho, bhikkhave, nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṃsāsaṅkappo – ayaṃ vuccati, bhikkhave, sammāsaṅkappo.

“Katamā ca, bhikkhave, sammāvācā? Yā kho, bhikkhave, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī – ayaṃ vuccati, bhikkhave, sammāvācā.

“Katamo ca, bhikkhave, sammākammanto? Yā kho, bhikkhave, pāṇātipātā veramaṇī, adinnādānā veramaṇī, abrahmacariyā veramaṇī – ayaṃ vuccati, bhikkhave, sammākammanto.

“Katamo ca, bhikkhave, sammāājīvo? Idha, bhikkhave, ariyasāvako micchāājīvaṃ pahāya sammāājīvena jīvitaṃ kappeti – ayaṃ vuccati, bhikkhave, sammāājīvo.

“Katamo ca, bhikkhave, sammāvāyāmo? Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti…pe… anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti…pe… uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati – ayaṃ vuccati, bhikkhave, sammāvāyāmo.

“Katamā ca, bhikkhave, sammāsati? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ – ayaṃ vuccati, bhikkhave, sammāsati.

“Katamo ca, bhikkhave, sammāsamādhi? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati – ayaṃ vuccati, bhikkhave, sammāsamādhī”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［八］ 第八 分别

一 舍卫城因缘。

二 “诸比丘！我将为你们分别解说圣道八支道。你们要仔细听，好好思惟！我开始说了。”

那些比丘回答世尊说：

“是的，大德！”

世尊说道：

三 “诸比丘！什么是圣道八支道呢？即：正见、[正思维、正语、正业、正命、正精进、正念]、正定。

四 诸比丘！什么是正见呢？诸比丘！了知苦的智慧，了知苦集起的智慧，了知苦寂灭的智慧，了知导向苦寂灭之道的智慧——这称为正见，诸比丘！

五 诸比丘！什么是正思维呢？诸比丘！出离的思维、无嗔恚的思维、无恼害的思维——这称为正思维，诸比丘！

六 诸比丘！什么是正语呢？诸比丘！戒除妄语、戒除离间语、戒除粗恶语、戒除无益语——这称为正语，诸比丘！

七 诸比丘！什么是正业呢？诸比丘！戒除杀生、戒除不与取、戒除非梵行（邪淫）——这称为正业，诸比丘！

八 诸比丘！什么是正命呢？诸比丘！在这里，圣弟子舍弃了邪恶的谋生方式，通过正当的谋生方式来维持生命——这称为正命，诸比丘！

九 诸比丘！什么是正精进呢？诸比丘！在这里，有比丘对于未生起的邪恶、不善法，为了使它们不生起而生起意欲、努力、发起精进、策励自心、勤勉奋斗；对于已生起的邪恶、不善法，为了断除它们而生起意欲、[努力、发起精进、策励自心、勤勉奋斗]；为了使未生起的善法得以生起而生起意欲、[努力、发起精进、策励自心、勤勉奋斗]；对于已生起的善法，为了使它们稳固、不失、增长、广大、修习圆满而生起意欲、努力、发起精进、策励自心、勤勉奋斗——这称为正精进，诸比丘！

一〇 诸比丘！什么是正念呢？诸比丘！在这里，有比丘于身随观身而住，保持热忱、正知、具念，调伏世间的贪婪和忧恼；于受随观受而住，保持热忱、正知、具念，调伏世间的贪婪和忧恼；于心随观心而住，保持热忱、正知、具念，调伏世间的贪婪和忧恼；于法随观法而住，保持热忱、正知、具念，调伏世间的贪婪和忧恼——这称为正念，诸比丘！

一一 诸比丘！什么是正定呢？诸比丘！在这里，有比丘远离了欲乐，远离了不善法，带着寻和伺，体验着由远离而生的喜和乐，进入并安住于初禅。平息了寻和伺，内心变得宁静、专一，没有寻和伺，体验着由定而生的喜和乐，进入并安住于二禅。离喜之后，安住于舍，保持正念、正知，身体感受到乐，正如圣者们所说的那样：‘有舍、有念、乐住’，进入并安住于三禅。舍断了乐，舍断了苦，并且先前内心的喜悦和忧恼也已消失，体验着不苦不乐、舍念清净的状态，进入并安住于四禅——这称为正定，诸比丘！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.1 Avijjāvagga 无明品 (SN 45.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.9 Sūkasutta 芒 (SN 45.9)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Sūkasuttaṃ

9. Sāvatthinidānaṃ. “Seyyathāpi, bhikkhave, sālisūkaṃ vā yavasūkaṃ vā micchāpaṇihitaṃ hatthena vā pādena vā akkantaṃ hatthaṃ vā pādaṃ vā bhindissati [bhecchati (ka.)], lohitaṃ vā uppādessatīti – netaṃ ṭhānaṃ vijjati. Taṃ kissa hetu? Micchāpaṇihitattā, bhikkhave, sūkassa. Evameva kho, bhikkhave, so vata bhikkhu micchāpaṇihitāya diṭṭhiyā micchāpaṇihitāya maggabhāvanāya avijjaṃ bhindissati, vijjaṃ uppādessati, nibbānaṃ sacchikarissatīti – netaṃ ṭhānaṃ vijjati. Taṃ kissa hetu? Micchāpaṇihitattā, bhikkhave, diṭṭhiyā.

“Seyyathāpi, bhikkhave, sālisūkaṃ vā yavasūkaṃ vā sammāpaṇihitaṃ hatthena vā pādena vā akkantaṃ hatthaṃ vā pādaṃ vā bhindissati, lohitaṃ vā uppādessatīti – ṭhānametaṃ vijjati. Taṃ kissa hetu? Sammāpaṇihitattā, bhikkhave, sūkassa. Evameva kho, bhikkhave, so vata bhikkhu sammāpaṇihitāya diṭṭhiyā sammāpaṇihitāya maggabhāvanāya avijjaṃ bhindissati, vijjaṃ uppādessati, nibbānaṃ sacchikarissatīti – ṭhānametaṃ vijjati. Taṃ kissa hetu? Sammāpaṇihitattā, bhikkhave, diṭṭhiyā.

“Kathañca, bhikkhave, bhikkhu sammāpaṇihitāya diṭṭhiyā sammāpaṇihitāya maggabhāvanāya avijjaṃ bhindati, vijjaṃ uppādeti, nibbānaṃ sacchikarotīti? Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe… sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ kho, bhikkhave, bhikkhu sammāpaṇihitāya diṭṭhiyā sammāpaṇihitāya maggabhāvanāya avijjaṃ bhindati, vijjaṃ uppādeti, nibbānaṃ sacchikarotī”ti. Navamaṃ.

☸---------------------------------------------------------------------

［九］ 第九 芒

一 舍卫城因缘。

二 “诸比丘！譬如稻芒或麦芒，如果放置的方向不对（向斜），用手或脚去踩踏时，要想刺伤手脚而出血，是不可能的。这是什么缘故呢？诸比丘！是因为芒刺放置的方向不对。

同样地，诸比丘！如果一位比丘怀着错误放置的见解，进行着错误放置的道之修习，想要破除无明、生起明、证悟涅槃，那是不可能的。这是什么缘故呢？诸比丘！是因为他的见解放置错误了。

三 诸比丘！譬如稻芒或麦芒，如果放置的方向正确（向正），用手或脚去踩踏时，能够刺伤手脚而出血，这是有可能的。这是什么缘故呢？诸比丘！是因为芒刺放置的方向正确。

同样地，诸比丘！如果一位比丘怀着正确放置的见解，进行着正确放置的道之修习，想要破除无明、生起明、证悟涅槃，这是有可能的。这是什么缘故呢！诸比丘！是因为他的见解放置正确了。

四 诸比丘！比丘如何通过正确放置的见解、正确放置的道之修习，来破除无明、生起明、证悟涅槃呢？

诸比丘！在这里，有比丘修习正见，此正见依止于远离、依止于离贪、依止于寂灭，最终趋向于放舍。[修习正思维，此正思维依止于远离、依止于离贪、依止于寂灭，最终趋向于放舍。修习正语，此正语依止于远离、依止于离贪、依止于寂灭，最终趋向于放舍。修习正业，此正业依止于远离、依止于离贪、依止于寂灭，最终趋向于放舍。修习正命，此正命依止于远离、依止于离贪、依止于寂灭，最终趋向于放舍。修习正精进，此正精进依止于远离、依止于离贪、依止于寂灭，最终趋向于放舍。修习正念，此正念依止于远离、依止于离贪、依止于寂灭，最终趋向于放舍。修习正定，此正定依止于远离、依止于离贪、依止于寂灭，最终趋向于放舍。] 诸比丘！像这样，这位比丘通过正确放置的见解、正确放置的道之修习，破除无明、生起明、证悟涅槃。”

☸.....................................................................

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.1 Avijjāvagga 无明品 (SN 45.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.10 Nandiyasutta 难提 (SN 45.10)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Nandiyasuttaṃ

10. Sāvatthinidānaṃ. Atha kho nandiyo paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho nandiyo paribbājako bhagavantaṃ etadavoca – “kati nu kho, bho gotama, dhammā bhāvitā bahulīkatā nibbānaṅgamā honti nibbānaparāyanā nibbānapariyosānā”ti?

“Aṭṭhime kho, nandiya, dhammā bhāvitā bahulīkatā nibbānaṅgamā honti nibbānaparāyanā nibbānapariyosānā. Katame aṭṭha? Seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Ime kho, nandiya, aṭṭha dhammā bhāvitā bahulīkatā nibbānaṅgamā honti nibbānaparāyanā nibbānapariyosānā”ti. Evaṃ vutte nandiyo paribbājako bhagavantaṃ etadavoca – “abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama …pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Dasamaṃ.

Avijjāvaggo paṭhamo.

Tassuddānaṃ –

Avijjañca upaḍḍhañca, sāriputto ca brāhmaṇo;

Kimatthiyo ca dve bhikkhū, vibhaṅgo sūkanandiyāti.

☸---------------------------------------------------------------------

［一〇］ 第十 难提

一 舍卫城因缘。

二 当时，游方者难提来到世尊的住处。到了之后，与世尊互相问候，说了些亲切、友好的话后，坐在一旁。

三 坐在一旁的游方者难提对世尊说：

“乔达摩！修习、多修习多少法，可以趋向涅槃、导向涅槃、最终达到涅槃呢？”

四 “难提！修习、多修习八种法，可以趋向涅槃、导向涅槃、最终达到涅槃。是哪八种呢？即：正见、[正思维、正语、正业、正命、正精进、正念]、正定。难提！修习、多修习这八种法，可以趋向涅槃、导向涅槃、最终达到涅槃。”

五 这样说过之后，游方者难提对世尊说：

“太好了！乔达摩！太好了！乔达摩！[世尊乔达摩！就像扶起摔倒的人，揭开遮蔽的东西，给迷路的人指明道路，在黑暗中举起油灯，让有眼睛的人能看见东西一样。世尊乔达摩也同样用种种方式阐明了正法。我现在归依世尊乔达摩、归依正法、归依比丘僧团。] 世尊乔达摩！请接受我从今天起，终生归依，成为优婆塞（在家男弟子）。”

第一无明品（完）

本品摄颂：

无明以及半

舍利弗与婆罗门

何义与二比丘

分别芒难提

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☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.2 Vihāravagga 住品 (SN 45.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.1 Paṭhamavihārasutta 住之一 (SN 45.11)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Vihāravaggo

1. Paṭhamavihārasuttaṃ

11. Sāvatthinidānaṃ. “Icchāmahaṃ, bhikkhave, aḍḍhamāsaṃ paṭisalliyituṃ. Namhi kenaci upasaṅkamitabbo, aññatra ekena piṇḍapātanīhārakenā”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paṭissutvā nāssudha koci bhagavantaṃ upasaṅkamati, aññatra ekena piṇḍapātanīhārakena.

Atha kho bhagavā tassa aḍḍhamāsassa accayena paṭisallānā vuṭṭhito bhikkhū āmantesi – “yena svāhaṃ, bhikkhave, vihārena paṭhamābhisambuddho viharāmi, tassa padesena vihāsiṃ. So evaṃ pajānāmi – ‘micchādiṭṭhipaccayāpi vedayitaṃ; sammādiṭṭhipaccayāpi vedayitaṃ…pe… micchāsamādhipaccayāpi vedayitaṃ; sammāsamādhipaccayāpi vedayitaṃ; chandapaccayāpi vedayitaṃ; vitakkapaccayāpi vedayitaṃ; saññāpaccayāpi vedayitaṃ; chando ca avūpasanto hoti, vitakko ca avūpasanto hoti, saññā ca avūpasantā hoti, tappaccayāpi vedayitaṃ; chando ca vūpasanto hoti, vitakko ca vūpasanto hoti, saññā ca vūpasantā hoti, tappaccayāpi vedayitaṃ; appattassa pattiyā atthi āyāmaṃ [vāyāmaṃ (sī. syā.)], tasmimpi ṭhāne anuppatte tappaccayāpi vedayitan’”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第二 住品

［一一］ 第一 住（一）

一 舍卫城因缘。

二 “诸比丘！我想要独处静修半个月。除了送饭食的那一位比丘外，任何人不要到我这里来。”

“是的，大德！”

那些比丘回答了世尊，之后除了送饭食的那一位比丘外，确实没有任何人去见世尊。

三 那时，世尊经过半个月，从独处静修中出来，告诉诸比丘们说：

“诸比丘！我以我初次完全觉悟时所安住的那种状态的一部分而安住。

四 那时，我这样了知：‘以邪见为缘而有感受；以正见为缘而有感受...[以此类推至]...以邪定为缘而有感受；以正定为缘而有感受；以欲求为缘而有感受；以寻思为缘而有感受；以想为缘而有感受。’

五 ‘当欲求（chanda）还未平息，寻思（vitakka）还未平息，想（saññā）还未平息时，以此为缘而有感受；当欲求已经平息，寻思还未平息，想还未平息时，以此为缘而有感受；当欲求已经平息，寻思已经平息，想还未平息时，以此为缘而有感受；当欲求已经平息，寻思已经平息，想已经平息时，以此为缘而有感受。’

六 ‘为了达到未达到的境界，而有努力（精进）；当达到了那个境界时，以此为缘而有感受。’” 第一经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.2 Vihāravagga 住品 (SN 45.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.2 Dutiyavihārasutta 住之二 (SN 45.12)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyavihārasuttaṃ

12. Sāvatthinidānaṃ. “Icchāmahaṃ, bhikkhave, temāsaṃ paṭisalliyituṃ. Namhi kenaci upasaṅkamitabbo, aññatra ekena piṇḍapātanīhārakenā”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paṭissutvā nāssudha koci bhagavantaṃ upasaṅkamati, aññatra ekena piṇḍapātanīhārakena.

Atha kho bhagavā tassa temāsassa accayena paṭisallānā vuṭṭhito bhikkhū āmantesi – “yena svāhaṃ, bhikkhave, vihārena paṭhamābhisambuddho viharāmi, tassa padesena vihāsiṃ. So evaṃ pajānāmi – ‘micchādiṭṭhipaccayāpi vedayitaṃ; micchādiṭṭhivūpasamapaccayāpi vedayitaṃ; sammādiṭṭhipaccayāpi vedayitaṃ; sammādiṭṭhivūpasamapaccayāpi vedayitaṃ…pe… micchāsamādhipaccayāpi vedayitaṃ; micchāsamādhivūpasamapaccayāpi vedayitaṃ, sammāsamādhipaccayāpi vedayitaṃ; sammāsamādhivūpasamapaccayāpi vedayitaṃ; chandapaccayāpi vedayitaṃ; chandavūpasamapaccayāpi vedayitaṃ; vitakkapaccayāpi vedayitaṃ; vitakkavūpasamapaccayāpi vedayitaṃ; saññāpaccayāpi vedayitaṃ; saññāvūpasamapaccayāpi vedayitaṃ; chando ca avūpasanto hoti, vitakko ca avūpasanto hoti, saññā ca avūpasantā hoti, tappaccayāpi vedayitaṃ; chando ca vūpasanto hoti, vitakko ca vūpasanto hoti, saññā ca vūpasantā hoti, tappaccayāpi vedayitaṃ; appattassa pattiyā atthi āyāmaṃ [vāyāmaṃ (sī. syā.)], tasmimpi ṭhāne anuppatte tappaccayāpi vedayitan’”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［一二］ 第二 住（二）

一 舍卫城因缘。

二 “诸比丘！我想要独处静修三个月。[除了送饭食的那一位比丘外，任何人不要到我这里来。]”

“是的，大德！”

那些比丘回答了世尊，[之后除了送饭食的那一位比丘外，确实没有任何人去见世尊]。

三 那时，世尊经过三个月，从独处静修中出来，告诉诸比丘们说：

“诸比丘！我以我初次完全觉悟时所安住的那种状态的一部分而安住。

四 那时，我这样了知：‘以邪见为缘而有感受；以邪见的平息为缘而有感受；以正见为缘而有感受；以正见的平息为缘而有感受...[以此类推至]...以邪定为缘而有感受；以邪定的平息为缘而有感受；以正定为缘而有感受；以正定的平息为缘而有感受；以欲求为缘而有感受；以欲求的平息为缘而有感受；以寻思为缘而有感受；以寻思的平息为缘而有感受；以想为缘而有感受；以想的平息为缘而有感受。’

五 ‘当欲求（chanda）还未平息，寻思（vitakka）还未平息，想（saññā）还未平息时，以此为缘而有感受；当欲求已经平息，寻思还未平息，想还未平息时，以此为缘而有感受；当欲求已经平息，寻思已经平息，想还未平息时，以此为缘而有感受；当欲求已经平息，寻思已经平息，想已经平息时，以此为缘而有感受。’

六 ‘为了达到未达到的境界，而有努力（精进）；当达到了那个境界时，以此为缘而有感受。’” 第二经。

☸.....................................................................

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.2 Vihāravagga 住品 (SN 45.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.3 Sekkhasutta 有学 (SN 45.13)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Sekkhasuttaṃ

13. Sāvatthinidānaṃ. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “‘sekkho, sekkho’ti, bhante, vuccati. Kittāvatā nu kho, bhante, sekkho hotī”ti?

“Idha, bhikkhu, sekkhāya sammādiṭṭhiyā samannāgato hoti…pe… sekkhena sammāsamādhinā samannāgato hoti. Ettāvatā kho, bhikkhu, sekkho hotī”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

［一三］ 第三 有学

一 舍卫城因缘。

二 当时，有一位比丘前往世尊的住处。[到了之后，顶礼世尊，坐在一旁。]

三 坐在一旁的这位比丘对世尊说：

“大德！常说的‘有学，有学’，大德！怎样才算是‘有学’呢？”

四 “比丘！在这里，[如果一位修行者] 具备了有学的正见、[具备了有学的正思维、具备了有学的正语、具备了有学的正业、具备了有学的正命、具备了有学的正精进、具备了有学的正念、] 具备了有学的正定。比丘！达到这样程度的，就称为‘有学’。” 第三经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.2 Vihāravagga 住品 (SN 45.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.4 Paṭhamauppādasutta 生起之一 (SN 45.14)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Paṭhamauppādasuttaṃ

14. Sāvatthinidānaṃ. “Aṭṭhime, bhikkhave, dhammā bhāvitā bahulīkatā anuppannā uppajjanti, nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassa. Katame aṭṭha? Seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Ime kho, bhikkhave, aṭṭha dhammā bhāvitā bahulīkatā anuppannā uppajjanti, nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassā”ti. Catutthaṃ.

☸---------------------------------------------------------------------

［一四］ 第四 生起（一）

一 舍卫城因缘。

二 “诸比丘！有八种法，通过修习、多修习，能使未生起的生起，但这只有在如来、阿拉汉、正等觉者出现于世时才有可能。”

三 “是哪八种呢？即：正见、[正思维、正语、正业、正命、正精进、正念]、正定。诸比丘！这八种法，通过修习、多修习，能使未生起的生起，但这只有在如来、阿拉汉、正等觉者出现于世时才有可能。” 第四经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.2 Vihāravagga 住品 (SN 45.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.5 Dutiyauppādasutta 生起的第二经 (SN 45.15)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Dutiyauppādasuttaṃ

15. Sāvatthinidānaṃ. “Aṭṭhime, bhikkhave, dhammā bhāvitā bahulīkatā anuppannā uppajjanti, nāññatra sugatavinayā. Katame aṭṭha? Seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Ime kho, bhikkhave, aṭṭha dhammā bhāvitā bahulīkatā anuppannā uppajjanti, nāññatra sugatavinayā”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

［一五］ 第五 生起（二）

一 缘起于舍卫城。

二 “比丘们！这八种法，如果得到修习和多加修习，那么尚未生起的（善法）就会生起，但这只有在善逝（佛陀）的教导和训练中才能实现。

三 哪八种呢？它们是：正见、［正思维、正语、正业、正命、正精进、正念、］正定。比丘们！这八种法，如果得到修习和多加修习，那么尚未生起的（善法）就会生起，但这只有在善逝（佛陀）的教导和训练中才能实现。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.2 Vihāravagga 住品 (SN 45.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.6 Paṭhamaparisuddhasutta 清净的第一经 (SN 45.16)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Paṭhamaparisuddhasuttaṃ

16. Sāvatthinidānaṃ. “Aṭṭhime, bhikkhave, dhammā parisuddhā pariyodātā anaṅgaṇā vigatūpakkilesā anuppannā uppajjanti, nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassa. Katame aṭṭha? Seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Ime kho, bhikkhave, aṭṭha dhammā parisuddhā pariyodātā anaṅgaṇā vigatūpakkilesā anuppannā uppajjanti, nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassā”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［一六］ 第六 清净（一）

一～二 缘起于舍卫城。......（内容省略）......

三 “比丘们！有八种法，它们清净、纯净、无瑕、离垢，尚未生起时也会生起，但这只有在如来、应供（阿罗汉）、正等觉者出现于世时才能发生。

四 哪八种呢？它们是：正见、［正思维、正语、正业、正命、正精进、正念、］正定。这八种法，清净、纯净、无瑕、离垢，尚未生起时也会生起，但这只有在如来、应供（阿罗汉）、正等觉者出现于世时才能发生。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.2 Vihāravagga 住品 (SN 45.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.7 Dutiyaparisuddhasutta 清净的第二经 (SN 45.17)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Dutiyaparisuddhasuttaṃ

17. Sāvatthinidānaṃ. “Aṭṭhime, bhikkhave, dhammā parisuddhā pariyodātā anaṅgaṇā vigatūpakkilesā anuppannā uppajjanti, nāññatra sugatavinayā. Katame aṭṭha? Seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Ime kho, bhikkhave, aṭṭha dhammā parisuddhā pariyodātā anaṅgaṇā vigatūpakkilesā anuppannā uppajjanti, nāññatra sugatavinayā”ti. Sattamaṃ.

☸---------------------------------------------------------------------

［一七］ 第七 清净（二）

一～二 缘起于舍卫城。......（内容省略）......

三 “比丘们！这八种法，清净［纯净、无瑕、离垢，尚未生起时也会生起］，但这只有在善逝（佛陀）的教导和训练中才能实现。

四 哪八种呢？它们是：正见、［正思维、正语、正业、正命、正精进、正念、］正定。比丘们！这八种法，清净［纯净、无瑕、离垢，尚未生起时也会生起］，但这只有在善逝（佛陀）的教导和训练中才能实现。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.2 Vihāravagga 住品 (SN 45.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.8 Paṭhamakukkuṭārāmasutta 鸡林精舍的第一经 (SN 45.18)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Paṭhamakukkuṭārāmasuttaṃ

18. Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā ca ānando āyasmā ca bhaddo pāṭaliputte viharanti kukkuṭārāme. Atha kho āyasmā bhaddo sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā bhaddo āyasmantaṃ ānandaṃ etadavoca –

“‘Abrahmacariyaṃ, abrahmacariyan’ti, āvuso ānanda, vuccati. Katamaṃ nu kho, āvuso, abrahmacariyan”ti? “Sādhu sādhu, āvuso bhadda! Bhaddako kho te, āvuso bhadda, ummaṅgo, bhaddakaṃ paṭibhānaṃ, kalyāṇī paripucchā. Evañhi tvaṃ, āvuso bhadda, pucchasi – ‘abrahmacariyaṃ, abrahmacariyanti, āvuso ānanda, vuccati. Katamaṃ nu kho, āvuso, abrahmacariyan’”ti? “Evamāvuso”ti. “Ayameva kho, āvuso, aṭṭhaṅgiko micchāmaggo abrahmacariyaṃ, seyyathidaṃ – micchādiṭṭhi…pe… micchāsamādhī”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［一八］ 第八 鸡林精舍（一）

一 我是这样听说的。有一次，具寿阿难与具寿跋陀罗住在巴达利子城的鸡林精舍。

二 那时，具寿跋陀罗在傍晚时分，从独处静修处出来，去往具寿阿难那里。到了之后，与具寿阿难互相问候，说了些令人愉快、值得记忆的话之后，在一旁坐下。

三 在一旁坐下的具寿跋陀罗，对具寿阿难这样说：

“阿难贤友！人们常说‘非梵行’、‘非梵行’，贤友，什么是非梵行呢？”

“善哉，善哉！跋陀罗贤友！跋陀罗贤友，你的提问方式很好，表达很清晰，是个好问题！

四 跋陀罗贤友！你这样问：‘阿难贤友！人们常说“非梵行”、“非梵行”，贤友，什么是非梵行呢？’”

“是的，贤友。”

五 “贤友！这八支邪道就是非梵行，即是：邪见、［邪思维、邪语、邪业、邪命、邪精进、邪念、］邪定。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.2 Vihāravagga 住品 (SN 45.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.9 Dutiyakukkuṭārāmasutta 鸡林精舍的第二经 (SN 45.19)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Dutiyakukkuṭārāmasuttaṃ

19. Pāṭaliputtanidānaṃ. “‘Brahmacariyaṃ, brahmacariyan’ti, āvuso ānanda, vuccati. Katamaṃ nu kho, āvuso, brahmacariyaṃ, katamaṃ brahmacariyapariyosānan”ti? “Sādhu sādhu, āvuso bhadda! Bhaddako kho te, āvuso bhadda, ummaṅgo, bhaddakaṃ paṭibhānaṃ, kalyāṇī paripucchā. Evañhi tvaṃ, āvuso bhadda, pucchasi – ‘brahmacariyaṃ, brahmacariyanti, āvuso ānanda, vuccati. Katamaṃ nu kho, āvuso, brahmacariyaṃ, katamaṃ brahmacariyapariyosānan’”ti? “Evamāvuso”ti. “Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo brahmacariyaṃ, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Yo kho, āvuso, rāgakkhayo dosakkhayo mohakkhayo – idaṃ brahmacariyapariyosānan”ti. Navamaṃ.

☸---------------------------------------------------------------------

［一九］ 第九 鸡林精舍（二）

一～二 缘起于巴达利子城。

三 “阿难贤友！人们常说‘梵行’、‘梵行’，贤友，什么是梵行？什么是梵行的终极目标呢？”

“善哉，善哉！跋陀罗贤友！跋陀罗贤友，你的提问方式很好，表达很清晰，是个好问题！

四 跋陀罗贤友！你这样问：‘阿难贤友！人们常说“梵行”、“梵行”，贤友，什么是梵行？什么是梵行的终极目标呢？’”

“是的，贤友。”

五 “贤友！这神圣的八支道就是梵行。即是：正见、［正思维、正语、正业、正命、正精进、正念］、正定。贤友！贪欲的彻底毁灭、瞋恚的彻底毁灭、愚痴的彻底毁灭，这就是梵行的终极目标。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.2 Vihāravagga 住品 (SN 45.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.10 Tatiyakukkuṭārāmasutta 鸡林精舍的第三经 (SN 45.20)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Tatiyakukkuṭārāmasuttaṃ

20. Pāṭaliputtanidānaṃ. “‘Brahmacariyaṃ, brahmacariyan’ti, āvuso ānanda, vuccati. Katamaṃ nu kho, āvuso, brahmacariyaṃ, katamo brahmacārī, katamaṃ brahmacariyapariyosānan”ti? “Sādhu sādhu, āvuso bhadda! Bhaddako kho te, āvuso bhadda, ummaṅgo, bhaddakaṃ paṭibhānaṃ, kalyāṇī paripucchā. Evañhi tvaṃ, āvuso bhadda, pucchasi – ‘brahmacariyaṃ, brahmacariyanti, āvuso ānanda, vuccati. Katamaṃ nu kho, āvuso, brahmacariyaṃ, katamo brahmacārī, katamaṃ brahmacariyapariyosānan’”ti? “Evamāvuso”ti. “Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo brahmacariyaṃ, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Yo kho, āvuso, iminā ariyena aṭṭhaṅgikena maggena samannāgato – ayaṃ vuccati brahmacārī. Yo kho, āvuso, rāgakkhayo dosakkhayo mohakkhayo – idaṃ brahmacariyapariyosānan”ti. Dasamaṃ.

Tīṇi suttantāni ekanidānāni.Vihāravaggo dutiyo.

Tassuddānaṃ –

Dve vihārā ca sekkho ca, uppādā apare duve;

Parisuddhena dve vuttā, kukkuṭārāmena tayoti.

☸---------------------------------------------------------------------

［二十］ 第十 鸡林精舍（三）

一～二 缘起于巴达利子城。

三 “阿难贤友！人们常说‘梵行’、‘梵行’，什么是梵行？谁是修梵行的人（梵行者）？什么是梵行的终极目标呢？”

“善哉，善哉！跋陀罗贤友。跋陀罗贤友！你的提问方式很好，表达很清晰，是个好问题！

四 跋陀罗贤友！你这样问：‘阿难贤友！人们常说“梵行”、“梵行”，贤友，什么是梵行？谁是修梵行的人？什么是梵行的终极目标呢？’”

“是的，贤友。”

五 “贤友！这神圣的八支道就是梵行。即是：正见、［正思维、正语、正业、正命、正精进、正念、］正定。贤友！凡是具备了这神圣八支道的人，就被称为修梵行者（梵行者）。贤友！贪欲的彻底毁灭、瞋恚的彻底毁灭、愚痴的彻底毁灭，这就是梵行的终极目标。”

这三部经的缘起地点相同。

第二 住品（完）

本品摄颂：

二住与有学，

再二说生起，

及二说清净，

三鸡林精舍。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.3 Micchattavagga 邪性品 (SN 45.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.1 Micchattasutta 邪性经 (SN 45.21)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Micchattavaggo

1. Micchattasuttaṃ

21. Sāvatthinidānaṃ. “Micchattañca vo, bhikkhave, desessāmi, sammattañca. Taṃ suṇātha. Katamañca, bhikkhave, micchattaṃ? Seyyathidaṃ – micchādiṭṭhi…pe… micchāsamādhi. Idaṃ vuccati, bhikkhave, micchattaṃ. Katamañca, bhikkhave, sammattaṃ? Seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Idaṃ vuccati, bhikkhave, sammattan”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第三 邪性品

［二十一］ 第一 邪性

一～二 缘起于舍卫城。

三 “比丘们！我要为你们解说邪性与正性，你们要仔细听。

四 比丘们！什么是邪性呢？就是：邪见、［邪思维、邪语、邪业、邪命、邪精进、邪念、］邪定。比丘们！这被称为邪性。

五 比丘们！什么是正性呢？就是：正见、［正思维、正语、正业、正命、正精进、正念、］正定。比丘们！这被称为正性。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.3 Micchattavagga 邪性品 (SN 45.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.2 Akusaladhammasutta 不善法经 (SN 45.22)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Akusaladhammasuttaṃ

22. Sāvatthinidānaṃ. “Akusale ca kho, bhikkhave, dhamme desessāmi, kusale ca dhamme. Taṃ suṇātha. Katame ca, bhikkhave, akusalā dhammā? Seyyathidaṃ – micchādiṭṭhi…pe… micchāsamādhi. Ime vuccanti, bhikkhave, akusalā dhammā. Katame ca, bhikkhave, kusalā dhammā? Seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Ime vuccanti, bhikkhave, kusalā dhammā”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［二十二］ 第二 不善法

一～二 舍卫城。

三 “比丘们！我要为你们解说不善法与善法，你们要仔细听。

四 比丘们！什么是不善法呢？就是：邪见、［邪思维、邪语、邪业、邪命、邪精进、邪念、］邪定。比丘们！这些被称为不善法。

五 ［比丘们！］什么是善法呢？［就是：］正见、［正思维、正语、正业、正命、正精进、正念、］正定。［比丘们！］这些［被称为］善法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.3 Micchattavagga 邪性品 (SN 45.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.3 Paṭhamapaṭipadāsutta 道的第一经 (SN 45.23)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Paṭhamapaṭipadāsuttaṃ

23. Sāvatthinidānaṃ. “Micchāpaṭipadañca vo, bhikkhave, desessāmi, sammāpaṭipadañca. Taṃ suṇātha. Katamā ca, bhikkhave, micchāpaṭipadā? Seyyathidaṃ – micchādiṭṭhi…pe… micchāsamādhi. Ayaṃ vuccati, bhikkhave, micchāpaṭipadā. Katamā ca, bhikkhave, sammāpaṭipadā? Seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Ayaṃ vuccati, bhikkhave, sammāpaṭipadā”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

［二十三］ 第三 道（一）

一～二 缘起于舍卫城。

三 “比丘们！我要为你们解说邪道与正道，你们要仔细听。

四 比丘们！什么是邪道呢？就是：邪见、［邪思维、邪语、邪业、邪命、邪精进、邪念、］邪定。比丘们！这被称为邪道。

五 比丘们！什么是正道呢？就是：正见、［正思维、正语、正业、正命、正精进、正念、］正定。比丘们！这被称为正道。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.3 Micchattavagga 邪性品 (SN 45.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.4 Dutiyapaṭipadāsutta 道的第二经 (SN 45.24)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Dutiyapaṭipadāsuttaṃ

24. Sāvatthinidānaṃ. “Gihino vāhaṃ, bhikkhave, pabbajitassa vā micchāpaṭipadaṃ na vaṇṇemi. Gihi vā, bhikkhave, pabbajito vā micchāpaṭipanno micchāpaṭipattādhikaraṇahetu nārādhako hoti ñāyaṃ dhammaṃ kusalaṃ”.

“Katamā ca, bhikkhave, micchāpaṭipadā? Seyyathidaṃ – micchādiṭṭhi…pe… micchāsamādhi. Ayaṃ vuccati, bhikkhave, micchāpaṭipadā. Gihino vāhaṃ, bhikkhave, pabbajitassa vā micchāpaṭipadaṃ na vaṇṇemi. Gihi vā, bhikkhave, pabbajito vā micchāpaṭipanno micchāpaṭipattādhikaraṇahetu nārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.

“Gihino vāhaṃ, bhikkhave, pabbajitassa vā sammāpaṭipadaṃ vaṇṇemi. Gihi vā, bhikkhave, pabbajito vā sammāpaṭipanno sammāpaṭipattādhikaraṇahetu ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ. Katamā ca, bhikkhave, sammāpaṭipadā? Seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Ayaṃ vuccati, bhikkhave, sammāpaṭipadā. Gihino vāhaṃ, bhikkhave, pabbajitassa vā sammāpaṭipadaṃ vaṇṇemi. Gihi vā, bhikkhave, pabbajito vā sammāpaṭipanno sammāpaṭipattādhikaraṇahetu ārādhako hoti ñāyaṃ dhammaṃ kusalan”ti. Catutthaṃ.

☸---------------------------------------------------------------------

［二十四］ 第四 道（二）

一～二 缘起于舍卫城。

三 “比丘们！我不称赞在家者或出家者的邪道。

四 比丘们！无论是 在家者还是出家者，如果行于邪道，因为行于邪道的缘故，就不可能达成正当、良善的法。比丘们！什么是邪道呢？就是：邪见、［邪思维、邪语、邪业、邪命、邪精进、邪念、］邪定。比丘们！这被称为邪道。比丘们！我不称赞在家者或出家者的邪道。

五 比丘们！无论是 在家者还是出家者，如果行于邪道，因为行于邪道的缘故，就不可能达成正当、良善的法。

六 比丘们！我称赞在家者或出家者的正道。

七 比丘们！无论是 在家者还是出家者，如果行于正道，因为行于正道的缘故，就能够达成正当、良善的法。比丘们！什么是正道呢？就是：正见、［正思维、正语、正业、正命、正精进、正念、］正定。比丘们！这被称为正道。比丘们！我称赞在家者或出家者的正道。

八 比丘们！无论是 在家者还是出家者，如果行于正道，因为行于正道的缘故，就能够达成正当、良善的法。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.3 Micchattavagga 邪性品 (SN 45.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.5 Paṭhamaasappurisasutta 非善人的第一经 (SN 45.25)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Paṭhamaasappurisasuttaṃ

25. Sāvatthinidānaṃ. “Asappurisañca vo, bhikkhave, desessāmi, sappurisañca. Taṃ suṇātha. Katamo ca, bhikkhave, asappuriso? Idha, bhikkhave, ekacco micchādiṭṭhiko hoti, micchāsaṅkappo, micchāvāco, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi – ayaṃ vuccati, bhikkhave, asappuriso”.

“Katamo ca, bhikkhave, sappuriso? Idha, bhikkhave, ekacco sammādiṭṭhiko hoti, sammāsaṅkappo, sammāvāco, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi – ayaṃ vuccati, bhikkhave, sappuriso”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

［二十五］ 第五 非善人（一）

一～二 舍卫城：

三 “比丘们！我要为你们解说非善人与善人，你们要仔细听。

四 比丘们！什么是非善人呢？比丘们！这里有某种人，他持有邪见、［邪思维、邪语、邪业、邪命、邪精进、邪念、］邪定。比丘们！这被称为非善人。

五 比丘们！什么是善人呢？比丘们！这里有某种人，他持有正见、［正思维、正语、正业、正命、正精进、正念、］正定。比丘们！这被称为善人。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.3 Micchattavagga 邪性品 (SN 45.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.6 Dutiyaasappurisasutta 非善人的第二经 (SN 45.26)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Dutiyaasappurisasuttaṃ

26. Sāvatthinidānaṃ. “Asappurisañca vo, bhikkhave, desessāmi, asappurisena asappurisatarañca. Sappurisañca vo, bhikkhave, desessāmi sappurisena sappurisatarañca. Taṃ suṇātha. Katamo ca, bhikkhave, asappuriso? Idha, bhikkhave, ekacco micchādiṭṭhiko hoti…pe… micchāsamādhi – ayaṃ vuccati, bhikkhave, asappuriso”.

“Katamo ca, bhikkhave, asappurisena asappurisataro? Idha, bhikkhave, ekacco micchādiṭṭhiko hoti…pe… micchāsamādhi, micchāñāṇī, micchāvimutti – ayaṃ vuccati, bhikkhave, asappurisena asappurisataro.

“Katamo ca, bhikkhave, sappuriso? Idha, bhikkhave, ekacco sammādiṭṭhiko hoti…pe… sammāsamādhi – ayaṃ vuccati, bhikkhave, sappuriso.

“Katamo ca, bhikkhave, sappurisena sappurisataro? Idha, bhikkhave, ekacco sammādiṭṭhiko hoti…pe… sammāsamādhi, sammāñāṇī, sammāvimutti – ayaṃ vuccati, bhikkhave, sappurisena sappurisataro”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［二十六］ 第六 非善人（二）

一～二 缘起于舍卫城。

三 “比丘们！我要为你们解说非善人，以及比非善人更差的非善人。比丘们！我要为你们解说善人，以及比善人更优秀的善人，你们要仔细听。

四 比丘们！什么是非善人呢？比丘们！这里有某种人，他持有邪见、［邪思维、邪语、邪业、邪命、邪精进、邪念、］邪定。比丘们！这被称为非善人。

五 比丘们！什么是比非善人更差的非善人呢？比丘们！这里有某种人，他持有邪见、［邪思维、邪语、邪业、邪命、邪精进、邪念、］邪定，还有邪智、邪解脱。比丘们！这被称为比非善人更差的非善人。

六 比丘们！什么是善人呢？比丘们！这里有某种人，他持有正见、［正思维、正语、正业、正命、正精进、正念、］正定。比丘们！这被称为善人。

七 比丘们！什么是比善人更优秀的善人呢？比丘们！这里有某种人，他持有正见、［正思维、正语、正业、正命、正精进、正念、］正定，还有正智、正解脱。比丘们！这被称为比善人更优秀的善人。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.3 Micchattavagga 邪性品 (SN 45.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.7 Kumbhasutta 瓶子经 (SN 45.27)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Kumbhasuttaṃ

27. Sāvatthinidānaṃ. “Seyyathāpi, bhikkhave, kumbho anādhāro suppavattiyo hoti, sādhāro duppavattiyo hoti; evameva kho, bhikkhave, cittaṃ anādhāraṃ suppavattiyaṃ hoti, sādhāraṃ duppavattiyaṃ hoti. Ko ca, bhikkhave, cittassa ādhāro? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Ayaṃ cittassa ādhāro. Seyyathāpi, bhikkhave, kumbho anādhāro suppavattiyo hoti, sādhāro duppavattiyo hoti; evameva kho, bhikkhave, cittaṃ anādhāraṃ suppavattiyaṃ hoti, sādhāraṃ duppavattiyaṃ hotī”ti. Sattamaṃ.

☸---------------------------------------------------------------------

［二十七］ 第七 瓶子

一～二 缘起于舍卫城。

三 “比丘们！比如一个瓶子，如果没有支撑，就容易翻倒；如果有支撑，就不容易翻倒。比丘们！同样地，心如果没有支撑则容易动摇，如果有支撑则不容易动摇。

四 比丘们！什么是心的支撑呢？就是这神圣的八支道，即是：正见、［正思维、正语、正业、正命、正精进、正念、］正定。这就是心的支撑。

五 比丘们！比如一个瓶子，如果没有支撑，就容易翻倒；如果有支撑，就不容易翻倒。比丘们！同样地，心如果没有支撑，则容易动摇；如果有支撑，则不容易动摇。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.3 Micchattavagga 邪性品 (SN 45.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.8 Samādhisutta 定经 (SN 45.28)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Samādhisuttaṃ

28. Sāvatthinidānaṃ. “Ariyaṃ vo, bhikkhave, sammāsamādhiṃ desessāmi saupanisaṃ saparikkhāraṃ. Taṃ suṇātha. Katamo ca, bhikkhave, ariyo sammāsamādhi saupaniso saparikkhāro? Seyyathidaṃ – sammādiṭṭhi…pe… sammāsati [sammāsamādhi (sī. syā. kaṃ. ka.)]. Yā kho, bhikkhave, imehi sattahaṅgehi cittassa ekaggatā saparikkhāratā [saparikkhatā (sī. pī.)] – ayaṃ vuccati, bhikkhave, ariyo sammāsamādhi saupaniso itipi saparikkhāro itipī”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［二十八］ 第八 定

一～二 缘起于舍卫城。

三 “比丘们！我要为你们解说有助缘、有资粮的神圣正定，你们要仔细听。

四 比丘们！什么是具有助缘、具有资粮的神圣正定呢？就是：‘正见、正思维、正语、正业、正命、正精进、正念’。

五 比丘们！由这七个分支所支持的心一境性，就是其资粮。比丘们！这被称为具有助缘（所依）的神圣正定，也称为具有资粮的神圣正定。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.3 Micchattavagga 邪性品 (SN 45.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.9 Vedanāsutta 受经 (SN 45.29)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Vedanāsuttaṃ

29. Sāvatthinidānaṃ. “Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā kho, bhikkhave, tisso vedanā. Imāsaṃ kho, bhikkhave, tissannaṃ vedanānaṃ pariññāya ariyo aṭṭhaṅgiko maggo bhāvetabbo. Katamo ariyo aṭṭhaṅgiko maggo? Seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Imāsaṃ kho, bhikkhave, tissannaṃ vedanānaṃ pariññāya ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti. Navamaṃ.

☸---------------------------------------------------------------------

［二十九］ 第九 受

一～二 缘起于舍卫城。

三 “比丘们！有三种感受。哪三种呢？乐受、苦受、不苦不乐受。比丘们！这就是三种感受。

四 比丘们！为了完全理解（遍知）这三种感受，应当修习神圣的八支道。什么是神圣的八支道呢？就是：正见、［正思维、正语、正业、正命、正精进、正念、］正定。比丘们！为了完全理解这三种感受，应当修习这神圣的八支道。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.3 Micchattavagga 邪性品 (SN 45.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.10 Uttiyasutta 郁低迦经 (SN 45.30)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Uttiyasuttaṃ

30. Sāvatthinidānaṃ. Atha kho āyasmā uttiyo yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho āyasmā uttiyo bhagavantaṃ etadavoca – “idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘pañca kāmaguṇā vuttā bhagavatā. Katame nu kho pañca kāmaguṇā vuttā bhagavatā’”ti? “Sādhu sādhu, uttiya! Pañcime kho, uttiya, kāmaguṇā vuttā mayā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā – ime kho, uttiya, pañca kāmaguṇā vuttā mayā. Imesaṃ kho, uttiya, pañcannaṃ kāmaguṇānaṃ pahānāya ariyo aṭṭhaṅgiko maggo bhāvetabbo. Katamo ariyo aṭṭhaṅgiko maggo? Seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Imesaṃ kho, uttiya, pañcannaṃ kāmaguṇānaṃ pahānāya ayaṃ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti. Dasamaṃ.

Micchattavaggo tatiyo.

Tassuddānaṃ –

Micchattaṃ akusalaṃ dhammaṃ, duve paṭipadāpi ca;

Asappurisena dve kumbho, samādhi vedanuttiyenāti.

☸---------------------------------------------------------------------

［三十］ 第十 郁低迦

一～二 缘起于舍卫城。

三 那时，具寿郁低迦来到世尊那里。［到了之后，顶礼世尊，在一旁坐下。］

四 坐在一旁的具寿郁低迦对世尊说：

“世尊！我在这里独自静处时，心中生起这样一个念头：‘世尊教导了五种感官欲乐（五妙欲）。世尊所教导的五种感官欲乐是哪些呢？’”

五 “善哉，善哉！郁低迦！郁低迦，我确实教导了五种感官欲乐。是哪五种呢？通过眼睛所认识的色（形色），令人期望、喜爱、愉悦、引人爱恋、伴随欲求、引起染着；通过耳朵所认识的声......（省略）......；通过鼻子所认识的香......；通过舌头所认识的味......；通过身体所认识的触，令人期望、喜爱、愉悦、引人爱恋、伴随欲求、引起染着。郁低迦！这就是我所教导的五种感官欲乐。

六 郁低迦！为了断除这五种感官欲乐，应当修习神圣的八支道。什么是神圣的八支道呢？就是：正见、［正思维、正语、正业、正命、正精进、正念、］正定。郁低迦！为了断除这五种感官欲乐，应当修习这神圣的八支道。”

第三 邪性品（完）

本品摄颂：

邪性与不善，

二道一善士，

支撑瓶与定，

受以及郁低迦。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.4 Paṭipattivagga 行品 (SN 45.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.1 Paṭhamapaṭipattisutta 正确的修行 (SN 45.31)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Paṭipattivaggo

1. Paṭhamapaṭipattisuttaṃ

31. Sāvatthinidānaṃ. “Micchāpaṭipattiñca vo, bhikkhave, desessāmi, sammāpaṭipattiñca. Taṃ suṇātha. Katamā ca, bhikkhave, micchāpaṭipatti? Seyyathidaṃ – micchādiṭṭhi…pe… micchāsamādhi. Ayaṃ vuccati, bhikkhave, micchāpaṭipatti. Katamā ca, bhikkhave, sammāpaṭipatti? Seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Ayaṃ vuccati, bhikkhave, sammāpaṭipattī”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第四 行品

[三一] 第一 行

一～二 舍卫城因缘。

三 “诸比丘！我要为你们说错误的修行和正确的修行，请仔细听。

诸比丘！什么是错误的修行呢？即：错误的见解、[错误 思维、错误的言语、错误的行为、错误 的生计、错误的努力、错误 的忆念、]错误的禅定。诸比丘！这就称为错误的修行。

四 诸比丘！什么是正确的修行呢？即：正确的见解、[正确的思维、正确的言语、正确的行为、正确的生计、正确的努力、正确的忆念、]正确的禅定。诸比丘！这就称为正确的修行。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.4 Paṭipattivagga 行品 (SN 45.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.2 Dutiyapaṭipattisutta 修行的人 (SN 45.32)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyapaṭipattisuttaṃ

32. Sāvatthinidānaṃ. “Micchāpaṭipannañca vo, bhikkhave, desessāmi, sammāpaṭipannañca. Taṃ suṇātha. Katamo ca, bhikkhave, micchāpaṭipanno? Idha, bhikkhave, ekacco micchādiṭṭhiko hoti…pe… micchāsamādhi – ayaṃ vuccati, bhikkhave, micchāpaṭipanno. Katamo ca, bhikkhave, sammāpaṭipanno? Idha, bhikkhave, ekacco sammādiṭṭhiko hoti…pe… sammāsamādhi – ayaṃ vuccati, bhikkhave, sammāpaṭipanno”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

[三二] 第二 修行的人

一～二 舍卫城因缘。

三 “诸比丘！我要为你们说错误修行的人和正确修行的人，请仔细听。

诸比丘！什么是错误修行的人呢？诸比丘！在此，有些人持有错误的见解、[错误 思维、错误的言语、错误的行为、错误 的生计、错误的努力、错误 的忆念、]持有错误的禅定。诸比丘！这就称为错误修行的人。

四 诸比丘！什么是正确修行的人呢？诸比丘！在此，有些人持有正确的见解、[正确的思维、正确的言语、正确的行为、正确的生计、正确的努力、正确的忆念、]持有正确的禅定。诸比丘！这就称为正确修行的人。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.4 Paṭipattivagga 行品 (SN 45.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.3 Viraddhasutta 错过 (SN 45.33)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Viraddhasuttaṃ

33. Sāvatthinidānaṃ. “Yesaṃ kesañci, bhikkhave, ariyo aṭṭhaṅgiko maggo viraddho, viraddho tesaṃ ariyo aṭṭhaṅgiko maggo sammā dukkhakkhayagāmī. Yesaṃ kesañci, bhikkhave, ariyo aṭṭhaṅgiko maggo āraddho, āraddho tesaṃ ariyo aṭṭhaṅgiko maggo sammā dukkhakkhayagāmī. Katamo ca, bhikkhave, ariyo aṭṭhaṅgiko maggo? Seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Yesaṃ kesañci, bhikkhave, ayaṃ ariyo aṭṭhaṅgiko maggo viraddho, viraddho tesaṃ ariyo aṭṭhaṅgiko maggo sammā dukkhakkhayagāmī. Yesaṃ kesañci, bhikkhave, ayaṃ ariyo aṭṭhaṅgiko maggo āraddho, āraddho tesaṃ ariyo aṭṭhaṅgiko maggo sammā dukkhakkhayagāmī”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

[三三] 第三 错过

一～二 舍卫城因缘。

三 “诸比丘！对于任何错过八支圣道的人，他们就错过了那导向彻底灭苦的八支圣道。诸比丘！对于任何发起（或开始修习）八支圣道的人，他们就发起了那导向彻底灭苦的八支圣道。

四 诸比丘！什么是八支圣道呢？即：正确的见解、[正确的思维、正确的言语、正确的行为、正确的生计、正确的努力、正确的忆念、]正确的禅定。诸比丘！对于任何错过这八支圣道的人，他们就错过了那导向彻底灭苦的八支圣道。诸比丘！对于任何发起（或开始修习）这八支圣道的人，他们就发起了那导向彻底灭苦的八支圣道。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.4 Paṭipattivagga 行品 (SN 45.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.4 Pāraṅgamasutta 到达彼岸 (SN 45.34)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Pāraṅgamasuttaṃ

34. Sāvatthinidānaṃ. “Aṭṭhime, bhikkhave, dhammā bhāvitā bahulīkatā apārā pāraṃ gamanāya saṃvattanti. Katame aṭṭha? Seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Ime kho, bhikkhave, aṭṭha dhammā bhāvitā bahulīkatā apārā pāraṃ gamanāya saṃvattantī”ti.

Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

“Appakā te manussesu, ye janā pāragāmino;

Athāyaṃ itarā pajā, tīramevānudhāvati.

“Ye ca kho sammadakkhāte, dhamme dhammānuvattino;

Te janā pāramessanti, maccudheyyaṃ suduttaraṃ.

“Kaṇhaṃ dhammaṃ vippahāya, sukkaṃ bhāvetha paṇḍito;

Okā anokamāgamma, viveke yattha dūramaṃ.

“Tatrābhiratimiccheyya, hitvā kāme akiñcano;

Pariyodapeyya attānaṃ, cittaklesehi paṇḍito.

“Yesaṃ sambodhiyaṅgesu, sammā cittaṃ subhāvitaṃ;

Ādānapaṭinissagge, anupādāya ye ratā;

Khīṇāsavā jutimanto, te loke parinibbutā”ti. catutthaṃ;

☸---------------------------------------------------------------------

[三四] 第四 到达彼岸

一～二 舍卫城因缘。

三 “诸比丘！修习、多修习这八种法，有助于从这个岸到达那个岸。哪八种呢？即：‘正确的见解、正确的思维、正确的言语、正确的行为、正确的生计、正确的努力、正确的忆念、正确的禅定’。诸比丘！修习、多修习这八种法，有助于从这个岸到达那个岸。”

四 世尊这样说了。善逝、导师说完这些后，又接着说道：

（一）人群中，能到达彼岸的人很少；其余的众生，只是在此岸边徘徊。

（二）然而，那些遵循被完善教导之法的人，他们将到达彼岸，超越那极难跨越的死亡领域。

（三）贤明的人应舍弃黑暗的法，培育光明的法；从家来到无家状态，在独处中寻求那难得的喜悦。

（四）应在那里寻求喜乐，舍弃各种欲望，一无所有；贤明的人应清除自己心中的污垢。

（五）那些心已在觉悟的要素（菩提分）中被恰当培育的人，喜悦于舍弃执取，不再有执着；这些已灭尽烦恼（漏尽）、充满光明的人，在此世间就已证入彻底的寂灭（般涅槃）。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.4 Paṭipattivagga 行品 (SN 45.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.5 Paṭhamasāmaññasutta 沙门法之一 (SN 45.35)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Paṭhamasāmaññasuttaṃ

35. Sāvatthinidānaṃ. “Sāmaññañca vo, bhikkhave, desessāmi, sāmaññaphalāni ca. Taṃ suṇātha. Katamañca, bhikkhave, sāmaññaṃ? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Idaṃ vuccati, bhikkhave, sāmaññaṃ. Katamāni ca, bhikkhave, sāmaññaphalāni? Sotāpattiphalaṃ, sakadāgāmiphalaṃ, anāgāmiphalaṃ, arahattaphalaṃ – imāni vuccanti, bhikkhave, sāmaññaphalānī”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

[三五] 第五 沙门法（一）

一～二 舍卫城因缘。

三 “诸比丘！我要为你们说沙门法和沙门果，请仔细听。

四 诸比丘！什么是沙门法呢？就是这八支圣道。即：正确的见解、[正确的思维、正确的言语、正确的行为、正确的生计、正确的努力、正确的忆念、]正确的禅定。

诸比丘！这就称为沙门法。

五 诸比丘！什么是沙门果呢？即：预流果、一来果、不还果、阿罗汉果。诸比丘！这就称为沙门果。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.4 Paṭipattivagga 行品 (SN 45.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.6 Dutiyasāmaññasutta 沙门法之二 (SN 45.36)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Dutiyasāmaññasuttaṃ

36. Sāvatthinidānaṃ. “Sāmaññañca vo, bhikkhave, desessāmi, sāmaññatthañca. Taṃ suṇātha. Katamañca kho, bhikkhave, sāmaññaṃ? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Idaṃ vuccati, bhikkhave, sāmaññaṃ. Katamo ca, bhikkhave, sāmaññattho? Yo kho, bhikkhave, rāgakkhayo dosakkhayo mohakkhayo – ayaṃ vuccati, bhikkhave, sāmaññattho”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

[三六] 第六 沙门法（二）

一～二 舍卫城因缘。

三 “诸比丘！我要为你们说沙门法和沙门义，请仔细听。

四 诸比丘！什么是沙门法呢？就是这八支圣道。即：正确的见解、[正确的思维、正确的言语、正确的行为、正确的生计、正确的努力、正确的忆念、]正确的禅定。诸比丘！这就称为沙门法。

五 诸比丘！什么是沙门义呢？诸比丘！贪欲的灭尽，瞋恚的灭尽，愚痴的灭尽。诸比丘！这就称为沙门义。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.4 Paṭipattivagga 行品 (SN 45.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.7 Paṭhamabrahmaññasutta 婆罗门法之一 (SN 45.37)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Paṭhamabrahmaññasuttaṃ

37. Sāvatthinidānaṃ. “Brahmaññañca vo, bhikkhave, desessāmi, brahmaññaphalāni ca. Taṃ suṇātha. Katamañca kho, bhikkhave, brahmaññaṃ? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Idaṃ vuccati, bhikkhave, brahmaññaṃ. Katamāni ca, bhikkhave, brahmaññaphalāni? Sotāpattiphalaṃ, sakadāgāmiphalaṃ, anāgāmiphalaṃ, arahattaphalaṃ – imāni vuccanti, bhikkhave, brahmaññaphalānī”ti. Sattamaṃ.

☸---------------------------------------------------------------------

[三七] 第七 婆罗门法（一）

一～二 舍卫城因缘。

三 “诸比丘！我要为你们说婆罗门法和婆罗门果，请仔细听。

四 诸比丘！什么是婆罗门法呢？就是这八支圣道。即：正确的见解、[正确的思维、正确的言语、正确的行为、正确的生计、正确的努力、正确的忆念、]正确的禅定。诸比丘！这就称为婆罗门法。

五 诸比丘！什么是婆罗门果呢？即：预流果、一来果、不还果、阿罗汉果。诸比丘！这就称为婆罗门果。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.4 Paṭipattivagga 行品 (SN 45.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.8 Dutiyabrahmaññasutta 婆罗门法之二 (SN 45.38)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Dutiyabrahmaññasuttaṃ

38. Sāvatthinidānaṃ. “Brahmaññañca vo, bhikkhave, desessāmi, brahmaññatthañca. Taṃ suṇātha. Katamañca, bhikkhave, brahmaññaṃ? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Idaṃ vuccati, bhikkhave, brahmaññaṃ. Katamo ca, bhikkhave, brahmaññattho? Yo kho, bhikkhave, rāgakkhayo dosakkhayo mohakkhayo – ayaṃ vuccati, bhikkhave, brahmaññattho”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

[三八] 第八 婆罗门法（二）

一～二 舍卫城因缘。

三 “诸比丘！我要为你们说婆罗门法和婆罗门义，请仔细听。

四 诸比丘！什么是婆罗门法呢？就是这八支圣道。即：正确的见解、[正确的思维、正确的言语、正确的行为、正确的生计、正确的努力、正确的忆念、]正确的禅定。诸比丘！这就称为婆罗门法。

五 诸比丘！什么是婆罗门义呢？诸比丘！贪欲的灭尽、瞋恚的灭尽、愚痴的灭尽。诸比丘！这就称为婆罗门义。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.4 Paṭipattivagga 行品 (SN 45.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.9 Paṭhamabrahmacariyasutta 梵行之一 (SN 45.39)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Paṭhamabrahmacariyasuttaṃ

39. Sāvatthinidānaṃ. “Brahmacariyañca vo, bhikkhave, desessāmi, brahmacariyaphalāni ca. Taṃ suṇātha. Katamañca, bhikkhave, brahmacariyaṃ? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Idaṃ vuccati, bhikkhave, brahmacariyaṃ. Katamāni ca, bhikkhave, brahmacariyaphalāni? Sotāpattiphalaṃ, sakadāgāmiphalaṃ, anāgāmiphalaṃ, arahattaphalaṃ – imāni vuccanti, bhikkhave, brahmacariyaphalānī”ti. Navamaṃ.

☸---------------------------------------------------------------------

[三九] 第九 梵行（一）

一～二 舍卫城因缘。

三 “诸比丘！我要为你们说梵行和梵行果，请仔细听。

四 诸比丘！什么是梵行呢？就是这八支圣道。即：正确的见解、[正确的思维、正确的言语、正确的行为、正确的生计、正确的努力、正确的忆念、]正确的禅定。诸比丘！这就称为梵行。

五 诸比丘！什么是梵行果呢？诸比丘！即：预流果、一来果、不还果、阿罗汉果。诸比丘！这就称为梵行果。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.4 Paṭipattivagga 行品 (SN 45.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.10 Dutiyabrahmacariyasutta 梵行之二 (SN 45.40)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Dutiyabrahmacariyasuttaṃ

40. Sāvatthinidānaṃ. “Brahmacariyañca vo, bhikkhave, desessāmi, brahmacariyatthañca. Taṃ suṇātha. Katamañca, bhikkhave, brahmacariyaṃ? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Idaṃ vuccati, bhikkhave, brahmacariyaṃ. Katamo ca, bhikkhave, brahmacariyattho? Yo kho, bhikkhave, rāgakkhayo dosakkhayo mohakkhayo – ayaṃ vuccati, bhikkhave, brahmacariyattho”ti. Dasamaṃ.

Paṭipattivaggo catuttho.

Tassuddānaṃ –

Paṭipatti paṭipanno ca, viraddhañca pāraṃgamā;

Sāmaññena ca dve vuttā, brahmaññā apare duve;

Brahmacariyena dve vuttā, vaggo tena pavuccatīti.

☸---------------------------------------------------------------------

[四〇] 第十 梵行（二）

一～三 舍卫城因缘。

三 诸比丘！我要为你们说梵行和梵行义，请仔细听。

四 诸比丘！什么是梵行呢？就是这八支圣道。即：正确的见解、[正确的思维、正确的言语、正确的行为、正确的生计、正确的努力、正确的忆念、]正确的禅定。诸比丘！这就称为梵行。

五 诸比丘！什么是梵行义呢？诸比丘！贪欲的灭尽、瞋恚的灭尽、愚痴的灭尽。诸比丘！这就称为梵行义。”

第四行品（完）

以上均是舍卫城因缘。

此品之摄颂曰：

行以及行者

错过和到达彼岸

两种沙门法

两种婆罗门法

两种梵行说

本品如是说

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.5 Aññatitthiyapeyyālavagga 其他教派相关开示品 (SN 45.41-48)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.1 Rāgavirāgasutta 远离贪欲 (SN 45.41)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Aññatitthiyapeyyālavaggo

1. Rāgavirāgasuttaṃ

41. Sāvatthinidānaṃ. “Sace vo, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – ‘kimatthiyaṃ, āvuso, samaṇe gotame brahmacariyaṃ vussatī’ti, evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha – ‘rāgavirāgatthaṃ kho, āvuso, bhagavati brahmacariyaṃ vussatī’ti. Sace pana vo, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – ‘atthi panāvuso, maggo, atthi paṭipadā rāgavirāgāyā’ti, evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha – ‘atthi kho, āvuso, maggo, atthi paṭipadā rāgavirāgāyā’ti. Katamo ca, bhikkhave, maggo, katamā ca paṭipadā rāgavirāgāya? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Ayaṃ, bhikkhave, maggo, ayaṃ paṭipadā rāgavirāgāyāti. Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyāthā”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

异学广说

[四一] 第一 远离贪欲

一 舍卫城因缘。

二 那时，有众多比丘来到世尊的住处。到了之后，向世尊行礼，坐在一边。坐在一边的那些比丘，对世尊说……（此处省略）……

三 “诸比丘！如果其他教派的修行者，这样问你们：‘贤友们，你们为了什么在沙门乔达摩那里修梵行呢？’诸比丘！如果被这样问，你们应该这样回答那些其他教派的修行者：‘贤友们，是为了远离贪欲，我们在世尊那里修梵行。’

四 诸比丘！如果其他教派的修行者，再这样问你们：‘那么，贤友们，是否有道路，是否有方法可以达到远离贪欲呢？’诸比丘！如果被这样问，你们应该这样回答那些其他教派的修行者：‘是的，贤友们，有道路，有方法可以达到远离贪欲。’

五 诸比丘！那道路是什么？那方法是什么，可以达到远离贪欲呢？就是这八支圣道。即是：正确的见解、[正确的思维、正确的言语、正确的行为、正确的生计、正确的努力、正确的忆念、]正确的禅定。诸比丘！这就是那道路，这就是那方法，可以达到远离贪欲。

诸比丘！如果被这样问，你们应该这样回答那些其他教派的修行者。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.5 Aññatitthiyapeyyālavagga 其他教派相关开示品 (SN 45.41-48)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.2--7 Saṃyojanappahānādisuttachakka 断除诸结至知见等六经 (SN 45.42-47)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2-7. Saṃyojanappahānādisuttachakkaṃ

42-47. “Sace vo, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – ‘kimatthiyaṃ, āvuso, samaṇe gotame brahmacariyaṃ vussatī’ti, evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha – ‘saṃyojanappahānatthaṃ kho, āvuso, bhagavati brahmacariyaṃ vussatī’ti…pe… ‘anusayasamugghātanatthaṃ kho, āvuso, bhagavati brahmacariyaṃ vussatī’ti…pe… ‘addhānapariññatthaṃ kho, āvuso, bhagavati brahmacariyaṃ vussatī’ti…pe… ‘āsavānaṃ khayatthaṃ kho, āvuso, bhagavati brahmacariyaṃ vussatī’ti…pe… ‘vijjāvimuttiphalasacchikiriyatthaṃ kho, āvuso, bhagavati brahmacariyaṃ vussatī’ti…pe… ‘ñāṇadassanatthaṃ kho, āvuso, bhagavati brahmacariyaṃ vussatī’ti…pe…. Sattamaṃ.

☸---------------------------------------------------------------------

[四二] 第二 结

一 舍卫城因缘。

二 “诸比丘！如果其他教派的修行者，这样问你们：‘贤友们，你们为了什么在沙门乔达摩那里修梵行呢？’诸比丘！如果被这样问，你们应该这样回答那些其他教派的修行者：‘贤友们，是为了断除诸结，我们在世尊那里修梵行。’……（后续问答同前，目的不同）……

[四三] 第三 潜在烦恼

一 舍卫城因缘。

二 ……（同上）……‘贤友们！是为了根除潜在烦恼，我们在世尊那里修梵行。’……（后续问答同前）……

[四四] 第四 生死旅程

一 舍卫城因缘。

二 ……（同上）……‘贤友们！是为了彻底了知生死旅程，我们在世尊那里修梵行。’……（后续问答同前）……

[四五] 第五 漏尽

一 舍卫城因缘。

二 ……（同上）……‘贤友们！是为了灭尽诸漏，我们在世尊那里修梵行。’……（后续问答同前）……

[四六] 第六 智慧解脱

一 舍卫城因缘。

二 ……（同上）……‘贤友们！是为了亲证智慧解脱之果，我们在世尊那里修梵行。’……（后续问答同前）……

[四七] 第七 知见

一 舍卫城因缘。

二 ……（同上）……‘贤友们！是为了获得知见，我们在世尊那里修梵行。’……（后续问答同前）……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.5 Aññatitthiyapeyyālavagga 其他教派相关开示品 (SN 45.41-48)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.8 Anupādāparinibbānasutta 无执取涅槃 (SN 45.48)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Anupādāparinibbānasuttaṃ

48. Sāvatthinidānaṃ. “Sace vo, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – ‘kimatthiyaṃ, āvuso, samaṇe gotame brahmacariyaṃ vussatī’ti, evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha – ‘anupādāparinibbānatthaṃ kho, āvuso, bhagavati brahmacariyaṃ vussatī’ti. Sace pana vo, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – ‘atthi panāvuso, maggo, atthi paṭipadā anupādāparinibbānāyā’ti, evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha – ‘atthi kho, āvuso, maggo, atthi paṭipadā anupādāparinibbānāyā’ti. Katamo ca, bhikkhave, maggo, katamā ca paṭipadā anupādāparinibbānāya? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Ayaṃ, bhikkhave, maggo, ayaṃ paṭipadā anupādāparinibbānāyāti. Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyāthā”ti. Aṭṭhamaṃ.

Aññatitthiyapeyyālavaggo pañcamo.

Tassuddānaṃ –

Virāgasaṃyojanaṃ anusayaṃ, addhānaṃ āsavā khayā;

Vijjāvimuttiñāṇañca, anupādāya aṭṭhamī.

☸---------------------------------------------------------------------

[四八] 第八 无执取

一 舍卫城因缘。

二 “诸比丘！如果其他教派的修行者，这样问你们：‘贤友们，你们为了什么在沙门乔达摩那里修梵行呢？’诸比丘！如果被这样问，你们对那些其他教派的修行者，应该这样回答：‘贤友们！是为了无执取地达到最终寂灭（般涅槃），我们在世尊那里修梵行。’

三 “诸比丘！如果其他教派的修行者，这样问你们：‘那么，贤友们，是否有道路，是否有方法可以达到无执取地最终寂灭呢？’诸比丘！如果被这样问，你们对那些其他教派的修行者，应该这样回答：‘贤友们！有道路、有方法可以达到无执取地最终寂灭。’

四 诸比丘！那道路是什么？那方法是什么，可以达到无执取地最终寂灭呢？就是这八支圣道。即：正确的见解、[正确的思维、正确的言语、正确的行为、正确的生计、正确的努力、正确的忆念、]正确的禅定。诸比丘！这就是那道路，这就是那方法，可以达到无执取地最终寂灭。

诸比丘！如果被这样问，你们对那些其他教派的修行者，应该这样回答。”

异学广说（完）

此（广说）之摄颂曰：

远离、结、潜在烦恼

旅程与漏尽

智慧解脱及知见

第八是无执取

（接续为）太阳相关开示品

以上均是舍卫城因缘。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.6 Sūriyapeyyālavagga 太阳相关开示品 (SN 45.49-62)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.6.1 Kalyāṇamittasutta 善友 (SN 45.49)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Sūriyapeyyālavaggo

1. Kalyāṇamittasuttaṃ

49. Sāvatthinidānaṃ. “Sūriyassa, bhikkhave, udayato etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ – aruṇuggaṃ; evameva kho, bhikkhave, bhikkhuno ariyassa aṭṭhaṅgikassa maggassa uppādāya etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ – kalyāṇamittatā. Kalyāṇamittassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ – ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissati. Kathañca, bhikkhave, bhikkhu kalyāṇamitto ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti? Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe… sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ kho, bhikkhave, bhikkhu kalyāṇamitto ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarotī”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

太阳相关开示品

[四九] 第一 善友（一）

二 “诸比丘！正如太阳升起时，有它的先导和前兆，那就是黎明的曙光。诸比丘！同样地，对于比丘八支圣道的生起，也有它的先导和前兆，那就是善友关系。

三 诸比丘！对于拥有善友的比丘，可以期望他会修习八支圣道，会多修习八支圣道。

诸比丘！拥有善友的比丘，是如何修习八支圣道？如何多修习八支圣道的呢？

四 诸比丘！在此，有比丘修习正见，依赖于远离，依赖于离贪，依赖于灭尽，最终趋向于放舍。[修习正思维，依赖于远离，依赖于离贪，依赖于灭尽，最终趋向于放舍。修习正语，依赖于远离，依赖于离贪，依赖于灭尽，最终趋向于放舍。修习正业，依赖于远离，依赖于离贪，依赖于灭尽，最终趋向于放舍。修习正命，依赖于远离，依赖于离贪，依赖于灭尽，最终趋向于放舍。修习正精进，依赖于远离，依赖于离贪，依赖于灭尽，最终趋向于放舍。修习正念，依赖于远离，依赖于离贪，依赖于灭尽，最终趋向于放舍。]修习正定，依赖于远离，依赖于离贪，依赖于灭尽，最终趋向于放舍。诸比丘！像这样，拥有善友的比丘，修习八支圣道，多修习八支圣道。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.6 Sūriyapeyyālavagga 太阳相关开示品 (SN 45.49-62)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.6.2--6 Sīlasampadādisuttapañcaka 具足戒律至具足不放逸等五经 (SN 45.50-54)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2-6. Sīlasampadādisuttapañcakaṃ

50-54. “Sūriyassa, bhikkhave, udayato etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ – aruṇuggaṃ; evameva kho, bhikkhave, bhikkhuno ariyassa aṭṭhaṅgikassa maggassa uppādāya etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ – sīlasampadā. Sīlasampannassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ… yadidaṃ – chandasampadā… yadidaṃ – attasampadā… yadidaṃ – diṭṭhisampadā… yadidaṃ – appamādasampadā…. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

[五〇] 第二 戒律（一）

二 “诸比丘！正如太阳升起时，有它的先导和前兆，那就是黎明的曙光。诸比丘！同样地，对于比丘八支圣道的生起，也有它的先导和前兆，那就是具足戒律。

三 “诸比丘！对于具足戒律的比丘……（修习方式同上）……

[五一] 第三 善法欲（一）

二 ……（同上）……先导和前兆，是具足善法欲……（修习方式同上）……

[五二] 第四 自我策励（一）

二 ……（同上）……[先导和前兆，是]具足自我策励……（修习方式同上）……

[五三] 第五 正见（一）

二 ……（同上）……[先导和前兆，是]具足正见……（修习方式同上）……

[五四] 第六 不放逸（一）

二 ……（同上）……[先导和前兆，是]具足不放逸……（修习方式同上）……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.6 Sūriyapeyyālavagga 太阳相关开示品 (SN 45.49-62)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.6.7 Yonisomanasikārasampadāsutta 具足如理作意 (SN 45.55)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Yonisomanasikārasampadāsuttaṃ

55. “Sūriyassa, bhikkhave, udayato etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ – aruṇuggaṃ; evameva kho, bhikkhave, bhikkhuno ariyassa aṭṭhaṅgikassa maggassa uppādāya etaṃ pubbaṅgamaṃ etaṃ pubbanimmittaṃ, yadidaṃ – yonisomanasikārasampadā. Yonisomanasikārasampannassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ – ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissati. Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti? Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe… sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ kho, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarotī”ti. Sattamaṃ.

☸---------------------------------------------------------------------

[五五] 第七 具足如理作意（一）

二 “诸比丘！正如太阳升起时，有它的先导和前兆，那就是黎明的曙光。诸比丘！同样地，对于比丘八支圣道的生起，也有它的先导和前兆，那就是具足如理作意。

三 “诸比丘！对于具足如理作意的比丘，可以期望他会修习八支圣道，会多修习八支圣道。诸比丘！具足如理作意的比丘，是如何修习八支圣道？如何多修习八支圣道的呢？

四 诸比丘！在此，有比丘修习正见，依赖于远离，依赖于离贪，依赖于灭尽，最终趋向于放舍。[修习正思维，依赖于远离，依赖于离贪，依赖于灭尽，最终趋向于放舍。修习正语，依赖于远离，依赖于离贪，依赖于灭尽，最终趋向于放舍。修习正业，依赖于远离，依赖于离贪，依赖于灭尽，最终趋向于放舍。修习正命，依赖于远离，依赖于离贪，依赖于灭尽，最终趋向于放舍。修习正精进，依赖于远离，依赖于离贪，依赖于灭尽，最终趋向于放舍。修习正念，依赖于远离，依赖于离贪，依赖于灭尽，最终趋向于放舍。]修习正定，依赖于远离，依赖于离贪，依赖于灭尽，最终趋向于放舍。诸比丘！像这样，具足如理作意的比丘，修习八支圣道、多修习八支圣道。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.6 Sūriyapeyyālavagga 太阳相关开示品 (SN 45.49-62)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.6.8 Dutiyakalyāṇamittasutta 善友之二 (SN 45.56)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

1. Kalyāṇamittasuttaṃ

☼ 【修行团体 ─➢ 如同曙光初现，照破无明！】

56. “Sūriyassa, bhikkhave, udayato etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ –

“诸比丘！正如太阳升起时，有它的先导和前兆，即黎明的曙光。

aruṇuggaṃ; evameva kho, bhikkhave, bhikkhuno ariyassa aṭṭhaṅgikassa maggassa uppādāya etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ – kalyāṇamittatā.”

诸比丘！同样地，对于比丘八支圣道的生起，也有它的先导和前兆，那就是善友关系。”

“Kalyāṇamittassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ – ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissati.

“诸比丘！对于拥有善友的比丘，可以期望他会修习八支圣道，会多修习八支圣道。

Kathañca, bhikkhave, bhikkhu kalyāṇamitto ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti?

诸比丘！拥有善友的比丘，是如何修习八支圣道？如何多修习八支圣道的呢？

Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ…pe… sammāsamādhiṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ.

诸比丘！在此，有比丘：

➊ 为了最终调伏贪欲、为了最终调伏瞋恚、为了最终调伏愚痴，而修习‘正见’。

➋ 为了最终调伏贪欲、为了最终调伏瞋恚、为了最终调伏愚痴，而修习‘正思维’。

➌ 为了最终调伏贪欲、为了最终调伏瞋恚、为了最终调伏愚痴，而修习‘正语’。

➍ 为了最终调伏贪欲、为了最终调伏瞋恚、为了最终调伏愚痴，而修习‘正业’。

➎ 为了最终调伏贪欲、为了最终调伏瞋恚、为了最终调伏愚痴，而修习‘正命’。

➏ 为了最终调伏贪欲、为了最终调伏瞋恚、为了最终调伏愚痴，而修习‘正精进’。

➐ 为了最终调伏贪欲、为了最终调伏瞋恚、为了最终调伏愚痴，而修习‘正念’。

➑ 为了最终调伏贪欲、为了最终调伏瞋恚、为了最终调伏愚痴，而修习‘正定’。

Evaṃ kho, bhikkhave, bhikkhu kalyāṇamitto ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarotī”ti. Paṭhamaṃ.

诸比丘！像这样，拥有善友的比丘，修习八支圣道，多修习八支圣道。”

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.6 Sūriyapeyyālavagga 太阳相关开示品 (SN 45.49-62)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.6.9--13 Dutiyasīlasampadādisuttapañcaka 具足戒律至具足不放逸等五经之二 (SN 45.57-61)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2-6. Sīlasampadādisuttapañcakaṃ

57-61. “Sūriyassa, bhikkhave, udayato etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ – aruṇuggaṃ; evameva kho, bhikkhave, bhikkhuno ariyassa aṭṭhaṅgikassa maggassa uppādāya etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ – sīlasampadā…pe… yadidaṃ – chandasampadā…pe… yadidaṃ – attasampadā…pe… yadidaṃ – diṭṭhisampadā…pe… yadidaṃ – appamādasampadā…pe…. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

[五七] 第九 戒律（二）

二 诸比丘！正如太阳升起时，[有它的先导和前兆，那就是黎明的曙光。诸比丘！同样地，对于比丘八支圣道的生起，也有它的先导和前兆，]那就是具足戒律……（修习方式同 SN 45.56）……

[五八] 第十 善法欲（二）

二 ……（同上）……[先导和前兆]是具足善法欲……（修习方式同 SN 45.56）……

[五九] 第十一 自我策励（二）

二 ……（同上）……[先导和前兆]是具足自我策励……（修习方式同 SN 45.56）……

[六〇] 第十二 正见（二）

二 ……（同上）……[先导和前兆]是具足正见……（修习方式同 SN 45.56）……

[六一] 第十三 不放逸（二）

二 ……（同上）……[先导和前兆]是具足不放逸……（修习方式同 SN 45.56）……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.6 Sūriyapeyyālavagga 太阳相关开示品 (SN 45.49-62)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.6.14 Dutiyayonisomanasikārasampadāsutta 具足如理作意之二 (SN 45.62)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Yonisomanasikārasampadāsuttaṃ

62. “Yadidaṃ – yonisomanasikārasampadā. Yonisomanasikārasampannassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ – ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissati. Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti? Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ…pe… sammāsamādhiṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ. Evaṃ kho, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarotī”ti. Sattamaṃ.

Sūriyapeyyālavaggo chaṭṭho.

Tassuddānaṃ –

Kalyāṇamittaṃ sīlañca, chando ca attasampadā;

Diṭṭhi ca appamādo ca, yoniso bhavati sattamaṃ.

☸---------------------------------------------------------------------

[六二] 第十四 具足如理作意（二）

二 “……（同上）……[先导和前兆]是具足如理作意。

三 “诸比丘！对于具足如理作意的比丘，可以期望他会修习[八支圣道，会多修习八支圣道。]诸比丘！具足如理作意的比丘，是如何修习八支圣道？如何多修习八支圣道的呢？

四 诸比丘！在此，有比丘为了最终调伏贪欲、为了最终调伏瞋恚、为了最终调伏愚痴，而修习正见。[为了最终调伏贪欲、为了最终调伏瞋恚、为了最终调伏愚痴，而修习正思维。为了最终调伏贪欲、为了最终调伏瞋恚、为了最终调伏愚痴，而修习正语。为了最终调伏贪欲、为了最终调伏瞋恚、为了最终调伏愚痴，而修习正业。为了最终调伏贪欲、为了最终调伏瞋恚、为了最终调伏愚痴，而修习正命。为了最终调伏贪欲、为了最终调伏瞋恚、为了最终调伏愚痴，而修习正精进。为了最终调伏贪欲、为了最终调伏瞋恚、为了最终调伏愚痴，而修习正念。]为了最终调伏贪欲、为了最终调伏瞋恚、为了最终调伏愚痴，而修习正定。诸比丘！像这样，具足如理作意的比丘，修习八支圣道，多修习八支圣道。”

太阳相关开示品（完）

此广说之摄颂曰：

善友以及戒

善法欲、自我策励

正见与不放逸

第七是如理作意

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.7 Ekadhammapeyyālavagga 一法相关开示品 (SN 45.63-76)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.7.1 Kalyāṇamittasutta 善友之一 (SN 45.63)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Ekadhammapeyyālavaggo

1. Kalyāṇamittasuttaṃ

63. Sāvatthinidānaṃ. “Ekadhammo, bhikkhave, bahūpakāro ariyassa aṭṭhaṅgikassa maggassa uppādāya. Katamo ekadhammo? Yadidaṃ – kalyāṇamittatā. Kalyāṇamittassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ – ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissati. Kathañca, bhikkhave, bhikkhu kalyāṇamitto ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti? Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe… sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ kho, bhikkhave, bhikkhu kalyāṇamitto ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarotī”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

一 法广说（一）

舍卫城因缘。

一 依赖远离

[六三] 第一 善友（一）

二 “诸比丘！有一种法，对于八支圣道的生起，非常有助益。是哪一种法呢？那就是善友关系。

三 “诸比丘！对于拥有善友的比丘，可以期望他会修习八支圣道，会多修习八支圣道。诸比丘！拥有善友的比丘，是如何修习八支圣道？如何多修习八支圣道的呢？

四 诸比丘！在此，有比丘修习正见，依赖于远离，依赖于离贪，依赖于灭尽，最终趋向于放舍。[……正思维……正语……正业……正命……正精进……正念……]修习正定，依赖于远离，依赖于离贪，依赖于灭尽，最终趋向于放舍。诸比丘！像这样，拥有善友的比丘，修习八支圣道，多修习八支圣道。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.7 Ekadhammapeyyālavagga 一法相关开示品 (SN 45.63-76)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.7.2--6 Sīlasampadādisuttapañcaka 具足戒律至具足不放逸等五经之一 (SN 45.64-68)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2-6. Sīlasampadādisuttapañcakaṃ

64-68. “Ekadhammo, bhikkhave, bahūpakāro ariyassa aṭṭhaṅgikassa maggassa uppādāya. Katamo ekadhammo? Yadidaṃ – sīlasampadā…pe… yadidaṃ – chandasampadā…pe… yadidaṃ – attasampadā…pe… yadidaṃ – diṭṭhisampadā…pe… yadidaṃ – appamādasampadā…pe…. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

[六四] 第二 戒律（一）

二 诸比丘！有一种法，对于八支圣道的生起，非常有助益。是哪一种法呢？那就是具足戒律……（修习方式同上）……

[六五] 第三 善法欲（一）

二 ……那就是具足善法欲……（修习方式同上）……

[六六] 第四 自我策励（一）

二 ……那就是具足自我策励……（修习方式同上）……

[六七] 第五 正见（一）

二 ……那就是具足正见……（修习方式同上）……

[六八] 第六 不放逸（一）

二 ……那就是具足不放逸……（修习方式同上）……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.7 Ekadhammapeyyālavagga 一法相关开示品 (SN 45.63-76)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.7.7 Yonisomanasikārasampadāsutta 具足如理作意之一 (SN 45.69)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Yonisomanasikārasampadāsuttaṃ

69. “Yadidaṃ – yonisomanasikārasampadā. Yonisomanasikārasampannassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ – ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissati. Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti? Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe… sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ kho, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarotī”ti. Sattamaṃ.

☸---------------------------------------------------------------------

[六九] 第七 具足如理作意（一）

二 “……那就是具足如理作意。

三 “诸比丘！对于具足如理作意的比丘，可以期望他会修习八支圣道，会多修习八支圣道。诸比丘！具足如理作意的比丘，是如何修习八支圣道？如何多修习八支圣道的呢？

四 诸比丘！在此，有比丘修习正见，依赖于远离，依赖于离贪，依赖于灭尽，最终趋向于放舍。[……正思维……正语……正业……正命……正精进……正念……]修习正定，依赖于远离，依赖于离贪，依赖于灭尽，最终趋向于放舍。诸比丘？像这样，具足如理作意的比丘，修习八支圣道，多修习八支圣道。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.7 Ekadhammapeyyālavagga 一法相关开示品 (SN 45.63-76)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.7.8 Dutiyakalyāṇamittasutta 善友之二 (SN 45.70)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

1. Kalyāṇamittasuttaṃ

☼ 【修行团体 ─➢ 生起八圣道，这唯一之法！】

70. Sāvatthinidānaṃ.

舍卫城因缘。

“Ekadhammo, bhikkhave, bahūpakāro ariyassa aṭṭhaṅgikassa maggassa uppādāya.

“诸比丘！有一种法，对于八支圣道的生起，非常有助益。

Katamo ekadhammo? Yadidaṃ – kalyāṇamittatā.

是哪一种法呢？那就是善友关系。

Kalyāṇamittassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ – ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissati.

诸比丘！对于拥有善友的比丘，可以期望他会修习八支圣道，会多修习八支圣道。

Kathañca, bhikkhave, bhikkhu kalyāṇamitto ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti?

诸比丘！拥有善友的比丘，是如何修习八支圣道，如何多修习八支圣道的呢？

Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ…pe… sammāsamādhiṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ.

诸比丘！在此，有比丘：

➊ 为了最终调伏贪欲、为了最终调伏瞋恚、为了最终调伏愚痴，而修习‘正见’。

➋ 为了最终调伏贪欲、为了最终调伏瞋恚、为了最终调伏愚痴，而修习‘正思维’。

➌ 为了最终调伏贪欲、为了最终调伏瞋恚、为了最终调伏愚痴，而修习‘正语’。

➍ 为了最终调伏贪欲、为了最终调伏瞋恚、为了最终调伏愚痴，而修习‘正业’。

➎ 为了最终调伏贪欲、为了最终调伏瞋恚、为了最终调伏愚痴，而修习‘正命’。

➏ 为了最终调伏贪欲、为了最终调伏瞋恚、为了最终调伏愚痴，而修习‘正精进’。

➐ 为了最终调伏贪欲、为了最终调伏瞋恚、为了最终调伏愚痴，而修习‘正念’。

➑ 为了最终调伏贪欲、为了最终调伏瞋恚、为了最终调伏愚痴，而修习‘正定’。

Evaṃ kho, bhikkhave, bhikkhu kalyāṇamitto ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarotī”ti. Paṭhamaṃ.

诸比丘！像这样，拥有善友的比丘，修习八支圣道，多修习八支圣道。”

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.7 Ekadhammapeyyālavagga 一法中略品 (SN 45.63-76)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.7.9--13 Dutiyasīlasampadādisuttapañcaka 戒具足至不放逸具足等五经之二 (SN 45.71-75)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2-6. Sīlasampadādisuttapañcakaṃ

71-75. Sāvatthinidānaṃ. “Ekadhammo, bhikkhave, bahūpakāro ariyassa aṭṭhaṅgikassa maggassa uppādāya. Katamo ekadhammo? Yadidaṃ – sīlasampadā…pe… yadidaṃ – chandasampadā…pe… yadidaṃ – attasampadā…pe… yadidaṃ – diṭṭhisampadā…pe… yadidaṃ – appamādasampadā…pe…. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［七一］ 第九 戒（二）

二 ……就是戒具足……等等……

［七二］ 第十 志欲（二）

二 ……就是志欲具足……等等……

［七三］ 第十一 我（二）

二 ……就是我具足……等等……

［七四］ 第十二 见（二）

二 ……就是见具足……等等……

［七五］ 第十三 不放逸（二）

二 ……就是不放逸具足……等等……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.7 Ekadhammapeyyālavagga 一法中略品 (SN 45.63-76)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.7.14 Dutiyayonisomanasikārasampadāsutta 作意具足之二 (SN 45.76)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Yonisomanasikārasampadāsuttaṃ

76. “Yadidaṃ – yonisomanasikārasampadā. Yonisomanasikārasampannassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ – ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissati. Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti? Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti…pe… sammāsamādhiṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ. Evaṃ kho, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarotī”ti. Sattamaṃ.

Ekadhammapeyyālavaggo sattamo.

Tassuddānaṃ –

Kalyāṇamittaṃ sīlañca, chando ca attasampadā;

Diṭṭhi ca appamādo ca, yoniso bhavati sattamaṃ.

☸---------------------------------------------------------------------

［七六］ 第十四 作意具足（二）

二 “……就是如理作意具足。

三 比丘们！对于具足如理作意的比丘，可以期望他修习八圣道，多修八圣道。比丘们！

具足如理作意的比丘，如何修习八圣道，多修八圣道呢？

四 比丘们！于此有比丘，为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴

调伏，而修习正见。[……正思维……正语……正业……正命……正精进……正念

……] 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习正定。

比丘们！像这样，具足如理作意的比丘，修习八圣道，多修八圣道。”

一法广说（终）

此广说之摄颂曰

善友以及戒

志欲我具足

见与不放逸

第七是如理

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.8 Dutiyaekadhammapeyyālavagga 一法中略二品 (SN 45.77-90)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.8.1 Kalyāṇamittasutta 善友之一 (SN 45.77)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Dutiyaekadhammapeyyālavaggo

1. Kalyāṇamittasuttaṃ

77. Sāvatthinidānaṃ. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yena anuppanno vā ariyo aṭṭhaṅgiko maggo uppajjati, uppanno vā ariyo aṭṭhaṅgiko maggo bhāvanāpāripūriṃ gacchati, yathayidaṃ, bhikkhave, kalyāṇamittatā. Kalyāṇamittassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ – ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissati. Kathañca, bhikkhave, bhikkhu kalyāṇamitto ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti? Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ…pe… sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ kho, bhikkhave, bhikkhu kalyāṇamitto ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarotī”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

一 法广说（二）

舍卫城因缘。

一 远离依止

［七七］ 第一 善友（一）

二 “比丘们！我没有看到任何其他一法，能让未生起的八圣道生起；让已生起的八圣道，使修

习圆满。比丘们！这就是善友。

三 “比丘们！对于有善友的比丘，可以期望他修习八圣道，多修八圣道。比丘们！有善

友的比丘，如何修习八圣道，多修八圣道呢？

四 比丘们！于此有比丘，依止远离、依止离贪、依止灭尽，导向于舍弃，修习正见。[……正

思维……正语……正业……正命……正精进……正念……] 依止远离、依止离贪、依止灭

尽，导向于舍弃，修习正定。比丘们！像这样，有善友的比丘，修习八圣道，多修八

圣道。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.8 Dutiyaekadhammapeyyālavagga 一法中略二品 (SN 45.77-90)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.8.2--6 Sīlasampadādisuttapañcaka 戒具足至不放逸具足等五经之一 (SN 45.78-82)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2-6. Sīlasampadādisuttapañcakaṃ

78-82. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yena anuppanno vā ariyo aṭṭhaṅgiko maggo uppajjati, uppanno vā ariyo aṭṭhaṅgiko maggo bhāvanāpāripūriṃ gacchati, yathayidaṃ, bhikkhave, sīlasampadā…pe… yathayidaṃ, bhikkhave, chandasampadā…pe… yathayidaṃ, bhikkhave, attasampadā…pe… yathayidaṃ, bhikkhave, diṭṭhisampadā…pe… yathayidaṃ, bhikkhave, appamādasampadā…pe…. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［七八］ 第二 戒（一）

二 比丘们！我没有看到任何其他一法……等等……。比丘们！这就是戒具足……等等……

［七九］ 第三 志欲（一）

二 ……比丘们！这就是志欲具足……等等……

［八十］ 第四 我（一）

二 ……比丘们！这就是我具足……等等……

［八一］ 第五 见（一）

二 ……比丘们！这就是见具足……等等……

［八二］ 第六 不放逸（一）

二 比丘们！这就是不放逸具足……等等……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.8 Dutiyaekadhammapeyyālavagga 一法中略二品 (SN 45.77-90)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.8.7 Yonisomanasikārasampadāsutta 作意具足之一 (SN 45.83)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Yonisomanasikārasampadāsuttaṃ

83. “Yathayidaṃ, bhikkhave, yonisomanasikārasampadā. Yonisomanasikārasampannassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ – ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissati. Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti? Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ…pe… sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ kho, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarotī”ti. Sattamaṃ.

☸---------------------------------------------------------------------

［八三］ 第七 作意具足（一）

二 ……比丘们！这就是如理作意具足。

三 “比丘们！对于具足如理作意的比丘，可以期望他修习八圣道，多修八圣道。比丘

们！具足如理作意的比丘，如何修习八圣道，多修八圣道呢？

四 比丘们！于此有比丘，依止远离、依止离贪、依止灭尽，导向于舍弃，修习正见。[……正

思维……正语……正业……正命……正精进……正念……] 依止远离、依止离贪、依止灭

尽，导向于舍弃，而修习正定。比丘们！像这样，具足如理作意的比丘，修习八圣道，

多修八圣道。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.8 Dutiyaekadhammapeyyālavagga 一法中略二品 (SN 45.77-90)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.8.8 Dutiyakalyāṇamittasutta 善友之二 (SN 45.84)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

1. Kalyāṇamittasuttaṃ

84. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yena anuppanno vā ariyo aṭṭhaṅgiko maggo uppajjati, uppanno vā ariyo aṭṭhaṅgiko maggo bhāvanāpāripūriṃ gacchati, yathayidaṃ, bhikkhave, kalyāṇamittatā. Kalyāṇamittassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ – ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissati. Kathañca, bhikkhave, bhikkhu kalyāṇamitto ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti? Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ…pe… sammāsamādhiṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ. Evaṃ kho, bhikkhave, bhikkhu kalyāṇamitto ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarotī”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

［八四］ 第一 善友（二）

二 “比丘们！我没有看到任何其他一法，能让未生起的八圣道生起；让已生起的八圣道，使

修习圆满。比丘们！这就是善友。

三 “比丘们！对于有善友的比丘，可以期望他修习八圣道，多修八圣道。比丘们！有

善友的比丘！如何修习八圣道，多修八圣道呢？

四 比丘们！于此有比丘，为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴

调伏，而修习正见。[……正思维……正语……正业……正命……正精进……正念

……] 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习正定。

比丘们！像这样，有善友的比丘，修习八圣道，多修八圣道。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.8 Dutiyaekadhammapeyyālavagga 一法中略二品 (SN 45.77-90)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.8.9--13 Dutiyasīlasampadādisuttapañcaka 戒具足至不放逸具足等五经之二 (SN 45.85-89)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2-6. Sīlasampadādisuttapañcakaṃ

85-89. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yena anuppanno vā ariyo aṭṭhaṅgiko maggo uppajjati, uppanno vā ariyo aṭṭhaṅgiko maggo bhāvanāpāripūriṃ gacchati, yathayidaṃ, bhikkhave, sīlasampadā…pe… yathayidaṃ, bhikkhave, chandasampadā…pe… yathayidaṃ, bhikkhave, attasampadā…pe… yathayidaṃ, bhikkhave, diṭṭhisampadā…pe… yathayidaṃ, bhikkhave, appamādasampadā…pe…. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［八五］ 第二 戒（二）

二 比丘们！我没有看到任何其他一法……等等……。比丘们！这就是戒具足……等等……

［八六］ 第三 志欲（二）

二 ……比丘们！这就是志欲具足……等等……

［八七］ 第四 我（二）

二 ……比丘们！这就是我具足……等等……

［八八］ 第五 见（二）

二 ……比丘们！这就是见具足……等等……

［八九］ 第六 不放逸（三）

二 ……比丘们！这就是不放逸具足……等等……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.8 Dutiyaekadhammapeyyālavagga 一法中略二品 (SN 45.77-90)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.8.14 Dutiyayonisomanasikārasampadāsutta 作意具足之二 (SN 45.90)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Yonisomanasikārasampadāsuttaṃ

90. “Yathayidaṃ, bhikkhave, yonisomanasikārasampadā. Yonisomanasikārasampannassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ – ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissati. Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti? Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ…pe… sammāsamādhiṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ. Evaṃ kho, bhikkhave, bhikkhu yonisomanasikārasampanno ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarotī”ti. Sattamaṃ.

Dutiyaekadhammapeyyālavaggo aṭṭhamo.

Tassuddānaṃ –

Kalyāṇamittaṃ sīlañca, chando ca attasampadā;

Diṭṭhi ca appamādo ca, yoniso bhavati sattamaṃ.

☸---------------------------------------------------------------------

［九十］ 第七 作意具足（二）

二 “……比丘们！这就是如理作意具足。

三 比丘们！对于具足如理作意的比丘，可以期望他修习八圣道，多修八圣道。[比丘

们！具足如理作意的比丘，如何修习八圣道？] 多修八圣道呢？

四 比丘们！于此有比丘，为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴

调伏，而修习正见。[……正思维……正语……正业……正命……正精进……正念

……] 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习正定。

比丘们！像这样，具足如理作意的比丘，修习八圣道，多修八圣道。”

一法广说（二）（终）

此广说之摄颂曰：

善友以及戒

志欲我具足

见与不放逸

第七是如理

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.11 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.9 Gaṅgāpeyyālavagga 恒河中略品 (SN 45.91-102)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.9.1 Paṭhamapācīnaninnasutta 依止东之一 (SN 45.91)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

1. Gaṅgāpeyyālavaggo

恒河中略品

1. Paṭhamapācīnaninnasuttaṃ

依止东之一

91. Sāvatthinidānaṃ.

舍卫城因缘。

【第一部分：依止远离】

✩ 【第一经、依止东之一 Paṭhamapācīnaninnasutta】

“Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā;

“比丘们！譬如！恒河（恒迦河、恒伽河 Ganges），趣向于东、倾向于东、趋入于东。

evameva kho, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.

比丘们！像这样！比丘修习八圣道分、多修八圣道分，则趣向涅盘、倾向涅盘、趋入于涅盘。

Kathañca, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro?

比丘们！如何？比丘修习八圣道分、多修八圣道分，则趣向涅盘、倾向涅盘、趋入于涅盘呢？

Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe…

➊ 比丘们！于此有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，而修习正见。

➋ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，而修习正思维。

➌ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，而修习正语。

➍ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，而修习正业。

➎ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，而修习正命。

➏ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，而修习正精进。

➐ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，而修习正念。

sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.

➑ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，而修习正定。

Evaṃ kho, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti.

比丘们！像这样！比丘修习八圣道分、多修八圣道分，则趣向涅盘、倾向涅盘、趋入于涅盘。”

Paṭhamaṃ.

依止东之一 ～恒河中略品‧第一经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.11 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.9 Gaṅgāpeyyālavagga 恒河中略品 (SN 45.91-102)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.9.2--5 Dutiyādipācīnaninnasuttacatukka 依止东之二～五 (SN 45.92-95)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2-5. Dutiyādipācīnaninnasuttacatukkaṃ

依止东之二～五

✩ 【第二经、依止东之二 Dutiyāpācīnaninnasutta】

92-95. “Seyyathāpi, bhikkhave, yamunā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā;

“比丘们！譬如！阎牟那河（夜摩那河、耶牟那河、朱木纳河、亚穆纳河 Jumna），趣向于东、倾向于东、趋入于东。

evameva kho, bhikkhave…pe…

比丘们！像这样！比丘修习八圣道分、多修八圣道分，则趣向涅盘、倾向涅盘、趋入于涅盘……。”

依止东之二 ～恒河中略品‧第二经终

✩ 【第三经、依止东之三 Tatiyapācīnaninnasutta】

seyyathāpi, bhikkhave, aciravatī nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā;

“比丘们！譬如！阿夷罗跋提河（阿致罗筏底河、阿恃多伐底河 Gandak, Little Rapti），趣向于东、倾向于东、趋入于东。

evameva kho, bhikkhave…pe…

比丘们！像这样！比丘修习八圣道分、多修八圣道分，则趣向涅盘、倾向涅盘、趋入于涅盘……。”

依止东之三 ～恒河中略品‧第三经终

✩ 【第四经、依止东之四 Catutthapācīnaninnasutta】

seyyathāpi, bhikkhave, sarabhū nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā;

“比丘们！譬如！舍劳浮河（萨罗浮河、萨罗由河、嘎哥拉河 Ghagra），趣向于东、倾向于东、趋入于东。

evameva kho, bhikkhave…pe…

比丘们！像这样！比丘修习八圣道分、多修八圣道分，则趣向涅盘、倾向涅盘、趋入于涅盘……。”

依止东之四 ～恒河中略品‧第四经终

✩ 【第五经、依止东之五 Pañcamapācīnaninnasutta】

seyyathāpi, bhikkhave, mahī nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā;

“比丘们！譬如！摩醯河（摩企河、库西河 Kusi），趣向于东、倾向于东、趋入于东。

比丘们！像这样！比丘修习八圣道分、多修八圣道分，则趣向涅盘、倾向涅盘、趋入于涅盘。

evameva kho, bhikkhave…pe….

比丘们！如何？比丘修习八圣道分、多修八圣道分，则趣向涅盘、倾向涅盘、趋入于涅盘呢？

➊ 比丘们！于此有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，而修习正见。

➋ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，而修习正思维。

➌ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，而修习正语。

➍ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，而修习正业。

➎ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，而修习正命。

➏ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，而修习正精进。

➐ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，而修习正念。

➑ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，而修习正定。

比丘们！像这样！比丘修习八圣道分、多修八圣道分，则趣向涅盘、倾向涅盘、趋入于涅盘。”

Pañcamaṃ.

依止东之五 ～恒河中略品‧第五经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.11 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.9 Gaṅgāpeyyālavagga 恒河中略品 (SN 45.91-102)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.9.6 Chaṭṭhapācīnaninnasutta 依止东之六 (SN 45.96)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Chaṭṭhapācīnaninnasuttaṃ

依止东之六

✩ 【第六经、依止东之六 Chaṭṭhapācīnaninnasutta】

96. “Seyyathāpi, bhikkhave, yā kācimā mahānadiyo, seyyathidaṃ –

“比丘们！譬如！所有大河，即：

gaṅgā, yamunā, aciravatī, sarabhū, mahī, sabbā tā pācīnaninnā pācīnapoṇā pācīnapabbhārā;

① 恒河、② 阎牟那河、③ 阿夷罗跋提河、④ 舍劳浮河、⑤ 摩醯河，所有这些都趣向于东、倾向于东、趋入于东。

evameva kho, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.

比丘们！像这样！比丘修习八圣道分、多修八圣道分，则趣向涅盘、倾向涅盘、趋入于涅盘。

Kathañca, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro?

比丘们！如何？比丘修习八圣道分、多修八圣道分，则趣向涅盘、倾向涅盘、趋入于涅盘呢？

Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ…pe…

➊ 比丘们！于此有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，而修习正见。

➋ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，而修习正思维。

➌ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，而修习正语。

➍ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，而修习正业。

➎ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，而修习正命。

➏ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，而修习正精进。

➐ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，而修习正念。

sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.

➑ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，而修习正定。

Evaṃ kho, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti.

比丘们！像这样！比丘修习八圣道分、多修八圣道分，则趣向涅盘、倾向涅盘、趋入于涅盘。”

Chaṭṭhaṃ.

依止东之六 ～恒河中略品‧第六经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.11 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.9 Gaṅgāpeyyālavagga 恒河中略品 (SN 45.91-102)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.9.7 Paṭhamasamuddaninnasutta 依止海之一 (SN 45.97)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

1. Paṭhamasamuddaninnasuttaṃ

依止海之一

✩ 【第七经、依止海之一 Paṭhamasamuddaninnasutta】

97. “Seyyathāpi, bhikkhave, gaṅgā nadī samuddaninnā samuddapoṇā samuddapabbhārā;

“比丘们！譬如！恒河（恒迦河、恒伽河 Ganges），趣向于海、倾向于海、趋入于海。

evameva kho, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.

比丘们！像这样！比丘修习八圣道分、多修八圣道分，则趣向涅盘、倾向涅盘、趋入于涅盘。

Kathañca, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro?

比丘们！如何？比丘修习八圣道分、多修八圣道分，则趣向涅盘、倾向涅盘、趋入于涅盘呢？

Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ…pe…

➊ 比丘们！于此有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，而修习正见。

➋ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，而修习正思维。

➌ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，而修习正语。

➍ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，而修习正业。

➎ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，而修习正命。

➏ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，而修习正精进。

➐ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，而修习正念。

sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.

➑ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，而修习正定。

Evaṃ kho, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti.

比丘们！像这样！比丘修习八圣道分、多修八圣道分，则趣向涅盘、倾向涅盘、趋入于涅盘。”

Paṭhamaṃ.

依止海之一 ～恒河中略品‧第七经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.11 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.9 Gaṅgāpeyyālavagga 恒河中略品 (SN 45.91-102)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.9.8--12 Dutiyādisamuddaninnasuttapañcaka 依止海之二～六 (SN 45.98-102)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2-6. Dutiyādisamuddaninnasuttapañcakaṃ

依止海之二～六

✩ 【第八经、依止海之二 Dutiyāsamuddaninnasutta】

98-102. “Seyyathāpi, bhikkhave, yamunā nadī samuddaninnā samuddapoṇā samuddapabbhārā;

“比丘们！譬如！阎牟那河（夜摩那河、耶牟那河、朱木纳河、亚穆纳河 Jumna），趣向于海、倾向于海、趋入于海。

evameva kho, bhikkhave, bhikkhu…pe…

比丘们！像这样！比丘修习八圣道分、多修八圣道分，则趣向涅盘、倾向涅盘、趋入于涅盘……。”

依止海之二 ～恒河中略品‧第八经终

✩ 【第九经、依止海之三 Tatiyasamuddaninnasutta】

seyyathāpi, bhikkhave, aciravatī nadī samuddaninnā samuddapoṇā samuddapabbhārā;

“比丘们！譬如！阿夷罗跋提河（阿致罗筏底河、阿恃多伐底河 Gandak, Little Rapti），趣向于海、倾向于海、趋入于海。

evameva kho, bhikkhave, bhikkhu…pe…

比丘们！像这样！比丘修习八圣道分、多修八圣道分，则趣向涅盘、倾向涅盘、趋入于涅盘……。”

依止海之三 ～恒河中略品‧第九经终

✩ 【第十经、依止海之四 Catutthasamuddaninnasutta】

seyyathāpi, bhikkhave, sarabhū nadī samuddaninnā samuddapoṇā samuddapabbhārā;

“比丘们！譬如！舍劳浮河（萨罗浮河、萨罗由河、嘎哥拉河 Ghagra），趣向于海、倾向于海、趋入于海。

evameva kho, bhikkhave, bhikkhu…pe…

比丘们！像这样！比丘修习八圣道分、多修八圣道分，则趣向涅盘、倾向涅盘、趋入于涅盘……。”

依止海之四 ～恒河中略品‧第十经终

✩ 【第十一经、依止海之五 Pañcamasamuddaninnasutta】

seyyathāpi, bhikkhave, mahī nadī samuddaninnā samuddapoṇā samuddapabbhārā;

“比丘们！譬如！摩醯河（摩企河、库西河 Kusi），趣向于海、倾向于海、趋入于海。

evameva kho, bhikkhave, bhikkhu…pe…

比丘们！像这样！比丘修习八圣道分、多修八圣道分，则趣向涅盘、倾向涅盘、趋入于涅盘……。”

依止海之五 ～恒河中略品‧第十一经终

✩ 【第十二经、依止海之六 Chaṭṭhasamuddaninnasutta】

seyyathāpi, bhikkhave, yā kācimā mahānadiyo, seyyathidaṃ –

“比丘们！譬如！所有大河，即：

gaṅgā, yamunā, aciravatī, sarabhū, mahī, sabbā tā samuddaninnā samuddapoṇā samuddapabbhārā;

① 恒河、② 阎牟那河、③ 阿夷罗跋提河、④ 舍劳浮河、⑤ 摩醯河，所有这些都趣向于海、倾向于海、趋入于海。

evameva kho, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.

比丘们！像这样！比丘修习八圣道分、多修八圣道分，则趣向涅盘、倾向涅盘、趋入于涅盘。

Kathañca, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro?

比丘们！如何？比丘修习八圣道分、多修八圣道分，则趣向涅盘、倾向涅盘、趋入于涅盘呢？

Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe…

➊ 比丘们！于此有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，而修习正见。

➋ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，而修习正思维。

➌ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，而修习正语。

➍ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，而修习正业。

➎ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，而修习正命。

➏ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，而修习正精进。

➐ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，而修习正念。

sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.

➑ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，而修习正定。

Evaṃ kho, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti.

比丘们！像这样！比丘修习八圣道分、多修八圣道分，则趣向涅盘、倾向涅盘、趋入于涅盘。”

Chaṭṭhaṃ.

依止海之六 ～恒河中略品‧第十二经终

（第一部分：依止远离，趣向于海第十二经终）

Gaṅgāpeyyālavaggo paṭhamo.

第九 恒河中略品（终）（原为第一品）

Tassuddānaṃ –

此品（十二经）摄颂曰：

Cha pācīnato ninnā, cha ninnā ca samuddato;

趣向东为六（一～六），趣向海亦六（七～十二）；

Ete dve cha dvādasa honti, vaggo tena pavuccatīti;

二六得十二，共说恒河品；

Gaṅgāpeyyālī pācīnaninnavācanamaggī,

中略恒河广，正道趣东海；

vivekanissitaṃ dvādasakī paṭhamakī.

十二依远离，独处为第一。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.11 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.10 Dutiyagaṅgāpeyyālavagga 恒河中略二品 (SN 45.103-138)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.10.1 Paṭhamapācīnaninnasutta 调伏东之一 (SN 45.103)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyagaṅgāpeyyālavaggo

恒河中略二品

1. Paṭhamapācīnaninnasuttaṃ

调伏东之一

【第二部分：贪欲调伏】

✩ 【第一经、调伏东之一 Paṭhamapācīnaninnasutta】

103. “Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā;

“比丘们！譬如！恒河（恒迦河、恒伽河 Ganges），趣向于东、倾向于东、趋入于东。

evameva kho, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.

比丘们！像这样！比丘修习八圣道分、多修八圣道分，则趣向涅盘、倾向涅盘、趋入于涅盘。

Kathañca, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro?

比丘们！如何？比丘修习八圣道分、多修八圣道分，则趣向涅盘、倾向涅盘、趋入于涅盘呢？

Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ…pe…

比丘们！于此有比丘，➊ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正见’。

➋ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正思维’。

➌ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正语’。

➍ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正业’。

➎ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正命’。

➏ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正精进’。

➐ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正念’。

sammāsamādhiṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ.

➑ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正定’。

Evaṃ kho, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti.

比丘们！像这样！比丘修习八圣道分、多修八圣道分，则趣向涅盘、倾向涅盘、趋入于涅盘。”

Paṭhamaṃ.

调伏东之一 ～恒河中略二品‧第一经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.11 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.10 Dutiyagaṅgāpeyyālavagga 恒河中略二品 (SN 45.103-138)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.10.2--6 Dutiyādipācīnaninnasuttapañcaka 调伏东之二～六 (SN 45.104-108)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2-6. Dutiyādipācīnaninnasuttapañcakaṃ

调伏东之二～六

✩ 【第二经、调伏东之二 Dutiyāpācīnaninnasutta】

104. “Seyyathāpi, bhikkhave, yamunā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā;

“比丘们！譬如！阎牟那河（夜摩那河、耶牟那河、朱木纳河、亚穆纳河 Jumna），趣向于东、倾向于东、趋入于东。

evameva kho, bhikkhave, bhikkhu…pe…

比丘们！像这样！比丘修习八圣道分、多修八圣道分，则趣向涅盘、倾向涅盘、趋入于涅盘……。”

dutiyaṃ.

调伏东之二 ～恒河中略二品‧第二经终

✩ 【第三经、调伏东之三 Tatiyapācīnaninnasutta】

105. “Seyyathāpi, bhikkhave, aciravatī nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā;

“比丘们！譬如！阿夷罗跋提河（阿致罗筏底河、阿恃多伐底河 Gandak, Little Rapti），趣向于东、倾向于东、趋入于东。

evameva kho, bhikkhave, bhikkhu…pe…

比丘们！像这样！比丘修习八圣道分、多修八圣道分，则趣向涅盘、倾向涅盘、趋入于涅盘……。”

tatiyaṃ.

调伏东之三 ～恒河中略二品‧第三经终

✩ 【第四经、调伏东之四 Catutthapācīnaninnasutta】

106. “Seyyathāpi, bhikkhave, sarabhū nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā;

“比丘们！譬如！舍劳浮河（萨罗浮河、萨罗由河、嘎哥拉河 Ghagra），趣向于东、倾向于东、趋入于东。

evameva kho, bhikkhave, bhikkhu…pe…

比丘们！像这样！比丘修习八圣道分、多修八圣道分，则趣向涅盘、倾向涅盘、趋入于涅盘……。”

catutthaṃ.

调伏东之四 ～恒河中略二品‧第四经终

✩ 【第五经、调伏东之五 Pañcamapācīnaninnasutta】

107. “Seyyathāpi, bhikkhave, mahī nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā;

“比丘们！譬如！摩醯河（摩企河、库西河 Kusi），趣向于东、倾向于东、趋入于东。

比丘们！像这样！比丘修习八圣道分、多修八圣道分，则趣向涅盘、倾向涅盘、趋入于涅盘。

evameva kho, bhikkhave, bhikkhu…pe…

比丘们！像这样！比丘修习八圣道分、多修八圣道分，则趣向涅盘、倾向涅盘、趋入于涅盘……。”

pañcamaṃ.

调伏东之五 ～恒河中略二品‧第五经终

✩ 【第六经、调伏东之六 Chaṭṭhapācīnaninnasutta】

108. “Seyyathāpi, bhikkhave, yā kācimā mahānadiyo, seyyathidaṃ –

“比丘们！譬如！所有大河，即：

gaṅgā, yamunā, aciravatī, sarabhū, mahī, sabbā tā pācīnaninnā pācīnapoṇā pācīnapabbhārā;

① 恒河、② 阎牟那河、③ 阿夷罗跋提河、④ 舍劳浮河、⑤ 摩醯河，所有这些都趣向于东、倾向于东、趋入于东。

evameva kho, bhikkhave, bhikkhu…pe…

比丘们！像这样！比丘修习八圣道分、多修八圣道分，则趣向涅盘、倾向涅盘、趋入于涅盘。

诸比丘！如何？比丘，修习八圣道分、多修八圣道分，则趣向涅盘、倾向涅盘、趋入于涅盘耶？ (Note: Retained original translation query style here as it exists in the source)

比丘们！于此有比丘，➊ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正见’。

➋ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正思维’。

➌ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正语’。

➍ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正业’。

➎ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正命’。

➏ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正精进’。

➐ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正念’。

➑ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正定’。

比丘们！像这样！比丘修习八圣道分、多修八圣道分，则趣向涅盘、倾向涅盘、趋入于涅盘。”

chaṭṭhaṃ.

调伏东之六 ～恒河中略二品‧第六经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.11 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.10 Dutiyagaṅgāpeyyālavagga 恒河中略二品 (SN 45.103-138)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.10.7 Paṭhamasamuddaninnasutta 调伏海之一 (SN 45.109)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

1. Paṭhamasamuddaninnasuttaṃ

调伏海之一

✩ 【第七经、调伏海之一 Paṭhamasamuddaninnasutta】

109. “Seyyathāpi, bhikkhave, gaṅgā nadī samuddaninnā samuddapoṇā samuddapabbhārā;

“比丘们！譬如！恒河（恒迦河、恒伽河 Ganges），趣向于海、倾向于海、趋入于海。

evameva kho, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.

比丘们！像这样！比丘修习八圣道分、多修八圣道分，则趣向涅盘、倾向涅盘、趋入于涅盘。

Kathañca, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro?

比丘们！如何？比丘修习八圣道分、多修八圣道分，则趣向涅盘、倾向涅盘、趋入于涅盘呢？

Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ…pe…

比丘们！于此有比丘，➊ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正见’。

➋ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正思维’。

➌ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正语’。

➍ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正业’。

➎ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正命’。

➏ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正精进’。

➐ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正念’。

sammāsamādhiṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ.

➑ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正定’。

Evaṃ kho, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti.

比丘们！像这样！比丘修习八圣道分、多修八圣道分，则趣向涅盘、倾向涅盘、趋入于涅盘。”

Paṭhamaṃ.

调伏海之一 ～恒河中略二品‧第七经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.11 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.10 Dutiyagaṅgāpeyyālavagga 恒河中略二品 (SN 45.103-138)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.10.8--12 Dutiyādisamuddaninnasutta 调伏海之二～六 (SN 45.110-114)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2-6. Dutiyādisamuddaninnasuttapañcakaṃ

调伏海之二～六

✩ 【第八经、调伏海之二 Dutiyāsamuddaninnasutta】

110. “Seyyathāpi, bhikkhave, yamunā nadī samuddaninnā samuddapoṇā samuddapabbhārā;

“诸比丘！譬如！阎牟那河（夜摩那河、耶牟那河、朱木纳河、亚穆纳河 Jumna），趋向于海、倾向于海、临入于海。

evameva kho, bhikkhave, bhikkhu…pe…

诸比丘！就像这样！比丘，修习八圣道分、多修习八圣道分，就会趋向涅槃、倾向涅槃、临入涅槃……。”

dutiyaṃ.

调伏海之二 ～恒河中略二品‧第八经终

✩ 【第九经、调伏海之三 Tatiyasamuddaninnasutta】

111. “Seyyathāpi, bhikkhave, aciravatī nadī samuddaninnā samuddapoṇā samuddapabbhārā;

“诸比丘！譬如！阿夷罗跋提河（阿致罗筏底河、阿恃多伐底河 Gandak, Little Rapti），趋向于海、倾向于海、临入于海。

evameva kho, bhikkhave, bhikkhu…pe…

诸比丘！就像这样！比丘，修习八圣道分、多修习八圣道分，就会趋向涅槃、倾向涅槃、临入涅槃……。”

tatiyaṃ.

调伏海之三 ～恒河中略二品‧第九经终

✩ 【第十经、调伏海之四 Catutthasamuddaninnasutta】

112. “Seyyathāpi, bhikkhave, sarabhū nadī samuddaninnā samuddapoṇā samuddapabbhārā;

“诸比丘！譬如！舍劳浮河（萨罗浮河、萨罗由河、嘎哥拉河 Ghagra），趋向于海、倾向于海、临入于海。

evameva kho, bhikkhave, bhikkhu…pe…

诸比丘！就像这样！比丘，修习八圣道分、多修习八圣道分，就会趋向涅槃、倾向涅槃、临入涅槃……。”

catutthaṃ.

调伏海之四 ～恒河中略二品‧第十经终

✩ 【第十一经、调伏海之五 Pañcamasamuddaninnasutta】

113. “Seyyathāpi, bhikkhave, mahī nadī samuddaninnā samuddapoṇā samuddapabbhārā;

“诸比丘！譬如！摩醯河（摩企河、库西河 Kusi），趋向于海、倾向于海、临入于海。

evameva kho, bhikkhave, bhikkhu…pe…

诸比丘！就像这样！比丘，修习八圣道分、多修习八圣道分，就会趋向涅槃、倾向涅槃、临入涅槃……。”

pañcamaṃ.

调伏海之五 ～恒河中略二品‧第十一经终

✩ 【第十二经、调伏海之六 Chaṭṭhasamuddaninnasutta】

114. “Seyyathāpi, bhikkhave, yā kācimā mahānadiyo, seyyathidaṃ –

“诸比丘！譬如！所有这些大河，也就是说：

gaṅgā, yamunā, aciravatī, sarabhū, mahī, sabbā tā samuddaninnā samuddapoṇā samuddapabbhārā;

① 恒河、② 阎牟那河、③ 阿夷罗跋提河、④ 舍劳浮河、⑤ 摩醯河，所有这些都趋向于海、倾向于海、临入于海。

evameva kho, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.

诸比丘！就像这样！比丘，修习八圣道分、多修习八圣道分，就会趋向涅槃、倾向涅槃、临入涅槃。

Kathañca, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro?

诸比丘！比丘如何修习八圣道分、多修习八圣道分，从而趋向涅槃、倾向涅槃、临入涅槃呢？

Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ…pe…

诸比丘！在此，有比丘，➊ 为了最终调伏贪欲、为了最终调伏嗔恚、为了最终调伏愚痴而修习‘正见’。

➋ 为了最终调伏贪欲、为了最终调伏嗔恚、为了最终调伏愚痴而修习‘正思维’。

➌ 为了最终调伏贪欲、为了最终调伏嗔恚、为了最终调伏愚痴而修习‘正语’。

➍ 为了最终调伏贪欲、为了最终调伏嗔恚、为了最终调伏愚痴而修习‘正业’。

➎ 为了最终调伏贪欲、为了最终调伏嗔恚、为了最终调伏愚痴而修习‘正命’。

➏ 为了最终调伏贪欲、为了最终调伏嗔恚、为了最终调伏愚痴而修习‘正精进’。

➐ 为了最终调伏贪欲、为了最终调伏嗔恚、为了最终调伏愚痴而修习‘正念’。

sammāsamādhiṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ.

➑ 为了最终调伏贪欲、为了最终调伏嗔恚、为了最终调伏愚痴而修习‘正定’。

Evaṃ kho, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti.

诸比丘！就像这样！比丘修习八圣道分、多修习八圣道分，就会趋向涅槃、倾向涅槃、临入涅槃。”

Chaṭṭhaṃ.

调伏海之六 ～恒河中略二品‧第十二经终

(Rāgavinayadvādasakī dutiyakī samuddaninnanti).

（第二部分：贪欲调伏，趣向于海第十二经终）

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.11 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.10 Dutiyagaṅgāpeyyālavagga 恒河中略二品 (SN 45.103-138)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.10.13 Paṭhamapācīnaninnasutta 不死东之一 (SN 45.115)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

1. Paṭhamapācīnaninnasuttaṃ

不死东之一

【第三部分：究竟不死】

✩ 【第十三经、不死东之一 Paṭhamapācīnaninnasutta】

115. “Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā;

“诸比丘！譬如！恒河（恒迦河、恒伽河 Ganges），趋向于东、倾向于东、临入于东。

evameva kho, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.

诸比丘！就像这样！比丘，修习八圣道分、多修习八圣道分，就会趋向涅槃、倾向涅槃、临入涅槃。

Kathañca, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro?

诸比丘！比丘如何修习八圣道分、多修习八圣道分，从而趋向涅槃、倾向涅槃、临入涅槃呢？

Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti amatogadhaṃ amataparāyanaṃ amatapariyosānaṃ…pe…

诸比丘！在此，有比丘，➊ 以不死为基、以不死为归宿、以不死为终极目标而修习正见。

➋ 以不死为基、以不死为归宿、以不死为终极目标而修习正思维。

➌ 以不死为基、以不死为归宿、以不死为终极目标而修习正语。

➍ 以不死为基、以不死为归宿、以不死为终极目标而修习正业。

➎ 以不死为基、以不死为归宿、以不死为终极目标而修习正命。

➏ 以不死为基、以不死为归宿、以不死为终极目标而修习正精进。

➐ 以不死为基、以不死为归宿、以不死为终极目标而修习正念。

sammāsamādhiṃ bhāveti amatogadhaṃ amataparāyanaṃ amatapariyosānaṃ.

➑ 以不死为基、以不死为归宿、以不死为终极目标而修习正定。

Evaṃ kho, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti.

诸比丘！就像这样！比丘修习八圣道分、多修习八圣道分，就会趋向涅槃、倾向涅槃、临入涅槃。”

Paṭhamaṃ.

不死东之一 ～恒河中略二品‧第十三经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.11 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.10 Dutiyagaṅgāpeyyālavagga 恒河中略二品 (SN 45.103-138)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.10.14--18 Dutiyādipācīnaninnasutta 不死东之二～六 (SN 45.116-120)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2-6. Dutiyādipācīnaninnasuttapañcakaṃ

不死东之二～六

✩ 【第十四经、不死东之二 Dutiyāpācīnaninnasutta】

116. Seyyathāpi, bhikkhave, yamunā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā;

“诸比丘！譬如！阎牟那河（夜摩那河、耶牟那河、朱木纳河、亚穆纳河 Jumna），趋向于东、倾向于东、临入于东。

evameva kho, bhikkhave, bhikkhu…pe…

诸比丘！就像这样！比丘，修习八圣道分、多修习八圣道分，就会趋向涅槃、倾向涅槃、临入涅槃……。”

dutiyaṃ.

不死东之二 ～恒河中略二品‧第十四经终

✩ 【第十五经、不死东之三 Tatiyapācīnaninnasutta】

117. “Seyyathāpi, bhikkhave, aciravatī nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā;

“诸比丘！譬如！阿夷罗跋提河（阿致罗筏底河、阿恃多伐底河 Gandak, Little Rapti），趋向于东、倾向于东、临入于东。

evameva kho, bhikkhave, bhikkhu…pe…

诸比丘！就像这样！比丘，修习八圣道分、多修习八圣道分，就会趋向涅槃、倾向涅槃、临入涅槃……。”

tatiyaṃ.

不死东之三 ～恒河中略二品‧第十五经终

✩ 【第十六经、不死东之四 Catutthapācīnaninnasutta】

118. “Seyyathāpi, bhikkhave, sarabhū nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā;

“诸比丘！譬如！舍劳浮河（萨罗浮河、萨罗由河、嘎哥拉河 Ghagra），趋向于东、倾向于东、临入于东。

evameva kho, bhikkhave, bhikkhu…pe…

诸比丘！就像这样！比丘，修习八圣道分、多修习八圣道分，就会趋向涅槃、倾向涅槃、临入涅槃……。”

catutthaṃ.

不死东之四 ～恒河中略二品‧第十六经终

✩ 【第十七经、不死东之五 Pañcamapācīnaninnasutta】

119. “Seyyathāpi, bhikkhave, mahī nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā;

“诸比丘！譬如！摩醯河（摩企河、库西河 Kusi），趋向于东、倾向于东、临入于东。

诸比丘！就像这样！比丘，修习八圣道分、多修习八圣道分，就会趋向涅槃、倾向涅槃、临入涅槃。

evameva kho, bhikkhave, bhikkhu…pe…

诸比丘！就像这样！比丘，修习八圣道分、多修习八圣道分，就会趋向涅槃、倾向涅槃、临入涅槃……。”

pañcamaṃ..

不死东之五 ～恒河中略二品‧第十七经终

✩ 【第十八经、不死东之六 Chaṭṭhapācīnaninnasutta】

120. “Seyyathāpi, bhikkhave, yā kācimā mahānadiyo, seyyathidaṃ –

“诸比丘！譬如！所有这些大河，也就是说：

gaṅgā, yamunā, aciravatī, sarabhū, mahī, sabbā tā pācīnaninnā pācīnapoṇā pācīnapabbhārā;

① 恒河、② 阎牟那河、③ 阿夷罗跋提河、④ 舍劳浮河、⑤ 摩醯河，所有这些都趋向于东、倾向于东、临入于东。

evameva kho, bhikkhave, bhikkhu…pe…

诸比丘！就像这样！比丘，修习八圣道分、多修习八圣道分，就会趋向涅槃、倾向涅槃、临入涅槃。

诸比丘！比丘如何修习八圣道分、多修习八圣道分，从而趋向涅槃、倾向涅槃、临入涅槃呢？

诸比丘！在此，有比丘，➊ 以不死为基、以不死为归宿、以不死为终极目标而修习正见。

➋ 以不死为基、以不死为归宿、以不死为终极目标而修习正思维。

➌ 以不死为基、以不死为归宿、以不死为终极目标而修习正语。

➍ 以不死为基、以不死为归宿、以不死为终极目标而修习正业。

➎ 以不死为基、以不死为归宿、以不死为终极目标而修习正命。

➏ 以不死为基、以不死为归宿、以不死为终极目标而修习正精进。

➐ 以不死为基、以不死为归宿、以不死为终极目标而修习正念。

➑ 以不死为基、以不死为归宿、以不死为终极目标而修习正定。

诸比丘！就像这样！比丘修习八圣道分、多修习八圣道分，就会趋向涅槃、倾向涅槃、临入涅槃。”

chaṭṭhaṃ.

不死东之六 ～恒河中略二品‧第十八经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.11 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.10 Dutiyagaṅgāpeyyālavagga 恒河中略二品 (SN 45.103-138)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.10.19 Paṭhamasamuddaninnasutta 不死海之一 (SN 45.121)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

1. Paṭhamasamuddaninnasuttaṃ

不死海之一

✩ 【第十九经、不死海之一 Paṭhamasamuddaninnasutta】

121. “Seyyathāpi, bhikkhave, gaṅgā nadī samuddaninnā samuddapoṇā samuddapabbhārā;

“诸比丘！譬如！恒河（恒迦河、恒伽河 Ganges），趋向于海、倾向于海、临入于海。

evameva kho, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.

诸比丘！就像这样！比丘，修习八圣道分、多修习八圣道分，就会趋向涅槃、倾向涅槃、临入涅槃。

Kathañca, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro?

诸比丘！比丘如何修习八圣道分、多修习八圣道分，从而趋向涅槃、倾向涅槃、临入涅槃呢？

Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti amatogadhaṃ amataparāyanaṃ amatapariyosānaṃ…pe…

诸比丘！在此，有比丘，➊ 以不死为基、以不死为归宿、以不死为终极目标而修习正见。

➋ 以不死为基、以不死为归宿、以不死为终极目标而修习正思维。

➌ 以不死为基、以不死为归宿、以不死为终极目标而修习正语。

➍ 以不死为基、以不死为归宿、以不死为终极目标而修习正业。

➎ 以不死为基、以不死为归宿、以不死为终极目标而修习正命。

➏ 以不死为基、以不死为归宿、以不死为终极目标而修习正精进。

➐ 以不死为基、以不死为归宿、以不死为终极目标而修习正念。

sammāsamādhiṃ bhāveti amatogadhaṃ amataparāyanaṃ amatapariyosānaṃ.

➑ 以不死为基、以不死为归宿、以不死为终极目标而修习正定。

Evaṃ kho, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti.

诸比丘！就像这样！比丘修习八圣道分、多修习八圣道分，就会趋向涅槃、倾向涅槃、临入涅槃。”

Paṭhamaṃ.

不死海之一 ～恒河中略二品‧第十九经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.11 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.10 Dutiyagaṅgāpeyyālavagga 恒河中略二品 (SN 45.103-138)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.10.20--24 Dutiyādisamuddaninnasutta 不死海之二～六 (SN 45.122-126)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2-6. Dutiyādisamuddaninnasuttapañcakaṃ

不死海之二～六

✩ 【第二十经、不死海之二 Dutiyāsamuddaninnasutta】

122-126. “Seyyathāpi, bhikkhave, yamunā nadī samuddaninnā samuddapoṇā samuddapabbhārā;

“诸比丘！譬如！阎牟那河（夜摩那河、耶牟那河、朱木纳河、亚穆纳河 Jumna），趋向于海、倾向于海、临入于海。

evameva kho, bhikkhave, bhikkhu…pe…

诸比丘！就像这样！比丘，修习八圣道分、多修习八圣道分，就会趋向涅槃、倾向涅槃、临入涅槃……。”

不死海之二 ～恒河中略二品‧第二十经终

✩ 【第二一经、不死海之三 Tatiyasamuddaninnasutta】

seyyathāpi, bhikkhave, aciravatī nadī samuddaninnā samuddapoṇā samuddapabbhārā;

“诸比丘！譬如！阿夷罗跋提河（阿致罗筏底河、阿恃多伐底河 Gandak, Little Rapti），趋向于海、倾向于海、临入于海。

evameva kho, bhikkhave, bhikkhu…pe…

诸比丘！就像这样！比丘，修习八圣道分、多修习八圣道分，就会趋向涅槃、倾向涅槃、临入涅槃……。”

不死海之三 ～恒河中略二品‧第二一经终

✩ 【第二二经、不死海之四 Catutthasamuddaninnasutta】

seyyathāpi, bhikkhave, sarabhū nadī samuddaninnā samuddapoṇā samuddapabbhārā;

“诸比丘！譬如！舍劳浮河（萨罗浮河、萨罗由河、嘎哥拉河 Ghagra），趋向于海、倾向于海、临入于海。

evameva kho, bhikkhave, bhikkhu…pe…

诸比丘！就像这样！比丘，修习八圣道分、多修习八圣道分，就会趋向涅槃、倾向涅槃、临入涅槃……。”

不死海之四 ～恒河中略二品‧第二二经终

✩ 【第二三经、不死海之五 Pañcamasamuddaninnasutta】

seyyathāpi, bhikkhave, mahī nadī samuddaninnā samuddapoṇā samuddapabbhārā;

“诸比丘！譬如！摩醯河（摩企河、库西河 Kusi），趋向于海、倾向于海、临入于海。

evameva kho, bhikkhave, bhikkhu…pe…

诸比丘！就像这样！比丘，修习八圣道分、多修习八圣道分，就会趋向涅槃、倾向涅槃、临入涅槃……。”

不死海之五 ～恒河中略二品‧第二三经终

✩ 【第二四经、不死海之六 Chaṭṭhasamuddaninnasutta】

seyyathāpi, bhikkhave, yā kācimā mahānadiyo, seyyathidaṃ –

“诸比丘！譬如！所有这些大河，也就是说：

gaṅgā, yamunā, aciravatī, sarabhū, mahī, sabbā tā samuddaninnā samuddapoṇā samuddapabbhārā;

① 恒河、② 阎牟那河、③ 阿夷罗跋提河、④ 舍劳浮河、⑤ 摩醯河，所有这些都趋向于海、倾向于海、临入于海。

evameva kho, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.

诸比丘！就像这样！比丘，修习八圣道分、多修习八圣道分，就会趋向涅槃、倾向涅槃、临入涅槃。

Kathañca, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro?

诸比丘！比丘如何修习八圣道分、多修习八圣道分，从而趋向涅槃、倾向涅槃、临入涅槃呢？

Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti amatogadhaṃ amataparāyanaṃ amatapariyosānaṃ…pe…

诸比丘！在此，有比丘，➊ 以不死为基、以不死为归宿、以不死为终极目标而修习正见。

➋ 以不死为基、以不死为归宿、以不死为终极目标而修习正思维。

➌ 以不死为基、以不死为归宿、以不死为终极目标而修习正语。

➍ 以不死为基、以不死为归宿、以不死为终极目标而修习正业。

➎ 以不死为基、以不死为归宿、以不死为终极目标而修习正命。

➏ 以不死为基、以不死为归宿、以不死为终极目标而修习正精进。

➐ 以不死为基、以不死为归宿、以不死为终极目标而修习正念。

sammāsamādhiṃ bhāveti amatogadhaṃ amataparāyanaṃ amatapariyosānaṃ.

➑ 以不死为基、以不死为归宿、以不死为终极目标而修习正定。

Evaṃ kho, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti.

诸比丘！就像这样！比丘修习八圣道分、多修习八圣道分，就会趋向涅槃、倾向涅槃、临入涅槃。”

Chaṭṭhaṃ.

不死海之六 ～恒河中略二品‧第二四经终

(Amatogadhadvādasakī tatiyakī).

（第三部分：究竟不死，趣向于海第二四经终）

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.11 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.10 Dutiyagaṅgāpeyyālavagga 恒河中略二品 (SN 45.103-138)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.10.25 Paṭhamapācīnaninnasutta 涅槃东之一 (SN 45.127)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

1. Paṭhamapācīnaninnasuttaṃ

涅槃东之一

【第四部分：趣向涅槃】

✩ 【第二五经、涅槃东之一 Paṭhamapācīnaninnasutta】

127. “Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā;

“诸比丘！譬如！恒河（恒迦河、恒伽河 Ganges），趋向于东、倾向于东、临入于东。

evameva kho, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.

诸比丘！就像这样！比丘，修习八圣道分、多修习八圣道分，就会趋向涅槃、倾向涅槃、临入涅槃。

Kathañca, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro?

诸比丘！比丘如何修习八圣道分、多修习八圣道分，从而趋向涅槃、倾向涅槃、临入涅槃呢？

Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti nibbānaninnaṃ nibbānapoṇaṃ nibbānapabbhāraṃ…pe…

诸比丘！在此，有比丘，➊ 为了趋向涅槃、倾向涅槃、临入涅槃而修习正见。

➋ 为了趋向涅槃、倾向涅槃、临入涅槃而修习正思维。

➌ 为了趋向涅槃、倾向涅槃、临入涅槃而修习正语。

➍ 为了趋向涅槃、倾向涅槃、临入涅槃而修习正业。

➎ 为了趋向涅槃、倾向涅槃、临入涅槃而修习正命。

➏ 为了趋向涅槃、倾向涅槃、临入涅槃而修习正精进。

➐ 为了趋向涅槃、倾向涅槃、临入涅槃而修习正念。

sammāsamādhiṃ bhāveti nibbānaninnaṃ nibbānapoṇaṃ nibbānapabbhāraṃ.

➑ 为了趋向涅槃、倾向涅槃、临入涅槃而修习正定。

Evaṃ kho, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti.

诸比丘！就像这样！比丘修习八圣道分、多修习八圣道分，就会趋向涅槃、倾向涅槃、临入涅槃。”

Paṭhamaṃ.

涅槃东之一 ～恒河中略二品‧第二五经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.11 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.10 Dutiyagaṅgāpeyyālavagga 恒河中略二品 (SN 45.103-138)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.10.26--30 Dutiyādipācīnaninnasutta 涅槃东之二～六 (SN 45.128-132)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2-6. Dutiyādipācīnaninnasuttapañcakaṃ

涅槃东之二～六

✩ 【第二六经、涅槃东之二 Dutiyāpācīnaninnasutta】

128-132. “Seyyathāpi, bhikkhave, yamunā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā;

“诸比丘！譬如！阎牟那河（夜摩那河、耶牟那河、朱木纳河、亚穆纳河 Jumna），趋向于东、倾向于东、临入于东。

evameva kho, bhikkhave, bhikkhu…pe…

诸比丘！就像这样！比丘，修习八圣道分、多修习八圣道分，就会趋向涅槃、倾向涅槃、临入涅槃……。”

涅槃东之二 ～恒河中略二品‧第二六经终

✩ 【第二七经、涅槃东之三 Tatiyapācīnaninnasutta】

seyyathāpi, bhikkhave, aciravatī nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā;

“诸比丘！譬如！阿夷罗跋提河（阿致罗筏底河、阿恃多伐底河 Gandak, Little Rapti），趋向于东、倾向于东、临入于东。

evameva kho, bhikkhave, bhikkhu…pe…

诸比丘！就像这样！比丘，修习八圣道分、多修习八圣道分，就会趋向涅槃、倾向涅槃、临入涅槃……。”

涅槃东之三 ～恒河中略二品‧第二七经终

✩ 【第二八经、涅槃东之四 Catutthapācīnaninnasutta】

seyyathāpi, bhikkhave, sarabhū nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā;

“诸比丘！譬如！舍劳浮河（萨罗浮河、萨罗由河、嘎哥拉河 Ghagra），趋向于东、倾向于东、临入于东。

evameva kho, bhikkhave, bhikkhu…pe…

诸比丘！就像这样！比丘，修习八圣道分、多修习八圣道分，就会趋向涅槃、倾向涅槃、临入涅槃……。”

涅槃东之四 ～恒河中略二品‧第二八经终

✩ 【第二九经、涅槃东之五 Pañcamapācīnaninnasutta】

seyyathāpi, bhikkhave, mahī nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā;

“诸比丘！譬如！摩醯河（摩企河、库西河 Kusi），趋向于东、倾向于东、临入于东。

诸比丘！就像这样！比丘，修习八圣道分、多修习八圣道分，就会趋向涅槃、倾向涅槃、临入涅槃。

evameva kho, bhikkhave, bhikkhu…pe…

诸比丘！就像这样！比丘，修习八圣道分、多修习八圣道分，就会趋向涅槃、倾向涅槃、临入涅槃……。”

涅槃东之五 ～恒河中略二品‧第二九经终

✩ 【第三十经、涅槃东之六 Chaṭṭhapācīnaninnasutta】

seyyathāpi, bhikkhave, yā kācimā mahānadiyo, seyyathidaṃ –

“诸比丘！譬如！所有这些大河，也就是说：

gaṅgā, yamunā, aciravatī, sarabhū, mahī, sabbā tā pācīnaninnā pācīnapoṇā pācīnapabbhārā;

① 恒河、② 阎牟那河、③ 阿夷罗跋提河、④ 舍劳浮河、⑤ 摩醯河，所有这些都趋向于东、倾向于东、临入于东。

evameva kho, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.

诸比丘！就像这样！比丘，修习八圣道分、多修习八圣道分，就会趋向涅槃、倾向涅槃、临入涅槃。

Kathañca, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro?

诸比丘！比丘如何修习八圣道分、多修习八圣道分，从而趋向涅槃、倾向涅槃、临入涅槃呢？

Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti nibbānaninnaṃ nibbānapoṇaṃ nibbānapabbhāraṃ…pe…

诸比丘！在此，有比丘，➊ 为了趋向涅槃、倾向涅槃、临入涅槃而修习正见。

➋ 为了趋向涅槃、倾向涅槃、临入涅槃而修习正思维。

➌ 为了趋向涅槃、倾向涅槃、临入涅槃而修习正语。

➍ 为了趋向涅槃、倾向涅槃、临入涅槃而修习正业。

➎ 为了趋向涅槃、倾向涅槃、临入涅槃而修习正命。

➏ 为了趋向涅槃、倾向涅槃、临入涅槃而修习正精进。

➐ 为了趋向涅槃、倾向涅槃、临入涅槃而修习正念。

sammāsamādhiṃ bhāveti nibbānaninnaṃ nibbānapoṇaṃ nibbānapabbhāraṃ.

➑ 为了趋向涅槃、倾向涅槃、临入涅槃而修习正定。

Evaṃ kho, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti.

诸比丘！就像这样！比丘修习八圣道分、多修习八圣道分，就会趋向涅槃、倾向涅槃、临入涅槃。”

Chaṭṭhaṃ.

涅槃东之六 ～恒河中略二品‧第三十经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.11 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.10 Dutiyagaṅgāpeyyālavagga 恒河中略二品 (SN 45.103-138)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.10.31 Paṭhamasamuddaninnasutta 涅槃海之一 (SN 45.133)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

1. Paṭhamasamuddaninnasuttaṃ

涅槃海之一

✩ 【第三一经、涅槃海之一 Paṭhamasamuddaninnasutta】

133. “Seyyathāpi, bhikkhave, gaṅgā nadī samuddaninnā samuddapoṇā samuddapabbhārā;

“诸比丘！譬如！恒河（恒迦河、恒伽河 Ganges），趋向于海、倾向于海、临入于海。

evameva kho, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.

诸比丘！就像这样！比丘，修习八圣道分、多修习八圣道分，就会趋向涅槃、倾向涅槃、临入涅槃。

Kathañca, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro?

诸比丘！比丘如何修习八圣道分、多修习八圣道分，从而趋向涅槃、倾向涅槃、临入涅槃呢？

Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti nibbānaninnaṃ nibbānapoṇaṃ nibbānapabbhāraṃ…pe…

诸比丘！在此，有比丘，➊ 为了趋向涅槃、倾向涅槃、临入涅槃而修习正见。

➋ 为了趋向涅槃、倾向涅槃、临入涅槃而修习正思维。

➌ 为了趋向涅槃、倾向涅槃、临入涅槃而修习正语。

➍ 为了趋向涅槃、倾向涅槃、临入涅槃而修习正业。

➎ 为了趋向涅槃、倾向涅槃、临入涅槃而修习正命。

➏ 为了趋向涅槃、倾向涅槃、临入涅槃而修习正精进。

➐ 为了趋向涅槃、倾向涅槃、临入涅槃而修习正念。

sammāsamādhiṃ bhāveti nibbānaninnaṃ nibbānapoṇaṃ nibbānapabbhāraṃ.

➑ 为了趋向涅槃、倾向涅槃、临入涅槃而修习正定。

Evaṃ kho, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti.

诸比丘！就像这样！比丘修习八圣道分、多修习八圣道分，就会趋向涅槃、倾向涅槃、临入涅槃。”

Paṭhamaṃ.

涅槃海之一 ～恒河中略二品‧第三一经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.11 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.10 Dutiyagaṅgāpeyyālavagga 恒河中略二品 (SN 45.103-138)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.10.32--36 Dutiyādisamuddaninnasutta 涅槃海之二～六 (SN 45.134-138)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2-6. Dutiyādisamuddaninnasuttapañcakaṃ

涅槃海之二～六

✩ 【第三二经、涅槃海之二 Dutiyāsamuddaninnasutta】

134-138. “Seyyathāpi, bhikkhave, yamunā nadī samuddaninnā samuddapoṇā samuddapabbhārā;

“诸比丘！譬如！阎牟那河（夜摩那河、耶牟那河、朱木纳河、亚穆纳河 Jumna），趋向于海、倾向于海、临入于海。

evameva kho, bhikkhave, bhikkhu…pe…

诸比丘！就像这样！比丘，修习八圣道分、多修习八圣道分，就会趋向涅槃、倾向涅槃、临入涅槃……。”

涅槃海之二 ～恒河中略二品‧第三二经终

✩ 【第三三经、涅槃海之三 Tatiyasamuddaninnasutta】

seyyathāpi, bhikkhave, aciravatī nadī samuddaninnā samuddapoṇā samuddapabbhārā;

“诸比丘！譬如！阿夷罗跋提河（阿致罗筏底河、阿恃多伐底河 Gandak, Little Rapti），趋向于海、倾向于海、临入于海。

evameva kho, bhikkhave, bhikkhu…pe…

诸比丘！就像这样！比丘，修习八圣道分、多修习八圣道分，就会趋向涅槃、倾向涅槃、临入涅槃……。”

涅槃海之三 ～恒河中略二品‧第三三经终

✩ 【第三四经、涅槃海之四 Catutthasamuddaninnasutta】

seyyathāpi, bhikkhave, sarabhū nadī samuddaninnā samuddapoṇā samuddapabbhārā;

“诸比丘！譬如！舍劳浮河（萨罗浮河、萨罗由河、嘎哥拉河 Ghagra），趋向于海、倾向于海、临入于海。

evameva kho, bhikkhave, bhikkhu…pe…

诸比丘！就像这样！比丘，修习八圣道分、多修习八圣道分，就会趋向涅槃、倾向涅槃、临入涅槃……。”

涅槃海之四 ～恒河中略二品‧第三四经终

✩ 【第三五经、涅槃海之五 Pañcamasamuddaninnasutta】

seyyathāpi, bhikkhave, mahī nadī samuddaninnā samuddapoṇā samuddapabbhārā;

“诸比丘！譬如！摩醯河（摩企河、库西河 Kusi），趋向于海、倾向于海、临入于海。

evameva kho, bhikkhave, bhikkhu…pe…

诸比丘！就像这样！比丘，修习八圣道分、多修习八圣道分，就会趋向涅槃、倾向涅槃、临入涅槃……。”

涅槃海之五 ～恒河中略二品‧第三五经终

✩ 【第三六经、涅槃海之六 Chaṭṭhasamuddaninnasutta】

seyyathāpi, bhikkhave, yā kācimā mahānadiyo, seyyathidaṃ –

“诸比丘！譬如！所有这些大河，也就是说：

gaṅgā, yamunā, aciravatī sarabhū, mahī, sabbā tā samuddaninnā samuddapoṇā samuddapabbhārā;

① 恒河、② 阎牟那河、③ 阿夷罗跋提河、④ 舍劳浮河、⑤ 摩醯河，所有这些都趋向于海、倾向于海、临入于海。

evameva kho, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.

诸比丘！就像这样！比丘，修习八圣道分、多修习八圣道分，就会趋向涅槃、倾向涅槃、临入涅槃。

Kathañca, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro?

诸比丘！比丘如何修习八圣道分、多修习八圣道分，从而趋向涅槃、倾向涅槃、临入涅槃呢？

Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti nibbānaninnaṃ nibbānapoṇaṃ nibbānapabbhāraṃ…pe…

诸比丘！在此，有比丘，➊ 为了趋向涅槃、倾向涅槃、临入涅槃而修习正见。

➋ 为了趋向涅槃、倾向涅槃、临入涅槃而修习正思维。

➌ 为了趋向涅槃、倾向涅槃、临入涅槃而修习正语。

➍ 为了趋向涅槃、倾向涅槃、临入涅槃而修习正业。

➎ 为了趋向涅槃、倾向涅槃、临入涅槃而修习正命。

➏ 为了趋向涅槃、倾向涅槃、临入涅槃而修习正精进。

➐ 为了趋向涅槃、倾向涅槃、临入涅槃而修习正念。

sammāsamādhiṃ bhāveti nibbānaninnaṃ nibbānapoṇaṃ nibbānapabbhāraṃ.

➑ 为了趋向涅槃、倾向涅槃、临入涅槃而修习正定。

Evaṃ kho, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti.

诸比丘！就像这样！比丘修习八圣道分、多修习八圣道分，就会趋向涅槃、倾向涅槃、临入涅槃。”

Chaṭṭhaṃ.

涅槃海之六 ～恒河中略二品‧第三六经终

(Gaṅgāpeyyālī).

（恒河中略之第四部分：趣向涅槃，趣向于海第三六经终）

Dutiyagaṅgāpeyyālavaggo dutiyo.

第十 恒河中略二品（终）（原为第二品）

Tassuddānaṃ –

此品（三十六经）摄颂曰：

Cha pācīnato ninnā,

趋向东为六（一～六）（十三～十八）（二十五～三十），

cha ninnā ca samuddato;

趋向海也六（七～十二）（十九～二十四）（三十一～三十六）；

Ete dve cha dvādasa honti, vaggo tena pavuccatīti;

二六得十二，共说恒河品；

Nibbānaninno dvādasakī, catutthakī chaṭṭhā navakī.

十二趋涅槃，九四三十六经。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.11 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.11 Appamādapeyyālavagga 不放逸中略品 (SN 45.139-148)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.11.1 Tathāgatasutta 如来经 (SN 45.139)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Appamādapeyyālavaggo

不放逸中略品

1. Tathāgatasuttaṃ

如来经

139. Sāvatthinidānaṃ.

舍卫城因缘。

【一、依止远离】

“Yāvatā, bhikkhave, sattā apadā vā dvipadā [dipadā (sī.)] vā catuppadā vā bahuppadā [bahupadā (?)] vā rūpino vā arūpino vā saññino vā asaññino vā nevasaññīnāsaññino vā, tathāgato tesaṃ aggamakkhāyati arahaṃ sammāsambuddho;

“诸比丘！无论何种众生，无足的、二足的、四足的、多足的、有色的、无色的、有想的、无想的、或非想非非想的，如来、阿罗汉、正等觉者在其中被称为最上的；

evameva kho, bhikkhave, ye keci kusalā dhammā, sabbe te appamādamūlakā appamādasamosaraṇā; appamādo tesaṃ dhammānaṃ aggamakkhāyati.

诸比丘！就像这样，所有善法都以不放逸为根本，汇集于不放逸；不放逸在这些（善）法中被称为最上的。

Appamattassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ – ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissati.

诸比丘！对于不放逸的比丘，可以期望他会修习八圣道分，会多修习八圣道分。

Kathañca, bhikkhave, bhikkhu appamatto ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti?

诸比丘！不放逸的比丘如何修习八圣道分？如何多修习八圣道分呢？

Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe…

➊ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，这样来修习正见。

➋ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，这样来修习正思维。

➌ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，这样来修习正语。

➍ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，这样来修习正业。

➎ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，这样来修习正命。

➏ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，这样来修习正精进。

➐ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，这样来修习正念。

sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.

➑ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，这样来修习正定。

Evaṃ kho, bhikkhave, bhikkhu appamatto ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarotī”ti.

诸比丘！就像这样！不放逸的比丘修习八圣道分、多修习八圣道分。”

【二、贪欲调伏】

“Yāvatā, bhikkhave, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vā rūpino vā arūpino vā saññino vā asaññino vā nevasaññīnāsaññino vā, tathāgato tesaṃ aggamakkhāyati arahaṃ sammāsambuddho;

“诸比丘！无论何种众生，无足的、二足的、四足的、多足的、有色的、无色的、有想的、无想的、或非想非非想的，如来、阿罗汉、正等觉者在其中被称为最上的；

evameva kho, bhikkhave, ye keci kusalā dhammā, sabbe te appamādamūlakā appamādasamosaraṇā; appamādo tesaṃ dhammānaṃ aggamakkhāyati.

诸比丘！就像这样，所有善法都以不放逸为根本，汇集于不放逸；不放逸在这些（善）法中被称为最上的。

Appamattassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ – ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissati.

诸比丘！对于不放逸的比丘，可以期望他会修习八圣道分，会多修习八圣道分。

Kathañca, bhikkhave, bhikkhu appamatto ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti?

诸比丘！不放逸的比丘如何修习八圣道分？如何多修习八圣道分呢？

Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ…pe…

诸比丘！在此，有比丘，➊ 为了最终调伏贪欲、为了最终调伏嗔恚、为了最终调伏愚痴而修习‘正见’。

➋ 为了最终调伏贪欲、为了最终调伏嗔恚、为了最终调伏愚痴而修习‘正思维’。

➌ 为了最终调伏贪欲、为了最终调伏嗔恚、为了最终调伏愚痴而修习‘正语’。

➍ 为了最终调伏贪欲、为了最终调伏嗔恚、为了最终调伏愚痴而修习‘正业’。

➎ 为了最终调伏贪欲、为了最终调伏嗔恚、为了最终调伏愚痴而修习‘正命’。

➏ 为了最终调伏贪欲、为了最终调伏嗔恚、为了最终调伏愚痴而修习‘正精进’。

➐ 为了最终调伏贪欲、为了最终调伏嗔恚、为了最终调伏愚痴而修习‘正念’。

sammāsamādhiṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ.

➑ 为了最终调伏贪欲、为了最终调伏嗔恚、为了最终调伏愚痴而修习‘正定’。

Evaṃ kho, bhikkhave, bhikkhu appamatto ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarotī”ti.

诸比丘！就像这样！不放逸的比丘修习八圣道分、多修习八圣道分。”

【三、究竟不死】

“Yāvatā, bhikkhave, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vā rūpino vā arūpino vā saññino vā asaññino vā nevasaññīnāsaññino vā, tathāgato tesaṃ aggamakkhāyati arahaṃ sammāsambuddho;

“诸比丘！无论何种众生，无足的、二足的、四足的、多足的、有色的、无色的、有想的、无想的、或非想非非想的，如来、阿罗汉、正等觉者在其中被称为最上的；

evameva kho, bhikkhave, ye keci kusalā dhammā, sabbe te appamādamūlakā appamādasamosaraṇā; appamādo tesaṃ dhammānaṃ aggamakkhāyati.

诸比丘！就像这样，所有善法都以不放逸为根本，汇集于不放逸；不放逸在这些（善）法中被称为最上的。

Appamattassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ – ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissati.

诸比丘！对于不放逸的比丘，可以期望他会修习八圣道分，会多修习八圣道分。

Kathañca, bhikkhave, bhikkhu appamatto ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti?

诸比丘！不放逸的比丘如何修习八圣道分？如何多修习八圣道分呢？

Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti amatogadhaṃ amataparāyanaṃ amatapariyosānaṃ…pe…

诸比丘！在此，有比丘，➊ 以不死为基、以不死为归宿、以不死为终极目标而修习正见。

➋ 以不死为基、以不死为归宿、以不死为终极目标而修习正思维。

➌ 以不死为基、以不死为归宿、以不死为终极目标而修习正语。

➍ 以不死为基、以不死为归宿、以不死为终极目标而修习正业。

➎ 以不死为基、以不死为归宿、以不死为终极目标而修习正命。

➏ 以不死为基、以不死为归宿、以不死为终极目标而修习正精进。

➐ 以不死为基、以不死为归宿、以不死为终极目标而修习正念。

sammāsamādhiṃ bhāveti amatogadhaṃ amataparāyanaṃ amatapariyosānaṃ.

➑ 以不死为基、以不死为归宿、以不死为终极目标而修习正定。

Evaṃ kho, bhikkhave, bhikkhu appamatto ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarotī”ti.

诸比丘！就像这样！不放逸的比丘修习八圣道分、多修习八圣道分。”

【四、趣向涅槃】

“Yāvatā, bhikkhave, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vā rūpino vā arūpino vā saññino vā asaññino vā nevasaññīnāsaññino vā, tathāgato tesaṃ aggamakkhāyati arahaṃ sammāsambuddho;

“诸比丘！无论何种众生，无足的、二足的、四足的、多足的、有色的、无色的、有想的、无想的、或非想非非想的，如来、阿罗汉、正等觉者在其中被称为最上的；

evameva kho, bhikkhave, ye keci kusalā dhammā, sabbe te appamādamūlakā appamādasamosaraṇā; appamādo tesaṃ dhammānaṃ aggamakkhāyati.

诸比丘！就像这样，所有善法都以不放逸为根本，汇集于不放逸；不放逸在这些（善）法中被称为最上的。

Appamattassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ – ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissati.

诸比丘！对于不放逸的比丘，可以期望他会修习八圣道分，会多修习八圣道分。

Kathañca, bhikkhave, bhikkhu appamatto ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti?

诸比丘！不放逸的比丘如何修习八圣道分？如何多修习八圣道分呢？

Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti nibbānaninnaṃ nibbānapoṇaṃ nibbānapabbhāraṃ…pe…

诸比丘！在此，有比丘，➊ 为了趋向涅槃、倾向涅槃、临入涅槃而修习正见。

➋ 为了趋向涅槃、倾向涅槃、临入涅槃而修习正思维。

➌ 为了趋向涅槃、倾向涅槃、临入涅槃而修习正语。

➍ 为了趋向涅槃、倾向涅槃、临入涅槃而修习正业。

➎ 为了趋向涅槃、倾向涅槃、临入涅槃而修习正命。

➏ 为了趋向涅槃、倾向涅槃、临入涅槃而修习正精进。

➐ 为了趋向涅槃、倾向涅槃、临入涅槃而修习正念。

sammāsamādhiṃ bhāveti nibbānaninnaṃ nibbānapoṇaṃ nibbānapabbhāraṃ.

➑ 为了趋向涅槃、倾向涅槃、临入涅槃而修习正定。

Evaṃ kho, bhikkhave, bhikkhu appamatto ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarotī”ti.

诸比丘！就像这样！不放逸的比丘修习八圣道分、多修习八圣道分。”

Paṭhamaṃ.

如来经 ～不放逸中略品‧第一经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.11 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.11 Appamādapeyyālavagga 不放逸中略品 (SN 45.139-148)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.11.2 Padasutta 足迹经 (SN 45.140)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Padasuttaṃ

足迹经

140. “Seyyathāpi, bhikkhave, yāni kānici jaṅgalānaṃ pāṇānaṃ padajātāni, sabbāni tāni hatthipade samodhānaṃ gacchanti; hatthipadaṃ tesaṃ aggamakkhāyati, yadidaṃ – mahantattena;

“诸比丘！譬如！所有在丛林中行走的生物的足迹种类，全都被包含在大象的足迹中；大象的足迹因其巨大而在其中被称为最上的；

evameva kho, bhikkhave, ye keci kusalā dhammā, sabbe te appamādamūlakā appamādasamosaraṇā; appamādo tesaṃ dhammānaṃ aggamakkhāyati.

诸比丘！就像这样，所有善法都以不放逸为根本，汇集于不放逸；不放逸在这些（善）法中被称为最上的。

Appamattassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ – ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissati.

诸比丘！对于不放逸的比丘，可以期望他会修习八圣道分，会多修习八圣道分。

Kathañca, bhikkhave, bhikkhu appamatto ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti?

诸比丘！不放逸的比丘如何修习八圣道分？如何多修习八圣道分呢？

Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe…

➊ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，这样来修习正见。

➋ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，这样来修习正思维。

➌ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，这样来修习正语。

➍ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，这样来修习正业。

➎ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，这样来修习正命。

➏ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，这样来修习正精进。

➐ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，这样来修习正念。

sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe…

➑ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，这样来修习正定……。

evaṃ kho, bhikkhave, bhikkhu appamatto ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarotī”ti.

诸比丘！就像这样！不放逸的比丘修习八圣道分、多修习八圣道分。”

Dutiyaṃ.

足迹经 ～不放逸中略品‧第二经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.11 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.11 Appamādapeyyālavagga 不放逸中略品 (SN 45.139-148)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.11.3--7 Kūṭādisutta 屋顶至转轮王等五经 (SN 45.141-145)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3-7. Kūṭādisuttapañcakaṃ

屋顶至转轮王等五经（第三～七经）

✩ 【第三经、屋顶 Kūṭasutta】

141. “Seyyathāpi, bhikkhave, kūṭāgārassa yā kāci gopānasiyo sabbā tā kūṭaṅgamā kūṭaninnā kūṭasamosaraṇā; kūṭaṃ tāsaṃ aggamakkhāyati;

“诸比丘！譬如！楼阁的所有椽子，都朝向屋顶、倾向屋顶、汇聚于屋顶；屋顶被称为它们当中最高的。

evameva kho, bhikkhave…pe…

诸比丘！正是这样，（一切）善法都以不放逸为根本，都汇合于不放逸，不放逸在这些法中被称为最高的。

诸比丘！不放逸的比丘，可以期望他会修习八圣道分、多修习八圣道分。

诸比丘！不放逸的比丘如何修习八圣道分、多修习八圣道分呢？

➊ 诸比丘！在此，有比丘修习正见，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➋ （诸比丘！在此，有比丘）修习正思维，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➌ （诸比丘！在此，有比丘）修习正语，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➍ （诸比丘！在此，有比丘）修习正业，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➎ （诸比丘！在此，有比丘）修习正命，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➏ （诸比丘！在此，有比丘）修习正精进，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➐ （诸比丘！在此，有比丘）修习正念，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➑ （诸比丘！在此，有比丘）修习正定，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃……。

诸比丘！像这样，不放逸的比丘修习八圣道分、多修习八圣道分。”

tatiyaṃ.

屋顶 ～不放逸中略品‧第三经终

✩ 【第四经、黑栴根香 Mūlagandhāsutta】

142. “Seyyathāpi, bhikkhave, ye keci mūlagandhā, kāḷānusāriyaṃ tesaṃ aggamakkhāyati;

“诸比丘！譬如！在各种根香中，黑栴檀香被称为是其中最上等的。

evameva kho, bhikkhave…pe…

诸比丘！正是这样，（一切）善法都以不放逸为根本，都汇合于不放逸，不放逸在这些法中被称为最高的……。”

catutthaṃ.

黑栴根香 ～不放逸中略品‧第四经终

✩ 【第五经、赤檀核香 Sāragandhāsutta】

143. “Seyyathāpi, bhikkhave, ye keci sāragandhā, lohitacandanaṃ tesaṃ aggamakkhāyati;

“诸比丘！譬如！在各种（树）心香（或称木髓香）中，赤檀香被称为是其中最上等的。

evameva kho, bhikkhave…pe…

诸比丘！正是这样，（一切）善法都以不放逸为根本，都汇合于不放逸，不放逸在这些法中被称为最高的……。”

pañcamaṃ.

赤檀核香 ～不放逸中略品‧第五经终

✩ 【第六经、茉莉花香 Vassikasutta】

144. “Seyyathāpi, bhikkhave, ye keci pupphagandhā, vassikaṃ tesaṃ aggamakkhāyati;

“诸比丘，譬如！在各种花香中，茉莉花（也译作婆师花、夏生花）香被称为是其中最上等的。

evameva kho, bhikkhave…pe…

诸比丘！正是这样，（一切）善法都以不放逸为根本，都汇合于不放逸，不放逸在这些法中被称为最高的……。”

chaṭṭhaṃ.

茉莉花香 ～不放逸中略品‧第六经终

✩ 【第七经、转轮王 Cakkavattisutta】

145. “Seyyathāpi, bhikkhave, ye keci kuṭṭarājāno, sabbe te rañño cakkavattissa anuyantā bhavanti, rājā tesaṃ cakkavatti aggamakkhāyati;

“诸比丘！譬如！所有的小王，都追随、臣属于转轮圣王，转轮圣王在诸王中被称为是最高贵的。

evameva kho, bhikkhave…pe…

诸比丘！正是这样，（一切）善法都以不放逸为根本，都汇合于不放逸，不放逸在这些法中被称为最高的。

诸比丘！不放逸的比丘，可以期望他会修习八圣道分、多修习八圣道分。

诸比丘！不放逸的比丘如何修习八圣道分、多修习八圣道分呢？

➊ 诸比丘！在此，有比丘修习正见，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➋ （诸比丘！在此，有比丘）修习正思维，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➌ （诸比丘！在此，有比丘）修习正语，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➍ （诸比丘！在此，有比丘）修习正业，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➎ （诸比丘！在此，有比丘）修习正命，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➏ （诸比丘！在此，有比丘）修习正精进，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➐ （诸比丘！在此，有比丘）修习正念，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➑ （诸比丘！在此，有比丘）修习正定，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃……。

诸比丘！像这样，不放逸的比丘修习八圣道分、多修习八圣道分。”

sattamaṃ.

转轮王 ～不放逸中略品‧第七经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.11 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.11 Appamādapeyyālavagga 不放逸中略品 (SN 45.139-148)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.11.8--10 Candimādisutta 月光至迦尸衣等三经 (SN 45.146-148)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8-10. Candimādisuttatatiyakaṃ

月光至迦尸衣等三经（第八～十经）

✩ 【第八经、月光 Candappabhāsutta】

146. “Seyyathāpi, bhikkhave, yā kāci tārakarūpānaṃ pabhā, sabbā tā candimappabhāya [candimāpabhāya (syā. ka.)] kalaṃ nāgghanti soḷasiṃ, candappabhā tāsaṃ aggamakkhāyati;

“诸比丘，譬如！所有星宿的光明，其总和也比不上月光的十六分之一，月光被称为它们当中最明亮的。

evameva kho, bhikkhave…pe…

诸比丘！正是这样，（一切）善法都以不放逸为根本，都汇合于不放逸，不放逸在这些法中被称为最高的……。”

aṭṭhamaṃ.

月光 ～不放逸中略品‧第八经终

✩ 【第九经、日光 Sūriyābhāsutta】

147. “Seyyathāpi, bhikkhave, saradasamaye viddhe vigatavalāhake deve ādicco nabhaṃ abbhussakkamāno sabbaṃ ākāsagataṃ tamagataṃ abhivihacca bhāsate ca tapate ca virocati ca;

“诸比丘！譬如！在秋天时节，天空晴朗无云，太阳上升到天空中，驱除一切虚空中的黑暗，（太阳）发光、发热、照耀。

evameva kho, bhikkhave…pe…

诸比丘！正是这样，（一切）善法都以不放逸为根本，都汇合于不放逸，不放逸在这些法中被称为最高的……。”

navamaṃ.

日光 ～不放逸中略品‧第九经终

✩ 【第十经、迦尸衣 Kāsikavatthasutta】

148. “Seyyathāpi, bhikkhave, yāni kānici tantāvutānaṃ vatthānaṃ, kāsikavatthaṃ tesaṃ aggamakkhāyati;

“诸比丘！譬如！在所有织机织成的衣料中，迦尸衣（迦尸国出产的细棉布）被称为是其中最上等的。

evameva kho, bhikkhave, ye keci kusalā dhammā, sabbe te appamādamūlakā appamādasamosaraṇā; appamādo tesaṃ dhammānaṃ aggamakkhāyati.

诸比丘！正是这样，（一切）善法都以不放逸为根本，都汇合于不放逸，不放逸在这些法中被称为最高的。

Appamattassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ – ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissati.

诸比丘！不放逸的比丘，可以期望他会修习八圣道分、多修习八圣道分。

Kathañca, bhikkhave, bhikkhu appamatto ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti?

诸比丘！不放逸的比丘如何修习八圣道分、多修习八圣道分呢？

【一、依止远离】

Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe…

➊ 诸比丘！在此，有比丘修习正见，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➋ （诸比丘！在此，有比丘）修习正思维，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➌ （诸比丘！在此，有比丘）修习正语，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➍ （诸比丘！在此，有比丘）修习正业，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➎ （诸比丘！在此，有比丘）修习正命，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➏ （诸比丘！在此，有比丘）修习正精进，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➐ （诸比丘！在此，有比丘）修习正念，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe…

➑ （诸比丘！在此，有比丘）修习正定，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

【二、贪欲调伏】

诸比丘！在此，有比丘，➊ 修习‘正见’，是为了贪欲的最终调伏、是为了瞋恚的最终调伏、是为了愚痴的最终调伏。

➋ 修习‘正思维’，是为了贪欲的最终调伏、是为了瞋恚的最终调伏、是为了愚痴的最终调伏。

➌ 修习‘正语’，是为了贪欲的最终调伏、是为了瞋恚的最终调伏、是为了愚痴的最终调伏。

➍ 修习‘正业’，是为了贪欲的最终调伏、是为了瞋恚的最终调伏、是为了愚痴的最终调伏。

➎ 修习‘正命’，是为了贪欲的最终调伏、是为了瞋恚的最终调伏、是为了愚痴的最终调伏。

➏ 修习‘正精进’，是为了贪欲的最终调伏、是为了瞋恚的最终调伏、是为了愚痴的最终调伏。

➐ 修习‘正念’，是为了贪欲的最终调伏、是为了瞋恚的最终调伏、是为了愚痴的最终调伏。

➑ 修习‘正定’，是为了贪欲的最终调伏、是为了瞋恚的最终调伏、是为了愚痴的最终调伏。

【三、究竟不死】

诸比丘！在此，有比丘，➊ 修习正见，是为了深入不死（涅槃）、朝向不死、最终达到不死。

➋ 修习正思维，是为了深入不死、朝向不死、最终达到不死。

➌ 修习正语，是为了深入不死、朝向不死、最终达到不死。

➍ 修习正业，是为了深入不死、朝向不死、最终达到不死。

➎ 修习正命，是为了深入不死、朝向不死、最终达到不死。

➏ 修习正精进，是为了深入不死、朝向不死、最终达到不死。

➐ 修习正念，是为了深入不死、朝向不死、最终达到不死。

➑ 修习正定，是为了深入不死、朝向不死、最终达到不死。

【四、趣向涅槃】

诸比丘！在此，有比丘，➊ 修习正见，是为了趣向涅槃、倾向涅槃、最终导入涅槃。

➋ 修习正思维，是为了趣向涅槃、倾向涅槃、最终导入涅槃。

➌ 修习正语，是为了趣向涅槃、倾向涅槃、最终导入涅槃。

➍ 修习正业，是为了趣向涅槃、倾向涅槃、最终导入涅槃。

➎ 修习正命，是为了趣向涅槃、倾向涅槃、最终导入涅槃。

➏ 修习正精进，是为了趣向涅槃、倾向涅槃、最终导入涅槃。

➐ 修习正念，是为了趣向涅槃、倾向涅槃、最终导入涅槃。

➑ 修习正定，是为了趣向涅槃、倾向涅槃、最终导入涅槃。

evaṃ kho, bhikkhave, bhikkhu appamatto ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarotī”ti.

诸比丘！像这样，不放逸的比丘修习八圣道分、多修习八圣道分。”

Dasamaṃ.

迦尸衣 ～不放逸中略品‧第十经终

(Yadapi tathāgataṃ, tadapi vitthāretabbaṃ).

（依照如来经，也应如此详细解说。）

Appamādapeyyālavaggo pañcamo.

第十一 不放逸中略品（终）（原为第五品，前面缺二品）

Tassuddānaṃ –

此品（十经）的摄颂：

Tathāgataṃ padaṃ kūṭaṃ, mūlaṃ sāro ca vassikaṃ;

（一）如来、（二）足迹、（三）屋顶、（四）黑栴根香、（五）赤檀核香、（六）茉莉花香、

Rājā candimasūriyā ca, vatthena dasamaṃ padaṃ.

（七）转轮王、（八）月光、（九）日光、（十）迦尸衣等十经。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.11 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.12 Balakaraṇīyavagga 力所作品 (SN 45.149-160)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.12.1 Balasutta 力喻 (SN 45.149)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Balakaraṇīyavaggo

力所作品

1. Balasuttaṃ

力喻

149. Sāvatthinidānaṃ.

舍卫城因缘。

【一、依止远离】

“Seyyathāpi, bhikkhave, ye keci balakaraṇīyā kammantā karīyanti, sabbe te pathaviṃ nissāya pathaviyaṃ patiṭṭhāya evamete balakaraṇīyā kammantā karīyanti;

“诸比丘！譬如！所有需要用力气来完成的工作，都是依靠大地、立足于大地来完成的；正是这样，这些需要力气的工作才能完成。

evameva kho, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti.

诸比丘！正是这样！比丘依靠戒、立足于戒，修习八圣道分、多修习八圣道分。

Kathañca, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti?

诸比丘！比丘如何依靠戒、立足于戒，修习八圣道分、多修习八圣道分呢？

Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe…

➊ 诸比丘！在此，有比丘修习正见，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➋ （诸比丘！在此，有比丘）修习正思维，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➌ （诸比丘！在此，有比丘）修习正语，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➍ （诸比丘！在此，有比丘）修习正业，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➎ （诸比丘！在此，有比丘）修习正命，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➏ （诸比丘！在此，有比丘）修习正精进，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➐ （诸比丘！在此，有比丘）修习正念，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➑ （诸比丘！在此，有比丘）修习正定，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

evaṃ kho, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarotī”ti.

诸比丘！像这样！比丘依靠戒、立足于戒，修习八圣道分、多修习八圣道分。”

(Paragaṅgāpeyyālīvaṇṇiyato paripuṇṇasuttanti vitthāramaggī).

（如同前面恒河中略品的描述，此经已圆满详细解说。）

【二、贪欲调伏】

“Seyyathāpi, bhikkhave, ye keci balakaraṇīyā kammantā karīyanti, sabbe te pathaviṃ nissāya pathaviyaṃ patiṭṭhāya evamete balakaraṇīyā kammantā karīyanti;

“诸比丘！譬如！所有需要用力气来完成的工作，都是依靠大地、立足于大地来完成的；正是这样，这些需要力气的工作才能完成。

evameva kho, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti.

诸比丘！正是这样！比丘依靠戒、立足于戒，修习八圣道分、多修习八圣道分。

Kathañca, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti?

诸比丘！比丘如何依靠戒、立足于戒，修习八圣道分、多修习八圣道分呢？

Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ…pe…

诸比丘！在此，有比丘，➊ 修习‘正见’，是为了贪欲的最终调伏、是为了瞋恚的最终调伏、是为了愚痴的最终调伏。

➋ 修习‘正思维’，是为了贪欲的最终调伏、是为了瞋恚的最终调伏、是为了愚痴的最终调伏。

➌ 修习‘正语’，是为了贪欲的最终调伏、是为了瞋恚的最终调伏、是为了愚痴的最终调伏。

➍ 修习‘正业’，是为了贪欲的最终调伏、是为了瞋恚的最终调伏、是为了愚痴的最终调伏。

➎ 修习‘正命’，是为了贪欲的最终调伏、是为了瞋恚的最终调伏、是为了愚痴的最终调伏。

➏ 修习‘正精进’，是为了贪欲的最终调伏、是为了瞋恚的最终调伏、是为了愚痴的最终调伏。

➐ 修习‘正念’，是为了贪欲的最终调伏、是为了瞋恚的最终调伏、是为了愚痴的最终调伏。

sammāsamādhiṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ.

➑ 修习‘正定’，是为了贪欲的最终调伏、是为了瞋恚的最终调伏、是为了愚痴的最终调伏。

Evaṃ kho, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarotī”ti.

诸比丘！像这样！不放逸的比丘修习八圣道分、多修习八圣道分。”

【三、究竟不死】

“Seyyathāpi, bhikkhave, ye keci balakaraṇīyā kammantā karīyanti, sabbe te pathaviṃ nissāya pathaviyaṃ patiṭṭhāya evamete balakaraṇīyā kammantā karīyanti;

“诸比丘！譬如！所有需要用力气来完成的工作，都是依靠大地、立足于大地来完成的；正是这样，这些需要力气的工作才能完成。

evameva kho, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti.

诸比丘！正是这样！比丘依靠戒、立足于戒，修习八圣道分、多修习八圣道分。

Kathañca, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti?

诸比丘！比丘如何依靠戒、立足于戒，修习八圣道分、多修习八圣道分呢？

Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti amatogadhaṃ amataparāyanaṃ amatapariyosānaṃ…pe…

诸比丘！在此，有比丘，➊ 修习正见，是为了深入不死（涅槃）、朝向不死、最终达到不死。

➋ 修习正思维，是为了深入不死、朝向不死、最终达到不死。

➌ 修习正语，是为了深入不死、朝向不死、最终达到不死。

➍ 修习正业，是为了深入不死、朝向不死、最终达到不死。

➎ 修习正命，是为了深入不死、朝向不死、最终达到不死。

➏ 修习正精进，是为了深入不死、朝向不死、最终达到不死。

➐ 修习正念，是为了深入不死、朝向不死、最终达到不死。

sammāsamādhiṃ bhāveti amatogadhaṃ amataparāyanaṃ amatapariyosānaṃ.

➑ 修习正定，是为了深入不死、朝向不死、最终达到不死。

Evaṃ kho, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarotī”ti.

诸比丘！像这样！比丘依靠戒、立足于戒，修习八圣道分、多修习八圣道分。”

【四、趣向涅槃】

“Seyyathāpi, bhikkhave, ye keci balakaraṇīyā kammantā karīyanti, sabbe te pathaviṃ nissāya pathaviyaṃ patiṭṭhāya evamete balakaraṇīyā kammantā karīyanti;

“诸比丘！譬如！所有需要用力气来完成的工作，都是依靠大地、立足于大地来完成的；正是这样，这些需要力气的工作才能完成。

evameva kho, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti.

诸比丘！正是这样！比丘依靠戒、立足于戒，修习八圣道分、多修习八圣道分。

Kathañca, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti?

诸比丘！比丘如何依靠戒、立足于戒，修习八圣道分、多修习八圣道分呢？

Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti nibbānaninnaṃ nibbānapoṇaṃ nibbānapabbhāraṃ…pe…

诸比丘！在此，有比丘，➊ 修习正见，是为了趣向涅槃、倾向涅槃、最终导入涅槃。

➋ 修习正思维，是为了趣向涅槃、倾向涅槃、最终导入涅槃。

➌ 修习正语，是为了趣向涅槃、倾向涅槃、最终导入涅槃。

➍ 修习正业，是为了趣向涅槃、倾向涅槃、最终导入涅槃。

➎ 修习正命，是为了趣向涅槃、倾向涅槃、最终导入涅槃。

➏ 修习正精进，是为了趣向涅槃、倾向涅槃、最终导入涅槃。

➐ 修习正念，是为了趣向涅槃、倾向涅槃、最终导入涅槃。

sammāsamādhiṃ bhāveti nibbānaninnaṃ nibbānapoṇaṃ nibbānapabbhāraṃ.

➑ 修习正定，是为了趣向涅槃、倾向涅槃、最终导入涅槃。

Evaṃ kho, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarotī”ti.

诸比丘！像这样！比丘依靠戒、立足于戒，修习八圣道分、多修习八圣道分。”

Paṭhamaṃ.

力喻 ～力所作品‧第一经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.11 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.12 Balakaraṇīyavagga 力所作品 (SN 45.149-160)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.12.2 Bījasutta 种子 (SN 45.150)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Bījasuttaṃ

种子

150. “Seyyathāpi, bhikkhave, ye kecime bījagāmabhūtagāmā vuḍḍhiṃ virūḷhiṃ vepullaṃ āpajjanti, sabbe te pathaviṃ nissāya pathaviyaṃ patiṭṭhāya evamete bījagāmabhūtagāmā vuḍḍhiṃ virūḷhiṃ vepullaṃ āpajjanti;

“诸比丘！譬如！所有这些种子类和植物类的（生命）得以成长、增长、广大，都是依靠大地、立足于大地；正是这样，这些种子类和植物类才能成长、增长、广大。

evameva kho, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto vuḍḍhiṃ virūḷhiṃ vepullaṃ pāpuṇāti dhammesu.

诸比丘！正是这样！比丘依靠戒、立足于戒，修习八圣道分、多修习八圣道分，就能在（善）法中达到成长、增长、广大。

Kathañca, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto vuḍḍhiṃ virūḷhiṃ vepullaṃ pāpuṇāti dhammesu?

诸比丘！比丘如何依靠戒、立足于戒，修习八圣道分、多修习八圣道分，从而在（善）法中达到成长、增长、广大呢？

Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ…pe…

➊ 诸比丘！在此，有比丘修习正见，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➋ （诸比丘！在此，有比丘）修习正思维，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➌ （诸比丘！在此，有比丘）修习正语，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➍ （诸比丘！在此，有比丘）修习正业，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➎ （诸比丘！在此，有比丘）修习正命，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➏ （诸比丘！在此，有比丘）修习正精进，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➐ （诸比丘！在此，有比丘）修习正念，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe… 。

➑ （诸比丘！在此，有比丘）修习正定，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃……。

evaṃ kho, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto vuḍḍhiṃ virūḷhiṃ vepullaṃ pāpuṇāti dhammesū”ti.

诸比丘！像这样！比丘依靠戒、立足于戒，修习八圣道分、多修习八圣道分，就能在（善）法中达到成长、增长、广大。”

Dutiyaṃ.

种子 ～力所作品‧第二经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.11 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.12 Balakaraṇīyavagga 力所作品 (SN 45.149-160)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.12.3 Nāgasutta 龙喻 (SN 45.151)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Nāgasuttaṃ

龙喻

151. “Seyyathāpi, bhikkhave, himavantaṃ pabbatarājaṃ nissāya nāgā kāyaṃ vaḍḍhenti, balaṃ gāhenti; te tattha kāyaṃ vaḍḍhetvā balaṃ gāhetvā kusobbhe otaranti, kusobbhe [kussubbhe (sī. syā.), kusubbhe (pī. ka.)] otaritvā mahāsobbhe otaranti, mahāsobbhe otaritvā kunnadiyo otaranti, kunnadiyo otaritvā mahānadiyo otaranti, mahānadiyo otaritvā mahāsamuddaṃ [mahāsamuddasāgaraṃ (sabbattha) saṃ. ni. 2.23] otaranti, te tattha mahantattaṃ vepullattaṃ āpajjanti kāyena;

“诸比丘！龙（指象）依靠喜马拉雅山脉（雪山王）使身体成长、获得力量；它们在那里使身体成长、获得力量后，进入小池塘；进入小池塘后，进入大湖泊；进入大湖泊后，进入小河流；进入小河流后，进入大江河；进入大江河后，进入大海洋；它们在那里，身体达到巨大和完全的发展。

evameva kho, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto mahantattaṃ vepullattaṃ pāpuṇāti dhammesu.

诸比丘！正是这样！比丘依靠戒、立足于戒，修习八圣道分、多修习八圣道分，就能在（善）法中达到巨大和完全的发展。

Kathañca, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto mahantattaṃ vepullattaṃ pāpuṇāti dhammesu?

诸比丘！比丘如何依靠戒、立足于戒，修习八圣道分、多修习八圣道分，从而在（善）法中达到巨大和完全的发展呢？

Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe…

➊ 诸比丘！在此，有比丘修习正见，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➋ （诸比丘！在此，有比丘）修习正思维，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➌ （诸比丘！在此，有比丘）修习正语，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➍ （诸比丘！在此，有比丘）修习正业，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➎ （诸比丘！在此，有比丘）修习正命，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➏ （诸比丘！在此，有比丘）修习正精进，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➐ （诸比丘！在此，有比丘）修习正念，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe…

➑ （诸比丘！在此，有比丘）修习正定，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃……。

evaṃ kho, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto mahantattaṃ vepullattaṃ pāpuṇāti dhammesū”ti.

诸比丘！像这样！比丘依靠戒、立足于戒，修习八圣道分、多修习八圣道分，就能在（善）法中达到巨大和完全的发展。”

Tatiyaṃ.

龙喻 ～力所作品‧第三经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.11 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.12 Balakaraṇīyavagga 力所作品 (SN 45.149-160)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.12.4 Rukkhasutta 树喻 (SN 45.152)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Rukkhasuttaṃ

树喻

152. “Seyyathāpi, bhikkhave, rukkho pācīnaninno pācīnapoṇo pācīnapabbhāro. So mūlacchinno [mūlacchinde kate (syā.)] katamena papateyyā”ti?

“诸比丘！譬如！有一棵树，朝向东方、倾向东方、趋向东方。如果从根部把它砍断，它会朝哪个方向倒下呢？”

“Yena, bhante, ninno yena poṇo yena pabbhāro”ti.

“尊者！它会朝它所朝向、所倾向、所趋向的方向（倒下）。”

“Evameva kho, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.

“诸比丘！正是这样！比丘修习八圣道分、多修习八圣道分，就会趣向涅槃、倾向涅槃、最终导入涅槃。

Kathañca, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro?

诸比丘！比丘如何修习八圣道分、多修习八圣道分，从而趣向涅槃、倾向涅槃、最终导入涅槃呢？

Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe…

➊ 诸比丘！在此，有比丘修习正见，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➋ （诸比丘！在此，有比丘）修习正思维，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➌ （诸比丘！在此，有比丘）修习正语，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➍ （诸比丘！在此，有比丘）修习正业，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➎ （诸比丘！在此，有比丘）修习正命，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➏ （诸比丘！在此，有比丘）修习正精进，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➐ （诸比丘！在此，有比丘）修习正念，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe…

➑ （诸比丘！在此，有比丘）修习正定，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃……。

evaṃ kho, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti.

诸比丘！像这样！比丘修习八圣道分、多修习八圣道分，就会趣向涅槃、倾向涅槃、最终导入涅槃。”

Catutthaṃ.

树喻 ～力所作品‧第四经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.11 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.12 Balakaraṇīyavagga 力所作品 (SN 45.149-160)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.12.5 Kumbhasutta 瓶喻 (SN 45.153)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Kumbhasuttaṃ

瓶喻

153. “Seyyathāpi, bhikkhave, kumbho nikkujjo vamateva udakaṃ, no paccāvamati;

“诸比丘！譬如！一个倒置的水瓶，只会把（里面的）水倒出来，而不会（把倒出来的水）再吸回去。

evameva kho, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto vamateva pāpake akusale dhamme, no paccāvamati.

诸比丘！正是这样！比丘修习八圣道分、多修习八圣道分，只会倾泻出邪恶、不善的法，而不会再把它们吸纳回来。

Kathañca, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto vamateva pāpake akusale dhamme, no paccāvamati?

诸比丘！比丘如何修习八圣道分、多修习八圣道分，从而只会倾泻出邪恶、不善的法，而不会再把它们吸纳回来呢？

Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe…

➊ 诸比丘！在此，有比丘修习正见，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➋ （诸比丘！在此，有比丘）修习正思维，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➌ （诸比丘！在此，有比丘）修习正语，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➍ （诸比丘！在此，有比丘）修习正业，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➎ （诸比丘！在此，有比丘）修习正命，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➏ （诸比丘！在此，有比丘）修习正精进，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➐ （诸比丘！在此，有比丘）修习正念，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe…

➑ （诸比丘！在此，有比丘）修习正定，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃……。

evaṃ kho, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto vamateva pāpake akusale dhamme, no paccāvamatī”ti.

诸比丘！像这样！比丘修习八圣道分、多修习八圣道分，只会倾泻出邪恶、不善的法，而不会再把它们吸纳回来。”

Pañcamaṃ.

瓶喻 ～力所作品‧第五经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.11 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.12 Balakaraṇīyavagga 力所作品 (SN 45.149-160)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.12.6 Sūkasutta 芒喻 (SN 45.154)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Sūkasuttaṃ

芒喻

154. “Seyyathāpi, bhikkhave, sālisūkaṃ vā yavasūkaṃ vā sammāpaṇihitaṃ hatthena vā pādena vā akkantaṃ hatthaṃ vā pādaṃ vā bhindissati lohitaṃ vā uppādessatīti – ṭhānametaṃ vijjati.

“诸比丘！譬如！稻芒或麦芒，如果（芒刺）朝向正确（的方向），用手或脚踩踏上去，（芒刺）将会刺穿手或脚，或使其流血——这种情况是可能发生的。

Taṃ kissa hetu?

这是什么原因呢？

Sammāpaṇihitattā, bhikkhave, sūkassa.

诸比丘！因为芒刺朝向正确（的方向）。

Evameva kho, bhikkhave, bhikkhu sammāpaṇihitāya diṭṭhiyā sammāpaṇihitāya maggabhāvanāya avijjaṃ bhindissati, vijjaṃ uppādessati, nibbānaṃ sacchikarissatīti – ṭhānametaṃ vijjati.

诸比丘！正是这样！比丘（如果）见解朝向正确、道的修习朝向正确，他将能刺破无明、生起明、亲证涅槃——这种情况是可能发生的。

Taṃ kissa hetu?

这是什么原因呢？

Sammāpaṇihitattā, bhikkhave, diṭṭhiyā.

诸比丘！因为见解朝向正确。

Kathañca, bhikkhave, bhikkhu sammāpaṇihitāya diṭṭhiyā sammāpaṇihitāya maggabhāvanāya avijjaṃ bhindati, vijjaṃ uppādeti, nibbānaṃ sacchikaroti?

诸比丘！比丘如何（做到）见解朝向正确、道的修习朝向正确，从而刺破无明、生起明、亲证涅槃呢？

Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ…pe…

➊ 诸比丘！在此，有比丘修习正见，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➋ （诸比丘！在此，有比丘）修习正思维，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➌ （诸比丘！在此，有比丘）修习正语，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➍ （诸比丘！在此，有比丘）修习正业，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➎ （诸比丘！在此，有比丘）修习正命，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➏ （诸比丘！在此，有比丘）修习正精进，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➐ （诸比丘！在此，有比丘）修习正念，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe…

➑ （诸比丘！在此，有比丘）修习正定，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃……。

evaṃ kho, bhikkhave, bhikkhu sammāpaṇihitāya diṭṭhiyā sammāpaṇihitāya maggabhāvanāya avijjaṃ bhindati, vijjaṃ uppādeti, nibbānaṃ sacchikarotī”ti.

诸比丘！像这样！比丘（就能做到）见解朝向正确、道的修习朝向正确，从而刺破无明、生起明、亲证涅槃。”

Chaṭṭhaṃ.

芒喻 ～力所作品‧第六经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.11 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.12 Balakaraṇīyavagga 力所作品 (SN 45.149-160)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.12.7 Ākāsasutta 虚空吹风 (SN 45.155)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Ākāsasuttaṃ

虚空吹风

155. “Seyyathāpi, bhikkhave, ākāse vividhā vātā vāyanti – puratthimāpi vātā vāyanti, pacchimāpi vātā vāyanti, uttarāpi vātā vāyanti, dakkhiṇāpi vātā vāyanti, sarajāpi vātā vāyanti, arajāpi vātā vāyanti, sītāpi vātā vāyanti, uṇhāpi vātā vāyanti, parittāpi vātā vāyanti, adhimattāpi vātā vāyanti;

“诸比丘！譬如！天空中吹着各种各样的风——也吹东风，也吹西风，也吹北风，也吹南风；也吹带尘土的风，也吹不带尘土的风；也吹冷风，也吹热风；也吹微风，也吹强风。

evameva kho, bhikkhave, bhikkhuno ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvayato ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroto cattāropi satipaṭṭhānā bhāvanāpāripūriṃ gacchanti,

诸比丘！正是这样！比丘修习八圣道分、多修习八圣道分时，四念住也达到修习圆满，

cattāropi sammappadhānā bhāvanāpāripūriṃ gacchanti,

四正勤也达到修习圆满，

cattāropi iddhipādā bhāvanāpāripūriṃ gacchanti,

四神足也达到修习圆满，

pañcapi indriyāni bhāvanāpāripūriṃ gacchanti,

五根也达到修习圆满，

pañcapi balāni bhāvanāparipūriṃ gacchanti,

五力也达到修习圆满，

sattapi bojjhaṅgā bhāvanāpāripūriṃ gacchanti.

七觉支也达到修习圆满。

Kathañca, bhikkhave, bhikkhuno ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvayato ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroto cattāropi satipaṭṭhānā bhāvanāpāripūriṃ gacchanti,

诸比丘！比丘如何修习八圣道分、多修习八圣道分时，四念住也达到修习圆满，

cattāropi sammappadhānā bhāvanāpāripūriṃ gacchanti,

四正勤也达到修习圆满，

cattāropi iddhipādā bhāvanāpāripūriṃ gacchanti,

四神足也达到修习圆满，

pañcapi indriyāni bhāvanāpāripūriṃ gacchanti,

五根也达到修习圆满，

pañcapi balāni bhāvanāpāripūriṃ gacchanti,

五力也达到修习圆满，

sattapi bojjhaṅgā bhāvanāpāripūriṃ gacchanti?

七觉支也达到修习圆满呢？

Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti…pe…

➊ 诸比丘！在此，有比丘修习正见，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➋ （诸比丘！在此，有比丘）修习正思维，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➌ （诸比丘！在此，有比丘）修习正语，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➍ （诸比丘！在此，有比丘）修习正业，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➎ （诸比丘！在此，有比丘）修习正命，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➏ （诸比丘！在此，有比丘）修习正精进，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➐ （诸比丘！在此，有比丘）修习正念，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe…

➑ （诸比丘！在此，有比丘）修习正定，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃……。

evaṃ kho, bhikkhave, bhikkhuno ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvayato ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroto cattāropi satipaṭṭhānā bhāvanāpāripūriṃ gacchanti,

诸比丘！像这样！比丘修习八圣道分、多修习八圣道分时，四念住也达到修习圆满，

cattāropi sammappadhānā bhāvanāpāripūriṃ gacchanti,

四正勤也达到修习圆满，

cattāropi iddhipādā bhāvanāpāripūriṃ gacchanti,

四神足也达到修习圆满，

pañcapi indriyāni bhāvanāpāripūriṃ gacchanti,

五根也达到修习圆满，

pañcapi balāni bhāvanāpāripūriṃ gacchanti,

五力也达到修习圆满，

sattapi bojjhaṅgā bhāvanāpāripūriṃ gacchantī”ti.

七觉支也达到修习圆满。”

Sattamaṃ.

虚空吹风 ～力所作品‧第七经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.11 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.12 Balakaraṇīyavagga 力所作品 (SN 45.149-160)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.12.8 Paṭhamameghasutta 云之一 (SN 45.156)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Paṭhamameghasuttaṃ

云之一

156. “Seyyathāpi, bhikkhave, gimhānaṃ pacchime māse ūhataṃ rajojallaṃ, tamenaṃ mahāakālamegho ṭhānaso antaradhāpeti vūpasameti;

“诸比丘！譬如！在夏季最后一个月，扬起的尘土污垢，一场不合时宜的大暴雨能立刻使它消失、平息。

evameva kho, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto uppannuppanne pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasameti.

诸比丘！正是这样！比丘修习八圣道分、多修习八圣道分，能使已生起的邪恶、不善的法立刻消失、平息。

Kathañca, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto uppannuppanne pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasameti?

诸比丘！比丘如何修习八圣道分、多修习八圣道分，从而使已生起的邪恶、不善的法立刻消失、平息呢？

Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti…pe…

➊ 诸比丘！在此，有比丘修习正见，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➋ （诸比丘！在此，有比丘）修习正思维，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➌ （诸比丘！在此，有比丘）修习正语，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➍ （诸比丘！在此，有比丘）修习正业，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➎ （诸比丘！在此，有比丘）修习正命，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➏ （诸比丘！在此，有比丘）修习正精进，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➐ （诸比丘！在此，有比丘）修习正念，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe…

➑ （诸比丘！在此，有比丘）修习正定，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃……。

evaṃ kho, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto uppannuppanne pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasametī”ti.

诸比丘！像这样！比丘修习八圣道分、多修习八圣道分，能使已生起的邪恶、不善的法立刻消失、平息。”

Aṭṭhamaṃ.

云之一 ～力所作品‧第八经终

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.11 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.12 Balakaraṇīyavagga 力所作品 (SN 45.149-160)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.12.9 Dutiyameghasutta 云之二 (SN 45.157)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Dutiyameghasuttaṃ

云之二

157. “Seyyathāpi, bhikkhave, uppannaṃ mahāmeghaṃ, tamenaṃ mahāvāto antarāyeva antaradhāpeti vūpasameti;

“诸比丘！譬如！已生起的大暴雨，一阵大风能使它在中途就消失、平息。

evameva kho, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto uppannuppanne pāpake akusale dhamme antarāyeva antaradhāpeti vūpasameti.

诸比丘！正是这样！比丘修习八圣道分、多修习八圣道分，能使已生起的邪恶、不善的法在中途就消失、平息。

Kathañca, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto uppannuppanne pāpake akusale dhamme antarāyeva antaradhāpeti vūpasameti?

诸比丘！比丘如何修习八圣道分、多修习八圣道分，从而使已生起的邪恶、不善的法在中途就消失、平息呢？

Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti…pe…

➊ 诸比丘！在此，有比丘修习正见，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➋ （诸比丘！在此，有比丘）修习正思维，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➌ （诸比丘！在此，有比丘）修习正语，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➍ （诸比丘！在此，有比丘）修习正业，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➎ （诸比丘！在此，有比丘）修习正命，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➏ （诸比丘！在此，有比丘）修习正精进，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

➐ （诸比丘！在此，有比丘）修习正念，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃。

sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe…

➑ （诸比丘！在此，有比丘）修习正定，其（修习）是依止远离、依止离贪、依止灭尽，（最终）导向（成熟）于完全舍弃……。

evaṃ kho, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto uppannuppanne pāpake akusale dhamme antarāyeva antaradhāpeti vūpasametī”ti.

诸比丘！像这样！比丘修习八圣道分、多修习八圣道分，能使已生起的邪恶、不善的法在中途就消失、平息。”

Navamaṃ.

云之二 ～力所作品‧第九经终

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2559.5.11 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.12 Balakaraṇīyavagga 力所作品 (SN 45.149-160)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.12.10 Nāvāsutta 船舶绳喻 (SN 45.158)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Nāvāsuttaṃ

船舶绳喻

158. “Seyyathāpi, bhikkhave, sāmuddikāya nāvāya vettabandhanabandhāya cha māsāni udake pariyādāya [pariyātāya (ka.), pariyāhatāya (?)] hemantikena thalaṃ ukkhittāya vātātapaparetāni bandhanāni tāni pāvussakena meghena abhippavuṭṭhāni appakasireneva paṭippassambhanti, pūtikāni bhavanti;

“诸比丘！譬如！海上的船舶，用藤绳拴缚，在水上漂流六个月，冬天则被冲到陆地上，（船身的）绳索被风吹日晒，它们被雨云浸湿后，就很容易损坏、腐烂；

evameva kho, bhikkhave, bhikkhuno ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvayato ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroto appakasireneva saṃyojanāni paṭippassambhanti, pūtikāni bhavanti.

诸比丘！同样的！比丘修习八圣道分、多修习八圣道分，（他的）各种束缚就很容易减弱、消失。

Kathañca, bhikkhave, bhikkhuno ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvayato ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroto appakasireneva saṃyojanāni paṭippassambhanti, pūtikāni bhavanti? 诸比丘！如何是比丘修习八圣道分、多修习八圣道分，（他的）各种束缚就容易减弱、消失呢？

Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti…pe…

➊ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正见。

➋ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正思维。

➌ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正语。

➍ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正业。

➎ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正命。

➏ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正精进。

➐ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正念。

sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe…

➑ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正定……。

evaṃ kho, bhikkhave, bhikkhuno ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvayato ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroto appakasireneva saṃyojanāni paṭippassambhanti, pūtikāni bhavantī”ti.

诸比丘！像这样！比丘修习八圣道分、多修习八圣道分，（他的）各种束缚就很容易减弱、消失。”

Dasamaṃ.

船舶绳喻 ～力所作品‧第十经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.11 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.12 Balakaraṇīyavagga 力所作品 (SN 45.149-160)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.12.11 Āgantukasutta 客喻 (SN 45.159)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Āgantukasuttaṃ

客喻

159. “Seyyathāpi, bhikkhave, āgantukāgāraṃ. Tattha puratthimāyapi disāya āgantvā vāsaṃ kappenti, pacchimāyapi disāya āgantvā vāsaṃ kappenti, uttarāyapi disāya āgantvā vāsaṃ kappenti, dakkhiṇāyapi disāya āgantvā vāsaṃ kappenti, khattiyāpi āgantvā vāsaṃ kappenti, brāhmaṇāpi āgantvā vāsaṃ kappenti, vessāpi āgantvā vāsaṃ kappenti, suddāpi āgantvā vāsaṃ kappenti;

“诸比丘！譬如！有一间客栈（或旅舍）。在这里，有从东方来的安住，有从西方来的安住，有从北方来的安住，有从南方来的安住，有刹帝利（武士/王族）来安住，有婆罗门（祭司/学者）来安住，有吠舍（平民/商人）来安住，有首陀罗（劳动者/仆人）来安住。

evameva kho, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto

诸比丘！同样的！比丘修习八圣道分、多修习八圣道分：

ye dhammā abhiññā pariññeyyā, te dhamme abhiññā parijānāti,

‘⑴ 对于那些需要通过亲证来了知的法，他通过亲证来了知它们；

ye dhammā abhiññā pahātabbā, te dhamme abhiññā pajahati,

⑵ 对于那些需要通过亲证来断除的法，他通过亲证来断除它们；

ye dhammā abhiññā sacchikātabbā, te dhamme abhiññā sacchikaroti,

⑶ 对于那些需要通过亲证来实证的法，他通过亲证来实证它们；

ye dhammā abhiññā bhāvetabbā, te dhamme abhiññā bhāveti.

⑷ 对于那些需要通过亲证来修习的法，他通过亲证来修习它们。’

“Katame ca, bhikkhave, dhammā abhiññā pariññeyyā?

➊ 诸比丘！哪些是需要通过亲证来了知的法呢？

Pañcupādānakkhandhātissa vacanīyaṃ.

应当说是五取蕴。

Katame pañca?

是哪五个呢？

Seyyathidaṃ – rūpupādānakkhandho…pe… viññāṇupādānakkhandho.

即：色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。

Ime, bhikkhave, dhammā abhiññā pariññeyyā.

诸比丘！这些是需要通过亲证来了知的法。

Katame ca, bhikkhave, dhammā abhiññā pahātabbā?

➋ 诸比丘！哪些是需要通过亲证来断除的法呢？

Avijjā ca bhavataṇhā ca –

是无明和有爱。

ime, bhikkhave, dhammā abhiññā pahātabbā.

诸比丘！这些是需要通过亲证来断除的法。

Katame ca, bhikkhave, dhammā abhiññā sacchikātabbā?

➌ 诸比丘！哪些是需要通过亲证来实证的法呢？

Vijjā ca vimutti ca –

是明和解脱。

ime, bhikkhave, dhammā abhiññā sacchikātabbā. 诸比丘！这些是需要通过亲证来实证的法。

Katame ca, bhikkhave, dhammā abhiññā bhāvetabbā?

➍ 诸比丘！哪些是需要通过亲证来修习的法呢？

Samatho ca vipassanā ca –

是奢摩他（止）和毗婆舍那（观）。

ime, bhikkhave, dhammā abhiññā bhāvetabbā.

诸比丘！这些是需要通过亲证来修习的法。

Kathañca, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto,

诸比丘！如何是比丘修习八圣道分、多修习八圣道分，

ye dhammā abhiññā pariññeyyā te dhamme abhiññā parijānāti…pe…

‘⑴ 对于那些需要通过亲证来了知的法，他通过亲证来了知它们；

⑵ 对于那些需要通过亲证来断除的法，他通过亲证来断除它们；

⑶ 对于那些需要通过亲证来实证的法，他通过亲证来实证它们；

ye dhammā abhiññā bhāvetabbā, te dhamme abhiññā bhāveti?

⑷ 对于那些需要通过亲证来修习的法，他通过亲证来修习它们。’呢？

Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti…pe…

➊ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正见。

➋ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正思维。

➌ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正语。

➍ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正业。

➎ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正命。

➏ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正精进。

➐ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正念。

sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe…

➑ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正定……。

evaṃ kho, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto

诸比丘！像这样！比丘修习八圣道分、多修习八圣道分：

ye dhammā abhiññā pariññeyyā, te dhamme abhiññā parijānāti,

‘⑴ 对于那些需要通过亲证来了知的法，他通过亲证来了知它们；

ye dhammā abhiññā pahātabbā, te dhamme abhiññā pajahati,

⑵ 对于那些需要通过亲证来断除的法，他通过亲证来断除它们；

ye dhammā abhiññā sacchikātabbā, te dhamme abhiññā sacchikaroti,

⑶ 对于那些需要通过亲证来实证的法，他通过亲证来实证它们；

ye dhammā abhiññā bhāvetabbā, te dhamme abhiññā bhāvetī”ti.

⑷ 对于那些需要通过亲证来修习的法，他通过亲证来修习它们。’”

Ekādasamaṃ.

客喻 ～力所作品‧第十一经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.11 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.12 Balakaraṇīyavagga 力所作品 (SN 45.149-160)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.12.12 Nadīsutta 河喻 (SN 45.160)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

12. Nadīsuttaṃ

河喻

160. “Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā. Atha mahājanakāyo āgaccheyya kuddāla-piṭakaṃ ādāya –

“诸比丘！譬如！恒河向东流去，倾向东方，汇入东方（大海）。这时有一大群人带着锄头和筐子来了，说：

‘mayaṃ imaṃ gaṅgaṃ nadiṃ pacchāninnaṃ karissāma pacchāpoṇaṃ pacchāpabbhāran’ti.

‘我们要让这条恒河向西流，倾向西方，汇入西方。’

Taṃ kiṃ maññatha, bhikkhave, api nu so mahājanakāyo gaṅgaṃ nadiṃ pacchāninnaṃ kareyya pacchāpoṇaṃ pacchāpabbhāran”ti?

诸比丘！你们认为如何？那一大群人能够让恒河向西流，倾向西方，汇入西方吗？”

“No hetaṃ, bhante”.

“世尊！不能。”

“Taṃ kissa hetu”?

“这是什么原因呢？”

“Gaṅgā, bhante, nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā. Sā na sukarā pacchāninnaṃ kātuṃ pacchāpoṇaṃ pacchāpabbhāraṃ. Yāvadeva pana so mahājanakāyo kilamathassa vighātassa bhāgī assā”ti.

“世尊！恒河是向东流，倾向东方，汇入东方的。要让它向西流，倾向西方，汇入西方，实在是不容易的。那一大群人只会是徒劳受苦、遭遇障碍（或烦恼）而已。”

“Evameva kho, bhikkhave, bhikkhuṃ ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāventaṃ ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarontaṃ rājāno vā rājamahāmattā vā mittā vā amaccā vā ñātī vā ñātisālohitā vā bhogehi abhihaṭṭhuṃ pavāreyyuṃ –

“诸比丘！同样的！对于修习八圣道分、多修习八圣道分的比丘，可能有国王、大臣、朋友、同僚、亲戚、族人带着财物来劝诱他，并说：

‘ehambho purisa, kiṃ te ime kāsāvā anudahanti, kiṃ muṇḍo kapālamanusaṃcarasi! Ehi, hīnāyāvattitvā bhoge ca bhuñjassu, puññāni ca karohī’ti. ‘喂，这位仁兄！你何必被这些袈裟所困扰？何必剃光头、拿着钵到处行走呢！来吧，还俗吧，享受财富，也做些（世俗的）福德善业吧！’

So vata, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaronto sikkhaṃ paccakkhāya hīnāyāvattissatīti – netaṃ ṭhānaṃ vijjati.

诸比丘！那位修习八圣道分、多修习八圣道分的比丘，会舍弃修学而还俗——这是不可能发生的事情。

Taṃ kissa hetu?

这是什么原因呢？

Yañhi taṃ, bhikkhave, cittaṃ dīgharattaṃ vivekaninnaṃ vivekapoṇaṃ vivekapabbhāraṃ taṃ vata hīnāyāvattissatīti – netaṃ ṭhānaṃ vijjati.

诸比丘！因为他的心长久以来趣向远离、倾向远离、趋入远离，它怎么会再转向低劣（的世俗生活）呢——这是不可能发生的事情。

Kathañca, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkaroti?

诸比丘！如何是比丘修习八圣道分、多修习八圣道分呢？

【一、依止远离】

Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ…pe…

➊ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正见。

➋ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正思维。

➌ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正语。

➍ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正业。

➎ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正命。

➏ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正精进。

➐ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正念。

sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe…

➑ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正定。

【二、贪欲调伏】

诸比丘！在此，有比丘，➊ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘正见’。

➋ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘正思维’。

➌ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘正语’。

➍ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘正业’。

➎ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘正命’。

➏ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘正精进’。

➐ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘正念’。

➑ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘正定’。

【三、究竟不死】

诸比丘！在此，有比丘，➊ 为了达到不死（涅槃）、朝向不死、终结于不死，而修习正见。

➋ 为了达到不死（涅槃）、朝向不死、终结于不死，而修习正思维。

➌ 为了达到不死（涅槃）、朝向不死、终结于不死，而修习正语。

➍ 为了达到不死（涅槃）、朝向不死、终结于不死，而修习正业。

➎ 为了达到不死（涅槃）、朝向不死、终结于不死，而修习正命。

➏ 为了达到不死（涅槃）、朝向不死、终结于不死，而修习正精进。

➐ 为了达到不死（涅槃）、朝向不死、终结于不死，而修习正念。

➑ 为了达到不死（涅槃）、朝向不死、终结于不死，而修习正定。

【四、趣向涅槃】

诸比丘！在此，有比丘，➊ 为了趣向涅槃、倾向涅槃、汇入涅槃，而修习正见。

➋ 为了趣向涅槃、倾向涅槃、汇入涅槃，而修习正思维。

➌ 为了趣向涅槃、倾向涅槃、汇入涅槃，而修习正语。

➍ 为了趣向涅槃、倾向涅槃、汇入涅槃，而修习正业。

➎ 为了趣向涅槃、倾向涅槃、汇入涅槃，而修习正命。

➏ 为了趣向涅槃、倾向涅槃、汇入涅槃，而修习正精进。

➐ 为了趣向涅槃、倾向涅槃、汇入涅槃，而修习正念。

➑ 为了趣向涅槃、倾向涅槃、汇入涅槃，而修习正定。

evaṃ kho, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāveti, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarotī”ti.

诸比丘！像这样，比丘修习八圣道分、多修习八圣道分。”

(Yadapi balakaraṇīyaṃ, tadapi vitthāretabbaṃ.)

（依据力喻经，也应像这样详细解说。）

Dvādasamaṃ.

河喻 ～力所作品‧第十二经终

Balakaraṇīyavaggo chaṭṭho.

第十二 力所作品（完）（原为第六品）

Tassuddānaṃ –

此品（十二经）摄颂曰：

Balaṃ bījañca nāgo ca, rukkho kumbhena sūkiyā;

力喻种子龙，树瓶倾芒正；

Ākāsena ca dve meghā, nāvā āgantukā nadīti.

虚空吹二云，船舶喻客河。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.11 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.13 Esanāvagga 寻求品 (SN 45.161-171)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.13.1 Esanāsutta 寻求经 (SN 45.161)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Esanāvaggo

寻求品

1. Esanāsuttaṃ

寻求经

161. Sāvatthinidānaṃ.

舍卫城因缘

☼ 【第一 ☞ 证知 Abhiññāya】

【一、依止远离】

“Tisso imā, bhikkhave, esanā.

“诸比丘！有这三种寻求。

Katamā tisso?

是哪三种呢？

Kāmesanā, bhavesanā, brahmacariyesanā –

即：欲求、有求、梵行求。

imā kho, bhikkhave, tisso esanā.

诸比丘！这就是那三种寻求。

Imāsaṃ kho, bhikkhave, tissannaṃ esanānaṃ abhiññāya ariyo aṭṭhaṅgiko maggo bhāvetabbo.

诸比丘！为了证知这三种寻求，应当修习八圣道分。

Katamo ariyo aṭṭhaṅgiko maggo?

什么是八圣道分呢？

Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ…pe…

➊ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正见。

➋ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正思维。

➌ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正语。

➍ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正业。

➎ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正命。

➏ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正精进。

➐ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正念。

sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.

➑ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正定。

Imāsaṃ kho, bhikkhave, tissannaṃ esanānaṃ abhiññāya ayaṃ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti.

诸比丘！为了证知这三种寻求，应当修习这八圣道分。”

【二、贪欲调伏】

“Tisso imā kho, bhikkhave, esanā.

“诸比丘！有这三种寻求。

Katamā tisso?

是哪三种呢？

Kāmesanā, bhavesanā, brahmacariyesanā –

即：欲求、有求、梵行求。

imā kho, bhikkhave, tisso esanā.

诸比丘！这就是那三种寻求。

Imāsaṃ kho, bhikkhave, tissannaṃ esanānaṃ abhiññāya ariyo aṭṭhaṅgiko maggo bhāvetabbo.

诸比丘！为了证知这三种寻求，应当修习八圣道分。

Katamo ariyo aṭṭhaṅgiko maggo?

什么是八圣道分呢？

Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti…pe…

诸比丘！在此，有比丘，➊ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘正见’。

➋ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘正思维’。

➌ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘正语’。

➍ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘正业’。

➎ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘正命’。

➏ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘正精进’。

➐ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘正念’。

sammāsamādhiṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ.

➑ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘正定’。

Imāsaṃ kho, bhikkhave, tissannaṃ esanānaṃ abhiññāya ayaṃ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti.

诸比丘！为了证知这三种寻求，应当修习这八圣道分。”

【三、究竟不死】

“Tisso imā kho, bhikkhave, esanā.

“诸比丘！有这三种寻求。

Katamā tisso?

是哪三种呢？

Kāmesanā, bhavesanā, brahmacariyesanā –

即：欲求、有求、梵行求。

imā kho, bhikkhave, tisso esanā.

诸比丘！这就是那三种寻求。

Imāsaṃ kho, bhikkhave, tissannaṃ esanānaṃ abhiññāya ariyo aṭṭhaṅgiko maggo bhāvetabbo.

诸比丘！为了证知这三种寻求，应当修习八圣道分。

Katamo ariyo aṭṭhaṅgiko maggo?

什么是八圣道分呢？

Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti…pe…

诸比丘！在此，有比丘，➊ 为了达到不死（涅槃）、朝向不死、终结于不死，而修习正见。

➋ 为了达到不死（涅槃）、朝向不死、终结于不死，而修习正思维。

➌ 为了达到不死（涅槃）、朝向不死、终结于不死，而修习正语。

➍ 为了达到不死（涅槃）、朝向不死、终结于不死，而修习正业。

➎ 为了达到不死（涅槃）、朝向不死、终结于不死，而修习正命。

➏ 为了达到不死（涅槃）、朝向不死、终结于不死，而修习正精进。

➐ 为了达到不死（涅槃）、朝向不死、终结于不死，而修习正念。

sammāsamādhiṃ bhāveti amatogadhaṃ amataparāyanaṃ amatapariyosānaṃ.

➑ 为了达到不死（涅槃）、朝向不死、终结于不死，而修习正定。

Imāsaṃ kho, bhikkhave, tissannaṃ esanānaṃ abhiññāya ayaṃ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti.

诸比丘！为了证知这三种寻求，应当修习这八圣道分。”

【四、趣向涅槃】

“Tisso imā kho, bhikkhave, esanā.

“诸比丘！有这三种寻求。

Katamā tisso?

是哪三种呢？

Kāmesanā, bhavesanā, brahmacariyesanā –

即：欲求、有求、梵行求。

imā kho, bhikkhave, tisso esanā.

诸比丘！这就是那三种寻求。

Imāsaṃ kho, bhikkhave, tissannaṃ esanānaṃ abhiññāya ariyo aṭṭhaṅgiko maggo bhāvetabbo.

诸比丘！为了证知这三种寻求，应当修习八圣道分。

Katamo ariyo aṭṭhaṅgiko maggo?

什么是八圣道分呢？

Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti…pe…

诸比丘！在此，有比丘，➊ 为了趣向涅槃、倾向涅槃、汇入涅槃，而修习正见。

➋ 为了趣向涅槃、倾向涅槃、汇入涅槃，而修习正思维。

➌ 为了趣向涅槃、倾向涅槃、汇入涅槃，而修习正语。

➍ 为了趣向涅槃、倾向涅槃、汇入涅槃，而修习正业。

➎ 为了趣向涅槃、倾向涅槃、汇入涅槃，而修习正命。

➏ 为了趣向涅槃、倾向涅槃、汇入涅槃，而修习正精进。

➐ 为了趣向涅槃、倾向涅槃、汇入涅槃，而修习正念。

sammāsamādhiṃ bhāveti nibbānaninnaṃ nibbānapoṇaṃ nibbānapabbhāraṃ.

➑ 为了趣向涅槃、倾向涅槃、汇入涅槃，而修习正定。

Imāsaṃ kho, bhikkhave, tissannaṃ esanānaṃ abhiññāya ayaṃ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti.

诸比丘！为了证知这三种寻求，应当修习这八圣道分。”

☼ 【第二 ☞ 遍知 Pariññāya】

【一、依止远离】

“Tisso imā, bhikkhave, esanā.

“诸比丘！有这三种寻求。

Katamā tisso?

是哪三种呢？

Kāmesanā, bhavesanā, brahmacariyesanā –

即：欲求、有求、梵行求。

imā kho, bhikkhave, tisso esanā.

诸比丘！这就是那三种寻求。

Imāsaṃ kho, bhikkhave, tissannaṃ esanānaṃ pariññāya…pe… ayaṃ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti.

诸比丘！为了遍知这三种寻求……应当修习这八圣道分。”

(Yadapi abhiññā, tadapi pariññāya vitthāretabbaṃ.)

（如同第一“证知”部分，此“遍知”部分也应同样详细解说。）

☼ 【第三 ☞ 遍尽 Parikkhayāya】

【一、依止远离】

“Tisso imā, bhikkhave, esanā.

“诸比丘！有这三种寻求。

Katamā tisso?

是哪三种呢？

Kāmesanā, bhavesanā, brahmacariyesanā –

即：欲求、有求、梵行求。

imā kho, bhikkhave, tisso esanā.

诸比丘！这就是那三种寻求。

Imāsaṃ kho, bhikkhave, tissannaṃ esanānaṃ parikkhayāya…pe… ayaṃ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti.

诸比丘！为了遍尽这三种寻求……应当修习这八圣道分。”

(Yadapi abhiññā, tadapi parikkhayāya vitthāretabbaṃ.)

（如同第一“证知”部分，此“遍尽”部分也应同样详细解说。）

☼ 【第四 ☞ 舍断 Pahānāya】

【一、依止远离】

“Tisso imā, bhikkhave, esanā.

“诸比丘！有这三种寻求。

Katamā tisso?

是哪三种呢？

Kāmesanā, bhavesanā, brahmacariyesanā –

即：欲求、有求、梵行求。

imā kho, bhikkhave, tisso esanā. Imāsaṃ kho, bhikkhave, tissannaṃ esanānaṃ pahānāya ariyo aṭṭhaṅgiko maggo bhāvetabbo.

诸比丘！为了舍断这三种寻求，应当修习八圣道分。

Katamo ariyo aṭṭhaṅgiko maggo?

什么是八圣道分呢？

Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti…pe…

➊ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正见。

➋ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正思维。

➌ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正语。

➍ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正业。

➎ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正命。

➏ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正精进。

➐ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正念。

sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe…

➑ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正定……。

imāsaṃ kho, bhikkhave, tissannaṃ esanānaṃ pahānāya ayaṃ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti.

诸比丘！为了舍断这三种寻求，应当修习这八圣道分。”

(Yadapi abhiññā, tadapi pahānāya vitthāretabbaṃ.)

（如同第一“证知”部分，此“舍断”部分也应同样详细解说。）

Paṭhamaṃ.

寻求经 ～寻求品‧第一经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.7.27 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.13 Esanāvagga 寻求品 (SN 45.161-171)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.13.2 Vidhāsutta 我慢经 (SN 45.162)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Vidhāsuttaṃ

我慢经

162. “Tisso imā, bhikkhave, vidhā.

“诸比丘！有这三种我慢。

Katamā tisso?

是哪三种呢？

‘Seyyohamasmī’ti vidhā, ‘sadisohamasmī’ti vidhā, ‘hīnohamasmī’ti vidhā –

即：‘我比（别人）优胜’的慢（过慢），‘我和（别人）同等’的慢（骄慢），‘我比（别人）低劣’的慢（卑慢）。

imā kho, bhikkhave, tisso vidhā.

诸比丘！这就是那三种我慢。

Imāsaṃ kho, bhikkhave, tissannaṃ vidhānaṃ abhiññāya pariññāya parikkhayāya pahānāya ariyo aṭṭhaṅgiko maggo bhāvetabbo.

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、遍尽（parikkhayāya）、舍断（pahānāya）这三种我慢，应当修习八圣道分。

Katamo ariyo aṭṭhaṅgiko maggo?

什么是八圣道分呢？

【一、依止远离】

Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti…pe…

➊ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正见。

➋ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正思维。

➌ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正语。

➍ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正业。

➎ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正命。

➏ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正精进。

➐ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正念。

sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe…

➑ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正定。

【二、贪欲调伏】

诸比丘！在此，有比丘，➊ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘正见’。

➋ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘正思维’。

➌ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘正语’。

➍ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘正业’。

➎ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘正命’。

➏ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘正精进’。

➐ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘正念’。

➑ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘正定’。

【三、究竟不死】

诸比丘！在此，有比丘，➊ 为了达到不死（涅槃）、朝向不死、终结于不死，而修习正见。

➋ 为了达到不死（涅槃）、朝向不死、终结于不死，而修习正思维。

➌ 为了达到不死（涅槃）、朝向不死、终结于不死，而修习正语。

➍ 为了达到不死（涅槃）、朝向不死、终结于不死，而修习正业。

➎ 为了达到不死（涅槃）、朝向不死、终结于不死，而修习正命。

➏ 为了达到不死（涅槃）、朝向不死、终结于不死，而修习正精进。

➐ 为了达到不死（涅槃）、朝向不死、终结于不死，而修习正念。

➑ 为了达到不死（涅槃）、朝向不死、终结于不死，而修习正定。

【四、趣向涅槃】

诸比丘！在此，有比丘，➊ 为了趣向涅槃、倾向涅槃、汇入涅槃，而修习正见。

➋ 为了趣向涅槃、倾向涅槃、汇入涅槃，而修习正思维。

➌ 为了趣向涅槃、倾向涅槃、汇入涅槃，而修习正语。

➍ 为了趣向涅槃、倾向涅槃、汇入涅槃，而修习正业。

➎ 为了趣向涅槃、倾向涅槃、汇入涅槃，而修习正命。

➏ 为了趣向涅槃、倾向涅槃、汇入涅槃，而修习正精进。

➐ 为了趣向涅槃、倾向涅槃、汇入涅槃，而修习正念。

➑ 为了趣向涅槃、倾向涅槃、汇入涅槃，而修习正定。

imāsaṃ kho, bhikkhave tissannaṃ vidhānaṃ abhiññāya pariññāya parikkhayāya pahānāya ayaṃ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti.

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、遍尽（parikkhayāya）、舍断（pahānāya）这三种我慢，应当修习这八圣道分。”

(Yathā esanā, evaṃ vitthāretabbaṃ).

（依据寻求经，也应像这样详细解说。）

Dutiyaṃ.

我慢经 ～寻求品‧第二经终

～《道相应‧寻求品‧Vidhāsutta 我慢经》(SN 45.162)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.11 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.13 Esanāvagga 寻求品 (SN 45.161-171)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.13.3 Āsavasutta 漏经 (SN 45.163)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Āsavasuttaṃ

漏经

163. “Tayome, bhikkhave, āsavā.

“诸比丘！有这三种漏。

Katame tayo?

是哪三种呢？

Kāmāsavo, bhavāsavo, avijjāsavo –

即：欲漏、有漏、无明漏。

ime kho, bhikkhave, tayo āsavā.

诸比丘！这就是那三种漏。

Imesaṃ kho, bhikkhave, tiṇṇannaṃ āsavānaṃ abhiññāya pariññāya parikkhayāya pahānāya…pe…

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、遍尽（parikkhayāya）、舍断（pahānāya）这三种漏，应当修习八圣道分。

什么是八圣道分呢？

【一、依止远离】

➊ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正见。

➋ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正思维。

➌ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正语。

➍ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正业。

➎ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正命。

➏ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正精进。

➐ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正念。

➑ 依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正定。

【二、贪欲调伏】

诸比丘！在此，有比丘，➊ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘正见’。

➋ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘正思维’。

➌ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘正语’。

➍ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘正业’。

➎ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘正命’。

➏ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘正精进’。

➐ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘正念’。

➑ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘正定’。

【三、究竟不死】

诸比丘！在此，有比丘，➊ 为了达到不死（涅槃）、朝向不死、终结于不死，而修习正见。

➋ 为了达到不死（涅槃）、朝向不死、终结于不死，而修习正思维。

➌ 为了达到不死（涅槃）、朝向不死、终结于不死，而修习正语。

➍ 为了达到不死（涅槃）、朝向不死、终结于不死，而修习正业。

➎ 为了达到不死（涅槃）、朝向不死、终结于不死，而修习正命。

➏ 为了达到不死（涅槃）、朝向不死、终结于不死，而修习正精进。

➐ 为了达到不死（涅槃）、朝向不死、终结于不死，而修习正念。

➑ 为了达到不死（涅槃）、朝向不死、终结于不死，而修习正定。

【四、趣向涅槃】

诸比丘！在此，有比丘，➊ 为了趣向涅槃、倾向涅槃、汇入涅槃，而修习正见。

➋ 为了趣向涅槃、倾向涅槃、汇入涅槃，而修习正思维。

➌ 为了趣向涅槃、倾向涅槃、汇入涅槃，而修习正语。

➍ 为了趣向涅槃、倾向涅槃、汇入涅槃，而修习正业。

➎ 为了趣向涅槃、倾向涅槃、汇入涅槃，而修习正命。

➏ 为了趣向涅槃、倾向涅槃、汇入涅槃，而修习正精进。

➐ 为了趣向涅槃、倾向涅槃、汇入涅槃，而修习正念。

➑ 为了趣向涅槃、倾向涅槃、汇入涅槃，而修习正定。

ayaṃ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti.

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、遍尽（parikkhayāya）、舍断（pahānāya）这三种漏，应当修习这八圣道分。”

Tatiyaṃ.

漏经 ～寻求品‧第三经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2559.5.11 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.13 Esanāvagga 寻求品 (SN 45.161-171)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.13.4 Bhavasutta 有经 (SN 45.164)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Bhavasuttaṃ

有经

164. “Tayome, bhikkhave, bhavā.

“诸比丘！有三种有。

Katame tayo?

是哪三种呢？

Kāmabhavo, rūpabhavo, arūpabhavo –

就是欲有、色有、无色有。

ime kho, bhikkhave, tayo bhavā.

诸比丘！这就是三种有。

Imesaṃ kho, bhikkhave, tiṇṇannaṃ bhavānaṃ abhiññāya pariññāya parikkhayāya pahānāya…pe…

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、彻底灭尽（parikkhayāya）、舍断（pahānāya）这三种有，应当修习八圣道分。

什么是八圣道分呢？

【一、依靠远离】

➊ 诸比丘！在此有比丘，依靠远离、依靠离贪、依靠灭尽、回向（成熟）于舍弃，来修习正见。

➋ 依靠远离、依靠离贪、依靠灭尽、回向（成熟）于舍弃，来修习正思维。

➌ 依靠远离、依靠离贪、依靠灭尽、回向（成熟）于舍弃，来修习正语。

➍ 依靠远离、依靠离贪、依靠灭尽、回向（成熟）于舍弃，来修习正业。

➎ 依靠远离、依靠离贪、依靠灭尽、回向（成熟）于舍弃，来修习正命。

➏ 依靠远离、依靠离贪、依靠灭尽、回向（成熟）于舍弃，来修习正精进。

➐ 依靠远离、依靠离贪、依靠灭尽、回向（成熟）于舍弃，来修习正念。

➑ 依靠远离、依靠离贪、依靠灭尽、回向（成熟）于舍弃，来修习正定。

【二、贪欲调伏】

诸比丘！在此有比丘，➊ 为了彻底调伏贪欲、为了彻底调伏嗔恚、为了彻底调伏愚痴，来修习‘正见’。

➋ 为了彻底调伏贪欲、为了彻底调伏嗔恚、为了彻底调伏愚痴，来修习‘正思维’。

➌ 为了彻底调伏贪欲、为了彻底调伏嗔恚、为了彻底调伏愚痴，来修习‘正语’。

➍ 为了彻底调伏贪欲、为了彻底调伏嗔恚、为了彻底调伏愚痴，来修习‘正业’。

➎ 为了彻底调伏贪欲、为了彻底调伏嗔恚、为了彻底调伏愚痴，来修习‘正命’。

➏ 为了彻底调伏贪欲、为了彻底调伏嗔恚、为了彻底调伏愚痴，来修习‘正精进’。

➐ 为了彻底调伏贪欲、为了彻底调伏嗔恚、为了彻底调伏愚痴，来修习‘正念’。

➑ 为了彻底调伏贪欲、为了彻底调伏嗔恚、为了彻底调伏愚痴，来修习‘正定’。

【三、究竟不死】

诸比丘！在此有比丘，➊ 为了确定不死、趋向不死、究竟不死，来修习正见。

➋ 为了确定不死、趋向不死、究竟不死，来修习正思维。

➌ 为了确定不死、趋向不死、究竟不死，来修习正语。

➍ 为了确定不死、趋向不死、究竟不死，来修习正业。

➎ 为了确定不死、趋向不死、究竟不死，来修习正命。

➏ 为了确定不死、趋向不死、究竟不死，来修习正精进。

➐ 为了确定不死、趋向不死、究竟不死，来修习正念。

➑ 为了确定不死、趋向不死、究竟不死，来修习正定。

【四、趋向涅槃】

诸比丘！在此有比丘，➊ 为了趋向涅槃、倾向涅槃、趋入涅槃，来修习正见。

➋ 为了趋向涅槃、倾向涅槃、趋入涅槃，来修习正思维。

➌ 为了趋向涅槃、倾向涅槃、趋入涅槃，来修习正语。

➍ 为了趋向涅槃、倾向涅槃、趋入涅槃，来修习正业。

➎ 为了趋向涅槃、倾向涅槃、趋入涅槃，来修习正命。

➏ 为了趋向涅槃、倾向涅槃、趋入涅槃，来修习正精进。

➐ 为了趋向涅槃、倾向涅槃、趋入涅槃，来修习正念。

➑ 为了趋向涅槃、倾向涅槃、趋入涅槃，来修习正定。

ayaṃ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti.

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、彻底灭尽（parikkhayāya）、舍断（pahānāya）这三种有，应当修习此八圣道分。”

Catutthaṃ.

有经 ～寻求品‧第四经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.11 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.13 Esanāvagga 寻求品 (SN 45.161-171)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.13.5 Dukkhatāsutta 苦经 (SN 45.165)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Dukkhatāsuttaṃ

苦经

165. “Tisso imā, bhikkhave, dukkhatā.

“诸比丘！有三种苦。

Katamā tisso?

是哪三种呢？

Dukkhadukkhatā, saṅkhāradukkhatā, vipariṇāmadukkhatā –

就是苦苦、行苦、坏苦。

imā kho, bhikkhave, tisso dukkhatā.

诸比丘！这就是三种苦。

Imāsaṃ kho, bhikkhave, tissannaṃ dukkhatānaṃ abhiññāya pariññāya parikkhayāya pahānāya…pe…

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、彻底灭尽（parikkhayāya）、舍断（pahānāya）这三种苦，应当修习八圣道分。

什么是八圣道分呢？

【一、依靠远离】

➊ 诸比丘！在此有比丘，依靠远离、依靠离贪、依靠灭尽、回向（成熟）于舍弃，来修习正见。

➋ 依靠远离、依靠离贪、依靠灭尽、回向（成熟）于舍弃，来修习正思维。

➌ 依靠远离、依靠离贪、依靠灭尽、回向（成熟）于舍弃，来修习正语。

➍ 依靠远离、依靠离贪、依靠灭尽、回向（成熟）于舍弃，来修习正业。

➎ 依靠远离、依靠离贪、依靠灭尽、回向（成熟）于舍弃，来修习正命。

➏ 依靠远离、依靠离贪、依靠灭尽、回向（成熟）于舍弃，来修习正精进。

➐ 依靠远离、依靠离贪、依靠灭尽、回向（成熟）于舍弃，来修习正念。

➑ 依靠远离、依靠离贪、依靠灭尽、回向（成熟）于舍弃，来修习正定。

【二、贪欲调伏】

诸比丘！在此有比丘，➊ 为了彻底调伏贪欲、为了彻底调伏嗔恚、为了彻底调伏愚痴，来修习‘正见’。

➋ 为了彻底调伏贪欲、为了彻底调伏嗔恚、为了彻底调伏愚痴，来修习‘正思维’。

➌ 为了彻底调伏贪欲、为了彻底调伏嗔恚、为了彻底调伏愚痴，来修习‘正语’。

➍ 为了彻底调伏贪欲、为了彻底调伏嗔恚、为了彻底调伏愚痴，来修习‘正业’。

➎ 为了彻底调伏贪欲、为了彻底调伏嗔恚、为了彻底调伏愚痴，来修习‘正命’。

➏ 为了彻底调伏贪欲、为了彻底调伏嗔恚、为了彻底调伏愚痴，来修习‘正精进’。

➐ 为了彻底调伏贪欲、为了彻底调伏嗔恚、为了彻底调伏愚痴，来修习‘正念’。

➑ 为了彻底调伏贪欲、为了彻底调伏嗔恚、为了彻底调伏愚痴，来修习‘正定’。

【三、究竟不死】

诸比丘！在此有比丘，➊ 为了确定不死、趋向不死、究竟不死，来修习正见。

➋ 为了确定不死、趋向不死、究竟不死，来修习正思维。

➌ 为了确定不死、趋向不死、究竟不死，来修习正语。

➍ 为了确定不死、趋向不死、究竟不死，来修习正业。

➎ 为了确定不死、趋向不死、究竟不死，来修习正命。

➏ 为了确定不死、趋向不死、究竟不死，来修习正精进。

➐ 为了确定不死、趋向不死、究竟不死，来修习正念。

➑ 为了确定不死、趋向不死、究竟不死，来修习正定。

【四、趋向涅槃】

诸比丘！在此有比丘，➊ 为了趋向涅槃、倾向涅槃、趋入涅槃，来修习正见。

➋ 为了趋向涅槃、倾向涅槃、趋入涅槃，来修习正思维。

➌ 为了趋向涅槃、倾向涅槃、趋入涅槃，来修习正语。

➍ 为了趋向涅槃、倾向涅槃、趋入涅槃，来修习正业。

➎ 为了趋向涅槃、倾向涅槃、趋入涅槃，来修习正命。

➏ 为了趋向涅槃、倾向涅槃、趋入涅槃，来修习正精进。

➐ 为了趋向涅槃、倾向涅槃、趋入涅槃，来修习正念。

➑ 为了趋向涅槃、倾向涅槃、趋入涅槃，来修习正定。

aṭṭhaṅgiko maggo bhāvetabbo”ti.

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、彻底灭尽（parikkhayāya）、舍断（pahānāya）这三种苦，应当修习此八圣道分。”

Pañcamaṃ.

苦经 ～寻求品‧第五经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.11 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.13 Esanāvagga 寻求品 (SN 45.161-171)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.13.6 Khilasutta 碍经 (SN 45.166)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Khilasuttaṃ

碍经

☆ 三种碍（心栽、心芜） Tayo khilā (SN 45.166) ➾ ① 贪碍 rāgo khilo、② 嗔碍 doso khilo、③ 痴碍 moho khilo。

166. “Tayome, bhikkhave, khilā.

“诸比丘！有三种碍（心栽、心芜）。

Katame tayo?

是哪三种呢？

Rāgo khilo, doso khilo, moho khilo –

就是贪碍、嗔碍、痴碍。

ime kho, bhikkhave, tayo khilā.

诸比丘！这就是三种碍。

Imesaṃ kho, bhikkhave, tiṇṇannaṃ khilānaṃ abhiññāya pariññāya parikkhayāya pahānāya…pe…

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、彻底灭尽（parikkhayāya）、舍断（pahānāya）这三种碍，应当修习八圣道分。

什么是八圣道分呢？

【一、依靠远离】

➊ 诸比丘！在此有比丘，依靠远离、依靠离贪、依靠灭尽、回向（成熟）于舍弃，来修习正见。

➋ 依靠远离、依靠离贪、依靠灭尽、回向（成熟）于舍弃，来修习正思维。

➌ 依靠远离、依靠离贪、依靠灭尽、回向（成熟）于舍弃，来修习正语。

➍ 依靠远离、依靠离贪、依靠灭尽、回向（成熟）于舍弃，来修习正业。

➎ 依靠远离、依靠离贪、依靠灭尽、回向（成熟）于舍弃，来修习正命。

➏ 依靠远离、依靠离贪、依靠灭尽、回向（成熟）于舍弃，来修习正精进。

➐ 依靠远离、依靠离贪、依靠灭尽、回向（成熟）于舍弃，来修习正念。

➑ 依靠远离、依靠离贪、依靠灭尽、回向（成熟）于舍弃，来修习正定。

【二、贪欲调伏】

诸比丘！在此有比丘，➊ 为了彻底调伏贪欲、为了彻底调伏嗔恚、为了彻底调伏愚痴，来修习‘正见’。

➋ 为了彻底调伏贪欲、为了彻底调伏嗔恚、为了彻底调伏愚痴，来修习‘正思维’。

➌ 为了彻底调伏贪欲、为了彻底调伏嗔恚、为了彻底调伏愚痴，来修习‘正语’。

➍ 为了彻底调伏贪欲、为了彻底调伏嗔恚、为了彻底调伏愚痴，来修习‘正业’。

➎ 为了彻底调伏贪欲、为了彻底调伏嗔恚、为了彻底调伏愚痴，来修习‘正命’。

➏ 为了彻底调伏贪欲、为了彻底调伏嗔恚、为了彻底调伏愚痴，来修习‘正精进’。

➐ 为了彻底调伏贪欲、为了彻底调伏嗔恚、为了彻底调伏愚痴，来修习‘正念’。

➑ 为了彻底调伏贪欲、为了彻底调伏嗔恚、为了彻底调伏愚痴，来修习‘正定’。

【三、究竟不死】

诸比丘！在此有比丘，➊ 为了确定不死、趋向不死、究竟不死，来修习正见。

➋ 为了确定不死、趋向不死、究竟不死，来修习正思维。

➌ 为了确定不死、趋向不死、究竟不死，来修习正语。

➍ 为了确定不死、趋向不死、究竟不死，来修习正业。

➎ 为了确定不死、趋向不死、究竟不死，来修习正命。

➏ 为了确定不死、趋向不死、究竟不死，来修习正精进。

➐ 为了确定不死、趋向不死、究竟不死，来修习正念。

➑ 为了确定不死、趋向不死、究竟不死，来修习正定。

【四、趋向涅槃】

诸比丘！在此有比丘，➊ 为了趋向涅槃、倾向涅槃、趋入涅槃，来修习正见。

➋ 为了趋向涅槃、倾向涅槃、趋入涅槃，来修习正思维。

➌ 为了趋向涅槃、倾向涅槃、趋入涅槃，来修习正语。

➍ 为了趋向涅槃、倾向涅槃、趋入涅槃，来修习正业。

➎ 为了趋向涅槃、倾向涅槃、趋入涅槃，来修习正命。

➏ 为了趋向涅槃、倾向涅槃、趋入涅槃，来修习正精进。

➐ 为了趋向涅槃、倾向涅槃、趋入涅槃，来修习正念。

➑ 为了趋向涅槃、倾向涅槃、趋入涅槃，来修习正定。

ayaṃ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti.

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、彻底灭尽（parikkhayāya）、舍断（pahānāya）这三种碍，应当修习此八圣道分。”

Chaṭṭhaṃ.

碍经 ～寻求品‧第六经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.9.12 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.13 Esanāvagga 寻求品 (SN 45.161-171)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.13.7 Malasutta 垢经 (SN 45.167)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Malasuttaṃ

垢经

☆ 无垢（Amala） ➾

阿末罗、庵摩罗、维摩（诘）都是其音译。

无垢，并非常见外道，所谓的——无垢识；

无垢是洞察四圣谛，实践八圣道分的结果。

☆ 三种垢（杂质） Tīṇi malāni (SN 45.167) ➾ ① 贪垢 rāgo malaṃ、② 嗔垢 doso malaṃ、③ 痴垢 moho malaṃ。

167. “Tīṇimāni, bhikkhave, malāni.

“诸比丘！有三种垢（污染）。

Katamāni tīṇi?

是哪三种呢？

Rāgo malaṃ, doso malaṃ, moho malaṃ –

是贪垢、嗔垢、痴垢。

imāni kho, bhikkhave, tīṇi malāni.

诸比丘！这就是三种垢。

Imesaṃ kho, bhikkhave, tiṇṇannaṃ malānaṃ abhiññāya pariññāya parikkhayāya pahānāya…pe…

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、彻底灭尽（parikkhayāya）、舍断（pahānāya）这三种垢，应当修习八圣道分。

什么是八圣道分呢？

【一、依靠远离】

➊ 诸比丘！在此有比丘，依靠远离、依靠离贪、依靠灭尽、回向（成熟）于舍弃，来修习正见。

➋ 依靠远离、依靠离贪、依靠灭尽、回向（成熟）于舍弃，来修习正思维。

➌ 依靠远离、依靠离贪、依靠灭尽、回向（成熟）于舍弃，来修习正语。

➍ 依靠远离、依靠离贪、依靠灭尽、回向（成熟）于舍弃，来修习正业。

➎ 依靠远离、依靠离贪、依靠灭尽、回向（成熟）于舍弃，来修习正命。

➏ 依靠远离、依靠离贪、依靠灭尽、回向（成熟）于舍弃，来修习正精进。

➐ 依靠远离、依靠离贪、依靠灭尽、回向（成熟）于舍弃，来修习正念。

➑ 依靠远离、依靠离贪、依靠灭尽、回向（成熟）于舍弃，来修习正定。

【二、贪欲调伏】

诸比丘！在此有比丘，➊ 为了彻底调伏贪欲、为了彻底调伏嗔恚、为了彻底调伏愚痴，来修习‘正见’。

➋ 为了彻底调伏贪欲、为了彻底调伏嗔恚、为了彻底调伏愚痴，来修习‘正思维’。

➌ 为了彻底调伏贪欲、为了彻底调伏嗔恚、为了彻底调伏愚痴，来修习‘正语’。

➍ 为了彻底调伏贪欲、为了彻底调伏嗔恚、为了彻底调伏愚痴，来修习‘正业’。

➎ 为了彻底调伏贪欲、为了彻底调伏嗔恚、为了彻底调伏愚痴，来修习‘正命’。

➏ 为了彻底调伏贪欲、为了彻底调伏嗔恚、为了彻底调伏愚痴，来修习‘正精进’。

➐ 为了彻底调伏贪欲、为了彻底调伏嗔恚、为了彻底调伏愚痴，来修习‘正念’。

➑ 为了彻底调伏贪欲、为了彻底调伏嗔恚、为了彻底调伏愚痴，来修习‘正定’。

【三、究竟不死】

诸比丘！在此有比丘，➊ 为了确定不死、趋向不死、究竟不死，来修习正见。

➋ 为了确定不死、趋向不死、究竟不死，来修习正思维。

➌ 为了确定不死、趋向不死、究竟不死，来修习正语。

➍ 为了确定不死、趋向不死、究竟不死，来修习正业。

➎ 为了确定不死、趋向不死、究竟不死，来修习正命。

➏ 为了确定不死、趋向不死、究竟不死，来修习正精进。

➐ 为了确定不死、趋向不死、究竟不死，来修习正念。

➑ 为了确定不死、趋向不死、究竟不死，来修习正定。

【四、趋向涅槃】

诸比丘！在此有比丘，➊ 为了趋向涅槃、倾向涅槃、趋入涅槃，来修习正见。

➋ 为了趋向涅槃、倾向涅槃、趋入涅槃，来修习正思维。

➌ 为了趋向涅槃、倾向涅槃、趋入涅槃，来修习正语。

➍ 为了趋向涅槃、倾向涅槃、趋入涅槃，来修习正业。

➎ 为了趋向涅槃、倾向涅槃、趋入涅槃，来修习正命。

➏ 为了趋向涅槃、倾向涅槃、趋入涅槃，来修习正精进。

➐ 为了趋向涅槃、倾向涅槃、趋入涅槃，来修习正念。

➑ 为了趋向涅槃、倾向涅槃、趋入涅槃，来修习正定。

ayaṃ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti.

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、彻底灭尽（parikkhayāya）、舍断（pahānāya）这三种垢，应当修习此八圣道分。”

Sattamaṃ.

垢经 ～寻求品‧第七经终

～《道相应‧寻求品‧Malasutta 垢经》(SN 45.167)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.11 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.13 Esanāvagga 寻求品 (SN 45.161-171)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.13.8 Nīghasutta 摇经 (SN 45.168)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Nīghasuttaṃ

摇经

☆ 三种摇（悲惨、混乱、动转） Tayo nīghā (SN 45.168) ➾ ① 贪摇 rāgo nīgho、② 嗔摇 doso nīgho、③ 痴摇 moho nīgho。

168. “Tayome, bhikkhave, nīghā.

“诸比丘！有三种摇（悲惨、混乱、动转）。

Katame tayo?

是哪三种呢？

Rāgo nīgho, doso nīgho, moho nīgho –

是贪摇、嗔摇、痴摇。

ime kho, bhikkhave, tayo nīghā.

诸比丘！这就是三种摇。

Imesaṃ kho, bhikkhave, tiṇṇannaṃ nīghānaṃ abhiññāya pariññāya parikkhayāya pahānāya…pe…

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、彻底灭尽（parikkhayāya）、舍断（pahānāya）这三种摇，应当修习八圣道分。

什么是八圣道分呢？

【一、依靠远离】

➊ 诸比丘！在此有比丘，依靠远离、依靠离贪、依靠灭尽、回向（成熟）于舍弃，来修习正见。

➋ 依靠远离、依靠离贪、依靠灭尽、回向（成熟）于舍弃，来修习正思维。

➌ 依靠远离、依靠离贪、依靠灭尽、回向（成熟）于舍弃，来修习正语。

➍ 依靠远离、依靠离贪、依靠灭尽、回向（成熟）于舍弃，来修习正业。

➎ 依靠远离、依靠离贪、依靠灭尽、回向（成熟）于舍弃，来修习正命。

➏ 依靠远离、依靠离贪、依靠灭尽、回向（成熟）于舍弃，来修习正精进。

➐ 依靠远离、依靠离贪、依靠灭尽、回向（成熟）于舍弃，来修习正念。

➑ 依靠远离、依靠离贪、依靠灭尽、回向（成熟）于舍弃，来修习正定。

【二、贪欲调伏】

诸比丘！在此有比丘，➊ 为了彻底调伏贪欲、为了彻底调伏嗔恚、为了彻底调伏愚痴，来修习‘正见’。

➋ 为了彻底调伏贪欲、为了彻底调伏嗔恚、为了彻底调伏愚痴，来修习‘正思维’。

➌ 为了彻底调伏贪欲、为了彻底调伏嗔恚、为了彻底调伏愚痴，来修习‘正语’。

➍ 为了彻底调伏贪欲、为了彻底调伏嗔恚、为了彻底调伏愚痴，来修习‘正业’。

➎ 为了彻底调伏贪欲、为了彻底调伏嗔恚、为了彻底调伏愚痴，来修习‘正命’。

➏ 为了彻底调伏贪欲、为了彻底调伏嗔恚、为了彻底调伏愚痴，来修习‘正精进’。

➐ 为了彻底调伏贪欲、为了彻底调伏嗔恚、为了彻底调伏愚痴，来修习‘正念’。

➑ 为了彻底调伏贪欲、为了彻底调伏嗔恚、为了彻底调伏愚痴，来修习‘正定’。

【三、究竟不死】

诸比丘！在此有比丘，➊ 为了确定不死、趋向不死、究竟不死，来修习正见。

➋ 为了确定不死、趋向不死、究竟不死，来修习正思维。

➌ 为了确定不死、趋向不死、究竟不死，来修习正语。

➍ 为了确定不死、趋向不死、究竟不死，来修习正业。

➎ 为了确定不死、趋向不死、究竟不死，来修习正命。

➏ 为了确定不死、趋向不死、究竟不死，来修习正精进。

➐ 为了确定不死、趋向不死、究竟不死，来修习正念。

➑ 为了确定不死、趋向不死、究竟不死，来修习正定。

【四、趋向涅槃】

诸比丘！在此有比丘，➊ 为了趋向涅槃、倾向涅槃、趋入涅槃，来修习正见。

➋ 为了趋向涅槃、倾向涅槃、趋入涅槃，来修习正思维。

➌ 为了趋向涅槃、倾向涅槃、趋入涅槃，来修习正语。

➍ 为了趋向涅槃、倾向涅槃、趋入涅槃，来修习正业。

➎ 为了趋向涅槃、倾向涅槃、趋入涅槃，来修习正命。

➏ 为了趋向涅槃、倾向涅槃、趋入涅槃，来修习正精进。

➐ 为了趋向涅槃、倾向涅槃、趋入涅槃，来修习正念。

➑ 为了趋向涅槃、倾向涅槃、趋入涅槃，来修习正定。

ayaṃ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti.

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、彻底灭尽（parikkhayāya）、舍断（pahānāya）这三种摇，应当修习此八圣道分。”

Aṭṭhamaṃ.

摇经 ～寻求品‧第八经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.11 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.13 Esanāvagga 寻求品 (SN 45.161-171)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.13.9 Vedanāsutta 受经 (SN 45.169)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Vedanāsuttaṃ

受经

169. “Tisso imā, bhikkhave, vedanā.

“诸比丘！有三种受。

Katamā tisso?

是哪三种呢？

Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā –

是乐受、苦受、不苦不乐受。

imā kho, bhikkhave, tisso vedanā.

诸比丘！这就是三种受。

Imāsaṃ kho, bhikkhave, tissannaṃ vedanānaṃ abhiññāya pariññāya parikkhayāya pahānāya…pe…

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、彻底灭尽（parikkhayāya）、舍断（pahānāya）这三种受，应当修习八圣道分。

什么是八圣道分呢？

【一、依靠远离】

➊ 诸比丘！在此有比丘，依靠远离、依靠离贪、依靠灭尽、回向（成熟）于舍弃，来修习正见。

➋ 依靠远离、依靠离贪、依靠灭尽、回向（成熟）于舍弃，来修习正思维。

➌ 依靠远离、依靠离贪、依靠灭尽、回向（成熟）于舍弃，来修习正语。

➍ 依靠远离、依靠离贪、依靠灭尽、回向（成熟）于舍弃，来修习正业。

➎ 依靠远离、依靠离贪、依靠灭尽、回向（成熟）于舍弃，来修习正命。

➏ 依靠远离、依靠离贪、依靠灭尽、回向（成熟）于舍弃，来修习正精进。

➐ 依靠远离、依靠离贪、依靠灭尽、回向（成熟）于舍弃，来修习正念。

➑ 依靠远离、依靠离贪、依靠灭尽、回向（成熟）于舍弃，来修习正定。

【二、贪欲调伏】

诸比丘！在此有比丘，➊ 为了彻底调伏贪欲、为了彻底调伏嗔恚、为了彻底调伏愚痴，来修习‘正见’。

➋ 为了彻底调伏贪欲、为了彻底调伏嗔恚、为了彻底调伏愚痴，来修习‘正思维’。

➌ 为了彻底调伏贪欲、为了彻底调伏嗔恚、为了彻底调伏愚痴，来修习‘正语’。

➍ 为了彻底调伏贪欲、为了彻底调伏嗔恚、为了彻底调伏愚痴，来修习‘正业’。

➎ 为了彻底调伏贪欲、为了彻底调伏嗔恚、为了彻底调伏愚痴，来修习‘正命’。

➏ 为了彻底调伏贪欲、为了彻底调伏嗔恚、为了彻底调伏愚痴，来修习‘正精进’。

➐ 为了彻底调伏贪欲、为了彻底调伏嗔恚、为了彻底调伏愚痴，来修习‘正念’。

➑ 为了彻底调伏贪欲、为了彻底调伏嗔恚、为了彻底调伏愚痴，来修习‘正定’。

【三、究竟不死】

诸比丘！在此有比丘，➊ 为了确定不死、趋向不死、究竟不死，来修习正见。

➋ 为了确定不死、趋向不死、究竟不死，来修习正思维。

➌ 为了确定不死、趋向不死、究竟不死，来修习正语。

➍ 为了确定不死、趋向不死、究竟不死，来修习正业。

➎ 为了确定不死、趋向不死、究竟不死，来修习正命。

➏ 为了确定不死、趋向不死、究竟不死，来修习正精进。

➐ 为了确定不死、趋向不死、究竟不死，来修习正念。

➑ 为了确定不死、趋向不死、究竟不死，来修习正定。

【四、趋向涅槃】

诸比丘！在此有比丘，➊ 为了趋向涅槃、倾向涅槃、趋入涅槃，来修习正见。

➋ 为了趋向涅槃、倾向涅槃、趋入涅槃，来修习正思维。

➌ 为了趋向涅槃、倾向涅槃、趋入涅槃，来修习正语。

➍ 为了趋向涅槃、倾向涅槃、趋入涅槃，来修习正业。

➎ 为了趋向涅槃、倾向涅槃、趋入涅槃，来修习正命。

➏ 为了趋向涅槃、倾向涅槃、趋入涅槃，来修习正精进。

➐ 为了趋向涅槃、倾向涅槃、趋入涅槃，来修习正念。

➑ 为了趋向涅槃、倾向涅槃、趋入涅槃，来修习正定。

ayaṃ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti.

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、彻底灭尽（parikkhayāya）、舍断（pahānāya）这三种受，应当修习此八圣道分。”

Navamaṃ.

受经 ～寻求品‧第九经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.11 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.13 Esanāvagga 寻求品 (SN 45.161-171)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.13.10 Taṇhāsutta 渴爱经 (SN 45.170)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Taṇhāsuttaṃ

渴爱经

170. “Tisso imā, bhikkhave, taṇhā.

“诸比丘！有三种渴爱。

Katamā tisso?

是哪三种呢？

Kāmataṇhā, bhavataṇhā, vibhavataṇhā –

是欲爱、有爱、无有爱。

imā kho, bhikkhave, tisso taṇhā.

诸比丘！这就是三种渴爱。

Imāsaṃ kho, bhikkhave, tissannaṃ taṇhānaṃ abhiññāya pariññāya parikkhayāya pahānāya…pe… ayaṃ ariyo aṭṭhaṅgiko maggo bhāvetabbo.

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、彻底灭尽（parikkhayāya）、舍断（pahānāya）这三种渴爱，应当修习八圣道分。

Katamo ariyo aṭṭhaṅgiko maggo?

什么是八圣道分呢？

【一、依靠远离】

Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe…

➊ 诸比丘！在此有比丘，依靠远离、依靠离贪、依靠灭尽、回向（成熟）于舍弃，来修习正见。

➋ 依靠远离、依靠离贪、依靠灭尽、回向（成熟）于舍弃，来修习正思维。

➌ 依靠远离、依靠离贪、依靠灭尽、回向（成熟）于舍弃，来修习正语。

➍ 依靠远离、依靠离贪、依靠灭尽、回向（成熟）于舍弃，来修习正业。

➎ 依靠远离、依靠离贪、依靠灭尽、回向（成熟）于舍弃，来修习正命。

➏ 依靠远离、依靠离贪、依靠灭尽、回向（成熟）于舍弃，来修习正精进。

➐ 依靠远离、依靠离贪、依靠灭尽、回向（成熟）于舍弃，来修习正念。

sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.

➑ 依靠远离、依靠离贪、依靠灭尽、回向（成熟）于舍弃，来修习正定。

【二、贪欲调伏】

诸比丘！在此有比丘，➊ 为了彻底调伏贪欲、为了彻底调伏嗔恚、为了彻底调伏愚痴，来修习‘正见’。

➋ 为了彻底调伏贪欲、为了彻底调伏嗔恚、为了彻底调伏愚痴，来修习‘正思维’。

➌ 为了彻底调伏贪欲、为了彻底调伏嗔恚、为了彻底调伏愚痴，来修习‘正语’。

➍ 为了彻底调伏贪欲、为了彻底调伏嗔恚、为了彻底调伏愚痴，来修习‘正业’。

➎ 为了彻底调伏贪欲、为了彻底调伏嗔恚、为了彻底调伏愚痴，来修习‘正命’。

➏ 为了彻底调伏贪欲、为了彻底调伏嗔恚、为了彻底调伏愚痴，来修习‘正精进’。

➐ 为了彻底调伏贪欲、为了彻底调伏嗔恚、为了彻底调伏愚痴，来修习‘正念’。

➑ 为了彻底调伏贪欲、为了彻底调伏嗔恚、为了彻底调伏愚痴，来修习‘正定’。

【三、究竟不死】

诸比丘！在此有比丘，➊ 为了确定不死、趋向不死、究竟不死，来修习正见。

➋ 为了确定不死、趋向不死、究竟不死，来修习正思维。

➌ 为了确定不死、趋向不死、究竟不死，来修习正语。

➍ 为了确定不死、趋向不死、究竟不死，来修习正业。

➎ 为了确定不死、趋向不死、究竟不死，来修习正命。

➏ 为了确定不死、趋向不死、究竟不死，来修习正精进。

➐ 为了确定不死、趋向不死、究竟不死，来修习正念。

➑ 为了确定不死、趋向不死、究竟不死，来修习正定。

【四、趋向涅槃】

诸比丘！在此有比丘，➊ 为了趋向涅槃、倾向涅槃、趋入涅槃，来修习正见。

➋ 为了趋向涅槃、倾向涅槃、趋入涅槃，来修习正思维。

➌ 为了趋向涅槃、倾向涅槃、趋入涅槃，来修习正语。

➍ 为了趋向涅槃、倾向涅槃、趋入涅槃，来修习正业。

➎ 为了趋向涅槃、倾向涅槃、趋入涅槃，来修习正命。

➏ 为了趋向涅槃、倾向涅槃、趋入涅槃，来修习正精进。

➐ 为了趋向涅槃、倾向涅槃、趋入涅槃，来修习正念。

➑ 为了趋向涅槃、倾向涅槃、趋入涅槃，来修习正定。

Imāsaṃ kho, bhikkhave, tissannaṃ taṇhānaṃ abhiññāya pariññāya parikkhayāya pahānāya…pe… ayaṃ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti.

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、彻底灭尽（parikkhayāya）、舍断（pahānāya）这三种渴爱，应当修习此八圣道分。”

Dasamaṃ.

渴爱经 ～寻求品‧第十经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.11 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.13 Esanāvagga 寻求品 (SN 45.161-171)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.13.11 Tasināsutta 渴爱经 (SN 45.171)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Tasināsuttaṃ

渴爱经

☆ 三渴爱 Tisso tasinā (SN 45.171) ➾ ① 欲渴 Kāmatasinā、② 有渴 bhavatasinā、③ 无有渴 vibhavatasinā。

171. “Tisso imā, bhikkhave, tasinā.

“诸比丘！有三种渴爱。

Katamā tisso?

是哪三种呢？

Kāmatasinā, bhavatasinā, vibhavatasinā.

就是欲渴、有渴、无有渴。

（诸比丘！这就是三种渴爱。）

Imāsaṃ kho, bhikkhave, tissannaṃ tasinānaṃ abhiññāya pariññāya parikkhayāya pahānāya…pe…

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、断除（pahānāya）这三种渴爱，应当修习八圣道分。

什么是八圣道分呢？

【一、依止远离】

➊ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正见。

➋ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正思维。

➌ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正语。

➍ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正业。

➎ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正命。

➏ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正精进。

➐ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正念。

➑ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正定。

【二、调伏贪欲】

rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ…pe…

诸比丘！在此，有比丘，➊ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正见’。

➋ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正思维’。

➌ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正语’。

➍ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正业’。

➎ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正命’。

➏ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正精进’。

➐ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正念’。

➑ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正定’。

【三、究竟不死】

amatogadhaṃ amataparāyanaṃ amatapariyosānaṃ…pe…

诸比丘！在此，有比丘，➊ 为了深入不死、朝向不死、终结于不死，而修习正见。

➋ 为了深入不死、朝向不死、终结于不死，而修习正思维。

➌ 为了深入不死、朝向不死、终结于不死，而修习正语。

➍ 为了深入不死、朝向不死、终结于不死，而修习正业。

➎ 为了深入不死、朝向不死、终结于不死，而修习正命。

➏ 为了深入不死、朝向不死、终结于不死，而修习正精进。

➐ 为了深入不死、朝向不死、终结于不死，而修习正念。

➑ 为了深入不死、朝向不死、终结于不死，而修习正定。

【四、趣向涅槃】

nibbānaninnaṃ nibbānapoṇaṃ nibbānapabbhāraṃ.

诸比丘！在此，有比丘，➊ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正见。

➋ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正思维。

➌ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正语。

➍ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正业。

➎ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正命。

➏ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正精进。

➐ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正念。

➑ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正定。

Imāsaṃ kho, bhikkhave, tissannaṃ tasinānaṃ abhiññāya pariññāya parikkhayāya pahānāya…pe… ayaṃ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti.

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、断除（pahānāya）这三种渴爱，应当修习这八圣道分。”

Ekādasamaṃ.

渴爱经 ～寻求品‧第十一经终

Esanāvaggo sattamo.

第十三 寻求品（终）（原为第七品）

Tassuddānaṃ –

此品（十一经）摄颂曰：

Esanā vidhā āsavo, bhavo ca dukkhatā khilā;

寻求我慢漏，有苦伏障碍；

Malaṃ nīgho ca vedanā, dve taṇhā tasināya cāti.

污垢摇转受，二渴舍爱望。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.11 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.14 Oghavagga 暴流品 (SN 45.172-181)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.14.1 Oghasutta 暴流经 (SN 45.172)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Oghavaggo

暴流品

1. Oghasuttaṃ

暴流经

172. Sāvatthinidānaṃ.

舍卫城因缘。

“Cattārome, bhikkhave, oghā.

“诸比丘！有四种暴流（瀑流）。

Katame cattāro?

是哪四种呢？

Kāmogho, bhavogho, diṭṭhogho, avijjogho –

欲流、有流、见流、无明流。

ime kho, bhikkhave, cattāro oghā.

诸比丘！这就是四种暴流。

Imesaṃ kho, bhikkhave, catunnaṃ oghānaṃ abhiññāya pariññāya parikkhayāya pahānāya…pe…

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、断除（pahānāya）这四种暴流，应当修习八圣道分。

什么是八圣道分呢？

【一、依止远离】

➊ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正见。

➋ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正思维。

➌ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正语。

➍ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正业。

➎ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正命。

➏ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正精进。

➐ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正念。

➑ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正定。

【二、调伏贪欲】

诸比丘！在此，有比丘，➊ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正见’。

➋ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正思维’。

➌ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正语’。

➍ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正业’。

➎ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正命’。

➏ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正精进’。

➐ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正念’。

➑ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正定’。

【三、究竟不死】

诸比丘！在此，有比丘，➊ 为了深入不死、朝向不死、终结于不死，而修习正见。

➋ 为了深入不死、朝向不死、终结于不死，而修习正思维。

➌ 为了深入不死、朝向不死、终结于不死，而修习正语。

➍ 为了深入不死、朝向不死、终结于不死，而修习正业。

➎ 为了深入不死、朝向不死、终结于不死，而修习正命。

➏ 为了深入不死、朝向不死、终结于不死，而修习正精进。

➐ 为了深入不死、朝向不死、终结于不死，而修习正念。

➑ 为了深入不死、朝向不死、终结于不死，而修习正定。

【四、趣向涅槃】

诸比丘！在此，有比丘，➊ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正见。

➋ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正思维。

➌ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正语。

➍ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正业。

➎ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正命。

➏ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正精进。

➐ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正念。

➑ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正定。

ayaṃ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti.

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、断除（pahānāya）这四种暴流，应当修习这八圣道分。”

(Yathā esanā, evaṃ sabbaṃ vitthāretabbaṃ.)

（如同寻求品，都这样详细解说。）

Paṭhamaṃ.

暴流经 ～暴流品‧第一经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.11 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.14 Oghavagga 暴流品 (SN 45.172-181)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.14.2 Yogasutta 轭经 (SN 45.173)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Yogasuttaṃ

轭经

173. “Cattārome, bhikkhave, yogā.

“诸比丘！有四种轭。

Katame cattāro?

是哪四种呢？

Kāmayogo, bhavayogo, diṭṭhiyogo avijjāyogo –

欲轭、有轭、见轭、无明轭。

ime kho, bhikkhave, cattāro yogā.

诸比丘！这就是四种轭。

Imesaṃ kho, bhikkhave, catunnaṃ yogānaṃ abhiññāya pariññāya parikkhayāya pahānāya…pe…

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、断除（pahānāya）这四种轭，应当修习八圣道分。

什么是八圣道分呢？

【一、依止远离】

➊ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正见。

➋ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正思维。

➌ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正语。

➍ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正业。

➎ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正命。

➏ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正精进。

➐ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正念。

➑ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正定。

【二、调伏贪欲】

诸比丘！在此，有比丘，➊ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正见’。

➋ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正思维’。

➌ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正语’。

➍ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正业’。

➎ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正命’。

➏ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正精进’。

➐ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正念’。

➑ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正定’。

【三、究竟不死】

诸比丘！在此，有比丘，➊ 为了深入不死、朝向不死、终结于不死，而修习正见。

➋ 为了深入不死、朝向不死、终结于不死，而修习正思维。

➌ 为了深入不死、朝向不死、终结于不死，而修习正语。

➍ 为了深入不死、朝向不死、终结于不死，而修习正业。

➎ 为了深入不死、朝向不死、终结于不死，而修习正命。

➏ 为了深入不死、朝向不死、终结于不死，而修习正精进。

➐ 为了深入不死、朝向不死、终结于不死，而修习正念。

➑ 为了深入不死、朝向不死、终结于不死，而修习正定。

【四、趣向涅槃】

诸比丘！在此，有比丘，➊ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正见。

➋ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正思维。

➌ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正语。

➍ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正业。

➎ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正命。

➏ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正精进。

➐ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正念。

➑ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正定。

ayaṃ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti.

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、断除（pahānāya）这四种轭，应当修习这八圣道分。”

Dutiyaṃ.

轭经 ～暴流品‧第二经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.11 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.14 Oghavagga 暴流品 (SN 45.172-181)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.14.3 Upādānasutta 取经 (SN 45.174)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Upādānasuttaṃ

取经

174. “Cattārimāni, bhikkhave, upādānāni.

“诸比丘！有四种取。

Katamāni cattāri?

是哪四种呢？

Kāmupādānaṃ, diṭṭhupādānaṃ, sīlabbatupādānaṃ, attavādupādānaṃ –

欲取、见取、戒禁取、我语取。

imāni kho, bhikkhave, cattāri upādānāni.

诸比丘！这就是四种取。

Imesaṃ kho, bhikkhave, catunnaṃ upādānānaṃ abhiññāya pariññāya parikkhayāya pahānāya…pe…

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、断除（pahānāya）这四种取，应当修习八圣道分。

什么是八圣道分呢？

【一、依止远离】

➊ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正见。

➋ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正思维。

➌ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正语。

➍ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正业。

➎ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正命。

➏ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正精进。

➐ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正念。

➑ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正定。

【二、调伏贪欲】

诸比丘！在此，有比丘，➊ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正见’。

➋ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正思维’。

➌ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正语’。

➍ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正业’。

➎ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正命’。

➏ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正精进’。

➐ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正念’。

➑ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正定’。

【三、究竟不死】

诸比丘！在此，有比丘，➊ 为了深入不死、朝向不死、终结于不死，而修习正见。

➋ 为了深入不死、朝向不死、终结于不死，而修习正思维。

➌ 为了深入不死、朝向不死、终结于不死，而修习正语。

➍ 为了深入不死、朝向不死、终结于不死，而修习正业。

➎ 为了深入不死、朝向不死、终结于不死，而修习正命。

➏ 为了深入不死、朝向不死、终结于不死，而修习正精进。

➐ 为了深入不死、朝向不死、终结于不死，而修习正念。

➑ 为了深入不死、朝向不死、终结于不死，而修习正定。

【四、趣向涅槃】

诸比丘！在此，有比丘，➊ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正见。

➋ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正思维。

➌ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正语。

➍ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正业。

➎ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正命。

➏ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正精进。

➐ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正念。

➑ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正定。

ayaṃ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti.

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、断除（pahānāya）这四种取，应当修习这八圣道分。”

Tatiyaṃ.

取经 ～暴流品‧第三经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.11 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.14 Oghavagga 暴流品 (SN 45.172-181)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.14.4 Ganthasutta 系经 (SN 45.175)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Ganthasuttaṃ

系经

175. “Cattārome, bhikkhave, ganthā.

“诸比丘！有四种系缚。

Katame cattāro?

是哪四种呢？

Abhijjhā kāyagantho, byāpādo kāyagantho, sīlabbataparāmāso kāyagantho, idaṃsaccābhiniveso kāyagantho –

贪婪是身系缚，瞋恚是身系缚，戒禁取是身系缚，对此真理的执取是身系缚。

ime kho, bhikkhave, cattāro ganthā.

诸比丘！这就是四种身系缚。

Imesaṃ kho, bhikkhave, catunnaṃ ganthānaṃ abhiññāya pariññāya parikkhayāya pahānāya…pe…

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、断除（pahānāya）这四种身系缚，应当修习八圣道分。

什么是八圣道分呢？

【一、依止远离】

➊ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正见。

➋ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正思维。

➌ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正语。

➍ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正业。

➎ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正命。

➏ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正精进。

➐ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正念。

➑ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正定。

【二、调伏贪欲】

诸比丘！在此，有比丘，➊ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正见’。

➋ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正思维’。

➌ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正语’。

➍ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正业’。

➎ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正命’。

➏ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正精进’。

➐ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正念’。

➑ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正定’。

【三、究竟不死】

诸比丘！在此，有比丘，➊ 为了深入不死、朝向不死、终结于不死，而修习正见。

➋ 为了深入不死、朝向不死、终结于不死，而修习正思维。

➌ 为了深入不死、朝向不死、终结于不死，而修习正语。

➍ 为了深入不死、朝向不死、终结于不死，而修习正业。

➎ 为了深入不死、朝向不死、终结于不死，而修习正命。

➏ 为了深入不死、朝向不死、终结于不死，而修习正精进。

➐ 为了深入不死、朝向不死、终结于不死，而修习正念。

➑ 为了深入不死、朝向不死、终结于不死，而修习正定。

【四、趣向涅槃】

诸比丘！在此，有比丘，➊ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正见。

➋ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正思维。

➌ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正语。

➍ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正业。

➎ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正命。

➏ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正精进。

➐ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正念。

➑ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正定。

ayaṃ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti.

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、断除（pahānāya）这四种身系缚，应当修习这八圣道分。”

Catutthaṃ.

系经 ～暴流品‧第四经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2565.6.30 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.14 Oghavagga 暴流品 (SN 45.172-181)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.14.5 Anusayasutta 随眠经 (SN 45.176)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Anusayasuttaṃ

随眠经

☆ 七随眠（ Sattānusayā ） ➾

⑴ 爱染随眠（在潜意识的范围内，生起：爱欲心）；

⑵ 瞋随眠（在潜意识的范围内，生起：瞋恚心）；

⑶ 见随眠（在潜意识的范围内，生起：有身见、戒禁取心）；

⑷ 疑随眠（在潜意识的范围内，生起：疑心）；

⑸ 慢随眠（在潜意识的范围内，生起：掉举、慢心）；

⑹ 有贪随眠（在潜意识的范围内，生起：色贪及无色贪心）；

⑺ 无明随眠（在潜意识的范围内，生起：无明心）。

176. “Sattime, bhikkhave, anusayā.

“诸比丘！有七种随眠。

Katame satta?

是哪七种呢？

Kāmarāgānusayo, paṭighānusayo, diṭṭhānusayo, vicikicchānusayo, mānānusayo, bhavarāgānusayo, avijjānusayo –

⑴ 爱染随眠（欲贪）、⑵ 瞋随眠、⑶ 见随眠（有身见、戒禁取）、⑷ 疑随眠、⑸ 慢随眠（含掉举、慢）、⑹ 有贪随眠（色贪及无色贪）、⑺ 无明随眠。

ime kho, bhikkhave, sattānusayā.

诸比丘！这就是七种随眠。

Imesaṃ kho, bhikkhave, sattannaṃ anusayānaṃ abhiññāya pariññāya parikkhayāya pahānāya…pe…

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、断除（pahānāya）这七种随眠，应当修习八圣道分。

什么是八圣道分呢？

【一、依止远离】

➊ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正见。

➋ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正思维。

➌ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正语。

➍ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正业。

➎ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正命。

➏ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正精进。

➐ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正念。

➑ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正定。

【二、调伏贪欲】

诸比丘！在此，有比丘，➊ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正见’。

➋ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正思维’。

➌ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正语’。

➍ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正业’。

➎ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正命’。

➏ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正精进’。

➐ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正念’。

➑ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正定’。

【三、究竟不死】

诸比丘！在此，有比丘，➊ 为了深入不死、朝向不死、终结于不死，而修习正见。

➋ 为了深入不死、朝向不死、终结于不死，而修习正思维。

➌ 为了深入不死、朝向不死、终结于不死，而修习正语。

➍ 为了深入不死、朝向不死、终结于不死，而修习正业。

➎ 为了深入不死、朝向不死、终结于不死，而修习正命。

➏ 为了深入不死、朝向不死、终结于不死，而修习正精进。

➐ 为了深入不死、朝向不死、终结于不死，而修习正念。

➑ 为了深入不死、朝向不死、终结于不死，而修习正定。

【四、趣向涅槃】

诸比丘！在此，有比丘，➊ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正见。

➋ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正思维。

➌ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正语。

➍ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正业。

➎ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正命。

➏ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正精进。

➐ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正念。

➑ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正定。

ayaṃ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti.

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、断除（pahānāya）这七种随眠，应当修习这八圣道分。”

Pañcamaṃ.

随眠经 ～暴流品‧第五经终

～《相应部经典‧道相应‧暴流品‧Anusayasutta 随眠经》(SN 45.176)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.11 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.14 Oghavagga 暴流品 (SN 45.172-181)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.14.6 Kāmaguṇasutta 妙欲经 (SN 45.177)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Kāmaguṇasuttaṃ

妙欲经

177. “Pañcime, bhikkhave, kāmaguṇā.

“诸比丘！有五种妙欲（五欲功德）。

Katame pañca?

是哪五种呢？

Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā,

① 眼所识的色，可喜、可爱、可意、悦意、引生贪欲、令人染着；

sotaviññeyyā saddā…pe…

② 耳所识的声，可喜、可爱、可意、悦意、引生贪欲、令人染着；

ghānaviññeyyā gandhā…pe…

③ 鼻所识的香，可喜、可爱、可意、悦意、引生贪欲、令人染着；

jivhāviññeyyā rasā…pe…

④ 舌所识的味，可喜、可爱、可意、悦意、引生贪欲、令人染着；

kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā –

⑤ 身所识的触，可喜、可爱、可意、悦意、引生贪欲、令人染着。

ime kho, bhikkhave, pañca kāmaguṇā.

诸比丘！这就是五种妙欲。

Imesaṃ kho, bhikkhave, pañcannaṃ kāmaguṇānaṃ abhiññāya pariññāya parikkhayāya pahānāya…pe…

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、断除（pahānāya）这五种妙欲，应当修习八圣道分。

什么是八圣道分呢？

【一、依止远离】

➊ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正见。

➋ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正思维。

➌ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正语。

➍ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正业。

➎ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正命。

➏ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正精进。

➐ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正念。

➑ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正定。

【二、调伏贪欲】

诸比丘！在此，有比丘，➊ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正见’。

➋ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正思维’。

➌ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正语’。

➍ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正业’。

➎ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正命’。

➏ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正精进’。

➐ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正念’。

➑ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正定’。

【三、究竟不死】

诸比丘！在此，有比丘，➊ 为了深入不死、朝向不死、终结于不死，而修习正见。

➋ 为了深入不死、朝向不死、终结于不死，而修习正思维。

➌ 为了深入不死、朝向不死、终结于不死，而修习正语。

➍ 为了深入不死、朝向不死、终结于不死，而修习正业。

➎ 为了深入不死、朝向不死、终结于不死，而修习正命。

➏ 为了深入不死、朝向不死、终结于不死，而修习正精进。

➐ 为了深入不死、朝向不死、终结于不死，而修习正念。

➑ 为了深入不死、朝向不死、终结于不死，而修习正定。

【四、趣向涅槃】

诸比丘！在此，有比丘，➊ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正见。

➋ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正思维。

➌ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正语。

➍ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正业。

➎ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正命。

➏ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正精进。

➐ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正念。

➑ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正定。

ayaṃ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti.

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、断除（pahānāya）这五种妙欲，应当修习这八圣道分。”

Chaṭṭhaṃ.

妙欲经 ～暴流品‧第六经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.11 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.14 Oghavagga 暴流品 (SN 45.172-181)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.14.7 Nīvaraṇasutta 盖经 (SN 45.178)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Nīvaraṇasuttaṃ

盖经

178. “Pañcimāni, bhikkhave, nīvaraṇāni.

“诸比丘！有五种盖。

Katamāni pañca?

是哪五种呢？

Kāmacchandanīvaraṇaṃ, byāpādanīvaraṇaṃ, thinamiddhanīvaraṇaṃ, uddhaccakukkuccanīvaraṇaṃ, vicikicchānīvaraṇaṃ –

贪欲盖（想要感官欲乐）、瞋恚盖、昏沉睡眠盖（昏沉、睡眠）、掉举追悔盖（掉举、追悔）、疑盖。

imāni kho, bhikkhave, pañca nīvaraṇāni.

诸比丘！这就是五种盖。

Imesaṃ kho, bhikkhave, pañcannaṃ nīvaraṇānaṃ abhiññāya pariññāya parikkhayāya pahānāya…pe…

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、断除（pahānāya）这五种盖，应当修习八圣道分。

什么是八圣道分呢？

【一、依止远离】

➊ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正见。

➋ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正思维。

➌ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正语。

➍ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正业。

➎ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正命。

➏ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正精进。

➐ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正念。

➑ 诸比丘！在此，有比丘，依止远离、依止离贪、依止灭尽、导向（成熟）于舍弃，来修习正定。

【二、调伏贪欲】

诸比丘！在此，有比丘，➊ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正见’。

➋ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正思维’。

➌ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正语’。

➍ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正业’。

➎ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正命’。

➏ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正精进’。

➐ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正念’。

➑ 为了彻底调伏贪欲、为了彻底调伏瞋恚、为了彻底调伏愚痴，而修习‘正定’。

【三、究竟不死】

诸比丘！在此，有比丘，➊ 为了深入不死、朝向不死、终结于不死，而修习正见。

➋ 为了深入不死、朝向不死、终结于不死，而修习正思维。

➌ 为了深入不死、朝向不死、终结于不死，而修习正语。

➍ 为了深入不死、朝向不死、终结于不死，而修习正业。

➎ 为了深入不死、朝向不死、终结于不死，而修习正命。

➏ 为了深入不死、朝向不死、终结于不死，而修习正精进。

➐ 为了深入不死、朝向不死、终结于不死，而修习正念。

➑ 为了深入不死、朝向不死、终结于不死，而修习正定。

【四、趣向涅槃】

诸比丘！在此，有比丘，➊ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正见。

➋ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正思维。

➌ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正语。

➍ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正业。

➎ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正命。

➏ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正精进。

➐ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正念。

➑ 为了趋向涅槃、倾向涅槃、倾注于涅槃，而修习正定。

ayaṃ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti.

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、断除（pahānāya）这五种盖，应当修习这八圣道分。”

Sattamaṃ.

盖经 ～暴流品‧第七经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.11 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.14 Oghavagga 暴流品 (SN 45.172-181)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.14.8 Upādānakkhandhasutta 五取蕴经 (SN 45.179)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Upādānakkhandhasuttaṃ

五取蕴经

179. “Pañcime, bhikkhave, upādānakkhandhā.

“诸比丘！有五种取蕴。

Katame pañca?

是哪五种呢？

Seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.

即：色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。

Ime kho, bhikkhave, pañcupādānakkhandhā.

诸比丘！这些就是五种取蕴。

Imesaṃ kho, bhikkhave, pañcannaṃ upādānakkhandhānaṃ abhiññāya pariññāya parikkhayāya pahānāya…pe…

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、遍尽（parikkhayāya）、舍断（pahānāya）这五种取蕴，应当修习八圣道分。

是哪八圣道分呢？

【一、依止远离】

➊ 诸比丘！在此，有比丘依靠远离、依靠离贪、依靠灭尽、回向于舍弃（而成熟），来修习正见。

➋ 依靠远离、依靠离贪、依靠灭尽、回向于舍弃（而成熟），来修习正思维。

➌ 依靠远离、依靠离贪、依靠灭尽、回向于舍弃（而成熟），来修习正语。

➍ 依靠远离、依靠离贪、依靠灭尽、回向于舍弃（而成熟），来修习正业。

➎ 依靠远离、依靠离贪、依靠灭尽、回向于舍弃（而成熟），来修习正命。

➏ 依靠远离、依靠离贪、依靠灭尽、回向于舍弃（而成熟），来修习正精进。

➐ 依靠远离、依靠离贪、依靠灭尽、回向于舍弃（而成熟），来修习正念。

➑ 依靠远离、依靠离贪、依靠灭尽、回向于舍弃（而成熟），来修习正定。

【二、贪欲调伏】

诸比丘！在此，有比丘 ➊ 以彻底调伏贪欲为终结、以彻底调伏瞋恚为终结、以彻底调伏愚痴为终结，来修习‘正见’。

➋ 以彻底调伏贪欲为终结、以彻底调伏瞋恚为终结、以彻底调伏愚痴为终结，来修习‘正思维’。

➌ 以彻底调伏贪欲为终结、以彻底调伏瞋恚为终结、以彻底调伏愚痴为终结，来修习‘正语’。

➍ 以彻底调伏贪欲为终结、以彻底调伏瞋恚为终结、以彻底调伏愚痴为终结，来修习‘正业’。

➎ 以彻底调伏贪欲为终结、以彻底调伏瞋恚为终结、以彻底调伏愚痴为终结，来修习‘正命’。

➏ 以彻底调伏贪欲为终结、以彻底调伏瞋恚为终结、以彻底调伏愚痴为终结，来修习‘正精进’。

➐ 以彻底调伏贪欲为终结、以彻底调伏瞋恚为终结、以彻底调伏愚痴为终结，来修习‘正念’。

➑ 以彻底调伏贪欲为终结、以彻底调伏瞋恚为终结、以彻底调伏愚痴为终结，来修习‘正定’。

【三、究竟不死】

诸比丘！在此，有比丘 ➊ 以不死为依靠、以不死为归宿、以不死为终结，来修习正见。

➋ 以不死为依靠、以不死为归宿、以不死为终结，来修习正思维。

➌ 以不死为依靠、以不死为归宿、以不死为终结，来修习正语。

➍ 以不死为依靠、以不死为归宿、以不死为终结，来修习正业。

➎ 以不死为依靠、以不死为归宿、以不死为终结，来修习正命。

➏ 以不死为依靠、以不死为归宿、以不死为终结，来修习正精进。

➐ 以不死为依靠、以不死为归宿、以不死为终结，来修习正念。

➑ 以不死为依靠、以不死为归宿、以不死为终结，来修习正定。

【四、趣向涅槃】

诸比丘！在此，有比丘 ➊ 趣向涅槃、倾向涅槃、倾注于涅槃，来修习正见。

➋ 趣向涅槃、倾向涅槃、倾注于涅槃，来修习正思维。

➌ 趣向涅槃、倾向涅槃、倾注于涅槃，来修习正语。

➍ 趣向涅槃、倾向涅槃、倾注于涅槃，来修习正业。

➎ 趣向涅槃、倾向涅槃、倾注于涅槃，来修习正命。

➏ 趣向涅槃、倾向涅槃、倾注于涅槃，来修习正精进。

➐ 趣向涅槃、倾向涅槃、倾注于涅槃，来修习正念。

➑ 趣向涅槃、倾向涅槃、倾注于涅槃，来修习正定。

ayaṃ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti.

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、遍尽（parikkhayāya）、舍断（pahānāya）这五种取蕴，应当修习此八圣道分。”

Aṭṭhamaṃ.

五取蕴经 ～暴流品‧第八经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.11 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.14 Oghavagga 暴流品 (SN 45.172-181)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.14.9 Orambhāgiyasutta 五下分结经 (SN 45.180)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Orambhāgiyasuttaṃ

五下分结经

180. “Pañcimāni, bhikkhave, orambhāgiyāni saṃyojanāni.

“诸比丘！有五下分结。

Katamāni pañca?

是哪五种呢？

Sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso, kāmacchando, byāpādo –

有身见、疑惑、戒禁取、爱欲、瞋恚。

imāni kho, bhikkhave, pañcorambhāgiyāni saṃyojanāni.

诸比丘！这些就是五下分结。

Imesaṃ kho bhikkhave, pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya…pe…

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、遍尽（parikkhayāya）、舍断（pahānāya）这五下分结，应当修习八圣道分。

是哪八圣道分呢？

【一、依止远离】

➊ 诸比丘！在此，有比丘依靠远离、依靠离贪、依靠灭尽、回向于舍弃（而成熟），来修习正见。

➋ 依靠远离、依靠离贪、依靠灭尽、回向于舍弃（而成熟），来修习正思维。

➌ 依靠远离、依靠离贪、依靠灭尽、回向于舍弃（而成熟），来修习正语。

➍ 依靠远离、依靠离贪、依靠灭尽、回向于舍弃（而成熟），来修习正业。

➎ 依靠远离、依靠离贪、依靠灭尽、回向于舍弃（而成熟），来修习正命。

➏ 依靠远离、依靠离贪、依靠灭尽、回向于舍弃（而成熟），来修习正精进。

➐ 依靠远离、依靠离贪、依靠灭尽、回向于舍弃（而成熟），来修习正念。

➑ 依靠远离、依靠离贪、依靠灭尽、回向于舍弃（而成熟），来修习正定。

【二、贪欲调伏】

诸比丘！在此，有比丘 ➊ 以彻底调伏贪欲为终结、以彻底调伏瞋恚为终结、以彻底调伏愚痴为终结，来修习‘正见’。

➋ 以彻底调伏贪欲为终结、以彻底调伏瞋恚为终结、以彻底调伏愚痴为终结，来修习‘正思维’。

➌ 以彻底调伏贪欲为终结、以彻底调伏瞋恚为终结、以彻底调伏愚痴为终结，来修习‘正语’。

➍ 以彻底调伏贪欲为终结、以彻底调伏瞋恚为终结、以彻底调伏愚痴为终结，来修习‘正业’。

➎ 以彻底调伏贪欲为终结、以彻底调伏瞋恚为终结、以彻底调伏愚痴为终结，来修习‘正命’。

➏ 以彻底调伏贪欲为终结、以彻底调伏瞋恚为终结、以彻底调伏愚痴为终结，来修习‘正精进’。

➐ 以彻底调伏贪欲为终结、以彻底调伏瞋恚为终结、以彻底调伏愚痴为终结，来修习‘正念’。

➑ 以彻底调伏贪欲为终结、以彻底调伏瞋恚为终结、以彻底调伏愚痴为终结，来修习‘正定’。

【三、究竟不死】

诸比丘！在此，有比丘 ➊ 以不死为依靠、以不死为归宿、以不死为终结，来修习正见。

➋ 以不死为依靠、以不死为归宿、以不死为终结，来修习正思维。

➌ 以不死为依靠、以不死为归宿、以不死为终结，来修习正语。

➍ 以不死为依靠、以不死为归宿、以不死为终结，来修习正业。

➎ 以不死为依靠、以不死为归宿、以不死为终结，来修习正命。

➏ 以不死为依靠、以不死为归宿、以不死为终结，来修习正精进。

➐ 以不死为依靠、以不死为归宿、以不死为终结，来修习正念。

➑ 以不死为依靠、以不死为归宿、以不死为终结，来修习正定。

【四、趣向涅槃】

诸比丘！在此，有比丘 ➊ 趣向涅槃、倾向涅槃、倾注于涅槃，来修习正见。

➋ 趣向涅槃、倾向涅槃、倾注于涅槃，来修习正思维。

➌ 趣向涅槃、倾向涅槃、倾注于涅槃，来修习正语。

➍ 趣向涅槃、倾向涅槃、倾注于涅槃，来修习正业。

➎ 趣向涅槃、倾向涅槃、倾注于涅槃，来修习正命。

➏ 趣向涅槃、倾向涅槃、倾注于涅槃，来修习正精进。

➐ 趣向涅槃、倾向涅槃、倾注于涅槃，来修习正念。

➑ 趣向涅槃、倾向涅槃、倾注于涅槃，来修习正定。

ayaṃ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti.

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、遍尽（parikkhayāya）、舍断（pahānāya）这五下分结，应当修习此八圣道分。”

Navamaṃ.

五下分结经 ～暴流品‧第九经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.11 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/1. Maggasaṃyutta 道相应 (SN 45, 1-181)/1.14 Oghavagga 暴流品 (SN 45.172-181)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.14.10 Uddhambhāgiyasutta 五上分结经 (SN 45.181)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Uddhambhāgiyasuttaṃ

五上分结经

【一、依止远离】

181. “Pañcimāni, bhikkhave, uddhambhāgiyāni saṃyojanāni.

“诸比丘！有五上分结。

Katamāni pañca?

是哪五种呢？

Rūparāgo, arūparāgo, māno, uddhaccaṃ, avijjā –

色贪、无色贪、慢、掉举、无明。

imāni kho, bhikkhave, pañcuddhambhāgiyāni saṃyojanāni.

诸比丘！这些就是五上分结。

Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya ariyo aṭṭhaṅgiko maggo bhāvetabbo.

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、遍尽（parikkhayāya）、舍断（pahānāya）这五上分结，应当修习八圣道分。

Katamo ariyo aṭṭhaṅgiko maggo?

是哪八圣道分呢？

Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ…pe…

➊ 诸比丘！在此，有比丘依靠远离、依靠离贪、依靠灭尽、回向于舍弃（而成熟），来修习正见。

➋ 依靠远离、依靠离贪、依靠灭尽、回向于舍弃（而成熟），来修习正思维。

➌ 依靠远离、依靠离贪、依靠灭尽、回向于舍弃（而成熟），来修习正语。

➍ 依靠远离、依靠离贪、依靠灭尽、回向于舍弃（而成熟），来修习正业。

➎ 依靠远离、依靠离贪、依靠灭尽、回向于舍弃（而成熟），来修习正命。

➏ 依靠远离、依靠离贪、依靠灭尽、回向于舍弃（而成熟），来修习正精进。

➐ 依靠远离、依靠离贪、依靠灭尽、回向于舍弃（而成熟），来修习正念。

sammāsamādhiṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.

➑ 依靠远离、依靠离贪、依靠灭尽、回向于舍弃（而成熟），来修习正定。

Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya ayaṃ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti.

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、遍尽（parikkhayāya）、舍断（pahānāya）这五上分结，应当修习此八圣道分。”

【二、贪欲调伏】

“Pañcimāni, bhikkhave, uddhambhāgiyāni saṃyojanāni.

“诸比丘！有五上分结。

Katamāni pañca?

是哪五种呢？

Rūparāgo, arūparāgo, māno, uddhaccaṃ, avijjā –

色贪、无色贪、慢、掉举、无明。

imāni kho, bhikkhave, pañcuddhambhāgiyāni saṃyojanāni.

诸比丘！这些就是五上分结。

Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya ariyo aṭṭhaṅgiko maggo bhāvetabbo.

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、遍尽（parikkhayāya）、舍断（pahānāya）这五上分结，应当修习八圣道分。

Katamo ariyo aṭṭhaṅgiko maggo?

是哪八圣道分呢？

Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti…pe…

诸比丘！在此，有比丘 ➊ 以彻底调伏贪欲为终结、以彻底调伏瞋恚为终结、以彻底调伏愚痴为终结，来修习‘正见’。

➋ 以彻底调伏贪欲为终结、以彻底调伏瞋恚为终结、以彻底调伏愚痴为终结，来修习‘正思维’。

➌ 以彻底调伏贪欲为终结、以彻底调伏瞋恚为终结、以彻底调伏愚痴为终结，来修习‘正语’。

➍ 以彻底调伏贪欲为终结、以彻底调伏瞋恚为终结、以彻底调伏愚痴为终结，来修习‘正业’。

➎ 以彻底调伏贪欲为终结、以彻底调伏瞋恚为终结、以彻底调伏愚痴为终结，来修习‘正命’。

➏ 以彻底调伏贪欲为终结、以彻底调伏瞋恚为终结、以彻底调伏愚痴为终结，来修习‘正精进’。

➐ 以彻底调伏贪欲为终结、以彻底调伏瞋恚为终结、以彻底调伏愚痴为终结，来修习‘正念’。

sammāsamādhiṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ… ➑ 以彻底调伏贪欲为终结、以彻底调伏瞋恚为终结、以彻底调伏愚痴为终结，来修习‘正定’。

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、遍尽（parikkhayāya）、舍断（pahānāya）这五上分结，应当修习此八圣道分。”

【三、究竟不死】

“诸比丘！有五上分结。

是哪五种呢？

色贪、无色贪、慢、掉举、无明。

诸比丘！这些就是五上分结。

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、遍尽（parikkhayāya）、舍断（pahānāya）这五上分结，应当修习八圣道分。

是哪八圣道分呢？

amatogadhaṃ amataparāyanaṃ amatapariyosānaṃ…

诸比丘！在此，有比丘 ➊ 以不死为依靠、以不死为归宿、以不死为终结，来修习正见。

➋ 以不死为依靠、以不死为归宿、以不死为终结，来修习正思维。

➌ 以不死为依靠、以不死为归宿、以不死为终结，来修习正语。

➍ 以不死为依靠、以不死为归宿、以不死为终结，来修习正业。

➎ 以不死为依靠、以不死为归宿、以不死为终结，来修习正命。

➏ 以不死为依靠、以不死为归宿、以不死为终结，来修习正精进。

➐ 以不死为依靠、以不死为归宿、以不死为终结，来修习正念。

➑ 以不死为依靠、以不死为归宿、以不死为终结，来修习正定。

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、遍尽（parikkhayāya）、舍断（pahānāya）这五上分结，应当修习此八圣道分。”

【四、趣向涅槃】

“诸比丘！有五上分结。

是哪五种呢？

色贪、无色贪、慢、掉举、无明。

诸比丘！这些就是五上分结。

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、遍尽（parikkhayāya）、舍断（pahānāya）这五上分结，应当修习八圣道分。

是哪八圣道分呢？

nibbānaninnaṃ nibbānapoṇaṃ nibbānapabbhāraṃ.

诸比丘！在此，有比丘 ➊ 趣向涅槃、倾向涅槃、倾注于涅槃，来修习正见。

➋ 趣向涅槃、倾向涅槃、倾注于涅槃，来修习正思维。

➌ 趣向涅槃、倾向涅槃、倾注于涅槃，来修习正语。

➍ 趣向涅槃、倾向涅槃、倾注于涅槃，来修习正业。

➎ 趣向涅槃、倾向涅槃、倾注于涅槃，来修习正命。

➏ 趣向涅槃、倾向涅槃、倾注于涅槃，来修习正精进。

➐ 趣向涅槃、倾向涅槃、倾注于涅槃，来修习正念。

➑ 趣向涅槃、倾向涅槃、倾注于涅槃，来修习正定。

Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya ayaṃ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti.

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、遍尽（parikkhayāya）、舍断（pahānāya）这五上分结，应当修习此八圣道分。”

Dasamaṃ.

五上分结经 ～暴流品‧第十经终

Oghavaggo aṭṭhamo.

第十四 暴流品（终）（原为第八品）

Tassuddānaṃ –

此品（十经）之摄颂说：

Ogho yogo upādānaṃ, ganthaṃ anusayena ca;

暴流轭四取，四系七随眠；

Kāmaguṇā nīvaraṇaṃ, khandhā oruddhambhāgiyāti.

五妙欲五盖，五蕴下上分。

Vagguddānaṃ –

本篇（道相应）之颂说：

Avijjāvaggo paṭhamo, dutiyaṃ vihāraṃ vuccati;

（一）无明品、（二）住品、

Micchattaṃ tatiyo vaggo, catutthaṃ paṭipanneneva.

（三）邪性品、（四）行品、

Titthiyaṃ pañcamo vaggo, chaṭṭho sūriyena ca;

（五）异学中略品、（六）太阳中略品、

Bahukate sattamo vaggo, uppādo aṭṭhamena ca.

（七）一法中略品［内容不同］、（八）一法中略二品［内容不同］、

Divasavaggo navamo,

（九）恒河中略品［内容不同］、（十）恒河中略二品［内容不同］、

dasamo appamādena ca;

（十一）不放逸中略品［原为第十品］、

Ekādasabalavaggo, dvādasa esanā pāḷiyaṃ;

（十二）力所作品［原为第十一品］、（十三）寻求品［原为第十二品］、

Oghavaggo bhavati terasāti.

（十四）暴流品［原为第十三品］。

Maggasaṃyuttaṃ paṭhamaṃ.

大篇第一 道相应 ～（相应部经典‧第四十五相应终）

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.1 Pabbatavagga 山品 (SN 46.1-10, 182-191)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.1 Himavantasutta 雪山 (SN 46.1, 182)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Bojjhaṅgasaṃyuttaṃ

1. Pabbatavaggo

1. Himavantasuttaṃ

182. Sāvatthinidānaṃ. “Seyyathāpi, bhikkhave, himavantaṃ pabbatarājānaṃ nissāya nāgā kāyaṃ vaḍḍhenti, balaṃ gāhenti; te tattha kāyaṃ vaḍḍhetvā balaṃ gāhetvā kusobbhe otaranti, kusobbhe otaritvā mahāsobbhe otaranti, mahāsobbhe otaritvā kunnadiyo otaranti, kunnadiyo otaritvā mahānadiyo otaranti, mahānadiyo otaritvā mahāsamuddasāgaraṃ otaranti; te tattha mahantattaṃ vepullattaṃ āpajjanti kāyena; evameva kho, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto mahantattaṃ vepullattaṃ pāpuṇāti dhammesu. Kathañca, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto mahantattaṃ vepullattaṃ pāpuṇāti dhammesūti? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ; dhammavicayasambojjhaṅgaṃ bhāveti…pe… vīriyasambojjhaṅgaṃ bhāveti…pe… pītisambojjhaṅgaṃ bhāveti…pe… passaddhisambojjhaṅgaṃ bhāveti…pe… samādhisambojjhaṅgaṃ bhāveti…pe… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ kho, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto mahantattaṃ vepullattaṃ pāpuṇāti dhammesū”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第二 觉支相应

第一 山品

［一］ 第一 雪山

一～二 舍卫城因缘。佛陀这样教导说：

三 “诸比丘！大象依靠雪山王（喜马拉雅山）使身体增长，获得力量；在那里使身体增长、获得力量后，进入小水池，进入小水池后，进入大水池，进入大水池后，进入小河，进入小河后，进入大河，进入大河后，进入大海洋；它们在那里身体达到巨大和广阔。

四 诸比丘！同样地，比丘依靠戒、立足于戒，修习七觉支，多修习七觉支，就能在（善）法中达到巨大和广阔。诸比丘！比丘如何依靠戒、立足于戒，修习七觉支，多修习七觉支，而在（善）法中达到巨大和广阔呢？

五 诸比丘！在此，有比丘依靠远离、依靠离贪、依靠灭尽，回向于舍弃来修习念觉支……修习择法觉支……修习精进觉支……修习喜觉支……修习轻安觉支……修习定觉支；依靠远离、依靠离贪、依靠灭尽，回向于舍弃来修习舍觉支。

六 诸比丘！像这样，比丘依靠戒、立足于戒，修习七觉支，多修习七觉支，就能在（善）法中达到巨大和广阔。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.1 Pabbatavagga 山品 (SN 46.1-10, 182-191)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.2 Kāyasutta 身 (SN 46.2, 183)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Kāyasuttaṃ

183. Sāvatthinidānaṃ. “Seyyathāpi, bhikkhave, ayaṃ kāyo āhāraṭṭhitiko, āhāraṃ paṭicca tiṭṭhati, anāhāro no tiṭṭhati; evameva kho, bhikkhave, pañca nīvaraṇā āhāraṭṭhitikā, āhāraṃ paṭicca tiṭṭhanti, anāhārā no tiṭṭhanti.

“Ko ca, bhikkhave, āhāro anuppannassa vā kāmacchandassa uppādāya, uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya? Atthi, bhikkhave, subhanimittaṃ. Tattha ayonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā kāmacchandassa uppādāya, uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya.

“Ko ca, bhikkhave, āhāro anuppannassa vā byāpādassa uppādāya, uppannassa vā byāpādassa bhiyyobhāvāya vepullāya? Atthi, bhikkhave, paṭighanimittaṃ. Tattha ayonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā byāpādassa uppādāya, uppannassa vā byāpādassa bhiyyobhāvāya vepullāya.

“Ko ca, bhikkhave, āhāro anuppannassa vā thinamiddhassa uppādāya, uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāya? Atthi, bhikkhave, arati tandi vijambhitā bhattasammado cetaso ca līnattaṃ. Tattha ayonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā thinamiddhassa uppādāya, uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāya.

“Ko ca, bhikkhave, āhāro anuppannassa vā uddhaccakukkuccassa uppādāya, uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāya? Atthi, bhikkhave, cetaso avūpasamo. Tattha ayonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā uddhaccakukkuccassa uppādāya, uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāya.

“Ko ca, bhikkhave, āhāro anuppannāya vā vicikicchāya uppādāya, uppannāya vā vicikicchāya bhiyyobhāvāya vepullāya? Atthi, bhikkhave, vicikicchāṭṭhānīyā dhammā. Tattha ayonisomanasikārabahulīkāro – ayamāhāro anuppannāya vā vicikicchāya uppādāya, uppannāya vā vicikicchāya bhiyyobhāvāya vepullāya.

“Seyyathāpi, bhikkhave, ayaṃ kāyo āhāraṭṭhitiko, āhāraṃ paṭicca tiṭṭhati, anāhāro no tiṭṭhati; evameva kho, bhikkhave, ime pañca nīvaraṇā āhāraṭṭhitikā, āhāraṃ paṭicca tiṭṭhanti, anāhārā no tiṭṭhanti.

“Seyyathāpi, bhikkhave, ayaṃ kāyo āhāraṭṭhitiko, āhāraṃ paṭicca tiṭṭhati, anāhāro no tiṭṭhati; evameva kho, bhikkhave, satta bojjhaṅgā āhāraṭṭhitikā, āhāraṃ paṭicca tiṭṭhanti, anāhārā no tiṭṭhanti.

“Ko ca, bhikkhave, āhāro anuppannassa vā satisambojjhaṅgassa uppādāya, uppannassa vā satisambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, satisambojjhaṅgaṭṭhānīyā dhammā. Tattha yonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā satisambojjhaṅgassa uppādāya, uppannassa vā satisambojjhaṅgassa bhāvanāya pāripūriyā.

“Ko ca, bhikkhave, āhāro anuppannassa vā dhammavicayasambojjhaṅgassa uppādāya, uppannassa vā dhammavicayasambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, kusalākusalā dhammā, sāvajjānavajjā dhammā, hīnapaṇītā dhammā, kaṇhasukkasappaṭibhāgā dhammā. Tattha yonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā dhammavicayasambojjhaṅgassa uppādāya, uppannassa vā dhammavicayasambojjhaṅgassa bhāvanāya pāripūriyā.

“Ko ca, bhikkhave, āhāro anuppannassa vā vīriyasambojjhaṅgassa uppādāya, uppannassa vā vīriyasambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, ārambhadhātu [ārabbhadhātu (syā. ka.)] nikkamadhātu parakkamadhātu. Tattha yonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā vīriyasambojjhaṅgassa uppādāya, uppannassa vā vīriyasambojjhaṅgassa bhāvanāya pāripūriyā.

“Ko ca, bhikkhave, āhāro anuppannassa vā pītisambojjhaṅgassa uppādāya, uppannassa vā pītisambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, pītisambojjhaṅgaṭṭhānīyā dhammā. Tattha yonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā pītisambojjhaṅgassa uppādāya, uppannassa vā pītisambojjhaṅgassa bhāvanāya pāripūriyā.

“Ko ca, bhikkhave, āhāro anuppannassa vā passaddhisambojjhaṅgassa uppādāya, uppannassa vā passaddhisambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, kāyapassaddhi, cittapassaddhi. Tattha yonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā passaddhisambojjhaṅgassa uppādāya, uppannassa vā passaddhisambojjhaṅgassa bhāvanāya pāripūriyā.

“Ko ca, bhikkhave, āhāro anuppannassa vā samādhisambojjhaṅgassa uppādāya, uppannassa vā samādhisambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, samathanimittaṃ [samādhinimittaṃ (syā.)] abyagganimittaṃ. Tattha yonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā samādhisambojjhaṅgassa uppādāya, uppannassa vā samādhisambojjhaṅgassa bhāvanāya pāripūriyā.

“Ko ca, bhikkhave, āhāro anuppannassa vā upekkhāsambojjhaṅgassa uppādāya, uppannassa vā upekkhāsambojjhaṅgassa bhāvanāya pāripūriyā? Atthi, bhikkhave, upekkhāsambojjhaṅgaṭṭhānīyā dhammā. Tattha yonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā upekkhāsambojjhaṅgassa uppādāya, uppannassa vā upekkhāsambojjhaṅgassa bhāvanāya pāripūriyā.

“Seyyathāpi, bhikkhave, ayaṃ kāyo āhāraṭṭhitiko, āhāraṃ paṭicca tiṭṭhati, anāhāro no tiṭṭhati; evameva kho, bhikkhave, ime satta bojjhaṅgā āhāraṭṭhitikā, āhāraṃ paṭicca tiṭṭhanti, anāhārā no tiṭṭhantī”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［二］ 第二 身

一～二 舍卫城因缘。

一

三 “诸比丘！就好比这个身体是依靠食物维持的，依赖食物而存续，没有食物就无法存续；诸比丘！正是这样，五种盖障也是依靠它们的‘食粮’维持的，依赖它们的‘食粮’而存续，没有它们的‘食粮’就无法存续。

四 诸比丘！什么是能使未生起的感官欲乐生起，或使已生起的感官欲乐增长、扩大的‘食粮’呢？诸比丘！存在着净相（美好的表相）。对其经常不作如理思维——这就是能使未生起的感官欲乐生起，或使已生起的感官欲乐增长、扩大的‘食粮’。

五 诸比丘！什么是能使未生起的瞋恚生起，或使已生起的瞋恚增长、扩大的‘食粮’呢？诸比丘！存在着瞋相（令人厌恶的表相）。对其经常不作如理思维——这就是能使未生起的瞋恚生起，或使已生起的瞋恚增长、扩大的‘食粮’。

六 诸比丘！什么是能使未生起的昏沉睡眠生起，或使已生起的昏沉睡眠增长、扩大的‘食粮’呢？诸比丘！存在着不乐、疲倦、呵欠、饭后困顿以及心的退缩。对其经常不作如理思维——这就是能使未生起的昏沉睡眠生起，或使已生起的昏沉睡眠增长、扩大的‘食粮’。

七 诸比丘！什么是能使未生起的掉举追悔生起，或使已生起的掉举追悔增长、扩大的‘食粮’呢？诸比丘！存在着心的不宁静。对其经常不作如理思维——这就是能使未生起的掉举追悔生起，或使已生起的掉举追悔增长、扩大的‘食粮’。

八 诸比丘！什么是能使未生起的疑虑生起，或使已生起的疑虑增长、扩大的‘食粮’呢？诸比丘！存在着能引生疑虑的法。对其经常不作如理思维——这就是能使未生起的疑虑生起，或使已生起的疑虑增长、扩大的‘食粮’。

九 诸比丘！就好比这个身体是依靠食物维持的，依赖食物而存续，没有食物就无法存续；诸比丘！正是这样，这五种盖障是依靠它们的‘食粮’维持的，依赖它们的‘食粮’而存续，没有它们的‘食粮’就无法存续。”

一O “诸比丘！就好比这个身体是依靠食物维持的，依赖食物而存续，没有食物就无法存续；诸比丘！正是这样，七觉支也是依靠它们的‘食粮’维持的，依赖它们的‘食粮’而存续，没有它们的‘食粮’就无法存续。

一一 诸比丘！什么是能使未生起的念觉支生起，或使已生起的念觉支得到培育圆满的‘食粮’呢？诸比丘！存在着适宜作为念觉支对象的法。对其经常作如理思维——这就是能使未生起的念觉支生起，或使已生起的念觉支得到培育圆满的‘食粮’。

一二 诸比丘！什么是能使未生起的择法觉支生起，或使已生起的择法觉支得到培育圆满的‘食粮’呢？诸比丘！存在着善与不善的法，有罪与无罪的法，低劣与高尚的法，黑与白及其相应的法。对其经常作如理思维——这就是能使未生起的择法觉支生起，或使已生起的择法觉支得到培育圆满的‘食粮’。

一三 诸比丘！什么是能使未生起的精进觉支生起，或使已生起的精进觉支得到培育圆满的‘食粮’呢？诸比丘！存在着发起界、努力界、勇猛界。对其经常作如理思维——这就是能使未生起的精进觉支生起，或使已生起的精进觉支得到培育圆满的‘食粮’。

一四 诸比丘！什么是能使未生起的喜觉支生起，或使已生起的喜觉支得到培育圆满的‘食粮’呢？诸比丘！存在着适宜作为喜觉支对象的法。对其经常作如理思维——这就是能使未生起的喜觉支生起，或使已生起的喜觉支得到培育圆满的‘食粮’。

一五 诸比丘！什么是能使未生起的轻安觉支生起，或使已生起的轻安觉支得到培育圆满的‘食粮’呢？诸比丘！存在着身轻安、心轻安。对其经常作如理思维——这就是能使未生起的轻安觉支生起，或使已生起的轻安觉支得到培育圆满的‘食粮’。

一六 诸比丘！什么是能使未生起的定觉支生起，或使已生起的定觉支得到培育圆满的‘食粮’呢？诸比丘！存在着止相、不散乱相。对其经常作如理思维——这就是能使未生起的定觉支生起，或使已生起的定觉支得到培育圆满的‘食粮’。

一七 诸比丘！什么是能使未生起的舍觉支生起，或使已生起的舍觉支得到培育圆满的‘食粮’呢？诸比丘！存在着适宜作为舍觉支对象的法。对其经常作如理思维——这就是能使未生起的舍觉支生起，或使已生起的舍觉支得到培育圆满的‘食粮’。

一八 诸比丘！就好比这个身体是依靠食物维持的，依赖食物而存续，没有食物就无法存续；诸比丘！正是这样，这七觉支是依靠它们的‘食粮’维持的，依赖它们的‘食粮’而存续，没有它们的‘食粮’就无法存续。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.11.7 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.1 Pabbatavagga 山品 (SN 46.1-10, 182-191)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.3 Sīlasutta 戒具足经 (SN 46.3, 184)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Sīlasuttaṃ

戒具足经

184. “Ye te, bhikkhave, bhikkhū sīlasampannā samādhisampannā ñāṇasampannā vimuttisampannā vimuttiñāṇadassanasampannā, dassanampāhaṃ, bhikkhave, tesaṃ bhikkhūnaṃ bahukāraṃ [bahūpakāraṃ (syā.)] vadāmi;

“诸比丘！凡是那些具足戒、具足定、具足慧、具足解脱、具足解脱知见的比丘，诸比丘！我说见到那些比丘有很大的助益。

savanampāhaṃ, bhikkhave, tesaṃ bhikkhūnaṃ bahukāraṃ vadāmi;

诸比丘！我说听闻那些比丘说法有很大的助益。

upasaṅkamanampāhaṃ, bhikkhave, tesaṃ bhikkhūnaṃ bahukāraṃ vadāmi;

诸比丘！我说亲近那些比丘有很大的助益。

payirupāsanampāhaṃ, bhikkhave, tesaṃ bhikkhūnaṃ bahukāraṃ vadāmi;

诸比丘！我说承事那些比丘有很大的助益。

anussatimpāhaṃ, bhikkhave, tesaṃ bhikkhūnaṃ bahukāraṃ vadāmi;

诸比丘！我说随念那些比丘有很大的助益。

anupabbajjampāhaṃ, bhikkhave, tesaṃ bhikkhūnaṃ bahukāraṃ vadāmi.

诸比丘！我说跟随那些比丘出家（或：效仿他们的行为）有很大的助益。

Taṃ kissa hetu?”

这是什么原因呢？”

“Tathārūpānaṃ, bhikkhave, bhikkhūnaṃ dhammaṃ sutvā dvayena vūpakāsena vūpakaṭṭho [dvayena vūpakaṭṭho (sī. syā.)] viharati – kāyavūpakāsena ca cittavūpakāsena ca. So tathā vūpakaṭṭho viharanto taṃ dhammaṃ anussarati anuvitakketi.

“诸比丘！听闻了像那样比丘所说的法之后，依靠身远离和心远离这两种远离，而住于远离。他像这样住于远离时，便随念、思惟那法。

Yasmiṃ samaye, bhikkhave, bhikkhu tathā vūpakaṭṭho viharanto taṃ dhammaṃ anussarati anuvitakketi, satisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti;

➊ 诸比丘！当比丘像这样住于远离，随念、思惟那法的时候，那时比丘的‘念觉支’就被激发起；

satisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti; satisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati. So tathā sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati parivīmaṃsamāpajjati.

那时比丘培育‘念觉支’；那时比丘的‘念觉支’达到培育圆满。他像这样保持正念而住，以智慧抉择、审察、遍考察那法。

Yasmiṃ samaye, bhikkhave, bhikkhu tathā sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati parivīmaṃsamāpajjati, dhammavicayasambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti;

➋ 诸比丘！当比丘像这样保持正念而住，以智慧抉择、审察、遍考察那法的时候，那时比丘的‘择法觉支’就被激发起；

dhammavicayasambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti; dhammavicayasambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati. Tassa taṃ dhammaṃ paññāya pavicinato pavicarato parivīmaṃsamāpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ.

那时比丘培育‘择法觉支’；那时比丘的‘择法觉支’达到培育圆满。他以智慧抉择、审察、遍考察那法时，发起精进，毫不松懈。

Yasmiṃ samaye, bhikkhave, bhikkhuno taṃ dhammaṃ paññāya pavicinato pavicarato parivīmaṃsamāpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ, vīriyasambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti;

➌ 诸比丘！当比丘以智慧抉择、审察、遍考察那法，发起精进，毫不松懈的时候，那时比丘的‘精进觉支’就被激发起；

vīriyasambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti; vīriyasambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati. Āraddhavīriyassa uppajjati pīti nirāmisā.

那时比丘培育‘精进觉支’；那时比丘的‘精进觉支’达到培育圆满。发起精进的人，会生起非世俗的喜悦。

Yasmiṃ samaye, bhikkhave, bhikkhuno āraddhavīriyassa uppajjati pīti nirāmisā, pītisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti;

➍ 诸比丘！当发起精进的比丘生起非世俗的喜悦时，那时比丘的‘喜觉支’就被激发起；

pītisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti; pītisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati. Pītimanassa kāyopi passambhati, cittampi passambhati.

那时比丘培育‘喜觉支’；那时比丘的‘喜觉支’达到培育圆满。内心喜悦的人，身也轻安，心也轻安。

Yasmiṃ samaye, bhikkhave, bhikkhuno pītimanassa kāyopi passambhati cittampi passambhati, passaddhisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti;

➎ 诸比丘！当内心喜悦的比丘身轻安、心轻安的时候，那时比丘的‘轻安觉支’就被激发起；

passaddhisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti; passaddhisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati. Passaddhakāyassa sukhino cittaṃ samādhiyati.

那时比丘培育‘轻安觉支’；那时比丘的‘轻安觉支’达到培育圆满。身体轻安而感到快乐的人，心就会得定。

Yasmiṃ samaye, bhikkhave, bhikkhuno passaddhakāyassa sukhino cittaṃ samādhiyati, samādhisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti;

➏ 诸比丘！当身体轻安而感到快乐的比丘心入定的时候，那时比丘的‘定觉支’就被激发起；

samādhisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti; samādhisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati. So tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti.

那时比丘培育‘定觉支’；那时比丘的‘定觉支’达到培育圆满。他对那如此得定的心，能很好地保持舍心观察。

Yasmiṃ samaye, bhikkhave, bhikkhu tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti,

➐ 诸比丘！当比丘对那如此得定的心，能很好地保持舍心观察的时候，

upekkhāsambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti; upekkhāsambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti; upekkhāsambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

那时比丘的‘舍觉支’就被激发起；那时比丘培育‘舍觉支’；那时比丘的‘舍觉支’达到培育圆满。

Evaṃ bhāvitesu kho, bhikkhave, sattasu sambojjhaṅgesu evaṃ bahulīkatesu satta phalā sattānisaṃsā pāṭikaṅkhā.

诸比丘！像这样培育、像这样多加修习七觉支，可以期待获得七种果报、七种功德。

Katame satta phalā sattānisaṃsā?

哪七种果报、七种功德呢？

Diṭṭheva dhamme paṭikacca aññaṃ ārādheti.

（１）就在现世当下证得最终智（阿罗汉果）。

No ce diṭṭheva dhamme paṭikacca aññaṃ ārādheti, atha maraṇakāle aññaṃ ārādheti.

（２）如果未能在现世当下证得最终智，那么在临终之时证得最终智。

No ce diṭṭheva dhamme paṭikacca aññaṃ ārādheti, no ce maraṇakāle aññaṃ ārādheti, atha pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti.

（３）如果未能在现世当下证得最终智，也未能在临终之时证得最终智，那么因为五下分结的灭尽而成为‘中般涅槃者’（在转生到下一世的中阴身状态证入涅槃）。

No ce diṭṭheva dhamme paṭikacca aññaṃ ārādheti, no ce maraṇakāle aññaṃ ārādheti, no ce pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti, atha pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā upahaccaparinibbāyī hoti.

（４）如果未能在现世当下证得最终智，未能在临终之时证得最终智，也未能因五下分结的灭尽而成为中般涅槃者，那么因为五下分结的灭尽而成为‘生般涅槃者’（在下一世出生后不久证入涅槃）。

No ce diṭṭheva dhamme paṭikacca aññaṃ ārādheti, no ce maraṇakāle aññaṃ ārādheti, no ce pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti, no ce pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā upahaccaparinibbāyī hoti, atha pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā asaṅkhāraparinibbāyī hoti.

（５）如果未能在现世当下证得最终智，未能在临终之时证得最终智，未能因五下分结的灭尽而成为中般涅槃者，未能因五下分结的灭尽而成为生般涅槃者，那么因为五下分结的灭尽而成为‘无行般涅槃者’（在下一世不需加行努力而证入涅槃）。

No ce diṭṭheva dhamme paṭikacca aññaṃ ārādheti, no ce maraṇakāle aññaṃ ārādheti, no ce pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti, no ce pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā upahaccaparinibbāyī hoti, no ce pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā asaṅkhāraparinibbāyī hoti, atha pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā sasaṅkhāraparinibbāyī hoti.

（６）如果未能在现世当下证得最终智，未能在临终之时证得最终智，未能因五下分结的灭尽而成为中般涅槃者，未能因五下分结的灭尽而成为生般涅槃者，未能因五下分结的灭尽而成为无行般涅槃者，那么因为五下分结的灭尽而成为‘有行般涅槃者’（在下一世需要加行努力才能证入涅槃）。

No ce diṭṭheva dhamme paṭikacca aññaṃ ārādheti, no ce maraṇakāle aññaṃ ārādheti, no ce pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti, no ce pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā upahaccaparinibbāyī hoti, no ce pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā asaṅkhāraparinibbāyī hoti, no ce pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā sasaṅkhāraparinibbāyī hoti, atha pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā uddhaṃsoto hoti akaniṭṭhagāmī.

（７）如果未能在现世当下证得最终智，未能在临终之时证得最终智，未能因五下分结的灭尽而成为中般涅槃者，未能因五下分结的灭尽而成为生般涅槃者，未能因五下分结的灭尽而成为无行般涅槃者，未能因五下分结的灭尽而成为有行般涅槃者，那么因为五下分结的灭尽而成为‘上流至色究竟天者’（在下一世生到色界最高天后证入涅槃）。

Evaṃ bhāvitesu kho, bhikkhave, sattasu bojjhaṅgesu evaṃ bahulīkatesu ime satta phalā sattānisaṃsā pāṭikaṅkhā”ti.

诸比丘！像这样培育、像这样多加修习七觉支，可以期待获得这七种果报、七种功德。”

Tatiyaṃ.

戒具足经 ～山品‧第三经终

～《觉支相应‧山品‧Sīlasutta 戒具足经》(SN 46.3, 184)

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.1 Pabbatavagga 山品 (SN 46.1-10, 182-191)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.4 Vatthasutta 衣 (SN 46.4, 185)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Vatthasuttaṃ

185. Ekaṃ samayaṃ āyasmā sāriputto sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho āyasmā sāriputto bhikkhū āmantesi – “āvuso, bhikkhavo”ti! “Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

“Sattime, āvuso, bojjhaṅgā. Katame satta? Satisambojjhaṅgo, dhammavicayasambojjhaṅgo, vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo – ime kho, āvuso, satta bojjhaṅgā. Imesaṃ khvāhaṃ, āvuso, sattannaṃ bojjhaṅgānaṃ yena yena bojjhaṅgena ākaṅkhāmi pubbaṇhasamayaṃ viharituṃ, tena tena bojjhaṅgena pubbaṇhasamayaṃ viharāmi; yena yena bojjhaṅgena ākaṅkhāmi majjhanhikaṃ samayaṃ viharituṃ, tena tena bojjhaṅgena majjhanhikaṃ samayaṃ viharāmi; yena yena bojjhaṅgena ākaṅkhāmi sāyanhasamayaṃ viharituṃ, tena tena bojjhaṅgena sāyanhasamayaṃ viharāmi. Satisambojjhaṅgo iti ce me, āvuso, hoti, ‘appamāṇo’ti me hoti, ‘susamāraddho’ti me hoti, tiṭṭhantañca naṃ ‘tiṭṭhatī’ti pajānāmi. Sacepi me cavati, ‘idappaccayā me cavatī’ti pajānāmi…pe… upekkhāsambojjhaṅgo iti ce me, āvuso, hoti, ‘appamāṇo’ti me hoti, ‘susamāraddho’ti me hoti, tiṭṭhantañca naṃ ‘tiṭṭhatī’ti pajānāmi. Sacepi me cavati, ‘idappaccayā me cavatī’ti pajānāmi.

“Seyyathāpi, āvuso, rañño vā rājamahāmattassa vā nānārattānaṃ dussānaṃ dussakaraṇḍako pūro assa. So yaññadeva dussayugaṃ ākaṅkheyya pubbaṇhasamayaṃ pārupituṃ, taṃ tadeva dussayugaṃ pubbaṇhasamayaṃ pārupeyya; yaññadeva dussayugaṃ ākaṅkheyya majjhanhikaṃ samayaṃ pārupituṃ, taṃ tadeva dussayugaṃ majjhanhikaṃ samayaṃ pārupeyya; yaññadeva dussayugaṃ ākaṅkheyya sāyanhasamayaṃ pārupituṃ, taṃ tadeva dussayugaṃ sāyanhasamayaṃ pārupeyya. Evameva khvāhaṃ, āvuso, imesaṃ sattannaṃ bojjhaṅgānaṃ yena yena bojjhaṅgena ākaṅkhāmi pubbaṇhasamayaṃ viharituṃ, tena tena bojjhaṅgena pubbaṇhasamayaṃ viharāmi; yena yena bojjhaṅgena ākaṅkhāmi majjhanhikaṃ samayaṃ viharituṃ, tena tena bojjhaṅgena majjhanhikaṃ samayaṃ viharāmi; yena yena bojjhaṅgena ākaṅkhāmi sāyanhasamayaṃ viharituṃ, tena tena bojjhaṅgena sāyanhasamayaṃ viharāmi. Satisambojjhaṅgo iti ce me, āvuso, hoti, ‘appamāṇo’ti me hoti, ‘susamāraddho’ti me hoti, tiṭṭhantañca naṃ ‘tiṭṭhatī’ti pajānāmi. Sacepi me cavati, ‘idappaccayā me cavatī’ti pajānāmi…pe… upekkhāsambojjhaṅgo iti ce me, āvuso, hoti, ‘appamāṇo’ti me hoti, ‘susamāraddho’ti me hoti, tiṭṭhantañca naṃ ‘tiṭṭhatī’ti pajānāmi. Sacepi me cavati, ‘idappaccayā me cavatī’ti pajānāmī”ti. Catutthaṃ.

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［四］ 第四 衣

一 有一次，具寿舍利弗住在舍卫城祇树给孤独园。

二 在那里，具寿舍利弗对诸比丘说：

“贤友们，诸比丘！”

“贤友！”

那些比丘回答具寿舍利弗。

具寿舍利弗说道：

三 “贤友们！有七种觉支。是哪七种呢？念觉支、择法觉支、精进觉支、喜觉支、轻安觉支、定觉支、舍觉支。贤友们！这就是七觉支。

四 贤友们！在这七觉支中，无论哪种觉支，如果我希望在早晨安住于其中，我就能以那觉支在早晨安住；无论哪种觉支，如果我希望在中午安住于其中，我就能以那觉支在中午安住；无论哪种觉支，如果我希望在傍晚安住于其中，我就能以那觉支在傍晚安住。

五 贤友们！如果我生起念觉支，我知道：‘它是无量的’，我知道：‘它已被善巧地激起’，当它存在时，我知道‘它存在’。如果它消失了，我知道：‘它是因为这个原因而消失的。’

六～一O ……（同样地，关于择法觉支……精进觉支……喜觉支……轻安觉支……定觉支）……

一一 贤友们！如果我生起舍觉支，我知道：‘它是无量的’，我知道：‘它已被善巧地激起’，当它存在时，我知道‘它存在’。如果它消失了，我知道：‘它是因为这个原因而消失的。’

一二 贤友们！譬如国王或大臣，有一个装满了各种染色衣物的衣箱。他在早晨想穿哪一套衣服，就能在早晨穿上那一套；他在中午想穿哪一套衣服，就能在中午穿上那一套；他在傍晚想穿哪一套衣服，就能在傍晚穿上那一套。

一三 贤友们！正是这样，在这七觉支中，无论哪种觉支，如果我希望在早晨安住于其中，我就能以那觉支在早晨安住；无论哪种觉支，如果我希望在中午安住于其中，我就能以那觉支在中午安住；无论哪种觉支，如果我希望在傍晚安住于其中，我就能以那觉支在傍晚安住。

一四 贤友们！如果我生起念觉支，我知道：‘它是无量的’，我知道：‘它已被善巧地激起’，当它存在时，我知道‘它存在’；如果它消失了，我知道：‘它是因为这个原因而消失的。’

一五～一九 ……（同样地，关于择法觉支……精进觉支……喜觉支……轻安觉支……定觉支）……

二O 贤友们！如果我生起舍觉支，我知道：‘它是无量的’，我知道：‘它已被善巧地激起’，当它存在时，我知道‘它存在’；如果它消失了，我知道：‘它是因为这个原因而消失的。’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.1 Pabbatavagga 山品 (SN 46.1-10, 182-191)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.5 Bhikkhusutta 比丘 (SN 46.5, 186)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Bhikkhusuttaṃ

186. Sāvatthinidānaṃ. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “‘bojjhaṅgā, bojjhaṅgā’ti, bhante, vuccanti. Kittāvatā nu kho, bhante, ‘bojjhaṅgā’ti vuccantī”ti? “Bodhāya saṃvattantīti kho, bhikkhu, tasmā ‘bojjhaṅgā’ti vuccanti. Idha, bhikkhu, satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Tassime satta bojjhaṅge bhāvayato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati. Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Bodhāya saṃvattantīti, bhikkhu, tasmā ‘bojjhaṅgā’ti vuccantī”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

［五］ 第五 比丘

二 那时，有一位比丘来到世尊那里……（行礼问候后）坐在一边。坐在一边的那位比丘对世尊这样说：

“尊者！被称为‘觉支，觉支’。尊者！在什么意义上被称为‘觉支’呢？”

“比丘！因为它们导向觉悟，所以被称为‘觉支’。

三 比丘！在此，有比丘培育念觉支，此念觉支是依止远离、依止离贪、依止灭尽、朝向放舍而成熟的……（他培育择法觉支……精进觉支……喜觉支……轻安觉支……定觉支）……他培育舍觉支，此舍觉支是依止远离、依止离贪、依止灭尽、朝向放舍而成熟的。

四 比丘！当他像这样培育这七觉支时，他的心从欲漏中解脱出来，从有漏中解脱出来，从无明漏中解脱出来。当解脱时，生起‘（我）已解脱’的智。他了知：‘生已尽，梵行已立，应作已作，不再有后有。’

五 比丘！因为它们导向觉悟，所以被称为‘觉支’。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.1 Pabbatavagga 山品 (SN 46.1-10, 182-191)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.6 Kuṇḍaliyasutta 昆达利 (SN 46.6, 187)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Kuṇḍaliyasuttaṃ

187. Ekaṃ samayaṃ bhagavā sākete viharati añjanavane migadāye. Atha kho kuṇḍaliyo paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho kuṇḍaliyo paribbājako bhagavantaṃ etadavoca – “ahamasmi, bho gotama, ārāmanissayī [ārāmanisādī (sī.), ārāmaniyādī (syā.)] parisāvacaro. Tassa mayhaṃ, bho gotama, pacchābhattaṃ bhuttapātarāsassa ayamācāro [ayamāhāro (syā. ka.)] hoti – ārāmena ārāmaṃ uyyānena uyyānaṃ anucaṅkamāmi anuvicarāmi. So tattha passāmi eke samaṇabrāhmaṇe itivādappamokkhānisaṃsañceva kathaṃ kathente upārambhānisaṃsañca – ‘bhavaṃ pana gotamo kimānisaṃso viharatī’”ti? “Vijjāvimuttiphalānisaṃso kho, kuṇḍaliya, tathāgato viharatī”ti.

“Katame pana, bho gotama, dhammā bhāvitā bahulīkatā vijjāvimuttiṃ paripūrentī”ti? “Satta kho, kuṇḍaliya, bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiṃ paripūrentī”ti. “Katame pana, bho gotama, dhammā bhāvitā bahulīkatā satta bojjhaṅge paripūrentī”ti? “Cattāro kho, kuṇḍaliya, satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrentī”ti. “Katame pana, bho gotama, dhammā bhāvitā, bahulīkatā cattāro satipaṭṭhāne paripūrentī”ti? “Tīṇi kho, kuṇḍaliya, sucaritāni bhāvitāni bahulīkatāni cattāro satipaṭṭhāne paripūrentī”ti. “Katame pana, bho gotama, dhammā bhāvitā bahulīkatā tīṇi sucaritāni paripūrentī”ti? “Indriyasaṃvaro kho, kuṇḍaliya, bhāvito bahulīkato tīṇi sucaritāni paripūretī”ti.

“Kathaṃ bhāvito ca, kuṇḍaliya, indriyasaṃvaro kathaṃ bahulīkato tīṇi sucaritāni paripūretīti? Idha, kuṇḍaliya, bhikkhu cakkhunā rūpaṃ disvā manāpaṃ nābhijjhati nābhihaṃsati, na rāgaṃ janeti. Tassa ṭhito ca kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ. Cakkhunā kho paneva rūpaṃ disvā amanāpaṃ na maṅku hoti appatiṭṭhitacitto adīnamānaso abyāpannacetaso. Tassa ṭhito ca kāyo hoti ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ.

“Puna caparaṃ, kuṇḍaliya, bhikkhu sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya manāpaṃ nābhijjhati nābhihaṃsati, na rāgaṃ janeti. Tassa ṭhito ca kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ. Manasā kho paneva dhammaṃ viññāya amanāpaṃ na maṅku hoti appatiṭṭhitacitto adīnamānaso abyāpannacetaso. Tassa ṭhito ca kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ.

“Yato kho, kuṇḍaliya, bhikkhuno cakkhunā rūpaṃ disvā manāpāmanāpesu rūpesu ṭhito ca kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya manāpāmanāpesu dhammesu ṭhito ca kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ. Evaṃ bhāvito kho, kuṇḍaliya, indriyasaṃvaro evaṃ bahulīkato tīṇi sucaritāni paripūreti.

“Kathaṃ bhāvitāni ca, kuṇḍaliya, tīṇi sucaritāni kathaṃ bahulīkatāni cattāro satipaṭṭhāne paripūrenti? Idha, kuṇḍaliya, bhikkhu kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveti, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti, manoduccaritaṃ pahāya manosucaritaṃ bhāveti. Evaṃ bhāvitāni kho, kuṇḍaliya, tīṇi sucaritāni evaṃ bahulīkatāni cattāro satipaṭṭhāne paripūrenti.

“Kathaṃ bhāvitā ca, kuṇḍaliya, cattāro satipaṭṭhānā kathaṃ bahulīkatā satta bojjhaṅge paripūrenti? Idha, kuṇḍaliya, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Evaṃ bhāvitā kho, kuṇḍaliya, cattāro satipaṭṭhānā evaṃ bahulīkatā satta bojjhaṅge paripūrenti.

“Kathaṃ bhāvitā ca, kuṇḍaliya, satta bojjhaṅgā kathaṃ bahulīkatā vijjāvimuttiṃ paripūrenti? Idha, kuṇḍaliya, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ bhāvitā kho, kuṇḍaliya, satta bojjhaṅgā evaṃ bahulīkatā vijjāvimuttiṃ paripūrentī”ti.

Evaṃ vutte kuṇḍaliyo paribbājako bhagavantaṃ etadavoca – “abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, cakkhumanto rūpāni dakkhantīti; evameva bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Chaṭṭhaṃ.

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［六］ 第六 昆达利

一 有一次，世尊住在沙祇城的安阇那林鹿野苑。

二 那时，游方僧昆达利耶来到世尊那里。到了之后，与世尊互相问候，说了些友善、值得记忆的话后，坐在一边。坐在一边的游方僧昆达利耶对世尊这样说：

三 “尊敬的乔达摩！我是个依止园林、常在集会中的人。尊敬的乔达摩！我用过早餐、饭后，习惯这样：从一个园林到另一个园林，从一个苑囿到另一个苑囿，四处行走。在那里，我看到有些沙门、婆罗门宣讲以辩论取胜为功德，以及以诘难他人为功德。那么，尊敬的乔达摩您是安住在哪种功德中呢？”

“昆达利耶！如来是安住于以‘明与解脱’为果报的功德中。”

四 “尊敬的乔达摩！那么，培育、多加修习哪些法能使明与解脱圆满呢？”

“昆达利耶！培育、多加修习七觉支，能使明与解脱圆满。”

五 “尊敬的乔达摩！那么，培育、多加修习哪些法能使七觉支圆满呢？”

“昆达利耶！培育、多加修习四念住，能使七觉支圆满。”

六 “尊敬的乔达摩！那么，培育、多加修习哪些法能使四念住圆满呢？”

“昆达利耶！培育、多加修习三种善行，能使四念住圆满。”

七 “尊敬的乔达摩！那么，培育、多加修习哪些法能使三种善行圆满呢？”

“昆达利耶！培育、多加修习根律仪，能使三种善行圆满。”

“昆达利耶！根律仪如何培育、如何多加修习，能使三种善行圆满呢？

八 昆达利耶！在此，有比丘用眼看到合意的色境时，不贪恋，不欢喜，不生起贪欲。他的身安住，心安住，于内善安住、善解脱。用眼看到不合意的色境时，不沮丧，心不失据，意不消沉，心无瞋恚。他的身安住，心安住，于内善安住、善解脱。

九～一二 昆达利耶！再者，比丘用耳听到合意的声音时……乃至……用鼻闻到［合意］的气味时……乃至……用舌尝到［合意］的味道时……乃至……用身触到合意的所触时……乃至……

一三 用意认识到合意的法时，不贪恋，不欢喜，不生起贪欲。他的身安住，心安住，于内善安住、善解脱。用意认识到不合意的法时，不沮丧，心不失据，意不消沉，心无瞋恚。他的身安住，心安住，于内善安住、善解脱。

一四 昆达利耶！当比丘用眼看到色境，对于合意和不合意的色境，他的身安住，心安住，于内善安住、善解脱。用耳听到声音……乃至……用鼻闻到气味……乃至……用舌尝到味道……乃至……用身触到所触……乃至……用意认识到法，对于合意和不合意的法，他的身安住，心安住，于内善安住、善解脱。昆达利耶！根律仪像这样培育、像这样多加修习，就能圆满三种善行。

一五 昆达利耶！三种善行如何培育、如何多加修习，能使四念住圆满呢？

昆达利耶！在此，有比丘断除身恶行、培育身善行，断除语恶行、培育语善行，断除意恶行、培育意善行。

昆达利耶！像这样培育、像这样多加修习三种善行，就能圆满四念住。

一六 昆达利耶！四念住如何培育、如何多加修习，能圆满七觉支呢？

昆达利耶！在此，有比丘于身随观身而住，热忱、正知、具念，调伏世间的贪婪和忧愁。于受……乃至……于心……乃至……于法随观法而住，热忱、正知、具念，调伏世间的贪婪和忧愁。

昆达利耶！像这样培育、像这样多加修习四念住，就能圆满七觉支。

一七 昆达利耶！七觉支如何培育、如何多加修习，能圆满明与解脱呢？

昆达利耶！在此，有比丘培育念觉支，此念觉支是依止远离、依止离贪、依止灭尽、朝向放舍而成熟的……（他培育择法觉支……精进觉支……喜觉支……轻安觉支……定觉支）……他培育舍觉支，此舍觉支是依止远离、依止离贪、依止灭尽、朝向放舍而成熟的。

昆达利耶！像这样培育、像这样多加修习七觉支，就能圆满明与解脱。”

一八 听了这番话后，游方僧昆达利耶对世尊说：

“好极了！尊敬的乔达摩！好极了！尊敬的乔达摩！就像扶起摔倒的人，揭开遮蔽的东西，为迷路的人指明道路，在黑暗中举起油灯，让有眼睛的人能看见东西一样；尊敬的乔达摩也像这样，用种种方式阐明了法。从今天起，我皈依尊敬的乔达摩、法和比丘僧团，直到生命的尽头。请尊敬的乔达摩接受我为优婆塞，从今日起终生皈依。”

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.1 Pabbatavagga 山品 (SN 46.1-10, 182-191)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.7 Kūṭāgārasutta 屋顶 (SN 46.7, 188)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Kūṭāgārasuttaṃ

188. “Seyyathāpi, bhikkhave, kūṭāgārassa yā kāci gopānasiyo, sabbā tā kūṭaninnā kūṭapoṇā kūṭapabbhārā; evameva kho, bhikkhave, bhikkhu satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.

“Kathañca, bhikkhave, bhikkhu satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ kho, bhikkhave, bhikkhu satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti. Sattamaṃ.

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［七］ 第七 屋顶

三 “诸比丘！譬如重阁楼阁的任何椽木，全都朝向屋顶、倾向屋顶、趋向屋顶；同样地，诸比丘！比丘修习七觉支、多修习七觉支，就会朝向涅槃、倾向涅槃、趋向涅槃。”

四 “诸比丘！比丘如何修习七觉支、多修习七觉支，从而朝向涅槃、倾向涅槃、趋向涅槃呢？ 诸比丘！于此，有比丘，他修习念觉支，此念觉支依止于远离、依止于离贪、依止于灭尽，其结果是倾向于放舍……[修习择法觉支……修习精进觉支……修习喜觉支……修习轻安觉支……修习定觉支……]……他修习舍觉支，此舍觉支依止于远离、依止于离贪、依止于灭尽，其结果是倾向于放舍。 诸比丘！比丘像这样修习七觉支、多修习七觉支，就会朝向涅槃、倾向涅槃、趋向涅槃。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.1 Pabbatavagga 山品 (SN 46.1-10, 182-191)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.8 Upavānasutta 优波摩 (SN 46.8, 189)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Upavānasuttaṃ

189. Ekaṃ samayaṃ āyasmā ca upavāno āyasmā ca sāriputto kosambiyaṃ viharanti ghositārāme. Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā upavāno tenupasaṅkami; upasaṅkamitvā āyasmatā upavānena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ upavānaṃ etadavoca –

“Jāneyya nu kho, āvuso upavāna, bhikkhu ‘paccattaṃ yonisomanasikārā evaṃ susamāraddhā me satta bojjhaṅgā phāsuvihārāya saṃvattantī’”ti? “Jāneyya kho, āvuso sāriputta, bhikkhu ‘paccattaṃ yonisomanasikārā evaṃ susamāraddhā me satta bojjhaṅgā phāsuvihārāya saṃvattantī’”ti.

“Satisambojjhaṅgaṃ kho, āvuso, bhikkhu ārabbhamāno pajānāti ‘cittañca me suvimuttaṃ, thinamiddhañca me susamūhataṃ, uddhaccakukkuccañca me suppaṭivinītaṃ, āraddhañca me vīriyaṃ, aṭṭhiṃkatvā manasi karomi, no ca līnan’ti…pe… upekkhāsambojjhaṅgaṃ āvuso, bhikkhu ārabbhamāno pajānāti ‘cittañca me suvimuttaṃ, thinamiddhañca me susamūhataṃ, uddhaccakukkuccañca me suppaṭivinītaṃ, āraddhañca me vīriyaṃ, aṭṭhiṃkatvā manasi karomi, no ca līnan’ti. Evaṃ kho, āvuso sāriputta, bhikkhu jāneyya ‘paccattaṃ yonisomanasikārā evaṃ susamāraddhā me satta bojjhaṅgā phāsuvihārāya saṃvattantī”ti. Aṭṭhamaṃ.

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［八］ 第八 优波摩

一 一时，具寿优波摩与具寿舍利弗，住在憍赏弥的瞿师罗园。

二 当时，具寿舍利弗在傍晚时分，从静修处出来，前往具寿优波摩的住处。到了之后，与具寿优波摩互相问候，说了些表示欢喜、值得铭记的话后，坐在一旁。坐在一旁的具寿舍利弗，对具寿优波摩说：

三 “优波摩贤友！比丘是否能了知‘通过内心的如理作意，这样善巧发起的七觉支，有助于安乐住’呢？”

四 “舍利弗贤友！比丘能了知‘通过内心的如理作意，这样善巧发起的这七觉支，有助于安乐住。’ 贤友！比丘发起念觉支时，他了知：‘我的心善解脱了，我的昏沉睡眠被彻底根除了，我的掉举追悔被善调伏了，我的精进力已发起，我专注于此、作意于此，毫不懈怠’……[发起择法觉支……发起精进觉支……发起喜觉支……发起轻安觉支……发起定觉支……]……贤友！比丘发起舍觉支时，他了知：‘我的心善解脱了，我的昏沉睡眠被彻底根除了，我的掉举追悔被善调伏了，我的精进力已发起，我专注于此、作意于此，毫不懈怠。’ 舍利弗贤友！比丘应该像这样了知：‘通过内心的如理作意，这样善巧造作的这七觉支，则有助于安乐住。’”

☸.....................................................................

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.1 Pabbatavagga 山品 (SN 46.1-10, 182-191)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.9 Paṭhamauppannasutta 生之一 (SN 46.9, 190)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Paṭhamauppannasuttaṃ

190. “Sattime, bhikkhave, bojjhaṅgā bhāvitā bahulīkatā anuppannā uppajjanti, nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassa. Katame satta? Satisambojjhaṅgo…pe… upekkhāsambojjhaṅgo – ime kho, bhikkhave, satta bojjhaṅgā bhāvitā bahulīkatā anuppannā uppajjanti, nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassā”ti. Navamaṃ.

☸---------------------------------------------------------------------

［九］ 第九 生（一）

二 “诸比丘！这七觉支，通过修习、多修习，未生起的也能生起，但这只在如来、阿罗汉、正等觉者出现于世时才能发生。是哪七种呢？

三 念觉支、[择法觉支、精进觉支、喜觉支、轻安觉支、定觉支、]舍觉支。诸比丘！这七觉支，通过修习、多修习，未生起的也能生起，但这只在如来、阿罗汉、正等觉者出现于世时才能发生。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.1 Pabbatavagga 山品 (SN 46.1-10, 182-191)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.10 Dutiyauppannasutta 生之二 (SN 46.10, 191)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Dutiyauppannasuttaṃ

191. “Sattime, bhikkhave, bojjhaṅgā bhāvitā bahulīkatā anuppannā uppajjanti, nāññatra sugatavinayā. Katame satta? Satisambojjhaṅgo…pe… upekkhāsambojjhaṅgo – ime kho, bhikkhave, satta bojjhaṅgā bhāvitā bahulīkatā anuppannā uppajjanti, nāññatra sugatavinayā”ti. Dasamaṃ.

Pabbatavaggo paṭhamo.

Tassuddānaṃ –

Himavantaṃ kāyaṃ sīlaṃ, vatthaṃ bhikkhu ca kuṇḍali;

Kūṭañca upavānañca, uppannā apare duveti.

☸---------------------------------------------------------------------

［一〇］ 第十 生（二）

二 “诸比丘！这七觉支，通过修习、多修习，未生起的也能生起，但这只在善逝的律法中才能发生。是哪七种呢？

三 念觉支、[择法觉支、精进觉支、喜觉支、轻安觉支、定觉支、]舍觉支。诸比丘！这七觉支，通过修习、多修习，未生起的也能生起，但这只在善逝的律法中才能发生。”

第一山品（终）

此品的摄颂是：

雪山身戒转

比丘昆达利

屋顶优波摩

更有二种生

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.2 Gilānavagga 病品 (SN 46.11-20, 192-201)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.1 Pāṇasutta 生类 (SN 46.11, 192)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Gilānavaggo

1. Pāṇasuttaṃ

192. “Seyyathāpi, bhikkhave, ye keci pāṇā cattāro iriyāpathe kappenti – kālena gamanaṃ, kālena ṭhānaṃ, kālena nisajjaṃ, kālena seyyaṃ, sabbe te pathaviṃ nissāya pathaviyaṃ patiṭṭhāya evamete cattāro iriyāpathe kappenti; evameva kho, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkaroti.

“Kathañca, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāveti satta bojjhaṅge bahulīkaroti? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ kho, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkarotī”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第二 病品

［一一］ 第一 生类

二 “诸比丘！譬如任何众生，行持四种威仪——适时行走、适时站立、适时坐下、适时躺卧——他们全都是依靠大地、立足大地，才能行持这四种威仪；同样地，诸比丘！比丘依靠戒、立足于戒，才能修习、多修习七觉支。”

三 “诸比丘！比丘如何依靠戒、立足于戒，来修习七觉支、多修习七觉支呢？ 诸比丘！于此，有比丘，他修习念觉支，此念觉支依止于远离、依止于离贪、依止于灭尽，其结果是倾向于放舍……[修习择法觉支……修习精进觉支……修习喜觉支……修习轻安觉支……修习定觉支……]……他修习舍觉支，此舍觉支依止于远离、依止于离贪、依止于灭尽，其结果是倾向于放舍。 诸比丘！比丘像这样依靠戒、立足于戒，来修习七觉支、多修习七觉支。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.2 Gilānavagga 病品 (SN 46.11-20, 192-201)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.2 Paṭhamasūriyūpamasutta 日轮喻之一 (SN 46.12, 193)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Paṭhamasūriyūpamasuttaṃ

193. “Sūriyassa, bhikkhave, udayato etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ – aruṇuggaṃ; evameva kho, bhikkhave, bhikkhuno sattannaṃ bojjhaṅgānaṃ uppādāya etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ – kalyāṇamittatā. Kalyāṇamittassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ – satta bojjhaṅge bhāvessati, satta bojjhaṅge bahulīkarissati.

“Kathañca, bhikkhave, bhikkhu kalyāṇamitto satta bojjhaṅge bhāveti satta bojjhaṅge bahulīkaroti? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ…pe… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ kho, bhikkhave, bhikkhu kalyāṇamitto satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkarotī”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［一二］ 第二 日轮喻（一）

二 “诸比丘！太阳升起时的先驱、前相，就是黎明的出现。诸比丘！同样地，比丘生起七觉支时的先驱、前相，就是拥有善友。 诸比丘！拥有善友的比丘，可以期望他修习七觉支、多修习七觉支。”

三 “诸比丘！拥有善友的比丘，如何修习七觉支、多修习七觉支呢？ 诸比丘！于此，有比丘，他修习念觉支，此念觉支依止于远离、依止于离贪、依止于灭尽，其结果是倾向于放舍……[修习择法觉支……修习精进觉支……修习喜觉支……修习轻安觉支……修习定觉支……]……他修习舍觉支，此舍觉支依止于远离、依止于离贪、依止于灭尽，其结果是倾向于放舍。 诸比丘！拥有善友的比丘，就是这样修习七觉支、多修习七觉支。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.2 Gilānavagga 病品 (SN 46.11-20, 192-201)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.3 Dutiyasūriyūpamasutta 日轮喻之二 (SN 46.13, 194)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Dutiyasūriyūpamasuttaṃ

194. “Sūriyassa, bhikkhave, udayato etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ – aruṇuggaṃ; evameva kho, bhikkhave, bhikkhuno sattannaṃ bojjhaṅgānaṃ uppādāya etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ – yonisomanasikāro. Yonisomanasikārasampannassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ – satta bojjhaṅge bhāvessati, satta bojjhaṅge bahulīkarissati.

“Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkaroti? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ…pe… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ kho, bhikkhave, bhikkhu yonisomanasikārasampanno satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkarotī”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

［一三］ 第三 日轮喻（二）

二 “诸比丘！太阳升起时的先驱、前相，就是黎明的出现。诸比丘！同样地，比丘生起七觉支时的先驱、前相，就是如理作意。 诸比丘！对于具备如理作意的比丘，可以期望他修习七觉支、多修习七觉支。”

三 “诸比丘！具备如理作意的比丘，如何修习七觉支、多修习七觉支呢？ 诸比丘！于此，有比丘，他修习念觉支，此念觉支依止于远离、依止于离贪、依止于灭尽，其结果是倾向于放舍……[修习择法觉支……修习精进觉支……修习喜觉支……修习轻安觉支……修习定觉支……]……他修习舍觉支，此舍觉支依止于远离、依止于离贪、依止于灭尽，其结果是倾向于放舍。 诸比丘！具备如理作意的比丘，就是这样修习七觉支、多修习七觉支。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.2 Gilānavagga 病品 (SN 46.11-20, 192-201)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.4 Paṭhamagilānasutta 病之一 (SN 46.14, 195)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Paṭhamagilānasuttaṃ

195. Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā mahākassapo pippaliguhāyaṃ [vipphaliguhāyaṃ (sī.)] viharati ābādhiko dukkhito bāḷhagilāno. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā mahākassapo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṃ mahākassapaṃ etadavoca –

“Kacci te, kassapa, khamanīyaṃ kacci yāpanīyaṃ? Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṃ paññāyati, no abhikkamo”ti? “Na me, bhante, khamanīyaṃ, na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo”ti.

“Sattime, kassapa, bojjhaṅgā mayā sammadakkhātā bhāvitā bahulīkatā abhiññāya sambodhāya nibbānāya saṃvattanti. Katame satta? Satisambojjhaṅgo kho, kassapa, mayā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṃvattati…pe… upekkhāsambojjhaṅgo kho, kassapa, mayā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṃvattati. Ime kho, kassapa, satta bojjhaṅgā mayā sammadakkhātā bhāvitā bahulīkatā abhiññāya sambodhāya nibbānāya saṃvattantī”ti. “Taggha, bhagavā, bojjhaṅgā; taggha, sugata, bojjhaṅgā”ti.

Idamavoca bhagavā. Attamano āyasmā mahākassapo bhagavato bhāsitaṃ abhinandi. Vuṭṭhahi cāyasmā mahākassapo tamhā ābādhā. Tathāpahīno cāyasmato mahākassapassa so ābādho ahosīti. Catutthaṃ.

☸---------------------------------------------------------------------

［一四］ 第四 病（一）

一 如是我闻。一时，世尊住在王舍城的竹林迦兰陀迦园。

二 那时，具寿摩诃迦叶住在毕钵罗窟，身患重病，非常痛苦。

三 当时，世尊在傍晚时分，从静修处出来，前往具寿摩诃迦叶的住处。到了之后，在准备好的座位上坐下。

四 坐下后，世尊对具寿摩诃迦叶说：

“迦叶！你还好吗？尚能支撑吗？痛苦的感受是减轻了，没有增加吗？能察觉到它在消退，而不是在增长吗？”

“世尊！我感觉不好，难以支撑。剧烈的痛苦感受在增加，没有减轻；能察觉到它在增长，而不是在消退。”

五 “迦叶！这七种觉支，是我所善巧宣说的，通过修习、多修习它们，有助于导向彻底的证知、圆满的觉悟、最终的涅槃。是哪七种呢？迦叶！念觉支，是我所善巧宣说的，通过修习、多修习它，有助于导向彻底的证知、圆满的觉悟、最终的涅槃……[择法觉支……精进觉支……喜觉支……轻安觉支……定觉支……]……迦叶！舍觉支，是我所善巧宣说的，通过修习、多修习它，有助于导向彻底的证知、圆满的觉悟、最终的涅槃。迦叶！这七种觉支，是我所善巧宣说的，通过修习、多修习它们，有助于导向彻底的证知、圆满的觉悟、最终的涅槃。”

“确实如此，世尊！确实是觉支啊！确实如此，善逝！确实是觉支啊！”

六 世尊这样说完后，具寿摩诃迦叶心生欢喜，对世尊所说的话感到欣悦。具寿摩诃迦叶从那疾病中痊愈了。具寿摩诃迦叶的那场病就这样被断除了。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.2 Gilānavagga 病品 (SN 46.11-20, 192-201)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.5 Dutiyagilānasutta 病之二 (SN 46.15, 196)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Dutiyagilānasuttaṃ

196. Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā mahāmoggallāno gijjhakūṭe pabbate viharati ābādhiko dukkhito bāḷhagilāno. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṃ mahāmoggallānaṃ etadavoca –

“Kacci te, moggallāna, khamanīyaṃ kacci yāpanīyaṃ? Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṃ paññāyati, no abhikkamo”ti? “Na me, bhante, khamanīyaṃ, na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo”ti.

“Sattime, moggallāna, bojjhaṅgā mayā sammadakkhātā bhāvitā bahulīkatā abhiññāya sambodhāya nibbānāya saṃvattanti. Katame satta? Satisambojjhaṅgo kho, moggallāna, mayā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṃvattati…pe… upekkhāsambojjhaṅgo kho, moggallāna, mayā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṃvattati. Ime kho, moggallāna, satta bojjhaṅgā mayā sammadakkhātā bhāvitā bahulīkatā abhiññāya sambodhāya nibbānāya saṃvattantī”ti. “Taggha, bhagavā, bojjhaṅgā; taggha, sugata, bojjhaṅgā”ti.

Idamavoca bhagavā. Attamano āyasmā mahāmoggallāno bhagavato bhāsitaṃ abhinandi. Vuṭṭhahi cāyasmā mahāmoggallāno tamhā ābādhā. Tathāpahīno cāyasmato mahāmoggallānassa so ābādho ahosīti. Pañcamaṃ.

☸---------------------------------------------------------------------

［一五］ 第五 病（二）

一 那时，世尊住在王舍城的竹林迦兰陀迦园。

二 那时，具寿摩诃目犍连住在耆阇崛山，身患重病，非常痛苦。

三～五 当时，世尊在傍晚时分，从静修处出来……（中间内容同前经，只是将“迦叶”换为“目犍连”）……具寿摩诃目犍连的那场病就这样被断除了。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.2 Gilānavagga 病品 (SN 46.11-20, 192-201)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.6 Tatiyagilānasutta 病之三 (SN 46.16, 197)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Tatiyagilānasuttaṃ

197. Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena bhagavā ābādhiko hoti dukkhito bāḷhagilāno. Atha kho āyasmā mahācundo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ mahācundaṃ bhagavā etadavoca – “paṭibhantu taṃ, cunda, bojjhaṅgā”ti.

“Sattime, bhante, bojjhaṅgā bhagavatā sammadakkhātā bhāvitā bahulīkatā abhiññāya sambodhāya nibbānāya saṃvattanti. Katame satta? Satisambojjhaṅgo kho, bhante, bhagavatā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṃvattati…pe… upekkhāsambojjhaṅgo kho, bhante, bhagavatā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṃvattati. Ime kho, bhante, satta bojjhaṅgā bhagavatā sammadakkhātā bhāvitā bahulīkatā abhiññāya sambodhāya nibbānāya saṃvattantī”ti. “Taggha, cunda, bojjhaṅgā; taggha, cunda, bojjhaṅgā”ti.

Idamavocāyasmā cundo. Samanuñño satthā ahosi. Vuṭṭhahi ca bhagavā tamhā ābādhā. Tathāpahīno ca bhagavato so ābādho ahosīti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［一六］ 第六 病（三）

一 那时，世尊住在王舍城的竹林迦兰陀迦园。

二 那时，世尊身患重病，非常痛苦。

三 当时，具寿摩诃均头前往世尊的住处。到了之后，顶礼世尊，然后坐在一旁。

四 坐在一旁的具寿摩诃均头，世尊对他说：

“均头！请为我讲说觉支吧。”

五 “世尊！这七种觉支，是世尊所善巧宣说的，通过修习、多修习它们，有助于导向彻底的证知、圆满的觉悟、最终的涅槃。是哪七种呢？世尊！念觉支，是世尊所善巧宣说的，通过修习、多修习它，有助于导向彻底的证知、圆满的觉悟、最终的涅槃……[择法觉支……精进觉支……喜觉支……轻安觉支……定觉支……]……世尊！舍觉支，是世尊所善巧宣说的，通过修习、多修习它，有助于导向彻底的证知、圆满的觉悟、最终的涅槃。世尊！这七种觉支，是世尊所善巧宣说的，通过修习、多修习它们，有助于导向彻底的证知、圆满的觉悟、最终的涅槃。”

“确实如此，均头！确实是觉支啊！确实如此，均头！确实是觉支啊！”

六 具寿摩诃均头这样说完，导师（世尊）表示认可。世尊从那疾病中痊愈了。世尊的那场病就这样被断除了。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.2 Gilānavagga 病品 (SN 46.11-20, 192-201)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.7 Pāraṅgamasutta 到彼岸 (SN 46.17, 198)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Pāraṅgamasuttaṃ

198. “Sattime, bhikkhave, bojjhaṅgā bhāvitā bahulīkatā apārā pāraṃ gamanāya saṃvattanti. Katame satta? Satisambojjhaṅgo…pe… upekkhāsambojjhaṅgo – ime kho, bhikkhave, satta bojjhaṅgā bhāvitā bahulīkatā apārā pāraṃ gamanāya saṃvattantī”ti.

“Appakā te manussesu, ye janā pāragāmino;

Athāyaṃ itarā pajā, tīramevānudhāvati.

“Ye ca kho sammadakkhāte, dhamme dhammānuvattino;

Te janā pāramessanti, maccudheyyaṃ suduttaraṃ.

“Kaṇhaṃ dhammaṃ vippahāya, sukkaṃ bhāvetha paṇḍito;

Okā anokamāgamma, viveke yattha dūramaṃ.

“Tatrābhiratimiccheyya, hitvā kāme akiñcano;

Pariyodapeyya attānaṃ, cittaklesehi paṇḍito.

“Yesaṃ sambodhiyaṅgesu, sammā cittaṃ subhāvitaṃ;

Ādānappaṭinissagge, anupādāya ye ratā;

Khīṇāsavā jutimanto, te loke parinibbutā”ti. sattamaṃ;

☸---------------------------------------------------------------------

［一七］ 第七 到彼岸

二 “诸比丘！这七种觉支，通过修习、多修习，有助于从这边到达彼岸（从生死轮回到达涅槃）。是哪七种呢？念觉支、择法觉支、精进觉支、喜觉支、轻安觉支、定觉支、舍觉支。诸比丘！这七种觉支，通过修习、多修习，有助于从这边到达彼岸。”

三 世尊说完这些话，善逝、导师接着又说道：

（一） “世间众人中，到达彼岸者稀少；其余的众生，仅在此岸边奔走。

（二） 然而那些依循，善巧宣说之正法，实践法随法行者，他们将抵达彼岸，超越极难超越的，死亡之领域。

（三） 贤智者应舍弃，黑暗不善之法，而修习培育，光明良善之法。 从‘家’来到‘无家’处（出家），于独处远离中，寻求那难得的喜乐。

（四） 在那里寻求喜悦，舍弃所有欲乐，成为一无所有者；贤智者应清除，自心的诸垢染，令自己得以清净。

（五） 那些人于觉支，其心已正善修；于‘舍弃诸取着’，不执取而喜乐；诸漏已尽具光明，他们于此世间，证达究竟般涅槃。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.2 Gilānavagga 病品 (SN 46.11-20, 192-201)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.8 Viraddhasutta 失 (SN 46.18, 199)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Viraddhasuttaṃ

199. “Yesaṃ kesañci, bhikkhave, satta bojjhaṅgā viraddhā, viraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī. Yesaṃ kesañci, bhikkhave, satta bojjhaṅgā āraddhā, āraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī. Katame satta? Satisambojjhaṅgo…pe… upekkhāsambojjhaṅgo – yesaṃ kesañci, bhikkhave, ime satta bojjhaṅgā viraddhā, viraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī. Yesaṃ kesañci, bhikkhave, ime satta bojjhaṅgā āraddhā, āraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［一八］ 第八 失

二 “诸比丘！任何人如果失误了（错过了）七觉支，他们也就失误了（错过了）能正确导向苦彻底熄灭的圣道。诸比丘！任何人如果发起了七觉支，他们也就发起了能正确导向苦彻底熄灭的圣道。是哪七种呢？念觉支、择法觉支、精进觉支、喜觉支、轻安觉支、定觉支、舍觉支。”

三 “诸比丘！任何人如果失误了这七觉支，他们也就失误了能正确导向苦彻底熄灭的圣道。诸比丘！任何人如果发起了这七觉支，他们也就发起了能正确导向苦彻底熄灭的圣道。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.2 Gilānavagga 病品 (SN 46.11-20, 192-201)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.9 Ariyasutta 圣 (SN 46.19, 200)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Ariyasuttaṃ

200. “Sattime, bhikkhave, bojjhaṅgā bhāvitā bahulīkatā ariyā niyyānikā nīyanti takkarassa sammā dukkhakkhayāya. Katame satta? Satisambojjhaṅgo…pe… upekkhāsambojjhaṅgo – ime kho, bhikkhave, satta bojjhaṅgā bhāvitā bahulīkatā ariyā niyyānikā nīyanti takkarassa sammā dukkhakkhayāyā”ti. Navamaṃ.

☸---------------------------------------------------------------------

［一九］ 第九 圣

二 “诸比丘！这七种觉支，通过修习、多修习，是神圣的、能引导出离的，它们能引导实践者正确地达到苦的彻底熄灭。是哪七种呢？念觉支、[择法觉支、精进觉支、喜觉支、轻安觉支、定觉支、]舍觉支。诸比丘！这七种觉支，通过修习、多修习，是神圣的、能引导出离的，它们能引导实践者正确地达到苦的彻底熄灭。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.2 Gilānavagga 病品 (SN 46.11-20, 192-201)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.10 Nibbidāsutta 厌患 (SN 46.20, 201)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Nibbidāsuttaṃ

201. “Sattime, bhikkhave, bojjhaṅgā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti. Katame satta? Satisambojjhaṅgo…pe… upekkhāsambojjhaṅgo – ime kho, bhikkhave, satta bojjhaṅgā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattantī”ti. Dasamaṃ.

Gilānavaggo dutiyo.

Tassuddānaṃ –

Pāṇā sūriyūpamā dve, gilānā apare tayo;

Pāraṅgāmī viraddho ca, ariyo nibbidāya cāti.

☸---------------------------------------------------------------------

［二〇］ 第十 厌患

二 “诸比丘！这七种觉支，通过修习、多修习，有助于导向完全的厌离、离贪、灭尽、寂止、彻底的证知、圆满的觉悟、最终的涅槃。是哪七种呢？念觉支、[择法觉支、精进觉支、喜觉支、轻安觉支、定觉支、]舍觉支。诸比丘！这七种觉支，通过修习、多修习，有助于导向完全的厌离、离贪、灭尽、寂止、彻底的证知、圆满的觉悟、最终的涅槃。”

第二病品（终）

此品的摄颂是：

生类日轮喻

以及三种病

到彼岸及失

圣以及厌患

☸.....................................................................

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.3 Udāyivagga 优陀夷品 (SN 46.21-30, 202-211)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.1 Bodhāyasutta 觉 (SN 46.21, 202)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Udāyivaggo

1. Bodhāyasuttaṃ

202. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca –

“‘Bojjhaṅgā, bojjhaṅgā’ti, bhante, vuccanti. Kittāvatā nu kho, bhante, ‘bojjhaṅgā’ti vuccantī”ti? “‘Bodhāya saṃvattantī’ti kho, bhikkhu, tasmā bojjhaṅgāti vuccanti. Idha, bhikkhu, satisambojjhaṅgaṃ bhāveti vivekanissitaṃ…pe… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. ‘Bodhāya saṃvattantī’ti kho, bhikkhu, tasmā ‘bojjhaṅgā’ti vuccantī”ti. Paṭhamaṃ.

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第三 优陀夷品

［二一］ 第一 觉

二 当时，有一位比丘来到世尊的住处。[顶礼世尊后]，坐在一旁。

三 坐在一旁的那位比丘对世尊说：

“世尊！称为‘觉支’，‘觉支’。世尊！因为什么而被称为‘觉支’呢？”

“比丘！因为它们有助于觉悟，所以被称为‘觉支’。

三 比丘！于此，[有比丘，他]修习念觉支，[此念觉支依止于远离、依止于离贪、依止于灭尽，其结果是倾向于放舍]……[修习择法觉支……修习精进觉支……修习喜觉支……修习轻安觉支……修习定觉支……]……他修习舍觉支，此舍觉支依止于远离、依止于离贪、依止于灭尽，其结果是倾向于放舍。

四 比丘！因为它们有助于觉悟，所以被称为‘觉支’。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.3 Udāyivagga 优陀夷品 (SN 46.21-30, 202-211)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.2 Bojjhaṅgadesanāsutta 说觉支 (SN 46.22, 203)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Bojjhaṅgadesanāsuttaṃ

203. “Satta vo, bhikkhave, bojjhaṅge desessāmi; taṃ suṇātha. Katame ca, bhikkhave, satta bojjhaṅgā? Satisambojjhaṅgo…pe… upekkhāsambojjhaṅgo – ime kho, bhikkhave, satta bojjhaṅgā”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［二二］ 第二 说觉支

二 “诸比丘！我将为你们说七觉支，仔细听。

诸比丘！是哪七种觉支呢？念觉支、[择法觉支、精进觉支、喜觉支、轻安觉支、定觉支、]舍觉支。诸比丘！这就是七觉支。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.3 Udāyivagga 优陀夷品 (SN 46.21-30, 202-211)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.3 Ṭhāniyasutta 处 (SN 46.23, 204)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Ṭhāniyasuttaṃ

204. “Kāmarāgaṭṭhāniyānaṃ, [kāmarāgaṭṭhānīyānaṃ (sī.)] bhikkhave, dhammānaṃ manasikārabahulīkārā anuppanno ceva kāmacchando uppajjati, uppanno ca kāmacchando bhiyyobhāvāya vepullāya saṃvattati. Byāpādaṭṭhāniyānaṃ, bhikkhave, dhammānaṃ manasikārabahulīkārā anuppanno ceva byāpādo uppajjati, uppanno ca byāpādo bhiyyobhāvāya vepullāya saṃvattati. Thinamiddhaṭṭhāniyānaṃ, bhikkhave, dhammānaṃ manasikārabahulīkārā anuppannañceva thinamiddhaṃ uppajjati, uppannañca thinamiddhaṃ bhiyyobhāvāya vepullāyaṃ saṃvattati. Uddhaccakukkuccaṭṭhāniyānaṃ, bhikkhave, dhammānaṃ manasikārabahulīkārā anuppannañceva uddhaccakukkuccaṃ uppajjati, uppannañca uddhaccakukkuccaṃ bhiyyobhāvāya vepullāya saṃvattati. Vicikicchāṭṭhāniyānaṃ, bhikkhave, dhammānaṃ manasikārabahulīkārā anuppannā ceva vicikicchā uppajjati, uppannā ca vicikicchā bhiyyobhāvāya vepullāya saṃvattati.

“Satisambojjhaṅgaṭṭhāniyānaṃ, bhikkhave, dhammānaṃ manasikārabahulīkārā anuppanno ceva satisambojjhaṅgo uppajjati, uppanno ca satisambojjhaṅgo bhāvanāpāripūriṃ gacchati…pe… upekkhāsambojjhaṅgaṭṭhāniyānaṃ, bhikkhave, dhammānaṃ manasikārabahulīkārā anuppanno ceva upekkhāsambojjhaṅgo uppajjati, uppanno ca upekkhāsambojjhaṅgo bhāvanāpāripūriṃ gacchatī”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

［二三］ 第三 处

二 “诸比丘！对于那些引生欲贪的事物，如果对其多多作意、反复思惟，那么未生起的贪欲就会生起，已生起的贪欲就会增长、扩大。”

三 “诸比丘！对于那些引生瞋恚的事物，如果对其多多作意、反复思惟，那么未生起的瞋恚就会生起，已生起的瞋恚就会增长、扩大。”

四 “诸比丘！对于那些引生昏沉睡眠的事物，如果对其多多作意、反复思惟，那么未生起的昏沉睡眠就会生起，已生起的昏沉睡眠就会增长、扩大。”

五 “诸比丘！对于那些引生掉举追悔的事物，如果对其多多作意、反复思惟，那么未生起的掉举追悔就会生起，已生起的掉举追悔就会增长、扩大。”

六 “诸比丘！对于那些引生疑惑的事物，如果对其多多作意、反复思惟，那么未生起的疑惑就会生起，已生起的疑惑就会增长、扩大。”．

七 “诸比丘！对于那些作为念觉支生起基础的事物，如果对其多多作意、反复思惟，那么未生起的念觉支就会生起，已生起的念觉支就会达到修习圆满……[择法觉支……精进觉支……喜觉支……轻安觉支……定觉支……]……”

八 “诸比丘！对于那些作为舍觉支生起基础的事物，如果对其多多作意、反复思惟，那么未生起的舍觉支就会生起，已生起的舍觉支就会达到修习圆满。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.3 Udāyivagga 优陀夷品 (SN 46.21-30, 202-211)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.4 Ayonisomanasikārasutta 非如理 (SN 46.24, 205)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Ayonisomanasikārasuttaṃ

205. “Ayoniso, bhikkhave, manasikaroto anuppanno ceva kāmacchando uppajjati, uppanno ca kāmacchando bhiyyobhāvāya vepullāya saṃvattati; anuppanno ceva byāpādo uppajjati, uppanno ca byāpādo bhiyyobhāvāya vepullāya saṃvattati; anuppannañceva thinamiddhaṃ uppajjati, uppannañca thinamiddhaṃ bhiyyobhāvāya vepullāya saṃvattati; anuppannañceva uddhaccakukkuccaṃ uppajjati, uppannañca uddhaccakukkuccaṃ bhiyyobhāvāya vepullāya saṃvattati; anuppannā ceva vicikicchā uppajjati, uppannā ca vicikicchā bhiyyobhāvāya vepullāya saṃvattati; anuppanno ceva satisambojjhaṅgo nuppajjati, uppanno ca satisambojjhaṅgo nirujjhati…pe… anuppanno ceva upekkhāsambojjhaṅgo nuppajjati, uppanno ca upekkhāsambojjhaṅgo nirujjhati.

Yoniso ca kho, bhikkhave, manasikaroto anuppanno ceva kāmacchando nuppajjati, uppanno ca kāmacchando pahīyati; anuppanno ceva byāpādo nuppajjati, uppanno ca byāpādo pahīyati; anuppannañceva thinamiddhaṃ nuppajjati, uppannañca thinamiddhaṃ pahīyati; anuppannañceva uddhaccakukkuccaṃ nuppajjati, uppannañca uddhaccakukkuccaṃ pahīyati; anuppannā ceva vicikicchā nuppajjati, uppannā ca vicikicchā pahīyati.

“Anuppanno ceva satisambojjhaṅgo uppajjati, uppanno ca satisambojjhaṅgo bhāvanāpāripūriṃ gacchati…pe… anuppanno ceva upekkhāsambojjhaṅgo uppajjati, uppanno ca upekkhāsambojjhaṅgo bhāvanāpāripūriṃ gacchatī”ti. Catutthaṃ.

☸---------------------------------------------------------------------

［二四］ 第四 非如理

二 “诸比丘！如果不如理作意，那么未生起的欲贪就会生起，已生起的欲贪就会加倍增长、扩大。

三 未生起的嗔恚就会生起，已生起的嗔恚就会加倍增长、扩大。

四 未生起的昏沉睡眠就会生起，已生起的昏沉睡眠就会加倍增长、扩大。

五 未生起的掉举追悔就会生起，已生起的掉举追悔就会加倍增长、扩大。

六 未生起的疑惑就会生起，已生起的疑惑就会加倍增长、扩大。

七 未生起的念觉支不会生起，已生起的念觉支会熄灭……［择法觉支……精进觉支……喜觉支……轻安觉支……定觉支］……未生起的舍觉支不会生起，已生起的舍觉支会熄灭。

八 诸比丘！如果如理作意，那么未生起的欲贪就不会生起，已生起的欲贪就会被断除。

九 未生起的嗔恚就不会生起，已生起的嗔恚就会被断除。

一〇 未生起的昏沉睡眠就不会生起，已生起的昏沉睡眠就会被断除。

一一 未生起的掉举追悔就不会生起，已生起的掉举追悔就会被断除。

一二 未生起的疑惑就不会生起，已生起的疑惑就会被断除。

一三 未生起的念觉支就会生起，已生起的念觉支会修习圆满……［择法觉支……精进觉支：喜觉支……轻安觉支……定觉支］……未生起的舍觉支就会生起，已生起的舍觉支会修习圆满。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.3 Udāyivagga 优陀夷品 (SN 46.21-30, 202-211)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.5 Aparihāniyasutta 不衰损 (SN 46.25, 206)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Aparihāniyasuttaṃ

206. “Satta vo, bhikkhave, aparihāniye dhamme desessāmi; taṃ suṇātha. Katame ca, bhikkhave, satta aparihāniyā dhammā? Yadidaṃ – satta bojjhaṅgā. Katame satta? Satisambojjhaṅgo…pe… upekkhāsambojjhaṅgo – ime kho, bhikkhave, satta aparihāniyā dhammā”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

［二五］ 第五 不衰损

二 “诸比丘！我为你们说七种不衰损法，请仔细听。

三 诸比丘！什么是七种不衰损法呢？就是七觉支。哪七种呢？念觉支、［择法觉支、精进觉支、喜觉支、轻安觉支、定觉支、］舍觉支。诸比丘！这就是七种不衰损法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.3 Udāyivagga 优陀夷品 (SN 46.21-30, 202-211)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.6 Taṇhakkhayasutta （渴爱）尽 (SN 46.26, 207)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Taṇhakkhayasuttaṃ

207. “Yo, bhikkhave, maggo yā paṭipadā taṇhakkhayāya saṃvattati, taṃ maggaṃ taṃ paṭipadaṃ bhāvetha. Katamo ca, bhikkhave, maggo katamā ca paṭipadā taṇhakkhayāya saṃvattati? Yadidaṃ – satta bojjhaṅgā. Katame satta? Satisambojjhaṅgo…pe… upekkhāsambojjhaṅgo”ti. Evaṃ vutte āyasmā udāyī bhagavantaṃ etadavoca – “kathaṃ bhāvitā nu kho, bhante, satta bojjhaṅgā, kathaṃ bahulīkatā taṇhakkhayāya saṃvattantī”ti?

“Idha, udāyi, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ vipulaṃ mahaggataṃ appamāṇaṃ abyāpajjaṃ [abyāpajjhaṃ (sī. syā. pī.)]. Tassa satisambojjhaṅgaṃ bhāvayato vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ vipulaṃ mahaggataṃ appamāṇaṃ abyāpajjaṃ taṇhā pahīyati. Taṇhāya pahānā kammaṃ pahīyati. Kammassa pahānā dukkhaṃ pahīyati…pe… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ vipulaṃ mahaggataṃ appamāṇaṃ abyāpajjaṃ. Tassa upekkhāsambojjhaṅgaṃ bhāvayato vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ vipulaṃ mahaggataṃ appamāṇaṃ abyāpajjaṃ taṇhā pahīyati taṇhāya pahānā kammaṃ pahīyati. Kammassa pahānā dukkhaṃ pahīyati. Iti kho, udāyi, taṇhakkhayā kammakkhayo, kammakkhayā dukkhakkhayo”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［二六］ 第六 （渴爱）尽

二 “诸比丘！有道路、有实践方法，有助于渴爱的灭尽，你们应当修习这条道路、这个实践方法。

三 诸比丘！有什么道路、有什么实践方法，有助于渴爱的灭尽呢？就是七觉支。哪七种呢？念觉支、［择法觉支、精进觉支、喜觉支、轻安觉支、定觉支、］舍觉支。”

四 这样说后，具寿优陀夷对世尊说：

“大德！如何修习七觉支、如何多加修习七觉支，就能有助于渴爱的灭尽呢？”

五 “优陀夷！在此，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍离，修习广大、崇高、无量、无嗔恚的念觉支。当他依靠远离、依靠离贪、依靠灭尽，导向舍离，修习广大、崇高、无量、无嗔恚的念觉支时，渴爱就被断除了。渴爱断除则业断除，业断除则苦断除。

六～一一 ……［择法觉支……精进觉支……喜觉支……轻安觉支……定觉支］…，

一二 依靠远离、依靠离贪、依靠灭尽，导向舍离，修习广大、崇高、无量、无嗔恚的舍觉支。当他依靠远离、依靠离贪、依靠灭尽，导向舍离，修习广大、崇高、无量、无嗔恚的舍觉支时，渴爱就被断除了。渴爱断除，则业断除；业断除，则苦断除。

一三 优陀夷！像这样，通过渴爱的灭尽，则业灭尽；通过业的灭尽，则苦灭尽。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.3 Udāyivagga 优陀夷品 (SN 46.21-30, 202-211)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.7 Taṇhānirodhasutta （渴爱）灭 (SN 46.27, 208)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Taṇhānirodhasuttaṃ

208. “Yo, bhikkhave, maggo yā paṭipadā taṇhānirodhāya saṃvattati, taṃ maggaṃ taṃ paṭipadaṃ bhāvetha. Katamo ca, bhikkhave, maggo katamā ca paṭipadā taṇhānirodhāya saṃvattati? Yadidaṃ – satta bojjhaṅgā. Katame satta? Satisambojjhaṅgo…pe… upekkhāsambojjhaṅgo. Kathaṃ bhāvitā, ca bhikkhave, satta bojjhaṅgā kathaṃ bahulīkatā taṇhānirodhāya saṃvattanti?

“Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ bhāvitā kho, bhikkhave, satta bojjhaṅgā evaṃ bahulīkatā taṇhānirodhāya saṃvattantī”ti. Sattamaṃ.

☸---------------------------------------------------------------------

［二七］ （渴爱）灭

二 “诸比丘！有道路、有实践方法，有助于渴爱的寂灭，你们应当修习这条道路、这个实践方法。

三 诸比丘！有什么道路、有什么实践方法，有助于渴爱的寂灭呢？就是七觉支。哪七种呢？念觉支、［择法觉支、精进觉支、喜觉支、轻安觉支、定觉支、］舍觉支。

四 诸比丘！如何修习、如何多加修习七觉支，就能有助于渴爱的寂灭呢？

诸比丘！在此，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍离，修习念觉支……［择法觉支、精进觉支、喜觉支、轻安觉支、定觉支］……依靠远离、依靠离贪、依靠灭尽，导向舍离，修习舍觉支。

五 诸比丘！像这样修习、像这样多加修习七觉支，就能有助于渴爱的寂灭。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.3 Udāyivagga 优陀夷品 (SN 46.21-30, 202-211)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.8 Nibbedhabhāgiyasutta 抉择分 (SN 46.28, 209)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Nibbedhabhāgiyasuttaṃ

209. “Nibbedhabhāgiyaṃ vo, bhikkhave, maggaṃ desessāmi; taṃ suṇātha. Katamo ca, bhikkhave, nibbedhabhāgiyo maggo? Yadidaṃ – satta bojjhaṅgā. Katame satta? Satisambojjhaṅgo…pe… upekkhāsambojjhaṅgo”ti. Evaṃ vutte āyasmā udāyī bhagavantaṃ etadavoca – “kathaṃ bhāvitā nu kho, bhante, satta bojjhaṅgā kathaṃ bahulīkatā nibbedhāya saṃvattantī”ti?

“Idha, udāyi, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ vipulaṃ mahaggataṃ appamāṇaṃ abyāpajjaṃ. So satisambojjhaṅgaṃ bhāvitena cittena anibbiddhapubbaṃ appadālitapubbaṃ lobhakkhandhaṃ nibbijjhati padāleti; anibbiddhapubbaṃ appadālitapubbaṃ dosakkhandhaṃ nibbijjhati padāleti; anibbiddhapubbaṃ appadālitapubbaṃ mohakkhandhaṃ nibbijjhati padāleti…pe… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ vipulaṃ mahaggataṃ appamāṇaṃ abyāpajjaṃ. So upekkhāsambojjhaṅgaṃ bhāvitena cittena anibbiddhapubbaṃ appadālitapubbaṃ lobhakkhandhaṃ nibbijjhati padāleti; anibbiddhapubbaṃ appadālitapubbaṃ dosakkhandhaṃ nibbijjhati padāleti; anibbiddhapubbaṃ appadālitapubbaṃ mohakkhandhaṃ nibbijjhati padāleti. Evaṃ bhāvitā kho, udāyi, satta bojjhaṅgā evaṃ bahulīkatā nibbedhāya saṃvattantī”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［二八］ 第八 抉择分

二 “诸比丘！我为你们说抉择分之道，请仔细听。

三 诸比丘！什么是抉择分之道呢？就是七觉支。哪七种呢？念觉支、［择法觉支、精进觉支、喜觉支、轻安觉支、定觉支、］舍觉支。”

四 这样说后，具寿优陀夷对世尊说：

“大德！如何修习、多加修习七觉支，就能有助于抉择呢？”

五 “优陀夷！在此，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍离，修习广大、崇高、无量、无嗔恚的念觉支。他以修习念觉支的心，对于先前未曾抉择、未曾破裂的贪蕴，加以抉择并破裂它；对于先前未曾抉择、未曾破裂的嗔蕴，加以抉择并破裂它；对于先前未曾抉择、未曾破裂的痴蕴，加以抉择并破裂它……［择法觉支、精进觉支、喜觉支、轻安觉支、定觉支］……依靠远离、依靠离贪、依靠灭尽，导向舍离，修习广大、崇高、无量、无嗔恚的舍觉支。他以修习舍觉支的心，对于先前未曾抉择、未曾破裂的贪蕴，加以抉择并破裂它；对于先前未曾抉择、未曾破裂的嗔蕴，加以抉择并破裂它；对于先前未曾抉择、未曾破裂的痴蕴，加以抉择并破裂它。

六 优陀夷！像这样修习、像这样多加修习七觉支，就能有助于抉择。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.3 Udāyivagga 优陀夷品 (SN 46.21-30, 202-211)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.9 Ekadhammasutta 一法 (SN 46.29, 210)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Ekadhammasuttaṃ

210. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yo evaṃ bhāvito bahulīkato saṃyojanīyānaṃ dhammānaṃ pahānāya saṃvattati, yathayidaṃ, bhikkhave, satta bojjhaṅgā. Katame satta? Satisambojjhaṅgo…pe… upekkhāsambojjhaṅgo. Kathaṃ bhāvitā ca, bhikkhave, satta bojjhaṅgā kathaṃ bahulīkatā saṃyojanīyānaṃ dhammānaṃ pahānāya saṃvattanti?

“Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ…pe… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ bhāvitā kho, bhikkhave, satta bojjhaṅgā evaṃ bahulīkatā saṃyojanīyānaṃ dhammānaṃ pahānāya saṃvattanti.

“Katame ca, bhikkhave, saṃyojanīyā dhammā? Cakkhu, bhikkhave, saṃyojanīyo dhammo. Etthete uppajjanti saṃyojanavinibandhā ajjhosānā…pe… jivhā saṃyojanīyā dhammā. Etthete uppajjanti saṃyojanavinibandhā ajjhosānā…pe… mano saṃyojanīyo dhammo. Etthete uppajjanti saṃyojanavinibandhā ajjhosānā. Ime vuccanti, bhikkhave, saṃyojanīyā dhammā”ti. Navamaṃ.

☸---------------------------------------------------------------------

［二九］ 第九 一法

二 “诸比丘！我没有看到任何其它单一的法，像这样修习、多加修习后，能有助于断除诸结缚法。诸比丘！这就是七觉支。哪七种呢？念觉支、［择法觉支、精进觉支、喜觉支、轻安觉支、定觉支、］舍觉支。

三 诸比丘！如何修习、多加修习七觉支，就能有助于断除诸结缚法呢？

诸比丘！在此，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍离，修习念觉支……［择法觉支、精进觉支、喜觉支、轻安觉支、定觉支］……依靠远离、依靠离贪、依靠灭尽，导向舍离，修习舍觉支。

诸比丘！像这样修习，像这样多加修习七觉支，就能有助于断除诸结缚法。

四 诸比丘！什么是结缚法呢？

眼是结缚法，在这里生起结缚、系缚、执着。［耳……鼻……舌］身是结缚法，在这里生起结缚、系缚、执着。意是结缚法，在这里生起结缚、系缚、执着。

诸比丘！这些被称为结缚法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.3 Udāyivagga 优陀夷品 (SN 46.21-30, 202-211)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.10 Udāyisutta 优陀夷 (SN 46.30, 211)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Udāyisuttaṃ

211. Ekaṃ samayaṃ bhagavā sumbhesu viharati setakaṃ nāma sumbhānaṃ nigamo. Atha kho āyasmā udāyī yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho āyasmā udāyī bhagavantaṃ etadavoca –

“Acchariyaṃ, bhante, abbhutaṃ, bhante! Yāva bahukatañca me, bhante, bhagavati pemañca gāravo ca hirī ca ottappañca. Ahañhi, bhante, pubbe agārikabhūto samāno abahukato ahosiṃ dhammena [dhamme (?)] abahukato saṅghena. So khvāhaṃ bhagavati pemañca gāravañca hiriñca ottappañca sampassamāno agārasmā anagāriyaṃ pabbajito. Tassa me bhagavā dhammaṃ desesi – ‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā…pe… iti saññā… iti saṅkhārā… iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti.

“So khvāhaṃ, bhante, suññāgāragato imesaṃ pañcupādānakkhandhānaṃ ukkujjāvakujjaṃ samparivattento ‘idaṃ dukkhan’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ. Dhammo ca me, bhante, abhisamito, maggo ca me paṭiladdho; yo me bhāvito bahulīkato tathā tathā viharantaṃ tathattāya upanessati yathāhaṃ – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānissāmi.

“Satisambojjhaṅgo me, bhante, paṭiladdho, yo me bhāvito bahulīkato tathā tathā viharantaṃ tathattāya upanessati yathāhaṃ – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānissāmi…pe… upekkhāsambojjhaṅgo me, bhante, paṭiladdho, yo me bhāvito bahulīkato tathā tathā viharantaṃ tathattāya upanessati yathāhaṃ – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānissāmi. Ayaṃ kho me, bhante, maggo paṭiladdho, yo me bhāvito bahulīkato tathā tathā viharantaṃ tathattāya upanessati yathāhaṃ – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānissāmī”ti.

“Sādhu sādhu, udāyi! Eso hi te, udāyi, maggo paṭiladdho, yo te bhāvito bahulīkato tathā tathā viharantaṃ tathattāya upanessati yathā tvaṃ – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānissasī”ti. Dasamaṃ.

Udāyivaggo tatiyo.

Tassuddānaṃ –

Bodhāya desanā ṭhānā, ayoniso cāparihānī;

Khayo nirodho nibbedho, ekadhammo udāyināti.

☸---------------------------------------------------------------------

［三〇］ 第十 优陀夷

一 那时，世尊住在孙巴国一个名叫色达伽的孙巴人市镇。

二 当时，具寿优陀夷来到世尊的住处。到了之后，向世尊行礼，坐在一旁。坐在一旁的具寿优陀夷对世尊说：

三 “真是稀有啊！大德！真是未曾有啊！大德！大德！我对世尊是如此地敬爱、尊重、有惭、有愧。大德！我以前还是在家人的时候，不怎么尊重法，不怎么尊重僧团。大德！我看到自己对世尊的敬爱、尊重、惭和愧，就从在家而出家，过无家的生活。世尊为我说法：‘这是色，这是色的集起，这是色的灭去；这是受……乃至……这是想……这是行……这是识，这是识的集起，这是识的灭去。’

四 大德！我去到空闲的住处，反复思惟这五取蕴的起落生灭：如实地了知‘这是苦’，如实地了知‘这是苦的集起’，如实地了知‘这是苦的寂灭’，如实地了知‘这是导向苦灭的道路’。

五 大德！我已现证了法，获得了道。我修习它、多加修习它，像这样安住就能达到如实境地，使我能了知：‘此生已尽，梵行已立，应作已作，不再有后有。’大德！我获得了念觉支，我修习它、多加修习它，像这样安住就能达到如实境地，使我能了知：‘此生已尽，［梵行已立，应作已作，不再有后有。……［择法觉支、精进觉支、喜觉支、轻安觉支、定觉支］……大德！我获得了舍觉支，我修习它、多加修习它，像这样安住就能达到如实境地，使我能了知：‘此生已尽，梵行已立，应作已作，不再有后有。’大德！我获得了这条道路，我修习它、多加修习它，像这样安住就能达到如实境地，使我能了知：‘此生已尽，梵行已立，应作已作，不再有后有。’”

六 “很好！很好！优陀夷！你确实获得了这条道路，你修习它、多加修习它，像这样安住就能达到如实境地，使你了知：‘此生已尽，梵行已立，应作已作，不再有后有。’”

第三优陀夷品（终）

此品摄颂曰：

觉说处非如理

不衰损尽灭决择

一法与优陀夷

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.4 Nīvaraṇavagga 盖品 (SN 46.31-40, 212-221)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.1 Paṭhamakusalasutta 善之一 (SN 46.31, 212)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Nīvaraṇavaggo

1. Paṭhamakusalasuttaṃ

212. “Ye keci, bhikkhave, dhammā kusalā kusalabhāgiyā kusalapakkhikā, sabbe te appamādamūlakā appamādasamosaraṇā; appamādo tesaṃ dhammānaṃ aggamakkhāyati. Appamattassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ – satta bojjhaṅge bhāvessati, satta bojjhaṅge bahulīkarissati.

“Kathañca, bhikkhave, bhikkhu appamatto satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkaroti? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ…pe… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ kho, bhikkhave, bhikkhu appamatto satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkarotī”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第四 盖品

［三一］ 第一 善（一）

二 “诸比丘！所有属于善、善的部分、善的方面的法，都以不放逸为根本，汇流于不放逸；不放逸在这些法中被称为最上。

三 诸比丘！对于不放逸的比丘，可以期望他会修习七觉支、多加修习七觉支。诸比丘！不放逸的比丘，如何修习七觉支、多加修习七觉支呢？

四 诸比丘！在此，有比丘依靠远离［、依靠离贪、依靠灭尽，导向舍离，］修习念觉支……［择法觉支……精进觉支……喜觉支……轻安觉支……定觉支］……依靠远离、依靠离贪、依靠灭尽，导向舍离，修习舍觉支。

诸比丘！不放逸的比丘，就是这样修习七觉支、多加修习七觉支的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.4 Nīvaraṇavagga 盖品 (SN 46.31-40, 212-221)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.2 Dutiyakusalasutta 善之二 (SN 46.32, 213)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyakusalasuttaṃ

213. “Ye keci, bhikkhave, dhammā kusalā kusalabhāgiyā kusalapakkhikā, sabbe te yonisomanasikāramūlakā yonisomanasikārasamosaraṇā; yonisomanasikāro tesaṃ dhammānaṃ aggamakkhāyati. Yonisomanasikārasampannassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ – satta bojjhaṅge bhāvessati, satta bojjhaṅge bahulīkarissati.

“Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkaroti? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ…pe… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ kho, bhikkhave, bhikkhu yonisomanasikārasampanno satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkarotī”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［三二］ 第二 善（二）

二 “诸比丘！所有属于善、善的部分、善的方面的法，都以如理作意为根本，汇流于如理作意；如理作意在这些法中被称为最上。

三 诸比丘！对于具足如理作意的比丘，可以期望他会修习七觉支、多加修习七觉支。诸比丘！具足如理作意的比丘，如何修习七觉支、多加修习七觉支呢？

四 诸比丘！在此，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍离，修习念觉支……［择法觉支、精进觉支、喜觉支、轻安觉支、定觉支］……依靠远离、依靠离贪、依靠灭尽，导向舍离，修习舍觉支。

诸比丘！具足如理作意的比丘，就是这样修习七觉支、多加修习七觉支的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2565.5.16 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.4 Nīvaraṇavagga 盖品 (SN 46.31-40, 212-221)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.3 Upakkilesasutta 随烦恼 (SN 46.33, 214)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

♨ 五种锈蚀就是指“五盖” ～➢

五种锈蚀是“不道德”，除去五种锈蚀（爱欲、嗔恚、昏沉睡眠、掉举追悔、疑惑）才是真道德！

而不是要去见外道所谓的“本来面目”！

── 佛历 2565.4.16（六）修行语录 ──

卍　　　　卍　　　　卍

3. Upakkilesasuttaṃ

随烦恼经

214. “Pañcime, bhikkhave, jātarūpassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṃ jātarūpaṃ na ceva mudu hoti na ca kammaniyaṃ, na ca pabhassaraṃ pabhaṅgu ca, na ca sammā upeti kammāya. Katame pañca?

（世尊说：）“诸比丘！金的杂染（随烦恼）有五种。被这些杂染染污时，金就不柔软、不堪用、不明亮、易碎裂，并且不能很好地用于制作。哪五种呢？

Ayo, bhikkhave, jātarūpassa upakkileso, yena upakkilesena upakkiliṭṭhaṃ jātarūpaṃ na ceva mudu hoti na ca kammaniyaṃ, na ca pabhassaraṃ pabhaṅgu ca, na ca sammā upeti kammāya.

诸比丘！铁是金的杂染，被这种杂染染污时，金就不柔软、不堪用、不明亮、易碎裂，并且不能很好地用于制作。

Lohaṃ, bhikkhave, jātarūpassa upakkileso, yena upakkilesena upakkiliṭṭhaṃ jātarūpaṃ…pe…

诸比丘！铜是金的杂染，被这种杂染染污时，金则……（同上）……

tipu, bhikkhave, jātarūpassa upakkileso…pe…

诸比丘！锡是金的杂染……（同上）……

sīsaṃ, bhikkhave, jātarūpassa upakkileso…pe…

诸比丘！铅是金的杂染……（同上）……

sajjhu, bhikkhave, jātarūpassa upakkileso, yena upakkilesena upakkiliṭṭhaṃ jātarūpaṃ na ceva mudu hoti na ca kammaniyaṃ, na ca pabhassaraṃ pabhaṅgu ca, na ca sammā upeti kammāya.

诸比丘！银是金的杂染，被这种杂染染污时，金就不柔软、不堪用、不明亮、易碎裂，并且不能很好地用于制作。

Ime kho, bhikkhave, pañca jātarūpassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṃ jātarūpaṃ na ceva mudu hoti na ca kammaniyaṃ, na ca pabhassaraṃ pabhaṅgu ca, na ca sammā upeti kammāya.

诸比丘！这就是金的五种杂染，被这些杂染染污时，金就不柔软、不堪用、不明亮、易碎裂，并且不能很好地用于制作。

“Evameva kho, bhikkhave, pañcime cittassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṃ cittaṃ na ceva mudu hoti na ca kammaniyaṃ, na ca pabhassaraṃ pabhaṅgu ca, na ca sammā samādhiyati āsavānaṃ khayāya.

诸比丘！同样地，心的杂染（随烦恼）也有五种，被这些杂染染污时，心就不柔软、不堪任用、不明亮、不清净、脆弱，并且不能正确地专注于诸漏的灭尽。

Katame pañca?

哪五种呢？

Kāmacchando, bhikkhave, cittassa upakkileso, yena upakkilesena upakkiliṭṭhaṃ cittaṃ na ceva mudu hoti na ca kammaniyaṃ, na ca pabhassaraṃ pabhaṅgu ca, na ca sammā samādhiyati āsavānaṃ khayāya…pe…

➊ 诸比丘！欲贪是心的杂染，被这种杂染染污时，心就不柔软、不堪任用、不明亮、不清净、脆弱，并且不能正确地专注于诸漏的灭尽。

➋ Byāpādo, bhikkhave, cittassa upakkileso…pe…

诸比丘！嗔恚是心的杂染……（同上）……

➌ Thinamiddhaṃ, bhikkhave, cittassa upakkileso…pe…

诸比丘！昏沉睡眠是心的杂染……（同上）……

➍ Uddhaccakukkuccaṃ, bhikkhave, cittassa upakkileso…pe…

诸比丘！掉举追悔是心的杂染……（同上）……

➎ Vicikicchā, bhikkhave, cittassa upakkileso, yena upakkilesena upakkiliṭṭhaṃ cittaṃ na ceva mudu hoti na ca kammaniyaṃ, na ca pabhassaraṃ pabhaṅgu ca, na ca sammā samādhiyati āsavānaṃ khayāya.

诸比丘！疑惑是心的杂染，被这种杂染染污时，心就不柔软、不堪任用、不明亮、不清净、脆弱，并且不能正确地专注于诸漏的灭尽。

ime kho, bhikkhave, pañca cittassa upekkilesā, yehi upakkilesehi upakkiliṭṭhaṃ cittaṃ na ceva mudu hoti na ca kammaniyaṃ, na ca pabhassaraṃ pabhaṅgu ca, na ca sammā samādhiyati āsavānaṃ khayāyā ” ti.

诸比丘！这就是心的五种杂染，被这些杂染染污时，心就不柔软、不堪任用、不明亮、不清净、脆弱，并且不能正确地专注于诸漏的灭尽。”

Tatiyaṃ.

随烦恼经 ～盖品‧第三经终

～《觉支相应‧盖品‧Upakkilesasutta 随烦恼经》(SN 46.33, 214)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.4 Nīvaraṇavagga 盖品 (SN 46.31-40, 212-221)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.4 Anupakkilesasutta 无随烦恼 (SN 46.34, 215)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Anupakkilesasuttaṃ

215. “Sattime, bhikkhave, bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anupakkilesā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṃvattanti. Katame satta? Satisambojjhaṅgo, bhikkhave, anāvaraṇo anīvaraṇo cetaso anupakkileso bhāvito bahulīkato vijjāvimuttiphalasacchikiriyāya saṃvattati…pe… upekkhāsambojjhaṅgo, bhikkhave, anāvaraṇo anīvaraṇo cetaso anupakkileso bhāvito bahulīkato vijjāvimuttiphalasacchikiriyāya saṃvattati. Ime kho, bhikkhave, satta bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anupakkilesā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṃvattantī”ti. Catutthaṃ.

☸---------------------------------------------------------------------

［三四］ 第四 无随烦恼

二 诸比丘！这七觉支是无障碍、无遮盖、无心的杂染。如果修习、多加修习它们，就能有助于明与解脱果的证悟。哪七种呢？

三 诸比丘！念觉支是无障碍、无遮盖、无心的杂染。如果修习、多加修习它，就能有助于明与解脱果的证悟……［择法觉支……精进觉支……喜觉支……轻安觉支……定觉支］……诸比丘！舍觉支是无障碍、无遮盖、无心的杂染。如果修习、多加修习它，就能有助于明与解脱果的证悟。

四 诸比丘！这七觉支是无障碍、无遮盖、无心的杂染。如果修习、多加修习它们，就能有助于明与解脱果的证悟。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.4 Nīvaraṇavagga 盖品 (SN 46.31-40, 212-221)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.5 Ayonisomanasikārasutta 非如理之一 (SN 46.35, 216)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Ayonisomanasikārasuttaṃ

216. “Ayoniso, bhikkhave, manasikaroto anuppanno ceva kāmacchando uppajjati, uppanno ca kāmacchando bhiyyobhāvāya vepullāya saṃvattati; anuppanno ceva byāpādo uppajjati, uppanno ca byāpādo bhiyyobhāvāya vepullāya saṃvattati; anuppannañceva thinamiddhaṃ uppajjati, uppannañca thinamiddhaṃ bhiyyobhāvāya vepullāya saṃvattati; anuppannañceva uddhaccakukkuccaṃ uppajjati, uppannañca uddhaccakukkuccaṃ bhiyyobhāvāya vepullāya saṃvattati; anuppannā ceva vicikicchā uppajjati, uppannā ca vicikicchā bhiyyobhāvāya vepullāya saṃvattatī”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

［三五］ 第五 非如理（一）

二 “诸比丘！如果不如理作意，那么未生起的欲贪就会生起，已生起的欲贪就会加倍增长、扩大。

三 ……未生起的嗔恚就会生起，已生起的嗔恚就会加倍增长、扩大。

四 ……未生起的昏沉睡眠就会生起，已生起的昏沉睡眠就会加倍增长、扩大。

五 ……未生起的掉举追悔就会生起，已生起的掉举追悔就会加倍增长、扩大。

六 诸比丘！如果不如理作意，那么未生起的疑惑就会生起，已生起的疑惑就会加倍增长、扩大。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.4 Nīvaraṇavagga 盖品 (SN 46.31-40, 212-221)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.6 Yonisomanasikārasutta 如理之二 (SN 46.36, 217)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Yonisomanasikārasuttaṃ

217. “Yoniso ca kho, bhikkhave, manasikaroto anuppanno ceva satisambojjhaṅgo uppajjati, uppanno ca satisambojjhaṅgo bhāvanāpāripūriṃ gacchati…pe… anuppanno ceva upekkhāsambojjhaṅgo uppajjati, uppanno ca upekkhāsambojjhaṅgo bhāvanāpāripūriṃ gacchatī”ti. Chaṭṭhaṃ.

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［三六］ 第六 如理（二）

二 “比丘们！如果进行如理作意，那么未生起的念觉支就会生起，已生起的念觉支会通过修习达到圆满……[择法觉支……精进觉支……喜觉支……轻安觉支……定觉支]……未生起的舍觉支就会生起，已生起的舍觉支会通过修习达到圆满。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.4 Nīvaraṇavagga 盖品 (SN 46.31-40, 212-221)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.7 Buddhisutta 增长 (SN 46.37, 218)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Buddhisuttaṃ

218. “Sattime, bhikkhave, bojjhaṅgā bhāvitā bahulīkatā buddhiyā aparihānāya saṃvattanti. Katame satta? Satisambojjhaṅgo…pe… upekkhāsambojjhaṅgo. Ime kho, bhikkhave, satta bojjhaṅgā bhāvitā bahulīkatā buddhiyā aparihānāya saṃvattantī”ti. Sattamaṃ.

☸---------------------------------------------------------------------

［三七］ 第七 增长

二 “比丘们！如果修习、多修习这七觉支，则有助于（智慧的）增长、不衰损。是哪七种呢？

三 是念觉支、[择法觉支、精进觉支、喜觉支、轻安觉支、定觉支、]舍觉支。

四 比丘们！如果修习、多修习这七觉支，则有助于（智慧的）增长、不衰损。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.4 Nīvaraṇavagga 盖品 (SN 46.31-40, 212-221)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.8 Āvaraṇanīvaraṇasutta 障盖 (SN 46.38, 219)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Āvaraṇanīvaraṇasuttaṃ

219. “Pañcime, bhikkhave, āvaraṇā nīvaraṇā cetaso upakkilesā paññāya dubbalīkaraṇā. Katame pañca? Kāmacchando, bhikkhave, āvaraṇo nīvaraṇo cetaso upakkileso paññāya dubbalīkaraṇo. Byāpādo, bhikkhave, āvaraṇo nīvaraṇo cetaso upakkileso paññāya dubbalīkaraṇo. Thinamiddhaṃ, bhikkhave, āvaraṇaṃ nīvaraṇaṃ cetaso upakkilesaṃ paññāya dubbalīkaraṇaṃ. Uddhaccakukkuccaṃ, bhikkhave, āvaraṇaṃ nīvaraṇaṃ cetaso upakkilesaṃ paññāya dubbalīkaraṇaṃ. Vicikicchā, bhikkhave, āvaraṇā nīvaraṇā cetaso upakkilesā paññāya dubbalīkaraṇā. Ime kho, bhikkhave, pañca āvaraṇā nīvaraṇā cetaso upakkilesā paññāya dubbalīkaraṇā.

“Sattime, bhikkhave, bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anupakkilesā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṃvattanti. Katame satta? Satisambojjhaṅgo, bhikkhave, anāvaraṇo anīvaraṇo cetaso anupakkileso bhāvito bahulīkato vijjāvimuttiphalasacchikiriyāya saṃvattati…pe… upekkhāsambojjhaṅgo, bhikkhave, anāvaraṇo anīvaraṇo cetaso anupakkileso bhāvito bahulīkato vijjāvimuttiphalasacchikiriyāya saṃvattati. Ime kho, bhikkhave, satta bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anupakkilesā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṃvattantīti.

“Yasmiṃ, bhikkhave, samaye ariyasāvako aṭṭhiṃ katvā manasi katvā sabbaṃ cetaso samannāharitvā ohitasoto dhammaṃ suṇāti, imassa pañca nīvaraṇā tasmiṃ samaye na honti. Satta bojjhaṅgā tasmiṃ samaye bhāvanāpāripūriṃ gacchanti.

“Katame pañca nīvaraṇā tasmiṃ samaye na honti? Kāmacchandanīvaraṇaṃ tasmiṃ samaye na hoti, byāpādanīvaraṇaṃ tasmiṃ samaye na hoti, thinamiddhanīvaraṇaṃ tasmiṃ samaye na hoti, uddhaccakukkuccanīvaraṇaṃ tasmiṃ samaye na hoti, vicikicchānīvaraṇaṃ tasmiṃ samaye na hoti. Imassa pañca nīvaraṇā tasmiṃ samaye na honti.

“Katame satta bojjhaṅgā tasmiṃ samaye bhāvanāpāripūriṃ gacchanti? Satisambojjhaṅgo tasmiṃ samaye bhāvanāpāripūriṃ gacchati…pe… upekkhāsambojjhaṅgo tasmiṃ samaye bhāvanāpāripūriṃ gacchati. Ime satta bojjhaṅgā tasmiṃ samaye bhāvanāpāripūriṃ gacchanti. Yasmiṃ, bhikkhave, samaye ariyasāvako aṭṭhiṃ katvā manasi katvā sabbaṃ cetaso samannāharitvā ohitasoto dhammaṃ suṇāti, imassa pañca nīvaraṇā tasmiṃ samaye na honti. Ime satta bojjhaṅgā tasmiṃ samaye bhāvanāpāripūriṃ gacchantī”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［三八］ 第八 障盖

二 “比丘们！有五种障碍和覆盖，是心的随烦恼，令智慧衰弱。是哪五种呢？

三 比丘们！欲贪是障碍，是覆盖，是心的随烦恼，令智慧衰弱。比丘们！瞋恚是障碍，是覆盖，是心的随烦恼，令智慧衰弱。比丘们！惛沉睡眠是障碍，是覆盖，是心的随烦恼，令智慧衰弱。比丘们！掉举追悔是障碍，是覆盖，是心的随烦恼，令智慧衰弱。比丘们！疑惑是障碍，是覆盖，是心的随烦恼，令智慧衰弱。

四 比丘们！这就是五种障碍和覆盖，是心的随烦恼，令智慧衰弱。

五 比丘们！七觉支是无障碍、无覆盖、非心的随烦恼，如果修习、多修习它们，则有助于智慧解脱之果的证悟。是哪七种呢？

六 比丘们！念觉支是无障碍、无覆盖、非心的随烦恼，如果修习、多修习它，则有助于智慧解脱之果的证悟。……[择法觉支、精进觉支、喜觉支、轻安觉支、定觉支]……比丘们！舍觉支是无障碍、无覆盖、非心的随烦恼，如果修习、多修习它，则有助于智慧解脱之果的证悟。

七 比丘们！这七觉支是无障碍、无覆盖、非心的随烦恼，如果修习、多修习它们，则有助于智慧解脱之果的证悟。

八 比丘们！当圣弟子用心专注、全心投入、倾耳聆听法义时，那时他没有这五盖，七觉支在那时达到修习圆满。

九 那时，没有哪五种盖呢？那时没有欲贪盖、那时没有瞋恚盖、那时没有惛沉睡眠盖、那时没有掉举追悔盖、那时没有疑惑盖。那时他没有这五种盖。

一〇 那时，哪七种觉支达到修习圆满呢？那时念觉支达到修习圆满……[择法觉支……精进觉支……喜觉支……轻安觉支……定觉支]……那时舍觉支达到修习圆满。

一一 比丘们！当圣弟子用心专注、全心投入、倾耳聆听法义时，那时他没有这五盖，这七觉支达到修习圆满。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.4 Nīvaraṇavagga 盖品 (SN 46.31-40, 212-221)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.9 Rukkhasutta 树 (SN 46.39, 220)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Rukkhasuttaṃ

220. “Santi, bhikkhave, mahārukkhā aṇubījā mahākāyā rukkhānaṃ ajjhāruhā, yehi rukkhā ajjhārūḷhā obhaggavibhaggā vipatitā senti. Katame ca te, bhikkhave, mahārukkhā aṇubījā mahākāyā rukkhānaṃ ajjhāruhā, yehi rukkhā ajjhārūḷhā obhaggavibhaggā vipatitā senti [senti. seyyathidaṃ (katthaci)]? Assattho, nigrodho, pilakkho, udumbaro, kacchako, kapitthano – ime kho te, bhikkhave, mahārukkhā aṇubījā mahākāyā rukkhānaṃ ajjhāruhā, yehi rukkhā ajjhārūḷhā obhaggavibhaggā vipatitā senti. Evameva kho, bhikkhave, idhekacco kulaputto yādisake kāme ohāya agārasmā anagāriyaṃ pabbajito hoti, so tādisakehi kāmehi tato vā pāpiṭṭhatarehi obhaggavibhaggo vipatito seti.

“Pañcime, bhikkhave, āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā. Katame pañca? Kāmacchando, bhikkhave, āvaraṇo nīvaraṇo cetaso ajjhāruho paññāya dubbalīkaraṇo. Byāpādo, bhikkhave, āvaraṇo nīvaraṇo cetaso ajjhāruho paññāya dubbalīkaraṇo. Thinamiddhaṃ, bhikkhave, āvaraṇaṃ nīvaraṇaṃ cetaso ajjhāruhaṃ paññāya dubbalīkaraṇaṃ. Uddhaccakukkuccaṃ, bhikkhave, āvaraṇaṃ nīvaraṇaṃ cetaso ajjhāruhaṃ paññāya dubbalīkaraṇaṃ. Vicikicchā, bhikkhave, āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā. Ime kho, bhikkhave, pañca āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā.

“Sattime, bhikkhave, bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anajjhāruhā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṃvattanti. Katame satta? Satisambojjhaṅgo, bhikkhave, anāvaraṇo anīvaraṇo cetaso anajjhāruho bhāvito bahulīkato vijjāvimuttiphalasacchikiriyāya saṃvattati…pe… upekkhāsambojjhaṅgo, bhikkhave, anāvaraṇo anīvaraṇo cetaso anajjhāruho bhāvito bahulīkato vijjāvimuttiphalasacchikiriyāya saṃvattati. Ime kho, bhikkhave, satta bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anajjhāruhā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṃvattantī”ti. Navamaṃ.

☸---------------------------------------------------------------------

［三九］ 第九 树

二 “比丘们！有些大树种子微小，但树身巨大，它们攀附于其它树木；被它们攀附的树木便会断裂、破碎、倒下。

三 比丘们！是哪些大树，种子微小而树身巨大，攀附于其它树木，而被它们攀附的树木便会断裂、破碎、倒下呢？比如：阿湿波他树、尼拘留他树、无花果树、优昙罗树、犍遮耶树、迦捭多罗树——比丘们！这些就是种子微小、树身巨大、攀附于其它树木的大树，被它们攀附的树木便会断裂、破碎、倒下。

四 比丘们！同样地，在这里，某些族姓子，舍弃了某些欲乐而出家，从家庭生活走向非家庭生活，他却被同样的欲乐或更糟的事物所压垮、击碎、毁坏、倒下。

五 比丘们！有五种障碍和覆盖，它们覆蔽于心，令智慧衰弱。是哪五种呢？

比丘们！欲贪是障碍，是覆盖，覆蔽于心，令智慧衰弱。比丘们！瞋恚是障碍，是覆盖，覆蔽于心，令智慧衰弱。比丘们！惛沉睡眠是障碍，是覆盖，覆蔽于心，令智慧衰弱。比丘们！掉举追悔是障碍，是覆盖，覆蔽于心，令智慧衰弱。比丘们！疑惑是障碍，是覆盖，覆蔽于心，令智慧衰弱。

比丘们！有这五种障碍和覆盖，覆蔽于心，令智慧衰弱。

六 比丘们！七觉支是无障碍、无覆盖、不覆蔽于心，如果修习、多修习它们，则有助于智慧解脱之果的证悟。是哪七种呢？

比丘们！念觉支是无障碍、无覆盖、不覆蔽于心，如果修习、多修习它，则有助于智慧解脱之果的证悟……[择法觉支……精进觉支……喜觉支……轻安觉支……定觉支]……比丘们！舍觉支是无障碍、无覆盖、不覆蔽于心，如果修习、多修习它，则有助于智慧解脱之果的证悟。

比丘们！这七觉支是无障碍、无覆盖、不覆蔽于心，如果修习、多修习它们，则有助于智慧解脱之果的证悟。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.4 Nīvaraṇavagga 盖品 (SN 46.31-40, 212-221)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.10 Nīvaraṇasutta 盖 (SN 46.40, 221)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Nīvaraṇasuttaṃ

221. “Pañcime, bhikkhave, nīvaraṇā andhakaraṇā acakkhukaraṇā aññāṇakaraṇā paññānirodhikā vighātapakkhiyā anibbānasaṃvattanikā. Katame pañca? Kāmacchandanīvaraṇaṃ, bhikkhave, andhakaraṇaṃ acakkhukaraṇaṃ aññāṇakaraṇaṃ paññānirodhikaṃ vighātapakkhiyaṃ anibbānasaṃvattanikaṃ. Byāpādanīvaraṇaṃ, bhikkhave…pe… thinamiddhanīvaraṇaṃ, bhikkhave… uddhaccakukkuccanīvaraṇaṃ, bhikkhave… vicikicchānīvaraṇaṃ, bhikkhave, andhakaraṇaṃ acakkhukaraṇaṃ aññāṇakaraṇaṃ paññānirodhikaṃ vighātapakkhiyaṃ anibbānasaṃvattanikaṃ. Ime kho, bhikkhave, pañca nīvaraṇā andhakaraṇā acakkhukaraṇā aññāṇakaraṇā paññānirodhikā vighātapakkhiyā anibbānasaṃvattanikā.

“Sattime, bhikkhave, bojjhaṅgā cakkhukaraṇā ñāṇakaraṇā paññābuddhiyā avighātapakkhiyā nibbānasaṃvattanikā. Katame satta? Satisambojjhaṅgo, bhikkhave, cakkhukaraṇo ñāṇakaraṇo paññābuddhiyo avighātapakkhiyo nibbānasaṃvattaniko…pe… upekkhāsambojjhaṅgo, bhikkhave, cakkhukaraṇo ñāṇakaraṇo paññābuddhiyo avighātapakkhiyo nibbānasaṃvattaniko. Ime kho, bhikkhave, satta bojjhaṅgā cakkhukaraṇā ñāṇakaraṇā paññābuddhiyā avighātapakkhiyā nibbānasaṃvattanikā”ti. Dasamaṃ.

Nīvaraṇavaggo catuttho.

Tassuddānaṃ –

Dve kusalā kilesā ca, dve yoniso ca buddhi ca;

Āvaraṇā nīvaraṇā rukkhaṃ, nīvaraṇañca te dasāti.

☸---------------------------------------------------------------------

［四〇］ 第十 盖

二 “比丘们！有五种盖，导致黑暗、无眼、无智、灭慧，属于障碍的一方，不导向涅槃。是哪五种呢？

比丘们！欲贪盖导致黑暗、无眼、无智、灭慧，属于障碍的一方，不导向涅槃。比丘们！瞋恚盖……比丘们！惛沉睡眠盖……比丘们！掉举追悔盖……比丘们！疑惑盖导致黑暗、无眼、无智、灭慧，属于障碍的一方，不导向涅槃。

比丘们！这五盖导致黑暗、无眼、无智、灭慧，属于障碍的一方，不导向涅槃。

三 比丘们！有七种觉支，产生眼、产生智、增长智慧，属于无障碍的一方，导向涅槃。是哪七种呢？

比丘们！念觉支产生眼、产生智、增长智慧，属于无障碍的一方，导向涅槃……[择法觉支……精进觉支……喜觉支……轻安觉支……定觉支]……比丘们！舍觉支产生眼、产生智、增长智慧，属于无障碍的一方，导向涅槃。

比丘们！这七觉支，产生眼、产生智、增长智慧，属于无障碍的一方，导向涅槃。”

第四盖品（终）

本品的摄颂是：

二善二烦恼

二如理增长

障盖与树木；

以及盖为十

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.5 Cakkavattivagga 转轮品 (SN 46.41-50, 222-231)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.1 Vidhāsutta 类 (SN 46.41, 222)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Cakkavattivaggo

1. Vidhāsuttaṃ

222. Sāvatthinidānaṃ. “Ye hi keci, bhikkhave, atītamaddhānaṃ samaṇā vā brāhmaṇā vā tisso vidhā pajahiṃsu, sabbe te sattannaṃ bojjhaṅgānaṃ bhāvitattā bahulīkatattā. Ye hi keci, bhikkhave, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā tisso vidhā pajahissanti, sabbe te sattannaṃ bojjhaṅgānaṃ bhāvitattā bahulīkatattā. Ye hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā tisso vidhā pajahanti, sabbe te sattannaṃ bojjhaṅgānaṃ bhāvitattā bahulīkatattā. Katamesaṃ sattannaṃ bojjhaṅgānaṃ? Satisambojjhaṅgassa…pe… upekkhāsambojjhaṅgassa. Ye hi keci, bhikkhave, atītamaddhānaṃ samaṇā vā brāhmaṇā vā tisso vidhā pajahiṃsu…pe… pajahissanti…pe… pajahanti, sabbe te imesaṃyeva sattannaṃ bojjhaṅgānaṃ bhāvitattā bahulīkatattā”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第五 转轮品

［四一］ 第一 类

一 舍卫城因缘。

二 “比丘们！在过去世，任何沙门或婆罗门舍断了三类（法）的人，都是因为修习、多修习了七觉支。比丘们！在未来世，任何沙门或婆罗门将舍断三类（法）的人，都将是因为修习、多修习了七觉支。比丘们！现在任何沙门或婆罗门正在舍断三类（法）的人，都是因为修习、多修习了七觉支。

三 是哪七觉支呢？念觉支、[择法觉支、精进觉支、喜觉支、轻安觉支、定觉支、]舍觉支。

四 比丘们！在过去世，任何沙门或婆罗门舍断了三类（法）的人……乃至……将舍断……乃至……正在舍断……都是因为修习、多修习了这七觉支。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.5 Cakkavattivagga 转轮品 (SN 46.41-50, 222-231)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.2 Cakkavattisutta 转轮 (SN 46.42, 223)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Cakkavattisuttaṃ

223. “Rañño, bhikkhave, cakkavattissa pātubhāvā sattannaṃ ratanānaṃ pātubhāvo hoti. Katamesaṃ sattannaṃ? Cakkaratanassa pātubhāvo hoti, hatthiratanassa pātubhāvo hoti, assaratanassa pātubhāvo hoti, maṇiratanassa pātubhāvo hoti, itthiratanassa pātubhāvo hoti, gahapatiratanassa pātubhāvo hoti, pariṇāyakaratanassa pātubhāvo hoti. Rañño, bhikkhave, cakkavattissa pātubhāvā imesaṃ sattannaṃ ratanānaṃ pātubhāvo hoti.

“Tathāgatassa, bhikkhave, pātubhāvā arahato sammāsambuddhassa sattannaṃ bojjhaṅgaratanānaṃ pātubhāvo hoti. Katamesaṃ sattannaṃ? Satisambojjhaṅgassa ratanassa pātubhāvo hoti…pe… upekkhāsambojjhaṅgassa ratanassa pātubhāvo hoti. Tathāgatassa, bhikkhave, pātubhāvā arahato sammāsambuddhassa imesaṃ sattannaṃ bojjhaṅgaratanānaṃ pātubhāvo hotī”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［四二］ 第二 转轮

二 “比丘们！当转轮王出现时，就有七宝的出现。是哪七种呢？

三 出现：轮宝、象宝、马宝、珠宝、女宝、居士宝（主藏臣宝）、将军宝（主兵臣宝）。

比丘们！当转轮王出现时，就出现这七种宝。

四 比丘们！当如来、阿罗汉、正等觉出现时，就有七觉支宝的出现。是哪七种呢？

五 出现：念觉支宝、[择法觉支宝、精进觉支宝、喜觉支宝、轻安觉支宝、定觉支宝、]乃至出现舍觉支宝。比丘们！当如来、阿罗汉、正等觉者出现时，就出现这七种觉支宝。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.5 Cakkavattivagga 转轮品 (SN 46.41-50, 222-231)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.3 Mārasutta 魔 (SN 46.43, 224)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Mārasuttaṃ

224. “Mārasenappamaddanaṃ vo, bhikkhave, maggaṃ desessāmi; taṃ suṇātha. Katamo ca, bhikkhave, mārasenappamaddano maggo? Yadidaṃ – satta bojjhaṅgā. Katame satta? Satisambojjhaṅgo…pe… upekkhāsambojjhaṅgo – ayaṃ kho, bhikkhave, mārasenappamaddano maggo”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

［四三］ 第三 魔

二 “比丘们！我将为你们说摧破魔军之道，你们仔细听。

三 比丘们！什么是摧破魔军之道呢？就是这七觉支。是哪七种呢？念觉支、[择法觉支、精进觉支、喜觉支、轻安觉支、定觉支、]舍觉支。

比丘们！这就是摧破魔军之道。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.5 Cakkavattivagga 转轮品 (SN 46.41-50, 222-231)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.4 Duppaññasutta 愚钝 (SN 46.44, 225)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Duppaññasuttaṃ

225. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “‘duppañño eḷamūgo, duppañño eḷamūgo’ti, bhante, vuccati. Kittāvatā nu kho, bhante, ‘duppañño eḷamūgo’ti vuccatī”ti? “Sattannaṃ kho, bhikkhu, bojjhaṅgānaṃ abhāvitattā abahulīkatattā ‘duppañño eḷamūgo’ti vuccati. Katamesaṃ sattannaṃ? Satisambojjhaṅgassa…pe… upekkhāsambojjhaṅgassa – imesaṃ kho, bhikkhu, sattannaṃ bojjhaṅgānaṃ abhāvitattā abahulīkatattā ‘duppañño eḷamūgo’ti vuccatī”ti. Catutthaṃ.

☸---------------------------------------------------------------------

［四四］ 第四 愚钝

二 那时，有一位比丘来到世尊那里……（省略应有的问候和坐下等描述）……坐在一旁的那位比丘对世尊这样说：

三 “大德！人们说‘愚钝痴傻，愚钝痴傻’。大德！在什么程度上，才被称为‘愚钝痴傻’呢？”

四 “比丘！正是因为没有修习、没有多修习七觉支，才被称为‘愚钝痴傻’。是哪七种呢？念觉支、[择法觉支、精进觉支、喜觉支、轻安觉支、定觉支、]舍觉支。

五 比丘！正是因为没有修习、没有多修习这七觉支，才被称为‘愚钝痴傻’。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.5 Cakkavattivagga 转轮品 (SN 46.41-50, 222-231)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.5 Paññavantasutta 有慧 (SN 46.45, 226)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Paññavantasuttaṃ

226. “‘Paññavā aneḷamūgo, paññavā aneḷamūgo’ti, bhante, vuccati. Kittāvatā nu kho, bhante, ‘paññavā aneḷamūgo’ti vuccatī”ti? “Sattannaṃ kho, bhikkhu, bojjhaṅgānaṃ bhāvitattā bahulīkatattā ‘paññavā aneḷamūgo’ti vuccati. Katamesaṃ sattannaṃ? Satisambojjhaṅgassa…pe… upekkhāsambojjhaṅgassa – imesaṃ kho, bhikkhu, sattannaṃ bojjhaṅgānaṃ bhāvitattā bahulīkatattā ‘paññavā aneḷamūgo’ti vuccatī”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

［四五］ 第五 有慧

三 “大德！人们说‘有智慧而不愚钝，有智慧而不愚钝’。在什么程度上，才被称为‘有智慧而不愚钝’呢？”

四 “比丘！正是因为修习了、多修习了七觉支，才被称为‘有智慧而不愚钝’。是哪七种呢？念觉支、[择法觉支、精进觉支、喜觉支、轻安觉支、定觉支、]舍觉支。

五 比丘！正是因为修习了、多修习了这七觉支，才被称为‘有智慧而不愚钝’。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.5 Cakkavattivagga 转轮品 (SN 46.41-50, 222-231)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.6 Daliddasutta 贫穷 (SN 46.46, 227)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Daliddasuttaṃ

227. “‘Daliddo, daliddo’ti, bhante, vuccati. Kittāvatā nu kho, bhante, ‘daliddo’ti vuccatī”ti? “Sattannaṃ kho, bhikkhu, bojjhaṅgānaṃ abhāvitattā abahulīkatattā ‘daliddo’ti vuccati. Katamesaṃ sattannaṃ? Satisambojjhaṅgassa…pe… upekkhāsambojjhaṅgassa – imesaṃ kho, bhikkhu, sattannaṃ bojjhaṅgānaṃ abhāvitattā abahulīkatattā ‘daliddo’ti vuccatī”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［四六］ 第六 贫穷

三 “大德！人们说‘贫穷，贫穷’。大德！在什么程度上，才被称为‘贫穷’呢？”

四 “比丘！正是因为没有修习、没有多修习七觉支，才被称为‘贫穷’。是哪七种呢？念觉支、[择法觉支、精进觉支、喜觉支、轻安觉支、定觉支、]舍觉支。

五 比丘！正是因为没有修习、没有多修习这七觉支，才被称为‘贫穷’。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.5 Cakkavattivagga 转轮品 (SN 46.41-50, 222-231)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.7 Adaliddasutta不贫穷 (SN 46.47, 228)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Adaliddasuttaṃ

228. “‘Adaliddo, adaliddo’ti, bhante, vuccati. Kittāvatā nu kho, bhante, ‘adaliddo’ti vuccatī”ti? “Sattannaṃ kho, bhikkhu, bojjhaṅgānaṃ bhāvitattā bahulīkatattā ‘adaliddo’ti vuccati. Katamesaṃ sattannaṃ? Satisambojjhaṅgassa …pe… upekkhāsambojjhaṅgassa – imesaṃ kho, bhikkhu, sattannaṃ bojjhaṅgānaṃ bhāvitattā bahulīkatattā ‘adaliddo’ti vuccatī”ti. Sattamaṃ.

☸---------------------------------------------------------------------

［四七］ 第七 不贫穷

三 “大德！人们说‘不贫穷，不贫穷’。大德！在什么程度上，才被称为‘不贫穷’呢？”

四 “比丘！正是因为修习了、多修习了七觉支，才被称为‘不贫穷’。是哪七种呢？念觉支、[择法觉支、精进觉支、喜觉支、轻安觉支、定觉支、]舍觉支。

五 比丘！正是因为修习了、多修习了这七觉支，才被称为‘不贫穷’。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.5 Cakkavattivagga 转轮品 (SN 46.41-50, 222-231)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.8 Ādiccasutta 日轮 (SN 46.48, 229)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Ādiccasuttaṃ

229. “Ādiccassa, bhikkhave, udayato etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ – aruṇuggaṃ. Evameva kho, bhikkhave, bhikkhuno sattannaṃ bojjhaṅgānaṃ uppādāya etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ – kalyāṇamittatā. Kalyāṇamittassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ – satta bojjhaṅge bhāvessati, satta bojjhaṅge bahulīkarissati. Kathañca, bhikkhave, bhikkhu kalyāṇamitto satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkaroti? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ…pe… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ kho, bhikkhave, bhikkhu kalyāṇamitto satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkarotī”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［四八］ 第八 日轮

二 “比丘们！太阳升起时，它的先导、它的前相，是黎明的曙光。比丘们！同样地，对于比丘七觉支的生起，它的先导、它的前相，就是善友。

三 比丘们！对于有善友的比丘，可以期望他会修习七觉支、多修习七觉支。

比丘们！有善友的比丘，是如何修习七觉支、多修习七觉支的呢？

四 比丘们！在此，有比丘依远离、依离贪、依灭尽，导向舍离，修习念觉支……[择法觉支……精进觉支……喜觉支……轻安觉支……定觉支]……依远离、依离贪、依灭尽，导向舍离，修习舍觉支。

比丘们！有善友的比丘，就是这样修习七觉支、多修习七觉支。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.5 Cakkavattivagga 转轮品 (SN 46.41-50, 222-231)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.9 Ajjhattikaṅgasutta 内在因素（一） (SN 46.49, 230)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Ajjhattikaṅgasuttaṃ

230. “Ajjhattikaṃ, bhikkhave, aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi sattannaṃ bojjhaṅgānaṃ uppādāya, yathayidaṃ – bhikkhave, yonisomanasikāro. Yonisomanasikārasampannassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ – satta bojjhaṅge bhāvessati, satta bojjhaṅge bahulīkarissati. Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkaroti? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ…pe… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ kho, bhikkhave, bhikkhu yonisomanasikārasampanno satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkarotī”ti. Navamaṃ.

☸---------------------------------------------------------------------

［四九］ 第九 内在因素（一）

二 “比丘们！就内在因素而言，我未见到任何其它单一因素，能如此导致七觉支生起，比丘们，如同这个——如理作意。

三 比丘们！对于具备如理作意的比丘，可以期望他会修习七觉支、多修习七觉支。

比丘们！具备如理作意的比丘，是如何修习七觉支、多修习七觉支的呢？

四 比丘们！在此，有比丘依远离、依离贪、依灭尽，导向舍离，修习念觉支……[择法觉支……精进觉支……喜觉支……轻安觉支……定觉支]……依远离、依离贪、依灭尽，导向舍离，修习舍觉支。

五 比丘们！具备如理作意的比丘，就是这样修习七觉支、多修习七觉支。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.5 Cakkavattivagga 转轮品 (SN 46.41-50, 222-231)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.10 Bāhiraṅgasutta 外在因素（二） (SN 46.50, 231)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Bāhiraṅgasuttaṃ

231. “Bāhiraṃ, bhikkhave, aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi sattannaṃ bojjhaṅgānaṃ uppādāya, yathayidaṃ – bhikkhave, kalyāṇamittatā. Kalyāṇamittassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ – satta bojjhaṅge bhāvessati, satta bojjhaṅge bahulīkarissati. Kathañca, bhikkhave, bhikkhu kalyāṇamitto satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkaroti? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ…pe… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ kho, bhikkhave, bhikkhu kalyāṇamitto satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkarotī”ti. Dasamaṃ.

Cakkavattivaggo pañcamo.

Tassuddānaṃ –

Vidhā cakkavatti māro, duppañño paññavena ca;

Daliddo adaliddo ca, ādiccaṅgena te dasāti.

☸---------------------------------------------------------------------

［五〇］ 第十 外在因素（二）

二 “比丘们！就外在因素而言，我未见到任何其它单一因素，能如此导致七觉支生起，比丘们，如同这个——善友关系。

三 比丘们！对于有善友的比丘，可以期望他会修习七觉支、多修习七觉支。

比丘们！有善友的比丘，是如何修习七觉支、多修习七觉支的呢？

四 比丘们！在此，有比丘依远离、依离贪、依灭尽，导向舍离，修习念觉支……[择法觉支……精进觉支……喜觉支……轻安觉支……定觉支]……依远离、依离贪、依灭尽，导向舍离，修习舍觉支。

比丘们！有善友的比丘，就是这样修习七觉支、多修习七觉支。”

第五转轮品（终）

本品的摄颂是：

类、转轮与魔，

愚钝与有慧，

贫穷与不贫穷，

日轮二因素，

合起来共为十。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2559.11.10 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.6 Sākacchavagga 觉支总摄品 (SN 46.51-56, 232-237)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.6.1 Āhārasutta 食经 (SN 46.51, 232)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Sākacchavaggo

觉支总摄品

1. Āhārasuttaṃ

食经

232. Sāvatthinidānaṃ.

舍卫城因缘。

“Pañcannañca, bhikkhave, nīvaraṇānaṃ sattannañca bojjhaṅgānaṃ āhārañca anāhārañca desessāmi; taṃ suṇātha.

“诸比丘！我将为你们演说五盖与七觉支的食粮和非食粮；你们仔细听。”

☆ 五盖食（不如理作意） ➾ ① 净相（爱欲）、② 瞋相（瞋恚）、③ 倦怠（昏沉睡眠）、④ 心乱（掉举追悔）、⑤ 怀疑（疑惑）。

Ko ca, bhikkhave, āhāro

【一、盖食】“➊ 诸比丘！什么是能让未生的贪欲生起，已生的贪欲增长、扩大的食粮呢？（贪欲）

anuppannassa vā kāmacchandassa uppādāya, uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya?

使未生的贪欲生起，已生的贪欲增长、扩大呢？

Atthi, bhikkhave, subhanimittaṃ.

诸比丘！有净相。

Tattha ayonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā kāmacchandassa uppādāya, uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya.

对此多多进行不如理作意——这就是能让未生的贪欲生起，已生的贪欲增长、扩大的食粮。

“Ko ca, bhikkhave, āhāro

➋ 诸比丘！什么是能让未生的瞋恚生起，已生的瞋恚增长、扩大的食粮呢？（瞋恚）

anuppannassa vā byāpādassa uppādāya, uppannassa vā byāpādassa bhiyyobhāvāya vepullāya?

使未生的瞋恚生起，已生的瞋恚增长、扩大呢？

Atthi, bhikkhave, paṭighanimittaṃ.

诸比丘！有瞋恚相。

Tattha ayonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā byāpādassa uppādāya, uppannassa vā byāpādassa bhiyyobhāvāya vepullāya.

对此多多进行不如理作意——这就是能让未生的瞋恚生起，已生的瞋恚增长、扩大的食粮。

“Ko ca, bhikkhave, āhāro

➌ 诸比丘！什么是能让未生的昏沉睡眠生起，已生的昏沉睡眠增长、扩大的食粮呢？（昏沉睡眠）

anuppannassa vā thinamiddhassa uppādāya, uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāya?

使未生的昏沉睡眠生起，已生的昏沉睡眠增长、扩大呢？

Atthi, bhikkhave, arati tandi vijambhitā bhattasammado cetaso ca līnattaṃ.

诸比丘！有不喜乐、疲倦、呵欠、食后昏沉以及心的退缩。

Tattha ayonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā thinamiddhassa uppādāya, uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāya.

对此多多进行不如理作意——这就是能让未生的昏沉睡眠生起，已生的昏沉睡眠增长、扩大的食粮。

“Ko ca, bhikkhave, āhāro

➍ 诸比丘！什么是能让未生的掉举追悔生起，已生的掉举追悔增长、扩大的食粮呢？（掉举追悔）

anuppannassa vā uddhaccakukkuccassa uppādāya, uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāya?

使未生的掉举追悔生起，已生的掉举追悔增长、扩大呢？

Atthi, bhikkhave, cetaso avūpasamo.

诸比丘！有心的不宁静。

Tattha ayonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā uddhaccakukkuccassa uppādāya, uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāya.

对此多多进行不如理作意——这就是能让未生的掉举追悔生起，已生的掉举追悔增长、扩大的食粮。

“Ko ca, bhikkhave, āhāro

➎ 诸比丘！什么是能让未生的疑惑生起，已生的疑惑增长、扩大的食粮呢？（疑惑）

anuppannāya vā vicikicchāya uppādāya, uppannāya vā vicikicchāya bhiyyobhāvāya vepullāya?

使未生的疑惑生起，已生的疑惑增长、扩大呢？

Atthi, bhikkhave, vicikicchāṭṭhānīyā dhammā.

诸比丘！有引发疑惑的诸法。

Tattha ayonisomanasikārabahulīkāro – ayamāhāro anuppannāya vā vicikicchāya uppādāya, uppannāya vā vicikicchāya bhiyyobhāvāya vepullāya.

对此多多进行不如理作意——这就是能让未生的疑惑生起，已生的疑惑增长、扩大的食粮。”

☆ 七觉支食（如理作意） ➾ ① 心系念住（念觉支）、② 善于择法（择法觉支）、③ 发起精进（精进觉支）、④ 心住于喜（喜觉支）、⑤ 身心轻安（轻安觉支）、⑥ 心一境性（定觉支）、⑦ 舍念清净（舍觉支）。

“Ko ca, bhikkhave, āhāro

【二、觉支食】“➀ 诸比丘！什么是能让未生的念觉支生起，已生的念觉支得到修习圆满的食粮呢？（念觉支）

anuppannassa vā satisambojjhaṅgassa uppādāya, uppannassa vā satisambojjhaṅgassa bhāvanāya pāripūriyā?

使未生的念觉支生起，已生的念觉支得到修习圆满呢？

Atthi, bhikkhave, satisambojjhaṅgaṭṭhānīyā dhammā.

诸比丘！有能令念觉支安住的诸法。

Tattha yonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā satisambojjhaṅgassa uppādāya, uppannassa vā satisambojjhaṅgassa bhāvanāya pāripūriyā.

对此多多进行如理作意——这就是能让未生的念觉支生起，已生的念觉支得到修习圆满的食粮。

“Ko ca, bhikkhave, āhāro

➁ 诸比丘！什么是能让未生的择法觉支生起，已生的择法觉支得到修习圆满的食粮呢？（择法觉支）

anuppannassa vā dhammavicayasambojjhaṅgassa uppādāya, uppannassa vā dhammavicayasambojjhaṅgassa bhāvanāya pāripūriyā?

使未生的择法觉支生起，已生的择法觉支得到修习圆满呢？

Atthi, bhikkhave, kusalākusalā dhammā sāvajjānavajjā dhammā hīnapaṇītā dhammā kaṇhasukkasappaṭibhāgā dhammā.

诸比丘！有善与不善法、有罪与无罪法、低劣与胜妙法、黑白对偶法。

Tattha yonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā dhammavicayasambojjhaṅgassa uppādāya, uppannassa vā dhammavicayasambojjhaṅgassa bhāvanāya pāripūriyā.

对此多多进行如理作意——这就是能让未生的择法觉支生起，已生的择法觉支得到修习圆满的食粮。

“Ko ca, bhikkhave, āhāro

➂ 诸比丘！什么是能让未生的精进觉支生起，已生的精进觉支得到修习圆满的食粮呢？（精进觉支）

anuppannassa vā vīriyasambojjhaṅgassa uppādāya, uppannassa vā vīriyasambojjhaṅgassa bhāvanāya pāripūriyā?

使未生的精进觉支生起，已生的精进觉支得到修习圆满呢？

Atthi, bhikkhave, ārambhadhātu nikkamadhātu parakkamadhātu.

诸比丘！有发起界、策励界、勇猛界。

Tattha yonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā vīriyasambojjhaṅgassa uppādāya, uppannassa vā vīriyasambojjhaṅgassa bhāvanāya pāripūriyā.

对此多多进行如理作意——这就是能让未生的精进觉支生起，已生的精进觉支得到修习圆满的食粮。

“Ko ca, bhikkhave, āhāro

➃ 诸比丘！什么是能让未生的喜觉支生起，已生的喜觉支得到修习圆满的食粮呢？（喜觉支）

anuppannassa vā pītisambojjhaṅgassa uppādāya, uppannassa vā pītisambojjhaṅgassa bhāvanāya pāripūriyā?

使未生的喜觉支生起，已生的喜觉支得到修习圆满呢？

Atthi, bhikkhave, pītisambojjhaṅgaṭṭhānīyā dhammā.

诸比丘！有能令喜觉支安住的诸法。

Tattha yonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā pītisambojjhaṅgassa uppādāya, uppannassa vā pītisambojjhaṅgassa bhāvanāya pāripūriyā.

对此多多进行如理作意——这就是能让未生的喜觉支生起，已生的喜觉支得到修习圆满的食粮。

“Ko ca, bhikkhave, āhāro

➄ 诸比丘！什么是能让未生的轻安觉支生起，已生的轻安觉支得到修习圆满的食粮呢？（轻安觉支）

anuppannassa vā passaddhisambojjhaṅgassa uppādāya, uppannassa vā passaddhisambojjhaṅgassa bhāvanāya pāripūriyā?

使未生的轻安觉支生起，已生的轻安觉支得到修习圆满呢？

Atthi, bhikkhave, kāyappassaddhi cittappassaddhi.

诸比丘！有身轻安、心轻安。

Tattha yonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā passaddhisambojjhaṅgassa uppādāya, uppannassa vā passaddhisambojjhaṅgassa bhāvanāya pāripūriyā.

对此多多进行如理作意——这就是能让未生的轻安觉支生起，已生的轻安觉支得到修习圆满的食粮。

“Ko ca, bhikkhave, āhāro

➅ 诸比丘！什么是能让未生的定觉支生起，已生的定觉支得到修习圆满的食粮呢？（定觉支）

anuppannassa vā samādhisambojjhaṅgassa uppādāya, uppannassa vā samādhisambojjhaṅgassa bhāvanāya pāripūriyā?

使未生的定觉支生起，已生的定觉支得到修习圆满呢？

Atthi, bhikkhave, samathanimittaṃ abyagganimittaṃ.

诸比丘！有奢摩他相（止相）、不散乱相。

Tattha yonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā samādhisambojjhaṅgassa uppādāya, uppannassa vā samādhisambojjhaṅgassa bhāvanāya pāripūriyā.

对此多多进行如理作意——这就是能让未生的定觉支生起，已生的定觉支得到修习圆满的食粮。

“Ko ca, bhikkhave, āhāro

➆ 诸比丘！什么是能让未生的舍觉支生起，已生的舍觉支得到修习圆满的食粮呢？（舍觉支）

anuppannassa vā upekkhāsambojjhaṅgassa uppādāya, uppannassa vā upekkhāsambojjhaṅgassa bhāvanāya pāripūriyā?

使未生的舍觉支生起，已生的舍觉支得到修习圆满呢？

Atthi, bhikkhave, upekkhāsambojjhaṅgaṭṭhānīyā dhammā.

诸比丘！有能令舍觉支安住的诸法。

Tattha yonisomanasikārabahulīkāro – ayamāhāro anuppannassa vā upekkhāsambojjhaṅgassa uppādāya, uppannassa vā upekkhāsambojjhaṅgassa bhāvanāya pāripūriyā.

对此多多进行如理作意——这就是能让未生的舍觉支生起，已生的舍觉支得到修习圆满的食粮。”

☆ 五盖无食（如理作意） ➾ ① 观不净相（爱欲）、② 慈心解脱（瞋恚）、③ 发起精进（昏沉睡眠）、④ 内心寂静（掉举追悔）、⑤ 善于择法（疑惑）。

“Ko ca, bhikkhave, anāhāro

【三、盖之非食粮】“➊ 诸比丘！什么是能让未生的贪欲不生起，已生的贪欲不增长、不扩大的非食粮呢？（贪欲）

anuppannassa vā kāmacchandassa uppādāya, uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya?

使未生的贪欲不生起，已生的贪欲，不会增长、扩大呢？

Atthi, bhikkhave, asubhanimittaṃ.

诸比丘！有不净相。

Tattha yonisomanasikārabahulīkāro – ayamanāhāro anuppannassa vā kāmacchandassa uppādāya, uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya.

对此多多进行如理作意——这就是能让未生的贪欲不生起，已生的贪欲不会增长、扩大的非食粮。

“Ko ca, bhikkhave, anāhāro

➋ 诸比丘！什么是能让未生的瞋恚不生起，已生的瞋恚不增长、不扩大的非食粮呢？（瞋恚）

anuppannassa vā byāpādassa uppādāya, uppannassa vā byāpādassa bhiyyobhāvāya vepullāya?

使未生的瞋恚不生起，已生的瞋恚，不会增长、扩大呢？

Atthi, bhikkhave, mettācetovimutti.

诸比丘！有慈心解脱。

Tattha yonisomanasikārabahulīkāro – ayamanāhāro anuppannassa vā byāpādassa uppādāya, uppannassa vā byāpādassa bhiyyobhāvāya vepullāya.

对此多多进行如理作意——这就是能让未生的瞋恚不生起，已生的瞋恚不会增长、扩大的非食粮。

“Ko ca, bhikkhave, anāhāro

➌ 诸比丘！什么是能让未生的昏沉睡眠不生起，已生的昏沉睡眠不增长、不扩大的非食粮呢？（昏沉睡眠）

anuppannassa vā thinamiddhassa uppādāya, uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāya?

使未生的昏沉睡眠不生起，已生的昏沉睡眠，不会增长、扩大呢？

Atthi, bhikkhave, ārambhadhātu nikkamadhātu parakkamadhātu.

诸比丘！有发起界、策励界、勇猛界。

Tattha yonisomanasikārabahulīkāro – ayamanāhāro anuppannassa vā thinamiddhassa uppādāya, uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāya.

对此多多进行如理作意——这就是能让未生的昏沉睡眠不生起，已生的昏沉睡眠不会增长、扩大的非食粮。

“Ko ca, bhikkhave, anāhāro

➍ 诸比丘！什么是能让未生的掉举追悔不生起，已生的掉举追悔不增长、不扩大的非食粮呢？（掉举追悔）

anuppannassa vā uddhaccakukkuccassa uppādāya, uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāya?

使未生的掉举追悔不生起，已生的掉举追悔，不会增长、扩大呢？

Atthi, bhikkhave, cetaso vūpasamo.

诸比丘！有心的寂静。

Tattha yonisomanasikārabahulīkāro – ayamanāhāro anuppannassa vā uddhaccakukkuccassa uppādāya, uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāya.

对此多多进行如理作意——这就是能让未生的掉举追悔不生起，已生的掉举追悔不会增长、扩大的非食粮。

“Ko ca, bhikkhave, anāhāro

➎ 诸比丘！什么是能让未生的疑惑不生起，已生的疑惑不增长、不扩大的非食粮呢？（疑惑）

anuppannāya vā vicikicchāya uppādāya, uppannāya vā vicikicchāya bhiyyobhāvāya vepullāya?

使未生的疑惑不生起，已生的疑惑，不会增长、扩大呢？

Atthi, bhikkhave, kusalākusalā dhammā sāvajjānavajjā dhammā hīnapaṇītā dhammā kaṇhasukkasappaṭibhāgā dhammā.

诸比丘！有善与不善法、有罪与无罪法、低劣与胜妙法、黑白对偶法。

Tattha yonisomanasikārabahulīkāro – ayamanāhāro anuppannāya vā vicikicchāya uppādāya, uppannāya vā vicikicchāya bhiyyobhāvāya vepullāya.

对此多多进行如理作意——这就是能让未生的疑惑不生起，已生的疑惑不会增长、扩大的非食粮。”

☆ 七觉支无食（不如理作意） ➾ ① 忘失念住（念觉支）、② 不善择法（择法觉支）、③ 不勤精进（精进觉支）、④ 不住于喜（喜觉支）、⑤ 身心不安（轻安觉支）、⑥ 不得定相（定觉支）、⑦ 不住于舍（舍觉支）。

“Ko ca, bhikkhave, anāhāro

【四、觉支之非食粮】“➀ 诸比丘！什么是能让未生的念觉支不生起，已生的念觉支不能修习圆满的非食粮呢？（念觉支）

anuppannassa vā satisambojjhaṅgassa uppādāya, uppannassa vā satisambojjhaṅgassa bhāvanāya pāripūriyā?

使未生的念觉支不生起，已生的念觉支，不能修习圆满呢？

Atthi, bhikkhave, satisambojjhaṅgaṭṭhānīyā dhammā.

诸比丘！有能令念觉支安住的诸法。

Tattha amanasikārabahulīkāro – ayamanāhāro anuppannassa vā satisambojjhaṅgassa uppādāya, uppannassa vā satisambojjhaṅgassa bhāvanāya pāripūriyā.

对此多多进行不作意、不如理作意——这就是能让未生的念觉支不生起，已生的念觉支不能修习圆满的非食粮。

“Ko ca, bhikkhave, anāhāro

➁ 诸比丘！什么是能让未生的择法觉支不生起，已生的择法觉支不能修习圆满的非食粮呢？（择法觉支）

anuppannassa vā dhammavicayasambojjhaṅgassa uppādāya, uppannassa vā dhammavicayasambojjhaṅgassa bhāvanāya pāripūriyā?

使未生的择法觉支不生起，已生的择法觉支，不能修习圆满呢？

Atthi, bhikkhave, kusalākusalā dhammā sāvajjānavajjā dhammā hīnapaṇītā dhammā kaṇhasukkasappaṭibhāgā dhammā.

诸比丘！有善与不善法、有罪与无罪法、低劣与胜妙法、黑白对偶法。

Tattha amanasikārabahulīkāro – ayamanāhāro anuppannassa vā dhammavicayasambojjhaṅgassa uppādāya, uppannassa vā dhammavicayasambojjhaṅgassa bhāvanāya pāripūriyā.

对此多多进行不作意、不如理作意——这就是能让未生的择法觉支不生起，已生的择法觉支不能修习圆满的非食粮。

“Ko ca, bhikkhave, anāhāro

➂ 诸比丘！什么是能让未生的精进觉支不生起，已生的精进觉支不能修习圆满的非食粮呢？（精进觉支）

anuppannassa vā vīriyasambojjhaṅgassa uppādāya, uppannassa vā vīriyasambojjhaṅgassa bhāvanāya pāripūriyā?

使未生的精进觉支不生起，已生的精进觉支，不能修习圆满呢？

Atthi, bhikkhave, ārambhadhātu nikkamadhātu parakkamadhātu.

诸比丘！有发起界、策励界、勇猛界。

Tattha amanasikārabahulīkāro – ayamanāhāro anuppannassa vā vīriyasambojjhaṅgassa uppādāya, uppannassa vā vīriyasambojjhaṅgassa bhāvanāya pāripūriyā.

对此多多进行不作意、不如理作意——这就是能让未生的精进觉支不生起，已生的精进觉支不能修习圆满的非食粮。

“Ko ca, bhikkhave, anāhāro

➃ 诸比丘！什么是能让未生的喜觉支不生起，已生的喜觉支不能修习圆满的非食粮呢？（喜觉支）

anuppannassa vā pītisambojjhaṅgassa uppādāya, uppannassa vā pītisambojjhaṅgassa bhāvanāya pāripūriyā?

使未生的喜觉支不生起，已生的喜觉支，不能修习圆满呢？

Atthi, bhikkhave, pītisambojjhaṅgaṭṭhānīyā dhammā.

诸比丘！有能令喜觉支安住的诸法。

Tattha amanasikārabahulīkāro – ayamanāhāro anuppannassa vā pītisambojjhaṅgassa uppādāya, uppannassa vā pītisambojjhaṅgassa bhāvanāya pāripūriyā.

对此多多进行不作意、不如理作意——这就是能让未生的喜觉支不生起，已生的喜觉支不能修习圆满的非食粮。

“Ko ca, bhikkhave, anāhāro

➄ 诸比丘！什么是能让未生的轻安觉支不生起，已生的轻安觉支不能修习圆满的非食粮呢？（轻安觉支）

anuppannassa vā passaddhisambojjhaṅgassa uppādāya, uppannassa vā passaddhisambojjhaṅgassa bhāvanāya pāripūriyā?

使未生的轻安觉支不生起，已生的轻安觉支，不能修习圆满呢？

Atthi, bhikkhave, kāyappassaddhi cittappassaddhi.

诸比丘！有身轻安、心轻安。

Tattha amanasikārabahulīkāro – ayamanāhāro anuppannassa vā passaddhisambojjhaṅgassa uppādāya, uppannassa vā passaddhisambojjhaṅgassa bhāvanāya pāripūriyā.

对此多多进行不作意、不如理作意——这就是能让未生的轻安觉支不生起，已生的轻安觉支不能修习圆满的非食粮。

“Ko ca, bhikkhave, anāhāro

➅ 诸比丘！什么是能让未生的定觉支不生起，已生的定觉支不能修习圆满的非食粮呢？（定觉支）

anuppannassa vā samādhisambojjhaṅgassa uppādāya, uppannassa vā samādhisambojjhaṅgassa bhāvanāya pāripūriyā?

使未生的定觉支不生起，已生的定觉支不能修习圆满呢？

Atthi, bhikkhave, samathanimittaṃ abyagganimittaṃ.

诸比丘！有奢摩他相（止相）、不散乱相。

Tattha amanasikārabahulīkāro – ayamanāhāro anuppannassa vā samādhisambojjhaṅgassa uppādāya, uppannassa vā samādhisambojjhaṅgassa bhāvanāya pāripūriyā.

对此多多进行不作意、不如理作意——这就是能让未生的定觉支不生起，已生的定觉支不能修习圆满的非食粮。

“Ko ca, bhikkhave, anāhāro

➆ 诸比丘！什么是能让未生的舍觉支不生起，已生的舍觉支不能修习圆满的非食粮呢？（舍觉支）

anuppannassa vā upekkhāsambojjhaṅgassa uppādāya, uppannassa vā upekkhāsambojjhaṅgassa bhāvanāya pāripūriyā?

使未生的舍觉支不生起，已生的舍觉支，不能修习圆满呢？

Atthi, bhikkhave, upekkhāsambojjhaṅgaṭṭhānīyā dhammā.

诸比丘！有能令舍觉支安住的诸法。

Tattha amanasikārabahulīkāro – ayamanāhāro anuppannassa vā upekkhāsambojjhaṅgassa uppādāya, uppannassa vā upekkhāsambojjhaṅgassa bhāvanāya pāripūriyā”ti.

对此多多进行不作意、不如理作意——这就是能让未生的舍觉支不生起，已生的舍觉支不能修习圆满的非食粮。”

Paṭhamaṃ.

食经 ～觉支总摄品‧第一经终

～《觉支相应‧觉支总摄品‧Āhārasutta 食经》(SN 46.51, 232)

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.8.20 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.6 Sākacchavagga 觉支总摄品 (SN 46.51-56, 232-237)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.6.2 Pariyāyasutta 不共教说经 (SN 46.52, 233)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Pariyāyasuttaṃ

不共教说经

233. Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pavisiṃsu.

那时，有许多比丘，在上午时分，穿好下衣、持好衣、钵，进入舍卫城乞食。

Atha kho tesaṃ bhikkhūnaṃ etadahosi – “atippago kho tāva sāvatthiyaṃ piṇḍāya carituṃ. Yaṃnūna mayaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyāmā”ti.

那时，那些比丘这样想：‘现在去舍卫城乞食还太早了。我们不如先去其他学派修行者的园林吧。’

Atha kho te bhikkhū yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkamiṃsu;

于是，那些比丘前往其他学派游方者的园林。

upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodiṃsu.

Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu.

到达后，他们与那些其他学派的游方者互相问候，说了些友善、值得记忆的话后，在一旁坐下。

Ekamantaṃ nisinne kho te bhikkhū aññatitthiyā paribbājakā etadavocuṃ –

那些其他学派的游方者对坐在一旁的比丘们说道：

“Samaṇo, āvuso, gotamo sāvakānaṃ evaṃ dhammaṃ deseti – ‘etha tumhe, bhikkhave, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe satta bojjhaṅge yathābhūtaṃ bhāvethā’ti.

“朋友们！沙门乔达摩这样教导他的弟子们说：‘诸比丘！你们要断除心的随烦恼、令智慧衰弱的五盖，应当如实地修习七觉支。’

Mayampi kho, āvuso, sāvakānaṃ evaṃ dhammaṃ desema – ‘etha tumhe, āvuso, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe satta bojjhaṅge yathābhūtaṃ bhāvethā’ti.

朋友们！我们也这样教导我们的弟子们说：‘朋友们！你们要断除心的随烦恼、令智慧衰弱的五盖，应当如实地修习七觉支。’

Idha no, āvuso, ko viseso, ko adhippayāso, kiṃ nānākaraṇaṃ samaṇassa vā gotamassa amhākaṃ vā, yadidaṃ – dhammadesanāya vā dhammadesanaṃ, anusāsaniyā vā anusāsanin”ti?

朋友们！在这方面，沙门乔达摩和我们之间，在说法对说法、教导对教导上，到底有什么差别、什么特点、什么不同呢？”

Atha kho te bhikkhū tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandiṃsu nappaṭikkosiṃsu; anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamiṃsu – “bhagavato santike etassa bhāsitassa atthaṃ ājānissāmā”ti.

那时，那些比丘对其他学派游方者所说的话，既不赞同也不反对。不赞同也不反对，他们从座位上起来离开了，心里想着：‘我们到世尊那里去了解这话的含义吧。’

Atha kho te bhikkhū sāvatthiṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu.

之后，那些比丘到舍卫城乞食完毕，吃过饭，从乞食处回来，前往世尊的住处。到达后，顶礼世尊，在一旁坐下。

Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –

坐在一旁的那些比丘对世尊禀告说：

“Idha mayaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pavisimha.

“尊者！今天我们上午时分，穿好下衣、持好衣、钵，进入舍卫城乞食。

Tesaṃ no, bhante, amhākaṃ etadahosi – ‘atippago kho tāva sāvatthiyaṃ piṇḍāya carituṃ, yaṃnūna mayaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyāmā’ti.

尊者！那时我们这样想：‘现在去舍卫城乞食还太早，我们不如去其他学派游方者的园林吧。’

Atha kho mayaṃ, bhante, yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkamimha; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodimha. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdimha.

尊者！于是我们前往其他学派游方者的园林。到达后，与那些其他学派的游方者互相问候，说了些友善、值得记忆的话后，在一旁坐下。

Ekamantaṃ nisinne kho amhe, bhante, aññatitthiyā paribbājakā etadavocuṃ –

尊者！那时，那些其他学派的游方者对坐在一旁的我们说道：

“Samaṇo, āvuso, gotamo sāvakānaṃ evaṃ dhammaṃ deseti ‘etha tumhe, bhikkhave, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe satta bojjhaṅge yathābhūtaṃ bhāvethā’ti. Mayampi kho, āvuso, sāvakānaṃ evaṃ dhammaṃ desema – ‘etha tumhe, āvuso, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe satta bojjhaṅge yathābhūtaṃ bhāvethā’ti. Idha no, āvuso, ko viseso, ko adhippayāso, kiṃ nānākaraṇaṃ samaṇassa vā gotamassa amhākaṃ vā, yadidaṃ – dhammadesanāya vā dhammadesanaṃ, anusāsaniyā vā anusāsanin”ti?

‘朋友们！沙门乔达摩这样教导他的弟子们说：“诸比丘！你们要断除心的随烦恼、令智慧衰弱的五盖，应当如实地修习七觉支。”

朋友们！我们也这样教导我们的弟子们说：“朋友们！你们要断除心的随烦恼、令智慧衰弱的五盖，应当如实地修习七觉支。”

朋友们！在这方面，沙门乔达摩和我们之间，在说法对说法、教导对教导上，到底有什么差别、什么特点、什么不同呢？’

“Atha kho mayaṃ, bhante, tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandimha nappaṭikkosimha, anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamimha – ‘bhagavato santike etassa bhāsitassa atthaṃ ājānissāmā’”ti.

尊者！那时，我们对其他学派游方者所说的话，既不赞同也不反对。不赞同也不反对，就从座位上起来离开了，心里想着：‘我们到世尊那里去了解这话的含义吧。’”

“Evaṃvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā – ‘atthi panāvuso, pariyāyo, yaṃ pariyāyaṃ āgamma pañca nīvaraṇā dasa honti, satta bojjhaṅgā catuddasā’ti.

“诸比丘！对于这样说的其他学派游方者，你们应该这样回答：‘朋友们！有一种解说方式（pariyāya），依据这种解说方式，五盖就成了十种，七觉支就成了十四种。’

Evaṃ puṭṭhā, bhikkhave, aññatitthiyā paribbājakā na ceva sampāyissanti, uttariñca vighātaṃ āpajjissanti.

诸比丘！被这样问到时，其他学派的游方者将无法回答，进而陷入困惑。

Taṃ kissa hetu? Yathā taṃ, bhikkhave, avisayasmiṃ.

这是什么原因呢？诸比丘！因为那不是他们的境界。

“Nāhaṃ taṃ, bhikkhave, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yo imesaṃ pañhānaṃ veyyākaraṇena cittaṃ ārādheyya, aññatra tathāgatena vā tathāgatasāvakena vā ito vā pana sutvā”.

诸比丘！我不认为在有天神、魔罗、梵天的世界里，在沙门、婆罗门、天神、人类的众生中，有谁能以对这些问题的解答而使人心满意足，除非是如来，或是如来的弟子，或是从他们那里听闻过的人。”

☼ 【七觉支与五盖 ─➢ 修习境界，不共教说】

“Katamo ca, bhikkhave, pariyāyo, yaṃ pariyāyaṃ āgamma pañca nīvaraṇā dasa honti?

“诸比丘！是哪一种解说方式（pariyāya）？依据它，五盖成为十种呢？

第一章 ✫ 五盖为十

Yadapi, bhikkhave, ajjhattaṃ kāmacchando tadapi nīvaraṇaṃ, yadapi bahiddhā kāmacchando tadapi nīvaraṇaṃ. ‘Kāmacchandanīvaraṇan’ti iti hidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti.

诸比丘！➊ 内在的贪欲是一种盖，➋ 外在的贪欲也是一种盖。‘贪欲盖’这个名称就是由此而来的。因此，依据这种解说方式，它就有两种。

Yadapi, bhikkhave, ajjhattaṃ byāpādo tadapi nīvaraṇaṃ, yadapi bahiddhā byāpādo tadapi nīvaraṇaṃ. ‘Byāpādanīvaraṇan’ti iti hidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti.

诸比丘！➌ 内在的瞋恚是一种盖，➍ 外在的瞋恚也是一种盖。‘瞋恚盖’这个名称就是由此而来的。因此，依据这种解说方式，它就有两种。

Yadapi, bhikkhave, thinaṃ tadapi nīvaraṇaṃ, yadapi middhaṃ tadapi nīvaraṇaṃ. ‘Thinamiddhanīvaraṇan’ti iti hidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti.

诸比丘！➎ 昏沉是一种盖，➏ 睡眠也是一种盖。‘昏沉睡眠盖’这个名称就是由此而来的。因此，依据这种解说方式，它就有两种。

Yadapi, bhikkhave, uddhaccaṃ tadapi nīvaraṇaṃ, yadapi kukkuccaṃ tadapi nīvaraṇaṃ. ‘Uddhaccakukkuccanīvaraṇan’ti iti hidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti.

诸比丘！➐ 掉举是一种盖，➑ 追悔也是一种盖。‘掉举追悔盖’这个名称就是由此而来的。因此，依据这种解说方式，它就有两种。

Yadapi, bhikkhave, ajjhattaṃ dhammesu vicikicchā tadapi nīvaraṇaṃ, yadapi bahiddhā dhammesu vicikicchā tadapi nīvaraṇaṃ. ‘Vicikicchānīvaraṇan’ti iti hidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti.

诸比丘！➒ 对内在诸法的疑惑是一种盖，➓ 对外在诸法的疑惑也是一种盖。‘疑惑盖’这个名称就是由此而来的。因此，依据这种解说方式，它就有两种。

Ayaṃ kho, bhikkhave, pariyāyo, yaṃ pariyāyaṃ āgamma pañca nīvaraṇā dasa honti.

诸比丘！这就是那种解说方式，依据这种解说方式，五盖就成了十种。

第二章 ✫ 七觉支成为十四

Katamo ca, bhikkhave, pariyāyo, yaṃ pariyāyaṃ āgamma satta bojjhaṅgā catuddasa honti?

诸比丘！是哪一种解说方式？依据它，七觉支成为十四种呢？

Yadapi, bhikkhave, ajjhattaṃ dhammesu sati tadapi satisambojjhaṅgo, yadapi bahiddhā dhammesu sati tadapi satisambojjhaṅgo. ‘Satisambojjhaṅgo’ti iti hidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti.

诸比丘！① 对内在诸法的念，是‘念觉支’；② 对外在诸法的念，也是‘念觉支’。‘念觉支’这个名称，就是由此而来的。因此，依据这种解说方式，它就有两种。

Yadapi, bhikkhave, ajjhattaṃ dhammesu paññāya pavicinati [pavicināti (ka.)] pavicarati parivīmaṃsamāpajjati tadapi dhammavicayasambojjhaṅgo, yadapi bahiddhā dhammesu paññāya pavicinati pavicarati parivīmaṃsamāpajjati tadapi dhammavicayasambojjhaṅgo. ‘Dhammavicayasambojjhaṅgo’ti iti hidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti.

诸比丘！③ 用智慧对内在诸法进行辨别、考察、审视，是‘择法觉支’；④ 用智慧对外在诸法进行辨别、考察、审视，也是‘择法觉支’。‘择法觉支’这个名称，就是由此而来的。因此，依据这种解说方式，它就有两种。

Yadapi, bhikkhave, kāyikaṃ vīriyaṃ tadapi vīriyasambojjhaṅgo, yadapi cetasikaṃ vīriyaṃ tadapi vīriyasambojjhaṅgo. ‘Vīriyasambojjhaṅgo’ti iti hidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti.

诸比丘！⑤ 身体的精进，是‘精进觉支’；⑥ 心力的精进，也是‘精进觉支’。‘精进觉支’这个名称，就是由此而来的。因此，依据这种解说方式，它就有两种。

Yadapi, bhikkhave, savitakkasavicārā pīti tadapi pītisambojjhaṅgo, yadapi avitakkaavicārā pīti tadapi pītisambojjhaṅgo. ‘Pītisambojjhaṅgo’ti iti hidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti.

诸比丘！⑦ 有寻、有伺的喜，是‘喜觉支’；⑧ 无寻、无伺的喜，也是‘喜觉支’。‘喜觉支’这个名称，就是由此而来的。因此，依据这种解说方式，它就有两种。

Yadapi, bhikkhave, kāyappassaddhi tadapi passaddhisambojjhaṅgo, yadapi cittappassaddhi tadapi passaddhisambojjhaṅgo. ‘Passaddhisambojjhaṅgo’ti iti hidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti.

诸比丘！⑨ 身轻安，是‘轻安觉支’；⑩ 心轻安，也是‘轻安觉支’。‘轻安觉支’这个名称，就是由此而来的。因此，依据这种解说方式，它就有两种。

Yadapi, bhikkhave, savitakko savicāro samādhi tadapi samādhisambojjhaṅgo, yadapi avitakkaavicāro samādhi tadapi samādhisambojjhaṅgo. ‘Samādhisambojjhaṅgo’ti iti hidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti.

诸比丘！⑪ 有寻、有伺的定，是‘定觉支’；⑫ 无寻、无伺的定，也是‘定觉支’。‘定觉支’这个名称，就是由此而来的。因此，依据这种解说方式，它就有两种。

Yadapi, bhikkhave, ajjhattaṃ dhammesu upekkhā tadapi upekkhāsambojjhaṅgo, yadapi bahiddhā dhammesu upekkhā tadapi upekkhāsambojjhaṅgo. ‘Upekkhāsambojjhaṅgo’ti iti hidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti.

诸比丘！⑬ 对内在诸法的舍，是‘舍觉支’；⑭ 对外在诸法的舍，也是‘舍觉支’。‘舍觉支’这个名称，就是由此而来的。因此，依据这种解说方式，它就有两种。

Ayaṃ kho, bhikkhave, pariyāyo, yaṃ pariyāyaṃ āgamma satta bojjhaṅgā catuddasā”ti.

诸比丘！这就是那种解说方式；依据这种解说方式，七觉支就成了十四种。”

Dutiyaṃ.

不共教说经 ～觉支总摄品‧第二经终

～《觉支相应‧觉支总摄品‧Pariyāyasutta 不共教说经》(SN 46.52, 233)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2559.5.31 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.6 Sākacchavagga 觉支总摄品 (SN 46.51-56, 232-237)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.6.3 Aggisutta 火喻经 (SN 46.53, 234)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Aggisuttaṃ

火喻经

234. Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiyaṃ piṇḍāya pavisiṃsu.

这时，有许多比丘，在上午时分，穿好下衣、拿着衣和钵，进入舍卫城乞食。

(Pariyāyasuttasadisaṃ).

（缘起如同前经《不共教说经》所述）

“Evaṃvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā –

“诸比丘！如果外道游方者这样说，你们就应该对他们这样说：

‘yasmiṃ, āvuso, samaye līnaṃ cittaṃ hoti, katamesaṃ tasmiṃ samaye bojjhaṅgānaṃ akālo bhāvanāya, katamesaṃ tasmiṃ samaye bojjhaṅgānaṃ kālo bhāvanāya?

‘各位贤友！当心处于低沉状态时，修习哪些觉支是不合时宜的？修习哪些觉支是合时宜的呢？

Yasmiṃ panāvuso, samaye uddhataṃ cittaṃ hoti, katamesaṃ tasmiṃ samaye bojjhaṅgānaṃ akālo bhāvanāya, katamesaṃ tasmiṃ samaye bojjhaṅgānaṃ kālo bhāvanāyā’ti?

各位贤友！当心处于掉举状态时，修习哪些觉支是不合时宜的？修习哪些觉支是合时宜的呢？’

Evaṃ puṭṭhā, bhikkhave, aññatitthiyā paribbājakā na ceva sampāyissanti, uttariñca vighātaṃ āpajjissanti.

诸比丘！当被这样问时，那些外道游方者将无法回答，而且会陷入更深的困惑。

Taṃ kissa hetu? Yathā taṃ, bhikkhave, avisayasmiṃ.

这是什么原因呢？诸比丘！因为这超出了他们的境界。

“Nāhaṃ taṃ, bhikkhave, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yo imesaṃ pañhānaṃ veyyākaraṇena cittaṃ ārādheyya, aññatra tathāgatena vā tathāgatasāvakena vā ito vā pana sutvā.

诸比丘！我在包含天神、魔罗、梵天、沙门、婆罗门、天人在内的这个世界中，没有看到除了如来，或如来的弟子，或从他们那里听闻过的人之外，有谁能用心解答这些问题，使提问者满意。”

☼ 【修习七觉支 ─➢ 不过于松懈、不过于急躁】

第１节 ❦ 心松懈时

“Yasmiṃ, bhikkhave, samaye līnaṃ cittaṃ hoti, akālo tasmiṃ samaye passaddhisambojjhaṅgassa bhāvanāya, akālo samādhisambojjhaṅgassa bhāvanāya, akālo upekkhāsambojjhaṅgassa bhāvanāya.

“诸比丘！当心处于松懈（低沉）状态时，这时修习➎ ‘轻安觉支’是不合时宜的；修习➏ ‘定觉支’是不合时宜的；修习➐‘舍觉支’也是不合时宜的。

Taṃ kissa hetu?

这是什么原因呢？

Līnaṃ, bhikkhave, cittaṃ taṃ etehi dhammehi dussamuṭṭhāpayaṃ hoti.

诸比丘！因为低沉的心，很难通过这些法（轻安、定、舍）而被激发起来。

Seyyathāpi, bhikkhave, puriso parittaṃ aggiṃ ujjāletukāmo assa.

诸比丘！譬如，有个人想要让一小堆火燃烧起来。

So tattha allāni ceva tiṇāni pakkhipeyya, allāni ca gomayāni pakkhipeyya, allāni ca kaṭṭhāni pakkhipeyya, udakavātañca dadeyya, paṃsukena ca okireyya; bhabbo nu kho so puriso parittaṃ aggiṃ ujjālitun”ti?

如果他往火里添加湿草、湿牛粪、湿柴，又给它浇水、吹风，还撒上尘土；诸位认为，这个人能让那小火燃烧起来吗？”

“No hetaṃ, bhante”.

“大德！不能。”

“Evameva kho, bhikkhave, yasmiṃ samaye līnaṃ cittaṃ hoti, akālo tasmiṃ samaye passaddhisambojjhaṅgassa bhāvanāya, akālo samādhisambojjhaṅgassa bhāvanāya, akālo upekkhāsambojjhaṅgassa bhāvanāya.

“诸比丘！同样地，当心处于松懈（低沉）状态时，这时修习➎ ‘轻安觉支’是不合时宜的；修习➏ ‘定觉支’是不合时宜的；修习➐ ‘舍觉支’也是不合时宜的。

Taṃ kissa hetu?

这是什么原因呢？

Līnaṃ, bhikkhave, cittaṃ taṃ etehi dhammehi dussamuṭṭhāpayaṃ hoti.

诸比丘！因为低沉的心，很难通过这些法而被激发起来。

Yasmiñca kho, bhikkhave, samaye līnaṃ cittaṃ hoti, kālo tasmiṃ samaye dhammavicayasambojjhaṅgassa bhāvanāya, kālo vīriyasambojjhaṅgassa bhāvanāya, kālo pītisambojjhaṅgassa bhāvanāya.

诸比丘！而当心处于松懈（低沉）状态时，这时是修习➁ ‘择法觉支’的时候，是修习➂ ‘精进觉支’的时候，是修习➃ ‘喜觉支’的时候。

Taṃ kissa hetu?

这是什么原因呢？

Līnaṃ, bhikkhave, cittaṃ taṃ etehi dhammehi susamuṭṭhāpayaṃ hoti.

诸比丘！因为低沉的心，容易通过这些法（择法、精进、喜）而被激发起来。

Seyyathāpi, bhikkhave, puriso parittaṃ aggiṃ ujjāletukāmo assa.

诸比丘！譬如，有个人想要让一小堆火燃烧起来。

So tattha sukkhāni ceva tiṇāni pakkhipeyya, sukkhāni gomayāni pakkhipeyya, sukkhāni kaṭṭhāni pakkhipeyya, mukhavātañca dadeyya, na ca paṃsukena okireyya; bhabbo nu kho so puriso parittaṃ aggiṃ ujjālitun”ti?

如果他往火里添加干草、干牛粪、干柴，再用嘴吹气，并且不撒上尘土；诸位认为，这个人能让那小火燃烧起来吗？”

“Evaṃ, bhante”.

“大德！能。”

“Evameva kho, bhikkhave, yasmiṃ samaye līnaṃ cittaṃ hoti, kālo tasmiṃ samaye dhammavicayasambojjhaṅgassa bhāvanāya, kālo vīriyasambojjhaṅgassa bhāvanāya, kālo pītisambojjhaṅgassa bhāvanāya.

“诸比丘！同样地，当心处于松懈（低沉）状态时，这时是修习➁ ‘择法觉支’的时候，是修习➂ ‘精进觉支’的时候，是修习➃ ‘喜觉支’的时候。

Taṃ kissa hetu?

这是什么原因呢？

Līnaṃ, bhikkhave, cittaṃ taṃ etehi dhammehi susamuṭṭhāpayaṃ hoti.”

诸比丘！因为低沉的心，容易通过这些法而被激发起来。”

第２节 ❦ 心浮动时

Yasmiṃ, bhikkhave, samaye uddhattaṃ cittaṃ hoti, akālo tasmiṃ samaye dhammavicayasambojjhaṅgassa bhāvanāya, akālo vīriyasambojjhaṅgassa bhāvanāya, akālo pītisambojjhaṅgassa bhāvanāya.

“诸比丘！当心处于浮动（掉举）状态时，这时修习➁ ‘择法觉支’是不合时宜的，修习➂ ‘精进觉支’是不合时宜的，修习➃ ‘喜觉支’也是不合时宜的。

Taṃ kissa hetu?

这是什么原因呢？

Uddhataṃ, bhikkhave, cittaṃ taṃ etehi dhammehi duvūpasamayaṃ hoti.

诸比丘！因为掉举的心，很难通过这些法（择法、精进、喜）而平静下来。

Seyyathāpi, bhikkhave, puriso mahantaṃ aggikkhandhaṃ nibbāpetukāmo assa.

诸比丘！譬如，有个人想要熄灭一大堆燃烧的火焰。

So tattha sukkhāni ceva tiṇāni pakkhipeyya, sukkhāni ca gomayāni pakkhipeyya, sukkhāni ca kaṭṭhāni pakkhipeyya, mukhavātañca dadeyya, na ca paṃsukena okireyya; bhabbo nu kho so puriso mahantaṃ aggikkhandhaṃ nibbāpetun”ti?

如果他往火里添加干草、干牛粪、干柴，再用嘴吹气，并且不撒上尘土；诸位认为，这个人能熄灭那一大堆火焰吗？”

“No hetaṃ, bhante”.

“大德！不能。”

“Evameva kho, bhikkhave, yasmiṃ samaye uddhataṃ cittaṃ hoti, akālo tasmiṃ samaye dhammavicayasambojjhaṅgassa bhāvanāya, akālo vīriyasambojjhaṅgassa bhāvanāya, akālo pītisambojjhaṅgassa bhāvanāya.

“诸比丘！同样地，当心处于浮动（掉举）状态时，这时修习➁ 择法觉支是不合时宜的，修习➂ 精进觉支是不合时宜的，修习➃ 喜觉支也是不合时宜的。

Taṃ kissa hetu?

这是什么原因呢？

Uddhataṃ, bhikkhave, cittaṃ taṃ etehi dhammehi duvūpasamayaṃ hoti.

诸比丘！因为掉举的心，很难通过这些法而平静下来。

Yasmiñca kho, bhikkhave, samaye uddhataṃ cittaṃ hoti, kālo tasmiṃ samaye passaddhisambojjhaṅgassa bhāvanāya, kālo samādhisambojjhaṅgassa bhāvanāya, kālo upekkhāsambojjhaṅgassa bhāvanāya.

诸比丘！而当心处于浮动（掉举）状态时，这时是修习➎‘轻安觉支’的时候，是修习➏‘定觉支’的时候，是修习➐‘舍觉支’的时候。

Taṃ kissa hetu?

这是什么原因呢？

Uddhataṃ, bhikkhave, cittaṃ taṃ etehi dhammehi suvūpasamayaṃ hoti.

诸比丘！因为掉举的心，容易通过这些法（轻安、定、舍）而平静下来。

Seyyathāpi, bhikkhave, puriso mahantaṃ aggikkhandhaṃ nibbāpetukāmo assa.

诸比丘！譬如，有个人想要熄灭一大堆燃烧的火焰。

So tattha allāni ceva tiṇāni pakkhipeyya, allāni ca gomayāni pakkhipeyya, allāni ca kaṭṭhāni pakkhipeyya, udakavātañca dadeyya, paṃsukena ca okireyya; bhabbo nu kho so puriso mahantaṃ aggikkhandhaṃ nibbāpetun”ti?

如果他往火里添加湿草、湿牛粪、湿柴，又给它浇水、吹风，还撒上尘土；诸位认为，这个人能熄灭那一大堆火焰吗？”

“Evaṃ, bhante”.

“大德！能。”

“Evameva kho, bhikkhave, yasmiṃ samaye uddhataṃ cittaṃ hoti, kālo tasmiṃ samaye passaddhisambojjhaṅgassa bhāvanāya, kālo samādhisambojjhaṅgassa bhāvanāya, kālo upekkhāsambojjhaṅgassa bhāvanāya.

“诸比丘！同样地，当心处于浮动（掉举）状态时，这时是修习➎ ‘轻安觉支’的时候，是修习➏ ‘定觉支’的时候，是修习➐‘舍觉支’的时候。

Taṃ kissa hetu?

这是什么原因呢？

Uddhataṃ, bhikkhave, cittaṃ taṃ etehi dhammehi suvūpasamayaṃ hoti.

诸比丘！因为掉举的心，容易通过这些法而平静下来。

Satiñca khvāhaṃ, bhikkhave, sabbatthikaṃ vadāmī”ti.

诸比丘！至于⓵ ‘念觉支’，我说：正念在一切时都是适宜的。”

Tatiyaṃ.

火喻经 ～觉支总摄品‧第三经结束

～《觉支相应‧觉支总摄品‧Aggisutta 火喻经》(SN 46.53, 234)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.6 Sākacchavagga 觉支总摄品 (SN 46.51-56, 232-237)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.6.4 Mettāsahagatasutta 四无量心解脱经 (SN 46.54, 235)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Mettāsahagatasuttaṃ

四无量心解脱经

235. Ekaṃ samayaṃ bhagavā koliyesu viharati haliddavasanaṃ nāma koliyānaṃ nigamo.

有一次，世尊住在拘利国一个名叫黄枕邑的拘利族村镇。

Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya haliddavasanaṃ piṇḍāya pavisiṃsu.

那时，有许多比丘，在上午时分，穿好下衣、拿着衣和钵，进入黄枕邑乞食。

Atha kho tesaṃ bhikkhūnaṃ etadahosi – “atippago kho tāva haliddavasane piṇḍāya carituṃ. Yaṃnūna mayaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyāmā”ti.

那时，那些比丘这样想：“现在到黄枕邑乞食还太早了。我们不如去外道游方修行者的园林吧。”

Atha kho te bhikkhū yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkamiṃsu; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te bhikkhū aññatitthiyā paribbājakā etadavocuṃ –

于是，那些比丘就去了外道游方修行者的园林。到了之后，他们与那些外道游方修行者互相问候，说了些友善客气、值得记忆的话之后，在一旁坐下。那些外道游方修行者对坐在一旁的诸比丘说：

“Samaṇo, āvuso, gotamo sāvakānaṃ evaṃ dhammaṃ deseti – ‘etha tumhe, bhikkhave, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharatha.

“各位贤友！沙门乔达摩对他的弟子们是这样说法的：‘来吧，比丘们！你们要断除五盖——这些心的随烦恼、能使智慧衰弱的东西，应当让与慈相结合的心遍满一个方向而安住，同样地（遍满）第二个方向、第三个方向、第四个方向；像这样，对上方、下方、横遍（四周）的一切处，对所有地方的一切众生，让与慈相结合、广大、达到崇高境界、无量、无怨恨、无恼害的心遍满整个世界而安住。

Karuṇāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ karuṇāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharatha.

（应当）让与悲相结合的心遍满一个方向而安住，同样地（遍满）第二个方向、第三个方向、第四个方向；像这样，对上方、下方、横遍（四周）的一切处，对所有地方的一切众生，让与悲相结合、广大、达到崇高境界、无量、无怨恨、无恼害的心遍满整个世界而安住。

Muditāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ muditāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharatha.

（应当）让与喜相结合的心遍满一个方向而安住，同样地（遍满）第二个方向、第三个方向、第四个方向；像这样，对上方、下方、横遍（四周）的一切处，对所有地方的一切众生，让与喜相结合、广大、达到崇高境界、无量、无怨恨、无恼害的心遍满整个世界而安住。

Upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharathā’”ti.

（应当）让与舍相结合的心遍满一个方向而安住，同样地（遍满）第二个方向、第三个方向、第四个方向；像这样，对上方、下方、横遍（四周）的一切处，对所有地方的一切众生，让与舍相结合、广大、达到崇高境界、无量、无怨恨、无恼害的心遍满整个世界而安住。’”

“Mayampi kho, āvuso, sāvakānaṃ evaṃ dhammaṃ desema – ‘etha tumhe, āvuso, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha…pe… karuṇāsahagatena cetasā… muditāsahagatena cetasā… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharathā’ti.

“各位贤友！我们也对我们的弟子这样说法：‘来吧，各位贤友！你们要断除五盖——这些心的随烦恼、能使智慧衰弱的东西，应当让与慈相结合的心遍满一个方向而安住……乃至……（应当）让与悲相结合的心……（应当）让与喜相结合的心……（应当）让与舍相结合的心遍满一个方向而安住，同样地（遍满）第二个方向、第三个方向、第四个方向；像这样，对上方、下方、横遍（四周）的一切处，对所有地方的一切众生，让与舍相结合、广大、达到崇高境界、无量、无怨恨、无恼害的心遍满整个世界而安住。’

Idha no, āvuso, ko viseso, ko adhippayāso, kiṃ nānākaraṇaṃ samaṇassa vā gotamassa amhākaṃ vā, yadidaṃ – dhammadesanāya vā dhammadesanaṃ, anusāsaniyā vā anusāsanin”ti?

各位贤友！在这方面，沙门乔达摩和我们之间，在说法对说法、教导对教导上，到底有什么差别、什么特点、什么不同呢？”

Atha kho te bhikkhū tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandiṃsu nappaṭikkosiṃsu. Anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamiṃsu – “bhagavato santike etassa bhāsitassa atthaṃ ājānissāmā”ti.

那时，那些比丘对那些外道游方修行者所说的话，既不表示赞同，也不表示反对。既不赞同也不反对之后，他们从座位上起身离开了，（心里想着：）“我们要在世尊那里了解这话的含义。”

Atha kho te bhikkhū haliddavasane piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –

于是，那些比丘在黄枕邑乞食完毕，吃过饭，从乞食处回来后，去到世尊那里。到了之后，顶礼世尊，然后在一旁坐下。坐在一旁的那些比丘对世尊说：

“Idha mayaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya haliddavasane piṇḍāya pavisimha. Tesaṃ no, bhante, amhākaṃ etadahosi – ‘atippago kho tāva haliddavasane piṇḍāya carituṃ. Yaṃnūna mayaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyāmā’”ti.

“大德！今天我们在上午时分，穿好下衣、拿着衣和钵，进入黄枕邑乞食。那时，大德！我们这样想：‘现在到黄枕邑乞食还太早了。我们不如去外道游方修行者的园林吧。’

“Atha kho mayaṃ, bhante, yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkamimha, upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodimha. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdimha. Ekamantaṃ nisinne kho amhe, bhante, te aññatitthiyā paribbājakā etadavocuṃ –

大德！于是，我们就去了外道游方修行者的园林。到了之后，我们与那些外道游方修行者互相问候，说了些友善客气、值得记忆的话之后，在一旁坐下。大德！那些外道游方修行者对坐在一旁的我等说：

“Samaṇo, āvuso, gotamo sāvakānaṃ evaṃ dhammaṃ deseti – ‘etha tumhe, bhikkhave, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha…pe… karuṇāsahagatena cetasā … muditāsahagatena cetasā… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharathā’”ti.

‘各位贤友！沙门乔达摩对他的弟子们是这样说法的：“来吧，比丘们！你们要断除五盖——这些心的随烦恼、能使智慧衰弱的东西，应当让与慈相结合的心遍满一个方向而安住……乃至……（应当）让与悲相结合的心……（应当）让与喜相结合的心……（应当）让与舍相结合的心遍满一个方向而安住，同样地（遍满）第二个方向、第三个方向、第四个方向；像这样，对上方、下方、横遍（四周）的一切处，对所有地方的一切众生，让与舍相结合、广大、达到崇高境界、无量、无怨恨、无恼害的心遍满整个世界而安住。”’

“Mayampi kho, āvuso, sāvakānaṃ evaṃ dhammaṃ desema – ‘etha tumhe, āvuso, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha…pe… karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharathā’ti. Idha no, āvuso, ko viseso, ko adhippayāso, kiṃ nānākaraṇaṃ samaṇassa vā gotamassa amhākaṃ vā, yadidaṃ, dhammadesanāya vā dhammadesanaṃ, anusāsaniyā vā anusāsanin”ti?

‘各位贤友！我们也对我们的弟子这样说法：“来吧，各位贤友！你们要断除五盖——这些心的随烦恼、能使智慧衰弱的东西，应当让与慈相结合的心遍满一个方向而安住……乃至……（应当）让与悲相结合的心……（应当）让与喜相结合的心……（应当）让与舍相结合的心遍满一个方向而安住，同样地（遍满）第二个方向、第三个方向、第四个方向；像这样，对上方、下方、横遍（四周）的一切处，对所有地方的一切众生，让与舍相结合、广大、达到崇高境界、无量、无怨恨、无恼害的心遍满整个世界而安住。”各位贤友！在这方面，沙门乔达摩和我们之间，在说法对说法、教导对教导上，到底有什么差别、什么特点、什么不同呢？’

Atha kho mayaṃ, bhante, tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandimha nappaṭikkosimha, anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamimha – ‘bhagavato santike etassa bhāsitassa atthaṃ ājānissāmā’ti.

大德！那时，我们对那些外道游方修行者所说的话，既不表示赞同，也不表示反对。既不赞同也不反对之后，我们就从座位上起身离开了，（心里想着：）‘我们要在世尊那里了解这话的含义。’”

☸---------------------------------------------------------------------

“Evaṃvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā – ‘kathaṃ bhāvitā panāvuso, mettācetovimutti, kiṃgatikā hoti, kiṃparamā, kiṃphalā, kiṃpariyosānā?

“诸比丘！对于这样说的外道游方者，你们应该这样问他们：‘各位贤友！那么，慈心解脱是如何修习的？它的趣向是什么？它的顶点是什么？它的果实是什么？它的终点是什么呢？

Kathaṃ bhāvitā panāvuso, karuṇācetovimutti, kiṃgatikā hoti, kiṃparamā, kiṃphalā, kiṃpariyosānā?

各位贤友！悲心解脱是如何修习的？它的趣向是什么？它的顶点是什么？它的果实是什么？它的终点是什么呢？

Kathaṃ bhāvitā panāvuso, muditācetovimutti, kiṃgatikā hoti, kiṃparamā, kiṃphalā, kiṃpariyosānā?

各位贤友！喜心解脱是如何修习的？它的趣向是什么？它的顶点是什么？它的果实是什么？它的终点是什么呢？

Kathaṃ bhāvitā panāvuso, upekkhācetovimutti, kiṃgatikā hoti, kiṃparamā, kiṃphalā, kiṃpariyosānā’”ti?

各位贤友！舍心解脱是如何修习的？它的趣向是什么？它的顶点是什么？它的果实是什么？它的终点是什么呢？’

Evaṃ puṭṭhā, bhikkhave, aññatitthiyā paribbājakā na ceva sampāyissanti, uttariñca vighātaṃ āpajjissanti.

诸比丘！当被这样问时，那些外道游方者将无法回答，而且会陷入更深的困惑。

Taṃ kissa hetu? Yathā taṃ, bhikkhave, avisayasmiṃ. “Nāhaṃ taṃ, bhikkhave, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yo imesaṃ pañhānaṃ veyyākaraṇena cittaṃ ārādheyya, aññatra tathāgatena vā tathāgatasāvakena vā ito vā pana sutvā”.

这是什么原因呢？诸比丘！因为这超出了他们的境界。诸比丘！我在包含天神、魔罗、梵天、沙门、婆罗门、天人在内的这个世界中，没有看到除了如来，或如来的弟子，或从他们那里听闻过的人之外，有谁能用心解答这些问题，使提问者满意。”

☸---------------------------------------------------------------------

☼ 【修习七觉支 ─➢ 四无量心解脱】

☆ 依远离（苦圣谛） ➾ 依离欲（集圣谛） ➾ 依灭尽（灭圣谛） ➾ 导向舍离（道圣谛） ➾ 四圣谛。

I. 慈无量心解脱

“Kathaṃ bhāvitā ca, bhikkhave, mettācetovimutti, kiṃgatikā hoti, kiṃparamā, kiṃphalā, kiṃpariyosānā?

“诸比丘！那么，慈心解脱是如何修习的？它的趣向是什么？它的顶点是什么？它的果实是什么？它的终点是什么呢？

Idha, bhikkhave, bhikkhu mettāsahagataṃ satisambojjhaṅgaṃ bhāveti…pe… mettāsahagataṃ upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.

诸比丘！于此，有比丘

➊ 依止远离、依止离欲、依止灭尽、导向舍离，修习——与慈相结合的‘念觉支’；

➋ 依止远离、依止离欲、依止灭尽、导向舍离，修习——与慈相结合的‘择法觉支’；

➌ 依止远离、依止离欲、依止灭尽、导向舍离，修习——与慈相结合的‘精进觉支’；

➍ 依止远离、依止离欲、依止灭尽、导向舍离，修习——与慈相结合的‘喜觉支’；

➎ 依止远离、依止离欲、依止灭尽、导向舍离，修习——与慈相结合的‘轻安觉支’；

➏ 依止远离、依止离欲、依止灭尽、导向舍离，修习——与慈相结合的‘定觉支’；

➐ 依止远离、依止离欲、依止灭尽、导向舍离，修习——与慈相结合的‘舍觉支’。

So sace ākaṅkhati ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati.

⓵ 如果他希望‘在不可厌（喜爱）的对象上，安住于可厌（不净）想’，他就能那样安住。

Sace ākaṅkhati ‘paṭikūle appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati.

⓶ 如果他希望‘在可厌（不净）的对象上，安住于不可厌（喜爱）想’，他就能那样安住。

Sace ākaṅkhati ‘appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati.

⓷ 如果他希望‘在不可厌（喜爱）和可厌（不净）的对象上，都安住于可厌（不净）想’，他就能那样安住。

Sace ākaṅkhati ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati.

⓸ 如果他希望‘在可厌（不净）和不可厌（喜爱）的对象上，都安住于不可厌（喜爱）想’，他就能那样安住。

Sace ākaṅkhati ‘appaṭikūlañca paṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’ti, upekkhako ca tattha viharati sato sampajāno,

⓹ 如果他希望‘对可厌（不净）与不可厌（喜爱）两者都加以迴避，安住于舍、保持正念、正知’，他就能那样安住于舍、正念、正知，

subhaṃ vā kho pana vimokkhaṃ upasampajja viharati.

⓺ 或者，他证入并安住于净解脱。

Subhaparamāhaṃ, bhikkhave, mettācetovimuttiṃ vadāmi, idhapaññassa bhikkhuno uttarivimuttiṃ appaṭivijjhato.

⓻ 诸比丘！我说，慈心解脱以‘净（解脱）’为它的最高成就——这是对于此世间智慧的比丘，在尚未证得更高层次解脱时（所能达到的）。

II. 悲无量心解脱

Kathaṃ bhāvitā ca, bhikkhave, karuṇācetovimutti, kiṃgatikā hoti, kiṃparamā, kiṃphalā, kiṃpariyosānā?

诸比丘！那么，悲心解脱是如何修习的？它的趣向是什么？它的顶点是什么？它的果实是什么？它的终点是什么呢？

Idha, bhikkhave, bhikkhu karuṇāsahagataṃ satisambojjhaṅgaṃ bhāveti…pe… karuṇāsahagataṃ upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.

诸比丘！于此，有比丘

➊ 依止远离、依止离欲、依止灭尽、导向舍离，修习——与悲相结合的‘念觉支’；

➋ 依止远离、依止离欲、依止灭尽、导向舍离，修习——与悲相结合的‘择法觉支’；

➌ 依止远离、依止离欲、依止灭尽、导向舍离，修习——与悲相结合的‘精进觉支’；

➍ 依止远离、依止离欲、依止灭尽、导向舍离，修习——与悲相结合的‘喜觉支’；

➎ 依止远离、依止离欲、依止灭尽、导向舍离，修习——与悲相结合的‘轻安觉支’；

➏ 依止远离、依止离欲、依止灭尽、导向舍离，修习——与悲相结合的‘定觉支’；

➐ 依止远离、依止离欲、依止灭尽、导向舍离，修习——与悲相结合的‘舍觉支’。

So sace ākaṅkhati ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati…pe…

⓵ 如果他希望‘在不可厌（喜爱）的对象上，安住于可厌（不净）想’，他就能那样安住。

⓶ 如果他希望‘在可厌（不净）的对象上，安住于不可厌（喜爱）想’，他就能那样安住。

⓷ 如果他希望‘在不可厌（喜爱）和可厌（不净）的对象上，都安住于可厌（不净）想’，他就能那样安住。

⓸ 如果他希望‘在可厌（不净）和不可厌（喜爱）的对象上，都安住于不可厌（喜爱）想’，他就能那样安住。

sace ākaṅkhati ‘appaṭikūlañca paṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno.

⓹ 如果他希望‘对可厌（不净）与不可厌（喜爱）两者都加以迴避，安住于舍、保持正念、正知’，他就能那样安住于舍、正念、正知，

Sabbaso vā pana rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati.

⓺ 或者，他完全超越了色想，灭除了有对想，不思惟种种想，（而想）‘虚空是无边的’，证入并安住于空无边处。

Ākāsānañcāyatanaparamāhaṃ, bhikkhave, karuṇācetovimuttiṃ vadāmi, idhapaññassa bhikkhuno uttarivimuttiṃ appaṭivijjhato.

⓻ 诸比丘！我说，悲心解脱以‘空无边处’为它的最高成就——这是对于此世间智慧的比丘，在尚未证得更高层次解脱时（所能达到的）。

III. 喜无量心解脱

Kathaṃ bhāvitā ca, bhikkhave, muditācetovimutti, kiṃgatikā hoti, kiṃparamā, kiṃphalā, kiṃpariyosānā?

诸比丘！那么，喜心解脱是如何修习的？它的趣向是什么？它的顶点是什么？它的果实是什么？它的终点是什么呢？

Idha, bhikkhave, bhikkhu muditāsahagataṃ satisambojjhaṅgaṃ bhāveti…pe… muditāsahagataṃ upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.

诸比丘！于此，有比丘

➊ 依止远离、依止离欲、依止灭尽、导向舍离，修习——与喜相结合的‘念觉支’；

➋ 依止远离、依止离欲、依止灭尽、导向舍离，修习——与喜相结合的‘择法觉支’；

➌ 依止远离、依止离欲、依止灭尽、导向舍离，修习——与喜相结合的‘精进觉支’；

➍ 依止远离、依止离欲、依止灭尽、导向舍离，修习——与喜相结合的‘喜觉支’；

➎ 依止远离、依止离欲、依止灭尽、导向舍离，修习——与喜相结合的‘轻安觉支’；

➏ 依止远离、依止离欲、依止灭尽、导向舍离，修习——与喜相结合的‘定觉支’；

➐ 依止远离、依止离欲、依止灭尽、导向舍离，修习——与喜相结合的‘舍觉支’。

So sace ākaṅkhati ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati…pe…

⓵ 如果他希望‘在不可厌（喜爱）的对象上，安住于可厌（不净）想’，他就能那样安住。

⓶ 如果他希望‘在可厌（不净）的对象上，安住于不可厌（喜爱）想’，他就能那样安住。

⓷ 如果他希望‘在不可厌（喜爱）和可厌（不净）的对象上，都安住于可厌（不净）想’，他就能那样安住。

⓸ 如果他希望‘在可厌（不净）和不可厌（喜爱）的对象上，都安住于不可厌（喜爱）想’，他就能那样安住。

sace ākaṅkhati ‘appaṭikūlañca paṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno.

⓹ 如果他希望‘对可厌（不净）与不可厌（喜爱）两者都加以迴避，安住于舍、保持正念、正知’，他就能那样安住于舍、正念、正知，

Sabbaso vā pana ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati.

⓺ 或者，他完全超越了空无边处，（而想）‘识是无边的’，证入并安住于识无边处。

Viññāṇañcāyatanaparamāhaṃ, bhikkhave, muditācetovimuttiṃ vadāmi, idhapaññassa bhikkhuno uttarivimuttiṃ appaṭivijjhato.

⓻ 诸比丘！我说，喜心解脱以‘识无边处’为它的最高成就——这是对于此世间智慧的比丘，在尚未证得更高层次解脱时（所能达到的）。

IV. 舍无量心解脱

Kathaṃ bhāvitā ca, bhikkhave, upekkhācetovimutti, kiṃgatikā hoti, kiṃparamā, kiṃphalā, kiṃpariyosānā?

诸比丘！那么，舍心解脱是如何修习的？它的趣向是什么？它的顶点是什么？它的果实是什么？它的终点是什么呢？

Idha, bhikkhave, bhikkhu upekkhāsahagataṃ satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe… upekkhāsahagataṃ upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.

诸比丘！于此，有比丘

➊ 依止远离、依止离欲、依止灭尽、导向舍离，修习——与舍相结合的‘念觉支’；

➋ 依止远离、依止离欲、依止灭尽、导向舍离，修习——与舍相结合的‘择法觉支’；

➌ 依止远离、依止离欲、依止灭尽、导向舍离，修习——与舍相结合的‘精进觉支’；

➍ 依止远离、依止离欲、依止灭尽、导向舍离，修习——与舍相结合的‘喜觉支’；

➎ 依止远离、依止离欲、依止灭尽、导向舍离，修习——与舍相结合的‘轻安觉支’；

➏ 依止远离、依止离欲、依止灭尽、导向舍离，修习——与舍相结合的‘定觉支’；

➐ 依止远离、依止离欲、依止灭尽、导向舍离，修习——与舍相结合的‘舍觉支’。

So sace ākaṅkhati ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati.

⓵ 如果他希望‘在不可厌（喜爱）的对象上，安住于可厌（不净）想’，他就能那样安住。

Sace ākaṅkhati ‘paṭikūle appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati.

⓶ 如果他希望‘在可厌（不净）的对象上，安住于不可厌（喜爱）想’，他就能那样安住。

Sace ākaṅkhati ‘appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati.

⓷ 如果他希望‘在不可厌（喜爱）和可厌（不净）的对象上，都安住于可厌（不净）想’，他就能那样安住。

Sace ākaṅkhati ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati.

⓸ 如果他希望‘在可厌（不净）和不可厌（喜爱）的对象上，都安住于不可厌（喜爱）想’，他就能那样安住。

Sace ākaṅkhati ‘appaṭikūlañca paṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno.

⓹ 如果他希望‘对可厌（不净）与不可厌（喜爱）两者都加以迴避，安住于舍、保持正念、正知’，他就能那样安住于舍、正念、正知，

Sabbaso vā pana viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati.

⓺ 或者，他完全超越了识无边处，（而想）‘无所有’，证入并安住于无所有处。

Ākiñcaññāyatanaparamāhaṃ, bhikkhave, upekkhācetovimuttiṃ vadāmi, idhapaññassa bhikkhuno uttarivimuttiṃ appaṭivijjhato”ti.

⓻ 诸比丘！我说，舍心解脱以‘无所有处’为它的最高成就——这是对于此世间智慧的比丘，在尚未证得更高层次解脱时（所能达到的）。”

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2559.11.10 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.6 Sākacchavagga 觉支总摄品 (SN 46.51-56, 232-237)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.6.5 Saṅgāravasutta 伤歌逻水钵喻经 (SN 46.55, 236)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Saṅgāravasuttaṃ

伤歌逻水钵喻经

236. Sāvatthinidānaṃ.

舍卫城因缘。

Atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami;

这时，伤歌逻婆罗门，前往世尊的住处。

upasaṅkamitvā bhagavatā saddhiṃ sammodi.

到了之后，与世尊互相交谈，说了些互相问候、令人欢喜和值得记忆的话语。

Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.

互相问候之后，坐在一边。

Ekamantaṃ nisinno kho saṅgāravo brāhmaṇo bhagavantaṃ etadavoca –

坐在一边的伤歌逻婆罗门，对世尊说：

“Ko nu kho, bho gotama, hetu, ko paccayo yenekadā dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā?

“尊者乔达摩！有什么因、有什么缘？导致有时即使长时间读诵真言，也不能获得辩才呢？更何况不读诵呢？

Ko pana, bho gotama, hetu, ko paccayo yenekadā dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā”ti?

尊者乔达摩！又有什么因、有什么缘？导致有时即使长时间不读诵真言，也能获得辩才呢？更何况读诵呢？”

☆ 五盖水钵喻 ➾ ① 爱如色浊、② 嗔如火沸、③ 昏眠苔覆、④ 掉悔风波、⑤ 疑惑浊泥。

“Yasmiṃ kho, brāhmaṇa, samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāti,

【一】（爱如色浊：）“婆罗门！当被贪欲所缠绕，心持续追逐贪欲而住时，对于已生起的贪欲，不能如实了知其出离（的方法），

attatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati,

那么，在那个时候，对自己（真正）的利益也不能如实地了知、看见，

paratthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati,

对他人（真正）的利益也不能如实地了知、看见，

ubhayatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati;

对自他双方（真正）的利益也不能如实地了知、看见，

dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

即使长时间读诵真言，也不能获得辩才，更何况不读诵呢！

“Seyyathāpi, brāhmaṇa, udapatto saṃsaṭṭho lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā.

婆罗门！譬如有一个水钵，被虫胶红、姜黄、靛蓝或茜草红等颜色所混浊，

Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ na jāneyya na passeyya.

有眼睛的人，在里面观察自己的面容影像时，就不能如实地了知、看见。

Evameva kho, brāhmaṇa, yasmiṃ samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāti,

婆罗门！同样的！当被贪欲所缠绕，心持续追逐贪欲而住时，对于已生起的贪欲，不能如实了知其出离（的方法），

attatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati,

那么，在那个时候，对自己（真正）的利益也不能如实地了知、看见，

paratthampi…pe…

对他人（真正）的利益也不能如实地了知、看见，

ubhayatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati;

对自他双方（真正）的利益也不能如实地了知、看见，

dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

即使长时间读诵真言，也不能获得辩才，更何况不读诵呢！

“Puna caparaṃ, brāhmaṇa, yasmiṃ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ nappajānāti,

【二】（嗔如火沸：）婆罗门！又当被嗔恚所缠绕，心持续追逐嗔恚而住时，对于已生起的嗔恚，不能如实了知其出离（的方法），

attatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati,

那么，在那个时候，对自己（真正）的利益也不能如实地了知、看见，

paratthampi…pe…

对他人（真正）的利益也不能如实地了知、看见，

ubhayatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati;

对自他双方（真正）的利益也不能如实地了知、看见，

dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

即使长时间读诵真言，也不能获得辩才，更何况不读诵呢！

“Seyyathāpi, brāhmaṇa, udapatto agginā santatto pakkuthito [pakkudhito (ka.), ukkaṭṭhito (sī.), ukkuṭṭhito (syā.)] usmudakajāto [ussadakajāto (sī.), usmādakajāto (syā.)].

婆罗门！譬如有一个水钵，用火加热，沸腾翻滚，冒着热气，

Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ na jāneyya na passeyya.

有眼睛的人，在里面观察自己的面容影像时，就不能如实地了知、看见。

Evameva kho, brāhmaṇa, yasmiṃ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ nappajānāti,

婆罗门！同样的！当被嗔恚所缠绕，心持续追逐嗔恚而住时，对于已生起的嗔恚，不能如实了知其出离（的方法），

attatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati,

那么，在那个时候，对自己（真正）的利益也不能如实地了知、看见，

paratthampi tasmiṃ samaye…pe…

对他人（真正）的利益也不能如实地了知、看见，

ubhayatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati;

对自他双方（真正）的利益也不能如实地了知、看见，

dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

即使长时间读诵真言，也不能获得辩才，更何况不读诵呢！

“Puna caparaṃ, brāhmaṇa, yasmiṃ samaye thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṃ yathābhūtaṃ nappajānāti,

【三】（昏眠苔覆：）婆罗门！又当被昏沉睡眠所缠绕，心持续追逐昏沉睡眠而住时，对于已生起的昏沉睡眠，不能如实了知其出离（的方法），

attatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati,

那么，在那个时候，对自己（真正）的利益也不能如实地了知、看见，

paratthampi…pe…

对他人（真正）的利益也不能如实地了知、看见，

ubhayatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati;

对自他双方（真正）的利益也不能如实地了知、看见，

dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

即使长时间读诵真言，也不能获得辩才，更何况不读诵呢！

“Seyyathāpi, brāhmaṇa, udapatto sevālapaṇakapariyonaddho.

婆罗门！譬如有一个水钵，被水生植物和苔藓所覆盖，

Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ na jāneyya na passeyya.

有眼睛的人，在里面观察自己的面容影像时，就不能如实地了知、看见。

Evameva kho, brāhmaṇa, yasmiṃ samaye thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṃ yathābhūtaṃ nappajānāti,

婆罗门！同样的！当被昏沉睡眠所缠绕，心持续追逐昏沉睡眠而住时，对于已生起的昏沉睡眠，不能如实了知其出离（的方法），

attatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati,

那么，在那个时候，对自己（真正）的利益也不能如实地了知、看见，

paratthampi…pe…

对他人（真正）的利益也不能如实地了知、看见，

ubhayatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati;

对自他双方（真正）的利益也不能如实地了知、看见，

dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

即使长时间读诵真言，也不能获得辩才，更何况不读诵呢！

“Puna caparaṃ, brāhmaṇa, yasmiṃ samaye uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṃ yathābhūtaṃ nappajānāti,

【四】（掉悔风波：）婆罗门！又当被掉举追悔所缠绕，心持续追逐掉举追悔而住时，对于已生起的掉举追悔，不能如实了知其出离（的方法），

attatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati,

那么，在那个时候，对自己（真正）的利益也不能如实地了知、看见，

paratthampi…pe…

对他人（真正）的利益也不能如实地了知、看见，

ubhayatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati;

对自他双方（真正）的利益也不能如实地了知、看见，

dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

即使长时间读诵真言，也不能获得辩才，更何况不读诵呢！

“Seyyathāpi, brāhmaṇa, udapatto vāterito calito bhanto ūmijāto.

婆罗门！譬如有一个水钵，被风吹动，晃动、旋转而生起波浪，

Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ na jāneyya na passeyya.

有眼睛的人，在里面观察自己的面容影像时，就不能如实地了知、看见。

Evameva kho, brāhmaṇa, yasmiṃ samaye uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṃ yathābhūtaṃ nappajānāti,

婆罗门！同样的！当被掉举追悔所缠绕，心持续追逐掉举追悔而住时，对于已生起的掉举追悔，不能如实了知其出离（的方法），

attatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati,

那么，在那个时候，对自己（真正）的利益也不能如实地了知、看见，

paratthampi…pe…

对他人（真正）的利益也不能如实地了知、看见，

ubhayatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati;

对自他双方（真正）的利益也不能如实地了知、看见，

dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

即使长时间读诵真言，也不能获得辩才，更何况不读诵呢！

“Puna caparaṃ, brāhmaṇa, yasmiṃ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāti,

【五】（疑惑浊泥：）婆罗门！又当被疑惑所缠绕，心持续追逐疑惑而住时，对于已生起的疑惑，不能如实了知其出离（的方法），

attatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati,

那么，在那个时候，对自己（真正）的利益也不能如实地了知、看见，

paratthampi…pe…

对他人（真正）的利益也不能如实地了知、看见，

ubhayatthampi…

对自他双方（真正）的利益也不能如实地了知、看见，

dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

即使长时间读诵真言，也不能获得辩才，更何况不读诵呢！

“Seyyathāpi, brāhmaṇa, udapatto āvilo luḷito kalalībhūto andhakāre nikkhitto.

婆罗门！譬如有一个水钵，浑浊、搅动、充满淤泥，放置在暗处，

Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ na jāneyya na passeyya.

有眼睛的人，在里面观察自己的面容影像时，就不能如实地了知、看见。

Evameva kho, brāhmaṇa, yasmiṃ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāti,

婆罗门！同样的！当被疑惑所缠绕，心持续追逐疑惑而住时，对于已生起的疑惑，不能如实了知其出离（的方法），

attatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati,

那么，在那个时候，对自己（真正）的利益也不能如实地了知、看见，

paratthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati,

对他人（真正）的利益也不能如实地了知、看见，

ubhayatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati;

对自他双方（真正）的利益也不能如实地了知、看见，

dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

即使长时间读诵真言，也不能获得辩才，更何况不读诵呢！

Ayaṃ kho, brāhmaṇa, hetu ayaṃ paccayo yenekadā dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

婆罗门！这就是因、这就是缘！导致有时即使长时间读诵真言，也不能获得辩才，更何况不读诵呢！”

“Yasmiñca kho, brāhmaṇa, samaye na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ pajānāti,

【六】（不爱无色：）“婆罗门！当不被贪欲所缠绕，心不持续追逐贪欲而住时，对于已生起的贪欲，如实了知其出离（的方法）时，

attatthampi tasmiṃ samaye yathābhūtaṃ jānāti passati,

那么，在那个时候，对自己（真正）的利益能如实地了知、看见，

paratthampi tasmiṃ samaye yathābhūtaṃ jānāti passati,

对他人（真正）的利益能如实地了知、看见，

ubhayatthampi tasmiṃ samaye yathābhūtaṃ jānāti passati;

对自他双方（真正）的利益能如实地了知、看见，

dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.

即使长时间不读诵真言，也能获得辩才，更何况读诵呢！

“Seyyathāpi, brāhmaṇa, udapatto asaṃsaṭṭho lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā.

婆罗门！譬如有一个水钵，不被虫胶红、姜黄、靛蓝或茜草红等颜色所混浊，

Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ jāneyya passeyya.

有眼睛的人，在里面观察自己的面容影像时，就能如实地了知、看见。

Evameva kho, brāhmaṇa, yasmiṃ samaye na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ pajānāti…pe….

婆罗门！同样的！当不被贪欲所缠绕，心不持续追逐贪欲而住时，对于已生起的贪欲，如实了知其出离（的方法）时，那么，在那个时候，对自己（真正）的利益能如实地了知、看见，对他人（真正）的利益能如实地了知、看见，对自他双方（真正）的利益能如实地了知、看见，即使长时间不读诵真言，也能获得辩才，更何况读诵呢！

“Puna caparaṃ, brāhmaṇa, yasmiṃ samaye na byāpādapariyuṭṭhitena cetasā viharati na byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ pajānāti,

【七】（不嗔未沸：）婆罗门！又当不被嗔恚所缠绕，心不持续追逐嗔恚而住时，对于已生起的嗔恚，如实了知其出离（的方法）时，

attatthampi tasmiṃ samaye yathābhūtaṃ jānāti passati,

那么，在那个时候，对自己（真正）的利益能如实地了知、看见，

paratthampi…pe…

对他人（真正）的利益能如实地了知、看见，

ubhayatthampi…

对自他双方（真正）的利益能如实地了知、看见，

dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.

即使长时间不读诵真言，也能获得辩才，更何况读诵呢！

“Seyyathāpi, brāhmaṇa, udapatto na agginā santatto na pakkuthito na usmudakajāto,

婆罗门！譬如有一个水钵，没有被火加热，没有沸腾，没有冒热气，

tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ jāneyya passeyya.

有眼睛的人，在里面观察自己的面容影像时，就能如实地了知、看见。

Evameva kho, brāhmaṇa, yasmiṃ samaye na byāpādapariyuṭṭhitena cetasā viharati na byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ pajānāti,

婆罗门！同样的！当不被嗔恚所缠绕，心不持续追逐嗔恚而住时，对于已生起的嗔恚，如实了知其出离（的方法）时，

attatthampi tasmiṃ samaye yathābhūtaṃ jānāti passati,

那么，在那个时候，对自己（真正）的利益能如实地了知、看见，

paratthampi…pe…

对他人（真正）的利益能如实地了知、看见，

ubhayatthampi…

对自他双方（真正）的利益能如实地了知、看见，

dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.

即使长时间不读诵真言，也能获得辩才，更何况读诵呢！

“Puna caparaṃ, brāhmaṇa, yasmiṃ samaye na thinamiddhapariyuṭṭhitena cetasā viharati na thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṃ yathābhūtaṃ pajānāti,

【八】（不昏无苔：） 婆罗门！又当不被昏沉睡眠所缠绕，心不持续追逐昏沉睡眠而住时，对于已生起的昏沉睡眠，如实了知其出离（的方法）时，

attatthampi tasmiṃ samaye yathābhūtaṃ jānāti passati,

那么，在那个时候，对自己（真正）的利益能如实地了知、看见，

paratthampi…pe…

对他人（真正）的利益能如实地了知、看见，

ubhayatthampi …

对自他双方（真正）的利益能如实地了知、看见，

dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.

即使长时间不读诵真言，也能获得辩才，更何况读诵呢！

“Seyyathāpi, brāhmaṇa, udapatto na sevālapaṇakapariyonaddho.

婆罗门！譬如有一个水钵，没有被水生植物和苔藓覆盖，

Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ jāneyya passeyya.

有眼睛的人，在里面观察自己的面容影像时，就能如实地了知、看见。

Evameva kho, brāhmaṇa, yasmiṃ samaye na thinamiddhapariyuṭṭhitena cetasā viharati na thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṃ yathābhūtaṃ pajānāti,

婆罗门！同样的！当不被昏沉睡眠所缠绕，心不持续追逐昏沉睡眠而住时，对于已生起的昏沉睡眠，如实了知其出离（的方法）时，

attatthampi tasmiṃ samaye yathābhūtaṃ jānāti passati,

那么，在那个时候，对自己（真正）的利益能如实地了知、看见，

paratthampi…pe…

对他人（真正）的利益能如实地了知、看见，

ubhayatthampi…

对自他双方（真正）的利益能如实地了知、看见，

dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.

即使长时间不读诵真言，也能获得辩才，更何况读诵呢！

“Puna caparaṃ, brāhmaṇa, yasmiṃ samaye na uddhaccakukkuccapariyuṭṭhitena cetasā viharati na uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṃ yathābhūtaṃ pajānāti,

【九】（不掉无波：）婆罗门！又当不被掉举追悔所缠绕，心不持续追逐掉举追悔而住时，对于已生起的掉举追悔，如实了知其出离（的方法）时，

attatthampi tasmiṃ samaye yathābhūtaṃ jānāti passati,

那么，在那个时候，对自己（真正）的利益能如实地了知、看见，

paratthampi…pe…

对他人（真正）的利益能如实地了知、看见，

ubhayatthampi…

对自他双方（真正）的利益能如实地了知、看见，

dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.

即使长时间不读诵真言，也能获得辩才，更何况读诵呢！

“Seyyathāpi, brāhmaṇa, udapatto na vāterito na calito na bhanto na ūmijāto.

婆罗门！譬如有一个水钵，不被风吹动，不晃动，不旋转，不起波浪，

Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ jāneyya passeyya.

有眼睛的人，在里面观察自己的面容影像时，就能如实地了知、看见。

Evameva kho, brāhmaṇa, yasmiṃ samaye na uddhaccakukkuccapariyuṭṭhitena cetasā viharati na uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṃ yathābhūtaṃ pajānāti,

婆罗门！同样的！当不被掉举追悔所缠绕，心不持续追逐掉举追悔而住时，对于已生起的掉举追悔，如实了知其出离（的方法）时，

attatthampi tasmiṃ samaye yathābhūtaṃ jānāti passati,

那么，在那个时候，对自己（真正）的利益能如实地了知、看见，

paratthampi…pe…

对他人（真正）的利益能如实地了知、看见，

ubhayatthampi…

对自他双方（真正）的利益能如实地了知、看见，

dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.

即使长时间不读诵真言，也能获得辩才，更何况读诵呢！

“Puna caparaṃ, brāhmaṇa, yasmiṃ samaye na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ pajānāti [pajānāti passati (syā.)],

【十】（不疑水清：）婆罗门！又当不被疑惑所缠绕，心不持续追逐疑惑而住时，对于已生起的疑惑，如实了知其出离（的方法）时，

attatthampi tasmiṃ samaye yathābhūtaṃ jānāti passati,

那么，在那个时候，对自己（真正）的利益能如实地了知、看见，

paratthampi tasmiṃ samaye yathābhūtaṃ jānāti passati;

对他人（真正）的利益能如实地了知、看见，

ubhayatthampi tasmiṃ samaye yathābhūtaṃ jānāti passati;

对自他双方（真正）的利益能如实地了知、看见，

dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.

即使长时间不读诵真言，也能获得辩才，更何况读诵呢！

“Seyyathāpi, brāhmaṇa, udapatto accho vippasanno anāvilo āloke nikkhitto.

婆罗门！譬如有一个水钵，清澈、透明、不浑浊，放置在光明处，

Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ jāneyya passeyya.

有眼睛的人，在里面观察自己的面容影像时，就能如实地了知、看见。

Evameva kho, brāhmaṇa, yasmiṃ samaye na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ pajānāti,

婆罗门！同样的！当不被疑惑所缠绕，心不持续追逐疑惑而住时，对于已生起的疑惑，如实了知其出离（的方法）时，

attatthampi tasmiṃ samaye yathābhūtaṃ jānāti passati,

那么，在那个时候，对自己（真正）的利益能如实地了知、看见，

paratthampi tasmiṃ samaye yathābhūtaṃ jānāti passati,

对他人（真正）的利益能如实地了知、看见，

ubhayatthampi tasmiṃ samaye yathābhūtaṃ jānāti passati;

对自他双方（真正）的利益能如实地了知、看见，

dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.

即使长时间不读诵真言，也能获得辩才，更何况读诵呢！

Ayaṃ kho, brāhmaṇa, hetu ayaṃ paccayo yenekadā dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.

婆罗门！这就是因、这就是缘！导致有时即使长时间不读诵真言，也能获得辩才，更何况读诵呢！”

“Sattime, brāhmaṇa, bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anupakkilesā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṃvattanti.

【十一】“婆罗门！这七觉支，（它们）没有遮障、没有覆盖，不是心的随烦恼，当被修习、被多修习时，能导向明与解脱果的证悟。

Katame satta?

是哪七种呢？

Satisambojjhaṅgo kho, brāhmaṇa, anāvaraṇo anīvaraṇo cetaso anupakkileso bhāvito bahulīkato vijjāvimuttiphalasacchikiriyāya saṃvattati…pe…

① 婆罗门！念觉支，没有遮障、没有覆盖，不是心的随烦恼，当被修习、被多修习时，能导向明与解脱果的证悟。

② 婆罗门！择法觉支，没有遮障、没有覆盖，不是心的随烦恼，当被修习、被多修习时，能导向明与解脱果的证悟。

③ 婆罗门！精进觉支，没有遮障、没有覆盖，不是心的随烦恼，当被修习、被多修习时，能导向明与解脱果的证悟。

④ 婆罗门！喜觉支，没有遮障、没有覆盖，不是心的随烦恼，当被修习、被多修习时，能导向明与解脱果的证悟。

⑤ 婆罗门！轻安觉支，没有遮障、没有覆盖，不是心的随烦恼，当被修习、被多修习时，能导向明与解脱果的证悟。

⑥ 婆罗门！定觉支，没有遮障、没有覆盖，不是心的随烦恼，当被修习、被多修习时，能导向明与解脱果的证悟。

upekkhāsambojjhaṅgo kho, brāhmaṇa, anāvaraṇo anīvaraṇo cetaso anupakkileso bhāvito bahulīkato vijjāvimuttiphalasacchikiriyāya saṃvattati.

⑦ 婆罗门！舍觉支，没有遮障、没有覆盖，不是心的随烦恼，当被修习、被多修习时，能导向明与解脱果的证悟。

Ime kho, brāhmaṇa, satta bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anupakkilesā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṃvattantī”ti.

婆罗门！这就是七觉支，（它们）没有遮障、没有覆盖，不是心的随烦恼，当被修习、被多修习时，能导向明与解脱果的证悟。”

Evaṃ vutte saṅgāravo brāhmaṇo bhagavantaṃ etadavoca –

（世尊）这样说完后，伤歌逻婆罗门对世尊说：

“abhikkantaṃ, bho gotama…pe…

“好极了！尊者乔达摩！好极了！尊者乔达摩！尊者乔达摩，就像扶正了倒下之物，显露了遮蔽之物，为迷路者指明道路，在黑暗中举起油灯：‘让有眼的人能看见各种形态。’像这样，尊者乔达摩以各种方式阐明了法。

upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.

我现在归依尊者乔达摩、归依法、归依比丘僧团。请尊者乔达摩接受我，从今天起，直至生命终结，（我）作为优婆塞归依。”

Pañcamaṃ.

伤歌逻水钵喻经 ～觉支总摄品‧第五经 终

～《觉支相应‧觉支总摄品‧Saṅgāravasutta 伤歌逻水钵喻经》(SN 46.55, 236)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.6 Sākacchavagga 觉支总摄品 (SN 46.51-56, 232-237)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.6.6 Abhayasutta 无畏经 (SN 46.56, 237)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Abhayasuttaṃ

237. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Atha kho abhayo rājakumāro yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho abhayo rājakumāro bhagavantaṃ etadavoca – “pūraṇo, bhante, kassapo evamāha – ‘natthi hetu, natthi paccayo aññāṇāya adassanāya. Ahetu, appaccayo [appaccayā (sī.), appaccayaṃ (?)] aññāṇaṃ adassanaṃ hoti. Natthi hetu, natthi paccayo ñāṇāya dassanāya. Ahetu, appaccayo ñāṇaṃ dassanaṃ hotī’ti. Idha bhagavā kimāhā”ti? “Atthi, rājakumāra, hetu, atthi paccayo aññāṇāya adassanāya. Sahetu, sappaccayo [sappaccayā (sī.), sappaccayaṃ (?)] aññāṇaṃ adassanaṃ hoti. Atthi, rājakumāra, hetu, atthi paccayo ñāṇāya dassanāya. Sahetu, sappaccayo ñāṇaṃ dassanaṃ hotī”ti.

“Katamo pana, bhante, hetu, katamo paccayo aññāṇāya adassanāya? Kathaṃ sahetu, sappaccayo aññāṇaṃ adassanaṃ hotī”ti? “Yasmiṃ kho, rājakumāra, samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ na jānāti na passati – ayampi kho, rājakumāra, hetu, ayaṃ paccayo aññāṇāya adassanāya. Evampi sahetu sappaccayo aññāṇaṃ adassanaṃ hoti.

“Puna caparaṃ, rājakumāra, yasmiṃ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena…pe… thinamiddhapariyuṭṭhitena… uddhaccakukkuccapariyuṭṭhitena… vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ na jānāti na passati – ayampi kho, rājakumāra, hetu, ayaṃ paccayo aññāṇāya adassanāya. Evampi sahetu sappaccayo aññāṇaṃ adassanaṃ hotī”ti.

“Ko nāmāyaṃ, bhante, dhammapariyāyo”ti? “Nīvaraṇā nāmete, rājakumārā”ti. “Taggha, bhagavā, nīvaraṇā; taggha, sugata, nīvaraṇā! Ekamekenapi kho, bhante, nīvaraṇena abhibhūto yathābhūtaṃ na jāneyya na passeyya, ko pana vādo pañcahi nīvaraṇehi?

“Katamo pana, bhante, hetu, katamo paccayo ñāṇāya dassanāya? Kathaṃ sahetu, sappaccayo ñāṇaṃ dassanaṃ hotī”ti? “Idha, rājakumāra, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. So satisambojjhaṅgaṃ bhāvitena cittena yathābhūtaṃ jānāti passati – ayampi kho, rājakumāra, hetu, ayaṃ paccayo ñāṇāya dassanāya. Evampi sahetu, sappaccayo ñāṇaṃ dassanaṃ hoti.

“Puna caparaṃ, rājakumāra, bhikkhu…pe… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. So upekkhāsambojjhaṅgaṃ bhāvitena cittena yathābhūtaṃ jānāti passati – ayampi kho, rājakumāra, hetu, ayaṃ paccayo ñāṇāya dassanāya. Evaṃ sahetu, sappaccayo ñāṇaṃ dassanaṃ hotī”ti.

“Ko nāmāyaṃ, bhante, dhammapariyāyo”ti? “Bojjhaṅgā nāmete, rājakumārā”ti. “Taggha, bhagavā, bojjhaṅgā; taggha, sugata, bojjhaṅgā! Ekamekenapi kho, bhante, bojjhaṅgena samannāgato yathābhūtaṃ jāneyya passeyya, ko pana vādo sattahi bojjhaṅgehi? Yopi me, bhante, gijjhakūṭaṃ pabbataṃ ārohantassa kāyakilamatho cittakilamatho, sopi me paṭippassaddho, dhammo ca me abhisamito”ti. Chaṭṭhaṃ.

Sākacchavaggo chaṭṭho.

Tassuddānaṃ –

Āhārā pariyāyamaggi, mettaṃ saṅgāravena ca;

Abhayo pucchito pañhaṃ, gijjhakūṭamhi pabbateti.

☸---------------------------------------------------------------------

［五六］ 第六 无畏

一 我是这样听说的。那时，世尊住在王舍城的灵鹫山中。

二 当时，无畏王子前往世尊的住处。到了之后，礼敬世尊，坐在一边。坐在一边的无畏王子对世尊说：

三 “大德！富兰那迦叶这样说：‘对于无知、无见，没有因、没有缘；无知、无见是没有因、没有缘的。对于知、见，没有因、没有缘；知、见是没有因、没有缘的。’对此，世尊是如何解说的呢？”

四 “王子！对于无知、无见，是有因、有缘的；无知、无见是有因、有缘的。王子！对于知、见，是有因、有缘的；知、见是有因、有缘的。”

一

五 “大德！为什么说对于无知、无见是有因、有缘的呢？为什么说无知、无见是有因有缘的呢？”

六 “王子！当被贪欲所缠绕，心持续追逐贪欲而住时，对于已生起的贪欲，不能如实了知、看见其出离（的方法），王子！这就是无知、无见的因、缘。像这样，无知、无见，是有因、有缘的。

七 王子！又当被嗔恚所缠绕，心持续追逐嗔恚而住时……乃至……

八 ……被昏沉睡眠所缠绕……

九 ……被掉举追悔所缠绕……

一〇 当被疑惑所缠绕，心持续追逐疑惑而住时，对于已生起的疑惑，不能如实了知、看见其出离（的方法），王子！这就是无知、无见的因、缘。像这样，无知、无见是有因、有缘的。”

一一 “大德！这个法门应当称作什么呢？”

“王子！这些称之为‘盖’。”

“确实是‘盖’啊！世尊！确实是‘盖’啊！善逝！大德！譬如被其中任何一个‘盖’所覆盖压服，就不能如实地了知、看见，更何况被五个‘盖’（覆盖压服）呢？”

二

一二 “大德！又为什么说对于知、见是有因、有缘的呢？为什么说知、见是有因、有缘的呢？”

一三 “王子！在此（教法中），有比丘，依于远离、依于离贪、依于灭尽，导向于舍（放手），这样来修习念觉支。他以修习念觉支的心，能如实地了知、看见。王子！这就是知、见的因、缘。像这样，知、见是有因、有缘的。

一四～一八 王子！再者，比丘……［择法觉支……精进觉支……喜觉支……轻安觉支……定觉支］……

一九 依于远离、依于离贪、依于灭尽，导向于舍（放手），这样来修习舍觉支。他以修习舍觉支的心，能如实地了知、看见。王子！这就是知、见的因、缘。像这样，知、见是有因、有缘的。”

二〇 “大德！这个法门应当称作什么呢？”

“王子！这些称之为‘觉支’。”

“确实是‘觉支’啊！世尊！确实是‘觉支’啊！善逝！大德！譬如成就了其中任何一个‘觉支’，就能如实地了知、看见，更何况（成就）七个觉支呢？大德！我登上这灵鹫山时的身体疲劳和心的疲劳，那也已经平息了，并且当下领悟了法。”

摄颂曰：

食、理趣、火，

慈与伤歌逻，

灵鹫山之中，

无畏之所问。

觉支相应中

觉支相应 第六觉支总摄品（终）

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.7 Ānāpānavagga 入出息品 (SN 46.57-66, 238-247)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.7.1 Aṭṭhikamahapphalasutta 骨想功德 (SN 46.57, 238)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Ānāpānavaggo

1. Aṭṭhikamahapphalasuttaṃ

238. Sāvatthinidānaṃ. “Aṭṭhikasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā. Kathaṃ bhāvitā ca, bhikkhave, aṭṭhikasaññā kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā? Idha, bhikkhave, bhikkhu aṭṭhikasaññāsahagataṃ satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe… aṭṭhikasaññāsahagataṃ upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ bhāvitā kho, bhikkhave, aṭṭhikasaññā evaṃ bahulīkatā mahapphalā hoti mahānisaṃsā”ti.

Aññataraphalasuttaṃ

“Aṭṭhikasaññāya, bhikkhave, bhāvitāya bahulīkatāya dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā. Kathaṃ bhāvitāya ca kho, bhikkhave, aṭṭhikasaññāya kathaṃ bahulīkatāya dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā? Idha, bhikkhave, bhikkhu aṭṭhikasaññāsahagataṃ satisambojjhaṅgaṃ bhāveti…pe… aṭṭhikasaññāsahagataṃ upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ bhāvitāya kho, bhikkhave, aṭṭhikasaññāya evaṃ bahulīkatāya dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti.

Mahatthasuttaṃ

“Aṭṭhikasaññā, bhikkhave, bhāvitā bahulīkatā mahato atthāya saṃvattati. Kathaṃ bhāvitā ca, bhikkhave, aṭṭhikasaññā kathaṃ bahulīkatā mahato atthāya saṃvattati? Idha, bhikkhave, bhikkhu aṭṭhikasaññāsahagataṃ satisambojjhaṅgaṃ bhāveti…pe… aṭṭhikasaññāsahagataṃ upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ bhāvitā kho, bhikkhave, aṭṭhikasaññā evaṃ bahulīkatā mahato atthāya saṃvattatī”ti.

Yogakkhemasuttaṃ

“Aṭṭhikasaññā, bhikkhave, bhāvitā bahulīkatā mahato yogakkhemāya saṃvattati. Kathaṃ bhāvitā ca, bhikkhave, aṭṭhikasaññā kathaṃ bahulīkatā mahato yogakkhemāya saṃvattati? Idha, bhikkhave, bhikkhu aṭṭhikasaññāsahagataṃ satisambojjhaṅgaṃ bhāveti…pe… aṭṭhikasaññāsahagataṃ upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ bhāvitā kho, bhikkhave, aṭṭhikasaññā evaṃ bahulīkatā mahato yogakkhemāya saṃvattatī”ti.

Saṃvegasuttaṃ

“Aṭṭhikasaññā, bhikkhave, bhāvitā bahulīkatā mahato saṃvegāya saṃvattati. Kathaṃ bhāvitā ca, bhikkhave, aṭṭhikasaññā kathaṃ bahulīkatā mahato saṃvegāya saṃvattati? Idha, bhikkhave, bhikkhu aṭṭhikasaññāsahagataṃ satisambojjhaṅgaṃ bhāveti…pe… aṭṭhikasaññāsahagataṃ upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ bhāvitā kho, bhikkhave, aṭṭhikasaññā evaṃ bahulīkatā mahato saṃvegāya saṃvattatī”ti.

Phāsuvihārasuttaṃ

“Aṭṭhikasaññā, bhikkhave, bhāvitā bahulīkatā mahato phāsuvihārāya saṃvattati. Kathaṃ bhāvitā ca, bhikkhave, aṭṭhikasaññā kathaṃ bahulīkatā mahato phāsuvihārāya saṃvattati? Idha, bhikkhave, bhikkhu aṭṭhikasaññāsahagataṃ satisambojjhaṅgaṃ bhāveti…pe… aṭṭhikasaññāsahagataṃ upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ bhāvitā kho, bhikkhave, aṭṭhikasaññā evaṃ bahulīkatā mahato phāsuvihārāya saṃvattatī”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第七 入出息品

［五七］ 第一 骨想功德

一 舍卫城因缘。

二 “诸比丘！骨想如果得到修习、得到多修习，就会有大果报、大功德。

三 诸比丘！怎样修习骨想、怎样多修习骨想，才能有大果报、大功德呢？

四 诸比丘！在此，有比丘，基于远离、基于离贪、基于灭尽，导向于舍弃，修习与骨想相应的‘念觉支’；……（中略）……在此，有比丘，基于远离、基于离贪、基于灭尽，导向于舍弃，修习与骨想相应的‘舍觉支’。

五 诸比丘！像这样修习骨想、像这样多修习骨想，就会有大果报、大功德。”

二 可以预期两种果报

二 “诸比丘！骨想如果得到修习、得到多修习，可以预期两种果报中的一种果报：在现世就证得完全的觉悟，或者，如果还有所依（烦恼未尽），则证得不还果。

三 诸比丘！怎样修习骨想、怎样多修习骨想，才能预期两种果报中的一种果报：在现世证得完全的觉悟呢？或者，如果还有所依，则证得不还果呢？

四 诸比丘！在此，有比丘，基于远离、基于离贪、基于灭尽，导向于舍弃，修习与骨想相应的‘念觉支’；……（中略）……在此，有比丘，基于远离、基于离贪、基于灭尽，导向于舍弃，修习与骨想相应的‘舍觉支’。

五 诸比丘！像这样修习骨想、像这样多修习骨想，可以预期两种果报中的一种果报：在现世就证得完全的觉悟，或者，如果还有所依，则证得不还果。”

三 大利益

二 “诸比丘！骨想如果得到修习、得到多修习，则有助于获得大利益。

三 诸比丘！怎样修习骨想、怎样多修习骨想，才能有助于获得大利益呢？

四 诸比丘！在此，有比丘，基于远离、基于离贪、基于灭尽，导向于舍弃，修习与骨想相应的‘念觉支’；……（中略）……在此，有比丘，基于远离、基于离贪、基于灭尽，导向于舍弃，修习与骨想相应的‘舍觉支’。

五 诸比丘！像这样修习骨想、像这样多修习骨想，则有助于获得大利益。”

四 大安稳

二 “诸比丘！骨想如果得到修习、得到多修习，则有助于获得大安稳（从束缚中解脱）。

三 诸比丘！怎样修习骨想、怎样多修习骨想，才能有助于获得大安稳呢？

四 诸比丘！在此，有比丘，基于远离、基于离贪、基于灭尽，导向于舍弃，修习与骨想相应的‘念觉支’；……（中略）……在此，有比丘，基于远离、基于离贪、基于灭尽，导向于舍弃，修习与骨想相应的‘舍觉支’。

五 诸比丘！像这样修习骨想、像这样多修习骨想，则有助于获得大安稳。”

五 大厌离

二 “诸比丘！骨想如果得到修习、得到多修习，则有助于生起大厌离。

三 诸比丘！怎样修习骨想、怎样多修习骨想，才能有助于生起大厌离呢？

四 诸比丘！在此，有比丘，基于远离、基于离贪、基于灭尽，导向于舍弃，修习与骨想相应的‘念觉支’；……（中略）……在此，有比丘，基于远离、基于离贪、基于灭尽，导向于舍弃，修习与骨想相应的‘舍觉支’。

五 诸比丘！像这样修习骨想、像这样多修习骨想，则有助于生起大厌离。”

六 大乐住

二 “诸比丘！骨想如果得到修习、得到多修习，则有助于安乐地安住。

三 诸比丘！怎样修习骨想、怎样多修习骨想，才能有助于安乐地安住呢？

四 诸比丘！在此，有比丘，基于远离、基于离贪、基于灭尽，导向于舍弃，修习与骨想相应的‘念觉支’；……（中略）……在此，有比丘，基于远离、基于离贪、基于灭尽，导向于舍弃，修习与骨想相应的‘舍觉支’。

五 诸比丘！像这样修习骨想、像这样多修习骨想，则有助于安乐地安住。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.7 Ānāpānavagga 入出息品 (SN 46.57-66, 238-247)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.7.2 Puḷavakasutta 虫食想功德 (SN 46.58, 239)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Puḷavakasuttaṃ

239. “Puḷavakasaññā [puḷuvakasaññā (ka.)], bhikkhave, bhāvitā…pe… dutiyaṃ.

☸---------------------------------------------------------------------

［五八］ 第二 虫食想功德

一 舍卫城因缘。

二 “诸比丘！虫食想如果得到修习、得到多修习，就会有大果报、大功德。

三 诸比丘！怎样修习虫食想、怎样多修习虫食想，才能有大果报、大功德呢？

四 诸比丘！在此，有比丘，基于远离、基于离贪、基于灭尽，导向于舍弃，修习与虫食想相应的‘念觉支’；……（中略）……在此，有比丘，基于远离、基于离贪、基于灭尽，导向于舍弃，修习与虫食想相应的‘舍觉支’。

五 诸比丘！像这样修习虫食想、像这样多修习虫食想，就会有大果报、大功德。”

二 可以预期两种果报

二 “诸比丘！虫食想如果得到修习、得到多修习，可以预期两种果报中的一种果报：在现世就证得完全的觉悟，或者，如果还有所依，则证得不还果。

三 诸比丘！怎样修习虫食想、怎样多修习虫食想，才能预期两种果报中的一种果报：在现世证得完全的觉悟呢？或者，如果还有所依，则证得不还果呢？

四 诸比丘！在此，有比丘，基于远离、基于离贪、基于灭尽，导向于舍弃，修习与虫食想相应的‘念觉支’；……（中略）……在此，有比丘，基于远离、基于离贪、基于灭尽，导向于舍弃，修习与虫食想相应的‘舍觉支’。

五 诸比丘！像这样修习虫食想、像这样多修习虫食想，可以预期两种果报中的一种果报：在现世就证得完全的觉悟，或者，如果还有所依，则证得不还果。”

三 大利益

二 “诸比丘！虫食想如果得到修习、得到多修习，则有助于获得大利益。

三 诸比丘！怎样修习虫食想、怎样多修习虫食想，才能有助于获得大利益呢？

四 诸比丘！在此，有比丘，基于远离、基于离贪、基于灭尽，导向于舍弃，修习与虫食想相应的‘念觉支’；……（中略）……在此，有比丘，基于远离、基于离贪、基于灭尽，导向于舍弃，修习与虫食想相应的‘舍觉支’。

五 诸比丘！像这样修习虫食想、像这样多修习虫食想，则有助于获得大利益。”

四 大安稳

二 “诸比丘！虫食想如果得到修习、得到多修习，则有助于获得大安稳。

三 诸比丘！怎样修习虫食想、怎样多修习虫食想，才能有助于获得大安稳呢？

四 诸比丘！在此，有比丘，基于远离、基于离贪、基于灭尽，导向于舍弃，修习与虫食想相应的‘念觉支’；……（中略）……在此，有比丘，基于远离、基于离贪、基于灭尽，导向于舍弃，修习与虫食想相应的‘舍觉支’。

五 诸比丘！像这样修习虫食想、像这样多修习虫食想，则有助于获得大安稳。”

五 大厌离

二 “诸比丘！虫食想如果得到修习、得到多修习，则有助于生起大厌离。

三 诸比丘！怎样修习虫食想、怎样多修习虫食想，才能有助于生起大厌离呢？

四 诸比丘！在此，有比丘，基于远离、基于离贪、基于灭尽，导向于舍弃，修习与虫食想相应的‘念觉支’；……（中略）……在此，有比丘，基于远离、基于离贪、基于灭尽，导向于舍弃，修习与虫食想相应的‘舍觉支’。

五 诸比丘！像这样修习虫食想、像这样多修习虫食想，则有助于生起大厌离。”

六 大乐住

二 “诸比丘！虫食想如果得到修习、得到多修习，则有助于安乐地安住。

三 诸比丘！怎样修习虫食想、怎样多修习虫食想，才能有助于安乐地安住呢？

四 诸比丘！在此，有比丘，基于远离、基于离贪、基于灭尽，导向于舍弃，修习与虫食想相应的‘念觉支’；……（中略）……在此，有比丘，基于远离、基于离贪、基于灭尽，导向于舍弃，修习与虫食想相应的‘舍觉支’。

五 诸比丘！像这样修习虫食想、像这样多修习虫食想，则有助于安乐地安住。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.7 Ānāpānavagga 入出息品 (SN 46.57-66, 238-247)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.7.3 Vinīlakasutta 青瘀想功德 (SN 46.59, 240)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Vinīlakasuttaṃ

240. “Vinīlakasaññā, bhikkhave…pe… tatiyaṃ.

☸---------------------------------------------------------------------

［五九］ 第三 青瘀想功德

一 舍卫城因缘。

二 “诸比丘！青瘀想如果得到修习、得到多修习，就会有大果报、大功德。

三 诸比丘！怎样修习青瘀想、怎样多修习青瘀想，才能有大果报、大功德呢？

四 诸比丘！在此，有比丘，基于远离、基于离贪、基于灭尽，导向于舍弃，修习与青瘀想相应的‘念觉支’；……（中略）……在此，有比丘，基于远离、基于离贪、基于灭尽，导向于舍弃，修习与青瘀想相应的‘舍觉支’。

五 诸比丘！像这样修习青瘀想、像这样多修习青瘀想，就会有大果报、大功德。”

二 可以预期两种果报

二 “诸比丘！青瘀想如果得到修习、得到多修习，可以预期两种果报中的一种果报：在现世就证得完全的觉悟，或者，如果还有所依，则证得不还果。

三 诸比丘！怎样修习青瘀想、怎样多修习青瘀想，才能预期两种果报中的一种果报：在现世证得完全的觉悟呢？或者，如果还有所依，则证得不还果呢？

四 诸比丘！在此，有比丘，基于远离、基于离贪、基于灭尽，导向于舍弃，修习与青瘀想相应的‘念觉支’；……（中略）……在此，有比丘，基于远离、基于离贪、基于灭尽，导向于舍弃，修习与青瘀想相应的‘舍觉支’。

五 诸比丘！像这样修习青瘀想、像这样多修习青瘀想，可以预期两种果报中的一种果报：在现世就证得完全的觉悟，或者，如果还有所依，则证得不还果。”

三 大利益

二 “诸比丘！青瘀想如果得到修习、得到多修习，则有助于获得大利益。

三 诸比丘！怎样修习青瘀想、怎样多修习青瘀想，才能有助于获得大利益呢？

四 诸比丘！在此，有比丘，基于远离、基于离贪、基于灭尽，导向于舍弃，修习与青瘀想相应的‘念觉支’；……（中略）……在此，有比丘，基于远离、基于离贪、基于灭尽，导向于舍弃，修习与青瘀想相应的‘舍觉支’。

五 诸比丘！像这样修习青瘀想、像这样多修习青瘀想，则有助于获得大利益。”

四 大安稳

二 “诸比丘！青瘀想如果得到修习、得到多修习，则有助于获得大安稳。

三 诸比丘！怎样修习青瘀想、怎样多修习青瘀想，才能有助于获得大安稳呢？

四 诸比丘！在此，有比丘，基于远离、基于离贪、基于灭尽，导向于舍弃，修习与青瘀想相应的‘念觉支’；……（中略）……在此，有比丘，基于远离、基于离贪、基于灭尽，导向于舍弃，修习与青瘀想相应的‘舍觉支’。

五 诸比丘！像这样修习青瘀想、像这样多修习青瘀想，则有助于获得大安稳。”

五 大厌离

二 “诸比丘！青瘀想如果得到修习、得到多修习，则有助于生起大厌离。

三 诸比丘！怎样修习青瘀想、怎样多修习青瘀想，才能有助于生起大厌离呢？

四 诸比丘！在此，有比丘，基于远离、基于离贪、基于灭尽，导向于舍弃，修习与青瘀想相应的‘念觉支’；……（中略）……在此，有比丘，基于远离、基于离贪、基于灭尽，导向于舍弃，修习与青瘀想相应的‘舍觉支’。

五 诸比丘！像这样修习青瘀想、像这样多修习青瘀想，则有助于生起大厌离。”

六 大乐住

二 “诸比丘！青瘀想如果得到修习、得到多修习，则有助于安乐地安住。

三 诸比丘！怎样修习青瘀想、怎样多修习青瘀想，才能有助于安乐地安住呢？

四 诸比丘！在此，有比丘，基于远离、基于离贪、基于灭尽，导向于舍弃，修习与青瘀想相应的‘念觉支’；……（中略）……在此，有比丘，基于远离、基于离贪、基于灭尽，导向于舍弃，修习与青瘀想相应的‘舍觉支’。

五 诸比丘！像这样修习青瘀想、像这样多修习青瘀想，则有助于安乐地安住。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.7 Ānāpānavagga 入出息品 (SN 46.57-66, 238-247)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.7.4 Vicchiddakasutta 坏想功德 (SN 46.60, 241)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Vicchiddakasuttaṃ

241. “Vicchiddakasaññā, bhikkhave…pe… catutthaṃ.

☸---------------------------------------------------------------------

［六O］ 第四 坏想功德

一 舍卫城因缘。

二 “诸比丘！坏想如果得到修习、得到多修习，就会有大果报、大功德。

三 诸比丘！怎样修习坏想、怎样多修习坏想，才能有大果报、大功德呢？

四 诸比丘！在此，有比丘，基于远离、基于离贪、基于灭尽，导向于舍弃，修习与坏想相应的‘念觉支’；……（中略）……在此，有比丘，基于远离、基于离贪、基于灭尽，导向于舍弃，修习与坏想相应的‘舍觉支’。

五 诸比丘！像这样修习坏想、像这样多修习坏想，就会有大果报、大功德。”

二 可以预期两种果报

二 “诸比丘！坏想如果得到修习、得到多修习，可以预期两种果报中的一种果报：在现世就证得完全的觉悟，或者，如果还有所依，则证得不还果。

三 诸比丘！怎样修习坏想、怎样多修习坏想，才能预期两种果报中的一种果报：在现世证得完全的觉悟呢？或者，如果还有所依，则证得不还果呢？

四 诸比丘！在此，有比丘，基于远离、基于离贪、基于灭尽，导向于舍弃，修习与坏想相应的‘念觉支’；……（中略）……在此，有比丘，基于远离、基于离贪、基于灭尽，导向于舍弃，修习与坏想相应的‘舍觉支’。

五 诸比丘！像这样修习坏想、像这样多修习坏想，可以预期两种果报中的一种果报：在现世就证得完全的觉悟，或者，如果还有所依，则证得不还果。”

三 大利益

二 “诸比丘！坏想如果得到修习、得到多修习，则有助于获得大利益。

三 诸比丘！怎样修习坏想、怎样多修习坏想，才能有助于获得大利益呢？

四 诸比丘！在此，有比丘，基于远离、基于离贪、基于灭尽，导向于舍弃，修习与坏想相应的‘念觉支’；……（中略）……在此，有比丘，基于远离、基于离贪、基于灭尽，导向于舍弃，修习与坏想相应的‘舍觉支’。

五 诸比丘！像这样修习坏想、像这样多修习坏想，则有助于获得大利益。”

四 大安稳

二 “诸比丘！坏想如果得到修习、得到多修习，则有助于获得大安稳。

三 诸比丘！怎样修习坏想、怎样多修习坏想，才能有助于获得大安稳呢？

四 诸比丘！在此，有比丘，基于远离、基于离贪、基于灭尽，导向于舍弃，修习与坏想相应的‘念觉支’；……（中略）……在此，有比丘，基于远离、基于离贪、基于灭尽，导向于舍弃，修习与坏想相应的‘舍觉支’。

五 诸比丘！像这样修习坏想、像这样多修习坏想，则有助于获得大安稳。”

五 大厌离

二 “诸比丘！坏想如果得到修习、得到多修习，则有助于生起大厌离。

三 诸比丘！怎样修习坏想、怎样多修习坏想，才能有助于生起大厌离呢？

四 诸比丘！在此，有比丘，基于远离、基于离贪、基于灭尽，导向于舍弃，修习与坏想相应的‘念觉支’；……（中略）……在此，有比丘，基于远离、基于离贪、基于灭尽，导向于舍弃，修习与坏想相应的‘舍觉支’。

五 诸比丘！像这样修习坏想、像这样多修习坏想，则有助于生起大厌离。”

六 大乐住

二 “诸比丘！坏想如果得到修习、得到多修习，则有助于安乐地安住。

三 诸比丘！怎样修习坏想、怎样多修习坏想，才能有助于安乐地安住呢？

四 诸比丘！在此，有比丘，基于远离、基于离贪、基于灭尽，导向于舍弃，修习与坏想相应的‘念觉支’；……（中略）……在此，有比丘，基于远离、基于离贪、基于灭尽，导向于舍弃，修习与坏想相应的‘舍觉支’。

五 诸比丘！像这样修习坏想、像这样多修习坏想，则有助于安乐地安住。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.7 Ānāpānavagga 入出息品 (SN 46.57-66, 238-247)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.7.5 Uddhumātakasutta 膨胀想功德 (SN 46.61, 242)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Uddhumātakasuttaṃ

242. “Uddhumātakasaññā, bhikkhave…pe… pañcamaṃ.

☸---------------------------------------------------------------------

［六一］ 第五 膨胀想功德

一 缘起于舍卫城。

二 “比丘们！如果修习、多修习膨胀想，就会有大果报、大功德。

三 比丘们！怎样修习膨胀想、怎样多修习膨胀想，才能有大果报、大功德呢？

四 比丘们！在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与膨胀想俱行的‘念觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与膨胀想俱行的‘择法觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与膨胀想俱行的‘精进觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与膨胀想俱行的‘喜觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与膨胀想俱行的‘轻安觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与膨胀想俱行的‘定觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与膨胀想俱行的‘舍觉支’。

五 比丘们！像这样修习、像这样多修习膨胀想，就会有大果报、大功德。”

二 可预期两种果报

二 “比丘们！如果修习、多修习膨胀想，就可以预期两种果报中的一种：在现世开悟，或者如果还有烦恼未尽，则证得不还果。

三 比丘们！怎样修习、怎样多修习膨胀想，就可以预期两种果报中的一种：在现世开悟呢？或者如果还有烦恼未尽，则证得不还果呢？

四 比丘们！在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与膨胀想俱行的‘念觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与膨胀想俱行的‘择法觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与膨胀想俱行的‘精进觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与膨胀想俱行的‘喜觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与膨胀想俱行的‘轻安觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与膨胀想俱行的‘定觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与膨胀想俱行的‘舍觉支’。

五 比丘们！像这样修习、像这样多修习膨胀想，就可以预期两种果报中的一种：在现世开悟，或者如果还有烦恼未尽，则证得不还果。”

三 大利益

二 “比丘们！如果修习、多修习膨胀想，则有助于大利益。

三 比丘们！怎样修习、多修习膨胀想，则有助于大利益呢？

四 比丘们！在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与膨胀想俱行的‘念觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与膨胀想俱行的‘择法觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与膨胀想俱行的‘精进觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与膨胀想俱行的‘喜觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与膨胀想俱行的‘轻安觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与膨胀想俱行的‘定觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与膨胀想俱行的‘舍觉支’。

五 比丘们！像这样修习、像这样多修习膨胀想，则有助于大利益。”

四 大安稳

二 “比丘们！如果修习、多修习膨胀想，则有助于大安稳。

三 比丘们！怎样修习、多修习膨胀想，则有助于大安稳呢？

四 比丘们！在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与膨胀想俱行的‘念觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与膨胀想俱行的‘择法觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与膨胀想俱行的‘精进觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与膨胀想俱行的‘喜觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与膨胀想俱行的‘轻安觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与膨胀想俱行的‘定觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与膨胀想俱行的‘舍觉支’。

五 比丘们！像这样修习、像这样多修习膨胀想，则有助于大安稳。”

五 大厌离

二 “比丘们！如果修习、多修习膨胀想，则有助于大厌离。

三 比丘们！怎样修习、多修习膨胀想，则有助于大厌离呢？

四 比丘们！在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与膨胀想俱行的‘念觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与膨胀想俱行的‘择法觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与膨胀想俱行的‘精进觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与膨胀想俱行的‘喜觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与膨胀想俱行的‘轻安觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与膨胀想俱行的‘定觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与膨胀想俱行的‘舍觉支’。

五 比丘们！像这样修习、像这样多修习膨胀想，则有助于大厌离。”

六 大安乐住

二 “比丘们！如果修习、多修习膨胀想，则有助于大安乐住。

三 比丘们！怎样修习、多修习膨胀想，则有助于大安乐住呢？

四 比丘们！在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与膨胀想俱行的‘念觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与膨胀想俱行的‘择法觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与膨胀想俱行的‘精进觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与膨胀想俱行的‘喜觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与膨胀想俱行的‘轻安觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与膨胀想俱行的‘定觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与膨胀想俱行的‘舍觉支’。

五 比丘们！像这样修习、像这样多修习膨胀想，则有助于大安乐住。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.7 Ānāpānavagga 入出息品 (SN 46.57-66, 238-247)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.7.6 Mettāsutta 慈心想功德 (SN 46.62, 243)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Mettāsuttaṃ

243. “Mettā, bhikkhave, bhāvitā…pe… chaṭṭhaṃ.

☸---------------------------------------------------------------------

［六二］ 第六 慈心想功德

一 缘起于舍卫城。

二 “比丘们！如果修习、多修习慈心想，就会有大果报、大功德。

三 比丘们！怎样修习慈心想、怎样多修习慈心想，才能有大果报、大功德呢？

四 比丘们！在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与慈心想俱行的‘念觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与慈心想俱行的‘择法觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与慈心想俱行的‘精进觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与慈心想俱行的‘喜觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与慈心想俱行的‘轻安觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与慈心想俱行的‘定觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与慈心想俱行的‘舍觉支’。

五 比丘们！像这样修习、像这样多修习慈心想，就会有大果报、大功德。”

二 可预期两种果报

二 “比丘们！如果修习、多修习慈心想，就可以预期两种果报中的一种：在现世开悟，或者如果还有烦恼未尽，则证得不还果。

三 比丘们！怎样修习、怎样多修习慈心想，就可以预期两种果报中的一种：在现世开悟呢？或者如果还有烦恼未尽，则证得不还果呢？

四 比丘们！在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与慈心想俱行的‘念觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与慈心想俱行的‘择法觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与慈心想俱行的‘精进觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与慈心想俱行的‘喜觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与慈心想俱行的‘轻安觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与慈心想俱行的‘定觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与慈心想俱行的‘舍觉支’。

五 比丘们！像这样修习、像这样多修习慈心想，就可以预期两种果报中的一种：在现世开悟，或者如果还有烦恼未尽，则证得不还果。”

三 大利益

二 “比丘们！如果修习、多修习慈心想，则有助于大利益。

三 比丘们！怎样修习、多修习慈心想，则有助于大利益呢？

四 比丘们！在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与慈心想俱行的‘念觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与慈心想俱行的‘择法觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与慈心想俱行的‘精进觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与慈心想俱行的‘喜觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与慈心想俱行的‘轻安觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与慈心想俱行的‘定觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与慈心想俱行的‘舍觉支’。

五 比丘们！像这样修习、像这样多修习慈心想，则有助于大利益。”

四 大安稳

二 “比丘们！如果修习、多修习慈心想，则有助于大安稳。

三 比丘们！怎样修习、多修习慈心想，则有助于大安稳呢？

四 比丘们！在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与慈心想俱行的‘念觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与慈心想俱行的‘择法觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与慈心想俱行的‘精进觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与慈心想俱行的‘喜觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与慈心想俱行的‘轻安觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与慈心想俱行的‘定觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与慈心想俱行的‘舍觉支’。

五 比丘们！像这样修习、像这样多修习慈心想，则有助于大安稳。”

五 大厌离

二 “比丘们！如果修习、多修习慈心想，则有助于大厌离。

三 比丘们！怎样修习、多修习慈心想，则有助于大厌离呢？

四 比丘们！在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与慈心想俱行的‘念觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与慈心想俱行的‘择法觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与慈心想俱行的‘精进觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与慈心想俱行的‘喜觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与慈心想俱行的‘轻安觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与慈心想俱行的‘定觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与慈心想俱行的‘舍觉支’。

五 比丘们！像这样修习、像这样多修习慈心想，则有助于大厌离。”

六 大安乐住

二 “比丘们！如果修习、多修习慈心想，则有助于大安乐住。

三 比丘们！怎样修习、多修习慈心想，则有助于大安乐住呢？

四 比丘们！在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与慈心想俱行的‘念觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与慈心想俱行的‘择法觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与慈心想俱行的‘精进觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与慈心想俱行的‘喜觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与慈心想俱行的‘轻安觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与慈心想俱行的‘定觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与慈心想俱行的‘舍觉支’。

五 比丘们！像这样修习、像这样多修习慈心想，则有助于大安乐住。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.7 Ānāpānavagga 入出息品 (SN 46.57-66, 238-247)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.7.7 Karuṇāsutta 悲心想功德 (SN 46.63, 244)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Karuṇāsuttaṃ

244. “Karuṇā, bhikkhave, bhāvitā…pe… sattamaṃ.

☸---------------------------------------------------------------------

［六三］ 第七 悲心想功德

一 缘起于舍卫城。

二 “比丘们！如果修习、多修习悲心想，就会有大果报、大功德。

三 比丘们！怎样修习悲心想、怎样多修习悲心想，才能有大果报、大功德呢？

四 比丘们！在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与悲心想俱行的‘念觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与悲心想俱行的‘择法觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与悲心想俱行的‘精进觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与悲心想俱行的‘喜觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与悲心想俱行的‘轻安觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与悲心想俱行的‘定觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与悲心想俱行的‘舍觉支’。

五 比丘们！像这样修习、像这样多修习悲心想，就会有大果报、大功德。”

二 可预期两种果报

二 “比丘们！如果修习、多修习悲心想，就可以预期两种果报中的一种：在现世开悟，或者如果还有烦恼未尽，则证得不还果。

三 比丘们！怎样修习、怎样多修习悲心想，就可以预期两种果报中的一种：在现世开悟呢？或者如果还有烦恼未尽，则证得不还果呢？

四 比丘们！在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与悲心想俱行的‘念觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与悲心想俱行的‘择法觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与悲心想俱行的‘精进觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与悲心想俱行的‘喜觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与悲心想俱行的‘轻安觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与悲心想俱行的‘定觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与悲心想俱行的‘舍觉支’。

五 比丘们！像这样修习、像这样多修习悲心想，就可以预期两种果报中的一种：在现世开悟，或者如果还有烦恼未尽，则证得不还果。”

三 大利益

二 “比丘们！如果修习、多修习悲心想，则有助于大利益。

三 比丘们！怎样修习、多修习悲心想，则有助于大利益呢？

四 比丘们！在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与悲心想俱行的‘念觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与悲心想俱行的‘择法觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与悲心想俱行的‘精进觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与悲心想俱行的‘喜觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与悲心想俱行的‘轻安觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与悲心想俱行的‘定觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与悲心想俱行的‘舍觉支’。

五 比丘们！像这样修习、像这样多修习悲心想，则有助于大利益。”

四 大安稳

二 “比丘们！如果修习、多修习悲心想，则有助于大安稳。

三 比丘们！怎样修习、多修习悲心想，则有助于大安稳呢？

四 比丘们！在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与悲心想俱行的‘念觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与悲心想俱行的‘择法觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与悲心想俱行的‘精进觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与悲心想俱行的‘喜觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与悲心想俱行的‘轻安觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与悲心想俱行的‘定觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与悲心想俱行的‘舍觉支’。

五 比丘们！像这样修习、像这样多修习悲心想，则有助于大安稳。”

五 大厌离

二 “比丘们！如果修习、多修习悲心想，则有助于大厌离。

三 比丘们！怎样修习、多修习悲心想，则有助于大厌离呢？

四 比丘们！在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与悲心想俱行的‘念觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与悲心想俱行的‘择法觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与悲心想俱行的‘精进觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与悲心想俱行的‘喜觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与悲心想俱行的‘轻安觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与悲心想俱行的‘定觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与悲心想俱行的‘舍觉支’。

五 比丘们！像这样修习、像这样多修习悲心想，则有助于大厌离。”

六 大安乐住

二 “比丘们！如果修习、多修习悲心想，则有助于大安乐住。

三 比丘们！怎样修习、多修习悲心想，则有助于大安乐住呢？

四 比丘们！在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与悲心想俱行的‘念觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与悲心想俱行的‘择法觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与悲心想俱行的‘精进觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与悲心想俱行的‘喜觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与悲心想俱行的‘轻安觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与悲心想俱行的‘定觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与悲心想俱行的‘舍觉支’。

五 比丘们！像这样修习、像这样多修习悲心想，则有助于大安乐住。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.7 Ānāpānavagga 入出息品 (SN 46.57-66, 238-247)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.7.8 Muditāsutta 喜心想功德 (SN 46.64, 245)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Muditāsuttaṃ

245. “Muditā, bhikkhave, bhāvitā…pe… aṭṭhamaṃ.

☸---------------------------------------------------------------------

［六四］ 第八 喜心想功德

一 缘起于舍卫城。

二 “比丘们！如果修习、多修习喜心想，就会有大果报、大功德。

三 比丘们！怎样修习喜心想、怎样多修习喜心想，才能有大果报、大功德呢？

四 比丘们！在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与喜心想俱行的‘念觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与喜心想俱行的‘择法觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与喜心想俱行的‘精进觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与喜心想俱行的‘喜觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与喜心想俱行的‘轻安觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与喜心想俱行的‘定觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与喜心想俱行的‘舍觉支’。

五 比丘们！像这样修习、像这样多修习喜心想，就会有大果报、大功德。”

二 可预期两种果报

二 “比丘们！如果修习、多修习喜心想，就可以预期两种果报中的一种：在现世开悟，或者如果还有烦恼未尽，则证得不还果。

三 比丘们！怎样修习、怎样多修习喜心想，就可以预期两种果报中的一种：在现世开悟呢？或者如果还有烦恼未尽，则证得不还果呢？

四 比丘们！在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与喜心想俱行的‘念觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与喜心想俱行的‘择法觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与喜心想俱行的‘精进觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与喜心想俱行的‘喜觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与喜心想俱行的‘轻安觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与喜心想俱行的‘定觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与喜心想俱行的‘舍觉支’。

五 比丘们！像这样修习、像这样多修习喜心想，就可以预期两种果报中的一种：在现世开悟，或者如果还有烦恼未尽，则证得不还果。”

三 大利益

二 “比丘们！如果修习、多修习喜心想，则有助于大利益。

三 比丘们！怎样修习、多修习喜心想，则有助于大利益呢？

四 比丘们！在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与喜心想俱行的‘念觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与喜心想俱行的‘择法觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与喜心想俱行的‘精进觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与喜心想俱行的‘喜觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与喜心想俱行的‘轻安觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与喜心想俱行的‘定觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与喜心想俱行的‘舍觉支’。

五 比丘们！像这样修习、像这样多修习喜心想，则有助于大利益。”

四 大安稳

二 “比丘们！如果修习、多修习喜心想，则有助于大安稳。

三 比丘们！怎样修习、多修习喜心想，则有助于大安稳呢？

四 比丘们！在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与喜心想俱行的‘念觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与喜心想俱行的‘择法觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与喜心想俱行的‘精进觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与喜心想俱行的‘喜觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与喜心想俱行的‘轻安觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与喜心想俱行的‘定觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与喜心想俱行的‘舍觉支’。

五 比丘们！像这样修习、像这样多修习喜心想，则有助于大安稳。”

五 大厌离

二 “比丘们！如果修习、多修习喜心想，则有助于大厌离。

三 比丘们！怎样修习、多修习喜心想，则有助于大厌离呢？

四 比丘们！在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与喜心想俱行的‘念觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与喜心想俱行的‘择法觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与喜心想俱行的‘精进觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与喜心想俱行的‘喜觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与喜心想俱行的‘轻安觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与喜心想俱行的‘定觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与喜心想俱行的‘舍觉支’。

五 比丘们！像这样修习、像这样多修习喜心想，则有助于大厌离。”

六 大安乐住

二 “比丘们！如果修习、多修习喜心想，则有助于大安乐住。

三 比丘们！怎样修习、多修习喜心想，则有助于大安乐住呢？

四 比丘们！在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与喜心想俱行的‘念觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与喜心想俱行的‘择法觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，以修习喜想俱行之‘精进觉支’；于此有比丘，依远离、依离贪、依灭尽，回向于舍，以修习喜想俱行之‘喜觉支’；于此有比丘，依远离、依离贪、依灭尽，回向于舍，以修习喜想俱行之‘轻安觉支’；于此有比丘，依远离、依离贪、依灭尽，回向于舍，以修习喜想俱行之‘定觉支’；于此有比丘，依远离、依离贪、依灭尽，回向于舍，以修习喜想俱行之‘舍觉支’。

五 比丘们！像这样修习、像这样多修习喜心想，则有助于大安乐住。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.7 Ānāpānavagga 入出息品 (SN 46.57-66, 238-247)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.7.9 Upekkhāsutta 舍心想功德 (SN 46.65, 246)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Upekkhāsuttaṃ

246. “Upekkhā, bhikkhave, bhāvitā…pe… navamaṃ.

☸---------------------------------------------------------------------

［六五］ 第九 舍心想功德

一 缘起于舍卫城。

二 “比丘们！如果修习、多修习舍心想，就会有大果报、大功德。

三 比丘们！怎样修习舍心想、怎样多修习舍心想，才能有大果报、大功德呢？

四 比丘们！在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与舍心想俱行的‘念觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与舍心想俱行的‘择法觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与舍心想俱行的‘精进觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与舍心想俱行的‘喜觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与舍心想俱行的‘轻安觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与舍心想俱行的‘定觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与舍心想俱行的‘舍觉支’。

五 比丘们！像这样修习、像这样多修习舍心想，就会有大果报、大功德。”

二 可预期两种果报

二 “比丘们！如果修习、多修习舍心想，就可以预期两种果报中的一种：在现世开悟，或者如果还有烦恼未尽，则证得不还果。

三 比丘们！怎样修习、怎样多修习舍心想，就可以预期两种果报中的一种：在现世开悟呢？或者如果还有烦恼未尽，则证得不还果呢？

四 比丘们！在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与舍心想俱行的‘念觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与舍心想俱行的‘择法觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与舍心想俱行的‘精进觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与舍心想俱行的‘喜觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与舍心想俱行的‘轻安觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与舍心想俱行的‘定觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与舍心想俱行的‘舍觉支’。

五 比丘们！像这样修习、像这样多修习舍心想，就可以预期两种果报中的一种：在现世开悟，或者如果还有烦恼未尽，则证得不还果。”

三 大利益

二 “比丘们！如果修习、多修习舍心想，则有助于大利益。

三 比丘们！怎样修习、多修习舍心想，则有助于大利益呢？

四 比丘们！在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与舍心想俱行的‘念觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与舍心想俱行的‘择法觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与舍心想俱行的‘精进觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与舍心想俱行的‘喜觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与舍心想俱行的‘轻安觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与舍心想俱行的‘定觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与舍心想俱行的‘舍觉支’。

五 比丘们！像这样修习、像这样多修习舍心想，则有助于大利益。”

四 大安稳

二 “比丘们！如果修习、多修习舍心想，则有助于大安稳。

三 比丘们！怎样修习、多修习舍心想，则有助于大安稳呢？

四 比丘们！在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与舍心想俱行的‘念觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与舍心想俱行的‘择法觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与舍心想俱行的‘精进觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与舍心想俱行的‘喜觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与舍心想俱行的‘轻安觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与舍心想俱行的‘定觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与舍心想俱行的‘舍觉支’。

五 比丘们！像这样修习、像这样多修习舍心想，则有助于大安稳。”

五 大厌离

二 “比丘们！如果修习、多修习舍心想，则有助于大厌离。

三 比丘们！怎样修习、多修习舍心想，则有助于大厌离呢？

四 比丘们！在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与舍心想俱行的‘念觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与舍心想俱行的‘择法觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与舍心想俱行的‘精进觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与舍心想俱行的‘喜觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与舍心想俱行的‘轻安觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与舍心想俱行的‘定觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与舍心想俱行的‘舍觉支’。

五 比丘们！像这样修习、像这样多修习舍心想，则有助于大厌离。”

六 大安乐住

二 “比丘们！如果修习、多修习舍心想，则有助于大安乐住。

三 比丘们！怎样修习、多修习舍心想，则有助于大安乐住呢？

四 比丘们！在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与舍心想俱行的‘念觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与舍心想俱行的‘择法觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与舍心想俱行的‘精进觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与舍心想俱行的‘喜觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与舍心想俱行的‘轻安觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与舍心想俱行的‘定觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与舍心想俱行的‘舍觉支’。

五 比丘们！像这样修习、像这样多修习舍心想，则有助于大安乐住。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.7 Ānāpānavagga 入出息品 (SN 46.57-66, 238-247)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.7.10 Ānāpānasutta 入出息念功德 (SN 46.66, 247)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Ānāpānasuttaṃ

247. “Ānāpānassati, bhikkhave, bhāvitā…pe… dasamaṃ.

Ānāpānavaggo sattamo.

Tassuddānaṃ –

Aṭṭhikapuḷavakaṃ vinīlakaṃ, vicchiddakaṃ uddhumātena pañcamaṃ;

Mettā karuṇā muditā upekkhā, ānāpānena te dasāti.

☸---------------------------------------------------------------------

［六六］ 第十 入出息念功德

一 缘起于舍卫城。

二 “比丘们！如果修习、多修习入出息念，就会有大果报、大功德。

三 比丘们！怎样修习入出息念、怎样多修习入出息念，才能有大果报、大功德呢？

四 比丘们！在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与入出息念俱行的‘念觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与入出息念俱行的‘择法觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与入出息念俱行的‘精进觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与入出息念俱行的‘喜觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与入出息念俱行的‘轻安觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与入出息念俱行的‘定觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与入出息念俱行的‘舍觉支’。

五 比丘们！像这样修习、像这样多修习入出息念，就会有大果报、大功德。”

二 可预期两种果报

二 “比丘们！如果修习、多修习入出息念，就可以预期两种果报中的一种：在现世开悟，或者如果还有烦恼未尽，则证得不还果。

三 比丘们！怎样修习、怎样多修习入出息念，就可以预期两种果报中的一种：在现世开悟呢？或者如果还有烦恼未尽，则证得不还果呢？

四 比丘们！在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与入出息念俱行的‘念觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与入出息念俱行的‘择法觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与入出息念俱行的‘精进觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与入出息念俱行的‘喜觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与入出息念俱行的‘轻安觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与入出息念俱行的‘定觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与入出息念俱行的‘舍觉支’。

五 比丘们！像这样修习、像这样多修习入出息念，就可以预期两种果报中的一种：在现世开悟，或者如果还有烦恼未尽，则证得不还果。”

三 大利益

二 “比丘们！如果修习、多修习入出息念，则有助于大利益。

三 比丘们！怎样修习、多修习入出息念，则有助于大利益呢？

四 比丘们！在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与入出息念俱行的‘念觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与入出息念俱行的‘择法觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与入出息念俱行的‘精进觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与入出息念俱行的‘喜觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与入出息念俱行的‘轻安觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与入出息念俱行的‘定觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与入出息念俱行的‘舍觉支’。

五 比丘们！像这样修习、像这样多修习入出息念，则有助于大利益。”

四 大安稳

二 “比丘们！如果修习、多修习入出息念，则有助于大安稳。

三 比丘们！怎样修习、多修习入出息念，则有助于大安稳呢？

四 比丘们！在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与入出息念俱行的‘念觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与入出息念俱行的‘择法觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与入出息念俱行的‘精进觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与入出息念俱行的‘喜觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与入出息念俱行的‘轻安觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与入出息念俱行的‘定觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与入出息念俱行的‘舍觉支’。

五 比丘们！像这样修习、像这样多修习入出息念，则有助于大安稳。”

五 大厌离

二 “比丘们！如果修习、多修习入出息念，则有助于大厌离。

三 比丘们！怎样修习、多修习入出息念，则有助于大厌离呢？

四 比丘们！在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与入出息念俱行的‘念觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与入出息念俱行的‘择法觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与入出息念俱行的‘精进觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与入出息念俱行的‘喜觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与入出息念俱行的‘轻安觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与入出息念俱行的‘定觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与入出息念俱行的‘舍觉支’。

五 比丘们！像这样修习、像这样多修习入出息念，则有助于大厌离。”

六 大安乐住

二 “比丘们！如果修习、多修习入出息念，则有助于大安乐住。

三 比丘们！怎样修习、多修习入出息念，则有助于大安乐住呢？

四 比丘们！在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与入出息念俱行的‘念觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与入出息念俱行的‘择法觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与入出息念俱行的‘精进觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与入出息念俱行的‘喜觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与入出息念俱行的‘轻安觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与入出息念俱行的‘定觉支’；在此有比丘，依靠远离、依靠离贪、依靠灭尽，导向于舍，修习与入出息念俱行的‘舍觉支’。

五 比丘们！像这样修习、像这样多修习入出息念，则有助于大安乐住。”

此品之摄颂曰：

白骨、虫食与青瘀，

断坏、膨胀为第五；

慈心、悲心、喜心、舍心想，

入出息念共十篇。

觉支相应的第七入出息品（完）

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.8 Nirodhavagga 灭品 (SN 46.67-76, 248-257)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.8.1 Asubhasutta 不净想功德 (SN 46.67, 248)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Nirodhavaggo

1. Asubhasuttaṃ

248. “Asubhasaññā, bhikkhave…pe… paṭhamaṃ.

☸---------------------------------------------------------------------

第八 灭品

［六七］ 第一 不净想功德

一 在舍卫城所讲的因缘。

二 “诸比丘！如果修习、多多修习不净想，就会有大果报、大功德。

三 诸比丘！如何修习不净想、如何多多修习不净想，才能有大果报、大功德呢？

四 诸比丘！在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与不净想相伴随的‘念觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与不净想相伴随的‘择法觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与不净想相伴随的‘精进觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与不净想相伴随的‘喜觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与不净想相伴随的‘轻安觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与不净想相伴随的‘定觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与不净想相伴随的‘舍觉支’。

五 诸比丘！像这样修习、像这样多多修习不净想，就会有大果报、大功德。”

二 可以期待两种果报

二 “诸比丘！如果修习、多多修习不净想，就可以期待两种果报中的一种：在现世开悟，或者，如果还有所依（烦恼未尽），则证得不还果。

三 诸比丘！如何修习、如何多多修习不净想，才能期待两种果报中的一种：在现世开悟呢？或者，如果还有所依，则证得不还果呢？

四 诸比丘！在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与不净想相伴随的‘念觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与不净想相伴随的‘择法觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与不净想相伴随的‘精进觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与不净想相伴随的‘喜觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与不净想相伴随的‘轻安觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与不净想相伴随的‘定觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与不净想相伴随的‘舍觉支’。

五 诸比丘！像这样修习、像这样多多修习不净想，就可以期待两种果报中的一种：在现世开悟，或者，如果还有所依，则证得不还果。”

三 大的利益

二 “诸比丘！如果修习、多多修习不净想，则有助于获得大的利益。

三 诸比丘！如何修习、多多修习不净想，才能有助于获得大的利益呢？

四 诸比丘！在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与不净想相伴随的‘念觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与不净想相伴随的‘择法觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，以修习不净想俱行之‘精进觉支’；在这里，有比丘依远离、依离贪、依灭尽，导向舍弃，以修习不净想俱行之‘喜觉支’；在这里，有比丘依远离、依离贪、依灭尽，导向舍弃，以修习不净想俱行之‘轻安觉支’；在这里，有比丘依远离、依离贪、依灭尽，导向舍弃，以修习不净想俱行之‘定觉支’；在这里，有比丘依远离、依离贪、依灭尽，导向舍弃，以修习不净想俱行之‘舍觉支’。

五 诸比丘！像这样修习、像这样多多修习不净想，则有助于获得大的利益。”

四 大的安稳

二 “诸比丘！如果修习、多多修习不净想，则有助于获得大的安稳。

三 诸比丘！如何修习、多多修习不净想，才能有助于获得大的安稳呢？

四 诸比丘！在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与不净想相伴随的‘念觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与不净想相伴随的‘择法觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与不净想相伴随的‘精进觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与不净想相伴随的‘喜觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与不净想相伴随的‘轻安觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与不净想相伴随的‘定觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与不净想相伴随的‘舍觉支’。

五 诸比丘！像这样修习、像这样多多修习不净想，则有助于获得大的安稳。”

五 大的厌离

二 “诸比丘！如果修习、多多修习不净想，则有助于生起大的厌离。

三 诸比丘！如何修习、多多修习不净想，才能有助于生起大的厌离呢？

四 诸比丘！在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与不净想相伴随的‘念觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与不净想相伴随的‘择法觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与不净想相伴随的‘精进觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与不净想相伴随的‘喜觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与不净想相伴随的‘轻安觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与不净想相伴随的‘定觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与不净想相伴随的‘舍觉支’。

五 诸比丘！像这样修习、像这样多多修习不净想，则有助于生起大的厌离。”

六 安乐地安住

二 “诸比丘！如果修习、多多修习不净想，则有助于安乐地安住。

三 诸比丘！如何修习、多多修习不净想，才能有助于安乐地安住呢？

四 诸比丘！在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与不净想相伴随的‘念觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与不净想相伴随的‘择法觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与不净想相伴随的‘精进觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与不净想相伴随的‘喜觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与不净想相伴随的‘轻安觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与不净想相伴随的‘定觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与不净想相伴随的‘舍觉支’。

五 诸比丘！像这样修习、像这样多多修习不净想，则有助于安乐地安住。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.8 Nirodhavagga 灭品 (SN 46.67-76, 248-257)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.8.2 Maraṇasutta 死想功德 (SN 46.68, 249)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Maraṇasuttaṃ

249. “Maraṇasaññā, bhikkhave…pe… dutiyaṃ.

☸---------------------------------------------------------------------

［六八］ 第二 死想功德

一 在舍卫城所讲的因缘。

二 “诸比丘！如果修习、多多修习死想，就会有大果报、大功德。

三 诸比丘！如何修习死想、如何多多修习死想，才能有大果报、大功德呢？

四 诸比丘！在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与死想相伴随的‘念觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与死想相伴随的‘择法觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与死想相伴随的‘精进觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与死想相伴随的‘喜觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与死想相伴随的‘轻安觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与死想相伴随的‘定觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与死想相伴随的‘舍觉支’。

五 诸比丘！像这样修习、像这样多多修习死想，就会有大果报、大功德。”

二 可以期待两种果报

二 “诸比丘！如果修习、多多修习死想，就可以期待两种果报中的一种：在现世开悟，或者，如果还有所依（烦恼未尽），则证得不还果。

三 诸比丘！如何修习、如何多多修习死想，才能期待两种果报中的一种：在现世开悟呢？或者，如果还有所依，则证得不还果呢？

四 诸比丘！在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与死想相伴随的‘念觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与死想相伴随的‘择法觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与死想相伴随的‘精进觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与死想相伴随的‘喜觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与死想相伴随的‘轻安觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与死想相伴随的‘定觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与死想相伴随的‘舍觉支’。

五 诸比丘！像这样修习、像这样多多修习死想，就可以期待两种果报中的一种：在现世开悟，或者，如果还有所依，则证得不还果。”

三 大的利益

二 “诸比丘！如果修习、多多修习死想，则有助于获得大的利益。

三 诸比丘！如何修习、多多修习死想，才能有助于获得大的利益呢？

四 诸比丘！在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与死想相伴随的‘念觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与死想相伴随的‘择法觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与死想相伴随的‘精进觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与死想相伴随的‘喜觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与死想相伴随的‘轻安觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与死想相伴随的‘定觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与死想相伴随的‘舍觉支’。

五 诸比丘！像这样修习、像这样多多修习死想，则有助于获得大的利益。”

四 大的安稳

二 “诸比丘！如果修习、多多修习死想，则有助于获得大的安稳。

三 诸比丘！如何修习、多多修习死想，才能有助于获得大的安稳呢？

四 诸比丘！在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与死想相伴随的‘念觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与死想相伴随的‘择法觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与死想相伴随的‘精进觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与死想相伴随的‘喜觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与死想相伴随的‘轻安觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与死想相伴随的‘定觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与死想相伴随的‘舍觉支’。

五 诸比丘！像这样修习、像这样多多修习死想，则有助于获得大的安稳。”

五 大的厌离

二 “诸比丘！如果修习、多多修习死想，则有助于生起大的厌离。

三 诸比丘！如何修习、多多修习死想，才能有助于生起大的厌离呢？

四 诸比丘！在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与死想相伴随的‘念觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与死想相伴随的‘择法觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与死想相伴随的‘精进觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与死想相伴随的‘喜觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与死想相伴随的‘轻安觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与死想相伴随的‘定觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与死想相伴随的‘舍觉支’。

五 诸比丘！像这样修习、像这样多多修习死想，则有助于生起大的厌离。”

六 安乐地安住

二 “诸比丘！如果修习、多多修习死想，则有助于安乐地安住。

三 诸比丘！如何修习、多多修习死想，才能有助于安乐地安住呢？

四 诸比丘！在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与死想相伴随的‘念觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与死想相伴随的‘择法觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与死想相伴随的‘精进觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与死想相伴随的‘喜觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与死想相伴随的‘轻安觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与死想相伴随的‘定觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与死想相伴随的‘舍觉支’。

五 诸比丘！像这样修习、像这样多多修习死想，则有助于安乐地安住。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.8 Nirodhavagga 灭品 (SN 46.67-76, 248-257)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.8.3 Āhārepaṭikūlasutta 食物中的厌逆想功德 (SN 46.69, 250)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Āhārepaṭikūlasuttaṃ

250. “Āhāre paṭikūlasaññā, bhikkhave…pe… tatiyaṃ.

☸---------------------------------------------------------------------

［六九］ 第三 食物中的厌逆想功德

一 在舍卫城所讲的因缘。

二 “诸比丘！如果修习、多多修习食物中的厌逆想，就会有大果报、大功德。

三 诸比丘！如何修习食物中的厌逆想、如何多多修习食物中的厌逆想，才能有大果报、大功德呢？

四 诸比丘！在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与食物中的厌逆想相伴随的‘念觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与食物中的厌逆想相伴随的‘择法觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与食物中的厌逆想相伴随的‘精进觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与食物中的厌逆想相伴随的‘喜觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与食物中的厌逆想相伴随的‘轻安觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与食物中的厌逆想相伴随的‘定觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与食物中的厌逆想相伴随的‘舍觉支’。

五 诸比丘！像这样修习、像这样多多修习食物中的厌逆想，就会有大果报、大功德。”

二 可以期待两种果报

二 “诸比丘！如果修习、多多修习食物中的厌逆想，就可以期待两种果报中的一种：在现世开悟，或者，如果还有所依（烦恼未尽），则证得不还果。

三 诸比丘！如何修习、如何多多修习食物中的厌逆想，才能期待两种果报中的一种：在现世开悟呢？或者，如果还有所依，则证得不还果呢？

四 诸比丘！在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与食物中的厌逆想相伴随的‘念觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与食物中的厌逆想相伴随的‘择法觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与食物中的厌逆想相伴随的‘精进觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与食物中的厌逆想相伴随的‘喜觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与食物中的厌逆想相伴随的‘轻安觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与食物中的厌逆想相伴随的‘定觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与食物中的厌逆想相伴随的‘舍觉支’。

五 诸比丘！像这样修习、像这样多多修习食物中的厌逆想，就可以期待两种果报中的一种：在现世开悟，或者，如果还有所依，则证得不还果。”

三 大的利益

二 “诸比丘！如果修习、多多修习食物中的厌逆想，则有助于获得大的利益。

三 诸比丘！如何修习、多多修习食物中的厌逆想，才能有助于获得大的利益呢？

四 诸比丘！在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与食物中的厌逆想相伴随的‘念觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与食物中的厌逆想相伴随的‘择法觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与食物中的厌逆想相伴随的‘精进觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与食物中的厌逆想相伴随的‘喜觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与食物中的厌逆想相伴随的‘轻安觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与食物中的厌逆想相伴随的‘定觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与食物中的厌逆想相伴随的‘舍觉支’。

五 诸比丘！像这样修习、像这样多多修习食物中的厌逆想，则有助于获得大的利益。”

四 大的安稳

二 “诸比丘！如果修习、多多修习食物中的厌逆想，则有助于获得大的安稳。

三 诸比丘！如何修习、多多修习食物中的厌逆想，才能有助于获得大的安稳呢？

四 诸比丘！在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与食物中的厌逆想相伴随的‘念觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与食物中的厌逆想相伴随的‘择法觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与食物中的厌逆想相伴随的‘精进觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与食物中的厌逆想相伴随的‘喜觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与食物中的厌逆想相伴随的‘轻安觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与食物中的厌逆想相伴随的‘定觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与食物中的厌逆想相伴随的‘舍觉支’。

五 诸比丘！像这样修习、像这样多多修习食物中的厌逆想，则有助于获得大的安稳。”

五 大的厌离

二 “诸比丘！如果修习、多多修习食物中的厌逆想，则有助于生起大的厌离。

三 诸比丘！如何修习、多多修习食物中的厌逆想，才能有助于生起大的厌离呢？

四 诸比丘！在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与食物中的厌逆想相伴随的‘念觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与食物中的厌逆想相伴随的‘择法觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与食物中的厌逆想相伴随的‘精进觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与食物中的厌逆想相伴随的‘喜觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与食物中的厌逆想相伴随的‘轻安觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与食物中的厌逆想相伴随的‘定觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与食物中的厌逆想相伴随的‘舍觉支’。

五 诸比丘！像这样修习、像这样多多修习食物中的厌逆想，则有助于生起大的厌离。”

六 安乐地安住

二 “诸比丘！如果修习、多多修习食物中的厌逆想，则有助于安乐地安住。

三 诸比丘！如何修习、多多修习食物中的厌逆想，才能有助于安乐地安住呢？

四 诸比丘！在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与食物中的厌逆想相伴随的‘念觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与食物中的厌逆想相伴随的‘择法觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与食物中的厌逆想相伴随的‘精进觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与食物中的厌逆想相伴随的‘喜觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与食物中的厌逆想相伴随的‘轻安觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与食物中的厌逆想相伴随的‘定觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与食物中的厌逆想相伴随的‘舍觉支’。

五 诸比丘！像这样修习、像这样多多修习食物中的厌逆想，则有助于安乐地安住。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.8 Nirodhavagga 灭品 (SN 46.67-76, 248-257)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.8.4 Anabhiratisutta 世间不可乐想功德 (SN 46.70, 251)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Anabhiratisuttaṃ

251. “Sabbaloke anabhiratisaññā, bhikkhave…pe… catutthaṃ.

☸---------------------------------------------------------------------

［七十］ 第四 世间不可乐想功德

一 在舍卫城所讲的因缘。

二 “诸比丘！如果修习、多多修习世间不可乐想，就会有大果报、大功德。

三 诸比丘！如何修习世间不可乐想、如何多多修习世间不可乐想，才能有大果报、大功德呢？

四 诸比丘！在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与世间不可乐想相伴随的‘念觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与世间不可乐想相伴随的‘择法觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与世间不可乐想相伴随的‘精进觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与世间不可乐想相伴随的‘喜觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与世间不可乐想相伴随的‘轻安觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与世间不可乐想相伴随的‘定觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与世间不可乐想相伴随的‘舍觉支’。

五 诸比丘！像这样修习、像这样多多修习世间不可乐想，就会有大果报、大功德。”

二 可以期待两种果报

二 “诸比丘！如果修习、多多修习世间不可乐想，就可以期待两种果报中的一种：在现世开悟，或者，如果还有所依（烦恼未尽），则证得不还果。

三 诸比丘！如何修习、如何多多修习世间不可乐想，才能期待两种果报中的一种：在现世开悟呢？或者，如果还有所依，则证得不还果呢？

四 诸比丘！在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与世间不可乐想相伴随的‘念觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与世间不可乐想相伴随的‘择法觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与世间不可乐想相伴随的‘精进觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与世间不可乐想相伴随的‘喜觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与世间不可乐想相伴随的‘轻安觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与世间不可乐想相伴随的‘定觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与世间不可乐想相伴随的‘舍觉支’。

五 诸比丘！像这样修习、像这样多多修习世间不可乐想，就可以期待两种果报中的一种：在现世开悟，或者，如果还有所依，则证得不还果。”

三 大的利益

二 “诸比丘！如果修习、多多修习世间不可乐想，则有助于获得大的利益。

三 诸比丘！如何修习、多多修习世间不可乐想，才能有助于获得大的利益呢？

四 诸比丘！在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与世间不可乐想相伴随的‘念觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与世间不可乐想相伴随的‘择法觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与世间不可乐想相伴随的‘精进觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与世间不可乐想相伴随的‘喜觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与世间不可乐想相伴随的‘轻安觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与世间不可乐想相伴随的‘定觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与世间不可乐想相伴随的‘舍觉支’。

五 诸比丘！像这样修习、像这样多多修习世间不可乐想，则有助于获得大的利益。”

四 大的安稳

二 “诸比丘！如果修习、多多修习世间不可乐想，则有助于获得大的安稳。

三 诸比丘！如何修习、多多修习世间不可乐想，才能有助于获得大的安稳呢？

四 诸比丘！在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与世间不可乐想相伴随的‘念觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与世间不可乐想相伴随的‘择法觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与世间不可乐想相伴随的‘精进觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与世间不可乐想相伴随的‘喜觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与世间不可乐想相伴随的‘轻安觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与世间不可乐想相伴随的‘定觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与世间不可乐想相伴随的‘舍觉支’。

五 诸比丘！像这样修习、像这样多多修习世间不可乐想，则有助于获得大的安稳。”

五 大的厌离

二 “诸比丘！如果修习、多多修习世间不可乐想，则有助于生起大的厌离。

三 诸比丘！如何修习、多多修习世间不可乐想，才能有助于生起大的厌离呢？

四 诸比丘！在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与世间不可乐想相伴随的‘念觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与世间不可乐想相伴随的‘择法觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与世间不可乐想相伴随的‘精进觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与世间不可乐想相伴随的‘喜觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与世间不可乐想相伴随的‘轻安觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与世间不可乐想相伴随的‘定觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与世间不可乐想相伴随的‘舍觉支’。

五 诸比丘！像这样修习、像这样多多修习世间不可乐想，则有助于生起大的厌离。”

六 安乐地安住

二 “诸比丘！如果修习、多多修习世间不可乐想，则有助于安乐地安住。

三 诸比丘！如何修习、多多修习世间不可乐想，才能有助于安乐地安住呢？

四 诸比丘！在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与世间不可乐想相伴随的‘念觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与世间不可乐想相伴随的‘择法觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与世间不可乐想相伴随的‘精进觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与世间不可乐想相伴随的‘喜觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与世间不可乐想相伴随的‘轻安觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与世间不可乐想相伴随的‘定觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与世间不可乐想相伴随的‘舍觉支’。

五 诸比丘！像这样修习、像这样多多修习世间不可乐想，则有助于安乐地安住。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.8 Nirodhavagga 灭品 (SN 46.67-76, 248-257)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.8.5 Aniccasutta 无常想功德 (SN 46.71, 252)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Aniccasuttaṃ

252. “Aniccasaññā, bhikkhave…pe… pañcamaṃ.

☸---------------------------------------------------------------------

［七一］ 第五 无常想功德

一 在舍卫城所讲的因缘。

二 “诸比丘！如果修习、多多修习无常想，就会有大果报、大功德。

三 诸比丘！如何修习无常想、如何多多修习无常想，才能有大果报、大功德呢？

四 诸比丘！在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无常想相伴随的‘念觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无常想相伴随的‘择法觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无常想相伴随的‘精进觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无常想相伴随的‘喜觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无常想相伴随的‘轻安觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无常想相伴随的‘定觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无常想相伴随的‘舍觉支’。

五 诸比丘！像这样修习、像这样多多修习无常想，就会有大果报、大功德。”

二 可以期待两种果报

二 “诸比丘！如果修习、多多修习无常想，就可以期待两种果报中的一种：在现世开悟，或者，如果还有所依（烦恼未尽），则证得不还果。

三 诸比丘！如何修习、如何多多修习无常想，才能期待两种果报中的一种：在现世开悟呢？或者，如果还有所依，则证得不还果呢？

四 诸比丘！在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无常想相伴随的‘念觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无常想相伴随的‘择法觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无常想相伴随的‘精进觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无常想相伴随的‘喜觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无常想相伴随的‘轻安觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无常想相伴随的‘定觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无常想相伴随的‘舍觉支’。

五 诸比丘！像这样修习、像这样多多修习无常想，就可以期待两种果报中的一种：在现世开悟，或者，如果还有所依，则证得不还果。”

三 大的利益

二 “诸比丘！如果修习、多多修习无常想，则有助于获得大的利益。

三 诸比丘！如何修习、多多修习无常想，才能有助于获得大的利益呢？

四 诸比丘！在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无常想相伴随的‘念觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无常想相伴随的‘择法觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无常想相伴随的‘精进觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无常想相伴随的‘喜觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无常想相伴随的‘轻安觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无常想相伴随的‘定觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无常想相伴随的‘舍觉支’。

五 诸比丘！像这样修习、像这样多多修习无常想，则有助于获得大的利益。”

四 大的安稳

二 “诸比丘！如果修习、多多修习无常想，则有助于获得大的安稳。

三 诸比丘！如何修习、多多修习无常想，才能有助于获得大的安稳呢？

四 诸比丘！在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无常想相伴随的‘念觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无常想相伴随的‘择法觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无常想相伴随的‘精进觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无常想相伴随的‘喜觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无常想相伴随的‘轻安觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无常想相伴随的‘定觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无常想相伴随的‘舍觉支’。

五 诸比丘！像这样修习、像这样多多修习无常想，则有助于获得大的安稳。”

五 大的厌离

二 “诸比丘！如果修习、多多修习无常想，则有助于生起大的厌离。

三 诸比丘！如何修习、多多修习无常想，才能有助于生起大的厌离呢？

四 诸比丘！在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无常想相伴随的‘念觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无常想相伴随的‘择法觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无常想相伴随的‘精进觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无常想相伴随的‘喜觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无常想相伴随的‘轻安觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无常想相伴随的‘定觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无常想相伴随的‘舍觉支’。

五 诸比丘！像这样修习、像这样多多修习无常想，则有助于生起大的厌离。”

六 安乐地安住

二 “诸比丘！如果修习、多多修习无常想，则有助于安乐地安住。

三 诸比丘！如何修习、多多修习无常想，才能有助于安乐地安住呢？

四 诸比丘！在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无常想相伴随的‘念觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无常想相伴随的‘择法觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无常想相伴随的‘精进觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无常想相伴随的‘喜觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无常想相伴随的‘轻安觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，以修习无常想俱行之‘定觉支’；在这里，有比丘依远离、依离贪、依灭尽，导向舍弃，以修习无常想俱行之‘舍觉支’。

五 诸比丘！像这样修习、像这样多多修习无常想，则有助于安乐地安住。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.8 Nirodhavagga 灭品 (SN 46.67-76, 248-257)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.8.6 Dukkhasutta 苦想功德 (SN 46.72, 253)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Dukkhasuttaṃ

253. “Anicce dukkhasaññā, bhikkhave…pe… chaṭṭhaṃ.

☸---------------------------------------------------------------------

［七二］ 第六 苦想功德

一 在舍卫城所讲的因缘。

二 “诸比丘！如果修习、多多修习苦想，就会有大果报、大功德。

三 诸比丘！如何修习苦想、如何多多修习苦想，才能有大果报、大功德呢？

四 诸比丘！在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与苦想相伴随的‘念觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与苦想相伴随的‘择法觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与苦想相伴随的‘精进觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与苦想相伴随的‘喜觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与苦想相伴随的‘轻安觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与苦想相伴随的‘定觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与苦想相伴随的‘舍觉支’。

五 诸比丘！像这样修习、像这样多多修习苦想，就会有大果报、大功德。”

二 可以期待两种果报

二 “诸比丘！如果修习、多多修习苦想，就可以期待两种果报中的一种：在现世开悟，或者，如果还有所依（烦恼未尽），则证得不还果。

三 诸比丘！如何修习、如何多多修习苦想，才能期待两种果报中的一种：在现世开悟呢？或者，如果还有所依，则证得不还果呢？

四 诸比丘！在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与苦想相伴随的‘念觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与苦想相伴随的‘择法觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与苦想相伴随的‘精进觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与苦想相伴随的‘喜觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与苦想相伴随的‘轻安觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与苦想相伴随的‘定觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与苦想相伴随的‘舍觉支’。

五 诸比丘！像这样修习、像这样多多修习苦想，就可以期待两种果报中的一种：在现世开悟，或者，如果还有所依，则证得不还果。”

三 大的利益

二 “诸比丘！如果修习、多多修习苦想，则有助于获得大的利益。

三 诸比丘！如何修习、多多修习苦想，才能有助于获得大的利益呢？

四 诸比丘！在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与苦想相伴随的‘念觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与苦想相伴随的‘择法觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与苦想相伴随的‘精进觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与苦想相伴随的‘喜觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与苦想相伴随的‘轻安觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与苦想相伴随的‘定觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与苦想相伴随的‘舍觉支’。

五 诸比丘！像这样修习、像这样多多修习苦想，则有助于获得大的利益。”

四 大的安稳

二 “诸比丘！如果修习、多多修习苦想，则有助于获得大的安稳。

三 诸比丘！如何修习、多多修习苦想，才能有助于获得大的安稳呢？

四 诸比丘！在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与苦想相伴随的‘念觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与苦想相伴随的‘择法觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与苦想相伴随的‘精进觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与苦想相伴随的‘喜觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与苦想相伴随的‘轻安觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与苦想相伴随的‘定觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与苦想相伴随的‘舍觉支’。

五 诸比丘！像这样修习、像这样多多修习苦想，则有助于获得大的安稳。”

五 大的厌离

二 “诸比丘！如果修习、多多修习苦想，则有助于生起大的厌离。

三 诸比丘！如何修习、多多修习苦想，才能有助于生起大的厌离呢？

四 诸比丘！在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与苦想相伴随的‘念觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与苦想相伴随的‘择法觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与苦想相伴随的‘精进觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与苦想相伴随的‘喜觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与苦想相伴随的‘轻安觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与苦想相伴随的‘定觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与苦想相伴随的‘舍觉支’。

五 诸比丘！像这样修习、像这样多多修习苦想，则有助于生起大的厌离。”

六 安乐地安住

二 “诸比丘！如果修习、多多修习苦想，则有助于安乐地安住。

三 诸比丘！如何修习、多多修习苦想，才能有助于安乐地安住呢？

四 诸比丘！在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与苦想相伴随的‘念觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与苦想相伴随的‘择法觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与苦想相伴随的‘精进觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与苦想相伴随的‘喜觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与苦想相伴随的‘轻安觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与苦想相伴随的‘定觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与苦想相伴随的‘舍觉支’。

五 诸比丘！像这样修习、像这样多多修习苦想，则有助于安乐地安住。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.8 Nirodhavagga 灭品 (SN 46.67-76, 248-257)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.8.7 Anattasutta 无我想功德 (SN 46.73, 254)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Anattasuttaṃ

254. “Dukkhe anattasaññā, bhikkhave…pe… sattamaṃ.

☸---------------------------------------------------------------------

［七三］ 第七 无我想功德

一 在舍卫城所讲的因缘。

二 “诸比丘！如果修习、多多修习无我想，就会有大果报、大功德。

三 诸比丘！如何修习无我想、如何多多修习无我想，才能有大果报、大功德呢？

四 诸比丘！在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无我想相伴随的‘念觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无我想相伴随的‘择法觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无我想相伴随的‘精进觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无我想相伴随的‘喜觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无我想相伴随的‘轻安觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无我想相伴随的‘定觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无我想相伴随的‘舍觉支’。

五 诸比丘！像这样修习、像这样多多修习无我想，就会有大果报、大功德。”

二 可以期待两种果报

二 “诸比丘！如果修习、多多修习无我想，就可以期待两种果报中的一种：在现世开悟，或者，如果还有所依（烦恼未尽），则证得不还果。

三 诸比丘！如何修习、如何多多修习无我想，才能期待两种果报中的一种：在现世开悟呢？或者，如果还有所依，则证得不还果呢？

四 诸比丘！在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无我想相伴随的‘念觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无我想相伴随的‘择法觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无我想相伴随的‘精进觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无我想相伴随的‘喜觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无我想相伴随的‘轻安觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无我想相伴随的‘定觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无我想相伴随的‘舍觉支’。

五 诸比丘！像这样修习、像这样多多修习无我想，就可以期待两种果报中的一种：在现世开悟，或者，如果还有所依，则证得不还果。”

三 大的利益

二 “诸比丘！如果修习、多多修习无我想，则有助于获得大的利益。

三 诸比丘！如何修习、多多修习无我想，才能有助于获得大的利益呢？

四 诸比丘！在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无我想相伴随的‘念觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无我想相伴随的‘择法觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无我想相伴随的‘精进觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无我想相伴随的‘喜觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无我想相伴随的‘轻安觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无我想相伴随的‘定觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无我想相伴随的‘舍觉支’。

五 诸比丘！像这样修习、像这样多多修习无我想，则有助于获得大的利益。”

四 大的安稳

二 “诸比丘！如果修习、多多修习无我想，则有助于获得大的安稳。

三 诸比丘！如何修习、多多修习无我想，才能有助于获得大的安稳呢？

四 诸比丘！在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无我想相伴随的‘念觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无我想相伴随的‘择法觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无我想相伴随的‘精进觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无我想相伴随的‘喜觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无我想相伴随的‘轻安觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无我想相伴随的‘定觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无我想相伴随的‘舍觉支’。

五 诸比丘！像这样修习、像这样多多修习无我想，则有助于获得大的安稳。”

五 大的厌离

二 “诸比丘！如果修习、多多修习无我想，则有助于生起大的厌离。

三 诸比丘！如何修习、多多修习无我想，才能有助于生起大的厌离呢？

四 诸比丘！在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无我想相伴随的‘念觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无我想相伴随的‘择法觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无我想相伴随的‘精进觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无我想相伴随的‘喜觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无我想相伴随的‘轻安觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无我想相伴随的‘定觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无我想相伴随的‘舍觉支’。

五 诸比丘！像这样修习、像这样多多修习无我想，则有助于生起大的厌离。”

六 安乐地安住

二 “诸比丘！如果修习、多多修习无我想，则有助于安乐地安住。

三 诸比丘！如何修习、多多修习无我想，才能有助于安乐地安住呢？

四 诸比丘！在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无我想相伴随的‘念觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无我想相伴随的‘择法觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无我想相伴随的‘精进觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无我想相伴随的‘喜觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无我想相伴随的‘轻安觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无我想相伴随的‘定觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与无我想相伴随的‘舍觉支’。

五 诸比丘！像这样修习、像这样多多修习无我想，则有助于安乐地安住。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.8 Nirodhavagga 灭品 (SN 46.67-76, 248-257)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.8.8 Pahānasutta 断想功德 (SN 46.74, 255)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Pahānasuttaṃ

255. “Pahānasaññā, bhikkhave…pe… aṭṭhamaṃ.

☸---------------------------------------------------------------------

［七四］ 第八 断想功德

一 在舍卫城所讲的因缘。

二 “诸比丘！如果修习、多多修习断想，就会有大果报、大功德。

三 诸比丘！如何修习断想、如何多多修习断想，才能有大果报、大功德呢？

四 诸比丘！在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与断想相伴随的‘念觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与断想相伴随的‘择法觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与断想相伴随的‘精进觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与断想相伴随的‘喜觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与断想相伴随的‘轻安觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与断想相伴随的‘定觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与断想相伴随的‘舍觉支’。

五 诸比丘！像这样修习、像这样多多修习断想，就会有大果报、大功德。”

二 可以期待两种果报

二 “诸比丘！如果修习、多多修习断想，就可以期待两种果报中的一种：在现世开悟，或者，如果还有所依（烦恼未尽），则证得不还果。

三 诸比丘！如何修习、如何多多修习断想，才能期待两种果报中的一种：在现世开悟呢？或者，如果还有所依，则证得不还果呢？

四 诸比丘！在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与断想相伴随的‘念觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与断想相伴随的‘择法觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与断想相伴随的‘精进觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与断想相伴随的‘喜觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与断想相伴随的‘轻安觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与断想相伴随的‘定觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与断想相伴随的‘舍觉支’。

五 诸比丘！像这样修习、像这样多多修习断想，就可以期待两种果报中的一种：在现世开悟，或者，如果还有所依，则证得不还果。”

三 大的利益

二 “诸比丘！如果修习、多多修习断想，则有助于获得大的利益。

三 诸比丘！如何修习、多多修习断想，才能有助于获得大的利益呢？

四 诸比丘！在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与断想相伴随的‘念觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与断想相伴随的‘择法觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与断想相伴随的‘精进觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与断想相伴随的‘喜觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与断想相伴随的‘轻安觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与断想相伴随的‘定觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与断想相伴随的‘舍觉支’。

五 诸比丘！像这样修习、像这样多多修习断想，则有助于获得大的利益。”

四 大的安稳

二 “诸比丘！如果修习、多多修习断想，则有助于获得大的安稳。

三 诸比丘！如何修习、多多修习断想，才能有助于获得大的安稳呢？

四 诸比丘！在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与断想相伴随的‘念觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与断想相伴随的‘择法觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与断想相伴随的‘精进觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与断想相伴随的‘喜觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与断想相伴随的‘轻安觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与断想相伴随的‘定觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与断想相伴随的‘舍觉支’。

五 诸比丘！像这样修习、像这样多多修习断想，则有助于获得大的安稳。”

五 大的厌离

二 “诸比丘！如果修习、多多修习断想，则有助于生起大的厌离。

三 诸比丘！如何修习、多多修习断想，才能有助于生起大的厌离呢？

四 诸比丘！在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与断想相伴随的‘念觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与断想相伴随的‘择法觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与断想相伴随的‘精进觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与断想相伴随的‘喜觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与断想相伴随的‘轻安觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与断想相伴随的‘定觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与断想相伴随的‘舍觉支’。

五 诸比丘！像这样修习、像这样多多修习断想，则有助于生起大的厌离。”

六 安乐地安住

二 “诸比丘！如果修习、多多修习断想，则有助于安乐地安住。

三 诸比丘！如何修习、多多修习断想，才能有助于安乐地安住呢？

四 诸比丘！在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与断想相伴随的‘念觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与断想相伴随的‘择法觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与断想相伴随的‘精进觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与断想相伴随的‘喜觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与断想相伴随的‘轻安觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与断想相伴随的‘定觉支’；在这里，有比丘依靠远离、依靠离贪、依靠灭尽，导向舍弃，修习与断想相伴随的‘舍觉支’。

五 诸比丘！像这样修习、像这样多多修习断想，则有助于安乐地安住。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.8 Nirodhavagga 灭品 (SN 46.67-76, 248-257)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.8.9 Virāgasutta 离贪想功德 (SN 46.75, 256)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Virāgasuttaṃ

256. “Virāgasaññā, bhikkhave…pe… navamaṃ.

☸---------------------------------------------------------------------

［七五］ 第九 离贪想功德

一 舍卫城因缘。

二 “诸比丘！如果修习、多修习离贪想，就会有大果报大功德。

三 诸比丘！怎样修习离贪想、怎样多修习离贪想，才能有大果报大功德呢？

四 诸比丘！在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与离贪想俱行的‘念觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与离贪想俱行的‘择法觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与离贪想俱行的‘精进觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与离贪想俱行的‘喜觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与离贪想俱行的‘轻安觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与离贪想俱行的‘定觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与离贪想俱行的‘舍觉支’。

五 诸比丘！像这样修习、像这样多修习离贪想，就会有大果报大功德。”

二 可期望的两种果报

二 “诸比丘！如果修习、多修习离贪想，则可期望两种果报中的一种：在现世开悟，或者如果还有所依（烦恼未尽），则证得不还果。

三 诸比丘！怎样修习、怎样多修习离贪想，才能期望两种果报中的一种：在现世开悟呢？或者如果还有所依（烦恼未尽），则证得不还果呢？

四 诸比丘！在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与离贪想俱行的‘念觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与离贪想俱行的‘择法觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与离贪想俱行的‘精进觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与离贪想俱行的‘喜觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与离贪想俱行的‘轻安觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与离贪想俱行的‘定觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与离贪想俱行的‘舍觉支’。

五 诸比丘！像这样修习、像这样多修习离贪想，则可期望两种果报中的一种：在现世开悟，或者如果还有所依（烦恼未尽），则证得不还果。”

三 大利益

二 “诸比丘！如果修习、多修习离贪想，则有助于大利益。

三 诸比丘！怎样修习、多修习离贪想，则有助于大利益呢？

四 诸比丘！在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与离贪想俱行的‘念觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与离贪想俱行的‘择法觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与离贪想俱行的‘精进觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与离贪想俱行的‘喜觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与离贪想俱行的‘轻安觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与离贪想俱行的‘定觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与离贪想俱行的‘舍觉支’。

五 诸比丘！像这样修习、像这样多修习离贪想，则有助于大利益。”

四 大安稳

二 “诸比丘！如果修习、多修习离贪想，则有助于大安稳。

三 诸比丘！怎样修习、多修习离贪想，则有助于大安稳呢？

四 诸比丘！在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与离贪想俱行的‘念觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与离贪想俱行的‘择法觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与离贪想俱行的‘精进觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与离贪想俱行的‘喜觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与离贪想俱行的‘轻安觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与离贪想俱行的‘定觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与离贪想俱行的‘舍觉支’。

五 诸比丘！像这样修习、像这样多修习离贪想，则有助于大安稳。”

五 大厌离

二 “诸比丘！如果修习、多修习离贪想，则有助于大厌离。

三 诸比丘！怎样修习、多修习离贪想，则有助于大厌离呢？

四 诸比丘！在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与离贪想俱行的‘念觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与离贪想俱行的‘择法觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与离贪想俱行的‘精进觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与离贪想俱行的‘喜觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与离贪想俱行的‘轻安觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与离贪想俱行的‘定觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与离贪想俱行的‘舍觉支’。

五 诸比丘！像这样修习、像这样多修习离贪想，则有助于大厌离。”

六 大安乐住

二 “诸比丘！如果修习、多修习离贪想，则有助于大安乐住。

三 诸比丘！怎样修习、多修习离贪想，则有助于大安乐住呢？

四 诸比丘！在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与离贪想俱行的‘念觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与离贪想俱行的‘择法觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与离贪想俱行的‘精进觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与离贪想俱行的‘喜觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与离贪想俱行的‘轻安觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与离贪想俱行的‘定觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与离贪想俱行的‘舍觉支’。

五 诸比丘！像这样修习、像这样多修习离贪想，则有助于大安乐住。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.8 Nirodhavagga 灭品 (SN 46.67-76, 248-257)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.8.10 Nirodhasutta 灭想功德 (SN 46.76, 257)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Nirodhasuttaṃ

257. “Nirodhasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā. Kathaṃ bhāvitā ca, bhikkhave, nirodhasaññā kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā? Idha, bhikkhave, bhikkhu nirodhasaññāsahagataṃ satisambojjhaṅgaṃ bhāveti…pe… nirodhasaññāsahagataṃ upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ bhāvitā kho, bhikkhave, nirodhasaññā evaṃ bahulīkatā mahapphalā hoti mahānisaṃsāti.

“Nirodhasaññāya, bhikkhave, bhāvitāya bahulīkatāya dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā. Kathaṃ bhāvitāya, bhikkhave, nirodhasaññāya kathaṃ bahulīkatāya dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā? Idha, bhikkhave, bhikkhu nirodhasaññāsahagataṃ satisambojjhaṅgaṃ bhāveti…pe… nirodhasaññāsahagataṃ upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ bhāvitāya kho, bhikkhave, nirodhasaññāya evaṃ bahulīkatāya dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti.

“Nirodhasaññā, bhikkhave, bhāvitā bahulīkatā mahato atthāya saṃvattati, mahato yogakkhemāya saṃvattati, mahato saṃvegāya saṃvattati, mahato phāsuvihārāya saṃvattati. Kathaṃ bhāvitā ca, bhikkhave, nirodhasaññā kathaṃ bahulīkatā mahato atthāya saṃvattati, mahato yogakkhemāya saṃvattati, mahato saṃvegāya saṃvattati, mahato phāsuvihārāya saṃvattati? Idha, bhikkhave, bhikkhu nirodhasaññāsahagataṃ satisambojjhaṅgaṃ bhāveti…pe… nirodhasaññāsahagataṃ upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ bhāvitā kho, bhikkhave, nirodhasaññā evaṃ bahulīkatā mahato atthāya saṃvattati, mahato yogakkhemāya saṃvattati, mahato saṃvegāya saṃvattati, mahato phāsuvihārāya saṃvattatī”ti. Dasamaṃ.

Nirodhavaggo aṭṭhamo.

Tassuddānaṃ –

Asubhamaraṇaāhāre, paṭikūlaanabhiratena [paṭikūlena ca sabbaloke (syā.)];

Aniccadukkhaanattapahānaṃ, virāganirodhena te dasāti.

☸---------------------------------------------------------------------

［七六］ 第十 灭想功德

一 舍卫城因缘。

二 “诸比丘！如果修习、多修习灭想，就会有大果报大功德。

三 诸比丘！怎样修习灭想、怎样多修习灭想，才能有大果报大功德呢？

四 诸比丘！在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与灭想俱行的‘念觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与灭想俱行的‘择法觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与灭想俱行的‘精进觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与灭想俱行的‘喜觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与灭想俱行的‘轻安觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与灭想俱行的‘定觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与灭想俱行的‘舍觉支’。

五 诸比丘！像这样修习、像这样多修习灭想，就会有大果报大功德。”

二 可期望的两种果报

二 “诸比丘！如果修习、多修习灭想，则可期望两种果报中的一种：在现世开悟，或者如果还有所依（烦恼未尽），则证得不还果。

三 诸比丘！怎样修习、怎样多修习灭想，才能期望两种果报中的一种：在现世开悟呢？或者如果还有所依（烦恼未尽），则证得不还果呢？

四 诸比丘！在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与灭想俱行的‘念觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与灭想俱行的‘择法觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与灭想俱行的‘精进觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与灭想俱行的‘喜觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与灭想俱行的‘轻安觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与灭想俱行的‘定觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与灭想俱行的‘舍觉支’。

五 诸比丘！像这样修习、像这样多修习灭想，则可期望两种果报中的一种：在现世开悟，或者如果还有所依（烦恼未尽），则证得不还果。”

三 大利益

二 “诸比丘！如果修习、多修习灭想，则有助于大利益。

三 诸比丘！怎样修习、多修习灭想，则有助于大利益呢？

四 诸比丘！在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与灭想俱行的‘念觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与灭想俱行的‘择法觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与灭想俱行的‘精进觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与灭想俱行的‘喜觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与灭想俱行的‘轻安觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与灭想俱行的‘定觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与灭想俱行的‘舍觉支’。

五 诸比丘！像这样修习、像这样多修习灭想，则有助于大利益。”

四 大安稳

二 “诸比丘！如果修习、多修习灭想，则有助于大安稳。

三 诸比丘！怎样修习、多修习灭想，则有助于大安稳呢？

四 诸比丘！在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与灭想俱行的‘念觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与灭想俱行的‘择法觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与灭想俱行的‘精进觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与灭想俱行的‘喜觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与灭想俱行的‘轻安觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与灭想俱行的‘定觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与灭想俱行的‘舍觉支’。

五 诸比丘！像这样修习、像这样多修习灭想，则有助于大安稳。”

五 大厌离

二 “诸比丘！如果修习、多修习灭想，则有助于大厌离。

三 诸比丘！怎样修习、多修习灭想，则有助于大厌离呢？

四 诸比丘！在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与灭想俱行的‘念觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与灭想俱行的‘择法觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与灭想俱行的‘精进觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与灭想俱行的‘喜觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与灭想俱行的‘轻安觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与灭想俱行的‘定觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与灭想俱行的‘舍觉支’。

五 诸比丘！像这样修习、像这样多修习灭想，则有助于大厌离。”

六 大安乐住

二 “诸比丘！如果修习、多修习灭想，则有助于大安乐住。

三 诸比丘！怎样修习、多修习灭想，则有助于大安乐住呢？

四 诸比丘！在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与灭想俱行的‘念觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与灭想俱行的‘择法觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与灭想俱行的‘精进觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与灭想俱行的‘喜觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与灭想俱行的‘轻安觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与灭想俱行的‘定觉支’；在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习与灭想俱行的‘舍觉支’。

五 诸比丘！像这样修习、像这样多修习灭想，则有助于大安乐住。”

此品的摄颂说：

不净以及死 食物厌逆想 世间不可乐 无常苦无我 断 离贪 灭等共为十 觉支相应的第八灭品（终）

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.9 Gaṅgāpeyyālavagga 恒河中略品 (SN 46.77-88, 258-269)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.9.1--12 Gaṅgānadīādisutta 恒河等十二经 (SN 46.77-88, 258-269)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Gaṅgāpeyyālavaggo

1-12. Gaṅgānadīādisuttaṃ

258-269. “Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; evameva kho, bhikkhave, bhikkhu satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro. Kathañca, bhikkhave, bhikkhu satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti…pe… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe… evaṃ kho, bhikkhave, bhikkhu satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti. (Yāva esanā pāḷi vitthāretabbā).

Gaṅgāpeyyālavaggo navamo.

Tassuddānaṃ –

Cha pācīnato ninnā, cha ninnā ca samuddato;

Dvete cha dvādasa honti, vaggo tena pavuccatīti.

☸---------------------------------------------------------------------

恒河中略品 Gaṅgāpeyyālavagga

第九 恒河等十二经

［七七］ 第一

二 “诸比丘！譬如恒河，趋向东方［、倾向东方、倾向流入东方］。诸比丘！同样地，比丘 修习七觉支、多修习七觉支，就会趋向涅槃、倾向涅槃、倾向流入涅槃。

诸比丘！比丘怎样修习七觉支、多修习七觉支，才能趋向涅槃、倾向涅槃、倾向流入涅槃呢？

三 诸比丘！在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，修习念觉支……［择法觉支……精进觉支……喜觉支……轻安觉支……定觉支］……修习舍觉支。

诸比丘！比丘像这样［修习七觉支、多修习七觉支，就会趋向涅槃、倾向于涅槃、］倾向流入涅槃。”

［七八～八八］ 第二～十二

乃至到寻求品应当广泛说明。

摄颂说：

趋向东方的有六

趋向大海的有六

这两种六共十二

因此而说此品

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.10 Appamādavagga 不放逸品 (SN 46.89-98, 270-279)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.10.1--10 Tathāgatādisutta 如来等十经 (SN 46.89-98, 270-279)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Appamādavaggo

1-10. Tathāgatādisuttaṃ

270-279. “Yāvatā, bhikkhave, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vāti vitthāretabbaṃ.

Appamādavaggo dasamo.

Tassuddānaṃ –

Tathāgataṃ padaṃ kūṭaṃ, mūlaṃ sārena vassikaṃ;

Rājā candimasūriyā ca, vatthena dasamaṃ padanti.

(Appamādavaggo bojjhaṅgasaṃyuttassa bojjhaṅgavasena vitthāretabbā).

☸---------------------------------------------------------------------

第一〇 不放逸品

［八九～九八］ 第一～十 如来等十经

诸比丘！所有众生，无论是无足、二足、四足、还是多足，［无论是有色、无色、有想、无想，如来、应供、正等觉者，被称为其中最上者。诸比丘！同样地，所有善法都以不放逸为根本，汇归于不放逸，不放逸被称为这些法中的最上者。］……乃至广泛说明……

摄颂说：

如来与足迹

屋顶与根核

夏生花和王

月日以及衣

此为第十句

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.11 Balakaraṇīyavagga 力所作品 (SN 46.99-110, 280-291)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.11.1--12 Balādisutta 力喻等十二经 (SN 46.99-110, 280-291)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Balakaraṇīyavaggo

1-12. Balādisuttaṃ

280-291. “Seyyathāpi, bhikkhave, ye keci balakaraṇīyā kammantā karīyanti…pe….

Balakaraṇīyavaggo ekādasamo.

Tassuddānaṃ –

Balaṃ bījañca nāgo ca, rukkho kumbhena sūkiyā;

Ākāsena ca dve meghā, nāvā āgantukā nadīti.

(Balakaraṇīyavaggo bojjhaṅgasaṃyuttassa bojjhaṅgavasena vitthāretabbā).

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第一一 力所作品

［九九～一一〇］ 第一～一二 力喻等十二经

二 诸比丘！譬如所有需要力量来完成的工作事业，都要依于大地、立于大地来完成，像这样...（省略）...乃至广泛说明……

摄颂说：

力与种子龙

树木水瓶芒

虚空和二云

船舶客与河

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.12 Esanāvagga 寻求品 (SN 46.111-120, 292-301)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.12.1--10 Esanādisutta 寻求等十经 (SN 46.111-120, 292-301)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

12. Esanāvaggo

1-10. Esanādisuttaṃ

292-301. “Tisso imā, bhikkhave, esanā. Katamā tisso? Kāmesanā, bhavesanā, brahmacariyesanāti vitthāretabbaṃ.

Esanāvaggo dvādasamo.

Tassuddānaṃ –

Esanā vidhā āsavo, bhavo ca dukkhatā tisso;

Khilaṃ malañca nīgho ca, vedanā taṇhā tasināya cāti.

(Bojjhaṅgasaṃyuttassa esanāpeyyālaṃ vivekanissitato vitthāretabbaṃ).

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第一二 寻求品

［一一一～一二〇］ 第一～十 寻求等十经

二 诸比丘！有三种寻求。是哪三种呢？欲求、有求、梵行求。……乃至广泛说明……

摄颂说：

寻求分类漏，

有与三种苦，

荒芜污垢恼，

感受及渴爱。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.13 Oghavagga 暴流品 (SN 46.121-130, 302-311)”

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【经名】 2.13.1--9 Oghādisutta 暴流等九经 (SN 46.121-129, 302-310)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

13. Oghavaggo

1-9. Oghādisuttaṃ

302-310. “Cattārome bhikkhave, oghā. Katame cattāro? Kāmogho, bhavogho, diṭṭhogho, avijjoghoti vitthāretabbaṃ.

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第一三 暴流品

［一二一～一二九］ 第一～九 暴流等九经

一 舍卫城因缘。

二 诸比丘！暴流有四种。是哪四种呢？欲流、有流、见流、无明流。……乃至广泛说明……

（准同 第四十五道相应一七二～一八〇经。）

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.13 Oghavagga 暴流品 (SN 46.121-130, 302-311)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.13.10 Uddhambhāgiyasutta 五上分结 (SN 46.130, 311)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Uddhambhāgiyasuttaṃ

311. Sāvatthinidānaṃ. “Pañcimāni, bhikkhave, uddhambhāgiyāni saṃyojanāni. Katamāni pañca? Rūparāgo, arūparāgo, māno, uddhaccaṃ, avijjā – imāni kho, bhikkhave, pañcuddhambhāgiyāni saṃyojanāni. Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya satta bojjhaṅgā bhāvetabbā. Katame satta? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe… upekkhāsambojjhaṅgaṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ… amatogadhaṃ amataparāyanaṃ amatapariyosānaṃ… nibbānaninnaṃ nibbānapoṇaṃ nibbānapabbhāraṃ. Imesaṃ kho, bhikkhave, bhikkhu pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya ime satta bojjhaṅgā bhāvetabbā”ti. Dasamaṃ.

Oghavaggo terasamo.

Tassuddānaṃ –

Ogho yogo upādānaṃ, ganthā anusayena ca;

Kāmaguṇā nīvaraṇā, khandhā oruddhambhāgiyānīti.

☸---------------------------------------------------------------------

［一三〇］ 第十 五上分结

二 诸比丘！有五种上分结。是哪五种呢？色贪、无色贪、慢、掉举、无明。诸比丘！这些就是五种上分结。

三 诸比丘！为了证知、遍知、灭尽、断除这五种上分结，应当修习七觉支。是哪七种觉支呢？

四 诸比丘！在此，有比丘，依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习念觉支……［择法觉支……精进觉支……喜觉支……轻安觉支……定觉支……］依靠远离、依靠离贪、依靠灭尽，回向于舍弃，来修习舍觉支。

五 诸比丘！为了证知、遍知、灭尽、断除这五种上分结，应当修习这七觉支。

摄颂说：

暴流与轭取，

结缚及随眠，

妙欲五盖蕴，

下上分结等。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.14 Punagaṅgāpeyyālavagga 续恒河中略品 (SN 46.131-142, 312-323)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.14.1--12 Punagaṅgānadīādisutta 恒河等十二经 (SN 46.131-142, 312-323)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

14. Punagaṅgāpeyyālavaggo

312-323

Punagaṅgānadīādisuttaṃ

Vaggo cuddasamo.

Uddānaṃ –

Cha pācīnato ninnā, cha ninnā ca samuddato;

Dvete cha dvādasa honti, vaggo tena pavuccatīti.

(Bojjhaṅgasaṃyuttassa gaṅgāpeyyālaṃ rāgavasena vitthāretabbaṃ).

☸---------------------------------------------------------------------

第一四 续恒河中略品

［一三一～一四二］ 第一～十二 恒河等十二经

二 “诸比丘！譬如恒河，趋向东方［、倾向东方、倾向流入东方］。诸比丘！同样地，比丘 修习七觉支、多修习七觉支，就会趋向涅槃、倾向涅槃、倾向流入涅槃。

诸比丘！比丘怎样修习七觉支、多修习七觉支，才能趋向涅槃、倾向涅槃、倾向流入涅槃呢？

三 诸比丘！在此，有比丘，为了调伏和最终灭尽贪欲、为了调伏和最终灭尽瞋恚、为了调伏和最终灭尽愚痴，而修习念觉支……［择法觉支……精进觉支……喜觉支……轻安觉支……定觉支］……舍觉支。

诸比丘！比丘像这样修习七觉支、多修习七觉支，就会趋向涅槃、倾向涅槃、倾向流入涅槃。”

［一四三～一五四］ 第二～一二

像这样为了最终灭尽贪欲等，乃至到寻求品为止都应广泛说明。

摄颂说：

趋向于东六

趋向于海六

二六之十二

以之说此品。

依据广泛说明觉支相应的恒河品的方式，用此方式来广泛说明贪欲的调伏灭尽。

第十四品（终）

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.15 Punaappamādavagga 续不放逸品 (SN 46.143-152, 324-333)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.15.1--10 Punatathāgatādisutta 如来等十经 (SN 46.143-152, 324-333)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

15. Punaappamādavaggo

324-333

Tathāgatādisuttaṃ

Pannarasamo.

Uddānaṃ –

Tathāgataṃ padaṃ kūṭaṃ, mūlaṃ sārena vassikaṃ;

Rājā candimasūriyā ca, vatthena dasamaṃ padanti.

(Appamādavaggo rāgavasena vitthāretabbo).

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第一五 续不放逸品

［一五五～一六四］ 第一～一〇 如来等十经

摄颂说：

如来与足迹

屋顶与根核

夏生花和王

月日以及衣

此为第十句。

依据觉支相应的不放逸品的方式，用此方式来广泛说明贪欲的调伏灭尽。

第十五品（终）

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.16 Punabalakaraṇīyavagga 续力所作品 (SN 46.153-164, 334-345)”

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【经名】 2.16.1--12 Punabalādisutta 力喻等十二经 (SN 46.153-164, 334-345)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

16. Punabalakaraṇīyavaggo

334-345

Punabalādisuttaṃ

Soḷasamo.

Uddānaṃ –

Balaṃ bījañca nāgo ca, rukkho kumbhena sūkiyā;

Ākāsena ca dve meghā, nāvā āgantukā nadīti.

(Bojjhaṅgasaṃyuttassa balakaraṇīyavaggo rāgavasena vitthāretabbo).

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第一六 续力所作品

［一六五～一七六］ 第一～一二 力喻等十二经

摄颂说：

力与种子龙

树木水瓶芒

虚空和二云

船舶客与河

依据觉支相应的力所作品的方式，用此方式来广泛说明贪欲的调伏灭尽。

第十六品（终）

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.17 Punaesanāvagga 续寻求品 (SN 46.165-175, 346-356)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.17.1--11 Punaesanādisutta 寻求等十一经 (SN 46.165-175, 346-356)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

17. Punaesanāvaggo

346-356

Punaesanādisuttaṃ

Punaesanāvaggo sattarasamo.

Uddānaṃ –

Esanā vidhā āsavo, bhavo ca dukkhatā tisso;

Khilaṃ malañca nīgho ca, vedanātaṇhā tasināya cāti.

☸---------------------------------------------------------------------

第十七 续寻求品

第一～十一 寻求等十一经

摄颂曰：

寻求次第漏

有三苦碍垢

摇受二渴爱

以觉支相应的寻求品，用以广说贪欲。

第十七品（终）

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/2. Bojjhaṅgasaṃyutta 觉支相应 (SN 46, 182-366)/2.18 Punaoghavagga 续暴流品 (SN 46.176-185, 357-366)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.18.1--10 Punaoghādisutta 暴流等十经 (SN 46.176-185, 357-366)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

18. Punaoghavaggo

357-366

Punaoghādisuttaṃ

Bojjhaṅgasaṃyutassa punaoghavaggo aṭṭhārasamo.

Uddānaṃ –

Ogho yogo upādānaṃ, ganthā anusayena ca;

Kāmaguṇā nīvaraṇā, khandhā oruddhambhāgiyānīti.

(Rāgavinayapariyosāna-dosavinayapariyosāna-mohavinayapariyosānavaggo vitthāretabbo). (Yadapi maggasaṃyuttaṃ vitthāretabbaṃ, tadapi bojjhaṅgasaṃyuttaṃ vitthāretabbaṃ).

Bojjhaṅgasaṃyuttaṃ dutiyaṃ.

☸---------------------------------------------------------------------

第十八 续暴流品

第一～十 暴流等十经

一 舍卫城因缘。

二 诸比丘！暴流有四种。是哪四种呢？就是欲流、有流、见流、无明流。……乃至

广说……

二 诸比丘！有五种上分结。是哪五种呢？就是色贪、无色贪、慢、掉举、无明。诸比

丘！这些就是五种上分结。

三 诸比丘！为了证知……遍知……遍尽……断除这五种上分结，应当修习七觉支。是哪

七种呢？

四 诸比丘！于此，有比丘调伏并彻底灭除贪欲、调伏并彻底灭除瞋恚、调伏并彻底灭除愚痴……趋向不

死、倾向不死、趋入不死……趋向涅槃、倾向涅槃、趋入涅槃，通过修习念觉支……［择

法觉支……精进觉支……喜觉支……轻安觉支……定觉支］……舍觉支。

五 诸比丘！为了证知……遍知……遍尽……断除这五种上分结，应当修习这七觉支。

摄颂曰：

暴流与轭取

系随眠妙欲

盖蕴上下分

应当知道此品是用来阐述如何彻底灭除贪欲、彻底灭除瞋恚、彻底灭除愚痴的。

觉支相应中的第十四暴流品（终）

应当参照道相应的广说部分，来广说觉支相应。

觉支相应（终）

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/3. Satipaṭṭhānasaṃyutta 念住相应 (SN 47, 367-470)/3.1 Ambapālivagga 庵罗品 (SN 47.1-10, 367-376)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.1 Ambapālisutta 庵罗 (SN 47.1, 367)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Satipaṭṭhānasaṃyuttaṃ

1. Ambapālivaggo

1. Ambapālisuttaṃ

367. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati ambapālivane. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ – cattāro satipaṭṭhānā. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ – cattāro satipaṭṭhānā”ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第三 念住相应

第一 庵罗品

［一］ 第一 庵罗

一 如是我闻。那时，世尊住在毗舍离国的庵罗园中。

二 在那里，世尊对诸比丘说：

“诸比丘！”

诸比丘回答世尊：“大德！”世尊说：

三 “诸比丘！有这样一条唯一的道路，能使众生清净，超越愁悲，灭除苦忧，证得正理，实现涅

槃，这就是四念住。是哪四种呢？

四 诸比丘！在此，有比丘于身随观身，具足热忱、正知、正念，调伏对世间的贪婪和忧愁而住；

于受随观受……于心随观心……于法随观法，具足热忱、正知、正念，调伏对世间的贪婪和忧愁而住。

五 诸比丘！有这样一条唯一的道路，能使众生清净，超越愁悲，灭除苦忧，证得正理，实现涅槃，

这就是四念住。”

六 世尊这样说完后，那些比丘心生喜悦，对世尊所说的话感到欢喜。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/3. Satipaṭṭhānasaṃyutta 念住相应 (SN 47, 367-470)/3.1 Ambapālivagga 庵罗品 (SN 47.1-10, 367-376)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.2 Satisutta 正念 (SN 47.2, 368)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Satisuttaṃ

368. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati ambapālivane. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṃ vo amhākaṃ anusāsanī. Kathañca, bhikkhave, bhikkhu sato hoti? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Evaṃ kho, bhikkhave, bhikkhu sato hoti.

“Kathañca, bhikkhave, bhikkhu sampajāno hoti? Idha, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. Evaṃ kho, bhikkhave, bhikkhu sampajānakārī hoti. Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṃ vo amhākaṃ anusāsanī”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［二］ 第二 正念

一 那时，世尊住在毗舍离国的庵罗园中。

二 在那里，世尊对诸比丘说：

［“诸比丘！”

那些比丘回答世尊说：“大德！”世尊说：］

三 “诸比丘！比丘应当保持正念、正知而住，这是我对你们的教导。

四 诸比丘！怎样才是比丘的正念呢？

诸比丘！在此，有比丘于身随观身，具足热忱、正知、正念，调伏对世间的贪婪和忧愁而住；于

受……于心……于法随观法，具足热忱、正知、正念，调伏对世间的贪婪和忧愁而住。

诸比丘！像这样就是比丘的正念。

五 诸比丘！怎样才是比丘的正知呢？

诸比丘！在此，有比丘前进、后退时都保持正知；观看、环顾时都保持正知；屈臂、伸臂时都保持正知；

穿大衣、持衣钵时都保持正知；吃、喝、咀嚼、品尝时都保持正知；大小便时都保持正知；行走、站立、坐着、睡觉、

醒来、说话、沉默时都保持正知。

诸比丘！像这样就是比丘的正知。

六 诸比丘！比丘应当保持正念、正知而住，这就是我对你们的教导。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/3. Satipaṭṭhānasaṃyutta 念住相应 (SN 47, 367-470)/3.1 Ambapālivagga 庵罗品 (SN 47.1-10, 367-376)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.3 Bhikkhusutta 比丘 (SN 47.3, 369)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Bhikkhusuttaṃ

369. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti. “Evameva panidhekacce moghapurisā mañceva [mameva (sī.)] ajjhesanti, dhamme ca bhāsite mameva anubandhitabbaṃ maññantī”ti. “Desetu me, bhante, bhagavā saṃkhittena dhammaṃ, desetu sugato saṃkhittena dhammaṃ. Appeva nāmāhaṃ bhagavato bhāsitassa atthaṃ jāneyyaṃ, appeva nāmāhaṃ bhagavato bhāsitassa dāyādo assan”ti. “Tasmātiha tvaṃ, bhikkhu, ādimeva visodhehi kusalesu dhammesu. Ko cādi kusalānaṃ dhammānaṃ? Sīlañca suvisuddhaṃ, diṭṭhi ca ujukā. Yato kho te, bhikkhu, sīlañca suvisuddhaṃ bhavissati diṭṭhi ca ujukā, tato tvaṃ, bhikkhu, sīlaṃ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne tividhena bhāveyyāsi.

Katame cattāro? Idha tvaṃ, bhikkhu, ajjhattaṃ vā kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; bahiddhā vā kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; ajjhattabahiddhā vā kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ajjhattaṃ vā vedanāsu…pe… bahiddhā vā vedanāsu…pe… ajjhattabahiddhā vā vedanāsu vedanānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ajjhattaṃ vā citte…pe… bahiddhā vā citte…pe… ajjhattabahiddhā vā citte cittānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ajjhattaṃ vā dhammesu…pe… bahiddhā vā dhammesu…pe… ajjhattabahiddhā vā dhammesu dhammānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Yato kho tvaṃ, bhikkhu, sīlaṃ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṃ tividhena bhāvessasi, tato tuyhaṃ, bhikkhu, yā ratti vā divaso vā āgamissati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihānī”ti.

Atha kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho so bhikkhu eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. “Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi. Aññataro ca pana so bhikkhu arahataṃ ahosīti. Tatiyaṃ.

☸---------------------------------------------------------------------

［三］ 第三 比丘

一 那时，世尊住在舍卫城祇树给孤独园。

二 那时，有一位比丘来到世尊的住处。到了之后，顶礼世尊，然后坐在一旁。坐在一旁的那位比

丘对世尊说：

三 “恳请大德世尊为我简略地开示法要。我听闻世尊的法之后，愿能独自静处、不放逸、具足热忱、精勤地

安住。”

“在此有一些愚笨的人，只是这样请求我说法，说法之后，却认为只需要跟随我就可以了。”

“大德世尊！请为我简略地说法，请善逝简略地说法！也许我能理解世尊所说的义理，也许我能成为世尊所说法教的继承者。”

“那么，比丘！你首先就应当净化善法的基础。什么是善法的基础呢？就是戒律的完全清净和见解的

正直。比丘！当你的戒律完全清净并且见解正直之后，比丘！你就要依止于戒，立足于戒，以三种方式修习四

念住。是哪四种呢？

四 比丘！你或者于内在的身随观身，具足热忱、正知、正念，调伏对世间的贪婪和忧愁而住；或者于外在的

身随观身，具足热忱、正知、正念，调伏对世间的贪婪和忧愁而住；或者于内在和外在的身随观身，具足热忱、

正知、正念，调伏对世间的贪婪和忧愁而住。或者于内在的受……或者于外在的受……或者于内在和外在的受

随观受……乃至……或者于内在的心……或者于外在的心……或者于内在和外在的心随观心……乃至……

或者于内在的法……或者于外在的法……或者于内在和外在的法随观法，具足热忱、正知、正念，调

伏对世间的贪婪和忧愁而住。

五 比丘！你像这样依止于戒、立足于戒来修习这四念住，那么，比丘！你的善法在白天黑夜都只会增长，

不会减损。”

六 那时，那位比丘对世尊所说的话心生欢喜、随喜赞叹，从座位上起来，顶礼世尊后，右绕三匝，然后离去。

七 那时，那位比丘独自静处，不放逸、具足热忱、精勤地安住。不久之后，善男子因之而出家的那个目标，

即无上梵行的终极目标，就在现世中，通过自己的殊胜智慧加以证悟、实现并安住于其中。他证知：出生已尽，梵行已立，该

做的事已做完，从此不再有下一生了。

八 那位比丘成为了阿罗汉中的一员。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/3. Satipaṭṭhānasaṃyutta 念住相应 (SN 47, 367-470)/3.1 Ambapālivagga 庵罗品 (SN 47.1-10, 367-376)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.4 Sālasutta 萨罗村 (SN 47.4, 370)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Sālasuttaṃ

370. Ekaṃ samayaṃ bhagavā kosalesu viharati sālāya brāhmaṇagāme. Tatra kho bhagavā bhikkhū āmantesi…pe… etadavoca –

“Ye te, bhikkhave, bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, te vo, bhikkhave, bhikkhū catunnaṃ satipaṭṭhānānaṃ bhāvanāya samādapetabbā nivesetabbā patiṭṭhāpetabbā. Katamesaṃ catunnaṃ? Etha tumhe, āvuso, kāye kāyānupassino viharatha ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, kāyassa yathābhūtaṃ ñāṇāya; vedanāsu vedanānupassino viharatha ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, vedanānaṃ yathābhūtaṃ ñāṇāya; citte cittānupassino viharatha ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, cittassa yathābhūtaṃ ñāṇāya; dhammesu dhammānupassino viharatha ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, dhammānaṃ yathābhūtaṃ ñāṇāya. Yepi te, bhikkhave, bhikkhū sekhā appattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti, tepi kāye kāyānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, kāyassa pariññāya; vedanāsu vedanānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, vedanānaṃ pariññāya; citte cittānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, cittassa pariññāya; dhammesu dhammānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, dhammānaṃ pariññāya.

“Yepi te, bhikkhave, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññā vimuttā, tepi kāye kāyānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, kāyena visaṃyuttā; vedanāsu vedanānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, vedanāhi visaṃyuttā; citte cittānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, cittena visaṃyuttā; dhammesu dhammānupassino viharanti ātāpino sampajānā ekodibhūtā vippasannacittā samāhitā ekaggacittā, dhammehi visaṃyuttā.

“Yepi te, bhikkhave, bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, te vo, bhikkhave, bhikkhū imesaṃ catunnaṃ satipaṭṭhānānaṃ bhāvanāya samādapetabbā nivesetabbā patiṭṭhāpetabbā”ti. Catutthaṃ.

☸---------------------------------------------------------------------

［四］ 第四 萨罗村

一 如是我闻。那时，世尊住在憍萨罗国一个名叫萨罗的婆罗门村庄里。

二 在那里，世尊对诸比丘说：

“诸比丘！”

那些比丘回答世尊：“大德！”世尊说：

三 “诸比丘！对于那些新来的、出家不久、刚来到这法和律中的比丘，诸比丘！你们应当劝导他们，

让他们安住于四念住的修习中。是哪四种呢？［应当这样说：］

四 ‘朋友们！你们应当于身随观身而住，为了如实地了知身，要做到具足热忱、正知、心向一处、内心清净、获

得禅定、心一境性。应当于受随观受而住，为了如实地了知受，要做到具足热忱、正知、心向一处、内心清净、获得禅定、

心一境性。应当于心随观心而住，为了如实地了知心，要做到具足热忱、正知、心向一处、内心清净、获得禅定、心一

境性。应当于法随观法而住，为了如实地了知法，要做到具足热忱、正知、心向一处、内心清净、获得禅定、心一境性。’

五 诸比丘！还有那些有学的比丘，他们内心尚未达到目标，但正为了求证无上安稳（涅槃）而努力，他们也应当于身随观身而住，

为了彻底了知身，要做到具足热忱、正知、心向一处、内心清净、获得禅定、心一境性。应当于受随观受而住……于心

随观心而住……于法随观法而住，为了彻底了知法，要做到具足热忱、正知、心向一处、内心清净、获得禅定、心

一境性。

六 诸比丘！还有那些已经是漏尽的阿罗汉比丘，他们梵行已立，所作已办，卸下了重担，达到了自己的目标，灭尽了

有结，通过正知获得了解脱，他们也仍然于身随观身而住，具足热忱、正知、心向一处、内心清净、获得禅定、心一

境性，但已脱离了对身的系缚。他们也仍然于受随观受而住……于心随观心而住……于法随观法而住，具足热忱、正知、

心向一处、内心清净、获得禅定、心一境性，但已脱离了对法的系缚。

七 诸比丘！对于那些新来的、出家不久、刚来到这法和律中的比丘，你们也应当劝导他们，让他们安住于修习这四念住。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/3. Satipaṭṭhānasaṃyutta 念住相应 (SN 47, 367-470)/3.1 Ambapālivagga 庵罗品 (SN 47.1-10, 367-376)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.5 Akusalarāsisutta 善聚 (SN 47.5, 371)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Akusalarāsisuttaṃ

371. Sāvatthinidānaṃ. Tatra kho bhagavā etadavoca – “‘akusalarāsī’ti, bhikkhave, vadamāno pañca nīvaraṇe sammā vadamāno vadeyya. Kevalo hāyaṃ, bhikkhave, akusalarāsi, yadidaṃ – pañca nīvaraṇā. Katame pañca? Kāmacchandanīvaraṇaṃ, byāpādanīvaraṇaṃ, thinamiddhanīvaraṇaṃ, uddhaccakukkuccanīvaraṇaṃ, vicikicchānīvaraṇaṃ. ‘Akusalarāsī’ti, bhikkhave, vadamāno ime pañca nīvaraṇe sammā vadamāno vadeyya. Kevalo hāyaṃ, bhikkhave, akusalarāsi, yadidaṃ – pañca nīvaraṇā.

“‘Kusalarāsī’ti, bhikkhave, vadamāno cattāro satipaṭṭhāne sammā vadamāno vadeyya. Kevalo hāyaṃ, bhikkhave, kusalarāsi, yadidaṃ – cattāro satipaṭṭhānā. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. ‘Kusalarāsī’ti, bhikkhave, vadamāno ime cattāro satipaṭṭhāne sammā vadamāno vadeyya. Kevalo hāyaṃ, bhikkhave, kusalarāsi, yadidaṃ – cattāro satipaṭṭhānā”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

［五］ 第五 善聚

一～二 舍卫城因缘。在那里，世尊这样说：——

三 “诸比丘！若有人说‘不善聚’（不善法之总集），他正确地说是指五盖。诸比丘！这完全的不善聚，就是这五种盖。

是哪五种呢？

四 即欲乐盖、瞋恚盖、惛沉睡眠盖、掉举追悔盖、疑盖。诸比丘！若有人说‘不善聚’，他正确地说是指这五种盖。

诸比丘！这完全的不善聚，就是这五种盖。

五 “诸比丘！若有人说‘善聚’（善法之总集），他正确地说是指四念住。诸比丘！这完全的善聚，就是这四种念住。

是哪四种呢？

六 诸比丘！在此，有比丘于身随观身，具足热忱、正知、正念，调伏对世间的贪婪和忧愁而住；

于受……于心……于法随观法，具足热忱、正知、正念，调伏对世间的贪婪和忧愁而住。诸比丘！

若有人说‘善聚’，他正确地说是指这四种念住。诸比丘！这完全的善聚，就是这四种念住。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2566.6.2 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/3. Satipaṭṭhānasaṃyutta 念住相应 (SN 47, 367-470)/3.1 Ambapālivagga 庵罗品 (SN 47.1-10, 367-376)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.6 Sakuṇagghisutta 鹰经 (SN 47.6, 372)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Sakuṇagghisuttaṃ

鹰经

372. “Bhūtapubbaṃ, bhikkhave, sakuṇagghi lāpaṃ sakuṇaṃ sahasā ajjhappattā aggahesi.

（佛说：）“诸比丘！在过去，有一只鹰，突然袭击捕捉到了一只鹌鹑。

Atha kho, bhikkhave, lāpo sakuṇo sakuṇagghiyā hariyamāno evaṃ paridevasi –

诸比丘！那时，鹌鹑被鹰抓住后，就这样悲叹道：

‘mayamevamha [mayamevāmha (ka.)] alakkhikā, mayaṃ appapuññā, ye mayaṃ agocare carimha paravisaye.

‘我们真是倒霉啊，真是福薄啊！因为我们在不该去的地方、在别人的地盘上活动。

Sacejja mayaṃ gocare careyyāma sake pettike visaye, na myāyaṃ [na cāyaṃ (sī.)], sakuṇagghi, alaṃ abhavissa, yadidaṃ – yuddhāyā’ti.

如果我们今天是在自己的活动范围、在祖辈的地盘上活动，这只鹰就算想跟我斗，也抓不到我啊！’

‘Ko pana te, lāpa, gocaro sako pettiko visayo’ti?

‘鹌鹑！那什么是你自己的活动范围、你祖辈的地盘呢？’

‘Yadidaṃ – naṅgalakaṭṭhakaraṇaṃ leḍḍuṭṭhānan’”ti.

‘就是那犁过的田地里，有土块隆起的地方。’

“Atha kho, bhikkhave, sakuṇagghi sake bale apatthaddhā sake bale asaṃvadamānā [avacamānā (sī.)] lāpaṃ sakuṇaṃ pamuñci –

诸比丘！那时，鹰对自己力量很自信，也不示弱，就放了鹌鹑说：

‘gaccha kho tvaṃ, lāpa, tatrapi me gantvā na mokkhasī’”ti.

‘去吧，鹌鹑！就算你去了那里，也逃不出我的手掌心！’

“Atha kho, bhikkhave, lāpo sakuṇo naṅgalakaṭṭhakaraṇaṃ leḍḍuṭṭhānaṃ gantvā mahantaṃ leḍḍuṃ abhiruhitvā sakuṇagghiṃ vadamāno aṭṭhāsi –

诸比丘！那时，鹌鹑飞到犁过的田地隆起的地方，站在一个大土块上，对着鹰叫道：

‘ehi kho dāni me, sakuṇagghi, ehi kho dāni me, sakuṇagghī’ti.

‘来啊，鹰！来啊，鹰！’

Atha kho sā, bhikkhave, sakuṇagghi sake bale apatthaddhā sake bale asaṃvadamānā ubho pakkhe sannayha [sandhāya (sī. syā.)] lāpaṃ sakuṇaṃ sahasā ajjhappattā.

诸比丘！那时，鹰对自己力量很自信，也不示弱，猛地收拢双翅，朝着鹌鹑扑了下来。

Yadā kho, bhikkhave, aññāsi lāpo sakuṇo ‘bahuāgato kho myāyaṃ sakuṇagghī’ti, atha tasseva leḍḍussa antaraṃ paccupādi.

诸比丘！当鹌鹑知道‘这鹰气势汹汹地向我扑来了’，就立刻躲进了那个土块的缝隙里。

Atha kho, bhikkhave, sakuṇagghi tattheva uraṃ paccatāḷesi.

诸比丘！结果，那只鹰就在那里撞伤了自己的胸膛。

Evañhi taṃ [evaṃ hetaṃ (sī.)], bhikkhave, hoti yo agocare carati paravisaye.

诸比丘！在不该去的活动范围、在别人的地盘上活动，就会是这样的下场。

“Tasmātiha, bhikkhave, mā agocare carittha paravisaye.

“所以，诸比丘！你们不要在不该去的活动范围、别人的地盘上活动。

Agocare, bhikkhave, carataṃ paravisaye lacchati māro otāraṃ, lacchati māro ārammaṇaṃ.

诸比丘！在不该去的活动范围、别人的地盘上活动，魔罗就会得到机会，魔罗就会找到下手的对象。

Ko ca, bhikkhave, bhikkhuno agocaro paravisayo?

诸比丘！对比丘来说，什么是‘不该去的活动范围、别人的地盘’呢？

Yadidaṃ – pañca kāmaguṇā.

那就是五种感官欲乐。

Katame pañca?

是哪五种呢？

Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā,

即：眼睛所认识的，那些让人喜爱、让人贪恋、让人愉悦、形态可爱、引起欲求、引人染着的色尘；

sotaviññeyyā saddā…pe…

耳朵所认识的声尘……

ghānaviññeyyā gandhā…

鼻子所认识的香尘……

jivhāviññeyyā rasā…

舌头所认识的味尘……

kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā –

身体所认识的，那些让人喜爱、让人贪恋、让人愉悦、形态可爱、引起欲求、引人染着的触尘。

ayaṃ, bhikkhave, bhikkhuno agocaro paravisayo.

诸比丘！这些就是比丘‘不该去的活动范围、别人的地盘’。

“Gocare, bhikkhave, caratha sake pettike visaye.

“诸比丘！你们应当在自己的活动范围、祖辈的地盘上活动。

Gocare, bhikkhave, carataṃ sake pettike visaye na lacchati māro otāraṃ, na lacchati māro ārammaṇaṃ.

诸比丘！在自己的活动范围、祖辈的地盘上活动，魔罗就得不到机会，魔罗就找不到下手的对象。

Ko ca, bhikkhave, bhikkhuno gocaro sako pettiko visayo?

诸比丘！对比丘来说，什么是‘自己的活动范围、祖辈的地盘’呢？

Yadidaṃ – cattāro satipaṭṭhānā.

那就是四念住。

Katame cattāro?

是哪四种呢？

Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ;

诸比丘！在此，有比丘于身随观身，具足热忱、正知、正念，调伏对世间的贪婪和忧愁而住；

vedanāsu…pe…

于受随观受，具足热忱、正知、正念，调伏对世间的贪婪和忧愁而住；

citte…pe…

于心随观心，具足热忱、正知、正念，调伏对世间的贪婪和忧愁而住；

dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ –

于法随观法，具足热忱、正知、正念，调伏对世间的贪婪和忧愁而住。

ayaṃ, bhikkhave, bhikkhuno gocaro sako pettiko visayo”ti.

诸比丘！这就是比丘‘自己的活动范围、祖辈的地盘’。”

Chaṭṭhaṃ.

鹰经 ～庵罗品‧第六经终

～《念住相应‧庵罗品‧Sakuṇagghisutta 鹰经》(SN 47.6, 372)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/3. Satipaṭṭhānasaṃyutta 念住相应 (SN 47, 367-470)/3.1 Ambapālivagga 庵罗品 (SN 47.1-10, 367-376)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.7 Makkaṭasutta 猿猴 (SN 47.7, 373)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Makkaṭasuttaṃ

373. “Atthi, bhikkhave, himavato pabbatarājassa duggā visamā desā, yattha neva makkaṭānaṃ cārī na manussānaṃ. Atthi, bhikkhave, himavato pabbatarājassa duggā visamā desā, yattha makkaṭānañhi kho cārī, na manussānaṃ. Atthi, bhikkhave, himavato pabbatarājassa samā bhūmibhāgā ramaṇīyā, yattha makkaṭānañceva cārī manussānañca. Tatra, bhikkhave, luddā makkaṭavīthīsu lepaṃ oḍḍenti makkaṭānaṃ bādhanāya.

“Tatra, bhikkhave, ye te makkaṭā abālajātikā alolajātikā, te taṃ lepaṃ disvā ārakā parivajjanti. Yo pana so hoti makkaṭo bālajātiko lolajātiko, so taṃ lepaṃ upasaṅkamitvā hatthena gaṇhāti. So tattha bajjhati. ‘Hatthaṃ mocessāmī’ti dutiyena hatthena gaṇhāti. So tattha bajjhati. ‘Ubho hatthe mocessāmī’ti pādena gaṇhāti. So tattha bajjhati. ‘Ubho hatthe mocessāmi pādañcā’ti dutiyena pādena gaṇhāti. So tattha bajjhati. ‘Ubho hatthe mocessāmi pāde cā’ti tuṇḍena gaṇhāti. So tattha bajjhati. Evañhi so, bhikkhave, makkaṭo pañcoḍḍito thunaṃ seti anayaṃ āpanno byasanaṃ āpanno yathākāmakaraṇīyo luddassa. Tamenaṃ, bhikkhave, luddo vijjhitvā tasmiṃyeva kaṭṭhakataṅgāre [tasmiṃyeva makkaṭaṃ uddharitvā (sī. syā.)] avassajjetvā yena kāmaṃ pakkamati. Evaṃ so taṃ, bhikkhave, hoti yo agocare carati paravisaye.

“Tasmātiha, bhikkhave, mā agocare carittha paravisaye. Agocare, bhikkhave, carataṃ paravisaye lacchati māro otāraṃ, lacchati māro ārammaṇaṃ. Ko ca, bhikkhave, bhikkhuno agocaro paravisayo? Yadidaṃ – pañca kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ayaṃ, bhikkhave, bhikkhuno agocaro paravisayo.

“Gocare, bhikkhave, caratha sake pettike visaye. Gocare, bhikkhave, carataṃ sake pettike visaye na lacchati māro otāraṃ, na lacchati māro ārammaṇaṃ. Ko ca, bhikkhave, bhikkhuno gocaro sako pettiko visayo? Yadidaṃ – cattāro satipaṭṭhānā. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ayaṃ, bhikkhave, bhikkhuno gocaro sako pettiko visayo”ti. Sattamaṃ.

☸---------------------------------------------------------------------

［七］ 第七 猿猴

三 “诸比丘！在雪山山脉中，有些险峻陡峭的地方，是猴子去不了、人也去不了的。

四 诸比丘！在雪山山脉中，也有些险峻陡峭的地方，是猴子可以去，而人去不了的。

五 诸比丘！在雪山山脉中，还有些平坦、宜人的地方，是猴子和人都能去的。诸比丘！在那里，猎人

会在猴子常走的路上涂上粘胶，用来捕捉猴子。诸比丘！那些不愚蠢、不贪心的猴子，看到粘胶就会远远

避开。但是，那些愚蠢又贪心的猴子，就会上前用一只手去碰那粘胶，手就被粘住了；想把手弄出来，就用另一

只手去碰，另一只手也被粘住了；想把两只手都弄出来，就用一只脚去碰，脚也被粘住了；想把两只手和那只脚

都弄出来，就用另一只脚去碰，另一只脚也被粘住了；想把两手两脚都弄出来，就用嘴巴去咬，嘴巴也被粘住了。

六 诸比丘！就这样，这只猴子五个部位都被粘住了，躺在那里呻吟，陷入困境苦恼，只能任由猎人摆布了。诸比丘！

猎人抓到它后，就把它戳穿（或绑好），按自己想法处置，然后带走。

七 诸比丘！在不该去的活动范围、别人的地盘上活动，就会是这样的下场。诸比丘！所以，不要在不该去的活动范围、别人的地

盘上活动。诸比丘！如果在不该去的活动范围、别人的地盘上活动，魔罗就会得到机会，魔罗就会找到下手的对象。

八 诸比丘！对比丘来说，什么是‘不该去的活动范围、别人的地盘’呢？那就是五种感官欲乐。是哪五种呢？

九 即：眼睛所认识的，那些让人喜爱、让人贪恋、让人愉悦、形态可爱、引起欲求、引人染着的色尘；耳朵所认识的声尘……鼻子所认识

的香尘……舌头所认识的味尘……身体所认识的，那些让人喜爱、让人贪恋、让人愉悦、形态可爱、引起欲求、引人染着的触尘。诸

比丘！这些就是比丘‘不该去的活动范围、别人的地盘’。

十 诸比丘！你们应当在自己的活动范围、祖辈的地盘上活动。诸比丘！在自己的活动范围、祖辈的地盘上活动，那么

魔罗就得不到机会，魔罗就找不到下手的对象。

十一 诸比丘！对比丘来说，什么是‘自己的活动范围、祖辈的地盘’呢？那就是四念住。是哪四种呢？

十二 诸比丘！在此，有比丘于身随观身，具足热忱、正知、正念，调伏对世间的贪婪和忧愁而住；

于受……于心……于法随观法，具足热忱、正知、正念，调伏对世间的贪婪和忧愁而住。诸比丘！

这就是比丘‘自己的活动范围、祖辈的地盘’。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/3. Satipaṭṭhānasaṃyutta 念住相应 (SN 47, 367-470)/3.1 Ambapālivagga 庵罗品 (SN 47.1-10, 367-376)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.8 Sūdasutta 厨师 (SN 47.8, 374)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Sūdasuttaṃ

374. “Seyyathāpi, bhikkhave, bālo abyatto akusalo sūdo rājānaṃ vā rājamahāmattaṃ vā [rājamahāmattānaṃ vā (sī.)] nānaccayehi sūpehi paccupaṭṭhito assa – ambilaggehipi, tittakaggehipi, kaṭukaggehipi, madhuraggehipi, khārikehipi, akhārikehipi, loṇikehipi, aloṇikehipi.

“Sa kho so, bhikkhave, bālo abyatto akusalo sūdo sakassa bhattu nimittaṃ na uggaṇhāti – ‘idaṃ vā me ajja bhattu sūpeyyaṃ ruccati, imassa vā abhiharati, imassa vā bahuṃ gaṇhāti, imassa vā vaṇṇaṃ bhāsati. Ambilaggaṃ vā me ajja bhattu sūpeyyaṃ ruccati, ambilaggassa vā abhiharati, ambilaggassa vā bahuṃ gaṇhāti, ambilaggassa vā vaṇṇaṃ bhāsati. Tittakaggaṃ vā me ajja… kaṭukaggaṃ vā me ajja… madhuraggaṃ vā me ajja… khārikaṃ vā me ajja… akhārikaṃ vā me ajja… loṇikaṃ vā me ajja… aloṇikaṃ vā me ajja bhattu sūpeyyaṃ ruccati, aloṇikassa vā abhiharati, aloṇikassa vā bahuṃ gaṇhāti, aloṇikassa vā vaṇṇaṃ bhāsatī’”ti.

“Sa kho so, bhikkhave, bālo abyatto akusalo sūdo na ceva lābhī hoti acchādanassa, na lābhī vetanassa, na lābhī abhihārānaṃ. Taṃ kissa hetu? Tathā hi so, bhikkhave, bālo abyatto akusalo sūdo sakassa bhattu nimittaṃ na uggaṇhāti. Evameva kho, bhikkhave, idhekacco bālo abyatto akusalo bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa kāye kāyānupassino viharato cittaṃ na samādhiyati, upakkilesā na pahīyanti. So taṃ nimittaṃ na uggaṇhāti. Vedanāsu vedanānupassī viharati…pe… citte cittānupassī viharati …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa dhammesu dhammānupassino viharato cittaṃ na samādhiyati, upakkilesā na pahīyanti. So taṃ nimittaṃ na uggaṇhāti.

“Sa kho so, bhikkhave, bālo abyatto akusalo bhikkhu na ceva lābhī hoti diṭṭheva dhamme sukhavihārānaṃ, na lābhī satisampajaññassa. Taṃ kissa hetu? Tathā hi so, bhikkhave, bālo abyatto akusalo bhikkhu sakassa cittassa nimittaṃ na uggaṇhāti.

“Seyyathāpi, bhikkhave, paṇḍito byatto kusalo sūdo rājānaṃ vā rājamahāmattaṃ vā nānaccayehi sūpehi paccupaṭṭhito assa – ambilaggehipi, tittakaggehipi, kaṭukaggehipi, madhuraggehipi, khārikehipi, akhārikehipi, loṇikehipi, aloṇikehipi.

“Sa kho so, bhikkhave, paṇḍito byatto kusalo sūdo sakassa bhattu nimittaṃ uggaṇhāti – ‘idaṃ vā me ajja bhattu sūpeyyaṃ ruccati, imassa vā abhiharati, imassa vā bahuṃ gaṇhāti, imassa vā vaṇṇaṃ bhāsati. Ambilaggaṃ vā me ajja bhattu sūpeyyaṃ ruccati, ambilaggassa vā abhiharati, ambilaggassa vā bahuṃ gaṇhāti, ambilaggassa vā vaṇṇaṃ bhāsati. Tittakaggaṃ vā me ajja… kaṭukaggaṃ vā me ajja… madhuraggaṃ vā me ajja… khārikaṃ vā me ajja… akhārikaṃ vā me ajja… loṇikaṃ vā me ajja… aloṇikaṃ vā me ajja bhattu sūpeyyaṃ ruccati, aloṇikassa vā abhiharati, aloṇikassa vā bahuṃ gaṇhāti, aloṇikassa vā vaṇṇaṃ bhāsatī’”ti.

“Sa kho so, bhikkhave, paṇḍito byatto kusalo sūdo lābhī ceva hoti acchādanassa, lābhī vetanassa, lābhī abhihārānaṃ. Taṃ kissa hetu? Tathā hi so, bhikkhave, paṇḍito byatto kusalo sūdo sakassa bhattu nimittaṃ uggaṇhāti. Evameva kho, bhikkhave, idhekacco paṇḍito byatto kusalo bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa kāye kāyānupassino viharato cittaṃ samādhiyati, upakkilesā pahīyanti. So taṃ nimittaṃ uggaṇhāti. Vedanāsu vedanānupassī viharati…pe… citte cittānupassī viharati…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa dhammesu dhammānupassino viharato cittaṃ samādhiyati, upakkilesā pahīyanti. So taṃ nimittaṃ uggaṇhāti.

“Sa kho so, bhikkhave, paṇḍito byatto kusalo bhikkhu lābhī ceva hoti diṭṭheva dhamme sukhavihārānaṃ, lābhī hoti satisampajaññassa. Taṃ kissa hetu? Tathā hi so, bhikkhave, paṇḍito byatto kusalo bhikkhu sakassa cittassa nimittaṃ uggaṇhātī”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［八］ 第八 厨师

一

三 “诸比丘！譬如为国王或大臣服务的厨师，如果他愚笨、不明了、不善巧，准备了各种汤羹——酸的、苦的、辣的、甜的、碱性强的（khārika）、非碱性的（akhārika）、咸的（loṇika）、不咸的（aloṇika）。

四 诸比丘！那个愚笨、不明了、不善巧的厨师，不能领会他主人的（口味）特征（nimittaṃ）：‘今天我的主人喜欢这道汤羹，他伸手拿这个，他多取这个，他称赞这个。’ ‘今天我的主人喜欢酸味的汤羹，他伸手拿酸味的，他多取酸味的，他称赞酸味的。’ ‘今天我的主人喜欢苦味的……辣味的……甜味的……碱性强的……非碱性的……咸味的……不咸味的汤羹，他伸手拿不咸味的，他多取不咸味的，他称赞不咸味的。’

五 诸比丘！那个愚笨、不明了、不善巧的厨师，就得不到衣服（acchādanassa），得不到工资（vetanassa），也得不到奖赏（abhihārānaṃ）。这是什么原因呢？诸比丘！因为那个愚笨、不明了、不善巧的厨师，不能领会他主人的（口味）特征。

六 诸比丘！同样地，这里有某类愚笨、不明了、不善巧的比丘，在身体方面观察身体，保持精进、正知、正念，调伏世间的贪欲和忧愁而安住。他虽然在身体方面观察身体而安住，但心不能得定，烦恼（upakkilesā）不能断除。他不能领会那个（定与慧的）特征（nimittaṃ）。在感受方面……在心方面……在法方面观察法，保持精进、正知、正念，调伏世间的贪欲和忧愁而安住。他虽然在法方面观察法而安住，但心不能得定，烦恼不能断除。他不能领会那个（定与慧的）特征。

七 诸比丘！那个愚笨、不明了、不善巧的比丘，既不能获得当下的安乐住（sukhavihārānaṃ），也不能获得正念和正知（satisampajaññassa）。这是什么原因呢？诸比丘！因为那个愚笨、不明了、不善巧的比丘，不能领会自己内心（修行）的特征（sakassa cittassa nimittaṃ）。”

二

八 “诸比丘！譬如为国王或大臣服务的厨师，如果他有智慧、明了、善巧能干，准备了各种汤羹——酸的、苦的、辣的、甜的、碱性强的、非碱性的、咸的、不咸的。

诸比丘！那个有智慧、明了、善巧能干的厨师，能领会他主人的（口味）特征（nimittaṃ）：‘今天我的主人喜欢这道汤羹，他伸手拿这个，他多取这个，他称赞这个。’ ‘今天我的主人喜欢酸味的汤羹，他伸手拿酸味的，他多取酸味的，他称赞酸味的。’ ‘今天我的主人喜欢苦味的……辣味的……甜味的……碱性强的……非碱性的……咸味的……不咸味的汤羹，他伸手拿不咸味的，他多取不咸味的，他称赞不咸味的。’

九 诸比丘！那个有智慧、明了、善巧能干的厨师，就能得到衣服（acchādanassa），得到工资（vetanassa），得到奖赏（abhihārānaṃ）。这是什么原因呢？诸比丘！因为那个有智慧、明了、善巧能干的厨师，能领会他主人的（口味）特征。

一O 诸比丘！同样地，这里有某类有智慧、明了、善巧的比丘，在身体方面观察身体，保持精进、正知、正念，调伏世间的贪欲和忧愁而安住。他这样在身体方面观察身体而安住时，心能够得定（samādhiyati），烦恼（upakkilesā）能够断除（pahīyanti）。他能领会那个（定与慧的）特征（nimittaṃ）。在感受方面……在心方面……在法方面观察法，保持精进、正知、正念，调伏世间的贪欲和忧愁而安住。他这样在法方面观察法而安住时，心能够得定，烦恼能够断除。他能领会那个（定与慧的）特征。

一一 诸比丘！那个有智慧、明了、善巧的比丘，既能获得当下的安乐住（sukhavihārānaṃ），也能获得正念和正知（satisampajaññassa）。这是什么原因呢？诸比丘，因为那个有智慧、明了、善巧的比丘，能领会自己内心（修行）的特征（sakassa cittassa nimittaṃ）。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/3. Satipaṭṭhānasaṃyutta 念住相应 (SN 47, 367-470)/3.1 Ambapālivagga 庵罗品 (SN 47.1-10, 367-376)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.9 Gilānasutta 病 (SN 47.9, 375)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Gilānasuttaṃ

375. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati veḷuvagāmake [beluvagāmake (sī. syā. kaṃ. pī.)]. Tatra kho bhagavā bhikkhū āmantesi – “etha tumhe, bhikkhave, samantā vesāliyā yathāmittaṃ yathāsandiṭṭhaṃ yathāsambhattaṃ vassaṃ upetha. Idhevāhaṃ veḷuvagāmake vassaṃ upagacchāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paṭissutvā samantā vesāliyā yathāmittaṃ yathāsandiṭṭhaṃ yathāsambhattaṃ vassaṃ upagacchuṃ. Bhagavā pana tattheva veḷuvagāmake vassaṃ upagacchi [upagañchi (sī. pī.)].

Atha kho bhagavato vassūpagatassa kharo ābādho uppajji, bāḷhā vedanā vattanti māraṇantikā. Tatra sudaṃ bhagavā sato sampajāno adhivāsesi avihaññamāno. Atha kho bhagavato etadahosi – “na kho me taṃ patirūpaṃ, yohaṃ anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṃ parinibbāyeyyaṃ. Yaṃnūnāhaṃ imaṃ ābādhaṃ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṃ adhiṭṭhāya vihareyyan”ti. Atha kho bhagavā taṃ ābādhaṃ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṃ adhiṭṭhāya vihāsi. (Atha kho bhagavato so ābādho paṭippassambhi) [( ) dī. ni. 2.164 dissati].

Atha kho bhagavā gilānā vuṭṭhito [gilānavuṭṭhito (saddanīti)] aciravuṭṭhito gelaññā vihārā nikkhamitvā vihārapacchāyāyaṃ [vihārapacchāchāyāyaṃ (bahūsu)] paññatte āsane nisīdi. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – “diṭṭho me, bhante, bhagavato phāsu; diṭṭhaṃ, bhante, bhagavato khamanīyaṃ; diṭṭhaṃ, bhante, bhagavato yāpanīyaṃ. Api ca me, bhante, madhurakajāto viya kāyo, disāpi me na pakkhāyanti, dhammāpi maṃ nappaṭibhanti bhagavato gelaññena. Api ca me, bhante, ahosi kācideva assāsamattā – ‘na tāva bhagavā parinibbāyissati, na yāva bhagavā bhikkhusaṅghaṃ ārabbha kiñcideva udāharatī’”ti.

“Kiṃ pana dāni, ānanda, bhikkhusaṅgho mayi paccāsīsati [paccāsiṃsati (sī. syā. kaṃ. pī.)]? Desito, ānanda, mayā dhammo anantaraṃ abāhiraṃ karitvā. Natthānanda, tathāgatassa dhammesu ācariyamuṭṭhi. Yassa nūna, ānanda, evamassa – ‘ahaṃ bhikkhusaṅghaṃ pariharissāmī’ti vā, ‘mamuddesiko bhikkhusaṅgho’ti vā, so nūna, ānanda, bhikkhusaṅghaṃ ārabbha kiñcideva udāhareyya. Tathāgatassa kho, ānanda, na evaṃ hoti – ‘ahaṃ bhikkhusaṅghaṃ pariharissāmī’ti vā, ‘mamuddesiko bhikkhusaṅgho’ti vā. Sa kiṃ [so nūna (sī. pī.)], ānanda, tathāgato bhikkhusaṅghaṃ ārabbha kiñcideva udāharissati! Etarahi kho panāhaṃ, ānanda, jiṇṇo vuddho mahallako addhagato vayoanuppatto. Āsītiko me vayo vattati. Seyyathāpi, ānanda, jajjarasakaṭaṃ [jarasakaṭaṃ (sabbattha)] veḷamissakena [vegamissakena (sī.), veḷumissakena (syā. kaṃ.), vedhamissakena (pī. ka.), vekhamissakena (ka.)] yāpeti; evameva kho, ānanda, vedhamissakena maññe tathāgatassa kāyo yāpeti.

“Yasmiṃ, ānanda, samaye tathāgato sabbanimittānaṃ amanasikārā ekaccānaṃ vedanānaṃ nirodhā animittaṃ cetosamādhiṃ upasampajja viharati, phāsutaro [phāsutaraṃ (sabbattha)], ānanda, tasmiṃ samaye tathāgatassa kāyo hoti [tathāgatassa hoti (bahūsu)]. Tasmātihānanda, attadīpā viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā.

“Kathañcānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo? Idhānanda, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Evaṃ kho, ānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo. Ye hi keci, ānanda, etarahi vā mamaccaye vā attadīpā viharissanti attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā; tamatagge mete, ānanda, bhikkhū bhavissanti ye keci sikkhākāmā”ti. Navamaṃ.

☸---------------------------------------------------------------------

［九］ 第九 病

一 我是这样听说的。那时，世尊住在毗舍离国的竹林村（Veḷuvagāmaka）中。

二 于此，世尊对比丘们说：

“诸比丘！你们在毗舍离附近，依你们各自的朋友、熟人、知交去度过雨安居吧。我则在此处的竹林村度过雨安居。”

“是的，大德！”

那些比丘应诺世尊后，便在毗舍离附近，依各自的朋友、熟人、知交去度过雨安居。世尊则就在那竹林村度过了雨安居。

三 那时，世尊进入雨安居后，生了一场重病，剧烈的、濒临死亡的痛苦感受生起。当时，世尊保持正念、正知，忍受着痛苦，没有被打倒。

四 那时，世尊这样想：‘如果我不告知侍者们，不向比丘僧团告别就入般涅槃，那是不合适的。我应当努力抑制这场病，决心维持寿命的存续（jīvitasaṅkhāraṃ adhiṭṭhāya）。’ 于是，世尊努力抑制了那场病，决心维持寿命的存续而安住。

五 那时，世尊从病中复原。病愈不久，他走出住所，在住所后面的阴凉处铺设好的座位上坐下。

六 那时，具寿阿难来到世尊那里。到了之后，顶礼世尊，然后在一旁坐下。坐在一旁的具寿阿难对世尊说：‘太好了，大德！看到世尊身体舒适了（phāsu）；太好了，大德！看到世尊可以忍受了（khamanīyaṃ）；太好了，大德！看到世尊可以维持了（yāpanīyaṃ）。可是，大德！因为世尊生病，我的身体也像变得沉重僵硬（madhurakajāto viya kāyo），方向也辨不清，法也不能在我心中显现（dhammāpi maṃ nappaṭibhanti）。不过，大德！我还有一点点安慰（assāsamattā）：世尊还没有对比丘僧团作任何嘱咐，想必不会就此般涅槃吧。’

七 “阿难！比丘僧团现在对我还有什么期待呢（paccāsīsati）？阿难！我所教导的法，是没有内、外分别的（anantaraṃ abāhiraṃ karitvā）。阿难！在如来的法中，没有所谓的‘师父的秘密保留’（ācariyamuṭṭhi）。阿难！如果有人认为‘我应该统理比丘僧团’，或者‘比丘僧团是以我为中心的’，那么，他才需要对比丘僧团有所嘱咐。然而，阿难！如来没有这样想：‘我应该统理比丘僧团’，或者‘比丘僧团是以我为中心的’。那么，阿难！如来还需要对比丘僧团嘱咐什么呢！

八 阿难！我现在已年老、耆宿、高龄，人生旅途已走到晚年，我的年龄到了八十岁了。阿难！就像一辆破旧的牛车（jajjarasakaṭaṃ），需要用皮带捆绑（veḷamissakena / vedhamissakena）才能勉强行走；同样地，阿难！我认为如来的身体也像是需要修修补补才能维持。

九 阿难！当如来不作意一切相（sabbanimittānaṃ amanasikārā），由于某些感受的止息（ekaccānaṃ vedanānaṃ nirodhā），进入并安住于无相心定（animittaṃ cetosamādhiṃ）时，那时，阿难！如来的身体会比较舒适（phāsutaro）。因此，阿难！你们要以自己为岛屿（attadīpā），以自己为归依处（attasaraṇā），不以其他为归依处；以法为岛屿（dhammadīpā），以法为归依处（dhammasaraṇā），不以其他为归依处而安住。阿难！比丘如何以自己为岛屿，以自己为归依处，不以其他为归依处；以法为岛屿，以法为归依处，不以其他为归依处而安住呢？

一O 阿难！这里，有比丘在身体方面持续地随观身体（kāye kāyānupassī），保持精进（ātāpī）、正知（sampajāno）、正念（satimā），调伏世间的贪欲和忧愁（vineyya loke abhijjhādomanassaṃ）而安住；在感受方面…（省略）…在心方面…（省略）…在法方面持续地随观诸法（dhammesu dhammānupassī），保持精进、正知、正念，调伏世间的贪欲和忧愁而安住。阿难！像这样，比丘就是以自己为岛屿，以自己为归依处，不以其他为归依处；以法为岛屿，以法为归依处，不以其他为归依处而安住。

一一 阿难！无论是现在，还是我去世后，凡是那些以自己为岛屿，以自己为归依处，不以其他为归依处；以法为岛屿，以法为归依处，不以其他为归依处而安住的比丘，阿难！他们将在我的乐于学习（sikkhākāmā）的比丘中，处于最顶尖（tamatagge）的位置。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/3. Satipaṭṭhānasaṃyutta 念住相应 (SN 47, 367-470)/3.1 Ambapālivagga 庵罗品 (SN 47.1-10, 367-376)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.10 Bhikkhunupassayasutta 比丘尼经 (SN 47.10, 376)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Bhikkhunupassayasuttaṃ

☼ 【系心于四念住 ─➢ 遍知前后胜处之殊妙】

【将心系于四念住 ─➢ 了知前后胜处的殊妙】

376. Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena aññataro bhikkhunupassayo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.

那时，具寿阿难在清晨时分，穿好下衣，拿着衣和钵，前往某个比丘尼住处。到了之后，在铺设好的座位上坐下。

Atha kho sambahulā bhikkhuniyo yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdiṃsu.

那时，许多比丘尼来到具寿阿难那里。到了之后，顶礼具寿阿难，然后在一旁坐下。

Ekamantaṃ nisinnā kho tā bhikkhuniyo āyasmantaṃ ānandaṃ etadavocuṃ –

坐在一旁的那些比丘尼对具寿阿难这样说：

“Idha, bhante ānanda, sambahulā bhikkhuniyo catūsu satipaṭṭhānesu suppatiṭṭhitacittā [supaṭṭhitacittā (sī. pī. ka.)] viharantiyo uḷāraṃ pubbenāparaṃ visesaṃ sañjānantī”ti [sampajānantīti (ka.)].

“大德阿难！在这里，许多比丘尼将心稳固地建立在四念住上（catūsu satipaṭṭhānesu suppatiṭṭhitacittā）而安住，了知了从前到后（或：从低到高）的超胜和特殊之处（uḷāraṃ pubbenāparaṃ visesaṃ sañjānanti）。”

“Evametaṃ, bhaginiyo, evametaṃ, bhaginiyo! Yo hi koci, bhaginiyo, bhikkhu vā bhikkhunī vā catūsu satipaṭṭhānesu suppatiṭṭhitacitto viharati, tassetaṃ pāṭikaṅkhaṃ – ‘uḷāraṃ pubbenāparaṃ visesaṃ sañjānissatī’”ti.

“姐妹们！是这样的。姐妹们！是这样的。姐妹们！任何比丘或比丘尼，如果将心稳固地建立在四念住上而安住，可以预期他们：将了知从前到后的超胜和特殊之处。”

Atha kho āyasmā ānando tā bhikkhuniyo dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi.

那时，具寿阿难对那些比丘尼说法，开示、教导、鼓励、使她们欢喜，然后从座位起身离去。

Atha kho āyasmā ānando sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkamiṃ; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃ.

那时，具寿阿难在舍卫城乞食完毕，吃过饭，从乞食处回来，前往世尊那里。到了之后，顶礼世尊，然后在一旁坐下。

Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

坐在一旁的具寿阿难对世尊这样说：

“Idhāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena aññataro bhikkhunupassayo tenupasaṅkamiṃ; upasaṅkamitvā paññatte āsane nisīdiṃ.

“大德！我在清晨时分，穿好下衣，拿着衣和钵，前往某个比丘尼住处。到了之后，在铺设好的座位上坐下。

Atha kho, bhante, sambahulā bhikkhuniyo yenāhaṃ tenupasaṅkamiṃsu; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdiṃsu.

大德！那时，许多比丘尼来到我这里。到了之后，向我顶礼，然后在一旁坐下。

Ekamantaṃ nisinnā kho, bhante, tā bhikkhuniyo maṃ etadavocuṃ –

大德！坐在一旁的那些比丘尼对我说：

‘idha, bhante ānanda, sambahulā bhikkhuniyo catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharantiyo uḷāraṃ pubbenāparaṃ visesaṃ sañjānantī’ti.

‘大德阿难！在这里，许多比丘尼将心稳固地建立在四念住上而安住，了知了从前到后的超胜和特殊之处。’

Evaṃ vuttāhaṃ, bhante, tā bhikkhuniyo etadavocaṃ –

大德！她们这样说后，我对那些比丘尼说：

‘evametaṃ, bhaginiyo, evametaṃ, bhaginiyo! Yo hi koci, bhaginiyo, bhikkhu vā bhikkhunī vā catūsu satipaṭṭhānesu suppatiṭṭhitacitto viharati, tassetaṃ pāṭikaṅkhaṃ – uḷāraṃ pubbenāparaṃ visesaṃ sañjānissatī’”ti.

‘姐妹们！是这样的。姐妹们！是这样的。姐妹们！任何比丘或比丘尼，如果将心稳固地建立在四念住上而安住，可以预期他们：将了知从前到后的超胜和特殊之处。’”

☼ 【如何系心四念住，遍知前后胜妙处？】

【如何将心系于四念住，了知前后胜妙之处？】

【壹】修习系念──观四念住

【壹】修习系念——观察四念住

“Evametaṃ, ānanda, evametaṃ, ānanda! Yo hi koci, ānanda, bhikkhu vā bhikkhunī vā catūsu satipaṭṭhānesu suppatiṭṭhitacitto viharati, tassetaṃ pāṭikaṅkhaṃ – ‘uḷāraṃ pubbenāparaṃ visesaṃ sañjānissati’” [sañjānissatīti (bahūsu)].

“阿难！是这样的，是这样的。阿难！任何比丘或比丘尼，如果将心稳固地建立在四念住上而安住，可以预期他们：将了知从前到后的超胜和特殊之处。

Katamesu catūsu?

什么是四念住呢？

【一】观身念住

【一】观身念住

☆ kāya-anu-passī 详细（anu）观看（passī 发现）身（kāya） ➾ kāye kāyānupassī 在身体中，详细观看、发现身体。

☆ kāya-anu-passī 详细（anu）观看（passī 发现）身（kāya） ➾ kāye kāyānupassī 在身体中，持续地随观身体。

Idhānanda, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.

阿难！比丘在身体方面持续地随观身体，保持精进、正知、正念，于此身心世界中，调伏贪爱和忧恼。

Tassa kāye kāyānupassino viharato kāyārammaṇo vā uppajjati kāyasmiṃ pariḷāho, cetaso vā līnattaṃ, bahiddhā vā cittaṃ vikkhipati.

他这样在身体方面持续地随观身体而安住时，或者生起以身体为所缘的干扰，或者身体内部生起热恼（pariḷāho），或者心变得懈怠（līnattaṃ），或者心散乱到外境。

Tenānanda [tenahānanda (sī.)], bhikkhunā kismiñcideva pasādanīye nimitte cittaṃ paṇidahitabbaṃ.

阿难！那时，比丘应当将心专注于某个令人愉悦的相（pasādanīye nimitte）。

Tassa kismiñcideva pasādanīye nimitte cittaṃ paṇidahato pāmojjaṃ jāyati.

当他将心专注于某个令人愉悦的相时，喜悦（pāmojjaṃ）就生起了。

Pamuditassa pīti jāyati.

内心喜悦的人，则生起轻安的喜（pīti）。

Pītimanassa kāyo passambhati.

内心有喜的人，身体就变得轻安（passambhati）。

Passaddhakāyo sukhaṃ vedayati [vediyati (sī.)].

身体轻安的人，就感受到乐（sukhaṃ vedayati）。

Sukhino cittaṃ samādhiyati.

感受到乐的人，心就得定（samādhiyati）。

So iti paṭisañcikkhati – ‘yassa khvāhaṃ atthāya cittaṃ paṇidahiṃ, so me attho abhinipphanno. Handa, dāni paṭisaṃharāmī’ti.

他这样反思：‘我心专注的目标，那个目的已经达成了。好了！现在我可以收摄回来了。’

So paṭisaṃharati ceva na ca vitakketi na ca vicāreti.

他收摄回来，不再有寻（vitakka）、不再有伺（vicāra）。

‘Avitakkomhi avicāro, ajjhattaṃ satimā sukhamasmī’ti pajānāti”.

他了知：‘我无寻、无伺，在内安住于有念和乐。’

【二】观受念住

【二】观受念住

☆ vedanā-anu-passī 详细（anu）观看（passī 发现）受（vedanā） ➾ vedanāsu vedanānupassī 在感受中，详细观看、发现感受。

☆ vedanā-anu-passī 详细（anu）观看（passī 发现）受（vedanā） ➾ vedanāsu vedanānupassī 在感受中，持续地随观感受。

Puna caparaṃ, ānanda, bhikkhu vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ…pe…

阿难！比丘在感受方面持续地随观感受，保持精进、正知、正念，于此身心世界中，调伏贪爱和忧恼。

他这样在感受方面持续地随观感受而安住时，或者生起以感受为所缘的干扰，或者身体内部生起热恼，或者心变得懈怠，或者心散乱到外境。

阿难！那时，比丘应当将心专注于某个令人愉悦的相。

当他将心专注于某个令人愉悦的相时，喜悦就生起了。

内心喜悦的人，则生起轻安的喜。

内心有喜的人，身体就变得轻安。

身体轻安的人，就感受到乐。

感受到乐的人，心就得定。

他这样反思：‘我心专注的目标，那个目的已经达成了。好了！现在我可以收摄回来了。’

他收摄回来，不再有寻、不再有伺。

他了知：‘我无寻、无伺，在内安住于有念和乐。’

【三】观心念住

【三】观心念住

☆ citta-anu-passī 详细（anu）观看（passī 发现）心（citta） ➾ citte cittānupassī 在心中，详细观看、发现心。

☆ citta-anu-passī 详细（anu）观看（passī 发现）心（citta） ➾ citte cittānupassī 在心中，持续地随观心。

citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ…pe…

阿难！比丘在心方面持续地随观心，保持精进、正知、正念，于此身心世界中，调伏贪爱和忧恼。

他这样在心方面持续地随观心而安住时，或者生起以心为所缘的干扰，或者身体内部生起热恼，或者心变得懈怠，或者心散乱到外境。

阿难！那时，比丘应当将心专注于某个令人愉悦的相。

当他将心专注于某个令人愉悦的相时，喜悦就生起了。

内心喜悦的人，则生起轻安的喜。

内心有喜的人，身体就变得轻安。

身体轻安的人，就感受到乐。

感受到乐的人，心就得定。

他这样反思：‘我心专注的目标，那个目的已经达成了。好了！现在我可以收摄回来了。’

他收摄回来，不再有寻、不再有伺。

他了知：‘我无寻、无伺，在内安住于有念和乐。’

【四】观法念住

【四】观法念住

☆ dhamma-anu-passī 详细（anu）观看（passī 发现）法（dhamma） ➾ kdhammesu dhammānupassī 在诸法中，详细观看、发现诸法。

☆ dhamma-anu-passī 详细（anu）观看（passī 发现）法（dhamma） ➾ dhammesu dhammānupassī 在诸法中，持续地随观诸法。

dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.

阿难！比丘在诸法方面持续地随观诸法，保持精进、正知、正念，于此身心世界中，调伏贪爱和忧恼。

Tassa dhammesu dhammānupassino viharato dhammārammaṇo vā uppajjati kāyasmiṃ pariḷāho, cetaso vā līnattaṃ, bahiddhā vā cittaṃ vikkhipati.

他这样在诸法方面持续地随观诸法而安住时，或者生起以法为所缘的干扰，或者身体内部生起热恼，或者心变得懈怠，或者心散乱到外境。

Tenānanda, bhikkhunā kismiñcideva pasādanīye nimitte cittaṃ paṇidahitabbaṃ.

阿难！那时，比丘应当将心专注于某个令人愉悦的相。

Tassa kismiñcideva pasādanīye nimitte cittaṃ paṇidahato pāmojjaṃ jāyati.

当他将心专注于某个令人愉悦的相时，喜悦就生起了。

Pamuditassa pīti jāyati.

内心喜悦的人，则生起轻安的喜。

Pītimanassa kāyo passambhati.

内心有喜的人，身体就变得轻安。

Passaddhakāyo sukhaṃ vedayati.

身体轻安的人，就感受到乐。

Sukhino cittaṃ samādhiyati.

感受到乐的人，心就得定。

So iti paṭisañcikkhati – ‘yassa khvāhaṃ atthāya cittaṃ paṇidahiṃ, so me attho abhinipphanno. Handa, dāni paṭisaṃharāmī’ti.

他这样反思：‘我心专注的目标，那个目的已经达成了。好了！现在我可以收摄回来了。’

So paṭisaṃharati ceva na ca vitakketi na ca vicāreti.

他收摄回来，不再有寻、不再有伺。

‘Avitakkomhi avicāro, ajjhattaṃ satimā sukhamasmī’ti pajānāti.

他了知：‘我无寻、无伺，在内安住于有念和乐。’

Evaṃ kho, ānanda, paṇidhāya bhāvanā hoti.

阿难！像这样，就是有专注的修习（paṇidhāya bhāvanā）。

【贰】修习无系念──不系心

【贰】修习无专注——不系心

Kathañcānanda, appaṇidhāya bhāvanā hoti?

阿难！如何是无专注的修习（appaṇidhāya bhāvanā）呢？

【一】于身无系念

【一】于身无专注

Bahiddhā, ānanda, bhikkhu cittaṃ appaṇidhāya ‘appaṇihitaṃ me bahiddhā cittan’ti pajānāti.

阿难！比丘的心不向外专注（bahiddhā cittaṃ appaṇidhāya），他了知：‘我的心没有向外专注’；

Atha pacchāpure ‘asaṃkhittaṃ vimuttaṃ appaṇihitan’ti pajānāti.

然后，他了知先前和之后（的心境）：‘心没有被束缚（asaṃkhittaṃ）、已解脱（vimuttaṃ）、无专注（appaṇihitan）’。

Atha ca pana ‘kāye kāyānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti.

并且，他了知：‘我在身体方面持续地随观身体，保持精进、正知、正念，安住于乐。’

【二】于受无系念

【二】于受无专注

Bahiddhā, ānanda, bhikkhu cittaṃ appaṇidhāya ‘appaṇihitaṃ me bahiddhā cittan’ti pajānāti.

阿难！比丘的心不向外专注，他了知：‘我的心没有向外专注’；

Atha pacchāpure ‘asaṃkhittaṃ vimuttaṃ appaṇihitan’ti pajānāti.

然后，他了知先前和之后（的心境）：‘心没有被束缚、已解脱、无专注’。

Atha ca pana ‘vedanāsu vedanānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti.

并且，他了知：‘我在感受方面持续地随观感受，保持精进、正知、正念，安住于乐。’

【三】于心无系念

【三】于心无专注

Bahiddhā, ānanda, bhikkhu cittaṃ appaṇidhāya ‘appaṇihitaṃ me bahiddhā cittan’ti pajānāti.

阿难！比丘的心不向外专注，他了知：‘我的心没有向外专注’；

Atha pacchāpure ‘asaṃkhittaṃ vimuttaṃ appaṇihitan’ti pajānāti.

然后，他了知先前和之后（的心境）：‘心没有被束缚、已解脱、无专注’。

Atha ca pana ‘citte cittānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti.

并且，他了知：‘我在心方面持续地随观心，保持精进、正知、正念，安住于乐。’

【四】于法无系念

【四】于法无专注

Bahiddhā, ānanda, bhikkhu cittaṃ appaṇidhāya ‘appaṇihitaṃ me bahiddhā cittan’ti pajānāti.

阿难！比丘的心不向外专注，他了知：‘我的心没有向外专注’；

Atha pacchāpure ‘asaṃkhittaṃ vimuttaṃ appaṇihitan’ti pajānāti.

然后，他了知先前和之后（的心境）：‘心没有被束缚、已解脱、无专注’。

Atha ca pana ‘dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā sukhamasmī’ti pajānāti.

并且，他了知：‘我在诸法方面持续地随观诸法，保持精进、正知、正念，安住于乐。’

【叁】系念、无系念总结

【叁】专注与无专注修习总结

Evaṃ kho, ānanda, appaṇidhāya bhāvanā hoti.

阿难！像这样，就是无专注的修习。

“Iti kho, ānanda, desitā mayā paṇidhāya bhāvanā, desitā appaṇidhāya bhāvanā.

阿难！像这样，我教导了有专注的修习，也教导了无专注的修习。

☼ 勿放逸，勿追悔

☼ 不要放逸，不要后悔

Yaṃ, ānanda, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā.

阿难！作为导师，出于对弟子的利益关怀和慈悲怜悯，应该做的事情，我已经为你们做了。

Etāni, ānanda, rukkhamūlāni, etāni suññāgārāni!

阿难！这里有树下（rukkhamūlāni），这里有空闲处（suññāgārāni）！

Jhāyathānanda, mā pamādattha; mā pacchā vippaṭisārino ahuvattha!

阿难！要禅修（jhāyatha），不要放逸（mā pamādattha），不要以后追悔（mā pacchā vippaṭisārino ahuvattha）！

Ayaṃ vo amhākaṃ anusāsanī”ti.

这是我对你们的教导（anusāsanī）。”

Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti. Dasamaṃ.

世尊说完这番话后，具寿阿难心满意足，欢喜地接受了世尊的教导！

Ambapālivaggo paṭhamo.

庵罗品 第一 结束！

Tassuddānaṃ –

此品的摄颂是：

Ambapāli sato bhikkhu, sālā kusalarāsi ca;

庵罗、正念、比丘，萨罗以及善聚，

Sakuṇagdhi makkaṭo sūdo, gilāno bhikkhunupassayoti.

鹰和猿猴、厨师，病、比丘尼，共十篇。

～《念住相应‧庵罗品‧Bhikkhunupassayasutta 比丘尼经》(SN 47.10, 376)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/3. Satipaṭṭhānasaṃyutta 念住相应 (SN 47, 367-470)/3.2 Nālandavagga 那烂陀品 (SN 47.11-20, 377-386)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.1 Mahāpurisasutta 大丈夫 (SN 47.11, 377)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Nālandavaggo

1. Mahāpurisasuttaṃ

377. Sāvatthinidānaṃ. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca – “‘mahāpuriso, mahāpuriso’ti, bhante, vuccati. Kittāvatā nu kho, bhante, mahāpuriso hotī”ti? “Vimuttacittattā khvāhaṃ, sāriputta, ‘mahāpuriso’ti vadāmi. Avimuttacittattā ‘no mahāpuriso’ti vadāmi”.

“Kathañca, sāriputta, vimuttacitto hoti? Idha, sāriputta, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa kāye kāyānupassino viharato cittaṃ virajjati, vimuccati anupādāya āsavehi. Vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa dhammesu dhammānupassino viharato cittaṃ virajjati, vimuccati anupādāya āsavehi. Evaṃ kho, sāriputta, vimuttacitto hoti. Vimuttacittattā khvāhaṃ, sāriputta, ‘mahāpuriso’ti vadāmi. Avimuttacittattā ‘no mahāpuriso’ti vadāmī”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第二 那烂陀品

［一一］ 第一 大丈夫

一 舍卫城因缘。

二 那时，具寿舍利弗来到世尊那里。到了之后，顶礼世尊，在一旁坐下。坐在一旁的具寿舍利弗对世尊说：

三 “大德！常说到‘大丈夫，大丈夫’。大德！怎样才算是大丈夫呢？”

“舍利弗！因为心解脱（vimuttacittattā），我称他为‘大丈夫’；心未解脱的，我不称他为‘大丈夫’。

舍利弗！如何是心解脱呢？

四 舍利弗！这里，有比丘在身体方面持续地随观身体，保持精进、正知、正念，调伏世间的贪欲和忧愁而安住。他这样在身体方面持续地随观身体而安住时，心离于贪欲（virajjati），从诸漏（āsavehi）中无取着（anupādāya）地解脱（vimuccati）。在感受方面…（省略）…在心方面…（省略）…在法方面持续地随观诸法，保持精进、正知、正念，调伏世间的贪欲和忧愁而安住。他这样在法方面持续地随观诸法而安住时，心离于贪欲，从诸漏中无取着地解脱。

五 舍利弗！像这样就是心解脱。舍利弗！因为心解脱，我说他是大丈夫；心未解脱的，我不说他是大丈夫。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/3. Satipaṭṭhānasaṃyutta 念住相应 (SN 47, 367-470)/3.2 Nālandavagga 那烂陀品 (SN 47.11-20, 377-386)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.2 Nālandasutta 那烂陀经 (SN 47.12, 378)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Nālandasuttaṃ

378. Ekaṃ samayaṃ bhagavā nālandāyaṃ viharati pāvārikambavane. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca – “evaṃpasanno ahaṃ, bhante, bhagavati! Na cāhu, na ca bhavissati, na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro, yadidaṃ – sambodhiyan”ti. “Uḷārā kho tyāyaṃ, sāriputta, āsabhī vācā bhāsitā, ekaṃso gahito, sīhanādo nadito – ‘evaṃpasanno ahaṃ, bhante, bhagavati! Na cāhu, na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro, yadidaṃ – sambodhiyan’”ti.

“Kiṃ nu te, sāriputta, ye te ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā – ‘evaṃsīlā te bhagavanto ahesuṃ’ iti vā, ‘evaṃdhammā te bhagavanto ahesuṃ’ iti vā, ‘evaṃpaññā te bhagavanto ahesuṃ’ iti vā, ‘evaṃvihārino te bhagavanto ahesuṃ’ iti vā, ‘evaṃvimuttā te bhagavanto ahesuṃ’ iti vā”ti? “No hetaṃ, bhante”!

“Kiṃ pana te, sāriputta, ye te bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā – ‘evaṃsīlā te bhagavanto bhavissanti’ iti vā, ‘evaṃdhammā te bhagavanto bhavissanti’ iti vā, ‘evaṃpaññā te bhagavanto bhavissanti’ iti vā, ‘evaṃvihārino te bhagavanto bhavissanti’ iti vā, ‘evaṃvimuttā te bhagavanto bhavissanti’ iti vā”ti? “No hetaṃ, bhante”.

“Kiṃ pana tyāhaṃ [kiṃ pana te (sī.)], sāriputta, etarahi, arahaṃ sammāsambuddho cetasā ceto paricca vidito – ‘evaṃsīlo bhagavā’ iti vā, ‘evaṃdhammo bhagavā’ iti vā, ‘evaṃpañño bhagavā’ iti vā, ‘evaṃvihārī bhagavā’ iti vā, ‘evaṃvimutto bhagavā’ iti vā”ti? “No hetaṃ, bhante”.

“Ettha ca te, sāriputta, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṃ [cetopariyāyañāṇaṃ (bahūsu)] natthi. Atha kiñcarahi tyāyaṃ, sāriputta, uḷārā āsabhī vācā bhāsitā, ekaṃso gahito, sīhanādo nadito – ‘evaṃpasanno ahaṃ, bhante, bhagavati! Na cāhu, na ca bhavissati, na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā’ bhiyyobhiññataro, yadidaṃ – sambodhiyan”ti?

“Na kho me [na kho me taṃ (syā. kaṃ. ka.)], bhante, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṃ atthi, api ca me dhammanvayo vidito. Seyyathāpi, bhante, rañño paccantimaṃ nagaraṃ daḷhuddhāpaṃ [daḷhuddāpaṃ (sī. pī. ka.), daḷhaddhāpaṃ (syā. kaṃ.)] daḷhapākāratoraṇaṃ ekadvāraṃ. Tatrassa dovāriko paṇḍito byatto medhāvī aññātānaṃ nivāretā ñātānaṃ pavesetā. So tassa nagarassa samantā anupariyāyapathaṃ anukkamamāno na passeyya pākārasandhiṃ vā pākāravivaraṃ vā, antamaso biḷāranikkhamanamattampi. Tassa evamassa – ‘ye kho keci oḷārikā pāṇā imaṃ nagaraṃ pavisanti vā nikkhamanti vā, sabbe te imināva dvārena pavisanti vā nikkhamanti vā’ti. Evameva kho me, bhante, dhammanvayo vidito – ‘yepi te, bhante, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya, cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta bojjhaṅge yathābhūtaṃ bhāvetvā, anuttaraṃ sammāsambodhiṃ abhisambujjhiṃsu. Yepi te, bhante, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya, cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta bojjhaṅge yathābhūtaṃ bhāvetvā, anuttaraṃ sammāsambodhiṃ abhisambujjhissanti. Bhagavāpi, bhante, etarahi arahaṃ sammāsambuddho pañca nīvaraṇe pahāya, cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacitto, satta bojjhaṅge yathābhūtaṃ bhāvetvā, anuttaraṃ sammāsambodhiṃ abhisambuddho’”ti.

“Sādhu sādhu, sāriputta! Tasmātiha tvaṃ, sāriputta, imaṃ dhammapariyāyaṃ abhikkhaṇaṃ bhāseyyāsi bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ. Yesampi hi, sāriputta, moghapurisānaṃ bhavissati tathāgate kaṅkhā vā vimati vā, tesampimaṃ dhammapariyāyaṃ sutvā yā tathāgate kaṅkhā vā vimati vā sā pahīyissatī”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［一二］ 第二 那烂陀经

一 那时，世尊住在名叫那烂陀的村落，在卖衣者的芒果园里。

二 这时，具寿舍利弗来到世尊的住处。到了之后，礼敬世尊，坐在一旁。坐在一旁的具寿

舍利弗对世尊说：

三 “大德！对于过去、未来、现在的沙门、婆罗门，在正等觉悟方面，没有谁的圆满智慧能胜过世尊，我对此深信不疑。”

“舍利弗！你说了这番广大、最殊胜的话，如此肯定、深信，作狮子吼说：‘大德！对于过去、未来、现在的沙门、婆罗门，在正等觉悟方面，没有谁的圆满智慧能胜过世尊，我对此深信不疑。’”

四 “舍利弗！对于过去世的阿罗汉、正等觉者们，你是否用心了知了所有那些世尊的心，（从而知道）‘那些世尊的戒是这样的’，‘那些世尊的法是这样的’，‘那些世尊的慧是这样的’，‘那些世尊的住是这样的’，或者‘那些世尊的解脱是这样的’吗？”

“并非如此，大德！”

五 “舍利弗！对于未来世的阿罗汉、正等觉者们，你是否用心了知了所有那些世尊的心，（从而知道）‘那些世尊的戒将是这样的’，‘那些世尊的法将是这样的’，‘那些世尊的慧将是这样的’，‘那些世尊的住将是这样的’，或者‘那些世尊的解脱将是这样的’吗？”

“并非如此，大德！”

六 “舍利弗！对于现在身为阿罗汉、正等觉者的我，你是否用心了知了我的心，（从而知道）‘世尊的戒是这样的’，‘世尊的法是这样的’，‘世尊的慧是这样的’，‘世尊的住是这样的’，或者‘世尊的解脱是这样的’吗？”

“并非如此，大德！”

七 “舍利弗！既然你对于过去、未来、现在的阿罗汉、正等觉者们，并没有能了知他们心差异的他心通智，那你为何能说出如此广大、最殊胜的话，如此肯定、深信，作狮子吼说：‘大德！对于过去、未来、现在的沙门、婆罗门，在正等觉悟方面，没有谁的圆满智慧能胜过世尊，我对此深信不疑’呢？”

“大德！我对于过去、未来、现在的阿罗汉、正等觉者们，确实没有了知他们心差异的他心通智，但我了知法的推论方式 (Dhammanvayo)。

八 大德！譬如国王有一座边境城市，城墙坚固，城门楼坚固，只有一个城门。那里有一个聪明、能干、有智慧的守门人，阻止不认识的人进入，让认识的人进入。他沿着城墙巡视一圈，虽然没有看到城墙的接缝或缺口，甚至连猫能钻出去的小洞都没有。他会这样想：‘凡是进出这座城市较大的生物，都必定通过这唯一的门进出。’ 大德！同样地，我了知法的推论方式。

九 大德！所有过去世的阿罗汉、正等觉者，那些世尊们，都是舍断了使智慧衰弱的心之随烦恼，断除了五盖，将心稳固地安立在四念住上，如实地修习了七觉支，从而证得了无上正等正觉。所有未来世的阿罗汉、正等觉者，那些世尊们，也必将舍断了使智慧衰弱的心之随烦恼，断除了五盖，将心稳固地安立在四念住上，如实地修习七觉支，从而证得无上正等正觉。而世尊您，大德！现在作为阿罗汉、正等觉者，也是舍断了使智慧衰弱的心之随烦恼，断除了五盖，将心稳固地安立在四念住上，如实地修习了七觉支，从而证得了无上正等正觉。”

一O “善哉，善哉！舍利弗！因此，舍利弗，你应当常常为比丘、比丘尼、优婆塞、优婆夷们解说这个法门。舍利弗！即使是那些对如来存有疑虑或困惑的愚人，听闻了这个法门后，他们对如来的疑虑或困惑也将会被断除。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/3. Satipaṭṭhānasaṃyutta 念住相应 (SN 47, 367-470)/3.2 Nālandavagga 那烂陀品 (SN 47.11-20, 377-386)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.3 Cundasutta 纯陀经 (SN 47.13, 379)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

☆ 佛陀对于主张：“漏尽阿罗汉身坏、命终为灰身灭智”之学者，一记棒喝！

☆ “五法蕴身”代表诸佛道迹（古仙人道），是不会般涅槃的！不是：佛陀、舍利弗或其他圣者……若般涅槃，佛法就不存在了！所以，对于佛法要有信心。就好像“四圣谛”，不管诸佛出世与否、真理常在，是一样的道理。

3. Cundasuttaṃ

纯陀经

379. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.

那时，世尊住在舍卫城的祇树给孤独园。

Tena kho pana samayena āyasmā sāriputto magadhesu viharati nālakagāmake ābādhiko dukkhito bāḷhagilāno.

那时，具寿舍利弗住在摩揭陀国的那烂陀村，身患重病，极其痛苦。

Cundo ca samaṇuddeso āyasmato sāriputtassa upaṭṭhāko hoti.

沙弥纯陀是具寿舍利弗的侍者。

Atha kho āyasmā sāriputto teneva ābādhena parinibbāyi.

那时，具寿舍利弗因为此病而般涅槃了。

Atha kho cundo samaṇuddeso āyasmato sāriputtassa pattacīvaramādāya yena sāvatthi jetavanaṃ anāthapiṇḍikassa ārāmo yenāyasmā ānando tenupasaṅkami;

那时，沙弥纯陀拿着具寿舍利弗的衣钵，前往舍卫城的祇树给孤独园，来到具寿阿难的住处。

upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi.

到了之后，礼敬具寿阿难，坐在一旁。

Ekamantaṃ nisinno kho cundo samaṇuddeso āyasmantaṃ ānandaṃ etadavoca –

坐在一旁的沙弥纯陀对具寿阿难说：

“āyasmā, bhante, sāriputto parinibbuto. Idamassa pattacīvaran”ti.

“大德！具寿舍利弗已经般涅槃了。这是他的衣钵。”

“Atthi kho idaṃ, āvuso cunda, kathāpābhataṃ bhagavantaṃ dassanāya.

“纯陀贤友！既然有这件事，应当去见世尊。

Āyāmāvuso cunda, yena bhagavā tenupasaṅkamissāma;

纯陀贤友！我们到世尊的住处去。

upasaṅkamitvā bhagavato etamatthaṃ ārocessāmā”ti.

到了之后，把这件事禀告世尊。”

“Evaṃ, bhante”ti

“好的，大德！”

kho cundo samaṇuddeso āyasmato ānandassa paccassosi.

沙弥纯陀回答了具寿阿难。

Atha kho āyasmā ca ānando cundo ca samaṇuddeso yena bhagavā tenupasaṅkamiṃsu;

那时，具寿阿难和沙弥纯陀来到世尊的住处。

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu.

到了之后，礼敬世尊，坐在一旁。

Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

坐在一旁的具寿阿难对世尊说：

“ayaṃ, bhante, cundo samaṇuddeso evamāha –

“大德！这位沙弥纯陀这样说：

‘āyasmā, bhante, sāriputto parinibbuto; idamassa pattacīvaran’ti.

‘大德！具寿舍利弗已经般涅槃了，这是他的衣钵。’

Api ca me, bhante, madhurakajāto viya kāyo, disāpi me na pakkhāyanti, dhammāpi maṃ nappaṭibhanti ‘āyasmā sāriputto parinibbuto’ti sutvā”.

大德！听到‘具寿舍利弗般涅槃了’，我的身体就像麻痹了一样，方向也分辨不清，法也不再清晰地显现于心了。”

“Kiṃ nu kho te, ānanda, sāriputto sīlakkhandhaṃ vā ādāya parinibbuto,

“阿难！难道舍利弗是带着①‘戒蕴’般涅槃了吗？

samādhikkhandhaṃ vā ādāya parinibbuto,

②是带着‘定蕴’般涅槃了吗？

paññākkhandhaṃ vā ādāya parinibbuto,

③是带着‘慧蕴’般涅槃了吗？

vimuttikkhandhaṃ vā ādāya parinibbuto,

④是带着‘解脱蕴’般涅槃了吗？

vimuttiñāṇadassanakkhandhaṃ vā ādāya parinibbuto”ti?

⑤还是带着‘解脱知见蕴’般涅槃了吗？”

“Na ca kho me, bhante, āyasmā sāriputto sīlakkhandhaṃ vā ādāya parinibbuto, samādhikkhandhaṃ vā…pe… paññākkhandhaṃ vā… vimuttikkhandhaṃ vā… vimuttiñāṇadassanakkhandhaṃ vā ādāya parinibbuto.

“大德！具寿舍利弗并不是带着戒蕴、定蕴、慧蕴、解脱蕴而般涅槃，也不是带着解脱知见蕴而般涅槃。

Api ca me, bhante, āyasmā sāriputto ovādako ahosi otiṇṇo viññāpako sandassako samādapako samuttejako sampahaṃsako, akilāsu dhammadesanāya, anuggāhako sabrahmacārīnaṃ.

但是，大德！具寿舍利弗曾是我的教导者、指导者、开示者、训诫者、激励者、使欢喜者，他不知疲倦地说法，帮助同梵行的道友们，

Taṃ mayaṃ āyasmato sāriputtassa dhammojaṃ dhammabhogaṃ dhammānuggahaṃ anussarāmā”ti.

我们忆念着具寿舍利弗法的威力、法的受用、法的帮助。”

“Nanu taṃ, ānanda, mayā paṭikacceva [paṭigacceva (sī. pī.)] akkhātaṃ –

“阿难！我不是预先就说过了吗？

‘sabbehi piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo.

‘一切喜爱、合意的事物，都会有变化、分离、不同。’

Taṃ kutettha, ānanda, labbhā!

阿难！那怎么可能得到呢？

Yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ vata mā palujjīti – netaṃ ṭhānaṃ vijjati.

凡是已生、已成、有为、败坏之法，想要它不败坏——这种情况是不存在的。

Seyyathāpi, ānanda, mahato rukkhassa tiṭṭhato sāravato yo mahantataro khandho so palujjeyya;

阿难！譬如一棵大树，坚实地伫立着，它最粗壮的树枝会先断落；

evameva kho ānanda, mahato bhikkhusaṅghassa tiṭṭhato sāravato sāriputto parinibbuto.

同样地，阿难！在这庞大、坚实的比丘僧团中，舍利弗般涅槃了。

Taṃ kutettha, ānanda, labbhā!

阿难！那怎么可能得到呢？

Yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ vata mā palujjī’ti – netaṃ ṭhānaṃ vijjati.

凡是已生、已成、有为、败坏之法，想要它不败坏——这种情况是不存在的。

Tasmātihānanda, attadīpā viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā.

因此，阿难！你们要以自己为岛屿，以自己为依靠，不以其他为依靠；以法为岛屿，以法为依靠，不以其他为依靠而安住。

“Kathañcānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo?

阿难！比丘如何以自己为岛屿、以自己为依靠，不以其他为依靠；以法为岛屿、以法为依靠，不以其他为依靠而安住呢？

Idhānanda, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ;

阿难！于此，有比丘 ➊ 于身随观身，热忱、正知、具念，调伏世间的贪与忧而安住。

vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.

➋ 于受随观受、➌ 于心随观心……➍ 于法随观法，热忱、正知、具念，调伏世间的贪与忧而安住。

Evaṃ kho, ānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo.

阿难！像这样，比丘以自己为岛屿、以自己为依靠，不以其他为依靠；以法为岛屿、以法为依靠，不以其他为依靠而安住。

Ye hi keci, ānanda, etarahi vā mamaccaye vā attadīpā viharissanti attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā;

阿难！无论是现在，或是我灭度之后，凡是能以自己为岛屿、以自己为依靠，不以其他为依靠；以法为岛屿、以法为依靠，不以其他为依靠而安住的人，

tamatagge mete, ānanda, bhikkhū bhavissanti ye keci sikkhākāmā”ti. Tatiyaṃ.

阿难！那些乐于学习的比丘中，他们将是我的比丘中最卓越的。” ～那烂陀品‧第三经（终）

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/3. Satipaṭṭhānasaṃyutta 念住相应 (SN 47, 367-470)/3.2 Nālandavagga 那烂陀品 (SN 47.11-20, 377-386)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.4 Ukkacelasutta 支罗 (SN 47.14, 380)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Ukkacelasuttaṃ

380. Ekaṃ samayaṃ bhagavā vajjīsu viharati ukkacelāyaṃ gaṅgāya nadiyā tīre mahatā bhikkhusaṅghena saddhiṃ aciraparinibbutesu sāriputtamoggallānesu. Tena kho pana samayena bhagavā bhikkhusaṅghaparivuto ajjhokāse nisinno hoti.

Atha kho bhagavā tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā bhikkhū āmantesi – “api myāyaṃ, bhikkhave, parisā suññā viya khāyati parinibbutesu sāriputtamoggallānesu. Asuññā me, bhikkhave, parisā hoti, anapekkhā tassaṃ disāyaṃ hoti, yassaṃ disāyaṃ sāriputtamoggallānā viharanti. Ye hi te, bhikkhave, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, tesampi bhagavantānaṃ etapparamaṃyeva sāvakayugaṃ [etaparamaṃyeva (sī. syā. kaṃ. pī.)] ahosi – seyyathāpi mayhaṃ sāriputtamoggallānā. Yepi te, bhikkhave, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, tesampi bhagavantānaṃ etapparamaṃyeva sāvakayugaṃ bhavissati – seyyathāpi mayhaṃ sāriputtamoggallānā. Acchariyaṃ, bhikkhave, sāvakānaṃ! Abbhutaṃ, bhikkhave, sāvakānaṃ! Satthu ca nāma sāsanakarā bhavissanti ovādappaṭikarā, catunnañca parisānaṃ piyā bhavissanti manāpā garubhāvanīyā ca! Acchariyaṃ, bhikkhave, tathāgatassa, abbhutaṃ, bhikkhave, tathāgatassa! Evarūpepi nāma sāvakayuge parinibbute natthi tathāgatassa soko vā paridevo vā! Taṃ kutettha, bhikkhave, labbhā! Yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ vata mā palujjīti – netaṃ ṭhānaṃ vijjati. Seyyathāpi, bhikkhave, mahato rukkhassa tiṭṭhato sāravato ye mahantatarā khandhā te palujjeyyuṃ; evameva kho, bhikkhave, mahato bhikkhusaṅghassa tiṭṭhato sāravato sāriputtamoggallānā parinibbutā. Taṃ kutettha, bhikkhave, labbhā! Yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ vata mā palujjīti – netaṃ ṭhānaṃ vijjati. Tasmātiha, bhikkhave, attadīpā viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā.

“Kathañca, bhikkhave, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Evaṃ kho, bhikkhave, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo. Ye hi keci, bhikkhave, etarahi vā mamaccaye vā attadīpā viharissanti attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā; tamatagge mete, bhikkhave, bhikkhū bhavissanti ye keci sikkhākāmā”ti. Catutthaṃ.

☸---------------------------------------------------------------------

［一四］ 第四 支罗

一 那时，世尊住在跋耆国，郁迦支罗的恒河岸边，与庞大的比丘僧团在一起。当时，舍利弗和摩诃目犍连般涅槃不久。

二 那时，世尊被比丘僧团围绕着，坐在露天的地上。这时，世尊环视默然的比丘僧团后，对比丘们说：

三 “诸比丘！由于舍利弗和摩诃目犍连的般涅槃，这个僧团对我来说似乎显得空虚。诸比丘！对我而言，这个僧团（因缺少他们而）不圆满了，我（过去）对于舍利弗和摩诃目犍连所在的那个方向是无需挂念的。

四 诸比丘！所有过去世的阿罗汉、正等觉者，那些世尊们也都有这样一对最上乘的弟子，就像我的舍利弗和摩诃目犍连一样。诸比丘！所有未来世的阿罗汉、正等觉者，那些世尊们也将有这样一对最上乘的弟子，就像我的舍利弗和摩诃目犍连。

五 诸比丘！弟子们能做到如此，真是稀有啊！诸比丘！弟子们能做到如此，真是未曾有啊！他们实践导师的教导，遵循训诫，受到四众（比丘、比丘尼、优婆塞、优婆夷）的喜爱、悦纳、尊敬和重视！诸比丘！如来能拥有这样的弟子，真是稀有啊！诸比丘！如来能拥有这样的弟子，真是未曾有啊！然而，即使这样一对弟子般涅槃了，如来也没有忧愁或悲伤！

诸比丘！那怎么可能得到呢？凡是已生、已成、有为、败坏之法，想要它不败坏——这种情况是不存在的。

六 诸比丘！譬如一棵大树，坚实地伫立着，它那些最粗壮的树枝会先断落；同样地，诸比丘！在这庞大、坚实的比丘僧团中，舍利弗和摩诃目犍连般涅槃了。诸比丘！那怎么可能得到呢？凡是已生、已成、有为、败坏之法，想要它不败坏——这种情况是不存在的。

七 因此，诸比丘！你们要以自己为岛屿、以自己为依靠，不以其他为依靠；以法为岛屿、以法为依靠，不以其他为依靠而安住。

诸比丘！比丘如何以自己为岛屿、以自己为依靠，不以其他为依靠；以法为岛屿、以法为依靠，不以其他为依靠而安住呢？

八 诸比丘！于此，有比丘，于身随观身而安住，热忱、正知、具念，调伏世间的贪与忧。于受随观受...于心随观心...于法随观法而安住，热忱、正知、具念，调伏世间的贪与忧。

诸比丘！像这样，比丘以自己为岛屿、以自己为依靠，不以其他为依靠；以法为岛屿、以法为依靠，不以其他为依靠而安住。

九 诸比丘！无论是现在，或是我灭度之后，凡是能以自己为岛屿、以自己为依靠，不以其他为依靠；以法为岛屿、以法为依靠，不以其他为依靠而安住的人，那些乐于学习的比丘中，他们将是我的比丘中最卓越的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/3. Satipaṭṭhānasaṃyutta 念住相应 (SN 47, 367-470)/3.2 Nālandavagga 那烂陀品 (SN 47.11-20, 377-386)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.5 Bāhiyasutta 婆醯迦 (SN 47.15, 381)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Bāhiyasuttaṃ

381. Sāvatthinidānaṃ. Atha kho āyasmā bāhiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā bāhiyo bhagavantaṃ etadavoca – “sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti. “Tasmātiha tvaṃ, bāhiya, ādimeva visodhehi kusalesu dhammesu. Ko cādi kusalānaṃ dhammānaṃ? Sīlañca suvisuddhaṃ, diṭṭhi ca ujukā. Yato ca kho te, bāhiya, sīlañca suvisuddhaṃ bhavissati, diṭṭhi ca ujukā, tato tvaṃ, bāhiya, sīlaṃ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne bhāveyyāsi”.

“Katame cattāro? Idha, tvaṃ, bāhiya, kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Yato kho tvaṃ, bāhiya, sīlaṃ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṃ bhāvessasi, tato tuyhaṃ, bāhiya, yā ratti vā divaso vā āgamissati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihānī”ti.

Atha kho āyasmā bāhiyo bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho āyasmā bāhiyo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. “Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi. Aññataro ca panāyasmā bāhiyo arahataṃ ahosīti. Pañcamaṃ.

☸---------------------------------------------------------------------

［一五］ 第五 婆醯迦

一 舍卫城的因缘。

二 这时，具寿婆醯迦来到世尊的住处。到了之后，礼敬世尊，坐在一旁。坐在一旁的具寿婆

醯迦对世尊说：

“大德！请世尊为我简略地说示法要，我听闻世尊的法后，愿能独自隐退、不放逸、热忱、自我策励地安住。”

“婆醯迦！因此，你首先就应清净善法的基础。什么是善法的基础呢？就是非常清净的戒和正直的见解。

三 婆醯迦！当你的戒非常清净、见解正直之后，那时，婆醯迦！你应依靠戒、立足于戒，来修习四念住。哪四种呢？

四 婆醯迦！于此，你于身随观身，热忱、正知、具念，调伏世间的贪与忧而安住。于受

……于心……于法随观法，热忱、正知、具念，调伏世间的贪与忧而安住。婆醯迦！你依

戒、立足于戒，像这样修习这四念住。婆醯迦！应期待的只是黑夜来临或白昼到来时，你善法的增长；而不是损减。”

五 这时，具寿婆醯迦对世尊所说感到欢喜、随喜，从座位起身，礼敬世尊后，右绕（世尊）离去。

六 之后，具寿婆醯迦独自隐退、不放逸、热忱、自我策励地安住。不久之后，善男子为之目标而正确地从在家出家，趣向那无上的梵行终极——就在此生，以自己的超凡智慧亲自证悟、实现了它，并安住于其中。他了悟：“生死已尽，梵行已立，应作已作，不再有后有。”

七 具寿婆醯迦成为了阿罗汉中的一员。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/3. Satipaṭṭhānasaṃyutta 念住相应 (SN 47, 367-470)/3.2 Nālandavagga 那烂陀品 (SN 47.11-20, 377-386)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.6 Uttiyasutta 郁低迦 (SN 47.16, 382)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Uttiyasuttaṃ

382. Sāvatthinidānaṃ. Atha kho āyasmā uttiyo yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho āyasmā uttiyo bhagavantaṃ etadavoca – “sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti. “Tasmātiha tvaṃ, uttiya, ādimeva visodhehi kusalesu dhammesu. Ko cādi kusalānaṃ dhammānaṃ? Sīlañca suvisuddhaṃ, diṭṭhi ca ujukā. Yato ca kho te, uttiya, sīlañca suvisuddhaṃ bhavissati, diṭṭhi ca ujukā, tato tvaṃ, uttiya, sīlaṃ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne bhāveyyāsi”.

“Katame cattāro? Idha tvaṃ, uttiya, kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Yato kho tvaṃ, uttiya, sīlaṃ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṃ bhāvessasi, tato tvaṃ, uttiya, gamissasi maccudheyyassa pāran”ti.

Atha kho āyasmā uttiyo bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho āyasmā uttiyo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. “Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi. Aññataro ca panāyasmā uttiyo arahataṃ ahosīti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［一六］ 第六 郁低迦

一 舍卫城的因缘。

二 这时，具寿郁低迦来到世尊的住处。到了之后，礼敬世尊，坐在一旁。坐在一旁的具寿郁

低迦对世尊说：

“大德！请世尊为我简略地说示法要，我听闻世尊的法后，愿能独自隐退、不放逸、热忱、自我策励地安住。”

“郁低迦！因此，你首先就应清净善法的基础。什么是善法的基础呢？就是非常清净的戒和正直

的见解。

三 郁低迦！当你的戒非常清净、见解正直之后，那时，郁低迦！你应依靠戒、立足于戒，来修习四念住。哪四种呢？

四 郁低迦！于此，你于身随观身，热忱、正知、具念，调伏世间的贪与忧而安住。于受

……于心……于法随观法，热忱、正知、具念，调伏世间的贪与忧而安住。郁低迦！你依

戒、立足于戒，像这样修习这四念住时，那么，郁低迦！你将能渡过死魔的领域。”

五 这时，具寿郁低迦……（省略重复内容）……成为了一位阿罗汉。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/3. Satipaṭṭhānasaṃyutta 念住相应 (SN 47, 367-470)/3.2 Nālandavagga 那烂陀品 (SN 47.11-20, 377-386)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.7 Ariyasutta 圣 (SN 47.17, 383)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Ariyasuttaṃ

383. “Cattārome, bhikkhave, satipaṭṭhānā bhāvitā bahulīkatā ariyā niyyānikā niyyanti takkarassa sammā dukkhakkhayāya. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ime kho, bhikkhave, cattāro satipaṭṭhānā bhāvitā bahulīkatā ariyā niyyānikā niyyanti takkarassa sammā dukkhakkhayāyā”ti. Sattamaṃ.

☸---------------------------------------------------------------------

［一七］ 第七 圣

一 舍卫城的因缘。（地点省略）

二 “诸比丘！这四种念住，若加以修习、多修习，是能导向出离的圣道；能引导实践者彻底灭尽痛苦。哪四种呢？

三 诸比丘！于此，有比丘，于身随观身，热忱、正知、具念，调伏世间的贪与忧而安住。

于受……于心……于法随观法，热忱、正知、具念，调伏世间的贪与忧而安住。

四 诸比丘！这四种念住，若加以修习、多修习，是能导向出离的圣道；能引导实践者彻底灭尽痛苦。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/3. Satipaṭṭhānasaṃyutta 念住相应 (SN 47, 367-470)/3.2 Nālandavagga 那烂陀品 (SN 47.11-20, 377-386)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.8 Brahmasutta 梵天王经 (SN 47.18, 384)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Brahmasuttaṃ

384. Ekaṃ samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho. Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – “ekāyano ayaṃ maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ – cattāro satipaṭṭhānā”.

“Katame cattāro? Kāye vā bhikkhu kāyānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu vā bhikkhu…pe… citte vā bhikkhu…pe… dhammesu vā bhikkhu dhammānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ekāyano ayaṃ maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ – cattāro satipaṭṭhānā”ti.

Atha kho brahmā sahampati bhagavato cetasā cetoparivitakkamaññāya – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – brahmaloke antarahito bhagavato purato pāturahosi. Atha kho brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – “evametaṃ, bhagavā, evametaṃ, sugata! Ekāyano ayaṃ, bhante, maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ – cattāro satipaṭṭhānā”.

“Katame cattāro? Kāye vā, bhante, bhikkhu kāyānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu vā, bhante, bhikkhu…pe… citte vā, bhante, bhikkhu…pe… dhammesu vā, bhante, bhikkhu dhammānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ekāyano ayaṃ, bhante, maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ – cattāro satipaṭṭhānā”ti.

Idamavoca brahmā sahampati. Idaṃ vatvā athāparaṃ etadavoca –

“Ekāyanaṃ jātikhayantadassī, maggaṃ pajānāti hitānukampī;

Etena maggena tariṃsu pubbe, tarissanti ye ca taranti oghan”ti. aṭṭhamaṃ;

☸---------------------------------------------------------------------

［一八］ 第八 梵天王经

一 那时，世尊住在优楼频螺，尼连禅河岸边的阿阇波罗尼拘律树下，刚证得正等觉不久。

二 那时，世尊在独处静坐时，心中生起这样的思惟：

“这是唯一的道路，能令众生清净、超越愁悲、灭除苦忧、获得正理、亲证涅槃，这就是四念住。哪四种呢？

三 或者，比丘应‘于身随观身，热忱、正知、具念，调伏世间的贪与忧而安住；

或者，于受随观受，热忱、正知、具念，调伏世间的贪与忧而安住；

或者，于心随观心，热忱、正知、具念，调伏世间的贪与忧而安住；

或者，于法随观法，热忱、正知、具念，调伏世间的贪与忧而安住。’

这条唯一的道路，能令众生清净、超越愁悲、灭除苦忧、证得正理、亲证涅槃，就是指四念住。”

四 这时，梵天主娑婆（Sahampati）以心了知世尊的心念，就像强壮的男子伸屈手臂一样迅速，瞬间从梵天界消失，出现在世尊面前。那时，梵天主娑婆将上衣披在一肩，向世尊合掌，对世尊说：

五 “正是这样，世尊！正是这样，善逝！大德！这是唯一的道路，能令众生清净、超越愁悲、灭除苦忧、获得正理、亲证涅槃，这就是四念住。哪四种呢？

大德！或者，比丘应‘于身随观身，热忱、正知、具念，调伏世间的贪与忧而安住；

或者，于受随观受，热忱、正知、具念，调伏世间的贪与忧而安住；

或者，于心随观心，热忱、正知、具念，调伏世间的贪与忧而安住；

或者，于法随观法，热忱、正知、具念，调伏世间的贪与忧而安住。’

大德！这条唯一的道路，能令众生清净、超越愁悲、灭除苦忧、证得正理、亲证涅槃，就是指四念住。”

六 梵天主娑婆这样说道。说了这话后，又接着说道：

“洞见生之灭尽者，

出于利益和哀悯，

了知这唯一的道路；

凭借这条道路，过去

（的圣者们）渡过了（生死）洪流，

未来和现在的（圣者们）也将渡过洪流。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/3. Satipaṭṭhānasaṃyutta 念住相应 (SN 47, 367-470)/3.2 Nālandavagga 那烂陀品 (SN 47.11-20, 377-386)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.9 Sedakasutta 私伽陀 (SN 47.19, 385)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Sedakasuttaṃ

385. Ekaṃ samayaṃ bhagavā sumbhesu viharati sedakaṃ nāma sumbhānaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi – “bhūtapubbaṃ, bhikkhave, caṇḍālavaṃsiko caṇḍālavaṃsaṃ ussāpetvā medakathālikaṃ antevāsiṃ āmantesi – ‘ehi tvaṃ, samma medakathālike, caṇḍālavaṃsaṃ abhiruhitvā mama uparikhandhe tiṭṭhāhī’ti. ‘Evaṃ, ācariyā’ti kho, bhikkhave, medakathālikā antevāsī caṇḍālavaṃsikassa paṭissutvā caṇḍālavaṃsaṃ abhiruhitvā ācariyassa uparikhandhe aṭṭhāsi. Atha kho, bhikkhave, caṇḍālavaṃsiko medakathālikaṃ antevāsiṃ etadavoca – ‘tvaṃ, samma medakathālike, mamaṃ rakkha, ahaṃ taṃ rakkhissāmi. Evaṃ mayaṃ aññamaññaṃ guttā aññamaññaṃ rakkhitā sippāni ceva dassessāma, lābhañca [lābhe ca (sī.)] lacchāma, sotthinā ca caṇḍālavaṃsā orohissāmā’ti. Evaṃ vutte, bhikkhave, medakathālikā antevāsī caṇḍālavaṃsikaṃ etadavoca – ‘na kho panetaṃ, ācariya, evaṃ bhavissati. Tvaṃ, ācariya, attānaṃ rakkha, ahaṃ attānaṃ rakkhissāmi. Evaṃ mayaṃ attaguttā attarakkhitā sippāni ceva dassessāma, lābhañca lacchāma, sotthinā ca caṇḍālavaṃsā orohissāmā’”ti. “So tattha ñāyo”ti bhagavā etadavoca, “yathā medakathālikā antevāsī ācariyaṃ avoca. Attānaṃ, bhikkhave, rakkhissāmīti satipaṭṭhānaṃ sevitabbaṃ; paraṃ rakkhissāmīti satipaṭṭhānaṃ sevitabbaṃ. Attānaṃ, bhikkhave, rakkhanto paraṃ rakkhati, paraṃ rakkhanto attānaṃ rakkhati”.

“Kathañca, bhikkhave, attānaṃ rakkhanto paraṃ rakkhati? Āsevanāya, bhāvanāya, bahulīkammena – evaṃ kho, bhikkhave, attānaṃ rakkhanto paraṃ rakkhati. Kathañca, bhikkhave, paraṃ rakkhanto attānaṃ rakkhati? Khantiyā, avihiṃsāya, mettacittatāya, anudayatāya – evaṃ kho, bhikkhave, paraṃ rakkhanto attānaṃ rakkhati. Attānaṃ, bhikkhave, rakkhissāmīti satipaṭṭhānaṃ sevitabbaṃ; paraṃ rakkhissāmīti satipaṭṭhānaṃ sevitabbaṃ. Attānaṃ, bhikkhave, rakkhanto paraṃ rakkhati, paraṃ rakkhanto attānaṃ rakkhatī”ti. Navamaṃ.

☸---------------------------------------------------------------------

［一九］ 第九 私伽陀

一 那时，世尊住在孙巴国一个名叫私伽陀的村镇里。

二 在那里，世尊对比丘们说：

“诸比丘！从前，有一位竹竿表演者，搭起他的竹竿后，对他的徒弟梅达卡塔利卡说：“梅达卡塔利卡贤友！

你爬上竹竿，站在我的肩膀上。”

诸比丘！那位徒弟梅达卡塔利卡回答竹竿表演者说：“好的，师父！”就爬上竹竿，站在师父的肩膀上。

三 诸比丘！那时，竹竿表演者对徒弟梅达卡塔利卡这样说：“梅达卡塔利卡贤友！你守护我，我守护你。这样，我们互相守护，互相保卫，就能展示技艺，获得收益，并安全地从竹竿上下来。”

四 诸比丘！听了这话，徒弟梅达卡塔利卡对竹竿表演者说：“师父！事情不应该是这样的。师父！

您守护好自己，我守护好自己。这样，我们各自守护好自己，各自保卫好自己，就能展示技艺，获得收益，并安全地从竹竿上下来。这才是正确的方法。””

五 世尊说道：“那（徒弟说的）是正确的方法。”“就像徒弟梅达卡塔利卡对他师父说的那样。诸比丘！应以“我要守护自己”来修习念住，应以“我要守护他人”来修习念住。诸比丘！守护自己，就是守护他人；守护他人，也就是守护自己。

六 诸比丘！如何守护自己从而守护他人呢？通过实践、通过培育、通过多多实践。诸比丘！像这样，守护自己就是守护他人。

七 诸比丘！如何守护他人从而守护自己呢？通过忍耐、通过不伤害、通过慈心、通过悲悯。诸比丘！像这样，

守护他人就是守护自己。

八 诸比丘！以“我要守护自己”则应修习念住，“我要守护他人”则应修习念住。诸比丘！守护自己就是守护他人，

守护他人也就是守护自己。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/3. Satipaṭṭhānasaṃyutta 念住相应 (SN 47, 367-470)/3.2 Nālandavagga 那烂陀品 (SN 47.11-20, 377-386)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.10 Janapadakalyāṇīsutta 国土 (SN 47.20, 386)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Janapadakalyāṇīsuttaṃ

386. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sumbhesu viharati sedakaṃ nāma sumbhānaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Seyyathāpi, bhikkhave, ‘janapadakalyāṇī, janapadakalyāṇī’ti kho, bhikkhave, mahājanakāyo sannipateyya. ‘Sā kho panassa janapadakalyāṇī paramapāsāvinī nacce, paramapāsāvinī gīte. Janapadakalyāṇī naccati gāyatī’ti kho, bhikkhave, bhiyyosomattāya mahājanakāyo sannipateyya. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo. Tamenaṃ evaṃ vadeyya – ‘ayaṃ te, ambho purisa, samatittiko telapatto antarena ca mahāsamajjaṃ antarena ca janapadakalyāṇiyā pariharitabbo. Puriso ca te ukkhittāsiko piṭṭhito piṭṭhito anubandhissati. Yattheva naṃ thokampi chaḍḍessati tattheva te siro pātessatī’ti. Taṃ kiṃ maññatha, bhikkhave, api nu so puriso amuṃ telapattaṃ amanasikaritvā bahiddhā pamādaṃ āhareyyā”ti? “No hetaṃ, bhante”.

“Upamā kho myāyaṃ, bhikkhave, katā atthassa viññāpanāya. Ayaṃ cevettha attho – samatittiko telapattoti kho, bhikkhave, kāyagatāya etaṃ satiyā adhivacanaṃ. Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘kāyagatā sati no bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti. Evañhi kho, bhikkhave, sikkhitabban”ti. Dasamaṃ.

Nālandavaggo dutiyo.

Tassuddānaṃ –

Mahāpuriso nālandaṃ, cundo celañca bāhiyo;

Uttiyo ariyo brahmā, sedakaṃ janapadena cāti.

☸---------------------------------------------------------------------

［二O］ 第十 国土

一 我这样听闻：那时，世尊住在孙巴国一个名叫私伽陀的村镇里。

二 在那里，世尊对比丘们说：“比丘们！”

“尊者！”那些比丘回答世尊。世尊这样说道：

三 “诸比丘！譬如有一个‘国土第一美女’，听到‘国土第一美女！国土第一美女！’的消息，大群人就会聚集起来。而且，这位国土第一美女又极其擅长舞蹈，极其擅长歌唱。听到‘国土第一美女要跳舞了！要唱歌了！’，诸比丘！更多的人会聚集起来。这时，来了一个想活命、不想死、希求快乐、厌恶痛苦的人。有人会这样对他说：‘喂！这位先生！这里有一满碗油，你要端着它，从人群和国土第一美女之间穿过去。而且，会有一个拔出剑的人紧跟在你身后。只要你洒掉哪怕一点点油，他就会当场砍下你的头。’ 诸比丘！你们怎么想？那个人会不注意他那碗油，而将注意力分散到外面去吗？”“不会的，大德！”

四 “诸比丘！我作这个譬喻，是为了说明意义。这里的意义是：诸比丘！‘满满的油碗’，这是对‘身至念’(kāyagatā sati) 的譬喻。

五 因此，诸比丘！你们应当这样学习：‘我们要让身至念得以修习、多修习，作为车乘、作为基础，持续建立、善加实践、完全熟悉、彻底稳固！’ 诸比丘！你们就应当这样学习。”

第二 那烂陀品（终）

此品之摄颂曰：

大丈夫与那烂陀，

纯陀、支罗、婆醯迦，

郁低迦、圣与梵天，

私伽陀、国土为十。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/3. Satipaṭṭhānasaṃyutta 念住相应 (SN 47, 367-470)/3.3 Sīlaṭṭhitivagga 戒住品 (SN 47.21-30, 387-396)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.1 Sīlasutta 戒 (SN 47.21, 387)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Sīlaṭṭhitivaggo

1. Sīlasuttaṃ

387. Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā ca ānando āyasmā ca bhaddo pāṭaliputte viharanti kukkuṭārāme. Atha kho āyasmā bhaddo sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā bhaddo āyasmantaṃ ānandaṃ etadavoca – “yānimāni, āvuso ānanda, kusalāni sīlāni vuttāni bhagavatā, imāni kusalāni sīlāni kimatthiyāni vuttāni bhagavatā”ti?

“Sādhu sādhu, āvuso bhadda! Bhaddako kho te, āvuso bhadda, ummaṅgo [ummaggo (sī. syā. kaṃ.)], bhaddakaṃ paṭibhānaṃ, kalyāṇī paripucchā. Evañhi tvaṃ, āvuso bhadda, pucchasi – ‘yānimāni āvuso ānanda, kusalāni sīlāni vuttāni bhagavatā, imāni kusalāni sīlāni kimatthiyāni vuttāni bhagavatā’”ti? “Evamāvuso”ti. “Yānimāni, āvuso bhadda, kusalāni sīlāni vuttāni bhagavatā, imāni kusalāni sīlāni yāvadeva catunnaṃ satipaṭṭhānānaṃ bhāvanāya vuttāni bhagavatā”.

“Katamesaṃ catunnaṃ? Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Yānimāni, āvuso bhadda, kusalāni sīlāni vuttāni bhagavatā, imāni kusalāni sīlāni yāvadeva imesaṃ catunnaṃ satipaṭṭhānānaṃ bhāvanāya vuttāni bhagavatā”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第三 戒住品

［二一］ 第一 戒

一 我是这样听说的。有一段时间，尊者阿难与尊者跋陀罗住在波吒利子城的鸡园精舍。

二 那时，尊者跋陀罗在傍晚时分，从静修处出来，前往尊者阿难的住处。到了之后，与尊者阿难互相问候，说了些令人愉快、值得记忆的话后，坐在一旁。坐在一旁的尊者跋陀罗对尊者阿难这样说：

三 “阿难贤友！世尊所说的善戒，世尊是基于什么意义而说这些善戒的呢？”

“好啊，好啊！跋陀罗贤友！跋陀罗贤友！你的提问引导很好，辩才也很好，问题问得很好。跋陀罗贤友！你这样问：‘阿难贤友！世尊所说的善戒，世尊是基于什么意义而说这些善戒的呢？’”

“贤友！是的。”

四 “跋陀罗贤友！世尊所说的善戒，是为了修习四念住，世尊才说这些是善戒。是哪四种呢？

五 贤友！在此，有比丘，于身随观身，保持热忱、正知、正念，调伏世间的贪欲和忧愁而住；于受……于心……于法随观法，保持热忱、正知、正念，调伏世间的贪欲和忧愁而住。

跋陀罗贤友！世尊所说的善戒，是为了修习这四念住，世尊才说这些是善戒。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/3. Satipaṭṭhānasaṃyutta 念住相应 (SN 47, 367-470)/3.3 Sīlaṭṭhitivagga 戒住品 (SN 47.21-30, 387-396)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.2 Ciraṭṭhitisutta 住 (SN 47.22, 388)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Ciraṭṭhitisuttaṃ

388. Taṃyeva nidānaṃ. Ekamantaṃ nisinno kho āyasmā bhaddo āyasmantaṃ ānandaṃ etadavoca – “ko nu kho, āvuso ānanda, hetu, ko paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti? Ko panāvuso ānanda, hetu, ko paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti?

“Sādhu sādhu, āvuso bhadda! Bhaddako kho te, āvuso bhadda, ummaṅgo, bhaddakaṃ paṭibhānaṃ, kalyāṇī paripucchā. Evañhi tvaṃ, āvuso bhadda, pucchasi – ‘ko nu kho, āvuso ānanda, hetu, ko paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti? Ko panāvuso ānanda, hetu, ko paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī’”ti? “Evamāvuso”ti. “Catunnaṃ kho, āvuso, satipaṭṭhānānaṃ abhāvitattā abahulīkatattā tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti. Catunnañca kho, āvuso, satipaṭṭhānānaṃ bhāvitattā bahulīkatattā tathāgate parinibbute saddhammo ciraṭṭhitiko hoti”.

“Katamesaṃ catunnaṃ? Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Imesaṃ kho, āvuso, catunnaṃ satipaṭṭhānānaṃ abhāvitattā abahulīkatattā tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti. Imesañca kho, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［二二］ 第二 住

一 缘起同上经

二 ……坐在一旁的尊者跋陀罗对尊者阿难说：

三 “阿难贤友！是什么原因、什么缘由，使得如来般涅槃之后，正法不能长久住世呢？阿难贤友！又是什么原因、什么缘由，使得如来般涅槃之后，正法能够长久住世呢？”

“好啊，好啊！跋陀罗贤友！跋陀罗贤友！你的提问引导很好，辩才也很好，问题问得很好。跋陀罗贤友！你这样问：‘阿难贤友！是什么原因、什么缘由，使得如来般涅槃之后，正法不能长久住世呢？阿难贤友！又是什么原因、什么缘由，使得如来般涅槃之后，正法能够长久住世呢？’”

“贤友！是的。”

四 “贤友！因为不修习、不常修四念住，所以如来般涅槃之后，正法不能长久住世。贤友！因为修习、常修四念住，所以如来般涅槃之后，正法能够长久住世。是哪四种呢？

五 贤友！在此，有比丘，于身随观身，保持热忱、正知、正念，调伏世间的贪欲和忧愁而住；于受……于心……于法随观法，保持热忱、正知、正念，调伏世间的贪欲和忧愁而住。贤友！因为不修习、不常修这四念住，所以如来般涅槃之后，正法不能长久住世。贤友！又因为修习、常修这四念住，所以如来般涅槃之后，正法能够长久住世。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/3. Satipaṭṭhānasaṃyutta 念住相应 (SN 47, 367-470)/3.3 Sīlaṭṭhitivagga 戒住品 (SN 47.21-30, 387-396)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.3 Parihānasutta 损灭 (SN 47.23, 389)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Parihānasuttaṃ

389. Ekaṃ samayaṃ āyasmā ca ānando āyasmā ca bhaddo pāṭaliputte viharanti kukkuṭārāme. Atha kho āyasmā bhaddo sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā bhaddo āyasmantaṃ ānandaṃ etadavoca – “ko nu kho, āvuso ānanda, hetu, ko paccayo yena saddhammaparihānaṃ hoti? Ko nu kho, āvuso ānanda, hetu, ko paccayo yena saddhammaaparihānaṃ hotī”ti?

“Sādhu sādhu, āvuso bhadda! Bhaddako kho te, āvuso bhadda, ummaṅgo, bhaddakaṃ paṭibhānaṃ, kalyāṇī paripucchā. Evañhi tvaṃ, āvuso bhadda, pucchasi – ‘ko nu kho, āvuso ānanda, hetu, ko paccayo yena saddhammaparihānaṃ hoti? Ko panāvuso ānanda, hetu, ko paccayo yena saddhammaaparihānaṃ hotī’”ti? “Evamāvuso”ti. “Catunnaṃ kho, āvuso, satipaṭṭhānānaṃ abhāvitattā abahulīkatattā saddhammaparihānaṃ hoti. Catunnañca kho, āvuso, satipaṭṭhānānaṃ bhāvitattā bahulīkatattā saddhammaaparihānaṃ hoti”.

“Katamesaṃ catunnaṃ? Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Imesaṃ kho, āvuso, catunnaṃ satipaṭṭhānānaṃ abhāvitattā abahulīkatattā saddhammaparihānaṃ hoti. Imesañca kho, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā saddhammaaparihānaṃ hotī”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

［二三］ 第三 损灭

一～二 波吒利子城的鸡园精舍

三 “阿难贤友！是什么原因、什么缘由，导致正法损减呢？阿难贤友！是什么原因、什么缘由，导致正法不损减呢？”

“好啊，好啊！跋陀罗贤友！跋陀罗贤友！你的提问引导很好，辩才也很好，问题问得很好。跋陀罗贤友！你这样问：‘阿难贤友！是什么原因、什么缘由，导致正法损减呢？阿难贤友！是什么原因、什么缘由，导致正法不损减呢？’”

“贤友！是的。”

四 “贤友！因为不修习、不常修四念住，所以导致正法损减。贤友！因为修习、常修四念住，所以导致正法不损减。什么是四念住呢？

五 贤友！在此，有比丘，于身随观身，保持热忱、正知、正念，调伏世间的贪欲和忧愁而住；于受……于心……于法随观法，保持热忱、正知、正念，调伏世间的贪欲和忧愁而住。贤友！因为不修习、不常修这四念住，所以导致正法损减。贤友！因为修习、常修这四念住，所以导致正法不损减。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/3. Satipaṭṭhānasaṃyutta 念住相应 (SN 47, 367-470)/3.3 Sīlaṭṭhitivagga 戒住品 (SN 47.21-30, 387-396)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.4 Suddhasutta 清净 (SN 47.24, 390)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Suddhasuttaṃ

390. Sāvatthinidānaṃ. “Cattārome, bhikkhave, satipaṭṭhānā. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ime kho, bhikkhave, cattāro satipaṭṭhānā”ti. Catutthaṃ.

☸---------------------------------------------------------------------

［二四］ 第四 清净

一 舍卫城缘起。

二 “诸比丘！有四种念住。是哪四种呢？

三 诸比丘！在此，有比丘，于身随观身，保持热忱、正知、正念，调伏世间的贪欲和忧愁而住；于受……于心……于法随观法，保持热忱、正知、正念，调伏世间的贪欲和忧愁而住。

诸比丘！这就是四种念住。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/3. Satipaṭṭhānasaṃyutta 念住相应 (SN 47, 367-470)/3.3 Sīlaṭṭhitivagga 戒住品 (SN 47.21-30, 387-396)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.5 Aññatarabrāhmaṇasutta 婆罗门 (SN 47.25, 391)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Aññatarabrāhmaṇasuttaṃ

391. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so brāhmaṇo bhagavantaṃ etadavoca – “ko nu kho, bho gotama, hetu, ko paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti? Ko pana, bho gotama, hetu, ko paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti?

“Catunnaṃ kho, brāhmaṇa, satipaṭṭhānānaṃ abhāvitattā abahulīkatattā tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti. Catunnañca kho, brāhmaṇa, satipaṭṭhānānaṃ bhāvitattā bahulīkatattā tathāgate parinibbute saddhammo ciraṭṭhitiko hoti.

“Katamesaṃ catunnaṃ? Idha, brāhmaṇa, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Imesaṃ kho, brāhmaṇa, catunnaṃ satipaṭṭhānānaṃ abhāvitattā abahulīkatattā tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti. Imesañca kho, brāhmaṇa, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti.

Evaṃ vutte so brāhmaṇo bhagavantaṃ etadavoca – “abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

［二五］ 第五 婆罗门

一 我是这样听说的。那时，世尊住在舍卫城的祇树给孤独园。

二 那时，有一位婆罗门来到世尊的住处。到了之后，与世尊互相问候，说了些令人愉快、值得记忆的话后，坐在一旁。坐在一旁的婆罗门对世尊说：

三 “尊者乔达摩！是什么原因、什么缘由，使得如来般涅槃之后，正法不能长久住世呢？尊者乔达摩！又是什么原因、什么缘由，使得如来般涅槃之后，正法能够长久住世呢？”

四 “婆罗门！因为不修习、不常修四念住，所以如来般涅槃之后，正法不能长久住世。婆罗门！因为修习、常修四念住，所以如来般涅槃之后，正法能够长久住世。是哪四种念住呢？

五 、婆罗门！在此，有比丘，于身随观身，保持热忱、正知、正念，调伏世间的贪欲和忧愁而住；于受……于心……于法随观法，保持热忱、正知、正念，调伏世间的贪欲和忧愁而住。婆罗门！因为不修习、不常修这四念住，所以如来般涅槃之后，正法不能长久住世。婆罗门！又因为修习、常修这四念住，所以如来般涅槃之后，正法能够长久住世。”

六 这样说完后，那位婆罗门对世尊说：

“太好了！尊者乔达摩！[就像扶起摔倒的人，揭开遮蔽的东西，给迷路的人指明道路，在黑暗中点亮灯火，让有眼睛的人能看见东西。同样地，尊者乔达摩用种种善巧方便开示了法。我在此，皈依尊者乔达摩、皈依法、皈依比丘僧团]。尊者乔达摩，请接受我从今天起，终生皈依，成为优婆塞。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/3. Satipaṭṭhānasaṃyutta 念住相应 (SN 47, 367-470)/3.3 Sīlaṭṭhitivagga 戒住品 (SN 47.21-30, 387-396)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.6 Padesasutta 一分 (SN 47.26, 392)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Padesasuttaṃ

392. Ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca mahāmoggallāno āyasmā ca anuruddho sākete viharanti kaṇḍakīvane [kaṇṭakīvane (sī. syā. kaṃ. pī.)]. Atha kho āyasmā ca sāriputto āyasmā ca mahāmoggallāno sāyanhasamayaṃ paṭisallānā vuṭṭhitā yenāyasmā aniruddho tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā anuruddhena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ anuruddhaṃ etadavoca – “‘sekho, sekho’ti [sekkho sekkhoti (syā. kaṃ.)], āvuso anuruddha, vuccati. Kittāvatā nu kho, āvuso, sekho hotī”ti? “Catunnaṃ kho, āvuso, satipaṭṭhānānaṃ padesaṃ bhāvitattā sekho hoti”.

“Katamesaṃ catunnaṃ? Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Imesaṃ kho, āvuso, catunnaṃ satipaṭṭhānānaṃ padesaṃ bhāvitattā sekho hotī”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［二六］ 第六 一分

一 那时，尊者舍利弗、尊者大目犍连和尊者阿那律，住在沙祇国的干达契林。

二 那时，尊者舍利弗和尊者大目犍连，在傍晚时分，从静修处出来，前往尊者阿那律的住处。到了之后，与尊者阿那律互相问候，说了些令人愉快、值得记忆的话后，坐在一旁。坐在一旁的尊者舍利弗对尊者阿那律说：

三 “阿那律贤友！所谓‘有学’、‘有学’，贤友！怎样才算是有学呢？ ”

“贤友们！因为修习了四念住的一部分，所以是有学。是哪四种念住呢？

四 贤友们！在此，有比丘，于身随观身，保持热忱、正知、正念，调伏世间的贪欲和忧愁而住；于受……于心……于法随观法，保持热忱、正知、正念，调伏世间的贪欲和忧愁而住。

贤友们！因为修习了这四念住的一部分，所以是有学。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/3. Satipaṭṭhānasaṃyutta 念住相应 (SN 47, 367-470)/3.3 Sīlaṭṭhitivagga 戒住品 (SN 47.21-30, 387-396)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.7 Samattasutta 悉皆（全分） (SN 47.27, 393)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Samattasuttaṃ

393. Taṃyeva nidānaṃ. Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ anuruddhaṃ etadavoca – “‘asekho, asekho’ti, āvuso anuruddha, vuccati. Kittāvatā nu kho, āvuso, asekho hotī”ti? “Catunnaṃ kho, āvuso, satipaṭṭhānānaṃ samattaṃ bhāvitattā asekho hoti”.

“Katamesaṃ catunnaṃ? Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Imesaṃ kho, āvuso, catunnaṃ satipaṭṭhānānaṃ samattaṃ bhāvitattā asekho hotī”ti. Sattamaṃ.

☸---------------------------------------------------------------------

［二七］ 第七 悉皆（全分）

一 缘起同上经

二 ……坐在一旁的尊者舍利弗对尊者阿那律说：

三 “阿那律贤友！所谓‘无学’、‘无学’，贤友！怎样才算是无学呢？ ”

“贤友们！因为完全修习了四念住，所以是无学。是哪四种念住呢？

四 贤友们！在此，有比丘，于身随观身，保持热忱、正知、正念，调伏世间的贪欲和忧愁而住；于受……于心……于法随观法，保持热忱、正知、正念，调伏世间的贪欲和忧愁而住。

贤友们！因为完全修习了这四念住，所以是无学。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/3. Satipaṭṭhānasaṃyutta 念住相应 (SN 47, 367-470)/3.3 Sīlaṭṭhitivagga 戒住品 (SN 47.21-30, 387-396)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.8 Lokasutta 世界 (SN 47.28, 394)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Lokasuttaṃ

394. Taṃyeva nidānaṃ. Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ anuruddhaṃ etadavoca – “katamesaṃ, āvuso anuruddha, dhammānaṃ bhāvitattā bahulīkatattā mahābhiññataṃ [mahābhiññātaṃ (pī.)] patto”ti? “Catunnaṃ, āvuso, satipaṭṭhānānaṃ bhāvitattā bahulīkatattā mahābhiññataṃ patto”.

“Katamesaṃ catunnaṃ? Idhāhaṃ, āvuso, kāye kāyānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Imesaṃ khvāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā mahābhiññataṃ patto. Imesañca panāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā sahassaṃ lokaṃ abhijānāmī”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［二八］ 第八 世界

一 缘起同上经

二 ……坐在一旁的尊者舍利弗对尊者阿那律说：

三 “尊者阿那律！修习、常修什么法，能获得大神通智慧呢？ ”

“贤友们！修习、常修四念住，能获得大神通智慧。是哪四种念住呢？

四 贤友们！在此，于身随观身，保持热忱、正知、正念，调伏世间的贪欲和忧愁而住；于受……于心……于法随观法，保持热忱、正知、正念，调伏世间的贪欲和忧愁而住。

贤友们！我修习、常修这四念住，获得了大神通智慧。

五 贤友们！而且我因为修习、常修这四念住，所以能了知一千个世界。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/3. Satipaṭṭhānasaṃyutta 念住相应 (SN 47, 367-470)/3.3 Sīlaṭṭhitivagga 戒住品 (SN 47.21-30, 387-396)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.9 Sirivaḍḍhasutta 尸利阿荼 (SN 47.29, 395)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Sirivaḍḍhasuttaṃ

395. Ekaṃ samayaṃ āyasmā ānando rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena sirivaḍḍho [sirīvaḍḍho (ka.)] gahapati ābādhiko hoti dukkhito bāḷhagilāno. Atha kho sirivaḍḍho gahapati aññataraṃ purisaṃ āmantesi – “ehi tvaṃ, ambho purisa, yenāyasmā ānando tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato ānandassa pāde sirasā vanda – ‘sirivaḍḍho, bhante, gahapati ābādhiko dukkhito bāḷhagilāno. So āyasmato ānandassa pāde sirasā vandatī’ti. Evañca vadehi – ‘sādhu kira, bhante, āyasmā ānando yena sirivaḍḍhassa gahapatissa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’”ti. “Evaṃ, bhante”ti kho so puriso sirivaḍḍhassa gahapatissa paṭissutvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so puriso āyasmantaṃ ānandaṃ etadavoca – “sirivaḍḍho, bhante, gahapati ābādhiko dukkhito bāḷhagilāno, so āyasmato ānandassa pāde sirasā vandati. Evañca vadeti – ‘sādhu kira, bhante, āyasmā ānando yena sirivaḍḍhassa gahapatissa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’”ti. Adhivāsesi kho āyasmā ānando tuṇhībhāvena.

Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena sirivaḍḍhassa gahapatissa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho āyasmā ānando sirivaḍḍhaṃ gahapatiṃ etadavoca – “kacci te, gahapati, khamanīyaṃ kacci yāpanīyaṃ, kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṃ paññāyati, no abhikkamo”ti? “Na me, bhante, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo”ti.

“Tasmātiha te, gahapati, evaṃ sikkhitabbaṃ – ‘kāye kāyānupassī viharissāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharissāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassan’ti. Evañhi te, gahapati, sikkhitabban”ti.

“Yeme, bhante, bhagavatā cattāro satipaṭṭhānā desitā saṃvijjanti, te dhammā [saṃvijjante ratanadhammā (sī.)] mayi, ahañca tesu dhammesu sandissāmi. Ahañhi, bhante, kāye kāyānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Yāni cimāni, bhante, bhagavatā pañcorambhāgiyāni saṃyojanāni desitāni, nāhaṃ, bhante, tesaṃ kiñci attani appahīnaṃ samanupassāmī”ti. “Lābhā te, gahapati, suladdhaṃ te, gahapati! Anāgāmiphalaṃ tayā, gahapati, byākatan”ti. Navamaṃ.

☸---------------------------------------------------------------------

［二九］ 第九 尸利阿荼

一 那时，尊者阿难住在王舍城的竹林迦兰陀园。

二 那时，尸利阿荼居士患了重病，非常痛苦。

三 这时，尸利阿荼对一个男子说：

“喂，男子！你到尊者阿难的住处去。到了之后，代我说，顶礼尊者阿难的双足，告诉他：‘大德！尸利阿荼居士患了重病，非常痛苦。他顶礼尊者阿难的双足。’并且这样说：‘大德！请尊者阿难慈悲，到尸利阿荼居士的家来吧。’”

那个男子回答尸利阿荼居士说：

“是的，大德！”

于是前往尊者阿难的住处。

四 到了之后，顶礼尊者阿难，然后坐在一旁。坐在一旁的那个男子对尊者阿难说：

“大德！尸利阿荼居士患了重病，非常痛苦。他顶礼尊者阿难的双足，并且说：‘大德！请尊者阿难慈悲，到尸利阿荼居士的家来吧。’”

尊者阿难沉默地表示同意。

五 于是，尊者阿难在上午时分，穿好下衣，拿着衣钵，前往尸利阿荼居士的家。到了之后，在准备好的座位上坐下。坐下后，尊者阿难对尸利阿荼居士说：

六 “居士！你还好吗？还能忍受吗？痛苦的感受是减轻了，还是加重了？能感觉到减轻，而不是加重吗？”

“大德！我感觉不好，不能忍受。剧烈的痛苦感受在加重，而不是减轻；能感觉到加重，而不是减轻。”

七 “居士！既然如此，你应该这样修学：‘我将于身随观身，保持热忱、正知、正念，调伏世间的贪欲和忧愁而住；于受……于心……于法随观法，保持热忱、正知、正念，调伏世间的贪欲和忧愁而住。’居士，你应该这样修学。”

八 “大德！世尊所教导的这四种念住，我都具备，我与这些法相应。大德！我于身随观身，保持热忱、正知、正念，调伏世间的贪欲和忧愁而住；于受……于心……于法随观法，保持热忱、正知、正念，调伏世间的贪欲和忧愁而住。

九 大德！还有，世尊所教导的五种下分结，我看不到自己有任何一种还未断除。”

一〇 “居士！你真有善利！居士！你获得了大利益！居士！你已经宣告了证得不还果！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/3. Satipaṭṭhānasaṃyutta 念住相应 (SN 47, 367-470)/3.3 Sīlaṭṭhitivagga 戒住品 (SN 47.21-30, 387-396)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.10 Mānadinnasutta 摩那提那 (SN 47.30, 396)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Mānadinnasuttaṃ

396. Taṃyeva nidānaṃ. Tena kho pana samayena mānadinno gahapati ābādhiko hoti dukkhito bāḷhagilāno. Atha kho mānadinno gahapati aññataraṃ purisaṃ āmantesi – “ehi tvaṃ, ambho purisa…pe… na me, bhante, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamoti. Evarūpāya cāhaṃ, bhante, dukkhāya vedanāya phuṭṭho samāno kāye kāyānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Yāni cimāni, bhante, bhagavatā pañcorambhāgiyāni saṃyojanāni desitāni, nāhaṃ, bhante, tesaṃ kiñci attani appahīnaṃ samanupassāmī”ti. “Lābhā te, gahapati, suladdhaṃ te, gahapati! Anāgāmiphalaṃ tayā, gahapati, byākatan”ti. Dasamaṃ.

Sīlaṭṭhitivaggo tatiyo.

Tassuddānaṃ –

Sīlaṃ ṭhiti parihānaṃ, suddhaṃ brāhmaṇapadesaṃ;

Samattaṃ loko sirivaḍḍho, mānadinnena te dasāti.

☸---------------------------------------------------------------------

［三］ 第十 摩那提那

一 缘起同上经

二 那时，摩那提那居士患了重病，非常痛苦。

三～六 那时，摩那提那对一个男子说：……乃至……“大德！我感觉不好，不能忍受。剧烈的痛苦感受在加重，而不是减轻；能感觉到加重，而不是减轻。”……

七 “大德！我虽然遭受这样的痛苦感受，但我仍然于身随观身，保持热忱、正知、正念，调伏世间的贪欲和忧愁而住；于受……于心……于法随观法，保持热忱、正知、正念，调伏世间的贪欲和忧愁而住。

八 大德！还有，世尊所教导的五种下分结，我看不到自己有任何一种还未断除。”

九 “居士！你真有善利！居士！你获得了大利益！居士！你已经宣告了证得不还果！”

第三戒住品（完）

本品摄颂：

戒、住、损减、清净，

婆罗门与一分，

悉皆以及世界，

尸利阿荼乃至

摩那提那为十。

念住相应中的第三戒住品（完）

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/3. Satipaṭṭhānasaṃyutta 念住相应 (SN 47, 367-470)/3.4 Ananussutavagga 未闻品 (SN 47.31-40, 397-406)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.1 Ananussutasutta 未闻 (SN 47.31, 397)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Ananussutavaggo

1. Ananussutasuttaṃ

397. Sāvatthinidānaṃ. “‘Ayaṃ kāye kāyānupassanā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Sā kho panāyaṃ kāye kāyānupassanā bhāvetabbā’ti me, bhikkhave…pe… bhāvitā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi”.

“‘Ayaṃ vedanāsu vedanānupassanā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Sā kho panāyaṃ vedanāsu vedanānupassanā bhāvetabbā’ti me, bhikkhave…pe… bhāvitā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

“‘Ayaṃ citte cittānupassanā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Sā kho panāyaṃ citte cittānupassanā bhāvetabbā’ti me, bhikkhave…pe… bhāvitā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

“‘Ayaṃ dhammesu dhammānupassanā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Sā kho panāyaṃ dhammesu dhammānupassanā bhāvetabbā’ti me, bhikkhave…pe… bhāvitā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādī”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第四 未闻品

［三一］ 第一 未闻

一～二 舍卫城缘起。

三 “诸比丘！对我来说，关于‘这是于身随观身’，在我以前从未听闻过的法中，眼生起了，智生起了，慧生起了，明生起了，光生起了。对我来说，关于‘这个于身随观身应当修习’...‘这个于身随观身已经被修习’，在我以前从未听闻过的法中，眼生起了，智生起了，慧生起了，明生起了，光生起了。

四 “于受随观受”……

五 “于心随观心”……

六 “于法随观法……‘这个于法随观法应当修习’...‘这个于法随观法已经被修习’，在我以前从未听闻过的法中，眼生起了，智生起了，慧生起了，明生起了，光生起了。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/3. Satipaṭṭhānasaṃyutta 念住相应 (SN 47, 367-470)/3.4 Ananussutavagga 未闻品 (SN 47.31-40, 397-406)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.2 Virāgasutta 离贪 (SN 47.32, 398)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Virāgasuttaṃ

398. “Cattārome, bhikkhave, satipaṭṭhānā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti.

“Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ime kho, bhikkhave, cattāro satipaṭṭhānā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattantī”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［三二］ 第二 离贪

一～二 舍卫城缘起。

三 “诸比丘！修习、多修四念住，能导向完全的厌离、离贪、灭尽、寂静、证智、正等觉、涅槃。是哪四种呢？

四 诸比丘！在此，有比丘，于身随观身，保持热忱、正知、正念，调伏世间的贪欲和忧愁而住；于受……于心……于法随观法，保持热忱、正知、正念，调伏世间的贪欲和忧愁而住。

诸比丘！修习、多修这四念住，能导向完全的厌离、离贪、灭尽、寂静、证智、正等觉、涅槃。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/3. Satipaṭṭhānasaṃyutta 念住相应 (SN 47, 367-470)/3.4 Ananussutavagga 未闻品 (SN 47.31-40, 397-406)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.3 Viraddhasutta 失 (SN 47.33, 399)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Viraddhasuttaṃ

399. “Yesaṃ kesañci, bhikkhave, cattāro satipaṭṭhānā viraddhā, viraddho tesaṃ ariyo maggo [ariyo aṭṭhaṅkiko maggo (ka.) imasmiṃ yeva sutte dissati aṭṭhaṅgikotipadaṃ, na panāññattha iddhipāda anuruddhādīsu] sammā dukkhakkhayagāmī. Yesaṃ kesañci, bhikkhave, cattāro satipaṭṭhānā āraddhā, āraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī.

“Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Yesaṃ kesañci, bhikkhave, ime cattāro satipaṭṭhānā viraddhā, viraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī. Yesaṃ kesañci, bhikkhave, ime cattāro satipaṭṭhānā āraddhā, āraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

［三三］ 第三 失

三 “诸比丘！任何人如果舍弃了四念住，他们就舍弃了导向苦彻底灭尽的圣道。

四 诸比丘！任何人如果修持了四念住，他们就修持了导向苦彻底灭尽的圣道。是哪四种呢？

五 诸比丘！在此，有比丘，于身随观身，[保持热忱、正知、正念，调伏世间的贪欲和忧愁而住；]于受……于心……于法随观法，保持热忱、正知、正念，调伏世间的贪欲和忧愁而住。

诸比丘！任何人如果舍弃了这四念住，他们就舍弃了导向苦彻底灭尽的圣道。

诸比丘！任何人如果修持了这四念住，他们就修持了导向苦彻底灭尽的圣道。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/3. Satipaṭṭhānasaṃyutta 念住相应 (SN 47, 367-470)/3.4 Ananussutavagga 未闻品 (SN 47.31-40, 397-406)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.4 Bhāvitasutta 修习 (SN 47.34, 340)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Bhāvitasuttaṃ

400. “Cattārome, bhikkhave, satipaṭṭhānā bhāvitā bahulīkatā apārā pāraṃ gamanāya saṃvattanti.

“Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ime kho, bhikkhave, cattāro satipaṭṭhānā bhāvitā bahulīkatā apārā pāraṃ gamanāya saṃvattantī”ti. Catutthaṃ.

☸---------------------------------------------------------------------

［三四］ 第四 修习

一～二 舍卫城缘起。

三 诸比丘！修习、多修四念住，有助于从无明此岸到达解脱彼岸。是哪四种呢？

四 诸比丘！在此，有比丘，于身随观身，[保持热忱、正知、正念，调伏世间的贪欲和忧愁而住]于受……于心……于法随观法，保持热忱、正知、正念，调伏世间的贪欲和忧愁而住。

诸比丘！修习、多修这四念住，有助于从无明此岸到达解脱彼岸。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/3. Satipaṭṭhānasaṃyutta 念住相应 (SN 47, 367-470)/3.4 Ananussutavagga 未闻品 (SN 47.31-40, 397-406)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.5 Satisutta 正念 (SN 47.35, 401)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Satisuttaṃ

401. Sāvatthinidānaṃ. “Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṃ vo amhākaṃ anusāsanī”.

“Kathañca, bhikkhave, bhikkhu sato hoti? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Evaṃ kho, bhikkhave, bhikkhu sato hoti.

“Kathañca, bhikkhave, bhikkhu sampajāno hoti? Idha, bhikkhave, bhikkhuno viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Evaṃ kho, bhikkhave, bhikkhu sampajāno hoti. Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṃ vo amhākaṃ anusāsanī”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

［三五］ 第五 正念

一～二 舍卫城缘起。

三 “诸比丘！比丘应当保持正念、正知而住。这是我对你们的教导。

四 诸比丘！比丘如何保持正念呢？诸比丘！在此，有比丘——

‘于身随观身，保持热忱、正知、正念，调伏世间的贪欲和忧愁而住。

于受随观受，保持热忱、正知、正念，调伏世间的贪欲和忧愁而住。

于心随观心，保持热忱、正知、正念，调伏世间的贪欲和忧愁而住。

于法随观法，保持热忱、正知、正念，调伏世间的贪欲和忧愁而住。’

诸比丘！像这样的比丘，就是保持正念。

五 诸比丘！比丘如何保持正知呢？诸比丘！在此，比丘清楚地知道感受的生起，清楚地知道感受的持续，清楚地知道感受的息灭；清楚地知道寻（思）的生起，清楚地知道寻（思）的持续，清楚地知道寻（思）的息灭；清楚地知道想的生起，清楚地知道想的持续，清楚地知道想的息灭。诸比丘！像这样的比丘，就是保持正知。

六 诸比丘！比丘应当保持正念、正知而住。这是我对你们的教导。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/3. Satipaṭṭhānasaṃyutta 念住相应 (SN 47, 367-470)/3.4 Ananussutavagga 未闻品 (SN 47.31-40, 397-406)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.6 Aññāsutta 开悟 (SN 47.36, 402)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Aññāsuttaṃ

402. “Cattārome, bhikkhave, satipaṭṭhānā. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ime kho, bhikkhave, cattāro satipaṭṭhānā. Imesaṃ kho, bhikkhave, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［三六］ 第六 开悟

一～二 舍卫城缘起。

三 “诸比丘！有四种念住。是哪四种呢？

诸比丘！在此，有比丘，于身随观身，保持热忱、正知、正念，调伏世间的贪欲和忧愁而住；于受……于心……于法随观法，保持热忱、正知、正念，调伏世间的贪欲和忧愁而住。

诸比丘！这就是四种念住。

四 诸比丘！对于这四种念住修习、多修的人，可以期望两种果位中的一种：或者在现世证得究竟智（阿罗汉果），或者如果还有（五下分结）所依（未断尽）的话，则证得不还果。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/3. Satipaṭṭhānasaṃyutta 念住相应 (SN 47, 367-470)/3.4 Ananussutavagga 未闻品 (SN 47.31-40, 397-406)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.7 Chandasutta 欲 (SN 47.37, 403)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Chandasuttaṃ

403. “Cattārome, bhikkhave, satipaṭṭhānā. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa kāye kāyānupassino viharato yo kāyasmiṃ chando so pahīyati. Chandassa pahānā amataṃ sacchikataṃ hoti.

“Vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa vedanāsu vedanānupassino viharato yo vedanāsu chando so pahīyati. Chandassa pahānā amataṃ sacchikataṃ hoti.

“Citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa citte cittānupassino viharato yo cittamhi chando so pahīyati. Chandassa pahānā amataṃ sacchikataṃ hoti.

“Dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa dhammesu dhammānupassino viharato yo dhammesu chando so pahīyati. Chandassa pahānā amataṃ sacchikataṃ hotī”ti. Sattamaṃ.

☸---------------------------------------------------------------------

［三七］ 第七 欲

一 舍卫城缘起。

二 “诸比丘！有四种念住。是哪四种念住呢？

三 诸比丘！在此，有比丘，于身随观身，保持热忱、正知、正念，调伏世间的贪欲和忧愁而住。当他如此于身随观身而住时，对身的欲贪就被断除了。通过断除欲贪，就证悟了不死（涅槃）。

四 于受随观受……对受的欲贪就被断除了。通过断除欲贪，就证悟了不死。

五 于心随观心……对心的欲贪就被断除了。通过断除欲贪，就证悟了不死。

六 于法随观法，保持热忱、正知、正念，调伏世间的贪欲和忧愁而住。当他如此于法随观法而住时，对法的欲贪就被断除了。通过断除欲贪，就证悟了不死。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/3. Satipaṭṭhānasaṃyutta 念住相应 (SN 47, 367-470)/3.4 Ananussutavagga 未闻品 (SN 47.31-40, 397-406)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.8 Pariññātasutta 遍知 (SN 47.38, 404)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Pariññātasuttaṃ

404. “Cattārome, bhikkhave, satipaṭṭhānā. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa kāye kāyānupassino viharato kāyo pariññāto hoti. Kāyassa pariññātattā amataṃ sacchikataṃ hoti.

“Vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa vedanāsu vedanānupassino viharato vedanā pariññātā honti. Vedanānaṃ pariññātattā amataṃ sacchikataṃ hoti.

“Citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa citte cittānupassino viharato cittaṃ pariññātaṃ hoti. Cittassa pariññātattā amataṃ sacchikataṃ hoti.

“Dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Tassa dhammesu dhammānupassino viharato dhammā pariññātā honti. Dhammānaṃ pariññātattā amataṃ sacchikataṃ hotī”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［三八］ 第八 遍知

二 “诸比丘！有四种念住。是哪四种呢？

三 诸比丘！在此，有比丘，于身随观身，保持热忱、正知、正念，调伏世间的贪欲和忧愁而住。当他如此于身随观身而住时，身就被完全理解（遍知）了。通过完全理解身，就证悟了不死（涅槃）。

四 于受随观受……受就被完全理解了。通过完全理解受，就证悟了不死。

五 于心随观心……心就被完全理解了。通过完全理解心，就证悟了不死。

六 于法随观法，保持热忱、正知、正念，调伏世间的贪欲和忧愁而住。当他如此于法随观法而住时，法就被完全理解了。通过完全理解法，就证悟了不死。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/3. Satipaṭṭhānasaṃyutta 念住相应 (SN 47, 367-470)/3.4 Ananussutavagga 未闻品 (SN 47.31-40, 397-406)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.9 Bhāvanāsutta 修习 (SN 47.39, 405)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Bhāvanāsuttaṃ

405. “Catunnaṃ, bhikkhave, satipaṭṭhānānaṃ bhāvanaṃ desessāmi. Taṃ suṇātha”. “Katamā, bhikkhave, catunnaṃ satipaṭṭhānānaṃ bhāvanā? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ayaṃ kho, bhikkhave, catunnaṃ satipaṭṭhānānaṃ bhāvanā”ti. Navamaṃ.

☸---------------------------------------------------------------------

［三九］ 第九 修习

二 “各位比丘！我要解说四念住的修习，请仔细听。

各位比丘！如何是修习四念住呢？

三 各位比丘！在这里，有比丘在身上随观身相，保持热忱、正知、具念，调伏世间的贪欲和忧恼而安住；

对于感受......对于心......对于诸法随观法相，保持热忱、正知、具念，调伏世间的贪欲和忧恼而安住。

四 各位比丘！这就是修习四念住。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/3. Satipaṭṭhānasaṃyutta 念住相应 (SN 47, 367-470)/3.4 Ananussutavagga 未闻品 (SN 47.31-40, 397-406)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.10 Vibhaṅgasutta 解说念住 (SN 47.40, 406)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Vibhaṅgasuttaṃ

406. “Satipaṭṭhānañca vo, bhikkhave, desessāmi satipaṭṭhānabhāvanañca satipaṭṭhānabhāvanāgāminiñca paṭipadaṃ. Taṃ suṇātha”. “Katamañca, bhikkhave, satipaṭṭhānaṃ? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati…pe… citte cittānupassī viharati…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Idaṃ vuccati, bhikkhave, satipaṭṭhānaṃ”.

“Katamā ca, bhikkhave, satipaṭṭhānabhāvanā? Idha, bhikkhave, bhikkhu samudayadhammānupassī kāyasmiṃ viharati, vayadhammānupassī kāyasmiṃ viharati, samudayavayadhammānupassī kāyasmiṃ viharati, ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Samudayadhammānupassī vedanāsu viharati…pe… samudayadhammānupassī citte viharati… samudayadhammānupassī dhammesu viharati, vayadhammānupassī dhammesu viharati, samudayavayadhammānupassī dhammesu viharati, ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ayaṃ vuccati, bhikkhave, satipaṭṭhānabhāvanā.

“Katamā ca, bhikkhave, satipaṭṭhānabhāvanāgāminī paṭipadā? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. Ayaṃ vuccati, bhikkhave, satipaṭṭhānabhāvanāgāminī paṭipadā”ti. Dasamaṃ.

Ananussutavaggo catuttho.

Tassuddānaṃ –

Ananussutaṃ virāgo, viraddho bhāvanā sati;

Aññā chandaṃ pariññāya, bhāvanā vibhaṅgena cāti.

☸---------------------------------------------------------------------

［四十］ 第十 解说念住

二 “各位比丘！我要为你们解说念住、念住的修习、以及导向念住修习的道路，请仔细听。

三 各位比丘！什么是念住呢？

各位比丘！在这里，有比丘在身上随观身相，保持热忱、正知、具念，调伏世间的贪欲和忧恼而安住；

对于感受……对于心……对于诸法随观法相，保持热忱、正知、具念，调伏世间的贪欲和忧恼而安住。

各位比丘！这称为念住。

四 各位比丘！什么是念住的修习呢？

各位比丘！在这里，有比丘随观身的集起之法……随观身的坏灭之法……随观身的集起与坏灭之法，保持热忱、

正知、具念，调伏世间的贪欲和忧恼而安住；随观感受的集起之法……感受的坏灭之法……随观感受的集起与坏灭之法，

保持热忱、正知、具念，调伏世间的贪欲和忧恼而安住；随观心的[集起之法……随观心的坏灭之法……随观心

的集起与坏灭之法，保持热忱、正知、具念，调伏世间的贪欲和忧恼而安住；随观诸法的集起之法……随观诸法的坏灭之法

……随观诸法的集起与坏灭之法]，保持热忱、正知、具念，调伏世间的贪欲和忧恼而安住。

各位比丘！这称为念住的修习。

五 各位比丘！什么是导向念住修习的道路呢？

就是这神圣的八正道，即：正见[、正思维、正语、正业、正命、正精进、正念]、正

定。

各位比丘！这称为导向念住修习的道路。”

第四 未闻品（完）

本品的摄颂是：

未闻离贪失

修习与正念

彻悟欲遍知

修习解说十

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/3. Satipaṭṭhānasaṃyutta 念住相应 (SN 47, 367-470)/3.5 Amatavagga 不死品 (SN 47.41-50, 407-416)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.1 Amatasutta 不死 (SN 47.41, 407)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Amatavaggo

1. Amatasuttaṃ

407. Sāvatthinidānaṃ. “Catūsu, bhikkhave, satipaṭṭhānesu suppatiṭṭhitacittā viharatha. Mā vo amataṃ panassa. Katamesu catūsu? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Imesu, bhikkhave, catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharatha. Mā vo amataṃ panassā”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第五 不死品

［四一］ 第一 不死

一 舍卫城因缘。

二 “各位比丘！你们应当将心稳固地安住于四念住，不要错失不死（涅槃）。是哪四个呢？

三 各位比丘！在这里，有比丘在身上随观身相，保持热忱、正知、具念，调伏世间的贪欲和忧恼而安住；

对于感受......对于心......对于诸法随观法相，保持热忱、正知、具念，调伏世间的贪欲和忧恼而安住。

四 各位比丘！你们应当将心稳固地安住于这四念住，不要错失不死（涅槃）。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/3. Satipaṭṭhānasaṃyutta 念住相应 (SN 47, 367-470)/3.5 Amatavagga 不死品 (SN 47.41-50, 407-416)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.2 Samudayasutta 集起 (SN 47.42, 408)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Samudayasuttaṃ

408. “Catunnaṃ, bhikkhave, satipaṭṭhānānaṃ samudayañca atthaṅgamañca desessāmi.”

“各位比丘！我要解说四念住的生起与灭去，请仔细听。”

☼ 【观察念觉支 ─➢ 四种贪欲之集起】

“Taṃ suṇātha. Ko ca, bhikkhave, kāyassa samudayo?

“各位比丘！什么是身的生起呢？

Āhārasamudayā kāyassa samudayo; āhāranirodhā kāyassa atthaṅgamo.

➊ 通过食物的生起，身体生起；通过食物的灭去，身体灭去。

Phassasamudayā vedanānaṃ samudayo; phassanirodhā vedanānaṃ atthaṅgamo.

➋ 通过接触的生起，感受生起；通过接触的灭去，感受灭去。

Nāmarūpasamudayā cittassa samudayo; nāmarūpanirodhā cittassa atthaṅgamo.

➌ 通过名色的生起，心生起；通过名色的灭去，心灭去。

Manasikārasamudayā dhammānaṃ samudayo; manasikāranirodhā dhammānaṃ atthaṅgamo”ti. Dutiyaṃ.

➍ 通过作意的生起，诸法生起；通过作意的灭去，诸法灭去。”

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/3. Satipaṭṭhānasaṃyutta 念住相应 (SN 47, 367-470)/3.5 Amatavagga 不死品 (SN 47.41-50, 407-416)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.3 Maggasutta 道 (SN 47.43, 409)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Maggasuttaṃ

409. Sāvatthinidānaṃ. Tatra kho bhagavā bhikkhū āmantesi – “ekamidāhaṃ, bhikkhave, samayaṃ uruvelāyaṃ viharāmi najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho. Tassa mayhaṃ, bhikkhave, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘ekāyano ayaṃ maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ – cattāro satipaṭṭhānā’”.

“Katame cattāro? Kāye vā bhikkhu kāyānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu vā bhikkhu vedanānupassī vihareyya…pe… citte vā bhikkhu cittānupassī vihareyya…pe… dhammesu vā bhikkhu dhammānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ekāyano ayaṃ maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ – cattāro satipaṭṭhānā”ti.

“Atha kho, bhikkhave, brahmā sahampati mama cetasā cetoparivitakkamaññāya – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – brahmaloke antarahito mama purato pāturahosi. Atha kho, bhikkhave, brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā yenāhaṃ tenañjaliṃ paṇāmetvā maṃ etadavoca – ‘evametaṃ, bhagavā, evametaṃ, sugata! Ekāyano ayaṃ, bhante, maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ – cattāro satipaṭṭhānā’”.

“Katame cattāro? Kāye vā, bhante, bhikkhu kāyānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu vā…pe… citte vā …pe… dhammesu vā, bhante, bhikkhu dhammānupassī vihareyya ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ekāyano ayaṃ, bhante, maggo sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ – cattāro satipaṭṭhānā”ti.

“Idamavoca, bhikkhave, brahmā sahampati. Idaṃ vatvā athāparaṃ etadavoca –

‘Ekāyanaṃ jātikhayantadassī, maggaṃ pajānāti hitānukampī;

Etena maggena tariṃsu pubbe, tarissanti ye ca taranti oghan’”ti. tatiyaṃ;

☸---------------------------------------------------------------------

［四三］ 第三 道

一 舍卫城因缘。

二 那时，世尊告诉各位比丘：

各位比丘！那时，我在优楼频螺的尼连禅河边，阿阇波罗尼拘律树下，刚证得正等觉时。

三 各位比丘！我独自在静处禅思时，生起了这样的心念：

“‘这是唯一的道路，能使众生清净，超越愁悲，灭除苦忧，证得真理，实现涅槃，这就是四念住。’

是哪四个呢？ 比丘‘在身上随观身相，保持热忱、正知、具念，调伏世间的贪欲和忧恼而安住。

对于感受随观感受，保持热忱、正知、具念，调伏世间的贪欲和忧恼而安住。

对于心随观心，保持热忱、正知、具念，调伏世间的贪欲和忧恼而安住。

对于诸法随观法相，保持热忱、正知、具念，调伏世间的贪欲和忧恼而安住。’

这唯一的道路，能使众生清净，超越愁悲，灭除苦忧，证得真理，实现涅槃，这就是四念住。”

四 各位比丘！那时，娑婆世界主梵天萨恒帕提以心了知我心中的思念，就像强壮的人伸直弯曲的手臂，或弯曲伸直的手臂那样迅速地——从梵天界消失，出现在我的面前。

五 各位比丘！那时，娑婆世界主梵天萨恒帕提将上衣披在一肩，向我合掌，对我说：

“确实如此，世尊！确实如此，善逝！大德！这是唯一的道路，能使众生清净，超越愁悲，灭除苦忧，证得真理，实现涅槃，这就是四念住。是哪四个呢？

大德！比丘‘在身上随观身相，保持热忱、正知、具念，调伏世间的贪欲和忧恼而安住。

对于感受随观感受，保持热忱、正知、具念，调伏世间的贪欲和忧恼而安住。

对于心随观心，保持热忱、正知、具念，调伏世间的贪欲和忧恼而安住。

对于诸法随观法相，保持热忱、正知、具念，调伏世间的贪欲和忧恼而安住。’

大德！这唯一的道路，能使众生清净，超越愁悲，灭除苦忧，证得真理，实现涅槃，这就是四念住。”

六 各位比丘！娑婆世界主梵天萨恒帕提这样说，说完之后，又接着说道：

“‘洞见生死尽头者，

了知此唯一道利众生；

依此道，过去、未来、

现在，皆得度瀑流。’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/3. Satipaṭṭhānasaṃyutta 念住相应 (SN 47, 367-470)/3.5 Amatavagga 不死品 (SN 47.41-50, 407-416)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.4 Satisutta 正念 (SN 47.44, 410)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Satisuttaṃ

410. “Sato, bhikkhave, bhikkhu vihareyya. Ayaṃ vo amhākaṃ anusāsanī. Kathañca, bhikkhave, bhikkhu sato hoti? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Evaṃ kho, bhikkhave, bhikkhu sato hoti. Sato, bhikkhave, bhikkhu vihareyya. Ayaṃ vo amhākaṃ anusāsanī”ti. Catutthaṃ.

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［四四］ 第四 正念

一 舍卫城因缘。

二 “各位比丘！比丘应当保持正念而安住。这是我对你们的教导。

三 各位比丘！比丘如何是保持正念呢？

各位比丘！在这里，有比丘——

‘在身上随观身相，保持热忱、正知、具念，调伏世间的贪欲和忧恼而安住。

对于感受随观感受，保持热忱、正知、具念，调伏世间的贪欲和忧恼而安住。

对于心随观心，保持热忱、正知、具念，调伏世间的贪欲和忧恼而安住。

对于诸法随观法相，保持热忱、正知、具念，调伏世间的贪欲和忧恼而安住。’

各位比丘！像这样，比丘就是保持正念。

四 各位比丘！比丘应当保持正念而安住。这是我对你们的教导。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/3. Satipaṭṭhānasaṃyutta 念住相应 (SN 47, 367-470)/3.5 Amatavagga 不死品 (SN 47.41-50, 407-416)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.5 Kusalarāsisutta 善聚 (SN 47.45, 411)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Kusalarāsisuttaṃ

411. “‘Kusalarāsī’ti, bhikkhave, vadamāno cattāro satipaṭṭhāne sammā vadamāno vadeyya. Kevalo hāyaṃ, bhikkhave, kusalarāsi, yadidaṃ – cattāro satipaṭṭhānā.

“Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… cittānupassī…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. ‘Kusalarāsī’ti, bhikkhave, vadamāno ime cattāro satipaṭṭhāne sammā vadamāno vadeyya. Kevalo hāyaṃ, bhikkhave, kusalarāsi, yadidaṃ – cattāro satipaṭṭhānā”ti. Pañcamaṃ.

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［四五］ 第五 善聚

二 “各位比丘！若要正确地说什么是‘善的积聚’，就应该说是四念住。各位比丘！这完全的善的积聚，就是四念住。是哪四个呢？

三 各位比丘！在这里，有比丘——

‘在身上随观身相，保持热忱、正知、具念，调伏世间的贪欲和忧恼而安住。

对于感受随观感受，保持热忱、正知、具念，调伏世间的贪欲和忧恼而安住。

对于心随观心，保持热忱、正知、具念，调伏世间的贪欲和忧恼而安住。

对于诸法随观法相，保持热忱、正知、具念，调伏世间的贪欲和忧恼而安住。’

四 各位比丘！若要正确地说什么是‘善的积聚’，就应该说是这四念住。各位比丘！这完全的善的积聚，就是这四念住。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/3. Satipaṭṭhānasaṃyutta 念住相应 (SN 47, 367-470)/3.5 Amatavagga 不死品 (SN 47.41-50, 407-416)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.6 Pātimokkhasaṃvarasutta 波罗提木叉 (SN 47.46, 412)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Pātimokkhasaṃvarasuttaṃ

412. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca –

“Sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti. “Tasmātiha tvaṃ, bhikkhu, ādimeva visodhehi kusalesu dhammesu. Ko cādi kusalānaṃ dhammānaṃ? Idha tvaṃ, bhikkhu, pātimokkhasaṃvarasaṃvuto viharāhi ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhassu sikkhāpadesu. Yato kho tvaṃ, bhikkhu, pātimokkhasaṃvarasaṃvuto viharissasi ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī samādāya sikkhissu sikkhāpadesu; tato tvaṃ, bhikkhu, sīlaṃ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne bhāveyyāsi”.

“Katame cattāro? Idha tvaṃ, bhikkhu, kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Yato kho tvaṃ, bhikkhu, sīlaṃ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṃ bhāvessasi, tato tuyhaṃ, bhikkhu, yā ratti vā divaso vā āgamissati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihānī”ti.

Atha kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho so bhikkhu eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. “Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi. Aññataro ca pana so bhikkhu arahataṃ ahosīti. Chaṭṭhaṃ.

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［四六］ 第六 波罗提木叉

二 那时，有一位比丘来到世尊那里......（省略）... 坐在一边的这位比丘对世尊说：

三 “大德！请世尊为我简略地说法，我听了世尊的法后，愿能独自远离，不放逸，保持热忱，精进努力地安住。”

“那么，比丘！你首先应当净化善法的开端。什么是善法的开端呢？

四 比丘！在这里，你应当通过波罗提木叉的律仪来防护自己，行为和活动范围[皆合规范]，对微小的过错也视为危险，领受并学习各种学处。比丘！当你通过波罗提木叉的律仪来防护自己，行为和活动范围[皆合规范]，对微小的过错也视为危险，领受并学习各种学处时；那时，比丘！你应当依靠戒律、立足于戒律来修习四念住。是哪四个呢？

五 比丘！在这里，你‘在身上随观身相，保持热忱、正知、具念，调伏世间的贪欲和忧恼而安住。

对于感受随观感受，保持热忱、正知、具念，调伏世间的贪欲和忧恼而安住。

对于心随观心，保持热忱、正知、具念，调伏世间的贪欲和忧恼而安住。

对于诸法随观法相，保持热忱、正知、具念，调伏世间的贪欲和忧恼而安住。’

六 比丘！当你依靠戒律、立足于戒律，像这样修习这四念住时，比丘！那么你无论是黑夜还是白昼到来，都只应期望善法的增长，而不是减损。”

七 那时，那位比丘对世尊的话感到欢喜、随喜，从座位上起来，顶礼世尊后，右绕三匝，然后离去。

八 于是，那位比丘独自远离，不放逸，保持热忱，精进努力地安住，不久之后——善男子为此从家庭生活出家、进入非家庭生活，那无上的梵行终极目标，就在此生中，自己证知、实现、达到后安住：“生死已尽，梵行已立，应作已办，不再有后世轮回！”他完全了知。

九 那位比丘成为了一位阿罗汉。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/3. Satipaṭṭhānasaṃyutta 念住相应 (SN 47, 367-470)/3.5 Amatavagga 不死品 (SN 47.41-50, 407-416)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.7 Duccaritasutta 恶行 (SN 47.47, 413)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Duccaritasuttaṃ

413. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami…pe… “sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti. “Tasmātiha tvaṃ, bhikkhu, ādimeva visodhehi kusalesu dhammesu. Ko cādi kusalānaṃ dhammānaṃ? Idha tvaṃ, bhikkhu, kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāvessasi. Vacīduccaritaṃ pahāya vacīsucaritaṃ bhāvessasi. Manoduccaritaṃ pahāya manosucaritaṃ bhāvessasi. Yato kho tvaṃ, bhikkhu, kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāvessasi, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāvessasi, manoduccaritaṃ pahāya manosucaritaṃ bhāvessasi, tato tvaṃ, bhikkhu, sīlaṃ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne bhāveyyāsi”.

“Katame cattāro? Idha tvaṃ, bhikkhu, kāye kāyānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharāhi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Yato kho tvaṃ, bhikkhu, sīlaṃ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṃ bhāvessasi, tato tuyhaṃ, bhikkhu, yā ratti vā divaso vā āgamissati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihānī”ti…pe… aññataro ca pana so bhikkhu arahataṃ ahosīti. Sattamaṃ.

☸---------------------------------------------------------------------

［四七］ 第七 恶行

二 那时，有一位比丘来到世尊那里......（省略）... 坐在一边的这位比丘对世尊说：

三 “大德！请世尊为我简略地说法，我听了世尊的法后，愿能独自远离，不放逸，保持热忱，精进努力地安住。”

“那么，比丘！你首先应当净化善法的开端。什么是善法的开端呢？

四 比丘！在这里，你应当‘断除身恶行，修习身善行；断除语恶行，修习语善行；断除意恶行，修习意善行。’比丘！当你‘断除身恶行，修习身善行；断除语恶行，修习语善行；断除意恶行，修习意善行。’时，比丘！那时你应当依靠戒律、立足于戒律，来修习四念住。是哪四个呢？

五 比丘！在这里，你——

‘在身上随观身相，保持热忱、正知、具念，调伏世间的贪欲和忧恼而安住。

对于感受随观感受，保持热忱、正知、具念，调伏世间的贪欲和忧恼而安住。

对于心随观心，保持热忱、正知、具念，调伏世间的贪欲和忧恼而安住。

对于诸法随观法相，保持热忱、正知、具念，调伏世间的贪欲和忧恼而安住。’

六 比丘！当你依靠戒律、立足于戒律，像这样修习这四念住时，比丘！那么你无论是黑夜还是白昼到来，都只应期望善法的增长，而不是减损。”

七～八 那时，那位比丘对世尊的话感到欢喜、随喜，从座位上起来，顶礼世尊后，右绕三匝，然后离去。于是，那位比丘独自远离，不放逸，保持热忱，精进努力地安住，不久之后——善男子为此从家庭生活出家、进入非家庭生活，那无上的梵行终极目标，就在此生中，自己证知、实现、达到后安住：“生死已尽，梵行已立，应作已办，不再有后世轮回！”他完全了知。

九 那位比丘成为了一位阿罗汉。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/3. Satipaṭṭhānasaṃyutta 念住相应 (SN 47, 367-470)/3.5 Amatavagga 不死品 (SN 47.41-50, 407-416)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.8 Mittasutta 友 (SN 47.48, 414)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Mittasuttaṃ

414. “Ye, bhikkhave, anukampeyyātha, ye ca kho sotabbaṃ maññeyyuṃ mittā vā amaccā vā ñātī vā sālohitā vā, te vo, bhikkhave, catunnaṃ satipaṭṭhānānaṃ bhāvanāya samādapetabbā nivesetabbā patiṭṭhāpetabbā.

“Katamesaṃ, catunnaṃ? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ye, bhikkhave, anukampeyyātha, ye ca sotabbaṃ maññeyyuṃ mittā vā amaccā vā ñātī vā sālohitā vā, te vo, bhikkhave, imesaṃ catunnaṃ satipaṭṭhānānaṃ bhāvanāya samādapetabbā nivesetabbā patiṭṭhāpetabbā”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［四八］ 第八 友

一 舍卫城因缘。

二 “各位比丘！对于那些你们所怜悯的、以及那些你们认为会听从的朋友、同事、亲戚或血亲，各位比丘！

你们应当劝导他们，引导他们，使他们确立于四念住的修习。是哪四个呢？

三 各位比丘！在这里，比丘在身上随观身相，保持热忱、正知、具念，调伏世间的贪欲和忧恼而安住；

对于感受......对于心......对于诸法随观法相，保持热忱、正知、具念，调伏世间的贪欲和忧恼而安住。

四 各位比丘！对于那些你们所怜悯的、以及那些你们认为会听从的朋友、同事、亲戚或血亲，各位比丘！

你们应当劝导他们，引导他们，使他们确立于这四念住的修习。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/3. Satipaṭṭhānasaṃyutta 念住相应 (SN 47, 367-470)/3.5 Amatavagga 不死品 (SN 47.41-50, 407-416)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.9 Vedanāsutta 受 (SN 47.49, 415)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Vedanāsuttaṃ

415. “Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā – imā kho, bhikkhave, tisso vedanā. Imāsaṃ kho, bhikkhave, tissannaṃ vedanānaṃ pariññāya cattāro satipaṭṭhānā bhāvetabbā.

“Katame cattāro? Idha bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Imāsaṃ kho, bhikkhave, tissannaṃ vedanānaṃ pariññāya ime cattāro satipaṭṭhānā bhāvetabbā”ti. Navamaṃ.

☸---------------------------------------------------------------------

［四九］ 第九 受

一 舍卫城因缘。

二 “各位比丘！有这三种感受。是哪三种呢？乐受、苦受、不苦不乐受。各位比丘！此

为三种感受。

三 各位比丘！为了彻底了知这三种感受，应当修习四念住。是哪四个呢？

四 各位比丘！在这里，比丘在身上随观身相，保持热忱、正知、具念，调伏世间的贪欲和忧恼而安住；

对于感受......对于心......对于诸法随观法相，保持热忱、正知、具念，调伏世间的贪欲和忧恼而安住。

五 各位比丘！为了彻底了知这三种感受，应当修习这四念住。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/3. Satipaṭṭhānasaṃyutta 念住相应 (SN 47, 367-470)/3.5 Amatavagga 不死品 (SN 47.41-50, 407-416)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.10 Āsavasutta 漏 (SN 47.50, 416)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Āsavasuttaṃ

416. “Tayome, bhikkhave āsavā. Katame tayo? Kāmāsavo, bhavāsavo, avijjāsavo – ime kho, bhikkhave, tayo āsavā. Imesaṃ kho, bhikkhave, tiṇṇannaṃ āsavānaṃ pahānāya cattāro satipaṭṭhānā bhāvetabbā.

“Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Imesaṃ kho, bhikkhave, tiṇṇannaṃ āsavānaṃ pahānāya ime cattāro satipaṭṭhānā bhāvetabbā”ti. Dasamaṃ.

Amatavaggo pañcamo.

Tassuddānaṃ –

Amataṃ samudayo maggo, sati kusalarāsi ca;

Pātimokkhaṃ duccaritaṃ, mittavedanā āsavena cāti.

☸---------------------------------------------------------------------

［五十］ 第十 漏

二 “各位比丘！有这三种漏。是哪三种呢？欲漏、有漏、无明漏。各位比丘！此为

三种漏。

三 各位比丘！为了断除这三种漏，应当修习四念住。是哪四个呢？

四 各位比丘！在这里，比丘在身上随观身相，保持热忱、正知、具念，调伏世间的贪欲和忧恼而安住；

对于感受......对于心......对于诸法随观法相，保持热忱、正知、具念，调伏世间的贪欲和忧恼而安住。

五 各位比丘！为了断除这三种漏，应当修习这四念住。”

第五 不死品（完）

本品的摄颂是：

不死集起道

正念与善聚

波罗提木叉

恶行友受漏

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/3. Satipaṭṭhānasaṃyutta 念住相应 (SN 47, 367-470)/3.6 Gaṅgāpeyyālavagga 恒河中略品 (SN 47.51-62, 417-428)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.6.1--12 Gaṅgānadīādisuttadvādasaka 恒河等十二经 (SN 47.51-62, 417-428)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Gaṅgāpeyyālavaggo

1-12. Gaṅgānadīādisuttadvādasakaṃ

417-428. “Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; evameva kho, bhikkhave, bhikkhu cattāro satipaṭṭhāne bhāvento cattāro satipaṭṭhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.

“Kathañca, bhikkhave, bhikkhu cattāro satipaṭṭhāne bhāvento cattāro satipaṭṭhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Evaṃ kho, bhikkhave, bhikkhu cattāro satipaṭṭhāne bhāvento cattāro satipaṭṭhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti vitthāretabbaṃ.

Gaṅgāpeyyālavaggo chaṭṭho.

Tassuddānaṃ –

Cha pācīnato ninnā, cha ninnā ca samuddato;

Ete dve cha dvādasa honti, vaggo tena pavuccatīti.

☸---------------------------------------------------------------------

第六 恒河广说

［五一～六二］第一～十二

二 “诸比丘！譬如恒河趋向东方，［倾向东方，流入东方。］诸比丘！就像这样，比丘

修习四念住、［多修四念住，就会趋向涅槃、倾向涅槃、］流入涅槃。

三 诸比丘！比丘如何修习四念住、多修四念住，才能趋向涅槃、倾向涅槃、流入

涅槃呢？

四 诸比丘！在此，有比丘在身体方面观察身体，保持热忱、正知、正念，调伏世间的贪婪和忧愁而安住；

在感受方面……在心方面……在法方面观察法，保持热忱、正知、正念，调伏世间的贪婪和忧愁而安住。

诸比丘！比丘像这样修习四念住、多修四念住，就会趋向涅槃、倾向涅槃、流

入涅槃。”

摄颂说：

趋向东有六

趋向海有六

二六一十二

以此说本品

如果要详细解说恒河，应当用念住来详细解说。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/3. Satipaṭṭhānasaṃyutta 念住相应 (SN 47, 367-470)/3.7 Appamādavagga 不放逸品 (SN 47.63-72, 429-438)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.7.1--10 Tathāgatādisutta 如来等十经 (SN 47.63-72, 429-438)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Appamādavaggo

1-10. Tathāgatādisuttadasakaṃ

429-438. Yāvatā, bhikkhave, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vāti vitthāretabbaṃ.

Appamādavaggo sattamo.

Tassuddānaṃ –

Tathāgataṃ padaṃ kūṭaṃ, mūlaṃ sāro ca vassikaṃ;

Rājā candimasūriyā, vatthena dasamaṃ padanti.

☸---------------------------------------------------------------------

第七 不放逸品

［六三～七二］第一～十 如来等十经

如来与足迹

屋顶与根核

夏生花王月

日衣等十句

以念住详细解说不放逸品、念住品。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/3. Satipaṭṭhānasaṃyutta 念住相应 (SN 47, 367-470)/3.8 Balakaraṇīyavagga 力所作品 (SN 47.73-84, 439-450)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.8.1--12 Balādisutta 力喻等十二经 (SN 47.73-84, 439-450)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Balakaraṇīyavaggo

1-12. Balādisuttadvādasakaṃ

439-450. Seyyathāpi, bhikkhave, ye keci balakaraṇīyā kammantā karīyantīti vitthāretabbaṃ.

Balakaraṇīyavaggo aṭṭhamo.

Tassuddānaṃ –

Balaṃ bījañca nāgo ca, rukkho kumbhena sūkiyā;

Ākāsena ca dve meghā, nāvā āgantukā nadīti.

☸---------------------------------------------------------------------

第八 力所作品

［七三～八二］第一～十

果与种子龙

树木与瓶芒

虚空与客河

力所作品（终）

以念住可详细解说于品。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/3. Satipaṭṭhānasaṃyutta 念住相应 (SN 47, 367-470)/3.9 Esanāvagga 寻求解品 (SN 47.85-94, 451-460)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.9.1--10 Esanādisutta 寻求解等十经 (SN 47.85-94, 451-460)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Esanāvaggo

1-10. Esanādisuttadasakaṃ

451-460. “Tisso imā, bhikkhave, esanā. Katamā tisso? Kāmesanā, bhavesanā, brahmacariyesanā”ti vitthāretabbaṃ.

Esanāvaggo navamo.

Tassuddānaṃ –

Esanā vidhā āsavo, bhavo ca dukkhatā tisso;

Khilaṃ malañca nīgho ca, vedanā taṇhā tasināya cāti.

☸---------------------------------------------------------------------

第九 寻求解品

［八五～九四］第一～十 寻求解等十经

（准于 道相应 Esanāvagga 寻求解品 一六一经～一七一经。）

寻求解与次第

漏与三苦碍

垢与舍与受

渴爱九寻求解

以念住可详细解说于品。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/3. Satipaṭṭhānasaṃyutta 念住相应 (SN 47, 367-470)/3.10 Oghavagga 暴流品 (SN 47.95-104, 461-470)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.10.1--10 Uddhambhāgiyādisutta 五上分结等十经 (SN 47.95-104, 461-470)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Oghavaggo

1-10. Uddhambhāgiyādisuttadasakaṃ

461-470. “Pañcimāni, bhikkhave, uddhambhāgiyāni saṃyojanāni. Katamāni pañca? Rūparāgo, arūparāgo, māno, uddhaccaṃ, avijjā – imāni kho, bhikkhave, pañcuddhambhāgiyāni saṃyojanāni. Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya cattāro satipaṭṭhānā bhāvetabbā.

“Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya ime cattāro satipaṭṭhānā bhāvetabbā”ti.

(Yathā maggasaṃyuttaṃ tathā satipaṭṭhānasaṃyuttaṃ vitthāretabbaṃ).

Oghavaggo dasamo.

Tassuddānaṃ –

Ogho yogo upādānaṃ, ganthā anusayena ca;

Kāmaguṇā nīvaraṇā, khandhā oruddhambhāgiyāti.

Satipaṭṭhānasaṃyuttaṃ tatiyaṃ.

☸---------------------------------------------------------------------

第十 暴流品

［九三～一O三）第一～九

第十 上分结

二 “诸比丘！有五种上分结。是哪五种呢？色贪、无色贪、慢、掉举、无明。

诸比丘！这就是五种上分结。

三 诸比丘！为了证知、遍知、灭尽、断除这五种上分结，应当修习四念住。是哪

四种呢？

四 诸比丘！在此，有比丘在身体方面观察身体，保持热忱、正知、正念，调伏世间的贪婪和忧愁而安住；

在感受方面……在心方面……在法方面观察法，保持热忱、正知、正念，调伏世间的贪婪和忧愁而安住。

五 诸比丘！为了证知、遍知、灭尽、断除这五种上分结，应当修习这四念住。”

摄颂说：

暴流与轭取

系缚随眠妙欲

盖蕴上下分。

暴流品（终）

以念住应当详细解说于品

如同详细解说道相应，详细解说念住相应。

第三念住相应（终）

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.1 Suddhikavagga 清净品 (SN 48.1-10, 471-480)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.1 Suddhikasutta 清净 (SN 48.1, 471)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Indriyasaṃyuttaṃ

根相应

1. Suddhikavaggo

清净品

1. Suddhikasuttaṃ

清净

471. Sāvatthinidānaṃ.

舍卫城因缘。［世尊开示说：］

“Pañcimāni, bhikkhave, indriyāni.

“诸比丘！有五根。

Katamāni pañca?

是哪五种呢？［就是：］

Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ –

信根、精进根、念根、定根、慧根。

imāni kho, bhikkhave, pañcindriyānī”ti.

诸比丘！这就是五根。”

Paṭhamaṃ.

清净 ～清净品‧第一经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.1 Suddhikavagga 清净品 (SN 48.1-10, 471-480)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.2 Paṭhamasotāpannasutta 预流之一 (SN 48.2, 472)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Paṭhamasotāpannasuttaṃ

预流之一

472. “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca?

“诸比丘！有五根。是哪五根呢？

Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ.

就是：信根、精进根、念根、定根、慧根。

Yato kho, bhikkhave, ariyasāvako imesaṃ pañcannaṃ indriyānaṃ assādañca [samudayañca atthaṅgamañca assādañca (syā. kaṃ. pī. ka.) saṃ. ni. 2.175] ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti –

诸比丘！圣弟子对于这五根的乐味、过患、出离，如实了知，

ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti.

诸比丘！这位圣弟子就称为预流，是不堕恶趣法、决定朝向正等觉。”

Dutiyaṃ.

预流之一 ～清净品‧第二经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.1 Suddhikavagga 清净品 (SN 48.1-10, 471-480)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.3 Dutiyasotāpannasutta 预流之二 (SN 48.3, 473)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Dutiyasotāpannasuttaṃ

预流之二

473. “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca?

“诸比丘！有五根。是哪五根呢？

Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ.

就是：信根、精进根、念根、定根、慧根。

Yato kho, bhikkhave, ariyasāvako imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti –

诸比丘！圣弟子对于这五根的生起、息灭、乐味、过患、出离，如实了知，

ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti.

诸比丘！这位圣弟子就称为预流，是不堕恶趣法、决定朝向正等觉。”

Tatiyaṃ.

预流之二 ～清净品‧第三经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.1 Suddhikavagga 清净品 (SN 48.1-10, 471-480)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.4 Paṭhamaarahantasutta 阿罗汉之一 (SN 48.4, 474)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Paṭhamaarahantasuttaṃ

阿罗汉之一

474. “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca?

“诸比丘！有五根。是哪五根呢？

Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ.

就是：信根、精进根、念根、定根、慧根。

Yato kho, bhikkhave, ariyasāvako imesaṃ pañcannaṃ indriyānaṃ assādañca [samudayañca atthaṅgamañca assādañca (syā. kaṃ. pī. ka.) saṃ. ni. 2.175] ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto hoti –

诸比丘！比丘对于这五根的乐味、过患、出离，如实了知后，无执取而解脱，

ayaṃ vuccati, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto”ti.

诸比丘！因此这位比丘被称为阿罗汉，烦恼已尽（漏尽）、梵行已立、应做的事已做完（所作已办）、卸下了重担、达到了自己的目标（逮得己利）、完全断除了导致再生的结缚（尽有结），通过正智而解脱。”

Catutthaṃ.

阿罗汉之一 ～清净品‧第四经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.1 Suddhikavagga 清净品 (SN 48.1-10, 471-480)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.5 Dutiyaarahantasutta 阿罗汉之二 (SN 48.5, 475)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Dutiyaarahantasuttaṃ

阿罗汉之二

475. “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca?

“诸比丘！有五根。是哪五根呢？

Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ.

就是：信根、精进根、念根、定根、慧根。

Yato kho, bhikkhave, bhikkhu imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto hoti –

诸比丘！比丘对于这五根的生起、息灭、乐味、过患、出离，如实了知后，无执取而解脱，

ayaṃ vuccati, bhikkhave, bhikkhu arahaṃ

诸比丘！因此这位比丘被称为阿罗汉。

khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto”ti.

烦恼已尽（漏尽）、梵行已立、应做的事已做完（所作已办）、卸下了重担、达到了自己的目标（逮得己利）、完全断除了导致再生的结缚（尽有结），通过正智而解脱。”

Pañcamaṃ.

阿罗汉之二 ～清净品‧第五经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.1 Suddhikavagga 清净品 (SN 48.1-10, 471-480)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.6 Paṭhamasamaṇabrāhmaṇasutta 沙门婆罗门之一 (SN 48.6, 476)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Paṭhamasamaṇabrāhmaṇasuttaṃ

沙门婆罗门之一

476. “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca?

“诸比丘！有五根。是哪五根呢？

Saddhindriyaṃ…pe… paññindriyaṃ.

就是：信根、精进根、念根、定根、慧根。

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṃ pañcannaṃ indriyānaṃ assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti,

诸比丘！任何沙门、婆罗门，对于这五根的生起、息灭、乐味、过患、出离，不能如实了知，

na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā,

诸比丘！那些沙门、婆罗门，我不承认他们是沙门中的沙门、婆罗门中的婆罗门。

na ca panete āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.

而且，那些具寿们对于沙门的意义、婆罗门的意义，在现世也不能亲自证知、实现、圆满具足而安住。

“Ye ca kho keci [ye ca kho te (syā. kaṃ. ka.) saṃ. ni. 2.174], bhikkhave, samaṇā vā brāhmaṇā vā imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānanti,

诸比丘！然而，任何沙门、婆罗门，对于这五根的生起、息灭、乐味、过患、出离，能够如实了知，

te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā;

诸比丘！那些沙门、婆罗门，我承认他们是沙门中的沙门、婆罗门中的婆罗门。

te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.

那些具寿们对于沙门的意义、婆罗门的意义，在现世能够亲自证知、实现、圆满具足而安住。”

Chaṭṭhaṃ.

沙门婆罗门之一 ～清净品‧第六经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.8.8 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.1 Suddhikavagga 清净品 (SN 48.1-10, 471-480)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.7 Dutiyasamaṇabrāhmaṇasutta 沙门婆罗门之二经 (SN 48.7, 477)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Dutiyasamaṇabrāhmaṇasuttaṃ

沙门婆罗门之二经

☆ 五根的四圣谛──苦集灭道。

➊ 苦圣谛，是知道五根、知道五根惭耻的意思；

➋ 集圣谛，是实践五根、增长五根资粮的意思；

➌ 灭圣谛，是圆满五根、经由五根而获得涅槃；

➍ 道圣谛，是五根圣道、奉行五根实践八正道。

477. “Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā

“诸比丘！任何沙门、婆罗门，

saddhindriyaṃ nappajānanti, saddhindriyasamudayaṃ nappajānanti, saddhindriyanirodhaṃ nappajānanti, saddhindriyanirodhagāminiṃ paṭipadaṃ nappajānanti;

不了知信根、不了知信根的生起、不了知信根的息灭、不了知导致信根息灭的道路；

vīriyindriyaṃ nappajānanti…pe…

不了知精进根、不了知精进根的生起、不了知精进根的息灭、不了知导致精进根息灭的道路；

satindriyaṃ nappajānanti …pe…

不了知念根、不了知念根的生起、不了知念根的息灭、不了知导致念根息灭的道路；

samādhindriyaṃ nappajānanti…pe…

不了知定根、不了知定根的生起、不了知定根的息灭、不了知导致定根息灭的道路；

paññindriyaṃ nappajānanti, paññindriyasamudayaṃ nappajānanti, paññindriyanirodhaṃ nappajānanti, paññindriyanirodhagāminiṃ paṭipadaṃ nappajānanti,

不了知慧根、不了知慧根的生起、不了知慧根的息灭、不了知导致慧根息灭的道路，

na me te, bhikkhave samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā,

诸比丘！那些沙门、婆罗门，我不承认他们是沙门中的沙门、婆罗门中的婆罗门。

na ca panete āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.

而且，那些具寿们对于沙门的意义、婆罗门的意义，在现世也不能亲自证知、实现、圆满具足而安住。

“Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā

诸比丘！然而，任何沙门、婆罗门，

saddhindriyaṃ pajānanti, saddhindriyasamudayaṃ pajānanti, saddhindriyanirodhaṃ pajānanti, saddhindriyanirodhagāminiṃ paṭipadaṃ pajānanti;

了知信根、了知信根的生起、了知信根的息灭、了知导致信根息灭的道路；

vīriyindriyaṃ pajānanti, vīriyindriyasamudayaṃ pajānanti, vīriyindriyanirodhaṃ pajānanti, vīriyindriyanirodhagāminiṃ paṭipadaṃ pajānanti;

了知精进根、了知精进根的生起、了知精进根的息灭、了知导致精进根息灭的道路；

satindriyaṃ pajānanti…pe…

了知念根、了知念根的生起、了知念根的息灭、了知导致念根息灭的道路；

samādhindriyaṃ pajānanti…pe…

了知定根、了知定根的生起、了知定根的息灭、了知导致定根息灭的道路；

paññindriyaṃ pajānanti, paññindriyasamudayaṃ pajānanti, paññindriyanirodhaṃ pajānanti, paññindriyanirodhagāminiṃ paṭipadaṃ pajānanti,

了知慧根、了知慧根的生起、了知慧根的息灭、了知导致慧根息灭的道路，

te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā,

诸比丘！那些沙门、婆罗门，我承认他们是沙门中的沙门、婆罗门中的婆罗门。

te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.

而且，那些具寿们对于沙门的意义、婆罗门的意义，在现世能够亲自证知、实现、圆满具足而安住。”

Sattamaṃ.

沙门婆罗门之二经 ～清净品‧第七经终

～《根相应‧清净品‧Dutiyasamaṇabrāhmaṇasutta 沙门婆罗门之二经》(SN 48.7, 477)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.8.8 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.1 Suddhikavagga 清净品 (SN 48.1-10, 471-480)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.8 Daṭṭhabbasutta 应观五根经 (SN 48.8, 478)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Daṭṭhabbasuttaṃ

应观五根经

☼ 【如何观察五根？ ─➢ 五根的内涵】

478. “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca?

“诸比丘，有五根。是哪五根呢？

Saddhindriyaṃ…pe… paññindriyaṃ.

诸比丘！这就是五根，即：‘信根、精进根、念根、定根、慧根。’

Kattha ca, bhikkhave, saddhindriyaṃ daṭṭhabbaṃ?

➊ 诸比丘！应当在哪里观察信根呢？

Catūsu sotāpattiyaṅgesu – ettha saddhindriyaṃ daṭṭhabbaṃ.

在‘四预流支’（① 亲近善知识——成就‘佛不坏信’、② 听闻正法——成就‘法不坏信’、③ 如理作意——成就‘僧不坏信’、④ 法随法行——成就‘戒不坏信’）中。应当在此观察信根。

Kattha ca, bhikkhave, vīriyindriyaṃ daṭṭhabbaṃ?

➋ 诸比丘！应当在哪里观察精进根呢？

Catūsu sammappadhānesu – ettha vīriyindriyaṃ daṭṭhabbaṃ.

在‘四正勤’（① 防恶、② 断恶、③ 修善、④ 成善）中。应当在此观察精进根。

Kattha ca, bhikkhave, satindriyaṃ daṭṭhabbaṃ?

➌ 诸比丘！应当在哪里观察念根呢？

Catūsu satipaṭṭhānesu – ettha satindriyaṃ daṭṭhabbaṃ.

在‘四念住’（① 身念住、② 受念住、③ 心念住、④ 法念住）中。应当在此观察念根。

Kattha ca, bhikkhave, samādhindriyaṃ daṭṭhabbaṃ?

➍ 诸比丘！应当在哪里观察定根呢？

Catūsu jhānesu – ettha samādhindriyaṃ daṭṭhabbaṃ.

在‘四禅那’（① 初禅、② 二禅、③ 三禅、④ 四禅）中。应当在此观察定根。

Kattha ca, bhikkhave, paññindriyaṃ daṭṭhabbaṃ?

➎ 诸比丘！应当在哪里观察慧根呢？

Catūsu ariyasaccesu – ettha paññindriyaṃ daṭṭhabbaṃ.

在‘四圣谛’（① 苦圣谛、② 集圣谛、③ 灭圣谛、④ 道圣谛）中。应当在此观察慧根。

Imāni kho, bhikkhave, pañcindriyānī”ti.

诸比丘！这就是五根。”

Aṭṭhamaṃ.

应观五根经 ～清净品‧第八经终

～《根相应‧清净品‧Daṭṭhabbasutta 应观五根经》(SN 48.8, 478)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.1 Suddhikavagga 清净品 (SN 48.1-10, 471-480)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.9 Paṭhamavibhaṅgasutta 解说五根之一 (SN 48.9, 479)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Paṭhamavibhaṅgasuttaṃ

解说五根之一

479. “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca?

“诸比丘，有五根。是哪五根呢？

Saddhindriyaṃ…pe… paññindriyaṃ.

就是：信根、精进根、念根、定根、慧根。

Katamañca, bhikkhave, saddhindriyaṃ?

诸比丘！什么是信根呢？

Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ –

诸比丘！在此，圣弟子有信心，对如来的觉悟坚信不疑：

‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti –

‘像这样，那位世尊是阿罗汉、正等觉、明行具足、善逝、世间解、无上士、调御丈夫、天人师、佛陀、世尊。’

idaṃ vuccati, bhikkhave, saddhindriyaṃ.

诸比丘！这称为信根。

“Katamañca, bhikkhave, vīriyindriyaṃ?

诸比丘！什么是精进根呢？

Idha, bhikkhave, ariyasāvako āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu –

诸比丘！在此，圣弟子发起精进而安住，为了断除种种不善法、为了具足种种善法，努力不懈、勇猛坚定，对于种种善法不放弃责任。

idaṃ vuccati, bhikkhave, vīriyindriyaṃ.

诸比丘！这称为精进根。

“Katamañca, bhikkhave, satindriyaṃ?

诸比丘！什么是念根呢？

Idha, bhikkhave, ariyasāvako satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā –

诸比丘！在此，圣弟子具足正念、成就最卓越的念与慧，对于很久以前所做的事、很久以前所说的话，都能忆念、回想起来。

idaṃ vuccati, bhikkhave, satindriyaṃ.

诸比丘！这称为念根。

“Katamañca, bhikkhave, samādhindriyaṃ?

诸比丘！什么是定根呢？

Idha, bhikkhave, ariyasāvako vossaggārammaṇaṃ karitvā labhati samādhiṃ, labhati cittassa ekaggataṃ –

诸比丘！在此，圣弟子以舍离（烦恼）为目标，获得定力、获得心的专注。

idaṃ vuccati, bhikkhave, samādhindriyaṃ.

诸比丘！这称为定根。

“Katamañca, bhikkhave, paññindriyaṃ?

诸比丘！什么是慧根呢？

Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya, sammā dukkhakkhayagāminiyā –

诸比丘！在此，圣弟子有智慧、具足了观察生灭的智慧，这智慧是圣洁的、能透彻的、能正确地导向苦的完全息灭。

idaṃ vuccati, bhikkhave, paññindriyaṃ. Imāni kho, bhikkhave, pañcindriyānī”ti.

诸比丘！这称为慧根。诸比丘！这就是五根。”

Navamaṃ.

解说五根之一 ～清净品‧第九经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.4.8 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.1 Suddhikavagga 清净品 (SN 48.1-10, 471-480)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.10 Dutiyavibhaṅgasutta 解说五根之二经 (SN 48.10, 480)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Dutiyavibhaṅgasuttaṃ

解说五根之二经

480. “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca?

“诸比丘，有五根。是哪五根呢？

Saddhindriyaṃ…pe… paññindriyaṃ.

就是：‘信根、精进根、念根、定根、慧根’。

诸比丘！这就是五根。（以下，说明修习五根的方法：）

【一】修习信根──

Katamañca, bhikkhave, saddhindriyaṃ?

诸比丘！什么是信根呢？

Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ –

诸比丘！在此，圣弟子有信心，坚信如来的觉悟：

‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti – idaṃ vuccati, bhikkhave, saddhindriyaṃ.

‘像这样，那位世尊是阿罗汉、正等觉、明行具足、善逝、世间解、无上士、调御丈夫、天人师、佛陀、世尊。’

诸比丘！这称为信根。

【二】修习精进根──

Katamañca, bhikkhave, vīriyindriyaṃ?

诸比丘！什么是精进根呢？

Idha, bhikkhave, ariyasāvako āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.

诸比丘！在此，圣弟子随时随地，发起精进而安住，断除种种不善法、圆满种种善法，对于种种善法，精勤熟练、勇猛坚定、永不放弃。

➊ So anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;

他下定决心，精进努力，振奋心志，全力以赴：‘➊ 防恶——防止未生起的恶行、不善心念’，让它们不生起；

➋ uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;

下定决心，精进努力，振奋心志，全力以赴：‘➋ 断恶——舍弃已生起的恶行、不善心念’，让它们永远断除；

➌ anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;

下定决心，精进努力，振奋心志，全力以赴：‘➌ 修善——开展未生起的善行及心念’，让它们生起；

➍ uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā [samāpattiyā (syā. kaṃ. ka.)] asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati – idaṃ vuccati, bhikkhave, vīriyindriyaṃ.

下定决心，精进努力，振奋心志，全力以赴：‘➍ 成善——保持已生起的善行及心念’，让它们不退失、不混乱、增长广大、修习圆满。

诸比丘！这称为精进根。

【三】修习念根──

Katamañca, bhikkhave, satindriyaṃ?

诸比丘！什么是念根呢？

Idha, bhikkhave, ariyasāvako satimā hoti paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā.

诸比丘！在此：‘圣弟子具足正念、成就最卓越的念与慧，对于很久以前所做的事、很久以前所说的话，都能忆念、回想起来。

So kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ;

➊ （随观身体：）他随时随地，在身体中，仔细地观察、即时地觉察（五蕴组成的）身体，持续保持热忱、正知、正念，以此——在（身心）世界中，应该可以除去（对世间的）贪爱和忧恼！

vedanāsu…pe… citte…pe…

➋ （随观感受：）他随时随地，在感受中，仔细地观察、即时地觉察（苦乐等）感受，持续保持热忱、正知、正念，以此——在（身心）世界中，应该可以除去（对世间的）贪爱和忧恼！

➌ （随观心意：）他随时随地，在内心中，仔细地观察、即时地觉察种种心意，持续保持热忱、正知、正念，以此——在（身心）世界中，应该可以除去（对世间的）贪爱和忧恼！

dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ – idaṃ vuccati, bhikkhave, satindriyaṃ.

➍ （随观诸法：）他随时随地，在诸法中，仔细地观察、即时地觉察佛法真理，持续保持热忱、正知、正念，以此——在（身心）世界中，应该可以除去（对世间的）贪爱和忧恼！’

诸比丘！这称为念根。

【四】修习定根──

Katamañca, bhikkhave, samādhindriyaṃ?

诸比丘！什么是定根呢？

Idha, bhikkhave, ariyasāvako vossaggārammaṇaṃ karitvā labhati samādhiṃ, labhati cittassa ekaggataṃ.

➊ 诸比丘！在此：‘圣弟子以舍弃（烦恼与执取）为所缘，获得定力、获得心的专注。

So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.

他远离种种感官欲乐、远离种种不善法，带着寻、带着伺，体验由远离而产生的喜与乐，进入并安住于初禅那。

Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.

➋ 寻与伺平息下去，内心变得宁静，心达到专一，没有寻、没有伺，体验由定而产生的喜与乐，进入并安住于第二禅那。

Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati.

➌ 远离了喜悦，安住于平静的舍心，保持正念、正知，身体感受到乐，正如圣者们所描述的那样：‘具足舍心、正念，安住于乐境’，进入并安住于第三禅那。

Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati –

➍ 断除了乐、断除了苦，并且先前已经灭除了喜与忧，体验到不苦不乐、由舍而带来的念的清净，进入并安住于第四禅那。’

idaṃ vuccati, bhikkhave, samādhindriyaṃ.

诸比丘！这称为定根。

【五】修习慧根──

Katamañca, bhikkhave, paññindriyaṃ?

诸比丘！什么是慧根呢？

Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya, sammā dukkhakkhayagāminiyā.

诸比丘！在此，圣弟子具足智慧：‘洞察五蕴的生起与息灭，具有圣者的、能透彻（实相）的、能正确地导向苦的完全息灭的智慧。

So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti – idaṃ vuccati, bhikkhave, paññindriyaṃ.

➊ 他如实地了知“这就是苦”，➋ 如实地了知“这就是苦的生起”，➌ 如实地了知“这就是苦的息灭”，➍ 如实地了知“这就是导向苦息灭的道路”。’

诸比丘！这称为慧根。

Imāni kho, bhikkhave, pañcindriyānī”ti.

诸比丘！这就是五根。”

Dasamaṃ.

解说五根之二经 ～清净品‧第十经终

～《根相应‧清净品‧Dutiyavibhaṅgasutta 解说五根之二经》(SN 48.10, 480)

Suddhikavaggo paṭhamo.

第一 清净品（终）

Tassuddānaṃ –

此品（十经）摄颂说：

Suddhikañceva dve sotā, arahantā apare duve;

清净二预流 二阿罗汉

Samaṇabrāhmaṇā daṭṭhabbaṃ, vibhaṅgā apare duveti.

沙门婆罗门 应观二解说

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.2 Mudutaravagga 软弱品 (SN 48.11-20, 481-490)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.1 Paṭilābhasutta 获得 (SN 48.11, 481)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Mudutaravaggo

软弱品

1. Paṭilābhasuttaṃ

获得

481. “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca?

“诸比丘！有五根。是哪五根呢？

Saddhindriyaṃ…pe… paññindriyaṃ…pe….

就是：信根、精进根、念根、定根、慧根。

Katamañca, bhikkhave, saddhindriyaṃ?

诸比丘！什么是信根呢？

Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ –

诸比丘！在此，圣弟子有信心，对如来的觉悟坚信不疑：

‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti –

‘像这样，那位世尊是阿罗汉、正等觉、明行具足、善逝、世间解、无上士、调御丈夫、天人师、佛陀、世尊。’

idaṃ vuccati, bhikkhave, saddhindriyaṃ.

诸比丘！这称为信根。

“Katamañca, bhikkhave, vīriyindriyaṃ?

诸比丘！什么是精进根呢？

Yaṃ kho, bhikkhave, cattāro sammappadhāne ārabbha vīriyaṃ paṭilabhati –

诸比丘！依靠（修习）四正勤而获得的精进。

idaṃ vuccati, bhikkhave, vīriyindriyaṃ.

诸比丘！这称为精进根。

“Katamañca, bhikkhave, satindriyaṃ?

诸比丘！什么是念根呢？

Yaṃ kho, bhikkhave, cattāro satipaṭṭhāne ārabbha satiṃ paṭilabhati –

诸比丘！依靠（修习）四念住而获得的正念。

idaṃ vuccati, bhikkhave, satindriyaṃ.

诸比丘！这称为念根。

“Katamañca, bhikkhave, samādhindriyaṃ?

诸比丘！什么是定根呢？

Idha, bhikkhave, ariyasāvako vossaggārammaṇaṃ karitvā labhati samādhiṃ, labhati cittassa ekaggataṃ – 诸比丘！在此，圣弟子以舍离（烦恼）为目标，获得定力、获得心的专注。

idaṃ vuccati, bhikkhave, samādhindriyaṃ.

诸比丘！这称为定根。

“Katamañca, bhikkhave, paññindriyaṃ?

诸比丘！什么是慧根呢？

Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā – 诸比丘！在此，圣弟子有智慧、具足了观察生灭的智慧，这智慧是圣洁的、能透彻的、能正确地导向苦的完全息灭。

idaṃ vuccati, bhikkhave, paññindriyaṃ.

诸比丘！这称为慧根。

Imāni kho, bhikkhave, pañcindriyānī”ti.

诸比丘！这就是五根。”

Paṭhamaṃ.

获得 ～软弱品‧第一经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.2 Mudutaravagga 软弱品 (SN 48.11-20, 481-490)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.2 Paṭhamasaṃkhittasutta 略说之一 (SN 48.12, 482)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Paṭhamasaṃkhittasuttaṃ

482. “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca?

“诸比丘！有五根。是哪五根呢？

Saddhindriyaṃ…pe… paññindriyaṃ –

就是：信根、精进根、念根、定根、慧根。

imāni kho, bhikkhave, pañcindriyāni.

诸比丘！这就是五根。

Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ samattā paripūrattā arahaṃ hoti,

诸比丘！对于这五根达到平衡、圆满的人，就是阿罗汉；

tato mudutarehi anāgāmī hoti,

比这（圆满程度）稍微软弱一些的，就是不还者（阿那含）；

tato mudutarehi sakadāgāmī hoti,

比这更软弱一些的，就是一来者（斯陀含）；

tato mudutarehi sotāpanno hoti,

比这更软弱一些的，就是预流者（须陀洹）；

tato mudutarehi dhammānusārī hoti,

比这更软弱一些的，就是随法行者；

tato mudutarehi saddhānusārī hotī”ti.

比这更软弱一些的，就是随信行者。”

Dutiyaṃ.

略说之一 ～软弱品‧第二经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.2 Mudutaravagga 软弱品 (SN 48.11-20, 481-490)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.3 Dutiyasaṃkhittasutta 略说之二 (SN 48.13, 483)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Dutiyasaṃkhittasuttaṃ

483. “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca?

“诸比丘！有五根。是哪五根呢？

Saddhindriyaṃ…pe… paññindriyaṃ –

就是：信根、精进根、念根、定根、慧根。

imāni kho, bhikkhave, pañcindriyāni.

诸比丘！这就是五根。

Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ samattā paripūrattā arahaṃ hoti,

诸比丘！对于这五根达到平衡、圆满的人，就是阿罗汉；

tato mudutarehi anāgāmī hoti,

比这（圆满程度）稍微软弱一些的，就是不还者（阿那含）；

tato mudutarehi sakadāgāmī hoti,

比这更软弱一些的，就是一来者（斯陀含）；

tato mudutarehi sotāpanno hoti,

比这更软弱一些的，就是预流者（须陀洹）；

tato mudutarehi dhammānusārī hoti,

比这更软弱一些的，就是随法行者；

tato mudutarehi saddhānusārī hoti.

比这更软弱一些的，就是随信行者。

Iti kho, bhikkhave, indriyavemattatā phalavemattatā hoti,

诸比丘！像这样，根据（五）根的差别，就有（圣）果的差别；

phalavemattatā puggalavemattatā”ti.

根据（圣）果的差别，就有（圣）人的差别。”

Tatiyaṃ.

略说之二 ～软弱品‧第三经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.2 Mudutaravagga 软弱品 (SN 48.11-20, 481-490)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.4 Tatiyasaṃkhittasutta 略说之三 (SN 48.14, 484)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Tatiyasaṃkhittasuttaṃ

☼ 【修习五根，不会白费 ─➢ 六种成就】

484. “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca?

“比丘们！有五根。是哪五种根呢？

Saddhindriyaṃ…pe… paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni.

就是：‘信根、精进根、念根、定根、慧根’。

比丘们！这就是五根。

Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ samattā paripūrattā arahaṃ hoti,

比丘们！➊ 对于这五根满足、圆满的人，就是‘阿罗汉’；

tato mudutarehi anāgāmī hoti,

➋ 比这些根差一些的，就是‘不还者’；

tato mudutarehi sakadāgāmī hoti,

➌ 比这些根差一些的，就是‘一来者’；

tato mudutarehi sotāpanno hoti,

➍ 比这些根差一些的，就是‘预流者’；

tato mudutarehi dhammānusārī hoti,

➎ 比这些根差一些的，就是‘随法行者’；

tato mudutarehi saddhānusārī hoti.

➏ 比这些根差一些的，就是‘随信行者’。

Iti kho, bhikkhave, paripūraṃ paripūrakārī ārādheti, padesaṃ padesakārī ārādheti.

比丘们！像这样，圆满修行的人，成就圆满；部分修行的人，成就部分。

‘Avañjhāni tvevāhaṃ, bhikkhave, pañcindriyānī’ti vadāmī”ti.

比丘们！我说：‘五根的修行是不会白费的。’”

Catutthaṃ.

略说之三 ～软弱品‧第四经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.2 Mudutaravagga 软弱品 (SN 48.11-20, 481-490)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.5 Paṭhamavitthārasutta 广说之一 (SN 48.15, 485)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Paṭhamavitthārasuttaṃ

485. “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca?

“比丘们！有五根。是哪五种根呢？

Saddhindriyaṃ…pe… paññindriyaṃ –

就是：信根、精进根、念根、定根、慧根。

imāni kho, bhikkhave, pañcindriyāni.

比丘们，这就是五根。

Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ samattā paripūrattā arahaṃ hoti,

比丘们！对于这五根满足、圆满的人，就是阿罗汉；

tato mudutarehi antarāparinibbāyī hoti,

比这些根差一些的，就是中般涅槃者；

tato mudutarehi upahaccaparinibbāyī hoti,

比这些根差一些的，就是生般涅槃者；

tato mudutarehi asaṅkhāraparinibbāyī hoti,

比这些根差一些的，就是无行般涅槃者；

tato mudutarehi sasaṅkhāraparinibbāyī hoti,

比这些根差一些的，就是有行般涅槃者；

tato mudutarehi uddhaṃsoto hoti akaniṭṭhagāmī,

比这些根差一些的，就是上流，去往色究竟天者；

tato mudutarehi sakadāgāmī hoti,

比这些根差一些的，就是一来者；

tato mudutarehi sotāpanno hoti,

比这些根差一些的，就是预流者；

tato mudutarehi dhammānusārī hoti,

比这些根差一些的，就是随法行者；

tato mudutarehi saddhānusārī hotī”ti.

比这些根差一些的，就是随信行者。”

Pañcamaṃ.

广说之一 ～软弱品‧第五经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.2 Mudutaravagga 软弱品 (SN 48.11-20, 481-490)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.6 Dutiyavitthārasutta 广说之二 (SN 48.16, 486)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Dutiyavitthārasuttaṃ

486. “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca?

“比丘们！有五根。是哪五种根呢？

Saddhindriyaṃ…pe… paññindriyaṃ –

就是：信根、精进根、念根、定根、慧根。

imāni kho, bhikkhave, pañcindriyāni.

比丘们！这就是五根。

Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ samattā paripūrattā arahaṃ hoti,

比丘们！对于这五根满足、圆满的人，就是阿罗汉；

tato mudutarehi antarāparinibbāyī hoti,

比这些根差一些的，就是中般涅槃者；

tato mudutarehi upahaccaparinibbāyī hoti,

比这些根差一些的，就是生般涅槃者；

tato mudutarehi asaṅkhāraparinibbāyī hoti,

比这些根差一些的，就是无行般涅槃者；

tato mudutarehi sasaṅkhāraparinibbāyī hoti,

比这些根差一些的，就是有行般涅槃者；

tato mudutarehi uddhaṃsoto hoti akaniṭṭhagāmī,

比这些根差一些的，就是上流，去往色究竟天者；

tato mudutarehi sakadāgāmī hoti,

比这些根差一些的，就是一来者；

tato mudutarehi sotāpanno hoti,

比这些根差一些的，就是预流者；

tato mudutarehi dhammānusārī hoti,

比这些根差一些的，就是随法行者；

tato mudutarehi saddhānusārī hoti.

比这些根差一些的，就是随信行者。

Iti kho, bhikkhave, indriyavemattatā phalavemattatā hoti,

比丘们！像这样，根据根的差别，就有果位的差别；

phalavemattatā puggalavemattatā hotī”ti.

根据果位的差别，就有人的差别。”

Chaṭṭhaṃ.

广说之二 ～软弱品‧第六经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.2 Mudutaravagga 软弱品 (SN 48.11-20, 481-490)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.7 Tatiyavitthārasutta 广说之三 (SN 48.17, 487)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Tatiyavitthārasuttaṃ

☼ 【修习五根，不会白费 ─➢ 十种成就】

487. “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca?

“比丘们！有五根。是哪五种根呢？

Saddhindriyaṃ…pe… paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni.

就是：‘信根、精进根、念根、定根、慧根’。

比丘们！这就是五根。

Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ samattā paripūrattā arahaṃ hoti,

比丘们！➊ 对于这五根满足、圆满的人，就是‘阿罗汉’；

tato mudutarehi antarāparinibbāyī hoti,

➋ 比这些根差一些的，就是‘中般涅槃者’（三果，阿那含中最高的，未投生色界就证入涅槃）；

tato mudutarehi upahaccaparinibbāyī hoti,

➌ 比这些根差一些的，就是‘生般涅槃者’（三果，阿那含，刚投生色界就证入涅槃）；

tato mudutarehi asaṅkhāraparinibbāyī hoti,

➍ 比这些根差一些的，就是‘无行般涅槃者’（三果，阿那含，投生色界后很短时间就证入涅槃）；

tato mudutarehi sasaṅkhāraparinibbāyī hoti,

➎ 比这些根差一些的，就是‘有行般涅槃者’（三果，阿那含，投生色界后经过长时间才证入涅槃）；

tato mudutarehi uddhaṃsoto hoti akaniṭṭhagāmī,

➏ 比这些根差一些的，就是‘上流，去往色究竟天者’（三果，阿那含，投生色界后花长时间，上流至色究竟天才证入涅槃）；

tato mudutarehi sakadāgāmī hoti,

➐ 比这些根差一些的，就是‘一来者’（二果，斯陀含）；

tato mudutarehi sotāpanno hoti,

➑ 比这些根差一些的，就是‘预流者’（初果，须陀洹，最多在人天道流转七次）；

tato mudutarehi dhammānusārī hoti,

➒ 比这些根差一些的，就是‘随法行者’（仅以少许智慧，审慎理解，尚未断尽所有烦恼）；

tato mudutarehi saddhānusārī hoti.

➓ 比这些根差一些的，就是‘随信行者’（对如来只有净信、只有敬爱）。

Iti kho, bhikkhave, paripūraṃ paripūrakārī ārādheti, padesaṃ padesakārī ārādheti.

比丘们！像这样，圆满修行的人，成就圆满；部分修行的人，成就部分。

‘Avañjhāni tvevāhaṃ, bhikkhave, pañcindriyānī’ti vadāmī”ti.

比丘们！我说：‘五根的修行是不会白费的。’”

Sattamaṃ.

广说之三 ～软弱品‧第七经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.2 Mudutaravagga 软弱品 (SN 48.11-20, 481-490)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.8 Paṭipannasutta 四向 (SN 48.18, 488)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Paṭipannasuttaṃ

☼ 【具足五根，才有四双八辈！】

488. “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca?

“比丘们！有五根。是哪五种根呢？

Saddhindriyaṃ…pe… paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni.

就是：‘信根、精进根、念根、定根、慧根’。

比丘们！这就是五根。

Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ samattā paripūrattā arahaṃ hoti,

比丘们！➊ 对于这五根满足、圆满的人，就是阿罗汉；

tato mudutarehi arahattaphalasacchikiriyāya paṭipanno hoti,

➋ 比这些根差一些的，就是趋向阿罗汉果作证的人；

tato mudutarehi anāgāmī hoti,

➌ 比这些根差一些的，就是不还者；

tato mudutarehi anāgāmiphalasacchikiriyāya paṭipanno hoti,

➍ 比这些根差一些的，就是趋向不还果作证的人；

tato mudutarehi sakadāgāmī hoti,

➎ 比这些根差一些的，就是一来者；

tato mudutarehi sakadāgāmiphalasacchikiriyāya paṭipanno hoti,

➏ 比这些根差一些的，就是趋向一来果作证的人；

tato mudutarehi sotāpanno hoti,

➐ 比这些根差一些的，就是预流者；

tato mudutarehi sotāpattiphalasacchikiriyāya paṭipanno hoti.

➑ 比这些根差一些的，就是趋向预流果作证的人。

Yassa kho, bhikkhave, imāni pañcindriyāni sabbena sabbaṃ sabbathā sabbaṃ natthi, tamahaṃ ‘bāhiro puthujjanapakkhe ṭhito’ti vadāmī”ti.

比丘们！无论何处，如果完全不具备这五根，我就说他是：‘外在于圣道的、属于凡夫一类的。’”

Aṭṭhamaṃ.

四向 ～软弱品‧第八经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.2 Mudutaravagga 软弱品 (SN 48.11-20, 481-490)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.9 Sampannasutta 寂静 (SN 48.19, 489)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Sampannasuttaṃ

寂静

489. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami;

这时，有一位比丘来到世尊那里。

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

到了之后，顶礼世尊，然后坐在一边。

Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca –

坐在一边的这位比丘对世尊这样说：

“‘Indriyasampanno, indriyasampanno’ti, bhante, vuccati. Kittāvatā nu kho, bhante, indriyasampanno hotī”ti?

“尊者！常说‘根具足、根具足’，尊者！怎样才算是根具足呢？”

“Idha, bhikkhu, bhikkhu saddhindriyaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ,

“比丘！在这里，有比丘修习能够导向寂静、导向正觉的信根；

vīriyindriyaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ,

修习能够导向寂静、导向正觉的精进根；

satindriyaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ,

修习能够导向寂静、导向正觉的念根；

samādhindriyaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ,

修习能够导向寂静、导向正觉的定根；

paññindriyaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ.

修习能够导向寂静、导向正觉的慧根。

Ettāvatā kho, bhikkhu, bhikkhu indriyasampanno hotī”ti.

比丘！达到这样程度的比丘，就是根具足。”

Navamaṃ.

寂静 ～软弱品‧第九经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.2 Mudutaravagga 软弱品 (SN 48.11-20, 481-490)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.10 Āsavakkhayasutta 漏尽 (SN 48.20, 490)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Āsavakkhayasuttaṃ

漏尽

490. “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca?

“比丘们！有五根。是哪五种根呢？

Saddhindriyaṃ…pe… paññindriyaṃ –

就是：信根、精进根、念根、定根、慧根。

imāni kho, bhikkhave, pañcindriyāni.

比丘们！这就是五根。

Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ bhāvitattā bahulīkatattā bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti.

比丘们！比丘因为修习、多修习这五根，就能灭尽所有烦恼（漏），在当前生中，亲自证知、实现并安住于无烦恼（漏）的心解脱、慧解脱。”

Dasamaṃ.

漏尽 ～软弱品‧第十经终

Mudutaravaggo dutiyo.

第二 软弱品（终）

Tassuddānaṃ –

此品（十经）的摄颂：

Paṭilābho tayo saṃkhittā, vitthārā apare tayo;

获得，三略说，其后三广说；

Paṭipanno ca sampanno [paṭipanno cūpasamo (syā. kaṃ. pī. ka.)], dasamaṃ āsavakkhayanti.

趋向与具足，第十为漏尽。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.3 Chaḷindriyavagga 六根品 (SN 48.21-30, 491-500)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3.1 Punabbhavasutta 后有 (SN 48.21, 491)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Chaḷindriyavaggo

六根品

1. Punabbhavasuttaṃ

后有

491. “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca?

“比丘们！有五根。是哪五种根呢？

Saddhindriyaṃ…pe… paññindriyaṃ.

就是：信根、精进根、念根、定根、慧根。

Yāvakīvañcāhaṃ, bhikkhave, imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nābbhaññāsiṃ,

比丘们！当我对于这五根的生起、灭去、甜头、祸患、出离，未能如实证知的时候，

neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ [abhisambuddho paccaññāsiṃ (sī. syā. kaṃ.)].

比丘们！我就不曾在有天神、有魔罗、有梵天的世界，在包括沙门、婆罗门、天神和人类的众生中，宣称自己已经证得了无上正等正觉。

Yato ca khvāhaṃ, bhikkhave, imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ abbhaññāsiṃ,

比丘们！然而，当我对于这五根的生起、灭去、甜头、祸患、出离如实证知的时候，

athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ.

比丘们！我才在有天神、有魔罗、有梵天的世界，在包括沙门、婆罗门、天神和人类的众生中，宣称自己已经证得了无上正等正觉。

Ñāṇañca pana me dassanaṃ udapādi –

并且，我的智见生起了：

‘akuppā me vimutti [cetovimutti (sī. pī. ka.)], ayamantimā jāti, natthidāni punabbhavo’”ti.

‘我的（心）解脱是不可动摇的，这是最后一生，现在再也不会有轮回（后有）了。’”

Paṭhamaṃ.

后有 ～六根品‧第一经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.3 Chaḷindriyavagga 六根品 (SN 48.21-30, 491-500)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3.2 Jīvitindriyasutta 命根 (SN 48.22, 492)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Jīvitindriyasuttaṃ

命根

492. “Tīṇimāni, bhikkhave, indriyāni. Katamāni tīṇi?

“比丘们！有三根。是哪三种根呢？

Itthindriyaṃ, purisindriyaṃ, jīvitindriyaṃ –

就是：女根、男根、命根。

imāni kho, bhikkhave, tīṇi indriyānī”ti.

比丘们！这就是三根。”

Dutiyaṃ.

命根 ～六根品‧第二经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.3 Chaḷindriyavagga 六根品 (SN 48.21-30, 491-500)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3.3 Aññindriyasutta 知根 (SN 48.23, 493)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Aññindriyasuttaṃ

知根

493. “Tīṇimāni, bhikkhave, indriyāni. Katamāni tīṇi?

“比丘们！有三根。是哪三种根呢？

Anaññātaññassāmītindriyaṃ, aññindriyaṃ, aññātāvindriyaṃ –

就是：未知当知根、已知根、具知根。

imāni kho, bhikkhave, tīṇi indriyānī”ti.

比丘们！这就是三根。”

Tatiyaṃ.

知根 ～六根品‧第三经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.3 Chaḷindriyavagga 六根品 (SN 48.21-30, 491-500)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3.4 Ekabījīsutta 一种者 (SN 48.24, 494)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Ekabījīsuttaṃ

☼ 【修习五根，不会白费 ─➢ 十二种成就】

494. “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca?

“比丘们！有五根。是哪五种根呢？

Saddhindriyaṃ…pe… paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni.

就是：‘信根、精进根、念根、定根、慧根’。

比丘们！这就是五根。

Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ samattā paripūrattā arahaṃ hoti,

比丘们！❶ 对于这五根满足、圆满的人，就是‘阿罗汉’；

tato mudutarehi antarāparinibbāyī hoti,

❷ 比这些根差一些的，就是‘中般涅槃者’（三果，阿那含中最高的，未投生色界就证入涅槃）；

tato mudutarehi upahaccaparinibbāyī hoti,

❸ 比这些根差一些的，就是‘生般涅槃者’（三果，阿那含，刚投生色界就证入涅槃）；

tato mudutarehi asaṅkhāraparinibbāyī hoti,

❹ 比这些根差一些的，就是‘无行般涅槃者’（三果，阿那含，投生色界后很短时间就证入涅槃）；

tato mudutarehi sasaṅkhāraparinibbāyī hoti,

❺ 比这些根差一些的，就是‘有行般涅槃者’（三果，阿那含，投生色界后经过长时间才证入涅槃）；

tato mudutarehi uddhaṃsoto hoti akaniṭṭhagāmī,

❻ 比这些根差一些的，就是‘上流，去往色究竟天者’（三果，阿那含，投生色界后花长时间，上流至色究竟天才证入涅槃）；

tato mudutarehi sakadāgāmī hoti,

❼ 比这些根差一些的，就是‘一来者’（二果，斯陀含）；

tato mudutarehi ekabījī [ekabīji (ka.)] hoti,

❽ 比这些根差一些的，就是‘一种者’（初果，须陀洹中最高的，只需再投生一次）；

tato mudutarehi kolaṃkolo hoti,

❾ 比这些根差一些的，就是‘家家’（初果，须陀洹，再轮回流转二或三家）；

tato mudutarehi sattakkhattuparamo hoti,

❿ 比这些根差一些的，就是‘七返有’（初果，须陀洹，最多在人天道流转七次）；

tato mudutarehi dhammānusārī hoti,

⓫ 比这些根差一些的，就是‘随法行者’（仅以少许智慧，审慎理解，尚未断尽所有烦恼）；

tato mudutarehi saddhānusārī hotī”ti.

⓬ 比这些根差一些的，就是‘随信行者’（对如来只有净信、只有敬爱）。”

Catutthaṃ.

一种者 ～六根品‧第四经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.3 Chaḷindriyavagga 六根品 (SN 48.21-30, 491-500)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3.5 Suddhakasutta 六根清净 (SN 48.25, 495)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Suddhakasuttaṃ

六根清净

495. “Chayimāni, bhikkhave, indriyāni. Katamāni cha?

“比丘们！有六根。是哪六种根呢？

Cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, manindriyaṃ –

就是：眼根、耳根、鼻根、舌根、身根、意根。

imāni kho, bhikkhave, cha indriyānī”ti.

比丘们！这就是六根。”

Pañcamaṃ.

六根清净 ～六根品‧第五经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.3 Chaḷindriyavagga 六根品 (SN 48.21-30, 491-500)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3.6 Sotāpannasutta 预流 (SN 48.26, 496)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Sotāpannasuttaṃ

预流

496. “Chayimāni, bhikkhave, indriyāni. Katamāni cha?

“诸比丘！有这六种根。是哪六种呢？

Cakkhundriyaṃ…pe… manindriyaṃ.

就是：眼根……（耳根、鼻根、舌根、身根）……意根。

Yato kho, bhikkhave, ariyasāvako imesaṃ channaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti –

诸比丘！当一位圣弟子如实地了知这六根的生起、息灭、甜头、祸患和出离时——
ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti.

诸比丘！这位圣弟子就被称为预流果者，具有不堕恶道的特质，决定走向正等正觉。”

Chaṭṭhaṃ.

预流 ～六根品‧第六经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.3 Chaḷindriyavagga 六根品 (SN 48.21-30, 491-500)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3.7 Arahantasutta 阿罗汉 (SN 48.27, 497)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Arahantasuttaṃ

阿罗汉

497. “Chayimāni, bhikkhave, indriyāni. Katamāni cha?

“诸比丘！有这六种根。是哪六种呢？

Cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, manindriyaṃ.

就是：眼根、耳根、鼻根、舌根、身根、意根。

Yato kho, bhikkhave, bhikkhu imesaṃ channaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto hoti –

诸比丘！当一位比丘因为如实地了知这六根的生起、息灭、甜头、祸患和出离，无所执取而解脱时——
ayaṃ vuccati, bhikkhave, ‘bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto’”ti.

诸比丘！这位比丘被称为‘阿罗汉，是烦恼已尽、修行圆满、所作已办、卸下重担、达成目标、断尽存在束缚、通过正知获得解脱的人’。”

Sattamaṃ.

阿罗汉 ～六根品‧第七经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.3 Chaḷindriyavagga 六根品 (SN 48.21-30, 491-500)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3.8 Sambuddhasutta 等觉 (SN 48.28, 498)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Sambuddhasuttaṃ

等觉

498. “Chayimāni, bhikkhave, indriyāni. Katamāni cha?

“诸比丘！有这六种根。是哪六种呢？

Cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, manindriyaṃ.

就是：眼根、耳根、鼻根、舌根、身根、意根。

Yāvakīvañcāhaṃ, bhikkhave, imesaṃ channaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nābbhaññāsiṃ,

诸比丘！在我还没有如实地证知这六根的生起、息灭、甜头、祸患和出离的时候，
neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassa maṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ.

诸比丘！那时，我在包含天神、魔罗、梵天、沙门、婆罗门、天人等众生的世界中，还不宣称自己已经证得了无上正等正觉。

Yato ca khvāhaṃ, bhikkhave, imesaṃ channaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ abbhaññāsiṃ,

诸比丘！但是，当我如实地证知了这六根的生起、息灭、甜头、祸患和出离之后，
athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi –

诸比丘！那时，我在包含天神、魔罗、梵天、沙门、婆罗门、天人等众生的世界中，才宣称自己已经证得了无上正等正觉。并且，我的智见生起了：

‘akuppā me vimutti, ayamantimā jāti, natthidāni punabbhavo’”ti.

‘我的解脱不可动摇，这是最后一生，从此不再有轮回（后有）。’”

Aṭṭhamaṃ.

等觉 ～六根品‧第八经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.3 Chaḷindriyavagga 六根品 (SN 48.21-30, 491-500)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3.9 Paṭhamasamaṇabrāhmaṇasutta 沙门婆罗门之一 (SN 48.29, 499)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Paṭhamasamaṇabrāhmaṇasuttaṃ

沙门婆罗门之一

499. “Chayimāni, bhikkhave, indriyāni. Katamāni cha?

“诸比丘！有这六种根。是哪六种呢？

Cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, manindriyaṃ.

就是：眼根、耳根、鼻根、舌根、身根、意根。

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṃ channaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti,

诸比丘！任何沙门或婆罗门，如果不能如实地了知这六根的生起、息灭、甜头、祸患和出离，
na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā,

诸比丘！那些沙门或婆罗门，我不会认可他们是沙门中的真沙门，婆罗门中的真婆罗门。

na ca panete āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti”.

而且，这些尊者们也没有在现世中，通过自己的殊胜智慧，亲证、达成并安住于沙门的意义或婆罗门的意义。

“Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṃ channaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānanti,

诸比丘！然而，任何沙门或婆罗门，如果能够如实地了知这六根的生起、息灭、甜头、祸患和出离，
te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā,

诸比丘！那些沙门或婆罗门，我则认可他们是沙门中的真沙门，婆罗门中的真婆罗门。

te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.

而且，这些尊者们也确实在现世中，通过自己的殊胜智慧，亲证、达成并安住于沙门的意义和婆罗门的意义。”

Navamaṃ.

沙门婆罗门之一 ～六根品‧第九经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.3 Chaḷindriyavagga 六根品 (SN 48.21-30, 491-500)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3.10 Dutiyasamaṇabrāhmaṇasutta 沙门婆罗门之二 (SN 48.30, 500)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Dutiyasamaṇabrāhmaṇasuttaṃ

沙门婆罗门之二

500. “Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā

“诸比丘！任何沙门或婆罗门，
cakkhundriyaṃ nappajānanti, cakkhundriyasamudayaṃ nappajānanti, cakkhundriyanirodhaṃ nappajānanti, cakkhundriyanirodhagāminiṃ paṭipadaṃ nappajānanti;

不了知眼根，不了知眼根的生起，不了知眼根的息灭，不了知导致眼根息灭的道路；
sotindriyaṃ…pe…

不了知耳根……（不了知耳根的生起，不了知耳根的息灭，不了知导致耳根息灭的道路）；
ghānindriyaṃ…pe…

不了知鼻根……（不了知鼻根的生起，不了知鼻根的息灭，不了知导致鼻根息灭的道路）；
jivhindriyaṃ…pe…

不了知舌根……（不了知舌根的生起，不了知舌根的息灭，不了知导致舌根息灭的道路）；
kāyindriyaṃ…pe…

不了知身根……（不了知身根的生起，不了知身根的息灭，不了知导致身根息灭的道路）；
manindriyaṃ nappajānanti, manindriyasamudayaṃ nappajānanti, manindriyanirodhaṃ nappajānanti, manindriyanirodhagāminiṃ paṭipadaṃ nappajānanti.

不了知意根，不了知意根的生起，不了知意根的息灭，不了知导致意根息灭的道路。

Na me te, bhikkhave…pe… sayaṃ abhiññā sacchikatvā upasampajja viharanti.

诸比丘！那些沙门或婆罗门，我不会认可他们是沙门中的真沙门，婆罗门中的真婆罗门。而且，这些尊者们也没有在现世中，通过自己的殊胜智慧，亲证、达成并安住于沙门的意义或婆罗门的意义。

“Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā

诸比丘！然而，任何沙门或婆罗门，
cakkhundriyaṃ pajānanti, cakkhundriyasamudayaṃ pajānanti, cakkhundriyanirodhaṃ pajānanti, cakkhundriyanirodhagāminiṃ paṭipadaṃ pajānanti,

了知眼根，了知眼根的生起，了知眼根的息灭，了知导致眼根息灭的道路；
sotindriyaṃ…pe…

了知耳根……（了知耳根的生起，了知耳根的息灭，了知导致耳根息灭的道路）；
ghānindriyaṃ…pe…

了知鼻根……（了知鼻根的生起，了知鼻根的息灭，了知导致鼻根息灭的道路）；
jivhindriyaṃ…pe…

了知舌根……（了知舌根的生起，了知舌根的息灭，了知导致舌根息灭的道路）；
kāyindriyaṃ…pe…

了知身根……（了知身根的生起，了知身根的息灭，了知导致身根息灭的道路）；
manindriyaṃ pajānanti, manindriyasamudayaṃ pajānanti, manindriyanirodhaṃ pajānanti, manindriyanirodhagāminiṃ paṭipadaṃ pajānanti,

了知意根，了知意根的生起，了知意根的息灭，了知导致意根息灭的道路；
te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā,

诸比丘！那些沙门或婆罗门，我则认可他们是沙门中的真沙门，婆罗门中的真婆罗门。

te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.

而且，这些尊者们也确实在现世中，通过自己的殊胜智慧，亲证、达成并安住于沙门的意义和婆罗门的意义。”

Dasamaṃ.

沙门婆罗门之二 ～六根品‧第十经终

Chaḷindriyavaggo tatiyo.

第三 六根品（终）

Tassuddānaṃ –

此品（十经）摄颂曰：

Punabbhavo jīvitaññāya, ekabījī ca suddhakaṃ;

后有命知根，一种者清净；

Soto arahasambuddho, dve ca samaṇabrāhmaṇāti.

预流阿罗汉等觉，二沙门婆罗门。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.4 Sukhindriyavagga 乐根品 (SN 48.31-40, 501-510)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.4.1 Suddhikasutta 五根清净 (SN 48.31, 501)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Sukhindriyavaggo

乐根品

1. Suddhikasuttaṃ

五根清净

501. “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca?

“诸比丘！有这五种根。是哪五种呢？

Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ –

［就是：］乐根、苦根、喜根、忧根、舍根。

imāni kho, bhikkhave, pañcindriyānī”ti.

诸比丘！这就是五根。”

Paṭhamaṃ.

五根清净 ～乐根品‧第一经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.4 Sukhindriyavagga 乐根品 (SN 48.31-40, 501-510)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.4.2 Sotāpannasutta 预流 (SN 48.32, 502)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Sotāpannasuttaṃ

预流

502. “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca?

“诸比丘！有这五种根。是哪五种呢？

Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ.

就是：乐根、苦根、喜根、忧根、舍根。

Yato kho, bhikkhave, ariyasāvako imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti –

诸比丘！当一位圣弟子如实地了知这五根的生起、息灭、甜头、祸患和出离时——
ayaṃ vuccati, bhikkhave, ariyasāvako sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti.

诸比丘！这位圣弟子就被称为预流果者，具有不堕恶道的特质，决定走向正等正觉。”

Dutiyaṃ.

预流 ～乐根品‧第二经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.4 Sukhindriyavagga 乐根品 (SN 48.31-40, 501-510)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.4.3 Arahantasutta 阿罗汉 (SN 48.33, 503)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Arahantasuttaṃ

阿罗汉

503. “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca?

“诸比丘！有这五种根。是哪五种呢？

Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ.

就是：乐根、苦根、喜根、忧根、舍根。

Yato kho, bhikkhave, bhikkhu imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto hoti –

诸比丘！当一位比丘因为如实地了知这五根的生起、息灭、甜头、祸患和出离，无所执取而解脱时——
ayaṃ vuccati, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto”ti.

诸比丘！这位比丘被称为阿罗汉，是烦恼已尽、修行圆满、所作已办、卸下重担、达成目标、断尽存在束缚、通过正知获得解脱的人。”

Tatiyaṃ.

阿罗汉 ～乐根品‧第三经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.4 Sukhindriyavagga 乐根品 (SN 48.31-40, 501-510)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.4.4 Paṭhamasamaṇabrāhmaṇasutta 沙门婆罗门之一 (SN 48.34, 504)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Paṭhamasamaṇabrāhmaṇasuttaṃ

沙门婆罗门之一

504. “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca?

“诸比丘！有这五种根。是哪五种呢？

Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ.

就是：乐根、苦根、喜根、忧根、舍根。

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti,

诸比丘！任何沙门或婆罗门，如果不如实地了知这五根的生起、息灭、甜头、祸患和出离，
na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā,

诸比丘！那些沙门或婆罗门，我不会认可他们是沙门中的真沙门，婆罗门中的真婆罗门。

na ca panete āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.

而且，这些尊者们也没有在现世中，通过自己的殊胜智慧，亲证、达成并安住于沙门的意义或婆罗门的意义。

“Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānanti,

诸比丘！然而，任何沙门或婆罗门，如果能够如实地了知这五根的生起、息灭、甜头、祸患和出离，
te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā,

诸比丘！那些沙门或婆罗门，我则认可他们是沙门中的真沙门，婆罗门中的真婆罗门。

te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.

而且，这些尊者们也确实在现世中，通过自己的殊胜智慧，亲证、达成并安住于沙门的意义和婆罗门的意义。”

Catutthaṃ.

沙门婆罗门之一 ～乐根品‧第四经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.4 Sukhindriyavagga 乐根品 (SN 48.31-40, 501-510)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.4.5 Dutiyasamaṇabrāhmaṇasutta 沙门婆罗门之二 (SN 48.35, 505)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Dutiyasamaṇabrāhmaṇasuttaṃ

沙门婆罗门之二

505. “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca?

“诸比丘！有这五种根。是哪五种呢？

Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ.

就是：乐根、苦根、喜根、忧根、舍根。

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā

诸比丘！任何沙门或婆罗门，
sukhindriyaṃ nappajānanti, sukhindriyasamudayaṃ nappajānanti, sukhindriyanirodhaṃ nappajānanti, sukhindriyanirodhagāminiṃ paṭipadaṃ nappajānanti;

不了知乐根，不了知乐根的生起，不了知乐根的息灭，不了知导致乐根息灭的道路；
dukkhindriyaṃ nappajānanti…pe…

不了知苦根……（不了知苦根的生起，不了知苦根的息灭，不了知导致苦根息灭的道路）；
somanassindriyaṃ nappajānanti…pe…

不了知喜根……（不了知喜根的生起，不了知喜根的息灭，不了知导致喜根息灭的道路）；
domanassindriyaṃ nappajānanti …pe…

不了知忧根……（不了知忧根的生起，不了知忧根的息灭，不了知导致忧根息灭的道路）；
upekkhindriyaṃ nappajānanti, upekkhindriyasamudayaṃ nappajānanti, upekkhindriyanirodhaṃ nappajānanti, upekkhindriyanirodhagāminiṃ paṭipadaṃ nappajānanti;

不了知舍根，不了知舍根的生起，不了知舍根的息灭，不了知导致舍根息灭的道路；
na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā,

诸比丘！那些沙门或婆罗门，我不会认可他们是沙门中的真沙门，婆罗门中的真婆罗门。

na ca panete āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.

而且，这些尊者们也没有在现世中，通过自己的殊胜智慧，亲证、达成并安住于沙门的意义或婆罗门的意义。

“Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā

诸比丘！任何沙门或婆罗门，
sukhindriyaṃ pajānanti, sukhindriyasamudayaṃ pajānanti, sukhindriyanirodhaṃ pajānanti, sukhindriyanirodhagāminiṃ paṭipadaṃ pajānanti;

了知乐根，了知乐根的生起，了知乐根的息灭，了知导致乐根息灭的道路；
dukkhindriyaṃ pajānanti…pe…

了知苦根……（了知苦根的生起，了知苦根的息灭，了知导致苦根息灭的道路）；
somanassindriyaṃ pajānanti…

了知喜根……（了知喜根的生起，了知喜根的息灭，了知导致喜根息灭的道路）；
domanassindriyaṃ pajānanti…

了知忧根……（了知忧根的生起，了知忧根的息灭，了知导致忧根息灭的道路）；
upekkhindriyaṃ pajānanti, upekkhindriyasamudayaṃ pajānanti, upekkhindriyanirodhaṃ pajānanti, upekkhindriyanirodhagāminiṃ paṭipadaṃ pajānanti,

了知舍根，了知舍根的生起，了知舍根的息灭，了知导致舍根息灭的道路；
te ca kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā,

诸比丘！那些沙门或婆罗门，我则认可他们是沙门中的真沙门，婆罗门中的真婆罗门。

te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.

而且，这些尊者们也确实在现世中，通过自己的殊胜智慧，亲证、达成并安住于沙门的意义和婆罗门的意义。”

Pañcamaṃ.

沙门婆罗门之二 ～乐根品‧第五经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.4 Sukhindriyavagga 乐根品 (SN 48.31-40, 501-510)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.4.6 Paṭhamavibhaṅgasutta 广说之一 (SN 48.36, 506)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Paṭhamavibhaṅgasuttaṃ

广说之一

506. “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca?

“诸比丘！有这五种根。是哪五种呢？

Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ

就是：乐根、苦根、喜根、忧根、舍根。

“Katamañca, bhikkhave, sukhindriyaṃ?

诸比丘！什么是乐根呢？

Yaṃ kho, bhikkhave, kāyikaṃ sukhaṃ, kāyikaṃ sātaṃ, kāyasamphassajaṃ sukhaṃ sātaṃ vedayitaṃ –

诸比丘！凡是身体的快乐、身体的愉悦，由身体接触所产生的快乐、愉悦的感受——
idaṃ vuccati, bhikkhave, sukhindriyaṃ.

诸比丘！这被称为乐根。

“Katamañca, bhikkhave, dukkhindriyaṃ?

诸比丘！什么是苦根呢？

Yaṃ kho, bhikkhave, kāyikaṃ dukkhaṃ, kāyikaṃ asātaṃ, kāyasamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ –

诸比丘！凡是身体的痛苦、身体的不适，由身体接触所产生的痛苦、不适的感受——
idaṃ vuccati, bhikkhave, dukkhindriyaṃ.

诸比丘！这被称为苦根。

“Katamañca, bhikkhave, somanassindriyaṃ?

诸比丘！什么是喜根呢？

Yaṃ kho, bhikkhave, cetasikaṃ sukhaṃ, cetasikaṃ sātaṃ, manosamphassajaṃ sukhaṃ sātaṃ vedayitaṃ –

诸比丘！凡是心里的快乐、心里的愉悦，由意识接触所产生的快乐、愉悦的感受——
idaṃ vuccati, bhikkhave, somanassindriyaṃ.

诸比丘！这被称为喜根。

“Katamañca, bhikkhave, domanassindriyaṃ?

诸比丘！什么是忧根呢？

Yaṃ kho, bhikkhave, cetasikaṃ dukkhaṃ, cetasikaṃ asātaṃ, manosamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ –

诸比丘！凡是心里的痛苦、心里的不悦，由意识接触所产生的痛苦、不悦的感受——
idaṃ vuccati, bhikkhave, domanassindriyaṃ.

诸比丘！这被称为忧根。

“Katamañca, bhikkhave, upekkhindriyaṃ?

诸比丘！什么是舍根呢？

Yaṃ kho, bhikkhave, kāyikaṃ vā cetasikaṃ vā nevasātaṃ nāsātaṃ vedayitaṃ –

诸比丘！凡是身体上或心理上非愉悦、非不悦的感受——
idaṃ vuccati, bhikkhave, upekkhindriyaṃ.

诸比丘！这被称为舍根。

Imāni kho, bhikkhave, pañcindriyānī”ti.

诸比丘！这就是五根。”

Chaṭṭhaṃ.

广说之一 ～乐根品‧第六经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.4 Sukhindriyavagga 乐根品 (SN 48.31-40, 501-510)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.4.7 Dutiyavibhaṅgasutta 广说之二 (SN 48.37, 507)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Dutiyavibhaṅgasuttaṃ

广说之二

☆ 感受五根 Pañcindriyāni (SN 48.40) ➾ ① 乐根（身触受乐、第三禅灭） sukhindriya、② 苦根（身触受苦、证初禅灭） dukkhindriya、③ 喜根（意触受乐、第四禅灭） somanassindriya、④ 忧根（意触受苦、第二禅灭） domanassindriya、⑤ 舍根（不苦不乐、灭尽定灭） upekkhindriya。

☆ 三受 Ti-vedanā (SN 36.1, 249)(SN 48.37, 507) ➾ ① 乐受（乐根、喜根） sukhā vedanā、② 苦受（苦根、忧根） dukkhā vedanā、③ 舍受（舍根） adukkhamasukhā vedanā。

507. “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca?

“诸比丘！有这五种根。是哪五种呢？

Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ.

［就是：］乐根、苦根、喜根、忧根、舍根。

“Katamañca, bhikkhave, sukhindriyaṃ?

诸比丘！什么是乐根呢？

Yaṃ kho, bhikkhave, kāyikaṃ sukhaṃ, kāyikaṃ sātaṃ, kāyasamphassajaṃ sukhaṃ sātaṃ vedayitaṃ –

诸比丘！凡是身体的快乐、身体的愉悦，由身体接触所产生的快乐、愉悦的感受——
idaṃ vuccati, bhikkhave, sukhindriyaṃ.

诸比丘！这被称为乐根。

“Katamañca, bhikkhave, dukkhindriyaṃ?

诸比丘！什么是苦根呢？

Yaṃ kho, bhikkhave, kāyikaṃ dukkhaṃ, kāyikaṃ asātaṃ, kāyasamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ –

诸比丘！凡是身体的痛苦、身体的不适，由身体接触所产生的痛苦、不适的感受——
idaṃ vuccati, bhikkhave, dukkhindriyaṃ.

诸比丘！这被称为苦根。

“Katamañca, bhikkhave, somanassindriyaṃ?

诸比丘！什么是喜根呢？

Yaṃ kho, bhikkhave, cetasikaṃ sukhaṃ, cetasikaṃ sātaṃ, manosamphassajaṃ sukhaṃ sātaṃ vedayitaṃ –

诸比丘！凡是心里的快乐、心里的愉悦，由意识接触所产生的快乐、愉悦的感受——
idaṃ vuccati, bhikkhave, somanassindriyaṃ.

诸比丘！这被称为喜根。

“Katamañca, bhikkhave, domanassindriyaṃ?

诸比丘！什么是忧根呢？

Yaṃ kho, bhikkhave, cetasikaṃ dukkhaṃ, cetasikaṃ asātaṃ, manosamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ –

诸比丘！凡是心里的痛苦、心里的不悦，由意识接触所产生的痛苦、不悦的感受——
idaṃ vuccati, bhikkhave, domanassindriyaṃ.

诸比丘！这被称为忧根。

“Katamañca, bhikkhave, upekkhindriyaṃ?

诸比丘！什么是舍根呢？

Yaṃ kho, bhikkhave, kāyikaṃ vā cetasikaṃ vā nevasātaṃ nāsātaṃ vedayitaṃ –

诸比丘！凡是身体上或心理上非愉悦、非不悦的感受——
idaṃ vuccati, bhikkhave, upekkhindriyaṃ.

诸比丘！这被称为舍根。

“Tatra, bhikkhave, yañca sukhindriyaṃ yañca somanassindriyaṃ, sukhā sā vedanā daṭṭhabbā.

诸比丘！在这里面，乐根和喜根应当被看作是乐受。

Tatra, bhikkhave, yañca dukkhindriyaṃ yañca domanassindriyaṃ, dukkhā sā vedanā daṭṭhabbā.

诸比丘！在这里面，苦根和忧根应当被看作是苦受。

Tatra, bhikkhave, yadidaṃ upekkhindriyaṃ, adukkhamasukhā sā vedanā daṭṭhabbā.

诸比丘！在这里面，这个舍根应当被看作是不苦不乐受。

Imāni kho, bhikkhave, pañcindriyānī”ti.

诸比丘！这就是五根。”

Sattamaṃ.

广说之二 ～乐根品‧第七经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.4 Sukhindriyavagga 乐根品 (SN 48.31-40, 501-510)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.4.8 Tatiyavibhaṅgasutta 广说之三 (SN 48.38, 508)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Tatiyavibhaṅgasuttaṃ

广说之三

508. “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca?

“诸比丘！有这五种根。是哪五种呢？

Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ.

就是：乐根、苦根、喜根、忧根、舍根。

“Katamañca, bhikkhave, sukhindriyaṃ?

诸比丘！什么是乐根呢？

Yaṃ kho, bhikkhave, kāyikaṃ sukhaṃ, kāyikaṃ sātaṃ, kāyasamphassajaṃ sukhaṃ sātaṃ vedayitaṃ –

诸比丘！凡是身体的快乐、身体的愉悦，由身体接触所产生的快乐、愉悦的感受——
idaṃ vuccati, bhikkhave, sukhindriyaṃ.

诸比丘！这被称为乐根。

“Katamañca, bhikkhave, dukkhindriyaṃ?

诸比丘！什么是苦根呢？

Yaṃ kho, bhikkhave, kāyikaṃ dukkhaṃ, kāyikaṃ asātaṃ, kāyasamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ –

诸比丘！凡是身体的痛苦、身体的不适，由身体接触所产生的痛苦、不适的感受——
idaṃ vuccati, bhikkhave, dukkhindriyaṃ.

诸比丘！这被称为苦根。

“Katamañca, bhikkhave, somanassindriyaṃ?

诸比丘！什么是喜根呢？

Yaṃ kho, bhikkhave, cetasikaṃ sukhaṃ, cetasikaṃ sātaṃ, manosamphassajaṃ sukhaṃ sātaṃ vedayitaṃ –

诸比丘！凡是心里的快乐、心里的愉悦，由意识接触所产生的快乐、愉悦的感受——
idaṃ vuccati, bhikkhave, somanassindriyaṃ.

诸比丘！这被称为喜根。

“Katamañca, bhikkhave, domanassindriyaṃ?

诸比丘！什么是忧根呢？

Yaṃ kho, bhikkhave, cetasikaṃ dukkhaṃ, cetasikaṃ asātaṃ, manosamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ –

诸比丘！凡是心里的痛苦、心里的不悦，由意识接触所产生的痛苦、不悦的感受——
idaṃ vuccati, bhikkhave, domanassindriyaṃ.

诸比丘！这被称为忧根。

“Katamañca, bhikkhave, upekkhindriyaṃ?

诸比丘！什么是舍根呢？

Yaṃ kho, bhikkhave, kāyikaṃ vā cetasikaṃ vā neva sātaṃ nāsātaṃ vedayitaṃ –

诸比丘！凡是身体上或心理上非愉悦、非不悦的感受——
idaṃ vuccati, bhikkhave, upekkhindriyaṃ.

诸比丘！这被称为舍根。

“Tatra, bhikkhave, yañca sukhindriyaṃ yañca somanassindriyaṃ, sukhā sā vedanā daṭṭhabbā.

诸比丘！在这里面，乐根和喜根应当被看作是乐受；

Tatra, bhikkhave, yañca dukkhindriyaṃ yañca domanassindriyaṃ, dukkhā sā vedanā daṭṭhabbā.

诸比丘！在这里面，苦根和忧根应当被看作是苦受；

Tatra, bhikkhave, yadidaṃ upekkhindriyaṃ, adukkhamasukhā sā vedanā daṭṭhabbā.

诸比丘！在这里面，这个舍根应当被看作是不苦不乐受。

Iti kho, bhikkhave, imāni pañcindriyāni pañca hutvā tīṇi honti,

就这样，诸比丘，这五根（合起来）成为三种（受），
tīṇi hutvā pañca honti pariyāyenā”ti.

（分开来说）三种（受）又成为五根。”

Aṭṭhamaṃ.

广说之三 ～乐根品‧第八经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.4 Sukhindriyavagga 乐根品 (SN 48.31-40, 501-510)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.4.9 Kaṭṭhopamasutta 钻木喻 (SN 48.39, 509)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Kaṭṭhopamasuttaṃ

钻木喻

509. “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca?

“诸比丘！有这五种根。是哪五种呢？

Sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ.

就是：乐根、苦根、喜根、忧根、舍根。

Sukhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati sukhindriyaṃ.

诸比丘！依靠能产生乐受的触，乐根生起。

So sukhitova samāno ‘sukhitosmī’ti pajānāti.

当他感到快乐时，他了知：‘我感到快乐。’

Tasseva sukhavedaniyassa phassassa nirodhā

当那个能产生乐受的触消失时，

‘yaṃ tajjaṃ vedayitaṃ sukhavedaniyaṃ phassaṃ paṭicca uppannaṃ sukhindriyaṃ taṃ nirujjhati, taṃ vūpasammatī’ti pajānāti”.

他了知：‘那个依靠能产生乐受的触而生起的乐根，它消失了，它平息了。’

“Dukkhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati dukkhindriyaṃ.

诸比丘！依靠能产生苦受的触，苦根生起。

So dukkhitova samāno ‘dukkhitosmī’ti pajānāti.

当他感到痛苦时，他了知：‘我感到痛苦。’

Tasseva dukkhavedaniyassa phassassa nirodhā

当那个能产生苦受的触消失时，

‘yaṃ tajjaṃ vedayitaṃ dukkhavedaniyaṃ phassaṃ paṭicca uppannaṃ dukkhindriyaṃ taṃ nirujjhati, taṃ vūpasammatī’ti pajānāti”.

他了知：‘那个依靠能产生苦受的触而生起的苦根，它消失了，它平息了。’

“Somanassavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati somanassindriyaṃ.

诸比丘！依靠能产生喜受的触，喜根生起。

So sumanova samāno ‘sumanosmī’ti pajānāti.

当他感到喜悦时，他了知：‘我感到喜悦。’

Tasseva somanassavedaniyassa phassassa nirodhā

当那个能产生喜受的触消失时，

‘yaṃ tajjaṃ vedayitaṃ somanassavedaniyaṃ phassaṃ paṭicca uppannaṃ somanassindriyaṃ taṃ nirujjhati, taṃ vūpasammatī’ti pajānāti”.

他了知：‘那个依靠能产生喜受的触而生起的喜根，它消失了，它平息了。’

“Domanassavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati domanassindriyaṃ.

诸比丘！依靠能产生忧受的触，忧根生起。

So dummanova samāno ‘dummanosmī’ti pajānāti.

当他感到忧愁时，他了知：‘我感到忧愁。’

Tasseva domanassavedaniyassa phassassa nirodhā

当那个能产生忧受的触消失时，

‘yaṃ tajjaṃ vedayitaṃ domanassavedaniyaṃ phassaṃ paṭicca uppannaṃ domanassindriyaṃ taṃ nirujjhati, taṃ vūpasammatī’ti pajānāti”.

他了知：‘那个依靠能产生忧受的触而生起的忧根，它消失了，它平息了。’

“Upekkhāvedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati upekkhindriyaṃ.

诸比丘！依靠能产生舍受的触，舍根生起。

So upekkhakova samāno ‘upekkhakosmī’ti pajānāti.

当他处于舍受状态时，他了知：‘我处于舍受状态。’

Tasseva upekkhāvedaniyassa phassassa nirodhā

当那个能产生舍受的触消失时，

‘yaṃ tajjaṃ vedayitaṃ upekkhāvedaniyaṃ phassaṃ paṭicca uppannaṃ upekkhindriyaṃ taṃ nirujjhati, taṃ vūpasammatī’ti pajānāti”.

他了知：‘那个依靠能产生舍受的触而生起的舍根，它消失了，它平息了。’

“Seyyathāpi, bhikkhave, dvinnaṃ kaṭṭhānaṃ saṅghaṭṭanasamodhānā [saṃghaṭṭanāsamodhānā (pī. ka.),

诸比丘！就好比，通过两块木头的摩擦、接触，
saṃghaṭanasamodhānā (syā. kaṃ.)] usmā jāyati,

会产生热量，
tejo abhinibbattati;

生起火焰；
tesaṃyeva kaṭṭhānaṃ nānābhāvāvinikkhepā yā [nānābhāvanikkhepā (syā. kaṃ. pī. ka.)] tajjā usmā sā nirujjhati sā vūpasammati;

当把这两块木头分开、移开时，那因此产生的热量就消失了，平息了；
evameva kho, bhikkhave, sukhavedaniyaṃ phassaṃ paṭicca uppajjati sukhindriyaṃ.

同样地，诸比丘！依靠能产生乐受的触，乐根生起。

So sukhitova samāno ‘sukhitosmī’ti pajānāti.

当他感到快乐时，他了知：‘我感到快乐。’

Tasseva sukhavedaniyassa phassassa nirodhā

当那个能产生乐受的触消失时，

‘yaṃ tajjaṃ vedayitaṃ sukhavedaniyaṃ phassaṃ paṭicca uppajjati sukhindriyaṃ taṃ nirujjhati, taṃ vūpasammatī’ti pajānāti”.

他了知：‘那个依靠能产生乐受的触而生起的乐根，它消失了，它平息了。’

“Dukkhavedaniyaṃ, bhikkhave, phassaṃ paṭicca…pe…

诸比丘！依靠能产生苦受的触……（苦根生起。当他感到痛苦时，他了知：‘我感到痛苦。’当那个能产生苦受的触消失时，他了知：‘那个依靠能产生苦受的触而生起的苦根，它消失了，它平息了。’）……

somanassavedaniyaṃ, bhikkhave, phassaṃ paṭicca…pe…

诸比丘！依靠能产生喜受的触……（喜根生起。当他感到喜悦时，他了知：‘我感到喜悦。’当那个能产生喜受的触消失时，他了知：‘那个依靠能产生喜受的触而生起的喜根，它消失了，它平息了。’）……

domanassavedaniyaṃ, bhikkhave, phassaṃ paṭicca…pe…

诸比丘！依靠能产生忧受的触……（忧根生起。当他感到忧愁时，他了知：‘我感到忧愁。’当那个能产生忧受的触消失时，他了知：‘那个依靠能产生忧受的触而生起的忧根，它消失了，它平息了。’）……

upekkhāvedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati upekkhindriyaṃ.

诸比丘！依靠能产生舍受的触，舍根生起。

So upekkhakova samāno ‘upekkhakosmī’ti pajānāti.

当他处于舍受状态时，他了知：‘我处于舍受状态。’

Tasseva upekkhāvedaniyassa phassassa nirodhā

当那个能产生舍受的触消失时，

‘yaṃ tajjaṃ vedayitaṃ upekkhāvedaniyaṃ phassaṃ paṭicca uppajjati upekkhindriyaṃ taṃ nirujjhati, taṃ vūpasammatī’ti pajānāti”.

他了知：‘那个依靠能产生舍受的触而生起的舍根，它消失了，它平息了。’”

Navamaṃ.

钻木喻 ～乐根品‧第九经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.4 Sukhindriyavagga 乐根品 (SN 48.31-40, 501-510)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.4.10 Uppaṭipāṭikasutta 五根灭经 (SN 48.40, 510)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Uppaṭipāṭikasuttaṃ

五根灭经

☆ 感受五根 Pañcindriyāni (SN 48.40) ➾ ① 乐根（身触受乐、第三禅灭） sukhindriya、② 苦根（身触受苦、证初禅灭） dukkhindriya、③ 喜根（意触受乐、第四禅灭） somanassindriya、④ 忧根（意触受苦、第二禅灭） domanassindriya、⑤ 舍根（不苦不乐、灭尽定灭） upekkhindriya。

☆ 三受 Ti-vedanā (SN 36.1, 249)(SN 48.37, 507) ➾ ① 乐受（乐根、喜根） sukhā vedanā、② 苦受（苦根、忧根） dukkhā vedanā、③ 舍受（舍根） adukkhamasukhā vedanā。

510. “Pañcimāni, bhikkhave, indriyāni. Katamāni pañca?

“诸比丘！有五根。是哪五根呢？

Dukkhindriyaṃ, domanassindriyaṃ, sukhindriyaṃ, somanassindriyaṃ, upekkhindriyaṃ.

就是：‘苦根、忧根、乐根、喜根、舍根’。

【一】证初禅，苦根之灭

Idha, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati dukkhindriyaṃ.

➊ 诸比丘！在此，有比丘不放逸、热忱、精勤地安住，这时生起了苦根。

So evaṃ pajānāti – ‘uppannaṃ kho me idaṃ dukkhindriyaṃ, tañca kho sanimittaṃ sanidānaṃ sasaṅkhāraṃ sappaccayaṃ.

➋ 他这样了知：‘我生起了这个苦根，它是有相状、有原因、有条件、有缘起的；

Tañca animittaṃ anidānaṃ asaṅkhāraṃ appaccayaṃ dukkhindriyaṃ uppajjissatīti – netaṃ ṭhānaṃ vijjati’.

没有相状、没有原因、没有条件、没有缘起而生起苦根，是没有这个道理的。’

So dukkhindriyañca pajānāti, dukkhindriyasamudayañca pajānāti, dukkhindriyanirodhañca pajānāti, yattha cuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhati tañca pajānāti.

➌ 他了知苦根、了知苦根的集起、了知苦根的息灭、了知已生起的苦根在哪里无余地息灭。

Kattha cuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhati?

已生起的苦根，在什么地方无余地息灭呢？

Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, ettha cuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhati.

➍ 诸比丘！在此，有比丘远离诸欲、远离不善法，有寻、有伺，证得并安住于由远离而产生的、具有喜和乐的初禅，已生起的苦根，就在这里无余地息灭。

Ayaṃ vuccati, bhikkhave, ‘bhikkhu aññāsi dukkhindriyassa nirodhaṃ, tadatthāya cittaṃ upasaṃharati’.

诸比丘！这称为：‘比丘了悟苦根的息灭，将心导向涅槃。’

【二】第二禅，忧根之灭

Idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati domanassindriyaṃ.

➊ 诸比丘！在此，有比丘不放逸、热忱、精勤地安住，这时生起了忧根。

So evaṃ pajānāti – ‘uppannaṃ kho me idaṃ domanassindriyaṃ, tañca kho sanimittaṃ sanidānaṃ sasaṅkhāraṃ sappaccayaṃ.

➋ 他这样了知：‘我生起了这个忧根，它是有相状、有原因、有条件、有缘起的；

Tañca animittaṃ anidānaṃ asaṅkhāraṃ appaccayaṃ domanassindriyaṃ uppajjissatīti – netaṃ ṭhānaṃ vijjati’.

没有相状、没有原因、没有条件、没有缘起而生起忧根，是没有这个道理的。’

So domanassindriyañca pajānāti, domanassindriyasamudayañca pajānāti, domanassindriyanirodhañca pajānāti, yattha cuppannaṃ domanassindriyaṃ aparisesaṃ nirujjhati tañca pajānāti.

➌ 他了知忧根、了知忧根的集起、了知忧根的息灭、了知已生起的忧根在哪里无余地息灭。

Kattha cuppannaṃ domanassindriyaṃ aparisesaṃ nirujjhati?

已生起的忧根，在什么地方无余地息灭呢？

Idha, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati, ettha cuppannaṃ domanassindriyaṃ aparisesaṃ nirujjhati.

➍ 诸比丘！在此，有比丘平息了寻与伺，内心宁静，心灵达到统一，无寻、无伺，证得并安住于由定而产生的、具有喜和乐的第二禅，已生起的忧根，就在这里无余地息灭。

Ayaṃ vuccati, bhikkhave, ‘bhikkhu aññāsi domanassindriyassa nirodhaṃ, tadatthāya cittaṃ upasaṃharati’.

诸比丘！这称为：‘比丘了悟忧根的息灭，将心导向涅槃。’

【三】第三禅，乐根之灭

Idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati sukhindriyaṃ.

➊ 诸比丘！在此，有比丘不放逸、热忱、精勤地安住，这时生起了乐根。

So evaṃ pajānāti – ‘uppannaṃ kho me idaṃ sukhindriyaṃ, tañca kho sanimittaṃ sanidānaṃ sasaṅkhāraṃ sappaccayaṃ.

➋ 他这样了知：‘我生起了这个乐根，它是有相状、有原因、有条件、有缘起的；

Tañca animittaṃ anidānaṃ asaṅkhāraṃ appaccayaṃ sukhindriyaṃ uppajjissatīti – netaṃ ṭhānaṃ vijjati’.

没有相状、没有原因、没有条件、没有缘起而生起乐根，是没有这个道理的。’

So sukhindriyañca pajānāti, sukhindriyasamudayañca pajānāti, sukhindriyanirodhañca pajānāti, yattha cuppannaṃ sukhindriyaṃ aparisesaṃ nirujjhati tañca pajānāti.

➌ 他了知乐根、了知乐根的集起、了知乐根的息灭、了知已生起的乐根在哪里无余地息灭。

Kattha cuppannaṃ sukhindriyaṃ aparisesaṃ nirujjhati?

已生起的乐根，在什么地方无余地息灭呢？

Idha, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati, ettha cuppannaṃ sukhindriyaṃ aparisesaṃ nirujjhati.

➍ 诸比丘！在此，有比丘因喜的褪去而安住于舍，具足正念、正知，以身感受乐，正如圣者们所描述的：‘他是住于舍、具念、乐住者’，证得并安住于第三禅，已生起的乐根，就在这里无余地息灭。

Ayaṃ vuccati, bhikkhave, ‘bhikkhu aññāsi sukhindriyassa nirodhaṃ, tadatthāya cittaṃ upasaṃharati’.

诸比丘！这称为：‘比丘了悟乐根的息灭，将心导向涅槃。’

【四】第四禅，喜根之灭

Idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati somanassindriyaṃ.

➊ 诸比丘！在此，有比丘不放逸、热忱、精勤地安住，这时生起了喜根。

So evaṃ pajānāti – ‘uppannaṃ kho me idaṃ somanassindriyaṃ, tañca kho sanimittaṃ sanidānaṃ sasaṅkhāraṃ sappaccayaṃ.

➋ 他这样了知：‘我生起了这个喜根，它是有相状、有原因、有条件、有缘起的；

Tañca animittaṃ anidānaṃ asaṅkhāraṃ appaccayaṃ somanassindriyaṃ uppajjissatīti – netaṃ ṭhānaṃ vijjati’.

没有相状、没有原因、没有条件、没有缘起而生起喜根，是没有这个道理的。’

So somanassindriyañca pajānāti, somanassindriyasamudayañca pajānāti, somanassindriyanirodhañca pajānāti, yattha cuppannaṃ somanassindriyaṃ aparisesaṃ nirujjhati tañca pajānāti.

➌ 他了知喜根、了知喜根的集起、了知喜根的息灭、了知已生起的喜根在哪里无余地息灭。

Kattha cuppannaṃ somanassindriyaṃ aparisesaṃ nirujjhati?

已生起的喜根，在什么地方无余地息灭呢？

Idha, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati, ettha cuppannaṃ somanassindriyaṃ aparisesaṃ nirujjhati.

➍ 诸比丘！在此，有比丘断除了乐和苦，先前（指二禅）的喜和忧也已消失，达到了不苦不乐、舍念清净的状态，证得并安住于第四禅，已生起的喜根，就在这里无余地息灭。

Ayaṃ vuccati, bhikkhave, ‘bhikkhu aññāsi somanassindriyassa nirodhaṃ, tadatthāya cittaṃ upasaṃharati’.

诸比丘！这称为：‘比丘了悟喜根的息灭，将心导向涅槃。’

【五】想受灭住，舍根之灭

Idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati upekkhindriyaṃ.

➊ 诸比丘！在此，有比丘不放逸、热忱、精勤地安住，这时生起了舍根。

So evaṃ pajānāti – ‘uppannaṃ kho me idaṃ upekkhindriyaṃ, tañca kho sanimittaṃ sanidānaṃ sasaṅkhāraṃ sappaccayaṃ.

➋ 他这样了知：‘我生起了这个舍根，它是有相状、有原因、有条件、有缘起的；

Tañca animittaṃ anidānaṃ asaṅkhāraṃ appaccayaṃ upekkhindriyaṃ uppajjissatīti – netaṃ ṭhānaṃ vijjati’.

没有相状、没有原因、没有条件、没有缘起而生起舍根，是没有这个道理的。’

So upekkhindriyañca pajānāti, upekkhindriyasamudayañca pajānāti, upekkhindriyanirodhañca pajānāti, yattha cuppannaṃ upekkhindriyaṃ aparisesaṃ nirujjhati tañca pajānāti.

➌ 他了知舍根、了知舍根的集起、了知舍根的息灭、了知已生起的舍根在哪里无余地息灭。

Kattha cuppannaṃ upekkhindriyaṃ aparisesaṃ nirujjhati?

已生起的舍根，在什么地方无余地息灭呢？

Idha, bhikkhave, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, ettha cuppannaṃ upekkhindriyaṃ aparisesaṃ nirujjhati.

➍ 诸比丘！在此，有比丘完全超越了非想非非想处，证得并安住于想受灭定，已生起的舍根，就在这里无余地息灭。

Ayaṃ vuccati, bhikkhave, ‘bhikkhu aññāsi upekkhindriyassa nirodhaṃ, tadatthāya cittaṃ upasaṃharatī’”ti.

诸比丘！这称为：‘比丘了悟舍根的息灭，将心导向涅槃。’”

Dasamaṃ.

五根灭经 ～乐根品‧第十经终

～《根相应‧乐根品‧Uppaṭipāṭikasutta 五根灭经》(SN 48.40, 510)

Sukhindriyavaggo catuttho.

第四 乐根品（终）

Tassuddānaṃ –

此品（十经）的摄颂说：

Suddhikañca soto arahā,

清净根预流、无取阿罗汉、

duve samaṇabrāhmaṇā;

二经沙门义、

Vibhaṅgena tayo vuttā, kaṭṭho uppaṭipāṭikanti.

五根三广说、钻木五根灭。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.5 Jarāvagga 老品 (SN 48.41-50, 511-520)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.5.1 Jarādhammasutta 老法 (SN 48.41, 511)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Jarāvaggo

老品

1. Jarādhammasuttaṃ

老法

511. Evaṃ me sutaṃ –

如是我闻。

ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde.

一时，世尊住在舍卫城的东园鹿子母讲堂。

Tena kho pana samayena bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito pacchātape nisinno hoti piṭṭhiṃ otāpayamāno.

那时，世尊在傍晚时分，从禅坐中起来，坐在西边可以取暖的地方，让背部对着阳光（取暖）。

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami;

这时，具寿阿难来到世尊那里。

upasaṅkamitvā bhagavantaṃ abhivādetvā bhagavato gattāni pāṇinā anomajjanto bhagavantaṃ etadavoca –

到了之后，顶礼世尊，用手按摩世尊的身体，对世尊说：

“acchariyaṃ, bhante, abbhutaṃ, bhante!

“稀有啊！大德！真是未曾有过啊！大德！

Na cevaṃ dāni, bhante, bhagavato tāva parisuddho chavivaṇṇo pariyodāto,

大德！现在世尊的肤色不再那么清净洁白了，

sithilāni ca gattāni sabbāni valiyajātāni,

所有肢体都松弛了，布满了皱纹，

purato pabbhāro ca kāyo,

身体也向前弯曲了，

dissati ca indriyānaṃ aññathattaṃ – cakkhundriyassa sotindriyassa ghānindriyassa jivhindriyassa kāyindriyassā”ti.

眼根、耳根、鼻根、舌根、身根，这些根的功能都 tampak 衰退变化了。”

“Evañhetaṃ, ānanda, hoti –

“阿难！正是这样！

jarādhammo yobbaññe, 于少壮潜伏着老法，

byādhidhammo ārogye,

于无病潜伏着病法，

maraṇadhammo jīvite.

于寿命潜伏着死法。

Na ceva tāva parisuddho hoti chavivaṇṇo pariyodāto,

肤色不再那么清净洁白了，

sithilāni ca honti gattāni sabbāni valiyajātāni,

所有肢体都松弛了，布满了皱纹，

purato pabbhāro ca kāyo,

身体也向前弯曲了，

dissati ca indriyānaṃ aññathattaṃ – cakkhundriyassa sotindriyassa ghānindriyassa jivhindriyassa kāyindriyassā”ti.

眼根、耳根、鼻根、舌根、身根，这些根的功能都 tampak 衰退变化了。”

“Idamavoca bhagavā. Idaṃ vatvā ca sugato athāparaṃ etadavoca satthā –

这是世尊所说。善逝这样说完后，导师接着说道：

“Dhī taṃ jammi jare atthu, dubbaṇṇakaraṇī jare;

“可恶啊，这衰老，使人变得丑陋；

Tāva manoramaṃ bimbaṃ, jarāya abhimadditaṃ.

曾经令人喜悦的容貌，都被衰老所摧毁。

“Yopi vassasataṃ jīve, sopi maccuparāyaṇo [sabbe maccuparāyanā (syā. kaṃ. ka.)];

即使能活一百岁，最终也难免一死；

Na kiñci parivajjeti, sabbamevābhimaddatī”ti.

衰老无可避免，它摧毁一切。”

paṭhamaṃ.

老法 ～老品‧第一经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.11.10 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.5 Jarāvagga 老品 (SN 48.41-50, 511-520)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.5.2 Uṇṇābhabrāhmaṇasutta 温那巴婆罗门经 (SN 48.42, 512)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Uṇṇābhabrāhmaṇasuttaṃ

温那巴婆罗门经

512. Sāvatthinidānaṃ.

舍卫城因缘。

Atha kho uṇṇābho brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.

那时，温那巴婆罗门来到世尊那里。

Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uṇṇābho brāhmaṇo bhagavantaṃ etadavoca –

到了之后，和世尊互相问候，说了些令人愉快、值得记忆的话，然后坐在一边。坐在一边的温那巴婆罗门对世尊说：

“Pañcimāni, bho gotama, indriyāni nānāvisayāni nānāgocarāni, na aññamaññassa gocaravisayaṃ paccanubhonti.

“尊敬的乔达摩！这五种根，所感知的范围（visaya）不同，所活动的领域（gocara）不同，它们各自体验自己的活动范围和感知对象，而不能体验其他根的活动范围和感知对象。

Katamāni pañca? Cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ.

是哪五根呢？就是：‘眼根、耳根、鼻根、舌根、身根’。

Imesaṃ nu kho, bho gotama, pañcannaṃ indriyānaṃ nānāvisayānaṃ nānāgocarānaṃ na aññamaññassa gocaravisayaṃ paccanubhontānaṃ kiṃ paṭisaraṇaṃ, ko ca nesaṃ gocaravisayaṃ paccanubhotī”ti?

尊敬的乔达摩！这五种根，所感知的范围不同，所活动的领域不同，它们各自体验自己的活动范围和感知对象，而不能体验其他根的活动范围和感知对象。那么，它们的归依处是什么呢？是谁在体验这些根所感知的范围和活动领域呢？”

☆ 皈依处（paṭisaraṇa 庇护所）── 五根 Indriya ➾ 意 Mana ➾ 念 Sati ➾ 解脱 Vimutti ➾ 涅槃 Nibbāna。

☼ 【意念的归依处？五根缘意 ⇒ 意缘生念 ⇒ 念缘解脱 ⇒ 解脱缘涅槃】

“Pañcimāni, brāhmaṇa, indriyāni nānāvisayāni nānāgocarāni na aññamaññassa gocaravisayaṃ paccanubhonti.

“婆罗门！这五种根，所感知的范围不同，所活动的领域不同，它们各自体验自己的活动范围和感知对象，而不能体验其他根的活动范围和感知对象。

Katamāni pañca? Cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ.

是哪五根呢？就是：‘眼根、耳根、鼻根、舌根、身根’。

Imesaṃ kho, brāhmaṇa, pañcannaṃ indriyānaṃ nānāvisayānaṃ nānāgocarānaṃ na aññamaññassa gocaravisayaṃ paccanubhontānaṃ mano paṭisaraṇaṃ, manova nesaṃ gocaravisayaṃ paccanubhotī”ti.

婆罗门！这五种根，所感知的范围不同，所活动的领域不同，它们各自体验自己的活动范围和感知对象，而不能体验其他根的活动范围和感知对象。（五根）以意（mano）作为归依处，意体验着这些（五根）所感知的范围和活动领域。”

“Manassa pana, bho gotama, kiṃ paṭisaraṇan”ti?

➊ “尊敬的乔达摩！那么意以什么为归依处呢？”

“Manassa kho, brāhmaṇa, sati paṭisaraṇan”ti.

“婆罗门！意以念（sati）为归依处。”

“Satiyā pana, bho gotama, kiṃ paṭisaraṇan”ti?

➋ “尊敬的乔达摩！那么念以什么为归依处？”

“Satiyā kho, brāhmaṇa, vimutti paṭisaraṇan”ti.

“婆罗门！念以解脱（vimutti）为归依处。”

“Vimuttiyā pana, bho gotama, kiṃ paṭisaraṇan”ti?

➌ “尊敬的乔达摩！那么解脱以什么为归依处？”

“Vimuttiyā kho, brāhmaṇa, nibbānaṃ paṭisaraṇan”ti.

“婆罗门！解脱以涅槃（nibbāna）为归依处！”

“Nibbānassa pana, bho gotama, kiṃ paṭisaraṇan”ti?

➍ “尊敬的乔达摩！那么涅槃以什么为归依处？”

“Accayāsi [accasarā (sī. syā. kaṃ.), ajjhaparaṃ (pī. ka.)], brāhmaṇa, pañhaṃ, nāsakkhi pañhassa pariyantaṃ gahetuṃ.

“婆罗门！你问得过远了（超出了范围）。你无法把握这个问题的最终边际。

Nibbānogadhañhi, brāhmaṇa, brahmacariyaṃ vussati nibbānaparāyaṇaṃ nibbānapariyosānan”ti.

婆罗门！梵行的目的是沉入涅槃，以涅槃为归宿，以涅槃为终结。”

Atha kho uṇṇābho brāhmaṇo bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

这时，温那巴婆罗门对世尊所说的话心生欢喜、随喜赞叹，从座位上起来，顶礼世尊，向右绕行后离开了。

Atha kho bhagavā acirapakkante uṇṇābhe brāhmaṇe bhikkhū āmantesi –

这时，在温那巴婆罗门离开后不久，世尊告诉诸比丘：

“seyyathāpi, bhikkhave, kūṭāgāre vā kūṭāgārasālāyaṃ vā [rasmiyo (syā. ka.)] pācīnavātapānā sūriye uggacchante vātapānena rasmi [kūṭāgāraṃ vā kūṭāgārasālaṃ vā uttarāya (ka. sī.)] pavisitvā kvāssa [kāya (syā. ka.)] patiṭṭhitā”ti? “Pacchimāyaṃ, bhante, bhittiyan”ti.

“诸比丘！譬如，在一座楼阁或楼阁大厅里，当太阳升起时，光线从东边的窗户照进来，会停留在哪里呢？”

“大德！会停留在西墙上。”

“Evameva kho, bhikkhave, uṇṇābhassa brāhmaṇassa tathāgate saddhā niviṭṭhā mūlajātā patiṭṭhitā daḷhā asaṃhāriyā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ.

“诸比丘！正是这样，温那巴婆罗门对于如来的信心已经确立、生根、稳固、坚固，是任何沙门、婆罗门、天神、魔罗、梵天或世间任何人都无法动摇的。

Imamhi ce, bhikkhave, samaye uṇṇābho brāhmaṇo kālaṅkareyya, natthi saṃyojanaṃ yena saṃyojanena saṃyutto uṇṇābho brāhmaṇo puna imaṃ lokaṃ āgaccheyyā”ti.

诸比丘！如果温那巴婆罗门就在此时命终，没有任何结能束缚他，温那巴婆罗门不会再回到这个世界来了。”

Dutiyaṃ.

温那巴婆罗门经 ～老品‧第二经终

～《根相应‧老品‧Uṇṇābhabrāhmaṇasutta 温那巴婆罗门经》(SN 48.42, 512)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.5 Jarāvagga 老品 (SN 48.41-50, 511-520)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.5.3 Sāketasutta 沙祇城 (SN 48.43, 513)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Sāketasuttaṃ

沙祇城

513. Evaṃ me sutaṃ –

如是我闻。

ekaṃ samayaṃ bhagavā sākete viharati añjanavane migadāye.

一时，世尊住在沙祇城（Sāketa）的安阇那林鹿野苑。

Tatra kho bhagavā bhikkhū āmantesi –

在那里，世尊告诉诸比丘：

“atthi nu kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma

“诸比丘！是否存在这样一种途径（pariyāyo），依循这种途径，

yāni pañcindriyāni tāni pañca balāni honti,

五根也就是五力，

yāni pañca balāni tāni pañcindriyāni hontī”ti?

五力也就是五根呢？”

“Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā.

“大德！我们的法以世尊为根本，以世尊为指引，以世尊为归依处。

Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.

善哉，大德！请世尊为我们解释这个道理吧。听闻世尊的教导后，比丘们将铭记受持。”

“那么，诸比丘！仔细听，好好思惟，我将为你们说。”

“是的，大德！”

那些比丘回答世尊。世尊说道：

“Atthi, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma

“诸比丘！确实存在这样一种途径，依循这种途径，

yāni pañcindriyāni tāni pañca balāni honti,

五根也就是五力，

yāni pañca balāni tāni pañcindriyāni honti”.

五力也就是五根。”

“Katamo ca, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma

“诸比丘！是怎样的途径，依循这种途径，

yāni pañcindriyāni tāni pañca balāni honti,

五根也就是五力，

yāni pañca balāni tāni pañcindriyāni honti?

五力也就是五根呢？

Yaṃ, bhikkhave, saddhindriyaṃ taṃ saddhābalaṃ,

诸比丘！➊ 信根（saddhindriyaṃ）就是信力（saddhābalaṃ），

yaṃ saddhābalaṃ taṃ saddhindriyaṃ;

信力也就是信根；

yaṃ vīriyindriyaṃ taṃ vīriyabalaṃ,

➋ 精进根就是精进力，

yaṃ vīriyabalaṃ taṃ vīriyindriyaṃ;

精进力也就是精进根；

yaṃ satindriyaṃ taṃ satibalaṃ,

➌ 念根就是念力，

yaṃ satibalaṃ taṃ satindriyaṃ;

念力也就是念根，

yaṃ samādhindriyaṃ taṃ samādhibalaṃ,

➍ 定根就是定力，

yaṃ samādhibalaṃ taṃ samādhindriyaṃ;

定力也就是定根；

yaṃ paññindriyaṃ taṃ paññābalaṃ,

➎ 慧根就是慧力，

yaṃ paññābalaṃ taṃ paññindriyaṃ.

慧力也就是慧根。

Seyyathāpi, bhikkhave, nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā, tassa majjhe dīpo.

“诸比丘！譬如，有一条河流向东流，趋向东方，注入东方，河中间有一个沙洲。

Atthi, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma

诸比丘！存在这样一种途径，依循这种途径，

tassā nadiyā eko soto tveva saṅkhyaṃ gacchati [saṅkhaṃ (sī. syā. kaṃ.)].

这条河的水流可以被称为‘一股’。

Atthi pana, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma

诸比丘！又存在另一种途径，依循这种途径，

tassā nadiyā dve sotāni tveva saṅkhyaṃ gacchanti.

这条河的水流可以被称为‘两股’。

“Katamo ca, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma

“诸比丘！是怎样的途径，依循这种途径，

tassā nadiyā eko soto tveva saṅkhyaṃ gacchati?

这条河的水流被称为‘一股’呢？

Yañca, bhikkhave, tassa dīpassa purimante [puratthimante (sī. syā. kaṃ. pī.)] udakaṃ, yañca pacchimante udakaṃ –

诸比丘！就是那沙洲东边的水和西边的水合在一起时。

ayaṃ kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma

诸比丘！正是这种途径，依循这种途径，

tassā nadiyā eko soto tveva saṅkhyaṃ gacchati.

这条河的水流被称为‘一股’。”

“Katamo ca, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma

“诸比丘！是怎样的途径，依循这种途径，

tassā nadiyā dve sotāni tveva saṅkhyaṃ gacchanti?

这条河的水流被称为‘两股’呢？

Yañca, bhikkhave, tassa dīpassa uttarante udakaṃ, yañca dakkhiṇante udakaṃ –

诸比丘！就是那沙洲北边的水和南边的水分开时。

ayaṃ kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma

诸比丘！正是这种途径，依循这种途径，

tassā nadiyā dve sotāni tveva saṅkhyaṃ gacchanti.

这条河的水流被称为‘两股’。”

Evameva kho, bhikkhave, yaṃ saddhindriyaṃ taṃ saddhābalaṃ,

“诸比丘！同样地，➊ 信根就是信力，

yaṃ saddhābalaṃ taṃ saddhindriyaṃ;

信力也就是信根；

yaṃ vīriyindriyaṃ taṃ vīriyabalaṃ,

➋ 精进根就是精进力，

yaṃ vīriyabalaṃ taṃ vīriyindriyaṃ;

精进力也就是精进根；

yaṃ satindriyaṃ taṃ satibalaṃ,

➌ 念根就是念力，

yaṃ satibalaṃ taṃ satindriyaṃ;

念力也就是念根；

yaṃ samādhindriyaṃ taṃ samādhibalaṃ,

➍ 定根就是定力，

yaṃ samādhibalaṃ taṃ samādhindriyaṃ;

定力也就是定根；

yaṃ paññindriyaṃ taṃ paññābalaṃ,

➎ 慧根就是慧力，

yaṃ paññābalaṃ taṃ paññindriyaṃ.

慧力也就是慧根。

Pañcannaṃ, bhikkhave, indriyānaṃ bhāvitattā bahulīkatattā bhikkhu āsavānaṃ khayā

诸比丘！比丘由于培育、修习这五根达到圆满，就能灭尽诸漏，

anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti.

就在当下（现法），凭自己的智慧亲自证知、达成并安住于无漏的心解脱、慧解脱。”

Tatiyaṃ.

沙祇城 ～老品‧第三经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.5 Jarāvagga 老品 (SN 48.41-50, 511-520)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.5.4 Pubbakoṭṭhakasutta 东河 (SN 48.44, 514)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Pubbakoṭṭhakasuttaṃ

东河

514. Evaṃ me sutaṃ –

如是我闻。

ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbakoṭṭhake.

一时，世尊住在舍卫城的东门楼 (`Pubbakoṭṭhake`)。

Tatra kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi –

在那里，世尊对具寿舍利弗说：

“saddahasi [saddahāsi (sī. pī.)] tvaṃ, sāriputta –

“舍利弗！你是否相信：

saddhindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ…pe…

➊ 对于信根，若加以培育、数数修习，就能沉入不死（甘露），以不死为归宿，以不死为终结；

➋ 对于精进根，若加以培育、数数修习，就能沉入不死，以不死为归宿，以不死为终结；

➌ 对于念根，若加以培育、数数修习，就能沉入不死，以不死为归宿，以不死为终结；

➍ 对于定根，若加以培育、数数修习，就能沉入不死，以不死为归宿，以不死为终结；

paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānan”ti?

➎ 对于慧根，若加以培育、数数修习，就能沉入不死，以不死为归宿，以不死为终结？”

“Na khvāhaṃ ettha, bhante, bhagavato saddhāya gacchāmi –

“大德！关于这点，我并非因为对世尊的信仰才相信：

saddhindriyaṃ…pe…

① 对于信根...以不死为终结；

② 对于精进根...以不死为终结；

③ 对于念根...以不死为终结；

④ 对于定根...以不死为终结；

paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ.

⑤ 对于慧根，若加以培育、数数修习，就能沉入不死，以不死为归宿，以不死为终结。

Yesañhetaṃ, bhante, aññātaṃ assa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ [apassitaṃ (sī. syā. kaṃ. ka.), aphusitaṃ (pī.)] paññāya, te tattha paresaṃ saddhāya gaccheyyuṃ –

大德！那些对此未曾了知、未曾亲见、未曾明白、未曾实证、未曾以智慧触证的人，他们才需要依赖他人的信仰而相信：

saddhindriyaṃ…pe…

① 对于信根...以不死为终结；

② 对于精进根...以不死为终结；

③ 对于念根...以不死为终结；

④ 对于定根...以不死为终结；

paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ.

⑤ 对于慧根，若加以培育、数数修习，就能沉入不死，以不死为归宿，以不死为终结。

Yesañca kho etaṃ, bhante, ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya, nikkaṅkhā te tattha nibbicikicchā –

而大德！那些对此已经了知、亲见、明白、实证、并以智慧触证的人，他们对此是毫无疑虑、没有犹豫的：

saddhindriyaṃ…pe…

① 对于信根...以不死为终结；

② 对于精进根...以不死为终结；

③ 对于念根...以不死为终结；

④ 对于定根...以不死为终结；

paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ.

⑤ 对于慧根，若加以培育、数数修习，就能沉入不死，以不死为归宿，以不死为终结。

Mayhañca kho etaṃ, bhante, ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya.

大德！我对此已经了知、亲见、明白、实证、并以智慧触证了。

Nikkaṅkhavāhaṃ tattha nibbicikiccho

我对此毫无疑虑、没有犹豫：

① 对于信根，若加以培育、数数修习，就能沉入不死，以不死为归宿，以不死为终结；

saddhindriyaṃ…pe…

② 对于精进根...以不死为终结；

③ 对于念根...以不死为终结；

④ 对于定根...以不死为终结；

paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānan”ti.

⑤ 对于慧根，若加以培育、数数修习，就能沉入不死，以不死为归宿，以不死为终结。”

“Sādhu sādhu, sāriputta!

“善哉，善哉，舍利弗！

Yesañhetaṃ, sāriputta, aññātaṃ assa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya, te tattha paresaṃ saddhāya gaccheyyuṃ –

舍利弗！那些对此未曾了知、未曾亲见、未曾明白、未曾实证、未曾以智慧触证的人，他们才需要依赖他人的信仰而相信：

saddhindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ…pe…

① 对于信根...以不死为终结；

② 对于精进根...以不死为终结；

③ 对于念根...以不死为终结；

④ 对于定根...以不死为终结；

paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ.

⑤ 对于慧根，若加以培育、数数修习，就能沉入不死，以不死为归宿，以不死为终结。

Yesañca kho etaṃ, sāriputta, ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya, nikkaṅkhā te tattha nibbicikicchā –

而舍利弗！那些对此已经了知、亲见、明白、实证、并以智慧触证的人，他们对此是毫无疑虑、没有犹豫的：

saddhindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ…pe…

① 对于信根...以不死为终结；

② 对于精进根...以不死为终结；

③ 对于念根...以不死为终结；

④ 对于定根...以不死为终结；

paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānan”ti.

⑤ 对于慧根，若加以培育、数数修习，就能沉入不死，以不死为归宿，以不死为终结。”

Catutthaṃ.

东河 ～老品‧第四经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.5 Jarāvagga 老品 (SN 48.41-50, 511-520)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.5.5 Paṭhamapubbārāmasutta 东园之一 (SN 48.45, 515)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Paṭhamapubbārāmasuttaṃ

东园之一

515. Evaṃ me sutaṃ –

如是我闻。

ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde.

一时，世尊住在舍卫城的东园鹿子母讲堂。

Tatra kho bhagavā bhikkhū āmantesi –

在那里，世尊告诉诸比丘：

“katinaṃ nu kho, bhikkhave, indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti –

“诸比丘！培育、数数修习多少种根，漏尽比丘能够宣告他的证悟：

‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī”ti?

‘我生已尽，梵行已立，所作已办，不再有后世轮回！’呢？”

Bhagavaṃmūlakā no, bhante, dhammā…pe…

“大德！我们的法以世尊为根本，以世尊为指引，以世尊为归依处。善哉，大德！请世尊为我们解释这个道理吧。听闻世尊的教导后，比丘们将铭记受持。”

“那么，诸比丘！仔细听，好好思惟，我将为你们说。”

“是的，大德！”

那些比丘回答世尊，世尊说道：

“ekassa kho, bhikkhave, indriyassa bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti –

“诸比丘！培育、数数修习这一根，漏尽比丘能够宣告他的证悟：

‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmīti.

‘我生已尽，梵行已立，所作已办，不再有后世轮回！’

Katamassa ekassa paññindriyassa paññavato,

是哪一根呢？是慧根。

bhikkhave, ariyasāvakassa tadanvayā saddhā saṇṭhāti, tadanvayaṃ vīriyaṃ saṇṭhāti, tadanvayā sati saṇṭhāti, tadanvayo samādhi saṇṭhāti.

诸比丘！有智慧的圣弟子，信随之而建立，精进随之而建立，念随之而建立，定随之而建立。

Imassa kho, bhikkhave, ekassa indriyassa bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti –

诸比丘！正是由于培育、数数修习这一根（慧根），漏尽比丘能够宣告他的证悟：

‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī”ti.

‘我生已尽，梵行已立，所作已办，不再有后世轮回！’”

Pañcamaṃ.

东园之一 ～老品‧第五经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2561.8.8 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.5 Jarāvagga 老品 (SN 48.41-50, 511-520)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.5.6 Dutiyapubbārāmasutta 东园之二 (SN 48.46, 516)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Dutiyapubbārāmasuttaṃ

《东园之二经》

516. Taṃyeva nidānaṃ.

因缘同前——

（一时，世尊住在舍卫城东园鹿子母讲堂。

在此，世尊告诉各位比丘说：）

“Katinaṃ nu kho, bhikkhave, indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti –

“各位比丘！对多少种根加以修习、不断练习，就能成为漏尽比丘，并且能这样自我宣告所证悟的：

‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī”ti?

‘我的生死已尽，梵行已确立；应做的事已做完，不再有后世的存在了’？”

Bhagavaṃmūlakā no, bhante, dhammā…pe…

“大德！我们的法，以世尊为根本，以世尊为指引（眼），以世尊为归宿。大德世尊！希望您能解释刚才所说的含义，我们比丘听后会认真领会并记住。”

“各位比丘！那么请仔细听，好好思量，我这就说。”

“是的，大德！”

那些比丘回答了世尊，世尊便开示道：

“dvinnaṃ kho, bhikkhave, indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti –

“各位比丘！对这两种根加以修习、不断练习，就能成为漏尽比丘，并且能这样自我宣告所证悟的：

‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmīti.

‘我的生死已尽，梵行已确立；应做的事已做完，不再有后世的存在了！’

Katamesaṃ dvinnaṃ?

是哪两种根呢？

Ariyāya ca paññāya, ariyāya ca vimuttiyā.

各位比丘！就是 ➊ 圣慧和 ➋ 圣解脱。

Yā hissa, bhikkhave, ariyā paññā tadassa paññindriyaṃ.

➊ 各位比丘！所谓的圣慧，就是这里的慧根。

Yā hissa, bhikkhave, ariyā vimutti tadassa samādhindriyaṃ.

➋ 各位比丘！所谓的圣解脱，就是这里的定根。

Imesaṃ kho, bhikkhave, dvinnaṃ indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti –

各位比丘！对这两种根加以修习、不断练习，就能成为漏尽比丘，并且能这样自我宣告所证悟的：

‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī”ti.

‘我的生死已尽，梵行已确立；应做的事已做完，不再有后世的存在了！’”

Chaṭṭhaṃ.

东园之二经 ～老品‧第六经 终

～《根相应‧老品‧Dutiyapubbārāmasutta 东园之二经》(SN 48.46, 516)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.5 Jarāvagga 老品 (SN 48.41-50, 511-520)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.5.7 Tatiyapubbārāmasutta 东园之三 (SN 48.47, 517)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Tatiyapubbārāmasuttaṃ

东园之三

517. Taṃyeva nidānaṃ.

一时，世尊住在舍卫城东园鹿子母讲堂（因缘同前）。

在此，世尊告诉各位比丘说：

“Katinaṃ nu kho, bhikkhave, indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti –

“各位比丘！对多少种根加以修习、不断练习，就能成为漏尽比丘，并且能这样自我宣告所证悟的：

‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī”ti?

‘我的生死已尽，梵行已确立；应做的事已做完，不再有后世的存在了！’？”

Bhagavaṃmūlakā no, bhante, dhammā…pe…

“大德！我们的法，以世尊为根本，以世尊为指引（眼），以世尊为归宿。大德世尊！希望您能解释刚才所说的含义，我们比丘听后会认真领会并记住。”

“各位比丘！那么请仔细听，好好思量，我这就说。”

“是的，大德！”

那些比丘回答了世尊，世尊便开示道：

“catunnaṃ kho, bhikkhave, indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti –

“各位比丘！对这四种根加以修习、不断练习，就能成为漏尽比丘，并且能这样自我宣告所证悟的：

‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmīti.

‘我的生死已尽，梵行已确立；应做的事已做完，不再有后世的存在了！’

Katamesaṃ catunnaṃ?

是哪四种根呢？

Vīriyindriyassa, satindriyassa, samādhindriyassa, paññindriyassa –

精进根、念根、定根、慧根。

imesaṃ kho, bhikkhave, catunnaṃ indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti –

各位比丘！对这四种根加以修习、不断练习，就能成为漏尽比丘，并且能这样自我宣告所证悟的：

‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī”ti.

‘我的生死已尽，梵行已确立；应做的事已做完，不再有后世的存在了！’”

Sattamaṃ.

东园之三 ～老品‧第七经 终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.5 Jarāvagga 老品 (SN 48.41-50, 511-520)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.5.8 Catutthapubbārāmasutta 东园之四 (SN 48.48, 518)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Catutthapubbārāmasuttaṃ

东园之四

518. Taṃyeva nidānaṃ.

一时，世尊住在舍卫城东园鹿子母讲堂（因缘同前）。

在此，世尊告诉各位比丘说：

“Katinaṃ nu kho, bhikkhave, indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti –

“各位比丘！对多少种根加以修习、不断练习，就能成为漏尽比丘，并且能这样自我宣告所证悟的：

‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī”ti?

‘我的生死已尽，梵行已确立；应做的事已做完，不再有后世的存在了！’？”

Bhagavaṃmūlakā no, bhante, dhammā…pe…

“大德！我们的法，以世尊为根本，以世尊为指引（眼），以世尊为归宿。大德世尊！希望您能解释刚才所说的含义，我们比丘听后会认真领会并记住。”

“各位比丘！那么请仔细听，好好思量，我这就说。”

“是的，大德！”

那些比丘回答了世尊，世尊便开示道：

“pañcannaṃ kho, bhikkhave, indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti –

“各位比丘！对这五种根加以修习、不断练习，就能成为漏尽比丘，并且能这样自我宣告所证悟的：

‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmīti.

‘我的生死已尽，梵行已确立；应做的事已做完，不再有后世的存在了！’

Katamesaṃ pañcannaṃ?

是哪五种根呢？

Saddhindriyassa, vīriyindriyassa, satindriyassa, samādhindriyassa, paññindriyassa –

信根、精进根、念根、定根、慧根。

imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ bhāvitattā bahulīkatattā khīṇāsavo bhikkhu aññaṃ byākaroti –

各位比丘！对这五种根加以修习、不断练习，就能成为漏尽比丘，并且能这样自我宣告所证悟的：

‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī”ti.

‘我的生死已尽，梵行已确立；应做的事已做完，不再有后世的存在了！’”

Aṭṭhamaṃ.

东园之四 ～老品‧第八经 终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.5 Jarāvagga 老品 (SN 48.41-50, 511-520)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.5.9 Piṇḍolabhāradvājasutta 宾头卢 (SN 48.49, 519)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Piṇḍolabhāradvājasuttaṃ

宾头卢

519. Evaṃ me sutaṃ –

我这样听闻：

ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme.

一时，世尊住在拘睒弥国的瞿师罗园。

Tena kho pana samayena āyasmatā piṇḍolabhāradvājena aññā byākatā hoti –

那时，具寿宾头卢颇罗堕阇，这样自我宣告所证悟的：

“khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī”ti.

‘我的生死已尽，梵行已确立；应做的事已做完，不再有后世的存在了！’

Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu;

那时，有许多比丘来到世尊那里。

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu.

来到后，向世尊顶礼，然后坐在一旁。

Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –

坐在一旁的比丘们对世尊这样说：

“Āyasmatā, bhante, piṇḍolabhāradvājena aññā byākatā –

“大德！具寿宾头卢颇罗堕阇，这样自我宣告所证悟的：

‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmīti.

‘我的生死已尽，梵行已确立；应做的事已做完，不再有后世的存在了！’

Kiṃ nu kho, bhante, atthavasaṃ sampassamānena āyasmatā piṇḍolabhāradvājena aññā byākatā –

大德！尊者宾头卢颇罗堕阇是看到了什么意义和目标，才这样自我宣告所证悟的：

‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī”ti?

‘我的生死已尽，梵行已确立；应做的事已做完，不再有后世的存在了！’呢？”

“Tiṇṇannaṃ kho, bhikkhave, indriyānaṃ bhāvitattā bahulīkatattā piṇḍolabhāradvājena bhikkhunā aññā byākatā –

“各位比丘！正是因为对三种根加以修习、不断练习，宾头卢颇罗堕阇比丘才这样自我宣告所证悟的：

‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmīti.

‘我的生死已尽，梵行已确立；应做的事已做完，不再有后世的存在了！’

Katamesaṃ tiṇṇannaṃ?

是哪三种根呢？

Satindriyassa, samādhindriyassa, paññindriyassa –

念根、定根、慧根。

imesaṃ kho, bhikkhave, tiṇṇannaṃ indriyānaṃ bhāvitattā bahulīkatattā piṇḍolabhāradvājena bhikkhunā aññā byākatā –

各位比丘！正是因为对这三种根加以修习、不断练习，宾头卢颇罗堕阇比丘才这样自我宣告所证悟的：

‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmīti.

‘我的生死已尽，梵行已确立；应做的事已做完，不再有后世的存在了！’

Imāni ca, bhikkhave, tīṇindriyāni kimantāni?

各位比丘！这三种根以什么为终点呢？

Khayantāni.

以灭尽为终点。

Kissa khayantāni?

什么东西的灭尽呢？

Jātijarāmaraṇassa.

是生、老、死的灭尽。

‘Jātijarāmaraṇaṃ khayan’ti kho, bhikkhave, sampassamānena piṇḍolabhāradvājena bhikkhunā aññā byākatā –

各位比丘！正是因为看到了生、老、死的灭尽，宾头卢颇罗堕阇比丘才这样自我宣告所证悟的：

‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmī”ti.

‘我的生死已尽，梵行已确立；应做的事已做完，不再有后世的存在了！’”

Navamaṃ.

宾头卢 ～老品‧第九经 终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.5 Jarāvagga 老品 (SN 48.41-50, 511-520)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.5.10 Āpaṇasutta 信经 (SN 48.50, 520)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Āpaṇasuttaṃ

信经

520. Evaṃ me sutaṃ –

我这样听闻：

ekaṃ samayaṃ bhagavā aṅgesu viharati āpaṇaṃ nāma aṅgānaṃ nigamo.

一时，世尊住在鸯伽国一个名叫阿恕那的鸯伽族市镇。

Tatra kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi –

在那里，世尊对具寿舍利弗说：

“yo so, sāriputta, ariyasāvako tathāgate ekantagato [ekantigato (sī.)] abhippasanno, na so tathāgate vā tathāgatasāsane vā kaṅkheyya vā vicikiccheyya vā”ti?

“舍利弗！如果圣弟子对如来有完全的、坚定的信仰，他对如来或者如来的教法，还会产生犹豫或疑惑吗？”

“Yo so, bhante, ariyasāvako tathāgate ekantagato abhippasanno, na so tathāgate vā tathāgatasāsane vā kaṅkheyya vā vicikiccheyya vā.

“大德！如果圣弟子对如来有完全的、坚定的信仰，他对如来或者如来的教法，就不会产生犹豫或疑惑。

Saddhassa hi, bhante, ariyasāvakassa evaṃ pāṭikaṅkhaṃ yaṃ āraddhavīriyo viharissati –

➊ 大德！对于有信心的圣弟子，是可以期待的，他会精进努力地安住：

akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya,

为了断除不善法，具足善法，

thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.

他会充满力量、勇猛精进，在善法上毫不松懈（不舍其轭）。

Yaṃ hissa, bhante, vīriyaṃ tadassa vīriyindriyaṃ.

大德！他所具有的这种精进，就是他的‘精进根’。

“Saddhassa hi, bhante, ariyasāvakassa āraddhavīriyassa etaṃ pāṭikaṅkhaṃ

➋ 大德！对于有信心、已发起精进的圣弟子，是可以期待的：

yaṃ satimā bhavissati, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā.

他将具有正念，成就最卓越的念和慧，对于长久以前所做的、长久以前所说的，都能忆念、随念。

Yā hissa, bhante, sati tadassa satindriyaṃ.

大德！他所具有的这种正念，就是他的‘念根’。

“Saddhassa hi, bhante, ariyasāvakassa āraddhavīriyassa upaṭṭhitassatino etaṃ pāṭikaṅkhaṃ

➌ 大德！对于有信心、已发起精进、安住正念的圣弟子，是可以期待的：

yaṃ vossaggārammaṇaṃ karitvā labhissati samādhiṃ, labhissati cittassa ekaggataṃ.

他将以舍离作为所缘，获得定力，获得心的专一。

Yo hissa, bhante, samādhi tadassa samādhindriyaṃ.

大德！他所具有的这种定力，就是他的‘定根’。

“Saddhassa hi, bhante, ariyasāvakassa āraddhavīriyassa upaṭṭhitassatino samāhitacittassa etaṃ pāṭikaṅkhaṃ

➍ 大德！对于有信心、已发起精进、安住正念、内心已得定的圣弟子，是可以期待的，

yaṃ evaṃ pajānissati –

他将如实了知：

anamataggo kho saṃsāro.

‘轮回是没有起点的。

Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ.

众生被无明覆盖，被渴爱束缚，因此不断流转轮回，不知道它的开端。

Avijjāya tveva tamokāyassa asesavirāganirodho santametaṃ padaṃ paṇītametaṃ padaṃ, yadidaṃ –

然而，对于无明、这黑暗的聚合体，无余地离贪和灭尽，就是这寂静的境界，这殊胜的境界，即：

sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ [nibbānanti (?)].

一切行的平息，一切执取的彻底舍弃，渴爱的灭尽，离贪，灭尽，涅槃’。

Yā hissa, bhante, paññā tadassa paññindriyaṃ.

大德！他所具有的这种智慧，就是他的‘慧根’。

“Saddho so [sa kho so (sī. syā. kaṃ.)], bhante, ariyasāvako evaṃ padahitvā padahitvā evaṃ saritvā saritvā evaṃ samādahitvā samādahitvā evaṃ pajānitvā pajānitvā evaṃ abhisaddahati –

➎ 大德！有信心的圣弟子，这样一次次地努力，这样一次次地忆念，这样一次次地入定，这样一次次地了知后，就会产生这样的确信：

‘ime kho te dhammā ye me pubbe sutavā ahesuṃ.

‘这些法就是我以前听闻过的。

Tenāhaṃ etarahi kāyena ca phusitvā viharāmi, paññāya ca ativijjha [paṭivijjha (sī. ka.) tadaṭṭhakathāsu pana ativijjhitvāti vaṇṇitaṃ] passāmī’ti.

现在我既亲身体验（触）它们而安住，又通过智慧彻底通达并观察它们。’

Yā hissa, bhante, saddhā tadassa saddhindriyan”ti.

大德！他所具有的这种信心，就是他的‘信根’。”

“Sādhu sādhu, sāriputta!

“很好，很好！舍利弗！

Yo so, sāriputta, ariyasāvako tathāgate ekantagato abhippasanno, na so tathāgate vā tathāgatasāsane vā kaṅkheyya vā vicikiccheyya vā.

舍利弗！如果圣弟子对如来有完全的、坚定的信仰，他对如来或者如来的教法，就不会产生犹豫或疑惑。

Saddhassa hi, sāriputta, ariyasāvakassa etaṃ pāṭikaṅkhaṃ yaṃ āraddhavīriyo viharissati –

➊ 舍利弗！对于有信心的圣弟子，是可以期待的，他会精进努力地安住：

akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya,

为了断除不善法，具足善法，

thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.

他会充满力量、勇猛精进，在善法上毫不松懈（不舍其轭）。

Yaṃ hissa, sāriputta, vīriyaṃ tadassa vīriyindriyaṃ.

舍利弗！他所具有的这种精进，就是他的‘精进根’。

“Saddhassa hi, sāriputta, ariyasāvakassa āraddhavīriyassa etaṃ pāṭikaṅkhaṃ

➋ 舍利弗！对于有信心、已发起精进的圣弟子，是可以期待的：

yaṃ satimā bhavissati, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā.

他将具有正念，成就最卓越的念和慧，对于长久以前所做的、长久以前所说的，都能忆念、随念。

Yā hissa, sāriputta, sati tadassa satindriyaṃ.

舍利弗！他所具有的这种正念，就是他的‘念根’。

“Saddhassa hi, sāriputta, ariyasāvakassa āraddhavīriyassa upaṭṭhitassatino etaṃ pāṭikaṅkhaṃ

➌ 舍利弗！对于有信心、已发起精进、安住正念的圣弟子，是可以期待的：

yaṃ vossaggārammaṇaṃ karitvā labhissati samādhiṃ, labhissati cittassa ekaggataṃ.

他将以舍离作为所缘，获得定力，获得心的专一。

Yo hissa, sāriputta, samādhi tadassa samādhindriyaṃ.

舍利弗！他所具有的这种定力，就是他的‘定根’。

“Saddhassa hi, sāriputta, ariyasāvakassa āraddhavīriyassa upaṭṭhitassatino samāhitacittassa etaṃ pāṭikaṅkhaṃ

➍ 舍利弗！对于有信心、已发起精进、安住正念、内心已得定的圣弟子，是可以期待的，

yaṃ evaṃ pajānissati –

他将如实了知：

anamataggo kho saṃsāro.

‘轮回是没有起点的。

Pubbā koṭi na paññāyati avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarataṃ.

众生被无明覆盖，被渴爱束缚，因此不断流转轮回，不知道它的开端。

Avijjāya tveva tamokāyassa asesavirāganirodho santametaṃ padaṃ paṇītametaṃ padaṃ, yadidaṃ –

然而，对于无明、这黑暗的聚合体，无余地离贪和灭尽，就是这寂静的境界，这殊胜的境界，即：

sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ.

一切行的平息，一切执取的彻底舍弃，渴爱的灭尽，离贪，灭尽，涅槃’。

Yā hissa, sāriputta, paññā tadassa paññindriyaṃ.

舍利弗！他所具有的这种智慧，就是他的‘慧根’。

“Saddho so [sa kho so (sī. syā. kaṃ. pī.)], sāriputta, ariyasāvako evaṃ padahitvā padahitvā evaṃ saritvā saritvā evaṃ samādahitvā samādahitvā evaṃ pajānitvā pajānitvā evaṃ abhisaddahati –

➎ 舍利弗！有信心的圣弟子，这样一次次地努力，这样一次次地忆念，这样一次次地入定，这样一次次地了知后，就会产生这样的确信：

‘ime kho te dhammā ye me pubbe sutavā ahesuṃ.

‘这些法就是我以前听闻过的。

Tenāhaṃ etarahi kāyena ca phusitvā viharāmi, paññāya ca ativijjha [paṭivijjha (ka. sī. ka.)] passāmī’ti.

现在我既亲身体验（触）它们而安住，又通过智慧彻底通达并观察它们。’

Yā hissa, sāriputta, saddhā tadassa saddhindriyan”ti.

舍利弗！他所具有的这种信心，就是他的‘信根’。”

Dasamaṃ.

信经 ～老品‧第十经 终

Jarāvaggo pañcamo.

第五 老品（终）

Tassuddānaṃ –

此品（十经）的摄颂是：

Jarā uṇṇābho brāhmaṇo, sāketo pubbakoṭṭhako;

老法、婆罗门，沙祇城、东河；

Pubbārāme ca cattāri, piṇḍolo āpaṇena cāti [saddhena te dasāti (syā. kaṃ. ka.)].

东园四修根，宾头卢、十信。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.6 Sūkarakhatavagga 拘萨罗品 (SN 48.51-60, 521-530)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.6.1 Sālasutta 拘萨罗 (SN 48.51, 521)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Sūkarakhatavaggo

拘萨罗品

1. Sālasuttaṃ

拘萨罗

521. Evaṃ me sutaṃ –

我这样听闻：

ekaṃ samayaṃ bhagavā kosalesu viharati sālāya brāhmaṇagāme.

一时，世尊住在拘萨罗国的娑罗婆罗门村。

Tatra kho bhagavā bhikkhū āmantesi –

在那里，世尊告诉各位比丘说：

“seyyathāpi, bhikkhave, ye keci tiracchānagatā pāṇā, sīho migarājā tesaṃ aggamakkhāyati,

“各位比丘！就好比，在所有旁生动物中，狮子兽王被称为最殊胜的，

yadidaṃ – thāmena javena sūrena [sūriyena (sī. syā. kaṃ.)];

这是就力量、速度和勇猛而言；

evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ – bodhāya”.

各位比丘！同样地，在所有菩提分法中，慧根被称为最殊胜的，这是就（其有助于）导向觉悟而言。

“Katame ca, bhikkhave, bodhipakkhiyā dhammā?

各位比丘！哪些是菩提分法呢？

Saddhindriyaṃ, bhikkhave, bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati;

各位比丘！➊ 信根是菩提分法，它有助于导向觉悟。

vīriyindriyaṃ bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati;

➋ 精进根是菩提分法，它有助于导向觉悟。

satindriyaṃ bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati;

➌ 念根是菩提分法，它有助于导向觉悟。

samādhindriyaṃ bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati;

➍ 定根是菩提分法，它有助于导向觉悟。

paññindriyaṃ bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati.

➎ 慧根是菩提分法，它有助于导向觉悟。

Seyyathāpi, bhikkhave, ye keci tiracchānagatā pāṇā, sīho migarājā tesaṃ aggamakkhāyati, yadidaṃ –

各位比丘！就好比，在所有旁生动物中，狮子兽王被称为最殊胜的，

thāmena javena sūrena;

这是就力量、速度和勇猛而言；

evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ – bodhāyā”ti.

各位比丘！同样地，在所有菩提分法中，慧根被称为最殊胜的，这是就（其有助于）导向觉悟而言。”

Paṭhamaṃ.

拘萨罗 ～拘萨罗品‧第一经 终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.6 Sūkarakhatavagga 拘萨罗品 (SN 48.51-60, 521-530)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.6.2 Mallikasutta 茉莉城 (SN 48.52, 522)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Mallikasuttaṃ

茉莉城

522. Evaṃ me sutaṃ –

我这样听闻：

ekaṃ samayaṃ bhagavā mallesu [mallakesu (sī. syā. kaṃ.), mallikesu (ka.)] viharati uruvelakappaṃ nāma mallānaṃ nigamo.

一时，世尊住在末罗国一个名叫郁鞞罗劫波的末罗人市镇（茉莉城）。

Tatra kho bhagavā bhikkhū āmantesi –

在那里，世尊告诉各位比丘说：

“yāvakīvañca, bhikkhave, ariyasāvakassa ariyañāṇaṃ na uppannaṃ hoti neva tāva catunnaṃ indriyānaṃ saṇṭhiti hoti, neva tāva catunnaṃ indriyānaṃ avaṭṭhiti hoti.

“各位比丘！只要圣弟子的圣智还没有生起，那么他的四根就无法稳固（等住），也无法安定（安住）。

Yato ca kho, bhikkhave, ariyasāvakassa ariyañāṇaṃ uppannaṃ hoti, atha catunnaṃ indriyānaṃ saṇṭhiti hoti, atha catunnaṃ indriyānaṃ avaṭṭhiti hoti”.

各位比丘！而当圣弟子的圣智生起时，他的四根就能稳固（等住），就能安定（安住）。

“Seyyathāpi, bhikkhave, yāvakīvañca kūṭāgārassa kūṭaṃ na ussitaṃ hoti, neva tāva gopānasīnaṃ saṇṭhiti hoti, neva tāva gopānasīnaṃ avaṭṭhiti hoti.

各位比丘！就好比，只要楼阁的屋顶还没有盖上，那么它的椽子（重檐）就无法稳固，也无法安定。

Yato ca kho, bhikkhave, kūṭāgārassa kūṭaṃ ussitaṃ hoti, atha gopānasīnaṃ saṇṭhiti hoti, atha gopānasīnaṃ avaṭṭhiti hoti.

各位比丘！而当楼阁的屋顶盖上时，它的椽子（重檐）就能稳固，就能安定。

Evameva kho, bhikkhave, yāvakīvañca ariyasāvakassa ariyañāṇaṃ na uppannaṃ hoti, neva tāva catunnaṃ indriyānaṃ saṇṭhiti hoti, neva tāva catunnaṃ indriyānaṃ avaṭṭhiti hoti.

各位比丘！同样地，只要圣弟子的圣智还没有生起，那么他的四根就无法稳固（等住），也无法安定（安住）。

Yato ca kho, bhikkhave, ariyasāvakassa ariyañāṇaṃ uppannaṃ hoti, atha catunnaṃ indriyānaṃ…pe… avaṭṭhiti hoti.

各位比丘！而当圣弟子的圣智生起时，他的四根就能……稳固（等住），就能安定（安住）。

“Katamesaṃ catunnaṃ?

是哪四种根呢？

Saddhindriyassa, vīriyindriyassa, satindriyassa, samādhindriyassa.

信根、精进根、念根、定根。

Paññavato, bhikkhave, ariyasāvakassa tadanvayā saddhā saṇṭhāti,

各位比丘！当圣弟子具有智慧时，与其（智慧）相应的信根就稳固了，

tadanvayaṃ vīriyaṃ saṇṭhāti,

与其相应的精进根就稳固了，

tadanvayā sati saṇṭhāti,

与其相应的念根就稳固了，

tadanvayo samādhi saṇṭhātī”ti.

与其相应的定根就稳固了。”

Dutiyaṃ.

茉莉城 ～拘萨罗品‧第二经 终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2560.8.30 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.6 Sūkarakhatavagga 拘萨罗品 (SN 48.51-60, 521-530)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.6.3 Sekhasutta 有学经 (SN 48.53, 523)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Sekhasuttaṃ

有学经

523. Evaṃ me sutaṃ –

我这样听闻——

ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme.

一时，世尊住在憍赏弥城的美音精舍（也叫：重阁讲堂）。

Tatra kho bhagavā bhikkhū āmantesi –

在那里，世尊招呼各位比丘说：

“atthi nu kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma sekho bhikkhu sekhabhūmiyaṃ ṭhito ‘sekhosmī’ti pajāneyya, asekho bhikkhu asekhabhūmiyaṃ ṭhito ‘asekhosmī’ti pajāneyyā”ti?

“各位比丘！有没有什么方法（理趣），依据这个方法，有学的比丘处在有学的境地时，能了知‘我是有学’；无学的比丘处在无学的境地时，能了知‘我是无学’呢？”

Bhagavaṃmūlakā no, bhante, dhammā…pe…

［诸比丘说：］“世尊！对于佛法，我们以世尊为根源，以世尊为导师，以世尊为皈依处。世尊！太好了！惟愿世尊开示这个说法的含义，听闻世尊的［开示］后，我们比丘们将领受并铭记。”［世尊说］：

“atthi, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma sekho bhikkhu sekhabhūmiyaṃ ṭhito ‘sekhosmī’ti pajāneyya, asekho bhikkhu asekhabhūmiyaṃ ṭhito ‘asekhosmī’ti pajāneyya”.

“各位比丘！有这样的方法（理趣）。依据这个方法，有学的比丘处在有学的境地时，能了知‘我是有学’；无学的比丘处在无学的境地时，能了知‘我是无学’。

“Katamo ca, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma sekho bhikkhu sekhabhūmiyaṃ ṭhito ‘sekhosmī’ti pajānāti?

各位比丘！是什么样的方法（理趣），依据这个方法，有学的比丘处在有学的境地时，能了知‘我是有学’呢？

Idha, bhikkhave, sekho bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti – ayampi kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma sekho bhikkhu sekhabhūmiyaṃ ṭhito ‘sekhosmī’ti pajānāti”.

各位比丘！在这里，有学的比丘如实地了知‘这是苦’，如实地了知‘这是苦的集起’，如实地了知‘这是苦的寂灭’，如实地了知‘这是导向苦灭的道路’——各位比丘！这也是一个方法（理趣），依据这个方法，有学的比丘处在有学的境地时，能了知‘我是有学’。

“Puna caparaṃ, bhikkhave, sekho bhikkhu iti paṭisañcikkhati – ‘atthi nu kho ito bahiddhā añño samaṇo vā brāhmaṇo vā yo evaṃ bhūtaṃ tacchaṃ tathaṃ dhammaṃ deseti yathā bhagavā’ti?

各位比丘！再者，有学的比丘这样思考：‘在此之外，还有没有其他的沙门或婆罗门，能像世尊这样宣说如此真实、如此确切的法呢？’

So evaṃ pajānāti – ‘natthi kho ito bahiddhā añño samaṇo vā brāhmaṇo vā yo evaṃ bhūtaṃ tacchaṃ tathaṃ dhammaṃ deseti yathā bhagavā’ti.

他这样了知：‘在此之外，没有其他的沙门或婆罗门，能像世尊这样宣说如此真实、如此确切的法。’

Ayampi kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma sekho bhikkhu sekhabhūmiyaṃ ṭhito ‘sekhosmī’ti pajānāti”.

各位比丘！这也是一个方法（理趣），依据这个方法，有学的比丘处在有学的境地时，能了知‘我是有学’。

“Puna caparaṃ, bhikkhave, sekho bhikkhu pañcindriyāni pajānāti – saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ –

各位比丘！再者，有学的比丘了知五根，即：‘信根、精进根、念根、定根、慧根’。

yaṃgatikāni yaṃparamāni yaṃphalāni yaṃpariyosānāni. Na heva kho kāyena phusitvā viharati; paññāya ca ativijjha passati.

他了知它们的趋向、它们的顶点、它们的果报、它们的终极目标。但他还不能亲身体证（触）而安住；只是通过智慧通达并观察。

Ayampi kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma sekho bhikkhu sekhabhūmiyaṃ ṭhito ‘sekhosmī’ti pajānāti”.

各位比丘！这也是一个方法（理趣），依据这个方法，有学的比丘处在有学的境地时，能了知‘我是有学’。

“Katamo ca, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma asekho bhikkhu asekhabhūmiyaṃ ṭhito ‘asekhosmī’ti pajānāti?

各位比丘！是什么样的方法（理趣）、依据这个方法，无学的比丘处在无学的境地时，能了知‘我是无学’呢？

Idha, bhikkhave, asekho bhikkhu pañcindriyāni pajānāti – saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ –

各位比丘！在这里，无学的比丘了知五根，即：‘信根、精进根、念根、定根、慧根’。

yaṃgatikāni yaṃparamāni yaṃphalāni yaṃpariyosānāni. Kāyena ca phusitvā viharati; paññāya ca ativijjha passati.

他了知它们的趋向、它们的顶点、它们的果报、它们的终极目标。他既能亲身体证（触）而安住，也能通过智慧通达并观察。

Ayampi kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma asekho bhikkhu asekhabhūmiyaṃ ṭhito ‘asekhosmī’ti pajānāti”.

各位比丘！这也是一个方法（理趣），依据这个方法，无学的比丘处在无学的境地时，能了知‘我是无学’。

“Puna caparaṃ, bhikkhave, asekho bhikkhu cha indriyāni pajānāti. ‘Cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, manindriyaṃ –

各位比丘！再者，无学的比丘了知六根，即：‘眼根、耳根、鼻根、舌根、身根、意根’。

imāni kho cha indriyāni sabbena sabbaṃ sabbathā sabbaṃ aparisesaṃ nirujjhissanti, aññāni ca cha indriyāni na kuhiñci kismiñci uppajjissantī’ti pajānāti.

他了知：‘这六根将会彻底地、完全地、无剩余地、在各方面都寂灭，并且在任何地方、任何情况下，都不会再有新的六根生起’。

Ayampi kho, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma asekho bhikkhu asekhabhūmiyaṃ ṭhito ‘asekhosmī’ti pajānātī”ti.

各位比丘！这也是一个方法（理趣），依据这个方法，无学的比丘处在无学的境地时，能了知‘我是无学’。”

Tatiyaṃ.

有学经 ～拘萨罗品‧第三经 终

～《相应部经典‧根相应‧拘萨罗品‧Sekhasutta 有学经》(SN 48.53, 523)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.6 Sūkarakhatavagga 拘萨罗品 (SN 48.51-60, 521-530)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.6.4 Padasutta 足迹 (SN 48.54, 524)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Padasuttaṃ

足迹

524. “Seyyathāpi, bhikkhave, yāni kānici jaṅgalānaṃ [jaṅgamānaṃ (sī. pī.)] pāṇānaṃ padajātāni sabbāni tāni hatthipade samodhānaṃ gacchanti, hatthipadaṃ tesaṃ aggamakkhāyati, yadidaṃ – mahantattena;

“各位比丘！就好比，所有行走动物（丛林生类）的足迹，都能被大象的足迹所容纳（摄），因为大象的足迹最大，所以它被称为最主要的（最上）。

evameva kho, bhikkhave, yāni kānici padāni bodhāya saṃvattanti, paññindriyaṃ padaṃ tesaṃ aggamakkhāyati, yadidaṃ – bodhāya.

各位比丘！同样地，在所有有助于导向觉悟的途径（道迹）中，慧根被称为其中有助于导向觉悟的最主要的途径（道迹）。

Katamāni ca, bhikkhave, padāni bodhāya saṃvattanti?

各位比丘！哪些是（有助于）导向觉悟的途径（道迹）呢？

Saddhindriyaṃ, bhikkhave, padaṃ, taṃ bodhāya saṃvattati;

各位比丘！➊ 信根是（有助于）导向觉悟的途径（道迹），

vīriyindriyaṃ padaṃ, taṃ bodhāya saṃvattati;

➋ 精进根是（有助于）导向觉悟的途径（道迹），

satindriyaṃ padaṃ, taṃ bodhāya saṃvattati;

➌ 念根是（有助于）导向觉悟的途径（道迹），

samādhindriyaṃ padaṃ, taṃ bodhāya saṃvattati;

➍ 定根是（有助于）导向觉悟的途径（道迹），

paññindriyaṃ padaṃ, taṃ bodhāya saṃvattati.

➎ 慧根是（有助于）导向觉悟的途径（道迹）。

Seyyathāpi, bhikkhave, yāni kānici jaṅgalānaṃ pāṇānaṃ padajātāni sabbāni tāni hatthipade samodhānaṃ gacchanti, hatthipadaṃ tesaṃ aggamakkhāyati, yadidaṃ – mahantattena;

各位比丘！就好比，所有行走动物（丛林生类）的足迹，都能被大象的足迹所容纳（摄），因为大象的足迹最大，所以它被称为最主要的（最上）。

evameva kho, bhikkhave, yāni kānici padāni bodhāya saṃvattanti, paññindriyaṃ padaṃ tesaṃ aggamakkhāyati, yadidaṃ – bodhāyā”ti.

各位比丘！同样地，在所有有助于导向觉悟的途径（道迹）中，慧根被称为其中有助于导向觉悟的最主要的途径（道迹）。”

Catutthaṃ.

足迹 ～拘萨罗品‧第四经 终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.6 Sūkarakhatavagga 拘萨罗品 (SN 48.51-60, 521-530)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.6.5 Sārasutta 核香经 (SN 48.55, 525)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Sārasuttaṃ

核香经

525. “Seyyathāpi, bhikkhave, ye keci sāragandhā, lohitacandanaṃ tesaṃ aggamakkhāyati;

“诸比丘！譬如！在各种核香中，赤檀香被称为最好的；

evameva kho bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ – bodhāya.

诸比丘！同样地，在所有（有助于）觉悟的法（觉分法）中，慧根被称为最殊胜的，也就是为了（达到）菩提。

Katame ca, bhikkhave, bodhipakkhiyā dhammā?

诸比丘！哪些是觉分法呢？

Saddhindriyaṃ, bhikkhave, bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati.

诸比丘！➊ 信根是觉分法，它有助于导向菩提。

Vīriyindriyaṃ…pe…

➋ 精进根……（是觉分法，它有助于导向菩提）。

satindriyaṃ …pe…

➌ 念根……（是觉分法，它有助于导向菩提）。

samādhindriyaṃ…pe…

➍ 定根……（是觉分法，它有助于导向菩提）。

paññindriyaṃ bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati.

➎ 慧根是觉分法，它有助于导向菩提。

Seyyathāpi, bhikkhave, ye keci sāragandhā, lohitacandanaṃ tesaṃ aggamakkhāyati;

诸比丘！譬如！在各种核香中，赤檀香被称为最好的；

evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ – bodhāyā”ti.

诸比丘！同样地，在所有（有助于）觉悟的法（觉分法）中，慧根被称为最殊胜的，也就是为了（达到）菩提。”

Pañcamaṃ.

核香经 ～拘萨罗品‧第五经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.6 Sūkarakhatavagga 拘萨罗品 (SN 48.51-60, 521-530)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.6.6 Patiṭṭhitasutta 依止经 (SN 48.56, 526)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Patiṭṭhitasuttaṃ

依止经

526. “Ekadhamme patiṭṭhitassa, bhikkhave, bhikkhuno pañcindriyāni bhāvitāni honti subhāvitāni.

“诸比丘！比丘依止于一法，就能修习、善修习此五根。

Katamasmiṃ ekadhamme?

依止于哪一法呢？

Appamāde.

（依止于）不放逸。

Katamo ca bhikkhave, appamādo?

诸比丘！什么是不放逸呢？

Idha, bhikkhave, bhikkhu cittaṃ rakkhati āsavesu ca sāsavesu ca dhammesu.

诸比丘！在此（教法中），比丘守护心，（使其远离）诸漏及有漏之法。

Tassa cittaṃ rakkhato āsavesu ca sāsavesu ca dhammesu

当他的心守护（远离）诸漏及有漏之法时，

saddhindriyampi bhāvanāpāripūriṃ gacchati.

➊ 信根的修习就能圆满，

Vīriyindriyampi bhāvanāpāripūriṃ gacchati.

➋ 精进根的修习就能圆满，

Satindriyampi bhāvanāpāripūriṃ gacchati.

➌ 念根的修习就能圆满，

Samādhindriyampi bhāvanāpāripūriṃ gacchati.

➍ 定根的修习就能圆满，

Paññindriyampi bhāvanāpāripūriṃ gacchati.

➎ 慧根的修习就能圆满。

Evampi kho, bhikkhave, ekadhamme patiṭṭhitassa bhikkhuno pañcindriyāni bhāvitāni honti subhāvitānī”ti.

诸比丘！像这样，比丘依止于一法（不放逸），就能修习、善修习此五根。”

Chaṭṭhaṃ.

依止经 ～拘萨罗品‧第六经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2560.5.6 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.6 Sūkarakhatavagga 拘萨罗品 (SN 48.51-60, 521-530)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.6.7 Sahampatibrahmasutta 娑婆主梵天经 (SN 48.57, 527)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Sahampatibrahmasuttaṃ

娑婆主梵天经

527. Ekaṃ samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho.

一时，世尊初成正等觉，住在优楼频螺村，尼连禅那河边的牧羊人榕树下。

Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi –

那时，世尊独自静处，心中生起这样的思考：

“pañcindriyāni bhāvitāni bahulīkatāni amatogadhāni honti amataparāyaṇāni amatapariyosānāni.

“这五根，若经修习、多修习，则深植于不死，朝向不死，最终达到不死。

Katamāni pañca?

是哪五根呢？

Saddhindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ.

➊ 信根，若经修习、多修习，则深植于不死，朝向不死，最终达到不死；

Vīriyindriyaṃ…pe…

➋ 精进根……（若经修习、多修习，则深植于不死，朝向不死，最终达到不死）；

satindriyaṃ…pe…

➌ 念根……（若经修习、多修习，则深植于不死，朝向不死，最终达到不死）；

samādhindriyaṃ…pe…

➍ 定根……（若经修习、多修习，则深植于不死，朝向不死，最终达到不死）；

paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ.

➎ 慧根，若经修习、多修习，则深植于不死，朝向不死，最终达到不死。

Imāni pañcindriyāni bhāvitāni bahulīkatāni amatogadhāni honti amataparāyaṇāni amatapariyosānānī”ti.

这五根，若经修习、多修习，则深植于不死，朝向不死，最终达到不死。”

Atha kho brahmā sahampati bhagavato cetasā cetoparivitakkamaññāya –

这时，娑婆世界的梵天主通过心通，知道了世尊的心念——

seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya;

就好像一位强壮有力的人伸直弯曲的手臂，或弯曲伸直的手臂那样（迅速）；

evameva brahmaloke antarahito bhagavato purato pāturahosi.

他（梵天主）就在梵天界消失，出现在世尊的面前。

Atha kho brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca –

然后，娑婆世界的梵天主将上衣偏袒一肩，向世尊合掌，对世尊这样说道：

“evametaṃ, bhagavā, evametaṃ sugata!

“确实如此，世尊！确实如此，善逝！

Pañcindriyāni bhāvitāni bahulīkatāni amatogadhāni honti amataparāyaṇāni amatapariyosānāni.

这五根，若经修习、多修习，则深植于不死，朝向不死，最终达到不死。

Katamāni pañca?

是哪五根呢？

Saddhindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ…pe…

➊ 信根，若经修习、多修习，则深植于不死，朝向不死，最终达到不死；

➋ 精进根……（若经修习、多修习，则深植于不死，朝向不死，最终达到不死）；

➌ 念根……（若经修习、多修习，则深植于不死，朝向不死，最终达到不死）；

➍ 定根……（若经修习、多修习，则深植于不死，朝向不死，最终达到不死）；

paññindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amataparāyaṇaṃ amatapariyosānaṃ.

➎ 慧根，若经修习、多修习，则深植于不死，朝向不死，最终达到不死。

Imāni pañcindriyāni bhāvitāni bahulīkatāni amatogadhāni honti amataparāyaṇāni amatapariyosānāni”.

这五根，若经修习、多修习，则深植于不死，朝向不死，最终达到不死。

“Bhūtapubbāhaṃ, bhante, kassape sammāsambuddhe brahmacariyaṃ acariṃ.

大德！过去世，我曾在迦叶正等觉者座下修习梵行。

Tatrapi maṃ evaṃ jānanti – ‘sahako bhikkhu, sahako bhikkhū’ti.

那时，人们都知道我，称我为‘娑哈迦比丘，娑哈迦比丘’。

So khvāhaṃ, bhante, imesaṃyeva pañcannaṃ indriyānaṃ bhāvitattā bahulīkatattā kāmesu kāmacchandaṃ virājetvā kāyassa bhedā paraṃ maraṇā sugatiṃ brahmalokaṃ upapanno.

大德！正因为我对这五根修习、多修习，离欲了对感官欲乐的贪求，所以在身体败坏、死亡之后，往生到善趣的梵天界。

Tatrapi maṃ evaṃ jānanti – ‘brahmā sahampati, brahmā sahampatī’”ti.

在那里，人们都知道我，称我为‘娑婆主梵天，娑婆主梵天’。”

“Evametaṃ, bhagavā, evametaṃ sugata!

“确实如此，世尊！确实如此，善逝！

Ahametaṃ jānāmi, ahametaṃ passāmi yathā imāni pañcindriyāni bhāvitāni bahulīkatāni amatogadhāni honti amataparāyaṇāni amatapariyosānānī”ti.

我对此确知确见：这五根，若经修习、多修习，则深植于不死，朝向不死，最终达到不死。”

Sattamaṃ.

娑婆主梵天经 ～拘萨罗品‧第七经终

～《根相应‧拘萨罗品‧Sahampatibrahmasutta 娑婆主梵天经》(SN 48.57, 527)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.6 Sūkarakhatavagga 拘萨罗品 (SN 48.51-60, 521-530)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.6.8 Sūkarakhatasutta 灵鹫山 (SN 48.58, 528)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Sūkarakhatasuttaṃ

灵鹫山

528. Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate sūkarakhatāyaṃ.

一时，世尊住在王舍城的灵鹫山（耆阇崛山）的猪掘洞。

Tatra kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi –

在那里，世尊对具寿舍利弗说：

“kiṃ nu kho, sāriputta, atthavasaṃ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṃ pavattamāno pavattatī”ti [pavattetīti (sī.)]?

【一】“舍利弗！漏尽比丘是看到了什么意义，才对如来或如来的教导示以最崇高的恭敬呢？”

“Anuttarañhi, bhante, yogakkhemaṃ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṃ pavattamāno pavattatī”ti.

“大德！漏尽比丘是看到了无上的（离轭）安稳，才对如来或如来的教导示以最崇高的恭敬。”

“Sādhu sādhu, sāriputta! Anuttarañhi, sāriputta, yogakkhemaṃ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṃ pavattamāno pavattatī”ti.

“善哉！善哉！舍利弗！舍利弗！漏尽比丘是看到了无上的（离轭）安稳，才对如来或如来的教导示以最崇高的恭敬。

“Katamo ca, sāriputta, anuttaro yogakkhemo yaṃ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṃ pavattamāno pavattatī”ti?

【二】舍利弗！漏尽比丘所看到的，能让他对如来或如来的教导示以最崇高恭敬的无上（离轭）安稳是什么呢？”

“Idha, bhante, khīṇāsavo bhikkhu

“大德！在此（教法中），漏尽比丘

saddhindriyaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ,

➊ 修习导向寂静、导向正觉的信根，

vīriyindriyaṃ bhāveti…pe…

➋ 修习……（导向寂静、导向正觉的）精进根，

satindriyaṃ bhāveti…pe…

➌ 修习……（导向寂静、导向正觉的）念根，

samādhindriyaṃ bhāveti…pe…

➍ 修习……（导向寂静、导向正觉的）定根，

paññindriyaṃ bhāveti upasamagāmiṃ sambodhagāmiṃ.

➎ 修习导向寂静、导向正觉的慧根。

Ayaṃ kho, bhante, anuttaro yogakkhemo yaṃ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṃ pavattamāno pavattatī”ti.

大德！这就是漏尽比丘所看到的无上（离轭）安稳，因此他对如来或如来的教导示以最崇高的恭敬。”

“Sādhu sādhu, sāriputta!

“舍利弗！善哉！善哉！

Eso hi, sāriputta, anuttaro yogakkhemo yaṃ sampassamāno khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṃ pavattamāno pavattatī”ti.

舍利弗！这确实是漏尽比丘所看到的无上（离轭）安稳，因此他对如来或如来的教导示以最崇高的恭敬。

“Katamo ca, sāriputta, paramanipaccakāro yaṃ khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṃ pavattamāno pavattatī”ti?

【三】舍利弗！漏尽比丘对如来或如来的教导所示以的最崇高恭敬是怎样的呢？”

“Idha, bhante, khīṇāsavo bhikkhu

“大德！在此（教法中），漏尽比丘

satthari sagāravo viharati sappatisso [sappaṭisso (syā. kaṃ. ka.)],

➀ 对导师尊重、恭敬地安住，

dhamme sagāravo viharati sappatisso,

➁ 对法尊重、恭敬地安住，

saṅghe sagāravo viharati sappatisso,

➂ 对僧团尊重、恭敬地安住，

sikkhāya sagāravo viharati sappatisso,

➃ 对学处（戒）尊重、恭敬地安住，

samādhismiṃ sagāravo viharati sappatisso.

➄ 对定尊重、恭敬地安住。

Ayaṃ kho, bhante, paramanipaccakāro yaṃ khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṃ pavattamāno pavattatī”ti.

大德！这就是漏尽比丘对如来或如来的教导所示以的最崇高恭敬。”

“Sādhu sādhu, sāriputta!

“舍利弗！善哉，善哉！

Eso hi, sāriputta, paramanipaccakāro yaṃ khīṇāsavo bhikkhu tathāgate vā tathāgatasāsane vā paramanipaccakāraṃ pavattamāno pavattatī”ti.

舍利弗！这确实是漏尽比丘对如来或如来的教导所示以的最崇高恭敬。”

Aṭṭhamaṃ.

灵鹫山 ～拘萨罗品‧第八经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.6 Sūkarakhatavagga 拘萨罗品 (SN 48.51-60, 521-530)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.6.9 Paṭhamauppādasutta 未生亦生之一 (SN 48.59, 529)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Paṭhamauppādasuttaṃ

未生亦生之一

529. Sāvatthinidānaṃ.

（缘起于）舍卫城。

“Pañcimāni, bhikkhave, indriyāni bhāvitāni bahulīkatāni anuppannāni uppajjanti,

“诸比丘！这五根，若经修习、多修习，（这些）未曾生起的（功德）就会生起，

nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassa.

但（它们的生起）离不开如来、应供、正等觉者的出现。

Katamāni pañca?

是哪五根呢？

Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ –

信根、精进根、念根、定根、慧根。

imāni kho, bhikkhave, pañcindriyāni bhāvitāni bahulīkatāni anuppannāni uppajjanti,

诸比丘！正是这五根，若经修习、多修习，（这些）未曾生起的（功德）就会生起，

nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassā”ti.

但（它们的生起）离不开如来、应供、正等觉者的出现。”

Navamaṃ.

未生亦生之一 ～拘萨罗品‧第九经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.6 Sūkarakhatavagga 拘萨罗品 (SN 48.51-60, 521-530)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.6.10 Dutiyauppādasutta 未生亦生之二 (SN 48.60, 530)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Dutiyauppādasuttaṃ

未生亦生之二

530. “Pañcimāni, bhikkhave, indriyāni bhāvitāni bahulīkatāni anuppannāni uppajjanti,

“诸比丘！这五根，若经修习、多修习，（这些）未曾生起的（功德）就会生起，

nāññatra sugatavinayā.

但（它们的生起）离不开善逝的律（教导、调伏）。

Katamāni pañca?

是哪五根呢？

Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ –

信根、精进根、念根、定根、慧根。

imāni kho, bhikkhave, pañcindriyāni bhāvitāni bahulīkatāni anuppannāni uppajjanti,

诸比丘！正是这五根，若经修习、多修习，（这些）未曾生起的（功德）就会生起，

nāññatra sugatavinayā”ti.

但（它们的生起）离不开善逝的律（教导、调伏）。”

Dasamaṃ.

未生亦生之二 ～拘萨罗品‧第十经终

Sūkarakhatavaggo chaṭṭho.

第六 拘萨罗品（终）

Tassuddānaṃ –

此品（十经）的摄颂是：

Sālaṃ mallikaṃ sekho ca, padaṃ sāraṃ patiṭṭhitaṃ;

（一）拘萨罗觉分、（二）茉莉城四根、（三）有学的理趣、（四）足迹象为大、（五）核香慧为上、（六）依止不放逸、

Brahmasūkarakhatāyo, uppādā apare duveti.

（七）梵天五根修、（八）灵鹫最胜礼、（九）（十）未生二亦生。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.7 Bodhipakkhiyavagga 觉分品 (SN 48.61-70, 531-540)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.7.1 Saṃyojanasutta 断结经 (SN 48.61, 531)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Bodhipakkhiyavaggo

觉分品

1. Saṃyojanasuttaṃ

断结经

531. Sāvatthinidānaṃ.

（缘起于）舍卫城。

“Pañcimāni, bhikkhave, indriyāni bhāvitāni bahulīkatāni saṃyojanappahānāya [saṃyojanānaṃ pahānāya (syā. ka.)] saṃvattanti.

“诸比丘！这五根，若经修习、多修习，则有助于诸结的彻底断除。

Katamāni pañca?

是哪五根呢？［即：］

Saddhindriyaṃ…pe… paññindriyaṃ –

信根、精进根、念根、定根、慧根。

imāni kho, bhikkhave, pañcindriyāni bhāvitāni bahulīkatāni saṃyojanappahānāya saṃvattantī”ti.

诸比丘！正是这五根，若经修习、多修习，则有助于诸结的彻底断除。”

Paṭhamaṃ.

断结经 ～觉分品‧第一经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.7 Bodhipakkhiyavagga 觉分品 (SN 48.61-70, 531-540)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.7.2 Anusayasutta 随眠经 (SN 48.62, 532)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Anusayasuttaṃ

随眠经

532. “Pañcimāni, bhikkhave, indriyāni bhāvitāni bahulīkatāni anusayasamugghātāya saṃvattanti.

“诸比丘！这五根，若经修习、多修习，则有助于随眠烦恼的彻底根除。

Katamāni pañca?

是哪五根呢？［即：］

Saddhindriyaṃ…pe… paññindriyaṃ –

信根、精进根、念根、定根、慧根。

imāni kho, bhikkhave, pañcindriyāni bhāvitāni bahulīkatāni anusayasamugghātāya saṃvattantī”ti.

诸比丘！正是这五根，若经修习、多修习，则有助于随眠烦恼的彻底根除。”

Dutiyaṃ.

随眠经 ～觉分品‧第二经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.7 Bodhipakkhiyavagga 觉分品 (SN 48.61-70, 531-540)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.7.3 Pariññāsutta 遍知经 (SN 48.63, 533)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Pariññāsuttaṃ

遍知经

533. “Pañcimāni, bhikkhave, indriyāni bhāvitāni bahulīkatāni addhānapariññāya saṃvattanti.

“诸比丘！这五根，若经修习、多修习，则有助于对（生死）旅程的遍知（完全了知）。

Katamāni pañca?

是哪五根呢？［即：］

Saddhindriyaṃ…pe… paññindriyaṃ –

信根、精进根、念根、定根、慧根。

imāni kho, bhikkhave, pañcindriyāni bhāvitāni bahulīkatāni addhānapariññāya saṃvattantī”ti.

诸比丘！正是这五根，若经修习、多修习，则有助于对（生死）旅程的遍知（完全了知）。”

Tatiyaṃ.

遍知经 ～觉分品‧第三经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.7 Bodhipakkhiyavagga 觉分品 (SN 48.61-70, 531-540)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.7.4 Āsavakkhayasutta 漏尽经 (SN 48.64, 534)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Āsavakkhayasuttaṃ

漏尽经

534. “Pañcimāni, bhikkhave, indriyāni bhāvitāni bahulīkatāni āsavānaṃ khayāya saṃvattanti.

“诸比丘！这五根，若经修习、多修习，则有助于诸漏的灭尽。

Katamāni pañca?

是哪五根呢？［即：］

Saddhindriyaṃ…pe… paññindriyaṃ –

信根、精进根、念根、定根、慧根。

imāni kho, bhikkhave, pañcindriyāni bhāvitāni bahulīkatāni āsavānaṃ khayāya saṃvattantī”ti.

诸比丘！正是这五根，若经修习、多修习，则有助于诸漏的灭尽。

“Pañcimāni, bhikkhave, indriyāni bhāvitāni bahulīkatāni

诸比丘！这五根，若经修习、多修习，

saṃyojanappahānāya saṃvattanti,

则有助于诸结的彻底断除；

anusayasamugghātāya saṃvattanti,

则有助于随眠烦恼的彻底根除；

addhānapariññāya saṃvattanti,

则有助于对（生死）旅程的遍知（完全了知）；

āsavānaṃ khayāya saṃvattanti.

则有助于诸漏的灭尽。

Katamāni pañca?

是哪五根呢？［即：］

Saddhindriyaṃ…pe… paññindriyaṃ –

信根、精进根、念根、定根、慧根。

imāni kho, bhikkhave, pañcindriyāni bhāvitāni bahulīkatāni

诸比丘！正是这五根，若经修习、多修习，

saṃyojanappahānāya saṃvattanti,

则有助于诸结的彻底断除；

anusayasamugghātāya saṃvattanti,

则有助于随眠烦恼的彻底根除；

addhānapariññāya saṃvattanti,

则有助于对（生死）旅程的遍知（完全了知）；

āsavānaṃ khayāya saṃvattantī”ti.

则有助于诸漏的灭尽。”

Catutthaṃ.

漏尽经 ～觉分品‧第四经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.7 Bodhipakkhiyavagga 觉分品 (SN 48.61-70, 531-540)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.7.5 Paṭhamaphalasutta 果之一 (SN 48.65, 535)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Paṭhamaphalasuttaṃ

果之一

535. “Pañcimāni, bhikkhave, indriyāni.

“诸比丘！有（这）五根。

Katamāni pañca?

是哪五根呢？

Saddhindriyaṃ…pe… paññindriyaṃ –

信根、精进根、念根、定根、慧根。

imāni kho, bhikkhave, pañcindriyāni.

诸比丘！这就是五根。

Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ bhāvitattā bahulīkatattā dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ –

诸比丘！对这五根修习、多修习，可以期望获得两种果位中的一种：

diṭṭheva dhamme aññā,

➊ 在此生当下证得究竟智（阿罗汉果），

sati vā upādisese anāgāmitā”ti.

➋ 或者，如果还有（烦恼和生命的）残余存在，则证得不还果。”

Pañcamaṃ.

果之一 ～觉分品‧第五经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.7 Bodhipakkhiyavagga 觉分品 (SN 48.61-70, 531-540)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.7.6 Dutiyaphalasutta 果之二 (SN 48.66, 536)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Dutiyaphalasuttaṃ

果之二

536. “Pañcimāni, bhikkhave, indriyāni.

“诸比丘！有（这）五根。

Katamāni pañca?

是哪五根呢？

Saddhindriyaṃ…pe… paññindriyaṃ –

信根、精进根、念根、定根、慧根。

imāni kho, bhikkhave, pañcindriyāni.

诸比丘！这就是五根。

Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ bhāvitattā bahulīkatattā satta phalā sattānisaṃsā pāṭikaṅkhā.

诸比丘！对这五根修习、多修习，则可以期望获得七种果报和七种功德利益。

Katame satta phalā sattānisaṃsā?

是哪七种果报和七种功德利益呢？

Diṭṭheva dhamme paṭikacca aññaṃ ārādheti,

➊ 在此生当下即证得究竟智（阿罗汉果）；

no ce diṭṭheva dhamme paṭikacca aññaṃ ārādheti,

➋ 如果在此生当下未证得究竟智，

atha maraṇakāle aññaṃ ārādheti.

那么在临终时证得究竟智；

No ce diṭṭheva dhamme aññaṃ ārādheti,

➌ 如果在此生当下未证得究竟智，

no ce maraṇakāle aññaṃ ārādheti,

临终时也未证得究竟智，

atha pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti,

那么因为断尽了五下分结，他会成为中般涅槃者；

upahaccaparinibbāyī hoti,

➍ （如果...不是中般涅槃者，那么因为断尽了五下分结，）他会成为生般涅槃者；

asaṅkhāraparinibbāyī hoti,

➎ （如果...不是生般涅槃者，那么因为断尽了五下分结，）他会成为无行般涅槃者；

sasaṅkhāraparinibbāyī hoti,

➏ （如果...不是无行般涅槃者，那么因为断尽了五下分结，）他会成为有行般涅槃者；

uddhaṃsoto hoti akaniṭṭhagāmī.

➐ （如果...不是有行般涅槃者，那么因为断尽了五下分结，）他会成为上流者，去往色究竟天。

Imesaṃ kho, bhikkhave, pañcannaṃ indriyānaṃ bhāvitattā bahulīkatattā ime satta phalā sattānisaṃsā pāṭikaṅkhā”ti.

诸比丘！对这五根修习、多修习，就可以期望获得这七种果报和七种功德利益。”

Chaṭṭhaṃ.

果之二 ～觉分品‧第六经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.7 Bodhipakkhiyavagga 觉分品 (SN 48.61-70, 531-540)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.7.7 Paṭhamarukkhasutta 树喻之一 (SN 48.67, 537)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Paṭhamarukkhasuttaṃ

树喻之一

537. “Seyyathāpi bhikkhave, ye keci jambudīpakā rukkhā, jambū tesaṃ aggamakkhāyati;

“诸比丘！譬如！在阎浮提的所有树木中，阎浮树（蒲桃树、野蔷薇树）被称为最好的；

evameva kho bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ – bodhāya.

诸比丘！同样地，在所有（有助于）觉悟的法（觉分法）中，慧根被称为最殊胜的，也就是为了（达到）菩提。

Katame ca, bhikkhave, bodhipakkhiyā dhammā?

诸比丘！哪些是觉分法呢？

Saddhindriyaṃ, bhikkhave, bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati.

➊ 诸比丘！信根是觉分法，它有助于导向菩提；

Vīriyindriyaṃ…pe…

➋ 精进根是觉分法，它有助于导向菩提；

satindriyaṃ…pe…

➌ 念根是觉分法，它有助于导向菩提；

samādhindriyaṃ…pe…

➍ 定根是觉分法，它有助于导向菩提；

paññindriyaṃ bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati.

➎ 慧根是觉分法，它有助于导向菩提。

Seyyathāpi, bhikkhave, ye keci jambudīpakā rukkhā, jambū tesaṃ aggamakkhāyati;

诸比丘！譬如！在阎浮提的所有树木中，阎浮树（蒲桃树、野蔷薇树）被称为最好的；

evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ – bodhāyā”ti.

诸比丘！同样地，在所有（有助于）觉悟的法（觉分法）中，慧根被称为最殊胜的，也就是为了（达到）菩提。”

Sattamaṃ.

树喻之一 ～觉分品‧第七经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.7 Bodhipakkhiyavagga 觉分品 (SN 48.61-70, 531-540)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.7.8 Dutiyarukkhasutta 树喻之二 (SN 48.68, 538)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Dutiyarukkhasuttaṃ

树喻之二

538. “Seyyathāpi, bhikkhave, ye keci devānaṃ tāvatiṃsānaṃ rukkhā, pārichattako tesaṃ aggamakkhāyati;

“诸比丘！譬如！在忉利天的所有树木中，波利质多罗树（天树王）被称为最好的；

evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ – bodhāya.

诸比丘！同样地，在所有（有助于）觉悟的法（觉分法）中，慧根被称为最殊胜的，也就是为了（达到）菩提。

Katame ca, bhikkhave, bodhipakkhiyā dhammā?

诸比丘！哪些是觉分法呢？

Saddhindriyaṃ, bhikkhave, bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati.

➊ 诸比丘！信根是觉分法，它有助于导向菩提；

Vīriyindriyaṃ…pe…

➋ 精进根是觉分法，它有助于导向菩提；

satindriyaṃ…pe…

➌ 念根是觉分法，它有助于导向菩提；

samādhindriyaṃ…pe…

➍ 定根是觉分法，它有助于导向菩提；

paññindriyaṃ bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati.

➎ 慧根是觉分法，它有助于导向菩提。

Seyyathāpi, bhikkhave, ye keci devānaṃ tāvatiṃsānaṃ rukkhā, pārichattako tesaṃ aggamakkhāyati;

诸比丘！譬如！在忉利天的所有树木中，波利质多罗树（天树王）被称为最好的；

evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ – bodhāyā”ti.

诸比丘！同样地，在所有（有助于）觉悟的法（觉分法）中，慧根被称为最殊胜的，也就是为了（达到）菩提。”

Aṭṭhamaṃ.

树喻之二 ～觉分品‧第八经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.7 Bodhipakkhiyavagga 觉分品 (SN 48.61-70, 531-540)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.7.9 Tatiyarukkhasutta 树喻之三 (SN 48.69, 539)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Tatiyarukkhasuttaṃ

树喻之三

539. “Seyyathāpi, bhikkhave, ye keci asurānaṃ rukkhā, cittapāṭali tesaṃ aggamakkhāyati;

“诸比丘！譬如！在阿修罗的所有树木中，奇特波吒厘树被称为最好的；

evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ – bodhāya.

诸比丘！同样地，在所有（有助于）觉悟的法（觉分法）中，慧根被称为最殊胜的，也就是为了（达到）菩提。

Katame ca, bhikkhave, bodhipakkhiyā dhammā?

诸比丘！哪些是觉分法呢？

Saddhindriyaṃ, bhikkhave, bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati…pe…

➊ 诸比丘！信根是觉分法，它有助于导向菩提；

➋ 精进根是觉分法，它有助于导向菩提；

➌ 念根是觉分法，它有助于导向菩提；

➍ 定根是觉分法，它有助于导向菩提；

paññindriyaṃ bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati.

➎ 慧根是觉分法，它有助于导向菩提。

Seyyathāpi bhikkhave, ye keci asurānaṃ rukkhā, cittapāṭali tesaṃ aggamakkhāyati;

诸比丘！譬如！在阿修罗的所有树木中，奇特波吒厘树被称为最好的；

evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ – bodhāyā”ti.

诸比丘！同样地，在所有（有助于）觉悟的法（觉分法）中，慧根被称为最殊胜的，也就是为了（达到）菩提。”

Navamaṃ.

树喻之三 ～觉分品‧第九经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.7 Bodhipakkhiyavagga 觉分品 (SN 48.61-70, 531-540)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.7.10 Catuttharukkhasutta 树喻之四 (SN 48.70, 540)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Catuttharukkhasuttaṃ

树喻之四

540. “Seyyathāpi, bhikkhave, ye keci supaṇṇānaṃ rukkhā, kūṭasimbalī [koṭasimbali (syā. kaṃ.)] tesaṃ aggamakkhāyati;

“诸比丘！譬如！在金翅鸟的所有树木中，顶峰木棉树（多刺红棉神树）被称为最好的；

evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ – bodhāya.

诸比丘！同样地，在所有（有助于）觉悟的法（觉分法）中，慧根被称为最殊胜的，也就是为了（达到）菩提。

Katame ca, bhikkhave, bodhipakkhiyā dhammā?

诸比丘！哪些是觉分法呢？

Saddhindriyaṃ, bhikkhave, bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati…pe…

➊ 诸比丘！信根是觉分法，它有助于导向菩提；

➋ 精进根是觉分法，它有助于导向菩提；

➌ 念根是觉分法，它有助于导向菩提；

➍ 定根是觉分法，它有助于导向菩提；

paññindriyaṃ bodhipakkhiyo dhammo, taṃ bodhāya saṃvattati.

➎ 慧根是觉分法，它有助于导向菩提。

Seyyathāpi, bhikkhave, ye keci supaṇṇānaṃ rukkhā, kūṭasimbalī tesaṃ aggamakkhāyati;

诸比丘！譬如！在金翅鸟的所有树木中，顶峰木棉树（多刺红棉神树）被称为最好的；

evameva kho, bhikkhave, ye keci bodhipakkhiyā dhammā, paññindriyaṃ tesaṃ aggamakkhāyati, yadidaṃ – bodhāyā”ti.

诸比丘！同样地，在所有（有助于）觉悟的法（觉分法）中，慧根被称为最殊胜的，也就是为了（达到）菩提。”

Dasamaṃ.

树喻之四 ～觉分品‧第十经终

Bodhipakkhiyavaggo sattamo.

第七 觉分品（终）

Tassuddānaṃ –

此品（十经）的摄颂是：

Saṃyojanā anusayā, pariññā āsavakkhayā;

断结除随眠，遍知与漏尽；

Dve phalā caturo rukkhā, vaggo tena pavuccatīti.

二果喻四树，觉分品宣说。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.8 Gaṅgāpeyyālavagga 恒河中略品 (SN 48.71-82, 541-552)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.8.1--12 Pācīnādisutta 依止东等十二经 (SN 48.71-82, 541-552)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Gaṅgāpeyyālavaggo

恒河中略品

1-12. Pācīnādisuttadvādasakaṃ

依止东等十二经（第一～十二经，以依止远离，可广说根相应的恒河中略品）

【第一部份：依止远离】

✩ 【第一经、依止东之一 Paṭhamapācīnaninnasutta】

541-552. “Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā;

“诸比丘！譬如！恒河（Ganges）趋向东方、倾向东方、注入东方。

evameva kho, bhikkhave, bhikkhu pañcindriyāni bhāvento pañcindriyāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.

诸比丘！同样地，比丘修习、多修习此五根，则趋向涅槃、倾向涅槃、注入涅槃。

Kathañca, bhikkhave, bhikkhu pañcindriyāni bhāvento pañcindriyāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro?

诸比丘！比丘如何修习、多修习此五根，才能趋向涅槃、倾向涅槃、注入涅槃呢？

Idha, bhikkhave, bhikkhu saddhindriyaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ,

➊ 诸比丘！在此（教法中），比丘修习信根，（此修习）依止于远离、依止于离贪、依止于灭尽、最终（成熟）导向于舍弃。

vīriyindriyaṃ…pe…

➋ （比丘）修习精进根，（此修习）依止于远离、依止于离贪、依止于灭尽、最终（成熟）导向于舍弃。

satindriyaṃ…

➌ （比丘）修习念根，（此修习）依止于远离、依止于离贪、依止于灭尽、最终（成熟）导向于舍弃。

samādhindriyaṃ…

➍ （比丘）修习定根，（此修习）依止于远离、依止于离贪、依止于灭尽、最终（成熟）导向于舍弃。

paññindriyaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.

➎ （比丘）修习慧根，（此修习）依止于远离、依止于离贪、依止于灭尽、最终（成熟）导向于舍弃。

Evaṃ kho, bhikkhave, bhikkhu pañcindriyāni bhāvento pañcindriyāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti.

诸比丘！像这样，比丘修习、多修习此五根，就能趋向涅槃、倾向涅槃、注入涅槃。”

依止东之一 ～恒河中略品‧第一经终

✩ 【第二经、依止东之二 Dutiyāpācīnaninnasutta】

“诸比丘！譬如！阎牟那河（Jumna）趋向东方、倾向东方、注入东方。

诸比丘！同样地，比丘修习、多修习此五根，则趋向涅槃、倾向涅槃、注入涅槃……。”

依止东之二 ～恒河中略品‧第二经终

✩ 【第三经、依止东之三 Tatiyapācīnaninnasutta】

“诸比丘！譬如！阿夷罗跋提河（Gandak, Little Rapti）趋向东方、倾向东方、注入东方。

诸比丘！同样地，比丘修习、多修习此五根，则趋向涅槃、倾向涅槃、注入涅槃……。”

依止东之三 ～恒河中略品‧第三经终

✩ 【第四经、依止东之四 Catutthapācīnaninnasutta】

“诸比丘！譬如！舍劳浮河（Ghagra）趋向东方、倾向东方、注入东方。

诸比丘！同样地，比丘修习、多修习此五根，则趋向涅槃、倾向涅槃、注入涅槃……。”

依止东之四 ～恒河中略品‧第四经终

✩ 【第五经、依止东之五 Pañcamapācīnaninnasutta】

“诸比丘！譬如！摩醯河（Kusi）趋向东方、倾向东方、注入东方。

诸比丘！同样地，比丘修习、多修习此五根，则趋向涅槃、倾向涅槃、注入涅槃……。”

依止东之五 ～恒河中略品‧第五经终

✩ 【第六经、依止东之六 Chaṭṭhapācīnaninnasutta】

“诸比丘！譬如！所有的大河，即：① 恒河、② 阎牟那河、③ 阿夷罗跋提河、④ 舍劳浮河、⑤ 摩醯河，这些都趋向东方、倾向东方、注入东方。

诸比丘！同样地，比丘修习、多修习此五根，则趋向涅槃、倾向涅槃、注入涅槃……。”

依止东之六 ～恒河中略品‧第六经终

✩ 【第七经、依止海之一 Paṭhamasamuddaninnasutta】

“诸比丘！譬如！恒河（Ganges）趋向大海、倾向大海、注入大海。

诸比丘！同样地，比丘修习、多修习此五根，则趋向涅槃、倾向涅槃、注入涅槃……。”

依止海之一 ～恒河中略品‧第七经终

✩ 【第八经、依止海之二 Dutiyāsamuddaninnasutta】

“诸比丘！譬如！阎牟那河（Jumna）趋向大海、倾向大海、注入大海。

诸比丘！同样地，比丘修习、多修习此五根，则趋向涅槃、倾向涅槃、注入涅槃……。”

依止海之二 ～恒河中略品‧第八经终

✩ 【第九经、依止海之三 Tatiyasamuddaninnasutta】

“诸比丘！譬如！阿夷罗跋提河（Gandak, Little Rapti）趋向大海、倾向大海、注入大海。

诸比丘！同样地，比丘修习、多修习此五根，则趋向涅槃、倾向涅槃、注入涅槃……。”

依止海之三 ～恒河中略品‧第九经终

✩ 【第十经、依止海之四 Catutthasamuddaninnasutta】

“诸比丘！譬如！舍劳浮河（Ghagra）趋向大海、倾向大海、注入大海。

诸比丘！同样地，比丘修习、多修习此五根，则趋向涅槃、倾向涅槃、注入涅槃……。”

依止海之四 ～恒河中略品‧第十经终

✩ 【第十一经、依止海之五 Pañcamasamuddaninnasutta】

“诸比丘！譬如！摩醯河（Kusi）趋向大海、倾向大海、注入大海。

诸比丘！同样地，比丘修习、多修习此五根，则趋向涅槃、倾向涅槃、注入涅槃……。”

依止海之五 ～恒河中略品‧第十一经终

✩ 【第十二经、依止海之六 Chaṭṭhasamuddaninnasutta】

“诸比丘！譬如！所有的大河，即：① 恒河、② 阎牟那河、③ 阿夷罗跋提河、④ 舍劳浮河、⑤ 摩醯河，这些都趋向大海、倾向大海、注入大海。

诸比丘！同样地，比丘修习、多修习此五根，则趋向涅槃、倾向涅槃、注入涅槃。

诸比丘！比丘如何修习、多修习此五根，才能趋向涅槃、倾向涅槃、注入涅槃呢？

➊ 诸比丘！在此（教法中），比丘修习信根，（此修习）依止于远离、依止于离贪、依止于灭尽、最终（成熟）导向于舍弃。

➋ （比丘）修习精进根，（此修习）依止于远离、依止于离贪、依止于灭尽、最终（成熟）导向于舍弃。

➌ （比丘）修习念根，（此修习）依止于远离、依止于离贪、依止于灭尽、最终（成熟）导向于舍弃。

➍ （比丘）修习定根，（此修习）依止于远离、依止于离贪、依止于灭尽、最终（成熟）导向于舍弃。

➎ （比丘）修习慧根，（此修习）依止于远离、依止于离贪、依止于灭尽、最终（成熟）导向于舍弃。

诸比丘！像这样，比丘修习、多修习此五根，就能趋向涅槃、倾向涅槃、注入涅槃。”

Dvādasamaṃ.

依止海之六 ～恒河中略品‧第十二经终

（第一部份：依止远离终）

Gaṅgāpeyyālavaggo aṭṭhamo.

第八 恒河中略品（终）

Tassuddānaṃ –

此品（十二经）摄颂曰：

Cha pācīnato ninnā, cha ninnā ca samuddato;

（一～六）趣向东有六，（七～十二）趣向海亦六；

Dvete cha dvādasa honti, vaggo tena pavuccatīti.

二六共十二，合说恒河品。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.9 Appamādavagga 不放逸品 (SN 48.83-92, 553-562)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.9.1--10 Tathāgatādisutta 如来等十经 (SN 48.83-92, 553-562)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Appamādavaggo

不放逸品

553-562. Appamādavaggo vitthāretabbo.

如来等十经（第一～十经，以依止远离，可广说根相应之不放逸品）

【第一部分：依止远离】

✩ 【第一经、如来经 Tathāgatasutta】

“诸比丘！在所有存在中，无论是无足的、二足的、四足的、多足的，有色的、无色的，有想的、无想的，非想非非想的，如来、应供、正等觉者，都被称为最上的。

诸比丘！正是这样，一切善法都以不放逸为根本，汇合于不放逸，在（善）法中，不放逸被称为最上的。

诸比丘！对于不放逸的比丘，可以期望他修习五根、多修习五根。

诸比丘！不放逸的比丘是如何修习五根、多修习五根的呢？

➊ 诸比丘！在此，有比丘依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习信根。

➋ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习精进根。

➌ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习念根。

➍ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习定根。

➎ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习慧根。

诸比丘！像这样，不放逸的比丘修习五根、多修习五根。”

如来经 ～不放逸品‧第一经终

✩ 【第二经、足迹经 Padasutta】

“诸比丘！譬如！一切丛林生物的足迹，都被象的足迹所涵盖，因为象的足迹是其中最大的，被称为最上的。

诸比丘！正是这样，一切善法都以不放逸为根本，汇合于不放逸，在（善）法中，不放逸被称为最上的。

诸比丘！对于不放逸的比丘，可以期望他修习五根、多修习五根……。”

足迹经 ～不放逸品‧第二经终

✩ 【第三经、屋顶 Kūṭasutta】

“诸比丘！譬如！重楼的所有椽子，都朝向屋顶、趋向屋顶、汇集于屋顶，因为屋顶在其中被称为最上的。

诸比丘！正是这样，一切善法都以不放逸为根本，汇合于不放逸，在（善）法中，不放逸被称为最上的。

诸比丘！对于不放逸的比丘，可以期望他修习五根、多修习五根……。”

屋顶 ～不放逸品‧第三经终

✩ 【第四经、黑栴根香 Mūlagandhāsutta】

“诸比丘！譬如！在各种根香中，黑栴檀香被称为最上的。

诸比丘！正是这样，一切善法都以不放逸为根本，汇合于不放逸，在（善）法中，不放逸被称为最上的。

诸比丘！对于不放逸的比丘，可以期望他修习五根、多修习五根……。”

黑栴根香 ～不放逸品‧第四经终

✩ 【第五经、赤檀核香 Sāragandhāsutta】

“诸比丘！譬如！在各种（树心）核香中，赤檀香被称为最上的。

诸比丘！正是这样，一切善法都以不放逸为根本，汇合于不放逸，在（善）法中，不放逸被称为最上的。

诸比丘！对于不放逸的比丘，可以期望他修习五根、多修习五根……。”

赤檀核香 ～不放逸品‧第五经终

✩ 【第六经、茉莉花香 Vassikasutta】

“诸比丘，譬如！在各种花香中，茉莉花（婆师花、夏生花）香被称为最上的。

诸比丘！正是这样，一切善法都以不放逸为根本，汇合于不放逸，在（善）法中，不放逸被称为最上的。

诸比丘！对于不放逸的比丘，可以期望他修习五根、多修习五根……。”

茉莉花香 ～不放逸品‧第六经终

✩ 【第七经、转轮王 Cakkavattisutta】

“诸比丘！譬如！所有小王，都跟随、尊崇转轮王，在诸王中转轮王被称为最上的。

诸比丘！正是这样，一切善法都以不放逸为根本，汇合于不放逸，在（善）法中，不放逸被称为最上的。

诸比丘！对于不放逸的比丘，可以期望他修习五根、多修习五根……。”

转轮王 ～不放逸品‧第七经终

✩ 【第八经、月光 Candappabhāsutta】

“诸比丘，譬如！所有星光，加起来不如月光的十六分之一，月光被称为最上的。

诸比丘！正是这样，一切善法都以不放逸为根本，汇合于不放逸，在（善）法中，不放逸被称为最上的。

诸比丘！对于不放逸的比丘，可以期望他修习五根、多修习五根……。”

月光 ～不放逸品‧第八经终

✩ 【第九经、日光 Sūriyābhāsutta】

“诸比丘！譬如！秋天时，天空晴朗无云，太阳升到天空，驱除一切虚空的黑暗，光芒热力普照。

诸比丘！正是这样，一切善法都以不放逸为根本，汇合于不放逸，在（善）法中，不放逸被称为最上的。

诸比丘！对于不放逸的比丘，可以期望他修习五根、多修习五根……。”

日光 ～不放逸品‧第九经终

✩ 【第十经、迦尸衣 Kāsikavatthasutta】

“诸比丘！譬如！在各种丝织的衣物中，迦尸衣被称为最上的。

诸比丘！正是这样，一切善法都以不放逸为根本，汇合于不放逸，在（善）法中，不放逸被称为最上的。

诸比丘！对于不放逸的比丘，可以期望他修习五根、多修习五根……。”

迦尸衣 ～不放逸品‧第十经终

（第一部分：依止远离终）

第九 不放逸品（终）

Tassuddānaṃ –

此品（十经）之摄颂曰：

Tathāgataṃ padaṃ kūṭaṃ, mūlaṃ sārena vassikaṃ;

（一）如来、（二）足迹、（三）屋顶、（四）黑栴根香、（五）赤檀核香、（六）茉莉花香、

Rājā candimasūriyā, vatthena dasamaṃ padanti.

（七）转轮王、（八）月光、（九）日光、（十）迦尸衣等十经。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.10 Balakaraṇīyavagga 力所作品 (SN 48.93-104, 563-574)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.10.1--12 Punabalādisutta 力喻等十二经 (SN 48.93-104, 563-574)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Balakaraṇīyavaggo

力所作品

563-574. Balakaraṇīyavaggo vitthāretabbo.

力喻等十二经（第一～十二经，以依止远离，可广说根相应之力所作品）

【第一部分：依止远离】

✩ 【第一经、力喻 Balasutta】

“诸比丘！譬如！所有需要力量完成的工作，都要依靠大地、站在大地上，这样才能做需要力量的工作。

诸比丘！同样地！比丘依靠戒律、立足于戒律，修习五根、多修习五根……。”

力喻 ～力所作品‧第一经终

✩ 【第二经、种子 Bījasutta】

“诸比丘！譬如！所有种子、草木的生长、增大、增长，都要依靠大地、立足于大地，才能生长、增大、增长。

诸比丘！同样地！比丘依靠戒律、立足于戒律，修习五根、多修习五根，就能在各种（善）法上生长、增大、增长……。”

种子 ～力所作品‧第二经终

✩ 【第三经、龙喻 Nāgasutta】

“诸比丘！龙依靠雪山王，使身体长大，获得力量；在那里使身体长大，获得力量之后，进入小池塘；进入小池塘之后，进入大池塘；进入大池塘之后，进入小河；进入小河之后，进入大河；进入大河之后，进入大海洋，在那里身体得到广大的、完全的发展。

诸比丘！同样地！比丘依靠戒律、立足于戒律，修习五根、多修习五根，就能在各种（善）法上得到广大的、完全的发展……。”

龙喻 ～力所作品‧第三经终

✩ 【第四经、树喻 Rukkhasutta】

“诸比丘！譬如！有棵树，朝向东方、倾向东方、趋向东方，如果将它的根砍断，它会倒向哪个方向呢？”

“大德！会倒向它所朝向、所倾向、所趋向的方向。”

“诸比丘！同样地！比丘修习五根、多修习五根，就会趣向涅槃、倾向涅槃、趋入涅槃……。”

树喻 ～力所作品‧第四经终

✩ 【第五经、瓶喻 Kumbhasutta】

“诸比丘！譬如！将瓶子倾覆，就会倾倒出原有的水，水不会再流回瓶中。

诸比丘！同样地！比丘修习五根、多修习五根，就会倾倒出原有的恶不善法，这些法不会再回来……。”

瓶喻 ～力所作品‧第五经终

✩ 【第六经、芒喻 Sūkasutta】

“诸比丘！譬如！稻芒或麦芒，如果方向对了，用手脚去触踏它，就可能刺破手脚导致流血。

为什么呢？

诸比丘！因为芒刺的方向是对的。

诸比丘！同样地！比丘有正确的见解，朝向道的修习，从而熄灭无明、生起明智，亲自证悟涅槃，这是可能发生的。

为什么呢？

诸比丘！因为见解的方向是对的。

诸比丘！比丘是如何有正确的见解，朝向道的修习，从而熄灭无明、生起明智，亲自证悟涅槃的呢？

➊ 诸比丘！在此，有比丘依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习信根。

➋ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习精进根。

➌ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习念根。

➍ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习定根。

➎ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习慧根。

诸比丘！像这样，比丘有正确的见解，朝向道的修习，从而熄灭无明、生起明智，亲自证悟涅槃。”

芒喻 ～力所作品‧第六经终

✩ 【第七经、虚空吹风 Ākāsasutta】

“诸比丘！譬如！空中有各种风在吹，吹东风、吹西风、吹北风、吹南风、吹有尘的风、吹无尘的风、吹凉风、吹热风、吹小风、吹大风。

诸比丘！同样地！比丘修习五根、多修习五根，就能圆满修习四念住、圆满修习四正勤、圆满修习四神足、圆满修习五根、圆满修习五力、圆满修习七觉支。

诸比丘！比丘是如何修习五根、多修习五根，从而圆满修习四念住、圆满修习四正勤、圆满修习四神足、圆满修习五根、圆满修习五力、圆满修习七觉支的呢？

➊ 诸比丘！在此，有比丘依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习信根。

➋ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习精进根。

➌ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习念根。

➍ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习定根。

➎ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习慧根。

诸比丘！像这样，比丘修习五根、多修习五根，就能圆满修习四念住、圆满修习四正勤、圆满修习四神足、圆满修习五根、圆满修习五力、圆满修习七觉支。”

虚空吹风 ～力所作品‧第七经终

✩ 【第八经、云之一 Paṭhamameghasutta】

“诸比丘！譬如！在暑季的最后一个月尘土飞扬，忽然乌云密布、雷雨大作，于是使（尘土）迅速消失、平息。

诸比丘！同样地！比丘修习五根、多修习五根，于是使已生起的恶不善法，迅速消失、平息……。”

云之一 ～力所作品‧第八经终

✩ 【第九经、云之二 Dutiyameghasutta】

“诸比丘！譬如！忽然大雨倾盆，于是使大风在中途消失、平息。

诸比丘！同样地！比丘修习五根、多修习五根，于是使已生起的恶不善法，在中途消失、平息……。”

云之二 ～力所作品‧第九经终

✩ 【第十经、船舶绳喻 Nāvāsutta】

“诸比丘！譬如！海上的船舶，用藤绳系缚着，在水上漂流了六个月，冬天则漂到陆地上搁浅，绳索暴露在风吹日晒之下，那些[绳索]又被雨云沾湿浸透，很容易损坏腐烂。

诸比丘！同样地！比丘修习五根、多修习五根，那么各种结缚（烦恼）就容易损耗坏灭……。”

船舶绳喻 ～力所作品‧第十经终

✩ 【第十一经、客喻 Āgantukasutta】

“诸比丘！譬如！有一家旅店，有从东方来住宿的，有从西方来住宿的，有从北方来住宿的，有从南方来住宿的，有刹帝利来住宿，有婆罗门来住宿，有毗舍来住宿，有首陀来住宿。

诸比丘！同样地！比丘修习五根、多修习五根，就能：

‘⑴ 对于应被彻底了知的法，通过证知来了知它；

⑵ 对于应被断除的法，通过证知来断除它；

⑶ 对于应被亲自证悟的法，通过证知来证悟它；

⑷ 对于应被修习的法，通过证知来修习它。’

➊ 诸比丘！什么是应被证知并彻底了知的法呢？

应当说是五取蕴。

是哪五个呢？

即：色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。

诸比丘！这就是应被证知并彻底了知的法。

➋ 诸比丘！什么是应被证知并断除的法呢？

是无明和有爱。

诸比丘！这就是应被证知并断除的法。

➌ 诸比丘！什么是应被证知并亲自证悟的法呢？

是明和解脱。

诸比丘！这就是应被证知并亲自证悟的法。

➍ 诸比丘！什么是应被证知并修习的法呢？

是奢摩他（寂止）和毗婆舍那（正观）。

诸比丘！这就是应被证知并修习的法。

诸比丘！比丘是如何修习五根、多修习五根，从而：

‘⑴ 对于应被彻底了知的法，通过证知来了知它；

⑵ 对于应被断除的法，通过证知来断除它；

⑶ 对于应被亲自证悟的法，通过证知来证悟它；

⑷ 对于应被修习的法，通过证知来修习它。’呢？

➊ 诸比丘！在此，有比丘依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习信根。

➋ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习精进根。

➌ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习念根。

➍ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习定根。

➎ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习慧根。

诸比丘！像这样，比丘修习五根、多修习五根，就能：

‘⑴ 对于应被彻底了知的法，通过证知来了知它；

⑵ 对于应被断除的法，通过证知来断除它；

⑶ 对于应被亲自证悟的法，通过证知来证悟它；

⑷ 对于应被修习的法，通过证知来修习它。’”

客喻 ～力所作品‧第十一经终

✩ 【第十二经、河喻 Nadīsutta】

“诸比丘！譬如！恒河趣向东方，倾向东方，流向东方，这时有许多人拿着锄头和篮筐来说：

‘我们要让这条恒河趣向西方，倾向西方，流向西方。’

诸比丘！你们认为怎样？那些人能让恒河趣向西方，倾向西方，流向西方吗？”

“大德！不能。”

“为什么呢？”

“大德！恒河本来就是趣向东方，倾向东方，流向东方，要让它趣向西方，倾向西方，流向西方，实在是不容易的，那些人只会白白遭受困难和烦恼。”

“诸比丘！同样地！对于修习五根、多修习五根的比丘，如果有国王、大臣、朋友、同伴、亲戚、家族的人，带着财物来劝诱，并且说：

‘你为什么还要为这袈裟烦恼呢？为什么要剃发、持钵地奔波呢？为什么不还俗享受财物、做些世俗的福业呢？’

诸比丘！那个修习五根、多修习五根的比丘，要他舍弃学道而还俗，是没有这个道理的。

为什么呢？

诸比丘！因为他的心如果长久以来都趣向远离，倾向远离，趋入远离，就没有退转（向下）的道理了。

诸比丘！比丘是如何修习五根、多修习五根的呢？

➊ 诸比丘！在此，有比丘依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习信根。

➋ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习精进根。

➌ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习念根。

➍ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习定根。

➎ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习慧根。

诸比丘！像这样，比丘修习五根、多修习五根。”

河喻 ～力所作品‧第十二经终

（第一部分：依止远离终）

第十 力所作品（终）

Tassuddānaṃ –

此品（十二经）摄颂曰：

Balaṃ bījañca nāgo ca,

（一）力喻、（二）种子、（三）龙喻、

rukkho kumbhena sūkiyā;

（四）树喻、（五）瓶喻、（六）芒喻、

Ākāsena ca dve meghā,

（七）虚空吹风、（八）云之一、（九）云之二、

nāvā āgantukā nadīti.

（十）船舶绳喻、（十一）客喻、（十二）河喻。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.11 Esanāvagga 寻求品 (SN 48.105-116, 575-586)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.11.1--12 Punaesanādisutta 寻求等十二经 (SN 48.105-116, 575-586)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Esanāvaggo

寻求品

575-586. Esanāvaggo vitthāretabbo.

寻求等十二经（第一～十二经，以依止远离，可广说根相应之寻求品）

【第一部分：依止远离】

✩ 【第一经、寻求经 Esanāsutta】

“诸比丘！有三种寻求。

是哪三种呢？

就是：欲求，有求，梵行求。

诸比丘！这就是三种寻求。

诸比丘！为了如实知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这三种寻求，应当修习五根。

是哪五根呢？

➊ 诸比丘！在此，有比丘依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习信根。

➋ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习精进根。

➌ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习念根。

➍ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习定根。

➎ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习慧根。

诸比丘！为了如实知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这三种寻求，应当修习这五根。”

寻求经 ～寻求品‧第一经终

✩ 【第二经、我慢经 Vidhāsutta】

“诸比丘！有三种我慢。

是哪三种呢？

即：‘我是胜’，‘我是等’，‘我是劣’。

诸比丘！这就是三种我慢。

诸比丘！为了如实知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这三种我慢，应当修习五根。

是哪五根呢？

➊ 诸比丘！在此，有比丘依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习信根。

➋ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习精进根。

➌ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习念根。

➍ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习定根。

➎ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习慧根。

诸比丘！为了如实知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这三种我慢，应当修习这五根。”

我慢经 ～寻求品‧第二经终

✩ 【第三经、漏经 Āsavasutta】

“诸比丘！有三种漏。

是哪三种呢？

欲漏、有漏、无明漏。

诸比丘！这就是三种漏。

诸比丘！为了如实知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这三种漏，应当修习五根。

是哪五根呢？

➊ 诸比丘！在此，有比丘依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习信根。

➋ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习精进根。

➌ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习念根。

➍ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习定根。

➎ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习慧根。

诸比丘！为了如实知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这三种漏，应当修习这五根。”

漏经 ～寻求品‧第三经终

✩ 【第四经、有经 Bhavasutta】

“诸比丘！有三种有。

是哪三种呢？

欲有、色有、无色有。

诸比丘！这就是三种有。

诸比丘！为了如实知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这三种有，应当修习五根。

是哪五根呢？

➊ 诸比丘！在此，有比丘依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习信根。

➋ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习精进根。

➌ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习念根。

➍ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习定根。

➎ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习慧根。

诸比丘！为了如实知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这三种有，应当修习这五根。”

有经 ～寻求品‧第四经终

✩ 【第五经、苦经 Dukkhatāsutta】

“诸比丘！有三种苦。

是哪三种呢？

苦苦、行苦、坏苦。

诸比丘！为了如实知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这三种苦，应当修习五根。

是哪五根呢？

➊ 诸比丘！在此，有比丘依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习信根。

➋ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习精进根。

➌ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习念根。

➍ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习定根。

➎ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习慧根。

诸比丘！为了如实知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这三种苦，应当修习这五根。”

苦经 ～寻求品‧第五经终

✩ 【第六经、碍经 Khilasutta】

“诸比丘！有三种障碍（心的障碍、心的荒芜）。

是哪三种呢？

贪碍、嗔碍、痴碍。

诸比丘！这就是三种障碍。

诸比丘！为了如实知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这三种障碍，应当修习五根。

是哪五根呢？

➊ 诸比丘！在此，有比丘依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习信根。

➋ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习精进根。

➌ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习念根。

➍ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习定根。

➎ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习慧根。

诸比丘！为了如实知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这三种障碍，应当修习这五根。”

碍经 ～寻求品‧第六经终

✩ 【第七经、垢经 Malasutta】

“诸比丘！有三种垢（污染）。

是哪三种呢？

即贪垢、嗔垢、痴垢。

诸比丘！这就是三种垢。

诸比丘！为了如实知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这三种垢，应当修习五根。

是哪五根呢？

➊ 诸比丘！在此，有比丘依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习信根。

➋ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习精进根。

➌ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习念根。

➍ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习定根。

➎ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习慧根。

诸比丘！为了如实知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这三种垢，应当修习这五根。”

垢经 ～寻求品‧第七经终

✩ 【第八经、摇经 Nīghasutta】

“诸比丘！有三种动摇（悲惨、混乱、动荡）。

是哪三种呢？

即贪摇、嗔摇、痴摇。

诸比丘！这就是三种动摇。

诸比丘！为了如实知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这三种动摇，应当修习五根。

是哪五根呢？

➊ 诸比丘！在此，有比丘依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习信根。

➋ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习精进根。

➌ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习念根。

➍ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习定根。

➎ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习慧根。

诸比丘！为了如实知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这三种动摇，应当修习这五根。”

摇经 ～寻求品‧第八经终

✩ 【第九经、受经 Vedanāsutta】

“诸比丘！有三种受。

是哪三种呢？

即乐受、苦受、不苦不乐受。

诸比丘！这就是三种受。

诸比丘！为了如实知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这三种受，应当修习五根。

是哪五根呢？

➊ 诸比丘！在此，有比丘依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习信根。

➋ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习精进根。

➌ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习念根。

➍ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习定根。

➎ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习慧根。

诸比丘！为了如实知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这三种受，应当修习这五根。”

受经 ～寻求品‧第九经终

✩ 【第十经、渴爱经 Taṇhāsutta】

“诸比丘！有三种渴爱。

是哪三种呢？

即欲爱、有爱、无有爱。

诸比丘！这就是三种渴爱。

诸比丘！为了如实知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这三种渴爱，应当修习五根。

是哪五根呢？

➊ 诸比丘！在此，有比丘依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习信根。

➋ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习精进根。

➌ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习念根。

➍ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习定根。

➎ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习慧根。

诸比丘！为了如实知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这三种渴爱，应当修习这五根。”

渴爱经 ～寻求品‧第十经终

✩ 【第十一经、渴望经 Tasināsutta】

“诸比丘！有三种渴望。

是哪三种呢？

即欲渴、有渴、无有渴。

诸比丘！这就是三种渴望。

诸比丘！为了如实知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这三种渴望，应当修习五根。

是哪五根呢？

➊ 诸比丘！在此，有比丘依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习信根。

➋ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习精进根。

➌ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习念根。

➍ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习定根。

➎ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习慧根。

诸比丘！为了如实知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这三种渴望，应当修习这五根。”

渴望经 ～寻求品‧第十一经终

✩ 【第十二经、轶失】（从缺）

（第一部分：依止远离终）

第十一 寻求品（终）

Tassuddānaṃ –

此品（十一经）摄颂曰：

Esanā vidhā āsavo,

（一）寻求经、（二）我慢经、（三）漏经、

bhavo ca dukkhatā tisso;

（四）有经、（五）苦经、

Khilaṃ malañca nīgho ca,

（六）碍经、（七）垢经、（八）摇经、

vedanā taṇhā tasinā cāti.

（九）受经、（十）渴爱经、（十一）渴望经。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.12 Oghavagga 暴流品 (SN 48.117-126, 587-596)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.12.1--10 Oghādisutta 暴流等十经 (SN 48.117-126, 587-596)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

12. Oghavaggo

暴流品

1-10. Oghādisuttadasakaṃ

暴流等十经（第一～十经，以依止远离，可广说根相应之暴流品）

【第一部分：依止远离】

✩ 【第一经、暴流经 Oghasutta】

“诸比丘！有四种暴流（瀑流）。

是哪四种呢？

欲流，有流，见流，无明流。

诸比丘！这就是四种暴流。

诸比丘！为了如实知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这四种暴流，应当修习五根。

是哪五根呢？

➊ 诸比丘！在此，有比丘依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习信根。

➋ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习精进根。

➌ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习念根。

➍ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习定根。

➎ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习慧根。

诸比丘！为了如实知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这四种暴流，应当修习这五根。”

暴流经 ～暴流品‧第一经终

✩ 【第二经、轭经 Yogasutta】

“诸比丘！有四种轭。

是哪四种呢？

欲轭，有轭，见轭，无明轭。

诸比丘！这就是四种轭。

诸比丘！为了如实知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这四种轭，应当修习五根。

是哪五根呢？

➊ 诸比丘！在此，有比丘依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习信根。

➋ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习精进根。

➌ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习念根。

➍ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习定根。

➎ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习慧根。

诸比丘！为了如实知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这四种轭，应当修习这五根。”

轭经 ～暴流品‧第二经终

✩ 【第三经、取经 Upādānasutta】

“诸比丘！有四种取。

是哪四种呢？

欲取，见取，戒禁取，我语取。

诸比丘！这就是四种取。

诸比丘！为了如实知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这四种取，应当修习五根。

是哪五根呢？

➊ 诸比丘！在此，有比丘依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习信根。

➋ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习精进根。

➌ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习念根。

➍ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习定根。

➎ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习慧根。

诸比丘！为了如实知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这四种取，应当修习这五根。”

取经 ～暴流品‧第三经终

✩ 【第四经、系经 Ganthasutta】

“诸比丘！有四种身系缚。

是哪四种呢？

贪是身系缚，嗔是身系缚，戒禁取是身系缚，此实执是身系缚。

诸比丘！这就是四种身系缚。

诸比丘！为了如实知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这四种身系缚，应当修习五根。

是哪五根呢？

➊ 诸比丘！在此，有比丘依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习信根。

➋ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习精进根。

➌ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习念根。

➍ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习定根。

➎ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习慧根。

诸比丘！为了如实知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这四种身系缚，应当修习这五根。”

系经 ～暴流品‧第四经终

✩ 【第五经、随眠经 Anusayasutta】

“诸比丘！有七种随眠。

是哪七种呢？

⑴ 爱染随眠（欲贪）、⑵ 嗔随眠、⑶ 见随眠（有身见、戒禁取）、⑷ 疑随眠、⑸ 慢随眠（含掉举、慢）、⑹ 有贪随眠（色贪及无色贪）、⑺ 无明随眠。

诸比丘！这就是七种随眠。

诸比丘！为了如实知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这七种随眠，应当修习五根。

是哪五根呢？

➊ 诸比丘！在此，有比丘依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习信根。

➋ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习精进根。

➌ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习念根。

➍ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习定根。

➎ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习慧根。

诸比丘！为了如实知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这七种随眠，应当修习这五根。”

随眠经 ～暴流品‧第五经终

✩ 【第六经、妙欲经 Kāmaguṇasutta】

“诸比丘！有五种妙欲（五欲功德）。

是哪五种呢？

① 眼所识的色，可乐、可爱、可意、能引生贪欲、能令人染着；

② 耳所识的声，可乐、可爱、可意、能引生贪欲、能令人染着；

③ 鼻所识的香，可乐、可爱、可意、能引生贪欲、能令人染着；

④ 舌所识的味，可乐、可爱、可意、能引生贪欲、能令人染着；

⑤ 身所识的触，可乐、可爱、可意、能引生贪欲、能令人染着。

诸比丘！这就是五种妙欲。

诸比丘！为了如实知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这五种妙欲，应当修习五根。

是哪五根呢？

➊ 诸比丘！在此，有比丘依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习信根。

➋ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习精进根。

➌ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习念根。

➍ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习定根。

➎ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习慧根。

诸比丘！为了如实知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这五种妙欲，应当修习这五根。”

妙欲经 ～暴流品‧第六经终

✩ 【第七经、盖经 Nīvaraṇasutta】

“诸比丘！有五种盖。

是哪五种呢？

贪欲盖（想要欲爱）、嗔恚盖、昏沉睡眠盖、掉举追悔盖、疑惑盖。

诸比丘！这就是五种盖。

诸比丘！为了如实知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这五种盖，应当修习五根。

是哪五根呢？

➊ 诸比丘！在此，有比丘依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习信根。

➋ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习精进根。

➌ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习念根。

➍ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习定根。

➎ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习慧根。

诸比丘！为了如实知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这五种盖，应当修习这五根。”

盖经 ～暴流品‧第七经终

✩ 【第八经、五取蕴经 Upādānakkhandhasutta】

“诸比丘！有五种取蕴。

是哪五种呢？

即：色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。

诸比丘！这就是五种取蕴。

诸比丘！为了如实知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这五种取蕴，应当修习五根。

是哪五根呢？

➊ 诸比丘！在此，有比丘依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习信根。

➋ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习精进根。

➌ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习念根。

➍ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习定根。

➎ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习慧根。

诸比丘！为了如实知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这五种取蕴，应当修习这五根。”

五取蕴经 ～暴流品‧第八经终

✩ 【第九经、五下分结经 Orambhāgiyasutta】

“诸比丘！有五下分结。

是哪五种呢？

有身见、疑惑、戒禁取、贪欲（想要欲爱）、嗔恚。

诸比丘！这就是五下分结。

诸比丘！为了如实知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这五下分结，应当修习五根。

是哪五根呢？

➊ 诸比丘！在此，有比丘依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习信根。

➋ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习精进根。

➌ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习念根。

➍ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习定根。

➎ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习慧根。

诸比丘！为了如实知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这五下分结，应当修习这五根。”

五下分结经 ～暴流品‧第九经终

✩ 【第十经、五上分结经 Uddhambhāgiyasutta】

587-596. “Pañcimāni, bhikkhave, uddhambhāgiyāni saṃyojanāni.

“诸比丘！有五上分结。

Katamāni pañca?

是哪五种呢？

Rūparāgo, arūparāgo, māno, uddhaccaṃ, avijjā –

色贪、无色贪、慢、掉举、无明。

imāni kho, bhikkhave, pañcuddhambhāgiyāni saṃyojanāni.

诸比丘！这就是五上分结。

Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya pañcindriyāni bhāvetabbāni.

诸比丘！为了如实知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这五上分结，应当修习五根。

Katamāni pañca?

是哪五根呢？

Idha, bhikkhave, bhikkhu saddhindriyaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ…pe…

➊ 诸比丘！在此，有比丘依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习信根。

➋ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习精进根。

➌ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习念根。

➍ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习定根。

paññindriyaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.

➎ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习慧根。

Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya imāni pañcindriyāni bhāvetabbānī”ti.

诸比丘！为了如实知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这五上分结，应当修习这五根。”

Dasamaṃ.

五上分结经 ～暴流品‧第十经终

(Yathā maggasaṃyuttaṃ, tathā vitthāretabbaṃ.)

（依据道相应，也应如此广说。）

（第一部分：依止远离终）

Oghavaggo dvādasamo.

第十二 暴流品（终）

Tassuddānaṃ –

此品（十经）摄颂曰：

Ogho yogo upādānaṃ,

（一）暴流经、（二）轭经、（三）取经、

ganthā anusayena ca;

（四）系经、（五）随眠经、

Kāmaguṇā nīvaraṇā,

（六）妙欲经、（七）盖经、

khandhā oruddhambhāgiyāti.

（八）五取蕴经、（九）五下分结经、（十）五上分结经。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.13 Punagaṅgāpeyyālavagga 续恒河中略品 (SN 48.127-138, 597-608)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.13.1--12 Punapācīnādisutta 东方等十二经 (SN 48.127-138, 597-608)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

13. Gaṅgāpeyyālavaggo

续恒河中略品

1-12. Pācīnādisuttadvādasakaṃ

东方等十二经（第一～十二经，依贪欲调伏等，可广说根相应之续恒河中略品）

【第二～四部分：贪欲调伏、究竟不死、趣向涅槃】

✩ 【第一经、东之一 Paṭhamapācīnaninnasutta】

597-608. “Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā;

“诸比丘！譬如！恒河（恒迦河、恒伽河 Ganges），趣向东方、倾向东方、流向东方。

evameva kho, bhikkhave, bhikkhu pañcindriyāni bhāvento pañcindriyāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.

诸比丘！同样地！比丘修习、多修习这五根，就会趣向涅槃、倾向涅槃、趋入涅槃。

Kathañca, bhikkhave, bhikkhu pañcindriyāni bhāvento pañcindriyāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro?

诸比丘！比丘是如何修习、多修习这五根，从而趣向涅槃、倾向涅槃、趋入涅槃的呢？

（【一、依止远离】

➊ 诸比丘！在此，有比丘依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习信根。

➋ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习精进根。

➌ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习念根。

➍ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习定根。

➎ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习慧根。）

【二、贪欲调伏】

Idha, bhikkhave, bhikkhu saddhindriyaṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ…pe…

诸比丘！在此，有比丘 ➊ 为了彻底调伏贪欲、彻底调伏嗔恚、彻底调伏愚痴而修习‘信根’。

➋ 为了彻底调伏贪欲、彻底调伏嗔恚、彻底调伏愚痴而修习‘精进根’。

➌ 为了彻底调伏贪欲、彻底调伏嗔恚、彻底调伏愚痴而修习‘念根’。

➍ 为了彻底调伏贪欲、彻底调伏嗔恚、彻底调伏愚痴而修习‘定根’。

paññindriyaṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ.

➎ 为了彻底调伏贪欲、彻底调伏嗔恚、彻底调伏愚痴而修习‘慧根’。

【三、究竟不死】

诸比丘！在此，有比丘 ➊ 以不死为目标、趣向不死、最终达到不死而修习信根。

➋ 以不死为目标、趣向不死、最终达到不死而修习精进根。

➌ 以不死为目标、趣向不死、最终达到不死而修习念根。

➍ 以不死为目标、趣向不死、最终达到不死而修习定根。

➎ 以不死为目标、趣向不死、最终达到不死而修习慧根。

【四、趣向涅槃】

诸比丘！在此，有比丘 ➊ 为了趣向涅槃、倾向涅槃、趋入涅槃而修习信根。

➋ 为了趣向涅槃、倾向涅槃、趋入涅槃而修习精进根。

➌ 为了趣向涅槃、倾向涅槃、趋入涅槃而修习念根。

➍ 为了趣向涅槃、倾向涅槃、趋入涅槃而修习定根。

➎ 为了趣向涅槃、倾向涅槃、趋入涅槃而修习慧根。

Evaṃ kho, bhikkhave, bhikkhu pañcindriyāni bhāvento pañcindriyāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti.

诸比丘！像这样，比丘修习、多修习这五根，就会趣向涅槃、倾向涅槃、趋入涅槃。”

东之一 ～续恒河中略品‧第一经终

✩ 【第二经、东之二 Dutiyāpācīnaninnasutta】

“诸比丘！譬如！阎牟那河（夜摩那河、耶牟那河、朱木纳河、亚穆纳河 Jumna），趣向东方、倾向东方、流向东方。

诸比丘！同样地！比丘修习、多修习这五根，就会趣向涅槃、倾向涅槃、趋入涅槃……。”

东之二 ～续恒河中略品‧第二经终

✩ 【第三经、东之三 Tatiyapācīnaninnasutta】

“诸比丘！譬如！阿夷罗跋提河（阿致罗筏底河、阿恃多伐底河 Gandak, Little Rapti），趣向东方、倾向东方、流向东方。

诸比丘！同样地！比丘修习、多修习这五根，就会趣向涅槃、倾向涅槃、趋入涅槃……。”

东之三 ～续恒河中略品‧第三经终

✩ 【第四经、东之四 Catutthapācīnaninnasutta】

“诸比丘！譬如！舍劳浮河（萨罗浮河、萨罗由河、嘎哥拉河 Ghagra），趣向东方、倾向东方、流向东方。

诸比丘！同样地！比丘修习、多修习这五根，就会趣向涅槃、倾向涅槃、趋入涅槃……。”

东之四 ～续恒河中略品‧第四经终

✩ 【第五经、东之五 Pañcamapācīnaninnasutta】

“诸比丘！譬如！摩醯河（摩企河、库西河 Kusi），趣向东方、倾向东方、流向东方。

诸比丘！同样地！比丘修习、多修习这五根，就会趣向涅槃、倾向涅槃、趋入涅槃……。”

东之五 ～续恒河中略品‧第五经终

✩ 【第六经、东之六 Chaṭṭhapācīnaninnasutta】

“诸比丘！譬如！诸大河，即：① 恒河、② 阎牟那河、③ 阿夷罗跋提河、④ 舍劳浮河、⑤ 摩醯河，这些都趣向东方、倾向东方、流向东方。

诸比丘！同样地！比丘修习、多修习这五根，就会趣向涅槃、倾向涅槃、趋入涅槃……。”

东之六 ～续恒河中略品‧第六经终

✩ 【第七经、海之一 Paṭhamasamuddaninnasutta】

“诸比丘！譬如！恒河（恒迦河、恒伽河 Ganges），趣向于海、倾向于海、流入大海。

诸比丘！同样地！比丘修习、多修习这五根，就会趣向涅槃、倾向涅槃、趋入涅槃……。”

海之一 ～续恒河中略品‧第七经终

✩ 【第八经、海之二 Dutiyāsamuddaninnasutta】

“诸比丘！譬如！阎牟那河（夜摩那河、耶牟那河、朱木纳河、亚穆纳河 Jumna），趣向于海、倾向于海、流入大海。

诸比丘！同样地！比丘修习、多修习这五根，就会趣向涅槃、倾向涅槃、趋入涅槃……。”

海之二 ～续恒河中略品‧第八经终

✩ 【第九经、海之三 Tatiyasamuddaninnasutta】

“诸比丘！譬如！阿夷罗跋提河（阿致罗筏底河、阿恃多伐底河 Gandak, Little Rapti），趣向于海、倾向于海、流入大海。

诸比丘！同样地！比丘修习、多修习这五根，就会趣向涅槃、倾向涅槃、趋入涅槃……。”

海之三 ～续恒河中略品‧第九经终

✩ 【第十经、海之四 Catutthasamuddaninnasutta】

“诸比丘！譬如！舍劳浮河（萨罗浮河、萨罗由河、嘎哥拉河 Ghagra），趣向于海、倾向于海、流入大海。

诸比丘！同样地！比丘修习、多修习这五根，就会趣向涅槃、倾向涅槃、趋入涅槃……。”

海之四 ～续恒河中略品‧第十经终

✩ 【第十一经、海之五 Pañcamasamuddaninnasutta】

“诸比丘！譬如！摩醯河（摩企河、库西河 Kusi），趣向于海、倾向于海、流入大海。

诸比丘！同样地！比丘修习、多修习这五根，就会趣向涅槃、倾向涅槃、趋入涅槃……。”

海之五 ～续恒河中略品‧第十一经终

✩ 【第十二经、海之六 Chaṭṭhasamuddaninnasutta】

“诸比丘！譬如！诸大河，即：① 恒河、② 阎牟那河、③ 阿夷罗跋提河、④ 舍劳浮河、⑤ 摩醯河，这些都趣向于海、倾向于海、流入大海。

诸比丘！同样地！比丘修习、多修习这五根，就会趣向涅槃、倾向涅槃、趋入涅槃。

诸比丘！比丘是如何修习、多修习这五根，从而趣向涅槃、倾向涅槃、趋入涅槃的呢？

（【一、依止远离】

➊ 诸比丘！在此，有比丘依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习信根。

➋ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习精进根。

➌ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习念根。

➍ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习定根。

➎ 依止远离、依止离贪、依止灭尽，导向（成熟）于舍弃，来修习慧根。）

【二、贪欲调伏】

诸比丘！在此，有比丘 ➊ 为了彻底调伏贪欲、彻底调伏嗔恚、彻底调伏愚痴而修习‘信根’。

➋ 为了彻底调伏贪欲、彻底调伏嗔恚、彻底调伏愚痴而修习‘精进根’。

➌ 为了彻底调伏贪欲、彻底调伏嗔恚、彻底调伏愚痴而修习‘念根’。

➍ 为了彻底调伏贪欲、彻底调伏嗔恚、彻底调伏愚痴而修习‘定根’。

➎ 为了彻底调伏贪欲、彻底调伏嗔恚、彻底调伏愚痴而修习‘慧根’。

【三、究竟不死】

诸比丘！在此，有比丘 ➊ 以不死为目标、趣向不死、最终达到不死而修习信根。

➋ 以不死为目标、趣向不死、最终达到不死而修习精进根。

➌ 以不死为目标、趣向不死、最终达到不死而修习念根。

➍ 以不死为目标、趣向不死、最终达到不死而修习定根。

➎ 以不死为目标、趣向不死、最终达到不死而修习慧根。

【四、趣向涅槃】

诸比丘！在此，有比丘 ➊ 为了趣向涅槃、倾向涅槃、趋入涅槃而修习信根。

➋ 为了趣向涅槃、倾向涅槃、趋入涅槃而修习精进根。

➌ 为了趣向涅槃、倾向涅槃、趋入涅槃而修习念根。

➍ 为了趣向涅槃、倾向涅槃、趋入涅槃而修习定根。

➎ 为了趣向涅槃、倾向涅槃、趋入涅槃而修习慧根。

诸比丘！像这样，比丘修习、多修习这五根，就会趣向涅槃、倾向涅槃、趋入涅槃。”

Dvādasamaṃ.

海之六 ～续恒河中略品‧第十二经终

（第二～四部分：贪欲调伏、究竟不死、趣向涅槃终）

Gaṅgāpeyyālavaggo terasamo.

第十三 续恒河中略品（终）

Tassuddānaṃ –

此品（十二经）摄颂曰：

Cha pācīnato ninnā, cha ninnā ca samuddato;

（一～六）趣向东的有六部，（七～十二）趣向海的也有六部；

Dvete cha dvādasa honti, vaggo tena pavuccatīti.

两个六部共十二部，合称为恒河品。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.14 Punaappamādavagga 续不放逸品 (SN 48.139-148, 609-618)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.14.1--10 Tathāgatādisuttadasaka 如来等十经 (SN 48.139-148, 609-618)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

14. Appamādavagga

续不放逸品

609-618. Appamādavagga vitthāretabbā.

如来等十经（第一～十经，依贪欲调伏等，可广说根相应之续不放逸品）

【第二～四部分：贪欲调伏、究竟不死、趣向涅槃】

✩ 【第一经、如来经 Tathāgatasutta】

“诸比丘！所有一切众生，无论是无足、二足、四足、多足，有色、无色，有想、无想、非想非非想，如来、应供、正等觉者在其中被称为最上。

诸比丘！正是这样，一切善法都以不放逸为根本，汇合于不放逸，不放逸在（善）法中，被称为最上。

诸比丘！不放逸的比丘，应当期望修习五根、多修习五根。

诸比丘！不放逸的比丘如何修习五根、多修习五根呢？

（【一、依止远离】

➊ 诸比丘！在此，有比丘依止远离、依止离贪、依止灭尽、回向（成熟）于舍，来修习信根。

➋ 依止远离、依止离贪、依止灭尽、回向（成熟）于舍，来修习精进根。

➌ 依止远离、依止离贪、依止灭尽、回向（成熟）于舍，来修习念根。

➍ 依止远离、依止离贪、依止灭尽、回向（成熟）于舍，来修习定根。

➎ 依止远离、依止离贪、依止灭尽、回向（成熟）于舍，来修习慧根。）

【二、贪欲调伏】

诸比丘！在此，有比丘➊ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘信根’。

➋ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘精进根’。

➌ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘念根’。

➍ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘定根’。

➎ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘慧根’。

【三、究竟不死】

诸比丘！在此，有比丘➊ 为了确证不死、趣向不死、究竟不死，而修习信根。

➋ 为了确证不死、趣向不死、究竟不死，而修习精进根。

➌ 为了确证不死、趣向不死、究竟不死，而修习念根。

➍ 为了确证不死、趣向不死、究竟不死，而修习定根。

➎ 为了确证不死、趣向不死、究竟不死，而修习慧根。

【四、趣向涅槃】

诸比丘！在此，有比丘➊ 为了趣向涅槃、倾向涅槃、趋入涅槃，而修习信根。

➋ 为了趣向涅槃、倾向涅槃、趋入涅槃，而修习精进根。

➌ 为了趣向涅槃、倾向涅槃、趋入涅槃，而修习念根。

➍ 为了趣向涅槃、倾向涅槃、趋入涅槃，而修习定根。

➎ 为了趣向涅槃、倾向涅槃、趋入涅槃，而修习慧根。

诸比丘！像这样！不放逸的比丘，修习五根、多修习五根。”

如来经 ～续不放逸品‧第一经终

✩ 【第二经、足迹经 Padasutta】

“诸比丘！譬如！所有丛林生物的足迹，都被象的足迹所含摄；因为象迹最大，所以被称为最上。

诸比丘！正是这样，善法都以不放逸为根本、汇合于不放逸、不放逸在（善）法中，被称为最上。

诸比丘！不放逸的比丘，应当期望修习五根、多修习五根……。”

足迹经 ～续不放逸品‧第二经终

✩ 【第三经、屋顶 Kūṭasutta】

“诸比丘！譬如！楼阁的所有重檐，都朝向屋顶、趋向屋顶、汇集于屋顶；因为屋顶（在最上方），所以被称为最上。

诸比丘！正是这样，善法都以不放逸为根本、汇合于不放逸、不放逸在（善）法中，被称为最上。

诸比丘！不放逸的比丘，应当期望修习五根、多修习五根……。”

屋顶 ～续不放逸品‧第三经终

✩ 【第四经、黑栴根香 Mūlagandhāsutta】

“诸比丘！譬如！在各种根香中，黑栴香被称为最上。

诸比丘！正是这样，善法都以不放逸为根本、汇合于不放逸、不放逸在（善）法中，被称为最上。

诸比丘！不放逸的比丘，应当期望修习五根、多修习五根……。”

黑栴根香 ～续不放逸品‧第四经终

✩ 【第五经、赤檀核香 Sāragandhāsutta】

“诸比丘！譬如！在各种（树心）核香中，赤檀香被称为最上。

诸比丘！正是这样，善法都以不放逸为根本、汇合于不放逸、不放逸在（善）法中，被称为最上。

诸比丘！不放逸的比丘，应当期望修习五根、多修习五根……。”

赤檀核香 ～续不放逸品‧第五经终

✩ 【第六经、茉莉花香 Vassikasutta】

“诸比丘，譬如！在各种花香中，茉莉花（婆师花、夏生花）香被称为最上。

诸比丘！正是这样，善法都以不放逸为根本、汇合于不放逸、不放逸在（善）法中，被称为最上。

诸比丘！不放逸的比丘，应当期望修习五根、多修习五根……。”

茉莉花香 ～续不放逸品‧第六经终

✩ 【第七经、转轮王 Cakkavattisutta】

“诸比丘！譬如！所有小王，都跟随、尊崇转轮王；在诸王中，转轮王被称为最上。

诸比丘！正是这样，善法都以不放逸为根本、汇合于不放逸、不放逸在（善）法中，被称为最上。

诸比丘！不放逸的比丘，应当期望修习五根、多修习五根……。”

转轮王 ～续不放逸品‧第七经终

✩ 【第八经、月光 Candappabhāsutta】

“诸比丘，譬如！星光，比不上月光的十六分之一；月光被称为最上。

诸比丘！正是这样，善法都以不放逸为根本、汇合于不放逸、不放逸在（善）法中，被称为最上。

诸比丘！不放逸的比丘，应当期望修习五根、多修习五根……。”

月光 ～续不放逸品‧第八经终

✩ 【第九经、日光 Sūriyābhāsutta】

“诸比丘！譬如！秋天时，天空豁然无云，太阳升上天空，除去一切虚空的黑暗，光辉热力普遍照耀。

诸比丘！正是这样，善法都以不放逸为根本、汇合于不放逸、不放逸在（善）法中，被称为最上。

诸比丘！不放逸的比丘，应当期望修习五根、多修习五根……。”

日光 ～续不放逸品‧第九经终

✩ 【第十经、迦尸衣 Kāsikavatthasutta】

“诸比丘！譬如！在各种丝织的衣服中，迦尸衣被称为最上。

诸比丘！正是这样，善法都以不放逸为根本、汇合于不放逸、不放逸在（善）法中，被称为最上。

诸比丘！不放逸的比丘，应当期望修习五根、多修习五根……。”

迦尸衣 ～续不放逸品‧第十经终

（第二～四部分：贪欲调伏、究竟不死、趣向涅槃终）

第十四 续不放逸品（终）

此品（十经）之摄颂曰：

（一）如来、（二）足迹、（三）屋顶、

（四）黑栴根香、（五）赤檀核香、（六）茉莉花香、

（七）转轮王、（八）月光、（九）日光、

（十）迦尸衣等十经。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.15 Punabalakaraṇīyavagga 续力所作品 (SN 48.149-160, 619-630)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.15.1--12 Balādisuttadvādasaka 力喻等十二经 (SN 48.149-160, 619-630)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

15. Balakaraṇīyavagga

续力所作品

619-630. Balakaraṇīyavagga vitthāretabbā.

力喻等十二经（第一～十二经，依贪欲调伏等，可广说根相应之续力所作品）

【第二～四部分：贪欲调伏、究竟不死、趣向涅槃】

✩ 【第一经、力喻 Balasutta】

“诸比丘！譬如！所有需要力量来做的工作，都要依于地、站立于地，才能完成这些需要力量的工作。

诸比丘！像这样！比丘依于戒、立于戒，修习五根、多修习五根……。”

力喻 ～续力所作品‧第一经终

✩ 【第二经、种子 Bījasutta】

“诸比丘！譬如！所有种子、草木的生长、增大、增长，都要依于地、立于地，才能生长、增大、增长。

诸比丘！像这样！比丘依于戒、立于戒，修习五根、多修习五根，就能在各种（善）法中生长、增大、增长……。”

种子 ～续力所作品‧第二经终

✩ 【第三经、龙喻 Nāgasutta】

“诸比丘！龙依靠雪山王，使身体增大，获得力量；在那个地方使身体增大、获得力量后，进入小池塘；进入小池塘后，进入大池塘；进入大池塘后，进入小河；进入小河后，进入大河；进入大河后，进入大海洋，在那里身体得到广大、完全的发展。

诸比丘！像这样！比丘依于戒、立于戒，修习五根、多修习五根，就能在各种（善）法中得到广大、完全的发展……。”

龙喻 ～续力所作品‧第三经终

✩ 【第四经、树喻 Rukkhasutta】

“诸比丘！譬如！有棵树，朝向东方、倾向东方、趋向东方，如果砍断它的根，它会向哪边倒呢？”

“大德！会向它所朝向、所倾向、所趋向的方向倒。”

“诸比丘！像这样！比丘，修习五根、多修习五根，就会趣向涅槃、倾向涅槃、趋入涅槃……。”

树喻 ～续力所作品‧第四经终

✩ 【第五经、瓶喻 Kumbhasutta】

“诸比丘！譬如！把瓶子倾覆，就会倒出原有的水，水不会再流回去。

诸比丘！像这样！比丘，修习五根、多修习五根，就会倾出原有的恶不善法，不再回来……。”

瓶喻 ～续力所作品‧第五经终

✩ 【第六经、芒喻 Sūkasutta】

“诸比丘！譬如！稻芒或麦芒，如果用手脚顺着它的方向触摸按压，就可能刺破手脚流血，这是可能发生的。

为什么呢？

诸比丘！因为芒刺的方向是尖锐的。

诸比丘！像这样！比丘有正确的见解，正确地修习道，就能灭除无明、生起明，亲证涅槃，这是可能实现的。

为什么呢？

诸比丘！因为见解是正确的。

诸比丘！比丘如何有正确的见解，正确地修习道，从而灭除无明、生起明，亲证涅槃呢？

（【一、依止远离】

➊ 诸比丘！在此，有比丘依止远离、依止离贪、依止灭尽、回向（成熟）于舍，来修习信根。

➋ 依止远离、依止离贪、依止灭尽、回向（成熟）于舍，来修习精进根。

➌ 依止远离、依止离贪、依止灭尽、回向（成熟）于舍，来修习念根。

➍ 依止远离、依止离贪、依止灭尽、回向（成熟）于舍，来修习定根。

➎ 依止远离、依止离贪、依止灭尽、回向（成熟）于舍，来修习慧根。）

【二、贪欲调伏】

诸比丘！在此，有比丘➊ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘信根’。

➋ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘精进根’。

➌ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘念根’。

➍ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘定根’。

➎ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘慧根’。

【三、究竟不死】

诸比丘！在此，有比丘➊ 为了确证不死、趣向不死、究竟不死，而修习信根。

➋ 为了确证不死、趣向不死、究竟不死，而修习精进根。

➌ 为了确证不死、趣向不死、究竟不死，而修习念根。

➍ 为了确证不死、趣向不死、究竟不死，而修习定根。

➎ 为了确证不死、趣向不死、究竟不死，而修习慧根。

【四、趣向涅槃】

诸比丘！在此，有比丘➊ 为了趣向涅槃、倾向涅槃、趋入涅槃，而修习信根。

➋ 为了趣向涅槃、倾向涅槃、趋入涅槃，而修习精进根。

➌ 为了趣向涅槃、倾向涅槃、趋入涅槃，而修习念根。

➍ 为了趣向涅槃、倾向涅槃、趋入涅槃，而修习定根。

➎ 为了趣向涅槃、倾向涅槃、趋入涅槃，而修习慧根。

诸比丘！像这样！比丘有正确的见解，正确地修习道，从而灭除无明、生起明，亲证涅槃。”

芒喻 ～续力所作品‧第六经终

✩ 【第七经、虚空吹风 Ākāsasutta】

“诸比丘！譬如！空中有各种风在吹：吹东风、吹西风、吹北风、吹南风、吹带尘土的风、吹不带尘土的风、吹凉风、吹热风、吹小风、吹大风。

诸比丘！像这样！比丘修习五根、多修习五根者，就能圆满修习四念住、圆满修习四正勤、圆满修习四神足、圆满修习五根、圆满修习五力、圆满修习七觉支。

诸比丘！比丘如何修习五根、多修习五根者，从而圆满修习四念住、圆满修习四正勤、圆满修习四神足、圆满修习五根、圆满修习五力、圆满修习七觉支呢？

（【一、依止远离】

➊ 诸比丘！在此，有比丘依止远离、依止离贪、依止灭尽、回向（成熟）于舍，来修习信根。

➋ 依止远离、依止离贪、依止灭尽、回向（成熟）于舍，来修习精进根。

➌ 依止远离、依止离贪、依止灭尽、回向（成熟）于舍，来修习念根。

➍ 依止远离、依止离贪、依止灭尽、回向（成熟）于舍，来修习定根。

➎ 依止远离、依止离贪、依止灭尽、回向（成熟）于舍，来修习慧根。）

【二、贪欲调伏】

诸比丘！在此，有比丘➊ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘信根’。

➋ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘精进根’。

➌ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘念根’。

➍ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘定根’。

➎ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘慧根’。

【三、究竟不死】

诸比丘！在此，有比丘➊ 为了确证不死、趣向不死、究竟不死，而修习信根。

➋ 为了确证不死、趣向不死、究竟不死，而修习精进根。

➌ 为了确证不死、趣向不死、究竟不死，而修习念根。

➍ 为了确证不死、趣向不死、究竟不死，而修习定根。

➎ 为了确证不死、趣向不死、究竟不死，而修习慧根。

【四、趣向涅槃】

诸比丘！在此，有比丘➊ 为了趣向涅槃、倾向涅槃、趋入涅槃，而修习信根。

➋ 为了趣向涅槃、倾向涅槃、趋入涅槃，而修习精进根。

➌ 为了趣向涅槃、倾向涅槃、趋入涅槃，而修习念根。

➍ 为了趣向涅槃、倾向涅槃、趋入涅槃，而修习定根。

➎ 为了趣向涅槃、倾向涅槃、趋入涅槃，而修习慧根。

诸比丘！像这样！比丘修习五根、多修习五根者，就能圆满修习四念住、圆满修习四正勤、圆满修习四神足、圆满修习五根、圆满修习五力、圆满修习七觉支。”

虚空吹风 ～续力所作品‧第七经终

✩ 【第八经、云之一 Paṭhamameghasutta】

“诸比丘！譬如！在夏季最后一个月尘土飞扬时，忽然出现大乌云和雷雨，就使（尘土）迅速消失、平息下来。

诸比丘！像这样！比丘修习五根、多修习五根者，就能使已生的恶不善法，迅速消失、平息下来……。”

云之一 ～续力所作品‧第八经终

✩ 【第九经、云之二 Dutiyameghasutta】

“诸比丘！譬如！忽然下起大雨，就能使大风在中途消失、平息下来。

诸比丘！像这样！比丘修习五根、多修习五根者，就能使已生的恶不善法，在中途消失、平息下来……。”

云之二 ～续力所作品‧第九经终

✩ 【第十经、船舶绳喻 Nāvāsutta】

“诸比丘！譬如！海上的船舶，用藤绳拴缚，（如果）在水上漂流六个月，冬天又被冲到陆地上，绳索暴露在风日下，又被雨水浸湿，就容易损耗腐烂。

诸比丘！像这样！比丘修习五根、多修习五根者，那么各种结（烦恼）就容易损耗去除……。”

船舶绳喻 ～续力所作品‧第十经终

✩ 【第十一经、客喻 Āgantukasutta】

“诸比丘！譬如！有个客栈，在这里，有从东方来住的，有从西方来住的，有从北方来住的，有从南方来住的；有刹帝利来住，有婆罗门来住，有吠舍来住，有首陀罗来住。

诸比丘！像这样！比丘修习五根、多修习五根者：

‘⑴ 通过证知来了知应该彻底了知的法；

⑵ 通过证知来断除应该断除的法；

⑶ 通过证知来亲证应该亲证的法；

⑷ 通过证知来修习应该修习的法。’

➊ 诸比丘！什么是通过证知应该彻底了知的法呢？

应该说是五取蕴。

是哪五个呢？

就是：色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。

诸比丘！这就是通过证知应该彻底了知的法。

➋ 诸比丘！什么是通过证知应该断除的法呢？

是无明与有爱。

诸比丘！这就是通过证知应该断除的法。

➌ 诸比丘！什么是通过证知应该亲证的法呢？

是明与解脱。

诸比丘！这就是通过证知应该亲证的法。

➍ 诸比丘！什么是通过证知应该修习的法呢？

是奢摩他（寂止）与毗婆舍那（正观）。

诸比丘！这就是通过证知应该修习的法。

诸比丘！比丘如何修习五根、多修习五根者，从而：

‘⑴ 通过证知来了知应该彻底了知的法；

⑵ 通过证知来断除应该断除的法；

⑶ 通过证知来亲证应该亲证的法；

⑷ 通过证知来修习应该修习的法。’呢？

（【一、依止远离】

➊ 诸比丘！在此，有比丘依止远离、依止离贪、依止灭尽、回向（成熟）于舍，来修习信根。

➋ 依止远离、依止离贪、依止灭尽、回向（成熟）于舍，来修习精进根。

➌ 依止远离、依止离贪、依止灭尽、回向（成熟）于舍，来修习念根。

➍ 依止远离、依止离贪、依止灭尽、回向（成熟）于舍，来修习定根。

➎ 依止远离、依止离贪、依止灭尽、回向（成熟）于舍，来修习慧根。）

【二、贪欲调伏】

诸比丘！在此，有比丘➊ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘信根’。

➋ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘精进根’。

➌ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘念根’。

➍ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘定根’。

➎ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘慧根’。

【三、究竟不死】

诸比丘！在此，有比丘➊ 为了确证不死、趣向不死、究竟不死，而修习信根。

➋ 为了确证不死、趣向不死、究竟不死，而修习精进根。

➌ 为了确证不死、趣向不死、究竟不死，而修习念根。

➍ 为了确证不死、趣向不死、究竟不死，而修习定根。

➎ 为了确证不死、趣向不死、究竟不死，而修习慧根。

【四、趣向涅槃】

诸比丘！在此，有比丘➊ 为了趣向涅槃、倾向涅槃、趋入涅槃，而修习信根。

➋ 为了趣向涅槃、倾向涅槃、趋入涅槃，而修习精进根。

➌ 为了趣向涅槃、倾向涅槃、趋入涅槃，而修习念根。

➍ 为了趣向涅槃、倾向涅槃、趋入涅槃，而修习定根。

➎ 为了趣向涅槃、倾向涅槃、趋入涅槃，而修习慧根。

诸比丘！像这样！比丘修习五根、多修习五根者：

‘⑴ 通过证知来了知应该彻底了知的法；

⑵ 通过证知来断除应该断除的法；

⑶ 通过证知来亲证应该亲证的法；

⑷ 通过证知来修习应该修习的法。’”

客喻 ～续力所作品‧第十一经终

✩ 【第十二经、河喻 Nadīsutta】

“诸比丘！譬如！恒河趣向东方、倾向东方、流入东方。这时有一群人带着锄头和筐子来说：

‘我们要让这条恒河趣向西方、倾向西方、流入西方。’

诸比丘！你们认为怎样？那群人能让恒河趣向西方、倾向西方、流入西方吗？”

“大德！不能。”

“为什么呢？”

“大德！恒河本来就是趣向东方、倾向东方、流入东方的，要让它趣向西方、倾向西方、流入西方，实在是不容易，那群人只会白白遭受困苦和烦恼。”

“诸比丘！像这样！修习五根、多修习五根的比丘，（即使）国王、大臣、朋友、同伴、亲戚、家族（的人）带着财物来劝诱他说：

‘你何必为这袈裟烦恼呢？何必剃发、持钵行走呢？为什么不还俗享受财物、积累福德呢？’

诸比丘！那个修习五根、多修习五根的比丘，会放弃修行而还俗，这是不可能的。

为什么呢？

诸比丘！因为他的心长久以来趣向远离、倾向远离、趋入远离，没有理由会退转（向下）。

诸比丘！比丘如何修习五根、多修习五根呢？

（【一、依止远离】

➊ 诸比丘！在此，有比丘依止远离、依止离贪、依止灭尽、回向（成熟）于舍，来修习信根。

➋ 依止远离、依止离贪、依止灭尽、回向（成熟）于舍，来修习精进根。

➌ 依止远离、依止离贪、依止灭尽、回向（成熟）于舍，来修习念根。

➍ 依止远离、依止离贪、依止灭尽、回向（成熟）于舍，来修习定根。

➎ 依止远离、依止离贪、依止灭尽、回向（成熟）于舍，来修习慧根。）

【二、贪欲调伏】

诸比丘！在此，有比丘➊ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘信根’。

➋ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘精进根’。

➌ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘念根’。

➍ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘定根’。

➎ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘慧根’。

【三、究竟不死】

诸比丘！在此，有比丘➊ 为了确证不死、趣向不死、究竟不死，而修习信根。

➋ 为了确证不死、趣向不死、究竟不死，而修习精进根。

➌ 为了确证不死、趣向不死、究竟不死，而修习念根。

➍ 为了确证不死、趣向不死、究竟不死，而修习定根。

➎ 为了确证不死、趣向不死、究竟不死，而修习慧根。

【四、趣向涅槃】

诸比丘！在此，有比丘➊ 为了趣向涅槃、倾向涅槃、趋入涅槃，而修习信根。

➋ 为了趣向涅槃、倾向涅槃、趋入涅槃，而修习精进根。

➌ 为了趣向涅槃、倾向涅槃、趋入涅槃，而修习念根。

➍ 为了趣向涅槃、倾向涅槃、趋入涅槃，而修习定根。

➎ 为了趣向涅槃、倾向涅槃、趋入涅槃，而修习慧根。

诸比丘！像这样！比丘修习五根、多修习五根。”

河喻 ～续力所作品‧第十二经终

（第二～四部分：贪欲调伏、究竟不死、趣向涅槃终）

第十五 续力所作品（终）

此品（十二经）摄颂曰：

（一）力喻、（二）种子、（三）龙喻、

（四）树喻、（五）瓶喻、（六）芒喻、

（七）虚空吹风、（八）云之一、（九）云之二、

（十）船舶绳喻、（十一）客喻、（十二）河喻。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.16 Punaesanāvagga 续寻求品 (SN 48.161-170, 631-640)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.16.1--10 Esanādisuttadasaka 寻求等十经 (SN 48.161-170, 631-640)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

16. Esanāvaggā

续寻求品

631-640. Esanāvaggā vitthāretabbā.

寻求等十经（第一～十经，依贪欲调伏等，可广说根相应之续寻求品）

【第二～四部分：贪欲调伏、究竟不死、趣向涅槃】

✩ 【第一经、寻求经 Esanāsutta】

“诸比丘！有三种寻求。

是哪三种呢？

是‘欲求，有求，梵行求’。

诸比丘！这就是三种寻求。

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这三种寻求，应当修习五根。

什么是五根呢？

（【一、依止远离】

➊ 诸比丘！在此，有比丘依止远离、依止离贪、依止灭尽、回向（成熟）于舍，来修习信根。

➋ 依止远离、依止离贪、依止灭尽、回向（成熟）于舍，来修习精进根。

➌ 依止远离、依止离贪、依止灭尽、回向（成熟）于舍，来修习念根。

➍ 依止远离、依止离贪、依止灭尽、回向（成熟）于舍，来修习定根。

➎ 依止远离、依止离贪、依止灭尽、回向（成熟）于舍，来修习慧根。）

【二、贪欲调伏】

诸比丘！在此，有比丘➊ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘信根’。

➋ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘精进根’。

➌ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘念根’。

➍ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘定根’。

➎ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘慧根’。

【三、究竟不死】

诸比丘！在此，有比丘➊ 为了确证不死、趣向不死、究竟不死，而修习信根。

➋ 为了确证不死、趣向不死、究竟不死，而修习精进根。

➌ 为了确证不死、趣向不死、究竟不死，而修习念根。

➍ 为了确证不死、趣向不死、究竟不死，而修习定根。

➎ 为了确证不死、趣向不死、究竟不死，而修习慧根。

【四、趣向涅槃】

诸比丘！在此，有比丘➊ 为了趣向涅槃、倾向涅槃、趋入涅槃，而修习信根。

➋ 为了趣向涅槃、倾向涅槃、趋入涅槃，而修习精进根。

➌ 为了趣向涅槃、倾向涅槃、趋入涅槃，而修习念根。

➍ 为了趣向涅槃、倾向涅槃、趋入涅槃，而修习定根。

➎ 为了趣向涅槃、倾向涅槃、趋入涅槃，而修习慧根。

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这三种寻求，应当修习这五根。”

寻求经 ～续寻求品‧第一经终

✩ 【第二经、我慢经 Vidhāsutta】

“诸比丘！有三种我慢。

是哪三种呢？

就是：‘我比（别人）优胜’，‘我和（别人）相等’，‘我比（别人）低劣’。

诸比丘！这就是三种我慢。

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这三种我慢，应当修习五根……。”

我慢经 ～续寻求品‧第二经终

✩ 【第三经、漏经 Āsavasutta】

“诸比丘！有三种漏。

是哪三种呢？

是欲漏、有漏、无明漏。

诸比丘！这就是三种漏。

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这三种漏，应当修习五根……。”

漏经 ～续寻求品‧第三经终

✩ 【第四经、有经 Bhavasutta】

“诸比丘！有三种有。

是哪三种呢？

是欲有、色有、无色有。

诸比丘！这就是三种有。

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这三种有，应当修习五根……。”

有经 ～续寻求品‧第四经终

✩ 【第五经、苦经 Dukkhatāsutta】

“诸比丘！有三种苦。

是哪三种呢？

是苦苦、行苦、坏苦。

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这三种苦，应当修习五根……。”

苦经 ～续寻求品‧第五经终

✩ 【第六经、碍经 Khilasutta】

“诸比丘！有三种障碍（心栽、心芜）。

是哪三种呢？

是贪障、瞋障、痴障。

诸比丘！这就是三种障碍。

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这三种障碍，应当修习五根……。”

碍经 ～续寻求品‧第六经终

✩ 【第七经、垢经 Malasutta】

“诸比丘！有三种垢（污染）。

是哪三种呢？

是贪垢、瞋垢、痴垢。

诸比丘！这就是三种垢。

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这三种垢，应当修习五根……。”

垢经 ～续寻求品‧第七经终

✩ 【第八经、摇经 Nīghasutta】

“诸比丘！有三种动摇（悲惨、混乱、动转）。

是哪三种呢？

是贪动摇、瞋动摇、痴动摇。

诸比丘！这就是三种动摇。

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这三种动摇，应当修习五根……。”

摇经 ～续寻求品‧第八经终

✩ 【第九经、受经 Vedanāsutta】

“诸比丘！有三种受。

是哪三种呢？

是乐受、苦受、不苦不乐受。

诸比丘！这就是三种受。

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这三种受，应当修习五根……。”

受经 ～续寻求品‧第九经终

✩ 【第十经、渴爱经 Taṇhāsutta】

【☼ 渴爱 Taṇhāsutta ～❤】

“诸比丘！有三种渴爱。

是哪三种呢？

是欲爱、有爱、无有爱。

诸比丘！这就是三种渴爱。

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这三种渴爱，应当修习五根……。”

【☼ 渴望 Tasināsutta ～❤】

“诸比丘！有三种渴望。

是哪三种呢？

是欲渴、有渴、无有渴。

诸比丘！这就是三种渴望。

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这三种渴望，应当修习五根。

什么是五根呢？

（【一、依止远离】

➊ 诸比丘！在此，有比丘依止远离、依止离贪、依止灭尽、回向（成熟）于舍，来修习信根。

➋ 依止远离、依止离贪、依止灭尽、回向（成熟）于舍，来修习精进根。

➌ 依止远离、依止离贪、依止灭尽、回向（成熟）于舍，来修习念根。

➍ 依止远离、依止离贪、依止灭尽、回向（成熟）于舍，来修习定根。

➎ 依止远离、依止离贪、依止灭尽、回向（成熟）于舍，来修习慧根。）

【二、贪欲调伏】

诸比丘！在此，有比丘➊ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘信根’。

➋ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘精进根’。

➌ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘念根’。

➍ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘定根’。

➎ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘慧根’。

【三、究竟不死】

诸比丘！在此，有比丘➊ 为了确证不死、趣向不死、究竟不死，而修习信根。

➋ 为了确证不死、趣向不死、究竟不死，而修习精进根。

➌ 为了确证不死、趣向不死、究竟不死，而修习念根。

➍ 为了确证不死、趣向不死、究竟不死，而修习定根。

➎ 为了确证不死、趣向不死、究竟不死，而修习慧根。

【四、趣向涅槃】

诸比丘！在此，有比丘➊ 为了趣向涅槃、倾向涅槃、趋入涅槃，而修习信根。

➋ 为了趣向涅槃、倾向涅槃、趋入涅槃，而修习精进根。

➌ 为了趣向涅槃、倾向涅槃、趋入涅槃，而修习念根。

➍ 为了趣向涅槃、倾向涅槃、趋入涅槃，而修习定根。

➎ 为了趣向涅槃、倾向涅槃、趋入涅槃，而修习慧根。

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这三种渴望，应当修习这五根。”

渴爱经 ～续寻求品‧第十经终

（第二～四部分：贪欲调伏、究竟不死、趣向涅槃终）

第十六 续寻求品（终）

此品（十经）摄颂曰：

（一）寻求经、（二）我慢经、（三）漏经、

（四）有经、（五）苦经、

（六）碍经、（七）垢经、（八）摇经、

（九）受经、（十）渴爱经。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.9 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/4. Indriyasaṃyutta 根相应 (SN 48, 471-650)/4.17 Punaoghavagga 续暴流品 (SN 48.171-180, 641-650)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.17.1--10 Oghādisuttadasaka 暴流等十经 (SN 48.171-180, 641-650)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

17. Oghavaggo

续暴流品

1-10. Oghādisuttadasakaṃ

暴流等十经（第一～十经，依贪欲调伏等，可广说根相应之续暴流品）

【第二～四部分：贪欲调伏、究竟不死、趣向涅槃】

✩ 【第一经、暴流经 Oghasutta】

“诸比丘！有四种暴流（瀑流）。

是哪四种呢？

是欲流、有流、见流、无明流。

诸比丘！这就是四种暴流。

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这四种暴流，应当修习五根。

什么是五根呢？

（【一、依止远离】

➊ 诸比丘！在此，有比丘依止远离、依止离贪、依止灭尽、回向（成熟）于舍，来修习信根。

➋ 依止远离、依止离贪、依止灭尽、回向（成熟）于舍，来修习精进根。

➌ 依止远离、依止离贪、依止灭尽、回向（成熟）于舍，来修习念根。

➍ 依止远离、依止离贪、依止灭尽、回向（成熟）于舍，来修习定根。

➎ 依止远离、依止离贪、依止灭尽、回向（成熟）于舍，来修习慧根。）

【二、贪欲调伏】

诸比丘！在此，有比丘➊ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘信根’。

➋ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘精进根’。

➌ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘念根’。

➍ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘定根’。

➎ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘慧根’。

【三、究竟不死】

诸比丘！在此，有比丘➊ 为了确证不死、趣向不死、究竟不死，而修习信根。

➋ 为了确证不死、趣向不死、究竟不死，而修习精进根。

➌ 为了确证不死、趣向不死、究竟不死，而修习念根。

➍ 为了确证不死、趣向不死、究竟不死，而修习定根。

➎ 为了确证不死、趣向不死、究竟不死，而修习慧根。

【四、趣向涅槃】

诸比丘！在此，有比丘➊ 为了趣向涅槃、倾向涅槃、趋入涅槃，而修习信根。

➋ 为了趣向涅槃、倾向涅槃、趋入涅槃，而修习精进根。

➌ 为了趣向涅槃、倾向涅槃、趋入涅槃，而修习念根。

➍ 为了趣向涅槃、倾向涅槃、趋入涅槃，而修习定根。

➎ 为了趣向涅槃、倾向涅槃、趋入涅槃，而修习慧根。

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这四种暴流，应当修习这五根。”

暴流经 ～续暴流品‧第一经终

✩ 【第二经、轭经 Yogasutta】

“诸比丘！有四种轭。

是哪四种呢？

是欲轭、有轭、见轭、无明轭。

诸比丘！这就是四种轭。

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这四种轭，应当修习五根……。”

轭经 ～续暴流品‧第二经终

✩ 【第三经、取经 Upādānasutta】

“诸比丘！有四种取。

是哪四种呢？

是欲取、见取、戒禁取、我语取。

诸比丘！这就是四种取。

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这四种取，应当修习五根……。”

取经 ～续暴流品‧第三经终

✩ 【第四经、系经 Ganthasutta】

“诸比丘！有四种身系缚。

是哪四种呢？

贪是身系缚，瞋是身系缚，戒禁取是身系缚，此实执是身系缚。

诸比丘！这就是四种身系缚。

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这四种身系缚，应当修习五根……。”

系经 ～续暴流品‧第四经终

✩ 【第五经、随眠经 Anusayasutta】

“诸比丘！有七种随眠。

是哪七种呢？

⑴ 爱染随眠（欲贪）、⑵ 瞋随眠、⑶ 见随眠（有身见、戒禁取）、⑷ 疑随眠、⑸ 慢随眠（含掉举、慢）、⑹ 有贪随眠（色贪及无色贪）、⑺ 无明随眠。

诸比丘！这就是七种随眠。

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这七种随眠，应当修习五根……。”

随眠经 ～续暴流品‧第五经终

✩ 【第六经、妙欲经 Kāmaguṇasutta】

“诸比丘！有五种妙欲（五欲功德）。

是哪五种呢？

① 眼所识之色，可喜、可爱、可意、诱发贪欲、能引染着；

② 耳所识之声，可喜、可爱、可意、诱发贪欲、能引染着；

③ 鼻所识之香，可喜、可爱、可意、诱发贪欲、能引染着；

④ 舌所识之味，可喜、可爱、可意、诱发贪欲、能引染着；

⑤ 身所识之触，可喜、可爱、可意、诱发贪欲、能引染着。

诸比丘！这就是五种妙欲。

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这五种妙欲，应当修习五根……。”

妙欲经 ～续暴流品‧第六经终

✩ 【第七经、盖经 Nīvaraṇasutta】

“诸比丘！有五种盖。

是哪五种呢？

贪欲盖（想要感官欲乐）、瞋恚盖、昏沉睡眠盖、掉举追悔盖、疑惑盖。

诸比丘！这就是五种盖。

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这五种盖，应当修习五根……。”

盖经 ～续暴流品‧第七经终

✩ 【第八经、五取蕴经 Upādānakkhandhasutta】

“诸比丘！有五种取蕴。

是哪五种呢？

即：色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。

诸比丘！这就是五种取蕴。

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这五种取蕴，应当修习五根……。”

五取蕴经 ～续暴流品‧第八经终

✩ 【第九经、五下分结经 Orambhāgiyasutta】

“诸比丘！有五下分结。

是哪五种呢？

有身见、疑惑、戒禁取、贪欲（想要感官欲乐）、瞋恚。

诸比丘！这就是五下分结。

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这五下分结，应当修习五根……。”

五下分结经 ～续暴流品‧第九经终

✩ 【第十经、五上分结经 Uddhambhāgiyasutta】

641-650. “Pañcimāni, bhikkhave, uddhambhāgiyāni saṃyojanāni.

“诸比丘！有五上分结。

Katamāni pañca?

是哪五种呢？

Rūparāgo, arūparāgo, māno, uddhaccaṃ, avijjā –

是色贪、无色贪、慢、掉举、无明。

imāni kho, bhikkhave, pañcuddhambhāgiyāni saṃyojanāni.

诸比丘！这就是五上分结。

Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya pañcindriyāni bhāvetabbāni.

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这五上分结，应当修习五根。

Katamāni pañca?

什么是五根呢？

（【一、依止远离】

➊ 诸比丘！在此，有比丘依止远离、依止离贪、依止灭尽、回向（成熟）于舍，来修习信根。

➋ 依止远离、依止离贪、依止灭尽、回向（成熟）于舍，来修习精进根。

➌ 依止远离、依止离贪、依止灭尽、回向（成熟）于舍，来修习念根。

➍ 依止远离、依止离贪、依止灭尽、回向（成熟）于舍，来修习定根。

➎ 依止远离、依止离贪、依止灭尽、回向（成熟）于舍，来修习慧根。）

【二、贪欲调伏】

Idha, bhikkhave, bhikkhu saddhindriyaṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ.

诸比丘！在此，有比丘➊ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘信根’。

Vīriyindriyaṃ …pe…

➋ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘精进根’。

satindriyaṃ…

➌ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘念根’。

samādhindriyaṃ …

➍ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘定根’。

paññindriyaṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ.

➎ 为了彻底调伏贪欲、彻底调伏瞋恚、彻底调伏愚痴，而修习‘慧根’。

【三、究竟不死】

诸比丘！在此，有比丘➊ 为了确证不死、趣向不死、究竟不死，而修习信根。

➋ 为了确证不死、趣向不死、究竟不死，而修习精进根。

➌ 为了确证不死、趣向不死、究竟不死，而修习念根。

➍ 为了确证不死、趣向不死、究竟不死，而修习定根。

➎ 为了确证不死、趣向不死、究竟不死，而修习慧根。

【四、趣向涅槃】

诸比丘！在此，有比丘➊ 为了趣向涅槃、倾向涅槃、趋入涅槃，而修习信根。

➋ 为了趣向涅槃、倾向涅槃、趋入涅槃，而修习精进根。

➌ 为了趣向涅槃、倾向涅槃、趋入涅槃，而修习念根。

➍ 为了趣向涅槃、倾向涅槃、趋入涅槃，而修习定根。

➎ 为了趣向涅槃、倾向涅槃、趋入涅槃，而修习慧根。

Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya imāni pañcindriyāni bhāvetabbānī”ti.

诸比丘！为了证知（abhiññāya）、遍知（pariññāya）、灭尽（parikkhayāya）、舍断（pahānāya）这五上分结，应当修习这五根。”

五上分结经 ～续暴流品‧第十经终

（第二～四部分：贪欲调伏、究竟不死、趣向涅槃终）

Oghavaggo sattarasamo.

第十七 续暴流品（终）

Tassuddānaṃ –

此品（十经）摄颂曰：

Ogho yogo upādānaṃ,

（一）暴流经、（二）轭经、（三）取经、

ganthā anusayena ca;

（四）系经、（五）随眠经、

Kāmaguṇā nīvaraṇā,

（六）妙欲经、（七）盖经、

khandhā oruddhambhāgiyāti.

（八）五取蕴经、（九）五下分结经、（十）五上分结经。

Indriyasaṃyuttaṃ catutthaṃ.

大篇第四 根相应 ～（相应部经典‧第四十八相应终）

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/5. Sammappadhānasaṃyutta 正勤相应 (SN 49, 651-704)/5.1 Gaṅgāpeyyālavagga 恒河中略品 (SN 49.1-12, 651-662)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1.1--12 Pācīnādisutta 东方等十二经 (SN 49.1-12, 651-662)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Sammappadhānasaṃyuttaṃ

1. Gaṅgāpeyyālavaggo

1-12. Pācīnādisuttadvādasakaṃ

651-662. Sāvatthinidānaṃ.

舍卫城。

Tatra kho bhagavā etadavoca –

在此，世尊对比丘们开示道：

“cattārome, bhikkhave, sammappadhānā. Katame cattāro?

“诸比丘！有四正勤。是哪四正勤呢？

Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

在此，诸比丘！比丘下定决心，精进努力，振奋心志，全力以赴：‘➊ 防恶——防止未生的恶行、不善心念’，令其不生起；

Uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

下定决心，精进努力，振奋心志，全力以赴：‘➋ 断恶——舍离已生的恶行、不善心念’，令其永断除；

Anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

下定决心，精进努力，振奋心志，全力以赴：‘➌ 修善——开展未生的善行及心念’，令其生起；

Uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

下定决心，精进努力，振奋心志，全力以赴：‘➍ 成善——保持已生的善行及心念’，令其不退失、不惑乱、增长幸福、成熟广大、修习圆满。

Ime kho, bhikkhave, cattāro sammappadhānāti”.

诸比丘！这就是四正勤。

“Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā;

“诸比丘！譬如恒河趣向东方、倾向东方、流入东方。

evameva kho, bhikkhave, bhikkhu cattāro sammappadhāne bhāvento cattāro sammappadhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.

诸比丘！像这样，比丘对四正勤进行修习，对四正勤多加修习，就会趣向涅槃、倾向涅槃、趋入涅槃。

Kathañca, bhikkhave, bhikkhu cattāro sammappadhāne bhāvento cattāro sammappadhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro?

诸比丘！比丘如何对四正勤修习、对四正勤多加修习，从而趣向涅槃、倾向涅槃、趋入涅槃呢？

Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

在此，诸比丘！比丘下定决心，精进努力，振奋心志，全力以赴：‘➊ 防恶——防止未生的恶行、不善心念’，令其不生起；

Uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

下定决心，精进努力，振奋心志，全力以赴：‘➋ 断恶——舍离已生的恶行、不善心念’，令其永断除；

Anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

下定决心，精进努力，振奋心志，全力以赴：‘➌ 修善——开展未生的善行及心念’，令其生起；

Uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

下定决心，精进努力，振奋心志，全力以赴：‘➍ 成善——保持已生的善行及心念’，令其不退失、不惑乱、增长幸福、成熟广大、修习圆满。

Evaṃ kho, bhikkhave, bhikkhu cattāro sammappadhāne bhāvento cattāro sammappadhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti. Dvādasamaṃ.

诸比丘！比丘像这样对四正勤修习、对四正勤多加修习，就会趣向涅槃、倾向涅槃、趋入涅槃。”

(Sammappadhānasaṃyuttassa gaṅgāpeyyālī sammappadhānavasena vitthāretabbā).

以正勤相应之恒河相应（内容），依据正勤可以详细解说。

Gaṅgāpeyyālavaggo paṭhamo.

恒河中略品，结束！

Tassuddānaṃ –

摄颂曰：

Cha pācīnato ninnā, cha ninnā ca samuddato;

趣向东者六 趣向海者六

Dvete cha dvādasa honti, vaggo tena pavuccatīti.

二六一十二 以之说此品

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/5. Sammappadhānasaṃyutta 正勤相应 (SN 49, 651-704)/5.2 Appamādavagga 不放逸品 (SN 49.13-22, 663-672)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.2.1--10 Tathāgatādisutta 如来等十经 (SN 49.13-22, 663-672)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Appamādavaggo

663-672.

(Appamādavaggo sammappadhānavasena vitthāretabbo).

Tassuddānaṃ –

Tathāgataṃ padaṃ kūṭaṃ, mūlaṃ sārena vassikaṃ;

Rājā candimasūriyā, vatthena dasamaṃ padanti.

☸---------------------------------------------------------------------

第二 不放逸品

［一三～二二］第一～十

摄颂曰：

如来与足迹

屋顶与根核

夏生花王月

日衣等十句

依据正勤可以详细解说不放逸品。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/5. Sammappadhānasaṃyutta 正勤相应 (SN 49, 651-704)/5.3 Balakaraṇīyavagga 力所作品 (SN 49.23-34, 673-684)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.3.1--12 Balakaraṇīyādisutta 力喻等十二经 (SN 49.23-34, 673-684)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Balakaraṇīyavaggo

1-12. Balakaraṇīyādisuttadvādasakaṃ

673-684. “Seyyathāpi, bhikkhave, ye keci balakaraṇīyā kammantā kayiranti, sabbe te pathaviṃ nissāya pathaviyaṃ patiṭṭhāya evamete balakaraṇīyā kammantā kayiranti; evameva kho, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya cattāro sammappadhāne bhāveti, cattāro sammappadhāne bahulīkaroti. Kathañca, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya cattāro sammappadhāne bhāveti, cattāro sammappadhāne bahulīkaroti? Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati…pe… uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Evaṃ kho, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya cattāro sammappadhāne bhāveti, cattāro sammappadhāne bahulīkarotī”ti. (Evaṃ balakaraṇīyavaggo sammappadhānavasena vitthāretabbo). Dvādasamaṃ.

Balakaraṇīyavaggo tatiyo.

Tassuddānaṃ –

Balaṃ bījañca nāgo ca, rukkho kumbhena sūkiyā;

Ākāsena ca dve meghā, nāvā āgantukā nadīti.

☸---------------------------------------------------------------------

第三 力所作品

［二三～三四］第一～十二

二 诸比丘！就像所有需要力量才能完成的工作，都要依靠大地、立足于大地才能完成。

诸比丘！同样地，比丘依靠戒律、立足于戒律而修习四正勤、多多修习四正勤。

三 诸比丘！比丘如何依靠戒律、立足于戒律而修习四正勤、多多修习四正勤呢？

在此，诸比丘！比丘下定决心，努力精进，激发意志，提起心力，策励奋斗：‘➊ 防恶——防止未生起的恶、不善法’令它们不生起；

下定决心，努力精进，激发意志，提起心力，策励奋斗：‘➋ 断恶——舍弃已生起的恶、不善法’令它们被断除；

下定决心，努力精进，激发意志，提起心力，策励奋斗：‘➌ 修善——发起未生起的善法’令它们生起；

下定决心，努力精进，激发意志，提起心力，策励奋斗：‘➍ 成善——保持已生起的善法’令它们持续、不消失、增长、广大、修习圆满。

八 诸比丘！比丘像这样依靠戒律、立足于戒律，修习四正勤、多多修习四正勤。

［摄颂曰：］

力与种子龙

树与瓶及芒

虚空与二云

船舶及客河

像这样，以正勤为基础详细解说力所作品

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/5. Sammappadhānasaṃyutta 正勤相应 (SN 49, 651-704)/5.4 Esanāvagga 寻求品 (SN 49.35-44, 685-694)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.4.1--10 Esanādisuttadasaka 寻求等十经 (SN 49.35-44, 685-694)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Esanāvaggo

1-10. Esanādisuttadasakaṃ

685-694. “Tisso imā, bhikkhave, esanā. Katamā tisso? Kāmesanā, bhavesanā, brahmacariyesanā – imā kho, bhikkhave, tisso esanā. Imāsaṃ kho, bhikkhave, tissannaṃ esanānaṃ abhiññāya pariññāya parikkhayāya pahānāya cattāro sammappadhānā bhāvetabbā. Katame cattāro? Idha, bhikkhave, bhikkhu anuppannānaṃ…pe… uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Imāsaṃ kho, bhikkhave, tissannaṃ esanānaṃ abhiññāya pariññāya parikkhayāya pahānāya ime cattāro sammappadhānā bhāvetabbā”ti. (Vitthāretabbaṃ). Dasamaṃ.

Esanāvaggo catuttho.

Tassuddānaṃ –

Esanā vidhā āsavo, bhavo ca dukkhatā tisso;

Khilaṃ malañca nīgho ca, vedanā taṇhā tasinā cāti.

☸---------------------------------------------------------------------

第四 寻求品

［三五～四四］ 第一～十

二 “诸比丘！有这三种寻求。哪三种呢？欲求、有求、梵行求——诸比丘！这就是三种寻求。

三 诸比丘！为了证知、遍知、遍尽、断除这三种寻求，应当修习四正勤。哪四种呢？

在此，诸比丘！比丘下定决心，努力精进，激发意志，提起心力，策励奋斗：‘➊ 防恶——防止未生起的恶、不善法’令它们不生起；

下定决心，努力精进，激发意志，提起心力，策励奋斗：‘➋ 断恶——舍弃已生起的恶、不善法’令它们被断除；

下定决心，努力精进，激发意志，提起心力，策励奋斗：‘➌ 修善——发起未生起的善法’令它们生起；

下定决心，努力精进，激发意志，提起心力，策励奋斗：‘➍ 成善——保持已生起的善法’令它们持续、不消失、增长、广大、修习圆满。

八 诸比丘！为了证知、遍知、遍尽、断除这三种寻求，应当修习这四正勤。”

摄颂曰：

寻求与次第

漏有及三苦

碍与垢及舍

受乃至渴爱

以正勤为基础可详细解说寻求品。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/5. Sammappadhānasaṃyutta 正勤相应 (SN 49, 651-704)/5.5 Oghavagga 暴流品 (SN 49.45-54, 695-704)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.5.1--10 Oghādisutta 暴流等十经 (SN 49.45-54, 695-704)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Oghavaggo

1-10. Oghādisuttadasakaṃ

695-704. “Pañcimāni, bhikkhave, uddhambhāgiyāni saṃyojanāni. Katamāni pañca? Rūparāgo, arūparāgo, māno, uddhaccaṃ, avijjā – imāni kho, bhikkhave, pañcuddhambhāgiyāni saṃyojanāni. Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya cattāro sammappadhānā bhāvetabbā. Katame cattāro? Idha, bhikkhave, bhikkhu anuppannānaṃ…pe… uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya ime cattāro sammappadhānā bhāvetabbā”ti. (Vitthāretabbā). Dasamaṃ.

Oghavaggo pañcamo.

Tassuddānaṃ –

Ogho yogo upādānaṃ, ganthā anusayena ca;

Kāmaguṇā nīvaraṇā, khandhā oruddhambhāgiyāti.

Sammappadhānasaṃyuttaṃ pañcamaṃ.

☸---------------------------------------------------------------------

第五 暴流品

［四五～五三］ 第一～十

［五四］ 第十 上分结

二 “诸比丘！有这五种上分结。哪五种呢？色贪、无色贪、慢、掉举、无明——诸比丘！这就是五种上分结。

三 诸比丘！为了证知、遍知、遍尽、断除这五种上分结，应当修习四正勤。

哪四种呢？

在此，诸比丘！比丘下定决心，努力精进，激发意志，提起心力，策励奋斗：‘➊ 防恶——防止未生起的恶、不善法’令它们不生起；

下定决心，努力精进，激发意志，提起心力，策励奋斗：‘➋ 断恶——舍弃已生起的恶、不善法’令它们被断除；

下定决心，努力精进，激发意志，提起心力，策励奋斗：‘➌ 修善——发起未生起的善法’令它们生起；

下定决心，努力精进，激发意志，提起心力，策励奋斗：‘➍ 成善——保持已生起的善法’令它们持续、不消失、增长、广大、修习圆满。

八 诸比丘！为了证知、遍知、遍尽、断除这五种上分结，应当修习这四正勤。”

摄颂曰：

暴流与轭取

系以及随眠

妙欲乃至盖

蕴与上下分

以正勤为基础可详细解说暴流品。

第五 正勤相应（终）

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/6. Balasaṃyutta 力相应 (SN 50, 705-812)/6.1 Gaṅgāpeyyālavagga 恒河中略品 (SN 50.1-12, 705-716)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.1.1--12 Balādisutta 五力等十二经 (SN 50.1-12, 705-716)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Balasaṃyuttaṃ

1. Gaṅgāpeyyālavaggo

1-12. Balādisuttadvādasakaṃ

705-716. “Pañcimāni, bhikkhave, balāni. Katamāni pañca? Saddhābalaṃ, vīriyabalaṃ, satibalaṃ, samādhibalaṃ, paññābalaṃ – imāni kho, bhikkhave, pañca balānīti. Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; evameva kho, bhikkhave, bhikkhu pañca balāni bhāvento pañcabalāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro. Kathañca, bhikkhave, bhikkhu pañca balāni bhāvento pañca balāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? Idha, bhikkhave, bhikkhu saddhābalaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ, vīriyabalaṃ…pe… satibalaṃ… samādhibalaṃ… paññābalaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ kho, bhikkhave, bhikkhu pañca balāni bhāvento pañca balāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti. Dvādasamaṃ.

Gaṅgāpeyyālavaggo paṭhamo.

Tassuddānaṃ –

Cha pācīnato ninnā, cha ninnā ca samuddato;

Dvete cha dvādasa honti, vaggo tena pavuccatīti.

☸---------------------------------------------------------------------

第六 力相应

第一 恒河广说（远离依止）

［一］ 第一

二 “诸比丘！有这五种力。哪五种力呢？信力、精进力、念力、定力、慧力。诸比

丘！这就是五种力。

三 诸比丘！譬如恒河向东流、向东倾、趋向于东方。诸比丘！同样地，修习五力、

多多修习五力者，则趣向涅槃、倾向涅槃、趋入于涅槃。

诸比丘！比丘如何修习五力、多多修习五力，才能趣向涅槃、倾向涅槃、趋入

于涅槃呢？

四 诸比丘！在此，有比丘修习信力，依止远离、依止离贪、依止灭尽，导向舍离。……

修习精进力……念力……定力……慧力，（都是）依止远离、依止离贪、依止灭尽，导向舍离。

五 诸比丘！像这样，比丘修习五力、多多修习五力者，则趣向涅槃、倾向涅槃、趋入于

涅槃。”

［二～一二］ 第二～十二

此品之摄颂曰：

趣向东者六

趣向海者六

二六与十二

以说恒河品

以力为基础的恒河广说，可以详细解说。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/6. Balasaṃyutta 力相应 (SN 50, 705-812)/6.2 Appamādavagga 不放逸品 (SN 50.13-22, 717-726)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.2.1--10 Tathāgatādisutta 如来等十经 (SN 50.13-22, 717-726)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Appamādavaggo

717-726. Appamādavaggo vitthāretabbo.

Tassuddānaṃ –

Tathāgataṃ padaṃ kūṭaṃ, mūlaṃ sārena vassikaṃ;

Rājā candimasūriyā, vatthena dasamaṃ padanti.

☸---------------------------------------------------------------------

第二 不放逸品（远离依止）

［一三～二二］ 第一～十

摄颂曰：

如来与足迹

屋顶与根核

夏生花王月

日衣等十句

对不放逸品，以力相应为基础可以详细解说。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/6. Balasaṃyutta 力相应 (SN 50, 705-812)/6.3 Balakaraṇīyavagga 力所作品 (SN 50.23-34, 727-738)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.3.1--12 Balādisutta 力喻等十二经 (SN 50.23-34, 727-738)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Balakaraṇīyavaggo

727-738. Balakaraṇīyavaggo vitthāretabbo.

Tassuddānaṃ –

Balaṃ bījañca nāgo ca, rukkho kumbhena sūkiyā;

Ākāsena ca dve meghā, nāvā āgantukā nadīti.

☸---------------------------------------------------------------------

第三 力［所作］品（远离依止）

［二三～三四］ 第一～十二

摄颂曰：

力与种子龙

树与瓶与芒

虚空与二云

船舶与客河

以力相应为基础可以详细解说。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/6. Balasaṃyutta 力相应 (SN 50, 705-812)/6.4 Esanāvagga 寻求品 (SN 50.35-44, 739-748)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.4.1--10 Esanādisutta 寻求等十经 (SN 50.35-44, 739-748)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Esanāvaggo

739-748. Esanāvaggo vitthāretabbo.

Tassuddānaṃ –

Esanā vidhā āsavo, bhavo ca dukkhatā tisso;

Khilaṃ malañca nīgho ca, vedanā taṇhā tasinā cāti.

☸---------------------------------------------------------------------

第四 寻求品（远离依止）

［三五～四四］ 第一～十

摄颂曰：

寻求与次第

漏有与三苦

碍以及垢摇

受乃至渴爱

以力相应为基础对寻求品详细解说。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/6. Balasaṃyutta 力相应 (SN 50, 705-812)/6.5 Oghavagga 暴流品 (SN 50.45-54, 749-758)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.5.1--10 Oghādisutta 暴流等十经 (SN 50.45-54, 749-758)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Oghavaggo

1-10. Oghādisuttadasakaṃ

749-758. “Pañcimāni, bhikkhave, uddhambhāgiyāni saṃyojanāni. Katamāni pañca? Rūparāgo, arūparāgo, māno, uddhaccaṃ, avijjā – imāni kho, bhikkhave, pañcuddhambhāgiyāni saṃyojanāni. Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya pañca balāni bhāvetabbāni. Katamāni pañca? Idha, bhikkhave, bhikkhu, saddhābalaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ, vīriyabalaṃ…pe… satibalaṃ…pe… samādhibalaṃ…pe… paññābalaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya imāni pañca balāni bhāvetabbānī”ti. (Evaṃ vitthāretabbā). Dasamaṃ.

Oghavaggo pañcamo.

Tassuddānaṃ –

Ogho yogo upādānaṃ, ganthā anusayena ca;

Kāmaguṇā nīvaraṇā, khandhā oruddhambhāgiyāti.

☸---------------------------------------------------------------------

第五 暴流品

［四七～五五］ 第一～九

［五六］ 第十 上分结

二 “诸比丘！有这五种上分结。哪五种呢？色贪、无色贪、慢、掉举、无明。

诸比丘！这就是五种上分结。

诸比丘！为了证知、遍知、遍尽、断除这五种上分结，应当修习五力。哪

五种力呢？

三 诸比丘！在此，有比丘修习信力，依止远离、依止离贪、依止灭尽，导向舍离。……

修习精进力……念力……定力……慧力，（都是）依止远离、依止离贪、依止灭尽，导向舍离。

诸比丘！为了证知、遍知、遍尽、断除这五种上分结，应当修习这五力。

摄颂曰：

暴流与轭取

系以及随眠

妙欲乃至盖

蕴与上下分

对暴流品，以力相应为基础可以详细解说。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/6. Balasaṃyutta 力相应 (SN 50, 705-812)/6.6 Punagaṅgāpeyyālavagga 续恒河中略品 (SN 50.55-66, 759-770)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.6.1--12 Pācīnādisutta 东方等十二经 (SN 50.55-66, 759-770)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Gaṅgāpeyyālavaggo

1-12. Pācīnādisuttadvādasakaṃ

759-770. “Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; evameva kho, bhikkhave, bhikkhu pañca balāni bhāvento pañca balāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro. Kathañca, bhikkhave, bhikkhu pañca balāni bhāvento pañca balāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? Idha, bhikkhave, bhikkhu, saddhābalaṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ…pe… evaṃ kho, bhikkhave, bhikkhu pañca balāni bhāvento pañca balāni bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti. (Vitthāretabbā) dvādasamaṃ.

Gaṅgāpeyyālavaggo chaṭṭho.

Tassuddānaṃ –

Cha pācīnato ninnā, cha ninnā ca samuddato;

Dvete cha dvādasa honti, vaggo tena pavuccatīti.

☸---------------------------------------------------------------------

第六 恒河广说

［五五］ 第一

二 “诸比丘！有五种力。是哪五种力呢？……

三 诸比丘！譬如恒河向东流、向东倾、趋向于东方。诸比丘！同样地，比丘修习

五力、多多修习五力者，则趣向涅槃、倾向涅槃、趋入于涅槃。

诸比丘！比丘如何修习五力、多多修习五力，才能趣向涅槃、倾向涅槃、趋入于涅

槃呢？

四 诸比丘！在此，有比丘修习信力，最终目的是调伏贪欲、调伏嗔恚、调伏愚痴。

……修习精进力……念力……定力……慧力，（都是）最终目的是调伏贪欲、调伏嗔恚、调伏愚痴。

诸比丘！比丘像这样修习五力、多多修习五力者，则趣向涅槃、倾向涅槃、趋入于涅

槃。”

［五七～六六］ 第二～十二

摄颂曰：

趣向东者六

趣向海者六

二六及十二

以说恒河品

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/6. Balasaṃyutta 力相应 (SN 50, 705-812)/6.7 Punaappamādavagga 续不放逸品 (SN 50.67-76, 771-780)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.7.1--10 Tathāgatādisutta 如来等十经 (SN 50.67-76, 771-780)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Appamādavaggā

771-780. Appamādavaggā vitthāretabbā.

☸---------------------------------------------------------------------

第七 不放逸品

［六七～七六］ 第一～十

摄颂曰：

如来与足迹

屋顶与根核

夏生花王月

日衣等十句

对不放逸品，以力相应之（最终目的为）调伏贪欲为基础可以详细解说。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/6. Balasaṃyutta 力相应 (SN 50, 705-812)/6.8 Punabalakaraṇīyavagga 续力所作品 (SN 50.77-88, 781-792)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.8.1--12 Balakaraṇīyādisuttadvādasaka 力喻等十二经 (SN 50.77-88, 781-792)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Balakaraṇīyavaggā

781-792. Balakaraṇīyavaggā vitthāretabbā.

☸---------------------------------------------------------------------

第八 力（所作）品

［七七～八八］ 第一～十二

摄颂曰：

力与种子龙树与瓶与芒

广空与二云船舶与客河

对力所作品，以力相应之（最终目的为）调伏贪欲为基础可以详细解说。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/6. Balasaṃyutta 力相应 (SN 50, 705-812)/6.9 Punaesanāvagga 续寻求品 (SN 50.89-98, 793-802)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.9.1--10 Esanādisuttadvādasaka 寻求等十经 (SN 50.89-98, 793-802)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Esanāvaggo

1-12. Esanādisuttadvādasakaṃ

792-802. Evaṃ esanāpāḷi vitthāretabbā – rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ.

Esanāvaggo navamo.

Tassuddānaṃ –

Esanā vidhā āsavo, bhavo ca dukkhatā tisso;

Khilaṃ malañca nīgho ca, vedanā taṇhā tasinā cāti.

☸---------------------------------------------------------------------

第九 寻求品

［九一～一〇〇］ 第一～十

摄颂曰：

寻求与次第

漏与有与苦

碍与垢与摇

受乃至渴爱

对寻求品，以力相应为基础可以详细解说。

☸.....................................................................

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/6. Balasaṃyutta 力相应 (SN 50, 705-812)/6.10 Punaoghavagga 续暴流品 (SN 50.99-108, 803-812)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.10.1--10 Oghādisuttadasaka 暴流等十经 (SN 50.99-108, 803-812)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Oghavaggo

1-10. Oghādisuttadasakaṃ

803-812. “Pañcimāni, bhikkhave, uddhambhāgiyāni saṃyojanāni. Katamāni pañca? Rūparāgo, arūparāgo, māno, uddhaccaṃ avijjā – imāni kho, bhikkhave, pañcuddhambhāgiyāni saṃyojanāni. Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya pañca balāni bhāvetabbāni. Katamāni pañca? Idha, bhikkhave, bhikkhu saddhābalaṃ bhāveti…pe… paññābalaṃ bhāveti rāgavinayapariyosānaṃ dosavinayapariyosānaṃ mohavinayapariyosānaṃ. Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya imāni pañca balāni bhāvetabbānī”ti. Dasamaṃ.

Oghavaggo dasamo.

Tassuddānaṃ –

Ogho yogo upādānaṃ, ganthā anusayena ca;

Kāmaguṇā nīvaraṇā, khandhā oruddhambhāgiyāti.

Balasaṃyuttaṃ chaṭṭhaṃ.

☸---------------------------------------------------------------------

第十 暴流品

［一〇一～一〇九］ 第一～九

［一一〇］ 第十 上分（结）

二 “诸比丘！有这五种上分结。哪五种呢？色贪、无色贪、慢、掉举、无明。

诸比丘！这就是五种上分结。

诸比丘！为了证知、遍知、遍尽、断除这五种上分结，应当修习五力。哪

五种力呢？

三 诸比丘！在此，有比丘修习信力，……（乃至）……修习慧力，（都是）最终目的是

调伏贪欲、调伏嗔恚、调伏愚痴。

四 诸比丘！为了证知、遍知、遍尽、断除这五种上分结，应当修习这五力。”

摄颂曰：

暴流与轭取

系乃至随眠

妙欲以及盖

蕴与上下分

对第十暴流品，以力相应为基础可以详细解说。

第六 力相应（终）

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/7. Iddhipādasaṃyutta 神足相应 (SN 51, 813-898)/7.1 Cāpālavagga 遮婆罗品 (SN 51.1-10, 813-822)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.1.1 Apārasutta 此岸 (SN 51.1, 813)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Iddhipādasaṃyuttaṃ

1. Cāpālavaggo

1. Apārasuttaṃ

813. “Cattārome bhikkhave, iddhipādā bhāvitā bahulīkatā apārā pāraṃ gamanāya saṃvattanti. Katame cattāro?

“诸比丘！这四种神足，经过修习、多多修习，则有助于从此岸到达彼岸。哪四种呢？

Idha, bhikkhave, bhikkhu

诸比丘！在此，有比丘

chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti,

修习‘具足欲定与精勤之行的神足’，

vīriyasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti,

修习‘具足精进定与精勤之行的神足’，

cittasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti,

修习‘具足心定与精勤之行的神足’，

vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.

修习‘具足观定与精勤之行的神足’。

Ime kho, bhikkhave, cattāro iddhipādā bhāvitā bahulīkatā apārā pāraṃ gamanāya saṃvattantī”ti. Paṭhamaṃ.

诸比丘！这四种神足，经过修习、多多修习，则有助于从此岸到达彼岸。” 第一经

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/7. Iddhipādasaṃyutta 神足相应 (SN 51, 813-898)/7.1 Cāpālavagga 遮婆罗品 (SN 51.1-10, 813-822)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.1.2 Viraddhasutta 有失圣道 (SN 51.2, 814)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Viraddhasuttaṃ

☼ 【四神足 ─➢ 到达苦尽】

814. “Yesaṃ kesañci, bhikkhave, cattāro iddhipādā viraddhā, viraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī.

“诸比丘！任何人舍弃了四神足，他们就舍弃了能完全导向苦尽的圣道。

Yesaṃ kesañci, bhikkhave, cattāro iddhipādā āraddhā, āraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī. Katame cattāro?

诸比丘！任何人勤修了四神足，他们就勤修了能完全导向苦尽的圣道。哪四种呢？

Idha, bhikkhave, bhikkhu

诸比丘！在此，有比丘

chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti,

⓵ 修习‘具足欲定与精勤之行的神足’，

vīriyasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti,

⓶ 修习‘具足精进定与精勤之行的神足’，

cittasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti,

⓷ 修习‘具足心定与精勤之行的神足’，

vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.

⓸ 修习‘具足观定与精勤之行的神足’。

Yesaṃ kesañci, bhikkhave, ime cattāro iddhipādā viraddhā, viraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī.

诸比丘！任何人舍弃了这四神足，他们就舍弃了能完全导向苦尽的圣道。

Yesaṃ kesañci, bhikkhave, ime cattāro iddhipādā āraddhā, āraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī”ti. Dutiyaṃ.

诸比丘！任何人勤修了这四神足，他们就勤修了能完全导向苦尽的圣道。” 第二经

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/7. Iddhipādasaṃyutta 神足相应 (SN 51, 813-898)/7.1 Cāpālavagga 遮婆罗品 (SN 51.1-10, 813-822)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.1.3 Ariyasutta 圣 (SN 51.3, 815)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Ariyasuttaṃ

815. “Cattārome, bhikkhave, iddhipādā bhāvitā bahulīkatā ariyā niyyānikā niyyanti takkarassa sammā dukkhakkhayāya. Katame cattāro? Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhi…pe… cittasamādhi…pe… iddhipādaṃ bhāveti, vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. Ime kho, bhikkhave, cattāro iddhipādā bhāvitā bahulīkatā ariyā niyyānikā niyyanti takkarassa sammā dukkhakkhayāyā”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

［三］ 第三 圣

二 “诸比丘！这四种神足，经过修习、多多修习，是神圣的、能导出离的，能引导实践者完全到达苦的灭尽。哪四种

神足呢？

三 诸比丘！在此，有比丘修习具足欲定与精勤之行的神足，修习具足精进定与精勤之行的

神足，修习具足心定与精勤之行的神足，修习具足观定与精勤之行的神足。

四 诸比丘！这四种神足，经过修习、多多修习，是神圣的、能导出离的，能引导实践者完全到达苦的灭尽。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/7. Iddhipādasaṃyutta 神足相应 (SN 51, 813-898)/7.1 Cāpālavagga 遮婆罗品 (SN 51.1-10, 813-822)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.1.4 Nibbidāsutta 厌患 (SN 51.4, 816)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Nibbidāsuttaṃ

816. “Cattārome, bhikkhave, iddhipādā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti. Katame cattāro?

“诸比丘！这四种神足，经过修习、多多修习，则完全有助于厌离、离贪、灭尽、寂静、证智、正觉、涅槃。哪四种呢？

Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhi…pe… cittasamādhi…pe… vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.

诸比丘！在此，有比丘修习具足欲定与精勤之行的神足，修习具足精进定与精勤之行的神足，修习具足心定与精勤之行的神足，修习具足观定与精勤之行的神足。

Ime kho, bhikkhave, cattāro iddhipādā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattantī”ti. Catutthaṃ.

诸比丘！这四种神足，经过修习、多多修习，则完全有助于厌离、离贪、灭尽、寂静、证智、正觉、涅槃。” 第四经

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/7. Iddhipādasaṃyutta 神足相应 (SN 51, 813-898)/7.1 Cāpālavagga 遮婆罗品 (SN 51.1-10, 813-822)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.1.5 Iddhipadesasutta 一分 (SN 51.5, 817)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Iddhipadesasuttaṃ

817. “Ye hi keci, bhikkhave, atītamaddhānaṃ samaṇā vā brāhmaṇā vā iddhipadesaṃ abhinipphādesuṃ sabbe te catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā. Ye hi keci, bhikkhave, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā iddhipadesaṃ abhinipphādessanti sabbe te catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā. Ye hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā iddhipadesaṃ abhinipphādenti sabbe te catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā.

“Katamesaṃ catunnaṃ? Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhi…pe… cittasamādhi…pe… vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. Ye hi keci, bhikkhave, atītamaddhānaṃ samaṇā vā brāhmaṇā vā iddhipadesaṃ abhinipphādesuṃ, sabbe te imesaṃyeva catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā. Ye hi keci, bhikkhave, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā iddhipadesaṃ abhinipphādessanti, sabbe te imesaṃyeva catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā. Ye hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā iddhipadesaṃ abhinipphādenti, sabbe te imesaṃyeva catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

［五］ 第五 一分

二 “诸比丘！凡是过去世的沙门或婆罗门中，成就神足一部分的人，都是因为修习、

多多修习了这四种神足。诸比丘！凡是未来世的沙门或婆罗门中，将成就神足一部分的人，都将是因为修习、

多多修习这四种神足。诸比丘！凡是现在世的沙门或婆罗门中，正在成就神足一部分的人，都是因为修习、多多

修习这四种神足。是哪四种神足呢？

三 诸比丘！在此，有比丘修习具足欲定与精勤之行的神足，修习具足精进定与精勤之行的

神足，修习具足心定与精勤之行的神足，修习具足观定与精勤之行的神足。

四 诸比丘！凡是过去世的沙门或婆罗门中，成就神足一部分的人，都是因为修习、多

多修习了这四种神足。诸比丘！凡是未来世的沙门或婆罗门中，将成就神足一部分的人，都将是因为修习、多

多修习这四种神足。诸比丘！凡是现在世的沙门或婆罗门中，正在成就神足一部分的人，都是因为修习、多多修习这四种神足。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/7. Iddhipādasaṃyutta 神足相应 (SN 51, 813-898)/7.1 Cāpālavagga 遮婆罗品 (SN 51.1-10, 813-822)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.1.6 Samattasutta 全分 (SN 51.6, 818)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Samattasuttaṃ

818. “Ye hi keci, bhikkhave, atītamaddhānaṃ samaṇā vā brāhmaṇā vā samattaṃ iddhiṃ abhinipphādesuṃ, sabbe te catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā.

“诸比丘！凡是过去世的沙门或婆罗门中，完全成就神足的人，都是因为修习、多多修习了这四种神足。

Ye hi keci, bhikkhave, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā samattaṃ iddhiṃ abhinipphādessanti, sabbe te catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā.

诸比丘！凡是未来世的沙门或婆罗门中，将完全成就神足的人，都将是因为修习、多多修习这四种神足。

Ye hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā samattaṃ iddhiṃ abhinipphādenti, sabbe te catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā.

诸比丘！凡是现在世的沙门或婆罗门中，正在完全成就神足的人，都是因为修习、多多修习这四种神足。

“Katamesaṃ catunnaṃ?

是哪四种呢？

Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhi…pe… cittasamādhi…pe… vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.

诸比丘！在此，有比丘修习‘具足欲定与精勤之行的神足’，修习‘具足精进定与精勤之行的神足’，修习‘具足心定与精勤之行的神足’，修习‘具足观定与精勤之行的神足’。

Ye hi keci, bhikkhave, atītamaddhānaṃ samaṇā vā brāhmaṇā vā samattaṃ iddhiṃ abhinipphādesuṃ, sabbe te imesaṃyeva catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā.

诸比丘！凡是过去世的沙门或婆罗门中，完全成就神足的人，都是因为修习、多多修习了这四种神足。

Ye hi keci, bhikkhave, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā samattaṃ iddhiṃ abhinipphādessanti, sabbe te imesaṃyeva catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā.

诸比丘！凡是未来世的沙门或婆罗门中，将完全成就神足的人，都将是因为修习、多多修习这四种神足。

Ye hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā samattaṃ iddhiṃ abhinipphādenti, sabbe te imesaṃyeva catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā”ti. Chaṭṭhaṃ.

诸比丘！凡是现在世的沙门或婆罗门中，正在完全成就神足的人，都是因为修习、多多修习这四种神足。” 第六经

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/7. Iddhipādasaṃyutta 神足相应 (SN 51, 813-898)/7.1 Cāpālavagga 遮婆罗品 (SN 51.1-10, 813-822)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.1.7 Bhikkhusutta 比丘 (SN 51.7, 819)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Bhikkhusuttaṃ

819. “Ye hi keci, bhikkhave, atītamaddhānaṃ bhikkhū āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihariṃsu, sabbe te catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā.

“诸比丘！凡是过去世的比丘，通过灭尽诸漏，于现世中，以自己的证智亲自作证，具足并安住于无漏的心解脱、慧解脱的人，都是因为修习、多多修习了这四种神足。

Ye hi keci, bhikkhave, anāgatamaddhānaṃ bhikkhū āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissanti, sabbe te catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā.

诸比丘！凡是未来世的比丘，将通过灭尽诸漏，于现世中，以自己的证智亲自作证，具足并安住于无漏的心解脱、慧解脱的人，都将是因为修习、多多修习这四种神足。

Ye hi keci, bhikkhave, etarahi bhikkhū āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti, sabbe te catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā.

诸比丘！凡是现在世的比丘，正在通过灭尽诸漏，于现世中，以自己的证智亲自作证，具足并安住于无漏的心解脱、慧解脱的人，都是因为修习、多多修习这四种神足。

“Katamesaṃ catunnaṃ?

是哪四种呢？

Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhi…pe… cittasamādhi…pe… vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.

诸比丘！在此，有比丘

修习‘具足欲定与精勤之行的神足’，

修习‘具足精进定与精勤之行的神足’，

修习‘具足心定与精勤之行的神足’，

修习‘具足观定与精勤之行的神足’。

Ye hi keci, bhikkhave, atītamaddhānaṃ bhikkhū āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihariṃsu sabbe te imesaṃyeva catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā. Ye hi keci, bhikkhave, anāgatamaddhānaṃ bhikkhū āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissanti, sabbe te imesaṃyeva catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā. Ye hi keci, bhikkhave, etarahi bhikkhū āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti, sabbe te imesaṃyeva catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā”ti. Sattamaṃ.

诸比丘！凡是过去世的比丘，通过灭尽诸漏，于现世中，以自己的证智亲自作证，具足并安住于无漏的心解脱、慧解脱的人……安住者……安住者，都是因为修习、多多修习了这四种神足。” 第七经

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/7. Iddhipādasaṃyutta 神足相应 (SN 51, 813-898)/7.1 Cāpālavagga 遮婆罗品 (SN 51.1-10, 813-822)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.1.8 Buddhasutta 佛 (SN 51.8, 820)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Buddhasuttaṃ

820. “Cattārome, bhikkhave, iddhipādā. Katame cattāro?

“诸比丘！有这四种神足。哪四种呢？

Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhi…pe… cittasamādhi …pe… vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.

诸比丘！在此，有比丘修习具足欲定与精勤之行的神足，修习具足精进定与精勤之行的神足，修习具足心定与精勤之行的神足，修习具足观定与精勤之行的神足。

Ime kho, bhikkhave, cattāro iddhipādā. Imesaṃ kho, bhikkhave, catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā tathāgato ‘arahaṃ sammāsambuddho’ti vuccatī”ti. Aṭṭhamaṃ.

诸比丘！这就是四种神足。诸比丘！正是因为修习、多多修习了这四种神足，如来才被称为‘阿罗汉、正等觉者’。” 第八经

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/7. Iddhipādasaṃyutta 神足相应 (SN 51, 813-898)/7.1 Cāpālavagga 遮婆罗品 (SN 51.1-10, 813-822)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.1.9 Ñāṇasutta 智生 (SN 51.9, 821)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Ñāṇasuttaṃ

821. “‘Ayaṃ chandasamādhippadhānasaṅkhārasamannāgato iddhipādo’ti me bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘So kho panāyaṃ chandasamādhippadhānasaṅkhārasamannāgato iddhipādo bhāvetabbo’ti me, bhikkhave…pe… ‘bhāvito’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

“诸比丘！‘这是具足欲定与精勤之行的神足’，对于这些以前从未听闻过的法，我的眼生起了，智生起了，慧生起了，明生起了，光明生起了。‘这具足欲定与精勤之行的神足应当修习’……‘已经修习了’，诸比丘，对于这些以前从未听闻过的法，我的眼生起了，智生起了，慧生起了，明生起了，光明生起了。

“‘Ayaṃ vīriyasamādhippadhānasaṅkhārasamannāgato iddhipādo’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘So kho panāyaṃ vīriyasamādhippadhānasaṅkhārasamannāgato iddhipādo bhāvetabbo’ti me, bhikkhave…pe… ‘bhāvito’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

诸比丘！‘这是具足精进定与精勤之行的神足’，对于这些以前从未听闻过的法，我的眼生起了，智生起了，慧生起了，明生起了，光明生起了。‘这具足精进定与精勤之行的神足应当修习’……‘已经修习了’，诸比丘，对于这些以前从未听闻过的法，我的眼生起了，智生起了，慧生起了，明生起了，光明生起了。

“‘Ayaṃ cittasamādhippadhānasaṅkhārasamannāgato iddhipādo’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘So kho panāyaṃ cittasamādhippadhānasaṅkhārasamannāgato iddhipādo bhāvetabbo’ti me, bhikkhave…pe… ‘bhāvito’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

诸比丘！‘这是具足心定与精勤之行的神足’，对于这些以前从未听闻过的法，我的眼生起了，智生起了，慧生起了，明生起了，光明生起了。‘这具足心定与精勤之行的神足应当修习’……‘已经修习了’，诸比丘，对于这些以前从未听闻过的法，我的眼生起了，智生起了，慧生起了，明生起了，光明生起了。

“‘Ayaṃ vīmaṃsāsamādhippadhānasaṅkhārasamannāgato iddhipādo’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘So kho panāyaṃ vīmaṃsāsamādhippadhānasaṅkhārasamannāgato iddhipādo bhāvetabbo’ti me, bhikkhave…pe… ‘bhāvito’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādī”ti. Navamaṃ.

诸比丘！‘这是具足观定与精勤之行的神足’，对于这些以前从未听闻过的法，我的眼生起了，智生起了，慧生起了，明生起了，光明生起了。‘这具足观定与精勤之行的神足应当修习’……‘已经修习了’，诸比丘，对于这些以前从未听闻过的法，我的眼生起了，智生起了，慧生起了，明生起了，光明生起了。” 第九经

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/7. Iddhipādasaṃyutta 神足相应 (SN 51, 813-898)/7.1 Cāpālavagga 遮波罗品 (SN 51.1-10, 813-822)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.1.10 Cetiyasutta 塔 (SN 51.10, 822)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Cetiyasuttaṃ

822. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi. Vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto āyasmantaṃ ānandaṃ āmantesi – “gaṇhāhi, ānanda, nisīdanaṃ. Yena cāpālaṃ cetiyaṃ [pāvālacetiyaṃ (syā. kaṃ.)] tenupasaṅkamissāma divāvihārāyā”ti. “Evaṃ bhante”ti kho āyasmā ānando bhagavato paṭissutvā nisīdanaṃ ādāya bhagavantaṃ piṭṭhito piṭṭhito anubandhi. Atha kho bhagavā yena cāpālaṃ cetiyaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Āyasmāpi kho ānando bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca –

“Ramaṇīyā, ānanda, vesālī, ramaṇīyaṃ udenaṃ cetiyaṃ, ramaṇīyaṃ gotamakaṃ cetiyaṃ, ramaṇīyaṃ sattambaṃ cetiyaṃ, ramaṇīyaṃ bahuputtaṃ cetiyaṃ [bahuputtakacetiyaṃ (syā. kaṃ. pī. ka.)], ramaṇīyaṃ sārandadaṃ cetiyaṃ [ānandacetiyaṃ (ka.), sānandaraṃ (ka.)], ramaṇīyaṃ cāpālaṃ cetiyaṃ. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṃ vā tiṭṭheyya kappāvasesaṃ vā. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. Ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā”ti.

Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ; na bhagavantaṃ yāci – “tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ [sugato kappāvasesaṃ (pī. ka.) dī. ni. 2.167] bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti yathā taṃ mārena pariyuṭṭhitacitto.

Dutiyampi kho bhagavā…pe… tatiyampi kho bhagavā āyasmantaṃ ānandaṃ āmantesi – “ramaṇīyā, ānanda, vesālī, ramaṇīyaṃ udenaṃ cetiyaṃ, ramaṇīyaṃ gotamakaṃ cetiyaṃ, ramaṇīyaṃ sattambaṃ cetiyaṃ, ramaṇīyaṃ bahuputtaṃ cetiyaṃ, ramaṇīyaṃ sārandadaṃ cetiyaṃ, ramaṇīyaṃ cāpālaṃ cetiyaṃ. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṃ vā tiṭṭheyya kappāvasesaṃ vā. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. Ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā”ti.

Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ; na bhagavantaṃ yāci – “tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti yathā taṃ mārena pariyuṭṭhitacitto.

Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – “gaccha kho tvaṃ, ānanda, yassa dāni kālaṃ maññasī”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā avidūre aññatarasmiṃ rukkhamūle nisīdi. Atha kho māro pāpimā, acirapakkante āyasmante ānande, yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca – “parinibbātu dāni, bhante, bhagavā, parinibbātu dāni sugato [parinibbātu sugato (sī. syā. kaṃ.) evamuparipi]! Parinibbānakālo dāni, bhante, bhagavato. Bhāsitā kho panesā, bhante, bhagavatā vācā – ‘na tāvāhaṃ, pāpima, parinibbāyissāmi yāva me bhikkhū na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti [uttāniṃ karissanti (ka.), uttānikarissanti (pī.)], uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’”ti.

Santi kho pana, bhante, etarahi bhikkhū bhagavato sāvakā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti. Parinibbātu dāni, bhante, bhagavā, parinibbātu dāni, sugato! Parinibbānakālo dāni, bhante, bhagavato.

“Bhāsitā kho panesā, bhante, bhagavatā vācā – ‘na tāvāhaṃ, pāpima, parinibbāyissāmi yāva me bhikkhuniyo na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’”ti.

“Santi kho pana, bhante, etarahi bhikkhuniyo bhagavato sāvikā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti. Parinibbātu dāni, bhante, bhagavā, parinibbātu dāni, sugato! Parinibbānakālo dāni, bhante, bhagavato.

“Bhāsitā kho panesā, bhante, bhagavatā vācā – ‘na tāvāhaṃ, pāpima, parinibbāyissāmi yāva me upāsakā…pe… yāva me upāsikā na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’”ti.

“Santi kho pana, bhante, etarahi upāsakā…pe… upāsikā bhagavato sāvikā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti. Parinibbātu dāni, bhante, bhagavā, parinibbātu dāni, sugato! Parinibbānakālo dāni, bhante, bhagavato.

“Bhāsitā kho panesā, bhante, bhagavatā vācā – ‘na tāvāhaṃ, pāpima, parinibbāyissāmi yāva me idaṃ brahmacariyaṃ na iddhañceva bhavissati phītañca vitthāritaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitan’ti. Tayidaṃ, bhante, bhagavato brahmacariyaṃ iddhañceva phītañca vitthāritaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitaṃ. Parinibbātu dāni, bhante, bhagavā, parinibbātu dāni sugato. Parinibbānakālo dāni, bhante, bhagavato”ti.

Evaṃ vutte bhagavā māraṃ pāpimantaṃ etadavoca – “appossukko tvaṃ, pāpima, hohi. Na ciraṃ [nacirasseva (ka.)] tathāgatassa parinibbānaṃ bhavissati. Ito tiṇṇaṃ māsānaṃ accayena tathāgato parinibbāyissatī”ti. Atha kho bhagavā cāpāle cetiye sato sampajāno āyusaṅkhāraṃ ossaji. Ossaṭṭhe ca [osajje pana (ka.)] bhagavatā āyusaṅkhāre mahābhūmicālo ahosi bhiṃsanako lomahaṃso, devadundubhiyo [devadudrabhiyo (ka.)] ca phaliṃsu. Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Tulamatulañca sambhavaṃ, bhavasaṅkhāramavassaji muni;

Ajjhattarato samāhito, abhindi kavacamivattasambhavan”ti. dasamaṃ;

Cāpālavaggo paṭhamo.

Tassuddānaṃ –

Apārāpi viraddho ca, ariyā nibbidāpi ca;

Padesaṃ samattaṃ bhikkhu, buddhaṃ ñāṇañca cetiyanti.

☸---------------------------------------------------------------------

［一］ 第十 塔

一 如是我闻。一时，世尊住在毗舍离城，大林重阁讲堂。

二 当时，世尊在清晨时分穿好下衣、拿起衣钵，进入毗舍离城乞食。到毗舍离城乞食完毕，饭后从乞食处回来，对具寿阿难说道：

“阿难！拿上坐具，我们去遮波罗塔那里，白天在那里打坐。”

“是的，大德！”

具寿阿难回答世尊后，就拿起坐具，跟随在世尊身后。

三 当时，世尊走到遮波罗塔。到了之后，就在铺设好的座位上坐下。具寿阿难向世尊顶礼后，坐在一边。

四 世尊对坐在一边的具寿阿难说：

“阿难！毗舍离是令人愉悦的，优陀延塔是令人愉悦的，乔达摩塔是令人愉悦的，七聚塔是令人愉悦的，多子塔是令人愉悦的，婆罗塔是令人愉悦的，遮波罗塔是令人愉悦的。阿难！任何人只要修习、多修习四神足，将它们作为交通工具、作为基础，确立它们、积累它们、善巧地发起它们，阿难！如果他希望，就能住世一劫或一劫余。阿难！如来已经修习、多修习了四神足，将它们作为交通工具、作为基础，确立它们、积累它们、善巧地发起它们。阿难！如果如来希望，就能住世一劫或一劫余。”

五 像这样，世尊作了明显的暗示、明显的表示，阿难却没能领会，没有请求世尊：“大德世尊！请您住世一劫吧！善逝！请您住世一劫余吧！为了众生的利益，为了众生的安乐，为了哀愍世间，为了天人的意义、利益和安乐！”这是因为他的心被魔罗覆盖了。

六～七 第二次世尊……（重复前文）……

八 第三次世尊对具寿阿难说：

“阿难！毗舍离是令人愉悦的，优陀延塔是令人愉悦的，乔达摩塔是令人愉悦的，七聚塔是令人愉悦的，多子塔是令人愉悦的，婆罗塔是令人愉悦的，遮波罗塔是令人愉悦的。阿难！任何人只要修习、多修习四神足，将它们作为交通工具、作为基础，确立它们、积累它们、善巧地发起它们，阿难！如果他希望，就能住世一劫或一劫余。阿难！如来已经修习、多修习了四神足，将它们作为交通工具、作为基础，确立它们、积累它们、善巧地发起它们。阿难！如果如来希望，就能住世一劫或一劫余。”

九 像这样，世尊作了明显的暗示、明显的表示，阿难却没能领会，没有请求世尊：“大德世尊！请您住世一劫吧！善逝！请您住世一劫余吧！为了众生的利益，为了众生的安乐，为了哀愍世间，为了天人的意义、利益和安乐！”这是因为他的心被魔罗覆盖了。

一〇 当时，世尊对具寿阿难说：

“阿难！你现在可以去做你认为合适的事情了。”

“是的，大德！”

具寿阿难回应世尊后，从座位上起来，向世尊顶礼，右绕（表示尊敬）后离开世尊，在不远处的一棵树下静坐。

一一 当时，具寿阿难离开后不久，魔罗波旬来到世尊那里。到了之后，对世尊说：

“大德！现在请世尊般涅槃吧！善逝！现在请般涅槃吧！大德！现在是世尊般涅槃的时候了。大德！世尊曾说过这样的话：‘波旬！只要我的比丘弟子们还没有达到熟练、调伏、无畏、博学、持法、依法随法行、行正道、随法行，未能掌握、解说、开示、建立、阐明、分别、显了其导师的教导，未能以正法善巧地驳斥已出现的异论，并宣说包含奇迹的法，我就不会般涅槃。’”

“大德！现在世尊的比丘弟子们，已经达到了熟练、调伏、无畏、博学、持法、依法随法行、行正道、随法行，已经善于掌握、解说、开示、建立、阐明、分别、显了其导师的教导，能以正法善巧地驳斥已出现的异论，并宣说包含奇迹的法。

一二 大德世尊！请般涅槃吧！善逝！请般涅槃吧！大德！现在是世尊般涅槃的时候了。大德世尊曾说过这样的话：‘波旬！只要我的比丘尼弟子们……（还未达到……）’”

一三 “‘……只要我的优婆塞……优婆夷弟子们，还没有达到熟练、调伏、无畏、博学、持法、依法随法行、行正道、随法行，未能掌握、解说、开示、建立、阐明、分别、显了其导师的教导，未能以正法善巧地驳斥已出现的异论，并宣说包含奇迹的法，我就不会般涅槃。’ 大德！现在世尊的优婆夷弟子们，已经达到了熟练、调伏、无畏、博学、持法、依法随法行、行正道、随法行，已经善于掌握、解说、开示、建立、阐明、分别、显了其导师的教导，能以正法善巧地驳斥已出现的异论，并宣说包含奇迹的法。

一四 大德世尊！请般涅槃吧！善逝！请般涅槃吧！大德！现在是世尊般涅槃的时候了。大德世尊曾说过这样的话：‘波旬！只要我的梵行（清净修行）未能达到兴盛、广布、普及、宏扬，直至被天人善巧地阐明时，我就不会般涅槃。’ 大德！现在世尊的梵行已经兴盛、广布、普及、宏扬，直至被天人善巧地阐明了。

大德世尊！请般涅槃吧！善逝！请般涅槃吧！现在是世尊般涅槃的时候了！”

一五 世尊对魔罗波旬说了这番话：“波旬！你且安心！如来不久就要般涅槃了。从现在起三个月后，如来将般涅槃。”

一六 于是，世尊在遮波罗塔，具足正念、正知，舍弃了寿行（住世的意愿）。当世尊舍弃寿行时，发生了大地震，令人惊悚、毛骨悚然，天鼓也鸣响起来。

一七 那时，世尊了知此事的意义，在那时诵此自说偈：

“衡量了有量与无量的‘生有’，

牟尼舍弃了‘有行’（生命之流）；

内心欣喜，安住于定，

如破铠甲，击碎自身所成之‘有’。”

第十经；

遮波罗品第一（完）

本品摄颂：

此岸与失坏，

圣道与厌离，

部分与圆满，

比丘与佛陀，

智慧与此塔。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/7. Iddhipādasaṃyutta 神足相应 (SN 51, 813-898)/7.2 Pāsādakampanavagga 鹿母殿震动品 (SN 51.11-20, 823-832)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.2.1 Pubbasutta 现等觉前 (SN 51.11, 823)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Pāsādakampanavaggo

1. Pubbasuttaṃ

823. Sāvatthinidānaṃ.

舍卫城。

“Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi –

“诸比丘！我先前尚未圆满觉悟、达成正等正觉，还是菩萨的时候，曾这样想：

‘ko nu kho hetu, ko paccayo iddhipādabhāvanāyā’ti?

‘修习神足，是基于什么原因，什么缘由呢？’

Tassa mayhaṃ, bhikkhave, etadahosi –

诸比丘！那时，我这样想：

‘idha bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti – iti me chando na ca atilīno bhavissati, na ca atippaggahito bhavissati, na ca ajjhattaṃ saṃkhitto bhavissati, na ca bahiddhā vikkhitto bhavissati. Pacchāpuresaññī ca viharati – yathā pure tathā pacchā, yathā pacchā tathā pure; yathā adho tathā uddhaṃ, yathā uddhaṃ tathā adho; yathā divā tathā rattiṃ, yathā rattiṃ tathā divā. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti’”.

‘比丘在这里修习具备欲定和精勤之行的神足，（他这样实践：）我的欲（chanda）将不会太萎靡，也不会太亢奋；不会向内收缩，也不会向外散乱。他安住于前后想：后即是前，前即是后；下即是上，上即是下；夜晚即是白天，白天即是夜晚。像这样，他以敞开、不被缠缚的心，修习光明想（光耀之心）。’

“Vīriyasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti – iti me vīriyaṃ na ca atilīnaṃ bhavissati, na ca atippaggahitaṃ bhavissati, na ca ajjhattaṃ saṃkhittaṃ bhavissati, na ca bahiddhā vikkhittaṃ bhavissati. Pacchāpuresaññī ca viharati – yathā pure tathā pacchā, yathā pacchā tathā pure; yathā adho tathā uddhaṃ, yathā uddhaṃ tathā adho; yathā divā tathā rattiṃ, yathā rattiṃ tathā divā. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti.

‘修习具备精进定和精勤之行的神足，（他这样实践：）我的精进（vīriya）将不会太萎靡，也不会太亢奋；不会向内收缩，也不会向外散乱。他安住于前后想：后即是前，前即是后；下即是上，上即是下；夜晚即是白天，白天即是夜晚。像这样，他以敞开、不被缠缚的心，修习光明想（光耀之心）。

“Cittasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti – iti me cittaṃ na ca atilīnaṃ bhavissati, na ca atippaggahitaṃ bhavissati, na ca ajjhattaṃ saṃkhittaṃ bhavissati, na ca bahiddhā vikkhittaṃ bhavissati. Pacchāpuresaññī ca viharati – yathā pure tathā pacchā, yathā pacchā tathā pure; yathā adho tathā uddhaṃ, yathā uddhaṃ tathā adho; yathā divā tathā rattiṃ, yathā rattiṃ tathā divā. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti.

‘修习具备心定和精勤之行的神足，（他这样实践：）我的心（citta）将不会太萎靡，也不会太亢奋；不会向内收缩，也不会向外散乱。他安住于前后想：后即是前，前即是后；下即是上，上即是下；夜晚即是白天，白天即是夜晚。像这样，他以敞开、不被缠缚的心，修习光明想（光耀之心）。

“Vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti – iti me vīmaṃsā na ca atilīnā bhavissati, na ca atippaggahitā bhavissati, na ca ajjhattaṃ saṃkhittā bhavissati, na ca bahiddhā vikkhittā bhavissati. Pacchāpuresaññī ca viharati – yathā pure tathā pacchā, yathā pacchā tathā pure; yathā adho tathā uddhaṃ, yathā uddhaṃ tathā adho; yathā divā tathā rattiṃ, yathā rattiṃ tathā divā. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti.

‘修习具备观定和精勤之行的神足，（他这样实践：）我的观（vīmaṃsā）将不会太萎靡，也不会太亢奋；不会向内收缩，也不会向外散乱。他安住于前后想：后即是前，前即是后；下即是上，上即是下；夜晚即是白天，白天即是夜晚。像这样，他以敞开、不被缠缚的心，修习光明想（光耀之心）。’

“Evaṃ bhāvitesu kho, bhikkhu, catūsu iddhipādesu evaṃ bahulīkatesu, anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karoti, seyyathāpi udake; udakepi abhijjamāne [abhijjamāno (sī. pī. ka.)] gacchati, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasati [parāmasati (sī. syā. kaṃ.)] parimajjati; yāva brahmalokāpi kāyena vasaṃ vatteti.

“比丘！像这样修习、多修习四神足后，他就能体验各种神通威力：能由一身化为多身，再由多身合为一身；能显现也能隐藏；能穿墙、穿壁、穿山无碍，如同在虚空中行走；能在地中出没，如同在水中；能在水上行走而不沉没，如同在地上；能在空中盘腿而坐，如同飞鸟；能以手触摸、抚摸拥有如此大神通、大威力的日月；乃至能用身体自由到达梵天界。

“Evaṃ bhāvitesu kho, bhikkhu, catūsu iddhipādesu evaṃ bahulīkatesu dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti – dibbe ca mānuse ca, dūre santike cāti.

“比丘！像这样修习、多修习四神足后，他就能以清净、超越常人的天耳界，听到远处和近处的天人和人类的声音。

“Evaṃ bhāvitesu kho, bhikkhu, catūsu iddhipādesu evaṃ bahulīkatesu, parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti. Sarāgaṃ vā cittaṃ ‘sarāgaṃ cittan’ti pajānāti; vītarāgaṃ vā cittaṃ ‘vītarāgaṃ cittan’ti pajānāti; sadosaṃ vā cittaṃ ‘sadosaṃ cittan’ti pajānāti; vītadosaṃ vā cittaṃ ‘vītadosaṃ cittan’ti pajānāti; samohaṃ vā cittaṃ ‘samohaṃ cittan’ti pajānāti; vītamohaṃ vā cittaṃ ‘vītamohaṃ cittan’ti pajānāti; saṃkhittaṃ vā cittaṃ ‘saṃkhittaṃ cittan’ti pajānāti; vikkhittaṃ vā cittaṃ ‘vikkhittaṃ cittan’ti pajānāti; mahaggataṃ vā cittaṃ ‘mahaggataṃ cittan’ti pajānāti; amahaggataṃ vā cittaṃ ‘amahaggataṃ cittan’ti pajānāti; sauttaraṃ vā cittaṃ ‘sauttaraṃ cittan’ti pajānāti; anuttaraṃ vā cittaṃ ‘anuttaraṃ cittan’ti pajānāti; samāhitaṃ vā cittaṃ ‘samāhitaṃ cittan’ti pajānāti; asamāhitaṃ vā cittaṃ ‘asamāhitaṃ cittan’ti pajānāti; vimuttaṃ vā cittaṃ ‘vimuttaṃ cittan’ti pajānāti; avimuttaṃ vā cittaṃ ‘avimuttaṃ cittan’ti pajānāti”.

“比丘！像这样修习、多修习四神足后，他就能以自己的心了知其他有情、其他个人的心：了知有贪的心为‘有贪的心’；了知离贪的心为‘离贪的心’；了知有瞋的心为‘有瞋的心’；了知离瞋的心为‘离瞋的心’；了知有痴的心为‘有痴的心’；了知离痴的心为‘离痴的心’；了知收摄的心为‘收摄的心’；了知散乱的心为‘散乱的心’；了知广大的心为‘广大的心’；了知不广大的心为‘不广大的心’；了知有上的心为‘有上的心’；了知无上的心为‘无上的心’；了知得定的心为‘得定的心’；了知未得定的心为‘未得定的心’；了知解脱的心为‘解脱的心’；了知未解脱的心为‘未解脱的心’。

“Evaṃ bhāvitesu kho, bhikkhu, catūsu iddhipādesu evaṃ bahulīkatesu, anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ [uppādiṃ (sī.)]; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

“比丘！像这样修习、多修习四神足后，他就能回忆起过去的种种生世，即：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十万生，乃至许多世界的成劫、许多世界的坏劫、许多世界的成坏劫。（他回忆起：）‘我在某处，是这样的名字、这样的家族、这样的肤色、吃这样的食物、感受这样的苦乐、有这样的寿命。我从那里死去，又生到了另一处。在那里，我是这样的名字、这样的家族、这样的肤色、吃这样的食物、感受这样的苦乐、有这样的寿命。我从那里死去，又生到了这里。’像这样，他能回忆起具有细节和特征的种种宿世经历。

“Evaṃ bhāvitesu kho bhikkhu, catūsu iddhipādesu evaṃ bahulīkatesu, dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti – ‘ime vata, bhonto, sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana, bhonto, sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.

“比丘！像这样修习、多修习四神足后，他就能以清净、超越常人的天眼，看见有情的死亡和投生，了知他们如何随自己的业而投生到卑劣或高贵之处，美貌或丑陋，善趣或恶趣。（他了知：）‘这些有情因具足身恶行、语恶行、意恶行，诽谤圣者，持有邪见，造作邪见之业，他们在身体败坏、死亡之后，投生到恶趣、苦界、堕处、地狱。而那些有情因具足身善行、语善行、意善行，不诽谤圣者，持有正见，造作正见之业，他们在身体败坏、死亡之后，投生到善趣、天界。’像这样，他以清净、超越常人的天眼，看见有情的死亡和投生，了知他们如何随自己的业而投生到卑劣或高贵之处，美貌或丑陋，善趣或恶趣。

“Evaṃ bhāvitesu kho, bhikkhu, catūsu iddhipādesu evaṃ bahulīkatesu, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti. Paṭhamaṃ.

“比丘！像这样修习、多修习四神足后，他就能通过灭尽诸漏，当下证得了无漏的心解脱、慧解脱，亲自证悟、成就并安住于其中。” 第一经。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/7. Iddhipādasaṃyutta 神足相应 (SN 51, 813-898)/7.2 Pāsādakampanavagga 鹿母殿震动品 (SN 51.11-20, 823-832)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.2.2 Mahapphalasutta 大果 (SN 51.12, 824)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Mahapphalasuttaṃ

824. “Cattārome, bhikkhave, iddhipādā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā. Kathaṃ bhāvitā ca, bhikkhave, cattāro iddhipādā kathaṃ bahulīkatā mahapphalā honti mahānisaṃsā? Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti – ‘iti me chando na ca atilīno bhavissati, na ca atippaggahito bhavissati, na ca ajjhattaṃ saṃkhitto bhavissati, na ca bahiddhā vikkhitto bhavissati’. Pacchāpuresaññī ca viharati – yathā pure tathā pacchā, yathā pacchā tathā pure; yathā adho tathā uddhaṃ, yathā uddhaṃ tathā adho; yathā divā tathā rattiṃ, yathā rattiṃ tathā divā. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti.

“Vīriyasamādhi…pe… cittasamādhi…pe… vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti – ‘iti me vīmaṃsā na ca atilīnā bhavissati, na ca atippaggahitā bhavissati, na ca ajjhattaṃ saṃkhittā bhavissati, na ca bahiddhā vikkhittā bhavissati’. Pacchāpuresaññī ca viharati – yathā pure tathā pacchā, yathā pacchā tathā pure; yathā adho tathā uddhaṃ, yathā uddhaṃ tathā adho; yathā divā tathā rattiṃ, yathā rattiṃ tathā divā. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti. Evaṃ bhāvitā kho, bhikkhave, cattāro iddhipādā evaṃ bahulīkatā mahapphalā honti mahānisaṃsā.

“Evaṃ bhāvitesu kho, bhikkhave, bhikkhu catūsu iddhipādesu evaṃ bahulīkatesu anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti…pe… yāva brahmalokāpi kāyena vasaṃ vatteti…pe….

“Evaṃ bhāvitesu kho, bhikkhave, bhikkhu catūsu iddhipādesu evaṃ bahulīkatesu, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti. Dutiyaṃ.

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［一二］ 第二 大果

二 “诸比丘！这四种神足，如果修习、多修习，就会有大果报、大利益。诸比丘！如何修习、如何多修习四神足，才能有大果报、大利益呢？

三 诸比丘！在这里，有位比丘修习具备欲定和精勤之行的神足，（他这样实践：）‘我的欲将不会太萎靡，也不会太亢奋；不会向内收缩，也不会向外散乱。’他安住于前后想：后即是前，前即是后；下即是上，上即是下；夜晚即是白天，白天即是夜晚。像这样，他以敞开、不被缠缚的心，修习光明想（光耀之心）。

四～五 修习具备精进定和精勤之行的神足……（同样实践）……修习具备心定和精勤之行的神足……（同样实践）……

六 修习具备观定和精勤之行的神足，（他这样实践：）‘我的观（vīmaṃsā）将不会太萎靡，也不会太亢奋；不会向内收缩，也不会向外散乱。’他安住于前后想：后即是前，前即是后；下即是上，上即是下；夜晚即是白天，白天即是夜晚。像这样，他以敞开、不被缠缚的心，修习光明想（光耀之心）。

诸比丘！像这样修习、多修习四神足，就会有大果报、大利益。

七～一一 诸比丘！比丘像这样修习、多修习四神足后，就能体验各种神通威力：能由一身化为多身……（中间略）……乃至能用身体自由到达梵天界……（中间略）……

一二 诸比丘！比丘像这样修习、多修习四神足后，就能通过灭尽诸漏，当下证得了无漏的心解脱、慧解脱，亲自证悟、成就并安住于其中。” 第二经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/7. Iddhipādasaṃyutta 神足相应 (SN 51, 813-898)/7.2 Pāsādakampanavagga 鹿母殿震动品 (SN 51.11-20, 823-832)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.2.3 Chandasamādhisutta 欲定 (SN 51.13, 825)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Chandasamādhisuttaṃ

☼ 【四神足的解说】

【一】具备欲定胜行之神足

825. “Chandaṃ ce, bhikkhave, bhikkhu nissāya labhati samādhiṃ, labhati cittassa ekaggataṃ – ayaṃ vuccati chandasamādhi.

“诸比丘！比丘如果依止欲（chanda）而获得定，获得心一境性，这称为欲定。

So anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

他生起意欲、努力、发起精进、策励心、持续奋斗：‘➊ 防恶——为了未生起的恶、不善法，令其不生起；

Uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

他生起意欲、努力、发起精进、策励心、持续奋斗：‘➋ 断恶——为了已生起的恶、不善法，令其断除；

Anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

他生起意欲、努力、发起精进、策励心、持续奋斗：‘➌ 修善——为了未生起的善法，令其生起；

Uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

他生起意欲、努力、发起精进、策励心、持续奋斗：‘➍ 成善——为了已生起的善法，令其住立、不忘失、更加增长、广大、修习圆满。

Ime vuccanti ‘padhānasaṅkhārā’ti.

这些称为‘精勤之行’。

Iti ayañca chando, ayañca chandasamādhi, ime ca padhānasaṅkhārā – ayaṃ vuccati, bhikkhave, ‘chandasamādhippadhānasaṅkhārasamannāgato iddhipādo’”.

像这样，这是欲（chanda），这是欲定（chandasamādhi），这些是精勤之行（padhānasaṅkhārā）——诸比丘！这称为‘具备欲定和精勤之行的神足’。”

【二】具备勤定胜行之神足

“Vīriyaṃ ce, bhikkhave, bhikkhu nissāya labhati samādhiṃ, labhati cittassa ekaggataṃ – ayaṃ vuccati ‘vīriyasamādhi’.

“诸比丘！比丘如果依止精进（vīriya）而获得定，获得心一境性，这称为精进定。

So anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

他生起意欲、努力、发起精进、策励心、持续奋斗：‘➊ 防恶——为了未生起的恶、不善法，令其不生起；

Uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

他生起意欲、努力、发起精进、策励心、持续奋斗：‘➋ 断恶——为了已生起的恶、不善法，令其断除；

Anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

他生起意欲、努力、发起精进、策励心、持续奋斗：‘➌ 修善——为了未生起的善法，令其生起；

Uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

他生起意欲、努力、发起精进、策励心、持续奋斗：‘➍ 成善——为了已生起的善法，令其住立、不忘失、更加增长、广大、修习圆满。

Ime vuccanti ‘padhānasaṅkhārā’ti.

这些称为‘精勤之行’。

Iti idañca vīriyaṃ, ayañca vīriyasamādhi, ime ca padhānasaṅkhārā – ayaṃ vuccati, bhikkhave, ‘vīriyasamādhippadhānasaṅkhārasamannāgato iddhipādo’”.

像这样，这是精进，这是精进定，这些是精勤之行——诸比丘！这称为‘具备精进定和精勤之行的神足’。”

【三】具备心定胜行之神足

“Cittaṃ ce, bhikkhave, bhikkhu nissāya labhati samādhiṃ, labhati cittassa ekaggataṃ – ayaṃ vuccati ‘cittasamādhi’. “诸比丘！比丘如果依止心（citta）而获得定，获得心一境性，这称为心定。

So anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

他生起意欲、努力、发起精进、策励心、持续奋斗：‘➊ 防恶——为了未生起的恶、不善法，令其不生起；

Uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

他生起意欲、努力、发起精进、策励心、持续奋斗：‘➋ 断恶——为了已生起的恶、不善法，令其断除；

Anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

他生起意欲、努力、发起精进、策励心、持续奋斗：‘➌ 修善——为了未生起的善法，令其生起；

Uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

他生起意欲、努力、发起精进、策励心、持续奋斗：‘➍ 成善——为了已生起的善法，令其住立、不忘失、更加增长、广大、修习圆满。

Ime vuccanti ‘padhānasaṅkhārā’ti.

这些称为‘精勤之行’。

Iti idañca cittaṃ, ayañca cittasamādhi, ime ca padhānasaṅkhārā – ayaṃ vuccati, bhikkhave, ‘cittasamādhippadhānasaṅkhārasamannāgato iddhipādo’”.

像这样，这是心，这是心定，这些是精勤之行——诸比丘！这称为‘具备心定和精勤之行的神足’。”

【四】具备观定胜行之神足

“Vīmaṃsaṃ ce, bhikkhave, bhikkhu nissāya labhati samādhiṃ, labhati cittassa ekaggataṃ – ayaṃ vuccati ‘vīmaṃsāsamādhi’.

“诸比丘！比丘如果依止观（vīmaṃsā）而获得定，获得心一境性，这称为观定。

So anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

他生起意欲、努力、发起精进、策励心、持续奋斗：‘➊ 防恶——为了未生起的恶、不善法，令其不生起；

Uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

他生起意欲、努力、发起精进、策励心、持续奋斗：‘➋ 断恶——为了已生起的恶、不善法，令其断除；

Anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

他生起意欲、努力、发起精进、策励心、持续奋斗：‘➌ 修善——为了未生起的善法，令其生起；

Uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

他生起意欲、努力、发起精进、策励心、持续奋斗：‘➍ 成善——为了已生起的善法，令其住立、不忘失、更加增长、广大、修习圆满。

Ime vuccanti ‘padhānasaṅkhārā’ti.

这些称为‘精勤之行’。

Iti ayañca vīmaṃsā, ayañca vīmaṃsāsamādhi, ime ca padhānasaṅkhārā – ayaṃ vuccati, bhikkhave, ‘vīmaṃsāsamādhippadhānasaṅkhārasamannāgato iddhipādo’”ti. Tatiyaṃ.

像这样，这是观，这是观定，这些是精勤之行——诸比丘！这称为‘具备观定和精勤之行的神足’。” 第三经。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/7. Iddhipādasaṃyutta 神足相应 (SN 51, 813-898)/7.2 Pāsādakampanavagga 鹿母殿震动品 (SN 51.11-20, 823-832)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.2.4 Moggallānasutta 目犍连 (SN 51.14, 826)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Moggallānasuttaṃ

☼ 【佛陀请目犍连 ─➢ 示现教诫神变】

826. Evaṃ me sutaṃ –

如是我闻。

ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde.

一时，世尊住在舍卫城的东园鹿子母讲堂。

Tena kho pana samayena sambahulā bhikkhū heṭṭhāmigāramātupāsāde viharanti uddhatā unnaḷā capalā mukharā vikiṇṇavācā muṭṭhassatino asampajānā asamāhitā bhantacittā [vibbhantacittā (sī. syā. kaṃ.)] pākatindriyā.

那时，有许多比丘住在鹿子母讲堂下面，他们掉举、傲慢、轻浮、多话、言语散乱、失念、不正知、心不安定、迷乱、诸根放逸。

Atha kho bhagavā āyasmantaṃ mahāmoggallānaṃ āmantesi –

这时，世尊对具寿大目犍连说：

“ete kho, moggallāna, sabrahmacārino heṭṭhāmigāramātupāsāde viharanti uddhatā unnaḷā capalā mukharā vikiṇṇavācā muṭṭhassatino asampajānā asamāhitā bhantacittā pākatindriyā. Gaccha, moggallāna, te bhikkhū saṃvejehī”ti.

“目犍连！那些同修梵行的住在鹿子母讲堂下面，他们掉举、傲慢、轻浮、多话、言语散乱、失念、不正知、心不安定、迷乱、诸根放逸。目犍连！去！去警醒那些比丘！”

“Evaṃ, bhante”ti

“是的，大德！”

kho āyasmā mahāmoggallāno bhagavato paṭissutvā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāresi [abhisaṅkharesi (syā. pī. ka.)] yathā pādaṅguṭṭhakena migāramātupāsādaṃ saṅkampesi sampakampesi sampacālesi.

具寿大目犍连回应世尊后，展现这样的神通行为，用脚趾让鹿子母讲堂摇动、震动、晃动。

Atha kho te bhikkhū saṃviggā lomahaṭṭhajātā ekamantaṃ aṭṭhaṃsu –

那时，那些比丘感到惊悚，汗毛直竖，站在一边说：

“acchariyaṃ vata, bho, abbhutaṃ vata, bho! Nivātañca vata ayañca migāramātupāsādo gambhīranemo sunikhāto acalo asampakampī, atha ca pana saṅkampito sampakampito sampacālito”ti!

“真是稀有啊！真是未曾有啊！这座鹿子母讲堂确实是无风的（建得好），地基很深，善于稳固，不动不摇，但它现在竟然摇动、震动、晃动了！”

Atha kho bhagavā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū bhagavā etadavoca –

这时，世尊来到那些比丘那里。到了之后，世尊对那些比丘说：

“kiṃ nu tumhe, bhikkhave, saṃviggā lomahaṭṭhajātā ekamantaṃ ṭhitā”ti?

“诸比丘！你们为什么感到惊悚，汗毛直竖，站在一边呢？”

“Acchariyaṃ, bhante, abbhutaṃ bhante! Nivātañca vata ayañca migāramātupāsādo gambhīranemo sunikhāto acalo asampakampī, atha ca pana saṅkampito sampakampito sampacālito”ti!

“真是稀有啊，大德！真是未曾有啊，大德！这座鹿子母讲堂确实是无风的，地基很深，善于稳固，不动不摇，但它现在竟然摇动、震动、晃动了！”

“Tumheva kho, bhikkhave, saṃvejetukāmena moggallānena bhikkhunā pādaṅguṭṭhakena migāramātupāsādo, saṅkampito sampakampito sampacālito. Taṃ kiṃ maññatha, bhikkhave, katamesaṃ dhammānaṃ bhāvitattā bahulīkatattā moggallāno bhikkhu evaṃmahiddhiko evaṃmahānubhāvo”ti?

“诸比丘！是目犍连比丘想要警醒你们，才用脚趾让鹿子母讲堂摇动、震动、晃动。 诸比丘！你们认为如何？是因为修习、多修习了哪些法，目犍连比丘才拥有如此大的神通、如此大的威力呢？”

“Bhagavaṃmūlakā no, bhante, dhammā, bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.

“大德！对我们来说，法以世尊为根本，以世尊为引导者，以世尊为归依处。善哉，大德！请世尊解释这番话的意义吧！从世尊那里听闻后，比丘们将会谨记受持。”

“Tena hi, bhikkhave, suṇātha. Catunnaṃ kho, bhikkhave, iddhipādānaṃ bhāvitattā bahulīkatattā moggallāno bhikkhu evaṃmahiddhiko evaṃmahānubhāvo. Katamesaṃ catunnaṃ?

“那么，诸比丘！你们要仔细听！诸比丘！正是因为修习、多修习了四种神足，目犍连比丘才拥有如此大的神通、如此大的威力。是哪四种呢？

Idha, bhikkhave, moggallāno bhikkhu

诸比丘！在这里，目犍连比丘：

chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti,

➊ 修习具备欲定和精勤之行的神足，

vīriyasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti,

➋ 修习具备精进定和精勤之行的神足，

cittasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti,

➌ 修习具备心定和精勤之行的神足，

vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti -

➍ 修习具备观定和精勤之行的神足。

‘iti me vīmaṃsā na ca atilīnā bhavissati, na ca atippaggahitā bhavissati; na ca ajjhattaṃ saṃkhittā bhavissati, na ca bahiddhā vikkhittā bhavissati’.

（他这样实践：）‘我的欲（或精进/心/观）将 ⓵ 不会太萎靡（过分松懈），⓶ 也不会太亢奋（过分心急）；⓷ 不会向内收缩（惛沉），⓸ 也不会向外散乱。’

Pacchāpuresaññī ca viharati – yathā pure tathā pacchā, yathā pacchā tathā pure; yathā adho tathā uddhaṃ yathā uddhaṃ tathā adho; yathā divā tathā rattiṃ, yathā rattiṃ tathā divā.

他安住于前后想：‘⓹ 后即是前，前即是后；⓺ 下即是上，上即是下；⓻ 白天即是夜晚，夜晚即是白天。’

Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti.

像这样，⓼ 他以敞开、不被缠缚的心，修习光明想（光耀之心）。

Imesaṃ kho, bhikkhave, catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā moggallāno bhikkhu evaṃmahiddhiko evaṃmahānubhāvo.

诸比丘！正是因为修习、多修习了这四种神足，目犍连比丘才拥有如此大的神通、如此大的威力。

Imesañca pana, bhikkhave, catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā moggallāno bhikkhu anekavihitaṃ iddhividhaṃ paccanubhoti –

诸比丘！也正是因为修习、多修习了这四种神足，目犍连比丘体验了各种神通威力——

（壹） 一身化多身、多身合一身

ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti;

‘能由一身化为多身，再由多身合为一身；

（贰） 显现与隐藏

āvibhāvaṃ tirobhāvaṃ

或显现、或隐藏；

（叁） 穿墙透壁过山

tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati seyyathāpi ākāse.

能穿墙、穿壁、穿山无碍，如同在虚空中行走；

（肆） 出没大地

Pathaviyāpi ummujjanimujjaṃ karoti seyyathāpi udake.

能在地中出没，如同在水中；

（伍） 水上行走

Udakepi abhijjamāne gacchati seyyathāpi pathaviyā.

能在水上行走而不沉没，如同在地上；

（陆） 空中飞行

Ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo.

能在空中盘腿而坐（或经行），如同飞鸟；

（柒） 手触日月

Imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmasati parimajjati.

能以手触摸、抚摸拥有如此大神通、大威力的日月；

（捌） 身至梵天界

Yāva brahmalokāpi kāyena vasaṃ vatteti.

乃至能用身体自由到达梵天界。’

imesañca pana, bhikkhave, catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā moggallāno bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti. Catutthaṃ.

再者，诸比丘！也正是因为修习、多修习了这四种神足，目犍连比丘通过灭尽诸漏，当下证得了无漏的心解脱、慧解脱，亲自证悟、成就并安住于其中。” 第四经。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/7. Iddhipādasaṃyutta 神足相应 (SN 51, 813-898)/7.2 Pāsādakampanavagga 鹿母殿震动品 (SN 51.11-20, 823-832)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.2.5 Uṇṇābhabrāhmaṇasutta 婆罗门 (SN 51.15, 827)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Uṇṇābhabrāhmaṇasuttaṃ

827. Evaṃ me sutaṃ –

如是我闻。

ekaṃ samayaṃ āyasmā ānando kosambiyaṃ viharati ghositārāme.

一时，具寿阿难住在拘睒弥城的瞿师罗园。

Atha kho uṇṇābho brāhmaṇo yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi.

这时，有位名叫优那婆的婆罗门来到具寿阿难那里。

Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.

到了之后，他与具寿阿难互相问候，说了些愉快且值得记忆的话后，坐在一边。

Ekamantaṃ nisinno kho uṇṇābho brāhmaṇo āyasmantaṃ ānandaṃ etadavoca –

坐在一边的优那婆婆罗门对具寿阿难说：

“kimatthiyaṃ nu kho, bho ānanda, samaṇe gotame brahmacariyaṃ vussatī”ti?

“朋友阿难！是为了什么目的，而在沙门乔达摩那里修习梵行呢？”

“Chandappahānatthaṃ kho, brāhmaṇa, bhagavati brahmacariyaṃ vussatī”ti.

“婆罗门！是为了断除欲（chanda），而在世尊那里修习梵行。”

“Atthi pana, bho ānanda, maggo atthi paṭipadā etassa chandassa pahānāyā”ti?

“朋友阿难！那么，要断除这欲，有道路、有方法吗？”

“Atthi kho, brāhmaṇa, maggo atthi paṭipadā etassa chandassa pahānāyā”ti.

“婆罗门！要断除欲，是有道路、有方法的。”

☼ 【断欲的道路与方法 ─➢ 修习四神足】

“Katamo pana, bho ānanda, maggo katamā paṭipadā etassa chandassa pahānāyā”ti?

“朋友阿难！要断除这欲，是哪条道路、哪种方法呢？”

“Idha, brāhmaṇa, bhikkhu

“婆罗门！在这里，有位比丘：

chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti,

⓵ 修习具备欲定和精勤之行的神足，

vīriyasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti,

⓶ 修习具备精进定和精勤之行的神足，

cittasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti,

⓷ 修习具备心定和精勤之行的神足，

vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti –

⓸ 修习具备观定和精勤之行的神足。

ayaṃ kho, brāhmaṇa, maggo ayaṃ paṭipadā etassa chandassa pahānāyā”ti.

婆罗门！这就是断除欲的道路，这就是断除欲的方法。”

“Evaṃ sante, bho ānanda, santakaṃ hoti no asantakaṃ. Chandeneva chandaṃ pajahissatīti – netaṃ ṭhānaṃ vijjati”.

“朋友阿难！如果这样的话，那就变成没有终点了，而不是有终点。想要用‘欲’来舍断‘欲’——这是不可能的。”

“Tena hi, brāhmaṇa, taññevettha paṭipucchissāmi. Yathā te khameyya tathā taṃ byākareyyāsi.

“那么，婆罗门！让我就此反问你，你觉得怎么合适就怎么回答。

Taṃ kiṃ maññasi, brāhmaṇa, ahosi te pubbe chando ‘ārāmaṃ gamissāmī’ti? Tassa te ārāmagatassa yo tajjo chando so paṭippassaddho”ti?

婆罗门！你认为如何？你以前曾有‘要去园林’的欲求，当你到达园林之后，那先前的欲求是否平息了呢？”

“Evaṃ, bho”.

“是的，朋友！”

“Ahosi te pubbe vīriyaṃ ‘ārāmaṃ gamissāmī’ti? Tassa te ārāmagatassa yaṃ tajjaṃ vīriyaṃ taṃ paṭippassaddhan”ti?

“你以前曾有‘要去园林’的精进，当你到达园林之后，那先前的精进是否平息了呢？”

“Evaṃ, bho”.

“是的，朋友！”

“Ahosi te pubbe cittaṃ ‘ārāmaṃ gamissāmī’ti? Tassa te ārāmagatassa yaṃ tajjaṃ cittaṃ taṃ paṭippassaddhan”ti?

“你以前曾有‘要去园林’的心念，当你到达园林之后，那先前的心念是否平息了呢？”

“Evaṃ, bho”.

“是的，朋友！”

“Ahosi te pubbe vīmaṃsā ‘ārāmaṃ gamissāmī’ti? Tassa te ārāmagatassa yā tajjā vīmaṃsā sā paṭippassaddhā”ti?

“你以前曾有‘要去园林’的思虑，当你到达园林之后，那先前的思虑是否平息了呢？”

“Evaṃ, bho”.

“是的，朋友！”

“Evameva kho, brāhmaṇa, yo so bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto,

“婆罗门！完全一样！那位已是阿罗汉、诸漏已尽、梵行已立、所作已办、卸下重担、得证己利、有结已尽、完全了悟而解脱的比丘，

tassa yo pubbe chando ahosi arahattappattiyā, arahattappatte [arahatte patte (sī. syā. kaṃ.)] yo tajjo chando so paṭippassaddho;

他以前曾有要证得阿罗汉果位的欲，当证得阿罗汉果位之后，那先前之欲就平息了；

yaṃ pubbe vīriyaṃ ahosi arahattappattiyā, arahattappatte yaṃ tajjaṃ vīriyaṃ taṃ paṭippassaddhaṃ;

他以前曾有要证得阿罗汉果位的精进，当证得阿罗汉果位之后，那先前之精进就平息了；

yaṃ pubbe cittaṃ ahosi arahattappattiyā, arahattappatte yaṃ tajjaṃ cittaṃ taṃ paṭippassaddhaṃ;

他以前曾有要证得阿罗汉果位的心念，当证得阿罗汉果位之后，那先前之心念就平息了；

yā pubbe vīmaṃsā ahosi arahattappattiyā, arahattappatte yā tajjā vīmaṃsā sā paṭippassaddhā.

他以前曾有要证得阿罗汉果位的观（思虑），当证得阿罗汉果位之后，那先前之观（思虑）就平息了。

Taṃ kiṃ maññasi, brāhmaṇa, iti evaṃ sante, santakaṃ vā hoti no asantakaṃ vā”ti?

婆罗门！你认为如何？如果这样，这（过程）是有终点的呢？还是没有终点的呢？”

“Addhā, bho ānanda, evaṃ sante, santakaṃ hoti no asantakaṃ.

“朋友阿难！如果这样，那确实是有终点的，不是没有终点。

Abhikkantaṃ, bho ānanda, abhikkantaṃ, bho ānanda! Seyyathāpi, bho ānanda, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti; evamevaṃ bhotā ānandena anekapariyāyena dhammo pakāsito. Esāhaṃ, bho ānanda, taṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ ānando dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Pañcamaṃ.

太好了！朋友阿难！太好了！朋友阿难！就像扶起摔倒的人，揭开遮蔽物，为迷路者指明道路，在黑暗中举起油灯，让有眼睛的人能看见东西一样；尊者阿难也同样以种种方式阐明了法。朋友阿难！我现在归依世尊乔达摩，归依法，归依比丘僧团。愿尊者阿难接受我为优婆塞，从今天起，终生归依！” 第五经。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/7. Iddhipādasaṃyutta 神足相应 (SN 51, 813-898)/7.2 Pāsādakampanavagga 鹿母殿震动品 (SN 51.11-20, 823-832)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.2.6 Paṭhamasamaṇabrāhmaṇasutta 沙门婆罗门之一 (SN 51.16, 828)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Paṭhamasamaṇabrāhmaṇasuttaṃ

828. “Ye hi keci, bhikkhave, atītamaddhānaṃ samaṇā vā brāhmaṇā vā mahiddhikā ahesuṃ mahānubhāvā, sabbe te catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā. Ye hi keci, bhikkhave, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā mahiddhikā bhavissanti mahānubhāvā, sabbe te catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā. Ye hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā mahiddhikā mahānubhāvā, sabbe te catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā.

“Katamesaṃ catunnaṃ? Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhi…pe… cittasamādhi…pe… vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. Ye hi keci, bhikkhave, atītamaddhānaṃ samaṇā vā brāhmaṇā vā mahiddhikā ahesuṃ mahānubhāvā, sabbe te imesaṃyeva catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā. Ye hi keci, bhikkhave, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā mahiddhikā bhavissanti mahānubhāvā, sabbe te imesaṃyeva catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā. Ye hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā mahiddhikā mahānubhāvā, sabbe te imesaṃyeva catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［一六］ 第六 沙门婆罗门（一）

二 “诸比丘！过去世的沙门、婆罗门中，凡是有大神通、大威德的，都是因为对这四神足修习、多修习的缘故。

三 诸比丘！未来世的沙门、婆罗门中，凡是有大神通、大威德的，都将是因为对这四神足修习、多修习的缘故。

四 诸比丘！现在世的沙门、婆罗门中，凡是有大神通、大威德的，都是因为对这四神足修习、多修习的缘故。

什么是四神足呢？

五 诸比丘！在此，有比丘修习欲定勤行成就的神足、修习精进定……心定……审察定勤行成就的神足。

六 诸比丘！过去世的诸沙门、婆罗门中，凡是有大神通、大威德的……未来世……现在世，凡是有大神通、大威德的，都是依靠对这四神足的修习、多修习的缘故。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/7. Iddhipādasaṃyutta 神足相应 (SN 51, 813-898)/7.2 Pāsādakampanavagga 鹿母殿震动品 (SN 51.11-20, 823-832)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.2.7 Dutiyasamaṇabrāhmaṇasutta 沙门婆罗门之二 (SN 51.17, 829)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Dutiyasamaṇabrāhmaṇasuttaṃ

829. “Ye hi keci, bhikkhave, atītamaddhānaṃ samaṇā vā brāhmaṇā vā anekavihitaṃ iddhividhaṃ paccanubhosuṃ – ekopi hutvā bahudhā ahesuṃ, bahudhāpi hutvā eko ahesuṃ; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamānā agamaṃsu, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ akaṃsu, seyyathāpi udake; udakepi abhijjamāne [abhijjamānā (sī. pī. ka.)] agamaṃsu, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamiṃsu, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasiṃsu [parāmasiṃsu (syā. kaṃ. ka.)] parimajjiṃsu; yāva brahmalokāpi kāyena vasaṃ vattesuṃ, sabbe te catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā.

“Ye hi keci, bhikkhave, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā anekavihitaṃ iddhividhaṃ paccanubhossanti – ekopi hutvā bahudhā bhavissanti, bahudhāpi hutvā eko bhavissanti; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamānā gamissanti, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karissanti, seyyathāpi udake; udakepi abhijjamāne gamissanti, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamissanti, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasissanti parimajjissanti; yāva brahmalokāpi kāyena vasaṃ vattissanti, sabbe te catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā.

“Ye hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā anekavihitaṃ iddhividhaṃ paccanubhonti – ekopi hutvā bahudhā honti, bahudhāpi hutvā eko honti; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamānā gacchanti, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karonti, seyyathāpi udake; udakepi abhijjamāne gacchanti, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamanti, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasanti [parāmasanti (syā. kaṃ.)] parimajjanti; yāva brahmalokāpi kāyena vasaṃ vattenti, sabbe te catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattāti.

“Katamesaṃ catunnaṃ? Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhi…pe… cittasamādhi…pe… vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. Ye hi keci, bhikkhave, atītamaddhānaṃ samaṇā vā brāhmaṇā vā anekavihitaṃ iddhividhaṃ paccanubhosuṃ – ekopi hutvā bahudhā ahesuṃ…pe… yāva brahmalokāpi kāyena vasaṃ vattesuṃ, sabbe te imesaṃyeva catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā.

“Ye hi keci, bhikkhave, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā anekavihitaṃ iddhividhaṃ paccanubhossanti – ekopi hutvā bahudhā bhavissanti…pe… yāva brahmalokāpi kāyena vasaṃ vattissanti, sabbe te imesaṃyeva catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā.

“Ye hi keci bhikkhave etarahi samaṇā vā brāhmaṇā vā anekavihitaṃ iddhividhaṃ paccanubhonti – ekopi hutvā bahudhā honti…pe… yāva brahmalokāpi kāyena vasaṃ vattenti, sabbe te imesaṃyeva catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā”ti. Sattamaṃ.

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［一七］ 第七 沙门婆罗门（二）

二 “诸比丘！过去世的沙门、婆罗门中，凡是体验过各种神通变化的：从一个身体变成多个身体、从多个身体变成一个身体；或者显现，或者隐藏；穿墙过壁、穿山越崖没有障碍，如同在虚空中；在大地中出没如同在水中、在水上行走不沉没如同在地上；在虚空中盘腿而坐如同飞鸟；有大神通、大威德，能用手触摸日月；乃至用身体的力量影响到梵天世界；都是因为对这四神足修习、多修习的缘故。

三 诸比丘！未来世的沙门、婆罗门中，凡是将会体验各种神通变化的：从一个身体变成多个身体、从多个身体变成一个身体；或者显现，或者隐藏：穿墙过壁、穿山越崖没有障碍如同在虚空中；在大地中出没如同在水中、在水上行走不沉没如同在地上；在虚空中盘腿而坐如同飞鸟；有大神通、大威德，能用手触摸日月；乃至用身体的力量影响到梵天世界；都将是因为对这四神足修习、多修习的缘故。

四 诸比丘！现在世的沙门、婆罗门中，凡是正在体验各种神通变化的：从一个身体变成多个身体、从多个身体变成一个身体；或者显现，或者隐藏；穿墙过壁、穿山越崖没有障碍如同在虚空中；在大地中出没如同在水中；在水上行走不沉没如同在地上；在虚空中盘腿而坐如同飞鸟；有大神通、大威德，能用手触摸日月；乃至用身体的力量影响到梵天世界；都是因为对这四神足修习、多修习的缘故。

什么是四神足呢？

五 诸比丘！在此，有比丘修习欲定勤行成就的神足、修习精进定……心定……审察定勤行成就的神足。

六 诸比丘！过去世的沙门、婆罗门，凡是体验过各种神通变化的……未来世的……现在世的：都是因为对这四神足修习、多修习的缘故。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/7. Iddhipādasaṃyutta 神足相应 (SN 51, 813-898)/7.2 Pāsādakampanavagga 鹿母殿震动品 (SN 51.11-20, 823-832)”

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【经名】 7.2.8 Bhikkhusutta 比丘 (SN 51.18, 830)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Bhikkhusuttaṃ

830. “Catunnaṃ, bhikkhave, iddhipādānaṃ bhāvitattā bahulīkatattā bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.

“Katamesaṃ catunnaṃ? Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhi…pe… cittasamādhi…pe… vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. Imesaṃ kho, bhikkhave, catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti. Aṭṭhamaṃ.

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［一八］ 第八 比丘

二 “诸比丘！比丘对四神足修习、多修习的缘故，就能通过诸漏的尽除，达到无漏的心解脱、慧解脱，在当下法中，自己证知、实现，圆满安住。什么是四神足呢？

三 诸比丘！在此，有比丘修习欲定勤行成就的神足，修习精进定……心定……审察定勤行成就的神足。

诸比丘！比丘对这四神足修习、多修习的缘故，就能通过诸漏的尽除，达到无漏的心解脱、慧解脱，在当下法中，自己证知、实现，圆满安住。”

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☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/7. Iddhipādasaṃyutta 神足相应 (SN 51, 813-898)/7.2 Pāsādakampanavagga 鹿母殿震动品 (SN 51.11-20, 823-832)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.2.9 Iddhādidesanāsutta 说示 (SN 51.19, 831)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Iddhādidesanāsuttaṃ

831. “Iddhiṃ vo, bhikkhave, desessāmi iddhipādañca iddhipādabhāvanañca iddhipādabhāvanāgāminiñca paṭipadaṃ. Taṃ suṇātha.

“Katamā ca, bhikkhave, iddhi? Idha, bhikkhave, bhikkhu anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti…pe… yāva brahmalokāpi kāyena vasaṃ vatteti – ayaṃ vuccati, bhikkhave, iddhi.

“Katamo ca, bhikkhave, iddhipādo? Yo so, bhikkhave, maggo yā paṭipadā iddhilābhāya iddhipaṭilābhāya saṃvattati – ayaṃ vuccati, bhikkhave, iddhipādo.

“Katamā ca, bhikkhave, iddhipādabhāvanā? Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhi…pe… cittasamādhi …pe… vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti – ayaṃ vuccati, bhikkhave, iddhipādabhāvanā.

“Katamā ca, bhikkhave, iddhipādabhāvanāgāminī paṭipadā? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi – ayaṃ vuccati, bhikkhave, iddhipādabhāvanāgāminī paṭipadā”ti. Navamaṃ.

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［一九］ 第九 说示

二 “诸比丘！为你们说示神通力与神通足，以及导向神通足修习的道路，请仔细听。

三 诸比丘！什么是神通力呢？

诸比丘！在此，有比丘体验各种神通变化：从一个身体变成多个身体……乃至……用身体的力量影响到梵天世界。

诸比丘！这被称为神通力。

四 诸比丘！什么是神通足呢？

诸比丘！那导向获得神通力、成就神通力的道路、途径。

诸比丘！这被称为神通足。

五 诸比丘！什么是神通足的修习呢？

诸比丘！在此，有比丘修习欲定勤行成就的神足、修习精进定……心定……审察定勤行成就的神足。

诸比丘！这被称为神通足的修习。

六 诸比丘！什么是导向神通足修习的道路呢？

就是这八圣道，即：正见、正思维、正语、正业、正命、正精进、正念、正定。

诸比丘！这被称为导向神通足修习的道路。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/7. Iddhipādasaṃyutta 神足相应 (SN 51, 813-898)/7.2 Pāsādakampanavagga 鹿母殿震动品 (SN 51.11-20, 823-832)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.2.10 Vibhaṅgasutta 四神足分解 (SN 51.20, 832)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Vibhaṅgasuttaṃ

☼ 【四神足 ─➢ 修习要点】

832. “Cattārome, bhikkhave, iddhipādā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā.

“诸比丘！对四神足修习、多修习，就会有大果报、大利益。

Kathaṃ bhāvitā ca, bhikkhave, cattāro iddhipādā kathaṃ bahulīkatā mahapphalā honti mahānisaṃsā?

诸比丘！如何对四神足修习、多修习，才能有大果报、大利益呢？

☆ chanda-samādhi-padhāna-saṅkhāra-samannāgataṃ 具足（samannāgata 成就）欲定（chanda-samādhi 欲灭）胜行（padhāna-saṅkhāra） ➾ 修习（bhāveti）具足欲定胜行之神足（iddhipāda） ➾ 修习具足欲定、成就欲灭胜行之神足！

Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti – ‘iti me chando na ca atilīno bhavissati, na ca atippaggahito bhavissati, na ca ajjhattaṃ saṃkhitto bhavissati, na ca bahiddhā vikkhitto bhavissati’.

诸比丘！在此，有比丘，

【一】修习具足欲定、胜行成就的神足，要这样：‘我的意欲 ① 不过于松弛，② 不过于策励，③ 于内不沉滞，④ 于外不散乱。’

Pacchāpuresaññī ca viharati – ‘yathā pure tathā pacchā, yathā pacchā tathā pure; yathā adho tathā uddhaṃ, yathā uddhaṃ tathā adho; yathā divā tathā rattiṃ yathā rattiṃ tathā divā’.

安住于前后想：‘⑤ 前如后，后如前；⑥ 下如上，上如下；⑦ 昼如夜，夜如昼。’

Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti.

像这样 ⑧ 以开放、无束缚的心，修习光明的心。

☆ vīriya-samādhi-padhāna-saṅkhāra-samannāgataṃ 具足（samannāgata 成就）勤定（vīriya-samādhi 勤灭）胜行（padhāna-saṅkhāra） ➾ 修习（bhāveti）具足勤定胜行之神足（iddhipāda） ➾ 修习具足勤定、成就勤灭胜行之神足！

Vīriyasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti…pe…

【二】修习具足精进定、胜行成就的神足，要这样：‘我的精进 ① 不过于松弛，② 不过于策励，③ 于内不沉滞，④ 于外不散乱。’

安住于前后想：‘⑤ 前如后，后如前；⑥ 下如上，上如下；⑦ 昼如夜，夜如昼。’

像这样 ⑧ 以开放、无束缚的心，修习光明的心。

☆ citta-samādhi-padhāna-saṅkhāra-samannāgataṃ 具足（samannāgata 成就）心定（citta-samādhi 心灭）胜行（padhāna-saṅkhāra） ➾ 修习（bhāveti）具足心定胜行之神足（iddhipāda） ➾ 修习具足心定、成就心灭胜行之神足！

cittasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti…pe…

【三】 修习具足心定、胜行成就的神足，要这样：‘我的心 ① 不过于松弛，② 不过于策励，③ 于内不沉滞，④ 于外不散乱。’

安住于前后想：‘⑤ 前如后，后如前；⑥ 下如上，上如下；⑦ 昼如夜，夜如昼。’

像这样 ⑧ 以开放、无束缚的心，修习光明的心。

☆ vīmaṃsā-samādhi-padhāna-saṅkhāra-samannāgataṃ 具足（samannāgata 成就）观定（vīmaṃsā-samādhi 观灭）胜行（padhāna-saṅkhāra） ➾ 修习（bhāveti）具足观定胜行之神足（iddhipāda） ➾ 修习具足观定、成就观灭胜行之神足！

vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti – ‘iti me vīmaṃsā na ca atilīnā bhavissati, na ca atippaggahitā bhavissati, na ca ajjhattaṃ saṃkhittā bhavissati, na ca bahiddhā vikkhittā bhavissati’.

【四】修习具足审察定、胜行成就的神足，要这样：‘我的审察 ① 不过于松弛，② 不过于策励，③ 于内不沉滞，④ 于外不散乱。’

Pacchāpuresaññī ca viharati – ‘yathā pure tathā pacchā, yathā pacchā tathā pure; yathā adho tathā uddhaṃ, yathā uddhaṃ tathā adho; yathā divā tathā rattiṃ, yathā rattiṃ tathā divā’.

安住于前后想：‘⑤ 前如后，后如前；⑥ 下如上，上如下；⑦ 昼如夜，夜如昼。’

Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti.

像这样 ⑧ 以开放、无束缚的心，修习光明的心。

I. 修习欲神足要点

Katamo ca, bhikkhave, atilīno chando?

诸比丘！⓵ 什么是：‘意欲过于松弛？’

Yo, bhikkhave, chando kosajjasahagato kosajjasampayutto – ayaṃ vuccati, bhikkhave, atilīno chando.

诸比丘！指意欲伴随着懈怠、与懈怠相应。

诸比丘！这被称为：‘意欲过于松弛。’

Katamo ca, bhikkhave, atippaggahito chando?

诸比丘！⓶ 什么是：‘意欲过于策励？’

Yo, bhikkhave, chando uddhaccasahagato uddhaccasampayutto – ayaṃ vuccati, bhikkhave, atippaggahito chando.

诸比丘！指意欲伴随着掉举、与掉举相应。

诸比丘！这被称为：‘意欲过于策励。’

Katamo ca, bhikkhave, ajjhattaṃ saṃkhitto chando?

诸比丘！⓷ 什么是：‘意欲于内沉滞？’

Yo, bhikkhave, chando thinamiddhasahagato thinamiddhasampayutto – ayaṃ vuccati, bhikkhave, ajjhattaṃ saṃkhitto chando.

诸比丘！指意欲伴随着昏沉睡眠、与昏沉睡眠相应。

诸比丘！这被称为：‘意欲于内沉滞。’

Katamo ca, bhikkhave, bahiddhā vikkhitto chando?

诸比丘！⓸ 什么是：‘意欲于外散乱？’

Yo, bhikkhave, chando bahiddhā pañca kāmaguṇe ārabbha anuvikkhitto anuvisaṭo – ayaṃ vuccati, bhikkhave, bahiddhā vikkhitto chando.

诸比丘！指意欲缘于外在的五种欲妙而散乱、散漫。

诸比丘！这被称为：‘意欲于外散乱。’

Kathañca, bhikkhave, bhikkhu pacchāpuresaññī ca viharati – yathā pure tathā pacchā, yathā pacchā tathā pure?

诸比丘！⓹ 什么是：‘比丘安住于前后想，前如后、后如前？’

Idha, bhikkhave, bhikkhuno pacchāpuresaññā suggahitā hoti sumanasikatā sūpadhāritā suppaṭividdhā paññāya.

诸比丘！在此，比丘对前后一致的认知，善把握、善作意、善安住、以慧善通达。

Evaṃ kho, bhikkhave, bhikkhu pacchāpuresaññī ca viharati – yathā pure tathā pacchā, yathā pacchā tathā pure.

诸比丘！这样就是：‘比丘安住于前后想，前如后、后如前。’

Kathañca, bhikkhave, bhikkhu yathā adho tathā uddhaṃ, yathā uddhaṃ tathā adho viharati?

诸比丘！⓺ 什么是：‘比丘安住于下如上、上如下？’

Idha, bhikkhave, bhikkhu imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati –

诸比丘！在此，有比丘观察这个从脚底向上、从头顶向下、以皮肤为边界、充满各种不净物的身体：

‘atthi imasmiṃ kāye ① kesā ② lomā ③ nakhā ④ dantā ⑤ taco ⑥ maṃsaṃ ⑦ nhāru ⑧ aṭṭhi ⑨ aṭṭhimiñjaṃ ⑩ vakkaṃ ⑪ hadayaṃ ⑫ yakanaṃ ⑬ kilomakaṃ ⑭ pihakaṃ ⑮ papphāsaṃ ⑯ antaṃ ⑰ antaguṇaṃ ⑱ udariyaṃ ⑲ karīsaṃ ㉑ pittaṃ ㉒ semhaṃ ㉓ pubbo ㉔ lohitaṃ ㉕ sedo ㉖ medo ㉗ assu ㉘ vasā ㉙ kheḷo ㉚ siṅghāṇikā ㉛ lasikā ㉜ muttan’ti.

此身中有：‘① 发、② 毛、③ 爪、④ 齿、⑤ 皮、⑥ 肉、⑦ 筋、⑧ 骨、⑨ 骨髓、⑩ 肾、⑪ 心脏、⑫ 肝、⑬ 肋膜、⑭ 脾、⑮ 肺、⑯ 肠、⑰ 肠间膜、⑱ 胃中物、⑲ 粪便、（⑳ 脑）、㉑ 胆汁、㉒ 痰、㉓ 脓、㉔ 血、㉕ 汗、㉖ 脂肪、㉗ 泪、㉘ 油脂、㉙ 唾液、㉚ 鼻涕、㉛ 关节滑液、㉜ 尿。’

Evaṃ kho, bhikkhave, bhikkhu yathā adho tathā uddhaṃ, yathā uddhaṃ tathā adho viharati.

诸比丘！这样就是：‘比丘安住于下如上、上如下。’

Kathañca, bhikkhave, bhikkhu yathā divā tathā rattiṃ, yathā rattiṃ tathā divā viharati?

诸比丘！⓻ 什么是：‘比丘安住于昼如夜、夜如昼？’

☆ 【自灯明，法灯明】 ─➢ attadīpā 自（atta）灯明（dīpā），dhammadīpā 法（dhamma）灯明（dīpā） ➾ 自修光明想、入出息念，以现证法，为所依处，圆满明与解脱。 ～合诵经 (DN 33, 307)，四神足分解 (SN 51.20)；【明与解脱】 ─➢ 入出息念经 (MN 118)，阿难之一 (SN 54.13)，比丘之二 (SN 54.16)。

Idha, bhikkhave, bhikkhu yehi ākārehi yehi liṅgehi yehi nimittehi divā chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, so tehi ākārehi tehi liṅgehi tehi nimittehi rattiṃ chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti;

诸比丘！在此，有比丘白天以何种行相、特征、标记修习具足欲定胜行成就的神足，夜晚也以那些行相、特征、标记修习具足欲定胜行成就的神足；

yehi vā pana ākārehi yehi liṅgehi yehi nimittehi rattiṃ chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, so tehi ākārehi tehi liṅgehi tehi nimittehi divā chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.

或者，夜晚以何种行相、特征、标记修习具足欲定胜行成就的神足，白天也以那些行相、特征、标记修习具足欲定胜行成就的神足。

Evaṃ kho, bhikkhave, bhikkhu yathā divā tathā rattiṃ, yathā rattiṃ tathā divā viharati.

诸比丘！这样就是：‘比丘安住于昼如夜、夜如昼。’

Kathañca, bhikkhave, bhikkhu vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti?

诸比丘！⓼ 什么是：‘比丘以开放、无束缚的心，修习光明的心？’

Idha, bhikkhave, bhikkhuno ālokasaññā suggahitā hoti divāsaññā svādhiṭṭhitā.

诸比丘！在此，有比丘善把握光明想，善确立白昼想。

Evaṃ kho, bhikkhave, bhikkhu vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti.

诸比丘！这样就是：‘比丘以开放、无束缚的心，修习光明的心。’

II. 修习勤神足要点

Katamañca, bhikkhave, atilīnaṃ vīriyaṃ?

诸比丘！⓵ 什么是：‘精进过于松弛？’

Yaṃ, bhikkhave, vīriyaṃ kosajjasahagataṃ kosajjasampayuttaṃ – idaṃ vuccati, bhikkhave, atilīnaṃ vīriyaṃ.

诸比丘！指精进伴随着懈怠、与懈怠相应。

诸比丘！这被称为：‘精进过于松弛。’

Katamañca, bhikkhave, atippaggahitaṃ vīriyaṃ?

诸比丘！⓶ 什么是：‘精进过于策励？’

Yaṃ, bhikkhave, vīriyaṃ uddhaccasahagataṃ uddhaccasampayuttaṃ – idaṃ vuccati, bhikkhave, atippaggahitaṃ vīriyaṃ.

诸比丘！指精进伴随着掉举、与掉举相应。

诸比丘！这被称为：‘精进过于策励。’

Katamañca, bhikkhave, ajjhattaṃ saṃkhittaṃ vīriyaṃ?

诸比丘！⓷ 什么是：‘精进于内沉滞？’

Yaṃ, bhikkhave, vīriyaṃ thinamiddhasahagataṃ thinamiddhasampayuttaṃ – idaṃ vuccati, bhikkhave, ajjhattaṃ saṃkhittaṃ vīriyaṃ.

诸比丘！指精进伴随着昏沉睡眠、与昏沉睡眠相应。

诸比丘！这被称为：‘精进于内沉滞。’

Katamañca, bhikkhave, bahiddhā vikkhittaṃ vīriyaṃ?

诸比丘！⓸ 什么是：‘精进于外散乱？’

Yaṃ, bhikkhave, vīriyaṃ bahiddhā pañca kāmaguṇe ārabbha anuvikkhittaṃ anuvisaṭaṃ – idaṃ vuccati, bhikkhave, bahiddhā vikkhittaṃ vīriyaṃ…pe….

诸比丘！指精进缘于外在的五种欲妙而散乱、散漫。

诸比丘！这被称为：‘精进于外散乱。’…（省略）…

诸比丘！⓹ 什么是：‘比丘安住于前后想，前如后、后如前？’

诸比丘！在此，有比丘对前后一致的认知，善把握、善作意、善安住、以慧善通达。

诸比丘！这样就是：‘比丘安住于前后想，前如后、后如前。’

诸比丘！⓺ 什么是：‘比丘安住于下如上、上如下？’

诸比丘！在此，有比丘观察这个从脚底向上、从头顶向下、以皮肤为边界、充满各种不净物的身体，

此身中有：‘① 发、② 毛、③ 爪、④ 齿、⑤ 皮、⑥ 肉、⑦ 筋、⑧ 骨、⑨ 骨髓、⑩ 肾、⑪ 心脏、⑫ 肝、⑬ 肋膜、⑭ 脾、⑮ 肺、⑯ 肠、⑰ 肠间膜、⑱ 胃中物、⑲ 粪便、（⑳ 脑）、㉑ 胆汁、㉒ 痰、㉓ 脓、㉔ 血、㉕ 汗、㉖ 脂肪、㉗ 泪、㉘ 油脂、㉙ 唾液、㉚ 鼻涕、㉛ 关节滑液、㉜ 尿。’

诸比丘！这样就是：‘比丘安住于下如上、上如下。’

诸比丘！⓻ 什么是：‘比丘安住于昼如夜、夜如昼？’

诸比丘！在此，有比丘白天以何种行相、特征、标记修习具足精进定胜行成就的神足，夜晚也以那些行相、特征、标记修习具足精进定胜行成就的神足。

夜晚以何种行相、特征、标记修习具足精进定胜行成就的神足，白天也以那些行相、特征、标记修习具足精进定胜行成就的神足。

诸比丘！这样就是：‘比丘安住于昼如夜、夜如昼。’

Kathañca, bhikkhave, bhikkhu vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti?

诸比丘！⓼ 什么是：‘比丘以开放、无束缚的心，修习光明的心？’

Idha, bhikkhave, bhikkhuno ālokasaññā suggahitā hoti divāsaññā svādhiṭṭhitā.

诸比丘！在此，有比丘善把握光明想、善确立白昼想。

Evaṃ kho, bhikkhave, bhikkhu vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti.

诸比丘！这样就是：‘比丘以开放、无束缚的心，修习光明的心。’

III. 修习心神足要点

Katamañca, bhikkhave, atilīnaṃ cittaṃ?

诸比丘！⓵ 什么是：‘心过于松弛？’

Yaṃ, bhikkhave, cittaṃ kosajjasahagataṃ kosajjasampayuttaṃ – idaṃ vuccati, bhikkhave, atilīnaṃ cittaṃ.

诸比丘！指心伴随着懈怠、与懈怠相应。

诸比丘！这被称为：‘心过于松弛。’

Katamañca, bhikkhave, atippaggahitaṃ cittaṃ?

诸比丘！⓶ 什么是：‘心过于策励？’

Yaṃ, bhikkhave, cittaṃ uddhaccasahagataṃ uddhaccasampayuttaṃ – idaṃ vuccati, bhikkhave, atippaggahitaṃ cittaṃ.

诸比丘！指心伴随着掉举、与掉举相应。

诸比丘！这被称为：‘心过于策励。’

Katamañca, bhikkhave, ajjhattaṃ saṃkhittaṃ cittaṃ?

诸比丘！⓷ 什么是：‘心于内沉滞？’

Yaṃ, bhikkhave, cittaṃ thinamiddhasahagataṃ thinamiddhasampayuttaṃ – idaṃ vuccati, bhikkhave, ajjhattaṃ saṃkhittaṃ cittaṃ.

诸比丘！指心伴随着昏沉睡眠、与昏沉睡眠相应。

诸比丘！这被称为：‘心于内沉滞。’

Katamañca, bhikkhave, bahiddhā vikkhittaṃ cittaṃ?

诸比丘！⓸ 什么是：‘心于外散乱？’

Yaṃ, bhikkhave, cittaṃ bahiddhā pañca kāmaguṇe ārabbha anuvikkhittaṃ anuvisaṭaṃ – idaṃ vuccati, bhikkhave, bahiddhā vikkhittaṃ cittaṃ…pe…

诸比丘！指心缘于外在的五种欲妙而散乱、散漫。

诸比丘！这被称为：‘心于外散乱。’…（省略）…

诸比丘！⓹ 什么是：‘比丘安住于前后想，前如后、后如前？’

诸比丘！在此，有比丘对前后一致的认知，善把握、善作意、善安住、以慧善通达。

诸比丘！这样就是：‘比丘安住于前后想，前如后、后如前。’

诸比丘！⓺ 什么是：‘比丘安住于下如上、上如下？’

诸比丘！在此，有比丘观察这个从脚底向上、从头顶向下、以皮肤为边界、充满各种不净物的身体，

此身中有：‘① 发、② 毛、③ 爪、④ 齿、⑤ 皮、⑥ 肉、⑦ 筋、⑧ 骨、⑨ 骨髓、⑩ 肾、⑪ 心脏、⑫ 肝、⑬ 肋膜、⑭ 脾、⑮ 肺、⑯ 肠、⑰ 肠间膜、⑱ 胃中物、⑲ 粪便、（⑳ 脑）、㉑ 胆汁、㉒ 痰、㉓ 脓、㉔ 血、㉕ 汗、㉖ 脂肪、㉗ 泪、㉘ 油脂、㉙ 唾液、㉚ 鼻涕、㉛ 关节滑液、㉜ 尿。’

诸比丘！这样就是：‘比丘安住于下如上、上如下。’

诸比丘！⓻ 什么是：‘比丘安住于昼如夜、夜如昼？’

诸比丘！在此有比丘，白天以何种行相、特征、标记修习具足心定胜行成就的神足，夜晚也以那些行相、特征、标记修习具足心定胜行成就的神足。夜晚以何种行相、特征、标记修习具足心定胜行成就的神足，白天也以那些行相、特征、标记修习具足心定胜行成就的神足。

诸比丘！这样就是：‘比丘安住于昼如夜、夜如昼。’

诸比丘！⓼ 什么是：‘比丘以开放、无束缚的心，修习光明的心？’

诸比丘！在此，有比丘善把握光明想、善确立白昼想。

evaṃ kho, bhikkhave, bhikkhu vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti.

诸比丘！这样就是：‘比丘以开放、无束缚的心，修习光明的心。’

IV. 修习观神足要点

Katamā ca, bhikkhave, atilīnā vīmaṃsā?

诸比丘！⓵ 什么是：‘审察过于松弛？’

Yā, bhikkhave, vīmaṃsā kosajjasahagatā kosajjasampayuttā – ayaṃ vuccati, bhikkhave, atilīnā vīmaṃsā.

诸比丘！指审察伴随着懈怠、与懈怠相应。

诸比丘！这被称为：‘审察过于松弛。’

Katamā ca, bhikkhave, atippaggahitā vīmaṃsā?

诸比丘！⓶ 什么是：‘审察过于策励？’

Yā, bhikkhave, vīmaṃsā uddhaccasahagatā uddhaccasampayuttā – ayaṃ vuccati, bhikkhave, atippaggahitā vīmaṃsā.

诸比丘！指审察伴随着掉举、与掉举相应。

诸比丘！这被称为：‘审察过于策励。’

Katamā ca, bhikkhave, ajjhattaṃ saṃkhittā vīmaṃsā?

诸比丘！⓷ 什么是：‘审察于内沉滞？’

Yā, bhikkhave, vīmaṃsā thinamiddhasahagatā thinamiddhasampayuttā – ayaṃ vuccati, bhikkhave, ajjhattaṃ saṃkhittā vīmaṃsā.

诸比丘！指审察伴随着昏沉睡眠、与昏沉睡眠相应。

诸比丘！这被称为：‘审察于内沉滞。’

Katamā ca, bhikkhave, bahiddhā vikkhittā vīmaṃsā?

诸比丘！⓸ 什么是：‘审察于外散乱？’

Yā, bhikkhave, vīmaṃsā bahiddhā pañca kāmaguṇe ārabbha anuvikkhittā anuvisaṭā – ayaṃ vuccati, bhikkhave, bahiddhā vikkhittā vīmaṃsā…pe…

诸比丘！指审察缘于外在的五种欲妙而散乱、散漫。

诸比丘！这被称为：‘审察于外散乱。’…（省略）…

诸比丘！⓹ 什么是：‘比丘安住于前后想，前如后、后如前？’

诸比丘！在此，有比丘对前后一致的认知，善把握、善作意、善安住、以慧善通达。

诸比丘！这样就是：‘比丘安住于前后想，前如后、后如前。’

诸比丘！⓺ 什么是：‘比丘安住于下如上、上如下？’

诸比丘！在此，有比丘观察这个从脚底向上、从头顶向下、以皮肤为边界、充满各种不净物的身体，

此身中有：‘① 发、② 毛、③ 爪、④ 齿、⑤ 皮、⑥ 肉、⑦ 筋、⑧ 骨、⑨ 骨髓、⑩ 肾、⑪ 心脏、⑫ 肝、⑬ 肋膜、⑭ 脾、⑮ 肺、⑯ 肠、⑰ 肠间膜、⑱ 胃中物、⑲ 粪便、（⑳ 脑）、㉑ 胆汁、㉒ 痰、㉓ 脓、㉔ 血、㉕ 汗、㉖ 脂肪、㉗ 泪、㉘ 油脂、㉙ 唾液、㉚ 鼻涕、㉛ 关节滑液、㉜ 尿。’

诸比丘！这样就是：‘比丘安住于下如上、上如下。’

诸比丘！⓻ 什么是：‘比丘安住于昼如夜、夜如昼？’

诸比丘！在此有比丘，白天以何种行相、特征、标记修习具足审察定胜行成就的神足，夜晚也以那些行相、特征、标记修习具足审察定胜行成就的神足。夜晚以何种行相、特征、标记修习具足审察定胜行成就的神足，白天也以那些行相、特征、标记修习具足审察定胜行成就的神足。

诸比丘！这样就是：‘比丘安住于昼如夜、夜如昼。’

诸比丘！⓼ 什么是：‘比丘以开放、无束缚的心，修习光明的心？’

诸比丘！在此，有比丘善把握光明想、善确立白昼想。

evaṃ kho, bhikkhave, bhikkhu vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti.

诸比丘！这样就是：‘比丘以开放、无束缚的心，修习光明的心。’

Evaṃ bhāvitā kho, bhikkhave, cattāro iddhipādā evaṃ bahulīkatā mahapphalā honti mahānisaṃsā.

诸比丘！对四神足像这样修习、对四神足像这样多修习，就会有大果报、大利益。

Evaṃ bhāvitesu kho, bhikkhave, bhikkhu catūsu iddhipādesu evaṃ bahulīkatesu, anekavihitaṃ iddhividhaṃ paccanubhoti –

诸比丘！比丘对四神足像这样修习、像这样多修习时，就能体验各种神通变化：

ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti…pe… yāva brahmalokāpi kāyena vasaṃ vatteti.

从一个身体变成多个身体，从多个身体变成一个身体，或者显现、或者隐藏、穿墙、透壁、没有障碍；

穿过山，恰如行走在空中；

在大地中出没，恰如行走在水中；

在水上行走不沉没，恰如行走在地上；

在虚空中盘腿而坐、行走，恰如有翅膀的鸟；

他有如此大的神通力，有如此大的威力，能够用手触摸、把握日月，用身体可以到达梵天世界。

Evaṃ bhāvitesu kho, bhikkhave, bhikkhu catūsu iddhipādesu evaṃ bahulīkatesu, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti. Dasamaṃ.

诸比丘！对这四神足像这样修习、像这样多修习时，就能通过诸漏的尽除，达到无漏的心解脱、慧解脱，在当下法中，自己证知、实现，圆满安住。”

☸---------------------------------------------------------------------

六神通也可详细解说。

Pāsādakampanavaggo dutiyo.

鹿母殿震动品（终）

Tassuddānaṃ –

此品之摄颂曰：

Pubbaṃ mahapphalaṃ chandaṃ, moggallānañca uṇṇābhaṃ;

前与大果欲 目犍连婆罗门

Dve samaṇabrāhmaṇā bhikkhu, desanā vibhaṅgena cāti.

沙门婆罗门 比丘与说示 分别共为十

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/7. Iddhipādasaṃyutta 神足相应 (SN 51, 813-898)/7.3 Ayoguḷavagga 铁丸品 (SN 51.21-32, 833-844)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.3.1 Maggasutta 道 (SN 51.21, 833)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Ayoguḷavaggo

1. Maggasuttaṃ

833. Sāvatthinidānaṃ. “Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – ‘ko nu kho maggo, kā paṭipadā iddhipādabhāvanāyā’ti? Tassa mayhaṃ, bhikkhave, etadahosi – ‘idha bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti – iti me chando na ca atilīno bhavissati, na ca atippaggahito bhavissati, na ca ajjhattaṃ saṃkhitto bhavissati, na ca bahiddhā vikkhitto bhavissati. Pacchāpuresaññī ca viharati – yathā pure tathā pacchā, yathā pacchā tathā pure; yathā adho tathā uddhaṃ, yathā uddhaṃ tathā adho; yathā divā tathā rattiṃ, yathā rattiṃ tathā divā. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti. Vīriyasamādhi…pe… cittasamādhi…pe… vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti – iti me vīmaṃsā na ca atilīnā bhavissati, na ca atippaggahitā bhavissati, na ca ajjhattaṃ saṃkhittā bhavissati, na ca bahiddhā vikkhittā bhavissati. Pacchāpuresaññī ca viharati – yathā pure tathā pacchā, yathā pacchā tathā pure; yathā adho tathā uddhaṃ, yathā uddhaṃ tathā adho; yathā divā tathā rattiṃ yathā rattiṃ tathā divā’ – iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti.

“Evaṃ bhāvitesu kho, bhikkhave, bhikkhu catūsu iddhipādesu evaṃ bahulīkatesu anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti…pe… yāva brahmalokāpi kāyena vasaṃ vatteti. Evaṃ bhāvitesu kho, bhikkhave, bhikkhu catūsu iddhipādesu evaṃ bahulīkatesu, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti. Paṭhamaṃ.

(Chapi abhiññāyo vitthāretabbā).

☸---------------------------------------------------------------------

第三 铁丸品

［二一］ 第一 道

一 舍卫城因缘。

二 “诸比丘！我先前尚未完全觉悟、现等觉，还是菩萨时，曾经这样想：

“究竟什么是道路，什么是途径，可以用来修习神通足呢？”

诸比丘！那时，我这样想：

三 “（诸比丘！）在此，有比丘修习欲定勤行成就的神足，像这样，我的意欲不过于松弛……乃至……修习光明的心。

四、五 精进定……心定……

六 修习审察定勤行成就的神足，像这样，我的审察不过于松弛、不过于策励，于内不沉滞、于外不散乱，安住于前后想，后如前、前如后，上如下、下如上，夜如昼、昼如夜，像这样以开放、无束缚的心，修习光明的心。”

七 诸比丘！比丘对四神足像这样修习、像这样多修习，就能体验各种神通变化：从一个身体变成多个身体、从多个身体变成一个身体……乃至……用身体的力量影响到梵天世界。

八 诸比丘！比丘对四神足像这样修习、像这样多修习，就能通过诸漏的尽除，达到无漏的心解脱、慧解脱，在当下法中，自己证知、实现，圆满安住。”

九 六神通也可详细解说。

☸.....................................................................

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/7. Iddhipādasaṃyutta 神足相应 (SN 51, 813-898)/7.3 Ayoguḷavagga 铁丸品 (SN 51.21-32, 833-844)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.3.2 Ayoguḷasutta 如铁丸 (SN 51.22, 834)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Ayoguḷasuttaṃ

834. Sāvatthinidānaṃ.

舍卫城因缘。

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami;

那时，具寿阿难来到世尊那里；

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

到了之后，顶礼世尊，坐在一旁。坐在一旁的具寿阿难对世尊这样说：

☼ 【依四神足 ─➢ 如来成就稀有法】

☆ 四神足 ➾ 摄身于心 ➾ 摄心于身 ➾ 乐想、轻想 ➾ 身成轻软 ➾ 堪任清净 ➾ 领受多端神变。

“abhijānāti nu kho, bhante, bhagavā iddhiyā manomayena kāyena brahmalokaṃ upasaṅkamitā”ti?

“尊者！世尊是否知晓能凭借神通力，以‘意生身’到达梵天世界呢？”

“Abhijānāmi khvāhaṃ, ānanda, iddhiyā manomayena kāyena brahmalokaṃ upasaṅkamitā”ti.

“阿难！我知晓能凭借神通力，以‘意生身’到达梵天世界。”

“Abhijānāti pana, bhante, bhagavā iminā cātumahābhūtikena kāyena iddhiyā brahmalokaṃ upasaṅkamitā”ti?

“尊者！世尊是否知晓能凭借神通力，以此‘四大所成身’到达梵天世界呢？”

“Abhijānāmi khvāhaṃ, ānanda, iminā cātumahābhūtikena [cātummahābhūtikena (sī. syā. kaṃ.)] kāyena iddhiyā brahmalokaṃ upasaṅkamitā”ti.

“阿难！我知晓能凭借神通力，以此‘四大所成身’到达梵天世界。”

“Yañca kho, omāti, bhante, bhagavā iddhiyā manomayena kāyena brahmalokaṃ upasaṅkamituṃ, yañca kho abhijānāti,

“尊者！世尊知晓能凭借神通力，以‘意生身’到达梵天世界。

bhante, bhagavā iminā cātumahābhūtikena kāyena iddhiyā brahmalokaṃ upasaṅkamitā, tayidaṃ, bhante, bhagavato acchariyañceva abbhutañcā”ti.

尊者！世尊知晓能凭借神通力，以此‘四大所成身’到达梵天世界。尊者！这对世尊来说，真是稀有、未曾有啊！”

“Acchariyā ceva, ānanda, tathāgatā acchariyadhammasamannāgatā ca,

“阿难！诸如来本来就具有稀有之法，所以是稀有的；

abbhutā ceva, ānanda, tathāgatā abbhutadhammasamannāgatā ca.

阿难！诸如来本来就具有未曾有之法，所以是未曾有的。

Yasmiṃ, ānanda, samaye tathāgato kāyampi citte samodahati [samādahati (sī. syā. pī.)] cittampi kāye samodahati, sukhasaññañca lahusaññañca kāye okkamitvā viharati;

阿难！当如来摄身入心、摄心入身，在身上安住乐想和轻快想时；

tasmiṃ, ānanda, samaye tathāgatassa kāyo lahutaro ceva hoti mudutaro ca kammaniyataro ca pabhassarataro ca.

阿难！那时候，如来的身体变得更轻、更软、更适业、更明净。

Seyyathāpi, ānanda, ayoguḷo divasaṃ santatto lahutaro ceva hoti mudutaro ca kammaniyataro ca pabhassarataro ca;

阿难！譬如铁丸白天被烧热后，会变得更轻、更软、更适业、更明净；

evameva kho, ānanda, yasmiṃ samaye tathāgato kāyampi citte samodahati, cittampi kāye samodahati, sukhasaññañca lahusaññañca kāye okkamitvā viharati;

阿难！同样地，当如来摄身入心，摄心入身，在身上安住乐想和轻快想时，

tasmiṃ, ānanda, samaye tathāgatassa kāyo lahutaro ceva hoti mudutaro ca kammaniyataro ca pabhassarataro ca.

阿难！那时候，如来的身体变得更轻、更软、更适业、更明净。

Yasmiṃ, ānanda, samaye tathāgato kāyampi citte samodahati, cittampi kāye samodahati, sukhasaññañca lahusaññañca kāye okkamitvā viharati;

阿难！当如来摄身入心、摄心入身，在身上安住乐想和轻快想时；

tasmiṃ, ānanda, samaye tathāgatassa kāyo appakasireneva pathaviyā vehāsaṃ abbhuggacchati, so anekavihitaṃ iddhividhaṃ paccanubhoti –

阿难！那时候，如来的身体毫不费力就能从地上升到空中，体验各种神通变化：

ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti…pe… yāva brahmalokāpi kāyena vasaṃ vatte”ti.

‘从一个身体变成多个身体，从多个身体变成一个身体；或者显现、或者隐藏；穿墙过壁、穿山越崖没有障碍，如同在虚空中；在大地中出没如同在水中；在水上行走不沉没如同在地上；在虚空中盘腿而坐、行走，如同有翅膀的鸟；有如此大的神通力，有如此大的威力，能用手触摸日月；用身体可以到达梵天世界。’”

“Seyyathāpi, ānanda, tūlapicu vā kappāsapicu vā lahuko vātūpādāno appakasireneva pathaviyā vehāsaṃ abbhuggacchati;

“阿难！譬如轻柔的棉絮或木棉，被风吹起，毫不费力就能从地上升到空中。

evameva kho, ānanda, yasmiṃ samaye tathāgato kāyampi citte samodahati, cittampi kāye samodahati, sukhasaññañca lahusaññañca kāye okkamitvā viharati;

阿难！同样地，当如来摄身入心、摄心入身，在身上安住乐想和轻快想时。

tasmiṃ, ānanda, samaye tathāgatassa kāyo appakasireneva pathaviyā vehāsaṃ abbhuggacchati, so anekavihitaṃ iddhividhaṃ paccanubhoti –

阿难！那时候，如来的身体毫不费力就能从地上升到空中，体验各种神通变化：

ekopi hutvā bahudhā hoti…pe… yāva brahmalokāpi kāyena vasaṃ vattetī”ti. Dutiyaṃ.

‘从一个身体变成多个身体……（省略）……用身体可以到达梵天世界。’”

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/7. Iddhipādasaṃyutta 神足相应 (SN 51, 813-898)/7.3 Ayoguḷavagga 铁丸品 (SN 51.21-32, 833-844)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.3.3 Bhikkhusutta 比丘 (SN 51.23, 835)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Bhikkhusuttaṃ

835. “Cattārome, bhikkhave, iddhipādā. Katame cattāro? Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhi…pe… cittasamādhi …pe… vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti – ime kho, bhikkhave, cattāro iddhipādā. Imesaṃ kho, bhikkhave, catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

［二三］ 第三 比丘

二 “诸比丘！有四种神通足。是哪四种呢？

诸比丘！在此，有比丘修习欲定勤行成就的神足……修习精进定……心定……审察定勤行成就的神足。

诸比丘！这些就是四种神通足。

三 诸比丘！对这四种神通足修习、多修习的缘故，比丘就能通过诸漏的尽除，达到无漏的心解脱、慧解脱，在当下法中，自己证知、实现，圆满安住。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/7. Iddhipādasaṃyutta 神足相应 (SN 51, 813-898)/7.3 Ayoguḷavagga 铁丸品 (SN 51.21-32, 833-844)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.3.4 Suddhikasutta 清净 (SN 51.24, 836)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Suddhikasuttaṃ

836. “Cattārome, bhikkhave, iddhipādā. Katame cattāro? Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhi…pe… cittasamādhi…pe… vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti – ime kho, bhikkhave, cattāro iddhipādā”ti. Catutthaṃ.

☸---------------------------------------------------------------------

［二四］ 第四 清净

二 “诸比丘！有四种神通足。是哪四种呢？

诸比丘！在此，有比丘修习欲定勤行成就的神足、修习精进定……心定……审察定勤行成就的神足。

诸比丘！这些就是四种神通足。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/7. Iddhipādasaṃyutta 神足相应 (SN 51, 813-898)/7.3 Ayoguḷavagga 铁丸品 (SN 51.21-32, 833-844)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.3.5 Paṭhamaphalasutta 果之一 (SN 51.25, 837)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Paṭhamaphalasuttaṃ

837. “Cattārome, bhikkhave, iddhipādā. Katame cattāro? Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhi…pe… cittasamādhi …pe… vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti – ime kho, bhikkhave, cattāro iddhipādā. Imesaṃ kho, bhikkhave, catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā bhikkhunā dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

［二五］ 第五 果（一）

二 “诸比丘！有四种神通足。是哪四种呢？

诸比丘！在此，有比丘修习欲定勤行成就的神足、修习精进定……心定……审察定勤行成就的神足。

诸比丘！这些就是四种神通足。

三 诸比丘！对这四种神通足修习、多修习的缘故，比丘可以期望两种果位中的一种：或在当下法中证得究竟智（阿罗汉果），或者，如果还有所依（烦恼未尽），则证得不还果。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/7. Iddhipādasaṃyutta 神足相应 (SN 51, 813-898)/7.3 Ayoguḷavagga 铁丸品 (SN 51.21-32, 833-844)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.3.6 Dutiyaphalasutta 果之二 (SN 51.26, 838)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Dutiyaphalasuttaṃ

838. “Cattārome, bhikkhave, iddhipādā. Katame cattāro? Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhi…pe… cittasamādhi …pe… vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti – ime kho, bhikkhave, cattāro iddhipādā. Imesaṃ kho, bhikkhave, catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā satta phalā sattānisaṃsā pāṭikaṅkhā.

“Katame satta phalā sattānisaṃsā? Diṭṭheva dhamme paṭikacca [paṭigacca (sī.), paṭihacca (pī.)] aññaṃ ārādheti no ce diṭṭheva dhamme paṭikacca aññaṃ ārādheti; atha maraṇakāle aññaṃ ārādheti, no ce diṭṭheva dhamme paṭikacca aññaṃ ārādheti, no ce maraṇakāle aññaṃ ārādheti; atha pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti, upahaccaparinibbāyī hoti, asaṅkhāraparinibbāyī hoti, sasaṅkhāraparinibbāyī hoti, uddhaṃsoto hoti akaniṭṭhagāmī. Imesaṃ kho, bhikkhave, catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā ime satta phalā sattānisaṃsā pāṭikaṅkhā”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［二六］ 第六 果（二）

二 “比丘们！有四种神足。是哪四种呢？

比丘们！在此，有比丘修习由欲定和精勤行为构成的神足，修习由精进定……心定……观定和精勤行为构成的神足。

比丘们！这就是四神足。

三 比丘们！对于这四神足修习、多修习的人，则有七种果报、七种功德可以期待。是哪七种果报、七种功德呢？

四 在现世当下就已经证悟。如果在现世当下没有证悟，那么在临终时证悟。如果在临终时没有证悟，那么因为五种下分束缚的彻底断除，会成为中般涅槃者；或者成为生般涅槃者；或者成为无行般涅槃者；或者成为有行般涅槃者；或者成为上流至色究竟天者。

五 比丘们！对于这四神足修习、多修习的人，则有这七种果报、七种功德可以期待。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/7. Iddhipādasaṃyutta 神足相应 (SN 51, 813-898)/7.3 Ayoguḷavagga 铁丸品 (SN 51.21-32, 833-844)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.3.7 Paṭhamaānandasutta 阿难之一 (SN 51.27, 839)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Paṭhamaānandasuttaṃ

839. Sāvatthinidānaṃ. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

“Katamā nu kho, bhante, iddhi, katamo iddhipādo, katamā iddhipādabhāvanā, katamā iddhipādabhāvanāgāminī paṭipadā”ti? “Idhānanda, bhikkhu anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti…pe… yāva brahmalokāpi kāyena vasaṃ vatteti – ayaṃ vuccatānanda, iddhi”.

“Katamo cānanda, iddhipādo? Yo, ānanda, maggo yā paṭipadā iddhilābhāya iddhipaṭilābhāya saṃvattati – ayaṃ vuccatānanda, iddhipādo.

“Katamā cānanda, iddhipādabhāvanā? Idhānanda, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhi…pe… cittasamādhi…pe… vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti – ayaṃ vuccatānanda, iddhipādabhāvanā.

“Katamā cānanda, iddhipādabhāvanāgāminī paṭipadā? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi – ayaṃ vuccatānanda, iddhipādabhāvanāgāminī paṭipadā”ti. Sattamaṃ.

☸---------------------------------------------------------------------

［二七］ 第七 阿难（一）

一 舍卫城因缘。

二 那时，具寿阿难来到世尊的住处。到了之后，顶礼世尊，坐在一边。坐在一边的具寿阿难对世尊说道：

“大德！什么是神力？什么是神足？什么是神足的修习？什么是导向神足修习的道路呢？”

三 “阿难！在此，有比丘体验各种各样的神通变化：能由一变多……乃至……能用身体行走到梵天界。阿难！这被称为神力。

四 阿难！什么是神足呢？阿难！凡是能导致获得神力、成就神力的道路和方法。阿难！这被称为神足。

五 阿难！什么是神足的修习呢？阿难！在此，有比丘修习由欲定和精勤行为构成的神足，修习由精进定……心定……观定和精勤行为构成的神足。阿难！这被称为神足的修习。

六 阿难！什么是导向神足修习的道路呢？就是这八支圣道，即：正见、正思维、正语、正业、正命、正精进、正念、正定。阿难！这被称为导向神足修习的道路。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/7. Iddhipādasaṃyutta 神足相应 (SN 51, 813-898)/7.3 Ayoguḷavagga 铁丸品 (SN 51.21-32, 833-844)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.3.8 Dutiyaānandasutta 阿难之二 (SN 51.28, 840)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Dutiyaānandasuttaṃ

840. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca – “katamā nu kho, ānanda, iddhi, katamo iddhipādo, katamā iddhipādabhāvanā, katamā iddhipādabhāvanāgāminī paṭipadā”ti? Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā…pe….

“Idhānanda, bhikkhu anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti…pe… yāva brahmalokāpi kāyena vasaṃ vatteti – ayaṃ vuccatānanda, iddhi.

“Katamo cānanda, iddhipādo? Yo, ānanda, maggo yā paṭipadā iddhilābhāya iddhipaṭilābhāya saṃvattati – ayaṃ vuccatānanda, iddhipādo.

“Katamā cānanda, iddhipādabhāvanā? Idhānanda, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhi…pe… cittasamādhi…pe… vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti – ayaṃ vuccatānanda, iddhipādabhāvanā.

“Katamā cānanda, iddhipādabhāvanāgāminī paṭipadā? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi – ayaṃ vuccatānanda, iddhipādabhāvanāgāminī paṭipadā”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［二八］ 第八 阿难（二）

二 那时，具寿阿难来到世尊的住处。到了之后，顶礼世尊，坐在一边。世尊对坐在一边的具寿阿难说道：

“阿难！什么是神力？什么是神足？什么是神足的修习？什么是导向神足修习的道路呢？”

“大德！我们所了悟的法，都是以世尊为根本，以世尊为引导者……乃至……”

三～六 “阿难！在此，有比丘体验各种各样的神通变化……乃至……阿难！这被称为导向神足修习的道路。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/7. Iddhipādasaṃyutta 神足相应 (SN 51, 813-898)/7.3 Ayoguḷavagga 铁丸品 (SN 51.21-32, 833-844)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.3.9 Paṭhamabhikkhusutta 比丘之一 (SN 51.29, 841)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Paṭhamabhikkhusuttaṃ

841. Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – “katamā nu kho, bhante, iddhi, katamo iddhipādo, katamā iddhipādabhāvanā, katamā iddhipādabhāvanāgāminī paṭipadā”ti?

“Idha, bhikkhave, bhikkhu anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti…pe… yāva brahmalokāpi kāyena vasaṃ vatteti – ayaṃ vuccati, bhikkhave, iddhi.

“Katamo ca, bhikkhave, iddhipādo? Yo, bhikkhave, maggo, yā paṭipadā iddhilābhāya iddhipaṭilābhāya saṃvattati – ayaṃ vuccati, bhikkhave, iddhipādo.

“Katamā ca, bhikkhave, iddhipādabhāvanā? Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhi…pe… cittasamādhi…pe… vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti – ayaṃ vuccati, bhikkhave, iddhipādabhāvanā.

“Katamā ca, bhikkhave, iddhipādabhāvanāgāminī paṭipadā? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi – ayaṃ vuccati, bhikkhave, iddhipādabhāvanāgāminī paṭipadā”ti. Navamaṃ.

☸---------------------------------------------------------------------

［二九］ 第九 比丘（一）

二 那时，众多比丘来到世尊的住处。到了之后，顶礼世尊，坐在一边。坐在一边的那些比丘对世尊说道：

“大德！什么是神力？什么是神足？什么是神足的修习？什么是导向神足修习的道路呢？”

三～六 “比丘们！在此，有比丘体验各种各样的神通变化：能由一身……乃至……行走到梵天界……乃至……比丘们！这被称为导向神足修习的道路。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/7. Iddhipādasaṃyutta 神足相应 (SN 51, 813-898)/7.3 Ayoguḷavagga 铁丸品 (SN 51.21-32, 833-844)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.3.10 Dutiyabhikkhusutta 比丘之二 (SN 51.30, 842)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Dutiyabhikkhusuttaṃ

842. Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu…pe… ekamantaṃ nisinne kho te bhikkhū bhagavā etadavoca – “katamā nu kho, bhikkhave, iddhi, katamo iddhipādo, katamā iddhipādabhāvanā, katamā iddhipādabhāvanāgāminī paṭipadā”ti? Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā…pe….

“Katamā ca, bhikkhave, iddhi? Idha, bhikkhave, bhikkhu anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti…pe… yāva brahmalokāpi kāyena vasaṃ vatteti – ayaṃ vuccati, bhikkhave, iddhi.

“Katamo ca, bhikkhave, iddhipādo? Yo, bhikkhave, maggo, yā paṭipadā iddhilābhāya iddhipaṭilābhāya saṃvattati – ayaṃ vuccati, bhikkhave, iddhipādo.

“Katamā ca, bhikkhave, iddhipādabhāvanā? Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhi…pe… cittasamādhi…pe… vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti – ayaṃ vuccati, bhikkhave, iddhipādabhāvanā.

“Katamā ca, bhikkhave, iddhipādabhāvanāgāminī paṭipadā? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Ayaṃ vuccati, bhikkhave, iddhipādabhāvanāgāminī paṭipadā”ti. Dasamaṃ.

☸---------------------------------------------------------------------

［三〇］ 第十 比丘（二）

二 那时，众多比丘来到世尊的住处。到了之后，顶礼世尊，坐在一边。那时世尊对那些比丘说道：

“比丘们！什么是神力？什么是神足？什么是神足的修习？什么是导向神足修习的道路呢？”

“大德！我们所了悟的法，都是以世尊为根本，以世尊为引导者……乃至……”

三 “比丘们！什么是神力呢？比丘们！在此，有比丘体验各种各样的神通变化：能由一身变为多身……乃至……能用身体行走到梵天界。比丘们！这被称为神力。

四 比丘们！什么是神足呢？比丘们！凡是能导致获得神力、成就神力的道路和方法。比丘们！这被称为神足。

五 比丘们！什么是神足的修习呢？比丘们！在此，有比丘修习由欲定和精勤行为构成的神足，修习由精进定……心定……观定和精勤行为构成的神足。比丘们！这被称为神足的修习。

六 比丘们！什么是导向神足修习的道路呢？就是这八支圣道，即：正见、正思维、正语、正业、正命、正精进、正念、正定。比丘们！这被称为导向神足修习的道路。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/7. Iddhipādasaṃyutta 神足相应 (SN 51, 813-898)/7.3 Ayoguḷavagga 铁丸品 (SN 51.21-32, 833-844)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.3.11 Moggallānasutta 目犍连 (SN 51.31, 843)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Moggallānasuttaṃ

843. Tatra kho bhagavā bhikkhū āmantesi – “taṃ kiṃ maññatha, bhikkhave, katamesaṃ dhammānaṃ bhāvitattā bahulīkatattā moggallāno bhikkhu evaṃmahiddhiko evaṃmahānubhāvo”ti? Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā…pe… “catunnaṃ kho, bhikkhave, iddhipādānaṃ bhāvitattā bahulīkatattā moggallāno bhikkhu evaṃmahiddhiko evaṃmahānubhāvo”.

“Katamesaṃ catunnaṃ? Idha, bhikkhave, moggallāno bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti – ‘iti me chando na ca atilīno bhavissati, na ca atippaggahito bhavissati, na ca ajjhattaṃ saṃkhitto bhavissati, na ca bahiddhā vikkhitto bhavissati’. Pacchāpuresaññī ca viharati – ‘yathā pure tathā pacchā, yathā pacchā tathā pure; yathā adho tathā uddhaṃ, yathā uddhaṃ tathā adho; yathā divā tathā rattiṃ, yathā rattiṃ tathā divā’. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti. Vīriyasamādhi…pe… cittasamādhi…pe… vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti – ‘iti me vīmaṃsā na ca atilīnā bhavissati, na ca atippaggahitā bhavissati, na ca ajjhattaṃ saṃkhittā bhavissati, na ca bahiddhā vikkhittā bhavissati’…pe… iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti. Imesaṃ kho, bhikkhave, catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā moggallāno bhikkhu evaṃmahiddhiko evaṃmahānubhāvo.

“Imesañca pana, bhikkhave, catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā moggalāno bhikkhu evaṃ anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti…pe… yāva brahmalokāpi kāyena vasaṃ vatteti. Imesañca pana, bhikkhave, catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā moggallāno bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti. Ekādasamaṃ.

☸---------------------------------------------------------------------

［三一］ 第十一 目犍连

二 这时，世尊对比丘们说道：

三 “比丘们！你们认为如何？是因为修习、多修习了哪些法，目犍连比丘才拥有如此大的神通、如此大的威力呢？”

“大德！我们所了悟的法，都是以世尊为根本，以世尊为引导者……乃至……”

四 “比丘们！是因为对四神足修习、多修习的缘故，目犍连比丘才拥有如此大的神通、如此大的威力。是哪四种神足呢？

五 比丘们！在此，目犍连比丘修习由欲定和精勤行为构成的神足，像这样‘我的欲求将不会过度退缩，也不会过度策励；将不会在内收敛，也不会向外散乱’。他安住于前后想——‘如前一样后，如后一样前；如下一样上，如上一样下；如白昼一样夜晚，如夜晚一样白昼’。就这样，以不被缠缚的开放之心，修习光明想的心。

六、七 修习由精进定……心定……

八 修习由观定和精勤行为构成的神足，像这样‘我的观慧将不会过度退缩，也不会过度策励；将不会在内收敛，也不会向外散乱’……乃至……就这样，以不被缠缚的开放之心，修习光明想的心。

九 比丘们！是因为对这四神足修习、多修习的缘故，目犍连比丘才拥有如此大的神通、如此大的威力。

一〇 比丘们！也正是因为对这四神足修习、多修习的缘故，目犍连比丘体验各种各样的神通变化：能由一身变为多身，由多身变为一身……乃至……能用身体行走到梵天界。

一一 比丘们！也正是因为对这四神足修习、多修习的缘故，目犍连比丘通过诸漏的灭尽，在现世当下就亲身以无上智慧作证、达到并安住于无漏的心解脱、慧解脱。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/7. Iddhipādasaṃyutta 神足相应 (SN 51, 813-898)/7.3 Ayoguḷavagga 铁丸品 (SN 51.21-32, 833-844)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.3.12 Tathāgatasutta 如来 (SN 51.32, 844)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

12. Tathāgatasuttaṃ

844. Tatra kho bhagavā bhikkhū āmantesi – “taṃ kiṃ maññatha, bhikkhave, katamesaṃ dhammānaṃ bhāvitattā bahulīkatattā tathāgato evaṃmahiddhiko evaṃmahānubhāvo”ti? Bhagavaṃmūlakā no, bhante, dhammā…pe… “catunnaṃ kho, bhikkhave, iddhipādānaṃ bhāvitattā bahulīkatattā tathāgato evaṃmahiddhiko evaṃmahānubhāvo”.

“Katamesaṃ catunnaṃ? Idha, bhikkhave, tathāgato chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti – ‘iti me chando na ca atilīno bhavissati, na ca atippaggahito bhavissati, na ca ajjhattaṃ saṃkhitto bhavissati, na ca bahiddhā vikkhitto bhavissati’. Pacchāpuresaññī ca viharati – ‘yathā pure tathā pacchā, yathā pacchā tathā pure; yathā adho tathā uddhaṃ, yathā uddhaṃ tathā adho; yathā divā tathā rattiṃ, yathā rattiṃ tathā divā’. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti. Vīriyasamādhi…pe… cittasamādhi…pe… vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti – ‘iti me vīmaṃsā na ca atilīnā bhavissati, na ca atipaggahitā bhavissati, na ca ajjhattaṃ saṃkhittā bhavissati, na ca bahiddhā vikkhittā bhavissati’. Pacchāpuresaññī ca viharati – ‘yathā pure tathā pacchā, yathā pacchā tathā pure; yathā adho tathā uddhaṃ, yathā uddhaṃ tathā adho; yathā divā tathā rattiṃ, yathā rattiṃ tathā divā’. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti. Imesaṃ kho, bhikkhave, catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā tathāgato evaṃmahiddhiko evaṃmahānubhāvo.

“Imesañca pana, bhikkhave, catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā tathāgato anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti…pe… yāva brahmalokāpi kāyena vasaṃ vatteti. Imesañca pana, bhikkhave, catunnaṃ iddhipādānaṃ bhāvitattā bahulīkatattā tathāgato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti. Dvādasamaṃ.

(Chapi abhiññāyo vitthāretabbā).

Ayoguḷavaggo tatiyo.

Tassuddānaṃ –

Maggo ayoguḷo bhikkhu, suddhikañcāpi dve phalā;

Dve cānandā duve bhikkhū, moggallāno tathāgatoti.

☸---------------------------------------------------------------------

［三二］ 第十二 如来

二 这时世尊对比丘们说道：

三 “比丘们！你们认为如何？是因为修习、多修习了哪些法，如来才拥有如此大的神通、如此大的威力呢？”

“大德！我们所了悟的法，都是以世尊为根本……乃至……”

四 “比丘们！是因为对四神足修习、多修习的缘故，如来才拥有如此大的神通、如此大的威力。是哪四种神足呢？

五 比丘们！在此，如来修习由欲定和精勤行为构成的神足，像这样‘我的欲求将不会过度退缩，也不会过度策励；将不会在内收敛，也不会向外散乱’……乃至……以不被缠缚的开放之心，修习光明想的心。

六、七 修习由精进定……心定……

八 修习由观定和精勤行为构成的神足，像这样‘我的观慧将不会过度退缩，也不会过度策励；将不会在内收敛，也不会向外散乱’……乃至……就这样，以不被缠缚的开放之心，修习光明想的心。

九 比丘们！是因为对这四神足修习、多修习的缘故，如来才拥有如此大的神通、如此大的威力。

一〇 比丘们！也正是因为对这四神足修习、多修习的缘故，如来体验各种各样的神通变化：能由一身变为多身……乃至……能用身体行走到梵天界。

一一 比丘们！也正是因为对这四神足修习、多修习的缘故，如来通过诸漏的灭尽，在现世当下就亲身以无上智慧作证、达到并安住于无漏的心解脱、慧解脱。”

第三 铁丸品（终）

此中摄颂曰：

道 铁丸 比丘

清净与二果

以及二阿难

乃至二比丘

目犍连 如来。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/7. Iddhipādasaṃyutta 神足相应 (SN 51, 813-898)/7.4 Gaṅgāpeyyālavagga 恒河中略品 (SN 51.33-44, 845-856)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.4.1--12 Gaṅgānadīādisutta 恒河等十二经 (SN 51.33-44, 845-856)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Gaṅgāpeyyālavaggo

1-12. Gaṅgānadīādisuttadvādasakaṃ

845-856. “Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; evameva kho, bhikkhave, bhikkhu cattāro iddhipāde bhāvento cattāro iddhipāde bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro. Kathañca, bhikkhave, bhikkhu cattāro iddhipāde bhāvento cattāro iddhipāde bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhi…pe… cittasamādhi…pe… vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.

“Evaṃ kho, bhikkhave, bhikkhu cattāro iddhipāde bhāvento cattāro iddhipāde bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti. Dvādasamaṃ.

Gaṅgāpeyyālavaggo catuttho.

Tassuddānaṃ –

Cha pācīnato ninnā, cha ninnā ca samuddato;

Dvete cha dvādasa honti, vaggo tena pavuccatīti.

☸---------------------------------------------------------------------

第四 恒河广说

［三三］ 第一

二 “比丘们！比如恒河向东倾流，倾向东方，朝向东方。比丘们！同样地，比丘对四神足修习、对四神足多修习，就会趣向涅槃、倾向涅槃、朝向涅槃。

比丘们！比丘如何对四神足修习、对四神足多修习，就会趣向涅槃、倾向涅槃、朝向涅槃呢？

三 比丘们！在此，有比丘修习由欲定和精勤行为构成的神足，修习由精进定……心定……观定和精勤行为构成的神足。

比丘们！比丘像这样修习四神足、多修习四神足，就会趣向涅槃、倾向涅槃、朝向涅槃。”

［三四～四四］ 第二～十二

摄颂：

趣向东者六

趣向海者六

共有一十二

以说恒河品

依神足可广说恒河广说。

第四品（终）

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/7. Iddhipādasaṃyutta 神足相应 (SN 51, 813-898)/7.5 Appamādavagga 不放逸品 (SN 51.45-54, 857-866)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.5.1--10 Tathāgatādisuttadasaka 如来等十经 (SN 51.45-54, 857-866)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Appamādavaggo

857-866. Appamādavaggo vitthāretabbo.

Tassuddānaṃ –

Tathāgataṃ padaṃ kūṭaṃ, mūlaṃ sāro ca vassikaṃ;

Rājā candimasūriyā, vatthena dasamaṃ padanti.

☸---------------------------------------------------------------------

第五 不放逸品

［四五～五四］ 第一～十

二 比丘们！所有众生的无足、二足、四足……（等情形）……像这样应广泛解说。

摄颂曰：

如来与足迹

屋顶与根核

夏生花 王 月

日 衣等十句

依神足可广说不放逸品。

第五品（终）

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/7. Iddhipādasaṃyutta 神足相应 (SN 51, 813-898)/7.6 Balakaraṇīyavagga 力所作品 (SN 51.55-66, 867-878)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.6.1--12 Balādisuttadvādasaka 力喻等十二经 (SN 51.55-66, 867-878)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Balakaraṇīyavaggo

867-878. Balakaraṇīyavaggo vitthāretabbo.

Tassuddānaṃ –

Balaṃ bījañca nāgo ca, rukkho kumbhena sūkiyā;

Ākāsena ca dve meghā, nāvā āgantukā nadīti.

☸---------------------------------------------------------------------

第六 力所作品

［五五～六六］ 第一～十二

二 比丘们！比如做各种需要力量才能完成的工作……乃至……像这样应广泛解说。

摄颂曰：

力与种子龙

树与瓶及芒

虚空与二云

船舶与客河

依神足可广说力所作品。

第六品（终）

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/7. Iddhipādasaṃyutta 神足相应 (SN 51, 813-898)/7.7 Esanāvagga 寻求解品 (SN 51.67-76, 879-888)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.7.1--10 Esanādisuttadasaka 寻求解 (SN 51.67-76, 879-888)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Esanāvaggo

879-888. Esanāvaggo vitthāretabbo.

Tassuddānaṃ –

Esanā vidhā āsavo, bhavo ca dukkhatā tisso;

Khilaṃ malañca nīgho ca, vedanā taṇhā tasinā cāti.

☸---------------------------------------------------------------------

第七 寻求解品

［六七～七六］ 第一～十

二 比丘们！有三种寻求解。是哪三种寻求解呢？……乃至……像这样应广泛解说。

摄颂曰：

寻求 次第 漏

有 以及 二苦

碍与垢及舍

受 乃至 渴爱

依神足可广说寻求解。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/7. Iddhipādasaṃyutta 神足相应 (SN 51, 813-898)/7.8 Oghavagga 暴流品 (SN 51.77-86, 889-898)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.8.1--10 Oghādisuttadasaka 暴流等十经 (SN 51.77-86, 889-898)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Oghavaggo

1-10. Oghādisuttadasakaṃ

889-898. “Pañcimāni, bhikkhave, uddhambhāgiyāni saṃyojanāni. Katamāni pañca? Rūparāgo, arūparāgo, māno, uddhaccaṃ, avijjā – imāni kho, bhikkhave, pañcuddhambhāgiyāni saṃyojanāni. Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya cattāro iddhipādā bhāvetabbā. Katame cattāro? Idha, bhikkhave, bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhi…pe… cittasamādhi …pe… vīmaṃsāsamādhippadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya ime cattāro iddhipādā bhāvetabbā”ti.

(Yathā maggasaṃyuttaṃ tathā vitthāretabbaṃ).

Oghavaggo aṭṭhamo.

Tassuddānaṃ –

Ogho yogo upādānaṃ, ganthā anusayena ca;

Kāmaguṇā nīvaraṇā, khandhā oruddhambhāgiyāti.

Iddhipādasaṃyuttaṃ sattamaṃ.

☸---------------------------------------------------------------------

第八 暴流品

［七七］ 第一 暴流

二 比丘们！有四种暴流。是哪四种暴流呢？即：欲暴流、有暴流、见暴流、无明暴流……乃至……像这样应广泛解说。

［七八～八五］ 第二～九

［八六］ 第十 上分结

二 “比丘们！有五种上分束缚。是哪五种上分束缚呢？即：色界贪、无色界贪、慢、掉举、无明。比丘们！这就是五种上分束缚。

三 比丘们！为了证知、遍知、灭尽、断除这五种上分束缚，应当修习四神足。是哪四种神足呢？

四 比丘们！在此，有比丘修习由欲定和精勤行为构成的神足，修习由精进定……、心定……观定和精勤行为构成的神足。

五 比丘们！为了证知、遍知、灭尽、断除这五种上分束缚，应当修习这四神足。

依神足可广说暴流品。”

如同（之前的）道相应，可以广泛解说神足相应。

摄颂曰：

暴流与轭取

系以及随眠

妙欲乃至盖

蕴与上下分

第七 神足相应（终）

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/8. Anuruddhasaṃyutta 阿那律相应 (SN 52, 899-922)/8.1 Rahogatavagga 独一品 (SN 52.1-10, 899-908)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.1.1 Paṭhamarahogatasutta 独处之一 (SN 52.1, 899)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Anuruddhasaṃyuttaṃ

1. Rahogatavaggo

1. Paṭhamarahogatasuttaṃ

899. Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā anuruddho sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmato anuruddhassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – “yesaṃ kesañci cattāro satipaṭṭhānā viraddhā, viraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī. Yesaṃ kesañci cattāro satipaṭṭhānā āraddhā, āraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī”ti.

Atha kho āyasmā mahāmoggallāno āyasmato anuruddhassa cetasā cetoparivitakkamaññāya – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – āyasmato anuruddhassa sammukhe pāturahosi. Atha kho āyasmā mahāmoggallāno āyasmantaṃ anuruddhaṃ etadavoca – “kittāvatā nu kho, āvuso anuruddha, bhikkhuno cattāro satipaṭṭhānā āraddhā hontī”ti?

“Idhāvuso, bhikkhu ajjhattaṃ kāye samudayadhammānupassī viharati, ajjhattaṃ kāye vayadhammānupassī viharati, ajjhattaṃ kāye samudayavayadhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Bahiddhā kāye samudayadhammānupassī viharati, bahiddhā kāye vayadhammānupassī viharati, bahiddhā kāye samudayavayadhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ajjhattabahiddhā kāye samudayadhammānupassī viharati, ajjhattabahiddhā kāye vayadhammānupassī viharati, ajjhattabahiddhā kāye samudayavayadhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.

“So sace ākaṅkhati – ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati; sace ākaṅkhati – ‘paṭikūle appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati; sace ākaṅkhati – ‘appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati; sace ākaṅkhati – ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati; sace ākaṅkhati – ‘appaṭikūlañca paṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno.

“Ajjhattaṃ vedanāsu samudayadhammānupassī viharati, ajjhattaṃ vedanāsu vayadhammānupassī viharati, ajjhattaṃ vedanāsu samudayavayadhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Bahiddhā vedanāsu samudayadhammānupassī viharati, bahiddhā vedanāsu vayadhammānupassī viharati, bahiddhā vedanāsu samudayavayadhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ajjhattabahiddhā vedanāsu samudayadhammānupassī viharati, ajjhattabahiddhā vedanāsu vayadhammānupassī viharati, ajjhattabahiddhā vedanāsu samudayavayadhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.

“So sace ākaṅkhati – ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati; sace ākaṅkhati – ‘paṭikūle appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati; sace ākaṅkhati – ‘appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati; sace ākaṅkhati – ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati; sace ākaṅkhati – ‘appaṭikūlañca paṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno.

“Ajjhattaṃ citte…pe… bahiddhā citte…pe… ajjhattabahiddhā citte samudayadhammānupassī viharati… ajjhattabahiddhā citte vayadhammānupassī viharati… ajjhattabahiddhā citte samudayavayadhammānupassī viharati ātāpī…pe… abhijjhādomanassaṃ.

“So sace ākaṅkhati – ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati…pe… upekkhako tattha viharati sato sampajāno.

“Ajjhattaṃ dhammesu…pe… bahiddhā dhammesu…pe… ajjhattabahiddhā dhammesu samudayadhammānupassī viharati… ajjhattabahiddhā dhammesu vayadhammānupassī viharati… ajjhattabahiddhā dhammesu samudayavayadhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.

“So sace ākaṅkhati – ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati…pe… upekkhako tattha viharati sato sampajāno. Ettāvatā kho, āvuso, bhikkhuno cattāro satipaṭṭhānā āraddhā hontī”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第八 阿那律相应

第一 独一品

［一］ 第一 独处（一）

一 如是我闻。一时，具寿阿那律住在舍卫城的祇树林给孤独园。

二 那时，具寿阿那律独自在僻静处禅修时，生起这样的心念：

“无论是谁，如果舍弃了四念住，他们也就舍弃了能完全导向苦彻底止息的圣道。无论是谁，如果勤修四念住，他们也就勤修了能完全导向苦彻底止息的圣道。”

三 那时，具寿大目犍连以心了知具寿阿那律的心念，如同大力士屈伸手或者伸手屈臂那样快，就出现在具寿阿那律的面前。

四 那时，具寿大目犍连对具寿阿那律说道：

“道友阿那律！比丘如何才算是勤修了四念住呢？”

五 “道友！在此，有比丘于内身随观集起之法而安住，于内身随观坏灭之法而安住，于内身随观集起与坏灭之法而安住，保持热忱、正知、正念，调伏对世间的贪婪和忧愁。

六 于外身随观集起之法而安住，于外身随观坏灭之法而安住，于外身随观集起与坏灭之法而安住，保持热忱、正知、正念，调伏对世间的贪婪和忧愁。

七 于内外身随观集起之法而安住，于内外身随观坏灭之法而安住，于内外身随观集起与坏灭之法而安住，保持热忱、正知、正念，调伏对世间的贪婪和忧愁。

八 如果他希望：‘对于不可厌的（所缘），我应住于厌恶想。’他就在那里住于厌恶想。如果他希望：‘对于可厌的（所缘），我应住于不厌恶想。’他就在那里住于不厌恶想。如果他希望：‘对于不可厌和可厌的（所缘），我应住于厌恶想。’他就在那里住于厌恶想。如果他希望：‘对于可厌和不可厌的（所缘），我应住于不厌恶想。’他就在那里住于不厌恶想。如果他希望：‘迴避了不可厌和可厌两者之后，我应住于舍、正念、正知。’他就在那里住于舍、正念、正知。

九 于内受随观集起之法而安住，于内受随观坏灭之法而安住，于内受随观集起与坏灭之法而安住，保持热忱、正知、正念，调伏对世间的贪婪和忧愁。

一〇 于外受随观集起之法而安住，于外受随观坏灭之法而安住，于外受随观集起与坏灭之法而安住，保持热忱、正知、正念，调伏对世间的贪婪和忧愁。

一一 于内外受随观集起之法而安住，于内外受随观坏灭之法而安住，于内外受随观集起与坏灭之法而安住，保持热忱、正知、正念，调伏对世间的贪婪和忧愁。

一二 如果他……乃至……

一三 于内心……乃至……

一四 于外心……乃至……

一五 于内外心随观集起之法而安住，于内外心随观坏灭之法而安住，于内外心随观集起与坏灭之法而安住，保持热忱、正知、正念，调伏对世间的贪婪和忧愁。

一六 如果他……乃至……

一七 于内法、乃至……

一八 于外法、乃至……

一九 于内外法随观集起之法而安住，于内外法随观坏灭之法而安住，于内外法随观集起与坏灭之法而安住，保持热忱、正知、正念，调伏对世间的贪婪和忧愁。

二〇 如果他希望：‘对于不可厌的（所缘），我应住于厌恶想。’他就在那里住于厌恶想……乃至……住于舍、正念、正知。

二一 道友！像这样，比丘就是勤修了四念住。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/8. Anuruddhasaṃyutta 阿那律相应 (SN 52, 899-922)/8.1 Rahogatavagga 独一品 (SN 52.1-10, 899-908)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.1.2 Dutiyarahogatasutta 独处之二 (SN 52.2, 900)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyarahogatasuttaṃ

900. Sāvatthinidānaṃ. Atha kho āyasmato anuruddhassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – “yesaṃ kesañci cattāro satipaṭṭhānā viraddhā, viraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī; yesaṃ kesañci cattāro satipaṭṭhānā āraddhā, āraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī”ti.

Atha kho āyasmā mahāmoggallāno āyasmato anuruddhassa cetasā cetoparivitakkamaññāya – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – āyasmato anuruddhassa sammukhe pāturahosi.

Atha kho āyasmā mahāmoggallāno āyasmantaṃ anuruddhaṃ etadavoca – “kittāvatā nu kho, āvuso anuruddha, bhikkhuno cattāro satipaṭṭhānā āraddhā hontī”ti?

“Idhāvuso, bhikkhu ajjhattaṃ kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Bahiddhā kāye kāyānupassī viharati…pe… ajjhattabahiddhā kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.

“Ajjhattaṃ vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Bahiddhā vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ajjhattabahiddhā vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.

“Ajjhattaṃ citte…pe… bahiddhā citte…pe… ajjhattabahiddhā citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.

“Ajjhattaṃ dhammesu…pe… bahiddhā dhammesu…pe… ajjhattabahiddhā dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ettāvatā kho, āvuso, bhikkhuno cattāro satipaṭṭhānā āraddhā hontī”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［二］ 第二 独处（二）

一 舍卫城因缘。

二 那时，具寿阿那律独自在僻静处禅修时，生起这样的心念：

“无论是谁，如果舍弃了四念住，他们也就舍弃了能完全导向苦彻底止息的圣道。无论是谁，如果勤修四念住，他们也就勤修了能完全导向苦彻底止息的圣道。”

三 那时，具寿大目犍连以心了知具寿阿那律的心念，如同大力士屈伸手或者伸手屈臂那样快，就出现在具寿阿那律的面前。

四 那时，具寿大目犍连对具寿阿那律说道：

“道友阿那律！比丘如何才算是勤修了四念住呢？”

五 “道友！在此，有比丘于内身随观身而安住，保持热忱、正知、正念，调伏对世间的贪婪和忧愁。

于外身随观身而安住……于内外身随观身而安住，保持热忱、正知、正念，调伏对世间的贪婪和忧愁。

六 于内受随观受而安住，保持热忱、正知、正念，调伏对世间的贪婪和忧愁。

于外受随观受而安住……于内外受随观受而安住，保持热忱、正知、正念，调伏对世间的贪婪和忧愁。

七 于内心……于外心……于内外心随观心而安住，保持热忱、正知、正念，调伏对世间的贪婪和忧愁。

八 于内法……于外法……于内外法随观法而安住，保持热忱、正知、正念，调伏对世间的贪婪和忧愁。

九 道友！像这样，比丘就是勤修了四念住。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/8. Anuruddhasaṃyutta 阿那律相应 (SN 52, 899-922)/8.1 Rahogatavagga 独一品 (SN 52.1-10, 899-908)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.1.3 Sutanusutta 手成浴池 (SN 52.3, 901)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Sutanusuttaṃ

901. Ekaṃ samayaṃ āyasmā anuruddho sāvatthiyaṃ viharati sutanutīre. Atha kho sambahulā bhikkhū yenāyasmā anuruddho tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā anuruddhena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ anuruddhaṃ etadavocuṃ – “katamesaṃ āyasmā anuruddho dhammānaṃ bhāvitattā bahulīkatattā mahābhiññataṃ patto”ti?

“Catunnaṃ khvāhaṃ, āvuso, satipaṭṭhānānaṃ bhāvitattā bahulīkatattā mahābhiññataṃ patto. Katamesaṃ catunnaṃ? Idhāhaṃ, āvuso, kāye kāyānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ – imesaṃ khvāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā mahābhiññataṃ patto. Imesañca panāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā hīnaṃ dhammaṃ hīnato abbhaññāsiṃ, majjhimaṃ dhammaṃ majjhimato abbhaññāsiṃ, paṇītaṃ dhammaṃ paṇītato abbhaññāsin”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

［三］ 第三 手成浴池

一 一时，具寿阿那律住在舍卫城手成浴池岸边。

二 那时，有众多比丘来到具寿阿那律的住处。到了之后，与阿那律互相问候，说了些愉悦、感人的话之后，坐在一边。

三 坐在一边的那些比丘对具寿阿那律说道：

“具寿阿那律！是因为修习、多修习了哪些法，您才证得了大神通呢？”

四 “道友们！我是因为对四念住修习、多修习的缘故，证得了大神通。是哪四念住呢？

道友们！在此，我于身随观身而安住，保持热忱、正知、正念，调伏对世间的贪婪和忧愁；于受……于心……于法随观法而安住，保持热忱、正知、正念，调伏对世间的贪婪和忧愁。

道友们！我是因为对这四念住修习、多修习的缘故，证得了大神通。

五 道友们！并且，我是因为对这四念住修习、多修习的缘故，如实了知低劣的法为低劣法，如实了知中等的法为中等法，如实了知高胜的法为高胜法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/8. Anuruddhasaṃyutta 阿那律相应 (SN 52, 899-922)/8.1 Rahogatavagga 独一品 (SN 52.1-10, 899-908)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.1.4 Paṭhamakaṇḍakīsutta 坎它契之一 (SN 52.4, 902)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Paṭhamakaṇḍakīsuttaṃ

902. Ekaṃ samayaṃ āyasmā ca anuruddho āyasmā ca sāriputto āyasmā ca mahāmoggallāno sākete viharanti kaṇḍakīvane. Atha kho āyasmā ca sāriputto āyasmā ca mahāmoggallāno sāyanhasamayaṃ paṭisallānā vuṭṭhitā yenāyasmā anuruddho tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā anuruddhena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ anuruddhaṃ etadavoca – “sekhenāvuso anuruddha, bhikkhunā katame dhammā upasampajja vihātabbā”ti?

“Sekhenāvuso sāriputta, bhikkhunā cattāro satipaṭṭhānā upasampajja vihātabbā. Katame cattāro? Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu …pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ – sekhenāvuso sāriputta, bhikkhunā ime cattāro satipaṭṭhānā upasampajja vihātabbā”ti. Catutthaṃ.

☸---------------------------------------------------------------------

［四］ 第四 坎它契（一）

一 有一次，尊者阿那律、尊者舍利弗和尊者大目犍连住在娑枳多城的坎它契林。

二 那时，尊者舍利弗和尊者大目犍连在傍晚时分，从静坐处起来，去到尊者阿那律那里。到了之后，

与尊者阿那律互相问候，说了些友善、值得记忆的话后，坐在一旁。

三 坐在一旁的尊者舍利弗对尊者阿那律说道：

“阿那律朋友！作为有学（还在修学阶段）的比丘，应该具足哪些法而安住呢？”

“舍利弗朋友！有学的比丘，应该具足四念住而安住。哪四种念住呢？

四 朋友！在这里，比丘在身体的部分观察身体的现象，保持精进、正知、正念，调伏对世间的贪欲和忧愁而安住。

在感受……（同样观察）……在心……（同样观察）……在各种法（心所缘的对境）上观察法的现象，保持精进、正知、正念，调伏对世间的贪欲和忧愁而安住。

舍利弗朋友！有学的比丘，应该具足这四种念住而安住。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/8. Anuruddhasaṃyutta 阿那律相应 (SN 52, 899-922)/8.1 Rahogatavagga 独一品 (SN 52.1-10, 899-908)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.1.5 Dutiyakaṇḍakīsutta 坎它契之二 (SN 52.5, 903)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Dutiyakaṇḍakīsuttaṃ

903. Sāketanidānaṃ. Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ anuruddhaṃ etadavoca – “asekhenāvuso anuruddha, bhikkhunā katame dhammā upasampajja vihātabbā”ti? “Asekhenāvuso sāriputta, bhikkhunā cattāro satipaṭṭhānā upasampajja vihātabbā. Katame cattāro? Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ – asekhenāvuso sāriputta, bhikkhunā ime cattāro satipaṭṭhānā upasampajja vihātabbā”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

［五］ 第五 坎它契（二）

一～二 娑枳多城因缘……坐在一旁的尊者舍利弗对尊者阿那律说道：

三 “阿那律朋友！作为无学（已完成修学，即阿罗汉）的比丘，应该具足哪些法而安住呢？”

“舍利弗朋友！无学的比丘，应该具足四念住而安住。哪四种念住呢？

四 朋友！在这里，比丘在身体的部分观察身体的现象，保持精进、正知、正念，调伏对世间的贪欲和忧愁而安住。

在感受……（同样观察）……在心……（同样观察）……在各种法上观察法的现象，保持精进、正知、正念，调伏对世间的贪欲和忧愁而安住。

舍利弗朋友！无学的比丘，应该具足这四种念住而安住。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/8. Anuruddhasaṃyutta 阿那律相应 (SN 52, 899-922)/8.1 Rahogatavagga 独一品 (SN 52.1-10, 899-908)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.1.6 Tatiyakaṇḍakīsutta 坎它契之三 (SN 52.6, 904)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Tatiyakaṇḍakīsuttaṃ

904. Sāketanidānaṃ. Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ anuruddhaṃ etadavoca – “katamesaṃ āyasmā anuruddho dhammānaṃ bhāvitattā bahulīkatattā mahābhiññataṃ patto”ti? “Catunnaṃ khvāhaṃ, āvuso, satipaṭṭhānānaṃ bhāvitattā bahulīkatattā mahābhiññataṃ patto. Katamesaṃ catunnaṃ? Idhāhaṃ, āvuso, kāye kāyānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ – imesaṃ khvāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā mahābhiññataṃ patto. Imesañca panāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā sahassaṃ lokaṃ abhijānāmī”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［六］ 第六 坎它契（三）

一～二 娑枳多城因缘……坐在一旁的尊者舍利弗对尊者阿那律说道：

三 “尊者阿那律！是因为修行、多加修行了哪些法，而证得了大神通（大智慧、大能力）呢？”

“朋友！我是因为修行、多加修行了四念住，而证得了大神通。哪四种念住呢？

四 朋友！在这里，我在身体的部分观察身体的现象，保持精进、正知、正念，调伏对世间的贪欲和忧愁而安住。在感受

……（同样观察）……在心……（同样观察）……在各种法上观察法的现象，保持精进、正知、正念，调伏对世间的贪欲和忧愁而安住。

朋友！我就是因为修行、多加修行了这四种念住，而证得了大神通。

五 朋友！我就是因为修行、多加修行了这四种念住，而了悟了千世界。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/8. Anuruddhasaṃyutta 阿那律相应 (SN 52, 899-922)/8.1 Rahogatavagga 独一品 (SN 52.1-10, 899-908)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.1.7 Taṇhākkhayasutta 爱尽 (SN 52.7, 905)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Taṇhakkhayasuttaṃ

905. Sāvatthinidānaṃ. Tatra kho āyasmā anuruddho bhikkhū āmantesi – “āvuso bhikkhavo”ti. “Āvuso”ti kho te bhikkhū āyasmato anuruddhassa paccassosuṃ. Āyasmā anuruddho etadavoca –

“Cattārome, āvuso, satipaṭṭhānā bhāvitā bahulīkatā taṇhakkhayāya saṃvattanti. Katame cattāro? Idhāvuso, bhikkhu kāye kāyānupassī viharati…pe… vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ – ime kho, āvuso, cattāro satipaṭṭhānā bhāvitā bahulīkatā taṇhakkhayāya saṃvattantī”ti. Sattamaṃ.

☸---------------------------------------------------------------------

［七］ 第七 爱尽

一 舍卫城因缘。

二 在那里，尊者阿那律对各位比丘说……等等……

三 “各位朋友！对四念住进行修行、多加修行，就能有助于渴爱的灭尽。哪四种念住呢？

四 各位朋友！在这里，有比丘在身体的部分观察身体的现象……在感受……在心……在各种法上观察法的现象，保持精进、正

知、正念，调伏对世间的贪欲和忧愁而安住。

各位朋友！对这四种念住进行修行、多加修行，就能有助于渴爱的灭尽。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/8. Anuruddhasaṃyutta 阿那律相应 (SN 52, 899-922)/8.1 Rahogatavagga 独一品 (SN 52.1-10, 899-908)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.1.8 Salaḷāgārasutta 松林精舍 (SN 52.8, 906)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Salaḷāgārasuttaṃ

906. Ekaṃ samayaṃ āyasmā anuruddho sāvatthiyaṃ viharati salaḷāgāre. Tatra kho āyasmā anuruddho bhikkhū āmantesi…pe… etadavoca – “seyyathāpi, āvuso, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā. Atha mahājanakāyo āgaccheyya kuddālapiṭakaṃ [kuddālapiṭakaṃ (bahūsu)] ādāya – ‘mayaṃ imaṃ gaṅgānadiṃ pacchāninnaṃ karissāma pacchāpoṇaṃ pacchāpabbhāran’ti. Taṃ kiṃ maññathāvuso, api nu so mahājanakāyo gaṅgānadiṃ pacchāninnaṃ kareyya pacchāpoṇaṃ pacchāpabbhāran”ti? “No hetaṃ, āvuso”. “Taṃ kissa hetu”? “Gaṅgā, āvuso, nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā. Sā na sukarā pacchāninnaṃ kātuṃ pacchāpoṇaṃ pacchāpabbhāraṃ. Yāvadeva ca pana so mahājanakāyo kilamathassa vighātassa bhāgī assā”ti.

“Evameva kho, āvuso, bhikkhuṃ cattāro satipaṭṭhāne bhāventaṃ cattāro satipaṭṭhāne bahulīkarontaṃ rājāno vā rājamahāmattā vā mittā vā amaccā vā ñātī vā sālohitā vā bhogehi abhihaṭṭhuṃ pavāreyyuṃ – ‘ehambho purisa, kiṃ te ime kāsāvā anudahanti? Kiṃ muṇḍo kapālamanusañcarasi? Ehi hīnāyāvattitvā bhoge ca bhuñjassu puññāni ca karohī’”ti.

“So vata, āvuso, bhikkhu cattāro satipaṭṭhāne bhāvento cattāro satipaṭṭhāne bahulīkaronto sikkhaṃ paccakkhāya hīnāyāvattissatīti – netaṃ ṭhānaṃ vijjati. Taṃ kissa hetu? Yañhi taṃ, āvuso, cittaṃ dīgharattaṃ vivekaninnaṃ vivekapoṇaṃ vivekapabbhāraṃ taṃ vata hīnāyāvattissatīti – netaṃ ṭhānaṃ vijjati. Kathañcāvuso, bhikkhu cattāro satipaṭṭhāne bhāveti, cattāro satipaṭṭhāne bahulīkarotīti? Idhāvuso, bhikkhu kāye kāyānupassī viharati…pe… vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Evaṃ kho, āvuso, bhikkhu cattāro satipaṭṭhāne bhāveti, cattāro satipaṭṭhāne bahulīkarotī”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［八］ 第八 松林精舍

一 有一次，尊者阿那律住在舍卫城的松林精舍。

二 在那里，尊者阿那律对各位比丘说……等等……

三 “各位朋友！譬如恒河向东流去、倾向东方、汇入东方。这时有一群人带着锄头和筐子来，说道：

‘我们要让这条恒河向西流去、倾向西方、汇入西方。’各位朋友！你们认为如何？

那群人能让恒河向西流去、倾向西方、汇入西方吗？”

“朋友！不能。”

“这是为什么呢？”

“朋友！恒河本来就是向东流、倾向东方、汇入东方的，想要让它向西流、倾向西方、汇入西方是不容易

做到的事，那群人只会白白遭受困苦和烦恼罢了。”

四 “各位朋友！同样的道理，对于修行四念住、多加修行四念住的比丘，即使国王、大臣、朋友、同

僚、亲戚、族人，用财物来引诱说：‘喂，这位先生，你何必穿着这些袈裟呢？为

什么要剃光头、托钵行走呢？来吧，还俗吧，可以享受财富，也可以做些功德善事。’”

“各位朋友！那位修行四念住、多加修行四念住的比丘，会放弃修学而还俗——这是不可能发生的事情。为什么呢？各位朋友！因为他的心如果长久以来都趣向远离（世俗）、倾向远离、趋入远离，那么他绝对没有还俗的可能。

五 各位朋友！比丘是如何修行四念住、多加修行四念住的呢？

各位朋友！在这里，有比丘在身体的部分观察身体的现象……在感受……在心……在各种法上观察法的现象，保持精进、正

知、正念，调伏对世间的贪欲和忧愁而安住。

各位朋友！像这样，比丘修行四念住，多加修行四念住。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/8. Anuruddhasaṃyutta 阿那律相应 (SN 52, 899-922)/8.1 Rahogatavagga 独一品 (SN 52.1-10, 899-908)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.1.9 Ambapālivanasutta 庵婆婆梨园 (SN 52.9, 907)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Ambapālivanasuttaṃ

907. Ekaṃ samayaṃ āyasmā ca anuruddho āyasmā ca sāriputto vesāliyaṃ viharanti ambapālivane. Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito…pe… ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ anuruddhaṃ etadavoca –

“Vippasannāni kho te, āvuso anuruddha, indriyāni, parisuddho mukhavaṇṇo pariyodāto. Katamenāyasmā anuruddho vihārena etarahi bahulaṃ viharatī”ti? “Catūsu khvāhaṃ, āvuso, satipaṭṭhānesu suppatiṭṭhitacitto etarahi bahulaṃ viharāmi. Katamesu catūsu? Idhāhaṃ, āvuso, kāye kāyānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ – imesu khvāhaṃ, āvuso, catūsu satipaṭṭhānesu suppatiṭṭhitacitto etarahi bahulaṃ viharāmi. Yo so, āvuso, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto, so imesu catūsu satipaṭṭhānesu suppatiṭṭhitacitto bahulaṃ viharatī”ti.

“Lābhā vata no, āvuso, suladdhaṃ vata no, āvuso! Ye mayaṃ āyasmato anuruddhassa sammukhāva assumha āsabhiṃ vācaṃ bhāsamānassā”ti. Navamaṃ.

☸---------------------------------------------------------------------

［九］ 第九 庵婆婆梨园

一 有一次，尊者阿那律和尊者舍利弗住在毗舍离城的庵婆婆梨园。

二 那时，尊者舍利弗在傍晚时分从静坐处起来，去到尊者阿那律那里。到了之后，与尊者阿那律

互相问候，说了些友善、值得记忆的话后，坐在一旁。

三 坐在一旁的尊者舍利弗对尊者阿那律说道：

“阿那律朋友！您的诸根（感官）非常明净，面色清净洁白。尊者阿那律！现在是多多安住在什么状态中呢？”

“朋友！我现在多多安住于将心稳固地建立在四念住上。哪四种念住呢？

四 朋友！在这里，我在身体的部分观察身体的现象……在感受……在心……在各种法上观察法的现象，保持精进、正知、正念，

调伏对世间的贪欲和忧愁而安住。朋友！我现在多多安住于将心稳固地建立在这四种念住上。

五 朋友！如果一位比丘是阿罗汉，烦恼已尽、梵行已立、应作已办、重担已卸、自身利益已达成、

生死轮回的束缚已断尽、通过正智而解脱，他就会多多安住于将心稳固地建立在这四种念住上。”

六 “朋友！我们真是有收获啊，真是得到了大利益啊！我们能够当面听到尊者阿那律说出这如同雄牛般有力的话语！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/8. Anuruddhasaṃyutta 阿那律相应 (SN 52, 899-922)/8.1 Rahogatavagga 独一品 (SN 52.1-10, 899-908)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.1.10 Bāḷhagilānasutta 重病 (SN 52.10, 908)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Bāḷhagilānasuttaṃ

908. Ekaṃ samayaṃ āyasmā anuruddho sāvatthiyaṃ viharati andhavanasmiṃ ābādhiko dukkhito bāḷhagilāno. Atha kho sambahulā bhikkhū yenāyasmā anuruddho tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ anuruddhaṃ etadavocuṃ –

“Katamenāyasmato anuruddhassa vihārena viharato uppannā sārīrikā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhantī”ti? “Catūsu kho me, āvuso, satipaṭṭhānesu suppatiṭṭhitacittassa viharato uppannā sārīrikā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhanti. Katamesu catūsu? Idhāhaṃ, āvuso, kāye kāyānupassī viharāmi…pe… vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ – imesu kho me, āvuso, catūsu satipaṭṭhānesu suppatiṭṭhitacittassa viharato uppannā sārīrikā dukkhā vedanā cittaṃ na pariyādāya tiṭṭhantī”ti. Dasamaṃ.

Rahogatavaggo paṭhamo.

Tassuddānaṃ –

Rahogatena dve vuttā, sutanu kaṇḍakī tayo;

Taṇhakkhayasalaḷāgāraṃ, ambapāli ca gilānanti.

☸---------------------------------------------------------------------

［一〇］ 第十 重病

一 有一次，尊者阿那律住在舍卫城的安陀林，当时他生病，身体痛苦，病情严重。

二 那时，有许多比丘来到尊者阿那律的住处。到了之后，对比丘阿那律说道：

“尊者阿那律，您是安住在什么状态中，使得已生起的身体上的痛苦感受，不会占据、停留在您的心里呢？”

“各位朋友！我是因为安住于将心稳固地建立在四念住上，所以已生起的身体上的痛苦感受，不会占据、停留在我的心里。哪

四种念住呢？

三 各位朋友！在这里，我在身体的部分观察身体的现象……在感受……在心……在各种法上观察法的现象，保持精进、正知、正

念，调伏对世间的贪欲和忧愁而安住。各位朋友！我就是因为安住于将心稳固地建立在这四种念住上，所以已生起的身体上的痛苦

感受，不会占据、停留在我的心里。”

第一 独一品（完）

此品摄颂曰：

两种独处经，

以及善肤池，

坎它契三经，

爱尽松林园，

庵婆婆梨与病患经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/8. Anuruddhasaṃyutta 阿那律相应 (SN 52, 899-922)/8.2 Dutiyavagga 第二品 (SN 52.11-24, 909-922)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.2.1 Kappasahassasutta 一千劫 (SN 52.11, 909)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyavaggo

1. Kappasahassasuttaṃ

909. Ekaṃ samayaṃ āyasmā anuruddho sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho sambahulā bhikkhū yenāyasmā anuruddho tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā anuruddhena saddhiṃ…pe… ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ anuruddhaṃ etadavocuṃ –

“Katamesaṃ āyasmā anuruddho dhammānaṃ bhāvitattā bahulīkatattā mahābhiññataṃ patto”ti? “Catunnaṃ khvāhaṃ, āvuso, satipaṭṭhānānaṃ bhāvitattā bahulīkatattā mahābhiññataṃ patto. Katamesaṃ catunnaṃ? Idhāhaṃ, āvuso, kāye kāyānupassī viharāmi…pe… vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ – imesaṃ khvāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā mahābhiññataṃ patto. Imesañca panāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā kappasahassaṃ anussarāmī”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第二品

［一一］ 第一 一千劫

一 有一次，尊者阿那律住在舍卫城的祇树给孤独园。

二～三 那时，有许多比丘来到尊者阿那律的住处。到了之后，与尊者阿那律互相问候、

说了些友善、值得记忆的话后，坐在一旁。坐在一旁的那些比丘对尊者阿那律说道：

“尊者阿那律！是因为修行、多加修行了哪些法，而证得了大神通（大智慧、大能力）呢？”

“各位朋友！我是因为修行、多加修行了四念住，而证得了大神通。哪四种念住呢？

四 各位朋友！在这里，我在身体的部分观察身体的现象，保持精进、正知、正念，对世间的贪欲和忧愁调伏而安住。在感受

……在心……在各种法上观察法的现象，保持精进、正知、正念，对世间的贪欲和忧愁调伏而安住。

各位朋友！我就是因为修行、多加修行了这四种念住，而证得了大神通。

五 各位朋友！我就是因为修行、多加修行了这四种念住的缘故，能够回忆起一千个劫那么久远的事情。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/8. Anuruddhasaṃyutta 阿那律相应 (SN 52, 899-922)/8.2 Dutiyavagga 第二品 (SN 52.11-24, 909-922)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.2.2 Iddhividhasutta 神变 (SN 52.12, 910)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Iddhividhasuttaṃ

910. “Imesañca panāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā anekavihitaṃ iddhividhaṃ paccanubhomi – ekopi hutvā bahudhā homi…pe… yāva brahmalokāpi kāyena vasaṃ vattemī”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［一二］ 第二 神变

五 “各位朋友！我就是因为修行、多加修行了这四种念住的缘故，体验了多种多样的神变：能从一个身变现为多个身……等等

……乃至能用身体对梵天界施加影响。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/8. Anuruddhasaṃyutta 阿那律相应 (SN 52, 899-922)/8.2 Dutiyavagga 第二品 (SN 52.11-24, 909-922)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.2.3 Dibbasotasutta 天耳界 (SN 52.13, 911)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Dibbasotasuttaṃ

911. “Imesañca panāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāmi dibbe ca mānuse ca ye dūre santike cā”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

［一三］ 第三 天耳界

五 “各位朋友！我就是因为修行、多加修行了这四种念住的缘故，能用清净、超越常人的天耳界，听到远处和近处的天界和人间的各种声音。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/8. Anuruddhasaṃyutta 阿那律相应 (SN 52, 899-922)/8.2 Dutiyavagga 第二品 (SN 52.11-24, 909-922)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.2.4 Cetopariyasutta 心 (SN 52.14, 912)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Cetopariyasuttaṃ

912. “Imesañca panāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāmi – sarāgaṃ vā cittaṃ ‘sarāgaṃ cittan’ti pajānāmi…pe… avimuttaṃ vā cittaṃ ‘avimuttaṃ cittan’ti pajānāmī”ti. Catutthaṃ.

☸---------------------------------------------------------------------

［一四］ 第四 心

五 “各位朋友！我就是因为修行、多加修行了这四种念住的缘故，能用自己的心去了知其他有情、其他人的心：对于有贪欲的心，了知为‘有贪欲的心’……等等……对于未解脱的心，了知为‘未解脱的心’。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/8. Anuruddhasaṃyutta 阿那律相应 (SN 52, 899-922)/8.2 Dutiyavagga 第二品 (SN 52.11-24, 909-922)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.2.5 Ṭhānasutta 处 (SN 52.15, 913)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Ṭhānasuttaṃ

913. “Imesañca panāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāmī”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

［一五］ 第五 处

五 “各位朋友！我就是因为修行、多加修行了这四种念住的缘故，能够如实地了知：什么是可能发生的（处），什么是不可能发生的（非处）。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/8. Anuruddhasaṃyutta 阿那律相应 (SN 52, 899-922)/8.2 Dutiyavagga 第二品 (SN 52.11-24, 909-922)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.2.6 Kammasamādānasutta 业 (SN 52.16, 914)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Kammasamādānasuttaṃ

914. “Imesañca panāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāmī”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［一六］ 第六 业

五 “各位朋友！我就是因为修行、多加修行了这四种念住的缘故，能够如实地了知：过去、未来、现在所造作的各种业，它们产生结果的条件（处）、原因（因）以及它们的结果（异熟）。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/8. Anuruddhasaṃyutta 阿那律相应 (SN 52, 899-922)/8.2 Dutiyavagga 第二品 (SN 52.11-24, 909-922)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.2.7 Sabbatthagāminisutta 道 (SN 52.17, 915)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Sabbatthagāminisuttaṃ

915. “Imesañca panāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā sabbatthagāminippaṭipadaṃ yathābhūtaṃ pajānāmī”ti. Sattamaṃ.

☸---------------------------------------------------------------------

［一七］ 第七 道

五 “各位朋友！我就是因为修行、多加修行了这四种念住的缘故，能够如实地了知：通往一切趣处（善恶境界）的修行道路。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/8. Anuruddhasaṃyutta 阿那律相应 (SN 52, 899-922)/8.2 Dutiyavagga 第二品 (SN 52.11-24, 909-922)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.2.8 Nānādhātusutta 世间 (SN 52.18, 916)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Nānādhātusuttaṃ

916. “Imesañca panāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā anekadhātunānādhātulokaṃ yathābhūtaṃ pajānāmī”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［一八］ 第八 世间

五 “各位朋友！我就是因为修行、多加修行了这四种念住的缘故，能够如实地了知：由多种元素、不同元素构成的这个世界。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/8. Anuruddhasaṃyutta 阿那律相应 (SN 52, 899-922)/8.2 Dutiyavagga 第二品 (SN 52.11-24, 909-922)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.2.9 Nānādhimuttisutta 种种胜解 (SN 52.19, 917)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Nānādhimuttisuttaṃ

917. “Imesañca panāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā sattānaṃ nānādhimuttikataṃ yathābhūtaṃ pajānāmī”ti. Navamaṃ.

☸---------------------------------------------------------------------

［一九］ 第九 种种胜解

五 “各位朋友！我就是因为修行、多加修行了这四种念住的缘故，能够如实地了知：众生各种不同的意向和理解（胜解）。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/8. Anuruddhasaṃyutta 阿那律相应 (SN 52, 899-922)/8.2 Dutiyavagga 第二品 (SN 52.11-24, 909-922)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.2.10 Indriyaparopariyattasutta 根 (SN 52.20, 918)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Indriyaparopariyattasuttaṃ

918. “Imesañca panāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ pajānāmī”ti. Dasamaṃ.

☸---------------------------------------------------------------------

［二〇］ 第十 根

五 “各位朋友！我就是因为修行、多加修行了这四种念住的缘故，能够如实地了知：其他有情、其他人的根性（指信、进、念、定、慧五根）的优劣程度。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/8. Anuruddhasaṃyutta 阿那律相应 (SN 52, 899-922)/8.2 Dutiyavagga 第二品 (SN 52.11-24, 909-922)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.2.11 Jhānādisutta 静虑 (SN 52.21, 919)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Jhānādisuttaṃ

919. “Imesañca panāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ pajānāmī”ti. Ekādasamaṃ.

☸---------------------------------------------------------------------

［二一］ 第十一 静虑

五 “各位朋友！我就是因为修行、多加修行了这四种念住的缘故，能够如实地了知：各种禅那（静虑）、解脱、三摩地（等持）、等至（深入禅定）的染污、清净、以及从中出定的情况。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/8. Anuruddhasaṃyutta 阿那律相应 (SN 52, 899-922)/8.2 Dutiyavagga 第二品 (SN 52.11-24, 909-922)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.2.12 Pubbenivāsasutta 明之一 (SN 52.22, 920)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

12. Pubbenivāsasuttaṃ

920. “Imesañca panāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā anekavihitaṃ pubbenivāsaṃ anussarāmi, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmī”ti. Dvādasamaṃ.

☸---------------------------------------------------------------------

［二二］ 第十二 明（一）

五 “诸位贤友！我因为对这四念住修习、多次修习的缘故，能回忆起种种过去的住处（生命形态），也就是：一生、二生……等等……像这样具备形貌特征和名称，回忆起种种过去的住处（生命形态）。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/8. Anuruddhasaṃyutta 阿那律相应 (SN 52, 899-922)/8.2 Dutiyavagga 第二品 (SN 52.11-24, 909-922)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.2.13 Dibbacakkhusutta 明之二 (SN 52.23, 921)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

13. Dibbacakkhusuttaṃ

921. “Imesañca panāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne…pe… iti dibbena cakkhunā visuddhena atikkantamānusakena yathākammūpage satte pajānāmī”ti. Terasamaṃ.

☸---------------------------------------------------------------------

［二三］ 第十三 明（二）

五 “诸位贤友！我因为对这四念住修习、多次修习的缘故，以清净、超越人眼的天眼……乃至……了知众生如何随业投生……都能了知。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/8. Anuruddhasaṃyutta 阿那律相应 (SN 52, 899-922)/8.2 Dutiyavagga 第二品 (SN 52.11-24, 909-922)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.2.14 Āsavakkhayasutta 明之三 (SN 52.24, 922)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

14. Āsavakkhayasuttaṃ

922. “Imesañca panāhaṃ, āvuso, catunnaṃ satipaṭṭhānānaṃ bhāvitattā bahulīkatattā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭhe dhamme sayaṃ abhiññā sacchikatvā upasampajja viharāmī”ti. Cuddasamaṃ.

Dutiyo vaggo.

Tassuddānaṃ –

Mahābhiññaṃ iddhi dibbaṃ, cetopariyaṃ ṭhānaṃ kammaṃ;

Sabbatthadhātudhimutti, indriyaṃ jhānaṃ tisso vijjāti.

Anuruddhasaṃyuttaṃ aṭṭhamaṃ.

☸---------------------------------------------------------------------

［二四］ 第十四 明（三）

五 “诸位贤友！我因为对这四念住修习、多次修习的缘故，依诸漏已尽而对无漏的心解脱、慧解脱，于现法（当下）自己证知、实现，具足而住。”

此中摄颂曰：

广大神通与天耳

他心、处、业与趣向

界、种种、胜解

根、禅那与三明

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/9. Jhānasaṃyutta 静虑相应 (SN 53, 923-976)/9.1 Gaṅgāpeyyālavagga 恒河中略品 (SN 53.1-12, 923-934)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9.1.1--12 Jhānādisuttadvādasaka 静虑等十二经 (SN 53.1-12, 923-934)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Jhānasaṃyuttaṃ

1. Gaṅgāpeyyālavaggo

1-12. Jhānādisuttadvādasakaṃ

923-934. Sāvatthinidānaṃ “cattāro me, bhikkhave, jhānā. Katame cattāro? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ime kho, bhikkhave, cattāro jhānā”ti.

“Seyyathāpi, bhikkhave, gaṅgā nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā; evameva kho, bhikkhave, bhikkhu cattāro jhāne bhāvento cattāro jhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro. Kathañca, bhikkhave, bhikkhu cattāro jhāne bhāvento cattāro jhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ…pe… catutthaṃ jhānaṃ upasampajja viharati. Evaṃ kho, bhikkhave, bhikkhu cattāro jhāne bhāvento cattāro jhāne bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti. Dvādasamaṃ.

Gaṅgāpeyyālavaggo paṭhamo.

Tassuddānaṃ –

Cha pācīnato ninnā, cha ninnā ca samuddato;

Dvete cha dvādasa honti, vaggo tena pavuccatīti.

☸---------------------------------------------------------------------

第九 静虑相应

第一 恒河广说

［一］ 第一 初清净

一～二 舍卫城。

“诸比丘！有四种禅那。是哪四种禅那呢？

三 诸比丘！于此有比丘，远离诸欲、远离诸不善法，有寻有伺，进入并安住于由远离而产生的、具有喜和乐的初禅那。

四 由于寻与伺的止息，内心得以安靖，心达到专一，进入并安住于无寻无伺、由定而产生的、具有喜和乐的第二禅那。

五 由于喜的离去，他安住于舍，具足正念和正知，以身感受乐，正如圣者们所宣说的：‘具足舍、念，住于乐中’，他进入并安住于第三禅那。

六 由于乐的断除和苦的断除，以及先前喜和忧的消失，他进入并安住于不苦不乐、由舍而念清净的第四禅那。

七 诸比丘！这就是四种禅那。

八 诸比丘！譬如恒河向东流去、向东倾斜、向东汇入。诸比丘！同样地，比丘修习四禅那、多次修习四禅那，就会趣向涅槃、倾向涅槃、汇入涅槃。

诸比丘！比丘如何修习四禅那、多次修习四禅那，才能趣向涅槃、倾向涅槃、汇入涅槃呢？

九 诸比丘！于此有比丘，远离诸欲、远离诸不善法，有寻有伺，进入并安住于由远离而产生的、具有喜和乐的初禅那。

由于寻与伺的止息……进入并安住于第二禅那……第三禅那……进入并安住于第四禅那。

诸比丘！比丘像这样修习四禅那、多次修习四禅那，就会趣向涅槃、倾向涅槃、汇入涅槃。”

静虑相应之初清净经（完）

如念住（相应）可以此类推详说。

［二～一二］ 第二～十二

恒河广说

摄颂曰：

趣向东者六

趣向海者六

共有十二

广说恒河品

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/9. Jhānasaṃyutta 静虑相应 (SN 53, 923-976)/9.2 Appamādavagga 不放逸品 (SN 53.13-22, 935-944)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9.2.1--10 Tathāgatādisutta 如来等十经 (SN 53.13-22, 935-944)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Appamādavaggo

935-944. Appamādavaggo vitthāretabbo.

Tassuddānaṃ –

Tathāgataṃ padaṃ kūṭaṃ, mūlaṃ sāro ca vassikaṃ;

Rājā candimasūriyā, vatthena dasamaṃ padanti.

☸---------------------------------------------------------------------

第二 不放逸品

［一三～二二］ 第一～十

摄颂曰：

如来与足迹

屋顶与根核

夏生花王月

日衣等十句

第二 不放逸品（完）

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/9. Jhānasaṃyutta 静虑相应 (SN 53, 923-976)/9.3 Balakaraṇīyavagga 力所作品 (SN 53.23-34, 945-956)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9.3.1--12 Balādisutta 力喻等十二经 (SN 53.23-34, 945-956)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Balakaraṇīyavaggo

945-956. Balakaraṇīyavaggo vitthāretabbo.

Tassuddānaṃ –

Balaṃ bījañca nāgo ca, rukkho kumbhena sūkiyā;

Ākāsena ca dve meghā, nāvā āgantukā nadīti.

☸---------------------------------------------------------------------

第三 力所作品

［二三～三四］ 第一～十二

诸比丘！譬如所有以力量来完成的工作……乃至……可以此类推详说。

摄颂曰：

力与种子龙

树与瓶及芒

广空与二云

船舶与客河

第三 力所作品（完）

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/9. Jhānasaṃyutta 静虑相应 (SN 53, 923-976)/9.4 Esanāvagga 寻求品 (SN 53.35-44, 957-966)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9.4.1--10 Esanādisutta 寻求等十经 (SN 53.35-44, 957-966)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Esanāvaggo

957-966. Esanāvaggo vitthāretabbo.

Tassuddānaṃ –

Esanā vidhā āsavo, bhavo ca dukkhatā tisso;

Khilaṃ malañca nīgho ca, vedanā taṇhā tasinā cāti.

☸---------------------------------------------------------------------

第四 寻求品

［三五～四四］ 第一～十

诸比丘！有三种寻求。是哪三种寻求呢？即：欲寻求、有寻求、梵行寻求……乃至

……

摄颂曰：

寻求次第漏

有以及三苦

碍与垢与舍

受与二渴爱

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/9. Jhānasaṃyutta 静虑相应 (SN 53, 923-976)/9.5 Oghavagga 暴流品 (SN 53.45-54, 967-976)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9.5.1--10 Oghādisutta 暴流等十经 (SN 53.45-54, 967-976)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Oghavaggo

1-10. Oghādisuttaṃ

967-976. “Pañcimāni, bhikkhave, uddhambhāgiyāni saṃyojanāni. Katamāni pañca? Rūparāgo, arūparāgo, māno, uddhaccaṃ, avijjā – imāni kho, bhikkhave, pañcuddhambhāgiyāni saṃyojanāni. Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya cattāro jhānā bhāvetabbā. Katame cattāro? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ…pe… catutthaṃ jhānaṃ upasampajja viharati. Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ abhiññāya pariññāya parikkhayāya pahānāya ime cattāro jhānā bhāvetabbā”ti vitthāretabbaṃ. Dasamaṃ. (Yathā maggasaṃyuttaṃ tathā vitthāretabbaṃ).

Oghavaggo pañcamo.

Tassuddānaṃ –

Ogho yogo upādānaṃ, ganthā anusayena ca;

Kāmaguṇā nīvaraṇā, khandhā oruddhambhāgiyāti.

Jhānasaṃyuttaṃ navamaṃ.

☸---------------------------------------------------------------------

第五 暴流品

［四五］ 第一

诸比丘！有四种暴流。是哪四种暴流呢？即：欲暴流、有暴流、见暴流、无明暴流……乃

至……可以此类推详说。

［四六～五三］ 第二～九

［五四］ 第十 上分结

二 “诸比丘！有五种上分结。是哪五种上分结呢？即：色贪、无色贪、慢、掉举、无明。

诸比丘！这就是五种上分结。

诸比丘！为了对此五种上分结完全了解…遍知…彻底灭尽…断除，应当修习四种禅那。是哪

为四种禅那呢？

三～六 诸比丘！于此有比丘，远离诸欲、远离诸不善法，有寻有伺，进入并安住于由远离而产生的、具有喜和乐的

初禅那……第二禅那……第三禅那……进入并安住于第四禅那。

七 诸比丘！为了对此五种上分结完全了解…遍知…彻底灭尽…断除，应当修习这四种禅那。”

摄颂曰：

暴流与轭取

系缚以及随眠

妙欲乃至盖

蕴与上下分

第五 暴流品（完）

如道相应，可以此类推详说静虑相应。

第九 静虑相应（完）

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/10. Ānāpānasaṃyutta 入出息相应 (SN 54, 977-996)/10.1 Ekadhammavagga 一法品 (SN 54.1-10, 977-986)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.1.1 Ekadhammasutta 一法 (SN 54.1, 977)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Ānāpānasaṃyuttaṃ

1. Ekadhammavaggo

1. Ekadhammasuttaṃ

977. Sāvatthinidānaṃ. Tatra kho…pe… etadavoca – “ekadhammo, bhikkhave, bhāvito bahulīkato mahapphalo hoti mahānisaṃso. Katamo ekadhammo? Ānāpānassati [ānāpānasati (sī. pī.)]. Kathaṃ bhāvitā ca, bhikkhave, ānāpānassati kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati, satova [sato (bahūsu) tatiyapārājikepi] passasati. Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti; rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti; ‘sabbakāyappaṭisaṃvedī assasissāmī’ti sikkhati, ‘sabbakāyappaṭisaṃvedī passasissāmī’ti sikkhati; ‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati; ‘pītippaṭisaṃvedī assasissāmī’ti sikkhati, ‘pītippaṭisaṃvedī passasissāmī’ti sikkhati; ‘sukhappaṭisaṃvedī assasissāmī’ti sikkhati, ‘sukhappaṭisaṃvedī passasissāmī’ti sikkhati; ‘cittasaṅkhārappaṭisaṃvedī assasissāmī’ti sikkhati, ‘cittasaṅkhārappaṭisaṃvedī passasissāmī’ti sikkhati; ‘passambhayaṃ cittasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ cittasaṅkhāraṃ passasissāmī’ti sikkhati; ‘cittappaṭisaṃvedī assasissāmī’ti sikkhati, ‘cittappaṭisaṃvedī passasissāmī’ti sikkhati; ‘abhippamodayaṃ cittaṃ assasissāmī’ti sikkhati, ‘abhippamodayaṃ cittaṃ passasissāmī’ti sikkhati; ‘samādahaṃ cittaṃ assasissāmī’ti sikkhati, ‘samādahaṃ cittaṃ passasissāmī’ti sikkhati; ‘vimocayaṃ cittaṃ assasissāmī’ti sikkhati, ‘vimocayaṃ cittaṃ passasissāmī’ti sikkhati; ‘aniccānupassī assasissāmī’ti sikkhati, ‘aniccānupassī passasissāmī’ti sikkhati; ‘virāgānupassī assasissāmī’ti sikkhati, ‘virāgānupassī passasissāmī’ti sikkhati; ‘nirodhānupassī assasissāmī’ti sikkhati, ‘nirodhānupassī passasissāmī’ti sikkhati; ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati. Evaṃ bhāvitā kho, bhikkhave, ānāpānassati evaṃ bahulīkatā mahapphalā hoti mahānisaṃsā”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第十 入出息相应

第一 一法品

［一］ 第一 一法

一 舍卫城……园。

二 ……佛陀这样说道：

三 “诸比丘！修习一种法、多次修习，便有大果报、大功德。是哪一种法呢？

就是入出息念。

诸比丘！对于入出息念，要如何修习、如何多次修习，才能有大果报、大功德呢？

四 诸比丘！于此有比丘，去到森林、去到树下、或去到空静处，结跏趺坐，保持身体正直，将

念安住于面前，有念地入息，有念地出息。

五 当长入息时，他了知“我正长入息”；当长出息时，他了知“我正长出息”。当短入息时，他了知

“我正短入息”；当短出息时，他了知“我正短出息”。

六 他练习“我将体验全身入息”，他练习“我将体验全身出息”。他练习“我将平息身行入息”，他练习“我将平息身行

出息”。

七 他练习“我将体验喜入息”，他练习“我将体验喜出息”。他练习“我将体验乐入息”，他练习“我将体验乐出息”。

八 他练习“我将体验心行入息”，他练习“我将体验心行出息”。他练习“我将平息心行入息”，他练习“我将平息心行

出息”。他练习“我将体验心入息”，他练习“我将体验心出息”。

九 他练习“我将令心喜悦入息”，他练习“我将令心喜悦出息”。他练习“我将令心入定入息”，他练习“我

将令心入定出息”。他练习“我将令心解脱入息”，他练习“我将令心解脱出息”。

一〇 他练习“我将随观无常入息”，他练习“我将随观无常出息”。他练习“我将随观离贪入息”，他练习“我将随观离

贪出息”。他练习“我将随观灭尽入息”，他练习“我将随观灭尽出息”。他练习“我将随观放舍入息”，他练习“我

将随观放舍出息”。

一一 诸比丘！对入出息念像这样修习、像这样多次修习，便有大果报、大功德。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/10. Ānāpānasaṃyutta 入出息相应 (SN 54, 977-996)/10.1 Ekadhammavagga 一法品 (SN 54.1-10, 977-986)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.1.2 Bojjhaṅgasutta 觉支 (SN 54.2, 978)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Bojjhaṅgasuttaṃ

978. “Ānāpānassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā. Kathaṃ bhāvitā ca, bhikkhave, ānāpānassati kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā? Idha, bhikkhave, bhikkhu ānāpānassatisahagataṃ satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ, ānāpānassatisahagataṃ dhammavicayasambojjhaṅgaṃ bhāveti…pe… ānāpānassatisahagataṃ upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Evaṃ bhāvitā kho, bhikkhave, ānāpānassati evaṃ bahulīkatā mahapphalā hoti mahānisaṃsā”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［二］ 第二 觉支

一～二 舍卫城。

三 “诸比丘！对入出息念进行修习、多次修习，便有大果报、大功德。诸比丘！对入出息念

要如何修习、如何多次修习，才能有大果报、大功德呢？

四 诸比丘！于此有比丘，（修习）与入出息念俱行的念觉支，此修习依止远离、依止离贪、依止灭尽，导向放舍；（修习）与入出息念俱行的择法觉支……（修习）与入出息念俱行的精进觉支……喜觉支……轻安觉支……定觉支……（修习）与入出息念俱行的舍觉支，此修习依止远离、依止离贪、依止灭尽，导向放舍。

五 诸比丘！对入出息念像这样修习、像这样多次修习，便有大果报、大功德。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/10. Ānāpānasaṃyutta 入出息相应 (SN 54, 977-996)/10.1 Ekadhammavagga 一法品 (SN 54.1-10, 977-986)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.1.3 Suddhikasutta 清净 (SN 54.3, 979)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Suddhikasuttaṃ

979. “Ānāpānassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā. Kathaṃ bhāvitā ca, bhikkhave, ānāpānassati kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati, satova passasati…pe… ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati. Evaṃ bhāvitā kho, bhikkhave, ānāpānassati evaṃ bahulīkatā mahapphalā hoti mahānisaṃsā”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

［三］ 第三 清净

一～二 舍卫城。

三 “诸比丘！对入出息念进行修习、多次修习，便有大果报、大功德。诸比丘！要如何对入出

息念进行修习、多次修习，才能有大果报、大功德呢？

四 诸比丘！于此有比丘，去到森林、去到树下、或去到空静处，结跏趺坐，保持身体正直，将

念安住于面前，有念地入息、有念地出息：

五～一〇 乃至广说……他练习“我将随观放舍入息”，他练习“我将随观放舍出息”。

一一 诸比丘！像这样修习入出息念、像这样多次修习，便有大果报、大功德。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/10. Ānāpānasaṃyutta 入出息相应 (SN 54, 977-996)/10.1 Ekadhammavagga 一法品 (SN 54.1-10, 977-986)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.1.4 Paṭhamaphalasutta 果之一 (SN 54.4, 980)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Paṭhamaphalasuttaṃ

980. “Ānāpānassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā. Kathaṃ bhāvitā ca, bhikkhave, ānāpānassati kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati, satova passasati…pe… ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati. Evaṃ bhāvitā kho, bhikkhave, ānāpānassati evaṃ bahulīkatā mahapphalā hoti mahānisaṃsā. Evaṃ bhāvitāya kho, bhikkhave, ānāpānassatiyā evaṃ bahulīkatāya dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti. Catutthaṃ.

☸---------------------------------------------------------------------

［四］ 第四 果（一）

三 “诸比丘！对入出息念进行修习、多次修习，便有大果报、大功德。诸比丘！要如何修习入

出息念、如何多次修习，才能有大果报、大功德呢？

四～一〇 诸比丘！于此有比丘，去到森林、去到树下、或去到空静处，结跏趺坐，保持身体正

直，将念安住于面前，有念地入息、有念地出息……乃至广说……他练习“我将随观放舍入息”，

他练习“我将随观放舍出息”。

一一 诸比丘！对入出息念像这样修习、像这样多次修习，便有大果报、大功德。

一二 诸比丘！对入出息念像这样修习、像这样多次修习，则两种果报中的一种是可以期待的：或

在现世证得究竟智（阿罗汉果），或者如果还有所依（烦恼未尽），则证得不还果。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/10. Ānāpānasaṃyutta 入出息相应 (SN 54, 977-996)/10.1 Ekadhammavagga 一法品 (SN 54.1-10, 977-986)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.1.5 Dutiyaphalasutta 果之二 (SN 54.5, 981)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Dutiyaphalasuttaṃ

981. “Ānāpānassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā. Kathaṃ bhāvitā ca, bhikkhave, ānāpānassati kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati, satova passasati…pe… ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati. Evaṃ bhāvitā kho, bhikkhave, ānāpānassati evaṃ bahulīkatā mahapphalā hoti mahānisaṃsā.

“Evaṃ bhāvitāya kho, bhikkhave, ānāpānassatiyā evaṃ bahulīkatāya satta phalā sattānisaṃsā pāṭikaṅkhā. Katame satta phalā sattānisaṃsā? Diṭṭheva dhamme paṭikacca aññaṃ ārādheti; no ce diṭṭheva dhamme paṭikacca aññaṃ ārādheti. Atha maraṇakāle aññaṃ ārādheti; no ce diṭṭheva dhamme paṭikacca aññaṃ ārādheti, no ce maraṇakāle aññaṃ ārādheti. Atha pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti… upahaccaparinibbāyī hoti… asaṅkhāraparinibbāyī hoti… sasaṅkhāraparinibbāyī hoti… uddhaṃsoto hoti akaniṭṭhagāmī – evaṃ bhāvitāya kho, bhikkhave, ānāpānassatiyā evaṃ bahulīkatāya ime satta phalā sattānisaṃsā pāṭikaṅkhā”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

［五］ 第五 果（二）

三 “诸比丘！对入出息念进行修习、多次修习，便有大果报、大功德。诸比丘！要如何修习入

出息念、如何多次修习，才能有大果报、大功德呢？

四～一〇 诸比丘！于此有比丘，去到森林、去到树下、或去到空静处……乃至广说……他练习

“我将随观放舍出息”。

一一 诸比丘！对入出息念像这样修习、像这样多次修习，便有大果报、大功德。

一二 诸比丘！对入出息念像这样修习、像这样多次修习，则有七种果报、七种功德可以期待。是哪

七种果报、七种功德呢？

一三 在现世当下证得究竟智；如果在现世当下未能证得究竟智，则在临终时证得究竟智；如果在现世当下未能证得究竟

智，在临终时也未能证得究竟智，那么因为五下分结的断尽，他会成为中般涅槃者……或成为生般涅槃者……或成为无行般涅槃者……或成为有行

般涅槃者……或成为上流者，去到色究竟天。

一四 诸比丘！对入出息念像这样修习、像这样多次修习，便可以期待这七种果报、七种功德。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/10. Ānāpānasaṃyutta 入出息相应 (SN 54, 977-996)/10.1 Ekadhammavagga 一法品 (SN 54.1-10, 977-986)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.1.6 Ariṭṭhasutta 阿梨瑟吒 (SN 54.6, 982)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Ariṭṭhasuttaṃ

982. Sāvatthinidānaṃ. Tatra kho bhagavā…pe… etadavoca – “bhāvetha no tumhe bhikkhave, ānāpānassatin”ti? Evaṃ vutte āyasmā ariṭṭho bhagavantaṃ etadavoca – “ahaṃ kho, bhante, bhāvemi ānāpānassatin”ti. “Yathā kathaṃ pana tvaṃ, ariṭṭha, bhāvesi ānāpānassatin”ti? “Atītesu me, bhante, kāmesu kāmacchando pahīno, anāgatesu me kāmesu kāmacchando vigato, ajjhattabahiddhā [ajjhattaṃ bahiddhā (syā. kaṃ. pī. ka.)] ca me dhammesu paṭighasaññā suppaṭivinītā. So [sohaṃ (?)] satova assasissāmi, satova passasissāmi. Evaṃ khvāhaṃ, bhante, bhāvemi ānāpānassatin”ti.

“‘Atthesā, ariṭṭha, ānāpānassati, nesā natthī’ti vadāmi. Api ca, ariṭṭha, yathā ānāpānassati vitthārena paripuṇṇā hoti taṃ suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti. “Evaṃ, bhante”ti kho āyasmā ariṭṭho bhagavato paccassosi. Bhagavā etadavoca –

“Kathañca, ariṭṭha, ānāpānassati vitthārena paripuṇṇā hoti? Idha, ariṭṭha, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati, satova passasati. Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti…pe… ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati. Evaṃ kho, ariṭṭha, ānāpānassati vitthārena paripuṇṇā hotī”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［六］ 第六 阿梨瑟吒

一～二 舍卫城。

在那里，世尊……这样说道：

“诸比丘！你们应当修习入出息念。”

三 当世尊这样说了之后，具寿阿梨瑟吒对世尊说：

“尊者（大德），我修习入出息念。”

“阿梨瑟吒！那么你是怎样修习入出息念的呢？”

四 “尊者（大德），我对过去的欲乐，断除了欲求；对未来的欲乐，离去了欲求；对于内外的诸法，彻底调伏了（因其产生的）抵触之想。我这样有念地入息，有念地出息。尊者（大德）！我就是这样修习入出息念的。”

五 “阿梨瑟吒！这样的入出息念是有的，阿梨瑟吒，我不是说它没有。然而，阿梨瑟吒！入出息念如何才能广大圆满，你仔细听，好好作意，我将为你解说。”具寿阿梨瑟吒回答世尊：“是的，尊者（大德）！”

六 世尊说道：

“阿梨瑟吒！入出息念如何才能广大圆满呢？

七～一三 阿梨瑟吒！于此有比丘，去到森林、去到树下、或去到空静处，结跏趺坐……乃至……他练习“我将随观放舍出息”。

一四 阿梨瑟吒！像这样（修习）的入出息念，才是广大圆满的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/10. Ānāpānasaṃyutta 入出息相应 (SN 54, 977-996)/10.1 Ekadhammavagga 一法品 (SN 54.1-10, 977-986)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.1.7 Mahākappinasutta 罽宾那 (SN 54.7, 983)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Mahākappinasuttaṃ

983. Sāvatthinidānaṃ. Tena kho pana samayena āyasmā mahākappino bhagavato avidūre nisinno hoti pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. Addasā kho bhagavā āyasmantaṃ mahākappinaṃ avidūre nisinnaṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. Disvāna bhikkhū āmantesi –

“Passatha no tumhe, bhikkhave, etassa bhikkhuno kāyassa iñjitattaṃ vā phanditattaṃ vā”ti? “Yadāpi mayaṃ, bhante, taṃ āyasmantaṃ passāma saṅghamajjhe vā nisinnaṃ ekaṃ vā raho nisinnaṃ, tadāpi mayaṃ tassa āyasmato na passāma kāyassa iñjitattaṃ vā phanditattaṃ vā”ti.

“Yassa, bhikkhave, samādhissa bhāvitattā bahulīkatattā neva kāyassa iñjitattaṃ vā hoti phanditattaṃ vā, na cittassa iñjitattaṃ vā hoti phanditattaṃ vā, tassa so, bhikkhave, bhikkhu samādhissa nikāmalābhī akicchalābhī akasiralābhī. Katamassa ca, bhikkhave, samādhissa bhāvitattā bahulīkatattā neva kāyassa iñjitattaṃ vā hoti phanditattaṃ vā, na cittassa iñjitattaṃ vā hoti phanditattaṃ vā?

“Ānāpānassatisamādhissa, bhikkhave, bhāvitattā bahulīkatattā neva kāyassa iñjitattaṃ vā hoti phanditattaṃ vā, na cittassa iñjitattaṃ vā hoti phanditattaṃ vā. Kathaṃ bhāvite ca, bhikkhave, ānāpānassatisamādhimhi kathaṃ bahulīkate neva kāyassa iñjitattaṃ vā hoti phanditattaṃ vā, na cittassa iñjitattaṃ vā hoti phanditattaṃ vā?

“Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati, satova passasati…pe… ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati. Evaṃ bhāvite ca kho, bhikkhave, ānāpānassatisamādhimhi evaṃ bahulīkate neva kāyassa iñjitattaṃ vā hoti phanditattaṃ vā, na cittassa iñjitattaṃ vā hoti phanditattaṃ vā”ti. Sattamaṃ.

☸---------------------------------------------------------------------

［七］ 第七 罽宾那

一～二 舍卫城。

三 当时，具寿大罽宾那在离世尊不远的地方，结跏趺坐，保持身体正直，将念安住于面前。

四 世尊看见具寿大罽宾那在不远的地方结跏趺坐，保持身体正直，将念安住于面前。看见后，便告诉

诸比丘：

“诸比丘！你们是否看见这位比丘的身体有任何摇动或晃动？”

五 “尊者（大德）！每当我们看见那位具寿时，无论他是在僧团大众中端坐，还是独自静坐，我们都未曾见过那位具寿的身体有任何摇动或晃动。”

六 “诸比丘！由于对某种定境进行了修习、多次修习，身体便不再摇动或晃动，心也不再摇动或晃动。这样的比丘，对于那种定境，能够随愿获得、轻易获得、毫不费力地获得。

七 诸比丘！是由于修习、多次修习哪种定境，身体才不摇动或晃动，心也不摇动或晃动呢？

诸比丘！正是由于对入出息念定进行了修习、多次修习，身体才不摇动或晃动，心也不摇动或晃动。

八 诸比丘！要如何修习入出息念定、如何多次修习，身体才能不摇动或晃动，心也不摇动或晃动呢？

九～一五 诸比丘！于此有比丘，去到森林、去到树下、或去到空静处……乃至广说……他练习

“我将随观放舍出息”。

一六 诸比丘！像这样修习入出息念定，像这样多次修习，身体便不再摇动或晃动，心也不再摇动或晃动。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.4.12 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/10. Ānāpānasaṃyutta 入出息相应 (SN 54, 977-996)/10.1 Ekadhammavagga 一法品 (SN 54.1-10, 977-986)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.1.8 Padīpopamasutta 灯喻 (SN 54.8, 984)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Padīpopamasuttaṃ

《灯喻经》

☆ Anicca-anu-passī 详细（anu）观看（passī 发现）无常（anicca） ➾ 我于入息（assasissāmī）详细观看、发现无常。

☆ 苦圣谛──发现无常（依远离） ➾ 集圣谛──于是离贪（依离贪） ➾ 灭圣谛──心得灭尽（依灭尽） ➾ 道圣谛──如实出离（向于舍） ➾ 四圣谛。

☆ 彻知 ➾ 乐受‘无常’、苦受是‘苦’、不苦不乐受‘无我’。

☆ 彻知 ➾ 一切感受之边际──身与命 ➾ 无常、苦、无我。

984. “Ānāpānassatisamādhi, bhikkhave, bhāvito bahulīkato mahapphalo hoti mahānisaṃso. Kathaṃ bhāvito ca, bhikkhave, ānāpānassatisamādhi kathaṃ bahulīkato mahapphalo hoti mahānisaṃso?

〈壹、安般概说 ➲〉

（那时，世尊说：）

“各位比丘！修习入出息念定、多加修习，就会有大果报、大功德。各位比丘！如何修习入出息念定、怎样多加修习，就会有大果报、大功德呢？

“Idha, bhikkhave, bhikkhu

各位比丘！比丘在这里——

araññagato vā rukkhamūlagato vā suññāgāragato vā

或去到森林、或去到树下、或去到僻静无人之处后；

nisīdati pallaṅkaṃ ābhujitvā

交叉双腿、结跏趺坐好；

ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.

端正身体，将正念专注地置于面前。

So satova assasati satova passasati.

〈贰、安般解说 ➲〉

［一、依安般念──修身念住 ➥］

他如此练习：‘保持正念入息，保持正念出息。’

Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti.

⑴ 当入息长时，清楚地知道：‘我入息长。’

Dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti.

⑵ 当出息长时，清楚地知道：‘我出息长。’

Rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti.

⑶ 当入息短时，清楚地知道：‘我入息短。’

Rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti.

⑷ 当出息短时，清楚地知道：‘我出息短。’

‘Sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati.

⑸ 他这样练习：‘我将体验全身而入息。’

‘Sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati.

⑹ 他这样练习：‘我将体验全身而出息。’

‘Passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati.

⑺ 他这样练习：‘我将平息身行而入息。’

‘Passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati.

⑻ 他这样练习：‘我将平息身行而出息。’

‘Pītipaṭisaṃvedī assasissāmī’ti sikkhati.

［二、依安般念──修受念住 ➥］

⑴ 他这样练习：‘我将体验喜而入息。’

‘Pītipaṭisaṃvedī passasissāmī’ti sikkhati.

⑵ 他这样练习：‘我将体验喜而出息。’

‘Sukhapaṭisaṃvedī assasissāmī’ti sikkhati.

⑶ 他这样练习：‘我将体验乐而入息。’

‘Sukhapaṭisaṃvedī passasissāmī’ti sikkhati.

⑷ 他这样练习：‘我将体验乐而出息。’

‘Cittasaṅkhārapaṭisaṃvedī assasissāmī’ti sikkhati.

⑸ 他这样练习：‘我将体验心行而入息。’

‘Cittasaṅkhārapaṭisaṃvedī passasissāmī’ti sikkhati.

⑹ 他这样练习：‘我将体验心行而出息。’

‘Passambhayaṃ cittasaṅkhāraṃ assasissāmī’ti sikkhati.

⑺ 他这样练习：‘我将平息心行而入息。’

‘Passambhayaṃ cittasaṅkhāraṃ passasissāmī’ti sikkhati.

⑻ 他这样练习：‘我将平息心行而出息。’

‘Cittapaṭisaṃvedī assasissāmī’ti sikkhati.

［三、依安般念──修心念住 ➥］

⑴ 他这样练习：‘我将体验心而入息。’

‘Cittapaṭisaṃvedī passasissāmī’ti sikkhati.

⑵ 他这样练习：‘我将体验心而出息。’

‘Abhippamodayaṃ cittaṃ assasissāmī’ti sikkhati.

⑶ 他这样练习：‘我将令心喜悦而入息。’

‘Abhippamodayaṃ cittaṃ passasissāmī’ti sikkhati.

⑷ 他这样练习：‘我将令心喜悦而出息。’

‘Samādahaṃ cittaṃ assasissāmī’ti sikkhati.

⑸ 他这样练习：‘我将令心入定而入息。’

‘Samādahaṃ cittaṃ passasissāmī’ti sikkhati.

⑹ 他这样练习：‘我将令心入定而出息。’

‘Vimocayaṃ cittaṃ assasissāmī’ti sikkhati.

⑺ 他这样练习：‘我将令心解脱而入息。’

‘Vimocayaṃ cittaṃ passasissāmī’ti sikkhati.

⑻ 他这样练习：‘我将令心解脱而出息。’

‘Aniccānupassī assasissāmī’ti sikkhati.

［四、依安般念──修法念住 ➥］

⑴ 他这样练习：‘我将观察无常而入息。’

‘Aniccānupassī passasissāmī’ti sikkhati.

⑵ 他这样练习：‘我将观察无常而出息。’

‘Virāgānupassī assasissāmī’ti sikkhati.

⑶ 他这样练习：‘我将观察离贪而入息。’

‘Virāgānupassī passasissāmī’ti sikkhati.

⑷ 他这样练习：‘我将观察离贪而出息。’

‘Nirodhānupassī assasissāmī’ti sikkhati.

⑸ 他这样练习：‘我将观察灭尽而入息。’

‘Nirodhānupassī passasissāmī’ti sikkhati.

⑹ 他这样练习：‘我将观察灭尽而出息。’

‘Paṭinissaggānupassī assasissāmī’ti sikkhati.

⑺ 他这样练习：‘我将观察舍离而入息。’

‘Paṭinissaggānupassī passasissāmī’ti sikkhati.

⑻ 他这样练习：‘我将观察舍离而出息。’

Evaṃ bhāvito kho, bhikkhave, ānāpānassatisamādhi evaṃ bahulīkato mahapphalo hoti mahānisaṃso.

［五、安般总结 ➥］

各位比丘！像这样修习入出息念定，像这样多加修习，就会有大果报、大功德。

“Ahampi sudaṃ, bhikkhave, pubbeva sambodhā anabhisambuddho bodhisattova samāno iminā vihārena bahulaṃ viharāmi.

各位比丘！我以前尚未圆满觉悟、未现等觉、还是菩萨的时候，就常常像这样安住。

Tassa mayhaṃ, bhikkhave, iminā vihārena bahulaṃ viharato neva kāyo kilamati na cakkhūni; anupādāya ca me āsavehi cittaṃ vimucci.

各位比丘！我像这样安住，身体和眼睛都不会疲劳，无执取地从诸漏中令心解脱。

“Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya – ‘neva me kāyo kilameyya na cakkhūni, anupādāya ca me āsavehi cittaṃ vimucceyyā’ti, ayameva ānāpānassatisamādhi sādhukaṃ manasi kātabbo.

各位比丘！因此，如果比丘希望：‘我的身体和眼睛不疲劳，无执取地从诸漏中令心解脱’，就应当对这入出息念定善加作意。

“Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya – ‘ye me gehasitā sarasaṅkappā te pahīyeyyun’ti, ayameva ānāpānassatisamādhi sādhukaṃ manasi kātabbo.

各位比丘！因此，如果比丘希望：‘断除那些在家相关的思虑’，就应当对这入出息念定善加作意。

“Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya – ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, ayameva ānāpānassatisamādhi sādhukaṃ manasi kātabbo.

〈叁、依安般念──修违逆想 ➲〉

各位比丘！因此，如果比丘希望：‘在不可厌对象上，作可厌想而安住’，就应当对这入出息念定善加作意。

“Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya – ‘paṭikūle appaṭikūlasaññī vihareyyan’ti, ayameva ānāpānassatisamādhi sādhukaṃ manasi kātabbo.

各位比丘！因此，如果比丘希望：‘在可厌对象上，作不可厌想而安住’，就应当对这入出息念定善加作意。

“Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya – ‘paṭikūle ca appaṭikūle ca paṭikūlasaññī vihareyyan’ti, ayameva ānāpānassatisamādhi sādhukaṃ manasi kātabbo.

各位比丘！因此，如果比丘希望：‘在可厌与不可厌对象上，作可厌想而安住’，就应当对这入出息念定善加作意。

“Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya – ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan’ti, ayameva ānāpānassatisamādhi sādhukaṃ manasi kātabbo.

各位比丘！因此，如果比丘希望：‘在可厌与不可厌对象上，作不可厌想而安住’，就应当对这入出息念定善加作意。

“Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya – ‘appaṭikūlañca paṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’ti, ayameva ānāpānassatisamādhi sādhukaṃ manasi kātabbo.

各位比丘！因此，如果比丘希望：‘避开不可厌与可厌两者后，保持舍心、正念、正知而安住’，就应当对这入出息念定善加作意。

“Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya – ‘vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihareyyan’ti, ayameva ānāpānassatisamādhi sādhukaṃ manasi kātabbo.

〈肆、依安般念──修习禅定 ➲〉

［一、修色界定 ➥］

各位比丘！因此，如果比丘希望：‘远离诸欲、远离不善法，有寻有伺，进入并安住于由远离所产生的、具有喜和乐的初禅’，就应当对这入出息念定善加作意。

“Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya – ‘vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja vihareyyan’ti, ayameva ānāpānassatisamādhi sādhukaṃ manasi kātabbo.

各位比丘！因此，如果比丘希望：‘平息寻和伺，内心宁静，心达到专一，无寻无伺，进入并安住于由定所产生的、具有喜和乐的第二禅’，就应当对这入出息念定善加作意。

“Tasmātiha bhikkhave, bhikkhu cepi ākaṅkheyya – ‘pītiyā ca virāgā upekkhako ca vihareyyaṃ sato ca sampajāno, sukhañca kāyena paṭisaṃvedeyyaṃ, yaṃ taṃ ariyā ācikkhanti – upekkhako satimā sukhavihārīti tatiyaṃ jhānaṃ upasampajja vihareyyan’ti, ayameva ānāpānassatisamādhi sādhukaṃ manasi kātabbo.

各位比丘！因此，如果比丘希望：‘因喜的褪去而住于舍，保持正念、正知，以身感受乐，进入并安住于圣者们所宣说的‘舍、念、乐住’的第三禅’，就应当对这入出息念定善加作意。

“Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya – ‘sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja vihareyyan’ti, ayameva ānāpānassatisamādhi sādhukaṃ manasi kātabbo.

各位比丘！因此，如果比丘希望：‘断除乐、断除苦，并且先前已灭除了喜和忧，进入并安住于不苦不乐、舍念清净的第四禅’，就应当对这入出息念定善加作意。

“Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya – ‘sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ananto ākāsoti ākāsānañcāyatanaṃ upasampajja vihareyyan’ti, ayameva ānāpānassatisamādhi sādhukaṃ manasi kātabbo.

［二、修无色定 ➥］

各位比丘！因此，如果比丘希望：‘完全超越色想，灭除有对想，不作意种种想，进入并安住于观想‘空是无边的’空无边处’，就应当对这入出息念定善加作意。

“Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya – ‘sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññāṇañcāyatanaṃ upasampajja vihareyyan’ti, ayameva ānāpānassatisamādhi sādhukaṃ manasi kātabbo.

各位比丘！因此，如果比丘希望：‘完全超越空无边处，进入并安住于观想‘识是无边的’识无边处’，就应当对这入出息念定善加作意。

“Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya – ‘sabbaso viññāṇañcāyatanaṃ samatikkamma natthi kiñcīti ākiñcaññāyatanaṃ upasampajja vihareyyan’ti, ayameva ānāpānassatisamādhi sādhukaṃ manasi kātabbo.

各位比丘！因此，如果比丘希望：‘完全超越识无边处，进入并安住于观想‘无所有’的无所有处’，就应当对这入出息念定善加作意。

“Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya – ‘sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja vihareyyan’ti, ayameva ānāpānassatisamādhi sādhukaṃ manasi kātabbo.

各位比丘！因此，如果比丘希望：‘完全超越无所有处，进入并安住于非想非非想处’，就应当对这入出息念定善加作意。

“Tasmātiha, bhikkhave, bhikkhu cepi ākaṅkheyya – ‘sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja vihareyyan’ti, ayameva ānāpānassatisamādhi sādhukaṃ manasi kātabbo.

各位比丘！因此，如果比丘希望：‘完全超越非想非非想处，进入并安住于想受灭’，就应当对这入出息念定善加作意。”

“Evaṃ bhāvite kho, bhikkhave, ānāpānassatisamādhimhi evaṃ bahulīkate, sukhaṃ ce vedanaṃ vedayati, sā ‘aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti;

〈伍、依安般念──彻知身与命为感受边际 ➲〉

［一、世间无喜无取想 ➥］

“各位比丘！像这样修习入出息念定、像这样多加修习，那么当感受到乐受时，清楚地知道：‘它是无常的’，清楚地知道：‘它是不应执取的’，清楚地知道：‘它是不值得欢喜的’。

dukkhaṃ ce vedanaṃ vedayati, ‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti;

感受到苦受时，清楚地知道：‘它是无常的’，清楚地知道：‘它是不应执取的’，清楚地知道：‘它是不值得欢喜的。’

adukkhamasukhaṃ ce vedanaṃ vedayati, ‘sā aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti.

感受到不苦不乐受时，清楚地知道：‘它是无常的’，清楚地知道：‘它是不应执取的’，清楚地知道：‘它是不值得欢喜的。’

Sukhaṃ [so sukhaṃ (sī. syā. kaṃ. pī.) ma. ni. 3.364 aṭṭhakathāṭīkā oloketabbā] ce vedanaṃ vedayati, visaṃyutto naṃ vedayati;

感受乐受时，不执系地感受它；

dukkhaṃ ce vedanaṃ vedayati, visaṃyutto naṃ vedayati;

感受苦受时，不执系地感受它；

adukkhamasukhaṃ ce vedanaṃ vedayati, visaṃyutto naṃ vedayati.

感受不苦不乐受时，不执系地感受它。

So kāyapariyantikaṃ vedanaṃ vedayamāno ‘kāyapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti, jīvitapariyantikaṃ vedanaṃ vedayamāno ‘jīvitapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti, ‘kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānāti.

［二、身与命──感受之边际 ➥］

当他体验到以身体为终结的感受时，清楚地知道：‘我正体验以身体为终结的感受。’

当他体验到以生命为终结的感受时，清楚地知道：‘我正体验以生命为终结的感受。’

清楚地知道：‘身体败坏、生命结束后，就在这里，一切所感受的、不被乐受的东西都将平息！’

Seyyathāpi, bhikkhave, telañca paṭicca, vaṭṭiñca paṭicca telappadīpo jhāyeyya,

［三、身与命──油灯喻 ➥］

各位比丘！譬如油灯依靠油和灯芯而燃烧，

tasseva telassa ca vaṭṭiyā ca pariyādānā anāhāro nibbāyeyya;

当那油和灯芯耗尽，无所依凭，灯火就会熄灭；

evameva kho, bhikkhave, bhikkhu kāyapariyantikaṃ vedanaṃ vedayamāno ‘kāyapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti, jīvitapariyantikaṃ vedanaṃ vedayamāno ‘jīvitapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti,

各位比丘！同样地，比丘当体验到以身体为终结的感受时，清楚地知道：‘我正体验以身体为终结的感受。’

当体验到以生命为终结的感受时，清楚地知道：‘我正体验以生命为终结的感受。’

‘kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissantī’ti pajānātī”ti.

清楚地知道：‘身体败坏、生命结束后，就在这里，一切所感受的、不被乐受的东西都将平息！’”

Aṭṭhamaṃ.

灯喻经 ～一法品‧第八经终

～《入出息相应‧一法品‧Padīpopamasutta 灯喻经》(SN 54.8, 984)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/10. Ānāpānasaṃyutta 入出息相应 (SN 54, 977-996)/10.1 Ekadhammavagga 一法品 (SN 54.1-10, 977-986)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.1.9 Vesālīsutta 毗舍离 (SN 54.9, 985)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Vesālīsuttaṃ

985. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena bhagavā bhikkhūnaṃ anekapariyāyena asubhakathaṃ katheti, asubhāya vaṇṇaṃ bhāsati, asubhabhāvanāya vaṇṇaṃ bhāsati.

Atha kho bhagavā bhikkhū āmantesi – “icchāmahaṃ, bhikkhave, aḍḍhamāsaṃ paṭisallīyituṃ. Nāmhi kenaci upasaṅkamitabbo, aññatra ekena piṇḍapātanīhārakenā”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paṭissutvā nāssudha koci bhagavantaṃ upasaṅkamati, aññatra ekena piṇḍapātanīhārakena.

Atha kho te bhikkhū – “bhagavā anekapariyāyena asubhakathaṃ katheti, asubhāya vaṇṇaṃ bhāsati, asubhabhāvanāya vaṇṇaṃ bhāsatī”ti anekākāravokāraṃ asubhabhāvanānuyogamanuyuttā viharanti. Te iminā kāyena aṭṭīyamānā [aṭṭiyamānā (sī. syā. kaṃ. pī. ka.)] harāyamānā jigucchamānā satthahārakaṃ pariyesanti. Dasapi bhikkhū ekāhena satthaṃ āharanti, vīsampi…pe… tiṃsampi bhikkhū ekāhena satthaṃ āharanti.

Atha kho bhagavā tassa aḍḍhamāsassa accayena paṭisallānā vuṭṭhito āyasmantaṃ ānandaṃ āmantesi – “kiṃ nu kho, ānanda, tanubhūto viya bhikkhusaṅgho”ti? “Tathā hi pana, bhante, ‘bhagavā bhikkhūnaṃ anekapariyāyena asubhakathaṃ katheti, asubhāya vaṇṇaṃ bhāsati, asubhabhāvanāya vaṇṇaṃ bhāsatī’ti anekākāravokāraṃ asubhabhāvanānuyogamanuyuttā viharanti. Te iminā kāyena aṭṭīyamānā harāyamānā jigucchamānā satthahārakaṃ pariyesanti. Dasapi bhikkhū ekāhena satthaṃ āharanti, vīsampi bhikkhū… tiṃsampi bhikkhū ekāhena satthaṃ āharanti. Sādhu, bhante, bhagavā aññaṃ pariyāyaṃ ācikkhatu yathāyaṃ bhikkhusaṅgho aññāya saṇṭhaheyyā”ti.

“Tenahānanda, yāvatikā bhikkhū vesāliṃ upanissāya viharanti te sabbe upaṭṭhānasālāyaṃ sannipātehī”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā yāvatikā bhikkhū vesāliṃ upanissāya viharanti te sabbe upaṭṭhānasālāyaṃ sannipātetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca – “sannipatito [sannipātito (sī.)], bhante, bhikkhusaṅgho. Yassa dāni, bhante, bhagavā kālaṃ maññatī”ti.

Atha kho bhagavā yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi – “ayampi kho, bhikkhave, ānāpānassatisamādhi bhāvito bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasameti”.

“Seyyathāpi, bhikkhave, gimhānaṃ pacchime māse ūhataṃ rajojallaṃ, tamenaṃ mahāakālamegho ṭhānaso antaradhāpeti vūpasameti; evameva kho, bhikkhave, ānāpānassatisamādhi bhāvito bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasameti. Kathaṃ bhāvito ca, bhikkhave, ānāpānassatisamādhi kathaṃ bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasameti?

“Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati, satova passasati…pe… ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati. Evaṃ bhāvito kho, bhikkhave, ānāpānassatisamādhi evaṃ bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasametī”ti. Navamaṃ.

☸---------------------------------------------------------------------

［九］ 第九 毗舍离

一 如是我闻。一时，世尊住在毗舍离的大林重阁讲堂。

二 那时，世尊为各位比丘，用各种方式说示不净论，称赞不净[观]，并称赞对不净[观]的修习。

三 这时，世尊告诉各位比丘说：

“各位比丘！我想要静修半个月。除了送饭食来的那一个人之外，任何人都不要到我这里来。”

“是的，大德！”

那些比丘回答世尊后，除了送饭食来的那一个人之外，没有任何人去到世尊的住处。

四 这时，那些比丘想到：“世尊用各种方式说示不净论，称赞不净[观]，称赞不净[观]的修习。”于是他们修习各种不同方面的不净观而住。他们对这个身体感到苦恼、厌恶、嫌弃，寻找持刀来自杀的人。一天有十位比丘自杀，一天有二十位比丘自杀，一天有三十位比丘自杀。

五 这时，世尊过了半个月后，从静修处出来，对具寿阿难说：

“阿难！为什么比丘僧团的人数好像变少了呢？”

六 “大德！因为世尊为各位比丘，用各种方式说示不净论，称赞不净[观]，称赞不净[观]的修习。大德！那些比丘想到：‘世尊用各种方式说示不净论，称赞不净[观]，称赞不净[观]的修习。’于是他们修习各种不同方面的不净观而住。他们对这个身体感到苦恼、厌恶、嫌弃，寻找持刀来自杀的人。一天有十位比丘……（乃至）……二十位比丘……（乃至）……三十位比丘自杀。大德世尊！希望世尊开示其他法门，好让这个比丘僧团能够安住于正法中。”

七 “阿难！既然如此，你去把所有住在毗舍离附近的比丘，都集合到集会堂来。”

“是的，大德！”

具寿阿难回答世尊后，把所有住在毗舍离附近的比丘都集合到集会堂，然后来到世尊那里，到了之后，对世尊说：

“大德！比丘僧团已经集合好了。大德！现在正是时候。”

八 这时，世尊前往集会堂。到了之后，在准备好的座位上坐下。坐好后，世尊对各位比丘说：

九 “各位比丘！这个入出息念定，如果修习、多修习，它是寂静的、殊妙的、纯净的、安乐的住处，并且能立刻使已生起的恶、不善法消失、平息。

一〇 各位比丘！譬如在夏季最后一个月，扬起的尘土污垢，突然来了不合时宜的大暴雨，就能立刻使它消失、平息。各位比丘！同样地，入出息念定，如果修习、多修习，它是寂静的、殊妙的、纯净的、安乐的住处，并且能立刻使已生起的恶、不善法消失、平息。

一一 各位比丘！如何修习、如何多修习入出息念定，才能是寂静的、殊妙的、纯净的、安乐的住处，并且能立刻使已生起的恶、不善法消失、平息呢？

一二～一八 各位比丘！于此，有比丘去到森林、或去到树下、或去到僻静无人之处……（乃至，详细说明）……练习：‘我将观察舍离而入息。’练习：‘我将观察舍离而出息。’

一九 各位比丘！入出息念定，像这样修习、像这样多修习，就是寂静的、殊妙的、纯净的、安乐的住处，并且能立刻使已生起的恶、不善法消失、平息。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/10. Ānāpānasaṃyutta 入出息相应 (SN 54, 977-996)/10.1 Ekadhammavagga 一法品 (SN 54.1-10, 977-986)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.1.10 Kimilasutta 金毗罗 (SN 54.10, 986)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Kimilasuttaṃ

986. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kimilāyaṃ [kimbilāyaṃ (sī. pī.)] viharati veḷuvane. Tatra kho bhagavā āyasmantaṃ kimilaṃ āmantesi – “kathaṃ bhāvito nu kho, kimila, ānāpānassatisamādhi kathaṃ bahulīkato mahapphalo hoti mahānisaṃso”ti?

Evaṃ vutte āyasmā kimilo tuṇhī ahosi. Dutiyampi kho bhagavā…pe… tatiyampi kho bhagavā āyasmantaṃ kimilaṃ āmantesi – “kathaṃ bhāvito nu kho, kimila, ānāpānassatisamādhi kathaṃ bahulīkato mahapphalo hoti mahānisaṃso”ti? Tatiyampi kho āyasmā kimilo tuṇhī ahosi.

Evaṃ vutte āyasmā ānando bhagavantaṃ etadavoca – “etassa, bhagavā, kālo; etassa, sugata, kālo! Yaṃ bhagavā ānāpānassatisamādhiṃ bhāseyya. Bhagavato sutvā bhikkhū dhāressantī”ti.

“Tenahānanda, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Bhagavā etadavoca – “kathaṃ bhāvito ca, ānanda, ānāpānassatisamādhi kathaṃ bahulīkato mahapphalo hoti mahānisaṃso? Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati, satova passasati…pe… ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati. Evaṃ bhāvito kho, ānanda, ānāpānassatisamādhi evaṃ bahulīkato mahapphalo hoti mahānisaṃso”.

“Yasmiṃ samaye, ānanda, bhikkhu dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti; rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti; ‘sabbakāyappaṭisaṃvedī assasissāmī’ti sikkhati, ‘sabbakāyappaṭisaṃvedī passasissāmī’ti sikkhati; ‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati – kāye kāyānupassī, ānanda, bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Taṃ kissa hetu? Kāyaññatarāhaṃ, ānanda, etaṃ vadāmi yadidaṃ – assāsapassāsaṃ. Tasmātihānanda, kāye kāyānupassī bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.

“Yasmiṃ samaye, ānanda, bhikkhu ‘pītippaṭisaṃvedī assasissāmī’ti sikkhati, ‘pītippaṭisaṃvedī passasissāmī’ti sikkhati; ‘sukhappaṭisaṃvedī assasissāmī’ti sikkhati, ‘sukhappaṭisaṃvedī passasissāmī’ti sikkhati; ‘cittasaṅkhārappaṭisaṃvedī assasissāmī’ti sikkhati, ‘cittasaṅkhārappaṭisaṃvedī passasissāmī’ti sikkhati; ‘passambhayaṃ cittasaṅkhāraṃ passasissāmī’ti sikkhati – vedanāsu vedanānupassī, ānanda, bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Taṃ kissa hetu? Vedanāññatarāhaṃ, ānanda, etaṃ vadāmi, yadidaṃ – assāsapassāsānaṃ [assāsapassāsaṃ (pī. ka.) ma. ni. 3.145] sādhukaṃ manasikāraṃ. Tasmātihānanda, vedanāsu vedanānupassī bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.

“Yasmiṃ samaye, ānanda, bhikkhu ‘cittappaṭisaṃvedī assasissāmī’ti sikkhati, ‘cittappaṭisaṃvedī passasissāmī’ti sikkhati; abhippamodayaṃ cittaṃ…pe… samādahaṃ cittaṃ…pe… ‘vimocayaṃ cittaṃ assasissāmī’ti sikkhati, ‘vimocayaṃ cittaṃ passasissāmī’ti sikkhati – citte cittānupassī, ānanda, bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Taṃ kissa hetu? Nāhaṃ, ānanda, muṭṭhassatissa asampajānassa ānāpānassatisamādhibhāvanaṃ vadāmi. Tasmātihānanda, citte cittānupassī bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.

“Yasmiṃ samaye, ānanda, bhikkhu ‘aniccānupassī assasissāmī’ti sikkhati…pe… virāgānupassī…pe… nirodhānupassī…pe… ‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati – dhammesu dhammānupassī, ānanda, bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. So yaṃ taṃ hoti abhijjhādomanassānaṃ pahānaṃ taṃ paññāya disvā sādhukaṃ ajjhupekkhitā hoti. Tasmātihānanda, dhammesu dhammānupassī bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.

“Seyyathāpi, ānanda, catumahāpathe [cātummahāpathe (sī. syā. kaṃ.)] mahāpaṃsupuñjo. Puratthimāya cepi disāyaṃ āgaccheyya sakaṭaṃ vā ratho vā, upahanateva taṃ paṃsupuñjaṃ; pacchimāya cepi disāya āgaccheyya…pe… uttarāya cepi disāya…pe… dakkhiṇāya cepi disāya āgaccheyya sakaṭaṃ vā ratho vā, upahanateva taṃ paṃsupuñjaṃ. Evameva kho, ānanda, bhikkhu kāye kāyānupassī viharantopi upahanateva pāpake akusale dhamme; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharantopi upahanateva pāpake akusale dhamme”ti. Dasamaṃ.

Ekadhammavaggo paṭhamo.

Tassuddānaṃ –

Ekadhammo ca bojjhaṅgo, suddhikañca duve phalā;

Ariṭṭho kappino dīpo, vesālī kimilena cāti.

☸---------------------------------------------------------------------

［一〇］ 第十 金毗罗

一 如是我闻。一时，世尊住在金毗罗的竹林。

二 在那里，世尊对具寿金毗罗说：

“金毗罗！对于入出息念定，如何修习、如何多加修习，才能有大果报、大功德呢？”

这样问后，具寿金毗罗沉默不语。

三 第二次世尊……（乃至）……

四 第三次世尊对金毗罗说：

“金毗罗！对于入出息念定，如何修习、如何多加修习，才能有大果报、大功德呢？”

第三次具寿金毗罗仍然沉默不语。

五 这样之后。具寿阿难对世尊说：

“世尊，现在正是时候！善逝，现在正是时候！请世尊开示入出息念定吧。听闻世尊的开示后，比丘们将会受持。”

“阿难！既然如此，你仔细听！善加作意，我当解说。”

“是的，大德！”

具寿阿难回答世尊。

六 世尊开示道：

“阿难！对于入出息念定，如何修习、如何多加修习，才能有大果报、大功德呢？

七～一三 阿难！于此，有比丘去到森林、或去到树下、或去到僻静无人之处……（乃至）……练习：‘我将观察舍离而出息。’

一四 阿难！入出息念定，像这样修习、像这样多加修习，就有大果报、大功德。

一五 阿难！当比丘入息长时，了知‘我入息长’；出息长时，了知‘我出息长’；入息短时，了知‘我入息短’；出息短时，了知‘我出息短’。他练习：‘我将体验全身而入息’，他练习：‘我将体验全身而出息’，他练习：‘我将平息身行而入息’，他练习：‘我将平息身行而出息’。阿难！那时，比丘在身随观身，保持热忱、正知、正念，调伏世间的贪欲和忧恼而安住。这是什么原因呢？

一六 阿难！我说，这入息和出息，就是身体中的一种。阿难！因此，那时，比丘在身随观身，保持热忱、正知、正念，调伏世间的贪欲和忧恼而安住。

一七 阿难！当比丘练习：‘我将体验喜而入息’，练习：‘我将体验喜而出息’，练习：‘我将体验乐而入息’，练习：‘我将体验乐而出息’，练习：‘我将体验心行而入息’，练习：‘我将体验心行而出息’，练习：‘我将平息心行而入息’，练习：‘我将平息心行而出息’。阿难！那时，比丘在受随观受，保持热忱、正知、正念，调伏世间的贪欲和忧恼而安住。这是什么原因呢？

一八 阿难！我说，对入息和出息的善加作意，就是感受中的一种。阿难！因此，那时，比丘在受随观受，保持热忱、正知、正念，调伏世间的贪欲和忧恼而安住。

一九 阿难！当比丘练习：‘我将体验心而入息’，练习：‘我将体验心而出息’，练习：‘令心喜悦……（乃至）……令心入定……（乃至）……练习：‘我将令心解脱而入息’，练习：‘我将令心解脱而出息’。阿难！那时，比丘在心随观心，保持热忱、正知、正念，调伏世间的贪欲和忧恼而安住。这是什么原因呢？

二〇 阿难！我并不认为失念者、不正知者能修习入出息念定。阿难！因此，那时，比丘在心随观心，保持热忱、正知、正念，调伏世间的贪欲和忧恼而安住。

二一 阿难！当比丘练习：‘我将观察无常而入息’……（乃至）……观察离贪……（乃至）……观察灭尽……（乃至）……练习：‘我将观察舍离而入息’，练习：‘我将观察舍离而出息’。阿难！那时，比丘在法随观法，保持热忱、正知、正念，调伏世间的贪欲和忧恼而安住。他以智慧见到那贪欲和忧恼的断除后，能很好地保持舍心。阿难！因此，那时，比丘在法随观法，保持热忱、正知、正念，调伏世间的贪欲和忧恼而安住。

二二 阿难！譬如在十字路口有一大堆尘土。如果有牛车或马车从东方驶来，就会践踏那堆尘土；从西方……从北方……从南方驶来的牛车或马车，也会践踏那堆尘土。阿难！同样地，比丘安住于身随观身时，就能摧破恶、不善法；安住于受……于心……安住于法随观法时，就能摧破恶、不善法。”

入出息相应 第一 一法品（终）

此中摄颂曰：

一法、觉支、清净，

二果、阿利吒，

劫宾那以及灯，

毗舍离、金毗罗。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/10. Ānāpānasaṃyutta 入出息相应 (SN 54, 977-996)/10.2 Dutiyavagga 第二品 (SN 54.11-20, 987-996)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.2.1 Icchānaṅgalasutta 一奢能伽罗 (SN 54.11, 987)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyavaggo

1. Icchānaṅgalasuttaṃ

987. Ekaṃ samayaṃ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Tatra kho bhagavā bhikkhū āmantesi – “icchāmahaṃ, bhikkhave, temāsaṃ paṭisallīyituṃ. Nāmhi kenaci upasaṅkamitabbo, aññatra ekena piṇḍapātanīhārakenā”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paṭissutvā nāssudha koci bhagavantaṃ upasaṅkamati, aññatra ekena piṇḍapātanīhārakena.

Atha kho bhagavā tassa temāsassa accayena paṭisallānā vuṭṭhito bhikkhū āmantesi – “sace kho, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – ‘katamenāvuso, vihārena samaṇo gotamo vassāvāsaṃ bahulaṃ vihāsī’ti, evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha – ‘ānāpānassatisamādhinā kho, āvuso, bhagavā vassāvāsaṃ bahulaṃ vihāsī’ti. Idhāhaṃ, bhikkhave, sato assasāmi, sato passasāmi. Dīghaṃ assasanto ‘dīghaṃ assasāmī’ti pajānāmi, dīghaṃ passasanto ‘dīghaṃ passasāmī’ti pajānāmi; rassaṃ assasanto ‘rassaṃ assasāmī’ti pajānāmi, rassaṃ passasanto ‘rassaṃ passasāmī’ti pajānāmi; ‘sabbakāyappaṭisaṃvedī assasissāmī’ti pajānāmi…pe… ‘paṭinissaggānupassī assasissāmī’ti pajānāmi, ‘paṭinissaggānupassī passasissāmī’ti pajānāmi”.

“Yañhi taṃ, bhikkhave, sammā vadamāno vadeyya – ‘ariyavihāro’ itipi, ‘brahmavihāro’ itipi, ‘tathāgatavihāro’ itipi. Ānāpānassatisamādhiṃ sammā vadamāno vadeyya – ‘ariyavihāro’ itipi, ‘brahmavihāro’ itipi, ‘tathāgatavihāro’ itipi. Ye te, bhikkhave, bhikkhū sekhā appattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti tesaṃ ānāpānassatisamādhi bhāvito bahulīkato āsavānaṃ khayāya saṃvattati. Ye ca kho te, bhikkhave, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññā vimuttā tesaṃ ānāpānassatisamādhi bhāvito bahulīkato diṭṭhadhammasukhavihārāya ceva saṃvattati satisampajaññāya ca.

“Yañhi taṃ, bhikkhave, sammā vadamāno vadeyya – ‘ariyavihāro’ itipi, ‘brahmavihāro’ itipi, ‘tathāgatavihāro’ itipi. Ānāpānassatisamādhiṃ sammā vadamāno vadeyya – ‘ariyavihāro’ itipi, ‘brahmavihāro’ itipi, ‘tathāgatavihāro’ itipī”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第二品

［一一］ 第一 一奢能伽罗

一 一时，世尊住在一奢能伽罗的一奢能伽罗林苑中。

二 在那里，世尊对各位比丘说：

“各位比丘！我想要静修三个月。除了送饭食来的那一个人之外，任何人都不要到我这里来。”

“是的，大德！”

那些比丘回答世尊后，除了送饭食来的那一个人之外，没有任何人去到世尊的住处。

三 那时，世尊过了三个月后从静修处出来，对各位比丘说：

“各位比丘！如果有外道游方者这样问你们：“朋友们！沙门乔达摩在雨安居期间，大多是依哪种方式安住的呢？”各位比丘！如果被这样问，你们应当这样回答那些外道游方者：“朋友们！世尊在雨安居期间，大多是依入出息念定而安住的。”

四 各位比丘！我在这里，保持正念入息，保持正念出息。

五～一〇 当入息长时，了知‘我入息长’；出息长时，了知‘我出息长’……（乃至）……了知‘我将观察舍离而入息’，了知‘我将观察舍离而出息’。

一一 各位比丘！如果想要正确地说什么是‘圣住’、什么是‘梵住’、什么是‘如来住’。就应该正确地说入出息念定是‘圣住’、是‘梵住’、是‘如来住’。

一二 各位比丘！那些还是有学、心尚未圆满、正希求无上瑜伽安稳而安住的比丘们，他们修习、多修习这入出息念定，能导向诸漏的灭尽。各位比丘！而那些已经是阿罗汉、诸漏已尽、梵行已立、所作已办、已卸重担、已达己利、生死结已断、已得正解脱的比丘们，他们修习、多修习这入出息念定，能导向现法乐住以及正念与正知。

一三 各位比丘！如果想要正确地说什么是‘圣住’、什么是‘梵住’、什么是‘如来住’，就应该正确地说入出息念定是‘圣住’、是‘梵住’、是‘如来住’。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/10. Ānāpānasaṃyutta 入出息相应 (SN 54, 977-996)/10.2 Dutiyavagga 第二品 (SN 54.11-20, 987-996)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.2.2 Kaṅkheyyasutta 卢夷强耆 (SN 54.12, 988)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Kaṅkheyyasuttaṃ

988. Ekaṃ samayaṃ āyasmā lomasakaṃbhiyo [lomasavaṅgiso (sī. pī.)] sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Atha kho mahānāmo sakko yenāyasmā lomasakaṃbhiyo tenupasaṅkami; upasaṅkamitvā āyasmantaṃ lomasakaṃbhiyaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo sakko āyasmantaṃ lomasakaṃbhiyaṃ etadavoca – “so eva nu kho, bhante, sekho vihāro so tathāgatavihāro, udāhu aññova [añño (syā. kaṃ. pī. ka.)] sekho vihāro añño tathāgatavihāro”ti?

“Na kho, āvuso mahānāma, sveva sekho vihāro, so tathāgatavihāro. Añño kho, āvuso mahānāma, sekho vihāro, añño tathāgatavihāro. Ye te, āvuso mahānāma, bhikkhū sekhā appattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti, te pañca nīvaraṇe pahāya viharanti. Katame pañca? Kāmacchandanīvaraṇaṃ pahāya viharanti, byāpādanīvaraṇaṃ…pe… thinamiddhanīvaraṇaṃ…pe… uddhaccakukkuccanīvaraṇaṃ…pe… vicikicchānīvaraṇaṃ pahāya viharanti.

“Yepi te, āvuso mahānāma, bhikkhū sekhā appattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti, te ime pañca nīvaraṇe pahāya viharanti.

“Ye ca kho te, āvuso mahānāma, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññā vimuttā, tesaṃ pañca nīvaraṇā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā [anabhāvakatā (sī. pī.)] āyatiṃ anuppādadhammā. Katame pañca? Kāmacchandanīvaraṇaṃ pahīnaṃ ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ; byāpādanīvaraṇaṃ pahīnaṃ…pe… thinamiddhanīvaraṇaṃ…pe… uddhaccakukkuccanīvaraṇaṃ…pe… vicikicchānīvaraṇaṃ pahīnaṃ ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ.

“Ye te, āvuso mahānāma, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññā vimuttā, tesaṃ ime pañca nīvaraṇā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Tadamināpetaṃ, āvuso mahānāma, pariyāyena veditabbaṃ yathā – aññova sekho vihāro, añño tathāgatavihāro.

“Ekamidaṃ, āvuso mahānāma, samayaṃ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Tatra kho, āvuso mahānāma, bhagavā bhikkhū āmantesi – ‘icchāmahaṃ, bhikkhave, temāsaṃ paṭisallīyituṃ. Nāmhi kenaci upasaṅkamitabbo, aññatra ekena piṇḍapātanīhārakenā’ti. ‘Evaṃ, bhante’ti kho, āvuso mahānāma, te bhikkhū bhagavato paṭissutvā nāssudha koci bhagavantaṃ upasaṅkamati, aññatra ekena piṇḍapātanīhārakena.

“Atha kho, āvuso, bhagavā tassa temāsassa accayena paṭisallānā vuṭṭhito bhikkhū āmantesi – ‘sace kho, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – katamenāvuso, vihārena samaṇo gotamo vassāvāsaṃ bahulaṃ vihāsīti, evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha – ānāpānassatisamādhinā kho, āvuso, bhagavā vassāvāsaṃ bahulaṃ vihāsīti. Idhāhaṃ, bhikkhave, sato assasāmi, sato passasāmi. Dīghaṃ assasanto dīghaṃ assasāmīti pajānāmi, dīghaṃ passasanto dīghaṃ passasāmīti pajānāmi…pe… paṭinissaggānupassī assasissāmīti pajānāmi, paṭinissaggānupassī passasissāmī’ti pajānāmi”.

“Yañhi taṃ, bhikkhave, sammā vadamāno vadeyya – ariyavihāro itipi, brahmavihāro itipi, tathāgatavihāro itipi. Ānāpānassatisamādhiṃ sammā vadamāno vadeyya – ariyavihāro itipi, brahmavihāro itipi, tathāgatavihāro itipi.

“Ye te, bhikkhave, bhikkhū sekhā appattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti, tesaṃ ānāpānassatisamādhi bhāvito bahulīkato āsavānaṃ khayāya saṃvattati.

“Ye ca kho te, bhikkhave, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññā vimuttā, tesaṃ ānāpānassatisamādhi bhāvito bahulīkato diṭṭheva dhamme sukhavihārāya ceva saṃvattati satisampajaññāya ca.

“Yañhi taṃ, bhikkhave, sammā vadamāno vadeyya – ariyavihāro itipi, brahmavihāro itipi, tathāgatavihāro itipi. Ānāpānassatisamādhiṃ sammā vadamāno vadeyya – ariyavihāro itipi, brahmavihāro itipi, tathāgatavihāro itipī”ti. “Iminā kho etaṃ, āvuso mahānāma, pariyāyena veditabbaṃ, yathā – aññova sekho vihāro, añño tathāgatavihāro”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［一二］ 第二 卢夷强耆

一 一时，具寿卢夷强耆住在释迦国的迦毗罗卫城，尼拘律陀园。

二 那时，释迦族人摩诃男来到具寿卢夷强耆的住处。到了之后，向具寿卢夷强耆行礼，然后坐在一边。坐在一边的释迦族人摩诃男，对具寿卢夷强耆说：

三 “大德！有学的住处就是此如来的住处吗？或者说，有学的住处和如来的住处是不同的呢？”

“摩诃男贤友！有学的住处并非就是如来的住处；摩诃男贤友！有学的住处和如来的住处是不同的。

四 摩诃男贤友！那些还是有学、心尚未圆满、正希求无上瑜伽安稳而安住的比丘们，他们为了断除五盖而安住。是哪五盖呢？

他们为了断除欲贪盖而安住，为了断除瞋恚盖而住，为了断除昏沉睡眠盖而住，为了断除掉举追悔盖而住，为了断除疑盖而住。

摩诃男贤友！那些还是有学、心尚未圆满、正希求无上瑜伽安稳而安住的比丘们，他们为了断除这五盖而安住。

五 摩诃男贤友！而那些已经是阿罗汉、诸漏已尽、梵行已立、所作已办、已卸重担、已达己利、生死结已断、已得正解脱的比丘们，他们的五盖已经被断除，已被根除，就像被砍头的多罗树一样，不可能再生。是哪五盖呢？

欲贪盖已被断除，已被根除，就像被砍头的多罗树一样，不可能再生。瞋恚盖……昏沉睡眠盖……掉举追悔盖……疑盖已被断除，已被根除，就像被砍头的多罗树一样，不可能再生。

摩诃男贤友！那些已经是阿罗汉、诸漏已尽、梵行已立、所作已办、已卸重担、已达己利、生死结已断、已得正解脱的比丘们，他们的这五盖已经被断除，已被根除，就像被砍头的多罗树一样，不可能再生。

六 摩诃男贤友！根据这个道理可以知道，有学的住处并非如来住；有学的住处和如来的住处是不同的。

七 摩诃男贤友！有一段时间，世尊住在一奢能伽罗的一奢能伽罗林苑中。

八～一九 那时，世尊对各位比丘说：“各位比丘！我想要静修三个月。除了送饭食来的那一个人之外，任何人都不要到我这里来。”“是的，大德！”那些比丘回答世尊后，除了送饭食来的那一个人之外，没有任何人去到世尊的住处。

那时，世尊过了三个月后从静修处出来，对各位比丘说：“各位比丘！如果有外道游方者这样问你们：‘朋友们！沙门乔达摩在雨安居期间，大多是依哪种方式安住的呢？’各位比丘！如果被这样问，你们应当这样回答那些外道游方者：‘朋友们！世尊在雨安居期间，大多是依入出息念定而安住的。’

“各位比丘！我在这里，保持正念入息，保持正念出息。

当入息长时，了知：‘我入息长。’当出息长时，了知：‘我出息长。’

当入息短时，了知：‘我入息短。’当出息短时，了知：‘我出息短。’

练习：‘我将体验全身而入息。’练习：‘我将体验全身而出息。’

练习：‘我将平息身行而入息。’练习：‘我将平息身行而出息。’

练习：‘我将体验喜而入息。’练习：‘我将体验喜而出息。’

练习：‘我将体验乐而入息。’练习：‘我将体验乐而出息。’

练习：‘我将体验心行而入息。’练习：‘我将体验心行而出息。’

练习：‘我将平息心行而入息。’练习：‘我将平息心行而出息。’

练习：‘我将体验心而入息。’练习：‘我将体验心而出息。’

练习：‘我将令心喜悦而入息。’练习：‘我将令心喜悦而出息。’

练习：‘我将令心入定而入息。’练习：‘我将令心入定而出息。’

练习：‘我将令心解脱而入息。’练习：‘我将令心解脱而出息。’

练习：‘我将观察无常而入息。’练习：‘我将观察无常而出息。’

练习：‘我将观察离贪而入息。’练习：‘我将观察离贪而出息。’

练习：‘我将观察灭尽而入息。’练习：‘我将观察灭尽而出息。’

练习：‘我将观察舍离而入息。’练习：‘我将观察舍离而出息。’”

“各位比丘！如果想要正确地说什么是‘圣住’、什么是‘梵住’、什么是‘如来住’，就应该正确地说入出息念定是‘圣住’、是‘梵住’、是‘如来住’。”

“各位比丘！那些还是有学、心尚未圆满、正希求无上瑜伽安稳而安住的比丘们，他们修习、多修习这入出息念定，能导向诸漏的灭尽。

而那些已经是阿罗汉、诸漏已尽、梵行已立、所作已办、已卸重担、已达己利、生死结已断、已得正解脱的比丘们，他们修习、多修习这入出息念定，能导向现法乐住以及正念与正知。

“各位比丘！如果想要正确地说什么是‘圣住’、什么是‘梵住’、什么是‘如来住’，就应该正确地说入出息念定是‘圣住’、是‘梵住’、是‘如来住’。”

二〇 摩诃男贤友！依此道理可知，有学的住处并非如来住；有学的住处和如来的住处是不同的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/10. Ānāpānasaṃyutta 入出息相应 (SN 54, 977-996)/10.2 Dutiyavagga 第二品 (SN 54.11-20, 987-996)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.2.3 Paṭhamaānandasutta 阿难之一 (SN 54.13, 989)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Paṭhamaānandasuttaṃ

989. Sāvatthinidānaṃ.

舍卫城因缘。

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

那时，具寿阿难来到世尊的住处。到了之后，向世尊行礼，然后坐在一边。

Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

坐在一边的具寿阿难对世尊这样说道：

“atthi nu kho, bhante, ekadhammo [eko dhammo (sī.)] bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrentī”ti?

“大德！是否存在这样一种法：对它修习、多修习，就能使四法圆满；对这四法修习、多修习，就能使七法圆满；对这七法修习、多修习，就能使二法圆满呢？”

“Atthi kho, ānanda, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrentī”ti.

“阿难！确实存在这样一种法：对它修习、多修习，就能使四法圆满；对这四法修习、多修习，就能使七法圆满；对这七法修习、多修习，就能使二法圆满。”

“Katamo pana, bhante, ekadhammo [eko dhammo (sī.)] bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrentī”ti?

“那么，大德！是哪一种法，对它修习、多修习，就能使四法圆满；对这四法修习、多修习，就能使七法圆满；对这七法修习、多修习，就能使二法圆满呢？”

☼ 【法随法行】（Dhammānudhammappaṭipatti 法次法向）

☆ Dhamma-anu-dhamma-ppaṭipatti 法随法行（法次法向） ➾ 法（Dhamma）渐次（anu 跟随、次第）法行（paṭipatti 向着法的道迹而行） ➾ 渐次跟随着法的次第，向着法的道迹而行。

☆ 法随法行 ─➢ ➊ 入出息念 ➾ ➋ 四念住 ➾ ➌ 七菩提分 ➾ ➍ 明 ➾ ➎ 解脱

“➊ Ānāpānassatisamādhi kho, ānanda, ekadhammo bhāvito bahulīkato cattāro satipaṭṭhāne paripūreti, ➋ cattāro satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrenti, ➌ satta bojjhaṅgā bhāvitā bahulīkatā ➍ vijjā ➎ vimuttiṃ paripūrenti”.

“阿难！➊ 对入出息念定这一法修习、多修习，就能使四念住圆满；➋ 对四念住修习、多修习，就能使七觉支圆满；➌ 对七觉支修习、多修习，➍ 就能使明与➎ 解脱圆满。”

“Kathaṃ bhāvito, ānanda, ānāpānassatisamādhi kathaṃ bahulīkato cattāro satipaṭṭhāne paripūreti?

“阿难！入出息念定要如何修习、如何多修习，才能使四念住圆满呢？

Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.

阿难！在这里，有位比丘到森林里，或到树下，或到空房子里，盘腿而坐，保持身体端正，将念头专注地放在面前。

☼ 【修习入出息念】

⑴ 修习入出息念 ➾ 【身念住】

So satova assasati satova passasati.

他保持正念地入息，保持正念地出息。

Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti.

⓵ 入长息时，他清楚地知道：‘我入长息。’

Dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti.

⓶ 出长息时，他清楚地知道：‘我出长息。’

Rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti.

⓷ 入短息时，他清楚地知道：‘我入短息。’

Rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti.

⓸ 出短息时，他清楚地知道：‘我出短息。’

‘Sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati.

⓹ 他这样练习：‘我入息时，要体验全身。’

‘Sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati.

⓺ 他这样练习：‘我出息时，要体验全身。’

‘Passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati.

⓻ 他这样练习：‘我入息时，要平息身行。’

‘Passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati.

⓼ 他这样练习：‘我出息时，要平息身行。’

⑵ 修习入出息念 ➾ 【受念住】

‘Pītipaṭisaṃvedī assasissāmī’ti sikkhati.

⓵ 他这样练习：‘我入息时，要体验喜。’

‘Pītipaṭisaṃvedī passasissāmī’ti sikkhati.

⓶ 他这样练习：‘我出息时，要体验喜。’

‘Sukhapaṭisaṃvedī assasissāmī’ti sikkhati.

⓷ 他这样练习：‘我入息时，要体验乐。’

‘Sukhapaṭisaṃvedī passasissāmī’ti sikkhati.

⓸ 他这样练习：‘我出息时，要体验乐。’

‘Cittasaṅkhārapaṭisaṃvedī assasissāmī’ti sikkhati.

⓹ 他这样练习：‘我入息时，要体验心行。’

‘Cittasaṅkhārapaṭisaṃvedī passasissāmī’ti sikkhati.

⓺ 他这样练习：‘我出息时，要体验心行。’

‘Passambhayaṃ cittasaṅkhāraṃ assasissāmī’ti sikkhati.

⓻ 他这样练习：‘我入息时，要平息心行。’

‘Passambhayaṃ cittasaṅkhāraṃ passasissāmī’ti sikkhati.

⓼ 他这样练习：‘我出息时，要平息心行。’

⑶ 修习入出息念 ➾ 【心念住】

‘Cittapaṭisaṃvedī assasissāmī’ti sikkhati.

⓵ 他这样练习：‘我入息时，要体验心。’

‘Cittapaṭisaṃvedī passasissāmī’ti sikkhati.

⓶ 他这样练习：‘我出息时，要体验心。’

‘Abhippamodayaṃ cittaṃ assasissāmī’ti sikkhati.

⓷ 他这样练习：‘我入息时，要令心喜悦。’

‘Abhippamodayaṃ cittaṃ passasissāmī’ti sikkhati.

⓸ 他这样练习：‘我出息时，要令心喜悦。’

‘Samādahaṃ cittaṃ assasissāmī’ti sikkhati.

⓹ 他这样练习：‘我入息时，要令心入定。’

‘Samādahaṃ cittaṃ passasissāmī’ti sikkhati.

⓺ 他这样练习：‘我出息时，要令心入定。’

‘Vimocayaṃ cittaṃ assasissāmī’ti sikkhati.

⓻ 他这样练习：‘我入息时，要使心解脱。’

‘Vimocayaṃ cittaṃ passasissāmī’ti sikkhati.

⓼ 他这样练习：‘我出息时，要使心解脱。’

⑷ 修习入出息念 ➾ 【法念住】

☆ Anicca-anu-passī 详细（anu）观看（passī 发现）无常（anicca） ➾ 我于入息（assasissāmī）详细观看、发现无常。

☆ 苦圣谛──发现无常（依远离） ➾ 集圣谛──于是离贪（依离贪） ➾ 灭圣谛──心得灭尽（依灭尽） ➾ 道圣谛──如实出离（向于舍） ➾ 四圣谛。

‘Aniccānupassī assasissāmī’ti sikkhati.

⓵ 他这样练习：‘我入息时，要随观无常。’（依远离）

‘Aniccānupassī passasissāmī’ti sikkhati.

⓶ 他这样练习：‘我出息时，要随观无常。’

‘Virāgānupassī assasissāmī’ti sikkhati.

⓷ 他这样练习：‘我入息时，要随观离贪。’（依离贪）

‘Virāgānupassī passasissāmī’ti sikkhati.

⓸ 他这样练习：‘我出息时，要随观离贪。’

‘Nirodhānupassī assasissāmī’ti sikkhati.

⓹ 他这样练习：‘我入息时，要随观寂灭。’（依灭尽）

‘Nirodhānupassī passasissāmī’ti sikkhati.

⓺ 他这样练习：‘我出息时，要随观寂灭。’

‘Paṭinissaggānupassī assasissāmī’ti sikkhati.

⓻ 他这样练习：‘我入息时，要随观舍离。’（向于舍）

‘Paṭinissaggānupassī passasissāmī’ti sikkhati.

⓼ 他这样练习：‘我出息时，要随观舍离。’

【壹】修习入出息念 ➾ 圆满四念住

【一】修习入出息念 ➾ 圆满【身念住】

“Yasmiṃ samaye, ānanda, bhikkhu

阿难！当比丘——

dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti,

⓵ 入长息时，清楚地知道：‘我入长息。’

dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti;

⓶ 出长息时，清楚地知道：‘我出长息。’

rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti,

⓷ 入短息时，清楚地知道：‘我入短息。’

rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti;

⓸ 出短息时，清楚地知道：‘我出短息。’

‘sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati,

⓹ 他这样练习：‘我入息时，要体验全身。’

‘sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati;

⓺ 他这样练习：‘我出息时，要体验全身。’

‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati,

⓻ 他这样练习：‘我入息时，要平息身行。’

‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati;

⓼ 他这样练习：‘我出息时，要平息身行。’

☆ kāya-anu-passī 详细（anu）观看（passī 发现）身（kāya） ➾ kāye kāyānupassī 对于身体，详细观看、发现身体。

kāye kāyānupassī,

像这样，对于身体，持续地观察身体。

ānanda, bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.

阿难！比丘在那个时候，保持热忱、正知、正念，安住于身随观身，调伏世间的贪婪和忧愁。

☆ 所谓身者，即入出息！

Taṃ kissa hetu?

这是什么原因呢？

Kāyaññatarāhaṃ, ānanda, etaṃ vadāmi, yadidaṃ – assāsapassāsaṃ.

阿难！我告诉你，这（入出息）就是众多身中的一种身。

Tasmātihānanda, kāye kāyānupassī bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ”.

因此，阿难！比丘在那个时候，保持热忱、正知、正念，安住于身随观身，调伏世间的贪婪和忧愁。

【二】修习入出息念 ➾ 圆满【受念住】

“Yasmiṃ samaye, ānanda, bhikkhu

阿难！当比丘——

‘pītipaṭisaṃvedī assasissāmī’ti sikkhati,

⓵ 他这样练习：‘我入息时，要体验喜。’

‘pītipaṭisaṃvedī passasissāmī’ti sikkhati;

⓶ 他这样练习：‘我出息时，要体验喜。’

‘sukhapaṭisaṃvedī assasissāmī’ti sikkhati,

⓷ 他这样练习：‘我入息时，要体验乐。’

‘sukhapaṭisaṃvedī passasissāmī’ti sikkhati;

⓸ 他这样练习：‘我出息时，要体验乐。’

‘cittasaṅkhārapaṭisaṃvedī assasissāmī’ti sikkhati,

⓹ 他这样练习：‘我入息时，要体验心行。’

‘cittasaṅkhārapaṭisaṃvedī passasissāmī’ti sikkhati;

⓺ 他这样练习：‘我出息时，要体验心行。’

‘passambhayaṃ cittasaṅkhāraṃ assasissāmī’ti sikkhati,

⓻ 他这样练习：‘我入息时，要平息心行。’

‘passambhayaṃ cittasaṅkhāraṃ passasissāmī’ti sikkhati;

⓼ 他这样练习：‘我出息时，要平息心行。’

☆ vedanā-anu-passī 详细（anu）观看（passī 发现）受（vedanā） ➾ vedanāsu vedanānupassī 对于感受，详细观看、发现感受。

vedanāsu vedanānupassī,

像这样，对于感受，持续地观察感受。

ānanda, bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.

阿难！比丘在那个时候，保持热忱、正知、正念，安住于受随观受，调伏世间的贪婪和忧愁。

☆ 所谓受者，对入出息，善加注意！

Taṃ kissa hetu?

这是什么原因呢？

Vedanāññatarāhaṃ, ānanda, etaṃ vadāmi, yadidaṃ – assāsapassāsānaṃ sādhukaṃ manasikāraṃ.

阿难！我告诉你，这（对入出息的善作意）就是众多受中的一种受。

Tasmātihānanda, vedanāsu vedanānupassī bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.

因此，阿难！比丘在那个时候，保持热忱、正知、正念，安住于受随观受，调伏世间的贪婪和忧愁。

【三】修习入出息念 ➾ 圆满【心念住】

“Yasmiṃ samaye, ānanda, bhikkhu

阿难！当比丘——

‘cittapaṭisaṃvedī assasissāmī’ti sikkhati,

⓵ 他这样练习：‘我入息时，要体验心。’

‘cittapaṭisaṃvedī passasissāmī’ti sikkhati;

⓶ 他这样练习：‘我出息时，要体验心。’

‘abhippamodayaṃ cittaṃ assasissāmī’ti sikkhati,

⓷ 他这样练习：‘我入息时，要令心喜悦。’

‘abhippamodayaṃ cittaṃ passasissāmī’ti sikkhati;

⓸ 他这样练习：‘我出息时，要令心喜悦。’

‘samādahaṃ cittaṃ assasissāmī’ti sikkhati,

⓹ 他这样练习：‘我入息时，要令心入定。’

‘samādahaṃ cittaṃ passasissāmī’ti sikkhati;

⓺ 他这样练习：‘我出息时，要令心入定。’

‘vimocayaṃ cittaṃ assasissāmī’ti sikkhati,

⓻ 他这样练习：‘我入息时，要使心解脱。’

‘vimocayaṃ cittaṃ passasissāmī’ti sikkhati;

⓼ 他这样练习：‘我出息时，要使心解脱。’

☆ citta-anu-passī 详细（anu）观看（passī 发现）心（citta） ➾ citte cittānupassī 对于心，详细观看、发现心。

citte cittānupassī,

像这样，对于心，持续地观察心。

ānanda, bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.

阿难！比丘在那个时候，保持热忱、正知、正念，安住于心随观心，调伏世间的贪婪和忧愁。

☆ 所谓心者，即正念、正知！

Taṃ kissa hetu?

这是什么原因呢？

Nāhaṃ, ānanda, muṭṭhassatissa asampajānassa ānāpānassatisamādhibhāvanaṃ vadāmi.

阿难！我不说失念者、不正知者能修习入出息念定。

Tasmātihānanda, citte cittānupassī bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.

因此，阿难！比丘在那个时候，保持热忱、正知、正念，安住于心随观心，调伏世间的贪婪和忧愁。

【四】修习入出息念 ➾ 圆满【法念住】

“Yasmiṃ samaye, ānanda, bhikkhu

阿难！当比丘——

‘aniccānupassī assasissāmī’ti sikkhati,

⓵ 他这样练习：‘我入息时，要随观无常。’（依远离）

‘aniccānupassī passasissāmī’ti sikkhati;

⓶ 他这样练习：‘我出息时，要随观无常。’

‘virāgānupassī assasissāmī’ti sikkhati,

⓷ 他这样练习：‘我入息时，要随观离贪。’（依离贪）

‘virāgānupassī passasissāmī’ti sikkhati;

⓸ 他这样练习：‘我出息时，要随观离贪。’

‘nirodhānupassī assasissāmī’ti sikkhati,

⓹ 他这样练习：‘我入息时，要随观寂灭。’（依灭尽）

‘nirodhānupassī passasissāmī’ti sikkhati;

⓺ 他这样练习：‘我出息时，要随观寂灭。’

‘paṭinissaggānupassī assasissāmī’ti sikkhati,

⓻ 他这样练习：‘我入息时，要随观舍离。’（向于舍）

‘paṭinissaggānupassī passasissāmī’ti sikkhati;

⓼ 他这样练习：‘我出息时，要随观舍离。’

☆ dhamma-anu-passī 详细（anu）观看（passī 发现）法（dhamma） ➾ kdhammesu dhammānupassī 对于诸法，详细观看、发现诸法。

dhammesu dhammānupassī,

像这样，对于诸法，持续地观察诸法。

ānanda, bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.

阿难！比丘在那个时候，保持热忱、正知、正念，安住于法随观法，调伏世间的贪婪和忧愁。

☆ 所谓法者，对于贪、忧，善加观察！

So yaṃ taṃ hoti abhijjhādomanassānaṃ pahānaṃ taṃ paññāya disvā sādhukaṃ ajjhupekkhitā hoti.

他以智慧看到贪婪和忧愁的舍断，并保持良好的舍心。

Tasmātihānanda, dhammesu dhammānupassī bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.

因此，阿难！比丘在那个时候，保持热忱、正知、正念，安住于法随观法，调伏世间的贪婪和忧愁。

“Evaṃ bhāvito kho, ānanda, ānāpānassatisamādhi evaṃ bahulīkato cattāro satipaṭṭhāne paripūreti.

阿难！像这样修习入出息念定，像这样多修习，就能使四念住圆满。

【贰】修习四念住 ➾ 圆满七菩提分

“Kathaṃ bhāvitā cānanda, cattāro satipaṭṭhānā kathaṃ bahulīkatā satta bojjhaṅge paripūrenti?

那么，阿难！如何修习四念住，如何多修习，才能使七菩提分圆满呢？

【一】修习身念住 ➾ 圆满七菩提分

➊ 修习身念住 ➾ 圆满【遍念菩提分】

Yasmiṃ samaye, ānanda, bhikkhu kāye kāyānupassī viharati – upaṭṭhitāssa [upaṭṭhitassati (pī. ka.)] tasmiṃ samaye bhikkhuno [tasmiṃ samaye ānanda bhikkhuno (pī. ka.), tasmiṃ samaye (ma. ni. 3.149)] sati hoti asammuṭṭhā.

阿难！当比丘安住于身随观身时，那时比丘的念是现前的、不失念的。

Yasmiṃ samaye, ānanda, bhikkhuno upaṭṭhitā sati hoti asammuṭṭhā –

阿难！当比丘的念是现前的、不失念的时候——

satisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,

那时，比丘就致力于遍念菩提分，

satisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,

那时，比丘就在修习遍念菩提分，

satisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

那时，比丘的遍念菩提分就修习圆满。

➋ 修习身念住 ➾ 圆满【遍择法菩提分】

“So tathā sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati parivīmaṃsamāpajjati.

他像这样保持正念而安住，以智慧辨别、考察、思维那法。

Yasmiṃ samaye, ānanda, bhikkhu tathā sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati parivīmaṃsamāpajjati –

阿难！当比丘像这样保持正念而安住，以智慧辨别、考察、思维那法的时候——

dhammavicayasambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,

那时，比丘就致力于遍择法菩提分；

dhammavicayasambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,

那时，比丘就在修习遍择法菩提分；

dhammavicayasambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

那时，比丘的遍择法菩提分就修习圆满。

➌ 修习身念住 ➾ 圆满【遍精进菩提分】

“Tassa taṃ dhammaṃ paññāya pavicinato pavicarato parivīmaṃsamāpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ.

当他以智慧辨别、考察、思维那法时，他发起精进，毫不懈怠。

Yasmiṃ samaye, ānanda, bhikkhuno taṃ dhammaṃ paññāya pavicinato pavicarato parivīmaṃsamāpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ –

阿难！当比丘以智慧辨别、考察、思维那法，发起精进，毫不懈怠的时候——

vīriyasambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,

那时，比丘就致力于遍精进菩提分。

vīriyasambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,

那时，比丘就在修习遍精进菩提分。

vīriyasambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

那时，比丘的遍精进菩提分就修习圆满。

➍ 修习身念住 ➾ 圆满【遍喜菩提分】

“Āraddhavīriyassa uppajjati pīti nirāmisā.

对于发起精进的人，生起非世俗的喜悦。

Yasmiṃ samaye, ānanda, bhikkhuno āraddhavīriyassa uppajjati pīti nirāmisā –

阿难！当发起精进的比丘生起非世俗的喜悦时——

pītisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,

那时，比丘就致力于遍喜菩提分。

pītisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,

那时，比丘就在修习遍喜菩提分，

pītisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

那时，比丘的遍喜菩提分就修习圆满。

➎ 修习身念住 ➾ 圆满【遍轻安菩提分】

“Pītimanassa kāyopi passambhati, cittampi passambhati.

内心喜悦的人，身也轻安，心也轻安。

Yasmiṃ samaye, ānanda, bhikkhuno pītimanassa kāyopi passambhati, cittampi passambhati –

阿难！当内心喜悦的比丘身也轻安、心也轻安的时候——

passaddhisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,

那时，比丘就致力于遍轻安菩提分，

passaddhisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,

那时，比丘就在修习遍轻安菩提分，

passaddhisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

那时，比丘的遍轻安菩提分就修习圆满。

➏ 修习身念住 ➾ 圆满【遍定菩提分】

“Passaddhakāyassa sukhino cittaṃ samādhiyati.

身轻安而感到快乐的人，心就得定。

Yasmiṃ samaye, ānanda, bhikkhuno passaddhakāyassa sukhino cittaṃ samādhiyati –

阿难！当身轻安而感到快乐的比丘心入定时——

samādhisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,

那时，比丘就致力于遍定菩提分，

samādhisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,

那时，比丘就在修习遍定菩提分。

samādhisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

那时，比丘的遍定菩提分就修习圆满。

➐ 修习身念住 ➾ 圆满【遍舍菩提分】

“So tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti.

他对那如此入定的心，保持良好的舍心加以观察。

Yasmiṃ samaye, ānanda, bhikkhu tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti –

阿难！当比丘对那如此入定的心，保持良好的舍心加以观察时——

upekkhāsambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,

那时，比丘就致力于遍舍菩提分，

upekkhāsambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,

那时，比丘就在修习遍舍菩提分，

upekkhāsambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

那时，比丘的遍舍菩提分就修习圆满。

【二】修习受念住 ➾ 圆满七菩提分

➊ 修习受念住 ➾ 圆满【遍念菩提分】

➋ 修习受念住 ➾ 圆满【遍择法菩提分】

➌ 修习受念住 ➾ 圆满【遍精进菩提分】

➍ 修习受念住 ➾ 圆满【遍喜菩提分】

➎ 修习受念住 ➾ 圆满【遍轻安菩提分】

➏ 修习受念住 ➾ 圆满【遍定菩提分】

➐ 修习受念住 ➾ 圆满【遍舍菩提分】

“Yasmiṃ samaye, ānanda, bhikkhu vedanāsu…pe… citte…pe…

阿难！当比丘安住于受随观受时……乃至……当比丘安住于心随观心时……乃至……

【三】修习心念住 ➾ 圆满七菩提分

➊ 修习心念住 ➾ 圆满【遍念菩提分】

➋ 修习心念住 ➾ 圆满【遍择法菩提分】

➌ 修习心念住 ➾ 圆满【遍精进菩提分】

➍ 修习心念住 ➾ 圆满【遍喜菩提分】

➎ 修习心念住 ➾ 圆满【遍轻安菩提分】

➏ 修习心念住 ➾ 圆满【遍定菩提分】

➐ 修习心念住 ➾ 圆满【遍舍菩提分】

阿难！当比丘安住于心随观心时……乃至……

【四】修习法念住 ➾ 圆满七菩提分

➊ 修习法念住 ➾ 圆满【遍念菩提分】

dhammesu dhammānupassī viharati – upaṭṭhitāssa tasmiṃ samaye bhikkhuno sati hoti asammuṭṭhā.

阿难！当比丘安住于法随观法时，那时比丘的念是现前的、不失念的。

Yasmiṃ samaye, ānanda, bhikkhuno upaṭṭhitā sati hoti asammuṭṭhā –

阿难！当比丘的念是现前的、不失念的时候——

satisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,

那时，比丘就致力于遍念菩提分，

satisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,

那时，比丘就在修习遍念菩提分，

satisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

那时，比丘的遍念菩提分就修习圆满。

(Yathā paṭhamaṃ satipaṭṭhānaṃ, evaṃ vitthāretabbaṃ).

（如同第一个念住那样详细解说）

➋ 修习法念住 ➾ 圆满【遍择法菩提分】

“So tathāsato viharanto taṃ dhammaṃ paññāya pavicinati pavicayati parivīmaṃsaṃ āpajjati.

他像这样保持正念而安住：以智慧辨别、考察、思维那法。

Yasmiṃ samaye, ānanda, bhikkhu tathāsato viharanto taṃ dhammaṃ paññāya pavicinati pavicayati parivīmaṃsaṃ āpajjati,

阿难！当比丘像这样保持正念而安住，以智慧辨别、考察、思维那法的时候——

dhammavicayasambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,

那时，比丘就致力于择法觉支，

dhammavicayasambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,

那时，比丘就在修习遍择法菩提分，

dhammavicayasambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

那时，比丘的遍择法菩提分就修习圆满。

➌ 修习法念住 ➾ 圆满【遍精进菩提分】

“Tassa taṃ dhammaṃ paññāya pavicinato pavicayato parivīmaṃsaṃ āpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ.

当他以智慧辨别、考察、思维那法时，他发起精进，毫不懈怠。

Yasmiṃ samaye, ānanda, bhikkhuno taṃ dhammaṃ paññāya pavicinato pavicayato parivīmaṃsaṃ āpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ,

阿难！当比丘以智慧辨别、考察、思维那法，发起精进，毫不懈怠的时候——

vīriyasambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,

那时，比丘就致力于遍精进菩提分，

vīriyasambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,

那时，比丘就在修习遍精进菩提分，

vīriyasambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

那时，比丘的遍精进菩提分就修习圆满。

➍ 修习法念住 ➾ 圆满【遍喜菩提分】

“Āraddhavīriyassa uppajjati pīti nirāmisā.

对于发起精进的人，生起非世俗的喜悦。

Yasmiṃ samaye, ānanda, bhikkhuno āraddhavīriyassa uppajjati pīti nirāmisā,

阿难！当发起精进的比丘生起非世俗的喜悦时——

pītisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,

那时，比丘就致力于遍喜菩提分，

pītisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,

那时，比丘就在修习遍喜菩提分，

pītisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

那时，比丘的遍喜菩提分就修习圆满。

➎ 修习法念住 ➾ 圆满【遍轻安菩提分】

“Pītimanassa kāyopi passambhati, cittampi passambhati.

内心喜悦的人，身也轻安，心也轻安。

Yasmiṃ samaye, ānanda, bhikkhuno pītimanassa kāyopi passambhati, cittampi passambhati,

阿难！当内心喜悦的比丘身也轻安、心也轻安的时候——

passaddhisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,

那时，比丘就致力于遍轻安菩提分，

passaddhisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,

那时，比丘就在修习遍轻安菩提分，

passaddhisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

那时，比丘的遍轻安菩提分就修习圆满。

➏ 修习法念住 ➾ 圆满【遍定菩提分】

“Passaddhakāyassa sukhino cittaṃ samādhiyati.

身轻安而感到快乐的人，心就得定。

Yasmiṃ samaye, ānanda, bhikkhuno passaddhakāyassa sukhino cittaṃ samādhiyati,

阿难！当身轻安而感到快乐的比丘心入定时——

samādhisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,

那时，比丘就致力于遍定菩提分，

samādhisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,

那时，比丘就在修习遍定菩提分，

samādhisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

那时，比丘的遍定菩提分就修习圆满。

➐ 修习法念住 ➾ 圆满【遍舍菩提分】

“So tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti.

他对那如此入定的心，保持良好的舍心加以观察。

Yasmiṃ samaye, ānanda, bhikkhu tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti –

阿难！当比丘对那如此入定的心，保持良好的舍心加以观察时——

upekkhāsambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,

那时，比丘就致力于遍舍菩提分，

upekkhāsambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,

那时，比丘就在修习遍舍菩提分，

upekkhāsambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

那时，比丘的遍舍菩提分就修习圆满。

Evaṃ bhāvitā kho, ānanda, cattāro satipaṭṭhānā evaṃ bahulīkatā satta bojjhaṅge paripūrenti.

阿难！像这样修习四念住，像这样多修习，就能使七菩提分圆满。

【叁】修习七菩提分 ➾ 圆满【明与解脱】

⓵ 修习遍念菩提分 ➾ 圆满【明与解脱】

“Kathaṃ bhāvitā, ānanda, satta bojjhaṅgā kathaṃ bahulīkatā vijjāvimuttiṃ paripūrenti?

那么，阿难！如何修习七菩提分，如何多修习，才能使明与解脱圆满呢？

Idhānanda, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ,

在此，阿难！有比丘基于远离、基于离贪、基于寂灭、导向舍离，来修习遍念菩提分。

☆ 【自灯明，法灯明】 ─➢ attadīpā 自（atta）灯明（dīpā），dhammadīpā 法（dhamma）灯明（dīpā） ➾ 自己修习光明想、入出息念，以亲证法，作为依靠处，圆满明与解脱。 ～合诵经 (DN 33, 307)，四神足分解 (SN 51.20)；【明与解脱】 ─➢ 入出息念经 (MN 118)，阿难之一 (SN 54.13)，比丘之二 (SN 54.16)。

⓶ 修习遍择法菩提分 ➾ 圆满【明与解脱】

dhammavicayasambojjhaṅgaṃ bhāveti …pe…

在此，阿难！有比丘基于远离、基于离贪、基于寂灭、导向舍离，来修习遍择法菩提分……乃至……

⓷ 修习遍精进菩提分 ➾ 圆满【明与解脱】

vīriyasambojjhaṅgaṃ bhāveti…

在此，阿难！有比丘基于远离、基于离贪、基于寂灭、导向舍离，来修习遍精进菩提分……

⓸ 修习遍喜菩提分 ➾ 圆满【明与解脱】

pītisambojjhaṅgaṃ bhāveti…

在此，阿难！有比丘基于远离、基于离贪、基于寂灭、导向舍离，来修习遍喜菩提分……

⓹ 修习遍轻安菩提分 ➾ 【明与解脱】

passaddhisambojjhaṅgaṃ bhāveti…

在此，阿难！有比丘基于远离、基于离贪、基于寂灭、导向舍离，来修习遍轻安菩提分……

⓺ 修习遍定菩提分 ➾ 圆满【明与解脱】

samādhisambojjhaṅgaṃ bhāveti…

在此，阿难！有比丘基于远离、基于离贪、基于寂灭、导向舍离，来修习遍定菩提分……

⓻ 修习遍舍菩提分 ➾ 圆满【明与解脱】

upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.

在此，阿难！有比丘基于远离、基于离贪、基于寂灭、导向舍离，来修习遍舍菩提分。

Evaṃ bhāvitā kho, ānanda, satta bojjhaṅgā evaṃ bahulīkatā vijjāvimuttiṃ paripūrentī”ti. Tatiyaṃ.

阿难！像这样修习七菩提分，像这样多修习，就能圆满明与解脱。” 第三经。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/10. Ānāpānasaṃyutta 入出息相应 (SN 54, 977-996)/10.2 Dutiyavagga 第二品 (SN 54.11-20, 987-996)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.2.4 Dutiyaānandasutta 阿难之二 (SN 54.14, 990)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Dutiyaānandasuttaṃ

990. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca – “atthi nu kho, ānanda, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā, satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrentī”ti. Bhagavaṃmūlakā no, bhante, dhammā…pe… “atthānanda, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrenti.

“Katamo cānanda, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrenti? Ānāpānassatisamādhi, ānanda, ekadhammo bhāvito bahulīkato cattāro satipaṭṭhāne paripūreti, cattāro satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrenti, satta bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiṃ paripūrentī”ti. “Kathaṃ bhāvito cānanda, ānāpānassatisamādhi, kathaṃ bahulīkato cattāro satipaṭṭhāne paripūreti? Idhānanda, bhikkhu araññagato vā…pe… evaṃ bhāvitā kho, ānanda, satta bojjhaṅgā evaṃ bahulīkatā vijjāvimuttiṃ paripūrentī”ti. Catutthaṃ.

☸---------------------------------------------------------------------

［一四］ 第四 阿难（二）

二 那时，具寿阿难来到世尊的住处。到了之后，向世尊行礼，坐在一边。世尊对坐在一边的

阿难说：

三 “阿难！是否存在这样一种法：对它修习、多修习，就能使四法圆满；对这四法修习、多修习，就能使七法圆满；

对这七法修习、多修习，就能使二法圆满呢？”

“大德！对于我们来说，诸法都以世尊为根本……乃至……”

“阿难！确实存在这样一种法：对它修习、多修习，就能使四法圆满；对这四法修习、多修习，就能使七法圆满；

对这七法修习、多修习，就能使二法圆满。

四 阿难！是哪一种法，对它修习、多修习，就能使四法圆满；对这四法修习、多修习，就能使七法

圆满；对这七法修习、多修习，就能使二法圆满呢？

阿难！对入出息念定这一法修习、多修习，就能使四念住圆满；对四念住修习、多

修习，就能使七觉支圆满；对七觉支修习、多修习，就能使明与解脱圆满。

一～三

五 “阿难！入出息念定要如何修习、如何多修习，才能使七觉支圆满呢？”

六～三四 阿难！在这里，有位比丘到森林里……乃至……

三五 阿难！对七觉支像这样修习、像这样多修习，就能使明与解脱圆满。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/10. Ānāpānasaṃyutta 入出息相应 (SN 54, 977-996)/10.2 Dutiyavagga 第二品 (SN 54.11-20, 987-996)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.2.5 Paṭhamabhikkhusutta 比丘之一 (SN 54.15, 991)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Paṭhamabhikkhusuttaṃ

991. Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – “atthi nu kho, bhante, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrentī”ti? “Atthi kho, bhikkhave, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrentī”ti.

“Katamo pana, bhante, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrentī”ti? “Ānāpānassatisamādhi kho, bhikkhave, ekadhammo bhāvito bahulīkato cattāro satipaṭṭhāne paripūreti, cattāro satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrenti, satta bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiṃ paripūrentī”ti.

“Kathaṃ bhāvito ca, bhikkhave, ānāpānassatisamādhi kathaṃ bahulīkato cattāro satipaṭṭhāne paripūreti? Idha, bhikkhave, bhikkhu araññagato vā…pe… evaṃ bhāvitā kho, bhikkhave, satta bojjhaṅgā evaṃ bahulīkatā vijjāvimuttiṃ paripūrentī”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

［一五］ 第五 比丘（一）

二 这时，有许多比丘来到世尊那里。到了之后，向世尊行礼，然后坐在一边。坐在一边的那些比丘对世尊这样说：

三 “大德！有没有这样一种法，修习它、多修习它，就能圆满四种法；修习这四种法、多修习它们，就能圆满七种法；修习这七种法、多修习它们，就能圆满两种法呢？”

“诸比丘！确实有这样一种法，修习它、多修习它，就能圆满四种法；修习这四种法、多修习它们，就能圆满七种法；修习这七种法、多修习它们，就能圆满两种法。

四 大德！是哪一种法，修习它、多修习它，就能圆满四种法；修习这四种法、多修习它们，就能圆满七种法；修习这七种法、多修习它们，就能圆满两种法呢？

诸比丘！入出息念定就是那一种法，修习它、多修习它，就能圆满四念住；修习四念住、多修习它们，就能圆满七觉支；修习七觉支、多修习它们，就能圆满明与解脱。

一～三

五 “诸比丘！怎样修习入出息念定、怎样多修习它，就能圆满四念住呢？

六～三四 诸比丘！在此，有比丘去到森林里……（省略）……

三五 诸比丘！像这样修习七觉支、像这样多修习它们，就能圆满明与解脱。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/10. Ānāpānasaṃyutta 入出息相应 (SN 54, 977-996)/10.2 Dutiyavagga 第二品 (SN 54.11-20, 987-996)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.2.6 Dutiyabhikkhusutta 比丘之二 (SN 54.16, 992)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Dutiyabhikkhusuttaṃ

992. Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu.

这时，有许多比丘来到世尊那里。到了之后，向世尊行礼，然后坐在一边。

Ekamantaṃ nisinne kho te bhikkhū bhagavā etadavoca –

世尊对坐在一边的那些比丘说：

“atthi nu kho, bhikkhave, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrentī”ti?

“诸比丘！有没有这样一种法，修习它、多修习它，就能圆满四种法；修习这四种法、多修习它们，就能圆满七种法；修习这七种法、多修习它们，就能圆满两种法呢？？”

“Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.

“大德！对于我们来说，法以世尊为根本，以世尊为导师，以世尊为归宿处。善哉，大德！惟愿世尊为我们解说这番话的意义。比丘们听闻世尊的教导后，一定会铭记受持。”

“诸比丘！既然如此，你们要仔细听！好好思惟！我将要说了。”

“是的，大德！”

那些比丘回答世尊。世尊于是说：

“Atthi, bhikkhave, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrenti”.

“诸比丘！确实有这样一种法，修习它、多修习它，就能圆满四种法；修习这四种法、多修习它们，就能圆满七种法；修习这七种法、多修习它们，就能圆满两种法。

“Katamo ca, bhikkhave, ekadhammo bhāvito bahulīkato cattāro dhamme paripūreti, cattāro dhammā bhāvitā bahulīkatā satta dhamme paripūrenti, satta dhammā bhāvitā bahulīkatā dve dhamme paripūrenti?

诸比丘！是哪一种法，修习它、多修习它，就能圆满四种法；修习这四种法、多修习它们，就能圆满七种法；修习这七种法、多修习它们，就能圆满两种法呢？

☼ 【法随法行】（Dhammānudhammappaṭipatti 法次法向）

☆ Dhamma-anu-dhamma-ppaṭipatti 法随法行（法次法向） ➾ 法（Dhamma）次第随顺（anu 跟随、次第）法行（paṭipatti 朝向法的道迹而行） ➾ 依次随顺法的次第，朝向法的道迹而行。

☆ 法随法行 ─➢ ➊ 入出息念 ➾ ➋ 四念住 ➾ ➌ 七菩提分（七觉支） ➾ ➍ 明 ➾ ➎ 解脱

Ānāpānassatisamādhi, bhikkhave, ekadhammo bhāvito bahulīkato cattāro satipaṭṭhāne paripūreti, cattāro satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrenti, satta bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiṃ paripūrentīti.

诸比丘！➊ 修习入出息念定这一法、多修习它，就能圆满四念住；➋ 修习四念住、多修习它们，就能圆满七觉支；➌ 修习七觉支、多修习它们，➍ 就能圆满明与 ➎ 解脱。

“Kathaṃ bhāvito ca, bhikkhave, ānāpānassatisamādhi kathaṃ bahulīkato cattāro satipaṭṭhāne paripūreti?

诸比丘！怎样修习入出息念定、怎样多修习它，就能圆满四念住呢？

Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.

诸比丘！在此，有比丘去到森林、去到树下、去到空屋，结跏趺坐，端正身体，将正念专注于面前。

☼ 【修习入出息念】

⑴ 修习入出息念 ➾ 【身念住】

So satova assasati satova passasati.

他如此练习：‘保持正念地入息，保持正念地出息。’

Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti.

⓵ 长入息时，他清楚了知：‘我长入息。’

Dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti.

⓶ 长出息时，他清楚了知：‘我长出息。’

Rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti.

⓷ 短入息时，他清楚了知：‘我短入息。’

Rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti.

⓸ 短出息时，他清楚了知：‘我短出息。’

‘Sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati.

⓹ 他如此练习：‘我将觉知全身而入息。’

‘Sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati.

⓺ 他如此练习：‘我将觉知全身而出息。’

‘Passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati.

⓻ 他如此练习：‘我将平息身行而入息。’

‘Passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati.

⓼ 他如此练习：‘我将平息身行而出息。’

⑵ 修习入出息念 ➾ 【受念住】

‘Pītipaṭisaṃvedī assasissāmī’ti sikkhati.

⓵ 他如此练习：‘我将感受喜而入息。’

‘Pītipaṭisaṃvedī passasissāmī’ti sikkhati.

⓶ 他如此练习：‘我将感受喜而出息。’

‘Sukhapaṭisaṃvedī assasissāmī’ti sikkhati.

⓷ 他如此练习：‘我将感受乐而入息。’

‘Sukhapaṭisaṃvedī passasissāmī’ti sikkhati.

⓸ 他如此练习：‘我将感受乐而出息。’

‘Cittasaṅkhārapaṭisaṃvedī assasissāmī’ti sikkhati.

⓹ 他如此练习：‘我将感受心行而入息。’

‘Cittasaṅkhārapaṭisaṃvedī passasissāmī’ti sikkhati.

⓺ 他如此练习：‘我将感受心行而出息。’

‘Passambhayaṃ cittasaṅkhāraṃ assasissāmī’ti sikkhati.

⓻ 他如此练习：‘我将平息心行而入息。’

‘Passambhayaṃ cittasaṅkhāraṃ passasissāmī’ti sikkhati.

⓼ 他如此练习：‘我将平息心行而出息。’

⑶ 修习入出息念 ➾ 【心念住】

‘Cittapaṭisaṃvedī assasissāmī’ti sikkhati.

⓵ 他如此练习：‘我将感受心而入息。’

‘Cittapaṭisaṃvedī passasissāmī’ti sikkhati.

⓶ 他如此练习：‘我将感受心而出息。’

‘Abhippamodayaṃ cittaṃ assasissāmī’ti sikkhati.

⓷ 他如此练习：‘我将令心喜悦而入息。’

‘Abhippamodayaṃ cittaṃ passasissāmī’ti sikkhati.

⓸ 他如此练习：‘我将令心喜悦而出息。’

‘Samādahaṃ cittaṃ assasissāmī’ti sikkhati.

⓹ 他如此练习：‘我将令心入定而入息。’

‘Samādahaṃ cittaṃ passasissāmī’ti sikkhati.

⓺ 他如此练习：‘我将令心入定而出息。’

‘Vimocayaṃ cittaṃ assasissāmī’ti sikkhati.

⓻ 他如此练习：‘我将令心解脱而入息。’

‘Vimocayaṃ cittaṃ passasissāmī’ti sikkhati.

⓼ 他如此练习：‘我将令心解脱而出息。’

⑷ 修习入出息念 ➾ 【法念住】

☆ Anicca-anu-passī 随（anu）观（passī 看见/发现）无常（anicca） ➾ 我将随观无常而入息（assasissāmī）。

☆ 苦圣谛──发现无常（依远离） ➾ 集圣谛──于是离贪（依离贪） ➾ 灭圣谛──心得灭尽（依灭尽） ➾ 道圣谛──如实出离（向于舍弃） ➾ 四圣谛。

‘Aniccānupassī assasissāmī’ti sikkhati.

⓵ 他如此练习：‘我将随观无常而入息。’（依远离）

‘Aniccānupassī passasissāmī’ti sikkhati.

⓶ 他如此练习：‘我将随观无常而出息。’

‘Virāgānupassī assasissāmī’ti sikkhati.

⓷ 他如此练习：‘我将随观离贪而入息。’（依离贪）

‘Virāgānupassī passasissāmī’ti sikkhati.

⓸ 他如此练习：‘我将随观离贪而出息。’

‘Nirodhānupassī assasissāmī’ti sikkhati.

⓹ 他如此练习：‘我将随观灭尽而入息。’（依灭尽）

‘Nirodhānupassī passasissāmī’ti sikkhati.

⓺ 他如此练习：‘我将随观灭尽而出息。’

‘Paṭinissaggānupassī assasissāmī’ti sikkhati.

⓻ 他如此练习：‘我将随观舍弃而入息。’（向于舍弃）

‘Paṭinissaggānupassī passasissāmī’ti sikkhati.

⓼ 他如此练习：‘我将随观舍弃而出息。’

【壹】修习入出息念 ➾ 圆满四念住

【一】修习入出息念 ➾ 圆满【身念住】

“Yasmiṃ samaye, bhikkhave, bhikkhu

诸比丘！当比丘——

dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti,

⓵ 长入息时，他清楚了知：‘我长入息。’

dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti;

⓶ 长出息时，他清楚了知：‘我长出息。’

rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti,

⓷ 短入息时，他清楚了知：‘我短入息。’

rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti;

⓸ 短出息时，他清楚了知：‘我短出息。’

‘sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati,

⓹ 他如此练习：‘我将觉知全身而入息。’

‘sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati;

⓺ 他如此练习：‘我将觉知全身而出息。’

‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati,

⓻ 他如此练习：‘我将平息身行而入息。’

‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati –

⓼ 他如此练习：‘我将平息身行而出息。’

☆ kāya-anu-passī 随（anu）观（passī 看见/发现）身（kāya） ➾ kāye kāyānupassī 对于身，随观身。

kāye kāyānupassī,

像这样，对于身，他随观身而住。

bhikkhave, bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.

诸比丘！那时，比丘热忱、正知、具念地，调伏对世间的贪与忧而住。

☆ 我说，这入息出息，也是诸身的一种。

Taṃ kissa hetu?

这是什么原因呢？

Kāyaññatarāhaṃ, bhikkhave, etaṃ vadāmi, yadidaṃ – assāsapassāsaṃ.

诸比丘！我说，这入息出息，也是诸身中的一种。

Tasmātiha, bhikkhave, kāye kāyānupassī bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.

因此，诸比丘！那时，比丘对于身，随观身，热忱、正知、具念地，调伏对世间的贪与忧而住。

【二】修习入出息念 ➾ 圆满【受念住】

“Yasmiṃ samaye, bhikkhave, bhikkhu

诸比丘！当比丘——

‘pītipaṭisaṃvedī assasissāmī’ti sikkhati,

⓵ 他如此练习：‘我将感受喜而入息。’

‘pītipaṭisaṃvedī passasissāmī’ti sikkhati;

⓶ 他如此练习：‘我将感受喜而出息。’

‘sukhapaṭisaṃvedī assasissāmī’ti sikkhati,

⓷ 他如此练习：‘我将感受乐而入息。’

‘sukhapaṭisaṃvedī passasissāmī’ti sikkhati;

⓸ 他如此练习：‘我将感受乐而出息。’

‘cittasaṅkhārapaṭisaṃvedī assasissāmī’ti sikkhati,

⓹ 他如此练习：‘我将感受心行而入息。’

‘cittasaṅkhārapaṭisaṃvedī passasissāmī’ti sikkhati;

⓺ 他如此练习：‘我将感受心行而出息。’

‘passambhayaṃ cittasaṅkhāraṃ assasissāmī’ti sikkhati,

⓻ 他如此练习：‘我将平息心行而入息。’

‘passambhayaṃ cittasaṅkhāraṃ passasissāmī’ti sikkhati –

⓼ 他如此练习：‘我将平息心行而出息。’

☆ vedanā-anu-passī 随（anu）观（passī 看见/发现）受（vedanā） ➾ vedanāsu vedanānupassī 对于诸受，随观受。

vedanāsu vedanānupassī,

像这样，对于诸受，他随观受而住。

bhikkhave, bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.

诸比丘！那时，比丘热忱、正知、具念地，调伏对世间的贪与忧而住。

☆ 我说，对入息出息的善作意，也是诸受的一种。

Taṃ kissa hetu?

这是什么原因呢？

Vedanāññatarāhaṃ, bhikkhave, etaṃ vadāmi, yadidaṃ – assāsapassāsānaṃ sādhukaṃ manasikāraṃ.

诸比丘！我说，这对入息出息的善作意（sādhukaṃ manasikāraṃ），也是诸受中的一种。

Tasmātiha, bhikkhave, vedanāsu vedanānupassī bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.

因此，诸比丘！那时，比丘对于诸受，随观受，热忱、正知、具念地，调伏对世间的贪与忧而住。

【三】修习入出息念 ➾ 圆满【心念住】

“Yasmiṃ samaye, bhikkhave, bhikkhu

诸比丘！当比丘——

‘cittapaṭisaṃvedī assasissāmī’ti sikkhati,

⓵ 他如此练习：‘我将感受心而入息。’

‘cittapaṭisaṃvedī passasissāmī’ti sikkhati;

⓶ 他如此练习：‘我将感受心而出息。’

‘abhippamodayaṃ cittaṃ assasissāmī’ti sikkhati,

⓷ 他如此练习：‘我将令心喜悦而入息。’

‘abhippamodayaṃ cittaṃ passasissāmī’ti sikkhati;

⓸ 他如此练习：‘我将令心喜悦而出息。’

‘samādahaṃ cittaṃ assasissāmī’ti sikkhati,

⓹ 他如此练习：‘我将令心入定而入息。’

‘samādahaṃ cittaṃ passasissāmī’ti sikkhati;

⓺ 他如此练习：‘我将令心入定而出息。’

‘vimocayaṃ cittaṃ assasissāmī’ti sikkhati,

⓻ 他如此练习：‘我将令心解脱而入息。’

‘vimocayaṃ cittaṃ passasissāmī’ti sikkhati –

⓼ 他如此练习：‘我将令心解脱而出息。’

☆ citta-anu-passī 随（anu）观（passī 看见/发现）心（citta） ➾ citte cittānupassī 对于心，随观心。

citte cittānupassī,

像这样，对于心，他随观心而住。

bhikkhave, bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.

诸比丘！那时，比丘热忱、正知、具念地，调伏对世间的贪与忧而住。

☆ 我不说失念者、不正知者能修习入出息念定。

Taṃ kissa hetu?

这是什么原因呢？

Nāhaṃ, bhikkhave, muṭṭhassatissa asampajānassa ānāpānassatisamādhibhāvanaṃ vadāmi.

诸比丘！我不说失念者（muṭṭhassatissa）、不正知者（asampajānassa）能修习入出息念定。

Tasmātiha, bhikkhave, citte cittānupassī bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.

因此，诸比丘！那时，比丘对于心，随观心，热忱、正知、具念地，调伏对世间的贪与忧而住。

【四】修习入出息念 ➾ 圆满【法念住】

“Yasmiṃ samaye, bhikkhave, bhikkhu

诸比丘！当比丘——

‘aniccānupassī assasissāmī’ti sikkhati,

⓵ 他如此练习：‘我将随观无常而入息。’（依远离）

‘aniccānupassī passasissāmī’ti sikkhati;

⓶ 他如此练习：‘我将随观无常而出息。’

‘virāgānupassī assasissāmī’ti sikkhati,

⓷ 他如此练习：‘我将随观离贪而入息。’（依离贪）

‘virāgānupassī passasissāmī’ti sikkhati;

⓸ 他如此练习：‘我将随观离贪而出息。’

‘nirodhānupassī assasissāmī’ti sikkhati,

⓹ 他如此练习：‘我将随观灭尽而入息。’（依灭尽）

‘nirodhānupassī passasissāmī’ti sikkhati;

⓺ 他如此练习：‘我将随观灭尽而出息。’

‘paṭinissaggānupassī assasissāmī’ti sikkhati,

⓻ 他如此练习：‘我将随观舍弃而入息。’（向于舍弃）

‘paṭinissaggānupassī passasissāmī’ti sikkhati –

⓼ 他如此练习：‘我将随观舍弃而出息。’

☆ dhamma-anu-passī 随（anu）观（passī 看见/发现）法（dhamma） ➾ dhammesu dhammānupassī 对于诸法，随观法。

dhammesu dhammānupassī,

像这样，对于诸法，他随观法而住。

bhikkhave, bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.

诸比丘！那时，比丘热忱、正知、具念地，调伏对世间的贪与忧而住。

☆ 他以智慧看见并善舍置那贪与忧的断除。

So yaṃ taṃ hoti abhijjhādomanassānaṃ pahānaṃ taṃ paññāya disvā sādhukaṃ ajjhupekkhitā hoti.

他对那贪（abhijjhā）与忧（domanassa）的断除（pahānaṃ），以智慧（paññāya）见到（disvā）后，便能善加地安住于舍（sādhukaṃ ajjhupekkhitā hoti）。

Tasmātiha, bhikkhave, dhammesu dhammānupassī bhikkhu tasmiṃ samaye viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.

因此，诸比丘！那时，比丘对于诸法，随观法，热忱、正知、具念地，调伏对世间的贪与忧而住。

“Evaṃ bhāvito kho, bhikkhave, ānāpānassatisamādhi evaṃ bahulīkato cattāro satipaṭṭhāne paripūreti.

诸比丘！像这样修习入出息念定，像这样多修习，就能圆满四念住。

【贰】修习四念住 ➾ 圆满七菩提分（七觉支）

“Kathaṃ bhāvitā ca, bhikkhave, cattāro satipaṭṭhānā kathaṃ bahulīkatā satta bojjhaṅge paripūrenti?

那么，诸比丘！如何修习四念住？如何多修习，而使其圆满七菩提分（七觉支）呢？

【一】修习身念住 ➾ 圆满七菩提分（七觉支）

➊ 修习身念住 ➾ 圆满【念觉支】

Yasmiṃ samaye, bhikkhave, bhikkhu kāye kāyānupassī viharati – upaṭṭhitāssa tasmiṃ samaye bhikkhuno sati hoti asammuṭṭhā.

诸比丘！当比丘对于身随观身而住时，那时比丘的念已现起（upaṭṭhitā）且不迷 Mù （asammuṭṭhā）。

Yasmiṃ samaye, bhikkhave, bhikkhuno upaṭṭhitā sati hoti asammuṭṭhā –

诸比丘！当比丘的念已现起且不迷 Mù 时，

satisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,

那时，比丘的念觉支（satisambojjhaṅgo）已被激起（āraddho）；

satisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,

那时，比丘修习（bhāveti）念觉支；

satisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

那时，比丘的念觉支达到修习圆满（bhāvanāpāripūriṃ gacchati）。

➋ 修习身念住 ➾ 圆满【择法觉支】

“So tathā sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati parivīmaṃsamāpajjati.

他像那样具念（sato）而住，以智慧（paññāya）辨别（pavicinati）、考察（pavicarati）、详细思惟（parivīmaṃsamāpajjati）那法。

Yasmiṃ samaye, bhikkhave, bhikkhu tathā sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati parivīmaṃsamāpajjati –

诸比丘！当比丘像那样具念而住，以智慧辨别、考察、详细思惟那法时，

dhammavicayasambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,

那时，比丘的择法觉支（dhammavicayasambojjhaṅgo）已被激起；

dhammavicayasambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,

那时，比丘修习择法觉支；

dhammavicayasambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

那时，比丘的择法觉支达到修习圆满，

➌ 修习身念住 ➾ 圆满【精进觉支】

“Tassa taṃ dhammaṃ paññāya pavicinato pavicarato parivīmaṃsamāpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ.

当他以智慧辨别、考察、详细思惟那法时，激起（āraddhaṃ hoti）不懈怠（asallīnaṃ）的精进（vīriyaṃ）。

Yasmiṃ samaye, bhikkhave, bhikkhuno taṃ dhammaṃ paññāya pavicinato pavicarato parivīmaṃsamāpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ –

诸比丘！当比丘以智慧辨别、考察、详细思惟那法，激起不懈怠的精进时，

vīriyasambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,

那时，比丘的精进觉支（vīriyasambojjhaṅgo）已被激起；

vīriyasambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,

那时，比丘修习精进觉支。

vīriyasambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

那时，比丘的精进觉支达到修习圆满。

➍ 修习身念住 ➾ 圆满【喜觉支】

“Āraddhavīriyassa uppajjati pīti nirāmisā.

对于已激起精进者（āraddhavīriyassa），生起（uppajjati）非世俗（nirāmisā）的喜（pīti）。

Yasmiṃ samaye, bhikkhave, bhikkhuno āraddhavīriyassa uppajjati pīti nirāmisā –

诸比丘！当比丘已激起精进，生起非世俗的喜时，

pītisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,

那时，比丘的喜觉支（pītisambojjhaṅgo）已被激起；

pītisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,

那时，比丘修习喜觉支，

pītisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

那时，比丘的喜觉支达到修习圆满，

➎ 修习身念住 ➾ 圆满【轻安觉支】

“Pītimanassa kāyopi passambhati, cittampi passambhati.

心怀喜悦者（pītimanassa），身（kāyopi）也轻安（passambhati），心（cittampi）也轻安。

Yasmiṃ samaye, bhikkhave, bhikkhuno pītimanassa kāyopi passambhati, cittampi passambhati –

诸比丘！当比丘心怀喜悦，身也轻安、心也轻安时，

passaddhisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,

那时，比丘的轻安觉支（passaddhisambojjhaṅgo）已被激起；

passaddhisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,

那时，比丘修习轻安觉支，

passaddhisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

那时，比丘的轻安觉支达到修习圆满，

➏ 修习身念住 ➾ 圆满【定觉支】

“Passaddhakāyassa sukhino cittaṃ samādhiyati.

身已轻安（passaddhakāyassa）、感到快乐者（sukhino），心（cittaṃ）便得入定（samādhiyati）。

Yasmiṃ samaye, bhikkhave, bhikkhuno passaddhakāyassa sukhino cittaṃ samādhiyati –

诸比丘！当比丘身已轻安、感到快乐而心入定时，

samādhisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,

那时，比丘的定觉支（samādhisambojjhaṅgo）已被激起；

samādhisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,

那时，比丘修习定觉支。

samādhisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

那时，比丘的定觉支达到修习圆满。

➐ 修习身念住 ➾ 圆满【舍觉支】

“So tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti.

他对那像这样得定（tathāsamāhitaṃ）的心（cittaṃ），善加地（sādhukaṃ）安住于舍（ajjhupekkhitā hoti）。

Yasmiṃ samaye, bhikkhave, bhikkhu tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti –

诸比丘！当比丘对那像这样得定的心善加地安住于舍时，

upekkhāsambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,

那时，比丘的舍觉支（upekkhāsambojjhaṅgo）已被激起；

upekkhāsambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,

那时，比丘修习舍觉支，

upekkhāsambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

那时，比丘的舍觉支达到修习圆满。

【二】修习受念住 ➾ 圆满七菩提分（七觉支）

➊ 修习受念住 ➾ 圆满【念觉支】

➋ 修习受念住 ➾ 圆满【择法觉支】

➌ 修习受念住 ➾ 圆满【精进觉支】

➍ 修习受念住 ➾ 圆满【喜觉支】

➎ 修习受念住 ➾ 圆满【轻安觉支】

➏ 修习受念住 ➾ 圆满【定觉支】

➐ 修习受念住 ➾ 圆满【舍觉支】

“Yasmiṃ samaye, bhikkhave, bhikkhu vedanāsu…pe… citte…pe…

诸比丘！当比丘对于诸受……（省略）……对于心……（省略）……

【三】修习心念住 ➾ 圆满七菩提分（七觉支）

➊ 修习心念住 ➾ 圆满【念觉支】

➋ 修习心念住 ➾ 圆满【择法觉支】

➌ 修习心念住 ➾ 圆满【精进觉支】

➍ 修习心念住 ➾ 圆满【喜觉支】

➎ 修习心念住 ➾ 圆满【轻安觉支】

➏ 修习心念住 ➾ 圆满【定觉支】

➐ 修习心念住 ➾ 圆满【舍觉支】

诸比丘！当比丘对于心……（省略）……

【四】修习法念住 ➾ 圆满七菩提分（七觉支）

➊ 修习法念住 ➾ 圆满【念觉支】

dhammesu dhammānupassī viharati – upaṭṭhitāssa tasmiṃ samaye bhikkhuno sati hoti asammuṭṭhā.

诸比丘！当比丘对于诸法随观法而住时，那时比丘的念已现起且不迷 Mù 。

Yasmiṃ samaye, bhikkhave, bhikkhuno upaṭṭhitā sati hoti asammuṭṭhā –

诸比丘！当比丘的念已现起且不迷 Mù 时，

satisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,

那时，比丘的念觉支已被激起；

satisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti – 那时，比丘修习念觉支，

satisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

那时，比丘的念觉支达到修习圆满。

➋ 修习法念住 ➾ 圆满【择法觉支】

“So tathāsato viharanto taṃ dhammaṃ paññāya pavicinati pavicayati parivīmaṃsaṃ āpajjati.

他像那样具念而住，以智慧辨别、考察、详细思惟那法。

Yasmiṃ samaye, bhikkhave, bhikkhu tathāsato viharanto taṃ dhammaṃ paññāya pavicinati pavicayati parivīmaṃsaṃ āpajjati,

诸比丘！当比丘像那样具念而住，以智慧辨别、考察、详细思惟那法时，

dhammavicayasambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,

那时，比丘的择法觉支已被激起，

dhammavicayasambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,

那时，比丘修习择法觉支，

dhammavicayasambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

那时，比丘的择法觉支达到修习圆满，

➌ 修习法念住 ➾ 圆满【精进觉支】

“Tassa taṃ dhammaṃ paññāya pavicinato pavicayato parivīmaṃsaṃ āpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ.

当他以智慧辨别、考察、详细思惟那法时，激起不懈怠的精进。

Yasmiṃ samaye, bhikkhave, bhikkhuno taṃ dhammaṃ paññāya pavicinato pavicayato parivīmaṃsaṃ āpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ,

诸比丘！当比丘以智慧辨别、考察、详细思惟那法，激起不懈怠的精进时，

vīriyasambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,

那时，比丘的精进觉支已被激起，

vīriyasambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,

那时，比丘修习精进觉支，

vīriyasambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

那时，比丘的精进觉支达到修习圆满，

➍ 修习法念住 ➾ 圆满【喜觉支】

“Āraddhavīriyassa uppajjati pīti nirāmisā.

对于已激起精进者，生起非世俗的喜。

Yasmiṃ samaye, bhikkhave, bhikkhuno āraddhavīriyassa uppajjati pīti nirāmisā,

诸比丘！当比丘已激起精进，生起非世俗的喜时，

pītisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,

那时，比丘的喜觉支已被激起，

pītisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,

那时，比丘修习喜觉支，

pītisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

那时，比丘的喜觉支达到修习圆满，

➎ 修习法念住 ➾ 圆满【轻安觉支】

“Pītimanassa kāyopi passambhati, cittampi passambhati.

心怀喜悦者，则身也轻安，心也轻安。

Yasmiṃ samaye, bhikkhave, bhikkhuno pītimanassa kāyopi passambhati, cittampi passambhati,

诸比丘！当比丘心怀喜悦，身也轻安、心也轻安时，

passaddhisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,

那时，比丘的轻安觉支已被激起，

passaddhisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,

那时，比丘修习轻安觉支，

passaddhisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

那时，比丘的轻安觉支达到修习圆满，

➏ 修习法念住 ➾ 圆满【定觉支】

“Passaddhakāyassa sukhino cittaṃ samādhiyati.

身已轻安、感到快乐者心便得入定。

Yasmiṃ samaye, bhikkhave, bhikkhuno passaddhakāyassa sukhino cittaṃ samādhiyati,

诸比丘！当比丘身已轻安、感到快乐而心入定时，

samādhisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,

那时，比丘的定觉支已被激起，

samādhisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,

那时，比丘修习定觉支，

samādhisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

那时，比丘的定觉支达到修习圆满，

➐ 修习法念住 ➾ 圆满【舍觉支】

So tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti.

他对那像这样得定的心，善加地安住于舍。

Yasmiṃ samaye, bhikkhave, bhikkhu tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti –

诸比丘！当比丘对那像这样得定的心善加地安住于舍时，

upekkhāsambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,

那时，比丘的舍觉支已被激起，

upekkhāsambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,

那时，比丘修习舍觉支，

upekkhāsambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.

那时，比丘的舍觉支达到修习圆满。

Evaṃ bhāvitā kho, bhikkhave, cattāro satipaṭṭhānā evaṃ bahulīkatā satta bojjhaṅge paripūrenti.

诸比丘！像这样修习四念住，像这样多修习，就能圆满七菩提分（七觉支）。

☆ 【自灯明，法灯明】 ─➢ attadīpā 自（atta）灯明（dīpā），dhammadīpā 法（dhamma）灯明（dīpā） ➾ 自己修习光明想、入出息念，以现证法，作为依靠处，圆满明与解脱。 ～《合诵经》(DN 33, 307)，《四神足分别》(SN 51.20)；【明与解脱】 ─➢ 《入出息念经》(MN 118)，《阿难之一》(SN 54.13)，《比丘之二》(SN 54.16)。

【叁】修习七菩提分（七觉支） ➾ 圆满【明与解脱】

⓵ 修习念觉支 ➾ 圆满【明与解脱】

“Kathaṃ bhāvitā ca, bhikkhave, satta bojjhaṅgā kathaṃ bahulīkatā vijjāvimuttiṃ paripūrenti? 那么，诸比丘，如何修习七菩提分（七觉支），如何多修习，而使其圆满明与解脱呢？

Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ; 在此，诸比丘！比丘修习念觉支，此念觉支依止远离（vivekanissitaṃ）、依止离贪（virāganissitaṃ）、依止灭尽（nirodhanissitaṃ）、导向舍弃（vossaggapariṇāmiṃ）。

⓶ 修习择法觉支 ➾ 圆满【明与解脱】

dhammavicayasambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.

修习择法觉支，此择法觉支依止远离、依止离贪、依止灭尽、导向舍弃。

⓷ 修习精进觉支 ➾ 圆满【明与解脱】

vīriyasambojjhaṅgaṃ bhāveti…

修习精进觉支……

⓸ 修习喜觉支 ➾ 圆满【明与解脱】

pītisambojjhaṅgaṃ bhāveti…

修习喜觉支……

⓹ 修习轻安觉支 ➾ 圆满【明与解脱】

passaddhisambojjhaṅgaṃ bhāveti…

修习轻安觉支……

⓺ 修习定觉支 ➾ 圆满【明与解脱】

samādhisambojjhaṅgaṃ bhāveti…

修习定觉支……

⓻ 修习舍觉支 ➾ 圆满【明与解脱】

upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.

修习舍觉支，此舍觉支依止远离、依止离贪、依止灭尽、导向舍弃。

Evaṃ bhāvitā kho, bhikkhave, satta bojjhaṅgā evaṃ bahulīkatā vijjāvimuttiṃ paripūrentī”ti. Chaṭṭhaṃ.

诸比丘！像这样修习七菩提分（七觉支），像这样多修习，就能圆满明与解脱。”

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/10. Ānāpānasaṃyutta 入出息相应 (SN 54, 977-996)/10.2 Dutiyavagga 第二品 (SN 54.11-20, 987-996)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.2.7 Saṃyojanappahānasutta 结 (SN 54.17, 993)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Saṃyojanappahānasuttaṃ

993. Ānāpānassatisamādhi, bhikkhave, bhāvito bahulīkato saṃyojanappahānāya saṃvattati…pe…. Sattamaṃ.

☸---------------------------------------------------------------------

［一七］ 第七 结

二 诸比丘！入出息念定，经过修习、多修习，则有助于断除诸结。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/10. Ānāpānasaṃyutta 入出息相应 (SN 54, 977-996)/10.2 Dutiyavagga 第二品 (SN 54.11-20, 987-996)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.2.8 Anusayasamugghātasutta 随眠 (SN 54.18, 994)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Anusayasamugghātasuttaṃ

994. …Anusayasamugghātāya saṃvattati…. Aṭṭhamaṃ.

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［一八］ 第八 随眠

二 ……有助于随眠的彻底断除……

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/10. Ānāpānasaṃyutta 入出息相应 (SN 54, 977-996)/10.2 Dutiyavagga 第二品 (SN 54.11-20, 987-996)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.2.9 Addhānapariññāsutta 行路 (SN 54.19, 995)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Addhānapariññāsuttaṃ

995. …Addhānapariññāya saṃvattati…. Navamaṃ.

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［一九］ 第九 行路

二 ……有助于对行路（过程/轮回）的完全了知……

☸.....................................................................

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/10. Ānāpānasaṃyutta 入出息相应 (SN 54, 977-996)/10.2 Dutiyavagga 第二品 (SN 54.11-20, 987-996)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.2.10 Āsavakkhayasutta 漏尽 (SN 54.20, 996)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Āsavakkhayasuttaṃ

996. Āsavānaṃ khayāya saṃvattati. Kathaṃ bhāvito ca, bhikkhave, ānāpānassatisamādhi kathaṃ bahulīkato saṃyojanappahānāya saṃvattati… anusayasamugghātāya saṃvattati… addhānapariññāya saṃvattati… āsavānaṃ khayāya saṃvattati? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā…pe. … paṭinissaggānupassī assasissāmīti sikkhati, paṭinissaggānupassī passasissāmīti sikkhati. Evaṃ bhāvito kho, bhikkhave, ānāpānassatisamādhi evaṃ bahulīkato saṃyojanappahānāya saṃvattati…pe… anusayasamugghātāya saṃvattati…pe… addhānapariññāya saṃvattati…pe… āsavānaṃ khayāya saṃvattatīti. Dasamaṃ.

Dutiyo vaggo.

Tassuddānaṃ –

Icchānaṅgalaṃ kaṅkheyyaṃ, ānandā apare duve;

Bhikkhū saṃyojanānusayā, addhānaṃ āsavakkhayanti.

Ānāpānasaṃyuttaṃ dasamaṃ.

☸---------------------------------------------------------------------

［二〇］ 第十 漏尽

二 “……有助于诸漏的灭尽……

三 诸比丘！如何对入出息念定进行修习、多修习，就能有助于断除诸结呢？……有助于随眠的彻底断除呢？……有助于对行路（过程/轮回）的完全了知呢？……有助于诸漏的灭尽呢？

四～一〇 诸比丘！于此，有比丘去到森林、去到树下、或去到空闲处……（省略）……他如此学习：“我将观察舍离而入息”，他如此学习：“我将观察舍离而出息”。

一 一 诸比丘！像这样修习、这样多修习入出息念定，就有助于断除诸结……有助于随眠的彻底断除……有助于对行路（过程/轮回）的完全了知……有助于诸漏的灭尽。”

以上是四经。

第十 入出息相应第二品（终）

此中摄颂曰：

此奢能伽罗

与卢夷强耆

阿难与比丘

结以及随眠

行路与漏尽。

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.1 Veḷudvāravagga 鞞纽多罗品 (SN 55.1-10, 997-1006)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.1.1 Cakkavattirājasutta 王 (SN 55.1, 997)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Sotāpattisaṃyuttaṃ

1. Veḷudvāravaggo

1. Cakkavattirājasuttaṃ

997. Sāvatthinidānaṃ. Tatra kho bhagavā…pe… etadavoca – “kiñcāpi, bhikkhave, rājā cakkavattī [cakkavatti (syā. kaṃ. pī. ka.)] catunnaṃ dīpānaṃ issariyādhipaccaṃ rajjaṃ kāretvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati devānaṃ tāvatiṃsānaṃ sahabyataṃ, so tattha nandane vane accharāsaṅghaparivuto dibbehi ca pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, so catūhi dhammehi asamannāgato, atha kho so aparimuttova [aparimutto ca (syā. kaṃ. ka.)] nirayā aparimutto tiracchānayoniyā aparimutto pettivisayā aparimutto apāyaduggativinipātā. Kiñcāpi, bhikkhave, ariyasāvako piṇḍiyālopena yāpeti, nantakāni ca dhāreti, so catūhi dhammehi samannāgato, atha kho so parimutto [parimutto ca (syā. kaṃ. ka.)] nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā”.

“Katamehi catūhi? Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Dhamme aveccappasādena samannāgato hoti – ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti. Saṅghe aveccappasādena samannāgato hoti – ‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ – cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti. Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi. Imehi catūhi dhammehi samannāgato hoti. Yo ca, bhikkhave, catunnaṃ dīpānaṃ paṭilābho, yo catunnaṃ dhammānaṃ paṭilābho catunnaṃ dīpānaṃ paṭilābho catunnaṃ dhammānaṃ paṭilābhassa kalaṃ nāgghati soḷasin”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第十一 预流相应

第一 鞞纽多罗品

［一］ 第一 王

一～二 舍卫城。

三 “诸比丘！转轮王即使主宰四洲、行使统治权，身坏命终之后，往生善趣、天界，成为忉利天众的天伴，在那里，于欢喜园中，被天女群体围绕，圆满具足、享受着天界的五种欲乐，但他因为不具备四种法，所以仍未解脱地狱，未解脱畜生道，未解脱饿鬼界，未解脱苦处、恶趣、险难处。

四 诸比丘！圣弟子即使依靠乞食维生，穿着破旧的衣服，但他因为具备了四种法，所以已解脱地狱，已解脱畜生道，已解脱饿鬼界，已解脱苦处、恶趣、险难处。是哪四种法呢？

五 诸比丘！在此，圣弟子对佛成就了确信无疑的净信：“确实，那位世尊是阿罗汉、正等觉、明行足、善逝、世间解、无上士调御者、天人师、佛、世尊。”

六 对法成就了确信无疑的净信：“世尊所善说的法是：当下可见的、超越时间的、欢迎来看的、能导向（涅槃）的、智者们应各自证知的。”

七 对僧团成就了确信无疑的净信：“世尊的声闻僧团是：善行道的，世尊的声闻僧团是：正直行道的，世尊的声闻僧团是：如理行道的，世尊的声闻僧团是：和敬行道的，也就是四双八辈圣者。世尊的这声闻僧团，是应受供养者、应受供奉者、应受布施者、应受合掌礼敬者，是世间的无上福田。”

八 具备圣者所喜爱之戒：这些戒是不破的、不穿的、不斑点的、不污渍的、带来解脱的、为智者所称赞的、不被执取的、有助于（导向）禅定的。

九 （圣弟子）就是具备了这四种法。

一〇 诸比丘！获得四洲与获得这四种法相比，获得四洲的价值不及获得这四种法的十六分之一。”

☸.....................................................................

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.1 Veḷudvāravagga 鞞纽多罗品 (SN 55.1-10, 997-1006)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.1.2 Brahmacariyogadhasutta 预流 (SN 55.2, 998)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Brahmacariyogadhasuttaṃ

998. “Catūhi, bhikkhave, dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.

“Katamehi catūhi? Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Dhamme…pe… saṅghe…pe… ariyakantehi sīlehi samannāgato hoti akhaṇḍehi…pe… samādhisaṃvattanikehi. Imehi kho, bhikkhave, catūhi dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo”ti.

Idamavoca bhagavā. Idaṃ vatvāna [vatvā (sī. pī.) evamīdisesu ṭhānesu] sugato athāparaṃ etadavoca satthā –

“Yesaṃ saddhā ca sīlañca, pasādo dhammadassanaṃ;

Te ve kālena paccenti, brahmacariyogadhaṃ sukhan”ti. dutiyaṃ;

☸---------------------------------------------------------------------

［二］ 第二 预流

三 诸比丘！圣弟子若具备四种法，则成为预流果者，（他）具有不堕恶趣法、是确定的、（最终）朝向完全觉悟。是哪四种法呢？

四 诸比丘！在此，圣弟子对佛成就了确信无疑的净信：“确实，那位世尊是阿罗汉、正等觉、明行足、善逝、世间解、无上士调御者、天人师、佛、世尊。”

五～六 对法……（省略）……对僧团……（省略）……

七 具备圣者所喜爱之戒：这些戒是不破的、不穿的、不斑点的、不污渍的、带来解脱的、为智者所称赞的、不被执取的、有助于（导向）禅定的。

八 诸比丘！圣弟子具备了这四种法，则成为预流果者，（他）具有不堕恶趣法、是确定的、（最终）朝向完全觉悟。”

九 世尊说了这番话。善逝说了这话后，导师接着又说了：

“有信心，有戒行，有净信，能见法，

他们假以时日，终将达至，梵行的安乐境地。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.1 Veḷudvāravagga 鞞纽多罗品 (SN 55.1-10, 997-1006)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.1.3 Dīghāvuupāsakasutta 长寿 (SN 55.3, 999)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Dīghāvuupāsakasuttaṃ

999. Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena dīghāvu upāsako ābādhiko hoti dukkhito bāḷhagilāno. Atha kho dīghāvu upāsako pitaraṃ jotikaṃ gahapatiṃ āmantesi – “ehi tvaṃ, gahapati, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vanda – ‘dīghāvu, bhante, upāsako ābādhiko hoti dukkhito bāḷhagilāno. So bhagavato pāde sirasā vandatī’ti. Evañca vadehi – ‘sādhu kira, bhante, bhagavā yena dīghāvussa upāsakassa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’”ti. “Evaṃ, tātā”ti kho jotiko gahapati dīghāvussa upāsakassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jotiko gahapati bhagavantaṃ etadavoca – “dīghāvu, bhante, upāsako ābādhiko hoti dukkhito bāḷhagilāno. So bhagavato pāde sirasā vandati. Evañca vadeti – ‘sādhu kira, bhante, bhagavā yena dīghāvussa upāsakassa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’”ti. Adhivāsesi bhagavā tuṇhībhāvena.

Atha kho bhagavā nivāsetvā pattacīvaramādāya yena dīghāvussa upāsakassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā dīghāvuṃ upāsakaṃ etadavoca – “kacci te, dīghāvu, khamanīyaṃ, kacci yāpanīyaṃ? Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṃ paññāyati, no abhikkamo”ti? “Na me, bhante, khamanīyaṃ, na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo”ti. “Tasmātiha te, dīghāvu, evaṃ sikkhitabbaṃ – ‘buddhe aveccappasādena samannāgato bhavissāmi – itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavāti. Dhamme…pe… saṅghe…pe… ariyakantehi sīlehi samannāgato bhavissāmi akhaṇḍehi…pe… samādhisaṃvattanikehi’. Evañhi te, dīghāvu, sikkhitabban”ti.

“Yānimāni, bhante, bhagavatā cattāri sotāpattiyaṅgāni desitāni, saṃvijjante te dhammā mayi, ahañca tesu dhammesu sandissāmi. Ahañhi, bhante, buddhe aveccappasādena samannāgato – itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavāti. Dhamme…pe… saṅghe…pe… ariyakantehi sīlehi samannāgato akhaṇḍehi…pe… samādhisaṃvattanikehī”ti. “Tasmātiha tvaṃ, dīghāvu, imesu catūsu sotāpattiyaṅgesu patiṭṭhāya cha vijjābhāgiye dhamme uttari bhāveyyāsi. Idha tvaṃ, dīghāvu, sabbasaṅkhāresu aniccānupassī viharāhi, anicce dukkhasaññī, dukkhe anattasaññī pahānasaññī virāgasaññī nirodhasaññīti. Evañhi te, dīghāvu, sikkhitabban”ti.

“Yeme, bhante, bhagavatā cha vijjābhāgiyā dhammā desitā, saṃvijjante te dhammā mayi, ahañca tesu dhammesu sandissāmi. Ahañhi, bhante, sabbasaṅkhāresu aniccānupassī viharāmi, anicce dukkhasaññī, dukkhe anattasaññī pahānasaññī virāgasaññī nirodhasaññī. Api ca me, bhante, evaṃ hoti – ‘mā hevāyaṃ jotiko gahapati mamaccayena vighātaṃ āpajjī’”ti [āpajjati (ka.)]. “Mā tvaṃ, tāta dīghāvu, evaṃ manasākāsi. Iṅgha tvaṃ, tāta dīghāvu, yadeva te bhagavā āha, tadeva tvaṃ sādhukaṃ manasi karohī”ti.

Atha kho bhagavā dīghāvuṃ upāsakaṃ iminā ovādena ovaditvā uṭṭhāyāsanā pakkāmi. Atha kho dīghāvu upāsako acirapakkantassa bhagavato kālamakāsi. Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – “yo so, bhante, dīghāvu nāma upāsako bhagavatā saṃkhittena ovādena ovadito so kālaṅkato. Tassa kā gati, ko abhisamparāyo”ti? “Paṇḍito, bhikkhave, dīghāvu upāsako, paccapādi [ahosi saccavādī (syā. kaṃ. pī. ka.)] dhammassānudhammaṃ, na ca maṃ dhammādhikaraṇaṃ [na ca dhammādhikaraṇaṃ (syā. kaṃ. pī. ka.)] vihesesi [viheṭhesi (itipi aññattha)]. Dīghāvu, bhikkhave, upāsako pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

［三］ 第三 长寿

一 一时，世尊住在王舍城的竹林迦兰陀园。

二 那时，长寿优婆塞生病了，身体痛苦，病情严重。

三 这时，长寿优婆塞对他的父亲，家主乔提迦（Jotika）说：

“家主！请您去世尊那里，到了之后，代我说：‘顶礼世尊双足！大德！长寿优婆塞生病了，身体痛苦，病情严重。他顶礼世尊双足。’并且这样说：‘恳请大德世尊，出于慈悲，前往长寿优婆塞的住所吧！’”

“好的，儿啊！”

家主乔提迦应允了长寿优婆塞，便去往世尊那里。到了之后，顶礼世尊，坐在一旁。

四 坐在一旁的家主乔提迦对世尊说：

“大德！长寿优婆塞生病了，身体痛苦，病情严重。他顶礼世尊双足，并且说：‘恳请大德世尊，出于慈悲，前往长寿优婆塞的住所吧！’”世尊默然应允。

五 于是，世尊穿好下衣，拿着衣钵，前往长寿优婆塞的住所。到了之后，在准备好的座位上坐下。坐下后，世尊对长寿优婆塞说：

“长寿！你还好吗？还能支撑吗？痛苦的感受是减轻还是加重？是能看出在减退而不是在加重吗？”

“大德！我不好，不能支撑。剧烈的痛苦感受在加重，没有减轻；能看出是在加重，而不是在减退。”

六 “那么，长寿！你应当这样学习：‘我将要对佛成就确信无疑的净信，即：那位世尊是阿罗汉、正等觉、明行足、善逝、世间解、无上士调御者、天人师、佛、世尊。我将要对法……（省略）……我将要对僧团……（省略）……我将要具备圣者所喜爱的、不破的……（省略）……有助于禅定的戒。’长寿！你应当这样学习。”

七 “大德！世尊所说的这四种预流支，这些法我已拥有，我已具备这些法。大德！我对佛已成就确信无疑的净信：‘确实，那位世尊是阿罗汉、正等觉、明行足，善逝、世间解、无上士调御者、天人师、佛、世尊。’我对法……（省略）……我对僧团……（省略）……我已具备圣者所喜爱的、不破的、不穿的、不斑点的、不污渍的、带来解脱的、为智者所称赞的、不被执取的、有助于（导向）禅定的戒。”

“那么，长寿！你应立足于这四预流支，进一步修习六种有助于明了之法。

八 长寿！你应当于一切行（一切有为法、条件构成的现象）观无常而住，于无常中（感知）苦，于苦中（感知）无我，（并且修习）舍断想、离欲想、寂灭想而住。长寿！你应当这样学习。”

“大德！世尊所说的这六种有助于明了之法，这些法我也拥有，我也具备这些法。大德！我于一切行观无常而住，于无常中感知苦，于苦中感知无我，（并且修习）舍断想、离欲想、寂灭想而住。

九 但，大德！我却有这样的想法：‘不要让这位家主乔提迦因为我的去世而陷入忧恼。’”

家主乔提迦说：

“儿啊长寿！你不要这样想。儿啊长寿！你只需好好地把世尊对你所说的话放在心上。”

一〇 于是，世尊用这番教诫教导了长寿优婆塞后，便从座位起身离开了。

一 一 这时，在世尊离开后不久，长寿优婆塞就去世了。

一二 这时，有许多比丘来到世尊的住处，到了之后，顶礼世尊，坐在一旁。坐在一旁的比丘们对世尊说：

“大德！那位名叫长寿的优婆塞，听闻了世尊简短的教诫之后，已经去世了。他的去处是哪里？下一生将如何？”

“诸比丘！长寿优婆塞是贤智的，他实践了法随法行，没有因法（的问题）来烦扰我。

一三 诸比丘！长寿优婆塞因五下分结已完全断尽，是位化生者，将在那里（指某个净居天）证入般涅槃，不再从此世间返回。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.1 Veḷudvāravagga 鞞纽多罗品 (SN 55.1-10, 997-1006)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.1.4 Paṭhamasāriputtasutta 舍利弗之一 (SN 55.4, 1000)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Paṭhamasāriputtasuttaṃ

1000. Ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca ānando sāvatthiyaṃ viharanti jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā ānando sāyanhasamayaṃ paṭisallānā vuṭṭhito…pe… ekamantaṃ nisinno kho āyasmā ānando āyasmantaṃ sāriputtaṃ etadavoca – “katinaṃ nu kho, āvuso sāriputta, dhammānaṃ samannāgamanahetu evamayaṃ pajā bhagavatā byākatā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā”ti? “Catunnaṃ kho, āvuso, dhammānaṃ samannāgamanahetu evamayaṃ pajā bhagavatā byākatā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā”.

“Katamesaṃ catunnaṃ? Idhāvuso, ariyasāvako buddhe aveccappasādena samannāgato hoti – itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavāti. Dhamme…pe… saṅghe…pe… ariyakantehi sīlehi samannāgato hoti akhaṇḍehi…pe… samādhisaṃvattanikehi. Imesaṃ kho, āvuso, catunnaṃ dhammānaṃ samannāgamanahetu evamayaṃ pajā bhagavatā byākatā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā”ti. Catutthaṃ.

☸---------------------------------------------------------------------

［四］ 第四 舍利弗（一）

一 一时，具寿舍利弗与具寿阿难，住在舍卫城的祇树给孤独园。

二 这时，具寿阿难在傍晚时分，从独住处出来……（省略寒暄）……坐在一旁。坐在一旁的具寿阿难对具寿舍利弗说：

三 “舍利弗贤友！是由于具备了哪些法，世尊才记说某些人是‘预流果者，具有不堕恶趣法、是确定的、（最终）朝向完全觉悟’呢？”

“贤友！是由于具备了四种法，世尊才记说某些人是‘预流果者，具有不堕恶趣法、是确定的、（最终）朝向完全觉悟’。是哪四种法呢？

四 贤友！在此，圣弟子对佛成就了确信无疑的净信：‘确实，那位世尊是阿罗汉、正等觉、明行足、善逝、世间解、无上士调御者、天人师、佛、世尊。’对法……（省略）……对僧团……（省略）……具备圣者所喜爱的、不破的、不穿的、不斑点的、不污渍的、带来解脱的、为智者所称赞的、不被执取的、有助于（导向）禅定的戒。

五 贤友！就是由于具备了这四种法，世尊才记说某些人是：‘预流果者，具有不堕恶趣法、是确定的、（最终）朝向完全觉悟’。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.1 Veḷudvāravagga 鞞纽多罗品 (SN 55.1-10, 997-1006)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.1.5 Dutiyasāriputtasutta 舍利弗之二 (SN 55.5, 1001)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Dutiyasāriputtasuttaṃ

1001. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ sāriputtaṃ bhagavā etadavoca – “‘sotāpattiyaṅgaṃ, sotāpattiyaṅgan’ti hidaṃ, sāriputta, vuccati. Katamaṃ nu kho sāriputta, sotāpattiyaṅgan”ti? “Sappurisasaṃsevo hi, bhante, sotāpattiyaṅgaṃ, saddhammassavanaṃ sotāpattiyaṅgaṃ, yonisomanasikāro sotāpattiyaṅgaṃ, dhammānudhammappaṭipatti sotāpattiyaṅgan”ti. “Sādhu sādhu, sāriputta! Sappurisasaṃsevo hi, sāriputta, sotāpattiyaṅgaṃ, saddhammassavanaṃ sotāpattiyaṅgaṃ, yonisomanasikāro sotāpattiyaṅgaṃ, dhammānudhammappaṭipatti sotāpattiyaṅgaṃ”.

“‘Soto, soto’ti hidaṃ, sāriputta, vuccati. Katamo nu kho, sāriputta, soto”ti? “Ayameva hi, bhante, ariyo aṭṭhaṅgiko maggo soto, seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhī”ti. “Sādhu sādhu, sāriputta! Ayameva hi, sāriputta, ariyo aṭṭhaṅgiko maggo soto, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi”.

“‘Sotāpanno, sotāpanno’ti hidaṃ, sāriputta, vuccati. Katamo nu kho, sāriputta, sotāpanno”ti? “Yo hi, bhante, iminā ariyena aṭṭhaṅgikena maggena samannāgato ayaṃ vuccati sotāpanno, svāyaṃ āyasmā evaṃnāmo evaṃgotto”ti. “Sādhu sādhu, sāriputta! Yo hi, sāriputta, iminā ariyena aṭṭhaṅgikena maggena samannāgato ayaṃ vuccati sotāpanno, svāyaṃ āyasmā evaṃnāmo evaṃgotto”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

［五］ 第五 舍利弗（二）

二 这时，具寿舍利弗来到世尊的住处。到了之后，顶礼世尊，坐在一旁。世尊对坐在一旁的具寿舍利弗说：

三 “舍利弗！人们常说‘预流支、预流支’，那么，舍利弗！什么是预流支呢？”

“大德！亲近善知识是预流支，听闻正法是预流支，如理作意是预流支，法随法行是预流支。”

“善哉！舍利弗！善哉！舍利弗！亲近善知识是预流支，听闻正法是预流支，如理作意是预流支，法随法行是预流支。

四 舍利弗！人们常说‘流、流’，那么，舍利弗！什么是流呢？”

“大德！这神圣的八正道就是流，也就是：正见、正思惟、正语、正业、正命、正精进、正念、正定。”

“善哉！善哉！舍利弗！这神圣的八正道就是流，也就是：正见……（省略）……正定。

五 舍利弗！人们常说‘预流者、预流者’，那么，舍利弗！什么是预流者呢？”

“大德！凡是具备了这神圣八正道的人，就被称为预流者，即是这位如此名、如此姓的具寿者。”

“善哉！善哉！舍利弗！凡是具备了这神圣八正道的人，就被称为预流者，即是这位如此名、如此姓的具寿者。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.1 Veḷudvāravagga 鞞纽多罗品 (SN 55.1-10, 997-1006)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.1.6 Thapatisutta 工匠 (SN 55.6, 1002)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Thapatisuttaṃ

1002. Sāvatthinidānaṃ. Tena kho pana samayena sambahulā bhikkhū bhagavato cīvarakammaṃ karonti – “niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī”ti. Tena kho pana samayena isidattapurāṇā thapatayo sādhuke paṭivasanti kenacideva karaṇīyena. Assosuṃ kho isidattapurāṇā thapatayo – “sambahulā kira bhikkhū bhagavato cīvarakammaṃ karonti – ‘niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī’”ti.

Atha kho isidattapurāṇā thapatayo magge purisaṃ ṭhapesuṃ – “yadā tvaṃ, ambho purisa, passeyyāsi bhagavantaṃ āgacchantaṃ arahantaṃ sammāsambuddhaṃ, atha amhākaṃ āroceyyāsī”ti. Dvīhatīhaṃ ṭhito kho so puriso addasa bhagavantaṃ dūratova āgacchantaṃ. Disvāna yena isidattapurāṇā thapatayo tenupasaṅkami; upasaṅkamitvā isidattapurāṇe thapatayo etadavoca – “ayaṃ so, bhante, bhagavā āgacchati arahaṃ sammāsambuddho. Yassa dāni kālaṃ maññathā”ti.

Atha kho isidattapurāṇā thapatayo yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā bhagavantaṃ piṭṭhito piṭṭhito anubandhiṃsu. Atha kho bhagavā maggā okkamma yena aññataraṃ rukkhamūlaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Isidattapurāṇā thapatayo bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te isidattapurāṇā thapatayo bhagavantaṃ etadavocuṃ –

“Yadā mayaṃ, bhante, bhagavantaṃ suṇāma – ‘sāvatthiyā kosalesu cārikaṃ pakkamissatī’ti, hoti no tasmiṃ samaye anattamanatā hoti domanassaṃ – ‘dūre no bhagavā bhavissatī’ti. Yadā pana mayaṃ, bhante, bhagavantaṃ suṇāma – ‘sāvatthiyā kosalesu cārikaṃ pakkanto’ti, hoti no tasmiṃ samaye anattamanatā hoti domanassaṃ – ‘dūre no bhagavā’”ti.

“Yadā pana mayaṃ, bhante, bhagavantaṃ suṇāma – ‘kosalehi mallesu cārikaṃ pakkamissatī’ti, hoti no tasmiṃ samaye anattamanatā hoti domanassaṃ – ‘dūre no bhagavā bhavissatī’ti. Yadā pana mayaṃ, bhante, bhagavantaṃ suṇāma – ‘kosalehi mallesu cārikaṃ pakkanto’ti, hoti no tasmiṃ samaye anattamanatā hoti domanassaṃ – ‘dūre no bhagavā’”ti.

“Yadā pana mayaṃ, bhante, bhagavantaṃ suṇāma – ‘mallehi vajjīsu cārikaṃ pakkamissatī’ti, hoti no tasmiṃ samaye anattamanatā hoti domanassaṃ – ‘dūre no bhagavā bhavissatī’ti. Yadā pana mayaṃ, bhante, bhagavantaṃ suṇāma – ‘mallehi vajjīsu cārikaṃ pakkanto’ti, hoti no tasmiṃ samaye anattamanatā hoti domanassaṃ – ‘dūre no bhagavā’”ti.

“Yadā pana mayaṃ, bhante, bhagavantaṃ suṇāma – ‘vajjīhi kāsīsu cārikaṃ pakkamissatī’ti, hoti no tasmiṃ samaye anattamanatā hoti domanassaṃ – ‘dūre no bhagavā bhavissatī’ti. Yadā pana mayaṃ, bhante bhagavantaṃ suṇāma – ‘vajjīhi kāsīsu cārikaṃ pakkanto’ti, hoti no tasmiṃ samaye anattamanatā hoti domanassaṃ – ‘dūre no bhagavā’”ti.

“Yadā pana mayaṃ, bhante, bhagavantaṃ suṇāma – ‘kāsīhi māgadhe cārikaṃ pakkamissatī’ti, hoti no tasmiṃ samaye anattamanatā hoti domanassaṃ – ‘dūre no bhagavā bhavissatī’ti. Yadā pana mayaṃ, bhante, bhagavantaṃ suṇāma – ‘kāsīhi māgadhe cārikaṃ pakkanto’ti, hoti anappakā no tasmiṃ samaye anattamanatā hoti anappakaṃ domanassaṃ – ‘dūre no bhagavā’”ti.

“Yadā pana mayaṃ, bhante, bhagavantaṃ suṇāma – ‘māgadhehi kāsīsu cārikaṃ pakkamissatī’ti, hoti no tasmiṃ samaye attamanatā hoti somanassaṃ – ‘āsanne no bhagavā bhavissatī’ti. Yadā pana mayaṃ, bhante, bhagavantaṃ suṇāma – ‘māgadhehi kāsīsu cārikaṃ pakkanto’ti, hoti no tasmiṃ samaye attamanatā hoti somanassaṃ – ‘āsanne no bhagavā’”ti.

“Yadā pana mayaṃ, bhante, bhagavantaṃ suṇāma – ‘kāsīhi vajjīsu cārikaṃ pakkamissatī’ti, hoti no tasmiṃ samaye attamanatā hoti somanassaṃ – ‘āsanne no bhagavā bhavissatī’ti. Yadā pana mayaṃ, bhante, bhagavantaṃ suṇāma – ‘kāsīhi vajjīsu cārikaṃ pakkanto’ti, hoti no tasmiṃ samaye attamanatā hoti somanassaṃ – ‘āsanne no bhagavā’”ti.

“Yadā pana mayaṃ, bhante, bhagavantaṃ suṇāma – ‘vajjīhi mallesu cārikaṃ pakkamissatī’ti, hoti no tasmiṃ samaye attamanatā hoti somanassaṃ – ‘āsanne no bhagavā bhavissatī’ti. Yadā pana mayaṃ, bhante, bhagavantaṃ suṇāma – ‘vajjīhi mallesu cārikaṃ pakkanto’ti, hoti no tasmiṃ samaye attamanatā hoti somanassaṃ – ‘āsanne no bhagavā’”ti.

“Yadā pana mayaṃ, bhante, bhagavantaṃ suṇāma – ‘mallehi kosale cārikaṃ pakkamissatī’ti, hoti no tasmiṃ samaye attamanatā hoti somanassaṃ – ‘āsanne no bhagavā bhavissatī’ti. Yadā pana mayaṃ, bhante, bhagavantaṃ suṇāma – ‘mallehi kosale cārikaṃ pakkanto’ti, hoti no tasmiṃ samaye attamanatā hoti somanassaṃ – ‘āsanne no bhagavā’”ti.

“Yadā pana mayaṃ, bhante, bhagavantaṃ suṇāma – ‘kosalehi sāvatthiṃ cārikaṃ pakkamissatī’ti, hoti no tasmiṃ samaye attamanatā hoti somanassaṃ – ‘āsanne no bhagavā bhavissatī’ti. Yadā pana mayaṃ, bhante, bhagavantaṃ suṇāma – ‘sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme’ti, hoti anappakā no tasmiṃ samaye attamanatā hoti anappakaṃ somanassaṃ – ‘āsanne no bhagavā’”ti.

“Tasmātiha, thapatayo, sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Alañca pana vo, thapatayo, appamādāyā”ti. “Atthi kho no, bhante, etamhā sambādhā añño sambādho sambādhataro ceva sambādhasaṅkhātataro cā”ti. “Katamo pana vo, thapatayo, etamhā sambādhā añño sambādho sambādhataro ceva sambādhasaṅkhātataro cā”ti?

“Idha mayaṃ, bhante, yadā rājā pasenadi kosalo uyyānabhūmiṃ niyyātukāmo hoti, ye te rañño pasenadissa kosalassa nāgā opavayhā te kappetvā, yā tā rañño pasenadissa kosalassa pajāpatiyo piyā manāpā tā ekaṃ purato ekaṃ pacchato nisīdāpema. Tāsaṃ kho pana, bhante, bhaginīnaṃ evarūpo gandho hoti, seyyathāpi nāma gandhakaraṇḍakassa tāvadeva vivariyamānassa, yathā taṃ rājakaññānaṃ gandhena vibhūsitānaṃ. Tāsaṃ kho pana, bhante, bhaginīnaṃ evarūpo kāyasamphasso hoti, seyyathāpi nāma tūlapicuno vā kappāsapicuno vā, yathā taṃ rājakaññānaṃ sukhedhitānaṃ. Tasmiṃ kho pana, bhante, samaye nāgopi rakkhitabbo hoti, tāpi bhaginiyo rakkhitabbā honti, attāpi rakkhitabbo hoti. Na kho pana mayaṃ, bhante, abhijānāma tāsu bhaginīsu pāpakaṃ cittaṃ uppādetā. Ayaṃ kho no, bhante, etamhā sambādhā añño sambādho sambādhataro ceva sambādhasaṅkhātataro cā”ti.

“Tasmātiha, thapatayo, sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Alañca pana vo, thapatayo, appamādāya. Catūhi kho, thapatayo, dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.

“Katamehi catūhi? Idha, thapatayo, ariyasāvako buddhe aveccappasādena samannāgato hoti – itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavāti. Dhamme…pe… saṅghe…pe… vigatamalamaccherena cetasā ajjhāgāraṃ vasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato. Imehi kho, thapatayo, catūhi dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.

“Tumhe kho, thapatayo, buddhe aveccappasādena samannāgatā – itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavāti. Dhamme…pe… saṅghe…pe… yaṃ kho pana kiñci kule deyyadhammaṃ sabbaṃ taṃ appaṭivibhattaṃ sīlavantehi kalyāṇadhammehi. Taṃ kiṃ maññatha, thapatayo, katividhā te kosalesu manussā ye tumhākaṃ samasamā, yadidaṃ – dānasaṃvibhāge”ti? “Lābhā no, bhante, suladdhaṃ no, bhante! Yesaṃ no bhagavā evaṃ pajānātī”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［六］ 第六 工匠

一 舍卫城因缘。

二 那时，有许多比丘正在为世尊缝制僧衣，（心想：）“等僧衣完成后，过了三个月，世尊将要外出游行。”

三 那时，工匠梨师达多和富兰那因为有某项事务，正住在萨度迦（Sādhuka）村。工匠梨师达多和富兰那听说：“据说许多比丘正在为世尊缝制僧衣，（心想：）‘等僧衣完成后，过了三个月，世尊将要外出游行。’”

四 于是，工匠梨师达多和富兰那派了一个人在路上守候：“喂，男子！当你看到世尊——阿罗汉、正等觉者——来的时候，就来告诉我们。”

五 那男子在那里等了两三天，看见世尊从远处走来。看到后，他便去到工匠梨师达多和富兰那那里，对他们说：“世尊，阿罗汉、正等觉者来了！现在正是时候了（按：指去见佛陀）。”

六 于是，工匠梨师达多和富兰那前往世尊那里。到了之后，顶礼世尊，然后紧随在世尊身后。

七 这时，世尊离开道路，走到一棵树下。到了之后，在准备好的座位上坐下。工匠梨师达多和富兰那顶礼世尊后，也坐在一旁。坐在一旁的工匠梨师达多和富兰那对世尊说：

八 “大德！当我们听说世尊将要离开舍卫城，前往拘萨罗国游行时，那时我们就会不高兴、会忧愁，（心想：）‘世尊将要离我们远去了！’而当我们听说世尊已经离开舍卫城，在拘萨罗国游行时，那时我们也不高兴、也忧愁，（心想：）‘世尊离我们很远了！’

九 大德！当我们听说世尊将要离开拘萨罗国，前往摩罗国游行时，那时我们就会不高兴、会忧愁……（省略）……当我们听说世尊已经离开拘萨罗国，在摩罗国游行时，那时我们也不高兴、也忧愁……（省略）……

一〇 大德！当我们听说世尊将要离开摩罗国，前往跋耆国游行时，那时我们就会不高兴、会忧愁……（省略）……当我们听说世尊已经离开摩罗国，在跋耆国游行时，那时我们也不高兴、也忧愁……（省略）……

一一 大德！当我们听说世尊将要离开跋耆国，前往迦尸国游行时，那时我们就会不高兴、会忧愁……（省略）……当我们听说世尊已经离开跋耆国，在迦尸国游行时，那时我们也不高兴、也忧愁……（省略）……

一二 大德！当我们听说世尊将要离开迦尸国，前往摩揭陀国游行时，那时我们就会不高兴、会忧愁……（省略）……当我们听说世尊已经离开迦尸国，在摩揭陀国游行时，那时我们会有很大的不高兴、很大的忧愁，（心想：）‘世尊离我们很远了！’

一三 大德！反之，当我们听说世尊将要离开摩揭陀国，前往迦尸国游行时，那时我们就会高兴、会欢喜，（心想：）‘世尊将要靠近我们了！’当我们听说世尊已经离开摩揭陀国，在迦尸国游行时，那时我们也会高兴、会欢喜，（心想：）‘世尊靠近我们了！’

一四 大德！当我们听说世尊从迦尸国……到跋耆国……乃至……

一五 ……从跋耆国……到摩罗国……乃至……

一六 ……从摩罗国……到拘萨罗国……乃至……

一七 大德！当我们听说世尊将要离开拘萨罗国，前往舍卫城游行时，那时我们就会高兴、会欢喜……（省略）……当我们听说世尊住在舍卫城的祇树给孤独园时，那时我们会有极大的高兴、极大的欢喜，（心想：）‘世尊靠近我们了！’”

一八 “所以，工匠们！在家生活是拥挤的，是尘垢之道；出家是开阔空旷的。工匠们！你们应当努力，不要放逸！”

一九 “大德！对我们来说，还有比这（在家生活）更拥挤、更麻烦、更被认为是拥挤的情况。”

“工匠们！对你们来说，什么是比这更拥挤、更麻烦、更被认为是拥挤的情况呢？”

二〇 “大德！有时拘萨罗国的波斯匿王想要去御花园游玩，我们就得备好波斯匿王的那些皇家乘象，并且让波斯匿王那些可爱、可意的夫人们一个坐在前面，一个坐在后面。大德！那些‘姐妹们’（夫人们）身上的香气，就像刚打开的香盒，如同用香料妆饰过的公主。大德！那些‘姐妹们’身体的触感，就像棉絮或木棉花，如同娇生惯养的公主。大德！在那个时候，既要护好大象，也要护好那些‘姐妹们’，同时也要保护好自己。

二一 大德！我们并不曾意识到自己对那些‘姐妹们’生起过邪恶的念头。大德！这（种情况）对我们来说，就是比（一般在家生活）更拥挤、更麻烦、更被认为是拥挤的情况。”

二二 “工匠们！尽管如此，在家生活是拥挤的，是尘垢之道；出家是开阔空旷的。工匠们！你们应当努力，不要放逸。

二三 工匠们！圣弟子若具备四种法，则成为预流果者，（他）具有不堕恶趣法、是确定的、（最终）朝向完全觉悟。是哪四种法呢？

二四 工匠们！在此，圣弟子对佛成就了确信无疑的净信：‘确实，那位世尊是阿罗汉、正等觉、明行足、善逝、世间解、无上士调御者、天人师、佛、世尊。’对法……（省略）……对僧团……（省略）……他以清除了吝啬污垢的心在家居住，慷慨施舍，伸出援手，乐于舍弃，有求必应，乐于布施和分享。工匠们！圣弟子具备了这四种法，则成为预流果者，（他）具有不堕恶趣法、是确定的、（最终）朝向完全觉悟。

二五 工匠们！你们对佛已成就确信无疑的净信：‘确实，那位世尊是阿罗汉、正等觉、明行足、善逝、世间解、无上士调御者、天人师、佛、世尊。’对法……（省略）……对僧团……（省略）……你们家中无论有什么可以施舍的物品，都毫无保留地与具戒者、善行者分享。

二六 工匠们！你们认为如何？在拘萨罗国，有多少人在分享布施这方面能和你们相提并论呢？”

二七 “大德！我们真是幸运！我们真是获得了大利益！世尊竟然如此了解我们！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.1 Veḷudvāravagga 韦努多罗品 (SN 55.1-10, 997-1006)”

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【经名】 11.1.7 Veḷudvāreyyasutta 韦努多罗 (SN 55.7, 1003)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Veḷudvāreyyasuttaṃ

1003. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena veḷudvāraṃ nāma kosalānaṃ brāhmaṇagāmo tadavasari. Assosuṃ kho te veḷudvāreyyakā brāhmaṇagahapatikā – “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ veḷudvāraṃ anuppatto. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā [bhagavāti (sī. syā. kaṃ. pī.)]. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti’. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī”ti.

Atha kho te veḷudvāreyyakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Appekacce bhagavatā saddhiṃ sammodiṃsu; sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu. Appekacce bhagavato santike nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu. Appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te veḷudvāreyyakā brāhmaṇagahapatikā bhagavantaṃ etadavocuṃ – “mayaṃ, bho gotama, evaṃkāmā evaṃchandā evaṃadhippāyā – puttasambādhasayanaṃ ajjhāvaseyyāma, kāsikacandanaṃ paccanubhaveyyāma, mālāgandhavilepanaṃ dhāreyyāma, jātarūparajataṃ sādiyeyyāma, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyāma. Tesaṃ no bhavaṃ gotamo amhākaṃ evaṃkāmānaṃ evaṃchandānaṃ evaṃadhippāyānaṃ tathā dhammaṃ desetu yathā mayaṃ puttasambādhasayanaṃ ajjhāvaseyyāma…pe… sugatiṃ saggaṃ lokaṃ upapajjeyyāmā”ti.

“Attūpanāyikaṃ vo, gahapatayo, dhammapariyāyaṃ desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ, bho”ti kho te veḷudvāreyyakā brāhmaṇagahapatikā bhagavato paccassosuṃ. Bhagavā etadavoca –

“Katamo ca, gahapatayo, attupanāyiko dhammapariyāyo? Idha, gahapatayo, ariyasāvako iti paṭisañcikkhati – ‘ahaṃ khosmi jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo. Yo kho maṃ jīvitukāmaṃ amaritukāmaṃ sukhakāmaṃ dukkhappaṭikūlaṃ jīvitā voropeyya, na metaṃ assa piyaṃ manāpaṃ. Ahañceva kho pana paraṃ jīvitukāmaṃ amaritukāmaṃ sukhakāmaṃ dukkhappaṭikūlaṃ jīvitā voropeyyaṃ, parassapi taṃ assa appiyaṃ amanāpaṃ. Yo kho myāyaṃ dhammo appiyo amanāpo, parassa peso dhammo appiyo amanāpo. Yo kho myāyaṃ dhammo appiyo amanāpo, kathāhaṃ paraṃ tena saṃyojeyyan’ti! So iti paṭisaṅkhāya attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti, pāṇātipātā veramaṇiyā ca vaṇṇaṃ bhāsati. Evamassāyaṃ kāyasamācāro tikoṭiparisuddho hoti.

“Puna caparaṃ, gahapatayo, ariyasāvako iti paṭisañcikkhati – ‘yo kho me adinnaṃ theyyasaṅkhātaṃ ādiyeyya, na metaṃ assa piyaṃ manāpaṃ. Ahañceva kho pana parassa adinnaṃ theyyasaṅkhātaṃ ādiyeyyaṃ, parassapi taṃ assa appiyaṃ amanāpaṃ. Yo kho myāyaṃ dhammo appiyo amanāpo, parassa peso dhammo appiyo amanāpo. Yo kho myāyaṃ dhammo appiyo amanāpo, kathāhaṃ paraṃ tena saṃyojeyyan’ti! So iti paṭisaṅkhāya attanā ca adinnādānā paṭivirato hoti, parañca adinnādānā veramaṇiyā samādapeti, adinnādānā veramaṇiyā ca vaṇṇaṃ bhāsati. Evamassāyaṃ kāyasamācāro tikoṭiparisuddho hoti.

“Puna caparaṃ, gahapatayo, ariyasāvako iti paṭisañcikkhati – ‘yo kho me dāresu cārittaṃ āpajjeyya, na metaṃ assa piyaṃ manāpaṃ. Ahañceva kho pana parassa dāresu cārittaṃ āpajjeyyaṃ, parassapi taṃ assa appiyaṃ amanāpaṃ. Yo kho myāyaṃ dhammo appiyo amanāpo, parassa peso dhammo appiyo amanāpo. Yo kho myāyaṃ dhammo appiyo amanāpo, kathāhaṃ paraṃ tena saṃyojeyyan’ti! So iti paṭisaṅkhāya attanā ca kāmesumicchācārā paṭivirato hoti, parañca kāmesumicchācārā veramaṇiyā samādapeti, kāmesumicchācārā veramaṇiyā ca vaṇṇaṃ bhāsati. Evamassāyaṃ kāyasamācāro tikoṭiparisuddho hoti.

“Puna caparaṃ, gahapatayo, ariyasāvako iti paṭisañcikkhati – ‘yo kho me musāvādena atthaṃ bhañjeyya, na metaṃ assa piyaṃ manāpaṃ. Ahañceva kho pana parassa musāvādena atthaṃ bhañjeyyaṃ, parassapi taṃ assa appiyaṃ amanāpaṃ. Yo kho myāyaṃ dhammo appiyo amanāpo, parassa peso dhammo appiyo amanāpo. Yo kho myāyaṃ dhammo appiyo amanāpo, kathāhaṃ paraṃ tena saṃyojeyyan’ti! So iti paṭisaṅkhāya attanā ca musāvādā paṭivirato hoti, parañca musāvādā veramaṇiyā samādapeti, musāvādā veramaṇiyā ca vaṇṇaṃ bhāsati. Evamassāyaṃ vacīsamācāro tikoṭiparisuddho hoti.

“Puna caparaṃ, gahapatayo, ariyasāvako iti paṭisañcikkhati – yo kho maṃ pisuṇāya vācāya mitte bhindeyya [mittehi bhedeyya (syā. kaṃ. pī. ka.)], na metaṃ assa piyaṃ manāpaṃ. Ahañceva kho pana paraṃ pisuṇāya vācāya mitte bhindeyyaṃ, parassapi taṃ assa appiyaṃ amanāpaṃ…pe… evamassāyaṃ vacīsamācāro tikoṭiparisuddho hoti.

“Puna caparaṃ, gahapatayo, ariyasāvako iti paṭisañcikkhati – yo kho maṃ pharusāya vācāya samudācareyya, na metaṃ assa piyaṃ manāpaṃ. Ahañceva kho pana paraṃ pharusāya vācāya samudācareyyaṃ, parassapi taṃ assa appiyaṃ amanāpaṃ. Yo kho myāyaṃ dhammo…pe… evamassāyaṃ vacīsamācāro tikoṭiparisuddho hoti.

“Puna caparaṃ, gahapatayo, ariyasāvako iti paṭisañcikkhati – ‘yo kho maṃ samphabhāsena samphappalāpabhāsena samudācareyya, na metaṃ assa piyaṃ manāpaṃ. Ahañceva kho pana paraṃ samphabhāsena samphappalāpabhāsena samudācareyyaṃ, parassapi taṃ assa appiyaṃ amanāpaṃ. Yo kho myāyaṃ dhammo appiyo amanāpo, parassa peso dhammo appiyo amanāpo. Yo kho myāyaṃ dhammo appiyo amanāpo, kathāhaṃ paraṃ tena saṃyojeyyan’ti! So iti paṭisaṅkhāya attanā ca samphappalāpā paṭivirato hoti, parañca samphappalāpā veramaṇiyā samādapeti, samphappalāpā veramaṇiyā ca vaṇṇaṃ bhāsati. Evamassāyaṃ vacīsamācāro tikoṭiparisuddho hoti.

“So buddhe aveccappasādena samannāgato hoti – itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavāti; dhamme …pe… saṅghe aveccappasādena samannāgato hoti suppaṭipanno bhagavato sāvakasaṅgho…pe… anuttaraṃ puññakkhettaṃ lokassāti. Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi…pe… samādhisaṃvattanikehi. Yato kho, gahapatayo, ariyasāvako imehi sattahi saddhammehi [dhammehi (sī.)] samannāgato hoti imehi catūhi ākaṅkhiyehi ṭhānehi, so ākaṅkhamāno attanāva attānaṃ byākareyya – ‘khīṇanirayomhi khīṇatiracchānayoni [khīṇatiracchānayoniyo (sī. syā. kaṃ. pī.), khīṇatiracchānayoniko (ka.)] khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti.

Evaṃ vutte veḷudvāreyyakā brāhmaṇagahapatikā bhagavantaṃ etadavocuṃ – “abhikkantaṃ, bho gotama…pe… ete mayaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupete [pāṇupetaṃ (ka.)] saraṇaṃ gate”ti. Sattamaṃ.

☸---------------------------------------------------------------------

［七］ 第七 韦努多罗

一 我这样听闻：有一个时候，世尊与大比丘僧团一起，在拘萨罗国游行，抵达了一个名叫韦努多罗的拘萨罗婆罗门村。

二 韦努多罗的婆罗门和居士们听说：“朋友们，释迦族的沙门乔达摩，从释迦族出家，与大比丘僧团一起，在拘萨罗国游行，已经抵达韦努多罗了。那位尊敬的乔达摩有这样的好名声远扬：‘原来那位世尊是阿罗汉、正等正觉、明行具足、善逝、世间解、无上士、调御丈夫、天人师、佛陀、世尊。’他亲自证悟并向此世界，包括天神、魔罗、梵天，以及沙门、婆罗门、天神和人类在内的众生宣说。他所教导的法，初善、中善、后善，义理圆满，言辞具足，开显了完全圆满、清净的梵行。能够见到这样的阿罗汉真是太好了！”

三 那时，韦努多罗的婆罗门和居士们来到世尊那里。到了之后，有些人向世尊顶礼后，坐在一旁；有些人与世尊互相问候，交谈了令人愉快和值得记忆的话后，坐在一旁；有些人向世尊合掌后，坐在一旁；有些人在世尊面前报上姓名和家族后，坐在一旁；有些人则默默地坐在一旁。

四 坐在一旁的韦努多罗婆罗门和居士们对世尊这样说：

“尊敬的乔达摩！我们有这样的愿望、这样的意愿、这样的目的：我们想要居住在儿女拥挤的住所，使用迦尸国产的檀香，佩戴花环、涂抹香料，享用金银。身体毁坏、死亡之后，能投生到善趣、天界。尊敬的乔达摩，请为我们这些有如此愿望、如此意愿、如此目的的人说法，使我们能够居住在儿女拥挤的住所，使用迦尸国产的檀香，佩戴花环、涂抹香料，享用金银，身体毁坏、死亡之后，能投生到善趣、天界吧。”

五 “居士们！我将为你们说一种推己及人的法门。你们仔细听，好好思量，我这就说。”

“是的，尊者！”

韦努多罗的婆罗门和居士们回答世尊。

世尊这样说道：

“居士们！什么是推己及人的法门呢？

六 居士们！在此，圣弟子这样省察：‘我想要活，不想死；我想要快乐，厌恶痛苦。如果有人要夺取我这个想活不想死、想乐厌苦的我的生命，那对我来说是不可爱、不愉快的。同样地，如果我去夺取其他想活不想死、想乐厌苦的众生的生命，那对其他众生来说也是不可爱、不愉快的。凡是对我来说不可爱、不愉快的法，对他人来说也是不可爱、不愉快的法。那么，我怎么能将自己不可爱、不愉快的法强加给他人呢？’他这样省察后，自己就远离了杀生，也劝导他人远离杀生，并且赞叹远离杀生。像这样，他的身行就三方面都清净了。

七 居士们！再者，圣弟子这样省察：‘如果有人拿走我未给予的东西，如同盗窃，那对我来说是不可爱、不愉快的。同样地，如果我去拿走他人未给予的东西，如同盗窃，那对其他众生来说也是不可爱、不愉快的。凡是对我来说不可爱、不愉快的法，对他人来说也是不可爱、不愉快的法。那么，我怎么能将自己不可爱、不愉快的法强加给他人呢？’他这样省察后，自己就远离了不与取，也劝导他人远离不与取，并且赞叹远离不与取。像这样，他的身行就三方面都清净了。

八 居士们！再者，圣弟子这样省察：‘如果有人与我的妻子发生不正当关系，那对我来说是不可爱、不愉快的。同样地，如果我与其他人的妻子发生不正当关系，那对其他众生来说也是不可爱、不愉快的。凡是对我来说不可爱、不愉快的法，对他人来说也是不可爱、不愉快的法。那么，我怎么能将自己不可爱、不愉快的法强加给他人呢？’他这样省察后，自己就远离了邪淫，也劝导他人远离邪淫，并且赞叹远离邪淫。像这样，他的身行就三方面都清净了。

九 居士们！再者，圣弟子这样省察：‘如果有人用谎言损害我的利益，那对我来说是不可爱、不愉快的。同样地，如果我用谎言损害他人的利益，那对其他众生来说也是不可爱、不愉快的。凡是对我来说不可爱、不愉快的法，对他人来说也是不可爱、不愉快的法。那么，我怎么能将自己不可爱、不愉快的法强加给他人呢？’他这样省察后，自己就远离了妄语，也劝导他人远离妄语，并且赞叹远离妄语。像这样，他的语行就三方面都清净了。

十 居士们！再者，圣弟子这样省察：‘如果有人用离间的话语使我和朋友们分离，那对我来说是不可爱、不愉快的。同样地，如果我用离间的话语使他人和朋友们分离，那对其他众生来说也是不可爱、不愉快的……（省略）……像这样，他的语行就三方面都清净了。

十一 居士们！再者，圣弟子这样省察：‘如果有人用粗恶的话对我说话，那对我来说是不可爱、不愉快的。同样地，如果我用粗恶的话对他人说话，那对其他众生来说也是不可爱、不愉快的。凡是对我来说不可爱、不愉快的法……（省略）……像这样，他的语行就三方面都清净了。

十二 居士们！再者，圣弟子这样省察：‘如果有人对我说无意义的闲谈、绮语，那对我来说是不可爱、不愉快的。同样地，如果我对他人说无意义的闲谈、绮语，那对其他众生来说也是不可爱、不愉快的。凡是对我来说不可爱、不愉快的法，对他人来说也是不可爱、不愉快的法。那么，我怎么能将自己不可爱、不愉快的法强加给他人呢？’他这样省察后，自己就远离了绮语，也劝导他人远离绮语，并且赞叹远离绮语。像这样，他的语行就三方面都清净了。

十三 他（圣弟子）对佛具有不可动摇的净信：“原来那位世尊是…（省略）…天人师、佛陀、世尊。”

十四 对法…（省略）…

十五 对僧具有不可动摇的净信：“世尊的声闻僧团是善行道的…（省略）…是世间无上的福田。”

十六 他具足圣者所喜爱的戒，这些戒是不间断的…（省略）…有助于得定。

十七 居士们！当圣弟子具足这七种善法（不杀生、不偷盗、不邪淫、不妄语、不两舌、不恶口、不绮语），并且拥有这四个令人向往的特质（对佛、法、僧的不动摇净信和圣戒）时，如果他愿意，他可以为自己授记：“我的地狱轮回已尽，畜生道已尽，饿鬼界已尽，苦趣、恶趣、堕处已尽；我已是预流果，不堕恶法，必定趋向正觉。”’

十八 世尊说完这番话后，韦努多罗的婆罗门和居士们对世尊说：

“太好了！尊敬的乔达摩！…（省略）…我们从今天起，皈依尊敬的乔达摩、皈依法、皈依比丘僧团。愿尊敬的乔达摩接受我们为优婆塞，从今日起，直至生命终结，我们都皈依了！”第七经竟。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.1 Veḷudvāravagga 韦努多罗品 (SN 55.1-10, 997-1006)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.1.8 Paṭhamagiñjakāvasathasutta 砖瓦房经之一 (SN 55.8, 1004)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Paṭhamagiñjakāvasathasuttaṃ

1004. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā ñātike viharati giñjakāvasathe. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

“Sāḷho nāma, bhante, bhikkhu kālaṅkato; tassa kā gati ko abhisamparāyo? Nandā nāma, bhante, bhikkhunī kālaṅkatā; tassā kā gati ko abhisamparāyo? Sudatto nāma, bhante, upāsako kālaṅkato; tassa kā gati ko abhisamparāyo? Sujātā nāma, bhante, upāsikā kālaṅkatā; tassā kā gati, ko abhisamparāyo”ti?

“Sāḷho, ānanda, bhikkhu kālaṅkato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. Nandā, ānanda, bhikkhunī kālaṅkatā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā. Sudatto, ānanda, upāsako kālaṅkato tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī; sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissati. Sujātā, ānanda, upāsikā kālaṅkatā tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā.

“Anacchariyaṃ kho panetaṃ, ānanda, yaṃ manussabhūto kālaṃ kareyya; tasmiṃ tasmiṃ ce maṃ kālaṅkate upasaṅkamitvā etamatthaṃ paṭipucchissatha. Vihesā pesā, ānanda, assa tathāgatassa. Tasmātihānanda, dhammādāsaṃ nāma dhammapariyāyaṃ desessāmi; yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṃ byākareyya – ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”.

“Katamo ca so, ānanda, dhammādāso dhammapariyāyo; yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṃ byākareyya – ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”?

“Idha, ānanda, ariyasāvako buddhe aveccappasādena samannāgato hoti – itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavāti. Dhamme…pe… saṅghe…pe… ariyakantehi sīlehi samannāgato hoti akhaṇḍehi…pe… samādhisaṃvattanikehi. Ayaṃ kho so, ānanda, dhammādāso dhammapariyāyo; yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṃ byākareyya – ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti. Aṭṭhamaṃ.

(Tīṇipi suttantāni ekanidānāni).

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［八］ 第八 砖瓦房经（一）

一 我这样听闻：有一个时候，世尊住在名叫那提迦的村庄的砖瓦房里。

二 这时，尊者阿难来到世尊那里，到了之后，对世尊说：

“尊者！名叫萨罗的比丘去世了，他往生到哪里？下一生如何？尊者！名叫难陀的比丘尼去世了，她往生到哪里？下一生如何？尊者！名叫须达多的优婆塞去世了，他往生到哪里？下一生如何？尊者！名叫苏佳塔的优婆夷去世了，她往生到哪里？下一生如何？”

三 “阿难！萨罗比丘去世了，他已断尽诸漏，就在现世中，亲身证知、证悟并安住于无漏的心解脱、慧解脱。阿难！难陀比丘尼去世了，她已断尽五下分结，是化生者，在那里（天界）般涅槃，不再从此世间返回。阿难！须达多优婆塞去世了，他已断尽三结，贪嗔痴微薄，是一来果（斯陀含），只需再来此世间一次，就能终结痛苦。阿难！苏佳塔优婆夷去世了，她已断尽三结，是预流果（须陀洹），不堕恶趣法，必定趋向正觉。

四 阿难！人死了并不是什么稀奇的事。如果每死一个人，你们都来我这里问这个问题，阿难！这对如来是一种烦扰。因此，阿难！我将要教导你们一种名为‘法镜’的法门，圣弟子具备了这个法门，如果愿意，就可以为自己授记：“我的地狱轮回已尽，畜生道已尽，饿鬼界已尽，苦趣、恶趣、堕处已尽；我是预流果，不堕恶法，必定趋向正觉。”

五 阿难！什么是那‘法镜’的法门，圣弟子具备了它，如果愿意，就可以为自己授记：“地狱轮回已尽、畜生道已尽、饿鬼界已尽、苦趣、恶趣、堕处已尽；我是预流果，不堕恶法，必定趋向正觉”呢？

六 阿难！在此，圣弟子对佛具有不可动摇的净信：“原来那位世尊是阿罗汉、正等正觉、明行具足、善逝、世间解、无上士、调御丈夫、天人师、佛陀、世尊。” 对法……对僧…… 具足圣者所喜爱的戒，这些戒是不间断的、不残缺的、不斑点的、不混杂的，是自由的、智者所称赞的、不执取的、有助于得定。

七 阿难！这就是那‘法镜’的法门，圣弟子具备了这个法门，如果愿意，就可以为自己授记：“我的地狱轮回已尽，畜生道已尽，饿鬼界已尽，苦趣、恶趣、堕处已尽；我是预流果，不堕恶法，必定趋向正觉。”第八经竟。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.1 Veḷudvāravagga 韦努多罗品 (SN 55.1-10, 997-1006)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.1.9 Dutiyagiñjakāvasathasutta 砖瓦房经之二 (SN 55.9, 1005)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Dutiyagiñjakāvasathasuttaṃ

1005. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – “asoko nāma, bhante, bhikkhu kālaṅkato; tassa kā gati, ko abhisamparāyo? Asokā nāma, bhante, bhikkhunī kālaṅkatā…pe… asoko nāma, bhante, upāsako kālaṅkato…pe… asokā nāma, bhante, upāsikā kālaṅkatā; tassā kā gati, ko abhisamparāyo”ti?

“Asoko, ānanda, bhikkhu kālaṅkato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi…pe… (purimaveyyākaraṇena ekanidānaṃ).

“Ayaṃ kho so, ānanda, dhammādāso dhammapariyāyo; yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṃ byākareyya – ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti. Navamaṃ.

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［九］ 第九 砖瓦房经（二）

二 坐在一旁的尊者阿难对世尊说：

“尊者！名叫阿索迦的比丘去世了，他往生何趣？下一生如何？尊者！名叫阿索迦的比丘尼去世了…（省略）… 尊者！名叫阿索迦的优婆塞去世了…（省略）… 尊者！名叫阿索迦的优婆夷去世了，她往生何趣？下一生如何？”

三～六 “阿难！阿索迦比丘去世了，他已断尽诸漏，就在现世中，亲身证知、证悟并安住于无漏的心解脱、慧解脱……（与前经的因缘相同）

七 阿难！这就是那‘法镜’的法门，圣弟子具备了这个法门，如果愿意，就可以为自己授记：“我的地狱轮回已尽，畜生道已尽，饿鬼界已尽，苦趣、恶趣、堕处已尽；我是预流果，不堕恶法，必定趋向正觉。”第九经竟。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.1 Veḷudvāravagga 韦努多罗品 (SN 55.1-10, 997-1006)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.1.10 Tatiyagiñjakāvasathasutta 砖瓦房经之三 (SN 55.10, 1006)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Tatiyagiñjakāvasathasuttaṃ

1006. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – “kakkaṭo nāma, bhante, ñātike upāsako kālaṅkato; tassa kā gati, ko abhisamparāyo? Kaḷibho nāma, bhante, ñātike upāsako…pe… nikato nāma, bhante, ñātike upāsako…pe… kaṭissaho nāma, bhante, ñātike upāsako…pe… tuṭṭho nāma, bhante, ñātike upāsako…pe… santuṭṭho nāma, bhante, ñātike upāsako…pe… bhaddo nāma, bhante, ñātike upāsako…pe… subhaddo nāma, bhante, ñātike upāsako kālaṅkato; tassa kā gati ko abhisamparāyo”ti?

“Kakkaṭo, ānanda, upāsako kālaṅkato pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā. Kaḷibho, ānanda …pe… nikato, ānanda…pe… kaṭissaho, ānanda …pe… tuṭṭho, ānanda…pe… santuṭṭho, ānanda…pe… bhaddo, ānanda…pe… subhaddo, ānanda, upāsako kālaṅkato pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā. (Sabbe ekagatikā kātabbā).

“Paropaññāsa, ānanda, ñātike upāsakā kālaṅkatā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā. Sādhikanavuti, ānanda, ñātike upāsakā kālaṅkatā tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmino; sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissanti. Chātirekāni kho, ānanda, pañcasatāni ñātike upāsakā kālaṅkatā tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā.

“Anacchariyaṃ kho panetaṃ, ānanda, yaṃ manussabhūto kālaṃ kareyya; tasmiṃ tasmiṃ ce maṃ kālaṅkate upasaṅkamitvā etamatthaṃ paṭipucchissatha. Vihesā pesā, ānanda, assa tathāgatassa. Tasmātihānanda, dhammādāsaṃ nāma dhammapariyāyaṃ desessāmi; yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṃ byākareyya – ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”.

“Katamo ca so, ānanda, dhammādāso dhammapariyāyo; yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṃ byākareyya – ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”.

“Idhānanda, ariyasāvako buddhe aveccappasādena samannāgato hoti – itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavāti. Dhamme…pe… saṅghe…pe… ariyakantehi sīlehi samannāgato hoti akhaṇḍehi…pe… samādhisaṃvattanikehi. Ayaṃ kho so, ānanda, dhammādāso dhammapariyāyo; yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṃ byākareyya – ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti. Dasamaṃ.

Veḷudvāravaggo paṭhamo.

Tassuddānaṃ –

Rājā ogadhadīghāvu, sāriputtāpare duve;

Thapatī veḷudvāreyyā, giñjakāvasathe tayoti.

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［一〇］ 第十 砖瓦房经（三）

二 坐在一旁的尊者阿难对世尊说：

“尊者！名叫迦迦塔的那提迦村优婆塞去世了，他往生何趣？下一生如何？尊者！名叫迦林跋的那提迦村优婆塞…（省略）…名叫尼迦塔的那提迦村优婆塞…（省略）…名叫迦提萨诃的那提迦村优婆塞…（省略）…名叫杜塔的那提迦村优婆塞…（省略）…名叫散杜塔的那提迦村优婆塞…（省略）…名叫跋陀的那提迦村优婆塞…（省略）…名叫须跋陀的那提迦村优婆塞去世了，他往生何趣？下一生如何？”

三 “阿难！迦迦塔优婆塞去世了，他已断尽五下分结，是化生者，在那里（天界）般涅槃，不再从此世间返回。阿难！迦林跋…（省略）…尼迦塔…（省略）…迦提萨诃…（省略）…杜塔…（省略）…散杜塔…（省略）…跋陀…（省略）…须跋陀优婆塞去世了，他已断尽五下分结，是化生者，在那里（天界）般涅槃，不再从此世间返回。

四 阿难！在那提迦村，有五十多位优婆塞去世了，他们已断尽五下分结，是化生者，在那里（天界）般涅槃，不再从此世间返回。阿难！在那提迦村，有九十多位优婆塞去世了，他们已断尽三结，贪嗔痴微薄，是一来果（斯陀含），只需再来此世间一次，就能终结痛苦。阿难！在那提迦村，有超过五百位优婆塞去世了，他们已断尽三结，是预流果（须陀洹），不堕恶法，必定趋向正觉。

五 阿难！人死了并不是什么稀奇的事。如果每死一个人，你们都来我这里问这个问题，阿难！这对如来是一种烦扰。因此，阿难！我将要教导你们一种名为‘法镜’的法门，圣弟子具备了这个法门，如果愿意，就可以为自己授记：“我的地狱轮回已尽，畜生道已尽，饿鬼界已尽，苦趣、恶趣、堕处已尽；我是预流果，不堕恶法，必定趋向正觉。”

六 阿难！什么是那‘法镜’的法门，圣弟子具备了它，如果愿意，就可以为自己授记：“地狱轮回已尽、畜生道已尽、饿鬼界已尽、苦趣、恶趣、堕处已尽；我是预流果，不堕恶法，必定趋向正觉”呢？

七 阿难！在此，圣弟子对佛具有不可动摇的净信：“原来那位世尊是阿罗汉、正等正觉、明行具足、善逝、世间解、无上士、调御丈夫、天人师、佛陀、世尊。” 对法……对僧…… 具足圣者所喜爱的戒，这些戒是不间断的、不残缺的、不斑点的、不混杂的，是自由的、智者所称赞的、不执取的、有助于得定。

八 阿难！这就是那‘法镜’的法门，圣弟子具备了这个法门，如果愿意，就可以为自己授记：“我的地狱轮回已尽，畜生道已尽，饿鬼界已尽，苦趣、恶趣、堕处已尽；我是预流果，不堕恶法，必定趋向正觉。”第十经竟。

第一 韦努多罗品（完）

此品摄颂曰：

国王、入流者

长寿与二舍利弗

工匠韦努多罗

三篇砖瓦房经

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.2 Rājakārāmavagga 王园品 (SN 55.11-20, 1007-1016)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.2.1 Sahassabhikkhunisaṃghasutta 千 (SN 55.11, 1007)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Rājakārāmavaggo

1. Sahassabhikkhunisaṅghasuttaṃ

1007. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati rājakārāme. Atha kho sahassabhikkhunisaṅgho [sahasso bhikkhunisaṃgho (sī.)] yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho tā bhikkhuniyo bhagavā etadavoca –

“Catūhi kho, bhikkhuniyo, dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo. Katamehi catūhi? Idha, bhikkhuniyo, ariyasāvako buddhe aveccappasādena samannāgato hoti – itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavāti. Dhamme …pe… saṅghe…pe… ariyakantehi sīlehi samannāgato hoti, akhaṇḍehi…pe… samādhisaṃvattanikehi. Imehi kho, bhikkhuniyo, catūhi dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第二 王园品

［一一］ 第一 千

一 有一个时候，世尊住在舍卫城的王园。

二 那时，一千位比丘尼组成的僧团来到世尊那里。到了之后，向世尊顶礼，然后站在一旁。

三 这时，世尊对站在一旁的那些比丘尼说：

“比丘尼们！圣弟子如果具足四种法，就是预流果，不堕恶法，必定趋向正觉。是哪四种法呢？

四 比丘尼们！在此，圣弟子对佛具有不可动摇的净信：“原来那位世尊是阿罗汉、正等正觉、明行具足、善逝、世间解、无上士、调御丈夫、天人师、佛陀、世尊。”

五～六 对法……对僧……

七 具足圣者所喜爱的戒，这些戒是不间断的、不残缺的、不斑点的、不混杂的，是自由的、智者所称赞的、不执取的、有助于得定。

八 比丘尼们！圣弟子如果具足这四种法，就是预流果，不堕恶法，必定趋向正觉。”第一经竟。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.2 Rājakārāmavagga 王园品 (SN 55.11-20, 1007-1016)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.2.2 Brāhmaṇasutta 婆罗门 (SN 55.12, 1008)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Brāhmaṇasuttaṃ

1008. Sāvatthinidānaṃ. “Brāhmaṇā, bhikkhave, udayagāminiṃ nāma paṭipadaṃ paññapenti. Te sāvakaṃ evaṃ samādapenti – ‘ehi tvaṃ, ambho purisa, kālasseva uṭṭhāya pācīnamukho yāhi. So tvaṃ mā sobbhaṃ parivajjehi, mā papātaṃ, mā khāṇuṃ, mā kaṇḍakaṭhānaṃ [kaṇḍakaṃ ṭhānaṃ (pī. ka.)], mā candaniyaṃ, mā oḷigallaṃ. Yattha [yattheva (syā. kaṃ.), yāni vā (sī.)] papateyyāsi tattheva maraṇaṃ āgameyyāsi. Evaṃ tvaṃ, ambho purisa, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissasī’”ti.

“Taṃ kho panetaṃ, bhikkhave, brāhmaṇānaṃ bālagamanametaṃ [bālānaṃ gamanametaṃ (sī.)] mūḷhagamanametaṃ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati. Ahañca kho, bhikkhave, ariyassa vinaye udayagāminiṃ paṭipadaṃ paññapemi; yā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.

“Katamā ca sā, bhikkhave, udayagāminī paṭipadā; yā ekantanibbidāya…pe… nibbānāya saṃvattati? Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti – itipi so bhagavā arahaṃ sammāsambuddho…pe… satthā devamanussānaṃ buddho bhagavāti; dhamme…pe… saṅghe…pe… ariyakantehi sīlehi samannāgato hoti akhaṇḍehi…pe… samādhisaṃvattanikehi. Ayaṃ kho sā, bhikkhave, udayagāminī paṭipadā ekantanibbidāya…pe… nibbānāya saṃvattatī”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［一二］ 第二 婆罗门

一～二 舍卫城因缘。

三 “比丘们！婆罗门们宣称有一种所谓的‘向上之道’。他们这样劝导弟子：‘喂！你这个人，要清晨就起来，面向东方走去。不要避开洼坑，不要避开悬崖，不要避开树桩，不要避开荆棘丛，不要避开污水沟，不要避开下水道。在哪里跌倒，就在哪里等死。这样，喂！你这个人，身体毁坏、死亡之后，就会投生到善趣、天界。’

四 比丘们！那婆罗门们的（教导）是愚人之道，是迷人之道，它不能导向厌离、离欲、寂灭、平静、证智、正觉、涅槃。而我，比丘们，在圣者的律中，也宣说一种向上之道，它能完全导向厌离、离欲、寂灭、平静、证智、正觉、涅槃。

比丘们！什么是那向上之道，能完全导向厌离、离欲、寂灭、平静、证智、正觉、涅槃呢？

五 比丘们！在此，圣弟子对佛具有不可动摇的净信：“原来那位世尊是阿罗汉、正等正觉、明行具足、善逝、世间解、无上士、调御丈夫、天人师、佛陀、世尊。” 对法……对僧…… 具足圣者所喜爱的戒，这些戒是不间断的、不残缺的、不斑点的、不混杂的，是自由的、智者所称赞的、不执取的、有助于得定。

六 比丘们！这就是那向上之道，能完全导向厌离、离欲、寂灭、平静、证智、正觉、涅槃。”第二经竟。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.2 Rājakārāmavagga 王园品 (SN 55.11-20, 1007-1016)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.2.3 Ānandattherasutta 阿难 (SN 55.13, 1009)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Ānandattherasuttaṃ

1009. Ekaṃ samayaṃ āyasmā ca ānando āyasmā ca sāriputto sāvatthiyaṃ viharanti jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ ānandaṃ etadavoca – “katinaṃ kho, āvuso ānanda, dhammānaṃ pahānā, katinaṃ dhammānaṃ samannāgamanahetu, evamayaṃ pajā bhagavatā byākatā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā”ti? “Catunnaṃ kho, āvuso, dhammānaṃ pahānā, catunnaṃ dhammānaṃ samannāgamanahetu, evamayaṃ pajā bhagavatā byākatā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā”ti.

“Katamesaṃ catunnaṃ? Yathārūpena kho, āvuso, buddhe appasādena samannāgato assutavā puthujjano kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tathārūpassa buddhe appasādo na hoti. Yathārūpena ca kho, āvuso, buddhe aveccappasādena samannāgato sutavā ariyasāvako kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati tathārūpassa buddhe aveccappasādo hoti – itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavā”ti.

“Yathārūpena ca kho, āvuso, dhamme appasādena samannāgato assutavā puthujjano kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tathārūpassa dhamme appasādo na hoti. Yathārūpena ca kho, āvuso, dhamme aveccappasādena samannāgato sutavā ariyasāvako kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati tathārūpassa dhamme aveccappasādo hoti – svākkhāto bhagavatā dhammo…pe… viññūhīti.

“Yathārūpena ca kho, āvuso, saṅghe appasādena samannāgato assutavā puthujjano kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tathārūpassa saṅghe appasādo na hoti. Yathārūpena ca kho, āvuso, saṅghe aveccappasādena samannāgato sutavā ariyasāvako kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati tathārūpassa saṅghe aveccappasādo hoti – suppaṭipanno bhagavato sāvakasaṅgho…pe… anuttaraṃ puññakkhettaṃ lokassāti.

“Yathārūpena ca kho, āvuso, dussīlyena samannāgato assutavā puthujjano kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tathārūpassa dussīlyaṃ na hoti. Yathārūpehi ca kho, āvuso, ariyakantehi sīlehi samannāgato sutavā ariyasāvako kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati tathārūpāni ariyakantāni sīlāni honti akhaṇḍāni…pe… samādhisaṃvattanikāni. Imesaṃ kho, āvuso, catunnaṃ dhammānaṃ pahānā imesaṃ catunnaṃ dhammānaṃ samannāgamanahetu evamayaṃ pajā bhagavatā byākatā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā”ti. Tatiyaṃ.

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［一三］ 第三 阿难

一 有一个时候，尊者阿难和尊者舍利弗住在舍卫城祇树给孤独园。

二 那时，尊者舍利弗在傍晚时分，从静坐处起来，去到尊者阿难那里。到了之后，与尊者阿难互相问候，交谈了令人愉快和值得记忆的话后，坐在一旁。坐在一旁的尊者舍利弗对尊者阿难这样说：

三 “友阿难！需要舍断哪些法？需要具足哪些法？世尊才会为如是此等众生记别为预流果，不堕恶法，必定趋向正觉呢？”

四 “友！需要舍断四种法、具足四种法，世尊才会为如是此等众生记别为预流果，不堕恶法，必定趋向正觉。

五 友！无闻凡夫由于对佛缺乏净信，身坏命终之后，会投生到恶趣、苦趣、堕处、地狱，（圣弟子）则没有这种对佛的不信。友！多闻圣弟子由于对佛具有不可动摇的净信，身坏命终之后，会投生到善趣、天界，他具有这样的对佛的不可动摇净信，说：“原来那位世尊是阿罗汉、正等正觉、明行具足、善逝、世间解、无上士、调御丈夫、天人师、佛陀、世尊。”

六 友！无闻凡夫由于对法缺乏净信，身坏命终之后会投生到恶趣、苦趣、堕处、地狱，（圣弟子）则没有这种对法的不信。友！多闻圣弟子由于对法具有不可动摇的净信，身坏命终之后会投生到善趣、天界，他具有这样的对法的不可动摇净信，说：“世尊所善说的法是现见的、无时的、来见的、引导的、智者各自能证知的。”

七 友！无闻凡夫由于对僧缺乏净信，身坏命终之后会投生到恶趣、苦趣、堕处、地狱，（圣弟子）则没有这种对僧的不信。友！多闻圣弟子由于对僧具有不可动摇的净信，身坏命终之后会投生到善趣、天界，他具有这样的对僧的不可动摇净信，说：“世尊的声闻僧团是善行道的，世尊的声闻僧团是正直行道的，世尊的声闻僧团是如理行道的，世尊的声闻僧团是和敬行道的，此即四双八辈。这世尊的声闻僧团是应供养者、极应供养者、应布施者、应合掌者、是世间无上的福田。”

八 友！无闻凡夫由于具足恶戒（毁坏戒行），身坏命终之后会投生恶趣、苦趣、堕处、地狱，（圣弟子）则没有这种恶戒。友！多闻圣弟子由于具足圣者所喜爱的戒，身坏命终之后会投生善趣、天界，他具有这样的圣者所喜爱的戒行，即：不间断、不残缺、不斑点、不混杂，是自由的、智者所称赞的、不执取的、有助于得定。

九 友！正是因为舍断了这四种法（对三宝的不信和恶戒）、具足了这四种法（对三宝的净信和圣戒），世尊才会为如是此等众生记别为预流果，不堕恶法，必定趋向正觉。”第三经竟。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.2 Rājakārāmavagga 王园品 (SN 55.11-20, 1007-1016)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.2.4 Duggatibhayasutta 恶趣之一 (SN 55.14, 1010)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Duggatibhayasuttaṃ

1010. “Catūhi, bhikkhave, dhammehi samannāgato ariyasāvako sabbaduggatibhayaṃ samatikkanto hoti. Katamehi catūhi? Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti – itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavāti. Dhamme…pe… saṅghe…pe… ariyakantehi sīlehi samannāgato hoti akhaṇḍehi…pe… samādhisaṃvattanikehi. Imehi kho, bhikkhave, catūhi dhammehi samannāgato ariyasāvako sabbaduggatibhayaṃ samatikkanto hotī”ti. Catutthaṃ.

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［一四］ 第四 恶趣（一）

三 “比丘们！具足四法的圣弟子，超越了一切恶趣的怖畏。是哪四法呢？

四～七 比丘们！在此，圣弟子对佛具有不可动摇的净信：“原来那位世尊是阿罗汉、正等正觉、明行具足、善逝、世间解、无上士、调御丈夫、天人师、佛陀、世尊。” 对法……对僧…… 具足圣者所喜爱的戒，这些戒是不间断的、不残缺的、不斑点的、不混杂的，是自由的、智者所称赞的、不执取的、有助于得定。

八 比丘们！具足这四法的圣弟子，超越了一切恶趣的怖畏。”第四经竟。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.2 Rājakārāmavagga 王园品 (SN 55.11-20, 1007-1016)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.2.5 Duggativinipātabhayasutta 恶趣之二 (SN 55.15, 1011)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Duggativinipātabhayasuttaṃ

1011. “Catūhi, bhikkhave, dhammehi samannāgato ariyasāvako sabbaduggativinipātabhayaṃ samatikkanto hoti. Katamehi catūhi? Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti – itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavāti. Dhamme…pe… saṅghe…pe… ariyakantehi sīlehi samannāgato hoti akhaṇḍehi…pe… samādhisaṃvattanikehi. Imehi kho, bhikkhave, catūhi dhammehi samannāgato ariyasāvako sabbaduggativinipātabhayaṃ samatikkanto hotī”ti. Pañcamaṃ.

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［一五］ 第五 恶趣（二）

三 “诸比丘！具足四种法的圣弟子，就超越了一切恶趣、堕落处的怖畏。是哪四种法呢？

四～七 诸比丘！在此，有圣弟子，对佛具足不坏的净信……乃至……

八 诸比丘！具足这四种法的圣弟子，就超越了一切恶趣、堕落处的怖畏。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.2 Rājakārāmavagga 王园品 (SN 55.11-20, 1007-1016)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.2.6 Paṭhamamittāmaccasutta 朋友之一 (SN 55.16, 1012)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Paṭhamamittāmaccasuttaṃ

1012. “Ye te, bhikkhave, anukampeyyātha, ye ca sotabbaṃ maññeyyuṃ – mittā vā amaccā vā ñātī vā sālohitā vā – te, bhikkhave, catūsu sotāpattiyaṅgesu samādapetabbā, nivesetabbā, patiṭṭhāpetabbā. Katamesu catūsu? Buddhe aveccappasāde samādapetabbā, nivesetabbā, patiṭṭhāpetabbā – itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavāti. Dhamme…pe… saṅghe…pe… ariyakantesu sīlesu samādapetabbā, nivesetabbā, patiṭṭhāpetabbā akhaṇḍesu…pe… samādhisaṃvattanikesu. Ye te, bhikkhave, anukampeyyātha, ye ca sotabbaṃ maññeyyuṃ – mittā vā amaccā vā ñātī vā sālohitā vā – te, bhikkhave, imesu catūsu sotāpattiyaṅgesu samādapetabbā, nivesetabbā, patiṭṭhāpetabbā”ti. Chaṭṭhaṃ.

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［一六］ 第六 朋友（一）

三 “诸比丘！你们所怜悯的、认为应听从你们的那些朋友、同僚、亲戚、族人，诸比丘！你们应当劝导他们，让他们安住、确立于四种入流分。是哪四种呢？

四 应当劝导他们安住、确立于对佛的不坏净信：‘像这样，那位世尊是应供、正等觉、明行足、善逝、世间解、无上士、调御丈夫、天人导师、佛陀、世尊。’对法……对僧……应当劝导他们安住、确立于圣者所喜爱的戒，那是不残缺、不中断、不斑点、不杂秽，能导向解脱，为智者所称赞，不被执取，能导向禅定的戒。

五 诸比丘！你们所怜悯的、认为应听从你们的那些朋友、同僚、亲戚、族人，诸比丘！你们应当劝导他们，让他们安住、确立于这四种入流分。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.2 Rājakārāmavagga 王园品 (SN 55.11-20, 1007-1016)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.2.7 Dutiyamittāmaccasutta 朋友之二 (SN 55.17, 1013)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Dutiyamittāmaccasuttaṃ

1013. “Ye te, bhikkhave, anukampeyyātha, ye ca sotabbaṃ maññeyyuṃ – mittā vā amaccā vā ñātī vā sālohitā vā – te, bhikkhave, catūsu sotāpattiyaṅgesu samādapetabbā, nivesetabbā, patiṭṭhāpetabbā. Katamesu catūsu? Buddhe aveccappasāde samādapetabbā, nivesetabbā, patiṭṭhāpetabbā – itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavā”ti.

“Siyā, bhikkhave, catunnaṃ mahābhūtānaṃ aññathattaṃ – pathavīdhātuyā, āpodhātuyā, tejodhātuyā, vāyodhātuyā – na tveva buddhe aveccappasādena samannāgatassa ariyasāvakassa siyā aññathattaṃ. Tatridaṃ aññathattaṃ – so vata buddhe aveccappasādena samannāgato ariyasāvako nirayaṃ vā tiracchānayoniṃ vā pettivisayaṃ vā upapajjissatī”ti – netaṃ ṭhānaṃ vijjati. “Dhamme…pe… saṅghe…pe… ariyakantesu sīlesu samādapetabbā, nivesetabbā, patiṭṭhāpetabbā akhaṇḍesu…pe… samādhisaṃvattanikesu. Siyā, bhikkhave, catunnaṃ mahābhūtānaṃ aññathattaṃ – pathavīdhātuyā, āpodhātuyā, tejodhātuyā, vāyodhātuyā – na tveva ariyakantehi sīlehi samannāgatassa ariyasāvakassa siyā aññathattaṃ. Tatridaṃ aññathattaṃ – so vata ariyakantehi sīlehi samannāgato ariyasāvako nirayaṃ vā tiracchānayoniṃ vā pettivisayaṃ vā upapajjissatīti – netaṃ ṭhānaṃ vijjati. Ye te, bhikkhave, anukampeyyātha, ye ca sotabbaṃ maññeyyuṃ – mittā vā amaccā vā ñātī vā sālohitā vā – te, bhikkhave, imesu catūsu sotāpattiyaṅgesu samādapetabbā, nivesetabbā, patiṭṭhāpetabbā”ti. Sattamaṃ.

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［一七］ 第七 朋友（二）

三 “诸比丘！你们所怜悯的、认为应听从你们的那些朋友、同僚、亲戚、族人，诸比丘！你们应当劝导他们，让他们安住、确立于四种入流分。是哪四种呢？

四 应当劝导他们安住、确立于对佛的不坏净信：‘像这样，那位世尊是应供、正等觉、明行足、善逝、世间解、无上士、调御丈夫、天人导师、佛陀、世尊。’诸比丘！四大元素——地界、水界、火界、风界，可能会变异，但具足对佛不坏净信的圣弟子，不可能变异。说一个具足对佛不坏净信的圣弟子，会投生到地狱、畜生道或饿鬼界，这种变异是不可能发生的。

五～六 对法……对僧……

七 应当劝导他们安住、确立于圣者所喜爱的戒，那是不残缺、不中断、不斑点、不杂秽，能导向解脱，为智者所称赞，不被执取，能导向禅定的戒。诸比丘！四大元素——地界、水界、火界、风界，可能会变异，但具足圣者所喜爱之戒的圣弟子，不可能变异。说一个具足圣者所喜爱之戒的圣弟子，会投生到地狱、畜生道或饿鬼界，这种变异是不可能发生的。

八 诸比丘！你们所怜悯的、认为应听从你们的那些朋友、同僚、亲戚、族人，诸比丘！你们应当劝导他们，让他们安住、确立于这四种入流分。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.2 Rājakārāmavagga 王园品 (SN 55.11-20, 1007-1016)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.2.8 Paṭhamadevacārikasutta 天上游行之一 (SN 55.18, 1014)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Paṭhamadevacārikasuttaṃ

1014. Sāvatthinidānaṃ. Atha kho āyasmā mahāmoggallāno – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – jetavane antarahito devesu tāvatiṃsesu pāturahosi. Atha kho sambahulā tāvatiṃsakāyikā devatāyo yenāyasmā mahāmoggallāno tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ mahāmoggallānaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho tā devatāyo āyasmā mahāmoggallāno etadavoca –

“Sādhu kho, āvuso, buddhe aveccappasādena samannāgamanaṃ hoti – itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavāti. Buddhe aveccappasādena samannāgamanahetu kho, āvuso, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Sādhu kho, āvuso, dhamme…pe… saṅghe…pe… sādhu kho, āvuso, ariyakantehi sīlehi samannāgamanaṃ hoti akhaṇḍehi…pe… samādhisaṃvattanikehi. Ariyakantehi sīlehi samannāgamanahetu kho, āvuso, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī”ti.

“Sādhu kho, mārisa moggallāna, buddhe aveccappasādena samannāgamanaṃ hoti – itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavāti. Buddhe aveccappasādena samannāgamanahetu kho, mārisa moggallāna, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Sādhu kho, mārisa moggallāna, dhamme…pe… saṅghe…pe… ariyakantehi sīlehi samannāgamanaṃ hoti akhaṇḍehi…pe… samādhisaṃvattanikehi. Ariyakantehi sīlehi samannāgamanahetu kho, mārisa moggallāna, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［一八］ 第八 天上游行（一）

一 舍卫城因缘。

二 那时，尊者大目犍连就像强壮的男子伸直弯曲的手臂，或弯曲伸直的手臂那样，如此迅速地在祇树给孤独园消失，出现在忉利天。

三 那时，许多忉利天的天神来到尊者大目犍连那里。到了之后，向尊者大目犍连行礼，站在一边。尊者大目犍连对站在一边的那些天神们说：

四 ‘朋友们！善哉！具足对佛的不坏净信：‘像这样，那位世尊是应供、正等觉、明行足、善逝、世间解、无上士、调御丈夫、天人导师、佛陀、世尊。’朋友们！正是因为具足对佛的不坏净信，在此，某些众生在身体败坏、死亡之后，投生到善趣、天界。

五～六 朋友们！善哉！对法……对僧……

七 朋友们！善哉！具足圣者所喜爱的戒，那是不残缺、不中断、不斑点、不杂秽，能导向解脱，为智者所称赞，不被执取，能导向禅定的戒。朋友们！正是因为具足圣者所喜爱的戒，在此，某些众生在身体败坏、死亡之后，投生到善趣、天界。’

八 ‘尊者目犍连！善哉！具足对佛的不坏净信：‘像这样，那位世尊是应供、正等觉、明行足、善逝、世间解、无上士、调御丈夫、天人导师、佛陀、世尊。’尊者目犍连！正是因为具足对佛的不坏净信，在此，某些众生在身体败坏、死亡之后，投生到善趣、天界。

九～一一 尊者目犍连！善哉！对法……对僧……具足圣者所喜爱的戒，那是不残缺、不中断、不斑点、不杂秽，能导向解脱，为智者所称赞，不被执取，能导向禅定的戒。尊者目犍连！正是因为具足圣者所喜爱的戒，在此，某些众生在身体败坏、死亡之后，投生到善趣、天界。’

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.2 Rājakārāmavagga 王园品 (SN 55.11-20, 1007-1016)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.2.9 Dutiyadevacārikasutta 天上游行之二 (SN 55.19, 1015)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Dutiyadevacārikasuttaṃ

1015. Sāvatthinidānaṃ. Atha kho āyasmā mahāmoggallāno – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – jetavane antarahito devesu tāvatiṃsesu pāturahosi. Atha kho sambahulā tāvatiṃsakāyikā devatāyo yenāyasmā mahāmoggallāno tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ mahāmoggallānaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho tā devatāyo āyasmā mahāmoggallāno etadavoca –

“Sādhu kho, āvuso, buddhe aveccappasādena samannāgamanaṃ hoti – itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavāti. Buddhe aveccappasādena samannāgamanahetu kho, āvuso, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā. Sādhu kho, āvuso, dhamme…pe… saṅghe…pe… ariyakantehi sīlehi samannāgamanaṃ hoti akhaṇḍehi…pe… samādhisaṃvattanikehi. Ariyakantehi sīlehi samannāgamanahetu kho, āvuso, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā”ti.

“Sādhu kho, mārisa moggallāna, buddhe aveccappasādena samannāgamanaṃ hoti – itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavāti. Buddhe aveccappasādena samannāgamanahetu kho, mārisa moggallāna, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā. Sādhu kho, mārisa moggallāna, dhamme…pe… saṅghe…pe… ariyakantehi sīlehi samannāgamanaṃ hoti akhaṇḍehi…pe… samādhisaṃvattanikehi. Ariyakantehi sīlehi samannāgamanahetu kho, mārisa moggallāna, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā”ti. Navamaṃ.

☸---------------------------------------------------------------------

［一九］ 第九 天上游行（二）

一 那时，尊者大目犍连住在舍卫城的祇树给孤独园。

二～一一 那时，尊者大目犍连就像强壮的男子……乃至……在此，某些众生在身体败坏、死亡之后，投生到善趣、天界……乃至……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.2 Rājakārāmavagga 王园品 (SN 55.11-20, 1007-1016)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.2.10 Tatiyadevacārikasutta 天上游行之三 (SN 55.20, 1016)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Tatiyadevacārikasuttaṃ

1016. Atha kho bhagavā – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – jetavane antarahito devesu tāvatiṃsesu pāturahosi. Atha kho sambahulā tāvatiṃsakāyikā devatāyo yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho tā devatāyo bhagavā etadavoca –

“Sādhu kho, āvuso, buddhe aveccappasādena samannāgamanaṃ hoti – itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavāti. Buddhe aveccappasādena samannāgamanahetu kho, āvuso, evamidhekacce sattā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā. Sādhu kho, āvuso, dhamme…pe… saṅghe…pe… ariyakantehi sīlehi samannāgamanaṃ hoti akhaṇḍehi…pe… samādhisaṃvattanikehi. Ariyakantehi sīlehi samannāgamanahetu kho, āvuso, evamidhekacce sattā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā”ti.

“Sādhu kho, mārisa, buddhe aveccappasādena samannāgamanaṃ hoti – itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavāti. Buddhe aveccappasādena samannāgamanahetu kho, mārisa, evamayaṃ pajā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā. Sādhu kho, mārisa, dhamme…pe… saṅghe…pe… ariyakantehi sīlehi samannāgamanaṃ hoti akhaṇḍehi…pe… samādhisaṃvattanikehi. Ariyakantehi sīlehi samannāgamanahetu kho, mārisa, evamayaṃ pajā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā”ti. Dasamaṃ.

Rājakārāmavaggo dutiyo.

Tassuddānaṃ –

Sahassabrāhmaṇānanda, duggati apare duve;

Mittāmaccā duve vuttā, tayo ca devacārikāti.

☸---------------------------------------------------------------------

［二〇］ 第十 天上游行（三）

二 那时，世尊就像强壮的男子伸直弯曲的手臂，或弯曲伸直的手臂那样，如此迅速地在祇树给孤独园消失，出现在忉利天。

三 那时，许多忉利天的天神来到世尊那里。到了之后，向世尊行礼，站在一边。世尊对站在一边的那些天神们说：

四～七 ‘朋友们！善哉！具足对佛的不坏净信：‘像这样，那位世尊是应供、正等觉、明行足、善逝、世间解、无上士、调御丈夫、天人导师、佛陀、世尊。’朋友们！正是因为具足对佛的不坏净信，在此，某些众生是入流者（预流），不堕恶趣法，必定趣向正觉。

朋友们！善哉！对法……对僧……具足圣者所喜爱的戒，那是不残缺、不中断、不斑点、不杂秽，能导向解脱，为智者所称赞，不被执取，能导向禅定的戒。朋友们！正是因为具足圣者所喜爱的戒，在此，某些众生是入流者（预流），不堕恶趣法，必定趣向正觉。’

八～一一 ‘尊者！善哉！具足对佛的不坏净信：‘像这样，那位世尊是应供、正等觉、明行足、善逝、世间解、无上士、调御丈夫、天人导师、佛陀、世尊。’尊者！正是因为具足对佛的不坏净信，像这样，这些众生是入流者（预流），不堕恶趣法，必定趣向正觉。

尊者！善哉！对法……对僧……具足圣者所喜爱的戒，那是不残缺、不中断、不斑点、不杂秽，能导向解脱，为智者所称赞，不被执取，能导向禅定的戒。尊者！正是因为具足圣者所喜爱的戒，像这样，这些众生是入流者（预流），不堕恶趣法，必定趣向正觉。’

第二 王园品（终）

摄颂曰：

千与婆罗门

阿难二恶趣

二朋友乃至

三天上游行

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.3 Saraṇānivagga 百手品 (SN 55.21-30, 1017-1026)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.3.1 Paṭhamamahānāmasutta 摩诃男之一 (SN 55.21, 1017)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Saraṇānivaggo

1. Paṭhamamahānāmasuttaṃ

1017. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo sakko bhagavantaṃ etadavoca – “idaṃ, bhante, kapilavatthu iddhañceva phītañca bāhujaññaṃ ākiṇṇamanussaṃ sambādhabyūhaṃ. So khvāhaṃ, bhante, bhagavantaṃ vā payirupāsitvā manobhāvanīye vā bhikkhū sāyanhasamayaṃ kapilavatthuṃ pavisanto; bhantenapi [vibbhantenapi (sī.), bhamantenapi (ka.)] hatthinā samāgacchāmi; bhantenapi assena samāgacchāmi; bhantenapi rathena samāgacchāmi; bhantenapi sakaṭena samāgacchāmi; bhantenapi purisena samāgacchāmi. Tassa mayhaṃ, bhante, tasmiṃ samaye mussateva [musateva (?)] bhagavantaṃ ārabbha sati, mussati [musati (?)] dhammaṃ ārabbha sati, mussati saṅghaṃ ārabbha sati. Tassa mayhaṃ, bhante, evaṃ hoti – ‘imamhi cāhaṃ samaye kālaṃ kareyyaṃ, kā mayhaṃ gati, ko abhisamparāyo’”ti?

“Mā bhāyi, mahānāma, mā bhāyi, mahānāma! Apāpakaṃ te maraṇaṃ bhavissati apāpikā kālaṃkiriyā [kālakiriyā (sī. syā. kaṃ.)]. Yassa kassaci, mahānāma, dīgharattaṃ saddhāparibhāvitaṃ cittaṃ sīlaparibhāvitaṃ cittaṃ sutaparibhāvitaṃ cittaṃ cāgaparibhāvitaṃ cittaṃ paññāparibhāvitaṃ cittaṃ, tassa yo hi khvāyaṃ kāyo rūpī cātumahābhūtiko [cātummahābhūtiko (sī. syā. kaṃ.)] mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo. Taṃ idheva kākā vā khādanti gijjhā vā khādanti kulalā vā khādanti sunakhā vā khādanti siṅgālā [sigālā (sī. syā. kaṃ. pī.)] vā khādanti vividhā vā pāṇakajātā khādanti; yañca khvassa cittaṃ dīgharattaṃ saddhāparibhāvitaṃ…pe… paññāparibhāvitaṃ taṃ uddhagāmi hoti visesagāmi.

“Seyyathāpi, mahānāma, puriso sappikumbhaṃ vā telakumbhaṃ vā gambhīraṃ udakarahadaṃ ogāhitvā bhindeyya. Tatra yā assa sakkharā vā kaṭhalā [kathalā (pī. ka.)] vā sā adhogāmī assa, yañca khvassa tatra sappi vā telaṃ vā taṃ uddhagāmi assa visesagāmi. Evameva kho, mahānāma, yassa kassaci dīgharattaṃ saddhāparibhāvitaṃ cittaṃ…pe… paññāparibhāvitaṃ cittaṃ tassa yo hi khvāyaṃ kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṃsanadhammo taṃ idheva kākā vā khādanti gijjhā vā khādanti kulalā vā khādanti sunakhā vā khādanti siṅgālā vā khādanti vividhā vā pāṇakajātā khādanti; yañca khvassa cittaṃ dīgharattaṃ saddhāparibhāvitaṃ…pe… paññāparibhāvitaṃ taṃ uddhagāmi hoti visesagāmi. Tuyhaṃ kho pana, mahānāma, dīgharattaṃ saddhāparibhāvitaṃ cittaṃ…pe… paññāparibhāvitaṃ cittaṃ. Mā bhāyi, mahānāma, mā bhāyi, mahānāma! Apāpakaṃ te maraṇaṃ bhavissati, apāpikā kālaṃkiriyā”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第三 百手品

［二一］ 第一 摩诃男（一）

一 如是我闻。一时，世尊住在释迦族的迦毗罗卫城尼拘律园。

二 那时，释迦族的摩诃男来到世尊的住处。到了之后，向世尊行礼，坐在一边。坐在一边的释迦族摩诃男对世尊说：

三 ‘尊者！这迦毗罗卫城繁荣、富裕，人口众多，人群拥挤，非常喧闹。尊者！我侍奉世尊或值得敬重的比丘后，在傍晚时分进入迦毗罗卫城时，会遇到狂奔的大象，遇到狂奔的马，遇到狂奔的车辆，遇到狂奔的货车，遇到狂奔的人。尊者！在那个时候，我对世尊的忆念就会忘失，对法的忆念就会忘失，对僧的忆念就会忘失。尊者！我这样想：‘如果我在这个时候死去，我的去处会是哪里？来生会怎样呢？’’

四 ‘摩诃男！不要害怕，摩诃男！不要害怕！你的死亡不会是恶的，你的命终不会是坏的。摩诃男！任何人的心如果长久以来被信所熏修，被戒所熏修，被闻所熏修，被舍所熏修，被慧所熏修，那么他这个由四大组成的色身，父母所生，靠饭食粥水维持，具有无常、受涂、受摩、破坏、毁坏性质的身体，在这里就会被乌鸦吃掉，被秃鹫吃掉，被老鹰吃掉，被狗吃掉，被豺狼吃掉，或者被各种小生物吃掉。然而他那长久以来被信所熏修，被戒所熏修，被闻所熏修，被舍所熏修，被慧所熏修的心，则会向上走，趋向殊胜。

五 摩诃男！譬如有人将装满酥油或油的罐子，沉入深水池中打破。那里的碎石或瓦片会向下沉，而那里的酥油或油则会向上升，趋向殊胜。同样地，摩诃男！任何人的心如果长久以来被信所熏修，被戒所熏修，被闻所熏修，被舍所熏修，被慧所熏修，那么他这个由四大组成的色身，父母所生，靠饭食粥水维持，具有无常、受涂、受摩、破坏、毁坏性质的此身，就会被乌鸦吃掉，被秃鹫吃掉，被老鹰吃掉，被狗吃掉，被豺狼吃掉，或者被各种小生物吃掉。然而他那长久以来被信所熏修，被戒所熏修，被闻所熏修，被舍所熏修，被慧所熏修的心，则会向上走，趋向殊胜。

六 摩诃男！你的心长久以来被信所熏修，被戒所熏修，被闻所熏修，被舍所熏修，被慧所熏修。摩诃男！不要害怕，摩诃男！不要害怕！你的死亡不会是恶的，你的命终不会是坏的。’

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.3 Saraṇānivagga 百手品 (SN 55.21-30, 1017-1026)”

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【经名】 11.3.2 Dutiyamahānāmasutta 摩诃男之二 (SN 55.22, 1018)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyamahānāmasuttaṃ

1018. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo sakko bhagavantaṃ etadavoca – “idaṃ, bhante, kapilavatthu iddhañceva phītañca bāhujaññaṃ ākiṇṇamanussaṃ sambādhabyūhaṃ. So khvāhaṃ, bhante, bhagavantaṃ vā payirupāsitvā manobhāvanīye vā bhikkhū sāyanhasamayaṃ kapilavatthuṃ pavisanto; bhantenapi hatthinā samāgacchāmi; bhantenapi assena samāgacchāmi; bhantenapi rathena samāgacchāmi; bhante, napi sakaṭena samāgacchāmi; bhante, napi purisena samāgacchāmi. Tassa mayhaṃ, bhante, tasmiṃ samaye mussateva bhagavantaṃ ārabbha sati, mussati dhammaṃ ārabbha sati, mussati saṅghaṃ ārabbha sati. Tassa mayhaṃ, bhante, evaṃ hoti – ‘imamhi cāhaṃ samaye kālaṃ kareyyaṃ, kā mayhaṃ gati, ko abhisamparāyo’”ti?

“Mā bhāyi, mahānāma, mā bhāyi, mahānāma! Apāpakaṃ te maraṇaṃ bhavissati apāpikā kālaṃkiriyā. Catūhi kho, mahānāma, dhammehi samannāgato ariyasāvako nibbānaninno hoti nibbānapoṇo nibbānapabbhāro. Katamehi catūhi? Idha, mahānāma, ariyasāvako buddhe aveccappasādena samannāgato hoti – itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavāti. Dhamme…pe… saṅghe …pe… ariyakantehi sīlehi samannāgato hoti akhaṇḍehi…pe… samādhisaṃvattanikehi.

“Seyyathāpi, mahānāma, rukkho pācīnaninno pācīnapoṇo pācīnapabbhāro, so mūlacchinno katamena papateyyā”ti? “Yena, bhante, ninno yena poṇo yena pabbhāro”ti. “Evameva kho, mahānāma, imehi catūhi dhammehi samannāgato ariyasāvako nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti. Dutiyaṃ.

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［二二］ 第二 摩诃男（二）

一 如是我闻……乃至……

二 那时，释迦族的摩诃男……乃至……

三 尊者！这迦毗罗卫城……乃至……

四 ‘摩诃男！不要害怕，摩诃男！不要害怕！你的死亡不会是恶的，你的命终不会是坏的。摩诃男！具足四种法的圣弟子，是趣向涅槃、倾向涅槃、临入涅槃的。是哪四种法呢？

五 摩诃男！在此，有圣弟子，对佛具足不坏的净信：‘像这样，那位世尊是应供、正等觉、明行足、善逝、世间解、无上士、调御丈夫、天人导师、佛陀、世尊。’对法……对僧……具足圣者所喜爱的戒，那是不残缺、不中断、不斑点、不杂秽，能导向解脱，为智者所称赞，不被执取，能导向禅定的戒。

六 摩诃男！譬如有一棵树，朝向东方、倾向东方、临向东方，如果从根部砍断，它会倒向哪个方向呢？’

‘尊者！它会朝着它所朝向、倾向、临向的方向倒下。’

‘正是这样，摩诃男！具足这四种法的圣弟子，就是趣向涅槃、倾向涅槃、临入涅槃的。’

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.3 Saraṇānivagga 百手品 (SN 55.21-30, 1017-1026)”

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【经名】 11.3.3 Godhasakkasutta 沙陀 (SN 55.23, 1019)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Godhasakkasuttaṃ

1019. Kapilavatthunidānaṃ. Atha kho mahānāmo sakko yena godhā sakko tenupasaṅkami; upasaṅkamitvā godhaṃ sakkaṃ etadavoca – “katihi [katīhi (pī. ka.) rūpasiddhi oloketabbā] tvaṃ, godhe, dhammehi samannāgataṃ sotāpannapuggalaṃ ājānāsi avinipātadhammaṃ niyataṃ sambodhiparāyaṇan”ti?

“Tīhi khvāhaṃ, mahānāma, dhammehi samannāgataṃ sotāpannapuggalaṃ ājānāmi avinipātadhammaṃ niyataṃ sambodhiparāyaṇaṃ. Katamehi tīhi? Idha, mahānāma, ariyasāvako buddhe aveccappasādena samannāgato hoti – itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavāti. Dhamme…pe… saṅghe aveccappasādena samannāgato hoti – suppaṭipanno bhagavato sāvakasaṅgho…pe… anuttaraṃ puññakkhettaṃ lokassāti. Imehi khvāhaṃ, mahānāma, tīhi dhammehi samannāgataṃ sotāpannapuggalaṃ ājānāmi avinipātadhammaṃ niyataṃ sambodhiparāyaṇaṃ.

“Tvaṃ pana, mahānāma, katihi dhammehi samannāgataṃ sotāpannapuggalaṃ ājānāsi avinipātadhammaṃ niyataṃ sambodhiparāyaṇan”ti? “Catūhi khvāhaṃ, godhe, dhammehi samannāgataṃ sotāpannapuggalaṃ ājānāmi avinipātadhammaṃ niyataṃ sambodhiparāyaṇaṃ. Katamehi catūhi? Idha, godhe, ariyasāvako buddhe aveccappasādena samannāgato hoti – itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavāti. Dhamme…pe… saṅghe…pe… ariyakantehi sīlehi samannāgato hoti akhaṇḍehi…pe… samādhisaṃvattanikehi. Imehi khvāhaṃ, godhe, catūhi dhammehi samannāgataṃ sotāpannapuggalaṃ ājānāmi avinipātadhammaṃ niyataṃ sambodhiparāyaṇan”ti.

“Āgamehi tvaṃ, mahānāma, āgamehi tvaṃ, mahānāma! Bhagavāva etaṃ jāneyya etehi dhammehi samannāgataṃ vā asamannāgataṃ vā”ti. “Āyāma, godhe, yena bhagavā tenupasaṅkameyyāma; upasaṅkamitvā bhagavato etamatthaṃ ārocessāmā”ti. Atha kho mahānāmo sakko godhā ca sakko yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho mahānāmo sakko bhagavantaṃ etadavoca –

“Idhāhaṃ, bhante, yena godhā sakko tenupasaṅkamiṃ; upasaṅkamitvā godhaṃ sakkaṃ etadavocaṃ – ‘katihi tvaṃ, godhe, dhammehi samannāgataṃ sotāpannapuggalaṃ ājānāsi avinipātadhammaṃ niyataṃ sambodhiparāyaṇaṃ’? Evaṃ vutte, bhante, godhā sakko maṃ etadavoca –

“Tīhi khvāhaṃ, mahānāma, dhammehi samannāgataṃ sotāpannapuggalaṃ ājānāmi avinipātadhammaṃ niyataṃ sambodhiparāyaṇaṃ. Katamehi tīhi? Idha, mahānāma, ariyasāvako buddhe aveccappasādena samannāgato hoti – itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavāti. Dhamme…pe… saṅghe aveccappasādena samannāgato hoti – suppaṭipanno bhagavato sāvakasaṅgho…pe… anuttaraṃ puññakkhettaṃ lokassāti. Imehi khvāhaṃ, mahānāma, tīhi dhammehi samannāgataṃ sotāpannapuggalaṃ ājānāmi avinipātadhammaṃ niyataṃ sambodhiparāyaṇaṃ. Tvaṃ pana, mahānāma, katamehi dhammehi samannāgataṃ sotāpannapuggalaṃ ājānāsi avinipātadhammaṃ niyataṃ sambodhiparāyaṇan”ti?

“Evaṃ vuttāhaṃ, bhante, godhaṃ sakkaṃ etadavocaṃ – ‘catūhi khvāhaṃ, godhe, dhammehi samannāgataṃ sotāpannapuggalaṃ ājānāmi avinipātadhammaṃ niyataṃ sambodhiparāyaṇaṃ. Katamehi catūhi? Idha, godhe, ariyasāvako buddhe aveccappasādena samannāgato hoti – itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavāti. Dhamme…pe… saṅghe…pe… ariyakantehi sīlehi samannāgato hoti akhaṇḍehi…pe… samādhisaṃvattanikehi. Imehi khvāhaṃ, godhe, catūhi dhammehi samannāgataṃ sotāpannapuggalaṃ ājānāmi avinipātadhammaṃ niyataṃ sambodhiparāyaṇan’”ti.

“Evaṃ vutte, bhante, godhā sakko maṃ etadavoca – ‘āgamehi tvaṃ, mahānāma, āgamehi tvaṃ, mahānāma! Bhagavāva etaṃ jāneyya etehi dhammehi samannāgataṃ vā asamannāgataṃ vā’”ti. “Idha, bhante, kocideva dhammo samuppādo uppajjeyya, ekato assa bhagavā ekato bhikkhusaṅgho ca. Yeneva bhagavā tenevāhaṃ assaṃ. Evaṃ pasannaṃ maṃ, bhante, bhagavā dhāretu. Idha, bhante, kocideva dhammo samuppādo uppajjeyya, ekato assa bhagavā ekato bhikkhusaṅgho bhikkhunisaṅgho ca. Yeneva bhagavā tenevāhaṃ assaṃ. Evaṃ pasannaṃ maṃ, bhante, bhagavā dhāretu. Idha, bhante, kocideva dhammo samuppādo uppajjeyya, ekato assa bhagavā ekato bhikkhusaṅgho bhikkhunisaṅgho ca upāsakā ca. Yeneva bhagavā tenevāhaṃ assaṃ. Evaṃ pasannaṃ maṃ, bhante, bhagavā dhāretu. Idha, bhante, kocideva dhammo samuppādo uppajjeyya, ekato assa bhagavā ekato bhikkhusaṅgho bhikkhunisaṅgho upāsakā upāsikāyo ca. Yeneva bhagavā tenevāhaṃ assaṃ. Evaṃ pasannaṃ maṃ, bhante, bhagavā dhāretu. Idha, bhante, kocideva dhammo samuppādo uppajjeyya, ekato assa bhagavā ekato bhikkhusaṅgho bhikkhunisaṅgho upāsakā upāsikāyo sadevako ca loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā. Yeneva bhagavā tenevāhaṃ assaṃ. Evaṃ pasannaṃ maṃ, bhante, bhagavā dhāretū”ti. “Evaṃvādī tvaṃ, godhe, mahānāmaṃ sakkaṃ kiṃ vadesī”ti? “Evaṃvādāhaṃ, bhante, mahānāmaṃ sakkaṃ na kiñci vadāmi, aññatra kalyāṇā aññatra kusalā”ti. Tatiyaṃ.

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［二三］ 第三 沙陀

一 迦毗罗卫城因缘。

二 那时，释迦族的摩诃男来到释迦族沙陀那里。到了之后，对释迦族沙陀说：

三 ‘沙陀！你认为具足多少种法的人，可被称为入流者（预流），不堕恶趣法，必定趣向正觉呢？’

‘摩诃男！我认为具足三种法的人，可被称为入流者（预流），不堕恶趣法，必定趣向正觉。是哪三种法呢？

四 摩诃男！在此，有圣弟子，对佛具足不坏的净信：‘像这样，那位世尊是应供、正等觉、明行足、善逝、世间解、无上士、调御丈夫、天人导师、佛陀、世尊。’对法……对僧具足不坏的净信：‘世尊的声闻僧团是善行道的、世尊的声闻僧团是正直行道的、世尊的声闻僧团是如理行道的、世尊的声闻僧团是和敬行道的，也就是四双八辈。世尊的声闻僧团，是值得供养、值得款待、值得布施、值得合掌礼敬、世间无上的福田。’

摩诃男！我认为具足这三种法的人，可被称为入流者（预流），不堕恶趣法，必定趣向正觉。

五 那么，摩诃男！你认为具足多少种法的人，可被称为入流者（预流），不堕恶趣法，必定趣向正觉呢？’

‘沙陀！我认为具足四种法的人，可被称为入流者（预流），不堕恶趣法，必定趣向正觉。是哪四种法呢？

沙陀！在此，有圣弟子，对佛具足不坏的净信：‘像这样，那位世尊是应供、正等觉、明行足、善逝、世间解、无上士、调御丈夫、天人导师、佛陀、世尊。’对法……对僧……具足圣者所喜爱的戒，那是不残缺、不中断、不斑点、不杂秽，能导向解脱，为智者所称赞，不被执取，能导向禅定的戒。

沙陀！我认为具足这四种法的人，可被称为入流者（预流），不堕恶趣法，必定趣向正觉。’

六 ‘等等，摩诃男！等等，摩诃男！只有世尊才知道具足或不具足这些法（的情况）。’

‘沙陀！我们走！去世尊那里，到了之后，把这件事禀告世尊。’

七 于是，释迦族的摩诃男和释迦族的沙陀来到世尊那里。到了之后，向世尊行礼，坐在一边。坐在一边的释迦族摩诃男对世尊说：

八 ‘尊者！我来到释迦族沙陀那里，到了之后，对释迦族沙陀说：‘沙陀！你认为具足多少种法的人，可被称为入流者（预流），不堕恶趣法，必定趣向正觉呢？’尊者！这样说后，释迦族沙陀对我说：‘摩诃男！我认为具足三种法的人，可被称为入流者（预流），不堕恶趣法，必定趣向涅槃。摩诃男！你认为具足多少种法的人，可被称为入流者（预流），不堕恶趣法，必定趣向正觉呢？’

九 尊者！这样说后，我对释迦族沙陀说：‘沙陀！我认为具足四种法的人，可被称为入流者（预流），不堕恶趣法，必定趣向正觉。是哪四种法呢？沙陀！在此，有圣弟子，对佛具足不坏的净信：‘像这样，那位世尊是应供、正等觉、明行足、善逝、世间解、无上士、调御丈夫、天人导师、佛陀、世尊。’对法……对僧……具足圣者所喜爱的戒，那是不残缺、不中断、不斑点、不杂秽，能导向解脱，为智者所称赞，不被执取，能导向禅定的戒。沙陀！我认为具足这四种法的人，可被称为入流者（预流），不堕恶趣法，必定趣向正觉。’

尊者！这样说后，释迦族沙陀对我说：‘等等，摩诃男！等等，摩诃男！只有世尊才知道具足或不具足这些法（的情况）。’

一〇 尊者！在此，如果发生任何法义上的分歧，一方是世尊，另一方是比丘僧团，那么我就会站在世尊这一边。尊者！请世尊这样记住我的净信！

一一 尊者！在此，如果发生任何法义上的分歧，一方是世尊，另一方是比丘僧团和比丘尼僧团，那么我就会站在世尊这一边。尊者！请世尊这样记住我的净信！

一二 尊者！在此，如果发生任何法义上的分歧，一方是世尊，另一方是比丘僧团、比丘尼僧团和优婆塞，那么我就会站在世尊这一边。尊者！请世尊这样记住我的净信！

一三 尊者！在此，如果发生任何法义上的分歧，一方是世尊，另一方是比丘僧团、比丘尼僧团、优婆塞和优婆夷，那么我就会站在世尊这一边。尊者！请世尊这样记住我的净信！

一四 尊者！在此，如果发生任何法义上的分歧，一方是世尊，另一方是比丘僧团、比丘尼僧团、优婆塞、优婆夷，以及包含天、魔、梵的天界，沙门、婆罗门，以及天人大众，那么我就会站在世尊这一边。尊者！请世尊这样记住我的净信！’

一五 ‘沙陀！对于这样说的释迦族摩诃男，你怎么说呢？’

‘尊者！对于这样说的释迦族摩诃男，我无话可说，唯有称赞他善妙。’

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.3 Saraṇānivagga 百手品 (SN 55.21-30, 1017-1026)”

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【经名】 11.3.4 Paṭhamasaraṇānisakkasutta 萨罗那尼之一 (SN 55.24, 1020)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Paṭhamasaraṇānisakkasuttaṃ

1020. Kapilavatthunidānaṃ. Tena kho pana samayena saraṇāni [sarakāni (sī. syā. kaṃ. pī.)] sakko kālaṅkato hoti. So bhagavatā byākato – “sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti. Tatra sudaṃ sambahulā sakkā saṅgamma samāgamma ujjhāyanti khīyanti vipācenti – “acchariyaṃ vata, bho, abbhutaṃ vata, bho! Ettha dāni ko na sotāpanno bhavissati! Yatra hi nāma saraṇāni sakko kālaṅkato; so bhagavatā byākato – ‘sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti. Saraṇāni sakko sikkhādubbalyamāpādi, majjapānaṃ apāyī”ti.

Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo sakko bhagavantaṃ etadavoca – “idha, bhante, saraṇāni sakko kālaṅkato. So bhagavatā byākato – ‘sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti. Tatra sudaṃ, bhante, sambahulā sakkā saṅgamma samāgamma ujjhāyanti khīyanti vipācenti – “acchariyaṃ vata bho, abbhutaṃ vata bho! Ettha dāni ko na sotapanno bhavissati! Yatra hi nāma saraṇāni sakko kālaṅkato; so bhagavatā byākato – ‘sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti. Saraṇāni sakko sikkhādubbalyamāpādi, majjapānaṃ apāyī”ti.

“Yo so, mahānāma, dīgharattaṃ upāsako buddhaṃ saraṇaṃ gato dhammaṃ saraṇaṃ gato saṅghaṃ saraṇaṃ gato, so kathaṃ vinipātaṃ gaccheyya! Yañhi taṃ, mahānāma, sammā vadamāno vadeyya – ‘dīgharattaṃ upāsako buddhaṃ saraṇaṃ gato dhammaṃ saraṇaṃ gato saṅghaṃ saraṇaṃ gato’ti, saraṇāni sakkaṃ sammā vadamāno vadeyya. Saraṇāni, mahānāma, sakko dīgharattaṃ upāsako buddhaṃ saraṇaṃ gato dhammaṃ saraṇaṃ gato saṅghaṃ saraṇaṃ gato. So kathaṃ vinipātaṃ gaccheyya!

“Idha, mahānāma, ekacco puggalo buddhe aveccappasādena samannāgato hoti – itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavāti. Dhamme…pe… saṅghe…pe… hāsapañño javanapañño vimuttiyā ca samannāgato. So āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayampi kho, mahānāma, puggalo parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā.

“Idha pana, mahānāma, ekacco puggalo buddhe aveccappasādena samannāgato hoti – itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavāti. Dhamme…pe… saṅghe…pe… hāsapañño javanapañño na ca vimuttiyā samannāgato. So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā [asmā (syā. kaṃ. pī. ka.)] lokā. Ayampi kho, mahānāma, puggalo parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā.

“Idha pana, mahānāma, ekacco puggalo buddhe aveccappasādena samannāgato hoti – itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavāti. Dhamme…pe… saṅghe…pe… na hāsapañño na javanapañño na ca vimuttiyā samannāgato. So tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti. Ayampi kho, mahānāma, puggalo parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā.

“Idha pana, mahānāma, ekacco puggalo buddhe aveccappasādena samannāgato hoti – itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavāti; dhamme…pe… saṅghe…pe… na hāsapañño na javanapañño na ca vimuttiyā samannāgato. So tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇoti. Ayampi kho, mahānāma, puggalo parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā.

“Idha pana, mahānāma, ekacco puggalo na heva kho buddhe aveccappasādena samannāgato hoti… na dhamme…pe… na saṅghe…pe… na hāsapañño na javanapañño na ca vimuttiyā samannāgato. Api cassa ime dhammā honti – saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. Tathāgatappaveditā cassa dhammā paññāya mattaso nijjhānaṃ khamanti. Ayampi kho, mahānāma, puggalo agantā nirayaṃ agantā tiracchānayoniṃ agantā pettivisayaṃ agantā apāyaṃ duggatiṃ vinipātaṃ.

“Idha pana, mahānāma, ekacco puggalo na heva kho buddhe aveccappasādena samannāgato hoti… na dhamme…pe… na saṅghe…pe… na hāsapañño na javanapañño na ca vimuttiyā samannāgato, api cassa ime dhammā honti saddhindriyaṃ…pe… paññindriyaṃ. Tathāgate cassa saddhāmattaṃ hoti pemamattaṃ. Ayampi kho, mahānāma, puggalo agantā nirayaṃ agantā tiracchānayoniṃ agantā pettivisayaṃ agantā apāyaṃ duggatiṃ vinipātaṃ. Ime cepi, mahānāma, mahāsālā subhāsitaṃ dubbhāsitaṃ ājāneyyuṃ, ime cāhaṃ [imevāhaṃ (syā. kaṃ.), imesāhaṃ (ka.)] mahāsāle byākareyyaṃ – ‘sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā’ti; kimaṅgaṃ [kimaṅga (sī. syā. kaṃ. pī.)] pana saraṇāniṃ sakkaṃ. Saraṇāni, mahānāma, sakko maraṇakāle sikkhaṃ samādiyī”ti. Catutthaṃ.

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［二四］ 第四 萨罗那尼（一）

一 缘起于迦毗罗卫城。

二 那时，释迦族人萨罗那尼去世了。世尊为他授记道：“他是入流者，不堕恶趣法，决定趣向正等觉。”

三 当时，有很多释迦族人聚集在一起，私下议论、抱怨、批评说：

“真是稀有啊，真是未曾有过啊！现在这里还有谁不是入流者呢？所以那萨罗那尼去世了，世尊竟为他授记：‘是

入流者，不堕恶趣法，决定趣向正等觉’。可是萨罗那尼曾犯戒饮酒啊！”

四 这时，释迦族人摩诃男来到世尊的住处。到了之后，礼敬世尊，然后坐在一边。坐在一边的释迦

族人摩诃男，对世尊说：

五 “尊者！在此，释迦族人萨罗那尼去世了，世尊为他授记：‘他是入流者，不堕恶趣法，决定趣向正等觉。’

尊者！为此，很多释迦族人聚集在一起，私下议论、抱怨、批评说：‘真是稀有啊，

真是未曾有过啊！现在这里还有谁不是入流者呢？你看那萨罗那尼去世了，世尊竟为他授记：“他是入流者，不堕恶趣法，

决定趣向正等觉。” 可是萨罗那尼曾犯戒饮酒啊！’”

“摩诃男！如果一个人长久以来作为优婆塞，皈依佛、皈依法、皈依僧，他怎么会堕入恶趣呢！

六 摩诃男！如果有人要正确地评价，说一个人长久以来作为优婆塞，应该皈依佛、皈依法、皈依僧。那么这样评价萨罗那尼

是正确的。摩诃男！萨罗那尼长久以来作为优婆塞，皈依佛、皈依法、皈依僧，

他怎么会堕入恶趣呢？

七 摩诃男！在此有一种人，对佛成就了确信不疑的净信，即：‘彼世尊是阿罗汉、正等觉、明

行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。’对法……对僧……（同样成就净信），

具备喜悦的智慧、迅速的智慧，并且成就了解脱。他通过诸漏已尽，对无漏的心解脱、慧解脱，于

当下自我证知、现证，具足而安住。摩诃男！这个人已经解脱了地狱、解脱了畜生道、解脱了饿鬼道、解脱了恶道、恶趣、

堕处。

八 摩诃男！在此又有另一种人，对佛成就了确信不疑的净信，即：‘彼世尊是阿罗汉、正等觉、

明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。’对法……对僧

……（同样成就净信），虽然具备喜悦的智慧、迅速的智慧，但没有（完全）成就解脱。他因五下分结已断尽而成为化生者，在那里般涅槃，

不再从此世间返回。摩诃男！这个人也已经解脱了地狱，解脱了畜生道，解脱了饿鬼道，解脱了恶道、恶趣、

堕处。

九 摩诃男！在此又有另一种人，对佛成就了确信不疑的净信，即：‘彼世尊是阿罗汉、正等觉、

明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。’对法……对僧

……（同样成就净信），不具备喜悦的智慧，不具备迅速的智慧，也没有（完全）成就解脱。他因三结已断尽，贪、嗔、痴微薄，成为一来者，

只需再来此世间一次，便能灭尽诸苦。摩诃男！这个人也已经解脱了地狱，解脱了畜生道，解脱了饿鬼道，解脱了恶道、

恶趣、堕处。

一〇 摩诃男！在此又有另一种人，对佛成就了确信不疑的净信，而说：‘彼世尊是阿罗汉、正等

觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。’对法……

对僧……（同样成就净信），不具备喜悦的智慧，不具备迅速的智慧，也没有（完全）成就解脱。他因三结已断尽，而成为入流者，不堕恶趣法、

决定趣向正等觉。摩诃男！这个人也已经解脱了地狱，解脱了畜生道，解脱了饿鬼道，解脱了恶道、恶

趣、堕处。

一一 摩诃男！在此处又有另一种人，对佛未能成就确信不疑的净信、对法未能成就确信不疑的净信、对僧

未能成就确信不疑的净信，不具备喜悦的智慧，不具备迅速的智慧，也没有成就解脱。然而他具备这些法：信根、精进根、念根、

定根、慧根，又能对如来所说的法，以智慧作一定程度的审察。摩诃男！这个人则不会去地

狱、不会去畜生道、不会去饿鬼道、不会去恶道、恶趣、堕处。

一二 摩诃男！在此处又有另一种人，对佛未能成就确信不疑的净信、对法未能成就确信不疑的净信、对僧未

能成就确信不疑的净信，不具备喜悦的智慧，不具备迅速的智慧，也没有成就解脱。然而他具备信根、精进根、念根、

定根、慧根这些法，并且，他对如来只有一定程度的信心、一定程度的喜爱。摩诃男！这个人也不会去地狱、不会去畜生道、

不会去饿鬼道、不会去恶道、恶趣、堕处。

一三 摩诃男！即使是这些大娑罗树如果能了知什么是善说、什么是恶说，我也会为它们授记为入流者，不堕恶趣法、

决定趣向正等觉，何况是释迦族人萨罗那尼呢？摩诃男！释迦族人萨罗那尼在临终时受持了学处。” 第四经竟。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.3 Saraṇānivagga 百手品 (SN 55.21-30, 1017-1026)”

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【经名】 11.3.5 Dutiyasaraṇānisakkasutta 萨罗那尼之二 (SN 55.25, 1021)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Dutiyasaraṇānisakkasuttaṃ

1021. Kapilavatthunidānaṃ. Tena kho pana samayena saraṇāni sakko kālaṅkato hoti. So bhagavatā byākato – “sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti. Tatra sudaṃ sambahulā sakkā saṅgamma samāgamma ujjhāyanti khīyanti vipācenti – “acchariyaṃ vata, bho, abbhutaṃ vata, bho! Ettha dāni ko na sotāpanno bhavissati! Yatra hi nāma saraṇāni sakko kālaṅkato. So bhagavatā byākato – ‘sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti. Saraṇāni sakko sikkhāya aparipūrakārī ahosī”ti. Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo sakko bhagavantaṃ etadavoca –

“Idha, bhante, saraṇāni sakko kālaṅkato. So bhagavatā byākato – ‘sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’ti. Tatra sudaṃ, bhante, sambahulā sakkā saṅgamma samāgamma ujjhāyanti khīyanti vipācenti – ‘acchariyaṃ vata, bho, abbhutaṃ vata, bho! Ettha dāni ko na sotāpanno bhavissati! Yatra hi nāma saraṇāni sakko kālaṅkato. So bhagavatā byākato – sotāpanno avinipātadhammo niyato sambodhiparāyaṇoti. Saraṇāni sakko sikkhāya aparipūrakārī ahosī’”ti.

“Yo so, mahānāma, dīgharattaṃ upāsako buddhaṃ saraṇaṃ gato dhammaṃ saraṇaṃ gato saṅghaṃ saraṇaṃ gato, so kathaṃ vinipātaṃ gaccheyya! Yañhi taṃ, mahānāma, sammā vadamāno vadeyya – ‘dīgharattaṃ upāsako buddhaṃ saraṇaṃ gato dhammaṃ saraṇaṃ gato saṅghaṃ saraṇaṃ gato’, saraṇāniṃ sakkaṃ sammā vadamāno vadeyya. Saraṇāni, mahānāma, sakko dīgharattaṃ upāsako buddhaṃ saraṇaṃ gato dhammaṃ saraṇaṃ gato saṅghaṃ saraṇaṃ gato, so kathaṃ vinipātaṃ gaccheyya!

“Idha, mahānāma, ekacco puggalo buddhe ekantagato hoti abhippasanno – itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavāti. Dhamme…pe… saṅghe…pe… hāsapañño javanapañño vimuttiyā ca samannāgato. So āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayampi kho, mahānāma, puggalo parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā.

“Idha pana, mahānāma, ekacco puggalo buddhe ekantagato hoti abhippasanno – itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavāti. Dhamme…pe… saṅghe…pe… hāsapañño javanapañño na ca vimuttiyā samannāgato. So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti, upahaccaparinibbāyī hoti, asaṅkhāraparinibbāyī hoti, sasaṅkhāraparinibbāyī hoti, uddhaṃsoto hoti akaniṭṭhagāmī. Ayampi kho, mahānāma, puggalo parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā.

“Idha pana, mahānāma, ekacco puggalo buddhe ekantagato hoti abhippasanno – itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavāti. Dhamme…pe… saṅghe…pe… na hāsapañño na javanapañño na ca vimuttiyā samannāgato. So tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti. Ayampi kho, mahānāma, puggalo parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā.

“Idha pana, mahānāma, ekacco puggalo buddhe ekantagato hoti abhippasanno – itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavāti. Dhamme…pe… saṅghe…pe… na hāsapañño na javanapañño na ca vimuttiyā samannāgato. So tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo. Ayampi kho, mahānāma, puggalo parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā.

“Idha pana, mahānāma, ekacco puggalo na heva kho buddhe ekantagato hoti abhippasanno…pe… na dhamme…pe… na saṅghe…pe… na hāsapañño na javanapañño na ca vimuttiyā samannāgato; api cassa ime dhammā honti – saddhindriyaṃ …pe… paññindriyaṃ. Tathāgatappaveditā cassa dhammā paññāya mattaso nijjhānaṃ khamanti. Ayampi kho, mahānāma, puggalo agantā nirayaṃ agantā tiracchānayoniṃ agantā pettivisayaṃ agantā apāyaṃ duggatiṃ vinipātaṃ.

“Idha pana, mahānāma, ekacco puggalo na heva kho buddhe ekantagato hoti abhippasanno… na dhamme…pe… na saṅghe…pe… na hāsapañño na javanapañño na ca vimuttiyā samannāgato; api cassa ime dhammā honti – saddhindriyaṃ…pe… paññindriyaṃ. Tathāgate cassa saddhāmattaṃ hoti pemamattaṃ. Ayampi kho, mahānāma, puggalo agantā nirayaṃ agantā tiracchānayoniṃ agantā pettivisayaṃ agantā apāyaṃ duggatiṃ vinipātaṃ.

“Seyyathāpi, mahānāma, dukkhettaṃ dubbhūmaṃ avihatakhāṇukaṃ, bījāni cassu khaṇḍāni pūtīni vātātapahatāni asārādāni asukhasayitāni [asukhāpassayitāni (ka.)], devo ca na sammā [devo pana sammā (syā. kaṃ.), devo na sammā (ka.) dī. ni. 2.438] dhāraṃ anuppaveccheyya. Api nu tāni bījāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyyun”ti? “No hetaṃ, bhante”. “Evameva kho, mahānāma, idha dhammo durakkhāto [dvākkhāto (pī. ka.)] hoti duppavedito aniyyāniko anupasamasaṃvattaniko asammāsambuddhappavedito – idamahaṃ dukkhettasmiṃ vadāmi. Tasmiñca dhamme sāvako viharati dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī – idamahaṃ dubbījasmiṃ vadāmi”.

“Seyyathāpi, mahānāma, sukhettaṃ subhūmaṃ suvihatakhāṇukaṃ, bījāni cassu akhaṇḍāni apūtīni avātātapahatāni sārādāni sukhasayitāni; devo ca [devo cassa (syā. kaṃ. ka.)] sammā dhāraṃ anuppaveccheyya. Api nu tāni bījāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjeyyun”ti? “Evaṃ, bhante”. “Evameva kho, mahānāma, idha dhammo svākkhāto hoti suppavedito niyyāniko upasamasaṃvattaniko sammāsambuddhappavedito – idamahaṃ sukhettasmiṃ vadāmi. Tasmiñca dhamme sāvako viharati dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī – idamahaṃ subījasmiṃ vadāmi. Kimaṅgaṃ pana saraṇāniṃ sakkaṃ! Saraṇāni, mahānāma, sakko maraṇakāle sikkhāya paripūrakārī ahosī”ti. Pañcamaṃ.

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［二五］ 第五 萨罗那尼（二）

一 缘起于迦毗罗卫城。

二 那时，释迦族人萨罗那尼去世了，世尊为他授记：“是入流者，不堕恶趣法、决定趣向正等觉。”

三 当时有很多释迦族人聚集在一起，私下议论、抱怨、批评说：

“真是稀有啊，真是未曾有过啊！现在这里还有谁不是入流者呢？所以那萨罗那尼去世了，世尊

为他授记：“是入流者，不堕恶趣法、决定趣向正等觉。” 可是萨罗那尼在学处上并未圆满啊！”

四 这时，释迦族人摩诃男来到世尊的住处。到了之后，礼敬世尊、坐在一边。坐在一边的释迦族人

摩诃男，对世尊说：

五 “尊者！在此，释迦族人萨罗那尼去世了，世尊为他授记：“是入流者，不堕恶趣法、决定趣向正等觉。”

尊者！为此，很多释迦族人聚集在一起，私下议论、抱怨、批评说：“真是稀有啊、真是未曾

有过啊！现在这里还有谁不是入流者呢？你看那萨罗那尼去世了，世尊竟为他授记：“是入流者，不堕恶趣法、决定、

趣向正等觉。” 可是萨罗那尼在学处上并未圆满啊！””

“摩诃男！如果一个人长久以来作为优婆塞，皈依佛、皈依法、皈依僧，他怎么会堕落呢？

六 摩诃男！如果有人要正确地评价，说一个人长久以来作为优婆塞，皈依佛、皈依法、皈依僧，那么这样评价释迦族人萨罗那尼

是正确的。摩诃男！释迦族人萨罗那尼长久以来作为优婆塞，已经皈依佛、皈依法、皈依

僧，他怎么会堕入恶趣呢？

七 摩诃男！在此有一种人，对佛完全笃信、极为虔信，即：‘彼世尊是阿罗汉、正等觉、

明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。’对法……对

僧……（同样笃信），具备喜悦的智慧、迅速的智慧，并且成就了解脱。他通过诸漏已尽，无漏的心解脱、慧解脱，于现法

自我证知、现证，具足而安住。摩诃男！这个人则已经解脱了地狱、解脱了畜生道、解脱了饿鬼道、解脱了恶道

恶趣、堕处。

八 摩诃男！在此又有另一种人，对佛完全笃信、极为虔信，即：‘彼世尊是阿罗汉、正等觉、

明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。’对法……对僧

……（同样笃信），具备喜悦的智慧、迅速的智慧，但没有（完全）成就解脱。他因五下分结已断尽，得中般涅槃……得生般涅

槃……得无行般涅槃……得有行般涅槃……得上流而至色究竟天。摩诃男！这个人也

已经解脱了地狱、解脱了畜生道、解脱了饿鬼道、解脱了恶道、恶趣、堕处。

九 摩诃男！在此又有另一种人，对佛完全笃信、极为虔信，即：‘彼世尊是阿罗汉、正等觉、

明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。’对法……对僧

……（同样笃信），不具备喜悦的智慧，不具备迅速的智慧，也没有（完全）成就解脱。他因三结已断尽，贪、嗔、痴微薄，成为一来者，

只需再来此世间一次，便能灭尽诸苦。摩诃男！这个人也已经解脱了地狱、解脱了畜生道、解脱了饿鬼道、解脱了恶道、

恶趣、堕处。

一〇 摩诃男！在此又有另一种人，对佛完全笃信、极为虔信，即：‘彼世尊是阿罗汉、正等

觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。’对法……

对僧……（同样笃信），不具备喜悦的智慧，不具备迅速的智慧，也没有（完全）成就解脱。他因三结已断尽，成为入流者，不堕恶趣法、决

定趣向正等觉。摩诃男！这个人也已经解脱了地狱、解脱了畜生道、解脱了饿鬼道、解脱了恶道、恶

趣、堕处。

一一 摩诃男！在此处又有另一种人，对佛未能完全笃信、极为虔信、对法未能完全笃信、极为虔信、对僧未能完全笃信、极为虔信，

不具备喜悦的智慧，不具备迅速的智慧，也没有成就解脱。然而他具备信根、精进根、念根、定根、慧根

这些法，又能对如来所说的法，以智慧作一定程度的审察。摩诃男！这个人也不会去地狱、不会去畜生道、

不会去饿鬼道、不会去恶道、恶趣、堕处。

一二 摩诃男！在此处又有另一种人，对佛未能完全笃信、极为虔信、对法未能完全笃信、极为虔信、对僧未能完全笃信、极为虔信，

不具备喜悦的智慧，不具备迅速的智慧，也没有成就解脱。然而他具备信根、精进根、念根、定根、慧根

这些法，并且，他对如来只有一定程度的信心、一定程度的喜爱。摩诃男！这个人也不会去地狱、不会去畜生道、不会去饿

鬼道、不会去恶道、恶趣、堕处。

一三 摩诃男！譬如一块贫瘠的土地、坏地，残留着树桩，种子又是破碎的、腐烂的、被风和热损害的，无

精华，没有妥善存放，而且天又不适时降雨，那些种子难道能生长、发育、繁茂吗？”

“尊者！不能。”

“摩诃男！正是这样，在此，被恶说、恶示的法，不能导向出离、无助于寂静，非正等觉者

所说的法，称为贫瘠的田地。而于此法中的弟子，（即使）是法随法行者、和敬行者、随法行者而住，称为坏种子。

一四 摩诃男！譬如一块肥沃的土地、好地，树桩已被清除，种子又是完整的、不腐烂的、未被风和热所损害的，

有精华，妥善存放，又正逢天适时降雨，那些种子能生长、发育、繁茂吗？”

“尊者！是的。”

“摩诃男！正是这样，在此，被善说、善示、能导向出离、有助于寂静，为正等觉者之所说的法，

称为肥沃的田地。而于此法中的弟子，是法随法行者、和敬行者、随法行者而住，称为好种子。何况是释迦族人

萨罗那尼呢？摩诃男！释迦族人萨罗那尼在临终时，是圆满学处的行者。” 第五经竟。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.3 Saraṇānivagga 百手品 (SN 55.21-30, 1017-1026)”

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【经名】 11.3.6 Paṭhamaanāthapiṇḍikasutta 给孤独长者之一 (SN 55.26, 1022)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Paṭhamaanāthapiṇḍikasuttaṃ

1022. Sāvatthinidānaṃ. Tena kho pana samayena anāthapiṇḍiko gahapati ābādhiko hoti dukkhito bāḷhagilāno. Atha kho anāthapiṇḍiko gahapati aññataraṃ purisaṃ āmantesi – “ehi tvaṃ, ambho purisa, yenāyasmā sāriputto tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato sāriputtassa pāde sirasā vanda – ‘anāthapiṇḍiko, bhante, gahapati ābādhiko dukkhito bāḷhagilāno. So āyasmato sāriputtassa pāde sirasā vandatī’ti. Evañca vadehi – ‘sādhu kira, bhante, āyasmā sāriputto yena anāthapiṇḍikassa gahapatissa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’”ti.

“Evaṃ, bhante”ti kho so puriso anāthapiṇḍikassa gahapatissa paṭissutvā yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sāriputtaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so puriso āyasmantaṃ sāriputtaṃ etadavoca –

“Anāthapiṇḍiko, bhante, gahapati ābādhiko dukkhito bāḷhagilāno. So āyasmato sāriputtassa pāde sirasā vandati. Evañca vadati – ‘sādhu kira, bhante, āyasmā sāriputto yena anāthapiṇḍikassa gahapatissa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’”ti. Adhivāsesi kho āyasmā sāriputto tuṇhībhāvena.

Atha kho āyasmā sāriputto pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya āyasmatā ānandena pacchāsamaṇena yena anāthapiṇḍikassa gahapatissa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho āyasmā sāriputto anāthapiṇḍikaṃ gahapatiṃ etadavoca – “kacci te, gahapati, khamanīyaṃ kacci yāpanīyaṃ? Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṃ paññāyati, no abhikkamo”ti? “Na me, bhante, khamanīyaṃ, na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo”ti.

“Yathārūpena kho, gahapati, buddhe appasādena samannāgato assutavā puthujjano kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati tathārūpo te buddhe appasādo natthi. Atthi ca kho te, gahapati, buddhe aveccappasādo – itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavāti. Tañca pana te buddhe aveccappasādaṃ attani samanupassato ṭhānaso vedanā paṭippassambheyya.

“Yathārūpena kho, gahapati, dhamme appasādena samannāgato assutavā puthujjano kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, tathārūpo te dhamme appasādo natthi. Atthi ca kho te, gahapati, dhamme aveccappasādo – svākkhāto bhagavatā dhammo…pe… paccattaṃ veditabbo viññūhīti. Tañca pana te dhamme aveccappasādaṃ attani samanupassato ṭhānaso vedanā paṭippassambheyya.

“Yathārūpena kho, gahapati, saṅghe appasādena samannāgato assutavā puthujjano kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, tathārūpo te saṅghe appasādo natthi. Atthi ca kho te, gahapati, saṅghe aveccappasādo – suppaṭipanno bhagavato sāvakasaṅgho…pe… anuttaraṃ puññakkhettaṃ lokassāti. Tañca pana te saṅghe aveccappasādaṃ attani samanupassato ṭhānaso vedanā paṭippassambheyya.

“Yathārūpena kho, gahapati, dussīlyena samannāgato assutavā puthujjano kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, tathārūpaṃ te dussīlyaṃ natthi. Atthi ca kho te, gahapati, ariyakantāni sīlāni…pe… samādhisaṃvattanikāni. Tāni ca pana te ariyakantāni sīlāni attani samanupassato ṭhānaso vedanā paṭippassambheyya.

“Yathārūpāya kho, gahapati, micchādiṭṭhiyā samannāgato assutavā puthujjano kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, tathārūpā te micchādiṭṭhi natthi. Atthi ca kho te, gahapati, sammādiṭṭhi. Tañca pana te sammādiṭṭhiṃ attani samanupassato ṭhānaso vedanā paṭippassambheyya.

“Yathārūpena kho, gahapati, micchāsaṅkappena samannāgato assutavā puthujjano kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, tathārūpo te micchāsaṅkappo natthi. Atthi ca kho te, gahapati, sammāsaṅkappo. Tañca pana te sammāsaṅkappaṃ attani samanupassato ṭhānaso vedanā paṭippassambheyya.

“Yathārūpāya kho, gahapati, micchāvācāya samannāgato assutavā puthujjano kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, tathārūpā te micchāvācā natthi. Atthi ca kho te, gahapati, sammāvācā. Tañca pana te sammāvācaṃ attani samanupassato ṭhānaso vedanā paṭippassambheyya.

“Yathārūpena kho, gahapati, micchākammantena samannāgato assutavā puthujjano kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, tathārūpo te micchākammanto natthi. Atthi ca kho te, gahapati, sammākammanto. Tañca pana te sammākammantaṃ attani samanupassato ṭhānaso vedanā paṭippassambheyya.

“Yathārūpena kho, gahapati, micchāājīvena samannāgato assutavā puthujjano kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, tathārūpo te micchāājīvo natthi. Atthi ca kho te, gahapati, sammāājīvo. Tañca pana te sammāājīvaṃ attani samanupassato ṭhānaso vedanā paṭippassambheyya.

“Yathārūpena kho, gahapati, micchāvāyāmena samannāgato assutavā puthujjano kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, tathārūpo te micchāvāyāmo natthi. Atthi ca kho te, gahapati, sammāvāyāmo. Tañca pana te sammāvāyāmaṃ attani samanupassato ṭhānaso vedanā paṭippassambheyya.

“Yathārūpāya kho, gahapati, micchāsatiyā samannāgato assutavā puthujjano kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, tathārūpā te micchāsati natthi. Atthi ca kho te, gahapati, sammāsati. Tañca pana te sammāsatiṃ attani samanupassato ṭhānaso vedanā paṭippassambheyya.

“Yathārūpena kho, gahapati, micchāsamādhinā samannāgato assutavā puthujjano kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, tathārūpo te micchāsamādhi natthi. Atthi ca kho te, gahapati, sammāsamādhi. Tañca pana te sammāsamādhiṃ attani samanupassato ṭhānaso vedanā paṭippassambheyya.

“Yathārūpena kho, gahapati, micchāñāṇena samannāgato assutavā puthujjano kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, tathārūpaṃ te micchāñāṇaṃ natthi. Atthi ca kho te, gahapati, sammāñāṇaṃ. Tañca pana te sammāñāṇaṃ attani samanupassato ṭhānaso vedanā paṭippassambheyya.

“Yathārūpāya kho, gahapati, micchāvimuttiyā samannāgato assutavā puthujjano kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, tathārūpā te micchāvimutti natthi. Atthi ca kho te, gahapati, sammāvimutti. Tañca pana te sammāvimuttiṃ attani samanupassato ṭhānaso vedanā paṭippassambheyyā”ti.

Atha kho anāthapiṇḍikassa gahapatissa ṭhānaso vedanā paṭippassambhiṃsu. Atha kho anāthapiṇḍiko gahapati āyasmantañca sāriputtaṃ āyasmantañca ānandaṃ sakeneva thālipākena parivisi. Atha kho anāthapiṇḍiko gahapati āyasmantaṃ sāriputtaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcāsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ āyasmā sāriputto imāhi gāthāhi anumodi –

“Yassa saddhā tathāgate, acalā suppatiṭṭhitā;

Sīlañca yassa kalyāṇaṃ, ariyakantaṃ pasaṃsitaṃ.

“Saṅghe pasādo yassatthi, ujubhūtañca dassanaṃ;

Adaliddoti [adaḷiddoti (sī. syā. kaṃ.)] taṃ āhu, amoghaṃ tassa jīvitaṃ.

“Tasmā saddhañca sīlañca, pasādaṃ dhammadassanaṃ;

Anuyuñjetha medhāvī, saraṃ buddhānasāsanan”ti.

Atha kho āyasmā sāriputto anāthapiṇḍikaṃ gahapatiṃ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi.

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca – “handa! Kuto nu tvaṃ, ānanda, āgacchasi divādivassā”ti? “Āyasmatā, bhante, sāriputtena anāthapiṇḍiko gahapati iminā ca iminā ca ovādena ovadito”ti. “Paṇḍito, ānanda, sāriputto; mahāpañño, ānanda, sāriputto, yatra hi nāma cattāri sotāpattiyaṅgāni dasahākārehi vibhajissatī”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［二六］ 第六 给孤独长者（一）

一 缘起于舍卫城。

二 那时，给孤独长者生病了，感到痛苦，病情严重。

三 这时，给孤独长者叫来一个男子，吩咐道：

“喂，男子！你到具寿舍利弗那里去，到了之后，代我顶礼具寿舍利弗的双足，说：‘尊

者！给孤独长者生病了，感到痛苦，病情严重，他顶礼具寿舍利弗的双足。’又说：‘尊

者！请具寿舍利弗慈悲，屈尊前往给孤独长者的住处吧！’”

“好的，长者！”

那个男子回答了给孤独长者后，便前往具寿舍利弗的住处。到了之后，礼敬具寿舍利弗，坐

在一边。

四 坐在一边的那个男子对具寿舍利弗说：

“尊者！给孤独长者生病了，感到痛苦，病情严重，他顶礼具寿舍利弗的双足。他又说：

‘尊者！请具寿舍利弗慈悲，屈尊前往给孤独长者的住处吧！’”

具寿舍利弗默然同意了。

五 于是，具寿舍利弗在上午时分，穿好下衣、拿着衣钵，由具寿阿难作为随从沙门，前往给孤

独长者家。到了之后，在准备好的座位上坐下。坐好后，具寿舍利弗对给孤独长者说：

“长者！您还能忍受吗？还能维持吗？痛苦的感受是减轻了，还是加重了？能感觉到减退，还是增进？”

“尊者！我难以忍受，难以维持。剧烈的痛苦感受加重了，没有减轻；能感觉到增进，没有减退。”

六 “长者！那未听闻（正法）的凡夫，对佛没有净信，他身坏命终后，会投生到苦处、恶趣、堕处、地

狱。但您对佛，则没有那样的不信。长者！您对佛具备确信不疑的净信，即：‘彼世尊是阿罗汉、正等

觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。’当您在自身中看到

这对于佛的确信不疑的净信时，您的痛苦感受当下就可能会平息下来。

七 长者！那未听闻（正法）的凡夫，对法没有净信，他身坏命终后，会投生到苦处、恶趣、堕处、地

狱。但您对法，则没有那样的不信。长者！您对法具备确信不疑的净信，即：‘世尊的法是善说的、当生可见的、

无时的、来见的、引导的、智者应各自证知的。’当您在自身中看到这对于法的确信不疑的净信时，您的痛苦感受当下就可能会平息下来。

八 长者！那未听闻（正法）的凡夫，对僧没有净信，他身坏命终后，会投生到苦处、恶趣、堕处、地

狱。但您对僧，则没有那样的不信。长者！您对僧具备确信不疑的净信，即：‘世尊的声闻僧团是善行道的、

世尊的声闻僧团是正直行道的、世尊的声闻僧团是如理行道的、世尊的声闻僧团是和敬行道的，此

谓四双八辈圣者。世尊的声闻僧团是应供养者、应热情款待者、应布施者、应合掌礼敬者、世间无上的福田。’

当您在自身中看到这对于僧的确信不疑的净信时，您的痛苦感受当下就可能会平息下来。

九 长者！那未听闻（正法）的凡夫，具足恶戒，他身坏命终后，会投生到苦处、恶趣、堕处、地狱。

但您没有那样的恶戒。长者！您具足圣者所喜爱的戒：不毁坏、不破裂、无斑点、无污渍、自在、为智者所称赞、

不被执取、导向禅定的戒。当您在自身中看到这圣者所喜爱的戒时，您的痛苦感受当下就可能会平息下来。

一〇 长者！那未听闻（正法）的凡夫，具足邪见，他身坏命终后，会投生到苦处、恶趣、堕处、地狱。

但您没有那样的邪见。长者！您具足正见。当您在自身中看到这正见时，您的痛苦感受当下就可能会平息下来。

一一 长者！那未听闻（正法）的凡夫，具足邪思惟，他身坏命终后，会投生到苦处、恶趣、堕处、地

狱。但您没有那样的邪思惟。长者，您具足正思惟。当您在自身中看到这正思惟时，您的痛苦感受当下就可能会平息下来。

一二 长者！那未听闻（正法）的凡夫，具足邪语，他身坏命终后，会投生到苦处、恶趣、堕处、地狱。

但您没有那样的邪语。长者！您具足正语。当您在自身中看到这正语时，您的痛苦感受当下就可能会平息下来。

一三 长者！那未听闻（正法）的凡夫，具足邪业，他身坏命终后，会投生到苦处、恶趣、堕处、地狱。

但您没有那样的邪业。长者！您具足正业。当您在自身中看到这正业时，您的痛苦感受当下就可能会平息下来。

一四 长者！那未听闻（正法）的凡夫，具足邪命，他身坏命终后，会投生到苦处、恶趣、堕处、地狱。

但您没有那样的邪命。长者！您具足正命。当您在自身中看到这正命时，您的痛苦感受当下就可能会平息下来。

一五 长者！那未听闻（正法）的凡夫，具足邪精进，他身坏命终后，会投生到苦处、恶趣、堕处、地

狱。但您没有那样的邪精进。长者！您具足正精进。当您在自身中看到这正精进时，您的痛苦感受当下就可能会平息下来。

一六 长者！那未听闻（正法）的凡夫，具足邪念，他身坏命终后，会投生到苦处、恶趣、堕处、地狱。

但您没有那样的邪念。长者！您具足正念。当您在自身中看到这正念时，您的痛苦感受当下就可能会平息下来。

一七 长者！那未听闻（正法）的凡夫，具足邪定，他身坏命终后，会投生到苦处、恶趣、堕处、地狱。

但您没有那样的邪定。长者！您具足正定。当您在自身中看到这正定时，您的痛苦感受当下就可能会平息下来。

一八 长者！那未听闻（正法）的凡夫，具足邪智，他身坏命终后，会投生到苦处、恶趣、堕处、地狱。

但您没有那样的邪智。长者！您具足正智。当您在自身中看到这正智时，您的痛苦感受当下就可能会平息下来。

一九 长者！那未听闻（正法）的凡夫，具足邪解脱，他身坏命终后，会投生到苦处、恶趣、堕处、地

狱。但您没有那样的邪解脱。长者！您具足正解脱。当您在自身中看到这正解脱时，您的痛苦感受当下就可能会平息下来。”

二〇 这时，给孤独长者的痛苦感受当下就平息了。

二一 这时，给孤独长者用自己的锅里准备的食物供养了具寿舍利弗和具寿阿难。

二二 这时，给孤独长者见到具寿舍利弗吃完饭，手已离开食钵，便取了一个低座，坐在一边。

二三 这时，具寿舍利弗对坐在一边的给孤独长者，用这些偈颂随喜：

‘若人于如来，信心不动摇，善住立；

又持戒善好，圣者所爱、所赞叹。

若人于僧伽，具足净信，且知见正直；

则称此人为不贫困者，其生命非空过。

是故有智者，忆念诸佛之教诫，

应勤修信心与戒行、净信与法见。’

二四 这时，具寿舍利弗用这些偈颂为给孤独长者随喜后，便从座位上起身离开了。

二五 之后，具寿阿难来到世尊的住处，到了之后，礼敬世尊，然后坐在一边。这时，世尊对坐在

一边的具寿阿难说：

二六 “阿难！你这么早从哪里来？”

“尊者！具寿舍利弗用这些话教诫了给孤独长者。”

“阿难！舍利弗是智者，阿难，舍利弗是大智慧者！他竟能将四种入流支以十种方式进行分别解说！” 第六经竟。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.3 Saraṇānivagga 百手品 (SN 55.21-30, 1017-1026)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.3.7 Dutiyaanāthapiṇḍikasutta 给孤独长者之二 (SN 55.27, 1023)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Dutiyaanāthapiṇḍikasuttaṃ

1023. Sāvatthinidānaṃ. Tena kho pana samayena anāthapiṇḍiko gahapati ābādhiko hoti dukkhito bāḷhagilāno. Atha kho anāthapiṇḍiko gahapati aññataraṃ purisaṃ āmantesi – “ehi tvaṃ, ambho purisa, yenāyasmā ānando tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato ānandassa pāde sirasā vanda – ‘anāthapiṇḍiko, bhante, gahapati ābādhiko dukkhito bāḷhagilāno. So āyasmato ānandassa pāde sirasā vandatī’ti. Evañca vadehi – ‘sādhu kira, bhante, āyasmā ānando yena anāthapiṇḍikassa gahapatissa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’”ti.

“Evaṃ, bhante”ti kho so puriso anāthapiṇḍikassa gahapatissa paṭissutvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so puriso āyasmantaṃ ānandaṃ etadavoca – “anāthapiṇḍiko, bhante, gahapati ābādhiko dukkhito bāḷhagilāno. So āyasmato ānandassa pāde sirasā vandati. Evañca vadati – ‘sādhu kira, bhante, āyasmā ānando yena anāthapiṇḍikassa gahapatissa nivesanaṃ tenupasaṅkamatu anukampaṃ upādāyā’”ti. Adhivāsesi kho āyasmā ānando tuṇhībhāvena.

Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena anāthapiṇḍikassa gahapatissa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho āyasmā ānando anāthapiṇḍikaṃ gahapatiṃ etadavoca – “kacci te, gahapati, khamanīyaṃ, kacci yāpanīyaṃ? Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṃ paññāyati, no abhikkamo”ti? “Na me, bhante, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo”ti.

“Catūhi kho, gahapati, dhammehi samannāgatassa assutavato puthujjanassa hoti uttāso, hoti chambhitattaṃ, hoti samparāyikaṃ maraṇabhayaṃ. Katamehi catūhi? Idha, gahapati, assutavā puthujjano buddhe appasādena samannāgato hoti. Tañca panassa buddhe appasādaṃ attani samanupassato hoti uttāso, hoti chambhitattaṃ, hoti samparāyikaṃ maraṇabhayaṃ.

“Puna caparaṃ, gahapati, assutavā puthujjano dhamme appasādena samannāgato hoti. Tañca panassa dhamme appasādaṃ attani samanupassato hoti uttāso, hoti chambhitattaṃ, hoti samparāyikaṃ maraṇabhayaṃ.

“Puna caparaṃ, gahapati, assutavā puthujjano saṅghe appasādena samannāgato hoti. Tañca panassa saṅghe appasādaṃ attani samanupassato hoti uttāso, hoti chambhitattaṃ, hoti samparāyikaṃ maraṇabhayaṃ.

“Puna caparaṃ, gahapati, assutavā puthujjano dussīlyena samannāgato hoti. Tañca panassa dussīlyaṃ attani samanupassato hoti uttāso, hoti chambhitattaṃ, hoti samparāyikaṃ maraṇabhayaṃ. Imehi kho, gahapati, catūhi dhammehi samannāgatassa assutavato puthujjanassa hoti uttāso, hoti chambhitattaṃ, hoti samparāyikaṃ maraṇabhayaṃ.

“Catūhi kho, gahapati, dhammehi samannāgatassa sutavato ariyasāvakassa na hoti uttāso, na hoti chambhitattaṃ, na hoti samparāyikaṃ maraṇabhayaṃ. Katamehi catūhi? Idha, gahapati, sutavā ariyasāvako buddhe aveccappasādena samannāgato hoti – itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavāti. Tañca panassa buddhe aveccappasādaṃ attani samanupassato na hoti uttāso, na hoti chambhitattaṃ, na hoti samparāyikaṃ maraṇabhayaṃ.

“Puna caparaṃ, gahapati, sutavā ariyasāvako dhamme aveccappasādena samannāgato hoti – svākkhāto bhagavatā dhammo…pe… paccattaṃ veditabbo viññūhīti. Tañca panassa dhamme aveccappasādaṃ attani samanupassato na hoti uttāso, na hoti chambhitattaṃ, na hoti samparāyikaṃ maraṇabhayaṃ.

“Puna caparaṃ, gahapati, sutavā ariyasāvako saṅghe aveccappasādena samannāgato hoti – suppaṭipanno bhagavato sāvakasaṅgho…pe… anuttaraṃ puññakkhettaṃ lokassāti. Tañca panassa saṅghe aveccappasādaṃ attani samanupassato na hoti uttāso, na hoti chambhitattaṃ, na hoti samparāyikaṃ maraṇabhayaṃ.

“Puna caparaṃ, gahapati, sutavā ariyasāvako ariyakantehi sīlehi samannāgato hoti akhaṇḍehi…pe… samādhisaṃvattanikehi. Tāni ca panassa ariyakantāni sīlāni attani samanupassato na hoti uttāso, na hoti chambhitattaṃ, na hoti samparāyikaṃ maraṇabhayaṃ. Imehi kho, gahapati, catūhi dhammehi samannāgatassa sutavato ariyasāvakassa na hoti uttāso, na hoti chambhitattaṃ, na hoti samparāyikaṃ maraṇabhayan”ti.

“Nāhaṃ, bhante ānanda, bhāyāmi. Kyāhaṃ bhāyissāmi! Ahañhi, bhante, buddhe aveccappasādena samannāgato homi – itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavāti. Dhamme…pe… saṅghe aveccappasādena samannāgato homi – suppaṭipanno bhagavato sāvakasaṅgho…pe… anuttaraṃ puññakkhettaṃ lokassāti. Yāni cimāni, bhante, bhagavatā gihisāmīcikāni sikkhāpadāni desitāni, nāhaṃ tesaṃ kiñci attani khaṇḍaṃ samanupassāmī”ti. “Lābhā te, gahapati, suladdhaṃ te, gahapati! Sotāpattiphalaṃ tayā, gahapati, byākatan”ti. Sattamaṃ.

☸---------------------------------------------------------------------

［二七］ 第七 给孤独长者（二）

一 缘起于舍卫城。

二 那时，给孤独长者生病了，感到痛苦，病情严重。

三～四 这时，给孤独长者叫来一个男子，吩咐道：

“喂，男子！你到具寿阿难那里去，到了之后，代我顶礼具寿阿难的双足，说：‘尊者！

给孤独长者生病了，感到痛苦，病情严重，他顶礼具寿阿难的双足。’又说：‘尊者！请

具寿阿难慈悲，屈尊前往给孤独长者的住处吧！’”

“好的，长者！”

那个男子回答了给孤独长者后，便前往具寿阿难的住处，到了之后，礼敬具寿阿难，坐在一边。

坐在一边的那个男子对具寿阿难说：

“尊者！给孤独长者生病了，感到痛苦，病情严重，他顶礼具寿阿难的双足。他又说：‘尊

者！请具寿阿难慈悲，屈尊前往给孤独长者的住处吧！’”

具寿阿难默然同意了。

五 于是，具寿阿难在上午时分，穿好下衣、拿着衣钵，前往给孤独长者的住处。到了之后，在准备好的座位上坐下。

坐好后，具寿阿难对给孤独长者说：

“长者！您还能忍受吗？还能维持吗？痛苦的感受是减轻了，还是加重了？能感觉到减退，还是增进？”

“尊者！我难以忍受，难以维持。剧烈的痛苦感受加重了，没有减轻；能感觉到增进，没有减退。”

六 “长者！具足四种法的未听闻（正法）的凡夫，会有恐慌、会有惊愕、会有对来世死亡的怖畏。是哪四种法

呢？

七 长者！在此，未听闻（正法）的凡夫，对佛没有净信。当他在自身中看到这对于佛的不信时，就会有恐慌、

会有惊愕、会有对来世死亡的怖畏。

长者！再者，未听闻（正法）的凡夫，对法没有净信。当他在自身中看到这对于法的不信时，就会有恐慌、会有惊愕、

会有对来世死亡的怖畏。

长者！再者，未听闻（正法）的凡夫，对僧没有净信。当他在自身中看到这对于僧的不信时，就会有恐慌、会有惊愕、

会有对来世死亡的怖畏。

长者！再者，未听闻（正法）的凡夫，具足恶戒。当他在自身中看到这恶戒时，就会有恐慌、会有惊愕、会有对来世死亡的

怖畏。

长者！具足这四种法的未听闻（正法）的凡夫，会有恐慌、会有惊愕、会有对来世死亡的怖畏。

八 长者！具足四种法的已听闻（正法）的圣弟子，没有恐慌、没有惊愕、没有对来世死亡的怖畏。是哪

四种法呢？

长者！在此，已听闻（正法）的圣弟子，对佛成就了确信不疑的净信，即：‘彼世尊是阿罗汉、正等觉、明

行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。’当他在自身中看到这对于佛的确信不疑的

净信时，就没有恐慌、没有惊愕、没有对来世死亡的怖畏。

长者！再者，已听闻（正法）的圣弟子，对法……对僧……对圣者所喜爱的戒：不毁坏、不破裂、无斑点、

无污渍、自在、为智者所称赞、不被执取的戒。当他在自身中看到这圣者所喜爱的戒时，就没有恐慌、没有惊

愕、没有对来世死亡的怖畏。

长者！具足这四种法的圣弟子，没有恐慌、没有惊愕、没有对来世死亡的怖畏。”

九 “尊者阿难！我不害怕。我为什么要害怕呢！尊者！我对佛成就了确信不疑的净信，而说：‘彼世尊

是阿罗汉、正等觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。’

对法……对僧……（同样成就了净信）。尊者！凡是世尊所教导的适合在家人的学处，我自观察未曾有丝毫毁坏。”

一〇 “长者！这是您的善利！长者！这是您的善得！长者！您已经宣告了自己证得入流果！” 第七经竟。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.3 Saraṇānivagga 百手品 (SN 55.21-30, 1017-1026)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.3.8 Paṭhamabhayaverūpasantasutta 怖畏怨仇止息之一 (SN 55.28, 1024)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Paṭhamabhayaverūpasantasuttaṃ

怖畏怨仇止息之一

1024. Sāvatthinidānaṃ.

舍卫城因缘。

Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca –

有一次，给孤独居士来到世尊的住处。到了之后，向世尊行礼，然后坐在一边。这时，世尊对坐在一边的给孤独居士说：

“yato kho, gahapati, ariyasāvakassa pañca bhayāni verāni vūpasantāni ca honti,

“居士！当圣弟子止息了五种怖畏和怨仇，

catūhi ca sotāpattiyaṅgehi samannāgato hoti,

成就了‘四种预流条件’（四预流支），

ariyo cassa ñāyo paññāya sudiṭṭho hoti suppaṭividdho,

并且用智慧善于观察、善于理解了圣道之理时，

so ākaṅkhamāno attanāva attānaṃ byākareyya –

如果他愿意，可以自己这样判断说：

‘khīṇanirayomhi khīṇatiracchānayoni [khīṇatiracchānayoniyo (sabbattha)] khīṇapettivisayo khīṇāpāyaduggativinipāto;

‘我的地狱业已灭尽，畜生道业已灭尽，饿鬼道业已灭尽，苦处、恶趣、堕落处都已灭尽；

sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”.

我已证得预流果，达到不退转的境地，决定趋向最终的正等正觉。’”

“Katamāni pañca bhayāni verāni vūpasantāni honti?

哪五种怖畏和怨仇得以止息了呢？

Yaṃ, gahapati, pāṇātipātī pāṇātipātappaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati,

① 居士！杀生的人因为杀生，在现世就会产生怖畏和怨仇，

samparāyikampi bhayaṃ veraṃ pasavati,

在来世也会产生怖畏和怨仇，

cetasikampi dukkhaṃ domanassaṃ paṭisaṃvediyati.

心中感受痛苦和忧愁。

Pāṇātipātā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti.

如果远离了杀生，这样的怖畏和怨仇就会止息。

Yaṃ, gahapati, adinnādāyī…pe…

② 居士！偷盗（不与取）的人因为偷盗，在现世就会产生怖畏和怨仇，在来世也会产生怖畏和怨仇，心中感受痛苦和忧愁。

如果远离了偷盗，这样的怖畏和怨仇就会止息。

yaṃ, gahapati, kāmesumicchācārī…pe…

③ 居士！邪淫的人因为邪淫，在现世就会产生怖畏和怨仇，在来世也会产生怖畏和怨仇，心中感受痛苦和忧愁。

如果远离了邪淫，这样的怖畏和怨仇就会止息。

yaṃ, gahapati, musāvādī…pe…

④ 居士！说谎（妄语）的人因为说谎，在现世就会产生怖畏和怨仇，在来世也会产生怖畏和怨仇，心中感受痛苦和忧愁。

如果远离了说谎，这样的怖畏和怨仇就会止息。

yaṃ, gahapati, surāmerayamajjappamādaṭṭhāyī surāmerayamajjappamādaṭṭhānappaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati,

⑤ 居士！饮酒放逸的人因为饮酒放逸，在现世就会产生怖畏和怨仇，

samparāyikampi bhayaṃ veraṃ pasavati,

在来世也会产生怖畏和怨仇，

cetasikampi dukkhaṃ domanassaṃ paṭisaṃvediyati.

心中感受痛苦和忧愁。

Surāmerayamajjappamādaṭṭhānā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti.

如果远离了饮酒放逸，这样的怖畏和怨仇就会止息。

Imāni pañca bhayāni verāni vūpasantāni honti.

这些就是五种怖畏和怨仇的止息。

“Katamehi catūhi sotāpattiyaṅgehi samannāgato hoti?

如何算是成就了‘四种预流条件’（四预流支）呢？

Idha, gahapati, ariyasāvako buddhe aveccappasādena samannāgato hoti –

居士！在这里，圣弟子对佛成就了确信不疑的清净信心（证净），他这样想：

itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavāti.

‘那位世尊是应受供养者（应供）、圆满觉悟者（正等觉）、具足智慧与德行者（明行足）、善于去向涅槃者（善逝）、了知世间者（世间解）、无上的士夫（无上士）、能调伏驾驭众生者（调御丈夫）、天界与人界的导师（天人师）、觉悟者（佛）、世间尊贵者（世尊）。’

Dhamme…pe…

对法成就了确信不疑的清净信心，他这样想：‘世尊的法是善于阐说的、可以被亲身体验的（现见）、没有时间限制的（不时）、值得来亲自看看的（来见）、能引导至涅槃的、智者应当自己去证知的。’

saṅghe…pe…

对僧团成就了确信不疑的清净信心，他这样想：‘世尊的声闻弟子众是善于行道的，世尊的声闻弟子众是正直行道的，世尊的声闻弟子众是依理行道的，世尊的声闻弟子众是和合行道的，也就是四双八辈圣者。世尊的这声闻弟子众是值得供养（应请）、值得迎接（极应请）、值得布施（应施）、值得合掌恭敬的，是世间无上的福田。’

ariyakantehi sīlehi samannāgato hoti akhaṇḍehi…pe… samādhisaṃvattanikehi.

具足圣者所称赞的戒律：‘这些戒律是不残破的、不中断的、没有斑点的、没有污渍的、能带来解脱的、被智者称赞的、不被执取的、有助于成就禅定的（能发三昧）。’

Imehi catūhi sotāpattiyaṅgehi samannāgato hoti.

这些就是成就了‘四种预流条件’（四预流支）。

“Katamo cassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho?

什么是用智慧善于观察、善于理解圣道之理呢？

Idha, gahapati, ariyasāvako paṭiccasamuppādaññeva sādhukaṃ yoniso manasi karoti –

居士！在这里，圣弟子对于缘起法，能够透彻地、如实地进行思考和专注（如理作意），他这样理解：

iti imasmiṃ sati idaṃ hoti,

‘此存在故彼存在（苦），

imassuppādā idaṃ uppajjati;

此发生故彼发生（集）；

iti imasmiṃ asati idaṃ na hoti,

此不存在故彼不存在（灭），

imassa nirodhā idaṃ nirujjhati;

此息灭故彼息灭（道）。’

yadidaṃ avijjāpaccayā saṅkhārā,

即：‘➊ 因为无明（avijjā），所以有行（saṅkhārā），

saṅkhārapaccayā viññāṇaṃ…pe…

➋ 因为行，所以有识（viññāṇa），

➌ 因为识，所以有名色，

➍ 因为名色，所以有六入，

➎ 因为六入，所以有触，

➏ 因为触，所以有受，

➐ 因为受，所以有渴爱，

➑ 因为渴爱，所以有取，

➒ 因为取，所以有存在（有），

➓ 因为存在（有），所以有生，

⓫ 因为生（jāti），所以有 ⓬ 老、死、愁、悲、苦、忧、恼的产生。

evametassa kevalassa dukkhakkhandhassa samudayo hoti.

像这样，就是这整个苦蕴（dukkha-khandha）的集起。

Avijjāya tveva asesavirāganirodhā saṅkhāranirodho…pe…

因为① 无明完全、无余地离贪、灭尽，所以行灭，

② 行灭所以识灭，

③ 识灭所以名色灭，

④ 名色灭所以六入灭，

⑤ 六入灭所以触灭，

phassanirodhā vedanānirodho,

⑥ 触灭所以受灭，

vedanānirodhā taṇhānirodho…

⑦ 受灭所以渴爱灭，

⑧ 渴爱灭所以取灭，

⑨ 取灭所以存在（有）灭，

⑩ 存在（有）灭所以生灭，

⑪ 生灭所以⑫ 老、死、愁、悲、苦、忧、恼息灭。

evametassa kevalassa dukkhakkhandhassa nirodho hoti.

像这样，就是这整个苦蕴的息灭。’

Ayamassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho

这就是用智慧善于观察、善于理解圣道之理。

“Yato kho, gahapati, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti,

居士！当圣弟子止息了这五种怖畏和怨仇，

imehi catūhi sotāpattiyaṅgehi samannāgato hoti,

成就了这‘四种预流条件’（四预流支），

ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho.

并且用智慧善于观察、善于理解了圣道之理时，

So ākaṅkhamāno attanāva attānaṃ byākareyya –

如果他愿意，就可以自己这样判断说：

‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto;

‘我的地狱业已灭尽，畜生道业已灭尽，饿鬼道业已灭尽，苦处、恶趣、堕落处都已灭尽；

sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti.

我已证得预流果，达到不退转的境地，决定趋向最终的正等正觉。’”

Aṭṭhamaṃ.

怖畏怨仇止息之一 ～百手品‧第八经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.3 Saraṇānivagga 百手品 (SN 55.21-30, 1017-1026)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.3.9 Dutiyabhayaverūpasantasutta 怖畏怨仇止息之二 (SN 55.29, 1025)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Dutiyabhayaverūpasantasuttaṃ

1025. Sāvatthinidānaṃ…pe… “yato kho, bhikkhave, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi catūhi sotāpattiyaṅgehi samannāgato hoti, ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho; so ākaṅkhamāno attanāva attānaṃ byākareyya – ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto; sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti. Navamaṃ.

☸---------------------------------------------------------------------

［二九］ 第九 怖畏怨仇止息之二

一 舍卫城因缘。

二 当时，有许多比丘来到世尊的住处。到了之后，向世尊行礼，然后坐在一边。这时，世尊对坐在一边的那些比丘们说：

三～六 “诸位比丘！对于圣弟子……乃至……（参照前一经）

七 诸位比丘！当圣弟子止息了五种怖畏和怨仇，成就了这四种预流支，用智慧善于观察圣道之理，善于通达时，如果他愿意，就可以自己这样判断说：‘我的地狱业已灭尽，畜生道业已灭尽，饿鬼趣业已灭尽，恶生、恶趣、堕落处都已灭尽，我已证得预流果，不再有堕落恶道的可能（堕法灭），决定（趣向）最终的正等正觉。’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.3 Saraṇānivagga 百手品 (SN 55.21-30, 1017-1026)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.3.10 Nandakalicchavisutta 离车 (SN 55.30, 1026)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Nandakalicchavisuttaṃ

1026. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho nandako licchavimahāmatto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho nandakaṃ licchavimahāmattaṃ bhagavā etadavoca –

“Catūhi kho, nandaka, dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo. Katamehi catūhi? Idha, nandaka, ariyasāvako buddhe aveccappasādena samannāgato hoti – itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavāti. Dhamme…pe… saṅghe…pe… ariyakantehi sīlehi samannāgato hoti akhaṇḍehi…pe… samādhisaṃvattanikehi. Imehi kho, nandaka, catūhi dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.

“Imehi ca pana, nandaka, catūhi dhammehi samannāgato ariyasāvako āyunā saṃyutto hoti dibbenapi mānusenapi; vaṇṇena saṃyutto hoti dibbenapi mānusenapi; sukhena saṃyutto hoti dibbenapi mānusenapi; yasena saṃyutto hoti dibbenapi mānusenapi; ādhipateyyena saṃyutto hoti dibbenapi mānusenapi. Taṃ kho panāhaṃ, nandaka, nāññassa samaṇassa vā brāhmaṇassa vā sutvā vadāmi. Api ca yadeva mayā sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ, tadevāhaṃ vadāmī”ti.

Evaṃ vutte aññataro puriso nandakaṃ licchavimahāmattaṃ etadavoca – “nahānakālo, bhante”ti. “Alaṃ dāni, bhaṇe, etena bāhirena nahānena. Alamidaṃ ajjhattaṃ nahānaṃ bhavissati, yadidaṃ – bhagavati pasādo”ti. Dasamaṃ.

Saraṇānivaggo tatiyo.

Tassuddānaṃ –

Mahānāmena dve vuttā, godhā ca saraṇā duve;

Duve anāthapiṇḍikā, duve verabhayena ca;

Licchavī dasamo vutto, vaggo tena pavuccatīti.

☸---------------------------------------------------------------------

［三〇］ 第十 离车

一 有一次，世尊住在毗舍离城大林的重阁讲堂。

二 当时，离车族的大臣难陀来到世尊的住处，到了之后，向世尊行礼，然后坐在一边。这时，世尊对坐在一边的离车族大臣难陀说：

“难陀！成就四种法的圣弟子，是已证得预流果，不再有堕落恶道的可能（堕法灭），决定（趣向）最终的正等正觉。是哪四种法呢？

三 难陀！在这里，圣弟子对佛成就了确信不疑的清净信心（证净），他这样想：‘那位世尊是应供、正等觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。’对法……对僧团……具足圣者所喜爱的不残破、不中断、没有斑点、没有污渍、能带来解脱、被智者称赞、不被执取、有助于成就禅定（能发三昧）的戒律。

难陀！成就这四种法的圣弟子，是已证得预流果，不再有堕落恶道的可能（堕法灭），决定（趣向）最终的正等正觉。

四 难陀！再者，成就这四种法的圣弟子，（其善业）能带来相应的善报，无论是天界的还是人间的：相应的长寿、相应的相貌（色）、相应的快乐、相应的名声（称）、相应的权势（增上力）。

五 难陀！这些不是我听其他沙门或婆罗门所说的，而是我自己知道、自己见到、自己觉悟之后才说的。”

六 这样说的时候，有一个侍从对离车族大臣难陀说——“大人！沐浴的时间到了。”

[难陀回答说：] “够了，朋友！不必进行这种外在的沐浴了。内在的沐浴就已经足够了，这就是指对世尊的确信不疑的信心。”

第三 百手品（终）

此品摄颂说：

摩诃男有二

沙陀、二百手

怖畏怨仇二

加上离车经

共计十经说此品。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.4 Puññābhisandavagga 福德润泽品 (SN 55.31-40, 1027-1036)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.4.1 Paṭhamapuññābhisandasutta 润泽之一 (SN 55.31, 1027)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Puññābhisandavaggo

1. Paṭhamapuññābhisandasuttaṃ

1027. Sāvatthinidānaṃ. “Cattārome, bhikkhave, puññābhisandā kusalābhisandā sukhassāhārā. Katame cattāro? Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti – itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavāti. Ayaṃ paṭhamo puññābhisando kusalābhisando sukhassāhāro.

“Puna caparaṃ, bhikkhave, ariyasāvako dhamme aveccappasādena samannāgato hoti – svākkhāto bhagavatā dhammo…pe… paccattaṃ veditabbo viññūhīti. Ayaṃ dutiyo puññābhisando kusalābhisando sukhassāhāro.

“Puna caparaṃ, bhikkhave, ariyasāvako saṅghe aveccappasādena samannāgato hoti – suppaṭipanno bhagavato sāvakasaṅgho…pe… anuttaraṃ puññakkhettaṃ lokassāti. Ayaṃ tatiyo puññābhisando kusalābhisando sukhassāhāro.

“Puna caparaṃ, bhikkhave, ariyasāvako ariyakantehi sīlehi samannāgato hoti akhaṇḍehi…pe… samādhisaṃvattanikehi. Ayaṃ catuttho puññābhisando kusalābhisando sukhassāhāro. Ime kho, bhikkhave, cattāro puññābhisandā kusalābhisandā sukhassāhārā”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第四 福德润泽品

［三一］ 第一 润泽（一）

一 舍卫城因缘。

二 “诸位比丘！有四种能带来福德的源泉（福德润泽）、带来善法的源泉（善润泽）、带来安乐的滋养（安乐食）。是哪四种呢？

三 诸位比丘！在这里，圣弟子对佛成就了确信不疑的清净信心（证净），他这样想：“那位世尊是应供、正等觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。”

这是第一种福德源泉、善法源泉、安乐滋养。

四 诸位比丘！再者，圣弟子对法成就了确信不疑的清净信心，他这样想：“世尊的法是善于阐说的、可以被亲身体验的（现见）、没有时间限制的（不时）、值得来亲自看看的（来见）、能引导至涅槃的、智者应当自己去证知的。”

这是第二种福德源泉、善法源泉、安乐滋养。

五 诸位比丘！再者，圣弟子对僧团成就了确信不疑的清净信心，他这样想：“世尊的声闻弟子众是善于行道的、世尊的声闻弟子众是正直行道的、世尊的声闻弟子众是依理行道的、世尊的声闻弟子众是和合行道的，也就是四双八辈圣者。世尊的这声闻弟子众是值得供养（应请）、值得迎接（极应请）、值得布施（应供养）、值得合掌恭敬的，是世间无上的福田。”

这是第三种福德源泉、善法源泉、安乐滋养。

六 诸位比丘！再者，圣弟子具足圣者所喜爱的戒律：这些戒律是不残破的、不中断的、没有斑点（不杂）的、没有污渍（不秽）的、能带来解脱的、被智者称赞的、不被执取的、有助于成就禅定的（能发三昧）。

七 诸位比丘！这是第四种福德源泉、善法源泉、安乐滋养。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.4 Puññābhisandavagga 福德润泽品 (SN 55.31-40, 1027-1036)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.4.2 Dutiyapuññābhisandasutta 润泽之二 (SN 55.32, 1028)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyapuññābhisandasuttaṃ

1028. “Cattārome, bhikkhave, puññābhisandā kusalābhisandā sukhassāhārā. Katame cattāro? Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti – itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavāti. Ayaṃ paṭhamo puññābhisando kusalābhisando sukhassāhāro.

“Puna caparaṃ, bhikkhave, ariyasāvako dhamme…pe… saṅghe…pe….

“Puna caparaṃ, bhikkhave, ariyasāvako vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato. Ayaṃ catuttho puññābhisando kusalābhisando sukhassāhāro. Ime kho, bhikkhave, cattāro puññābhisandā kusalābhisandā sukhassāhārā”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［三二］ 第二 润泽（二）

二 “诸位比丘！有四种福德源泉、善法源泉、安乐滋养。是哪四种呢？

三 诸位比丘！在这里，圣弟子对佛成就了确信不疑的清净信心，他这样想：“那位世尊是应供、正等觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。”

这是第一种福德源泉、善法源泉、安乐滋养。

四～五 诸位比丘！再者，圣弟子对法……对僧团……

六 诸位比丘！再者，圣弟子以离除了悭吝污垢的心在家生活，乐于施舍，亲手布施，喜欢舍弃，有求必应，乐于分享和布施 (dānasaṃvibhāgarato)。

这是第四种福德源泉、善法源泉、安乐滋养。

七 诸位比丘！这些就是四种福德源泉、善法源泉、安乐滋养。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.4 Puññābhisandavagga 福德润泽品 (SN 55.31-40, 1027-1036)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.4.3 Tatiyapuññābhisandasutta 润泽之三 (SN 55.33, 1029)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Tatiyapuññābhisandasuttaṃ

1029. “Cattārome, bhikkhave, puññābhisandā kusalābhisandā sukhassāhārā. Katame cattāro? Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti – itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavāti. Ayaṃ paṭhamo puññābhisando kusalābhisando sukhassāhāro.

“Puna caparaṃ, bhikkhave, ariyasāvako dhamme…pe… saṅghe…pe….

“Puna caparaṃ, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Ayaṃ catuttho puññābhisando kusalābhisando sukhassāhāro. Ime kho, bhikkhave, cattāro puññābhisandā kusalābhisandā sukhassāhārā”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

［三三］ 第三 润泽（三）

二 “诸位比丘！有四种福德源泉、善法源泉、安乐滋养。是哪四种呢？

三～五 诸位比丘！在这里，圣弟子对佛成就了确信不疑的清净信心，他这样想：“那位世尊是应供、正等觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。”

这是第一种福德源泉、善法源泉、安乐滋养。

诸位比丘！再者，圣弟子对法……对僧团……

六 具足智慧，成就了能了知生起与坏灭（udayatthagāminiyā）、圣道的、能洞察抉择（ariyāya nibbedhikāya）、能正确导向苦彻底灭尽（sammā dukkhakkhayagāminiyā）的智慧。

这是第四种福德源泉、善法源泉、安乐滋养。

七 诸位比丘！这些就是四种福德源泉、善法源泉、安乐滋养。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.4 Puññābhisandavagga 福德润泽品 (SN 55.31-40, 1027-1036)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.4.4 Paṭhamadevapadasutta 天道之一 (SN 55.34, 1030)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Paṭhamadevapadasuttaṃ

1030. Sāvatthinidānaṃ. Cattārimāni, bhikkhave, devānaṃ devapadāni avisuddhānaṃ sattānaṃ visuddhiyā apariyodātānaṃ sattānaṃ pariyodapanāya.

Katamāni cattāri? Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti – itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavāti. Idaṃ paṭhamaṃ devānaṃ devapadaṃ avisuddhānaṃ sattānaṃ visuddhiyā apariyodātānaṃ sattānaṃ pariyodapanāya.

“Puna caparaṃ, bhikkhave, ariyasāvako dhamme…pe… saṅghe…pe….

“Puna caparaṃ, bhikkhave, ariyasāvako ariyakantehi sīlehi samannāgato hoti akhaṇḍehi…pe… samādhisaṃvattanikehi. Idaṃ catutthaṃ devānaṃ devapadaṃ avisuddhānaṃ sattānaṃ visuddhiyā apariyodātānaṃ sattānaṃ pariyodapanāya. Imāni kho, bhikkhave, cattāri devānaṃ devapadāni avisuddhānaṃ sattānaṃ visuddhiyā apariyodātānaṃ sattānaṃ pariyodapanāyā”ti. Catutthaṃ.

☸---------------------------------------------------------------------

［三四］ 第四 天道（一）

一 舍卫城因缘。

二 “诸位比丘！有四种通往天界的道路（天道），能使不清净的众生得以清净，不洁白的众生得以洁白。是哪四种呢？

三 诸位比丘！在这里，圣弟子对佛成就了确信不疑的清净信心（证净），他这样想：“那位世尊是应供、正等觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。”

这是通往天界的第一条道路，能使不清净的众生得以清净，不洁白的众生得以洁白。

四～六 诸位比丘！再者，圣弟子对法……对僧团……具足圣者所喜爱的戒律：这些戒律是不残破的、不中断的、没有斑点（不杂）的、没有污渍（不秽）的、能带来解脱的、被智者称赞的、不被执取的、有助于成就禅定的（能发三昧）。

这是通往天界的第四条道路，能使不清净的众生得以清净，不洁白的众生得以洁白。

七 诸位比丘！通往天界的道路就是这四种，能使不清净的众生得以清净，不洁白的众生得以洁白。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.4 Puññābhisandavagga 福德润泽品 (SN 55.31-40, 1027-1036)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.4.5 Dutiyadevapadasutta 天道之二 (SN 55.35, 1031)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Dutiyadevapadasuttaṃ

1031. “Cattārimāni, bhikkhave, devānaṃ devapadāni avisuddhānaṃ sattānaṃ visuddhiyā apariyodātānaṃ sattānaṃ pariyodapanāya.

“Katamāni cattāri? Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti – itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavāti. So iti paṭisañcikkhati – ‘kiṃ nu kho devānaṃ devapadan’ti? So evaṃ pajānāti – ‘abyābajjhaparame khvāhaṃ etarahi deve suṇāmi. Na ca kho panāhaṃ kiñci byābādhemi tasaṃ vā thāvaraṃ vā. Addhāhaṃ devapadadhammasamannāgato viharāmī’”ti. Idaṃ paṭhamaṃ devānaṃ devapadaṃ avisuddhānaṃ sattānaṃ visuddhiyā apariyodātānaṃ sattānaṃ pariyodapanāya.

“Puna caparaṃ, bhikkhave, ariyasāvako dhamme…pe… saṅghe…pe….

“Puna caparaṃ, bhikkhave, ariyasāvako ariyakantehi sīlehi samannāgato hoti akhaṇḍehi…pe… samādhisaṃvattanikehi. So iti paṭisañcikkhati – ‘kiṃ nu kho devānaṃ devapadan’ti? So evaṃ pajānāti – ‘abyābajjhaparame khvāhaṃ etarahi deve suṇāmi. Na kho panāhaṃ kiñci byābādhemi tasaṃ vā thāvaraṃ vā. Addhāhaṃ devapadadhammasamannāgato viharāmī’ti. Idaṃ catutthaṃ devānaṃ devapadaṃ avisuddhānaṃ sattānaṃ visuddhiyā apariyodātānaṃ sattānaṃ pariyodapanāya. Imāni kho, bhikkhave, cattāri devānaṃ devapadāni avisuddhānaṃ sattānaṃ visuddhiyā apariyodātānaṃ sattānaṃ pariyodapanāyā”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

［三五］ 第五 天道（二）

二 “诸位比丘！有四种通往天界的道路，能使不清净的众生得以清净，不洁白的众生得以洁白。是哪四种呢？

三 诸位比丘！在这里，圣弟子对佛成就了确信不疑的清净信心（证净），他这样想：“那位世尊是应供、正等觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。”他这样省思：“什么是诸天的天道呢？”他这样了知：“我现在听说诸天以无害（abyābajjha - 不恼害/无恚）为最高境界。而我，对任何众生，无论是弱小的（tasaṃ - 颤抖的/有情的）还是强大的（thāvaraṃ - 不动的/强壮的），都不加以恼害。我确实是具足天道之法而住。”

这是通往天界的第一条道路，能使不清净的众生得以清净，不洁白的众生得以洁白。

四～五 诸位比丘！再者，圣弟子对法……对僧团……

六 具足圣者所喜爱的戒律：[这些戒律是不残破的、不中断的、没有斑点（不杂）的、没有污渍（不秽）的、能带来解脱的、被智者称赞的、不被执取的、]有助于成就禅定（能发三昧）。他这样省思：“什么是诸天的道路呢？”他这样了知：“我现在听说诸天以无害为最高境界。而我，对任何众生，无论是弱小的还是强大的，都不加以恼害。我确实是具足天道之法而住。”

这是通往天界的第四条道路，能使不清净的众生得以清净，不洁白的众生得以洁白。

七 诸位比丘！通往天界的道路就是这四种，能使不清净的众生得以清净，不洁白的众生得以洁白。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.4 Puññābhisandavagga 福德润泽品 (SN 55.31-40, 1027-1036)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.4.6 Devasabhāgatasutta 朋辈 (SN 55.36, 1032)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Devasabhāgasuttaṃ

1032. “Catūhi, bhikkhave, dhammehi samannāgataṃ attamanā devā sabhāgataṃ kathenti. Katamehi catūhi? Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti – itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavāti. Yā tā devatā buddhe aveccappasādena samannāgatā ito cutā tatrūpapannā tāsaṃ evaṃ hoti – ‘yathārūpena kho mayaṃ buddhe aveccappasādena samannāgatā tato cutā idhūpapannā, ariyasāvakopi tathārūpena buddhe aveccappasādena samannāgato ehīti devānaṃ santike’”ti.

“Puna caparaṃ, bhikkhave, ariyasāvako dhamme…pe… saṅghe…pe… ariyakantehi sīlehi samannāgato hoti akhaṇḍehi…pe… samādhisaṃvattanikehi. Yā tā devatā ariyakantehi sīlehi samannāgatā ito cutā tatrūpapannā tāsaṃ evaṃ hoti – ‘yathārūpehi kho mayaṃ ariyakantehi sīlehi samannāgatā tato cutā idhūpapannā, ariyasāvakopi tathārūpehi ariyakantehi sīlehi samannāgato ehīti devānaṃ santike’ti. Imehi kho, bhikkhave, catūhi dhammehi samannāgataṃ attamanā devā sabhāgataṃ kathentī”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［三六］ 第六 朋辈

二 诸位比丘！如果有人成就了四种法，诸天会欢喜地称他为同伴（朋辈）。是哪四种呢？

三 诸位比丘！在这里，圣弟子对佛成就了确信不疑的清净信心（证净），他这样想：“那位世尊是应供、正等觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。”那些先前具足对佛不坏净信、从人间（或其他地方ito）死去而投生到天界（tatrūpapannā）的天人们，会这样想：‘我们正是因为具足了对佛的不坏净信，才从那里死去，投生到这里。这位圣弟子也同样具足了对佛的不坏净信，（愿他将来也）来到我们天人这里吧！’

四～五 诸位比丘！再者，（圣弟子）对法……对僧团……（具足不坏净信，天人们也会同样欢迎）

六 （圣弟子）具足圣者所喜爱的[不残破、不中断、没有斑点（不杂）的、没有污渍（不秽）的、能带来解脱的、被智者称赞的、不被执取的、]有助于成就禅定（能发三昧）的戒律。那些先前具足圣者所喜爱的戒律、从人间（或其他地方）死去而投生到天界的天人们，会这样想：‘我们正是因为具足了圣者所喜爱的戒律，才从那里死去，投生到这里。这位圣弟子也同样具足了圣者所喜爱的戒律，（愿他将来也）来到我们天人这里吧！’

七 诸位比丘！成就这四种法的人，诸天会欢喜地称他为同伴（朋辈）。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.4 Puññābhisandavagga 福德润泽品 (SN 55.31-40, 1027-1036)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.4.7 Mahānāmasutta 摩诃男 (SN 55.37, 1033)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Mahānāmasuttaṃ

1033. Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo sakko bhagavantaṃ etadavoca –

“Kittāvatā nu kho, bhante, upāsako hotī”ti? “Yato kho, mahānāma, buddhaṃ saraṇaṃ gato hoti, dhammaṃ saraṇaṃ gato hoti, saṅghaṃ saraṇaṃ gato hoti – ettāvatā kho, mahānāma, upāsako hotī”ti.

“Kittāvatā pana, bhante, upāsako sīlasampanno hotī”ti? “Yato kho, mahānāma, upāsako pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjappamādaṭṭhānā paṭivirato hoti, – ettāvatā kho, mahānāma, upāsako sīlasampanno hotī”ti.

“Kittāvatā pana, bhante, upāsako saddhāsampanno hotī”ti? “Idha, mahānāma, upāsako saddho hoti, saddahati tathāgatassa bodhiṃ – itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavāti. Ettāvatā kho, mahānāma, upāsako saddhāsampanno hotī”ti.

“Kittāvatā pana, bhante, upāsako cāgasampanno hotī”ti? “Idha, mahānāma, upāsako vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato – ettāvatā kho, mahānāma, upāsako cāgasampanno hotī”ti.

“Kittāvatā pana, bhante, upāsako paññāsampanno hotī”ti? “Idha, mahānāma, upāsako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā – ettāvatā kho, mahānāma, upāsako paññāsampanno hotī”ti. Sattamaṃ.

☸---------------------------------------------------------------------

［三七］ 第七 摩诃男

一 一时，世尊住在释迦族的迦毗罗卫城尼拘律园。

二 这时，释迦族的摩诃男来到世尊的住处。到了之后，向世尊行礼，然后坐在一边。坐在一边的释迦族摩诃男对世尊说：

三 “大德！怎样才算是优婆塞（在家男弟子）呢？”

“摩诃男！因为皈依佛、皈依法、皈依僧伽，摩诃男！这样就是优婆塞。”

四 “大德！怎样算是优婆塞戒律具足呢？”

“摩诃男！优婆塞因为远离杀生、远离不与取（偷盗）、远离邪淫、远离妄语、远离饮酒导致放逸，摩诃男！这样就是优婆塞戒律具足。”

五 “大德！怎样算是优婆塞信心具足呢？”

“摩诃男！在这里，有信心的优婆塞，相信如来的菩提（觉悟），即：‘这位世尊是阿罗汉、正等觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。’摩诃男！这样就是优婆塞信心具足。”

六 “大德！怎样算是优婆塞布施具足呢？”

“摩诃男！在这里，有优婆塞以远离悭吝污垢之心住在家中，乐于布施、亲手布施、喜好舍弃、有求必应、乐于分配和分享布施。摩诃男！这样就是优婆塞布施具足。”

七 “大德！怎样算是优婆塞智慧具足呢？”

“摩诃男！在这里，有优婆塞具足智慧，拥有通达事物生起与息灭的智慧，这是神圣的、决断性的，能正确地导向苦的彻底止息。摩诃男！这样就是优婆塞智慧具足。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.4 Puññābhisandavagga 福德润泽品 (SN 55.31-40, 1027-1036)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.4.8 Vassasutta 雨 (SN 55.38, 1034)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Vassasuttaṃ

1034. “Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṃ udakaṃ yathāninnaṃ pavattamānaṃ pabbatakandarapadarasākhā paripūreti, pabbatakandarapadarasākhā paripūrā kusobbhe paripūrenti, kusobbhā paripūrā mahāsobbhe paripūrenti, mahāsobbhā paripūrā kunnadiyo paripūrenti, kunnadiyo paripūrā mahānadiyo paripūrenti, mahānadiyo paripūrā mahāsamuddaṃ [mahāsamuddasāgaraṃ (sabbattha) saṃ. ni. 4.70] paripūrenti; evameva kho, bhikkhave, ariyasāvakassa yo ca buddhe aveccappasādo, yo ca dhamme aveccappasādo, yo ca saṅghe aveccappasādo, yāni ca ariyakantāni sīlāni – ime dhammā sandamānā pāraṃ gantvā āsavānaṃ khayāya saṃvattantī”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［三八］ 第八 雨

二 “诸比丘！譬如山上下大雨时，水流向低处，依次充满山洞、沟壑、溪谷；山洞、沟壑、溪谷满了就充满小池塘；小池塘满了就充满大湖泊；大湖泊满了就充满小河；小河满了就充满大河；大河满了就充满大海。

三 诸比丘！同样地，圣弟子对佛的不动摇净信、对法的不动摇净信、对僧伽的不动摇净信，以及圣者所喜爱的戒律——这些法汇流在一起，流向彼岸，有助于诸漏的灭尽。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.4 Puññābhisandavagga 福德润泽品 (SN 55.31-40, 1027-1036)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.4.9 Kāḷigodhasutta 沙陀 (SN 55.39, 1035)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Kāḷigodhasuttaṃ

1035. Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena kāḷigodhāya sākiyāniyā nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho kāḷigodhā sākiyānī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho kāḷigodhaṃ sākiyāniṃ bhagavā etadavoca –

“Catūhi kho, godhe, dhammehi samannāgatā ariyasāvikā sotāpannā hoti avinipātadhammā niyatā sambodhiparāyaṇā. Katamehi catūhi? Idha, godhe, ariyasāvikā buddhe aveccappasādena samannāgatā hoti – itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavāti. Dhamme…pe… saṅghe…pe… vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgā payatapāṇinī [payatapāṇī (sabbattha) 3.30 moggallānasuttaṃ oloketabbaṃ] vossaggaratā yācayogā dānasaṃvibhāgaratā. Imehi kho, godhe, catūhi dhammehi samannāgatā ariyasāvikā sotāpannā hoti avinipātadhammā niyatā sambodhiparāyaṇā”ti.

“Yānimāni, bhante, bhagavatā cattāri sotāpattiyaṅgāni desitāni, saṃvijjante te dhammā mayi, ahañca tesu dhammesu sandissāmi. Ahañhi, bhante, buddhe aveccappasādena samannāgatā – itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavāti. Dhamme…pe… saṅghe…pe… yaṃ kho pana kiñci kule deyyadhammaṃ sabbaṃ taṃ appaṭivibhattaṃ sīlavantehi kalyāṇadhammehī”ti. “Lābhā te, godhe, suladdhaṃ te, godhe! Sotāpattiphalaṃ tayā, godhe, byākatan”ti. Navamaṃ.

☸---------------------------------------------------------------------

［三九］ 第九 沙陀

一 一时，世尊住在释迦族的迦毗罗卫城尼拘律园。

二 这时，世尊在上午时分，穿好下衣，拿着衣钵，前往释迦族女沙陀的住所。到了之后，在准备好的座位上坐下。

三 这时，释迦族女沙陀来到世尊的住处。到了之后，向世尊行礼，然后坐在一边。这时世尊对坐在一边的释迦族女沙陀说：

“沙陀！成就四种法的圣女弟子，就是预流，不堕恶趣，必定趣向正等觉。是哪四种法呢？

四 沙陀！在这里，有圣女弟子，对佛成就不动摇的净信，即：‘这位世尊是阿罗汉、正等觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。’对法……对僧伽……以远离悭吝污垢之心住在家中，乐于布施、亲手布施、喜好舍弃、有求必应、乐于分配和分享布施。

沙陀！成就这四种法的圣女弟子，就是预流，不堕恶趣，必定趣向正等觉。”

五 “大德！世尊所说的这四种预流支的法，我自身就具备，我正是在这些法之中。大德！我对佛成就不动摇的净信，即：‘这位世尊是阿罗汉、正等觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。’对法……对僧伽……而且家中任何应施舍的财物，全部都毫无保留地与具足戒律、具足善法的人分享。”

六 “沙陀！你有善利！沙陀！你获得了善利！沙陀！你已宣告证得预流果！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.4 Puññābhisandavagga 福德润泽品 (SN 55.31-40, 1027-1036)”

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【经名】 11.4.10 Nandiyasakkasutta 难提 (SN 55.40, 1036)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Nandiyasakkasuttaṃ

1036. Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Atha kho nandiyo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho nandiyo sakko bhagavantaṃ etadavoca – “yasseva nu kho, bhante, ariyasāvakassa cattāri sotāpattiyaṅgāni sabbena sabbaṃ sabbathā sabbaṃ natthi sveva nu kho, bhante, ariyasāvako pamādavihārī”ti.

“‘Yassa kho, nandiya, cattāri sotāpattiyaṅgāni sabbena sabbaṃ sabbathā sabbaṃ natthi tamahaṃ bāhiro puthujjanapakkhe ṭhito’ti vadāmi. Api ca, nandiya, yathā ariyasāvako pamādavihārī ceva hoti, appamādavihārī ca taṃ suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti. “Evaṃ, bhante”ti kho nandiyo sakko bhagavato paccassosi. Bhagavā etadavoca –

“Kathañca, nandiya, ariyasāvako pamādavihārī hoti? Idha nandiya, ariyasāvako buddhe aveccappasādena samannāgato hoti – itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavāti. So tena buddhe aveccappasādena santuṭṭho na uttari vāyamati divā pavivekāya, rattiṃ paṭisallānāya. Tassa evaṃ pamattassa viharato pāmojjaṃ na hoti. Pāmojje asati, pīti na hoti. Pītiyā asati, passaddhi na hoti. Passaddhiyā asati, dukkhaṃ viharati. Dukkhino cittaṃ na samādhiyati. Asamāhite citte dhammā na pātubhavanti. Dhammānaṃ apātubhāvā pamādavihārī tveva saṅkhyaṃ gacchati.

“Puna caparaṃ, nandiya, ariyasāvako dhamme…pe… saṅghe…pe… ariyakantehi sīlehi samannāgato hoti akhaṇḍehi…pe… samādhisaṃvattanikehi. So tehi ariyakantehi sīlehi santuṭṭho na uttari vāyamati divā pavivekāya rattiṃ paṭisallānāya. Tassa evaṃ pamattassa viharato pāmojjaṃ na hoti. Pāmojje asati, pīti na hoti. Pītiyā asati, passaddhi na hoti. Passaddhiyā asati, dukkhaṃ viharati. Dukkhino cittaṃ na samādhiyati. Asamāhite citte dhammā na pātubhavanti. Dhammānaṃ apātubhāvā pamādavihārī tveva saṅkhyaṃ gacchati. Evaṃ kho, nandiya, ariyasāvako pamādavihārī hoti.

“Kathañca, nandiya, ariyasāvako appamādavihārī hoti? Idha, nandiya, ariyasāvako buddhe aveccappasādena samannāgato hoti – itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavāti. So tena buddhe aveccappasādena asantuṭṭho uttari vāyamati divā pavivekāya rattiṃ paṭisallānāya. Tassa evaṃ appamattassa viharato pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vediyati. Sukhino cittaṃ samādhiyati. Samāhite citte dhammā pātubhavanti. Dhammānaṃ pātubhāvā appamādavihārī tveva saṅkhyaṃ gacchati.

“Puna caparaṃ, nandiya, ariyasāvako dhamme…pe… saṅghe…pe… ariyakantehi sīlehi samannāgato hoti akhaṇḍehi…pe… samādhisaṃvattanikehi. So tehi ariyakantehi sīlehi asantuṭṭho uttari vāyamati divā pavivekāya rattiṃ paṭisallānāya. Tassa evaṃ appamattassa viharato pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vediyati. Sukhino cittaṃ samādhiyati. Samāhite citte dhammā pātubhavanti. Dhammānaṃ pātubhāvā appamādavihārī tveva saṅkhyaṃ gacchati. Evaṃ kho, nandiya, ariyasāvako appamādavihārī hotī”ti. Dasamaṃ.

Puññābhisandavaggo catuttho.

Tassuddānaṃ –

Abhisandā tayo vuttā, duve devapadāni ca;

Sabhāgataṃ mahānāmo, vassaṃ kāḷī ca nandiyāti.

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［四〇］ 第十 难提

一 一时，世尊住在释迦族的迦毗罗卫城尼拘律园。

二 这时，释迦族的难提来到世尊的住处。到了之后，向世尊行礼，然后坐在一边。坐在一边的释迦族难提对世尊说：

三 “大德！如果一位圣弟子完全、彻底、在一切方面都不具备四种预流支，那么这位圣弟子是不是就称为住在放逸中呢？”

“难提！对于完全、彻底、在一切方面都不具备四种预流支的人，我称他为外道的、属于凡夫一类的人。

四 难提！关于圣弟子如何是住在放逸中，以及如何是住在不放逸中，你且听好，仔细思考，我将要说。”

“是的，大德！”

释迦族的难提回答世尊。世尊这样说：

五 “难提！怎样是圣弟子住在放逸中呢？

难提！在这里，有圣弟子对佛成就不动摇的净信，即：‘这位世尊是阿罗汉、正等觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。’他对这（已有的）对佛的不动摇净信感到满足，不再进一步努力于白天的独处禅修、夜晚的静处禅思。像这样放逸地住着，他就没有喜悦；没有喜悦，就没有大喜；没有大喜，就没有轻安；没有轻安，就住在苦中；内心痛苦，心就不能得定；心不得定，诸法（指善法、道果等）就不会显现。因为诸法不显现，他就被算作是住在放逸中的人。

难提！再者，圣弟子对法……对僧伽……具足圣者所喜爱的戒律，这些戒律是无缺损的……能导向禅定。他对这圣者所喜爱的戒律感到满足，不再进一步努力于白天的独处禅修、夜晚的静处禅思。像这样放逸地住着，他就没有喜悦；没有喜悦，就没有大喜；没有大喜，就没有轻安；没有轻安，就住在苦中；内心痛苦，心就不能得定；心不得定，诸法就不会显现。因为诸法不显现，他就被算作是住在放逸中的人。难提！像这样，圣弟子就是住在放逸中。

六 难提！怎样是圣弟子住在不放逸中呢？

难提！在这里，有圣弟子对佛成就不动摇的净信，即：‘这位世尊是阿罗汉、正等觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。’他对这（已有的）对佛的不动摇净信不感到满足，进一步努力于白天的独处禅修、夜晚的静处禅思。像这样不放逸地住着，他内心生起喜悦；有了喜悦，就生起大喜；心意有大喜时身体就轻安；身体轻安者就感受乐；有乐者心就得定；心已得定，诸法就显现。因为诸法显现，他就被算作是住在不放逸中的人。

难提！再者，圣弟子对法……对僧伽……具足圣者所喜爱的戒律，这些戒律是无缺损的……能导向禅定。他对这圣者所喜爱的戒律不感到满足，进一步努力于白天的独处禅修、夜晚的静处禅思。像这样不放逸地住着，他内心生起喜悦，有了喜悦，就生起大喜；心意有大喜时身体就轻安；身体轻安者就感受乐；有乐者心就得定；心已得定，诸法就显现。因为诸法显现，他就被算作是住在不放逸中的人。

难提！像这样，圣弟子就是住在不放逸中。”

第四 福德润泽品（完）

摄颂曰：

三种润泽，二种天道，同伴（朋辈）摩诃男，雨、沙陀、难提。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.5 Sagāthakapuññābhisandavagga 有偈福德润泽品 (SN 55.41-50, 1037-1046)”

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【经名】 11.5.1 Paṭhamaabhisandasutta 润泽之一 (SN 55.41, 1037)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Sagāthakapuññābhisandavaggo

1. Paṭhamaabhisandasuttaṃ

1037. “Cattārome, bhikkhave, puññābhisandā, kusalābhisandā, sukhassāhārā. Katame cattāro? Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti – itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavāti. Ayaṃ paṭhamo puññābhisando, kusalābhisando, sukhassāhāro.

“Puna caparaṃ, bhikkhave, ariyasāvako dhamme…pe… saṅghe…pe….

“Puna caparaṃ, bhikkhave, ariyasāvako ariyakantehi sīlehi samannāgato hoti akhaṇḍehi…pe… samādhisaṃvattanikehi. Ayaṃ catuttho puññābhisando, kusalābhisando, sukhassāhāro. Ime kho, bhikkhave, cattāro puññābhisandā, kusalābhisandā, sukhassāhārā.

“Imehi kho, bhikkhave, catūhi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṃ puññassa pamāṇaṃ gaṇetuṃ – ‘ettako puññābhisando, kusalābhisando, sukhassāhāro’ti. Atha kho asaṅkhyeyyo appameyyo mahāpuññakkhandho tveva saṅkhyaṃ gacchati.

“Seyyathāpi, bhikkhave, mahāsamudde na sukaraṃ udakassa pamāṇaṃ gaṇetuṃ – ‘ettakāni udakāḷhakānī’ti vā ‘ettakāni udakāḷhakasatānī’ti vā ‘ettakāni udakāḷhakasahassānī’ti vā ‘ettakāni udakāḷhakasatasahassānī’ti vāti. Atha kho asaṅkhyeyyo appameyyo mahāudakakkhandho tveva saṅkhyaṃ gacchati. Evameva kho, bhikkhave, imehi catūhi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṃ puññassa pamāṇaṃ gaṇetuṃ – ‘ettako puññābhisando, kusalābhisando, sukhassāhāro’ti. Atha kho asaṅkhyeyyo appameyyo mahāpuññakkhandho tveva saṅkhyaṃ gacchatī”ti.

Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

“Mahodadhiṃ aparimitaṃ mahāsaraṃ,

Bahubheravaṃ ratanagaṇānamālayaṃ;

Najjo yathā naragaṇasaṅghasevitā,

Puthū savantī upayanti sāgaraṃ.

“Evaṃ naraṃ annapānavatthadadaṃ,

Seyyāni paccattharaṇassa [sajjattharaṇassa (sī. syā. kaṃ. pī.)] dāyakaṃ;

Puññassa dhārā upayanti paṇḍitaṃ,

Najjo yathā vārivahāva sāgaran”ti. paṭhamaṃ;

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第五 有偈福德润泽品

［四一］ 第一 润泽（一）

二 “诸比丘！有四种福德之流、善法之流、安乐的滋养。是哪四种呢？

三 诸比丘！在这里，有圣弟子对佛成就不动摇的净信，即：‘这位世尊是阿罗汉、正等觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。’这是第一种福德之流、善法之流、安乐的滋养。

诸比丘！再者，圣弟子对法……对僧伽……具足圣者所喜爱的戒律，这些戒律是无缺损的……能导向禅定。这是第四种福德之流、善法之流、安乐的滋养。

诸比丘！这就是四种福德之流、善法之流、安乐的滋养。

四 诸比丘！对于成就了这四种福德之流、善法之流的圣弟子，要估量其福德是困难的：‘有这么多的福德之流、善法之流、安乐的滋养。’不如说，这只能算作是不可数、不可量的巨大福德之蕴。

五 诸比丘！譬如要估量大海的水量，说：‘有这么多阿罗迦（容量单位）的水’或‘有这么多百阿罗迦的水’或‘有这么多千阿罗迦的水’或‘有这么多十万阿罗迦的水’，这是困难的。不如说，这只能算作是不可数、不可量的巨大水量之蕴。同样地，诸比丘！对于成就了这四种福德之流、善法之流的圣弟子，要估量其福德：‘有这么多的福德之流、善法之流、安乐的滋养’，这是困难的。不如说，这只能算作是不可数、不可量的巨大福德之蕴。”

六 世尊说了这番话。善逝说了这些后，导师接着又说道：

大海无量无边际，

巨湖蕴宝亦藏险；

如同众人所依止，

众多河流奔涌汇入海。

如是之人施饮食，

布施衣服与卧具，

福德之流涌向此智者，

如同河川奔流入大海。

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☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.5 Sagāthakapuññābhisandavagga 有偈福德润泽品 (SN 55.41-50, 1037-1046)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.5.2 Dutiyaabhisandasutta 润泽之二 (SN 55.42, 1038)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyaabhisandasuttaṃ

1038. “Cattārome, bhikkhave, puññābhisandā, kusalābhisandā, sukhassāhārā. Katame cattāro? Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti – itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavāti. Ayaṃ paṭhamo puññābhisando kusalābhisando sukhassāhāro.

“Puna caparaṃ, bhikkhave, ariyasāvako dhamme…pe… saṅghe…pe….

“Puna caparaṃ, bhikkhave, ariyasāvako vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato. Ayaṃ catuttho puññābhisando kusalābhisando sukhassāhāro. Ime kho, bhikkhave, cattāro puññābhisandā, kusalābhisandā, sukhassāhārā.

“Imehi kho, bhikkhave, catūhi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṃ puññassa pamāṇaṃ gaṇetuṃ – ‘ettako puññābhisando, kusalābhisando, sukhassāhāro’ti. Atha kho asaṅkhyeyyo appameyyo mahāpuññakkhandho tveva saṅkhyaṃ gacchati.

“Seyyathāpi, bhikkhave, yatthimā mahānadiyo saṃsandanti samenti, seyyathidaṃ – gaṅgā, yamunā, aciravatī, sarabhū, mahī, tattha na sukaraṃ udakassa pamāṇaṃ gaṇetuṃ – ‘ettakāni udakāḷhakānī’ti vā ‘ettakāni udakāḷhakasatānī’ti vā ‘ettakāni udakāḷhakasahassānī’ti vā ‘ettakāni udakāḷhakasatasahassānī’ti vāti. Atha kho asaṅkhyeyyo appameyyo mahāudakakkhandho tveva saṅkhyaṃ gacchati. Evameva kho, bhikkhave, imehi catūhi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṃ puññassa pamāṇaṃ gaṇetuṃ – ‘ettako puññābhisando, kusalābhisando, sukhassāhāro’ti. Atha kho asaṅkhyeyyo appameyyo mahāpuññakkhandho tveva saṅkhyaṃ gacchatī”ti. Idamavoca bhagavā…pe… satthā –

“Mahodadhiṃ aparimitaṃ mahāsaraṃ,

Bahubheravaṃ ratanagaṇānamālayaṃ;

Najjo yathā naragaṇasaṅghasevitā,

Puthū savantī upayanti sāgaraṃ.

“Evaṃ naraṃ annapānavatthadadaṃ,

Seyyāni paccattharaṇassa dāyakaṃ;

Puññassa dhārā upayanti paṇḍitaṃ,

Najjo yathā vārivahāva sāgaran”ti. dutiyaṃ;

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［四二］ 第二 润泽（二）

二 “诸比丘！有四种福德之流、善法之流、安乐的滋养。是哪四种呢？

三 诸比丘！在这里，有圣弟子对佛成就不动摇的净信，即：‘这位世尊是阿罗汉、正等觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。’这是第一种福德之流、善法之流、安乐的滋养。

诸比丘！再者，圣弟子对法……对僧伽……以远离悭吝污垢之心住在家中，乐于布施、亲手布施、喜好舍弃、有求必应、乐于分配和分享布施。这是第四种福德之流、善法之流、安乐的滋养。

诸比丘！这就是四种福德之流、善法之流、安乐的滋养。

四 诸比丘！对于成就了这四种福德之流、善法之流的圣弟子，要估量其福德是困难的：‘有这么多的福德之流、善法之流、安乐的滋养。’不如说，这只能算作是不可数、不可量的巨大福德之蕴。

五 诸比丘！譬如那些大河汇流交汇的地方，即：恒河、亚穆纳河、阿奇罗瓦提河、萨罗布河、马希河。在那里要估量其水量，说：‘有这么多阿罗迦（容量单位）的水’或‘有这么多百阿罗迦的水’或‘有这么多千阿罗迦的水’或‘有这么多十万阿罗迦的水’，这是困难的。不如说，这只能算作是不可数、不可量的巨大水量之蕴。同样地，诸比丘！对于成就了这四种福德之流、善法之流的圣弟子，要估量其福德：‘有这么多的福德之流、善法之流、安乐的滋养’，这是困难的。不如说，这只能算作是不可数、不可量的巨大福德之蕴。”

六 世尊说了这番话。善逝说了这些后，导师接着又说道：

大海无量无边际，

巨湖蕴宝亦藏险；

如同众人所依止，

众多河流奔涌汇入海。

如是之人施饮食，

布施衣服与卧具，

福德之流涌向此智者，

如同河川奔流入大海。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.5 Sagāthakapuññābhisandavagga 有偈福德润泽品 (SN 55.41-50, 1037-1046)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.5.3 Tatiyaabhisandasutta 润泽之三 (SN 55.43, 1039)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Tatiyaabhisandasuttaṃ

1039. “Cattārome, bhikkhave, puññābhisandā, kusalābhisandā, sukhassāhārā. Katame cattāro? Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti – itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavāti. Ayaṃ paṭhamo puññābhisando, kusalābhisando, sukhassāhāro.

“Puna caparaṃ, bhikkhave, ariyasāvako dhamme…pe… saṅghe…pe….

“Puna caparaṃ, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Ayaṃ catuttho puññābhisando kusalābhisando sukhassāhāro. Ime kho, bhikkhave, cattāro puññābhisandā kusalābhisandā sukhassāhārā.

“Imehi kho, bhikkhave, catūhi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṃ puññassa pamāṇaṃ gaṇetuṃ – ‘ettako puññābhisando, kusalābhisando, sukhassāhāro’ti. Atha kho asaṅkhyeyyo appameyyo mahāpuññakkhandho tveva saṅkhyaṃ gacchatī”ti. Idamavoca bhagavā…pe… satthā –

“Yo puññakāmo kusale patiṭṭhito,

Bhāveti maggaṃ amatassa pattiyā;

So dhammasārādhigamo khaye rato,

Na vedhati maccurājāgamanasmin”ti [maccurājāgamissatīti (sī. pī.), maccujarākampisminti (ka.)]. tatiyaṃ;

☸---------------------------------------------------------------------

［四三］ 第三 润泽（三）

二 “诸比丘！有四种福德之流、善法之流、安乐的滋养。是哪四种呢？

三 诸比丘！在这里，有圣弟子对佛……对法……对僧伽……具足智慧，拥有了知生灭、神圣的、决断性的、能正确导向苦彻底止息的智慧。这是第四种福德之流、善法之流、安乐的滋养。

诸比丘！这就是四种福德之流、善法之流、安乐的滋养。

四 诸比丘！对于成就了这四种福德之流、善法之流的圣弟子，要估量其福德：‘有这么多的福德之流、善法之流、安乐的滋养’，这是困难的。不如说，这只能算作是不可数、不可量的巨大福德之蕴。”

五 世尊说了这番话。善逝说了这些后，导师接着又说道：

希求福德者，应立足善法，

为证不死境，培育解脱道。

此人得法髓，乐于诸漏尽，

死王来临时，他无所畏惧。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.5 Sagāthakapuññābhisandavagga 有偈福德润泽品 (SN 55.41-50, 1037-1046)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.5.4 Paṭhamamahaddhanasutta 大宝之一 (SN 55.44, 1040)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Paṭhamamahaddhanasuttaṃ

1040. “Catūhi, bhikkhave, dhammehi samannāgato ariyasāvako ‘aḍḍho mahaddhano mahābhogo’ti [mahābhogo mahāyasoti (syā. pī. ka.)] vuccati.

“Katamehi catūhi? Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti – itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavāti; dhamme…pe… saṅghe…pe… ariyakantehi sīlehi samannāgato hoti akhaṇḍehi…pe… samādhisaṃvattanikehi. Imehi kho, bhikkhave, catūhi dhammehi samannāgato ariyasāvako ‘aḍḍho mahaddhano mahābhogo’ti vuccatī”ti. Catutthaṃ.

☸---------------------------------------------------------------------

［四四］ 第四 大财富之一

二 “诸比丘！成就四种法的圣弟子，被称为富有的、大财富的、大受用的。是哪四种法呢？

三 诸比丘！在这里，有圣弟子对佛具足不动摇的净信——‘这位世尊是阿罗汉、正等觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。’

对法具足不动摇的净信——‘法是世尊善说的：当生可见、无时间性、欢迎来看、能导向（涅槃）、智者各自证知。’

对僧伽具足不动摇的净信——‘世尊的弟子僧团是善行道的、是正直行道的、是如理行道的、是正当行道的，也即是四双八辈圣者。世尊的这弟子僧团，是应供养者、应热情招待者、应布施者、应合掌礼敬者，是世间无上的福田。’

具足圣者所喜爱的戒律——这些戒律是无缺损的、无瑕疵的、无斑点的、无污渍的、带来自由的、为智者所称赞的、不被执取的、能导向禅定的。

四 诸比丘！成就这四种法的圣弟子，被称为富有的、大财富的、大受用的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.5 Sagāthakapuññābhisandavagga 有偈福德润泽品 (SN 55.41-50, 1037-1046)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.5.5 Dutiyamahaddhanasutta 大宝之二 (SN 55.45, 1041)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Dutiyamahaddhanasuttaṃ

1041. “Catūhi, bhikkhave, dhammehi samannāgato ariyasāvako ‘aḍḍho mahaddhano mahābhogo mahāyaso’ti vuccati.

“Katamehi catūhi? Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti – itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavāti. Dhamme…pe… saṅghe…pe… ariyakantehi sīlehi samannāgato hoti akhaṇḍehi…pe… samādhisaṃvattanikehi. Imehi kho, bhikkhave, catūhi dhammehi samannāgato ariyasāvako ‘aḍḍho mahaddhano mahābhogo mahāyaso’ti vuccatī”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

［四五］ 第五 大财富之二

（本经与前经内容相同。）

二 “诸比丘！成就四种法的圣弟子，被称为富有的、大财富的、大受用的、大名声的。是哪四种法呢？

三 诸比丘！在这里，有圣弟子对佛具足不动摇的净信——‘这位世尊是阿罗汉、正等觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。’

对法具足不动摇的净信——‘法是世尊善说的：当生可见、无时间性、欢迎来看、能导向（涅槃）、智者各自证知。’

对僧伽具足不动摇的净信——‘世尊的弟子僧团是善行道的、是正直行道的、是如理行道的、是正当行道的，也即是四双八辈圣者。世尊的这弟子僧团，是应供养者、应热情招待者、应布施者、应合掌礼敬者，是世间无上的福田。’

具足圣者所喜爱的戒律——这些戒律是无缺损的、无瑕疵的、无斑点的、无污渍的、带来自由的、为智者所称赞的、不被执取的、能导向禅定的。

四 诸比丘！成就这四种法的圣弟子，被称为富有的、大财富的、大受用的、大名声的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.5 Sagāthakapuññābhisandavagga 有偈福德润泽品 (SN 55.41-50, 1037-1046)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.5.6 Suddhakasutta 比丘 (SN 55.46, 1042)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Suddhakasuttaṃ

1042. “Catūhi, bhikkhave, dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.

“Katamehi catūhi? Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti – itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavāti. Dhamme…pe… saṅghe…pe… ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṃvattanikehi. Imehi kho, bhikkhave, catūhi dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［四六］ 第六 比丘

二 “诸比丘！成就四种法的圣弟子，就是预流，不堕恶趣，必定趣向正等觉。是哪四种法呢？

三 诸比丘！在这里，有圣弟子对佛成就不动摇的净信……对法……对僧伽……具足圣者所喜爱的戒律，这些戒律是无缺损的……能导向禅定的。

四 诸比丘！成就这四种法的圣弟子，就是预流，不堕恶趣，必定趣向正等觉。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.5 Sagāthakapuññābhisandavagga 有偈福德润泽品 (SN 55.41-50, 1037-1046)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.5.7 Nandiyasutta 难提 (SN 55.47, 1043)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Nandiyasuttaṃ

1043. Kapilavatthunidānaṃ. Ekamantaṃ nisinnaṃ kho nandiyaṃ sakkaṃ bhagavā etadavoca – “catūhi kho, nandiya, dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo”.

“Katamehi catūhi? Idha, nandiya, ariyasāvako buddhe aveccappasādena samannāgato hoti – itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavāti. Dhamme…pe… saṅghe…pe… ariyakantehi sīlehi samannāgato hoti akhaṇḍehi…pe… samādhisaṃvattanikehi. Imehi kho, nandiya, catūhi dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo”ti. Sattamaṃ.

☸---------------------------------------------------------------------

［四七］ 第七 难提

一 （发生在）迦毗罗卫城的记事。

二 世尊对坐在一边的释迦族难提说：

“难提！成就四种法的圣弟子，就是预流，不堕恶趣，必定趣向正等觉。是哪四种法呢？

三 难提！在这里，有圣弟子对佛成就不动摇的净信……对法……对僧伽……具足圣者所喜爱的戒律，这些戒律是无缺损的……能导向禅定的。

四 难提！成就这四种法的圣弟子，就是预流，不堕恶趣，必定趣向正等觉。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.5 Sagāthakapuññābhisandavagga 有偈福德润泽品 (SN 55.41-50, 1037-1046)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.5.8 Bhaddiyasutta 跋提 (SN 55.48, 1044)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Bhaddiyasuttaṃ

1044. Kapilavatthunidānaṃ. Ekamantaṃ nisinnaṃ kho bhaddiyaṃ sakkaṃ bhagavā etadavoca – “catūhi kho, bhaddiya, dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.

“Katamehi catūhi? Idha, bhaddiya, ariyasāvako buddhe…pe… dhamme…pe… saṅghe…pe… ariyakantehi sīlehi samannāgato hoti akhaṇḍehi…pe… samādhisaṃvattanikehi. Imehi kho, bhaddiya, catūhi dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［四八］ 第八 跋提

一 （发生在）迦毗罗卫城的记事……（叙述其前来的过程）

二 世尊对坐在一边的释迦族跋提说：

“跋提！成就四种法的圣弟子，就是预流，不堕恶趣，必定趣向正等觉。是哪四种法呢？

三 跋提！在这里，有圣弟子对佛成就不动摇的净信……对法……对僧伽……具足圣者所喜爱的戒律，这些戒律是无缺损的……能导向禅定的。

四 跋提！成就这四种法的圣弟子，就是预流，不堕恶趣，必定趣向正等觉。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.5 Sagāthakapuññābhisandavagga 有偈福德润泽品 (SN 55.41-50, 1037-1046)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.5.9 Mahānāmasutta 摩诃男 (SN 55.49, 1045)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Mahānāmasuttaṃ

1045. Kapilavatthunidānaṃ. Ekamantaṃ nisinnaṃ kho mahānāmaṃ sakkaṃ bhagavā etadavoca – “catūhi kho, mahānāma, dhammehi samannāgato ariyasāvako sotāpanno hoti…pe… sambodhiparāyaṇo”.

“Katamehi catūhi? Idha, mahānāma, ariyasāvako buddhe…pe… dhamme…pe… saṅghe…pe… ariyakantehi sīlehi samannāgato hoti akhaṇḍehi…pe… samādhisaṃvattanikehi. Imehi kho, mahānāma, catūhi dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo”ti. Navamaṃ.

☸---------------------------------------------------------------------

［四九］ 第九 摩诃男

一 （发生在）迦毗罗卫城的记事……

二 世尊对坐在一边的释迦族人摩诃男说：

“摩诃男！成就四种法的圣弟子，就是预流，不堕恶趣，必定趣向正等觉。是哪四种法呢？

三 摩诃男！在这里，有圣弟子对佛成就不动摇的净信……对法……对僧伽……具足圣者所喜爱的戒律，这些戒律是无缺损的……能导向禅定的。

四 摩诃男！成就这四种法的圣弟子，就是预流，不堕恶趣，必定趣向正等觉。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.5 Sagāthakapuññābhisandavagga 有偈福德润泽品 (SN 55.41-50, 1037-1046)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.5.10 Aṅgasutta 支 (SN 55.50, 1046)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Aṅgasuttaṃ

1046. “Cattārimāni, bhikkhave, sotāpattiyaṅgāni. Katamāni cattāri? Sappurisasaṃsevo, saddhammassavanaṃ, yonisomanasikāro, dhammānudhammappaṭipatti – imāni kho, bhikkhave, cattāri sotāpattiyaṅgānī”ti. Dasamaṃ.

Sagāthakapuññābhisandavaggo pañcamo.

Tassuddānaṃ –

Abhisandā tayo vuttā, duve mahaddhanena ca;

Suddhaṃ nandiyaṃ bhaddiyaṃ, mahānāmaṅgena te dasāti.

☸---------------------------------------------------------------------

［五〇］ 第十 支

二 “诸比丘！有四种预流支（导向预流的因素）。是哪四种预流支呢？

三 诸比丘！（它们是：）亲近善知识，听闻正法，如理思惟，以及法次法向的修行。

四 诸比丘！这就是四种预流支。”

第五 有偈福德润泽品（完）

此品摄颂曰：

三种润泽，二种大财富，比丘与难提，跋提摩诃男，以及（第十经）支。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.6 Sappaññavagga 有慧品 (SN 55.51-61, 1047-1057)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.6.1 Sagāthakasutta 有偈 (SN 55.51, 1047)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Sappaññavaggo

1. Sagāthakasuttaṃ

1047. “Catūhi, bhikkhave, dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.

“Katamehi catūhi? Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti – itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavāti. Dhamme…pe… saṅghe…pe… ariyakantehi sīlehi samannāgato hoti akhaṇḍehi…pe… samādhisaṃvattanikehi. Imehi kho, bhikkhave, catūhi dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo”ti. Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

“Yassa saddhā tathāgate, acalā suppatiṭṭhitā;

Sīlañca yassa kalyāṇaṃ, ariyakantaṃ pasaṃsitaṃ.

“Saṅghe pasādo yassatthi, ujubhūtañca dassanaṃ;

Adaliddoti taṃ āhu, amoghaṃ tassa jīvitaṃ.

“Tasmā saddhañca sīlañca, pasādaṃ dhammadassanaṃ;

Anuyuñjetha medhāvī, saraṃ buddhānasāsanan”ti. paṭhamaṃ;

☸---------------------------------------------------------------------

第六 有慧品

［五一］ 第一 有偈

二 “诸比丘！成就四种法的圣弟子，是预流，不堕恶趣，必定趣向正等觉。是哪四种法呢？

三 诸比丘！在这里，有圣弟子对佛成就不动摇的净信，即：‘这位世尊是阿罗汉、正等觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。’对法……对僧伽……具足圣者所喜爱的戒律，这些戒律是无缺损的……能导向禅定的。

诸比丘！成就这四种法的圣弟子，是预流，不堕恶趣，必定趣向正等觉。”

四 世尊说了这番话。善逝说了这些后，导师接着又说道——

于如来具信心，不动摇善建立；

其戒律乃善妙，圣者喜亦称赞；

于僧伽有净信，其知见正直住；

此人被称为“非贫”，其生命不空度。

是故具慧之人，忆念佛陀教诫，

应培育此信心、戒律、净信、法见。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.6 Sappaññavagga 有慧品 (SN 55.51-61, 1047-1057)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.6.2 Vassaṃvutthasutta 雨安居 (SN 55.52, 1048)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Vassaṃvutthasuttaṃ

1048. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena aññataro bhikkhu sāvatthiyaṃ vassaṃvuttho kapilavatthuṃ anuppatto hoti kenacideva karaṇīyena. Assosuṃ kho kāpilavatthavā sakyā – “aññataro kira bhikkhu sāvatthiyaṃ vassaṃvuttho kapilavatthuṃ anuppatto”ti.

Atha kho kāpilavatthavā sakyā yena so bhikkhu tenupasaṅkamiṃsu; upasaṅkamitvā taṃ bhikkhuṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho kāpilavatthavā sakyā taṃ bhikkhuṃ etadavocuṃ – “kacci, bhante, bhagavā arogo ceva balavā cā”ti? “Arogo cāvuso, bhagavā balavā cā”ti. “Kacci pana, bhante, sāriputtamoggallānā arogā ceva balavanto cā”ti? “Sāriputtamoggallānāpi kho, āvuso, arogā ceva balavanto cā”ti. “Kacci pana, bhante, bhikkhusaṅgho arogo ca balavā cā”ti. “Bhikkhusaṅghopi kho, āvuso, arogo ca balavā cā”ti. “Atthi pana te, bhante, kiñci iminā antaravassena bhagavato sammukhā sutaṃ sammukhā paṭiggahitan”ti? “Sammukhā metaṃ, āvuso, bhagavato sutaṃ sammukhā paṭiggahitaṃ – ‘appakā te, bhikkhave, bhikkhū ye āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti. Atha kho eteva bahutarā bhikkhū ye pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā’”ti.

“Aparampi kho me, āvuso, bhagavato sammukhā sutaṃ sammukhā paṭiggahitaṃ – ‘appakā te, bhikkhave, bhikkhū ye pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā. Atha kho eteva bahutarā bhikkhū ye tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmino, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissantī’”ti.

“Aparampi kho me, āvuso, bhagavato sammukhā sutaṃ sammukhā paṭiggahitaṃ – ‘appakā te, bhikkhave, bhikkhū ye tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmino, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissanti. Atha kho eteva bahutarā bhikkhū ye tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā’”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［五二］ 第二 雨安居

一 一时，世尊住在舍卫城的祇树给孤独园。

二 那时，有一位比丘在舍卫城度过雨安居后，因为某事到了迦毗罗卫城。

三 迦毗罗卫城的释迦族人听说：“据说有一位比丘在舍卫城度过雨安居后，到了迦毗罗卫城。”

四 于是，迦毗罗卫城的释迦族人来到那位比丘的住处。到了之后，向那位比丘行礼，然后坐在一边。坐在一边的迦毗罗卫城的释迦族人对那位比丘说：

五 “大德！世尊是否无病、强健？”

“朋友们！世尊无病、强健。”

“大德！舍利弗和目犍连是否无病、强健？”

“朋友们！舍利弗和目犍连也无病、强健。”

“大德！比丘僧团是否无病、强健？”

“朋友们！比丘僧团也无病、强健。”

六 “大德！在这个雨安居期间，您有没有从世尊那里当面听到、当面领受什么法教呢？”

“朋友们！我从世尊那里当面听到、当面领受的是：‘诸比丘！那些通过灭尽诸漏，就在此生中，自己证知、作证、达到并安住于无漏的心解脱、慧解脱的比丘，是少数；而那些通过断除五下分结，成为化生者，在那里（指净居天）般涅槃，不再从此世间回来的不还果比丘，是多数。’

七 朋友们！我又从世尊那里当面听到、当面领受的是：‘诸比丘！那些通过断除五下分结，成为化生者，在那里般涅槃，不再从此世间回来的不还果比丘，是少数；而那些通过断除（前）三个结，贪、嗔、痴减轻，成为一来果，只需再来此世间一次就能终结苦的比丘，是多数。’

八 朋友们！我又从世尊那里当面听到、当面领受的是：‘诸比丘！那些通过断除（前）三个结，贪、嗔、痴减轻，成为一来果，只需再来此世间一次就能终结苦的比丘，是少数；而那些通过断除（前）三个结，成为预流，不堕恶趣，必定趣向正等觉的比丘，是多数。’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.6 Sappaññavagga 有慧品 (SN 55.51-61, 1047-1057)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.6.3 Dhammadinnasutta 达摩提那 (SN 55.53, 1049)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Dhammadinnasuttaṃ

1049. Ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane migadāye. Atha kho dhammadinno upāsako pañcahi upāsakasatehi saddhiṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho dhammadinno upāsako bhagavantaṃ etadavoca – “ovadatu no, bhante, bhagavā; anusāsatu no, bhante, bhagavā yaṃ amhākaṃ assa dīgharattaṃ hitāya sukhāyā”ti.

“Tasmātiha vo, dhammadinnaṃ, evaṃ sikkhitabbaṃ – ‘ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatapaṭisaṃyuttā te kālena kālaṃ upasampajja viharissāmā’ti. Evañhi vo, dhammadinna, sikkhitabban”ti. “Na kho netaṃ, bhante, sukaraṃ amhehi puttasambādhasayanaṃ ajjhāvasantehi kāsikacandanaṃ paccanubhontehi mālāgandhavilepanaṃ dhārayantehi jātarūparajataṃ sādiyantehi – ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatapaṭisaṃyuttā te kālena kālaṃ upasampajja viharituṃ. Tesaṃ no, bhante, bhagavā amhākaṃ pañcasu sikkhāpadesu ṭhitānaṃ uttaridhammaṃ desetū”ti.

“Tasmātiha vo, dhammadinna, evaṃ sikkhitabbaṃ – ‘buddhe aveccappasādena samannāgatā bhavissāma – itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavāti. Dhamme…pe… saṅghe…pe… ariyakantehi sīlehi samannāgatā bhavissāma akhaṇḍehi…pe… samādhisaṃvattanikehī’ti. Evañhi vo, dhammadinna, sikkhitabban”ti.

“Yānimāni, bhante, bhagavatā cattāri sotāpattiyaṅgāni desitāni, saṃvijjante te dhammā amhesu, mayañca tesu dhammesu sandissāma. Mayañhi bhante, buddhe aveccappasādena samannāgatā – itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavāti. Dhamme…pe… saṅghe…pe… ariyakantehi sīlehi samannāgatā akhaṇḍehi…pe… samādhisaṃvattanikehī”ti. “Lābhā vo, dhammadinna, suladdhaṃ vo, dhammadinna! Sotāpattiphalaṃ tumhehi byākatan”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

［五三］ 第三 达摩提那

一 一时，世尊住在波罗奈国的仙人坠落处鹿野苑。

二 这时，优婆塞达摩提那和五百名优婆塞一同来到世尊的住处。到了之后，向世尊行礼，然后坐在一边。坐在一边的优婆塞达摩提那对世尊说：

三 “大德！请世尊教导我们！大德！请世尊教诲我们！使我们能够获得长久的利益和安乐。”

“达摩提那！既然如此，你们应当这样学习：‘对于那些如来所说的、义理深奥、含义深刻、出世间、与空性相应的契经，要时常达到并安住于其中。’达摩提那！你们应当这样学习。”

四 “大德！我们这些住在家中、有孩子牵绊、使用迦尸国布料和檀香、佩戴花鬘涂抹香膏、接受金银的人，对于那些如来所说的、义理深奥、含义深刻、出世间、与空性相应的契经，要时常达到并安住于其中，实在不容易做到。大德世尊！请为我们这些安住于五学处（五戒）的人，开示更高深的法吧！”

五 “达摩提那！既然如此，你们应当这样学习：‘我们要对佛成就不动摇的净信，即：“这位世尊是阿罗汉、正等觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。”对法……对僧伽……我们要具足圣者所喜爱的戒律，这些戒律是无缺损的……能导向禅定的。’达摩提那！你们应当这样学习。”

“大德！世尊所说的这四种预流支的法，我们自身就具备，我们正是在这些法之中。

六 大德！我们对佛成就不动摇的净信，即：‘这位世尊是阿罗汉、正等觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。’对法……对僧伽……我们具足圣者所喜爱的戒律，这些戒律是无缺损的……能导向禅定的。”

七 “达摩提那！你们有善利！达摩提那！你们获得了善利！达摩提那！你们已宣告证得预流果！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.6 Sappaññavagga 有慧品 (SN 55.51-61, 1047-1057)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.6.4 Gilānasutta 疾病 (SN 55.54, 1050)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Gilānasuttaṃ

1050. Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Tena kho pana samayena sambahulā bhikkhū bhagavato cīvarakammaṃ karonti – “niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī”ti. Assosi kho mahānāmo sakko – “sambahulā kira bhikkhū bhagavato cīvarakammaṃ karonti – ‘niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī’”ti. Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo sakko bhagavantaṃ etadavoca – “sutametaṃ, bhante – ‘sambahulā kira bhikkhū bhagavato cīvarakammaṃ karonti – niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī’ti. Na kho netaṃ [na kho te etaṃ (sī. pī.)], bhante, bhagavato sammukhā sutaṃ sammukhā paṭiggahitaṃ sappaññena upāsakena sappañño upāsako ābādhiko dukkhito bāḷhagilāno ovaditabbo”ti.

“Sappaññena mahānāma, upāsakena sappañño upāsako ābādhiko dukkhito bāḷhagilāno catūhi assāsanīyehi dhammehi assāsetabbo – ‘assāsatāyasmā – atthāyasmato buddhe aveccappasādo itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavāti. Assāsatāyasmā – atthāyasmato dhamme…pe… saṅghe…pe… ariyakantāni sīlāni akhaṇḍāni…pe… samādhisaṃvattanikānī’”ti.

“Sappaññena, mahānāma, upāsakena sappañño upāsako ābādhiko dukkhito bāḷhagilāno imehi catūhi assāsanīyehi dhammehi assāsetvā evamassa vacanīyo – ‘atthāyasmato mātāpitūsu apekkhā’ti? So ce evaṃ vadeyya – ‘atthi me mātāpitūsu apekkhā’ti, so evamassa vacanīyo – ‘āyasmā kho māriso maraṇadhammo. Sace pāyasmā mātāpitūsu apekkhaṃ karissati, marissateva; no ce pāyasmā mātāpitūsu apekkhaṃ karissati, marissateva. Sādhāyasmā, yā te mātāpitūsu apekkhā taṃ pajahā’”ti.

“So ce evaṃ vadeyya – ‘yā me mātāpitūsu apekkhā sā pahīnā’ti, so evamassa vacanīyo – ‘atthi panāyasmato puttadāresu apekkhā’ti? So ce evaṃ vadeyya – ‘atthi me puttadāresu apekkhā’ti, so evamassa vacanīyo – ‘āyasmā kho māriso maraṇadhammo. Sace pāyasmā puttadāresu apekkhaṃ karissati, marissateva; no ce pāyasmā puttadāresu apekkhaṃ karissati, marissateva. Sādhāyasmā, yā te puttadāresu apekkhā taṃ pajahā’”ti.

“So ce evaṃ vadeyya – ‘yā me puttadāresu apekkhā sā pahīnā’ti, so evamassa vacanīyo – ‘atthi panāyasmato mānusakesu pañcasu kāmaguṇesu apekkhā’ti? So ce evaṃ vadeyya – ‘atthi me mānusakesu pañcasu kāmaguṇesu apekkhā’ti, so evamassa vacanīyo – ‘mānusakehi kho, āvuso, kāmehi dibbā kāmā abhikkantatarā ca paṇītatarā ca. Sādhāyasmā, mānusakehi kāmehi cittaṃ vuṭṭhāpetvā cātumahārājikesu [cātummahārājikesu (sī. syā. kaṃ. pī.)] devesu cittaṃ adhimocehī’”ti.

“So ce evaṃ vadeyya – ‘mānusakehi me kāmehi cittaṃ vuṭṭhitaṃ, cātumahārājikesu devesu cittaṃ adhimocitan’ti, so evamassa vacanīyo – ‘cātumahārājikehi kho, āvuso, devehi tāvatiṃsā devā abhikkantatarā ca paṇītatarā ca. Sādhāyasmā, cātumahārājikehi devehi cittaṃ vuṭṭhāpetvā tāvatiṃsesu devesu cittaṃ adhimocehī’”ti.

“So ce evaṃ vadeyya – ‘cātumahārājikehi me devehi cittaṃ vuṭṭhitaṃ, tāvatiṃsesu devesu cittaṃ adhimocitan’ti, so evamassa vacanīyo – ‘tāvatiṃsehi kho, āvuso, devehi yāmā devā…pe… tusitā devā…pe… nimmānaratī devā…pe… paranimmitavasavattī devā…pe… paranimmitavasavattīhi kho, āvuso, devehi brahmaloko abhikkantataro ca paṇītataro ca. Sādhāyasmā, paranimmitavasavattīhi devehi cittaṃ vuṭṭhāpetvā brahmaloke cittaṃ adhimocehī’ti. So ce evaṃ vadeyya – ‘paranimmitavasavattīhi me devehi cittaṃ vuṭṭhitaṃ, brahmaloke cittaṃ adhimocitan’ti, so evamassa vacanīyo – ‘brahmalokopi kho, āvuso, anicco addhuvo sakkāyapariyāpanno. Sādhāyasmā, brahmalokā cittaṃ vuṭṭhāpetvā sakkāyanirodhe cittaṃ upasaṃharāhī’”ti.

“So ce evaṃ vadeyya – ‘brahmalokā me cittaṃ vuṭṭhitaṃ, sakkāyanirodhe cittaṃ upasaṃharāmī’ti; evaṃ vimuttacittassa kho, mahānāma, upāsakassa āsavā [vassasata (sī. syā.)] vimuttacittena bhikkhunā na kiñci nānākaraṇaṃ vadāmi, yadidaṃ – vimuttiyā vimuttan”ti. Catutthaṃ.

☸---------------------------------------------------------------------

［五四］ 第四 疾病

一 有一次，世尊住在释迦国的迦毗罗卫城尼拘律园。

二 那时，有很多比丘正在为世尊缝制僧衣，（心想）：“世尊僧衣完成后，三个月雨安居结束后，将要外出游行。”

三 释迦族人摩诃男听说：“据说有很多比丘正在为世尊缝制僧衣，（心想）‘世尊僧衣完成后，三个月雨安居结束后，将要外出游行。’”

于是，释迦族人摩诃男前往世尊的住处。到了之后，礼敬世尊，坐在一旁。坐在一旁的释迦族人摩诃男对世尊这样说：

四 “尊者！我听说‘据说有很多比丘正在为世尊缝制僧衣，（心想）三个月雨安居结束后，世尊僧衣完成将要外出游行。’”尊者！

我未曾从世尊面前亲自听闻、亲自领受过：‘对于有智慧的在家男弟子，当他生病、痛苦、病情严重时，应该如何由有智慧的在家男弟子来教导他？’”

五 “摩诃男！对于有智慧的在家男弟子，当他生病、痛苦、病情严重时，应该由有智慧的在家男弟子用四种能带来安慰的法来安慰他，（应该说）：‘请您安心！您对佛陀具有不动摇的净信，即：“那位世尊是阿罗汉、正等觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛陀、世尊。”请您安心！您对法……对僧……对圣者所喜爱的戒：无毁、无穿、无斑点、无污渍、导向解脱、为智者所称赞、不被执取、有助于成就禅定，具有不动摇的净信。’”

六 “摩诃男！对于有智慧的在家男弟子，当他生病、痛苦、病情严重时，由有智慧的在家男弟子用这四种能带来安慰的法安慰他之后，应该这样问他：

七 ‘您是否对父母还有挂念？’如果他这样回答：‘我对父母还有挂念。’就应该这样对他说：‘贤友，您是必然会死的。如果您对父母有挂念，终究还是会死；如果您对父母没有挂念，也终究还是会死。贤友，请您放下对父母的挂念吧。’”

八 “如果他这样回答：‘我对父母的挂念已经放下了。’就应该这样问他：‘那么您对妻儿还有挂念吗？’如果他这样回答：‘我对妻儿还有挂念。’就应该这样对他说：‘贤友，您是必然会死的。如果您对妻儿有挂念，终究还是会死；如果您对妻儿没有挂念，也终究还是会死。贤友，请您放下对妻儿的挂念吧。’”

九 “如果他这样回答：‘我对妻儿的挂念已经放下了。’就应该这样问他：‘那么您对人间的五种欲乐还有挂念吗？’如果他这样回答：‘我对人间的五种欲乐还有挂念。’就应该这样对他说：‘朋友！天界的欲乐比起人间的欲乐更为殊胜、更为美妙。贤友，请您让心从人间的欲乐中出离，将心专注于投生四大天王天吧。’”

一〇 “如果他这样回答：‘我的心已从人间的欲乐中出离，已专注于四大天王天了。’就应该这样对他说：

‘朋友！忉利天比起四大天王天更为殊胜、更为美妙。贤友，请您让心从四大天王天出离，将心专注于投生忉利天吧。’”

一一～一六 “如果他这样回答：‘我的心已从四大天王天出离，已专注于忉利天了。’就应该这样对他说：‘朋友！比起忉利天，夜摩天……兜率天……化乐天……他化自在天……更为殊胜、更为美妙。’

一七 ‘……朋友！梵天世界比起他化自在天更为殊胜、更为美妙。贤友，请您让心从他化自在天出离，将心专注于投生梵天世界吧。’”

一八 “如果他这样回答：‘我的心已从他化自在天出离，已专注于梵天世界了。’就应该这样对他说：

‘朋友！梵天世界也是无常的、不稳固的、属于‘有身’（即五蕴身见）范围内的。贤友，请您让心从梵天世界出离，将心安住于‘有身’的寂灭（即涅槃）吧。’”

一九 “如果他这样回答：‘我的心已从梵天世界出离，正将心安住于‘有身’的寂灭。’摩诃男！对于这样心解脱的在家男弟子，与心解脱的比丘相比，我说在解脱方面没有任何差别，即：以解脱而解脱。” 第四经结束。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.4.23 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.6 Sappaññavagga 有慧品 (SN 55.51-61, 1047-1057)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.6.5 Sotāpattiphalasutta 预流果 (SN 55.55, 1051)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Sotāpattiphalasuttaṃ

☼ 【四预流向 ─➢ 现证预流果】

1051. “Cattārome, bhikkhave, dhammā bhāvitā bahulīkatā sotāpattiphalasacchikiriyāya saṃvattanti.

“比丘们！这四种法，如果加以修习、多多实践，有助于现证预流果。

Katame cattāro?

是哪四种呢？

Sappurisasaṃsevo, saddhammassavanaṃ, yonisomanasikāro, dhammānudhammappaṭipatti –

即：‘➊ 亲近善知识、➋ 听闻正法、➌ 如理思惟、➍ 依循法与次法而行’。

ime kho, bhikkhave, cattāro dhammā bhāvitā bahulīkatā sotāpattiphalasacchikiriyāya saṃvattantī”ti. Pañcamaṃ.

比丘们！这四种法，如果加以修习、多多实践，有助于现证预流果。” 第五经。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.6 Sappaññavagga 有慧品 (SN 55.51-61, 1047-1057)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.6.6 Sakadāgāmiphalasutta 一来果 (SN 55.56, 1052)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Sakadāgāmiphalasuttaṃ

☼ 【四预流向 ─➢ 现证一来果】

1052. “Cattārome, bhikkhave, dhammā bhāvitā bahulīkatā sakadāgāmiphalasacchikiriyāya saṃvattanti.

“比丘们！这四种法，如果加以修习、多多实践，有助于现证一来果。

Katame cattāro?

是哪四种呢？

…Pe… saṃvattantī”ti. Chaṭṭhaṃ.

即：‘➊ 亲近善知识、➋ 听闻正法、➌ 如理思惟、➍ 依循法与次法而行’。

比丘们！这四种法，如果加以修习、多多实践，有助于现证一来果。” 第六经。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.6 Sappaññavagga 有慧品 (SN 55.51-61, 1047-1057)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.6.7 Anāgāmiphalasutta 不还果 (SN 55.57, 1053)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Anāgāmiphalasuttaṃ

☼ 【四预流向 ─➢ 现证不还果】

1053. …Pe… anāgāmiphalasacchikiriyāya…pe… saṃvattantī”ti. Sattamaṃ.

“比丘们！这四种法，如果加以修习、多多实践，有助于现证不还果。是哪四种呢？

即：‘➊ 亲近善知识、➋ 听闻正法、➌ 如理思惟、➍ 依循法与次法而行’。

比丘们！这四种法，如果加以修习、多多实践，有助于现证不还果。” 第七经。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.6 Sappaññavagga 有慧品 (SN 55.51-61, 1047-1057)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.6.8 Arahattaphalasutta 阿罗汉果 (SN 55.58, 1054)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Arahattaphalasuttaṃ

☼ 【四预流向 ─➢ 现证阿罗汉果】

1054. …Pe… arahattaphalasacchikiriyāya…pe… saṃvattantī”ti. Aṭṭhamaṃ.

“比丘们！这四种法，如果加以修习、多多实践，有助于现证阿罗汉果。是哪四种呢？

即：‘➊ 亲近善知识、➋ 听闻正法、➌ 如理思惟、➍ 依循法与次法而行’。

比丘们！这四种法，如果加以修习、多多实践，有助于现证阿罗汉果。” 第八经。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.6 Sappaññavagga 有慧品 (SN 55.51-61, 1047-1057)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.6.9 Paññāpaṭilābhasutta 获得 (SN 55.59, 1055)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Paññāpaṭilābhasuttaṃ

1055. …Pe… paññāpaṭilābhāya…pe… saṃvattantī”ti. Navamaṃ.

☸---------------------------------------------------------------------

［五九］ 第九 获得

二 ……有助于智慧的获得……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.6 Sappaññavagga 有慧品 (SN 55.51-61, 1047-1057)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.6.10 Paññāvuddhisutta 增长 (SN 55.60, 1056)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Paññāvuddhisuttaṃ

1056. …Pe… paññāvuddhiyā …pe… saṃvattantī”ti. Dasamaṃ.

☸---------------------------------------------------------------------

［六〇］ 第十 增长

二 ……有助于智慧的增长……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.6 Sappaññavagga 有慧品 (SN 55.51-61, 1047-1057)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.6.11 Paññāvepullasutta 广大 (SN 55.61, 1057)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Paññāvepullasuttaṃ

1057. …Pe…. Paññāvepullāya…pe… saṃvattantī”ti. Ekādasamaṃ.

Sappaññavaggo chaṭṭho.

Tassuddānaṃ –

Sagāthakaṃ vassaṃvutthaṃ, dhammadinnañca gilānaṃ;

Caturo phalā paṭilābho, vuddhi vepullatāya cāti.

☸---------------------------------------------------------------------

［六一］ 第十一 广大

二 ……有助于智慧的广大……

第六 有慧品（完）

摄颂：

有偈与雨安居，

达摩提那疾病，

四果以及获得，

增长以及广大。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.4.23 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.7 Mahāpaññavagga 大慧品 (SN 55.62-74, 1058-1070)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.7.1 Mahāpaññāsutta 大慧 (SN 55.62, 1058)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Mahāpaññavaggo

大慧品

1. Mahāpaññāsuttaṃ

大慧经

1058. “Cattārome, bhikkhave, dhammā bhāvitā bahulīkatā mahāpaññatāya saṃvattanti.

“比丘们！这四种法，如果加以修习、多多实践，有助于现证大智慧。

Katame cattāro?

是哪四种呢？

Sappurisasaṃsevo, saddhammassavanaṃ, yonisomanasikāro, dhammānudhammappaṭipatti –

即：‘➊ 亲近善知识、➋ 听闻正法、➌ 如理思惟、➍ 依循法与次法而行’。

ime kho, bhikkhave, cattāro dhammā bhāvitā bahulīkatā mahāpaññatā saṃvattantī”ti. Paṭhamaṃ.

比丘们！这四种法，如果加以修习、多多实践，有助于现证大智慧。” 第一经。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.7 Mahāpaññavagga 大慧品 (SN 55.62-74, 1058-1070)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.7.2 Puthupaññāsutta 广 (SN 55.63, 1059)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Puthupaññāsuttaṃ

1059. … Puthupaññatā saṃvattantī”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［六三］ 第二 广

四 ……有助于广慧……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.7 Mahāpaññavagga 大慧品 (SN 55.62-74, 1058-1070)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.7.3 Vipulapaññāsutta 广大 (SN 55.64, 1060)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Vipulapaññāsuttaṃ

1060. … Vipulapaññatā saṃvattantī”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

［六四］ 第三 广大

四 ……有助于广大慧……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.7 Mahāpaññavagga 大慧品 (SN 55.62-74, 1058-1070)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.7.4 Gambhīrapaññāsutta 深 (SN 55.65, 1061)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Gambhīrapaññāsuttaṃ

1061. … Gambhīrapaññatā saṃvattantī”ti. Catutthaṃ.

☸---------------------------------------------------------------------

［六五］ 第四 深

四 ……有助于深慧……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.7 Mahāpaññavagga 大慧品 (SN 55.62-74, 1058-1070)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.7.5 Appamattapaññāsutta 无量 (SN 55.66, 1062)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Appamattapaññāsuttaṃ

1062. … Appamattapaññatā saṃvattantī”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

［六六］ 第五 无量

四 ……有助于无量慧……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.4.23 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.7 Mahāpaññavagga 大慧品 (SN 55.62-74, 1058-1070)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.7.6 Bhūripaññāsutta 广慧 (SN 55.67, 1063)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Bhūripaññāsuttaṃ

广慧经

1063. … Bhūripaññatā saṃvattantī”ti. Chaṭṭhaṃ.

“诸比丘！修习、多修习此四法者，则有助于广慧的证悟。

是哪四法呢？

即：‘➊ 亲近善知识、➋ 听闻正法、➌ 如理作意、➍ 法随法行’。

诸比丘！修习、多修习此四法者，则有助于广慧的证悟。”

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.7 Mahāpaññavagga 大慧品 (SN 55.62-74, 1058-1070)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.7.7 Paññābāhullasutta 多多 (SN 55.68, 1064)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Paññābāhullasuttaṃ

1064. … Paññābāhullā saṃvattantī”ti. Sattamaṃ.

☸---------------------------------------------------------------------

［六八］ 第七 多多

四 ……有助于智慧的众多……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.7 Mahāpaññavagga 大慧品 (SN 55.62-74, 1058-1070)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.7.8 Sīghapaññāsutta 迅 (SN 55.69, 1065)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Sīghapaññāsuttaṃ

1065. … Sīghapaññatā saṃvattantī”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［六九］ 第八 迅

四 ……有助于迅慧……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.7 Mahāpaññavagga 大慧品 (SN 55.62-74, 1058-1070)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.7.9 Lahupaññāsutta 轻快 (SN 55.70, 1066)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Lahupaññāsuttaṃ

1066. … Lahupaññatā saṃvattantī”ti. Navamaṃ.

☸---------------------------------------------------------------------

［七〇］ 第九 轻快

四 ……有助于轻快慧……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.7 Mahāpaññavagga 大慧品 (SN 55.62-74, 1058-1070)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.7.10 Hāsapaññāsutta 捷 (SN 55.71, 1067)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Hāsapaññāsuttaṃ

1067. … Hāsapaññatā saṃvattantī”ti. Dasamaṃ.

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［七一］ 第十 捷

四 ……有助于捷慧……

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.7 Mahāpaññavagga 大慧品 (SN 55.62-74, 1058-1070)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.7.11 Javanapaññāsutta 速 (SN 55.72, 1068)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Javanapaññāsuttaṃ

1068. … Javanapaññatā saṃvattantī”ti. Ekādasamaṃ.

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［七二］ 第十一 速

四 ……有助于速慧……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.7 Mahāpaññavagga 大慧品 (SN 55.62-74, 1058-1070)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.7.12 Tikkhapaññāsutta 利 (SN 55.73, 1069)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

12. Tikkhapaññāsuttaṃ

1069. … Tikkhapaññatā saṃvattantī”ti. Dvādasamaṃ.

☸---------------------------------------------------------------------

［七三］ 第十二 利

四 ……有助于利慧……

☸.....................................................................

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/11. Sotāpattisaṃyutta 预流相应 (SN 55, 997-1070)/11.7 Mahāpaññavagga 大慧品 (SN 55.62-74, 1058-1070)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.7.13 Nibbedhikapaññāsutta 决择 (SN 55.74, 1070)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

13. Nibbedhikapaññāsuttaṃ

1070. … Nibbedhikapaññatā saṃvattanti. Katame cattāro? Sappurisasaṃsevo, saddhammassavanaṃ, yonisomanasikāro, dhammānudhammappaṭipatti – ime kho, bhikkhave, cattāro dhammā bhāvitā bahulīkatā nibbedhikapaññatāya saṃvattantī”ti. Terasamaṃ.

Mahāpaññavaggo sattamo.

Tassuddānaṃ –

Mahā puthu vipula-gambhīraṃ, appamatta-bhūri-bāhullaṃ;

Sīgha-lahu-hāsa-javana, tikkha-nibbedhikāya cāti.

Sotāpattisaṃyuttaṃ ekādasamaṃ.

☸---------------------------------------------------------------------

［七四］ 第十三 决择

二 ……有助于决择慧。是哪四法呢？

三 即：亲近善知识，听闻正法，如理作意，法随法行。

四 诸比丘！修习、多修习此四法者，则有助于决择慧。

摄颂：

大广与广大

深无量与广

多多迅轻快捷

速利与决择

预流相应中、第七大慧品（终）

第十一 预流相应（终）

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.1 Samādhivagga 定品 (SN 56.1-10, 1071-1080)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.1.1 Samādhisutta 定 (SN 56.1, 1071)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

12. Saccasaṃyuttaṃ

1. Samādhivaggo

1. Samādhisuttaṃ

1071. Sāvatthinidānaṃ. “Samādhiṃ, bhikkhave, bhāvetha. Samāhito, bhikkhave, bhikkhu yathābhūtaṃ pajānāti. Kiñca yathābhūtaṃ pajānāti? ‘Idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Samādhiṃ, bhikkhave, bhāvetha. Samāhito, bhikkhave, bhikkhu yathābhūtaṃ pajānāti”.

“Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo, ‘ayaṃ dukkhasamudayo’ti yogo karaṇīyo, ‘ayaṃ dukkhanirodho’ti yogo karaṇīyo, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第十二 谛相应

第一 定品

［一］ 第一 定

一 舍卫城。

二 “诸比丘！应当修习定！诸比丘！得定的比丘，能如实了知。如实了知什么呢？

三 ‘这是苦’，他如实了知；‘这是苦的集起’，他如实了知；‘这是苦的寂灭’，他如实了知；‘这是导致苦寂灭的道’，他如实了知。

四 诸比丘！应当修习定！诸比丘！得定的比丘，能如实了知。因此，诸比丘！对于‘这是苦’，应当努力修习！对于‘这是苦的集起’，应当努力修习！对于‘这是苦的寂灭’，应当努力修习！对于‘这是导致苦寂灭的道’，应当努力修习！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.1 Samādhivagga 定品 (SN 56.1-10, 1071-1080)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.1.2 Paṭisallānasutta 阿兰若 (SN 56.2, 1072)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Paṭisallānasuttaṃ

1072. “Paṭisallāne, bhikkhave, yogamāpajjatha. Paṭisallīno, bhikkhave, bhikkhu yathābhūtaṃ pajānāti. Kiñca yathābhūtaṃ pajānāti? ‘Idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Paṭisallāne, bhikkhave, yogamāpajjatha. Paṭisallīno, bhikkhave, bhikkhu yathābhūtaṃ pajānāti.

“Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo, ‘ayaṃ dukkhasamudayo’ti yogo karaṇīyo, ‘ayaṃ dukkhanirodho’ti yogo karaṇīyo, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［二］ 第二 阿兰若

二 “诸比丘！应当努力于独处禅修！诸比丘！独处禅修的比丘，能如实了知。如实了知什么呢？

三 ‘这是苦’，他如实了知；‘这是苦的集起’，他如实了知；‘这是苦的寂灭’，他如实了知；‘这是导致苦寂灭的道’，他如实了知。

四 诸比丘！应当努力于独处禅修！诸比丘！独处禅修的比丘，能如实了知。因此，诸比丘！对于‘这是苦’，应当努力修习！对于‘这是苦的集起’，应当努力修习！对于‘这是苦的寂灭’，应当努力修习！对于‘这是导致苦寂灭的道’，应当努力修习！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.1 Samādhivagga 定品 (SN 56.1-10, 1071-1080)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.1.3 Paṭhamakulaputtasutta 善男子之一 (SN 56.3, 1073)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Paṭhamakulaputtasuttaṃ

1073. “Ye hi keci, bhikkhave, atītamaddhānaṃ kulaputtā sammā agārasmā anagāriyaṃ pabbajiṃsu, sabbe te catunnaṃ ariyasaccānaṃ yathābhūtaṃ abhisamayāya. Ye hi keci, bhikkhave, anāgatamaddhānaṃ kulaputtā sammā agārasmā anagāriyaṃ pabbajissanti, sabbe te catunnaṃ ariyasaccānaṃ yathābhūtaṃ abhisamayāya. Ye hi keci, bhikkhave, etarahi kulaputtā sammā agārasmā anagāriyaṃ pabbajanti, sabbe te catunnaṃ ariyasaccānaṃ yathābhūtaṃ abhisamayāya.

“Katamesaṃ catunnaṃ? Dukkhassa ariyasaccassa dukkhasamudayassa ariyasaccassa dukkhanirodhassa ariyasaccassa dukkhanirodhagāminiyā paṭipadāya ariyasaccassa. Ye hi keci, bhikkhave, atītamaddhānaṃ kulaputtā sammā agārasmā anagāriyaṃ pabbajiṃsu…pe… pabbajissanti…pe… pabbajanti, sabbe te imesaṃyeva catunnaṃ ariyasaccānaṃ yathābhūtaṃ abhisamayāya.

“Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo, ‘ayaṃ dukkhasamudayo’ti yogo karaṇīyo, ‘ayaṃ dukkhanirodho’ti yogo karaṇīyo, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

［三］ 第三 善男子（一）

二 “诸比丘！在过去世，凡是善男子正确地从家出家、成为无家者，都是为了如实地现观这四圣谛。

三 诸比丘！在未来世，凡是善男子正确地从家出家、成为无家者，都将是为了如实地现观这四圣谛。

四 诸比丘！在现在世，凡是善男子正确地从家出家、成为无家者，都是为了如实地现观这四圣谛。是哪四圣谛呢？

五 即：苦圣谛、苦集圣谛、苦灭圣谛、导向苦灭的道圣谛。

六 诸比丘！在过去世，善男子正确地从家出家……在未来世……在现在世，善男子正确地从家出家、成为无家者，都是为了如实地现观这四圣谛。因此，诸比丘！对于‘这是苦’，应当努力修习！对于‘这是苦的集起’，应当努力修习！对于‘这是苦的寂灭’，应当努力修习！对于‘这是导致苦寂灭的道’，应当努力修习！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.1 Samādhivagga 定品 (SN 56.1-10, 1071-1080)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.1.4 Dutiyakulaputtasutta 善男子之二 (SN 56.4, 1074)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Dutiyakulaputtasuttaṃ

1074. “Ye hi keci, bhikkhave, atītamaddhānaṃ kulaputtā sammā agārasmā anagāriyaṃ pabbajitā yathābhūtaṃ abhisamesuṃ, sabbe te cattāri ariyasaccāni yathābhūtaṃ abhisamesuṃ. Ye hi keci, bhikkhave, anāgatamaddhānaṃ kulaputtā sammā agārasmā anagāriyaṃ pabbajitā yathābhūtaṃ abhisamessanti, sabbe te cattāri ariyasaccāni yathābhūtaṃ abhisamessanti. Ye hi keci, bhikkhave, etarahi kulaputtā sammā agārasmā anagāriyaṃ pabbajitā yathābhūtaṃ abhisamenti, sabbe te cattāri ariyasaccāni yathābhūtaṃ abhisamenti.

“Katamāni cattāri? Dukkhaṃ ariyasaccaṃ, dukkhasamudayaṃ ariyasaccaṃ, dukkhanirodhaṃ ariyasaccaṃ, dukkhanirodhagāminī paṭipadā ariyasaccaṃ. Ye hi keci, bhikkhave, atītamaddhānaṃ kulaputtā sammā agārasmā anagāriyaṃ pabbajitā yathābhūtaṃ abhisamesuṃ …pe… abhisamessanti…pe… abhisamenti, sabbe te imāni cattāri ariyasaccāni yathābhūtaṃ abhisamenti.

“Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. Catutthaṃ.

☸---------------------------------------------------------------------

［四］ 第四 善男子（二）

二 “诸比丘！在过去世，凡是正确地从家出家、成为无家者的善男子，如实地现观了的，都是如实地现观了这四圣谛。

三 诸比丘！在未来世，凡是正确地从家出家、成为无家者的善男子，将如实地现观的，都将是如实地现观这四圣谛。

四 诸比丘！在现在世，凡是正确地从家出家、成为无家者的善男子，如实地现观的，都是如实地现观这四圣谛。是哪四圣谛呢？

五 即：苦圣谛、苦集圣谛、苦灭圣谛、导向苦灭的道圣谛。

六 诸比丘！在过去世，凡是正确地从家出家、成为无家者的善男子，如实地现观了的……在未来世……在现在世，如实地现观的，都是如实地现观了这四圣谛。因此，诸比丘！对于‘这是苦’，应当努力修习！对于‘这是苦的集起’，应当努力修习！对于‘这是苦的寂灭’，应当努力修习！对于‘这是导致苦寂灭的道’，应当努力修习！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.1 Samādhivagga 定品 (SN 56.1-10, 1071-1080)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.1.5 Paṭhamasamaṇabrāhmaṇasutta 沙门婆罗门之一 (SN 56.5, 1075)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Paṭhamasamaṇabrāhmaṇasuttaṃ

1075. “Ye hi keci, bhikkhave, atītamaddhānaṃ samaṇā vā brāhmaṇā vā yathābhūtaṃ abhisambojjhiṃsu, sabbe te cattāri ariyasaccāni yathābhūtaṃ abhisambojjhiṃsu. Ye hi keci, bhikkhave, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā yathābhūtaṃ abhisambojjhissanti, sabbe te cattāri ariyasaccāni yathābhūtaṃ abhisambojjhissanti. Ye hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā yathābhūtaṃ abhisambojjhanti, sabbe te cattāri ariyasaccāni yathābhūtaṃ abhisambojjhanti.

“Katamāni cattāri? Dukkhaṃ ariyasaccaṃ…pe… dukkhanirodhagāminī paṭipadā ariyasaccaṃ. Ye hi keci, bhikkhave, atītamaddhānaṃ samaṇā vā brāhmaṇā vā yathābhūtaṃ abhisambojjhiṃsu…pe… abhisambojjhissanti…pe… abhisambojjhanti, sabbe te imāni cattāri ariyasaccāni yathābhūtaṃ abhisambojjhanti.

“Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

［五］ 第五 沙门婆罗门（一）

二 “诸比丘！在过去世，凡是如实地正等觉了的沙门或婆罗门，都是如实地正等觉了这四圣谛。

三 诸比丘！在未来世，凡是将如实地正等觉的沙门或婆罗门，都将是如实地正等觉这四圣谛。

四 诸比丘！在现在世，凡是如实地正等觉的沙门或婆罗门，都是如实地正等觉这四圣谛。是哪四圣谛呢？即：苦圣谛、苦集圣谛、苦灭圣谛、导向苦灭的道圣谛。

五 诸比丘！在过去世，凡是如实地正等觉了的沙门或婆罗门……在未来世……在现在世，如实地正等觉的，都是如实地正等觉了这四圣谛。因此，诸比丘！对于‘这是苦’，应当努力修习！对于‘这是苦的集起’，应当努力修习！对于‘这是苦的寂灭’，应当努力修习！对于‘这是导致苦寂灭的道’，应当努力修习！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.1 Samādhivagga 定品 (SN 56.1-10, 1071-1080)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.1.6 Dutiyasamaṇabrāhmaṇasutta 沙门婆罗门之二 (SN 56.6, 1076)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Dutiyasamaṇabrāhmaṇasuttaṃ

1076. “Ye hi keci, bhikkhave, atītamaddhānaṃ samaṇā vā brāhmaṇā vā yathābhūtaṃ abhisambuddhaṃ pakāsesuṃ, sabbe te cattāri ariyasaccāni yathābhūtaṃ abhisambuddhaṃ pakāsesuṃ. Ye hi keci, bhikkhave, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā yathābhūtaṃ abhisambuddhaṃ pakāsessanti, sabbe te cattāri ariyasaccāni yathābhūtaṃ abhisambuddhaṃ pakāsessanti. Ye hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā yathābhūtaṃ abhisambuddhaṃ pakāsenti, sabbe te cattāri ariyasaccāni yathābhūtaṃ abhisambuddhaṃ pakāsenti.

“Katamāni cattāri? Dukkhaṃ ariyasaccaṃ…pe… dukkhanirodhagāminī paṭipadā ariyasaccaṃ. Ye hi keci, bhikkhave, atītamaddhānaṃ samaṇā vā brāhmaṇā vā yathābhūtaṃ abhisambuddhaṃ pakāsesuṃ…pe… pakāsessanti…pe… pakāsenti, sabbe te imāni cattāri ariyasaccāni yathābhūtaṃ abhisambuddhaṃ pakāsenti.

“Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［六］ 第六 沙门婆罗门（二）

二 “诸比丘！在过去世，凡是如实地宣说了正等觉的沙门或婆罗门，都是如实地宣说了这四圣谛的正等觉。

三 诸比丘！在未来世，凡是将如实地宣说正等觉的沙门或婆罗门，都将是如实地宣说这四圣谛的正等觉。

四 诸比丘！在现在世，凡是如实地宣说正等觉的沙门或婆罗门，都是如实地宣说这四圣谛的正等觉。是哪四圣谛呢？即：苦圣谛、苦集圣谛、苦灭圣谛、导向苦灭的道圣谛。

五 诸比丘！在过去世，凡是如实地宣说了正等觉的沙门或婆罗门……在未来世……在现在世，如实地宣说正等觉的，都是如实地宣说了这四圣谛的正等觉。因此，诸比丘！对于‘这是苦’，应当努力修习！对于‘这是苦的集起’，应当努力修习！对于‘这是苦的寂灭’，应当努力修习！对于‘这是导致苦寂灭的道’，应当努力修习！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.1 Samādhivagga 定品 (SN 56.1-10, 1071-1080)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.1.7 Vitakkasutta 寻 (SN 56.7, 1077)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Vitakkasuttaṃ

1077. “Mā, bhikkhave, pāpake akusale vitakke vitakkeyyātha [vitakketha (sī. syā. kaṃ.)], seyyathidaṃ – kāmavitakkaṃ, byāpādavitakkaṃ, vihiṃsāvitakkaṃ. Taṃ kissa hetu? Nete, bhikkhave, vitakkā atthasaṃhitā nādibrahmacariyakā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattanti.

“Vitakkentā ca kho tumhe, bhikkhave, ‘idaṃ dukkhan’ti vitakkeyyātha, ‘ayaṃ dukkhasamudayo’ti vitakkeyyātha, ‘ayaṃ dukkhanirodho’ti vitakkeyyātha, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti vitakkeyyātha. Taṃ kissa hetu? Ete, bhikkhave, vitakkā atthasaṃhitā ete ādibrahmacariyakā ete nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti.

“Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. Sattamaṃ.

☸---------------------------------------------------------------------

［七］ 第七 寻

二 “诸比丘！不要思惟邪恶、不善的寻思。也就是：欲寻、瞋寻、害寻。这是什么缘故呢？

三 诸比丘！这些寻思不含利益，非梵行之始，无助于厌离、离欲、寂灭、寂止、证智、正等觉、涅槃。

四 诸比丘！你们思惟时，应当思惟‘这是苦’，应当思惟‘这是苦的集起’，应当思惟‘这是苦的寂灭’，应当思惟‘这是导致苦寂灭的道’。这是什么缘故呢？

五 诸比丘！这些寻思包含利益，是梵行之始，有助于厌离、离欲、寂灭、寂止、证智、正等觉、涅槃。因此，诸比丘！对于‘这是苦’，应当努力修习！对于‘这是苦的集起’，应当努力修习！对于‘这是苦的寂灭’，应当努力修习！对于‘这是导致苦寂灭的道’，应当努力修习！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.1 Samādhivagga 定品 (SN 56.1-10, 1071-1080)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.1.8 Cintasutta 思 (SN 56.8, 1078)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Cintasuttaṃ

1078. “Mā, bhikkhave, pāpakaṃ akusalaṃ cittaṃ cinteyyātha [cintetha (sī. syā. kaṃ.)] – ‘sassato loko’ti vā ‘asassato loko’ti vā, ‘antavā loko’ti vā ‘anantavā loko’ti vā, ‘taṃ jīvaṃ taṃ sarīran’ti vā ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vā, ‘hoti tathāgato paraṃ maraṇā’ti vā ‘na hoti tathāgato paraṃ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā. Taṃ kissa hetu? Nesā, bhikkhave, cintā atthasaṃhitā nādibrahmacariyakā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati.

“Cintentā ca kho tumhe, bhikkhave, ‘idaṃ dukkhan’ti cinteyyātha, ‘ayaṃ dukkhasamudayo’ti cinteyyātha, ‘ayaṃ dukkhanirodho’ti cinteyyātha, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti cinteyyātha. Taṃ kissa hetu? Esā, bhikkhave, cintā atthasaṃhitā, esā ādibrahmacariyakā, esā nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.

“Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［八］ 第八 思

二 “诸比丘！不要思虑邪恶、不善的想法，比如：‘世界是常，或世界是无常；世界是有边，或世界是无边；命即是身，或命与身异；如来死后存在，或如来死后不存在；如来死后既存在又不存在，或如来死后既非存在又非不存在。’这是什么缘故呢？

三 诸比丘！这些思虑不含利益，非梵行之始，无助于厌离、离欲、寂灭、寂止、证智、正等觉、涅槃。

四 诸比丘！你们思虑时，应当思虑‘这是苦’！应当思虑‘这是苦的集起’！应当思虑‘这是苦的寂灭’！应当思虑‘这是导致苦寂灭的道’！这是什么缘故呢？

五 诸比丘！这些思虑包含利益，是梵行之始，有助于厌离、离欲、寂灭、寂止、证智、正等觉、涅槃。因此，诸比丘！对于‘这是苦’，应当努力修习！对于‘这是苦的集起’，应当努力修习！对于‘这是苦的寂灭’，应当努力修习！对于‘这是导致苦寂灭的道’，应当努力修习！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.1 Samādhivagga 定品 (SN 56.1-10, 1071-1080)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.1.9 Viggāhikakathāsutta 诤 (SN 56.9, 1079)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Viggāhikakathāsuttaṃ

1079. “Mā, bhikkhave, viggāhikakathaṃ katheyyātha [kathetha (sī. syā. kaṃ.)] – ‘na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi. Kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi! Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno. Sahitaṃ me, asahitaṃ te. Purevacanīyaṃ pacchā avaca, pacchāvacanīyaṃ pure avaca. Adhiciṇṇaṃ [aciṇṇaṃ (syā. kaṃ. pī.)] te viparāvattaṃ. Āropito te vādo, cara vādappamokkhāya. Niggahitosi, nibbeṭhehi vā sace pahosī’ti. Taṃ kissa hetu? Nesā, bhikkhave, kathā atthasaṃhitā nādibrahmacariyakā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati.

“Kathentā ca kho tumhe, bhikkhave, ‘idaṃ dukkhan’ti katheyyātha, ‘ayaṃ dukkhasamudayo’ti katheyyātha, ‘ayaṃ dukkhanirodho’ti katheyyātha, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti katheyyātha…pe… yogo karaṇīyo”ti. Navamaṃ.

☸---------------------------------------------------------------------

［九］ 第九 诤

二 “诸比丘！不要进行争论性的谈话，比如：‘你不知此法与律，我知此法与律；你怎么能知此法与律！你是邪行者，我是正行者；我说的前后一致，你说的前后不一；该先说的你后说，该后说的你先说；你长期坚持的观点已被推翻；你的论点已被指出错误；你已理屈词穷，去设法摆脱吧，或者如果你能，就来解释！’这是什么缘故呢？

三 诸比丘！这种谈话不含利益，非梵行之始，无助于厌离、离欲、寂灭、寂止、证智、正等觉、涅槃。

四 诸比丘！你们谈论时，应当谈论‘这是苦’，应当谈论‘这是苦的集起’，应当谈论‘这是苦的寂灭’，应当谈论‘这是导致苦寂灭的道’。这是什么缘故呢？

五 诸比丘！这种谈论包含利益，是梵行之始，有助于厌离、离欲、寂灭、寂止、证智、正等觉、涅槃。因此，诸比丘！对于‘这是苦’，应当努力修习！对于‘这是苦的集起’，应当努力修习！对于‘这是苦的寂灭’，应当努力修习！对于‘这是导致苦寂灭的道’，应当努力修习！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.1 Samādhivagga 定品 (SN 56.1-10, 1071-1080)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.1.10 Tiracchānakathāsutta 论 (SN 56.10, 1080)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Tiracchānakathāsuttaṃ

1080. “Mā, bhikkhave, anekavihitaṃ tiracchānakathaṃ katheyyātha, seyyathidaṃ – rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ, bhayakathaṃ yuddhakathaṃ, annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ, ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ [itthikathaṃ purisakathaṃ (syā. kaṃ. pī. ka.)] sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ, pubbapetakathaṃ nānattakathaṃ, lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vā. Taṃ kissa hetu? Nesā, bhikkhave, kathā atthasaṃhitā nādibrahmacariyakā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati.

“Kathentā ca kho tumhe, bhikkhave, ‘idaṃ dukkhan’ti katheyyātha, ‘ayaṃ dukkhasamudayo’ti katheyyātha, ‘ayaṃ dukkhanirodho’ti katheyyātha, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti katheyyātha. Taṃ kissa hetu? Esā, bhikkhave, kathā atthasaṃhitā, esā ādibrahmacariyakā, esā nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.

“Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. Dasamaṃ.

Samādhivaggo paṭhamo.

Tassuddānaṃ –

Samādhi paṭisallānā, kulaputtā apare duve;

Samaṇabrāhmaṇā vitakkaṃ, cintā viggāhikā kathāti.

☸---------------------------------------------------------------------

［一〇］ 第十 论

二 “诸比丘！不要进行各种无益的谈论（直译：横生的谈论，畜生论），比如：谈论国王，谈论盗贼，谈论大臣，谈论军队，谈论怖畏，谈论战争，谈论食物，谈论饮料，谈论衣服，谈论卧具，谈论花鬘，谈论香料，谈论亲属，谈论车乘，谈论乡村，谈论市镇，谈论城市，谈论地区，谈论女人，谈论男人，谈论英雄，谈论街道，谈论水边，谈论祖灵，谈论杂事，谈论世俗起源，谈论海洋起源，以及谈论有无等等。这是什么缘故呢？

三 诸比丘！这种谈论不含利益，非梵行之始，无助于厌离、离欲、寂灭、寂止、证智、正等觉、涅槃。

四 诸比丘！你们谈论时，应当谈论‘这是苦’，应当谈论‘这是苦的集起’，应当谈论‘这是苦的寂灭’，应当谈论‘这是导致苦寂灭的道’。这是什么缘故呢？

五 诸比丘！这种谈论包含利益，是梵行之始，有助于厌离、离欲、寂灭、寂止、证智、正等觉、涅槃。因此，诸比丘！对于‘这是苦’，应当努力修习！对于‘这是苦的集起’，应当努力修习！对于‘这是苦的寂灭’，应当努力修习！对于‘这是导致苦寂灭的道’，应当努力修习！”

第一 定品（终）

本品摄颂曰：

定以及阿兰若

二善男子经

沙门婆罗门

寻与思诤论

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.2 Dhammacakkappavattanavagga 转法轮品 (SN 56.11-20, 1081-1090)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.2.1 Dhammacakkappavattanasutta 转法轮经 (SN 56.11, 1081)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dhammacakkappavattanavaggo

转法轮品

1. Dhammacakkappavattanasuttaṃ

转法轮经

1081. Ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane migadāye.

如是我闻。一时，世尊住在波罗奈国的仙人堕处鹿野苑。

Tatra kho bhagavā pañcavaggiye bhikkhū āmantesi –

在那里，世尊对比丘五人组说：

“dveme, bhikkhave, antā pabbajitena na sevitabbā. Katame dve?

“诸比丘！出家人不应亲近两种极端。是哪两种极端呢？

Yo cāyaṃ kāmesu kāmasukhallikānuyogo hīno gammo pothujjaniko anariyo anatthasaṃhito,

（一）一种是，在各种欲望中，沉溺于感官享乐的追求，（这种追求）是低劣的、粗俗的、凡夫的行为、非圣者的、无益的。

yo cāyaṃ attakilamathānuyogo dukkho anariyo anatthasaṃhito.

（二）另一种是，致力于自我折磨的苦行，（这种行为）是痛苦的、非圣者的、无益的。

Ete kho, bhikkhave, ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati”.

诸比丘！如来不走这两种极端，经由中道而完全觉悟。这中道能产生洞察力、产生智慧，导向寂静、证智、正等觉、涅槃。

“Katamā ca sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati?

诸比丘！如来经由中道而完全觉悟，能产生洞察力、产生智慧，导向寂静、证智、正等觉、涅槃的，是怎样的中道呢？

Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.

就是这八支圣道。也就是：正见、正思维、正语、正业、正命、正精进、正念、正定。

Ayaṃ kho sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.

诸比丘！这就是如来所完全觉悟的中道，它能产生洞察力、产生智慧，导向寂静、证智、正等觉、涅槃。

“Idaṃ kho pana, bhikkhave, dukkhaṃ ariyasaccaṃ – jātipi dukkhā, jarāpi dukkhā, byādhipi dukkho, maraṇampi dukkhaṃ, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṃ na labhati tampi dukkhaṃ – saṃkhittena pañcupādānakkhandhā [pañcupādānakkhandhāpi (pī. ka.)] dukkhā.

诸比丘！这苦圣谛是什么呢？生是苦、老是苦、病是苦、死是苦、愁悲苦忧恼是苦、与怨憎的人相会是苦、与喜爱的人分离是苦、所求不得是苦，简要地说，五取蕴就是苦。

Idaṃ kho pana, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ – yāyaṃ taṇhā ponobbhavikā [ponobhavikā (sī. pī.)] nandirāgasahagatā tatratatrābhinandinī, seyyathidaṃ [seyyathīdaṃ (sī. syā. kaṃ. pī.)] – kāmataṇhā, bhavataṇhā, vibhavataṇhā.

诸比丘！这苦集圣谛是什么呢？就是那导致再生、伴随着喜和贪、处处寻求欢喜的渴爱，也就是：欲爱、有爱（对存在的渴爱）、无有爱（对不存在的渴爱）。

Idaṃ kho pana, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ – yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo.

诸比丘！这苦灭圣谛是什么呢？就是对那渴爱的无余、离贪、熄灭、舍弃、去除、解脱、不执着。

Idaṃ kho pana, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ – ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

诸比丘！这导向苦灭之道的圣谛是什么呢？就是这八支圣道。也就是：正见……（中略）……正定。

“‘Idaṃ dukkhaṃ ariyasaccan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

① 诸比丘！‘这就是苦圣谛’——对于这些我以前从未听闻过的法，我的眼生起了，智生起了，慧生起了，明生起了，光明生起了。

‘Taṃ kho panidaṃ dukkhaṃ ariyasaccaṃ pariññeyyan’ti me, bhikkhave, pubbe…pe… udapādi.

② 诸比丘！‘这苦圣谛应被遍知’——对于这些我以前从未听闻过的法，我的眼生起了，智生起了，慧生起了，明生起了，光明生起了。

‘Taṃ kho panidaṃ dukkhaṃ ariyasaccaṃ pariññātan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

③ 诸比丘！‘这苦圣谛已被遍知’——对于这些我以前从未听闻过的法，我的眼生起了，智生起了，慧生起了，明生起了，光明生起了。

“‘Idaṃ dukkhasamudayaṃ ariyasaccan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

④ 诸比丘！‘这就是苦集圣谛’——对于这些我以前从未听闻过的法，我的眼生起了，智生起了，慧生起了，明生起了，光明生起了。

‘Taṃ kho panidaṃ dukkhasamudayaṃ ariyasaccaṃ pahātabban’ti me, bhikkhave, pubbe…pe… udapādi.

⑤ 诸比丘！‘这苦集圣谛应被断除’——对于这些我以前从未听闻过的法，我的眼生起了，智生起了，慧生起了，明生起了，光明生起了。

‘Taṃ kho panidaṃ dukkhasamudayaṃ ariyasaccaṃ pahīnan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

⑥ 诸比丘！‘这苦集圣谛已被断除’——对于这些我以前从未听闻过的法，我的眼生起了，智生起了，慧生起了，明生起了，光明生起了。

“‘Idaṃ dukkhanirodhaṃ ariyasaccan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

⑦ 诸比丘！‘这就是苦灭圣谛’——对于这些我以前从未听闻过的法，我的眼生起了，智生起了，慧生起了，明生起了，光明生起了。

‘Taṃ kho panidaṃ dukkhanirodhaṃ ariyasaccaṃ sacchikātabban’ti me, bhikkhave, pubbe…pe… udapādi.

⑧ 诸比丘！‘这苦灭圣谛应被作证’——对于这些我以前从未听闻过的法，我的眼生起了，智生起了，慧生起了，明生起了，光明生起了。

‘Taṃ kho panidaṃ dukkhanirodhaṃ ariyasaccaṃ sacchikatan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

⑨ 诸比丘！‘这苦灭圣谛已被作证’——对于这些我以前从未听闻过的法，我的眼生起了，智生起了，慧生起了，明生起了，光明生起了。

“‘Idaṃ dukkhanirodhagāminī paṭipadā ariyasaccan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

⑩ 诸比丘！‘这就是导向苦灭之道的圣谛’——对于这些我以前从未听闻过的法，我的眼生起了，智生起了，慧生起了，明生起了，光明生起了。

Taṃ kho panidaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ bhāvetabban’ti me, bhikkhave, pubbe…pe… udapādi.

⑪ 诸比丘！‘这导向苦灭之道的圣谛应被修习’——对于这些我以前从未听闻过的法，我的眼生起了，智生起了，慧生起了，明生起了，光明生起了。

‘Taṃ kho panidaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ bhāvitan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

⑫ 诸比丘！‘这导向苦灭之道的圣谛已被修习’——对于这些我以前从未听闻过的法，我的眼生起了，智生起了，慧生起了，明生起了，光明生起了。

“Yāvakīvañca me, bhikkhave, imesu catūsu ariyasaccesu evaṃ tiparivaṭṭaṃ dvādasākāraṃ yathābhūtaṃ ñāṇadassanaṃ na suvisuddhaṃ ahosi,

诸比丘！只要我对这四圣谛，以这三种方式、十二种行相的如实知见还没有完全清净时，

neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ [abhisambuddho paccaññāsiṃ (sī. syā. kaṃ.)].

诸比丘！我就不曾在包含天神、魔罗、梵天的世界里，在包括沙门、婆罗门、天神、人类的众生中，宣称自己已经证得了无上正等正觉。

“Yato ca kho me, bhikkhave, imesu catūsu ariyasaccesu evaṃ tiparivaṭṭaṃ dvādasākāraṃ yathābhūtaṃ ñāṇadassanaṃ suvisuddhaṃ ahosi,

诸比丘！然而，当我对此四圣谛，以这三种方式、十二种行相的如实知见已经完全清净时，

athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ.

诸比丘！我才在包含天神、魔罗、梵天的世界里，在包括沙门、婆罗门、天神、人类的众生中，宣称自己已经证得了无上正等正觉。

Ñāṇañca pana me dassanaṃ udapādi – ‘akuppā me vimutti [cetovimutti (sī. pī.)], ayamantimā jāti, natthidāni punabbhavo’”ti.

并且，我的智和见生起了：‘我的（心）解脱是不可动摇的，这是我最后一次出生，现在再也没有后有了（不会再有来生了）。’

Idamavoca bhagavā. Attamanā pañcavaggiyā bhikkhū bhagavato bhāsitaṃ abhinandunti.

世尊说完这番话后，五位比丘心满意足，欢喜地接受了世尊的教导。

Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne āyasmato koṇḍaññassa virajaṃ vītamalaṃ dhammacakkhuṃ udapādi –

又，当此解说被宣说时，具寿憍陈如生起了无尘、无垢的法眼：

“yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamman”ti.

“凡是具有生起性质的法，都具有息灭的性质。”

Pavattite ca pana bhagavatā dhammacakke bhummā devā saddamanussāvesuṃ –

当世尊转动这法轮时，地居的诸天发出声音说：

“etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti.

“世尊在波罗奈国的仙人堕处鹿野苑，转动了这无上的法轮，这是沙门、婆罗门、天神、魔罗、梵天或世间任何人都无法阻止（或推翻）的。”

Bhummānaṃ devānaṃ saddaṃ sutvā cātumahārājikā devā saddamanussāvesuṃ –

听到了地居诸天声音的四大天王天的诸天，发出声音说：

“etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ, appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti.

“世尊在波罗奈国的仙人堕处鹿野苑，转动了这无上的法轮，这是沙门、婆罗门、天神、魔罗、梵天或世间任何人都无法阻止（或推翻）的。”

Cātumahārājikānaṃ devānaṃ saddaṃ sutvā tāvatiṃsā devā…pe… yāmā devā…pe… tusitā devā…pe… nimmānaratī devā…pe… paranimmitavasavattī devā…pe… brahmakāyikā devā saddamanussāvesuṃ –

听到了四大天王天诸天声音的忉利天诸天……（中略）……焰摩天诸天……（中略）……兜率天诸天……（中略）……化乐天诸天……（中略）……他化自在天诸天……（中略）……梵身天诸天发出声音说：

“etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti.

“世尊在波罗奈国的仙人堕处鹿野苑，转动了这无上的法轮，这是沙门、婆罗门、天神、魔罗、梵天或世间任何人都无法阻止（或推翻）的。”

Itiha tena khaṇena (tena layena) [( ) natthi (sī. syā. kaṃ.)] tena muhuttena yāva brahmalokā saddo abbhuggacchi.

就这样，在那个刹那、那个瞬间、那个时刻，声音一直传到梵天世界。

Ayañca dasasahassilokadhātu saṅkampi sampakampi sampavedhi, appamāṇo ca uḷāro obhāso loke pāturahosi atikkamma devānaṃ devānubhāvanti.

并且，这个一万个世界的星系摇动、震动、晃动起来，世间出现了无量、广大的光明，超越了诸天的天神威力。

Atha kho bhagavā imaṃ udānaṃ udānesi –

那时，世尊发出了感叹语：

“aññāsi vata, bho, koṇḍañño, aññāsi vata, bho, koṇḍañño”ti!

“啊，憍陈如确实理解了！啊，憍陈如确实理解了！”

Iti hidaṃ āyasmato koṇḍaññassa ‘aññāsikoṇḍañño’ tveva nāmaṃ ahosīti. Paṭhamaṃ.

因此，具寿憍陈如就有了‘阿若·憍陈如’（意为‘已理解的憍陈如’）这个名字。第一经。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.2 Dhammacakkappavattanavagga 转法轮品 (SN 56.11-20, 1081-1090)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.2.2 Tathāgatasutta 如来所说 (SN 56.12, 1082)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Tathāgatasuttaṃ

1082. “‘Idaṃ dukkhaṃ ariyasaccan’ti, bhikkhave, tathāgatānaṃ pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṃ kho panidaṃ dukkhaṃ ariyasaccaṃ pariññeyyan’ti bhikkhave, tathāgatānaṃ pubbe…pe… udapādi. ‘Taṃ kho panidaṃ dukkhaṃ ariyasaccaṃ pariññātan’ti, bhikkhave, tathāgatānaṃ pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

“‘Idaṃ dukkhasamudayaṃ ariyasaccan’ti bhikkhave, tathāgatānaṃ pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṃ kho panidaṃ dukkhasamudayaṃ ariyasaccaṃ pahātabban’ti, bhikkhave, tathāgatānaṃ pubbe…pe… udapādi. ‘Taṃ kho panidaṃ dukkhasamudayaṃ ariyasaccaṃ pahīnan’ti, bhikkhave, tathāgatānaṃ pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

“‘Idaṃ dukkhanirodhaṃ ariyasaccan’ti, bhikkhave, tathāgatānaṃ pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṃ kho panidaṃ dukkhanirodhaṃ ariyasaccaṃ sacchikātabban’ti, bhikkhave, tathāgatānaṃ pubbe…pe. … udapādi. ‘Taṃ kho panidaṃ dukkhanirodhaṃ ariyasaccaṃ sacchikatan’ti, bhikkhave, tathāgatānaṃ pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

“‘Idaṃ dukkhanirodhagāminī paṭipadā ariyasaccan’ti, bhikkhave, tathāgatānaṃ pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṃ kho panidaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ bhāvetabban’ti, bhikkhave, tathāgatānaṃ pubbe…pe… udapādi. ‘Taṃ kho panidaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ bhāvitan’ti, bhikkhave, tathāgatānaṃ pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādī”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［一二］ 第二 如来所说

二 “诸比丘！‘这就是苦圣谛’——对于这些先前未曾听闻过的法，如来的眼生起了，智生起了，慧生起了，明生起了，光明生起了。诸比丘！‘这苦圣谛应被遍知’……乃至……‘这苦圣谛已被遍知’——对于这些先前未曾听闻过的法，如来的眼生起了，智生起了，慧生起了，明生起了，光明生起了。

三 诸比丘！‘这就是苦集圣谛’——对于这些先前未曾听闻过的法，如来的眼生起了，智生起了，慧生起了，明生起了，光明生起了。诸比丘！‘这苦集圣谛应被断除’……乃至……‘这苦集圣谛已被断除’——对于这些先前未曾听闻过的法，如来的眼生起了，智生起了，慧生起了，明生起了，光明生起了。

四 诸比丘！‘这就是苦灭圣谛’——对于这些先前未曾听闻过的法，如来的眼生起了，智生起了，慧生起了，明生起了，光明生起了。诸比丘！‘这苦灭圣谛应被作证’……乃至……‘这苦灭圣谛已被作证’——对于这些先前未曾听闻过的法，如来的眼生起了，智生起了，慧生起了，明生起了，光明生起了。

五 诸比丘！‘这就是导向苦灭之道的圣谛’——对于这些先前未曾听闻过的法，如来的眼生起了，智生起了，慧生起了，明生起了，光明生起了。诸比丘！‘这导向苦灭之道的圣谛应被修习’……乃至……‘这导向苦灭之道的圣谛已被修习’——对于这些先前未曾听闻过的法，如来的眼生起了，智生起了，慧生起了，明生起了，光明生起了。” 第二经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.2 Dhammacakkappavattanavagga 转法轮品 (SN 56.11-20, 1081-1090)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.2.3 Khandhasutta 蕴 (SN 56.13, 1083)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Khandhasuttaṃ

1083. “Cattārimāni, bhikkhave, ariyasaccāni. Katamāni cattāri? Dukkhaṃ ariyasaccaṃ, dukkhasamudayaṃ ariyasaccaṃ, dukkhanirodhaṃ ariyasaccaṃ [dukkhasamudayo ariyasaccaṃ dukkhanirodho ariyasaccaṃ (syā.)] dukkhanirodhagāminī paṭipadā ariyasaccaṃ.

“Katamañca, bhikkhave, dukkhaṃ ariyasaccaṃ? ‘Pañcupādānakkhandhā’ tissa vacanīyaṃ, seyyathidaṃ [katame pañca (sī. syā. kaṃ.)] – rūpupādānakkhandho…pe… viññāṇupādānakkhandho. Idaṃ vuccati, bhikkhave, dukkhaṃ ariyasaccaṃ.

“Katamañca, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ? Yāyaṃ taṇhā ponobbhavikā nandirāgasahagatā tatratatrābhinandinī, seyyathidaṃ – kāmataṇhā, bhavataṇhā, vibhavataṇhā. Idaṃ vuccati, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ.

“Katamañca, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo – idaṃ vuccati, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ.

“Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi – idaṃ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ. Imāni kho, bhikkhave, cattāri ariyasaccāni.

“Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

［一三］ 第三 蕴

二 “诸比丘！有四圣谛。是哪四圣谛呢？苦圣谛、苦集圣谛、苦灭圣谛、导向苦灭之道的圣谛。

三 诸比丘！什么是苦圣谛呢？应当说：‘五取蕴’。也就是：色取蕴……（中略）……识取蕴。诸比丘！这被称为苦圣谛。

四 诸比丘！什么是苦集圣谛呢？就是那导致再生、伴随着喜和贪、处处寻求欢喜的渴爱，也就是：欲爱、有爱、无有爱。诸比丘！这被称为苦集圣谛。

五 诸比丘！什么是苦灭圣谛呢？就是对那渴爱的无余、离贪、熄灭、舍弃、去除、解脱、不执着。诸比丘！这被称为苦灭圣谛。

六 诸比丘！什么是导向苦灭之道的圣谛呢？就是这八支圣道。也就是：正见……（中略）……正定。诸比丘！这被称为导向苦灭之道的圣谛。

七 诸比丘！这就是四圣谛。因此，诸比丘！对于‘这是苦’，应当努力实践！……（中略）……对于‘这是导向苦灭之道’，应当努力实践！” 第三经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.2 Dhammacakkappavattanavagga 转法轮品 (SN 56.11-20, 1081-1090)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.2.4 Ajjhattikāyatanasutta 处 (SN 56.14, 1084)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Ajjhattikāyatanasuttaṃ

1084. “Cattārimāni, bhikkhave, ariyasaccāni. Katamāni cattāri? Dukkhaṃ ariyasaccaṃ, dukkhasamudayaṃ ariyasaccaṃ, dukkhanirodhaṃ ariyasaccaṃ, dukkhanirodhagāminī paṭipadā ariyasaccaṃ.

“Katamañca, bhikkhave, dukkhaṃ ariyasaccaṃ? ‘Cha ajjhattikāni āyatanānī’ tissa vacanīyaṃ. Katamāni cha? Cakkhāyatanaṃ…pe… manāyatanaṃ – idaṃ vuccati, bhikkhave, dukkhaṃ ariyasaccaṃ.

“Katamañca, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ? Yāyaṃ taṇhā ponobbhavikā nandirāgasahagatā tatratatrābhinandinī, seyyathidaṃ – kāmataṇhā, bhavataṇhā, vibhavataṇhā – idaṃ vuccati, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ.

“Katamañca, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo – idaṃ vuccati, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ.

“Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi – idaṃ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ. Imāni kho, bhikkhave, cattāri ariyasaccāni.

“Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. Catutthaṃ.

☸---------------------------------------------------------------------

［一四］ 第四 处

二 “诸比丘！有四圣谛。是哪四圣谛呢？苦圣谛、苦集圣谛、苦灭圣谛、导向苦灭之道的圣谛。

三 诸比丘！什么是苦圣谛呢？应当说：‘六内处’。是哪六处呢？眼处……（中略）……意处。诸比丘！这被称为苦圣谛。

四 诸比丘！什么是苦集圣谛呢？就是那导致再生、伴随着喜和贪、处处寻求欢喜的渴爱，也就是：欲爱、有爱、无有爱。诸比丘！这被称为苦集圣谛。

五 诸比丘！什么是苦灭圣谛呢？就是对那渴爱的无余、离贪、熄灭、舍弃、去除、解脱、不执着。诸比丘！这被称为苦灭圣谛。

六 诸比丘！什么是导向苦灭之道的圣谛呢？就是这八支圣道。也就是：正见……（中略）……正定。诸比丘！这被称为导向苦灭之道的圣谛。

七 诸比丘！这就是四圣谛。因此，诸比丘！对于‘这是苦’，应当努力实践！……（中略）……对于‘这是导向苦灭之道’，应当努力实践！” 第四经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.2 Dhammacakkappavattanavagga 转法轮品 (SN 56.11-20, 1081-1090)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.2.5 Paṭhamadhāraṇasutta 受持之一 (SN 56.15, 1085)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Paṭhamadhāraṇasuttaṃ

1085. “Dhāretha no tumhe, bhikkhave, mayā cattāri ariyasaccāni desitānī”ti? Evaṃ vutte aññataro bhikkhu bhagavantaṃ etadavoca – “ahaṃ kho, bhante, dhāremi bhagavatā cattāri ariyasaccāni desitānī”ti. “Yathā kathaṃ pana tvaṃ, bhikkhu, dhāresi mayā cattāri ariyasaccāni desitānī”ti? “Dukkhaṃ khvāhaṃ, bhante, bhagavatā paṭhamaṃ ariyasaccaṃ desitaṃ dhāremi; dukkhasamudayaṃ khvāhaṃ, bhante, bhagavatā dutiyaṃ ariyasaccaṃ desitaṃ dhāremi; dukkhanirodhaṃ khvāhaṃ, bhante, bhagavatā tatiyaṃ ariyasaccaṃ desitaṃ dhāremi; dukkhanirodhagāminiṃ paṭipadaṃ khvāhaṃ, bhante, bhagavatā catutthaṃ ariyasaccaṃ desitaṃ dhāremi. Evaṃ khvāhaṃ, bhante, dhāremi bhagavatā cattāri ariyasaccāni desitānī”ti.

“Sādhu sādhu, bhikkhu! Sādhu kho tvaṃ, bhikkhu, dhāresi mayā cattāri ariyasaccāni desitānīti. Dukkhaṃ kho, bhikkhu, mayā paṭhamaṃ ariyasaccaṃ desitaṃ, tathā naṃ dhārehi; dukkhasamudayaṃ [dukkhasamudayo (syā. kaṃ.)] kho, bhikkhu, mayā dutiyaṃ ariyasaccaṃ desitaṃ, tathā naṃ dhārehi; dukkhanirodhaṃ [dukkhanirodho (syā. kaṃ.)] kho, bhikkhu, mayā tatiyaṃ ariyasaccaṃ desitaṃ, tathā naṃ dhārehi; dukkhanirodhagāminī paṭipadā [dukkhanirodhagāminipaṭipadaṃ (pī.), dukkhanirodhagāminiṃ paṭipadaṃ (ka.)] kho, bhikkhu, mayā catutthaṃ ariyasaccaṃ desitaṃ, tathā naṃ dhārehi. Evaṃ kho, bhikkhu, dhārehi mayā cattāri ariyasaccāni desitānīti.

“Tasmātiha, bhikkhu, ‘idaṃ dukkhan’ti yogo karaṇīyo…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

［一五］ 第五 受持（一）

二 “诸比丘！你们是否忆持我所教导的四圣谛呢？”

三 这么说后，有一位比丘对世尊这样说：

“大德！我忆持世尊所教导的四圣谛。”

“比丘！你如何忆持我所教导的四圣谛呢？”

四 “大德！我忆持世尊所教导的第一圣谛——苦。大德！我忆持世尊所教导的第二圣谛——苦集。大德！我忆持世尊所教导的第三圣谛——苦灭。大德！我忆持世尊所教导的第四圣谛——导向苦灭之道。大德！我就是这样忆持世尊所教导的四圣谛的。”

五 “很好！很好！比丘！你很好地忆持了我所教导的四圣谛。比丘！苦是我所教导的第一圣谛，你就这样忆持它；比丘！苦集是我所教导的第二圣谛，你就这样忆持它；比丘！苦灭是我所教导的第三圣谛，你就这样忆持它；比丘！导向苦灭之道是我所教导的第四圣谛，你就这样忆持它。

六 比丘！你就应该这样忆持我所教导的四圣谛。因此，诸比丘！对于‘这是苦’，应当努力实践！……（中略）……对于‘这是导向苦灭之道’，应当努力实践！” 第五经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.2 Dhammacakkappavattanavagga 转法轮品 (SN 56.11-20, 1081-1090)”

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【经名】 12.2.6 Dutiyadhāraṇasutta 受持之二 (SN 56.16, 1086)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Dutiyadhāraṇasuttaṃ

1086. “Dhāretha no tumhe, bhikkhave, mayā cattāri ariyasaccāni desitānī”ti? Evaṃ vutte aññataro bhikkhu bhagavantaṃ etadavoca – “ahaṃ kho, bhante, dhāremi bhagavatā cattāri ariyasaccāni desitānī”ti.

“Yathā kathaṃ pana tvaṃ, bhikkhu, dhāresi mayā cattāri ariyasaccāni desitānī”ti? “Dukkhaṃ khvāhaṃ, bhante, bhagavatā paṭhamaṃ ariyasaccaṃ desitaṃ dhāremi. Yo hi koci, bhante, samaṇo vā brāhmaṇo vā evaṃ vadeyya – ‘netaṃ dukkhaṃ paṭhamaṃ ariyasaccaṃ yaṃ samaṇena gotamena desitaṃ. Ahametaṃ dukkhaṃ paṭhamaṃ ariyasaccaṃ paccakkhāya aññaṃ dukkhaṃ paṭhamaṃ ariyasaccaṃ paññapessāmī’ti – netaṃ ṭhānaṃ vijjati. Dukkhasamudayaṃ khvāhaṃ, bhante, bhagavatā…pe… dukkhanirodhagāminiṃ paṭipadaṃ khvāhaṃ, bhante, bhagavatā catutthaṃ ariyasaccaṃ desitaṃ dhāremi. Yo hi koci, bhante, samaṇo vā brāhmaṇo vā evaṃ vadeyya – ‘netaṃ dukkhanirodhagāminī paṭipadā catutthaṃ ariyasaccaṃ yaṃ samaṇena gotamena desitaṃ. Ahametaṃ dukkhanirodhagāminiṃ paṭipadaṃ catutthaṃ ariyasaccaṃ paccakkhāya aññaṃ dukkhanirodhagāminiṃ paṭipadaṃ catutthaṃ ariyasaccaṃ paññapessāmī’ti – netaṃ ṭhānaṃ vijjati. Evaṃ khvāhaṃ, bhante, dhāremi bhagavatā cattāri ariyasaccāni desitānī”ti.

“Sādhu sādhu, bhikkhu! Sādhu kho tvaṃ, bhikkhu, dhāresi mayā cattāri ariyasaccāni desitānīti. Dukkhaṃ kho, bhikkhu, mayā paṭhamaṃ ariyasaccaṃ desitaṃ, tathā naṃ dhārehi. Yo hi koci, bhikkhu, samaṇo vā brāhmaṇo vā evaṃ vadeyya – ‘netaṃ dukkhaṃ paṭhamaṃ ariyasaccaṃ yaṃ samaṇena gotamena desitaṃ. Ahametaṃ dukkhaṃ paṭhamaṃ ariyasaccaṃ paccakkhāya aññaṃ dukkhaṃ paṭhamaṃ ariyasaccaṃ paññapessāmī’ti – netaṃ ṭhānaṃ vijjati. Dukkhasamudayaṃ kho, bhikkhu…pe… dukkhanirodhaṃ kho, bhikkhu…pe… dukkhanirodhagāminī paṭipadā kho, bhikkhu, mayā catutthaṃ ariyasaccaṃ desitaṃ, tathā naṃ dhārehi. Yo hi koci, bhikkhu, samaṇo vā brāhmaṇo vā evaṃ vadeyya – ‘netaṃ dukkhanirodhagāminī paṭipadā catutthaṃ ariyasaccaṃ yaṃ samaṇena gotamena desitaṃ. Ahametaṃ dukkhanirodhagāminiṃ paṭipadaṃ catutthaṃ ariyasaccaṃ paccakkhāya aññaṃ dukkhanirodhagāminiṃ paṭipadaṃ catutthaṃ ariyasaccaṃ paññapessāmī’ti – netaṃ ṭhānaṃ vijjati. Evaṃ kho tvaṃ, bhikkhu, dhārehi mayā cattāri ariyasaccāni desitānīti.

“Tasmātiha, bhikkhu, ‘idaṃ dukkhan’ti yogo karaṇīyo…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. Chaṭṭhaṃ.

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［一六］ 第六 受持（二）

二 “诸比丘！你们是否忆持我所教导的四圣谛呢？”

三 这么说后，有一位比丘对世尊这样说：

“大德！我忆持世尊所教导的四圣谛。”

“比丘！你如何忆持我所教导的四圣谛呢？”

四 “大德！我忆持世尊所教导的第一圣谛——苦。大德！若有任何沙门或婆罗门这样说：‘沙门乔达摩所教导的这个，并非第一苦圣谛。我否定这第一苦圣谛，而另外宣说一个第一苦圣谛。’——这是不可能的。

五～六 大德！我忆持世尊所教导的第二圣谛——苦集……（中略）……大德！我忆持世尊所教导的第三圣谛——苦灭。

七 大德！我忆持世尊所教导的第四圣谛——导向苦灭之道。大德！若有任何沙门或婆罗门这样说：‘沙门乔达摩所教导的这个，并非第四导向苦灭之道的圣谛。我否定这第四导向苦灭之道的圣谛，而另外宣说一个第四导向苦灭之道的圣谛。’——这是不可能的。

八 大德！我就是这样忆持世尊所教导的四圣谛的。”

九 “很好、很好！比丘！你很好地忆持了我所教导的四圣谛。比丘！苦是我所教导的第一圣谛，你就这样忆持它。比丘！若有任何沙门或婆罗门这样说：‘沙门乔达摩所教导的这个，并非第一苦圣谛。我否定这第一苦圣谛，而另外宣说一个第一苦圣谛。’——这是不可能的。比丘！苦集……乃至……苦灭……乃至……导向苦灭之道是我所教导的第四圣谛，你就这样忆持它。比丘！若有任何沙门或婆罗门这样说：‘沙门乔达摩所教导的这个，并非第四导向苦灭之道的圣谛。我否定这第四导向苦灭之道的圣谛，而另外宣说一个第四导向苦灭之道的圣谛。’——这是不可能的。

一〇 比丘！你就应该这样忆持我所教导的四圣谛。因此，诸比丘！对于‘这是苦’，应当努力实践！……（中略）……对于‘这是导向苦灭之道’，应当努力实践！” 第六经。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.2 Dhammacakkappavattanavagga 转法轮品 (SN 56.11-20, 1081-1090)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.2.7 Avijjāsutta 无明 (SN 56.17, 1087)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Avijjāsuttaṃ

1087. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “‘avijjā, avijjā’ti bhante, vuccati. Katamā nu kho, bhante, avijjā; kittāvatā ca avijjāgato hotī”ti? “Yaṃ kho, bhikkhu, dukkhe aññāṇaṃ, dukkhasamudaye aññāṇaṃ, dukkhanirodhe aññāṇaṃ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṃ – ayaṃ vuccati, bhikkhu, avijjā; ettāvatā ca avijjāgato hotī”ti.

“Tasmātiha, bhikkhu, ‘idaṃ dukkhan’ti yogo karaṇīyo…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. Sattamaṃ.

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［一七］ 第七 无明

二 这时，有一位比丘来到世尊的住处。到了之后，顶礼世尊，坐在一边。

三 坐在一边的这位比丘，对世尊说：

“大德！常说的‘无明、无明’。大德！什么是无明呢？达到什么程度算是陷入了无明呢？”

四 “比丘！对于苦的不了解（无智），对于苦集的不了解，对于苦灭的不了解，对于导向苦灭之道的不了解——这被称为无明，比丘；达到这种程度，就是陷入了无明。

五 因此，诸比丘！对于‘这是苦’，应当努力实践！……（中略）……对于‘这是导向苦灭之道’，应当努力实践！” 第七经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.2 Dhammacakkappavattanavagga 转法轮品 (SN 56.11-20, 1081-1090)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.2.8 Vijjāsutta 明 (SN 56.18, 1088)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Vijjāsuttaṃ

1088. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “‘vijjā, vijjā’ti, bhante, vuccati. Katamā nu kho, bhante, vijjā; kittāvatā ca vijjāgato hotī”ti? “Yaṃ kho, bhikkhu, dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ – ayaṃ vuccati, bhikkhu, vijjā; ettāvatā ca vijjāgato hotī”ti.

“Tasmātiha, bhikkhu, ‘idaṃ dukkhan’ti yogo karaṇīyo…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［一八］ 第八 明

二 那时，另一位比丘来到世尊那里；到了之后，顶礼世尊，坐在一边。

三 坐在一边的这位比丘，对世尊说：

“大德！常说的‘明、明’。大德！什么是明呢？达到什么程度算是获得了明呢？”

四 “比丘！对于苦的了解（智），对于苦集的了解，对于苦灭的了解，对于导向苦灭之道的了解——这被称为明，比丘；达到这种程度，就是获得了明。

五 因此，诸比丘！对于‘这是苦’，应当努力实践！……（中略）……对于‘这是导向苦灭之道’，应当努力实践！” 第八经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.4.23 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.2 Dhammacakkappavattanavagga 转法轮品 (SN 56.11-20, 1081-1090)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.2.9 Saṅkāsanasutta 无量谛义 (SN 56.19, 1089)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Saṅkāsanasuttaṃ

无量谛义

☆ 四圣谛义 ➾ ⑴ 律仪勤（防恶）──“苦圣谛”应遍知“防护根门”；⑵ 断勤（断恶）──“集圣谛”应断“三恶寻”；⑶ 修勤（修善）──“道圣谛”应修习“七菩提分”；⑷ 随护勤（成善）──“灭圣谛”应现证“不净观、善之定相”。 (SN 56.29, 1099)

1089. “‘Idaṃ dukkhaṃ ariyasaccan’ti bhikkhave, mayā paññattaṃ.

“诸比丘！‘这就是苦圣谛’，我已阐明。

Tattha aparimāṇā vaṇṇā aparimāṇā byañjanā aparimāṇā saṅkāsanā – ‘itipidaṃ dukkhaṃ ariyasaccan’ti;

其中‘这就是苦圣谛’这句话，蕴含着无量的文辞（vaṇṇā）、无量的表述（byañjanā）、无量的阐释（saṅkāsanā）。

idaṃ dukkhasamudayaṃ…pe…

诸比丘！‘这就是苦集圣谛’，我已阐明。

其中‘这就是苦集圣谛’这句话，蕴含着无量的文辞、无量的表述、无量的阐释。

idaṃ dukkhanirodhaṃ…pe… ‘

诸比丘！‘这就是苦灭圣谛’，我已阐明。

其中‘这就是苦灭圣谛’这句话，蕴含着无量的文辞、无量的表述、无量的阐释。

idaṃ dukkhanirodhagāminī paṭipadā ariyasaccan’ti, bhikkhave, mayā paññattaṃ.

诸比丘！‘这就是导向苦灭之道的圣谛’，我已阐明。

Tattha aparimāṇā vaṇṇā aparimāṇā byañjanā aparimāṇā saṅkāsanā – ‘itipidaṃ dukkhanirodhagāminī paṭipadā ariyasaccan’ti.”

其中‘这就是导向苦灭之道的圣谛’这句话，蕴含着无量的文辞、无量的表述、无量的阐释。

“Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. Navamaṃ.

因此，诸比丘！对于‘这是苦’，应当努力实践！……（中略）……对于‘这是导向苦灭之道’，应当努力实践！” 第九经。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2566.5.11 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.2 Dhammacakkappavattanavagga 转法轮品 (SN 56.11-20, 1081-1090)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.2.10 Tathasutta 真如经 (SN 56.20, 1090)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Tathasuttaṃ

真如经

☆ 真如（ Tathā ） ➾

超越时空的四圣谛，是永恒真理。

➊ 真如实性（无所不在）；

➋ 不离实性（无时不在）；

➌ 不异法性（无例外地——没有边界）。

1090. “Cattārimāni, bhikkhave, tathāni avitathāni anaññathāni.

（佛说：）“各位比丘！有四种真如实性（无所不在）、不离实性（无时不在）、不异法性（无例外地——没有边界）。

Katamāni cattāri?

是哪四种呢？

‘Idaṃ dukkhan’ti, bhikkhave, tathametaṃ avitathametaṃ anaññathametaṃ;

➊ 各位比丘！‘这是苦’，是真如实性、不离实性、不异法性。

‘ayaṃ dukkhasamudayo’ti tathametaṃ avitathametaṃ anaññathametaṃ;

➋ ‘这是苦的集’，是真如实性、不离实性、不异法性。

‘ayaṃ dukkhanirodho’ti tathametaṃ avitathametaṃ anaññathametaṃ;

➌ ‘这是苦的灭’，是真如实性、不离实性、不异法性。

‘ayaṃ dukkhanirodhagāminī paṭipadā’ti tathametaṃ avitathametaṃ anaññathametaṃ –

➍ ‘这是导向苦灭的道迹’，是真如实性、不离实性、不异法性。

imāni kho, bhikkhave, cattāri tathāni avitathāni anaññathāni.

各位比丘！这四者，是真如实性（无所不在）、不离实性（无时不在）、不异法性（无例外地——没有边界）。

“Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo…pe…

➀ 因此，各位比丘！对于‘这是苦’，应当努力修习！

➁ 对于‘这是苦的集’，应当努力修习！

➂ 对于‘这是苦的灭’，应当努力修习！

‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

➃ 对于‘这是导向苦灭的道迹’，应当努力修习！”

Dasamaṃ.

真如经 ～转法轮品‧第十经终

～《谛相应‧转法轮品‧Tathasutta 真如经》(SN 56.20, 1090)

Dhammacakkappavattanavaggo dutiyo.

第二 转法轮品（终）

～《谛相应‧Dhammacakkappavattanavagga 转法轮品》(SN 56.11-20, 1081-1090)

Tassuddānaṃ –

此品（十经）的摄颂说：

Dhammacakkaṃ tathāgataṃ,

（一）转法轮、（二）如来所说、

khandhā āyatanena ca;

（三）Khandhasutta 蕴、（四）处、

Dhāraṇā ca dve avijjā,

（五）受持之一、（六）受持之二、（七）无明、

vijjā saṅkāsanā tathāti.

（八）明、（九）无量谛义、（十）真如。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.3 Koṭigāmavagga 拘利村品 (SN 56.21-30, 1091-1100)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.3.1 Paṭhamakoṭigāmasutta 跋耆之一 (SN 56.21, 1091)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Koṭigāmavaggo

1. Paṭhamakoṭigāmasuttaṃ

1091. Ekaṃ samayaṃ bhagavā vajjīsu viharati koṭigāme. Tatra kho bhagavā bhikkhū āmantesi – “catunnaṃ, bhikkhave, ariyasaccānaṃ ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca”.

“Katamesaṃ catunnaṃ? Dukkhassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca. Dukkhasamudayassa ariyasaccassa…pe… dukkhanirodhassa ariyasaccassa…pe… dukkhanirodhagāminiyā paṭipadāya ariyasaccassa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca. Tayidaṃ, bhikkhave, dukkhaṃ ariyasaccaṃ anubuddhaṃ paṭividdhaṃ, dukkhasamudayaṃ ariyasaccaṃ anubuddhaṃ paṭividdhaṃ, dukkhanirodhaṃ ariyasaccaṃ anubuddhaṃ paṭividdhaṃ, dukkhanirodhagāminī paṭipadā ariyasaccaṃ anubuddhaṃ paṭividdhaṃ; ucchinnā bhavataṇhā, khīṇā bhavanetti; natthidāni punabbhavo”ti.

Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

“Catunnaṃ ariyasaccānaṃ, yathābhūtaṃ adassanā;

Saṃsitaṃ [saṃsaritaṃ (syā. kaṃ. ka.) dī. ni. 2.155] dīghamaddhānaṃ, tāsu tāsveva jātisu.

“Tāni [yāni (syā. kaṃ. pī. ka.)] etāni diṭṭhāni, bhavanetti samūhatā;

Ucchinnaṃ mūlaṃ dukkhassa, natthidāni punabbhavo”ti. paṭhamaṃ;

☸---------------------------------------------------------------------

第三 拘利村品

［二一］ 第一 跋耆（一）

一 我是这样听说的。那时，世尊住在跋耆国的拘利村。

二 在那里，世尊告诉各位比丘说：“各位比丘！因为对四圣谛不能了悟、不能通达，所以，我和你们才这样长久地流转轮回。是哪四圣谛呢？

三 各位比丘！因为对苦圣谛不能了悟、不能通达，所以，我和你们才这样长久地流转轮回。因为对苦集圣谛……乃至……对苦灭圣谛……乃至……因为对导向苦灭之道的圣谛，不能了悟、不能通达，所以我和你们才这样长久地流转轮回。

四 各位比丘！如今，对苦圣谛了悟、通达，对苦集圣谛了悟、通达，对苦灭圣谛了悟、通达，对导向苦灭之道的圣谛了悟、通达，就能断除存在的渴爱、穷尽存在的结缚、不再有未来的生命。”

五 世尊这样说。善逝这样说完后，导师又接着这样说道：

因为对四圣谛

不能如实地观看

所以在长久轮回中

不断遭受各种生命形态

如今这些圣谛

已被亲见

存在的结缚已被根除

苦的根源已被切断

不再有未来的生命。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.3 Koṭigāmavagga 拘利村品 (SN 56.21-30, 1091-1100)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.3.2 Dutiyakoṭigāmasutta 跋耆之二 (SN 56.22, 1092)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyakoṭigāmasuttaṃ

☼ 【四圣谛义 ─➢ 沙门婆罗门义】

1092. “Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā

“各位比丘！如果任何沙门、婆罗门，

‘idaṃ dukkhan’ti yathābhūtaṃ nappajānanti,

对于：‘这是苦’，不能如实了知；

‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ nappajānanti,

对于：‘这是苦的集’，不能如实了知；

‘ayaṃ dukkhanirodho’ti yathābhūtaṃ nappajānanti,

对于：‘这是苦的灭’，不能如实了知；

‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānanti,

对于：‘这是到达苦灭的道’，不能如实了知。

na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā,

各位比丘！那些沙门或婆罗门，在沙门中不能被认为是真正的沙门，在婆罗门中不能被认为是真正的婆罗门，我不认可他们。

na ca panete āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.

并且，那些具寿者们对于沙门的意义、婆罗门的意义，也不能在当下法中，通过自己的无上智慧亲自证悟、实现，并安住于其中。

Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā

各位比丘！如果任何沙门、婆罗门，

‘idaṃ dukkhan’ti yathābhūtaṃ pajānanti,

对于：‘这是苦’如实了知；

‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānanti,

对于：‘这是苦的集’如实了知；

‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānanti,

对于：‘这是苦的灭’如实了知；

‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānanti,

于：‘此是到达苦灭之道’如实了知。

te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā,

各位比丘！那些沙门或婆罗门，在沙门中可以被认为是真正的沙门，在婆罗门中可以被认为是真正的婆罗门，我认可他们。

te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.

并且，那些具寿者们对于沙门的意义、婆罗门的意义，能在当下法中，通过自己的无上智慧亲自证悟、实现，并安住于其中。”

Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

世尊这样说。善逝这样说完后，导师又接着这样说道：

【世尊胜偈 ─➢ 四圣谛义】

“Ye dukkhaṃ nappajānanti, atho dukkhassa sambhavaṃ;

Those who know not suffering,

Nor how suffering comes to be,

“若不知晓苦 也不知苦生起

Yattha ca sabbaso dukkhaṃ, asesaṃ uparujjhati.

Nor yet how all such suffering

To a final end is brought,

不知于何处 苦彻底止息

Tañca maggaṃ na jānanti, dukkhūpasamagāminaṃ;

They do not know the Path

Leading to its calming down,

亦不知晓那 导向苦寂灭之道

Cetovimuttihīnā te, atho paññāvimuttiyā;

Cannot find the heart's release

Cannot be by wisdom freed,

他们心无解脱 亦无智慧解脱

Abhabbā te antakiriyāya, te ve jātijarūpagā.

With no chance to make an end,

To birth and aging they're condemned.

不能终结痛苦 必将承受生与老

Ye ca dukkhaṃ pajānanti, atho dukkhassa sambhavaṃ;

Those who do know suffering,

And how suffering comes to be,

若能了知苦 亦知苦之生起

Yattha ca sabbaso dukkhaṃ, asesaṃ uparujjhati.

Know too how all such suffering

To a final end is brought,

了知于何处 苦彻底止息

Tañca maggaṃ pajānanti, dukkhūpasamagāminaṃ;

They who know the Path indeed

Leading to its calming down,

亦了知晓那 导向苦寂灭之道

Cetovimuttisampannā, atho paññāvimuttiyā;

They can find the heart's release,

They can be by wisdom freed.

他们心获解脱 亦有智慧解脱

Sabbā te antakiriyāya, na te jātijarūpagā”ti. dutiyaṃ;

They know how to make an end,

To birth and aging no more bound.

能够终结痛苦 不再承受生与老。”

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.3 Koṭigāmavagga 拘利村品 (SN 56.21-30, 1091-1100)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.3.3 Sammāsambuddhasutta 正等觉者 (SN 56.23, 1093)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Sammāsambuddhasuttaṃ

☼ 【四圣谛义 ─➢ 正等觉者】

☆ Yathābhūtaṃ Abhi-Sam-Buddhattā 如实现等觉 ➾ 如其本然（Yathābhūtaṃ 如实）现（Abhi 显现）等（Sam 完全、圆满）觉（Buddhattā 觉悟境界） ➾ 如其本然地——如实显现，完全、圆满觉悟的境界。

☆ Sammā-Sam-Buddha 正遍知——正等觉者 ➾ 正（Sammā 如其本然、如实）等（Sam 圆满、完全、无偏）觉者（Buddha 知者） ➾ 如其本然地——如实、圆满、完全、无偏的觉悟者。

1093. Sāvatthinidānaṃ.

住在舍卫城。

“Cattārimāni, bhikkhave, ariyasaccāni. Katamāni cattāri?

“各位比丘！有这四种圣谛。是哪四种呢？

Dukkhaṃ ariyasaccaṃ…pe… dukkhanirodhagāminī paṭipadā ariyasaccaṃ –

即：‘苦圣谛、苦集圣谛、苦灭圣谛、导向苦灭的道圣谛’。

imāni kho, bhikkhave, cattāri ariyasaccāni.

各位比丘！这就是四圣谛。

Imesaṃ kho, bhikkhave, catunnaṃ ariyasaccānaṃ yathābhūtaṃ abhisambuddhattā ‘tathāgato arahaṃ sammāsambuddho’ti vuccati.

各位比丘！正因为对这四圣谛，如其本然地——如实显现了完全、圆满觉悟的境界，所以（佛陀）被称为：‘如来、阿罗汉——应供者、正遍知——正等觉者’。

Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. Tatiyaṃ.

因此，各位比丘！对于‘这是苦’，应当努力修习！对于‘这是苦的集’，应当努力修习！对于‘这是苦的灭’，应当努力修习！对于‘这是到达苦灭的道’，应当努力修习！”第三经。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.3 Koṭigāmavagga 拘利村品 (SN 56.21-30, 1091-1100)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.3.4 Arahantasutta 阿罗汉 (SN 56.24, 1094)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Arahantasuttaṃ

1094. Sāvatthinidānaṃ. Ye hi keci, bhikkhave, atītamaddhānaṃ arahanto sammāsambuddhā yathābhūtaṃ abhisambujjhiṃsu, sabbe te cattāri ariyasaccāni yathābhūtaṃ abhisambujjhiṃsu. Ye hi [yepi hi (bahūsu)] keci, bhikkhave, anāgatamaddhānaṃ arahanto sammāsambuddhā yathābhūtaṃ abhisambujjhissanti, sabbe te cattāri ariyasaccāni yathābhūtaṃ abhisambujjhissanti. Ye hi keci, bhikkhave, etarahi arahanto sammāsambuddhā yathābhūtaṃ abhisambujjhanti, sabbe te cattāri ariyasaccāni yathābhūtaṃ abhisambujjhanti.

“Katamāni cattāri? Dukkhaṃ ariyasaccaṃ, dukkhasamudayaṃ ariyasaccaṃ, dukkhanirodhaṃ ariyasaccaṃ, dukkhanirodhagāminī paṭipadā ariyasaccaṃ. Ye hi, keci, bhikkhave, atītamaddhānaṃ arahanto sammāsambuddhā yathābhūtaṃ abhisambujjhiṃsu…pe… abhisambujjhissanti…pe… abhisambujjhanti, sabbe te imāni cattāri ariyasaccāni yathābhūtaṃ abhisambujjhanti.

“Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. Catutthaṃ.

☸---------------------------------------------------------------------

［二四］ 第四 阿罗汉

一 住在舍卫城。

二 “各位比丘！过去世的所有应供、正等觉者，那些如实现等觉的人，都是对这四圣谛如实地现等觉。

三 各位比丘！未来世的所有应供、正等觉者，那些如实现等觉的人，都将会对这四圣谛如实地现等觉。

四 各位比丘！现在的所有应供、正等觉者，那些如实现等觉的人，都是对这四圣谛如实地现等觉。是哪四圣谛呢？

五 即：苦圣谛、苦集圣谛、苦灭圣谛、导向苦灭之道的圣谛。

六 各位比丘！过去世的应供、正等觉者，那些如实现等觉的人……（未来世）将要现等觉的人……（现在）正在现等觉的人，都是对这四圣谛如实地现等觉。

七 因此，各位比丘！对于‘这是苦’，应当努力修习！对于‘这是苦的集’，应当努力修习！对于‘这是苦的灭’，应当努力修习！对于‘这是到达苦灭的道’，应当努力修习！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.3 Koṭigāmavagga 拘利村品 (SN 56.21-30, 1091-1100)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.3.5 Āsavakkhayasutta 漏尽 (SN 56.25, 1095)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Āsavakkhayasuttaṃ

1095. “Jānatohaṃ, bhikkhave, passato āsavānaṃ khayaṃ vadāmi, no ajānato apassato. Kiñca, bhikkhave, jānato passato āsavānaṃ khayo hoti? ‘Idaṃ dukkhan’ti, bhikkhave, jānato passato āsavānaṃ khayo hoti, ‘ayaṃ dukkhasamudayo’ti jānato passato āsavānaṃ khayo hoti, ‘ayaṃ dukkhanirodho’ti jānato passato āsavānaṃ khayo hoti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti jānato passato āsavānaṃ khayo hoti. Evaṃ kho, bhikkhave, jānato evaṃ passato āsavānaṃ khayo hoti.

“Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

［二五］ 第五 漏尽

二 “各位比丘！我为那些了知和看见的人说诸漏的灭尽，而不是为不了知、不看见的人说。各位比丘！什么是了知者、看见者的诸漏灭尽呢？

三 各位比丘！了知和看见“这是苦”，诸漏便会灭尽；了知和看见“这是苦的集”，诸漏便会灭尽；了知和看见“这是苦的灭”，诸漏便会灭尽；了知和看见“这是导向苦灭的道”，诸漏便会灭尽。

四 各位比丘！像这样了知、像这样看见，诸漏就会灭尽。因此，各位比丘！对于‘这是苦’，应当努力修习！对于‘这是苦的集’，应当努力修习！对于‘这是苦的灭’，应当努力修习！对于‘这是到达苦灭的道’，应当努力修习！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.3 Koṭigāmavagga 拘利村品 (SN 56.21-30, 1091-1100)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.3.6 Mittasutta 友 (SN 56.26, 1096)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Mittasuttaṃ

1096. “Ye hi keci, bhikkhave, anukampeyyātha, ye ca sotabbaṃ maññeyyuṃ – mittā vā amaccā vā ñātī vā sālohitā vā – te vo, bhikkhave, catunnaṃ ariyasaccānaṃ yathābhūtaṃ abhisamayāya samādapetabbā nivesetabbā patiṭṭhāpetabbā.

“Katamesaṃ catunnaṃ? Dukkhassa ariyasaccassa, dukkhasamudayassa ariyasaccassa, dukkhanirodhassa ariyasaccassa, dukkhanirodhagāminiyā paṭipadāya ariyasaccassa. Ye hi keci, bhikkhave, anukampeyyātha, ye ca sotabbaṃ maññeyyuṃ – mittā vā amaccā vā ñātī vā sālohitā vā te vo, bhikkhave, imesaṃ catunnaṃ ariyasaccānaṃ yathābhūtaṃ abhisamayāya samādapetabbā nivesetabbā patiṭṭhāpetabbā.

“Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［二六］ 第六 友

二 “各位比丘！你们如果对某些人怀有慈悯之心，并且认为他们会听从——无论是朋友、同僚、亲戚还是血亲——各位比丘！你们就应当引导他们、劝勉他们、使他们确立于对四圣谛的如实正觉（或：如实现观）。是哪四圣谛呢？

三 即：苦圣谛、苦集圣谛、苦灭圣谛、导向苦灭的道圣谛。

四 各位比丘！你们如果对某些人怀有慈悯之心，并且认为他们会听从——无论是朋友、同僚、亲戚还是血亲——各位比丘！你们就应当引导他们、劝勉他们、使他们确立于对此四圣谛的如实正觉（或：如实现观）。

五 因此，各位比丘！对于‘这是苦’，应当努力修习！对于‘这是苦的集’，应当努力修习！对于‘这是苦的灭’，应当努力修习！对于‘这是到达苦灭的道’，应当努力修习！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2566.5.11 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.3 Koṭigāmavagga 拘利村品 (SN 56.21-30, 1091-1100)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.3.7 Tathasutta 真如经 (SN 56.27, 1097)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Tathasuttaṃ

真如经

1097. “Cattārimāni, bhikkhave, ariyasaccāni.

（佛说：）“各位比丘！有这四种圣谛。

Katamāni cattāri?

是哪四种呢？

Dukkhaṃ ariyasaccaṃ, dukkhasamudayaṃ ariyasaccaṃ, dukkhanirodhaṃ ariyasaccaṃ, dukkhanirodhagāminī paṭipadā ariyasaccaṃ –

即：苦圣谛、苦集圣谛、苦灭圣谛、导向苦灭的道圣谛。

imāni kho, bhikkhave, cattāri ariyasaccāni tathāni avitathāni anaññathāni;

各位比丘！这四圣谛，是真如（tathāni）、不虚（avitathāni）、不异（anaññathāni）；

tasmā ‘ariyasaccānī’ti vuccanti.

因此被称为：‘圣谛！’

“Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo…pe…

因此，各位比丘！对于‘这是苦’，应当努力修习！

对于‘这是苦的集’，应当努力修习！

对于‘这是苦的灭’，应当努力修习！

‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

对于‘这是到达苦灭的道’，应当努力修习！”

Sattamaṃ.

真如经 ～拘利村品‧第七经终

～《谛相应‧拘利村品‧Tathasutta 真如经》(SN 56.27, 1097)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.9.14 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.3 Koṭigāmavagga 拘利村品 (SN 56.21-30, 1091-1100)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.3.8 Lokasutta 世间 (SN 56.28, 1098)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Lokasuttaṃ

世间经

1098. “Cattārimāni, bhikkhave, ariyasaccāni.

“［一、四圣谛的总说：］

各位比丘！有这四种谛，圣者的真理。

Katamāni cattāri?

是哪四种（圣谛）呢？即——

Dukkhaṃ ariyasaccaṃ,

❶ 苦圣谛；

dukkhasamudayaṃ ariyasaccaṃ,

❷ 苦的集圣谛；

dukkhanirodhaṃ ariyasaccaṃ,

❸ 苦的灭圣谛；

dukkhanirodhagāminī paṭipadā ariyasaccaṃ.

❹ 到达苦灭的道迹圣谛。

Sadevake loke

［二、四圣谛的意义：］

在这个包含天神（sadevake）、

samārake

魔罗（samārake）、

sabrahmake

梵天（sabrahmake）的世界里，

sassamaṇabrāhmaṇiyā

在包括沙门、婆罗门（sassamaṇabrāhmaṇiyā）

pajāya

以及

sadevamanussāya

天神和人类（sadevamanussāya）的众生中，

tathāgato ariyo;

如来是圣者（ariyo）；

tasmā ‘ariyasaccānī’ti vuccanti”.

因此（这些真理）被称为：‘圣谛’。

“Tasmātiha, bhikkhave,

［三、四圣谛的实践：］

因此，各位比丘！

‘idaṃ dukkhan’ti yogo karaṇīyo…pe…

⑴ 对于‘这是苦’，应当努力修习！

⑵ 对于‘这是苦的集’，应当努力修习！

⑶ 对于‘这是苦的灭’，应当努力修习！

‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

⑷ 对于‘这是到达苦灭的道迹’，应当努力修习！”

Aṭṭhamaṃ.

世间经 ～拘利村品‧第八经终

～《谛相应‧拘利村品‧Lokasutta 世间经》(SN 56.28, 1098)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.9.14 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.3 Koṭigāmavagga 拘利村品 (SN 56.21-30, 1091-1100)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.3.9 Pariññeyyasutta 应遍知 (SN 56.29, 1099)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Pariññeyyasuttaṃ

应遍知经

☆ 四正断（四护勤 Cattāri padhānāni）的实践 ☞ (AN 4.14)

① 防护根门（苦圣谛） ➾ 律仪勤（saṃvara-padhāna）；

② 断三恶寻（集圣谛） ➾ 断勤（pahāna-padhāna）；

③ 七菩提分（道圣谛） ➾ 修勤（bhāvanā-padhāna）；

④ 善护禅相（灭圣谛） ➾ 随护勤（anurakkhaṇā-padhāna）。

☆ 四圣谛的责任 ☞

① 苦圣谛 ➾ 应被遍知（pariññeyyaṃ）；

② 集圣谛 ➾ 应被断除（pahātabbaṃ）；

③ 灭圣谛 ➾ 应被作证（sacchikātabbaṃ）；

④ 道圣谛 ➾ 应被修习（bhāvetabbaṃ）。

1099. “Cattārimāni, bhikkhave, ariyasaccāni.

“［一、四圣谛的总说：］

各位比丘！有这四种谛，圣者的真理。

Katamāni cattāri?

是哪四种（圣谛）呢？即——

Dukkhaṃ ariyasaccaṃ,

❶ 苦圣谛；

dukkhasamudayaṃ ariyasaccaṃ,

❷ 苦的集圣谛；

dukkhanirodhaṃ ariyasaccaṃ,

❸ 苦的灭圣谛；

dukkhanirodhagāminī paṭipadā ariyasaccaṃ –

❹ 到达苦灭的道迹圣谛。

imāni kho, bhikkhave, cattāri ariyasaccāni.

各位比丘！这四种谛，是圣者的真理。

Imesaṃ kho, bhikkhave, catunnaṃ ariyasaccānaṃ

［二、四圣谛的目的：］

各位比丘！然而，在这四圣谛中，

atthi ariyasaccaṃ pariññeyyaṃ,

⑴ 有应被遍知的圣谛；

atthi ariyasaccaṃ pahātabbaṃ,

⑵ 有应被断除的圣谛；

atthi ariyasaccaṃ sacchikātabbaṃ,

⑶ 有应被作证的圣谛；

atthi ariyasaccaṃ bhāvetabbaṃ.

⑷ 有应被修习的圣谛。

Katamañca, bhikkhave, ariyasaccaṃ pariññeyyaṃ?

［三、四圣谛的责任：］

各位比丘！什么是应被遍知的圣谛呢？

Dukkhaṃ, bhikkhave, ariyasaccaṃ pariññeyyaṃ,

各位比丘！⑴ ‘苦圣谛’应被遍知；

dukkhasamudayaṃ ariyasaccaṃ pahātabbaṃ,

⑵ ‘苦的集圣谛’应被断除；

dukkhanirodhaṃ ariyasaccaṃ sacchikātabbaṃ,

⑶ ‘苦的灭圣谛’应被作证；

dukkhanirodhagāminī paṭipadā ariyasaccaṃ bhāvetabbaṃ.

⑷ ‘到达苦灭的道迹圣谛’应被修习。

Tasmātiha, bhikkhave,

［四、四圣谛的实践：］

因此，各位比丘！

‘idaṃ dukkhan’ti yogo karaṇīyo…pe…

⑴ 对于‘这是苦’，应当努力修习！

⑵ 对于‘这是苦的集’，应当努力修习！

⑶ 对于‘这是苦的灭’，应当努力修习！

‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

⑷ 对于‘这是到达苦灭的道迹’，应当努力修习！”

Navamaṃ.

应遍知经 ～拘利村品‧第九经终

～《谛相应‧拘利村品‧Pariññeyyasutta 应遍知经》(SN 56.29, 1099)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.3 Koṭigāmavagga 拘利村品 (SN 56.21-30, 1091-1100)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.3.10 Gavampatisutta 伽梵婆提 (SN 56.30, 1100)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Gavampatisuttaṃ

1100. Ekaṃ samayaṃ sambahulā therā bhikkhū cetesu [cetiyesu (syā.)] viharanti sahañcanike [sahajaniye (sī. syā. kaṃ.)]. Tena kho pana samayena sambahulānaṃ therānaṃ bhikkhūnaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ maṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – “yo nu kho, āvuso, dukkhaṃ passati dukkhasamudayampi so passati, dukkhanirodhampi passati, dukkhanirodhagāminiṃ paṭipadampi passatī”ti.

Evaṃ vutte āyasmā gavampati thero [gavampatitthero (syā. kaṃ.)] bhikkhū etadavoca – “sammukhā metaṃ, āvuso, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – ‘yo, bhikkhave, dukkhaṃ passati dukkhasamudayampi so passati, dukkhanirodhampi passati, dukkhanirodhagāminiṃ paṭipadampi passati. Yo dukkhasamudayaṃ passati dukkhampi so passati, dukkhanirodhampi passati, dukkhanirodhagāminiṃ paṭipadampi passati. Yo dukkhanirodhaṃ passati dukkhampi so passati, dukkhasamudayampi passati, dukkhanirodhagāminiṃ paṭipadampi passati. Yo dukkhanirodhagāminiṃ paṭipadaṃ passati dukkhampi so passati, dukkhasamudayampi passati, dukkhanirodhampi passatī’”ti. Dasamaṃ.

Koṭigāmavaggo tatiyo.

Tassuddānaṃ –

Dve vajjī sammāsambuddho, arahaṃ āsavakkhayo;

Mittaṃ tathā ca loko ca, pariññeyyaṃ gavampatīti.

☸---------------------------------------------------------------------

［三〇］ 第十 伽梵婆提

一 一个时候，许多长老比丘，住在支提国的萨罕奢尼卡。

二 那时，许多长老比丘，用过餐食从托钵乞食回来后，在集会堂聚集坐下，进行了这样的谈话：“朋友们！见到苦的人，是否也见到苦的集起、见到苦的灭尽、见到导向苦灭尽的道路呢？”

三 这样说后，具寿伽梵婆提对长老比丘们说道：

“朋友们！我从世尊那里，曾经亲自听闻、亲自接受：

四 “诸比丘！见到苦的人，也见到苦的集起，也见到苦的灭尽，也见到导向苦灭尽的道路。见到苦集起的人，也见到苦，也见到苦的灭尽，也见到导向苦灭尽的道路。见到苦灭尽的人，也见到苦，也见到苦的集起，也见到导向苦灭尽的道路。见到导向苦灭尽道路的人，也见到苦，也见到苦的集起，也见到苦的灭尽。””

第三 拘利村品（完）

此品的摄颂（总结偈）如下：

（关于）两种跋耆人

以及正等觉者

阿罗汉漏尽

朋友与如同世间

乃至（法）应被遍知

以及伽梵婆提。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.4 Sīsapāvanavagga 申恕林品 (SN 56.31-40, 1101-1110)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.4.1 Sīsapāvanasutta 申恕林 (SN 56.31, 1101)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Sīsapāvanavaggo

1. Sīsapāvanasuttaṃ

1101. Ekaṃ samayaṃ bhagavā kosambiyaṃ viharati sīsapāvane [siṃsapāvane (sī. pī.)]. Atha kho bhagavā parittāni sīsapāpaṇṇāni pāṇinā gahetvā bhikkhū āmantesi – “taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho bahutaraṃ – yāni vā mayā parittāni sīsapāpaṇṇāni pāṇinā gahitāni yadidaṃ upari sīsapāvane”ti? “Appamattakāni, bhante, bhagavatā parittāni sīsapāpaṇṇāni pāṇinā gahitāni; atha kho etāneva bahutarāni yadidaṃ upari sīsapāvane”ti. “Evameva kho, bhikkhave, etadeva bahutaraṃ yaṃ vo mayā abhiññāya anakkhātaṃ. Kasmā cetaṃ, bhikkhave, mayā anakkhātaṃ? Na hetaṃ, bhikkhave, atthasaṃhitaṃ nādibrahmacariyakaṃ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati; tasmā taṃ mayā anakkhātaṃ”.

“Kiñca, bhikkhave, mayā akkhātaṃ? ‘Idaṃ dukkhan’ti, bhikkhave, mayā akkhātaṃ, ‘ayaṃ dukkhasamudayo’ti mayā akkhātaṃ, ‘ayaṃ dukkhanirodho’ti mayā akkhātaṃ, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti mayā akkhātaṃ”.

“Kasmā cetaṃ, bhikkhave, mayā akkhātaṃ? Etañhi, bhikkhave, atthasaṃhitaṃ etaṃ ādibrahmacariyakaṃ etaṃ nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati; tasmā taṃ mayā akkhātaṃ.

“Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第四 申恕林品

［三一］ 第一 申恕林

一 一个时候，世尊住在拘睒弥国的申恕林。

二 那时，世尊手里拿着少许申恕树叶，告诉诸比丘说：

“诸比丘！你们认为如何？我手中所拿的这少许申恕树叶，与申恕林上面所有的树叶相比，哪个更多呢？”

“尊者！世尊手中所拿的申恕树叶很少，申恕林上面所有的树叶多得多。”

三 “诸比丘！正是这样，我通过证悟所了知而没有对你们讲说的法要多得多，已经讲说的法很少。

四 诸比丘！为什么（有些法）我没有说呢？诸比丘！因为这（些法）不与义利相应，不是梵行的开端，不能有助于（导向）厌离、离贪、灭尽、寂止、证智、正觉、涅槃。所以（这些法）我没有说。

五 诸比丘！那我说了什么呢？诸比丘！我说“此是苦”；我说“此是苦的集起”；我说“此是苦的灭尽”；我说“此是导向苦灭尽的道路”。

六 诸比丘！为什么我说了这些呢？诸比丘！因为这与义利相应，是梵行的开端，有助于（导向）厌离、离贪、灭尽、寂止、证智、正觉、涅槃。所以我说了这些。

七 所以，诸比丘！对于‘此是苦’，应当努力修习！对于‘此是苦的集起’，应当努力修习！对于‘此是苦的灭尽’，应当努力修习！对于‘此是导向苦灭尽的道路’，应当努力修习！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.4 Sīsapāvanavagga 申恕林品 (SN 56.31-40, 1101-1110)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.4.2 Khadirapattasutta 佉提罗 (SN 56.32, 1102)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Khadirapattasuttaṃ

佉提罗

1102. “Yo, bhikkhave, evaṃ vadeyya – ‘ahaṃ dukkhaṃ ariyasaccaṃ yathābhūtaṃ anabhisamecca, dukkhasamudayaṃ ariyasaccaṃ yathābhūtaṃ anabhisamecca, dukkhanirodhaṃ ariyasaccaṃ yathābhūtaṃ anabhisamecca, dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ yathābhūtaṃ anabhisamecca sammā dukkhassantaṃ karissāmī’ti – netaṃ ṭhānaṃ vijjati.

“诸比丘！如果有人这样说：‘我不能如实地现观苦圣谛；不能如实地现观苦集圣谛；不能如实地现观苦灭圣谛；不能如实地现观导向苦灭尽的道路圣谛，（却想要）完全地终结苦。’这是不可能的。

“Seyyathāpi, bhikkhave, yo evaṃ vadeyya – ‘ahaṃ khadirapattānaṃ vā saralapattānaṃ [palāsapattānaṃ (sī. syā. kaṃ. pī.)] vā āmalakapattānaṃ vā puṭaṃ karitvā udakaṃ vā tālapattaṃ vā āharissāmī’ti – netaṃ ṭhānaṃ vijjati;

诸比丘！譬如有人这样说：‘我用佉提罗叶、婆罗娑叶或阿摩勒叶做成容器，来运送水或者棕榈汁。’这是不可能的。

evameva kho, bhikkhave, yo evaṃ vadeyya – ‘ahaṃ dukkhaṃ ariyasaccaṃ yathābhūtaṃ anabhisamecca…pe… dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ yathābhūtaṃ anabhisamecca sammā dukkhassantaṃ karissāmī’ti – netaṃ ṭhānaṃ vijjati.

诸比丘！同样地，如果有人这样说：‘我不能如实地现观苦圣谛……乃至……不能如实地现观导向苦灭尽的道路圣谛，（却想要）完全地终结苦。’这是不可能的。

“Yo ca kho, bhikkhave, evaṃ vadeyya – ‘ahaṃ dukkhaṃ ariyasaccaṃ yathābhūtaṃ abhisamecca, dukkhasamudayaṃ ariyasaccaṃ yathābhūtaṃ abhisamecca, dukkhanirodhaṃ ariyasaccaṃ yathābhūtaṃ abhisamecca, dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ yathābhūtaṃ abhisamecca sammā dukkhassantaṃ karissāmī’ti – ṭhānametaṃ vijjati.

诸比丘！又，如果有人这样说：‘我如实地现观苦圣谛；如实地现观苦集圣谛；如实地现观苦灭圣谛；如实地现观导向苦灭尽的道路圣谛，（以此）完全地终结苦。’这（才）是有可能的。

“Seyyathāpi, bhikkhave, yo evaṃ vadeyya – ‘ahaṃ padumapattānaṃ vā palāsapattānaṃ vā māluvapattānaṃ vā puṭaṃ karitvā udakaṃ vā tālapattaṃ vā āharissāmī’ti – ṭhānametaṃ vijjati;

诸比丘！譬如有人这样说：‘我用莲花叶、婆罗娑叶或摩楼迦叶做成容器，来运送水或者棕榈汁。’这（才）是有可能的。

evameva kho, bhikkhave, yo evaṃ vadeyya – ‘ahaṃ dukkhaṃ ariyasaccaṃ yathābhūtaṃ abhisamecca …pe… dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ yathābhūtaṃ abhisamecca sammā dukkhassantaṃ karissāmī’ti – ṭhānametaṃ vijjati.

诸比丘！同样地，如果有人这样说：‘我如实地现观苦圣谛……乃至……如实地现观导向苦灭尽的道路圣谛，（以此）完全地终结苦。’这（才）是有可能的。”

“Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. Dutiyaṃ.

所以，诸比丘！对于‘此是苦’，应当努力修习！……乃至……对于‘此是导向苦灭尽的道路’，应当努力修习！” 第二经。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.4 Sīsapāvanavagga 申恕林品 (SN 56.31-40, 1101-1110)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.4.3 Daṇḍasutta 杖 (SN 56.33, 1103)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Daṇḍasuttaṃ

1103. “Seyyathāpi, bhikkhave, daṇḍo uparivehāsaṃ khitto sakimpi mūlena nipatati, sakimpi aggena nipatati; evameva kho, bhikkhave, avijjānīvaraṇā sattā taṇhāsaṃyojanā sandhāvantā saṃsarantā [taṇhāsaṃyojanabandhā sandhāvatā (ka.)] sakimpi asmā lokā paraṃ lokaṃ gacchanti, sakimpi parasmā lokā imaṃ lokaṃ āgacchanti. Taṃ kissa hetu? Adiṭṭhattā, bhikkhave, catunnaṃ ariyasaccānaṃ. Katamesaṃ catunnaṃ? Dukkhassa ariyasaccassa…pe… dukkhanirodhagāminiyā paṭipadāya ariyasaccassa.

“Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

［三三］ 第三 杖

二 “诸比丘！譬如将一根杖抛向空中，它有时会根部先落地，有时会梢部先落地。诸比丘！同样地，被无明所覆盖、被渴爱所束缚的众生，流转轮回，有时从此世去往他世，有时从他世来到此世。这是什么原因呢？诸比丘！是因为没有见到四圣谛的缘故。哪四圣谛呢？

三 即：苦圣谛、苦集圣谛、苦灭圣谛、导向苦灭尽的道路圣谛。

四 所以，诸比丘！对于‘此是苦’，应当努力修习！对于‘此是苦的集起’，应当努力修习！对于‘此是苦的灭尽’，应当努力修习！对于‘此是导向苦灭尽的道路’，应当努力修习！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.4 Sīsapāvanavagga 申恕林品 (SN 56.31-40, 1101-1110)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.4.4 Celasutta 衣 (SN 56.34, 1104)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Celasuttaṃ

1104. “Āditte, bhikkhave, cele vā sīse vā kimassa karaṇīyan”ti? “Āditte, bhante, cele vā sīse vā, tasseva celassa vā sīsassa vā nibbāpanāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyan”ti.

“Ādittaṃ, bhikkhave, celaṃ vā sīsaṃ vā ajjhupekkhitvā amanasikaritvā anabhisametānaṃ catunnaṃ ariyasaccānaṃ yathābhūtaṃ abhisamayāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ. Katamesaṃ catunnaṃ? Dukkhassa ariyasaccassa…pe… dukkhanirodhagāminiyā paṭipadāya ariyasaccassa.

“Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. Catutthaṃ.

☸---------------------------------------------------------------------

［三四］ 第四 衣

二 “诸比丘！如果衣服或者头发着火了，应该怎么做呢？”

“尊者！如果衣服或者头发着火了，为了扑灭衣服或头发上的火，应当生起极大的意愿、努力、勤奋、勇猛、不退转、保持正念、保持正知。”

三 “诸比丘！（即使可以）对燃烧的衣服或头发舍置不顾、不作意，（但）对于尚未如实证悟的四圣谛，为了如实证悟它们，（更）应当生起极大的意愿、努力、勤奋、勇猛、不退转、保持正念、保持正知。哪四圣谛呢？

四 即：苦圣谛、苦集圣谛、苦灭圣谛、导向苦灭尽的道路圣谛。

五 所以，诸比丘！对于‘此是苦’，应当努力修习！对于‘此是苦的集起’，应当努力修习！对于‘此是苦的灭尽’，应当努力修习！对于‘此是导向苦灭尽的道路’，应当努力修习！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.4 Sīsapāvanavagga 申恕林品 (SN 56.31-40, 1101-1110)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.4.5 Sattisatasutta 百枪 (SN 56.35, 1105)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Sattisatasuttaṃ

1105. “Seyyathāpi, bhikkhave, puriso vassasatāyuko vassasatajīvī. Tamenaṃ evaṃ vadeyya – ‘ehambho purisa, pubbaṇhasamayaṃ taṃ sattisatena hanissanti, majjhanhikasamayaṃ sattisatena hanissanti, sāyanhasamayaṃ sattisatena hanissanti. So kho tvaṃ, ambho purisa, divase divase tīhi tīhi sattisatehi haññamāno vassasatāyuko vassasatajīvī vassasatassa accayena anabhisametāni cattāri ariyasaccāni abhisamessasī’”ti.

“Atthavasikena, bhikkhave, kulaputtena alaṃ upagantuṃ. Taṃ kissa hetu? Anamataggoyaṃ, bhikkhave, saṃsāro; pubbā koṭi nappaññāyati sattippahārānaṃ asippahārānaṃ usuppahārānaṃ pharasuppahārānaṃ [asippahārānaṃ pharasuppahārānaṃ (ka.)]. Evañcetaṃ, bhikkhave, assa. Na kho panāhaṃ, bhikkhave, saha dukkhena, saha domanassena catunnaṃ ariyasaccānaṃ abhisamayaṃ vadāmi; api cāhaṃ, bhikkhave, sahāva sukhena, sahāva somanassena catunnaṃ ariyasaccānaṃ abhisamayaṃ vadāmi. Katamesaṃ catunnaṃ? Dukkhassa ariyasaccassa…pe… dukkhanirodhagāminiyā paṭipadāya ariyasaccassa.

“Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

［三五］ 第五 百枪

二 “诸比丘！譬如有一个人，能活一百岁，寿命一百年。有人对他说：‘喂，这位先生！在早上时分，将用一百支枪刺你；在中午时分，将用一百支枪刺你；在傍晚时分，将用一百支枪刺你。喂，先生！你每天被三百支枪刺击，活一百岁，寿命一百年。一百年之后，（你将）证悟尚未证悟的四圣谛。’”诸比丘！追求（最终）义利的善家子弟，是值得去接受（这个条件）的。这是什么原因呢？

三 诸比丘！这轮回是无始的；其开端不可知晓，（众生在此轮回中遭受）枪击、刀砍、箭射、斧劈（之苦）。诸比丘！即使是这样，诸比丘！我并不是说四圣谛的证悟是伴随着痛苦和忧恼的；相反，诸比丘！我说四圣谛的证悟是伴随着快乐和喜悦的。哪四圣谛呢？

四 即：苦圣谛、苦集圣谛、苦灭圣谛、导向苦灭尽的道路圣谛。

五 所以，诸比丘！对于‘此是苦’，应当努力修习！对于‘此是苦的集起’，应当努力修习！对于‘此是苦的灭尽’，应当努力修习！对于‘此是导向苦灭尽的道路’，应当努力修习！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.4 Sīsapāvanavagga 申恕林品 (SN 56.31-40, 1101-1110)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.4.6 Pāṇasutta 生类 (SN 56.36, 1106)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Pāṇasuttaṃ

1106. “Seyyathāpi, bhikkhave, puriso yaṃ imasmiṃ jambudīpe tiṇakaṭṭhasākhāpalāsaṃ tacchetvā ekajjhaṃ saṃhareyya; ekajjhaṃ saṃharitvā sūlaṃ kareyya. Sūlaṃ karitvā ye mahāsamudde mahantakā pāṇā te mahantakesu sūlesu āvuneyya, ye mahāsamudde majjhimakā pāṇā te majjhimakesu sūlesu āvuneyya, ye mahāsamudde sukhumakā pāṇā te sukhumakesu sūlesu āvuneyya. Apariyādinnā ca, bhikkhave, mahāsamudde oḷārikā pāṇā assu.

“Atha imasmiṃ jambudīpe tiṇakaṭṭhasākhāpalāsaṃ parikkhayaṃ pariyādānaṃ gaccheyya. Ito bahutarā kho, bhikkhave, mahāsamudde sukhumakā pāṇā, ye na sukarā sūlesu āvunituṃ. Taṃ kissa hetu? Sukhumattā, bhikkhave, attabhāvassa. Evaṃ mahā kho, bhikkhave, apāyo. Evaṃ mahantasmā kho, bhikkhave, apāyasmā parimutto diṭṭhisampanno puggalo ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.

“Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［三六］ 第六 生类

二 “诸比丘！譬如有一个人，把这阎浮提（南赡部洲）所有的草、木、枝、叶都砍削下来，收集到一处；收集到一处后，做成（许多）签串。做成签串后，把大海里体型大的生类串在大签串上，把大海里体型中等的生类串在中签串上，把大海里体型微小的生类串在小签串上。（即使这样）诸比丘！大海里粗大的生类也还没能完全被串起来。

三 就算这阎浮提所有的草、木、枝、叶都因此而用尽耗光了，诸比丘！大海里那些体型微小的生类，（数量）要多得多，它们是不容易用签串起来的。这是什么原因呢？诸比丘！是因为它们自体微小的缘故。诸比丘！恶趣（的范围）就是如此广大！诸比丘！从如此广大的恶趣中解脱出来、具足正见的人，他如实地了知‘此是苦’……乃至……他如实地了知‘此是导向苦灭尽的道路’。

四 所以，诸比丘！对于‘此是苦’，应当努力修习！对于‘此是苦的集起’，应当努力修习！对于‘此是苦的灭尽’，应当努力修习！对于‘此是导向苦灭尽的道路’，应当努力修习！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.3.26 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.4 Sīsapāvanavagga 申恕林品 (SN 56.31-40, 1101-1110)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.4.7 Paṭhamasūriyasutta 日喻之一 (SN 56.37, 1107)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Paṭhamasūriyasuttaṃ

《日喻之一经》

1107. “Sūriyassa [suriyassa (sī. syā. kaṃ. pī.)], bhikkhave, udayato etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ – aruṇuggaṃ.

［一、日喻四谛 ➥］

（尔时，世尊说：）

“诸比丘！太阳升起的时候，其先导、其前兆，就是黎明的出现。

Evameva kho, bhikkhave, bhikkhuno catunnaṃ ariyasaccānaṃ yathābhūtaṃ abhisamayāya etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ – sammādiṭṭhi.

正是如此，诸比丘！对于比丘来说，要如实地证悟四圣谛，其先导、其前兆，就是正见。

Tassetaṃ bhikkhave, bhikkhuno pāṭikaṅkhaṃ –

［二、正见四谛 ➥］

诸比丘！对于那位（有正见的）比丘，可以期待的是——

‘idaṃ dukkhan’ti yathābhūtaṃ pajānissati…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānissati.

[‘Idaṃ dukkhan’ti yathābhūtaṃ pajānissati,

❶ 将如实了知：‘此是苦！’

‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānissati,

❷ 将如实了知：‘此是苦之集起！’

‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānissati,

❸ 将如实了知：‘此是苦之灭尽！’

‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānissati.]

❹ 将如实了知：‘此是导向苦灭尽之道迹！’

“Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

[“Tasmātiha, bhikkhave,

［三、圆满四谛 ➥］

所以，诸比丘在此世间——

‘idaṃ dukkhan’ti yogo karaṇīyo,

⓵ 必须努力修习：‘此是苦！’

‘ayaṃ dukkhasamudayo’ti yogo karaṇīyo,

⓶ 必须努力修习：‘此是苦之集起！’

‘ayaṃ dukkhanirodho’ti yogo karaṇīyo,

⓷ 必须努力修习：‘此是苦之灭尽！’

‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.]

⓸ 必须努力修习：‘此是导向苦灭尽之道迹！’”

Sattamaṃ.

日喻之一经 ～申恕林品‧第七经终

～《谛相应‧申恕林品‧Paṭhamasūriyasutta 日喻之一经》(SN 56.37, 1107)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.3.27 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.4 Sīsapāvanavagga 申恕林品 (SN 56.31-40, 1101-1110)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.4.8 Dutiyasūriyasutta 日喻之二 (SN 56.38, 1108)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Dutiyasūriyasuttaṃ

《日喻之二经》

《相应部经典‧谛相应‧转法轮品‧转法轮经》说示（四圣谛的内涵）：

☆ 四圣谛（ Catunnaṃ ariyasaccānaṃ ） ➾

① 苦圣谛（ Dukkhassa ariyasaccassa ） ☞

五取蕴苦（执取身心世界的苦果）：

⑴ 色蕴──生老病死苦；

⑵ 受蕴──愁悲忧恼苦；

⑶ 想蕴──怨憎会苦；

⑷ 行蕴──爱别离苦；

⑸ 识蕴──求不得苦。

② 集圣谛（ Dukkhasamudayassa ariyasaccassa ） ☞

三种渴爱（执取身心世界的因缘）：

⑴ 欲爱──对于欲望的渴爱；

⑵ 有爱──对于拥有的渴爱（包括对于来生的追求）；

⑶ 无有爱──不舍失去的渴爱（包括对于梵行的追求）。

╭┄→痴（舍受）╮　╭┄→瞋（苦受）╮

求不得（意思食）　┆　怨憎会（触食）　┆

↑　　　　　　　↓　↑　　　　　　　↓

➊欲爱（爱寻无常）　➋有爱（瞋寻是苦）　➌无有爱（害寻无我）

↑　　　　　　　　　　　　　　　　　┆

╰┄贪（乐受）←┄爱别离（识食）←┄╯

③ 灭圣谛（ Dukkhanirodhassa ariyasaccassa ） ☞

涅槃寂静（灭尽三种渴爱的烦恼）：

“它正是任何渴爱之离欲、停止（贪爱）、舍弃（贪爱）、出离（贪爱）而没有执着，已经被完全地解脱自由。”

（ Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo. ）

《长部经典‧大品‧第二十二经‧大念住经》说示（道圣谛的解释）：

④ 道圣谛（ Dukkhanirodhagāminiyā paṭipadāya ariyasaccassa ） ☞

八圣道分（去除三种渴爱的道迹，也就是对于伦理道德的实践）：

⑴ 正见──在身心世界洞察四圣谛的智慧；

⑵ 正思惟──离开贪瞋害的三种不善寻思；

⑶ 正语──离开妄语、两舌、恶口、绮语；

⑷ 正业──离开杀生、偷盗、邪淫三恶业；

⑸ 正命──不以违反道德的方式经营生活；

⑹ 正精进──断恶修善努力精进于四正勤；

⑺ 正念──随时随地在身受心法中修内观；

⑻ 正定──从初禅到四禅以上修止观法门。

1108. “Yāvakīvañca, bhikkhave, candimasūriyā loke nuppajjanti,

［一、宇宙光明 ➥］

（尔时，世尊说：）

﹙➊ 混沌未明 ☙﹚

“不知多久以来，诸比丘！只要日月还未出现于世间——
neva tāva mahato ālokassa pātubhāvo hoti mahato obhāsassa.

那时就不会有大光明、大光辉的显现。

Andhatamaṃ tadā hoti andhakāratimisā.

那时就是彻底的黑暗，漆黑的昏暗。

Neva tāva rattindivā [rattidivā (ka.)] paññāyanti,

那时，（人们）既不知道白昼黑夜，
na māsaddhamāsā paññāyanti,

也不知道月份、半月（周期），
na utusaṃvaccharā paññāyanti.

也不知道季节、年岁。

“Yato ca kho, bhikkhave, candimasūriyā loke uppajjanti,

﹙➋ 天地初分 ☙﹚

然而，诸比丘！当日月确实出现于世间之时——
atha mahato ālokassa pātubhāvo hoti mahato obhāsassa.

就有大光明、大光辉的显现；

Neva andhatamaṃ tadā hoti na andhakāratimisā.

那时就不再是彻底的黑暗，不再是漆黑的昏暗。

Atha rattindivā paññāyanti,

于是（人们）知道了白昼黑夜；
māsaddhamāsā paññāyanti,

知道了月份、半月（周期）；
utusaṃvaccharā paññāyanti.

知道了季节、年岁。

Evameva kho, bhikkhave, yāvakīvañca tathāgato loke nuppajjati arahaṃ sammāsambuddho,

［二、佛慧光明 ➥］

﹙➊ 佛未出世 ☙﹚

正是如此，诸比丘！不知多久以来，只要如来、应供、正等觉者还未出现于世间——
neva tāva mahato ālokassa pātubhāvo hoti mahato obhāsassa.

那时就不会有（智慧的）大光明、大光辉的显现；

Andhatamaṃ tadā hoti andhakāratimisā.

那时就是（无明的）彻底黑暗，漆黑的昏暗。

Neva tāva catunnaṃ ariyasaccānaṃ ācikkhaṇā hoti desanā

那时，既没有对四圣谛的指示、教导、
paññāpanā paṭṭhapanā vivaraṇā

宣示、确立、阐明、
vibhajanā uttānīkammaṃ.

辨析、显了。

“Yato ca kho, bhikkhave, tathāgato loke uppajjati arahaṃ sammāsambuddho,

﹙➋ 佛现世间 ☙﹚

然而，诸比丘！当如来、应供、正等觉者确实出现于世间之时——
atha mahato ālokassa pātubhāvo hoti mahato obhāsassa.

就有（智慧的）大光明、大光辉的显现；

Neva andhatamaṃ tadā hoti na andhakāratimisā.

那时就不再是（无明的）彻底黑暗，不再是漆黑的昏暗。

Atha kho catunnaṃ ariyasaccānaṃ ācikkhaṇā hoti desanā

于是就有了对四圣谛的指示、教导、
paññāpanā paṭṭhapanā vivaraṇā

宣示、确立、阐明、
vibhajanā uttānīkammaṃ.

辨析、显了。

Katamesaṃ catunnaṃ?

﹙➌ 佛宣四谛 ☙﹚

是哪四（圣谛）呢？（即是——）

Dukkhassa ariyasaccassa…pe…

[Dukkhassa ariyasaccassa

⑴ 苦圣谛；
dukkhasamudayassa ariyasaccassa

⑵ 苦集起圣谛；
dukkhanirodhassa ariyasaccassa]

⑶ 苦灭尽圣谛；
dukkhanirodhagāminiyā paṭipadāya ariyasaccassa.

⑷ 导向苦灭尽的道路圣谛。

“Tasmātiha, bhikkhave,

［三、圆满四谛 ➥］

所以，诸比丘在此世间——

‘idaṃ dukkhan’ti yogo karaṇīyo…pe…

[‘idaṃ dukkhan’ti yogo karaṇīyo,

⓵ 必须努力修习：‘此是苦！’

‘ayaṃ dukkhasamudayo’ti yogo karaṇīyo,

⓶ 必须努力修习：‘此是苦之集起！’

‘ayaṃ dukkhanirodho’ti yogo karaṇīyo,]

⓷ 必须努力修习：‘此是苦之灭尽！’

‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

⓸ 必须努力修习：‘此是导向苦灭尽的道路！’”

Aṭṭhamaṃ.

日喻之二经 ～申恕林品‧第八经终

～《谛相应‧申恕林品‧Dutiyasūriyasutta 日喻之二经》(SN 56.38, 1108)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.4 Sīsapāvanavagga 申恕林品 (SN 56.31-40, 1101-1110)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.4.9 Indakhīlasutta 因陀罗柱 (SN 56.39, 1109)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Indakhīlasuttaṃ

1109. “Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānanti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānanti, te aññassa samaṇassa vā brāhmaṇassa vā mukhaṃ ullokenti [olokenti (sī. syā.)] – ‘ayaṃ nūna bhavaṃ jānaṃ jānāti, passaṃ passatī’”ti.

“Seyyathāpi, bhikkhave, tūlapicu vā kappāsapicu vā lahuko vātūpādāno same bhūmibhāge nikkhitto. Tamenaṃ puratthimo vāto pacchimena saṃhareyya, pacchimo vāto puratthimena saṃhareyya, uttaro vāto dakkhiṇena saṃhareyya, dakkhiṇo vāto uttarena saṃhareyya. Taṃ kissa hetu? Lahukattā, bhikkhave, kappāsapicuno. Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānanti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānanti, te aññassa samaṇassa vā brāhmaṇassa vā mukhaṃ ullokenti – ‘ayaṃ nūna bhavaṃ jānaṃ jānāti, passaṃ passatī’ti. Taṃ kissa hetu? Adiṭṭhattā, bhikkhave, catunnaṃ ariyasaccānaṃ.

“Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṃ dukkhan’ti yathābhūtaṃ pajānanti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānanti, te na aññassa samaṇassa vā brāhmaṇassa vā mukhaṃ ullokenti – ‘ayaṃ nūna bhavaṃ jānaṃ jānāti, passaṃ passatī’”ti.

“Seyyathāpi, bhikkhave, ayokhīlo vā indakhīlo vā gambhīranemo sunikhāto acalo asampakampī. Puratthimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva saṅkampeyya [neva naṃ saṅkampeyya (sī. pī.)] na sampakampeyya na sampacāleyya; pacchimāya cepi disāya…pe… uttarāya cepi disāya…pe… dakkhiṇāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva saṅkampeyya na sampakampeyya na sampacāleyya. Taṃ kissa hetu? Gambhīrattā, bhikkhave, nemassa sunikhātattā indakhīlassa. Evameva kho, bhikkhave, ye ca kho keci samaṇā vā brāhmaṇā vā ‘idaṃ dukkhan’ti yathābhūtaṃ pajānanti…pe… ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānanti, te na aññassa samaṇassa vā brāhmaṇassa vā mukhaṃ ullokenti – ‘ayaṃ nūna bhavaṃ jānaṃ jānāti, passaṃ passatī’ti. Taṃ kissa hetu? Sudiṭṭhattā, bhikkhave, catunnaṃ ariyasaccānaṃ. Katamesaṃ catunnaṃ? Dukkhassa ariyasaccassa…pe… dukkhanirodhagāminiyā paṭipadāya ariyasaccassa.

“Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. Navamaṃ.

☸---------------------------------------------------------------------

［三九］ 第九 因陀罗柱

二 “诸比丘！任何沙门或婆罗门，不能如实地了知‘此是苦’……乃至……不能如实地了知‘此是导向苦灭尽的道路’，他们就会仰望其他沙门或婆罗门的脸色，（心想：）‘这位尊者一定是知道者才知道，看见者才看见的吧？’

三 诸比丘！譬如轻飘飘的兜罗绵或木棉絮，受风吹动，被放置在平地上。东风来了，就会把它吹向西方；西风来了，就会把它吹向东方；北风来了，就会把它吹向南方；南风来了，就会把它吹向北方。这是什么原因呢？诸比丘！是因为木棉絮轻飘的缘故。

四 诸比丘！同样地，任何沙门或婆罗门，不能如实地了知‘此是苦’……乃至……不能如实地了知‘此是导向苦灭尽的道路’，他们就会仰望其他沙门或婆罗门的脸色，（心想：）‘这位尊者一定是知道者才知道，看见者才看见的吧？’这是什么原因呢？诸比丘！是因为没有见到四圣谛的缘故。

五 诸比丘！而任何沙门或婆罗门，能如实地了知‘此是苦’……乃至……能如实地了知‘此是导向苦灭尽的道路’，他们就不会仰望其他沙门或婆罗门的脸色，（心想：）‘这位尊者一定是知道者才知道，看见者才看见的吧？’［不仰望他人脸色，不随从他人言语。］

六 诸比丘！譬如铁柱或因陀罗柱（城门柱），根基深厚，深埋地下，稳固不动摇。即使从东方来一阵狂风暴雨，也不能使它震撼、动摇、摇晃；即使从西方……即使从北方……即使从南方来一阵狂风暴雨，也不能使它震撼、动摇、摇晃。这是什么原因呢？诸比丘！是因为因陀罗柱根基深厚、深埋地下的缘故。

七 诸比丘！同样地，任何沙门或婆罗门，能如实地了知‘此是苦’……乃至……能如实地了知‘此是导向苦灭尽的道路’，他们就不会仰望其他沙门或婆罗门的脸色，（心想：）‘这位尊者一定是知道者才知道，看见者才看见的吧？’这是什么原因呢？诸比丘！是因为善见了四圣谛的缘故。哪四圣谛呢？

八 即：苦圣谛、苦集圣谛、苦灭圣谛、导向苦灭尽的道路圣谛。

九 所以，诸比丘！对于‘此是苦’，应当努力修习！对于‘此是苦的集起’，应当努力修习！对于‘此是苦的灭尽’，应当努力修习！对于‘此是导向苦灭尽的道路’，应当努力修习！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.4 Sīsapāvanavagga 申恕林品 (SN 56.31-40, 1101-1110)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.4.10 Vādatthikasutta 论师 (SN 56.40, 1110)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Vādatthikasuttaṃ

1110. “Yo hi koci, bhikkhave, bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti, puratthimāya cepi disāya āgaccheyya samaṇo vā brāhmaṇo vā vādatthiko vādagavesī – ‘vādamassa āropessāmī’ti, taṃ vata sahadhammena saṅkampessati vā sampakampessati vā sampacālessati vāti – netaṃ ṭhānaṃ vijjati. Pacchimāya cepi disāya…pe… uttarāya cepi disāya…pe… dakkhiṇāya cepi disāya āgaccheyya samaṇo vā brāhmaṇo vā vādatthiko vādagavesī – ‘vādamassa āropessāmī’ti, taṃ vata sahadhammena saṅkampessati vā sampakampessati vā sampacālessati vāti – netaṃ ṭhānaṃ vijjati.

“Seyyathāpi, bhikkhave, silāyūpo soḷasa kukkuko. Tassassu aṭṭha kukku heṭṭhā nemaṅgamā, aṭṭha kukku uparinemassa. Puratthimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva saṅkampeyya na sampakampeyya na sampacāleyya; pacchimāya cepi disāya…pe… uttarāya cepi disāya…pe… dakkhiṇāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva saṅkampeyya na sampakampeyya na sampacāleyya. Taṃ kissa hetu? Gambhīrattā, bhikkhave, nemassa sunikhātattā silāyūpassa. Evameva kho, bhikkhave, yo hi koci bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti; puratthimāya cepi disāya āgaccheyya samaṇo vā brāhmaṇo vā vādatthiko vādagavesī ‘vādamassa āropessāmī’ti, taṃ vata sahadhammena saṅkampessati vā sampakampessati vā sampacālessati vāti – netaṃ ṭhānaṃ vijjati. Pacchimāya cepi disāya…pe… uttarāya cepi disāya…pe… dakkhiṇāya cepi disāya āgaccheyya samaṇo vā brāhmaṇo vā vādatthiko vādagavesī – ‘vādamassa āropessāmī’ti, taṃ vata sahadhammena saṅkampessati vā sampakampessati vā sampacālessati vāti – netaṃ ṭhānaṃ vijjati. Taṃ kissa hetu? Sudiṭṭhattā, bhikkhave, catunnaṃ ariyasaccānaṃ. Katamesaṃ catunnaṃ? Dukkhassa ariyasaccassa…pe… dukkhanirodhagāminiyā paṭipadāya ariyasaccassa.

“Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. Dasamaṃ.

Sīsapāvanavaggo catuttho.

Tassuddānaṃ –

Sīsapā khadiro daṇḍo, celā sattisatena ca;

Pāṇā suriyūpamā dvedhā, indakhīlo ca vādinoti.

☸---------------------------------------------------------------------

［四〇］ 第十 论师

二 “诸比丘！任何比丘能如实地了知‘此是苦’……乃至……能如实地了知‘此是导向苦灭尽的道路’，那么，即使从东方来一位沙门或婆罗门，好议论、寻求辩论，想要‘向他发起辩论’，（想）要通过如法的辩论使他震撼、动摇、摇晃——这是不可能的。即使从西方……即使从北方……即使从南方来一位沙门或婆罗门，好议论、寻求辩论，想要‘向他发起辩论’，（想）要通过如法的辩论使他震撼、动摇、摇晃——这是不可能的。

三 诸比丘！譬如有一根十六肘（腕尺）长的石柱，它有八肘埋入地下，八肘露出地面。即使从东方来一阵狂风暴雨，也不能使它震撼、动摇、摇晃；即使从西方……即使从北方……即使从南方来一阵狂风暴雨，也不能使它震撼、动摇、摇晃。这是什么原因呢？诸比丘！是因为石柱根基深厚、深埋地下的缘故。

四 诸比丘！同样地，任何比丘能如实地了知‘此是苦’……乃至……能如实地了知‘此是导向苦灭尽的道路’，那么，即使从东方来一位沙门或婆罗门，好议论、寻求辩论，想要‘向他发起辩论’，（想）要通过如法的辩论使他震撼、动摇、摇晃——这是不可能的。即使从西方……即使从北方……即使从南方来一位沙门或婆罗门，好议论、寻求辩论，想要‘向他发起辩论’，（想）要通过如法的辩论使他震撼、动摇、摇晃——这是不可能的。这是什么原因呢？诸比丘！是因为善见了四圣谛的缘故。哪四圣谛呢？

八 即：苦圣谛、苦集圣谛、苦灭圣谛、导向苦灭尽的道路圣谛。

九 所以，诸比丘！对于‘此是苦’，应当努力修习！对于‘此是苦的集起’，应当努力修习！对于‘此是苦的灭尽’，应当努力修习！对于‘此是导向苦灭尽的道路’，应当努力修习！”

第四 申恕林品（完）

此品的摄颂（总结偈）如下：

申恕（林）、佉提罗、

杖与衣、百枪、

生类、二日喻、

因陀罗柱、论师。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.5 Papātavagga 深险品 (SN 56.41-50, 1111-1120)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.5.1 Lokacintāsutta 思维 (SN 56.41, 1111)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Papātavaggo

1. Lokacintāsuttaṃ

1111. Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tatra kho bhagavā bhikkhū āmantesi – “bhūtapubbaṃ, bhikkhave, aññataro puriso rājagahā nikkhamitvā ‘lokacintaṃ cintessāmī’ti yena sumāgadhā pokkharaṇī tenupasaṅkami; upasaṅkamitvā sumāgadhāya pokkharaṇiyā tīre nisīdi lokacintaṃ cintento. Addasā kho, bhikkhave, so puriso sumāgadhāya pokkharaṇiyā tīre caturaṅginiṃ senaṃ [caturaṅginisenaṃ (ka.)] bhisamuḷālaṃ [bhisamūlālaṃ (pī. ka.)] pavisantaṃ. Disvānassa etadahosi – ‘ummattosmi nāmāhaṃ, vicetosmi nāmāhaṃ! Yaṃ loke natthi taṃ mayā diṭṭhan’”ti.

“Atha kho so, bhikkhave, puriso nagaraṃ pavisitvā mahājanakāyassa ārocesi – ‘ummattosmi nāmāhaṃ, bhante, vicetosmi nāmāhaṃ, bhante! Yaṃ loke natthi taṃ mayā diṭṭhan’”ti. “Kathaṃ pana tvaṃ, ambho purisa, ummatto kathaṃ viceto? Kiñca loke natthi yaṃ tayā diṭṭhan”ti? “Idhāhaṃ, bhante, rājagahā nikkhamitvā ‘lokacintaṃ cintessāmī’ti yena sumāgadhā pokkharaṇī tenupasaṅkamiṃ; upasaṅkamitvā sumāgadhāya pokkharaṇiyā tīre nisīdiṃ lokacintaṃ cintento. Addasaṃ khvāhaṃ, bhante, sumāgadhāya pokkharaṇiyā tīre caturaṅginiṃ senaṃ bhisamuḷālaṃ pavisantaṃ. Evaṃ khvāhaṃ, bhante, ummatto evaṃ viceto. Idañca loke natthi yaṃ mayā diṭṭhan”ti. “Taggha tvaṃ, ambho purisa, ummatto taggha viceto. Idañca loke natthi yaṃ tayā diṭṭhan”ti.

“Taṃ kho pana, bhikkhave, so puriso bhūtaṃyeva addasa, no abhūtaṃ. Bhūtapubbaṃ, bhikkhave, devāsurasaṅgāmo samupabyūḷho ahosi. Tasmiṃ kho pana, bhikkhave, saṅgāme devā jiniṃsu, asurā parājiniṃsu. Parājitā ca kho, bhikkhave, asurā bhītā bhisamuḷālena asurapuraṃ pavisiṃsu devānaṃyeva mohayamānā.

“Tasmātiha, bhikkhave, mā lokacintaṃ cintetha – ‘sassato loko’ti vā ‘asassato loko’ti vā, ‘antavā loko’ti vā ‘anantavā loko’ti vā, ‘taṃ jīvaṃ taṃ sarīran’ti vā ‘aññaṃ jīvaṃ aññaṃ sarīran’ti vā, ‘hoti tathāgato paraṃ maraṇā’ti vā ‘na hoti tathāgato paraṃ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā. Taṃ kissa hetu? Nesā, bhikkhave, cintā atthasaṃhitā nādibrahmacariyakā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati.

“Cintentā kho tumhe, bhikkhave, ‘idaṃ dukkhan’ti cinteyyātha…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti cinteyyātha. Taṃ kissa hetu? Esā, bhikkhave, cintā atthasaṃhitā esā ādibrahmacariyakā esā nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.

“Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第五 深险品

［四一］ 第一 思维

一 有一次，世尊住在王舍城的竹林迦兰陀园。

二 在那里，世尊对比丘们说：

“诸比丘！从前，有一个男子，想要‘思索关于世界的问题’，于是前往须摩伽陀池。到了须摩伽陀池的岸边坐下，开始思索关于世界的问题。

三 诸比丘！那个男子在须摩伽陀池的岸边，看见四种军队进入藕根。看见后，他想：‘我真是疯了，我真是精神错乱了！我看见了世界上不存在的东西。’

四 诸比丘！那时，那个男子跑进城里，告诉众人说：‘各位大德！我疯了，各位大德！我精神错乱了！我看见了世界上不存在的东西！’

（众人问：）‘喂，男子！你怎么疯了？怎么精神错乱了？你看见了什么世界上不存在的东西？’

五 “各位大德！是这样的，我离开王舍城，想要‘思索关于世界的问题’，于是前往须摩伽陀池。到了须摩伽陀池的岸边坐下，开始思索关于世界的问题。各位大德！我在须摩伽陀池的岸边，看见四种军队进入藕根。各位大德！就这样，我疯了，就这样，我精神错乱了，我看见了世界上不存在的东西。”

（众人说：）‘喂，男子！你确实是疯了，确实是精神错乱了。你看见的东西是世界上不存在的。’

六 诸比丘！然而，那个男子看见的是真实的，不是不真实的。诸比丘！从前，天神与阿修罗之间发生激烈的战斗。诸比丘！在那场战斗中，天神获胜了，阿修罗战败了。诸比丘！战败的阿修罗因为害怕，为了迷惑天神，就通过藕根进入了阿修罗城。

七 因此，诸比丘！不要这样思索关于世界的问题：‘世界是永恒的’或‘世界不是永恒的’，‘世界是有限的’或‘世界是无限的’，‘生命就是身体’或‘生命与身体是不同的’，‘如来死后存在’或‘如来死后不存在’，‘如来死后既存在又不存在’或‘如来死后既非存在也非不存在’。这是为什么呢？

八 诸比丘！这样的思考与（解脱）的意义不相应，不是梵行的开端，无助于厌离、离贪、灭尽、寂止、证智、正等觉、涅槃。

九 诸比丘！你们思考的时候，应当思考‘这是苦’，应当思考‘这是苦的集起’，应当思考‘这是苦的熄灭’，应当思考‘这是导致苦熄灭的道路’。这是为什么呢？

十 诸比丘！这样的思考与（解脱的）意义相应，是梵行的开端，有助于厌离、离贪、灭尽、寂止、证智、正等觉、涅槃。

十一 因此，诸比丘！对于‘这是苦’，应当努力修行！对于‘这是苦的集起’，应当努力修行！对于‘这是苦的熄灭’，应当努力修行！对于‘这是导致苦熄灭的道路’，应当努力修行！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.5 Papātavagga 深险品 (SN 56.41-50, 1111-1120)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.5.2 Papātasutta 深险 (SN 56.42, 1112)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Papātasuttaṃ

1112. Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Atha kho bhagavā bhikkhū āmantesi – “āyāma, bhikkhave, yena paṭibhānakūṭo tenupasaṅkamissāma divāvihārāyā”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Atha kho bhagavā sambahulehi bhikkhūhi saddhiṃ yena paṭibhānakūṭo tenupasaṅkami. Addasā kho aññataro bhikkhu paṭibhānakūṭe mahantaṃ papātaṃ. Disvāna bhagavantaṃ etadavoca – “mahā vatāyaṃ, bhante, papāto subhayānako, bhante, papāto. Atthi nu kho, bhante, imamhā papātā añño papāto mahantataro ca bhayānakataro cā”ti? “Atthi kho, bhikkhu, imamhā papātā añño papāto mahantataro ca bhayānakataro cā”ti.

“Katamo pana, bhante, imamhā papātā añño papāto mahantataro ca bhayānakataro cā”ti? “Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānanti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ nappajānanti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ nappajānanti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānanti, te jātisaṃvattanikesu saṅkhāresu abhiramanti, jarāsaṃvattanikesu saṅkhāresu abhiramanti, maraṇasaṃvattanikesu saṅkhāresu abhiramanti, sokaparidevadukkhadomanassupāyāsasaṃvattanikesu saṅkhāresu abhiramanti. Te jātisaṃvattanikesu saṅkhāresu abhiratā jarāsaṃvattanikesu saṅkhāresu abhiratā maraṇasaṃvattanikesu saṅkhāresu abhiratā sokaparidevadukkhadomanassupāyāsasaṃvattanikesu saṅkhāresu abhiratā jātisaṃvattanikepi saṅkhāre abhisaṅkharonti, jarāsaṃvattanikepi saṅkhāre abhisaṅkharonti, maraṇasaṃvattanikepi saṅkhāre abhisaṅkharonti, sokaparidevadukkhadomanassupāyāsasaṃvattanikepi saṅkhāre abhisaṅkharonti. Te jātisaṃvattanikepi saṅkhāre abhisaṅkharitvā jarāsaṃvattanikepi saṅkhāre abhisaṅkharitvā maraṇasaṃvattanikepi saṅkhāre abhisaṅkharitvā sokaparidevadukkhadomanassupāyāsasaṃvattanikepi saṅkhāre abhisaṅkharitvā jātipapātampi papatanti, jarāpapātampi papatanti, maraṇapapātampi papatanti, sokaparidevadukkhadomanassupāyāsapapātampi papatanti. Te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. ‘Na parimuccanti dukkhasmā’ti vadāmi”.

“Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṃ dukkhan’ti yathābhūtaṃ pajānanti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānanti, te jātisaṃvattanikesu saṅkhāresu nābhiramanti, jarāsaṃvattanikesu saṅkhāresu nābhiramanti, maraṇasaṃvattanikesu saṅkhāresu nābhiramanti, sokaparidevadukkhadomanassupāyāsasaṃvattanikesu saṅkhāresu nābhiramanti. Te jātisaṃvattanikesu saṅkhāresu anabhiratā, jarāsaṃvattanikesu saṅkhāresu anabhiratā, maraṇasaṃvattanikesu saṅkhāresu anabhiratā, sokaparidevadukkhadomanassupāyāsasaṃvattanikesu saṅkhāresu anabhiratā, jātisaṃvattanikepi saṅkhāre nābhisaṅkharonti, jarāsaṃvattanikepi saṅkhāre nābhisaṅkharonti, maraṇasaṃvattanikepi saṅkhāre nābhisaṅkharonti, sokaparidevadukkhadomanassupāyāsasaṃvattanikepi saṅkhāre nābhisaṅkharonti. Te jātisaṃvattanikepi saṅkhāre anabhisaṅkharitvā, jarāsaṃvattanikepi saṅkhāre anabhisaṅkharitvā, maraṇasaṃvattanikepi saṅkhāre anabhisaṅkharitvā, sokaparidevadukkhadomanassupāyāsasaṃvattanikepi saṅkhāre anabhisaṅkharitvā, jātipapātampi nappapatanti, jarāpapātampi nappapatanti, maraṇapapātampi nappapatanti, sokaparidevadukkhadomanassupāyāsapapātampi nappapatanti. Te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. ‘Parimuccanti dukkhasmā’ti vadāmi”.

“Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［四二］ 第二 深险

一 有一次，世尊住在王舍城的灵鹫山中。

二 那时，世尊对比丘们说：

“诸比丘！我们去辩才峰，在那里白天静坐。”

那些比丘回答世尊说：

“是的，大德！”

三 于是，世尊和众多比丘一同前往辩才峰。有一位比丘，在辩才峰看见一个巨大的悬崖（深险）。看见后，对世尊说：

“大德！这悬崖（深险）真大啊！大德！这悬崖（深险）真可怕！大德！有没有比这个悬崖（深险）更大、更可怕的悬崖（深险）呢？”

（世尊回答：）“比丘！确实有比这个悬崖（深险）更大、更可怕的悬崖（深险）。”

（比丘问：）“大德！比这个悬崖（深险）更大、更可怕的悬崖（深险）是什么呢？”

四 “比丘！那些沙门、婆罗门，如果对于‘这是苦’不能如实了知，对于‘这是苦的集起’不能如实了知，对于‘这是苦的熄灭’不能如实了知，对于‘这是导致苦熄灭的道路’不能如实了知，他们就会乐于执着那些导致生的行为（诸行），乐于执着那些导致老的行为，乐于执着那些导致死的行为，乐于执着那些导致愁、悲、苦、忧、恼的行为。因为乐于执着导致生的行为，乐于执着导致老的行为，乐于执着导致死的行为，乐于执着导致愁、悲、苦、忧、恼的行为，于是导致生的行为就增长，导致老的行为就增长，导致死的行为就增长，导致愁、悲、苦、忧、恼的行为就增长。因为导致生的行为增长，导致老的行为增长，导致死的行为增长，导致愁、悲、苦、忧、恼的行为增长，他们就坠入生的悬崖（深险），坠入老的悬崖（深险），坠入死的悬崖（深险），坠入愁、悲、苦、忧、恼的悬崖（深险），不能解脱生、老、死、愁、悲、苦、忧、恼。我说他们不能从苦中解脱。

五 比丘！然而，那些沙门、婆罗门，如果对于‘这是苦’能够如实了知，对于‘这是苦的集起’能够如实了知，对于‘这是苦的熄灭’能够如实了知，对于‘这是导致苦熄灭的道路’能够如实了知，他们就不会乐于执着那些导致生的行为，不会乐于执着那些导致老的行为，不会乐于执着那些导致死的行为，不会乐于执着那些导致愁、悲、苦、忧、恼的行为。因为不乐于执着导致生的行为，不乐于执着导致老的行为，不乐于执着导致死的行为，不乐于执着导致愁、悲、苦、忧、恼的行为，所以导致生的行为不增长，导致老的行为不增长，导致死的行为不增长，导致愁、悲、苦、忧、恼的行为不增长。因此，他们不坠入生的悬崖（深险），不坠入老的悬崖（深险），不坠入死的悬崖（深险），不坠入愁、悲、苦、忧、恼的悬崖（深险），从而解脱生、老、死、愁、悲、苦、忧、恼。我说他们得到苦的解脱。

六 因此，诸比丘！对于‘这是苦’，应当努力修行！对于‘这是苦的集起’，应当努力修行！对于‘这是苦的熄灭’，应当努力修行！对于‘这是导致苦熄灭的道路’，应当努力修行！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.5 Papātavagga 深险品 (SN 56.41-50, 1111-1120)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.5.3 Mahāpariḷāhasutta 热恼 (SN 56.43, 1113)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Mahāpariḷāhasuttaṃ

1113. “Atthi, bhikkhave, mahāpariḷāho nāma nirayo. Tattha yaṃ kiñci cakkhunā rūpaṃ passati, aniṭṭharūpaññeva passati no iṭṭharūpaṃ; akantarūpaññeva passati no kantarūpaṃ; amanāparūpaññeva passati no manāparūpaṃ. Yaṃ kiñci sotena saddaṃ suṇāti…pe… yaṃ kiñci kāyena phoṭṭhabbaṃ phusati…pe… yaṃ kiñci manasā dhammaṃ vijānāti, aniṭṭharūpaññeva vijānāti no iṭṭharūpaṃ; akantarūpaññeva vijānāti no kantarūpaṃ; amanāparūpaññeva vijānāti no manāparūpan”ti.

Evaṃ vutte aññataro bhikkhu bhagavantaṃ etadavoca – “mahā vata so, bhante, pariḷāho, sumahā vata so, bhante, pariḷāho! Atthi nu kho, bhante, etamhā pariḷāhā añño pariḷāho mahantataro ceva bhayānakataro cā”ti? “Atthi kho, bhikkhu, etamhā pariḷāhā añño pariḷāho mahantataro ca bhayānakataro cā”ti.

“Katamo pana, bhante, etamhā pariḷāhā añño pariḷāho mahantataro ca bhayānakataro cā”ti? “Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānanti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānanti, te jātisaṃvattanikesu saṅkhāresu abhiramanti…pe… abhiratā…pe… abhisaṅkharonti…pe… abhisaṅkharitvā jātipariḷāhenapi pariḍayhanti, jarāpariḷāhenapi pariḍayhanti, maraṇapariḷāhenapi pariḍayhanti, sokaparidevadukkhadomanassupāyāsapariḷāhenapi pariḍayhanti. Te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. ‘Na parimuccanti dukkhasmā’ti vadāmi”.

“Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṃ dukkhan’ti yathābhūtaṃ pajānanti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānanti. Te jātisaṃvattanikesu saṅkhāresu nābhiramanti…pe… anabhiratā…pe… nābhisaṅkharonti…pe… anabhisaṅkharitvā jātipariḷāhenapi na pariḍayhanti, jarāpariḷāhenapi na pariḍayhanti, maraṇapariḷāhenapi na pariḍayhanti, sokaparidevadukkhadomanassupāyāsapariḷāhenapi na pariḍayhanti. Te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. ‘Parimuccanti dukkhasmā’ti vadāmi”.

“Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

［四三］ 第三 热恼

二 “诸比丘！有一个叫做‘大热恼’的地狱。在那里，眼睛所看到的色相，只看见不可爱的，看不见可爱的；只看见不喜欢的，看不见喜欢的；只看见不如意的，看不见如意的。耳朵听到的声音……鼻子闻到的气味……舌头尝到的味道……身体接触到的触觉……意识了知的法，只了知不可爱的，不了知可爱的；只了知不喜欢的，不了知喜欢的；只了知不如意的，不了知如意的。”

三 这样说完后，有一位比丘对世尊说：

“大德！这个热恼真是巨大啊！大德！这个热恼真是非常巨大啊！大德！有没有比这个热恼更大、更可怕的热恼呢？”

（世尊回答：）“比丘！确实有比这个热恼更大、更可怕的热恼。”

（比丘问：）“大德！比这个热恼更大、更可怕的热恼是什么呢？”

四 “比丘！那些沙门、婆罗门，如果对于‘这是苦’不能如实了知，对于‘这是苦的集起’不能如实了知，对于‘这是苦的熄灭’不能如实了知，对于‘这是导致苦熄灭的道路’不能如实了知，他们就会乐于执着那些导致生的行为，乐于执着那些导致老的行为，乐于执着那些导致死的行为，乐于执着那些导致愁、悲、苦、忧、恼的行为。因为乐于执着导致生的行为，乐于执着导致老的行为，乐于执着导致死的行为，乐于执着导致愁、悲、苦、忧、恼的行为，于是导致生的行为就增长，导致老的行为就增长，导致死的行为就增长，导致愁、悲、苦、忧、恼的行为就增长。因为导致生的行为增长，导致老的行为增长，导致死的行为增长，导致愁、悲、苦、忧、恼的行为增长，所以他们就被生的热恼所燃烧，被老的热恼所燃烧，被死的热恼所燃烧，被愁、悲、苦、忧、恼的热恼所燃烧，从而不能解脱生、老、死、愁、悲、苦、忧、恼。我说他们不能从苦中解脱。

五 比丘！然而，那些沙门、婆罗门，如果对于‘这是苦’能够如实了知，对于‘这是苦的集起’能够如实了知，对于‘这是苦的熄灭’能够如实了知，对于‘这是导致苦熄灭的道路’能够如实了知，他们就不会乐于执着那些导致生的行为，不会乐于执着那些导致老的行为，不会乐于执着那些导致死的行为，不会乐于执着那些导致愁、悲、苦、忧、恼的行为。因为不乐于执着导致生的行为，不乐于执着导致老的行为，不乐于执着导致死的行为，不乐于执着导致愁、悲、苦、忧、恼的行为，所以导致生的行为不增长，导致老的行为不增长，导致死的行为不增长，导致愁、悲、苦、忧、恼的行为不增长。因为导致生的行为不增长，导致老的行为不增长，导致死的行为不增长，导致愁、悲、苦、忧、恼的行为不增长，所以生的热恼不燃烧，老的热恼不燃烧，死的热恼不燃烧，愁、悲、苦、忧、恼的热恼不燃烧，从而解脱生、老、死、愁、悲、苦、忧、恼。我说他们得到苦的解脱。

六 因此，诸比丘！对于‘这是苦’，应当努力修行！对于‘这是苦的集起’，应当努力修行！对于‘这是苦的熄灭’，应当努力修行！对于‘这是导致苦熄灭的道路’，应当努力修行！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.5 Papātavagga 深险品 (SN 56.41-50, 1111-1120)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.5.4 Kūṭāgārasutta 重阁堂 (SN 56.44, 1114)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Kūṭāgārasuttaṃ

1114. “Yo hi, bhikkhave [yo ca kho bhikkhave (syā. ka.)], evaṃ vadeyya – ‘ahaṃ dukkhaṃ ariyasaccaṃ yathābhūtaṃ anabhisamecca…pe… dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ yathābhūtaṃ anabhisamecca sammā dukkhassantaṃ karissāmī’ti – netaṃ ṭhānaṃ vijjati.

“Seyyathāpi, bhikkhave, yo evaṃ vadeyya – ‘ahaṃ kūṭāgārassa heṭṭhimaṃ gharaṃ akaritvā uparimaṃ gharaṃ āropessāmī’ti – netaṃ ṭhānaṃ vijjati; evameva kho, bhikkhave, yo evaṃ vadeyya – ‘ahaṃ dukkhaṃ ariyasaccaṃ yathābhūtaṃ anabhisamecca…pe… dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ yathābhūtaṃ anabhisamecca sammā dukkhassantaṃ karissāmī’ti – netaṃ ṭhānaṃ vijjati.

“Yo ca kho, bhikkhave, evaṃ vadeyya – ‘ahaṃ dukkhaṃ ariyasaccaṃ yathābhūtaṃ abhisamecca…pe… dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ yathābhūtaṃ abhisamecca sammā dukkhassantaṃ karissāmī’ti – ṭhānametaṃ vijjati.

“Seyyathāpi, bhikkhave, yo evaṃ vadeyya – ‘ahaṃ kūṭāgārassa heṭṭhimaṃ gharaṃ karitvā uparimaṃ gharaṃ āropessāmī’ti – ṭhānametaṃ vijjati; evameva kho, bhikkhave, yo evaṃ vadeyya – ‘ahaṃ dukkhaṃ ariyasaccaṃ yathābhūtaṃ abhisamecca…pe… dukkhanirodhagāminiṃ paṭipadaṃ ariyasaccaṃ yathābhūtaṃ abhisamecca sammā dukkhassantaṃ karissāmī’ti – ṭhānametaṃ vijjati.

“Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. Catutthaṃ.

☸---------------------------------------------------------------------

［四四］ 第四 重阁堂

二 “诸比丘！如果有人这样说：‘我对于苦圣谛未能如实现观，对于苦集圣谛未能如实现观，对于苦灭圣谛未能如实现观，对于导致苦灭的道圣谛未能如实现观，却能够完全终结痛苦（作正苦之边际）。’ 这是没有道理的。”

三 诸比丘！譬如有人这样说：‘我还没有建造重阁楼房的下层，就想要建造它的上层。’ 这是没有道理的。诸比丘！同样的，如果有人这样说：‘我对于苦圣谛未能如实现观，对于苦集圣谛未能如实现观，对于苦灭圣谛未能如实现观，对于导致苦灭的道圣谛未能如实现观，却能够终结痛苦（作苦之边际）。’ 这是没有道理的。

四 诸比丘！如果有人这样说：‘我对于苦圣谛如实现观，对于苦集圣谛如实现观，对于苦灭圣谛如实现观，对于导致苦灭的道圣谛如实现观，就能够完全终结痛苦。’ 这是有道理的。

五 诸比丘！譬如有人这样说：‘我已经建造了重阁楼房的下层，然后再建造它的上层。’ 这是有道理的。诸比丘！同样的，如果有人这样说：‘我对于苦圣谛如实现观，对于苦集圣谛如实现观，对于苦灭圣谛如实现观，对于导致苦灭的道圣谛如实现观，就能够完全终结痛苦。’ 这是有道理的。

六 因此，诸比丘！对于‘这是苦’，应当努力修行！对于‘这是苦的集起’，应当努力修行！对于‘这是苦的熄灭’，应当努力修行！对于‘这是导致苦熄灭的道路’，应当努力修行！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.5 Papātavagga 深险品 (SN 56.41-50, 1111-1120)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.5.5 Vālasutta 毛 (SN 56.45, 1115)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Vālasuttaṃ

1115. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi. Addasā kho āyasmā ānando sambahule licchavikumārake santhāgāre upāsanaṃ karonte, dūratova sukhumena tāḷacchiggaḷena asanaṃ atipātente, poṅkhānupoṅkhaṃ [pokhānupokhaṃ (syā. kaṃ.)] avirādhitaṃ. Disvānassa etadahosi – “sikkhitā vatime licchavikumārakā, susikkhitā vatime licchavikumārakā; yatra hi nāma dūratova sukhumena tāḷacchiggaḷena asanaṃ atipātessanti poṅkhānupoṅkhaṃ avirādhitan”ti.

Atha kho āyasmā ānando vesāliṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – “idhāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisiṃ. Addasaṃ khvāhaṃ, bhante sambahule licchavikumārake santhāgāre upāsanaṃ karonte dūratova sukhumena tāḷacchiggaḷena asanaṃ atipātente poṅkhānupoṅkhaṃ avirādhitaṃ’. Disvāna me etadahosi – “sikkhitā vatime licchavikumārakā, susikkhitā vatime licchavikumārakā; yatra hi nāma dūratova sukhumena tāḷacchiggaḷena asanaṃ atipātessanti poṅkhānupoṅkhaṃ avirādhitan”ti.

“Taṃ kiṃ maññasi, ānanda, katamaṃ nu kho dukkarataraṃ vā durabhisambhavataraṃ vā – yo dūratova sukhumena tāḷacchiggaḷena asanaṃ atipāteyya poṅkhānupoṅkhaṃ avirādhitaṃ, yo vā sattadhā bhinnassa vālassa koṭiyā koṭiṃ paṭivijjheyyā”ti? “Etadeva, bhante, dukkaratarañceva durabhisambhavatarañca yo vā [yo (sī.)] sattadhā bhinnassa vālassa koṭiyā koṭiṃ paṭivijjheyyā”ti. “Atha kho [atha kho te (syā. kaṃ.)], ānanda, duppaṭivijjhataraṃ paṭivijjhanti, ye ‘idaṃ dukkhan’ti yathābhūtaṃ paṭivijjhanti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ paṭivijjhanti”.

“Tasmātihānanda, ‘idaṃ dukkhan’ti yogo karaṇīyo…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

［四五］ 第五 毛

一 有一次，世尊住在毗舍离城大林的重阁讲堂。

二 那时，具寿阿难在清晨时分，穿好下衣、拿着衣钵，进入毗舍离城乞食。

三 具寿阿难看见许多离车族的少年，在集会堂练习射箭，从远处用箭射穿微小的锁孔，箭箭相连，没有失误。

四 看见后，他心里想：“这些离车族的少年真是技巧娴熟啊，这些离车族的少年真是非常技巧娴熟啊！他们竟然能从远处用箭射穿微小的锁孔，箭箭相连，没有失误。”

五 这时，具寿阿难在毗舍离城乞食完毕，吃过饭后，从乞食处回来，前往世尊的住处。到了之后，顶礼世尊，然后坐在一旁。坐在一旁的具寿阿难对世尊说：

六 “大德！今天，我在清晨时分，穿好下衣、拿着衣钵，进入毗舍离城乞食。大德！我看见许多离车族的少年，在集会堂练习射箭，从远处用箭射穿微小的锁孔，箭箭相连，没有失误。看见后，我心里想：‘这些离车族的少年真是技巧娴熟啊，这些离车族的少年真是非常技巧娴熟啊！他们竟然能从远处用箭射穿微小的锁孔，箭箭相连，没有失误。’”

七 “阿难！你认为怎样？是从远处用箭射穿微小的锁孔，箭箭相连没有失误，更难做到呢？还是将一根毛发劈成七份，用（另一根毛发的）尖端去贯穿它的尖端，更难做到呢？”

（阿难回答：）“大德！将一根毛发劈成七份，用（另一根毛发的）尖端去贯穿它的尖端，是更难做到、更难完成的。”

八 “阿难！然而，那些能对‘这是苦’如实通达，对‘这是苦的集起’如实通达，对‘这是苦的熄灭’如实通达，对‘这是导致苦熄灭的道路’如实通达的人，他们所通达的是远比那（劈开毛发并贯穿）更难通达的。

九 因此，阿难！对于‘这是苦’，应当努力修行！对于‘这是苦的集起’，应当努力修行！对于‘这是苦的熄灭’，应当努力修行！对于‘这是导致苦熄灭的道路’，应当努力修行！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.5 Papātavagga 深险品 (SN 56.41-50, 1111-1120)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.5.6 Andhakārasutta 黑暗 (SN 56.46, 1116)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Andhakārasuttaṃ

1116. “Atthi, bhikkhave, lokantarikā aghā asaṃvutā andhakārā andhakāratimisā, yatthamimesaṃ candimasūriyānaṃ evaṃmahiddhikānaṃ evaṃ mahānubhāvānaṃ ābhāya nānubhontī”ti.

Evaṃ vutte aññataro bhikkhu bhagavantaṃ etadavoca – “mahā vata so, bhante, andhakāro, sumahā vata so, bhante, andhakāro! Atthi nu kho, bhante, etamhā andhakārā añño andhakāro mahantataro ca bhayānakataro cā”ti? “Atthi kho, bhikkhu, etamhā andhakārā añño andhakāro mahantataro ca bhayānakataro cā”ti.

“Katamo pana, bhante, etamhā andhakārā añño andhakāro mahantataro ca bhayānakataro cā”ti? “Ye hi keci, bhikkhu, samaṇā vā brāhmaṇā vā ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānanti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānanti, te jātisaṃvattanikesu saṅkhāresu abhiramanti…pe… abhiratā…pe… abhisaṅkharonti…pe… abhisaṅkharitvā jātandhakārampi papatanti, jarandhakārampi papatanti, maraṇandhakārampi papatanti, sokaparidevadukkhadomanassupāyāsandhakārampi papatanti. Te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. ‘Na parimuccanti dukkhasmā’ti vadāmi”.

“Ye ca kho keci, bhikkhu, samaṇā vā brāhmaṇā vā ‘idaṃ dukkhan’ti yathābhūtaṃ pajānanti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānanti, te jātisaṃvattanikesu saṅkhāresu nābhiramanti…pe… anabhiratā…pe… nābhisaṅkharonti…pe… anabhisaṅkharitvā jātandhakārampi nappapatanti, jarandhakārampi nappapatanti, maraṇandhakārampi nappapatanti, sokaparidevadukkhadomanassupāyāsandhakārampi nappapatanti. Te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. ‘Parimuccanti dukkhasmā’ti vadāmi”.

“Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［四六］ 第六 黑暗

二 “诸比丘！有一种世界间隙（lokantarikā），是空旷、无覆盖的黑暗、漆黑的幽暗，即使是具有如此大神通力、如此大威力的日月之光，它们的光芒也无法照到那里。”

三 这样说完后，有一位比丘对世尊说：

“大德！那黑暗真是巨大啊！大德！那黑暗真是非常巨大啊！大德！有没有比这种黑暗更大、更可怕的黑暗呢？”

（世尊回答：）“比丘！确实有比这种黑暗更大、更可怕的黑暗。”

（比丘问：）“大德！比这种黑暗更大、更可怕的黑暗是什么呢？”

四 “比丘！那些沙门、婆罗门，如果对于‘这是苦’不能如实了知，对于‘这是苦的集起’不能如实了知，对于‘这是苦的熄灭’不能如实了知，对于‘这是导致苦熄灭的道路’不能如实了知，他们就会乐于执着那些导致生的行为（诸行），乐于执着那些导致老的行为，乐于执着那些导致死的行为，乐于执着那些导致愁、悲、苦、忧、恼的行为。因为乐于执着导致生的行为，乐于执着导致老的行为，乐于执着导致死的行为，乐于执着导致愁、悲、苦、忧、恼的行为，于是导致生的行为就增长，导致老的行为就增长，导致死的行为就增长，导致愁、悲、苦、忧、恼的行为就增长。因为导致生的行为增长，导致老的行为增长，导致死的行为增长，导致愁、悲、苦、忧、恼的行为增长，他们就坠入生的黑暗，坠入老的黑暗，坠入死的黑暗，坠入愁、悲、苦、忧、恼的黑暗，不能解脱生、老、死、愁、悲、苦、忧、恼。我说他们不能从苦中解脱。

五 比丘！然而，那些沙门、婆罗门，如果对于‘这是苦’能够如实了知，对于‘这是苦的集起’能够如实了知，对于‘这是苦的熄灭’能够如实了知，对于‘这是导致苦熄灭的道路’能够如实了知，他们就不会乐于执着那些导致生的行为，不会乐于执着那些导致老的行为，不会乐于执着那些导致死的行为，不会乐于执着那些导致愁、悲、苦、忧、恼的行为。因为不乐于执着导致生的行为，不乐于执着导致老的行为，不乐于执着导致死的行为，不乐于执着导致愁、悲、苦、忧、恼的行为，所以导致生的行为不增长，导致老的行为不增长，导致死的行为不增长，导致愁、悲、苦、忧、恼的行为不增长。因为导致生的行为不增长，导致老的行为不增长，导致死的行为不增长，导致愁、悲、苦、忧、恼的行为不增长，他们就不坠入生的黑暗，不坠入老的黑暗，不坠入死的黑暗，不坠入愁、悲、苦、忧、恼的黑暗，从而解脱生、老、死、愁、悲、苦、忧、恼。我说他们得到苦的解脱。

六 因此，诸比丘！对于‘这是苦’，应当努力修行！对于‘这是苦的集起’，应当努力修行！对于‘这是苦的熄灭’，应当努力修行！对于‘这是导致苦熄灭的道路’，应当努力修行！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.5 Papātavagga 深险品 (SN 56.41-50, 1111-1120)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.5.7 Paṭhamachiggaḷayugasutta 孔之一 (SN 56.47, 1117)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Paṭhamachiggaḷayugasuttaṃ

1117. “Seyyathāpi, bhikkhave, puriso mahāsamudde ekacchiggaḷaṃ yugaṃ pakkhipeyya. Tatrāpissa kāṇo kacchapo. So vassasatassa vassasatassa accayena sakiṃ sakiṃ ummujjeyya. Taṃ kiṃ maññatha, bhikkhave, api nu kho kāṇo kacchapo vassasatassa vassasatassa accayena sakiṃ sakiṃ ummujjanto amusmiṃ ekacchiggaḷe yuge gīvaṃ paveseyyā”ti? “Yadi nūna, bhante, kadāci karahaci dīghassa addhuno accayenā”ti.

“Khippataraṃ kho so, bhikkhave, kāṇo kacchapo vassasatassa vassasatassa accayena sakiṃ sakiṃ ummujjanto amusmiṃ ekacchiggaḷe yuge gīvaṃ paveseyya, na tvevāhaṃ, bhikkhave, sakiṃ vinipātagatena bālena [vinītagatena bahulena (ka.)] manussattaṃ vadāmi”.

Taṃ kissa hetu? Na hettha, bhikkhave, atthi dhammacariyā, samacariyā, kusalakiriyā, puññakiriyā. Aññamaññakhādikā ettha, bhikkhave, vattati dubbalakhādikā. Taṃ kissa hetu? Adiṭṭhattā, bhikkhave, catunnaṃ ariyasaccānaṃ. Katamesaṃ catunnaṃ? Dukkhassa ariyasaccassa…pe… dukkhanirodhagāminiyā paṭipadāya ariyasaccassa.

“Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. Sattamaṃ.

☸---------------------------------------------------------------------

［四七］ 第七 孔之一

二 “诸比丘！譬如有人将一个只有一个孔的木轭（yugaṃ）投入大海。在那里有一只盲龟。它每隔一百年才浮出水面一次。

三 诸比丘！你们认为怎样？那只每百年才浮出水面一次的盲龟，它的头能否正好穿进那个只有一个孔的木轭中呢？”

（比丘们回答：）“大德！也许偶尔在很久很久以后，才有可能吧！”

四 “诸比丘！那只每百年浮出一次水面的盲龟，它的头穿进那个只有一个孔的木轭中，这（发生的速度）还要比一个愚人一旦落入恶道（vinipātagatena bālena）后，再次获得人身更快些。这是为什么呢？

五 诸比丘！因为在那恶道中，没有法行、正行（samacariyā）、善业、福业。诸比丘！在那里，众生互相吞食，弱肉强食。这又是为什么呢？

六 诸比丘！这是因为没有见到四圣谛的缘故。哪四圣谛呢？就是：苦圣谛、苦集圣谛、苦灭圣谛、以及导致苦灭的道圣谛。

七 因此，诸比丘！对于‘这是苦’，应当努力修行！对于‘这是苦的集起’，应当努力修行！对于‘这是苦的熄灭’，应当努力修行！对于‘这是导致苦熄灭的道路’，应当努力修行！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.5 Papātavagga 深险品 (SN 56.41-50, 1111-1120)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.5.8 Dutiyachiggaḷayugasutta 孔之二 (SN 56.48, 1118)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Dutiyachiggaḷayugasuttaṃ

1118. “Seyyathāpi, bhikkhave, ayaṃ mahāpathavī ekodakā assa. Tatra puriso ekacchiggaḷaṃ yugaṃ pakkhipeyya. Tamenaṃ puratthimo vāto pacchimena saṃhareyya, pacchimo vāto puratthimena saṃhareyya, uttaro vāto dakkhiṇena saṃhareyya, dakkhiṇo vāto uttarena saṃhareyya. Tatrassa kāṇo kacchapo. So vassasatassa vassasatassa accayena sakiṃ sakiṃ ummujjeyya. Taṃ kiṃ maññatha, bhikkhave, api nu kho kāṇo kacchapo vassasatassa vassasatassa accayena sakiṃ sakiṃ ummujjanto amusmiṃ ekacchiggaḷe yuge gīvaṃ paveseyyā”ti? “Adhiccamidaṃ, bhante, yaṃ so kāṇo kacchapo vassasatassa vassasatassa accayena sakiṃ sakiṃ ummujjanto amusmiṃ ekacchiggaḷe yuge gīvaṃ paveseyyā”ti.

“Evaṃ adhiccamidaṃ, bhikkhave, yaṃ manussattaṃ labhati. Evaṃ adhiccamidaṃ, bhikkhave, yaṃ tathāgato loke uppajjati arahaṃ sammāsambuddho. Evaṃ adhiccamidaṃ, bhikkhave, yaṃ tathāgatappavedito dhammavinayo loke dibbati. Tassidaṃ [tayidaṃ (?)], bhikkhave, manussattaṃ laddhaṃ, tathāgato loke uppanno arahaṃ sammāsambuddho, tathāgatappavedito ca dhammavinayo loke dibbati.

“Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［四八］ 第八 孔之二

二 “诸比丘！譬如这整个大地变成一片汪洋。有一个人将一个只有一个孔的木轭扔进水里。东风将它吹向西边，西风将它吹向东边，北风将它吹向南边，南风将它吹向北边。在那里有一只盲龟。它每隔一百年才浮出水面一次。

三 诸比丘！你们认为怎样？那只每百年浮出一次水面的盲龟，它的头能否正好穿进那个只有一个孔的木轭中呢？”

（比丘们回答：）“大德！那只每百年浮出一次水面的盲龟，它的头要穿进那个只有一个孔的木轭中，实在是极其困难（难得）的（adhiccamidaṃ）。”

四 诸比丘！同样的，获得人身就是如此难得。诸比丘！同样的，如来、阿罗汉、正等觉者出现于世，就是如此难得。诸比丘！同样的，如来所教导的法和律在这世间流传，就是如此难得。

五 诸比丘！如今，这难得的人身已经获得了；如来、阿罗汉、正等觉者已经出现于世了；如来所教导的法和律，已经在这世间流传了。

六 因此，诸比丘！对于‘这是苦’，应当努力修行！对于‘这是苦的集起’，应当努力修行！对于‘这是苦的熄灭’，应当努力修行！对于‘这是导致苦熄灭的道路’，应当努力修行！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.5 Papātavagga 深险品 (SN 56.41-50, 1111-1120)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.5.9 Paṭhamasinerupabbatarājasutta 须弥之一 (SN 56.49, 1119)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Paṭhamasinerupabbatarājasuttaṃ

1119. “Seyyathāpi, bhikkhave, puriso sinerussa pabbatarājassa satta muggamattiyo pāsāṇasakkharā upanikkhipeyya. Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho bahutaraṃ – yā vā [yā ca] satta muggamattiyo pāsāṇasakkharā upanikkhittā, yo vā [yo ca (syā. kaṃ. pī. ka.) saṃ. ni. 2.84] sinerupabbatarājā”ti? “Etadeva, bhante, bahutaraṃ, yadidaṃ – sinerupabbatarājā; appamattikā satta muggamattiyo pāsāṇasakkharā upanikkhittā. Saṅkhampi na upenti, upanidhampi na upenti, kalabhāgampi na upenti sinerupabbatarājānaṃ upanidhāya satta muggamattiyo pāsāṇasakkharā upanikkhittā”ti. “Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa abhisametāvino etadeva bahutaraṃ dukkhaṃ yadidaṃ parikkhīṇaṃ pariyādinnaṃ; appamattakaṃ avasiṭṭhaṃ. Saṅkhampi na upeti, upanidhampi na upeti, kalabhāgampi na upeti, purimaṃ dukkhakkhandhaṃ parikkhīṇaṃ pariyādinnaṃ upanidhāya yadidaṃ sattakkhattuparamatā; yo ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti”.

“Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. Navamaṃ.

☸---------------------------------------------------------------------

［四九］ 第九 须弥之一

二 “诸比丘！譬如有人在须弥山王上，放上七颗像绿豆（muggamattiyo）那么大的小石子。

三 诸比丘！你们认为怎样？是那放上去的七颗绿豆大的小石子多呢，还是须弥山王（的体积）更大？”

（比丘们回答：）“大德！当然是须弥山王（的体积）更大；那放上去的七颗绿豆大的小石子非常微少。拿须弥山王来比较，那放上去的七颗绿豆大的小石子，简直不成数量、不成比例、连一小部分都算不上。”

四 诸比丘！同样的，对于已具足正见、已现观四谛的圣弟子来说，他已经灭尽、已经完结的苦（指过去轮回中的苦）要多得多；剩余的苦（指最多七次往返生死）则非常微少。与先前已经灭尽、完结的苦蕴相比，这剩余的苦简直不成数量、不成比例、连一小部分都算不上。这是因为他对于‘这是苦’已如实了知；对于‘这是苦的集起’已如实了知；对于‘这是苦的熄灭’已如实了知；对于‘这是导致苦熄灭的道路’已如实了知。

五 因此，诸比丘！对于‘这是苦’，应当努力修行！对于‘这是苦的集起’，应当努力修行！对于‘这是苦的熄灭’，应当努力修行！对于‘这是导致苦熄灭的道路’，应当努力修行！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.5 Papātavagga 深险品 (SN 56.41-50, 1111-1120)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.5.10 Dutiyasinerupabbatarājasutta 须弥之二 (SN 56.50, 1120)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Dutiyasinerupabbatarājasuttaṃ

1120. “Seyyathāpi, bhikkhave, sinerupabbatarājāyaṃ parikkhayaṃ pariyādānaṃ gaccheyya, ṭhapetvā satta muggamattiyo pāsāṇasakkharā. Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho bahutaraṃ – yaṃ vā sinerussa pabbatarājassa parikkhīṇaṃ pariyādinnaṃ, yā vā satta muggamattiyo pāsāṇasakkharā avasiṭṭhā”ti? “Etadeva, bhante, bahutaraṃ sinerussa pabbatarājassa yadidaṃ parikkhīṇaṃ pariyādinnaṃ; appamattikā satta muggamattiyo pāsāṇasakkharā avasiṭṭhā. Saṅkhampi na upenti, upanidhampi na upenti, kalabhāgampi na upenti sinerussa pabbatarājassa parikkhīṇaṃ pariyādinnaṃ upanidhāya satta muggamattiyo pāsāṇasakkharā avasiṭṭhā”ti. “Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa abhisametāvino etadeva bahutaraṃ dukkhaṃ yadidaṃ parikkhīṇaṃ pariyādinnaṃ; appamattakaṃ avasiṭṭhaṃ. Saṅkhampi na upeti, upanidhampi na upeti, kalabhāgampi na upeti, purimaṃ dukkhakkhandhaṃ parikkhīṇaṃ pariyādinnaṃ upanidhāya yadidaṃ sattakkhattuparamatā; yo ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti”.

“Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. Dasamaṃ.

Papātavaggo pañcamo.

Tassuddānaṃ –

Cintā papāto pariḷāho, kūṭaṃ vālandhakāro ca;

Chiggaḷena ca dve vuttā, sineru apare duveti.

☸---------------------------------------------------------------------

［五〇］ 第十 须弥之二

二 “诸比丘！譬如须弥山王毁灭、消失了，只剩下七颗像绿豆那么大的小石子还留存着。

三 诸比丘！你们认为怎样？是须弥山王那毁灭消失的部分（的体积）更大呢，还是那残存的七颗绿豆大的小石子更多？”

（比丘们回答：）“大德！当然是须弥山王那毁灭消失的部分（的体积）更大；那残存的七颗绿豆大的小石子非常微少。拿须弥山王那毁灭消失的部分来比较，那残存的七颗绿豆大的小石子，简直不成数量、不成比例、连一小部分都算不上。”

四 诸比丘！同样的，对于已具足正见、已现观四谛的圣弟子来说，他已经灭尽、已经完结的苦要多得多；那（最多七次往返生死中）剩余的苦则非常微少。与先前已经灭尽、完结的苦蕴相比，这剩余的苦简直不成数量、不成比例、连一小部分都算不上。这是因为他对于‘这是苦’已如实了知；对于‘这是苦的集起’已如实了知；对于‘这是苦的熄灭’已如实了知；对于‘这是导致苦熄灭的道路’已如实了知。

五 因此，诸比丘！对于‘这是苦’，应当努力修行！对于‘这是苦的集起’，应当努力修行！对于‘这是苦的熄灭’，应当努力修行！对于‘这是导致苦熄灭的道路’，应当努力修行！”

第五 深险品（完）

此品摄颂曰：

思维与深险，

热恼及重阁，

毛暗黑二孔，

须弥有两节。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.6 Abhisamayavagga 现观品 (SN 56.51-60, 1121-1130)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.6.1 Nakhasikhāsutta 爪尖 (SN 56.51, 1121)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Abhisamayavaggo

1. Nakhasikhasuttaṃ

1121. Atha kho bhagavā parittaṃ nakhasikhāyaṃ paṃsuṃ āropetvā bhikkhū āmantesi – “taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho bahutaraṃ – yo vāyaṃ mayā paritto nakhasikhāyaṃ paṃsu āropito, ayaṃ vā mahāpathavī”ti? “Etadeva, bhante, bahutaraṃ yadidaṃ – mahāpathavī; appamattakāyaṃ bhagavatā paritto nakhasikhāyaṃ paṃsu āropito. Saṅkhampi na upeti, upanidhampi na upeti, kalabhāgampi na upeti mahāpathaviṃ upanidhāya bhagavatā paritto nakhasikhāyaṃ paṃsu āropito”ti. “Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa abhisametāvino etadeva bahutaraṃ dukkhaṃ yadidaṃ parikkhīṇaṃ pariyādinnaṃ; appamattakaṃ avasiṭṭhaṃ. Saṅkhampi na upeti, upanidhampi na upeti, kalabhāgampi na upeti purimaṃ dukkhakkhandhaṃ parikkhīṇaṃ pariyādinnaṃ upanidhāya yadidaṃ sattakkhattuparamatā; yo ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti”.

“Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第六 现观品

［五一］ 第一 爪尖

二 这时，世尊拿起少量尘土放在指甲尖上，对比丘们说：

“比丘们！你们认为如何？是我指甲尖上这少量尘土多，还是这大地的土多呢？”

“尊者！大地的土多得多，世尊指甲尖上的尘土非常少。与大地相比，世尊指甲尖上的少量尘土，算不上数量，算不上比较，连一小部分都算不上。”

三 “比丘们！正是这样，对于见地具足、已经现观（真谛）的圣弟子来说，已经灭尽的苦要多得多，剩余的苦非常少。与先前已经灭尽的苦蕴相比，（剩余的苦）算不上数量，算不上比较，连一小部分都算不上，（他们）最多再轮回七次。他如实了知‘这是苦’，……（省略）……如实了知‘这是导致苦灭的道’。”

四 因此，比丘们！对于‘这是苦’，应当努力修习！……（省略）……对于‘这是导致苦灭的道’，应当努力修习！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.6 Abhisamayavagga 现观品 (SN 56.51-60, 1121-1130)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.6.2 Pokkharaṇīsutta 湖池 (SN 56.52, 1122)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Pokkharaṇīsuttaṃ

1122. “Seyyathāpi, bhikkhave, pokkharaṇī paññāsayojanāni āyāmena, paññāsayojanāni vitthārena, paññāsayojanāni ubbedhena, puṇṇā udakassa samatittikā kākapeyyā. Tato puriso kusaggena udakaṃ uddhareyya. Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho bahutaraṃ – yaṃ vā kusaggena ubbhataṃ, yaṃ vā pokkharaṇiyā udakan”ti? “Etadeva, bhante, bahutaraṃ, yadidaṃ – pokkharaṇiyā udakaṃ; appamattakaṃ kusaggena udakaṃ ubbhataṃ. Saṅkhampi na upeti, upanidhampi na upeti, kalabhāgampi na upeti pokkharaṇiyā udakaṃ upanidhāya kusaggena udakaṃ ubbhatan”ti. “Evameva kho, bhikkhave, ariyasāvakassa…pe… yogo karaṇīyo”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

［五二］ 第二 湖池

二 “比丘们！譬如有一个湖，长五十由旬，宽五十由旬，深五十由旬，水满满的与岸齐平，可以供乌鸦饮用。有个人用草尖沾取（湖里的）水。

三 比丘们！你们认为如何？用草尖沾取的水和湖里的水，哪个更多呢？”

“尊者！这湖里的水多得多，草尖沾取的水非常少。与湖里的水相比，草尖沾取的水，算不上数量，算不上比较，连一小部分都算不上。”

四～五 “比丘们！正是这样，圣弟子……（省略）……因此，比丘们！对于‘这是苦’，应当努力修习！对于‘这是苦的集’，应当努力修习！对于‘这是苦的灭’，应当努力修习！对于‘这是导致苦灭的道’，应当努力修习！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.6 Abhisamayavagga 现观品 (SN 56.51-60, 1121-1130)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.6.3 Paṭhamasambhejjasutta 合流之一 (SN 56.53, 1123)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Paṭhamasaṃbhejjasuttaṃ

1123. “Seyyathāpi, bhikkhave, yatthimā mahānadiyo saṃsandanti samenti, seyyathidaṃ – gaṅgā, yamunā, aciravatī, sarabhū, mahī, tato puriso dve vā tīṇi vā udakaphusitāni uddhareyya. Taṃ kiṃ maññatha, bhikkhave katamaṃ nu kho bahutaraṃ – yāni dve vā tīṇi vā udakaphusitāni ubbhatāni, yaṃ vā saṃbhejjaudakan”ti? “Etadeva, bhante, bahutaraṃ, yadidaṃ – saṃbhejjaudakaṃ; appamattakāni dve vā tīṇi vā udakaphusitāni ubbhatāni. Saṅkhampi na upenti, upanidhampi na upenti, kalabhāgampi na upenti saṃbhejjaudakaṃ upanidhāya dve vā tīṇi vā udakaphusitāni ubbhatānī”ti. “Evameva kho, bhikkhave, ariyasāvakassa…pe… yogo karaṇīyo”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

［五三］ 第三 合流（一）

二 “比丘们！譬如在这些大河——恒河、亚穆纳河、阿夷罗跋提河、萨罗河、摩希河——汇合交融的地方，有个人舀取了两三滴水。

三 比丘们！你们认为如何？舀取的这两三滴水和那汇流的水，哪个更多呢？”

“尊者！汇流的水多得多，舀取的两三滴水非常少。与汇流的水相比，舀取的两三滴水算不上数量，算不上比较，连一小部分都算不上。”

四～五 “比丘们！正是这样，圣弟子……（省略）……因此，比丘们！对于‘这是苦’，应当努力修习！对于‘这是苦的集’，应当努力修习！对于‘这是苦的灭’，应当努力修习！对于‘这是导致苦灭的道’，应当努力修习！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.6 Abhisamayavagga 现观品 (SN 56.51-60, 1121-1130)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.6.4 Dutiyasambhejjasutta 合流之二 (SN 56.54, 1124)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Dutiyasaṃbhejjasuttaṃ

1124. “Seyyathāpi, bhikkhave, yatthimā mahānadiyo saṃsandanti samenti, seyyathidaṃ – gaṅgā, yamunā, aciravatī, sarabhū, mahī, taṃ udakaṃ parikkhayaṃ pariyādānaṃ gaccheyya, ṭhapetvā dve vā tīṇi vā udakaphusitāni. Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho bahutaraṃ – yaṃ vā saṃbhejjaudakaṃ parikkhīṇaṃ pariyādinnaṃ, yāni dve vā tīṇi vā udakaphusitāni avasiṭṭhānī”ti? “Etadeva, bhante, bahutaraṃ saṃbhejjaudakaṃ yadidaṃ parikkhīṇaṃ pariyādinnaṃ; appamattakāni dve vā tīṇi vā udakaphusitāni avasiṭṭhāni. Saṅkhampi na upenti, upanidhampi na upenti, kalabhāgampi na upenti saṃbhejjaudakaṃ parikkhīṇaṃ pariyādinnaṃ upanidhāya dve vā tīṇi vā udakaphusitāni avasiṭṭhānī”ti. “Evameva kho, bhikkhave, ariyasāvakassa…pe… yogo karaṇīyo”ti. Catutthaṃ.

☸---------------------------------------------------------------------

［五四］ 第四 合流（二）

二 “比丘们！譬如这些大河——恒河、亚穆纳河、阿夷罗跋提河、萨罗河、摩希河——汇流的水已经灭尽、耗竭，只剩下两三滴水。

三 比丘们！你们认为如何？那已经灭尽、耗竭的汇流水，和剩下的这两三滴水，哪个更多呢？”

“尊者！已经灭尽、耗竭的汇流水多得多，剩下的这两三滴水非常少。与已经灭尽、耗竭的汇流水相比，剩下的这两三滴水算不上数量，算不上比较，连一小部分都算不上。”

四～五 “比丘们！正是这样，圣弟子……（省略）……因此，比丘们！对于‘这是苦’，应当努力修习！对于‘这是苦的集’，应当努力修习！对于‘这是苦的灭’，应当努力修习！对于‘这是导致苦灭的道’，应当努力修习！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.6 Abhisamayavagga 现观品 (SN 56.51-60, 1121-1130)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.6.5 Paṭhamamahāpathavīsutta 地之一 (SN 56.55, 1125)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Paṭhamamahāpathavīsuttaṃ

1125. “Seyyathāpi, bhikkhave, puriso mahāpathaviyā satta kolaṭṭhimattiyo guḷikā upanikkhipeyya. Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho bahutaraṃ – yā vā satta kolaṭṭhimattiyo guḷikā upanikkhittā, ayaṃ vā mahāpathavī”ti? “Etadeva, bhante, bahutaraṃ, yadidaṃ – mahāpathavī; appamattikā satta kolaṭṭhimattiyo guḷikā upanikkhittā. Saṅkhampi na upenti, upanidhampi na upenti, kalabhāgampi na upenti mahāpathaviṃ upanidhāya satta kolaṭṭhimattiyo guḷikā upanikkhittā”ti. “Evameva kho, bhikkhave, ariyasāvakassa…pe… yogo karaṇīyo”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

［五五］ 第五 地（一）

二 “比丘们！譬如有人在大地上放了七颗像枣核那么大的小土丸。

三 比丘们！你们认为如何？这七颗枣核大的小土丸多，还是这大地的土多呢？”

“尊者！大地的土多得多，这七颗枣核大的小土丸非常少。与大地相比，这七颗枣核大的小土丸，算不上数量，算不上比较，连一小部分都算不上。”

四～五 “比丘们！正是这样，圣弟子……（省略）……因此，比丘们！对于‘这是苦’，应当努力修习！对于‘这是苦的集’，应当努力修习！对于‘这是苦的灭’，应当努力修习！对于‘这是导致苦灭的道’，应当努力修习！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.6 Abhisamayavagga 现观品 (SN 56.51-60, 1121-1130)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.6.6 Dutiyamahāpathavīsutta 地之二 (SN 56.56, 1126)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Dutiyamahāpathavīsuttaṃ

1126. “Seyyathāpi, bhikkhave, mahāpathavī parikkhayaṃ pariyādānaṃ gaccheyya ṭhapetvā satta kolaṭṭhimattiyo guḷikā. Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho bahutaraṃ – yaṃ vā mahāpathaviyā parikkhīṇaṃ pariyādinnaṃ, yā vā satta kolaṭṭhimattiyo guḷikā avasiṭṭhā”ti? “Etadeva, bhante, bahutaraṃ mahāpathaviyā yadidaṃ parikkhīṇaṃ pariyādinnaṃ; appamattikā satta kolaṭṭhimattiyo guḷikā avasiṭṭhā. Saṅkhampi na upenti, upanidhampi na upenti, kalabhāgampi na upenti mahāpathaviyā parikkhīṇaṃ pariyādinnaṃ upanidhāya satta kolaṭṭhimattiyo guḷikā avasiṭṭhā”ti. “Evameva kho, bhikkhave, ariyasāvakassa…pe… yogo karaṇīyo”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［五六］ 第六 地（二）

二 “比丘们！譬如大地的土灭尽、耗竭了，只剩下七颗像枣核那么大的小土丸。

三 比丘们！你们认为如何？那已经灭尽、耗竭的大地之土多，还是剩下的这七颗枣核大的小土丸多呢？”

“尊者！已经灭尽、耗竭的大地之土多得多，剩下的这七颗枣核大的小土丸非常少。与已经灭尽、耗竭的大地之土相比，剩下的这七颗枣核大的小土丸，算不上数量，算不上比较，连一小部分都算不上。”

四～五 “比丘们！正是这样，圣弟子……（省略）……因此，比丘们！对于‘这是苦’，应当努力修习！对于‘这是苦的集’，应当努力修习！对于‘这是苦的灭’，应当努力修习！对于‘这是导致苦灭的道’，应当努力修习！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.6 Abhisamayavagga 现观品 (SN 56.51-60, 1121-1130)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.6.7 Paṭhamamahāsamuddasutta 海之一 (SN 56.57, 1127)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Paṭhamamahāsamuddasuttaṃ

1127. “Seyyathāpi, bhikkhave, puriso mahāsamuddato dve vā tīṇi vā udakaphusitāni uddhareyya. Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho bahutaraṃ – yāni dve vā tīṇi vā udakaphusitāni ubbhatāni, yaṃ vā mahāsamudde udakan”ti? “Etadeva, bhante, bahutaraṃ, yadidaṃ – mahāsamudde udakaṃ; appamattakāni dve vā tīṇi vā udakaphusitāni ubbhatāni. Saṅkhampi na upenti, upanidhampi na upenti, kalabhāgampi na upenti mahāsamudde udakaṃ upanidhāya dve vā tīṇi vā udakaphusitāni ubbhatānī”ti. “Evameva kho, bhikkhave, ariyasāvakassa…pe… yogo karaṇīyo”ti. Sattamaṃ.

☸---------------------------------------------------------------------

［五七］ 第七 海（一）

二 比丘们！譬如有人从大海里舀取了两三滴水。

三 比丘们！你们认为如何？舀取的这两三滴水和大海里的水，哪个更多呢？”

“尊者！大海里的水多得多，舀取的这两三滴水非常少。与大海里的水相比，舀取的这两三滴水，算不上数量，算不上比较，连一小部分都算不上。”

四～五 “比丘们！正是这样，圣弟子……（省略）……因此，比丘们！对于‘这是苦’，应当努力修习！对于‘这是苦的集’，应当努力修习！对于‘这是苦的灭’，应当努力修习！对于‘这是导致苦灭的道’，应当努力修习！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.6 Abhisamayavagga 现观品 (SN 56.51-60, 1121-1130)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.6.8 Dutiyamahāsamuddasutta 海之二 (SN 56.58, 1128)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Dutiyamahāsamuddasuttaṃ

1128. “Seyyathāpi, bhikkhave, mahāsamudde udakaṃ parikkhayaṃ [mahāsamuddo parikkhayaṃ (sī. syā. kaṃ.) saṃ. ni. 2.81] pariyādānaṃ gaccheyya ṭhapetvā dve vā tīṇi vā udakaphusitāni. Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho bahutaraṃ – yaṃ vā mahāsamudde udakaṃ parikkhīṇaṃ pariyādinnaṃ, yāni dve vā tīṇi vā udakaphusitāni avasiṭṭhānī”ti? “Etadeva, bhante, bahutaraṃ mahāsamudde udakaṃ yadidaṃ parikkhīṇaṃ pariyādinnaṃ; appamattakāni dve vā tīṇi vā udakaphusitāni avasiṭṭhāni. Saṅkhampi na upenti, upanidhampi na upenti, kalabhāgampi na upenti mahāsamudde udakaṃ parikkhīṇaṃ pariyādinnaṃ upanidhāya dve vā tīṇi vā udakaphusitāni avasiṭṭhānī”ti. “Evameva kho, bhikkhave, ariyasāvakassa…pe… yogo karaṇīyo”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［五八］ 第八 海（二）

二 “比丘们！譬如大海里的水灭尽、耗竭了，只剩下两三滴水。

三 比丘们！你们认为如何？那已经灭尽、耗竭的大海水多，还是剩下的这两三滴水多呢？”

“尊者！已经灭尽、耗竭的大海水多得多，剩下的这两三滴水非常少。与已经灭尽、耗竭的大海水相比，剩下的这两三滴水，算不上数量，算不上比较，连一小部分都算不上。”

四～五 “比丘们！正是这样，圣弟子……（省略）……因此，比丘们！对于‘这是苦’，应当努力修习！对于‘这是苦的集’，应当努力修习！对于‘这是苦的灭’，应当努力修习！对于‘这是导致苦灭的道’，应当努力修习！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.6 Abhisamayavagga 现观品 (SN 56.51-60, 1121-1130)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.6.9 Paṭhamapabbatūpamasutta 山喻之一 (SN 56.59, 1129)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Paṭhamapabbatūpamasuttaṃ

1129. “Seyyathāpi, bhikkhave, puriso himavato pabbatarājassa satta sāsapamattiyo pāsāṇasakkharā upanikkhipeyya. Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho bahutaraṃ – yā vā satta sāsapamattiyo pāsāṇasakkharā upanikkhittā, ayaṃ vā himavā pabbatarājā”ti? “Etadeva, bhante, bahutaraṃ, yadidaṃ – himavā pabbatarājā; appamattikā satta sāsapamattiyo pāsāṇasakkharā upanikkhittā. Saṅkhampi na upenti, upanidhampi na upenti, kalabhāgampi na upenti himavantaṃ pabbatarājānaṃ upanidhāya satta sāsapamattiyo pāsāṇasakkharā upanikkhittā”ti. “Evameva kho, bhikkhave, ariyasāvakassa…pe… yogo karaṇīyo”ti. Navamaṃ.

☸---------------------------------------------------------------------

［五九］ 第九 山喻（一）

二 “比丘们！譬如有人在雪山之王（喜马拉雅山）上放了七颗像芥子那么大的小石子。

三 比丘们！你们认为如何？放上去的这七颗芥子大的小石子多，还是这雪山之王多呢？”

“尊者！雪山之王多得多，放上去的这七颗芥子大的小石子非常少。与雪山之王相比，放上去的这七颗芥子大的小石子，算不上数量，算不上比较，连一小部分都算不上。”

四～五 “比丘们！正是这样，圣弟子……（省略）……因此，比丘们！对于‘这是苦’，应当努力修习！对于‘这是苦的集’，应当努力修习！对于‘这是苦的灭’，应当努力修习！对于‘这是导致苦灭的道’，应当努力修习！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.6 Abhisamayavagga 现观品 (SN 56.51-60, 1121-1130)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.6.10 Dutiyapabbatūpamasutta 山喻之二 (SN 56.60, 1130)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Dutiyapabbatūpamasuttaṃ

1130. “Seyyathāpi, bhikkhave, himavā pabbatarājā parikkhayaṃ pariyādānaṃ gaccheyya, ṭhapetvā satta sāsapamattiyo pāsāṇasakkharā. Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho bahutaraṃ – yaṃ vā himavato pabbatarājassa parikkhīṇaṃ pariyādinnaṃ, yā vā satta sāsapamattiyo pāsāṇasakkharā avasiṭṭhā”ti? “Etadeva, bhante, bahutaraṃ himavato pabbatarājassa yadidaṃ parikkhīṇaṃ pariyādinnaṃ; appamattikā satta sāsapamattiyo pāsāṇasakkharā avasiṭṭhā. Saṅkhampi na upenti, upanidhampi na upenti, kalabhāgampi na upenti himavato pabbatarājassa parikkhīṇaṃ pariyādinnaṃ upanidhāya satta sāsapamattiyo pāsāṇasakkharā avasiṭṭhā”ti. “Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa abhisametāvino etadeva bahutaraṃ dukkhaṃ yadidaṃ parikkhīṇaṃ pariyādinnaṃ; appamattakaṃ avasiṭṭhaṃ. Saṅkhampi na upeti, upanidhampi na upeti, kalabhāgampi na upeti purimaṃ dukkhakkhandhaṃ parikkhīṇaṃ pariyādinnaṃ upanidhāya yadidaṃ sattakkhattuparamatā; yo ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti”.

“Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. Dasamaṃ.

Abhisamayavaggo chaṭṭho.

Tassuddānaṃ –

Nakhasikhā pokkharaṇī, saṃbhejja apare duve;

Pathavī dve samuddā dve, dvemā ca pabbatūpamāti.

☸---------------------------------------------------------------------

［六十］ 第十 山喻（二）

二 “比丘们！譬如雪山之王（喜马拉雅山）灭尽、耗竭了，只剩下七颗像芥子那么大的小石子。

三 比丘们！你们认为如何？那已经灭尽、耗竭的雪山之王多，还是剩下的这七颗芥子大的小石子多呢？”

“尊者！已经灭尽、耗竭的雪山之王多得多，剩下的这七颗芥子大的小石子非常少。与已经灭尽、耗竭的雪山之王相比，剩下的这七颗芥子大的小石子，算不上数量，算不上比较，连一小部分都算不上。”

四 “比丘们！正是这样，对于见地具足、已经现观（真谛）的圣弟子来说，已经灭尽的苦要多得多，剩余的苦非常少。与先前已经灭尽的苦蕴相比，（剩余的苦）算不上数量，算不上比较，连一小部分都算不上，（他们）最多再轮回七次。他如实了知‘这是苦’，……（省略）……如实了知‘这是导致苦灭的道’。”

五 因此，比丘们！对于‘这是苦’，应当努力修习！……（省略）……对于‘这是导致苦灭的道’，应当努力修习！”

第六 现观品（终）

此品摄颂曰：

爪尖与湖池

两经说合流

两地与两海

两经山为喻

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.7 Paṭhamaāmakadhaññapeyyālavagga 生谷广说品一 (SN 56.61-70, 1131-1140)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.7.1 Aññatrasutta 其他处 (SN 56.61, 1131)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Paṭhamaāmakadhaññapeyyālavaggo

1. Aññatrasuttaṃ

1131. Atha kho bhagavā parittaṃ nakhasikhāyaṃ paṃsuṃ āropetvā bhikkhū āmantesi – “taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho bahutaraṃ – yo vāyaṃ mayā paritto nakhasikhāyaṃ paṃsu āropito, ayaṃ vā mahāpathavī”ti? “Etadeva, bhante, bahutaraṃ, yadidaṃ – mahāpathavī; appamattakāyaṃ bhagavatā paritto nakhasikhāyaṃ paṃsu āropito. Saṅkhampi na upeti, upanidhampi na upeti, kalabhāgampi na upeti mahāpathaviṃ upanidhāya bhagavatā paritto nakhasikhāyaṃ paṃsu āropito”ti.

“Evameva kho, bhikkhave, appamattakā te sattā ye manussesu paccājāyanti; atha kho eteva bahutarā sattā ye aññatra manussehi [manussesu (pī. ka.)] paccājāyanti. Taṃ kissa hetu? Adiṭṭhattā, bhikkhave, catunnaṃ ariyasaccānaṃ. Katamesaṃ catunnaṃ? Dukkhassa ariyasaccassa…pe… dukkhanirodhagāminiyā paṭipadāya ariyasaccassa”.

“Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第七 生谷广说品（一）

［六一］ 第一 其他处

二 这时，世尊拿起少量尘土放在指甲尖上，对比丘们说：

三 “比丘们！你们认为如何？是我指甲尖上这少量尘土多，还是这大地的土多呢？”

“尊者！大地的土多得多，世尊指甲尖上的尘土非常少。与大地相比，世尊指甲尖上的少量尘土，算不上数量，算不上比较，连一小部分都算不上。”

四 “比丘们！正是这样，再生到人间的众生非常少；而那些（死后）再生到人以外其他地方的众生，要多得多。这是什么原因呢？”

五 比丘们！是因为没有见到四圣谛。哪四圣谛呢？就是苦圣谛、苦集圣谛、苦灭圣谛、导向苦灭之道的圣谛。

六 因此，比丘们！对于‘这是苦’，应当努力修习！……（省略）……对于‘这是导致苦灭的道’，应当努力修习！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.7 Paṭhamaāmakadhaññapeyyālavagga 生谷广说品一 (SN 56.61-70, 1131-1140)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.7.2 Paccantasutta 边地 (SN 56.62, 1132)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Paccantasuttaṃ

1132. Atha kho bhagavā parittaṃ nakhasikhāyaṃ paṃsuṃ āropetvā bhikkhū āmantesi – “taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho bahutaraṃ – yo vāyaṃ mayā paritto nakhasikhāyaṃ paṃsu āropito, ayaṃ vā mahāpathavī”ti? “Etadeva, bhante, bahutaraṃ, yadidaṃ – mahāpathavī; appamattakāyaṃ bhagavatā paritto nakhasikhāyaṃ paṃsu āropito. Saṅkhampi na upeti, upanidhampi na upeti, kalabhāgampi na upeti mahāpathaviṃ upanidhāya bhagavatā paritto nakhasikhāyaṃ paṃsu āropito”ti.

“Evameva kho, bhikkhave, appamattakā te sattā ye majjhimesu janapadesu paccājāyanti; atha kho eteva bahutarā sattā ye paccantimesu janapadesu paccājāyanti aviññātāresu milakkhesu [milakkhūsu (syā. kaṃ. ka.)] …pe…. Dutiyaṃ.

☸---------------------------------------------------------------------

［六二］ 第二 边地

二 这时，世尊拿起少量尘土放在指甲尖上，对比丘们说：

三 “比丘们！你们认为如何？是我指甲尖上这少量尘土多，还是这大地的土多呢？”

“尊者！大地的土多得多，世尊指甲尖上的尘土非常少。与大地相比，世尊指甲尖上的少量尘土，算不上数量，算不上比较，连一小部分都算不上。”

四 “比丘们！正是这样，再生在中土国度的众生非常少；而那些再生在边地国度、无知的野蛮人中的众生，要多得多……（省略）……”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.7 Paṭhamaāmakadhaññapeyyālavagga 生谷广说品一 (SN 56.61-70, 1131-1140)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.7.3 Paññāsutta 慧 (SN 56.63, 1133)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Paññāsuttaṃ

1133. … “Evameva kho, bhikkhave, appakā te sattā ye pana ariyena paññācakkhunā samannāgatā; atha kho eteva bahutarā sattā ye avijjāgatā sammuḷhā…pe…. Tatiyaṃ.

☸---------------------------------------------------------------------

［六三］ 第三 慧

四 比丘们！正是这样，具足圣慧眼的众生非常少；而那些无明、愚痴的众生，要多得多……（省略）……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.7 Paṭhamaāmakadhaññapeyyālavagga 生谷广说品一 (SN 56.61-70, 1131-1140)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.7.4 Surāmerayasutta 酒 (SN 56.64, 1134)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Surāmerayasuttaṃ

1134. … “Evameva kho, bhikkhave, appakā te sattā ye surāmerayamajjappamādaṭṭhānā paṭiviratā; atha kho eteva bahutarā sattā ye surāmerayamajjappamādaṭṭhānā apaṭiviratā…pe…. Catutthaṃ.

☸---------------------------------------------------------------------

［六四］ 第四 酒

四 比丘们！正是这样，远离导致放逸的米酒、果酒等麻醉品的众生非常少；而那些不远离导致放逸的米酒、果酒等麻醉品的众生，要多得多……（省略）……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.7 Paṭhamaāmakadhaññapeyyālavagga 生谷中略一品 (SN 56.61-70, 1131-1140)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.7.5 Odakasutta 水 (SN 56.65, 1135)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Odakasuttaṃ

1135. … “Evameva kho, bhikkhave, appakā te sattā ye thalajā; atha kho eteva bahutarā sattā ye udakajā. Taṃ kissa hetu…pe…. Pañcamaṃ.

☸---------------------------------------------------------------------

［六五］ 第五 水

四 诸位比丘！就像这样，陆地上生存的众生是少的，而水里生存的众生反而更多……乃至……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.7 Paṭhamaāmakadhaññapeyyālavagga 生谷中略一品 (SN 56.61-70, 1131-1140)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.7.6 Matteyyasutta 母 (SN 56.66, 1136)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Matteyyasuttaṃ

1136. … “Evameva kho, bhikkhave, appakā te sattā ye matteyyā; atha kho eteva bahutarā sattā ye amatteyyā…pe…. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［六六］ 第六 母

四 诸位比丘！就像这样，孝敬母亲的众生是少的，而不孝敬母亲的众生反而更多……乃至……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.7 Paṭhamaāmakadhaññapeyyālavagga 生谷中略一品 (SN 56.61-70, 1131-1140)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.7.7 Petteyyasutta 父 (SN 56.67, 1137)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Petteyyasuttaṃ

1137. … “Evameva kho, bhikkhave, appakā te sattā ye petteyyā; atha kho eteva bahutarā sattā ye apetteyyā…pe…. Sattamaṃ.

☸---------------------------------------------------------------------

［六七］ 第七 父

四 诸位比丘！就像这样，孝敬父亲的众生是少的，而不孝敬父亲的众生反而更多……乃至……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.7 Paṭhamaāmakadhaññapeyyālavagga 生谷中略一品 (SN 56.61-70, 1131-1140)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.7.8 Sāmaññasutta 沙门 (SN 56.68, 1138)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Sāmaññasuttaṃ

1138. … “Evameva kho, bhikkhave, appakā te sattā ye sāmaññā; atha kho eteva bahutarā sattā ye asāmaññā…pe…. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［六八］ 第八 沙门

四 诸位比丘！就像这样，尊重沙门的众生是少的，而不尊重沙门的众生反而更多……乃至……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.7 Paṭhamaāmakadhaññapeyyālavagga 生谷中略一品 (SN 56.61-70, 1131-1140)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.7.9 Brahmaññasutta 婆罗门 (SN 56.69, 1139)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Brahmaññasuttaṃ

1139. … “Evameva kho, bhikkhave, appakā te sattā ye brahmaññā; atha kho eteva bahutarā sattā ye abrahmaññā…pe…. Navamaṃ.

☸---------------------------------------------------------------------

［六九］ 第九 婆罗门

四 诸位比丘！就像这样，尊重婆罗门的众生是少的，而不尊重婆罗门的众生反而更多……乃至……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.7 Paṭhamaāmakadhaññapeyyālavagga 生谷中略一品 (SN 56.61-70, 1131-1140)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.7.10 Pacāyikasutta 尊重 (SN 56.70, 1140)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Pacāyikasuttaṃ

1140. … “Evameva kho, bhikkhave, appakā te sattā ye kule jeṭṭhāpacāyino; atha kho eteva bahutarā sattā ye kule ajeṭṭhāpacāyinoti [akule jeṭṭhāpacāyinoti (syā. kaṃ.)] …pe…. Dasamaṃ.

Paṭhamaāmakadhaññapeyyālavaggo sattamo.

Tassuddānaṃ –

Aññatra paccantaṃ paññā, surāmerayaodakā;

Matteyya petteyyā cāpi, sāmaññaṃ brahmapacāyikanti.

☸---------------------------------------------------------------------

［七］ 第十 尊重

四 诸位比丘！就像这样，尊重家族中长辈的众生是少的，而不尊重家族中长辈的众生反而更多……乃至……

第七 生谷广说品（一）（终）

本品摘要偈颂说：

其他地方与边地

智慧与酒与水

母亲父亲与沙门

婆罗门尊重

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.8 Dutiyaāmakadhaññapeyyālavagga 生谷中略二品 (SN 56.71-80, 1141-1150)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.8.1 Pāṇātipātasutta 杀伤生物 (SN 56.71, 1141)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Dutiyaāmakadhaññapeyyālavaggo

1. Pāṇātipātasuttaṃ

1141. …Pe… “evameva kho, bhikkhave, appakā te sattā ye pāṇātipātā paṭiviratā; atha kho eteva bahutarā sattā ye pāṇātipātā appaṭiviratā. Taṃ kissa hetu? …Pe…. Paṭhamaṃ.

☸---------------------------------------------------------------------

第八 生谷广说品（二）

［七一］ 第一 杀生

四 诸位比丘！就像这样，远离杀生的众生是少的，而不远离杀生的众生反而更多。这是什么原因呢？……乃至……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.8 Dutiyaāmakadhaññapeyyālavagga 生谷中略二品 (SN 56.71-80, 1141-1150)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.8.2 Adinnādānasutta 不与 (SN 56.72, 1142)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Adinnādānasuttaṃ

1142. …Pe… “evameva kho, bhikkhave, appakā te sattā ye adinnādānā paṭiviratā; atha kho eteva bahutarā sattā ye adinnādānā appaṭiviratā…pe…. Dutiyaṃ.

☸---------------------------------------------------------------------

［七二］ 第二 不与取

四 诸位比丘！就像这样，远离不与取的众生是少的，而不远离不与取的众生反而更多……乃至……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.8 Dutiyaāmakadhaññapeyyālavagga 生谷中略二品 (SN 56.71-80, 1141-1150)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.8.3 Kāmesumicchācārasutta 邪行于诸欲经 (SN 56.73, 1143)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Kāmesumicchācārasuttaṃ

邪行于诸欲经

1143. …Pe… “evameva kho, bhikkhave, appakā te sattā ye kāmesumicchācārā paṭiviratā; atha kho eteva bahutarā sattā ye kāmesumicchācārā appaṭiviratā…pe…. Tatiyaṃ.

☸---------------------------------------------------------------------

［七三］ 第三 欲邪行

四 诸位比丘！就像这样，远离欲邪行的众生是少的，而不远离欲邪行的众生反而更多……乃至……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.8 Dutiyaāmakadhaññapeyyālavagga 生谷中略二品 (SN 56.71-80, 1141-1150)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.8.4 Musāvādasutta 妄语 (SN 56.74, 1144)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Musāvādasuttaṃ

1144. …Pe… “evameva kho, bhikkhave, appakā te sattā ye musāvādā paṭiviratā; atha kho eteva bahutarā sattā ye musāvādā appaṭiviratā…pe…. Catutthaṃ.

☸---------------------------------------------------------------------

［七四］ 第四 妄语

四 诸位比丘！就像这样，远离妄语的众生是少的，而不远离妄语的众生反而更多……乃至……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.8 Dutiyaāmakadhaññapeyyālavagga 生谷中略二品 (SN 56.71-80, 1141-1150)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.8.5 Pesuññasutta 离间语 (SN 56.75, 1145)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Pesuññasuttaṃ

1145. …Pe… “evameva kho, bhikkhave, appakā te sattā ye pisuṇāya vācāya paṭiviratā; atha kho eteva bahutarā sattā ye pisuṇāya vācāya appaṭiviratā…pe…. Pañcamaṃ.

☸---------------------------------------------------------------------

［七五］ 第五 离间语

四 诸位比丘！就像这样，远离离间语的众生是少的，而不远离离间语的众生反而更多……乃至……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.8 Dutiyaāmakadhaññapeyyālavagga 生谷中略二品 (SN 56.71-80, 1141-1150)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.8.6 Pharusavācāsutta 粗恶语 (SN 56.76, 1146)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Pharusavācāsuttaṃ

1146. …Pe… “evameva kho, bhikkhave, appakā te sattā ye pharusāya vācāya paṭiviratā; atha kho eteva bahutarā sattā ye pharusāya vācāya appaṭiviratā…pe…. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［七六］ 第六 粗恶语

四 诸位比丘！就像这样，远离粗恶语的众生是少的，而不远离粗恶语的众生反而更多……乃至……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.8 Dutiyaāmakadhaññapeyyālavagga 生谷中略二品 (SN 56.71-80, 1141-1150)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.8.7 Samphappalāpasutta 杂秽语 (SN 56.77, 1147)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Samphappalāpasuttaṃ

1147. …Pe… “evameva kho, bhikkhave, appakā te sattā ye samphappalāpā paṭiviratā; atha kho eteva bahutarā sattā ye samphappalāpā appaṭiviratā…pe…. Sattamaṃ.

☸---------------------------------------------------------------------

［七七］ 第七 杂秽语

四 诸位比丘！就像这样，远离杂秽语的众生是少的，而不远离杂秽语的众生反而更多……乃至……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.8 Dutiyaāmakadhaññapeyyālavagga 生谷中略二品 (SN 56.71-80, 1141-1150)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.8.8 Bījagāmasutta 种子 (SN 56.78, 1148)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Bījagāmasuttaṃ

1148. …Pe… “evameva kho, bhikkhave, appakā te sattā ye bījagāmabhūtagāmasamārambhā [bījagāmabhūtagāmasamārabbhā (ka.)] paṭiviratā; atha kho eteva bahutarā sattā ye bījagāmabhūtagāmasamārambhā appaṭiviratā…pe…. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［七八］ 第八 种子

四 诸位比丘！就像这样，远离毁坏草木（种子与植物）的众生是少的，而不远离毁坏草木（种子与植物）的众生反而更多……乃至……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.8 Dutiyaāmakadhaññapeyyālavagga 生谷中略二品 (SN 56.71-80, 1141-1150)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.8.9 Vikālabhojanasutta 非时 (SN 56.79, 1149)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Vikālabhojanasuttaṃ

1149. …Pe… “evameva kho, bhikkhave, appakā te sattā ye vikālabhojanā paṭiviratā; atha kho eteva bahutarā sattā ye vikālabhojanā appaṭiviratā…pe…. Navamaṃ.

☸---------------------------------------------------------------------

［七九］ 第九 非时食

四 诸位比丘！就像这样，远离非时食（过午不食）的众生是少的，而不远离非时食的众生反而更多……乃至……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.8 Dutiyaāmakadhaññapeyyālavagga 生谷中略二品 (SN 56.71-80, 1141-1150)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.8.10 Gandhavilepanasutta 薰香涂香 (SN 56.80, 1150)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Gandhavilepanasuttaṃ

1150. …Pe… “evameva kho, bhikkhave, appakā te sattā ye mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭiviratā; atha kho eteva bahutarā sattā ye mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā appaṭiviratā…pe…. Dasamaṃ.

Dutiyaāmakadhaññapeyyālavaggo aṭṭhamo.

Tassuddānaṃ –

Pāṇaṃ adinnaṃ kāmesu, musāvādañca pesuññaṃ;

Pharusaṃ samphappalāpaṃ, bījañca vikālaṃ gandhanti.

☸---------------------------------------------------------------------

［八〇］ 第十 香、涂香与妆饰

四 诸位比丘！就像这样，远离穿戴花鬘、使用香水（薰香）、涂香及妆饰打扮的众生是少的，而不远离穿戴花鬘、使用香水（薰香）、涂香及妆饰打扮的众生反而更多……乃至……

第八 生谷广说品（二）（终）

本品摘要偈颂说：

杀生及不与取与欲邪行

妄语与离间语

粗恶语杂秽语

种子与非时食

香与涂香

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.9 Tatiyaāmakadhaññapeyyālavagga 生谷中略三品 (SN 56.81-90, 1151-1160)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.9.1 Naccagītasutta 舞蹈唱诵 (SN 56.81, 1151)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Tatiyaāmakadhaññapeyyālavaggo

1. Naccagītasuttaṃ

1151. …Pe….

“Evameva kho, bhikkhave, appakā te sattā ye naccagītavāditavisūkadassanā paṭiviratā; atha kho eteva bahutarā sattā ye naccagītavāditavisūkadassanā appaṭiviratā. Taṃ kissa hetu…pe…. Paṭhamaṃ.

☸---------------------------------------------------------------------

第九 生谷广说品（三）

［八一］ 第一 歌舞观听

四 诸位比丘！就像这样，远离观看舞蹈、歌唱、音乐、戏剧表演的众生是少的，而不远离观看舞蹈、歌唱、音乐、戏剧表演的众生反而更多……乃至……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.9 Tatiyaāmakadhaññapeyyālavagga 生谷中略三品 (SN 56.81-90, 1151-1160)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.9.2 Uccāsayanasutta 高卧具 (SN 56.82, 1152)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Uccāsayanasuttaṃ

1152. …Pe… “evameva kho, bhikkhave, appakā te sattā ye uccāsayanamahāsayanā paṭiviratā; atha kho eteva bahutarā sattā ye uccāsayanamahāsayanā appaṭiviratā…pe…. Dutiyaṃ.

☸---------------------------------------------------------------------

［八二］ 第二 高广大床

四 诸位比丘！就像这样，远离（使用）高广大床的众生是少的，而不远离（使用）高广大床的众生反而更多……乃至……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.9.4 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.9 Tatiyaāmakadhaññapeyyālavagga 生谷中略三品 (SN 56.81-90, 1151-1160)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.9.3 Jātarūparajatasutta 金银 (SN 56.83, 1153)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Jātarūparajatasuttaṃ

金银经

☆ 十戒文“我受持禁领受金、银学处” ➾

金，为黄金。银，为货币、铜钱、木钱、胶钱等；

凡通用的货币，这两者都属于金银。

没有任何方式说：出家人接受金钱是可以的！

1153. …Pe…

[Atha kho bhagavā parittaṃ nakhasikhāyaṃ paṃsuṃ āropetvā bhikkhū āmantesi –

［一时间，世尊将少许尘土放在指甲尖上，对比丘们开示道：

“taṃ kiṃ maññatha, bhikkhave,

“诸位比丘！你们对此怎么想呢？

katamaṃ nu kho bahutaraṃ – yo vāyaṃ mayā paritto nakhasikhāyaṃ paṃsu āropito, ayaṃ vā mahāpathavī”ti?

我指甲尖上这少许尘土，和这整个大地的土相比，哪个更多呢？”

“Etadeva, bhante, bahutaraṃ, yadidaṃ – mahāpathavī;

“尊者！这大地的土更多；

appamattakāyaṃ bhagavatā paritto nakhasikhāyaṃ paṃsu āropito.

世尊指甲尖上那少许尘土是少的。

Saṅkhampi na upeti, upanidhampi na upeti, kalabhāgampi na upeti mahāpathaviṃ upanidhāya bhagavatā paritto nakhasikhāyaṃ paṃsu āropito”ti.]

世尊指甲尖上那少许尘土，与这大地的土相比，简直不算数、不成比例、连一小部分都算不上。”］

“evameva kho, bhikkhave, appakā te sattā ye jātarūparajatapaṭiggahaṇā paṭiviratā;

“诸位比丘！就像这样，远离收受金银的众生是少的；

atha kho eteva bahutarā sattā ye jātarūparajatapaṭiggahaṇā appaṭiviratā…pe….

而不远离收受金银的众生反而更多。”

[Taṃ kissa hetu?

［“这是什么原因呢？

Adiṭṭhattā bhikkhave, catunnaṃ ariyasaccānaṃ.

诸位比丘！是因为没有见到四圣谛的缘故。

Katamesaṃ catunnaṃ?

是哪四个（圣谛）呢？就是：

Dukkhassa ariyasaccassa,

❶ 苦圣谛；

dukkhasamudayassa ariyasaccassa,

❷ 苦之集（原因）圣谛；

dukkhanirodhassa ariyasaccassa,

❸ 苦之灭（止息）圣谛；

dukkhanirodhagāminiyā paṭipadāya ariyasaccassa”.

❹ 导向苦熄灭的道路之圣谛。

“Tasmātiha, bhikkhave,

因此，诸位比丘！

‘idaṃ dukkhan’ti yogo karaṇīyo,

对于‘这是苦’，应当努力修习！

‘ayaṃ dukkhasamudayo’ti yogo karaṇīyo,

对于‘这是苦之集（原因）’，应当努力修习！

‘ayaṃ dukkhanirodho’ti yogo karaṇīyo,

对于‘这是苦之灭（止息）’，应当努力修习！

‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. ]

对于‘这是导向苦熄灭的道路’，应当努力修习！”］

Tatiyaṃ.

金银经 ～生谷中略三品‧第三经终

～《谛相应‧生谷中略三品‧Jātarūparajatasutta 金银经》(SN 56.83, 1153)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.9.4 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.9 Tatiyaāmakadhaññapeyyālavagga 生谷中略三品 (SN 56.81-90, 1151-1160)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.9.4 Āmakadhaññasutta 谷物 (SN 56.84, 1154)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Āmakadhaññasuttaṃ

谷物经

1154. …Pe…

[Atha kho bhagavā parittaṃ nakhasikhāyaṃ paṃsuṃ āropetvā bhikkhū āmantesi –

［一时间，世尊将少许尘土放在指甲尖上，对比丘们开示道：

“taṃ kiṃ maññatha, bhikkhave,

“诸位比丘！你们对此怎么想呢？

katamaṃ nu kho bahutaraṃ – yo vāyaṃ mayā paritto nakhasikhāyaṃ paṃsu āropito, ayaṃ vā mahāpathavī”ti?

我指甲尖上这少许尘土，和这整个大地的土相比，哪个更多呢？”

“Etadeva, bhante, bahutaraṃ, yadidaṃ – mahāpathavī;

“尊者！这大地的土更多；

appamattakāyaṃ bhagavatā paritto nakhasikhāyaṃ paṃsu āropito.

世尊指甲尖上那少许尘土是少的。

Saṅkhampi na upeti, upanidhampi na upeti, kalabhāgampi na upeti mahāpathaviṃ upanidhāya bhagavatā paritto nakhasikhāyaṃ paṃsu āropito”ti.]

世尊指甲尖上那少许尘土，与这大地的土相比，简直不算数、不成比例、连一小部分都算不上。”］

“evameva kho, bhikkhave, appakā te sattā ye āmakadhaññapaṭiggahaṇā paṭiviratā;

“诸位比丘！就像这样，远离收受生谷（未煮熟的谷物）的众生是少的；

atha kho eteva bahutarā sattā ye āmakadhaññapaṭiggahaṇā appaṭiviratā…pe….

而不远离收受生谷的众生反而更多。”

[Taṃ kissa hetu?

［“这是什么原因呢？

Adiṭṭhattā bhikkhave, catunnaṃ ariyasaccānaṃ.

诸位比丘！是因为没有见到四圣谛的缘故。

Katamesaṃ catunnaṃ?

是哪四个（圣谛）呢？就是：

Dukkhassa ariyasaccassa,

❶ 苦圣谛；

dukkhasamudayassa ariyasaccassa,

❷ 苦之集（原因）圣谛；

dukkhanirodhassa ariyasaccassa,

❸ 苦之灭（止息）圣谛；

dukkhanirodhagāminiyā paṭipadāya ariyasaccassa”.

❹ 导向苦熄灭的道路之圣谛。

“Tasmātiha, bhikkhave,

因此，诸位比丘！

‘idaṃ dukkhan’ti yogo karaṇīyo,

对于‘这是苦’，应当努力修习！

‘ayaṃ dukkhasamudayo’ti yogo karaṇīyo,

对于‘这是苦之集（原因）’，应当努力修习！

‘ayaṃ dukkhanirodho’ti yogo karaṇīyo,

对于‘这是苦之灭（止息）’，应当努力修习！

‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. ]

对于‘这是导向苦熄灭的道路’，应当努力修习！”］

Catutthaṃ.

谷物经 ～生谷中略三品‧第四经终

～《谛相应‧生谷中略三品‧Āmakadhaññasutta 谷物经》(SN 56.84, 1154)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.9.4 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.9 Tatiyaāmakadhaññapeyyālavagga 生谷中略三品 (SN 56.81-90, 1151-1160)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.9.5 Āmakamaṃsasutta 肉 (SN 56.85, 1155)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Āmakamaṃsasuttaṃ

肉经

1155. …Pe…

[Atha kho bhagavā parittaṃ nakhasikhāyaṃ paṃsuṃ āropetvā bhikkhū āmantesi –

［一时间，世尊将少许尘土放在指甲尖上，对比丘们开示道：

“taṃ kiṃ maññatha, bhikkhave,

“诸位比丘！你们对此怎么想呢？

katamaṃ nu kho bahutaraṃ – yo vāyaṃ mayā paritto nakhasikhāyaṃ paṃsu āropito, ayaṃ vā mahāpathavī”ti?

我指甲尖上这少许尘土，和这整个大地的土相比，哪个更多呢？”

“Etadeva, bhante, bahutaraṃ, yadidaṃ – mahāpathavī;

“尊者！这大地的土更多；

appamattakāyaṃ bhagavatā paritto nakhasikhāyaṃ paṃsu āropito.

世尊指甲尖上那少许尘土是少的。

Saṅkhampi na upeti, upanidhampi na upeti, kalabhāgampi na upeti mahāpathaviṃ upanidhāya bhagavatā paritto nakhasikhāyaṃ paṃsu āropito”ti.]

世尊指甲尖上那少许尘土，与这大地的土相比，简直不算数、不成比例、连一小部分都算不上。”］

“evameva kho, bhikkhave, appakā te sattā ye āmakamaṃsapaṭiggahaṇā paṭiviratā;

“诸位比丘！就像这样，远离收受生肉（未煮熟的肉）的众生是少的；

atha kho eteva bahutarā sattā ye āmakamaṃsapaṭiggahaṇā appaṭiviratā…pe….

而不远离收受生肉的众生反而更多。”

[Taṃ kissa hetu?

［“这是什么原因呢？

Adiṭṭhattā bhikkhave, catunnaṃ ariyasaccānaṃ.

诸位比丘！是因为没有见到四圣谛的缘故。

Katamesaṃ catunnaṃ?

是哪四个（圣谛）呢？就是：

Dukkhassa ariyasaccassa,

❶ 苦圣谛；

dukkhasamudayassa ariyasaccassa,

❷ 苦之集（原因）圣谛；

dukkhanirodhassa ariyasaccassa,

❸ 苦之灭（止息）圣谛；

dukkhanirodhagāminiyā paṭipadāya ariyasaccassa”.

❹ 导向苦熄灭的道路之圣谛。

“Tasmātiha, bhikkhave,

因此，诸位比丘！

‘idaṃ dukkhan’ti yogo karaṇīyo,

对于‘这是苦’，应当努力修习！

‘ayaṃ dukkhasamudayo’ti yogo karaṇīyo,

对于‘这是苦之集（原因）’，应当努力修习！

‘ayaṃ dukkhanirodho’ti yogo karaṇīyo,

对于‘这是苦之灭（止息）’，应当努力修习！

‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. ]

对于‘这是导向苦熄灭的道路’，应当努力修习！”］

Pañcamaṃ.

肉经 ～生谷中略三品‧第五经终

～《谛相应‧生谷中略三品‧Āmakamaṃsasutta 肉经》(SN 56.85, 1155)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.9 Tatiyaāmakadhaññapeyyālavagga 生谷中略三品 (SN 56.81-90, 1151-1160)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.9.6 Kumārikasutta 童女 (SN 56.86, 1156)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Kumārikasuttaṃ

1156. …Pe… “evameva kho, bhikkhave, appakā te sattā ye itthikumārikapaṭiggahaṇā [itthikumārikāpaṭiggahaṇā (ka.)] paṭiviratā; atha kho eteva bahutarā sattā ye itthikumārikapaṭiggahaṇā appaṭiviratā…pe…. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

［八六］ 第六 妇女与童女

四 诸位比丘！就像这样，远离收受妇女、童女的众生是少的，而不远离收受妇女、童女的众生反而更多……乃至……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.9 Tatiyaāmakadhaññapeyyālavagga 生谷中略三品 (SN 56.81-90, 1151-1160)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.9.7 Dāsidāsasutta 婢 (SN 56.87, 1157)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Dāsidāsasuttaṃ

1157. …Pe… “evameva kho, bhikkhave, appakā te sattā ye dāsidāsapaṭiggahaṇā [dāsīdāsapaṭiggahaṇā (syā. kaṃ. pī.)] paṭiviratā; atha kho eteva bahutarā sattā ye dāsidāsapaṭiggahaṇā appaṭiviratā…pe…. Sattamaṃ.

☸---------------------------------------------------------------------

［八七］ 第七 奴婢

四 诸位比丘！就像这样，远离收受奴婢（男奴、女婢）的众生是少的，而不远离收受奴婢的众生反而更多……乃至……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.9 Tatiyaāmakadhaññapeyyālavagga 生谷中略三品 (SN 56.81-90, 1151-1160)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.9.8 Ajeḷakasutta 山羊、羊 (SN 56.88, 1158)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Ajeḷakasuttaṃ

1158. …Pe… “evameva kho, bhikkhave, appakā te sattā ye ajeḷakapaṭiggahaṇā paṭiviratā; atha kho eteva bahutarā sattā ye ajeḷakapaṭiggahaṇā appaṭiviratā…pe…. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

［八八］ 第八 山羊、绵羊

四 诸位比丘！就像这样，远离收受山羊、绵羊的众生是少的，而不远离收受山羊、绵羊的众生反而更多……乃至……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.9 Tatiyaāmakadhaññapeyyālavagga 生谷中略三品 (SN 56.81-90, 1151-1160)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.9.9 Kukkuṭasūkarasutta 鸡、豚 (SN 56.89, 1159)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Kukkuṭasūkarasuttaṃ

1159. …Pe… “evameva kho, bhikkhave, appakā te sattā ye kukkuṭasūkarapaṭiggahaṇā paṭiviratā; atha kho eteva bahutarā sattā ye kukkuṭasūkarapaṭiggahaṇā appaṭiviratā…pe…. Navamaṃ.

☸---------------------------------------------------------------------

［八九］ 第九 鸡、猪

四 诸位比丘！就像这样，远离收受鸡、猪的众生是少的，而不远离收受鸡、猪的众生反而更多……乃至……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.9 Tatiyaāmakadhaññapeyyālavagga 生谷中略三品 (SN 56.81-90, 1151-1160)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.9.10 Hatthigavassasutta 象 (SN 56.90, 1160)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Hatthigavassasuttaṃ

1160. …Pe… “evameva kho, bhikkhave, appakā te sattā ye hatthigavassavaḷavapaṭiggahaṇā [hatthigavassavaḷavāpaṭiggahaṇā (syā. kaṃ. pī. ka.)] paṭiviratā; atha kho eteva bahutarā sattā ye hatthigavassavaḷavapaṭiggahaṇā appaṭiviratā…pe…. Dasamaṃ.

Tatiyaāmakadhaññapeyyālavaggo navamo.

Tassuddānaṃ –

Naccaṃ sayanaṃ rajataṃ, dhaññaṃ maṃsaṃ kumārikā;

Dāsī ajeḷakañceva, kukkuṭasūkarahatthīti.

☸---------------------------------------------------------------------

［九］ 第十 象

四 比丘们！像这样，远离收受象、牛、马、母马的有情众生很少；然而，不远离收受象、牛、马、母马的有情众生反而更多……（省略）……

第九 生谷广说品（三）（终）

此中摄颂曰：

舞蹈和床铺、银钱

谷物、肉和少女

女仆和山羊、绵羊

鸡、猪以及象

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.10 Catutthaāmakadhaññapeyyālavagga 生谷中略四品 (SN 56.91-101, 1161-1171)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.10.1 Khettavatthusutta 田 (SN 56.91, 1161)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Catutthaāmakadhaññapeyyālavaggo

1. Khettavatthusuttaṃ

1161. …Pe… “evameva kho, bhikkhave, appakā te sattā ye khettavatthupaṭiggahaṇā paṭiviratā; atha kho eteva bahutarā sattā ye khettavatthupaṭiggahaṇā appaṭiviratā…pe…. Paṭhamaṃ.

☸---------------------------------------------------------------------

第一〇 生谷广说品（四）

［九一］ 第一 田

四 比丘们！像这样，远离收受田地房产的有情众生很少；然而，不远离收受田地房产的有情众生反而更多……（省略）……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.10 Catutthaāmakadhaññapeyyālavagga 生谷中略四品 (SN 56.91-101, 1161-1171)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.10.2 Kayavikkayasutta 买卖 (SN 56.92, 1162)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Kayavikkayasuttaṃ

1162. …Pe… “evameva kho, bhikkhave, appakā te sattā ye kayavikkayā paṭiviratā; atha kho eteva bahutarā sattā ye kayavikkayā appaṭiviratā…pe…. Dutiyaṃ.

☸---------------------------------------------------------------------

［九二］ 第二 买卖

四 比丘们！像这样，远离买卖交易的有情众生很少；然而，不远离买卖交易的有情众生反而更多……（省略）……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.10 Catutthaāmakadhaññapeyyālavagga 生谷中略四品 (SN 56.91-101, 1161-1171)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.10.3 Dūteyyasutta 差使 (SN 56.93, 1163)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Dūteyyasuttaṃ

1163. …Pe… “evameva kho, bhikkhave, appakā te sattā ye dūteyyapahinagamanānuyogā paṭiviratā; atha kho eteva bahutarā sattā ye dūteyyapahinagamanānuyogā appaṭiviratā…pe…. Tatiyaṃ.

☸---------------------------------------------------------------------

［九三］ 第三 使者

四 比丘们！像这样，远离充当信使和替人跑腿这类事务的有情众生很少；然而，不远离充当信使和替人跑腿这类事务的有情众生反而更多……（省略）……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.10 Catutthaāmakadhaññapeyyālavagga 生谷中略四品 (SN 56.91-101, 1161-1171)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.10.4 Tulākūṭasutta 假秤 (SN 56.94, 1164)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Tulākūṭasuttaṃ

1164. …Pe… “evameva kho, bhikkhave, appakā te sattā ye tulākūṭakaṃsakūṭamānakūṭā paṭiviratā; atha kho eteva bahutarā sattā ye tulākūṭakaṃsakūṭamānakūṭā appaṭiviratā…pe…. Catutthaṃ.

☸---------------------------------------------------------------------

［九四］ 第四 假秤

四 比丘们！像这样，远离使用假秤、假砝码、假量器的有情众生很少；然而，不远离使用假秤、假砝码、假量器的有情众生反而更多……（省略）……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.10 Catutthaāmakadhaññapeyyālavagga 生谷中略四品 (SN 56.91-101, 1161-1171)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.10.5 Ukkoṭanasutta 欺诈 (SN 56.95, 1165)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Ukkoṭanasuttaṃ

1165. …Pe… “evameva kho, bhikkhave, appakā te sattā ye ukkoṭanavañcananikatisāciyogā [ukkoṭanavañcananikatisāviyogā (syā. kaṃ. pī. ka.)] paṭiviratā; atha kho eteva bahutarā sattā ye ukkoṭanavañcananikatisāciyogā appaṭiviratā…pe…. Pañcamaṃ.

☸---------------------------------------------------------------------

［九五］ 第五 欺诈

四 比丘们！像这样，远离收受贿赂、欺骗、诈取、耍阴谋诡计的有情众生很少；然而，不远离收受贿赂、欺骗、诈取、耍阴谋诡计的有情众生反而更多……（省略）……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.10 Catutthaāmakadhaññapeyyālavagga 生谷中略四品 (SN 56.91-101, 1161-1171)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.10.6--11 Chedanādisutta 掠夺暴行 (SN 56.96-101, 1166-1171)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6-11. Chedanādisuttaṃ

1166-1171. …Pe… evameva kho, bhikkhave, appakā te sattā ye chedanavadhabandhanaviparāmosaālopasahasākārā [sāhasākārā (ka.)] paṭiviratā; atha kho eteva bahutarā sattā ye chedanavadhabandhanaviparāmosaālopasahasākārā appaṭiviratā. Taṃ kissa hetu? Adiṭṭhattā bhikkhave, catunnaṃ ariyasaccānaṃ. Katamesaṃ catunnaṃ? Dukkhassa ariyasaccassa…pe… dukkhanirodhagāminiyā paṭipadāya ariyasaccassa”.

“Tasmātiha, bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. Ekādasamaṃ.

Catutthaāmakadhaññapeyyālavaggo dasamo.

Tassuddānaṃ –

Khettaṃ kāyaṃ dūteyyañca, tulākūṭaṃ ukkoṭanaṃ;

Chedanaṃ vadhabandhanaṃ, viparālopaṃ sāhasanti.

☸---------------------------------------------------------------------

［九六～一〇一］ 第六～十一 掠夺暴行

四 “比丘们！像这样，远离砍杀、杀戮、捆绑、拦路抢劫、掠夺、暴行的有情众生很少；不远离砍杀、杀戮、捆绑、拦路抢劫、掠夺、暴行的有情众生反而更多……（省略）……

比丘们！这是因为没有见到四圣谛的缘故。是哪四个圣谛呢？

五 就是：苦圣谛、苦集圣谛、苦灭圣谛、导向苦灭的道圣谛。

六 因此，比丘们！对于‘这是苦’，应当努力修习！对于‘这是苦的集起’，应当努力修习！对于‘这是苦的寂灭’，应当努力修习！对于‘这是导向苦灭之道’，应当努力修习！”

此中摄颂曰：

田地与买卖 使者以及假秤

欺诈和砍杀 杀戮捆绑掠夺暴行

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.11 Pañcagatipeyyālavagga 五趣中略品 (SN 56.102-131, 1172-1201)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.11.1 Manussacutinirayasutta 五趣之一 (SN 56.102, 1172)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Pañcagatipeyyālavaggo

1. Manussacutinirayasuttaṃ

1172. Atha kho bhagavā parittaṃ nakhasikhāyaṃ paṃsuṃ āropetvā bhikkhū āmantesi – “taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho bahutaraṃ – yo vāyaṃ mayā paritto nakhasikhāyaṃ paṃsu āropito, ayaṃ vā mahāpathavī”ti? “Etadeva, bhante, bahutaraṃ, yadidaṃ – mahāpathavī; appamattakāyaṃ bhagavatā paritto nakhasikhāyaṃ paṃsu āropito. Saṅkhampi na upeti, upanidhampi na upeti, kalabhāgampi na upeti mahāpathaviṃ upanidhāya bhagavatā paritto nakhasikhāyaṃ paṃsu āropito”ti. Evameva kho, bhikkhave, appakā te sattā ye manussā cutā manussesu paccājāyanti; atha kho eteva bahutarā sattā ye manussā cutā niraye paccājāyanti…pe…. Paṭhamaṃ.

☸---------------------------------------------------------------------

［一〇二］ 第十三 五趣（一）

二 这时，世尊拿起少量灰尘放在指甲尖上，告诉比丘们说：

三 “比丘们！你们认为如何？我指甲尖上放的这少量灰尘，与这大地的土相比，哪个更多呢？”

“尊者！大地的土更多，世尊指甲尖上放的少量灰尘很少。与大地的土相比，世尊指甲尖上放的少量灰尘，算不上数量，算不上比较，连一小部分都算不上。”

四 “比丘们！像这样，从人间死去后，能再生于人间的有情众生很少；而从人间死去后，再生到地狱里的有情众生反而更多……（省略）……”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.9.5 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.11 Pañcagatipeyyālavagga 五趣中略品 (SN 56.102-131, 1172-1201)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.11.2 Manussacutitiracchānasutta 五趣之二 (SN 56.103, 1173)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Manussacutitiracchānasuttaṃ

五趣之二经

1173. …Pe…

[Atha kho bhagavā parittaṃ nakhasikhāyaṃ paṃsuṃ āropetvā bhikkhū āmantesi –

［这时，世尊拿起少量灰尘放在指甲尖上，展示给比丘们说：

“taṃ kiṃ maññatha, bhikkhave,

“比丘们！你们对此怎么想呢？

katamaṃ nu kho bahutaraṃ – yo vāyaṃ mayā paritto nakhasikhāyaṃ paṃsu āropito, ayaṃ vā mahāpathavī”ti?

我指甲尖上展示的少量灰尘，与这大地的土相比，哪个更多呢？”

“Etadeva, bhante, bahutaraṃ, yadidaṃ – mahāpathavī;

“尊者！这大地的土更多；
appamattakāyaṃ bhagavatā paritto nakhasikhāyaṃ paṃsu āropito.

世尊指甲尖上展示的少量灰尘很少。

Saṅkhampi na upeti, upanidhampi na upeti, kalabhāgampi na upeti mahāpathaviṃ upanidhāya bhagavatā paritto nakhasikhāyaṃ paṃsu āropito”ti.]

世尊指甲尖上展示的少量灰尘，与这大地的土相比，算不上数量，算不上比较，连一小部分都算不上。”］

“evameva kho, bhikkhave, appakā te sattā ye manussā cutā manussesu paccājāyanti;

“比丘们！像这样，从人间死去后，能再生于人间的有情众生很少；
atha kho eteva bahutarā sattā ye manussā cutā tiracchānayoniyā paccājāyanti…pe….

然而，从人间死去后，再生到畜生道的有情众生反而更多。”

[Taṃ kissa hetu?

［“这是什么缘故呢？

Adiṭṭhattā bhikkhave, catunnaṃ ariyasaccānaṃ.

比丘们！是因为没有见到四圣谛的缘故。

Katamesaṃ catunnaṃ?

是哪四个（圣谛）呢？就是：

Dukkhassa ariyasaccassa,

❶ 苦圣谛；
dukkhasamudayassa ariyasaccassa,

❷ 苦的集起圣谛；
dukkhanirodhassa ariyasaccassa,

❸ 苦的寂灭圣谛；
dukkhanirodhagāminiyā paṭipadāya ariyasaccassa”.

❹ 导向苦灭的道迹圣谛。

“Tasmātiha, bhikkhave,

因此，比丘们！

‘idaṃ dukkhan’ti yogo karaṇīyo,

对于‘这是苦’，应当努力修习！

‘ayaṃ dukkhasamudayo’ti yogo karaṇīyo,

对于‘这是苦的集起’，应当努力修习！

‘ayaṃ dukkhanirodho’ti yogo karaṇīyo,

对于‘这是苦的寂灭’，应当努力修习！

‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. ]

对于‘这是导向苦灭的道迹’，应当努力修习！”］

Dutiyaṃ.

五趣之二经 ～五趣中略品‧第二经终

～《谛相应‧五趣中略品‧Manussacutitiracchānasutta 五趣之二经》(SN 56.103, 1173)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.11 Pañcagatipeyyālavagga 五趣中略品 (SN 56.102-131, 1172-1201)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.11.3 Manussacutipettivisayasutta 五趣之三 (SN 56.104, 1174)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Manussacutipettivisayasuttaṃ

1174. …Pe… “evameva kho, bhikkhave, appakā te sattā ye manussā cutā manussesu paccājāyanti; atha kho eteva bahutarā sattā ye manussā cutā pettivisaye paccājāyanti…pe…. Tatiyaṃ.

☸---------------------------------------------------------------------

［一〇四］ 第十四 五趣（三）

四 比丘们！像这样，从人间死去后，能再生于人间的有情众生很少；而从人间死去后，再生到饿鬼道的有情众生反而更多……（省略）……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.11 Pañcagatipeyyālavagga 五趣中略品 (SN 56.102-131, 1172-1201)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.11.4--6 Manussacutidevanirayādisutta 五趣之四～六 (SN 56.105-107, 1175-1177)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4-5-6. Manussacutidevanirayādisuttaṃ

1175-1177. …Pe… “evameva kho, bhikkhave, appakā te sattā ye manussā cutā devesu paccājāyanti; atha kho eteva bahutarā sattā ye manussā cutā niraye paccājāyanti…pe… tiracchānayoniyā paccājāyanti…pe… pettivisaye paccājāyanti…pe…. Chaṭṭhaṃ.

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［一〇五～一〇七］ 第十五～十七 五趣（四～六）

四 比丘们！像这样，从人间死去后，能再生到天界（诸天）的有情众生很少；然而，从人间死去后，再生到地狱里……再生到畜生道……再生到饿鬼道的有情众生反而更多……（省略）……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.11 Pañcagatipeyyālavagga 五趣中略品 (SN 56.102-131, 1172-1201)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.11.7--9 Devacutinirayādisutta 五趣之七～九 (SN 56.108-110, 1178-1180)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7-9. Devacutinirayādisuttaṃ

1178-1180. …Pe… “evameva kho, bhikkhave, appakā te sattā ye devā cutā devesu paccājāyanti; atha kho eteva bahutarā sattā ye devā cutā niraye paccājāyanti…pe… tiracchānayoniyā paccājāyanti…pe… pettivisaye paccājāyanti…pe…. Navamaṃ.

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［一〇八～一一〇］ 第十八～二十 五趣（七～九）

四 比丘们！像这样，从天界（诸天）死去后，能再生于天界（诸天）的有情众生很少；然而，从天界（诸天）死去后，再生到地狱里……再生到畜生道……再生到饿鬼道的有情众生反而更多……（省略）……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.11 Pañcagatipeyyālavagga 五趣中略品 (SN 56.102-131, 1172-1201)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.11.10--12 Devamanussanirayādisutta 五趣之十～一二 (SN 56.111-113, 1181-1183)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10-12. Devamanussanirayādisuttaṃ

1181-1183. …Pe… “evameva kho, bhikkhave, appakā te sattā ye devā cutā manussesu paccājāyanti; atha kho eteva bahutarā sattā ye devā cutā niraye paccājāyanti…pe… tiracchānayoniyā paccājāyanti…pe… pettivisaye paccājāyanti…pe…. Dvādasamaṃ.

☸---------------------------------------------------------------------

［一一一～一一三］ 第二十一～二十三 五趣（一〇～一二）

四 比丘们！像这样，从天界（诸天）死去后，能再生于人间的有情众生很少；然而，从天界（诸天）死去后，再生到地狱里……再生到畜生道……再生到饿鬼道的有情众生反而更多……（省略）……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.11 Pañcagatipeyyālavagga 五趣中略品 (SN 56.102-131, 1172-1201)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.11.13--15 Nirayamanussanirayādisutta 五趣之一三～一五 (SN 56.114-116, 1184-1186)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

13-15. Nirayamanussanirayādisuttaṃ

1184-1186. …Pe… “evameva kho, bhikkhave, appakā te sattā ye nirayā cutā manussesu paccājāyanti; atha kho eteva bahutarā sattā ye nirayā cutā niraye paccājāyanti…pe… tiracchānayoniyā paccājāyanti…pe… pettivisaye paccājāyanti…pe…. Pannarasamaṃ.

☸---------------------------------------------------------------------

［一一四～一一六］ 第二十四～第二十六 五趣（一三～一五）

四 比丘们！像这样，从地狱死去后，能再生于人间的有情众生很少；然而，从地狱死去后，再生到地狱里……再生到畜生道……再生到饿鬼道的有情众生反而更多……（省略）……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.11 Pañcagatipeyyālavagga 五趣中略品 (SN 56.102-131, 1172-1201)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.11.16--18 Nirayadevanirayādisutta 五趣之一六～一八 (SN 56.117-119, 1187-1189)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

16-18. Nirayadevanirayādisuttaṃ

1187-1189. …Pe… “evameva kho, bhikkhave, appakā te sattā ye nirayā cutā devesu paccājāyanti; atha kho eteva bahutarā sattā ye nirayā cutā niraye paccājāyanti…pe… tiracchānayoniyā paccājāyanti…pe… pettivisaye paccājāyanti…pe…. Aṭṭhārasamaṃ.

☸---------------------------------------------------------------------

［一一七～一一九］ 第二十七～二十九 五趣（一六～一八）

四 比丘们！像这样，从地狱死去后，能再生到天界（诸天）的有情众生很少；然而，从地狱死去后，再生到地狱里……再生到畜生道……再生到饿鬼道的有情众生反而更多……（省略）……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.11 Pañcagatipeyyālavagga 五趣中略品 (SN 56.102-131, 1172-1201)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.11.19--21 Tiracchānamanussanirayādisutta 五趣之一九～二一 (SN 56.120-122, 1190-1192)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

19-21. Tiracchānamanussanirayādisuttaṃ

1190-1192. …Pe… “evameva kho, bhikkhave, appakā te sattā ye tiracchānayoniyā cutā manussesu paccājāyanti; atha kho eteva bahutarā sattā ye tiracchānayoniyā cutā niraye paccājāyanti…pe… tiracchānayoniyā paccājāyanti…pe… pettivisaye paccājāyanti…pe…. Ekavīsatimaṃ.

☸---------------------------------------------------------------------

［一二〇～一二二］ 第三十～三十二 五趣（一九～二一）

四 比丘们！像这样，从畜生道死去后，能再生于人间的有情众生很少；然而，从畜生道死去后，再生到地狱里……再生到畜生道……再生到饿鬼道的有情众生反而更多……（省略）……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.11 Pañcagatipeyyālavagga 五趣中略品 (SN 56.102-131, 1172-1201)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.11.22--24 Tiracchānadevanirayādisutta 五趣之二二～二四 (SN 56.123-125, 1193-1195)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

22-24. Tiracchānadevanirayādisuttaṃ

1193-1195. …Pe… “evameva kho, bhikkhave, appakā te sattā ye tiracchānayoniyā cutā devesu paccājāyanti; atha kho eteva bahutarā sattā ye tiracchānayoniyā cutā niraye paccājāyanti…pe… tiracchānayoniyā paccājāyanti…pe… pettivisaye paccājāyanti…pe…. Catuvīsatimaṃ.

☸---------------------------------------------------------------------

［一二三～一二五］ 第三十三～三十五 五趣（二二～二四）

四 比丘们！像这样，从畜生道死去后，能再生到天界（诸天）的有情众生很少；然而，从畜生道死去后，再生到地狱里……再生到畜生道……再生到饿鬼道的有情众生反而更多……（省略）……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.11 Pañcagatipeyyālavagga 五趣中略品 (SN 56.102-131, 1172-1201)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.11.25--27 Pettimanussanirayādisutta 五趣之二五～二七 (SN 56.126-128, 1196-1198)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

25-27. Pettimanussanirayādisuttaṃ

1196-1198. …Pe… “evameva kho, bhikkhave, appakā te sattā ye pettivisayā cutā manussesu paccājāyanti; atha kho eteva bahutarā sattā ye pettivisayā cutā niraye paccājāyanti…pe… tiracchānayoniyā paccājāyanti…pe… pettivisaye paccājāyanti…pe…. Sattavīsatimaṃ.

☸---------------------------------------------------------------------

［一二六～一二八］ 第三十六～三十八 五趣（二五～二七）

四 比丘们！像这样，从饿鬼道死去后，能再生于人间的有情众生很少；然而，从饿鬼道死去后，再生到地狱里……再生到畜生道……再生到饿鬼道的有情众生反而更多……（省略）……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.11 Pañcagatipeyyālavagga 五趣中略品 (SN 56.102-131, 1172-1201)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.11.28--29 Pettidevanirayādisutta 五趣之二八～二九 (SN 56.129-130, 1199-1200)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

28-29. Pettidevanirayādisuttaṃ

1199-1200. …Pe… “evameva kho, bhikkhave, appakā te sattā ye pettivisayā cutā devesu paccājāyanti; atha kho eteva bahutarā sattā ye pettivisayā cutā niraye paccājāyanti…pe… evameva kho, bhikkhave, appakā te sattā ye pettivisayā cutā devesu paccājāyanti; atha kho eteva bahutarā sattā ye pettivisayā cutā tiracchānayoniyā paccājāyanti…pe…. Ekūnatiṃsatimaṃ.

☸---------------------------------------------------------------------

［一二九］ 第三十九 五趣（二八）。

四 比丘们！像这样，从饿鬼道死去后，能再生到天界（诸天）的有情众生很少；然而，从饿鬼道死去后，再生到地狱里的有情众生反而更多……（省略）……

［一三〇］ 第四十 五趣（二九）

四 比丘们！像这样，从饿鬼道死去后，能再生到天界（诸天）的有情众生很少；然而，从饿鬼道死去后，再生到畜生道的有情众生反而更多……（省略）……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.9.5 心 法师 修订】

【佛历 2555.7.5 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【3】Saṃyuttanikāya 相应部经典 (SN 1-56, 2854)/《5》Mahāvaggasaṃyuttapāḷi 大篇 (SN 45-56, 1-1201)/12. Saccasaṃyutta 谛相应 (SN 56, 1071-1201)/12.11 Pañcagatipeyyālavagga 五趣中略品 (SN 56.102-131, 1172-1201)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.11.30 Pettidevapettivisayasutta 五趣之三十 (SN 56.131, 1201)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

30. Pettidevapettivisayasuttaṃ

五趣之三十经

1201. …Pe…

[Atha kho bhagavā parittaṃ nakhasikhāyaṃ paṃsuṃ āropetvā bhikkhū āmantesi –

［这时，世尊拿起少量灰尘放在指甲尖上，展示给比丘们说：

“taṃ kiṃ maññatha, bhikkhave,

“比丘们！你们对此怎么想呢？

katamaṃ nu kho bahutaraṃ – yo vāyaṃ mayā paritto nakhasikhāyaṃ paṃsu āropito, ayaṃ vā mahāpathavī”ti?

我指甲尖上展示的少量灰尘，与这大地的土相比，哪个更多呢？”

“Etadeva, bhante, bahutaraṃ, yadidaṃ – mahāpathavī;

“尊者！这大地的土更多；
appamattakāyaṃ bhagavatā paritto nakhasikhāyaṃ paṃsu āropito.

世尊指甲尖上展示的少量灰尘很少。

Saṅkhampi na upeti, upanidhampi na upeti, kalabhāgampi na upeti mahāpathaviṃ upanidhāya bhagavatā paritto nakhasikhāyaṃ paṃsu āropito”ti.]

世尊指甲尖上展示的少量灰尘，与这大地的土相比，算不上数量，算不上比较，连一小部分都算不上。”］

“evameva kho, bhikkhave, appakā te sattā ye pettivisayā cutā devesu paccājāyanti;

“比丘们！像这样，从饿鬼道死去后，能再生到天界（诸天）的有情众生很少；
atha kho eteva bahutarā sattā ye pettivisayā cutā pettivisaye paccājāyanti.

然而，从饿鬼道死去后，再生到饿鬼道的有情众生反而更多。”

Taṃ kissa hetu?

“这是什么缘故呢？

Adiṭṭhattā bhikkhave, catunnaṃ ariyasaccānaṃ.

比丘们！是因为没有见到四圣谛的缘故。

Katamesaṃ catunnaṃ?

是哪四个（圣谛）呢？就是：

Dukkhassa ariyasaccassa,

❶ 苦圣谛；
dukkhasamudayassa ariyasaccassa,

❷ 苦的集起圣谛；
dukkhanirodhassa ariyasaccassa,

❸ 苦的寂灭圣谛；
dukkhanirodhagāminiyā paṭipadāya ariyasaccassa”.

❹ 导向苦灭的道迹圣谛。

“Tasmātiha, bhikkhave,

因此，比丘们！

‘idaṃ dukkhan’ti yogo karaṇīyo,

对于‘这是苦’，应当努力修习！

‘ayaṃ dukkhasamudayo’ti yogo karaṇīyo,

对于‘这是苦的集起’，应当努力修习！

‘ayaṃ dukkhanirodho’ti yogo karaṇīyo,

对于‘这是苦的寂灭’，应当努力修习！

‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti.

对于‘这是导向苦灭的道迹’，应当努力修习！”

Idamavoca bhagavā.

世尊说完此番话后。

Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

那些比丘心满意足，欢喜地信受了世尊所说的话！

Tiṃsatimaṃ.

五趣之三十经 ～五趣中略品‧第三十经终

～《谛相应‧五趣中略品‧Pettidevapettivisayasutta 五趣之三十经》(SN 56.131, 1201)

Pañcagatipeyyālavaggo ekādasamo.

五趣中略品 ～谛相应‧第十一品终

Tassuddānaṃ –

此品（三十经）摄颂曰：

Manussato cutā chāpi,

（一）五趣之一、

（二）五趣之二、

（三）五趣之三、

（四）五趣之四～六、

devā cutā nirayato;

（五）五趣之七～九、

（六）五趣之十～一二、

（七）五趣之一三～一五、

（八）五趣之一六～一八、

Tiracchānapettivisayā,

（九）五趣之一九～二一、

（十）五趣之二二～二四、

（十一）五趣之二五～二七、

（十二）五趣之二八～二九、

（十三）五趣之三十。

tiṃsamatto gativaggoti.

此品三十经全部结束。

Saccasaṃyuttaṃ dvādasamaṃ.

谛相应 ～大篇‧第十二相应终

Mahāvaggo pañcamo.

大篇 ～相应部经典‧第五篇

Tassuddānaṃ –

本篇（十二相应）摄颂曰：

Maggabojjhaṅgaṃ satiyā,

（一）道相应、（二）觉支相应、（三）念住相应、

indriyaṃ sammappadhānaṃ;

（四）根相应、（五）正勤相应、

Baliddhipādānuruddhā,

（六）力相应、（七）神足相应、（八）阿那律相应、

jhānānāpānasaṃyutaṃ;

（九）静虑相应、（十）入出息相应、

Sotāpatti saccañcāti,

（十一）预流相应、（十二）谛相应。

mahāvaggoti vuccatīti.

此（十二相应）被称为大篇。

Mahāvaggasaṃyuttapāḷi niṭṭhitā.

相应部经典‧大篇终

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 1.1-50)/1.1 Rūpādivagga 色等品 (AN 1.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.1 女人的形色 (AN 1.1)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

Namo tassa bhagavato arahato sammāsambuddhassa

Aṅguttaranikāyo《增支部经典》

Ekakanipātapāḷi

1. Rūpādivaggo

1. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Nāhaṃ, bhikkhave, aññaṃ ekarūpampi samanupassāmi yaṃ evaṃ purisassa cittaṃ pariyādāya tiṭṭhati yathayidaṃ, bhikkhave, itthirūpaṃ. Itthirūpaṃ, bhikkhave, purisassa cittaṃ pariyādāya tiṭṭhatī”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

增 支 部 经 典

皈命彼世尊 应供等觉者

一 集

第一 色等品

一 如是我闻。一时，世尊住在舍卫城祇陀林给孤独园。

在那里，世尊召唤比丘们：“比丘们！” 那些比丘回应世尊：“尊者！” 世尊这样说：

“比丘们！我没有见过任何其他一种色（形色），能像女人的形色那样，如此占据男人的心。比丘们！女人的形色，占据着男人的心。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 1.1-50)/1.1 Rūpādivagga 色等品 (AN 1.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.2 女人的声音 (AN 1.2)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. “Nāhaṃ, bhikkhave, aññaṃ ekasaddampi samanupassāmi yaṃ evaṃ purisassa cittaṃ pariyādāya tiṭṭhati yathayidaṃ, bhikkhave, itthisaddo. Itthisaddo, bhikkhave, purisassa cittaṃ pariyādāya tiṭṭhatī”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

二 “比丘们！我没有见过任何其他一种声音，能像女人的声音那样，如此占据男人的心。比丘们！女人的声音，占据着男人的心。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 1.1-50)/1.1 Rūpādivagga 色等品 (AN 1.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.3 女人的气味 (AN 1.3)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. “Nāhaṃ, bhikkhave, aññaṃ ekagandhampi samanupassāmi yaṃ evaṃ purisassa cittaṃ pariyādāya tiṭṭhati yathayidaṃ, bhikkhave, itthigandho. Itthigandho, bhikkhave, purisassa cittaṃ pariyādāya tiṭṭhatī”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

三 “比丘们！我没有见过任何其他一种气味，能像女人的气味那样，如此占据男人的心。比丘们！女人的气味，占据着男人的心。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 1.1-50)/1.1 Rūpādivagga 色等品 (AN 1.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.4 女人的滋味 (AN 1.4)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. “Nāhaṃ, bhikkhave, aññaṃ ekarasampi samanupassāmi yaṃ evaṃ purisassa cittaṃ pariyādāya tiṭṭhati yathayidaṃ, bhikkhave, itthiraso. Itthiraso, bhikkhave, purisassa cittaṃ pariyādāya tiṭṭhatī”ti. Catutthaṃ.

☸---------------------------------------------------------------------

四 “比丘们！我没有见过任何其他一种滋味，能像女人的滋味那样，如此占据男人的心。比丘们！女人的滋味，占据着男人的心。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 1.1-50)/1.1 Rūpādivagga 色等品 (AN 1.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.5 女人的触觉 (AN 1.5)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. “Nāhaṃ, bhikkhave, aññaṃ ekaphoṭṭhabbampi samanupassāmi yaṃ evaṃ purisassa cittaṃ pariyādāya tiṭṭhati yathayidaṃ, bhikkhave, itthiphoṭṭhabbo. Itthiphoṭṭhabbo, bhikkhave, purisassa cittaṃ pariyādāya tiṭṭhatī”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

五 “比丘们！我没有见过任何其他一种触觉（对象），能像女人的触觉（对象）那样，如此占据男人的心。比丘们！女人的触觉（对象），占据着男人的心。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 1.1-50)/1.1 Rūpādivagga 色等品 (AN 1.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.6 男人的形色 (AN 1.6)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. “Nāhaṃ, bhikkhave, aññaṃ ekarūpampi samanupassāmi yaṃ evaṃ itthiyā cittaṃ pariyādāya tiṭṭhati yathayidaṃ, bhikkhave, purisarūpaṃ. Purisarūpaṃ, bhikkhave, itthiyā cittaṃ pariyādāya tiṭṭhatī”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

六 “比丘们！我没有见过任何其他一种形色，能像男人的形色那样，如此占据女人的心。比丘们！男人的形色，占据着女人的心。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 1.1-50)/1.1 Rūpādivagga 色等品 (AN 1.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.7 男人的声音 (AN 1.7)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. “Nāhaṃ, bhikkhave, aññaṃ ekasaddampi samanupassāmi yaṃ evaṃ itthiyā cittaṃ pariyādāya tiṭṭhati yathayidaṃ, bhikkhave, purisasaddo. Purisasaddo, bhikkhave, itthiyā cittaṃ pariyādāya tiṭṭhatī”ti. Sattamaṃ.

☸---------------------------------------------------------------------

七 “比丘们！我没有见过任何其他一种声音，能像男人的声音那样，如此占据女人的心。比丘们！男人的声音，占据着女人的心。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 1.1-50)/1.1 Rūpādivagga 色等品 (AN 1.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.8 男人的气味 (AN 1.8)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. “Nāhaṃ, bhikkhave, aññaṃ ekagandhampi samanupassāmi yaṃ evaṃ itthiyā cittaṃ pariyādāya tiṭṭhati yathayidaṃ, bhikkhave, purisagandho. Purisagandho, bhikkhave, itthiyā cittaṃ pariyādāya tiṭṭhatī”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

八 “比丘们！我没有见过任何其他一种气味，能像男人的气味那样，如此占据女人的心。比丘们！男人的气味，占据着女人的心。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 1.1-50)/1.1 Rūpādivagga 色等品 (AN 1.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.9 男子之味 (AN 1.9)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. “Nāhaṃ, bhikkhave, aññaṃ ekarasampi samanupassāmi yaṃ evaṃ itthiyā cittaṃ pariyādāya tiṭṭhati yathayidaṃ, bhikkhave, purisaraso. Purisaraso, bhikkhave, itthiyā cittaṃ pariyādāya tiṭṭhatī”ti. Navamaṃ.

☸---------------------------------------------------------------------

九 诸比丘！我没有发现任何一种其他的味道，像男子的味道那样，如此地支配着女人的心。

诸比丘！男子的味道，支配着女人的心。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 1.1-50)/1.1 Rūpādivagga 色等品 (AN 1.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.10 男子之触 (AN 1.10)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. “Nāhaṃ, bhikkhave, aññaṃ ekaphoṭṭhabbampi samanupassāmi yaṃ evaṃ itthiyā cittaṃ pariyādāya tiṭṭhati yathayidaṃ, bhikkhave, purisaphoṭṭhabbo. Purisaphoṭṭhabbo, bhikkhave, itthiyā cittaṃ pariyādāya tiṭṭhatī”ti. Dasamaṃ.

Rūpādivaggo paṭhamo.

☸---------------------------------------------------------------------

十 诸比丘！我没有发现任何一种其他的触觉，像男子的触觉那样，如此地支配着女人的心。

诸比丘！男子的触觉，支配着女人的心。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.3.20 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 1.1-50)/1.2 Nīvaraṇappahānavagga 断盖品 (AN 1.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.1 净相 (AN 1.11)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Nīvaraṇappahānavaggo

断盖品

《净相经》

11. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi

（那时，世尊说：）

“诸比丘！我没有发现任何一个单一的法——
yena anuppanno vā kāmacchando uppajjati

通过它，未生起的感官欲乐会生起；
uppanno vā kāmacchando bhiyyobhāvāya vepullāya saṃvattati

或者已生起的感官欲乐会增长、扩大。

yathayidaṃ, bhikkhave, subhanimittaṃ.

诸比丘！那就是这净相（美丽的相）！

Subhanimittaṃ, bhikkhave, ayoniso manasi karoto

诸比丘！对净相（美丽的相）不如理作意者——
anuppanno ceva kāmacchando uppajjati

未生起的感官欲乐会因此生起；
uppanno ca kāmacchando bhiyyobhāvāya vepullāya saṃvattatī”ti.

已生起的感官欲乐会因此增长、扩大。”

Paṭhamaṃ.

净相经 ～断盖品‧第一经终

～《增支部经典‧一集‧初五十经篇‧断盖品‧净相经》(AN 1.11)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 1.1-50)/1.2 Nīvaraṇappahānavagga 断盖品 (AN 1.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.2 瞋恚相 (AN 1.12)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

12. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppanno vā byāpādo uppajjati uppanno vā byāpādo bhiyyobhāvāya vepullāya saṃvattati yathayidaṃ, bhikkhave, paṭighanimittaṃ. Paṭighanimittaṃ, bhikkhave, ayoniso manasi karoto anuppanno ceva byāpādo uppajjati uppanno ca byāpādo bhiyyobhāvāya vepullāya saṃvattatī”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

二 诸比丘！我没有发现任何一个其他的法，通过它，未生起的瞋恚会生起，或者已生起的瞋恚会增长、扩大。诸比丘！那就是这瞋恚相（厌恶之相）。

诸比丘！对瞋恚相（厌恶之相）不如理作意者，未生起的瞋恚会因此生起，已生起的瞋恚会因此增长、扩大。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 1.1-50)/1.2 Nīvaraṇappahānavagga 断盖品 (AN 1.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.3 心昧劣性 (AN 1.13)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

13. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannaṃ vā thinamiddhaṃ [thīnamiddhaṃ (sī. syā. kaṃ. pī.)] uppajjati uppannaṃ vā thinamiddhaṃ bhiyyobhāvāya vepullāya saṃvattati yathayidaṃ, bhikkhave, arati tandī [tandi (ka.)] vijambhitā [vijambhikā (sī. syā. kaṃ. pī.)] bhattasammado cetaso ca līnattaṃ. Līnacittassa, bhikkhave, anuppannañceva thinamiddhaṃ uppajjati uppannañca thinamiddhaṃ bhiyyobhāvāya vepullāya saṃvattatī”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

三 诸比丘！我没有发现任何一个其他的法，通过它，未生起的昏沉睡眠[thīnamiddhaṃ]会生起，或者已生起的昏沉睡眠会增长、扩大。诸比丘！那就是这不乐(arati)、倦怠(tandī)、呵欠(vijambhitā)、食后昏沉(bhattasammado)以及心的低沉(cetaso ca līnattaṃ)。

诸比丘！对于心低沉者(Līnacittassa)，未生起的昏沉睡眠会因此生起，已生起的昏沉睡眠会因此增长、扩大。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 1.1-50)/1.2 Nīvaraṇappahānavagga 断盖品 (AN 1.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.4 心不寂静 (AN 1.14)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

14. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannaṃ vā uddhaccakukkuccaṃ uppajjati uppannaṃ vā uddhaccakukkuccaṃ bhiyyobhāvāya vepullāya saṃvattati yathayidaṃ, bhikkhave, cetaso avūpasamo. Avūpasantacittassa, bhikkhave, anuppannañceva uddhaccakukkuccaṃ uppajjati uppannañca uddhaccakukkuccaṃ bhiyyobhāvāya vepullāya saṃvattatī”ti. Catutthaṃ.

☸---------------------------------------------------------------------

四 诸比丘！我没有发现任何一个其他的法，通过它，未生起的掉举追悔[uddhaccakukkuccaṃ]会生起，或者已生起的掉举追悔会增长、扩大。诸比丘！那就是这心的不宁静(cetaso avūpasamo)。

诸比丘！对于心不宁静者(Avūpasantacittassa)，未生起的掉举追悔会因此生起，已生起的掉举追悔会因此增长、扩大。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 1.1-50)/1.2 Nīvaraṇappahānavagga 断盖品 (AN 1.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.5 不如理作意 (AN 1.15)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

15. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā vicikicchā uppajjati uppannā vā vicikicchā bhiyyobhāvāya vepullāya saṃvattati yathayidaṃ, bhikkhave, ayonisomanasikāro. Ayoniso, bhikkhave, manasi karoto anuppannā ceva vicikicchā uppajjati uppannā ca vicikicchā bhiyyobhāvāya vepullāya saṃvattatī”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

五 诸比丘！我没有发现任何一个其他的法，通过它，未生起的疑[vicikicchā]会生起，或者已生起的疑会增长、扩大。诸比丘！那就是这不如理作意(ayonisomanasikāro)。

诸比丘！不如理作意者，未生起的疑会因此生起，已生起的疑会因此增长、扩大。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.3.20 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 1.1-50)/1.2 Nīvaraṇappahānavagga 断盖品 (AN 1.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.6 不净相 (AN 1.16)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

《不净相经》

16. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi

（那时，世尊说：）

“诸比丘！我没有发现任何一个单一的法——
yena anuppanno vā kāmacchando nuppajjati

通过它，未生起的感官欲乐不会生起；
uppanno vā kāmacchando pahīyati

或者已生起的感官欲乐会被舍断。

yathayidaṃ, bhikkhave, asubhanimittaṃ.

诸比丘！那就是这不净相（不吸引人的相）！

Asubhanimittaṃ, bhikkhave, yoniso manasi karoto

诸比丘！对不净相（不吸引人的相）如理作意者——
anuppanno ceva kāmacchando nuppajjati

未生起的感官欲乐不会因此生起；
uppanno ca kāmacchando pahīyatī”ti.

已生起的感官欲乐会因此被舍断。”

Chaṭṭhaṃ.

不净相经 ～断盖品‧第六经终

～《增支部经典‧一集‧初五十经篇‧断盖品‧不净相经》(AN 1.16)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 1.1-50)/1.2 Nīvaraṇappahānavagga 断盖品 (AN 1.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.7 慈心解脱 (AN 1.17)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

17. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppanno vā byāpādo nuppajjati uppanno vā byāpādo pahīyati yathayidaṃ, bhikkhave, mettā cetovimutti. Mettaṃ, bhikkhave, cetovimuttiṃ yoniso manasi karoto anuppanno ceva byāpādo nuppajjati uppanno ca byāpādo pahīyatī”ti. Sattamaṃ.

☸---------------------------------------------------------------------

七 诸比丘！我没有发现任何一个其他的法，通过它，未生起的瞋恚不会生起，或者已生起的瞋恚会被舍断。诸比丘！那就是这慈心解脱(mettā cetovimutti)。

诸比丘！对慈心解脱如理作意者，未生起的瞋恚不会因此生起，已生起的瞋恚会因此被舍断。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 1.1-50)/1.2 Nīvaraṇappahānavagga 断盖品 (AN 1.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.8 发勤精进 (AN 1.18)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

18. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannaṃ vā thinamiddhaṃ nuppajjati uppannaṃ vā thinamiddhaṃ pahīyati yathayidaṃ, bhikkhave, ārambhadhātu nikkamadhātu parakkamadhātu. Āraddhavīriyassa, bhikkhave, anuppannañceva thinamiddhaṃ nuppajjati uppannañca thinamiddhaṃ pahīyatī”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

八 诸比丘！我没有发现任何一个其他的法，通过它，未生起的昏沉睡眠不会生起，或者已生起的昏沉睡眠会被舍断。诸比丘！那就是这发起(ārambhadhātu)、出离(nikkamadhātu)、勇猛(parakkamadhātu)之界。

诸比丘！对于已发起精进者(Āraddhavīriyassa)，未生起的昏沉睡眠不会因此生起，已生起的昏沉睡眠会因此被舍断。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 1.1-50)/1.2 Nīvaraṇappahānavagga 断盖品 (AN 1.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.9 心寂静 (AN 1.19)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

19. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannaṃ vā uddhaccakukkuccaṃ nuppajjati uppannaṃ vā uddhaccakukkuccaṃ pahīyati yathayidaṃ, bhikkhave, cetaso vūpasamo. Vūpasantacittassa, bhikkhave, anuppannañceva uddhaccakukkuccaṃ nuppajjati uppannañca uddhaccakukkuccaṃ pahīyatī”ti. Navamaṃ.

☸---------------------------------------------------------------------

九 诸比丘！我没有发现任何一个其他的法，通过它，未生起的掉举追悔不会生起，或者已生起的掉举追悔会被舍断。诸比丘！那就是这心的寂静(cetaso vūpasamo)。

诸比丘！对于心寂静者(Vūpasantacittassa)，未生起的掉举追悔不会因此生起，已生起的掉举追悔会因此被舍断。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 1.1-50)/1.2 Nīvaraṇappahānavagga 断盖品 (AN 1.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.10 如理作意 (AN 1.20)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

20. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā vicikicchā nuppajjati uppannā vā vicikicchā pahīyati yathayidaṃ, bhikkhave, yonisomanasikāro. Yoniso, bhikkhave, manasi karoto anuppannā ceva vicikicchā nuppajjati uppannā ca vicikicchā pahīyatī”ti. Dasamaṃ.

Nīvaraṇappahānavaggo dutiyo.

☸---------------------------------------------------------------------

十 诸比丘！我没有发现任何一个其他的法，通过它，未生起的疑不会生起，或者已生起的疑会被舍断。诸比丘！那就是这如理作意(yonisomanasikāro)。

诸比丘！如理作意者，未生起的疑不会因此生起，已生起的疑会因此被舍断。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 1.1-50)/1.3 Akammaniyavagga 无堪忍品 (AN 1.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.1 无堪忍 (AN 1.21)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Akammaniyavaggo

21. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ abhāvitaṃ akammaniyaṃ hoti yathayidaṃ, bhikkhave, cittaṃ [yathayidaṃ cittaṃ (sī. pī.) evamuparipi]. Cittaṃ, bhikkhave, abhāvitaṃ akammaniyaṃ hotī”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第三 无堪忍品

一 诸比丘！我没有发现任何一个其他的法，像这样未经修习(abhāvitaṃ)是不适业(akammaniyaṃ)的，诸比丘！那就是这心(cittaṃ)。

诸比丘！心，未经修习时，是不适业的。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 1.1-50)/1.3 Akammaniyavagga 无堪忍品 (AN 1.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.2 堪忍 (AN 1.22)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

22. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ bhāvitaṃ kammaniyaṃ hoti yathayidaṃ, bhikkhave, cittaṃ. Cittaṃ, bhikkhave, bhāvitaṃ kammaniyaṃ hotī”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

二 诸比丘！我没有发现任何一个其他的法，像这样经过修习(bhāvitaṃ)是适业(kammaniyaṃ)的，诸比丘！那就是这心。

诸比丘！心，经过修习时，是适业的。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 1.1-50)/1.3 Akammaniyavagga 无堪忍品 (AN 1.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.3 大无利 (AN 1.23)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

23. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ abhāvitaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. Cittaṃ, bhikkhave, abhāvitaṃ mahato anatthāya saṃvattatī”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

三 诸比丘！我没有发现任何一个其他的法，像这样未经修习(abhāvitaṃ)时，会导致极大不利(mahato anatthāya)，诸比丘！那就是这心。

诸比丘！未经修习的心，会导致极大不利。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 1.1-50)/1.3 Akammaniyavagga 无堪忍品 (AN 1.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.4 大利 (AN 1.24)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

24. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ bhāvitaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. Cittaṃ, bhikkhave, bhāvitaṃ mahato atthāya saṃvattatī”ti. Catutthaṃ.

☸---------------------------------------------------------------------

四 诸比丘！我没有发现任何一个其他的法，像这样经过修习(bhāvitaṃ)时，会导致极大利益(mahato atthāya)，诸比丘！那就是这心。

诸比丘！经过修习的心，会导致极大利益。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 1.1-50)/1.3 Akammaniyavagga 无堪忍品 (AN 1.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.5 无修无显 (AN 1.25)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

25. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ abhāvitaṃ apātubhūtaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. Cittaṃ, bhikkhave, abhāvitaṃ apātubhūtaṃ mahato anatthāya saṃvattatī”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

五 诸比丘！我没有发现任何一个其他的法，像这样未经修习(abhāvitaṃ)、未显露(apātubhūtaṃ)时，会导致极大不利，诸比丘！那就是这心。

诸比丘！未经修习、未显露的心，会导致极大不利。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 1.1-50)/1.3 Akammaniyavagga 无堪忍品 (AN 1.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.6 已修已显 (AN 1.26)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

26. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ bhāvitaṃ pātubhūtaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. Cittaṃ, bhikkhave, bhāvitaṃ pātubhūtaṃ mahato atthāya saṃvattatī”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

六 诸比丘！我没有发现任何一个其他的法，像这样经过修习(bhāvitaṃ)、已显露(pātubhūtaṃ)时，会导致极大利益，诸比丘！那就是这心。

诸比丘！经过修习、已显露的心，会导致极大利益。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 1.1-50)/1.3 Akammaniyavagga 无堪忍品 (AN 1.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.7 无多所作 (AN 1.27)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

27. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ abhāvitaṃ abahulīkataṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. Cittaṃ, bhikkhave, abhāvitaṃ abahulīkataṃ mahato anatthāya saṃvattatī”ti. Sattamaṃ.

☸---------------------------------------------------------------------

七 诸比丘！我没有发现任何一个其他的法，像这样未经修习(abhāvitaṃ)、未经多作(abahulīkataṃ)时，会导致极大不利，诸比丘！那就是这心。

诸比丘！未经修习、未经多作的心，会导致极大不利。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 1.1-50)/1.3 Akammaniyavagga 无堪忍品 (AN 1.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.8 已多所作 (AN 1.28)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

28. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ bhāvitaṃ bahulīkataṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. Cittaṃ, bhikkhave, bhāvitaṃ bahulīkataṃ mahato atthāya saṃvattatī”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

八 诸比丘！我没有发现任何一个其他的法，像这样经过修习(bhāvitaṃ)、经过多作(bahulīkataṃ)时，会导致极大利益，诸比丘！那就是这心。

诸比丘！经过修习、经过多作的心，会导致极大利益。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 1.1-50)/1.3 Akammaniyavagga 无堪忍品 (AN 1.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.9 引苦之法 (AN 1.29)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

29. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ abhāvitaṃ abahulīkataṃ dukkhādhivahaṃ hoti yathayidaṃ, bhikkhave, cittaṃ. Cittaṃ, bhikkhave, abhāvitaṃ abahulīkataṃ dukkhādhivahaṃ hotī”ti. Navamaṃ.

☸---------------------------------------------------------------------

九 诸比丘！我没有发现任何一个其他的法，像这样未经修习(abhāvitaṃ)、未经多作(abahulīkataṃ)时，会引来痛苦(dukkhādhivahaṃ)，诸比丘！那就是这心。

诸比丘！未经修习、未经多作的心，会引来痛苦。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 1.1-50)/1.3 Akammaniyavagga 无堪忍品 (AN 1.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.10 引乐之法 (AN 1.30)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

30. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ bhāvitaṃ bahulīkataṃ sukhādhivahaṃ hoti yathayidaṃ, bhikkhave, cittaṃ. Cittaṃ, bhikkhave, bhāvitaṃ bahulīkataṃ sukhādhivahaṃ hotī”ti. Dasamaṃ.

Akammaniyavaggo tatiyo.

☸---------------------------------------------------------------------

十 诸比丘！我没有发现任何一个其他的法，像这样经过修习(bhāvitaṃ)、经过多作(bahulīkataṃ)时，会引来快乐(sukhādhivahaṃ)，诸比丘！那就是这心。

诸比丘！经过修习、经过多作的心，会引来快乐。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 1.1-50)/1.4 Adantavagga 无调品 (AN 1.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.1 无调之时 (AN 1.31)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Adantavaggo

31. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ adantaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. Cittaṃ, bhikkhave, adantaṃ mahato anatthāya saṃvattatī”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

一 诸比丘！我没有发现任何一个其他的法，像这样未调伏(adantaṃ)时，会导致极大不利，诸比丘！那就是这心。

诸比丘！未调伏的心，会导致极大不利。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 1.1-50)/1.4 Adantavagga 无调品 (AN 1.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.2 有调之时 (AN 1.32)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

32. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ dantaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. Cittaṃ, bhikkhave, dantaṃ mahato atthāya saṃvattatī”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

二 诸比丘！我没有发现任何一个其他的法，像这样已调伏(dantaṃ)时，会导致极大利益，诸比丘！那就是这心。

诸比丘！已调伏的心，会导致极大利益。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 1.1-50)/1.4 Adantavagga 无调品 (AN 1.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.3 无守之时 (AN 1.33)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

33. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ aguttaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. Cittaṃ, bhikkhave, aguttaṃ mahato anatthāya saṃvattatī”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

三 诸比丘！我没有发现任何一个其他的法，像这样未守护(aguttaṃ)时，会导致极大不利，诸比丘！那就是这心。

诸比丘！未守护的心，会导致极大不利。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 1.1-50)/1.4 Adantavagga 无调品 (AN 1.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.4 有守之时 (AN 1.34)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

34. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ guttaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. Cittaṃ, bhikkhave, guttaṃ mahato atthāya saṃvattatī”ti. Catutthaṃ.

☸---------------------------------------------------------------------

四 诸比丘！我没有发现任何一个其他的法，像这样已守护(guttaṃ)时，会导致极大利益，诸比丘！那就是这心。

诸比丘！已守护的心，会导致极大利益。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 1.1-50)/1.4 Adantavagga 无调品 (AN 1.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.5 无护之时 (AN 1.35)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

35. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ arakkhitaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. Cittaṃ, bhikkhave, arakkhitaṃ mahato anatthāya saṃvattatī”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

五 诸比丘！我没有发现任何一个其他的法，像这样未防护(arakkhitaṃ)时，会导致极大不利，诸比丘！那就是这心。

诸比丘！未防护的心，会导致极大不利。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 1.1-50)/1.4 Adantavagga 无调品 (AN 1.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.6 有护之时 (AN 1.36)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

36. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ rakkhitaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. Cittaṃ, bhikkhave, rakkhitaṃ mahato atthāya saṃvattatī”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

六 诸比丘！我没有发现任何一个其他的法，像这样已防护(rakkhitaṃ)时，会导致极大利益，诸比丘！那就是这心。

诸比丘！已防护的心，会导致极大利益。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 1.1-50)/1.4 Adantavagga 无调品 (AN 1.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.7 无防之时 (AN 1.37)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

37. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ asaṃvutaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. Cittaṃ, bhikkhave, asaṃvutaṃ mahato anatthāya saṃvattatī”ti. Sattamaṃ.

☸---------------------------------------------------------------------

七 诸比丘！我没有发现任何一个其他的法，像这样未收摄(asaṃvutaṃ)时，会导致极大不利，诸比丘！那就是这心。

诸比丘！未收摄的心，会导致极大不利。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 1.1-50)/1.4 Adantavagga 无调品 (AN 1.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.8 有防之时 (AN 1.38)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

38. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ saṃvutaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. Cittaṃ, bhikkhave, saṃvutaṃ mahato atthāya saṃvattatī”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

八 诸比丘！我没有发现任何一个其他的法，像这样已收摄(saṃvutaṃ)时，会导致极大利益，诸比丘！那就是这心。

诸比丘！已收摄的心，会导致极大利益。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 1.1-50)/1.4 Adantavagga 无调品 (AN 1.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.9 无调守护防 (AN 1.39)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

39. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ adantaṃ aguttaṃ arakkhitaṃ asaṃvutaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. Cittaṃ, bhikkhave, adantaṃ aguttaṃ arakkhitaṃ asaṃvutaṃ mahato anatthāya saṃvattatī”ti. Navamaṃ.

☸---------------------------------------------------------------------

九 比丘们！我看不到任何其他一法，像这样未经调伏、未经守护、未经防护、未经约束时，能导致巨大损害的，那就是心啊，比丘们！

比丘们，未经调伏、未经守护、未经防护、未经约束的心，会导致巨大的损害。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 1.1-50)/1.4 Adantavagga 无调品 (AN 1.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.10 有调守护防 (AN 1.40)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

40. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ dantaṃ guttaṃ rakkhitaṃ saṃvutaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, cittaṃ. Cittaṃ, bhikkhave, dantaṃ guttaṃ rakkhitaṃ saṃvutaṃ mahato atthāya saṃvattatī”ti. Dasamaṃ.

Adantavaggo catuttho.

☸---------------------------------------------------------------------

第四 无调品

十 比丘们！我看不到任何其他一法，像这样已被调伏、已被守护、已被防护、已被约束时，能带来巨大益处的，那就是心啊，比丘们！

比丘们！已被调伏、已被守护、已被防护、已被约束的心，能带来巨大的益处。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 1.1-50)/1.5 Paṇihitaacchavagga 向与隐覆之品 (AN 1.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.1 心向谬方 (AN 1.41)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Paṇihitaacchavaggo

41. “Seyyathāpi, bhikkhave, sālisūkaṃ vā yavasūkaṃ vā micchāpaṇihitaṃ hatthena vā pādena vā akkantaṃ hatthaṃ vā pādaṃ vā bhecchati [bhijjissati (syā. kaṃ. ka.), bhejjati (sī.) moggallānabyākaraṇaṃ passitabbaṃ] lohitaṃ vā uppādessatīti netaṃ ṭhānaṃ vijjati. Taṃ kissa hetu? Micchāpaṇihitattā, bhikkhave, sūkassa. Evamevaṃ kho, bhikkhave, so vata bhikkhu micchāpaṇihitena cittena avijjaṃ bhecchati, vijjaṃ uppādessati, nibbānaṃ sacchikarissatīti netaṃ ṭhānaṃ vijjati. Taṃ kissa hetu? Micchāpaṇihitattā, bhikkhave, cittassā”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第五 向与隐覆之品

一 比丘们！譬如稻芒或麦芒，如果放置方向错误[指向外]，当用手或脚去踩踏时，说它会刺穿手或脚，使之流血，这是不可能的。这是什么原因呢？比丘们！因为那芒刺放置的方向错误。

比丘们！正是这样，某个比丘以错误导向的心，想要破除无明、生起明、证悟涅槃，这是不可能的。这是什么原因呢？比丘们！因为他的心导向错误。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 1.1-50)/1.5 Paṇihitaacchavagga 向与隐覆之品 (AN 1.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.2 心向正方 (AN 1.42)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

42. “Seyyathāpi, bhikkhave, sālisūkaṃ vā yavasūkaṃ vā sammāpaṇihitaṃ hatthena vā pādena vā akkantaṃ hatthaṃ vā pādaṃ vā bhecchati lohitaṃ vā uppādessatīti ṭhānametaṃ vijjati. Taṃ kissa hetu? Sammāpaṇihitattā, bhikkhave, sūkassa. Evamevaṃ kho, bhikkhave, so vata bhikkhu sammāpaṇihitena cittena avijjaṃ bhecchati, vijjaṃ uppādessati, nibbānaṃ sacchikarissatīti ṭhānametaṃ vijjati. Taṃ kissa hetu? Sammāpaṇihitattā, bhikkhave, cittassā”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

二 比丘们！譬如稻芒或麦芒，如果放置方向正确[指向内]，当用手或脚去踩踏时，它就可能会刺穿手或脚，使之流血，这是有可能的。这是什么原因呢？比丘们！因为那芒刺放置的方向正确。

比丘们！正是这样，某个比丘以正确导向的心，就能破除无明、生起明、证悟涅槃，这是有可能的。这是什么原因呢？比丘们！因为他的心导向正确。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 1.1-50)/1.5 Paṇihitaacchavagga 向与隐覆之品 (AN 1.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.3 心污 (AN 1.43)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

43. “Idhāhaṃ [idāhaṃ (sī.)], bhikkhave, ekaccaṃ puggalaṃ paduṭṭhacittaṃ evaṃ cetasā ceto paricca pajānāmi – ‘imamhi ce ayaṃ samaye puggalo kālaṃ kareyya, yathābhataṃ nikkhitto evaṃ niraye’. Taṃ kissa hetu? Cittaṃ hissa, bhikkhave, paduṭṭhaṃ. “Cetopadosahetu pana, bhikkhave, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjantī”ti. Tatiyaṃ.

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三 比丘们！在此，我以自己的心了知某些人心之所念，知道他是心已败坏的人：“如果这个人在此时命终，就会像被带去投置那样堕于地狱。”这是什么原因呢？比丘们！因为他的心已经败坏了。

比丘们！正是因为心的败坏，某些有情在此身坏命终之后，会投生于恶趣、苦界、堕处、地狱。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 1.1-50)/1.5 Paṇihitaacchavagga 向与隐覆之品 (AN 1.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.4 心净 (AN 1.44)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

44. “Idhāhaṃ, bhikkhave, ekaccaṃ puggalaṃ pasannacittaṃ evaṃ cetasā ceto paricca pajānāmi – ‘imamhi ce ayaṃ samaye puggalo kālaṃ kareyya, yathābhataṃ nikkhitto evaṃ sagge’. Taṃ kissa hetu? Cittaṃ hissa, bhikkhave, pasannaṃ. “Cetopasādahetu pana, bhikkhave, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī”ti. Catutthaṃ.

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四 比丘们！在此，我以自己的心了知某些人心之所念，知道他是心已清净的人：“如果这个人在此时命终，就会像被带去投置那样生于天界。”这是什么原因呢？比丘们！因为他的心已经清净了。

比丘们！正是因为心的清净，某些有情在此身坏命终之后，会投生于善趣、天界。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 1.1-50)/1.5 Paṇihitaacchavagga 向与隐覆之品 (AN 1.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.5 心浊 (AN 1.45)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

45. “Seyyathāpi, bhikkhave, udakarahado āvilo luḷito kalalībhūto tattha cakkhumā puriso tīre ṭhito na passeyya sippisambukampi [sippikasambukampi (ka.)] sakkharakaṭhalampi macchagumbampi carantampi tiṭṭhantampi. Taṃ kissa hetu? Āvilattā, bhikkhave, udakassa. Evamevaṃ kho, bhikkhave, so vata bhikkhu āvilena cittena attatthaṃ vā ñassati paratthaṃ vā ñassati ubhayatthaṃ vā ñassati uttariṃ vā manussadhammā alamariyañāṇadassanavisesaṃ sacchikarissatīti netaṃ ṭhānaṃ vijjati. Taṃ kissa hetu? Āvilattā, bhikkhave, cittassā”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

五 比丘们！譬如一个水池，浑浊、搅动、充满泥泞，有视力的人站在岸边，不能看见里面的牡蛎和贝壳、砂砾和小石子，也不能看见游动或静止的鱼群。这是什么原因呢？比丘们！因为那水浑浊。

比丘们！正是这样，某个比丘以浑浊的心，想要了知自己的利益、了他人的利益、了知双方的利益，或者想要证悟超越凡俗境界、殊胜的、属于圣者的知见，这是不可能的。这是什么原因呢？比丘们！因为他的心浑浊。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 1.1-50)/1.5 Paṇihitaacchavagga 向与隐覆之品 (AN 1.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.6 心无浊 (AN 1.46)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

46. “Seyyathāpi, bhikkhave, udakarahado accho vippasanno anāvilo tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakaṭhalampi macchagumbampi carantampi tiṭṭhantampi. Taṃ kissa hetu? Anāvilattā, bhikkhave, udakassa. Evamevaṃ kho, bhikkhave, so vata bhikkhu anāvilena cittena attatthaṃ vā ñassati paratthaṃ vā ñassati ubhayatthaṃ vā ñassati uttariṃ vā manussadhammā alamariyañāṇadassanavisesaṃ sacchikarissatīti ṭhānametaṃ vijjati. Taṃ kissa hetu? Anāvilattā, bhikkhave, cittassā”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

六 比丘们！譬如一个水池，清澈、明净、不浑浊，有视力的人站在岸边，能够看见里面的牡蛎和贝壳、砂砾和小石子，也能看见游动或静止的鱼群。这是什么原因呢？比丘们！因为那水不浑浊。

比丘们！正是这样，某个比丘以不浑浊（清澈）的心，就能了知自己的利益、了他人的利益、了知双方的利益，并且能够证悟超越凡俗境界、殊胜的、属于圣者的知见，这是有可能的。这是什么原因呢？比丘们！因为他的心不浑浊（清澈）。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 1.1-50)/1.5 Paṇihitaacchavagga 向与隐覆之品 (AN 1.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.7 心柔和 (AN 1.47)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

47. “Seyyathāpi, bhikkhave, yāni kānici rukkhajātānaṃ phandano tesaṃ aggamakkhāyati yadidaṃ mudutāya ceva kammaññatāya ca. Evamevaṃ kho ahaṃ, bhikkhave, nāññaṃ ekadhammampi samanupassāmi yaṃ evaṃ bhāvitaṃ bahulīkataṃ mudu ca hoti kammaññañca yathayidaṃ cittaṃ. Cittaṃ, bhikkhave, bhāvitaṃ bahulīkataṃ mudu ca hoti kammaññañca hotī”ti. Sattamaṃ.

☸---------------------------------------------------------------------

七 比丘们！譬如在所有种类的树木中，某种轻软木材以其柔软和可塑性（易于加工）而被认为是最佳的。比丘们！正是这样，我看不到任何其他一法，当像这样被培育、被多修习时，会变得如此柔软且堪用（易于运作），那就是心。

比丘们！心被培育、被多修习时，就会变得柔软且堪用（易于运作）。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 1.1-50)/1.5 Paṇihitaacchavagga 向与隐覆之品 (AN 1.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.8 心易转 (AN 1.48)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

48. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ lahuparivattaṃ yathayidaṃ cittaṃ. Yāvañcidaṃ, bhikkhave, upamāpi na sukarā yāva lahuparivattaṃ cittan”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

八 比丘们！我看不到任何其他一法像心这样快速转变。比丘们！那就是心。比丘们！心转变如此之快，甚至难以找到一个恰当的比喻。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 1.1-50)/1.5 Paṇihitaacchavagga 向与隐覆之品 (AN 1.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.9 心杂染 (AN 1.49)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

49. “Pabhassaramidaṃ, bhikkhave, cittaṃ. Tañca kho āgantukehi upakkilesehi upakkiliṭṭhan”ti. Navamaṃ.

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九 比丘们！此心是光明的，但它被外来的随烦恼所染污。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 1.1-50)/1.5 Paṇihitaacchavagga 向与隐覆之品 (AN 1.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.10 心解脱 (AN 1.50)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

50. “Pabhassaramidaṃ, bhikkhave, cittaṃ. Tañca kho āgantukehi upakkilesehi vippamuttan”ti. Dasamaṃ.

Paṇihitaacchavaggo pañcamo.

☸---------------------------------------------------------------------

十 比丘们！此心是光明的，而它能从外来的随烦恼中解脱。

☸.....................................................................

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 1.51-97)/2.1 Accharāsaṅghātavagga 弹指品 (AN 1.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.1 无闻 (AN 1.51)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Accharāsaṅghātavaggo

51. “Pabhassaramidaṃ, bhikkhave, cittaṃ. Tañca kho āgantukehi upakkilesehi upakkiliṭṭhaṃ. Taṃ assutavā puthujjano yathābhūtaṃ nappajānāti. Tasmā ‘assutavato puthujjanassa cittabhāvanā natthī’ti vadāmī”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第六 弹指品

一 比丘们！此心是光明的，但它被外来的随烦恼所染污。未听闻（法义）的凡夫不能如实了知这一点，所以我说，未听闻（法义）的凡夫没有心的培育（修心）。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 1.51-97)/2.1 Accharāsaṅghātavagga 弹指品 (AN 1.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.2 有闻 (AN 1.52)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

52. “Pabhassaramidaṃ, bhikkhave, cittaṃ. Tañca kho āgantukehi upakkilesehi vippamuttaṃ. Taṃ sutavā ariyasāvako yathābhūtaṃ pajānāti. Tasmā ‘sutavato ariyasāvakassa cittabhāvanā atthī’ti vadāmī”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

二 比丘们！此心是光明的，而它能从外来的随烦恼中解脱。已听闻（法义）的圣弟子能够如实了知这一点，所以我说，已听闻（法义）的圣弟子有心的培育（修心）。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 1.51-97)/2.1 Accharāsaṅghātavagga 弹指品 (AN 1.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.3 发慈心 (AN 1.53)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

53. “Accharāsaṅghātamattampi ce, bhikkhave, bhikkhu mettācittaṃ [mettaṃ cittaṃ (sī.), mettacittaṃ (syā. kaṃ. pī. ka.)] āsevati; ayaṃ vuccati, bhikkhave – ‘bhikkhu arittajjhāno viharati satthusāsanakaro ovādapatikaro, amoghaṃ raṭṭhapiṇḍaṃ bhuñjati’. Ko pana vādo ye naṃ bahulīkarontī”ti! Tatiyaṃ.

☸---------------------------------------------------------------------

三 比丘们！即使只是弹指之间，如果一个比丘修习慈心，比丘们！这被称为：‘该比丘安住于不空（富有成果）的禅那中，是遵从导师教诫者，是接受教导者，他不空食国人的布施。’更何况那些多多修习慈心的人呢！

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 1.51-97)/2.1 Accharāsaṅghātavagga 弹指品 (AN 1.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.4 修慈心 (AN 1.54)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

54. “Accharāsaṅghātamattampi ce, bhikkhave, bhikkhu mettācittaṃ bhāveti; ayaṃ vuccati, bhikkhave – ‘bhikkhu arittajjhāno viharati satthusāsanakaro ovādapatikaro, amoghaṃ raṭṭhapiṇḍaṃ bhuñjati’. Ko pana vādo ye naṃ bahulīkarontī”ti! Catutthaṃ.

☸---------------------------------------------------------------------

四 比丘们！即使只是弹指之间，如果一个比丘培育慈心，比丘们！这被称为：‘该比丘安住于不空（富有成果）的禅那中，是遵从导师教诫者，是接受教导者，他不空食国人的布施。’更何况那些多多培育慈心的人呢！

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 1.51-97)/2.1 Accharāsaṅghātavagga 弹指品 (AN 1.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.5 思惟慈心 (AN 1.55)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

55. “Accharāsaṅghātamattampi ce, bhikkhave, bhikkhu mettācittaṃ manasi karoti; ayaṃ vuccati, bhikkhave – ‘bhikkhu arittajjhāno viharati satthusāsanakaro ovādapatikaro amoghaṃ raṭṭhapiṇḍaṃ bhuñjati’. Ko pana vādo ye naṃ bahulīkarontī”ti! Pañcamaṃ.

☸---------------------------------------------------------------------

五 比丘们！即使只是弹指之间，如果一个比丘作意慈心，比丘们！这被称为：‘该比丘安住于不空（富有成果）的禅那中，是遵从导师教诫者，是接受教导者，他不空食国人的布施。’更何况那些多多作意慈心的人呢！

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 1.51-97)/2.1 Accharāsaṅghātavagga 弹指品 (AN 1.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.6 不善法 (AN 1.56)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

56. “Ye keci, bhikkhave, dhammā akusalā akusalabhāgiyā akusalapakkhikā, sabbe te manopubbaṅgamā. Mano tesaṃ dhammānaṃ paṭhamaṃ uppajjati, anvadeva akusalā dhammā”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

六 比丘们！所有不善的、属于不善范畴的、与不善相关的法，都是以意为先导。在这些法中，意首先生起，随后不善法跟随着生起。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 1.51-97)/2.1 Accharāsaṅghātavagga 弹指品 (AN 1.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.7 善法 (AN 1.57)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

57. “Ye keci, bhikkhave, dhammā kusalā kusalabhāgiyā kusalapakkhikā, sabbe te manopubbaṅgamā. Mano tesaṃ dhammānaṃ paṭhamaṃ uppajjati, anvadeva kusalā dhammā”ti. Sattamaṃ.

☸---------------------------------------------------------------------

七 比丘们！所有善的、属于善范畴的、与善相关的法，都是以意为先导。在这些法中，意首先生起，随后善法跟随着生起。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 1.51-97)/2.1 Accharāsaṅghātavagga 弹指品 (AN 1.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.8 放逸 (AN 1.58)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

58. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṃ, bhikkhave, pamādo. Pamattassa, bhikkhave, anuppannā ceva akusalā dhammā uppajjanti uppannā ca kusalā dhammā parihāyantī”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

八 比丘们！我看不到任何其他一法，像放逸这样，能令未生起的不善法生起，并令已生起的善法衰退。比丘们！那就是放逸。

比丘们！对于放逸者，未生起的不善法会生起，已生起的善法会衰退。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 1.51-97)/2.1 Accharāsaṅghātavagga 弹指品 (AN 1.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.9 不放逸 (AN 1.59)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

59. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṃ, bhikkhave, appamādo. Appamattassa, bhikkhave, anuppannā ceva kusalā dhammā uppajjanti uppannā ca akusalā dhammā parihāyantī”ti. Navamaṃ.

☸---------------------------------------------------------------------

九 比丘们！我看不到任何其他一法，像不放逸这样，能令未生起的善法生起，并令已生起的不善法衰退。比丘们！那就是不放逸。

比丘们！对于不放逸者，未生起的善法会生起，已生起的不善法会衰退。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 1.51-97)/2.1 Accharāsaṅghātavagga 弹指品 (AN 1.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.10 懈怠 (AN 1.60)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

60. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṃ, bhikkhave, kosajjaṃ. Kusītassa, bhikkhave, anuppannā ceva akusalā dhammā uppajjanti uppannā ca kusalā dhammā parihāyantī”ti. Dasamaṃ.

Accharāsaṅghātavaggo chaṭṭho.

☸---------------------------------------------------------------------

十 比丘们！我看不到任何其他一法，像懈怠这样，能令未生起的不善法生起，并令已生起的善法衰退。比丘们！那就是懈怠。

比丘们！对于懈怠者，未生起的不善法会生起，已生起的善法会衰退。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 1.51-97)/2.2 Vīriyārambhādivagga 发精进等品 (AN 1.61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.1 发勤精进 (AN 1.61)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Vīriyārambhādivaggo

61. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṃ, bhikkhave, vīriyārambho [viriyārambho (sī. syā. kaṃ. pī.)]. Āraddhavīriyassa, bhikkhave, anuppannā ceva kusalā dhammā uppajjanti uppannā ca akusalā dhammā parihāyantī”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第七 发精进等品

一 比丘们！我看不到任何其他一法，像发起精进这样，能令未生起的善法生起，并令已生起的不善法衰退。比丘们！那就是发起精进。

比丘们！对于已发起精进者，未生起的善法会生起，已生起的不善法会衰退。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 1.51-97)/2.2 Vīriyārambhādivagga 发精进等品 (AN 1.61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.2 大欲 (AN 1.62)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

62. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṃ, bhikkhave, mahicchatā. Mahicchassa, bhikkhave, anuppannā ceva akusalā dhammā uppajjanti uppannā ca kusalā dhammā parihāyantī”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

二 比丘们！我看不到任何其他一法，像欲望强烈这样，能令未生起的不善法生起，并令已生起的善法衰退。比丘们！那就是欲望强烈。

比丘们！对于欲望强烈者，未生起的不善法会生起，已生起的善法会衰退。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 1.51-97)/2.2 Vīriyārambhādivagga 发精进等品 (AN 1.61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.3 少欲 (AN 1.63)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

63. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṃ, bhikkhave, appicchatā. Appicchassa, bhikkhave, anuppannā ceva kusalā dhammā uppajjanti uppannā ca akusalā dhammā parihāyantī”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

三 比丘们！我看不到任何其他一法，像少欲这样，能令未生起的善法生起，并令已生起的不善法衰退。比丘们！那就是少欲。

比丘们！对于少欲者，未生起的善法会生起，已生起的不善法会衰退。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 1.51-97)/2.2 Vīriyārambhādivagga 发精进等品 (AN 1.61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.4 不喜足 (AN 1.64)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

64. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṃ, bhikkhave, asantuṭṭhitā. Asantuṭṭhassa, bhikkhave, anuppannā ceva akusalā dhammā uppajjanti uppannā ca kusalā dhammā parihāyantī”ti. Catutthaṃ.

☸---------------------------------------------------------------------

四 比丘们！我看不到任何其他一法，像不满足（不知足）这样，能令未生起的不善法生起，并令已生起的善法衰退。比丘们！那就是不满足（不知足）。

比丘们！对于不满足（不知足）者，未生起的不善法会生起，已生起的善法会衰退。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 1.51-97)/2.2 Vīriyārambhādivagga 发精进等品 (AN 1.61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.5 喜足 (AN 1.65)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

65. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṃ, bhikkhave, santuṭṭhitā. Santuṭṭhassa, bhikkhave, anuppannā ceva kusalā dhammā uppajjanti uppannā ca akusalā dhammā parihāyantī”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

五 比丘们！我看不到任何其他一法，像满足（知足）这样，能令未生起的善法生起，并令已生起的不善法衰退。比丘们！那就是满足（知足）。

比丘们！对于满足（知足）者，未生起的善法会生起，已生起的不善法会衰退。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 1.51-97)/2.2 Vīriyārambhādivagga 发精进等品 (AN 1.61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.6 非理作意 (AN 1.66)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

66. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṃ, bhikkhave, ayonisomanasikāro. Ayoniso, bhikkhave, manasi karoto anuppannā ceva akusalā dhammā uppajjanti uppannā ca kusalā dhammā parihāyantī”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

六 比丘们！我看不到任何其他一法，像不如理作意这样，能令未生起的不善法生起，并令已生起的善法衰退。比丘们！那就是不如理作意。

比丘们！对于不如理作意者，未生起的不善法会生起，已生起的善法会衰退。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 1.51-97)/2.2 Vīriyārambhādivagga 发精进等品 (AN 1.61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.7 如理作意 (AN 1.67)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

67. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṃ, bhikkhave, yonisomanasikāro. Yoniso, bhikkhave, manasi karoto anuppannā ceva kusalā dhammā uppajjanti uppannā ca akusalā dhammā parihāyantī”ti. Sattamaṃ.

☸---------------------------------------------------------------------

七 比丘们！我看不到任何其他一法，像如理作意这样，能令未生起的善法生起，并令已生起的不善法衰退。比丘们！那就是如理作意。

比丘们！对于如理作意者，未生起的善法会生起，已生起的不善法会衰退。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 1.51-97)/2.2 Vīriyārambhādivagga 发精进等品 (AN 1.61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.8 不正知 (AN 1.68)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

68. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṃ, bhikkhave, asampajaññaṃ. Asampajānassa, bhikkhave, anuppannā ceva akusalā dhammā uppajjanti uppannā ca kusalā dhammā parihāyantī”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

八 比丘们！我看不到任何其他一法，像不正知（缺乏明觉）这样，能令未生起的不善法生起，并令已生起的善法衰退。比丘们！那就是不正知。

比丘们！对于不正知者，未生起的不善法会生起，已生起的善法会衰退。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 1.51-97)/2.2 Vīriyārambhādivagga 发精进等品 (AN 1.61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.9 正知 (AN 1.69)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

69. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṃ, bhikkhave, sampajaññaṃ. Sampajānassa, bhikkhave, anuppannā ceva kusalā dhammā uppajjanti uppannā ca akusalā dhammā parihāyantī”ti. Navamaṃ.

☸---------------------------------------------------------------------

九 比丘们！我看不到任何其他一法，像正知（明觉）这样，能令未生起的善法生起，并令已生起的不善法衰退。比丘们！那就是正知。

比丘们！对于正知者，未生起的善法会生起，已生起的不善法会衰退。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 1.51-97)/2.2 Vīriyārambhādivagga 发精进等品 (AN 1.61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.10 恶友 (AN 1.70)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

70. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṃ, bhikkhave, pāpamittatā. Pāpamittassa, bhikkhave, anuppannā ceva akusalā dhammā uppajjanti uppannā ca kusalā dhammā parihāyantī”ti. Dasamaṃ.

Vīriyārambhādivaggo sattamo.

☸---------------------------------------------------------------------

十 比丘们！我看不到任何其他一法，像结交恶友这样，能令未生起的不善法生起，并令已生起的善法衰退。比丘们！那就是结交恶友。

比丘们！对于结交恶友者，未生起的不善法会生起，已生起的善法会衰退。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 1.51-97)/2.3 Kalyāṇamittādivagga 善友等品 (AN 1.71-81)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.1 善友 (AN 1.71)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Kalyāṇamittādivaggo

71. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṃ, bhikkhave, kalyāṇamittatā. Kalyāṇamittassa, bhikkhave, anuppannā ceva kusalā dhammā uppajjanti uppannā ca akusalā dhammā parihāyantī”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第八 善友等品

一 比丘们！我看不到任何其他一法，像结交善友这样，能令未生起的善法生起，并令已生起的不善法衰退。比丘们！那就是结交善友。

比丘们！对于结交善友者，未生起的善法会生起，已生起的不善法会衰退。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 1.51-97)/2.3 Kalyāṇamittādivagga 善友等品 (AN 1.71-81)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.2 修不善法 (AN 1.72)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

72. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṃ, bhikkhave, anuyogo akusalānaṃ dhammānaṃ, ananuyogo kusalānaṃ dhammānaṃ. Anuyogā, bhikkhave, akusalānaṃ dhammānaṃ, ananuyogā kusalānaṃ dhammānaṃ anuppannā ceva akusalā dhammā uppajjanti uppannā ca kusalā dhammā parihāyantī”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

二 比丘们！我没有看到另外有哪一种法，能像这样让还未生起的不善法生起，或者让已经生起的善法衰退消失，比丘们！

这就是：致力于修习不善法，而不致力于修习善法。

比丘们！由于致力于修习不善法而不致力于修习善法，确实能让还未生起的不善法生起，也能让已经生起的善法衰退消失。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 1.51-97)/2.3 Kalyāṇamittādivagga 善友等品 (AN 1.71-81)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.3 修善法 (AN 1.73)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

73. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṃ, bhikkhave, anuyogo kusalānaṃ dhammānaṃ, ananuyogo akusalānaṃ dhammānaṃ. Anuyogā, bhikkhave, kusalānaṃ dhammānaṃ, ananuyogā akusalānaṃ dhammānaṃ anuppannā ceva kusalā dhammā uppajjanti uppannā ca akusalā dhammā parihāyantī”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

三 比丘们！我没有看到另外有哪一种法，能像这样让还未生起的善法生起，或者让已经生起的不善法衰退消失，比丘们！

这就是：致力于修习善法，而不致力于修习不善法。

比丘们！由于致力于修习善法而不致力于修习不善法，确实能让还未生起的善法生起，也能让已经生起的不善法

衰退消失。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 1.51-97)/2.3 Kalyāṇamittādivagga 善友等品 (AN 1.71-81)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.4 非理作意 (AN 1.74)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

74. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā bojjhaṅgā nuppajjanti uppannā vā bojjhaṅgā na bhāvanāpāripūriṃ gacchanti yathayidaṃ, bhikkhave, ayonisomanasikāro. Ayoniso, bhikkhave, manasi karoto anuppannā ceva bojjhaṅgā nuppajjanti uppannā ca bojjhaṅgā na bhāvanāpāripūriṃ gacchantī”ti. Catutthaṃ.

☸---------------------------------------------------------------------

四 比丘们！我没有看到另外有哪一种法，能像这样让还未生起的觉支不能生起，或者让已经生起的觉支修习而不能圆满

的。比丘们！这就是非理作意（不如理的思考）。

比丘们！由于非理作意，确实能让还未生起的觉支不能生起，也能让已经生起的觉支修习而不能圆

满。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 1.51-97)/2.3 Kalyāṇamittādivagga 善友等品 (AN 1.71-81)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.5 如理作意 (AN 1.75)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

75. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā bojjhaṅgā uppajjanti uppannā vā bojjhaṅgā bhāvanāpāripūriṃ gacchanti yathayidaṃ, bhikkhave, yonisomanasikāro. Yoniso, bhikkhave, manasi karoto anuppannā ceva bojjhaṅgā uppajjanti uppannā ca bojjhaṅgā bhāvanāpāripūriṃ gacchantī”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

五 比丘们！我没有看到另外有哪一种法，能像这样让还未生起的觉支生起，或者让已经生起的觉支修习而圆满的，比丘

们！这就是如理作意（如理的思考）。

比丘们！由于如理作意，确实能让还未生起的觉支生起，也能让已经生起的觉支修习而圆满。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 1.51-97)/2.3 Kalyāṇamittādivagga 善友等品 (AN 1.71-81)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.6 失态 (AN 1.76)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

76. “Appamattikā esā, bhikkhave, parihāni yadidaṃ ñātiparihāni. Etaṃ patikiṭṭhaṃ, bhikkhave, parihānīnaṃ yadidaṃ paññāparihānī”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

六 比丘们！这种衰失是微不足道的，那就是失去亲属。比丘们！这是衰失中最严重的（应受呵斥的），那

就是失去智慧（慧的衰失）。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 1.51-97)/2.3 Kalyāṇamittādivagga 善友等品 (AN 1.71-81)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.7 慧之得 (AN 1.77)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

77. “Appamattikā esā, bhikkhave, vuddhi yadidaṃ ñātivuddhi. Etadaggaṃ, bhikkhave, vuddhīnaṃ yadidaṃ paññāvuddhi. Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘paññāvuddhiyā vaddhissāmā’ti. Evañhi vo, bhikkhave, sikkhitabban”ti. Sattamaṃ.

☸---------------------------------------------------------------------

七 比丘们！这种增长是微不足道的，那就是亲属的增长。比丘们！这是增长中最殊胜的，那

就是智慧的增长（获得智慧）。因此，比丘们！你们应当这样学习：‘我们要在智慧的增长中得以增进（成长）’。比丘们！你们

应当这样学习。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 1.51-97)/2.3 Kalyāṇamittādivagga 善友等品 (AN 1.71-81)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.8 财产之失 (AN 1.78)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

78. “Appamattikā esā, bhikkhave, parihāni yadidaṃ bhogaparihāni. Etaṃ patikiṭṭhaṃ, bhikkhave, parihānīnaṃ yadidaṃ paññāparihānī”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

八 比丘们！这种衰失是微不足道的，那就是财产的损失。比丘们！这是衰失中最严重的（应受呵斥的），那

就是智慧的衰失。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 1.51-97)/2.3 Kalyāṇamittādivagga 善友等品 (AN 1.71-81)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.9 财产之得 (AN 1.79)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

79. “Appamattikā esā, bhikkhave, vuddhi yadidaṃ bhogavuddhi. Etadaggaṃ, bhikkhave, vuddhīnaṃ yadidaṃ paññāvuddhi. Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘paññāvuddhiyā vaddhissāmā’ti. Evañhi vo, bhikkhave, sikkhitabban”ti. Navamaṃ.

☸---------------------------------------------------------------------

九 比丘们！这种增长是微不足道的，那就是财产的增长。比丘们！这是增长中最殊胜的，那

就是智慧的增长（获得智慧）。因此，比丘们！你们应当这样学习：‘我们要在智慧的增长中得以增进（成长）’。比丘们！你们

应当这样学习。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 1.51-97)/2.3 Kalyāṇamittādivagga 善友等品 (AN 1.71-81)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.10 称誉之失 (AN 1.80)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

80. “Appamattikā esā, bhikkhave, parihāni yadidaṃ yasoparihāni. Etaṃ patikiṭṭhaṃ, bhikkhave, parihānīnaṃ yadidaṃ paññāparihānī”ti. Dasamaṃ.

Kalyāṇamittādivaggo aṭṭhamo.

☸---------------------------------------------------------------------

一〇 比丘们！这种衰失是微不足道的，那就是名誉的损失。比丘们！这是衰失中最严重的（应受呵斥的），

那就是智慧的衰失。

善友等品 第八

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 1.51-97)/2.3 Kalyāṇamittādivagga 善友等品 (AN 1.71-81)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.11 称誉之得 (AN 1.81)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Pamādādivaggo

81. “Appamattikā esā, bhikkhave, vuddhi yadidaṃ yasovuddhi. Etadaggaṃ, bhikkhave, vuddhīnaṃ yadidaṃ paññāvuddhi. Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘paññāvuddhiyā vaddhissāmā’ti. Evañhi vo, bhikkhave, sikkhitabban”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第九 放逸等品

一 比丘们！这种增长是微不足道的，那就是名誉的增长。比丘们！这是增长中最殊胜的，那

就是智慧的增长（获得智慧）。因此，比丘们！你们应当这样学习：‘我们要在智慧的增长中得以增进（成长）’。比丘们！你们

应当这样学习。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 1.51-97)/2.4 Pamādādivagga 放逸等品 (AN 1.82-97)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.1 放逸 (AN 1.82)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

82. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yo evaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, pamādo. Pamādo, bhikkhave, mahato anatthāya saṃvattatī”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

二 比丘们！我没有看到另外有哪一种法，能像这样导致巨大的不利。比丘们！这就是放逸。

比丘们！放逸能导致巨大的不利。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 1.51-97)/2.4 Pamādādivagga 放逸等品 (AN 1.82-97)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.2 不放逸 (AN 1.83)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

83. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yo evaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, appamādo. Appamādo, bhikkhave, mahato atthāya saṃvattatī”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

三 比丘们！我没有看到另外有哪一种法，能像这样导致巨大的利益。比丘们！这就是不放逸。

比丘们！不放逸能导致巨大的利益。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 1.51-97)/2.4 Pamādādivagga 放逸等品 (AN 1.82-97)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.3 懈怠 (AN 1.84)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

84. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yo evaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, kosajjaṃ. Kosajjaṃ, bhikkhave, mahato anatthāya saṃvattatī”ti. Catutthaṃ.

☸---------------------------------------------------------------------

［对于以下的七项，解说同样的经文］－－

四 懈怠……。［比丘们！我没有看到另外有哪一种法，能像这样导致巨大的不利。比丘们！这就是懈怠。比丘们！懈怠能导致巨大的不利。］

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 1.51-97)/2.4 Pamādādivagga 放逸等品 (AN 1.82-97)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.4 发勤精进 (AN 1.85)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

85. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yo evaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, vīriyārambho. Vīriyārambho, bhikkhave, mahato atthāya saṃvattatī”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

五 ……发起精进。［比丘们！我没有看到另外有哪一种法，能像这样导致巨大的利益。比丘们！这就是发起精进。比丘们！发起精进能导致巨大的利益。］

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 1.51-97)/2.4 Pamādādivagga 放逸等品 (AN 1.82-97)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.5 大欲 (AN 1.86)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

86. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yo evaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, mahicchatā. Mahicchatā, bhikkhave, mahato anatthāya saṃvattatī”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

六 大欲……。［比丘们！我没有看到另外有哪一种法，能像这样导致巨大的不利。比丘们！这就是大欲（欲望强烈）。比丘们！大欲能导致巨大的不利。］

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 1.51-97)/2.4 Pamādādivagga 放逸等品 (AN 1.82-97)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.6 少欲 (AN 1.87)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

87. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yo evaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, appicchatā. Appicchatā, bhikkhave, mahato atthāya saṃvattatī”ti. Sattamaṃ.

☸---------------------------------------------------------------------

七 ……少欲。［比丘们！我没有看到另外有哪一种法，能像这样导致巨大的利益。比丘们！这就是少欲。比丘们！少欲能导致巨大的利益。］

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 1.51-97)/2.4 Pamādādivagga 放逸等品 (AN 1.82-97)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.7 不喜足 (AN 1.88)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

88. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yo evaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, asantuṭṭhitā. Asantuṭṭhitā, bhikkhave, mahato anatthāya saṃvattatī”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

八 不满足……。［比丘们！我没有看到另外有哪一种法，能像这样导致巨大的不利。比丘们！这就是不满足。比丘们！不满足能导致巨大的不利。］

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 1.51-97)/2.4 Pamādādivagga 放逸等品 (AN 1.82-97)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.8 喜足 (AN 1.89)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

89. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yo evaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, santuṭṭhitā. Santuṭṭhitā, bhikkhave, mahato atthāya saṃvattatī”ti. Navamaṃ.

☸---------------------------------------------------------------------

九 ……满足。［比丘们！我没有看到另外有哪一种法，能像这样导致巨大的利益。比丘们！这就是满足。比丘们！满足能导致巨大的利益。］

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 1.51-97)/2.4 Pamādādivagga 放逸等品 (AN 1.82-97)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.9 非理作意 (AN 1.90)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

90. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yo evaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, ayoniso manasikāro. Ayonisomanasikāro, bhikkhave, mahato anatthāya saṃvattatī”ti. Dasamaṃ.

☸---------------------------------------------------------------------

十 非理作意……。［比丘们！我没有看到另外有哪一种法，能像这样导致巨大的不利。比丘们！这就是非理作意。比丘们！非理作意能导致巨大的不利。］

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 1.51-97)/2.4 Pamādādivagga 放逸等品 (AN 1.82-97)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.10 如理作意 (AN 1.91)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

91. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yo evaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, yoniso manasikāro. Yonisomanasikāro, bhikkhave, mahato atthāya saṃvattatī”ti. Ekādasamaṃ.

☸---------------------------------------------------------------------

一一 ……如理作意。［比丘们！我没有看到另外有哪一种法，能像这样导致巨大的利益。比丘们！这就是如理作意。比丘们！如理作意能导致巨大的利益。］

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 1.51-97)/2.4 Pamādādivagga 放逸等品 (AN 1.82-97)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.11 不正知 (AN 1.92)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

92. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yo evaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, asampajaññaṃ. Asampajaññaṃ, bhikkhave, mahato anatthāya saṃvattatī”ti. Dvādasamaṃ.

☸---------------------------------------------------------------------

一二 不正知……。［比丘们！我没有看到另外有哪一种法，能像这样导致巨大的不利。比丘们！这就是不正知（缺乏清晰的理解）。比丘们！不正知能导致巨大的不利。］

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 1.51-97)/2.4 Pamādādivagga 放逸等品 (AN 1.82-97)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.12 正知 (AN 1.93)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

93. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yo evaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, sampajaññaṃ. Sampajaññaṃ, bhikkhave, mahato atthāya saṃvattatī”ti. Terasamaṃ.

☸---------------------------------------------------------------------

一三 ……正知。［比丘们！我没有看到另外有哪一种法，能像这样导致巨大的利益。比丘们！这就是正知（清晰的理解）。比丘们！正知能导致巨大的利益。］

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 1.51-97)/2.4 Pamādādivagga 放逸等品 (AN 1.82-97)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.13 恶友 (AN 1.94)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

94. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yo evaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, pāpamittatā. Pāpamittatā, bhikkhave, mahato anatthāya saṃvattatī”ti. Cuddasamaṃ.

☸---------------------------------------------------------------------

一四 恶友……。［比丘们！我没有看到另外有哪一种法，能像这样导致巨大的不利。比丘们！这就是结交恶友。比丘们！结交恶友能导致巨大的不利。］

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 1.51-97)/2.4 Pamādādivagga 放逸等品 (AN 1.82-97)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.14 善友 (AN 1.95)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

95. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yo evaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, kalyāṇamittatā. Kalyāṇamittatā, bhikkhave, mahato atthāya saṃvattatī”ti. Pannarasamaṃ.

☸---------------------------------------------------------------------

一五 ……善友。［比丘们！我没有看到另外有哪一种法，能像这样导致巨大的利益。比丘们！这就是结交善友。比丘们！结交善友能导致巨大的利益。］

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 1.51-97)/2.4 Pamādādivagga 放逸等品 (AN 1.82-97)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.15 行不善法 (AN 1.96)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

96. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yo evaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, anuyogo akusalānaṃ dhammānaṃ, ananuyogo kusalānaṃ dhammānaṃ. Anuyogo, bhikkhave, akusalānaṃ dhammānaṃ, ananuyogo kusalānaṃ dhammānaṃ mahato anatthāya saṃvattatī”ti. Soḷasamaṃ.

☸---------------------------------------------------------------------

一六 致力于修习不善法，不致力于修习善法……。［比丘们！我没有看到另外有哪一种法，能像这样导致巨大的不利。比丘们！这就是致力于修习不善法，不致力于修习善法。比丘们！致力于修习不善法，不致力于修习善法能导致巨大的不利。］

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 1.51-97)/2.4 Pamādādivagga 放逸等品 (AN 1.82-97)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.16 行善法 (AN 1.97)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

97. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yo evaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, anuyogo kusalānaṃ dhammānaṃ, ananuyogo akusalānaṃ dhammānaṃ. Anuyogo, bhikkhave, kusalānaṃ dhammānaṃ, ananuyogo akusalānaṃ dhammānaṃ mahato atthāya saṃvattatī”ti. Sattarasamaṃ.

Pamādādivaggo navamo.

☸---------------------------------------------------------------------

一七 ……致力于修习善法，不致力于修习不善法。［比丘们！我没有看到另外有哪一种法，能像这样导致巨大的利益。比丘们！这就是致力于修习善法，不致力于修习不善法。比丘们！致力于修习善法，不致力于修习不善法能导致巨大的利益。］

放逸等品 第九

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 1.98-381)/3.1 Dutiyapamādādivagga 放逸等品之二 (AN 1.98-139)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.1 放逸大无利 (AN 1.98)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Dutiyapamādādivaggo

98. “Ajjhattikaṃ, bhikkhave, aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi yaṃ evaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, pamādo. Pamādo, bhikkhave, mahato anatthāya saṃvattatī”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第十 放逸等品之二

一 诸比丘！就内在因素而言，我看不到任何其他单一因素，像放逸这样，能导致如此大的损害。诸比丘！这（因素）就是放逸。

诸比丘！放逸能导致巨大的损害。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 1.98-381)/3.1 Dutiyapamādādivagga 放逸等品之二 (AN 1.98-139)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.2 不放逸大利 (AN 1.99)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

99. “Ajjhattikaṃ, bhikkhave, aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi yaṃ evaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, appamādo. Appamādo, bhikkhave, mahato atthāya saṃvattatī”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

二 诸比丘！就内在因素而言，我看不到任何其他单一因素，像不放逸这样，能导致如此大的利益。诸比丘！这（因素）就是不放逸。

诸比丘！不放逸能导致巨大的利益。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 1.98-381)/3.1 Dutiyapamādādivagga 放逸等品之二 (AN 1.98-139)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.3 懈怠大无利 (AN 1.100)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

100. “Ajjhattikaṃ, bhikkhave, aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi yaṃ evaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, kosajjaṃ. Kosajjaṃ, bhikkhave, mahato anatthāya saṃvattatī”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

三 诸比丘！就内在因素而言，我看不到任何其他单一因素，像懈怠这样，能导致如此大的损害。诸比丘！这（因素）就是懈怠……。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 1.98-381)/3.1 Dutiyapamādādivagga 放逸等品之二 (AN 1.98-139)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.4 发勤精进大利 (AN 1.101)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

101. “Ajjhattikaṃ, bhikkhave, aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi yaṃ evaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, vīriyārambho. Vīriyārambho, bhikkhave, mahato atthāya saṃvattatī”ti. Catutthaṃ.

☸---------------------------------------------------------------------

四 诸比丘！就内在因素而言，我看不到任何其他单一因素，像……发起精进这样，能导致如此大的利益。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 1.98-381)/3.1 Dutiyapamādādivagga 放逸等品之二 (AN 1.98-139)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.5--12 大欲至正知等八经 (AN 1.102-109)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

102-109. “Ajjhattikaṃ, bhikkhave, aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi yaṃ evaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, mahicchatā…pe… appicchatā… asantuṭṭhitā… santuṭṭhitā… ayonisomanasikāro… yonisomanasikāro… asampajaññaṃ… sampajaññaṃ… dvādasamaṃ.

☸---------------------------------------------------------------------

五 ……乃至……[我看不到任何其他单一内在因素，像]大欲[这样，能导致如此大的损害]。

六 ……乃至……[我看不到任何其他单一内在因素，像]少欲[这样，能导致如此大的利益]。

七 ……乃至……[我看不到任何其他单一内在因素，像]不满足[这样，能导致如此大的损害]。

八 ……乃至……[我看不到任何其他单一内在因素，像]满足[这样，能导致如此大的利益]。

九 ……乃至……[我看不到任何其他单一内在因素，像]非如理作意[这样，能导致如此大的损害]。

一〇 ……乃至……[我看不到任何其他单一内在因素，像]如理作意[这样，能导致如此大的利益]。

一一 ……乃至……[我看不到任何其他单一内在因素，像]不正知[这样，能导致如此大的损害]。

一二 ……乃至……[我看不到任何其他单一内在因素，像]正知[这样，能导致如此大的利益]。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 1.98-381)/3.1 Dutiyapamādādivagga 放逸等品之二 (AN 1.98-139)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.13 恶友 (AN 1.110)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

110. “Bāhiraṃ, bhikkhave, aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi yaṃ evaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, pāpamittatā. Pāpamittatā, bhikkhave, mahato anatthāya saṃvattatī”ti. Terasamaṃ.

☸---------------------------------------------------------------------

一三 ……乃至……诸比丘！就外在因素而言，我看不到任何其他单一因素，像结交恶友这样，能导致如此大的损害。诸比丘！

诸比丘！结交恶友能导致巨大的损害。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 1.98-381)/3.1 Dutiyapamādādivagga 放逸等品之二 (AN 1.98-139)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.14 善友 (AN 1.111)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

111. “Bāhiraṃ, bhikkhave, aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi yaṃ evaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, kalyāṇamittatā. Kalyāṇamittatā, bhikkhave, mahato atthāya saṃvattatī”ti. Cuddasamaṃ.

☸---------------------------------------------------------------------

一四 诸比丘！就外在因素而言，我看不到任何其他单一因素，像结交善友这样，能导致如此大的利益。诸比丘！

诸比丘！结交善友能导致巨大的利益。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 1.98-381)/3.1 Dutiyapamādādivagga 放逸等品之二 (AN 1.98-139)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.15 行不善法 (AN 1.112)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

112. “Ajjhattikaṃ, bhikkhave, aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi yaṃ evaṃ mahato anatthāya saṃvattati yathayidaṃ, bhikkhave, anuyogo akusalānaṃ dhammānaṃ, ananuyogo kusalānaṃ dhammānaṃ. Anuyogo, bhikkhave, akusalānaṃ dhammānaṃ, ananuyogo kusalānaṃ dhammānaṃ mahato anatthāya saṃvattatī”ti. Pannarasamaṃ.

☸---------------------------------------------------------------------

一五 诸比丘！就内在因素而言，我看不到任何其他单一因素，像致力于不善法、不致力于善法这样，能导致如此大的损害。诸比丘！

诸比丘！致力于不善法、不致力于善法……能导致巨大的损害。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 1.98-381)/3.1 Dutiyapamādādivagga 放逸等品之二 (AN 1.98-139)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.16 行善法 (AN 1.113)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

113. “Ajjhattikaṃ, bhikkhave, aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi yaṃ evaṃ mahato atthāya saṃvattati yathayidaṃ, bhikkhave, anuyogo kusalānaṃ dhammānaṃ, ananuyogo akusalānaṃ dhammānaṃ. Anuyogo, bhikkhave, kusalānaṃ dhammānaṃ, ananuyogo akusalānaṃ dhammānaṃ mahato atthāya saṃvattatī”ti. Soḷasamaṃ.

☸---------------------------------------------------------------------

一六 诸比丘！就内在因素而言，我看不到任何其他单一因素，像致力于善法、不致力于不善法这样，能导致如此大的利益。诸比丘！

诸比丘！致力于善法……能导致巨大的利益。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 1.98-381)/3.1 Dutiyapamādādivagga 放逸等品之二 (AN 1.98-139)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.17 放逸 (AN 1.114)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

114. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yo evaṃ saddhammassa sammosāya antaradhānāya saṃvattati yathayidaṃ, bhikkhave, pamādo. Pamādo, bhikkhave, saddhammassa sammosāya antaradhānāya saṃvattatī”ti. Sattarasamaṃ.

☸---------------------------------------------------------------------

一七 诸比丘！我看不到任何其他单一法，像放逸这样，能导致正法的混乱与消失。诸比丘！

诸比丘！放逸能导致正法的混乱与消失。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 1.98-381)/3.1 Dutiyapamādādivagga 放逸等品之二 (AN 1.98-139)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.18 不放逸 (AN 1.115)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

115. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yo evaṃ saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati yathayidaṃ, bhikkhave, appamādo. Appamādo, bhikkhave, saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattatī”ti. Aṭṭhārasamaṃ.

☸---------------------------------------------------------------------

一八 诸比丘！我看不到任何其他单一法，像不放逸这样，能导致正法的住立、不混乱、不消失。诸比丘！

诸比丘！不放逸能导致正法的住立、不混乱、不消失。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 1.98-381)/3.1 Dutiyapamādādivagga 放逸等品之二 (AN 1.98-139)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.19 懈怠 (AN 1.116)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

116. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yo evaṃ saddhammassa sammosāya antaradhānāya saṃvattati yathayidaṃ, bhikkhave, kosajjaṃ. Kosajjaṃ, bhikkhave, saddhammassa sammosāya antaradhānāya saṃvattatī”ti. Ekūnavīsatimaṃ.

☸---------------------------------------------------------------------

一九 诸比丘！我看不到任何其他单一法，像懈怠这样，能导致正法的混乱与消失。诸比丘！这（因素）就是懈怠……。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 1.98-381)/3.1 Dutiyapamādādivagga 放逸等品之二 (AN 1.98-139)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.20 发勤精进 (AN 1.117)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

117. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yo evaṃ saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati yathayidaṃ, bhikkhave, vīriyārambho. Vīriyārambho, bhikkhave, saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattatī”ti. Vīsatimaṃ.

☸---------------------------------------------------------------------

二〇 诸比丘！我看不到任何其他单一法，像……发起精进这样，能导致正法的住立、不混乱、不消失。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 1.98-381)/3.1 Dutiyapamādādivagga 放逸等品之二 (AN 1.98-139)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.21--31 大欲至行不善法等十一经 (AN 1.118-128)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

118-128. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yo evaṃ saddhammassa sammosāya antaradhānāya saṃvattati yathayidaṃ, bhikkhave, mahicchatā…pe… appicchatā… asantuṭṭhitā… santuṭṭhitā… ayonisomanasikāro… yonisomanasikāro… asampajaññaṃ… sampajaññaṃ … pāpamittatā… kalyāṇamittatā… anuyogo akusalānaṃ dhammānaṃ, ananuyogo kusalānaṃ dhammānaṃ. Anuyogo, bhikkhave, akusalānaṃ dhammānaṃ, ananuyogo kusalānaṃ dhammānaṃ saddhammassa sammosāya antaradhānāya saṃvattatī”ti. Ekattiṃsatimaṃ.

☸---------------------------------------------------------------------

二一 ……乃至[我看不到任何其他单一法，像]大欲[这样，能导致正法的混乱与消失]……。

二二 ……乃至……[我看不到任何其他单一法，像]少欲[这样，能导致正法的住立、不混乱、不消失]。

二三 ……乃至……[我看不到任何其他单一法，像]不满足[这样，能导致正法的混乱与消失]……。

二四 ……乃至……[我看不到任何其他单一法，像]满足[这样，能导致正法的住立、不混乱、不消失]。

二五～二六 ……乃至……[我看不到任何其他单一法，像]非如理作意[这样，能导致正法的混乱与消失]……乃至……[我看不到任何其他单一法，像]如理作意[这样，能导致正法的住立、不混乱、不消失]。

二七～二八 ……乃至……[我看不到任何其他单一法，像]不正知[这样，能导致正法的混乱与消失]……乃至……[我看不到任何其他单一法，像]正知[这样，能导致正法的住立、不混乱、不消失]。

二九～三〇 ……乃至……[我看不到任何其他单一法，像]结交恶友[这样，能导致正法的混乱与消失]……乃至……[我看不到任何其他单一法，像]结交善友[这样，能导致正法的住立、不混乱、不消失]。

三一 ……乃至[我看不到任何其他单一法，像]致力于不善法、不致力于善法[这样，能导致正法的混乱与消失]……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 1.98-381)/3.1 Dutiyapamādādivagga 放逸等品之二 (AN 1.98-139)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.32 行善法 (AN 1.129)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

129. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yo evaṃ saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati yathayidaṃ, bhikkhave, anuyogo kusalānaṃ dhammānaṃ, ananuyogo akusalānaṃ dhammānaṃ. Anuyogo, bhikkhave, kusalānaṃ dhammānaṃ, ananuyogo akusalānaṃ dhammānaṃ saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattatī”ti. Catukkoṭikaṃ niṭṭhitaṃ. Bāttiṃsatimaṃ.

☸---------------------------------------------------------------------

三二 ……乃至……[我看不到任何其他单一法，像]致力于善法、不致力于不善法[这样，能导致正法的住立、不混乱、不消失]

……乃至……

四句毕

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 1.98-381)/3.1 Dutiyapamādādivagga 放逸等品之二 (AN 1.98-139)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.33 非法示为正法 (AN 1.130)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

130. “Ye te, bhikkhave, bhikkhū adhammaṃ dhammoti dīpenti te, bhikkhave, bhikkhū bahujanaahitāya paṭipannā bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. Bahuñca te, bhikkhave, bhikkhū apuññaṃ pasavanti, te cimaṃ [tepimaṃ (sī.)] saddhammaṃ antaradhāpentī”ti. Tettiṃsatimaṃ.

☸---------------------------------------------------------------------

三三 诸比丘！那些把非法解释为正法的比丘们，诸比丘！这些比丘的行为，是为了许多人的无益，为了许多人的不乐，是为了众多人们的损害、无益、痛苦，对天神和人类也是如此。诸比丘！而且这些比丘会产生很多非福德，他们使这正法消失。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 1.98-381)/3.1 Dutiyapamādādivagga 放逸等品之二 (AN 1.98-139)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.34 正法示为非法 (AN 1.131)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

131. “Ye te, bhikkhave, bhikkhū dhammaṃ adhammoti dīpenti te, bhikkhave, bhikkhū bahujanaahitāya paṭipannā bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. Bahuñca te, bhikkhave, bhikkhū apuññaṃ pasavanti, te cimaṃ saddhammaṃ antaradhāpentī”ti. Catuttiṃsatimaṃ.

☸---------------------------------------------------------------------

三四 诸比丘！那些把正法解释为非法的比丘们……乃至……[这些比丘的行为，是为了许多人的无益，为了许多人的不乐，是为了众多人们的损害、无益、痛苦，对天神和人类也是如此。诸比丘！而且这些比丘会产生很多非福德，他们使这正法消失。]

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 1.98-381)/3.1 Dutiyapamādādivagga 放逸等品之二 (AN 1.98-139)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.35--42 非律示为律至如来所制等八经 (AN 1.132-139)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

132-139. “Ye te, bhikkhave, bhikkhū avinayaṃ vinayoti dīpenti…pe… vinayaṃ avinayoti dīpenti…pe… abhāsitaṃ alapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpenti…pe… bhāsitaṃ lapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpenti…pe… anāciṇṇaṃ tathāgatena āciṇṇaṃ tathāgatenāti dīpenti…pe… āciṇṇaṃ tathāgatena anāciṇṇaṃ tathāgatenāti dīpenti…pe… apaññattaṃ tathāgatena paññattaṃ tathāgatenāti dīpenti…pe… paññattaṃ tathāgatena apaññattaṃ tathāgatenāti dīpenti te, bhikkhave, bhikkhū bahujanaahitāya paṭipannā bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. Bahuñca te, bhikkhave, bhikkhū apuññaṃ pasavanti, te cimaṃ saddhammaṃ antaradhāpentī”ti. Dvācattālīsatimaṃ.

Dutiyapamādādivaggo dasamo.

☸---------------------------------------------------------------------

三五 诸比丘！那些把非律解释为律的比丘们……乃至……

三六 诸比丘！那些把律解释为非律的比丘们……乃至……

三七 诸比丘！那些把如来未说、未言的，解释为如来所说、所言的比丘们……乃至……

三八 诸比丘！那些把如来所说、所言的，解释为如来未说、未言的比丘们……乃至……

三九 诸比丘！那些把如来未行持的，解释为如来所行持的比丘们……乃至……

四〇 诸比丘！那些把如来所行持的，解释为如来未行持的比丘们……乃至……

四一 诸比丘！那些把如来未制定的，解释为如来所制定的比丘们……乃至……

四二 诸比丘！那些把如来所制定的，解释为如来未制定的比丘们。诸比丘！这些比丘的行为，是为了许多人的无益，为了许多人的不乐，是为了众多人们的损害、无益、痛苦，对人与天也是无益、痛苦。

诸比丘！而且这些比丘将产生很多非福德，又这些比丘将使此正法消失。

放逸等品之二十

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 1.98-381)/3.2 Adhammavagga 非法等品 (AN 1.140-149)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.1 非法示为非法 (AN 1.140)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Adhammavaggo

140. “Ye te, bhikkhave, bhikkhū adhammaṃ adhammoti dīpenti te, bhikkhave, bhikkhū bahujanahitāya paṭipannā bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṃ. Bahuñca te, bhikkhave, bhikkhū puññaṃ pasavanti, te cimaṃ saddhammaṃ ṭhapentī”ti [thapentīti (ka.)]. Paṭhamaṃ.

☸---------------------------------------------------------------------

第十一 非法等品

一 诸比丘！那些以非法解释为非法的比丘们。诸比丘！这些比丘的行为，是为了许多人的利益，许多人的快乐，众多人们的福祉、利益、快乐，对人与天也是利益、快乐。诸比丘！又这些比丘将产生很多福德，又他们将稳固此正法。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 1.98-381)/3.2 Adhammavagga 非法等品 (AN 1.140-149)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.2 法示为法 (AN 1.141)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

141. “Ye te, bhikkhave, bhikkhū dhammaṃ dhammoti dīpenti te, bhikkhave, bhikkhū bahujanahitāya paṭipannā bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṃ. Bahuñca te, bhikkhave, bhikkhū puññaṃ pasavanti, te cimaṃ saddhammaṃ ṭhapentī”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

二 诸比丘！那些以法解释为法的比丘们……乃至……[这些比丘的行为，是为了许多人的利益，许多人的快乐，众多人们的福祉、利益、快乐，对人与天也是利益、快乐。诸比丘！又这些比丘将产生很多福德，又他们将稳固此正法。]

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 1.98-381)/3.2 Adhammavagga 非法等品 (AN 1.140-149)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.3--10 非律示为非律至如来所制等八经 (AN 1.142-149)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

142-149. “Ye te, bhikkhave, bhikkhū avinayaṃ avinayoti dīpenti…pe… vinayaṃ vinayoti dīpenti…pe… abhāsitaṃ alapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpenti…pe… bhāsitaṃ lapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpenti…pe… anāciṇṇaṃ tathāgatena anāciṇṇaṃ tathāgatenāti dīpenti…pe… āciṇṇaṃ tathāgatena āciṇṇaṃ tathāgatenāti dīpenti…pe… apaññattaṃ tathāgatena apaññattaṃ tathāgatenāti dīpenti…pe… paññattaṃ tathāgatena paññattaṃ tathāgatenāti dīpenti te, bhikkhave, bhikkhū bahujanahitāya paṭipannā bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṃ. Bahuñca te, bhikkhave, bhikkhū puññaṃ pasavanti, te cimaṃ saddhammaṃ ṭhapentī”ti. Dasamaṃ.

Adhammavaggo ekādasamo.

☸---------------------------------------------------------------------

三 诸比丘！那些以非律解释为非律的比丘们……乃至……

四 诸比丘！那些以律解释为律的比丘们……乃至……

五 诸比丘！那些以如来未说、未言的，解释为如来未说、未言的比丘们……乃至……

六 诸比丘！那些以如来所说、所言的，解释为如来所说、所言的比丘们……乃至……

七 诸比丘！那些以如来未行持的，解释为如来未行持的比丘们……乃至……

八 诸比丘！那些以如来所行持的，解释为如来所行持的比丘们……乃至……

九 诸比丘！那些以如来未制定的，解释为如来未制定的比丘们……乃至……

一〇 诸比丘！那些以如来所制定的，解释为如来所制定的比丘们。诸比丘！这些比丘的行为，是为了许多人的利益，许多人的快乐，众多人们的福祉、利益、快乐，对人与天也是利益、快乐。诸比丘！又这些比丘将产生很多福德，又这些比丘将稳固此正法。

非法等品第十一

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 1.98-381)/3.3 Anāpattivagga 无犯等品 (AN 1.150-169)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.1 无犯示为犯 (AN 1.150)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

12. Anāpattivaggo

150. “Ye te, bhikkhave, bhikkhū anāpattiṃ āpattīti dīpenti te, bhikkhave, bhikkhū bahujanaahitāya paṭipannā bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. Bahuñca te, bhikkhave, bhikkhū apuññaṃ pasavanti, te cimaṃ saddhammaṃ antaradhāpentī”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第十二 无犯等品

一 诸比丘！那些将无犯解释为犯的比丘们。诸比丘！这些比丘的行为，是为了许多人的无益，是为了许多人的不乐，是为了众多人们的损害、无益、痛苦，对人、天也是无益、痛苦。诸比丘！又这些比丘将产生很多非福德，又这些比丘将使此正法消失。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 1.98-381)/3.3 Anāpattivagga 无犯等品 (AN 1.150-169)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.2 犯示为无犯 (AN 1.151)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

151. “Ye te, bhikkhave, bhikkhū āpattiṃ anāpattīti dīpenti te, bhikkhave, bhikkhū bahujanaahitāya paṭipannā bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. Bahuñca te, bhikkhave, bhikkhū apuññaṃ pasavanti, te cimaṃ saddhammaṃ antaradhāpentī”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

二 诸比丘！凡是比丘，将‘有犯’开示为‘无犯’的……（后略）……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 1.98-381)/3.3 Anāpattivagga 无犯等品 (AN 1.150-169)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.3--10 轻犯示为重犯至无悔除犯等八经 (AN 1.152-159)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

152-159. “Ye te, bhikkhave, bhikkhū lahukaṃ āpattiṃ garukā āpattīti dīpenti…pe… garukaṃ āpattiṃ lahukā āpattīti dīpenti…pe… duṭṭhullaṃ āpattiṃ aduṭṭhullā āpattīti dīpenti…pe… aduṭṭhullaṃ āpattiṃ duṭṭhullā āpattīti dīpenti…pe… sāvasesaṃ āpattiṃ anavasesā āpattīti dīpenti…pe… anavasesaṃ āpattiṃ sāvasesā āpattīti dīpenti…pe… sappaṭikammaṃ āpattiṃ appaṭikammā āpattīti dīpenti…pe… appaṭikammaṃ āpattiṃ sappaṭikammā āpattīti dīpenti te, bhikkhave, bhikkhū bahujanaahitāya paṭipannā bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. Bahuñca te, bhikkhave, bhikkhū apuññaṃ pasavanti, te cimaṃ saddhammaṃ antaradhāpentī”ti. Dasamaṃ.

☸---------------------------------------------------------------------

三 诸比丘！凡是比丘，将‘轻犯’开示为‘重犯’的……（后略）……

四 诸比丘！凡是比丘，将‘重犯’开示为‘轻犯’的……（后略）……

五 诸比丘！凡是比丘，将‘粗重犯’开示为‘非粗重犯’的……（后略）……

六 诸比丘！凡是比丘，将‘非粗重犯’开示为‘粗重犯’的……（后略）……

七 诸比丘！凡是比丘，将‘有残犯’开示为‘无残犯’的……（后略）……

八 诸比丘！凡是比丘，将‘无残犯’开示为‘有残犯’的……（后略）……

九 诸比丘！凡是比丘，将‘有悔除犯’开示为‘无悔除犯’的……（后略）……

十 诸比丘！凡是比丘，将‘无悔除犯’开示为‘有悔除犯’的。诸比丘！那些比丘是……（后略）……（第九之三三）……将导致此正法隐没。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 1.98-381)/3.3 Anāpattivagga 无犯等品 (AN 1.150-169)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.11 无犯示为无犯 (AN 1.160)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

160. “Ye te, bhikkhave, bhikkhū anāpattiṃ anāpattīti dīpenti te, bhikkhave, bhikkhū bahujanahitāya paṭipannā bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṃ. Bahuñca te, bhikkhave, bhikkhū puññaṃ pasavanti, te cimaṃ saddhammaṃ ṭhapentī”ti. Ekādasamaṃ.

☸---------------------------------------------------------------------

十一 诸比丘！凡是比丘，将‘无犯’开示为‘无犯’的。诸比丘！那些比丘的行为，是为了很多人的利益，为了很多人的安乐，为了很多人的福祉，为了人和天的利益与安乐。诸比丘！而且那些比丘将产生很多的福德，那些比丘将确立此正法……（后略）……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 1.98-381)/3.3 Anāpattivagga 无犯等品 (AN 1.150-169)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.12 犯示为犯 (AN 1.161)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

161. “Ye te, bhikkhave, bhikkhū āpattiṃ āpattīti dīpenti te, bhikkhave, bhikkhū bahujanahitāya paṭipannā bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṃ. Bahuñca te, bhikkhave, bhikkhū puññaṃ pasavanti, te cimaṃ saddhammaṃ ṭhapentī”ti. Dvādasamaṃ.

☸---------------------------------------------------------------------

十二 诸比丘！凡是比丘，将‘有犯’开示为‘有犯’的……（后略）……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 1.98-381)/3.3 Anāpattivagga 无犯等品 (AN 1.150-169)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.13--20 轻犯示为轻犯至无悔除犯等八经 (AN 1.162-169)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

162-169. “Ye te, bhikkhave, bhikkhū lahukaṃ āpattiṃ lahukā āpattīti dīpenti… garukaṃ āpattiṃ garukā āpattīti dīpenti… duṭṭhullaṃ āpattiṃ duṭṭhullā āpattīti dīpenti… aduṭṭhullaṃ āpattiṃ aduṭṭhullā āpattīti dīpenti… sāvasesaṃ āpattiṃ sāvasesā āpattīti dīpenti… anavasesaṃ āpattiṃ anavasesā āpattīti dīpenti… sappaṭikammaṃ āpattiṃ sappaṭikammā āpattīti dīpenti… appaṭikammaṃ āpattiṃ appaṭikammā āpattīti dīpenti te, bhikkhave, bhikkhū bahujanahitāya paṭipannā bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṃ. Bahuñca te, bhikkhave, bhikkhū puññaṃ pasavanti, te cimaṃ saddhammaṃ ṭhapentī”ti. Vīsatimaṃ.

Anāpattivaggo dvādasamo.

☸---------------------------------------------------------------------

十三 诸比丘！凡是比丘，将‘轻犯’开示为‘轻犯’的……（后略）……

十四 诸比丘！凡是比丘，将‘重犯’开示为‘重犯’的……（后略）……

十五 诸比丘！凡是比丘，将‘粗重犯’开示为‘粗重犯’的……（后略）……

十六 诸比丘！凡是比丘，将‘非粗重犯’开示为‘非粗重犯’的……（后略）……

十七 诸比丘！凡是比丘，将‘有残犯’开示为‘有残犯’的……（后略）……

十八 诸比丘！凡是比丘，将‘无残犯’开示为‘无残犯’的……（后略）……

十九 诸比丘！凡是比丘，将‘有悔除犯’开示为‘有悔除犯’的……（后略）……

二十 诸比丘！凡是比丘，将‘无悔除犯’开示为‘无悔除犯’的。诸比丘！那些比丘的行为，是为了很多人的利益，为了很多人的安乐，为了很多人的福祉，为了人和天的利益与安乐。诸比丘！而且那些比丘将产生很多的福德，那些比丘将确立此正法。

无犯等品 第十二品终

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☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 1.98-381)/3.4 Ekapuggalavagga 一人品 (AN 1.170-187)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.1 多人的利益 (AN 1.170)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

13. Ekapuggalavaggo

170. “Ekapuggalo, bhikkhave, loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. Katamo ekapuggalo? Tathāgato arahaṃ sammāsambuddho. Ayaṃ kho, bhikkhave, ekapuggalo loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti.

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第十三 一人品

十 诸比丘！有一个人出生于世间，是为了很多人的利益，为了很多人的安乐，为了怜悯世间，为了人与天的福祉、利益、安乐而出生的。是哪一个人呢？如来、阿拉汉、正自觉者。

诸比丘！这就是那一个出生于世间……（后略）……为了人与天的福祉、利益、安乐而出生的人。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 1.98-381)/3.4 Ekapuggalavagga 一人品 (AN 1.170-187)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.2 稀有难得 (AN 1.171)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

171. “Ekapuggalassa, bhikkhave, pātubhāvo dullabho lokasmiṃ. Katamassa ekapuggalassa? Tathāgatassa arahato sammāsambuddhassa. Imassa kho, bhikkhave, ekapuggalassa pātubhāvo dullabho lokasmin”ti.

☸---------------------------------------------------------------------

二 诸比丘！有一个人的出现于世间，是稀有难得的。是哪一个人呢？是如来、阿拉汉、正自觉者。

诸比丘！这就是那一个出现于世间是稀有难得的人。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 1.98-381)/3.4 Ekapuggalavagga 一人品 (AN 1.170-187)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.3 稀有 (AN 1.172)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

172. “Ekapuggalo, bhikkhave, loke uppajjamāno uppajjati acchariyamanusso. Katamo ekapuggalo? Tathāgato arahaṃ sammāsambuddho. Ayaṃ kho, bhikkhave, ekapuggalo loke uppajjamāno uppajjati acchariyamanusso”ti.

☸---------------------------------------------------------------------

三 诸比丘！有一个人出生于世间，是作为稀有之人而出生的。是哪一个人呢？如来、阿拉汉、正觉者。

诸比丘！这就是那一个出生于世间，作为稀有之人出生的人。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 1.98-381)/3.4 Ekapuggalavagga 一人品 (AN 1.170-187)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.4 多人悲伤 (AN 1.173)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

173. “Ekapuggalassa, bhikkhave, kālakiriyā bahuno janassa anutappā [ānutappā (sī.)] hoti. Katamassa ekapuggalassa? Tathāgatassa arahato sammāsambuddhassa. Imassa kho, bhikkhave, ekapuggalassa kālakiriyā bahuno janassa anutappā hotī”ti.

☸---------------------------------------------------------------------

四 诸比丘！有一个人的去世会导致很多人悲伤哀叹。是哪一个人呢？如来、阿拉汉、正自觉者。

诸比丘！这就是那一个去世而导致很多人悲伤哀叹的人。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 1.98-381)/3.4 Ekapuggalavagga 一人品 (AN 1.170-187)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.5 最胜者 (AN 1.174)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

174. “Ekapuggalo, bhikkhave, loke uppajjamāno uppajjati adutiyo asahāyo appaṭimo appaṭisamo appaṭibhāgo appaṭipuggalo asamo asamasamo dvipadānaṃ aggo. Katamo ekapuggalo? Tathāgato arahaṃ sammāsambuddho. Ayaṃ kho, bhikkhave, ekapuggalo loke uppajjamāno uppajjati adutiyo asahāyo appaṭimo appaṭisamo appaṭibhāgo appaṭipuggalo asamo asamasamo dvipadānaṃ aggo”ti.

☸---------------------------------------------------------------------

五 诸比丘！有一个人出生于世间，是作为独一无二、无有同伴、无有相似、无可比拟、无有匹敌、无与伦比、无有相等、无有等同、两足众生中之最殊胜者而出生的。是哪一个人呢？是如来、阿拉汉、正自觉者。

诸比丘！这就是那一个出生于世间，作为……（后略）……两足众生中之最殊胜者而出生的人。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 1.98-381)/3.4 Ekapuggalavagga 一人品 (AN 1.170-187)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.6--17 大眼出现至阿拉汉等十二经 (AN 1.175-186)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

175-186. “Ekapuggalassa, bhikkhave, pātubhāvā mahato cakkhussa pātubhāvo hoti, mahato ālokassa pātubhāvo hoti, mahato obhāsassa pātubhāvo hoti, channaṃ anuttariyānaṃ pātubhāvo hoti, catunnaṃ paṭisambhidānaṃ sacchikiriyā hoti, anekadhātupaṭivedho hoti, nānādhātupaṭivedho hoti, vijjāvimuttiphalasacchikiriyā hoti, sotāpattiphalasacchikiriyā hoti, sakadāgāmiphalasacchikiriyā hoti, anāgāmiphalasacchikiriyā hoti, arahattaphalasacchikiriyā hoti. Katamassa ekapuggalassa? Tathāgatassa arahato sammāsambuddhassa. Imassa kho, bhikkhave, ekapuggalassa pātubhāvā mahato cakkhussa pātubhāvo hoti, mahato ālokassa pātubhāvo hoti, mahato obhāsassa pātubhāvo hoti, channaṃ anuttariyānaṃ pātubhāvo hoti, catunnaṃ paṭisambhidānaṃ sacchikiriyā hoti, anekadhātupaṭivedho hoti, nānādhātupaṭivedho hoti, vijjāvimuttiphalasacchikiriyā hoti, sotāpattiphalasacchikiriyā hoti, sakadāgāmiphalasacchikiriyā hoti, anāgāmiphalasacchikiriyā hoti, arahattaphalasacchikiriyā hotī”ti.

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六 诸比丘！有一个人的出现，则有大眼目的出现、大光明的出现、大智慧光的出现、六无上的出现；则有四无碍解的证悟，多种界的通达，种种界的通达，明与解脱果的证悟，预流果的证悟，一来果的证悟，不还果的证悟，阿拉汉果的证悟。是哪一个人呢？如来、阿拉汉、正自觉者。

诸比丘！这就是那一个人的出现，则有大眼目的出现……（后略）……证悟阿拉汉果的人。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.8.16 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 1.98-381)/3.4 Ekapuggalavagga 一人品 (AN 1.170-187)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.18 舍利弗 (AN 1.187)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

《舍利弗经》

187. “Nāhaṃ bhikkhave, aññaṃ ekapuggalampi samanupassāmi yo evaṃ tathāgatena anuttaraṃ dhammacakkaṃ pavattitaṃ sammadeva anuppavatteti yathayidaṃ,

诸比丘！我看不到另有任何一个人，能如此完全正确地随转如来所转起的无上法轮。

bhikkhave, sāriputto.

诸比丘！此人就是舍利弗。

Sāriputto, bhikkhave, tathāgatena anuttaraṃ dhammacakkaṃ pavattitaṃ sammadeva anuppavattetī”ti.

诸比丘！舍利弗能完全正确地随转如来所转起的无上法轮。

舍利弗经 ～一人品‧第十八经终

～《增支部经典‧一集‧五十经篇之三‧一人品‧舍利弗经》(AN 1.187)

Ekapuggalavaggo terasamo.

一人品 ～一集‧第十三品终

～《增支部经典‧一集‧五十经篇之三‧Ekapuggalavagga 一人品》(AN 1.170-187)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 1.98-381)/3.5 Etadaggavagga 第一品 (AN 1.188-267)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.1--10 Paṭhamavagga 憍陈如等十经 (AN 1.188-197)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

14. Etadaggavaggo

1. Paṭhamavaggo

188. “Etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ rattaññūnaṃ yadidaṃ aññāsikoṇḍañño” [aññātakoṇḍaññoti (ka.), aññākoṇḍañño (sī. syā. kaṃ. pī.)].

☸---------------------------------------------------------------------

十 诸比丘！我的声闻弟子比丘中，长老（出家最久）第一者，是阿若·憍陈如。

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189. … Mahāpaññānaṃ yadidaṃ sāriputto.

☸---------------------------------------------------------------------

大智慧第一者，是舍利弗。

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190. … Iddhimantānaṃ yadidaṃ mahāmoggallāno.

☸---------------------------------------------------------------------

神通第一者，是大目犍连。

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191. … Dhutavādānaṃ [dhutaṅgadharānaṃ (katthaci)] yadidaṃ mahākassapo.

☸---------------------------------------------------------------------

头陀行第一者，是大迦叶。

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192. … Dibbacakkhukānaṃ yadidaṃ anuruddho.

☸---------------------------------------------------------------------

天眼第一者，是阿那律。

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193. … Uccākulikānaṃ yadidaṃ bhaddiyo kāḷigodhāyaputto.

☸---------------------------------------------------------------------

出身高贵第一者，是跋提·迦利瞿陀子。

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194. … Mañjussarānaṃ yadidaṃ lakuṇḍaka [lakuṇṭaka (syā. kaṃ.)] bhaddiyo.

☸---------------------------------------------------------------------

妙音第一者，是勒库塔迦·跋提。

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195. … Sīhanādikānaṃ yadidaṃ piṇḍolabhāradvājo.

☸---------------------------------------------------------------------

作狮子吼第一者，是宾头卢·颇罗堕。

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196. … Dhammakathikānaṃ yadidaṃ puṇṇo mantāṇiputto.

☸---------------------------------------------------------------------

说法第一者，是富楼那·弥多罗尼子。

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197. … Saṃkhittena bhāsitassa vitthārena atthaṃ vibhajantānaṃ yadidaṃ mahākaccānoti.

Vaggo paṭhamo.

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善于分别解说义理第一者，是大迦旃延。

第一品终

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 1.98-381)/3.5 Etadaggavagga 第一品 (AN 1.188-267)”

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【经名】 3.5.11--21 Dutiyavagga 周利槃陀伽等十一经 (AN 1.198-208)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyavaggo

198. “Etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ manomayaṃ kāyaṃ abhinimminantānaṃ yadidaṃ cūḷapanthako” [cullapanthako (sī. syā. kaṃ. pī.)].

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二 诸比丘！我的声闻弟子比丘中，善于变化意生身第一者，是周利槃陀伽。

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199. … Cetovivaṭṭakusalānaṃ yadidaṃ cūḷapanthako.

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心转变善巧第一者，是周利槃陀伽。

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200. … Saññāvivaṭṭakusalānaṃ yadidaṃ mahāpanthako.

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想转变善巧第一者，是摩诃槃陀伽。

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201. … Araṇavihārīnaṃ yadidaṃ subhūti.

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无诤住第一者，是须菩提。

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202. … Dakkhiṇeyyānaṃ yadidaṃ subhūti.

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值得供养（应供）第一者，是须菩提。

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203. … Āraññakānaṃ yadidaṃ revato khadiravaniyo.

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住阿兰若第一者，是离婆多·揭地罗林。

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204. … Jhāyīnaṃ yadidaṃ kaṅkhārevato.

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禅定第一者，是离婆多（离疑）。

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205. … Āraddhavīriyānaṃ yadidaṃ soṇo koḷiviso.

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勤精进第一者，是苏那·拘利毗沙。

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206. … Kalyāṇavākkaraṇānaṃ yadidaṃ soṇo kuṭikaṇṇo.

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善言辞第一者，是苏那·古谛迦那（亿耳）。

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207. … Lābhīnaṃ yadidaṃ sīvali.

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利得第一者，是尸婆罗。

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208. … Saddhādhimuttānaṃ yadidaṃ vakkalīti.

Vaggo dutiyo.

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信解脱第一者，是婆迦利。

第二品终

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 1.98-381)/3.5 Etadaggavagga 第一品 (AN 1.188-267)”

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【经名】 3.5.22--31 Tatiyavagga 罗睺罗等十经 (AN 1.209-218)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Tatiyavaggo

209. “Etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ sikkhākāmānaṃ yadidaṃ rāhulo”.

210. … Saddhāpabbajitānaṃ yadidaṃ raṭṭhapālo.

211. … Paṭhamaṃ salākaṃ gaṇhantānaṃ yadidaṃ kuṇḍadhāno.

212. … Paṭibhānavantānaṃ yadidaṃ vaṅgīso.

213. … Samantapāsādikānaṃ yadidaṃ upaseno vaṅgantaputto.

214. … Senāsanapaññāpakānaṃ yadidaṃ dabbo mallaputto.

215. … Devatānaṃ piyamanāpānaṃ yadidaṃ pilindavaccho.

216. … Khippābhiññānaṃ yadidaṃ bāhiyo dārucīriyo.

217. … Cittakathikānaṃ yadidaṃ kumārakassapo.

218. … Paṭisambhidāpattānaṃ yadidaṃ mahākoṭṭhitoti [mahākoṭṭhikoti (aññesu suttesu marammapotthake)].

Vaggo tatiyo.

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三 诸比丘！我的声闻弟子比丘中，乐于学习（学戒）第一者，是罗睺罗。因信而出家第一者，是罗吒波罗。

最早抽筹第一者，是军头波漠。辩才第一者，是婆耆舍。威仪端严第一者，是优波先那·婆檀提子。

安排床座第一者，是陀骠·摩罗子。受天人喜爱第一者，是毕陵伽婆蹉。速通达（速疾神通）第一者，是婆酰·陀鲁枝利。

善于绮语（善巧说法）第一者，是鸠摩罗迦叶。无碍解第一者，是大拘絺罗。

第三品终

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 1.98-381)/3.5 Etadaggavagga 第一品 (AN 1.188-267)”

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【经名】 3.5.32--47 Catutthavagga 阿难等十六经 (AN 1.219-234)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Catutthavaggo

219. “Etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ bahussutānaṃ yadidaṃ ānando”.

220. … Satimantānaṃ yadidaṃ ānando.

221. … Gatimantānaṃ yadidaṃ ānando.

222. … Dhitimantānaṃ yadidaṃ ānando.

223. … Upaṭṭhākānaṃ yadidaṃ ānando.

224. … Mahāparisānaṃ yadidaṃ uruvelakassapo.

225. … Kulappasādakānaṃ yadidaṃ kāḷudāyī.

226. … Appābādhānaṃ yadidaṃ bākulo [bakkulo (sī. syā. kaṃ. pī.)].

227. … Pubbenivāsaṃ anussarantānaṃ yadidaṃ sobhito.

228. … Vinayadharānaṃ yadidaṃ upāli.

229. … Bhikkhunovādakānaṃ yadidaṃ nandako.

230. … Indriyesu guttadvārānaṃ yadidaṃ nando.

231. … Bhikkhuovādakānaṃ yadidaṃ mahākappino.

232. … Tejodhātukusalānaṃ yadidaṃ sāgato.

233. … Paṭibhāneyyakānaṃ yadidaṃ rādho.

234. … Lūkhacīvaradharānaṃ yadidaṃ mogharājāti.

Vaggo catuttho.

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四 诸比丘！我的声闻弟子比丘中，多闻第一者，是阿难。忆持（记忆）第一者，是阿难。总持第一者，

是阿难。坚持（侍奉）第一者，是阿难。侍者第一者，是阿难。拥有大眷属（大徒众）第一者，是优楼频螺迦叶。令家族喜悦（教化俗家）第一者，是迦留陀夷。

无病第一者，是薄拘罗。忆念宿命第一者，是须浮帝。持律第一者，是

优波离。教诫比丘尼第一者，是难陀迦。守护根门第一者，是难陀。教诫比丘第一者，是摩诃劫

宾那。火界定善巧第一者，是娑伽陀。辩才捷给第一者，是罗陀。着粪扫衣第一者，是谟伽罗阇。

第四品终

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 1.98-381)/3.5 Etadaggavagga 第一品 (AN 1.188-267)”

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【经名】 3.5.48--60 Pañcamavagga 大爱道等十三经 (AN 1.235-247)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Pañcamavaggo

235. “Etadaggaṃ, bhikkhave, mama sāvikānaṃ bhikkhunīnaṃ rattaññūnaṃ yadidaṃ mahāpajāpatigotamī”.

236. … Mahāpaññānaṃ yadidaṃ khemā.

237. … Iddhimantīnaṃ yadidaṃ uppalavaṇṇā.

238. … Vinayadharānaṃ yadidaṃ paṭācārā.

239. … Dhammakathikānaṃ yadidaṃ dhammadinnā.

240. … Jhāyīnaṃ yadidaṃ nandā.

241. … Āraddhavīriyānaṃ yadidaṃ soṇā.

242. … Dibbacakkhukānaṃ yadidaṃ bakulā [sakulā (sī. syā. kaṃ. pī.)].

243. … Khippābhiññānaṃ yadidaṃ bhaddā kuṇḍalakesā.

244. … Pubbenivāsaṃ anussarantīnaṃ yadidaṃ bhaddā kāpilānī.

245. … Mahābhiññappattānaṃ yadidaṃ bhaddakaccānā.

246. … Lūkhacīvaradharānaṃ yadidaṃ kisāgotamī.

247. … Saddhādhimuttānaṃ yadidaṃ siṅgālakamātāti [sigālamātāti (sī. syā. kaṃ. pī.)].

Vaggo pañcamo.

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五 诸比丘！我的声闻弟子比丘尼中，长老（出家最久）第一者，是摩诃波阇波提·乔达弥。大

智慧第一者，是谶摩。神通第一者，是优波罗华色（莲华色）。持律第一者，是波吒左啰。说法者，

是法授。禅定第一者，是难陀。勤精进第一者，是索那。天眼第一者，是奢拘梨。速

通达第一者，是跋陀·军陀罗拘夷。忆念宿命第一者，是跋陀·迦毗罗。得大神通（大通达）第一者，是跋陀·迦旃延。

着粪扫衣第一者，是翅舍·乔达弥。信解脱第一者，是私伽罗母。

第五品终

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.4.23 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 1.98-381)/3.5 Etadaggavagga 第一品 (AN 1.188-267)”

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【经名】 3.5.61--70 Chaṭṭhavagga 陀普萨等十经 (AN 1.248-257)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Chaṭṭhavaggo

第六品 陀普萨等十经

248. “Etadaggaṃ, bhikkhave, mama sāvakānaṃ upāsakānaṃ paṭhamaṃ saraṇaṃ gacchantānaṃ yadidaṃ tapussabhallikā [tapassubhallikā (sī. pī.)] vāṇijā”.

诸比丘！我的弟子优婆塞中，最初归依（佛法二宝）第一者，是陀普萨、跋利迦二位商人。

249. … Dāyakānaṃ yadidaṃ sudatto gahapati anāthapiṇḍiko.

布施第一者，是须达多居士·给孤独。

250. … Dhammakathikānaṃ yadidaṃ citto gahapati macchikāsaṇḍiko.

说法第一者，是质多居士·摩伽萨那。

251. … Catūhi saṅgahavatthūhi parisaṃ saṅgaṇhantānaṃ yadidaṃ hatthako āḷavako.

以四摄事摄众第一者，是呵多·阿罗婆。

252. … Paṇītadāyakānaṃ yadidaṃ mahānāmo sakko.

布施上味第一者，是释迦族人摩诃男。

253. … Manāpadāyakānaṃ yadidaṃ uggo gahapati vesāliko.

布施适意物品第一者，是毗舍离人郁伽居士。

254. … Saṅghupaṭṭhākānaṃ yadidaṃ hatthigāmako uggato gahapati.

侍奉僧团第一者，是郁伽多居士·象村人。

255. … Aveccappasannānaṃ yadidaṃ sūrambaṭṭho [sūro ambaṭṭho (sī. syā. kaṃ. pī.) surebandho (ka.)].

不动净信第一者，是须罗·阿摩昼。

256. … Puggalappasannānaṃ yadidaṃ jīvako komārabhacco.

于个人处有净信第一者，是耆婆·童子医。

257. … Vissāsakānaṃ yadidaṃ nakulapitā gahapatīti.

信任第一者，是那拘罗父居士。

Vaggo chaṭṭho.

第六品终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 1.98-381)/3.5 Etadaggavagga 第一品 (AN 1.188-267)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.71--80 Sattamavagga 苏jata等十经 (AN 1.258-267)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Sattamavaggo

258. “Etadaggaṃ, bhikkhave, mama sāvikānaṃ upāsikānaṃ paṭhamaṃ saraṇaṃ gacchantīnaṃ yadidaṃ sujātā seniyadhītā” [senānī dhītā (sī. syā. kaṃ. pī.)].

259. … Dāyikānaṃ yadidaṃ visākhā migāramātā.

260. … Bahussutānaṃ yadidaṃ khujjuttarā.

261. … Mettāvihārīnaṃ yadidaṃ sāmāvatī.

262. … Jhāyīnaṃ yadidaṃ uttarānandamātā.

263. … Paṇītadāyikānaṃ yadidaṃ suppavāsā koliyadhītā.

264. … Gilānupaṭṭhākīnaṃ yadidaṃ suppiyā upāsikā.

265. … Aveccappasannānaṃ yadidaṃ kātiyānī.

266. … Vissāsikānaṃ yadidaṃ nakulamātā gahapatānī.

267. … Anussavappasannānaṃ yadidaṃ kāḷī upāsikā kulagharikā [kulagharikā (ka.)] ti.

Vaggo sattamo.

Etadaggavaggo cuddasamo.

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七 诸比丘！我的弟子优婆夷中，最初归依（佛法二宝）第一者，是苏jata·西那尼女。布施第一者，

是毗舍佉·弥伽罗母。多闻第一者，是久寿多罗。住慈心第一者，是奢摩婆提。禅定第一者，

是郁多罗·难陀母。布施上味第一者，是须波波沙·拘利女。看护病人第一者，是须毕雅优婆夷。不动

净信第一者，是迦帝雅尼。信任第一者，是那拘罗母居家女。由听闻而得净信第一者，是迦利优婆夷·拘拉伽罗。

第七品终

第一品 第十四品终

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☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 1.98-381)/3.6 Aṭṭhānapāḷi 无有是处品 (AN 1.268-295)”

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【经名】 3.6.1--10 Paṭhamavagga 诸行是乐等十经 (AN 1.268-277)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

15. Aṭṭhānapāḷi

1. Paṭhamavaggo

268. “Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ diṭṭhisampanno puggalo kañci [kiñci (ka.)] saṅkhāraṃ niccato upagaccheyya. Netaṃ ṭhānaṃ vijjati. Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ puthujjano kañci saṅkhāraṃ niccato upagaccheyya. Ṭhānametaṃ vijjatī”ti.

269. “Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ diṭṭhisampanno puggalo kañci saṅkhāraṃ sukhato upagaccheyya. Netaṃ ṭhānaṃ vijjati. Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ puthujjano kañci saṅkhāraṃ sukhato upagaccheyya. Ṭhānametaṃ vijjatī”ti.

270. “Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ diṭṭhisampanno puggalo kañci dhammaṃ attato upagaccheyya. Netaṃ ṭhānaṃ vijjati. Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ puthujjano kañci dhammaṃ attato upagaccheyya. Ṭhānametaṃ vijjatī”ti.

271. “Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ diṭṭhisampanno puggalo mātaraṃ jīvitā voropeyya. Netaṃ ṭhānaṃ vijjati. Ṭhānañca kho, bhikkhave, vijjati yaṃ puthujjano mātaraṃ jīvitā voropeyya. Ṭhānametaṃ vijjatī”ti.

272. “Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ diṭṭhisampanno puggalo pitaraṃ jīvitā voropeyya. Netaṃ ṭhānaṃ vijjati. Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ puthujjano pitaraṃ jīvitā voropeyya. Ṭhānametaṃ vijjatī”ti.

273. “Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ diṭṭhisampanno puggalo arahantaṃ jīvitā voropeyya. Netaṃ ṭhānaṃ vijjati. Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ puthujjano arahantaṃ jīvitā voropeyya. Ṭhānametaṃ vijjatī”ti.

274. “Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ diṭṭhisampanno puggalo tathāgatassa paduṭṭhacitto lohitaṃ uppādeyya. Netaṃ ṭhānaṃ vijjati. Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ puthujjano tathāgatassa paduṭṭhacitto lohitaṃ uppādeyya. Ṭhānametaṃ vijjatī”ti.

275. “Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ diṭṭhisampanno puggalo saṅghaṃ bhindeyya. Netaṃ ṭhānaṃ vijjati. Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ puthujjano saṅghaṃ bhindeyya. Ṭhānametaṃ vijjatī”ti.

276. “Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ diṭṭhisampanno puggalo aññaṃ satthāraṃ uddiseyya. Netaṃ ṭhānaṃ vijjati. Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ puthujjano aññaṃ satthāraṃ uddiseyya. Ṭhānametaṃ vijjatī”ti.

277. “Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ ekissā lokadhātuyā dve arahanto sammāsambuddhā apubbaṃ acarimaṃ uppajjeyyuṃ. Netaṃ ṭhānaṃ vijjati. Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ ekissā lokadhātuyā ekova arahaṃ sammāsambuddho uppajjeyya. Ṭhānametaṃ vijjatī”ti.

Vaggo paṭhamo.

☸---------------------------------------------------------------------

第十五 不可能[的情况]品

一 比丘们！没有这种可能，不可能发生。即：具足正见的人看作诸行是常的，没有这种可能。比丘们！

然而，这种情况是存在的。

即：凡夫看作诸行是常的，这种情况是存在的。

二 比丘们！没有这种可能，不可能发生。即：具足正见的人看作诸行是乐的，没有这种可能。比丘

们！然而，这种情况是存在的，即：凡夫看作诸行是乐的，这种情况是存在的。

三 比丘们！没有这种可能，不可能发生。即：具足正见的人看作诸法为‘我’，没有这种可能。比丘

们！然而，这种情况是存在的，即：凡夫看作诸法为‘我’，这种情况是存在的。

四 比丘们！没有这种可能，不可能发生。即：具足正见的人会杀害他的母亲，没有这种可能。比丘们！

然而，这种情况是存在的，即：凡夫会杀害他的母亲，这种情况是存在的。

五 比丘们！没有这种可能，不可能发生。即：具足正见的人会杀害他的父亲，没有这种可能。比丘们！

然而，这种情况是存在的，即：凡夫会杀害他的父亲，这种情况是存在的。

六 比丘们！没有这种可能，不可能发生。即：具足正见的人会杀害阿罗汉，没有这种可能。比丘

们！然而，这种情况是存在的，即：凡夫杀害阿罗汉，这种情况是存在的。

七 比丘们！没有这种可能，不可能发生。即：具足正见的人怀着歹毒之心让如来出血，没有这种可能。比丘

们！然而，这种情况是存在的，即：凡夫怀着歹毒之心让如来出血，这种情况是存在的。

八 比丘们！没有这种可能，不可能发生。即：具足正见的人会分裂僧团，没有这种可能。比丘们！

然而，这种情况是存在的，即：凡夫会分裂僧团，这种情况是存在的。

九 比丘们！没有这种可能，不可能发生。即：具足正见的人会尊奉其他导师，没有这种可能。比丘们！

然而，这种情况是存在的，即：凡夫会尊奉其他导师，这种情况是存在的。

一〇 比丘们！没有这种可能，不可能发生，即：在一个世界体系中，有两位阿罗汉、正等正觉者同时

出现，没有这种可能。比丘们！然而，这种情况是存在的，即：在一个世界体系中，只有一位阿罗汉、正等正觉者出

现，这种情况是存在的。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 1.98-381)/3.6 Aṭṭhānapāḷi 无有是处品 (AN 1.268-295)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.6.11--19 Dutiyavagga 二转轮王等九经 (AN 1.278-286)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyavaggo

278. “Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ ekissā lokadhātuyā dve rājāno cakkavattī apubbaṃ acarimaṃ uppajjeyyuṃ. Netaṃ ṭhānaṃ vijjati. Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ ekissā lokadhātuyā eko rājā cakkavattī uppajjeyya. Ṭhānametaṃ vijjatī”ti.

279. “Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ itthī arahaṃ assa sammāsambuddho. Netaṃ ṭhānaṃ vijjati. Ṭhānañca kho, etaṃ, bhikkhave, vijjati yaṃ puriso arahaṃ assa sammāsambuddho. Ṭhānametaṃ vijjatī”ti.

280. “Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ itthī rājā assa cakkavattī. Netaṃ ṭhānaṃ vijjati. Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ puriso rājā assa cakkavattī. Ṭhānametaṃ vijjatī”ti.

281-283. “Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ itthī sakkattaṃ kāreyya…pe… mārattaṃ kāreyya…pe… brahmattaṃ kāreyya. Netaṃ ṭhānaṃ vijjati. Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ puriso sakkattaṃ kāreyya…pe… mārattaṃ kāreyya…pe… brahmattaṃ kāreyya. Ṭhānametaṃ vijjatī”ti.

284. “Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ kāyaduccaritassa iṭṭho kanto manāpo vipāko nibbatteyya. Netaṃ ṭhānaṃ vijjati. Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ kāyaduccaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya. Ṭhānametaṃ vijjatī”ti.

285-286. “Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ vacīduccaritassa…pe… yaṃ manoduccaritassa iṭṭho kanto manāpo vipāko nibbatteyya. Netaṃ ṭhānaṃ vijjati. Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ manoduccaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya. Ṭhānametaṃ vijjatī”ti.

Vaggo dutiyo.

☸---------------------------------------------------------------------

一一 比丘们！没有这种可能，不可能发生，即：在一个世界体系中，有两位转轮王同时出现，没

有这种可能。比丘们！然而，这种情况是存在的，即：在一个世界体系中，只有一位转轮王出现，这种情况是存在的。

一二 比丘们！没有这种可能，不可能发生，即：女性成为阿罗汉、正等正觉者，没有这种可能。比丘

们！然而，这种情况是存在的，即：男性成为阿罗汉、正等正觉者，这种情况是存在的。

一三 比丘们！没有这种可能，不可能发生，即：女性成为转轮王，没有这种可能。比丘们！然而，

这种情况是存在的，即：男性成为转轮王，这种情况是存在的。

一四～一六 比丘们！没有这种可能，不可能发生，即：女性可以成为[帝]释……乃至……可以

成为魔罗……乃至……梵[天]，没有这种可能。比丘们！然而，这种情况是存在的，即：男性可以成为[帝]

释……乃至……可以成为魔罗……乃至……梵[天]，这种情况是存在的。

一七 比丘们！没有这种可能，不可能发生，即：身恶行者产生可喜的、可爱的、可意的果报，

没有这种可能。比丘们！然而，这种情况是存在的，即：身恶行者产生不可喜的、不可爱的、不可意的果报，

这种情况是存在的。

一八 比丘们！没有这种可能，不可能发生，即：语恶行者……乃至……

一九 比丘们！没有这种可能，不可能发生，即：意恶行者产生可喜的、可爱的、可意的果报，

没有这种可能。比丘们！然而，这种情况是存在的，即：意恶行者产生不可喜的、不可爱的、不可意的果报，

这种情况是存在的。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 1.98-381)/3.6 Aṭṭhānapāḷi 无有是处品 (AN 1.268-295)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.6.20--28 Tatiyavagga 身妙行者等九经 (AN 1.287-295)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Tatiyavaggo

287. “Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ kāyasucaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya. Netaṃ ṭhānaṃ vijjati. Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ kāyasucaritassa iṭṭho kanto manāpo vipāko nibbatteyya. Ṭhānametaṃ vijjatī”ti.

288-289. “Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ vacīsucaritassa…pe… manosucaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya. Netaṃ ṭhānaṃ vijjati. Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ manosucaritassa iṭṭho kanto manāpo vipāko nibbatteyya. Ṭhānametaṃ vijjatī”ti.

290. “Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ kāyaduccaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya. Netaṃ ṭhānaṃ vijjati. Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ kāyaduccaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Ṭhānametaṃ vijjatī”ti.

291-292. “Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ vacīduccaritasamaṅgī…pe… yaṃ manoduccaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya. Netaṃ ṭhānaṃ vijjati. Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ manoduccaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Ṭhānametaṃ vijjatī”ti.

293. “Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ kāyasucaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Netaṃ ṭhānaṃ vijjati. Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ kāyasucaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya. Ṭhānametaṃ vijjatī”ti.

294-295. “Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ vacīsucaritasamaṅgī…pe… yaṃ manosucaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Netaṃ ṭhānaṃ vijjati. Ṭhānañca kho etaṃ, bhikkhave, vijjati yaṃ manosucaritasamaṅgī tannidānā tappaccayā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya. Ṭhānametaṃ vijjatī”ti.

Vaggo tatiyo.

Aṭṭhānapāḷi pannarasamo.

☸---------------------------------------------------------------------

二〇 比丘们！没有这种可能，不可能发生，即：身妙行者产生不可喜的、不可爱的、不可意的果报，

没有这种可能。比丘们！然而，这种情况是存在的，即：身妙行者产生可喜的、可爱的、可意的果报，

这种情况是存在的。

二一 比丘们！没有这种可能，不可能发生，即：语妙行者……乃至……

二二 ……即：意妙行者产生不可喜的、不可爱的、不可意的果报，没有这种可能，比丘们！然

而，这种情况是存在的，即：意妙行者产生可喜的、可爱的、可意的果报，这种情况是存在的。

二三 比丘们！没有这种可能，不可能发生，即：具足身恶行的人以此为因缘，身体败坏、死亡之后，

可以投生到善趣、天界中，没有这种可能。比丘们！然而，这种情况是存在的，即：具足身恶行的人以此为因、

以此为缘，身体败坏、死亡之后，可以投生到恶趣、险难处、地狱中，这种情况是存在的。

二四 比丘们！没有这种可能，不可能发生，即：具足语恶行的人……乃至……

二五 比丘们！没有这种可能，不可能发生，即：具足意恶行的人以此为因缘，身体败坏、死亡之后，

可以投生到善趣、天界中，没有这种可能。比丘们！然而，这种情况是存在的，即：具足意恶行的人以此为因、

以此为缘，身体败坏、死亡之后，可以投生到恶趣、险难处、地狱中，这种情况是存在的。

二六 比丘们！没有这种可能，不可能发生，即：具足身妙行的人以此为因缘，身体败坏、死

亡之后，可以投生到恶趣、险难处、地狱中，没有这种可能。比丘们！然而，这种情况是存在的，即：

具足身妙行的人，以此为因、以此为缘，身体败坏、死亡之后，可以投生到善趣、天界中，这种情况是存在的。

二七 比丘们！没有这种可能，不可能发生，即：具足语妙行的人，以此为因、以此为缘，身体败坏、

死亡之后，可以投生到恶趣、险难处、地狱中，没有这种可能。比丘们！然而，这种情况是存在的，

即：具足语妙行的人，以此为因、以此为缘，身体败坏、死亡之后，可以投生到善趣、天界中，这种情况是存在的。

二八 比丘们！没有这种可能，不可能发生，即：具足意妙行的人，以此为因、以此为缘，身体败坏、

死亡之后，可以投生到恶趣、险难处、地狱中，没有这种可能。比丘们！然而，这种情况是存在的。即：具足意妙行的人，以此为因、以此为缘，身体败坏、死亡之后，可以投生到善趣、天界中，这种情况是存在的。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 1.98-381)/3.7 Ekadhammapāḷi 一法品 (AN 1.296-365)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.7.1--2 Paṭhamavagga 念佛等二经 (AN 1.296-297)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

16. Ekadhammapāḷi

1. Paṭhamavaggo

296. “Ekadhammo, bhikkhave, bhāvito bahulīkato ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. Katamo ekadhammo? Buddhānussati. Ayaṃ kho, bhikkhave, ekadhammo bhāvito bahulīkato ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattatī”ti.

☸---------------------------------------------------------------------

第十六 一法品

一 比丘们！有一种法，修习、多修习，完全是为了（导向）厌离、离贪、灭尽、寂静、证智、正

觉、涅槃。哪一种法呢？是忆念佛陀。

比丘们！这一种法，修习……乃至……能导向……

☸.....................................................................

☸*********************************************************************

297. “Ekadhammo, bhikkhave, bhāvito bahulīkato ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. Katamo ekadhammo? Dhammānussati…pe… saṅghānussati… sīlānussati… cāgānussati… devatānussati… ānāpānassati… maraṇassati… kāyagatāsati… upasamānussati. Ayaṃ kho, bhikkhave, ekadhammo bhāvito bahulīkato ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattatī”ti.

Vaggo paṭhamo.

☸---------------------------------------------------------------------

二～一〇 比丘们！有一种法，修习、多修习，能导向完全的厌离、离贪、灭尽、寂静、证智、正觉、

涅槃。哪一种法呢？是忆念法……乃至……是忆念僧伽……乃至……是忆念戒行……乃至……

是忆念布施……乃至……是忆念天神……乃至……是忆念出入息……乃至……是忆念死亡……乃至

……是身至念……乃至……是忆念寂静。

比丘们！这就是所说的，有一种法，修习、多修习，能导向完全的厌离、离贪、灭尽、寂静、证智、

正觉、涅槃。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 1.98-381)/3.7 Ekadhammapāḷi 一法品 (AN 1.296-365)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.7.3--12 Dutiyavagga 怀邪见等十经 (AN 1.298-307)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyavaggo

298. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā akusalā dhammā uppajjanti uppannā vā akusalā dhammā bhiyyobhāvāya vepullāya saṃvattanti yathayidaṃ, bhikkhave, micchādiṭṭhi. Micchādiṭṭhikassa, bhikkhave, anuppannā ceva akusalā dhammā uppajjanti uppannā ca akusalā dhammā bhiyyobhāvāya vepullāya saṃvattantī”ti.

☸---------------------------------------------------------------------

第十七 种子品

一 比丘们！我看不到任何其他一种法，能让未生的不善法生起，或让已生的不善法增长广大。

比丘们！那就是邪见。

比丘们！人如果持有邪见，能让未生的不善法生起，又能让已生的不善法增长广大。

☸.....................................................................

☸*********************************************************************

299. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā kusalā dhammā uppajjanti uppannā vā kusalā dhammā bhiyyobhāvāya vepullāya saṃvattanti yathayidaṃ, bhikkhave, sammādiṭṭhi. Sammādiṭṭhikassa, bhikkhave, anuppannā ceva kusalā dhammā uppajjanti uppannā ca kusalā dhammā bhiyyobhāvāya vepullāya saṃvattantī”ti.

☸---------------------------------------------------------------------

二 比丘们！我看不到任何其他一种法，能让未生的善法生起，或让已生的善法增长广大。比丘

们！那就是正见。

比丘们！人如果持有正见，能让未生的善法生起，又能让已生的善法增长广大。

☸.....................................................................

☸*********************************************************************

300. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā kusalā dhammā nuppajjanti uppannā vā kusalā dhammā parihāyanti yathayidaṃ, bhikkhave, micchādiṭṭhi. Micchādiṭṭhikassa, bhikkhave, anuppannā ceva kusalā dhammā nuppajjanti uppannā ca kusalā dhammā parihāyantī”ti.

☸---------------------------------------------------------------------

三 比丘们！我看不到任何其他一种法，能让未生的善法不生起，或让已生的善法衰退，这就是邪

见。

比丘们！人如果持有邪见，能让未生的善法不生起，又能让已生的善法衰退。

☸.....................................................................

☸*********************************************************************

301. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā akusalā dhammā nuppajjanti uppannā vā akusalā dhammā parihāyanti yathayidaṃ, bhikkhave, sammādiṭṭhi. Sammādiṭṭhikassa, bhikkhave, anuppannā ceva akusalā dhammā nuppajjanti uppannā ca akusalā dhammā parihāyantī”ti.

☸---------------------------------------------------------------------

四 比丘们！我看不到任何其他一种法，能让未生的不善法不生起，或让已生的不善法衰退。比丘

们！那就是正见。

比丘们！人如果持有正见，能让未生的不善法不生起，又能让已生的不善法衰退。

☸.....................................................................

☸*********************************************************************

302. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā micchādiṭṭhi uppajjati uppannā vā micchādiṭṭhi pavaḍḍhati yathayidaṃ, bhikkhave, ayonisomanasikāro. Ayoniso, bhikkhave, manasi karoto anuppannā ceva micchādiṭṭhi uppajjati uppannā ca micchādiṭṭhi pavaḍḍhatī”ti.

☸---------------------------------------------------------------------

五 比丘们！我看不到任何其他一种法，能让未生的邪见生起，或让已生的邪见增长。比丘们！这

就是非理作意。

比丘们！人如果作非理作意，能让未生的邪见生起，又能让已生的邪见增长。

☸.....................................................................

☸*********************************************************************

303. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena anuppannā vā sammādiṭṭhi uppajjati uppannā vā sammādiṭṭhi pavaḍḍhati yathayidaṃ, bhikkhave, yonisomanasikāro. Yoniso, bhikkhave, manasi karoto anuppannā ceva sammādiṭṭhi uppajjati uppannā ca sammādiṭṭhi pavaḍḍhatī”ti.

☸---------------------------------------------------------------------

六 比丘们！我看不到任何其他一种法，能让未生的正见生起，或让已生的正见增长。比丘们！即

是如理作意。

比丘们！人如果作如理作意，能让未生的正见生起，又能让已生的正见增长。

☸.....................................................................

☸*********************************************************************

304. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena [yenevaṃ (sī. syā. kaṃ. pī.)] sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti yathayidaṃ, bhikkhave, micchādiṭṭhi. Micchādiṭṭhiyā, bhikkhave, samannāgatā sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjantī”ti.

☸---------------------------------------------------------------------

七 比丘们！我看不到任何其他一种法，能如此让众生，身体败坏、死亡之后，投生到恶趣、险难处、

地狱。比丘们！那就是邪见。

比丘们！具足邪见的众生，身体败坏、死亡之后，投生到恶趣、险难处、地狱。

☸.....................................................................

☸*********************************************************************

305. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yena sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti yathayidaṃ, bhikkhave, sammādiṭṭhi. Sammādiṭṭhiyā, bhikkhave, samannāgatā sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī”ti.

☸---------------------------------------------------------------------

八 比丘们！我看不到任何其他一种法，能如此让众生，身体败坏、死亡之后，投生到善趣、天界。比丘

们！那就是正见。

比丘们！具足正见的众生，身体败坏、死亡之后，投生到善趣、天界。

☸.....................................................................

☸*********************************************************************

306. “Micchādiṭṭhikassa, bhikkhave, purisapuggalassa yañceva kāyakammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yañca vacīkammaṃ…pe… yañca manokammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṃvattanti. Taṃ kissa hetu? Diṭṭhi hissa [diṭṭhi hi (sī. syā. kaṃ. pī.)], bhikkhave, pāpikā. Seyyathāpi, bhikkhave, nimbabījaṃ vā kosātakibījaṃ vā tittakalābubījaṃ vā allāya pathaviyā [paṭhaviyā (sī. syā. kaṃ. pī.)] nikkhittaṃ yañceva pathavirasaṃ upādiyati yañca āporasaṃ upādiyati sabbaṃ taṃ tittakattāya kaṭukattāya asātattāya saṃvattati. Taṃ kissa hetu? Bījaṃ hissa [vījaṃ (sī. syā. kaṃ. pī.)], bhikkhave, pāpakaṃ. Evamevaṃ kho, bhikkhave, micchādiṭṭhikassa purisapuggalassa yañceva kāyakammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yañca vacīkammaṃ…pe… yañca manokammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṃvattanti. Taṃ kissa hetu? Diṭṭhi hissa, bhikkhave, pāpikā”ti.

☸---------------------------------------------------------------------

九 比丘们！持有邪见的人，他所有的身业，都依据其邪见而被完全采取和施行；还有，所有的语业……

乃至……；还有，所有的意业，都依据其邪见而被完全采取和施行；还有，所有的思（意图）……乃至……；还有，

所有的希求；还有，所有的决心；还有，所有的行（造作）；所有这些法，都会导向不可喜、不可爱、不可意、

无益和痛苦的结果。为什么呢？比丘们！是因为他的见解是邪恶的。

比丘们！就好比把苦楝树的种子、丝瓜的种子或苦葫芦的种子，种在湿润的土地里，

它所吸收的土地养分和水分，全都会转变成苦味、涩味、和难吃的特性。为什么呢？比丘们！因为它的种子是坏的

（恶的）。比丘们！正是这样，持有邪见的人所有的……乃至……。比丘们！是因为他的见解是邪恶的。

☸.....................................................................

☸*********************************************************************

307. “Sammādiṭṭhikassa, bhikkhave, purisapuggalassa yañceva kāyakammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yañca vacīkammaṃ…pe… yañca manokammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā sabbe te dhammā iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattanti. Taṃ kissa hetu? Diṭṭhi hissa, bhikkhave, bhaddikā. Seyyathāpi, bhikkhave, ucchubījaṃ vā sālibījaṃ vā muddikābījaṃ vā allāya pathaviyā nikkhittaṃ yañceva pathavirasaṃ upādiyati yañca āporasaṃ upādiyati sabbaṃ taṃ madhurattāya sātattāya asecanakattāya saṃvattati. Taṃ kissa hetu? Bījaṃ hissa, bhikkhave, bhaddakaṃ. Evamevaṃ kho, bhikkhave, sammādiṭṭhikassa purisapuggalassa yañceva kāyakammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yañca vacīkammaṃ…pe… yañca manokammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā sabbe te dhammā iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattanti. Taṃ kissa hetu? Diṭṭhi hissa, bhikkhave, bhaddikā”ti.

Vaggo dutiyo.

☸---------------------------------------------------------------------

一〇 比丘们！持有正见的人，他所有的身业，都依据其正见而被完全采取和施行；还有，所有的语业

……乃至……；还有，所有的意业，都依据其正见而被完全采取和施行；还有所有的思（意图）；还有，所有的希求；

还有，所有的决心；还有，所有的行（造作）；所有这些法，都会导向可喜、可爱、可意、有益、安乐的结果。

为什么呢？比丘们！是因为他的见解是善的（贤善的）。

比丘们！就好比把甘蔗的种子、稻米的种子、或葡萄的种子种在湿润的土地里，它所吸收的土地养分和水

分，全都会转变成甘甜、可口、和纯美的特性。为什么呢？比丘们！是因为它的种子是好的（善的）。比丘们！正

是这样，持有正见的人所有的……乃至……比丘们！是因为他的见解是善的（贤善的）。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 1.98-381)/3.7 Ekadhammapāḷi 一法品 (AN 1.296-365)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.7.13--26 Tatiyavagga 邪见颠倒等十四经 (AN 1.308-321)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Tatiyavaggo

308. “Ekapuggalo, bhikkhave, loke uppajjamāno uppajjati bahujanaahitāya bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. Katamo ekapuggalo? Micchādiṭṭhiko hoti viparītadassano. So bahujanaṃ saddhammā vuṭṭhāpetvā asaddhamme patiṭṭhāpeti. Ayaṃ kho, bhikkhave, ekapuggalo loke uppajjamāno uppajjati bahujanaahitāya bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānan”ti.

☸---------------------------------------------------------------------

第十八 末伽梨品

一 比丘们！有一个人出生在世上，是为了许多人的不利、许多人的不安乐、是为了大众的祸患、为了天神和

人类的不利和痛苦而生。

这个人是谁呢？

是持有邪见、见解颠倒的人。他让许多人脱离正法而确立于非法之中。

比丘们！这就是所说的：有一个人出生在世上……乃至……是为了天神和人类的不利和痛苦而生。

☸.....................................................................

☸*********************************************************************

309. “Ekapuggalo, bhikkhave, loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṃ. Katamo ekapuggalo? Sammādiṭṭhiko hoti aviparītadassano. So bahujanaṃ asaddhammā vuṭṭhāpetvā saddhamme patiṭṭhāpeti. Ayaṃ kho, bhikkhave, ekapuggalo loke upapajjamāno uppajjati bahujanahitāya bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānan”ti.

☸---------------------------------------------------------------------

二 比丘们！有一个人出生在世上，是为了许多人的利益、许多人的安乐、是为了大众的福祉、为了天神和人类

的利益、为了安乐而生。

这个人是谁呢？

是持有正见、见解不颠倒的人。他让许多人脱离非法而确立于正法之中。

比丘们！这就是所说的：有一个人出生在世上……乃至……是为了天神和人类的利益、为了安乐而生。

☸.....................................................................

☸*********************************************************************

310. “Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ mahāsāvajjaṃ yathayidaṃ, bhikkhave, micchādiṭṭhi. Micchādiṭṭhiparamāni, bhikkhave, mahāsāvajjānī”ti [vajjānīti (sī. syā. kaṃ.)].

☸---------------------------------------------------------------------

三 比丘们！我看不到任何其他一种法是如此大的罪过。比丘们！这就是邪见。

比丘们！诸多罪过中，邪见是最大的。

☸.....................................................................

☸*********************************************************************

311. “Nāhaṃ, bhikkhave, aññaṃ ekapuggalampi samanupassāmi yo evaṃ bahujanaahitāya paṭipanno bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ yathayidaṃ, bhikkhave, makkhali moghapuriso. Seyyathāpi, bhikkhave, nadīmukhe khippaṃ [khipaṃ (sī. syā. kaṃ. pī.)] uḍḍeyya [oḍḍeyya (sī.), ujjheyya (ka.)] bahūnaṃ macchānaṃ ahitāya dukkhāya anayāya byasanāya; evamevaṃ kho, bhikkhave, makkhali moghapuriso manussakhippaṃ maññe loke uppanno bahūnaṃ sattānaṃ ahitāya dukkhāya anayāya byasanāyā”ti.

☸---------------------------------------------------------------------

四 比丘们！我看不到任何其他一个人是如此地：为了许多人的不利，为了许多人的不安乐、为了大众的祸患、

为了天神和人类的不利和痛苦而行事的。比丘们！这就是末伽梨这个愚人。

比丘们！就好比在河口设置的捕鱼陷阱，会导致许多鱼的不利、痛苦、不幸和灾难。比丘们！正

是这样，我认为末伽梨这个愚人就像是为了（捕捉）人类而出生在世上的陷阱，会导致许多众生的不利、痛苦、不幸和灾难。

☸.....................................................................

☸*********************************************************************

312. “Durakkhāte, bhikkhave, dhammavinaye yo ca samādapeti [samādāpeti (?)] yañca samādapeti yo ca samādapito tathattāya paṭipajjati sabbe te bahuṃ apuññaṃ pasavanti. Taṃ kissa hetu? Durakkhātattā, bhikkhave, dhammassā”ti.

☸---------------------------------------------------------------------

五 比丘们！在被恶说的法与律中，那劝导他人受持的人、以及那接受劝导的人、以及那接受劝导后如此实行的人，他们所有人都会产生很多非福德。为

什么呢？比丘们！因为法是恶说的缘故。

☸.....................................................................

☸*********************************************************************

313. “Svākkhāte, bhikkhave, dhammavinaye yo ca samādapeti yañca samādapeti yo ca samādapito tathattāya paṭipajjati sabbe te bahuṃ puññaṃ pasavanti. Taṃ kissa hetu? Svākkhātattā, bhikkhave, dhammassā”ti.

☸---------------------------------------------------------------------

六 比丘们！在被善说的法与律中，那劝导他人受持的人、以及那接受劝导的人、以及那接受劝导后如此实行的人，他们所有人都会产生很多福德。为

什么呢？比丘们！因为法是善说的缘故。

☸.....................................................................

☸*********************************************************************

314. “Durakkhāte, bhikkhave, dhammavinaye dāyakena mattā jānitabbā, no paṭiggāhakena. Taṃ kissa hetu? Durakkhātattā, bhikkhave, dhammassā”ti.

☸---------------------------------------------------------------------

七 比丘们！在恶说的法与律中，应当由布施者了知（布施的）量度，而不是由接受者。为什么呢？比丘们！因为法

是恶说的缘故。

☸.....................................................................

☸*********************************************************************

315. “Svākkhāte, bhikkhave, dhammavinaye paṭiggāhakena mattā jānitabbā, no dāyakena. Taṃ kissa hetu? Svākkhātattā, bhikkhave, dhammassā”ti.

☸---------------------------------------------------------------------

八 比丘们！在善说的法与律中，应当由接受者了知（接受的）量度，而不是由布施者。为什么呢？比丘们！因为法

是善说的缘故。

☸.....................................................................

☸*********************************************************************

316. “Durakkhāte, bhikkhave, dhammavinaye yo āraddhavīriyo so dukkhaṃ viharati. Taṃ kissa hetu? Durakkhātattā, bhikkhave, dhammassā”ti.

☸---------------------------------------------------------------------

九 比丘们！在恶说的法与律中，那发起精进的人会住于痛苦中。为什么呢？比丘们！因为法是恶说的缘故。

☸.....................................................................

☸*********************************************************************

317. “Svākkhāte, bhikkhave, dhammavinaye yo kusīto so dukkhaṃ viharati. Taṃ kissa hetu? Svākkhātattā, bhikkhave, dhammassā”ti.

☸---------------------------------------------------------------------

一〇 比丘们！在善说的法与律中，那懈怠的人会住于痛苦中。为什么呢？比丘们！因为法是善说的缘故。

☸.....................................................................

☸*********************************************************************

318. “Durakkhāte, bhikkhave, dhammavinaye yo kusīto so sukhaṃ viharati. Taṃ kissa hetu? Durakkhātattā, bhikkhave, dhammassā”ti.

☸---------------------------------------------------------------------

一一 比丘们！在恶说的法与律中，那懈怠的人会住于安乐中。为什么呢？比丘们！因为法是恶说的缘故。

☸.....................................................................

☸*********************************************************************

319. “Svākkhāte, bhikkhave, dhammavinaye yo āraddhavīriyo so sukhaṃ viharati. Taṃ kissa hetu? Svākkhātattā, bhikkhave, dhammassā”ti.

☸---------------------------------------------------------------------

一二 比丘们！在善说的法与律中，那发起精进的人会住于安乐中。为什么呢？比丘们！因为法是善说的缘故。

☸.....................................................................

☸*********************************************************************

320. “Seyyathāpi, bhikkhave, appamattakopi gūtho duggandho hoti; evamevaṃ kho ahaṃ, bhikkhave, appamattakampi bhavaṃ na vaṇṇemi, antamaso accharāsaṅghātamattampi”.

☸---------------------------------------------------------------------

一三 比丘们！就好比粪便即使量很少，也是恶臭的。比丘们！我正是这样，连极其微少的“有”（生命存在、轮回）也绝不称赞，

甚至哪怕只是一弹指顷那么短暂的时间。

☸.....................................................................

☸*********************************************************************

321. “Seyyathāpi, bhikkhave, appamattakampi muttaṃ duggandhaṃ hoti… appamattakopi kheḷo duggandho hoti… appamattakopi pubbo duggandho hoti… appamattakampi lohitaṃ duggandhaṃ hoti; evamevaṃ kho ahaṃ, bhikkhave, appamattakampi bhavaṃ na vaṇṇemi, antamaso accharāsaṅghātamattampi”.

Vaggo tatiyo.

☸---------------------------------------------------------------------

一四 比丘们！就好比尿即使量很少，也是恶臭的……乃至……

一五 ……就好比唾液（痰）即使量很少，也是恶臭的……乃至……

一六 ……就好比脓即使量很少，也是恶臭的……乃至……

一七 ……就好比血即使量很少，也是恶臭的。比丘们！我正是这样，连极其微少的“有”（生命存在、轮回）也绝不称赞，

甚至哪怕只是一弹指顷那么短暂的时间。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 1.98-381)/3.7 Ekadhammapāḷi 一法品 (AN 1.296-365)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.7.27--70 Catutthavagga 美丽花园等四四经 (AN 1.322-365)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Catutthavaggo

322. “Seyyathāpi, bhikkhave, appamattakaṃ imasmiṃ jambudīpe ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇirāmaṇeyyakaṃ; atha kho etadeva bahutaraṃ yadidaṃ ukkūlavikūlaṃ nadīviduggaṃ khāṇukaṇṭakaṭṭhānaṃ [khāṇukaṇḍakadhānaṃ (sī. pī.)] pabbatavisamaṃ; evamevaṃ kho, bhikkhave, appakā te sattā ye thalajā, atha kho eteva sattā bahutarā ye odakā”.

☸---------------------------------------------------------------------

第十九 不放逸品

一 诸比丘！就像在这阎浮提，美丽的园林、美丽的森林、美丽的大地、美丽的水池，只是少量；相反地，高地、低地、难渡的河流、有树桩或荆棘的地方、险峻的山岭，却更多。

诸比丘！正是如此，陆地上生存的有情少，相反地，水里生存的有情更多。

☸.....................................................................

☸*********************************************************************

323. … Evamevaṃ kho, bhikkhave, appakā te sattā ye manussesu paccājāyanti; atha kho eteva sattā bahutarā ye aññatra manussehi paccājāyanti.

☸---------------------------------------------------------------------

诸比丘！正是如此，投生为人间的有情少；相反地，投生为人间以外的有情更多。

☸.....................................................................

☸*********************************************************************

… Evamevaṃ kho, bhikkhave, appakā te sattā ye majjhimesu janapadesu paccājāyanti; atha kho eteva sattā bahutarā ye paccantimesu janapadesu paccājāyanti aviññātāresu milakkhesu [milakkhūsu (ka.)].

☸---------------------------------------------------------------------

诸比丘！正是如此，投生在中部国土的有情少；相反地，投生在边地国土、无知的未开化民族中的有情更多。

☸.....................................................................

☸*********************************************************************

324. … Evamevaṃ kho, bhikkhave, appakā te sattā ye paññavanto ajaḷā aneḷamūgā paṭibalā subhāsitadubbhāsitassa atthamaññātuṃ; atha kho eteva sattā bahutarā ye duppaññā jaḷā eḷamūgā na paṭibalā subhāsitadubbhāsitassa atthamaññātuṃ.

☸---------------------------------------------------------------------

诸比丘！正是如此，具有智慧、不愚痴、不闇哑、能够辨别善说与恶说含义的有情少；相反地，缺乏智慧、愚痴、闇哑、不能辨别善说与恶说含义的有情更多。

☸.....................................................................

☸*********************************************************************

325. … Evamevaṃ kho, bhikkhave, appakā te sattā ye ariyena paññācakkhunā samannāgatā; atha kho eteva sattā bahutarā ye avijjāgatā sammūḷhā.

☸---------------------------------------------------------------------

诸比丘！正是如此，具备圣者智慧之眼的有情少；相反地，处于无明、完全迷惑的有情更多。

☸.....................................................................

☸*********************************************************************

326. … Evamevaṃ kho, bhikkhave, appakā te sattā ye labhanti tathāgataṃ dassanāya; atha kho eteva sattā bahutarā ye na labhanti tathāgataṃ dassanāya.

☸---------------------------------------------------------------------

诸比丘！正是如此，能够得见如来的有情少；相反地，不能得见如来的有情更多。

☸.....................................................................

☸*********************************************************************

327. … Evamevaṃ kho, bhikkhave, appakā te sattā ye labhanti tathāgatappaveditaṃ dhammavinayaṃ savanāya; atha kho eteva sattā bahutarā ye na labhanti tathāgatappaveditaṃ dhammavinayaṃ savanāya.

☸---------------------------------------------------------------------

诸比丘！正是如此，能够听闻如来所宣说的法与律的有情少；相反地，不能听闻如来所宣说的法与律的有情更多。

☸.....................................................................

☸*********************************************************************

328. … Evamevaṃ kho, bhikkhave, appakā te sattā ye sutvā dhammaṃ dhārenti; atha kho eteva sattā bahutarā ye sutvā dhammaṃ na dhārenti.

☸---------------------------------------------------------------------

诸比丘！正是如此，听闻法后能受持的有情少；相反地，听闻法后不能受持的有情更多。

☸.....................................................................

☸*********************************************************************

329. … Evamevaṃ kho, bhikkhave, appakā te sattā ye dhātānaṃ [dhatānaṃ (sī. syā. kaṃ. pī.)] dhammānaṃ atthaṃ upaparikkhanti; atha kho eteva sattā bahutarā ye dhātānaṃ dhammānaṃ atthaṃ na upaparikkhanti.

☸---------------------------------------------------------------------

诸比丘！正是如此，能省察所受持法的含义的有情少；相反地，不能省察所受持法的含义的有情更多。

☸.....................................................................

☸*********************************************************************

330. … Evamevaṃ kho, bhikkhave, appakā te sattā ye atthamaññāya dhammamaññāya dhammānudhammaṃ paṭipajjanti; atha kho eteva sattā bahutarā ye atthamaññāya dhammamaññāya dhammānudhammaṃ na paṭipajjanti.

☸---------------------------------------------------------------------

诸比丘！正是如此，了知义、了知法，并能法随法行的有情少；相反地，不了知义、不了知法，并且不能法随法行的有情更多。

☸.....................................................................

☸*********************************************************************

331. … Evamevaṃ kho, bhikkhave, appakā te sattā ye saṃvejaniyesu ṭhānesu saṃvijjanti; atha kho eteva sattā bahutarā ye saṃvejaniyesu ṭhānesu na saṃvijjanti.

☸---------------------------------------------------------------------

诸比丘！正是如此，在应起悚动之处能悚动的有情少；相反地，在应起悚动之处不能悚动的有情更多。

☸.....................................................................

☸*********************************************************************

332. … Evamevaṃ kho, bhikkhave, appakā te sattā ye saṃviggā yoniso padahanti; atha kho eteva sattā bahutarā ye saṃviggā yoniso na padahanti.

☸---------------------------------------------------------------------

诸比丘！正是如此，悚动后能如理地精勤的有情少；相反地，悚动后不能如理地精勤的有情更多。

☸.....................................................................

☸*********************************************************************

333. … Evamevaṃ kho, bhikkhave, appakā te sattā ye vavassaggārammaṇaṃ karitvā labhanti samādhiṃ [cittassa samādhiṃ (sī.)] labhanti cittassekaggataṃ [cittassekaggaṃ (sī.)]; atha kho eteva sattā bahutarā ye vavassaggārammaṇaṃ karitvā na labhanti samādhiṃ na labhanti cittassekaggataṃ.

☸---------------------------------------------------------------------

诸比丘！正是如此，以放舍为所缘而获得定、获得心一境性的有情少；相反地，以放舍为所缘而不能获得定、不能获得心一境性的有情更多。

☸.....................................................................

☸*********************************************************************

334. … Evamevaṃ kho, bhikkhave, appakā te sattā ye annaggarasaggānaṃ lābhino; atha kho eteva sattā bahutarā ye annaggarasaggānaṃ na lābhino, uñchena kapālābhatena yāpenti.

☸---------------------------------------------------------------------

诸比丘！正是如此，能获得食物精华、滋味精华的有情少；相反地，不能获得食物精华、滋味精华，靠拾落穗或钵中乞食维生的有情更多。

☸.....................................................................

☸*********************************************************************

335. … Evamevaṃ kho, bhikkhave, appakā te sattā ye attharasassa dhammarasassa vimuttirasassa lābhino; atha kho eteva sattā bahutarā ye attharasassa dhammarasassa vimuttirasassa na lābhino. Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – attharasassa dhammarasassa vimuttirasassa lābhino bhavissāmāti. Evañhi vo, bhikkhave, sikkhitabbanti.

☸---------------------------------------------------------------------

诸比丘！正是如此，能获得义味、法味、解脱味的有情少；相反地，不能获得义味、法味、解脱味的有情更多。因此，诸比丘！你们应当这样学：‘我们愿成为获得义味、法味、解脱味的人！’诸比丘！你们应当这样学。

☸.....................................................................

☸*********************************************************************

336-338. “Seyyathāpi, bhikkhave, appamattakaṃ imasmiṃ jambudīpe ārāmarāmaṇeyyakaṃ vanarāmaṇeyyakaṃ bhūmirāmaṇeyyakaṃ pokkharaṇirāmaṇeyyakaṃ; atha kho etadeva bahutaraṃ yadidaṃ ukkūlavikūlaṃ nadīviduggaṃ khāṇukaṇṭakaṭṭhānaṃ pabbatavisamaṃ. Evamevaṃ kho, bhikkhave, appakā te sattā ye manussā cutā manussesu paccājāyanti, atha kho eteva sattā bahutarā ye manussā cutā niraye paccājāyanti…pe… tiracchānayoniyā paccājāyanti…pe… pettivisaye paccājāyanti”.

☸---------------------------------------------------------------------

二 诸比丘！就像在这阎浮提，美丽的园林、美丽的森林、美丽的大地、美丽的水池，只是少量。相反地，高地、低地、难渡的河流、有树桩或荆棘的地方、险峻的山岭，却更多。

诸比丘！正是如此，从人身死后投生为人的有情少；相反地，从人身死后投生于地狱、投生于畜生道，投生于饿鬼界的有情更多。

☸.....................................................................

☸*********************************************************************

339-341. … Evamevaṃ kho, bhikkhave, appakā te sattā ye manussā cutā devesu paccājāyanti; atha kho eteva sattā bahutarā ye manussā cutā niraye paccājāyanti… tiracchānayoniyā paccājāyanti… pettivisaye paccājāyanti.

☸---------------------------------------------------------------------

诸比丘！正是如此，从人身死后投生为天神的有情少；相反地，从人身死后投生于地狱、投生于畜生道，投生于饿鬼界的有情更多。

☸.....................................................................

☸*********************************************************************

342-344. … Evamevaṃ kho, bhikkhave, appakā te sattā ye devā cutā devesu paccājāyanti; atha kho eteva sattā bahutarā ye devā cutā niraye paccājāyanti… tiracchānayoniyā paccājāyanti… pettivisaye paccājāyanti.

☸---------------------------------------------------------------------

诸比丘！正是如此，从天界死后投生为天神的有情少；相反地，从天界死后投生于地狱、投生于畜生道，投生于饿鬼界的有情更多。

☸.....................................................................

☸*********************************************************************

345-347. … Evamevaṃ kho, bhikkhave, appakā te sattā ye devā cutā manussesu paccājāyanti; atha kho eteva sattā bahutarā ye devā cutā niraye paccājāyanti… tiracchānayoniyā paccājāyanti… pettivisaye paccājāyanti.

☸---------------------------------------------------------------------

诸比丘！正是如此，从天界死后投生为人的有情少，相反地，从天界死后投生于地狱、投生于畜生道，投生于饿鬼界的有情更多。

☸.....................................................................

☸*********************************************************************

348-350. … Evamevaṃ kho, bhikkhave, appakā te sattā ye nirayā cutā manussesu paccājāyanti; atha kho eteva sattā bahutarā ye nirayā cutā niraye paccājāyanti… tiracchānayoniyā paccājāyanti… pettivisaye paccājāyanti.

☸---------------------------------------------------------------------

诸比丘！正是如此，从地狱死后投生为人的有情少，相反地，从地狱死后投生于地狱、投生于畜生道，投生于饿鬼界的有情更多。

☸.....................................................................

☸*********************************************************************

351-353. … Evamevaṃ kho, bhikkhave, appakā te sattā ye nirayā cutā devesu paccājāyanti; atha kho eteva sattā bahutarā ye nirayā cutā niraye paccājāyanti… tiracchānayoniyā paccājāyanti… pettivisaye paccājāyanti.

☸---------------------------------------------------------------------

诸比丘！正是如此，从地狱死后投生为天神的有情少，相反地，从地狱死后投生于地狱、投生于畜生道，投生于饿鬼界的有情更多。

☸.....................................................................

☸*********************************************************************

354-356. … Evamevaṃ kho, bhikkhave, appakā te sattā ye tiracchānayoniyā cutā manussesu paccājāyanti; atha kho eteva sattā bahutarā ye tiracchānayoniyā cutā niraye paccājāyanti… tiracchānayoniyā paccājāyanti… pettivisaye paccājāyanti.

☸---------------------------------------------------------------------

诸比丘！正是如此，从畜生道死后投生为人的有情少，相反地，从畜生道死后投生于地狱、投生于畜生道，投生于饿鬼界的有情更多。

☸.....................................................................

☸*********************************************************************

357-359. … Evamevaṃ kho, bhikkhave, appakā te sattā ye tiracchānayoniyā cutā devesu paccājāyanti; atha kho eteva sattā bahutarā ye tiracchānayoniyā cutā niraye paccājāyanti… tiracchānayoniyā paccājāyanti… pettivisaye paccājāyanti.

☸---------------------------------------------------------------------

诸比丘！正是如此，从畜生道死后投生为天神的有情少，相反地，从畜生道死后投生于地狱、投生于畜生道，投生于饿鬼界的有情更多。

☸.....................................................................

☸*********************************************************************

360-362. … Evamevaṃ kho, bhikkhave, appakā te sattā ye pettivisayā cutā manussesu paccājāyanti; atha kho eteva sattā bahutarā ye pettivisayā cutā niraye paccājāyanti… tiracchānayoniyā paccājāyanti… pettivisaye paccājāyanti.

☸---------------------------------------------------------------------

诸比丘！正是如此，从饿鬼界死后投生为人的有情少，相反地，从饿鬼界死后投生于地狱、投生于畜生道，投生于饿鬼界的有情更多。

☸.....................................................................

☸*********************************************************************

363-365. … Evamevaṃ kho, bhikkhave, appakā te sattā ye pettivisayā cutā devesu paccājāyanti; atha kho eteva sattā bahutarā ye pettivisayā cutā niraye paccājāyanti… tiracchānayoniyā paccājāyanti… pettivisaye paccājāyanti.

Vaggo catuttho.

Jambudīpapeyyālo niṭṭhito.

Ekadhammapāḷi soḷasamo.

☸---------------------------------------------------------------------

诸比丘！正是如此，从饿鬼界死后投生为天神的有情少，相反地，从饿鬼界死后投生于地狱、投生于畜生道，投生于饿鬼界的有情更多。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 1.98-381)/3.8 Pasādakaradhammavagga 作法净品 (AN 1.366-381)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.8.1--16 住于林中等十六经 (AN 1.366-381)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

17. Pasādakaradhammavaggo

366-381. “Addhamidaṃ, bhikkhave, lābhānaṃ yadidaṃ āraññikattaṃ [araññakattaṃ (sabbattha)] …pe… piṇḍapātikattaṃ… paṃsukūlikattaṃ… tecīvarikattaṃ… dhammakathikattaṃ… vinayadharattaṃ [vinayadharakattaṃ (syā. kaṃ. pī. ka.)] … bāhusaccaṃ… thāvareyyaṃ… ākappasampadā… parivārasampadā… mahāparivāratā… kolaputti… vaṇṇapokkharatā… kalyāṇavākkaraṇatā… appicchatā… appābādhatā”ti.

Soḷasa pasādakaradhammā niṭṭhitā.

Pasādakaradhammavaggo sattarasamo.

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第十七 令心生净信之法品

一 诸比丘！这确实是诸利益中的一项，即：居住阿兰若…（省略）…行乞食…穿粪扫衣…持三衣…说法…持律…多闻…长老身份…具足威仪…具足眷属…有大眷属…良家子弟出身…容色焕发…善言谈…少欲…少病。

☸.....................................................................

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2559.4.23 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 1.382-611)/4.1 Aparaaccharāsaṅghātavagga 续弹指品 (AN 1.382-562)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.1 初静虑 (AN 1.382)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

18. Aparaaccharāsaṅghātavaggo

续弹指品

初静虑经

382. “Accharāsaṅghātamattampi ce, bhikkhave, bhikkhu paṭhamaṃ jhānaṃ bhāveti,

“诸比丘！即使只是一弹指的短暂时间，如果比丘修习初禅，

ayaṃ vuccati, bhikkhave –

诸比丘！这人可以称为：

‘bhikkhu arittajjhāno viharati,

‘比丘住于不空之禅，

satthusāsanakaro ovādapatikaro,

是遵从导师教导、领受教诫者，

amoghaṃ raṭṭhapiṇḍaṃ bhuñjati’.

他不白白享用国人布施的食物。’

Ko pana vādo ye naṃ bahulīkarontī”ti!

更何况那些对此多加修习的人呢？”

初禅经 ～续弹指品‧第一经终

～《增支部经典‧一集‧五十经篇之四‧续弹指品‧Aparaaccharāsaṅghātavagga 初静虑经》(AN 1.382)

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.4.23 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 1.382-611)/4.1 Aparaaccharāsaṅghātavagga 续弹指品 (AN 1.382-562)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.2--8 第二静虑等七经 (AN 1.383-389)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

383-389. “Accharāsaṅghātamattampi ce, bhikkhave, bhikkhu dutiyaṃ jhānaṃ bhāveti…pe…

诸比丘！即使只是一弹指的短暂时间，如果比丘修习第二禅…（省略）…

tatiyaṃ jhānaṃ bhāveti…pe…

如果修习第三禅…（省略）…

catutthaṃ jhānaṃ bhāveti…pe…

如果修习第四禅…（省略）…

mettaṃ cetovimuttiṃ bhāveti…pe…

如果修习慈心解脱…（省略）…

karuṇaṃ cetovimuttiṃ bhāveti…pe…

如果修习悲心解脱…（省略）…

muditaṃ cetovimuttiṃ bhāveti…pe…

如果修习喜心解脱…（省略）…

upekkhaṃ cetovimuttiṃ bhāveti…pe….

如果修习舍心解脱，诸比丘！这人可以称为：‘比丘住于不空之（禅那或心解脱），是遵从导师教导、领受教诫者，他不白白享用国人布施的食物。’更何况那些对此多加修习的人呢？

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 1.382-611)/4.1 Aparaaccharāsaṅghātavagga 续弹指品 (AN 1.382-562)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.9--12 四念住等四经 (AN 1.390-393)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

390-393. Kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati…pe… citte cittānupassī viharati…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

☸---------------------------------------------------------------------

一 对身体持续观察身体而住，热忱、正知、具念，调伏世间的贪婪与忧愁；…乃至…

对感受持续观察感受而住…乃至…

对心持续观察心而住…乃至…

对诸法持续观察诸法而住，热忱、正知、具念，调伏世间的贪婪与忧愁。…乃至…

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 1.382-611)/4.1 Aparaaccharāsaṅghātavagga 续弹指品 (AN 1.382-562)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.13--16 四正勤等四经 (AN 1.394-397)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

394-397. Anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ [viriyaṃ (sī. syā. kaṃ. pī.)] ārabhati cittaṃ paggaṇhāti padahati;

下定决心，精进努力，振奋心志，全力以赴：‘➊ 防恶——防止未生的恶行、不善心念’令不生起；
uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

下定决心，精进努力，振奋心志，全力以赴：‘➋ 断恶——舍离已生的恶行、不善心念’令永断除；

Anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;

下定决心，精进努力，振奋心志，全力以赴：‘➌ 修善——开展未生的善行及心念’令其生起；
uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

下定决心，精进努力，振奋心志，全力以赴：‘➍ 成善——保持已生的善行及心念’令不退失、不惑乱、增长幸福、成熟广大、修习圆满。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 1.382-611)/4.1 Aparaaccharāsaṅghātavagga 续弹指品 (AN 1.382-562)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.17--20 四神足等四经 (AN 1.398-401)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

398-401. Chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti… vīriyasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti… cittasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti… vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti….

☸---------------------------------------------------------------------

一八 修习欲定勤行成就神足……乃至……修习精进定勤行成就神足……乃至

……修习心定勤行成就神足……乃至……修习观定勤行成就神足……乃至……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 1.382-611)/4.1 Aparaaccharāsaṅghātavagga 续弹指品 (AN 1.382-562)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.21--25 五根等五经 (AN 1.402-406)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

402-406. Saddhindriyaṃ bhāveti… vīriyindriyaṃ bhāveti… satindriyaṃ bhāveti… samādhindriyaṃ bhāveti… paññindriyaṃ bhāveti….

☸---------------------------------------------------------------------

修习信根……乃至……修习精进根……乃至……修习念根……乃至……修习定根……乃至……修习慧根……乃至……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 1.382-611)/4.1 Aparaaccharāsaṅghātavagga 续弹指品 (AN 1.382-562)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.26--30 五力等五经 (AN 1.407-411)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

407-411. Saddhābalaṃ bhāveti… vīriyabalaṃ bhāveti… satibalaṃ bhāveti… samādhibalaṃ bhāveti… paññābalaṃ bhāveti….

☸---------------------------------------------------------------------

修习信力……乃至……修习精进力……乃至……修习念力

……乃至……修习定力……乃至……修习慧力……乃至……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 1.382-611)/4.1 Aparaaccharāsaṅghātavagga 续弹指品 (AN 1.382-562)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.31--37 七觉支等七经 (AN 1.412-418)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

412-418. Satisambojjhaṅgaṃ bhāveti… dhammavicayasambojjhaṅgaṃ bhāveti… vīriyasambojjhaṅgaṃ bhāveti… pītisambojjhaṅgaṃ bhāveti… passaddhisambojjhaṅgaṃ bhāveti… samādhisambojjhaṅgaṃ bhāveti… upekkhāsambojjhaṅgaṃ bhāveti….

☸---------------------------------------------------------------------

三二 修习念觉支……乃至……修习择法觉支……乃至……修习精进觉支……乃至……修习喜觉支……乃至……修习轻安觉支……乃至……修习定觉支……乃至……修习舍觉支…… 乃至……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 1.382-611)/4.1 Aparaaccharāsaṅghātavagga 续弹指品 (AN 1.382-562)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.38--45 八正道等八经 (AN 1.419-426)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

419-426. Sammādiṭṭhiṃ bhāveti… sammāsaṅkappaṃ bhāveti… sammāvācaṃ bhāveti… sammākammantaṃ bhāveti… sammāājīvaṃ bhāveti… sammāvāyāmaṃ bhāveti… sammāsatiṃ bhāveti… sammāsamādhiṃ bhāveti….

☸---------------------------------------------------------------------

三九 修习正见……乃至……修习正思维……乃至……修习正语……乃至……修习正业……

乃至……修习正命……乃至……修习正精进……乃至……修习正念……乃至修习正定……乃

至……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 1.382-611)/4.1 Aparaaccharāsaṅghātavagga 续弹指品 (AN 1.382-562)”

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【经名】 4.1.46--53 八胜处等八经 (AN 1.427-434)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

427-434. [dī. ni. 2.173; ma. ni. 2.249; a. ni. 8.65] Ajjhattaṃ rūpasaññī bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi passāmī’ti – evaṃsaññī hoti… ajjhattaṃ rūpasaññī bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi passāmī’ti – evaṃsaññī hoti… ajjhattaṃ arūpasaññī bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi passāmī’ti – evaṃsaññī hoti… ajjhattaṃ arūpasaññī bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi passāmī’ti – evaṃsaññī hoti… ajjhattaṃ arūpasaññī bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. ‘Tāni abhibhuyya jānāmi passāmī’ti – evaṃsaññī hoti… ajjhattaṃ arūpasaññī bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. ‘Tāni abhibhuyya jānāmi passāmī’ti – evaṃsaññī hoti… ajjhattaṃ arūpasaññī bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti… ajjhattaṃ arūpasaññī bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. ‘Tāni abhibhuyya jānāmi passāmī’ti – evaṃsaññī hoti….

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四七 内有色想者，外观少色或好、或坏，作这样想：我知我见，已胜过它们，……乃

至……

内有色想者，外观无量色或好、或坏，作这样想：我知、我见，已胜过它们，……乃

至……

内无色想者，外观少色或好、或坏，作这样想：我知、我见，已胜过它们，……乃至

……

内无色想者，外观无量色或好、或坏，作这样想：我知、我见，已胜过它们，……乃

至……

内无色想者，外观色，为青、青显、青现、青光，作这样想：我知、我见，已胜过彼

等，……乃至……

内无色想者，外观色，为黄、黄显、黄现、黄光，作这样想：我知、我见，已胜过彼

等，……乃至……

内无色想者，外观色，为赤、赤显、赤现、赤光，作这样想：我知、我见，已胜过彼

等，……乃至……

内无色想者，外观色，为白、白显、白现、白光，作这样想：我知、我见，已胜过彼

等。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 1.382-611)/4.1 Aparaaccharāsaṅghātavagga 续弹指品 (AN 1.382-562)”

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【经名】 4.1.54--61 八解脱等八经 (AN 1.435-442)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

435-442. Rūpī rūpāni passati… ajjhattaṃ arūpasaññī bahiddhā rūpāni passati subhanteva adhimutto hoti… sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ananto ākāsoti ākāsānañcāyatanaṃ upasampajja viharati… sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññāṇañcāyatanaṃ upasampajja viharati… sabbaso viññāṇañcāyatanaṃ samatikkamma natthi kiñcīti ākiñcaññāyatanaṃ upasampajja viharati… sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati… sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati….

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五五 有色者观色……乃至……内无色想者，外观色……乃至……胜解其为清净……乃至……

完全超越色想之故，灭除有对想之故，不思惟种种想之故，以空为无边之故，证得并安住于空无边

处……乃至……

完全超越空无边处，以识为无边之故，证得并安住于识无边处……乃至……

完全超越识无边处，以无所有之故，证得并安住于无所有处……乃至……

完全超越无所有处，证得并安住于非想非非想处……乃至……

完全超越非想非非想处，证得并安住于想受灭……乃至……

☸.....................................................................

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.4.23 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 1.382-611)/4.1 Aparaaccharāsaṅghātavagga 续弹指品 (AN 1.382-562)”

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【经名】 4.1.62--71 修十遍等十经 (AN 1.443-452)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

443-452. Pathavīkasiṇaṃ bhāveti…

➊ 诸比丘！即使只是一弹指顷，如果比丘修习地遍，诸比丘！他可以被称为：‘此比丘安住于此修行，并非白费。他遵从老师的教诫、学习教导，能不白白领受国土的布施。’更何况多加修行呢！

āpokasiṇaṃ bhāveti…

➋ 诸比丘！即使只是一弹指顷，如果比丘修习水遍，诸比丘！他可以被称为：‘此比丘安住于此修行，并非白费。他遵从老师的教诫、学习教导，能不白白领受国土的布施。’更何况多加修行呢！

tejokasiṇaṃ bhāveti…

➌ 诸比丘！即使只是一弹指顷，如果比丘修习火遍，诸比丘！他可以被称为：‘此比丘安住于此修行，并非白费。他遵从老师的教诫、学习教导，能不白白领受国土的布施。’更何况多加修行呢！

vāyokasiṇaṃ bhāveti…

➍ 诸比丘！即使只是一弹指顷，如果比丘修习风遍，诸比丘！他可以被称为：‘此比丘安住于此修行，并非白费。他遵从老师的教诫、学习教导，能不白白领受国土的布施。’更何况多加修行呢！

nīlakasiṇaṃ bhāveti…

➎ 诸比丘！即使只是一弹指顷，如果比丘修习青遍，诸比丘！他可以被称为：‘此比丘安住于此修行，并非白费。他遵从老师的教诫、学习教导，能不白白领受国土的布施。’更何况多加修行呢！

pītakasiṇaṃ bhāveti…

➏ 诸比丘！即使只是一弹指顷，如果比丘修习黄遍，诸比丘！他可以被称为：‘此比丘安住于此修行，并非白费。他遵从老师的教诫、学习教导，能不白白领受国土的布施。’更何况多加修行呢！

lohitakasiṇaṃ bhāveti…

➐ 诸比丘！即使只是一弹指顷，如果比丘修习赤遍，诸比丘！他可以被称为：‘此比丘安住于此修行，并非白费。他遵从老师的教诫、学习教导，能不白白领受国土的布施。’更何况多加修行呢！

odātakasiṇaṃ bhāveti…

➑ 诸比丘！即使只是一弹指顷，如果比丘修习白遍，诸比丘！他可以被称为：‘此比丘安住于此修行，并非白费。他遵从老师的教诫、学习教导，能不白白领受国土的布施。’更何况多加修行呢！

ākāsakasiṇaṃ bhāveti…

➒ 诸比丘！即使只是一弹指顷，如果比丘修习空遍，诸比丘！他可以被称为：‘此比丘安住于此修行，并非白费。他遵从老师的教诫、学习教导，能不白白领受国土的布施。’更何况多加修行呢！

viññāṇakasiṇaṃ bhāveti….

➓ 诸比丘！即使只是一弹指顷，如果比丘修习识遍，诸比丘！他可以被称为：‘此比丘安住于此修行，并非白费。他遵从老师的教诫、学习教导，能不白白领受国土的布施。’更何况多加修行呢！

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 1.382-611)/4.1 Aparaaccharāsaṅghātavagga 续弹指品 (AN 1.382-562)”

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【经名】 4.1.72--81 修灭尽十想等十经 (AN 1.453-462)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

453-462. Asubhasaññaṃ bhāveti… maraṇasaññaṃ bhāveti… āhāre paṭikūlasaññaṃ bhāveti… sabbaloke anabhiratisaññaṃ [anabhiratasaññaṃ (sī. syā. kaṃ. pī.)] bhāveti… aniccasaññaṃ bhāveti… anicce dukkhasaññaṃ bhāveti… dukkhe anattasaññaṃ bhāveti… pahānasaññaṃ bhāveti… virāgasaññaṃ bhāveti… nirodhasaññaṃ bhāveti….

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七三 修习不净想……乃至……

修习死想……乃至……

于食物修习厌恶想……乃至

于一切世间修习不喜爱想……乃至……

修习无常想……乃至……

于无常修习苦想……乃至……

于苦修习无我想……乃至……

修习断想……乃至……

修习离贪想……乃至……

修习灭想……乃至……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 1.382-611)/4.1 Aparaaccharāsaṅghātavagga 续弹指品 (AN 1.382-562)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.82--91 修膨胀十想等十经 (AN 1.463-472)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

463-472. Aniccasaññaṃ bhāveti… anattasaññaṃ bhāveti… maraṇasaññaṃ bhāveti… āhāre paṭikūlasaññaṃ bhāveti… sabbaloke anabhiratisaññaṃ bhāveti… aṭṭhikasaññaṃ bhāveti… puḷavakasaññaṃ [puḷuvakasaññaṃ (ka.)] bhāveti… vinīlakasaññaṃ bhāveti… vicchiddakasaññaṃ bhāveti… uddhumātakasaññaṃ bhāveti….

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八三 修习无常想……乃至……

修习无我想……乃至……

修习死想……乃至……

于食物修习厌恶想……乃至……

于一切世间修习不喜爱想……乃至……

修习骸骨想……乃至……

修习虫啖想……乃至……

修习青瘀想……乃至……

修习穿孔想……乃至……

修习膨胀想……乃至……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.4.23 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 1.382-611)/4.1 Aparaaccharāsaṅghātavagga 续弹指品 (AN 1.382-562)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.92--101 修十随念等十经 (AN 1.473-482)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

473-482. Buddhānussatiṃ bhāveti…

① 诸比丘！即使只是一弹指顷，如果比丘修习随念佛，诸比丘！他可以被称为：‘此比丘安住于此修行，并非白费。他遵从老师的教诫、学习教导，能不白白领受国土的布施。’更何况多加修行呢！

dhammānussatiṃ bhāveti…

② 诸比丘！即使只是一弹指顷，如果比丘修习随念法，诸比丘！他可以被称为：‘此比丘安住于此修行，并非白费。他遵从老师的教诫、学习教导，能不白白领受国土的布施。’更何况多加修行呢！

saṅghānussatiṃ bhāveti…

③ 诸比丘！即使只是一弹指顷，如果比丘修习随念僧，诸比丘！他可以被称为：‘此比丘安住于此修行，并非白费。他遵从老师的教诫、学习教导，能不白白领受国土的布施。’更何况多加修行呢！

sīlānussatiṃ bhāveti…

④ 诸比丘！即使只是一弹指顷，如果比丘修习随念戒，诸比丘！他可以被称为：‘此比丘安住于此修行，并非白费。他遵从老师的教诫、学习教导，能不白白领受国土的布施。’更何况多加修行呢！

cāgānussatiṃ bhāveti…

⑤ 诸比丘！即使只是一弹指顷，如果比丘修习随念施，诸比丘！他可以被称为：‘此比丘安住于此修行，并非白费。他遵从老师的教诫、学习教导，能不白白领受国土的布施。’更何况多加修行呢！

devatānussatiṃ bhāveti…

⑥ 诸比丘！即使只是一弹指顷，如果比丘修习随念天，诸比丘！他可以被称为：‘此比丘安住于此修行，并非白费。他遵从老师的教诫、学习教导，能不白白领受国土的布施。’更何况多加修行呢！

ānāpānassatiṃ bhāveti…

⑦ 诸比丘！即使只是一弹指顷，如果比丘修习念入出息，诸比丘！他可以被称为：‘此比丘安住于此修行，并非白费。他遵从老师的教诫、学习教导，能不白白领受国土的布施。’更何况多加修行呢！

maraṇassatiṃ bhāveti…

⑧ 诸比丘！即使只是一弹指顷，如果比丘修习忆念死，诸比丘！他可以被称为：‘此比丘安住于此修行，并非白费。他遵从老师的教诫、学习教导，能不白白领受国土的布施。’更何况多加修行呢！

kāyagatāsatiṃ bhāveti…

⑨ 诸比丘！即使只是一弹指顷，如果比丘修习忆念身行，诸比丘！他可以被称为：‘此比丘安住于此修行，并非白费。他遵从老师的教诫、学习教导，能不白白领受国土的布施。’更何况多加修行呢！

upasamānussatiṃ bhāveti….

⑩ 诸比丘！即使只是一弹指顷，如果比丘修习随念寂静（涅槃），诸比丘！他可以被称为：‘此比丘安住于此修行，并非白费。他遵从老师的教诫、学习教导，能不白白领受国土的布施。’更何况多加修行呢！

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 1.382-611)/4.1 Aparaaccharāsaṅghātavagga 续弹指品 (AN 1.382-562)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.102--111 初禅五根五力等十经 (AN 1.483-492)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

483-492. Paṭhamajjhānasahagataṃ saddhindriyaṃ bhāveti… vīriyindriyaṃ bhāveti… satindriyaṃ bhāveti… samādhindriyaṃ bhāveti… paññindriyaṃ bhāveti… saddhābalaṃ bhāveti… vīriyabalaṃ bhāveti… satibalaṃ bhāveti… samādhibalaṃ bhāveti… paññābalaṃ bhāveti….

☸---------------------------------------------------------------------

一〇三 修习与初禅那俱行的信根……乃至……

修习与初禅那俱行的精进根……乃至……

修习与初禅那俱行的念根……乃至……

修习与初禅那俱行的定根……乃至……

修习与初禅那俱行的慧根……乃至……

修习与初禅那俱行的信力……乃至……

修习与初禅那俱行的精进力……乃至……

修习与初禅那俱行的念力……乃至……

修习与初禅那俱行的定力……乃至……

修习与初禅那俱行的慧力……乃至……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 1.382-611)/4.1 Aparaaccharāsaṅghātavagga 续弹指品 (AN 1.382-562)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.112--181 二禅五根五力等七十经 (AN 1.493-562)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

493-562. “Dutiyajjhānasahagataṃ…pe… tatiyajjhānasahagataṃ…pe… catutthajjhānasahagataṃ…pe… mettāsahagataṃ…pe… karuṇāsahagataṃ…pe… muditāsahagataṃ…pe… upekkhāsahagataṃ saddhindriyaṃ bhāveti… vīriyindriyaṃ bhāveti… satindriyaṃ bhāveti… samādhindriyaṃ bhāveti… paññindriyaṃ bhāveti… saddhābalaṃ bhāveti… vīriyabalaṃ bhāveti… satibalaṃ bhāveti… samādhibalaṃ bhāveti… paññābalaṃ bhāveti. Ayaṃ vuccati, bhikkhave – ‘bhikkhu arittajjhāno viharati satthusāsanakaro ovādapatikaro, amoghaṃ raṭṭhapiṇḍaṃ bhuñjati’. Ko pana vādo ye naṃ bahulīkarontī”ti!

Aparaaccharāsaṅghātavaggo aṭṭhārasamo.

☸---------------------------------------------------------------------

一一三 与第二禅那俱行的……乃至……

一二三 与第三禅那俱行的……乃至……

一三三 与第四禅那俱行的……乃至……

一四三 与慈俱行的……乃至……

一五三 与悲俱行的……乃至……

一六三 与喜俱行的……乃至……

一七三 修习与舍俱行的信根……乃至……

修习精进根……乃至……

修习念根……乃至……

修习定根……乃至……

修习慧根……乃至……

修习信力……乃至……

修习精进力……乃至……

修习念力……乃至……

修习定力……乃至……

一八二 修习慧力，诸比丘！这比丘安住于此修行，并非白费，可称为遵从老师的教诫，能听从教导，能不白白领受国土的布施。更何况多加修行呢！

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 1.382-611)/4.2 Kāyagatāsativagga 身至念品 (AN 1.563-599)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.1 大海 (AN 1.563)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

19. Kāyagatāsativaggo

563. “Yassa kassaci, bhikkhave, mahāsamuddo cetasā phuṭo antogadhā tassa kunnadiyo yā kāci samuddaṅgamā; evamevaṃ, bhikkhave, yassa kassaci kāyagatā sati bhāvitā bahulīkatā antogadhā tassa kusalā dhammā ye keci vijjābhāgiyā”ti.

☸---------------------------------------------------------------------

第二十一 身至念品

一 诸比丘！任何人，以心思观想大海的遍满，那么所有注入大海的小河，就都在他的心想之中了。诸比丘！正是如此，任何人，如果修习身至念，多加修习，那么所有导向明（真知）的善法，就都在这（身至念的修习）中了。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 1.382-611)/4.2 Kāyagatāsativagga 身至念品 (AN 1.563-599)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.2--8 起大厌背等七经 (AN 1.564-570)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

564-570. “Ekadhammo, bhikkhave, bhāvito bahulīkato mahato saṃvegāya saṃvattati… mahato atthāya saṃvattati… mahato yogakkhemāya saṃvattati… satisampajaññāya saṃvattati… ñāṇadassanappaṭilābhāya saṃvattati… diṭṭhadhammasukhavihārāya saṃvattati… vijjāvimuttiphalasacchikiriyāya saṃvattati. Katamo ekadhammo? Kāyagatā sati. Ayaṃ kho, bhikkhave, ekadhammo bhāvito bahulīkato mahato saṃvegāya saṃvattati… mahato atthāya saṃvattati… mahato yogakkhemāya saṃvattati… satisampajaññāya saṃvattati… ñāṇadassanappaṭilābhāya saṃvattati… diṭṭhadhammasukhavihārāya saṃvattati… vijjāvimuttiphalasacchikiriyāya saṃvattatī”ti.

☸---------------------------------------------------------------------

二 诸比丘！有一种法，修习、多修习，则引生大紧迫感、引生大利益、引生大安稳（从束缚中解脱）、引生正念正知、获得智见、获得现法乐住、证悟明与解脱之果。是哪一种法呢？就是身至念。

诸比丘！有一种法，修习而……乃至……证悟明与解脱之果。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 1.382-611)/4.2 Kāyagatāsativagga 身至念品 (AN 1.563-599)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.9 身心轻安 (AN 1.571)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

571. “Ekadhamme, bhikkhave, bhāvite bahulīkate kāyopi passambhati, cittampi passambhati, vitakkavicārāpi vūpasammanti, kevalāpi vijjābhāgiyā dhammā bhāvanāpāripūriṃ gacchanti. Katamasmiṃ ekadhamme? Kāyagatāya satiyā. Imasmiṃ kho, bhikkhave, ekadhamme bhāvite bahulīkate kāyopi passambhati, cittampi passambhati, vitakkavicārāpi vūpasammanti, kevalāpi vijjābhāgiyā dhammā bhāvanāpāripūriṃ gacchantī”ti.

☸---------------------------------------------------------------------

三 诸比丘！有一种法，修习、多修习，则身得轻安，心得轻安，寻、伺止息，而导向明的诸善法也修习至圆满。是哪一种法呢？就是身至念。

诸比丘！修习此法……乃至……修习……至圆满。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 1.382-611)/4.2 Kāyagatāsativagga 身至念品 (AN 1.563-599)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.10 断不善法 (AN 1.572)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

572. “Ekadhamme, bhikkhave, bhāvite bahulīkate anuppannā ceva akusalā dhammā nuppajjanti, uppannā ca akusalā dhammā pahīyanti. Katamasmiṃ ekadhamme? Kāyagatāya satiyā. Imasmiṃ kho, bhikkhave, ekadhamme bhāvite bahulīkate anuppannā ceva akusalā dhammā nuppajjanti, uppannā ca akusalā dhammā pahīyantī”ti.

☸---------------------------------------------------------------------

四 诸比丘！有一种法，修习、多修习，则未生的不善法不生起，已生的不善法得以断除。是哪一种法呢？就是身至念。

诸比丘！修习此法……乃至……得以断除。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 1.382-611)/4.2 Kāyagatāsativagga 身至念品 (AN 1.563-599)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.11 增广善法 (AN 1.573)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

573. “Ekadhamme, bhikkhave, bhāvite bahulīkate anuppannā ceva kusalā dhammā uppajjanti, uppannā ca kusalā dhammā bhiyyobhāvāya vepullāya saṃvattanti. Katamasmiṃ ekadhamme? Kāyagatāya satiyā. Imasmiṃ kho, bhikkhave, ekadhamme bhāvite bahulīkate anuppannā ceva kusalā dhammā uppajjanti, uppannā ca kusalā dhammā bhiyyobhāvāya vepullāya saṃvattantī”ti.

☸---------------------------------------------------------------------

五 诸比丘！有一种法，修习、多修习，则未生的善法得以生起，已生的善法得以增长广大。是哪一种法呢？就是身至念。

诸比丘！修习此法……乃至……增长广大……。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 1.382-611)/4.2 Kāyagatāsativagga 身至念品 (AN 1.563-599)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.12 断无明 (AN 1.574)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

574. “Ekadhamme, bhikkhave, bhāvite bahulīkate avijjā pahīyati, vijjā uppajjati, asmimāno pahīyati, anusayā samugghātaṃ gacchanti, saṃyojanā pahīyanti. Katamasmiṃ ekadhamme? Kāyagatāya satiyā. Imasmiṃ kho, bhikkhave, ekadhamme bhāvite bahulīkate avijjā pahīyati, vijjā uppajjati, asmimāno pahīyati, anusayā samugghātaṃ gacchanti, saṃyojanā pahīyantī”ti.

☸---------------------------------------------------------------------

六 诸比丘！有一种法，修习、多修习，则断除无明而生起明，舍我慢得以断除，随眠被根除，结使被断除。是哪一种法呢？就是身至念。

诸比丘！修习此法……乃至……结使被断除。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 1.382-611)/4.2 Kāyagatāsativagga 身至念品 (AN 1.563-599)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.13--14 得慧等二经 (AN 1.575-576)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

575-576. “Ekadhammo, bhikkhave, bhāvito bahulīkato paññāpabhedāya saṃvattati… anupādāparinibbānāya saṃvattati. Katamo ekadhammo? Kāyagatā sati. Ayaṃ kho, bhikkhave, ekadhammo bhāvito bahulīkato paññāpabhedāya saṃvattati… anupādāparinibbānāya saṃvattatī”ti.

☸---------------------------------------------------------------------

七 诸比丘！有一种法，修习、多修习，则导向智慧的通达，导向无取般涅槃。是哪一种法呢？就是身至念。

诸比丘！有一种法，……乃至……导向……。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 1.382-611)/4.2 Kāyagatāsativagga 身至念品 (AN 1.563-599)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.15--17 通达多界等三经 (AN 1.577-579)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

577-579. “Ekadhamme, bhikkhave, bhāvite bahulīkate anekadhātupaṭivedho hoti… nānādhātupaṭivedho hoti… anekadhātupaṭisambhidā hoti. Katamasmiṃ ekadhamme? Kāyagatāya satiyā. Imasmiṃ kho, bhikkhave, ekadhamme bhāvite bahulīkate anekadhātupaṭivedho hoti… nānādhātupaṭivedho hoti… anekadhātupaṭisambhidā hotī”ti.

☸---------------------------------------------------------------------

八 诸比丘！有一种法，通过培育和多加修习，就能通达多种界、通达各种不同的界、获得对多种界的无碍理解。是哪一种法呢？就是身至念。

诸比丘！通过培育和多加修习这一法……乃至……获得无碍理解。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 1.382-611)/4.2 Kāyagatāsativagga 身至念品 (AN 1.563-599)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.18--21 证四果等四经 (AN 1.580-583)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

580-583. “Ekadhammo, bhikkhave, bhāvito bahulīkato sotāpattiphalasacchikiriyāya saṃvattati… sakadāgāmiphalasacchikiriyāya saṃvattati… anāgāmiphalasacchikiriyāya saṃvattati… arahattaphalasacchikiriyāya saṃvattati. Katamo ekadhammo? Kāyagatā sati. Ayaṃ kho, bhikkhave, ekadhammo bhāvito bahulīkato sotāpattiphalasacchikiriyāya saṃvattati… sakadāgāmiphalasacchikiriyāya saṃvattati… anāgāmiphalasacchikiriyāya saṃvattati… arahattaphalasacchikiriyāya saṃvattatī”ti.

☸---------------------------------------------------------------------

九 诸比丘！有一种法，通过培育和多加修习，就能证得预流果，证得一来果，证得不还果，证得阿罗汉果。是哪一种法呢？就是身至念。

诸比丘！有一种法，通过培育……乃至……作证……。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 1.382-611)/4.2 Kāyagatāsativagga 身至念品 (AN 1.563-599)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.22--37 能得慧等十六经 (AN 1.584-599)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

584-599. “Ekadhammo, bhikkhave, bhāvito bahulīkato paññāpaṭilābhāya saṃvattati… paññāvuddhiyā saṃvattati… paññāvepullāya saṃvattati… mahāpaññatāya saṃvattati… puthupaññatāya saṃvattati… vipulapaññatāya saṃvattati… gambhīrapaññatāya saṃvattati… asāmantapaññatāya [asamatthapaññatāya (syā. kaṃ.), asamattapaññatāya (ka.), asamantapaññatāya (ṭīkā) paṭi. ma. aṭṭha. 2.3.1 passitabbaṃ] saṃvattati… bhūripaññatāya saṃvattati… paññābāhullāya saṃvattati… sīghapaññatāya saṃvattati… lahupaññatāya saṃvattati… hāsapaññatāya [hāsupaññatāya (sī. pī.)] saṃvattati… javanapaññatāya saṃvattati… tikkhapaññatāya saṃvattati… nibbedhikapaññatāya saṃvattati. Katamo ekadhammo? Kāyagatā sati. Ayaṃ kho, bhikkhave, ekadhammo bhāvito bahulīkato paññāpaṭilābhāya saṃvattati… paññāvuddhiyā saṃvattati… paññāvepullāya saṃvattati… mahāpaññatāya saṃvattati… puthupaññatāya saṃvattati… vipulapaññatāya saṃvattati… gambhīrapaññatāya saṃvattati… asāmantapaññatāya saṃvattati… bhūripaññatāya saṃvattati… paññābāhullāya saṃvattati… sīghapaññatāya saṃvattati… lahupaññatāya saṃvattati… hāsapaññatāya saṃvattati… javanapaññatāya saṃvattati… tikkhapaññatāya saṃvattati… nibbedhikapaññatāya saṃvattatī”ti.

Kāyagatāsativaggo ekūnavīsatimo.

☸---------------------------------------------------------------------

一〇 诸比丘！有一种法，通过培育和多加修习，就能获得智慧、增长智慧、扩展智慧、生起大智慧、生起广博智慧、生起宽广智慧、生起甚深智慧、生起无边智慧、生起宏大智慧。能拥有众多智慧、生起快速智慧、生起轻快智慧、生起敏捷智慧、生起迅速智慧、生起锐利智慧、生起决断智慧。是哪一种法呢？就是身至念。

诸比丘！有一种法，通过培育和多加修习，就能获得智慧……乃至……生起决断智慧。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 1.382-611)/4.3 Amatavagga 不死品 (AN 1.600-611)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3.1 食念身之一 (AN 1.600)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

20. Amatavaggo

600. “Amataṃ te, bhikkhave, na paribhuñjanti ye kāyagatāsatiṃ na paribhuñjanti. Amataṃ te, bhikkhave, paribhuñjanti ye kāyagatāsatiṃ paribhuñjantī”ti.

☸---------------------------------------------------------------------

一一 诸比丘！不受用身至念的人，就不受用不死（涅槃）。诸比丘！受用身至念的人，就受用不死（涅槃）。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 1.382-611)/4.3 Amatavagga 不死品 (AN 1.600-611)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3.2 食念身之二 (AN 1.601)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

601. “Amataṃ tesaṃ, bhikkhave, aparibhuttaṃ yesaṃ kāyagatāsati aparibhuttā. Amataṃ tesaṃ, bhikkhave, paribhuttaṃ yesaṃ kāyagatāsati paribhuttā”ti.

☸---------------------------------------------------------------------

一二 诸比丘！那些没有受用过身至念的人，也就没有受用过不死（涅槃）。诸比丘！那些受用过身至念的人，也就受用过不死（涅槃）。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 1.382-611)/4.3 Amatavagga 不死品 (AN 1.600-611)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3.3 不断念身 (AN 1.602)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

602. “Amataṃ tesaṃ, bhikkhave, parihīnaṃ yesaṃ kāyagatāsati parihīnā. Amataṃ tesaṃ, bhikkhave, aparihīnaṃ yesaṃ kāyagatāsati aparihīnā”ti.

☸---------------------------------------------------------------------

一三 诸比丘！那些舍弃了身至念的人，也就失去了不死（涅槃）。诸比丘！那些没有舍弃身至念的人，也就没有失去不死（涅槃）。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 1.382-611)/4.3 Amatavagga 不死品 (AN 1.600-611)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3.4 圆满念身 (AN 1.603)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

603. “Amataṃ tesaṃ, bhikkhave, viraddhaṃ yesaṃ kāyagatāsati viraddhā. Amataṃ tesaṃ, bhikkhave, āraddhaṃ [aviraddhaṃ (ka.)] yesaṃ kāyagatāsati āraddhā”ti.

☸---------------------------------------------------------------------

一四 诸比丘！错过身至念的人，也就错过了不死（涅槃）。诸比丘！达成身至念的人，也就达成了不死（涅槃）。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 1.382-611)/4.3 Amatavagga 不死品 (AN 1.600-611)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3.5 重视念身 (AN 1.604)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

604. “Amataṃ te, bhikkhave, pamādiṃsu ye kāyagatāsatiṃ pamādiṃsu. Amataṃ te, bhikkhave, na pamādiṃsu ye kāyagatāsatiṃ na pamādiṃsu”.

☸---------------------------------------------------------------------

一五 诸比丘！那些忽视身至念的人，也就忽视了不死（涅槃）。诸比丘！那些不忽视身至念的人，也就不忽视不死（涅槃）。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 1.382-611)/4.3 Amatavagga 不死品 (AN 1.600-611)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3.6 不忘念身 (AN 1.605)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

605. “Amataṃ tesaṃ, bhikkhave, pamuṭṭhaṃ yesaṃ kāyagatāsati pamuṭṭhā. Amataṃ tesaṃ, bhikkhave, appamuṭṭhaṃ yesaṃ kāyagatāsati appamuṭṭhā”ti.

☸---------------------------------------------------------------------

一六 诸比丘！忘记身至念的人，也就忘记了不死（涅槃）。诸比丘！不忘记身至念的人，也就不忘记不死（涅槃）。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 1.382-611)/4.3 Amatavagga 不死品 (AN 1.600-611)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3.7 习于念身 (AN 1.606)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

606. “Amataṃ tesaṃ, bhikkhave, anāsevitaṃ yesaṃ kāyagatāsati anāsevitā. Amataṃ tesaṃ, bhikkhave, āsevitaṃ yesaṃ kāyagatāsati āsevitā”ti.

☸---------------------------------------------------------------------

一七 诸比丘！不修习身至念的人，也就不修习不死（涅槃）。诸比丘！修习身至念的人，也就修习不死（涅槃）。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 1.382-611)/4.3 Amatavagga 不死品 (AN 1.600-611)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3.8 修于念身 (AN 1.607)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

607. “Amataṃ tesaṃ, bhikkhave, abhāvitaṃ yesaṃ kāyagatāsati abhāvitā. Amataṃ tesaṃ, bhikkhave, bhāvitaṃ yesaṃ kāyagatāsati bhāvitā”ti.

☸---------------------------------------------------------------------

一八 诸比丘！不培育身至念的人，也就不培育不死（涅槃）。诸比丘！培育身至念的人，也就培育不死（涅槃）。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 1.382-611)/4.3 Amatavagga 不死品 (AN 1.600-611)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3.9 多作念身 (AN 1.608)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

608. “Amataṃ tesaṃ, bhikkhave, abahulīkataṃ yesaṃ kāyagatāsati abahulīkatā. Amataṃ tesaṃ, bhikkhave, bahulīkataṃ yesaṃ kāyagatāsati bahulīkatā”ti.

☸---------------------------------------------------------------------

一九 诸比丘！不多加修习身至念的人，也就不多加修习不死（涅槃）。诸比丘！多加修习身至念的人，也就多加修习不死（涅槃）。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 1.382-611)/4.3 Amatavagga 不死品 (AN 1.600-611)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3.10 知于念身 (AN 1.609)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

609. “Amataṃ tesaṃ, bhikkhave, anabhiññātaṃ yesaṃ kāyagatāsati anabhiññātā. Amataṃ tesaṃ, bhikkhave, abhiññātaṃ yesaṃ kāyagatāsati abhiññātā”ti.

☸---------------------------------------------------------------------

二〇 诸比丘！不了知身至念的人，也就不了知不死（涅槃）。诸比丘！了知身至念的人，也就不了知不死（涅槃）。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 1.382-611)/4.3 Amatavagga 不死品 (AN 1.600-611)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3.11 遍知念身 (AN 1.610)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

610. “Amataṃ tesaṃ, bhikkhave, apariññātaṃ yesaṃ kāyagatāsati apariññātā. Amataṃ tesaṃ, bhikkhave, pariññātaṃ yesaṃ kāyagatāsati pariññātā”ti.

☸---------------------------------------------------------------------

二一 诸比丘！不遍知身至念的人，也就不遍知不死（涅槃）。诸比丘！遍知身至念的人，也就遍知不死（涅槃）。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《1》Ekakanipātapāḷi 一集 (AN 1, 1-611)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 1.382-611)/4.3 Amatavagga 不死品 (AN 1.600-611)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3.12 证于念身 (AN 1.611)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

611. “Amataṃ tesaṃ, bhikkhave, asacchikataṃ yesaṃ kāyagatāsati asacchikatā. Amataṃ tesaṃ, bhikkhave, sacchikataṃ yesaṃ kāyagatāsati sacchikatā”ti. (….) [(ekakanipātassa suttasahassaṃ samattaṃ.) (sī. syā. kaṃ. pī.)]

(Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.) [( ) etthantare pāṭho sī. syā. kaṃ. pī. potthakesu natthi]

Amatavaggo vīsatimo.

Ekakanipātapāḷi niṭṭhitā.

☸---------------------------------------------------------------------

二二 诸比丘！不实证身至念的人，也就不实证不死（涅槃）。诸比丘！能实证身至念的人，也就能实证不死（涅槃）。

一集的一千经结束

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 2.1-52)/1.1 Kammakaraṇavagga 科刑罚品 (AN 2.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.1 Vajjasutta 二种罪 (AN 2.1)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

Namo tassa bhagavato arahato sammāsambuddhassa

Aṅguttaranikāyo

Dukanipātapāḷi

1. Paṭhamapaṇṇāsakaṃ

1. Kammakaraṇavaggo

1. Vajjasuttaṃ

1. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Dvemāni, bhikkhave, vajjāni. Katamāni dve? Diṭṭhadhammikañca vajjaṃ samparāyikañca vajjaṃ. Katamañca, bhikkhave, diṭṭhadhammikaṃ vajjaṃ? Idha, bhikkhave, ekacco passati coraṃ āgucāriṃ rājāno gahetvā vividhā kammakāraṇā [vividhāni kammakaraṇāni (ka.)] kārente; kasāhipi tāḷente, vettehipi tāḷente, addhadaṇḍakehipi tāḷente, hatthampi chindante, pādampi chindante, hatthapādampi chindante, kaṇṇampi chindante, nāsampi chindante, kaṇṇanāsampi chindante, bilaṅgathālikampi karonte, saṅkhamuṇḍikampi karonte, rāhumukhampi karonte, jotimālikampi karonte, hatthapajjotikampi karonte, erakavattikampi karonte, cīrakavāsikampi karonte, eṇeyyakampi karonte, baḷisamaṃsikampi karonte, kahāpaṇikampi karonte, khārāpatacchikampi [khārāpaṭicchakampi (syā. kaṃ. ka.)] karonte, palighaparivattikampi karonte, palālapīṭhakampi [palālapiṭṭhikampi (sī.)] karonte, tattenapi telena osiñcante, sunakhehipi khādāpente, jīvantampi sūle uttāsente, asināpi sīsaṃ chindante.

“Tassa evaṃ hoti – ‘yathārūpānaṃ kho pāpakānaṃ kammānaṃ hetu coraṃ āgucāriṃ rājāno gahetvā vividhā kammakāraṇā kārenti; kasāhipi tāḷenti, vettehipi tāḷenti, addhadaṇḍakehipi tāḷenti, hatthampi chindanti, pādampi chindanti, hatthapādampi chindanti, kaṇṇampi chindanti, nāsampi chindanti, kaṇṇanāsampi chindanti, bilaṅgathālikampi karonti, saṅkhamuṇḍikampi karonti, rāhumukhampi karonti, jotimālikampi karonti, hatthapajjotikampi karonti, erakavattikampi karonti, cīrakavāsikampi karonti, eṇeyyakampi karonti, baḷisamaṃsikampi karonti, kahāpaṇikampi karonti, khārāpatacchikampi karonti, palighaparivattikampi karonti, palālapīṭhakampi karonti, tattenapi telena osiñcanti, sunakhehipi khādāpenti, jīvantampi sūle uttāsenti, asināpi sīsaṃ chindanti. Ahañceva [ahañce (?)] kho pana evarūpaṃ pāpakammaṃ kareyyaṃ, mampi rājāno gahetvā evarūpā vividhā kammakāraṇā kāreyyuṃ; kasāhipi tāḷeyyuṃ…pe… asināpi sīsaṃ chindeyyun’ti. So diṭṭhadhammikassa vajjassa bhīto na paresaṃ pābhataṃ vilumpanto carati. Idaṃ vuccati, bhikkhave, diṭṭhadhammikaṃ vajjaṃ.

“Katamañca, bhikkhave, samparāyikaṃ vajjaṃ? Idha, bhikkhave, ekacco iti paṭisañcikkhati – ‘kāyaduccaritassa kho pana pāpako dukkho vipāko abhisamparāyaṃ, vacīduccaritassa pāpako dukkho vipāko abhisamparāyaṃ, manoduccaritassa pāpako dukkho vipāko abhisamparāyaṃ. Ahañceva kho pana kāyena duccaritaṃ careyyaṃ, vācāya duccaritaṃ careyyaṃ, manasā duccaritaṃ careyyaṃ. Kiñca taṃ yāhaṃ na kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyyan’ti. So samparāyikassa vajjassa bhīto kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveti, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti, manoduccaritaṃ pahāya manosucaritaṃ bhāveti, suddhaṃ attānaṃ pariharati. Idaṃ vuccati, bhikkhave, samparāyikaṃ vajjaṃ. “Imāni kho, bhikkhave, dve vajjāni. Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘diṭṭhadhammikassa vajjassa bhāyissāma, samparāyikassa vajjassa bhāyissāma, vajjabhīruno bhavissāma vajjabhayadassāvino’ti. Evañhi vo, bhikkhave, sikkhitabbaṃ. Vajjabhīruno, bhikkhave, vajjabhayadassāvino etaṃ pāṭikaṅkhaṃ yaṃ parimuccissati sabbavajjehī”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

二集

第一 科刑罚品

一 如是我闻。一时，世尊住在舍卫城祇陀林给孤独园。在那里，世尊召唤诸比丘：“诸比丘！” “尊者！”那些比丘回答世尊。世尊这样说道：

“诸比丘！有两种罪过。哪两种呢？现世的罪过和来世的罪过。诸比丘！什么是现世的罪过呢？诸比丘！在这里，有人看见国王抓住了作恶的盗贼，对他施加各种刑罚：用鞭子抽打，用藤条抽打，用短棍抽打；砍断手，砍断脚，砍断手脚；割掉耳朵，割掉鼻子，割掉耳鼻；施行‘酸粥锅’刑，施行‘贝秃’刑，施行‘罗睺口’刑，施行‘火鬘’刑，施行‘手燃’刑，施行‘草衣’刑，施行‘树皮衣’刑，施行‘羚羊’刑，施行‘肉钩’刑，施行‘钱币’刑，施行‘碱液浸泡’刑，施行‘棍穿旋转’刑，施行‘稻草座’刑；用滚烫的油浇淋，让狗咬食，活活地用矛刺穿，用刀砍头。

“他看到后这样想：‘正是因为做了这样邪恶的行为，国王才抓住这作恶的盗贼，施加各种刑罚：用鞭子抽打……乃至……用刀砍头。如果我也做了这样邪恶的行为，国王也会抓住我，对我施加这样各种的刑罚：用鞭子抽打……乃至……用刀砍头。’他因为害怕现世的罪过，就不去抢夺他人的财物。诸比丘！这被称为现世的罪过。

“诸比丘！什么是来世的罪过呢？诸比丘！在这里，有人这样省察：‘身的不良行为，在来世有痛苦的恶果；语的不良行为，在来世有痛苦的恶果；意的不良行为，在来世有痛苦的恶果。如果我身行恶行，语行恶行，意行恶行，那会怎么样呢？那我在身坏命终之后，岂不会投生到恶道、恶趣、堕处、地狱中吗？’他因为害怕来世的罪过，就舍断身的不良行为，培育身的良好行为；舍断语的不良行为，培育语的良好行为；舍断意的不良行为，培育意的良好行为；守护着自身的清净。诸比丘！这被称为来世的罪过。“诸比丘！这就是那两种罪过。因此，诸比丘！你们应当这样学习：‘我们要害怕现世的罪过，我们要害怕来世的罪过，我们要成为害怕罪过、视罪过为可畏的人！’诸比丘！你们确实应当这样学习。诸比丘！对于害怕罪过、视罪过为可畏的人，可以预期他将从一切罪过中解脱出来。”第一经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 2.1-52)/1.1 Kammakaraṇavagga 科刑罚品 (AN 2.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.2 Padhānasutta 二种精勤 (AN 2.2)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Padhānasuttaṃ

2. “Dvemāni, bhikkhave, padhānāni durabhisambhavāni lokasmiṃ. Katamāni dve? Yañca gihīnaṃ agāraṃ ajjhāvasataṃ cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānuppadānatthaṃ padhānaṃ, yañca agārasmā anagāriyaṃ pabbajitānaṃ sabbūpadhipaṭinissaggatthaṃ padhānaṃ. Imāni kho, bhikkhave, dve padhānāni durabhisambhavāni lokasmiṃ.

“Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ padhānānaṃ yadidaṃ sabbūpadhipaṭinissaggatthaṃ padhānaṃ. Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘sabbūpadhipaṭinissaggatthaṃ padhānaṃ padahissāmā’ti. Evañhi vo, bhikkhave, sikkhitabban”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

二 “诸比丘！世间有两种努力是难以做到的。

哪两种呢？

一种是住家的在家众为了布施衣服、食物、住所、治病医药等资具所作的努力；另一种是离家出家者为了舍弃一切执取所作的努力。诸比丘！世间这两种努力是难以做到的。

诸比丘！在这两种努力中，为了舍弃一切执取所作的努力是最高尚的。诸比丘！因此，你们应当这样学习：‘我们要为舍弃一切执取而努力！’诸比丘！你们确实应当这样学习。”第二经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 2.1-52)/1.1 Kammakaraṇavagga 科刑罚品 (AN 2.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.3 Tapanīyasutta 懊悔二法 (AN 2.3)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Tapanīyasuttaṃ

3. “Dveme, bhikkhave, dhammā tapanīyā. Katame dve? Idha, bhikkhave, ekaccassa kāyaduccaritaṃ kataṃ hoti, akataṃ hoti kāyasucaritaṃ; vacīduccaritaṃ kataṃ hoti; akataṃ hoti vacīsucaritaṃ; manoduccaritaṃ kataṃ hoti, akataṃ hoti manosucaritaṃ. So ‘kāyaduccaritaṃ me katan’ti tappati, ‘akataṃ me kāyasucaritan’ti tappati; ‘vacīduccaritaṃ me katan’ti tappati, ‘akataṃ me vacīsucaritan’ti tappati; ‘manoduccaritaṃ me katan’ti tappati, ‘akataṃ me manosucaritan’ti tappati. Ime kho, bhikkhave, dve dhammā tapanīyā”ti. Tatiyaṃ.

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三 “诸比丘！有两种法是会带来懊悔的。

哪两种呢？

诸比丘！在这里，有人做了身的不良行为，没做身的良好行为；做了语的不良行为，没做语的良好行为；做了意的不良行为，没做意的良好行为。

他想到‘我做了身的不良行为’而懊悔，想到‘我没做身的良好行为’而懊悔；想到‘我做了语的不良行为’而懊悔，想到‘我没做语的良好行为’而懊悔；想到‘我做了意的不良行为’而懊悔，想到‘我没做意的良好行为’而懊悔。诸比丘！这两种法是会带来懊悔的。”第三经。

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 2.1-52)/1.1 Kammakaraṇavagga 科刑罚品 (AN 2.1-10)”

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【经名】 1.1.4 Atapanīyasutta 不懊悔二法 (AN 2.4)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Atapanīyasuttaṃ

4. “Dveme, bhikkhave, dhammā atapanīyā. Katame dve? Idha, bhikkhave, ekaccassa kāyasucaritaṃ kataṃ hoti, akataṃ hoti kāyaduccaritaṃ; vacīsucaritaṃ kataṃ hoti, akataṃ hoti vacīduccaritaṃ; manosucaritaṃ kataṃ hoti, akataṃ hoti manoduccaritaṃ. So ‘kāyasucaritaṃ me katan’ti na tappati, ‘akataṃ me kāyaduccaritan’ti na tappati; ‘vacīsucaritaṃ me katan’ti na tappati, ‘akataṃ me vacīduccaritan’ti na tappati; ‘manosucaritaṃ me katan’ti na tappati, ‘akataṃ me manoduccaritan’ti na tappati. Ime kho, bhikkhave, dve dhammā atapanīyā”ti. Catutthaṃ.

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四 “诸比丘！有两种法是不会带来懊悔的。

哪两种呢？

诸比丘！在这里，有人做了身的良好行为，没做身的不良行为；做了语的良好行为，没做语的不良行为；做了意的良好行为，没做意的不良行为。

他想到‘我做了身的良好行为’而不懊悔，想到‘我没做身的不良行为’而不懊悔；想到‘我做了语的良好行为’而不懊悔，想到‘我没做语的不良行为’而不懊悔；想到‘我做了意的良好行为’而不懊悔，想到‘我没做意的不良行为’而不懊悔。诸比丘！这两种法是不会带来懊悔的。”第四经。

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 2.1-52)/1.1 Kammakaraṇavagga 科刑罚品 (AN 2.1-10)”

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【经名】 1.1.5 Upaññātasutta 通达二法 (AN 2.5)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Upaññātasuttaṃ

5. “Dvinnāhaṃ, bhikkhave, dhammānaṃ upaññāsiṃ – yā ca asantuṭṭhitā kusalesu dhammesu, yā ca appaṭivānitā padhānasmiṃ. Appaṭivānī sudāhaṃ, bhikkhave, padahāmi – ‘kāmaṃ taco ca nhāru [nahāru (sī. syā. kaṃ. pī.)] ca aṭṭhi ca avasissatu, sarīre upasussatu maṃsalohitaṃ, yaṃ taṃ purisathāmena purisavīriyena purisaparakkamena pattabbaṃ na taṃ apāpuṇitvā vīriyassa saṇṭhānaṃ bhavissatī’ti. Tassa mayhaṃ, bhikkhave, appamādādhigatā sambodhi, appamādādhigato anuttaro yogakkhemo. Tumhe cepi, bhikkhave, appaṭivānaṃ padaheyyātha – ‘kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upasussatu maṃsalohitaṃ, yaṃ taṃ purisathāmena purisavīriyena purisaparakkamena pattabbaṃ na taṃ apāpuṇitvā vīriyassa saṇṭhānaṃ bhavissatī’ti, tumhepi, bhikkhave, nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissatha. Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘appaṭivānaṃ padahissāma. Kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upasussatu maṃsalohitaṃ, yaṃ taṃ purisathāmena purisavīriyena purisaparakkamena pattabbaṃ na taṃ apāpuṇitvā vīriyassa saṇṭhānaṃ bhavissatī’ti. Evañhi vo, bhikkhave, sikkhitabban”ti. Pañcamaṃ.

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五 “诸比丘！我了悟了两种法：一者，于善法不知足；二者，于精进不退转。诸比丘！我曾毫不退转地精进：‘宁让皮肤、筋腱、骨头枯萎，身体的血肉干涸，只要是通过人的毅力、人的精进、人的勇猛所能达到的，若未达到，我的精进决不停止！’诸比丘！依靠不放逸，我证得了正自觉；依靠不放逸，我证得了无上安稳。

诸比丘！你们也应当毫不退转地精进：‘宁让皮肤、筋腱、骨头枯萎，身体的血肉干涸，只要是通过人的毅力、人的精进、人的勇猛所能达到的，若未达到，我们的精进决不停止！’诸比丘！你们也将很快地，为了那个目标——善男子们真正离家出家所追求的无上梵行终点——在现世中，自己凭智慧证悟、实现，并安住于其中。

因此，诸比丘！你们应当这样学习：‘我们要毫不退转地精进！宁让皮肤、筋腱、骨头枯萎，身体的血肉干涸，只要是通过人的毅力、人的精进、人的勇猛所能达到的，若未达到，我们的精进决不停止！’诸比丘！你们确实应当这样学习。”第五经。

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 2.1-52)/1.1 Kammakaraṇavagga 科刑罚品 (AN 2.1-10)”

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【经名】 1.1.6 Saṃyojanasutta 起结二法 (AN 2.6)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Saṃyojanasuttaṃ

6. “Dveme, bhikkhave, dhammā. Katame dve? Yā ca saṃyojaniyesu dhammesu assādānupassitā, yā ca saṃyojaniyesu dhammesu nibbidānupassitā. Saṃyojaniyesu, bhikkhave, dhammesu assādānupassī viharanto rāgaṃ na pajahati, dosaṃ na pajahati, mohaṃ na pajahati. Rāgaṃ appahāya, dosaṃ appahāya, mohaṃ appahāya na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. Na parimuccati dukkhasmāti vadāmi.

“Saṃyojaniyesu, bhikkhave, dhammesu nibbidānupassī viharanto rāgaṃ pajahati, dosaṃ pajahati, mohaṃ pajahati. Rāgaṃ pahāya, dosaṃ pahāya, mohaṃ pahāya, parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. Parimuccati dukkhasmāti vadāmi. Ime kho, bhikkhave, dve dhammā”ti. Chaṭṭhaṃ.

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六 “诸比丘！有两种法。

哪两种法呢？

一者，对能引起结缚的法，持续看到其中的甜头；二者，对能引起结缚的法，持续看到其中的过患（而厌离）。诸比丘！对能引起结缚的法持续看到其中甜头而住的人，他不舍断贪欲，不舍断瞋恚，不舍断愚痴。不舍断贪、不舍断瞋、不舍断痴，他就不能从生、老、死、愁、悲、苦、忧、恼中解脱。我说，他不能从苦中解脱。

诸比丘！对能引起结缚的法持续看到其中的过患（而厌离）而住的人，他舍断贪欲，舍断瞋恚，舍断愚痴。舍断了贪、舍断了瞋、舍断了痴，他就能从生、老、死、愁、悲、苦、忧、恼中解脱。我说，他能从苦中解脱。诸比丘！这就是那两种法。”第六经。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 2.1-52)/1.1 Kammakaraṇavagga 科刑罚品 (AN 2.1-10)”

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【经名】 1.1.7 Kaṇhasutta 无惭愧二黑法 (AN 2.7)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Kaṇhasuttaṃ

7. “Dveme, bhikkhave, dhammā kaṇhā. Katame dve? Ahirikañca anottappañca. Ime kho, bhikkhave, dve dhammā kaṇhā”ti. Sattamaṃ.

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七 “诸比丘！有两种黑法。

哪两种呢？

是无惭和无愧。诸比丘！这两种法是黑法。”第七经。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 2.1-52)/1.1 Kammakaraṇavagga 科刑罚品 (AN 2.1-10)”

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【经名】 1.1.8 Sukkasutta 惭与愧二白法 (AN 2.8)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Sukkasuttaṃ

8. “Dveme, bhikkhave, dhammā sukkā. Katame dve? Hirī [hiri (sī. syā. kaṃ. pī.)] ca ottappañca. Ime kho, bhikkhave, dve dhammā sukkā”ti. Aṭṭhamaṃ.

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八 “诸比丘！有两种白法。

哪两种呢？

是惭和愧。诸比丘！这两种法是白法。”第八经。

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 2.1-52)/1.1 Kammakaraṇavagga 科刑罚品 (AN 2.1-10)”

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【经名】 1.1.9 Cariyasutta 操行 (AN 2.9)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Cariyasuttaṃ

9. “Dveme, bhikkhave, dhammā sukkā lokaṃ pālenti. Katame dve? Hirī ca ottappañca. Ime kho, bhikkhave, dve sukkā dhammā lokaṃ na pāleyyuṃ, nayidha paññāyetha mātāti vā mātucchāti vā mātulānīti vā ācariyabhariyāti vā garūnaṃ dārāti vā. Sambhedaṃ loko agamissa, yathā ajeḷakā kukkuṭasūkarā soṇasiṅgālā [soṇasigālā (sī. syā. kaṃ. pī.)]. Yasmā ca kho, bhikkhave, ime dve sukkā dhammā lokaṃ pālenti tasmā paññāyati [paññāyanti (sī.)] mātāti vā mātucchāti vā mātulānīti vā ācariyabhariyāti vā garūnaṃ dārāti vā”ti. Navamaṃ.

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九 “诸比丘！这两种白法保护着世界。

哪两种呢？

是惭和愧。诸比丘！如果这两种白法不保护世界，那么在这个世界上，就不会知道有母亲、姨母、舅母、师母、尊长之妻的区别。世界将陷入混乱，如同山羊、绵羊、鸡、猪、狗、豺狼一般。然而，诸比丘！正因为这两种白法保护着世界，所以才能知道有母亲、姨母、舅母、师母、尊长之妻的区别。”第九经。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 2.1-52)/1.1 Kammakaraṇavagga 科刑罚品 (AN 2.1-10)”

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【经名】 1.1.10 Vassūpanāyikasutta 前后雨安居 (AN 2.10)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Vassūpanāyikasuttaṃ

10. “Dvemā, bhikkhave, vassūpanāyikā. Katamā dve? Purimikā ca pacchimikā ca. Imā kho, bhikkhave, dve vassūpanāyikā”ti. Dasamaṃ.

Kammakaraṇavaggo paṭhamo.

Tassuddānaṃ –

Vajjā padhānā dve tapanīyā, upaññātena pañcamaṃ;

Saṃyojanañca kaṇhañca, sukkaṃ cariyā vassūpanāyikena vaggo.

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一〇 “诸比丘！有两种雨安居的开始。

哪两种呢？

是前安居和后安居。诸比丘！这就是两种雨安居的开始。”第十经。

科刑罚品第一

本品摄颂：

罪过、努力、两种懊悔，第五通达；

结缚与黑（法）、白（法）、操行，以及雨安居开始（为一品）。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 2.1-52)/1.2 Adhikaraṇavagga 诤论品 (AN 2.11-21)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.1 思择力与修习力 (AN 2.11)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Adhikaraṇavaggo

11. “Dvemāni, bhikkhave, balāni. Katamāni dve? Paṭisaṅkhānabalañca bhāvanābalañca. Katamañca, bhikkhave, paṭisaṅkhānabalaṃ? Idha, bhikkhave, ekacco iti paṭisañcikkhati – ‘kāyaduccaritassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, vacīduccaritassa pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, manoduccaritassa pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveti, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti, manoduccaritaṃ pahāya manosucaritaṃ bhāveti, suddhaṃ attānaṃ pariharati. Idaṃ vuccati, bhikkhave, paṭisaṅkhānabalaṃ.

“Katamañca, bhikkhave, bhāvanābalaṃ. Tatra, bhikkhave, yamidaṃ [yadidaṃ (sī.)] bhāvanābalaṃ sekhānametaṃ [sekhametaṃ (sī. syā. kaṃ.)] balaṃ. Sekhañhi so, bhikkhave, balaṃ āgamma rāgaṃ pajahati, dosaṃ pajahati, mohaṃ pajahati. Rāgaṃ pahāya, dosaṃ pahāya, mohaṃ pahāya yaṃ akusalaṃ na taṃ karoti, yaṃ pāpaṃ na taṃ sevati. Idaṃ vuccati, bhikkhave, bhāvanābalaṃ. Imāni kho, bhikkhave, dve balānī”ti.

☸---------------------------------------------------------------------

第二 诤论品

一 “诸比丘！有两种力。

哪两种力呢？

是省察力与修习力。

诸比丘！什么是省察力呢？

诸比丘！在这里，有人这样省察：‘身的不良行为，在现世和来世都有恶果；语的不良行为，在现世和来世都有恶果；意的不良行为，在现世和来世都有恶果。’

他这样省察之后，舍断身的不良行为，培育身的良好行为；舍断语的不良行为，培育语的良好行为；舍断意的不良行为，培育意的良好行为；守护着自身的清净。诸比丘！这被称为省察力。

诸比丘！什么是修习力呢？

诸比丘！在此，这修习力是有学者的力量。诸比丘！正是依靠这有学者的力量，他舍断贪欲，舍断瞋恚，舍断愚痴。舍断了贪、舍断了瞋、舍断了痴之后，他就不做不善的事，不习行恶的事。

诸比丘！这被称为修习力。诸比丘！这就是那两种力。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 2.1-52)/1.2 Adhikaraṇavagga 诤论品 (AN 2.11-21)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.2 思择力与修习力之二 (AN 2.12)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

12. “Dvemāni, bhikkhave, balāni. Katamāni dve? Paṭisaṅkhānabalañca bhāvanābalañca. Katamañca, bhikkhave, paṭisaṅkhānabalaṃ? Idha, bhikkhave, ekacco iti paṭisañcikkhati – ‘kāyaduccaritassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, vacīduccaritassa pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, manoduccaritassa pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveti, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti, manoduccaritaṃ pahāya manosucaritaṃ bhāveti, suddhaṃ attānaṃ pariharati. Idaṃ vuccati, bhikkhave, paṭisaṅkhānabalaṃ.

“Katamañca, bhikkhave, bhāvanābalaṃ? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vosaggapariṇāmiṃ, dhammavicayasambojjhaṅgaṃ bhāveti… vīriyasambojjhaṅgaṃ bhāveti… pītisambojjhaṅgaṃ bhāveti… passaddhisambojjhaṅgaṃ bhāveti… samādhisambojjhaṅgaṃ bhāveti… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vosaggapariṇāmiṃ. Idaṃ vuccati, bhikkhave, bhāvanābalaṃ. Imāni kho, bhikkhave, dve balānī”ti.

☸---------------------------------------------------------------------

二 “诸比丘！有两种力。

哪两种力呢？

是省察力与修习力。

诸比丘！什么是省察力呢？诸比丘！在这里……乃至……[见上经第一节]……诸比丘！这被称为省察力。

诸比丘！什么是修习力呢？

诸比丘！在这里，比丘培育念觉支，它依止于远离、依止于离欲、依止于寂灭、导向于舍离；培育择法觉支……培育精进觉支……培育喜觉支……培育轻安觉支……培育定觉支……培育舍觉支，它依止于远离、依止于离欲、依止于寂灭、导向于舍离。诸比丘！这被称为修习力。诸比丘！这就是那两种力。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 2.1-52)/1.2 Adhikaraṇavagga 争论品 (AN 2.11-21)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.3 思择力与修习力之三 (AN 2.13)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

13. “Dvemāni, bhikkhave, balāni. Katamāni dve? Paṭisaṅkhānabalañca bhāvanābalañca. Katamañca, bhikkhave, paṭisaṅkhānabalaṃ? Idha, bhikkhave, ekacco iti paṭisañcikkhati – ‘kāyaduccaritassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, vacīduccaritassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañca, manoduccaritassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveti, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti, manoduccaritaṃ pahāya manosucaritaṃ bhāveti, suddhaṃ attānaṃ pariharati. Idaṃ vuccati, bhikkhave, paṭisaṅkhānabalaṃ.

“Katamañca, bhikkhave, bhāvanābalaṃ? Idha, bhikkhave, bhikkhu vivicceva kāmehi, vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Idaṃ vuccati, bhikkhave, bhāvanābalaṃ. Imāni kho, bhikkhave, dve balānī”ti.

☸---------------------------------------------------------------------

三 比丘们！这些是两种力。

是哪两种呢？

是思择力和修习力。

比丘们！什么是思择力呢？

比丘们！这里有……（省略）……[参照第一节]

比丘们！什么是修习力呢？

比丘们！世间有比丘，远离了欲乐，远离了不善法，有寻有伺，由远离而生起喜和乐，具足初禅而住。寻、伺寂静，内在得以安定，心达到统一，无寻无伺，由定而生起喜和乐，具足第二禅而住。远离了喜悦，安住于舍，保持正念、正知，身体感受到乐，这正是圣者所说的‘舍、念、乐住’，具足第三禅而住。断除了乐和苦，先前就已灭除了喜和忧，达到不苦不乐、舍念清净的状态，具足第四禅而住。比丘们！这就是所谓的修习力。比丘们！这些就是两种力。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 2.1-52)/1.2 Adhikaraṇavagga 争论品 (AN 2.11-21)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.4 略说与广说 (AN 2.14)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

14. “Dvemā, bhikkhave, tathāgatassa dhammadesanā. Katamā dve? Saṃkhittena ca vitthārena ca. Imā kho, bhikkhave, dve tathāgatassa dhammadesanā”ti.

☸---------------------------------------------------------------------

四 比丘们！这两种是如来所说的法教。

是哪两种呢？

是简略和详细。比丘们！这两种，是如来所说的法教。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 2.1-52)/1.2 Adhikaraṇavagga 争论品 (AN 2.11-21)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.5 犯罪与质询 (AN 2.15)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

15. “Yasmiṃ, bhikkhave, adhikaraṇe āpanno [āpattāpanno (ka.)] ca bhikkhu codako ca bhikkhu na sādhukaṃ attanāva attānaṃ paccavekkhati tasmetaṃ, bhikkhave, adhikaraṇe pāṭikaṅkhaṃ dīghattāya kharattāya vāḷattāya saṃvattissati, bhikkhū ca na phāsuṃ [na phāsu (ka.)] viharissantīti [viharissanti (sī. syā. kaṃ. ka.)]. Yasmiñca kho, bhikkhave, adhikaraṇe āpanno ca bhikkhu codako ca bhikkhu sādhukaṃ attanāva attānaṃ paccavekkhati tasmetaṃ, bhikkhave, adhikaraṇe pāṭikaṅkhaṃ na dīghattāya kharattāya vāḷattāya saṃvattissati, bhikkhū ca phāsuṃ viharissantīti.

“Kathañca, bhikkhave, āpanno bhikkhu sādhukaṃ attanāva attānaṃ paccavekkhati? Idha, bhikkhave, āpanno bhikkhu iti paṭisañcikkhati – ‘ahaṃ kho akusalaṃ āpanno kañcideva [kiñcideva (ka.)] desaṃ kāyena. Maṃ so [tasmā maṃ so (sī. syā.)] bhikkhu addasa akusalaṃ āpajjamānaṃ kiñcideva desaṃ kāyena. No ce ahaṃ akusalaṃ āpajjeyyaṃ kiñcideva desaṃ kāyena, na maṃ so bhikkhu passeyya akusalaṃ āpajjamānaṃ kiñcideva desaṃ kāyena. Yasmā ca kho, ahaṃ akusalaṃ āpanno kiñcideva desaṃ kāyena, tasmā maṃ so bhikkhu addasa akusalaṃ āpajjamānaṃ kiñcideva desaṃ kāyena. Disvā ca pana maṃ so bhikkhu akusalaṃ āpajjamānaṃ kiñcideva desaṃ kāyena anattamano ahosi. Anattamano samāno anattamanavacanaṃ [anattamanavācaṃ (ka.)] maṃ so bhikkhu avaca. Anattamanavacanāhaṃ [anattamanavācaṃ nāhaṃ (ka.)] tena bhikkhunā vutto samāno anattamano [attamano (ka.)] ahosiṃ. Anattamano samāno paresaṃ ārocesiṃ. Iti mameva tattha accayo accagamā suṅkadāyakaṃva bhaṇḍasminti. Evaṃ kho, bhikkhave, āpanno bhikkhu sādhukaṃ attanāva attānaṃ paccavekkhati.

“Kathañca, bhikkhave, codako bhikkhu sādhukaṃ attanāva attānaṃ paccavekkhati? Idha, bhikkhave, codako bhikkhu iti paṭisañcikkhati – ‘ayaṃ kho bhikkhu akusalaṃ āpanno kiñcideva desaṃ kāyena. Ahaṃ imaṃ bhikkhuṃ addasaṃ akusalaṃ āpajjamānaṃ kiñcideva desaṃ kāyena. No ce ayaṃ bhikkhu akusalaṃ āpajjeyya kiñcideva desaṃ kāyena, nāhaṃ imaṃ bhikkhuṃ passeyyaṃ akusalaṃ āpajjamānaṃ kiñcideva desaṃ kāyena. Yasmā ca kho, ayaṃ bhikkhu akusalaṃ āpanno kiñcideva desaṃ kāyena, tasmā ahaṃ imaṃ bhikkhuṃ addasaṃ akusalaṃ āpajjamānaṃ kiñcideva desaṃ kāyena. Disvā ca panāhaṃ imaṃ bhikkhuṃ akusalaṃ āpajjamānaṃ kiñcideva desaṃ kāyena anattamano ahosiṃ. Anattamano samāno anattamanavacanāhaṃ imaṃ bhikkhuṃ avacaṃ. Anattamanavacanāyaṃ bhikkhu mayā vutto samāno anattamano ahosi. Anattamano samāno paresaṃ ārocesi. Iti mameva tattha accayo accagamā suṅkadāyakaṃva bhaṇḍasminti. Evaṃ kho, bhikkhave, codako bhikkhu sādhukaṃ attanāva attānaṃ paccavekkhati.

“Yasmiṃ, bhikkhave, adhikaraṇe āpanno ca bhikkhu codako ca bhikkhu na sādhukaṃ attanāva attānaṃ paccavekkhati tasmetaṃ, bhikkhave, adhikaraṇe pāṭikaṅkhaṃ dīghattāya kharattāya vāḷattāya saṃvattissati, bhikkhū ca na phāsuṃ viharissantīti. Yasmiñca kho, bhikkhave, adhikaraṇe āpanno ca bhikkhu codako ca bhikkhu sādhukaṃ attanāva attānaṃ paccavekkhati tasmetaṃ, bhikkhave, adhikaraṇe pāṭikaṅkhaṃ na dīghattāya kharattāya vāḷattāya saṃvattissati, bhikkhū ca phāsu viharissantī”ti.

☸---------------------------------------------------------------------

五 比丘们！当争论发生时，如果犯罪的比丘和质询的比丘，不能够恰当地反省自己，那么比丘们，对于这场争论，可以预见的是它将变得冗长、粗暴和严厉，并且比丘们也无法安稳地居住。

比丘们！当争论发生时，如果犯罪的比丘和质询的比丘，能够恰当地反省自己，那么比丘们，对于这场争论，可以预见的是它将不会变得冗长、粗暴和严厉，并且比丘们将能够安稳地居住。

比丘们！犯罪的比丘如何恰当地反省自己呢？

比丘们！在此，犯罪的比丘这样反省：‘我确实身犯了某种不善行，所以那位比丘看见了我身犯的某种不善行。如果我没有身犯某种不善行，那么那位比丘就不会看见我身犯的某种不善行。然而，正因为我确实身犯了某种不善行，那位比丘才看见了我身犯的某种不善行。那位比丘看见我身犯某种不善行后感到不悦，因为不悦而对我说出了不悦的话语。那位比丘说出不悦的话语后，我感到不悦，因为不悦而告诉了其他人——像这样的事情，过错只在我，就像纳税人对货物[负责]一样。’

比丘们！像这样就是犯罪的比丘恰当地反省自己。

比丘们！质询的比丘又如何恰当地反省自己呢？

比丘们！在此，质询的比丘这样反省：‘这位比丘身犯了某种不善行，所以我看见了这位身犯某种不善行的比丘。如果这位比丘没有身犯某种不善行，那么我就不会看见这位身犯某种不善行的比丘。又因为这位比丘身犯了某种不善行，我才看见了这位身犯某种不善行的比丘。而且，我看见这位身犯某种不善行的比丘后感到不悦，所以我因为不悦而对这位比丘说出了不悦的话语。我说出不悦的话语后这位比丘感到不悦，因为不悦而告诉了其他人。像这样的事情，过错只在我，就像纳税人对货物[负责]一样。’

比丘们！像这样就是质询的比丘恰当地反省自己。

比丘们！当争论发生时，如果犯罪的比丘和质询的比丘，不能够恰当地反省自己，那么比丘们，对于这场争论，可以预见的是它将变得冗长、粗暴和严厉，并且比丘们也无法安稳地居住。

比丘们！当争论发生时，如果犯罪的比丘和质询的比丘，能够恰当地反省自己，那么比丘们，对于这场争论，可以预见的是它将不会变得冗长、粗暴和严厉，并且比丘们将能够安稳地居住。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 2.1-52)/1.2 Adhikaraṇavagga 争论品 (AN 2.11-21)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.6 如法与正行 (AN 2.16)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

16. Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so brāhmaṇo bhagavantaṃ etadavoca – “ko nu kho, bho gotama, hetu ko paccayo yena midhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjantī”ti? “Adhammacariyāvisamacariyāhetu kho, brāhmaṇa, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjantī”ti.

“Ko nu kho, bho gotama, hetu ko paccayo yena midhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī”ti? “Dhammacariyāsamacariyāhetu kho, brāhmaṇa, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī”ti.

“Abhikkantaṃ, bho gotama! Abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ [nikujjitaṃ (ka.)] vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – ‘cakkhumanto rūpāni dakkhantī’ti, evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.

☸---------------------------------------------------------------------

六 那时，有一位婆罗门来到世尊的住处。到了之后，与世尊互相问候、说了些令人欢喜、值得铭记的话语，然后坐在一边。坐在一边的这位婆罗门对世尊说：“尊敬的乔达摩！是什么原因、什么缘由，使得这个世间某一类有情众生，在身体毁坏、死亡之后，会投生到不幸的地方、恶劣的去处、险恶的境地、地狱之中呢？” “婆罗门！是由于不如法的行为、不正直的行为作为原因，所以这个世间某一类有情众生，在身体毁坏、死亡之后，会投生到不幸的地方、恶劣的去处、险恶的境地、地狱之中。”

“再者，尊敬的乔达摩！是什么原因、什么缘由，使得这个世间某一类有情众生，在身体毁坏、死亡之后，会投生到好的去处、天界之中呢？” “婆罗门！是由于如法的行为、正直的行为作为原因，所以这个世间某一类有情众生，在身体毁坏、死亡之后，会投生到好的去处、天界之中。”

“太好了！乔达摩！太好了！乔达摩！尊敬的乔达摩！就好比把倒下的扶起来，把遮盖的显露出来，给迷路的人指明道路，或像在黑暗中举起油灯，让有眼睛的人能看见东西一样，正是这样，世尊乔达摩用种种善巧方便阐明了法。我皈依世尊乔达摩，皈依法，皈依比丘僧团。愿世尊乔达摩接受我，从今天起成为终身皈依的优婆塞。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 2.1-52)/1.2 Adhikaraṇavagga 争论品 (AN 2.11-21)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.7 所作与不作 (AN 2.17)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

17. Atha kho jāṇussoṇi [jāṇusoṇi (ka.)] brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca – “ko nu kho, bho gotama, hetu ko paccayo yena midhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjantī”ti? “Katattā ca, brāhmaṇa, akatattā ca. Evamidhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjantī”ti. “Ko pana, bho gotama, hetu ko paccayo yena midhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī”ti? “Katattā ca, brāhmaṇa, akatattā ca. Evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī”ti. “Na kho ahaṃ imassa bhoto gotamassa saṃkhittena bhāsitassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ ājānāmi. Sādhu me bhavaṃ gotamo tathā dhammaṃ desetu yathā ahaṃ imassa bhoto gotamassa saṃkhittena bhāsitassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ ājāneyyan”ti. “Tena hi, brāhmaṇa, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti. “Evaṃ bho”ti kho jāṇussoṇi brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca –

“Idha, brāhmaṇa, ekaccassa kāyaduccaritaṃ kataṃ hoti, akataṃ hoti kāyasucaritaṃ; vacīduccaritaṃ kataṃ hoti, akataṃ hoti vacīsucaritaṃ; manoduccaritaṃ kataṃ hoti, akataṃ hoti manosucaritaṃ. Evaṃ kho, brāhmaṇa, katattā ca akatattā ca evamidhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti. Idha pana, brāhmaṇa, ekaccassa kāyasucaritaṃ kataṃ hoti, akataṃ hoti kāyaduccaritaṃ; vacīsucaritaṃ kataṃ hoti, akataṃ hoti vacīduccaritaṃ; manosucaritaṃ kataṃ hoti, akataṃ hoti manoduccaritaṃ. Evaṃ kho, brāhmaṇa, katattā ca akatattā ca evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī”ti.

“Abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.

☸---------------------------------------------------------------------

七 那时，贾奴索尼（生闻）婆罗门来到世尊的住处。到了之后，与世尊互相问候……（省略）……坐在一边的生闻婆罗门对世尊说：“尊敬的乔达摩！是什么原因、什么缘由，使得这个世间某一类有情众生，在身体毁坏、死亡之后，会投生到不幸的地方、恶劣的去处、险恶的境地、地狱之中呢？”

“婆罗门！因为有所作为，又因为有所不为。正是这样，这个世间有一类有情众生，在身体毁坏、死亡之后，会投生到不幸的地方、恶劣的去处、险恶的境地、地狱之中。”

“再者，尊敬的乔达摩！是什么原因、什么缘由，使得这个世间有一类有情众生，在身体毁坏、死亡之后，会投生到好的去处、天界之中呢？”

“婆罗门！因为有所作为，又因为有所不为。正是这样，有一类有情众生，在身体毁坏、死亡之后，会投生到好的去处、天界之中。”

“我不能理解尊敬的乔达摩这简略说法的详细含义。恳请尊敬的乔达摩为我说法，使我能够了解世尊这简略说法的详细含义。”

“那么，婆罗门，仔细听，好好放在心上，我将要说了。”

生闻婆罗门回答世尊：“是的，尊者！”世尊这样说道：

“婆罗门！世间有一类人，做了身的恶行、没有做身的好行；做了语的恶行、没有做语的好行；做了意的恶行、没有做意的好行。婆罗门！像这样，因为有所作为，又因为有所不为，所以世间这一类有情众生，在身体毁坏、死亡之后，会投生到不幸的地方、恶劣的去处、险恶的境地、地狱之中。”

“再者，婆罗门！世间有一类人，做了身的好行、没有做身的恶行；做了语的好行、没有做语的恶行；做了意的好行、没有做意的恶行。婆罗门！像这样，因为有所作为，又因为有所不为，所以世间这一类有情众生，在身体毁坏、死亡之后，会投生到好的去处、天界之中。”

“尊敬的乔达摩！太好了！……（省略）……愿尊敬的乔达摩接受我，（让我）成为终身皈依的优婆塞。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 2.1-52)/1.2 Adhikaraṇavagga 争论品 (AN 2.11-21)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.8 应作与不应作 (AN 2.18)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

18. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca – “ekaṃsenāhaṃ, ānanda, akaraṇīyaṃ vadāmi kāyaduccaritaṃ vacīduccaritaṃ manoduccaritan”ti. “Yamidaṃ, bhante, bhagavatā ekaṃsena akaraṇīyaṃ akkhātaṃ kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ tasmiṃ akaraṇīye kayiramāne ko ādīnavo pāṭikaṅkho”ti? “Yamidaṃ, ānanda, mayā ekaṃsena akaraṇīyaṃ akkhātaṃ kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ tasmiṃ akaraṇīye kayiramāne ayaṃ ādīnavo pāṭikaṅkho – attāpi attānaṃ upavadati, anuvicca viññū garahanti, pāpako kittisaddo abbhuggacchati, sammūḷho kālaṃ karoti, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Yamidaṃ, ānanda, mayā ekaṃsena akaraṇīyaṃ akkhātaṃ kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ tasmiṃ akaraṇīye kayiramāne ayaṃ ādīnavo pāṭikaṅkho”ti.

“Ekaṃsenāhaṃ, ānanda, karaṇīyaṃ vadāmi kāyasucaritaṃ vacīsucaritaṃ manosucaritan”ti. “Yamidaṃ, bhante, bhagavatā ekaṃsena karaṇīyaṃ akkhātaṃ kāyasucaritaṃ vacīsucaritaṃ manosucaritaṃ tasmiṃ karaṇīye kayiramāne ko ānisaṃso pāṭikaṅkho”ti? “Yamidaṃ, ānanda, mayā ekaṃsena karaṇīyaṃ akkhātaṃ kāyasucaritaṃ vacīsucaritaṃ manosucaritaṃ tasmiṃ karaṇīye kayiramāne ayaṃ ānisaṃso pāṭikaṅkho – attāpi attānaṃ na upavadati, anuvicca viññū pasaṃsanti, kalyāṇo kittisaddo abbhuggacchati, asammūḷho kālaṃ karoti, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Yamidaṃ, ānanda, mayā ekaṃsena karaṇīyaṃ akkhātaṃ kāyasucaritaṃ vacīsucaritaṃ manosucaritaṃ tasmiṃ karaṇīye kayiramāne ayaṃ ānisaṃso pāṭikaṅkho”ti.

☸---------------------------------------------------------------------

八 那时，具寿阿难来到世尊的住处。到了之后，问候世尊，然后坐在一边。对坐在一边的具寿阿难，世尊这样说道：“阿难！我说身的恶行、语的恶行、意的恶行是绝对不应该做的。”

“大德！世尊说身的恶行、语的恶行、意的恶行是绝对不应该做的。那么，做了这些不该做的事情时，可以预见到什么样的祸患呢？”

“阿难！我（说）做了身的恶行……（省略）……时，应当预见到这些过患：自己会责备自己，智者了解后会呵斥，坏名声会传扬开去，（临终时）会迷乱而死，身体毁坏、死亡之后会投生到不幸的地方、恶劣的去处、险恶的境地、地狱之中。阿难！我绝对说不应该做这些身的恶行、语的恶行、意的恶行，做了这些不该做的事情时，应当预见到这些过患。阿难！我说身的好行、语的好行、意的好行是绝对应该做的。”

“大德！世尊说（这些）是绝对应该做的，那么，做了这些应该做的身的好行、语的好行、意的好行时，可以预见到什么样的利益呢？”

“阿难！我说身的好行、语的好行、意的好行是绝对应该做的。做了这些应该做的事情时，可以预见到这些利益：自己不会责备自己，智者了解后会称赞，好名声会传扬开去，（临终时）不会迷乱而死，身体毁坏、死亡之后会投生到好的去处、天界。阿难！做了我绝对说应该做的身的好行、语的好行、意的好行时，可以预见到这些利益。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 2.1-52)/1.2 Adhikaraṇavagga 争论品 (AN 2.11-21)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.9 断不善与修善 (AN 2.19)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

19. “Akusalaṃ, bhikkhave, pajahatha. Sakkā, bhikkhave, akusalaṃ pajahituṃ. No cedaṃ [no cetaṃ (syā. kaṃ. pī. ka.) saṃ. ni. 3.28 passitabbaṃ], bhikkhave, sakkā abhavissa akusalaṃ pajahituṃ, nāhaṃ evaṃ vadeyyaṃ – ‘akusalaṃ, bhikkhave, pajahathā’ti. Yasmā ca kho, bhikkhave, sakkā akusalaṃ pajahituṃ tasmāhaṃ evaṃ vadāmi – ‘akusalaṃ, bhikkhave, pajahathā’ti. Akusalañca hidaṃ, bhikkhave [akusalaṃ bhikkhave (ka.)], pahīnaṃ ahitāya dukkhāya saṃvatteyya nāhaṃ evaṃ vadeyyaṃ – ‘akusalaṃ, bhikkhave, pajahathā’ti. Yasmā ca kho, bhikkhave, akusalaṃ pahīnaṃ hitāya sukhāya saṃvattati tasmāhaṃ evaṃ vadāmi – ‘akusalaṃ, bhikkhave, pajahathā’”ti.

“Kusalaṃ, bhikkhave, bhāvetha. Sakkā, bhikkhave, kusalaṃ bhāvetuṃ. No cedaṃ, bhikkhave, sakkā abhavissa kusalaṃ bhāvetuṃ, nāhaṃ evaṃ vadeyyaṃ – ‘kusalaṃ, bhikkhave, bhāvethā’ti. Yasmā ca kho, bhikkhave, sakkā kusalaṃ bhāvetuṃ tasmāhaṃ evaṃ vadāmi – ‘kusalaṃ, bhikkhave, bhāvethā’ti. Kusalañca hidaṃ, bhikkhave, bhāvitaṃ ahitāya dukkhāya saṃvatteyya, nāhaṃ evaṃ vadeyyaṃ – ‘kusalaṃ, bhikkhave, bhāvethā’ti. Yasmā ca kho, bhikkhave, kusalaṃ bhāvitaṃ hitāya sukhāya saṃvattati tasmāhaṃ evaṃ vadāmi – ‘kusalaṃ, bhikkhave, bhāvethā’”ti.

☸---------------------------------------------------------------------

九 比丘们！应当断除不善。比丘们！不善是能够断除的。比丘们！如果那不善不能够断除，我就不会这样说：‘比丘们！应当断除不善。’比丘们！正因为不善是能够断除的，所以我才这样说：‘比丘们！应当断除不善。’

比丘们！再者，如果为了断除这不善反而会导致无益和痛苦，我就不会这样说：‘比丘们！应当断除不善。’比丘们！然而，因为断除不善会带来利益和安乐，所以我才这样说：‘比丘们！应当断除不善。’

比丘们！应当修习善。比丘们！善是能够修习的。比丘们！如果那善不能够修习，我就不会这样说：‘比丘们！应当修习善。’比丘们！然而，正因为善是能够修习的，所以我才这样说：‘比丘们！应当修习善。’

再者，如果为了修习这善反而会导致无益和痛苦，我就不会这样说：‘比丘们！应当修习善。’比丘们！然而，因为修习善会带来利益和安乐，所以我才这样说：‘比丘们！应当修习善。’

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 2.1-52)/1.2 Adhikaraṇavagga 争论品 (AN 2.11-21)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.10 颠倒文句与误解 (AN 2.20)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

20. “Dveme, bhikkhave, dhammā saddhammassa sammosāya antaradhānāya saṃvattanti. Katame dve? Dunnikkhittañca padabyañjanaṃ attho ca dunnīto. Dunnikkhittassa, bhikkhave, padabyañjanassa atthopi dunnayo hoti. Ime kho, bhikkhave, dve dhammā saddhammassa sammosāya antaradhānāya saṃvattantī”ti.

☸---------------------------------------------------------------------

一〇 比丘们！有这两种法，会导致正法的混乱和消失。

是哪两种法呢？

是放置不当的文句和被错误理解的含义。

比丘们！放置不当的文句，也会使含义难以被正确引导（或理解）。比丘们！这两种法会导致正法的混乱和消失。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 2.1-52)/1.2 Adhikaraṇavagga 争论品 (AN 2.11-21)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.11 正确文句与正解 (AN 2.21)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

21. “Dveme, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattanti. Katame dve? Sunikkhittañca padabyañjanaṃ attho ca sunīto. Sunikkhittassa, bhikkhave, padabyañjanassa atthopi sunayo hoti. Ime kho, bhikkhave, dve dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattantī”ti.

Adhikaraṇavaggo dutiyo.

☸---------------------------------------------------------------------

比丘们！有这两种法，能使正法稳固，不混乱、不消失。

是哪两种法呢？

比丘们！是妥善放置的文句和被正确理解的含义。

比丘们！妥善放置的文句，也会使含义容易被正确引导（或理解）。比丘们！这两种法能使正法稳固，不混乱、不消失。

争论品第二。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 2.1-52)/1.3 Bālavagga 愚人品 (AN 2.22-32)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.1 二愚人与智人 (AN 2.22)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Bālavaggo

22. “‘Dveme, bhikkhave, bālā. Katame dve? Yo ca accayaṃ accayato na passati, yo ca accayaṃ desentassa yathādhammaṃ nappaṭiggaṇhāti. Ime kho, bhikkhave, dve bālā’ti. ‘Dveme, bhikkhave, paṇḍitā. Katame dve? Yo ca accayaṃ accayato passati, yo ca accayaṃ desentassa yathādhammaṃ paṭiggaṇhāti. Ime kho, bhikkhave, dve paṇḍitā’”ti.

☸---------------------------------------------------------------------

第三 愚人品

一 比丘们！这是两种愚人。

是哪两种愚人呢？

一是不把过错看作过错的人；另一是不如法接受他人对自己过错忏悔的人。比丘们！这是两种愚人。

比丘们！这是两种智者。

是哪两种智者呢？

一是能把过错看作过错的人；另一是能如法接受他人对自己过错忏悔的人。比丘们！这是两种智者。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 2.1-52)/1.3 Bālavagga 愚人品 (AN 2.22-32)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.2 怀忿与谬见 (AN 2.23)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

23. “Dveme, bhikkhave, tathāgataṃ abbhācikkhanti. Katame dve? Duṭṭho vā dosantaro, saddho vā duggahitena [duggahītena (sī.)]. Ime kho, bhikkhave, dve tathāgataṃ abbhācikkhantī”ti.

☸---------------------------------------------------------------------

二 比丘们！这两种人是诽谤如来的。

是哪两种诽谤如来的人呢？

一是心怀嗔恨的恶人，二是因为错误理解而[诽谤]的有信仰者。比丘们！这两种人是诽谤如来的。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 2.1-52)/1.3 Bālavagga 愚人品 (AN 2.22-32)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.3 二诽谤如来 (AN 2.24)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

24. “‘Dveme, bhikkhave, tathāgataṃ abbhācikkhanti. Katame dve? Yo ca abhāsitaṃ alapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpeti, yo ca bhāsitaṃ lapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpeti. Ime kho, bhikkhave, dve tathāgataṃ abbhācikkhantī’ti. ‘Dveme, bhikkhave, tathāgataṃ nābbhācikkhanti. Katame dve? Yo ca abhāsitaṃ alapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpeti, yo ca bhāsitaṃ lapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpeti. Ime kho, bhikkhave, dve tathāgataṃ nābbhācikkhantī’”ti.

☸---------------------------------------------------------------------

三 比丘们！这两种人是诽谤如来的。

是哪两种诽谤如来的人呢？

一种是把如来没有说过、没有讲过的话，说成是如来说过、讲过的；另一种是把如来说过、讲过的话，说成是如来没有说过、没有讲过的。比丘们！这两种人是诽谤如来的。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 2.1-52)/1.3 Bālavagga 愚人品 (AN 2.22-32)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.4 推断与非推断 (AN 2.25)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

25. “Dveme, bhikkhave, tathāgataṃ abbhācikkhanti. Katame dve? Yo ca neyyatthaṃ suttantaṃ nītattho suttantoti dīpeti, yo ca nītatthaṃ suttantaṃ neyyattho suttantoti dīpeti. Ime kho, bhikkhave, dve tathāgataṃ abbhācikkhantī”ti.

☸---------------------------------------------------------------------

四 比丘们！这两种人是不诽谤如来的。

是哪两种不诽谤如来的人呢？

一种是把如来没有说过、没有讲过的话，说成是如来没有说过、没有讲过的；另一种是把如来说过、讲过的话，说成是如来说过、讲过的。比丘们！这两种人是不诽谤如来的。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 2.1-52)/1.3 Bālavagga 愚人品 (AN 2.22-32)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.5 推断与非推断之二 (AN 2.26)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

26. “Dveme, bhikkhave, tathāgataṃ nābbhācikkhanti. Katame dve? Yo ca neyyatthaṃ suttantaṃ neyyattho suttantoti dīpeti, yo ca nītatthaṃ suttantaṃ nītattho suttantoti dīpeti. Ime kho, bhikkhave, dve tathāgataṃ nābbhācikkhantī”ti.

☸---------------------------------------------------------------------

五 比丘们！这两种人，是诽谤如来的。

是哪两种诽谤如来的人呢？

一种是把需要进一步解释义理的经文（未了义经），说成是含义已完全明确的经文（了义经）；另一种是把含义已完全明确的经文（了义经），说成是需要进一步解释义理的经文（未了义经）。比丘们！这两种人是诽谤如来的。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 2.1-52)/1.3 Bālavagga 愚人品 (AN 2.22-32)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.6 隐覆与不隐覆 (AN 2.27)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

27. “Paṭicchannakammantassa, bhikkhave, dvinnaṃ gatīnaṃ aññatarā gati pāṭikaṅkhā – nirayo vā tiracchānayoni vāti. Appaṭicchannakammantassa, bhikkhave, dvinnaṃ gatīnaṃ aññatarā gati pāṭikaṅkhā – devā vā manussā vā”ti.

☸---------------------------------------------------------------------

六 比丘们！这两种人是不诽谤如来的。

是哪两种不诽谤如来的人呢？

一种是把需要进一步解释义理的经文（未了义经），说成是需要进一步解释义理的经文（未了义经）；另一种是把含义已完全明确的经文（了义经），说成是含义已完全明确的经文（了义经）。比丘们！这两种人，是不诽谤如来的。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 2.1-52)/1.3 Bālavagga 愚人品 (AN 2.22-32)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.7 邪见 (AN 2.28)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

28. “Micchādiṭṭhikassa, bhikkhave, dvinnaṃ gatīnaṃ aññatarā gati pāṭikaṅkhā – nirayo vā tiracchānayoni vā”ti.

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七 比丘们！做了隐秘行为（业）的人，应当预料到两种去处中的一种：地狱或畜生道。比丘们！做了公开行为（业）的人，应当预料到两种去处中的一种：天界或人间。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 2.1-52)/1.3 Bālavagga 愚人品 (AN 2.22-32)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.8 正见 (AN 2.29)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

29. “Sammādiṭṭhikassa, bhikkhave, dvinnaṃ gatīnaṃ aññatarā gati pāṭikaṅkhā – devā vā manussā vā”ti.

☸---------------------------------------------------------------------

八 比丘们！持有邪见的人，应当预料到两种去处中的一种：地狱或畜生道。比丘们！持有正见的人，应当预料到两种去处中的一种：天界或人间。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 2.1-52)/1.3 Bālavagga 愚人品 (AN 2.22-32)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.9 破戒与具戒 (AN 2.30)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

30. “Dussīlassa, bhikkhave, dve paṭiggāhā – nirayo vā tiracchānayoni vā. Sīlavato, bhikkhave, dve paṭiggāhā – devā vā manussā vā”ti [devo vā manusso vāti (ka.)].

☸---------------------------------------------------------------------

九 比丘们！毁坏戒律者的去处有两种。是哪两种呢？地狱或畜生道。

比丘们！持守戒律者的去处有两种。是哪两种呢？天界或人间。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 2.1-52)/1.3 Bālavagga 愚人品 (AN 2.22-32)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.10 现法乐住与哀悯后世 (AN 2.31)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

31. “Dvāhaṃ, bhikkhave, atthavase sampassamāno araññavanapatthāni [araññe pavanapatthāni (sī. pī.)] pantāni senāsanāni paṭisevāmi. Katame dve? Attano ca diṭṭhadhammasukhavihāraṃ sampassamāno, pacchimañca janataṃ anukampamāno. Ime kho ahaṃ, bhikkhave, dve atthavase sampassamāno araññavanapatthāni pantāni senāsanāni paṭisevāmī”ti.

☸---------------------------------------------------------------------

一〇 比丘们！我看到两种意义，而使用森林、荒野、边地的住处。

是哪两种意义呢？

看到自己当下的安乐住，并且哀悯后代的人们。比丘们！这就是我看到的两种意义，因而使用森林、荒野、边地的住处。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 2.1-52)/1.3 Bālavagga 愚人品 (AN 2.22-32)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.11 离贪无明 (AN 2.32)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

32. “Dve me, bhikkhave, dhammā vijjābhāgiyā. Katame dve? Samatho ca vipassanā ca. Samatho, bhikkhave, bhāvito kamattha [kimattha (syā. kaṃ.), katamattha (ka.)] manubhoti? Cittaṃ bhāvīyati. Cittaṃ bhāvitaṃ kamatthamanubhoti? Yo rāgo so pahīyati. Vipassanā, bhikkhave, bhāvitā kamatthamanubhoti? Paññā bhāvīyati. Paññā bhāvitā kamatthamanubhoti? Yā avijjā sā pahīyati. Rāgupakkiliṭṭhaṃ vā, bhikkhave, cittaṃ na vimuccati, avijjupakkiliṭṭhā vā paññā bhāvīyati. Iti kho, bhikkhave, rāgavirāgā cetovimutti, avijjāvirāgā paññāvimuttī”ti.

Bālavaggo tatiyo.

☸---------------------------------------------------------------------

一一 比丘们！这两种法，是导向明（真知）的部分。

是哪两种法呢？

奢摩他（止）和毗婆舍那（观）。比丘们！修习奢摩他能成就什么利益呢？能使心得到培育。心得到培育能成就什么利益呢？能断除所有贪欲。

比丘们！修习毗婆舍那能成就什么利益呢？能使慧得到培育。慧得到培育能成就什么利益呢？能断除所有无明。

一二 比丘们！被贪欲所污染的心，无法解脱；被无明所污染的慧，无法培育。比丘们！因此，由远离贪欲而有心解脱，由远离无明而有慧解脱。

愚人品第三。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 2.1-52)/1.4 Samacittavagga 等心品 (AN 2.33-42)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.1 善士与不善士 (AN 2.33)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Samacittavaggo

33. “Asappurisabhūmiñca vo, bhikkhave, desessāmi sappurisabhūmiñca. Taṃ suṇātha, sādhukaṃ manasi karotha. Bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Katamā ca, bhikkhave, asappurisabhūmi? Asappuriso, bhikkhave, akataññū hoti akatavedī. Asabbhi hetaṃ, bhikkhave, upaññātaṃ yadidaṃ akataññutā akataveditā. Kevalā esā, bhikkhave, asappurisabhūmi yadidaṃ akataññutā akataveditā. Sappuriso ca kho, bhikkhave, kataññū hoti katavedī. Sabbhi hetaṃ, bhikkhave, upaññātaṃ yadidaṃ kataññutā kataveditā. Kevalā esā, bhikkhave, sappurisabhūmi yadidaṃ kataññutā kataveditā”ti.

☸---------------------------------------------------------------------

第四 等心品

一 比丘们！我将为你们说不善士的境界和善士的境界。仔细听，好好放在心上，我将要说了。”比丘们回答世尊：“是的，大德。”世尊说道：

“比丘们！什么是不善士的境界呢？

比丘们！不善士是不知感恩、不念恩情的人。比丘们！不知感恩和不念恩情，这是不善之人所认同的。比丘们！这完全就是不善士的境界，即：不知感恩、不念恩情。比丘们！而善士是知感恩、念恩情的人。比丘们！知感恩和念恩情，这是善人所认同的。比丘们！这完全就是善士的境界，即：知感恩、念恩情。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.9.7 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 2.1-52)/1.4 Samacittavagga 等心品 (AN 2.33-42)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.2 非为报恩与报恩经 (AN 2.34)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

非为报恩与报恩经

34. “Dvinnāhaṃ, bhikkhave, na suppatikāraṃ vadāmi.

“［一、父母恩深：］

众比丘！我说：对二种人不能尽报恩情！

Katamesaṃ dvinnaṃ?

是哪两种人？

Mātu ca pitu ca.

是母亲与父亲。

Ekena, bhikkhave, aṃsena mātaraṃ parihareyya,

［二、感恩父母：］

众比丘！➊ 用一边的肩膀来奉养母亲；
ekena aṃsena pitaraṃ parihareyya

➋ 用另一边的肩膀来奉养父亲；
vassasatāyuko vassasatajīvī

➌ 或者活到一百岁，在这一百年的时间里（持续照料父母）；
so ca nesaṃ ucchādanaparimaddananhāpanasambāhanena.

➍ 并且他还用（香料）涂抹身体、沐浴、按摩（来照顾父母）；

Te ca tattheva muttakarīsaṃ cajeyyuṃ.

➎ 并且他（父母）即使在（你的）肩膀上大小便。

Na tveva, bhikkhave, mātāpitūnaṃ kataṃ vā hoti paṭikataṃ vā.

但是，众比丘！即使这样侍奉父母，也不能（称为）报答了父母的恩情。

Imissā ca, bhikkhave, mahāpathaviyā pahūtarattaratanāya [pahūtasattaratanāya (sī. syā. kaṃ. pī.) tikanipāte mahāvagge dasamasuttaṭīkāyaṃ dassitapāḷiyā sameti]

➏ 众比丘！又如果他让父母在遍布七宝的广阔大地上，
mātāpitaro issarādhipacce rajje patiṭṭhāpeyya,

建立王权、统治主宰，以此来安顿父母。

na tveva, bhikkhave, mātāpitūnaṃ kataṃ vā hoti paṭikataṃ vā.

但是，众比丘！即使这样侍奉父母，也不能（称为）报答了父母的恩情。

Taṃ kissa hetu?

［三、亲恩难报：］

这是什么原因呢？

Bahukārā [bahūpakārā (ka.)], bhikkhave, mātāpitaro puttānaṃ āpādakā posakā imassa lokassa dassetāro.

众比丘！父母用许多方法帮助、抚养、培育孩子们，让他们得以看到这个世界。

Yo ca kho, bhikkhave,

［四、报答父母：］

然而，众比丘！

mātāpitaro assaddhe saddhāsampadāya

➀ 让不信（佛法）的父母，具足正信；
samādapeti niveseti patiṭṭhāpeti,

劝导、确立（正信），以此来安顿父母。

dussīle sīlasampadāya

➁ 让不守戒律、没有道德的父母，具足戒行；
samādapeti niveseti patiṭṭhāpeti,

劝导、确立（戒行），以此来安顿父母。

maccharī cāgasampadāya

➂ 让贪婪吝啬的父母，具足布施；
samādapeti niveseti patiṭṭhāpeti,

劝导、确立（布施），以此来安顿父母。

duppaññe paññāsampadāya

➃ 让没有正确知见的父母，具足智慧知见；
samādapeti niveseti patiṭṭhāpeti,

劝导、确立（智慧知见），以此来安顿父母。

ettāvatā kho, bhikkhave,

众比丘！只有这样——
mātāpitūnaṃ katañca hoti paṭikatañcā”ti [paṭikatañca atikatañcāti (sī. pī.)].

才算是侍奉了父母，并且可以（称为）报答了父母的恩情。”

非为报恩与报恩经 ～等心品‧第二经终

～《增支部经典‧二集‧初五十经篇‧等心品‧Samacittavagga 非为报恩与报恩经》(AN 2.34)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 2.1-52)/1.4 Samacittavagga 等心品 (AN 2.33-42)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.3 应作与不应作 (AN 2.35)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

35. Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ…pe… ekamantaṃ nisinno kho so brāhmaṇo bhagavantaṃ etadavoca – “kiṃvādī bhavaṃ gotamo kimakkhāyī”ti? “Kiriyavādī cāhaṃ, brāhmaṇa, akiriyavādī cā”ti. “Yathākathaṃ pana bhavaṃ gotamo kiriyavādī ca akiriyavādī cā”ti?

“Akiriyaṃ kho ahaṃ, brāhmaṇa, vadāmi kāyaduccaritassa vacīduccaritassa manoduccaritassa, anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ akiriyaṃ vadāmi. Kiriyañca kho ahaṃ, brāhmaṇa, vadāmi kāyasucaritassa vacīsucaritassa manosucaritassa, anekavihitānaṃ kusalānaṃ dhammānaṃ kiriyaṃ vadāmi. Evaṃ kho ahaṃ, brāhmaṇa, kiriyavādī ca akiriyavādī cā”ti.

“Abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.

☸---------------------------------------------------------------------

三 那时，有一位婆罗门来到世尊那里。到了之后，和世尊互相问候……（省略）……坐在一边的这位婆罗门对世尊说：

尊敬的乔达摩，您有什么学说，有什么开示呢？

婆罗门！我说（法）有应作的，也有不应作的。

那么，尊敬的乔达摩所说的应作与不应作，具体是指什么呢？

婆罗门！我说身体的恶行、语言的恶行、意念的恶行，是不应作的；我说各种恶的不善法，是不应作的。婆罗门！我说身体的善行、语言的善行、意念的善行，是应作的；我说各种善法，是应作的。婆罗门！我就是这样说应作、说不应作的。

乔达摩！太好了……（省略）……尊敬的乔达摩请接受我，从今天起终身归依，成为优婆塞（在家男弟子）。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 2.1-52)/1.4 Samacittavagga 等心品 (AN 2.33-42)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.4 有学无学 (AN 2.36)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

36. Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho anāthapiṇḍiko gahapati bhagavantaṃ etadavoca – “kati nu kho, bhante, loke dakkhiṇeyyā, kattha ca dānaṃ dātabban”ti? “Dve kho, gahapati, loke dakkhiṇeyyā – sekho ca asekho ca. Ime kho, gahapati, dve loke dakkhiṇeyyā, ettha ca dānaṃ dātabban”ti.

Idamavoca bhagavā. Idaṃ vatvāna [vatvā (sī. pī.) evamīdisesu ṭhānesu] sugato athāparaṃ etadavoca satthā –

“Sekho asekho ca imasmiṃ loke,

Āhuneyyā yajamānānaṃ honti;

Te ujjubhūtā [ujubhūtā (syā. kaṃ. ka.)] kāyena, vācāya uda cetasā;

Khettaṃ taṃ yajamānānaṃ, ettha dinnaṃ mahapphalan”ti.

☸---------------------------------------------------------------------

四 那时，给孤独长者来到世尊所住的地方。到了之后，问候世尊……（省略）……坐在一边的给孤独长者对世尊说：

大德！世上值得供养、应当布施的对象，是哪些人呢？

长者！世上值得供养的人有两类：有学（尚在修学阶段的圣者）与无学（已完成修学、证阿罗汉果者）。长者！这两类人是世上值得供养、应当布施的对象。

世尊这样说了，善逝（佛陀）说完这些后，老师（佛陀）又接着用偈颂说：

有学无学住于世，

堪受施主之供养。

身直语直意亦直，

布施此等如福田，能得广大之果报。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.5.14 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 2.1-52)/1.4 Samacittavagga 等心品 (AN 2.33-42)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.5 Ajjhattabahiddhāsaṃyojanasutta 内外结经 (AN 2.37)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Ajjhattabahiddhāsaṃyojanasutta

《内外结经》

☆ 寂静心解脱 ➾

白话解释：先要有六根寂静，才可能获得意寂静。

① 根寂静（ Santindriyā ） ☞

六根门寂静，也就是指“内结──五下分结”的寂静；

② 意寂静（ Santamānasā ） ☞

意根的寂静，也就是指“外结──五上分结”的寂静。

☆ 三寂静修习 ➾

白话解释：达到“根寂静”的三项修持要素。

① 寂静身业、② 寂静语业、③ 寂静意业 。

☆ 内外结缚 ➾ ① 内结（五下分结） 、② 外结（五上分结）。

有身见结等前五者，也称为“五下分结”；

是属于此岸（内法）的结缚，所以也称为“内结”。

色贪结等的后五者，也称为“五上分结”；

是属于彼岸（外法）的结缚，所以也称为“外结”。

还有“内结”的人，必须再回来人间修证；

只有“外结”的人，化生色界不必再回来。

《长部经典‧波梨品‧第三十三经‧合诵经》说示（内外交结）：

☆ 五下分结（内结 Pañca orambhāgiyāni saññojanāni ） ➾

① 有身见结（执着身体是我）；

② 疑结（不信三宝、四圣谛）；

③ 戒禁取结（邪信他力发愿）；

④ 爱欲结（离不开五欲享乐）；

⑤ 嗔恚结（对人不满或怨恨）。

☆ 五上分结（外结 Pañca uddhambhāgiyāni saññojanāni ） ➾

① 色贪结（贪爱可见的事物）；

② 无色贪结（执着心中观念）；

③ 慢结（生起自他的分别心）；

④ 掉举结（我执心念的妄动）；

⑤ 无明结（对四圣谛的无知）。

《长部经典‧大品‧第十五经‧大缘经》说示（八解脱）：

☆ 八解脱（也称为：八背舍、八种俱解脱 Aṭṭha vimokkhā ） ➾

① 心系念住（如第一、第二胜处）；

② 心无系念（如第三、第四胜处）；

③ 清净胜解（如第五到第八胜处）；

④ 空无边处（如空无边处定）；

⑤ 识无边处（如识无边处定）；

⑥ 无所有处（如无所有处定）；

⑦ 非非想处（如非想非非想处定）；

⑧ 想受灭尽（如想受灭尽定）。

《长部经典‧波梨品‧第三十三经‧合诵经》说示（八胜处）：

☆ 八胜处（也称为：八除入、八除处 Aṭṭha abhibhāyatanāni ） ➾

① 第一胜处（心系念住 ➾ 有寻有伺，外观──少量色光，若净、若垢之业处）；

② 第二胜处（心系念住 ➾ 无寻唯伺，外观──无量色光，若净、若垢之业处）；

③ 第三胜处（心无系念 ➾ 依二禅定，外观──少量色光，若净、若垢之业处）；

④ 第四胜处（心无系念 ➾ 依三禅定，外观──无量色光，若净、若垢之业处）；

⑤ 第五胜处（内在清净 ➾ 依第四禅，外观──青色净光，证得胜解）；

⑥ 第六胜处（内在清净 ➾ 依第四禅，外观──黄色净光，证得胜解）；

⑦ 第七胜处（内在清净 ➾ 依第四禅，外观──红色净光，证得胜解）；

⑧ 第八胜处（内在清净 ➾ 依第四禅，外观──白色净光，证得胜解）。

《长部经典‧波梨品‧第三十三经‧合诵经》说示（五净居天）：

☆ 五净居天（也称为：五不还天 Pañca suddhāvāsā ） ➾

① 无烦天（ Avihā ）；

② 无热天（ Atappā ）；

③ 善见天（ Sudassā ）；

④ 善现天（ Sudassī ）；

⑤ 色究竟天（ Akaniṭṭhā ）。

☆ 多维宇宙（英语： Multidimensional universe ） ➾

又或译为：平行宇宙、多元宇宙、多重宇宙（英语：Multiverse 或 Metaverse ）。

由于“多维宇宙”（多维空间、多维时间）的关系，净居天人的时空与我们不同；

所以当祂们在说法时，虽仅站在锥尖端大小的地方，彼此之间并没有任何的妨碍。

☆ 等心天人（ Samacittā devatā ） ➾

白话解释：等心，是具足五禅支的一心顶点，也叫心一境性；

并且能“进入不苦不乐之‘舍念清净’，成就第四禅而安住”。

根据本经的前后文判断，祂们是居住在净居天的不还果圣者。

字义叫做：有平等心的寂静天人。

又或译为：等心天子、等心天神。

♨ 问题 ～☞

不信的人疑惑：“证得不还果位的天人，怎么还可以返回人间呢？”

☼ 解答 ～➲

因为对【巴利圣典】不信受奉行的结果，所以把原始佛法误解了！

是生命不再流转、不再返回人间来轮回，并非不再返回人间教化——

《增支部经典‧十集‧五十经篇之二‧长老品‧拘迦利谤圣经》说示（净居天人返回人间度化弟子）：

〝其时，急度辟支梵天（ Turū paccekabrahmā ）到狼妄比丘之处；

至已，立于空中，对狼妄比丘言：

“狼妄！对舍利弗、目犍连应有欢喜净信！

舍利弗、目犍连乃善美者。”

“友！汝是谁耶？”

“我乃急度辟支梵天。（前世是汝师！）”

“友！世尊不是已经授记，汝为不还果阿那含耶？

然而，何故汝来此处耶？

观此！汝已违犯于彼等！”

其时，急度辟支梵天，即以偈语对狼妄比丘劝说：

“刀柄缚人心（恶欲像刀柄结缚人心），

话中生利斧（再经过嘴巴生出利斧）；

因此切割己（所以让自己受到伤害），

愚人传恶语（当蠢人说起坏话时候）。

过失彼称赞（谁有过失他反而称赞），

美德彼非难（谁有德行他反而责怪）；

依口累恶运（依靠嘴巴来收集恶运），

邪恶不得乐（邪恶心态得不到幸福）……。”〞

37. Evaṃ me sutaṃ –

〈壹、说法缘起 ➲〉

如是我闻。

ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.

某时，世尊住在舍卫城祇陀林给孤独园。

Tena kho pana samayena āyasmā sāriputto sāvatthiyaṃ viharati pubbārāme migāramātupāsāde.

又，那时具寿舍利弗住在舍卫城东园鹿母讲堂。

Tatra kho āyasmā sāriputto bhikkhū āmantesi –

在那里，具寿舍利弗召唤诸比丘：

“āvuso bhikkhave”ti.

“贤友，诸比丘！”

“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ.

那些比丘回答具寿舍利弗说：“贤友！”

Āyasmā sāriputto etadavoca –

〈贰、内外交结 ➲〉

具寿舍利弗这样说：

“ajjhattasaṃyojanañca, āvuso, puggalaṃ desessāmi bahiddhāsaṃyojanañca.

“贤友！我将为你们解说有‘内结的人’和有‘外结的人’。

Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti.

你们要仔细听，好好放在心上，我说了。”

“Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ.

“是的，贤友！”那些比丘回答具寿舍利弗。

Āyasmā sāriputto etadavoca –

具寿舍利弗这样说：

“Katamo cāvuso, ajjhattasaṃyojano puggalo?

［㊀ 五下分结 ➥］

“那么，贤友！什么是‘（有）内结的人’呢？

Idhāvuso, bhikkhu sīlavā hoti,

贤友！在这里，有位比丘持戒，
pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno,

他以波罗提木叉的律仪约束自己而住，具足（清净）的行为与（合适的）去处，
aṇumattesu vajjesu bhayadassāvī,

在微小的过失中都看到怖畏，
samādāya sikkhati sikkhāpadesu.

领受学处而学习。

So kāyassa bhedā paraṃ maraṇā aññataraṃ devanikāyaṃ upapajjati.

他身体败坏、命终之后，往生到某一类天界。

So tato cuto āgāmī hoti, āgantā itthattaṃ.

他从那里死后，会再回来，会来到这个（欲界）状态。

Ayaṃ vuccati, āvuso, ajjhattasaṃyojano puggalo āgāmī hoti, āgantā itthattaṃ.

贤友！这称为‘（有）内结的人’，他会再回来，会来到这个（欲界）状态。

“Katamo cāvuso, bahiddhāsaṃyojano puggalo?

［㊁ 五上分结 ➥］

再者，贤友！什么是‘（有）外结的人’呢？

Idhāvuso, bhikkhu sīlavā hoti,

﹙➊ 俱解脱者 ☙﹚

贤友！在这里，有位比丘持戒，
pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno,

他以波罗提木叉的律仪约束自己而住，具足（清净）的行为与（合适的）去处，
aṇumattesu vajjesu bhayadassāvī,

在微小的过失中都看到怖畏，
samādāya sikkhati sikkhāpadesu.

领受学处而学习。

So aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati.

他证得（八解脱之）某种寂静的心解脱而安住。

So kāyassa bhedā paraṃ maraṇā aññataraṃ devanikāyaṃ upapajjati.

他身体败坏、命终之后，往生到某一类天界。

So tato cuto anāgāmī hoti, anāgantā itthattaṃ.

他从那里死后，不再回来，不再来到这个（欲界）状态。

Ayaṃ vuccatāvuso, bahiddhāsaṃyojano puggalo anāgāmī hoti, anāgantā itthattaṃ.

贤友！这称为‘（有）外结的人’，他不再回来，不再来到这个（欲界）状态。

“Puna caparaṃ, āvuso, bhikkhu sīlavā hoti

﹙➋ 慧解脱者 ☙﹚

再者，贤友！又有比丘持戒，

…pe…

他以波罗提木叉的律仪约束自己而住，具足（清净）的行为与（合适的）去处，在微小的过失中都看到怖畏，
samādāya sikkhati sikkhāpadesu.

领受学处而学习。

So kāmānaṃyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.

⑴ 他正是为了对诸欲的厌离、离贪、灭尽而修行；

So bhavānaṃyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.

⑵ 他正是为了对诸有的厌离、离贪、灭尽而修行；

So taṇhākkhayāya paṭipanno hoti.

⑶ 他是为了渴爱的灭尽而修行；

So lobhakkhayāya paṭipanno hoti.

⑷ 他是为了贪欲的灭尽而修行。

So kāyassa bhedā paraṃ maraṇā aññataraṃ devanikāyaṃ upapajjati.

他身体败坏、命终之后，往生到某一类天界。

So tato cuto anāgāmī hoti, anāgantā itthattaṃ.

他从那里死后，不再回来，不再来到这个（欲界）状态。

Ayaṃ vuccatāvuso, bahiddhāsaṃyojano puggalo anāgāmī hoti, anāgantā itthattan”ti.

贤友！这称为‘（有）外结的人’，他不再回来，不再来到这个（欲界）状态。”

Atha kho sambahulā samacittā devatā yena bhagavā tenupasaṅkamiṃsu;

〈叁、等心天人 ➲〉

［㊀ 人天欢喜 ➥］

那时，众多等心（净居）天人来到世尊那里。

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu.

到了之后，顶礼世尊，站在一边。

Ekamantaṃ ṭhitā kho tā devatā bhagavantaṃ etadavocuṃ –

站在一边的那些（净居）天人对世尊这样说：

“eso, bhante, āyasmā sāriputto pubbārāme migāramātupāsāde

“大德！具寿舍利弗正在东园鹿母讲堂，
bhikkhūnaṃ ajjhattasaṃyojanañca puggalaṃ deseti bahiddhāsaṃyojanañca.

为诸比丘宣说‘有“内结的人”和有“外结的人”’。

Haṭṭhā, bhante, parisā.

大德！大众都非常欢喜。

Sādhu, bhante, bhagavā yenāyasmā sāriputto tenupasaṅkamatu anukampaṃ upādāyā”ti.

善哉，大德！请世尊出于慈悲，前往具寿舍利弗那里吧（若能垂示教化，则非常荣幸）！”

Adhivāsesi bhagavā tuṇhībhāvena.

世尊默然同意。

Atha kho bhagavā –

［㊁ 世尊嘉许 ➥］

那时，世尊——
seyyathāpi nāma balavā puriso samiñjitaṃ [sammiñjitaṃ (sī. syā. kaṃ. pī.)] vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evamevaṃ –

就像有力气的人伸出弯曲的手臂，或者收回伸直的手臂那样快——
jetavane antarahito pubbārāme migāramātupāsāde āyasmato sāriputtassa sammukhe pāturahosi.

在祇陀林消失，出现在东园鹿母讲堂具寿舍利弗的面前。

Nisīdi bhagavā paññatte āsane.

世尊在准备好的座位上坐下。

Āyasmāpi kho sāriputto bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

具寿舍利弗也顶礼世尊后，坐在一边。

Ekamantaṃ nisinnaṃ kho āyasmantaṃ sāriputtaṃ bhagavā etadavoca –

世尊对坐在一边的具寿舍利弗这样说：

“Idha, sāriputta, sambahulā samacittā devatā yenāhaṃ tenupasaṅkamiṃsu;

“舍利弗！刚才，众多等心（净居）天人来到我这里；
upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhaṃsu.

到了之后，顶礼我，站在一边。

Ekamantaṃ ṭhitā kho, sāriputta, tā devatā maṃ etadavocuṃ –

舍利弗！站在一边的那些（净居）天人对我这样说：

‘eso, bhante, āyasmā sāriputto pubbārāme migāramātupāsāde

‘大德！具寿舍利弗正在东园鹿母讲堂，
bhikkhūnaṃ ajjhattasaṃyojanañca puggalaṃ deseti bahiddhāsaṃyojanañca.

为诸比丘宣说：“有‘内结的人’和有‘外结的人’。”

Haṭṭhā, bhante, parisā.

大德！大众都非常欢喜。

Sādhu, bhante, bhagavā yena āyasmā sāriputto tenupasaṅkamatu anukampaṃ upādāyā’ti.

善哉，大德！请世尊出于慈悲，前往具寿舍利弗那里吧（若能垂示教化，则非常荣幸）！’

Tā kho pana, sāriputta, devatā

［㊂ 多维宇宙 ➥］

再者，舍利弗！那些天人——
dasapi hutvā vīsampi hutvā tiṃsampi hutvā cattālīsampi hutvā paññāsampi hutvā saṭṭhipi hutvā

即使是十位、二十位、三十位、四十位、五十位、六十位（同时说法）；
āraggakoṭinitudanamattepi tiṭṭhanti,

也能站在仅仅针尖大小的地方；
na ca aññamaññaṃ byābādhenti [byābādhentīti (sabbattha)].

而且相互之间不拥挤妨碍！

Siyā kho pana [pana te (sī. syā. kaṃ. pī.)], sāriputta, evamassa –

再者，舍利弗！也许你会这样想：

‘tattha nūna tāsaṃ devatānaṃ tathā cittaṃ bhāvitaṃ

‘大概是那些天人在那里，心就是那样修习成就的，
yena tā devatā

所以那些天人——
dasapi hutvā vīsampi hutvā tiṃsampi hutvā cattālīsampi hutvā paññāsampi hutvā saṭṭhipi hutvā

即使是十位、二十位、三十位、四十位、五十位、六十位（同时说法）；
āraggakoṭinitudanamattepi tiṭṭhanti

也能站在仅仅针尖大小的地方；
na ca aññamaññaṃ byābādhentī’ti.

而且相互之间不拥挤妨碍！’

Na kho panetaṃ, sāriputta, evaṃ daṭṭhabbaṃ.

然而，舍利弗！不应这样看。（因为证得不还果的‘净居天人’还有‘五上分结’尚未断除——）

Idheva kho, sāriputta, tāsaṃ devatānaṃ tathā cittaṃ bhāvitaṃ,

确实，舍利弗！正是在此世间，那些天人的心被如此修习成就，
yena tā devatā

所以那些天人——
dasapi hutvā…pe…

即使是十位……（省略）……六十位（同时说法）；也能站在仅仅针尖大小的地方；
na ca aññamaññaṃ byābādhenti.

而且相互之间不拥挤妨碍！

Tasmātiha, sāriputta, evaṃ sikkhitabbaṃ –

〈肆、供养同梵 ➲〉

因此，舍利弗！在此应当这样学习：

‘santindriyā bhavissāma santamānasā’ti.

［㊀ 六根清净 ➥］

‘我们将成为诸根寂静者、意寂静者！’

Evañhi vo, sāriputta, sikkhitabbaṃ.

舍利弗！你们确实应当这样学习！

‘Santindriyānañhi vo, sāriputta, santamānasānaṃ

［㊁ 寂身语意 ➥］

‘舍利弗！当你们诸根寂静、意寂静时，
santaṃyeva kāyakammaṃ bhavissati

自然就会有寂静的‘身业’；
santaṃ vacīkammaṃ

寂静的‘语业’；
santaṃ manokammaṃ.

寂静的‘意业’。

Santaṃyeva upahāraṃ upaharissāma sabrahmacārīsū’ti.

（那时）我们将以寂静（的心态）向同梵行者（指那些已生净居天的前辈圣者）献上供养。’

‘Evañhi vo, sāriputta, sikkhitabbaṃ.

舍利弗！你们确实应当这样学习！

Anassuṃ kho, sāriputta, aññatitthiyā paribbājakā ye imaṃ dhammapariyāyaṃ nāssosun’”ti.

［㊂ 不共法门 ➥］

舍利弗！那些外道游方者未曾听闻过这个法门，（你们）确实已经听闻了！”

内外结经 ～等心品‧第五经终

～《增支部经典‧二集‧Ajjhattabahiddhāsaṃyojanasutta 内外结经》(AN 2.37)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 2.1-52)/1.4 Samacittavagga 等心品 (AN 2.33-42)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.6 欲贪与见贪 (AN 2.38)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

38. Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā mahākaccāno varaṇāyaṃ viharati bhaddasāritīre [kaddamadahatīre (sī. syā. kaṃ. pī.)]. Atha kho ārāmadaṇḍo brāhmaṇo yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahākaccānena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho ārāmadaṇḍo brāhmaṇo āyasmantaṃ mahākaccānaṃ etadavoca – “ko nu kho, bho kaccāna, hetu ko paccayo yena khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatikāpi gahapatikehi vivadantī”ti? “Kāmarāgābhinivesavinibandha [kāmarāgavinivesavinibaddha (sī. syā. kaṃ. pī.)] paligedhapariyuṭṭhānajjhosānahetu kho, brāhmaṇa, khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatikāpi gahapatikehi vivadantī”ti.

“Ko pana, bho kaccāna, hetu ko paccayo yena samaṇāpi samaṇehi vivadantī”ti? “Diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānahetu kho, brāhmaṇa, samaṇāpi samaṇehi vivadantī”ti.

“Atthi pana, bho kaccāna, koci lokasmiṃ yo imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṃ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṃ samatikkanto”ti? “Atthi, brāhmaṇa, lokasmiṃ yo imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṃ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṃ samatikkanto”ti.

“Ko pana so, bho kaccāna, lokasmiṃ yo imañceva kāgarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṃ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṃ samatikkanto”ti? “Atthi, brāhmaṇa, puratthimesu janapadesu sāvatthī nāma nagaraṃ. Tattha so bhagavā etarahi viharati arahaṃ sammāsambuddho. So hi, brāhmaṇa, bhagavā imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṃ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṃ samatikkanto”ti.

Evaṃ vutte ārāmadaṇḍo brāhmaṇo uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā dakkhiṇaṃ jāṇumaṇḍalaṃ pathaviyaṃ nihantvā yena bhagavā tenañjaliṃ paṇāmetvā tikkhattuṃ udānaṃ udānesi –

“Namo tassa bhagavato arahato sammāsambuddhassa, namo tassa bhagavato arahato sammāsambuddhassa, namo tassa bhagavato arahato sammāsambuddhassa. Yo hi so bhagavā imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṃ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṃ samatikkanto”ti.

“Abhikkantaṃ, bho kaccāna, abhikkantaṃ, bho kaccāna! Seyyathāpi, bho kaccāna, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – ‘cakkhumanto rūpāni dakkhantī’ti, evamevaṃ bhotā kaccānena anekapariyāyena dhammo pakāsito. Esāhaṃ, bho kaccāna, taṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ kaccāno dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.

☸---------------------------------------------------------------------

六 如是我闻。一时，具寿大迦旃延住在跋兰那的沼湖岸边。

那时，阿拉麻旦达婆罗门来到具寿大迦旃延那里。到了之后，与具寿大迦旃延互相问候，交换了令人欢喜、值得纪念的话语后，坐在一边。

坐在一边的阿拉麻旦达婆罗门，对具寿大迦旃延说：尊敬的迦旃延！是什么原因、什么缘由，使得刹帝利与刹帝利争论，婆罗门与婆罗门争论，居士与居士争论？

婆罗门！是因为执取、束缚、困窘、缠绕、沉溺于欲贪的缘故，刹帝利才与刹帝利争论，婆罗门与婆罗门争论，居士与居士争论。

尊敬的迦旃延！又是什么原因、什么缘由，使得沙门与沙门争论呢？

婆罗门！是因为执取、束缚、困窘、缠绕、沉溺于见贪的缘故，沙门才与沙门争论。

尊敬的迦旃延！世上有没有人，已经完全超越了这种对欲贪的执取、束缚、困窘、缠绕、沉溺？并且也完全超越了这种对见贪的执取、束缚、困窘、缠绕、沉溺呢？

婆罗门！世上确实有人，已经完全超越了这种对欲贪的执取、束缚、困窘、缠绕、沉溺，并且也完全超越了这种对见贪的执取、束缚、困窘、缠绕、沉溺。

那么，尊敬的迦旃延！世上谁是那位已经完全超越了这种对欲贪的执取、束缚、困窘、缠绕、沉溺，并且也完全超越了这种对见贪的执取、束缚、困窘、缠绕、沉溺的人呢？

婆罗门！在东方地区有一个名为舍卫城的城市。世尊，阿罗汉、正等正觉者，现在正住在那里。婆罗门！那位世尊，正是已经完全超越了这种对欲贪的执取、束缚、困窘、缠绕、沉溺，并且也完全超越了这种对见贪的执取、束缚、困窘、缠绕、沉溺的人。

听到这话，阿拉麻旦达婆罗门就从座位上起来，整理上衣、偏袒右肩，右膝跪地，朝着世尊所在的方向合掌，发出三次感叹语：

顶礼彼世尊、阿罗汉、正等正觉者！顶礼彼世尊、阿罗汉、正等正觉者！顶礼彼世尊、阿罗汉、正等正觉者！因为那位世尊正是已经完全超越了这种对欲贪的执取、束缚、困窘、缠绕、沉溺，并且也完全超越了这种对见贪的执取、束缚、困窘、缠绕、沉溺的人！

太好了！尊敬的迦旃延！太好了！尊敬的迦旃延！尊敬的迦旃延，这好比扶起倒下的人，揭开遮蔽的东西，给迷路的人指明道路，在黑暗中举起油灯让有眼睛的人能看见东西。就像这样，尊敬的迦旃延以种种方式阐明了法。尊敬的迦旃延！我归依那位世尊乔达摩，归依法，归依比丘僧团。尊者迦旃延！请接受我从今日起，终身归依，成为优婆塞！

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 2.1-52)/1.4 Samacittavagga 等心品 (AN 2.33-42)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.7 长老与幼稚 (AN 2.39)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

39. Ekaṃ samayaṃ āyasmā mahākaccāno madhurāyaṃ viharati gundāvane. Atha kho kandarāyano [kaṇḍarāyano (sī. syā. kaṃ. pī.)] brāhmaṇo yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahākaccānena saddhiṃ…pe… ekamantaṃ nisinno kho kandarāyano brāhmaṇo āyasmantaṃ mahākaccānaṃ etadavoca – “sutaṃ metaṃ, bho kaccāna, ‘na samaṇo kaccāno brāhmaṇe jiṇṇe vuddhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimantetī’ti. Tayidaṃ, bho kaccāna, tatheva? Na hi bhavaṃ kaccāno brāhmaṇe jiṇṇe vuddhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti. Tayidaṃ, bho kaccāna, na sampannamevā”ti.

“Atthi, brāhmaṇa, tena bhagavatā jānatā passatā arahatā sammāsambuddhena vuddhabhūmi ca akkhātā daharabhūmi ca. Vuddho cepi, brāhmaṇa, hoti āsītiko vā nāvutiko vā vassasatiko vā jātiyā, so ca kāme paribhuñjati kāmamajjhāvasati kāmapariḷāhena pariḍayhati kāmavitakkehi khajjati kāmapariyesanāya ussuko. Atha kho so bālo na therotveva saṅkhyaṃ gacchati. Daharo cepi, brāhmaṇa, hoti yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā. So ca na kāme paribhuñjati na kāmamajjhāvasati, na kāmapariḷāhena pariḍayhati, na kāmavitakkehi khajjati, na kāmapariyesanāya ussuko. Atha kho so paṇḍito therotveva saṅkhyaṃ gacchatī”ti.

Evaṃ vutte kandarāyano brāhmaṇo uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā daharānaṃ sataṃ [sudaṃ (sī. syā. kaṃ. pī.)] bhikkhūnaṃ pāde sirasā vandati – “vuddhā bhavanto, vuddhabhūmiyaṃ ṭhitā. Daharā mayaṃ, daharabhūmiyaṃ ṭhitā”ti.

“Abhikkantaṃ, bho kaccāna…pe… upāsakaṃ maṃ bhavaṃ kaccāno dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.

☸---------------------------------------------------------------------

七 一时，具寿大迦旃延住在摩偷罗的棍达林中。那时坎达拉亚那婆罗门来到具寿大迦旃延那里。到了之后，与大迦旃延互相问候……（省略）……坐在一边的坎达拉亚那婆罗门对具寿大迦旃延这样说：尊敬的迦旃延！我听说：沙门迦旃延对于年老的、年长的、出生很久的、上了年纪的、进入晚年的婆罗门，既不问候，也不起立迎接，也不邀请入座。尊敬的迦旃延！这是真的吗？您迦旃延真的不对年老的、年长的、出生很久的、上了年纪的、进入晚年的婆罗门问候，或者不起立迎接，或者不邀请入座。尊敬的迦旃延！这实在是不合道理啊。

婆罗门！那位世尊，知者、见者、阿罗汉、正等正觉者，已经阐明了什么是长老位（年长者的境界），什么是幼稚位（年轻者的境界）。

婆罗门！即使一个人年龄已经八十岁、或九十岁、或一百岁了，但他如果仍然享受诸欲乐，沉溺于欲乐之中，被欲火焚烧，被欲念啃噬，热衷于追求欲乐，那么他虽然年老，但仍是凡夫，不能算入长老之列。

婆罗门！即使一个人年轻、幼稚、头发乌黑、拥有美好的青春年华，但他如果不享受诸欲乐，不沉溺于欲乐之中，不被欲火焚烧，不被欲念啃噬，不热衷于追求欲乐，那么他虽然年轻，却是智者，可以算入长老之列。

听了这话，坎达拉亚那婆罗门立刻从座位上起来，整理上衣、偏袒右肩，用头顶礼那些年轻比丘的双足。（然后说：）尊者们是长老，安住于长老位；我们是幼稚者，安住于幼稚位。

太好了！尊敬的迦旃延！……（省略）……迦旃延！请接受我从今日起终身归依，成为优婆塞！

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 2.1-52)/1.4 Samacittavagga 等心品 (AN 2.33-42)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.8 恶比丘与善比丘 (AN 2.40)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

40. “Yasmiṃ, bhikkhave, samaye corā balavanto honti, rājāno tasmiṃ samaye dubbalā honti. Tasmiṃ, bhikkhave, samaye rañño na phāsu hoti atiyātuṃ vā niyyātuṃ vā paccantime vā janapade anusaññātuṃ. Brāhmaṇagahapatikānampi tasmiṃ samaye na phāsu hoti atiyātuṃ vā niyyātuṃ vā bāhirāni vā kammantāni paṭivekkhituṃ. Evamevaṃ kho, bhikkhave, yasmiṃ samaye pāpabhikkhū balavanto honti, pesalā bhikkhū tasmiṃ samaye dubbalā honti. Tasmiṃ, bhikkhave, samaye pesalā bhikkhū tuṇhībhūtā tuṇhībhūtāva saṅghamajjhe saṅkasāyanti [saṅkamma jhāyanti (ka.), sañcāyanti (sī. aṭṭha.)] paccantime vā janapade acchanti [bhajanti (sī. syā. kaṃ. pī.)]. Tayidaṃ, bhikkhave, hoti bahujanāhitāya bahujanāsukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ.

“Yasmiṃ, bhikkhave, samaye rājāno balavanto honti, corā tasmiṃ samaye dubbalā honti. Tasmiṃ, bhikkhave, samaye rañño phāsu hoti atiyātuṃ vā niyyātuṃ vā paccantime vā janapade anusaññātuṃ. Brāhmaṇagahapatikānampi tasmiṃ samaye phāsu hoti atiyātuṃ vā niyyātuṃ vā bāhirāni vā kammantāni paṭivekkhituṃ. Evamevaṃ kho, bhikkhave, yasmiṃ samaye pesalā bhikkhū balavanto honti, pāpabhikkhū tasmiṃ samaye dubbalā honti. Tasmiṃ, bhikkhave, samaye pāpabhikkhū tuṇhībhūtā tuṇhībhūtāva saṅghamajjhe saṅkasāyanti, yena vā pana tena pakkamanti [papatanti (sī. syā. kaṃ. pī.)]. Tayidaṃ, bhikkhave, hoti bahujanahitāya bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānan”ti.

☸---------------------------------------------------------------------

八 诸比丘！当盗贼强大的时候，国王就变得弱小。诸比丘！那时候，国王要通行、出巡，或者在边远地区发布命令，都很不容易。而且，那时候，婆罗门或家主要通行、外出，或者监督外面的工作，也很不容易。

同样地，诸比丘！当恶比丘强大的时候，品行好的比丘就变得弱小。诸比丘！那时候，品行好的比丘就保持沉默，在僧团中或者默默沉思，或者宁愿去往边远的地方。诸比丘！这就导致对众生无益、对众生无乐、对许多人无利、对天人无益、带来痛苦。

诸比丘！当国王强大的时候，盗贼就变得弱小。诸比丘！那时候，国王要通行、出巡，或者在边远地区发布命令，就变得容易。而且，那时候，婆罗门或家主要通行、外出，或者监督外面的工作，也变得容易。

同样地，诸比丘！当品行好的比丘强大的时候，恶比丘就变得弱小。诸比丘！那时候，恶比丘就保持沉默，在僧团中或者默默沉思，或者四处逃避。诸比丘！这就导致对众生有益、对众生有乐、对许多人有利、对天人有益、带来安乐。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 2.1-52)/1.4 Samacittavagga 等心品 (AN 2.33-42)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.9 在家或出家 (AN 2.41)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

41. “Dvinnāhaṃ, bhikkhave, micchāpaṭipattiṃ na vaṇṇemi, gihissa vā pabbajitassa vā. Gihī vā, bhikkhave, pabbajito vā micchāpaṭipanno micchāpaṭipattādhikaraṇahetu na ārādhako hoti ñāyaṃ dhammaṃ kusalaṃ.

“Dvinnāhaṃ, bhikkhave, sammāpaṭipattiṃ vaṇṇemi, gihissa vā pabbajitassa vā. Gihī vā, bhikkhave, pabbajito vā sammāpaṭipanno sammāpaṭipattādhikaraṇahetu ārādhako hoti ñāyaṃ dhammaṃ kusalan”ti.

☸---------------------------------------------------------------------

九 诸比丘！我不称赞在家或出家这两种人的错误行持。因为行持错误的在家人或出家人，由于以错误行持为主的缘故，不能成就正当、善妙之法。

诸比丘！我称赞在家或出家这两种人的正确行持。因为行持正确的在家人或出家人，由于以正确行持为主的缘故，能够成就正当、善妙之法。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 2.1-52)/1.4 Samacittavagga 等心品 (AN 2.33-42)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.10 误解与正解 (AN 2.42)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

42. “Ye te, bhikkhave, bhikkhū duggahitehi suttantehi byañjanappatirūpakehi atthañca dhammañca paṭivāhanti te, bhikkhave, bhikkhū bahujanāhitāya paṭipannā bahujanāsukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. Bahuñca te, bhikkhave, bhikkhū apuññaṃ pasavanti, te cimaṃ saddhammaṃ antaradhāpenti.

“Ye te, bhikkhave, bhikkhū suggahitehi suttantehi byañjanappatirūpakehi atthañca dhammañca anulomenti te, bhikkhave, bhikkhū bahujanahitāya paṭipannā bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṃ. Bahuñca te, bhikkhave, bhikkhū puññaṃ pasavanti, te cimaṃ saddhammaṃ ṭhapentī”ti.

Samacittavaggo catuttho.

☸---------------------------------------------------------------------

十 诸比丘！那些错误理解了字面相似的经典、歪曲了义理和法的比丘，诸比丘！这些比丘的行为导致对众生无益、对众生无乐、对许多人无利、对天人无益、带来痛苦。诸比丘！这些比丘会产生许多非福德，并导致此正法消失。

诸比丘！那些正确理解了字面相似的经典、随顺于义理和法的比丘，诸比丘！这些比丘的行为导致对众生有益、对众生有乐、对许多人有利、对天人有益、带来安乐。诸比丘！这些比丘会产生许多福德，并能住持此正法。”

等心品第四终。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 2.1-52)/1.5 Parisavagga 会众品 (AN 2.43-52)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.1 浅显与深沉 (AN 2.43)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Parisavaggo

43. “Dvemā, bhikkhave, parisā. Katamā dve? Uttānā ca parisā gambhīrā ca parisā. Katamā ca, bhikkhave, uttānā parisā? Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū uddhatā honti unnaḷā capalā mukharā vikiṇṇavācā muṭṭhassatī asampajānā asamāhitā vibbhantacittā pākatindriyā. Ayaṃ vuccati, bhikkhave, uttānā parisā.

“Katamā ca, bhikkhave, gambhīrā parisā? Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū anuddhatā honti anunnaḷā acapalā amukharā avikiṇṇavācā upaṭṭhitassatī sampajānā samāhitā ekaggacittā saṃvutindriyā. Ayaṃ vuccati, bhikkhave, gambhīrā parisā. Imā kho, bhikkhave, dve parisā. Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ parisānaṃ yadidaṃ gambhīrā parisā”ti.

☸---------------------------------------------------------------------

第五 会众品

一 “比丘们！有两种会众。

哪两种呢？

浅显的会众与深沉的会众。

再者，比丘们！什么是浅显的会众呢？

比丘们！在此世间，某个会众中的比丘们是掉举、傲慢、轻浮、言语粗鲁、言语散乱、失念、不正知、心不安定、迷乱、不守护诸根的。比丘们！这称为浅显的会众。

比丘们！什么是深沉的会众呢？

比丘们！在此世间，某个会众中的比丘们是不掉举、不傲慢、不轻浮、不言语粗鲁、不言语散乱、具足正念、具足正知、心安定、心一境性、守护诸根的。比丘们！这称为深沉的会众。比丘们！这就是两种会众。比丘们！在这两种会众中，最优胜的就是这深沉的会众。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 2.1-52)/1.5 Parisavagga 会众品 (AN 2.43-52)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.2 不和与和合 (AN 2.44)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

44. “Dvemā, bhikkhave, parisā. Katamā dve? Vaggā ca parisā samaggā ca parisā. Katamā ca, bhikkhave, vaggā parisā? Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti. Ayaṃ vuccati, bhikkhave, vaggā parisā.

“Katamā ca, bhikkhave, samaggā parisā? Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharanti. Ayaṃ vuccati, bhikkhave, samaggā parisā. Imā kho, bhikkhave, dve parisā. Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ parisānaṃ yadidaṃ samaggā parisā”ti.

☸---------------------------------------------------------------------

二 “比丘们！有两种会众。

哪两种呢？

不和合的会众与和合的会众。

再者，比丘们！什么是不和合的会众呢？

比丘们！在此世间，某个会众中的比丘们争吵、争论、起争执，彼此用口舌如刀剑般互相攻击而住。比丘们！这称为不和合的会众。

再者，比丘们！什么是和合的会众呢？

比丘们！在此世间，某个会众中的比丘们和合、互相随喜、无诤、如水乳交融般，彼此以慈爱之眼相视而住。比丘们！这称为和合的会众。比丘们！这就是两种会众。比丘们！在这两种会众中，最优胜的就是和合的会众。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 2.1-52)/1.5 Parisavagga 会众品 (AN 2.43-52)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.3 无优秀长老与有优秀长老 (AN 2.45)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

45. “Dvemā, bhikkhave, parisā. Katamā dve? Anaggavatī ca parisā aggavatī ca parisā. Katamā ca, bhikkhave, anaggavatī parisā? Idha, bhikkhave, yassaṃ parisāyaṃ therā bhikkhū bāhulikā [bāhullikā (syā. kaṃ. ka.) ṭīkā oloketabbā] honti sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā, na vīriyaṃ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Tesaṃ pacchimā janatā diṭṭhānugatiṃ āpajjati. Sāpi hoti bāhulikā sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā, na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Ayaṃ vuccati, bhikkhave, anaggavatī parisā.

“Katamā ca, bhikkhave, aggavatī parisā? Idha, bhikkhave, yassaṃ parisāyaṃ therā bhikkhū na bāhulikā honti na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, vīriyaṃ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Tesaṃ pacchimā janatā diṭṭhānugatiṃ āpajjati. Sāpi hoti na bāhulikā na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Ayaṃ vuccati, bhikkhave, aggavatī parisā. Imā kho, bhikkhave, dve parisā. Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ parisānaṃ yadidaṃ aggavatī parisā”ti.

☸---------------------------------------------------------------------

三 “比丘们！有两种会众。

哪两种呢？

没有优秀长老的会众与有优秀长老的会众。

比丘们！什么是没有优秀长老的会众呢？

比丘们！在此世间，某个会众中的长老比丘们生活奢华、懒散懈怠，带头退步，在独处修行上放下重担，不努力去获得未得的（境界），去证悟未证悟的，去实现未实现的。后来的比丘们看到就跟着模仿。他们也生活奢华、懒散懈怠，带头退步，在独处修行上放下重担，不努力去获得未得的，去证悟未证悟的，去实现未实现的。比丘们！这样的会众，就称为没有优秀长老的会众。

比丘们！什么是有优秀长老的会众呢？

比丘们！在此世间，某个会众中的长老比丘们不生活奢华、不懒散懈怠，在退步上放下重担，带头独处修行，努力去获得未得的（境界），去证悟未证悟的，去实现未实现的。后来的比丘们看到就跟着模仿。他们也不生活奢华、不懒散懈怠，在退步上放下重担，带头独处修行，努力去获得未得的，去证悟未证悟的，去实现未实现的。比丘们！这样的会众，就称为有优秀长老的会众。比丘们！在这两种会众中，最优胜的就是有优秀长老的会众。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 2.1-52)/1.5 Parisavagga 会众品 (AN 2.43-52)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.4 非圣与圣众 (AN 2.46)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

46. “Dvemā, bhikkhave, parisā. Katamā dve? Anariyā ca parisā ariyā ca parisā. Katamā ca, bhikkhave, anariyā parisā? Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānanti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ nappajānanti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ nappajānanti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānanti. Ayaṃ vuccati, bhikkhave, anariyā parisā.

“Katamā ca, bhikkhave, ariyā parisā? Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū ‘idaṃ dukkhan’ti yathābhūtaṃ pajānanti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānanti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānantntti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānanti. Ayaṃ vuccati, bhikkhave, ariyā parisā. Imā kho, bhikkhave, dve parisā. Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ parisānaṃ yadidaṃ ariyā parisā”ti.

☸---------------------------------------------------------------------

四 “比丘们！有两种会众。

哪两种呢？

非圣会众与圣会众。

比丘们！什么是非圣会众呢？

比丘们！在此世间，某个会众中的比丘们不能如实了知‘这是苦’，不能如实了知‘这是苦的集起’，不能如实了知‘这是苦的寂灭’，不能如实了知‘这是导致苦寂灭的道路’。比丘们！这称为非圣会众。

再者，比丘们！什么是圣会众呢？

比丘们！在此世间，某个会众中的比丘们能如实了知‘这是苦’，能如实了知‘这是苦的集起’，能如实了知‘这是苦的寂灭’，能如实了知‘这是导致苦寂灭的道路’。比丘们！这称为圣会众。比丘们！这就是两种会众。比丘们！在这两种会众中，最优胜的就是圣会众。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 2.1-52)/1.5 Parisavagga 会众品 (AN 2.43-52)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.5 糟糠与醍醐 (AN 2.47)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

47. “Dvemā, bhikkhave, parisā. Katamā dve? Parisākasaṭo ca parisāmaṇḍo ca. Katamo ca, bhikkhave, parisākasaṭo? Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū chandāgatiṃ gacchanti, dosāgatiṃ gacchanti, mohāgatiṃ gacchanti, bhayāgatiṃ gacchanti. Ayaṃ vuccati, bhikkhave, parisākasaṭo.

“Katamo ca, bhikkhave, parisāmaṇḍo? Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū na chandāgatiṃ gacchanti, na dosāgatiṃ gacchanti, na mohāgatiṃ gacchanti, na bhayāgatiṃ gacchanti. Ayaṃ vuccati, bhikkhave, parisāmaṇḍo. Imā kho, bhikkhave, dve parisā. Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ parisānaṃ yadidaṃ parisāmaṇḍo”ti.

☸---------------------------------------------------------------------

五 “比丘们！有两种会众。

哪两种呢？

糟糠会众与醍醐会众。

再者，比丘们！什么是糟糠会众呢？

比丘们！在此世间，某个会众中的比丘们因贪欲而走上邪途，因嗔恨而走上邪途，因愚痴而走上邪途，因恐惧而走上邪途。比丘们！这称为糟糠会众。

再者，比丘们！什么是醍醐会众呢？

比丘们！在此世间，某个会众中的比丘们不因贪欲而走上邪途，不因嗔恨而走上邪途，不因愚痴而走上邪途，不因恐惧而走上邪途。比丘们！这称为醍醐会众。比丘们！这就是两种会众。比丘们！在这两种会众中，最优胜的就是醍醐会众。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2560.3.1 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 2.1-52)/1.5 Parisavagga 会众品 (AN 2.43-52)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.6 Okkācitasutta 虚谈与问答经 (AN 2.48)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Okkācitasutta

虚谈与问答经

48. “Dvemā, bhikkhave, parisā.

“比丘们！有两种会众。

Katamā dve?

哪两种呢？

Okkācitavinītā parisā nopaṭipucchāvinītā,

被‘随声附和’所训练，不被‘诘问反思’所训练的会众；
paṭipucchāvinītā parisā nookkācitavinītā.

以及被‘诘问反思’所训练，不被‘随声附和’所训练的会众。

Katamā ca, bhikkhave, okkācitavinītā parisā nopaṭipucchāvinītā?

【一】再者，比丘们！什么是被‘随声附和’所训练，不被‘诘问反思’所训练的会众呢？

Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatāpaṭisaṃyuttā tesu bhaññamānesu na sussūsanti na sotaṃ odahanti na aññā cittaṃ upaṭṭhapenti

比丘们！在此世间，某个会众中的比丘们，当如来说的那些甚深、义理甚深、出世间、与空性相应的经典被诵说时，他们不想听，不侧耳倾听，不用心理解。

na ca te dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññanti.

他们也不认为这些法是应当受持、应当掌握通达的。

Ye pana te suttantā kavitā [kavikatā (sabbattha) ṭīkā oloketabbā] kāveyyā cittakkharā cittabyañjanā bāhirakā sāvakabhāsitā tesu bhaññamānesu sussūsanti sotaṃ odahanti aññā cittaṃ upaṭṭhapenti,

然而，对于那些由诗人所作、辞藻华丽、文采优美、外道的、声闻弟子所说的经典，当它们被诵说时，他们却想听，侧耳倾听，用心理解。

te dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññanti,

他们认为这些法是应当受持、应当掌握通达的。

te ca taṃ dhammaṃ pariyāpuṇitvā na ceva aññamaññaṃ paṭipucchanti na ca paṭivicaranti –

他们掌握了那些法之后，却不互相诘问，也不互相探讨：

‘idaṃ kathaṃ, imassa ko attho’ti?

‘这个怎么说？这是什么意思？’

Te avivaṭañceva na vivaranti,

他们不揭示那未被揭示的，
anuttānīkatañca na uttānīkaronti,

不阐明那未被阐明的，
anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ na paṭivinodenti.

对于各种会引起疑惑的法，他们不遣除疑惑。

Ayaṃ vuccati, bhikkhave, okkācitavinītā parisā no paṭipucchāvinītā.

比丘们！这样的会众，就称为：被‘随声附和’所训练，不被‘诘问反思’所训练的会众。

“Katamā ca, bhikkhave, paṭipucchāvinītā parisā nookkācitavinītā?

【二】比丘们！什么是被‘诘问反思’所训练，不被‘随声附和’所训练的会众呢？

Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū ye te suttantā kavitā kāveyyā cittakkharā cittabyañjanā bāhirakā sāvakabhāsitā tesu bhaññamānesu na sussūsanti na sotaṃ odahanti na aññā cittaṃ upaṭṭhapenti,

比丘们！在此世间，某个会众中的比丘们，对于那些由诗人所作、辞藻华丽、文采优美、外道的、声闻弟子所说的经典，当它们被诵说时，他们不想听，不侧耳倾听，不用心理解。

na ca te dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññanti.

他们也不认为这些法是应当受持、应当掌握通达的。

Ye pana te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatāpaṭisaṃyuttā tesu bhaññamānesu sussūsanti sotaṃ odahanti aññā cittaṃ upaṭṭhapenti,

然而，当如来说的那些甚深、义理甚深、出世间、与空性相应的经典被诵说时，他们却想听，侧耳倾听，用心理解。

te ca dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññanti.

并且他们认为这些法是应当受持、应当掌握通达的。

Te taṃ dhammaṃ pariyāpuṇitvā aññamaññaṃ paṭipucchanti paṭivicaranti –

他们掌握了那些法之后，互相诘问、互相探讨：

‘idaṃ kathaṃ, imassa ko attho’ti?

‘这个怎么说？这是什么意思？’

Te avivaṭañceva vivaranti,

他们揭示那未被揭示的，
anuttānīkatañca uttānīkaronti,

阐明那未被阐明的，
anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti.

对于各种会引起疑惑的法，他们遣除疑惑。

Ayaṃ vuccati, bhikkhave, paṭipucchāvinītā parisā nookkācitavinītā.

比丘们！这样的会众，就称为：被‘诘问反思’所训练，不被‘随声附和’所训练的会众。

Imā kho, bhikkhave, dve parisā.

比丘们！这就是两种会众。

Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ parisānaṃ yadidaṃ paṭipucchāvinītā parisā nookkācitavinītā”ti.

比丘们！在这两种会众中，最优胜的，就是：被‘诘问反思’所训练，不被‘随声附和’所训练的会众。”

虚谈与问答经 ～会众品‧第六经终

～《增支部经典‧二集‧会众品‧Okkācitasutta 虚谈与问答经》(AN 2.48)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 2.1-52)/1.5 Parisavagga 会众品 (AN 2.43-52)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.7 重财与重法 (AN 2.49)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

49. “Dvemā, bhikkhave, parisā. Katamā dve? Āmisagaru parisā no saddhammagaru, saddhammagaru parisā no āmisagaru. Katamā ca, bhikkhave, āmisagaru parisā no saddhammagaru? Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū gihīnaṃ odātavasanānaṃ sammukhā aññamaññassa vaṇṇaṃ bhāsanti – ‘asuko bhikkhu ubhatobhāgavimutto, asuko paññāvimutto, asuko kāyasakkhī, asuko diṭṭhippatto, asuko saddhāvimutto, asuko dhammānusārī, asuko saddhānusārī, asuko sīlavā kalyāṇadhammo, asuko dussīlo pāpadhammo’ti. Te tena lābhaṃ labhanti. Te taṃ lābhaṃ labhitvā gathitā [gadhitā (ka.)] mucchitā ajjhopannā [ajjhosānā (ka.), anajjhopannā (sī. syā. ka.) tikanipāte kusināravagge paṭhamasuttaṭīkā oloketabbā] anādīnavadassāvino anissaraṇapaññā paribhuñjanti. Ayaṃ vuccati, bhikkhave, āmisagaru parisā no saddhammagaru.

“Katamā ca, bhikkhave, saddhammagaru parisā noāmisagaru? Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū gihīnaṃ odātavasanānaṃ sammukhā aññamaññassa vaṇṇaṃ na bhāsanti – ‘asuko bhikkhu ubhatobhāgavimutto, asuko paññāvimutto, asuko kāyasakkhī, asuko diṭṭhippatto, asuko saddhāvimutto, asuko dhammānussārī, asuko saddhānusārī, asuko sīlavā kalyāṇadhammo, asuko dussīlo pāpadhammo’ti. Te tena lābhaṃ labhanti. Te taṃ lābhaṃ labhitvā agathitā amucchitā anajjhosannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti. Ayaṃ vuccati, bhikkhave, saddhammagaru parisā noāmisagaru. Imā kho, bhikkhave, dve parisā. Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ parisānaṃ yadidaṃ saddhammagaru parisā noāmisagarū”ti.

☸---------------------------------------------------------------------

七 “比丘们！有两种会众。

哪两种呢？

重视利养而不重视正法的会众，与重视正法而不重视利养的会众。

比丘们！什么是重视利养而不重视正法的会众呢？

比丘们！在此世间，某个会众中的比丘们，在穿着白衣的在家人面前，互相这样称赞：‘某某比丘是俱分解脱者，某某是慧解脱者，某某是身证者，某某是见至者，某某是信解脱者，某某是随法行者，某某是随信行者，某某是具戒、具善法者’，并且这样说：‘某某是破戒、具恶法者’。他们因此获得利养。他们得到那利养后，被其束缚、沉迷、耽着、不见过患、没有出离想而受用。比丘们！这样的会众，就称为重视利养而不重视正法的会众。

比丘们！什么是重视正法而不重视利养的会众呢？

比丘们！在此世间，某个会众中的比丘们，在穿着白衣的在家人面前，不互相这样称赞：‘某某比丘是俱分解脱者，某某是慧解脱者，某某是身证者，某某是见至者，某某是信解脱者，某某是随法行者，某某是随信行者，某某是具戒、具善法者’，也不这样说：‘某某是破戒、具恶法者’。（即使）他们因此获得利养，他们得到那利养后，不被其束缚、不沉迷、不耽着、得见过患、有出离想而受用。比丘们！这样的会众，就称为重视正法而不重视利养的会众。比丘们！这就是两种会众。比丘们！在这两种会众中，最优胜的就是重视正法而不重视利养的会众。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 2.1-52)/1.5 Parisavagga 会众品 (AN 2.43-52)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.8 不如法与如法 (AN 2.50)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

50. “Dvemā, bhikkhave, parisā. Katamā dve? Visamā ca parisā samā ca parisā. Katamā ca, bhikkhave, visamā parisā? Idha, bhikkhave, yassaṃ parisāyaṃ adhammakammāni pavattanti dhammakammāni nappavattanti, avinayakammāni pavattanti vinayakammāni nappavattanti, adhammakammāni dippanti dhammakammāni na dippanti, avinayakammāni dippanti vinayakammāni na dippanti. Ayaṃ vuccati, bhikkhave, visamā parisā. ( ) [(visamattā bhikkhave parisāya adhammakammāni pavattanti… vinayakammāni na dippanti.) (sī. pī.)]

“Katamā ca, bhikkhave, samā parisā? Idha, bhikkhave, yassaṃ parisāyaṃ dhammakammāni pavattanti adhammakammāni nappavattanti, vinayakammāni pavattanti avinayakammāni nappavattanti, dhammakammāni dippanti adhammakammāni na dippanti, vinayakammāni dippanti avinayakammāni na dippanti. Ayaṃ vuccati, bhikkhave, samā parisā. ( ) [(samattā bhikkhave parisāya dhammakammāni pavattanti… avinayakammāni na dippanti.) (sī. pī.)] Imā kho, bhikkhave, dve parisā. Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ parisānaṃ yadidaṃ samā parisā”ti.

☸---------------------------------------------------------------------

八 “比丘们！有两种会众。

哪两种呢？

不如法的会众与如法的会众。

比丘们！什么是不如法的会众呢？

比丘们！在此世间，某个会众中，不如法的羯磨(业)盛行而如法的羯磨不盛行，不如律的羯磨盛行而如律的羯磨不盛行；不如法的羯磨兴旺而如法的羯磨不兴旺，不如律的羯磨兴旺而如律的羯磨不兴旺。比丘们！这称为不如法的会众。（比丘们！因为不如法，会众中不如法的羯磨盛行而如法的羯磨不盛行，不如律的羯磨盛行而如律的羯磨不盛行，不如法的羯磨兴旺而如法的羯磨不兴旺，不如律的羯磨兴旺而如律的羯磨不兴旺。）

比丘们！什么是如法的会众呢？

比丘们！在此世间，某个会众中，如法的羯磨盛行而非法的羯磨不盛行，如律的羯磨盛行而非律的羯磨不盛行；如法的羯磨兴旺而非法的羯磨不兴旺，如律的羯磨兴旺而非律的羯磨不兴旺。比丘们！这称为如法的会众。（比丘们！因为如法，会众中如法的羯磨盛行而非法的羯磨不盛行，如律的羯磨盛行而非律的羯磨不盛行，如法的羯磨兴旺而非法的羯磨不兴旺，如律的羯磨兴旺而非律的羯磨不兴旺。）比丘们！这就是两种会众。在这两种会众中，最优胜的是如法的会众。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 2.1-52)/1.5 Parisavagga 会众品 (AN 2.43-52)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.9 非法与法会众 (AN 2.51)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

51. “Dvemā, bhikkhave, parisā. Katamā dve? Adhammikā ca parisā dhammikā ca parisā…pe… imā kho, bhikkhave, dve parisā. Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ parisānaṃ yadidaṃ dhammikā parisā”ti.

☸---------------------------------------------------------------------

九 “比丘们！有两种会众。

哪两种呢？

非法的会众与如法的会众……（内容同前一经）……比丘们！这就是两种会众。在这两种会众中，最优胜的是这如法的会众。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 2.1-52)/1.5 Parisavagga 会众品 (AN 2.43-52)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.10 说非法与说法 (AN 2.52)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

52. “Dvemā, bhikkhave, parisā. Katamā dve? Adhammavādinī ca parisā dhammavādinī ca parisā. Katamā ca, bhikkhave, adhammavādinī parisā? Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū adhikaraṇaṃ ādiyanti dhammikaṃ vā adhammikaṃ vā. Te taṃ adhikaraṇaṃ ādiyitvā na ceva aññamaññaṃ saññāpenti na ca saññattiṃ upagacchanti, na ca nijjhāpenti na ca nijjhattiṃ upagacchanti. Te asaññattibalā anijjhattibalā appaṭinissaggamantino tameva adhikaraṇaṃ thāmasā parāmāsā [parāmassa (sī. pī.)] abhinivissa voharanti – ‘idameva saccaṃ moghamaññan’ti. Ayaṃ vuccati, bhikkhave, adhammavādinī parisā.

“Katamā ca, bhikkhave, dhammavādinī parisā? Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū adhikaraṇaṃ ādiyanti dhammikaṃ vā adhammikaṃ vā. Te taṃ adhikaraṇaṃ ādiyitvā aññamaññaṃ saññāpenti ceva saññattiñca upagacchanti, nijjhāpenti ceva nijjhattiñca upagacchanti. Te saññattibalā nijjhattibalā paṭinissaggamantino, na tameva adhikaraṇaṃ thāmasā parāmāsā abhinivissa voharanti – ‘idameva saccaṃ moghamaññan’ti. Ayaṃ vuccati, bhikkhave, dhammavādinī parisā. Imā kho, bhikkhave, dve parisā. Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ parisānaṃ yadidaṃ dhammavādinī parisā”ti.

Parisavaggo pañcamo.

Tassuddānaṃ –

Uttānā vaggā aggavatī, ariyā kasaṭo ca pañcamo;

Okkācitaāmisañceva, visamā adhammādhammhiyena cāti.

Paṭhamo paṇṇāsako samatto.

☸---------------------------------------------------------------------

十 “比丘们！有两种会众。

哪两种呢？说非法的会众与说法的会众。

比丘们！什么是说非法的会众呢？

比丘们！在此世间，某个会众中的比丘们，提起如法或不如法的争论。他们提起争论后，却不能互相达成谅解，因为不能达成谅解而无法（就此）达成一致，也不能深入审察，因为不能深入审察而无法（就此）达成一致。他们没有达成谅解的能力，没有深入审察的能力，不想解决问题，（反而）对那个争论，强力地、固执地、坚持己见地处理，说：‘只有这是真实的，其他都是假的！’比丘们！这样的会众，就称为说非法的会众。

再者，比丘们！什么是说法的会众呢？

比丘们！在此世间，某个会众中的比丘们，提起如法或不如法的争论。他们提起争论后，能互相达成谅解，并且因为达成谅解而（就此）达成一致；也能深入审察，并且因为深入审察而（就此）达成一致。他们有达成谅解的能力，有深入审察的能力，想要解决问题，不对那个争论强力地、固执地、坚持己见地处理，不说：‘只有这是真实的，其他都是假的！’ 比丘们！这样的会众，就称为说法的会众。比丘们！这就是两种会众。在这两种会众中，最优胜的就是说法的会众。”

本品摄颂：

浅显、不和合、有贤首、圣、第五糟糠、又虚谈、

利养、不如法、非法、以及顺法说。

初五十经篇结束

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.1 Puggalavagga 人品 (AN 2.53-64)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.1 两种出世 (AN 2.53)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyapaṇṇāsakaṃ

(6) 1. Puggalavaggo

53. “Dveme, bhikkhave, puggalā loke uppajjamānā uppajjanti bahujanahitāya bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṃ. Katame dve? Tathāgato ca arahaṃ sammāsambuddho, rājā ca cakkavattī. Ime kho, bhikkhave, dve puggalā loke uppajjamānā uppajjanti bahujanahitāya bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānan”ti.

☸---------------------------------------------------------------------

第六 人品

一 “比丘们！有这两种人出现在世间，他们的出现是为了许多众生的利益，为了许多众生的安乐，为了许多人、天神的福祉、利益和安乐。

是哪两种人呢？

如来、阿拉汉（应供）、正自觉者，以及转轮王。比丘们！就是这两种人出现在世间，是为了许多众生的利益，为了许多众生的安乐，为了许多人、天神的福祉、利益和安乐而出现的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.1 Puggalavagga 人品 (AN 2.53-64)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.2 二种示现 (AN 2.54)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

54. “Dveme, bhikkhave, puggalā loke uppajjamānā uppajjanti acchariyamanussā. Katame dve? Tathāgato ca arahaṃ sammāsambuddho, rājā ca cakkavattī. Ime kho, bhikkhave, dve puggalā loke uppajjamānā uppajjanti acchariyamanussā”ti.

☸---------------------------------------------------------------------

二 比丘们！这两种人出现在世间，是作为稀有之人出现的。

是哪两种人呢？

如来、应供、正自觉者与转轮圣王。比丘们！这两种人显现在世间，是作为稀有之人显现的。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.1 Puggalavagga 人品 (AN 2.53-64)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.3 二种之死 (AN 2.55)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

55. “Dvinnaṃ, bhikkhave, puggalānaṃ kālakiriyā bahuno janassa anutappā hoti. Katamesaṃ dvinnaṃ? Tathāgatassa ca arahato sammāsambuddhassa, rañño ca cakkavattissa. Imesaṃ kho, bhikkhave, dvinnaṃ puggalānaṃ kālakiriyā bahuno janassa anutappā hotī”ti.

☸---------------------------------------------------------------------

三 比丘们！有两种人的去世是会被许多人追思悼念的。

是哪两种人呢？

如来、应供、正自觉者与转轮圣王。比丘们！这两种人的去世，是会被许多人追思悼念的。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.1 Puggalavagga 人品 (AN 2.53-64)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.4 二种塔婆 (AN 2.56)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

56. “Dveme, bhikkhave, thūpārahā. Katame dve? Tathāgato ca arahaṃ sammāsambuddho, rājā ca cakkavattī. Ime kho, bhikkhave, dve thūpārahā”ti.

☸---------------------------------------------------------------------

四 比丘们！这两种人是值得（为之）建塔的。

是哪两种人呢？

如来、应供、正自觉者与转轮圣王。比丘们！这两种人值得（为之）建塔。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.1 Puggalavagga 人品 (AN 2.53-64)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.5 二种觉者 (AN 2.57)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

57. “Dveme, bhikkhave, buddhā. Katame dve? Tathāgato ca arahaṃ sammāsambuddho, paccekabuddho ca. Ime kho, bhikkhave, dve buddhā”ti.

☸---------------------------------------------------------------------

五 比丘们！这两种人是觉者。

是哪两种人呢？

如来、应供、正自觉者与独觉者。比丘们！这两种人是觉者。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.1 Puggalavagga 人品 (AN 2.53-64)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.6 漏尽与良象 (AN 2.58)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

58. “Dveme, bhikkhave, asaniyā phalantiyā na santasanti. Katame dve? Bhikkhu ca khīṇāsavo, hatthājānīyo ca. Ime kho, bhikkhave, dve asaniyā phalantiyā na santasantī”ti.

☸---------------------------------------------------------------------

六 比丘们！这二者，不害怕响雷霹雳。

是哪二者呢？

漏尽的比丘与良种的大象。比丘们！这二者不害怕响雷霹雳。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.1 Puggalavagga 人品 (AN 2.53-64)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.7 漏尽与良马 (AN 2.59)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

59. “Dveme, bhikkhave, asaniyā phalantiyā na santasanti. Katame dve? Bhikkhu ca khīṇāsavo, assājānīyo ca. Ime kho, bhikkhave, dve asaniyā phalantiyā na santasantī”ti.

☸---------------------------------------------------------------------

七 比丘们！这二者不害怕响雷霹雳。

是哪二者呢？

漏尽的比丘与良种的马。比丘们！这二者，不害怕响雷霹雳。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.1 Puggalavagga 人品 (AN 2.53-64)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.8 漏尽与师王 (AN 2.60)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

60. “Dveme, bhikkhave, asaniyā phalantiyā na santasanti. Katame dve? Bhikkhu ca khīṇāsavo, sīho ca migarājā. Ime kho, bhikkhave, dve asaniyā phalantiyā na santasantī”ti.

☸---------------------------------------------------------------------

八 比丘们！这二者，不害怕响雷霹雳。

是哪二者呢？

漏尽的比丘与狮子兽王。比丘们！这二者，不害怕响雷霹雳。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.1 Puggalavagga 人品 (AN 2.53-64)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.9 不诳与不诬 (AN 2.61)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

61. “Dveme, bhikkhave, atthavase sampassamānā kiṃpurisā mānusiṃ vācaṃ na bhāsanti. Katame dve? Mā ca musā bhaṇimhā, mā ca paraṃ abhūtena abbhācikkhimhāti. Ime kho, bhikkhave, dve atthavase sampassamānā kiṃpurisā mānusiṃ vācaṃ na bhāsantī”ti.

☸---------------------------------------------------------------------

九 比丘们！考虑到这两种理由，紧那罗不说人语。

是哪两种呢？

为了不说谎话，也为了不用不实之言诽谤他人。比丘们！考虑到这两种理由，紧那罗不说人语。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.1 Puggalavagga 人品 (AN 2.53-64)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.10 交会与生育 (AN 2.62)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

62. “Dvinnaṃ dhammānaṃ, bhikkhave, atitto appaṭivāno mātugāmo kālaṃ karoti. Katamesaṃ dvinnaṃ? Methunasamāpattiyā ca vijāyanassa ca. Imesaṃ kho, bhikkhave, dvinnaṃ dhammānaṃ atitto appaṭivāno mātugāmo kālaṃ karotī”ti.

☸---------------------------------------------------------------------

一〇 比丘们！女人对两件事，至死都不会满足、不会拒绝。

是哪两件事呢？

行房事以及生育。比丘们！女人对这两件事，至死都不会满足、不会拒绝。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.1 Puggalavagga 人品 (AN 2.53-64)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.11 与善人同住 (AN 2.63)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

63. “Asantasannivāsañca vo, bhikkhave, desessāmi santasannivāsañca. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Kathañca, bhikkhave, asantasannivāso hoti, kathañca asanto sannivasanti? Idha, bhikkhave, therassa bhikkhuno evaṃ hoti – ‘theropi maṃ na vadeyya, majjhimopi maṃ na vadeyya, navopi maṃ na vadeyya; therampāhaṃ na vadeyyaṃ, majjhimampāhaṃ na vadeyyaṃ, navampāhaṃ na vadeyyaṃ. Thero cepi maṃ vadeyya ahitānukampī maṃ vadeyya no hitānukampī, noti naṃ vadeyyaṃ viheṭheyyaṃ [viheseyyaṃ (sī. syā. kaṃ. pī.)] passampissa nappaṭikareyyaṃ. Majjhimo cepi maṃ vadeyya…pe… navo cepi maṃ vadeyya ahitānukampī maṃ vadeyya no hitānukampī, noti naṃ vadeyyaṃ viheṭheyyaṃ passampissa nappaṭikareyyaṃ’. Majjhimassapi bhikkhuno evaṃ hoti…pe… navassapi bhikkhuno evaṃ hoti – ‘theropi maṃ na vadeyya, majjhimopi maṃ na vadeyya, navopi maṃ na vadeyya; therampāhaṃ na vadeyyaṃ, majjhimampāhaṃ na vadeyyaṃ, navampāhaṃ na vadeyyaṃ. Thero cepi maṃ vadeyya ahitānukampī maṃ vadeyya no hitānukampī noti naṃ vadeyyaṃ viheṭheyyaṃ passampissa nappaṭikareyyaṃ. Majjhimo cepi maṃ vadeyya…pe… navo cepi maṃ vadeyya ahitānukampī maṃ vadeyya no hitānukampī, noti naṃ vadeyyaṃ viheṭheyyaṃ passampissa nappaṭikareyyaṃ’. Evaṃ kho, bhikkhave, asantasannivāso hoti, evañca asanto sannivasanti.

“Kathañca, bhikkhave, santasannivāso hoti, kathañca santo sannivasanti? Idha, bhikkhave, therassa bhikkhuno evaṃ hoti – ‘theropi maṃ vadeyya, majjhimopi maṃ vadeyya, navopi maṃ vadeyya; therampāhaṃ vadeyyaṃ, majjhimampāhaṃ vadeyyaṃ, navampāhaṃ vadeyyaṃ. Thero cepi maṃ vadeyya hitānukampī maṃ vadeyya no ahitānukampī, sādhūti naṃ vadeyyaṃ na viheṭheyyaṃ passampissa paṭikareyyaṃ. Majjhimo cepi maṃ vadeyya…pe… navo cepi maṃ vadeyya hitānukampī maṃ vadeyya no ahitānukampī, sādhūti naṃ vadeyyaṃ na naṃ viheṭheyyaṃ passampissa paṭikareyyaṃ’. Majjhimassapi bhikkhuno evaṃ hoti…pe… navassapi bhikkhuno evaṃ hoti – ‘theropi maṃ na vadeyya, majjhimopi maṃ na vadeyya, navopi maṃ na vadeyya; therampāhaṃ vadeyyaṃ, majjhimampāhaṃ vadeyyaṃ, navampāhaṃ vadeyyaṃ. Thero cepi maṃ vadeyya hitānukampī maṃ vadeyya no ahitānukampī, sādhūti naṃ vadeyyaṃ na naṃ viheṭheyyaṃ passampissa paṭikareyyaṃ. Majjhimo cepi maṃ vadeyya…pe… navo cepi maṃ vadeyya hitānukampī maṃ vadeyya no ahitānukampī, sādhūti naṃ vadeyyaṃ na naṃ viheṭheyyaṃ passampissa paṭikareyyaṃ’. Evaṃ kho, bhikkhave, santasannivāso hoti, evañca santo sannivasantī”ti.

☸---------------------------------------------------------------------

一一 比丘们！我将对你们说，与不善之人同住的情况，以及与善士同住的情况。你们要仔细听，好好放在心上，我这就说。那些比丘回答世尊说：“是的，大德！”世尊说道：

“比丘们！什么是与不善之人同住，不善之人又是如何同住的呢？

比丘们！在此，有长老比丘这样想：

‘长老比丘不应对我说话，中等资历的比丘不应对我说话，新学比丘也不应对我说话。我也不应向上座比丘说话，不应向中等资历的比丘说话，不应向新学比丘说话。

如果长老比丘想要加害而非想要饶益我而对我说话，（或者）并非想要饶益我而对我说话，我就应该这样对他说：‘并非如此！’，并且要恼怒他，即使他指出了我的过错，我也不回应。如果中等资历的比丘想要加害而非想要饶益我对我说话……如果新学比丘想要加害而非想要饶益我对我说话，（或者）并非想要饶益我而对我说话，我就应该这样对他说：‘并非如此！’，并且要恼怒他，即使他指出了我的过错，我也不回应。’

中等资历的比丘也是这样想……乃至……新学比丘也是这样想：

‘长老比丘不应对我说话，中等资历的比丘不应对我说话，新学比丘也不应对我说话。我也不应向长老比丘说话，我也不应对中等资历的比丘说话，也不应对新学比丘说话。

如果长老比丘想要加害而非想要饶益我而对我说话，（或者）并非想要饶益我而对我说话，我就应该这样对他说：‘并非如此！’，并且要恼怒他，即使他指出了我的过错，我也不回应。如果中等资历的比丘想要加害而非想要饶益我对我说话……如果新学比丘想要加害而非想要饶益我对我说话，（或者）并非想要饶益我而对我说话，我就应该这样对他说：‘并非如此！’，并且要恼怒他，即使他指出了我的过错，我也不回应。

比丘们！像这样就是与不善之人同住，不善之人就是这样同住的。”

比丘们！什么是与善人同住，善人又是如何同住的呢？

比丘们！在此，有长老比丘这样想：

‘长老比丘应当对我说话，中等资历的比丘应当对我说话，新学比丘也应当对我说话，我也应当向长老比丘说话，向中等资历的比丘说话，向新学比丘说话。

如果长老比丘想要饶益而非想要加害我而对我说话，我就应该对他说：‘善哉！’不应恼怒他，即使他指出了我的过错，我也应当回应改正。如果中等资历的比丘想要饶益我而对我说话……如果新学比丘想要饶益而非想要加害我而对我说话，我就应该对他说：‘善哉！’不应恼怒他，即使他指出了我的过错，我也应当回应改正。’

中等资历的比丘也是这样想……乃至……新学比丘也是这样想：

‘长老比丘应当对我说话，中等资历的比丘应当对我说话，新学比丘也应当对我说话，我也应当对长老比丘说话，也应当对中等资历的比丘说话，也应当对新学比丘说话。

如果长老比丘想要饶益我而说话，并非想要加害我而对我说话，我就应该对他说：‘善哉！’不应恼怒他，即使他指出了我的过错，我也应当回应改正。如果中等资历的比丘想要饶益我而说话……如果新学比丘想要饶益我而说话，并非想要加害我而说话，我就应该对他说：‘善哉！’不应恼怒他，即使他指出了我的过错，我也应当回应改正。比丘们！像这样就是与善人同住，善人就是这样同住的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.1 Puggalavagga 人品 (AN 2.53-64)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.12 止息嫌恨 (AN 2.64)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

64. “Yasmiṃ, bhikkhave, adhikaraṇe ubhato vacīsaṃsāro diṭṭhipaḷāso cetaso āghāto appaccayo anabhiraddhi ajjhattaṃ avūpasantaṃ hoti, tasmetaṃ, bhikkhave, adhikaraṇe pāṭikaṅkhaṃ – ‘dīghattāya kharattāya vāḷattāya saṃvattissati, bhikkhū ca na phāsuṃ [phāsu (ka.)] viharissanti’. Yasmiñca kho, bhikkhave, adhikaraṇe ubhato vacīsaṃsāro diṭṭhipaḷāso cetaso āghāto appaccayo anabhiraddhi ajjhattaṃ suvūpasantaṃ hoti, tasmetaṃ, bhikkhave, adhikaraṇe pāṭikaṅkhaṃ – ‘na dīghattāya kharattāya vāḷattāya saṃvattissati, bhikkhū ca phāsuṃ viharissantī’”ti.

Puggalavaggo paṭhamo.

☸---------------------------------------------------------------------

一二 比丘们！如果在争论中，内心存在相互的言语争斗、顽固的见解、心的嫌恨、不信任、不喜悦，（这些烦恼）在内没有平息，那么，比丘们！对于这场争论，可以预期[以下情况]：[即]它将会导致长期的、激烈的、严酷的（冲突），并且比丘们将无法安稳地居住。

比丘们！如果在争论中，内心的相互言语争斗、顽固的见解、心的嫌恨、不信任、不喜悦，能够很好地平息，那么，比丘们！对于这场争论，可以预期[以下情况]：[即]它将不会导致长期的、激烈的、严酷的（冲突），并且比丘们将能够安稳地居住。”

人品第一

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.2 Sukhavagga 乐品 (AN 2.65-77)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.1 家乐与出家 (AN 2.65)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(7) 2. Sukhavaggo

65. “Dvemāni, bhikkhave, sukhāni. Katamāni dve? Gihisukhañca pabbajitasukhañca. Imāni kho, bhikkhave, dve sukhāni. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ sukhānaṃ yadidaṃ pabbajitasukhan”ti.

☸---------------------------------------------------------------------

第七 乐品

一 比丘们！有这两种乐。

是哪两种乐呢？

在家之乐与出家之乐。

比丘们！这就是两种乐。比丘们！在这两种乐中，出家之乐是最殊胜的。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.2 Sukhavagga 乐品 (AN 2.65-77)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.2 欲乐与出离 (AN 2.66)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

66. “Dvemāni, bhikkhave, sukhāni. Katamāni dve? Kāmasukhañca nekkhammasukhañca. Imāni kho, bhikkhave, dve sukhāni. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ sukhānaṃ yadidaṃ nekkhammasukhan”ti.

☸---------------------------------------------------------------------

二 比丘们！有这两种乐。

是哪两种乐呢？

欲乐与出离之乐。

比丘们！这就是两种乐。比丘们！在这两种乐中，出离之乐是最殊胜的。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.2 Sukhavagga 乐品 (AN 2.65-77)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.3 依乐与无依 (AN 2.67)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

67. “Dvemāni, bhikkhave, sukhāni. Katamāni dve? Upadhisukhañca nirupadhisukhañca. Imāni kho, bhikkhave, dve sukhāni. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ sukhānaṃ yadidaṃ nirupadhisukhan”ti.

☸---------------------------------------------------------------------

三 比丘们！有这两种乐。

是哪两种乐呢？

有依之乐与无依之乐。

比丘们！这就是两种乐。比丘们！在这两种乐中，无依之乐是最殊胜的。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.2 Sukhavagga 乐品 (AN 2.65-77)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.4 漏乐与无漏 (AN 2.68)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

68. “Dvemāni, bhikkhave, sukhāni. Katamāni dve? Sāsavasukhañca anāsavasukhañca. Imāni kho, bhikkhave, dve sukhāni. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ sukhānaṃ yadidaṃ anāsavasukhan”ti.

☸---------------------------------------------------------------------

四 比丘们！有这两种乐。

是哪两种乐呢？

有漏之乐与无漏之乐。

比丘们！这就是两种乐。比丘们！在这两种乐中，无漏之乐是最殊胜的。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.2 Sukhavagga 乐品 (AN 2.65-77)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.5 染乐与无染 (AN 2.69)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

69. “Dvemāni, bhikkhave, sukhāni. Katamāni dve? Sāmisañca sukhaṃ nirāmisañca sukhaṃ. Imāni kho, bhikkhave, dve sukhāni. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ sukhānaṃ yadidaṃ nirāmisaṃ sukhan”ti.

☸---------------------------------------------------------------------

五 比丘们！有这两种乐。

是哪两种乐呢？

有染着之乐与无染着之乐。

比丘们！这就是两种乐。比丘们！在这两种乐中，无染着之乐是最殊胜的。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.2 Sukhavagga 乐品 (AN 2.65-77)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.6 圣乐与非圣 (AN 2.70)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

70. “Dvemāni, bhikkhave, sukhāni. Katamāni dve? Ariyasukhañca anariyasukhañca. Imāni kho, bhikkhave, dve sukhāni. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ sukhānaṃ yadidaṃ ariyasukhan”ti.

☸---------------------------------------------------------------------

六 比丘们！有这两种乐。

是哪两种乐呢？

圣乐与非圣乐。

比丘们！这就是两种乐。比丘们！在这两种乐中，圣乐是最殊胜的。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.2 Sukhavagga 乐品 (AN 2.65-77)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.7 身乐与心乐 (AN 2.71)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

71. “Dvemāni, bhikkhave, sukhāni. Katamāni dve? Kāyikañca sukhaṃ cetasikañca sukhaṃ. Imāni kho, bhikkhave, dve sukhāni. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ sukhānaṃ yadidaṃ cetasikaṃ sukhan”ti.

☸---------------------------------------------------------------------

七 比丘们！有这两种乐。

是哪两种乐呢？

身乐与心乐。

比丘们！这就是两种乐。比丘们！在这两种乐中，心乐是最殊胜的。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.2 Sukhavagga 乐品 (AN 2.65-77)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.8 喜乐与无喜 (AN 2.72)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

72. “Dvemāni, bhikkhave, sukhāni. Katamāni dve? Sappītikañca sukhaṃ nippītikañca sukhaṃ. Imāni kho, bhikkhave, dve sukhāni. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ sukhānaṃ yadidaṃ nippītikaṃ sukhan”ti.

☸---------------------------------------------------------------------

八 比丘们！有这两种乐。

是哪两种乐呢？

有喜之乐与无喜之乐。

比丘们！这就是两种乐。比丘们！在这两种乐中，无喜之乐是最殊胜的。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.2 Sukhavagga 乐品 (AN 2.65-77)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.9 悦乐与舍乐 (AN 2.73)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

73. “Dvemāni, bhikkhave, sukhāni. Katamāni dve? Sātasukhañca upekkhāsukhañca. Imāni kho, bhikkhave, dve sukhāni. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ sukhānaṃ yadidaṃ upekkhāsukhan”ti.

☸---------------------------------------------------------------------

九 比丘们！有这两种乐。

是哪两种乐呢？

愉悦之乐与舍受之乐。

比丘们！这就是两种乐。比丘们！在这两种乐中，舍受之乐是最殊胜的。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.2 Sukhavagga 乐品 (AN 2.65-77)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.10 定乐与非定 (AN 2.74)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

74. “Dvemāni, bhikkhave, sukhāni. Katamāni dve? Samādhisukhañca asamādhisukhañca. Imāni kho, bhikkhave, dve sukhāni. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ sukhānaṃ yadidaṃ samādhisukhan”ti.

☸---------------------------------------------------------------------

一〇 比丘们！有这两种乐。

是哪两种乐呢？

定乐与非定乐。

比丘们！这就是两种乐。比丘们！在这两种乐中，定乐是最殊胜的。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.2 Sukhavagga 乐品 (AN 2.65-77)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.11 喜缘乐与无喜缘 (AN 2.75)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

75. “Dvemāni, bhikkhave, sukhāni. Katamāni dve? Sappītikārammaṇañca sukhaṃ nippītikārammaṇañca sukhaṃ. Imāni kho, bhikkhave, dve sukhāni. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ sukhānaṃ yadidaṃ nippītikārammaṇaṃ sukhan”ti.

☸---------------------------------------------------------------------

一一 比丘们！有这两种乐。

是哪两种乐呢？

有喜所缘之乐与无喜所缘之乐。

比丘们！这就是两种乐。比丘们！在这两种乐中，无喜所缘之乐是最殊胜的。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.2 Sukhavagga 乐品 (AN 2.65-77)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.12 悦缘与舍缘 (AN 2.76)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

76. “Dvemāni, bhikkhave, sukhāni. Katamāni dve? Sātārammaṇañca sukhaṃ upekkhārammaṇañca sukhaṃ. Imāni kho, bhikkhave, dve sukhāni. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ sukhānaṃ yadidaṃ upekkhārammaṇaṃ sukhan”ti.

☸---------------------------------------------------------------------

一二 比丘们！有这两种乐。

是哪两种乐呢？

愉悦所缘之乐与舍受所缘之乐。

比丘们！这就是两种乐。比丘们！在这两种乐中，舍受所缘之乐是最殊胜的。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.2 Sukhavagga 乐品 (AN 2.65-77)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.13 色缘乐与无色缘 (AN 2.77)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

77. “Dvemāni, bhikkhave, sukhāni. Katamāni dve? Rūpārammaṇañca sukhaṃ arūpārammaṇañca sukhaṃ. Imāni kho, bhikkhave, dve sukhāni. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ sukhānaṃ yadidaṃ arūpārammaṇaṃ sukhan”ti.

Sukhavaggo dutiyo.

☸---------------------------------------------------------------------

一三 比丘们！有这两种乐。

是哪两种乐呢？

色所缘之乐与无色所缘之乐。

比丘们！这就是两种乐。比丘们！在这两种乐中，无色所缘之乐是最殊胜的。

乐品第二

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.3 Sanimittavagga 有品 (AN 2.78-87)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.1 有本 (AN 2.78)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(8) 3. Sanimittavaggo

78. “Sanimittā, bhikkhave, uppajjanti pāpakā akusalā dhammā, no animittā. Tasseva nimittassa pahānā evaṃ te pāpakā akusalā dhammā na hontī”ti.

☸---------------------------------------------------------------------

第八 有相品

一 比丘们！恶不善法由相而生起，不是无相而生起。通过断除那相，那些恶不善法就不会存在。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.3 Sanimittavagga 有品 (AN 2.78-87)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.2 有绪 (AN 2.79)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

79. “Sanidānā, bhikkhave, uppajjanti pāpakā akusalā dhammā, no anidānā. Tasseva nidānassa pahānā evaṃ te pāpakā akusalā dhammā na hontī”ti.

☸---------------------------------------------------------------------

二 比丘们！恶不善法由因而生起，不是无因而生起。通过断除那因，那些恶不善法就不会存在。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.3 Sanimittavagga 有品 (AN 2.78-87)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.3 有因 (AN 2.80)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

80. “Sahetukā, bhikkhave, uppajjanti pāpakā akusalā dhammā, no ahetukā. Tasseva hetussa pahānā evaṃ te pāpakā akusalā dhammā na hontī”ti.

☸---------------------------------------------------------------------

三 比丘们！恶不善法由原因而生起，不是无原因而生起。通过断除那原因，那些恶不善法就不会存在。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.3 Sanimittavagga 有品 (AN 2.78-87)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.4 有行 (AN 2.81)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

81. “Sasaṅkhārā, bhikkhave, uppajjanti pāpakā akusalā dhammā, no asaṅkhārā. Tesaṃyeva saṅkhārānaṃ pahānā evaṃ te pāpakā akusalā dhammā na hontī”ti.

☸---------------------------------------------------------------------

四 比丘们！恶不善法由行（造作）而生起，不是无行（造作）而生起。通过断除那些行（造作），那些恶不善法就不会存在。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.3 Sanimittavagga 有品 (AN 2.78-87)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.5 有缘 (AN 2.82)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

82. “Sappaccayā, bhikkhave, uppajjanti pāpakā akusalā dhammā, no appaccayā. Tasseva paccayassa pahānā evaṃ te pāpakā akusalā dhammā na hontī”ti.

☸---------------------------------------------------------------------

五 比丘们！恶不善法由缘而生起，不是无缘而生起。通过断除那缘，那些恶不善法就不会存在。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.3 Sanimittavagga 有品 (AN 2.78-87)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.6 有色 (AN 2.83)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

83. “Sarūpā, bhikkhave, uppajjanti pāpakā akusalā dhammā, no arūpā. Tasseva rūpassa pahānā evaṃ te pāpakā akusalā dhammā na hontī”ti.

☸---------------------------------------------------------------------

六 比丘们！恶不善法由色（物质形态）而生起，不是无色（非物质形态）而生起。通过断除那色（物质形态），那些恶不善法就不会存在。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.3 Sanimittavagga 有品 (AN 2.78-87)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.7 有受 (AN 2.84)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

84. “Savedanā, bhikkhave, uppajjanti pāpakā akusalā dhammā, no avedanā. Tassāyeva vedanāya pahānā evaṃ te pāpakā akusalā dhammā na hontī”ti.

☸---------------------------------------------------------------------

七 诸比丘！伴随着感受，邪恶、不善的法才会生起，并非没有感受（就能生起）。正是通过断除那种感受，那些邪恶、不善的法才不存在。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.3 Sanimittavagga 有品 (AN 2.78-87)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.8 有想 (AN 2.85)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

85. “Sasaññā, bhikkhave, uppajjanti pāpakā akusalā dhammā, no asaññā. Tassāyeva saññāya pahānā evaṃ te pāpakā akusalā dhammā na hontī”ti.

☸---------------------------------------------------------------------

八 诸比丘！伴随着想，邪恶、不善的法才会生起，并非没有想（就能生起）。正是通过断除那种想，那些邪恶、不善的法才不存在。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.3 Sanimittavagga 有品 (AN 2.78-87)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.9 有识 (AN 2.86)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

86. “Saviññāṇā, bhikkhave, uppajjanti pāpakā akusalā dhammā, no aviññāṇā. Tasseva viññāṇassa pahānā evaṃ te pāpakā akusalā dhammā na hontī”ti.

☸---------------------------------------------------------------------

九 诸比丘！伴随着识，邪恶、不善的法才会生起，并非没有识（就能生起）。正是通过断除那种识，那些邪恶、不善的法才不存在。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.3 Sanimittavagga 有品 (AN 2.78-87)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.10 有为 (AN 2.87)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

87. “Saṅkhatārammaṇā, bhikkhave, uppajjanti pāpakā akusalā dhammā, no asaṅkhatārammaṇā. Tasseva saṅkhatassa pahānā evaṃ te pāpakā akusalā dhammā na hontī”ti.

Sanimittavaggo tatiyo.

☸---------------------------------------------------------------------

一〇 诸比丘！缘于有为法，邪恶、不善的法才会生起；并非缘于无为法（而生起）。正是通过断除那个有为法，那些邪恶、不善的法才不存在。

有品第三

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.4 Dhammavagga 法品 (AN 2.88-98)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.1 心解脱与慧解脱 (AN 2.88)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(9) 4. Dhammavaggo

88. “Dveme, bhikkhave, dhammā. Katame dve? Cetovimutti ca paññāvimutti ca. Ime kho, bhikkhave, dve dhammā”ti.

☸---------------------------------------------------------------------

第九 法品

一 诸比丘！有这两种法。

是哪两种法呢？

心解脱与慧解脱。

诸比丘！这就是那两种法。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.4 Dhammavagga 法品 (AN 2.88-98)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.2 策励与不散乱 (AN 2.89)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

89. “Dveme, bhikkhave, dhammā. Katame dve? Paggāho ca avikkhepo ca. Ime kho, bhikkhave, dve dhammā”ti.

☸---------------------------------------------------------------------

（关于以下各项都是同样的经文结构）

二 策励与不散乱

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.4 Dhammavagga 法品 (AN 2.88-98)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.3 名与色 (AN 2.90)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

90. “Dveme, bhikkhave, dhammā. Katame dve? Nāmañca rūpañca. Ime kho, bhikkhave, dve dhammā”ti.

☸---------------------------------------------------------------------

三 名与色

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.4.23 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.4 Dhammavagga 法品 (AN 2.88-98)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.4 Vijjācavimuttica 明与解脱 (AN 2.91)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

91. “Dveme, bhikkhave, dhammā. Katame dve?

诸比丘！有这两种法。是哪两种呢？

Vijjā ca vimutti ca. Ime kho, bhikkhave, dve dhammā”ti.

明与解脱。诸比丘！这就是那两种法。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.4 Dhammavagga 法品 (AN 2.88-98)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.5 有见与无见 (AN 2.92)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

92. “Dveme, bhikkhave, dhammā. Katame dve? Bhavadiṭṭhi ca vibhavadiṭṭhi ca. Ime kho, bhikkhave, dve dhammā”ti.

☸---------------------------------------------------------------------

五 有见与无有见

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.4 Dhammavagga 法品 (AN 2.88-98)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.6 无惭与无愧 (AN 2.93)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

93. “Dveme, bhikkhave, dhammā. Katame dve? Ahirikañca anottappañca. Ime kho, bhikkhave, dve dhammā”ti.

☸---------------------------------------------------------------------

六 无惭与无愧

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.4 Dhammavagga 法品 (AN 2.88-98)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.7 惭与愧 (AN 2.94)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

94. “Dveme, bhikkhave, dhammā. Katame dve? Hirī ca ottappañca. Ime kho, bhikkhave, dve dhammā”ti.

☸---------------------------------------------------------------------

七 惭与愧

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.4 Dhammavagga 法品 (AN 2.88-98)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.8 恶言与恶友 (AN 2.95)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

95. “Dveme, bhikkhave, dhammā. Katame dve? Dovacassatā ca pāpamittatā ca. Ime kho, bhikkhave, dve dhammā”ti.

☸---------------------------------------------------------------------

八 难受劝谏与恶友

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.4 Dhammavagga 法品 (AN 2.88-98)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.9 善言与善友 (AN 2.96)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

96. “Dveme, bhikkhave, dhammā. Katame dve? Sovacassatā ca kalyāṇamittatā ca. Ime kho, bhikkhave, dve dhammā”ti.

☸---------------------------------------------------------------------

九 易受劝谏与善友

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.4 Dhammavagga 法品 (AN 2.88-98)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.10 界善巧与作意善巧 (AN 2.97)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

97. “Dveme, bhikkhave, dhammā. Katame dve? Dhātukusalatā ca manasikārakusalatā ca. Ime kho, bhikkhave, dve dhammā”ti.

☸---------------------------------------------------------------------

一〇 界善巧与作意善巧

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.4 Dhammavagga 法品 (AN 2.88-98)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.11 犯善巧与出犯善巧 (AN 2.98)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

98. “Dveme, bhikkhave, dhammā. Katame dve? Āpattikusalatā ca āpattivuṭṭhānakusalatā ca. Ime kho, bhikkhave, dve dhammā”ti.

Dhammavaggo catuttho.

☸---------------------------------------------------------------------

一一 诸比丘！有这两种法。

是哪两种呢？

过患善巧与出离过患善巧。

诸比丘！这就是那两种法。

法品第四

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.5 Bālavagga 愚者品 (AN 2.99-118)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.1 昧于运与不运 (AN 2.99)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(10) 5. Bālavaggo

99. “Dveme, bhikkhave, bālā. Katame dve? Yo ca anāgataṃ bhāraṃ vahati, yo ca āgataṃ bhāraṃ na vahati. Ime kho, bhikkhave, dve bālā”ti.

☸---------------------------------------------------------------------

第十 愚者品

一 诸比丘！有这两种愚者。

是哪两种呢？

一种是承担还未到来的负担的人，另一种是（时机）已经到来了却不承担负担的人。

诸比丘！这就是那两种愚者。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.5 Bālavagga 愚者品 (AN 2.99-118)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.2 智于运与不运 (AN 2.100)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

100. “Dveme, bhikkhave, paṇḍitā. Katame dve? Yo ca anāgataṃ bhāraṃ na vahati, yo ca āgataṃ bhāraṃ vahati. Ime kho, bhikkhave, dve paṇḍitā”ti.

☸---------------------------------------------------------------------

二 诸比丘！有这两种智者。

是哪两种智者呢？

一种是时机未到时就不承担负担的人，另一种是时机到来时就承担负担的人。

诸比丘！这就是那两种智者。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.5 Bālavagga 愚者品 (AN 2.99-118)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.3 昧于许与不许 (AN 2.101)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

101. “Dveme, bhikkhave, bālā. Katame dve? Yo ca akappiye kappiyasaññī, yo ca kappiye akappiyasaññī. Ime kho, bhikkhave, dve bālā”ti.

☸---------------------------------------------------------------------

三 诸比丘！有这两种愚者。

是哪两种愚者呢？

一种是，把不被允许的，当作是被允许的人；另一种是，把被允许的，当作是不被允许的人。

诸比丘！这就是那两种愚者。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.5 Bālavagga 愚者品 (AN 2.99-118)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.4 智于许与不许 (AN 2.102)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

102. “Dveme, bhikkhave, paṇḍitā. Katame dve? Yo ca akappiye akappiyasaññī, yo ca kappiye kappiyasaññī. Ime kho, bhikkhave, dve paṇḍitā”ti.

☸---------------------------------------------------------------------

四 诸比丘！有这两种智者。

是哪两种智者呢？

一种是，把不被允许的，看作是不被允许的人；另一种是，把被允许的，看作是被允许的人。

诸比丘！这就是那两种智者。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.5 Bālavagga 愚者品 (AN 2.99-118)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.5 昧于犯与无犯 (AN 2.103)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

103. “Dveme, bhikkhave, bālā. Katame dve? Yo ca anāpattiyā āpattisaññī, yo ca āpattiyā anāpattisaññī. Ime kho, bhikkhave, dve bālā”ti.

☸---------------------------------------------------------------------

五 诸比丘！有这两种愚者。

是哪两种愚者呢？

一种是，把无过错认为是过错的人；另一种是，把过错认为是无过错的人。

诸比丘！这就是那两种愚者。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.5 Bālavagga 愚者品 (AN 2.99-118)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.6 智于犯与无犯 (AN 2.104)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

104. “Dveme, bhikkhave, paṇḍitā. Katame dve? Yo ca anāpattiyā anāpattisaññī, yo ca āpattiyā āpattisaññī. Ime kho, bhikkhave, dve paṇḍitā”ti.

☸---------------------------------------------------------------------

六 诸比丘！有这两种智者。

是哪两种智者呢？

一种是，把无过错看作是无过错的人；另一种是，把过错看作是过错的人。

诸比丘！这就是那两种智者。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.5 Bālavagga 愚者品 (AN 2.99-118)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.7 昧于法与非法 (AN 2.105)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

105. “Dveme, bhikkhave, bālā. Katame dve? Yo ca adhamme dhammasaññī, yo ca dhamme adhammasaññī. Ime kho, bhikkhave, dve bālā”ti.

☸---------------------------------------------------------------------

七 诸比丘！有这两种愚者。

是哪两种愚者呢？

一种是，把非法认为是如法的人；另一种是，把如法认为是非法的人。

诸比丘！这就是那两种愚者。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.5 Bālavagga 愚者品 (AN 2.99-118)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.8 智于法与非法 (AN 2.106)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

106. “Dveme, bhikkhave, paṇḍitā. Katame dve? Yo ca dhamme dhammasaññī, yo ca adhamme adhammasaññī. Ime kho, bhikkhave, dve paṇḍitā”ti.

☸---------------------------------------------------------------------

八 各位比丘！这些是两种智者。

是哪两种智者呢？

一种是，把非法看作非法的人；另一种是，把如法看作如法的人。

各位比丘！这些是两种智者。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.5 Bālavagga 愚者品 (AN 2.99-118)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.9 昧于律与非律 (AN 2.107)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

107. “Dveme, bhikkhave, bālā. Katame dve? Yo ca avinaye vinayasaññī, yo ca vinaye avinayasaññī. Ime kho, bhikkhave, dve bālā”ti.

☸---------------------------------------------------------------------

九 各位比丘！这些是两种愚者。

是哪两种愚者呢？

一种是，把非律看作如律的人；另一种是，把如律看作非律的人。

各位比丘！这些是两种愚者。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.5 Bālavagga 愚者品 (AN 2.99-118)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.10 智于律与非律 (AN 2.108)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

108. “Dveme, bhikkhave, paṇḍitā. Katame dve? Yo ca avinaye avinayasaññī, yo ca vinaye vinayasaññī. Ime kho, bhikkhave, dve paṇḍitā”ti.

☸---------------------------------------------------------------------

十 各位比丘！这些是两种智者。

是哪两种智者呢？

一种是，把非律看作非律的人；另一种是，把如律看作如律的人。

各位比丘！这些是两种智者。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.5 Bālavagga 愚者品 (AN 2.99-118)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.11 昧于悔与不悔者漏增 (AN 2.109)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

109. “Dvinnaṃ, bhikkhave, āsavā vaḍḍhanti. Katamesaṃ dvinnaṃ? Yo ca na kukkuccāyitabbaṃ kukkuccāyati, yo ca kukkuccāyitabbaṃ na kukkuccāyati. Imesaṃ kho, bhikkhave, dvinnaṃ āsavā vaḍḍhantī”ti.

☸---------------------------------------------------------------------

十一 各位比丘！有（这）两种人，他们的漏会增长。

是哪两种人呢？

一种是，对不该后悔的事感到后悔的人；另一种是，对该后悔的事不感到后悔的人。

各位比丘！这两种人的漏会增长。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.5 Bālavagga 愚者品 (AN 2.99-118)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.12 智于悔与不悔者不漏 (AN 2.110)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

110. “Dvinnaṃ, bhikkhave, āsavā na vaḍḍhanti. Katamesaṃ dvinnaṃ? Yo ca na kukkuccāyitabbaṃ na kukkuccāyati, yo ca kukkuccāyitabbaṃ kukkuccāyati. Imesaṃ kho, bhikkhave, dvinnaṃ āsavā na vaḍḍhantī”ti.

☸---------------------------------------------------------------------

十二 各位比丘！有（这）两种人，他们的漏不会增长。

是哪两种人呢？

一种是，对不该后悔的事不感到后悔的人；另一种是，对该后悔的事感到后悔的人。

各位比丘！这两种人的漏不会增长。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.5 Bālavagga 愚者品 (AN 2.99-118)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.13 昧于许与不许者漏增 (AN 2.111)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

111. “Dvinnaṃ, bhikkhave, āsavā vaḍḍhanti. Katamesaṃ dvinnaṃ? Yo ca akappiye kappiyasaññī, yo ca kappiye akappiyasaññī. Imesaṃ kho, bhikkhave, dvinnaṃ āsavā vaḍḍhantī”ti.

☸---------------------------------------------------------------------

十三 各位比丘！有（这）两种人，他们的漏会增长。

是哪两种人呢？

一种是，把不允许的看作是允许的人；另一种是，把允许的看作是不允许的人。

各位比丘！这两种人的漏会增长。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.5 Bālavagga 愚者品 (AN 2.99-118)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.14 智于许与不许者不漏 (AN 2.112)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

112. “Dvinnaṃ, bhikkhave, āsavā na vaḍḍhanti. Katamesaṃ dvinnaṃ? Yo ca akappiye akappiyasaññī, yo ca kappiye kappiyasaññī. Imesaṃ kho, bhikkhave, dvinnaṃ āsavā na vaḍḍhantī”ti.

☸---------------------------------------------------------------------

十四 各位比丘！有（这）两种人，他们的漏不会增长。

是哪两种人呢？

一种是，把不允许的看作是不允许的人；另一种是，把允许的看作是允许的人。

各位比丘！这两种人的漏不会增长。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.5 Bālavagga 愚者品 (AN 2.99-118)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.15 昧于罪与无罪者漏增 (AN 2.113)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

113. “Dvinnaṃ, bhikkhave, āsavā vaḍḍhanti. Katamesaṃ dvinnaṃ? Yo ca āpattiyā anāpattisaññī, yo ca anāpattiyā āpattisaññī. Imesaṃ kho, bhikkhave, dvinnaṃ āsavā vaḍḍhantī”ti.

☸---------------------------------------------------------------------

十五 各位比丘！有（这）两种人，他们的漏会增长。

是哪两种人呢？

一种是，把无过错看作有过错的人；另一种是，把有过错看作无过错的人。

各位比丘！这两种人的漏会增长。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.5 Bālavagga 愚者品 (AN 2.99-118)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.16 智于罪与无罪者不漏 (AN 2.114)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

114. “Dvinnaṃ, bhikkhave, āsavā na vaḍḍhanti. Katamesaṃ dvinnaṃ? Yo ca āpattiyā āpattisaññī, yo ca anāpattiyā anāpattisaññī. Imesaṃ kho, bhikkhave, dvinnaṃ āsavā na vaḍḍhantī”ti.

☸---------------------------------------------------------------------

十六 各位比丘！有（这）两种人，他们的漏不会增长。

是哪两种人呢？

一种是，把无过错看作无过错的人；另一种是，把有过错看作有过错的人。

各位比丘！这两种人的漏不会增长。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.5 Bālavagga 愚者品 (AN 2.99-118)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.17 昧于法与非法者漏增 (AN 2.115)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

115. “Dvinnaṃ, bhikkhave, āsavā vaḍḍhanti. Katamesaṃ dvinnaṃ? Yo ca adhamme dhammasaññī, yo ca dhamme adhammasaññī. Imesaṃ kho, bhikkhave, dvinnaṃ āsavā vaḍḍhantī”ti.

☸---------------------------------------------------------------------

十七 各位比丘！有（这）两种人，他们的漏会增长。

是哪两种人呢？

一种是，把非法看作如法的人；另一种是，把如法看作非法的人。

各位比丘！这两种人的漏会增长。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.5 Bālavagga 愚者品 (AN 2.99-118)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.18 智于法与非法者不漏 (AN 2.116)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

116. “Dvinnaṃ, bhikkhave, āsavā na vaḍḍhanti. Katamesaṃ dvinnaṃ? Yo ca dhamme dhammasaññī, yo ca adhamme adhammasaññī. Imesaṃ kho, bhikkhave, dvinnaṃ āsavā na vaḍḍhantī”ti.

☸---------------------------------------------------------------------

十八 各位比丘！有（这）两种人，他们的漏不会增长。

是哪两种人呢？

一种是，把非法看作非法的人；另一种是，把如法看作如法的人。

各位比丘！这两种人的漏不会增长。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.5 Bālavagga 愚者品 (AN 2.99-118)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.19 昧于律与非律者漏增 (AN 2.117)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

117. “Dvinnaṃ, bhikkhave, āsavā vaḍḍhanti. Katamesaṃ dvinnaṃ? Yo ca avinaye vinayasaññī, yo ca vinaye avinayasaññī. Imesaṃ kho, bhikkhave, dvinnaṃ āsavā vaḍḍhantī”ti.

☸---------------------------------------------------------------------

十九 各位比丘！有（这）两种人，他们的漏会增长。

是哪两种人呢？

一种是，把非律看作如律的人；另一种是，把如律看作非律的人。

各位比丘！这两种人的漏会增长。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 2.53-118)/2.5 Bālavagga 愚者品 (AN 2.99-118)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.20 智于律与非律者不漏 (AN 2.118)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

118. “Dvinnaṃ, bhikkhave, āsavā na vaḍḍhanti. Katamesaṃ dvinnaṃ? Yo ca avinaye avinayasaññī, yo ca vinaye vinayasaññī. Imesaṃ kho, bhikkhave, dvinnaṃ āsavā na vaḍḍhantī”ti.

Bālavaggo pañcamo.

Dutiyo paṇṇāsako samatto.

☸---------------------------------------------------------------------

二十 各位比丘！有（这）两种人，他们的漏不会增长。

是哪两种人呢？

一种是，把非律看作非律的人；另一种是，把如律看作如律的人。

各位比丘！这两种人的漏不会增长。

第二个五十经篇结束。

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 2.119-180)/3.1 Āsāduppajahavagga 希望品 (AN 2.119-130)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.1 利得与活命难断 (AN 2.119)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Tatiyapaṇṇāsakaṃ

(11) 1. Āsāduppajahavaggo

119. “Dvemā, bhikkhave, āsā duppajahā. Katamā dve? Lābhāsā ca jīvitāsā ca. Imā kho, bhikkhave, dve āsā duppajahā”ti.

☸---------------------------------------------------------------------

第十一 希望品

一 各位比丘！这两种希望是难以断除的。

是哪两种希望呢？

对利得的希望和对活命的希望。

各位比丘！这两种希望是难以断除的。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 2.119-180)/3.1 Āsāduppajahavagga 希望品 (AN 2.119-130)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.2 施恩与知恩难得 (AN 2.120)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

120. “Dveme, bhikkhave, puggalā dullabhā lokasmiṃ. Katame dve? Yo ca pubbakārī, yo ca kataññū katavedī. Ime kho, bhikkhave, dve puggalā dullabhā lokasmin”ti.

☸---------------------------------------------------------------------

二 各位比丘！这两种人在世间是稀有难得的。

是哪两种人呢？

一种是，先施与恩惠的人；另一种是，知恩图报的人。

各位比丘！这两种人在世间是稀有难得的。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 2.119-180)/3.1 Āsāduppajahavagga 希望品 (AN 2.119-130)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.3 令满足与得满足 (AN 2.121)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

121. “Dveme, bhikkhave, puggalā dullabhā lokasmiṃ. Katame dve? Titto ca tappetā ca. Ime kho, bhikkhave, dve puggalā dullabhā lokasmin”ti.

☸---------------------------------------------------------------------

三 各位比丘！这两种人在世间是稀有难得的。

是哪两种人呢？

使他人满足的人和自己感到满足的人。

各位比丘！这两种人在世间是稀有难得的。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 2.119-180)/3.1 Āsāduppajahavagga 希望品 (AN 2.119-130)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.4 积蓄与随舍 (AN 2.122)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

122. “Dveme, bhikkhave, puggalā duttappayā. Katame dve? Yo ca laddhaṃ laddhaṃ nikkhipati, yo ca laddhaṃ laddhaṃ vissajjeti. Ime kho, bhikkhave, dve puggalā duttappayā”ti.

☸---------------------------------------------------------------------

四 各位比丘！这两种人是难以满足的。

是哪两种人呢？

一种是，得到什么就积攒什么的人；另一种是，得到什么就舍弃（或花费）什么的人。

各位比丘！这两种人是难以满足的。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 2.119-180)/3.1 Āsāduppajahavagga 希望品 (AN 2.119-130)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.5 不积蓄与不随舍 (AN 2.123)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

123. “Dveme, bhikkhave, puggalā sutappayā. Katame dve? Yo ca laddhaṃ laddhaṃ na nikkhipati, yo ca laddhaṃ laddhaṃ na vissajjeti. Ime kho, bhikkhave, dve puggalā sutappayā”ti.

☸---------------------------------------------------------------------

五 各位比丘！这两种人是容易满足的。

是哪两种人呢？

一种是，得到什么也不积攒的人；另一种是，得到什么也不（随意）舍弃（或花费）的人。

各位比丘！这两种人是容易满足的。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 2.119-180)/3.1 Āsāduppajahavagga 希望品 (AN 2.119-130)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.6 净相与非理作意 (AN 2.124)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

124. “Dveme, bhikkhave, paccayā rāgassa uppādāya. Katame dve? Subhanimittañca ayoniso ca manasikāro. Ime kho, bhikkhave, dve paccayā rāgassa uppādāyā”ti.

☸---------------------------------------------------------------------

六 各位比丘！这是产生贪欲的两种原因。

是哪两种原因呢？

净相和不如理作意。

各位比丘！这是产生贪欲的两种原因。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 2.119-180)/3.1 Āsāduppajahavagga 希望品 (AN 2.119-130)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.7 恚相与非理作意 (AN 2.125)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

125. “Dveme, bhikkhave, paccayā dosassa uppādāya. Katame dve? Paṭighanimittañca ayoniso ca manasikāro. Ime kho, bhikkhave, dve paccayā dosassa uppādāyā”ti.

☸---------------------------------------------------------------------

七 各位比丘！这是产生瞋恚的两种原因。

是哪两种原因呢？

恚相和不如理作意。

各位比丘！这是产生瞋恚的两种原因。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 2.119-180)/3.1 Āsāduppajahavagga 希望品 (AN 2.119-130)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.8 他声与非理作意 (AN 2.126)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

126. “Dveme, bhikkhave, paccayā micchādiṭṭhiyā uppādāya. Katame dve? Parato ca ghoso ayoniso ca manasikāro. Ime kho, bhikkhave, dve paccayā micchādiṭṭhiyā uppādāyā”ti.

☸---------------------------------------------------------------------

八 各位比丘！这是产生邪见的两种原因。

是哪两种原因呢？

他人的言教（说法）和不如理作意。

各位比丘！这是产生邪见的两种原因。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 2.119-180)/3.1 Āsāduppajahavagga 希望品 (AN 2.119-130)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.9 他声与如理作意 (AN 2.127)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

127. “Dveme, bhikkhave, paccayā sammādiṭṭhiyā uppādāya. Katame dve? Parato ca ghoso, yoniso ca manasikāro. Ime kho, bhikkhave, dve paccayā sammādiṭṭhiyā uppādāyā”ti.

☸---------------------------------------------------------------------

九 各位比丘！这是产生正见的两种原因。

是哪两种原因呢？

他人的言教（说法）和如理作意。

各位比丘！这是产生正见的两种原因。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 2.119-180)/3.1 Āsāduppajahavagga 希望品 (AN 2.119-130)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.10 轻犯与重犯 (AN 2.128)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

128. “Dvemā, bhikkhave, āpattiyo. Katamā dve? Lahukā ca āpatti, garukā ca āpatti. Imā kho, bhikkhave, dve āpattiyo”ti.

☸---------------------------------------------------------------------

十 各位比丘！这是两种过错。

是哪两种过错呢？

轻的过错和重的过错。

各位比丘！这是两种过错。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 2.119-180)/3.1 Āsāduppajahavagga 希望品 (AN 2.119-130)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.11 粗重犯与非粗重 (AN 2.129)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

129. “Dvemā, bhikkhave, āpattiyo. Katamā dve? Duṭṭhullā ca āpatti, aduṭṭhullā ca āpatti. Imā kho, bhikkhave, dve āpattiyo”ti.

☸---------------------------------------------------------------------

十一 各位比丘！这是两种过错。

是哪两种过错呢？

粗重的过错和非粗重的过错。

各位比丘！这是两种过错。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 2.119-180)/3.1 Āsāduppajahavaggo 希望品 (AN 2.119-130)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.12 有余犯与无余犯 (AN 2.130)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

130. “Dvemā, bhikkhave, āpattiyo. Katamā dve? Sāvasesā ca āpatti, anavasesā ca āpatti. Imā kho, bhikkhave, dve āpattiyo”ti.

Āsāduppajahavaggo paṭhamo.

☸---------------------------------------------------------------------

一二 比丘们！有这两种犯。

是哪两种呢？

有余犯与无余犯。

比丘们！这就是那两种犯。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 2.119-180)/3.2 Āyācanavagga 希求品 (AN 2.131-141)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.1 舍利弗及目犍连 (AN 2.131)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(12) 2. Āyācanavaggo

131. “Saddho, bhikkhave, bhikkhu evaṃ sammā āyācamāno āyāceyya – ‘tādiso homi yādisā sāriputtamoggallānā’ti. Esā, bhikkhave, tulā etaṃ pamāṇaṃ mama sāvakānaṃ bhikkhūnaṃ yadidaṃ sāriputtamoggallānā”ti.

☸---------------------------------------------------------------------

第十二 希求品

一 比丘们！有信心的比丘在希求时，应当这样正确地希求：‘愿我能像舍利弗和目犍连那样！’

比丘们！对于我的比丘弟子们来说，舍利弗和目犍连就是标准、就是尺度。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 2.119-180)/3.2 Āyācanavagga 希求品 (AN 2.131-141)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.2 谶摩尼及莲华色 (AN 2.132)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

132. “Saddhā, bhikkhave, bhikkhunī evaṃ sammā āyācamānā āyāceyya – ‘tādisī homi yādisī khemā ca bhikkhunī uppalavaṇṇā cā’ti. Esā, bhikkhave, tulā etaṃ pamāṇaṃ mama sāvikānaṃ bhikkhunīnaṃ yadidaṃ khemā ca bhikkhunī uppalavaṇṇā cā”ti.

☸---------------------------------------------------------------------

二 比丘们！有信心的比丘尼在希求时，应当这样正确地希求：‘愿我能像谶摩比丘尼和莲华色比丘尼那样！’

比丘们！对于我的比丘尼女弟子们来说，谶摩比丘尼和莲华色比丘尼就是标准、就是尺度。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 2.119-180)/3.2 Āyācanavagga 希求品 (AN 2.131-141)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.3 居士 (AN 2.133)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

133. “Saddho, bhikkhave, upāsako evaṃ sammā āyācamāno āyāceyya – ‘tādiso homi yādiso citto ca gahapati hatthako ca āḷavako’ti. Esā, bhikkhave, tulā etaṃ pamāṇaṃ mama sāvakānaṃ upāsakānaṃ yadidaṃ citto ca gahapati hatthako ca āḷavako”ti.

☸---------------------------------------------------------------------

三 比丘们！有信心的优婆塞在希求时，应当这样正确地希求：‘愿我能像质多居士和呵哆阿罗婆那样！’

比丘们！对于我的优婆塞弟子们来说，质多居士和呵哆阿罗婆就是标准、就是尺度。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 2.119-180)/3.2 Āyācanavagga 希求品 (AN 2.131-141)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.4 优婆夷 (AN 2.134)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

134. “Saddhā, bhikkhave, upāsikā evaṃ sammā āyācamānā āyāceyya – ‘tādisī homi yādisī khujjuttarā ca upāsikā veḷukaṇḍakiyā [veḷukaṇḍakī (a. ni. 6.37; a. ni. 4.176 āgataṃ] ca nandamātā’ti. Esā, bhikkhave, tulā etaṃ pamāṇaṃ mama sāvikānaṃ upāsikānaṃ yadidaṃ khujjuttarā ca upāsikā veḷukaṇḍakiyā ca nandamātā”ti.

☸---------------------------------------------------------------------

四 比丘们！有信心的优婆夷在希求时，应当这样正确地希求：‘愿我能像久寿多罗优婆夷和耶鲁坎它奇难陀母那样！’

比丘们！对于我的优婆夷女弟子们来说，久寿多罗优婆夷和耶鲁坎它奇难陀母就是标准、就是尺度。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 2.119-180)/3.2 Āyācanavagga 希求品 (AN 2.131-141)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.5 称与毁 (AN 2.135)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

135. “Dvīhi, bhikkhave, dhammehi samannāgato bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati. Katamehi dvīhi? Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṃ bhāsati, ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṃ bhāsati. Imehi kho, bhikkhave, dvīhi dhammehi samannāgato bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavatīti.

“Dvīhi, bhikkhave, dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavati. Katamehi dvīhi? Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṃ bhāsati, anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṃ bhāsati. Imehi kho, bhikkhave, dvīhi dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavatī”ti.

☸---------------------------------------------------------------------

五 比丘们！具足两种法的愚人、不明理的不善之人，会毁伤、损害自己；他是有过错的，会被智者们谴责；而且会产生许多非福。

是哪两种法呢？

不经审察、不经详查就称赞应受谴责的人，不经审察、不经详查就谴责应受称赞的人。

比丘们！具足这两种法的愚人、不明理的不善之人，会毁伤、损害自己；他是有过错的，会被智者们谴责；而且会产生许多非福。

比丘们！具足两种法的智者、贤明的善人，会保护自己不受毁伤、不受损害；他是无过错的，不会被智者们谴责；而且会产生许多福德。

是哪两种法呢？

经过审察、经过详查后谴责应受谴责的人，经过审察、经过详查后称赞应受称赞的人。

比丘们！具足这两种法的智者、贤明的善人，会保护自己不受毁伤、不受损害；他是无过错的，不会被智者们谴责；而且会产生许多福德。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 2.119-180)/3.2 Āyācanavagga 希求品 (AN 2.131-141)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.6 不搜究与搜究 (AN 2.136)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

136. “Dvīhi, bhikkhave, dhammehi samannāgato bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati. Katamehi dvīhi? Ananuvicca apariyogāhetvā appasādanīye ṭhāne pasādaṃ upadaṃseti, ananuvicca apariyogāhetvā pasādanīye ṭhāne appasādaṃ upadaṃseti. Imehi kho, bhikkhave, dvīhi dhammehi samannāgato bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavatīti.

“Dvīhi, bhikkhave, dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavati. Katamehi dvīhi? Anuvicca pariyogāhetvā appasādanīye ṭhāne appasādaṃ upadaṃseti, anuvicca pariyogāhetvā pasādanīye ṭhāne pasādaṃ upadaṃseti. Imehi kho, bhikkhave, dvīhi dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavatī”ti.

☸---------------------------------------------------------------------

六 比丘们！具足两种法的愚人、不明理的不善之人，会毁伤、损害自己；他是有过错的，会被智者们谴责；而且会产生许多非福。

是哪两种法呢？

不经审察、不经详查，就在不应起信之处表示净信；不经审察、不经详查，就在应起信之处表示不净信。

比丘们！具足这两种法的愚人、不明理的不善之人，会毁伤、损害自己；他是有过错的，会被智者们谴责；而且会产生许多非福。

比丘们！具足两种法的智者、贤明的善人，会保护自己不受毁伤、不受损害；他是无过错的，不会被智者们谴责；而且会产生许多福德。

是哪两种法呢？

经过审察、经过详查后，在不应起信之处表示不净信；经过审察、经过详查后，在应起信之处表示净信。

比丘们！具足这两种法的智者、贤明的善人，会保护自己不受毁伤、不受损害；他是无过错的，不会被智者们谴责；而且会产生许多福德。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 2.119-180)/3.2 Āyācanavagga 希求品 (AN 2.131-141)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.7 母与父 (AN 2.137)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

137. “Dvīsu, bhikkhave, micchāpaṭipajjamāno bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati. Katamesu dvīsu? Mātari ca pitari ca. Imesu kho, bhikkhave, dvīsu micchāpaṭipajjamāno bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavatīti.

“Dvīsu, bhikkhave, sammāpaṭipajjamāno paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavati. Katamesu dvīsu? Mātari ca pitari ca. Imesu kho, bhikkhave, dvīsu sammāpaṭipajjamāno paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavatī”ti.

☸---------------------------------------------------------------------

七 比丘们！对两者行为邪恶的愚人、不明理的不善之人，会毁伤、损害自己；他是有过错的，会被智者们谴责；而且会产生许多非福。

是哪两者呢？

母亲和父亲。

比丘们！对这两者行为邪恶的愚人、不明理的不善之人，会毁伤、损害自己；他是有过错的，会被智者们谴责；而且会产生许多非福。

比丘们！对两者行为正直的智者、贤明的善人，会保护自己不受毁伤、不受损害；他是无过错的、不会被智者们谴责；而且会产生许多福德。

是哪两者呢？

母亲和父亲。

比丘们！对这两者行为正直的智者、贤明的善人，会保护自己不受毁伤、不受损害；他是无过错的，不会被智者们谴责；而且会产生许多福德。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 2.119-180)/3.2 Āyācanavagga 希求品 (AN 2.131-141)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.8 如来与弟子 (AN 2.138)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

138. “Dvīsu, bhikkhave, micchāpaṭipajjamāno bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati. Katamesu dvīsu? Tathāgate ca tathāgatasāvake ca. Imesu kho, bhikkhave, micchāpaṭipajjamāno bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavatīti.

“Dvīsu, bhikkhave, sammāpaṭipajjamāno paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavati. Katamesu dvīsu? Tathāgate ca tathāgatasāvake ca. Imesu kho, bhikkhave, dvīsu sammāpaṭipajjamāno paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavatī”ti.

☸---------------------------------------------------------------------

八 比丘们！对两者行为邪恶的愚人、不明理的不善之人，会毁伤、损害自己；他是有过错的，会被智者们谴责；而且会产生许多非福。

是哪两者呢？

如来与如来的弟子。

比丘们！对这两者行为邪恶的愚人、不明理的不善之人，会毁伤、损害自己；他是有过错的，会被智者们谴责；而且会产生许多非福。

比丘们！对两者行为正直的智者、贤明的善人，会保护自己不受毁伤、不受损害；他是无过错的，不会被智者们谴责；而且会产生许多福德。

是哪两者呢？

如来与如来的弟子。

比丘们！对这两者行为正直的智者、贤明的善人，会保护自己不受毁伤、不受损害；他是无过错的，不会被智者们谴责；而且会产生许多福德。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 2.119-180)/3.2 Āyācanavagga 希求品 (AN 2.131-141)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.9 清净与不执 (AN 2.139)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

139. “Dveme, bhikkhave, dhammā. Katame dve? Sacittavodānañca na ca kiñci loke upādiyati. Ime kho, bhikkhave, dve dhammā”ti.

☸---------------------------------------------------------------------

九 比丘们！有这两种法。

是哪两种呢？

自心清净，以及对世间任何事物皆不执取。

比丘们！这就是那两种法。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 2.119-180)/3.2 Āyācanavagga 希求品 (AN 2.131-141)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.10 忿与恨 (AN 2.140)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

140. “Dveme, bhikkhave, dhammā. Katame dve? Kodho ca upanāho ca. Ime kho, bhikkhave, dve dhammā”ti.

☸---------------------------------------------------------------------

十 比丘们！有这两种法。

是哪两种法呢？

愤怒与怨恨。

比丘们！这就是那两种法。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 2.119-180)/3.2 Āyācanavagga 希求品 (AN 2.131-141)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.11 忿调伏与恨调伏 (AN 2.141)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

141. “Dveme, bhikkhave, dhammā. Katame dve? Kodhavinayo ca upanāhavinayo ca. Ime kho, bhikkhave, dve dhammā”ti.

Āyācanavaggo dutiyo.

☸---------------------------------------------------------------------

一一 比丘们！有这两种法。

是哪两种法呢？

调伏愤怒与调伏怨恨。

比丘们！这就是那两种法。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 2.119-180)/3.3 Dānavagga 施品 (AN 2.142-151)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.1 财施与法施 (AN 2.142)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(13) 3. Dānavaggo

142. “Dvemāni, bhikkhave, dānāni. Katamāni dve? Āmisadānañca dhammadānañca. Imāni kho, bhikkhave, dve dānāni. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ dānānaṃ yadidaṃ dhammadānan”ti.

☸---------------------------------------------------------------------

第十三 施品

一 比丘们！有这两种布施。

是哪两种呢？

财物布施与佛法布施。比丘们！这就是那两种布施。比丘们！在这两种布施中，佛法布施最为殊胜。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 2.119-180)/3.3 Dānavagga 施品 (AN 2.142-151)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.2 财供养与法供养 (AN 2.143)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

143. “Dveme, bhikkhave, yāgā. Katame dve? Āmisayāgo ca dhammayāgo ca. Ime kho, bhikkhave, dve yāgā. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ yāgānaṃ yadidaṃ dhammayāgo”ti.

☸---------------------------------------------------------------------

二 比丘们！有这两种供养。

是哪两种呢？

财物供养与佛法供养。比丘们！这就是……乃至……佛法供养最为殊胜。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 2.119-180)/3.3 Dānavagga 施品 (AN 2.142-151)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.3 财舍与法舍 (AN 2.144)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

144. “Dveme, bhikkhave, cāgā. Katame dve? Āmisacāgo ca dhammacāgo ca. Ime kho, bhikkhave, dve cāgā. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ cāgānaṃ yadidaṃ dhammacāgo”ti.

☸---------------------------------------------------------------------

三 比丘们！有这两种施舍。

是哪两种施舍呢？

财物施舍与佛法施舍。比丘们！这就是……乃至……佛法施舍最为殊胜。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 2.119-180)/3.3 Dānavagga 施品 (AN 2.142-151)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.4 财遍舍与法遍舍 (AN 2.145)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

145. “Dveme, bhikkhave, pariccāgā. Katame dve? Āmisapariccāgo ca dhammapariccāgo ca. Ime kho, bhikkhave, dve pariccāgā. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ pariccāgānaṃ yadidaṃ dhammapariccāgo”ti.

☸---------------------------------------------------------------------

四 比丘们！有这两种遍舍。

是哪两种遍舍呢？

财物遍舍与佛法遍舍。比丘们！这就是……乃至……佛法遍舍最为殊胜。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 2.119-180)/3.3 Dānavagga 施品 (AN 2.142-151)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.5 财受用与法受用 (AN 2.146)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

146. “Dveme, bhikkhave, bhogā. Katame dve? Āmisabhogo ca dhammabhogo ca. Ime kho, bhikkhave, dve bhogā. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ bhogānaṃ yadidaṃ dhammabhogo”ti.

☸---------------------------------------------------------------------

五 比丘们！有这两种受用。

是哪两种受用呢？

财物受用与佛法受用。比丘们！这就是……乃至……佛法受用最为殊胜。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 2.119-180)/3.3 Dānavagga 施品 (AN 2.142-151)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.6 财共用与法共用 (AN 2.147)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

147. “Dveme, bhikkhave, sambhogā. Katame dve? Āmisasambhogo ca dhammasambhogo ca. Ime kho, bhikkhave, dve sambhogā. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ sambhogānaṃ yadidaṃ dhammasambhogo”ti.

☸---------------------------------------------------------------------

六 比丘们！有这两种共同受用。

是哪两种共同受用呢？

财物共同受用与佛法共同受用。比丘们！这就是……乃至……佛法共同受用最为殊胜。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 2.119-180)/3.3 Dānavagga 施品 (AN 2.142-151)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.7 财均分与法均分 (AN 2.148)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

148. “Dveme, bhikkhave, saṃvibhāgā. Katame dve? Āmisasaṃvibhāgo ca dhammasaṃvibhāgo ca. Ime kho, bhikkhave, dve saṃvibhāgā. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ saṃvibhāgānaṃ yadidaṃ dhammasaṃvibhāgo”ti.

☸---------------------------------------------------------------------

七 比丘们！有这两种分享。

是哪两种分享呢？

财物分享与佛法分享。比丘们！这就是……乃至……佛法分享最为殊胜。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 2.119-180)/3.3 Dānavagga 施品 (AN 2.142-151)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.8 财摄受与法摄受 (AN 2.149)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

149. “Dveme, bhikkhave, saṅgahā. Katame dve? Āmisasaṅgaho ca dhammasaṅgaho ca. Ime kho, bhikkhave, dve saṅgahā. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ saṅgahānaṃ yadidaṃ dhammasaṅgaho”ti.

☸---------------------------------------------------------------------

八 比丘们！有这两种摄受。

是哪两种摄受呢？

财物摄受与佛法摄受。比丘们！这就是……乃至……佛法摄受最为殊胜。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 2.119-180)/3.3 Dānavagga 施品 (AN 2.142-151)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.9 财资助与法资助 (AN 2.150)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

150. “Dveme, bhikkhave, anuggahā. Katame dve? Āmisānuggaho ca dhammānuggaho ca. Ime kho, bhikkhave, dve anuggahā. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ anuggahānaṃ yadidaṃ dhammānuggaho”ti.

☸---------------------------------------------------------------------

九 比丘们！有这两种资助。

是哪两种资助呢？

财物资助与佛法资助。比丘们！这就是……乃至……佛法资助最为殊胜。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 2.119-180)/3.3 Dānavagga 施品 (AN 2.142-151)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.10 财哀愍与法哀愍 (AN 2.151)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

151. “Dvemā, bhikkhave, anukampā. Katamā dve? Āmisānukampā ca dhammānukampā ca. Imā kho, bhikkhave, dve anukampā. Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ anukampānaṃ yadidaṃ dhammānukampā”ti.

Dānavaggo tatiyo.

☸---------------------------------------------------------------------

一〇 比丘们！有这两种哀悯。

是哪两种哀悯呢？

财物哀悯与佛法哀悯。比丘们！这就是……乃至……佛法哀悯最为殊胜。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 2.119-180)/3.4 Santhāravagga 覆护品 (AN 2.152-163)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.1 财覆护与法覆护 (AN 2.152)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(14) 4. Santhāravaggo

152. “Dveme, bhikkhave, santhārā [sandhārā (ka.)]. Katame dve? Āmisasanthāro ca dhammasanthāro ca. Ime kho, bhikkhave, dve santhārā. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ santhārānaṃ yadidaṃ dhammasanthāro”ti.

☸---------------------------------------------------------------------

第十四 覆护品

一 诸比丘！这些是两种覆护。

是哪两种覆护呢？

财覆护与法覆护。诸比丘！这些是……乃至……法覆护是最殊胜的。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 2.119-180)/3.4 Santhāravagga 覆护品 (AN 2.152-163)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.2 礼敬财与礼敬法 (AN 2.153)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

153. “Dveme, bhikkhave, paṭisanthārā [paṭisandhārā (ka.)]. Katame dve? Āmisapaṭisanthāro ca dhammapaṭisanthāro ca. Ime kho, bhikkhave, dve paṭisanthārā. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ paṭisanthārānaṃ yadidaṃ dhammapaṭisanthāro”ti.

☸---------------------------------------------------------------------

二 诸比丘！这些是两种礼敬。

是哪两种礼敬呢？

礼敬财与礼敬法。诸比丘！这些是……乃至……礼敬法是最殊胜的。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 2.119-180)/3.4 Santhāravagga 覆护品 (AN 2.152-163)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.3 寻财与寻法 (AN 2.154)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

154. “Dvemā, bhikkhave, esanā. Katamā dve? Āmisesanā ca dhammesanā ca. Imā kho, bhikkhave, dve esanā. Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ esanānaṃ yadidaṃ dhammesanā”ti.

☸---------------------------------------------------------------------

三 诸比丘！这些是两种寻。

是哪两种寻呢？

财寻与法寻。诸比丘！这些是……乃至……法寻是最殊胜的。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 2.119-180)/3.4 Santhāravagga 覆护品 (AN 2.152-163)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.4 寻求财与寻求法 (AN 2.155)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

155. “Dvemā, bhikkhave, pariyesanā. Katamā dve? Āmisapariyesanā ca dhammapariyesanā ca. Imā kho, bhikkhave, dve pariyesanā. Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ pariyesanānaṃ yadidaṃ dhammapariyesanā”ti.

☸---------------------------------------------------------------------

四 诸比丘！这些是两种寻求。

是哪两种寻求呢？

寻求财与寻求法。诸比丘！这些是……乃至……寻求法是最殊胜的。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 2.119-180)/3.4 Santhāravagga 覆护品 (AN 2.152-163)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.5 寻找财与寻找法 (AN 2.156)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

156. “Dvemā, bhikkhave, pariyeṭṭhiyo. Katamā dve? Āmisapariyeṭṭhi ca dhammapariyeṭṭhi ca. Imā kho, bhikkhave, dve pariyeṭṭhiyo. Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ pariyeṭṭhīnaṃ yadidaṃ dhammapariyeṭṭhī”ti.

☸---------------------------------------------------------------------

五 诸比丘！这些是两种寻找。

是哪两种寻找呢？

寻找财与寻找法。诸比丘！这些是……乃至……寻找法是最殊胜的。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 2.119-180)/3.4 Santhāravagga 覆护品 (AN 2.152-163)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.6 供养财与供养法 (AN 2.157)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

157. “Dvemā, bhikkhave, pūjā. Katamā dve? Āmisapūjā ca dhammapūjā ca. Imā kho bhikkhave, dve pūjā. Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ pūjānaṃ yadidaṃ dhammapūjā”ti.

☸---------------------------------------------------------------------

六 诸比丘！这些是两种供养。

是哪两种供养呢？

财供养与法供养。诸比丘！这些是……乃至……法供养是最殊胜的。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 2.119-180)/3.4 Santhāravagga 覆护品 (AN 2.152-163)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.7 款待财与款待法 (AN 2.158)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

158. “Dvemāni, bhikkhave, ātitheyyāni. Katamāni dve? Āmisātitheyyañca dhammātitheyyañca. Imāni kho, bhikkhave, dve ātitheyyāni. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ ātitheyyānaṃ yadidaṃ dhammātitheyyan”ti.

☸---------------------------------------------------------------------

七 诸比丘！这些是两种款待。

是哪两种款待呢？

财款待与法款待。诸比丘！这些是……乃至……法款待是最殊胜的。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 2.119-180)/3.4 Santhāravagga 覆护品 (AN 2.152-163)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.8 财神通与法神通 (AN 2.159)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

159. “Dvemā, bhikkhave, iddhiyo. Katamā dve? Āmisiddhi ca dhammiddhi ca. Imā kho, bhikkhave, dve iddhiyo. Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ iddhīnaṃ yadidaṃ dhammiddhī”ti.

☸---------------------------------------------------------------------

八 诸比丘！这些是两种神通。

是哪两种神通呢？

财神通与法神通。诸比丘！这些是……乃至……法神通是最殊胜的。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 2.119-180)/3.4 Santhāravagga 覆护品 (AN 2.152-163)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.9 增长财与增长法 (AN 2.160)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

160. “Dvemā, bhikkhave, vuddhiyo. Katamā dve? Āmisavuddhi ca dhammavuddhi ca. Imā kho, bhikkhave, dve vuddhiyo. Etadaggaṃ, bhikkhave, imāsaṃ dvinnaṃ vuddhīnaṃ yadidaṃ dhammavuddhī”ti.

☸---------------------------------------------------------------------

九 诸比丘！这些是两种增长。

是哪两种增长呢？

增长财与增长法。诸比丘！这些是……乃至……增长法是最殊胜的。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 2.119-180)/3.4 Santhāravagga 覆护品 (AN 2.152-163)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.10 财宝与法宝 (AN 2.161)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

161. “Dvemāni, bhikkhave, ratanāni. Katamāni dve? Āmisaratanañca dhammaratanañca. Imāni kho, bhikkhave, dve ratanāni. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ ratanānaṃ yadidaṃ dhammaratanan”ti.

☸---------------------------------------------------------------------

一〇 诸比丘！这些是两种宝。

是哪两种宝呢？

财宝与法宝。诸比丘！这些是……乃至……法宝是最殊胜的。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 2.119-180)/3.4 Santhāravagga 覆护品 (AN 2.152-163)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.11 积蓄财与积蓄法 (AN 2.162)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

162. “Dveme, bhikkhave, sannicayā. Katame dve? Āmisasannicayo ca dhammasannicayo ca. Ime kho, bhikkhave, dve sannicayā. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ sannicayānaṃ yadidaṃ dhammasannicayo”ti.

☸---------------------------------------------------------------------

一一 诸比丘！这些是两种积蓄。

是哪两种积蓄呢？

积蓄财与积蓄法。诸比丘！这些是……乃至……积蓄法是最殊胜的。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 2.119-180)/3.4 Santhāravagga 覆护品 (AN 2.152-163)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.12 财丰富与法丰富 (AN 2.163)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

163. “Dvemāni, bhikkhave, vepullāni. Katamāni dve? Āmisavepullañca dhammavepullañca. Imāni kho, bhikkhave, dve vepullāni. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ vepullānaṃ yadidaṃ dhammavepullan”ti.

Santhāravaggo catuttho.

☸---------------------------------------------------------------------

一二 诸比丘！这些是两种丰富。

是哪两种丰富呢？

财丰富与法丰富。诸比丘！这些是……乃至……法丰富是最殊胜的。

覆护品第四。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 2.119-180)/3.5 Samāpattivagga 入定品 (AN 2.164-180)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.1 入定与出定善巧 (AN 2.164)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(15) 5. Samāpattivaggo

164. “Dveme, bhikkhave, dhammā. Katame dve? Samāpattikusalatā ca samāpattivuṭṭhānakusalatā ca. Ime kho, bhikkhave, dve dhammā”ti.

☸---------------------------------------------------------------------

第十五 入定品

一 诸比丘！这些是两种法。

是哪两种法呢？

入定善巧与出定善巧。诸比丘！这些是两种法。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 2.119-180)/3.5 Samāpattivagga 入定品 (AN 2.164-180)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.2 质直与柔和 (AN 2.165)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

165. “Dveme, bhikkhave, dhammā. Katame dve? Ajjavañca maddavañca. Ime kho, bhikkhave, dve dhammā”.

☸---------------------------------------------------------------------

［以下至第十七，就其次各项，反复于同经］

二 质直与柔和

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 2.119-180)/3.5 Samāpattivagga 入定品 (AN 2.164-180)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.3 堪忍与可乐 (AN 2.166)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

166. “Dveme, bhikkhave, dhammā. Katame dve? Khanti ca soraccañca. Ime kho, bhikkhave, dve dhammā”.

☸---------------------------------------------------------------------

三 堪忍与可乐

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 2.119-180)/3.5 Samāpattivagga 入定品 (AN 2.164-180)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.4 和顺与供养 (AN 2.167)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

167. “Dveme, bhikkhave, dhammā. Katame dve? Sākhalyañca paṭisanthāro ca. Ime kho, bhikkhave, dve dhammā”.

☸---------------------------------------------------------------------

四 和顺与供养

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 2.119-180)/3.5 Samāpattivagga 入定品 (AN 2.164-180)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.5 不害与清净 (AN 2.168)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

168. ‘Dveme, bhikkhave, dhammā. Katame dve? Avihiṃsā ca soceyyañca. Ime kho, bhikkhave, dve dhammā”.

☸---------------------------------------------------------------------

五 不害与清净

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 2.119-180)/3.5 Samāpattivagga 入定品 (AN 2.164-180)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.6 不护根门与食不知量 (AN 2.169)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

169. “Dveme, bhikkhave, dhammā. Katame dve? Indriyesu aguttadvāratā ca bhojane amattaññutā ca. Ime kho, bhikkhave, dve dhammā”.

☸---------------------------------------------------------------------

六 不护根门与食不知量

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 2.119-180)/3.5 Samāpattivagga 入定品 (AN 2.164-180)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.7 能护根门与于食知量 (AN 2.170)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

170. “Dveme, bhikkhave, dhammā. Katame dve? Indriyesu guttadvāratā ca bhojane mattaññutā ca. Ime kho, bhikkhave, dve dhammā”.

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七 能护根门与于食知量

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 2.119-180)/3.5 Samāpattivagga 入定品 (AN 2.164-180)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.8 思择力与修习力 (AN 2.171)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

171. “Dveme, bhikkhave, dhammā. Katame dve? Paṭisaṅkhānabalañca bhāvanābalañca. Ime kho, bhikkhave, dve dhammā”.

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八 思择力与修习力

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 2.119-180)/3.5 Samāpattivagga 入定品 (AN 2.164-180)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.9 念力与定力 (AN 2.172)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

172. “Dveme, bhikkhave, dhammā. Katame dve? Satibalañca samādhibalañca. Ime kho, bhikkhave, dve dhammā”.

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九 念力与定力

☸.....................................................................

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 2.119-180)/3.5 Samāpattivagga 入定品 (AN 2.164-180)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.10 奢摩他与毗婆舍那 (AN 2.173)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

173. “Dveme, bhikkhave, dhammā. Katame dve? Samatho ca vipassanā ca. Ime kho, bhikkhave, dve dhammā”.

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一〇 奢摩他与毗婆舍那

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 2.119-180)/3.5 Samāpattivagga 入定品 (AN 2.164-180)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.11 破戒与破见 (AN 2.174)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

174. “Dveme, bhikkhave, dhammā. Katame dve? Sīlavipatti ca diṭṭhivipatti ca. Ime kho, bhikkhave, dve dhammā”.

☸---------------------------------------------------------------------

一一 破戒与破见

☸.....................................................................

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 2.119-180)/3.5 Samāpattivagga 入定品 (AN 2.164-180)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.12 具戒与具见 (AN 2.175)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

175. “Dveme, bhikkhave, dhammā. Katame dve? Sīlasampadā ca diṭṭhisampadā ca. Ime kho, bhikkhave, dve dhammā”.

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一二 具戒与具见

☸.....................................................................

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 2.119-180)/3.5 Samāpattivagga 入定品 (AN 2.164-180)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.13 净戒与净见 (AN 2.176)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

176. “Dveme, bhikkhave, dhammā. Katame dve? Sīlavisuddhi ca diṭṭhivisuddhi ca. Ime kho, bhikkhave, dve dhammā”.

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一三 净戒与净见

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 2.119-180)/3.5 Samāpattivagga 入定品 (AN 2.164-180)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.14 见清净与如见精勤 (AN 2.177)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

177. “Dveme, bhikkhave, dhammā. Katame dve? Diṭṭhivisuddhi ca yathādiṭṭhissa ca padhānaṃ. Ime kho, bhikkhave, dve dhammā”.

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一四 见清净与如见精勤

☸.....................................................................

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 2.119-180)/3.5 Samāpattivagga 入定品 (AN 2.164-180)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.15 善法不厌与精勤不止 (AN 2.178)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

178. “Dveme, bhikkhave, dhammā. Katame dve? Asantuṭṭhitā ca kusalesu dhammesu, appaṭivānitā ca padhānasmiṃ. Ime kho, bhikkhave, dve dhammā”.

☸---------------------------------------------------------------------

一五 于善法不满足与于精勤不停止

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 2.119-180)/3.5 Samāpattivagga 入定品 (AN 2.164-180)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.16 失念与不正知 (AN 2.179)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

179. “Dveme, bhikkhave, dhammā. Katame dve? Muṭṭhassaccañca asampajaññañca. Ime kho, bhikkhave, dve dhammā”.

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一六 失念与不正知

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 2.119-180)/3.5 Samāpattivagga 入定品 (AN 2.164-180)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.17 念与正知 (AN 2.180)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

180. “Dveme, bhikkhave, dhammā. Katame dve? Sati ca sampajaññañca. Ime kho, bhikkhave, dve dhammā”ti.

Samāpattivaggo pañcamo.

Tatiyo paṇṇāsako samatto.

☸---------------------------------------------------------------------

一七 念与正知

第三五十经篇结束

☸.....................................................................

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/4. Peyyāla 中略篇 (AN 2.181-246)/4.1 Kodhapeyyāla 忿品 (AN 2.181-190)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.1 愤怒与怨恨 (AN 2.181)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

1. Kodhapeyyālaṃ

181. “Dveme, bhikkhave, dhammā. Katame dve? Kodho ca upanāho ca…pe… makkho ca paḷāso [palāso (ka.)] ca… issā ca macchariyañca… māyā ca sāṭheyyañca… ahirikañca anottappañca. Ime kho, bhikkhave, dve dhammā”.

☸---------------------------------------------------------------------

第一 忿品

一 诸比丘！这是两种法，

哪两种？

愤怒与怨恨；

二 诸比丘！这是两种法，

哪两种？

伪善藏恶与恶意恼害；

三 诸比丘！这是两种法，

哪两种？

嫉妒与悭吝；

四 诸比丘！这是两种法，

哪两种？

欺骗与谄媚；

五 诸比丘！这是两种法，

哪两种？

无惭与无愧；

六 诸比丘！这是两种法。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/4. Peyyāla 中略篇 (AN 2.181-246)/4.1 Kodhapeyyāla 忿品 (AN 2.181-190)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.2 无愤怒与无怨恨 (AN 2.182)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

182. “Dveme, bhikkhave, dhammā. Katame dve? Akkodho ca anupanāho ca… amakkho ca apaḷāso ca… anissā ca amacchariyañca… amāyā ca asāṭheyyañca… hirī ca ottappañca. Ime kho, bhikkhave, dve dhammā”.

☸---------------------------------------------------------------------

一 诸比丘！这是两种法，

哪两种？

无愤怒与无怨恨；

二 诸比丘！这是两种法，

哪两种？

无伪善藏恶与无恶意恼害；

三 诸比丘！这是两种法，

哪两种？

无嫉妒与无悭吝；

四 诸比丘！这是两种法，

哪两种？

无欺骗与无谄媚；

五 诸比丘！这是两种法，

哪两种？

有惭与有愧；

六 诸比丘！这是两种法。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/4. Peyyāla 中略篇 (AN 2.181-246)/4.1 Kodhapeyyāla 忿品 (AN 2.181-190)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.3 住在苦中 (AN 2.183)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

183. “Dvīhi, bhikkhave, dhammehi samannāgato dukkhaṃ viharati. Katamehi dvīhi? Kodhena ca upanāhena ca… makkhena ca paḷāsena ca… issāya ca macchariyena ca… māyāya ca sāṭheyyena ca… ahirikena ca anottappena ca. Imehi kho, bhikkhave, dvīhi dhammehi samannāgato dukkhaṃ viharati”.

☸---------------------------------------------------------------------

一 诸比丘！具备这两种法的人，就住在苦中，

哪两种？

愤怒与怨恨；

二 诸比丘！具备这两种法的人，就住在苦中，

哪两种？

伪善藏恶与恶意恼害；

三 诸比丘！具备这两种法的人，就住在苦中，

哪两种？

嫉妒与悭吝；

四 诸比丘！具备这两种法的人，就住在苦中，

哪两种？

欺骗与谄媚；

五 诸比丘！具备这两种法的人，就住在苦中，

哪两种？

无惭与无愧；

六 诸比丘！具备这两种法的人，就住在苦中。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/4. Peyyāla 中略篇 (AN 2.181-246)/4.1 Kodhapeyyāla 忿品 (AN 2.181-190)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.4 住在乐中 (AN 2.184)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

184. “Dvīhi, bhikkhave, dhammehi samannāgato sukhaṃ viharati. Katamehi dvīhi? Akkodhena ca anupanāhena ca… amakkhena ca apaḷāsena ca… anissāya ca amacchariyena ca… amāyāya ca asāṭheyyena ca … hiriyā ca ottappena ca. Imehi kho, bhikkhave, dvīhi dhammehi samannāgato sukhaṃ viharati”.

☸---------------------------------------------------------------------

一 诸比丘！具备这两种法的人，就住在乐中，

哪两种？

无愤怒与无怨恨；

二 诸比丘！具备这两种法的人，就住在乐中，

哪两种？

无伪善藏恶与无恶意恼害；

三 诸比丘！具备这两种法的人，就住在乐中，

哪两种？

无嫉妒与无悭吝；

四 诸比丘！具备这两种法的人，就住在乐中，

哪两种？

无欺骗与无谄媚；

五 诸比丘！具备这两种法的人，就住在乐中，

哪两种？

有惭与有愧；

六 诸比丘！具备这两种法的人，就住在乐中。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/4. Peyyāla 中略篇 (AN 2.181-246)/4.1 Kodhapeyyāla 忿品 (AN 2.181-190)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.5 导致退失 (AN 2.185)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

185. “Dveme, bhikkhave, dhammā sekhassa bhikkhuno parihānāya saṃvattanti. Katame dve? Kodho ca upanāho ca… makkho ca paḷāso ca… issā ca macchariyañca… māyā ca sāṭheyyañca… ahirikañca anottappañca. Ime kho, bhikkhave, dve dhammā sekhassa bhikkhuno parihānāya saṃvattanti”.

☸---------------------------------------------------------------------

一 诸比丘！有两种法，会导致有学比丘退失，

哪两种？

愤怒与怨恨；

二 诸比丘！有两种法，会导致有学比丘退失，

哪两种？

伪善藏恶与恶意恼害；

三 诸比丘！有两种法，会导致有学比丘退失，

哪两种？

嫉妒与悭吝；

四 诸比丘！有两种法，会导致有学比丘退失，

哪两种？

欺骗与谄媚；

五 诸比丘！有两种法，会导致有学比丘退失，

哪两种？

无惭与无愧；

六 诸比丘！有这两种法，会导致有学比丘退失。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/4. Peyyāla 中略篇 (AN 2.181-246)/4.1 Kodhapeyyāla 忿品 (AN 2.181-190)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.6 不令退失 (AN 2.186)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

186. “Dveme, bhikkhave, dhammā sekhassa bhikkhuno aparihānāya saṃvattanti. Katame dve? Akkodho ca anupanāho ca… amakkho ca apaḷāso ca… anissā ca amacchariyañca… amāyā ca asāṭheyyañca… hirī ca ottappañca. Ime kho, bhikkhave, dve dhammā sekhassa bhikkhuno aparihānāya saṃvattanti”.

☸---------------------------------------------------------------------

一 诸比丘！有两种法，将不导致有学比丘退失，

哪两种？

无愤怒与无怨恨；

二 诸比丘！有两种法，将不导致有学比丘退失，

哪两种？

无伪善藏恶与无恶意恼害；

三 诸比丘！有两种法，将不导致有学比丘退失，

哪两种？

无嫉妒与无悭吝；

四 诸比丘！有两种法，将不导致有学比丘退失，

哪两种？

无欺骗与无谄媚；

五 诸比丘！有两种法，将不导致有学比丘退失，

哪两种？

有惭与有愧；

六 诸比丘！有这两种法，将不导致有学比丘退失。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/4. Peyyāla 中略篇 (AN 2.181-246)/4.1 Kodhapeyyāla 忿品 (AN 2.181-190)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.7 堕于地狱 (AN 2.187)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

187. “Dvīhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye. Katamehi dvīhi? Kodhena ca upanāhena ca… makkhena ca paḷāsena ca… issāya ca macchariyena ca… māyāya ca sāṭheyyena ca… ahirikena ca anottappena ca. Imehi kho, bhikkhave, dvīhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye”.

☸---------------------------------------------------------------------

一 比丘们！如果具有两种法，就会像被抓去抛投一样堕入地狱，

是哪两种呢？

愤怒与怨恨；

二 比丘们！如果具有两种法，就会像被抓去抛投一样堕入地狱，

是哪两种呢？

伪善藏恶与恶意恼害；

三 比丘们！如果具有两种法，就会像被抓去抛投一样堕入地狱，

是哪两种呢？

嫉妒与悭吝；

四 比丘们！如果具有两种法，就会像被抓去抛投一样堕入地狱，

是哪两种呢？

欺骗与谄媚；

五 比丘们！如果具有两种法，就会像被抓去抛投一样堕入地狱，

是哪两种呢？

无惭与无愧；

六 比丘们！如果具有这些两种法，就会像被抓去抛投一样堕入地狱。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/4. Peyyāla 中略篇 (AN 2.181-246)/4.1 Kodhapeyyāla 忿品 (AN 2.181-190)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.8 生于天界 (AN 2.188)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

188. “Dvīhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge. Katamehi dvīhi? Akkodhena ca anupanāhena ca… amakkhena ca apaḷāsena ca… anissāya ca amacchariyena ca… amāyāya ca asāṭheyyena ca… hiriyā ca ottappena ca. Imehi kho, bhikkhave, dvīhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge”.

☸---------------------------------------------------------------------

一 比丘们！如果具有两种法，就会像被抓去抛投一样生于天界，

是哪两种呢？

无愤怒与无怨恨；

二 比丘们！如果具有两种法，就会像被抓去抛投一样生于天界，

是哪两种呢？

无伪善藏恶与无恶意恼害；

三 比丘们！如果具有两种法，就会像被抓去抛投一样生于天界，

是哪两种呢？

无嫉妒与无悭吝；

四 比丘们！如果具有两种法，就会像被抓去抛投一样生于天界，

是哪两种呢？

无欺骗与无谄媚；

五 比丘们！如果具有两种法，就会像被抓去抛投一样生于天界，

是哪两种呢？

有惭与有愧；

六 比丘们！如果具有这些两种法，就会像被抓去抛投一样生于天界。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/4. Peyyāla 中略篇 (AN 2.181-246)/4.1 Kodhapeyyāla 忿品 (AN 2.181-190)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.9 生于恶趣 (AN 2.189)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

189. “Dvīhi, bhikkhave, dhammehi samannāgato idhekacco kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Katamehi dvīhi? Kodhena ca upanāhena ca… makkhena ca paḷāsena ca… issāya ca macchariyena ca… māyāya ca sāṭheyyena ca… ahirikena ca anottappena ca. Imehi kho, bhikkhave, dvīhi dhammehi samannāgato idhekacco kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati”.

☸---------------------------------------------------------------------

一 比丘们！在此世间，如果有些众生具有两种法，身体败坏、死亡之后，会生到苦界、恶趣、险难处、地狱，

是哪两种呢？

愤怒与怨恨；

二 比丘们！在此世间，如果有些众生具有两种法，身体败坏、死亡之后，会生到苦界、恶趣、险难处、地狱，

是哪两种呢？

伪善藏恶与恶意恼害；

三 比丘们！在此世间，如果有些众生具有两种法，身体败坏、死亡之后，会生到苦界、恶趣、险难处、地狱，

是哪两种呢？

嫉妒与悭吝；

四 比丘们！在此世间，如果有些众生具有两种法，身体败坏、死亡之后，会生到苦界、恶趣、险难处、地狱，

是哪两种呢？

欺骗与谄媚；

五 比丘们！在此世间，如果有些众生具有两种法，身体败坏、死亡之后，会生到苦界、恶趣、险难处、地狱，

是哪两种呢？

无惭与无愧；

六 比丘们！在此世间，如果有些众生具有这些两种法，身体败坏、死亡之后，会生到苦界、恶趣、险难处、地狱。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/4. Peyyāla 中略篇 (AN 2.181-246)/4.1 Kodhapeyyāla 忿品 (AN 2.181-190)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.10 生于善趣 (AN 2.190)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

190. “Dvīhi, bhikkhave, dhammehi samannāgato idhekacco kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Katamehi dvīhi? Akkodhena ca anupanāhena ca… amakkhena ca apaḷāsena ca… anissāya ca amacchariyena ca… amāyāya ca asāṭheyyena ca… hiriyā ca ottappena ca. Imehi kho, bhikkhave, dvīhi dhammehi samannāgato idhekacco kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati”.

Kodhapeyyālaṃ niṭṭhitaṃ.

☸---------------------------------------------------------------------

一 比丘们！在此世间，如果有些众生具有两种法，身体败坏、死亡之后，会生到善趣、天界，

是哪两种呢？

无愤怒与无怨恨；

二 比丘们！在此世间，如果有些众生具有两种法，身体败坏、死亡之后，会生到善趣、天界，

是哪两种呢？

无伪善藏恶与无恶意恼害；

三 比丘们！在此世间，如果有些众生具有两种法，身体败坏、死亡之后，会生到善趣、天界，

是哪两种呢？

无嫉妒与无悭吝；

四 比丘们！在此世间，如果有些众生具有两种法，身体败坏、死亡之后，会生到善趣、天界，

是哪两种呢？

无欺骗与无谄媚；

五 比丘们！在此世间，如果有些众生具有两种法，身体败坏、死亡之后，会生到善趣、天界，

是哪两种呢？

有惭与有愧；

六 比丘们！在此世间，如果有些众生具有这些两种法，身体败坏、死亡之后，会生到善趣、天界。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/4. Peyyāla 中略篇 (AN 2.181-246)/4.2 Akusalapeyyāla 不善品 (AN 2.191-200)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.1--10 不善至无恼害等十经 (AN 2.191-200)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Akusalapeyyālaṃ

191-200. “Dveme, bhikkhave, dhammā akusalā… dveme, bhikkhave, dhammā kusalā… dveme, bhikkhave, dhammā sāvajjā… dveme, bhikkhave, dhammā anavajjā… dveme, bhikkhave, dhammā dukkhudrayā… dveme, bhikkhave, dhammā sukhudrayā… dveme, bhikkhave, dhammā dukkhavipākā… dveme, bhikkhave, dhammā sukhavipākā… dveme, bhikkhave, dhammā sabyābajjhā… dveme, bhikkhave, dhammā abyābajjhā. Katame dve? Akkodho ca anupanāho ca… amakkho ca apaḷāso ca… anissā ca amacchariyañca… amāyā ca asāṭheyyañca… hirī ca ottappañca. Ime kho, bhikkhave, dve dhammā abyābajjhā”ti.

Akusalapeyyālaṃ niṭṭhitaṃ.

☸---------------------------------------------------------------------

第二 不善品

［一］是不善

一 比丘们！这些两种法是不善的，

是哪两种呢？

愤怒与怨恨；

二 比丘们！这些两种法是不善的，

是哪两种呢？

伪善藏恶与恶意恼害；

三 比丘们！这些两种法是不善的，

是哪两种呢？

嫉妒与悭吝；

四 比丘们！这些两种法是不善的，

是哪两种呢？

欺骗与谄媚；

五 比丘们！这些两种法是不善的，

是哪两种呢？

无惭与无愧；

六 比丘们！这些两种法是不善的。

［二 ］是善

一 比丘们！这些两种法是善的，

是哪两种呢？

无愤怒与无怨恨；

二 比丘们！这些两种法是善的，

是哪两种呢？

无伪善藏恶与无恶意恼害；

三 比丘们！这些两种法是善的，

是哪两种呢？

无嫉妒与无悭吝；

四 比丘们！这些两种法是善的，

是哪两种呢？

无欺骗与无谄媚；

五 比丘们！这些两种法是善的，

是哪两种呢？

有惭与有愧；

六 比丘们！这些两种法是善的。

［三］是有罪

一 比丘们！这些两种法是有罪的，

是哪两种呢？

愤怒与怨恨；

二 比丘们！这些两种法是有罪的，

是哪两种呢？

伪善藏恶与恶意恼害；

三 比丘们！这些两种法是有罪的，

是哪两种呢？

嫉妒与悭吝；

四 比丘们！这些两种法是有罪的，

是哪两种呢？

欺骗与谄媚；

五 比丘们！这些两种法是有罪的，

是哪两种呢？

无惭与无愧；

六 比丘们！这些两种法是有罪的。

［四］是无罪

一 比丘们！这些两种法是无罪的，

是哪两种呢？

无愤怒与无怨恨；

二 比丘们！这些两种法是无罪的，

是哪两种呢？

无伪善藏恶与无恶意恼害；

三 比丘们！这些两种法是无罪的，

是哪两种呢？

无嫉妒与无悭吝；

四 比丘们！这些两种法是无罪的，

是哪两种呢？

无欺骗与无谄媚；

五 比丘们！这些两种法是无罪的，

是哪两种呢？

有惭与有愧；

六 比丘们！这些两种法是无罪的。

［五］是增长痛苦

一 比丘们！这些两种法是增长痛苦的，

是哪两种呢？

愤怒与怨恨；

二 比丘们！这些两种法是增长痛苦的，

是哪两种呢？

伪善藏恶与恶意恼害；

三 比丘们！这些两种法是增长痛苦的，

是哪两种呢？

嫉妒与悭吝；

四 比丘们！这些两种法是增长痛苦的，

是哪两种呢？

欺骗与谄媚；

五 比丘们！这些两种法是增长痛苦的，

是哪两种呢？

无惭与无愧；

六 比丘们！这些两种法是增长痛苦的。

［六］是增长快乐

一 比丘们！这些两种法是增长快乐的，

是哪两种呢？

无愤怒与无怨恨；

二 比丘们！这些两种法是增长快乐的，

是哪两种呢？

无伪善藏恶与无恶意恼害；

三 比丘们！这些两种法是增长快乐的，

是哪两种呢？

无嫉妒与无悭吝；

四 比丘们！这些两种法是增长快乐的，

是哪两种呢？

无欺骗与无谄媚；

五 比丘们！这些两种法是增长快乐的，

是哪两种呢？

有惭与有愧；

六 比丘们！这些两种法是增长快乐的。

［七］是苦的异熟（果报）

一 比丘们！这些两种法是苦的异熟，

是哪两种呢？

愤怒与怨恨；

二 比丘们！这些两种法是苦的异熟，

是哪两种呢？

伪善藏恶与恶意恼害；

三 比丘们！这些两种法是苦的异熟，

是哪两种呢？

嫉妒与悭吝；

四 比丘们！这些两种法是苦的异熟，

是哪两种呢？

欺骗与谄媚；

五 比丘们！这些两种法是苦的异熟，

是哪两种呢？

无惭与无愧；

六 比丘们！这些两种法是苦的异熟。

［八］是乐的异熟（果报）

一 比丘们！这些两种法是乐的异熟，

是哪两种呢？

无愤怒与无怨恨；

二 比丘们！这些两种法是乐的异熟，

是哪两种呢？

无伪善藏恶与无恶意恼害；

三 比丘们！这些两种法是乐的异熟，

是哪两种呢？

无嫉妒与无悭吝；

四 比丘们！这些两种法是乐的异熟，

是哪两种呢？

无欺骗与无谄媚；

五 比丘们！这些两种法是乐的异熟，

是哪两种呢？

有惭与有愧；

六 比丘们！这些两种法是乐的异熟。

［九］是有恼害

一 比丘们！这些两种法是有恼害的，

是哪两种呢？

愤怒与怨恨；

二 比丘们！这些两种法是有恼害的，

是哪两种呢？

伪善藏恶与恶意恼害；

三 比丘们！这些两种法是有恼害的，

是哪两种呢？

嫉妒与悭吝；

四 比丘们！这些两种法是有恼害的，

是哪两种呢？

欺骗与谄媚；

五 比丘们！这些两种法是有恼害的，

是哪两种呢？

无惭与无愧；

六 比丘们！这些两种法是有恼害的。

［十］是无恼害

一 比丘们！这些两种法是无恼害的，

是哪两种呢？

无愤怒与无怨恨；

二 比丘们！这些两种法是无恼害的，

是哪两种呢？

无伪善藏恶与无恶意恼害；

三 比丘们！这些两种法是无恼害的，

是哪两种呢？

无嫉妒与无悭吝；

四 比丘们！这些两种法是无恼害的，

是哪两种呢？

无欺骗与无谄媚；

五 比丘们！这些两种法是无恼害的，

是哪两种呢？

有惭与有愧；

六 比丘们！这些两种法是无恼害的。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/4. Peyyāla 中略篇 (AN 2.181-246)/4.3 Vinayapeyyāla 律广说品 (AN 2.201-230)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3.1 学处二利 (AN 2.201)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Vinayapeyyālaṃ

201. “Dveme, bhikkhave, atthavase paṭicca tathāgatena sāvakānaṃ sikkhāpadaṃ paññattaṃ. Katame dve? Saṅghasuṭṭhutāya saṅghaphāsutāya… dummaṅkūnaṃ puggalānaṃ niggahāya, pesalānaṃ bhikkhūnaṃ phāsuvihārāya… diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya, samparāyikānaṃ āsavānaṃ paṭighātāya… diṭṭhadhammikānaṃ verānaṃ saṃvarāya, samparāyikānaṃ verānaṃ paṭighātāya… diṭṭhadhammikānaṃ vajjānaṃ saṃvarāya, samparāyikānaṃ vajjānaṃ paṭighātāya… diṭṭhadhammikānaṃ bhayānaṃ saṃvarāya, samparāyikānaṃ bhayānaṃ paṭighātāya… diṭṭhadhammikānaṃ akusalānaṃ dhammānaṃ saṃvarāya, samparāyikānaṃ akusalānaṃ dhammānaṃ paṭighātāya… gihīnaṃ anukampāya, pāpicchānaṃ bhikkhūnaṃ pakkhupacchedāya… appasannānaṃ pasādāya, pasannānaṃ bhiyyobhāvāya… saddhammaṭṭhitiyā vinayānuggahāya. Ime kho, bhikkhave, dve atthavase paṭicca tathāgatena sāvakānaṃ sikkhāpadaṃ paññattan”ti.

☸---------------------------------------------------------------------

第三 律广说品

一 比丘们！因为这两种利益，如来于是为弟子们制定了学处。

是哪两种利益呢？

为了僧团的极善，为了僧团的安乐。因为这两种利益，如来于是为弟子们制定了学处。

为了折伏恶人，为了品行好的比丘们安乐地居住。因为这两种利益，如来于是为弟子们制定了学处。

为了防护现世的烦恼（漏）、罪过、怖畏、不善法；为了防护未来的烦恼（漏）、罪过、怖畏、不善法。因为这两种利益，如来于是为弟子们制定了学处。

为了哀悯在家人，为了断绝有恶意比丘的同党。因为这两种利益，如来于是为弟子们制定了学处。

为了让没有信心的人生起信心，为了让已有信心的人信心增长。因为这两种利益，如来于是为弟子们制定了学处。

为了正法的住持，为了摄受于律。因为这两种利益，如来于是为弟子们制定了学处。

比丘们！因为这两种利益，如来于是为弟子们制定了学处。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/4. Peyyāla 中略篇 (AN 2.181-246)/4.3 Vinayapeyyāla 律广说品 (AN 2.201-230)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3.2--30 别解脱律仪至草覆地等二九经 (AN 2.202-230)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

202-230. “Dveme, bhikkhave, atthavase paṭicca tathāgatena sāvakānaṃ pātimokkhaṃ paññattaṃ…pe… pātimokkhuddeso paññatto… pātimokkhaṭṭhapanaṃ paññattaṃ… pavāraṇā paññattā… pavāraṇaṭṭhapanaṃ paññattaṃ… tajjanīyakammaṃ paññattaṃ… niyassakammaṃ paññattaṃ… pabbājanīyakammaṃ paññattaṃ… paṭisāraṇīyakammaṃ paññattaṃ… ukkhepanīyakammaṃ paññattaṃ… parivāsadānaṃ paññattaṃ… mūlāya paṭikassanaṃ paññattaṃ… mānattadānaṃ paññattaṃ… abbhānaṃ paññattaṃ… osāraṇīyaṃ paññattaṃ… nissāraṇīyaṃ paññattaṃ… upasampadā paññattā… ñattikammaṃ paññattaṃ… ñattidutiyakammaṃ paññattaṃ… ñatticatutthakammaṃ paññattaṃ… apaññatte paññattaṃ… paññatte anupaññattaṃ… sammukhāvinayo paññatto… sativinayo paññatto… amūḷhavinayo paññatto… paṭiññātakaraṇaṃ paññattaṃ… yebhuyyasikā paññattā… tassapāpiyasikā paññattā… tiṇavatthārako paññatto. Katame dve? Saṅghasuṭṭhutāya, saṅghaphāsutāya… dummaṅkūnaṃ puggalānaṃ niggahāya, pesalānaṃ bhikkhūnaṃ phāsuvihārāya… diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya, samparāyikānaṃ āsavānaṃ paṭighātāya… diṭṭhadhammikānaṃ verānaṃ saṃvarāya, samparāyikānaṃ verānaṃ paṭighātāya… diṭṭhadhammikānaṃ vajjānaṃ saṃvarāya, samparāyikānaṃ vajjānaṃ paṭighātāya… diṭṭhadhammikānaṃ bhayānaṃ saṃvarāya, samparāyikānaṃ bhayānaṃ paṭighātāya… diṭṭhadhammikānaṃ akusalānaṃ dhammānaṃ saṃvarāya, samparāyikānaṃ akusalānaṃ dhammānaṃ paṭighātāya… gihīnaṃ anukampāya, pāpicchānaṃ bhikkhūnaṃ pakkhupacchedāya… appasannānaṃ pasādāya, pasannānaṃ bhiyyobhāvāya… saddhammaṭṭhitiyā, vinayānuggahāya. Ime kho, bhikkhave, dve atthavase paṭicca tathāgatena sāvakānaṃ tiṇavatthārako paññatto”ti.

Vinayapeyyālaṃ niṭṭhitaṃ.

☸---------------------------------------------------------------------

二 比丘们！因为这两种利益，如来于是为弟子们制定了波罗提木叉（别解脱律仪）。

是哪两种利益呢？

为了僧团的极善，为了僧团的安乐。因为这两种利益，如来于是为弟子们制定了波罗提木叉。

为了折伏恶人，为了品行好的比丘们安乐地居住。因为这两种利益，如来于是为弟子们制定了波罗提木叉。

为了防护现世的烦恼（漏）、罪过、怖畏、不善法；为了防护未来的烦恼（漏）、罪过、怖畏、不善法。因为这两种利益，如来于是为弟子们制定了波罗提木叉。

为了哀悯在家人，为了断绝有恶意比丘的同党。因为这两种利益，如来于是为弟子们制定了波罗提木叉。

为了让没有信心的人生起信心，为了让已有信心的人信心增长。因为这两种利益，如来于是为弟子们制定了波罗提木叉。

为了正法的住持，为了摄受于律。因为这两种利益，如来于是为弟子们制定了波罗提木叉。

比丘们！因为这两种利益，如来于是为弟子们制定了波罗提木叉。

制定了诵波罗提木叉事……乃至……

制定了中止波罗提木叉事……乃至……

制定了自恣……乃至……

制定了中止自恣……乃至……

制定了诃责羯磨……乃至……

制定了依止羯磨……乃至……

制定了驱摈羯磨……乃至……

制定了求容赦羯磨……乃至……

制定了下置羯磨……乃至……

制定了给与别住……乃至……

制定了拉回根本事……乃至……

制定了给与摩那埵……乃至……

制定了出罪（呼还）……乃至……

制定了复归（僧团）……乃至……

制定了应摈出（僧团）……乃至……

制定了具足戒（受戒）……乃至……

制定了白羯磨……乃至……

制定了白二羯磨……乃至……

制定了白四羯磨……乃至……

制定了未制定的（开许）……乃至……

制定了随已制定的（遮止）……乃至……

制定了现前毗奈耶……乃至……

制定了忆念毗奈耶……乃至……

制定了不痴毗奈耶……乃至……

制定了自认犯（自言治）……乃至……

制定了多数（裁决）……乃至……

制定了求彼罪（治罪）……乃至……

三十 制定了草覆地（解决争议）。

是哪两种法呢？

比丘们！因为这两种利益，如来于是为弟子们制定了草覆地。

是哪两种利益呢？

为了僧团的极善，为了僧团的安乐。因为这两种利益，如来于是为弟子们制定了草覆地。

为了折伏恶人，为了品行好的比丘们安乐地居住。因为这两种利益，如来于是为弟子们制定了草覆地。

为了防护现世的烦恼（漏）、罪过、怖畏、不善法；为了防护未来的烦恼（漏）、罪过、怖畏、不善法。因为这两种利益，如来于是为弟子们制定了草覆地。

为了哀悯在家人，为了断绝有恶意比丘的同党。因为这两种利益，如来于是为弟子们制定了草覆地。

为了让没有信心的人生起信心，为了让已有信心的人信心增长。因为这两种利益，如来于是为弟子们制定了草覆地。

为了正法的住持，为了摄受于律。因为这两种利益，如来于是为弟子们制定了草覆地。

比丘们！因为这两种利益，如来于是为弟子们制定了草覆地。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/4. Peyyāla 中略篇 (AN 2.181-246)/4.4 Rāgapeyyāla 染广说品 (AN 2.231-246)”

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【经名】 4.4.1 知贪 (AN 2.231)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Rāgapeyyālaṃ

231. “Rāgassa, bhikkhave, abhiññāya dve dhammā bhāvetabbā. Katame dve? Samatho ca vipassanā ca. Rāgassa, bhikkhave, abhiññāya ime dve dhammā bhāvetabbā”ti.

“Rāgassa, bhikkhave, pariññāya dve dhammā bhāvetabbā. Katame dve? Samatho ca vipassanā ca. Rāgassa, bhikkhave, pariññā ime dve dhammā bhāvetabbā. Rāgassa, bhikkhave, parikkhayāya dve dhammā bhāvetabbā. Katame dve? Samatho ca vipassanā ca. Rāgassa, bhikkhave, parikkhayā ime dve dhammā bhāvetabbā. Rāgassa, bhikkhave, pahānāya dve dhammā bhāvetabbā. Katame dve? Samatho ca vipassanā ca. Rāgassa, bhikkhave, pahānā ime dve dhammā bhāvetabbā. Rāgassa, bhikkhave, khayāya dve dhammā bhāvetabbā. Katame dve? Samatho ca vipassanā ca. Rāgassa, bhikkhave, khayā ime dve dhammā bhāvetabbā. Rāgassa, bhikkhave, vayāya dve dhammā bhāvetabbā. Katame dve? Samatho ca vipassanā ca. Rāgassa, bhikkhave, vayā ime dve dhammā bhāvetabbā. Rāgassa, bhikkhave, virāgāya dve dhammā bhāvetabbā. Katame dve? Samatho ca vipassanā ca. Rāgassa, bhikkhave, virāgā ime dve dhammā bhāvetabbā. Rāgassa, bhikkhave, nirodhāya dve dhammā bhāvetabbā. Katame dve? Samatho ca vipassanā ca. Rāgassa, bhikkhave, nirodhā ime dve dhammā bhāvetabbā. Rāgassa, bhikkhave, cāgāya dve dhammā bhāvetabbā. Katame dve? Samatho ca vipassanā ca. Rāgassa, bhikkhave, cāgā ime dve dhammā bhāvetabbā. Rāgassa, bhikkhave, paṭinissaggāya dve dhammā bhāvetabbā. Katame dve? Samatho ca vipassanā ca. Rāgassa, bhikkhave, paṭinissaggāya ime dve dhammā bhāvetabbā”ti.

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三 比丘们！为了证知贪，应当修习两种法。

是哪两种法呢？

奢摩他（止）与毗婆舍那（观）。比丘们！为了证知贪，应当修习这两种法。

四 比丘们！为了遍知贪……乃至……为了灭尽、为了断除、为了消尽、为了灭去、为了离贪、为了寂灭、

为了舍弃、为了放舍，而应当修习这两种法……乃至……

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《2》Dukanipātapāḷi 二集 (AN 2, 1-246)/4. Peyyāla 中略篇 (AN 2.181-246)/4.4 Rāgapeyyāla 染广说品 (AN 2.231-246)”

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【经名】 4.4.2--16 知瞋至舍离等十五经 (AN 2.232-246)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

232-246. “Dosassa…pe… mohassa… kodhassa… upanāhassa… makkhassa… paḷāsassa… issāya… macchariyassa… māyāya… sāṭheyyassa… thambhassa… sārambhassa… mānassa… atimānassa… madassa… pamādassa, bhikkhave, abhiññāya dve dhammā bhāvetabbā. Katame dve? Samatho ca vipassanā ca. Pamādassa, bhikkhave, abhiññā ime dve dhammā bhāvetabbā. Pamādassa, bhikkhave, pariññāya dve dhammā bhāvetabbā. Katame dve? Samatho ca vipassanā ca. Pamādassa, bhikkhave, pariññā ime dve dhammā bhāvetabbā. Pamādassa, bhikkhave, parikkhayāya dve dhammā bhāvetabbā. Katame dve? Samatho ca vipassanā ca. Pamādassa, bhikkhave, parikkhayāya ime dve dhammā bhāvetabbā. Pamādassa, bhikkhave, pahānāya dve dhammā bhāvetabbā. Katame dve? Samatho ca vipassanā ca. Pamādassa, bhikkhave, pahānā ime dve dhammā bhāvetabbā. Pamādassa, bhikkhave, khayāya dve dhammā bhāvetabbā. Katame dve? Samatho ca vipassanā ca. Pamādassa, bhikkhave, khayā ime dve dhammā bhāvetabbā. Pamādassa, bhikkhave, vayāya dve dhammā bhāvetabbā. Katame dve? Samatho ca vipassanā ca. Pamādassa, bhikkhave, vayā ime dve dhammā bhāvetabbā. Pamādassa, bhikkhave, virāgāya dve dhammā bhāvetabbā. Katame dve? Samatho ca vipassanā ca. Pamādassa, bhikkhave, virāgā ime dve dhammā bhāvetabbā. Pamādassa, bhikkhave, nirodhāya dve dhammā bhāvetabbā. Katame dve? Samatho ca vipassanā ca. Pamādassa, bhikkhave, nirodhā ime dve dhammā bhāvetabbā. Pamādassa, bhikkhave, cāgāya dve dhammā bhāvetabbā. Katame dve? Samatho ca vipassanā ca. Pamādassa, bhikkhave, cāgā ime dve dhammā bhāvetabbā. Pamādassa, bhikkhave, paṭinissaggāya dve dhammā bhāvetabbā. Katame dve? Samatho ca vipassanā ca. Pamādassa, bhikkhave, paṭinissaggāya ime dve dhammā bhāvetabbā”ti.

(Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.) [( ) etthantare pāṭho sī. syā. kaṃ. pī. potthakesu natthi]

Rāgapeyyālaṃ niṭṭhitaṃ.

Dukanipātapāḷi niṭṭhitā.

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五 （同样地，）为了（证知、遍知、灭尽、断除、消尽、灭去、离、寂灭、舍弃、放舍）瞋、痴、忿、恨、覆（伪善）、恼、嫉、悭、诳、谄、顽固（慢心）、激情（竞争心）、慢、过慢、骄、放

逸。为了证知、为了遍知、为了灭尽、为了断除、为了消尽、为了灭去、为了离染、为了寂灭、为了舍弃、为了放舍，应

当修习这两种法。

是哪两种法呢？

奢摩他（止）与毗婆舍那（观）……乃至……应当修习这两种法。

二集 竟

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 3.1-51)/1.1 Bālavagga 愚人品 (AN 3.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.1 Bhayasutta 怖 (AN 3.1)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

Namo tassa bhagavato arahato sammāsambuddhassa

Aṅguttaranikāyo

Tikanipātapāḷi

1. Paṭhamapaṇṇāsakaṃ

1. Bālavaggo

1. Bhayasuttaṃ

1. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante [bhaddante (ka.)]”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Yāni kānici, bhikkhave, bhayāni uppajjanti sabbāni tāni bālato uppajjanti, no paṇḍitato. Ye keci upaddavā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato. Ye keci upasaggā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato. Seyyathāpi, bhikkhave, naḷāgārā vā tiṇāgārā vā [naḷāgāraṃ vā tiṇāgāraṃ vā (sī.)] aggi mutto [aggimukko (sī.), aggi mukko (syā. kaṃ. pī.)] kūṭāgārānipi ḍahati ullittāvalittāni nivātāni phusitaggaḷāni pihitavātapānāni; evamevaṃ kho, bhikkhave, yāni kānici bhayāni uppajjanti sabbāni tāni bālato uppajjanti, no paṇḍitato. Ye keci upaddavā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato. Ye keci upasaggā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato.

“Iti kho, bhikkhave, sappaṭibhayo bālo, appaṭibhayo paṇḍito. Saupaddavo bālo, anupaddavo paṇḍito. Saupasaggo bālo, anupasaggo paṇḍito. Natthi, bhikkhave, paṇḍitato bhayaṃ, natthi paṇḍitato upaddavo, natthi paṇḍitato upasaggo.

“Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘yehi tīhi dhammehi samannāgato bālo veditabbo te tayo dhamme abhinivajjetvā, yehi tīhi dhammehi samannāgato paṇḍito veditabbo te tayo dhamme samādāya vattissāmā’ti. Evañhi vo, bhikkhave, sikkhitabban”ti. Paṭhamaṃ.

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三集

第一 愚人品

一 怖

我是这样听说的。有一次，世尊住在舍卫[城]的祇陀林给孤独园。在那里，世尊告诉比丘们说：“比丘们！”那些比丘回答世尊说：“世尊！”世尊这样说道：“比丘

们！任何怖畏的产生，都是从愚人产生的，不是从智者产生的。任何灾患的产生，都是从愚人产生的，不是从智者产生的。任何灾祸的产生，都是从愚人产生的，不是从

智者产生的。

比丘们！譬如芦苇屋或茅草屋起了火，（这火）也能烧毁那些内外涂饰、遮蔽良好、门闩插好、窗户关闭的楼阁。正是这样，比丘们！任何怖畏的产生，都是从愚人产生的，不是从智者产生的。任何灾患的产生，都是从愚人产生的，不是从智者产生的。任何灾祸的产生，都是从愚人产生的，不是从智者产生的。

比丘们！因此，愚人是有怖畏的，而智者是无怖畏的。愚人是有灾患的，而智者是无灾患的。

愚人是有灾祸的，而智者是无灾祸的。比丘们！从智者不会生起怖畏，从智者不会生起灾患，从智者不会生起灾祸。

所以，比丘们！你们应当这样学习：‘我们应当避开那些使人被称为愚人的三法，同时受持实行那些使人被称为智者的三法。’比丘们！你们应当这样学习。”

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 3.1-51)/1.1 Bālavagga 愚人品 (AN 3.1-10)”

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【经名】 1.1.2 Lakkhaṇasutta 标识 (AN 3.2)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Lakkhaṇasuttaṃ

2. “Kammalakkhaṇo, bhikkhave, bālo, kammalakkhaṇo paṇḍito, apadānasobhanī [apadāne sobhati (syā. kaṃ. pī.)] paññāti [paññatti (?)]. Tīhi, bhikkhave, dhammehi samannāgato bālo veditabbo. Katamehi tīhi? Kāyaduccaritena, vacīduccaritena, manoduccaritena. Imehi kho, bhikkhave, tīhi dhammehi samannāgato bālo veditabbo.

“Tīhi, bhikkhave, dhammehi samannāgato paṇḍito veditabbo. Katamehi tīhi? Kāyasucaritena, vacīsucaritena, manosucaritena. Imehi kho, bhikkhave, tīhi dhammehi samannāgato paṇḍito veditabbo.

“Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘yehi tīhi dhammehi samannāgato bālo veditabbo te tayo dhamme abhinivajjetvā, yehi tīhi dhammehi samannāgato paṇḍito veditabbo te tayo dhamme samādāya vattissāmā’ti. Evañhi vo, bhikkhave, sikkhitabban”ti. Dutiyaṃ.

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二 标识

比丘们！愚人的标识是（恶）行为，智者的标识是（善）行为，智慧在行为中闪耀。

比丘们！具有三法的人，应当知道他是愚人。是哪三法呢？身恶行、语恶行、意恶行。

比丘们！具有这三法的人，应当知道他是愚人。

比丘们！具有三法的人，应当知道他是智者。是哪三法呢？身妙行、语妙行、意妙行

。比丘们！具有这三法的人，应当知道他是智者。

所以，比丘们！你们应当这样学习：‘我们应当避开那些使人被称为愚人的三法；

我们应当受持实行那些使人被称为智者的三法。’比丘们！你们应当这样学习。

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☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 3.1-51)/1.1 Bālavagga 愚人品 (AN 3.1-10)”

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【经名】 1.1.3 Cintīsutta 思惟 (AN 3.3)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Cintīsuttaṃ

3. “Tīṇimāni, bhikkhave, bālassa bālalakkhaṇāni bālanimittāni bālāpadānāni. Katamāni tīṇi? Idha, bhikkhave, bālo duccintitacintī ca hoti dubbhāsitabhāsī ca dukkaṭakammakārī ca. No cedaṃ [no cetaṃ (syā. kaṃ. ka.)], bhikkhave, bālo duccintitacintī ca abhavissa dubbhāsitabhāsī ca dukkaṭakammakārī ca, kena naṃ paṇḍitā jāneyyuṃ [tena naṃ paṇḍitā na jāneyyuṃ (ka.), na naṃ paṇḍitā jāneyyuṃ (?)] – ‘bālo ayaṃ bhavaṃ asappuriso’ti? Yasmā ca kho, bhikkhave, bālo duccintitacintī ca hoti dubbhāsitabhāsī ca dukkaṭakammakārī ca tasmā naṃ paṇḍitā jānanti – ‘bālo ayaṃ bhavaṃ asappuriso’ti. Imāni kho, bhikkhave, tīṇi bālassa bālalakkhaṇāni bālanimittāni bālāpadānāni.

“Tīṇimāni, bhikkhave, paṇḍitassa paṇḍitalakkhaṇāni paṇḍitanimittāni paṇḍitāpadānāni. Katamāni tīṇi? Idha, bhikkhave, paṇḍito sucintitacintī ca hoti subhāsitabhāsī ca sukatakammakārī ca. No cedaṃ, bhikkhave, paṇḍito sucintitacintī ca abhavissa subhāsitabhāsī ca sukatakammakārī ca, kena naṃ paṇḍitā jāneyyuṃ – ‘paṇḍito ayaṃ bhavaṃ sappuriso’ti? Yasmā ca kho, bhikkhave, paṇḍito sucintitacintī ca hoti subhāsitabhāsī ca sukatakammakārī ca tasmā naṃ paṇḍitā jānanti – ‘paṇḍito ayaṃ bhavaṃ sappuriso’ti. Imāni kho, bhikkhave, tīṇi paṇḍitassa paṇḍitalakkhaṇāni paṇḍitanimittāni paṇḍitāpadānāni. Tasmātiha…. Tatiyaṃ.

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三 思惟

比丘们！这三者，是愚人的愚人相、愚人标志、愚人行为。

是哪三者呢？

比丘们！世间有的愚人，进行恶思惟、说恶言语、做恶行为。比丘们！如果愚人不进行恶思惟、不说恶言语、不做恶行为，那么智者怎么会知道他是一个愚人、非善士呢？比丘们！正因为愚人进行恶思惟、说恶言语、做恶行为，所以智者知道他是一个愚人、非善士。比丘们！这三者，是愚人的愚人相、愚人标志、愚人行为。

比丘们！这三者，是智者的智者相、智者标志、智者行为。

是哪三者呢？比丘们！世间有的智者，进行善思惟、说善言语、做善行为。比丘们！如果智者不进行善思惟、不说善言语、不做善行为，那么智者怎么会知道他是一个智者、善士呢？比丘们！正因为智者进行善思惟、说善言语、做善行为，所以智者知道他是一个智者、善士。比丘们！这三者，是智者的智者相、智者标志、智者行为。

所以，比丘们！你们应当这样学习：‘我们应当避开那些使人被称为愚人的三法；我们应当受持实行那些使人被称为智者的三法。’比丘们！你们应当这样学习。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 3.1-51)/1.1 Bālavagga 愚人品 (AN 3.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.4 Accayasutta 过失 (AN 3.4)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Accayasuttaṃ

4. “Tīhi, bhikkhave, dhammehi samannāgato bālo veditabbo. Katamehi tīhi? Accayaṃ accayato na passati, accayaṃ accayato disvā yathādhammaṃ nappaṭikaroti, parassa kho pana accayaṃ desentassa yathādhammaṃ nappaṭiggaṇhāti. Imehi kho, bhikkhave, tīhi dhammehi samannāgato bālo veditabbo.

“Tīhi, bhikkhave, dhammehi samannāgato paṇḍito veditabbo. Katamehi tīhi? Accayaṃ accayato passati, accayaṃ accayato disvā yathādhammaṃ paṭikaroti, parassa kho pana accayaṃ desentassa yathādhammaṃ paṭiggaṇhāti. Imehi kho, bhikkhave, tīhi dhammehi samannāgato paṇḍito veditabbo. Tasmātiha…. Catutthaṃ.

☸---------------------------------------------------------------------

四 过失

比丘们！如果具备三法的人，应当知道是愚人。是哪三法呢？

对于过失不看作是过失；对于过失看作是过失，却不如法地纠正；当他人如法地指出过失时，不如法地接受。

比丘们！具备这三法的人，就应当知道是愚人。

比丘们！如果具备三法的人，就应当知道是智者。是哪三法呢？

对于过失看作是过失；对于过失看作是过失，并且如法地纠正；当他人如法地指出过失时，如法地接受。比丘

们！具备这三法的人，就应当知道是智者。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 3.1-51)/1.1 Bālavagga 愚人品 (AN 3.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.5 Ayonisosutta 非如理 (AN 3.5)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Ayonisosuttaṃ

5. “Tīhi, bhikkhave, dhammehi samannāgato bālo veditabbo. Katamehi tīhi? Ayoniso pañhaṃ kattā hoti, ayoniso pañhaṃ vissajjetā hoti, parassa kho pana yoniso pañhaṃ vissajjitaṃ parimaṇḍalehi padabyañjanehi siliṭṭhehi upagatehi nābbhanumoditā hoti. Imehi kho, bhikkhave, tīhi dhammehi samannāgato bālo veditabbo.

“Tīhi, bhikkhave, dhammehi samannāgato paṇḍito veditabbo. Katamehi tīhi? Yoniso pañhaṃ kattā hoti, yoniso pañhaṃ vissajjetā hoti, parassa kho pana yoniso pañhaṃ vissajjitaṃ parimaṇḍalehi padabyañjanehi siliṭṭhehi upagatehi abbhanumoditā hoti. Imehi kho, bhikkhave, tīhi dhammehi samannāgato paṇḍito veditabbo. Tasmātiha…. Pañcamaṃ.

☸---------------------------------------------------------------------

五 非如理

比丘们！具备三法的人，就应当知道是愚人。是哪三法呢？

不如理地提问、不如理地回答问题，并且当他人以圆满、连贯、清晰、贴切的言辞如理地回答

问题时，他不随喜赞同。比丘们！具备这三法的人，应当知道是愚人。

比丘们！具备三法的人，应当知道是智者。是哪三法呢？

如理地提问，如理地回答问题，并且当他人以圆满、连贯、清晰、贴切的言辞如理地回答问题时，他随喜赞同。

比丘们！具备这三法的人，应当知道是智者。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 3.1-51)/1.1 Bālavagga 愚人品 (AN 3.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.6 Akusalasutta 不善 (AN 3.6)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Akusalasuttaṃ

6. “Tīhi, bhikkhave, dhammehi samannāgato bālo veditabbo. Katamehi tīhi? Akusalena kāyakammena, akusalena vacīkammena, akusalena manokammena. Imehi kho, bhikkhave, tīhi dhammehi samannāgato bālo veditabbo.

“Tīhi, bhikkhave, dhammehi samannāgato paṇḍito veditabbo. Katamehi tīhi? Kusalena kāyakammena, kusalena vacīkammena, kusalena manokammena. Imehi kho, bhikkhave, tīhi dhammehi samannāgato paṇḍito veditabbo. Tasmātiha…. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

六 不善

比丘们！具备三法的人，应当知道是愚人。是哪三法呢？

不善的身业、不善的语业、不善的意业。比丘们！具备这三法的人，应当知道是愚人。

比丘们！具备三法的人，应当知道是智者。是哪三法呢？

善的身业、善的语业、善的意业。比丘们！具备这三法的人，应当知道是智者。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 3.1-51)/1.1 Bālavagga 愚人品 (AN 3.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.7 Sāvajjasutta 有罪 (AN 3.7)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Sāvajjasuttaṃ

7. “Tīhi, bhikkhave, dhammehi samannāgato bālo veditabbo. Katamehi tīhi? Sāvajjena kāyakammena, sāvajjena vacīkammena, sāvajjena manokammena…pe… anavajjena kāyakammena, anavajjena vacīkammena, anavajjena manokammena…pe…. Sattamaṃ.

☸---------------------------------------------------------------------

七 有罪

比丘们！具备三法的人，应当知道是愚人。是哪三法呢？

有罪的身业、有罪的语业、有罪的意业……乃至……

比丘们！具备三法的人，就应当知道是智者。是哪三法呢？

无罪的身业、无罪的语业、无罪的意业……乃至……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 3.1-51)/1.1 Bālavagga 愚人品 (AN 3.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.8 Sabyābajjhasutta 有恼害 (AN 3.8)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Sabyābajjhasuttaṃ

8. “Tīhi, bhikkhave, dhammehi samannāgato bālo veditabbo. Katamehi tīhi? Sabyābajjhena kāyakammena, sabyābajjhena vacīkammena, sabyābajjhena manokammena…pe… abyābajjhena kāyakammena, abyābajjhena vacīkammena, abyābajjhena manokammena. Imehi, kho, bhikkhave, tīhi dhammehi samannāgato paṇḍito veditabbo.

“Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘yehi tīhi dhammehi samannāgato bālo veditabbo te tayo dhamme abhinivajjetvā, yehi tīhi dhammehi samannāgato paṇḍito veditabbo te tayo dhamme samādāya vattissāmā’ti. Evañhi vo, bhikkhave, sikkhitabban”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

八 有恼害

比丘们！具备三法的人，就应当知道是愚人。是哪三法呢？

有恼害的身业……乃至……有恼害的意业……乃至……

比丘们！具备三法的人，就应当知道是智者。是哪三法呢？

无恼害的身业……乃至……无恼害的意业。

比丘们！具备这三法的人，就应当知道是智者。

因此，比丘们！你们应当这样学习：‘我们应避开那具备了就被称为愚人的三法，

受持奉行那具备了就被称为智者的三法。’比丘们！你们应当这样学习。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 3.1-51)/1.1 Bālavagga 愚人品 (AN 3.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.9 Khatasutta 损害自身 (AN 3.9)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Khatasuttaṃ

9. “Tīhi, bhikkhave, dhammehi samannāgato bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati. Katamehi tīhi? Kāyaduccaritena, vacīduccaritena, manoduccaritena. Imehi kho, bhikkhave, tīhi dhammehi samannāgato bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati.

“Tīhi, bhikkhave, dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavati. Katamehi tīhi? Kāyasucaritena, vacīsucaritena, manosucaritena. Imehi kho, bhikkhave, tīhi dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavatī”ti. Navamaṃ.

☸---------------------------------------------------------------------

九 损害自身

比丘们！具备三法的人，是愚人、不明理者、非善人，他维持着一个被毁伤、被损害的自我。并且，他是有罪的、会被智者们谴责，而且，他产生许多恶业（非福）。是哪三法呢？

身恶行、语恶行、意恶行。

比丘们！具备这三法的人，是愚人、不明理者、非善人，他维持着一个被毁伤、被损害的自我。并且，他是有罪的、会被智者们谴责。而且，他产生许多恶业（非福）。

比丘们！具备三法的人，是智者、明理者、善人，他维持着一个未被毁伤、未被损害的自我。并且，他是无罪的，不被智者们谴责。而且，他产生许多福业。是哪三法呢？

身善行、语善行、意善行。

比丘们！具备这三法的人，是智者、明理者、善人，他维持着一个未被毁伤、未被损害的自我。并且，他是无罪的，不被智者们谴责。而且，他产生许多福业。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 3.1-51)/1.1 Bālavagga 愚人品 (AN 3.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.10 Malasutta 垢 (AN 3.10)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Malasuttaṃ

10. “Tīhi, bhikkhave, dhammehi samannāgato tayo male appahāya yathābhataṃ nikkhitto evaṃ niraye. Katamehi tīhi? Dussīlo ca hoti, dussīlyamalañcassa appahīnaṃ hoti; issukī ca hoti, issāmalañcassa appahīnaṃ hoti; maccharī ca hoti, maccheramalañcassa appahīnaṃ hoti. Imehi kho, bhikkhave, tīhi dhammehi samannāgato ime tayo male appahāya yathābhataṃ nikkhitto evaṃ niraye.

“Tīhi, bhikkhave, dhammehi samannāgato tayo male pahāya yathābhataṃ nikkhitto evaṃ sagge. Katamehi tīhi? Sīlavā ca hoti, dussīlyamalañcassa pahīnaṃ hoti; anissukī ca hoti, issāmalañcassa pahīnaṃ hoti; amaccharī ca hoti, maccheramalañcassa pahīnaṃ hoti. Imehi kho, bhikkhave, tīhi dhammehi samannāgato ime tayo male pahāya yathābhataṃ nikkhitto evaṃ sagge”ti. Dasamaṃ.

Bālavaggo paṭhamo.

Tassuddānaṃ –

Bhayaṃ lakkhaṇacintī ca, accayañca ayoniso;

Akusalañca sāvajjaṃ, sabyābajjhakhataṃ malanti.

☸---------------------------------------------------------------------

十 垢

比丘们！具备三法而不断除三垢的人，就像被带来扔进地狱一样（趣向地狱）。是哪三法呢？

他是毁坏戒行者，且他那毁坏戒行的污垢未被断除；他是嫉妒者，且他那嫉妒的污垢未被断除；他是悭吝者，且他那悭吝的污垢未被断除。比丘们！

具备这三法且未断除这三垢的人，就像被带来扔进地狱一样（趣向地狱）。

比丘们！具备三法而断除三垢的人，就像被带来安置在天界一样（趣向天界）。是哪三法呢？

他是持戒者，且他那毁坏戒行的污垢已被断除；他是无嫉妒者，且他那嫉妒的污垢已被断除；他是无悭吝者，且他那悭吝的污垢已被断除。比丘们！具备

这三法且已断除这三垢的人，就像被带来安置在天界一样（趣向天界）。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 3.1-51)/1.2 Rathakāravagga 车匠品 (AN 3.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.1 Ñātasutta 高名比丘 (AN 3.11)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Rathakāravaggo

1. Ñātasuttaṃ

11. “Tīhi, bhikkhave, dhammehi samannāgato ñāto bhikkhu bahujanaahitāya paṭipanno hoti bahujanadukkhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. Katamehi tīhi? Ananulomike kāyakamme samādapeti, ananulomike vacīkamme samādapeti, ananulomikesu dhammesu samādapeti. Imehi kho, bhikkhave, tīhi dhammehi samannāgato ñāto bhikkhu bahujanaahitāya paṭipanno hoti bahujanadukkhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ.

“Tīhi, bhikkhave, dhammehi samannāgato ñāto bhikkhu bahujanahitāya paṭipanno hoti bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānaṃ. Katamehi tīhi? Anulomike kāyakamme samādapeti, anulomike vacīkamme samādapeti, anulomikesu dhammesu samādapeti. Imehi kho, bhikkhave, tīhi dhammehi samannāgato ñāto bhikkhu bahujanahitāya paṭipanno hoti bahujanasukhāya, bahuno janassa atthāya hitāya sukhāya devamanussānan”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第二 车匠品

十一 高名比丘

比丘们！具备三法的知名比丘，他的行持是为了许多人的无益、许多人的痛苦，是为了许多人、

天与人的不利、无益、痛苦。是哪三法呢？

他鼓励（他人）从事不恰当的身业，鼓励（他人）从事不恰当的语业，鼓励（他人）从事不恰当的法。比丘们！具备这

三法的知名比丘，他的行持是为了许多人的无益、许多人的痛苦，是为了许多人、天与人的不

利、无益、痛苦。

比丘们！具备三法的知名比丘，他的行持是为了许多人的利益、许多人的安乐，是为了许多人、天与人

的利益、福祉、安乐。是哪三法呢？

他鼓励（他人）从事恰当的身业，鼓励（他人）从事恰当的语业，鼓励（他人）从事恰当的法。比丘们！具备这三法的

知名比丘，他的行持是为了许多人的利益、为了许多人的安乐，是为了许多人、天与人的利益、福祉、安乐。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 3.1-51)/1.2 Rathakāravagga 车匠品 (AN 3.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.2 Sāraṇīyasutta 终身记忆 (AN 3.12)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Sāraṇīyasuttaṃ

12. “Tīṇimāni, bhikkhave, rañño khattiyassa muddhāvasittassa yāvajīvaṃ sāraṇīyāni [saraṇīyāni (sī. syā. kaṃ. pī.)] bhavanti. Katamāni tīṇi? Yasmiṃ, bhikkhave, padese rājā khattiyo muddhāvasitto jāto hoti. Idaṃ, bhikkhave, paṭhamaṃ rañño khattiyassa muddhāvasittassa yāvajīvaṃ sāraṇīyaṃ hoti.

“Puna caparaṃ, bhikkhave, yasmiṃ padese rājā khattiyo muddhāvasitto hoti. Idaṃ, bhikkhave, dutiyaṃ rañño khattiyassa muddhāvasittassa yāvajīvaṃ sāraṇīyaṃ hoti.

“Puna caparaṃ, bhikkhave, yasmiṃ padese rājā khattiyo muddhāvasitto saṅgāmaṃ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṃ ajjhāvasati. Idaṃ, bhikkhave, tatiyaṃ rañño khattiyassa muddhāvasittassa yāvajīvaṃ sāraṇīyaṃ hoti. Imāni kho, bhikkhave, tīṇi rañño khattiyassa muddhāvasittassa yāvajīvaṃ sāraṇīyāni bhavanti.

“Evamevaṃ kho, bhikkhave, tīṇimāni bhikkhussa yāvajīvaṃ sāraṇīyāni bhavanti. Katamāni tīṇi? Yasmiṃ, bhikkhave, padese bhikkhu kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito hoti. Idaṃ, bhikkhave, paṭhamaṃ bhikkhussa yāvajīvaṃ sāraṇīyaṃ hoti.

“Puna caparaṃ, bhikkhave, yasmiṃ padese bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Idaṃ, bhikkhave, dutiyaṃ bhikkhussa yāvajīvaṃ sāraṇīyaṃ hoti.

“Puna caparaṃ, bhikkhave, yasmiṃ padese bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Idaṃ, bhikkhave, tatiyaṃ bhikkhussa yāvajīvaṃ sāraṇīyaṃ hoti. Imāni kho, bhikkhave, tīṇi bhikkhussa yāvajīvaṃ sāraṇīyāni bhavantī”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

十二 终身记忆

比丘们！有这三件事，是刹帝利灌顶王应当终身忆念的。是哪三件呢？

比丘们！刹帝利灌顶王所出生的地方，比丘们！这是刹帝利灌顶王应当终身忆念的第一件事。

再者，比丘们！刹帝利王被灌顶的地方，比丘们！这是刹帝利灌顶王应当终身忆念的第二件事。

再者，比丘们！刹帝利灌顶王征服战场、赢得胜利后，所居住的那个战场首要之处。

比丘们！这是刹帝利灌顶王应当终身忆念的第三件事。比丘们！这三件事，是刹帝利灌顶王应当终身忆念的。

比丘们！正是这样，有这三件事，是比丘应当终身忆念的。是哪三件呢？

比丘们！比丘剃除须发、穿上袈裟衣、从家庭生活出家到无家生活的地方。比丘们！这是比丘应当终身忆念的第一件事。

再者，比丘们！比丘如实了知‘这是苦’，如实了知‘这是苦的集起’，如实了知‘这是苦的寂灭’，如实了知‘这是导致苦寂灭的道路’的地方，比丘们！这是比丘应当终身忆念的第二件事。

再者，比丘们！比丘通过诸漏的尽除，就在此生中，以亲身的超凡智慧作证、达成并安住于无漏的心解脱、慧解脱的地方。比丘们！这是比丘应当终身忆念的第三件事。

比丘们！这三件事，是比丘们应当终身忆念的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 3.1-51)/1.2 Rathakāravagga 车匠品 (AN 3.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.3 Āsaṃsasutta 正希望者 (AN 3.13)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Āsaṃsasuttaṃ

13. “Tayome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame tayo? Nirāso, āsaṃso, vigatāso. Katamo ca, bhikkhave puggalo nirāso? Idha, bhikkhave, ekacco puggalo nīce kule paccājāto hoti, caṇḍālakule vā venakule [veṇakule (syā. kaṃ. pī.)] vā nesādakule vā rathakārakule vā pukkusakule vā dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati. So ca hoti dubbaṇṇo duddasiko okoṭimako bavhābādho [bahvābādho (syā. kaṃ. pī. ka.)] kāṇo vā kuṇī vā khañjo vā pakkhahato vā, na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So suṇāti – ‘itthannāmo kira khattiyo khattiyehi khattiyābhisekena abhisitto’ti. Tassa na evaṃ hoti – ‘kudāssu nāma mampi khattiyā khattiyābhisekena abhisiñcissantī’ti! Ayaṃ vuccati, bhikkhave, puggalo nirāso.

“Katamo ca, bhikkhave, puggalo āsaṃso? Idha, bhikkhave, rañño khattiyassa muddhāvasittassa jeṭṭho putto hoti ābhiseko anabhisitto acalappatto [macalappatto (sī. pī.)]. So suṇāti – ‘itthannāmo kira khattiyo khattiyehi khattiyābhisekena abhisitto’ti. Tassa evaṃ hoti – ‘kudāssu nāma mampi khattiyā khattiyābhisekena abhisiñcissantī’ti! Ayaṃ vuccati, bhikkhave, puggalo āsaṃso.

“Katamo ca, bhikkhave, puggalo vigatāso? Idha, bhikkhave, rājā hoti khattiyo muddhāvasitto. So suṇāti – ‘itthannāmo kira khattiyo khattiyehi khattiyābhisekena abhisitto’ti. Tassa na evaṃ hoti – ‘kudāssu nāma mampi khattiyā khattiyābhisekena abhisiñcissantī’ti! Taṃ kissa hetu? Yā hissa, bhikkhave, pubbe anabhisittassa abhisekāsā sā [sāssa (sī. syā. kaṃ. pī.)] paṭippassaddhā. Ayaṃ vuccati, bhikkhave, puggalo vigatāso. Ime kho, bhikkhave, tayo puggalā santo saṃvijjamānā lokasmiṃ.

“Evamevaṃ kho, bhikkhave, tayo puggalā santo saṃvijjamānā bhikkhūsu. Katame tayo? Nirāso, āsaṃso, vigatāso. Katamo ca, bhikkhave, puggalo nirāso? Idha, bhikkhave, ekacco puggalo dussīlo hoti pāpadhammo asuci saṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto. So suṇāti – ‘itthannāmo kira bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’ti. Tassa na evaṃ hoti – ‘kudāssu nāma ahampi āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissāmī’ti! Ayaṃ vuccati, bhikkhave, puggalo nirāso.

“Katamo ca, bhikkhave, puggalo āsaṃso? Idha, bhikkhave, bhikkhu sīlavā hoti kalyāṇadhammo. So suṇāti āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’ti. Tassa evaṃ hoti – ‘kudāssu nāma ahampi āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissāmī’ti! Ayaṃ vuccati, bhikkhave, puggalo āsaṃso.

“Katamo ca, bhikkhave, puggalo vigatāso? Idha, bhikkhave, bhikkhu arahaṃ hoti khīṇāsavo. So suṇāti – ‘itthannāmo kira bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’ti. Tassa na evaṃ hoti – ‘kudāssu nāma ahampi āsavānaṃ khayā…pe… sacchikatvā upasampajja viharissāmī’ti! Taṃ kissa hetu? Yā hissa, bhikkhave, pubbe avimuttassa vimuttāsā sā paṭippassaddhā. Ayaṃ vuccati, bhikkhave, puggalo vigatāso. Ime kho, bhikkhave, tayo puggalā santo saṃvijjamānā bhikkhūsū”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

十三 正希望者

比丘们！有这三种人存在于世间。是哪三种人呢？

无希望者、有希望者与离希望者。

比丘们！哪种人是无希望者呢？

比丘们！这里，某人再生于低贱的家庭：旃陀罗家、编苇家（Vena）、猎人（奈萨陀 Nesāda）家、

车匠家（Rathakāra）或清除垃圾家（补古萨 Pukkusa）；是贫穷的、缺少食物饮料、生活艰难、难以获得蔽体之衣和果腹之食的人。

而且，他相貌丑陋、令人不悦、身材矮小而疾病缠身，或者是瞎眼、或手残、或跛脚、

或瘫痪；他得不到食物、饮料、衣服、车乘、花环、香、涂香、床铺、住所、

灯具。他听说：‘某某刹帝利已被刹帝利们施以刹帝利灌顶（成为国王）。’

他不会这样想：‘什么时候刹帝利们也会为我施以刹帝利灌顶呢！’

比丘们！这被称为无希望者。

比丘们！哪种人是有希望者呢？

比丘们！这里，有刹帝利灌顶王的长子，尚未接受灌顶，但已达到（继承王位的）稳固地位。他听说：

‘某某刹帝利已被刹帝利们施以刹帝利灌顶。’他即会这样想：‘什么时候刹帝利们也会

为我施以刹帝利灌顶呢！’比丘们！这被称为有希望者。

比丘们！哪种人是离希望者呢？

比丘们！这里，有位国王，是刹帝利灌顶王。他听说：‘某某刹帝利已被刹帝利们

施以刹帝利灌顶。’他即不会这样想：‘什么时候刹帝利们也会为我施以刹帝利灌顶呢！’

这是什么原因呢？比丘们！因为他先前未被灌顶时的那种希望，[今]已经平息了。比丘们！这就称为

离希望者。

比丘们！这三种人，存在于世间。正是这样，比丘们！有三种人，存在于比丘们

当中。是哪三种人呢？

无希望者、有希望者与离希望者。

比丘们！哪种人是无希望者呢？

比丘们！这里，有某类人，毁坏戒行、本性邪恶、不清净、行为引人怀疑、行为隐秘、

不是沙门却声称是沙门、不修梵行却声称修梵行、内心腐败、烦恼漏泄、如同秽物。他听说：

‘某某比丘通过诸漏的尽除，就在此生中，以亲身的超凡智慧作证、达成并安住于无漏的心解脱、慧解脱。’

他即不会这样想：‘什么时候我也能通过诸漏的尽除，就在此生中，以亲身的超凡智慧作证、达成

并安住于无漏的心解脱、慧解脱呢！’比丘们！这就称为无希望者。

比丘们！哪种人是有希望者呢？

比丘们！这里，有位比丘，具足戒行、本性善良。他听说：‘某某比丘通过诸漏的尽除，就在此生中，

以亲身的超凡智慧作证、达成并安住于无漏的心解脱、慧解脱。’他即会想：‘什么时候我也能通过诸漏的尽除而

……乃至……作证、达成并安住呢！’比丘们！这称为有希望者。

比丘们！哪种人是离希望者呢？

比丘们！这里，有位比丘是阿罗汉，诸漏已尽。他听说：‘某某比丘通过诸漏的尽除而……乃至……

作证、达成并安住。’他即不会这样想：‘什么时候我也能通过诸漏的尽除而……乃至……作证、达成

并安住呢！’这是什么原因呢？比丘们！因为他先前未解脱时的那种解脱希望，[今]已经平息

了。比丘们！这称为离希望者。

比丘们！这三种人，存在于比丘们当中。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 3.1-51)/1.2 Rathakāravagga 车匠品 (AN 3.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.4 Cakkavattisutta 转轮王 (AN 3.14)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Cakkavattisuttaṃ

14. “Yopi so, bhikkhave, rājā cakkavattī dhammiko dhammarājā sopi na arājakaṃ cakkaṃ vattetī”ti. Evaṃ vutte aññataro bhikkhu bhagavantaṃ etadavoca – “ko pana, bhante, rañño cakkavattissa dhammikassa dhammarañño rājā”ti [cakkanti (ka.)]? “Dhammo, bhikkhū”ti bhagavā avoca – “idha, bhikkhu, rājā cakkavattī dhammiko dhammarājā dhammaṃyeva nissāya [garukaronto (sī. syā. kaṃ. pī.)] dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahati antojanasmiṃ”.

“Puna caparaṃ, bhikkhu, rājā cakkavattī dhammiko dhammarājā dhammaṃyeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahati khattiyesu, anuyantesu [anuyuttesu (sī. syā. kaṃ. pī.)], balakāyasmiṃ, brāhmaṇagahapatikesu, negamajānapadesu, samaṇabrāhmaṇesu, migapakkhīsu. Sa kho so bhikkhu rājā cakkavattī dhammiko dhammarājā dhammaṃyeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahitvā antojanasmiṃ, dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahitvā khattiyesu, anuyantesu, balakāyasmiṃ, brāhmaṇagahapatikesu, negamajānapadesu, samaṇabrāhmaṇesu, migapakkhīsu, dhammeneva cakkaṃ vatteti. Taṃ hoti cakkaṃ appaṭivattiyaṃ kenaci manussabhūtena paccatthikena pāṇinā.

“Evamevaṃ kho, bhikkhu [bhikkhave (ka.)], tathāgato arahaṃ sammāsambuddho dhammiko dhammarājā dhammaṃyeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahati kāyakammasmiṃ – ‘evarūpaṃ kāyakammaṃ sevitabbaṃ, evarūpaṃ kāyakammaṃ na sevitabban’”ti.

“Puna caparaṃ, bhikkhu, tathāgato arahaṃ sammāsambuddho dhammiko dhammarājā dhammaṃyeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahati vacīkammasmiṃ – ‘evarūpaṃ vacīkammaṃ sevitabbaṃ, evarūpaṃ vacīkammaṃ na sevitabban’ti…pe… manokammasmiṃ – ‘evarūpaṃ manokammaṃ sevitabbaṃ, evarūpaṃ manokammaṃ na sevitabban’”ti.

“Sa kho so, bhikkhu, tathāgato arahaṃ sammāsambuddho dhammiko dhammarājā dhammaṃyeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahitvā kāyakammasmiṃ, dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahitvā vacīkammasmiṃ, dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahitvā manokammasmiṃ, dhammeneva anuttaraṃ dhammacakkaṃ pavatteti. Taṃ hoti cakkaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti. Catutthaṃ.

☸---------------------------------------------------------------------

十四 转轮王

“比丘们！凡是转轮王，都是有法的、依法治世的法王，他也不是无王而转动轮宝的。”

这样说后，有一位比丘对世尊说：“大德！那么，对于有法的、依法治世的法王——转轮王来说，（他的）王是谁呢？”

“是法，比丘！”世尊说道：

“比丘！这里，转轮王是有法的、依法治世的法王，他正是依据法、恭敬法、尊重法、尊崇法、以法

为旗帜、以法为标志、以法为主导，为内部的民众设立合乎法的守护、照看、保护。

再者，比丘！转轮王是有法的、依法治世的法王，他正是依据法、恭敬法、尊重法、尊崇法、以法为

旗帜、以法为标志、以法为主导，为刹帝利们、附属臣僚、军队、婆罗门和家主们、

城镇和乡村居民、沙门和婆罗门、鸟兽设立合乎法的守护、照看、保护。

比丘！那位转轮王，有法的、依法治世的法王，正是依据法、恭敬法、尊重法、尊崇

法、以法为旗帜、以法为标志、以法为主导，为内部的民众设立合乎法的守护、照看、

保护后；为刹帝利们、附属臣僚、军队、婆罗门和家主们、城镇和乡村居民、

沙门和婆罗门、鸟兽设立合乎法的守护、照看、保护后；只依法转动轮宝。

那个轮宝是任何与他为敌的人类有情所不能反转的。

比丘！正是这样，如来、阿罗汉、正等觉者是有法的、依法治世的法王，他正是依据法、恭敬法、尊重法、

尊崇法、以法为旗帜、以法为标志、以法为主导，对身业设立合乎法的守护、照看、保护，

（教导说：）‘像这样的身业应当行持，像那样的身业不应当行持。’

再者，比丘！如来、阿罗汉、正等觉者是有法的、依法治世的法王……（同样地）对语业设立合乎法的守护、照看、保护，

（教导说：）‘像这样的语业应当行持，像那样的语业不应当行持’……乃至……对意业设立合乎法的守护、照看、保护，

（教导说：）‘像这样的意业应当行持，像那样的意业不应当行持。’

比丘！那位如来、阿罗汉、正等觉者，有法的、依法治世的法王，正是依据法、恭敬法、尊重法、尊

崇法、以法为旗帜、以法为标志、以法为主导，对身业设立合乎法的守护、照看、保护后；

对语业设立合乎法的守护、照看、保护后；对意业设立合乎法的守护、照看、保护后；

只依法而转动无上法轮。那个法轮是沙门、婆罗门、天神、魔罗、梵天或世间任何其他众生皆不能反转的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 3.1-51)/1.2 Rathakāravagga 车匠品 (AN 3.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.5 Sacetanasutta 萨伽它那 (AN 3.15)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Sacetanasuttaṃ

15. Ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane migadāye. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Bhūtapubbaṃ, bhikkhave, rājā ahosi sacetano [pacetano (sī. syā. kaṃ. pī.)] nāma. Atha kho, bhikkhave, rājā sacetano rathakāraṃ āmantesi – ‘ito me, samma rathakāra, channaṃ māsānaṃ accayena saṅgāmo bhavissati. Sakkhissasi [sakkhasi (syā. kaṃ. pī.)] me, samma rathakāra, navaṃ cakkayugaṃ kātun’ti? ‘Sakkomi devā’ti kho, bhikkhave, rathakāro rañño sacetanassa paccassosi. Atha kho, bhikkhave, rathakāro chahi māsehi chārattūnehi ekaṃ cakkaṃ niṭṭhāpesi. Atha kho, bhikkhave, rājā sacetano rathakāraṃ āmantesi – ‘ito me, samma rathakāra, channaṃ divasānaṃ accayena saṅgāmo bhavissati, niṭṭhitaṃ navaṃ cakkayugan’ti? ‘Imehi kho, deva, chahi māsehi chārattūnehi ekaṃ cakkaṃ niṭṭhitan’ti. ‘Sakkhissasi pana me, samma rathakāra, imehi chahi divasehi dutiyaṃ cakkaṃ niṭṭhāpetun’ti? ‘Sakkomi devā’ti kho, bhikkhave, rathakāro chahi divasehi dutiyaṃ cakkaṃ niṭṭhāpetvā navaṃ cakkayugaṃ ādāya yena rājā sacetano tenupasaṅkami; upasaṅkamitvā rājānaṃ sacetanaṃ etadavoca – ‘idaṃ te, deva, navaṃ cakkayugaṃ niṭṭhitan’ti. ‘Yañca te idaṃ, samma rathakāra, cakkaṃ chahi māsehi niṭṭhitaṃ chārattūnehi yañca te idaṃ cakkaṃ chahi divasehi niṭṭhitaṃ, imesaṃ kiṃ nānākaraṇaṃ? Nesāhaṃ kiñci nānākaraṇaṃ passāmī’ti. ‘Atthesaṃ, deva, nānākaraṇaṃ. Passatu devo nānākaraṇan’”ti.

“Atha kho, bhikkhave, rathakāro yaṃ taṃ cakkaṃ chahi divasehi niṭṭhitaṃ taṃ pavattesi. Taṃ pavattitaṃ samānaṃ yāvatikā abhisaṅkhārassa gati tāvatikaṃ gantvā ciṅgulāyitvā bhūmiyaṃ papati. Yaṃ pana taṃ cakkaṃ chahi māsehi niṭṭhitaṃ chārattūnehi taṃ pavattesi. Taṃ pavattitaṃ samānaṃ yāvatikā abhisaṅkhārassa gati tāvatikaṃ gantvā akkhāhataṃ maññe aṭṭhāsi.

“‘Ko nu kho, samma rathakāra, hetu ko paccayo yamidaṃ [yadidaṃ (ka.)] cakkaṃ chahi divasehi niṭṭhitaṃ taṃ pavattitaṃ samānaṃ yāvatikā abhisaṅkhārassa gati tāvatikaṃ gantvā ciṅgulāyitvā bhūmiyaṃ papati? Ko pana, samma rathakāra, hetu ko paccayo yamidaṃ cakkaṃ chahi māsehi niṭṭhitaṃ chārattūnehi taṃ pavattitaṃ samānaṃ yāvatikā abhisaṅkhārassa gati tāvatikaṃ gantvā akkhāhataṃ maññe aṭṭhāsī’ti? ‘Yamidaṃ, deva, cakkaṃ chahi divasehi niṭṭhitaṃ tassa nemipi savaṅkā sadosā sakasāvā, arāpi savaṅkā sadosā sakasāvā, nābhipi savaṅkā sadosā sakasāvā. Taṃ nemiyāpi savaṅkattā sadosattā sakasāvattā, arānampi savaṅkattā sadosattā sakasāvattā, nābhiyāpi savaṅkattā sadosattā sakasāvattā pavattitaṃ samānaṃ yāvatikā abhisaṅkhārassa gati tāvatikaṃ gantvā ciṅgulāyitvā bhūmiyaṃ papati. Yaṃ pana taṃ, deva, cakkaṃ chahi māsehi niṭṭhitaṃ chārattūnehi tassa nemipi avaṅkā adosā akasāvā, arāpi avaṅkā adosā akasāvā, nābhipi avaṅkā adosā akasāvā. Taṃ nemiyāpi avaṅkattā adosattā akasāvattā, arānampi avaṅkattā adosattā akasāvattā, nābhiyāpi avaṅkattā adosattā akasāvattā pavattitaṃ samānaṃ yāvatikā abhisaṅkhārassa gati tāvatikaṃ gantvā akkhāhataṃ maññe aṭṭhāsī’”ti.

“Siyā kho pana, bhikkhave, tumhākaṃ evamassa – ‘añño nūna tena samayena so rathakāro ahosī’ti! Na kho panetaṃ, bhikkhave, evaṃ daṭṭhabbaṃ. Ahaṃ tena samayena so rathakāro ahosiṃ. Tadāhaṃ, bhikkhave, kusalo dāruvaṅkānaṃ dārudosānaṃ dārukasāvānaṃ. Etarahi kho panāhaṃ, bhikkhave, arahaṃ sammāsambuddho kusalo kāyavaṅkānaṃ kāyadosānaṃ kāyakasāvānaṃ, kusalo vacīvaṅkānaṃ vacīdosānaṃ vacīkasāvānaṃ, kusalo manovaṅkānaṃ manodosānaṃ manokasāvānaṃ. Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā kāyavaṅko appahīno kāyadoso kāyakasāvo, vacīvaṅko appahīno vacīdoso vacīkasāvo, manovaṅko appahīno manodoso manokasāvo, evaṃ papatitā te, bhikkhave, imasmā dhammavinayā, seyyathāpi taṃ cakkaṃ chahi divasehi niṭṭhitaṃ.

“Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā kāyavaṅko pahīno kāyadoso kāyakasāvo, vacīvaṅko pahīno vacīdoso vacīkasāvo, manovaṅko pahīno manodoso manokasāvo, evaṃ patiṭṭhitā te, bhikkhave, imasmiṃ dhammavinaye, seyyathāpi taṃ cakkaṃ chahi māsehi niṭṭhitaṃ chārattūnehi.

“Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘kāyavaṅkaṃ pajahissāma kāyadosaṃ kāyakasāvaṃ, vacīvaṅkaṃ pajahissāma vacīdosaṃ vacīkasāvaṃ, manovaṅkaṃ pajahissāma manodosaṃ manokasāvan’ti. Evañhi vo, bhikkhave, sikkhitabban”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

十五 萨伽它那

一 一时，世尊住在波罗奈的仙人堕处鹿野苑。在那里，世尊召唤比丘们说：“比丘们！”

那些比丘回答世尊说：“大德！” 于是，世尊说：

“比丘们！从前，有一位国王，名叫萨伽它那（Pacetana）。比丘们！那时，萨伽它那王对车匠说：‘喂，车匠！从现在起六个月后，将有战斗。车匠！你能为我造一对新车轮吗？’

比丘们！车匠回答萨伽它那王说：‘能，大王！’

比丘们！然后，那位车匠用了六个月减去六天的时间，完成了一个轮子。比丘们！那时萨伽它那王即对车匠说：

‘喂，车匠！从现在起六天后，我将作战，那对新车轮完成了吗？’

‘大王！在这六个月减去六天的时间里，只完成了一个轮子。’

‘那么，喂，车匠！你能在这六天里，为我完成第二个轮子吗？’

比丘们！车匠回答萨伽它那王说：‘能，大王！’

二 比丘们！然后，那位车匠在六天内完成了第二个轮子，他带着那对新车轮来到萨伽它那王那里。走近后对萨伽它那王这样说：‘大王！这对新车轮，已经这样完成了。’

‘喂，车匠！这个你在六个月减六天完成的轮子，和这个你在六天内完成的轮子，它们之间有什么不同呢？我在此看不出任何不同。’

‘然而，大王！两者是有差异的。请大王看这差异。’

比丘们！然后，车匠滚动了那个六天内完成的轮子。它被滚动后，转了（一会儿），达到了其制造力所能及的限度，然后摇晃着倒在地上。然而，那个六个月减六天完成的轮子，被滚动后，转了（一会儿），达到了其制造力所能及的限度，然后仿佛固定在轴上一样停住了。

三 ‘喂，车匠！是什么因、什么缘，这个六天内完成的轮子，被滚动后，（只）达到了其制造力所能及的

限度，然后摇晃着倒在地上？再者，喂，车匠！是什么因、什么缘，那个六个月减六天完成

的轮子，被滚动后，达到了其制造力所能及的限度，然后仿佛固定在轴上一样停住了？’

‘大王！这个六天内完成的轮子，它的轮缘（辋）是弯曲的、有缺陷的、有瑕疵的；它的轮辐是弯曲的、有缺陷的、有瑕疵的；它的轮毂是弯曲的、有缺陷的、有瑕疵的。因为它轮缘的弯曲、缺陷、瑕疵，轮辐的弯曲、缺陷、瑕疵，轮毂的弯曲、缺陷、瑕疵，所以它被滚动后，达到了其制造力所能及的限度，然后摇晃着倒在地上。然而，大王！那个六个月减六天完成的轮子，它的轮缘是不弯曲的、无缺陷的、无瑕疵的；

它的轮辐是不弯曲的、无缺陷的、无瑕疵的；它的轮毂是不弯曲的、无缺陷的、无瑕疵的。因为它轮缘的不弯曲、无缺陷、无瑕疵，轮辐的不弯曲、无缺陷、无瑕疵，轮毂的不弯曲、无缺陷、无瑕疵，所以它被滚动后，达到了其制造力

所能及的限度，然后仿佛固定在轴上一样停住了。’

四 比丘们！你们可能会这样想：‘那时那位车匠大概是另一个人吧？’然而，比丘们！

不应这样看。我就是那时那位车匠。那时，比丘们！我善于了解木料的弯曲、木料的缺陷、木料的瑕疵。比丘们！现在我是阿罗汉、正等觉者，善于了解身的弯曲、身的缺陷、身的瑕疵；

善于了解语的弯曲、语的缺陷、语的瑕疵；善于了解意的弯曲、意的缺陷、意的瑕疵。

五 比丘们！任何比丘或比丘尼，如果身的弯曲、身的缺陷、身的瑕疵尚未断除；语的弯曲、语的缺陷、语的瑕疵尚未断除；意的弯曲、意的缺陷、意的瑕疵尚未断除，比丘们！他们就会

从这法和律中衰落，就像那个六天内完成的轮子一样。

比丘们！任何比丘或比丘尼，如果身的弯曲、身的缺陷、身的瑕疵已被断除；语的弯曲、语的缺陷、语的瑕疵已被断除；意的弯曲、意的缺陷、意的瑕疵已被断除，比丘们！他们就稳固地住立在这法和律中，就像那个六个月减六天完成的轮子一样。

因此，比丘们！你们应当这样学习：‘我们要断除身的弯曲、身的缺陷、身的瑕疵；

我们要断除语的弯曲、语的缺陷、语的瑕疵；我们要断除意的弯曲、意的缺陷、意的瑕疵。’比丘们！你们确实应当这样学习。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 3.1-51)/1.2 Rathakāravagga 车匠品 (AN 3.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.6 Apaṇṇakasutta 无戏论 (AN 3.16)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Apaṇṇakasuttaṃ

16. “Tīhi, bhikkhave, dhammehi samannāgato bhikkhu apaṇṇakapaṭipadaṃ [apaṇṇakataṃ paṭipadaṃ (sī. pī.) ṭīkāya pana sameti] paṭipanno hoti, yoni cassa āraddhā hoti āsavānaṃ khayāya. Katamehi tīhi? Idha, bhikkhave, bhikkhu indriyesu guttadvāro hoti, bhojane mattaññū hoti, jāgariyaṃ anuyutto hoti.

“Kathañca, bhikkhave, bhikkhu indriyesu guttadvāro hoti? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ [yatvādhikaraṇametaṃ (sī.)] cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. Evaṃ kho, bhikkhave, bhikkhu indriyesu guttadvāro hoti.

“Kathañca, bhikkhave, bhikkhu bhojane mattaññū hoti? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso āhāraṃ āhāreti – ‘neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti. Evaṃ kho, bhikkhave, bhikkhu bhojane mattaññū hoti.

“Kathañca, bhikkhave, bhikkhu jāgariyaṃ anuyutto hoti? Idha, bhikkhave, bhikkhu divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti, rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti, rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasi karitvā, rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Evaṃ kho, bhikkhave, bhikkhu jāgariyaṃ anuyutto hoti. Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu apaṇṇakapaṭipadaṃ paṭipanno hoti, yoni cassa āraddhā hoti āsavānaṃ khayāyā”ti. Chaṭṭhaṃ.

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十六 无戏论

诸位比丘！具备三法的比丘，是行走在无戏论的道路上。并且，他为灭尽诸漏所作的努力已经开始。是哪三法呢？

诸位比丘！在此，有比丘守护诸根之门，饮食知量，致力于保持清醒。

诸位比丘！比丘如何守护诸根之门呢？

诸位比丘！在此，比丘用眼睛看到色（物质形态）后，不执取其总相，不执取其细节相。如果任由眼根不防护而住，贪婪和忧愁等邪恶不善法就会流入。为了防护这些，他去修行实践，守护眼根，致力于眼根的防护——用耳朵听到声音后……乃至……用鼻子嗅到香气后……乃至……用舌头尝到味道后……乃至……用身体触到所触后……乃至……用意识认知到法（心所对象）后，不执取其总相，不执取其细节相。如果任由意根不防护而住，贪婪和忧愁等邪恶不善法就会流入。为了防护这些，他去修行实践，守护意根，致力于意根的防护。诸位比丘！像这样，比丘就是守护诸根之门。

诸位比丘！比丘又如何做到饮食知量呢？

诸位比丘！在此，比丘审慎地、如理地摄取食物，不是为了嬉戏，不是为了沉醉，不是为了装饰，不是为了美化，仅仅是为了此身体的维持和生存，为了止息恼害，为了资助梵行。这样，我将平息旧的感受，不令新的感受生起。并且，我将得以维持生命、无过失、安稳而住。诸位比丘！像这样，比丘就是饮食知量。

诸位比丘！比丘又如何致力于保持清醒呢？

诸位比丘！在此，比丘白天通过经行[或]静坐，清除心中障碍性的法；初夜时分通过经行[或]静坐，清除心中障碍性的法；中夜时分，右胁而卧，如狮子般睡卧，一足叠于另一足上，具足正念正知，作意起身之想；后夜时分，起身通过经行[或]静坐，清除心中障碍性的法。诸位比丘！像这样，比丘就是致力于保持清醒。诸位比丘！具备这三法的比丘，是行走在无戏论的道路上，并且，因此，他灭尽诸漏的努力已经开始。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 3.1-51)/1.2 Rathakāravagga 车匠品 (AN 3.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.7 Attabyābādhasutta 自恼害 (AN 3.17)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Attabyābādhasuttaṃ

17. “Tayome, bhikkhave, dhammā attabyābādhāyapi saṃvattanti, parabyābādhāyapi saṃvattanti, ubhayabyābādhāyapi saṃvattanti. Katame tayo? Kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ. Ime kho, bhikkhave, tayo dhammā attabyābādhāyapi saṃvattanti, parabyābādhāyapi saṃvattanti, ubhayabyābādhāyapi saṃvattanti.

“Tayome, bhikkhave, dhammā nevattabyābādhāyapi saṃvattanti, na parabyābādhāyapi saṃvattanti, na ubhayabyābādhāyapi saṃvattanti. Katame tayo? Kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ. Ime kho, bhikkhave, tayo dhammā nevattabyābādhāyapi saṃvattanti, na parabyābādhāyapi saṃvattanti, na ubhayabyābādhāyapi saṃvattantī”ti. Sattamaṃ.

☸---------------------------------------------------------------------

十七 自恼害

诸位比丘！有这三种法，能导致自我恼害，也能导致恼害他人，也能导致同时恼害自我和他人。是哪三种呢？

身的不良行为（身恶行）、语的不良行为（语恶行）、意的不良行为（意恶行）。诸位比丘！这三种法，能导致自我恼害，也能导致恼害他人，也能导致同时恼害自我和他人。

诸位比丘！有这三种法，既不导致自我恼害，也不导致恼害他人，也不导致同时恼害自我和他人。是哪三种法呢？

身的良好行为（身妙行）、语的良好行为（语妙行）、意的良好行为（意妙行）。诸位比丘！这三种法，能不导致自我恼害，也能不导致恼害他人，也能不导致同时恼害自我和他人。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 3.1-51)/1.2 Rathakāravagga 车匠品 (AN 3.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.8 Devalokasutta 天界 (AN 3.18)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Devalokasuttaṃ

18. “Sace vo, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – ‘devalokūpapattiyā, āvuso, samaṇe gotame brahmacariyaṃ vussathā’ti? Nanu tumhe, bhikkhave, evaṃ puṭṭhā aṭṭīyeyyātha harāyeyyātha jiguccheyyāthā”ti? “Evaṃ, bhante”. “Iti kira tumhe, bhikkhave, dibbena āyunā aṭṭīyatha harāyatha jigucchatha, dibbena vaṇṇena dibbena sukhena dibbena yasena dibbenādhipateyyena aṭṭīyatha harāyatha jigucchatha; pageva kho pana, bhikkhave, tumhehi kāyaduccaritena aṭṭīyitabbaṃ harāyitabbaṃ jigucchitabbaṃ, vacīduccaritena… manoduccaritena aṭṭīyitabbaṃ harāyitabbaṃ jigucchitabban”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

十八 天界

诸位比丘！如果你们遇到其他教派的出家人这样问：“各位贤友，你们在沙门乔达摩座下修习梵行，是为了投生到天界吗？” 诸位比丘！你们被这样问，难道不会感到困扰、羞愧、厌恶吗？

“确实如此，世尊！”

诸位比丘！既然你们确实对天界的寿命感到困扰、羞愧、厌恶，对天界的容貌、天界的快乐、天界的声誉、天界的支配力感到困扰、羞愧、厌恶，那么，诸位比丘！你们更应当对身的不良行为（身恶行）感到困扰、羞愧、厌恶，对语的不良行为（语恶行）……乃至……对意的不良行为（意恶行）感到困扰、羞愧、厌恶。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 3.1-51)/1.2 Rathakāravagga 车匠品 (AN 3.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.9 Paṭhamapāpaṇikasutta 商人之一 (AN 3.19)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Paṭhamapāpaṇikasuttaṃ

19. “Tīhi, bhikkhave, aṅgehi samannāgato pāpaṇiko abhabbo anadhigataṃ vā bhogaṃ adhigantuṃ, adhigataṃ vā bhogaṃ phātiṃ kātuṃ. Katamehi tīhi? Idha, bhikkhave, pāpaṇiko pubbaṇhasamayaṃ [majjhantikasamayaṃ (sī. syā. kaṃ. pī.)] na sakkaccaṃ kammantaṃ adhiṭṭhāti, majjhanhikasamayaṃ na sakkaccaṃ kammantaṃ adhiṭṭhāti, sāyanhasamayaṃ na sakkaccaṃ kammantaṃ adhiṭṭhāti. Imehi kho, bhikkhave, tīhi aṅgehi samannāgato pāpaṇiko abhabbo anadhigataṃ vā bhogaṃ adhigantuṃ, adhigataṃ vā bhogaṃ phātiṃ kātuṃ [phātikattuṃ (sī.), phātikātuṃ (syā. kaṃ. pī.)].

“Evamevaṃ kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu abhabbo anadhigataṃ vā kusalaṃ dhammaṃ adhigantuṃ, adhigataṃ vā kusalaṃ dhammaṃ phātiṃ kātuṃ. Katamehi tīhi? Idha, bhikkhave, bhikkhu pubbaṇhasamayaṃ na sakkaccaṃ samādhinimittaṃ adhiṭṭhāti, majjhanhikasamayaṃ na sakkaccaṃ samādhinimittaṃ adhiṭṭhāti, sāyanhasamayaṃ na sakkaccaṃ samādhinimittaṃ adhiṭṭhāti. Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu abhabbo anadhigataṃ vā kusalaṃ dhammaṃ adhigantuṃ, adhigataṃ vā kusalaṃ dhammaṃ phātiṃ kātuṃ.

“Tīhi, bhikkhave, aṅgehi samannāgato pāpaṇiko bhabbo anadhigataṃ vā bhogaṃ adhigantuṃ, adhigataṃ vā bhogaṃ phātiṃ kātuṃ. Katamehi tīhi? Idha, bhikkhave, pāpaṇiko pubbaṇhasamayaṃ sakkaccaṃ kammantaṃ adhiṭṭhāti, majjhanhikasamayaṃ…pe… sāyanhasamayaṃ sakkaccaṃ kammantaṃ adhiṭṭhāti. Imehi kho, bhikkhave, tīhi aṅgehi samannāgato pāpaṇiko bhabbo anadhigataṃ vā bhogaṃ adhigantuṃ, adhigataṃ vā bhogaṃ phātiṃ kātuṃ.

“Evamevaṃ kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu bhabbo anadhigataṃ vā kusalaṃ dhammaṃ adhigantuṃ, adhigataṃ vā kusalaṃ dhammaṃ phātiṃ kātuṃ. Katamehi tīhi? Idha, bhikkhave, bhikkhu pubbaṇhasamayaṃ sakkaccaṃ samādhinimittaṃ adhiṭṭhāti, majjhanhikasamayaṃ…pe… sāyanhasamayaṃ sakkaccaṃ samādhinimittaṃ adhiṭṭhāti. Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu bhabbo anadhigataṃ vā kusalaṃ dhammaṃ adhigantuṃ, adhigataṃ vā kusalaṃ dhammaṃ phātiṃ kātun”ti. Navamaṃ.

☸---------------------------------------------------------------------

十九 商人之一

诸位比丘！具备三项特质的商人，不能获得未获得的财富，也不能使已获得的财富增长。是哪三项呢？

诸位比丘！在此，有商人上午时不认真投入工作，中午时不认真投入工作，下午时不认真投入工作。诸位比丘！具备这三项特质的商人，不能获得未获得的财富，也不能使已获得的财富增长。

正是如此，诸位比丘！具备三法的比丘，不能获得未获得的善法，也不能使已获得的善法增长。是哪三法呢？

诸位比丘！在此，有比丘上午时不认真致力于修习定相，中午时不认真致力于修习定相，下午时不认真致力于修习定相。诸位比丘！具备这三法的比丘，不能获得未获得的善法，也不能使已获得的善法增长。

诸位比丘！具备三项特质的商人，能够获得未获得的财富，也能够使已获得的财富增长。是哪三项呢？

诸位比丘！在此，有商人上午时认真投入工作，中午时……乃至……下午时认真投入工作。诸位比丘！具备这三项特质的商人，能够获得未获得的财富，也能够使已获得的财富增长。

正是如此，诸位比丘！具备三法的比丘，能够获得未获得的善法，也能够使已获得的善法增长。是哪三法呢？

诸位比丘！在此，有比丘上午时认真致力于修习定相，中午时……乃至……下午时认真致力于修习定相。诸位比丘！具备这三法的比丘，能够获得未获得的善法，也能够使已获得的善法增长。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 3.1-51)/1.2 Rathakāravagga 车匠品 (AN 3.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.10 Dutiyapāpaṇikasutta 商人之二 (AN 3.20)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Dutiyapāpaṇikasuttaṃ

20. “Tīhi, bhikkhave, aṅgehi samannāgato pāpaṇiko nacirasseva mahattaṃ vepullattaṃ [mahantattaṃ vā vepullattaṃ vā (pī. ka.)] pāpuṇāti bhogesu. Katamehi tīhi? Idha, bhikkhave, pāpaṇiko cakkhumā ca hoti vidhuro ca nissayasampanno ca. Kathañca, bhikkhave, pāpaṇiko cakkhumā hoti? Idha, bhikkhave, pāpaṇiko paṇiyaṃ jānāti – ‘idaṃ paṇiyaṃ evaṃ kītaṃ, evaṃ vikkayamānaṃ [vikkīyamānaṃ (?)], ettakaṃ mūlaṃ bhavissati, ettako udayo’ti [uddayoti (sī.)]. Evaṃ kho, bhikkhave, pāpaṇiko cakkhumā hoti.

“Kathañca, bhikkhave, pāpaṇiko vidhuro hoti? Idha, bhikkhave, pāpaṇiko kusalo hoti paṇiyaṃ ketuñca vikketuñca. Evaṃ kho, bhikkhave, pāpaṇiko vidhuro hoti.

“Kathañca, bhikkhave, pāpaṇiko nissayasampanno hoti? Idha bhikkhave, pāpaṇikaṃ ye te gahapatī vā gahapatiputtā vā aḍḍhā mahaddhanā mahābhogā te evaṃ jānanti – ‘ayaṃ kho bhavaṃ pāpaṇiko cakkhumā vidhuro ca paṭibalo puttadārañca posetuṃ, amhākañca kālena kālaṃ anuppadātun’ti. Te naṃ bhogehi nipatanti – ‘ito, samma pāpaṇika, bhoge karitvā [haritvā (sī. syā. kaṃ.)] puttadārañca posehi, amhākañca kālena kālaṃ anuppadehī’ti. Evaṃ kho, bhikkhave, pāpaṇiko nissayasampanno hoti. Imehi kho, bhikkhave, tīhi aṅgehi samannāgato pāpaṇiko nacirasseva mahattaṃ vepullattaṃ pāpuṇāti bhogesu.

“Evamevaṃ kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu nacirasseva mahattaṃ vepullattaṃ pāpuṇāti kusalesu dhammesu. Katamehi tīhi? Idha, bhikkhave, bhikkhu cakkhumā ca hoti vidhuro ca nissayasampanno ca. Kathañca, bhikkhave, bhikkhu cakkhumā hoti? Idha, bhikkhave, bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, bhikkhu cakkhumā hoti.

“Kathañca, bhikkhave, bhikkhu vidhuro hoti? Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Evaṃ kho, bhikkhave, bhikkhu vidhuro hoti.

“Kathañca, bhikkhave, bhikkhu nissayasampanno hoti? Idha, bhikkhave, bhikkhu ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā te kālena kālaṃ upasaṅkamitvā paripucchati paripañhati – ‘idaṃ, bhante, kathaṃ, imassa ko attho’ti? Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti. Evaṃ kho, bhikkhave, bhikkhu nissayasampanno hoti. Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu nacirasseva mahattaṃ vepullattaṃ pāpuṇāti kusalesu dhammesū”ti. Dasamaṃ.

Rathakāravaggo dutiyo.

Paṭhamabhāṇavāro niṭṭhito.

Tassuddānaṃ –

Ñāto [ñātako (syā. kaṃ.)] sāraṇīyo bhikkhu, cakkavattī sacetano;

Apaṇṇakattā devo ca, duve pāpaṇikena cāti.

☸---------------------------------------------------------------------

二十 商人之二

诸位比丘！具备三项特质的商人，不久就能使其财富变得广大、丰厚。是哪三项呢？

诸位比丘！在此，有商人具足眼光（cakkhumā）、精明能干（vidhuro）、并且有稳固的依靠（nissayasampanno）。

诸位比丘！商人如何具足眼光呢？

诸位比丘！在此，商人了解商品：“这件商品这样买入，这样卖出，将会有这么多成本，这么多利润。”诸位比丘！像这样，商人就是具足眼光。

诸位比丘！商人又如何精明能干呢？

诸位比丘！在此，商人善于买卖商品。诸位比丘！像这样，商人就是精明能干。

诸位比丘！商人又如何有稳固的依靠呢？

诸位比丘！在此，那些富有的、大财富、大产业的居士或居士子弟们这样了解这位商人：“这位可敬的商人具足眼光、精明能干，有能力养活妻儿，并且能够按时支付我们（利息或回报）。”他们便拿出财富投资给他：“贤友商人，从这里拿取财富，去做生意，养活你的妻儿，并且按时支付我们。”诸位比丘！像这样，商人就是有稳固的依靠。

诸位比丘！具备这三项特质的商人，不久就能使其财富变得广大、丰厚。

诸位比丘！正是如此，具备三法的比丘，不久就能使其善法变得广大、丰厚。是哪三法呢？

诸位比丘！在此，有比丘具足法眼（cakkhumā）、精进不懈（vidhuro）、并且有良师益友的依靠（nissayasampanno）。

诸位比丘！比丘又如何具足法眼呢？

诸位比丘！在此，比丘如实了知“这是苦”……乃至……如实了知“这是导致苦灭的道路”。诸位比丘！像这样，比丘就是具足法眼。

又，诸位比丘！比丘如何精进不懈呢？

诸位比丘！在此，比丘发起精进而住，为了断除不善法，为了圆满善法，具有力量，勇猛坚定，在善法上不放弃努力。诸位比丘！像这样，比丘就是精进不懈。

诸位比丘！又，比丘如何有良师益友的依靠呢？

诸位比丘！在此，比丘时常去亲近那些博学、通达阿含、受持法、受持律、受持摩夷（论母、纲要）的比丘们，向[那些比丘]请教、提问：“尊者！这是怎么回事？这有什么意义？”那些具寿者便为他开示未开示的，显明未显明的，并且在各种令他产生疑惑的法上，消除他的疑惑。诸位比丘！像这样，比丘就是有良师益友的依靠。

诸位比丘！具备这三法的比丘，不久就能使其善法变得广大、丰厚。

车匠品第二 终。

初诵品 终。

此品摄颂：

知名者，应忆念，比丘，转轮王，有意识；

无戏论，天界，以及两个商人经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 3.1-51)/1.3 Puggalavagga 人品 (AN 3.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.1 Samiddhasutta 具寿萨弥德 (AN 3.21)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Puggalavaggo

1. Samiddhasuttaṃ

21. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā ca samiddho [saviṭṭho (sī. syā. kaṃ. pī.)] āyasmā ca mahākoṭṭhiko [mahākoṭṭhito (sī. syā. kaṃ. pī.)] yenāyasmā sāriputto tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnaṃ kho āyasmantaṃ samiddhaṃ āyasmā sāriputto etadavoca –

“Tayome, āvuso samiddha, puggalā santo saṃvijjamānā lokasmiṃ. Katame tayo? Kāyasakkhī, diṭṭhippatto [diṭṭhappatto (ka.)], saddhāvimutto. Ime kho, āvuso, tayo puggalā santo saṃvijjamānā lokasmiṃ. Imesaṃ, āvuso, tiṇṇaṃ puggalānaṃ katamo te puggalo khamati abhikkantataro ca paṇītataro cā”ti?

“Tayome, āvuso sāriputta, puggalā santo saṃvijjamānā lokasmiṃ. Katame tayo? Kāyasakkhī, diṭṭhippatto, saddhāvimutto. Ime kho, āvuso, tayo puggalā santo saṃvijjamānā lokasmiṃ. Imesaṃ, āvuso, tiṇṇaṃ puggalānaṃ yvāyaṃ [yoyaṃ (ka.)] puggalo saddhāvimutto, ayaṃ me puggalo khamati imesaṃ tiṇṇaṃ puggalānaṃ abhikkantataro ca paṇītataro ca. Taṃ kissa hetu? Imassa, āvuso, puggalassa saddhindriyaṃ adhimattan”ti.

Atha kho āyasmā sāriputto āyasmantaṃ mahākoṭṭhikaṃ etadavoca – “tayome, āvuso koṭṭhika, puggalā santo saṃvijjamānā lokasmiṃ. Katame tayo? Kāyasakkhī, diṭṭhippatto, saddhāvimutto. Ime kho, āvuso, tayo puggalā santo saṃvijjamānā lokasmiṃ. Imesaṃ, āvuso, tiṇṇaṃ puggalānaṃ katamo te puggalo khamati abhikkantataro ca paṇītataro cā”ti?

“Tayome, āvuso sāriputta, puggalā santo saṃvijjamānā lokasmiṃ. Katame tayo? Kāyasakkhī, diṭṭhippatto, saddhāvimutto. Ime kho, āvuso, tayo puggalā santo saṃvijjamānā lokasmiṃ. Imesaṃ, āvuso, tiṇṇaṃ puggalānaṃ yvāyaṃ puggalo kāyasakkhī, ayaṃ me puggalo khamati imesaṃ tiṇṇaṃ puggalānaṃ abhikkantataro ca paṇītataro ca. Taṃ kissa hetu? Imassa, āvuso, puggalassa samādhindriyaṃ adhimattan”ti.

Atha kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca – “tayome, āvuso sāriputta, puggalā santo saṃvijjamānā lokasmiṃ. Katame tayo? Kāyasakkhī, diṭṭhippatto, saddhāvimutto. Ime kho, āvuso, tayo puggalā santo saṃvijjamānā lokasmiṃ. Imesaṃ, āvuso, tiṇṇaṃ puggalānaṃ katamo te puggalo khamati abhikkantataro ca paṇītataro cā”ti?

“Tayome, āvuso koṭṭhika, puggalā santo saṃvijjamānā lokasmiṃ. Katame tayo? Kāyasakkhī, diṭṭhippatto, saddhāvimutto. Ime kho, āvuso, tayo puggalā santo saṃvijjamānā lokasmiṃ. Imesaṃ, āvuso, tiṇṇaṃ puggalānaṃ yvāyaṃ puggalo diṭṭhippatto, ayaṃ me puggalo khamati imesaṃ tiṇṇaṃ puggalānaṃ abhikkantataro ca paṇītataro ca. Taṃ kissa hetu? Imassa, āvuso, puggalassa paññindriyaṃ adhimattan”ti.

Atha kho āyasmā sāriputto āyasmantañca samiddhaṃ āyasmantañca mahākoṭṭhikaṃ etadavoca – “byākataṃ kho, āvuso, amhehi sabbeheva yathāsakaṃ paṭibhānaṃ. Āyāmāvuso, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā bhagavato etamatthaṃ ārocessāma. Yathā no bhagavā byākarissati tathā naṃ dhāressāmā”ti. “Evamāvuso”ti kho āyasmā ca samiddho āyasmā ca mahākoṭṭhiko āyasmato sāriputtassa paccassosuṃ. Atha kho āyasmā ca sāriputto āyasmā ca samiddho āyasmā ca mahākoṭṭhiko yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho āyasmā sāriputto yāvatako ahosi āyasmatā ca samiddhena āyasmatā ca mahākoṭṭhikena saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.

“Na khvettha, sāriputta, sukaraṃ ekaṃsena byākātuṃ – ‘ayaṃ imesaṃ tiṇṇaṃ puggalānaṃ abhikkantataro ca paṇītataro cā’ti. Ṭhānañhetaṃ, sāriputta, vijjati yvāyaṃ puggalo saddhāvimutto svāssa [svāyaṃ (syā. kaṃ. pī.), soyaṃ (ka.)] arahattāya paṭipanno, yvāyaṃ puggalo kāyasakkhī svāssa sakadāgāmī vā anāgāmī vā, yo cāyaṃ puggalo diṭṭhippatto sopassa [soyaṃ (ka.)] sakadāgāmī vā anāgāmī vā.

“Na khvettha, sāriputta, sukaraṃ ekaṃsena byākātuṃ – ‘ayaṃ imesaṃ tiṇṇaṃ puggalānaṃ abhikkantataro ca paṇītataro cā’ti. Ṭhānañhetaṃ, sāriputta, vijjati yvāyaṃ puggalo kāyasakkhī svāssa arahattāya paṭipanno, yvāyaṃ puggalo saddhāvimutto svāssa sakadāgāmī vā anāgāmī vā, yo cāyaṃ puggalo diṭṭhippatto sopassa sakadāgāmī vā anāgāmī vā.

“Na khvettha, sāriputta, sukaraṃ ekaṃsena byākātuṃ – ‘ayaṃ imesaṃ tiṇṇaṃ puggalānaṃ abhikkantataro ca paṇītataro cā’ti. Ṭhānañhetaṃ, sāriputta, vijjati yvāyaṃ puggalo diṭṭhippatto svāssa arahattāya paṭipanno, yvāyaṃ puggalo saddhāvimutto svāssa sakadāgāmī vā anāgāmī vā, yo cāyaṃ puggalo kāyasakkhī sopassa sakadāgāmī vā anāgāmī vā.

“Na khvettha, sāriputta, sukaraṃ ekaṃsena byākātuṃ – ‘ayaṃ imesaṃ tiṇṇaṃ puggalānaṃ abhikkantataro ca paṇītataro cā’”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第三 人品

二十一 具寿萨弥德

我这样听闻。有一时，世尊住在舍卫[城]的祇陀林给孤独园。那时，具寿萨弥德（Samiddha）和具寿摩诃拘絺罗（Mahākoṭṭhika）去到具寿舍利弗（Sāriputta）那里。到了之后，与具寿舍利弗互相问候致意……乃至……坐在一边后，具寿舍利弗对具寿萨弥德说：

“贤友萨弥德！世间存在着这三种人。是哪三种呢？身证者（Kāyasakkhī）、见至者（Diṭṭhippatta）、信解脱者（Saddhāvimutta）。贤友萨弥德！世间存在这三种人。贤友萨弥德！在这三种人中，你认为哪一种人更卓越、更殊胜呢？”

“贤友舍利弗！世间存在着这三种人。是哪三种呢？身证者、见至者、信解脱者。贤友！这三种人存在于世间。贤友舍利弗！在这三种人中，那位信解脱者，是我认为在这三种人中更卓越、更殊胜的。为什么呢？贤友舍利弗！因为这种人的信根特别强大。”

那时，具寿舍利弗对具寿摩诃拘絺罗这样说：“贤友拘絺罗！世间存在着这三种人。是哪三种呢？身证者与……乃至……贤友拘絺罗！这三种人存在于世间。贤友！在这三种人中，你认为哪一种人更卓越、更殊胜呢？”

“贤友舍利弗！有这三种人。是哪三种人呢？身证者……乃至……贤友舍利弗！世间有这三种人。贤友！这三种人中那位身证者，是我认为更卓越、更殊胜的。为什么呢？贤友！因为这种人的定根特别强大。”

那时，具寿摩诃拘絺罗对具寿舍利弗这样说：“贤友舍利弗！世间有这三种人。是哪三种呢？身证者……乃至……贤友！世间有这三种人。贤友！你在这三种人中认为哪一种人更卓越、更殊胜呢？”

“贤友拘絺罗！世间有这三种人，是哪三种呢？身证者……乃至……贤友！世间有这三种人。贤友！这三种人中，那位见至者是我认为更卓越、更殊胜的。为什么呢？贤友！因为这种人的慧根特别强大。”

那时，具寿舍利弗对具寿萨弥德和具寿摩诃拘絺罗说：“贤友们！我们都各自依据自己的理解作了解答。贤友们！我们走吧，我们去世尊那里。到了之后，我们将此事禀告世尊。世尊如何为我们解说，我们就将那样受持。”

具寿萨弥德和具寿摩诃拘絺罗回答具寿舍利弗说：“好的，贤友！”于是具寿舍利弗、具寿萨弥德、具寿摩诃拘絺罗就去到世尊那里。到了之后，顶礼世尊，然后坐在一边。坐在一边的具寿舍利弗将与具寿萨弥德和具寿摩诃拘絺罗的全部对话都禀告了世尊。

“舍利弗！在此，要绝对地判断说‘这（种）人是这三种人中更卓越、更殊胜的’，是不容易的。舍利弗！存在这样的情况：那位信解脱者可能是正在趋向阿罗汉果位的人，而那位身证者可能是一来果或不还果的人，那位见至者也可能是一来果或不还果的人。

“舍利弗！在此，要绝对地判断说‘这（种）人是这三种人中更卓越、更殊胜的’，是不容易的。舍利弗！存在这样的情况：那位身证者可能是正在趋向阿罗汉果位的人，而那位信解脱者可能是一来果或不还果的人，那位见至者也可能是一来果或不还果的人。

“舍利弗！在此，要绝对地判断说‘这（种）人是这三种人中更卓越、更殊胜的’，是不容易的。舍利弗！存在这样的情况：那位见至者可能是正在趋向阿罗汉果位的人，而那位信解脱者可能是一来果或不还果的人，那位身证者也可能是一来果或不还果的人。

“舍利弗！在此，要绝对地判断说‘这（种）人是这三种人中更卓越、更殊胜的’，是不容易的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 3.1-51)/1.3 Puggalavagga 人品 (AN 3.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.2 Gilānasutta 病人 (AN 3.22)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Gilānasuttaṃ

22. [pu. pa. 94] “Tayome, bhikkhave, gilānā santo saṃvijjamānā lokasmiṃ. Katame tayo? Idha, bhikkhave, ekacco gilāno labhanto vā sappāyāni bhojanāni alabhanto vā sappāyāni bhojanāni, labhanto vā sappāyāni bhesajjāni alabhanto vā sappāyāni bhesajjāni, labhanto vā patirūpaṃ upaṭṭhākaṃ alabhanto vā patirūpaṃ upaṭṭhākaṃ neva vuṭṭhāti tamhā ābādhā.

“Idha pana, bhikkhave, ekacco gilāno labhanto vā sappāyāni bhojanāni alabhanto vā sappāyāni bhojanāni, labhanto vā sappāyāni bhesajjāni alabhanto vā sappāyāni bhesajjāni, labhanto vā patirūpaṃ upaṭṭhākaṃ alabhanto vā patirūpaṃ upaṭṭhākaṃ vuṭṭhāti tamhā ābādhā.

“Idha pana, bhikkhave, ekacco gilāno labhantova sappāyāni bhojanāni no alabhanto, labhantova sappāyāni bhesajjāni no alabhanto, labhantova patirūpaṃ upaṭṭhākaṃ no alabhanto vuṭṭhāti tamhā ābādhā.

“Tatra, bhikkhave, yvāyaṃ gilāno labhantova sappāyāni bhojanāni no alabhanto, labhantova sappāyāni bhesajjāni no alabhanto, labhantova patirūpaṃ upaṭṭhākaṃ no alabhanto vuṭṭhāti tamhā ābādhā, imaṃ kho, bhikkhave, gilānaṃ paṭicca gilānabhattaṃ anuññātaṃ gilānabhesajjaṃ anuññātaṃ gilānupaṭṭhāko anuññāto. Imañca pana, bhikkhave, gilānaṃ paṭicca aññepi gilānā upaṭṭhātabbā. Ime kho, bhikkhave, tayo gilānā santo saṃvijjamānā lokasmiṃ.

“Evamevaṃ kho, bhikkhave, tayome gilānūpamā puggalā santo saṃvijjamānā lokasmiṃ. Katame tayo? Idha, bhikkhave, ekacco puggalo labhanto vā tathāgataṃ dassanāya alabhanto vā tathāgataṃ dassanāya, labhanto vā tathāgatappaveditaṃ dhammavinayaṃ savanāya alabhanto vā tathāgatappaveditaṃ dhammavinayaṃ savanāya neva okkamati niyāmaṃ kusalesu dhammesu sammattaṃ.

“Idha, pana, bhikkhave, ekacco puggalo labhanto vā tathāgataṃ dassanāya alabhanto vā tathāgataṃ dassanāya, labhanto vā tathāgatappaveditaṃ dhammavinayaṃ savanāya alabhanto vā tathāgatappaveditaṃ dhammavinayaṃ savanāya okkamati niyāmaṃ kusalesu dhammesu sammattaṃ.

“Idha pana, bhikkhave, ekacco puggalo labhantova tathāgataṃ dassanāya no alabhanto, labhantova tathāgatappaveditaṃ dhammavinayaṃ savanāya no alabhanto okkamati niyāmaṃ kusalesu dhammesu sammattaṃ.

“Tatra, bhikkhave, yvāyaṃ puggalo labhantova tathāgataṃ dassanāya no alabhanto, labhantova tathāgatappaveditaṃ dhammavinayaṃ savanāya no alabhanto okkamati niyāmaṃ kusalesu dhammesu sammattaṃ, imaṃ kho bhikkhave, puggalaṃ paṭicca dhammadesanā anuññātā. Imañca pana, bhikkhave, puggalaṃ paṭicca aññesampi dhammo desetabbo. “Ime kho, bhikkhave, tayo gilānūpamā puggalā santo saṃvijjamānā lokasmin”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

二十二 病人

诸位比丘！有这三种病人存在于世间。是哪三种病人呢？

诸位比丘！在此世间，有一种病人，无论得到或得不到适宜的食物，无论得到或得不到适宜的药物，无论得到或得不到合适的照顾者，他的病都不会痊愈。

再者，诸位比丘！在此世间，有一种病人，无论得到或得不到适宜的食物，无论得到或得不到适宜的药物，无论得到或得不到合适的照顾者，他的病都可以痊愈。

再者，诸位比丘！在此世间，有一种病人，只有在得到适宜的食物而不是得不到时，只有在得到适宜的药物而不是得不到时，只有在得到合适的照顾者而不是得不到时，他的病才可以痊愈。

诸位比丘！这其中，那位只有在得到适宜的食物而不是得不到时，得到适宜的药物而不是得不到时，得到合适的照顾者而不是得不到时，其病才能痊愈的病人——诸位比丘！正是因为考虑到这类病人，才制定了允许病人食用（非时）食物，允许使用病人的药物，允许有照顾病人的人。诸位比丘！并且，也因为考虑到这类病人，其他的（两种）病人也应得到照顾。诸位比丘！这三种病人存在于世间。

诸位比丘！正是如此，如同这三种病人一般的三种人，存在于世间。是哪三种呢？

诸位比丘！在此世间，有一类人，无论有机会或没有机会见到如来，无论有机会或没有机会听闻如来所教导的法和律，[无论如何]都不能在善法中进入正性决定（趣向解脱的确定性）。

诸位比丘！在此世间，另有一类人，无论有机会或没有机会见到如来，无论有机会或没有机会听闻如来所教导的法和律，[无论如何]都能在善法中进入正性决定。

诸位比丘！在此世间，另有一类人，只有在有机会见到如来而不是没有机会时，只有在有机会听闻如来所教导的法和律而不是没有机会时，才能在善法中进入正性决定。

诸位比丘！这其中，那位只有在有机会见到如来而不是没有机会时，有机会听闻如来所教导的法和律而不是没有机会时，才能在善法中进入正性决定的人——诸位比丘！正是因为考虑到这类人，才制定了（需要）说法。诸位比丘！并且，也因为考虑到这类人，法也应当对其他人说。诸位比丘！如同这三种病人一般的三种人，存在于世间。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 3.1-51)/1.3 Puggalavagga 人品 (AN 3.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.3 Saṅkhārasutta 行 (AN 3.23)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Saṅkhārasuttaṃ

23. “Tayome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame tayo? Idha, bhikkhave, ekacco puggalo sabyābajjhaṃ [sabyāpajjhaṃ (sabbattha) evamuparipi] kāyasaṅkhāraṃ abhisaṅkharoti, sabyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharoti, sabyābajjhaṃ manosaṅkhāraṃ abhisaṅkharoti. So sabyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ manosaṅkhāraṃ abhisaṅkharitvā sabyābajjhaṃ lokaṃ upapajjati. Tamenaṃ sabyābajjhaṃ lokaṃ upapannaṃ samānaṃ sabyābajjhā phassā phusanti. So sabyābajjhehi phassehi phuṭṭho samāno sabyābajjhaṃ vedanaṃ vedayati ekantadukkhaṃ, seyyathāpi sattā nerayikā.

“Idha pana, bhikkhave, ekacco puggalo abyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharoti, abyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharoti, abyābajjhaṃ manosaṅkhāraṃ abhisaṅkharoti. So abyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharitvā, abyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharitvā, abyābajjhaṃ manosaṅkhāraṃ abhisaṅkharitvā abyābajjhaṃ lokaṃ upapajjati. Tamenaṃ abyābajjhaṃ lokaṃ upapannaṃ samānaṃ abyābajjhā phassā phusanti. So abyābajjhehi phassehi phuṭṭho samāno abyābajjhaṃ vedanaṃ vedayati ekantasukhaṃ, seyyathāpi devā subhakiṇhā.

“Idha pana, bhikkhave, ekacco puggalo sabyābajjhampi abyābajjhampi kāyasaṅkhāraṃ abhisaṅkharoti, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṃ abhisaṅkharoti, sabyābajjhampi abyābajjhampi manosaṅkhāraṃ abhisaṅkharoti. So sabyābajjhampi abyābajjhampi kāyasaṅkhāraṃ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṃ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi manosaṅkhāraṃ abhisaṅkharitvā sabyābajjhampi abyābajjhampi lokaṃ upapajjati. Tamenaṃ sabyābajjhampi abyābajjhampi lokaṃ upapannaṃ samānaṃ sabyābajjhāpi abyābajjhāpi phassā phusanti. So sabyābajjhehipi abyābajjhehipi phassehi phuṭṭho samāno sabyābajjhampi abyābajjhampi vedanaṃ vedayati vokiṇṇasukhadukkhaṃ, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. Ime kho, bhikkhave, tayo puggalā santo saṃvijjamānā lokasmin”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

二十三 行

诸位比丘！有这三种人存在于世间。是哪三种人呢？

诸位比丘！在此世间，有一类人造作带来恼害的身行，造作带来恼害的语行，造作带来恼害的意行。他造作了带来恼害的身行，造作了带来恼害的语行，造作了带来恼害的意行之后，投生到带来恼害的世界。当他投生到带来恼害的世界时，便接触到带来恼害的触。他因为接触到带来恼害的触，而感受到带来恼害的、纯粹是痛苦的感受，如同地狱的有情众生。

再者，诸位比丘！在此世间，有一类人造作不带来恼害的身行……乃至……造作不带来恼害的意行。他造作了不带来恼害的身行之后……乃至……造作了不带来恼害的意行之后，投生到不带来恼害的世界。当他投生到不带来恼害的世界时，便接触到不带来恼害的触。他因为接触到不带来恼害的触，而感受到不带来恼害的、纯粹是快乐的感受，如同遍净天的天神。

再者，诸位比丘！在此世间，有一类人造作既带来恼害又不带来恼害的身行……乃至……造作既带来恼害又不带来恼害的意行。他造作了既带来恼害又不带来恼害的身行之后……乃至……造作了既带来恼害又不带来恼害的意行之后，投生到既带来恼害又不带来恼害的世界。当他投生到既带来恼害又不带来恼害的世界时，便接触到既带来恼害又不带来恼害的触。他因为接触到既带来恼害又不带来恼害的触，而感受到夹杂着苦与乐的、既带来恼害又不带来恼害的感受，如同人类以及某些天神和某些堕恶趣（vinipātika，如饿鬼）的有情众生。

诸位比丘！这三种人存在于世间。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 3.1-51)/1.3 Puggalavagga 人品 (AN 3.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.4 Bahukārasutta 多益于人 (AN 3.24)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Bahukārasuttaṃ

24. “Tayome, bhikkhave, puggalā puggalassa bahukārā. Katame tayo? Yaṃ, bhikkhave, puggalaṃ āgamma puggalo buddhaṃ saraṇaṃ gato hoti, dhammaṃ saraṇaṃ gato hoti, saṅghaṃ saraṇaṃ gato hoti; ayaṃ, bhikkhave, puggalo imassa puggalassa bahukāro.

“Puna caparaṃ, bhikkhave, yaṃ puggalaṃ āgamma puggalo ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti; ayaṃ, bhikkhave, puggalo imassa puggalassa bahukāro.

“Puna caparaṃ, bhikkhave, yaṃ puggalaṃ āgamma puggalo āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati; ayaṃ, bhikkhave, puggalo imassa puggalassa bahukāro. Ime kho, bhikkhave, tayo puggalā puggalassa bahukārā.

“Imehi ca pana, bhikkhave, tīhi puggalehi imassa puggalassa natthañño puggalo bahukāroti vadāmi. Imesaṃ pana, bhikkhave, tiṇṇaṃ puggalānaṃ iminā puggalena na suppatikāraṃ vadāmi, yadidaṃ abhivādanapaccuṭṭhānaañjalikammasāmīcikammacīvarapiṇḍapātasenāsana-gilānapaccayabhesajjaparikkhārānuppadānenā”ti. Catutthaṃ.

☸---------------------------------------------------------------------

二十四 多益于人

“诸位比丘！有这三种人，是对他人非常有助益的人。是哪三种呢？

诸位比丘！某人因为另一人的引导而皈依了佛陀、皈依了法、皈依了僧伽。诸位比丘！这位引导者，是对那人非常有助益的人。

再者，诸位比丘！某人因为另一人的引导而如实了知‘这是苦’……乃至……如实了知‘这是导向苦灭的道路’。诸位比丘！这位引导者，是对那人非常有助益的人。

再者，诸位比丘！某人因为另一人的引导，灭尽了诸漏，就在现世，自己证知、证实了无漏的心解脱、慧解脱，并具足安住于其中。诸位比丘！这位引导者，是对那人非常有助益的人。

诸位比丘！这三种人，是对他人非常有助益的人。

而且，诸位比丘！我说：‘除了这三种人之外，没有其他人对这个人更有助益了。’再者，诸位比丘！我说：‘对于这三种人，这个人是无法完全报答其恩情的，即使是通过顶礼问候、起立迎接、合掌致敬、恭敬侍奉、供养衣服、饮食、卧具、病中所需医药资具等方式。’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2564.2.10 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 3.1-51)/1.3 Puggalavagga 人品 (AN 3.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.5 Vajirūpamasutta 金刚喻经 (AN 3.25)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Vajirūpamasuttaṃ

《金刚喻经》（钻石喻经）

25. “Tayome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.

“诸位比丘！有这三种人，存在于世间。

Katame tayo?

是哪三种呢？

Arukūpamacitto puggalo, vijjūpamacitto puggalo, vajirūpamacitto puggalo.

➊ 心如疮口的人，➋ 心如闪电的人，➌ 心如金刚的人。

Katamo ca, bhikkhave, arukūpamacitto puggalo?

〈一、心如疮口的人 ➲〉

诸位比丘！什么样的人是‘心如疮口’的人呢？

Idha, bhikkhave, ekacco puggalo

诸位比丘！在此世间，有一类人——

kodhano hoti upāyāsabahulo appampi vutto samāno abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti.

容易发怒、非常烦恼，即使被稍微说一下，也会怨恨、生气、起恶念、固执己见，显露出愤怒、憎恨和不满。

Seyyathāpi, bhikkhave, duṭṭhāruko [duṭṭhārukā (sī.)] kaṭṭhena vā kaṭhalāya [kathalāya (syā. kaṃ. ka.), kaṭhalena-kathalena (aṭṭhakathā)] vā ghaṭṭito [ghaṭṭitā (sī.)] bhiyyosomattāya āsavaṃ deti [assavanoti (sī.)];

譬如，诸位比丘！用木棍或石子触碰恶性疮口，就会流出更多的[脓血]；

evamevaṃ kho, bhikkhave, idhekacco puggalo

正是如此，诸位比丘！在此世间，有一类人——

kodhano hoti upāyāsabahulo appampi vutto samāno abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti.

容易发怒、非常烦恼，即使被稍微说一下，也会怨恨、生气、起恶念、固执己见，显露出愤怒、憎恨和不满。

Ayaṃ vuccati, bhikkhave, arukūpamacitto puggalo.

诸位比丘！这种人被称为‘心如疮口’的人。

“Katamo ca, bhikkhave, vijjūpamacitto puggalo?

〈二、心如闪电的人 ➲〉

诸位比丘！什么样的人是‘心如闪电’的人呢？

Idha, bhikkhave, ekacco puggalo

诸位比丘！在此世间，有一类人——

‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti,

他如实地了知‘这是苦’，

‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti,

他如实地了知‘这是苦的集起’，

‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti,

他如实地了知‘这是苦的熄灭’，

‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.

他如实地了知‘这是导向苦熄灭的道路’。

Seyyathāpi bhikkhave, cakkhumā puriso rattandhakāratimisāyaṃ vijjantarikāya rūpāni passeyya;

譬如，诸位比丘！有眼睛的人，在漆黑的夜晚中，借着闪电的光亮，能够看见各种物体；

evamevaṃ kho, bhikkhave, idhekacco puggalo

正是如此，诸位比丘！在此世间，有一类人——

‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.

他如实地了知‘这是苦’，他如实地了知‘这是苦的集起’，他如实地了知‘这是苦的熄灭’，他如实地了知‘这是导向苦熄灭的道路’。

Ayaṃ vuccati, bhikkhave, vijjūpamacitto puggalo.

诸位比丘！这种人被称为‘心如闪电’的人。

“Katamo ca, bhikkhave, vajirūpamacitto puggalo?

〈三、心如金刚的人 ➲〉

诸位比丘！什么样的人是‘心如金刚’的人呢？

Idha, bhikkhave, ekacco puggalo

诸位比丘！在此世间，有一类人——

āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.

由于诸漏已尽，就在现世，自己证知、证实了无漏的心解脱、慧解脱，并具足安住于其中。

Seyyathāpi, bhikkhave, vajirassa natthi kiñci abhejjaṃ maṇi vā pāsāṇo vā;

譬如，诸位比丘！无论是宝石还是岩石，没有什么（东西）是金刚（钻石）所不能切断、不能破坏的；

evamevaṃ kho, bhikkhave, idhekacco puggalo

正是如此，诸位比丘！在此世间，有一类人——

āsavānaṃ khayā…pe… upasampajja viharati.

由于诸漏已尽…（中略）…具足安住于其中。

Ayaṃ vuccati, bhikkhave, vajirūpamacitto puggalo.

诸位比丘！这种人被称为‘心如金刚’的人。

‘Ime kho, bhikkhave, tayo puggalā santo saṃvijjamānā lokasmin’”ti [pu. pa. 102].

因此，诸位比丘！有这三种人，存在于世间。”

Pañcamaṃ.

金刚喻经 ～人品‧第五经终

～《增支部经典‧三集‧初五十经篇‧人品‧Vajirūpamasutta 金刚喻经》(AN 3.25)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 3.1-51)/1.3 Puggalavagga 人品 (AN 3.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.6 Sevitabbasutta 可亲近 (AN 3.26)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Sevitabbasuttaṃ

26. “Tayome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame tayo? Atthi, bhikkhave, puggalo na sevitabbo na bhajitabbo na payirupāsitabbo. Atthi, bhikkhave, puggalo sevitabbo bhajitabbo payirupāsitabbo. Atthi, bhikkhave, puggalo sakkatvā garuṃ katvā sevitabbo bhajitabbo payirupāsitabbo. Katamo ca, bhikkhave, puggalo na sevitabbo na bhajitabbo na payirupāsitabbo? Idha, bhikkhave, ekacco puggalo hīno hoti sīlena samādhinā paññāya. Evarūpo, bhikkhave, puggalo na sevitabbo na bhajitabbo na payirupāsitabbo aññatra anuddayā aññatra anukampā.

“Katamo ca, bhikkhave, puggalo sevitabbo bhajitabbo payirupāsitabbo? Idha, bhikkhave, ekacco puggalo sadiso hoti sīlena samādhinā paññāya. Evarūpo, bhikkhave, puggalo sevitabbo bhajitabbo payirupāsitabbo. Taṃ kissa hetu? Sīlasāmaññagatānaṃ sataṃ sīlakathā ca no bhavissati, sā ca no pavattinī [pavattanī (sī. syā. kaṃ. pī.) pu. pa. 122 passitabbaṃ] bhavissati, sā ca no phāsu bhavissati. Samādhisāmaññagatānaṃ sataṃ samādhikathā ca no bhavissati, sā ca no pavattinī bhavissati, sā ca no phāsu bhavissati. Paññāsāmaññagatānaṃ sataṃ paññākathā ca no bhavissati, sā ca no pavattinī bhavissati, sā ca no phāsu bhavissatīti. Tasmā evarūpo puggalo sevitabbo bhajitabbo payirupāsitabbo.

“Katamo ca, bhikkhave, puggalo sakkatvā garuṃ katvā sevitabbo bhajitabbo payirupāsitabbo? Idha, bhikkhave, ekacco puggalo adhiko hoti sīlena samādhinā paññāya. Evarūpo, bhikkhave, puggalo sakkatvā garuṃ katvā sevitabbo bhajitabbo payirupāsitabbo. Taṃ kissa hetu? Iti aparipūraṃ vā sīlakkhandhaṃ paripūressāmi, paripūraṃ vā sīlakkhandhaṃ tattha tattha paññāya anuggahessāmi; aparipūraṃ vā samādhikkhandhaṃ paripūressāmi, paripūraṃ vā samādhikkhandhaṃ tattha tattha paññāya anuggahessāmi; aparipūraṃ vā paññākkhandhaṃ paripūressāmi, paripūraṃ vā paññākkhandhaṃ tattha tattha paññāya anuggahessāmīti. Tasmā evarūpo puggalo sakkatvā garuṃ katvā sevitabbo bhajitabbo payirupāsitabbo. Ime kho, bhikkhave, tayo puggalā santo saṃvijjamānā lokasmin”ti.

“Nihīyati puriso nihīnasevī,

Na ca hāyetha kadāci tulyasevī;

Seṭṭhamupanamaṃ udeti khippaṃ,

Tasmā attano uttariṃ bhajethā”ti. chaṭṭhaṃ;

☸---------------------------------------------------------------------

二十六 可亲近

“诸位比丘！有这三种人存在于世间。是哪三种呢？诸位比丘！有一种人，不应亲近、不应结交、不应侍奉。诸位比丘！有一种人，应当亲近、应当结交、应当侍奉。诸位比丘！有一种人，应当恭敬、应当尊重、应当亲近、应当结交、应当侍奉。

诸位比丘！什么样的人是不应亲近、不应结交、不应侍奉的呢？

诸位比丘！在此世间，有一类人，在戒、定、慧方面是低劣的。诸位比丘！这样的人是不应亲近、不应结交、不应侍奉的，除非是出于怜悯、除非是出于慈悲。

又，诸位比丘！什么样的人是应当亲近、应当结交、应当侍奉的呢？

诸位比丘！有一类人，在戒、定、慧方面与自己是同等的。诸位比丘！这样的人是应当亲近、应当结交、应当侍奉的。为什么呢？（因为）与戒行同等的善人在一起，我们就会有关于戒的谈论，这些谈论对我们会有助益，会使我们安稳。与定力同等的善人在一起，我们就会有关于定的谈论，这些谈论对我们会有助益，会使我们安稳。与智慧同等的善人在一起……乃至……我们会安稳。就是这个原因。因此，这样的人是应当亲近、应当结交、应当侍奉的。

又，诸位比丘！什么样的人是应当恭敬、应当尊重、应当亲近、应当结交、应当侍奉的呢？

诸位比丘！在此世间，有一类人，在戒、定、慧方面是超胜（于自己）的。诸位比丘！这样的人是应当恭敬、应当尊重、应当亲近、应当结交、应当侍奉的。为什么呢？（因为和他们在一起，可以这样想：）‘我将使尚未圆满的戒蕴得以圆满，或者对于已圆满的戒蕴，在各方面以智慧来辅助提升；我将使尚未圆满的定蕴得以圆满，或者对于已圆满的定蕴，在各方面以智慧来辅助提升；我将使尚未圆满的慧蕴得以圆满，或者对于已圆满的慧蕴，在各方面以智慧来辅助提升。’就是这个原因。因此，这样的人是应当恭敬、应当尊重、应当亲近、应当结交、应当侍奉的。诸位比丘！这三种人存在于世间。”

亲近低劣者，人会退步；

亲近同等者，永不退步；

亲近殊胜者，迅速提升；

因此应当亲近比自己更优秀的人。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 3.1-51)/1.3 Puggalavagga 人品 (AN 3.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.7 Jigucchitabbasutta 应厌弃 (AN 3.27)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Jigucchitabbasuttaṃ

27. “Tayome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame tayo? Atthi, bhikkhave, puggalo jigucchitabbo na sevitabbo na bhajitabbo na payirupāsitabbo. Atthi, bhikkhave, puggalo ajjhupekkhitabbo na sevitabbo na bhajitabbo na payirupāsitabbo. Atthi, bhikkhave, puggalo sevitabbo bhajitabbo payirupāsitabbo. Katamo ca, bhikkhave, puggalo jigucchitabbo na sevitabbo na bhajitabbo na payirupāsitabbo? Idha, bhikkhave, ekacco puggalo dussīlo hoti pāpadhammo asuci saṅkassarasamācāro paṭicchannakammanto, assamaṇo samaṇapaṭiñño, abrahmacārī brahmacāripaṭiñño, antopūti avassuto kasambujāto. Evarūpo, bhikkhave, puggalo jigucchitabbo na sevitabbo na bhajitabbo na payirupāsitabbo. Taṃ kissa hetu? Kiñcāpi, bhikkhave, evarūpassa puggalassa na diṭṭhānugatiṃ āpajjati, atha kho naṃ pāpako kittisaddo abbhuggacchati – ‘pāpamitto purisapuggalo pāpasahāyo pāpasampavaṅko’ti. Seyyathāpi, bhikkhave, ahi gūthagato kiñcāpi na daṃsati [ḍaṃsati (sī. syā.), ḍassati (pī.)], atha kho naṃ makkheti; evamevaṃ kho, bhikkhave, kiñcāpi evarūpassa puggalassa na diṭṭhānugatiṃ āpajjati, atha kho naṃ pāpako kittisaddo abbhuggacchati – ‘pāpamitto purisapuggalo pāpasahāyo pāpasampavaṅko’ti. Tasmā evarūpo puggalo jigucchitabbo na sevitabbo na bhajitabbo na payirupāsitabbo.

“Katamo ca, bhikkhave, puggalo ajjhupekkhitabbo na sevitabbo na bhajitabbo na payirupāsitabbo? Idha, bhikkhave, ekacco puggalo kodhano hoti upāyāsabahulo, appampi vutto samāno abhisajjati kuppati byāpajjati patitthīyati, kopañca dosañca appaccayañca pātukaroti. Seyyathāpi, bhikkhave, duṭṭhāruko kaṭṭhena vā kaṭhalāya vā ghaṭṭito bhiyyosomattāya āsavaṃ deti; evamevaṃ kho, bhikkhave…pe… seyyathāpi, bhikkhave, tindukālātaṃ kaṭṭhena vā kaṭhalāya vā ghaṭṭitaṃ bhiyyosomattāya cicciṭāyati ciṭiciṭāyati; evamevaṃ kho bhikkhave…pe… seyyathāpi, bhikkhave, gūthakūpo kaṭṭhena vā kaṭhalāya vā ghaṭṭito bhiyyosomattāya duggandho hoti; evamevaṃ kho, bhikkhave, idhekacco puggalo kodhano hoti upāyāsabahulo, appampi vutto samāno abhisajjati kuppati byāpajjati patitthīyati, kopañca dosañca appaccayañca pātukaroti. Evarūpo, bhikkhave, puggalo ajjhupekkhitabbo na sevitabbo na bhajitabbo na payirupāsitabbo. Taṃ kissa hetu? Akkoseyyapi maṃ paribhāseyyapi maṃ anatthampi maṃ kareyyāti. Tasmā evarūpo puggalo ajjhupekkhitabbo na sevitabbo na bhajitabbo na payirupāsitabbo.

“Katamo ca, bhikkhave, puggalo sevitabbo bhajitabbo payirupāsitabbo? Idha, bhikkhave, ekacco puggalo sīlavā hoti kalyāṇadhammo. Evarūpo, bhikkhave, puggalo sevitabbo bhajitabbo payirupāsitabbo. Taṃ kissa hetu? Kiñcāpi, bhikkhave, evarūpassa puggalassa na diṭṭhānugatiṃ āpajjati, atha kho naṃ kalyāṇo kittisaddo abbhuggacchati – ‘kalyāṇamitto purisapuggalo kalyāṇasahāyo kalyāṇasampavaṅko’ti. Tasmā evarūpo puggalo sevitabbo bhajitabbo payirupāsitabbo. ‘Ime kho, bhikkhave, tayo puggalā santo saṃvijjamānā lokasmin’”ti.

“Nihīyati puriso nihīnasevī,

Na ca hāyetha kadāci tulyasevī;

Seṭṭhamupanamaṃ udeti khippaṃ,

Tasmā attano uttariṃ bhajethā”ti. sattamaṃ;

☸---------------------------------------------------------------------

二十七 应厌弃

“诸比丘！有这三种人，存在于世间。是哪三种呢？诸比丘！有一种人，应被厌弃，是不应亲近、不应依附、不应侍奉的。诸比丘！有一种人，应被舍弃，不应亲近、不应依附、不应侍奉的。诸比丘！还有一种人，是应当亲近、应当依附、应当侍奉的。

诸比丘！那么，哪种人是应被厌弃、不应亲近、不应依附、不应侍奉的呢？

诸比丘！世间有一种人，毁坏戒律、品性恶劣、不清净、行为引人怀疑。造作隐藏的恶业，不是沙门却自称沙门，不是梵行者却自称梵行者。内心腐朽、烦恼漏泄、如同垃圾。诸比丘！这样的人是应被厌弃、不应亲近、不应依附、不应侍奉的。这是什么原因呢？诸比丘！即使不仿效这种人的行为，坏名声也会传播开来，人们会说：‘这个人与恶人为友、与恶人为伴、与恶人为伍。’诸比丘！就像粪坑里的蛇，即使不咬人，也会玷污人；同样的，诸比丘！即使不仿效这种人的行为，坏名声也会传播开来……乃至……‘与恶人为伍’。所以这样的人应被厌弃，不应亲近、不应依附、不应侍奉。

又，诸比丘！哪种人是应被舍弃、不应亲近、不应依附、不应侍奉的呢？

诸比丘！世间有一种人，易怒、多烦恼，稍微说他几句就生气、发怒、暴躁、固执，显露出愤怒、嗔恨和不满。诸比丘！就像用木棍或石子触碰恶疮，会流出更多的脓液；同样的，诸比丘！……乃至［三集之二五］……诸比丘！就像燃烧的镇头迦木炭，用木棍或石子触碰它，会发出更响的噼啪声；同样的，诸比丘！……乃至……诸比丘！就像用木棍或石子搅动粪坑，会散发出更强烈的恶臭。诸比丘！世间有一种人，易怒、多烦恼……乃至……显露出……。诸比丘！这样的人是应被舍弃、不应亲近、不应依附、不应侍奉的。这是什么原因呢？（因为你会想：）‘他可能会辱骂我，他可能会呵斥我，他可能会伤害我。’因此这样的人应被舍弃，不应亲近、不应依附、不应侍奉。

诸比丘！哪种人是应当亲近、应当依附、应当侍奉的呢？

诸比丘！世间有一种人，持戒、品性善良。诸比丘！这样的人应当亲近、依附、侍奉。这是什么原因呢？诸比丘！即使不仿效这种人的行为，好名声也会传播开来，人们会说：‘这个人与善人为友、与善人为伴、与善人为伍。’因此这样的人应当亲近、依附、侍奉。诸比丘！这三种人存在于世间。

亲近低劣者会退步，

亲近同等者不退步；

侍奉贤胜者速进步，

因此应亲近胜过自己的人。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 3.1-51)/1.3 Puggalavagga 人品 (AN 3.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.8 Gūthabhāṇīsutta 粪语人 (AN 3.28)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Gūthabhāṇīsuttaṃ

28. “Tayome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame tayo? Gūthabhāṇī, pupphabhāṇī, madhubhāṇī. Katamo ca, bhikkhave, puggalo gūthabhāṇī? Idha, bhikkhave, ekacco puggalo sabhaggato vā parisaggato vā [sabhāgato vā parisāgato vā (syā. kaṃ.)] ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho – ‘ehambho purisa, yaṃ jānāsi taṃ vadehī’ti. So ajānaṃ vā āha ‘jānāmī’ti, jānaṃ vā āha ‘na jānāmī’ti, apassaṃ vā āha ‘passāmī’ti, passaṃ vā āha ‘na passāmī’ti [ma. ni. 1.440; pu. pa. 91]; iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti. Ayaṃ vuccati, bhikkhave, puggalo gūthabhāṇī.

“Katamo ca, bhikkhave, puggalo pupphabhāṇī? Idha, bhikkhave, ekacco puggalo sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho – ‘ehambho purisa, yaṃ pajānāsi taṃ vadehī’ti, so ajānaṃ vā āha ‘na jānāmī’ti, jānaṃ vā āha ‘jānāmī’ti, apassaṃ vā āha ‘na passāmī’ti, passaṃ vā āha ‘passāmī’ti; iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti. Ayaṃ vuccati, bhikkhave, puggalo pupphabhāṇī.

“Katamo ca, bhikkhave, puggalo madhubhāṇī? Idha, bhikkhave, ekacco puggalo pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti. Ayaṃ vuccati, bhikkhave, puggalo madhubhāṇī. Ime kho, bhikkhave, tayo puggalā santo saṃvijjamānā lokasmin”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

二十八 粪语人

诸比丘！有这三种人，存在于世间。是哪三种呢？粪语人、花语人、蜜语人。

诸比丘！什么是粪语人呢？

诸比丘！世间有一种人，或是在会议中，或是在大众中，或是在亲属中，或是在团体中，或是在王宫（法庭）中，被传唤作证人时，被告知：‘喂，请说出你所知道的。’他不知道却说‘我知道’，或者知道却说‘我不知道’；没看见却说‘我看见了’，或者看见了却说‘我没看见’。像这样，为了自己，或为了他人，或为了一些微小的利益，明知故犯地说谎话。诸比丘！这种人被称为粪语人。

诸比丘！什么是花语人呢？

诸比丘！世间有一种人，或是在会议中，或是在大众中，或是在亲属中，或是在团体中，或是在王宫（法庭）中，被传唤作证人时，被告知：‘喂，请说出你所知道的。’他不知道就说‘我不知道’，知道就说‘我知道’；没看见就说‘我没看见’，看见了就说‘我看见了’。像这样，无论为了自己，或为了他人，或为了一些微小的利益，都不会明知故犯地说谎话。诸比丘！这种人被称为花语人。

诸比丘！什么是蜜语人呢？

诸比丘！世间有一种人，舍弃粗恶语，远离粗恶语；他说的话柔和、悦耳、可爱、深入人心、有礼貌、令众人喜爱、令众人愉悦。诸比丘！这种人被称为蜜语人。

诸比丘！这三种人，存在于世间。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 3.1-51)/1.3 Puggalavagga 人品 (AN 3.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.9 Andhasutta 盲人 (AN 3.29)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Andhasuttaṃ

29. “Tayome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame tayo? Andho, ekacakkhu, dvicakkhu. Katamo ca, bhikkhave, puggalo andho? Idha, bhikkhave, ekaccassa puggalassa tathārūpaṃ cakkhu na hoti yathārūpena cakkhunā anadhigataṃ vā bhogaṃ adhigaccheyya adhigataṃ vā bhogaṃ phātiṃ kareyya [phātikareyya (sī.)]; tathārūpampissa cakkhu na hoti yathārūpena cakkhunā kusalākusale dhamme jāneyya, sāvajjānavajje dhamme jāneyya, hīnappaṇīte dhamme jāneyya, kaṇhasukkasappaṭibhāge dhamme jāneyya. Ayaṃ vuccati, bhikkhave, puggalo andho.

“Katamo ca, bhikkhave, puggalo ekacakkhu? Idha, bhikkhave, ekaccassa puggalassa tathārūpaṃ cakkhu hoti yathārūpena cakkhunā anadhigataṃ vā bhogaṃ adhigaccheyya adhigataṃ vā bhogaṃ phātiṃ kareyya; tathārūpaṃ panassa [tathārūpampissa (syā. kaṃ. pī. ka.)] cakkhu na hoti yathārūpena cakkhunā kusalākusale dhamme jāneyya, sāvajjānavajje dhamme jāneyya, hīnappaṇīte dhamme jāneyya, kaṇhasukkasappaṭibhāge dhamme jāneyya. Ayaṃ vuccati, bhikkhave, puggalo ekacakkhu.

“Katamo ca, bhikkhave, puggalo dvicakkhu? Idha, bhikkhave, ekaccassa puggalassa tathārūpaṃ cakkhu hoti yathārūpena cakkhunā anadhigataṃ vā bhogaṃ adhigaccheyya, adhigataṃ vā bhogaṃ phātiṃ kareyya; tathārūpampissa cakkhu hoti yathārūpena cakkhunā kusalākusale dhamme jāneyya; sāvajjānavajje dhamme jāneyya, hīnappaṇīte dhamme jāneyya, kaṇhasukkasappaṭibhāge dhamme jāneyya. Ayaṃ vuccati, bhikkhave, puggalo dvicakkhu. ‘Ime kho, bhikkhave, tayo puggalā santo saṃvijjamānā lokasmin’”ti.

“Na ceva bhogā tathārūpā, na ca puññāni kubbati;

Ubhayattha kaliggāho, andhassa hatacakkhuno.

“Athāparāyaṃ akkhāto, ekacakkhu ca puggalo;

Dhammādhammena saṭhoso [saṃsaṭṭho (sī. syā. kaṃ. pī.), saṭhoti (ka.)], bhogāni pariyesati.

“Theyyena kūṭakammena, musāvādena cūbhayaṃ;

Kusalo hoti saṅghātuṃ [saṃhātuṃ (syā.)], kāmabhogī ca mānavo;

Ito so nirayaṃ gantvā, ekacakkhu vihaññati.

“Dvicakkhu pana akkhāto, seṭṭho purisapuggalo;

Dhammaladdhehi bhogehi, uṭṭhānādhigataṃ dhanaṃ.

“Dadāti seṭṭhasaṅkappo, abyaggamānaso naro;

Upeti bhaddakaṃ ṭhānaṃ, yattha gantvā na socati.

“Andhañca ekacakkhuñca, ārakā parivajjaye;

Dvicakkhuṃ pana sevetha, seṭṭhaṃ purisapuggalan”ti. navamaṃ;

☸---------------------------------------------------------------------

二十九 盲人

诸比丘！有这三种人，存在于世间。是哪三种呢？盲人、独眼人、双眼人。

诸比丘！什么是盲人呢？

诸比丘！世间有一种人，他没有那种能够获得未得财富、或增长已得财富的（世间）眼；他也没有那种能够了知善与不善法、有罪与无罪法、低劣与高胜法、黑白相应法的（智慧）眼。诸比丘！这种人被称为盲人。

又，诸比丘！什么是独眼人呢？

诸比丘！世间有一种人，他有那种能够获得未得财富、或增长已得财富的（世间）眼；但他没有那种能够了知善与不善法、有罪与无罪法、低劣与高胜法、黑白相应法的（智慧）眼。诸比丘！这种人被称为独眼人。

诸比丘！什么是双眼人呢？

诸比丘！世间有一种人，他既有那种能够获得未得财富、或增长已得财富的（世间）眼；他也有那种能够了知善与不善法、有罪与无罪法、低劣与高胜法、黑白相应法的（智慧）眼。诸比丘！这种人被称为双眼人。

诸比丘！这三种人，存在于世间。

毁坏双眼者， 既无世间财

又不造诸福， 于此两者皆失利。

其次所说者， 名为独眼人；

他混合正法与非法， 搜求诸财富。

或通过偷盗、欺诈、 或通过妄语两者兼施；

他善于积聚财富， 享受世俗欲乐。

由此（命终）堕地狱， 独眼之人受苦恼。

然而所说双眼人， 乃最胜大丈夫；

他以正法得财富， 精勤努力获资财。

具最胜意乐而布施， 此人心意无忧恼；

他去往贤善之处， 到达那里无忧愁。

对于盲人和独眼人， 应当远远地避开；

应当亲近双眼人， 最胜的大丈夫。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 3.1-51)/1.3 Puggalavagga 人品 (AN 3.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.10 Avakujjasutta 覆慧人 (AN 3.30)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Avakujjasuttaṃ

30. “Tayome, bhikkhave [pu. pa. 107-108], puggalā santo saṃvijjamānā lokasmiṃ. Katame tayo? Avakujjapañño puggalo, ucchaṅgapañño puggalo, puthupañño puggalo. Katamo ca, bhikkhave, avakujjapañño puggalo? Idha, bhikkhave, ekacco puggalo ārāmaṃ gantā hoti abhikkhaṇaṃ bhikkhūnaṃ santike dhammassavanāya. Tassa bhikkhū dhammaṃ desenti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsenti. So tasmiṃ āsane nisinno tassā kathāya neva ādiṃ manasi karoti, na majjhaṃ manasi karoti, na pariyosānaṃ manasi karoti; vuṭṭhitopi tamhā āsanā tassā kathāya neva ādiṃ manasi karoti, na majjhaṃ manasi karoti, na pariyosānaṃ manasi karoti. Seyyathāpi, bhikkhave, kumbho nikkujjo [nikkujjo (sī. pī.)] tatra udakaṃ āsittaṃ vivaṭṭati, no saṇṭhāti; evamevaṃ kho, bhikkhave, idhekacco puggalo ārāmaṃ gantā hoti abhikkhaṇaṃ bhikkhūnaṃ santike dhammassavanāya. Tassa bhikkhū dhammaṃ desenti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsenti. So tasmiṃ āsane nisinno tassā kathāya neva ādiṃ manasi karoti, na majjhaṃ manasi karoti, na pariyosānaṃ manasi karoti; vuṭṭhitopi tamhā āsanā tassā kathāya nevādiṃ manasi karoti, na majjhaṃ manasi karoti, na pariyosānaṃ manasi karoti. Ayaṃ vuccati, bhikkhave, avakujjapañño puggalo.

“Katamo ca, bhikkhave, ucchaṅgapañño puggalo? Idha, bhikkhave, ekacco puggalo ārāmaṃ gantā hoti abhikkhaṇaṃ bhikkhūnaṃ santike dhammassavanāya. Tassa bhikkhū dhammaṃ desenti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsenti. So tasmiṃ āsane nisinno tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti; vuṭṭhito ca kho tamhā āsanā tassā kathāya nevādiṃ manasi karoti, na majjhaṃ manasi karoti, na pariyosānaṃ manasi karoti. Seyyathāpi, bhikkhave, purisassa ucchaṅge nānākhajjakāni ākiṇṇāni – tilā taṇḍulā modakā badarā. So tamhā āsanā vuṭṭhahanto satisammosā pakireyya. Evamevaṃ kho, bhikkhave, idhekacco puggalo ārāmaṃ gantā hoti abhikkhaṇaṃ bhikkhūnaṃ santike dhammassavanāya. Tassa bhikkhū dhammaṃ desenti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsenti. So tasmiṃ āsane nisinno tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti; vuṭṭhito ca kho tamhā āsanā tassā kathāya neva ādiṃ manasi karoti, na majjhaṃ manasi karoti, na pariyosānaṃ manasi karoti. Ayaṃ vuccati, bhikkhave, ucchaṅgapañño puggalo.

“Katamo ca, bhikkhave, puthupañño puggalo? Idha, bhikkhave, ekacco puggalo ārāmaṃ gantā hoti abhikkhaṇaṃ bhikkhūnaṃ santike dhammassavanāya. Tassa bhikkhū dhammaṃ desenti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsenti. So tasmiṃ āsane nisinno tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti; vuṭṭhitopi tamhā āsanā tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti. Seyyathāpi, bhikkhave, kumbho ukkujjo tatra udakaṃ āsittaṃ saṇṭhāti no vivaṭṭati; evamevaṃ kho, bhikkhave, idhekacco puggalo ārāmaṃ gantā hoti abhikkhaṇaṃ bhikkhūnaṃ santike dhammassavanāya. Tassa bhikkhū dhammaṃ desenti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsenti. So tasmiṃ āsane nisinno tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti; vuṭṭhitopi tamhā āsanā tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti. Ayaṃ vuccati, bhikkhave, puthupañño puggalo. ‘Ime kho, bhikkhave, tayo puggalā santo saṃvijjamānā lokasmin’”ti.

“Avakujjapañño puriso, dummedho avicakkhaṇo;

Abhikkhaṇampi ce hoti, gantā bhikkhūna santike.

“Ādiṃ kathāya majjhañca, pariyosānañca tādiso;

Uggahetuṃ na sakkoti, paññā hissa na vijjati.

“Ucchaṅgapañño puriso, seyyo etena vuccati;

Abhikkhaṇampi ce hoti, gantā bhikkhūna santike.

“Ādiṃ kathāya majjhañca, pariyosānañca tādiso;

Nisinno āsane tasmiṃ, uggahetvāna byañjanaṃ;

Vuṭṭhito nappajānāti, gahitaṃ hissa [gahitampissa (ka.)] mussati.

“Puthupañño ca puriso, seyyo etehi [etena (ka.)] vuccati;

Abhikkhaṇampi ce hoti, gantā bhikkhūna santike.

“Ādiṃ kathāya majjhañca, pariyosānañca tādiso;

Nisinno āsane tasmiṃ, uggahetvāna byañjanaṃ.

“Dhāreti seṭṭhasaṅkappo, abyaggamānaso naro;

Dhammānudhammappaṭipanno, dukkhassantakaro siyā”ti. dasamaṃ;

Puggalavaggo tatiyo.

Tassuddānaṃ –

Samiddha [kāyasakkhi (sī.), saviṭṭha (syā. kaṃ.), seṭṭha (ka.)] -gilāna-saṅkhārā, bahukārā vajirena ca;

Sevi-jiguccha-gūthabhāṇī, andho ca avakujjatāti.

☸---------------------------------------------------------------------

三十 覆慧人

诸比丘！有这三种人，存在于世间。是哪三种呢？覆慧人、膝慧人、广慧人。

诸比丘！什么是覆慧人呢？

诸比丘！世间有一种人，常常去寺院，到比丘们那里听法。比丘们为他解说佛法，初善、中善、后善，义理圆满，言辞具足，开示完全圆满、清净的梵行。他坐在座位上时，对所说的法，开头、中间、结尾都不放在心上；从座位站起来后，对所说的法，开头、中间、结尾也都不放在心上。诸比丘！就像一个倒覆的水瓶，往里面倒水，水只会流走，而不会存留其处。同样的，诸比丘！世间有一种人，常常去寺院……乃至……结尾也都不放在心上。诸比丘！是名为覆慧人。

诸比丘！什么是膝慧人呢？

诸比丘！世间有一种人，常常去寺院……乃至……开示（佛法）。他坐在座位上时，对所说的法，开头、中间、结尾都放在心上；但是从座位站起来后，对所说的法，开头、中间、结尾就都不放在心上了。诸比丘！就像一个人的膝盖上（或衣襟里）放满了各种零食——芝麻、米粒、糖果、枣子等，当他从座位上站起来时，由于失念而把它们散落了。诸比丘！同样的，世间有一种人，常常去寺院……乃至……结尾都放在心上。又从其座起，不思惟其所说之初，不思惟中，不思惟后。诸比丘！是名为膝慧人。

又，诸比丘！什么是广慧人呢？

诸比丘！世间有一种人，常常去寺院……乃至……开示（佛法）。他坐在座位上时，对所说的法，开头、中间、结尾都放在心上；从座位站起来后，对所说的法，开头、中间、结尾也都放在心上。诸比丘！就像一个正放的水瓶，往里面倒水，水会存留在里面，而不会流走。诸比丘！同样的，世间有一种人，常常去寺院……乃至……开示。彼就坐于其座，思惟其所说之初，思惟中，思惟后。从其座起亦思惟其所说之初，思惟中，思惟后。诸比丘！是名为广慧人。

诸比丘！这三种人，存在于世间。

覆慧之人， 愚痴无智慧眼；

即使常常去请教， 在诸比丘面前。

对于所说的法， 初中后善义；

他都不能领会， 因他没有智慧。

比前者稍胜， 称为膝慧人；

即使常常去请教， 在诸比丘面前。

对于所说的法， 初中后善义；

当他坐在座上时， 能领会文句；

但站起来后不了知， 所领会的已忘失。

比前两者更胜， 称为广慧人；

即使常常去请教， 在诸比丘面前。

对于所说的法， 初中后善义；

当他坐在座上时， 能领会文句。

他保持最胜意乐， 心意专注不散乱；

受持法并随法行， 能成为灭苦之人。

人品第三

摄颂：

身证、病、行，多作、金刚喻；

应亲近者、应厌弃者、粪语者，盲人与覆慧人。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 3.1-51)/1.4 Devadūtavagga 天使品 (AN 3.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.1 Sabrahmakasutta 梵天 (AN 3.31)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Devadūtavaggo

1.Sabrahmakasuttaṃ

31. “Sabrahmakāni, bhikkhave, tāni kulāni yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti. Sapubbācariyakāni, bhikkhave, tāni kulāni yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti. Sāhuneyyāni, bhikkhave, tāni kulāni yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti. ‘Brahmā’ti, bhikkhave, mātāpitūnaṃ etaṃ adhivacanaṃ. ‘Pubbācariyā’ti, bhikkhave, mātāpitūnaṃ etaṃ adhivacanaṃ. ‘Āhuneyyā’ti, bhikkhave, mātāpitūnaṃ etaṃ adhivacanaṃ. Taṃ kissa hetu? Bahukārā, bhikkhave, mātāpitaro puttānaṃ, āpādakā posakā, imassa lokassa dassetāroti.

“Brahmāti mātāpitaro, pubbācariyāti vuccare;

Āhuneyyā ca puttānaṃ, pajāya anukampakā.

“Tasmā hi ne namasseyya, sakkareyya ca paṇḍito;

Annena atha pānena, vatthena sayanena ca;

Ucchādanena nhāpanena [nahāpanena (sī.)], pādānaṃ dhovanena ca.

“Tāya naṃ pāricariyāya, mātāpitūsu paṇḍitā;

Idheva [idha ceva (sī.)] naṃ pasaṃsanti, pecca sagge pamodatī”ti [sagge ca modatīti (sī.) itivu. 106 itivuttake]. paṭhamaṃ;

☸---------------------------------------------------------------------

第四 天使品

三十一 梵天

诸比丘！那些子女在家中尊敬父母的家庭，可以说是有梵天在家中。诸比丘！那些子女在家中尊敬父母的家庭，可以说是有古师（最早的老师）在家中。诸比丘！那些子女在家中尊敬父母的家庭，可以说是有应供者在家中。

诸比丘！‘梵天’，这是父母的同义词。诸比丘！‘古师’，这是父母的同义词。诸比丘！‘应供者’，这是父母的同义词。这是什么原因呢？诸比丘！父母对子女有大恩，是子女的养育者、抚养者，引领他们认识这个世界。

父母被称为梵天， 被称为古师；

他们值得子女供养， 怜爱着后代。

因此智者应礼敬、 恭敬他们；

用饮食、衣服、 卧具（供养），

用涂身油、沐浴、 以及为他们洗脚。

智者如此侍奉父母， 今世受人们称赞，

死后在天界欢喜。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2566.6.13 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 3.1-51)/1.4 Devadūtavagga 天使品 (AN 3.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.2 Ānandasutta 阿难经 (AN 3.32)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Ānandasuttaṃ

阿难经

☆ 七随眠（ Sattānusayā ） ➾

⑴ 爱染随眠（在潜意识的范围内，生起：爱欲心）；

⑵ 瞋随眠（在潜意识的范围内，生起：瞋恚心）；

⑶ 见随眠（在潜意识的范围内，生起：有身见、戒禁取心）；

⑷ 疑随眠（在潜意识的范围内，生起：疑心）；

⑸ 慢随眠（在潜意识的范围内，生起：掉举、慢心）；

⑹ 有贪随眠（在潜意识的范围内，生起：色贪及无色贪心）；

⑺ 无明随眠（在潜意识的范围内，生起：无明心）。

～《相应部经典‧道相应‧暴流品‧Anusayasutta 随眠经》(SN 45.176)

☆ 坐于一面（ Ekamantaṃ nisīdi ） ➾

⑴ 《合诵经》

“尔时，世尊着下衣，持上衣及钵，与比丘众俱，诣往讲堂。

诣已，洗足而入讲堂，依中央柱向东而坐。

诸比丘众亦各洗足而入讲堂，依西壁向东而坐于世尊之后。

波婆邑之末罗族等亦各洗足而入讲堂，依东壁向西，面世尊而坐。”

～《长部经典‧波梨品‧Saṅgītisutta 合诵经》(DN 33, 299)

⑵ 《大般涅槃经》

“尔时，世尊着下衣，持衣钵，与大比丘众俱，往赴休息堂，至已，洗足进入休息堂，靠近中央柱面东而坐。比丘众亦洗足入休息堂，靠近西壁，绕世尊面东而坐。波吒厘村落之优婆塞等，洗足入休息堂，靠近东壁，向世尊面西而坐。”

～《长部经典‧大品‧Mahāparinibbānasutta 大般涅槃经》(DN 16, 148)

第一章 ✫ 说法缘起

32. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami;

那时，具寿阿难前往世尊那里；

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

到达后，礼敬世尊，在一旁坐下。

Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

坐在一旁的具寿阿难对世尊说：

第二章 ✫ 无我三昧

“Siyā nu kho, bhante, bhikkhuno tathārūpo samādhipaṭilābho yathā

“大德！比丘可以获得这样的三昧吗？即：

imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā nāssu,

‘对于这个有意识的身体，（是否）已经熄灭了“我执、我所执与慢随眠”？

bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā nāssu;

又对于一切外在的相，（是否）已经熄灭了“我执、我所执与慢随眠”？

yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato

此外，由于已经（修习）圆满具足“心解脱、慧解脱”而安住（于梵行）——

ahaṅkāramamaṅkāramānānusayā na honti

（即使）在不（专注于）修习（如何熄灭）“我执、我所执与慢随眠”的时候；

tañca cetovimuttiṃ paññāvimuttiṃ upasampajja vihareyyā”ti?

他也已经能够圆满具足“心解脱、慧解脱”而安住（于梵行）了吗？’”

第三章 ✫ 佛陀略说

“Siyā, ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā

“阿难！比丘可以获得这样的三昧，即：

imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā nāssu,

‘对于这个有意识的身体，已经熄灭了“我执、我所执与慢随眠”。

bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā nāssu;

又对于一切外在的相，已经熄灭了“我执、我所执与慢随眠”。

yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato

此外，由于已经（修习）圆满具足“心解脱、慧解脱”而安住（于梵行）——

ahaṅkāramamaṅkāramānānusayā na honti

（即使）在不（专注于）修习（如何熄灭）“我执、我所执与慢随眠”的时候；

tañca cetovimuttiṃ paññāvimuttiṃ upasampajja vihareyyā”ti.

他也已经能够圆满具足：“心解脱、慧解脱”而安住（于梵行）。’”

第四章 ✫ 获得三昧

“Yathā kathaṃ pana, bhante, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā

“然而，大德！比丘又如何获得这样的三昧呢？即：

imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā nāssu,

‘对于这个有意识的身体，已经熄灭了“我执、我所执与慢随眠”。

bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā nāssu;

又对于一切外在的相，已经熄灭了“我执、我所执与慢随眠”。

yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato

此外，由于已经（修习）圆满具足“心解脱、慧解脱”而安住（于梵行）——

ahaṅkāramamaṅkāramānānusayā na honti

（即使）在不（专注于）修习（如何熄灭）“我执、我所执与慢随眠”的时候；

tañca cetovimuttiṃ paññāvimuttiṃ upasampajja vihareyyā”ti?

他也已经能够圆满具足：“心解脱、慧解脱”而安住（于梵行）了吗？’”

第五章 ✫ 详细解说

“Idhānanda, bhikkhuno evaṃ hoti –

“阿难！世间有这样的比丘！像这样修习：

‘etaṃ santaṃ etaṃ paṇītaṃ

‘这（涅槃）是寂静、这（涅槃）是殊胜——

yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.

也就是一切（心）行的止息，一切执取（对象）的舍弃、渴爱的灭尽、离贪、灭尽、涅槃。’

Evaṃ kho, ānanda, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā

阿难！如果能像这样，比丘才能获得这样的三昧，即：

imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā nāssu,

‘对于这个有意识的身体，已经熄灭了“我执、我所执与慢随眠”。

bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā nāssu;

又对于一切外在的相，已经熄灭了“我执、我所执与慢随眠”。

yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato

此外，由于已经（修习）圆满具足“心解脱、慧解脱”而安住（于梵行）——

ahaṅkāramamaṅkāramānānusayā na honti

（即使）在不（专注于）修习（如何熄灭）“我执、我所执与慢随眠”的时候；

tañca cetovimuttiṃ paññāvimuttiṃ upasampajja vihareyyā”ti.

他也已经能够圆满具足：“心解脱、慧解脱”而安住（于梵行）。’

第六章 ✫ 问彼岸道

“Idañca pana metaṃ, ānanda, sandhāya bhāsitaṃ pārāyane puṇṇakapañhe –

还有，阿难！关于这一点，我在《彼岸道品》布那迦所请教的问题中，曾宣说过：

“Saṅkhāya lokasmiṃ paroparāni [parovarāni (sī. pī.) su. ni. 1054; cūḷani. puṇṇakamāṇavapucchā 73],

‘洞察世间此岸彼岸皆灭；

（生起内观智慧，洞察世间此岸的六根，与彼岸的六尘，全都寂灭；）

Yassiñjitaṃ natthi kuhiñci loke;

世间无造作，有何动摇？

（世间不曾有任何主宰者，也未曾被创造过，何曾会动摇呢？）

Santo vidhūmo anīgho [anigho (sī. syā. kaṃ. pī.), anagho (?)] nirāso,

寂静无染离苦忧；

（涅槃寂静之乐无以言喻：既无贪着之味，又无瞋恚之烟，也无苦恼之恼；）

Atāri so jātijaranti brūmī”ti.

我说他已解脱生与老！

（我说：对于生与老死的轮回，他已经成功渡越解脱！）’”

dutiyaṃ;

阿难经 ～天使品‧第二经终

～《增支部经典‧三集‧初五十经篇‧天使品‧Ānandasutta 阿难经》(AN 3.32)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2566.6.13 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 3.1-51)/1.4 Devadūtavagga 天使品 (AN 3.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.3 Sāriputtasutta 舍利弗经 (AN 3.33)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Sāriputtasuttaṃ

舍利弗经

☆ 十随眠（ Dasa anusayā ） ➾

① 有身见随眠（ Sakkāyadiṭṭhānusayo 属于七随眠中的见随眠）；

② 疑随眠（ Vicikicchānusayo ）；

③ 戒禁取随眠（ Sīlabbataparāmāsānusayo 属于七随眠中的见随眠）；

④ 爱染随眠（ Kāmarāgānusayo ）；

⑤ 瞋随眠（ Byāpādānusayo, Paṭighānusayo ）；

⑥ 色贪随眠（ Rūparāgo 属于七随眠中的有贪随眠）；

⑦ 无色贪随眠（ Arūparāgo 属于七随眠中的有贪随眠）；

⑧ 慢随眠（ Mānānusayo 属于七随眠中的慢随眠）；

⑨ 掉举随眠（ Uddhaccaṃ 属于七随眠中的慢随眠）；

⑩ 无明随眠（ Avijjānusayo ）。

33. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami;

那时，具寿舍利弗前往世尊那里。

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

到达后，问候世尊，在一旁坐下。

Ekamantaṃ nisinnaṃ kho āyasmantaṃ sāriputtaṃ bhagavā etadavoca –

世尊对坐在一旁的舍利弗说：

“saṃkhittenapi kho ahaṃ, sāriputta, dhammaṃ deseyyaṃ;

“舍利弗！无论我概括地说法，

vitthārenapi kho ahaṃ, sāriputta, dhammaṃ deseyyaṃ;

舍利弗！或者我详细地说法，

saṃkhittavitthārenapi kho ahaṃ, sāriputta, dhammaṃ deseyyaṃ;

舍利弗！还是我既概括又详细地说法；

aññātāro ca dullabhā”ti.

都很难遇到能完全了知（佛法）的人。”

“Etassa, bhagavā, kālo, etassa, sugata, kālo yaṃ bhagavā saṃkhittenapi dhammaṃ deseyya,

“现在正是时候，世尊！现在正是时候，善逝！请世尊不仅概括地说法，

vitthārenapi dhammaṃ deseyya,

也要详细地说法，

saṃkhittavitthārenapi dhammaṃ deseyya.

还要既概括又详细地说法；

Bhavissanti dhammassa aññātāro”ti.

一定会遇到能完全了知佛法的人。”

“Tasmātiha, sāriputta, evaṃ sikkhitabbaṃ –

“因此，舍利弗！应当这样学习：

‘imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā na bhavissanti,

‘对于这个具有（六识）生命力的身体，将不存在（我执的）我慢、（我所执的）我所执以及慢随眠；

bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na bhavissanti,

同时对于身外的一切（外）相，也将不存在我慢、我所执与慢随眠。

yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato

另外，凡是证得心解脱、慧解脱而安住（的圣者），

ahaṅkāramamaṅkāramānānusayā na honti tañca

他们已经不存在我慢、我所执与慢随眠；

cetovimuttiṃ paññāvimuttiṃ upasampajja viharissāmā’ti.

并且，已经能够安住于圆满的心解脱、慧解脱而生活。’

Evañhi kho, sāriputta, sikkhitabbaṃ.

所以，舍利弗！应当这样学习。

“Yato ca kho, sāriputta, bhikkhuno imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā na honti,

再者，舍利弗！因为比丘对于这个具有（六识）生命力的身体，已经不存在我慢、我所执与慢随眠；

bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na honti,

同时对于身外的一切（外）相，已经不存在我慢、我所执与慢随眠；

yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato

另外，凡是证得心解脱、慧解脱而安住（的圣者），

ahaṅkāramamaṅkāramānānusayā na honti tañca

他们已经不存在我慢、我所执与慢随眠；

cetovimuttiṃ paññāvimuttiṃ upasampajja viharati;

并且，安住于圆满的心解脱、慧解脱而生活。

ayaṃ vuccati, sāriputta –

舍利弗！他被称为：

‘bhikkhu acchecchi [acchejji (syā. kaṃ. ka.)] taṇhaṃ, vivattayi [vāvattayi (sī. pī.)] saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassa’.

‘比丘已断除渴爱，解开束缚，通过正确的智慧现观，终结了痛苦。’

Idañca pana metaṃ, sāriputta, sandhāya bhāsitaṃ pārāyane [pārāyaṇe (sī.)] udayapañhe –

还有，舍利弗！关于这一点，我在《彼岸道品》乌德耶所请教的问题中，曾经开示：

“Pahānaṃ kāmasaññānaṃ [kāmacchandānaṃ (Snp 68)],

‘舍弃欲想（抛弃感官欲望的念头），

domanassāna cūbhayaṃ;

亦断除忧恼（也舍弃盘踞心中的忧恼两者）；

Thinassa ca panūdanaṃ,

除去惛沉睡眠（第三步除去惛沉睡眠），

kukkuccānaṃ nivāraṇaṃ.

防止追悔（第四步克服掉举恶作）。

“Upekkhāsatisaṃsuddhaṃ,

舍与念清净（第五步舍觉支心纯净），

dhammatakkapurejavaṃ;

以法寻为先导（第六步注意抉择正法）。

Aññāvimokkhaṃ pabrūmi,

我说（这是）智解脱（依我所说即得慧解脱），

avijjāya pabhedanan”ti [su. ni. 1112; cūḷani. udayamāṇavapucchā 131].

是无明的破除（又铲除无知到达彼岸）。’”

tatiyaṃ;

舍利弗经 ～天使品‧第三经终

～《增支部经典‧三集‧初五十经篇‧天使品‧Sāriputtasutta 舍利弗经》(AN 3.33)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 3.1-51)/1.4 Devadūtavagga 天使品 (AN 3.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.4 Nidānasutta 因缘 (AN 3.34)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Nidānasuttaṃ

34. “Tīṇimāni, bhikkhave, nidānāni kammānaṃ samudayāya. Katamāni tīṇi? Lobho nidānaṃ kammānaṃ samudayāya, doso nidānaṃ kammānaṃ samudayāya, moho nidānaṃ kammānaṃ samudayāya.

“Yaṃ, bhikkhave, lobhapakataṃ kammaṃ lobhajaṃ lobhanidānaṃ lobhasamudayaṃ, yatthassa attabhāvo nibbattati tattha taṃ kammaṃ vipaccati. Yattha taṃ kammaṃ vipaccati tattha tassa kammassa vipākaṃ paṭisaṃvedeti, diṭṭhe vā dhamme upapajja vā [upapajje vā (sī. syā. kaṃ.) upapajjitvāti ma. ni. 3.303 pāḷiyā saṃvaṇṇanā] apare vā [aparāpare vā (ka.)] pariyāye.

“Yaṃ, bhikkhave, dosapakataṃ kammaṃ dosajaṃ dosanidānaṃ dosasamudayaṃ, yatthassa attabhāvo nibbattati tattha taṃ kammaṃ vipaccati. Yattha taṃ kammaṃ vipaccati tattha tassa kammassa vipākaṃ paṭisaṃvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.

“Yaṃ, bhikkhave, mohapakataṃ kammaṃ mohajaṃ mohanidānaṃ mohasamudayaṃ, yatthassa attabhāvo nibbattati tattha taṃ kammaṃ vipaccati. Yattha taṃ kammaṃ vipaccati tattha tassa kammassa vipākaṃ paṭisaṃvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.

“Seyyathāpi, bhikkhave, bījāni akhaṇḍāni apūtīni avātātapahatāni sārādāni sukhasayitāni sukhette suparikammakatāya bhūmiyā nikkhittāni. Devo ca sammādhāraṃ anuppaveccheyya. Evassu tāni, bhikkhave, bījāni vuddhiṃ viruḷhiṃ vepullaṃ āpajjeyyuṃ. Evamevaṃ kho, bhikkhave, yaṃ lobhapakataṃ kammaṃ lobhajaṃ lobhanidānaṃ lobhasamudayaṃ, yatthassa attabhāvo nibbattati tattha taṃ kammaṃ vipaccati. Yattha taṃ kammaṃ vipaccati tattha tassa kammassa vipākaṃ paṭisaṃvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye.

“Yaṃ dosapakataṃ kammaṃ…pe… yaṃ mohapakataṃ kammaṃ mohajaṃ mohanidānaṃ mohasamudayaṃ, yatthassa attabhāvo nibbattati tattha taṃ kammaṃ vipaccati. Yattha taṃ kammaṃ vipaccati tattha tassa kammassa vipākaṃ paṭisaṃvedeti, diṭṭhe vā dhamme upapajja vā apare vā pariyāye. Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāya.

“Tīṇimāni, bhikkhave, nidānāni kammānaṃ samudayāya. Katamāni tīṇi? Alobho nidānaṃ kammānaṃ samudayāya, adoso nidānaṃ kammānaṃ samudayāya, amoho nidānaṃ kammānaṃ samudayāya.

“Yaṃ, bhikkhave, alobhapakataṃ kammaṃ alobhajaṃ alobhanidānaṃ alobhasamudayaṃ, lobhe vigate evaṃ taṃ kammaṃ pahīnaṃ hoti ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṅkataṃ āyatiṃ anuppādadhammaṃ.

“Yaṃ, bhikkhave, adosapakataṃ kammaṃ adosajaṃ adosanidānaṃ adosasamudayaṃ, dose vigate evaṃ taṃ kammaṃ pahīnaṃ hoti ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṅkataṃ āyatiṃ anuppādadhammaṃ.

“Yaṃ, bhikkhave, amohapakataṃ kammaṃ amohajaṃ amohanidānaṃ amohasamudayaṃ, mohe vigate evaṃ taṃ kammaṃ pahīnaṃ hoti ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṅkataṃ āyatiṃ anuppādadhammaṃ.

“Seyyathāpi, bhikkhave, bījāni akhaṇḍāni apūtīni avātātapahatāni sārādāni sukhasayitāni. Tāni puriso agginā ḍaheyya. Agginā ḍahitvā masiṃ kareyya. Masiṃ karitvā mahāvāte vā ophuṇeyya [opuneyya (sī. pī.)] nadiyā vā sīghasotāya pavāheyya. Evassu tāni, bhikkhave, bījāni ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni [anabhāvakatāni (sī. pī.)] āyatiṃ anuppādadhammāni. Evamevaṃ kho, bhikkhave, yaṃ alobhapakataṃ kammaṃ alobhajaṃ alobhanidānaṃ alobhasamudayaṃ, lobhe vigate evaṃ taṃ kammaṃ pahīnaṃ hoti ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṅkataṃ āyatiṃ anuppādadhammaṃ.

“Yaṃ adosapakataṃ kammaṃ…pe… yaṃ amohapakataṃ kammaṃ amohajaṃ amohanidānaṃ amohasamudayaṃ, mohe vigate evaṃ taṃ kammaṃ pahīnaṃ hoti…pe… āyatiṃ anuppādadhammaṃ. Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāyā”ti.

“Lobhajaṃ dosajañceva [dosajaṃ kammaṃ (ka.)], mohajañcāpaviddasu;

Yaṃ tena pakataṃ kammaṃ, appaṃ vā yadi vā bahuṃ;

Idheva taṃ vedaniyaṃ, vatthu aññaṃ na vijjati.

“Tasmā lobhañca dosañca, mohajañcāpi viddasu;

Vijjaṃ uppādayaṃ bhikkhu, sabbā duggatiyo jahe”ti. catutthaṃ;

☸---------------------------------------------------------------------

三四 因缘

一 诸比丘！有三种业集起的因缘。是哪三种呢？贪是业集起的因缘；嗔是业集起的因缘；痴是业集起的因缘。

诸比丘！凡是因贪而造作的业，由贪而生，以贪为因缘，以贪为起因，那么，在其（导致）自体生起的地方，那业便会成熟。在其业成熟的地方，无论是在现世、或在下一生、或在更后的来生，（造业者）就会感受那业的果报。

诸比丘！凡是因嗔而造作的业，由嗔而生，以嗔为因缘，以嗔为起因，那么，在其（导致）自体生起的地方，那业便会成熟。在其业成熟的地方，无论是在现世、或在下一生、或在更后的来生，（造业者）就会感受那业的果报。

诸比丘！凡是因痴而造作的业，由痴而生，以痴为因缘，以痴为起因，那么，在其（导致）自体生起的地方，那业便会成熟。在其业成熟的地方，无论是在现世、或在下一生、或在更后的来生，（造业者）就会感受那业的果报。

诸比丘！就像完好、不腐烂、未被风吹日晒损坏、饱满、妥善保存的种子，播种在良田里，土地也经过良好耕耘，并且天又降下适时的雨水。诸比丘！那些种子必定会发芽、生长、繁茂。同样地，诸比丘！凡是因贪而造作的业……乃至……或在下一生，或在更后的来生，感受那业的果报。凡是因嗔而造作的业……乃至……或在下一生，或在更后的来生，感受那业的果报。凡是因痴而造作的业……[乃至]……或在下一生，或在更后的来生，感受那业的果报。

诸比丘！这三种，是业集起的因缘。

二 诸比丘！有三种业集起的因缘。是哪三种呢？无贪是业集起的因缘。无嗔是业集起的因缘。无痴是业集起的因缘。

诸比丘！凡是因无贪而造作的业，由无贪而生，以无贪为因缘，以无贪为起因，随着贪的离去，这样的业就被断除，根被切断，如同被砍头的多罗树一样，变成不存在的状态，未来不会再生。

诸比丘！凡是因无嗔而造作的业，由无嗔而生，以无嗔为因缘，以无嗔为起因，随着嗔的离去，这样的业就被断除，根被切断，如同被砍头的多罗树一样，变成不存在的状态，未来不会再生。

诸比丘！凡是因无痴而造作的业，由无痴而生，以无痴为因缘，以无痴为起因，随着痴的离去，这样的业就被断除，根被切断，如同被砍头的多罗树一样，变成不存在的状态，未来不会再生。

诸比丘！就像完好、不腐烂、未被风吹日晒损坏、饱满、妥善保存的种子，有人用火烧掉它们。烧完后变成灰烬，把灰烬在大风中吹散，或者倒入湍急的河流中冲走。诸比丘！这样一来，那些种子就被彻底根除，如同被砍头的多罗树一样，变成不存在的状态，未来不可能再生。诸比丘！同样地，凡是因无贪而造作的业……乃至……未来不可能再生。凡是因无嗔而造作的业……乃至……未来不可能再生。凡是因无痴而造作的业……[乃至]……未来不可能再生。

诸比丘！这三种，是业集起的因缘。”

无智者所造业，由贪嗔痴所生；

无论业是小是大，必于此身感受，

别无其它处所。因此具智比丘，

了知贪嗔痴后，生起智慧，舍弃一切恶趣。

第四经终；

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 3.1-51)/1.4 Devadūtavagga 天使品 (AN 3.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.5 Hatthakasutta 诃哆王子 (AN 3.35)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Hatthakasuttaṃ

35. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā āḷaviyaṃ viharati gomagge siṃsapāvane paṇṇasanthare. Atha kho hatthako āḷavako jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno addasa bhagavantaṃ gomagge siṃsapāvane paṇṇasanthare nisinnaṃ. Disvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho hatthako āḷavako bhagavantaṃ etadavoca – “kacci, bhante, bhagavā sukhamasayitthā”ti? “Evaṃ, kumāra, sukhamasayitthaṃ. Ye ca pana loke sukhaṃ senti, ahaṃ tesaṃ aññataro”ti.

“Sītā, bhante, hemantikā ratti, antaraṭṭhako himapātasamayo, kharā gokaṇṭakahatā bhūmi, tanuko paṇṇasantharo, viraḷāni rukkhassa pattāni, sītāni kāsāyāni vatthāni, sīto ca verambho vāto vāyati. Atha ca pana bhagavā evamāha – ‘evaṃ, kumāra, sukhamasayitthaṃ. Ye ca pana loke sukhaṃ senti, ahaṃ tesaṃ aññataro’”ti.

“Tena hi, kumāra, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, kumāra, idhassa gahapatissa vā gahapatiputtassa vā kūṭāgāraṃ ullittāvalittaṃ nivātaṃ phusitaggaḷaṃ pihitavātapānaṃ. Tatrassa pallaṅko gonakatthato paṭikatthato paṭalikatthato kadalimigapavarapaccattharaṇo [kādalimigapavarapaccattharaṇo (sī.)] sauttaracchado ubhato lohitakūpadhāno; telappadīpo cettha jhāyeyya [jāleyya (ka.)]; catasso ca [tasseva (ka.)] pajāpatiyo manāpāmanāpena paccupaṭṭhitā assu. Taṃ kiṃ maññasi, kumāra, sukhaṃ vā so sayeyya no vā? Kathaṃ vā te ettha hotī”ti? “Sukhaṃ so, bhante, sayeyya. Ye ca pana loke sukhaṃ senti, so tesaṃ aññataro”ti.

“Taṃ kiṃ maññasi, kumāra, api nu tassa gahapatissa vā gahapatiputtassa vā uppajjeyyuṃ rāgajā pariḷāhā kāyikā vā cetasikā vā yehi so rāgajehi pariḷāhehi pariḍayhamāno dukkhaṃ sayeyyā”ti? “Evaṃ, bhante”ti.

“Yehi kho so, kumāra, gahapati vā gahapatiputto vā rāgajehi pariḷāhehi pariḍayhamāno dukkhaṃ sayeyya, so rāgo tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo. Tasmāhaṃ sukhamasayitthaṃ.

“Taṃ kiṃ maññasi, kumāra, api nu tassa gahapatissa vā gahapatiputtassa vā uppajjeyyuṃ dosajā pariḷāhā…pe… mohajā pariḷāhā kāyikā vā cetasikā vā yehi so mohajehi pariḷāhehi pariḍayhamāno dukkhaṃ sayeyyā”ti? “Evaṃ, bhante”ti.

“Ye hi kho so, kumāra, gahapati vā gahapatiputto vā mohajehi pariḷāhehi pariḍayhamāno dukkhaṃ sayeyya, so moho tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo. Tasmāhaṃ sukhamasayitthan”ti.

[cūḷava. 305; saṃ. ni. 1.242] “Sabbadā ve sukhaṃ seti, brāhmaṇo parinibbuto;

Yo na limpati [lippati (sī. syā. kaṃ. ka.)] kāmesu, sītibhūto nirūpadhi.

“Sabbā āsattiyo chetvā, vineyya hadaye daraṃ;

Upasanto sukhaṃ seti, santiṃ pappuyya cetaso”ti. pañcamaṃ;

☸---------------------------------------------------------------------

三十五 诃哆王子

如是我闻。一时，世尊住在阿罗毗牛道旁的尸舍婆林中铺设的树叶座上。

那时，阿罗毗的诃哆王子在散步、经行、徘徊时，看见世尊坐在牛道旁尸舍婆林中的树叶座上。见到后，便前往世尊那里。到了之后，问候世尊，然后在一旁坐下。坐在一旁的阿罗毗人诃哆对世尊说：

“大德！世尊昨晚睡得安稳吗？”

“是的，王子！我睡得很安稳。而且，在世上睡得安稳的人当中，我是其中之一。”

“大德！这是寒冷的冬季夜晚，正值结霜时节的八天期间，地面被牛蹄踩踏得坚硬粗糙，（您坐的）树叶铺垫很薄，树上的叶子稀疏，（您穿的）袈裟衣也很单薄，寒冷的毗蓝婆风还在吹。

然而世尊却说：‘是的，王子！我睡得很安稳。而且，在世上睡得安稳的人当中，我是其中之一。’”

“既然如此，王子！那么我就反问你，你可以随你的意愿回答。王子！对此你认为如何？假设世间有位长者或长者子，他有一座楼阁，内外涂抹严实，能遮风挡雨，门闩闩好，窗户关闭。里面有一张卧床，铺着长毛绒毡、白羊毛毡、绣花毛毡、上等羚羊皮垫，盖着顶帐，两头放着红色的靠枕；那里还点着油灯；还有四位美丽的妻子用各种喜爱的方式侍候着他。王子！你认为如何？他能睡得安稳吗？还是不能？你对此怎么看？”

“大德！他能睡得安稳。在世上睡得安稳的人当中，他是其中之一。”

“王子！对此你认为如何？难道那位长者或长者子，不会生起由贪欲所产生的身或心的热恼吗？当他被这些由贪欲产生的热恼所折磨时，他还能睡得安稳（睡得苦）吗？

“是的，大德！”

“王子！那位长者或长者子，会被由贪欲产生的热恼所折磨而睡不安稳（睡得苦），但如来对于这种贪欲，已经断除，根已被切断，如同被砍头的多罗树一样，变成不存在的状态，未来不会再生。所以我能安稳地睡。王子！对此你认为如何？难道那位长者或长者子，不会生起由嗔恚所产生的身或心的热恼……乃至……由愚痴所产生的身或心的热恼吗？当他被这些由愚痴产生的热恼所折磨时，他还能睡得安稳（睡得苦）吗？

“是的，大德！”

“王子！那位长者或长者子，会被由愚痴产生的热恼所折磨而睡不安稳（睡得苦），但如来对于这种愚痴，已经断除，根已被切断，如同被砍头的多罗树一样，变成不存在的状态，未来不会再生。所以我能安稳地睡。

恒常安乐眠，寂灭婆罗门，

不为诸欲染，清凉无所依。

一切执着断，平息心热恼，

寂静安乐眠，因心获寂止。”

第五经终；

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 3.1-51)/1.4 Devadūtavagga 天使品 (AN 3.31-40)”

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【经名】 1.4.6 Devadūtasutta 天使经 (AN 3.36)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Devadūtasuttaṃ

三十六 天使经

36. “Tīṇimāni, bhikkhave, devadūtāni. Katamāni tīṇi?

“诸比丘！有三种天使。是哪三种呢？

Idha, bhikkhave, ekacco kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati.

诸比丘！世间有一类人，身行恶行，语行恶行，意行恶行。

So kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

他身行恶行后，语行恶行后，意行恶行后，身体败坏，死后，投生到不幸处、恶趣、堕处、地狱。

Tamenaṃ, bhikkhave, nirayapālā nānābāhāsu gahetvā yamassa rañño dassenti –

诸比丘！那时，地狱的看守们抓住他的双臂，带到阎魔王面前：

‘ayaṃ, deva, puriso amatteyyo apetteyyo asāmañño abrahmañño, na kule jeṭṭhāpacāyī.

‘大王！这个人不孝敬母亲、不孝敬父亲、不尊敬沙门、不尊敬婆罗门、不尊敬家中长辈。

Imassa devo daṇḍaṃ paṇetū’”ti.

大王！应当对他施以惩罚！’

“Tamenaṃ, bhikkhave, yamo rājā paṭhamaṃ devadūtaṃ samanuyuñjati samanugāhati samanubhāsati –

诸比丘！那时，阎魔王审问他、追问他、与他谈论第一位天使：

‘ambho, purisa, na tvaṃ addasa manussesu paṭhamaṃ devadūtaṃ pātubhūtan’ti?

‘喂！你难道没有在人间看见出现的第一位天使吗？’

So evamāha – ‘nāddasaṃ, bhante’”ti.

他回答说：‘大德！我没看见。’

“Tamenaṃ, bhikkhave, yamo rājā evamāha –

诸比丘！那时，阎魔王对他说：

‘ambho purisa, na tvaṃ addasa manussesu itthiṃ vā purisaṃ vā āsītikaṃ vā nāvutikaṃ vā vassasatikaṃ vā [passa ma. ni. 3.263] jātiyā jiṇṇaṃ gopānasivaṅkaṃ bhoggaṃ daṇḍaparāyaṇaṃ [daṇḍaparāyanaṃ (syā. kaṃ. pī.)] pavedhamānaṃ gacchantaṃ āturaṃ gatayobbanaṃ khaṇḍadantaṃ palitakesaṃ vilūnaṃ khallitasiraṃ [khalitaṃ siro (sī. pī.), khalitasiraṃ (syā. kaṃ.) ma. ni. 3.263] valitaṃ tilakāhatagattan’ti?

‘喂！你难道没有在人间看见过女人或男人，八十岁、九十岁或一百岁，年老体衰，像屋椽一样弯曲，弓着背，拄着拐杖，步履蹒跚，病弱，青春已逝，牙齿脱落，头发斑白稀疏，秃顶，皮肤布满皱纹，身上长满黑斑的老人吗？’

So evamāha – ‘addasaṃ, bhante’”ti.

他回答说：‘大德！我看见过。’

“Tamenaṃ, bhikkhave, yamo rājā evamāha –

那时，阎魔王对他说：

‘ambho, purisa, tassa te viññussa sato mahallakassa na etadahosi –

‘喂！你这有识别能力、上了年纪的人，难道不曾这样想过吗？

ahampi khomhi jarādhammo jaraṃ anatīto, handāhaṃ kalyāṇaṃ karomi, kāyena vācāya manasā’ti?

“我也难逃衰老，无法超越衰老，那么，我应当在身、语、意上行善！”’

So evamāha – ‘nāsakkhissaṃ, bhante. Pamādassaṃ, bhante’”ti.

他回答说：‘大德！我没能（这样做）；大德！我放逸了。’

“Tamenaṃ, bhikkhave, yamo rājā evamāha –

诸比丘！那时，阎魔王就对他说：

‘ambho, purisa, pamādatāya [pamādavatāya (sī. syā. kaṃ. pī.) ma. ni. 3.262] na kalyāṇamakāsi kāyena vācāya manasā.

‘喂！因为你放逸，所以没能在身、语、意上行善。

Taggha tvaṃ [taṃ (ka.)], ambho purisa, tathā karissanti yathā taṃ [te (ka.)] pamattaṃ.

喂！他们将会按照你的放逸来处置你。

Taṃ kho pana te etaṃ [taṃ kho panetaṃ (sī. syā. kaṃ. pī.)] pāpakammaṃ [pāpaṃ kammaṃ (sī.)] neva mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi kataṃ, na ñātisālohitehi kataṃ, na devatāhi kataṃ, na samaṇabrāhmaṇehi kataṃ;

而且，你这恶业不是母亲造的，不是父亲造的，不是兄弟造的，不是姐妹造的，不是朋友、同事造的，不是亲戚、族人造的，不是天神造的，不是沙门、婆罗门造的；

atha kho tayāvetaṃ pāpakammaṃ kataṃ, tvaññevetassa vipākaṃ paṭisaṃvedissasī’”ti.

这恶业是你自己造作的，你必须自己承受它的果报。’

“Tamenaṃ, bhikkhave, yamo rājā paṭhamaṃ devadūtaṃ samanuyuñjitvā samanugāhitvā samanubhāsitvā,

诸比丘！阎魔王审问他、追问他、与他谈论完第一位天使之后；

dutiyaṃ devadūtaṃ samanuyuñjati samanugāhati samanubhāsati –

再审问他、追问他、与他谈论第二位天使：

‘ambho purisa, na tvaṃ addasa manussesu dutiyaṃ devadūtaṃ pātubhūtan’ti?

‘喂！你难道没有在人间看见出现的第二位天使吗？’

So evamāha – ‘nāddasaṃ, bhante’ti.

他回答说：‘大德！我没看见。’

“Tamenaṃ, bhikkhave, yamo rājā evamāha –

诸比丘！那时，阎魔王对他说：

‘ambho purisa, na tvaṃ addasa manussesu itthiṃ vā purisaṃ vā ābādhikaṃ dukkhitaṃ bāḷhagilānaṃ, sake muttakarīse palipannaṃ semānaṃ, aññehi vuṭṭhāpiyamānaṃ, aññehi saṃvesiyamānan’ti?

‘喂！你难道没有在人间看见过女人或男人，生病、受苦、病重，躺在自己的屎尿中，需要别人扶起来、需要别人扶上床吗？’

So evamāha – ‘addasaṃ, bhante’”ti.

他回答说：‘大德！我看见过。’

“Tamenaṃ, bhikkhave, yamo rājā evamāha –

诸比丘！那时，阎魔王对他说：

‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi –

‘喂！你这有识别能力、上了年纪的人，难道不曾这样想过吗？

ahampi khomhi byādhidhammo byādhiṃ anatīto, handāhaṃ kalyāṇaṃ karomi kāyena vācāya manasā’ti?

“我也难逃疾病，无法超越疾病，那么，我应当在身、语、意上行善！”’

So evamāha – ‘nāsakkhissaṃ, bhante. Pamādassaṃ, bhante’”ti.

他回答说：‘大德！我没能（这样做）；大德！我放逸了。’

“Tamenaṃ, bhikkhave, yamo rājā evamāha –

诸比丘！那时，阎魔王对他说：

‘ambho purisa, pamādatāya na kalyāṇamakāsi kāyena vācāya manasā.

‘喂！因为你放逸，所以没能在身、语、意上行善。

Taggha tvaṃ, ambho purisa, tathā karissanti yathā taṃ pamattaṃ.

喂！他们将会按照你的放逸来处置你。

Taṃ kho pana te etaṃ pāpakammaṃ neva mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi kataṃ, na ñātisālohitehi kataṃ, na devatāhi kataṃ, na samaṇabrāhmaṇehi kataṃ;

而且，你这恶业不是母亲造的，不是父亲造的，不是兄弟造的，不是姐妹造的，不是朋友、同事造的，不是亲戚、族人造的，不是天神造的，不是沙门、婆罗门造的；

atha kho tayāvetaṃ pāpakammaṃ kataṃ.

这恶业是你自己造作的，

Tvaññevetassa vipākaṃ paṭisaṃvedissasī’”ti.

你必须自己承受它的果报。’

“Tamenaṃ, bhikkhave, yamo rājā dutiyaṃ devadūtaṃ samanuyuñjitvā samanugāhitvā samanubhāsitvā,

诸比丘！阎魔王审问他、追问他、与他谈论完第二位天使之后；

tatiyaṃ devadūtaṃ samanuyuñjati samanugāhati samanubhāsati –

再审问他、追问他、与他谈论第三位天使：

‘ambho purisa, na tvaṃ addasa manussesu tatiyaṃ devadūtaṃ pātubhūtan’ti?

‘喂！你难道没有在人间看见出现的第三位天使吗？’

So evamāha – ‘nāddasaṃ, bhante’”ti.

他回答说：‘大德！我没看见。’

“Tamenaṃ, bhikkhave, yamo rājā evamāha –

诸比丘！那时，阎魔王对他说：

‘ambho purisa, na tvaṃ addasa manussesu itthiṃ vā purisaṃ vā ekāhamataṃ vā dvīhamataṃ vā tīhamataṃ vā uddhumātakaṃ vinīlakaṃ vipubbakajātan’ti?

‘喂！你难道没有在人间看见过女人或男人，死后一天、两天或三天，尸体膨胀、发青、流脓腐烂吗？’

So evamāha – ‘addasaṃ, bhante’”ti.

他回答说：‘大德！我看见过。’

“Tamenaṃ, bhikkhave, yamo rājā evamāha –

诸比丘！那时，阎魔王对他说：

‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi –

‘喂！你这有识别能力、上了年纪的人，难道不曾这样想过吗？

ahampi khomhi maraṇadhammo maraṇaṃ anatīto,

“我也难逃死亡，无法超越死亡。

handāhaṃ kalyāṇaṃ karomi kāyena vācāya manasā’ti?

那么，我应当在身、语、意上行善！”’

So evamāha – ‘nāsakkhissaṃ, bhante. Pamādassaṃ, bhante’”ti.

他回答说：‘大德！我没能（这样做）；大德！我放逸了。’

“Tamenaṃ, bhikkhave, yamo rājā evamāha –

诸比丘！那时，阎魔王对他说：

‘ambho purisa, pamādatāya na kalyāṇamakāsi kāyena vācāya manasā.

‘喂！因为你放逸，所以没能在身、语、意上行善。

Taggha tvaṃ, ambho purisa, tathā karissanti yathā taṃ pamattaṃ.

喂！他们将会按照你的放逸来处置你。

Taṃ kho pana te etaṃ pāpakammaṃ neva mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi kataṃ, na ñātisālohitehi kataṃ, na devatāhi kataṃ, na samaṇabrāhmaṇehi kataṃ;

而且，你这恶业不是母亲造的，不是父亲造的，不是兄弟造的，不是姐妹造的，不是朋友、同事造的，不是亲戚、族人造的、不是天神造的、不是沙门或婆罗门造的；

atha kho tayāvetaṃ pāpakammaṃ kataṃ.

这恶业是你自己造作的，

Tvaññevetassa vipākaṃ paṭisaṃvedissasī’”ti.

你必须自己承受它的果报。’

“Tamenaṃ, bhikkhave, yamo rājā tatiyaṃ devadūtaṃ samanuyuñjitvā samanugāhitvā samanubhāsitvā tuṇhī hoti.

诸比丘！阎魔王审问他、追问他、与他谈论完第三位天使之后，便沉默不语。

Tamenaṃ, bhikkhave, nirayapālā pañcavidhabandhanaṃ nāma kāraṇaṃ karonti.

诸比丘！那时，地狱的看守们便对他施加一种叫做“五花大绑”的酷刑：

Tattaṃ ayokhilaṃ hatthe gamenti.

用烧红的铁钎穿透（他的一只）手，

Tattaṃ ayokhilaṃ dutiyasmiṃ hatthe gamenti.

用烧红的铁钎穿透另一只手，

Tattaṃ ayokhilaṃ pāde gamenti.

用烧红的铁钎穿透（他的一只）脚，

Tattaṃ ayokhilaṃ dutiyasmiṃ pāde gamenti.

用烧红的铁钎穿透另一只脚，

Tattaṃ ayokhilaṃ majjhe urasmiṃ gamenti.

用烧红的铁钎穿透胸膛中央，

So tattha dukkhā tibbā [tippā (sī.)] kharā kaṭukā vedanā vediyati,

他在那里感受到痛苦、剧烈、粗猛、强烈的感受，

na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti.

但只要那恶业还没有穷尽，他就不会死。

“Tamenaṃ, bhikkhave, nirayapālā saṃvesetvā [saṃkaḍḍhitvā (ka.)] kudhārīhi tacchanti.

诸比丘！那时，地狱看守们让他躺下，用斧头劈砍他，

So tattha dukkhā tibbā kharā kaṭukā vedanā vediyati,

他在那里感受到痛苦、剧烈、粗猛、强烈的感受。

na ca tāva kālaṅkaroti yāva na taṃ pāpakammaṃ byantīhoti.

但只要那恶业还没有穷尽，他就不会死。

“Tamenaṃ, bhikkhave, nirayapālā uddhaṃpādaṃ adhosiraṃ gahetvā vāsīhi tacchanti…pe…

诸比丘！那时，地狱看守们抓住他，让他头下脚上倒立，用锛子削他……乃至……

tamenaṃ, bhikkhave, nirayapālā rathe yojetvā ādittāya bhūmiyā sampajjalitāya sajotibhūtāya [sañjotibhūtāya (syā. kaṃ.)] sārentipi paccāsārentipi…pe…

诸比丘！那时，地狱看守们把他绑在车上，在燃烧、炽热、烈焰熊熊的地上来回拖拉……乃至……

tamenaṃ, bhikkhave, nirayapālā mahantaṃ aṅgārapabbataṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āropentipi oropentipi…pe…

诸比丘！那时，地狱看守们让他爬上爬下巨大、燃烧、炽热、烈焰熊熊的炭火山……乃至……

tamenaṃ, bhikkhave, nirayapālā uddhaṃpādaṃ adhosiraṃ gahetvā tattāya lohakumbhiyā pakkhipanti, ādittāya sampajjalitāya sajotibhūtāya.

诸比丘！那时，地狱看守们抓住他，头下脚上，把他扔进燃烧、炽热、烈焰熊熊的铜锅里。

So tattha pheṇuddehakaṃ paccamāno sakimpi uddhaṃ gacchati,

他在里面被烹煮，冒着泡沫，

sakimpi adho gacchati, sakimpi tiriyaṃ gacchati.

时而上浮，时而下沉，时而横漂。

So tattha dukkhā tibbā kharā kaṭukā vedanā vediyati,

他在那里感受到痛苦、剧烈、粗猛、强烈的感受，

na ca tāva kālaṃ karoti yāva na taṃ pāpakammaṃ byantīhoti.

但只要那恶业还没有穷尽，他就不会死。

Tamenaṃ, bhikkhave, nirayapālā mahāniraye pakkhipanti.

诸比丘！那时，地狱看守们把他投入大地狱中。

So kho pana, bhikkhave, mahānirayo –

诸比丘！那大地狱：

“Catukkaṇṇo catudvāro, vibhatto bhāgaso mito;

有四角与四门，均等划分布置；

Ayopākārapariyanto, ayasā paṭikujjito.

四周铁墙围绕，上有铁盖覆盖。

“Tassa ayomayā bhūmi, jalitā tejasā yutā;

铁地炽热燃烧，火焰光芒四射；

Samantā yojanasataṃ, pharitvā tiṭṭhati sabbadā”ti [pe. va. 70-71, 240-241].

方圆一百由旬，永远遍满燃烧。”

“Bhūtapubbaṃ, bhikkhave, yamassa rañño etadahosi –

诸比丘！以前，阎魔王曾这样想：

‘ye kira, bho, loke pāpakāni kammāni karonti te evarūpā vividhā kammakāraṇā karīyanti.

‘唉！世间造作恶业的人，都要遭受这样种种的酷刑。

Aho vatāhaṃ manussattaṃ labheyyaṃ, tathāgato ca loke uppajjeyya arahaṃ sammāsambuddho, tañcāhaṃ bhagavantaṃ payirupāseyyaṃ.

愿我能生为人！那时如来、阿拉汉、正等觉者出现于世，我能去亲近侍奉那位世尊，

So ca me bhagavā dhammaṃ deseyya, tassa cāhaṃ bhagavato dhammaṃ ājāneyyan’ti.

那位世尊会为我说法，而我能理解那位世尊的法。’

Taṃ kho panāhaṃ, bhikkhave, na aññassa samaṇassa vā brāhmaṇassa vā sutvā evaṃ vadāmi,

诸比丘！然而，我（佛陀）这样说，并非从其他沙门或婆罗门那里听来的，

api ca kho, bhikkhave, yadeva me sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadevāhaṃ vadāmī”ti.

而是，诸比丘！这些是我自己了知、自己见到、自己明白的，我才这样说。”

“Coditā devadūtehi, ye pamajjanti māṇavā;

受到天使的警告，凡是放逸的人，

Te dīgharattaṃ socanti, hīnakāyūpagā narā.

他们投生到低劣的生命状态中，长久地悲伤。

“Ye ca kho devadūtehi, santo sappurisā idha;

而那些贤善的善人，在此世受到天使的警告后，

Coditā nappamajjanti, ariyadhamme kudācanaṃ.

对于神圣的法从不放逸。

“Upādāne bhayaṃ disvā, jātimaraṇasambhave;

见到执取是生死的起因，心生怖畏，

Anupādā vimuccanti, jātimaraṇasaṅkhaye.

他们通过无执取而解脱，于生死灭尽之时。

“Te appamattā [te khoppamattā (sī.), te khemappattā (syā. kaṃ. pī.) ma. ni. 3.271] sukhino [sukhitā (sī. syā.)], diṭṭhadhammābhinibbutā;

他们安稳快乐，于现世证得寂灭，

Sabbaverabhayātītā, sabbadukkhaṃ upaccagun”ti. chaṭṭhaṃ;

超越了一切怨敌与怖畏，超越了一切苦。”

第六经终；

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 3.1-51)/1.4 Devadūtavagga 天使品 (AN 3.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.7 Catumahārājasutta 四天王 (AN 3.37)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Catumahārājasuttaṃ

37. “Aṭṭhamiyaṃ, bhikkhave, pakkhassa catunnaṃ mahārājānaṃ amaccā pārisajjā imaṃ lokaṃ anuvicaranti – ‘kacci bahū manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karontī’ti. Cātuddasiṃ, bhikkhave, pakkhassa catunnaṃ mahārājānaṃ puttā imaṃ lokaṃ anuvicaranti – ‘kacci bahū manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karontī’ti. Tadahu, bhikkhave, uposathe pannarase cattāro mahārājāno sāmaññeva imaṃ lokaṃ anuvicaranti – ‘kacci bahū manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karontī’”ti.

“Sace, bhikkhave, appakā honti manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karonti. Tamenaṃ, bhikkhave, cattāro mahārājāno devānaṃ tāvatiṃsānaṃ sudhammāya sabhāya sannisinnānaṃ sannipatitānaṃ ārocenti – ‘appakā kho, mārisā, manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karontī’ti. Tena kho, bhikkhave, devā tāvatiṃsā anattamanā honti – ‘dibbā vata, bho, kāyā parihāyissanti, paripūrissanti asurakāyā’”ti.

“Sace pana, bhikkhave, bahū honti manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karonti. Tamenaṃ, bhikkhave, cattāro mahārājāno devānaṃ tāvatiṃsānaṃ sudhammāya sabhāya sannisinnānaṃ sannipatitānaṃ ārocenti – ‘bahū kho, mārisā, manussā manussesu matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino uposathaṃ upavasanti paṭijāgaronti puññāni karontī’ti. Tena, bhikkhave, devā tāvatiṃsā attamanā honti – ‘dibbā vata, bho, kāyā paripūrissanti, parihāyissanti asurakāyā’”ti.

“Bhūtapubbaṃ, bhikkhave, sakko devānamindo deve tāvatiṃse anunayamāno tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsi –

“Cātuddasiṃ pañcadasiṃ, yā ca pakkhassa aṭṭhamī;

Pāṭihāriyapakkhañca, aṭṭhaṅgasusamāgataṃ;

Uposathaṃ upavaseyya, yopissa [yopassa (sī. syā. kaṃ. pī.)] mādiso naro”ti.

“Sā kho panesā, bhikkhave, sakkena devānamindena gāthā duggītā na sugītā dubbhāsitā na subhāsitā. Taṃ kissa hetu? Sakko hi, bhikkhave, devānamindo avītarāgo avītadoso avītamoho.

“Yo ca kho so, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā brahmacariyo katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto, tassa kho etaṃ, bhikkhave, bhikkhuno [tassa kho etaṃ bhikkhuno (sī. syā.), tassa kho evaṃ bhikkhave bhikkhuno (ka.)] kallaṃ vacanāya –

“Cātuddasiṃ pañcadasiṃ, yā ca pakkhassa aṭṭhamī;

Pāṭihāriyapakkhañca, aṭṭhaṅgasusamāgataṃ;

Uposathaṃ upavaseyya, yopissa mādiso naro”ti.

“Taṃ kissa hetu? So hi, bhikkhave, bhikkhu vītarāgo vītadoso vītamoho”ti. Sattamaṃ.

☸---------------------------------------------------------------------

四天王

“诸比丘！在每半月的第八天，四大天王的大臣、眷属们会巡视这个世间：‘人间有多少人孝敬母亲、孝敬父亲、尊敬沙门、尊敬婆罗门、尊敬家中长辈、守持布萨（斋戒）、精勤行善、积累功德呢？’

诸比丘！在每半月的第十四天，四大天王的王子们会巡视这个世间：‘人间有多少人孝敬母亲、孝敬父亲、尊敬沙门、尊敬婆罗门、尊敬家中长辈、守持布萨（斋戒）、精勤行善、积累功德呢？’

到了每半月的第十五日布萨日，四大天王则亲自巡视这个世间：‘人间有多少人孝敬母亲、孝敬父亲、尊敬沙门、尊敬婆罗门、尊敬家中长辈、守持布萨（斋戒）、精勤行善、积累功德呢？’”

“诸比丘！如果在人间，孝敬母亲、孝敬父亲、尊敬沙门、尊敬婆罗门、尊敬家中长辈、守持布萨（斋戒）、精勤行善、积累功德的人很少。诸比丘！那时，四大天王就会去到三十三天善法堂中，向聚会集坐在那里的天神们报告说：‘各位尊者！人间孝敬母亲、孝敬父亲、尊敬沙门、尊敬婆罗门、尊敬家中长辈、守持布萨（斋戒）、精勤行善、积累功德的人很少。’因此，诸比丘！三十三天的天神们就不高兴，（心想：）‘唉！天神的群体将会减少，而阿修罗的群体将会增多！’”

“反之，诸比丘！如果在人间，孝敬母亲、孝敬父亲、尊敬沙门、尊敬婆罗门、尊敬家中长辈、守持布萨（斋戒）、精勤行善、积累功德的人很多。诸比丘！那时，四大天王就会去到三十三天善法堂中，向聚会集坐在那里的天神们报告说：‘各位尊者！人间孝敬母亲、孝敬父亲、尊敬沙门、尊敬婆罗门、尊敬家中长辈、守持布萨（斋戒）、精勤行善、积累功德的人很多。’因此，诸比丘！三十三天的天神们就很高兴，（心想：）‘啊！天神的群体将会增多，而阿修罗的群体将会减少！’”

☸.....................................................................

诸比丘！从前，天帝释在劝导三十三天的天神时，说了这样一首偈颂：

‘半月的第十四、十五和第八日，

以及神变月期间，具足八支，

守持斋戒的人，就像我一样。’

然而，诸比丘！天帝释所诵的这首偈颂，是唱得不好，不是善唱；是说得不好，不是善说。为什么呢？诸比丘！因为天帝释还没有远离贪、远离嗔、远离痴。

然而，诸比丘！凡是比丘证得阿拉汉果、烦恼已尽、清净梵行已圆满完成、应做的事已做完、卸下了重担、达到了自己的目标、束缚轮回的结已断尽、通过正确的智慧获得解脱，由他来说这样的话才合适：

‘半月的第十四、十五和第八日，

以及神变月期间，具足八支，

守持斋戒的人，就像我一样。’

为什么呢？诸比丘！因为那位比丘是远离贪、远离嗔、远离痴的人。”第七经终。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 3.1-51)/1.4 Devadūtavagga 天使品 (AN 3.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.8 Dutiyacatumahārājasutta 四天王之二 (AN 3.38)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Dutiyacatumahārājasuttaṃ

38. “Bhūtapubbaṃ, bhikkhave, sakko devānamindo deve tāvatiṃse anunayamāno tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsi –

“Cātuddasiṃ pañcadasiṃ, yā ca pakkhassa aṭṭhamī;

Pāṭihāriyapakkhañca, aṭṭhaṅgasusamāgataṃ;

Uposathaṃ upavaseyya, yopissa mādiso naro”ti.

“Sā kho panesā, bhikkhave, sakkena devānamindena gāthā duggītā na sugītā dubbhāsitā na subhāsitā. Taṃ kissa hetu? Sakko hi, bhikkhave, devānamindo aparimutto jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, aparimutto dukkhasmāti vadāmi.

“Yo ca kho so, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto, tassa kho etaṃ, bhikkhave, bhikkhuno kallaṃ vacanāya –

“Cātuddasiṃ pañcadasiṃ, yā ca pakkhassa aṭṭhamī;

Pāṭihāriyapakkhañca, aṭṭhaṅgasusamāgataṃ;

Uposathaṃ upavaseyya, yopissa mādiso naro”ti.

“Taṃ kissa hetu? So hi, bhikkhave, bhikkhu parimutto jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimutto dukkhasmāti vadāmī”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

四天王之二

诸比丘！从前，天帝释在劝导三十三天的天神时，说了这样一首偈颂：

‘半月的第十四、十五和第八日，

以及神变月期间，具足八支，

守持斋戒的人，就像我一样。’

然而，诸比丘！天帝释所诵的这首偈颂，是唱得不好，不是善唱；是说得不好，不是善说。为什么呢？诸比丘！因为天帝释还没有从生、老、死、愁、悲、苦、忧、恼中完全解脱出来，我说他还没有从苦中完全解脱出来。

然而，诸比丘！凡是比丘证得阿拉汉果、烦恼已尽、清净梵行已圆满完成、应做的事已做完、卸下了重担、达到了自己的目标、束缚轮回的结已断尽、通过正确的智慧获得解脱，由他来说这样的话才合适：

‘半月的第十四、十五和第八日，

以及神变月期间，具足八支，

守持斋戒的人，就像我一样。’

为什么呢？诸比丘！因为那位比丘已经从生、老、死、愁、悲、苦、忧、恼中完全解脱出来了。我说他是完全从苦中解脱出来的人。”第八经终。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 3.1-51)/1.4 Devadūtavagga 天使品 (AN 3.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.9 Sukhumālasutta 安乐无苦 (AN 3.39)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Sukhumālasuttaṃ

安乐无苦

39. “Sukhumālo ahaṃ, bhikkhave, paramasukhumālo accantasukhumālo.

诸比丘！我是无苦、极为无苦、究竟无苦者。

Mama sudaṃ, bhikkhave, pitu nivesane pokkharaṇiyo kāritā honti.

诸比丘！我父之住处设有浴池，

Ekattha sudaṃ, bhikkhave, uppalaṃ vappati [pupphati (sī. pī.)], ekattha padumaṃ, ekattha puṇḍarīkaṃ, yāvadeva mamatthāya.

诸比丘！唯为我于一处植青莲、一处植红莲、一处植白莲，

Na kho panassāhaṃ, bhikkhave, akāsikaṃ candanaṃ dhāremi [kāsikaṃ candanaṃ dhāremi (syā. kaṃ. ka.), akāsikaṃ dhāremi (?)]. Kāsikaṃ,

诸比丘！我绝不用迦尸所产外之栴檀香，

bhikkhave, su me taṃ veṭhanaṃ hoti, kāsikā kañcukā, kāsikaṃ nivāsanaṃ, kāsiko uttarāsaṅgo.

诸比丘！我之被服是迦尸产，衬衣是迦尸产，内衣是迦尸产，上衣是迦尸产。

Rattindivaṃ [rattidivaṃ (ka.)] kho pana me su taṃ, bhikkhave, setacchattaṃ dhārīyati – ‘mā naṃ phusi sītaṃ vā uṇhaṃ vā tiṇaṃ vā rajo vā ussāvo vā’”ti.

诸比丘！为避免触尘草或露，寒热昼夜皆有为我而持之白伞盖。

“Tassa mayhaṃ, bhikkhave, tayo pāsādā ahesuṃ – eko hemantiko, eko gimhiko, eko vassiko.

诸比丘！我有三殿，一是适于冬季，一是适于夏季，一是适于春季。

So kho ahaṃ, bhikkhave, vassike pāsāde vassike cattāro māse nippurisehi tūriyehi paricārayamāno [paricāriyamāno (syā. kaṃ. pī. ka.)] na heṭṭhāpāsādaṃ orohāmi.

诸比丘！我于夏四月间处在夏时殿中，以倡伎乐所承事，不须从殿下降。

Yathā kho pana, bhikkhave, aññesaṃ nivesane dāsakammakaraporisassa kaṇājakaṃ bhojanaṃ dīyati bilaṅgadutiyaṃ,

诸比丘！譬如其余众人之家，仆、被佣者、寄食者是予以糠食、盐粥。

evamevassu me, bhikkhave, pitu nivesane dāsakammakaraporisassa sālimaṃsodano dīyati.

诸比丘！正如是，于我父之家，仆、被佣

者、寄食者，予以米、肉之饭。

“Tassa mayhaṃ, bhikkhave, evarūpāya iddhiyā samannāgatassa evarūpena ca sukhumālena etadahosi – ‘assutavā kho puthujjano attanā jarādhammo samāno jaraṃ anatīto paraṃ jiṇṇaṃ disvā aṭṭīyati harāyati jigucchati attānaṃyeva atisitvā, ahampi khomhi jarādhammo jaraṃ anatīto. Ahañceva [ahañce (?)] kho pana jarādhammo samāno jaraṃ anatīto paraṃ jiṇṇaṃ disvā aṭṭīyeyyaṃ harāyeyyaṃ jiguccheyyaṃ na metaṃ assa patirūpan’ti.

诸比丘！我虽如是富裕又如是究竟无苦，却思惟：‘无闻之异生，自行老衰，未能避免不老，却见其他老衰者而苦恼，超越于己而惭，而嫌。我亦会老，未能避免不老。我亦会老，未能避免不老，却见其他老衰而苦恼，而惭，而嫌。此对我是不应该。’

Tassa mayhaṃ, bhikkhave, iti paṭisañcikkhato yo yobbane yobbanamado so sabbaso pahīyi.

诸比丘！当我如是观察时，所有壮年时之年壮憍逸，悉皆断。

“Assutavā kho puthujjano attanā byādhidhammo samāno byādhiṃ anatīto paraṃ byādhitaṃ disvā aṭṭīyati harāyati jigucchati attānaṃyeva atisitvā – ‘ahampi khomhi byādhidhammo byādhiṃ anatīto, ahañceva kho pana byādhidhammo samāno byādhiṃ anatīto paraṃ byādhikaṃ disvā aṭṭīyeyyaṃ harāyeyyaṃ jiguccheyyaṃ, na metaṃ assa patirūpan’ti.

无闻之异生是自病者，未能避免不病，却见其他病者而苦恼，超越于己而惭，而嫌。我亦会病，未能避免不病。我亦当会病，未能避免不病，却见其他病者而苦恼，而惭，而嫌。此对我是不应该。

Tassa mayhaṃ, bhikkhave, iti paṭisañcikkhato yo ārogye ārogyamado so sabbaso pahīyi.

诸比丘！当我如是观察时，所有无病时之无病憍逸，悉皆断。

“Assutavā kho puthujjano attanā maraṇadhammo samāno maraṇaṃ anatīto paraṃ mataṃ disvā aṭṭīyati harāyati jigucchati attānaṃyeva atisitvā – ‘ahampi khomhi maraṇadhammo, maraṇaṃ anatīto, ahaṃ ceva kho pana maraṇadhammo samāno maraṇaṃ anatīto paraṃ mataṃ disvā aṭṭīyeyyaṃ harāyeyyaṃ jiguccheyyaṃ, na metaṃ assa patirūpan’ti.

无闻之异生是自死者，未能避免不死，却见其他死者而苦恼，超越于己而惭，而嫌。我亦会死，未能避免不死。我亦必当会死，未能避免不死，却见其他死者而苦恼，而惭，而嫌。此对我是不应该。

Tassa mayhaṃ, bhikkhave, iti paṭisañcikkhato yo jīvite jīvitamado so sabbaso pahīyī”ti.

诸比丘！当我如是观察时，所有活命时之活命憍逸，悉皆断。

“Tayome, bhikkhave, madā. Katame tayo?

“诸比丘！此等是三种憍慢，云何为三耶？

Yobbanamado, ārogyamado, jīvitamado.

➊ 年壮憍慢、➋ 无病憍慢、➌ 活命憍慢。

Yobbanamadamatto vā, bhikkhave, assutavā puthujjano kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati.

➊ 诸比丘！以‘年壮憍慢’之无闻异生，于身行恶行，于语行恶行，于意行恶行。

So kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

彼于身行恶行已，于语行恶行已，于意行恶行已，身坏、死后，生于无幸处、恶趣、险难、地狱。

Ārogyamadamatto vā, bhikkhave, assutavā puthujjano…pe…

➋ 或诸比丘！以‘无病憍慢’之无闻异生，于身行恶行，于语行恶行，于意行恶行。彼于身行恶行已，于语行恶行已，于意行恶行已，身坏、死后，生于无幸处、恶趣、险难、地狱。

jīvitamadamatto vā, bhikkhave, assutavā puthujjano kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati.

➌ 或诸比丘！以‘活命憍慢’之无闻异生，于身行恶行，于语行恶行，于意行恶行。

So kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

彼于身行恶行已，于语行恶行已，于意行恶行已，身坏、死后，生于无幸处、恶趣、险难、地狱。

“Yobbanamadamatto vā, bhikkhave, bhikkhu sikkhaṃ paccakkhāya hīnāyāvattati.

诸比丘！或以‘年壮憍慢’之比丘，舍弃学，活于下劣。

Ārogyamadamatto vā, bhikkhave, bhikkhu…pe… 诸比丘！或以‘无病憍慢’之比丘，舍弃学，活于下劣。

jīvitamadamatto vā, bhikkhave, bhikkhu sikkhaṃ paccakkhāya hīnāyāvattatī”ti.

诸比丘！或以‘活命憍慢’之比丘，舍弃学，活于下劣。”

“Byādhidhammā jarādhammā, atho maraṇadhammino;

有老病之法 又有死之法

Yathādhammā [byādhidhammo jarādhammo, atho maraṇadhammiko; yathā dhammo (ka.)] tathāsantā, jigucchanti puthujjanā.

凡此法有情 凡夫尚厌嫌

“Ahañce taṃ jiguccheyyaṃ, evaṃdhammesu pāṇisu;

如斯诸法中 我亦应厌离

Na metaṃ patirūpassa, mama evaṃ vihārino.

若住此憍慢 于我不恰当

“Sohaṃ evaṃ viharanto, ñatvā dhammaṃ nirūpadhiṃ;

我如是而住 已知无依法

Ārogye yobbanasmiñca, jīvitasmiñca ye madā.

无病与年壮 或者活命憍

“Sabbe made abhibhosmi [atītosmi (ka.)], nekkhamme daṭṭhu khemataṃ;

战胜一切憍 见出家安稳

Tassa me ahu ussāho, nibbānaṃ abhipassato.

我发勤精进 望求成涅槃

“Nāhaṃ bhabbo etarahi, kāmāni paṭisevituṃ;

今我无爱欲 更无受诸欲

Anivatti bhavissāmi, brahmacariyaparāyaṇo”ti. navamaṃ;

果成不退转 圆满诸梵行

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 3.1-51)/1.4 Devadūtavagga 天使品 (AN 3.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.10 Ādhipateyyasutta 增上 (AN 3.40)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Ādhipateyyasuttaṃ

40. “Tīṇimāni, bhikkhave, ādhipateyyāni. Katamāni tīṇi? Attādhipateyyaṃ, lokādhipateyyaṃ, dhammādhipateyyaṃ. Katamañca, bhikkhave, attādhipateyyaṃ? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati – ‘na kho panāhaṃ cīvarahetu agārasmā anagāriyaṃ pabbajito. Na piṇḍapātahetu, na senāsanahetu, na itibhavābhavahetu agārasmā anagāriyaṃ pabbajito. Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto. Appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti. Ahañceva kho pana yādisake [yādisake vā (sī. pī. ka.)] kāme ohāya agārasmā anagāriyaṃ pabbajito tādisake vā [ca (ka.)] kāme pariyeseyyaṃ tato vā [ca (ka.)] pāpiṭṭhatare, na metaṃ patirūpan’ti. So iti paṭisañcikkhati – ‘āraddhaṃ kho pana me vīriyaṃ bhavissati asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggan’ti. So attānaṃyeva adhipatiṃ karitvā akusalaṃ pajahati, kusalaṃ bhāveti, sāvajjaṃ pajahati, anavajjaṃ bhāveti, suddhaṃ attānaṃ pariharati. Idaṃ vuccati, bhikkhave, attādhipateyyaṃ.

“Katamañca, bhikkhave, lokādhipateyyaṃ? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati – ‘na kho panāhaṃ cīvarahetu agārasmā anagāriyaṃ pabbajito. Na piṇḍapātahetu, na senāsanahetu, na itibhavābhavahetu agārasmā anagāriyaṃ pabbajito. Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto. Appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. Ahañceva kho pana evaṃ pabbajito samāno kāmavitakkaṃ vā vitakkeyyaṃ, byāpādavitakkaṃ vā vitakkeyyaṃ, vihiṃsāvitakkaṃ vā vitakkeyyaṃ, mahā kho panāyaṃ lokasannivāso. Mahantasmiṃ kho pana lokasannivāse santi samaṇabrāhmaṇā iddhimanto dibbacakkhukā paracittaviduno. Te dūratopi passanti, āsannāpi na dissanti, cetasāpi cittaṃ pajānanti [jānanti (ka.)]. Tepi maṃ evaṃ jāneyyuṃ – ‘passatha, bho, imaṃ kulaputtaṃ saddhā agārasmā anagāriyaṃ pabbajito samāno vokiṇṇo viharati pāpakehi akusalehi dhammehī’ti. Devatāpi kho santi iddhimantiniyo dibbacakkhukā paracittaviduniyo. Tā dūratopi passanti, āsannāpi na dissanti, cetasāpi cittaṃ jānanti. Tāpi maṃ evaṃ jāneyyuṃ – ‘passatha, bho, imaṃ kulaputtaṃ saddhā agārasmā anagāriyaṃ pabbajito samāno vokiṇṇo viharati pāpakehi akusalehi dhammehī’ti. So iti paṭisañcikkhati – ‘āraddhaṃ kho pana me vīriyaṃ bhavissati asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggan’ti. So lokaṃyeva adhipatiṃ karitvā akusalaṃ pajahati, kusalaṃ bhāveti, sāvajjaṃ pajahati, anavajjaṃ bhāveti, suddhaṃ attānaṃ pariharati. Idaṃ vuccati, bhikkhave, lokādhipateyyaṃ.

“Katamañca, bhikkhave, dhammādhipateyyaṃ? Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati – ‘na kho panāhaṃ cīvarahetu agārasmā anagāriyaṃ pabbajito. Na piṇḍapātahetu, na senāsanahetu, na itibhavābhavahetu agārasmā anagāriyaṃ pabbajito. Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto. Appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti. Svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhīti. Santi kho pana me sabrahmacārī jānaṃ passaṃ viharanti. Ahañceva kho pana evaṃ svākkhāte dhammavinaye pabbajito samāno kusīto vihareyyaṃ pamatto, na metaṃ assa patirūpan’ti. So iti paṭisañcikkhati – ‘āraddhaṃ kho pana me vīriyaṃ bhavissati asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggan’ti. So dhammaṃyeva adhipatiṃ karitvā akusalaṃ pajahati, kusalaṃ bhāveti, sāvajjaṃ pajahati, anavajjaṃ bhāveti, suddhaṃ attānaṃ pariharati. Idaṃ vuccati, bhikkhave, dhammādhipateyyaṃ. Imāni kho, bhikkhave, tīṇi ādhipateyyānī”ti.

“Natthi loke raho nāma, pāpakammaṃ pakubbato;

Attā te purisa jānāti, saccaṃ vā yadi vā musā.

“Kalyāṇaṃ vata bho sakkhi, attānaṃ atimaññasi;

Yo santaṃ attani pāpaṃ, attānaṃ parigūhasi.

“Passanti devā ca tathāgatā ca,

Lokasmiṃ bālaṃ visamaṃ carantaṃ;

Tasmā hi attādhipateyyako ca [attādhipako sako care (sī. syā. kaṃ. pī.)],

Lokādhipo ca nipako ca jhāyī.

“Dhammādhipo ca anudhammacārī,

Na hīyati saccaparakkamo muni;

Pasayha māraṃ abhibhuyya antakaṃ,

Yo ca phusī jātikkhayaṃ padhānavā;

So tādiso lokavidū sumedho,

Sabbesu dhammesu atammayo munī”ti. dasamaṃ;

Devadūtavaggo catuttho.

Tassuddānaṃ –

Brahma ānanda sāriputto, nidānaṃ hatthakena ca;

Dūtā duve ca rājāno, sukhumālādhipateyyena cāti.

☸---------------------------------------------------------------------

四十 增上

一 “诸比丘！有这三种增上。是哪三种呢？自我增上、世间增上、法增上。

诸比丘！什么是自我增上呢？

诸比丘！在此，有比丘去到森林、或去到树下、或去到空房子，他这样省察反思：

‘我并非为了衣物而出家，过无家的生活；不是为了食物，不是为了住所，不是为了这样那样的（世间）有无而出家。我是为了（解脱）已陷入生、老、死、愁、悲、苦、忧、恼，已陷入痛苦，被痛苦所包围。（而出家），希望能够完全了知这整个苦蕴的终结。然而，舍弃了那样（在家时）的欲乐而出家的我，如果再去寻求同样的欲乐，或者比那更差的，那对我是不恰当的。’

他这样省察反思：‘我的精进应该是已发起的、不松懈的；念应该是已建立的、不忘失的；身应该是轻安的、不躁动的；心应该是得定的、专一的。’他以自我为依止（主导），舍断不善，培育善；舍断有过失的（法），培育无过失的（法）；守护自己，使之清净。诸比丘！这称为自我增上。

二 诸比丘！什么是世间增上呢？

诸比丘！在此，有比丘去到森林、或去到树下、或去到空房子，他这样省察反思：

‘我并非为了衣物而出家……（如上）……希望能够完全了知这整个苦蕴的终结。然而，我虽然如此出家，如果生起欲寻（欲念），或生起瞋寻，或生起害寻。要知道这世间的群体是很广大的。在这广大的世间群体中，有具神通、天眼、能知他人心的沙门、婆罗门。他们从远处即能看见，（即使）在近处（他们）不被看见，也能以心了知（他人的）心。他们可能会这样知道我：“看啊！各位！这位善家子弟凭信心从家出家，过无家生活，却混杂地生活在邪恶不善法中。” 又，有具神通、天眼、能知他人心的天神们。她们从远处即能看见，（即使）在近处（她们）不被看见，也能以心了知（他人的）心。她们也可能会这样知道我：“看啊！各位！这位善家子弟凭信心从家出家，过无家生活，却混杂地生活在邪恶不善法中。”’

他这样省察反思：‘我的精进应该是已发起的、不松懈的；念应该是已建立的、不忘失的；身应该是轻安的、不躁动的；心应该是得定的、专一的。’他以世间为依止（主导），舍断不善，培育善；舍断有过失的（法），培育无过失的（法）；守护自己，使之清净。诸比丘！这称为世间增上。

诸比丘！什么是法增上呢？

三 诸比丘！在此，有比丘去到森林、或去到树下、或去到空房子，他这样省察反思：

‘我并非为了衣物而出家……（如上）……希望能够完全了知这整个苦蕴的终结。世尊所善说的法是现见的、非时间限制的、来即见的、能导向（涅槃）的、智者各自证知的。有我的同梵行者们，他们正知正见地生活着。如果我在如此善说的法律（Dhamma-Vinaya）中出家，却懈怠、放逸地生活，那对我来说是不恰当的。’他这样省察反思：‘我的精进应该是已发起的、不松懈的；念应该是已建立的、不忘失的；身应该是轻安的、不躁动的；心应该是得定的、专一的。’他以法为依止（主导），舍断不善……乃至……培育无过失的（法），守护自己，使之清净。诸比丘！这称为法增上。诸比丘！

这些就是三种增上。”

四 作恶业之人， 世间无秘密可言；

朋友，你的心自知， 是真实还是虚妄。

贤善的朋友啊， 你太轻视自己了；

将自身中的恶行， 试图对自己隐藏。

天神与如来能见， 世间愚者行不正；

因此，应以自我为增上，

亦以世间为增上， 应干练且禅思。

亦以法为增上， 随法而行，

具足谛与精进的牟尼， 不会退失；

强力压制魔罗， 征服死神，

精勤者触证了生死之尽；

如此了知世间、具智慧者，

于一切法中， 牟尼无有贪染。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 3.1-51)/1.5 Cūḷavagga 小品 (AN 3.41-51)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.1 Sammukhībhāvasutta 现前 (AN 3.41)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Cūḷavaggo

1. Sammukhībhāvasuttaṃ

41. “Tiṇṇaṃ, bhikkhave, sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati. Katamesaṃ tiṇṇaṃ? Saddhāya, bhikkhave, sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati. Deyyadhammassa, bhikkhave, sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati. Dakkhiṇeyyānaṃ, bhikkhave, sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati. Imesaṃ kho, bhikkhave, tiṇṇaṃ sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavatī”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第五 小品

四十一 现前

诸比丘！由于三者的现前，具信的善家男子能产生很多福德。是哪三者现前呢？

诸比丘！由于信心的现前，具信的善家男子能产生很多福德。诸比丘！由于布施物的现前，具信的善家男子能产生很多福德。诸比丘！由于应供者（值得接受供养的人）的现前，具信的善家男子能产生很多福德。

诸比丘！由于这三者的现前，具信的善家男子能产生很多福德。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 3.1-51)/1.5 Cūḷavagga 小品 (AN 3.41-51)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.2 Tiṭhānasutta 三处 (AN 3.42)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Tiṭhānasuttaṃ

42. “Tīhi, bhikkhave, ṭhānehi saddho pasanno veditabbo. Katamehi tīhi? Sīlavantānaṃ dassanakāmo hoti, saddhammaṃ sotukāmo hoti, vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato. Imehi kho, bhikkhave, tīhi ṭhānehi saddho pasanno veditabbo”.

“Dassanakāmo sīlavataṃ, saddhammaṃ sotumicchati;

Vinaye maccheramalaṃ, sa ve saddhoti vuccatī”ti. dutiyaṃ;

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四十二 三处

诸比丘！通过这三处，可知（某人）是具信、有净信的。是哪三处呢？

渴望见到具戒者；渴望听闻正法；以无污垢悭吝之心居家生活，乐于布施，双手洁净（愿意付出），乐于舍弃，易于应求，乐于分享布施。诸比丘！通过这三处，可知（某人）是具信、有净信的。

渴望见具戒之人， 听闻正法是其乐；

调伏悭吝之污垢， 彼实称为具信人。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 3.1-51)/1.5 Cūḷavagga 小品 (AN 3.41-51)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.3 Atthavasasutta 遍见三因 (AN 3.43)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Atthavasasuttaṃ

43. “Tayo, bhikkhave, atthavase sampassamānena alameva paresaṃ dhammaṃ desetuṃ. Katame tayo? Yo dhammaṃ deseti so atthappaṭisaṃvedī ca hoti dhammappaṭisaṃvedī ca. Yo dhammaṃ suṇāti so atthappaṭisaṃvedī ca hoti dhammappaṭisaṃvedī ca. Yo ceva dhammaṃ deseti yo ca dhammaṃ suṇāti ubho atthappaṭisaṃvedino ca honti dhammappaṭisaṃvedino ca. Ime kho, bhikkhave, tayo atthavase sampassamānena alameva paresaṃ dhammaṃ desetun”ti. Tatiyaṃ.

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四十三 遍见三因

诸比丘！充分看到（或理解了）三种理由（利益）的人，才适合为他人说法。是哪三种呢？

说法者，他自己既领会义理，也领会法句（或文句）。听法者，他自己既领会义理，也领会法句。说法者和听法者，两者都领会义理，也领会法句。诸比丘！充分看到这三种理由的人，才适合为他人说法。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 3.1-51)/1.5 Cūḷavagga 小品 (AN 3.41-51)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.4 Kathāpavattisutta 说明原委 (AN 3.44)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Kathāpavattisuttaṃ

44. “Tīhi, bhikkhave, ṭhānehi kathā pavattinī hoti. Katamehi tīhi? Yo dhammaṃ deseti so atthappaṭisaṃvedī ca hoti dhammappaṭisaṃvedī ca. Yo dhammaṃ suṇāti so atthappaṭisaṃvedī ca hoti dhammappaṭisaṃvedī ca. Yo ceva dhammaṃ deseti yo ca dhammaṃ suṇāti ubho atthappaṭisaṃvedino ca honti dhammappaṭisaṃvedino ca. Imehi kho, bhikkhave, tīhi ṭhānehi kathā pavattinī hotī”ti. Catutthaṃ.

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四十四 说明原委

诸比丘！言说（或讨论）由三处得以进行（或有成果）。是哪三处呢？

说法者，他领会义理，也领会法句。

听法者，他领会义理，也领会法句。

说法者和听法者，两者都领会义理，也领会法句。

诸比丘！言说由此三处得以进行。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 3.1-51)/1.5 Cūḷavagga 小品 (AN 3.41-51)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.5 Paṇḍitasutta 明智之举 (AN 3.45)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Paṇḍitasuttaṃ

45. “Tīṇimāni, bhikkhave, paṇḍitapaññattāni sappurisapaññattāni. Katamāni tīṇi? Dānaṃ, bhikkhave, paṇḍitapaññattaṃ sappurisapaññattaṃ. Pabbajjā, bhikkhave, paṇḍitapaññattā sappurisapaññattā. Mātāpitūnaṃ, bhikkhave, upaṭṭhānaṃ paṇḍitapaññattaṃ sappurisapaññattaṃ. Imāni kho, bhikkhave, tīṇi paṇḍitapaññattāni sappurisapaññattānī”ti.

“Sabbhi dānaṃ upaññattaṃ, ahiṃsā saṃyamo damo;

Mātāpitu upaṭṭhānaṃ, santānaṃ brahmacārinaṃ.

“Sataṃ etāni ṭhānāni, yāni sevetha paṇḍito;

Ariyo dassanasampanno, sa lokaṃ bhajate sivan”ti. pañcamaṃ;

☸---------------------------------------------------------------------

四十五 明智之举

诸比丘！有这三件事，是智者所称许的，是善人所称许的。是哪三件呢？

诸比丘！布施，是智者所称许的，是善人所称许的。诸比丘！出家，是智者所称许的，是善人所称许的。诸比丘！侍奉父母，是智者所称许的，是善人所称许的。诸比丘！这三件事，是智者所称许的，是善人所称许的。

善人所称许：布施， 不害、自制与调伏；

侍奉父母亲， 以及寂静梵行者。

这些是善人之行处， 智者应当去实行；

具足圣见者， 他能享有安乐界。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 3.1-51)/1.5 Cūḷavagga 小品 (AN 3.41-51)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.6 Sīlavantasutta 具戒 (AN 3.46)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Sīlavantasuttaṃ

46. “Yaṃ, bhikkhave, sīlavanto pabbajitā gāmaṃ vā nigamaṃ vā upanissāya viharanti. Tattha manussā tīhi ṭhānehi bahuṃ puññaṃ pasavanti. Katamehi tīhi? Kāyena, vācāya, manasā. Yaṃ, bhikkhave, sīlavanto pabbajitā gāmaṃ vā nigamaṃ vā upanissāya viharanti. Tattha manussā imehi tīhi ṭhānehi bahuṃ puññaṃ pasavantī”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

四十六 具戒

诸比丘！具戒的出家人，无论依止哪个村庄或市镇居住，那里的人们能通过三处产生很多福德。是哪三处呢？

通过身（行善）、通过语（言善）、通过意（念善）。

诸比丘！具戒的出家人，无论依止哪个村庄或市镇居住，那里的人们通过这三处能产生很多福德。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.1.20 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 3.1-51)/1.5 Cūḷavagga 小品 (AN 3.41-51)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.7 Saṅkhatalakkhaṇasutta 有为相 (AN 3.47)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Saṅkhatalakkhaṇasuttaṃ

有为相经

☆ 有为三相（五蕴色身有生异灭） ➾

① 知生（五蕴现象之无常相）；

② 知灭（五蕴现象之苦相）；

③ 知住之异（五蕴现象之无我相）。

47. “Tīṇimāni, bhikkhave, saṅkhatassa saṅkhatalakkhaṇāni.

“诸比丘！有此三者，有为之有为相。

Katamāni tīṇi?

云何为三（有为相）耶？

Uppādo paññāyati,

➊ 知生，

vayo paññāyati,

➋ 知灭，

ṭhitassa aññathattaṃ paññāyati.

➌ 知住之异。

Imāni kho, bhikkhave, tīṇi saṅkhatassa saṅkhatalakkhaṇānī”ti.

诸比丘！此等三者，是有为之有为相。”

Sattamaṃ.

有为相经 ～小品‧第七经终

～《增支部经典‧三集‧初五十经篇‧小品‧Saṅkhatalakkhaṇasutta 有为相经》(AN 3.47)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.1.20 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 3.1-51)/1.5 Cūḷavagga 小品 (AN 3.41-51)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.8 Asaṅkhatalakkhaṇasutta 无为相 (AN 3.48)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Asaṅkhatalakkhaṇasuttaṃ

无为相经

☆ 无为三相（四谛法身没有生异灭） ➾

① 不知生（法性真如之无常相）；

② 不知灭（法性真如之苦相）；

③ 不知住之异（法性真如之无我相）。

48. “Tīṇimāni, bhikkhave, asaṅkhatassa asaṅkhatalakkhaṇāni.

“诸比丘！有此三者，无为之无为相。

Katamāni tīṇi?

云何为三（无为相）耶？

Na uppādo paññāyati,

➊ 不知生，

na vayo paññāyati,

➋ 不知灭，

na ṭhitassa aññathattaṃ paññāyati.

➌ 不知住之异。

Imāni kho, bhikkhave, tīṇi asaṅkhatassa asaṅkhatalakkhaṇānī”ti.

诸比丘！此等三者，是无为之无为相。”

Aṭṭhamaṃ.

无为相经 ～小品‧第八经终

～《增支部经典‧三集‧初五十经篇‧小品‧Asaṅkhatalakkhaṇasutta 无为相经》(AN 3.48)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 3.1-51)/1.5 Cūḷavagga 小品 (AN 3.41-51)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.9 Pabbatarājasutta 山王 (AN 3.49)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Pabbatarājasuttaṃ

49. “Himavantaṃ, bhikkhave, pabbatarājaṃ nissāya mahāsālā tīhi vaḍḍhīhi vaḍḍhanti. Katamāhi tīhi? Sākhāpattapalāsena vaḍḍhanti, tacapapaṭikāya vaḍḍhanti, pheggusārena vaḍḍhanti. Himavantaṃ, bhikkhave, pabbatarājaṃ nissāya mahāsālā imāhi tīhi vaḍḍhīhi vaḍḍhanti.

“Evamevaṃ kho, bhikkhave, saddhaṃ kulapatiṃ nissāya anto jano tīhi vaḍḍhīhi vaḍḍhati. Katamāhi tīhi? Saddhāya vaḍḍhati, sīlena vaḍḍhati, paññāya vaḍḍhati. Saddhaṃ, bhikkhave, kulapatiṃ nissāya anto jano imāhi tīhi vaḍḍhīhi vaḍḍhatī”ti.

“Yathāpi pabbato selo, araññasmiṃ brahāvane;

Taṃ rukkhā upanissāya, vaḍḍhante te vanappatī.

“Tatheva sīlasampannaṃ, saddhaṃ kulapatiṃ idha;

Upanissāya vaḍḍhanti, puttadārā ca bandhavā;

Amaccā ñātisaṅghā ca, ye cassa anujīvino.

“Tyāssa sīlavato sīlaṃ, cāgaṃ sucaritāni ca;

Passamānānukubbanti, attamatthaṃ [ye bhavanti (sī. syā. kaṃ. pī.)] vicakkhaṇā.

“Idha dhammaṃ caritvāna, maggaṃ sugatigāminaṃ;

Nandino devalokasmiṃ, modanti kāmakāmino”ti. navamaṃ;

☸---------------------------------------------------------------------

四十八 山王

诸比丘！大娑罗树依止雪山山王，通过三种生长而生长。是哪三种生长呢？

通过枝、叶、叶芽而生长；通过树皮、树壳而生长；通过木心、精华而生长。诸比丘！大娑罗树依止雪山山王，通过这三种生长而生长。

正如这样，诸比丘！家属依止有信心的家长，通过三种增长而增长。是哪三种呢？

通过信心而增长，通过戒行而增长，通过智慧而增长。诸比丘！家属依止有信心的家长，通过这三种增长而增长。

犹如山岩立， 森林旷野中；

依止彼树木， 林中主增长。

其相同有戒， 有信之家主；

世间依止彼， 妻子亲属增；

大臣与宗亲， 及依彼家主生活（之众人）。

观彼具戒者， 戒行舍施善行等；

明智者随学， （达成）自身之利益。

于此世行法， 趣向善趣道；

生天界欢喜， 诸欲意者喜。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 3.1-51)/1.5 Cūḷavagga 小品 (AN 3.41-51)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.10 Ātappakaraṇīyasutta 勇猛 (AN 3.50)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Ātappakaraṇīyasuttaṃ

50. “Tīhi, bhikkhave, ṭhānehi ātappaṃ karaṇīyaṃ. Katamehi tīhi? Anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya ātappaṃ karaṇīyaṃ, anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya ātappaṃ karaṇīyaṃ, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsanāya ātappaṃ karaṇīyaṃ. Imehi tīhi, bhikkhave, ṭhānehi ātappaṃ karaṇīyaṃ.

“Yato kho, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya ātappaṃ karoti, anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya ātappaṃ karoti, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsanāya ātappaṃ karoti. Ayaṃ vuccati, bhikkhave, bhikkhu ātāpī nipako sato sammā dukkhassa antakiriyāyā”ti. Dasamaṃ.

☸---------------------------------------------------------------------

四十九 勇猛

诸比丘！应在三处发起勇猛（精勤）。是哪三处呢？

为了未生的恶不善法不生起，应勇猛精勤。为了未生的善法生起，应勇猛精勤。为了能忍耐已生的身体上的苦、剧、粗、锐、不悦、不可意、能夺命的感受，应勇猛精勤。

诸比丘！当比丘为了未生的恶不善法不生起而勇猛精勤，为了未生的善法生起而勇猛精勤，为了能忍耐已生的身体上的苦、剧、粗、锐、不悦、不可意、能夺命的感受而勇猛精勤时，是故，诸比丘！这样的比丘被称为：为了正尽苦而勇猛者、干练者、具念者。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 3.1-51)/1.5 Cūḷavagga 小品 (AN 3.41-51)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.11 Mahācorasutta 大贼 (AN 3.51)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Mahācorasuttaṃ

51. “Tīhi, bhikkhave, aṅgehi samannāgato mahācoro sandhimpi chindati, nillopampi harati, ekāgārikampi karoti, paripanthepi tiṭṭhati. Katamehi tīhi? Idha, bhikkhave, mahācoro visamanissito ca hoti, gahananissito ca hoti, balavanissito ca hoti. Kathañca, bhikkhave, mahācoro visamanissito hoti? Idha, bhikkhave, mahācoro nadīviduggaṃ vā nissito hoti pabbatavisamaṃ vā. Evaṃ kho, bhikkhave, mahācoro visamanissito hoti.

“Kathañca, bhikkhave, mahācoro gahananissito hoti? Idha, bhikkhave, mahācoro tiṇagahanaṃ vā nissito hoti, rukkhagahanaṃ vā rodhaṃ [gedhaṃ (sī. pī.)] vā mahāvanasaṇḍaṃ vā. Evaṃ kho, bhikkhave, mahācoro gahananissito hoti.

“Kathañca, bhikkhave, mahācoro balavanissito hoti? Idha, bhikkhave, mahācoro rājānaṃ vā rājamahāmattānaṃ vā nissito hoti. Tassa evaṃ hoti – ‘sace maṃ koci kiñci vakkhati, ime me rājāno vā rājamahāmattā vā pariyodhāya atthaṃ bhaṇissantī’ti. Sace naṃ koci kiñci āha, tyāssa rājāno vā rājamahāmattā vā pariyodhāya atthaṃ bhaṇanti. Evaṃ kho, bhikkhave, mahācoro balavanissito hoti. Ime kho, bhikkhave, tīhi aṅgehi samannāgato mahācoro sandhimpi chindati, nillopampi harati, ekāgārikampi karoti, paripanthepi tiṭṭhati.

“Evamevaṃ kho, bhikkhave, tīhi aṅgehi samannāgato pāpabhikkhu khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati. Katamehi tīhi? Idha, bhikkhave, pāpabhikkhu visamanissito ca hoti gahananissito ca balavanissito ca.

“Kathañca, bhikkhave, pāpabhikkhu visamanissito hoti? Idha, bhikkhave, pāpabhikkhu visamena kāyakammena samannāgato hoti, visamena vacīkammena samannāgato hoti, visamena manokammena samannāgato hoti. Evaṃ kho, bhikkhave, pāpabhikkhu visamanissito hoti.

“Kathañca, bhikkhave, pāpabhikkhu gahananissito hoti? Idha, bhikkhave, pāpabhikkhu micchādiṭṭhiko hoti, antaggāhikāya diṭṭhiyā samannāgato hoti. Evaṃ kho, bhikkhave, pāpabhikkhu gahananissito hoti.

“Kathañca, bhikkhave, pāpabhikkhu balavanissito hoti? Idha, bhikkhave, pāpabhikkhu rājānaṃ vā rājamahāmattānaṃ vā nissito hoti. Tassa evaṃ hoti – ‘sace maṃ koci kiñci vakkhati, ime me rājāno vā rājamahāmattā vā pariyodhāya atthaṃ bhaṇissantī’ti. Sace naṃ koci kiñci āha, tyāssa rājāno vā rājamahāmattā vā pariyodhāya atthaṃ bhaṇanti. Evaṃ kho, bhikkhave, pāpabhikkhu balavanissito hoti. Imehi kho, bhikkhave, tīhi dhammehi samannāgato pāpabhikkhu khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavatī”ti. Ekādasamaṃ.

Cūḷavaggo pañcamo.

Tassuddānaṃ –

Sammukhī ṭhānatthavasaṃ, pavatti paṇḍita sīlavaṃ;

Saṅkhataṃ pabbatātappaṃ, mahācorenekādasāti [mahācorena te dasāti (ka.)].

Paṭhamo paṇṇāsako samatto.

☸---------------------------------------------------------------------

五十 大贼

一 诸比丘！具足三项条件的大盗，能挖墙洞、抢劫掠夺、洗劫人家（只抢一家）、守在路边（拦路抢劫）。是哪三项呢？

诸比丘！在此，大盗依*险*而住，依*密*（丛林）而住，依*强*（权势）而住。

诸比丘！大盗如何依险而住呢？

诸比丘！在此，大盗依止难以渡过的河流或险峻的山地。诸比丘！像这样，大盗就是依险而住。

又，诸比丘！大盗如何依密而住呢？

诸比丘！在此，大盗依止茂密的草丛、或茂密的树林、或险坡、或广大的密林地带。诸比丘！像这样，大盗就是依密而住。

又，诸比丘！大盗如何依强而住呢？

诸比丘！在此，大盗依止国王或王家大臣。他心想：‘如果有人要告发我什么，这些国王或王家大臣会为我辩解，说对我有利的话。’如果真有人告发他什么，那些国王或王家大臣就会为他辩解，说对他有利的话。诸比丘！像这样，大盗就是依强而住。诸比丘！具足这三项条件的大盗，能挖墙洞、抢劫掠夺、洗劫人家、守在路边。

二 正如这样，诸比丘！具足三种法的恶比丘，他维持着自己已毁坏、已残破的状态，他是有过失的，会被智者们谴责，并且会产生很多非福德。是哪三种呢？

诸比丘！在此，恶比丘依*不正*（visama，对应险）而住，依*深密*（gahana，对应密，指邪见）而住，依*强*（balava，权势）而住。

又，诸比丘！恶比丘如何依不正而住呢？

诸比丘！在此，恶比丘具足不正的身业，具足不正的语业，具足不正的意业。诸比丘！像这样，恶比丘就是依不正而住。

又，诸比丘！恶比丘如何依深密而住呢？

诸比丘！在此，恶比丘持有邪见，具足执持极端（断、常）的见解。诸比丘！像这样，恶比丘就是依深密而住。

又，诸比丘！恶比丘如何依强而住呢？

诸比丘！在此，恶比丘依止国王或王家大臣。他心想：‘如果有人要告发我什么，这些国王或王家大臣会为我辩解，说对我有利的话。’如果真有人告发他什么，那些国王或王家大臣就会为他辩解，说对他有利的话。诸比丘！像这样，恶比丘就是依强而住。诸比丘！具足这三种法的恶比丘，他维持着自己已毁坏、已残破的状态，他是有过失的，会被智者们谴责，并且会产生很多非福德。”

初五十经篇 终

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 3.52-103)/2.1 Brāhmaṇavagga 婆罗门品 (AN 3.52-61)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.1 Paṭhamadvebrāhmaṇasutta 二婆罗门之一 (AN 3.52)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyapaṇṇāsakaṃ

(6) 1. Brāhmaṇavaggo

1. Paṭhamadvebrāhmaṇasuttaṃ

52. Atha kho dve brāhmaṇā jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā vīsavassasatikā jātiyā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavatā saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te brāhmaṇā bhagavantaṃ etadavocuṃ – “mayamassu, bho gotama, brāhmaṇā jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā vīsavassasatikā jātiyā; te camhā akatakalyāṇā akatakusalā akatabhīruttāṇā. Ovadatu no bhavaṃ gotamo, anusāsatu no bhavaṃ gotamo yaṃ amhākaṃ assa dīgharattaṃ hitāya sukhāyā”ti.

“Taggha tumhe, brāhmaṇā, jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā vīsavassasatikā jātiyā; te cattha akatakalyāṇā akatakusalā akatabhīruttāṇā. Upanīyati kho ayaṃ, brāhmaṇā, loko jarāya byādhinā maraṇena. Evaṃ upanīyamāne kho, brāhmaṇā, loke jarāya byādhinā maraṇena, yo idha kāyena saṃyamo vācāya saṃyamo manasā saṃyamo, taṃ tassa petassa tāṇañca leṇañca dīpañca saraṇañca parāyaṇañcā”ti.

“Upanīyati jīvitamappamāyu,

Jarūpanītassa na santi tāṇā;

Etaṃ bhayaṃ maraṇe pekkhamāno,

Puññāni kayirātha sukhāvahāni.

“Yodha kāyena saṃyamo, vācāya uda cetasā;

Taṃ tassa petassa sukhāya hoti,

Yaṃ jīvamāno pakaroti puññan”ti. [saṃ. ni. 1.100] paṭhamaṃ;

☸---------------------------------------------------------------------

第一 婆罗门品

五十二 二婆罗门之一

一时，世尊住在舍卫城给孤独园。那时，有两位婆罗门，年迈、老耄、年事已高、人生已到暮年，一百二十岁了。他们来到世尊那里。到了之后……（省略寒暄问候）……坐在一边的两位婆罗门对世尊说：

“尊者乔达摩！我们是婆罗门，年迈、老耄、年事已高、人生已到暮年，一百二十岁了。然而我们还没有做过善行，没有做过功德，没有做过能免除怖畏的事。请世尊乔达摩教导我们！请世尊乔达摩教诫我们！使我们能够长夜获得利益和安乐。”

“确实如此，婆罗门！你们年迈、老耄、年事已高、人生已到暮年，一百二十岁了。而你们还没有做过善行，没有做过功德，没有做过能免除怖畏的事。婆罗门！这世间正被老、病、死所逼近（带走）。婆罗门！当世间如此被老、病、死所逼近时，凡是在此能约束身、约束语、约束意的人，那（约束）对于死后的人来说，就是保护处、是庇护处、是依靠（洲岛）、是归宿、也是趣向之处。”

生命短促被带走， 老之将至无救护；

观察此死亡怖畏， 应做能引安乐之福业。

于此（世）若能约束身， 以及言语和心意；

那（福业）是其死后安乐因， 是他生前所做之功德。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 3.52-103)/2.1 Brāhmaṇavagga 婆罗门品 (AN 3.52-61)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.2 Dutiyadvebrāhmaṇasutta 二婆罗门之二 (AN 3.53)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyadvebrāhmaṇasuttaṃ

53. Atha kho dve brāhmaṇā jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā vīsavassasatikā jātiyā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te brāhmaṇā bhagavantaṃ etadavocuṃ – “mayamassu, bho gotama, brāhmaṇā jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā vīsavassasatikā jātiyā; te camhā akatakalyāṇā akatakusalā akatabhīruttāṇā. Ovadatu no bhavaṃ gotamo, anusāsatu no bhavaṃ gotamo yaṃ amhākaṃ assa dīgharattaṃ hitāya sukhāyā”ti.

“Taggha tumhe, brāhmaṇā, jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā vīsavassasatikā jātiyā; te cattha akatakalyāṇā akatakusalā akatabhīruttāṇā. Āditto kho ayaṃ, brāhmaṇā, loko jarāya byādhinā maraṇena. Evaṃ āditte kho, brāhmaṇā, loke jarāya byādhinā maraṇena, yo idha kāyena saṃyamo vācāya saṃyamo manasā saṃyamo, taṃ tassa petassa tāṇañca leṇañca dīpañca saraṇañca parāyaṇañcā”ti.

“Ādittasmiṃ agārasmiṃ, yaṃ nīharati bhājanaṃ;

Taṃ tassa hoti atthāya, no ca yaṃ tattha ḍayhati.

“Evaṃ āditto kho [evaṃ ādīvito (sī. pī.), evaṃ ādittako (syā. kaṃ.) saṃ. ni. 1.41] loko, jarāya maraṇena ca;

Nīharetheva dānena, dinnaṃ hoti sunīhataṃ [sunibbhataṃ (ka.)].

“Yodha kāyena saṃyamo, vācāya uda cetasā;

Taṃ tassa petassa sukhāya hoti,

Yaṃ jīvamāno pakaroti puññan”ti. dutiyaṃ;

☸---------------------------------------------------------------------

二婆罗门之二

那时，有两位婆罗门，年迈、老耄、年事已高、人生已到暮年，一百二十岁了。他们来到世尊那里……（省略）……坐在一边的两位婆罗门对世尊说：

“尊者乔达摩！我们是婆罗门，年迈、老耄、年事已高、人生已到暮年，一百二十岁了。然而我们还没有做过善行，没有做过功德，没有做过能免除怖畏的事。请世尊乔达摩教导！请世尊乔达摩教诫！我们怎样才能由此长夜获得利益和安乐？”

“确实如此，婆罗门！你们年迈、老耄、年事已高、人生已到暮年，一百二十岁了。而你们还没有做过善行，没有做过功德，没有做过能免除怖畏的事。婆罗门！这世间正被老、病、死所燃烧。婆罗门！当世间如此被老、病、死所燃烧时，凡是在此能约束身、约束语、约束意的人，那（约束）对于死后的人来说，就是保护处、是庇护处、是依靠（洲岛）、是归宿、也是趣向之处。”

譬如从燃烧的房屋中， 抢救出来的器具；

那对他才是有用的， 而不是留在里面被烧毁之物。

如是世间被老死所燃烧；

应以布施（将福德）带出， 已布施的才是善带出的。

于此（世）若能约束身， 以及言语和心意；

那（福业）是其死后安乐因， 是他生前所做之功德。

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☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 3.52-103)/2.1 Brāhmaṇavagga 婆罗门品 (AN 3.52-61)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.3 Aññatarabrāhmaṇasutta 某婆罗门 (AN 3.54)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Aññatarabrāhmaṇasuttaṃ

54. Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi…pe… ekamantaṃ nisinno kho so brāhmaṇo bhagavantaṃ etadavoca – “‘sandiṭṭhiko dhammo sandiṭṭhiko dhammo’ti, bho gotama, vuccati. Kittāvatā nu kho, bho gotama, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko [opanayiko (sī. syā. kaṃ. pī.) pañcamasuttassa ṭīkā oloketabbā] paccattaṃ veditabbo viññūhī”ti?

“Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Rāge pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. (Ratto kho…pe… kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. Rāge pahīnā neva kāyena duccaritaṃ carati, na vācāya duccaritaṃ carati, na manasā duccaritaṃ carati. Ratto kho…pe… attatthampi yathābhūtaṃ nappajānāti, paratthampi yathābhūtaṃ nappajānāti, ubhayatthampi yathābhūtaṃ nappajānāti. Rāge pahīne attatthampi yathābhūtaṃ pajānāti, paratthampi yathābhūtaṃ pajānāti, ubhayatthampi yathābhūtaṃ pajānāti.) [( ) etthantare pāṭho sī. syā. kaṃ. pī. potthakesu na dissati, idhapi duṭṭhamūḷhavāresu] Evampi kho, brāhmaṇa, sandiṭṭhiko dhammo hoti…pe….

“Duṭṭho kho, brāhmaṇa, dosena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Dose pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikampi [na cetasikaṃ (sī. syā. ka.)] dukkhaṃ domanassaṃ paṭisaṃvedeti. Evampi kho, brāhmaṇa, sandiṭṭhiko dhammo hoti…pe….

“Mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Mohe pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. Evaṃ kho, brāhmaṇa, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī”ti.

“Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

某婆罗门

那时，有一位婆罗门来到世尊那里。到了之后，与世尊互相问候……（省略）……坐在一边的这位婆罗门对世尊说：

“尊者乔达摩！常听您说‘法是现见的，法是现见的’。尊者乔达摩！在何种程度上，法是现见的、非时间限制的（akāliko，即刻可见效的）、来即见的（ehipassiko，欢迎来看的）、能导向（涅槃）的（opaneyyiko）、智者各自证知的呢？”

“婆罗门！被贪欲染着的人，被贪欲征服，心被（贪欲）占据，他会思虑对自己造成恼害，也会思虑对他人造成恼害，也会思虑对双方都造成恼害，并且会感受到心的痛苦和忧愁。当贪欲被断除后，他既不思虑对自己造成恼害，也不思虑对他人造成恼害，也不思虑对双方造成恼害，不再感受到心的痛苦和忧愁。婆罗门！就这样，法是现见的……（省略）……

婆罗门！被瞋恚困扰的人，被瞋恚征服，心被（瞋恚）占据。他会思虑对自己造成恼害，也会思虑对他人造成恼害，也会思虑对双方都造成恼害，并且会感受到心的痛苦和忧愁。当瞋恚被断除后，他既不思虑对自己造成恼害，也不思虑对他人造成恼害，也不思虑对双方造成恼害，不再感受到心的痛苦和忧愁，婆罗门！就这样，法是现见的……（省略）……

婆罗门！愚痴的人，被愚痴征服，心被（愚痴）占据。他会思虑对自己造成恼害，也会思虑对他人造成恼害，也会思虑对双方都造成恼害，并且会感受到心的痛苦和忧愁。当愚痴被断除后，他既不思虑对自己造成恼害，也不思虑对他人造成恼害，也不思虑对双方造成恼害，不再感受到心的痛苦和忧愁。婆罗门！就这样，法是现见的、非时间限制的、来即见的、能导向（涅槃）的、智者各自证知的。”

“太好了！尊者乔达摩！……（省略赞叹譬喻）……世尊乔达摩请接受我，从今日起，终生皈依为优婆塞。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 3.52-103)/2.1 Brāhmaṇavagga 婆罗门品 (AN 3.52-61)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.4 Paribbājakasutta 遍历者 (AN 3.55)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Paribbājakasuttaṃ

55. Atha kho aññataro brāhmaṇaparibbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā…pe… ekamantaṃ nisinno kho so brāhmaṇaparibbājako bhagavantaṃ etadavoca – “‘sandiṭṭhiko dhammo sandiṭṭhiko dhammo’ti, bho gotama, vuccati. Kittāvatā nu kho, bho gotama, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī”ti?

“Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Rāge pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti.

“Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. Rāge pahīne neva kāyena duccaritaṃ carati, na vācāya duccaritaṃ carati, na manasā duccaritaṃ carati.

“Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto attatthampi yathābhūtaṃ nappajānāti, paratthampi yathābhūtaṃ nappajānāti, ubhayatthampi yathābhūtaṃ nappajānāti. Rāge pahīne attatthampi yathābhūtaṃ pajānāti, paratthampi yathābhūtaṃ pajānāti, ubhayatthampi yathābhūtaṃ pajānāti. Evampi kho, brāhmaṇa, sandiṭṭhiko dhammo hoti…pe….

“Duṭṭho kho, brāhmaṇa, dosena…pe… mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Mohe pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.

“Mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto, kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. Mohe pahīne neva kāyena duccaritaṃ carati, na vācāya duccaritaṃ carati, na manasā duccaritaṃ carati.

“Mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto attatthampi yathābhūtaṃ nappajānāti, paratthampi yathābhūtaṃ nappajānāti, ubhayatthampi yathābhūtaṃ nappajānāti. Mohe pahīne attatthampi yathābhūtaṃ pajānāti, paratthampi yathābhūtaṃ pajānāti, ubhayatthampi yathābhūtaṃ pajānāti. Evaṃ kho, brāhmaṇa, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī”ti.

“Abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Catutthaṃ.

☸---------------------------------------------------------------------

遍历者

那时，有一位婆罗门遍历者来到世尊那里……（省略）……坐在一边的这位婆罗门遍历者对世尊说：“尊者乔达摩！常听您说‘法是现见的，法是现见的’。尊者乔达摩！在何种程度上，法是现见的、非时间限制的、来即见的、能导向（涅槃）的、智者各自证知的呢？”

“婆罗门！被贪欲染着的人、被贪欲征服，心被（贪欲）占据。他会思虑对自己造成恼害……（同 3.54）……并且会感受到心的痛苦和忧愁。当贪欲被断除后……（同 3.54）……不再感受到心的痛苦和忧愁。

婆罗门！被贪欲染着的人、被贪欲征服、心被（贪欲）占据。他会以身行恶行，以语行恶行，以意行恶行。当贪欲被断除后，他就不再以身行恶行，不再以语行恶行，不再以意行恶行。

婆罗门！被贪欲染着的人、被贪欲征服、心被（贪欲）占据。他不能如实了知自己的利益，也不能如实了知他人的利益，也不能如实了知双方的利益。当贪欲被断除后，他能如实了知自己的利益，也能如实了知他人的利益，也能如实了知双方的利益。婆罗门！就这样，法是现见的……（省略）……

婆罗门！被瞋恚……（省略，同贪欲模式）……

婆罗门！愚痴的人，被愚痴征服、心被（愚痴）占据。他会思虑对自己造成恼害，也会思虑对他人造成恼害，也会思虑对双方都造成恼害，并且会感受到心的痛苦和忧愁。当愚痴被断除后，他既不思虑对自己造成恼害，也不思虑对他人造成恼害，也不思虑对双方造成恼害，不再感受到心的痛苦和忧愁。

婆罗门！愚痴的人，被愚痴征服、心被（愚痴）占据。他会以身行恶行，以语行恶行，以意行恶行。当愚痴被断除后，他就不再以身行恶行，不再以语行恶行，不再以意行恶行。

婆罗门！愚痴的人，被愚痴征服、心被（愚痴）占据，他不能如实了知自己的利益，也不能如实了知他人的利益，也不能如实了知双方的利益。当愚痴被断除后，他能如实了知自己的利益，也能如实了知他人的利益，也能如实了知双方的利益，婆罗门！就这样，法是现见的、非时间限制的、来即见的、能导向（涅槃）的、智者各自证知的。”

“太好了！尊者乔达摩！……（省略）……世尊乔达摩请接受我，从今日起，终生皈依为优婆塞。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 3.52-103)/2.1 Brāhmaṇavagga 婆罗门品 (AN 3.52-61)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.5 Nibbutasutta 涅槃 (AN 3.56)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Nibbutasuttaṃ

56. Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca – “‘sandiṭṭhikaṃ nibbānaṃ sandiṭṭhikaṃ nibbānan’ti, bho gotama, vuccati. Kittāvatā nu kho, bho gotama, sandiṭṭhikaṃ nibbānaṃ hoti akālikaṃ ehipassikaṃ opaneyyikaṃ paccattaṃ veditabbaṃ viññūhī”ti?

“Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Rāge pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Evampi kho, brāhmaṇa, sandiṭṭhikaṃ nibbānaṃ hoti.

“Duṭṭho kho, brāhmaṇa…pe… mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Mohe pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. Evampi kho, brāhmaṇa, sandiṭṭhikaṃ nibbānaṃ hoti.

“Yato kho ayaṃ, brāhmaṇa [yato ca kho ayaṃ brāhmaṇa (sī.), yato kho brāhmaṇa akālikaṃ ehipassikaṃ opaneyyikaṃ paccattaṃ veditabbaṃ (ka.)], anavasesaṃ rāgakkhayaṃ paṭisaṃvedeti, anavasesaṃ dosakkhayaṃ paṭisaṃvedeti, anavasesaṃ mohakkhayaṃ paṭisaṃvedeti; evaṃ kho, brāhmaṇa, sandiṭṭhikaṃ nibbānaṃ hoti akālikaṃ ehipassikaṃ opaneyyikaṃ paccattaṃ veditabbaṃ viññūhī”ti. “Abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

涅槃

那时，婆罗门生闻（Jāṇussoṇi）来到世尊那里……（省略）……坐在一边的婆罗门生闻对世尊说：

“尊者乔达摩！常听您说‘涅槃是现见的，涅槃是现见的’。尊者乔达摩！在何种程度上，涅槃是现见的、非时间限制的、来即见的、能导向的、智者各自证知的呢？”

“婆罗门！被贪欲染着的人，被贪欲征服、心被（贪欲）占据。他会思虑对自己造成恼害，也会思虑对他人造成恼害，也会思虑对双方都造成恼害，并且会感受到心的痛苦和忧愁。当贪欲被断除后，他既不思虑对自己造成恼害，也不思虑对他人造成恼害，也不思虑对双方造成恼害，不再感受到心的痛苦和忧愁。婆罗门！就这样，涅槃是现见的……（省略）……婆罗门！被瞋恚……（省略）……婆罗门！愚痴的人，被愚痴征服、心被（愚痴）占据。他会思虑对自己造成恼害，思虑对他人造成恼害，思虑对双方都造成恼害，并且会感受到心的痛苦和忧愁。当愚痴被断除后，他既不思虑对自己造成恼害，不思虑对他人造成恼害，不思虑对双方造成恼害，不再感受到心的痛苦和忧愁。婆罗门！就这样，涅槃是现见的……（省略）……婆罗门！当他体验到贪欲的无余寂灭，体验到瞋恚的无余寂灭，体验到愚痴的无余寂灭时。婆罗门！像这样，涅槃就是现见的、非时间限制的、来即见的、能导向的、智者各自证知的。”

“太好了！尊者乔达摩！……（省略）……世尊乔达摩请接受我，从今日起，终生皈依为优婆塞。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 3.52-103)/2.1 Brāhmaṇavagga 婆罗门品 (AN 3.52-61)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.6 Palokasutta 非法之贪 (AN 3.57)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Palokasuttaṃ

57. Atha kho aññataro brāhmaṇamahāsālo yena bhagavā tenupasaṅkami…pe… ekamantaṃ nisinno kho so brāhmaṇamahāsālo bhagavantaṃ etadavoca – “sutaṃ metaṃ, bho gotama, pubbakānaṃ brāhmaṇānaṃ vuddhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ – ‘pubbe sudaṃ [pubbassudaṃ (sī. syā. kaṃ. pī.)] ayaṃ loko avīci maññe phuṭo ahosi manussehi, kukkuṭasaṃpātikā gāmanigamarājadhāniyo’ti. Ko nu kho, bho gotama, hetu ko paccayo yenetarahi manussānaṃ khayo hoti, tanuttaṃ paññāyati, gāmāpi agāmā honti, nigamāpi anigamā honti, nagarāpi anagarā honti, janapadāpi ajanapadā hontī”ti?

“Etarahi, brāhmaṇa, manussā adhammarāgarattā visamalobhābhibhūtā micchādhammaparetā. Te adhammarāgarattā visamalobhābhibhūtā micchādhammaparetā tiṇhāni satthāni gahetvā aññamaññaṃ [aññamaññassa (sabbattha)] jīvitā voropenti, tena bahū manussā kālaṃ karonti. Ayampi kho, brāhmaṇa, hetu ayaṃ paccayo yenetarahi manussānaṃ khayo hoti, tanuttaṃ paññāyati, gāmāpi agāmā honti, nigamāpi anigamā honti, nagarāpi anagarā honti, janapadāpi ajanapadā honti.

“Puna caparaṃ, brāhmaṇa, etarahi manussā adhammarāgarattā visamalobhābhibhūtā micchādhammaparetā. Tesaṃ adhammarāgarattānaṃ visamalobhābhibhūtānaṃ micchādhammaparetānaṃ devo na sammādhāraṃ anuppavecchati. Tena dubbhikkhaṃ hoti dussassaṃ setaṭṭhikaṃ salākāvuttaṃ. Tena bahū manussā kālaṃ karonti. Ayampi kho, brāhmaṇa, hetu ayaṃ paccayo yenetarahi manussānaṃ khayo hoti, tanuttaṃ paññāyati, gāmāpi agāmā honti, nigamāpi anigamā honti, nagarāpi anagarā honti, janapadāpi ajanapadā honti.

“Puna caparaṃ, brāhmaṇa, etarahi manussā adhammarāgarattā visamalobhābhibhūtā micchādhammaparetā. Tesaṃ adhammarāgarattānaṃ visamalobhābhibhūtānaṃ micchādhammaparetānaṃ yakkhā vāḷe amanusse ossajjanti [ossajanti (sī.)], tena bahū manussā kālaṃ karonti. Ayampi kho, brāhmaṇa, hetu ayaṃ paccayo yenetarahi manussānaṃ khayo hoti, tanuttaṃ paññāyati, gāmāpi agāmā honti, nigamāpi anigamā honti, nagarāpi anagarā honti, janapadāpi ajanapadā hontī”ti.

“Abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Chaṭṭhaṃ.

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非法之贪

那时，有一位富有的婆罗门，来到世尊那里……（省略）……坐在一边的那位富有的婆罗门对世尊这样说：

“尊者乔达摩！我听古时候年长、资深的老师，以及婆罗门老师的老师们说：‘据说，以前这个世界人口众多，好像充满了人，如同无间（地狱）那样密集，村庄、乡镇、城市、首都都像鸡笼一样紧密相连。’

尊者乔达摩！是什么原因，是什么缘由，现在的人口却减少了呢？为什么村庄变成了没有村庄的样子，乡镇变成了没有乡镇的样子，城市变成了没有城市的样子，国家/地区（或译： जनपद 区）变成了没有国家/地区的样子？”

“婆罗门！现在的人们，被非法的贪欲所染，被不正当的贪婪所征服，被错误的教法所缠绕。他们因为被非法的贪欲所染，被不正当的贪婪所征服，被错误的教法所缠绕，所以拿起锋利的武器，互相剥夺生命，因此很多人死亡。婆

罗门！这也是原因，这也是缘由，使得现在的人口减少，显得稀疏，村庄也变成了没有村庄的样子，乡镇也变成了没有乡镇的样子，城市也变成了没有城市的样子，国家/地区也变成了没有国家/地区的样子。

再者，婆罗门！现在的人们，被非法的贪欲所染，被不正当的贪婪所征服，被错误的教法所缠绕。他们因为被非法的贪欲所染，被不正当的贪婪所征服，被错误的教法所缠绕，所以天神不按时降下充足的雨水。因此发生饥荒，庄稼歉收，（即使收获也）变成白骨（指干枯），（谷物）像细签一样。因此很多人死亡。这也是原因，这也是缘由，使得现在的人口减少，显得稀疏，村庄变成了没有村庄的样子，乡镇变成了没有乡镇的样子，城市变成了没有城市的样子，国家/地区也变成了没有国家/地区的样子。

再者，婆罗门！现在的人们，被非法的贪欲所染，被不正当的贪婪所征服，被错误的教法所缠绕。他们因为被非法的贪欲所染，被不正当的贪婪所征服，被错误的教法所缠绕，所以夜叉们放出凶恶的非人。因此很多人死亡。这也是原因，这也是缘由，使得现在的人口减少，显得稀疏，村庄变成了没有村庄的样子，乡镇变成了没有乡镇的样子，城市变成了没有城市的样子，国家/地区也变成了没有国家/地区的样子。”

“尊者乔达摩！太殊胜了！……（省略）……尊者乔达摩，请接受我从今天起，尽形寿皈依为优婆塞。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 3.52-103)/2.1 Brāhmaṇavagga 婆罗门品 (AN 3.52-61)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.7 Vacchagottasutta 婆蹉种 (AN 3.58)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Vacchagottasuttaṃ

58. Atha kho vacchagotto [vacchaputto (ka.)] paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vacchagotto paribbājako bhagavantaṃ etadavoca – “sutaṃ metaṃ, bho gotama, samaṇo gotamo evamāha – ‘mayhameva dānaṃ dātabbaṃ, nāññesaṃ dānaṃ dātabbaṃ; mayhameva sāvakānaṃ dānaṃ dātabbaṃ, nāññesaṃ sāvakānaṃ dānaṃ dātabbaṃ; mayhameva dinnaṃ mahapphalaṃ, nāññesaṃ dinnaṃ mahapphalaṃ; mayhameva sāvakānaṃ dinnaṃ mahapphalaṃ, nāññesaṃ sāvakānaṃ dinnaṃ mahapphalan’ti. Ye te, bho gotama, evamāhaṃsu ‘samaṇo gotamo evamāha mayhameva dānaṃ dātabbaṃ, nāññesaṃ dānaṃ dātabbaṃ. Mayhameva sāvakānaṃ dānaṃ dātabbaṃ, nāññesaṃ sāvakānaṃ dānaṃ dātabbaṃ. Mayhameva dinnaṃ mahapphalaṃ, nāññesaṃ dinnaṃ mahapphalaṃ. Mayhameva sāvakānaṃ dinnaṃ mahapphalaṃ, nāññesaṃ sāvakānaṃ dinnaṃ mahapphalan’ti. Kacci te bhoto gotamassa vuttavādino ca bhavantaṃ gotamaṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākaronti, na ca koci sahadhammiko vādānupāto [vādānuvādo (ka.)] gārayhaṃ ṭhānaṃ āgacchati? Anabbhakkhātukāmā hi mayaṃ bhavantaṃ gotaman”ti.

“Ye te, vaccha, evamāhaṃsu – ‘samaṇo gotamo evamāha – mayhameva dānaṃ dātabbaṃ…pe… nāññesaṃ sāvakānaṃ dinnaṃ mahapphalan’ti na me te vuttavādino. Abbhācikkhanti ca pana maṃ [ca pana maṃ te (sī. syā. kaṃ. pī.)] asatā abhūtena. Yo kho, vaccha, paraṃ dānaṃ dadantaṃ vāreti so tiṇṇaṃ antarāyakaro hoti, tiṇṇaṃ pāripanthiko. Katamesaṃ tiṇṇaṃ? Dāyakassa puññantarāyakaro hoti, paṭiggāhakānaṃ lābhantarāyakaro hoti, pubbeva kho panassa attā khato ca hoti upahato ca. Yo kho, vaccha, paraṃ dānaṃ dadantaṃ vāreti so imesaṃ tiṇṇaṃ antarāyakaro hoti, tiṇṇaṃ pāripanthiko.

“Ahaṃ kho pana, vaccha, evaṃ vadāmi – ye hi te candanikāya vā oligalle vā pāṇā, tatrapi yo thālidhovanaṃ [thālakadhovanaṃ (ka.)] vā sarāvadhovanaṃ vā chaḍḍeti – ye tattha pāṇā te tena yāpentūti, tato nidānampāhaṃ, vaccha, puññassa āgamaṃ vadāmi. Ko pana vādo manussabhūte! Api cāhaṃ, vaccha, sīlavato dinnaṃ mahapphalaṃ vadāmi, no tathā dussīlassa, so ca hoti pañcaṅgavippahīno pañcaṅgasamannāgato.

“Katamāni pañcaṅgāni pahīnāni honti? Kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṃ pahīnaṃ hoti, uddhaccakukkuccaṃ pahīnaṃ hoti, vicikicchā pahīnā hoti. Imāni pañcaṅgāni vippahīnāni honti.

“Katamehi pañcahi aṅgehi samannāgato hoti? Asekkhena sīlakkhandhena samannāgato hoti, asekkhena samādhikkhandhena samannāgato hoti, asekkhena paññākkhandhena samannāgato hoti, asekkhena vimuttikkhandhena samannāgato hoti, asekkhena vimuttiñāṇadassanakkhandhena samannāgato hoti; imehi pañcahi aṅgehi samannāgato hoti. Iti pañcaṅgavippahīne pañcaṅgasamannāgate dinnaṃ mahapphalanti vadāmī”ti.

“Iti kaṇhāsu setāsu, rohiṇīsu harīsu vā;

Kammāsāsu sarūpāsu, gosu pārevatāsu vā.

“Yāsu kāsuci etāsu, danto jāyati puṅgavo;

Dhorayho balasampanno, kalyāṇajavanikkamo;

Tameva bhāre yuñjanti, nāssa vaṇṇaṃ parikkhare.

“Evamevaṃ manussesu, yasmiṃ kasmiñci jātiye;

Khattiye brāhmaṇe vesse, sudde caṇḍālapukkuse.

“Yāsu kāsuci etāsu, danto jāyati subbato;

Dhammaṭṭho sīlasampanno, saccavādī hirīmano.

“Pahīnajātimaraṇo, brahmacariyassa kevalī;

Pannabhāro visaṃyutto, katakicco anāsavo.

“Pāragū sabbadhammānaṃ, anupādāya nibbuto;

Tasmiṃyeva [tasmiṃ ve (syā. kaṃ.)] viraje khette, vipulā hoti dakkhiṇā.

“Bālā ca avijānantā, dummedhā assutāvino;

Bahiddhā denti dānāni, na hi sante upāsare.

“Ye ca sante upāsanti, sappaññe dhīrasammate;

Saddhā ca nesaṃ sugate, mūlajātā patiṭṭhitā.

“Devalokañca te yanti, kule vā idha jāyare;

Anupubbena nibbānaṃ, adhigacchanti paṇḍitā”ti. sattamaṃ;

☸---------------------------------------------------------------------

婆蹉种

一 那时，有位名叫婆蹉种的游方者，来到世尊那里……（省略）……坐在一边的婆蹉种游方者

对世尊这样说：“尊者乔达摩！我听人说，沙门乔达摩这样讲：‘布施只应该给我，不应该给别人；

只布施给我的弟子，不应该给别人的弟子；只有布施给我才有大果报，布施给别人没有大果报；

只有布施给我的弟子才有大果报，布施给别人的弟子没有大果报。’ 尊者乔达摩！那些说‘沙门乔达摩说：只应该布施给我

……（省略）……没有大果报’的人，他们说的是尊者乔达摩您所说的话吗？他们是否用不真实的话诽谤了

尊者乔达摩您？他们有没有如实地宣说您的法和随顺法呢？有没有任何符合法义的言论会引来应受指责之处呢？因为我们实在不愿意诽谤尊者乔达摩您。”

“婆蹉！那些说：‘沙门乔达摩说：“只应该布施给我……（省略）……没有大果报”’的人，他们并不是在转述我所说的话，他们是用不存在、不真实的话诽谤我。婆蹉！任何人阻止别人进行布施，他就是在制造三种障碍，成为三者的盗贼。哪三者呢？

他阻碍了布施者的福德，他阻碍了接受者的利益，并且他首先已经损害和伤害了自己的（善）心。婆蹉！阻止别人进行布施的人，就是在制造这三种障碍，成为这三者的盗贼。

婆蹉！我反而是这样说的：即使是在粪坑或污水沟里的生物，如果有人将洗碗或洗盆的水倒在那里——心里想着‘愿这里的生物因此得以生存’——婆蹉！我都会说，以此因缘便有福德的增长。更何况是对人布施呢！

婆蹉！而且我确实说，布施给有戒德的人有大果报，布施给毁坏戒律的人则不然。并且，（我赞叹布施的对象）是断除了五种障碍（五支），具足了五种功德（五支）的人。

断除了哪五种障碍（五支）呢？

感官欲乐（贪欲）已被断除，瞋恚已被断除，昏沉睡眠已被断除，掉举追悔已被断除，疑已被断除。这五种障碍（五支）已被断除。

具足了哪五种功德（五支）呢？

具足了无学（阿罗汉）的戒蕴，具足了无学的定蕴，具足了无学的慧蕴，具足了无学的解脱蕴，具

足了无学的解脱知见蕴。具足了这五种功德（五支）。我正是说，布施给这样断除五障、具足五支的人，有大果报。”

二 无论是黑色、白色， 乃至红色或黄绿色；

或是斑点色， 或是像鸽子色的牛。

在所有这些牛中， 若生出驯良的公牛，

能负重、具足力量， 步伐稳健而快速；

人们就用它来拉车， 而不考察它的毛色。

同样在人类之中， 无论出生于何种姓，

刹帝利、婆罗门、吠舍， 首陀罗、旃陀罗、捕鸟人（或屠夫）。

在所有这些人中， 若有人克制调伏，行善持戒，

安住于法，具足戒德， 言语真实，有惭愧心。

断尽生死轮回， 圆满清净梵行，

卸下重担，解除束缚， 所作已办，诸漏已尽。

通达一切诸法， 无所执取而入涅槃；

在这无染的福田（指阿罗汉）中，布施能获广大（果报）。

然而愚痴无知者， 寡闻少慧不明白，

他们在（圣贤）之外行布施， 却不亲近寂静者。

那些亲近寂静者， 有智慧，受贤者称赞，

他们对善逝（佛陀）的信心， 深深扎根且稳固。

他们（以此善业）往生天界， 或在此世生于（善）族姓；

这些智者循序渐进， 终将证得涅槃。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 3.52-103)/2.1 Brāhmaṇavagga 婆罗门品 (AN 3.52-61)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.8 Tikaṇṇasutta 提坎那婆罗门 (AN 3.59)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Tikaṇṇasuttaṃ

59. Atha kho tikaṇṇo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ…pe… ekamantaṃ nisinno kho tikaṇṇo brāhmaṇo bhagavato sammukhā tevijjānaṃ sudaṃ brāhmaṇānaṃ vaṇṇaṃ bhāsati – “evampi tevijjā brāhmaṇā, itipi tevijjā brāhmaṇā”ti.

“Yathā kathaṃ pana, brāhmaṇa, brāhmaṇā brāhmaṇaṃ tevijjaṃ paññāpentī”ti? “Idha, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca, saṃsuddhagahaṇiko yāva sattamā pitāmahayugā, akkhitto anupakkuṭṭho jātivādena, ajjhāyako, mantadharo, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayoti. Evaṃ kho, bho gotama, brāhmaṇā tevijjaṃ paññāpentī”ti.

“Aññathā kho, brāhmaṇa, brāhmaṇā brāhmaṇaṃ tevijjaṃ paññapenti, aññathā ca pana ariyassa vinaye tevijjo hotī”ti. “Yathā kathaṃ pana, bho gotama, ariyassa vinaye tevijjo hoti? Sādhu me bhavaṃ gotamo tathā dhammaṃ desetu yathā ariyassa vinaye tevijjo hotī”ti. “Tena hi, brāhmaṇa, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti. “Evaṃ, bho”ti kho tikaṇṇo brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca –

“Idha, brāhmaṇa, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.

“So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ. Tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Ayamassa paṭhamā vijjā adhigatā hoti; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṃ appamattassa ātāpino pahitattassa viharato.

“So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā…pe… manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā, vacīsucaritena samannāgatā, manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti. Ayamassa dutiyā vijjā adhigatā hoti; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṃ appamattassa ātāpino pahitattassa viharato.

“So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti; ‘ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ayamassa tatiyā vijjā adhigatā hoti; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṃ appamattassa ātāpino pahitattassa viharato”ti.

“Anuccāvacasīlassa, nipakassa ca jhāyino;

Cittaṃ yassa vasībhūtaṃ, ekaggaṃ susamāhitaṃ.

“Taṃ ve tamonudaṃ dhīraṃ, tevijjaṃ maccuhāyinaṃ;

Hitaṃ devamanussānaṃ, āhu sabbappahāyinaṃ.

“Tīhi vijjāhi sampannaṃ, asammūḷhavihārinaṃ;

Buddhaṃ antimadehinaṃ [antimasārīraṃ (sī. syā. kaṃ. pī.)], taṃ namassanti gotamaṃ.

[dha. pa. 423; itivu. 99] “Pubbenivāsaṃ yo vedī, saggāpāyañca passati;

Atho jātikkhayaṃ patto, abhiññāvosito muni.

“Etāhi tīhi vijjāhi, tevijjo hoti brāhmaṇo;

Tamahaṃ vadāmi tevijjaṃ, nāññaṃ lapitalāpanan”ti.

“Evaṃ kho, brāhmaṇa, ariyassa vinaye tevijjo hotī”ti. “Aññathā, bho gotama, brāhmaṇānaṃ tevijjo, aññathā ca pana ariyassa vinaye tevijjo hoti. Imassa ca pana, bho gotama, ariyassa vinaye tevijjassa brāhmaṇānaṃ tevijjo kalaṃ nāgghati soḷasiṃ”.

“Abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

提坎那婆罗门

一 那时，提坎那婆罗门来到世尊那里。到了之后，与世尊相互问候……（省略）……坐在一边的提

坎那婆罗门在世尊面前，称赞精通三明的婆罗门：“精通三明的婆罗门是这样的，精通

三明的婆罗门因为这样那样（的特质）而如此这般（值得称赞）。”

“那么，婆罗门！婆罗门们是如何确立（或定义）一位精通三明的婆罗门呢？”

“尊者乔达摩！是这样的：世间有一位婆罗门，从母亲和父亲两方都出身清净，家族谱系纯正，上溯至第七代祖先，在出身方面没有受到过非议和指责。他是读诵者，传承真言者，精通三部吠陀以及作为第五部分的史传，通晓词汇学（Nighaṇḍu）、仪式学（Keṭubha）、音韵学/字母辨析（Sākkharappabheda），是语法家，通晓顺世论（Lokāyata）和大人相学（Mahāpurisalakkhaṇa），毫无欠缺。

尊者乔达摩！婆罗门们就是这样确立（或定义）精通三明的婆罗门。”

“婆罗门！婆罗门们确立的三明婆罗门，与圣者（佛教）的律（教法）中所说的三明者是不同的。”

“尊者乔达摩！那么在圣者的律中，怎样才是三明者呢？请尊者乔达摩为我说法，告诉我圣者律中的三明者是怎样的。”

二 “那么，婆罗门！仔细听，好好思惟！我将要说了。”提坎那婆罗门回答世尊：“是的，尊者。”世尊说道：

“婆罗门！在此（教法中），有比丘远离诸欲，远离不善法，进入并安住于初禅那，具有寻（思维），具有伺（持续思索），充满了由远离而生的喜悦和快乐。随着寻和伺的平息，他进入并安住于第二禅那，内心宁静，心达到专一，没有寻，没有伺，充满了由禅定而生的喜悦和快乐。随着喜悦的消退，他安住于舍（平静），保持正念和正知，身体感受到快乐。他进入并安住于第三禅那，正如圣者们所描述的：‘安住于舍、具念、乐住’。随着快乐的舍弃和痛苦的舍弃，以及先前喜悦和忧伤的止息，他进入并安住于第四禅那，此禅那不苦不乐，由舍而念得到清净。

三 当他的心像这样得定、清净、明洁、无瑕疵、远离随烦恼、变得柔软、适于作业、稳固、达到不动时，他引导、倾向其心于宿住随念智（回忆过去世的智慧）。他回忆起种种过去世——即：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十万生，许多世界的成劫，许多世界的坏劫，许多世界的成坏劫——‘我在那个地方，是这样的名字，这样的种姓，这样的容貌（阶层），吃这样的食物，感受这样的苦乐，有这样的寿命。我从那里死去，生到那个地方。在那里，我又是这样的名字，这样的种姓，这样的容貌，吃这样的食物，感受这样的苦乐，有这样的寿命。我从那里死去，生到这里来。’像这样，他回忆起具有各种形态和细节特征的无数过去世。这是他获得的第一种明（智慧）；无明被破除，明生起了；黑暗被破除，光明生起了。就像对一个保持不放逸、精进、自我策励而住的人那样。

四 [又] 当他的心像这样得定、清净、明洁、无瑕疵、远离随烦恼、变得柔软、适于作业、稳固、达到不动时，他引导、倾向其心于有情死生智（观察众生死生轮回的智慧）。他以清净、超越常人的天眼，看见众生的死亡和投生，了知他们因业力而投生为卑劣或高贵，美貌或丑陋，善趣或恶趣——‘这些可敬的众生，因具足身恶行……（省略）……具足意恶行，诽谤圣者，持有邪见，采纳邪见所作的业，他们在身体败坏、死亡之后，投生到苦界、恶趣、堕处、地狱。而另一些可敬的众生，因具足身善行，具足语善行，具足意

善行，不诽谤圣者，持有正见，采纳正见所作的业，他们在身体败坏、死亡之后，投生到善趣、天界。’像这样，他以清净、超越常人的天眼，看见众生的死亡和投生，了知他们因各自的业力而流转于卑劣或高贵，美貌或丑陋，善趣或恶趣。这是他获得的第二种明（智慧）；无明被破除，明生起了；黑暗被破除，光明生起了。就像对一个保持不放逸、精进、自我策励而住的人那样。

五 [又] 当他的心像这样得定、清净、明洁、无瑕疵、远离随烦恼、变得柔软、适于作业、稳固、达到不动时，他引导、倾向其心于漏尽智（灭尽烦恼的智慧）。他如实了知：‘这是苦’；如实了知：‘这是苦的集起’；如实了知：‘这是苦的寂灭’；如实了知：‘这是导向苦灭的道’。他如实了知：‘这些是漏（烦恼）’；如实了知：‘这是漏的集起’；如实了知：‘这是漏的寂灭’；如实了知：‘这是导向漏灭的道’。如此了知、如此观察的他，心从欲漏中解脱出来，从有漏中解脱出来，从无明漏中解脱出来。在解脱之时，生起‘（我）已解脱’的智慧。他了知：‘（轮回）生已尽，梵行已立，应作已作，不再有此（轮回）状态。’这是他获得的第三种明（智慧）；无明被破除，明生起了；黑暗被破除，光明生起了。就像对一个保持不放逸、精进、自我策励而住的人那样。

六 其戒行无高下（之别）， 是智者常习于禅思；

内心已自在得掌控， 专一且极善得禅定。

那驱除黑暗的贤者， 具三明能超越死亡；

（他是）天人（之）益友， 被称为舍弃一切者。

具足此三种明智， 安住于无迷惑境界；

即是佛陀最后生身， （世人）皆礼敬（此）乔达摩。

了知宿世无数生， 亦见天界与恶趣；

更已达生死尽头， （是）神通圆满之牟尼。

凭借这三种明智， （此人）方为（真）三明婆罗门；

我称这样的人为三明， 而非其他空谈戏论者。”

婆罗门！这就是圣者律中的三明者。”

“尊者乔达摩！圣者律中的三明者，确实不同于婆罗门们所说的三明者。尊者乔达摩！婆罗门们的三明，与此圣者律中的三明相比，连十六分之一的价值都不到。太殊胜了！尊者乔达摩……（省略）……尊者乔达摩，请接受我从今天起，尽形寿皈依为优婆塞。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 3.52-103)/2.1 Brāhmaṇavagga 婆罗门品 (AN 3.52-61)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.9 Jāṇussoṇisutta 生闻婆罗门 (AN 3.60)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Jāṇussoṇisuttaṃ

60. Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ…pe… ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca – “yassassu, bho gotama, yañño vā saddhaṃ vā thālipāko vā deyyadhammaṃ vā, tevijjesu brāhmaṇesu dānaṃ dadeyyā”ti. “Yathā kathaṃ pana, brāhmaṇa, brāhmaṇā tevijjaṃ paññapentī”ti? “Idha kho, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, ajjhāyako mantadharo, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayoti. Evaṃ kho, bho gotama, brāhmaṇā tevijjaṃ paññapentī”ti.

“Aññathā kho, brāhmaṇa, brāhmaṇā brāhmaṇaṃ tevijjaṃ paññapenti, aññathā ca pana ariyassa vinaye tevijjo hotī”ti. “Yathā kathaṃ pana, bho gotama, ariyassa vinaye tevijjo hoti? Sādhu me bhavaṃ gotamo tathā dhammaṃ desetu yathā ariyassa vinaye tevijjo hotī”ti. “Tena hi, brāhmaṇa, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti. “Evaṃ, bho”ti kho jāṇussoṇi brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca –

“Idha pana, brāhmaṇa, bhikkhu vivicceva kāmehi…pe… catutthaṃ jhānaṃ upasampajja viharati.

“So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Ayamassa paṭhamā vijjā adhigatā hoti; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṃ appamattassa ātāpino pahitattassa viharato.

“So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajānāti. Ayamassa dutiyā vijjā adhigatā hoti; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṃ appamattassa ātāpino pahitattassa viharato.

“So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti; ‘ime āsavā’ti yathābhūtaṃ pajānāti…pe… ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ayamassa tatiyā vijjā adhigatā hoti; avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṃ appamattassa ātāpino pahitattassa viharato”ti.

“Yo sīlabbatasampanno, pahitatto samāhito;

Cittaṃ yassa vasībhūtaṃ, ekaggaṃ susamāhitaṃ.

[dha. pa. 423; itivu. 99] “Pubbenivāsaṃ yo vedī, saggāpāyañca passati;

Atho jātikkhayaṃ patto, abhiññāvosito muni.

“Etāhi tīhi vijjāhi, tevijjo hoti brāhmaṇo;

Tamahaṃ vadāmi tevijjaṃ, nāññaṃ lapitalāpanan”ti.

“Evaṃ kho, brāhmaṇa, ariyassa vinaye tevijjo hotī”ti. “Aññathā, bho gotama, brāhmaṇānaṃ tevijjo, aññathā ca pana ariyassa vinaye tevijjo hoti. Imassa ca, bho gotama, ariyassa vinaye tevijjassa brāhmaṇānaṃ tevijjo kalaṃ nāgghati soḷasiṃ”.

“Abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Navamaṃ.

☸---------------------------------------------------------------------

生闻婆罗门

一 这时，生闻婆罗门前往世尊那里……（省略）……坐在一旁的生闻婆罗门，对世尊说：

“尊敬的乔达摩！在进行祭祀、供奉、钵食供养或布施[其他的]物品时，应当布施给具有三明的婆罗门。”

“那么，婆罗门！婆罗门们是如何定义通达三明的婆罗门的呢？”

尊敬的乔达摩……（省略）……

具足戒律与禁行， 舍己专注修禅定；

善于制伏心殊胜， 一心专注得寂静。

了知自己之宿命， 又能观见天恶趣；

并且已达生死尽， 此即牟尼阿毗若。

凭借此等三种明， 方称三明婆罗门；

我称此为真三明， 并非空谈或言说。”

……［省略］

☸.....................................................................

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 3.52-103)/2.1 Brāhmaṇavagga 婆罗门品 (AN 3.52-61)”

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【经名】 2.1.10 Saṅgāravasutta 伤歌逻婆罗门 (AN 3.61)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Saṅgāravasuttaṃ

61. Atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho saṅgāravo brāhmaṇo bhagavantaṃ etadavoca – “mayamassu, bho gotama, brāhmaṇā nāma. Yaññaṃ yajāmapi yajāpemapi. Tatra, bho gotama, yo ceva yajati [yo ceva yaññaṃ yajati (syā. kaṃ.)] yo ca yajāpeti sabbe te anekasārīrikaṃ puññappaṭipadaṃ paṭipannā honti, yadidaṃ yaññādhikaraṇaṃ. Yo panāyaṃ, bho gotama, yassa vā tassa vā kulā agārasmā anagāriyaṃ pabbajito ekamattānaṃ dameti, ekamattānaṃ sameti, ekamattānaṃ parinibbāpeti, evamassāyaṃ ekasārīrikaṃ puññappaṭipadaṃ paṭipanno hoti, yadidaṃ pabbajjādhikaraṇan”ti.

“Tena hi, brāhmaṇa, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, brāhmaṇa, idha tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So evamāha – ‘ethāyaṃ maggo ayaṃ paṭipadā yathāpaṭipanno ahaṃ anuttaraṃ brahmacariyogadhaṃ sayaṃ abhiññā sacchikatvā pavedemi; etha [etaṃ (ka.)], tumhepi tathā paṭipajjatha, yathāpaṭipannā tumhepi anuttaraṃ brahmacariyogadhaṃ sayaṃ abhiññā sacchikatvā upasampajja viharissathā’ti. Iti ayañceva [sayaṃ ceva (ka.)] satthā dhammaṃ deseti, pare ca tathatthāya paṭipajjanti, tāni kho pana honti anekānipi satāni anekānipi sahassāni anekānipi satasahassāni.

“Taṃ kiṃ maññasi, brāhmaṇa, iccāyaṃ evaṃ sante ekasārīrikā vā puññappaṭipadā hoti anekasārīrikā vā, yadidaṃ pabbajjādhikaraṇan”ti? “Iccāyampi [iccāyante (ka.)], bho gotama, evaṃ sante anekasārīrikā puññappaṭipadā hoti, yadidaṃ pabbajjādhikaraṇan”ti.

Evaṃ vutte āyasmā ānando saṅgāravaṃ brāhmaṇaṃ etadavoca – “imāsaṃ te, brāhmaṇa, dvinnaṃ paṭipadānaṃ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṃsatarā cā”ti? Evaṃ vutte saṅgāravo brāhmaṇo āyasmantaṃ ānandaṃ etadavoca – “seyyathāpi bhavaṃ gotamo bhavaṃ cānando. Ete me pujjā, ete me pāsaṃsā”ti.

Dutiyampi kho āyasmā ānando saṅgāravaṃ brāhmaṇaṃ etadavoca – “na kho tyāhaṃ, brāhmaṇa, evaṃ pucchāmi – ‘ke vā te pujjā ke vā te pāsaṃsā’ti? Evaṃ kho tyāhaṃ, brāhmaṇa, pucchāmi – ‘imāsaṃ te, brāhmaṇa, dvinnaṃ paṭipadānaṃ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṃsatarā cā’”ti? Dutiyampi kho saṅgāravo brāhmaṇo āyasmantaṃ ānandaṃ etadavoca – “seyyathāpi bhavaṃ gotamo bhavaṃ cānando. Ete me pujjā, ete me pāsaṃsā”ti.

Tatiyampi kho āyasmā ānando saṅgāravaṃ brāhmaṇaṃ etadavoca – “na kho tyāhaṃ, brāhmaṇa, evaṃ pucchāmi – ‘ke vā te pujjā ke vā te pāsaṃsā’ti? Evaṃ kho tyāhaṃ, brāhmaṇa, pucchāmi – ‘imāsaṃ te, brāhmaṇa, dvinnaṃ paṭipadānaṃ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṃsatarā cā’”ti? Tatiyampi kho saṅgāravo brāhmaṇo āyasmantaṃ ānandaṃ etadavoca – “seyyathāpi bhavaṃ gotamo bhavaṃ cānando. Ete me pujjā, ete me pāsaṃsā”ti.

Atha kho bhagavato etadahosi – “yāva tatiyampi kho saṅgāravo brāhmaṇo ānandena sahadhammikaṃ pañhaṃ puṭṭho saṃsādeti [ma. ni. 1.337] no vissajjeti. Yaṃnūnāhaṃ parimoceyyan”ti. Atha kho bhagavā saṅgāravaṃ brāhmaṇaṃ etadavoca – “kā nvajja, brāhmaṇa, rājantepure rājapurisānaṃ [rājaparisāyaṃ (sī. syā. kaṃ. pī.)] sannisinnānaṃ sannipatitānaṃ antarākathā udapādī”ti? “Ayaṃ khvajja, bho gotama, rājantepure rājapurisānaṃ sannisinnānaṃ sannipatitānaṃ antarākathā udapādi – ‘pubbe sudaṃ appatarā ceva bhikkhū ahesuṃ bahutarā ca uttari manussadhammā iddhipāṭihāriyaṃ dassesuṃ; etarahi pana bahutarā ceva bhikkhū appatarā ca uttari manussadhammā iddhipāṭihāriyaṃ dassentī’ti. Ayaṃ khvajja, bho gotama, rājantepure rājapurisānaṃ sannisinnānaṃ sannipatitānaṃ antarākathā udapādī”ti.

[paṭi. ma. 3.30; dī. ni. 1.483] “Tīṇi kho imāni, brāhmaṇa, pāṭihāriyāni. Katamāni tīṇi? Iddhipāṭihāriyaṃ, ādesanāpāṭihāriyaṃ, anusāsanīpāṭihāriyaṃ. Katamañca, brāhmaṇa, iddhipāṭihāriyaṃ? Idha, brāhmaṇa, ekacco anekavihitaṃ iddhividhaṃ paccanubhoti – ‘ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasati [parāmasati (dī. ni. 1.484; paṭi. ma. 1.102] parimajjati, yāva brahmalokāpi kāyena vasaṃ vatteti’. Idaṃ vuccati, brāhmaṇa, iddhipāṭihāriyaṃ.

“Katamañca, brāhmaṇa, ādesanāpāṭihāriyaṃ? Idha, brāhmaṇa, ekacco nimittena ādisati – ‘evampi te mano, itthampi te mano, itipi te cittan’ti. So bahuṃ cepi ādisati tatheva taṃ hoti, no aññathā.

“Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati, api ca kho manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati – ‘evampi te mano, itthampi te mano, itipi te cittan’ti. So bahuṃ cepi ādisati tatheva taṃ hoti, no aññathā.

“Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati napi manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati, api ca kho vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati – ‘evampi te mano, itthampi te mano, itipi te cittan’ti. So bahuṃ cepi ādisati tatheva taṃ hoti, no aññathā.

“Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati, napi manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati, napi vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati, api ca kho avitakkaṃ avicāraṃ samādhiṃ samāpannassa cetasā ceto paricca pajānāti – ‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amuṃ nāma vitakkaṃ vitakkessatī’ti. So bahuṃ cepi ādisati tatheva taṃ hoti, no aññathā. Idaṃ vuccati, brāhmaṇa, ādesanāpāṭihāriyaṃ.

“Katamañca, brāhmaṇa, anusāsanīpāṭihāriyaṃ? Idha, brāhmaṇa, ekacco evamanusāsati – ‘evaṃ vitakketha, mā evaṃ vitakkayittha; evaṃ manasi karotha, mā evaṃ manasākattha; idaṃ pajahatha, idaṃ upasampajja viharathā’ti. Idaṃ vuccati, brāhmaṇa, anusāsanīpāṭihāriyaṃ. Imāni kho, brāhmaṇa, tīṇi pāṭihāriyāni. Imesaṃ te, brāhmaṇa, tiṇṇaṃ pāṭihāriyānaṃ katamaṃ pāṭihāriyaṃ khamati abhikkantatarañca paṇītatarañcā”ti?

“Tatra, bho gotama, yadidaṃ [yamidaṃ (syā. kaṃ. pī.)] pāṭihāriyaṃ idhekacco anekavihitaṃ iddhividhaṃ paccanubhoti…pe… yāva brāhmalokāpi kāyena vasaṃ vatteti, idaṃ, bho gotama, pāṭihāriyaṃ yova [yo ca (syā. kaṃ. pī. ka.)] naṃ karoti sova [soca ca (syā. kaṃ pī. ka.)] naṃ paṭisaṃvedeti, yova [yo ca (syā. kaṃ. pī. ka.)] naṃ karoti tasseva [tassameva (sī. ka.), tassa ceva (syā. kaṃ. pī.)] taṃ hoti. Idaṃ me, bho gotama, pāṭihāriyaṃ māyāsahadhammarūpaṃ viya khāyati.

“Yampidaṃ, bho gotama, pāṭihāriyaṃ idhekacco nimittena ādisati – ‘evampi te mano, itthampi te mano, itipi te cittan’ti, so bahuṃ cepi ādisati tatheva taṃ hoti, no aññathā. Idha pana, bho gotama, ekacco na heva kho nimittena ādisati, api ca kho manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati…pe… napi manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati, api ca kho vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati…pe… napi vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati, api ca kho avitakkaṃ avicāraṃ samādhiṃ samāpannassa cetasā ceto paricca pajānāti – ‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amhaṃ nāma vitakkaṃ vitakkessatī’ti, so bahuṃ cepi ādisati tatheva taṃ hoti, no aññathā. Idampi, bho gotama, pāṭihāriyaṃ yova naṃ karoti sova naṃ paṭisaṃvedeti, yova naṃ karoti tasseva taṃ hoti. Idampi me, bho gotama, pāṭihāriyaṃ māyāsahadhammarūpaṃ viya khāyati.

“Yañca kho idaṃ, bho gotama, pāṭihāriyaṃ idhekacco evaṃ anusāsati – ‘evaṃ vitakketha, mā evaṃ vitakkayittha; evaṃ manasi karotha, mā evaṃ manasākattha; idaṃ pajahatha, idaṃ upasampajja viharathā’ti. Idameva, bho gotama, pāṭihāriyaṃ khamati imesaṃ tiṇṇaṃ pāṭihāriyānaṃ abhikkantatarañca paṇītatarañca.

“Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! Yāvasubhāsitamidaṃ bhotā gotamena imehi ca mayaṃ tīhi pāṭihāriyehi samannāgataṃ bhavantaṃ gotamaṃ dhārema. Bhavañhi gotamo anekavihitaṃ iddhividhaṃ paccanubhoti…pe… yāva brahmalokāpi kāyena vasaṃ vatteti, bhavañhi gotamo avitakkaṃ avicāraṃ samādhiṃ samāpannassa cetasā ceto paricca pajānāti – ‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amuṃ nāma vitakkaṃ vitakkessatī’ti. Bhavañhi gotamo evamanusāsati – ‘evaṃ vitakketha, mā evaṃ vitakkayittha; evaṃ manasi karotha, mā evaṃ manasākattha; idaṃ pajahatha, idaṃ upasampajja viharathā’”ti.

“Addhā kho tyāhaṃ, brāhmaṇa, āsajja upanīya vācā bhāsitā; api ca tyāhaṃ byākarissāmi. Ahañhi, brāhmaṇa, anekavihitaṃ iddhividhaṃ paccanubhomi…pe… yāva brahmalokāpi kāyena vasaṃ vattemi. Ahañhi, brāhmaṇa, avitakkaṃ avicāraṃ samādhiṃ samāpannassa cetasā ceto paricca pajānāmi – ‘yathā imassa bhoto manosaṅkhārā paṇihitā, imassa cittassa anantarā amuṃ nāma vitakkaṃ vitakkessatī’ti. Ahañhi, brāhmaṇa, evamanusāsāmi – ‘evaṃ vitakketha, mā evaṃ vitakkayittha; evaṃ manasi karotha, mā evaṃ manasākattha; idaṃ pajahatha, idaṃ upasampajja viharathā’”ti.

“Atthi pana, bho gotama, añño ekabhikkhupi yo imehi tīhi pāṭihāriyehi samannāgato, aññatra bhotā gotamenā”ti? “Na kho, brāhmaṇa, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova, ye [te (ka.) passa ma. ni. 2.195] bhikkhū imehi tīhi pāṭihāriyehi samannāgatā”ti. “Kahaṃ pana, bho gotama, etarahi te bhikkhū viharantī”ti? “Imasmiṃyeva kho, brāhmaṇa, bhikkhusaṅghe”ti.

“Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – ‘cakkhumanto rūpāni dakkhantī’ti, evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi, dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Dasamaṃ.

Brāhmaṇavaggo paṭhamo.

Tassuddānaṃ –

Dve brāhmaṇā caññataro, paribbājakena nibbutaṃ;

Palokavaccho tikaṇṇo, soṇi saṅgāravena cāti.

☸---------------------------------------------------------------------

伤歌逻婆罗门

一 这时，伤歌逻婆罗门前往世尊那里……（省略）……坐在一旁的伤歌逻婆罗门，对世尊说：

“尊敬的乔达摩！我们婆罗门，亲自献祭，也让他人献祭。尊敬的乔达摩！在这当中，献祭的人以及让别人献祭的人们，都实践了利益多人的福德之道，这就是献祭的行为。然而，尊敬的乔达摩！不论从哪个家庭，从居家生活出家成为无家之人，调伏自己一人，使自己一人平静，使自己一人达到圆寂，这样做是只利益一人自身的福德之道，这就是出家的行为。”

“婆罗门！那么，在此我反问你，请按照你的想法对我说明。婆罗门！你对这件事怎么想呢？如来、应供、正等正觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊出现在这世间，他这样说：‘来吧，这就是道路，这就是实践方法，我循此实践，亲自以无上智慧证悟了梵行的最终目标，并为你们宣说；来吧，你们也应如此实践，循此实践，你们也将亲自以无上智慧证悟梵行的最终目标，并安住于其中。’像这样，这位导师宣说教法，而其他人也为了达到同样的目标而实践，并且他们的人数有数百、数千、乃至数十万之多。婆罗门！你对这件事怎么想呢？如果是这样的话，出家的行为是只利益一人自身的福德之道呢？还是利益多人的福德之道呢？”

“尊敬的乔达摩！如果真是这样，那么出家的行为应该是利益多人的福德之道。”

二 世尊说完这话时，具寿阿难就对伤歌逻婆罗门说：“婆罗门！在这两种实践道路中，你认为哪一种更好呢？[哪一种]操劳更少、烦扰更少，而成果更大、利益更大呢？”

这样说时，伤歌逻婆罗门就对具寿阿难说：“像尊敬的乔达摩及尊者阿难，是我所尊敬和称赞的人。”

具寿阿难又再次对伤歌逻婆罗门说：“婆罗门！我并不是问你：谁是你尊敬的人？谁是你称赞的人？婆罗门！我是这样问你：婆罗门！在这两种实践道路中，你认为哪一种更好呢？[哪一种]操劳更少、烦扰更少，而成果更大、利益更大呢？”

伤歌逻婆罗门也第二次对具寿阿难说：“像尊敬的乔达摩及尊者阿难是我所尊敬、我所称赞的人。”

具寿阿难又第三次对伤歌逻婆罗门说：“婆罗门！我并不是问你：谁是你尊敬的人？谁是你称赞的人？婆罗门！我是这样问你：婆罗门！在这两种实践道路中，你认为哪一种更好呢？[哪一种]操劳更少、烦扰更少，而成果更大、利益更大呢？”

伤歌逻婆罗门又第三次对具寿阿难说：“像尊敬的乔达摩及尊者阿难是我所尊敬，所称赞的人。”

三 这时，世尊心想：伤歌逻婆罗门被阿难依据法理再三提问，却犹豫迴避，不作回答，我应当为他解说。

那时，世尊对伤歌逻婆罗门说：“婆罗门！今天在王宫里，王族大臣们聚会集坐时，谈论了些什么话题呢？”

“尊敬的乔达摩！今天在王宫里，王族大臣们聚会集坐时，发起了这样的谈话：‘过去的比丘人数虽然少，但有更多人证得了超越凡人的法而展现神通奇迹；而现在的比丘人数虽然多，证得超越凡人的法而展现神通奇迹的人却少了。’尊敬的乔达摩！这就是今天在王宫里，王族大臣们聚会集坐时所谈论的话题。”

四 “婆罗门！这神变有三[种]，是哪三种呢？神通神变（神通示导）、记说神变（记心示导）、教诫神变（教导示导）。

婆罗门！什么是神通神变呢？

婆罗门！世间有这样一类人，能体验各种神通：”能由一变多，由多变一；能显现，能隐藏；能穿墙过壁、穿山越岭，毫无阻碍，如同在虚空中行走；能在地里出没，如同在水中潜行；能在水上行走而水不破裂，如同在地上行走；能在空中盘腿而坐，如同有翅膀的鸟儿飞翔。具有如此大神通、如此大威力，甚至能用手触摸、抚摸日月，能用身体自由往来到达梵天世界。婆罗门！这称为神通神变。

五 婆罗门！什么是记说神变呢？

婆罗门！世间有这样一类人，通过外相来推测告知，说：‘你的心是这样的’，‘你的意念是那样的’，‘你的想法是如此这般。’他即使说了很多次，也都完全符合，没有差错。

又，婆罗门！世间有这样一类人，他并非通过外相来告知，而是听到人、非人或天神的音声后告知。说：‘你的心是这样的’，‘你的意念是那样的’，‘你的想法是如此这般。’他即使说了很多次，也都完全符合，没有差错。

婆罗门！世间有这样一类人，他并非通过外相来告知，也不是听到人、非人或天神的音声后告知。而是听到他人寻、伺时的细微声响后告知。说：‘你的心是这样的’，‘你的意念是那样的’，‘你的想法是如此这般。’他即使说了很多次，也都完全符合，没有差错。

婆罗门！世间有这样一类人，他并非通过外相来告知，也不是听到人、非人或天神的音声后告知，也不是听到他人寻、伺时的细微声响后告知，而是通过进入无寻无伺禅定的心，来了知对方的心，知道：‘这位尊者的心行是这样安排的，紧随此心之后，他将会生起某某寻思。’他即使说了很多次，也都完全符合，没有差错。婆罗门！这称为记说神变。

六 婆罗门！什么是教诫神变呢？

婆罗门！世间有这样一类人，这样教导——‘你们应当这样寻思，不要那样寻思；应当这样作意，不要那样作意；应当舍断这个，应当实践这个并安住于其中。’婆罗门！这称为教诫神变。婆罗门！这些就是三种神变。

婆罗门！在这三种神变中，哪一种神变是你所认可的呢？哪一种更为卓越、更为殊胜呢？”

“尊敬的乔达摩！这其中的神通神变——世间有这样一类人，能体验各种神通……（省略）……甚至能用身体自由往来到达梵天世界——尊敬的乔达摩！这种神变，只有那个行使神通的人自己能体验，只对他自己有效。尊敬的乔达摩！在我看来，这种神变就像幻术一样。尊敬的乔达摩！还有那种记说神变——世间有这样一类人，通过外相来告知……（省略）……听到天神的音声……（省略）……听到寻伺的声响……（省略）……以心了知[他人之]心……（省略）……尊敬的乔达摩！这种神变，也只有那个施行者自己能体验，只对他自己有效。尊敬的乔达摩！这种神变在我看来也像幻术一样。尊敬的乔达摩！然而，这种教诫神变——世间有这样一类人，这样教导……（省略）……应当安住于此——尊敬的乔达摩！这种神变我认为是最好的，是这三种神变中最为卓越、最为殊胜的。

真是稀有啊，尊敬的乔达摩！真是太好了，尊敬的乔达摩！您说得多么善巧啊！而且，我们确认尊敬的乔达摩是具足这三种神变的。尊敬的乔达摩确实能体验各种神通……（省略）……能用身体自由往来到达梵天世界。尊敬的乔达摩确实能通过进入无寻无伺禅定的心，来了知对方的心，知道：‘这位尊者的心行是这样安排的，紧随此心之后，他将会生起某某寻思。’尊敬的乔达摩确实这样教导：‘你们应当这样寻思，不要那样寻思；应当这样作意，不要那样作意；应当舍断这个，应当实践这个并安住于其中。’”

七 “婆罗门！你（刚才）的话确实是冒犯和紧逼的言辞，但我还是要为你解说。婆罗门！我确实能体验各种神通……（省略）……能用身体自由往来到达梵天世界。婆罗门！我确实能通过进入无寻无伺禅定的心，来了知对方的心，知道：‘这位尊者的心行是这样安排的，紧随此心之后，他将会生起某某寻思。’婆罗门！我确实这样教导：‘应当这样寻思，不要那样寻思；应当这样作意，不要那样作意，应当舍断这个，应当实践这个并安住于其中。’”

“尊敬的乔达摩！除了尊敬的乔达摩您之外，还有其他任何一位比丘也具足这三种神变吗？”“婆罗门！

不是只有一百、不是两百、不是三百、不是四百、不是五百，具足这三种神变的`比丘`比这还要多得多。”

“尊敬的乔达摩！那么，那些比丘现在住在哪里呢？”

“婆罗门！就在这个比丘僧团中。”

“（真是）太好了，尊敬的乔达摩！太好了，尊敬的乔达摩！就像扶起摔倒的人，揭开遮蔽的东西，给迷路的人指明道路，在黑暗中举起油灯，让有眼睛的人能看见各种东西一样；同样地，尊敬的乔达摩以各种方式阐明了法。我现在归依尊敬的乔达摩，归依法，归依比丘僧团。愿尊敬的乔达摩接受我为优婆塞，从今天起，终生归依！”

☸.....................................................................

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 3.52-103)/2.2 Mahāvagga 大品 (AN 3.62-71)”

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【经名】 2.2.1 Titthāyatanasutta 三种立足处 (AN 3.62)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(7) 2. Mahāvaggo

1. Titthāyatanādisuttaṃ

62. “Tīṇimāni, bhikkhave, titthāyatanāni yāni paṇḍitehi samanuyuñjiyamānāni [samanuggāhiyamānāni (syā. kaṃ. ka.)] samanugāhiyamānāni samanubhāsiyamānāni parampi gantvā akiriyāya saṇṭhahanti. Katamāni tīṇi? Santi, bhikkhave, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ pubbekatahetū’ti. Santi, bhikkhave, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ issaranimmānahetū’ti. Santi, bhikkhave, eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ ahetuappaccayā’”ti.

“Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ pubbekatahetū’ti, tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘saccaṃ kira tumhe āyasmanto evaṃvādino evaṃdiṭṭhino – yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ pubbekatahetū’ti? Te ca me [te ce me (sī. syā. kaṃ. pī.)] evaṃ puṭṭhā ‘āmā’ti [āmoti (sī.)] paṭijānanti. Tyāhaṃ evaṃ vadāmi – ‘tenahāyasmanto pāṇātipātino bhavissanti pubbekatahetu, adinnādāyino bhavissanti pubbekatahetu, abrahmacārino bhavissanti pubbekatahetu, musāvādino bhavissanti pubbekatahetu, pisuṇavācā bhavissanti pubbekatahetu, pharusavācā bhavissanti pubbekatahetu, samphappalāpino bhavissanti pubbekatahetu, abhijjhāluno bhavissanti pubbekatahetu, byāpannacittā bhavissanti pubbekatahetu, micchādiṭṭhikā bhavissanti pubbekatahetu’”.

“Pubbekataṃ kho pana, bhikkhave, sārato paccāgacchataṃ na hoti chando vā vāyāmo vā idaṃ vā karaṇīyaṃ idaṃ vā akaraṇīyanti. Iti karaṇīyākaraṇīye kho pana saccato thetato anupalabbhiyamāne muṭṭhassatīnaṃ anārakkhānaṃ viharataṃ na hoti paccattaṃ sahadhammiko samaṇavādo. Ayaṃ kho me, bhikkhave, tesu samaṇabrāhmaṇesu evaṃvādīsu evaṃdiṭṭhīsu paṭhamo sahadhammiko niggaho hoti.

“Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ issaranimmānahetū’ti, tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘saccaṃ kira tumhe āyasmanto evaṃvādino evadiṭṭhino – yaṃ kiñcāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ issaranimmānahetū’ti? Te ca me evaṃ puṭṭhā ‘āmā’ti paṭijānanti. Tyāhaṃ evaṃ vadāmi – ‘tenahāyasmanto pāṇātipātino bhavissanti issaranimmānahetu, adinnādāyino bhavissanti issaranimmānahetu, abrahmacārino bhavissanti issaranimmānahetu, musāvādino bhavissanti issaranimmānahetu, pisuṇavācā bhavissanti issaranimmānahetu, pharusavācā bhavissanti issaranimmānahetu, samphappalāpino bhavissanti issaranimmānahetu, abhijjhāluno bhavissanti issaranimmānahetu, byāpannacittā bhavissanti issaranimmānahetu, micchādiṭṭhikā bhavissanti issaranimmānahetu’”.

“Issaranimmānaṃ kho pana, bhikkhave, sārato paccāgacchataṃ na hoti chando vā vāyāmo vā idaṃ vā karaṇīyaṃ idaṃ vā akaraṇīyanti. Iti karaṇīyākaraṇīye kho pana saccato thetato anupalabbhiyamāne muṭṭhassatīnaṃ anārakkhānaṃ viharataṃ na hoti paccattaṃ sahadhammiko samaṇavādo. Ayaṃ kho me, bhikkhave, tesu samaṇabrāhmaṇesu evaṃvādīsu evaṃdiṭṭhīsu dutiyo sahadhammiko niggaho hoti.

“Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘yaṃ kiṃ cāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ ahetuappaccayā’ti, tyāhaṃ upasaṅkamitvā evaṃ vadāmi – ‘saccaṃ kira tumhe āyasmanto evaṃvādino evaṃdiṭṭhino – yaṃ kiṃ cāyaṃ purisapuggalo paṭisaṃvedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā sabbaṃ taṃ ahetuappaccayā’ti? Te ca me evaṃ puṭṭhā ‘āmā’ti paṭijānanti. Tyāhaṃ evaṃ vadāmi – ‘tenahāyasmanto pāṇātipātino bhavissanti ahetuappaccayā…pe… micchādiṭṭhikā bhavissanti ahetuappaccayā’”.

“Ahetuappaccayaṃ [ahetuṃ (sī.), ahetu (syā. kaṃ.), ahetuappaccayā (pī.), ahetuṃ appaccayaṃ (ka.)] kho pana, bhikkhave, sārato paccāgacchataṃ na hoti chando vā vāyāmo vā idaṃ vā karaṇīyaṃ idaṃ vā akaraṇīyanti. Iti karaṇīyākaraṇīye kho pana saccato thetato anupalabbhiyamāne muṭṭhassatīnaṃ anārakkhānaṃ viharataṃ na hoti paccattaṃ sahadhammiko samaṇavādo. Ayaṃ kho me, bhikkhave, tesu samaṇabrāhmaṇesu evaṃvādīsu evaṃdiṭṭhīsu tatiyo sahadhammiko niggaho hoti.

“Imāni kho, bhikkhave, tīṇi titthāyatanāni yāni paṇḍitehi samanuyuñjiyamānāni samanugāhiyamānāni samanubhāsiyamānāni parampi gantvā akiriyāya saṇṭhahanti.

“Ayaṃ kho pana, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi. Katamo ca, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi? Imā cha dhātuyoti, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi. Imāni cha phassāyatanānīti, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi. Ime aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi. Imāni cattāri ariyasaccānīti, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi.

“Imā cha dhātuyoti, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Chayimā, bhikkhave, dhātuyo – pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu. Imā cha dhātuyoti, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

“Imāni cha phassāyatanānīti, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Chayimāni, bhikkhave, phassāyatanāni – cakkhu phassāyatanaṃ, sotaṃ phassāyatanaṃ, ghānaṃ phassāyatanaṃ, jivhā phassāyatanaṃ, kāyo phassāyatanaṃ, mano phassāyatanaṃ. Imāni cha phassāyatanānīti, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

“Ime aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Cakkhunā rūpaṃ disvā somanassaṭṭhāniyaṃ rūpaṃ upavicarati domanassaṭṭhāniyaṃ rūpaṃ upavicarati upekkhāṭṭhāniyaṃ rūpaṃ upavicarati, sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya somanassaṭṭhāniyaṃ dhammaṃ upavicarati domanassaṭṭhāniyaṃ dhammaṃ upavicarati upekkhāṭṭhāniyaṃ dhammaṃ upavicarati. Ime aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

“Imāni cattāri ariyasaccānīti, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Channaṃ, bhikkhave, dhātūnaṃ upādāya gabbhassāvakkanti hoti; okkantiyā sati nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā. Vediyamānassa kho panāhaṃ, bhikkhave, idaṃ dukkhanti paññapemi, ayaṃ dukkhasamudayoti paññapemi, ayaṃ dukkhanirodhoti paññapemi, ayaṃ dukkhanirodhagāminī paṭipadāti paññapemi.

“Katamañca, bhikkhave, dukkhaṃ ariyasaccaṃ? Jātipi dukkhā, jarāpi dukkhā, ( ) [(byādhipi dukkho) (sī. pī. ka.) aṭṭhakathāya saṃsandetabbaṃ visuddhi. 2.537] maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, (appiyehi sampayogo dukkho, piyehi vippayogo dukkho,) [(natthi katthaci)] yampicchaṃ na labhati tampi dukkhaṃ. Saṃkhittena pañcupādānakkhandhā dukkhā. Idaṃ vuccati, bhikkhave, dukkhaṃ ariyasaccaṃ.

“Katamañca, bhikkhave, dukkhasamudayaṃ [dukkhasamudayo (syā. kaṃ.)] ariyasaccaṃ? Avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti. Idaṃ vuccati, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ.

“Katamañca, bhikkhave, dukkhanirodhaṃ [dukkhanirodho (syā. kaṃ.)] ariyasaccaṃ? Avijjāya tveva asesavirāganirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. Idaṃ vuccati, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ.

“Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. Idaṃ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ. ‘Imāni cattāri ariyasaccānī’ti, bhikkhave, mayā dhammo desito aniggahito asaṃkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. Iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttan”ti. Paṭhamaṃ.

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第二 大品

六十二 三种立足处

一 “诸比丘！有这三种外道的立足处（观点基础），如果被智者们诘问、审察、追究，最终会站不住脚，导致行为无效（或主张无作为论）。是哪三种呢？

诸比丘！有一类沙门、婆罗门持这样的言论、这样的见解：‘一个人所感受到的任何乐、苦或不苦不乐，这一切都是由过去所造的业为原因的。’诸比丘！有一类沙门、婆罗门持这样的言论、这样的见解：‘一个人所感受到的任何乐、苦或不苦不乐，这一切都是由自在天（大神）的创造为原因的。’诸比丘！有一类沙门、婆罗门持这样的言论、这样的见解：‘一个人所感受到的任何乐、苦或不苦不乐，这一切的发生都没有原因、没有条件。’

二 “诸比丘！对于那些持‘……这一切都是由过去所造的业为原因的’这种言论、这种见解的沙门、婆罗门，我会去到他们那里，这样问：‘尊者们！你们真的是持这种言论、这种见解……吗？’如果他们被我这样问时回答‘是的’，我就会对他们这样说：

‘那么，尊者们！如此说来，人们杀生也将是由于过去所造的业为原因，偷盗也将是由于过去所造的业为原因，行淫也将是由于过去所造的业为原因，说谎也将是由于过去所造的业为原因，两舌也将是由于过去所造的业为原因，恶口也将是由于过去所造的业为原因，绮语也将是由于过去所造的业为原因，贪婪也将是由于过去所造的业为原因，怀有嗔恚也将是由于过去所造的业为原因，持有邪见也将是由于过去所造的业为原因了。’

诸比丘！如此一来，对于那些把‘过去所造的业’当作核心实义的人来说，就不会有‘这件事该做’或‘那件事不该做’的意欲或努力了。既然对于什么是该做、什么是不该做，无法找到真实确定的依据，他们就会失念、无防护地生活，那么自称为沙门也就没有合理的根据了。

诸比丘！这是我对那些持此言论、此见解的沙门、婆罗门们进行的第一个基于法理的驳斥。

三 诸比丘！对于那些持‘……这一切都是由自在天创造的原因’这种言论、这种见解的沙门、婆罗门，我会去到他们那里，这样问：‘尊者们！你们真的是持这种言论、这种见解……吗？凡是个人所感受到的任何乐、苦或不苦不乐，这一切都是由自在天创造为原因的。’

如果他们被我这样问时回答‘是的’，则：

我对他们这样说：‘那么，尊者们！如此说来，人们杀生也将是由于自在天创造的原因……（省略）……持有邪见也将是由于自在天创造的原因了。’诸比丘！如此一来，对于那些把‘自在天的创造’当作核心实义的人来说，就不会有‘这件事该做’或‘那件事不该做’的意欲或努力了。既然对于什么是该做、什么是不该做，无法找到真实确定的依据，他们就会失念、无防护地生活，那么自称为沙门也就没有合理的根据了。

诸比丘！这是我对那些持此言论、此见解的沙门、婆罗门们进行的第二个基于法理的驳斥。

四 诸比丘！对于那些持‘……这一切都是由无因、无缘而来的’这种言论、这种见解的沙门、婆罗门，我会去到他们那里，这样说：‘尊者们！你们真的是持这种言论、这种见解吗？凡是个人所感受到的任何乐、苦或不苦不乐，这一切都是由无因、无缘而来的。’

如果他们被我这样问时回答‘是的’，则：

我将对他们这样说：‘那么，尊者们！如此说来，人们杀生也将是由于无因无缘……（省略）……持有邪见也将是由于无因、无缘了。’诸比丘！如此一来，对于那些把‘无因无缘’当作核心实义的人来说，就不会有‘这件事该做’或‘那件事不该做’的意欲或努力了。既然对于什么是该做、什么是不该做，无法找到真实确定的依据，他们就会失念、无防护地生活，那么自称为沙门也就没有合理的根据了。

诸比丘！这是我对那些持此言论、此见解的沙门、婆罗门们进行的第三个基于法理的驳斥。诸比丘！这三种就是外道的立足处，如果被智者们诘问、审察、追究，最终会站不住脚，导致行为无效（或主张无作为论）。

五 “诸比丘！然而，我所教导的法是无可驳斥的、无染污的、无可指责的、不被（其他）沙门、婆罗门、智者们所呵毁的。诸比丘！我所教导的这无可驳斥、无染污、无可指责、不被沙门、婆罗门、智者们所呵毁的法是什么呢？

诸比丘！‘这就是六界’——我所教导的这个法……（省略）……不被智者们所呵毁。诸比丘！‘这就是六触处’——我所教导的这个法……（省略）……不被智者们所呵毁。诸比丘！‘这就是十八种意的活动范围（意行）’——我所教导的这个法……（省略）……不被智者们所呵毁。诸比丘！‘这就是四圣谛’——我所教导的这个法……（省略）……不被智者们所呵毁。

六 诸比丘！‘这就是六界’——我所教导的这个法……（省略）……不被沙门、婆罗门、智者们所呵毁。这是依据什么而说的呢？诸比丘！这就是六界：地界、水界、火界、风界、空界、识界。诸比丘！‘这就是六界’，像这样，我所教导的法是无可驳斥的、无染污的、无可指责的、不被沙门、婆罗门、智者们所呵毁的。之所以这样说，是依据这个道理而说的。

七 诸比丘！‘这就是六触处’——我所教导的这个法……（省略）……不被智者们所呵毁。这是依据什么而说的呢？诸比丘！这就是六触处：眼触处、耳触处、鼻触处、舌触处、身触处、意触处。诸比丘！‘这就是六触处’，像这样，我所教导的法……（省略）……是不被智者们所呵毁的。之所以这样说，是依据这个道理而说的。

八 诸比丘！‘这就是十八种意的活动范围（意行）’——我所教导的这个法……（省略）……不被智者们所呵毁。这是依据什么而说的呢？眼看到色（形色、景象）之后，对能引生喜悦的色加以探究（或生起相应的心理活动），对能引生忧愁的色加以探究，对能引生舍受（不苦不乐）的色加以探究。耳听到声之后……（省略）……鼻闻到香之后……（省略）……舌尝到味之后……（省略）……身接触到所触之后……（省略）……意了知法（心所、法尘）之后，对能引生喜悦的法加以探究，对能引生忧愁的法加以探究，对能引生舍受的法加以探究。诸比丘！这些就是十八种意的活动范围（意行）。我所教导的法……（省略）……不被智者们所呵毁。之所以这样说，是依据这个道理而说的。

九 诸比丘！‘这就是四圣谛’——我所教导的这个法……（省略）……不被智者们所呵毁。这是依据什么而说的呢？诸比丘！以六界为基础，有入胎（结生）的发生；有了结生，就有名色（身心现象）；以名色为缘，有六处（六根）；以六处为缘，有触（根境识和合）；以触为缘，有受（感受）。对于正在感受的人，诸比丘！我阐明‘这就是苦’，我阐明‘这就是苦的集起’，我阐明‘这就是苦的寂灭’，我阐明‘这就是导致苦寂灭的道路’。

一〇 诸比丘！什么是苦圣谛呢？

生是苦，老是苦，病是苦，死是苦，愁、悲、苦、忧、恼是苦；与不喜欢的人事物相遇是苦，与喜爱的人事物分离是苦；所追求的得不到是苦；简而言之，五种执取的蕴（五取蕴）就是苦。诸比丘！这称为苦圣谛。

一一 诸比丘！什么是苦集圣谛呢？

以无明为缘，有行（造作）；以行为缘，有识（心识）；以识为缘，有名色；以名色为缘，有六处；以六处为缘，有触；以触为缘，有受；以受为缘，有爱（渴爱）；以爱为缘，有取（执取）；以取为缘，有有（存在/生命进程）；以有为缘，有生（出生）；以生为缘，就有老、死、愁、悲、苦、忧、恼产生。这样，这整个苦蕴就集起了。诸比丘！这称为苦集圣谛。

一二 诸比丘！什么是苦灭圣谛呢？

就是无明的无余离贪、灭尽，从而导致行的灭尽；行的灭尽导致识的灭尽；识的灭尽导致名色的灭尽；名色的灭尽导致六处的灭尽；六处的灭尽导致触的灭尽；触的灭尽导致受的灭尽；受的灭尽导致爱的灭尽；爱的灭尽导致取的灭尽；取的灭尽导致有的灭尽；有的灭尽导致生的灭尽；生的灭尽导致老、死、愁、悲、苦、忧、恼的灭尽。这样，这整个苦蕴就寂灭了。诸比丘！这称为苦灭圣谛。

一三 诸比丘！什么是导向苦灭之道的圣谛呢！

就是这八支圣道。即：正见、正思维、正语、正业、正命、正精进、正念、正定。诸比丘！这称为导向苦灭之道的圣谛。

‘这就是四圣谛’——诸比丘！我所教导的这个法是无可驳斥的、无染污的、无可指责的、不被（其他）沙门、婆罗门、智者们所呵毁的。之前这样说，就是依据这个道理而说的。”

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 3.52-103)/2.2 Mahāvagga 大品 (AN 3.62-71)”

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【经名】 2.2.2 Bhayasutta 怖畏 (AN 3.63)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

63. “Tīṇimāni, bhikkhave, amātāputtikāni bhayānīti assutavā puthujjano bhāsati. Katamāni tīṇi? Hoti so, bhikkhave, samayo yaṃ mahāaggiḍāho vuṭṭhāti. Mahāaggiḍāhe kho pana, bhikkhave, vuṭṭhite tena gāmāpi ḍayhanti nigamāpi ḍayhanti nagarāpi ḍayhanti. Gāmesupi ḍayhamānesu nigamesupi ḍayhamānesu nagaresupi ḍayhamānesu tattha mātāpi puttaṃ nappaṭilabhati, puttopi mātaraṃ nappaṭilabhati. Idaṃ, bhikkhave, paṭhamaṃ amātāputtikaṃ bhayanti assutavā puthujjano bhāsati.

“Puna caparaṃ, bhikkhave, hoti so samayo yaṃ mahāmegho vuṭṭhāti. Mahāmeghe kho pana, bhikkhave, vuṭṭhite mahāudakavāhako sañjāyati. Mahāudakavāhake kho pana, bhikkhave, sañjāyante tena gāmāpi vuyhanti nigamāpi vuyhanti nagarāpi vuyhanti. Gāmesupi vuyhamānesu nigamesupi vuyhamānesu nagaresupi vuyhamānesu tattha mātāpi puttaṃ nappaṭilabhati, puttopi mātaraṃ nappaṭilabhati. Idaṃ, bhikkhave, dutiyaṃ amātāputtikaṃ bhayanti assutavā puthujjano bhāsati.

“Puna caparaṃ, bhikkhave, hoti so samayo yaṃ bhayaṃ hoti aṭavisaṅkopo, cakkasamāruḷhā jānapadā pariyāyanti. Bhaye kho pana, bhikkhave, sati aṭavisaṅkope cakkasamāruḷhesu jānapadesu pariyāyantesu tattha mātāpi puttaṃ nappaṭilabhati, puttopi mātaraṃ nappaṭilabhati. Idaṃ, bhikkhave, tatiyaṃ amātāputtikaṃ bhayanti assutavā puthujjano bhāsati. Imāni kho, bhikkhave, tīṇi amātāputtikāni bhayānīti assutavā puthujjano bhāsati.

“Tāni kho panimāni [imāni kho (sī.), imāni kho pana (ka.)], bhikkhave, tīṇi samātāputtikāniyeva bhayāni amātāputtikāni bhayānīti assutavā puthujjano bhāsati. Katamāni tīṇi? Hoti so, bhikkhave, samayo yaṃ mahāaggiḍāho vuṭṭhāti. Mahāaggiḍāhe kho pana, bhikkhave, vuṭṭhite tena gāmāpi ḍayhanti nigamāpi ḍayhanti nagarāpi ḍayhanti. Gāmesupi ḍayhamānesu nigamesupi ḍayhamānesu nagaresupi ḍayhamānesu hoti so samayo yaṃ kadāci karahaci mātāpi puttaṃ paṭilabhati, puttopi mātaraṃ paṭilabhati. Idaṃ, bhikkhave, paṭhamaṃ samātāputtikaṃyeva bhayaṃ amātāputtikaṃ bhayanti assutavā puthujjano bhāsati.

“Puna caparaṃ, bhikkhave, hoti so samayo yaṃ mahāmegho vuṭṭhāti. Mahāmeghe kho pana, bhikkhave, vuṭṭhite mahāudakavāhako sañjāyati. Mahāudakavāhake kho pana, bhikkhave, sañjāte tena gāmāpi vuyhanti nigamāpi vuyhanti nagarāpi vuyhanti. Gāmesupi vuyhamānesu nigamesupi vuyhamānesu nagaresupi vuyhamānesu hoti so samayo yaṃ kadāci karahaci mātāpi puttaṃ paṭilabhati, puttopi mātaraṃ paṭilabhati. Idaṃ, bhikkhave, dutiyaṃ samātāputtikaṃyeva bhayaṃ amātāputtikaṃ bhayanti assutavā puthujjano bhāsati.

“Puna caparaṃ, bhikkhave, hoti so samayo yaṃ bhayaṃ hoti aṭavisaṅkopo, cakkasamāruḷhā jānapadā pariyāyanti. Bhaye kho pana, bhikkhave, sati aṭavisaṅkope cakkasamāruḷhesu jānapadesu pariyāyantesu hoti so samayo yaṃ kadāci karahaci mātāpi puttaṃ paṭilabhati, puttopi mātaraṃ paṭilabhati. Idaṃ, bhikkhave, tatiyaṃ samātāputtikaṃyeva bhayaṃ amātāputtikaṃ bhayanti assutavā puthujjano bhāsati. “Imāni kho, bhikkhave, tīṇi samātāputtikāniyeva bhayāni amātāputtikāni bhayānīti assutavā puthujjano bhāsati”.

“Tīṇimāni, bhikkhave, amātāputtikāni bhayāni. Katamāni tīṇi? Jarābhayaṃ, byādhibhayaṃ, maraṇabhayanti. Na, bhikkhave, mātā puttaṃ jīramānaṃ evaṃ labhati – ‘ahaṃ jīrāmi, mā me putto jīrī’ti; putto vā pana mātaraṃ jīramānaṃ na evaṃ labhati – ‘ahaṃ jīrāmi, mā me mātā jīrī’”ti.

“Na, bhikkhave, mātā puttaṃ byādhiyamānaṃ evaṃ labhati – ‘ahaṃ byādhiyāmi, mā me putto byādhiyī’ti; putto vā pana mātaraṃ byādhiyamānaṃ na evaṃ labhati – ‘ahaṃ byādhiyāmi, mā me mātā byādhiyī’”ti.

“Na, bhikkhave, mātā puttaṃ mīyamānaṃ evaṃ labhati – ‘ahaṃ mīyāmi, mā me putto mīyī’ti; putto vā pana mātaraṃ mīyamānaṃ na evaṃ labhati – ‘ahaṃ mīyāmi, mā me mātā mīyī’ti. Imāni kho, bhikkhave, tīṇi amātāputtikāni bhayānī”ti.

“Atthi, bhikkhave, maggo atthi paṭipadā imesañca tiṇṇaṃ samātāputtikānaṃ bhayānaṃ imesañca tiṇṇaṃ amātāputtikānaṃ bhayānaṃ pahānāya samatikkamāya saṃvattati. Katamo ca, bhikkhave, maggo katamā ca paṭipadā imesañca tiṇṇaṃ samātāputtikānaṃ bhayānaṃ imesañca tiṇṇaṃ amātāputtikānaṃ bhayānaṃ pahānāya samatikkamāya saṃvattati? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi, sammāsaṅkapo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. Ayaṃ kho, bhikkhave, maggo ayaṃ paṭipadā imesañca tiṇṇaṃ samātāputtikānaṃ bhayānaṃ imesañca tiṇṇaṃ amātāputtikānaṃ bhayānaṃ pahānāya samatikkamāya saṃvattatī”ti. Dutiyaṃ.

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六十三 怖畏

一 诸位比丘！未听闻过正法的凡夫称这三种为“母子不相逢的怖畏”。是哪三种呢？

诸位比丘！有时会发生大火灾。诸位比丘！当大火灾发生时，村庄被烧毁，乡镇被烧毁，城市也被烧毁。无论村庄被烧毁时，乡镇被烧毁时，还是城市被烧毁时，在那种地方都会有母亲找不到儿子，儿子也找不到母亲的情况。诸位比丘！这是未听闻过正法的凡夫所称的第一种“母子不相逢的怖畏”。

二 再者，诸位比丘！有时会下起大暴雨。诸位比丘！大暴雨倾注时会引发大洪水。大洪水泛滥时，村庄被冲走，乡镇被冲走，城市也被冲走。无论村庄被冲走时，乡镇被冲走时，还是城市被冲走时，在那种地方就会有母亲找不到儿子，儿子也找不到母亲的情况。诸位比丘！这是未听闻过正法的凡夫所称的第二种“母子不相逢的怖畏”。

三 再者，诸位比丘！有时会有旷野中的强盗作乱，地方民众都恐惧地乘车逃亡。诸位比丘！当旷野中的强盗引发的怖畏发生时，地方民众乘车逃亡，那时候就会有母亲找不到儿子，儿子也找不到母亲的情况。诸位比丘！这是未听闻过正法的凡夫所称的第三种“母子不相逢的怖畏”。诸位比丘！未听闻过正法的凡夫称这三种为“母子不相逢的怖畏”。

四 然而，诸位比丘！未听闻过正法的凡夫将这三种实际上“母子可能相逢的怖畏”，称为“母子不相逢的怖畏”。是哪三种呢？

诸位比丘！有时会发生大火灾。诸位比丘！大火灾发生时，村庄被烧毁，乡镇被烧毁，城市也被烧毁。当村庄被烧毁，乡镇被烧毁，城市被烧毁时，有时候母亲能遇到儿子，儿子也能遇到母亲。诸位比丘！

这是第一种“母子可能相逢的怖畏”，而未听闻过正法的凡夫却称之为“母子不相逢的怖畏”。

再者，诸位比丘！有时会下起大暴雨……乃至［二］……当城市被冲走时，有时候母亲能遇到儿子，儿子也能遇到母亲。

诸位比丘！这是第二种“母子可能相逢的怖畏”，而未听闻过正法的凡夫却称之为“母子不相逢的怖畏”。

再者，诸位比丘！有时旷野中的强盗作乱，地方民众都恐惧地乘车逃亡时。诸位比丘！当旷野中的强盗引发的怖畏发生时，地方民众乘车逃亡，那时候，有时候母亲能遇到儿子，儿子也能遇到母亲。诸位比丘！这是第三种“母子可能相逢的怖畏”，而未听闻过正法的凡夫却称之为“母子不相逢的怖畏”。

诸位比丘！这三种是“母子可能相逢的怖畏”，而未听闻过正法的凡夫却称之为“母子不相逢的怖畏”。

五 诸位比丘！这三种，才是真正的“母子不相逢的怖畏”。是哪三种呢？

是衰老的怖畏、疾病的怖畏、死亡的怖畏。

诸位比丘！母亲看到儿子衰老时，希望说：“让我来衰老，我的儿子不要衰老吧”，这是不可能实现的；或者儿子看到母亲衰老时，希望说：“让我来衰老，我的母亲不要衰老吧”，这也是不可能实现的。

诸位比丘！母亲看到儿子生病时，希望说：“让我来生病，我的儿子不要生病吧”，这是不可能实现的；或者儿子看到母亲生病时，希望说：“让我来生病，我的母亲不要生病吧”，这也是不可能实现的。

诸位比丘！母亲看到儿子死亡时，希望说：“让我死吧，我的儿子不要死”，这是不可能实现的；或者儿子看到母亲死亡时，希望说：“让我死吧，我的母亲不要死”，这也是不可能实现的。诸位比丘！这三种，才是真正的“母子不相逢的怖畏”。

六 诸位比丘！有道路，有修行方法，能够断除、能够超越这三种“母子可能相逢的怖畏”与这三种真正的“母子不相逢的怖畏”。诸位比丘！什么是道路？什么是修行方法？能够断除、能够超越这三种“母子可能相逢的怖畏”与这三种真正的“母子不相逢的怖畏”呢？

这就是神圣的八正道，也就是：正见、正思维、正语、正业、正命、正精进、正念、正定。诸位比丘！这就是道路，这就是修行方法，能够断除、能够超越这三种“母子可能相逢的怖畏”与这三种真正的“母子不相逢的怖畏”。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 3.52-103)/2.2 Mahāvagga 大品 (AN 3.62-71)”

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【经名】 2.2.3 Venāgapurasutta 艾那迦布拉婆罗门 (AN 3.64)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Venāgapurasuttaṃ

64. Ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena venāgapuraṃ nāma kosalānaṃ brāhmaṇagāmo tadavasari. Assosuṃ kho venāgapurikā brāhmaṇagahapatikā – “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito venāgapuraṃ anuppatto. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti [bhagavā (sī. syā kaṃ. pī.) idaṃ suttavaṇṇanāya aṭṭhakathāya saṃsandetabbaṃ pārā. 1; dī. ni. 1.255 passitabbaṃ]. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī”ti.

Atha kho venāgapurikā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu, appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu, appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu, appekacce nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu, appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho venāgapuriko vacchagotto brāhmaṇo bhagavantaṃ etadavoca –

“Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! Yāvañcidaṃ bhoto gotamassa vippasannāni indriyāni, parisuddho chavivaṇṇo pariyodāto. Seyyathāpi, bho gotama, sāradaṃ badarapaṇḍuṃ [maṇḍaṃ (ka.)] parisuddhaṃ hoti pariyodātaṃ; evamevaṃ bhoto gotamassa vippasannāni indriyāni parisuddho chavivaṇṇo pariyodāto. Seyyathāpi, bho gotama, tālapakkaṃ sampati bandhanā pamuttaṃ [muttaṃ (sī. pī. ka.)] parisuddhaṃ hoti pariyodātaṃ; evamevaṃ bhoto gotamassa vippasannāni indriyāni parisuddho chavivaṇṇo pariyodāto. Seyyathāpi, bho gotama, nekkhaṃ [nikkhaṃ-itipi (ma. ni. 3.168)] jambonadaṃ dakkhakammāraputtasuparikammakataṃ ukkāmukhe sukusalasampahaṭṭhaṃ paṇḍukambale nikkhittaṃ bhāsate ca tapate ca virocati ca; evamevaṃ bhoto gotamassa vippasannāni indriyāni parisuddho chavivaṇṇo pariyodāto. Yāni tāni, bho gotama, uccāsayanamahāsayanāni, seyyathidaṃ – āsandi pallaṅko gonako cittako paṭikā paṭalikā tūlikā vikatikā uddalomī ekantalomī kaṭṭissaṃ koseyyaṃ kuttakaṃ hatthattharaṃ assattharaṃ rathattharaṃ ajinappaveṇī kadalimigapavarapaccattharaṇaṃ [kādalimigapavarapaccattharaṇaṃ (sī.)] sauttaracchadaṃ ubhatolohitakūpadhānaṃ, evarūpānaṃ nūna bhavaṃ gotamo uccāsayanamahāsayanānaṃ nikāmalābhī akicchalābhī akasiralābhī”ti.

“Yāni kho pana tāni, brāhmaṇa, uccāsayanamahāsayanāni, seyyathidaṃ – āsandi pallaṅko gonako cittako paṭikā paṭalikā tūlikā vikatikā uddalomī ekantalomī kaṭṭissaṃ koseyyaṃ kuttakaṃ hatthattharaṃ assattharaṃ rathattharaṃ ajinappaveṇī kadalimigapavarapaccattharaṇaṃ sauttaracchadaṃ ubhatolohitakūpadhānaṃ. Dullabhāni tāni pabbajitānaṃ laddhā ca pana [laddhāni ca (sī. syā. kaṃ.), laddhā ca (pī.)] na kappanti.

“Tīṇi kho, imāni, brāhmaṇa, uccāsayanamahāsayanāni, yesāhaṃ etarahi nikāmalābhī akicchalābhī akasiralābhī. Katamāni tīṇi? Dibbaṃ uccāsayanamahāsayanaṃ, brahmaṃ uccāsayanamahāsayanaṃ, ariyaṃ uccāsayanamahāsayanaṃ. Imāni kho, brāhmaṇa, tīṇi uccāsayanamahāsayanāni, yesāhaṃ etarahi nikāmalābhī akicchalābhī akasiralābhī”ti.

“Katamaṃ pana taṃ, bho gotama, dibbaṃ uccāsayanamahāsayanaṃ, yassa bhavaṃ gotamo etarahi nikāmalābhī akicchalābhī akasiralābhī”ti? “Idhāhaṃ, brāhmaṇa, yaṃ gāmaṃ vā nigamaṃ vā upanissāya viharāmi, so pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisāmi. So pacchābhattaṃ piṇḍapātapaṭikkanto vanantaññeva pavisāmi [pacārayāmi (sī. syā. kaṃ.)]. So yadeva tattha honti tiṇāni vā paṇṇāni vā tāni ekajjhaṃ saṅgharitvā nisīdāmi pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi; vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharāmi; pītiyā ca virāgā upekkhako ca viharāmi sato ca sampajāno sukhañca kāyena paṭisaṃvedemi, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharāmi; sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharāmi. So ce ahaṃ, brāhmaṇa, evaṃbhūto caṅkamāmi, dibbo me eso tasmiṃ samaye caṅkamo hoti. So ce ahaṃ, brāhmaṇa, evaṃbhūto tiṭṭhāmi, dibbaṃ me etaṃ tasmiṃ samaye ṭhānaṃ hoti. So ce ahaṃ, brāhmaṇa, evaṃbhūto nisīdāmi, dibbaṃ me etaṃ tasmiṃ samaye āsanaṃ hoti. So ce ahaṃ, brāhmaṇa, evaṃbhūto seyyaṃ kappemi, dibbaṃ me etaṃ tasmiṃ samaye uccāsayanamahāsayanaṃ hoti. Idaṃ kho, brāhmaṇa, dibbaṃ uccāsayanamahāsayanaṃ, yassāhaṃ etarahi nikāmalābhī akicchalābhī akasiralābhī”ti.

“Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! Ko cañño evarūpassa dibbassa uccāsayanamahāsayanassa nikāmalābhī bhavissati akicchalābhī akasiralābhī, aññatra bhotā gotamena!

“Katamaṃ pana taṃ, bho gotama, brahmaṃ uccāsayanamahāsayanaṃ, yassa bhavaṃ gotamo etarahi nikāmalābhī akicchalābhī akasiralābhī”ti? “Idhāhaṃ, brāhmaṇa, yaṃ gāmaṃ vā nigamaṃ vā upanissāya viharāmi, so pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisāmi. So pacchābhattaṃ piṇḍapātapaṭikkanto vanantaññeva pavisāmi. So yadeva tattha honti tiṇāni vā paṇṇāni vā tāni ekajjhaṃ saṅgharitvā nisīdāmi pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharāmi, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena [abyāpajjhena (sabbattha)] pharitvā viharāmi. Karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharāmi, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ [catutthiṃ (sī.)], iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharāmi. So ce ahaṃ, brāhmaṇa, evaṃbhūto caṅkamāmi, brahmā me eso tasmiṃ samaye caṅkamo hoti. So ce ahaṃ, brāhmaṇa, evaṃbhūto tiṭṭhāmi…pe… nisīdāmi…pe… seyyaṃ kappemi, brahmaṃ me etaṃ tasmiṃ samaye uccāsayanamahāsayanaṃ hoti. Idaṃ kho, brāhmaṇa, brahmaṃ uccāsayanamahāsayanaṃ, yassāhaṃ etarahi nikāmalābhī akicchalābhī akasiralābhī”ti.

“Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! Ko cañño evarūpassa brahmassa uccāsayanamahāsayanassa nikāmalābhī bhavissati akicchalābhī akasiralābhī, aññatra bhotā gotamena!

“Katamaṃ pana taṃ, bho gotama, ariyaṃ uccāsayanamahāsayanaṃ, yassa bhavaṃ gotamo etarahi nikāmalābhī akicchalābhī akasiralābhī”ti? “Idhāhaṃ, brāhmaṇa, yaṃ gāmaṃ vā nigamaṃ vā upanissāya viharāmi, so pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisāmi. So pacchābhattaṃ piṇḍapātapaṭikkanto vanantaññeva pavisāmi. So yadeva tattha honti tiṇāni vā paṇṇāni vā tāni ekajjhaṃ saṅgharitvā nisīdāmi pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So evaṃ jānāmi – ‘rāgo me pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo; doso me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo; moho me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo’. So ce ahaṃ, brāhmaṇa, evaṃbhūto caṅkamāmi, ariyo me eso tasmiṃ samaye caṅkamo hoti. So ce ahaṃ, brāhmaṇa, evaṃbhūto tiṭṭhāmi…pe… nisīdāmi…pe… seyyaṃ kappemi, ariyaṃ me etaṃ tasmiṃ samaye uccāsayanamahāsayanaṃ hoti. Idaṃ kho, brāhmaṇa, ariyaṃ uccāsayanamahāsayanaṃ, yassāhaṃ etarahi nikāmalābhī akicchalābhī akasiralābhī”ti.

“Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! Ko cañño evarūpassa ariyassa uccāsayanamahāsayanassa nikāmalāmī bhavissati akicchalābhī akasiralābhī, aññatra bhotā gotamena!

“Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ kho bhotā gotamena anekapariyāyena dhammo pakāsito. Ete mayaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupete saraṇaṃ gate”ti. Tatiyaṃ.

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六十四 艾那迦布拉的婆罗门

一 有一次，世尊与庞大的比丘僧团一起在拘萨罗国游化，抵达了一个名叫艾那迦布拉的拘萨罗婆罗门村庄。住在艾那迦布拉的婆罗门和家主们听说：“尊贵的乔达摩，那位从释迦族出家、身为释迦子弟的沙门，已经到达艾那迦布拉了。关于这位尊贵的乔达摩，有这样美好的声誉远扬，说：‘这位世尊是阿罗汉、正等正觉、明行具足、善逝、世间解、无上士调御丈夫、天人师、佛陀、世尊。’他对于这个包含天神、魔罗、梵天，以及沙门、婆罗门、国王、庶民的世界，都能亲自彻底了知、作证后加以教导宣说。他所宣示的法，初善、中善、后善，义理圆满，言辞善巧，展示了完全圆满、极其清净、纯一无杂的梵行。能够见到像这样的阿罗汉，真是太好了！”

二 那时，住在艾那迦布拉的婆罗门和家主们来到世尊所在之处。到了之后，一部分人向世尊行礼问候，然后坐在一旁。

另一部分人则与世尊互相问候，交谈了一些愉快且值得铭记的话语后，坐在一旁。还有一部分人向世尊合掌致意后，坐在一旁。又有一部分人报上自己的姓名和家族后，坐在一旁。另有一部分人则默默地坐在一旁。其中一位名叫瓦查苟塔、住在艾那迦布拉的婆罗门，坐在一旁后对世尊说：

三 “真是稀有啊，尊贵的乔达摩！真是未曾有啊，尊贵的乔达摩！尊贵的乔达摩您的诸根是如此的宁静悦豫，肤色是如此的纯净、如此的光洁！尊贵的乔达摩！譬如秋天浅黄色的枣子，极其纯净、极其光洁。正是这样，尊贵的乔达摩您的诸根极其悦豫，肤色极其纯净、极其光洁。尊贵的乔达摩！譬如熟透了的多罗树果实，刚从茎上取下时，极其纯净、极其光洁。正是这样，尊贵的乔达摩您的诸根极其悦豫，肤色极其纯净、极其光洁。尊贵的乔达摩！譬如阎浮河的金饰，由技艺精湛的金匠子弟充分精选，放在坩埚中熔炼，被技术纯熟的炼金师精炼而成，放置在红色的毯子上，闪耀光芒、散发热力、光彩照人。正是这样，尊贵的乔达摩您的诸根极其悦豫，肤色极其纯净、极其光洁。尊贵的乔达摩！凡是那些所谓的高级床座和大型床座，例如：高脚椅、沙发床、长毛山羊绒毡、彩色图案的毛毯、白色羊毛褥垫、绣花的毛毯、填充棉絮的铺垫物、饰有动物图案的羊毛毯、两端有缘饰的羊毛毯、只有一端有缘饰的羊毛毯、镶嵌珠宝的丝绸褥垫、用镶嵌珠宝的丝线织成的褥垫、羊毛毡毯、象鞍垫、马鞍垫、车垫、羚羊皮垫、上等羚羊皮铺盖、带有顶篷、两边有红色靠枕的床座，像这样的高级床座和大型床座，尊贵的乔达摩您一定是想要就能得到，轻易就能得到，可以得到很多吧？”

四 “婆罗门！凡是那些所谓的高级床座和大型床座，例如：高脚椅……乃至……两边有红色靠枕，这些对于出家人来说是难以得到的，即使得到了也不适合使用。

婆罗门！有这三种高级床座、大型床座，是我现在想要就能得到，轻易就能得到，可以得到很多的。是哪三种呢？

天界的高级床座、大型床座，梵天界的高级床座、大型床座，圣者的高级床座、大型床座。婆罗门！这三种高级床座、大型床座，是我现在想要就能得到，轻易就能得到，可以得到很多的。”

五 “尊贵的乔达摩！那么，什么是您现在想要就能得到，轻易就能得到，可以得到很多的天界高级床座、大型床座呢？”

“婆罗门！现在我无论依靠哪个村庄或乡镇居住，我都会在上午时分，穿好下衣，披上袈裟，拿着钵，为了乞食而进入那个村庄或乡镇。我在午后乞食回来后，就前往树林深处。我将那里的草或树叶聚集在一处坐下，盘腿而坐，挺直身体，将心念专注于面前。我远离了欲乐，远离了不善法，带着寻、带着伺，进入并安住于由远离产生的、充满喜乐的初禅。寻、伺平息后，内心宁静，心达到专一，没有寻、没有伺，进入并安住于由定力产生的、充满喜乐的二禅。远离了喜的贪染，我安住于舍，保持正念、正知，身体感受到乐，正如圣者们所说的‘安住于舍、具念、乐住’，进入并安住于三禅。断除了乐，断除了苦，之前的喜悦和忧愁也已消失，进入并安住于不苦不乐、舍念极其清净的四禅。

婆罗门！如果我以这样的状态经行，那时我的经行，就是天界的经行。婆罗门！如果我以这样的状态站立，那时我的站立，就是天界的站立。婆罗门！如果我以这样的状态坐着，那时我的坐，就是天界的坐。婆罗门！如果我以这样的状态躺卧，那时我的躺卧，就是天界的高级床座、大型床座。婆罗门！这就是所谓的天界高级床座、大型床座。婆罗门！这就是所谓的天界高级床座、大型床座。我现在就是想要就能得到，轻易就能得到，可以得到很多。”

“尊贵的乔达摩！真是稀有！尊贵的乔达摩！真是未曾有！除了尊贵的乔达摩您之外，还有谁能够像这样想要就能得到天界的高级床座、大型床座，轻易就能得到，可以得到很多呢？

六 尊贵的乔达摩！那么，什么是您现在想要就能得到，轻易就能得到，可以得到很多的梵天界高级床座、大型床座呢？

“婆罗门！现在我无论依靠哪个村庄或乡镇居住，我都会在上午时分，穿好下衣，披上袈裟，拿着钵，为了乞食而进入那个村庄或乡镇。我在午后乞食回来后，就前往树林深处，我将那里的草或树叶聚集在一处坐下，盘腿而坐，挺直身体，将心念专注于面前。我让充满慈爱的心遍满一个方向而安住，同样地遍满第二、第三、第四个方向，就这样向上、向下、横向遍满一切地方，对整个世界，以充满慈爱的、广大的、无量的、无怨恨、无恼害的心，遍满而安住。以充满悲悯的心……（省略）……以充满喜悦的心……（省略）……以充满舍离的心遍满一个方向而安住，同样地遍满第二、第三、第四个方向。就这样向上、向下、横向遍满一切地方，对整个世界，以充满舍离的、广大的、无量的、无怨恨、无恼害的心，遍满而安住。

婆罗门！如果我以这样的状态经行，那时我的经行就是梵天界的经行。

婆罗门！如果我以这样的状态站立……乃至……坐着……乃至……躺卧，那时我的躺卧，就是梵天界的高级床座、大型床座。婆罗门！这就是所谓的梵天界高级床座、大型床座。我现在就是想要就能得到，轻易就能得到，可以得到很多。”

“尊贵的乔达摩！真是稀有！尊贵的乔达摩！真是未曾有！除了乔达摩您之外，还有谁能够像这样想要就能得到梵天界的高级床座、大型床座，轻易就能得到，可以得到很多呢？

七 尊贵的乔达摩！什么是您现在想要就能得到，轻易就能得到，可以得到很多的圣者高级床座、大型床座呢？”

“婆罗门！现在我无论依靠哪个村庄或乡镇居住，我都会在上午时分，穿好下衣，披上袈裟，拿着钵，为了乞食而进入那个村庄或乡镇。我在午后乞食回来后，就前往树林深处。我将那里的草或树叶聚集在一处坐下，盘腿而坐，挺直身体，将心念专注于面前。我这样了知：我的贪欲已经断除，已被根除，就像被砍头的多罗树一样，不能再生，未来也不可能再生起。我的瞋恚已经断除，已被根除，就像被砍头的多罗树一样，不能再生，未来也不可能再生起。我的愚痴已经断除，已被根除，就像被砍头的多罗树一样，不能再生，未来也不可能再生起。

婆罗门！如果我以这样的状态经行，那时我的经行，就是圣者的经行。婆罗门！如果我以这样的状态站立……乃至……如果坐着……乃至……如果躺卧，那时我的躺卧，就是圣者的高级床座、大型床座。婆罗门！这就是所谓的圣者高级床座、大型床座。我现在就是想要就能得到，轻易就能得到，可以得到很多。”

“尊贵的乔达摩！真是稀有！乔达摩！真是未曾有！除了尊贵的乔达摩您之外，还有谁能够像这样想要就能得到圣者的高级床座、大型床座，轻易就能得到，可以得到很多呢？尊贵的乔达摩！太好了！尊贵的乔达摩！太好了！尊贵的乔达摩！就像把倒下的扶起来，把遮盖的揭开来，像给迷路的人指明道路，像在黑暗中带来油灯，让有眼睛的人能看见各种形色；正是这样，世尊乔达摩用种种方式开示了法。我们现在皈依尊贵的乔达摩，皈依法，皈依比丘僧团。愿尊贵的乔达摩接受我们，从今天起，终生皈依，成为优婆塞。”

☸.....................................................................

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 3.52-103)/2.2 Mahāvagga 大品 (AN 3.62-71)”

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【经名】 2.2.4 Sarabhasutta 舍罗步遍历者 (AN 3.65)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Sarabhasuttaṃ

65. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Tena kho pana samayena sarabho nāma paribbājako acirapakkanto hoti imasmā dhammavinayā. So rājagahe parisati [parisatiṃ (sī. pī.)] evaṃ vācaṃ bhāsati – “aññāto mayā samaṇānaṃ sakyaputtikānaṃ dhammo. Aññāya ca panāhaṃ samaṇānaṃ sakyaputtikānaṃ dhammaṃ evāhaṃ tasmā dhammavinayā apakkanto”ti. Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pavisiṃsu. Assosuṃ kho te bhikkhū sarabhassa paribbājakassa rājagahe parisati evaṃ vācaṃ bhāsamānassa – “aññāto mayā samaṇānaṃ sakyaputtikānaṃ dhammo. Aññāya ca panāhaṃ samaṇānaṃ sakyaputtikānaṃ dhammaṃ evāhaṃ tasmā dhammavinayā apakkanto”ti.

Atha kho te bhikkhū rājagahe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – “sarabho nāma, bhante, paribbājako acirapakkanto imasmā dhammavinayā. So rājagahe parisati evaṃ vācaṃ bhāsati – ‘aññāto mayā samaṇānaṃ sakyaputtikānaṃ dhammo. Aññāya ca panāhaṃ samaṇānaṃ sakyaputtikānaṃ dhammaṃ evāhaṃ tasmā dhammavinayā apakkanto’ti. Sādhu bhante, bhagavā yena sippinikātīraṃ [sappinikātīraṃ (sī. pī.), sappiniyā tīraṃ (syā. kaṃ.)] paribbājakārāmo yena sarabho paribbājako tenupasaṅkamatu anukampaṃ upādāyā”ti. Adhivāsesi bhagavā tuṇhībhāvena.

Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena sippinikātīraṃ paribbājakārāmo yena sarabho paribbājako tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā sarabhaṃ paribbājakaṃ etadavoca – “saccaṃ kira tvaṃ, sarabha, evaṃ vadesi – ‘aññāto mayā samaṇānaṃ sakyaputtikānaṃ dhammo. Aññāya ca panāhaṃ samaṇānaṃ sakyaputtikānaṃ dhammaṃ evāhaṃ tasmā dhammavinayā apakkanto’”ti? Evaṃ vutte sarabho paribbājako tuṇhī ahosi.

Dutiyampi kho, bhagavā sarabhaṃ paribbājakaṃ etadavoca – “vadehi, sarabha, kinti te aññāto samaṇānaṃ sakyaputtikānaṃ dhammo? Sace te aparipūraṃ bhavissati, ahaṃ paripūressāmi. Sace pana te paripūraṃ bhavissati, ahaṃ anumodissāmī”ti. Dutiyampi kho sarabho paribbājako tuṇhī ahosi.

Tatiyampi kho bhagavā sarabhaṃ paribbājakaṃ etadavoca – (“yo [mayā (syā. kaṃ. pī.)] kho sarabha paññāyati samaṇānaṃ sakyaputtikānaṃ dhammo) [( ) sī. potthake natthi] “vadehi, sarabha, kinti te aññāto samaṇānaṃ sakyaputtikānaṃ dhammo? Sace te aparipūraṃ bhavissati, ahaṃ paripūressāmi. Sace pana te paripūraṃ bhavissati, ahaṃ anumodissāmī”ti. Tatiyampi kho sarabho paribbājako tuṇhī ahosi.

Atha kho te paribbājakā sarabhaṃ paribbājakaṃ etadavocuṃ – “yadeva kho tvaṃ, āvuso sarabha, samaṇaṃ gotamaṃ yāceyyāsi tadeva te samaṇo gotamo pavāreti. Vadehāvuso sarabha, kinti te aññāto samaṇānaṃ sakyaputtikānaṃ dhammo? Sace te aparipūraṃ bhavissati, samaṇo gotamo paripūressati. Sace pana te paripūraṃ bhavissati, samaṇo gotamo anumodissatī”ti. Evaṃ vutte sarabho paribbājako tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.

Atha kho bhagavā sarabhaṃ paribbājakaṃ tuṇhībhūtaṃ maṅkubhūtaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā te paribbājake etadavoca –

“Yo kho maṃ, paribbājakā [paribbājako (pī. ka.)], evaṃ vadeyya – ‘sammāsambuddhassa te paṭijānato ime dhammā anabhisambuddhā’ti, tamahaṃ tattha sādhukaṃ samanuyuñjeyyaṃ samanugāheyyaṃ samanubhāseyyaṃ. So vata mayā sādhukaṃ samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno aṭṭhānametaṃ anavakāso yaṃ so tiṇṇaṃ ṭhānānaṃ nāññataraṃ [aññataraṃ (ka.)] ṭhānaṃ nigaccheyya, aññena vā aññaṃ paṭicarissati, bahiddhā kathaṃ apanāmessati, kopañca dosañca appaccayañca pātukarissati, tuṇhībhūto maṅkubhūto [tuṇhībhūto vā maṅkubhūto (sī. syā. kaṃ.), tuṇhībhūto vā maṅkubhūto vā (pī.)] pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdissati, seyyathāpi sarabho paribbājako.

“Yo kho maṃ, paribbājakā, evaṃ vadeyya – ‘khīṇāsavassa te paṭijānato ime āsavā aparikkhīṇā’ti, tamahaṃ tattha sādhukaṃ samanuyuñjeyyaṃ samanugāheyyaṃ samanubhāseyyaṃ. So vata mayā sādhukaṃ samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno aṭṭhānametaṃ anavakāso yaṃ so tiṇṇaṃ ṭhānānaṃ nāññataraṃ ṭhānaṃ nigaccheyya, aññena vā aññaṃ paṭicarissati, bahiddhā kathaṃ apanāmessati, kopañca dosañca appaccayañca pātukarissati, tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdissati, seyyathāpi sarabho paribbājako.

“Yo kho maṃ, paribbājakā, evaṃ vadeyya – ‘yassa kho pana te atthāya dhammo desito, so na niyyāti takkarassa sammā dukkhakkhayāyā’ti, tamahaṃ tattha sādhukaṃ samanuyuñjeyyaṃ samanugāheyyaṃ samanubhāseyyaṃ. So vata mayā sādhukaṃ samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno aṭṭhānametaṃ anavakāso yaṃ so tiṇṇaṃ ṭhānānaṃ nāññataraṃ ṭhānaṃ nigaccheyya, aññena vā aññaṃ paṭicarissati, bahiddhā kathaṃ apanāmessati, kopañca dosañca appaccayañca pātukarissati, tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdissati, seyyathāpi sarabho paribbājako”ti. Atha kho bhagavā sippinikātīre paribbājakārāme tikkhattuṃ sīhanādaṃ naditvā vehāsaṃ pakkāmi.

Atha kho te paribbājakā acirapakkantassa bhagavato sarabhaṃ paribbājakaṃ samantato vācāyasannitodakena [vācāsattitodakena (sī.)] sañjambharimakaṃsu [sañcumbharimakaṃsu (pī., dī. ni. 1.421) saṃ. ni. 2.243 uparipāṭho viya] – “seyyathāpi, āvuso sarabha, brahāraññe jarasiṅgālo ‘sīhanādaṃ nadissāmī’ti siṅgālakaṃyeva [segālakaṃyeva (sī. syā. kaṃ. pī.)] nadati, bheraṇḍakaṃyeva nadati [bhedaṇḍakaṃ (ka.)]; evamevaṃ kho tvaṃ, āvuso sarabha, aññatreva samaṇena gotamena ‘sīhanādaṃ nadissāmī’ti siṅgālakaṃyeva nadasi bheraṇḍakaṃyeva nadasi. Seyyathāpi, āvuso sarabha, ambukasañcarī [ambakamaddarī (sī.)] ‘purisakaravitaṃ [phussakaravitaṃ (sī.), pussakaravitaṃ (syā. kaṃ. pī.)] ravissāmī’ti ambukasañcariravitaṃyeva ravati; evamevaṃ kho tvaṃ, āvuso sarabha, aññatreva samaṇena gotamena ‘purisakaravitaṃ ravissāmī’ti, ambukasañcariravitaṃyeva ravasi. Seyyathāpi, āvuso sarabha, usabho suññāya gosālāya gambhīraṃ naditabbaṃ maññati; evamevaṃ kho tvaṃ, āvuso sarabha, aññatreva samaṇena gotamena gambhīraṃ naditabbaṃ maññasī”ti. Atha kho te paribbājakā sarabhaṃ paribbājakaṃ samantato vācāyasannitodakena sañjambharimakaṃsūti. Catutthaṃ.

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舍罗步遍历者

一 有一次，世尊住在王舍城的鹫峰山。

那时，有一位名叫舍罗步的遍历者，刚离开这个法与律不久，就在王舍城的人群中这样宣称：“我已经了知了释迦子弟沙门们的法。而且，正因为我了知了释迦子弟沙门们的法，所以我才离开了那个法与律。”

二 那时，有许多比丘在上午时分，穿好下衣，披上袈裟，拿着钵，为了乞食而进入王舍城。

那些比丘听到了舍罗步遍历者在王舍城的人群中这样说：“我已经了知了释迦子弟沙门们的法。而且，正因为我了知了释迦子弟沙门们的法，所以我才离开了那个法与律。”

于是，那些比丘在王舍城乞食完毕，午后回来，便前往世尊所在之处。到了之后，向世尊行礼问候，然后坐在一旁。坐在一旁的比丘们对世尊说：

“大德！有一位名叫舍罗步的遍历者，刚离开这个法与律不久。他在王舍城的人群中这样宣称：‘我已经了知了释迦子弟沙门们的法。而且，正因为我了知了释迦子弟沙门们的法，所以我才离开了那个法与律。’ 大德，世尊如果能出于慈悲，前往萨皮尼河岸边、舍罗步遍历者所在的遍历者园，那就太好了。”世尊默然表示同意。

三 于是，世尊在傍晚时分，从静修处起来，前往萨皮尼河岸边、舍罗步遍历者所在的遍历者园。到了之后，在准备好的座位上坐下。坐下后，世尊对舍罗步遍历者说：

“舍罗步！你真的这样说过吗？‘我已经了知了释迦子弟沙门们的法。而且，正因为我了知了释迦子弟沙门们的法，所以我才离开了那个法与律。’” 听到这话，舍罗步遍历者沉默不语。

世尊第二次对舍罗步遍历者说：“说吧！舍罗步！你所了知的释迦子弟沙门们的法是什么？如果你理解得不完整，我会为你补充圆满。如果你理解得已经圆满，我会为你随喜赞叹。”舍罗步遍历者第二次仍然沉默不语。

世尊第三次对舍罗步遍历者说：“说吧！舍罗步！你所了知的释迦子弟沙门们的法是什么？如果你理解得不完整，我会为你补充圆满。如果你理解得已经圆满，我会为你随喜赞叹。”舍罗步遍历者第三次还是沉默不语。

四 这时，其他的遍历者们对舍罗步遍历者说：“朋友舍罗步！你向沙门乔达摩所请求的事情，沙门乔达摩正在劝导你呢。朋友舍罗步！说吧！你所了知的释迦子弟沙门们的法是什么？如果你理解得不完整，沙门乔达摩会为你补充圆满。如果你理解得已经圆满，沙门乔达摩会为你随喜赞叹。”

听到这话，舍罗步遍历者仍然沉默不语、局促不安、垂头丧气、面朝下方、陷入沉思、无法回答地坐着。

五 这时，世尊看到舍罗步遍历者沉默不语、局促不安、垂头丧气、面朝下方、陷入沉思、无法回答的样子，便对那些遍历者们说：

“各位遍历者！如果有人对我说：‘你虽然自称是正等正觉者，但你对这些法尚未觉悟。’那么我将会对他进行充分的审问、检视和辩论。当我对他进行充分的审问、检视和辩论时，他必定会陷入以下三种情况之一，绝无例外，这是不可能的：要么他答非所问，将话题引到别处去；要么他显露出愤怒、嗔恨和不悦；要么他就像舍罗步遍历者现在这样，沉默不语、局促不安、垂头丧气、面朝下方、陷入沉思、无法回答地坐着。

各位遍历者！如果有人对我说：‘你虽然自称是漏尽者（烦恼已尽），但你的这些烦恼尚未断尽。’那么我将会对他进行充分的审问、检视和辩论。当我对他进行充分的审问、检视和辩论时，他必定会陷入以下三种情况之一，绝无例外，这是不可能的：要么他答非所问，将话题引到别处去；要么他显露出愤怒、嗔恨和不悦；要么他就像舍罗步遍历者现在这样，沉默不语、局促不安、垂头丧气、面朝下方、陷入沉思、无法回答地坐着。

各位遍历者！如果有人对我说：‘你为众生利益而说法，但这法对于修行者彻底灭尽痛苦并没有帮助。’那么我将会对他进行充分的审问、检视和辩论。当我对他进行充分的审问、检视和辩论时，他必定会陷入以下三种情况之一，绝无例外，这是不可能的：要么他答非所问，将话题引到别处去；要么他显露出愤怒、嗔恨和不悦；要么他就像舍罗步遍历者现在这样，沉默不语、局促不安、垂头丧气、面朝下方、陷入沉思、无法回答地坐着。”

说完这些，世尊在萨皮尼河岸的遍历者园中，作了三次狮子吼，然后升入空中离去。

六 这时，世尊离开后不久，那些遍历者们就围住舍罗步遍历者，用尖锐的言语像泼水一样集中攻击他：“朋友舍罗步！譬如在广阔的森林里，一只卑劣的豺狼说‘我要作狮子吼！’结果却只发出豺狼的叫声，只发出普通野兽的叫声。朋友舍罗步！你正是这样，只敢在沙门乔达摩不在的时候，想着‘我要作狮子吼！’结果却只发出豺狼的叫声，发出普通野兽的叫声。朋友舍罗步！譬如一只母鸡，想要发出公鸡的啼鸣声，结果却只发出母鸡的咯咯声。朋友舍罗步！你正是这样，只敢在沙门乔达摩不在的时候，想着‘我要发出雄壮的啼鸣声！’结果却只发出母鸡的咯咯声。朋友舍罗步！譬如一头公牛，在一个空牛栏里，自以为能发出深沉的吼叫声。朋友舍罗步！你正是这样，只敢在沙门乔达摩不在的时候，自以为能发出深沉的吼叫声。”

于是，那些遍历者们围住舍罗步遍历者，用尖锐的言语像泼水一样集中攻击他。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.7.7 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 3.52-103)/2.2 Mahāvagga 大品 (AN 3.62-71)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.5 Kesamuttisutta 卡拉玛经 (AN 3.66)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

《卡拉玛经》详细目录 (Inventory)

第一品 ✫ 说法缘起 Occasion

第一章 ✩ 卡拉玛经背景 Back ground to the Kalama sutta

第一节 ❦ 前言 Preface

第二节 ❦ 颂佛十德 Ten titles of a Buddha

第三节 ❦ 转圣法律 Turn the 4-Noble Truths' Wheel

第二章 ✩ 卡拉玛人见佛 The Kalamas of Kesaputta go to see the Buddha

第三章 ✩ 分辨善恶真伪？ The Kalamas of Kesaputta ask for guidance from the Buddha

第二品 ✫ 佛智解惑 The response from the Buddha

第一章 ✩ 十种恶法之判断 The criterion for rejection

第一节 ❦ 如实态度 ─➢ 勿信谣言 Don't believe rumors

第二节 ❦ 实证态度 ─➢ 不断发现 Rumors stop at the wise

第二章 ✩ 十种恶法之问答 Greed, hate, and delusion

第一节 ❦ 贪心 Greed

第二节 ❦ 贪行 Driven by greed

一、 害生 Injure

二、 偷盗 Usurp

三、 邪淫 Adultery

四、 妄语 Defraud

五、 煽惑 Instigate

第三节 ❦ 瞋心 Hate

第四节 ❦ 瞋行 Driven by hate

一、 害生 Injure

二、 偷盗 Usurp

三、 邪淫 Adultery

四、 妄语 Defraud

五、 煽惑 Instigate

第五节 ❦ 痴心 Delusion

第六节 ❦ 痴行 Driven by delusion

一、 害生 Injure

二、 偷盗 Usurp

三、 邪淫 Adultery

四、 妄语 Defraud

五、 煽惑 Instigate

第七节 ❦ 不善 Maleficent

第八节 ❦ 犯罪 Blamable

第九节 ❦ 圣智谴责 Censured by wise men

第十节 ❦ 苦果 Calamity

第三章 ✩ 十种恶法之总结 Summarize the 10-evil deeds

第一节 ❦ 如实态度 ─➢ 勿信谣言 Don't believe rumors

第二节 ❦ 实证态度 ─➢ 不断发现 Rumors stop at the wise

第四章 ✩ 十种善法之判断 The criterion for acceptance

第一节 ❦ 如实态度 ─➢ 勿信谣言 Don't believe rumors

第二节 ❦ 实证态度 ─➢ 不断发现 Rumors stop at the wise

第五章 ✩ 十种善法之问答 Absence of greed, hate, and delusion

第一节 ❦ 戒心 Non-greed

第二节 ❦ 戒行 Virtue of non-greed

一、 慈悲 Non-injure

二、 喜足 Non-usurp

三、 净行 Non-adultery

四、 正语 Non-defraud

五、 解惑 Non-instigate

第三节 ❦ 定心 Non-hate

第四节 ❦ 定行 Virtue of non-hate

一、 慈悲 Non-injure

二、 喜足 Non-usurp

三、 净行 Non-adultery

四、 正语 Non-defraud

五、 解惑 Non-instigate

第五节 ❦ 慧心 Non-delusion

第六节 ❦ 慧行 Virtue of non-delusion

一、 慈悲 Non-injure

二、 喜足 Non-usurp

三、 净行 Non-adultery

四、 正语 Non-defraud

五、 解惑 Non-instigate

第七节 ❦ 祥善 Beneficent

第八节 ❦ 无过 Unimpeachable

第九节 ❦ 圣智称赞 Praise from wise men

第十节 ❦ 乐果 Blessedness

第六章 ✩ 十种善法之总结 Summarize 10 kinds of good deeds

第一节 ❦ 如实态度 ─➢ 勿信谣言 Don't believe rumors

第二节 ❦ 实证态度 ─➢ 不断发现 Rumors stop at the wise

第七章 ✩ 遍满无量心 The Four Exalted Dwellings

第一节 ❦ 慈无量心 Immeasurable amity

第二节 ❦ 悲无量心 Immeasurable compassion

第三节 ❦ 喜无量心 Immeasurable gladness

第四节 ❦ 舍无量心 Infinite equanimity

第八章 ✩ 现法四安慰 The Four Solaces

第一节 ❦ 当生善趣──五不还果 First solace

第二节 ❦ 现法乐住──阿罗汉果 Second solace

第三节 ❦ 无苦之触──初果以上 Third solace

第四节 ❦ 如实正见──得法眼净 Fourth solace

第三品 ✫ 卡拉玛人皈依三宝 The Kalamas take refuge in the Three Jewels

第一章 ✩ 信受四安慰 Response of the Kalamas

第一节 ❦ 当生善趣──五不还果 First solace

第二节 ❦ 现法乐住──阿罗汉果 Second solace

第三节 ❦ 无苦之触──初果以上 Third solace

第四节 ❦ 如实正见──得法眼净 Fourth solace

第二章 ✩ 结语 Epilog

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☆ 本经大意 ➾

《巴利圣典》里的原始佛法，从未教导人们要用〝比对〞的方式，来了解原始佛法，或阅读佛经。

《卡拉玛经》明确开示：〝比对〞就是魔说！

必须透过依教奉行【四圣谛】：“㊀ 恶业苦触，和㊁ 能导致无益与苦果的原因──十种恶法；㊂ 现法乐住，和㊃ 能带来利益与乐果的原因──十种善法”才能了解正法，并不是盲从〝比对〞。

《卡拉玛经》与《四大教法经》的忠告 ☞ 〝如是我闻〞与〝比对〞不代表佛说！

以下列出，所谓〝比对〞有十种错误的情况，是佛所摒弃的：

十种恶法 ➾ ㈠ 贪心、㈡ 贪行、㈢ 瞋心、㈣ 瞋行、㈤ 痴心、㈥ 痴行、㈦ 不善、㈧ 犯罪、㈨ 圣智谴责、㈩ 苦果。

佛说：“❶ （你们）不要轻信传闻（或听说的）；❷ 不要轻信传统；❸ 不要轻信谣言（或名人所言）；❹ 不要（因为符合）经典（就轻信）；❺ 不要轻信推测；❻ 不要轻信（符合）逻辑（或方法）；❼ 不要轻信（表面的）推理（或思考）；❽ 不要（因为符合自己）深思熟虑的见解（就轻信）；❾ 不要（因为演讲者）看似可信（就轻信）；❿ 不要（因为他是）我们的导师（就轻信）。

卡拉玛人啊！当你们自己知道──‘① ～⑦ 此法是不善的，⑧ 此法是有过失的，⑨ 此法是被智者谴责的，⑩ 如果接受奉行此法，会导致不利和痛苦！’卡拉玛人啊！那时，你们就应当彻底舍弃（这十种恶法）……。

十种善法 ➾ ㈠ 戒心、㈡ 戒行、㈢ 定心、㈣ 定行、㈤ 慧心、㈥ 慧行、㈦ 祥善、㈧ 无过、㈨ 圣智称赞、㈩ 乐果。

卡拉玛人啊！当你们自己知道──‘⓵ ～⓻ 此法是善的，⓼ 此法是无过失的，⓽ 此法是被智者称赞的，⓾ 如果接受奉行此法，能带来利益和安乐！’卡拉玛人啊！那时，你们就应当接受并安住于（这十种善法）！”

～《增支部经典‧三集‧五十经篇之二‧大品‧Kesamuttisutta 卡拉玛经》(AN 3.66)

☆ 相关经文 ➾

【一】《增支部经典‧三集‧五十经篇之二‧大品‧Kesamuttisutta 卡拉玛经》(AN 3.66)

【二】《增支部经典‧三集‧五十经篇之二‧大品‧Sāḷhasutta 沙罗经》(AN 3.67)

【三】《增支部经典‧四集‧五十经篇之四‧故思品‧Mahāpadesasutta 四大教法经》(AN 4.180)

【四】《增支部经典‧四集‧五十经篇之四‧大品‧Bhaddiyasutta 离车人跋提经》(AN 4.193)

☆ 四念住 ➾ ㈠ 身念住、㈡ 受念住、㈢ 心念住、㈣ 法念住。

《十上经》解说四念住：“什么是应当修习的四法？[是指：]四念住。即：朋友！于此有比丘，于身随观身而住，精勤、具正知、正念，以断除世间的贪欲和忧恼。于受随观受而住，精勤、具正知、正念，以断除世间的贪欲和忧恼。于心随观心而住，精勤、具正知、正念，以断除世间的贪欲和忧恼。于法随观法而住，精勤、具正知、正念，以断除世间的贪欲和忧恼。这些是应当修习的四法。”

～《长部经典‧波梨品‧Dasuttarasutta 十上经》(DN 34, 354)

☆ 五不还（五种不还果） Pañca-anāgāmi ➾

㈠ 中般涅槃（中间般涅槃 Antarā-parinibbāyin ）

如铁屑发生、跳扬已而消失──

三果圣者，阿那含之最高者，未结生色界，即证入涅槃；

㈡ 生般涅槃（ Upahacca-parinibbāyin ）

如铁屑发生、跳扬已，触地而消灭──

三果圣者，阿那含，初结生色界，即证入涅槃；

㈢ 无行般涅槃（ Asasaṅkhāra-parinibbāyin ）

如小草堆或薪柴之堆尽，无材料而消灭──

三果圣者，阿那含，初结生色界后，很短时间，即证入涅槃；

㈣ 有行般涅槃（ Sasaṅkhāra-parinibbāyin ）

如广大草堆或薪柴之堆尽，无材料而消灭──

三果圣者，阿那含，初结生色界后，经长时间，才证入涅槃；

㈤ 上流至色究竟（阿迦腻吒天 Uddhaṃsoto akaniṭṭhagāmī ）

烧草原，烧森林已，无材料而消灭──

三果圣者，阿那含，初结生色界后，花长时间，上流至色究竟天，才证入涅槃。

～《增支部经典‧七集‧五十经篇之二‧无记品‧Purisagatisutta 七种人趣经》(AN 7.55)

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5. Kesamuttisuttaṃ

卡拉玛经 The Instruction to the Kalamas

【 English Translated from the Pali by Soma Thera 】

第一品 ✫ 说法缘起 Occasion

第一章 ✩ 卡拉玛经背景 Back ground to the Kalama sutta

第一节 ❦ 前言 Preface

﹝全一卷 ➲﹞ 66. Evaṃ me sutaṃ –

如是我闻——

I heard thus.

ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena kesamuttaṃ [kesaputtaṃ (sī. syā. kaṃ. pī.)] nāma kālāmānaṃ nigamo tadavasari.

有一次，世尊和众多比丘一起，在拘萨罗国游行，去到了名叫克萨普塔的卡拉玛人的市镇。

Once the Blessed One, while wandering in the Kosala country with a large community of bhikkhus, entered a town of the Kalama people called Kesaputta.

Assosuṃ kho kesamuttiyā kālāmā –

克萨普塔的卡拉玛人听说：

The Kalamas who were inhabitants of Kesaputta:

“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kesamuttaṃ anuppatto.

“沙门乔达摩尊者，是释迦族人（释迦子），从释迦族出家，来到了克萨普塔。

"Reverend Gotama, the monk, the son of the Sakyans, has, while wandering in the Kosala country, entered Kesaputta.

Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato –

而且，那位乔达摩尊者有这样美好的声誉远扬，说：

The good repute of the Reverend Gotama has been spread in this way:

第二节 ❦ 颂佛十德 Ten titles of a Buddha

‘itipi so bhagavā

‘像这样，那位世尊确实是：

Indeed, the Blessed One is thus

arahaṃ

⑴ 阿罗汉——应供者、
consummate,

sammāsambuddho

⑵ 正遍知——正等觉者、
fully enlightened,

vijjācaraṇasampanno

⑶ 明行具足者、
endowed with knowledge and practice,

sugato

⑷ 善逝者、
sublime,

lokavidū

⑸ 世间解者、
knower of the worlds,

anuttaro

⑹ 无上士、
peerless,

purisadammasārathi

⑺ 调御丈夫者、
guide of tamable men,

satthā devamanussānaṃ

⑻ 天人导师、
teacher of divine and human beings,

buddho,

⑼ 佛陀、

bhagavā’.

⑽ 世尊。’

bhagavā'.

第三节 ❦ 转圣法律 Turn the 4-Noble Truths' Wheel

So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti.

他亲自以卓越的智慧证悟了这个包含天界、魔界、梵天界，以及沙门、婆罗门、天神和人类的世界之后，向众生宣说。

He, having realized it through his own direct knowledge, makes known this world with its devas, maras, and brahmas, this generation with its recluses and brahmins, its princes and people.

So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ, sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.

他宣说的法，初善、中善、后亦善，义理具足，言辞巧妙，开示了完全圆满、清净的梵行。

He set forth the Dhamma, good in the beginning, good in the middle, good in the end, possessed of meaning and the letter, and complete in everything; and he proclaims the holy life that is perfectly pure.

Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī”ti.

能够见到这样的阿罗汉真是太好了！”

Seeing such consummate ones is good indeed."

第二章 ✩ 卡拉玛人见佛 The Kalamas of Kesaputta go to see the Buddha

Atha kho kesamuttiyā kālāmā yena bhagavā tenupasaṅkamiṃsu;

于是，克萨普塔的卡拉玛人去到世尊那里。

Then the Kalamas who were inhabitants of Kesaputta went to where the Blessed One was.

upasaṅkamitvā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu,

去到之后，有些人顶礼世尊，然后坐在一旁；

On arriving there some paid homage to him and sat down on one side;

appekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu,

有些人与世尊互相问候，交谈了友善且值得记忆的话后，坐在一旁；
some exchanged greetings with him and after the ending of cordial memorable talk, sat down on one side;

appekacce yena bhagavā tenañjaliṃ paṇāmetvā ekamantaṃ nisīdiṃsu,

有些人向世尊合掌致意，然后坐在一旁；
some saluted him raising their joined palms and sat down on one side;

appekacce nāmagottaṃ sāvetvā ekamantaṃ nisīdiṃsu,

有些人报上自己的姓名和家族后，坐在一旁；
some announced their name and family and sat down on one side;

appekacce tuṇhībhūtā ekamantaṃ nisīdiṃsu.

有些人则默默地坐在一旁。

some without speaking, sat down on one side.

第三章 ✩ 分辨善恶真伪？ The Kalamas of Kesaputta ask for guidance from the Buddha

Ekamantaṃ nisinnā kho te kesamuttiyā kālāmā bhagavantaṃ etadavocuṃ –

坐在一旁的克萨普塔的卡拉玛人对世尊这样说：

The Kalamas who were inhabitants of Kesaputta sitting on one side said to the Blessed One:

“Santi, bhante, eke samaṇabrāhmaṇā kesamuttaṃ āgacchanti.

“尊者！有一些沙门、婆罗门来到克萨普塔。

"There are some monks and brahmans, venerable sir, who visit Kesaputta.

Te sakaṃyeva vādaṃ dīpenti jotenti,

他们只阐述和宣扬自己的学说；

They expound and explain only their own doctrines;

parappavādaṃ pana khuṃsenti vambhenti paribhavanti omakkhiṃ [opapakkhiṃ (sī. syā. kaṃ. pī.), omakkhikaṃ (ka.)] karonti.

而对于别人的学说，则加以驳斥、轻蔑、鄙视、贬低。

the doctrines of others they despise, revile, and pull to pieces.

Aparepi, bhante, eke samaṇabrāhmaṇā kesamuttaṃ āgacchanti.

尊者！又有其他的沙门、婆罗门来到克萨普塔。

Some other monks and brahmans too, venerable sir, come to Kesaputta.

Tepi sakaṃyeva vādaṃ dīpenti jotenti,

他们也只阐述和宣扬自己的学说；

They also expound and explain only their own doctrines;

parappavādaṃ pana khuṃsenti vambhenti paribhavanti omakkhiṃ karonti.

而对于别人的学说，也加以驳斥、轻蔑、鄙视、贬低。

the doctrines of others they despise, revile, and pull to pieces.

Tesaṃ no, bhante, amhākaṃ hoteva kaṅkhā hoti vicikicchā –

尊者！对于他们，我们感到困惑和怀疑：

Venerable sir, there is doubt, there is uncertainty in us concerning them.

‘ko su nāma imesaṃ bhavataṃ samaṇabrāhmaṇānaṃ saccaṃ āha, ko musā’”ti?

‘在这些值得尊敬的沙门、婆罗门中，到底谁说的是真话，谁说的是假话呢？’”

Which of these reverend monks and brahmans spoke the truth and which falsehood?"

第二品 ✫ 佛智解惑 The response from the Buddha

第一章 ✩ 十种恶法之判断 The criterion for rejection

第一节 ❦ 如实态度 ─➢ 勿信谣言 Don't believe rumors

“Alañhi vo, kālāmā, kaṅkhituṃ alaṃ vicikicchituṃ.

（世尊说：）“卡拉玛人啊！你们的困惑是合理的，你们的怀疑是合理的。

"It is proper for you, Kalamas, to doubt, to be uncertain;

Kaṅkhanīyeva pana [kaṅkhanīyeva ca pana (saṃyuttanikāye)] vo ṭhāne vicikicchā uppannā”.

在令人困惑之处，确实会生起怀疑。

uncertainty has arisen in you about what is doubtful.

‘Etha tumhe, kālāmā!

‘来吧，卡拉玛人！

Come, Kalamas.

mā anussavena,

❶ （你们）不要轻信传闻（或听说的）；

Do not go upon what has been acquired by repeated hearing;

mā paramparāya,

❷ 不要轻信传统；
nor upon tradition;

mā itikirāya,

❸ 不要轻信谣言（或名人所言）；
nor upon rumor;

mā piṭakasampadānena,

❹ 不要（因为符合）经典（就轻信）；
nor upon what is in a scripture;

mā takkahetu,

❺ 不要轻信推测；
nor upon surmise;

mā nayahetu,

❻ 不要轻信（符合）逻辑（或方法）；
nor upon an axiom;

mā ākāraparivitakkena,

❼ 不要轻信（表面的）推理（或思考）；
nor upon specious reasoning;

mā diṭṭhinijjhānakkhantiyā,

❽ 不要（因为符合自己）深思熟虑的见解（就轻信）；
nor upon a bias toward a notion that has been pondered over;

mā bhabbarūpatāya,

❾ 不要（因为演讲者）看似可信（就轻信）；
nor upon another's seeming ability;

mā samaṇo no garū’ti.

❿ 不要（因为他是）我们的导师（就轻信）。’

nor upon the consideration, 'The monk is our teacher.'

第二节 ❦ 实证态度 ─➢ 不断发现 Rumors stop at the wise

Yadā tumhe, kālāmā, attanāva jāneyyātha –

卡拉玛人啊！当你们自己知道——

Kalamas, when you yourselves know:

‘ime dhammā akusalā,

‘① ～⑦ 此法是不善的，

'These things are bad;

ime dhammā sāvajjā,

⑧ 此法是有过失的，
these things are blamable;

ime dhammā viññugarahitā,

⑨ 此法是被智者谴责的，
these things are censured by the wise;

ime dhammā samattā samādinnā [samādiṇṇā (ka.)] ahitāya dukkhāya saṃvattantī’ti,

⑩ 如果接受奉行此法，会导致不利和痛苦！’

undertaken and observed, these things lead to harm and ill,'

atha tumhe, kālāmā, pajaheyyāthā’ti.

卡拉玛人啊！那时，你们就应当彻底舍弃（这十种恶法）。”

abandon them.

第二章 ✩ 十种恶法之问答 Greed, hate, and delusion

☆ 十种恶法 ➾ ㈠ 贪心、㈡ 贪行、㈢ 瞋心、㈣ 瞋行、㈤ 痴心、㈥ 痴行、㈦ 不善、㈧ 犯罪、㈨ 圣智谴责、㈩ 苦果。

第一节 ❦ 贪心 Greed

“Taṃ kiṃ maññatha, kālāmā, lobho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?

（世尊问：）“卡拉玛人啊！你们怎么认为？贪婪在人心中生起时，是为了他的利益还是不利呢？”

"What do you think, Kalamas? Does greed appear in a man for his benefit or harm?" —

“Ahitāya, bhante”.

（卡拉玛人答：）“尊者！是为了不利。”

"For his harm, venerable sir." —

第二节 ❦ 贪行 Driven by greed

“Luddho panāyaṃ, kālāmā, purisapuggalo lobhena abhibhūto pariyādinnacitto

（世尊再问：）“再者，卡拉玛人啊！这个贪心的人，被贪婪所征服，心被占据——

"Kalamas, being given to greed, and being overwhelmed and vanquished mentally by greed,

一、 害生 Injure

pāṇampi hanati,

他会杀生；
this man takes life,

二、 偷盗 Usurp

adinnampi ādiyati,

会不与取（偷盗）；
steals,

三、 邪淫 Adultery

paradārampi gacchati,

会与他人的妻子通奸；
commits adultery,

四、 妄语 Defraud

musāpi bhaṇati,

会说谎；
and tells lies;

五、 煽惑 Instigate

parampi tathattāya [tadatthāya (ka.)] samādapeti,

也会唆使他人做同样的事，
he prompts another too, to do likewise.

yaṃ sa [yaṃ tassa (ka.) anantarasutte pana “yaṃ’ sa” itveva sabbatthapi dissati] hoti dīgharattaṃ ahitāya dukkhāyā”ti.

这会给他带来长久的不利和痛苦吗？”

Will that be long for his harm and ill?" —

“Evaṃ, bhante”.

（卡拉玛人答：）“是的，尊者！”

"Yes, venerable sir."

第三节 ❦ 瞋心 Hate

“Taṃ kiṃ maññatha, kālāmā, doso purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?

（世尊三问：）“卡拉玛人啊！你们怎么认为？瞋恨在人心中生起时，是为了他的利益还是不利呢？”

"What do you think, Kalamas? Does hate appear in a man for his benefit or harm?" —

“Ahitāya, bhante”.

（卡拉玛人答：）“尊者！是为了不利。”

"For his harm, venerable sir." —

第四节 ❦ 瞋行 Driven by hate

“Duṭṭho panāyaṃ, kālāmā, purisapuggalo dosena abhibhūto pariyādinnacitto

（世尊四问：）“再者，卡拉玛人啊！这个心怀瞋恨的人，被瞋恨所征服，心被占据——

"Kalamas, being given to hate, and being overwhelmed and vanquished mentally by hate,

一、 害生 Injure

pāṇampi hanati [hanti (sī. pī.)],

他会杀生；
this man takes life,

二、 偷盗 Usurp

adinnampi ādiyati,

会不与取（偷盗）；
steals,

三、 邪淫 Adultery

paradārampi gacchati,

会与他人的妻子通奸；
commits adultery,

四、 妄语 Defraud

musāpi bhaṇati,

会说谎；
and tells lies;

五、 煽惑 Instigate

parampi tathattāya samādapeti,

也会唆使他人做同样的事，
he prompts another too, to do likewise.

yaṃ sa hoti dīgharattaṃ ahitāya dukkhāyā”ti.

这会给他带来长久的不利和痛苦吗？”

Will that be long for his harm and ill?" —

“Evaṃ, bhante”.

（卡拉玛人答：）“是的，尊者！”

"Yes, venerable sir."

第五节 ❦ 痴心 Delusion

“Taṃ kiṃ maññatha, kālāmā, moho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?

（世尊五问：）“卡拉玛人啊！你们怎么认为？愚痴在人心中生起时，是为了他的利益还是不利呢？”

"What do you think, Kalamas? Does delusion appear in a man for his benefit or harm?" —

“Ahitāya, bhante”.

（卡拉玛人答：）“尊者！是为了不利。”

"For his harm, venerable sir." —

第六节 ❦ 痴行 Driven by delusion

“Mūḷho panāyaṃ, kālāmā, purisapuggalo mohena abhibhūto pariyādinnacitto

（世尊六问：）“再者，卡拉玛人啊！这个愚痴的人，被愚痴所征服，心被占据——

"Kalamas, being given to delusion, and being overwhelmed and vanquished mentally by delusion,

一、 害生 Injure

pāṇampi hanati,

他会杀生；
this man takes life,

二、 偷盗 Usurp

adinnampi ādiyati,

会不与取（偷盗）；
steals,

三、 邪淫 Adultery

paradārampi gacchati,

会与他人的妻子通奸；
commits adultery,

四、 妄语 Defraud

musāpi bhaṇati,

会说谎；
and tells lies;

五、 煽惑 Instigate

parampi tathattāya samādapeti,

也会唆使他人做同样的事，
he prompts another too, to do likewise.

yaṃ sa hoti dīgharattaṃ ahitāya dukkhāyā”ti.

这会给他带来长久的不利和痛苦吗？”

Will that be long for his harm and ill?" —

“Evaṃ, bhante”.

（卡拉玛人答：）“是的，尊者！”

"Yes, venerable sir."

第七节 ❦ 不善 Maleficent

“Taṃ kiṃ maññatha, kālāmā, ime dhammā kusalā vā akusalā vā”ti?

（世尊七问：）“卡拉玛人啊！你们怎么认为？这些法是善的还是不善的？”

"What do you think, Kalamas? Are these things good or bad?" —

“Akusalā, bhante”.

（卡拉玛人答：）“尊者！是不善的。”

"Bad, venerable sir" —

第八节 ❦ 犯罪 Blamable

“Sāvajjā vā anavajjā vā”ti?

（世尊八问：）“是有过失的还是无过失的？”

"Blamable or not blamable?" —

“Sāvajjā, bhante”.

（卡拉玛人答：）“尊者！是有过失的。”

"Blamable, venerable sir." —

第九节 ❦ 圣智谴责 Censured by wise men

“Viññugarahitā vā viññuppasatthā vā”ti?

（世尊九问：）“是被智者谴责的还是被智者称赞的？”

"Censured or praised by the wise?" —

“Viññugarahitā, bhante”.

（卡拉玛人答：）“尊者！是被智者谴责的。”

"Censured, venerable sir." —

第十节 ❦ 苦果 Calamity

“Samattā samādinnā ahitāya dukkhāya saṃvattanti, no vā? Kathaṃ vā [kathaṃ vā vo (?)] ettha hotī”ti?

（世尊十问：）“如果接受奉行（这十种恶法），是否会导致不利和痛苦？或者，你们对此怎么看？”

"Undertaken and observed, do these things lead to harm and ill, or not? Or how does it strike you?" —

“Samattā, bhante, samādinnā ahitāya dukkhāya saṃvattantīti. Evaṃ no ettha hotī”ti.

（卡拉玛人答：）“尊者！如果接受奉行（这十种恶法），会导致不利和痛苦！我们对此就是这样看的！”

"Undertaken and observed, these things lead to harm and ill. Thus it strikes us here."

第三章 ✩ 十种恶法之总结 Summarize the 10-evil deeds

第一节 ❦ 如实态度 ─➢ 勿信谣言 Don't believe rumors

“Iti kho, kālāmā, yaṃ taṃ avocumhā [avocumha (sī. syā. kaṃ. pī.) a. ni. 4.193] –

（世尊总结说：）“卡拉玛人啊！因此，我对你们说：

"Therefore, did we say, Kalamas, what was said thus,

‘Etha tumhe, kālāmā!

‘“来吧，卡拉玛人！

'Come Kalamas.

mā anussavena,

❶ （你们）不要轻信传闻（或听说的）；

Do not go upon what has been acquired by repeated hearing;

mā paramparāya,

❷ 不要轻信传统；
nor upon tradition;

mā itikirāya,

❸ 不要轻信谣言（或名人所言）；
nor upon rumor;

mā piṭakasampadānena,

❹ 不要（因为符合）经典（就轻信）；
nor upon what is in a scripture;

mā takkahetu,

❺ 不要轻信推测；
nor upon surmise;

mā nayahetu,

❻ 不要轻信（符合）逻辑（或方法）；
nor upon an axiom;

mā ākāraparivitakkena,

❼ 不要轻信（表面的）推理（或思考）；
nor upon specious reasoning;

mā diṭṭhinijjhānakkhantiyā,

❽ 不要（因为符合自己）深思熟虑的见解（就轻信）；
nor upon a bias toward a notion that has been pondered over;

mā bhabbarūpatāya,

❾ 不要（因为演讲者）看似可信（就轻信）；
nor upon another's seeming ability;

mā samaṇo no garū’ti.

❿ 不要（因为他是）我们的导师（就轻信）。”

nor upon the consideration, "The monk is our teacher."

第二节 ❦ 实证态度 ─➢ 不断发现 Rumors stop at the wise

Yadā tumhe, kālāmā, attanāva jāneyyātha –

卡拉玛人啊！当你们自己知道——

Kalamas, when you yourselves know:

‘ime dhammā akusalā,

“① ～⑦ 此法是不善的，

"These things are bad;

ime dhammā sāvajjā,

⑧ 此法是有过失的，
these things are blamable;

ime dhammā viññugarahitā,

⑨ 此法是被智者谴责的，
these things are censured by the wise;

ime dhammā samattā samādinnā ahitāya dukkhāya saṃvattantīti,

⑩ 如果接受奉行此法，会导致不利和痛苦！”

undertaken and observed, these things lead to harm and ill,"

atha tumhe, kālāmā, pajaheyyāthā’ti,

卡拉玛人啊！那时，你们就应当彻底舍弃（这十种恶法）。’

abandon them.'

iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

我这样说，是基于这个原因而说的。”

卍　　　　卍　　　　卍

第四章 ✩ 十种善法之判断 The criterion for acceptance

第一节 ❦ 如实态度 ─➢ 勿信谣言 Don't believe rumors

‘Etha tumhe, kālāmā!

（世尊接着说：）“‘来吧，卡拉玛人！

"Come, Kalamas.

mā anussavena,

❶ （你们）不要轻信传闻（或听说的）；

Do not go upon what has been acquired by repeated hearing;

mā paramparāya,

❷ 不要轻信传统；
nor upon tradition;

mā itikirāya,

❸ 不要轻信谣言（或名人所言）；
nor upon rumor;

mā piṭakasampadānena,

❹ 不要（因为符合）经典（就轻信）；
nor upon what is in a scripture;

mā takkahetu,

❺ 不要轻信推测；
nor upon surmise;

mā nayahetu,

❻ 不要轻信（符合）逻辑（或方法）；
nor upon an axiom;

mā ākāraparivitakkena,

❼ 不要轻信（表面的）推理（或思考）；
nor upon specious reasoning;

mā diṭṭhinijjhānakkhantiyā,

❽ 不要（因为符合自己）深思熟虑的见解（就轻信）；
nor upon a bias toward a notion that has been pondered over;

mā bhabbarūpatāya,

❾ 不要（因为演讲者）看似可信（就轻信）；
nor upon another's seeming ability;

mā samaṇo no garū’ti.

❿ 不要（因为他是）我们的导师（就轻信）。’

nor upon the consideration, 'The monk is our teacher.'

第二节 ❦ 实证态度 ─➢ 不断发现 Rumors stop at the wise

Yadā tumhe, kālāmā, attanāva jāneyyātha –

卡拉玛人啊！当你们自己知道——

Kalamas, when you yourselves know:

‘ime dhammā kusalā,

‘⓵ ～⓻ 此法是善的，

'These things are good;

ime dhammā anavajjā,

⓼ 此法是无过失的，
these things are not blamable;

ime dhammā viññuppasatthā,

⓽ 此法是被智者称赞的，
these things are praised by the wise;

ime dhammā samattā samādinnā hitāya sukhāya saṃvattantī’ti,

⓾ 如果接受奉行此法，能带来利益和安乐！’

undertaken and observed, these things lead to benefit and happiness,'

atha tumhe, kālāmā, upasampajja vihareyyāthā”ti.

卡拉玛人啊！那时，你们就应当接受并安住于（这十种善法）！”

enter on and abide in them.

第五章 ✩ 十种善法之问答 Absence of greed, hate, and delusion

☆ 十种善法 ➾ ㈠ 戒心、㈡ 戒行、㈢ 定心、㈣ 定行、㈤ 慧心、㈥ 慧行、㈦ 祥善、㈧ 无过、㈨ 圣智称赞、㈩ 乐果。

第一节 ❦ 戒心 Non-greed

“Taṃ kiṃ maññatha, kālāmā, alobho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?

（世尊问：）“卡拉玛人啊！你们怎么认为？无贪在人心中生起时，是为了他的利益还是不利呢？”

"What do you think, Kalamas? Does absence of greed appear in a man for his benefit or harm?" —

“Hitāya, bhante”.

（卡拉玛人答：）“尊者！是为了利益。”

"For his benefit, venerable sir." —

第二节 ❦ 戒行 Virtue of non-greed

“Aluddho panāyaṃ, kālāmā, purisapuggalo lobhena anabhibhūto apariyādinnacitto

（世尊再问：）“再者，卡拉玛人啊！这个无贪的人，不被贪婪所征服，心不被占据——

"Kalamas, being not given to greed, and being not overwhelmed and not vanquished mentally by greed,

一、 慈悲 Non-injure

neva pāṇaṃ hanati,

他既不杀生；
this man does not take life,

二、 喜足 Non-usurp

na adinnaṃ ādiyati,

也不不与取（偷盗）；
does not steal,

三、 净行 Non-adultery

na paradāraṃ gacchati,

不与他人的妻子通奸；
does not commit adultery,

四、 正语 Non-defraud

na musā bhaṇati,

不说谎；
and does not tell lies;

五、 解惑 Non-instigate

na parampi tathattāya samādapeti,

也不唆使他人做同样的事，
he prompts another too, to do likewise.

yaṃ sa hoti dīgharattaṃ hitāya sukhāyā”ti.

这会给他带来长久的利益和安乐吗？”

Will that be long for his benefit and happiness?" —

“Evaṃ, bhante”.

（卡拉玛人答：）“是的，尊者！”

"Yes, venerable sir."

第三节 ❦ 定心 Non-hate

“Taṃ kiṃ maññatha, kālāmā, adoso purisassa ajjhattaṃ uppajjamāno uppajjati…pe…

（世尊三问：）“卡拉玛人啊！你们怎么认为？无瞋在人心中生起时，是为了他的利益还是不利呢？”

"What do you think, Kalamas? Does absence of hate appear in a man for his benefit or harm?" —

（卡拉玛人答：）“尊者！是为了利益。”

"For his benefit, venerable sir." —

第四节 ❦ 定行 Virtue of non-hate

（世尊四问：）“再者，卡拉玛人啊！这个无瞋的人，不被瞋恨所征服，心不被占据——

"Kalamas, being not given to hate, and being not overwhelmed and not vanquished mentally by hate,

一、 慈悲 Non-injure

既不杀生；
this man does not take life,

二、 喜足 Non-usurp

也不不与取（偷盗）；
does not steal,

三、 净行 Non-adultery

不与他人的妻子通奸；
does not commit adultery,

四、 正语 Non-defraud

不说谎；
and does not tell lies;

五、 解惑 Non-instigate

也不唆使他人做同样的事，
he prompts another too, to do likewise.

因此变成彼之长夜利益与乐果耶？”

Will that be long for his benefit and happiness?" —

（卡拉玛人答：）“是的，尊者！”

"Yes, venerable sir."

第五节 ❦ 慧心 Non-delusion

amoho purisassa ajjhattaṃ uppajjamāno uppajjati…pe…

（世尊五问：）“卡拉玛人啊！你们怎么认为？无痴在人心中生起时，是为了他的利益还是不利呢？”

"What do you think, Kalamas? Does absence of delusion appear in a man for his benefit or harm?" —

（卡拉玛人答：）“尊者！是为了利益。”

"For his benefit, venerable sir." —

第六节 ❦ 慧行 Virtue of non-delusion

（世尊六问：）“再者，卡拉玛人啊！这个无痴的人，不被愚痴所征服，心不被占据——

"Kalamas, being not given to delusion, and being not overwhelmed and not vanquished mentally by delusion,

一、 慈悲 Non-injure

既不杀生；
this man does not take life,

二、 喜足 Non-usurp

也不不与取（偷盗）；
does not steal,

三、 净行 Non-adultery

不与他人的妻子通奸；
does not commit adultery,

四、 正语 Non-defraud

不说谎；
and does not tell lies;

五、 解惑 Non-instigate

也不唆使他人做同样的事，
he prompts another too, to do likewise.

hitāya sukhāyā”ti.

这会给他带来长久的利益和安乐吗？”

Will that be long for his benefit and happiness?" —

“Evaṃ bhante”.

（卡拉玛人答：）“是的，尊者！”

"Yes, venerable sir."

第七节 ❦ 祥善 Beneficent

“Taṃ kiṃ maññatha, kālāmā, ime dhammā kusalā vā akusalā vā”ti?

（世尊七问：）“卡拉玛人啊！你们怎么认为？这些法是善的还是不善的？”

"What do you think, Kalamas? Are these things good or bad?" —

“Kusalā, bhante”.

（卡拉玛人答：）“尊者！是善的。”

"Good, venerable sir." —

第八节 ❦ 无过 Unimpeachable

“Sāvajjā vā anavajjā vā”ti?

（世尊八问：）“是有过失的还是无过失的？”

"Blamable or not blamable?" —

“Anavajjā, bhante”.

（卡拉玛人答：）“尊者！是无过失的。”

"Not blamable, venerable sir." —

第九节 ❦ 圣智称赞 Praise from wise men

“Viññugarahitā vā viññuppasatthā vā”ti?

（世尊九问：）“是被智者谴责的还是被智者称赞的？”

"Censured or praised by the wise?" —

“Viññuppasatthā, bhante”.

（卡拉玛人答：）“尊者！是被智者称赞的。”

"Praised, venerable sir." —

第十节 ❦ 乐果 Blessedness

“Samattā samādinnā hitāya sukhāya saṃvattanti no vā? Kathaṃ vā ettha hotī”ti?

（世尊十问：）“如果接受奉行（这十种善法），是否能带来利益和安乐？或者，你们对此怎么看？”

"Undertaken and observed, do these things lead to benefit and happiness, or not? Or how does it strike you?" —

“Samattā, bhante, samādinnā hitāya sukhāya saṃvattanti. Evaṃ no ettha hotī”ti.

（卡拉玛人答：）“尊者！如果接受奉行（这十种善法），能带来利益和安乐！我们对此就是这样看的！”

"Undertaken and observed, these things lead to benefit and happiness. Thus it strikes us here."

第六章 ✩ 十种善法之总结 Summarize 10 kinds of good deeds

第一节 ❦ 如实态度 ─➢ 勿信谣言 Don't believe rumors

“Iti kho, kālāmā, yaṃ taṃ avocumhā –

（世尊总结说：）“卡拉玛人啊！因此，我对你们说：

"Therefore, did we say, Kalamas, what was said thus,

‘Etha tumhe, kālāmā!

‘“来吧，卡拉玛人！

'Come Kalamas.

mā anussavena,

❶ （你们）不要轻信传闻（或听说的）；

Do not go upon what has been acquired by repeated hearing;

mā paramparāya,

❷ 不要轻信传统；
nor upon tradition;

mā itikirāya,

❸ 不要轻信谣言（或名人所言）；
nor upon rumor;

mā piṭakasampadānena,

❹ 不要（因为符合）经典（就轻信）；
nor upon what is in a scripture;

mā takkahetu,

❺ 不要轻信推测；
nor upon surmise;

mā nayahetu,

❻ 不要轻信（符合）逻辑（或方法）；
nor upon an axiom;

mā ākāraparivitakkena,

❼ 不要轻信（表面的）推理（或思考）；
nor upon specious reasoning;

mā diṭṭhinijjhānakkhantiyā,

❽ 不要（因为符合自己）深思熟虑的见解（就轻信）；
nor upon a bias toward a notion that has been pondered over;

mā bhabbarūpatāya,

❾ 不要（因为演讲者）看似可信（就轻信）；
nor upon another's seeming ability;

mā samaṇo no garūti.

❿ 不要（因为他是）我们的导师（就轻信）。”

nor upon the consideration, "The monk is our teacher."

第二节 ❦ 实证态度 ─➢ 不断发现 Rumors stop at the wise

Yadā tumhe, kālāmā, attanāva jāneyyātha –

卡拉玛人啊！当你们自己知道——

Kalamas, when you yourselves know:

ime dhammā kusalā,

“⓵ ～⓻ 此法是善的，

"These things are good;

ime dhammā anavajjā,

⓼ 此法是无过失的，
these things are not blamable;

ime dhammā viññuppasatthā,

⓽ 此法是被智者称赞的，
these things are praised by the wise;

ime dhammā samattā samādinnā hitāya sukhāya saṃvattantīti,

⓾ 如果接受奉行此法，能带来利益和安乐！”

undertaken and observed, these things lead to benefit and happiness,"

atha tumhe, kālāmā, upasampajja vihareyyāthā’ti.

卡拉玛人啊！那时，你们就应当接受并安住于（这十种善法）！’

enter on and abide in them.'

iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

我这样说，是基于这个原因而说的。”

第七章 ✩ 遍满无量心 The Four Exalted Dwellings

☆ 四无量心 ➾ 慈无量心、悲无量心、喜无量心、舍无量心。

☆ 如实态度 ➾ 不断发现 ➾ 遍满无量心 ➾ 现法四安慰。

Sa kho so [yo kho (ka.)], kālāmā, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno patissato [sato (ka.)]

（世尊最后说：）“卡拉玛人啊！那位圣弟子，像这样，具足正知、正念，远离贪欲、远离瞋恚、远离愚痴——

"The disciple of the Noble Ones, Kalamas, who in this way is devoid of coveting, devoid of ill will, undeluded, clearly comprehending and mindful,

第一节 ❦ 慈无量心 Immeasurable amity

mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati,

他让充满慈爱的心散发并安住于一个方向；
dwells, having pervaded, with the thought of amity, one quarter;

tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya

同样地散发到第二个方向，第三个方向，第四个方向，像这样，向上、向下、向四周，在一切处，对待一切众生；
likewise the second; likewise the third; likewise the fourth; so above, below, and across;

sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati.

他让充满慈爱的心散发并安住于整个世界，这心是宽广的、宏大的、无量的、无怨恨的、无恼害的。

he dwells, having pervaded because of the existence in it of all living beings, everywhere, the entire world, with the great, exalted, boundless thought of amity that is free of hate or malice.

第二节 ❦ 悲无量心 Immeasurable compassion

Karuṇāsahagatena cetasā…pe…

他让充满悲悯的心散发并安住于一个方向；

"He lives, having pervaded, with the thought of compassion, one quarter;

同第二方，同第三方，同第四方，如是，于上、下、四维、一切处、一切方；

同样地散发到第二个方向，第三个方向，第四个方向，像这样，向上、向下、向四周，在一切处，对待一切众生；
likewise the second; likewise the third; likewise the fourth; so above, below, and across;

伴随着悲心，（遍满）一切世界、广、大、无量，以无怨、无瞋之心遍满而住。

他让充满悲悯的心散发并安住于整个世界，这心是宽广的、宏大的、无量的、无怨恨的、无恼害的。

he dwells, having pervaded because of the existence in it of all living beings, everywhere, the entire world, with the great, exalted, boundless thought of compassion that is free of hate or malice.

第三节 ❦ 喜无量心 Immeasurable gladness

muditāsahagatena cetasā…pe…

他让充满喜悦的心散发并安住于一个方向；

"He lives, having pervaded, with the thought of gladness, one quarter;

同第二方，同第三方，同第四方，如是，于上、下、四维、一切处、一切方；

同样地散发到第二个方向，第三个方向，第四个方向，像这样，向上、向下、向四周，在一切处，对待一切众生；
likewise the second; likewise the third; likewise the fourth; so above, below, and across;

伴随着喜心，（遍满）一切世界、广、大、无量，以无怨、无瞋之心遍满而住。

他让充满喜悦的心散发并安住于整个世界，这心是宽广的、宏大的、无量的、无怨恨的、无恼害的。

he dwells, having pervaded because of the existence in it of all living beings, everywhere, the entire world, with the great, exalted, boundless thought of gladness that is free of hate or malice.

第四节 ❦ 舍无量心 Infinite equanimity

upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati,

他让充满平静（舍）的心散发并安住于一个方向；

"He lives, having pervaded, with the thought of equanimity, one quarter;

tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya

同样地散发到第二个方向，第三个方向，第四个方向，像这样，向上、向下、向四周，在一切处，对待一切众生；
likewise the second; likewise the third; likewise the fourth; so above, below, and across;

sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati.

他让充满平静（舍）的心散发并安住于整个世界，这心是宽广的、宏大的、无量的、无怨恨的、无恼害的。

he dwells, having pervaded because of the existence in it of all living beings, everywhere, the entire world, with the great, exalted, boundless thought of equanimity that is free of hate or malice.

第八章 ✩ 现法四安慰 The Four Solaces

☆ 现法四安慰 ➾ ⓵ 当生善趣、⓶ 现法乐住、⓷ 无苦之触、⓸ 如实正见。

Sa [sace (ka.)] kho so, kālāmā, ariyasāvako evaṃ averacitto evaṃ abyāpajjhacitto evaṃ asaṃkiliṭṭhacitto evaṃ visuddhacitto.

卡拉玛人啊！那位圣弟子，像这样心无怨恨，像这样心无恼害，像这样心无染污，像这样心已清净；

"The disciple of the Noble Ones, Kalamas, who has such a hate-free mind, such a malice-free mind, such an undefiled mind, and such a purified mind,

Tassa diṭṭheva dhamme cattāro assāsā adhigatā honti.

他在现世就能获得四种慰藉：
is one by whom four solaces are found here and now.

第一节 ❦ 当生善趣──五不还果 First solace

‘Sace kho pana atthi paro loko, atthi sukatadukkaṭānaṃ [sukaṭadukkaṭānaṃ (sī. syā. kaṃ. pī.)] kammānaṃ phalaṃ vipāko,

（第一种慰藉，对应证得五不还果的可能：）‘假如有来世，假如有善恶业的果报，

"'Suppose there is a hereafter and there is a fruit, result, of deeds done well or ill.

athāhaṃ [ṭhānamahaṃ (sī. pī.), ṭhānametaṃ yenāhaṃ (syā. kaṃ.)] kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti,

那么——我在此身坏命终之后，将有可能往生到善趣、天界！’

Then it is possible that at the dissolution of the body after death, I shall arise in the heavenly world, which is possessed of the state of bliss.'

ayamassa paṭhamo assāso adhigato hoti.

这是他获得的第一种慰藉。

This is the first solace found by him.

第二节 ❦ 现法乐住──阿罗汉果 Second solace

‘Sace kho pana natthi paro loko, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko,

（第二种慰藉，对应证得阿罗汉果的可能：）‘假如没有来世，也没有善恶业的果报，

"'Suppose there is no hereafter and there is no fruit, no result, of deeds done well or ill.

athāhaṃ [idhāhaṃ (sī. syā. kaṃ. pī.)] diṭṭheva dhamme averaṃ abyāpajjhaṃ anīghaṃ sukhiṃ [sukhaṃ (sī.), sukhī (syā. kaṃ.)] attānaṃ pariharāmī’ti,

那么——我在现世就能无怨恨、无恼害、无忧患、安乐地维护自己！’

Yet in this world, here and now, free from hatred, free from malice, safe and sound, and happy, I keep myself.'

ayamassa dutiyo assāso adhigato hoti.

这是他获得的第二种慰藉。

This is the second solace found by him.

第三节 ❦ 无苦之触──初果以上 Third solace

‘Sace kho pana karoto karīyati pāpaṃ,

（第三种慰藉，对应初果以上圣者不再造恶：）‘假如作恶者会遭受恶报，

"'Suppose evil (results) befall an evil-doer.

na kho panāhaṃ kassaci pāpaṃ cetemi.

然而——我并没有对任何人起恶念。

I, however, think of doing evil to no one.

Akarontaṃ kho pana maṃ pāpakammaṃ kuto dukkhaṃ phusissatī’ti,

既然我不造作恶业，痛苦又怎么会触及我呢？’

Then, how can ill (results) affect me who do no evil deed?'

ayamassa tatiyo assāso adhigato hoti.

这是他获得的第三种慰藉。

This is the third solace found by him.

第四节 ❦ 如实正见──得法眼净 Fourth solace

‘Sace kho pana karoto na karīyati pāpaṃ,

（第四种慰藉，对应初果以上圣者见法清净：）‘假如作恶者不会遭受恶报，

"'Suppose evil (results) do not befall an evil-doer.

athāhaṃ ubhayeneva visuddhaṃ attānaṃ samanupassāmī’ti,

那么——我无论如何（无论有无恶报）都视自己为清净！’

Then I see myself purified in any case.'

ayamassa catuttho assāso adhigato hoti.

这是他获得的第四种慰藉。

This is the fourth solace found by him.

Sa kho so, kālāmā, ariyasāvako evaṃ averacitto evaṃ abyāpajjhacitto evaṃ asaṃkiliṭṭhacitto evaṃ visuddhacitto.

卡拉玛人啊！那位圣弟子，像这样心无怨恨，像这样心无恼害，像这样心无染污，像这样心已清净；

"The disciple of the Noble Ones, Kalamas, who has such a hate-free mind, such a malice-free mind, such an undefiled mind, and such a purified mind,

Tassa diṭṭheva dhamme ime cattāro assāsā adhigatā hontī”ti.

他在现世就能获得这四种慰藉。”

is one by whom, here and now, these four solaces are found."

第三品 ✫ 卡拉玛人皈依三宝 The Kalamas take refuge in the Three Jewels

第一章 ✩ 信受四安慰 Response of the Kalamas

“Evametaṃ, bhagavā, evametaṃ, sugata!

（卡拉玛人皈依说：）“世尊！正是如此！善逝！正是如此！

"So it is, Blessed One. So it is, Sublime one.

Sa kho so, bhante, ariyasāvako evaṃ averacitto evaṃ abyāpajjhacitto evaṃ asaṃkiliṭṭhacitto evaṃ visuddhacitto.

尊者！那位圣弟子，像这样心无怨恨，像这样心无恼害，像这样心无染污，像这样心已清净；

The disciple of the Noble Ones, venerable sir, who has such a hate-free mind, such a malice-free mind, such an undefiled mind, and such a purified mind,

Tassa diṭṭheva dhamme cattāro assāsā adhigatā honti.

他在现世就能获得四种慰藉：
is one by whom, here and now, four solaces are found.

第一节 ❦ 当生善趣──五不还果 First solace

‘Sace kho pana atthi paro loko, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko,

（第一种慰藉：）‘假如有来世，假如有善恶业的果报，

"'Suppose there is a hereafter and there is a fruit, result, of deeds done well or ill.

athāhaṃ kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti,

那么——我在此身坏命终之后，将有可能往生到善趣、天界！’

Then it is possible that at the dissolution of the body after death, I shall arise in the heavenly world, which is possessed of the state of bliss.'

ayamassa paṭhamo assāso adhigato hoti.

这是他获得的第一种慰藉。

This is the first solace found by him.

第二节 ❦ 现法乐住──阿罗汉果 Second solace

“‘Sace kho pana natthi paro loko, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko,

（第二种慰藉：）‘假如没有来世，也没有善恶业的果报，

"'Suppose there is no hereafter and there is no fruit, no result, of deeds done well or ill.

athāhaṃ diṭṭheva dhamme averaṃ abyāpajjhaṃ anīghaṃ sukhiṃ attānaṃ pariharāmī’ti,

那么——我在现世就能无怨恨、无恼害、无忧患、安乐地维护自己！’

Yet in this world, here and now, free from hatred, free from malice, safe and sound, and happy, I keep myself.'

ayamassa dutiyo assāso adhigato hoti.

这是他获得的第二种慰藉。

This is the second solace found by him.

第三节 ❦ 无苦之触──初果以上 Third solace

“Sace kho pana karoto karīyati pāpaṃ,

（第三种慰藉：）‘假如作恶者会遭受恶报，

"'Suppose evil (results) befall an evil-doer.

na kho panāhaṃ – kassaci pāpaṃ cetemi,

然而——我并没有对任何人起恶念；

I, however, think of doing evil to no one.

akarontaṃ kho pana maṃ pāpakammaṃ kuto dukkhaṃ phusissatī’ti,

既然我不造作恶业之时，痛苦又怎么会触及我呢？’

Then, how can ill (results) affect me who do no evil deed?'

ayamassa tatiyo assāso adhigato hoti.

这是他获得的第三种慰藉。

This is the third solace found by him.

第四节 ❦ 如实正见──得法眼净 Fourth solace

“‘Sace kho pana karoto na karīyati pāpaṃ,

（第四种慰藉：）‘假如作恶者不会遭受恶报，

"'Suppose evil (results) do not befall an evil-doer.

athāhaṃ ubhayeneva visuddhaṃ attānaṃ samanupassāmī’ti,

那么——我无论如何（无论有无恶报）都视自己为清净！’

Then I see myself purified in any case.'

ayamassa catuttho assāso adhigato hoti.

这是他获得的第四种慰藉。

This is the fourth solace found by him.

“Sa kho so, bhante, ariyasāvako evaṃ averacitto evaṃ abyāpajjhacitto evaṃ asaṃkiliṭṭhacitto evaṃ visuddhacitto.

尊者！那位圣弟子，像这样心无怨恨，像这样心无恼害，像这样心无染污，像这样心已清净；

"The disciple of the Noble Ones, venerable sir, who has such a hate-free mind, such a malice-free mind, such an undefiled mind, and such a purified mind,

Tassa diṭṭheva dhamme ime cattāro assāsā adhigatā honti.

他在现世就能获得这四种慰藉。

is one by whom, here and now, these four solaces are found.

第二章 ✩ 结语 Epilog

‘Abhikkantaṃ, bhante, abhikkantaṃ, bhante,

尊者！妙极了！尊者！妙极了！

"Marvelous, venerable sir! Marvelous, venerable sir!

seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya,

➊ 尊者！就像把倒下的扶起来；

As if, venerable sir, a person were to turn face upward what is upside down,

paṭicchannaṃ vā vivareyya,

➋ 就像把遮蔽的揭开来；
or to uncover the concealed,

mūḷhassa vā maggaṃ ācikkheyya,

➌ 就像给迷路的人指明道路；
or to point the way to one who is lost

andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantī’ti –

➍ 就像在黑暗中举起油灯，让有眼睛的人能看见东西；
or to carry a lamp in the darkness, thinking, 'Those who have eyes will see visible objects,'

evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito.

就像这样，世尊用种种方式开示了法。

so has the Dhamma been set forth in many ways by the Blessed One.

Ete mayaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca.

尊者！我们皈依世尊，皈依法，皈依比丘僧团。

We, venerable sir, go to the Blessed One for refuge, to the Dhamma for refuge, and to the Community of Bhikkhus for refuge.

Upāsake no, bhante, bhagavā dhāretu ajjatagge pāṇupete saraṇaṃ gate”ti.

请尊者——世尊，接受我们！从今天起，我们终生皈依，成为优婆塞！”

Venerable sir, may the Blessed One regard us as lay followers who have gone for refuge for life, from today."

Pañcamaṃ.

（卡拉玛经 ～大品‧）第五（经结束）

The Instruction to the Kalamas: the Fifth.

～《增支部经典‧三集‧五十经篇之二‧大品‧Kesamuttisutta 卡拉玛经》(AN 3.66)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.7.7 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 3.52-103)/2.2 Mahāvagga 大品 (AN 3.62-71)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.6 Sāḷhasutta 沙罗经 (AN 3.67)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Sāḷhasuttaṃ

沙罗经

☆ 相关经文 ➾

【一】《增支部经典‧三集‧五十经篇之二‧大品‧Kesamuttisutta 卡拉玛经》(AN 3.66)

【二】《增支部经典‧三集‧五十经篇之二‧大品‧Sāḷhasutta 沙罗经》(AN 3.67)

【三】《增支部经典‧四集‧五十经篇之四‧故思品‧Mahāpadesasutta 四大教法经》(AN 4.180)

【四】《增支部经典‧四集‧五十经篇之四‧大品‧Bhaddiyasutta 离车人跋提经》(AN 4.193)

第一章 ✩ 十种恶法之判断 The criterion for rejection

﹝全一卷 ➲﹞ 67. Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā nandako sāvatthiyaṃ viharati pubbārāme migāramātupāsāde.

一时，尊者难陀迦住在舍卫城东园的弥迦罗母殿。

Atha kho sāḷho ca migāranattā sāṇo ca sekhuniyanattā [rohaṇo ca pekhuṇiyanattā (sī. syā. kaṃ. pī.)] yenāyasmā nandako tenupasaṅkamiṃsu;

那时，弥迦罗的孙子沙罗和赛库尼亚（Pekhuṇiya）的孙子萨诺（Sāṇa，或作罗哈那）来到尊者难陀迦的住处。

upasaṅkamitvā āyasmantaṃ nandakaṃ abhivādetvā ekamantaṃ nisīdiṃsu.

到了之后，向尊者难陀迦行礼问候后，在一旁坐下。

第一节 ❦ 如实态度 ─➢ 勿信谣言 Don't believe rumors

Ekamantaṃ nisinnaṃ kho sāḷhaṃ migāranattāraṃ āyasmā nandako etadavoca –

尊者难陀迦对坐在一旁的弥迦罗的孙子沙罗说：

“Etha tumhe, sāḷhā,

“‘来吧，沙罗！

mā anussavena,

❶ 不要轻信传闻（或：不要因反复听闻就信以为真）；

mā paramparāya,

❷ 不要轻信传统；

mā itikirāya,

❸ 不要轻信 hearsay/传言；

mā piṭakasampadānena,

❹ 不要因为符合宗教典籍就信；

mā takkahetu,

❺ 不要因为符合逻辑推论就信（不要单凭推测）；

mā nayahetu,

❻ 不要因为符合方法论或公理就信；

mā ākāraparivitakkena,

❼ 不要因为（貌似）深思熟虑就信；

mā diṭṭhinijjhānakkhantiyā,

❽ 不要因为符合自己的观点或偏好就信；

mā bhabbarūpatāya,

❾ 不要因为（说话者）看起来可信或有权威就信；

mā samaṇo no garūti.

❿ 不要因为‘这位沙门是我们的导师’就信。’

第二节 ❦ 实证态度 ─➢ 不断发现 Rumors stop at the wise

☆ 十种恶法 ➾ ㈠ 贪心、㈡ 贪行、㈢ 嗔心、㈣ 嗔行、㈤ 痴心、㈥ 痴行、㈦ 不善、㈧ 有罪、㈨ 智者谴责、㈩ 苦果。

☆ 十种善法 ➾ ㈠ 戒心、㈡ 戒行、㈢ 定心、㈣ 定行、㈤ 慧心、㈥ 慧行、㈦ 善、㈧ 无过、㈨ 智者称赞、㈩ 乐果。

Yadā tumhe, sāḷhā, attanāva jāneyyātha

沙罗！如果你们自己知道了——

‘ime dhammā akusalā,

‘① ～⑦ 这些法是不善的，

ime dhammā sāvajjā,

⑧ 这些法是有罪的，

ime dhammā viññugarahitā,

⑨ 这些法是被智者谴责的，

ime dhammā samattā samādinnā ahitāya dukkhāya saṃvattantī’ti,

⑩ 完全接受并实行这些法，会导致不利和痛苦！’

atha tumhe sāḷhā pajaheyyātha.

沙罗！那时，你们就应该舍弃它们（这些十种恶法）。”

第二章 ✩ 十种恶法之问答 Greed, hate, and delusion

☆ 十种恶法 ➾ ㈠ 贪心、㈡ 贪行、㈢ 嗔心、㈣ 嗔行、㈤ 痴心、㈥ 痴行、㈦ 不善、㈧ 有罪、㈨ 智者谴责、㈩ 苦果。

第一节 ❦ 贪心 Greed

“Taṃ kiṃ maññatha, sāḷhā, atthi lobho”ti?

（尊者难陀迦问：）“沙罗！你们怎么认为？[所谓：] 有贪心吗？”

“Evaṃ, bhante”.

（沙罗答：）“尊者！是的。”

第二节 ❦ 贪行 Driven by greed

“Abhijjhāti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi.

（尊者难陀迦又问：）“沙罗！我说这就是贪欲——

一、 杀生 Injure

Luddho kho ayaṃ, sāḷhā, abhijjhālu pāṇampi hanati,

沙罗！有贪心的人，会因为贪婪（妄想）而去杀害生命；

二、 偷盗 Usurp

adinnampi ādiyati,

或拿取没有被给予的东西（偷盗）；

三、 邪淫 Adultery

paradārampi gacchati,

或与他人妻子通奸；

四、 妄语 Defraud

musāpi bhaṇati,

或说虚假的话；

五、 教唆 Instigate

parampi tathattāya samādapeti,

也教唆他人做同样的事（犯罪），

yaṃ sa hoti dīgharattaṃ ahitāya dukkhāyā”ti.

这会给他带来长期的不利和痛苦吗？”

“Evaṃ, bhante”.

（沙罗答：）“尊者！是的！”

第三节 ❦ 嗔心 Hate

“Taṃ kiṃ maññatha, sāḷhā, atthi doso”ti?

（尊者难陀迦三问：）“沙罗！你们怎么认为？[所谓：] 有嗔心吗？”

“Evaṃ, bhante”.

（沙罗答：）“尊者！是的。”

第四节 ❦ 嗔行 Driven by hate

“Byāpādoti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi.

（尊者难陀迦四问：）“沙罗！我说这就是嗔恚——

一、 杀生 Injure

Duṭṭho kho ayaṃ, sāḷhā, byāpannacitto pāṇampi hanati,

沙罗！有嗔心的人，会因为心怀恶意（过失）而去杀害生命；

二、 偷盗 Usurp

adinnampi ādiyati,

或拿取没有被给予的东西；

三、 邪淫 Adultery

paradārampi gacchati,

或与他人妻子通奸；

四、 妄语 Defraud

musāpi bhaṇati,

或说虚假的话；

五、 教唆 Instigate

parampi tathattāya samādapeti,

也教唆他人做同样的事（犯罪），

yaṃ sa hoti dīgharattaṃ ahitāya dukkhāyā”ti.

这会给他带来长期的不利和痛苦吗？”

“Evaṃ, bhante”.

（沙罗答：）“尊者！是的！”

第五节 ❦ 痴心 Delusion

“Taṃ kiṃ maññatha, sāḷhā, atthi moho”ti?

（尊者难陀迦五问：）“沙罗！你们怎么认为？[所谓：] 有痴心吗？”

“Evaṃ, bhante”.

（沙罗答：）“尊者！是的。”

第六节 ❦ 痴行 Driven by delusion

“Avijjāti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi.

（尊者难陀迦六问：）“沙罗！我说这就是无明——

一、 杀生 Injure

Mūḷho kho ayaṃ, sāḷhā, avijjāgato pāṇampi hanati,

沙罗！有痴心（愚痴）的人，会因为无明（蒙蔽）而去杀害生命；

二、 偷盗 Usurp

adinnampi ādiyati,

或拿取没有被给予的东西；

三、 邪淫 Adultery

paradārampi gacchati,

或与他人妻子通奸；

四、 妄语 Defraud

musāpi bhaṇati,

或说虚假的话；

五、 教唆 Instigate

parampi tathattāya samādapeti,

也教唆他人做同样的事（犯罪），

yaṃ sa hoti dīgharattaṃ ahitāya dukkhāyā”ti.

这会给他带来长期的不利和痛苦吗？”

“Evaṃ, bhante”.

（沙罗答：）“尊者！是的！”

第七节 ❦ 不善 Maleficent

“Taṃ kiṃ maññatha, sāḷhā, ime dhammā kusalā vā akusalā vā”ti?

（尊者难陀迦七问：）“沙罗！你们怎么认为？这些法是善的呢？还是不善的呢？”

“Akusalā, bhante”.

（沙罗答：）“尊者！是不善的。”

第八节 ❦ 有罪 Blamable

“Sāvajjā vā anavajjā vā”ti?

（尊者难陀迦八问：）“是有罪的呢？还是无罪的呢？”

“Sāvajjā, bhante”.

（沙罗答：）“尊者！是有罪的。”

第九节 ❦ 智者谴责 Censured by wise men

“Viññugarahitā vā viññuppasatthā vā”ti?

（尊者难陀迦九问：）“是被智者谴责的呢？还是被智者称赞的呢？”

“Viññugarahitā, bhante”.

（沙罗答：）“尊者！是被智者谴责的。”

第十节 ❦ 苦果 Calamity

“Samattā samādinnā ahitāya dukkhāya saṃvattanti, no vā? Kathaṃ vā ettha hotī”ti?

（尊者难陀迦十问：）“完全接受并实行（这些十种恶法），是会导致不利和痛苦呢，还是不会？对此你们怎么看？”

“Samattā, bhante, samādinnā ahitāya dukkhāya saṃvattantīti. Evaṃ no ettha hotī”ti.

（沙罗答：）“尊者！完全接受并实行（这些十种恶法），会导致不利和痛苦！对此，我们正是这样认为的！”

第三章 ✩ 十种恶法之总结 Summarize the 10-evil deeds

第一节 ❦ 如实态度 ─➢ 勿信谣言 Don't believe rumors

“Iti kho, sāḷhā, yaṃ taṃ avocumhā –

（尊者难陀迦总结说：）“沙罗！因此，我对你们说：

‘etha tumhe, sāḷhā,

‘“来吧，沙罗！

mā anussavena,

❶ 不要轻信传闻（或：不要因反复听闻就信以为真）；

mā paramparāya,

❷ 不要轻信传统；

mā itikirāya,

❸ 不要轻信 hearsay/传言；

mā piṭakasampadānena,

❹ 不要因为符合宗教典籍就信；

mā takkahetu,

❺ 不要因为符合逻辑推论就信（不要单凭推测）；

mā nayahetu,

❻ 不要因为符合方法论或公理就信；

mā ākāraparivitakkena,

❼ 不要因为（貌似）深思熟虑就信；

mā diṭṭhinijjhānakkhantiyā,

❽ 不要因为符合自己的观点或偏好就信；

mā bhabbarūpatāya,

❾ 不要因为（说话者）看起来可信或有权威就信；

mā samaṇo no garūti.

❿ 不要因为‘这位沙门是我们的导师’就信。”

第二节 ❦ 实证态度 ─➢ 不断发现 Rumors stop at the wise

☆ 十种恶法 ➾ ㈠ 贪心、㈡ 贪行、㈢ 嗔心、㈣ 嗔行、㈤ 痴心、㈥ 痴行、㈦ 不善、㈧ 有罪、㈨ 智者谴责、㈩ 苦果。

Yadā tumhe, sāḷhā, attanāva jāneyyātha –

沙罗！如果你们自己知道了——

ime dhammā akusalā,

“① ～⑦ 这些法是不善的，

ime dhammā sāvajjā,

⑧ 这些法是有罪的，

ime dhammā viññugarahitā,

⑨ 这些法是被智者谴责的，

ime dhammā samattā samādinnā ahitāya dukkhāya saṃvattantīti,

⑩ 完全接受并实行这些法，会导致不利和痛苦！”

atha tumhe, sāḷhā, pajaheyyāthā’ti,

沙罗！那时，你们就应该舍弃它们（这些十种恶法）。’

iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

我这样说，是依据这个道理而说的。”

卍　　　　卍　　　　卍

第四章 ✩ 十种善法之判断 The criterion for acceptance

第一节 ❦ 如实态度 ─➢ 勿信谣言 Don't believe rumors

“Etha tumhe, sāḷhā,

（尊者难陀迦接着说：）“‘来吧，沙罗！

mā anussavena,

❶ 不要轻信传闻（或：不要因反复听闻就信以为真）；

mā paramparāya,

❷ 不要轻信传统；

mā itikirāya,

❸ 不要轻信 hearsay/传言；

mā piṭakasampadānena,

❹ 不要因为符合宗教典籍就信；

mā takkahetu,

❺ 不要因为符合逻辑推论就信（不要单凭推测）；

mā nayahetu,

❻ 不要因为符合方法论或公理就信；

mā ākāraparivitakkena,

❼ 不要因为（貌似）深思熟虑就信；

mā diṭṭhinijjhānakkhantiyā,

❽ 不要因为符合自己的观点或偏好就信；

mā bhabbarūpatāya,

❾ 不要因为（说话者）看起来可信或有权威就信；

mā samaṇo no garūti.

❿ 不要因为‘这位沙门是我们的导师’就信。’

第二节 ❦ 实证态度 ─➢ 不断发现 Rumors stop at the wise

☆ 十种恶法 ➾ ㈠ 贪心、㈡ 贪行、㈢ 嗔心、㈣ 嗔行、㈤ 痴心、㈥ 痴行、㈦ 不善、㈧ 有罪、㈨ 智者谴责、㈩ 苦果。

☆ 十种善法 ➾ ㈠ 戒心、㈡ 戒行、㈢ 定心、㈣ 定行、㈤ 慧心、㈥ 慧行、㈦ 善、㈧ 无过、㈨ 智者称赞、㈩ 乐果。

Yadā tumhe, sāḷhā, attanāva jāneyyātha –

沙罗！如果你们自己知道了——

‘ime dhammā kusalā,

‘⓵ ～⓻ 这些法是善的，

ime dhammā anavajjā,

⓼ 这些法是无罪的，

ime dhammā viññuppasatthā,

⓽ 这些法是被智者称赞的，

ime dhammā samattā samādinnā hitāya sukhāya saṃvattantī’ti,

⓾ 完全接受并实行这些法，会带来利益和安乐！’

atha tumhe, sāḷhā, upasampajja vihareyyātha.

沙罗！那时，你们就应该接受并安住于（这十种善法）！”

第五章 ✩ 十种善法之问答 Absence of greed, hate, and delusion

☆ 十种善法 ➾ ㈠ 戒心、㈡ 戒行、㈢ 定心、㈣ 定行、㈤ 慧心、㈥ 慧行、㈦ 善、㈧ 无过、㈨ 智者称赞、㈩ 乐果。

第一节 ❦ 无贪（戒心） Non-greed

“Taṃ kiṃ maññatha, sāḷhā, atthi alobho”ti?

（尊者难陀迦问：）“沙罗！你们怎么认为？[所谓：] 有无贪心吗？”

“Evaṃ, bhante”.

（沙罗答：）“尊者！是的。”

第二节 ❦ 无贪行（戒行） Virtue of non-greed

“Anabhijjhāti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi.

（尊者难陀迦又问：）“沙罗！我说这就是离贪欲——

一、 不杀生 Non-injure

Aluddho kho ayaṃ, sāḷhā, anabhijjhālu neva pāṇaṃ hanati,

沙罗！离贪心的人，不会因为贪婪（妄想）而去杀害生命；

二、 不偷盗 Non-usurp

na adinnaṃ ādiyati,

不拿取没有被给予的东西；

三、 不邪淫 Non-adultery

na paradāraṃ gacchati,

不与他人妻子通奸；

四、 不妄语 Non-defraud

na musā bhaṇati,

不说虚假的话；

五、 不教唆 Non-instigate

parampi na tathattāya samādapeti,

也不教唆他人做同样的事（犯罪），

yaṃ sa hoti dīgharattaṃ hitāya sukhāyā”ti.

这会给他带来长期的利益和安乐吗？”

“Evaṃ, bhante”.

（沙罗答：）“尊者！是的！”

第三节 ❦ 无嗔（定心） Non-hate

“Taṃ kiṃ maññatha, sāḷhā, atthi adoso”ti?

（尊者难陀迦三问：）“沙罗！你们怎么认为？[所谓：] 有无嗔心吗？”

“Evaṃ, bhante”.

（沙罗答：）“尊者！是的。”

第四节 ❦ 无嗔行（定行） Virtue of non-hate

“Abyāpādoti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi.

（尊者难陀迦四问：）“沙罗！我说这就是离嗔恚——

一、 不杀生 Non-injure

Aduṭṭho kho ayaṃ, sāḷhā, abyāpannacitto neva pāṇaṃ hanati,

沙罗！离嗔心的人，不会因为心怀恶意（过失）而去杀害生命；

二、 不偷盗 Non-usurp

na adinnaṃ ādiyati,

不拿取没有被给予的东西；

三、 不邪淫 Non-adultery

na paradāraṃ gacchati,

不与他人妻子通奸；

四、 不妄语 Non-defraud

na musā bhaṇati,

不说虚假的话；

五、 不教唆 Non-instigate

parampi na tathattāya samādapeti,

也不教唆他人做同样的事（犯罪），

yaṃ sa hoti dīgharattaṃ hitāya sukhāyā”ti.

这会给他带来长期的利益和安乐吗？”

“Evaṃ, bhante”.

（沙罗答：）“尊者！是的！”

第五节 ❦ 无痴（慧心） Non-delusion

“Taṃ kiṃ maññatha, sāḷhā, atthi amoho”ti?

（尊者难陀迦五问：）“沙罗！你们怎么认为？[所谓：] 有无痴心吗？”

“Evaṃ, bhante”.

（沙罗答：）“尊者！是的。”

第六节 ❦ 无痴行（慧行） Virtue of non-delusion

“Vijjāti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi.

（尊者难陀迦六问：）“沙罗！我说这就是明（智慧）——

一、 不杀生 Non-injure

Amūḷho kho ayaṃ, sāḷhā, vijjāgato neva pāṇaṃ hanati,

沙罗！离痴心（不愚痴）的人，有智慧，不会因为无明（蒙蔽）而去杀害生命；

二、 不偷盗 Non-usurp

na adinnaṃ ādiyati,

不拿取没有被给予的东西；

三、 不邪淫 Non-adultery

na paradāraṃ gacchati,

不与他人妻子通奸；

四、 不妄语 Non-defraud

na musā bhaṇati,

不说虚假的话；

五、 不教唆 Non-instigate

parampi na tathattāya samādapeti,

也不教唆他人做同样的事（犯罪），

yaṃ sa hoti dīgharattaṃ hitāya sukhāyā”ti.

这会给他带来长期的利益和安乐吗？”

“Evaṃ, bhante”.

（沙罗答：）“尊者！是的！”

第七节 ❦ 善 Beneficent

“Taṃ kiṃ maññatha, sāḷhā, ime dhammā kusalā vā akusalā vā”ti?

（尊者难陀迦七问：）“沙罗！你们怎么认为？这些法是善的呢？还是不善的呢？”

“Kusalā, bhante”.

（沙罗答：）“尊者！是善的。”

第八节 ❦ 无过 Unimpeachable

“Sāvajjā vā anavajjā vā”ti?

（尊者难陀迦八问：）“是有罪的呢？还是无罪的呢？”

“Anavajjā, bhante”.

（沙罗答：）“尊者！是无罪的。”

第九节 ❦ 智者称赞 Praise from wise men

“Viññugarahitā vā viññuppasatthā vā”ti?

（尊者难陀迦九问：）“是被智者谴责的呢？还是被智者称赞的呢？”

“Viññuppasatthā, bhante”.

（沙罗答：）“尊者！是被智者称赞的。”

第十节 ❦ 乐果 Blessedness

“Samattā samādinnā hitāya sukhāya saṃvattanti, no vā? Kathaṃ vā ettha hotī”ti?

（尊者难陀迦十问：）“完全接受并实行（这十种善法），是会带来利益和安乐呢，还是不会？对此你们怎么看？”

“Samattā, bhante, samādinnā hitāya sukhāya saṃvattantīti. Evaṃ no ettha hotī”ti.

（沙罗答：）“尊者！完全接受并实行（这十种善法），会带来利益和安乐！对此，我们正是这样认为的！”

第六章 ✩ 十种善法之总结 Summarize 10 kinds of good deeds

第一节 ❦ 如实态度 ─➢ 勿信谣言 Don't believe rumors

“Iti kho, sāḷhā, yaṃ taṃ avocumhā –

（尊者难陀迦总结说：）“沙罗！因此，我对你们说：

‘etha tumhe, sāḷhā,

‘“来吧，沙罗！

mā anussavena,

❶ 不要轻信传闻（或：不要因反复听闻就信以为真）；

mā paramparāya,

❷ 不要轻信传统；

mā itikirāya,

❸ 不要轻信 hearsay/传言；

mā piṭakasampadānena,

❹ 不要因为符合宗教典籍就信；

mā takkahetu,

❺ 不要因为符合逻辑推论就信（不要单凭推测）；

mā nayahetu,

❻ 不要因为符合方法论或公理就信；

mā ākāraparivitakkena,

❼ 不要因为（貌似）深思熟虑就信；

mā diṭṭhinijjhānakkhantiyā,

❽ 不要因为符合自己的观点或偏好就信；

mā bhabbarūpatāya,

❾ 不要因为（说话者）看起来可信或有权威就信；

mā samaṇo no garūti.

❿ 不要因为‘这位沙门是我们的导师’就信。”

第二节 ❦ 实证态度 ─➢ 不断发现 Rumors stop at the wise

☆ 十种善法 ➾ ㈠ 戒心、㈡ 戒行、㈢ 定心、㈣ 定行、㈤ 慧心、㈥ 慧行、㈦ 善、㈧ 无过、㈨ 智者称赞、㈩ 乐果。

Yadā tumhe, sāḷhā, attanāva jāneyyātha –

沙罗！如果你们自己知道了——

ime dhammā kusalā,

“⓵ ～⓻ 这些法是善的，

ime dhammā anavajjā,

⓼ 这些法是无罪的，

ime dhammā viññuppasatthā,

⓽ 这些法是被智者称赞的，

ime dhammā samattā samādinnā dīgharattaṃ hitāya sukhāya saṃvattantīti,

⓾ 完全接受并实行这些法，会长久地带来利益和安乐！”

atha tumhe, sāḷhā, upasampajja vihareyyāthā’ti,

沙罗！那时，你们就应该接受并安住于（这十种善法）！’

iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

我这样说，是依据这个道理而说的。”

卍　　　　卍　　　　卍

第七章 ✩ 遍满无量心 The Four Exalted Dwellings

☆ 四无量心 ➾ 慈无量心、悲无量心、喜无量心、舍无量心。

☆ 如实态度 ➾ 不断发现 ➾ 遍满无量心 ➾ 现法四安慰。

“Sa kho so, sāḷhā, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno patissato

（尊者难陀迦最后说：）“沙罗！那位圣弟子，像这样，以正知、正念，离贪、离嗔、离痴——

第一节 ❦ 慈无量心 Immeasurable amity

mettāsahagatena cetasā…pe… [ekaṃ disaṃ pharitvā viharati,

以与慈心相应的心...（省略）... 遍满一个方向而住；

tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya

同样地（遍满）第二方，同样地第三方，同样地第四方，像这样，向上、向下、向横（四维），在一切处，对一切众生；

sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati.]

以与慈心相应的心，广大、宏伟、无量、无怨恨、无恶意地，遍满整个世界而住。

第二节 ❦ 悲无量心 Immeasurable compassion

karuṇā…pe…

以与悲心相应的心...（省略）... 遍满一个方向而住；

同样地（遍满）第二方，同样地第三方，同样地第四方，像这样，向上、向下、向横（四维），在一切处，对一切众生；

以与悲心相应的心，广大、宏伟、无量、无怨恨、无恶意地，遍满整个世界而住。

第三节 ❦ 喜无量心 Immeasurable gladness

muditā…pe…

以与喜心相应的心...（省略）... 遍满一个方向而住；

同样地（遍满）第二方，同样地第三方，同样地第四方，像这样，向上、向下、向横（四维），在一切处，对一切众生；

以与喜心相应的心，广大、宏伟、无量、无怨恨、无恶意地，遍满整个世界而住。

第四节 ❦ 舍无量心 Infinite equanimity

upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati,

以与舍心相应的心，遍满一个方向而住；

tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya

同样地（遍满）第二方，同样地第三方，同样地第四方，像这样，向上、向下、向横（四维），在一切处，对一切众生；

sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati.

以与舍心相应的心，广大、宏伟、无量、无怨恨、无恶意地，遍满整个世界而住。

第八章 ✩ 成就梵行

So evaṃ pajānāti – ‘atthi idaṃ, atthi hīnaṃ, atthi paṇītaṃ, atthi imassa saññāgatassa uttari [uttariṃ (sī. syā. kaṃ. pī.)] nissaraṇan’ti.

他这样了知：‘有这个（状态），有低劣的，有高尚的，更有超越这个受想（或：意识状态）束缚的出离！’

Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati,

对他这样了知、这样看见的人，心从欲漏解脱；

bhavāsavāpi cittaṃ vimuccati,

心从有漏解脱；

avijjāsavāpi cittaṃ vimuccati;

心从无明漏解脱；

vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.

在解脱中生起‘已解脱’的智识。

‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.

他了知：‘此生已尽，梵行已立；所作已办，不再有后有（轮回之生）！’

“So evaṃ pajānāti –

他这样了知：

‘ahu pubbe lobho, tadahu akusalaṃ, so etarahi natthi, iccetaṃ kusalaṃ;

‘以前有贪，那是不善；现在没有了，这就是善！

ahu pubbe doso…pe… so etarahi natthi, iccetaṃ kusalaṃ;

以前有嗔...（省略）... 现在没有了，这就是善！

ahu pubbe moho, tadahu akusalaṃ, so etarahi natthi, iccetaṃ kusalan’ti.

以前有痴，那是不善；现在没有了，这就是善！’

So diṭṭheva dhamme nicchāto nibbuto sītibhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatī”ti.

他在现世中就无欲、寂灭、清凉，感受安乐，如同梵天一般安住。”

Chaṭṭhaṃ.

（沙罗经 ～大品‧）第六（经终）

～《增支部经典‧三集‧五十经篇之二‧大品‧Sāḷhasutta 沙罗经》(AN 3.67)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 3.52-103)/2.2 Mahāvagga 大品 (AN 3.62-71)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.7 Kathāvatthusutta 讨论的事情 (AN 3.68)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Kathāvatthusuttaṃ

68. “Tīṇimāni, bhikkhave, kathāvatthūni. Katamāni tīṇi? Atītaṃ vā, bhikkhave, addhānaṃ ārabbha kathaṃ katheyya – ‘evaṃ ahosi atītamaddhānan’ti. Anāgataṃ vā, bhikkhave, addhānaṃ ārabbha kathaṃ katheyya – ‘evaṃ bhavissati anāgatamaddhānan’ti. Etarahi vā, bhikkhave, paccuppannaṃ addhānaṃ ārabbha kathaṃ katheyya – ‘evaṃ hoti etarahi paccuppannamaddhānan’”ti [evaṃ etarahi paccuppannanti (sī. pī. ka.), evaṃ hoti etarahi paccuppannanti (syā. kaṃ.)].

“Kathāsampayogena, bhikkhave, puggalo veditabbo yadi vā kaccho yadi vā akacchoti. Sacāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno ekaṃsabyākaraṇīyaṃ pañhaṃ na ekaṃsena byākaroti, vibhajjabyākaraṇīyaṃ pañhaṃ na vibhajja byākaroti, paṭipucchābyākaraṇīyaṃ pañhaṃ na paṭipucchā byākaroti, ṭhapanīyaṃ pañhaṃ na ṭhapeti [thapanīyaṃ pañhaṃ na thapeti (ka.)], evaṃ santāyaṃ, bhikkhave, puggalo akaccho hoti. Sace panāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno ekaṃsabyākaraṇīyaṃ pañhaṃ ekaṃsena byākaroti, vibhajjabyākaraṇīyaṃ pañhaṃ vibhajja byākaroti, paṭipucchābyākaraṇīyaṃ pañhaṃ paṭipucchā byākaroti, ṭhapanīyaṃ pañhaṃ ṭhapeti, evaṃ santāyaṃ, bhikkhave, puggalo kaccho hoti.

“Kathāsampayogena, bhikkhave, puggalo veditabbo yadi vā kaccho yadi vā akacchoti. Sacāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno ṭhānāṭhāne na saṇṭhāti parikappe na saṇṭhāti aññātavāde [aññavāde (sī. syā. kaṃ. pī.), aññātavāre (ka.)] na saṇṭhāti paṭipadāya na saṇṭhāti, evaṃ santāyaṃ, bhikkhave, puggalo akaccho hoti. Sace panāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno ṭhānāṭhāne saṇṭhāti parikappe saṇṭhāti aññātavāde saṇṭhāti paṭipadāya saṇṭhāti, evaṃ santāyaṃ, bhikkhave, puggalo kaccho hoti.

“Kathāsampayogena, bhikkhave, puggalo veditabbo yadi vā kaccho yadi vā akacchoti. Sacāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno aññenaññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti, evaṃ santāyaṃ, bhikkhave, puggalo akaccho hoti. Sace panāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno na aññenaññaṃ paṭicarati na bahiddhā kathaṃ apanāmeti, na kopañca dosañca appaccayañca pātukaroti, evaṃ santāyaṃ, bhikkhave, puggalo kaccho hoti.

“Kathāsampayogena, bhikkhave, puggalo veditabbo yadi vā kaccho yadi vā akacchoti. Sacāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno abhiharati abhimaddati anupajagghati [anusaṃjagghati (ka.)] khalitaṃ gaṇhāti, evaṃ santāyaṃ, bhikkhave, puggalo akaccho hoti. Sace panāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno nābhiharati nābhimaddati na anupajagghati na khalitaṃ gaṇhāti, evaṃ santāyaṃ, bhikkhave, puggalo kaccho hoti.

“Kathāsampayogena, bhikkhave, puggalo veditabbo yadi vā saupaniso yadi vā anupanisoti. Anohitasoto, bhikkhave, anupaniso hoti, ohitasoto saupaniso hoti. So saupaniso samāno abhijānāti ekaṃ dhammaṃ, parijānāti ekaṃ dhammaṃ, pajahati ekaṃ dhammaṃ, sacchikaroti ekaṃ dhammaṃ. So abhijānanto ekaṃ dhammaṃ, parijānanto ekaṃ dhammaṃ, pajahanto ekaṃ dhammaṃ, sacchikaronto ekaṃ dhammaṃ sammāvimuttiṃ phusati. Etadatthā, bhikkhave, kathā; etadatthā mantanā; etadatthā upanisā; etadatthaṃ sotāvadhānaṃ, yadidaṃ anupādā cittassa vimokkhoti.

“Ye viruddhā sallapanti, viniviṭṭhā samussitā;

Anariyaguṇamāsajja, aññoññavivaresino.

“Dubbhāsitaṃ vikkhalitaṃ, sampamohaṃ [sasammohaṃ (ka.)] parājayaṃ;

Aññoññassābhinandanti, tadariyo kathanācare [tadariyo na kathaṃ vade (ka.)].

“Sace cassa kathākāmo, kālamaññāya paṇḍito;

Dhammaṭṭhapaṭisaṃyuttā, yā ariyacaritā [ariyañcaritā (sī.), ariyādikā (ka.)] kathā.

“Taṃ kathaṃ kathaye dhīro, aviruddho anussito;

Anunnatena manasā, apaḷāso asāhaso.

“Anusūyāyamāno so, sammadaññāya bhāsati;

Subhāsitaṃ anumodeyya, dubbhaṭṭhe nāpasādaye [nāvasādaye (sī. pī.)].

“Upārambhaṃ na sikkheyya, khalitañca na gāhaye [na bhāsaye (ka.)];

Nābhihare nābhimadde, na vācaṃ payutaṃ bhaṇe.

“Aññātatthaṃ pasādatthaṃ, sataṃ ve hoti mantanā;

Evaṃ kho ariyā mantenti, esā ariyāna mantanā;

Etadaññāya medhāvī, na samusseyya mantaye”ti. sattamaṃ;

☸---------------------------------------------------------------------

讨论的事情

一〇 诸比丘！有这三种讨论的事情。是哪三种呢？

诸比丘！或者，是针对过去的事情来谈论：‘过去是这样发生的。’或者，诸比丘！是针对未来的事情来谈论：‘未来将会这样发生。’或者，诸比丘！是针对现在的事情来谈论：‘现在是这样发生的。’

二 诸比丘！通过交谈，可以了解一个人是善于讨论还是不善于讨论。

如果有人被提问时，对于应该明确回答的问题，他不明确回答；对于应该分别回答的问题，他不分别回答；对于应该反问后回答的问题，他不反问后回答；对于应该搁置的问题，他不搁置。那么，诸比丘！这样的人就是不善于讨论的人。

诸比丘！反之，如果有人被提问时，对于应该明确回答的问题，他明确回答；对于应该分别回答的问题，他分别回答；对于应该反问后回答的问题，他反问后回答；对于应该搁置的问题，他搁置。那么，诸比丘！这样的人就是善于讨论的人。

三 诸比丘！通过交谈，可以了解一个人是善于讨论还是不善于讨论。

诸比丘！如果有人被提问时，（在回答中）不依处非处（合宜与不合宜之处）、不依推论、不依他人的观点、不依（正确）的方法而立论。那么，诸比丘！这样的人就是不善于讨论的人。

诸比丘！反之，如果有人被提问时，他（在回答中）依处非处（合宜与不合宜之处）、依推论、依他人的观点、依（正确）的方法而立论。那么，诸比丘！这样的人就是善于讨论的人。

四 诸比丘！通过交谈，可以了解一个人是善于讨论还是不善于讨论。

诸比丘！如果有人被提问时，他用别的话题来迴避，把话题引到外面去，表现出气愤、恼怒和不悦。那么，诸比丘！这样的人就是不善于讨论的人。

诸比丘！反之，如果有人被提问时，他不用别的话题来迴避，不把话题引到外面去，不表现出气愤、恼怒和不悦。那么，诸比丘！这样的人就是善于讨论的人。

五 诸比丘！通过交谈，可以了解一个人是善于讨论还是不善于讨论。

诸比丘！如果有人被提问时，他压制对方，挫败对方，嘲笑对方，抓住对方的错失。那么，诸比丘！这样的人就是不善于讨论的人。

诸比丘！反之，如果有人被提问时，他不压制对方，不挫败对方，不嘲笑对方，不抓住对方的错失。那么，诸比丘！这样的人就是善于讨论的人。

六 诸比丘！通过交谈，可以了解一个人是有（学习的）基础还是没有基础。

诸比丘！不倾听（法义）的人，是没有基础的；倾听的人，是有基础的。那有基础的人，能亲证一法，遍知一法，断除一法，实证一法。他通过亲证一法，遍知一法，断除一法，实证一法，而触证正解脱。

诸比丘！这无取着的心解脱，就是谈论的目的，商议的目的，（学习）基础的目的，倾听的目的。

七 那些互相敌对地交谈的人， 固执己见而傲慢；

他们依止非圣者的品性， 互相寻找对方的过失。

他们乐于见到对方的恶说、失误、 迷惑和失败；

圣者不应如此谈论。

如果想要谈论，明智者了知时机；

谈论那符合正法、 与圣者行持相关的言论。

贤者应如是说： 不敌对，不傲慢；

以不骄慢之心， 不固执，不粗暴。

他不怀嫉妒， 完全了知后发言；

他应随喜善说， 对于恶说（说得不好的地方），不应加以贬斥。

不应学习（挑剔的）诘问， 不应抓住（对方的）过失；

不应攻击，不应压制， 不说无关（真实义理）的话语。

为了正知和信解， 圣者的商议正是如此；

贤者们如此商议， 这是圣者的商议方式。

明智者了知此理， 商议时不应傲慢。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 3.52-103)/2.2 Mahāvagga 大品 (AN 3.62-71)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.8 Aññatitthiyasutta 外道的提问 (AN 3.69)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Aññatitthiyasuttaṃ

69. “Sace, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – ‘tayome, āvuso, dhammā. Katame tayo? Rāgo, doso, moho – ime kho, āvuso, tayo dhammā. Imesaṃ, āvuso, tiṇṇaṃ dhammānaṃ ko viseso ko adhippayāso [adhippāyo (sī.) adhippāyāso (syā. kaṃ. pī.) adhi + pa + yasu + ṇa = adhippayāso] kiṃ nānākaraṇan’ti? Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ kinti byākareyyāthā”ti? “Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti. “Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Sace, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – ‘tayome, āvuso, dhammā. Katame tayo? Rāgo, doso, moho – ime kho, āvuso, tayo dhammā; imesaṃ, āvuso, tiṇṇaṃ dhammānaṃ ko viseso ko adhippayāso kiṃ nānākaraṇan’ti? Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha – ‘rāgo kho, āvuso, appasāvajjo dandhavirāgī, doso mahāsāvajjo khippavirāgī, moho mahāsāvajjo dandhavirāgī’” ti.

“‘Ko panāvuso, hetu ko paccayo yena anuppanno vā rāgo uppajjati uppanno vā rāgo bhiyyobhāvāya vepullāya saṃvattatī’ti? ‘Subhanimittantissa vacanīyaṃ. Tassa subhanimittaṃ ayoniso manasi karoto anuppanno vā rāgo uppajjati uppanno vā rāgo bhiyyobhāvāya vepullāya saṃvattati. Ayaṃ kho, āvuso, hetu ayaṃ paccayo yena anuppanno vā rāgo uppajjati uppanno vā rāgo bhiyyobhāvāya vepullāya saṃvattatī’”ti.

“‘Ko panāvuso, hetu ko paccayo yena anuppanno vā doso uppajjati uppanno vā doso bhiyyobhāvāya vepullāya saṃvattatī’ti? ‘Paṭighanimittaṃ tissa vacanīyaṃ. Tassa paṭighanimittaṃ ayoniso manasi karoto anuppanno vā doso uppajjati uppanno vā doso bhiyyobhāvāya vepullāya saṃvattati. Ayaṃ kho, āvuso, hetu ayaṃ paccayo yena anuppanno vā doso uppajjati uppanno vā doso bhiyyobhāvāya vepullāya saṃvattatī’”ti.

“‘Ko panāvuso, hetu ko paccayo yena anuppanno vā moho uppajjati uppanno vā moho bhiyyobhāvāya vepullāya saṃvattatī’ti? ‘Ayoniso manasikāro tissa vacanīyaṃ. Tassa ayoniso manasi karoto anuppanno vā moho uppajjati uppanno vā moho bhiyyobhāvāya vepullāya saṃvattati. Ayaṃ kho, āvuso, hetu ayaṃ paccayo yena anuppanno vā moho uppajjati uppanno vā moho bhiyyobhāvāya vepullāya saṃvattatī’”ti.

“‘Ko panāvuso, hetu ko paccayo yena anuppanno ceva rāgo nuppajjati uppanno ca rāgo pahīyatī’ti? ‘Asubhanimittantissa vacanīyaṃ. Tassa asubhanimittaṃ yoniso manasi karoto anuppanno ceva rāgo nuppajjati uppanno ca rāgo pahīyati. Ayaṃ kho, āvuso, hetu ayaṃ paccayo yena anuppanno ceva rāgo nuppajjati uppanno ca rāgo pahīyatī’”ti.

“‘Ko panāvuso, hetu ko paccayo yena anuppanno ceva doso nuppajjati uppanno ca doso pahīyatī’ti? ‘Mettā cetovimuttī tissa vacanīyaṃ. Tassa mettaṃ cetovimuttiṃ yoniso manasi karoto anuppanno ceva doso nuppajjati uppanno ca doso pahīyati. Ayaṃ kho, āvuso, hetu ayaṃ paccayo yena anuppanno ceva doso nuppajjati uppanno ca doso pahīyatī’”ti.

“‘Ko panāvuso, hetu ko paccayo yena anuppanno ceva moho nuppajjati uppanno ca moho pahīyatī’ti? ‘Yonisomanasikāro tissa vacanīyaṃ. Tassa yoniso manasi karoto anuppanno ceva moho nuppajjati uppanno ca moho pahīyati. Ayaṃ kho, āvuso, hetu ayaṃ paccayo yena anuppanno vā moho nuppajjati uppanno ca moho pahīyatī’”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

外道的提问

一 “比丘们！如果其他宗派的游方僧这样问：‘朋友们！有这三种法。是哪三种呢？是贪、嗔、痴。朋友们！这就是三种法。朋友们，这三种法有什么差别？有什么特征？有什么区别呢？’ 比丘们！如果你们被这样问，对其他宗派的游方僧将怎么回答呢？”

“尊者！我们的教法是以世尊为根本，以世尊为指导，以世尊为归宿。尊者！请世尊阐明这个道理吧，我们听闻世尊的教导后，应当受持。”

“那么，比丘们，仔细听！好好地思维，我将要说。”那些比丘回答世尊：“是的，尊者。”

世尊这样说道：

“比丘们！如果其他宗派的游方僧这样问：‘朋友们！有这三种法，是哪三种呢？是贪、嗔、痴。朋友们！这就是三种法。朋友们！这三种法有什么差别？有什么特征？有什么区别呢？’ 比丘们！如果你们被这样问，就应当对那些其他宗派的游方僧这样解说：‘朋友们！贪的过失较小但难以断除，嗔的过失严重但容易断除，痴的过失严重且难以断除。’

二 ‘朋友们！那未生起的贪欲生起，或已生起的贪欲增长广大，是什么原因、什么缘由呢？’

‘应当说是“净相”（可喜的相）。由于不如理地思惟净相，未生起的贪欲就会生起，已生起的贪欲就会增长广大。朋友们！这就是未生起的贪欲生起，或已生起的贪欲增长广大的原因，这就是它的缘由。’

三 ‘再者，朋友们！未生起的嗔恨生起，或已生起的嗔恨增长广大，是什么原因、什么缘由呢？’

‘应当说是“恚相”（抵抗相/嗔恚相）。由于不如理地思惟恚相，未生起的嗔恨就会生起，已生起的嗔恨就会增长广大。朋友们！这就是未生起的嗔恨生起，或已生起的嗔恨增长广大的原因，这就是它的缘由。’

四 ‘再者，朋友们！未生起的愚痴生起，或已生起的愚痴增长广大，是什么原因、什么缘由呢？’

‘应当说是“不如理作意”。由于不如理地思惟，未生起的愚痴就会生起，已生起的愚痴就会增长广大。朋友们！这就是未生起的愚痴生起，已生起的愚痴增长广大的原因，这就是它的缘由。’

五 ‘再者，朋友们！那未生起的贪欲不生起，或已生起的贪欲被断除，是什么原因、什么缘由呢？’

‘应当说是“不净相”。由于如理地思惟不净相，未生起的贪欲就不会生起，已生起的贪欲就会被断除。这就是未生起的贪欲不生起，已生起的贪欲被断除的原因，这就是它的缘由。’

六 ‘再者，朋友们！未生起的嗔恨不生起，或已生起的嗔恨被断除，是什么原因、什么缘由呢？’

‘应当说是“慈心解脱”。由于如理地思惟慈心解脱，未生起的嗔恨就不会生起，已生起的嗔恨就会被断除。朋友们！这就是未生起的嗔恨不生起，或已生起的嗔恨被断除的原因，这就是它的缘由。’

七 ‘再者，朋友们！未生起的愚痴不生起，或已生起的愚痴被断除，是什么原因、什么缘由呢？’

‘应当说是“如理作意”。由于如理地作意，未生起的愚痴就不会生起，已生起的愚痴就会被断除，这就是未生起的愚痴不生起，或已生起的愚痴被断除的原因，这就是它的缘由。’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 3.52-103)/2.2 Mahāvagga 大品 (AN 3.62-71)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.9 Akusalamūlasutta 不善根 (AN 3.70)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Akusalamūlasuttaṃ

70. “Tīṇimāni, bhikkhave, akusalamūlāni. Katamāni tīṇi? Lobho akusalamūlaṃ, doso akusalamūlaṃ, moho akusalamūlaṃ.

“Yadapi, bhikkhave, lobho tadapi akusalamūlaṃ [akusalaṃ (sī. syā. kaṃ. pī.)]; yadapi luddho abhisaṅkharoti kāyena vācāya manasā tadapi akusalaṃ [akusalamūlaṃ (ka.)]; yadapi luddho lobhena abhibhūto pariyādinnacitto parassa asatā dukkhaṃ uppādayati [upadahati (sī. syā. kaṃ. pī.)] vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi akusalaṃ [idaṃ pana sabbatthapi evameva dissati]. Itissame lobhajā lobhanidānā lobhasamudayā lobhapaccayā aneke pāpakā akusalā dhammā sambhavanti.

“Yadapi, bhikkhave, doso tadapi akusalamūlaṃ; yadapi duṭṭho abhisaṅkharoti kāyena vācāya manasā tadapi akusalaṃ; yadapi duṭṭho dosena abhibhūto pariyādinnacitto parassa asatā dukkhaṃ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi akusalaṃ. Itissame dosajā dosanidānā dosasamudayā dosapaccayā aneke pāpakā akusalā dhammā sambhavanti.

“Yadapi, bhikkhave, moho tadapi akusalamūlaṃ; yadapi mūḷho abhisaṅkharoti kāyena vācāya manasā tadapi akusalaṃ; yadapi mūḷho mohena abhibhūto pariyādinnacitto parassa asatā dukkhaṃ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi akusalaṃ. Itissame mohajā mohanidānā mohasamudayā mohapaccayā aneke pāpakā akusalā dhammā sambhavanti. Evarūpo cāyaṃ, bhikkhave, puggalo vuccati akālavādītipi, abhūtavādītipi, anatthavādītipi, adhammavādītipi, avinayavādītipi.

“Kasmā cāyaṃ, bhikkhave, evarūpo puggalo vuccati akālavādītipi, abhūtavādītipi, anatthavādītipi, adhammavādītipi, avinayavādītipi? Tathāhāyaṃ, bhikkhave, puggalo parassa asatā dukkhaṃ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi. Bhūtena kho pana vuccamāno avajānāti, no paṭijānāti; abhūtena vuccamāno na ātappaṃ karoti, tassa nibbeṭhanāya itipetaṃ atacchaṃ itipetaṃ abhūtanti. Tasmā evarūpo puggalo vuccati akālavādītipi, abhūtavādītipi, anatthavādītipi, adhammavādītipi, avinayavādītipi.

“Evarūpo, bhikkhave, puggalo lobhajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṃ viharati, savighātaṃ saupāyāsaṃ sapariḷāhaṃ. Kāyassa ca bhedā paraṃ maraṇā duggati pāṭikaṅkhā.

“Dosajehi…pe… mohajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṃ viharati, savighātaṃ saupāyāsaṃ sapariḷāhaṃ. Kāyassa ca bhedā paraṃ maraṇā duggati pāṭikaṅkhā. Seyyathāpi, bhikkhave, sālo vā dhavo vā phandano vā tīhi māluvālatāhi uddhasto pariyonaddho anayaṃ āpajjati, byasanaṃ āpajjati, anayabyasanaṃ āpajjati; evamevaṃ kho, bhikkhave, evarūpo puggalo lobhajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṃ viharati, savighātaṃ saupāyāsaṃ sapariḷāhaṃ. Kāyassa ca bhedā paraṃ maraṇā duggati pāṭikaṅkhā.

“Dosajehi…pe… mohajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṃ viharati savighātaṃ saupāyāsaṃ sapariḷāhaṃ. Kāyassa ca bhedā paraṃ maraṇā duggati pāṭikaṅkhā. Imāni kho, bhikkhave, tīṇi akusalamūlānīti.

“Tīṇimāni, bhikkhave, kusalamūlāni. Katamāni tīṇi? Alobho kusalamūlaṃ, adoso kusalamūlaṃ, amoho kusalamūlaṃ.

“Yadapi, bhikkhave, alobho tadapi kusalamūlaṃ [kusalaṃ (sī. syā. kaṃ. pī.)]; yadapi aluddho abhisaṅkharoti kāyena vācāya manasā tadapi kusalaṃ [kusalamūlaṃ (ka.)]; yadapi aluddho lobhena anabhibhūto apariyādinnacitto na parassa asatā dukkhaṃ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi kusalaṃ. Itissame alobhajā alobhanidānā alobhasamudayā alobhapaccayā aneke kusalā dhammā sambhavanti.

“Yadapi, bhikkhave, adoso tadapi kusalamūlaṃ; yadapi aduṭṭho abhisaṅkharoti kāyena vācāya manasā tadapi kusalaṃ; yadapi aduṭṭho dosena anabhibhūto apariyādinnacitto na parassa asatā dukkhaṃ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi kusalaṃ. Itissame adosajā adosanidānā adosasamudayā adosapaccayā aneke kusalā dhammā sambhavanti.

“Yadapi, bhikkhave, amoho tadapi kusalamūlaṃ; yadapi amūḷho abhisaṅkharoti kāyena vācāya manasā tadapi kusalaṃ; yadapi amūḷho mohena anabhibhūto apariyādinnacitto na parassa asatā dukkhaṃ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi kusalaṃ. Itissame amohajā amohanidānā amohasamudayā amohapaccayā aneke kusalā dhammā sambhavanti. Evarūpo cāyaṃ, bhikkhave, puggalo vuccati kālavādītipi, bhūtavādītipi, atthavādītipi, dhammavādītipi, vinayavādītipi.

“Kasmā cāyaṃ, bhikkhave, evarūpo puggalo vuccati kālavādītipi, bhūtavādītipi, atthavādītipi, dhammavādītipi, vinayavādītipi? Tathāhāyaṃ, bhikkhave, puggalo na parassa asatā dukkhaṃ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi. Bhūtena kho pana vuccamāno paṭijānāti no avajānāti; abhūtena vuccamāno ātappaṃ karoti tassa nibbeṭhanāya – ‘itipetaṃ atacchaṃ, itipetaṃ abhūtan’ti. Tasmā evarūpo puggalo vuccati kālavādītipi, atthavādītipi, dhammavādītipi, vinayavādītipi.

“Evarūpassa, bhikkhave, puggalassa lobhajā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Diṭṭheva dhamme sukhaṃ viharati avighātaṃ anupāyāsaṃ apariḷāhaṃ. Diṭṭheva dhamme parinibbāyati.

“Dosajā…pe… parinibbāyati. Mohajā…pe… parinibbāyati. Seyyathāpi bhikkhave, sālo vā dhavo vā phandano vā tīhi māluvālatāhi uddhasto pariyonaddho. Atha puriso āgaccheyya kuddāla-piṭakaṃ [kuddālapiṭakaṃ (sī. syā. kaṃ. pī.)] ādāya. So taṃ māluvālataṃ mūle chindeyya, mūle chetvā palikhaṇeyya, palikhaṇitvā mūlāni uddhareyya, antamaso usīranāḷimattānipi [usīranāḷamattānipi (sī. syā. kaṃ. pī.)]. So taṃ māluvālataṃ khaṇḍākhaṇḍikaṃ chindeyya, khaṇḍākhaṇḍikaṃ chetvā phāleyya, phāletvā sakalikaṃ sakalikaṃ kareyya, sakalikaṃ sakalikaṃ karitvā vātātape visoseyya, vātātape visosetvā agginā ḍaheyya, agginā ḍahitvā masiṃ kareyya, masiṃ karitvā mahāvāte vā ophuṇeyya nadiyā vā sīghasotāya pavāheyya. Evamassa [evamassu (sī.), evassu (ka.)] tā, bhikkhave, māluvālatā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Evamevaṃ kho, bhikkhave, evarūpassa puggalassa lobhajā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Diṭṭheva dhamme sukhaṃ viharati avighātaṃ anupāyāsaṃ apariḷāhaṃ. Diṭṭheva dhamme parinibbāyati.

“Dosajā …pe… mohajā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Diṭṭheva dhamme sukhaṃ viharati avighātaṃ anupāyāsaṃ apariḷāhaṃ. Diṭṭheva dhamme parinibbāyati. Imāni kho, bhikkhave, tīṇi kusalamūlānī”ti. Navamaṃ.

☸---------------------------------------------------------------------

不善根

一 “比丘们！有这三种不善根。是哪三种呢？

贪是不善根，嗔是不善根，痴是不善根。

比丘们！贪本身就是不善；贪婪的人通过身、语、意所造作的行为也是不善。贪婪的人被贪欲征服，心被占据，认为‘我有力量’（或‘依仗强力’），从而以不实（不正当）的方式给他人带来痛苦，无论是通过杀害、捆绑、剥夺、斥责还是驱逐，这也是不善。像这样，由贪而生、以贪为因、以贪为源、以贪为缘的许多邪恶、不善法就会生起。

二 比丘们！嗔本身就是不善。有嗔恨心的人通过身、语、意所造作的行为也是不善。有嗔恨心的人被嗔恨征服，心被占据，并且认为‘我有力量’（或‘依仗强力’），从而以不实（不正当）的方式给他人带来痛苦，无论是通过杀害、捆绑、剥夺、斥责还是驱逐，这也是不善。像这样，由嗔而生、以嗔为因、以嗔为源、以嗔为缘的许多邪恶、不善法就会生起。

三 比丘们！痴本身就是不善。愚痴的人通过身、语、意所造作的行为也是不善。愚痴的人被愚痴征服，心被占据，并且认为‘我有力量’（或‘依仗强力’），从而以不实（不正当）的方式给他人带来痛苦，无论是通过杀害、捆绑、剥夺、斥责还是驱逐，这也是不善。像这样，由痴而生、以痴为因、以痴为源、以痴为缘的许多邪恶、不善法就会生起。

四 比丘们！而且，这样的人被称为：非时语者、非实语者、无义语者、非法语者、非律语者。比丘们！为什么这样的人被称为非时语者、非实语者、无义语者、非法语者、非律语者呢？比丘们！因为这样的人依仗强力，以不实（不正当）的方式给他人带来痛苦，无论是通过杀害、捆绑、剥夺、斥责还是驱逐。当（别人）说的是事实时，他轻视而不承认；当（别人）说的是不实之词时，他也不努力去辨明‘这是不真实的，这是虚假的’。因此，这样的人被称为非时语者、非实语者、无义语者、非法语者、非律语者。比丘们！这样的人被贪欲所生的邪恶不善法征服，心被占据，在现世就生活在痛苦、困扰、苦恼、烦热之中，并且身体败坏、死亡之后，可以预期会堕入恶趣。由嗔而生……乃至……由痴所生的邪恶不善法所征服，心被占据，在现世就生活在痛苦、困扰、苦恼、烦热之中，并且身体败坏、死亡之后，可以预期会堕入恶趣。

五 比丘们！就好比娑罗树、陀婆树或翅子树，被三种蔓藤覆盖缠绕，陷入不幸、毁灭，陷入不幸和毁灭。比丘们！同样地，这样的人被贪欲所生的邪恶不善法征服，心被占据，在现世就生活在痛苦、困扰、苦恼、烦热之中，并且身体败坏、死亡之后，可以预期会堕入恶趣。由嗔而生……乃至……被痴所生的邪恶不善法所征服，心被占据，在现世就生活在痛苦、困扰、苦恼、烦热之中，并且身体败坏、死亡之后，可以预期会堕入恶趣。

比丘们！这就是三种不善根。

六 比丘们！有这三种善根。是哪三种呢？

无贪是善根，无嗔是善根，无痴是善根。

比丘们！无贪本身就是善根。无贪心的人通过身、语、意所造作的行为也是善。无贪心的人不被贪欲征服，心不被占据，不认为‘我有力量’（或‘依仗强力’），从而不以不实（不正当）的方式给他人带来痛苦，无论是通过杀害、捆绑、剥夺、斥责还是驱逐，这也是善。像这样，由无贪而生、以无贪为因、以无贪为源、以无贪为缘的许多善法就会生起。

七 比丘们！无嗔本身也是善根。无嗔心的人通过身、语、意所造作的行为也是善。无嗔心的人不被嗔恨征服，心不被占据，不认为‘我有力量’（或‘依仗强力’），从而不以不实（不正当）的方式给他人带来痛苦，无论是通过杀害、捆绑、剥夺、斥责还是驱逐，这也是善。像这样，由无嗔而生、以无嗔为因、以无嗔为源、以无嗔为缘的许多善法就会生起。

八 比丘们！无痴本身也是善根。无痴的人通过身、语、意所造作的行为也是善。无痴的人不被愚痴征服，心不被占据，不认为‘我有力量’（或‘依仗强力’），从而不以不实（不正当）的方式给他人带来痛苦，无论是通过杀害、捆绑、剥夺、斥责还是驱逐，这也是善。像这样，由无痴而生、以无痴为因、以无痴为源、以无痴为缘的许多善法就会生起。

九 比丘们！而且，这样的人被称为：适时语者、真实语者、有义语者、法语者、律语者。比丘们！为什么这样的人被称为适时语者、真实语者、有义语者、法语者、律语者呢？比丘们！因为这样的人不认为‘我有力量’（或‘依仗强力’），从而不以不实（不正当）的方式给他人带来痛苦，无论是通过杀害、捆绑、剥夺、斥责还是驱逐。当（别人）说的是事实时，他承认而不轻视；当（别人）说的是不实之词时，他努力去辨明：‘这是不真实的，这是虚假的。’因此，这样的人被称为适时语者、真实语者、有义语者、法语者、律语者。

一〇 比丘们！这样的人，由贪欲所生的邪恶不善法已被断除，被根除，如同被砍头的棕榈树，成为不存在之物，未来不会再生起。他在现世就安乐地生活，没有困扰，没有苦恼，没有烦热。他在现世就般涅槃。由嗔而生……乃至……由痴而生的邪恶不善法已被断除……未来不会再生起……他在现世就般涅槃。

一一 比丘们！譬如娑罗树、陀婆树或翅子树，被三种蔓藤覆盖缠绕。这时，有个人带着锄头和筐子来了。他从根部砍断那蔓藤，砍断后挖掘，挖掘后把根拔出来，甚至连香根草那样细小的根须也拔出。他把那蔓藤砍成碎块，砍成碎块后劈开，劈开后切成小片，切成小片后在风中和阳光下晒干，晒干后用火焚烧，烧成灰烬，然后在大风中吹散，或者让它顺着河流的急流漂走。比丘们！像这样，那蔓藤被根除，如同被砍头的棕榈树，成为不存在之物，未来不会再生起。比丘们！同样地，这样的人，由贪欲所生的邪恶不善法已被断除，被根除，如同被砍头的棕榈树，成为不存在之物，未来不会再生起。他在现世就安乐地生活，没有困扰，没有苦恼，没有烦热。他在现世就般涅槃。由嗔所生……乃至……由痴所生的邪恶不善法已被断除，被根除，如同被砍头的棕榈树，成为不存在之物，未来不会再生起。他在现世就安乐地生活，没有困扰，没有苦恼，没有烦热。他在现世就般涅槃。

比丘们！这就是三种善根。”

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 3.52-103)/2.2 Mahāvagga 大品 (AN 3.62-71)”

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【经名】 2.2.10 Uposathasutta 布萨 (AN 3.71)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Uposathasuttaṃ

71. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Atha kho visākhā migāramātā tadahuposathe yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho visākhaṃ migāramātaraṃ bhagavā etadavoca – “handa kuto nu tvaṃ, visākhe, āgacchasi divā divassā”ti? “Uposathāhaṃ, bhante, ajja upavasāmī”ti.

“Tayo khome, visākhe, uposathā. Katame tayo? Gopālakuposatho, nigaṇṭhuposatho, ariyuposatho. Kathañca, visākhe, gopālakuposatho hoti? Seyyathāpi, visākhe, gopālako sāyanhasamaye sāmikānaṃ gāvo niyyātetvā iti paṭisañcikkhati – ‘ajja kho gāvo amukasmiñca amukasmiñca padese cariṃsu, amukasmiñca amukasmiñca padese pānīyāni piviṃsu; sve dāni gāvo amukasmiñca amukasmiñca padese carissanti, amukasmiñca amukasmiñca padese pānīyāni pivissantī’ti; evamevaṃ kho, visākhe, idhekacco uposathiko iti paṭisañcikkhati – ‘ahaṃ khvajja idañcidañca khādanīyaṃ khādiṃ, idañcidañca bhojanīyaṃ bhuñjiṃ; sve dānāhaṃ idañcidañca khādanīyaṃ khādissāmi, idaṃ cidañca bhojanīyaṃ bhuñjissāmī’ti. So tena abhijjhāsahagatena cetasā divasaṃ atināmeti. Evaṃ kho visākhe, gopālakuposatho hoti. Evaṃ upavuttho kho, visākhe, gopālakuposatho na mahapphalo hoti na mahānisaṃso na mahājutiko na mahāvipphāro.

“Kathañca, visākhe, nigaṇṭhuposatho hoti? Atthi, visākhe, nigaṇṭhā nāma samaṇajātikā. Te sāvakaṃ evaṃ samādapenti – ‘ehi tvaṃ, ambho purisa, ye puratthimāya disāya pāṇā paraṃ yojanasataṃ tesu daṇḍaṃ nikkhipāhi; ye pacchimāya disāya pāṇā paraṃ yojanasataṃ tesu daṇḍaṃ nikkhipāhi; ye uttarāya disāya pāṇā paraṃ yojanasataṃ tesu daṇḍaṃ nikkhipāhi; ye dakkhiṇāya disāya pāṇā paraṃ yojanasataṃ tesu daṇḍaṃ nikkhipāhī’ti. Iti ekaccānaṃ pāṇānaṃ anuddayāya anukampāya samādapenti, ekaccānaṃ pāṇānaṃ nānuddayāya nānukampāya samādapenti. Te tadahuposathe sāvakaṃ evaṃ samādapenti – ‘ehi tvaṃ, ambho purisa, sabbacelāni [sabbaverāni (ka.)] nikkhipitvā evaṃ vadehi – nāhaṃ kvacani kassaci kiñcanatasmiṃ [kiñcanatasmi (?) kiriyāpadametaṃ yathā kiñcanatatthīti], na ca mama kvacani katthaci kiñcanatatthī’ti. Jānanti kho panassa mātāpitaro – ‘ayaṃ amhākaṃ putto’ti; sopi jānāti – ‘ime mayhaṃ mātāpitaro’ti. Jānāti kho panassa puttadāro – ‘ayaṃ mayhaṃ bhattā’ti; sopi jānāti – ‘ayaṃ mayhaṃ puttadāro’ti. Jānanti kho panassa dāsakammakaraporisā – ‘ayaṃ amhākaṃ ayyo’ti; sopi jānāti – ‘ime mayhaṃ dāsakammakaraporisā’ti. Iti yasmiṃ samaye sacce samādapetabbā musāvāde tasmiṃ samaye samādapenti. Idaṃ tassa musāvādasmiṃ vadāmi. So tassā rattiyā accayena bhoge adinnaṃyeva paribhuñjati. Idaṃ tassa adinnādānasmiṃ vadāmi. Evaṃ kho, visākhe, nigaṇṭhuposatho hoti. Evaṃ upavuttho kho, visākhe, nigaṇṭhuposatho na mahapphalo hoti na mahānisaṃso na mahājutiko na mahāvipphāro.

“Kathañca, visākhe, ariyuposatho hoti? Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti. Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā [pariyodāpanā (?)] hoti? Idha, visākhe, ariyasāvako tathāgataṃ anussarati – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Tassa tathāgataṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati. Ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa sīsassa upakkamena pariyodapanā hoti.

“Kathañca, visākhe, upakkiliṭṭhassa sīsassa upakkamena pariyodapanā hoti? Kakkañca paṭicca mattikañca paṭicca udakañca paṭicca purisassa ca tajjaṃ vāyāmaṃ paṭicca, evaṃ kho, visākhe, upakkiliṭṭhassa sīsassa upakkamena pariyodapanā hoti. Evamevaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.

“Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, visākhe, ariyasāvako tathāgataṃ anussarati – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Tassa tathāgataṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti. Ayaṃ vuccati, visākhe – ‘ariyasāvako brahmuposathaṃ upavasati, brahmunā saddhiṃ saṃvasati, brahmañcassa [brahmañca (ka.)] ārabbha cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti’. Evaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.

“Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti. Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, visākhe, ariyasāvako dhammaṃ anussarati – ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti. Tassa dhammaṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa kāyassa upakkamena pariyodapanā hoti.

“Kathañca, visākhe, upakkiliṭṭhassa kāyassa upakkamena pariyodapanā hoti? Sottiñca paṭicca, cuṇṇañca paṭicca, udakañca paṭicca, purisassa ca tajjaṃ vāyāmaṃ paṭicca. Evaṃ kho, visākhe, upakkiliṭṭhassa kāyassa upakkamena pariyodapanā hoti. Evamevaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.

“Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, visākhe, ariyasāvako dhammaṃ anussarati – ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti. Tassa dhammaṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti. Ayaṃ vuccati, visākhe, ‘ariyasāvako dhammuposathaṃ upavasati, dhammena saddhiṃ saṃvasati, dhammañcassa ārabbha cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti’. Evaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.

“Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti. Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, visākhe, ariyasāvako saṅghaṃ anussarati – ‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti. Tassa saṅghaṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa vatthassa upakkamena pariyodapanā hoti.

“Kathañca, visākhe, upakkiliṭṭhassa vatthassa upakkamena pariyodapanā hoti? Usmañca [ūsañca (syā. kaṃ. aṭṭhakathāyampi pāṭhantaraṃ, saṃ. ni. 3.89 khemakasuttapāḷiyāpi sameti.) usumañca (sī.)] paṭicca, khārañca paṭicca, gomayañca paṭicca, udakañca paṭicca, purisassa ca tajjaṃ vāyāmaṃ paṭicca. Evaṃ kho, visākhe, upakkiliṭṭhassa vatthassa upakkamena pariyodapanā hoti. Evamevaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.

“Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, visākhe, ariyasāvako saṅghaṃ anussarati – ‘suppaṭipanno bhagavato sāvakasaṅgho…pe… anuttaraṃ puññakkhettaṃ lokassā’ti. Tassa saṅghaṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti. Ayaṃ vuccati, visākhe, ‘ariyasāvako saṅghuposathaṃ upavasati, saṅghena saddhiṃ saṃvasati, saṅghañcassa ārabbha cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti’. Evaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.

“Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti. Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, visākhe, ariyasāvako attano sīlāni anussarati akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni. Tassa sīlaṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa ādāsassa upakkamena pariyodapanā hoti.

“Kathañca, visākhe, upakkiliṭṭhassa ādāsassa upakkamena pariyodapanā hoti? Telañca paṭicca, chārikañca paṭicca, vālaṇḍupakañca paṭicca, purisassa ca tajjaṃ vāyāmaṃ paṭicca. Evaṃ kho, visākhe, upakkiliṭṭhassa ādāsassa upakkamena pariyodapanā hoti. Evamevaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.

“Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, visākhe, ariyasāvako attano sīlāni anussarati akhaṇḍāni…pe… samādhisaṃvattanikāni. Tassa sīlaṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti. Ayaṃ vuccati, visākhe, ‘ariyasāvako sīluposathaṃ upavasati, sīlena saddhiṃ saṃvasati, sīlañcassa ārabbha cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti’. Evaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.

“Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti. Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha visākhe, ariyasāvako devatā anussarati – ‘santi devā cātumahārājikā [cātummahārājikā (sī. syā. kaṃ. pī.)], santi devā tāvatiṃsā, santi devā yāmā, santi devā tusitā, santi devā nimmānaratino, santi devā paranimmitavasavattino, santi devā brahmakāyikā, santi devā tatuttari [tatuttariṃ (sī. pī.)]. Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tatthupapannā [tatthuppannā (sī. pī.)], mayhampi tathārūpā saddhā saṃvijjati. Yathārūpena sīlena samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpaṃ sīlaṃ saṃvijjati. Yathārūpena sutena samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpaṃ sutaṃ saṃvijjati. Yathārūpena cāgena samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpo cāgo saṃvijjati. Yathārūpāya paññāya samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpā paññā saṃvijjatī’ti. Tassa attano ca tāsañca devatānaṃ saddhañca sīlañca sutañca cāgañca paññañca anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa jātarūpassa upakkamena pariyodapanā hoti.

“Kathañca, visākhe, upakkiliṭṭhassa jātarūpassa upakkamena pariyodapanā hoti? Ukkañca paṭicca, loṇañca paṭicca, gerukañca paṭicca, nāḷikasaṇḍāsañca [nāḷikañca paṭicca saṇḍāsañca (pī. ka.)] paṭicca, purisassa ca tajjaṃ vāyāmaṃ paṭicca. Evaṃ kho, visākhe, upakkiliṭṭhassa jātarūpassa upakkamena pariyodapanā hoti. Evamevaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.

“Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? Idha, visākhe, ariyasāvako devatā anussarati – ‘santi devā cātumahārājikā, santi devā tāvatiṃsā…pe… santi devā tatuttari. Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpā saddhā saṃvijjati. Yathārūpena sīlena…pe… sutena…pe… cāgena…pe… paññāya samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpā paññā saṃvijjatī’ti. Tassa attano ca tāsañca devatānaṃ saddhañca sīlañca sutañca cāgañca paññañca anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti. Ayaṃ vuccati, visākhe, ‘ariyasāvako devatuposathaṃ upavasati, devatāhi saddhiṃ saṃvasati, devatā ārabbha cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti’. Evaṃ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti.

“Sa kho so, visākhe, ariyasāvako iti paṭisañcikkhati – ‘yāvajīvaṃ arahanto pāṇātipātaṃ pahāya pāṇātipātā paṭiviratā nihitadaṇḍā nihitasatthā lajjī dayāpannā sabbapāṇabhūtahitānukampī viharanti; ahampajja imañca rattiṃ imañca divasaṃ pāṇātipātaṃ pahāya pāṇātipātā paṭivirato nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharāmi. Imināpi [imināpahaṃ (sī.) a. ni. 8.41] aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissati.

“Yāvajīvaṃ arahanto adinnādānaṃ pahāya adinnādānā paṭiviratā dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharanti; ahampajja imañca rattiṃ imañca divasaṃ adinnādānaṃ pahāya adinnādānā paṭivirato dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharāmi. Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissati.

“Yāvajīvaṃ arahanto abrahmacariyaṃ pahāya brahmacārī ārācārī [anācārī (pī.)] viratā methunā gāmadhammā; ahampajja imañca rattiṃ imañca divasaṃ abrahmacariyaṃ pahāya brahmacārī ārācārī virato methunā gāmadhammā. Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissati.

“Yāvajīvaṃ arahanto musāvādaṃ pahāya musāvādā paṭiviratā saccavādī saccasandhā thetā paccayikā avisaṃvādakā lokassa; ahampajja imañca rattiṃ imañca divasaṃ musāvādaṃ pahāya musāvādā paṭivirato saccavādī saccasandho theto paccayiko avisaṃvādako lokassa. Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissati.

“Yāvajīvaṃ arahanto surāmerayamajjapamādaṭṭhānaṃ pahāya surāmerayamajjapamādaṭṭhānā paṭiviratā; ahampajja imañca rattiṃ imañca divasaṃ surāmerayamajjapamādaṭṭhānaṃ pahāya surāmerayamajjapamādaṭṭhānā paṭivirato. Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissati.

“Yāvajīvaṃ arahanto ekabhattikā rattūparatā viratā vikālabhojanā; ahampajja imañca rattiṃ imañca divasaṃ ekabhattiko rattūparato virato vikālabhojanā. Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissati.

“Yāvajīvaṃ arahanto naccagītavāditavisūkadassanamālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭiviratā; ahampajja imañca rattiṃ imañca divasaṃ naccagītavāditavisūkadassanamālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato. Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissati.

“Yāvajīvaṃ arahanto uccāsayanamahāsayanaṃ pahāya uccāsayanamahāsayanā paṭiviratā nīcaseyyaṃ kappenti mañcake vā tiṇasanthārake vā; ahampajja imañca rattiṃ imañca divasaṃ uccāsayanamahāsayanaṃ pahāya uccāsayanamahāsayanā paṭivirato nīcaseyyaṃ kappemi mañcake vā tiṇasanthārake vā. Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī”ti.

“Evaṃ kho, visākhe, ariyuposatho hoti. Evaṃ upavuttho kho, visākhe, ariyuposatho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro”.

“Kīvamahapphalo hoti kīvamahānisaṃso kīvamahājutiko kīvamahāvipphāro”? “Seyyathāpi, visākhe, yo imesaṃ soḷasannaṃ mahājanapadānaṃ pahūtarattaratanānaṃ [pahūtasattaratanānaṃ (ka. sī. syā. kaṃ. pī.) ṭīkāyaṃ dassitapāḷiyeva. a. ni. 8.42] issariyādhipaccaṃ rajjaṃ kāreyya, seyyathidaṃ – aṅgānaṃ, magadhānaṃ, kāsīnaṃ, kosalānaṃ, vajjīnaṃ, mallānaṃ, cetīnaṃ, vaṅgānaṃ, kurūnaṃ, pañcālānaṃ, macchānaṃ [maccānaṃ (ka.)], sūrasenānaṃ, assakānaṃ, avantīnaṃ, gandhārānaṃ, kambojānaṃ, aṭṭhaṅgasamannāgatassa uposathassa etaṃ [ekaṃ (ka.)] kalaṃ nāgghati soḷasiṃ. Taṃ kissa hetu? Kapaṇaṃ, visākhe, mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya”.

“Yāni, visākhe, mānusakāni paññāsa vassāni, cātumahārājikānaṃ devānaṃ eso eko rattindivo [rattidivo (ka.)]. Tāya rattiyā tiṃsarattiyo māso. Tena māsena dvādasamāsiyo saṃvaccharo. Tena saṃvaccharena dibbāni pañca vassasatāni cātumahārājikānaṃ devānaṃ āyuppamāṇaṃ. Ṭhānaṃ kho panetaṃ, visākhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyya. Idaṃ kho panetaṃ, visākhe, sandhāya bhāsitaṃ – ‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’”.

“Yaṃ, visākhe, mānusakaṃ vassasataṃ, tāvatiṃsānaṃ devānaṃ eso eko rattindivo. Tāya rattiyā tiṃsarattiyo māso. Tena māsena dvādasamāsiyo saṃvaccharo. Tena saṃvaccharena dibbaṃ vassasahassaṃ tāvatiṃsānaṃ devānaṃ āyuppamāṇaṃ. Ṭhānaṃ kho panetaṃ, visākhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā tāvatiṃsānaṃ devānaṃ sahabyataṃ upapajjeyya. Idaṃ kho panetaṃ, visākhe, sandhāya bhāsitaṃ – ‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’”.

“Yāni, visākhe, mānusakāni dve vassasatāni, yāmānaṃ devānaṃ eso eko rattindivo. Tāya rattiyā tiṃsarattiyo māso. Tena māsena dvādasamāsiyo saṃvaccharo. Tena saṃvaccharena dibbāni dve vassasahassāni yāmānaṃ devānaṃ āyuppamāṇaṃ. Ṭhānaṃ kho panetaṃ, visākhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā yāmānaṃ devānaṃ sahabyataṃ upapajjeyya. Idaṃ kho panetaṃ, visākhe, sandhāya bhāsitaṃ – ‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’”.

“Yāni, visākhe, mānusakāni cattāri vassasatāni, tusitānaṃ devānaṃ eso eko rattindivo. Tāya rattiyā tiṃsarattiyo māso. Tena māsena dvādasamāsiyo saṃvaccharo. Tena saṃvaccharena dibbāni cattāri vassasahassāni tusitānaṃ devānaṃ āyuppamāṇaṃ. Ṭhānaṃ kho panetaṃ, visākhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā tusitānaṃ devānaṃ sahabyataṃ upapajjeyya. Idaṃ kho panetaṃ, visākhe, sandhāya bhāsitaṃ – ‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’”.

“Yāni, visākhe, mānusakāni aṭṭha vassasatāni, nimmānaratīnaṃ devānaṃ eso eko rattindivo. Tāya rattiyā tiṃsarattiyo māso. Tena māsena dvādasamāsiyo saṃvaccharo. Tena saṃvaccharena dibbāni aṭṭha vassasahassāni nimmānaratīnaṃ devānaṃ āyuppamāṇaṃ. Ṭhānaṃ kho panetaṃ, visākhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā nimmānaratīnaṃ devānaṃ sahabyataṃ upapajjeyya. Idaṃ kho panetaṃ, visākhe, sandhāya bhāsitaṃ – ‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’”.

“Yāni, visākhe, mānusakāni soḷasa vassasatāni, paranimmitavasavattīnaṃ devānaṃ eso eko rattindivo. Tāya rattiyā tiṃsarattiyo māso. Tena māsena dvādasamāsiyo saṃvaccharo. Tena saṃvaccharena dibbāni soḷasa vassasahassāni paranimmitavasavattīnaṃ devānaṃ āyuppamāṇaṃ. Ṭhānaṃ kho panetaṃ, visākhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjeyya. Idaṃ kho panetaṃ, visākhe, sandhāya bhāsitaṃ – ‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāyā’”ti.

“Pāṇaṃ na haññe [na hāne (sī. pī.), na hane (ka.)] na cadinnamādiye,

Musā na bhāse na ca majjapo siyā;

Abrahmacariyā virameyya methunā,

Rattiṃ na bhuñjeyya vikālabhojanaṃ.

“Mālaṃ na dhāre na ca gandhamācare,

Mañce chamāyaṃ va sayetha santhate;

Etañhi aṭṭhaṅgikamāhuposathaṃ,

Buddhena dukkhantagunā pakāsitaṃ.

“Cando ca sūriyo ca ubho sudassanā,

Obhāsayaṃ anupariyanti yāvatā;

Tamonudā te pana antalikkhagā,

Nabhe pabhāsanti disāvirocanā.

“Etasmiṃ yaṃ vijjati antare dhanaṃ,

Muttā maṇi veḷuriyañca bhaddakaṃ;

Siṅgī suvaṇṇaṃ atha vāpi kañcanaṃ,

Yaṃ jātarūpaṃ haṭakanti vuccati.

“Aṭṭhaṅgupetassa uposathassa,

Kalampi te nānubhavanti soḷasiṃ;

Candappabhā tāragaṇā ca sabbe.

“Tasmā hi nārī ca naro ca sīlavā,

Aṭṭhaṅgupetaṃ upavassuposathaṃ;

Puññāni katvāna sukhudrayāni,

Aninditā saggamupenti ṭhānan”ti. dasamaṃ;

Mahāvaggo sattamo.

Tassuddānaṃ –

Titthabhayañca venāgo, sarabho kesamuttiyā;

Sāḷho cāpi kathāvatthu, titthiyamūluposathoti.

☸---------------------------------------------------------------------

布萨

一 如是我闻：一时，世尊住在舍卫城东园鹿母讲堂。那时，鹿母毗舍佉在布萨日那天，前往世尊的住处；抵达后，向世尊顶礼，然后坐在一旁。世尊对坐在一旁的鹿母毗舍佉说：‘毗舍佉，你为何大白天的到这里来呢？’

［毗舍佉说：］‘尊者，今天我受持布萨。’

“毗舍佉，有三种布萨。是哪三种呢？

是牧人布萨，尼乾子布萨，圣者布萨。

二 毗舍佉！什么是牧人布萨呢？

毗舍佉！好比牧人傍晚把牛交还给主人后，这样思量：‘今天牛群在某某地方吃草，在某某地方饮水；明天牛群将在某某地方吃草，在某某地方饮水。’毗舍佉！同样地，这里某个受持布萨的人这样思量：‘我今天吃了这种那种硬食，吃了这种那种软食；明天我将吃这种那种硬食，吃这种那种软食。’他怀着与贪欲相应的心度过这一天。毗舍佉！这就是牧人布萨。毗舍佉！像这样受持的牧人布萨，没有大果报，没有大利益，没有大光明，没有大广博。

三 毗舍佉！什么是尼乾子布萨呢？

毗舍佉！有一类称为尼乾子的沙门。他们这样教导弟子：‘喂，朋友！对于东方超过一百由旬以外的众生，你要放下（伤害他们的）棍杖；对于西方超过一百由旬以外的众生，你要放下棍杖；对于北方超过一百由旬以外的众生，你要放下棍杖；对于南方超过一百由旬以外的众生，你要放下棍杖。’像这样，他们教导对某些众生要怜悯、慈悲，而对另一些众生则不教导怜悯、不教导慈悲。他们在布萨日那天这样教导弟子：‘喂，朋友！你要脱掉所有衣服，然后这样说：我在任何地方对任何事物都没有丝毫（执着），也没有任何事物在任何地方是属于我的。’然而，他的父母知道‘这是我们的儿子’；他也知道‘这是我的父母’。再者，他的妻子和儿女知道‘这是我的丈夫’；他也知道‘这是我的妻子和儿女’。再者，他的奴仆、雇工和佣人知道‘这是我们的主人’；他也知道‘这是我的奴仆、雇工和佣人’。像这样，在应该教导诚实语的时候，他们却教导妄语。我说这就是他的妄语。那一夜过后，他享用未被给予的财物。我说这就是他的不与取（偷盗）。毗舍佉！这就是尼乾子布萨。像这样受持的尼乾子布萨，没有大果报、没有大利益、没有大光明，不成大广博。

四 毗舍佉！又什么是圣者布萨呢？

毗舍佉！是通过一定的方法来净化已污染的心。

毗舍佉！如何通过方法净化已污染的心呢？

毗舍佉！在此，圣弟子随念如来：‘彼世尊是阿罗汉、正等正觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛陀、世尊。’当他随念如来时，心变得清净，喜悦生起，心中所有的染污都被断除。毗舍佉！就好比肮脏的头可以通过方法清洗干净。

毗舍佉！如何通过方法清洗肮脏的头呢？依靠碱土（或皂粉）、黏土、水以及人的适当努力。毗舍佉！像这样，肮脏的头可以通过方法清洗干净。毗舍佉！同样地，已污染的心可以通过方法净化。

毗舍佉！又如何通过方法净化已污染的心呢？

毗舍佉！在此，圣弟子随念如来：‘彼世尊是……乃至……天人师、佛陀、世尊。’如此随念如来，他的心即净化而生喜悦，于是所有心的染污即被断除。毗舍佉！这被称为‘圣弟子受持梵天布萨，与梵天同住；他的心因为忆念佛陀（如梵天般清净）而变得清净，喜悦生起，心中所有的染污都被断除’。毗舍佉！像这样，已污染的心通过方法得到净化。

五 毗舍佉！已污染的心可以通过方法净化。又，如何通过方法净化已污染的心呢？

毗舍佉！在此，圣弟子即随念法：‘法由世尊善说，是自见的、无时的、来见的、引导的、智者内证的。’随念法时，他的心即清净而生喜悦，于是心的染污即可断除。毗舍佉！就好比肮脏的身体可以通过方法清洗干净。

毗舍佉！又如何通过方法清洗肮脏的身体呢？是依靠洗身粉、肥皂（或碱土）、水以及人的适当努力。毗舍佉！像这样，肮脏的身体可以通过方法清洗干净。毗舍佉！同样地，已污染的心可以通过方法净化。

毗舍佉！又如何通过方法净化已污染的心呢？

毗舍佉！在此，圣弟子即随念法：‘法由世尊善说……乃至……是智者内证的。’随念法时，他的心即清净而生喜悦，于是所有心的染污即可断除。毗舍佉！这被称为‘圣弟子受持法布萨，与法同住；他的心因为忆念法而变得清净，喜悦生起，心中所有的染污都被断除’。毗舍佉！像这样，已污染的心通过方法得到净化。

六 毗舍佉！已污染的心可以通过方法净化。毗舍佉！又如何通过方法净化已污染的心呢？

毗舍佉！在此，圣弟子即随念僧伽：‘世尊的弟子僧伽是善行道的，世尊的弟子僧伽是正直行道的，世尊的弟子僧伽是如理行道的，世尊的弟子僧伽是和敬行道的，即四双八辈圣者。这世尊的弟子僧伽，是应供养者、应款待者、应布施者、应合掌礼敬者，是世间无上的福田。’随念僧伽时，他的心即清净，而生喜悦。于是，心的染污即可断除。毗舍佉！就好比肮脏的衣服可以通过方法清洗干净。

毗舍佉！如何通过方法清洗肮脏的衣服呢？是依靠盐碱（或去垢剂）、碱水、牛粪、水以及人的适当努力。毗舍佉！像这样，肮脏的衣服可以通过方法清洗干净。毗舍佉！同样地，已污染的心可以通过方法净化。

毗舍佉！又如何通过方法净化已污染的心呢？

毗舍佉！在此，圣弟子即随念僧伽：‘世尊的弟子僧伽是善行道的……乃至……是无上之福田。’随念僧伽时，他的心即清净，而生喜悦，于是所有心的染污即可断除。毗舍佉！这被称为‘圣弟子受持僧伽布萨，与僧伽同住；他的心因为忆念僧伽而变得清净，喜悦生起，心中所有的染污都被断除’。毗舍佉！像这样，已污染的心通过方法得到净化。

七 毗舍佉！已污染的心可以通过方法净化。毗舍佉！又如何通过方法净化已污染的心呢？

毗舍佉！在此，圣弟子即随念自己的戒行：无毁坏、无缺漏、无瑕疵、无斑点、自在、为智者所称赞、不被执取、能导向定。他随念戒行时，心是清净而生喜悦，所有心的染污即可断除。毗舍佉！就好比肮脏的镜子可以通过方法擦拭干净。

毗舍佉！如何通过方法擦拭肮脏的镜子呢？是依靠油、灰（或细粉）、擦拭布以及人的适当努力。毗舍佉！像这样，肮脏的镜子可以通过方法擦拭干净。毗舍佉！同样地，已污染的心可以通过方法净化。

毗舍佉！又如何通过方法净化已污染的心呢？

毗舍佉！在此，圣弟子随念自己的戒行：无毁坏……乃至……能导向定。他随念戒行时，心即清净……乃至……可断除。毗舍佉！这被称为‘圣弟子受持戒布萨，与戒同住；他的心依戒而清净，而生喜悦，所有心的染污即可断除。’毗舍佉！像这样，已污染的心即清净。

八 毗舍佉！已污染的心可以通过方法净化。毗舍佉！又，如何通过方法净化已污染的心呢？

毗舍佉！在此，圣弟子随念诸天：‘有四大王天，有三十三天，有夜摩天，有兜率天，有化乐天，有他化自在天，有梵身天，还有比这更高的诸天。’‘那些天人具备怎样的信，从而从这里死去后投生到那里，我也具备那样的信。那些天人具备怎样的戒，从而从这里死去后投生到那里，我也具备那样的戒。那些天人具备怎样的闻，从而从这里死去后投生到那里，我也具备那样的闻。那些天人具备怎样的舍，从而从这里死去后投生到那里，我也具备那样的舍。那些天人具备怎样的慧，从而从这里死去后投生到那里，我也具备那样的慧。’当他随念自己和那些天人所共有的信、戒、闻、舍、慧时，心即清净而生喜悦，于是所有心的染污即断除。毗舍佉！就好比未提炼的黄金可以通过方法提炼纯净。

毗舍佉！又，如何通过方法提炼未提炼的黄金呢？是依靠熔炉、盐、红土（助熔剂）、吹管和钳子以及人的适当努力。毗舍佉！像这样，未提炼的黄金可以通过方法提炼纯净。

毗舍佉！又，如何通过方法净化已污染的心呢？

毗舍佉！在此，圣弟子随念诸天——‘有四大王天、有三十三天……乃至……有此以上之天。那些天人具备怎样的信，从而从这里死去后投生到那里，我也具备那样的信。那些天人具备怎样的戒……闻……舍……慧，从而从这里死去后投生到那里，我也具备那样的慧。’他随念自己与那些诸天所共有的信、戒、闻、舍及慧时，心即清净，而生喜悦，于是所有心的染污即断除。毗舍佉！这被称为‘圣弟子受持天布萨，与诸天同住；他的心因为忆念（自己与诸天共有的）美德而变得清净，而生喜悦，于是所有心的染污即断除。’毗舍佉！像这样，已污染的心可以通过方法净化。

九 毗舍佉！那位圣弟子这样思量：‘阿罗汉们终生断除杀生，远离杀生，放下棍杖，放下刀枪，有惭愧心，具足慈悲，对一切有情众生怀有利益和怜悯之心而住。今天，在这一夜和这一天里，我也断除杀生，远离杀生，放下棍杖，放下刀枪，有惭愧心，具足慈悲，对一切有情众生怀有利益和怜悯之心而住。以这一项（修行），我效仿阿罗汉，我的布萨也将得以受持。’

一〇 ‘阿罗汉们终生断除不与取，远离不与取，只接受已被给予的，期待已被给予的，自己不偷盗，以清净之心而住。今天，在这一夜和这一天里，我也断除不与取，远离不与取，只接受已被给予的，期待已被给予的，自己不偷盗，以清净之心而住。以这一项，我效仿阿罗汉，我的布萨也将得以受持。’

一一 ‘阿罗汉们终生断除非梵行，修持梵行，远离淫欲，戒除俗家的性行为。今天，在这一夜和这一天里，我也断除非梵行，修持梵行，远离淫欲，戒除俗家的性行为。以这一项，我效仿阿罗汉，我的布萨也将得以受持。’

一二 ‘阿罗汉们终生断除妄语，远离妄语，说真实语，忠于真实，稳固可靠，不欺骗世人。今天，在这一夜和这一天里，我也断除妄语，远离妄语，说真实语，忠于真实，稳固可靠，不欺骗世人。以这一项，我效仿阿罗汉，我的布萨也将得以受持。’

一三 ‘阿罗汉们终生断除导致放逸的米酒和果酒等麻醉品，远离导致放逸的米酒和果酒等麻醉品而住。今天，在这一夜和这一天里，我也断除导致放逸的米酒和果酒等麻醉品，远离导致放逸的米酒和果酒等麻醉品而住。以这一项，我效仿阿罗汉，我的布萨也将得以受持。’

一四 ‘阿罗汉们终生一日一食（过午不食），不在夜晚进食，远离非时食。今天，在这一夜和这一天里，我也一日一食，不在夜晚进食，远离非时食。以这一项，我效仿阿罗汉，我的布萨也将得以受持。’

一五 ‘阿罗汉们终生远离观看跳舞、歌唱、音乐、娱乐表演，远离佩戴花鬘、涂抹香水、使用化妆品来装饰和打扮。今天，在这一夜和这一天里，我也远离观看跳舞、歌唱、音乐、娱乐表演，远离佩戴花鬘、涂抹香水、使用化妆品来装饰和打扮。以这一项，我效仿阿罗汉，我的布萨也将得以受持。’

一六 ‘阿罗汉们终生断除高床和大床，远离高床和大床，他们睡在低处，或者在小床上，或者在草垫上。今天，在这一夜和这一天里，我也断除高床和大床，远离高床和大床，睡在低处，或者在小床上，或者在草垫上。以这一项，我效仿阿罗汉，我的布萨也将得以受持。’毗舍佉！像这样，就是圣者布萨。毗舍佉！像这样受持的圣者布萨，有大果报、大利益、大光明、大广博。

一七 有多大的果报呢？多大的利益呢？多大的光明呢？多大的广博呢？

毗舍佉！譬如有人，统治这十六个拥有众多财富（七宝）的大国，即：鸯伽国、摩揭陀国、迦尸国、拘萨罗国、跋耆国、末罗国、支提国、番伽国、俱卢国、般遮罗国、婆蹉国（或摩差国）、首罗先那国、阿湿摩迦国、阿槃提国、健陀罗国、柬埔寨国，拥有主权。但这种统治权，比不上具足八支的布萨（功德）的十六分之一。这是什么原因呢？毗舍佉！因为与天界的快乐相比，人间的统治权是微不足道的。

一八 毗舍佉！人间的五十年，是四大王天的一日一夜。以这样的日夜计算，三十日夜为一个月，十二个月为一年，以这样的年计算，四大王天的寿量是五百天年。毗舍佉！确实有这样的可能：这里某个女人或男人，受持具足八支的布萨后，身体败坏、死亡之后，投生为四大王天的同伴。毗舍佉！正是基于这个原因，我才说：与天界的快乐相比，人间的统治权是微不足道的。

一九 毗舍佉！人间的一百年，是三十三天的一日一夜。以这样的日夜计算，三十日夜为一个月，十二个月为一年，以这样的年计算，三十三天的寿量是一千天年。毗舍佉！确实有这样的可能：这里某个女人或男人，受持具足八支的布萨后，身体败坏、死亡之后，投生为三十三天的同伴。毗舍佉！正是基于这个原因，我才说：与天界的快乐相比，人间的统治权是微不足道的。

二〇 毗舍佉！人间的二百年，是夜摩天的一日一夜。以这样的日夜计算，三十日夜为一个月，十二个月为一年，以这样的年计算，夜摩天的寿量是二千天年。毗舍佉！确实有这样的可能：这里某个女人或男人，受持具足八支的布萨后，身体败坏、死亡之后，投生为夜摩天的同伴。毗舍佉！正是基于这个原因，我才说：与天界的快乐相比，人间的统治权是微不足道的。

二一 毗舍佉！人间的四百年，是兜率天的一日一夜。以这样的日夜计算，三十日夜为一个月，十二个月为一年，以这样的年计算，兜率天的寿量是四千天年。毗舍佉！确实有这样的可能：这里某个女人或男人，受持具足八支的布萨后，身体败坏、死亡之后，投生为兜率天的同伴。毗舍佉！正是基于这个原因，我才说：与天界的快乐相比，人间的统治权是微不足道的。

二二 毗舍佉！人间的八百年，是化乐天的一日一夜。以这样的日夜计算，三十日夜为一个月，十二个月为一年。以这样的年计算，化乐天的寿量是八千天年。毗舍佉！确实有这样的可能：这里某个女人或男人，受持具足八支的布萨后，身体败坏、死亡之后，投生为化乐天的同伴。毗舍佉！正是基于这个原因，我才说：与天界的快乐相比，人间的统治权是微不足道的。

二三 毗舍佉！人间的一千六百年，是他化自在天的一日一夜。以这样的日夜计算，三十日夜为一个月，十二个月为一年，以这样的年计算，他化自在天的寿量是一万六千天年。毗舍佉！确实有这样的可能：这里某个女人或男人，受持具足八支的布萨后，身体败坏、死亡之后，投生为他化自在天的同伴。毗舍佉！正是基于这个原因，我才说：与天界的快乐相比，人间的统治权是微不足道的。”

二四 不杀害生命 不取未给之物

不说虚妄之语 也不饮酒

远离非梵行性交

晚上不食 避免非时食

不戴花鬘事 香料亦不用

地上或低床 草垫上安卧

这称为八支 布萨之规定

能导向苦灭 由佛陀宣说

月亮与太阳 两者皆悦目

运行而照耀 直至其范围

驱除诸黑暗 运行于空中

天空放光明 遍照于诸方

世间诸财富 珍珠摩尼宝

琉璃与黄金 新吉金生金

山金与河金 一切财富聚

比较八支布 所修布萨德

不及十六分 如众星比月

故具戒男女 当持八支斋

修习此布萨 造作安乐业

不受人指责 往生于天界

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 3.52-103)/2.3 Ānandavagga 阿难品 (AN 3.72-81)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.1 Channasutta 遍历者阐陀 (AN 3.72)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(8) 3. Ānandavaggo

1. Channasuttaṃ

72. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho channo paribbājako yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho channo paribbājako āyasmantaṃ ānandaṃ etadavoca – “tumhepi, āvuso ānanda, rāgassa pahānaṃ paññāpetha, dosassa pahānaṃ paññāpetha, mohassa pahānaṃ paññāpethāti. Mayaṃ kho, āvuso, rāgassa pahānaṃ paññāpema, dosassa pahānaṃ paññāpema, mohassa pahānaṃ paññapemā”ti.

“Kiṃ pana tumhe, āvuso, rāge ādīnavaṃ disvā rāgassa pahānaṃ paññāpetha, kiṃ dose ādīnavaṃ disvā dosassa pahānaṃ paññāpetha, kiṃ mohe ādīnavaṃ disvā mohassa pahānaṃ paññāpethā”ti?

“Ratto kho, āvuso, rāgena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti; rāge pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. Ratto kho, āvuso, rāgena abhibhūto pariyādinnacitto kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati; rāge pahīne neva kāyena duccaritaṃ carati, na vācāya duccaritaṃ carati, na manasā duccaritaṃ carati. Ratto kho, āvuso, rāgena abhibhūto pariyādinnacitto attatthampi yathābhūtaṃ nappajānāti, paratthampi yathābhūtaṃ nappajānāti, ubhayatthampi yathābhūtaṃ nappajānāti; rāge pahīne attatthampi yathābhūtaṃ pajānāti, paratthampi yathābhūtaṃ pajānāti, ubhayatthampi yathābhūtaṃ pajānāti. Rāgo kho, āvuso, andhakaraṇo acakkhukaraṇo aññāṇakaraṇo paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko.

“Duṭṭho kho, āvuso, dosena…pe… mūḷho kho, āvuso, mohena abhibhūto pariyādinnacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti; mohe pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. Mūḷho kho, āvuso, mohena abhibhūto pariyādinnacitto kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati; mohe pahīne neva kāyena duccaritaṃ carati, na vācāya duccaritaṃ carati, na manasā duccaritaṃ carati. Mūḷho kho, āvuso, mohena abhibhūto pariyādinnacitto attatthampi yathābhūtaṃ nappajānāti, paratthampi yathābhūtaṃ nappajānāti, ubhayatthampi yathābhūtaṃ nappajānāti; mohe pahīne attatthampi yathābhūtaṃ pajānāti, paratthampi yathābhūtaṃ pajānāti, ubhayatthampi yathābhūtaṃ pajānāti. Moho kho, āvuso, andhakaraṇo acakkhukaraṇo aññāṇakaraṇo paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko. Idaṃ kho mayaṃ, āvuso, rāge ādīnavaṃ disvā rāgassa pahānaṃ paññāpema. Idaṃ dose ādīnavaṃ disvā dosassa pahānaṃ paññāpema. Idaṃ mohe ādīnavaṃ disvā mohassa pahānaṃ paññāpemā”ti.

“Atthi panāvuso, maggo atthi paṭipadā etassa rāgassa dosassa mohassa pahānāyā”ti? “Atthāvuso, maggo atthi paṭipadā etassa rāgassa dosassa mohassa pahānāyā”ti. “Katamo panāvuso, maggo katamā paṭipadā etassa rāgassa dosassa mohassa pahānāyā”ti? “Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā etassa rāgassa dosassa mohassa pahānāyā”ti. “Bhaddako kho, āvuso, maggo bhaddikā paṭipadā etassa rāgassa dosassa mohassa pahānāya. Alañca panāvuso ānanda, appamādāyā”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第三 阿难品

七十二 遍历者阐陀

一 那时，世尊住在舍卫城，在给孤独长者的祇树园里。

那时，遍历者阐陀来到尊者阿难那里。到了之后，与尊者阿难互相问候，说了些令人欢喜、值得记忆的交谈后，坐在一边。坐在一边的遍历者阐陀对尊者阿难这样说：

“朋友阿难！你们也宣讲贪欲的断除，嗔恚的……乃至……愚痴的断除吗？朋友！我们也宣讲贪欲的断除，嗔恚的……乃至……愚痴的断除。朋友！那么，你们是看到了贪欲的什么过患而宣讲贪欲的断除呢？……乃至……你们是看到了愚痴的什么过患而宣讲愚痴的断除呢？”

二 “朋友！有贪欲的人，被贪欲征服，心被占据，就会图谋伤害自己，……图谋伤害他人……乃至……图谋伤害双方，并且感受到心的痛苦、忧愁。当贪欲断除时，就不再图谋伤害自己，……不伤害他人……乃至……双方……乃至……不再感受到心的痛苦、忧愁。

朋友！有贪欲的人，被贪欲征服，心被占据，就会以身行恶行，以语……乃至……以意行恶行。当贪欲断除时，就不再以身行恶行，以语……乃至……以意行恶行。

朋友！有贪欲的人，被贪欲征服，心被占据，就不能如实了知自己的利益，也不能……他人的利益……乃至……也不能如实了知双方的利益。当贪欲断除时，就能如实了知自己的利益，也能……他人的利益……乃至……也能如实了知双方的利益。

朋友！贪欲确实是造成黑暗者，造成无眼者，造成无智者，是智慧的熄灭者，是助长苦恼者，不能导向涅槃者。

朋友！有嗔恚心的人，被嗔恚……乃至……

朋友！愚痴的人，被愚痴征服，心被占据，就会图谋伤害自己，也……伤害他人……乃至……图谋伤害双方，并且感受到心的痛苦、忧愁。当愚痴断除时，就不再图谋伤害自己，也……不伤害他人……乃至……双方……乃至……不再感受到心的痛苦、忧愁。

朋友！愚痴的人，被愚痴征服，心被占据，就会以身行恶行，以语……乃至……以意行恶行。当愚痴断除时，就不再以身行恶行，以语……乃至……不以意行恶行。

朋友！愚痴的人，被愚痴征服，心被占据，也不能如实了知自己的利益，也……他人的利益……乃至……也不能如实了知双方的利益。当愚痴断除时，也能如实了知自己的利益，也能……他人的利益……乃至……如实了知双方的利益。

朋友！愚痴确实是造成黑暗者，造成无眼者，造成无智者，是智慧的熄灭者，能助长苦恼者，不能导向涅槃者。

朋友！这就是我们见到贪欲的过患而宣讲贪欲的断除。这就是见到嗔恚的过患而宣讲嗔恚的断除。这就是见到愚痴的过患而宣讲愚痴的断除。”

三 “朋友！那么，是否有断除这贪、嗔、痴的道路呢？是否有实践的方法呢？”

“朋友！有断除这贪、嗔、痴的道路，有实践的方法。”

“朋友！如何是断除这贪、嗔、痴的道路呢？如何是实践的方法呢？”

“就是这圣八支道，即：正见……乃至……正定。朋友！这确实是断除这贪、嗔、痴的道路，是实践的方法。”

“朋友！这断除贪、嗔、痴的道路是善妙的，这实践的方法是善妙的。朋友阿难！这确实值得去精进不放逸啊！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 3.52-103)/2.3 Ānandavagga 阿难品 (AN 3.72-81)”

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【经名】 2.3.2 Ājīvakasutta 邪命外道弟子 (AN 3.73)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Ājīvakasuttaṃ

73. Ekaṃ samayaṃ āyasmā ānando kosambiyaṃ viharati ghositārāme. Atha kho aññataro ājīvakasāvako gahapati yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so ājīvakasāvako gahapati āyasmantaṃ ānandaṃ etadavoca –

“Kesaṃ no, bhante ānanda, dhammo svākkhāto? Ke loke suppaṭipannā? Ke loke sukatā”ti [sugatāti (sī. syā. kaṃ. pī.)]? “Tena hi, gahapati, taññevettha paṭipucchissāmi, yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, gahapati, ye rāgassa pahānāya dhammaṃ desenti, dosassa pahānāya dhammaṃ desenti, mohassa pahānāya dhammaṃ desenti, tesaṃ dhammo svākkhāto no vā? Kathaṃ vā te ettha hotī”ti? “Ye, bhante, rāgassa pahānāya dhammaṃ desenti, dosassa pahānāya dhammaṃ desenti, mohassa pahānāya dhammaṃ desenti, tesaṃ dhammo svākkhāto. Evaṃ me ettha hotī”ti.

“Taṃ kiṃ maññasi, gahapati, ye rāgassa pahānāya paṭipannā, dosassa pahānāya paṭipannā, mohassa pahānāya paṭipannā, te loke suppaṭipannā no vā? Kathaṃ vā te ettha hotī”ti? “Ye, bhante, rāgassa pahānāya paṭipannā, dosassa pahānāya paṭipannā, mohassa pahānāya paṭipannā, te loke suppaṭipannā. Evaṃ me ettha hotī”ti.

“Taṃ kiṃ maññasi, gahapati, yesaṃ rāgo pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo, yesaṃ doso pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo, yesaṃ moho pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo, te loke sukatā no vā? Kathaṃ vā te ettha hotī”ti? “Yesaṃ, bhante, rāgo pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo, yesaṃ doso pahīno…pe… yesaṃ moho pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo, te loke sukatā. Evaṃ me ettha hotī”ti.

“Iti kho, gahapati, tayāvetaṃ [tayā cetaṃ (sī. pī. ka.)] byākataṃ – ‘ye, bhante, rāgassa pahānāya dhammaṃ desenti, dosassa pahānāya dhammaṃ desenti, mohassa pahānāya dhammaṃ desenti, tesaṃ dhammo svākkhāto’ti. Tayāvetaṃ byākataṃ – ‘ye, bhante, rāgassa pahānāya paṭipannā, dosassa pahānāya paṭipannā, mohassa pahānāya paṭipannā, te loke suppaṭipannā’ti. Tayāvetaṃ byākataṃ – ‘yesaṃ, bhante, rāgo pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo, yesaṃ doso pahīno…pe… yesaṃ moho pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo, te loke sukatā’”ti.

“Acchariyaṃ, bhante, abbhutaṃ, bhante! Na ceva nāma sadhammukkaṃsanā bhavissati, na ca paradhammāpasādanā [na paradhammāpasādanā (sī. pī.), na paradhammavambhanā (ma. ni. 2.236)]. Āyataneva [āyatane ca (ma. ni. 2.236)] dhammadesanā, attho ca vutto, attā ca anupanīto. Tumhe, bhante ānanda, rāgassa pahānāya dhammaṃ desetha, dosassa…pe… mohassa pahanāya dhammaṃ desetha. Tumhākaṃ, bhante ānanda, dhammo svākkhāto. Tumhe, bhante ānanda, rāgassa pahānāya paṭipannā, dosassa…pe… mohassa pahānāya paṭipannā. Tumhe, bhante, loke suppaṭipannā. Tumhākaṃ, bhante ānanda, rāgo pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo, tumhākaṃ doso pahīno…pe… tumhākaṃ moho pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo. Tumhe loke sukatā.

“Abhikkantaṃ, bhante, abhikkantaṃ, bhante! Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ ayyena ānandena anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante ānanda, taṃ bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ ayyo ānando dhāretu, ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Dutiyaṃ.

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邪命外道弟子

一 一时，尊者阿难住在拘舍弥的瞿师罗园。

那时，有一位在家的邪命外道弟子，来到尊者阿难那里。到了之后，向尊者阿难问讯后，坐在一边。坐在一边的这位在家的邪命外道弟子，对尊者阿难这样说：

“尊者阿难！谁的法是善说的呢？在世间，哪些人是善于实践的呢？在世间，哪些人是善逝（完成者）呢？”

“家主！那么，关于这个问题，我反问你，你认为怎么合适就怎么回答吧。家主！你认为怎样？那些为了断除贪欲而说法，为了断除嗔恚而说法，为了断除愚痴而说法的人，他们的法是善说的呢？还是不是？对此你有什么看法？”

“尊者！凡是为了断除贪欲而说法，……嗔恚……乃至……为了断除愚痴而说法的人，他们的法是善说的——对此我是这样认为的。”

二 “家主！你认为怎样？那些为了断除贪欲而修行，……嗔恚……为了断除愚痴而修行的人，在世间是善于修行的人呢？还是不是？对此你有什么看法？”

“尊者！凡是为了断除贪欲而修行的人，……嗔恚……为了断除愚痴而修行的人，在世间是善于修行的人——对此我是这样认为的。”

三 “家主！你认为怎样？那些人的贪欲已经断除，根被拔除，如同被砍头的多罗树一样，无法再生，未来也不会再生起；那些人的嗔恚已经断除……乃至……那些人的愚痴已经断除，根被拔除，如同被砍头的多罗树一样，无法再生，未来也不会再生起的人，他们在世间是善逝（完成者）呢？还是不是？对此你有什么看法？”

“尊者！那些人的贪欲已经断除，根被拔除，如同被砍头的多罗树一样，无法再生，未来也不会再生起；那些人的嗔恚已经断除……乃至……那些人的愚痴已经断除，根被拔除，如同被砍头的多罗树一样，无法再生，未来也不会再生起的人，他们在世间是善逝（完成者）——对此我是这样认为的。”

四 “所以，家主，你已经这样解说了：‘尊者！凡是为了断除贪欲而说法，……嗔恚……乃至……为了断除愚痴而说法的人，他们的法是善说的。’你也这样解说了：‘尊者！凡是为了断除贪欲而修行，……嗔恚……乃至……为了断除愚痴而修行的人，在世间是善于修行的人。’你也这样解说了：‘尊者！那些人的贪欲已经断除，根被拔除，如同被砍头的多罗树一样，无法再生，未来也不会再生起；那些人的嗔恚已经断除……乃至……那些人的愚痴已经断除，根被拔除，如同被砍头的多罗树一样，无法再生，未来也不会再生起的人，在世间是善逝（完成者）’。”

“尊者！真是奇妙啊！尊者！真是稀有啊！竟然没有称赞自己的法，也没有贬低他人的法，只是依据道理来说法，阐明义理，又不掺杂个人的见解。

五 尊者阿难！你们为了断除贪欲而说法，为了断除嗔恚而……乃至……为了断除愚痴而说法，尊者！你们的法是善说的。尊者阿难！你们为了断除贪欲而修行，……嗔恚……乃至……为了断除愚痴而修行，你们在世间是善于修行的人。尊者阿难！你们的贪欲已经断除，根已经被拔除，如同被砍头的多罗树一样，无法再生，未来也不会再生起。你们的嗔恚……乃至……你们的愚痴已经断除，根已经被拔除，如同被砍头的多罗树一样，无法再生，未来也不会再生起，你们是世间的完成者。

六 尊者！太好了！尊者！太好了！尊者！这就像扶起摔倒的人，揭开遮蔽的东西，给迷路的人指明道路，在黑暗中带来油灯——‘让有眼睛的人能看见各种形色’；就像这样，尊者阿难用各种方式阐明了法。尊者阿难！我皈依世尊，皈依法，皈依比丘僧团。请尊者阿难接受我为优婆塞，从今天起，尽形寿皈依三宝。”

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 3.52-103)/2.3 Ānandavagga 阿难品 (AN 3.72-81)”

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【经名】 2.3.3 Mahānāmasakkasutta 释迦族之摩诃那摩 (AN 3.74)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Mahānāmasakkasuttaṃ

74. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Tena kho pana samayena bhagavā gilānāvuṭṭhito [gilānavuṭṭhito (saddanīti)] hoti aciravuṭṭhito gelaññā. Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo sakko bhagavantaṃ etadavoca – “dīgharattāhaṃ, bhante, bhagavatā evaṃ dhammaṃ desitaṃ ājānāmi – ‘samāhitassa ñāṇaṃ, no asamāhitassā’ti. Samādhi nu kho, bhante, pubbe, pacchā ñāṇaṃ; udāhu ñāṇaṃ pubbe, pacchā samādhī”ti? Atha kho āyasmato ānandassa etadahosi – “bhagavā kho gilānavuṭṭhito aciravuṭṭhito gelaññā. Ayañca mahānāmo sakko bhagavantaṃ atigambhīraṃ pañhaṃ pucchati. Yaṃnūnāhaṃ mahānāmaṃ sakkaṃ ekamantaṃ apanetvā dhammaṃ deseyyan”ti.

Atha kho āyasmā ānando mahānāmaṃ sakkaṃ bāhāyaṃ gahetvā ekamantaṃ apanetvā mahānāmaṃ sakkaṃ etadavoca – “sekhampi kho, mahānāma, sīlaṃ vuttaṃ bhagavatā, asekhampi sīlaṃ vuttaṃ bhagavatā; sekhopi samādhi vutto bhagavatā, asekhopi samādhi vutto bhagavatā; sekhāpi paññā vuttā bhagavatā, asekhāpi paññā vuttā bhagavatā. Katamañca, mahānāma, sekhaṃ sīlaṃ? Idha, mahānāma, bhikkhu sīlavā hoti pātimokkhasaṃvarasaṃvuto viharati…pe… samādāya sikkhati sikkhāpadesu. Idaṃ vuccati, mahānāma, sekhaṃ sīlaṃ”.

“Katamo ca, mahānāma, sekho samādhi? Idha, mahānāma, bhikkhu vivicceva kāmehi…pe… catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, mahānāma, sekho samādhi.

“Katamā ca, mahānāma, sekhā paññā? Idha, mahānāma, bhikkhu idaṃ dukkhanti yathābhūtaṃ pajānāti…pe… ayaṃ dukkhanirodhagāminī paṭipadāti yathābhūtaṃ pajānāti. Ayaṃ vuccati, mahānāma, sekhā paññā.

“Sa kho so, mahānāma, ariyasāvako evaṃ sīlasampanno evaṃ samādhisampanno evaṃ paññāsampanno āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Evaṃ kho, mahānāma, sekhampi sīlaṃ vuttaṃ bhagavatā, asekhampi sīlaṃ vuttaṃ bhagavatā; sekhopi samādhi vutto bhagavatā, asekhopi samādhi vutto bhagavatā; sekhāpi paññā vuttā bhagavatā, asekhāpi paññā vuttā bhagavatā”ti. Tatiyaṃ.

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释迦族之摩诃那摩

一 如是我闻：一时，世尊住在释迦族之地的迦毗罗卫城外的尼拘律树园。那时世尊刚从病中痊愈，病好不久。那时，释迦族的摩诃那摩来到世尊那里。到了之后，向世尊问讯后坐在一边。坐在一边的释迦族摩诃那摩对世尊说：

“尊者！长久以来，我知道世尊是这样教导法的：‘有定者才有智慧，无定者则没有。’尊者！是定在先，智慧在后呢？还是智慧在先，定在后呢？”

二 那时，尊者阿难心里想：世尊刚从病中痊愈，病好不久。这位释迦族的摩诃那摩向世尊问如此深奥的问题。不如我把释迦族摩诃那摩带到一边去，为他解说佛法吧。

于是，尊者阿难拉着释迦族摩诃那摩的手臂，带到一边，对释迦族摩诃那摩说：

三 “摩诃那摩！世尊说了有学者的戒，也说了无学者的戒。世尊说了有学者的定，也说了无学者的定。世尊说了有学者的慧，也说了无学者的慧。”

四 “摩诃那摩！什么是‘有学者的戒’呢？

摩诃那摩！于此，比丘具足戒律，通过别解脱律仪防护而住……乃至（详细内容参照相关经典）……受持学习各项学处。摩诃那摩！这被称为‘有学者的戒’。”

五 “摩诃那摩！什么是‘有学者的定’呢？

摩诃那摩！于此，比丘远离各种欲乐……乃至……进入并安住于第四禅。这被称为‘有学者的定’。”

六 “摩诃那摩！什么是‘有学者的慧’呢？

摩诃那摩！于此，比丘如实了知‘这是苦’……乃至……如实了知‘这是导致苦熄灭的道路’。摩诃那摩！这被称为‘有学者的慧’。摩诃那摩！那位圣弟子，像这样具足戒律，像这样具足禅定，像这样具足智慧，由于诸漏（烦恼）的灭尽，就在现世中，亲自以无上智慧作证，达到并安住于无漏的心解脱、慧解脱。摩诃那摩！世尊这样说了有学者的戒，世尊也这样说了无学者的戒；世尊这样说了有学者的定，世尊也这样说了无学者的定；世尊这样说了有学者的慧，世尊也这样说了无学者的慧。”

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 3.52-103)/2.3 Ānandavagga 阿难品 (AN 3.72-81)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.4 Nigaṇṭhasutta 离系若提子 (AN 3.75)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Nigaṇṭhasuttaṃ

75. Ekaṃ samayaṃ āyasmā ānando vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho abhayo ca licchavi paṇḍitakumārako ca licchavi yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho abhayo licchavi āyasmantaṃ ānandaṃ etadavoca – “nigaṇṭho, bhante, nāṭaputto [nāthaputto (sī. pī.)] sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānāti – ‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitan’ti. So purāṇānaṃ kammānaṃ tapasā byantībhāvaṃ paññapeti navānaṃ kammānaṃ akaraṇā setughātaṃ. Iti kammakkhayā dukkhakkhayo, dukkhakkhayā vedanākkhayo, vedanākkhayā sabbaṃ dukkhaṃ nijjiṇṇaṃ bhavissati – evametissā sandiṭṭhikāya nijjarāya visuddhiyā samatikkamo hoti. Idha, bhante, bhagavā kimāhā”ti?

“Tisso kho imā, abhaya, nijjarā visuddhiyo tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya. Katamā tisso? Idha, abhaya, bhikkhu sīlavā hoti…pe… samādāya sikkhati sikkhāpadesu. So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhīti.

“Sa kho so, abhaya, bhikkhu evaṃ sīlasampanno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhīti.

“Sa kho so, abhaya, bhikkhu evaṃ samādhisampanno [evaṃ sīlasampanno evaṃ samādhisampanno (sī. syā. kaṃ.)] āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhīti. Imā kho, abhaya, tisso nijjarā visuddhiyo tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāyā”ti.

Evaṃ vutte paṇḍitakumārako licchavi abhayaṃ licchaviṃ etadavoca – “kiṃ pana tvaṃ, samma abhaya, āyasmato ānandassa subhāsitaṃ subhāsitato nābbhanumodasī”ti? “Kyāhaṃ, samma paṇḍitakumāraka, āyasmato ānandassa subhāsitaṃ subhāsitato nābbhanumodissāmi! Muddhāpi tassa vipateyya yo āyasmato ānandassa subhāsitaṃ subhāsitato nābbhanumodeyyā”ti. Catutthaṃ.

☸---------------------------------------------------------------------

尼乾陀·若提子

一 一时，尊者阿难住在毗舍离大林中的重阁讲堂。那时，离车族的阿巴亚和离车族的潘迪塔库玛拉卡（聪慧童子）来到尊者阿难那里。到了之后，向尊者阿难问讯后，坐在一边。坐在一边的离车族阿巴亚对尊者阿难这样说：

“尊者！尼乾陀·若提子（裸体外道师）自称是‘一切知者、一切见者’，宣称自己拥有无余的智见：‘无论我行走、站立、睡眠还是醒着，智见都恒常不断地现前。’他宣讲通过苦行可以清除过去世的业，通过不造新业可以阻断业的延续。这样，由于业的灭尽，苦就灭尽；由于苦的灭尽，感受就灭尽；由于感受的灭尽，一切（轮回之）苦都将彻底灭尽。像这样，通过这种可见的（业）灭尽和清净，就能超越（生死）。尊者！对此，世尊是怎么说的呢？”

二 “阿巴亚！那知者、见者、阿罗汉、正自觉者的世尊，为了众生的清净，为了超越愁、悲，为了灭除苦、忧，为了获得正理，为了证悟涅槃，正确地说明了这三种（业）灭尽和清净。是哪三种呢？

阿巴亚！于此，比丘具足戒律，通过别解脱律仪防护……乃至（详细内容参照相关经典）……受持学习各项学处。他不造作新业，并且，过去的业通过（果报的）承受而逐渐消除。这种（业）灭尽是当生可见的、超越时间的、欢迎来看的、能导向（涅槃）的、智者应当各自证知的。

阿巴亚！那位比丘像这样具足戒律，远离各种欲乐……乃至……进入并安住于第四禅。他不造作新业，并且，过去的业通过（果报的）承受而逐渐消除。这种（业）灭尽是当生可见的、超越时间的、欢迎来看的、能导向（涅槃）的、智者应当各自证知的。

阿巴亚！那位比丘像这样具足戒律……乃至……像这样具足禅定，由于诸漏（烦恼）的灭尽，就在现世中，亲自以无上智慧作证，达到并安住于无漏的心解脱、慧解脱。他不造作新业，并且，过去的业通过（果报的）承受而逐渐消除。这种（业）灭尽是当生可见的、超越时间的、欢迎来看的、能导向（涅槃）的、智者应当各自证知的。

阿巴亚！那知者、见者、阿罗汉、正自觉者的世尊，为了众生的清净，为了超越愁与悲，为了灭除苦与忧，为了获得正理，为了证悟涅槃，正确地说明了这三种（业）灭尽和清净。”

三 听了这番话，离车族的聪慧童子对离车族的阿巴亚说：“朋友阿巴亚！你为什么不随喜尊者阿难这善说中的善说呢？”

“朋友聪慧童子！我怎么会不随喜尊者阿难这善说中的善说呢！谁要是不随喜尊者阿难这善说中的善说，他的脑袋就该粉碎！”

☸.....................................................................

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 3.52-103)/2.3 Ānandavagga 阿难品 (AN 3.72-81)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.5 Nivesakasutta 能入能住 (AN 3.76)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Nivesakasuttaṃ

76. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca –

“Ye, ānanda, anukampeyyātha ye ca sotabbaṃ maññeyyuṃ mittā vā amaccā vā ñātī vā sālohitā vā te vo, ānanda, tīsu ṭhānesu samādapetabbā [samādāpetabbā (?)] nivesetabbā patiṭṭhāpetabbā. Katamesu tīsu? Buddhe aveccappasāde samādapetabbā nivesetabbā patiṭṭhāpetabbā – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi; satthā devamanussānaṃ, buddho bhagavā’ti, dhamme aveccappasāde samādapetabbā nivesetabbā patiṭṭhāpetabbā – ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti, saṅghe aveccappasāde samādapetabbā nivesetabbā patiṭṭhāpetabbā – ‘suppaṭipanno bhagavato sāvakasaṅgho ujuppaṭipanno bhagavato sāvakasaṅgho ñāyappaṭipanno bhagavato sāvakasaṅgho sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’”ti.

“Siyā, ānanda, catunnaṃ mahābhūtānaṃ aññathattaṃ – pathavīdhātuyā āpodhātuyā tejodhātuyā vāyodhātuyā, na tveva buddhe aveccappasādena samannāgatassa ariyasāvakassa siyā aññathattaṃ tatridaṃ aññathattaṃ. So vatānanda, buddhe aveccappasādena samannāgato ariyasāvako nirayaṃ vā tiracchānayoniṃ vā pettivisayaṃ vā upapajjissatīti netaṃ ṭhānaṃ vijjati.

“Siyā, ānanda, catunnaṃ mahābhūtānaṃ aññathattaṃ – pathavīdhātuyā āpodhātuyā tejodhātuyā vāyodhātuyā, na tveva dhamme…pe… na tveva saṅghe aveccappasādena samannāgatassa ariyasāvakassa siyā aññathattaṃ tatridaṃ aññathattaṃ. So vatānanda, saṅghe aveccappasādena samannāgato ariyasāvako nirayaṃ vā tiracchānayoniṃ vā pettivisayaṃ vā upapajjissatīti netaṃ ṭhānaṃ vijjati.

“Ye, ānanda, anukampeyyātha ye ca sotabbaṃ maññeyyuṃ mittā vā amaccā vā ñātī vā sālohitā vā te vo, ānanda, imesu tīsu ṭhānesu samādapetabbā nivesetabbā patiṭṭhāpetabbā”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

能劝导能安住

一 那时，尊者阿难来到世尊那里。到了之后，向世尊问讯后坐在一边。世尊对坐在一边的尊者阿难说：

“阿难！对于你们所慈悲怜悯的人，以及那些你们认为愿意听从的人，无论是朋友、同事、亲戚还是血亲，阿难！你们应该在三个方面劝导他们，使他们能够进入并安住其中。是哪三个方面呢？

二 应当劝导他们对佛陀生起不可动摇的净信，使他们能够进入并安住其中，[忆念佛陀功德]：‘像这样，那世尊是阿罗汉、正等正觉者、明行具足、善逝、世间解、无上士、调御丈夫、天人师、佛陀、世尊。’应当劝导他们对法生起不可动摇的净信，使他们能够进入并安住其中，[忆念法功德]：‘世尊所善说的法是当生可见的、超越时间的、欢迎来看的、能导向（涅槃）的、智者应当各自证知的。’应当劝导他们对僧伽生起不可动摇的净信，使他们能够进入并安住其中，[忆念僧伽功德]：‘世尊的弟子僧团是善于行道的、世尊的弟子僧团是正直行道的、世尊的弟子僧团是如理行道的、世尊的弟子僧团是和敬行道的，[僧团]即是四双八辈圣者，世尊的弟子僧团是值得供养、值得招待、值得布施、值得合掌恭敬的，是世间无上的福田。’

三 阿难！地界、水界、火界、风界这四大元素或许会发生变异，但对佛陀具足不可动摇净信的圣弟子，绝不会发生变异——[唯有]这种变异（指不再堕落恶趣的转变）而已。阿难！对佛陀具足不可动摇净信的圣弟子，会堕入地狱、畜生道或饿鬼界，这是绝不可能的。

四 阿难！地界、水界、火界、风界这四大元素或许会发生变异，但对法……乃至……对僧伽具足不可动摇净信的圣弟子，绝不会发生变异——[唯有]这种变异而已。阿难！对僧伽具足不可动摇净信的圣弟子，会堕入地狱、畜生道或饿鬼界，这是绝不可能的。

五 阿难！对于你们所慈悲怜悯的人，以及那些你们认为愿意听从的人，无论是朋友、同事、亲戚还是血亲。阿难！你们应当在这三个方面劝导他们，使他们能够进入并安住其中。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.8.5 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 3.52-103)/2.3 Ānandavagga 阿难品 (AN 3.72-81)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.6 Paṭhamabhavasutta 诸有之一 (AN 3.77)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Paṭhamabhavasuttaṃ

诸有之一经

77. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami;

那时，具寿阿难来到世尊那里。

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

到了之后，问候世尊，然后在一旁坐下。

Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

坐在一旁的具寿阿难对世尊说：

“bhavo, bhavoti, bhante, vuccati. Kittāvatā nu kho, bhante, bhavo hotī”ti?

“大德！被称为‘有’、‘有’，大德！是怎样才有‘有’的呢？”

“Kāmadhātuvepakkañca, ānanda, kammaṃ nābhavissa, api nu kho kāmabhavo paññāyethā”ti?

➊ “阿难！如果没有感得‘欲界’异熟果报的（身语意）业，还能确立‘欲有’这回事吗？”

“No hetaṃ, bhante”.

“大德！不是这样的。”

“Iti kho, ānanda, kammaṃ khettaṃ, viññāṇaṃ bījaṃ, taṇhā sneho [sineho (sī. syā. kaṃ. pī.)].

“阿难！既然如此，（三）业是田地，（六）识是种子，（三）渴爱是滋润。

Avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ hīnāya dhātuyā viññāṇaṃ patiṭṭhitaṃ evaṃ āyatiṃ [āyati (sī.)] punabbhavābhinibbatti hoti. ( ) [(evaṃ kho ānanda bhavo hotīti) (ka.) dutiyasutte pana idaṃ pāṭhanānattaṃ natthi]

众生被无明覆盖，被渴爱束缚，（六）识安住（入胎）于低劣的界（欲界），像这样生起未来的再生。

“Rūpadhātuvepakkañca, ānanda, kammaṃ nābhavissa, api nu kho rūpabhavo paññāyethā”ti?

➋ 再者，阿难！如果没有感得‘色界’异熟果报的（身语意）业，还能确立‘色有’这回事吗？”

“No hetaṃ, bhante”.

“大德！不是这样的。”

“Iti kho ānanda, kammaṃ khettaṃ, viññāṇaṃ bījaṃ, taṇhā sneho.

“阿难！既然如此，（三）业是田地，（六）识是种子，（三）渴爱是滋润。

Avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ majjhimāya dhātuyā viññāṇaṃ patiṭṭhitaṃ evaṃ āyatiṃ punabbhavābhinibbatti hoti. ( ) [(evaṃ kho ānanda bhavo hotīti) (ka.) dutiyasutte pana idaṃ pāṭhanānattaṃ natthi]

众生被无明覆盖，被渴爱束缚，（六）识安住（入胎）于中等的界（色界），像这样生起未来的再生。

“Arūpadhātuvepakkañca, ānanda, kammaṃ nābhavissa, api nu kho arūpabhavo paññāyethā”ti?

➌ 再者，阿难！如果没有感得‘无色界’异熟果报的（身语意）业，还能确立‘无色有’这回事吗？”

“No hetaṃ, bhante”.

“大德！不是这样的。”

“Iti kho, ānanda, kammaṃ khettaṃ, viññāṇaṃ bījaṃ, taṇhā sneho.

“阿难！既然如此，（三）业是田地，（六）识是种子，（三）渴爱是滋润。

Avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ paṇītāya dhātuyā viññāṇaṃ patiṭṭhitaṃ evaṃ āyatiṃ punabbhavābhinibbatti hoti.

众生被无明覆盖，被渴爱束缚，（六）识安住（入胎）于殊胜的界（无色界），像这样生起未来的再生。

Evaṃ kho, ānanda, bhavo hotī”ti.

阿难！像这样就有‘有’了。”

Chaṭṭhaṃ.

诸有之一经 ～阿难品‧第六经终

～《增支部经典‧三集‧五十经篇之二‧阿难品‧Paṭhamabhavasutta 诸有之一经》(AN 3.77)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.8.5 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 3.52-103)/2.3 Ānandavagga 阿难品 (AN 3.72-81)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.7 Dutiyabhavasutta 诸有之二 (AN 3.78)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Dutiyabhavasuttaṃ

诸有之二经

78. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami…pe…

那时，具寿阿难来到世尊那里...（重复前经）...

āyasmā ānando bhagavantaṃ etadavoca –

具寿阿难对世尊说：

“bhavo, bhavoti, bhante, vuccati. Kittāvatā nu kho, bhante, bhavo hotī”ti?

“大德！被称为‘有’、‘有’，大德！是怎样才有‘有’的呢？”

“Kāmadhātuvepakkañca, ānanda, kammaṃ nābhavissa, api nu kho kāmabhavo paññāyethā”ti?

➊ “阿难！如果没有感得‘欲界’异熟果报的（身语意）业，还能确立‘欲有’这回事吗？”

“No hetaṃ bhante”.

“大德！不是这样的。”

“Iti kho, ānanda, kammaṃ khettaṃ, viññāṇaṃ bījaṃ, taṇhā sneho.

“阿难！既然如此，（三）业是田地，（六）识是种子，（三）渴爱是滋润。

Avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ hīnāya dhātuyā cetanā patiṭṭhitā patthanā patiṭṭhitā evaṃ āyatiṃ punabbhavābhinibbatti hoti”.

众生被无明覆盖，被渴爱束缚，意图安住、希求安住于低劣的界（欲界），像这样生起未来的再生。

“Rūpadhātuvepakkañca, ānanda, kammaṃ nābhavissa, api nu kho rūpabhavo paññāyethā”ti?

➋ 再者，阿难！如果没有感得‘色界’异熟果报的（身语意）业，还能确立‘色有’这回事吗？”

“No hetaṃ, bhante”.

“大德！不是这样的。”

“Iti kho, ānanda, kammaṃ khettaṃ, viññāṇaṃ bījaṃ, taṇhā sneho.

“阿难！既然如此，（三）业是田地，（六）识是种子，（三）渴爱是滋润。

Avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ majjhimāya dhātuyā cetanā patiṭṭhitā patthanā patiṭṭhitā evaṃ āyatiṃ punabbhavābhinibbatti hoti”.

众生被无明覆盖，被渴爱束缚，意图安住、希求安住于中等的界（色界），像这样生起未来的再生。

“Arūpadhātuvepakkañca, ānanda, kammaṃ nābhavissa, api nu kho arūpabhavo paññāyethā”ti?

➌ 再者，阿难！如果没有感得‘无色界’异熟果报的（身语意）业，还能确立‘无色有’这回事吗？”

“No hetaṃ, bhante”.

“大德！不是这样的。”

“Iti kho, ānanda, kammaṃ khettaṃ, viññāṇaṃ bījaṃ, taṇhā sneho.

“阿难！既然如此，（三）业是田地，（六）识是种子，（三）渴爱是滋润。

Avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ paṇītāya dhātuyā cetanā patiṭṭhitā patthanā patiṭṭhitā evaṃ āyatiṃ punabbhavābhinibbatti hoti.

众生被无明覆盖，被渴爱束缚，意图安住、希求安住于殊胜的界（无色界），像这样生起未来的再生。

Evaṃ kho, ānanda, bhavo hotī”ti.

阿难！像这样就有‘有’了。”

Sattamaṃ.

诸有之二经 ～阿难品‧第七经终

～《增支部经典‧三集‧五十经篇之二‧阿难品‧Dutiyabhavasutta 诸有之二》(AN 3.78)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.8.11 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 3.52-103)/2.3 Ānandavagga 阿难品 (AN 3.72-81)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.8 Sīlabbatasutta 戒禁 (AN 3.79)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Sīlabbatasuttaṃ

戒禁经

79. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami;

那时，具寿阿难来到世尊那里。

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

到了之后，问候世尊，然后在一旁坐下。

Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca –

世尊告诉坐在一旁的具寿阿难说：

“sabbaṃ nu kho, ānanda, sīlabbataṃ jīvitaṃ brahmacariyaṃ upaṭṭhānasāraṃ saphalan”ti?

“阿难！所有这些戒律、禁制、[难行的]生活方式、梵行、信受奉行，都是有效果（带来善果）的吗？”

“Na khvettha, bhante, ekaṃsenā”ti.

“大德！对此不能一概而论。”

“Tena hānanda, vibhajassū”ti.

“阿难！既然如此，你应当分辨说明。”

“Yañhissa [yathārūpaṃ hissa (?) sevitabbāsevitabbasuttānurūpaṃ], bhante, sīlabbataṃ jīvitaṃ brahmacariyaṃ upaṭṭhānasāraṃ sevato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti,

“大德！如果修习某种戒律、禁制、[难行的]生活方式、梵行、信受奉行，导致不善法增长，善法减损；

evarūpaṃ sīlabbataṃ jīvitaṃ brahmacariyaṃ upaṭṭhānasāraṃ aphalaṃ.

那么这样的戒律、禁制、[难行的]生活方式、梵行、信受奉行就是没有效果（无益）的。

Yañca khvāssa [yañhissa (ka.), yathārūpañca khvāssa (?)], bhante, sīlabbataṃ jīvitaṃ brahmacariyaṃ upaṭṭhānasāraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti,

大德！再者，如果修习某种戒律、禁制、[难行的]生活方式、梵行、信受奉行，导致不善法减损，善法增长；

evarūpaṃ sīlabbataṃ jīvitaṃ brahmacariyaṃ upaṭṭhānasāraṃ saphalan”ti.

那么这样的戒律、禁制、[难行的]生活方式、梵行、信受奉行就是有效果（有益）的。”

Idamavoca āyasmā ānando; samanuñño satthā ahosi.

具寿阿难这样说了，[大]师表示同意。

Atha kho āyasmā ānando “samanuñño me satthā”ti,

这时具寿阿难因为[大]师表示同意，

uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

就从座位站起，问候世尊，向右绕行后离开。

（行绕礼：双手合十，以右肩朝向尊敬的人或对象，按顺时针方向右绕行走三圈。这是印度人表达极大敬意的方式）。

Atha kho bhagavā acirapakkante āyasmante ānande bhikkhū āmantesi –

这时，世尊在具寿阿难离开后不久，告诉各位比丘说：

“sekho, bhikkhave, ānando; na ca panassa sulabharūpo samasamo paññāyā”ti.

“各位比丘！阿难是‘有学’（尚未证得阿罗汉果的圣弟子），但是，在智慧方面能与他完全相等的人，是不容易找到的。”

Aṭṭhamaṃ.

戒禁经 ～阿难品‧第八经终

～《增支部经典‧三集‧五十经篇之二‧阿难品‧Sīlabbatasutta 戒禁经》(AN 3.79)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.8.21 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 3.52-103)/2.3 Ānandavagga 阿难品 (AN 3.72-81)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.9 Gandhajātasutta 薰香 (AN 3.80)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Gandhajātasuttaṃ

薰香经

80. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami;

那时，具寿阿难来到世尊那里。

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

到了之后，问候世尊，然后在一旁坐下。

Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

坐在一旁的具寿阿难对世尊说：

“Tīṇimāni, bhante, gandhajātāni, yesaṃ anuvātaṃyeva gandho gacchati, no paṭivātaṃ.

“大德！有这三种香，只有顺风时能散发香味，逆风时就闻不到。

Katamāni tīṇi?

是哪三种呢？

Mūlagandho, sāragandho, pupphagandho –

就是根香、树心香（木香）、花香。

imāni kho, bhante, tīṇi gandhajātāni, yesaṃ anuvātaṃyeva gandho gacchati, no paṭivātaṃ.

大德！这三种香，只有顺风时能散发香味，逆风时就闻不到。

Atthi nu kho, bhante, kiñci gandhajātaṃ yassa anuvātampi gandho gacchati, paṭivātampi gandho gacchati, anuvātapaṭivātampi gandho gacchatī”ti?

大德！有没有一种香，顺风时能散发香味，逆风时也能散发香味，顺风逆风都能散发香味呢？”

“Atthānanda, kiñci gandhajātaṃ [atthānanda gandhajātaṃ (sī. syā. kaṃ. pī.)] yassa anuvātampi gandho gacchati, paṭivātampi gandho gacchati, anuvātapaṭivātampi gandho gacchatī”ti.

“阿难！有的，有这样一种香，顺风时能散发香味，逆风时也能散发香味，顺风逆风都能散发香味。”

“Katamañca pana, bhante, gandhajātaṃ yassa anuvātampi gandho gacchati, paṭivātampi gandho gacchati, anuvātapaṭivātampi gandho gacchatī”ti?

“大德！是怎样的香，顺风时能散发香味，逆风时也能散发香味，顺风逆风都能散发香味呢？”

“Idhānanda, yasmiṃ gāme vā nigame vā itthī vā puriso vā buddhaṃ saraṇaṃ gato hoti, dhammaṃ saraṇaṃ gato hoti, saṅghaṃ saraṇaṃ gato hoti,

“阿难！如果在某个村庄或市镇，有女人或男人，皈依佛、皈依法、皈依僧伽，

pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti,

远离杀生、远离不与取（偷盗）、远离不正当的性行为、远离妄语、远离会导致放逸的米酒、果酒等酒类，

sīlavā hoti kalyāṇadhammo, vigatamalamaccherena cetasā agāraṃ ajjhāvasati

持守戒律、品德善良，以没有污垢和吝啬的心在家生活，

muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato.

布施时没有舍不得，乐于伸手[布施]，喜欢舍弃（财物）、欢迎乞求者、乐于分享和布施物品。

“Tassa disāsu samaṇabrāhmaṇā vaṇṇaṃ bhāsanti –

那个地方的沙门、婆罗门称赞（他/她）：

‘amukasmiṃ [asukasmiṃ (sī. syā. kaṃ. pī.)] nāma gāme vā nigame vā itthī vā puriso vā buddhaṃ saraṇaṃ gato hoti, dhammaṃ saraṇaṃ gato hoti, saṅghaṃ saraṇaṃ gato hoti,

‘在某某村庄或市镇，有位女人或男人，皈依佛、皈依法、皈依僧伽，

pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti,

远离杀生、远离不与取（偷盗）、远离不正当的性行为、远离妄语、远离会导致放逸的米酒、果酒等酒类，

sīlavā hoti kalyāṇadhammo, vigatamalamaccherena cetasā agāraṃ ajjhāvasati

持守戒律、品德善良，以没有污垢和吝啬的心在家生活，

muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato’”ti.

布施时没有舍不得，乐于伸手[布施]，喜欢舍弃（财物）、欢迎乞求者、乐于分享和布施物品。’

“Devatāpissa [devatāpissa amanussā (sī. pī.), devatāpissa amanussāpi (ka.), devatāpissa…pe… manussāpissa (?)] vaṇṇaṃ bhāsanti –

天神们也称赞他/她说：

‘amukasmiṃ nāma gāme vā nigame vā itthī vā puriso vā buddhaṃ saraṇaṃ gato hoti, dhammaṃ saraṇaṃ gato hoti, saṅghaṃ saraṇaṃ gato hoti,

‘在某某村庄或市镇，有位女人或男人，皈依佛、皈依法、皈依僧伽，

pāṇātipātā paṭivirato hoti…pe… surāmerayamajjapamādaṭṭhānā paṭivirato hoti,

远离杀生、...（重复前述内容）...远离会导致放逸的米酒、果酒等酒类，

sīlavā hoti kalyāṇadhammo, vigatamalamaccherena cetasā agāraṃ ajjhāvasati

持守戒律、品德善良，以没有污垢和吝啬的心在家生活，

muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato’ti.

布施时没有舍不得，乐于伸手[布施]，喜欢舍弃（财物）、欢迎乞求者、乐于分享和布施物品。’

Idaṃ kho taṃ, ānanda, gandhajātaṃ yassa anuvātampi gandho gacchati, paṭivātampi gandho gacchati, anuvātapaṭivātampi gandho gacchatī”ti.

阿难！这（指德行之香）就是那种顺风时能散发香味，逆风时也能散发香味，顺风逆风都能散发香味的香啊。”

“Na pupphagandho paṭivātameti, Na candanaṃ tagaramallikā [taggaramallikā (pī.)] vā;

檀香、根香、茉莉香，花香不能逆风飘送；

Satañca gandho paṭivātameti, Sabbā disā sappuriso pavāyatī”ti.

而善德之士的戒行之香能逆风传送，善人的（德）香遍及所有方向。”

navamaṃ;

薰香经 ～阿难品‧第九经终

～《增支部经典‧三集‧五十经篇之二‧阿难品‧Gandhajātasutta 薰香经》(AN 3.80)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 3.52-103)/2.3 Ānandavagga 阿难品 (AN 3.72-81)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.10 Cūḷanikāsutta 小千世界 (AN 3.81)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Cūḷanikāsuttaṃ

81. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – “sammukhāmetaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ – ‘bhagavato, ānanda, sikhissa abhibhū nāma sāvako brahmaloke ṭhito sahassilokadhātuṃ [sahassīlokadhātuṃ (pī.) saṃ. ni. 1.185 vitthāro] sarena viññāpesī’ti. Bhagavā pana, bhante, arahaṃ sammāsambuddho kīvatakaṃ pahoti sarena viññāpetun”ti? “Sāvako so, ānanda, appameyyā tathāgatā”ti.

Dutiyampi kho āyasmā ānando bhagavantaṃ etadavoca – “sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ – ‘bhagavato, ānanda, sikhissa abhibhū nāma sāvako brahmaloke ṭhito sahassilokadhātuṃ sarena viññāpesī’ti. Bhagavā pana, bhante, arahaṃ sammāsambuddho kīvatakaṃ pahoti sarena viññāpetun”ti? “Sāvako so, ānanda, appameyyā tathāgatā”ti.

Tatiyampi kho āyasmā ānando bhagavantaṃ etadavoca – “sammukhāmetaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ – ‘bhagavato, ānanda, sikhissa abhibhū nāma sāvako brahmaloke ṭhito sahassilokadhātuṃ sarena viññāpesī’ti. Bhagavā pana, bhante, arahaṃ sammāsambuddho kīvatakaṃ pahoti sarena viññāpetun”ti? “Sutā te, ānanda, sahassī cūḷanikā lokadhātū”ti? “Etassa, bhagavā, kālo; etassa, sugata, kālo! Yaṃ bhagavā bhāseyya. Bhagavato sutvā bhikkhū dhāressantī”ti. “Tenahānanda, suṇāhi sādhukaṃ manasi karohi, bhāsissāmī”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Bhagavā etadavoca –

“Yāvatā, ānanda, candimasūriyā [candimasuriyā (sī. syā. kaṃ. pī.)] pariharanti, disā bhanti virocanā, tāva sahassadhā loko. Tasmiṃ sahassadhā loke sahassaṃ [tasmiṃ sahassaṃ (syā. kaṃ. pī.)] candānaṃ, sahassaṃ sūriyānaṃ, sahassaṃ sinerupabbatarājānaṃ, sahassaṃ jambudīpānaṃ, sahassaṃ aparagoyānānaṃ, sahassaṃ uttarakurūnaṃ, sahassaṃ pubbavidehānaṃ, cattāri mahāsamuddasahassāni, cattāri mahārājasahassāni, sahassaṃ cātumahārājikānaṃ, sahassaṃ tāvatiṃsānaṃ, sahassaṃ yāmānaṃ, sahassaṃ tusitānaṃ, sahassaṃ nimmānaratīnaṃ, sahassaṃ paranimmitavasavattīnaṃ, sahassaṃ brahmalokānaṃ – ayaṃ vuccatānanda, sahassī cūḷanikā lokadhātu.

“Yāvatānanda, sahassī cūḷanikā lokadhātu tāva sahassadhā loko. Ayaṃ vuccatānanda, dvisahassī majjhimikā lokadhātu.

“Yāvatānanda, dvisahassī majjhimikā lokadhātu tāva sahassadhā loko. Ayaṃ vuccatānanda, tisahassī mahāsahassī lokadhātu.

“Ākaṅkhamāno, ānanda, tathāgato tisahassimahāsahassilokadhātuṃ [tisahassi mahāsahassiṃ lokadhātuṃ (syā. kaṃ.), tisahassīmahāsahassīlokadhātuṃ (pī.)] sarena viññāpeyya, yāvatā pana ākaṅkheyyā”ti.

“Yathā kathaṃ pana, bhante, bhagavā tisahassimahāsahassilokadhātuṃ sarena viññāpeyya, yāvatā pana ākaṅkheyyā”ti? “Idhānanda, tathāgato tisahassimahāsahassilokadhātuṃ obhāsena phareyya. Yadā te sattā taṃ ālokaṃ sañjāneyyuṃ, atha tathāgato ghosaṃ kareyya saddamanussāveyya. Evaṃ kho, ānanda, tathāgato tisahassimahāsahassilokadhātuṃ sarena viññāpeyya, yāvatā pana ākaṅkheyyā”ti.

Evaṃ vutte āyasmā ānando (āyasmantaṃ udāyiṃ) [(bhagavantaṃ) (sī.), ( ) natthi syā. kaṃ. potthakesu. aṭṭhakathāya sameti] etadavoca – “lābhā vata me, suladdhaṃ vata me, yassa me satthā evaṃmahiddhiko evaṃmahānubhāvo”ti. Evaṃ vutte āyasmā udāyī āyasmantaṃ ānandaṃ etadavoca – “kiṃ tuyhettha, āvuso ānanda, yadi te satthā evaṃmahiddhiko evaṃmahānubhāvo”ti? Evaṃ vutte bhagavā āyasmantaṃ udāyiṃ etadavoca – “mā hevaṃ, udāyi, mā hevaṃ, udāyi. Sace, udāyi, ānando avītarāgo kālaṃ kareyya, tena cittappasādena sattakkhattuṃ devesu devarajjaṃ kāreyya, sattakkhattuṃ imasmiṃyeva jambudīpe mahārajjaṃ kāreyya. Api ca, udāyi, ānando diṭṭheva dhamme parinibbāyissatī”ti. Dasamaṃ.

Ānandavaggo tatiyo.

Tassuddānaṃ –

Channo ājīvako sakko, nigaṇṭho ca nivesako;

Duve bhavā sīlabbataṃ, gandhajātañca cūḷanīti.

☸---------------------------------------------------------------------

小千世界

一 那时，具寿阿难来到世尊那里。到了之后，问候世尊，然后在一旁坐下。坐在一旁的具寿阿难对世尊说：

“我亲自从世尊这里听闻，亲自从世尊这里领受 [教导说]：‘阿难！尸弃[佛]有一位名叫阿毗浮的弟子，住在梵天界，发出声音能让一千个世界都听到。’ 那么，大德！世尊、阿罗汉、正等正觉者发出声音，能让多远（的世界）听到呢？”

“阿难！那只是位弟子，如来（的能力）是无法测量的。”

具寿阿难再次对世尊说：“我亲自从世尊这里听闻，亲自从世尊这里领受 [教导说]：‘阿难！尸弃[佛]有一位名叫阿毗浮的弟子，住在梵天界，发出声音能让一千个世界都听到。’ 那么，大德！世尊、阿罗汉、正等正觉者发出声音，能让多远（的世界）听到呢？”

“阿难！那只是位弟子，如来（的能力）是无法测量的。”

二 具寿阿难第三次对世尊说：“我亲自从世尊这里听闻，亲自从世尊这里领受 [教导说]：‘阿难！尸弃[佛]有一位名叫阿毗浮的弟子，住在梵天界，发出声音能让一千个世界都听到。’ 那么，大德！世尊、阿罗汉、正等正觉者发出声音，能让多远（的世界）听到呢？”

“阿难！你听说过‘小千世界’吗？”

“世尊！现在正是时候，善逝！现在正是时候！希望世尊为我们解说，从世尊这里听闻后，比丘们应当领受奉持。”

“阿难！既然如此，仔细听，好好放在心上思考。我将为你说。”具寿阿难回答世尊：“大德！是的。”世尊告诉他说：

三 “阿难！日月运行照耀四方所及的一千个世界 [组成的单位]，在这其中，有一千个月亮、一千个太阳、一千座须弥山王、一千个阎浮提（南赡部洲）、一千个西牛货洲、一千个北俱芦洲、一千个东胜身洲、四千个大海洋、四千位大[区域]王。有一千个四大天王[天]、一千个三十三[天]、一千个夜摩[天]、一千个兜率[天]、一千个化乐[天]、一千个他化自在[天]、一千个梵天界。阿难！这称为‘小千世界’。阿难！集一千个‘小千世界’ [的世界范围]。阿难！这称为‘中千世界’（直译：第二千世界）。再者，阿难！集一千个‘中千世界’ [的世界范围]。阿难！这称为‘三千大千世界’。阿难！如来如果愿意，发出声音可以让整个三千大千世界都听到，或者如果愿意，还能让更远的地方听到。”

四 “大德！再请问，世尊是怎样发出声音，能让三千大千世界都听到，或者如果愿意，还能让更远的地方听到的呢？”

“阿难！是这样：如来先用光明遍照三千大千世界，当那些有情众生感知到那光明时，如来就在那时发出声音，让他们听到。阿难！像这样，如来发出声音，让三千大千世界都听到，或者如果愿意，还能让更远的地方听到。”

五 听了这些话，具寿阿难就赞叹道：“太好了！我真有福报！我太幸运了！我的导师竟有如此大的神通，如此大的威力！”

这时，具寿优陀夷对具寿阿难说：“尊者阿难！就算你的导师有如此大的神通，如此大的威力，那对你有什么用呢？”

听他这样说，世尊告诉具寿优陀夷说：“优陀夷！不要这样说！优陀夷！不要这样说！优陀夷！如果阿难在还没有断除贪欲前去世，因为他内心清净（对佛法僧的信心），（仅凭这份功德）他将在天界七次成为天主，在这个阎浮提（人间）七次成为（转轮）圣王。然而，优陀夷！阿难将在今生就证得究竟涅槃。”

阿难品第三终。

此品摄颂：

阐陀、邪命外道、帝释天，

尼乾子和‘安住者’；

两种‘有’、戒禁取，

香和‘小（世界）’。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 3.52-103)/2.4 Samaṇavagga 沙门品 (AN 3.82-92)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.1 Samaṇasutta 沙门 (AN 3.82)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(9) 4. Samaṇavaggo

1. Samaṇasuttaṃ

82. “Tīṇimāni, bhikkhave, samaṇassa samaṇiyāni samaṇakaraṇīyāni. Katamāni tīṇi? Adhisīlasikkhāsamādānaṃ, adhicittasikkhāsamādānaṃ, adhipaññāsikkhāsamādānaṃ – imāni kho, bhikkhave, tīṇi samaṇassa samaṇiyāni samaṇakaraṇīyāni.

“Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘tibbo no chando bhavissati adhisīlasikkhāsamādāne, tibbo no chando bhavissati adhicittasikkhāsamādāne, tibbo no chando bhavissati adhipaññāsikkhāsamādāne’ti. Evañhi vo, bhikkhave, sikkhitabban”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第四 沙门品

八十二 沙门

一 “诸比丘！这三者，是沙门的沙门职责、沙门所应做之事。是哪三者呢？

受持增上戒学，受持增上心学，受持增上慧学。诸比丘！这三者，是沙门的沙门职责、沙门所应做之事。

诸比丘！因此，你们应当这样学习：‘我们对于受持增上戒学要有强烈的意愿，我们对于受持增上心学要有强烈的意愿，我们对于受持增上慧学要有强烈的意愿。’诸比丘！你们就应当这样学习。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 3.52-103)/2.4 Samaṇavagga 沙门品 (AN 3.82-92)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.2 Gadrabhasutta 驴追牛群 (AN 3.83)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Gadrabhasuttaṃ

83. “Seyyathāpi, bhikkhave, gadrabho gogaṇaṃ piṭṭhito piṭṭhito anubandho hoti – ‘ahampi dammo, ahampi dammo’ti [ahampi go amhā ahampi go amhāti (sī.), ahampi amhā ahampi amhāti (syā. kaṃ. pī.), ahampi go ahampi goti (?)]. Tassa na tādiso vaṇṇo hoti seyyathāpi gunnaṃ, na tādiso saro hoti seyyathāpi gunnaṃ, na tādisaṃ padaṃ hoti seyyathāpi gunnaṃ. So gogaṇaṃyeva piṭṭhito piṭṭhito anubandho hoti – ‘ahampi dammo, ahampi dammo’”ti.

“Evamevaṃ kho, bhikkhave, idhekacco bhikkhu bhikkhusaṅghaṃ piṭṭhito piṭṭhito anubandho hoti – ‘ahampi bhikkhu, ahampi bhikkhū’ti. Tassa na tādiso chando hoti adhisīlasikkhāsamādāne seyyathāpi aññesaṃ bhikkhūnaṃ, na tādiso chando hoti adhicittasikkhāsamādāne seyyathāpi aññesaṃ bhikkhūnaṃ, na tādiso chando hoti adhipaññāsikkhāsamādāne seyyathāpi aññesaṃ bhikkhūnaṃ. So bhikkhusaṅghaṃyeva piṭṭhito piṭṭhito anubandho hoti – ‘ahampi bhikkhu, ahampi bhikkhū’”ti.

“Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘tibbo no chando bhavissati adhisīlasikkhāsamādāne, tibbo no chando bhavissati adhicittasikkhāsamādāne, tibbo no chando bhavissati adhipaññāsikkhāsamādāne’ti. Evañhi vo, bhikkhave, sikkhitabban”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

驴追牛群

二 “诸比丘！譬如驴子跟在牛群后面，边走边想：‘我也是[牛]，我也是[牛]！’但它的颜色不像牛，它的声音不像牛，它的步态也不像牛。它只是跟在牛群后面走，边走边想：‘我也是[牛]，我也是[牛]！’罢了。”

“诸比丘！正是这样，在某些情况下，有某个比丘跟在比丘僧团后面，边走边想：‘我也是比丘，我也是比丘！’但他不像其他比丘那样有受持增上戒学的意愿，不像其他比丘那样有受持增上心学的意愿，不像其他比丘那样有受持增上慧学的意愿。他只是跟在比丘僧团后面，边走边想：‘我也是比丘，我也是比丘！’罢了。”

“诸比丘！因此，你们应当这样学习——‘我们对于受持增上戒学要有强烈的意愿，我们对于受持增上心学要有强烈的意愿，我们对于受持增上慧学要有强烈的意愿。’诸比丘！你们就应当这样学习。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 3.52-103)/2.4 Samaṇavagga 沙门品 (AN 3.82-92)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.3 Khettasutta 田 (AN 3.84)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Khettasuttaṃ

84. “Tīṇimāni, bhikkhave, kassakassa gahapatissa pubbe karaṇīyāni. Katamāni tīṇi? Idha, bhikkhave, kassako gahapati paṭikacceva [paṭigacceva (sī. pī.)] khettaṃ sukaṭṭhaṃ karoti sumatikataṃ [sumattikataṃ (ka.), ettha matisaddo kaṭṭhakhettassa samīkaraṇasādhane dārubhaṇḍe vattatīti sakkataabhidhānesu āgataṃ. taṃ “matiyā suṭṭhu samīkatan”ti aṭṭhakathāya sameti]. Paṭikacceva khettaṃ sukaṭṭhaṃ karitvā sumatikataṃ kālena bījāni patiṭṭhāpeti. Kālena bījāni patiṭṭhāpetvā samayena udakaṃ abhinetipi apanetipi. Imāni kho, bhikkhave, tīṇi kassakassa gahapatissa pubbe karaṇīyāni.

“Evamevaṃ kho, bhikkhave, tīṇimāni bhikkhussa pubbe karaṇīyāni. Katamāni tīṇi? Adhisīlasikkhāsamādānaṃ, adhicittasikkhāsamādānaṃ, adhipaññāsikkhāsamādānaṃ – imāni kho, bhikkhave, tīṇi bhikkhussa pubbe karaṇīyāni.

“Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘tibbo no chando bhavissati adhisīlasikkhāsamādāne, tibbo no chando bhavissati adhicittasikkhāsamādāne, tibbo no chando bhavissati adhipaññāsikkhāsamādāne’ti. Evañhi vo, bhikkhave, sikkhitabban”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

田

一 “诸比丘！这三者，是农夫家主事先应做的事情。是哪三者呢？

诸比丘，此处的农夫家主，首先要彻底犁好田地，彻底耙平。彻底犁好、耙平田地后，要在适当的时候播下种子。在适当的时候播下种子后，要适时地引水灌溉，也要适时地排水。诸比丘！这三者是农夫家主事先应做的事情。

二 诸比丘！正是这样，这三者，是比丘事先应做的事情。是哪三者呢？

受持增上戒学，受持增上心学，受持增上慧学。诸比丘！这三者是比丘事先应做的事情。

诸比丘！因此，你们应当这样学习——‘我们对于受持增上戒学要有强烈的意愿，我们对于受持增上心学要有强烈的意愿，我们对于受持增上慧学要有强烈的意愿。’诸比丘！你们就应当这样学习。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 3.52-103)/2.4 Samaṇavagga 沙门品 (AN 3.82-92)”

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【经名】 2.4.4 Vajjiputtasutta 跋耆子 (AN 3.85)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Vajjiputtasuttaṃ

85. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho aññataro vajjiputtako bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so vajjiputtako bhikkhu bhagavantaṃ etadavoca – “sādhikamidaṃ, bhante, diyaḍḍhasikkhāpadasataṃ [diyaḍḍhaṃ sikkhāpadasataṃ (sī.)] anvaddhamāsaṃ uddesaṃ āgacchati. Nāhaṃ, bhante, ettha sakkomi sikkhitun”ti. “Sakkhissasi pana tvaṃ, bhikkhu, tīsu sikkhāsu sikkhituṃ – adhisīlasikkhāya, adhicittasikkhāya adhipaññāsikkhāyā”ti? “Sakkomahaṃ, bhante, tīsu sikkhāsu sikkhituṃ – adhisīlasikkhāya, adhicittasikkhāya, adhipaññāsikkhāyā”ti. “Tasmātiha tvaṃ, bhikkhu, tīsu sikkhāsu sikkhassu – adhisīlasikkhāya, adhicittasikkhāya, adhipaññāsikkhāya”.

“Yato kho tvaṃ, bhikkhu, adhisīlampi sikkhissasi, adhicittampi sikkhissasi, adhipaññampi sikkhissasi, tassa tuyhaṃ bhikkhu adhisīlampi sikkhato adhicittampi sikkhato adhipaññampi sikkhato rāgo pahīyissati, doso pahīyissati, moho pahīyissati. So tvaṃ rāgassa pahānā dosassa pahānā mohassa pahānā yaṃ akusalaṃ na taṃ karissasi, yaṃ pāpaṃ na taṃ sevissasī”ti.

Atha kho so bhikkhu aparena samayena adhisīlampi sikkhi, adhicittampi sikkhi, adhipaññampi sikkhi. Tassa adhisīlampi sikkhato adhicittampi sikkhato adhipaññampi sikkhato rāgo pahīyi, doso pahīyi, moho pahīyi. So rāgassa pahānā dosassa pahānā mohassa pahānā yaṃ akusalaṃ taṃ nākāsi, yaṃ pāpaṃ taṃ na sevīti. Catutthaṃ.

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跋耆子

一 如是我闻。一时，世尊住在毗舍离大林中的重阁讲堂。那时有一位跋耆子比丘，来到世尊所在的地方……乃至……坐在一边的这位跋耆子比丘对世尊说：

‘尊者！每半月所诵念的学处有一百五十多条。尊者！我不能学习这些！’

‘那么，比丘！你能够学习三学：增上戒学、增上心学、增上慧学吗？’

‘尊者！我能够学习增上戒学、增上心学、增上慧学。’

二 “比丘！因此，你要学习增上戒学、增上心学、增上慧学。比丘！当你学习增上戒、学习增上心、学习增上慧时，比丘！因为学习增上戒、学习增上心、学习增上慧，你的贪欲就将被断除，你的瞋恚就将被断除，你的愚痴就将被断除。因为你的贪欲被断除、瞋恚被断除、愚痴被断除，你就不会做不善的事，不会行邪恶的事。”

三 那位比丘后来也学习了增上戒、也学习了增上心、也学习了增上慧。他学习增上戒、学习增上心、学习增上慧，从而断除了贪欲、断除了瞋恚、断除了愚痴。他因为断除了贪欲、因为断除了瞋恚、因为断除了愚痴，便不再做不善的事，不再行邪恶的事。”

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 3.52-103)/2.4 Samaṇavagga 沙门品 (AN 3.82-92)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.5 Sekkhasutta 有学 (AN 3.86)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Sekkhasuttaṃ

86. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca –

“‘Sekho, sekho’ti, bhante, vuccati. Kittāvatā nu kho, bhante, sekho hotī”ti? “Sikkhatīti kho, bhikkhu, tasmā sekhoti vuccati. Kiñca sikkhati? Adhisīlampi sikkhati, adhicittampi sikkhati, adhipaññampi sikkhati. Sikkhatīti kho, bhikkhu, tasmā sekhoti vuccatī”ti.

“Sekhassa sikkhamānassa, ujumaggānusārino;

Khayasmiṃ paṭhamaṃ ñāṇaṃ, tato aññā anantarā.

“Tato aññāvimuttassa [aññāvimuttiyā (ka.)], ñāṇaṃ ve [ñāṇañca (ka.)] hoti tādino;

Akuppā me vimuttīti, bhavasaṃyojanakkhaye”ti. pañcamaṃ; ( ) [(aṭṭhamaṃ bhāṇavāraṃ niṭṭhitaṃ) (ka.)]

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有学

一 一时，有一位比丘来到世尊所在的地方……乃至……坐在一边的这位比丘就对世尊说：

‘尊者！常说到“有学”、“有学”。尊者！究竟怎样才算是有学呢？’

“比丘！因为他学习，所以被称为有学。

那么他学习什么呢？

学习增上戒、学习增上心、学习增上慧。比丘！因此，他就被称为有学。”

正在学习的有学者， 随行于正直之道；

于灭尽生起最初智， 随后即是最终智。

由最终智而解脱者， 于此如实生起智慧：

‘我解脱不动摇’， 因存在之结已尽除。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 3.52-103)/2.4 Samaṇavagga 沙门品 (AN 3.82-92)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.6 Paṭhamasikkhāsutta 学处之一 (AN 3.87)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Paṭhamasikkhāsuttaṃ

87. “Sādhikamidaṃ, bhikkhave, diyaḍḍhasikkhāpadasataṃ anvaddhamāsaṃ uddesaṃ āgacchati, yattha attakāmā kulaputtā sikkhanti. Tisso imā, bhikkhave, sikkhā yatthetaṃ sabbaṃ samodhānaṃ gacchati. Katamā tisso? Adhisīlasikkhā, adhicittasikkhā adhipaññāsikkhā – imā kho, bhikkhave, tisso sikkhā, yatthetaṃ sabbaṃ samodhānaṃ gacchati.

“Idha, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṃ mattaso kārī paññāya mattaso kārī. So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi. Taṃ kissa hetu? Na hi mettha, bhikkhave, abhabbatā vuttā. Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni, tattha dhuvasīlo [dhuvasīlī (sī.) pu. pa. 127-129 (thokaṃ visadisaṃ)] ca hoti ṭhitasīlo [ṭhitasīlī (sī.)] ca, samādāya sikkhati sikkhāpadesu. So tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.

“Idha pana, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṃ mattaso kārī paññāya mattaso kārī. So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi. Taṃ kissa hetu? Na hi mettha, bhikkhave, abhabbatā vuttā. Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu. So tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti.

“Idha pana, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṃ paripūrakārī paññāya mattaso kārī. So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi. Taṃ kissa hetu? Na hi mettha, bhikkhave, abhabbatā vuttā. Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu. So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.

“Idha pana, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṃ paripūrakārī paññāya paripūrakārī. So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi. Taṃ kissa hetu? Na hi mettha, bhikkhave, abhabbatā vuttā. Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu. So āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.

“Iti kho, bhikkhave, padesaṃ padesakārī ārādheti paripūraṃ paripūrakārī. Avañjhāni tvevāhaṃ [avañcuvanevāhaṃ (ka.)], bhikkhave, sikkhāpadāni vadāmī”ti. Chaṭṭhaṃ.

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学处之一

一 “诸比丘！这每半月所诵念的一百五十多条学处，追求自我利益的善男子们在此学习。诸比丘！有这三学，这一切（学处）都包含在其中。是哪三学呢？

是增上戒学、增上心学、增上慧学。诸比丘！就是这三学，这一切（学处）都包含在其中。

二 诸比丘！在此，有比丘在戒行上圆满，在定行上只有少分，在慧行上只有少分。凡是那些微细、极微细的学处，他即使触犯了也能恢复清净。这是什么缘故呢？诸比丘！我并非说他在此（指犯戒）是无能为力的。然而，对于那些属于梵行开端、随顺梵行的学处，他的戒是稳固的、坚住的，他受持学习这些学处。他因为断尽了三结，成为预流者，是不堕恶趣法者，是决定者，是趋向正觉者。

三 再者，诸比丘！在此，有比丘在戒行上圆满，在定行上只有少分，在慧行上只有少分。凡是那些微细、极微细的学处，他即使触犯了也能恢复清净。这是什么缘故呢？诸比丘！我并非说他在此是无能为力的。然而，对于那些属于梵行开端、随顺梵行的学处，他的戒是稳固的、坚住的，他受持学习这些学处。他因为断尽了三结，贪、瞋、痴微薄，成为一来者，仅仅再来此世间一次，就将灭尽痛苦。

四 诸比丘！在此，有比丘在戒行上圆满，在定行上圆满，在慧行上只有少分。凡是那些微细、极微细的学处，他即使触犯了也能恢复清净。这是什么缘故呢？诸比丘！我并非说他在此是无能为力的。然而，对于那些属于梵行开端、随顺梵行的学处，他的戒是稳固的、坚住的，他受持学习这些学处。他因为断尽了五下分结，成为化生者，在那里（色界或无色界）般涅槃，不再从此世间退转回来。

五 诸比丘！在此，有比丘在戒行上圆满，在定行上圆满，在慧行上圆满。凡是那些微细、极微细的学处，他即使触犯了也能恢复清净。这是什么缘故呢？诸比丘！我并非说他在此是无能为力的。然而，对于那些属于梵行开端、随顺梵行的学处，他的戒是稳固的、坚住的，他受持学习这些学处。他因为诸漏已尽，就在此生中，自己以无上智慧证得、实现了无漏的心解脱、慧解脱，并安住于其中。

诸比丘！像这样，部分修行者获得部分的成就，圆满修行者获得圆满的成就。诸比丘！我确实说，（遵守）学处绝不会是徒劳无益的。”

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 3.52-103)/2.4 Samaṇavagga 沙门品 (AN 3.82-92)”

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【经名】 2.4.7 Dutiyasikkhāsutta 学处之二 (AN 3.88)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Dutiyasikkhāsuttaṃ

88. “Sādhikamidaṃ, bhikkhave, diyaḍḍhasikkhāpadasataṃ anvaddhamāsaṃ uddesaṃ āgacchati yattha attakāmā kulaputtā sikkhanti. Tisso imā, bhikkhave, sikkhā yatthetaṃ sabbaṃ samodhānaṃ gacchati. Katamā tisso? Adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā – imā kho, bhikkhave, tisso sikkhā yatthetaṃ sabbaṃ samodhānaṃ gacchati.

“Idha, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṃ mattaso kārī paññāya mattaso kārī. So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi. Taṃ kissa hetu? Na hi mettha, bhikkhave, abhabbatā vuttā. Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu. So tiṇṇaṃ saṃyojanānaṃ parikkhayā sattakkhattuparamo hoti. Sattakkhattuparamaṃ deve ca manusse ca sandhāvitvā saṃsaritvā dukkhassantaṃ karoti. So tiṇṇaṃ saṃyojanānaṃ parikkhayā kolaṃkolo hoti, dve vā tīṇi vā kulāni sandhāvitvā saṃsaritvā dukkhassantaṃ karoti. So tiṇṇaṃ saṃyojanānaṃ parikkhayā ekabījī hoti, ekaṃyeva mānusakaṃ bhavaṃ nibbattetvā dukkhassantaṃ karoti. So tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti.

“Idha pana, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṃ paripūrakārī paññāya mattaso kārī. So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi. Taṃ kissa hetu? Na hi mettha, bhikkhave, abhabbatā vuttā. Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu. So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā uddhaṃsoto akaniṭṭhagāmī. So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā sasaṅkhāraparinibbāyī hoti. So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā asaṅkhāraparinibbāyī hoti. So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā upahaccaparinibbāyī hoti. So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti.

“Idha pana, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṃ paripūrakārī paññāya paripūrakārī. So yāni tāni dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu. So āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.

“Iti kho, bhikkhave, padesaṃ padesakārī ārādheti, paripūraṃ paripūrakārī, avañjhāni tvevāhaṃ, bhikkhave, sikkhāpadāni vadāmī”ti. Sattamaṃ.

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学处之二

一 “诸比丘！这每半月所诵念的一百五十多条学处，追求自我利益的善男子们在此学习。诸比丘！有这三学，这一切（学处）都包含在其中。是哪三学呢？

是增上戒学、增上心学、增上慧学。诸比丘！就是这三学，这一切（学处）都包含在其中。

二 诸比丘！在此，有比丘在戒行上圆满，在定行上只有少分，在慧行上只有少分。凡是那些微细、极微细的学处，他即使触犯了也能恢复清净。这是什么缘故呢？诸比丘！我并非说他在此是无能为力的。然而，对于那些属于梵行开端、随顺梵行的学处，他的戒是稳固的、坚住的，他受持学习这些学处。他因为断尽了三结，成为最多七次往返者，最多在天界和人间往返投生七次后，便将灭尽痛苦。或者，他因为断尽了三结，成为家家者，往返投生于两三个家族后，便将灭尽痛苦。或者，他因为断尽了三结，成为一种子者，仅仅再生到人界一次，便将灭尽痛苦。或者，他因为断尽了三结，贪、瞋、痴微薄，成为一来者，仅仅再来此世间一次，就将灭尽痛苦。

三 诸比丘！在此，有比丘在戒行上圆满，在定行上圆满，在慧行上只有少分。凡是那些微细、极微细的学处，他即使触犯了也能恢复清净。这是什么缘故呢？诸比丘！我并非说他在此是无能为力的。然而，对于那些属于梵行开端、随顺梵行的学处，他的戒是稳固的、坚住的，他受持学习这些学处。他因为断尽了五下分结，成为上流者，去往色究竟天。或者，他因为断尽了五下分结，成为有行般涅槃者。或者，他因为断尽了五下分结，成为无行般涅槃者。或者，他因为断尽了五下分结，成为生般涅槃者。或者，他因为断尽了五下分结，成为中般涅槃者。

四 再者，诸比丘！在此，有比丘在戒行上圆满，在定行上圆满，在慧行上圆满。凡是那些微细、极微细的学处，他即使触犯了也能恢复清净。这是什么缘故呢？诸比丘！我并非说他在此是无能为力的。然而，凡是属于梵行开端、随顺梵行的学处，他的戒是稳固的，又安住于戒而受持学习学处。他因为诸漏已尽，就在此生中，自己以无上智慧证得、实现了无漏的心解脱、慧解脱，并安住于其中。

诸比丘！像这样，部分修行者获得部分的成就，圆满修行者获得圆满的成就。诸比丘！无论如何，我说学处是不会白费的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 3.52-103)/2.4 Samaṇavagga 沙门品 (AN 3.82-92)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.8 Tatiyasikkhāsutta 学处之三 (AN 3.89)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Tatiyasikkhāsuttaṃ

89. “Sādhikamidaṃ, bhikkhave, diyaḍḍhasikkhāpadasataṃ anvaddhamāsaṃ uddesaṃ āgacchati yattha attakāmā kulaputtā sikkhanti. Tisso imā, bhikkhave, sikkhā yatthetaṃ sabbaṃ samodhānaṃ gacchati. Katamā tisso? Adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā – imā kho, bhikkhave, tisso sikkhā yatthetaṃ sabbaṃ samodhānaṃ gacchati.

“Idha, bhikkhave, bhikkhu sīlesu paripūrakārī hoti samādhismiṃ paripūrakārī paññāya paripūrakārī. So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi. Taṃ kissa hetu? Na hi mettha, bhikkhave, abhabbatā vuttā. Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu. So āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Taṃ vā pana anabhisambhavaṃ appaṭivijjhaṃ pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti. Taṃ vā pana anabhisambhavaṃ appaṭivijjhaṃ pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā upahaccaparinibbāyī hoti. Taṃ vā pana anabhisambhavaṃ appaṭivijjhaṃ pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā asaṅkhāraparinibbāyī hoti. Taṃ vā pana anabhisambhavaṃ appaṭivijjhaṃ pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā sasaṅkhāraparinibbāyī hoti. Taṃ vā pana anabhisambhavaṃ appaṭivijjhaṃ pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā uddhaṃsoto hoti akaniṭṭhagāmī taṃ vā pana anabhisambhavaṃ appaṭivijjhaṃ tiṇṇaṃ saṃyojanānaṃ parikkhayā, rāgadosamohānaṃ tanuttā sakadāgāmī hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti. Taṃ vā pana anabhisambhavaṃ appaṭivijjhaṃ tiṇṇaṃ saṃyojanānaṃ parikkhayā ekabījī hoti, ekaṃyeva mānusakaṃ bhavaṃ nibbattetvā dukkhassantaṃ karoti. Taṃ vā pana anabhisambhavaṃ appaṭivijjhaṃ tiṇṇaṃ saṃyojanānaṃ parikkhayā kolaṃkolo hoti, dve vā tīṇi vā kulāni sandhāvitvā saṃsaritvā dukkhassantaṃ karoti. Taṃ vā pana anabhisambhavaṃ appaṭivijjhaṃ tiṇṇaṃ saṃyojanānaṃ parikkhayā sattakkhattuparamo hoti, sattakkhattuparamaṃ deve ca manusse ca sandhāvitvā saṃsaritvā dukkhassantaṃ karoti.

“Iti kho, bhikkhave, paripūraṃ paripūrakārī ārādheti padesaṃ padesakārī. Avañjhānitvevāhaṃ, bhikkhave, sikkhāpadāni vadāmī”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

学处之三

一 “诸比丘！这每半月所诵念的一百五十多条学处，追求自我利益的善男子们在此学习。诸比丘！有这三学，这一切（学处）都包含在其中。是哪三学呢？

是增上戒学、增上心学、增上慧学。诸比丘！就是这三学，这一切（学处）都包含在其中。

二 诸比丘！在此，有比丘在戒行上圆满，在定行上圆满，在慧行上圆满。凡是那些微细、极微细的学处，他即使触犯了也能恢复清净。这是什么缘故呢？诸比丘！我并非说他在此是无能为力的。然而，对于那些属于梵行开端、随顺梵行的学处，他的戒是稳固的、坚住的，他受持学习这些学处。他因为诸漏已尽，就在此生中，自己以无上智慧证得、实现了无漏的心解脱、慧解脱，并安住于其中。

三 再者，或者有人未能达成（阿罗汉果位）、未能通达，则因断尽了五下分结，成为中般涅槃者；再者，或者有人未能达成、未能通达，则因断尽了五下分结，成为生般涅槃者……无行般涅槃者……有行般涅槃者……成为上流者……去往色究竟天；再者，或者有人未能达成、未能通达，则因断尽了三结，贪、瞋、痴微薄，成为一来者，仅仅再来此世间一次而灭尽痛苦；再者，或者有人未能达成、未能通达，则因断尽了三结，成为一种子者，仅仅再生到人界一次而灭尽痛苦；再者，或者有人未能达成、未能通达，则因断尽了三结，成为家家者，往返投生于两三个家族后而灭尽痛苦；再者，或者有人未能达成、未能通达，则因断尽了三结，成为最多七次往返者，最多在天界和人间往返投生七次后，便将灭尽痛苦。

诸比丘！像这样，圆满修行者获得圆满的成就，部分修行者获得部分的成就。诸比丘！无论如何，我说学处是不会白费的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 3.52-103)/2.4 Samaṇavagga 沙门品 (AN 3.82-92)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.9 Paṭhamasikkhattayasutta 三学之一 (AN 3.90)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Paṭhamasikkhattayasuttaṃ

90. “Tisso imā, bhikkhave, sikkhā. Katamā tisso? Adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā.

“Katamā ca, bhikkhave, adhisīlasikkhā? Idha, bhikkhave, bhikkhu sīlavā hoti…pe… samādāya sikkhati sikkhāpadesu. Ayaṃ vuccati, bhikkhave, adhisīlasikkhā.

“Katamā ca, bhikkhave, adhicittasikkhā? Idha, bhikkhave, bhikkhu vivicceva kāmehi…pe… catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, adhicittasikkhā.

“Katamā ca, bhikkhave, adhipaññāsikkhā? Idha, bhikkhave, bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Ayaṃ vuccati, bhikkhave, adhipaññāsikkhā. Imā kho, bhikkhave, tisso sikkhā”ti. Navamaṃ.

☸---------------------------------------------------------------------

三学之一

一 “诸比丘！有这三学。是哪三学呢？

是增上戒学、增上心学、增上慧学。

诸比丘！什么是增上戒学呢？

诸比丘！在此，有比丘具足戒行……（省略，参照相应经文）……受持学习各项学处。诸比丘！这被称为增上戒学。

诸比丘！什么是增上心学呢？

诸比丘！在此，有比丘远离诸欲……（省略）……进入并安住于第四禅那。诸比丘！这被称为增上心学。

诸比丘！什么是增上慧学呢？

诸比丘！在此，有比丘如实了知‘这是苦’……（省略）……如实了知‘这是导致苦灭的道路’。诸比丘！这被称为增上慧学。诸比丘！这些就是三学。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 3.52-103)/2.4 Samaṇavagga 沙门品 (AN 3.82-92)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.10 Dutiyasikkhattayasutta三学之二 (AN 3.91)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Dutiyasikkhattayasuttaṃ

91. “Tisso imā, bhikkhave, sikkhā. Katamā tisso? Adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā.

“Katamā ca, bhikkhave, adhisīlasikkhā? Idha, bhikkhave, bhikkhu sīlavā hoti…pe… samādāya sikkhati sikkhāpadesu. Ayaṃ vuccati, bhikkhave, adhisīlasikkhā.

“Katamā ca, bhikkhave, adhicittasikkhā? Idha, bhikkhave, bhikkhu vivicceva kāmehi…pe… catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, adhicittasikkhā.

“Katamā ca, bhikkhave, adhipaññāsikkhā? Idha, bhikkhave, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ vuccati, bhikkhave, adhipaññā sikkhā. Imā kho, bhikkhave, tisso sikkhā”ti.

“Adhisīlaṃ adhicittaṃ, adhipaññañca vīriyavā;

Thāmavā dhitimā jhāyī, sato guttindriyo [uppattindriyo (ka.)] care.

“Yathā pure tathā pacchā, yathā pacchā tathā pure;

Yathā adho tathā uddhaṃ, yathā uddhaṃ tathā adho.

“Yathā divā tathā rattiṃ, yathā rattiṃ tathā divā;

Abhibhuyya disā sabbā, appamāṇasamādhinā.

“Tamāhu sekhaṃ paṭipadaṃ [pāṭipadaṃ (?) ma. ni. 2.27 passitabbaṃ], atho saṃsuddhacāriyaṃ [saṃsuddhacāraṇaṃ (sī. pī.), saṃsuddhacārinaṃ (syā. kaṃ.)];

Tamāhu loke sambuddhaṃ, dhīraṃ paṭipadantaguṃ.

“Viññāṇassa nirodhena, taṇhākkhayavimuttino;

Pajjotasseva nibbānaṃ, vimokkho hoti cetaso”ti. dasamaṃ;

☸---------------------------------------------------------------------

三学之二

一 诸比丘！有这三学。是哪三学呢？

是增上戒学、增上心学、增上慧学。

诸比丘！什么是增上戒学呢？

诸比丘！在此，有比丘具足戒行……（省略，参照相应经文）……受持学习各项学处。诸比丘！这被称为增上戒学。

诸比丘！什么是增上心学呢？

诸比丘！在此，有比丘远离诸欲……（省略）……进入并安住于第四禅那。诸比丘！这被称为增上心学。

诸比丘！什么是增上慧学呢？

诸比丘！在此，有比丘因为诸漏已尽，就在此生中，自己以无上智慧证得、实现了无漏的心解脱、慧解脱，并安住于其中。诸比丘！这被称为增上慧学。诸比丘！这些就是三学。”

二 于增上戒增上心， 及增上慧具精进；

具足力量与决心， 修禅正念护根行。

犹如于前亦于后， 犹如于后亦于前；

犹如于下亦于上， 犹如于上亦于下；

犹如白昼亦夜晚， 犹如夜晚亦白昼；

以无量之三摩地， 征服一切诸方向。

此称有学之行道， 亦是其清净操行；

此称世间等觉者， 贤者已达道彼岸。

随着识流的止息， 因爱尽而解脱者，

恰似明灯的熄灭， 心获得如此解脱。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 3.52-103)/2.4 Samaṇavagga 沙门品 (AN 3.82-92)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.11 Saṅkavāsutta 删伽瓦 (AN 3.92)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Saṅkavāsuttaṃ

92. Ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena saṅkavā [paṅkadhā (sī. syā. kaṃ. pī.)] nāma kosalānaṃ nigamo tadavasari. Tatra sudaṃ bhagavā saṅkavāyaṃ viharati. Tena kho pana samayena kassapagotto nāma bhikkhu saṅkavāyaṃ āvāsiko hoti. Tatra sudaṃ bhagavā sikkhāpadapaṭisaṃyuttāya dhammiyā kathāya bhikkhū sandasseti samādapeti samuttejeti sampahaṃseti. Atha kho kassapagottassa bhikkhuno bhagavati sikkhāpadapaṭisaṃyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṃsente ahudeva akkhanti ahu appaccayo – “adhisallikhatevāyaṃ [adhisallekhatevāyaṃ (syā. kaṃ. ka.)] samaṇo”ti. Atha kho bhagavā saṅkavāyaṃ yathābhirantaṃ viharitvā yena rājagahaṃ tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena rājagahaṃ tadavasari. Tatra sudaṃ bhagavā rājagahe viharati.

Atha kho kassapagottassa bhikkhuno acirapakkantassa bhagavato ahudeva kukkuccaṃ ahu vippaṭisāro – “alābhā vata me, na vata me lābhā; dulladdhaṃ vata me, na vata me suladdhaṃ; yassa me bhagavati sikkhāpadapaṭisaṃyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṃsente ahudeva akkhanti ahu appaccayo – ‘adhisallikhatevāyaṃ samaṇo’ti. Yaṃnūnāhaṃ yena bhagavā tenupasaṅkameyyaṃ; upasaṅkamitvā bhagavato santike accayaṃ accayato deseyyan”ti. Atha kho kassapagotto bhikkhu senāsanaṃ saṃsāmetvā pattacīvaramādāya yena rājagahaṃ tena pakkāmi. Anupubbena yena rājagahaṃ yena gijjhakūṭo pabbato yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho kassapagotto bhikkhu bhagavantaṃ etadavoca –

“Ekamidaṃ, bhante, samayaṃ bhagavā saṅkavāyaṃ viharati, saṅkavā nāma kosalānaṃ nigamo. Tatra, bhante, bhagavā sikkhāpadapaṭisaṃyuttāya dhammiyā kathāya bhikkhū sandassesi samādapesi samuttejesi sampahaṃsesi. Tassa mayhaṃ bhagavati sikkhāpadapaṭisaṃyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṃsente ahudeva akkhanti ahu appaccayo – ‘adhisallikhatevāyaṃ samaṇo’ti. Atha kho bhagavā saṅkavāyaṃ yathābhirantaṃ viharitvā yena rājagahaṃ tena cārikaṃ pakkāmi. ( ) [(anupubbena cārikaṃ caramāno yena rājagahaṃ tadavasari. tatra sudaṃ bhagavā rājagahe viharati. atha kho (ka.)] Tassa mayhaṃ, bhante, acirapakkantassa bhagavato ahudeva kukkuccaṃ ahu vippaṭisāro – alābhā vata me, na vata me lābhā; dulladdhaṃ vata me, na vata me suladdhaṃ; yassa me bhagavati sikkhāpadapaṭisaṃyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṃsente ahudeva akkhanti ahu appaccayo – ‘adhisallikhatevāyaṃ samaṇo’ti. Yaṃnūnāhaṃ yena bhagavā tenupasaṅkameyyaṃ; upasaṅkamitvā bhagavato santike accayaṃ accayato deseyyanti. Accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ yassa me bhagavati sikkhāpadapaṭisaṃyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṃsente ahudeva akkhanti ahu appaccayo – ‘adhisallikhatevāyaṃ samaṇo’ti. Tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu, āyatiṃ saṃvarāyā”ti.

“Taggha taṃ [taggha tvaṃ (sī. pī.)], kassapa, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yassa te mayi sikkhāpadapaṭisaṃyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṃsente ahudeva akkhanti ahu appaccayo – ‘adhisallikhatevāyaṃ samaṇo’ti. Yato ca kho tvaṃ, kassapa, accayaṃ accayato disvā yathādhammaṃ paṭikarosi, taṃ te mayaṃ paṭiggaṇhāma. Vuddhihesā, kassapa, ariyassa vinaye yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti, āyatiṃ saṃvaraṃ āpajjati.

“Thero cepi, kassapa, bhikkhu hoti na sikkhākāmo na sikkhāsamādānassa vaṇṇavādī, ye caññe bhikkhū na sikkhākāmā te ca na sikkhāya samādapeti, ye caññe bhikkhū sikkhākāmā tesañca na vaṇṇaṃ bhaṇati bhūtaṃ tacchaṃ kālena, evarūpassāhaṃ, kassapa, therassa bhikkhuno na vaṇṇaṃ bhaṇāmi. Taṃ kissa hetu? Satthā hissa vaṇṇaṃ bhaṇatīti aññe naṃ [taṃ (sī. pī.)] bhikkhū bhajeyyuṃ, ye naṃ bhajeyyuṃ tyāssa diṭṭhānugatiṃ āpajjeyyuṃ, yyāssa diṭṭhānugatiṃ āpajjeyyuṃ tesaṃ taṃ assa dīgharattaṃ ahitāya dukkhāyāti. Tasmāhaṃ, kassapa, evarūpassa therassa bhikkhuno na vaṇṇaṃ bhaṇāmi.

“Majjhimo cepi, kassapa, bhikkhu hoti…pe… navo cepi, kassapa, bhikkhu hoti na sikkhākāmo na sikkhāsamādānassa vaṇṇavādī, ye caññe bhikkhū na sikkhākāmā te ca na sikkhāya samādapeti, ye caññe bhikkhū sikkhākāmā tesañca na vaṇṇaṃ bhaṇati bhūtaṃ tacchaṃ kālena, evarūpassāhaṃ, kassapa, navassa bhikkhuno na vaṇṇaṃ bhaṇāmi. Taṃ kissa hetu? Satthā hissa vaṇṇaṃ bhaṇatīti aññe naṃ bhikkhū bhajeyyuṃ, ye naṃ bhajeyyuṃ tyāssa diṭṭhānugatiṃ āpajjeyyuṃ, yyāssa diṭṭhānugatiṃ āpajjeyyuṃ tesaṃ taṃ assa dīgharattaṃ ahitāya dukkhāyāti. Tasmāhaṃ, kassapa, evarūpassa navassa bhikkhuno na vaṇṇaṃ bhaṇāmi.

“Thero cepi, kassapa, bhikkhu hoti sikkhākāmo sikkhāsamādānassa vaṇṇavādī, ye caññe bhikkhū na sikkhākāmā te ca sikkhāya samādapeti, ye caññe bhikkhū sikkhākāmā tesañca vaṇṇaṃ bhaṇati bhūtaṃ tacchaṃ kālena, evarūpassāhaṃ, kassapa, therassa bhikkhuno vaṇṇaṃ bhaṇāmi. Taṃ kissa hetu? Satthā hissa vaṇṇaṃ bhaṇatīti aññe naṃ bhikkhū bhajeyyuṃ, ye naṃ bhajeyyuṃ tyāssa diṭṭhānugatiṃ āpajjeyyuṃ, yyāssa diṭṭhānugatiṃ āpajjeyyuṃ tesaṃ taṃ assa dīgharattaṃ hitāya sukhāyāti. Tasmāhaṃ, kassapa, evarūpassa therassa bhikkhuno vaṇṇaṃ bhaṇāmi.

“Majjhimo cepi, kassapa, bhikkhu hoti sikkhākāmo…pe… navo cepi, kassapa, bhikkhu hoti sikkhākāmo sikkhāsamādānassa vaṇṇavādī, ye caññe bhikkhū na sikkhākāmā te ca sikkhāya samādapeti, ye caññe bhikkhū sikkhākāmā tesañca vaṇṇaṃ bhaṇati bhūtaṃ tacchaṃ kālena, evarūpassāhaṃ, kassapa, navassa bhikkhuno vaṇṇaṃ bhaṇāmi. Taṃ kissa hetu? Satthā hissa vaṇṇaṃ bhaṇatīti aññe naṃ bhikkhū bhajeyyuṃ, ye naṃ bhajeyyuṃ tyāssa diṭṭhānugatiṃ āpajjeyyuṃ, yyāssa diṭṭhānugatiṃ āpajjeyyuṃ tesaṃ taṃ assa dīgharattaṃ hitāya sukhāyāti. Tasmāhaṃ, kassapa, evarūpassa navassa bhikkhuno vaṇṇaṃ bhaṇāmī”ti. Ekādasamaṃ.

Samaṇavaggo navamo.

Tassuddānaṃ –

Samaṇo gadrabho khettaṃ, vajjiputto ca sekkhakaṃ;

Tayo ca sikkhanā vuttā, dve sikkhā saṅkavāya cāti.

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删伽瓦

一 一时，世尊在拘萨罗国境内游行，与庞大的比丘僧团一起来到名叫删伽瓦（Saṅkavā）的拘萨罗市镇。世尊就住在删伽瓦。

那时，有一位名叫迦叶种（Kassapagotta）的比丘是删伽瓦的常住僧。在那里，世尊以与学处相关的法教开示、劝导、策励、激励诸比丘。然而，当世尊以与学处相关的法教开示、劝导、策励、激励诸比丘时，迦叶种比丘感到不快、不悦，心想：‘这位沙门真是过于苛求了！’

二 其后，世尊在删伽瓦随宜住了一段时间后，便朝着王舍城的方向游行而去。次第游行，抵达了王舍城。世尊就住在王舍城的灵鹫山。

那时，世尊离开后不久，迦叶种比丘生起了懊悔和追悔：‘哎呀，我真是不幸！我真是没有善利！我的行为真糟糕！我的行为真不善！当世尊以与学处相关的法教开示、劝导、策励、激励诸比丘时，我竟然感到不快、不悦，心想：“这位沙门真是过于苛求了！”我何不去到世尊那里，在世尊面前，承认过错，忏悔过错呢？’

三 那时，迦叶种比丘便收拾好坐卧具，披上衣，拿着钵，向王舍城而去。次第来到了王舍城灵鹫山世尊的住处。到了之后，顶礼世尊，然后坐在一边。坐在一边的迦叶种比丘对世尊说：

‘尊者！有一段时间，世尊住在删伽瓦，那是拘萨罗国的一个市镇。当世尊在那里，以与学处相关的法教开示、劝导、策励、激励诸比丘时，我感到不快、不悦，心想：“这位沙门真是过于苛求了！”后来，世尊在删伽瓦随宜住了一段时间后，便朝着王舍城的方向游行而去。尊者！世尊离开后不久，我就生起了懊悔和追悔：哎呀，我真是不幸！我真是没有善利！我的行为真糟糕！我的行为真不善！当世尊以与学处相关的法教开示、劝导、策励、激励诸比丘时，我竟然感到不快、不悦，心想：“这位沙门真是过于苛求了！”我应该去到世尊那里，在世尊面前，承认过错，忏悔过错。尊者！过错征服了我，我如此愚痴、如此迷惘、如此不善！当世尊以与学处相关的法教开示、劝导、策励、激励诸比丘时，我竟然感到不快、不悦，心想：“这位沙门真是过于苛求了！”尊者！请世尊接受我的过错，视之为过错，使我未来能够防护！’

四 ‘迦叶！你确实犯了过错，如此愚痴、如此迷惘、如此不善！当我以与学处相关的法教开示、劝导、策励、激励诸比丘时，你竟然想：“这位沙门真是过于苛求了！”然而，迦叶，由于你认识到过错之为过错，并如法地忏悔，我们接受你的忏悔。迦叶！凡是能认识到过错之为过错，并如法忏悔，未来做到防护的人，这在圣者的律中是会增长的。

五 迦叶！如果一位长老比丘自己不乐于学习，不赞叹（他人）受持学处，也不劝导其他不乐于学习的比丘去学习，对于那些乐于学习的比丘，他也不适时地、真实地、如实地称赞他们，对于这样的长老比丘，迦叶！我不称赞。这是什么缘故呢？因为如果导师称赞了他，其他比丘就会亲近他；那些亲近他的比丘就会效仿他的见解；那些效仿他见解的人，对他们来说，将在长久的时间里导致不利和痛苦。迦叶！因此，我不称赞这样的长老比丘。

六 迦叶！如果一位中座比丘……（省略）……迦叶！如果一位新学比丘自己不乐于学习，不赞叹（他人）受持学处，也不劝导其他不乐于学习的比丘去学习，对于那些乐于学习的比丘，他也不适时地、真实地、如实地称赞他们，对于这样的新学比丘，迦叶！我不称赞。这是什么缘故呢？因为如果导师称赞了他，其他比丘就会亲近他；那些亲近他的比丘就会效仿他的见解；那些效仿他见解的人，对他们来说，将在长久的时间里导致不利和痛苦。迦叶！因此，我不称赞这样的新学比丘。

七 迦叶！如果一位长老比丘自己乐于学习，赞叹（他人）受持学处，也劝导其他不乐于学习的比丘去学习，对于那些乐于学习的比丘，他也适时地、真实地、如实地称赞他们，对于这样的长老比丘，迦叶！我称赞。这是什么缘故呢？因为如果导师称赞了他，其他比丘就会亲近他；那些亲近他的比丘就会效仿他的见解；那些效仿他见解的人，对他们来说，将在长久的时间里导致利益和安乐。迦叶！因此，我称赞这样的长老比丘。

八 迦叶！如果一位中座比丘也（这样做）……迦叶！如果一位新学比丘自己乐于学习，赞叹（他人）受持学处，也劝导其他不乐于学习的比丘去学习，对于那些乐于学习的比丘，他也适时地、真实地、如实地称赞他们，对于这样的新学比丘，迦叶！我称赞。这是什么缘故呢？因为如果导师称赞了他，其他比丘就会亲近他；那些亲近他的比丘就会效仿他的见解；那些效仿他见解的人，对他们来说，将在长久的时间里导致利益和安乐。迦叶！因此，我称赞这样的新学比丘。”

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 3.52-103)/2.5 Loṇakapallavagga 壶盐品 (AN 3.93-103)”

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【经名】 2.5.1 Accāyikasutta 快速耕田 (AN 3.93)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(10) 5. Loṇakapallavaggo

1. Accāyikasuttaṃ

93. “Tīṇimāni, bhikkhave, kassakassa gahapatissa accāyikāni karaṇīyāni. Katamāni tīṇi? Idha, bhikkhave, kassako gahapati sīghaṃ sīghaṃ khettaṃ sukaṭṭhaṃ karoti sumatikataṃ. Sīghaṃ sīghaṃ khettaṃ sukaṭṭhaṃ karitvā sumatikataṃ sīghaṃ sīghaṃ bījāni patiṭṭhāpeti. Sīghaṃ sīghaṃ bījāni patiṭṭhāpetvā sīghaṃ sīghaṃ udakaṃ abhinetipi apanetipi. Imāni kho, bhikkhave, tīṇi kassakassa gahapatissa accāyikāni karaṇīyāni. Tassa kho taṃ, bhikkhave, kassakassa gahapatissa natthi sā iddhi vā ānubhāvo vā – ‘ajjeva me dhaññāni jāyantu, sveva gabbhīni hontu, uttarasveva paccantū’ti. Atha kho, bhikkhave, hoti so samayo yaṃ tassa kassakassa gahapatissa tāni dhaññāni utupariṇāmīni jāyantipi gabbhīnipi honti paccantipi.

“Evamevaṃ kho, bhikkhave, tīṇimāni bhikkhussa accāyikāni karaṇīyāni. Katamāni tīṇi? Adhisīlasikkhāsamādānaṃ, adhicittasikkhāsamādānaṃ, adhipaññāsikkhāsamādānaṃ – imāni kho, bhikkhave, tīṇi bhikkhussa accāyikāni karaṇīyāni. Tassa kho taṃ, bhikkhave, bhikkhuno natthi sā iddhi vā anubhāvo vā – ‘ajjeva me anupādāya āsavehi cittaṃ vimuccatu sve vā uttarasve vā’ti. Atha kho, bhikkhave, hoti so samayo yaṃ tassa bhikkhuno adhisīlampi sikkhato adhicittampi sikkhato adhipaññampi sikkhato anupādāya āsavehi cittaṃ vimuccati.

“Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘tibbo no chando bhavissati adhisīlasikkhāsamādāne, tibbo chando bhavissati adhicittasikkhāsamādāne, tibbo chando bhavissati adhipaññāsikkhāsamādāne’ti. Evañhi vo, bhikkhave, sikkhitabban”ti. Paṭhamaṃ.

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第五 掬盐品

九十三 快速耕田

一 诸比丘！这三件事，是农夫家主必须紧急去做的。是哪三件呢？

诸比丘！世上的农夫家主，会赶紧把田地耕好、耙平。赶紧把田地耕好、耙平后，赶紧播下种子。赶紧播下种子后，赶紧灌溉引水，也赶紧排水。诸比丘！这三件事，是农夫家主必须紧急去做的。

诸比丘！那个农夫家主并没有这样的神通或力量：‘让我的谷物今天就发芽，明天就结穗，后天就成熟！’

诸比丘！然而，时机到了，那个农夫家主的谷物，会随着季节的变化而发芽、结穗、成熟。

二 诸比丘！正是这样，这三件事，是比丘必须紧急去做的。是哪三件呢？

修习增上戒学、修习增上心学、修习增上慧学。诸比丘！这三件事，是比丘必须紧急去做的。

诸比丘！那个比丘并没有这样的神通或力量：‘让我的心今天、或明天、或后天就无执取地从诸漏中解脱！’

诸比丘！然而，时机到了，那位修习增上戒、修习增上心、修习增上慧的比丘，他的心就能无执取地从诸漏中解脱。

诸比丘！因此，你们应当这样学习：‘我们对于修习增上戒学，要有强烈的意愿；对于修习增上心学，要有强烈的意愿；对于修习增上慧学，要有强烈的意愿。’诸比丘！你们应当这样学习！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 3.52-103)/2.5 Loṇakapallavagga 壶盐品 (AN 3.93-103)”

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【经名】 2.5.2 Pavivekasutta 远离 (AN 3.94)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Pavivekasuttaṃ

94. “Tīṇimāni, bhikkhave, aññatitthiyā paribbājakā pavivekāni paññāpenti. Katamāni tīṇi? Cīvarapavivekaṃ, piṇḍapātapavivekaṃ, senāsanapavivekaṃ.

“Tatridaṃ, bhikkhave, aññatitthiyā paribbājakā cīvarapavivekasmiṃ paññāpenti, sāṇānipi dhārenti, masāṇānipi dhārenti, chavadussānipi dhārenti, paṃsukūlānipi dhārenti, tirīṭānipi dhārenti, ajinampi dhārenti, ajinakkhipampi dhārenti, kusacīrampi dhārenti, vākacīrampi dhārenti, phalakacīrampi dhārenti, kesakambalampi dhārenti, vālakambalampi dhārenti, ulūkapakkhikampi dhārenti. Idaṃ kho, bhikkhave, aññatitthiyā paribbājakā cīvarapavivekasmiṃ paññāpenti.

“Tatridaṃ, bhikkhave, aññatitthiyā paribbājakā piṇḍapātapavivekasmiṃ paññāpenti. Sākabhakkhāpi honti, sāmākabhakkhāpi honti, nīvārabhakkhāpi honti, daddulabhakkhāpi honti, haṭabhakkhāpi honti, kaṇabhakkhāpi honti, ācāmabhakkhāpi honti, piññākabhakkhāpi honti, tiṇabhakkhāpi honti, gomayabhakkhāpi honti, vanamūlaphalāhārā yāpenti pavattaphalabhojī. Idaṃ kho, bhikkhave, aññatitthiyā paribbājakā piṇḍapātapavivekasmiṃ paññāpenti.

“Tatridaṃ, bhikkhave, aññatitthiyā paribbājakā senāsanapavivekasmiṃ paññāpenti araññaṃ rukkhamūlaṃ susānaṃ [rukkhamūlaṃ bhusāgāraṃ susānaṃ (ka.)] vanapatthaṃ abbhokāsaṃ palālapuñjaṃ bhusāgāraṃ [suññāgāraṃ (ka.)]. Idaṃ kho, bhikkhave, aññatitthiyā paribbājakā senāsanapavivekasmiṃ paññāpenti. Imāni kho, bhikkhave, tīṇi aññatitthiyā paribbājakā pavivekāni paññāpenti.

“Tīṇi kho panimāni, bhikkhave, imasmiṃ dhammavinaye bhikkhuno pavivekāni. Katamāni tīṇi? Idha, bhikkhave, bhikkhu sīlavā ca hoti, dussīlyañcassa pahīnaṃ hoti, tena ca vivitto hoti; sammādiṭṭhiko ca hoti, micchādiṭṭhi cassa pahīnā hoti, tāya ca vivitto hoti; khīṇāsavo ca hoti, āsavā cassa pahīnā honti, tehi ca vivitto hoti. Yato kho, bhikkhave, bhikkhu sīlavā hoti, dussīlyañcassa pahīnaṃ hoti, tena ca vivitto hoti; sammādiṭṭhiko ca hoti, micchādiṭṭhi cassa pahīnā hoti, tāya ca vivitto hoti; khīṇāsavo ca hoti, āsavā cassa pahīnā honti, tehi ca vivitto hoti. Ayaṃ vuccati, bhikkhave, ‘bhikkhu aggappatto sārappatto suddho sāre patiṭṭhito’”.

“Seyyathāpi, bhikkhave, kassakassa gahapatissa sampannaṃ sālikkhettaṃ. Tamenaṃ kassako gahapati sīghaṃ sīghaṃ [sīghasīghaṃ (sī. syā. kaṃ. pī.)] lavāpeyya. Sīghaṃ sīghaṃ lavāpetvā sīghaṃ sīghaṃ saṅgharāpeyya. Sīghaṃ sīghaṃ saṅgharāpetvā sīghaṃ sīghaṃ ubbahāpeyya [ubbāhāpeyya (syā. kaṃ.)]. Sīghaṃ sīghaṃ ubbahāpetvā sīghaṃ sīghaṃ puñjaṃ kārāpeyya. Sīghaṃ sīghaṃ puñjaṃ kārāpetvā sīghaṃ sīghaṃ maddāpeyya. Sīghaṃ sīghaṃ maddāpetvā sīghaṃ sīghaṃ palālāni uddharāpeyya. Sīghaṃ sīghaṃ palālāni uddharāpetvā sīghaṃ sīghaṃ bhusikaṃ uddharāpeyya. Sīghaṃ sīghaṃ bhusikaṃ uddharāpetvā sīghaṃ sīghaṃ opunāpeyya. Sīghaṃ sīghaṃ opunāpetvā sīghaṃ sīghaṃ atiharāpeyya. Sīghaṃ sīghaṃ atiharāpetvā sīghaṃ sīghaṃ koṭṭāpeyya. Sīghaṃ sīghaṃ koṭṭāpetvā sīghaṃ sīghaṃ thusāni uddharāpeyya. Evamassu [evassu (ka.)] tāni, bhikkhave, kassakassa gahapatissa dhaññāni aggappattāni sārappattāni suddhāni sāre patiṭṭhitāni.

“Evamevaṃ kho, bhikkhave, yato bhikkhu sīlavā ca hoti, dussīlyañcassa pahīnaṃ hoti, tena ca vivitto hoti; sammādiṭṭhiko ca hoti, micchādiṭṭhi cassa pahīnā hoti, tāya ca vivitto hoti; khīṇāsavo ca hoti, āsavā cassa pahīnā honti, tehi ca vivitto hoti. Ayaṃ vuccati, bhikkhave, ‘bhikkhu aggappatto sārappatto suddho sāre patiṭṭhito’”ti. Dutiyaṃ.

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远离

一 诸比丘！外道的游方者宣说这三种远离。是哪三种远离呢？

即衣着的远离、乞食的远离、住处的远离。

诸比丘！在此，外道的游方者在衣着的远离方面如此宣说：他们也穿麻衣、也穿杂衣、也穿裹尸布、也穿粪扫衣、也穿树皮衣、也穿鹿皮衣、也穿条状鹿皮、也穿茅草衣、也穿树皮纤维衣、也穿木片衣、也穿人发毯、也穿马尾毛毯、也穿猫头鹰羽毛衣。诸比丘！外道的游方者在衣着的远离方面，是这样宣说的。

诸比丘！在此，外道的游方者在乞食的远离方面如此宣说：他们只吃生菜、只吃小米、只吃野生稻米、只吃皮革屑、只吃水苔或树脂、只吃米糠、只吃米汤渣、只吃芝麻渣、只吃草、只吃牛粪；他们以森林中的根和果实维生，吃自然掉落的果实。诸比丘！外道的游方者在乞食的远离方面，是这样宣说的。

诸比丘！在此，外道的游方者在住处的远离方面如此宣说：住在森林、树下、墓地、偏僻处、露地、草堆、谷仓。诸比丘！外道的游方者，在住处的远离方面是这样宣说的。

诸比丘！外道的游方者宣说这三种远离。

二 诸比丘！在这法与律中，比丘有这三种远离。是哪三种呢？

诸比丘！世间有比丘，他有戒行，断除了恶戒，远离了恶戒；有正见，断除了邪见，远离了邪见；并且诸漏已尽，断除了诸漏，远离了诸漏。诸比丘！当比丘有戒行，断除了恶戒，远离了恶戒；有正见，断除了邪见，远离了邪见；诸漏已尽，断除了诸漏，远离了诸漏时，诸比丘！这被称为‘比丘达到了顶峰，达到了核心，是清净的，安住于核心之中’。

三 诸比丘！譬如农夫家主的稻田成熟了，农夫家主就赶紧

收割，赶紧收割后，赶紧收集；赶紧收集后，赶紧搬运；赶紧搬运后，赶紧堆积；

赶紧堆积后，赶紧脱粒；赶紧脱粒后，赶紧去除秸秆；赶紧去除秸秆后，赶紧去除谷壳；赶紧去除谷壳后，

赶紧簸扬；赶紧簸扬后，赶紧储存；赶紧储存后，赶紧舂捣；赶紧舂捣后，赶紧去除米糠。诸

比丘！这样，那农夫家主的谷物就达到了顶峰，达到了核心；是清净的、安住于核心之中。诸比丘！正

是这样，当比丘有戒行，断除了恶戒、远离了恶戒；有正见、断除了邪见、远离了邪见；并且诸漏已尽、

断除了诸漏、远离了诸漏时，诸比丘！这被称为‘比丘达到了顶峰、达到了核心，是清净的，安住于核心之中’。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 3.52-103)/2.5 Loṇakapallavagga 壶盐品 (AN 3.93-103)”

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【经名】 2.5.3 Saradasutta 秋日破暗 (AN 3.95)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Saradasuttaṃ

95. “Seyyathāpi, bhikkhave, saradasamaye viddhe vigatavalāhake deve ādicco nabhaṃ abbhussakkamāno [abbhussukkamāno (sī. pī.)] sabbaṃ ākāsagataṃ tamagataṃ abhivihacca bhāsate ca tapate ca virocati ca.

“Evamevaṃ kho, bhikkhave, yato ariyasāvakassa virajaṃ vītamalaṃ dhammacakkhuṃ uppajjati [udapādi (sabbattha)], saha dassanuppādā, bhikkhave, ariyasāvakassa tīṇi saṃyojanāni pahīyanti – sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso.

“Athāparaṃ dvīhi dhammehi niyyāti abhijjhāya ca byāpādena ca. So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Tasmiṃ ce, bhikkhave, samaye ariyasāvako kālaṃ kareyya, natthi taṃ [tassa (ka.)] saṃyojanaṃ yena saṃyojanena saṃyutto ariyasāvako puna imaṃ [punayimaṃ (syā. kaṃ. ka.)] lokaṃ āgaccheyyā”ti. Tatiyaṃ.

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秋日破暗

四 诸比丘！譬如秋季时，在晴朗无云的天空中，太阳升上高空，驱散空中一切黑暗

而发光、发热、照耀。诸比丘！正是这样，当圣弟子生起无尘、无垢的法眼时，诸比丘！

随着见的生起，他的萨迦耶见（身见）、疑、戒禁取这三个结缚就断除了。接着，他脱离了贪欲和嗔恚这两法。

他远离诸欲，远离诸不善法，进入并安住于有寻、有伺、离（欲）生的喜乐的初禅。诸比丘！如果在那个时候这位圣弟子去世了，

没有任何结缚能系缚这位圣弟子，使他再次返回这个世界。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 3.52-103)/2.5 Loṇakapallavagga 壶盐品 (AN 3.93-103)”

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【经名】 2.5.4 Parisāsutta 三种团体 (AN 3.96)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Parisāsuttaṃ

96. “Tisso imā, bhikkhave, parisā. Katamā tisso? Aggavatī parisā, vaggā parisā, samaggā parisā.

“Katamā ca, bhikkhave, aggavatī parisā? Idha, bhikkhave, yassaṃ parisāyaṃ therā bhikkhū na bāhulikā honti na sāthalikā, okkamane nikkhittadhurā paviveke pubbaṅgamā, vīriyaṃ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, tesaṃ pacchimā janatā diṭṭhānugatiṃ āpajjati. Sāpi hoti na bāhulikā na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā, vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Ayaṃ vuccati, bhikkhave, aggavatī parisā.

“Katamā ca, bhikkhave, vaggā parisā? Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti, ayaṃ vuccati, bhikkhave, vaggā parisā.

“Katamā ca, bhikkhave, samaggā parisā? Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharanti, ayaṃ vuccati, bhikkhave, samaggā parisā.

“Yasmiṃ, bhikkhave, samaye bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharanti, bahuṃ, bhikkhave, bhikkhū tasmiṃ samaye puññaṃ pasavanti. Brahmaṃ, bhikkhave, vihāraṃ tasmiṃ samaye bhikkhū viharanti, yadidaṃ muditāya cetovimuttiyā. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati.

“Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṃ udakaṃ yathāninnaṃ pavattamānaṃ pabbatakandarapadarasākhā paripūreti, pabbatakandarapadarasākhā paripūrā kusobbhe [kussumbhe (sī. pī.), kusumbhe (syā. kaṃ. ka.)] paripūrenti, kusobbhā paripūrā mahāsobbhe paripūrenti, mahāsobbhā paripūrā kunnadiyo paripūrenti, kunnadiyo paripūrā mahānadiyo paripūrenti, mahānadiyo paripūrā samuddaṃ [samuddasāgare (ka.)] paripūrenti.

“Evamevaṃ kho, bhikkhave, yasmiṃ samaye bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharanti, bahuṃ, bhikkhave, bhikkhū tasmiṃ samaye puññaṃ pasavanti. Brahmaṃ, bhikkhave, vihāraṃ tasmiṃ samaye bhikkhū viharanti, yadidaṃ muditāya cetovimuttiyā. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati. Imā kho, bhikkhave, tisso parisā”ti. Catutthaṃ.

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三种团体

一 诸比丘！有这三种团体（集会）。是哪三种呢？

是优胜的团体、分裂的团体、和合的团体。

诸比丘！什么样的是优胜的团体呢？

诸比丘！某个团体中，长老比丘们不沉溺于物质，不懈怠，在舍离方面是带头人，在隐居方面是先行者，

为了达到未达到的，证得未证得的，实现未实现的而发起精进。他们的后学们也效仿他们

例，后学们也不沉溺于物质，不懈怠，在舍离方面是带头人，在隐居方面是先行者。

为了达到未达到的、证得未证得的、实现未实现的而发起精进。诸比丘！这被称为优胜的团体。

二 诸比丘！又什么样的是分裂的团体呢？

诸比丘！某个团体中，比丘们发生争执、争吵、陷入争论、互相以口舌为武器互相攻击而住。诸比丘！此

被称为分裂的团体。

三 诸比丘！又什么样的是和合的团体呢？

诸比丘！某个团体中，比丘们和合、融洽、没有争论、如同水乳交融，彼此以充满慈爱的目光相视而住。

诸比丘！这被称为和合的团体。

四 诸比丘！当比丘们和合、融洽、没有争论，如同水乳交融，彼此以充满慈爱的目光相视而住时，诸

比丘！比丘们在那个时候会产生很多福德。诸比丘！比丘们在那个时候是安住于梵住，也就是通过喜悦而

获得的心解脱。喜悦者生起喜，心喜悦者身体轻安，身体轻安者感受乐，有乐者心能得定。

五 诸比丘！譬如山顶上下起大雨时，那水就顺着低处流淌，充满山涧

或峡谷或沟壑，充满山涧或峡谷或沟壑就充满小池塘、充满小池塘就充满大池塘、充满大池塘就充满

小河、充满小河就充满大河、充满大河就充满大海。正是这样，诸比丘！当比丘们和合、

融洽、没有争论、如同水乳交融，彼此以充满慈爱的目光相视而住时，诸比丘！比丘们在那个时候就产生很多福德。诸

比丘！比丘们在那个时候是安住于梵住——通过喜悦而获得的心解脱。喜悦者生起喜、心喜悦者身体

轻安、身体轻安者感受乐、有乐者心能得定。

诸比丘！这就是三种团体。

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☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 3.52-103)/2.5 Loṇakapallavagga 壶盐品 (AN 3.93-103)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.5 Paṭhamaājānīyasutta 良马之一 (AN 3.97)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Paṭhamaājānīyasuttaṃ

97. “Tīhi, bhikkhave, aṅgehi samannāgato rañño bhadro [bhaddo (ka.)] assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhyaṃ [saṅkhaṃ (sī. syā. kaṃ. pī.)] gacchati. Katamehi tīhi? Idha, bhikkhave, rañño bhadro assājānīyo vaṇṇasampanno ca hoti balasampanno ca javasampanno ca. Imehi kho, bhikkhave, tīhi aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhyaṃ gacchati. Evamevaṃ kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa. Katamehi tīhi? Idha, bhikkhave, bhikkhu vaṇṇasampanno ca hoti balasampanno ca javasampanno ca.

“Kathañca, bhikkhave, bhikkhu vaṇṇasampanno hoti? Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Evaṃ kho, bhikkhave, bhikkhu vaṇṇasampanno hoti.

“Kathañca, bhikkhave, bhikkhu balasampanno hoti? Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Evaṃ kho, bhikkhave, bhikkhu balasampanno hoti.

“Kathañca, bhikkhave, bhikkhu javasampanno hoti? Idha, bhikkhave, bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti; ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti; ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti; ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, bhikkhu javasampanno hoti. Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

良马之一

一 诸比丘！具备三项特质的国王的优良品种的马，适合国王拥有，可供国王使用，可算作国王的资产。

是哪三项呢？

诸比丘！世间，国王的优良品种的马，具备色相、具备力量、又具备速度。诸比丘！成

就这三项特质的国王的优良品种的马，适合国王拥有，可供国王使用，可算作国王的资产。

二 诸比丘！正是这样，具备三法的比丘，值得供养、值得款待、值得布施、值得合掌致敬，

是世间无上的福田。是哪三法呢？

诸比丘！世间有比丘，具备色相、具备力量、又具备速度。

三 诸比丘！比丘是如何具备色相的呢？

诸比丘！世间有比丘，具足戒行，守护波罗提木叉律仪而住，具备正当的行为和活动范围，

对微小的过错也视之为可怖畏，领受并学习各项学处。诸比丘！比丘就是这样具备色相的。

四 诸比丘！比丘又如何具备力量呢？

诸比丘！世间有比丘，为了断除不善法、为了具备善法，发起精进，坚定、勇猛、

在善法上不舍弃责任。诸比丘！比丘就是这样具备力量的。

五 诸比丘！比丘又如何具备速度呢？

诸比丘！世间有比丘，如实了知‘这是苦’，如实了知‘这是苦的集起’，……乃至……

如实了知‘这是导致苦息灭的道路’。诸比丘！比丘就是这样具备速度的。

诸比丘！具备这三法的比丘，值得供养……乃至……是世间无上的福田。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 3.52-103)/2.5 Loṇakapallavagga 壶盐品 (AN 3.93-103)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.6 Dutiyaājānīyasutta 良马之二 (AN 3.98)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Dutiyaājānīyasuttaṃ

98. “Tīhi, bhikkhave, aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhayaṃ gacchati. Katamehi tīhi? Idha, bhikkhave, rañño bhadro assājānīyo vaṇṇasampanno ca hoti balasampanno ca javasampanno ca. Imehi kho, bhikkhave, tīhi aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhyaṃ gacchati. Evamevaṃ kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassa. Katamehi tīhi? Idha, bhikkhave, bhikkhu vaṇṇasampanno ca hoti balasampanno ca javasampanno ca.

“Kathañca, bhikkhave, bhikkhu vaṇṇasampanno hoti? Idha, bhikkhave, bhikkhu sīlavā hoti…pe… samādāya sikkhati sikkhāpadesu. Evaṃ kho, bhikkhave, bhikkhu vaṇṇasampanno hoti.

“Kathañca, bhikkhave, bhikkhu balasampanno hoti? Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Evaṃ kho, bhikkhave, bhikkhu balasampanno hoti.

“Kathañca, bhikkhave, bhikkhu javasampanno hoti? Idha, bhikkhave, bhikkhu pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Evaṃ kho, bhikkhave, bhikkhu javasampanno hoti. Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassā”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

良马之二

一 诸比丘！具备三项特质的国王的优良品种的马，适合国王拥有，可供国王使用，可算作国王的资产。

是哪三项呢？

诸比丘！世间，国王的优良品种的马，具备色相、具备力量、又具备速度。诸比丘！

具备这三项特质的国王的优良品种的马，适合国王拥有，可供国王使用，可算作国王的资产。

二 诸比丘！正是这样，具备三法的比丘，是值得供养……乃至……世间无上的福田。

是哪三法呢？

诸比丘！世间有比丘，具备色相、具备力量、又具备速度。

三 诸比丘！比丘又如何具备色相呢？

诸比丘！世间有比丘……乃至……领受并学习学处。诸比丘！比丘就是这样具备色相的。

四 诸比丘！比丘又如何具备力量呢？

诸比丘！世间有比丘，为了断除不善法、为了具备善法、发起精进，坚定、勇猛、

在善法上不舍弃责任。诸比丘！比丘就是这样具备力量的。

五 诸比丘！比丘又如何具备速度呢？

诸比丘！世间有比丘，因为五下分结已完全断尽，成为一位化生者，在那里般涅槃，

不会再从那个世界返回。诸比丘！比丘就是这样具备速度的。

诸比丘！具备这三法的比丘，值得供养……乃至……世间无上的福田。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 3.52-103)/2.5 Loṇakapallavagga 壶盐品 (AN 3.93-103)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.7 Tatiyaājānīyasutta 良马之三 (AN 3.99)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Tatiyaājānīyasuttaṃ

99. “Tīhi, bhikkhave, aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhayaṃ gacchati. Katamehi tīhi? Idha, bhikkhave, rañño bhadro assājānīyo vaṇṇasampanno ca hoti balasampanno ca javasampanno ca. Imehi kho, bhikkhave, tīhi aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhyaṃ gacchati. Evamevaṃ kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa. Katamehi tīhi? Idha, bhikkhave, bhikkhu vaṇṇasampanno ca hoti balasampanno ca javasampanno ca.

“Kathañca, bhikkhave, bhikkhu vaṇṇasampanno hoti? Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Evaṃ kho, bhikkhave, bhikkhu vaṇṇasampanno hoti.

“Kathañca, bhikkhave, bhikkhu balasampanno hoti? Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Evaṃ kho, bhikkhave, bhikkhu balasampanno hoti.

“Kathañca, bhikkhave, bhikkhu javasampanno hoti? Idha, bhikkhave, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Evaṃ kho, bhikkhave, bhikkhu javasampanno hoti. Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassā”ti. Sattamaṃ.

☸---------------------------------------------------------------------

良马之三

一 诸比丘！具备这三项特质的国王的优良品种的马，适合国王拥有，可供国王使用，可算作国王的资产。

是哪三项呢？

诸比丘！世间，国王的优良品种的马，具备色相、具备力量、又具备速度。

诸比丘！具备这三项特质的国王的优良品种的马，适合国王拥有，可供国王使用，可算作是国王的资产。

二 诸比丘！正是这样，具备三法的比丘，值得供养，…乃至……是世间无上的福田。

是哪三项呢？

诸比丘！世间有比丘，具备色相、具备力量、又具备速度。

三 诸比丘！比丘又如何具备色相呢？

诸比丘！世间有比丘，具足戒行，守护波罗提木叉律仪而住……乃至……领受并学习学

处。诸比丘！比丘就是这样具备色相的。

四 诸比丘！比丘又如何具备力量呢？

诸比丘！世间有比丘，为了断除不善法而发起精进、为了具备善法、而坚定、勇猛、

在善法上不舍弃责任。诸比丘！比丘就是这样具备力量的。

五 诸比丘！比丘又如何具备速度呢？

诸比丘！世间有比丘，通过诸漏的灭尽，就在现世（当下）自己证知、实现并安住于无漏的心解脱、慧解脱。

诸比丘！比丘就是这样具备速度的。

诸比丘！具备这三法的比丘，值得供养……乃至……世间无上的福田。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 3.52-103)/2.5 Loṇakapallavagga 壶盐品 (AN 3.93-103)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.8 Potthakasutta 粗布衣 (AN 3.100)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Potthakasuttaṃ

100. “Navopi, bhikkhave, potthako dubbaṇṇo ca hoti dukkhasamphasso ca appaggho ca; majjhimopi, bhikkhave, potthako dubbaṇṇo ca hoti dukkhasamphasso ca appaggho ca; jiṇṇopi, bhikkhave, potthako dubbaṇṇo ca hoti dukkhasamphasso ca appaggho ca. Jiṇṇampi, bhikkhave, potthakaṃ ukkhaliparimajjanaṃ vā karonti saṅkārakūṭe vā naṃ [taṃ (sī.), ṭhāne (ka.)] chaḍḍenti.

“Evamevaṃ kho, bhikkhave, navo cepi bhikkhu hoti dussīlo pāpadhammo. Idamassa dubbaṇṇatāya vadāmi. Seyyathāpi so, bhikkhave, potthako dubbaṇṇo tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Ye kho panassa sevanti bhajanti payirupāsanti diṭṭhānugatiṃ āpajjanti, tesaṃ taṃ hoti dīgharattaṃ ahitāya dukkhāya. Idamassa dukkhasamphassatāya vadāmi. Seyyathāpi so, bhikkhave, potthako dukkhasamphasso tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Yesaṃ kho pana so [yesaṃ kho pana (sī. syā. kaṃ. pī.), yesaṃ so (ka.) pu. pa. 116 passitabbaṃ] paṭiggaṇhāti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ, tesaṃ taṃ na mahapphalaṃ hoti na mahānisaṃsaṃ. Idamassa appagghatāya vadāmi. Seyyathāpi so, bhikkhave, potthako appaggho tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Majjhimo cepi, bhikkhave, bhikkhu hoti…pe… thero cepi, bhikkhave, bhikkhu hoti dussīlo pāpadhammo, idamassa dubbaṇṇatāya vadāmi. Seyyathāpi so, bhikkhave, potthako dubbaṇṇo tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Ye kho panassa sevanti bhajanti payirupāsanti diṭṭhānugatiṃ āpajjanti, tesaṃ taṃ hoti dīgharattaṃ ahitāya dukkhāya. Idamassa dukkhasamphassatāya vadāmi. Seyyathāpi so, bhikkhave, potthako dukkhasamphasso tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Yesaṃ kho pana so paṭiggaṇhāti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ, tesaṃ taṃ na mahapphalaṃ hoti na mahānisaṃsaṃ. Idamassa appagghatāya vadāmi. Seyyathāpi so, bhikkhave, potthako appaggho tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

“Evarūpo cāyaṃ, bhikkhave, thero bhikkhu saṅghamajjhe bhaṇati. Tamenaṃ bhikkhū evamāhaṃsu – ‘kiṃ nu kho tuyhaṃ bālassaꩧassa bhaṇitena, tvampi nāma bhaṇitabbaṃ maññasī’ti! So kupito anattamano tathārūpiṃ vācaṃ nicchāreti yathārūpāya vācāya saṅgho taṃ ukkhipati, saṅkārakūṭeva naṃ potthakaṃ.

“Navampi, bhikkhave, kāsikaṃ vatthaṃ vaṇṇavantañceva hoti sukhasamphassañca mahagghañca; majjhimampi, bhikkhave, kāsikaṃ vatthaṃ vaṇṇavantañceva hoti sukhasamphassañca mahagghañca; jiṇṇampi, bhikkhave, kāsikaṃ vatthaṃ vaṇṇavantañceva hoti sukhasamphassañca mahagghañca. Jiṇṇampi, bhikkhave, kāsikaṃ vatthaṃ ratanapaliveṭhanaṃ vā karoti gandhakaraṇḍake vā naṃ pakkhipanti.

“Evamevaṃ kho, bhikkhave, navo cepi bhikkhu hoti sīlavā kalyāṇadhammo, idamassa suvaṇṇatāya vadāmi. Seyyathāpi taṃ, bhikkhave, kāsikaṃ vatthaṃ vaṇṇavantaṃ tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Ye kho panassa sevanti bhajanti payirupāsanti diṭṭhānugatiṃ āpajjanti, tesaṃ taṃ hoti dīgharattaṃ hitāya sukhāya. Idamassa sukhasamphassatāya vadāmi. Seyyathāpi taṃ, bhikkhave, kāsikaṃ vatthaṃ sukhasamphassaṃ tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Yesaṃ kho pana so paṭiggaṇhāti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ, tesaṃ taṃ mahapphalaṃ hoti mahānisaṃsaṃ. Idamassa mahagghatāya vadāmi. Seyyathāpi taṃ, bhikkhave, kāsikaṃ vatthaṃ mahagghaṃ tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Majjhimo cepi, bhikkhave, bhikkhu hoti…pe… thero cepi, bhikkhave, bhikkhu hoti…pe… puggalaṃ vadāmi.

“Evarūpo cāyaṃ, bhikkhave, thero bhikkhu saṅghamajjhe bhaṇati. Tamenaṃ bhikkhū evamāhaṃsu – ‘appasaddā āyasmanto hotha, thero bhikkhu dhammañca vinayañca bhaṇatī’ti. Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘kāsikavatthūpamā bhavissāma, na potthakūpamā’ti [kāsikaṃ vatthaṃ tathūpamāhaṃ bhavissāmi, na potthakūpamāhanti (ka.)]. Evañhi vo, bhikkhave, sikkhitabban”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

粗布衣

一 诸比丘！新的粗布衣，颜色难看、触感粗糙、价值低廉。诸比丘！用旧了的粗布衣也

颜色难看、触感粗糙、价值低廉。诸比丘！完全破旧的粗布衣也颜色难看、触感粗糙、价值低廉。诸

比丘！完全破旧的粗布衣，人们或者用它来擦锅子、或者把它丢到垃圾堆里。

二 诸比丘！正是这样，即使是新受戒的比丘，如果是恶戒、品性恶劣的，我说这是他的‘颜色难看’。诸比丘！犹

如那粗布衣颜色难看，诸比丘！我说这个人就像那样。

再说，凡是跟随他、亲近他、侍奉他、效仿他的人，对他们来说，这会导致长期的不利和痛苦。

我说这是他的‘触感粗糙’，诸比丘！犹如那粗布衣触感粗糙。诸比丘！我就是这样说那个人的。

再说，凡是供养他衣、食、卧具、病缘医药、资具的人，对那些供养者来说，这不会有大果报、大利益。

我说这是他的‘价值低廉’。诸比丘！犹如那粗布衣价值低廉。诸比丘！我就是这样说这个人的。

三 诸比丘！即使是中等戒龄的比丘……乃至……诸比丘！即使是长老比丘，如果是恶戒、品性恶劣

的，我说这是他的‘颜色难看’。诸比丘！犹如那粗布衣颜色难看。诸比丘！我就是这样说这个人的。

再说，凡是跟随他、亲近他、侍奉他、效仿他的人，对他们来说，这会导致长期的不利和痛苦。我

说这是他的‘触感粗糙’。诸比丘！犹如那粗布衣触感粗糙。诸比丘！我就是这样说这个人的。

再说，凡是供养他衣、食、卧具、病缘医药、资具的人，对那些供养者来说，这不会有大果报，大利益。

我说这是他的‘价值低廉’。诸比丘！犹如那粗布衣价值低廉。诸比丘！我就是这样说这个人的。

四 诸比丘！这样的长老比丘在僧团中发言时，那时诸比丘就会对他说：‘你这个愚蠢、无知的人，说什么话呢？

难道你也认为自己该发言吗？’于是他生气、不悦而说出那样的话。僧团就会根据他所说的话，

如同把粗布衣丢到垃圾堆一样，罢黜他。

（对比：迦尸绸布）

一 诸比丘！新的迦尸绸布，颜色好看、触感柔软、价值高昂。诸比丘！用旧了的迦尸绸布也

有颜色、触感柔软、价值也高。诸比丘！完全破旧的迦尸绸布也有颜色、触感柔软、价值

也高。诸比丘！迦尸绸布即使破旧了，人们或者用它来包裹珍宝，或者把它放在香盒之中。

二 诸比丘！正是这样，即使是新受戒的比丘，如果是具戒、品性善良的，我说这是他的‘颜色好看’。诸比丘！

犹如那迦尸绸布颜色好看。诸比丘！我就是这样说这个人的。

再说，凡是跟随他、亲近他、侍奉他、效仿他的人，对他们来说，这会导致长期的利益和安乐。我

说这是他的‘触感柔软’。诸比丘！犹如那迦尸绸布触感柔软。诸比丘！我就是这样说这个人的。

再说，凡是供养他衣、食、卧具、病缘医药、资具的人，对他们来说会有大果报、大利益。我说

这是他的‘价值高昂’，诸比丘！犹如那迦尸绸布价值高昂。诸比丘！我就是这样说这个人的。

三 诸比丘！即使是中等戒龄的比丘……乃至……诸比丘！即使是长老比丘，如果是具戒、品性善良的，

我说这是他的‘颜色好看’。诸比丘！犹如那迦尸绸布颜色好看。诸比丘！我就是这样说这个

人。

再说，凡是跟随他、亲近他、侍奉他、效仿他的人，对他们来说会导致长期的利益和安乐。

我说这是他的‘触感柔软’。诸比丘！诸比丘！犹如迦尸绸布触感柔软。诸比丘！我就是这样说这个

人。

再说，凡是供养[他]衣……供养资具的人，对他们来说会有大果报、大利益，我说这是他的

‘价值高昂’。诸比丘！犹如迦尸绸布价值高昂。诸比丘！我就是这样说这个人的。

四 诸比丘！这样的长老比丘在僧团中发言时，那时，诸比丘就会对他说：‘各位具寿

请安静！长老比丘要说示法与律了。’诸比丘！因此，在此你们应当这样学习：‘我们要像迦尸绸

布，不像粗布衣！’诸比丘！你们确实应当这样学习。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.4.23 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 3.52-103)/2.5 Loṇakapallavagga 壶盐品 (AN 3.93-103)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.11 Nimittasutta 省察禅相 (AN 3.103)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Nimittasuttaṃ

省察禅相

103. “Adhicittamanuyuttena, bhikkhave, bhikkhunā tīṇi nimittāni kālena kālaṃ manasi kātabbāni –

诸比丘！勤修增上心的比丘，应当在适当的时机，省察三种禅相：

kālena kālaṃ samādhinimittaṃ manasi kātabbaṃ,

① 应当在适当的时机，省察三昧禅相，

kālena kālaṃ paggahanimittaṃ manasi kātabbaṃ,

② 应当在适当的时机，省察精勤禅相，

kālena kālaṃ upekkhānimittaṃ manasi kātabbaṃ.

③ 应当在适当的时机，省察舍心禅相。

Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ samādhinimittaṃyeva manasi kareyya, ṭhānaṃ taṃ cittaṃ kosajjāya saṃvatteyya.

➊ 诸比丘！如果勤修增上心的比丘，只是一味地省察三昧禅相，那么他的心就可能趋向于懈怠。

Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ paggahanimittaṃyeva manasi kareyya, ṭhānaṃ taṃ cittaṃ uddhaccāya saṃvatteyya.

➋ 诸比丘！如果勤修增上心的比丘，只是一味地省察精勤禅相，那么他的心就可能趋向于掉举。

Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ upekkhānimittaṃyeva manasi kareyya, ṭhānaṃ taṃ cittaṃ na sammā samādhiyeyya āsavānaṃ khayāya.

➌ 诸比丘！如果勤修增上心的比丘，只是一味地省察舍心禅相，那么他的心就不能为了漏尽而正确地达到等持（禅定）。

Yato ca kho, bhikkhave, adhicittamanuyutto bhikkhu kālena kālaṃ samādhinimittaṃ manasi karoti,

诸比丘！当勤修增上心的比丘，在适当的时机，⓵ 省察三昧禅相，

kālena kālaṃ paggahanimittaṃ manasi karoti,

⓶ 在适当的时机，省察精勤禅相，

kālena kālaṃ upekkhānimittaṃ manasi karoti,

⓷ 在适当的时机，省察舍心禅相时，

taṃ hoti cittaṃ muduñca kammaniyañca pabhassarañca,

他的心就会变得柔软、堪任（灵活运用）、并且极为明净，

na ca pabhaṅgu, sammā samādhiyati āsavānaṃ khayāya

而且不易败坏，能为了漏尽而正确地进入禅定。

“Seyyathāpi, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā ukkaṃ bandheyya [bandhati… ālimpati (visuddhi. 1.181 taṃṭīkāyaṃ ca) ma. ni. aṭṭha. 1.76; ma. ni. 3.360 taṃaṭṭhakathāṭīkāsu ca passitabbaṃ],

诸比丘！譬如金匠或金匠的学徒建造熔炉，

ukkaṃ bandhitvā ukkāmukhaṃ ālimpeyya,

建好熔炉后，在炉口点火，

ukkāmukhaṃ ālimpetvā saṇḍāsena jātarūpaṃ gahetvā ukkāmukhe pakkhipeyya [pakkhipati (visuddhi. 1.181)],

在炉口点火后，用钳子夹取金矿石，投入炉口，

ukkāmukhe pakkhipitvā kālena kālaṃ abhidhamati, kālena kālaṃ udakena paripphoseti, kālena kālaṃ ajjhupekkhati.

投入后，⓵ 在适当的时机用风箱吹火，⓶ 在适当的时机喷洒水，⓷ 在适当的时机加以观察。

Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ ekantaṃ abhidhameyya, ṭhānaṃ taṃ jātarūpaṃ ḍaheyya.

➊ 诸比丘！如果金匠或金匠的学徒，只是一味地对金矿石用风箱吹火，那么这金矿石就可能会烧毁。

Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ ekantaṃ udakena paripphoseyya, ṭhānaṃ taṃ jātarūpaṃ nibbāpeyya [nibbāyeyya (sī.)].

➋ 诸比丘！如果金匠或金匠的学徒，只是一味地对金矿石喷洒水，那么这金矿石就可能会冷却。

Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ ekantaṃ ajjhupekkheyya, ṭhānaṃ taṃ jātarūpaṃ na sammā paripākaṃ gaccheyya.

➌ 诸比丘！如果金匠或金匠的学徒，只是一味地对金矿石加以观察，那么这金矿石就不能正确地达到成熟（提纯）。

Yato ca kho, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ kālena kālaṃ abhidhamati,

诸比丘！当金匠或金匠的学徒，对其金矿石在适当的时机，⓵ 用风箱吹火，

kālena kālaṃ udakena paripphoseti,

⓶ 在适当的时机用水喷洒，

kālena kālaṃ ajjhupekkhati,

⓷ 在适当的时机加以观察时，

taṃ hoti jātarūpaṃ muduñca kammaniyañca pabhassarañca,

那金子（提炼出来后）就会变得柔软、堪任（易于打造）、并且极为明亮，

na ca pabhaṅgu, sammā upeti kammāya.

而且不易损坏，可以正确地用于制作。

Yassā yassā ca pilandhanavikatiyā ākaṅkhati – yadi paṭṭikāya, yadi kuṇḍalāya, yadi gīveyyake, yadi suvaṇṇamālāya – tañcassa atthaṃ anubhoti.

无论想要打造成什么样的装饰品——无论是金片、耳环、项链，还是金饰链——都能达成其目的。

“Evamevaṃ kho, bhikkhave, adhicittamanuyuttena bhikkhunā tīṇi nimittāni kālena kālaṃ manasi kātabbāni –

诸比丘！正是这样，勤修增上心的比丘，应当在适当的时机，省察三种禅相：

kālena kālaṃ samādhinimittaṃ manasi kātabbaṃ,

① 应当在适当的时机，省察三昧禅相，

kālena kālaṃ paggahanimittaṃ manasi kātabbaṃ,

② 应当在适当的时机，省察精勤禅相，

kālena kālaṃ upekkhānimittaṃ manasi kātabbaṃ.

③ 应当在适当的时机，省察舍心禅相。

Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ samādhinimittaṃyeva manasi kareyya, ṭhānaṃ taṃ cittaṃ kosajjāya saṃvatteyya.

➊ 诸比丘！如果勤修增上心的比丘，只是一味地省察三昧禅相，那么他的心就可能趋向于懈怠。

Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ paggahanimittaṃyeva manasi kareyya, ṭhānaṃ taṃ cittaṃ uddhaccāya saṃvatteyya.

➋ 诸比丘！如果勤修增上心的比丘，只是一味地省察精勤禅相，那么他的心就可能趋向于掉举。

Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ upekkhānimittaṃyeva manasi kareyya, ṭhānaṃ taṃ cittaṃ na sammā samādhiyeyya āsavānaṃ khayāya.

➌ 诸比丘！如果勤修增上心的比丘，只是一味地省察舍心禅相，那么他的心就不能为了漏尽而正确地达到等持（禅定）。

Yato ca kho, bhikkhave, adhicittamanuyutto bhikkhu kālena kālaṃ samādhinimittaṃ manasi karoti,

诸比丘！当勤修增上心的比丘，在适当的时机，⓵ 省察三昧禅相，

kālena kālaṃ paggahanimittaṃ manasi karoti,

⓶ 在适当的时机，省察精勤禅相，

kālena kālaṃ upekkhānimittaṃ manasi karoti,

⓷ 在适当的时机，省察舍心禅相时，

taṃ hoti cittaṃ muduñca kammaniyañca pabhassarañca,

他的心就会变得柔软、堪任、并且极为明净，

na ca pabhaṅgu, sammā samādhiyati āsavānaṃ khayāya.

而且不易败坏，能为了漏尽而正确地进入禅定。

Yassa yassa ca abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya,

如果，为了证知所有应以神通亲自证知的法，而将心倾向于以神通亲自作证时，

tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane.

那么在每一个忆念生起的适当境地（或：在相关的所缘基础上），都能具备亲证的能力。

“So sace ākaṅkhati –

他如果希求：

☆ 省略部份 ➾ 请参看《增支部经典‧五集‧Upakkilesasutta 五随烦恼》(AN 5.23)。

‘anekavihitaṃ iddhividhaṃ paccanubhaveyyaṃ…pe… (cha abhiññā vitthāretabbā)

‘愿我能体验各种各样的神通：由一变多，由多变一；显现、隐没；无障碍地穿墙、穿壁、穿山，如同在空中行走；出入大地，如同在水中；在水上行走不沉，如同在地上；在空中盘腿而坐，如同有翅膀的鸟；能以手触摸、抚摸日月，有如此大神力、大威力；能用身体到达梵天界。’ 如果想要体验各式各样的神通，那么在每一个忆念生起的适当境地，都能得以实现。

他如果希求：‘愿我以清净超人的天耳，听到天界和人间的或远或近的声音。’ 那么在每一个忆念生起的适当境地，都能得以实现。

他如果希求：‘愿我能以心了知其他有情、其他人的心：有贪的心了知为有贪的心，离贪的心了知为离贪的心；有瞋的心了知为有瞋的心，离瞋的心了知为离瞋的心；有痴的心了知为有痴的心，离痴的心了知为离痴的心；昏沉的心了知为昏沉的心，散乱的心了知为散乱的心；广大的心了知为广大的心，不广大的心了知为不广大的心；有上的心了知为有上的心，无上的心了知为无上的心；得定的心了知为得定的心，未得定的心了知为未得定的心；解脱的心了知为解脱的心，未解脱的心了知为未解脱的心。’ 那么在每一个忆念生起的适当境地，都能得以实现。

他如果希求：‘愿我能忆念起许多过去的住处，例如：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生，许多坏劫、许多成劫、许多坏成劫。（忆起）我在那里，有这样的名字、这样的种姓、这样的外貌、吃这样的食物、感受这样的苦乐、有这样的寿命；我从那里死去，生到别处；又从别处死去，生到此处。愿我能像这样，连同行相和细节，忆念起许多过去的住处。’ 那么在每一个忆念生起的适当境地，都能得以实现。

他如果希求：‘愿我以清净超人的天眼，看见众生的死亡、再生，了知他们如何随着业而流转：这些众生，因身恶行、语恶行、意恶行，诽谤圣者，持有邪见，造作邪见之业，他们在身体败坏、死亡之后，往生到不幸处、恶趣、险难处、地狱；而另一些众生，因身善行、语善行、意善行，不诽谤圣者，持有正见，造作正见之业，他们在身体败坏、死亡之后，往生到善趣、天界。愿我能像这样，以清净超人的天眼，看见众生的死亡、再生，了知他们如何随着业而劣、胜、美、丑、幸、不幸地流转。’ 那么在每一个忆念生起的适当境地，都能得以实现。

āsavānaṃ khayā…pe… sacchikatvā upasampajja vihareyyan’ti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane”ti.

他如果希求：‘愿我因诸漏已尽，当下证得无漏的心解脱、慧解脱，并以自身的超凡智慧（神通智）亲自证悟、达到圆满而安住。’ 那么在每一个忆念生起的适当境地，都能得以实现。”

Ekādasamaṃ.

省察禅相 ～ 掬盐品‧第十一经终

Loṇakapallavaggo [loṇaphalavaggo (sī. syā. kaṃ. pī.)] pañcamo.

第五 掬盐品（终）

Tassuddānaṃ –

此品之偈颂：

Accāyikaṃ pavivekaṃ, sarado parisā tayo;

疾疾学远离，破暗和合众；

Ājānīyā potthako ca, loṇaṃ dhovati nimittānīti.

马力迦丝绢，掬盐净禅相。

Dutiyo paṇṇāsako samatto.

五十经篇之二 结束

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 3.104-184)/3.1 Sambodhavagga 等觉品 (AN 3.104-113)”

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【经名】 3.1.1 Pubbevasambodhasutta 正觉以前 (AN 3.104)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Tatiyapaṇṇāsakaṃ

(11) 1. Sambodhavaggo

1. Pubbevasambodhasuttaṃ

104. “Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – ‘ko nu kho loke assādo, ko ādīnavo, kiṃ nissaraṇan’ti? Tassa mayhaṃ, bhikkhave, etadahosi – ‘yaṃ kho lokaṃ [loke (sī. syā. kaṃ. pī.)] paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ loke assādo. Yaṃ loko [loke (pī. ka.)] anicco dukkho vipariṇāmadhammo, ayaṃ loke ādīnavo. Yo loke chandarāgavinayo chandarāgappahānaṃ, idaṃ loke nissaraṇan’ti [lokanissaraṇaṃ (aṭṭha.) “loke nissaraṇan”ti padena saṃsanditabbaṃ]. Yāvakīvañcāhaṃ, bhikkhave, evaṃ lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsiṃ, neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti [abhisambuddho (sī. syā. kaṃ. ka.)] paccaññāsiṃ. Yato ca khvāhaṃ [kho ahaṃ (sī. pī.), khohaṃ (syā. kaṃ. ka.)], bhikkhave, evaṃ lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññāsiṃ, athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi – ‘akuppā me vimutti [cetovimutti (sī. pī. ka.)], ayamantimā jāti, natthi dāni punabbhavo’”ti. Paṭhamaṃ.

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第一 等觉品

正觉以前

一〇 诸比丘！我在正觉（sambodhā）之前，尚未完全觉悟（anabhisambuddhassa）、还是菩萨（bodhisattassa）的时候，曾这样想：‘世间的乐味（assādo）是什么？过患（ādīnavo）是什么？出离（nissaraṇaṃ）是什么？’

诸比丘！我当时这样想：‘凡是缘于世间（lokaṃ）而生起的快乐（sukhaṃ）、喜悦（somanassaṃ），这就是世间的乐味。凡是世间（loko）无常（anicco）、苦（dukkho）、变易法（vipariṇāmadhammo）的性质，这就是世间的过患。凡是在世间，对欲贪（chandarāga）的调伏（vinayo）、欲贪的断除（pahānaṃ），这就是世间的出离。’

二 诸比丘！只要我对于世间的乐味（就其为乐味而言）、过患（就其为过患而言）、出离（就其为出离而言），未能如实（yathābhūtaṃ）地了知（abbhaññāsiṃ），诸比丘！我就不能在有天神（sadevake）、有魔罗（samārake）、有梵天（sabrahmake）的世界里，在包括沙门、婆罗门、天神和人类的众生（sassamaṇabrāhmaṇiyā pajāya sadevamanussāya）中，宣称（paccaññāsiṃ）自己已经证得了无上正等正觉（anuttaraṃ sammāsambodhiṃ abhisambuddho）。诸比丘！然而，当我对于世间的乐味（就其为乐味而言）、过患（就其为过患而言）、出离（就其为出离而言），已能如实地了知（abbhaññāsiṃ）时，那时，诸比丘！我才在有天神、有魔罗、有梵天的世界里，在包括沙门、婆罗门、天神和人类的众生中，宣称自己已经证得了无上正等正觉。并且，我的智（ñāṇaṃ）与见（dassanaṃ）生起了：‘我的解脱（vimutti）是不可动摇的（akuppā），这是我最后的一生（ayamantimā jāti），现在再也不会有后有（punabbhavo）了。’”第一经终。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 3.104-184)/3.1 Sambodhavagga 等觉品 (AN 3.104-113)”

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【经名】 3.1.2 Paṭhamaassādasutta 滋味之一 (AN 3.105)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Paṭhamaassādasuttaṃ

105. “Lokassāhaṃ, bhikkhave, assādapariyesanaṃ acariṃ. Yo loke assādo tadajjhagamaṃ. Yāvatako loke assādo, paññāya me so sudiṭṭho. Lokassāhaṃ, bhikkhave, ādīnavapariyesanaṃ acariṃ. Yo loke ādīnavo tadajjhagamaṃ. Yāvatako loke ādīnavo, paññāya me so sudiṭṭho. Lokassāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ. Yaṃ loke nissaraṇaṃ tadajjhagamaṃ. Yāvatakaṃ loke nissaraṇaṃ, paññāya me taṃ sudiṭṭhaṃ. Yāvakīvañcāhaṃ, bhikkhave, lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsiṃ, neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. Yato ca khvāhaṃ, bhikkhave, lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññāsiṃ, athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi – ‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti. Dutiyaṃ.

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滋味之一

三 诸比丘！我探寻（acariṃ）世间的乐味（assādapariyesanaṃ），我最终证得了（tadajjhagamaṃ）世间的乐味。凡是世间的乐味，我都以智慧（paññāya）彻底地看清（sudiṭṭho）了。

诸比丘！我探寻世间的过患（ādīnavapariyesanaṃ），我最终证得了世间的过患。凡是世间的过患，我都以智慧彻底地看清了。诸比

丘！我探寻世间的出离（nissaraṇapariyesanaṃ），我最终证得了世间的出离。凡是世间的出离，我都以智慧彻底地看清了。

四 诸比丘！只要我对于世间的乐味（就其为乐味而言）、过患（就其为过患而言）、出离（就其为出离而言），未能如实（yathābhūtaṃ）地了知（abbhaññāsiṃ），诸比丘！我就不能在有天神（sadevake）、有魔罗（samārake）、有梵天（sabrahmake）的世界里，在包括沙门、婆罗门、天神和人类的众生（sassamaṇabrāhmaṇiyā pajāya sadevamanussāya）中，宣称（paccaññāsiṃ）自己已经证得了无上正等正觉（anuttaraṃ sammāsambodhiṃ abhisambuddho）。诸比丘！然而，当我对于世间的乐味（就其为乐味而言）、过患（就其为过患而言）、出离（就其为出离而言），已能如实地了知（abbhaññāsiṃ）时，那时，诸比丘！我才在有天神、有魔罗、有梵天的世界里，在包括沙门、婆罗门、天神和人类的众生中，宣称自己已经证得了无上正等正觉。并且，我的智与见生起了：‘我的解脱是不可动摇的，这是我最后的一生，现在再也不会有后有了。’”第二经终。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 3.104-184)/3.1 Sambodhavagga 等觉品 (AN 3.104-113)”

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【经名】 3.1.3 Dutiyaassādasutta 滋味之二 (AN 3.106)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Dutiyaassādasuttaṃ

106. “No cedaṃ [no cetaṃ (syā. kaṃ. pī. ka.) saṃ. ni. 3.28 passitabbaṃ], bhikkhave, loke assādo abhavissa, nayidaṃ sattā loke sārajjeyyuṃ. Yasmā ca kho, bhikkhave, atthi loke assādo, tasmā sattā loke sārajjanti. No cedaṃ, bhikkhave, loke ādīnavo abhavissa, nayidaṃ sattā loke nibbindeyyuṃ. Yasmā ca kho, bhikkhave, atthi loke ādīnavo, tasmā sattā loke nibbindanti. No cedaṃ, bhikkhave, loke nissaraṇaṃ abhavissa, nayidaṃ sattā lokamhā [loke (ka.)] nissareyyuṃ. Yasmā ca kho, bhikkhave, atthi loke nissaraṇaṃ, tasmā sattā lokamhā nissaranti. Yāvakīvañca, bhikkhave, sattā lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsuṃ [nābbhaññaṃsu (saṃ. ni. 3.28], neva tāva, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṃyuttā vippamuttā [vippayuttā (ka.)] vimariyādīkatena [vimariyādikatena (sī. pī. ka.)] cetasā vihariṃsu. Yato ca kho, bhikkhave, sattā lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññāsuṃ, atha, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṃyuttā vippamuttā vimariyādīkatena cetasā viharantī”ti. Tatiyaṃ.

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滋味之二

诸比丘！如果世间没有乐味（assādo），众生（sattā）就不可能对世间贪着（sārajjeyyuṃ）。然而，诸比丘！因为世间有乐味，所以众生对世间贪着。

诸比丘！如果世间没有过患（ādīnavo），众生就不可能对世间厌离（nibbindeyyuṃ）。然而，诸比丘！因为世间有过患，所以众生对世间厌离。

诸比丘！如果世间没有出离（nissaraṇaṃ），众生就不可能从世间出离（nissareyyuṃ）。然而，诸比丘！因为世间有出离，所以众生能从世间出离。

诸比丘！只要众生对于世间的乐味（就其为乐味而言）、过患（就其为过患而言）、出离（就其为出离而言），未能如实（yathābhūtaṃ）地了知（abbhaññāsuṃ），那么，诸比丘！这些众生就未能从包含天神（sadevakā）、魔罗（samārakā）、梵天（sabrahmakā）的世界，以及包括沙门、婆罗门、天神和人类的众生（sassamaṇabrāhmaṇiyā pajāya sadevamanussāya）中出离（nissaṭā）、脱离系缚（visaṃyuttā）、获得自在（vippamuttā），他们是以有界限的心（vimariyādīkatena cetasā）（或：受限制的心）而住（vihariṃsu）。然而，诸比丘！当众生对于世间的乐味（就其为乐味而言）、过患（就其为过患而言）、出离（就其为出离而言），能够如实地了知时，那时，诸比丘！这些众生就能从有天神、魔罗、梵天的世界，以及包括沙门、婆罗门、天神和人类的众生中出离、脱离系缚、获得自在，他们能以无界限的心（或：不受限制的心）而住（viharantī）。第三经终。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 3.104-184)/3.1 Sambodhavagga 等觉品 (AN 3.104-113)”

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【经名】 3.1.4 Samaṇabrāhmaṇasutta 沙门婆罗门 (AN 3.107)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Samaṇabrāhmaṇasuttaṃ

107. “Ye keci, bhikkhave, samaṇā vā brāhmaṇā vā lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nappajānanti, na me te [na te (ka.)], bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti. Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ pajānanti, te kho, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti [viharissanti (sī. pī.)]. Catutthaṃ.

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沙门婆罗门

诸比丘！任何沙门或婆罗门，对于世间的乐味（就其为乐味而言）、过患（就其为过患而言）、出离（就其为出离而言），不能如实地了知（nappajānanti），诸比丘！在我看来，那些沙门或婆罗门，在（真）沙门中不被认为是沙门，在（真）婆罗门中也不被认为是婆罗门。并且，那些尊者们（āyasmanto）也不能在现世（diṭṭheva dhamme）中，亲自以超凡智慧（abhiññā）证悟（sacchikatvā）、达到圆满（upasampajja）沙门的目标（sāmaññatthaṃ）或婆罗门的目标（brahmaññatthaṃ）而安住（viharanti）。

诸比丘！然而，任何沙门或婆罗门，对于世间的乐味（就其为乐味而言）、过患（就其为过患而言）、出离（就其为出离而言），能够如实地了知（pajānanti）。诸比丘！那些沙门或婆罗门，在（真）沙门中被认为是沙门，在（真）婆罗门中也被认为是婆罗门。并且，那些尊者们能够在现世中，亲自以超凡智慧证悟、达到圆满沙门的目标和婆罗门的目标而安住。第四经终。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 3.104-184)/3.1 Sambodhavagga 等觉品 (AN 3.104-113)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.5 Ruṇṇasutta 歌咏是号泣 (AN 3.108)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Ruṇṇasuttaṃ

108. “Ruṇṇamidaṃ, bhikkhave, ariyassa vinaye yadidaṃ gītaṃ. Ummattakamidaṃ, bhikkhave, ariyassa vinaye yadidaṃ naccaṃ. Komārakamidaṃ, bhikkhave, ariyassa vinaye yadidaṃ ativelaṃ dantavidaṃsakahasitaṃ [dantavidaṃsakaṃ hasitaṃ (sī. pī.)]. Tasmātiha, bhikkhave, setughāto gīte, setughāto nacce, alaṃ vo dhammappamoditānaṃ sataṃ sitaṃ sitamattāyā”ti. Pañcamaṃ.

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歌咏是号泣

诸比丘！在圣者的律（ariyassa vinaye）中，这歌唱（gītaṃ）就是哭泣（ruṇṇaṃ）。诸比丘！在圣者的律中，这舞蹈（naccaṃ）就是疯狂（ummattakaṃ）。诸比丘！在圣者的律中，这过分地露齿大笑（ativelaṃ dantavidaṃsakahasitaṃ）就是幼稚的行为（komārakaṃ）。诸比丘！因此，对于歌唱要断绝（setughāto），对于舞蹈要断绝。你们（作为）因法而喜悦的善士（dhammappamoditānaṃ sataṃ），（若有可喜之事）只需微微一笑（sitamattāyā），这样就足够了（alaṃ vo）。第五经终。

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 3.104-184)/3.1 Sambodhavagga 等觉品 (AN 3.104-113)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.6 Atittisutta 无厌足 (AN 3.109)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Atittisuttaṃ

109. “Tiṇṇaṃ, bhikkhave, paṭisevanāya natthi titti. Katamesaṃ tiṇṇaṃ? Soppassa, bhikkhave, paṭisevanāya natthi titti. Surāmerayapānassa, bhikkhave, paṭisevanāya natthi titti. Methunadhammasamāpattiyā, bhikkhave, paṭisevanāya natthi titti. Imesaṃ, bhikkhave, tiṇṇaṃ paṭisevanāya natthi tittī”ti. Chaṭṭhaṃ.

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无厌足

诸比丘！有三件事，受用（paṭisevanāya）是不会满足的（natthi titti）。是哪三件事呢？

诸比丘！对睡眠（soppassa）的受用是不会满足的。诸比丘！对饮用谷酒、烈酒（surāmerayapānassa）的受用是不会满足的。诸

比丘！对行淫（methunadhammasamāpattiyā）的受用是不会满足的。诸比丘！这三件事，受用是不会满足的。第六经终。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 3.104-184)/3.1 Sambodhavagga 等觉品 (AN 3.104-113)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.7 Arakkhitasutta 不能护 (AN 3.110)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Arakkhitasuttaṃ

110. Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca – “citte, gahapati, arakkhite kāyakammampi arakkhitaṃ hoti, vacīkammampi arakkhitaṃ hoti, manokammampi arakkhitaṃ hoti. Tassa arakkhitakāyakammantassa arakkhitavacīkammantassa arakkhitamanokammantassa kāyakammampi avassutaṃ hoti, vacīkammampi avassutaṃ hoti, manokammampi avassutaṃ hoti. Tassa avassutakāyakammantassa avassutavacīkammantassa avassutamanokammantassa kāyakammampi pūtikaṃ hoti, vacīkammampi pūtikaṃ hoti, manokammampi pūtikaṃ hoti. Tassa pūtikāyakammantassa pūtivacīkammantassa pūtimanokammantassa na bhaddakaṃ maraṇaṃ hoti, na bhaddikā kālaṅkiriyā.

“Seyyathāpi, gahapati, kūṭāgāre ducchanne kūṭampi arakkhitaṃ hoti, gopānasiyopi arakkhitā honti, bhittipi arakkhitā hoti; kūṭampi avassutaṃ hoti, gopānasiyopi avassutā honti, bhittipi avassutā hoti; kūṭampi pūtikaṃ hoti, gopānasiyopi pūtikā honti, bhittipi pūtikā hoti.

“Evamevaṃ kho, gahapati, citte arakkhite kāyakammampi arakkhitaṃ hoti, vacīkammampi arakkhitaṃ hoti, manokammampi arakkhitaṃ hoti. Tassa arakkhitakāyakammantassa arakkhitavacīkammantassa arakkhitamanokammantassa kāyakammampi avassutaṃ hoti, vacīkammampi avassutaṃ hoti, manokammampi avassutaṃ hoti. Tassa avassutakāyakammantassa avassutavacīkammantassa avassutamanokammantassa kāyakammampi pūtikaṃ hoti, vacīkammampi pūtikaṃ hoti, manokammampi pūtikaṃ hoti. Tassa pūtikāyakammantassa pūtivacīkammantassa pūtimanokammantassa na bhaddakaṃ maraṇaṃ hoti, na bhaddikā kālaṅkiriyā.

“Citte, gahapati, rakkhite kāyakammampi rakkhitaṃ hoti, vacīkammampi rakkhitaṃ hoti, manokammampi rakkhitaṃ hoti. Tassa rakkhitakāyakammantassa rakkhitavacīkammantassa rakkhitamanokammantassa kāyakammampi anavassutaṃ hoti, vacīkammampi anavassutaṃ hoti, manokammampi anavassutaṃ hoti. Tassa anavassutakāyakammantassa anavassutavacīkammantassa anavassutamanokammantassa kāyakammampi apūtikaṃ hoti, vacīkammampi apūtikaṃ hoti, manokammampi apūtikaṃ hoti. Tassa apūtikāyakammantassa apūtivacīkammantassa apūtimanokammantassa bhaddakaṃ maraṇaṃ hoti, bhaddikā kālaṅkiriyā.

“Seyyathāpi, gahapati, kūṭāgāre succhanne kūṭampi rakkhitaṃ hoti, gopānasiyopi rakkhitā honti, bhittipi rakkhitā hoti; kūṭampi anavassutaṃ hoti, gopānasiyopi anavassutā honti, bhittipi anavassutā hoti; kūṭampi apūtikaṃ hoti, gopānasiyopi apūtikā honti, bhittipi apūtikā hoti.

Evamevaṃ kho, gahapati, citte rakkhite kāyakammampi rakkhitaṃ hoti, vacīkammampi rakkhitaṃ hoti, manokammampi rakkhitaṃ hoti. Tassa rakkhitakāyakammantassa rakkhitavacīkammantassa rakkhitamanokammantassa kāyakammampi anavassutaṃ hoti, vacīkammampi anavassutaṃ hoti, manokammampi anavassutaṃ hoti. Tassa anavassutakāyakammantassa anavassutavacīkammantassa anavassutamanokammantassa kāyakammampi apūtikaṃ hoti, vacīkammampi apūtikaṃ hoti, manokammampi apūtikaṃ hoti. Tassa apūtikāyakammantassa apūtivacīkammantassa apūtimanokammantassa bhaddakaṃ maraṇaṃ hoti, bhaddikā kālaṅkiriyā”ti. Sattamaṃ.

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不能护

那时，给孤独长者（居士）来到世尊那里；到了之后，向世尊行礼，然后坐在一边。世尊对坐在一边的给孤独长者这样说：

“居士，当心（citte）未被守护时（arakkhite），身业（kāyakammaṃ）也未被守护，语业（vacīkammaṃ）也未被守护，意业（manokammaṃ）也未被守护。对于那个身业未守护、语业未守护、意业未守护的人来说，他的身业是漏湿的（avassutaṃ），语业是漏湿的，意业也是漏湿的。对于那个身业漏湿、语业漏湿、意业漏湿的人来说，他的身业是腐朽的（pūtikaṃ），语业是腐朽的，意业也是腐朽的。对于那个身业腐朽、语业腐朽、意业腐朽的人来说，他的死亡是不善的（na bhaddakaṃ maraṇaṃ），他的临终是不好的（na bhaddikā kālaṅkiriyā）。

“居士！譬如一间屋顶没有盖好的楼阁（kūṭāgāre ducchanne），屋顶（kūṭaṃ）未被保护，椽子（gopānasiyo）未被保护，墙壁（bhitti）也未被保护；屋顶是漏湿的，椽子是漏湿的，墙壁也是漏湿的；屋顶是腐朽的，椽子是腐朽的，墙壁也是腐朽的。

“正是这样，居士！当心未被守护时，身业也未被守护，语业也未被守护，意业也未被守护。对于那个身业未守护、语业未守护、意业未守护的人来说，他的身业是漏湿的，语业是漏湿的，意业也是漏湿的。对于那个身业漏湿、语业漏湿、意业漏湿的人来说，他的身业是腐朽的，语业是腐朽的，意业也是腐朽的。对于那个身业腐朽、语业腐朽、意业腐朽的人来说，他的死亡是不善的，他的临终是不好的。

“居士，当心被守护时（rakkhite），身业也被守护，语业也被守护，意业也被守护。对于那个身业守护、语业守护、意业守护的人来说，他的身业是不漏湿的（anavassutaṃ），语业是不漏湿的，意业也是不漏湿的。对于那个身业不漏湿、语业不漏湿、意业不漏湿的人来说，他的身业是不腐朽的（apūtikaṃ），语业是不腐朽的，意业也是不腐朽的。对于那个身业不腐朽、语业不腐朽、意业不腐朽的人来说，他的死亡是善的（bhaddakaṃ maraṇaṃ），他的临终是好的（bhaddikā kālaṅkiriyā）。

“居士！譬如一间屋顶盖得很好的楼阁（kūṭāgāre succhanne），屋顶被保护，椽子被保护，墙壁也被保护；屋顶是不漏湿的，椽子是不漏湿的，墙壁也是不漏湿的；屋顶是不腐朽的，椽子是不腐朽的，墙壁也是不腐朽的。

正是这样，居士！当心被守护时，身业也被守护，语业也被守护，意业也被守护。对于那个身业守护、语业守护、意业守护的人来说，他的身业是不漏湿的，语业是不漏湿的，意业也是不漏湿的。对于那个身业不漏湿、语业不漏湿、意业不漏湿的人来说，他的身业是不腐朽的，语业是不腐朽的，意业也是不腐朽的。对于那个身业不腐朽、语业不腐朽、意业不腐朽的人来说，他的死亡是善的，他的临终是好的。”第七经终。

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☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 3.104-184)/3.1 Sambodhavagga 等觉品 (AN 3.104-113)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.8 Byāpannasutta 败害 (AN 3.111)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Byāpannasuttaṃ

111. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca – “citte, gahapati, byāpanne kāyakammampi byāpannaṃ hoti, vacīkammampi byāpannaṃ hoti, manokammampi byāpannaṃ hoti. Tassa byāpannakāyakammantassa byāpannavacīkammantassa byāpannamanokammantassa na bhaddakaṃ maraṇaṃ hoti, na bhaddikā kālaṅkiriyā. Seyyathāpi, gahapati, kūṭāgāre ducchanne kūṭampi byāpannaṃ hoti, gopānasiyopi byāpannā honti, bhittipi byāpannā hoti; evamevaṃ kho, gahapati, citte byāpanne kāyakammampi byāpannaṃ hoti, vacīkammampi byāpannaṃ hoti, manokammampi byāpannaṃ hoti. Tassa byāpannakāyakammantassa byāpannavacīkammantassa byāpannamanokammantassa na bhaddakaṃ maraṇaṃ hoti, na bhaddikā kālaṅkiriyā.

“Citte, gahapati, abyāpanne kāyakammampi abyāpannaṃ hoti, vacīkammampi abyāpannaṃ hoti, manokammampi abyāpannaṃ hoti. Tassa abyāpannakāyakammantassa abyāpannavacīkammantassa abyāpannamanokammantassa bhaddakaṃ maraṇaṃ hoti, bhaddikā kālaṅkiriyā. Seyyathāpi, gahapati, kūṭāgāre succhanne kūṭampi abyāpannaṃ hoti, gopānasiyopi abyāpannā honti, bhittipi abyāpannā hoti; evamevaṃ kho, gahapati, citte abyāpanne kāyakammampi abyāpannaṃ hoti, vacīkammampi abyāpannaṃ hoti, manokammampi abyāpannaṃ hoti. Tassa abyāpannakāyakammantassa…pe… abyāpannamanokammantassa bhaddakaṃ maraṇaṃ hoti, bhaddikā kālaṅkiriyā”ti. Aṭṭhamaṃ.

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败害

一 世尊对坐在一边的给孤独长者这样说：“居士，当心败坏时（byāpanne），身业也败坏（byāpannaṃ），语业也败坏，意业也败坏。对于那个身业败坏、语业败坏、意业败坏的人来说，他的死亡是不善的，他的临终是不好的。

二 居士！譬如一间屋顶没有盖好的楼阁，屋顶也败坏，椽子也败坏，墙壁也败坏。正是这样，居士！当心败坏时，身业也败坏，语业也败坏，意业也败坏。对于那个身业败坏、语业败坏、意业败坏的人来说，他的死亡是不善的，他的临终是不好的。

三 居士！当心不败坏时（abyāpanne），身业也不败坏（abyāpannaṃ），语业也不败坏，意业也不败坏。对于那个身业不败坏、语业不败坏、意业不败坏的人来说，他的死亡是善的，他的临终是好的。居士！譬如一间屋顶盖得很好的楼阁，屋顶也不败坏，椽子也不败坏，墙壁也不败坏。正是这样，居士！当心不败坏时，身业也不败坏，语业也不败坏，意业也不败坏。对于那个身业不败坏、语业不败坏、意业不败坏的人来说，他的死亡是善的，他的临终是好的。”第八经终。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 3.104-184)/3.1 Sambodhavagga 等觉品 (AN 3.104-113)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.9 Paṭhamanidānasutta 缘之一 (AN 3.112)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Paṭhamanidānasuttaṃ

112. “Tīṇimāni, bhikkhave, nidānāni kammānaṃ samudayāya. Katamāni tīṇi? Lobho nidānaṃ kammānaṃ samudayāya, doso nidānaṃ kammānaṃ samudayāya, moho nidānaṃ kammānaṃ samudayāya. Yaṃ, bhikkhave, lobhapakataṃ kammaṃ lobhajaṃ lobhanidānaṃ lobhasamudayaṃ, taṃ kammaṃ akusalaṃ taṃ kammaṃ sāvajjaṃ taṃ kammaṃ dukkhavipākaṃ, taṃ kammaṃ kammasamudayāya saṃvattati, na taṃ kammaṃ kammanirodhāya saṃvattati. Yaṃ, bhikkhave, dosapakataṃ kammaṃ dosajaṃ dosanidānaṃ dosasamudayaṃ, taṃ kammaṃ akusalaṃ taṃ kammaṃ sāvajjaṃ taṃ kammaṃ dukkhavipākaṃ, taṃ kammaṃ kammasamudayāya saṃvattati, na taṃ kammaṃ kammanirodhāya saṃvattati. Yaṃ, bhikkhave, mohapakataṃ kammaṃ mohajaṃ mohanidānaṃ mohasamudayaṃ, taṃ kammaṃ akusalaṃ taṃ kammaṃ sāvajjaṃ taṃ kammaṃ dukkhavipākaṃ, taṃ kammaṃ kammasamudayāya saṃvattati, na taṃ kammaṃ kammanirodhāya saṃvattati. Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāya.

“Tīṇimāni, bhikkhave, nidānāni kammānaṃ samudayāya. Katamāni tīṇi? Alobho nidānaṃ kammānaṃ samudayāya, adoso nidānaṃ kammānaṃ samudayāya, amoho nidānaṃ kammānaṃ samudayāya. Yaṃ, bhikkhave, alobhapakataṃ kammaṃ alobhajaṃ alobhanidānaṃ alobhasamudayaṃ, taṃ kammaṃ kusalaṃ taṃ kammaṃ anavajjaṃ taṃ kammaṃ sukhavipākaṃ, taṃ kammaṃ kammanirodhāya saṃvattati, na taṃ kammaṃ kammasamudayāya saṃvattati. Yaṃ, bhikkhave, adosapakataṃ kammaṃ adosajaṃ adosanidānaṃ adosasamudayaṃ, taṃ kammaṃ kusalaṃ taṃ kammaṃ anavajjaṃ taṃ kammaṃ sukhavipākaṃ, taṃ kammaṃ kammanirodhāya saṃvattati, na taṃ kammaṃ kammasamudayāya saṃvattati. Yaṃ, bhikkhave, amohapakataṃ kammaṃ amohajaṃ amohanidānaṃ amohasamudayaṃ, taṃ kammaṃ kusalaṃ taṃ kammaṃ anavajjaṃ taṃ kammaṃ sukhavipākaṃ, taṃ kammaṃ kammanirodhāya saṃvattati, na taṃ kammaṃ kammasamudayāya saṃvattati. Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāyā”ti. Navamaṃ.

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缘之一

诸比丘！有这三种业生起的因缘（nidānāni kammānaṃ samudayāya）。是哪三种呢？

贪（lobho）是业生起的因缘，瞋（doso）是业生起的因缘，痴（moho）是业生起的因缘。

诸比丘！凡是由贪所驱动（lobhapakataṃ）、由贪所生（lobhajaṃ）、以贪为因缘（lobhanidānaṃ）、由贪所集起（lobhasamudayaṃ）的业（kammaṃ），那业是不善的（akusalaṃ），那业是有过失的（sāvajjaṃ），那业带来苦的果报（dukkhavipākaṃ），那业导致（更多）业的生起（kammasamudayāya saṃvattati），那业不导致业的止灭（na kammanirodhāya saṃvattati）。

诸比丘！凡是由瞋所驱动、由瞋所生、以瞋为因缘、由瞋所集起的业，那业是不善的，那业是有过失的，那业带来苦的果报，那业导致业的生起，那业不导致业的止灭。

诸比丘！凡是由痴所驱动、由痴所生、以痴为因缘、由痴所集起的业，那业是不善的，那业是有过失的，那业带来苦的果报，那业导致业的生起，那业不导致业的止灭。诸比丘！这就是三种业生起的因缘。

诸比丘！有这三种（另）业生起的因缘。是哪三种呢？

无贪（alobho）是业生起的因缘，无瞋（adoso）是业生起的因缘，无痴（amoho）是业生起的因缘。

诸比丘！凡是由无贪所驱动、由无贪所生、以无贪为因缘、由无贪所集起的业，那业是善的（kusalaṃ），那业是无过失的（anavajjaṃ），那业带来乐的果报（sukhavipākaṃ），那业导致业的止灭（kammanirodhāya saṃvattati），那业不导致业的生起（na kammasamudayāya saṃvattati）。

诸比丘！凡是由无瞋所驱动、由无瞋所生、以无瞋为因缘、由无瞋所集起的业，那业是善的，那业是无过失的，那业带来乐的果报，那业导致业的止灭，那业不导致业的生起。

诸比丘！凡是由无痴所驱动、由无痴所生、以无痴为因缘、由无痴所集起的业，那业是善的，那业是无过失的，那业带来乐的果报，那业导致业的止灭，那业不导致业的生起。诸比丘！这就是（另）三种业生起的因缘。第九经终。

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☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 3.104-184)/3.1 Sambodhavagga 等觉品 (AN 3.104-113)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.10 Dutiyanidānasutta 缘之二 (AN 3.113)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Dutiyanidānasuttaṃ

113. “Tīṇimāni, bhikkhave, nidānāni kammānaṃ samudayāya. Katamāni tīṇi? Atīte, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando jāyati; anāgate, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando jāyati; paccuppanne, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando jāyati. Kathañca, bhikkhave, atīte chandarāgaṭṭhāniye dhamme ārabbha chando jāyati? Atīte, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakketi anuvicāreti. Tassa atīte chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakkayato anuvicārayato chando jāyati. Chandajāto tehi dhammehi saṃyutto hoti. Etamahaṃ, bhikkhave, saṃyojanaṃ vadāmi yo cetaso sārāgo. Evaṃ kho, bhikkhave, atīte chandarāgaṭṭhāniye dhamme ārabbha chando jāyati.

“Kathañca, bhikkhave, anāgate chandarāgaṭṭhāniye dhamme ārabbha chando jāyati? Anāgate, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakketi anuvicāreti. Tassa anāgate chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakkayato anuvicārayato chando jāyati. Chandajāto tehi dhammehi saṃyutto hoti. Etamahaṃ, bhikkhave, saṃyojanaṃ vadāmi yo cetaso sārāgo. Evaṃ kho, bhikkhave, anāgate chandarāgaṭṭhāniye dhamme ārabbha chando jāyati.

“Kathañca, bhikkhave, paccuppanne chandarāgaṭṭhāniye dhamme ārabbha chando jāyati? Paccuppanne, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakketi anuvicāreti. Tassa paccuppanne chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakkayato anuvicārayato chando jāyati. Chandajāto tehi dhammehi saṃyutto hoti. Etamahaṃ, bhikkhave, saṃyojanaṃ vadāmi yo cetaso sārāgo. Evaṃ kho, bhikkhave, paccuppanne chandarāgaṭṭhāniye dhamme ārabbha chando jāyati. Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāya.

“Tīṇimāni, bhikkhave, nidānāni kammānaṃ samudayāya. Katamāni tīṇi? Atīte, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati; anāgate bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati; paccuppanne, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati. Kathañca, bhikkhave, atīte chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati? Atītānaṃ, bhikkhave, chandarāgaṭṭhāniyānaṃ dhammānaṃ āyatiṃ vipākaṃ pajānāti. Āyatiṃ vipākaṃ viditvā tadabhinivatteti. Tadabhinivattetvā [tadabhinivajjeti, tadabhinivajjetvā (sī. syā. kaṃ.)] cetasā abhinivijjhitvā [abhivirājetvā (sī. syā. kaṃ. pī.)] paññāya ativijjha [abhinivijjha (ka.)] passati. Evaṃ kho, bhikkhave, atīte chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati.

“Kathañca, bhikkhave, anāgate chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati? Anāgatānaṃ, bhikkhave, chandarāgaṭṭhāniyānaṃ dhammānaṃ āyatiṃ vipākaṃ pajānāti. Āyatiṃ vipākaṃ viditvā tadabhinivatteti. Tadabhinivattetvā cetasā abhinivijjhitvā paññāya ativijjha passati. Evaṃ kho, bhikkhave, anāgate chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati.

“Kathañca, bhikkhave, paccuppanne chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati? Paccuppannānaṃ, bhikkhave, chandarāgaṭṭhāniyānaṃ dhammānaṃ āyatiṃ vipākaṃ pajānāti, āyatiṃ vipākaṃ viditvā tadabhinivatteti, tadabhinivattetvā cetasā abhinivijjhitvā paññāya ativijjha passati. Evaṃ kho, bhikkhave, paccuppanne chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati. Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāyā”ti. Dasamaṃ.

Sambodhavaggo paṭhamo.

Tassuddānaṃ –

Pubbeva duve assādā, samaṇo ruṇṇapañcamaṃ;

Atitti dve ca vuttāni, nidānāni apare duveti.

☸---------------------------------------------------------------------

缘之二

诸比丘！有这三种业生起的因缘。是哪三种呢？

诸比丘！缘于过去（atīte）能引生欲贪的法（chandarāgaṭṭhāniye dhamme），欲（chando）会生起；诸比丘！缘于未来（anāgate）能引生欲贪的法，欲会生起；诸比丘！缘于现在（paccuppanne）能引生欲贪的法，欲会生起。

诸比丘！如何缘于过去能引生欲贪的法而欲生起呢？诸比丘！对于过去能引生欲贪的法，人用心地持续思索（anuvitakketi）、持续审察（anuvicāreti）。当他对于过去能引生欲贪的法用心持续思索、持续审察时，欲就生起了。欲一旦生起，他便与那些法结合（saṃyutto）了。诸比丘！我说这就是结缚（saṃyojanaṃ），即心的染着（sārāgo）。诸比丘！像这样，缘于过去能引生欲贪的法，欲就生起了。

诸比丘！又，如何缘于未来能引生欲贪的法而欲生起呢？诸比丘！对于未来能引生欲贪的法，人用心地持续思索、持续审察。当他对于未来能引生欲贪的法用心持续思索、持续审察时，欲就生起了。欲一旦生起，他便与那些法结合了。诸比丘！我说这就是结缚，即心的染着。诸比丘！像这样，缘于未来能引生欲贪的法，欲就生起了。

诸比丘！又，如何缘于现在能引生欲贪的法而欲生起呢？诸比丘！对于现在能引生欲贪的法，人用心地持续思索、持续审察。当他对于现在能引生欲贪的法用心持续思索、持续审察时，欲就生起了。欲一旦生起，他便与那些法结合了。诸比丘！我说这就是结缚，即心的染着。诸比丘！像这样，缘于现在能引生欲贪的法，欲就生起了。诸比丘！这就是三种业生起的因缘。

诸比丘！有这三种（另）业生起的因缘。是哪三种呢？

诸比丘！缘于过去能引生欲贪的法，欲*不*生起（chando na jāyati）；诸比丘！缘于未来能引生欲贪的法，欲*不*生起；诸比丘！缘于现在能引生欲贪的法，欲*不*生起。

诸比丘！又，如何缘于过去能引生欲贪的法，而欲*不*生起呢？诸比丘！他了知（pajānāti）过去能引生欲贪的法未来的果报（āyatiṃ vipākaṃ）。了知未来的果报后，他就避开（tadabhinivatteti/tadabhinivajjeti）它。避开它之后，他以心洞察（abhinivijjhitvā），以智慧（paññāya）彻底看透（ativijjha passati）。诸比丘！像这样，缘于过去能引生欲贪的法，欲就不生起了。

诸比丘！又，如何缘于未来能引生欲贪的法，而欲*不*生起呢？诸比丘！他了知未来能引生欲贪的法未来的果报。了知未来的果报后，他就避开它。避开它之后，他以心洞察，以智慧彻底看透。诸比丘！像这样，缘于未来能引生欲贪的法，欲就不生起了。

诸比丘！又，如何缘于现在能引生欲贪的法，而欲*不*生起呢？诸比丘！他了知现在能引生欲贪的法未来的果报。了知未来的果报后，他就避开它。避开它之后，他以心洞察，以智慧彻底看透。诸比丘！像这样，缘于现在能引生欲贪的法，欲就不生起了。

诸比丘！这就是（另）三种业生起的因缘。第十经终。

等觉品第一 (终)

此品之偈颂：

正觉前与二滋味，沙门歌咏为第五；

无厌足后说二种，另有二缘经在后。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.4.23 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 3.52-103)/2.5 Loṇakapallavagga 壶盐品 (AN 3.93-103)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.11 Nimittasutta 省察禅相 (AN 3.103)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Nimittasuttaṃ

省察禅相

103. “Adhicittamanuyuttena, bhikkhave, bhikkhunā tīṇi nimittāni kālena kālaṃ manasi kātabbāni –

比丘们！勤修增上心（更高心境）的比丘，应当在适当的时机，用心思惟三种相：

kālena kālaṃ samādhinimittaṃ manasi kātabbaṃ,

① 应当在适当的时机，用心思惟定相（samādhinimitta），

kālena kālaṃ paggahanimittaṃ manasi kātabbaṃ,

② 应当在适当的时机，用心思惟策励相（paggahanimitta），

kālena kālaṃ upekkhānimittaṃ manasi kātabbaṃ.

③ 应当在适当的时机，用心思惟舍相（upekkhānimitta）。

Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ samādhinimittaṃyeva manasi kareyya, ṭhānaṃ taṃ cittaṃ kosajjāya saṃvatteyya.

➊ 比丘们！如果勤修增上心的比丘，只一味地用心思惟定相，那么他的心就可能趋向于懈怠。

Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ paggahanimittaṃyeva manasi kareyya, ṭhānaṃ taṃ cittaṃ uddhaccāya saṃvatteyya.

➋ 比丘们！如果勤修增上心的比丘，只一味地用心思惟策励相，那么他的心就可能趋向于掉举。

Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ upekkhānimittaṃyeva manasi kareyya, ṭhānaṃ taṃ cittaṃ na sammā samādhiyeyya āsavānaṃ khayāya.

➌ 比丘们！如果勤修增上心的比丘，只一味地用心思惟舍相，那么他的心就不能为了灭尽诸漏而正确地达到等持（禅定）。

Yato ca kho, bhikkhave, adhicittamanuyutto bhikkhu kālena kālaṃ samādhinimittaṃ manasi karoti,

比丘们！当勤修增上心的比丘，在适当的时机，⓵ 用心思惟定相，

kālena kālaṃ paggahanimittaṃ manasi karoti,

⓶ 在适当的时机，用心思惟策励相，

kālena kālaṃ upekkhānimittaṃ manasi karoti,

⓷ 在适当的时机，用心思惟舍相，

taṃ hoti cittaṃ muduñca kammaniyañca pabhassarañca,

他的心就会变得柔软、堪任（适于工作）、并且极为明净，

na ca pabhaṅgu, sammā samādhiyati āsavānaṃ khayāya

而且不易败坏，能为了灭尽诸漏而正确地进入禅定。

“Seyyathāpi, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā ukkaṃ bandheyya [bandhati… ālimpati (visuddhi. 1.181 taṃṭīkāyaṃ ca) ma. ni. aṭṭha. 1.76; ma. ni. 3.360 taṃaṭṭhakathāṭīkāsu ca passitabbaṃ],

比丘们！譬如金匠或者金匠的学徒建造熔炉，

ukkaṃ bandhitvā ukkāmukhaṃ ālimpeyya,

建好熔炉后，在炉口点火，

ukkāmukhaṃ ālimpetvā saṇḍāsena jātarūpaṃ gahetvā ukkāmukhe pakkhipeyya [pakkhipati (visuddhi. 1.181)],

在炉口点火后，用钳子夹取金矿石，投入炉口，

ukkāmukhe pakkhipitvā kālena kālaṃ abhidhamati, kālena kālaṃ udakena paripphoseti, kālena kālaṃ ajjhupekkhati.

投入炉口后，⓵ 在适当的时机用风箱吹火，⓶ 在适当的时机洒水（降温），⓷ 在适当的时机仔细观察。

Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ ekantaṃ abhidhameyya, ṭhānaṃ taṃ jātarūpaṃ ḍaheyya.

➊ 比丘们！如果金匠或者金匠的学徒，只一味地对金矿石用风箱吹火，那么金矿石就可能会烧毁。

Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ ekantaṃ udakena paripphoseyya, ṭhānaṃ taṃ jātarūpaṃ nibbāpeyya [nibbāyeyya (sī.)].

➋ 比丘们！如果金匠或者金匠的学徒，只一味地对金矿石洒水，那么金矿石就可能会冷却（无法熔炼）。

Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ ekantaṃ ajjhupekkheyya, ṭhānaṃ taṃ jātarūpaṃ na sammā paripākaṃ gaccheyya.

➌ 比丘们！如果金匠或者金匠的学徒，只一味地对金矿石进行观察，那么金矿石就不能正确地达到成熟（熔炼成功）。

Yato ca kho, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ kālena kālaṃ abhidhamati,

比丘们！当金匠或者金匠的学徒，对那金矿石在适当的时机，⓵ 用风箱吹火，

kālena kālaṃ udakena paripphoseti,

⓶ 在适当的时机洒水，

kālena kālaṃ ajjhupekkhati,

⓷ 在适当的时机观察，

taṃ hoti jātarūpaṃ muduñca kammaniyañca pabhassarañca,

这样，那金子就会变得柔软、堪任、并且极为明净，

na ca pabhaṅgu, sammā upeti kammāya.

而且不易损坏，可以正确地用于制作（器具）。

Yassā yassā ca pilandhanavikatiyā ākaṅkhati – yadi paṭṭikāya, yadi kuṇḍalāya, yadi gīveyyake, yadi suvaṇṇamālāya – tañcassa atthaṃ anubhoti.

无论是想制作成金片、耳环、项链，还是金饰链，无论想改造成哪种装饰器具，都能满足他的目的。

“Evamevaṃ kho, bhikkhave, adhicittamanuyuttena bhikkhunā tīṇi nimittāni kālena kālaṃ manasi kātabbāni –

比丘们！正是这样，勤修增上心的比丘，应当在适当的时机，用心思惟三种相：

kālena kālaṃ samādhinimittaṃ manasi kātabbaṃ,

① 应当在适当的时机，用心思惟定相，

kālena kālaṃ paggahanimittaṃ manasi kātabbaṃ,

② 应当在适当的时机，用心思惟策励相，

kālena kālaṃ upekkhānimittaṃ manasi kātabbaṃ.

③ 应当在适当的时机，用心思惟舍相。

Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ samādhinimittaṃyeva manasi kareyya, ṭhānaṃ taṃ cittaṃ kosajjāya saṃvatteyya.

➊ 比丘们！如果勤修增上心的比丘，只一味地用心思惟定相，那么他的心就可能趋向于懈怠。

Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ paggahanimittaṃyeva manasi kareyya, ṭhānaṃ taṃ cittaṃ uddhaccāya saṃvatteyya.

➋ 比丘们！如果勤修增上心的比丘，只一味地用心思惟策励相，那么他的心就可能趋向于掉举。

Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ upekkhānimittaṃyeva manasi kareyya, ṭhānaṃ taṃ cittaṃ na sammā samādhiyeyya āsavānaṃ khayāya.

➌ 比丘们！如果勤修增上心的比丘，只一味地用心思惟舍相，那么他的心就不能为了灭尽诸漏而正确地达到等持（禅定）。

Yato ca kho, bhikkhave, adhicittamanuyutto bhikkhu kālena kālaṃ samādhinimittaṃ manasi karoti,

比丘们！当勤修增上心的比丘，在适当的时机，⓵ 用心思惟定相，

kālena kālaṃ paggahanimittaṃ manasi karoti,

⓶ 在适当的时机，用心思惟策励相，

kālena kālaṃ upekkhānimittaṃ manasi karoti,

⓷ 在适当的时机，用心思惟舍相，

taṃ hoti cittaṃ muduñca kammaniyañca pabhassarañca,

他的心就会变得柔软、堪任、并且极为明净，

na ca pabhaṅgu, sammā samādhiyati āsavānaṃ khayāya.

而且不易败坏，能为了灭尽诸漏而正确地进入禅定。

Yassa yassa ca abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya,

如果他为了证知所有应以神通亲自证知的法，而将心倾向于亲证通智时，

tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane.

那么在每一个忆念升起的处所（指适当的禅相），他都能获得亲证的能力。

“So sace ākaṅkhati –

他如果希望：

☆ 省略部份 ➾ 请参看《增支部经典‧五集‧Upakkilesasutta 五随烦恼》(AN 5.23)。

‘anekavihitaṃ iddhividhaṃ paccanubhaveyyaṃ…pe… (cha abhiññā vitthāretabbā)

‘愿我能体验各种各样的神通：能以一身化为多身，多身合为一身；能显现，能隐没；穿越墙壁、城墙、山崖，如同在空中行走一样没有障碍；能在地里出没，如同在水中一样；能在水上行走不沉没，如同在地上一样；能在空中盘腿而行，如同有翅膀的鸟儿一样；能有如此大的神通力、大威力，能用手触摸、抚摸日月；当下就能用身体到达梵天界。’如果想体验各式各样的神通，那么在每一个忆念升起的处所，他都能获得亲证的能力。

他如果希望：‘愿我以清净超人的天耳，能听到天上和人间的、遥远和邻近的声音。’那么在每一个忆念升起的处所，他都能获得亲证的能力。

他如果希望：‘愿我能以心了知其他有情、其他人的心：有贪的心了知为有贪的心，离贪的心了知为离贪的心；有瞋的心了知为有瞋的心，离瞋的心了知为离瞋的心；有痴的心了知为有痴的心，离痴的心了知为离痴的心；收缩的心（昏沉）了知为收缩的心，散乱的心了知为散乱的心；广大的心了知为广大的心，不广大的心了知为不广大的心；有上的心了知为有上的心，无上的心了知为无上的心；得定的心了知为得定的心，未得定的心了知为未得定的心；解脱的心了知为解脱的心，未解脱的心了知为未解脱的心。’那么在每一个忆念升起的处所，他都能获得亲证的能力。

他如果希望：‘愿我能回忆起许多过去的住处（宿世），譬如一生、二生、三生、四生、五生、六生、七生、八生、九生、十生、二十生、三十生、四十生、五十生、一百生、一千生、十万生，许多坏劫、许多成劫、许多坏成劫。（回忆起）我在那个地方，是这样的名字、这样的种姓、这样的外貌、吃这样的食物、感受这样的苦乐、有这样的寿量；我从那里死去而生到别处，在别处也是这样的名字、这样的种姓、这样的外貌、吃这样的食物、感受这样的苦乐、有这样的寿量；我又从别处死去而生到此处。’如果他希望能具有这样的行相和处所，回忆起多种宿世的住处，那么在每一个忆念升起的处所，他都能获得亲证的能力。

他如果希望：‘愿我以超人清净的天眼，看见众生的死亡、出生，（了知他们）低劣、优胜，美貌、丑陋，去向善处、去向恶处；愿我了知众生随其业力而投生的情况：实际上，这些生存的众生，造作了身恶行、语恶行、意恶行，诽谤圣者，怀有邪见，受持邪见之业，他们身体败坏死后，生到不幸处、恶趣、险难处、地狱；或者另外一些生存的众生，造作了身妙行、语妙行、意妙行，不诽谤圣者，怀有正见，受持正见之业，他们身体败坏死后，生到善趣、天界。’像这样，希望以超人清净的天眼看见众生的死亡、出生，低劣、优胜，美貌、丑陋，善、恶，了知众生随业而生的情况，那么在每一个忆念升起的处所，他都能获得亲证的能力。

āsavānaṃ khayā…pe… sacchikatvā upasampajja vihareyyan’ti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane”ti.

他如果希望：‘愿我因诸漏已尽，达到无漏的心解脱、慧解脱，就在现世以自身的通智亲自证悟、圆满具足而安住。’那么在每一个忆念升起的处所，他都能获得亲证的能力。”

Ekādasamaṃ.

省察禅相 ～ 壶盐品‧第十一经终

Loṇakapallavaggo [loṇaphalavaggo (sī. syā. kaṃ. pī.)] pañcamo.

第五 壶盐品（终）

Tassuddānaṃ –

十一经偈颂：

Accāyikaṃ pavivekaṃ, sarado parisā tayo;

疾疾学远离，破暗和合众；

Ājānīyā potthako ca, loṇaṃ dhovati nimittānīti.

良马力迦绢，壶盐净禅相。

Dutiyo paṇṇāsako samatto.

五十经篇之二 结束

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 3.104-184)/3.1 Sambodhavagga 等觉品 (AN 3.104-113)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.1 Pubbevasambodhasutta 正觉以前 (AN 3.104)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Tatiyapaṇṇāsakaṃ

(11) 1. Sambodhavaggo

1. Pubbevasambodhasuttaṃ

104. “Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – ‘ko nu kho loke assādo, ko ādīnavo, kiṃ nissaraṇan’ti? Tassa mayhaṃ, bhikkhave, etadahosi – ‘yaṃ kho lokaṃ [loke (sī. syā. kaṃ. pī.)] paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ loke assādo. Yaṃ loko [loke (pī. ka.)] anicco dukkho vipariṇāmadhammo, ayaṃ loke ādīnavo. Yo loke chandarāgavinayo chandarāgappahānaṃ, idaṃ loke nissaraṇan’ti [lokanissaraṇaṃ (aṭṭha.) “loke nissaraṇan”ti padena saṃsanditabbaṃ]. Yāvakīvañcāhaṃ, bhikkhave, evaṃ lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsiṃ, neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti [abhisambuddho (sī. syā. kaṃ. ka.)] paccaññāsiṃ. Yato ca khvāhaṃ [kho ahaṃ (sī. pī.), khohaṃ (syā. kaṃ. ka.)], bhikkhave, evaṃ lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññāsiṃ, athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi – ‘akuppā me vimutti [cetovimutti (sī. pī. ka.)], ayamantimā jāti, natthi dāni punabbhavo’”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第一 等觉品

正觉以前

一〇 比丘们！我在正自觉醒以前，尚未完全觉悟、还是菩萨的时候，曾经这样想：‘世间的乐趣（assāda）是什么？过患（ādīnava）是什么？出离（nissaraṇa）是什么呢？’

比丘们！我当时这样想：‘凡是依靠世间而生起的快乐和喜悦，这就是世间的乐趣。世间是无常的、是苦的、是变易坏灭之法，这就是世间的过患。对于世间，调伏贪欲、断除贪欲，这就是世间的出离。’

二 比丘们！只要我对于世间的乐趣还未能如实地了知其为乐趣，对于过患还未能如实地了知其为过患，对于出离还未能如实地了知其为出离，

那么，比丘们！我就无法在包含天神、魔罗、梵天，以及沙门、婆罗门、国王、庶民在内的这个世界中，宣称自己已经证得了无上正等正觉。比丘们！然而，当我对于世间的乐趣如实地了知其为乐趣，对于过患如实地了知其为过患，对于出离如实地了知其为出离之后，

比丘们！我才在包含天神、魔罗、梵天，以及沙门、婆罗门、国王、庶民在内的这个世界中，宣称自己已经证得了无上正等正觉。并且，我的智见生起了——‘我的（心）解脱是不可动摇的，这是最后一生，从此不再有后有（轮回）了。’

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 3.104-184)/3.1 Sambodhavagga 等觉品 (AN 3.104-113)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.2 Paṭhamaassādasutta 滋味之一 (AN 3.105)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Paṭhamaassādasuttaṃ

105. “Lokassāhaṃ, bhikkhave, assādapariyesanaṃ acariṃ. Yo loke assādo tadajjhagamaṃ. Yāvatako loke assādo, paññāya me so sudiṭṭho. Lokassāhaṃ, bhikkhave, ādīnavapariyesanaṃ acariṃ. Yo loke ādīnavo tadajjhagamaṃ. Yāvatako loke ādīnavo, paññāya me so sudiṭṭho. Lokassāhaṃ, bhikkhave, nissaraṇapariyesanaṃ acariṃ. Yaṃ loke nissaraṇaṃ tadajjhagamaṃ. Yāvatakaṃ loke nissaraṇaṃ, paññāya me taṃ sudiṭṭhaṃ. Yāvakīvañcāhaṃ, bhikkhave, lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsiṃ, neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. Yato ca khvāhaṃ, bhikkhave, lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññāsiṃ, athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi – ‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

乐趣之一

三 比丘们！我曾探求世间的乐趣，我了悟了世间的乐趣；世间所有的乐趣，我已通过智慧彻底见到了。

比丘们！我曾探求世间的过患，我了悟了世间的过患；世间所有的过患，我已通过智慧彻底见到了。比丘们！我曾探求世间的出离，我了悟了世间的出离；世间所有的出离，我已通过智慧彻底见到了。

四 比丘们！只要我对于世间的乐趣还未能如实地了知其为乐趣，对于过患还未能如实地了知其为过患，对于出离还未能如实地了知其为出离。

比丘们！我就无法在包含天神、魔罗、梵天，以及沙门、婆罗门、国王、庶民在内的这个世界中，宣称自己已经证得了无上正等正觉。比丘们！然而，当我对于世间的乐趣如实地了知其为乐趣，对于过患如实地了知其为过患，对于出离如实地了知其为出离之后。比丘们！我才在包含天神、魔罗、梵天，以及沙门、婆罗门、国王、庶民在内的这个世界中，宣称自己已经证得了无上正等正觉。并且，我的智见生起了——‘我的（心）解脱是不可动摇的，这是最后一生，从此不再有后有（轮回）了。’

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 3.104-184)/3.1 Sambodhavagga 等觉品 (AN 3.104-113)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.3 Dutiyaassādasutta 滋味之二 (AN 3.106)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Dutiyaassādasuttaṃ

106. “No cedaṃ [no cetaṃ (syā. kaṃ. pī. ka.) saṃ. ni. 3.28 passitabbaṃ], bhikkhave, loke assādo abhavissa, nayidaṃ sattā loke sārajjeyyuṃ. Yasmā ca kho, bhikkhave, atthi loke assādo, tasmā sattā loke sārajjanti. No cedaṃ, bhikkhave, loke ādīnavo abhavissa, nayidaṃ sattā loke nibbindeyyuṃ. Yasmā ca kho, bhikkhave, atthi loke ādīnavo, tasmā sattā loke nibbindanti. No cedaṃ, bhikkhave, loke nissaraṇaṃ abhavissa, nayidaṃ sattā lokamhā [loke (ka.)] nissareyyuṃ. Yasmā ca kho, bhikkhave, atthi loke nissaraṇaṃ, tasmā sattā lokamhā nissaranti. Yāvakīvañca, bhikkhave, sattā lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsuṃ [nābbhaññaṃsu (saṃ. ni. 3.28], neva tāva, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṃyuttā vippamuttā [vippayuttā (ka.)] vimariyādīkatena [vimariyādikatena (sī. pī. ka.)] cetasā vihariṃsu. Yato ca kho, bhikkhave, sattā lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññāsuṃ, atha, bhikkhave, sattā sadevakā lokā samārakā sabrahmakā sassamaṇabrāhmaṇiyā pajāya sadevamanussāya nissaṭā visaṃyuttā vippamuttā vimariyādīkatena cetasā viharantī”ti. Tatiyaṃ.

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乐趣之二

比丘们！如果世间没有乐趣（吸引人的地方），众生就不可能对世间贪着染爱。比丘们！正因为世间有乐趣，所以众生才会贪着染爱世间。

比丘们！如果世间没有过患，众生就不可能对世间感到厌离。比丘们！正因为世间有过患，所以众生才会厌离世间。

比丘们！如果没有从世间出离的途径，众生就不可能从世间出离。比丘们！正因为世间有出离的途径，所以众生才能从世间出离。

比丘们！只要众生对于世间的乐趣还未能如实地了知其为乐趣，对于过患还未能如实地了知其为过患，对于出离还未能如实地了知其为出离，

那么，比丘们！众生就无法从包含天神、魔罗、梵天，以及沙门、婆罗门、国王、庶民在内的这个世界中出离、离系、解脱，他们就以（受限的、）有界限的心而住。

比丘们！当众生对于世间的乐趣如实地了知其为乐趣，对于过患如实地了知其为过患，对于出离如实地了知其为出离之后，

那么，比丘们！众生就能从包含天神、魔罗、梵天，以及沙门、婆罗门、国王、庶民在内的这个世界中出离、离系、解脱，他们就以（无碍的、）无界限的心而住。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 3.104-184)/3.1 Sambodhavagga 等觉品 (AN 3.104-113)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.4 Samaṇabrāhmaṇasutta 沙门婆罗门 (AN 3.107)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Samaṇabrāhmaṇasuttaṃ

107. “Ye keci, bhikkhave, samaṇā vā brāhmaṇā vā lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nappajānanti, na me te [na te (ka.)], bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti. Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ pajānanti, te kho, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti [viharissanti (sī. pī.)]. Catutthaṃ.

☸---------------------------------------------------------------------

沙门婆罗门

比丘们！任何沙门或婆罗门，如果对于世间的乐趣不能如实地了知其为乐趣，对于过患不能如实地了知其为过患，对于出离不能如实地了知其为出离，

那么，比丘们！这些沙门或婆罗门，在我看来，在沙门中不能被认为是（真正的）沙门，在婆罗门中也不能被认为是（真正的）婆罗门。而且，这些尊者们无法在现世中通过自己的神通智慧亲自证悟、圆满具足并安住于沙门生活的意义或婆罗门生活的（清净）意义。

比丘们！又，任何沙门或婆罗门，如果对于世间的乐趣能如实地了知其为乐趣，对于过患能如实地了知其为过患，对于出离能如实地了知其为出离，

那么，比丘们！这些沙门或婆罗门，在我看来，在沙门中可以被认为是（真正的）沙门，在婆罗门中也可以被认为是（真正的）婆罗门。而且，这些尊者们能够在现世中通过自己的神通智慧亲自证悟、圆满具足并安住于沙门生活的意义和婆罗门生活的（清净）意义。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 3.104-184)/3.1 Sambodhavagga 等觉品 (AN 3.104-113)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.5 Ruṇṇasutta 歌咏是号泣 (AN 3.108)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Ruṇṇasuttaṃ

108. “Ruṇṇamidaṃ, bhikkhave, ariyassa vinaye yadidaṃ gītaṃ. Ummattakamidaṃ, bhikkhave, ariyassa vinaye yadidaṃ naccaṃ. Komārakamidaṃ, bhikkhave, ariyassa vinaye yadidaṃ ativelaṃ dantavidaṃsakahasitaṃ [dantavidaṃsakaṃ hasitaṃ (sī. pī.)]. Tasmātiha, bhikkhave, setughāto gīte, setughāto nacce, alaṃ vo dhammappamoditānaṃ sataṃ sitaṃ sitamattāyā”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

歌咏是哭泣

比丘们！在圣者的戒律中，所谓的歌唱，就是哭泣。比丘们！在圣者的戒律中，所谓的跳舞，就是疯狂的行为。

比丘们！在圣者的戒律中，过分地露齿大笑，就是幼稚的行为。比丘们！因此，要阻断歌唱的因缘，阻断跳舞的因缘。对于因法而喜悦的善人们来说，（如果需要表达欢喜），仅仅是微微一笑就足够了。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 3.104-184)/3.1 Sambodhavagga 等觉品 (AN 3.104-113)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.6 Atittisutta 无厌足 (AN 3.109)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Atittisuttaṃ

109. “Tiṇṇaṃ, bhikkhave, paṭisevanāya natthi titti. Katamesaṃ tiṇṇaṃ? Soppassa, bhikkhave, paṭisevanāya natthi titti. Surāmerayapānassa, bhikkhave, paṭisevanāya natthi titti. Methunadhammasamāpattiyā, bhikkhave, paṭisevanāya natthi titti. Imesaṃ, bhikkhave, tiṇṇaṃ paṭisevanāya natthi tittī”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

无厌足

比丘们！有三件事，受用它而没有满足的时候。是哪三件事呢？

比丘们！睡眠，是受用它而没有满足的时候。比丘们！饮用米酒、烈酒之事，是受用它而没有满足的时候。比丘们！行淫欲之事，是受用它而没有满足的时候。

比丘们！这三者，是受用它而没有满足的时候。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 3.104-184)/3.1 Sambodhavagga 等觉品 (AN 3.104-113)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.7 Arakkhitasutta 不能护 (AN 3.110)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Arakkhitasuttaṃ

110. Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca – “citte, gahapati, arakkhite kāyakammampi arakkhitaṃ hoti, vacīkammampi arakkhitaṃ hoti, manokammampi arakkhitaṃ hoti. Tassa arakkhitakāyakammantassa arakkhitavacīkammantassa arakkhitamanokammantassa kāyakammampi avassutaṃ hoti, vacīkammampi avassutaṃ hoti, manokammampi avassutaṃ hoti. Tassa avassutakāyakammantassa avassutavacīkammantassa avassutamanokammantassa kāyakammampi pūtikaṃ hoti, vacīkammampi pūtikaṃ hoti, manokammampi pūtikaṃ hoti. Tassa pūtikāyakammantassa pūtivacīkammantassa pūtimanokammantassa na bhaddakaṃ maraṇaṃ hoti, na bhaddikā kālaṅkiriyā.

“Seyyathāpi, gahapati, kūṭāgāre ducchanne kūṭampi arakkhitaṃ hoti, gopānasiyopi arakkhitā honti, bhittipi arakkhitā hoti; kūṭampi avassutaṃ hoti, gopānasiyopi avassutā honti, bhittipi avassutā hoti; kūṭampi pūtikaṃ hoti, gopānasiyopi pūtikā honti, bhittipi pūtikā hoti.

“Evamevaṃ kho, gahapati, citte arakkhite kāyakammampi arakkhitaṃ hoti, vacīkammampi arakkhitaṃ hoti, manokammampi arakkhitaṃ hoti. Tassa arakkhitakāyakammantassa arakkhitavacīkammantassa arakkhitamanokammantassa kāyakammampi avassutaṃ hoti, vacīkammampi avassutaṃ hoti, manokammampi avassutaṃ hoti. Tassa avassutakāyakammantassa avassutavacīkammantassa avassutamanokammantassa kāyakammampi pūtikaṃ hoti, vacīkammampi pūtikaṃ hoti, manokammampi pūtikaṃ hoti. Tassa pūtikāyakammantassa pūtivacīkammantassa pūtimanokammantassa na bhaddakaṃ maraṇaṃ hoti, na bhaddikā kālaṅkiriyā.

“Citte, gahapati, rakkhite kāyakammampi rakkhitaṃ hoti, vacīkammampi rakkhitaṃ hoti, manokammampi rakkhitaṃ hoti. Tassa rakkhitakāyakammantassa rakkhitavacīkammantassa rakkhitamanokammantassa kāyakammampi anavassutaṃ hoti, vacīkammampi anavassutaṃ hoti, manokammampi anavassutaṃ hoti. Tassa anavassutakāyakammantassa anavassutavacīkammantassa anavassutamanokammantassa kāyakammampi apūtikaṃ hoti, vacīkammampi apūtikaṃ hoti, manokammampi apūtikaṃ hoti. Tassa apūtikāyakammantassa apūtivacīkammantassa apūtimanokammantassa bhaddakaṃ maraṇaṃ hoti, bhaddikā kālaṅkiriyā.

“Seyyathāpi, gahapati, kūṭāgāre succhanne kūṭampi rakkhitaṃ hoti, gopānasiyopi rakkhitā honti, bhittipi rakkhitā hoti; kūṭampi anavassutaṃ hoti, gopānasiyopi anavassutā honti, bhittipi anavassutā hoti; kūṭampi apūtikaṃ hoti, gopānasiyopi apūtikā honti, bhittipi apūtikā hoti.

Evamevaṃ kho, gahapati, citte rakkhite kāyakammampi rakkhitaṃ hoti, vacīkammampi rakkhitaṃ hoti, manokammampi rakkhitaṃ hoti. Tassa rakkhitakāyakammantassa rakkhitavacīkammantassa rakkhitamanokammantassa kāyakammampi anavassutaṃ hoti, vacīkammampi anavassutaṃ hoti, manokammampi anavassutaṃ hoti. Tassa anavassutakāyakammantassa anavassutavacīkammantassa anavassutamanokammantassa kāyakammampi apūtikaṃ hoti, vacīkammampi apūtikaṃ hoti, manokammampi apūtikaṃ hoti. Tassa apūtikāyakammantassa apūtivacīkammantassa apūtimanokammantassa bhaddakaṃ maraṇaṃ hoti, bhaddikā kālaṅkiriyā”ti. Sattamaṃ.

☸---------------------------------------------------------------------

不能守护

那时，给孤独长者来到世尊那里。到了之后，向世尊顶礼，然后在一旁坐下。世尊对在一旁坐下的给孤独长者这样说：

“长者！当心没有得到守护时，身业也就没有得到守护，语业也没有得到守护，意业也没有得到守护。对于那身业未得守护、语业未得守护、意业未得守护的人来说，他的身业就会沾染（不清净），语业也会沾染（不清净），意业也会沾染（不清净）。对于那身业已沾染、语业已沾染、意业已沾染的人来说，他的身业就会腐坏，语业也会腐坏，意业也会腐坏。对于那身业已腐坏、语业已腐坏、意业已腐坏的人来说，他的死亡将是不吉祥的，临终的状况也将是不好的。

“长者！譬如一所有尖顶的房屋，如果屋顶没有盖好，那么屋顶就得不到保护，椽子也得不到保护，墙壁也得不到保护；屋顶会漏水（被浸湿），椽子也会漏水（被浸湿），墙壁也会漏水（被浸湿）；屋顶会腐烂，椽子也会腐烂，墙壁也会腐烂。

“正是这样，长者！当心没有得到守护时，身业也就没有得到守护，语业也没有得到守护，意业也没有得到守护。对于那身业未得守护、语业未得守护、意业未得守护的人来说，他的身业就会沾染（不清净），语业也会沾染（不清净），意业也会沾染（不清净）。对于那身业已沾染、语业已沾染、意业已沾染的人来说，他的身业就会腐坏，语业也会腐坏，意业也会腐坏。对于那身业已腐坏、语业已腐坏、意业已腐坏的人来说，他的死亡将是不吉祥的，临终的状况也将是不好的。

“长者！当心得到守护时，身业也就得到守护，语业也得到守护，意业也得到守护。对于那身业已得守护、语业已得守护、意业已得守护的人来说，他的身业就不会沾染（不清净），语业也不会沾染（不清净），意业也不会沾染（不清净）。对于那身业未沾染、语业未沾染、意业未沾染的人来说，他的身业就不会腐坏，语业也不会腐坏，意业也不会腐坏。对于那身业未腐坏、语业未腐坏、意业未腐坏的人来说，他的死亡将是吉祥的，临终的状况也将是好的。

“长者！譬如一所有尖顶的房屋，如果屋顶盖得很好，那么屋顶就得到保护，椽子也得到保护，墙壁也得到保护；屋顶不会漏水（被浸湿），椽子也不会漏水（被浸湿），墙壁也不会漏水（被浸湿）；屋顶不会腐烂，椽子也不会腐烂，墙壁也不会腐烂。

“正是这样，长者！当心得到守护时，身业也就得到守护，语业也得到守护，意业也得到守护。对于那身业已得守护、语业已得守护、意业已得守护的人来说，他的身业就不会沾染（不清净），语业也不会沾染（不清净），意业也不会沾染（不清净）。对于那身业未沾染、语业未沾染、意业未沾染的人来说，他的身业就不会腐坏，语业也不会腐坏，意业也不会腐坏。对于那身业未腐坏、语业未腐坏、意业未腐坏的人来说，他的死亡将是吉祥的，临终的状况也将是好的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 3.104-184)/3.1 Sambodhavagga 等觉品 (AN 3.104-113)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.8 Byāpannasutta 败坏 (AN 3.111)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Byāpannasuttaṃ

111. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca – “citte, gahapati, byāpanne kāyakammampi byāpannaṃ hoti, vacīkammampi byāpannaṃ hoti, manokammampi byāpannaṃ hoti. Tassa byāpannakāyakammantassa byāpannavacīkammantassa byāpannamanokammantassa na bhaddakaṃ maraṇaṃ hoti, na bhaddikā kālaṅkiriyā. Seyyathāpi, gahapati, kūṭāgāre ducchanne kūṭampi byāpannaṃ hoti, gopānasiyopi byāpannā honti, bhittipi byāpannā hoti; evamevaṃ kho, gahapati, citte byāpanne kāyakammampi byāpannaṃ hoti, vacīkammampi byāpannaṃ hoti, manokammampi byāpannaṃ hoti. Tassa byāpannakāyakammantassa byāpannavacīkammantassa byāpannamanokammantassa na bhaddakaṃ maraṇaṃ hoti, na bhaddikā kālaṅkiriyā.

“Citte, gahapati, abyāpanne kāyakammampi abyāpannaṃ hoti, vacīkammampi abyāpannaṃ hoti, manokammampi abyāpannaṃ hoti. Tassa abyāpannakāyakammantassa abyāpannavacīkammantassa abyāpannamanokammantassa bhaddakaṃ maraṇaṃ hoti, bhaddikā kālaṅkiriyā. Seyyathāpi, gahapati, kūṭāgāre succhanne kūṭampi abyāpannaṃ hoti, gopānasiyopi abyāpannā honti, bhittipi abyāpannā hoti; evamevaṃ kho, gahapati, citte abyāpanne kāyakammampi abyāpannaṃ hoti, vacīkammampi abyāpannaṃ hoti, manokammampi abyāpannaṃ hoti. Tassa abyāpannakāyakammantassa…pe… abyāpannamanokammantassa bhaddakaṃ maraṇaṃ hoti, bhaddikā kālaṅkiriyā”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

败坏

一 世尊对在一旁坐下的给孤独长者说：长者！当心败坏时，身业也就败坏，语业也败坏，意业也败坏。对于那身业已败坏、语业已败坏、意业已败坏的人来说，他的死亡将是不吉祥的，临终的状况也将是不好的。

二 长者！譬如一所有尖顶的房屋，如果屋顶没有盖好，那么屋顶就会损坏，椽子也会损坏，墙壁也会损坏。正是这样，长者！当心败坏时，身业也就败坏，语业也败坏，意业也败坏。对于那身业已败坏、语业已败坏、意业已败坏的人来说，他的死亡将是不吉祥的，临终的状况也将是不好的。

三 长者！当心没有败坏时，身业也就没有败坏，语业也没有败坏，意业也没有败坏。对于那身业未败坏、语业未败坏、意业未败坏的人来说，他的死亡将是吉祥的，临终的状况也将是好的。长者！譬如一所有尖顶的房屋，如果屋顶盖得很好，那么屋顶就不会损坏，椽子也不会损坏，墙壁也不会损坏。正是这样，长者！当心没有败坏时，身业也就没有败坏，语业也没有败坏，意业也没有败坏。对于那身业未败坏、语业未败坏、意业未败坏的人来说，他的死亡将是吉祥的，临终的状况也将是好的。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 3.104-184)/3.1 Sambodhavagga 等觉品 (AN 3.104-113)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.9 Paṭhamanidānasutta 缘之一 (AN 3.112)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Paṭhamanidānasuttaṃ

112. “Tīṇimāni, bhikkhave, nidānāni kammānaṃ samudayāya. Katamāni tīṇi? Lobho nidānaṃ kammānaṃ samudayāya, doso nidānaṃ kammānaṃ samudayāya, moho nidānaṃ kammānaṃ samudayāya. Yaṃ, bhikkhave, lobhapakataṃ kammaṃ lobhajaṃ lobhanidānaṃ lobhasamudayaṃ, taṃ kammaṃ akusalaṃ taṃ kammaṃ sāvajjaṃ taṃ kammaṃ dukkhavipākaṃ, taṃ kammaṃ kammasamudayāya saṃvattati, na taṃ kammaṃ kammanirodhāya saṃvattati. Yaṃ, bhikkhave, dosapakataṃ kammaṃ dosajaṃ dosanidānaṃ dosasamudayaṃ, taṃ kammaṃ akusalaṃ taṃ kammaṃ sāvajjaṃ taṃ kammaṃ dukkhavipākaṃ, taṃ kammaṃ kammasamudayāya saṃvattati, na taṃ kammaṃ kammanirodhāya saṃvattati. Yaṃ, bhikkhave, mohapakataṃ kammaṃ mohajaṃ mohanidānaṃ mohasamudayaṃ, taṃ kammaṃ akusalaṃ taṃ kammaṃ sāvajjaṃ taṃ kammaṃ dukkhavipākaṃ, taṃ kammaṃ kammasamudayāya saṃvattati, na taṃ kammaṃ kammanirodhāya saṃvattati. Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāya.

“Tīṇimāni, bhikkhave, nidānāni kammānaṃ samudayāya. Katamāni tīṇi? Alobho nidānaṃ kammānaṃ samudayāya, adoso nidānaṃ kammānaṃ samudayāya, amoho nidānaṃ kammānaṃ samudayāya. Yaṃ, bhikkhave, alobhapakataṃ kammaṃ alobhajaṃ alobhanidānaṃ alobhasamudayaṃ, taṃ kammaṃ kusalaṃ taṃ kammaṃ anavajjaṃ taṃ kammaṃ sukhavipākaṃ, taṃ kammaṃ kammanirodhāya saṃvattati, na taṃ kammaṃ kammasamudayāya saṃvattati. Yaṃ, bhikkhave, adosapakataṃ kammaṃ adosajaṃ adosanidānaṃ adosasamudayaṃ, taṃ kammaṃ kusalaṃ taṃ kammaṃ anavajjaṃ taṃ kammaṃ sukhavipākaṃ, taṃ kammaṃ kammanirodhāya saṃvattati, na taṃ kammaṃ kammasamudayāya saṃvattati. Yaṃ, bhikkhave, amohapakataṃ kammaṃ amohajaṃ amohanidānaṃ amohasamudayaṃ, taṃ kammaṃ kusalaṃ taṃ kammaṃ anavajjaṃ taṃ kammaṃ sukhavipākaṃ, taṃ kammaṃ kammanirodhāya saṃvattati, na taṃ kammaṃ kammasamudayāya saṃvattati. Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāyā”ti. Navamaṃ.

☸---------------------------------------------------------------------

缘之一

比丘们！有这三种业集起的因缘。是哪三种因缘呢？

贪是业集起的因缘，瞋是业集起的因缘，痴是业集起的因缘。

比丘们！凡是由贪所造作的、从贪所生的、以贪为因缘的、由贪所集起的业，那业是不善的，那业是有罪过的，那业有痛苦的果报，那业导致业的进一步集起，那业不导致业的熄灭。

比丘们！凡是由瞋所造作的、从瞋所生的、以瞋为因缘的、由瞋所集起的业，……（同样）……那业不导致业的熄灭。

比丘们！凡是由痴所造作的、从痴所生的、以痴为因缘的、由痴所集起的业，那业是不善的，那业是有罪过的，那业有痛苦的果报，那业导致业的进一步集起，那业不导致业的熄灭。

比丘们！这三种就是业集起的因缘。

（第二段应为无贪、无瞋、无痴，此处原文似乎遗漏了第二段的中文翻译，补全如下：）

比丘们！有这三种业集起的因缘。是哪三种因缘呢？

无贪是业集起的因缘，无瞋是业集起的因缘，无痴是业集起的因缘。

比丘们！凡是由无贪所造作的、从无贪所生的、以无贪为因缘的、由无贪所集起的业，那业是善的，那业是无罪过的，那业有快乐的果报，那业导致业的熄灭，那业不导致业的进一步集起。

比丘们！凡是由无瞋所造作的、从无瞋所生的、以无瞋为因缘的、由无瞋所集起的业，那业是善的，那业是无罪过的，那业有快乐的果报，那业导致业的熄灭，那业不导致业的进一步集起。

比丘们！凡是由无痴所造作的、从无痴所生的、以无痴为因缘的、由无痴所集起的业，那业是善的，那业是无罪过的，那业有快乐的果报，那业导致业的熄灭，那业不导致业的进一步集起。

比丘们！这三种就是业集起的因缘。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 3.104-184)/3.1 Sambodhavagga 等觉品 (AN 3.104-113)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.10 Dutiyanidānasutta 缘之二 (AN 3.113)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Dutiyanidānasuttaṃ

113. “Tīṇimāni, bhikkhave, nidānāni kammānaṃ samudayāya. Katamāni tīṇi? Atīte, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando jāyati; anāgate, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando jāyati; paccuppanne, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando jāyati. Kathañca, bhikkhave, atīte chandarāgaṭṭhāniye dhamme ārabbha chando jāyati? Atīte, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakketi anuvicāreti. Tassa atīte chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakkayato anuvicārayato chando jāyati. Chandajāto tehi dhammehi saṃyutto hoti. Etamahaṃ, bhikkhave, saṃyojanaṃ vadāmi yo cetaso sārāgo. Evaṃ kho, bhikkhave, atīte chandarāgaṭṭhāniye dhamme ārabbha chando jāyati.

“Kathañca, bhikkhave, anāgate chandarāgaṭṭhāniye dhamme ārabbha chando jāyati? Anāgate, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakketi anuvicāreti. Tassa anāgate chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakkayato anuvicārayato chando jāyati. Chandajāto tehi dhammehi saṃyutto hoti. Etamahaṃ, bhikkhave, saṃyojanaṃ vadāmi yo cetaso sārāgo. Evaṃ kho, bhikkhave, anāgate chandarāgaṭṭhāniye dhamme ārabbha chando jāyati.

“Kathañca, bhikkhave, paccuppanne chandarāgaṭṭhāniye dhamme ārabbha chando jāyati? Paccuppanne, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakketi anuvicāreti. Tassa paccuppanne chandarāgaṭṭhāniye dhamme ārabbha cetasā anuvitakkayato anuvicārayato chando jāyati. Chandajāto tehi dhammehi saṃyutto hoti. Etamahaṃ, bhikkhave, saṃyojanaṃ vadāmi yo cetaso sārāgo. Evaṃ kho, bhikkhave, paccuppanne chandarāgaṭṭhāniye dhamme ārabbha chando jāyati. Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāya.

“Tīṇimāni, bhikkhave, nidānāni kammānaṃ samudayāya. Katamāni tīṇi? Atīte, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati; anāgate bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati; paccuppanne, bhikkhave, chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati. Kathañca, bhikkhave, atīte chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati? Atītānaṃ, bhikkhave, chandarāgaṭṭhāniyānaṃ dhammānaṃ āyatiṃ vipākaṃ pajānāti. Āyatiṃ vipākaṃ viditvā tadabhinivatteti. Tadabhinivattetvā [tadabhinivajjeti, tadabhinivajjetvā (sī. syā. kaṃ.)] cetasā abhinivijjhitvā [abhivirājetvā (sī. syā. kaṃ. pī.)] paññāya ativijjha [abhinivijjha (ka.)] passati. Evaṃ kho, bhikkhave, atīte chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati.

“Kathañca, bhikkhave, anāgate chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati? Anāgatānaṃ, bhikkhave, chandarāgaṭṭhāniyānaṃ dhammānaṃ āyatiṃ vipākaṃ pajānāti. Āyatiṃ vipākaṃ viditvā tadabhinivatteti. Tadabhinivattetvā cetasā abhinivijjhitvā paññāya ativijjha passati. Evaṃ kho, bhikkhave, anāgate chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati.

“Kathañca, bhikkhave, paccuppanne chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati? Paccuppannānaṃ, bhikkhave, chandarāgaṭṭhāniyānaṃ dhammānaṃ āyatiṃ vipākaṃ pajānāti, āyatiṃ vipākaṃ viditvā tadabhinivatteti, tadabhinivattetvā cetasā abhinivijjhitvā paññāya ativijjha passati. Evaṃ kho, bhikkhave, paccuppanne chandarāgaṭṭhāniye dhamme ārabbha chando na jāyati. Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāyā”ti. Dasamaṃ.

Sambodhavaggo paṭhamo.

Tassuddānaṃ –

Pubbeva duve assādā, samaṇo ruṇṇapañcamaṃ;

Atitti dve ca vuttāni, nidānāni apare duveti.

☸---------------------------------------------------------------------

缘之二

(第一段应为贪瞋痴，此处原文似乎遗漏了第一段中文翻译，补全如下：)

比丘们！有这三种业集起的因缘。是哪三种因缘呢？

比丘们！缘于过去能引发贪欲的事物，欲念就生起。比丘们！缘于未来能引发贪欲的事物，欲念就生起。比丘们！缘于现在能引发贪欲的事物，欲念就生起。

比丘们！如何缘于过去能引发贪欲的事物而欲念生起呢？

比丘们！缘于过去能引发贪欲的事物，用心去反复思量、仔细审察（这些事物）。当他缘于过去能引发贪欲的事物，用心反复思量、仔细审察时，欲念就生起。欲念生起后，他就被那些事物所束缚。比丘们！我称此为结缚，即是心的染着（贪爱）。比丘们！像这样，缘于过去能引发贪欲的事物，欲念就生起。

比丘们！又，如何缘于未来能引发贪欲的事物而欲念生起呢？

比丘们！缘于未来能引发贪欲的事物，用心去反复思量、仔细审察（这些事物）。当他缘于未来能引发贪欲的事物，用心反复思量、仔细审察时，欲念就生起。欲念生起后，他就被那些事物所束缚。比丘们！我称此为结缚，即是心的染着（贪爱）。比丘们！像这样，缘于未来能引发贪欲的事物，欲念就生起。

比丘们！又，如何缘于现在能引发贪欲的事物而欲念生起呢？

比丘们！缘于现在能引发贪欲的事物，用心去反复思量、仔细审察（这些事物）。当他缘于现在能引发贪欲的事物，用心反复思量、仔细审察时，欲念就生起。欲念生起后，他就被那些事物所束缚。比丘们！我称此为结缚，即是心的染着（贪爱）。比丘们！像这样，缘于现在能引发贪欲的事物，欲念就生起。

比丘们！这三种就是业集起的因缘。

(原中文第一段内容实际对应巴利第二段，调整并翻译如下：)

（百九）

一 比丘们！有这三种业集起的因缘。是哪三种因缘呢？

比丘们！缘于过去能引发贪欲的事物，欲念不生起。比丘们！缘于未来能引发贪欲的事物，欲念不生起。比丘们！缘于现在能引发贪欲的事物，欲念不生起。

二 比丘们！又，如何缘于过去能引发贪欲的事物，而欲念不生起呢？

比丘们！他了知过去能引发贪欲的事物会带来未来的果报。了知未来的果报后，他就迴避那些事物。迴避它们之后，用心（进一步）迴避、舍离，用智慧洞察了知。比丘们！像这样，缘于过去能引发贪欲的事物，欲念就不生起。

三 比丘们！又，如何缘于未来能引发贪欲的事物，而欲念不生起呢？

比丘们！他了知未来能引发贪欲的事物会带来未来的果报。了知未来的果报后，他就迴避那些事物。迴避它们之后，用心（进一步）迴避、舍离，用智慧洞察了知。比丘们！像这样，缘于未来能引发贪欲的事物，欲念就不生起。

四 比丘们！又，如何缘于现在能引发贪欲的事物，而欲念不生起呢？

比丘们！他了知现在能引发贪欲的事物会带来未来的果报。了知未来的果报后，他就迴避那些事物。迴避它们之后，用心（进一步）迴避、舍离，用智慧洞察了知。比丘们！像这样，缘于现在能引发贪欲的事物，欲念就不生起。

比丘们！这三种就是业集起的因缘。

等觉品第一 终

品之偈颂：

正觉以前与二乐趣，沙门婆罗门第五哭泣；

无厌足与二不能护（不能护、败坏），后二经说二种因缘。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 3.104-184)/3.2 Āpāyikavagga 恶趣品 (AN 3.114-123)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.1 Āpāyikasutta 恶趣 (AN 3.114)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(12) 2. Āpāyikavaggo

1. Āpāyikasuttaṃ

114. “Tayome, bhikkhave, āpāyikā nerayikā idamappahāya. Katame tayo? Yo ca abrahmacārī brahmacāripaṭiñño, yo ca suddhaṃ brahmacariyaṃ carantaṃ amūlakena [abhūtena (ka.)] abrahmacariyena anuddhaṃseti, yo cāyaṃ evaṃvādī evaṃdiṭṭhi – ‘natthi kāmesu doso’ti, so tāya kāmesu pātabyataṃ āpajjati. Ime kho, bhikkhave, tayo āpāyikā nerayikā idamappahāyā”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第二 恶趣品

恶趣

诸比丘！这三者，如果不舍断，必定生于恶趣，会堕入地狱。是哪三者呢？

凡是不是修梵行的人，却自称是修梵行的人。还有，凡是对修行清净梵行的人，用没有根据的不清净行为来诽谤他。还有，凡是持有这样言论、这样见解的人：‘在欲乐中没有过失’，他对欲乐的沉溺不止。诸比丘！这三者，如果不舍断，就会生于恶趣，会堕入地狱。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 3.104-184)/3.2 Āpāyikavagga 恶趣品 (AN 3.114-123)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.2 Dullabhasutta 难得 (AN 3.115)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dullabhasuttaṃ

115. “Tiṇṇaṃ, bhikkhave, pātubhāvo dullabho lokasmiṃ. Katamesaṃ tiṇṇaṃ? Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvo dullabho lokasmiṃ, tathāgatappaveditassa dhammavinayassa desetā puggalo dullabho lokasmiṃ, kataññū katavedī puggalo dullabho lokasmiṃ. Imesaṃ kho, bhikkhave, tiṇṇaṃ pātubhāvo dullabho lokasmin”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

难得

诸比丘！在这世间，三者的出现是稀有难得的。是哪三者呢？

诸比丘！在这世间，如来、应供、正自觉者的出现是稀有难得的。在这世间，能宣说如来所教导的法和律的人是稀有难得的。在这世间，知恩图报的人是稀有难得的。

诸比丘！在这世间，这三者的出现是稀有难得的。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 3.104-184)/3.2 Āpāyikavagga 恶趣品 (AN 3.114-123)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.3 Appameyyasutta 不可测量 (AN 3.116)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Appameyyasuttaṃ

116. “Tayome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame tayo? Suppameyyo, duppameyyo, appameyyo. Katamo ca, bhikkhave, puggalo suppameyyo? Idha, bhikkhave, ekacco puggalo uddhato hoti unnaḷo capalo mukharo vikiṇṇavāco muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo. Ayaṃ vuccati, bhikkhave, puggalo suppameyyo.

“Katamo ca, bhikkhave, puggalo duppameyyo? Idha, bhikkhave, ekacco puggalo anuddhato hoti anunnaḷo acapalo amukharo avikiṇṇavāco upaṭṭhitassati sampajāno samāhito ekaggacitto saṃvutindriyo. Ayaṃ vuccati, bhikkhave, puggalo duppameyyo.

“Katamo ca, bhikkhave, puggalo appameyyo? Idha, bhikkhave, bhikkhu arahaṃ hoti khīṇāsavo. Ayaṃ vuccati, bhikkhave, puggalo appameyyo. Ime kho, bhikkhave, tayo puggalā santo saṃvijjamānā lokasmin”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

不可测量

诸比丘！世间存在这三种人。是哪三种人呢？

容易测量的、难以测量的、不可测量的。

诸比丘！哪种人是容易测量的呢？

诸比丘！世间有这样一类人，他轻浮、傲慢、躁动、多话、言语散乱、失念、不正知、心不专注、心散乱、诸根放逸。诸比丘！这种人被称为容易测量的人。

诸比丘！哪种人是难以测量的呢？

诸比丘！世间有这样一类人，他不轻浮、不傲慢、不躁动、不多话、言语不散乱、具足正念、具足正知、心专注、一心、守护诸根。诸比丘！这种人被称为难以测量的人。

诸比丘！哪种人是不可测量的呢？

诸比丘！世间有比丘是阿罗汉，诸漏已尽。诸比丘！这种人被称为不可测量的人。诸比丘！

世间存在这三种人。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.22 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 3.104-184)/3.2 Āpāyikavagga 恶趣品 (AN 3.114-123)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.4 Āneñjasutta 无色禅不动行 (AN 3.117)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Āneñjasuttaṃ

无色禅不动行

117. “Tayome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.

诸比丘！世间存在这三种人。

Katame tayo?

是哪三种呢？

Idha, bhikkhave, ekacco puggalo sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati.

➊ 诸比丘！世间有这样一类人，完全超越了色想，灭除了有对想，不作意种种想，（了知）‘空是无边的’，证得并安住于空无边处。

So tadassādeti taṃ nikāmeti tena ca vittiṃ āpajjati,

他对它（空无边处定）感到喜乐，向往它，并从中获得满足。

tatra ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno ākāsānañcāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjati.

他安住于此，专注于此，持续安住于此，不退失，在命终时，投生为与空无边处诸天为伴。

Ākāsānañcāyatanūpagānaṃ, bhikkhave, devānaṃ vīsati kappasahassāni āyuppamāṇaṃ.

诸比丘！生于空无边处天的诸天，寿命长达两万劫。

Tattha puthujjano yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati.

在那里，凡夫住到寿命终了，耗尽那些诸天的全部寿命后，（仍可能）去往地狱，去往畜生道，去往饿鬼界。

Bhagavato pana sāvako tattha yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā tasmiṃyeva bhave parinibbāyati.

然而，世尊的弟子在那里住到寿命终了，耗尽那些诸天的全部寿命后，就在那一世证入般涅槃。

Ayaṃ kho, bhikkhave, viseso ayaṃ adhippayāso idaṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṃ gatiyā upapattiyā.

诸比丘！这就是听闻过佛法的圣弟子和未听闻过佛法的凡夫之间的差别、特点、不同之处，即在于轮回投生之处。

“Puna caparaṃ, bhikkhave, idhekacco puggalo sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati.

➋ 诸比丘！再者，世间有这样一类人，完全超越了空无边处，（了知）‘识是无边的’，证得并安住于识无边处。

So tadassādeti taṃ nikāmeti tena ca vittiṃ āpajjati,

他对它（识无边处定）感到喜乐，向往它，并从中获得满足。

tatra ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno viññāṇañcāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjati.

他安住于此，专注于此，持续安住于此，不退失，在命终时，投生为与识无边处诸天为伴。

Viññāṇañcāyatanūpagānaṃ, bhikkhave, devānaṃ cattārīsaṃ kappasahassāni āyuppamāṇaṃ.

诸比丘！生于识无边处天的诸天，寿命长达四万劫。

Tattha puthujjano yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati.

在那里，凡夫住到寿命终了，耗尽那些诸天的全部寿命后，（仍可能）去往地狱，去往畜生道，去往饿鬼界。

Bhagavato pana sāvako tattha yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā tasmiṃyeva bhave parinibbāyati.

然而，世尊的弟子在那里住到寿命终了，耗尽那些诸天的全部寿命后，就在那一世证入般涅槃。

Ayaṃ kho, bhikkhave, viseso ayaṃ adhippayāso idaṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṃ gatiyā upapattiyā.

诸比丘！这就是听闻过佛法的圣弟子和未听闻过佛法的凡夫之间的差别、特点、不同之处，即在于轮回投生之处。

“Puna caparaṃ, bhikkhave, idhekacco puggalo sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati.

➌ 诸比丘！再者，世间有这样一类人，完全超越了识无边处，（了知）‘无所有’，证得并安住于无所有处。

So tadassādeti taṃ nikāmeti tena ca vittiṃ āpajjati,

他对它（无所有处定）感到喜乐，向往它，并从中获得满足。

tatra ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno ākiñcaññāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjati.

他安住于此，专注于此，持续安住于此，不退失，在命终时，投生为与无所有处诸天为伴。

Ākiñcaññāyatanūpagānaṃ, bhikkhave, devānaṃ saṭṭhi kappasahassāni āyuppamāṇaṃ.

诸比丘！生于无所有处天的诸天，寿命长达六万劫。

Tattha puthujjano yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati.

在那里，凡夫住到寿命终了，耗尽那些诸天的全部寿命后，（仍可能）去往地狱，去往畜生道，去往饿鬼界。

Bhagavato pana sāvako tattha yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā tasmiṃyeva bhave parinibbāyati.

然而，世尊的弟子在那里住到寿命终了，耗尽那些诸天的全部寿命后，就在那一世证入般涅槃。

Ayaṃ kho, bhikkhave, viseso, ayaṃ adhippayāso idaṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṃ gatiyā upapattiyā.

诸比丘！这就是听闻过佛法的圣弟子和未听闻过佛法的凡夫之间的差别、特点、不同之处，即在于轮回投生之处。

‘Ime kho, bhikkhave, tayo puggalā santo saṃvijjamānā lokasmin’”ti.

诸比丘！这三种人存在于世间。

Catutthaṃ.

无色禅不动行 ～恶趣品‧第四经终

～《增支部经典‧三集‧Āneñjasutta 无色禅不动行》(AN 3.117)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 3.104-184)/3.2 Āpāyikavagga 恶趣品 (AN 3.114-123)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.5 Vipattisampadāsutta 缺损与圆满 (AN 3.118)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Vipattisampadāsuttaṃ

118. “Tisso imā, bhikkhave, vipattiyo. Katamā tisso? Sīlavipatti, cittavipatti, diṭṭhivipatti. Katamā ca, bhikkhave, sīlavipatti? Idha, bhikkhave, ekacco pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti. Ayaṃ vuccati, bhikkhave, sīlavipatti.

“Katamā ca, bhikkhave, cittavipatti? Idha, bhikkhave, ekacco abhijjhālu hoti byāpannacitto. Ayaṃ vuccati, bhikkhave, cittavipatti.

“Katamā ca, bhikkhave, diṭṭhivipatti? Idha, bhikkhave, ekacco micchādiṭṭhiko hoti viparītadassano – ‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ, kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Ayaṃ vuccati, bhikkhave, diṭṭhivipatti. Sīlavipattihetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti; cittavipattihetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti; diṭṭhivipattihetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti. Imā kho, bhikkhave, tisso vipattiyoti.

“Tisso imā, bhikkhave, sampadā. Katamā tisso? Sīlasampadā, cittasampadā, diṭṭhisampadā. Katamā ca, bhikkhave, sīlasampadā? Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti. Ayaṃ vuccati, bhikkhave, sīlasampadā.

“Katamā ca, bhikkhave, cittasampadā? Idha, bhikkhave, ekacco anabhijjhālu hoti abyāpannacitto. Ayaṃ vuccati, bhikkhave, cittasampadā.

“Katamā ca, bhikkhave, diṭṭhisampadā? Idha, bhikkhave, ekacco sammādiṭṭhiko hoti aviparītadassano – ‘atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Ayaṃ vuccati, bhikkhave, diṭṭhisampadā. Sīlasampadāhetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti; cittasampadāhetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti; diṭṭhisampadāhetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Imā kho, bhikkhave, tisso sampadā”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

缺损与圆满

一 诸比丘！有这三种缺损。是哪三种缺损呢？

戒缺损、心缺损、见缺损。

诸比丘！什么是戒缺损呢？

诸比丘！世间有这样一类人，杀生、偷盗、邪淫、妄语、两舌、恶口、绮语。诸比丘！这称为戒缺损。

二 诸比丘！什么是心缺损呢？

诸比丘！世间有这样一类人，贪婪、心怀嗔恚。诸比丘！这称为心缺损。

三 诸比丘！什么是见缺损呢？

诸比丘！世间有这样一类人，持有邪见、颠倒见解，（认为：）‘没有布施，没有祭祀，没有供奉；没有善恶业的果报；没有此世，没有他世；没有母亲，没有父亲；没有化生的众生；世间没有通过正确修行、正确实践而亲身证悟此世和他世并为人宣说的沙门、婆罗门。’诸比丘！这称为见缺损。

四 诸比丘！因为戒缺损，众生死后身体败坏，投生到苦处、恶趣、堕处、地狱。诸比丘！因为心缺损，众生死后身体败坏，投生到苦处、恶趣、堕处、地狱。诸比丘！因为见缺损，众生死后身体败坏，投生到苦处、恶趣、堕处、地狱。诸比丘！这三者，就是缺损。

五 诸比丘！有这三种圆满。是哪三种圆满呢？

戒圆满、心圆满、见圆满。

诸比丘！什么是戒圆满呢？

诸比丘！世间有这样一类人，远离杀生、远离偷盗、远离邪淫、远离妄语、远离两舌、远离恶口、远离绮语。诸比丘！这称为戒圆满。

六 诸比丘！什么是心圆满呢？

诸比丘！世间有这样一类人，不贪婪、心无嗔恚。诸比丘！这称为心圆满。

七 诸比丘！什么是见圆满呢？

诸比丘！世间有这样一类人，持有正见、不颠倒见解，（认为：）‘有布施，有祭祀，有供奉；有善恶业的果报；有此世，有他世；有母亲，有父亲；有化生的众生；世间有通过正确修行、正确实践而亲身证悟此世和他世并为人宣说的沙门、婆罗门。’诸比丘！这称为见圆满。

八 诸比丘！因为戒圆满，众生死后身体败坏，投生到善趣、天界。诸比丘！因为心圆满，众生死后身体败坏，投生到善趣、天界。诸比丘！因为见圆满，众生死后身体败坏，投生到善趣、天界。诸比丘！这三者，就是圆满。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 3.104-184)/3.2 Āpāyikavagga 恶趣品 (AN 3.114-123)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.6 Apaṇṇakasutta 无缺损 (AN 3.119)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Apaṇṇakasuttaṃ

119. “Tisso imā, bhikkhave, vipattiyo. Katamā tisso? Sīlavipatti, cittavipatti, diṭṭhivipatti. Katamā ca, bhikkhave, sīlavipatti? Idha, bhikkhave, ekacco pāṇātipātī hoti…pe… samphappalāpī hoti. Ayaṃ vuccati, bhikkhave, sīlavipatti.

“Katamā ca, bhikkhave, cittavipatti? Idha, bhikkhave, ekacco abhijjhālu hoti byāpannacitto. Ayaṃ vuccati, bhikkhave, cittavipatti.

“Katamā ca, bhikkhave, diṭṭhivipatti? Idha, bhikkhave, ekacco micchādiṭṭhiko hoti viparītadassano – ‘natthi dinnaṃ, natthi yiṭṭhaṃ…pe… ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Ayaṃ vuccati, bhikkhave, diṭṭhivipatti. Sīlavipattihetu vā, bhikkhave…pe… diṭṭhivipattihetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti. Seyyathāpi, bhikkhave, apaṇṇako maṇi uddhaṃ khitto yena yeneva patiṭṭhāti suppatiṭṭhitaṃyeva patiṭṭhāti; evamevaṃ kho, bhikkhave, sīlavipattihetu vā sattā…pe… upapajjanti. Imā kho, bhikkhave, tisso vipattiyoti.

“Tisso imā, bhikkhave, sampadā. Katamā tisso? Sīlasampadā, cittasampadā, diṭṭhisampadā. Katamā ca, bhikkhave, sīlasampadā? Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti…pe… ayaṃ vuccati, bhikkhave, sīlasampadā.

“Katamā ca, bhikkhave, cittasampadā? Idha, bhikkhave, ekacco anabhijjhālu hoti abyāpannacitto. Ayaṃ vuccati, bhikkhave, cittasampadā.

“Katamā ca, bhikkhave, diṭṭhisampadā? Idha, bhikkhave, ekacco sammādiṭṭhiko hoti aviparītadassano – ‘atthi dinnaṃ, atthi yiṭṭhaṃ…pe… ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Ayaṃ vuccati, bhikkhave, diṭṭhisampadā. Sīlasampadāhetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Cittasampadāhetu vā…pe… diṭṭhisampadāhetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Seyyathāpi, bhikkhave, apaṇṇako maṇi uddhaṃ khitto yena yeneva patiṭṭhāti suppatiṭṭhitaṃyeva patiṭṭhāti; evamevaṃ kho, bhikkhave, sīlasampadāhetu vā sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti, cittasampadāhetu vā sattā…pe… diṭṭhisampadāhetu vā sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Imā kho, bhikkhave, tisso sampadā”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

无缺损

一 诸比丘！有这三种缺损。是哪三种缺损呢？

是戒缺损、心缺损、见缺损……（内容同前经 AN 3.118 第一至第四段）……。

二 诸比丘！就像一个平整的骰子向上抛出，无论哪一面落下，都会平稳地停住。诸比丘！同样的，因为戒缺损……（众生）投生（到恶趣）……因为心缺损……或者因为见缺损……投生（到恶趣）……。诸比丘！这三者，就是缺损。

三 诸比丘！有这三种圆满。是哪三种圆满呢？

戒圆满……（内容同前经 AN 3.118 第五至第八段）……

四 诸比丘！就像一个平整的骰子向上抛出，无论哪一面落下，都会平稳地停住。诸比丘！同样的，因为戒圆满，众生死后身体败坏，投生到善趣、天界……因为心圆满……投生（到善趣）……或者因为见圆满……投生（到善趣）……。诸比丘！这三者，就是圆满。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 3.104-184)/3.2 Āpāyikavagga 恶趣品 (AN 3.114-123)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.7 Kammantasutta 圆满 (AN 3.120)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Kammantasuttaṃ

120. “Tisso imā, bhikkhave, vipattiyo. Katamā tisso? Kammantavipatti, ājīvavipatti, diṭṭhivipatti. Katamā ca, bhikkhave, kammantavipatti? Idha, bhikkhave, ekacco pāṇātipātī hoti…pe… samphappalāpī hoti. Ayaṃ vuccati, bhikkhave, kammantavipatti.

“Katamā ca, bhikkhave, ājīvavipatti? Idha, bhikkhave, ekacco micchāājīvo hoti, micchāājīvena jīvikaṃ [jīvitaṃ (syā. kaṃ. ka.)] kappeti. Ayaṃ vuccati, bhikkhave, ājīvavipatti.

“Katamā ca, bhikkhave, diṭṭhivipatti? Idha, bhikkhave, ekacco micchādiṭṭhiko hoti viparītadassano – ‘natthi dinnaṃ, natthi yiṭṭhaṃ…pe… ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Ayaṃ vuccati, bhikkhave, diṭṭhivipatti. Imā kho, bhikkhave, tisso vipattiyoti.

“Tisso imā, bhikkhave, sampadā. Katamā tisso? Kammantasampadā, ājīvasampadā, diṭṭhisampadā. Katamā ca, bhikkhave, kammantasampadā? Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti…pe… samphappalāpā paṭivirato hoti. Ayaṃ vuccati, bhikkhave, kammantasampadā.

“Katamā ca, bhikkhave, ājīvasampadā? Idha, bhikkhave, ekacco sammāājīvo hoti, sammāājīvena jīvikaṃ kappeti. Ayaṃ vuccati, bhikkhave, ājīvasampadā.

“Katamā ca, bhikkhave, diṭṭhisampadā? Idha, bhikkhave, ekacco sammādiṭṭhiko hoti aviparītadassano – ‘atthi dinnaṃ, atthi yiṭṭhaṃ…pe… ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Ayaṃ vuccati, bhikkhave, diṭṭhisampadā. Imā kho, bhikkhave, tisso sampadā”ti. Sattamaṃ.

☸---------------------------------------------------------------------

圆满

一 诸比丘！有这三种缺损。是哪三种缺损呢？

行为缺损、生计缺损、见缺损。

诸比丘！什么是行为缺损呢？

诸比丘！世间有这样一类人，杀生……（如同AN 3.118第一段）……绮语。诸比丘！这称为行为缺损。

二 诸比丘！什么是生计缺损呢？

诸比丘！世间有这样一类人，以邪命为生，通过不正当的生计方式维生。诸比丘！这称为生计缺损。

三 诸比丘！什么是见缺损呢？

诸比丘！世间有这样一类人，持有邪见、颠倒见解，（认为：）‘没有布施，没有祭祀……（如同AN 3.118第三段）……世间没有通过正确修行、正确实践而亲身证悟此世和他世并为人宣说的沙门、婆罗门。’诸比丘！这称为见缺损。诸比丘！这三者，就是缺损。

四 诸比丘！有这三种圆满。是哪三种圆满呢？

行为圆满、生计圆满、见圆满。

诸比丘！什么是行为圆满呢？

诸比丘！世间有这样一类人，远离杀生……（如同AN 3.118第五段）……远离绮语。诸比丘！这称为行为圆满。

五 诸比丘！什么是生计圆满呢？

诸比丘！世间有这样一类人，以正命为生，通过正当的生计方式维生。诸比丘！这称为生计圆满。

六 诸比丘！什么是见圆满呢？

诸比丘！世间有这样一类人，持有正见、不颠倒见解，（认为：）‘有布施，有祭祀……（如同AN 3.118第七段）……世间有通过正确修行、正确实践而亲身证悟此世和他世并为人宣说的沙门、婆罗门。’诸比丘！这称为见圆满。诸比丘！这三者，就是圆满。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 3.104-184)/3.2 Āpāyikavagga 恶趣品 (AN 3.114-123)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.8 Paṭhamasoceyyasutta 清净之一 (AN 3.121)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Paṭhamasoceyyasuttaṃ

121. “Tīṇimāni, bhikkhave, soceyyāni. Katamāni tīṇi? Kāyasoceyyaṃ, vacīsoceyyaṃ, manosoceyyaṃ. Katamañca, bhikkhave, kāyasoceyyaṃ? Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti. Idaṃ vuccati, bhikkhave, kāyasoceyyaṃ.

“Katamañca, bhikkhave, vacīsoceyyaṃ? Idha, bhikkhave, ekacco musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti. Idaṃ vuccati bhikkhave, vacīsoceyyaṃ.

“Katamañca, bhikkhave, manosoceyyaṃ? Idha, bhikkhave, ekacco anabhijjhālu hoti abyāpannacitto sammādiṭṭhiko. Idaṃ vuccati, bhikkhave, manosoceyyaṃ. Imāni kho, bhikkhave, tīṇi soceyyānī”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

清净之一

诸比丘！有这三种清净。是哪三种清净呢？

身清净、语清净、意清净。

诸比丘！什么是身清净呢？

诸比丘！世间有这样一类人，远离杀生、远离偷盗、远离邪淫。诸比丘！这称为身清净。

诸比丘！什么是语清净呢？

诸比丘！世间有这样一类人，远离妄语、远离两舌、远离恶口、远离绮语。诸比丘！这称为语清净。

诸比丘！什么是意清净呢？

诸比丘！世间有这样一类人，不贪婪、心无嗔恚、具有正见。诸比丘！这称为意清净。诸

比丘！

这三者，就是清净。

☸.....................................................................

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 3.104-184)/3.2 Āpāyikavagga 恶趣品 (AN 3.114-123)”

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【经名】 3.2.9 Dutiyasoceyyasutta 清净之二 (AN 3.122)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Dutiyasoceyyasuttaṃ

122. “Tīṇimāni, bhikkhave, soceyyāni. Katamāni tīṇi? Kāyasoceyyaṃ, vacīsoceyyaṃ, manosoceyyaṃ. Katamañca, bhikkhave, kāyasoceyyaṃ? Idha, bhikkhave, bhikkhu pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, abrahmacariyā paṭivirato hoti. Idaṃ vuccati, bhikkhave, kāyasoceyyaṃ.

“Katamañca, bhikkhave, vacīsoceyyaṃ? Idha, bhikkhave, bhikkhu musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti. Idaṃ vuccati, bhikkhave, vacīsoceyyaṃ.

“Katamañca, bhikkhave, manosoceyyaṃ? Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ kāmacchandaṃ – ‘atthi me ajjhattaṃ kāmacchando’ti pajānāti; asantaṃ vā ajjhattaṃ kāmacchandaṃ – ‘natthi me ajjhattaṃ kāmacchando’ti pajānāti; yathā ca anuppannassa kāmacchandassa uppādo hoti, tañca pajānāti; yathā ca uppannassa kāmacchandassa pahānaṃ hoti, tañca pajānāti; yathā ca pahīnassa kāmacchandassa āyatiṃ anuppādo hoti, tañca pajānāti; santaṃ vā ajjhattaṃ byāpādaṃ – ‘atthi me ajjhattaṃ byāpādo’ti pajānāti; asantaṃ vā ajjhattaṃ byāpādaṃ – ‘natthi me ajjhattaṃ byāpādo’ti pajānāti; yathā ca anuppannassa byāpādassa uppādo hoti, tañca pajānāti; yathā ca uppannassa byāpādassa pahānaṃ hoti, tañca pajānāti; yathā ca pahīnassa byāpādassa āyatiṃ anuppādo hoti, tañca pajānāti; santaṃ vā ajjhattaṃ thinamiddhaṃ – ‘atthi me ajjhattaṃ thinamiddhan’ti pajānāti; asantaṃ vā ajjhattaṃ thinamiddhaṃ – ‘natthi me ajjhattaṃ thinamiddhan’ti pajānāti; yathā ca anuppannassa thinamiddhassa uppādo hoti, tañca pajānāti; yathā ca uppannassa thinamiddhassa pahānaṃ hoti, tañca pajānāti; yathā ca pahīnassa thinamiddhassa āyatiṃ anuppādo hoti, tañca pajānāti; santaṃ vā ajjhattaṃ uddhaccakukkuccaṃ – ‘atthi me ajjhattaṃ uddhaccakukkuccan’ti pajānāti; asantaṃ vā ajjhattaṃ uddhaccakukkuccaṃ – ‘natthi me ajjhattaṃ uddhaccakukkuccan’ti pajānāti; yathā ca anuppannassa uddhaccakukkuccassa uppādo hoti, tañca pajānāti; yathā ca uppannassa uddhaccakukkuccassa pahānaṃ hoti, tañca pajānāti; yathā ca pahīnassa uddhaccakukkuccassa āyatiṃ anuppādo hoti, tañca pajānāti; santaṃ vā ajjhattaṃ vicikicchaṃ – ‘atthi me ajjhattaṃ vicikicchā’ti pajānāti; asantaṃ vā ajjhattaṃ vicikicchaṃ – ‘natthi me ajjhattaṃ vicikicchā’ti pajānāti; yathā ca anuppannāya vicikicchāya uppādo hoti, tañca pajānāti; yathā ca uppannāya vicikicchāya pahānaṃ hoti, tañca pajānāti; yathā ca pahīnāya vicikicchāya āyatiṃ anuppādo hoti, tañca pajānāti. Idaṃ vuccati, bhikkhave, manosoceyyaṃ. Imāni kho, bhikkhave, tīṇi soceyyānīti.

[itivu. 66] “Kāyasuciṃ vacīsuciṃ, cetosuciṃ anāsavaṃ;

Suciṃ soceyyasampannaṃ, āhu ninhātapāpakan”ti. navamaṃ;

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清净之二

一 诸比丘！有这三种清净。是哪三种清净呢？

身清净、语清净、意清净。

二 诸比丘！什么是身清净呢？

诸比丘！世间的比丘，远离杀生、远离偷盗、远离不净行（淫行）。诸比丘！这称为身清净。

三 诸比丘！什么是语清净呢？

诸比丘！世间的比丘，远离妄语、远离两舌、远离恶口、远离绮语。诸比丘！这称为语清净。

四 诸比丘！什么是意清净呢？

诸比丘！世间的比丘，如果内心存在贪欲，他清楚地知道：‘我内心有贪欲’；如果内心不存在贪欲，他清楚地知道：‘我内心没有贪欲’；他清楚地知道未生起的贪欲是如何生起的；他清楚地知道已生起的贪欲是如何被断除的；他清楚地知道已被断除的贪欲未来如何不再生起。

五 如果内心存在嗔恚，他清楚地知道：‘我内心有嗔恚’；如果内心不存在嗔恚，他清楚地知道：‘我内心没有嗔恚’；他清楚地知道未生起的嗔恚是如何生起的；他清楚地知道已生起的嗔恚是如何被断除的；他清楚地知道已被断除的嗔恚未来如何不再生起。

六 如果内心存在昏沉睡眠，他清楚地知道：‘我内心有昏沉睡眠’；如果内心不存在昏沉睡眠，他清楚地知道：‘我内心没有昏沉睡眠’；他清楚地知道未生起的昏沉睡眠是如何生起的；他清楚地知道已生起的昏沉睡眠是如何被断除的；他清楚地知道已被断除的昏沉睡眠未来如何不再生起。

七 如果内心存在掉举后悔（恶作），他清楚地知道：‘我内心有掉举后悔’；如果内心不存在掉举后悔，他清楚地知道：‘我内心没有掉举后悔’；他清楚地知道未生起的掉举后悔是如何生起的；他清楚地知道已生起的掉举后悔是如何被断除的；他清楚地知道已被断除的掉举后悔未来如何不再生起。

八 如果内心存在疑，他清楚地知道：‘我内心有疑’；如果内心不存在疑，他清楚地知道：‘我内心没有疑’；他清楚地知道未生起的疑是如何生起的；他清楚地知道已生起的疑是如何被断除的；他清楚地知道已被断除的疑未来如何不再生起。诸比丘！这称为意清净。诸比丘！这三者，就是清净。

九 身清净语亦净 意清净且无漏

清净具足清净者 称为已洗除罪恶之人

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.1.20 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 3.104-184)/3.2 Āpāyikavagga 恶趣品 (AN 3.114-123)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.10 Moneyyasutta 寂默 (AN 3.123)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Moneyyasuttaṃ

寂默经

☆ 三寂默（三宝珠 Tīṇimāni ） ➾

⑴ 身寂默（ Kāyamoneyyaṃ ）；

⑵ 语寂默（ Vacīmoneyyaṃ ）；

⑶ 意寂默（ Manomoneyyaṃ ） 。

《增支部经典‧二集‧初五十经篇‧等心品‧内外结经》说示（三寂静）：

☆ 三寂静修习 ➾

① 寂静身业（ Santaṃ kāyakammaṃ ）；

② 寂静语业（ Santaṃ vacīkammaṃ ）；

③ 寂静意业（ Santaṃ manokammaṃ ） 。

‘舍利弗！你们如果实践“根寂静”的道路，就能达到“意寂静”，也就是说，（这些）正是应当被修习的——➊ 已经（独自达到）寂静平和的“身业”；➋ 已经（独自达到）寂静平和的“语业”；➌ 已经（独自达到）寂静平和的“意业”。正是应当为过去的同梵行者（也就是现在的净居天人），献上寂静平和的供养物。舍利弗！你们实在应当这样学！’

《长部经典‧波梨品‧第三十三经‧合诵经》说示（三寂静）：

☆ 三寂静（牟尼、寂默、道德完美 Moneyya ） ➾

⑴ 身寂静（ Kāyamoneyyaṃ ）；

⑵ 语寂静（ Vacīmoneyyaṃ ）；

⑶ 意寂静（ Manomoneyyaṃ ） 。

《中部经典‧解说品‧第一百四十经‧界分别经》说示（牟尼称为寂静）：

‘由于其憍慢的漏流已经被停止，则没有（生死）流转；确实！当其憍慢的漏流已经被停止，更没有（生死）流转之时，那位牟尼就被称为：“已寂静者”！’

☆ 牟尼（ Maṇi, Muni, Mona, Moneyya ） ➾

字义叫做：宝珠、宝石、寂静、寂默、智慧；

引申含义：寂静的佛陀、道德完美的贤圣僧。

（注意：寂默 ≠ 寂寞。）

123. “Tīṇimāni, bhikkhave, moneyyāni. Katamāni tīṇi?

［一、总说 ➥］

“诸比丘！有这三种（宝珠），是由于道德完美的寂默，是哪三种寂默（的宝珠）呢？

Kāyamoneyyaṃ, vacīmoneyyaṃ, manomoneyyaṃ.

是身寂默、语寂默、意寂默。

Katamañca, bhikkhave, kāyamoneyyaṃ?

［二、身寂默 ➥］

诸比丘！什么是身寂默呢？

Idha, bhikkhave, bhikkhu

诸比丘！世间的比丘：
pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, abrahmacariyā paṭivirato hoti.

‘⓵ 远离杀生、⓶ 远离偷盗、⓷ 远离不净行（淫行）’。

Idaṃ vuccati, bhikkhave, kāyamoneyyaṃ.

诸比丘！这称为身寂默。

“Katamañca, bhikkhave, vacīmoneyyaṃ?

［三、语寂默 ➥］

诸比丘！什么是语寂默呢？

Idha, bhikkhave, bhikkhu

诸比丘！世间的比丘：
musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti.

‘⓵ 远离妄语、⓶ 远离两舌、⓷ 远离恶口、⓸ 远离绮语’。

Idaṃ vuccati, bhikkhave, vacīmoneyyaṃ.

诸比丘！这称为语寂默。

“Katamañca, bhikkhave, manomoneyyaṃ?

［四、意寂默 ➥］

诸比丘！什么是意寂默呢？

Idha, bhikkhave, bhikkhu

诸比丘！世间的比丘：
āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme

‘灭尽诸漏！于现法中，
sayaṃ abhiññā sacchikatvā upasampajja viharati.

以自己的神通智慧亲自证悟、达成并安住于无漏的心解脱、慧解脱。’

Idaṃ vuccati, bhikkhave, manomoneyyaṃ.

诸比丘！这称为意寂默。

Imāni kho, bhikkhave, tīṇi moneyyānī”ti.

［五、结语 ➥］

诸比丘！这三种（宝珠），称为由于道德完美的三种寂默（的宝珠）。”

“Kāyamuniṃ vacīmuniṃ,

（世尊偈语：）

“身寂默语亦寂默，
cetomuniṃ anāsavaṃ;

心寂默且无漏，

Muniṃ moneyyasampannaṃ,

具足寂默的牟尼，
āhu sabbappahāyinan”ti.

被称为舍弃一切者。”

dasamaṃ;

寂默经 ～恶趣品‧第十经终

～《增支部经典‧三集‧五十经篇之三‧恶趣品‧Moneyyasutta 寂默经》(AN 3.123)

Āpāyikavaggo dvādasamo.

恶趣品 ～五十经篇之三‧第二品终

（校对：巴利原文为十二品）

Tassuddānaṃ –

此品（十经）摄颂曰：

Āpāyiko dullabho appameyyaṃ,

（一）恶趣、（二）难得、（三）不可测量，
āneñjavipattisampadā;

（四）无色禅不动行、（五）缺损与圆满；

Apaṇṇako ca kammanto,

（六）无缺损、（七）圆满，
dve soceyyāni moneyyanti.

（八）清净之一、（九）清净之二、（十）寂默。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 3.104-184)/3.3 Kusināravagga 拘尸那揭罗品 (AN 3.124-133)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.1 Kusinārasutta 拘尸那揭罗 (AN 3.124)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(13) 3. Kusināravaggo

1. Kusinārasuttaṃ

124. Ekaṃ samayaṃ bhagavā kusinārāyaṃ viharati baliharaṇe vanasaṇḍe. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Idha, bhikkhave, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati. Tamenaṃ gahapati vā gahapatiputto vā upasaṅkamitvā svātanāya bhattena nimanteti. Ākaṅkhamāno, bhikkhave, bhikkhu adhivāseti. So tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena tassa gahapatissa vā gahapatiputtassa vā nivesanaṃ tenupasaṅkamati; upasaṅkamitvā paññatte āsane nisīdati. Tamenaṃ so gahapati vā gahapatiputto vā paṇītena khādanīyena bhojanīyena sahatthā santappeti sampavāreti.

“Tassa evaṃ hoti – ‘sādhu vata myāyaṃ gahapati vā gahapatiputto vā paṇītena khādanīyena bhojanīyena sahatthā santappeti sampavāretī’ti. Evampissa hoti – ‘aho vata māyaṃ gahapati vā gahapatiputto vā āyatimpi evarūpena paṇītena khādanīyena bhojanīyena sahatthā santappeyya sampavāreyyā’ti! So taṃ piṇḍapātaṃ gathito [gadhito (syā. kaṃ. ka.)] mucchito ajjhosanno [ajjhāpanno (sī. ka.) ajjhopanno (ṭīkā)] anādīnavadassāvī anissaraṇapañño paribhuñjati. So tattha kāmavitakkampi vitakketi, byāpādavitakkampi vitakketi, vihiṃsāvitakkampi vitakketi. Evarūpassāhaṃ, bhikkhave, bhikkhuno dinnaṃ na mahapphalanti vadāmi. Taṃ kissa hetu? Pamatto hi, bhikkhave, bhikkhu viharati.

“Idha pana, bhikkhave, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati. Tamenaṃ gahapati vā gahapatiputto vā upasaṅkamitvā svātanāya bhattena nimanteti. Ākaṅkhamāno, bhikkhave, bhikkhu adhivāseti. So tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena tassa gahapatissa vā gahapatiputtassa vā nivesanaṃ tenupasaṅkamati; upasaṅkamitvā paññatte āsane nisīdati. Tamenaṃ so gahapati vā gahapatiputto vā paṇītena khādanīyena bhojanīyena sahatthā santappeti sampavāreti.

“Tassa na evaṃ hoti – ‘sādhu vata myāyaṃ gahapati vā gahapatiputto vā paṇītena khādanīyena bhojanīyena sahatthā santappeti sampavāretī’ti. Evampissa na hoti – ‘aho vata māyaṃ gahapati vā gahapatiputto vā āyatimpi evarūpena paṇītena khādanīyena bhojanīyena sahatthā santappeyya sampavāreyyā’ti! So taṃ piṇḍapātaṃ agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati. So tattha nekkhammavitakkampi vitakketi, abyāpādavitakkampi vitakketi, avihiṃsāvitakkampi vitakketi. Evarūpassāhaṃ, bhikkhave, bhikkhuno dinnaṃ mahapphalanti vadāmi. Taṃ kissa hetu? Appamatto hi, bhikkhave, bhikkhu viharatī”ti. Paṭhamaṃ.

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第三 拘尸那揭罗品

拘尸那揭罗

一时，世尊住在拘尸那揭罗的灵供处密林中。在那里，世尊对比丘们说：“诸比丘！”那些比丘回答世尊：“大德！”世尊这样说：

“诸比丘！世间有比丘，依止某个村庄或市镇居住。这时，一位长者或长者子前来，邀请他第二天接受供餐。诸比丘！比丘应允了。到了第二天上午，他穿好下衣，披上衣，拿着钵，前往那位长者或长者子的住所。到达后，坐在准备好的座位上。那位长者或长者子亲手用精美的嚼食、啖食供养他，使他满足、饱足。他心想：‘善哉！这位长者或长者子亲手用精美的嚼食、啖食让我满足、饱足。’他还会这样想：‘啊！愿这位长者或长者子将来也用这样精美的嚼食、啖食亲手让我满足、饱足就好了！’他如此贪着、沉迷、执着于那份食物，看不到过患，没有出离之心而受用。他在那里生起欲寻、嗔寻、害寻。诸比丘！我对这样的比丘说，（施主的）布施没有大果报。这是什么原因呢？诸比丘！因为这位比丘是放逸地安住。

诸比丘！再者，世间有比丘，依止某个村庄或市镇居住。这时，一位长者或长者子前来，邀请他第二天接受供餐。诸比丘！比丘应允了。到了第二天上午，他穿好下衣，披上衣，拿着钵，前往那位长者或长者子的住所。到达后，坐在准备好的座位上。那位长者或长者子亲手用精美的嚼食、啖食供养他，使他满足、饱足。但他不会这样想：‘善哉！这位长者或长者子亲手用精美的嚼食、啖食让我满足、饱足。’他也不会这样想：‘啊！愿这位长者或长者子将来也用这样精美的嚼食、啖食亲手让我满足、饱足就好了！’他如此不贪着、不沉迷、不执着于那份食物，能看到过患，有出离之心而受用。他在那里生起出离寻、无嗔寻、无害寻。诸比丘！我对这样的比丘说，（施主的）布施有大果报。这是什么原因呢？诸比丘！因为这位比丘是不放逸地安住。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 3.104-184)/3.3 Kusināravagga 拘尸那揭罗品 (AN 3.124-133)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.2 Bhaṇḍanasutta 争论 (AN 3.125)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Bhaṇḍanasuttaṃ

125. “Yassaṃ, bhikkhave, disāyaṃ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti, manasi kātumpi me esā, bhikkhave, disā na phāsu hoti, pageva gantuṃ! Niṭṭhamettha gacchāmi – ‘addhā te āyasmanto tayo dhamme pajahiṃsu, tayo dhamme bahulamakaṃsu [bahulīmakaṃsu (syā. kaṃ. pī.)]. Katame tayo dhamme pajahiṃsu? Nekkhammavitakkaṃ, abyāpādavitakkaṃ, avihiṃsāvitakkaṃ – ime tayo dhamme pajahiṃsu. Katame tayo dhamme bahulamakaṃsu? Kāmavitakkaṃ, byāpādavitakkaṃ, vihiṃsāvitakkaṃ – ime tayo dhamme bahulamakaṃsu’. Yassaṃ, bhikkhave, disāyaṃ bhikkhū bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti, manasi kātumpi me esā, bhikkhave, disā na phāsu hoti, pageva gantuṃ! Niṭṭhamettha gacchāmi – ‘addhā te āyasmanto ime tayo dhamme pajahiṃsu, ime tayo dhamme bahulamakaṃsu’”.

“Yassaṃ pana, bhikkhave, disāyaṃ bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharanti, gantumpi me esā, bhikkhave, disā phāsu hoti, pageva manasi kātuṃ! Niṭṭhamettha gacchāmi – ‘addhā te āyasmanto tayo dhamme pajahiṃsu, tayo dhamme bahulamakaṃsu. Katame tayo dhamme pajahiṃsu? Kāmavitakkaṃ, byāpādavitakkaṃ, vihiṃsāvitakkaṃ – ime tayo dhamme pajahiṃsu. Katame tayo dhamme bahulamakaṃsu? Nekkhammavitakkaṃ, abyāpādavitakkaṃ, avihiṃsāvitakkaṃ – ime tayo dhamme bahulamakaṃsu’. Yassaṃ, bhikkhave, disāyaṃ bhikkhū samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharanti, gantumpi me esā, bhikkhave, disā phāsu hoti, pageva manasi kātuṃ! Niṭṭhamettha gacchāmi – ‘addhā te āyasmanto ime tayo dhamme pajahiṃsu, ime tayo dhamme bahulamakaṃsū’”ti. Dutiyaṃ.

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争论

诸比丘！在某个地方，比丘们争吵、打斗、争论不休，互相用恶语如刀剑般攻击。诸比丘！想到那个地方都让我不快，更不用说前往了！我对此得出结论：那些尊者们必定舍弃了三种法，而多做了三种法。

他们舍弃了哪三种法呢？

出离寻、无嗔寻、无害寻。他们舍弃了这三种法。

他们多做了哪三种法呢？

欲寻、嗔寻、害寻。他们多做了这三种法。

诸比丘！在某个地方，比丘们争吵、打斗、争论不休，互相用恶语如刀剑般攻击。诸比丘！想到那个地方都让我不快，更不用说前往了！我对此得出结论：那些尊者们必定舍弃了这三种法，而多做了这三种法。

诸比丘！再者，在某个地方，比丘们和合、互相随喜、没有争论、如同水乳交融、彼此用慈爱的眼神相视而住。诸比丘！前往那个地方都让我感到愉快，更不用说想到了！我对此得出结论：那些尊者们必定舍弃了三种法，而多做了三种法。

他们舍弃了哪三种法呢？

欲寻、嗔寻、害寻。他们舍弃了这三种法。

他们多做了哪三种法呢？

出离寻、无嗔寻、无害寻。他们多做了这三种法。诸比丘！在某个地方，比丘们和合、互相随喜……而住。诸比丘！前往那个地方都让我感到愉快，更不用说想到了！我对此得出结论：那些尊者们必定舍弃了这三种法，而多做了这三种法。”

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 3.104-184)/3.3 Kusināravagga 拘尸那揭罗品 (AN 3.124-133)”

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【经名】 3.3.3 Gotamakacetiyasutta 乔达摩塔庙 (AN 3.126)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Gotamakacetiyasuttaṃ

126. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati gotamake cetiye. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Abhiññāyāhaṃ, bhikkhave, dhammaṃ desemi, no anabhiññāya. Sanidānāhaṃ, bhikkhave, dhammaṃ desemi, no anidānaṃ. Sappāṭihāriyāhaṃ, bhikkhave, dhammaṃ desemi, no appāṭihāriyaṃ. Tassa mayhaṃ, bhikkhave, abhiññāya dhammaṃ desayato no anabhiññāya, sanidānaṃ dhammaṃ desayato no anidānaṃ, sappāṭihāriyaṃ dhammaṃ desayato no appāṭihāriyaṃ, karaṇīyo ovādo, karaṇīyā anusāsanī. Alañca pana vo, bhikkhave, tuṭṭhiyā, alaṃ attamanatāya, alaṃ somanassāya – ‘sammāsambuddho bhagavā, svākkhāto dhammo, suppaṭipanno saṅgho’”ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti. Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne sahassī lokadhātu akampitthāti. Tatiyaṃ.

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乔达摩塔庙

一时，世尊住在毗舍离的乔达摩塔庙。在那里，世尊对比丘们说：“诸比丘！”那些比丘回答世尊：“大德！”世尊这样说：

“诸比丘！我是通过亲身证知后才说法，不是没有亲身证知。诸比丘！我说法是有原因、有根据的，不是没有原因、没有根据的。诸比丘！我说法是具有神变（效验）的，不是没有神变（效验）的。诸比丘！对于我这样通过亲身证知而说法，不是没有亲身证知；有原因、有根据地说法，不是没有原因、没有根据；具有神变（效验）地说法，不是没有神变（效验）的人，你们应当接受劝告，应当接受教诫。而且，诸比丘！你们足以感到满足，足以感到满意，足以感到喜悦地说：‘世尊是正自觉者，法被善说，僧团是依正道行者！’”世尊说完这番话，那些比丘心满意足，欢喜地信受世尊的言教。而且，在说这段解说时，一千个世界都震动了。

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☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2566.5.23 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 3.104-184)/3.3 Kusināravagga 拘尸那揭罗品 (AN 3.124-133)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.4 Bharaṇḍukālāmasutta 巴朗杜·卡拉马经 (AN 3.127)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Bharaṇḍukālāmasuttaṃ

巴朗杜·卡拉马经

127. Ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno yena kapilavatthu tadavasari.

一时，世尊在拘萨罗国游行，来到了迦毗罗卫城。

Assosi kho mahānāmo sakko – “bhagavā kira kapilavatthuṃ anuppatto”ti.

释迦族的摩诃男听说世尊已经到达迦毗罗卫城，

Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami;

于是，释迦族的摩诃男就前往世尊所在之处。

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi.

去到后，顶礼世尊，然后站在一边。

Ekamantaṃ ṭhitaṃ kho mahānāmaṃ sakkaṃ bhagavā etadavoca –

世尊对站在一边的释迦族摩诃男说：

“Gaccha, mahānāma, kapilavatthusmiṃ,

“摩诃男！去迦毗罗卫城里，
tathārūpaṃ āvasathaṃ jāna yatthajja mayaṃ ekarattiṃ vihareyyāmā”ti.

找一个我们今晚可以住一夜的地方。”

“Evaṃ, bhante”ti

“好的，大德。”

kho mahānāmo sakko bhagavato paṭissutvā kapilavatthuṃ pavisitvā

释迦族的摩诃男回答世尊后，进入迦毗罗卫城，
kevalakappaṃ kapilavatthuṃ anvāhiṇḍanto [āhiṇḍanto (syā. kaṃ.)] nāddasa kapilavatthusmiṃ tathārūpaṃ āvasathaṃ yatthajja bhagavā ekarattiṃ vihareyya.

走遍了整个迦毗罗卫城，也没有在城里找到一个世尊今晚可以住一夜的合适住处。

Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami;

于是，释迦族的摩诃男回到世尊那里，
upasaṅkamitvā bhagavantaṃ etadavoca –

去到后，对世尊说：

“natthi, bhante, kapilavatthusmiṃ tathārūpo āvasatho yatthajja bhagavā ekarattiṃ vihareyya.

“大德！在迦毗罗卫城里，没有一个世尊今晚可以住一夜的合适住处。

Ayaṃ, bhante, bharaṇḍu kālāmo bhagavato purāṇasabrahmacārī.

大德！世尊以前的同梵行者巴朗杜·卡拉马在这里，

Tassajja bhagavā assame ekarattiṃ viharatū”ti.

愿世尊今晚就在他的静修处住一夜吧。”

“Gaccha, mahānāma, santharaṃ paññapehī”ti.

“去吧，摩诃男，铺设好座位。”

“Evaṃ, bhante”ti

“好的，大德。”

kho mahānāmo sakko bhagavato paṭissutvā yena bharaṇḍussa kālāmassa assamo tenupasaṅkami;

释迦族的摩诃男回答世尊后，前往巴朗杜·卡拉马的静修处。

upasaṅkamitvā santharaṃ paññāpetvā udakaṃ ṭhapetvā pādānaṃ dhovanāya yena bhagavā tenupasaṅkami;

去到后，铺设好座位，准备好洗脚水，然后回到世尊那里。

upasaṅkamitvā bhagavantaṃ etadavoca –

去到后，对世尊说：

“santhato, bhante, santhāro, udakaṃ ṭhapitaṃ pādānaṃ dhovanāya. Yassadāni, bhante, bhagavā kālaṃ maññatī”ti.

“大德！座位已铺好，洗脚水已备好。大德！现在正是时候，请世尊定夺。”

Atha kho bhagavā yena bharaṇḍussa kālāmassa assamo tenupasaṅkami;

于是，世尊前往巴朗杜·卡拉马的静修处。

upasaṅkamitvā paññatte āsane nisīdi.

去到后，坐在准备好的座位上。

Nisajja kho bhagavā pāde pakkhālesi.

坐下后，世尊洗了脚。

Atha kho mahānāmassa sakkassa etadahosi –

这时释迦族的摩诃男心想：

“akālo kho ajja bhagavantaṃ payirupāsituṃ.

“现在不是亲近侍奉世尊的时候，

Kilanto bhagavā.

世尊旅途劳累。

Sve dānāhaṃ bhagavantaṃ payirupāsissāmī”ti

我明天再来亲近侍奉世尊吧。”

bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

于是他顶礼世尊，右绕后离去。

Atha kho mahānāmo sakko tassā rattiyā accayena yena bhagavā tenupasaṅkami;

那一夜过后，释迦族的摩诃男再次前往世尊那里。

upasaṅkamitvā ekamantaṃ nisīdi.

去到后，顶礼世尊，然后坐在一边。

Ekamantaṃ nisinnaṃ kho mahānāmaṃ sakkaṃ bhagavā etadavoca –

世尊对坐在一边的释迦族摩诃男说：

“tayo khome, mahānāma, satthāro santo saṃvijjamānā lokasmiṃ.

“摩诃男！世间存在这三种导师。

Katame tayo?

是哪三种呢？

Idha, mahānāma, ekacco satthā kāmānaṃ pariññaṃ paññāpeti;

摩诃男！世间有这样一类导师，他教导对欲的遍知，
na rūpānaṃ pariññaṃ paññāpeti,

但不教导对色的遍知，
na vedanānaṃ pariññaṃ paññāpeti.

也不教导对受的遍知。

Idha pana, mahānāma, ekacco satthā kāmānaṃ pariññaṃ paññāpeti,

摩诃男！再者，世间有这样一类导师，他教导对欲的遍知，
rūpānaṃ pariññaṃ paññāpeti;

教导对色的遍知，
na vedanānaṃ pariññaṃ paññāpeti.

但不教导对受的遍知。

Idha pana, mahānāma, ekacco satthā kāmānaṃ pariññaṃ paññāpeti,

摩诃男！再者，世间有这样一类导师，他教导对欲的遍知，
rūpānaṃ pariññaṃ paññāpeti,

教导对色的遍知，
vedanānaṃ pariññaṃ paññāpeti.

也教导对受的遍知。

Ime kho, mahānāma, tayo satthāro santo saṃvijjamānā lokasmiṃ.

摩诃男！世间存在这三种导师。

‘Imesaṃ, mahānāma, tiṇṇaṃ satthārānaṃ ekā niṭṭhā udāhu puthu niṭṭhā’”ti?

摩诃男！这三位导师的最终目标（归宿）是相同的还是不同的？”

Evaṃ vutte bharaṇḍu kālāmo mahānāmaṃ sakkaṃ etadavoca –

世尊这样说时，巴朗杜·卡拉马对释迦族的摩诃男说：

“ekāti, mahānāma, vadehī”ti.

“摩诃男！你说‘是相同的’。”

Evaṃ vutte bhagavā mahānāmaṃ sakkaṃ etadavoca –

世尊这样说时，世尊对释迦族的摩诃男说：

“nānāti, mahānāma, vadehī”ti.

“摩诃男！你说‘是不同的’。”

Dutiyampi kho bharaṇḍu kālāmo mahānāmaṃ sakkaṃ etadavoca –

第二次，巴朗杜·卡拉马对释迦族的摩诃男说：

“ekāti, mahānāma, vadehī”ti.

“摩诃男！你说‘是相同的’。”

Dutiyampi kho bhagavā mahānāmaṃ sakkaṃ etadavoca –

第二次，世尊对释迦族的摩诃男说：

“nānāti, mahānāma, vadehī”ti.

“摩诃男！你说‘是不同的’。”

Tatiyampi kho bharaṇḍu kālāmo mahānāmaṃ sakkaṃ etadavoca –

第三次，巴朗杜·卡拉马对释迦族的摩诃男说：

“ekāti, mahānāma, vadehī”ti.

“摩诃男！你说‘是相同的’。”

Tatiyampi kho bhagavā mahānāmaṃ sakkaṃ etadavoca –

第三次，世尊对释迦族的摩诃男说：

“nānāti, mahānāma, vadehī”ti.

“摩诃男！你说‘是不同的’。”

Atha kho bharaṇḍu kālāmassa etadahosi –

这时巴朗杜·卡拉马心想：

“mahesakkhassa vatamhi mahānāmassa sakkassa sammukhā samaṇena gotamena yāvatatiyaṃ apasādito.

“哎呀！我在尊贵的释迦族摩诃男面前，竟然被沙门乔达摩反驳了三次。

Yaṃnūnāhaṃ kapilavatthumhā pakkameyyan”ti.

我还是离开这迦毗罗卫城吧。”

Atha kho bharaṇḍu kālāmo kapilavatthumhā pakkāmi.

于是，巴朗杜·卡拉马离开了迦毗罗卫城。

Yaṃ kapilavatthumhā pakkāmi tathā pakkantova ahosi na puna paccāgacchīti.

他离开了迦毗罗卫城后，就那样离开了，再也没有回来。

Catutthaṃ.

巴朗杜·卡拉马经 ～拘尸那揭罗品‧第四经终

～《增支部经典‧三集‧五十经篇之三‧拘尸那揭罗品‧Bharaṇḍukālāmasutta 巴朗岛卡拉马经》(AN 3.127)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝ 正法 (DA 1-5, 19984)/【4】 增支部经典 (AN 1-11, 7231)/《3》 三集 (AN 3, 1-184)/3. 五十经篇之三 (AN 3.104-184)/3.3 拘尸那揭罗品 (AN 3.124-133)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.5 哈它卡 (AN 3.128)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Hatthakasuttaṃ

128. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho hatthako devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā – “bhagavato purato ṭhassāmī”ti osīdatimeva saṃsīdatimeva [osīdati ceva saṃsīdati ca (sī. pī.), osīdati saṃsīdati (syā. kaṃ.)], na sakkoti saṇṭhātuṃ. Seyyathāpi nāma sappi vā telaṃ vā vālukāya āsittaṃ osīdatimeva saṃsīdatimeva, na saṇṭhāti; evamevaṃ hatthako devaputto – “bhagavato purato ṭhassāmī”ti osīdatimeva saṃsīdatimeva, na sakkoti saṇṭhātuṃ.

Atha kho bhagavā hatthakaṃ devaputtaṃ etadavoca – “oḷārikaṃ, hatthaka, attabhāvaṃ abhinimmināhī”ti. “Evaṃ, bhante”ti, kho hatthako devaputto bhagavato paṭissutvā oḷārikaṃ attabhāvaṃ abhinimminitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho hatthakaṃ devaputtaṃ bhagavā etadavoca –

“Ye te, hatthaka, dhammā pubbe manussabhūtassa pavattino ahesuṃ, api nu te te dhammā etarahi pavattino”ti? “Ye ca me, bhante, dhammā pubbe manussabhūtassa pavattino ahesuṃ, te ca me dhammā etarahi pavattino; ye ca me, bhante, dhammā pubbe manussabhūtassa nappavattino ahesuṃ, te ca me dhammā etarahi pavattino. Seyyathāpi, bhante, bhagavā etarahi ākiṇṇo viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi; evamevaṃ kho ahaṃ, bhante, ākiṇṇo viharāmi devaputtehi. Dūratopi, bhante, devaputtā āgacchanti hatthakassa devaputtassa santike ‘dhammaṃ sossāmā’ti. Tiṇṇāhaṃ, bhante, dhammānaṃ atitto appaṭivāno kālaṅkato. Katamesaṃ tiṇṇaṃ? Bhagavato ahaṃ, bhante, dassanassa atitto appaṭivāno kālaṅkato; saddhammasavanassāhaṃ, bhante, atitto appaṭivāno kālaṅkato; saṅghassāhaṃ, bhante, upaṭṭhānassa atitto appaṭivāno kālaṅkato. Imesaṃ kho ahaṃ, bhante, tiṇṇaṃ dhammānaṃ atitto appaṭivāno kālaṅkato”ti.

“Nāhaṃ bhagavato dassanassa, tittimajjhagā [titti tittisambhavaṃ (ka.)] kudācanaṃ;

Saṅghassa upaṭṭhānassa, saddhammasavanassa ca.

“Adhisīlaṃ sikkhamāno, saddhammasavane rato;

Tiṇṇaṃ dhammānaṃ atitto, hatthako avihaṃ gato”ti. pañcamaṃ;

☸---------------------------------------------------------------------

哈它卡

一 那时，世尊住在舍卫城里的祇树给孤独园。那时，哈它卡天子在深夜时分，身具极其美丽的容色，光明遍照整个祇陀林各处，来到世尊那里。来到之后，（他）想站在世尊面前，却不断沉陷下去，无法站稳。就像把酥油或芝麻油倒在沙子上时，油会立刻沉下去、渗进去，无法停留在表面；同样地，哈它卡天子想站在世尊面前，却不断沉陷下去，无法站稳。

二 这时，世尊对哈它卡天子说：“哈它卡！你应该显化一个粗大的身体。”

“好的，大德！”哈它卡天子回答世尊后，就显化了一个粗大的身体，向世尊行礼后，退坐在一旁。世尊对坐在一旁的哈它卡天子说：

“哈它卡！以前你做人时所具有的那些法，现在你还具有吗？”

“大德世尊！以前我做人时所具有的那些法，现在我仍然具有；但是，也有一些法是我以前做人时不具有的（而现在具有了）。”“大德！就像世尊现在被比丘、比丘尼、优婆塞、优婆夷、国王、大臣、外道及其弟子们围绕着居住一样。同样地，大德！我（现在）是被诸位天子围绕着居住。大德！甚至从远方来的天子们也说‘我们想在哈它卡天子这里听法’。”

“大德！我对三件事情（三种法）永不满足，至死也不厌倦。是哪三件事呢？

大德！我对得见世尊这件事，永不满足，至死也不厌倦。大德！我对听闻正法这件事，永不满足，至死也不厌倦。大德！我对侍奉僧团这件事，永不满足，至死也不厌倦。

大德！我对这三件事情（三种法），永不满足，至死也不厌倦。”[天子这样说道]

何时见世尊 得饱足非梦

侍奉僧团时 亦听正法时

修学增上戒 欣喜听正法

三法不满足 无烦哈它卡。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝ 正法 (DA 1-5, 19984)/【4】 增支部经典 (AN 1-11, 7231)/《3》 三集 (AN 3, 1-184)/3. 五十经篇之三 (AN 3.104-184)/3.3 拘尸那揭罗品 (AN 3.124-133)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.6 吐出 (AN 3.129)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Kaṭuviyasuttaṃ

129. Ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane migadāye. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya bārāṇasiṃ piṇḍāya pāvisi. Addasā kho bhagavā goyogapilakkhasmiṃ [goyogamilakkhasmiṃ (syā. kaṃ. ka.)] piṇḍāya caramāno [caramānaṃ (ka.)] aññataraṃ bhikkhuṃ rittassādaṃ bāhirassādaṃ muṭṭhassatiṃ asampajānaṃ asamāhitaṃ vibbhantacittaṃ pākatindriyaṃ. Disvā taṃ bhikkhuṃ etadavoca –

“Mā kho tvaṃ, bhikkhu, attānaṃ kaṭuviyamakāsi. Taṃ vata bhikkhu kaṭuviyakataṃ attānaṃ āmagandhena [āmagandhe (sī. syā. kaṃ. pī.)] avassutaṃ makkhikā nānupatissanti nānvāssavissantīti [nānubandhissanti (ka.)], netaṃ ṭhānaṃ vijjatī”ti. Atha kho so bhikkhu bhagavatā iminā ovādena ovadito saṃvegamāpādi. Atha kho bhagavā bārāṇasiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto bhikkhū āmantesi –

“Idhāhaṃ, bhikkhave, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya bārāṇasiṃ piṇḍāya pāvisiṃ. Addasaṃ kho ahaṃ, bhikkhave, goyogapilakkhasmiṃ piṇḍāya caramāno aññataraṃ bhikkhuṃ rittassādaṃ bāhirassādaṃ muṭṭhassatiṃ asampajānaṃ asamāhitaṃ vibbhantacittaṃ pākatindriyaṃ. Disvā taṃ bhikkhuṃ etadavocaṃ –

“‘Mā kho tvaṃ, bhikkhu, attānaṃ kaṭuviyamakāsi. Taṃ vata bhikkhu kaṭuviyakataṃ attānaṃ āmagandhena avassutaṃ makkhikā nānupatissanti nānvāssavissantīti, netaṃ ṭhānaṃ vijjatī’ti. Atha kho, bhikkhave, so bhikkhu mayā iminā ovādena ovadito saṃvegamāpādī”ti. Evaṃ vutte aññataro bhikkhu bhagavantaṃ etadavoca – “kiṃ nu kho, bhante, kaṭuviyaṃ? Ko āmagandho? Kā makkhikā”ti?

“Abhijjhā kho, bhikkhu, kaṭuviyaṃ; byāpādo āmagandho; pāpakā akusalā vitakkā makkhikā. Taṃ vata, bhikkhu, kaṭuviyakataṃ attānaṃ āmagandhena avassutaṃ makkhikā nānupatissanti nānvāssavissantīti, netaṃ ṭhānaṃ vijjatī”ti.

“Aguttaṃ cakkhusotasmiṃ, indriyesu asaṃvutaṃ;

Makkhikānupatissanti, saṅkappā rāganissitā.

“Kaṭuviyakato bhikkhu, āmagandhe avassuto;

Ārakā hoti nibbānā, vighātasseva bhāgavā.

“Gāme vā yadi vāraññe, aladdhā samathamattano [samamattano (sī. syā. kaṃ.), sammamattano (pī.)];

Pareti [careti (syā. ka.)] bālo dummedho, makkhikāhi purakkhato.

“Ye ca sīlena sampannā, paññāyūpasameratā;

Upasantā sukhaṃ senti, nāsayitvāna makkhikā”ti. chaṭṭhaṃ;

☸---------------------------------------------------------------------

吐出食

一 那时，世尊住在波罗奈的仙人堕处鹿野苑。那时，世尊在上午时分，穿好内衣、拿起钵、披上衣，为了乞食进入波罗奈城。那时，世尊正在市场旁的毕钵罗树下乞食，看见一位比丘，（于禅思中）失去滋味，贪着外境，失去正念，不正知，心不安定，心神迷乱，诸根放逸。看见那位比丘，[世尊] 就说：

“比丘！比丘！你不要让自己像一摊呕吐物。比丘！这摊呕吐物！你这被腥臭气熏染的自身，苍蝇不跟随、不追逐，那是不可能的。”

二 这时，那位比丘听了世尊的训诫，生起了厌离心。那时，世尊在波罗奈乞食完毕，午后从乞食处回来，告诉各位比丘说：

“诸比丘！我在这里，上午时分穿好内衣、拿起钵、披上衣，为了乞食进入波罗奈。诸比丘！我在牛市场旁的毕钵罗树下乞食时，看见一位比丘（于禅思中）失去滋味，贪着外境，失去正念，不正知，心不安定、心神迷乱，诸根放逸。看见那位比丘后，我就这样说：

‘比丘！比丘！你不要让自己像一摊呕吐物。比丘！这呕吐物！你这被腥臭气熏染的自身，苍蝇不跟随、不追逐，那是不可能的。’

诸比丘！那时，那位比丘听了我的训诫，就生起了厌离心。”

三 听了这些话，有一位比丘对世尊说：“大德！什么是‘吐出的食物’呢？什么是‘腥臭气’？什么是‘苍蝇’呢？”

（世尊回答：）“比丘！贪欲就是‘吐出的食物’；瞋恚就是‘腥臭气’；邪恶不善的思惟就是‘苍蝇’。比丘！这摊呕吐物！被腥臭气熏染的自身，苍蝇不跟随、不追逐，那是不可能的。”

不护眼与耳 于诸根不摄

缘贪诸思惟 苍蝇则随来

比丘成呕吐 腥臭气浸染

远离于涅槃 唯有苦相伴

于村或于林 不得己寂静

愚昧无智者 苍蝇随身行

若人具戒慧 安住于寂静

诸蝇皆灭除 寂静乐安眠。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝ 正法 (DA 1-5, 19984)/【4】 增支部经典 (AN 1-11, 7231)/《3》 三集 (AN 3, 1-184)/3. 五十经篇之三 (AN 3.104-184)/3.3 拘尸那揭罗品 (AN 3.124-133)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.7 阿那律之一 (AN 3.130)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Paṭhamaanuruddhasuttaṃ

130. Atha kho āyasmā anuruddho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā anuruddho bhagavantaṃ etadavoca – “idhāhaṃ, bhante, dibbena cakkhunā visuddhena atikkantamānusakena yebhuyyena passāmi mātugāmaṃ kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjamānaṃ. Katihi nu kho, bhante, dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatī”ti?

“Tīhi kho, anuruddha, dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Katamehi tīhi? Idha, anuruddha, mātugāmo pubbaṇhasamayaṃ maccheramalapariyuṭṭhitena cetasā agāraṃ ajjhāvasati, majjhanhikasamayaṃ issāpariyuṭṭhitena cetasā agāraṃ ajjhāvasati, sāyanhasamayaṃ kāmarāgapariyuṭṭhitena cetasā agāraṃ ajjhāvasati. Imehi kho, anuruddha, tīhi dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatī”ti. Sattamaṃ.

☸---------------------------------------------------------------------

阿那律之一

一 那时，具寿阿那律来到世尊的住处。来到后，向世尊行礼，然后坐在一旁。坐在一旁的具寿阿那律对世尊说：

“大德！我在这世间，以超越人类的清净天眼，看见多数女人在身体败坏、死亡之后，投生到不幸处、恶趣、险难处、地狱里。大德！具备了哪几种法的女人，会在身坏死后，投生到不幸处、恶趣、险难处、地狱里呢？”

二 “阿那律！具备了三种法的女人，会在身坏死后，投生到不幸处、恶趣、险难处、地狱。

是哪三种法呢？

阿那律！世间有的女人，在上午时分，怀着被悭吝（污）垢缠绕的心在家生活；在中午时分，怀着被嫉妒缠绕的心在家生活；在下午时分，怀着被欲贪缠绕的心在家生活。阿那律！具备了这三种法的

女人，会在身坏死后，投生到不幸处、恶趣、险难处、地狱。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝ 正法 (DA 1-5, 19984)/【4】 增支部经典 (AN 1-11, 7231)/《3》 三集 (AN 3, 1-184)/3. 五十经篇之三 (AN 3.104-184)/3.3 拘尸那揭罗品 (AN 3.124-133)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.8 阿那律之二 (AN 3.131)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Dutiyaanuruddhasuttaṃ

131. Atha kho āyasmā anuruddho yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā anuruddho āyasmantaṃ sāriputtaṃ etadavoca – “idhāhaṃ, āvuso sāriputta, dibbena cakkhunā visuddhena atikkantamānusakena sahassaṃ lokaṃ olokemi. Āraddhaṃ kho pana me vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammuṭṭhā [apammuṭṭhā (sī.), apamuṭṭhā (syā. kaṃ.)], passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. Atha ca pana me nānupādāya [na anupādāya (sī. syā. kaṃ. pī.)] āsavehi cittaṃ vimuccatī”ti.

“Yaṃ kho te, āvuso anuruddha, evaṃ hoti – ‘ahaṃ dibbena cakkhunā visuddhena atikkantamānusakena sahassaṃ lokaṃ volokemī’ti, idaṃ te mānasmiṃ. Yampi te, āvuso anuruddha, evaṃ hoti – ‘āraddhaṃ kho pana me vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggan’ti, idaṃ te uddhaccasmiṃ. Yampi te, āvuso anuruddha, evaṃ hoti – ‘atha ca pana me nānupādāya āsavehi cittaṃ vimuccatī’ti, idaṃ te kukkuccasmiṃ. Sādhu vatāyasmā anuruddho ime tayo dhamme pahāya, ime tayo dhamme amanasikaritvā amatāya dhātuyā cittaṃ upasaṃharatū”ti.

Atha kho āyasmā anuruddho aparena samayena ime tayo dhamme pahāya, ime tayo dhamme amanasikaritvā amatāya dhātuyā cittaṃ upasaṃhari [upasaṃhāsi (syā. kaṃ. pī.), upasaṃharati (ka.)]. Atha kho āyasmā anuruddho eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. “Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi. Aññataro ca panāyasmā anuruddho arahataṃ ahosīti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

阿那律之二

一 那时，具寿阿那律前往具寿舍利弗的住处。到达后，与具寿舍利弗互相问候致意，愉快地交谈了一番值得记忆的话之后，坐在一旁。坐在一旁的具寿阿那律对具寿舍利弗说：

“舍利弗贤友！我在这世间，以超越人类的清净天眼看见一千个世界。再说，我的精进毫不懈怠，建立起的正念毫不忘失，身体轻安不躁动，心已得定且专注。但是，我的心却未能无所执取而从诸漏中解脱出来。”

二 “阿那律贤友！你这样想：‘我以超越人类的清净天眼看见一千个世界。’ 这是你的我慢。还有，阿那律贤友！你这样想：‘再说，我的精进毫不懈怠，建立起的正念毫不忘失，身体轻安不躁动，心已得定且专注。’ 这是你的掉举。还有，阿那律贤友！你这样想：‘但是，我的心却未能无所执取而解脱。’ 这是你的追悔/恶作。具寿阿那律，你最好舍断这三种法，不去思惟这三种法，而将心导向不死界。”

三 于是，具寿阿那律在后来舍断了这三种法，不再思惟这三种法，而将心导向了不死界。

于是，具寿阿那律便独自隐居，不放逸，精勤热忱，自我策励而住。不久之后，这位善男子就在现世亲身证悟了（解脱），证得了（他）从家庭出家趣向无家的目标——那无上的梵行终极，并安住于其中。他了知：“生死已尽，梵行已立，应作已作，不再有后有（轮回之状态）。”其具寿阿那律于是成为了阿罗汉中的一员。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝ 正法 (DA 1-5, 19984)/【4】 增支部经典 (AN 1-11, 7231)/《3》 三集 (AN 3, 1-184)/3. 五十经篇之三 (AN 3.104-184)/3.3 拘尸那揭罗品 (AN 3.124-133)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.9 隐覆 (AN 3.132)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Paṭicchannasuttaṃ

132. “Tīṇimāni, bhikkhave, paṭicchannāni āvahanti [vahanti (sī. syā. kaṃ. pī.)], no vivaṭāni. Katamāni tīṇi? Mātugāmo, bhikkhave, paṭicchanno āvahati, no vivaṭo; brāhmaṇānaṃ, bhikkhave, mantā paṭicchannā āvahanti, no vivaṭā; micchādiṭṭhi, bhikkhave, paṭicchannā āvahati, no vivaṭā. Imāni kho, bhikkhave, tīṇi paṭicchannāni āvahanti, no vivaṭāni.

“Tīṇimāni, bhikkhave, vivaṭāni virocanti, no paṭicchannāni. Katamāni tīṇi? Candamaṇḍalaṃ, bhikkhave, vivaṭaṃ virocati, no paṭicchannaṃ; sūriyamaṇḍalaṃ, bhikkhave, vivaṭaṃ virocati, no paṭicchannaṃ; tathāgatappavedito dhammavinayo, bhikkhave, vivaṭo virocati, no paṭicchanno. Imāni kho, bhikkhave, tīṇi vivaṭāni virocanti, no paṭicchannānī”ti. Navamaṃ.

☸---------------------------------------------------------------------

隐覆

一 诸比丘！有这三者，在隐覆时行事，而非显露时。是哪三者呢？

诸比丘！女人是在隐覆时行事，而非显露时。诸比丘！婆罗门的咒语是在隐覆时行事，而非显露时。诸比丘！邪见是在隐覆时行事，而非显露时。诸比丘！

这三者，是在隐覆时行事，而非显露时。

二 诸比丘！有这三者，在显露时闪耀，而非隐覆时。是哪三者呢？

诸比丘！月轮是在显露时闪耀，而非隐覆时。诸比丘！日轮是在显露时闪耀，而非隐覆时。诸比丘！如来所阐述的法和律是在显露时闪耀，而非隐覆时。诸比丘！这三者，是

显露时闪耀，而非隐覆时。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝ 正法 (DA 1-5, 19984)/【4】 增支部经典 (AN 1-11, 7231)/《3》 三集 (AN 3, 1-184)/3. 五十经篇之三 (AN 3.104-184)/3.3 拘尸那揭罗品 (AN 3.124-133)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.10 书写 (AN 3.133)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Lekhasuttaṃ

133. “Tayome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame tayo? Pāsāṇalekhūpamo puggalo, pathavilekhūpamo puggalo, udakalekhūpamo puggalo. Katamo ca, bhikkhave, pāsāṇalekhūpamo puggalo? Idha, bhikkhave, ekacco puggalo abhiṇhaṃ kujjhati. So ca khvassa kodho dīgharattaṃ anuseti. Seyyathāpi, bhikkhave, pāsāṇe lekhā na khippaṃ lujjati vātena vā udakena vā, ciraṭṭhitikā hoti; evamevaṃ kho, bhikkhave, idhekacco puggalo abhiṇhaṃ kujjhati. So ca khvassa kodho dīgharattaṃ anuseti. Ayaṃ vuccati, bhikkhave, pāsāṇalekhūpamo puggalo.

“Katamo ca, bhikkhave, pathavilekhūpamo puggalo? Idha, bhikkhave, ekacco puggalo abhiṇhaṃ kujjhati. So ca khvassa kodho na dīgharattaṃ anuseti. Seyyathāpi, bhikkhave, pathaviyā lekhā khippaṃ lujjati vātena vā udakena vā, na ciraṭṭhitikā hoti; evamevaṃ kho, bhikkhave, idhekacco puggalo abhiṇhaṃ kujjhati. So ca khvassa kodho na dīgharattaṃ anuseti. Ayaṃ vuccati, bhikkhave, pathavilekhūpamo puggalo.

“Katamo ca, bhikkhave, udakalekhūpamo puggalo? Idha, bhikkhave, ekacco puggalo āgāḷhenapi vuccamāno pharusenapi vuccamāno amanāpenapi vuccamāno sandhiyatimeva [… yeva (syā. kaṃ.) … ceva (pī.)] saṃsandatimeva [… yeva (syā. kaṃ.) … ceva (pī.)] sammodatimeva [… yeva (syā. kaṃ.) … ceva (pī.)]. Seyyathāpi, bhikkhave, udake lekhā khippaṃyeva paṭivigacchati, na ciraṭṭhitikā hoti; evamevaṃ kho, bhikkhave, idhekacco puggalo āgāḷhenapi vuccamāno pharusenapi vuccamāno amanāpenapi vuccamāno sandhiyatimeva saṃsandatimeva sammodatimeva. Ayaṃ vuccati, bhikkhave, udakalekhūpamo puggalo. Ime kho, bhikkhave, tayo puggalā santo saṃvijjamānā lokasmin”ti [pu. pa. 115]. Dasamaṃ.

Kusināravaggo terasamo.

Tassuddānaṃ –

Kusinārabhaṇdanā ceva, gotamabharaṇduhatthako;

Kaṭuviyaṃ dve anuruddhā, paṭicchannaṃ lekhena te dasāti.

☸---------------------------------------------------------------------

书写

一 诸比丘！世间存在这三种人。是哪三种人呢？

（第一种是）如同刻在岩石上的字迹的人；（第二种是）如同写在大地上的字迹的人；（第三种是）如同写在水上的字迹的人。

诸比丘！那么，哪种是如同刻在岩石上的字迹的人呢？

诸比丘！这里，有某种人常常生气。而且他的愤怒会长时间滞留心中。诸比丘！就像刻在岩石上的字迹，不容易被风或水迅速抹去、能够长久存在。同样地，世间有某种人，常常生气。而且，这愤怒是长时间滞留在对他心中。诸比丘！这被称为如同刻在岩石上的字迹的人。

二 诸比丘！那么，哪种是如同写在大地上的字迹的人呢？

诸比丘！这里，有某种人，常常生气。但是，他的愤怒不会长时间滞留心中。诸比丘！就像写在大地上的字迹，能被风或水迅速抹去，不能长久存在。同样地，诸比丘！世间有某种人，常常生气。

但是，他的愤怒是不能长时间滞留心中，诸比丘！这被称为如同写在大地上的字迹的人。

三 诸比丘！那么，哪种是如同写在水上的字迹的人呢？

诸比丘！这里，有某种人，即使听到严厉的话，即使听到粗鲁的话，即使听到不悦的话，也仍然能与人联系、结合、和睦相处。诸比丘！就像写在水上的字迹会立刻消失，不能长久存在。同样地，诸比丘！世间

有某种人，即使听到严厉的话，即使听到粗鲁的话，即使听到不悦的话，也仍然能与人联系、结合、和睦相处。诸

丘！这被称为如同写在水上的字迹的人。诸比丘！世间存在这三种人。

拘尸那揭罗品第十三。

其摄颂曰：

拘尸那罗与诤论，乔达摩和婆罗堕哈它卡；

吐出食及二阿那律，隐覆以及书写共十经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝ 正法 (DA 1-5, 19984)/【4】 增支部经典 (AN 1-11, 7231)/《3》 三集 (AN 3, 1-184)/3. 五十经篇之三 (AN 3.104-184)/3.4 战士品 (AN 3.134-146)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.1 战士 (AN 3.134)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(14) 4. Yodhājīvavaggo

1. Yodhājīvasuttaṃ

134. “Tīhi, bhikkhave, aṅgehi samannāgato yodhājīvo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhyaṃ gacchati. Katamehi tīhi? Idha, bhikkhave, yodhājīvo dūre pātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā. Imehi, kho, bhikkhave, tīhi aṅgehi samannāgato yodhājīvo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhyaṃ gacchati. Evamevaṃ kho, bhikkhave, tīhi aṅgehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassa. Katamehi tīhi? Idha, bhikkhave, bhikkhu dūre pātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā.

“Kathañca, bhikkhave, bhikkhu dūre pātī hoti? Idha, bhikkhave, bhikkhu yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ – ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati. Yā kāci vedanā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, sabbaṃ vedanaṃ [sabbā vedanā (syā. kaṃ. pī. ka.)] – ‘netaṃ mama, nesohamasmsmmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati. Yā kāci saññā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, sabbaṃ saññaṃ [sabbā saññā (syā. kaṃ. pī. ka.)] – ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati. Ye keci saṅkhārā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā ye dūre santike vā, sabbe saṅkhāre – ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati. Yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ – ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati. Evaṃ kho, bhikkhave, bhikkhu dūre pātī hoti.

“Kathañca, bhikkhave, bhikkhu akkhaṇavedhī hoti? Idha, bhikkhave, bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti; ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti; ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti; ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, bhikkhu akkhaṇavedhī hoti.

“Kathañca, bhikkhave, bhikkhu mahato kāyassa padāletā hoti? Idha, bhikkhave, bhikkhu mahantaṃ avijjākkhandhaṃ padāleti. Evaṃ kho, bhikkhave, bhikkhu mahato kāyassa padāletā hoti. Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassā”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第四 战士品

战士

一 诸比丘！具备三种特长的战士，适合于国王，可被国王任用，可算作国王的臂膀。

是哪三种特长呢？

诸比丘！世间有的战士，能射得远，并且，能射中目标/不失误，而且，能摧破强大的（敌）阵。诸比丘！具备

这三种特长的战士，适合于国王，可被国王任用，可称作国王的臂膀。

二 诸比丘！同样地，具备三种特长的比丘，值得接受供养……乃至……是世间无上的福田。

是哪三种呢？

诸比丘！世间有的比丘，能‘射’得远，又能‘射中目标’，能‘摧破大集团’。

三 诸比丘！那么，比丘是如何能‘射’得远呢？

诸比丘！世间有的比丘，对于任何色（物质形态），无论是过去的、未来的、现在的，内在的或外在的，粗大的或细微的，低劣的或殊胜的，所有远的或近的一切色——都以正智慧如实观见：‘这不是我的，这不是我，这不是我的自我’。

对于任何受（感受）之过去的、未来的、现在的、或内、或外、或粗、或细、或劣、或殊胜的，所

有远或近的一切受——都以正智慧如实观见：‘这不是我的、这不是我、这不是我的自我’。

对于任何想（概念）的过去、未来、现在、或内、或外、或粗、或细、或劣、或殊胜之所

有远或近的一切想——都以正智慧如实观见：‘这不是我的、这不是我、这不是我的自我’。

对于任何行（意志活动）之过去、未来、现在、或内、或外、或粗、或细、或劣、或殊胜之所

有远或近的一切行——都以正智慧如实观见：‘这不是我的、这不是我、这不是我的自我’。

对于任何识（意识）之过去、未来、现在、或内、或外、或粗、或细、或劣、或殊胜之所

有远或近的一切识——都以正智慧如实观见：‘这不是我的、这不是我、这不是我的自我’。

诸比丘！比丘就是这样能‘射’得远。

四 诸比丘！那么，比丘是如何能‘射中目标’呢？

诸比丘！世间有的比丘，如实了知‘这是苦’。……乃至……如实了知‘这是导致苦寂灭的道路’。诸比丘！比丘就是这样能‘射中目标’。

五 诸比丘！那么，比丘是如何能‘摧破大集团’呢？

诸比丘！世间有的比丘，能摧破巨大的无明之蕴。诸比丘！比丘就是这样能‘摧破大集团’。诸比

丘！具备这三种法的比丘，值得接受供养……乃至……是世间无上的福田。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2560.2.28 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 3.104-184)/3.4 Yodhājīvavagga 战士品 (AN 3.134-146)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.2 Parisāsutta 众会经 (AN 3.135)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Parisāsuttaṃ

众会经

135. “Tisso imā, bhikkhave, parisā.

“诸比丘！这些是三种众会。

Katamā tisso?

是哪三种呢？

Ukkācitavinītā parisā,

➊ 以‘虚谈称颂’训练的众会，

paṭipucchāvinītā parisā,

➋ 以‘反问问题’训练的众会，

yāvatāvinītā [yāvatajjhāvinītā (aṭṭhakathāyaṃ pāṭhantaraṃ)] parisā –

➌ 以‘完整禅修’训练的众会。

imā kho, bhikkhave, tisso parisā”ti.

诸比丘！这些是三种众会。”

Dutiyaṃ.

众会经 ～战士品‧第二经终

～《增支部经典‧三集‧战士品‧Parisāsutta 众会经》(AN 3.135)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2560.2.28 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 3.104-184)/3.4 Yodhājīvavagga 战士品 (AN 3.134-146)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.3 Mittasutta 三友经 (AN 3.136)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Mittasuttaṃ

三友经

136. “Tīhi, bhikkhave, aṅgehi samannāgato mitto sevitabbo.

诸比丘！具备三个特点的朋友，是值得亲近的。

Katamehi tīhi?

是哪三种特点呢？

[(idha bhikkhave bhikkhu) (pī. ka.)] Duddadaṃ dadāti,

诸比丘！世间有比丘，➊ 能布施难以布施的东西，

dukkaraṃ karoti,

➋ 能做难以做到的事情，

dukkhamaṃ khamati –

➌ 能忍受难以忍受的事情。

imehi kho, bhikkhave, tīhi aṅgehi samannāgato mitto sevitabbo”ti.

诸比丘！具备这三个条件的朋友，是应该亲近的。”

Tatiyaṃ.

三友经 ～战士品‧第三经终

～《增支部经典‧三集‧战士品‧Mittasutta 三友经》(AN 3.136)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2560.2.28 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 3.104-184)/3.4 Yodhājīvavagga 战士品 (AN 3.134-146)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.4 Uppādāsutta 如来出世经 (AN 3.137)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Uppādāsuttaṃ

如来出世经

137. “Uppādā vā, bhikkhave, tathāgatānaṃ anuppādā vā tathāgatānaṃ, ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā. Sabbe saṅkhārā aniccā.

➊ 诸比丘！无论如来出世，或如来不出世，那个界（事物的本质状态）已经确立（它的道理已经确定）、那是恒常的法则（法住性）、那是决定的法则（法决定性）：‘一切行是无常。’

Taṃ tathāgato abhisambujjhati abhisameti.

如来对此完全觉悟——证得最高智慧（证悟于此）、现前观察领悟——彻底地了解（了知于此）。

Abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti – ‘sabbe saṅkhārā aniccā’ti.

完全觉悟之后，现前观察之后，就宣说、开示、施设、建立、揭示、分别、阐明：‘一切行是无常。’

Uppādā vā, bhikkhave, tathāgatānaṃ anuppādā vā tathāgatānaṃ ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā. Sabbe saṅkhārā dukkhā.

➋ 诸比丘！无论如来出世，或如来不出世，那个界已经确立（它的道理已经确定）、那是恒常的法则（法住性）、那是决定的法则（法决定性）：‘一切行是苦。’

Taṃ tathāgato abhisambujjhati abhisameti.

如来对此完全觉悟——证得最高智慧（证悟于此）、现前观察领悟——彻底地了解（了知于此）。

Abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti – ‘sabbe saṅkhārā dukkhā’ti.

完全觉悟之后，现前观察之后，就宣说、开示、施设、建立、揭示、分别、阐明：‘一切行是苦。’

Uppādā vā, bhikkhave, tathāgatānaṃ anuppādā vā tathāgatānaṃ ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā. Sabbe dhammā anattā.

➌ 诸比丘！无论如来出世，或如来不出世，那个界已经确立（它的道理已经确定）、那是恒常的法则（法住性）、那是决定的法则（法决定性）：‘一切法是无我。’

Taṃ tathāgato abhisambujjhati abhisameti.

如来对此完全觉悟——证得最高智慧（证悟于此）、现前观察领悟——彻底地了解（了知于此）。

Abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti – ‘sabbe dhammā anattā’”ti.

完全觉悟之后，现前观察之后，就宣说、开示、施设、建立、揭示、分别、阐明：‘一切法是无我。’”

Catutthaṃ.

如来出世经 ～战士品‧第四经终

～《增支部经典‧三集‧战士品‧Uppādāsutta 如来出世经》(AN 3.137)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2560.2.28 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 3.104-184)/3.4 Yodhājīvavagga 战士品 (AN 3.134-146)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.5 Kesakambalasutta 发毯经 (AN 3.138)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Kesakambalasuttaṃ

发毯经

138. “Seyyathāpi, bhikkhave, yāni kānici tantāvutānaṃ vatthānaṃ, kesakambalo tesaṃ paṭikiṭṭho akkhāyati.

诸比丘！譬如，所有用丝线编织的布料中，发毯是品质最差的。

Kesakambalo, bhikkhave, sīte sīto, uṇhe uṇho, dubbaṇṇo, duggandho, dukkhasamphasso.

诸比丘！发毯，冷的时候就感觉冷，热的时候就感觉热，颜色难看，气味难闻，触感粗糙不适。

Evamevaṃ kho, bhikkhave, yāni kānici puthusamaṇabrāhmaṇavādānaṃ [samaṇappavādānaṃ (sī. syā. kaṃ. pī.)] makkhalivādo tesaṃ paṭikiṭṭho akkhāyati.

诸比丘！正是这样，在众多沙门、婆罗门的论说中，末伽梨（Makkhali Gosāla）的论说是最恶劣的。

“Makkhali, bhikkhave, moghapuriso evaṃvādī evaṃdiṭṭhi – ‘natthi kammaṃ, natthi kiriyaṃ, natthi vīriyan’ti.

“诸比丘！末伽梨这个愚痴的人这样说、持这样的见解：‘没有（善恶）业、没有（善恶）行为、没有（修行的）精进努力。’

Yepi te, bhikkhave, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, tepi bhagavanto kammavādā ceva ahesuṃ kiriyavādā ca vīriyavādā ca.

➊ 诸比丘！所有过去世的阿罗汉、正等觉者、世尊们，都是主张有业、有行为、有精进努力的。

Tepi, bhikkhave, makkhali moghapuriso paṭibāhati – ‘natthi kammaṃ, natthi kiriyaṃ, natthi vīriyan’ti.

诸比丘！末伽梨这个愚痴的人否定这些，说：‘没有业、没有行为、没有精进。’

Yepi te, bhikkhave, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, tepi bhagavanto kammavādā ceva bhavissanti kiriyavādā ca vīriyavādā ca.

➋ 诸比丘！所有未来世的阿罗汉、正等觉者、世尊们，也都将是主张有业、有行为、有精进努力的。

Tepi, bhikkhave, makkhali moghapuriso paṭibāhati – ‘natthi kammaṃ, natthi kiriyaṃ, natthi vīriyan’ti.

诸比丘！末伽梨这个愚痴的人否定这些，说：‘没有业、没有行为、没有精进。’

Ahampi, bhikkhave, etarahi arahaṃ sammāsambuddho kammavādo ceva kiriyavādo ca vīriyavādo ca.

➌ 诸比丘！现在身为阿罗汉、正等觉者的我，也是主张有业、有行为、有精进努力的。

Mampi, bhikkhave, makkhali moghapuriso paṭibāhati – ‘natthi kammaṃ, natthi kiriyaṃ, natthi vīriyan’”ti.

末伽梨这个愚痴的人，也否定我[的说法]，说：‘没有业、没有行为、没有精进。’”

“Seyyathāpi, bhikkhave, nadīmukhe khippaṃ uḍḍeyya [oḍḍeyya (sī.)] bahūnaṃ [bahunnaṃ (sī. syā. kaṃ. pī.)] macchānaṃ ahitāya dukkhāya anayāya byasanāya;

“诸比丘！譬如，在河口布下渔网，会给众多鱼群带来伤害、痛苦、不幸和毁灭；

evamevaṃ kho, bhikkhave, makkhali moghapuriso manussakhippaṃ maññe loke uppanno bahūnaṃ sattānaṃ ahitāya dukkhāya anayāya byasanāyā”ti.

正是这样，诸比丘！末伽梨这个愚痴的人，就像为了捕捉人类而在世间布下的网，我想：他生于世间，会给众多有情带来伤害、痛苦、不幸和毁灭。”

Pañcamaṃ.

发毯经 ～战士品‧第五经终

～《增支部经典‧三集‧战士品‧Kesakambalasutta 发毯经》(AN 3.138)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 3.104-184)/3.4 Yodhājīvavagga 战士品 (AN 3.134-146)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.6 Sampadāsutta 三圆足 (AN 3.139)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Sampadāsuttaṃ

139. “Tisso imā, bhikkhave, sampadā. Katamā tisso? Saddhāsampadā, sīlasampadā, paññāsampadā – imā kho, bhikkhave, tisso sampadā”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

三圆足

诸比丘！这三种是圆满具足。是哪三种圆满具足呢？

是信圆满具足、戒圆满具足、慧圆满具足。诸比丘！这三种是圆满具足。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 3.104-184)/3.4 Yodhājīvavagga 战士品 (AN 3.134-146)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.7 Vuddhisutta 三增长 (AN 3.140)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Vuddhisuttaṃ

140. “Tisso imā, bhikkhave, vuddhiyo. Katamā tisso? Saddhāvuddhi, sīlavuddhi, paññāvuddhi – imā kho, bhikkhave, tisso vuddhiyo”ti. Sattamaṃ.

☸---------------------------------------------------------------------

三增长

诸比丘！这三种是增长。是哪三种增长呢？

是信增长、戒增长、慧增长。诸比丘！这三种是增长。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 3.104-184)/3.4 Yodhājīvavagga 战士品 (AN 3.134-146)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.8 Assakhaḷuṅkasutta 劣马 (AN 3.141)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Assakhaḷuṅkasuttaṃ

141. “Tayo ca, bhikkhave, assakhaḷuṅke desessāmi tayo ca purisakhaḷuṅke. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Katame ca, bhikkhave, tayo assakhaḷuṅkā? Idha, bhikkhave, ekacco assakhaḷuṅko javasampanno hoti; na vaṇṇasampanno, na ārohapariṇāhasampanno. Idha pana, bhikkhave, ekacco assakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca; na ārohapariṇāhasampanno. Idha pana, bhikkhave, ekacco assakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca. Ime kho, bhikkhave, tayo assakhaḷuṅkā.

“Katame ca, bhikkhave, tayo purisakhaḷuṅkā? Idha, bhikkhave, ekacco purisakhaḷuṅko javasampanno hoti; na vaṇṇasampanno, na ārohapariṇāhasampanno. Idha pana, bhikkhave, ekacco purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca; na ārohapariṇāhasampanno. Idha pana, bhikkhave, ekacco purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.

“Kathañca, bhikkhave, purisakhaḷuṅko javasampanno hoti; na vaṇṇasampanno na ārohapariṇāhasampanno? Idha, bhikkhave, bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Idamassa javasmiṃ vadāmi. Abhidhamme kho pana abhivinaye pañhaṃ puṭṭho saṃsādeti [saṃhīreti (ka.)], no vissajjeti. Idamassa na vaṇṇasmiṃ vadāmi. Na kho pana lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ. Idamassa na ārohapariṇāhasmiṃ vadāmi. Evaṃ kho, bhikkhave, purisakhaḷuṅko javasampanno hoti; na vaṇṇasampanno, na ārohapariṇāhasampanno.

“Kathañca, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca; na ārohapariṇāhasampanno? Idha, bhikkhave, bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Idamassa javasmiṃ vadāmi. Abhidhamme kho pana abhivinaye pañhaṃ puṭṭho vissajjeti, no saṃsādeti. Idamassa vaṇṇasmiṃ vadāmi. Na pana lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ. Idamassa na ārohapariṇāhasmiṃ vadāmi. Evaṃ kho, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca; na ārohapariṇāhasampanno.

“Kathañca, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca? Idha, bhikkhave, bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Idamassa javasmiṃ vadāmi. Abhidhamme kho pana abhivinaye pañhaṃ puṭṭho vissajjeti, no saṃsādeti. Idamassa vaṇṇasmiṃ vadāmi. Lābhī kho pana hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ. Idamassa ārohapariṇāhasmiṃ vadāmi. Evaṃ kho, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca. Ime kho, bhikkhave, tayo purisakhaḷuṅkā”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

劣马

一 诸比丘！我将为你们说三种劣马，以及三种劣人。你们要仔细听，好好思量，我说了。”

“是的，世尊！”那些比丘回答世尊。世尊这样说道：

“诸比丘！是哪三种劣马呢？

诸比丘！在这里，有一种劣马，具备速度，但不具备好的外形，也不具备高大的体格。诸比丘！又，在这里，有一种劣马，既具备速度，也具备好的外形，但不具备高大的体格。诸比丘！又，在这里，有一种劣马，既具备速度，也具备好的外形，还具备高大的体格。诸比丘！这些就是三种劣马。

“诸比丘！又是哪三种劣人呢？

诸比丘！在这里，有一种劣人，具备（智慧的）速度，但不具备（辩才或德行的）外形，也不具备（获得利养的）体格。诸比丘！又，在这里，有一种劣人，既具备（智慧的）速度，也具备（辩才或德行的）外形，但不具备（获得利养的）体格。诸比丘！又，在这里，有一种劣人，既具备（智慧的）速度，也具备（辩才或德行的）外形，还具备（获得利养的）体格。

二 诸比丘！劣人如何是具备（智慧的）速度，而不具备（辩才或德行的）外形，也不具备（获得利养的）体格呢？

诸比丘！在这里，有比丘如实了知‘这是苦’……乃至……如实了知‘这是导致苦灭的道路’。这我称之为他的（智慧）速度。但是，当被问及有关阿毗达摩（胜法）和毗奈耶（胜律）的问题时，他会犹豫退缩[或：陷入困境]，无法解答。这我称之为他不具备（辩才或德行的）外形。并且，他不能获得衣服、食物、住所、病者所需的医药资具。这我称之为他不具备（获得利养的）体格。诸比丘！像这样，劣人就是具备（智慧的）速度，而不具备（辩才或德行的）外形，也不具备（获得利养的）体格。

三 诸比丘！又，劣人如何是既具备（智慧的）速度，也具备（辩才或德行的）外形，而不具备（获得利养的）体格呢？

诸比丘！在这里，有比丘如实了知‘这是苦’……乃至……了知‘这是导致苦灭的道路’。这我称之为他的（智慧）速度。并且，当被问及有关阿毗达摩（胜法）和毗奈耶（胜律）的问题时，他能够解答，不会犹豫退缩。这我称之为他的（辩才或德行的）外形。但他不能获得衣服、食物、住所、病者所需的医药资具。这我称之为他不具备（获得利养的）体格。诸比丘！像这样，劣人就是既具备（智慧的）速度，也具备（辩才或德行的）外形，而不具备（获得利养的）体格。

四 诸比丘！又，劣人如何是既具备（智慧的）速度，也具备（辩才或德行的）外形，还具备（获得利养的）体格呢？诸比丘！在这里，有比丘如实了知‘这是苦’……乃至……了知‘这是导致苦灭的道路’。这我称之为他的（智慧）速度。并且，当被问及有关阿毗达摩（胜法）和毗奈耶（胜律）的问题时，他能够解答，不会犹豫退缩。这我称之为他的（辩才或德行的）外形。而且他能获得衣服、食物、住所、病者所需的医药资具。这我称之为他的（获得利养的）体格。诸比丘！像这样，劣人就是既具备（智慧的）速度，也具备（辩才或德行的）外形，还具备（获得利养的）体格。诸比丘！这些就是三种劣人。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 3.104-184)/3.4 Yodhājīvavagga 战士品 (AN 3.134-146)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.9 Assaparassasutta 三种良马 (AN 3.142)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Assaparassasuttaṃ

142. “Tayo ca, bhikkhave, assaparasse [assasadasse (sī syā. kaṃ. pī.)] desessāmi tayo ca purisaparasse [purisasadasse (sī. syā. kaṃ. pī.)]. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Katame ca, bhikkhave, tayo assaparassā? Idha, bhikkhave, ekacco assaparasso javasampanno hoti; na vaṇṇasampanno na ārohapariṇāhasampanno. Idha pana, bhikkhave, ekacco assaparasso javasampanno hoti vaṇṇasampanno ca; na ārohapariṇāhasampanno. Idha pana, bhikkhave, ekacco assaparasso javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca. Ime kho, bhikkhave, tayo assaparassā.

“Katame ca, bhikkhave, tayo purisaparassā? Idha, bhikkhave, ekacco purisaparasso javasampanno hoti; na vaṇṇasampanno na ārohapariṇāhasampanno. Idha pana, bhikkhave, ekacco purisaparasso javasampanno ca hoti vaṇṇasampanno ca; na ārohapariṇāhasampanno. Idha pana, bhikkhave, ekacco purisaparasso javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.

“Kathañca, bhikkhave, purisaparasso javasampanno hoti; na vaṇṇasampanno, na ārohapariṇāhasampanno? Idha, bhikkhave, bhikkhu pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Idamassa javasmiṃ vadāmi. Abhidhamme kho pana abhiviniye pañhaṃ puṭṭho saṃsādeti, no vissajjeti. Idamassa na vaṇṇasmiṃ vadāmi. Na kho pana lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ. Idamassa na ārohapariṇāhasmiṃ vadāmi. Evaṃ kho, bhikkhave, purisaparasso javasampanno hoti; na vaṇṇasampanno, na ārohapariṇāhasampanno.

“Kathañca, bhikkhave, purisaparasso javasampanno ca hoti vaṇṇasampanno ca, na ārohapariṇāhasampanno? Idha, bhikkhave, bhikkhu pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Idamassa javasmiṃ vadāmi. Abhidhamme kho pana abhivinaye pañhaṃ puṭṭho vissajjeti, no saṃsādeti. Idamassa vaṇṇasmiṃ vadāmi. Na kho pana lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ. Idamassa na ārohapariṇāhasmiṃ vadāmi. Evaṃ kho, bhikkhave, purisaparasso javasampanno ca hoti; vaṇṇasampanno ca, na ārohapariṇāhasampanno.

“Kathañca, bhikkhave, purisaparasso javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca? Idha, bhikkhave, bhikkhu pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Idamassa javasmiṃ vadāmi. Abhidhamme kho pana abhivinaye pañhaṃ puṭṭho vissajjeti, no saṃsādeti. Idamassa vaṇṇasmiṃ vadāmi. Lābhī kho pana hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ. Idamassa ārohapariṇāhasmiṃ vadāmi. Evaṃ kho, bhikkhave, purisaparasso javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca. Ime kho, bhikkhave, tayo purisaparassā”ti. Navamaṃ.

☸---------------------------------------------------------------------

三种良马

五 诸比丘！我将为你们说三种良马，以及三种人中的良马。你们要仔细听，好好思量，我说了。

那些比丘回答世尊：“是的，世尊！”世尊说道：

“诸比丘！是哪三种良马呢？

诸比丘！在这里，有一种良马，具备速度，但不具备好的外形，也不具备高大的体格。诸比丘！又，在这里，有一种良马，既具备速度，也具备好的外形，但不具备高大的体格。诸比丘！又，在这里，有一种良马，既具备速度，也具备好的外形，还具备高大的体格。诸比丘！这些就是三种良马。

六 诸比丘！又是哪三种人中的良马呢？

诸比丘！在这里，有一种人中的良马，具备（解脱的）速度，但不具备（辩才或德行的）外形，也不具备（获得利养的）体格。诸比丘！又，在这里，有一种人中的良马，既具备（解脱的）速度，也具备（辩才或德行的）外形，但不具备（获得利养的）体格。诸比丘！又，在这里，有一种人中的良马，既具备（解脱的）速度，也具备（辩才或德行的）外形，还具备（获得利养的）体格。

七 诸比丘！又，人中的良马如何是具备（解脱的）速度，而不具备（辩才或德行的）外形，也不具备（获得利养的）体格呢？

诸比丘！在这里，有比丘因断尽五种顺下分结，成为化生者，在那里（色界或无色界）般涅槃，是从那个世界不再返回（欲界）的不还者。这我称之为他的（解脱）速度。但是，当被问及有关阿毗达摩（胜法）和毗奈耶（胜律）的问题时，他会犹豫退缩，无法解答。这我称之为他不具备（辩才或德行的）外形。并且，他不能获得衣服、食物、住所、病者所需的医药资具。这我称之为他不具备（获得利养的）体格。诸比丘！像这样，人中的良马就是具备（解脱的）速度，而不具备（辩才或德行的）外形，也不具备（获得利养的）体格。

八 诸比丘！又，人中的良马如何是既具备（解脱的）速度，也具备（辩才或德行的）外形，而不具备（获得利养的）体格呢？

诸比丘！在这里，有比丘因断尽五种顺下分结，成为化生者，在那里般涅槃，是从那个世界不再返回的不还者。这我称之为他的（解脱）速度。并且，当被问及有关阿毗达摩（胜法）和毗奈耶（胜律）的问题时，他能够解答，不会犹豫退缩。这我称之为他的（辩才或德行的）外形。但他不能获得衣服、食物、住所、病者所需的医药资具。这我称之为他不具备（获得利养的）体格。诸比丘！像这样，人中的良马就是既具备（解脱的）速度，也具备（辩才或德行的）外形，而不具备（获得利养的）体格。

九 诸比丘！又，人中的良马如何是既具备（解脱的）速度，也具备（辩才或德行的）外形，还具备（获得利养的）体格呢？

诸比丘！在这里，有比丘因断尽五种顺下分结，成为化生者，在那里般涅槃，是从那个世界不再返回的不还者。这我称之为他的（解脱）速度。并且，当被问及有关阿毗达摩（胜法）和毗奈耶（胜律）的问题时，他能够解答，不会犹豫退缩。这我称之为他的（辩才或德行的）外形。而且他能获得衣服、食物、住所、病者所需的医药资具。这我称之为他的（获得利养的）体格。诸比丘！像这样，人中的良马就是既具备（解脱的）速度，也具备（辩才或德行的）外形，还具备（获得利养的）体格。诸比丘！这些就是三种人中的良马。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 3.104-184)/3.4 Yodhājīvavagga 战士品 (AN 3.134-146)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.10 Assājānīyasutta 骏马 (AN 3.143)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Assājānīyasuttaṃ

143. “Tayo ca, bhikkhave, bhadre assājānīye desessāmi tayo ca bhadre purisājānīye. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Katame ca, bhikkhave, tayo bhadrā assājānīyā? Idha, bhikkhave, ekacco bhadro assājānīyo …pe… javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca. Ime kho, bhikkhave, tayo bhadrā assājānīyā.

“Katame ca bhikkhave, tayo bhadrā purisājānīyā? Idha, bhikkhave, ekacco bhadro purisājānīyo…pe… javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.

“Kathañca, bhikkhave, bhadro purisājānīyo…pe… javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca? Idha, bhikkhave, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Idamassa javasmiṃ vadāmi. Abhidhamme kho pana abhivinaye pañhaṃ puṭṭho vissajjeti, no saṃsādeti. Idamassa vaṇṇasmiṃ vadāmi. Lābhī kho pana hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ. Idamassa ārohapariṇāhasmiṃ vadāmi. Evaṃ kho, bhikkhave, bhadro purisājānīyo javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca. Ime kho, bhikkhave, tayo bhadrā purisājānīyā”ti. Dasamaṃ.

☸---------------------------------------------------------------------

骏马

一 诸比丘！我将为你们说三种骏马，以及三种人中的骏马。你们要仔细听，好好思量，我说了。

诸比丘！是哪三种骏马呢？

诸比丘！在这里，有一种骏马…（省略）…既具备速度，也具备好的外形，还具备高大的体格。诸比丘！这些就是三种骏马。

诸比丘！又是哪三种人中的骏马呢？

诸比丘！在这里，有一种人中的骏马…（省略）…既具备（彻底解脱的）速度，也具备（辩才或德行的）外形，还具备（获得利养的）体格…（省略）…

二 诸比丘！又，人中的骏马如何是既具备（彻底解脱的）速度，也具备（辩才或德行的）外形，还具备（获得利养的）体格呢？

诸比丘！在这里，有比丘因诸漏已尽，就在此生，自己以无上智慧作证，达到并安住于无漏的心解脱、慧解脱。这我称之为他的（彻底解脱）速度。并且，当被问及有关阿毗达摩（胜法）和毗奈耶（胜律）的问题时，他能够解答，不会犹豫退缩。这我称之为他的（辩才或德行的）外形。而且他能获得衣服、食物、住所、病者所需的医药资具。这我称之为他的（获得利养的）体格。诸比丘！诸比丘！像这样，人中的骏马就是既具备（彻底解脱的）速度，也具备（辩才或德行的）外形，还具备（获得利养的）体格。诸比丘！这些就是人中三种之骏马。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 3.104-184)/3.4 Yodhājīvavagga 战士品 (AN 3.134-146)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.11 Paṭhamamoranivāpasutta 孔雀饲育处之一 (AN 3.144)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Paṭhamamoranivāpasuttaṃ

144. Ekaṃ samayaṃ bhagavā rājagahe viharati moranivāpe paribbājakārāme. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Tīhi, bhikkhave, dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṃ. Katamehi tīhi? Asekkhena sīlakkhandhena, asekkhena samādhikkhandhena, asekkhena paññākkhandhena. Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan”ti. Ekādasamaṃ.

☸---------------------------------------------------------------------

孔雀饲育处之一

一 一时，世尊住在王舍城孔雀饲育处的遍行者园。在那里，世尊召唤诸比丘：“诸比丘！”“尊者！”那些比丘回答世尊。世尊这样说道：

“诸比丘！具备三法的比丘，是达到究竟终结，达到究竟安稳，修持究竟梵行，达到究竟目标，是天人中最殊胜的。是哪三法呢？

是无学（阿罗汉）的戒蕴、无学的定蕴、无学的慧蕴。诸比丘！具备这三法的比丘，是达到究竟终结，达到究竟安稳，修持究竟梵行，达到究竟目标，是天人中最殊胜的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 3.104-184)/3.4 Yodhājīvavagga 战士品 (AN 3.134-146)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.12 Dutiyamoranivāpasutta 孔雀饲育处之二 (AN 3.145)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

12. Dutiyamoranivāpasuttaṃ

145. “Tīhi, bhikkhave, dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṃ. Katamehi tīhi? Iddhipāṭihāriyena, ādesanāpāṭihāriyena, anusāsanīpāṭihāriyena – imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan”ti. Dvādasamaṃ.

☸---------------------------------------------------------------------

孔雀饲育处之二

二 “诸比丘！具备三法的比丘，是达到究竟终结…（省略）…是天人中最殊胜的。是哪三法呢？

是神通神变、记说（读心）神变、教诫神变。诸比丘！具备这三法的比丘，是达到究竟终结，达到究竟安稳，修持究竟梵行，达到究竟目标，是天人中最殊胜的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 3.104-184)/3.4 Yodhājīvavagga 战士品 (AN 3.134-146)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.13 Tatiyamoranivāpasutta 孔雀饲育处之三 (AN 3.146)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

13. Tatiyamoranivāpasuttaṃ

146. “Tīhi, bhikkhave, dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṃ. Katamehi tīhi? Sammādiṭṭhiyā, sammāñāṇena, sammāvimuttiyā – imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan”ti. Terasamaṃ.

Yodhājīvavaggo cuddasamo.

Tassuddānaṃ –

Yodho parisamittañca, uppādā kesakambalo;

Sampadā vuddhi tayo, assā tayo moranivāpinoti.

☸---------------------------------------------------------------------

孔雀饲育处之三

三 “诸比丘！具备三法的比丘，是达到究竟终结…（省略）…是天人中最殊胜的。是哪三法呢？

是正见、正智、正解脱。诸比丘！具备这三法的比丘，是达到究竟终结…（省略）…是天人中最殊胜的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 3.104-184)/3.5 Maṅgalavagga 吉祥品 (AN 3.147-156)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.1 Akusalasutta 不善 (AN 3.147)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(15) 5. Maṅgalavaggo

1. Akusalasuttaṃ

147. “Tīhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye. Katamehi tīhi? Akusalena kāyakammena, akusalena vacīkammena, akusalena manokammena – imehi kho, bhikkhave, tīhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.

“Tīhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge. Katamehi tīhi? Kusalena kāyakammena, kusalena vacīkammena, kusalena manokammena – imehi kho, bhikkhave, tīhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第五 吉祥品

不善

诸比丘！具备三法的人，就像被[业力]带着走一样被投入地狱。是哪三法呢？

是不善的身业、不善的语业、不善的意业。诸比丘！具备这三法的人，就像被带着走一样被投入地狱。

“诸比丘！具备三法的人，就像被带着走一样被安置在天界。是哪三法呢？

是善的身业、善的语业、善的意业。诸比丘！具备这三法的人，就像被带着走一样被安置在天界。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 3.104-184)/3.5 Maṅgalavagga 吉祥品 (AN 3.147-156)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.2 Sāvajjasutta 有过失的身语意 (AN 3.148)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Sāvajjasuttaṃ

148. “Tīhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye. Katamehi tīhi? Sāvajjena kāyakammena, sāvajjena vacīkammena, sāvajjena manokammena – imehi kho, bhikkhave, tīhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.

“Tīhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge. Katamehi tīhi? Anavajjena kāyakammena, anavajjena vacīkammena, anavajjena manokammena – imehi kho…pe… evaṃ sagge”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

有过失的身语意

诸比丘！具备三法的人，就像被带着走一样被投入地狱。是哪三法呢？

是有过失的身业、有过失的语业、有过失的意业。诸比丘！具备这三法的人，就像被带着走一样被投入地狱。

“诸比丘！具备三法的人，就像被带着走一样被安置在天界。是哪三法呢？

是无过失的身业、无过失的语业、无过失的意业。诸比丘！具备这些…（省略）…就像被带着走一样被安置在天界。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 3.104-184)/3.5 Maṅgalavagga 吉祥品 (AN 3.147-156)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.3 Visamasutta 不平等 (AN 3.149)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Visamasuttaṃ

149. “Tīhi, bhikkhave…pe… visamena kāyakammena, visamena vacīkammena, visamena manokammena – imehi kho…pe… evaṃ niraye.

“Tīhi, bhikkhave, dhammehi…pe… samena kāyakammena, samena vacīkammena, samena manokammena – imehi kho…pe… evaṃ sagge”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

不平等

诸比丘！具备三种法的人，……乃至……就是不平等的身业、不平等的语业、不平等的意业。诸比丘！具备这些……乃至……会生在地狱。

诸比丘！具备三种法的人，……乃至……就是平等的身业、平等的语业、平等的意业。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 3.104-184)/3.5 Maṅgalavagga 吉祥品 (AN 3.147-156)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.4 Asucisutta 不净 (AN 3.150)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Asucisuttaṃ

150. “Tīhi, bhikkhave…pe… asucinā kāyakammena, asucinā vacīkammena, asucinā manokammena – imehi kho…pe… evaṃ niraye.

“Tīhi, bhikkhave…pe… sucinā kāyakammena, sucinā vacīkammena, sucinā manokammena – imehi kho, bhikkhave, tīhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge”ti. Catutthaṃ.

☸---------------------------------------------------------------------

不净

……乃至……就是不净的身业、不净的语业、不净的意业……

……乃至……就是清净的身业、清净的语业、清净的意业。诸比丘！具备这三种法的人，就像被牵引着安置一样生在天界。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 3.104-184)/3.5 Maṅgalavagga 吉祥品 (AN 3.147-156)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.5 Paṭhamakhatasutta 受伤之一 (AN 3.151)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Paṭhamakhatasuttaṃ

151. “Tīhi, bhikkhave, dhammehi samannāgato bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati. Katamehi tīhi? Akusalena kāyakammena, akusalena vacīkammena, akusalena manokammena – imehi kho, bhikkhave, tīhi dhammehi samannāgato bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati.

“Tīhi, bhikkhave, dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavati. Katamehi tīhi? Kusalena kāyakammena, kusalena vacīkammena, kusalena manokammena…pe…. Pañcamaṃ.

☸---------------------------------------------------------------------

受伤之一

诸比丘！具备三种法的愚人、无知者、非善士，会（像）维护一个被伤害、已受伤的自己一样行事，他是有过失的，会被智者们谴责，而且会产生许多恶业。是哪三种法呢？

就是不善的身业……乃至……不善的意业。诸比丘！具备这三种法的愚人、无知者、非善士，会（像）维护一个被伤害、已受伤的自己一样行事，他是有过失的，会被智者们谴责，而且会产生许多恶业。

诸比丘！具备三种法的智者、贤明者、善士，会（像）维护一个未被伤害、未受伤的自己一样行事，他是无过失的，不会被智者们谴责，而且会产生许多福德。是哪三种法呢？

就是善的身业、善的语业、善的意业……

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 3.104-184)/3.5 Maṅgalavagga 吉祥品 (AN 3.147-156)”

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【经名】 3.5.6 Dutiyakhatasutta 受伤之二 (AN 3.152)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Dutiyakhatasuttaṃ

152. “Tīhi, bhikkhave…pe… sāvajjena kāyakammena, sāvajjena vacīkammena, sāvajjena manokammena…pe….

“Tīhi, bhikkhave…pe… anavajjena kāyakammena, anavajjena vacīkammena, anavajjena manokammena…pe…. Chaṭṭhaṃ.

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受伤之二

……乃至……就是有过失的身业、有过失的语业、有过失的意业……

……乃至……就是无过失的身业、无过失的语业、无过失的意业……

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 3.104-184)/3.5 Maṅgalavagga 吉祥品 (AN 3.147-156)”

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【经名】 3.5.7 Tatiyakhatasutta 受伤之三 (AN 3.153)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Tatiyakhatasuttaṃ

153. “Tīhi, bhikkhave…pe… visamena kāyakammena, visamena vacīkammena, visamena manokammena…pe….

“Tīhi, bhikkhave…pe… samena kāyakammena, samena vacīkammena, samena manokammena…pe…. Sattamaṃ.

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受伤之三

……乃至……就是不平等的身业、不平等的语业、不平等的意业……。

……乃至……就是平等的身业、平等的语业、平等的意业……

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☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 3.104-184)/3.5 Maṅgalavagga 吉祥品 (AN 3.147-156)”

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【经名】 3.5.8 Catutthakhatasutta 受伤之四 (AN 3.154)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Catutthakhatasuttaṃ

154. “Tīhi, bhikkhave…pe… asucinā kāyakammena, asucinā vacīkammena, asucinā manokammena…pe….

“Tīhi, bhikkhave…pe… sucinā kāyakammena, sucinā vacīkammena, sucinā manokammena – imehi kho, bhikkhave, tīhi dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavatī”ti. Aṭṭhamaṃ.

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受伤之四

……乃至……就是不净的身业、不净的语业、不净的意业

……乃至就是清净的身业、清净的语业、清净的意业。诸比丘！具备这三种法的智者、贤明者、善士，会（像）维护一个未被伤害、未受伤的自己一样行事，他是无过失的，不会被智者们谴责，而且会产生许多福德。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 3.104-184)/3.5 Maṅgalavagga 吉祥品 (AN 3.147-156)”

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【经名】 3.5.9 Vandanāsutta 礼敬身语意 (AN 3.155)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Vandanāsuttaṃ

155. “Tisso imā, bhikkhave, vandanā. Katamā tisso? Kāyena, vācāya, manasā – imā kho, bhikkhave, tisso vandanā”ti. Navamaṃ.

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礼敬身语意

诸比丘！有这三种礼敬。是哪三种礼敬呢？

身、语、意。诸比丘！这就是三种礼敬。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 3.104-184)/3.5 Maṅgalavagga 吉祥品 (AN 3.147-156)”

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【经名】 3.5.10 Pubbaṇhasutta 午前 (AN 3.156)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Pubbaṇhasuttaṃ

156. “Ye, bhikkhave, sattā pubbaṇhasamayaṃ kāyena sucaritaṃ caranti, vācāya sucaritaṃ caranti, manasā sucaritaṃ caranti, supubbaṇho, bhikkhave, tesaṃ sattānaṃ.

“Ye, bhikkhave, sattā majjhanhikasamayaṃ kāyena sucaritaṃ caranti, vācāya sucaritaṃ caranti, manasā sucaritaṃ caranti, sumajjhanhiko, bhikkhave, tesaṃ sattānaṃ.

“Ye, bhikkhave, sattā sāyanhasamayaṃ kāyena sucaritaṃ caranti, vācāya sucaritaṃ caranti, manasā sucaritaṃ caranti, susāyanho, bhikkhave, tesaṃ sattānan”ti.

“Sunakkhattaṃ sumaṅgalaṃ, suppabhātaṃ suhuṭṭhitaṃ [suvuṭṭhitaṃ (sī. pī.)];

Sukhaṇo sumuhutto ca, suyiṭṭhaṃ brahmacārisu.

“Padakkhiṇaṃ kāyakammaṃ, vācākammaṃ padakkhiṇaṃ;

Padakkhiṇaṃ manokammaṃ, paṇīdhi te padakkhiṇe [paṇidhiyo padakkhiṇā (sī. pī.), paṇidhi te padakkhiṇā (syā. kaṃ.)];

Padakkhiṇāni katvāna, labhantatthe [labhatatthe (sī. pī.)] padakkhiṇe.

“Te atthaladdhā sukhitā, viruḷhā buddhasāsane;

Arogā sukhitā hotha, saha sabbehi ñātibhī”ti. dasamaṃ;

Maṅgalavaggo pañcamo.

Tassuddānaṃ –

Akusalañca sāvajjaṃ, visamāsucinā saha;

Caturo khatā vandanā, pubbaṇhena ca te dasāti.

Tatiyo paṇṇāsako samatto.

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午前

诸比丘！凡是在上午时分，以身行善行、以语行善行、以意行善行。诸比丘！那些众生就有了善的上午。诸比丘！凡是在中午时分，以身行善行……乃至……以意行善行，诸比丘！那些众生就有了善的中午。诸比丘！凡是在下午时分，以身行善行……乃至……以意行善行。诸比丘！那些众生就有了善的下午。

吉星良辰好时光，清晨觉醒亦吉祥，

刹那须臾皆为善，供养梵行最殊胜。

身业右绕得吉祥，语业右绕得吉祥，

意业右绕得吉祥，愿求亦得此吉祥。

行此吉祥善行后，能获吉祥之利益，

彼等获得此安乐，佛陀教法中增长。

愿你无病得安乐，偕同所有亲眷属。

吉祥品第五。

此品总摄颂：

不善与有过失，不平等与不净，

四个受伤经，礼敬、午前等十经。

第三五十经篇结束。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 3.104-184)/3.6 Acelakavagga 裸形品 (AN 3.157-163)”

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【经名】 3.6.1--7 三种道 (AN 3.157-163)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(16) 6. Acelakavaggo

157-163. “Tisso imā, bhikkhave, paṭipadā. Katamā tisso? Āgāḷhā paṭipadā, nijjhāmā paṭipadā, majjhimā paṭipadā. Katamā ca, bhikkhave, āgāḷhā paṭipadā? Idha, bhikkhave, ekacco evaṃvādī hoti evaṃdiṭṭhi – ‘natthi kāmesu doso’ti. So kāmesu pātabyataṃ āpajjati. Ayaṃ vuccati, bhikkhave, āgāḷhā paṭipadā.

“Katamā ca, bhikkhave, nijjhāmā paṭipadā? Idha, bhikkhave, ekacco acelako hoti muttācāro, hatthāpalekhano [hatthāvalekhano (syā. kaṃ.) dī. ni. 1.394; ma. ni. 1.155 passitabbaṃ], na ehibhadantiko, na tiṭṭhabhadantiko, nābhihaṭaṃ na uddissakataṃ na nimantanaṃ sādiyati. So na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā [khaḷopimukhā (sī. syā. kaṃ.)] paṭiggaṇhāti na eḷakamantaraṃ na daṇḍamantaraṃ na musalamantaraṃ na dvinnaṃ bhuñjamānānaṃ na gabbhiniyā na pāyamānāya na purisantaragatāya na saṅkittīsu na yattha sā upaṭṭhito hoti na yattha makkhikā saṇḍasaṇḍacārinī na macchaṃ na maṃsaṃ na suraṃ na merayaṃ, na thusodakaṃ pivati. So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko… sattāgāriko vā hoti sattālopiko; ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti… sattahipi dattīhi yāpeti; ekāhikampi āhāraṃ āhāreti, dvāhikampi āhāraṃ āhāreti… sattāhikampi āhāraṃ āhāreti – iti evarūpaṃ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati.

So sākabhakkhopi hoti, sāmākabhakkhopi hoti, nīvārabhakkhopi hoti, daddulabhakkhopi hoti, haṭabhakkhopi hoti, kaṇhabhakkhopi hoti, ācāmabhakkhopi hoti, piññākabhakkhopi hoti, tiṇabhakkhopi hoti, gomayabhakkhopi hoti, vanamūlaphalāhāro yāpeti pavattaphalabhojī.

So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṃsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhikampi dhāreti, kesamassulocakopi hoti kesamassulocanānuyogamanuyutto, ubbhaṭṭhakopi hoti āsanapaṭikkhitto, ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṃ kappeti, sāyatatiyakampi udakorohanānuyogamanuyutto viharati – iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. Ayaṃ vuccati, bhikkhave, nijjhāmā paṭipadā.

“Katamā ca, bhikkhave, majjhimā paṭipadā? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Ayaṃ vuccati, bhikkhave, majjhimā paṭipadā. Imā kho, bhikkhave, tisso paṭipadā”ti.

“Tisso imā, bhikkhave, paṭipadā. Katamā tisso? Āgāḷhā paṭipadā, nijjhāmā paṭipadā, majjhimā paṭipadā. Katamā ca, bhikkhave, āgāḷhā paṭipadā…pe… ayaṃ vuccati, bhikkhave, āgāḷhā paṭipadā.

“Katamā ca, bhikkhave, nijjhāmā paṭipadā…pe… ayaṃ vuccati, bhikkhave, nijjhāmā paṭipadā.

“Katamā ca, bhikkhave, majjhimā paṭipadā? Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati….

“Chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti vīriyasamādhi…pe… cittasamādhi…pe… vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti…pe….

“Saddhindriyaṃ bhāveti… vīriyindriyaṃ bhāveti… satindriyaṃ bhāveti… samādhindriyaṃ bhāveti… paññindriyaṃ bhāveti….

“Saddhābalaṃ bhāveti… vīriyabalaṃ bhāveti… satibalaṃ bhāveti… samādhibalaṃ bhāveti… paññābalaṃ bhāveti….

“Satisambojjhaṅgaṃ bhāveti… dhammavicayasambojjhaṅgaṃ bhāveti… vīriyasambojjhaṅgaṃ bhāveti… pītisambojjhaṅgaṃ bhāveti… passaddhisambojjhaṅgaṃ bhāveti… samādhisambojjhaṅgaṃ bhāveti… upekkhāsambojjhaṅgaṃ bhāveti….

“Sammādiṭṭhiṃ bhāveti… sammāsaṅkappaṃ bhāveti… sammāvācaṃ bhāveti… sammākammantaṃ bhāveti … sammāājīvaṃ bhāveti… sammāvāyāmaṃ bhāveti… sammāsatiṃ bhāveti… sammāsamādhiṃ bhāveti…. Ayaṃ vuccati, bhikkhave, majjhimā paṭipadā. Imā kho, bhikkhave, tisso paṭipadā”ti.

Acelakavaggo chaṭṭho.

Tassuddānaṃ –

Satipaṭṭhānaṃ sammappadhānaṃ, iddhipādindriyena ca;

Balaṃ bojjhaṅgo maggo ca, paṭipadāya yojayeti.

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裸形品

三种道

一 诸比丘！有这三种道。是哪三种道呢？

耽溺之道、苦行之道、中道。

诸比丘！什么是耽溺之道呢？

诸比丘！在此世间有一类人这样说、这样见：‘诸欲乐没有过患。’他就沉溺于诸欲乐中。诸比丘！这被称为耽溺之道。

二 诸比丘！什么是苦行之道呢？

诸比丘！在此世间有一类人，是裸体者，行为放荡，用手舔食；[别人招呼]‘请来！’[他不来]，[别人招呼]‘请停步！’[他不停步]；他不接受拿来的[食物]，不接受特意准备的[食物]，不接受邀请；他不从罐口接食，不从锅口接食；他不跨越门槛[接食]，不跨越木杖[接食]，不跨越杵臼[接食]；不在两人进食时[从其中一人处接食]，不从孕妇处接食，不从哺乳妇处接食，不从与男性有染的妇女处接食；不在约定处接食，不在有狗等候处接食，不在苍蝇群集处接食；他不吃鱼，不吃肉，不饮米酒，不饮果酒，不饮酸粥。他或者只到一家乞食，只吃一抟食；或者只到两家乞食，只吃两抟食……或者只到七家乞食，只吃七抟食；或者只靠一份布施维生，或者靠两份布施维生……或者靠七份布施维生；或者一天吃一餐，或者两天吃一餐……或者七天吃一餐；像这样，他实践着乃至每半月定时进食一次的修行。他或者只吃蔬菜，或者只吃稗子，或者只吃野米，或者只吃碎皮，或者只吃苔藓，或者只吃米糠，或者只吃饭末，或者只吃麻屑，或者只吃草，或者只吃牛粪；他靠森林中的根和果实维生，吃自然掉落的果实。他或者穿麻衣，或者穿粗麻衣，或者穿裹尸布，或者穿粪扫衣，或者穿树皮衣，或者穿羚羊皮衣，或者穿羚羊皮条衣，或者穿吉祥草衣，或者穿树皮条衣，或者穿木片衣，或者穿人发织物，或者穿马尾毛织物，或者穿猫头鹰羽毛衣；他拔除须发，致力于拔除须发的修行；他保持站立姿势，拒绝坐具；他保持蹲踞姿势，致力于蹲踞的精进；他睡在荆棘床上，以荆棘为卧具；他实践着一天三次（早、中、晚）入水净身的修行。像这样，他实践着多种折磨、烧灼身体的修行。诸比丘！这被称为苦行之道。

三 诸比丘！什么是中道呢？

诸比丘！在此世间有比丘，于身随观身而住，热忱、正知、具念，[以此]调伏世间的贪婪和忧恼；于受……乃至……于心……乃至……于法随观法而住，热忱、正知、具念，[以此]调伏世间的贪婪和忧恼。诸比丘！这被称为中道。诸比丘！这就是三种道。

诸比丘！有这三种道。是哪三种道呢？

耽溺之道、苦行之道、中道。

诸比丘！什么是耽溺之道呢？

……乃至[如前述第一部分]……诸比丘！这被称为耽溺之道。

诸比丘！什么是苦行之道呢？

……乃至[如前述第二部分]……诸比丘！这被称为苦行之道。

诸比丘！什么是中道呢？

诸比丘！在此世间有比丘，为了未生的恶不善法的不生起而生起意欲、努力、发起精进、策励自心、精勤奋斗；为了已生的恶不善法的断除而生起意欲、努力、发起精进、策励自心、精勤奋斗；为了未生的善法的生起而生起意欲、努力、发起精进、策励自心、精勤奋斗；为了已生的善法的住立、不失、增长、广大、修习、圆满而生起意欲、努力、发起精进、策励自心、精勤奋斗……乃至……他修习欲定勤行成就神足，修习精进定……心定……观定勤行成就神足……乃至……修习信根、精进根、念根、定根、慧根……乃至……修习信力、精进力、念力、定力、慧力……修习念觉支、择法觉支、精进觉支、喜觉支、轻安觉支、定觉支、舍觉支……修习正见、正思维、正语、正业、正命、正精进、正念、正定。诸比丘！这被称为中道。诸比丘！这就是三种道。

裸形品第六。

此品总摄颂：

念住、正勤，神足以及根，

力、觉支与道，皆归属于（中）道。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 3.104-184)/3.7 Kammapathapeyyāla 业道广说 (AN 3.164-183)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.7.1--20 成就三法 (AN 3.164-183)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(17) 7. Kammapathapeyyālaṃ

164-183. “Tīhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye. Katamehi tīhi? Attanā ca pāṇātipātī hoti, parañca pāṇātipāte samādapeti, pāṇātipāte ca samanuñño hoti. Imehi kho, bhikkhave, tīhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.

“Tīhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge. Katamehi tīhi? Attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti, pāṇātipātā veramaṇiyā ca samanuñño hoti….

“Attanā ca adinnādāyī hoti, parañca adinnādāne samādapeti, adinnādāne ca samanuñño hoti….

“Attanā ca adinnādānā paṭivirato hoti, parañca adinnādānā veramaṇiyā samādapeti, adinnādānā veramaṇiyā ca samanuñño hoti….

“Attanā ca kāmesumicchācārī hoti, parañca kāmesumicchācāre samādapeti, kāmesumicchācāre ca samanuñño hoti….

“Attanā ca kāmesumicchācārā paṭivirato hoti, parañca kāmesumicchācārā veramaṇiyā samādapeti, kāmesumicchācārā veramaṇiyā ca samanuñño hoti….

“Attanā ca musāvādī hoti, parañca musāvāde samādapeti, musāvāde ca samanuñño hoti….

“Attanā ca musāvādā paṭivirato hoti, parañca musāvādā veramaṇiyā samādapeti, musāvādā veramaṇiyā ca samanuñño hoti….

“Attanā ca pisuṇavāco hoti, parañca pisuṇāya vācāya samādapeti, pisuṇāya vācāya ca samanuñño hoti….

“Attanā ca pisuṇāya vācāya paṭivirato hoti, parañca pisuṇāya vācāya veramaṇiyā samādapeti, pisuṇāya vācāya veramaṇiyā ca samanuñño hoti….

“Attanā ca pharusavāco hoti, parañca pharusāya vācāya samādapeti, pharusāya vācāya ca samanuñño hoti….

“Attanā ca pharusāya vācāya paṭivirato hoti, parañca pharusāya vācāya veramaṇiyā samādapeti, pharusāya vācāya veramaṇiyā ca samanuñño hoti….

“Attanā ca samphappalāpī hoti, parañca samphappalāpe samādapeti, samphappalāpe ca samanuñño hoti….

“Attanā ca samphappalāpā paṭivirato hoti, parañca samphappalāpā veramaṇiyā samādapeti, samphappalāpā veramaṇiyā ca samanuñño hoti….

“Attanā ca abhijjhālu hoti, parañca abhijjhāya samādapeti, abhijjhāya ca samanuñño hoti….

“Attanā ca anabhijjhālu hoti, parañca anabhijjhāya samādapeti, anabhijjhāya ca samanuñño hoti….

“Attanā ca byāpannacitto hoti, parañca byāpāde samādapeti, byāpāde ca samanuñño hoti….

“Attanā ca abyāpannacitto hoti, parañca abyāpāde samādapeti, abyāpāde ca samanuñño hoti….

“Attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti, micchādiṭṭhiyā ca samanuñño hoti ….

“Attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti, sammādiṭṭhiyā ca samanuñño hoti. Imehi kho, bhikkhave, tīhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge”ti.

Kammapathapeyyālaṃ niṭṭhitaṃ.

Tassuddānaṃ –

Pāṇaṃ adinnamicchā ca, musāvādī ca pisuṇā;

Pharusā samphappalāpo ca, abhijjhā byāpādadiṭṭhi ca;

Kammapathesu peyyālaṃ, tikakena niyojayeti.

☸---------------------------------------------------------------------

成就三法

诸比丘！具备三法的人，就像被直接投入地狱一样。是哪三法呢？

自己杀生，也教唆他人杀生，还认同赞成杀生。诸比丘！正是因为具备这三法，就像被直接投入地狱一样。

诸比丘！具备三法的人，就像被直接带往天界一样。是哪三法呢？

自己远离杀生，也教导他人远离杀生，还认同赞成远离杀生……

一六四

……乃至……自己偷盗（不与取），也教唆他人偷盗，还认同赞成偷盗……乃至……

自己远离偷盗，也教导他人远离偷盗……乃至……还认同赞成远离偷盗……

一六五

……乃至……自己邪淫（不正当的性行为），也教唆他人邪淫，还认同赞成邪淫……乃至……

自己远离邪淫，也教导他人远离邪淫，还认同赞成远离邪淫……

一六六

……乃至……自己说妄语，也教唆他人说妄语，还认同赞成说妄语……乃至……

自己远离妄语，也教导他人远离妄语，还认同赞成远离妄语……

一六七

……乃至……自己说离间语（两舌），也教唆他人说离间语，还认同赞成说离间语……乃至……

自己远离离间语，也教导他人远离离间语，还认同赞成远离离间语……

一六八

……乃至……自己说粗恶语，也教唆他人说粗恶语，还认同赞成说粗恶语……乃至……

自己远离粗恶语，也教导他人远离粗恶语，还认同赞成远离粗恶语

一六九

……乃至……自己说绮语（杂秽语），也教唆他人说绮语，还认同赞成说绮语……乃至……

自己远离绮语，也教导他人远离绮语，还认同赞成远离绮语……

一七〇

……乃至……自己贪婪，也教唆他人贪婪，还认同赞成贪婪……乃至……

自己不贪婪，也教导他人不贪婪，还认同赞成不贪婪……

一七一

……乃至……自己心怀瞋恚（恶意），也教唆他人心怀瞋恚，还认同赞成瞋恚……乃至……

自己不怀瞋恚，也教导他人不怀瞋恚，还认同赞成不怀瞋恚……

一七二

……乃至……自己持有邪见，也教唆他人持有邪见，还认同赞成邪见……乃至……

自己持有正见，也教导他人持有正见，还认同赞成正见。正是因为具备这三法，就像被直接带往天界一样。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《3》Tikanipātapāḷi 三集 (AN 3, 1-184)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 3.104-184)/3.8 Rāgapeyyāla 染广说 (AN 3.184)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.8.1 应修三法 (AN 3.184)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(18) 8. Rāgapeyyālaṃ

184. “Rāgassa, bhikkhave, abhiññāya tayo dhammā bhāvetabbā. Katame tayo? Suññato samādhi, animitto samādhi, appaṇihito samādhi – rāgassa, bhikkhave, abhiññāya ime tayo dhammā bhāvetabbā. ( ) [(rāgassa bhikkhave abhiññāya tayo dhammā bhāvetabbā. katame tayo? savitakkasavicāro samādhi, avitakkavicāramatto samādhi, avitakkaavicāro samādhi. rāgassa bhikkhave abhiññāya ime tayo dhammā bhāvetabbā.) etthantare pāṭho katthaci dissati, aṭṭhakathāyaṃ passitabbo]

“Rāgassa, bhikkhave, pariññāya…pe… parikkhayāya… pahānāya… khayāya… vayāya… virāgāya… nirodhāya… cāgāya… paṭinissaggāya ime tayo dhammā bhāvetabbā.

“Dosassa… mohassa… kodhassa… upanāhassa… makkhassa… palāsassa… issāya… macchariyassa… māyāya… sāṭheyyassa… thambhassa… sārambhassa… mānassa… atimānassa… madassa… pamādassa abhiññāya… pariññāya… parikkhayāya… pahānāya… khayāya… vayāya… virāgāya… nirodhāya… cāgāya… paṭinissaggāya ime tayo dhammā bhāvetabbā”ti.

(Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.) [( ) etthantare pāṭho syā. kaṃ. ka. potthakesu na dissati]

Rāgapeyyālaṃ niṭṭhitaṃ.

Tassuddānaṃ –

[imā uddānagāthāyo sī. syā. kaṃ. pī. potthakesu na dissanti] Rāgaṃ dosañca mohañca, kodhūpanāhapañcamaṃ;

Makkhapaḷāsaissā ca, maccharimāyāsāṭheyyā.

Thambhasārambhamānañca, atimānamadassa ca;

Pamādā sattarasa vuttā, rāgapeyyālanissitā.

Ete opammayuttena, āpādena abhiññāya;

Pariññāya parikkhayā, pahānakkhayabbayena;

Virāganirodhacāgaṃ, paṭinissagge ime dasa.

Suññato animitto ca, appaṇihito ca tayo;

Samādhimūlakā peyyālesupi vavatthitā cāti.

Tikanipātapāḷi niṭṭhitā.

☸---------------------------------------------------------------------

应修三法

诸比丘！为了彻底知晓贪欲，应当修习三法。是哪三法呢？

空定、无相定、无愿定。诸比丘！为了彻底知晓贪欲，应当修习这三法。

诸比丘！为了完全理解贪欲，为了彻底灭尽、为了断除、为了灭尽、为了消失、为了离欲、为了灭、为了舍弃、为了彻底放开，应当修习这三法。

为了（彻底知晓、完全理解…乃至…彻底放开）瞋恚…乃至…愚痴、忿怒、怨恨、覆藏、伪善、嫉妒、悭吝、欺诈、狡猾、顽固、争强好胜、我慢、过慢、骄慢、放逸，为了彻底知晓、为了完全理解、为了彻底灭尽、为了断除、为了灭尽、为了消失、为了离欲、为了灭、为了舍弃、为了彻底放开，应当修习这三法。

世尊说了这番话，那些比丘内心喜悦，赞叹世尊所说。

（三集 完）

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 4.1-50)/1.1 Bhaṇḍagāmavagga 班达村落品 (AN 4.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.1 Anubuddhasutta 证悟戒定慧解脱 (AN 4.1)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

Namo tassa bhagavato arahato sammāsambuddhassa

Aṅguttaranikāyo

Catukkanipātapāḷi

1. Paṭhamapaṇṇāsakaṃ

1. Bhaṇḍagāmavaggo

1. Anubuddhasuttaṃ

1. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vajjīsu viharati bhaṇḍagāme. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Catunnaṃ, bhikkhave, dhammānaṃ ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca. Katamesaṃ catunnaṃ? Ariyassa, bhikkhave, sīlassa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca. Ariyassa, bhikkhave, samādhissa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca. Ariyāya, bhikkhave, paññāya ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca. Ariyāya, bhikkhave, vimuttiyā ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca. Tayidaṃ, bhikkhave, ariyaṃ sīlaṃ anubuddhaṃ paṭividdhaṃ, ariyo samādhi anubuddho paṭividdho, ariyā paññā anubuddhā paṭividdhā, ariyā vimutti anubuddhā paṭividdhā, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthi dāni punabbhavo”ti.

Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

“Sīlaṃ samādhi paññā ca, vimutti ca anuttarā;

Anubuddhā ime dhammā, gotamena yasassinā.

“Iti buddho abhiññāya, dhammamakkhāsi bhikkhunaṃ;

Dukkhassantakaro satthā, cakkhumā parinibbuto”ti. paṭhamaṃ;

☸---------------------------------------------------------------------

四 集

第一 班达村落品

一 证悟戒定慧解脱

一 如是我闻。一时，世尊住在跋耆国的班达村。

在那里，世尊对比丘们说：“诸比丘！”那些比丘回答世尊：“尊者！”世尊这样说道：

二 “诸比丘！因为不了悟、未通达四种法，我和你们就这样长久以来，不断流转轮回。

是哪四法呢？

三 诸比丘！因为不了悟、未通达圣者的戒，我和你们就这样长久以来，不断流转轮回。诸比

丘！因为不了悟、未通达圣者的定……乃至……。诸比丘！因为不了悟、未通达圣者的慧……乃至……。诸比丘！因为不了悟、未通达圣者的解脱，我和你们就这样长久以来，不断流转轮回。

四 诸比丘！当这圣者的戒被了悟、被通达，圣者的定被了悟、被通达，圣者的慧被了悟、被通达，圣者的解脱被了悟、被通达时，存在的渴爱就被断除，导向存在的绳索就被毁坏，现在就不再有未来的存在了。”

五 世尊说了这番话。善逝说了这话后，导师接着又说道：

“戒、定、慧，以及无上解脱，

这些神圣之法，由声誉卓著的乔达摩所彻悟。

佛陀凭智慧了知后，为众比丘说法，

终结了苦的导师，具足法眼而入涅槃。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 4.1-50)/1.1 Bhaṇḍagāmavagga 班达村落品 (AN 4.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.2 Papatitasutta 不成就四法而堕落 (AN 4.2)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Papatitasuttaṃ

2. “Catūhi, bhikkhave, dhammehi asamannāgato ‘imasmā dhammavinayā papatito’ti vuccati. Katamehi catūhi? Ariyena, bhikkhave, sīlena asamannāgato ‘imasmā dhammavinayā papatito’ti vuccati. Ariyena, bhikkhave, samādhinā asamannāgato ‘imasmā dhammavinayā papatito’ti vuccati. Ariyāya, bhikkhave, paññāya asamannāgato ‘imasmā dhammavinayā papatito’ti vuccati. Ariyāya, bhikkhave, vimuttiyā asamannāgato ‘imasmā dhammavinayā papatito’ti vuccati. Imehi kho, bhikkhave, catūhi dhammehi asamannāgato ‘imasmā dhammavinayā papatito’ti vuccati.

“Catūhi, bhikkhave, dhammehi samannāgato ‘imasmā dhammavinayā apapatito’ti [appapatitoti (ka.)] vuccati. Katamehi catūhi? Ariyena, bhikkhave, sīlena samannāgato ‘imasmā dhammavinayā apapatito’ti vuccati. Ariyena, bhikkhave, samādhinā samannāgato ‘imasmā dhammavinayā apapatito’ti vuccati. Ariyāya, bhikkhave, paññāya samannāgato ‘imasmā dhammavinayā apapatito’ti vuccati. Ariyāya, bhikkhave, vimuttiyā samannāgato ‘imasmā dhammavinayā apapatito’ti vuccati. Imehi kho, bhikkhave, catūhi dhammehi samannāgato ‘imasmā dhammavinayā apapatito’ti vuccatī”ti.

“Cutā patanti patitā, giddhā ca punarāgatā;

Kataṃ kiccaṃ rataṃ rammaṃ, sukhenānvāgataṃ sukha”ntntti. dutiyaṃ;

☸---------------------------------------------------------------------

二 不成就四法而堕落

一 诸比丘！因为不具备四法，（此人）被称为从这法和律中堕落了。是哪四者呢？

诸比丘！因为不具备圣者的戒，（此人）被称为从这法和律中堕落了。诸比丘！因为不具备圣者的定……乃至……。诸比丘！因为不具备圣者的慧……乃至……。诸比丘！因为不具备圣者的解脱，（此人）被称为从这法和律中堕落了。

诸比丘！正是因为不具备这四法，（此人）被称为从这法和律中堕落了。

二 诸比丘！因为具备四法，（此人）被称为在这法和律中没有堕落。是哪四者呢？

诸比丘！因为具备圣者的戒，（此人）被称为在这法和律中没有堕落。

诸比丘！因为具备圣者的定……乃至……

诸比丘！因为具备圣者的慧……乃至……

诸比丘！因为具备圣者的解脱，（此人）被称为在这法和律中没有堕落。

诸比丘！正是因为具备这四法，（此人）被称为在这法和律中没有堕落。

三 “已堕落者会继续堕落，贪婪者堕落后又回来；

[而]已完成应作之事、乐于可乐之处者，幸福紧随着幸福而来。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 4.1-50)/1.1 Bhaṇḍagāmavagga 班达村落品 (AN 4.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.3 Paṭhamakhatasutta 受伤之一 (AN 4.3)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Paṭhamakhatasuttaṃ

3. “Catūhi, bhikkhave, dhammehi samannāgato bālo abyatto [avyatto (sī. pī.)] asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati. Katamehi catūhi? Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṃ bhāsati, ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṃ bhāsati, ananuvicca apariyogāhetvā appasādanīye ṭhāne pasādaṃ upadaṃseti, ananuvicca apariyogāhetvā pasādanīye ṭhāne appasādaṃ upadaṃseti – imehi kho, bhikkhave, catūhi dhammehi samannāgato bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati.

“Catūhi, bhikkhave, dhammehi samannāgato paṇḍito viyatto [vyatto (sī. pī.), byatto (syā. kaṃ.)] sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavati. Katamehi catūhi? Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṃ bhāsati, anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṃ bhāsati, anuvicca pariyogāhetvā appasādanīye ṭhāne appasādaṃ upadaṃseti, anuvicca pariyogāhetvā pasādanīye ṭhāne pasādaṃ upadaṃseti – imehi kho, bhikkhave, catūhi dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavatī”ti.

[su. ni. 663; saṃ. ni. 1.180] “Yo nindiyaṃ pasaṃsati,

Taṃ vā nindati yo pasaṃsiyo;

Vicināti mukhena so kaliṃ,

Kalinā tena sukhaṃ na vindati.

[su. ni. 663; saṃ. ni. 1.180] “Appamatto ayaṃ kali,

Yo akkhesu dhanaparājayo;

Sabbassāpi sahāpi attanā,

Ayameva mahantataro kali;

Yo sugatesu manaṃ padosaye.

“Sataṃ sahassānaṃ nirabbudānaṃ,

Chattiṃsatī pañca ca abbudāni;

Yamariyagarahī [yamariyaṃ garahīya (syā. kaṃ.)] nirayaṃ upeti,

Vācaṃ manañca paṇidhāya pāpakan”ti. tatiyaṃ;

☸---------------------------------------------------------------------

三 受伤之一

一 诸比丘！具备四种法的愚人、不明事理的非善士，带着伤残、毁坏的自我行事。他是有过失的，会受到智者们的谴责，而且会产生很多恶业（非福）。是哪四种法呢？

不经审查、不经检验就称赞不应受称赞的人；不经审查、不经检验就诽谤应受称赞的人；不经审查、不经检验就在不应生起信心的地方表示信心；不经审查、不经检验就在应生起信心的地方不表示信心。

诸比丘！正是因为具备这四法，愚人、不明事理的非善士带着伤残、毁坏的自我行事，会受到智者们的谴责，而且会产生很多恶业。

二 诸比丘！具备四法的智者、贤明的善士，带着完整、未受毁坏的自我行事。他是没有过失的，不会受到智者们的谴责，而且会产生很多善业（福德）。是哪四种法呢？

经审查、经检验后，不称赞不应受称赞的人；经审查、经检验后，称赞应受称赞的人；经审查、经检验后，在不应生起信心的地方不表示信心；经审查、经检验后，在应生起信心的地方表示信心。

诸比丘！正是因为具备这四法，智者、贤明的善士带着完整、未受毁坏的自我行事，没有过失，不会受到智者们的谴责，而且会产生很多善业。

三 “称赞应受谴责的人，

或谴责应受称赞的人，

他用口舌积聚不幸，

因那不幸他得不到安乐。

赌博输掉财产，连同自己（也输掉），

这不幸是微小的；

对善逝（佛陀等）心生恶意，

这才是更重大的不幸。

诽谤圣者的人，以恶语恶意思维，

会堕入地狱；（他将承受）十万尼剌部陀

再加三十六和五个阿部陀的地狱之苦。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 4.1-50)/1.1 Bhaṇḍagāmavagga 班达村落品 (AN 4.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.4 Dutiyakhatasutta 受伤之二 (AN 4.4)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Dutiyakhatasuttaṃ

4. “Catūsu, bhikkhave, micchā paṭipajjamāno bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati. Katamesu catūsu? Mātari, bhikkhave, micchā paṭipajjamāno bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati. Pitari, bhikkhave, micchā paṭipajjamāno…pe… tathāgate, bhikkhave, micchā paṭipajjamāno…pe… tathāgatasāvake, bhikkhave, micchā paṭipajjamāno bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati. Imesu kho, bhikkhave, catūsu micchā paṭipajjamāno bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati.

“Catūsu, bhikkhave, sammā paṭipajjamāno paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavati. Katamesu catūsu? Mātari, bhikkhave, sammā paṭipajjamāno paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavati. Pitari, bhikkhave, sammā paṭipajjamāno…pe… tathāgate, bhikkhave, sammā paṭipajjamāno…pe… tathāgatasāvake, bhikkhave, sammā paṭipajjamāno paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavati. Imesu kho, bhikkhave, catūsu sammā paṭipajjamāno paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavatī”ti.

“Mātari pitari cāpi, yo micchā paṭipajjati;

Tathāgate vā sambuddhe, atha vā tassa sāvake;

Bahuñca so pasavati, apuññaṃ tādiso naro.

“Tāya naṃ adhammacariyāya [tāya adhammacariyāya (sī. syā. kaṃ. pī.)], mātāpitūsu paṇḍitā;

Idheva naṃ garahanti, peccāpāyañca gacchati.

“Mātari pitari cāpi, yo sammā paṭipajjati;

Tathāgate vā sambuddhe, atha vā tassa sāvake;

Bahuñca so pasavati, puññaṃ etādiso [puññampi tādiso (sī. syā. kaṃ.)] naro.

“Tāya naṃ dhammacariyāya, mātāpitūsu paṇḍitā;

Idheva [idha ceva (sī.)] naṃ pasaṃsanti, pecca sagge pamodatī”ti [sagge ca modatīti (sī.)]. catutthaṃ;

☸---------------------------------------------------------------------

四 受伤之二

一 诸比丘！对四种人行为邪恶（不当）的愚人、不明事理的非善士，带着伤残、毁坏的自我行事。他是有过失的，会受到智者们的谴责，而且会产生很多恶业。是哪四种人呢？

诸比丘！对母亲行为邪恶的愚人、不明事理的非善士，带着伤残、毁坏的自我行事。他是有过失的，会受到智者们的谴责，而且会产生很多恶业。诸比丘！对父亲行为邪恶……乃至……。诸比丘！对如来行为邪恶……乃至……。诸比丘！对如来的弟子行为邪恶的愚人、不明事理的非善士，带着伤残、毁坏的自我行事。他是有过失的，会受到智者们的谴责，将产生很多恶业。

诸比丘！对这四种人行为邪恶的愚人、不明事理的非善士，带着伤残、毁坏的自我行事，会受到智者们的谴责，而且会产生很多恶业。

二 诸比丘！对四种人行为正直（恰当）的智者、明事理的善士，带着完整、未受毁坏的自我行事。他是没有过失的，不会受到智者们的谴责，而且会产生很多善业。是哪四种人呢？

诸比丘！对母亲行为正直的智者、明事理的善士，带着完整、未受毁坏的自我行事，没有过失，不会受到智者们的谴责，而且会产生很多善业。诸比丘！对父亲行为正直……乃至……。诸比丘！对如来行为正直……乃至……。诸比丘！对如来的弟子行为正直的智者、明事理的善士，带着完整、未受毁坏的自我行事，没有过失，不会受到智者们的谴责，将产生很多善业。诸比丘！对这四种人行为正直的智者、明事理的善士，带着完整、未受毁坏的自我行事，没有过失，不会受到智者们的谴责，将产生很多善业。

三 “对母亲或父亲行为邪恶，

或对如来、正等觉者，

或对其弟子（行为邪恶），

这样的（邪恶）人会产生许多恶业。

因其对父母等的不法行为，

智者们在此世谴责他，死后他将去往恶趣。

对母亲或父亲行为正直，

或对如来、正等觉者，

或对其弟子（行为正直），

这样的（善良）人会产生许多善业。

因其对父母等的如法行为，

智者们在此世称赞他，死后他将在天界欢喜。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 4.1-50)/1.1 Bhaṇḍagāmavagga 班达村落品 (AN 4.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.5 Anusotasutta 逆流诸人 (AN 4.5)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Anusotasuttaṃ

5. “Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Anusotagāmī puggalo, paṭisotagāmī puggalo, ṭhitatto puggalo, tiṇṇo pāraṅgato [pāragato (sī. syā. kaṃ.)] thale tiṭṭhati brāhmaṇo. Katamo ca, bhikkhave, anusotagāmī puggalo? Idha, bhikkhave, ekacco puggalo kāme ca paṭisevati, pāpañca kammaṃ karoti. Ayaṃ vuccati, bhikkhave, anusotagāmī puggalo.

“Katamo ca, bhikkhave, paṭisotagāmī puggalo? Idha, bhikkhave, ekacco puggalo kāme ca nappaṭisevati, pāpañca kammaṃ na karoti, sahāpi dukkhena sahāpi domanassena assumukhopi rudamāno paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati. Ayaṃ vuccati, bhikkhave, paṭisotagāmī puggalo.

“Katamo ca, bhikkhave, ṭhitatto puggalo? Idha, bhikkhave, ekacco puggalo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha parinibbāyī, anāvattidhammo tasmā lokā. Ayaṃ vuccati, bhikkhave, ṭhitatto puggalo.

“Katamo ca, bhikkhave, puggalo tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo? Idha, bhikkhave, ekacco puggalo āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ vuccati, bhikkhave, puggalo tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.

“Ye keci kāmesu asaññatā janā,

Avītarāgā idha kāmabhogino;

Punappunaṃ jātijarūpagāmi te [jātijarūpagāhino (sī.), jātijarūpagā hi te (syā. kaṃ.)],

Taṇhādhipannā anusotagāmino.

“Tasmā hi dhīro idhupaṭṭhitassatī,

Kāme ca pāpe ca asevamāno;

Sahāpi dukkhena jaheyya kāme,

Paṭisotagāmīti tamāhu puggalaṃ.

“Yo ve kilesāni pahāya pañca,

Paripuṇṇasekho aparihānadhammo;

Cetovasippatto samāhitindriyo,

Sa ve ṭhitattoti naro pavuccati.

“Paroparā yassa samecca dhammā,

Vidhūpitā atthagatā na santi;

Sa ve muni [sa vedagū (sī. syā. kaṃ. pī.)] vusitabrahmacariyo,

Lokantagū pāragatoti vuccatī”ti. pañcamaṃ;

☸---------------------------------------------------------------------

五 逆流诸人

一 “诸比丘！有这四种补特伽罗（人），存在于世上。是哪四种呢？

顺流而行的人，逆流而行的人，自我安住的人，已渡过（生死流）、到达彼岸、站立于陆地上的婆罗门。

又，诸比丘！哪种人是顺流而行的人？

诸比丘！世上有一种人，受用欲乐，做邪恶行为。诸比丘！这被称为顺流而行的人。

又，诸比丘！哪种人是逆流而行的人？

诸比丘！世上有一种人，不受用欲乐，也不做邪恶行为，即使带着痛苦和忧伤，即使泪流满面、哭泣着，也修习圆满清净的梵行。诸比丘！这被称为逆流而行的人。

又，诸比丘！哪种人是自我安住的人？

诸比丘！世上有一种人，因断尽了五种下分结而成为化生者，在那里般涅槃，不会从那个世界退回（此世）。诸比丘！这被称为自我安住的人。

又，诸比丘！哪种补特伽罗是已渡过（生死流）、到达彼岸、站立于陆地上的婆罗门？

诸比丘！世上有一种人，因诸漏已尽，证得无漏的心解脱、慧解脱，于现世中，自己证知、实现，并安住于其中。诸比丘！这被称为已渡过（生死流）、到达彼岸、站立于陆地上的婆罗门。诸比丘！有这四种补特伽罗存在世间。”

二 “世间任何纵情欲乐的人，

未能离贪、享受感官欲乐，

他们一次又一次地趋向生老，

被渴爱征服，是顺流而行者。

因此，有智慧的人在此世保持正念，

不沉溺于欲乐和恶行；

即使带有痛苦，也应舍弃欲乐，

这样的人被称为逆流而行者。

三 谁已断除五（下分）结，

是圆满的有学、不退转者，

心得自在，诸根寂静，

这样的人确实被称为自我安住者。

对他来说，高下好坏诸法，

已被智慧审察、摧毁、灭尽而不存在；

他是牟尼（智者），梵行已立，

超越世间，被称为已达彼岸者。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 4.1-50)/1.1 Bhaṇḍagāmavagga 班达村落品 (AN 4.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.6 Appassutasutta 少闻诸人 (AN 4.6)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Appassutasuttaṃ

6. “Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Appassuto sutena anupapanno, appassuto sutena upapanno, bahussuto sutena anupapanno, bahussuto sutena upapanno. Kathañca, bhikkhave, puggalo appassuto hoti sutena anupapanno? Idha, bhikkhave, ekaccassa puggalassa appakaṃ sutaṃ hoti – suttaṃ geyyaṃ veyyākaraṇaṃ gāthā udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. So tassa appakassa sutassa na atthamaññāya dhammamaññāya [na dhammamaññāya (pī. ka.)] dhammānudhammappaṭipanno hoti. Evaṃ kho, bhikkhave, puggalo appassuto hoti sutena anupapanno.

“Kathañca, bhikkhave, puggalo appassuto hoti sutena upapanno? Idha, bhikkhave, ekaccassa puggalassa appakaṃ sutaṃ hoti – suttaṃ geyyaṃ veyyākaraṇaṃ gāthā udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. So tassa appakassa sutassa atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti. Evaṃ kho, bhikkhave, puggalo appassuto hoti sutena upapanno.

“Kathañca, bhikkhave, puggalo bahussuto hoti sutena anupapanno? Idha, bhikkhave, ekaccassa puggalassa bahukaṃ sutaṃ hoti – suttaṃ geyyaṃ veyyākaraṇaṃ gāthā udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. So tassa bahukassa sutassa na atthamaññāya dhammamaññāya [na dhammamaññāya (pī.)] dhammānudhammappaṭipanno hoti. Evaṃ kho, bhikkhave, puggalo bahussuto hoti sutena anupapanno.

“Kathañca, bhikkhave, puggalo bahussuto hoti sutena upapanno? Idha, bhikkhave, ekaccassa puggalassa bahukaṃ sutaṃ hoti – suttaṃ geyyaṃ veyyākaraṇaṃ gāthā udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. So tassa bahukassa sutassa atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti. Evaṃ kho, bhikkhave, puggalo bahussuto hoti sutena upapanno. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.

“Appassutopi ce hoti, sīlesu asamāhito;

Ubhayena naṃ garahanti, sīlato ca sutena ca.

“Appassutopi ce hoti, sīlesu susamāhito;

Sīlato naṃ pasaṃsanti, tassa sampajjate sutaṃ.

“Bahussutopi ce hoti, sīlesu asamāhito;

Sīlato naṃ garahanti, nāssa sampajjate sutaṃ.

“Bahussutopi ce hoti, sīlesu susamāhito;

Ubhayena naṃ pasaṃsanti, sīlato ca sutena ca.

“Bahussutaṃ dhammadharaṃ, sappaññaṃ buddhasāvakaṃ;

Nekkhaṃ jambonadasseva, ko taṃ ninditumarahati;

Devāpi naṃ pasaṃsanti, brahmunāpi pasaṃsito”ti. chaṭṭhaṃ;

☸---------------------------------------------------------------------

六 听闻少的人

一O “诸位比丘！有这四种人，存在于世间。是哪四种呢？

听闻得少而未达成（与听闻相应），听闻得少而已达成，听闻得多而未达成，听闻得多而已达成，这四种人。

又，诸位比丘！怎样的人，是听闻得少而未达成呢？

诸位比丘！世间有一种人，听闻得少——即经、应颂、记说、讽颂、无问自说、如是说、本生、未曾有法、知解等（九分教）——他对于这少量听闻的内容，不了解其义理，不认识法要，不遵循法与次要的法去实践。诸位比丘！这样的人，就称为听闻得少而未达成。

又，诸位比丘！怎样称为听闻得少而已达成的人呢？

诸位比丘！世间有一种人，听闻得少——即经……乃至知解等——他虽然听闻得少，但能理解其义理，认识其法要，遵循法与次要的法去实践。诸位比丘！这样的人，就称为听闻得少而已达成。

又，诸位比丘！怎样的人是听闻得多而未达成呢？

诸位比丘！世间有一种人，听闻得多——即经……乃至知解等——他虽然听闻得多，但不了解其义理，不认识其法要，不遵循法与次要的法去实践。诸位比丘！这样的人，就称为听闻得多而未达成。

又，诸位比丘！怎样称为听闻得多而已达成的人呢？

诸位比丘！世间有一种人，听闻得多——即经……乃至知解等——他既然听闻得多，而且能理解其义理，认识其法要，遵循法与次要的法去实践。

诸位比丘！这样的人称为听闻得多而已达成。诸位比丘！有这四种人，存在于世间。”

二 即使听闻少 如果戒行缺

因戒行和听闻 两方面受呵责

即使听闻少 戒行善受持

因戒行受称赞 但听闻不圆满

即使听闻多 戒行有缺失

因戒行受呵责 听闻尚未圆满

听闻广博多 戒行亦具足

因戒行和听闻 两方面受称赞

多闻持法者 具慧佛弟子

如同阎浮檀金 又有谁敢指责

诸天也称赞他 梵天也会称赞

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 4.1-50)/1.1 Bhaṇḍagāmavagga 班达村落品 (AN 4.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.7 Sobhanasutta 庄严僧团 (AN 4.7)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Sobhanasuttaṃ

7. “Cattārome, bhikkhave, viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā saṅghaṃ sobhenti. Katame cattāro? Bhikkhu, bhikkhave, viyatto vinīto visārado bahussuto dhammadharo dhammānudhammappaṭipanno saṅghaṃ sobheti. Bhikkhunī, bhikkhave, viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā saṅghaṃ sobheti. Upāsako, bhikkhave, viyatto vinīto visārado bahussuto dhammadharo dhammānudhammappaṭipanno saṅghaṃ sobheti. Upāsikā, bhikkhave, viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā saṅghaṃ sobheti. Ime kho, bhikkhave, cattāro viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā saṅghaṃ sobhentī”ti.

“Yo hoti viyatto [vyatto (sī. pī.), byatto (syā. kaṃ.)] ca visārado ca,

Bahussuto dhammadharo ca hoti;

Dhammassa hoti anudhammacārī,

Sa tādiso vuccati saṅghasobhano [saṃghasobhaṇo (ka.)].

“Bhikkhu ca sīlasampanno, bhikkhunī ca bahussutā;

Upāsako ca yo saddho, yā ca saddhā upāsikā;

Ete kho saṅghaṃ sobhenti, ete hi saṅghasobhanā”ti. sattamaṃ;

☸---------------------------------------------------------------------

七 庄严僧团

一 诸位比丘！有四种人，聪明、调伏、无畏、多闻、持法，能行法次法（随法），庄严僧团。是哪四种呢？

诸位比丘！聪明、调伏、无畏、多闻、持法，而且能行法次法的比丘，庄严僧团。诸位比丘！聪明、调伏、无畏、多闻、持法，又能行法次法的比丘尼，庄严僧团。

诸位比丘！聪明……等的优婆塞（男居士），也能庄严僧团。诸位比丘！聪明……等的优婆夷（女居士），也能庄严僧团。诸位比丘！这四种人，聪明、调伏、无畏、多闻、持法，而能行法次法，以此庄严僧团。”

二 聪明又无畏 多闻持法者

修行法次法 这样的人称为庄严僧团者

具足戒行的比丘 多闻的比丘尼

具足信心的优婆塞 以及具足信心的优婆夷

他们能庄严僧伽 他们是庄严僧伽者

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2560.3.2 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 4.1-50)/1.1 Bhaṇḍagāmavagga 班达村落品 (AN 4.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.8 Vesārajjasutta 四无畏经 (AN 4.8)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Vesārajjasuttaṃ

四无畏经

8. “Cattārimāni, bhikkhave, tathāgatassa vesārajjāni, yehi vesārajjehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

“诸位比丘！这些是如来的四种无所畏，如来具备了这些无所畏，宣称自己处于最胜的地位，在会众中作狮子吼，转动（无上）梵轮。

Katamāni cattāri?

是哪四种呢？

‘Sammāsambuddhassa te paṭijānato ime dhammā anabhisambuddhā’

➊ （一切智无所畏，）有人责难：你自称是正等觉者，但对于这些法，并未完全证悟——

ti tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessatīti nimittametaṃ, bhikkhave, na samanupassāmi.

对此，无论是沙门、婆罗门、天神、魔罗、梵天，或世间任何其他人，我看不出有谁能如法地反驳我，指出其原因。诸位比丘！我完全看不出有此可能。

Etamahaṃ [etampahaṃ (sī. syā. kaṃ. pī.)], bhikkhave, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

诸位比丘！因为我完全看不出有此（被驳斥的）可能，所以我安稳、无怖、无畏地安住。

“‘Khīṇāsavassa te paṭijānato ime āsavā aparikkhīṇā’

➋ （漏尽无所畏，）有人责难：你自称烦恼已尽（漏尽），但这些烦恼（漏）尚未完全断尽——

ti tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessatīti nimittametaṃ, bhikkhave, na samanupassāmi.

对此，无论是沙门、婆罗门、天神、魔罗、梵天，或世间任何其他人，我看不出有谁能如法地反驳我，指出其原因。诸位比丘！我完全看不出有此可能。

Etamahaṃ, bhikkhave, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

诸位比丘！因为我完全看不出有此（被驳斥的）可能，所以我安稳、无怖、无畏地安住。

“‘Ye kho pana te antarāyikā dhammā vuttā te paṭisevato nālaṃ antarāyāyā’

➌ （说障道无所畏，）有人责难：你所说的这些障碍法，去实践它们，未必会构成障碍——

ti tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessatīti nimittametaṃ, bhikkhave, na samanupassāmi.

对此，无论是沙门、婆罗门、天神、魔罗、梵天，或世间任何其他人，我看不出有谁能如法地反驳我，指出其原因。诸位比丘！我完全看不出有此可能。

Etamahaṃ, bhikkhave, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

诸位比丘！因为我完全看不出有此（被驳斥的）可能，所以我安稳、无怖、无畏地安住。

“‘Yassa kho pana te atthāya dhammo desito so na niyyāti takkarassa sammā dukkhakkhayāyā’

➍ （说尽苦道无所畏，）又或者有人责难：你为了某种目的而说法，但实践者并不能因此而完全导向苦的灭尽——

ti tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessatīti nimittametaṃ, bhikkhave, na samanupassāmi.

对此，无论是沙门、婆罗门、天神、魔罗、梵天，或世间任何其他人，我看不出有谁能如法地反驳我，指出其原因。诸位比丘！我完全看不出有此可能。

Etamahaṃ, bhikkhave, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

诸位比丘！因为我完全看不出有此（被驳斥的）可能，所以我安稳、无怖、无畏地安住。

Imāni kho, bhikkhave, cattāri tathāgatassa vesārajjāni, yehi vesārajjehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavattetī”ti.

诸位比丘！这些就是如来的四种无所畏，如来具备了这些无所畏，宣称自己处于最胜的地位，在会众中作狮子吼，转动（无上）梵轮。

“Ye kecime vādapathā puthussitā,

所有各种世间的论说途径，

Yaṃ nissitā samaṇabrāhmaṇā ca;

沙门与婆罗门所依止的；

Tathāgataṃ patvā na te bhavanti,

它们遇到如来时便不存在，

Visāradaṃ vādapathātivattaṃ [vādapathābhivattinaṃ (sī.), vādapathāti vuttaṃ (pī. ka.)].

（因为佛陀）无畏，超越论说途径。

“Yo dhammacakkaṃ abhibhuyya kevalī [kevalaṃ (syā.), kevalo (ka.)],

他征服一切，圆满独自觉悟，

Pavattayī sabbabhūtānukampī;

为怜悯一切众生而转法轮；

Taṃ tādisaṃ devamanussaseṭṭhaṃ,

像这样一位天人之中的最胜者，

Sattā namassanti bhavassa pāragun”ti.

众生礼敬他——已达生死彼岸者。”

aṭṭhamaṃ;

四无畏经 ～班达村落品‧第八经终

～《增支部经典‧四集‧班达村落品‧Vesārajjasutta 四无畏经》(AN 4.8)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 4.1-50)/1.1 Bhaṇḍagāmavagga 班达村落品 (AN 4.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.9 Taṇhuppādasutta 四爱起处 (AN 4.9)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Taṇhuppādasuttaṃ

9. “Cattārome, bhikkhave, taṇhuppādā yattha bhikkhuno taṇhā uppajjamānā uppajjati. Katame cattāro? Cīvarahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati; piṇḍapātahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati; senāsanahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati; itibhavābhavahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati. Ime kho, bhikkhave, cattāro taṇhuppādā yattha bhikkhuno taṇhā uppajjamānā uppajjatī”ti.

“Taṇhā dutiyo puriso, dīghamaddhāna saṃsaraṃ;

Itthabhāvaññathābhāvaṃ, saṃsāraṃ nātivattati.

“Evamādīnavaṃ ñatvā, taṇhaṃ dukkhassa sambhavaṃ;

Vītataṇho anādāno, sato bhikkhu paribbaje”ti [itivu. 15, 105]. navamaṃ;

☸---------------------------------------------------------------------

九 四种爱生起之处

一O 诸位比丘！这四种是爱生起之处，比丘的爱在这些地方生起。是哪四种呢？

诸位比丘！或者因为衣服的缘故，比丘的爱生起；或者因为乞食的缘故……或者因为床座（住所）的缘故，比丘的爱生起；诸位比丘！或者因为这样那样存在（此有、后有）的缘故，比丘的爱生起。

诸位比丘！这四种是爱生起之处，在这些地方，比丘的爱生起。”

二 人有爱作为同伴 在漫漫长途中轮回

经历此生又彼生 无法超越这轮回

了知这过患之后 爱是苦生起的原因

远离渴爱无执取 具念比丘应游方

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 4.1-50)/1.1 Bhaṇḍagāmavagga 班达村落品 (AN 4.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.10 Yogasutta 四轭 (AN 4.10)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Yogasuttaṃ

10. “Cattārome, bhikkhave, yogā. Katame cattāro? Kāmayogo, bhavayogo, diṭṭhiyogo, avijjāyogo. Katamo ca, bhikkhave, kāmayogo? Idha, bhikkhave, ekacco kāmānaṃ samudayañca atthaṅgamañca [atthagamañca (sī. pī.)] assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Tassa kāmānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ appajānato [nappajānato (syā. kaṃ. ka.)] yo kāmesu kāmarāgo kāmanandī [kāmanandi (sī. syā. kaṃ.)] kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho kāmajjhosānaṃ kāmataṇhā sānuseti. Ayaṃ vuccati, bhikkhave, kāmayogo. Iti kāmayogo.

“Bhavayogo ca kathaṃ hoti? Idha, bhikkhave, ekacco bhavānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Tassa bhavānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ appajānato yo bhavesu bhavarāgo bhavanandī bhavasneho bhavamucchā bhavapipāsā bhavapariḷāho bhavajjhosānaṃ bhavataṇhā sānuseti. Ayaṃ vuccati, bhikkhave, bhavayogo. Iti kāmayogo bhavayogo.

“Diṭṭhiyogo ca kathaṃ hoti? Idha, bhikkhave, ekacco diṭṭhīnaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Tassa diṭṭhīnaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ appajānato yo diṭṭhīsu diṭṭhirāgo diṭṭhinandī diṭṭhisneho diṭṭhimucchā diṭṭhipipāsā diṭṭhipariḷāho diṭṭhijjhosānaṃ [diṭṭhiajjhosānaṃ (sī. pī.)] diṭṭhitaṇhā sānuseti. Ayaṃ vuccati, bhikkhave, diṭṭhiyogo. Iti kāmayogo bhavayogo diṭṭhiyogo.

“Avijjāyogo ca kathaṃ hoti? Idha, bhikkhave, ekacco channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Tassa channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ appajānato yā chasu phassāyatanesu avijjā aññāṇaṃ sānuseti. Ayaṃ vuccati, bhikkhave, avijjāyogo. Iti kāmayogo bhavayogo diṭṭhiyogo avijjāyogo, saṃyutto pāpakehi akusalehi dhammehi saṃkilesikehi ponobhavikehi [pono bbhavikehi (syā. ka.)] sadarehi dukkhavipākehi āyatiṃ jātijarāmaraṇikehi. Tasmā ayogakkhemīti vuccati. Ime kho, bhikkhave, cattāro yogā.

“Cattārome, bhikkhave, visaṃyogā. Katame cattāro? Kāmayogavisaṃyogo, bhavayogavisaṃyogo, diṭṭhiyogavisaṃyogo, avijjāyogavisaṃyogo. Katamo ca, bhikkhave, kāmayogavisaṃyogo? Idha, bhikkhave, ekacco kāmānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. Tassa kāmānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānato yo kāmesu kāmarāgo kāmanandī kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho kāmajjhosānaṃ kāmataṇhā sā nānuseti. Ayaṃ vuccati, bhikkhave, kāmayogavisaṃyogo. Iti kāmayogavisaṃyogo.

“Bhavayogavisaṃyogo ca kathaṃ hoti? Idha, bhikkhave, ekacco bhavānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. Tassa bhavānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānato yo bhavesu bhavarāgo bhavanandī bhavasneho bhavamucchā bhavapipāsā bhavapariḷāho bhavajjhosānaṃ bhavataṇhā sā nānuseti. Ayaṃ vuccati, bhikkhave, bhavayogavisaṃyogo. Iti kāmayogavisaṃyogo bhavayogavisaṃyogo.

“Diṭṭhiyogavisaṃyogo ca kathaṃ hoti? Idha, bhikkhave, ekacco diṭṭhīnaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. Tassa diṭṭhīnaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānato yo diṭṭhīsu diṭṭhirāgo diṭṭhinandī diṭṭhisneho diṭṭhimucchā diṭṭhipipāsā diṭṭhipariḷāho diṭṭhijjhosānaṃ diṭṭhitaṇhā sā nānuseti. Ayaṃ vuccati, bhikkhave, diṭṭhiyogavisaṃyogo. Iti kāmayogavisaṃyogo bhavayogavisaṃyogo diṭṭhiyogavisaṃyogo.

“Avijjāyogavisaṃyogo ca kathaṃ hoti? Idha, bhikkhave, ekacco channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. Tassa channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānato yā chasu phassāyatanesu avijjā aññāṇaṃ sā nānuseti. Ayaṃ vuccati, bhikkhave, avijjāyogavisaṃyogo. Iti kāmayogavisaṃyogo bhavayogavisaṃyogo diṭṭhiyogavisaṃyogo avijjāyogavisaṃyogo, visaṃyutto pāpakehi akusalehi dhammehi saṃkilesikehi ponobhavikehi sadarehi dukkhavipākehi āyatiṃ jātijarāmaraṇikehi. Tasmā yogakkhemīti vuccati. Ime kho, bhikkhave, cattāro visaṃyogā”ti.

“Kāmayogena saṃyuttā, bhavayogena cūbhayaṃ;

Diṭṭhiyogena saṃyuttā, avijjāya purakkhatā.

“Sattā gacchanti saṃsāraṃ, jātimaraṇagāmino;

Ye ca kāme pariññāya, bhavayogañca sabbaso.

“Diṭṭhiyogaṃ samūhacca, avijjañca virājayaṃ;

Sabbayogavisaṃyuttā, te ve yogātigā munī”ti. dasamaṃ;

Bhaṇḍagāmavaggo paṭhamo.

Tassuddānaṃ –

Anubuddhaṃ papatitaṃ dve, khatā anusotapañcamaṃ;

Appassuto ca sobhanaṃ, vesārajjaṃ taṇhāyogena te dasāti.

☸---------------------------------------------------------------------

十 四轭

一 诸位比丘！这些是四种轭。是哪四种呢？

是：欲轭、有轭、见轭及无明轭。

诸位比丘！什么是欲轭呢？

诸位比丘！世间有一种人，对于欲的集起、灭没、乐味、过患、出离，不能如实了知；由于他对于欲的集起、灭没、乐味、过患、出离，不能如实了知，所以对于种种欲，潜藏着欲贪、欲喜、欲爱、欲迷、欲渴、欲恼、欲执、欲爱等（烦恼随眠）。诸位比丘！这称为欲轭。

以上是欲轭。又，什么是有轭呢？

诸位比丘！世间有一种人，对于有的（集起、灭没、乐味、过患、出离），不能如实了知；由于他对于有的集起……，不能如实了知，所以对于种种有，潜藏着有贪、有喜、有爱、有迷、有渴、有恼、有执、有爱等（烦恼随眠）。诸位比丘！这称为有轭。

以上是欲轭与有轭。又，什么是见轭呢？

诸位比丘！世间有一种人，对于见的集起……，不能如实了知；由于他对于见的集起……，不能如实了知，所以对于种种见，潜藏着见贪、见喜、见爱、见迷、见渴、见恼、见执、见爱等（烦恼随眠）。诸位比丘！这称为见轭。

以上是欲轭、有轭、见轭。又，什么是无明轭呢？

诸位比丘！世间有一种人，对于六触处的集起……，不能如实了知；由于他对于六触处的集起……，不能如实了知，所以在六触处潜藏着无明、无智。诸位比丘！这称为无明轭。

以上是欲轭、有轭、见轭、无明轭。

（被这些轭）束缚的人，与导致再生、带来怖畏、产生苦果、未来有生老死的恶不善法相应，因此称为未从诸轭得安稳。诸位比丘！这些是四种轭。

二 诸位比丘！这些是四种离轭（脱离束缚）。是哪四种呢？

是：欲轭之离轭、有轭之离轭、见轭之离轭、无明轭之离轭。

又，诸位比丘！什么是欲轭之离轭？

诸位比丘！世间有一种人，对于欲的集起、灭没、乐味、过患，能如实了知出离；由于他对于欲的集起……，能如实了知出离，因此对于种种欲，欲贪、欲喜、欲爱、欲迷、欲渴、欲恼、欲执、欲爱等（烦恼随眠）不再潜藏……。诸位比丘！这称为欲轭之离轭。

以上是欲轭之离轭。又，什么是有轭之离轭呢？

诸位比丘！世间有一种人，对于有的集起……，能如实了知出离；由于他对于有的集起……，能如实了知出离，因此对于种种有，有贪……有爱等（烦恼随眠）不再潜藏……。诸位比丘！这称为有轭之离轭。

以上是欲轭之离轭与有轭之离轭。又，什么见轭之离轭呢？

诸位比丘！世间有一种人，对于见的集起……，能如实了知出离；由于他对于见的集起……，能如实了知出离，因此对于种种见，见贪……见爱等（烦恼随眠）不再潜藏……。诸位比丘！这称为见轭之离轭。

以上是欲轭之离轭与有轭之离轭与见轭之离轭。又，什么无明轭之离轭？

诸位比丘！世间有一种人，对于六触处的集起……，能如实了知出离；由于他对于六触处的集起……，能如实了知出离，因此于六触处，无明、无智等（烦恼随眠）不再潜藏。诸位比丘！这称为无明轭之离轭。

以上是欲轭之离轭，……无明轭之离轭。

（解脱这些轭的人），远离了导致再生、带来怖畏、产生苦果、未来有生老死的恶不善法，因此称为已从诸轭得安稳。诸位比丘！这些是四种离轭。”

三 与欲轭相连 亦与有轭相连

与见轭相连 无明在前引导

众生趣向轮回 经历生生死死

而那些人了知欲 以及彻底了知有轭

根除见轭之后 又使无明消退

解脱一切诸轭 他们是超越诸轭的牟尼

此品摄颂：

不觉、堕落、两种伤、第五顺流，

少闻、庄严、无所畏、爱与轭为十。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 4.1-50)/1.2 Caravagga 行品 (AN 4.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.1 Carasutta 所行 (AN 4.11)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Caravaggo

1. Carasuttaṃ

11. [itivu. 110] “Carato cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṃsāvitakko vā. Taṃ ce bhikkhu adhivāseti, nappajahati na vinodeti na byantīkaroti [byantikaroti (pī.), byantiṃ karoti (ka.)] na anabhāvaṃ gameti, carampi, bhikkhave, bhikkhu evaṃbhūto ‘anātāpī anottāpī satataṃ samitaṃ kusīto hīnavīriyo’ti vuccati.

“Ṭhitassa cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṃsāvitakko vā. Taṃ ce bhikkhu adhivāseti, nappajahati na vinodeti na byantīkaroti na anabhāvaṃ gameti, ṭhitopi, bhikkhave, bhikkhu evaṃbhūto ‘anātāpī anottāpī satataṃ samitaṃ kusīto hīnavīriyo’ti vuccati.

“Nisinnassa cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṃsāvitakko vā. Taṃ ce bhikkhu adhivāseti, nappajahati na vinodeti na byantīkaroti na anabhāvaṃ gameti, nisinnopi, bhikkhave, bhikkhu evaṃbhūto ‘anātāpī anottāpī satataṃ samitaṃ kusīto hīnavīriyo’ti vuccati.

“Sayānassa cepi, bhikkhave, bhikkhuno jāgarassa uppajjati kāmavitakko vā byāpādavitakko vā vihiṃsāvitakko vā. Taṃ ce bhikkhu adhivāseti, nappajahati na vinodeti na byantīkaroti na anabhāvaṃ gameti, sayānopi, bhikkhave, bhikkhu jāgaro evaṃbhūto ‘anātāpī anottāpī satataṃ samitaṃ kusīto hīnavīriyo’ti vuccati.

“Carato cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṃsāvitakko vā. Taṃ ce bhikkhu nādhivāseti, pajahati vinodeti byantīkaroti anabhāvaṃ gameti, carampi, bhikkhave, bhikkhu evaṃbhūto ‘ātāpī ottāpī satataṃ samitaṃ āraddhavīriyo pahitatto’ti vuccati.

“Ṭhitassa cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṃsāvitakko vā. Taṃ ce bhikkhu nādhivāseti, pajahati vinodeti byantīkaroti anabhāvaṃ gameti, ṭhitopi, bhikkhave, bhikkhu evaṃbhūto ‘ātāpī ottāpī satataṃ samitaṃ āraddhavīriyo pahitatto’ti vuccati.

“Nisinnassa cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṃsāvitakko vā. Taṃ ce bhikkhu nādhivāseti, pajahati vinodeti byantīkaroti anabhāvaṃ gameti, nisinnopi, bhikkhave, bhikkhu evaṃbhūto ‘ātāpī ottāpī satataṃ samitaṃ āraddhavīriyo pahitatto’ti vuccati.

“Sayānassa cepi, bhikkhave, bhikkhuno jāgarassa uppajjati kāmavitakko vā byāpādavitakko vā vihiṃsāvitakko vā. Taṃ ce bhikkhu nādhivāseti, pajahati vinodeti byantīkaroti anabhāvaṃ gameti, sayānopi, bhikkhave, bhikkhu jāgaro evaṃbhūto ‘ātāpī ottāpī satataṃ samitaṃ āraddhavīriyo pahitatto’ti vuccatī”ti.

“Caraṃ vā yadi vā tiṭṭhaṃ, nisinno uda vā sayaṃ;

Yo vitakkaṃ vitakketi, pāpakaṃ gehanissitaṃ.

“Kummaggappaṭipanno so, mohaneyyesu mucchito;

Abhabbo tādiso bhikkhu, phuṭṭhuṃ sambodhimuttamaṃ.

“Yo ca caraṃ vā tiṭṭhaṃ vā, nisinno uda vā sayaṃ;

Vitakkaṃ samayitvāna, vitakkūpasame rato;

Bhabbo so tādiso bhikkhu, phuṭṭhuṃ sambodhimuttaman”ti. paṭhamaṃ;

☸---------------------------------------------------------------------

第二 行品

十一 行住坐卧

一 “诸位比丘！如果比丘在行走时，生起了欲寻（贪欲的念头）、恚寻（嗔恨的念头）或害寻（伤害的念头），而这位比丘容忍它，不舍弃、不排除、不终结、不使它消失，那么诸位比丘！这样的比丘，即使在行走，也被称为‘无热忱，无惭愧，恒常懈怠，缺乏精进’。

诸位比丘！如果比丘在站立时，生起了欲寻……或害寻，而这位比丘容忍它……不使它消失，那么诸位比丘！这样的比丘，即使在站立，也被称为‘无热忱，无惭愧，恒常懈怠，缺乏精进’。

诸位比丘！如果比丘在坐着时，生起了欲寻……或害寻，而这位比丘容忍它……不使它消失，那么诸位比丘！这样的比丘，即使在坐着，也被称为‘无热忱，无惭愧，恒常懈怠，缺乏精进’。

诸位比丘！如果比丘在躺卧而醒觉时，生起了欲寻……或害寻，而这位比丘容忍它……不使它消失，那么诸位比丘！这样的比丘，即使在躺卧醒觉时，也被称为‘无热忱，无惭愧，恒常懈怠，缺乏精进’。

二 诸位比丘！如果比丘在行走时，生起了欲寻……或害寻，而这位比丘不容忍它，舍弃、排除、终结、使它消失，那么诸位比丘！这样的比丘，即使在行走，也被称为‘有热忱，有惭愧，恒常发起精进，是奋励自勤者’。

诸位比丘！如果比丘在站立时……生起了欲寻……或害寻，而这位比丘不容忍它……使它消失，那么诸位比丘！这样的比丘，即使在站立，也被称为‘有热忱，有惭愧，恒常发起精进，是奋励自勤者’。

诸位比丘！如果比丘在坐着时……生起了欲寻……或害寻，而这位比丘不容忍它……使它消失，那么诸位比丘！这样的比丘，即使在坐着，也被称为‘有热忱，有惭愧，恒常发起精进，是奋励自勤者’。

诸位比丘！如果比丘在躺卧而醒觉时，生起了欲寻……或害寻，而这位比丘不容忍它，舍弃、排除、终结、使它消失，那么诸位比丘！这样的比丘，即使在躺卧醒觉时，也被称为‘有热忱，有惭愧，恒常发起精进，是奋励自勤者’。”

三 无论是行走或站立 或是坐着或躺卧

谁生起邪恶的念头 那在家相关的思绪

他已走上错误的道路 沉迷于令人迷惑的事物

这样的比丘不可能 证得无上的正等觉

而无论是行走或站立 或是坐着或躺卧

谁平息了那些念头 乐于止息各种寻思

这样的比丘有可能 证得无上的正等觉

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 4.1-50)/1.2 Caravagga 行品 (AN 4.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.2 Sīlasutta 具戒 (AN 4.12)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Sīlasuttaṃ

12. “Sampannasīlā, bhikkhave, viharatha sampannapātimokkhā, pātimokkhasaṃvarasaṃvutā viharatha ācāragocarasampannā aṇumattesu vajjesu bhayadassāvino. Samādāya sikkhatha sikkhāpadesu. Sampannasīlānaṃ vo, bhikkhave, viharataṃ sampannapātimokkhānaṃ pātimokkhasaṃvarasaṃvutānaṃ viharataṃ ācāragocarasampannānaṃ aṇumattesu vajjesu bhayadassāvīnaṃ samādāya sikkhataṃ sikkhāpadesu kimassa uttari karaṇīyaṃ?

“Carato cepi, bhikkhave, bhikkhuno abhijjhābyāpādo vigato hoti, thinamiddhaṃ… uddhaccakukkuccaṃ… vicikicchā pahīnā hoti, āraddhaṃ hoti vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ, carampi, bhikkhave, bhikkhu evaṃbhūto ‘ātāpī ottāpī satataṃ samitaṃ āraddhavīriyo pahitatto’ti vuccati.

“Ṭhitassa cepi, bhikkhave, bhikkhuno abhijjhābyāpādo vigato hoti, thinamiddhaṃ… uddhaccakukkuccaṃ… vicikicchā pahīnā hoti, āraddhaṃ hoti vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ, ṭhitopi, bhikkhave, bhikkhu evaṃbhūto ‘ātāpī ottāpī satataṃ samitaṃ āraddhavīriyo pahitatto’ti vuccati.

“Nisinnassa cepi, bhikkhave, bhikkhuno abhijjhābyāpādo vigato hoti, thinamiddhaṃ… uddhaccakukkuccaṃ… vicikicchā pahīnā hoti, āraddhaṃ hoti vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ, nisinnopi, bhikkhave, bhikkhu evaṃbhūto ‘ātāpī ottāpī satataṃ samitaṃ āraddhavīriyo pahitatto’ti vuccati.

“Sayānassa cepi, bhikkhave, bhikkhuno jāgarassa abhijjhābyāpādo vigato hoti, thinamiddhaṃ… uddhaccakukkuccaṃ… vicikicchā pahīnā hoti, āraddhaṃ hoti vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ, sayānopi, bhikkhave, bhikkhu jāgaro evaṃbhūto ‘ātāpī ottāpī satataṃ samitaṃ āraddhavīriyo pahitatto’ti vuccatī”ti.

“Yataṃ [yathā (ka.) itivu. 111] care yataṃ [yathā (ka.) itivu. 111] tiṭṭhe, yataṃ [yathā (ka.) itivu. 111] acche yataṃ [yathā (ka.) itivu. 111] saye;

Yataṃ [yathā (ka.) itivu. 111] samiñjaye [sammiñjaye (sī. syā. kaṃ. pī.)] bhikkhu, yatamenaṃ [yatameva naṃ (sī.), yatametaṃ (syā. kaṃ.), yatameva (?)] pasāraye.

“Uddhaṃ tiriyaṃ apācīnaṃ, yāvatā jagato gati;

Samavekkhitā ca dhammānaṃ, khandhānaṃ udayabbayaṃ.

“Cetosamathasāmīciṃ, sikkhamānaṃ sadā sataṃ;

Satataṃ pahitattoti, āhu bhikkhuṃ tathāvidhan”ti. dutiyaṃ;

☸---------------------------------------------------------------------

十二 具足戒行

一 诸位比丘！你们应当具足戒行而住，具足波罗提木叉，守护波罗提木叉的律仪而住，具足正当的行为与活动范围，对微小的过失也见到怖畏，应领受学习各项学处。诸位比丘！当你们具足戒行而住，具足波罗提木叉，守护波罗提木叉的律仪而住，具足正当的行为与活动范围，对微小的过失见到怖畏，领受学习各项学处时，还有什么更进一步需要做的呢？

诸位比丘！如果比丘在行走时，贪欲与嗔恚已经远离，昏沉与睡眠……掉举与追悔……疑已经断除，精进已经发起而不松懈，正念现前而不迷忘，身轻安而不躁动，心安定而专一。诸位比丘！这样的比丘，即使在行走，也被称为‘有热忱，有惭愧，恒常不断地发起精进，是奋励自勤者’。

诸位比丘！如果比丘在站立时，也远离了贪欲与嗔恚……心专一于一境……。诸位比丘！这样的比丘，即使在站立，也被称为‘有热忱，有惭愧，恒常不断地发起精进，是奋励自勤者’。

诸位比丘！如果比丘在坐着时，也远离了贪欲与嗔恚……心专一于一境……。诸位比丘！这样的比丘……发起精进，被称为‘奋励自勤者’。

诸位比丘！比丘在躺卧而醒觉时，也远离了贪欲与嗔恚……心专一于一境……。诸位比丘！这样的比丘，即使在躺卧醒觉时，也被称为‘有热忱，有惭愧，恒常不断地发起精进，是奋励自勤者’。”

二 行走时自我约束 站立时自我约束

坐着时自我约束 躺卧时自我约束

比丘约束其屈身 也约束其伸展

向上横向与向下 遍及世界的范围

善于观察诸法 以及五蕴的生灭

修习心寂止之道 恒常具念而修学

这样的比丘常恒 被称为奋励自勤者

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 4.1-50)/1.2 Caravagga 行品 (AN 4.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.3 Padhānasutta 四正勤 (AN 4.13)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Padhānasuttaṃ

☆ 四正勤 ➾ 防恶（应遍知） ➾ 断恶（应断） ➾ 修善（应修习） ➾ 成善（应现证）。

13. “Cattārimāni, bhikkhave, sammappadhānāni. Katamāni cattāri?

“诸位比丘！这些是四正勤。是哪四种呢？

Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;

在此，诸位比丘！比丘下定决心，努力，发起精进，策励心志，全力以赴，为了‘➊ 防恶——防止未生起的恶、不善法’，令它们不生起；

uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;

下定决心，努力，发起精进，策励心志，全力以赴，为了‘➋ 断恶——舍断已生起的恶、不善法’，令它们被断除；

anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;

下定决心，努力，发起精进，策励心志，全力以赴，为了‘➌ 修善——生起未生起的善法’，令它们生起；

uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

下定决心，努力，发起精进，策励心志，全力以赴，为了‘➍ 成善——保持已生起的善法’，令它们稳固、不忘失、增长、广大、修习圆满。

Imāni kho, bhikkhave, cattāri sammappadhānānī”ti.

诸位比丘！这些就是四正勤。”

“Sammappadhānā māradheyyābhibhūtā,

行持正勤的人 超越魔罗领域

Te asitā jātimaraṇabhayassa pāragū;

他们无所依执 度脱生老死怖畏

Te tusitā jetvā māraṃ savāhiniṃ [savāhanaṃ (syā. kaṃ. pī. ka.)] te anejā,

他们喜悦满足 战胜魔罗及其军队 他们不动摇

Sabbaṃ namucibalaṃ upātivattā te sukhitā”ti. tatiyaṃ;

超越一切魔军力 这样的人得安乐

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.8.18 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 4.1-50)/1.2 Caravagga 行品 (AN 4.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.4 Saṃvarasutta 律仪勤 (AN 4.14)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Saṃvarasuttaṃ

律仪勤

☆ 四圣谛义 ➾ ⑴ 律仪勤（防恶）──“苦圣谛”应遍知“防护根门”；⑵ 断勤（断恶）──“集圣谛”应断“三恶寻”；⑶ 修勤（修善）──“道圣谛”应修习“七菩提分”；⑷ 随护勤（成善）──“灭圣谛”应现证“不净观、善之定相”。 (SN 56.29, 1099)

☆ 四护勤（四众勤、四正断） Cattāri padhānāni ➾ ① 律仪勤（防护根门） saṃvara-padhāna、② 断勤（断三恶寻） pahāna-padhāna、③ 修勤（七菩提分） bhāvanā-padhāna、④ 随护勤（善护禅相） anurakkhaṇā-padhāna。 (AN 4.14)

14. “Cattārimāni, bhikkhave, padhānāni.

“诸位比丘！这些是四（护）勤。

Katamāni cattāri?

是哪四种呢？

Saṃvarappadhānaṃ, pahānappadhānaṃ, bhāvanāppadhānaṃ, anurakkhaṇāppadhānaṃ.

是：‘⓵ 律仪勤、⓶ 断勤、⓷ 修勤、⓸ 随护勤’。

Katamañca, bhikkhave, saṃvarappadhānaṃ?

【一】诸位比丘！律仪勤是什么呢？

Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī.

诸位比丘！在此，比丘，➊ 用眼看到色时，不执取其整体相，也不执取其细节相；

Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati.

因为，如果放纵眼根不加防护，贪婪、忧愁等恶、不善法就会流入。因此，他实践防护之道，守护眼根，达成对眼根的防护。

Sotena saddaṃ sutvā…

➋ 用耳听到声时……达成对耳根的防护。

ghānena gandhaṃ ghāyitvā…

➌ 用鼻嗅到香时……达成对鼻根的防护。

jivhāya rasaṃ sāyitvā…

➍ 用舌尝到味时……达成对舌根的防护。

kāyena phoṭṭhabbaṃ phusitvā…

➎ 用身接触到触时……达成对身根的防护。

manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī,

➏ 用意了知法时，不执取其整体相，也不执取其细节相；

yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati.

因为，如果放纵意根不加防护，贪婪、忧愁等恶、不善法就会流入。因此，他实践防护之道，守护意根，达成对意根的防护。

Idaṃ vuccati, bhikkhave, saṃvarappadhānaṃ.

诸位比丘！这称为律仪勤。

“Katamañca, bhikkhave, pahānappadhānaṃ?

【二】诸位比丘！断勤是什么呢？

Idha, bhikkhave, bhikkhu uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti;

诸位比丘！在此，比丘对于已生起的⓵ 欲寻，不容忍它，加以舍断、排除、终结、令其消失；

uppannaṃ byāpādavitakkaṃ…pe…

对于已生起的⓶ 恚寻……令其消失；

uppannaṃ vihiṃsāvitakkaṃ…pe…

对于已生起的⓷ 害寻……令其消失；

uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti.

对于已生起的种种恶、不善法，不容忍它们，加以舍断、排除、终结、令其消失。

Idaṃ vuccati, bhikkhave, pahānappadhānaṃ.

诸位比丘！这称为断勤。

“Katamañca, bhikkhave, bhāvanāppadhānaṃ?

【三】诸位比丘！修勤是什么呢？

Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ,

诸位比丘！在此，比丘修习➊ 念觉支，它依止于远离、依止于离欲、依止于灭尽、导向于舍离。

dhammavicayasambojjhaṅgaṃ bhāveti…

修习➋ 择法觉支……导向于舍离。

vīriyasambojjhaṅgaṃ bhāveti…

修习➌ 精进觉支……导向于舍离。

pītisambojjhaṅgaṃ bhāveti…

修习➍ 喜觉支……导向于舍离。

passaddhisambojjhaṅgaṃ bhāveti…

修习➎ 轻安觉支……导向于舍离。

samādhisambojjhaṅgaṃ bhāveti…

修习➏ 定觉支……导向于舍离。

upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.

修习➐ 舍觉支，它依止于远离、依止于离欲、依止于灭尽、导向于舍离。

Idaṃ vuccati, bhikkhave, bhāvanāppadhānaṃ.

诸位比丘！这称为修勤。

“Katamañca, bhikkhave, anurakkhaṇāppadhānaṃ?

【四】诸位比丘！随护勤是什么呢？

Idha, bhikkhave, bhikkhu uppannaṃ bhaddakaṃ samādhinimittaṃ anurakkhati

诸位比丘！在此，比丘守护已生起的善妙定相，

aṭṭhikasaññaṃ puḷavakasaññaṃ vinīlakasaññaṃ vicchiddakasaññaṃ uddhumātakasaññaṃ.

即：‘⓵ 骨想、⓶ 虫食想、⓷ 青瘀想、⓸ 破烂想、⓹ 肿胀想。’

Idaṃ vuccati, bhikkhave, anurakkhaṇāppadhānaṃ.

诸位比丘！这称为随护勤。

Imāni kho, bhikkhave, cattāri padhānānī”ti.

诸位比丘！这些是四（护）勤。”

“Saṃvaro ca pahānañca, bhāvanā anurakkhaṇā;

律仪、断除、修习与随护

Ete padhānā cattāro, desitādiccabandhunā;

这四种勤奋由日亲（佛陀）所教导

Yehi bhikkhu idhātāpī, khayaṃ dukkhassa pāpuṇe”ti. catutthaṃ;

比丘在此世热忱修习它们 就能达到苦的灭尽

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 4.1-50)/1.2 Caravagga 行品 (AN 4.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.5 Paññattisutta 四种最上 (AN 4.15)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Paññattisuttaṃ

15. “Catasso imā, bhikkhave, aggapaññattiyo. Katamā catasso? Etadaggaṃ, bhikkhave, attabhāvīnaṃ yadidaṃ – rāhu asurindo. Etadaggaṃ, bhikkhave, kāmabhogīnaṃ yadidaṃ – rājā mandhātā. Etadaggaṃ, bhikkhave, ādhipateyyānaṃ yadidaṃ – māro pāpimā. Sadevake, bhikkhave, loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato aggamakkhāyati arahaṃ sammāsambuddho. Imā kho, bhikkhave, catasso aggapaññattiyo”ti.

“Rāhuggaṃ attabhāvīnaṃ, mandhātā kāmabhoginaṃ;

Māro ādhipateyyānaṃ, iddhiyā yasasā jalaṃ.

“Uddhaṃ tiriyaṃ apācīnaṃ, yāvatā jagato gati;

Sadevakassa lokassa, buddho aggo pavuccatī”ti. pañcamaṃ;

☸---------------------------------------------------------------------

十五 四种最上的设定

一 “诸位比丘！有这四种最上的设定。是哪四种呢？

诸位比丘！在拥有巨大自体者中，阿修罗王罗睺是为最上。诸位比丘！在享受欲乐者中，曼陀多王是为最上。诸位比丘！在拥有主宰力者中，恶魔波旬是为最上。诸位比丘！在包含天神、魔罗、梵天的世界里，在包含沙门、婆罗门、天神与人类的众生中，如来、应供、正等觉者被宣称为最上。

诸位比丘！这些是四种最上的设定。”

二 罗睺是自体庞大者中最上 曼陀多是享受欲乐者中最上

魔罗是主宰力者中最上 以神通和声名而辉耀

向上横向与向下 遍及世界的范围

在包含天神的世界里 佛陀被称为最上

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 4.1-50)/1.2 Caravagga 行品 (AN 4.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.6 Sokhummasutta 四微细智 (AN 4.16)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Sokhummasuttaṃ

16. “Cattārimāni, bhikkhave, sokhummāni. Katamāni cattāri? Idha, bhikkhave, bhikkhu rūpasokhummena samannāgato hoti paramena; tena ca rūpasokhummena aññaṃ rūpasokhummaṃ uttaritaraṃ vā paṇītataraṃ vā na samanupassati; tena ca rūpasokhummena aññaṃ rūpasokhummaṃ uttaritaraṃ vā paṇītataraṃ vā na pattheti. Vedanāsokhummena samannāgato hoti paramena; tena ca vedanāsokhummena aññaṃ vedanāsokhummaṃ uttaritaraṃ vā paṇītataraṃ vā na samanupassati; tena ca vedanāsokhummena aññaṃ vedanāsokhummaṃ uttaritaraṃ vā paṇītataraṃ vā na pattheti. Saññāsokhummena samannāgato hoti paramena; tena ca saññāsokhummena aññaṃ saññāsokhummaṃ uttaritaraṃ vā paṇītataraṃ vā na samanupassati; tena ca saññāsokhummena aññaṃ saññāsokhummaṃ uttaritaraṃ vā paṇītataraṃ vā na pattheti. Saṅkhārasokhummena samannāgato hoti paramena; tena ca saṅkhārasokhummena aññaṃ saṅkhārasokhummaṃ uttaritaraṃ vā paṇītataraṃ vā na samanupassati; tena ca saṅkhārasokhummena aññaṃ saṅkhārasokhummaṃ uttaritaraṃ vā paṇītataraṃ vā na pattheti. Imāni kho, bhikkhave, cattāri sokhummānī”ti.

“Rūpasokhummataṃ ñatvā, vedanānañca sambhavaṃ;

Saññā yato samudeti, atthaṃ gacchati yattha ca;

Saṅkhāre parato ñatvā, dukkhato no ca attato.

“Sa ve sammaddaso bhikkhu, santo santipade rato;

Dhāreti antimaṃ dehaṃ, jetvā māraṃ savāhinin”ti. chaṭṭhaṃ;

☸---------------------------------------------------------------------

十六 四种微细（的洞察）

一 “诸位比丘！有这四种微细（的洞察）。是哪四种呢？

诸位比丘！在此，有比丘具备了对于色的最上微细洞察智；凭借这对于色的最上微细洞察智，他看不出有其他任何更超越或更殊胜的色之微细性；并且，对于这色的最上微细洞察智，他不希求其他任何更超越或更殊胜的色之微细性。

他具备了对于受的最上微细洞察智；凭借这对于受的最上微细洞察智，他看不出有其他任何更超越或更殊胜的受之微细性；并且，对于这受的最上微细洞察智，他不希求其他任何更超越或更殊胜的受之微细性。

他具备了对于想的最上微细洞察智；凭借这对于想的最上微细洞察智，他看不出有其他任何更超越或更殊胜的想之微细性；并且，对于这想的最上微细洞察智，他不希求其他任何更超越或更殊胜的想之微细性。

他具备了对于行的最上微细洞察智；凭借这对于行的最上微细洞察智，他看不出有其他任何更超越或更殊胜的行之微细性；并且，对于这行的最上微细洞察智，他不希求其他任何更超越或更殊胜的行之微细性。

诸位比丘！这些是四种微细（的洞察）。”

二 了知色的微细性 以及诸受的生起

想从何处生起 又在何处灭去

了知诸行是缘起的 是苦而非我

那真正具足正见的比丘 寂静，乐于寂静之境

他维持这最后的身体 已战胜魔罗及其军队

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 4.1-50)/1.2 Caravagga 行品 (AN 4.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.7 Paṭhamaagatisutta 四不应行之一 (AN 4.17)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Paṭhamaagatisuttaṃ

17. “Cattārimāni, bhikkhave, agatigamanāni. Katamāni cattāri? Chandāgatiṃ gacchati, dosāgatiṃ gacchati, mohāgatiṃ gacchati, bhayāgatiṃ gacchati – imāni kho, bhikkhave, cattāri agatigamanānī”ti.

“Chandā dosā bhayā mohā, yo dhammaṃ ativattati;

Nihīyati tassa yaso, kāḷapakkheva candimā”ti. sattamaṃ;

☸---------------------------------------------------------------------

十七 四种不应行之一

一 诸位比丘！有这四种行不应行（去不当去之处，即错误的行为）。是哪四种呢？

即：因贪欲而行不应行，因嗔恚而行不应行，因愚痴而行不应行，因怖畏而行不应行。

诸位比丘！这些是四种行不应行。

二 因贪欲、嗔恚、怖畏、愚痴 谁若违越正法

他的声誉就会衰减 如同黑月期的月亮

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 4.1-50)/1.2 Caravagga 行品 (AN 4.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.8 Dutiyaagatisutta 四不应行之二 (AN 4.18)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Dutiyaagatisuttaṃ

18. “Cattārimāni, bhikkhave, nāgatigamanāni. Katamāni cattāri? Na chandāgatiṃ gacchati, na dosāgatiṃ gacchati, na mohāgatiṃ gacchati, na bhayāgatiṃ gacchati – imāni kho, bhikkhave, cattāri nāgatigamanānī”ti.

“Chandā dosā bhayā mohā, yo dhammaṃ nātivattati;

Āpūrati tassa yaso, sukkapakkheva candimā”ti. aṭṭhamaṃ;

☸---------------------------------------------------------------------

十八 四种不应行之二

一 “诸位比丘！有这四种不行不应行（不去不当去之处，即正确的行为）。是哪四种呢？

即：不因贪欲而行不应行，不因嗔恚而行不应行，不因愚痴而行不应行，不因怖畏而行不应行。

诸位比丘！这些是四种不行不应行。”

二 因贪欲、嗔恚、怖畏、愚痴 谁若不违越正法

他的声誉就会增长圆满 如同白月期的月亮

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 4.1-50)/1.2 Caravagga 行品 (AN 4.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.9 Tatiyaagatisutta 四不应行之三 (AN 4.19)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Tatiyaagatisuttaṃ

19. “Cattārimāni, bhikkhave, agatigamanāni. Katamāni cattāri? Chandāgatiṃ gacchati, dosāgatiṃ gacchati, mohāgatiṃ gacchati, bhayāgatiṃ gacchati – imāni kho, bhikkhave, cattāri agatigamanāni.

“Cattārimāni, bhikkhave, nāgatigamanāni. Katamāni cattāri? Na chandāgatiṃ gacchati, na dosāgatiṃ gacchati, na mohāgatiṃ gacchati, na bhayāgatiṃ gacchati – imāni kho, bhikkhave, cattāri nāgatigamanānī”ti.

“Chandā dosā bhayā mohā, yo dhammaṃ ativattati;

Nihīyati tassa yaso, kāḷapakkheva candimā.

“Chandā dosā bhayā mohā, yo dhammaṃ nātivattati;

Āpūrati tassa yaso, sukkapakkheva candimā”ti. navamaṃ;

☸---------------------------------------------------------------------

十九 四不应行之三

一 “诸位比丘！有这四种行不应行。是哪四种呢？

即：因贪欲而行不应行，因嗔恚而行不应行，因愚痴而行不应行，因怖畏而行不应行。

诸位比丘！这些是四种行不应行。

诸位比丘！有这四种不行不应行。是哪四种呢？

即：不因贪欲而行不应行……不因怖畏而行不应行。

诸位比丘！这些是四种不行不应行。”

二 因贪欲、嗔恚、怖畏、愚痴 谁若违越正法

他的声誉就会衰减 如同黑月期的月亮

因贪欲、嗔恚、怖畏、愚痴 谁若不违越正法

他的声誉就会增长圆满 如同白月期的月亮

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 4.1-50)/1.2 Caravagga 行品 (AN 4.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.10 Bhattuddesakasutta 四配食者 (AN 4.20)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Bhattuddesakasuttaṃ

20. “Catūhi, bhikkhave, dhammehi samannāgato bhattuddesako yathābhataṃ nikkhitto evaṃ niraye. Katamehi catūhi? Chandāgatiṃ gacchati, dosāgatiṃ gacchati, mohāgatiṃ gacchati, bhayāgatiṃ gacchati – imehi kho, bhikkhave, catūhi dhammehi samannāgato bhattuddesako yathābhataṃ nikkhitto evaṃ niraye.

“Catūhi, bhikkhave, dhammehi samannāgato bhattuddesako yathābhataṃ nikkhitto evaṃ sagge. Katamehi catūhi? Na chandāgatiṃ gacchati, na dosāgatiṃ gacchati, na mohāgatiṃ gacchati, na bhayāgatiṃ gacchati – imehi kho, bhikkhave, catūhi dhammehi samannāgato bhattuddesako yathābhataṃ nikkhitto evaṃ sagge”ti.

“Ye keci kāmesu asaññatā janā,

Adhammikā honti adhammagāravā;

Chandā dosā mohā ca bhayā gāmino [chandā ca dosā ca bhayā ca gāmino (sī. syā. kaṃ. pī)],

Parisākasaṭo [parisakkasāvo (sī. syā. kaṃ. pī.)] ca panesa vuccati.

“Evañhi vuttaṃ samaṇena jānatā,

Tasmā hi te sappurisā pasaṃsiyā;

Dhamme ṭhitā ye na karonti pāpakaṃ,

Na chandā na dosā na mohā na bhayā ca gāmino [na chandadosā na bhayā ca gāmino (sī. syā. kaṃ. pī.)];

“Parisāya maṇḍo ca panesa vuccati,

Evañhi vuttaṃ samaṇena jānatā”ti. dasamaṃ;

Caravaggo dutiyo.

Tassuddānaṃ –

Caraṃ sīlaṃ padhānāni, saṃvaraṃ paññatti pañcamaṃ;

Sokhummaṃ tayo agatī, bhattuddesena te dasāti.

☸---------------------------------------------------------------------

二十 四种食物分配者

一 “诸位比丘！具备四种法的食物分配者，就像被带来放置（在那里）一样，（死后）会堕入地狱。是哪四种法呢？

即：因贪欲而行不应行……因怖畏而行不应行。

诸位比丘！具备这四种法的食物分配者，就像被带来放置（在那里）一样，（死后）会堕入地狱。

诸位比丘！具备四种法的食物分配者，就像被带来放置（在那里）一样，（死后）会生到天界。是哪四种法呢？

即：不因贪欲而行不应行……不因怖畏而行不应行。

诸位比丘！具备这四种法的食物分配者，就像被带来放置（在那里）一样，（死后）会生到天界。”

二 任何对欲乐不加约束的人

他们是不如法的 尊重不如法的事物

他们因贪欲、嗔恚、愚痴和怖畏而行事

这样的人被称为会众中的渣滓

了知者沙门（佛陀）是这样说的

因此那些贤善的人是值得称赞的

他们安住于正法 不造作恶行

他们不因贪欲、不因嗔恚、不因愚痴、不因怖畏而行事

这样的人被称为会众中的精华

了知者沙门（佛陀）是这样说的

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 4.1-50)/1.3 Uruvelavagga 优楼比螺品 (AN 4.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.1 Paṭhamauruvelasutta 优楼比螺尼连禅河之一 (AN 4.21)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Uruvelavaggo

1. Paṭhamauruvelasuttaṃ

21. Evaṃ me sutaṃ [saṃ. ni. 1.173 āgataṃ] – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Ekamidāhaṃ, bhikkhave, samayaṃ uruvelāyaṃ viharāmi najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho. Tassa mayhaṃ, bhikkhave, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘dukkhaṃ kho agāravo viharati appatisso. Kiṃ nu kho ahaṃ samaṇaṃ vā brāhmaṇaṃ vā sakkatvā garuṃ katvā [garukatvā (sī. pī.)] upanissāya vihareyyan’”ti?

“Tassa mayhaṃ, bhikkhave, etadahosi – aparipūrassa kho ahaṃ sīlakkhandhassa pāripūriyā aññaṃ samaṇaṃ vā brāhmaṇaṃ vā sakkatvā garuṃ katvā upanissāya vihareyyaṃ. Na kho panāhaṃ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya aññaṃ samaṇaṃ vā brāhmaṇaṃ vā attanā sīlasampannataraṃ, yamahaṃ sakkatvā garuṃ katvā upanissāya vihareyyaṃ.

“Aparipūrassa kho ahaṃ samādhikkhandhassa pāripūriyā aññaṃ samaṇaṃ vā brāhmaṇaṃ vā sakkatvā garuṃ katvā upanissāya vihareyyaṃ. Na kho panāhaṃ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya aññaṃ samaṇaṃ vā brāhmaṇaṃ vā attanā samādhisampannataraṃ, yamahaṃ sakkatvā garuṃ katvā upanissāya vihareyyaṃ.

“Aparipūrassa kho ahaṃ paññākkhandhassa pāripūriyā aññaṃ samaṇaṃ vā brāhmaṇaṃ vā sakkatvā garuṃ katvā upanissāya vihareyyaṃ. Na kho panāhaṃ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya aññaṃ samaṇaṃ vā brāhmaṇaṃ vā attanā paññāsampannataraṃ, yamahaṃ sakkatvā garuṃ katvā upanissāya vihareyyaṃ.

“Aparipūrassa kho ahaṃ vimuttikkhandhassa pāripūriyā aññaṃ samaṇaṃ vā brāhmaṇaṃ vā sakkatvā garuṃ katvā upanissāya vihareyyaṃ. Na kho panāhaṃ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya aññaṃ samaṇaṃ vā brāhmaṇaṃ vā attanā vimuttisampannataraṃ, yamahaṃ sakkatvā garuṃ katvā upanissāya vihareyyan”ti.

“Tassa mayhaṃ, bhikkhave, etadahosi – ‘yaṃnūnāhaṃ yvāyaṃ [yopāyaṃ (sī. syā. kaṃ. pī.)] dhammo mayā abhisambuddho tameva dhammaṃ sakkatvā garuṃ katvā upanissāya vihareyyan’”ti.

“Atha kho, bhikkhave, brahmā sahampati mama cetasā cetoparivitakkamaññāya – seyyathāpi nāma balavā puriso samiñjitaṃ [sammiñjitaṃ (sī. syā. kaṃ. pī.)] vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evamevaṃ – brahmaloke antarahito mama purato pāturahosi. Atha kho, bhikkhave, brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā dakkhiṇaṃ jāṇumaṇḍalaṃ pathaviyaṃ nihantvā yenāhaṃ tenañjaliṃ paṇāmetvā maṃ etadavoca – ‘evametaṃ bhagavā, evametaṃ sugata! Yepi te, bhante, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā tepi bhagavanto dhammaṃyeva sakkatvā garuṃ katvā upanissāya vihariṃsu; yepi te, bhante, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā tepi bhagavanto dhammaṃyeva sakkatvā garuṃ katvā upanissāya viharissanti; bhagavāpi, bhante, etarahi arahaṃ sammāsambuddho dhammaṃyeva sakkatvā garuṃ katvā upanissāya viharatū’”ti. Idamavoca brahmā sahampati. Idaṃ vatvā athāparaṃ etadavoca –

“Ye ca atītā [ye cabbhatītā (sī. pī. ka.)] sambuddhā, ye ca buddhā anāgatā;

Yo cetarahi sambuddho, bahūnaṃ [bahunnaṃ (sī. syā. kaṃ. pī.) saṃ. ni. 1.173] sokanāsano.

“Sabbe saddhammagaruno, vihaṃsu [vihariṃsu (syā. kaṃ.)] viharanti ca;

Athopi viharissanti, esā buddhāna dhammatā.

“Tasmā hi attakāmena [atthakāmena (sī. ka.)], mahattamabhikaṅkhatā;

Saddhammo garukātabbo, saraṃ buddhāna sāsanan”ti.

“Idamavoca, bhikkhave, brahmā sahampati. Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi. Atha khvāhaṃ, bhikkhave, brahmuno ca ajjhesanaṃ viditvā attano ca patirūpaṃ yvāyaṃ [yopāyaṃ (sabbattha)] dhammo mayā abhisambuddho tameva dhammaṃ sakkatvā garuṃ katvā upanissāya vihāsiṃ. Yato ca kho, bhikkhave, saṅghopi mahattena samannāgato, atha me saṅghepi gāravo”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第三 优楼比螺品

二十一 优楼比螺尼连禅河之一

一 有一次，世尊住在舍卫[城]的祇树给孤独园。在那里，世尊对比丘们说：“诸比丘！”那些比丘回答世尊：“尊者！”于是世尊说：

“诸比丘！我刚证得无上正等正觉时，住在优楼比螺的尼连禅河边，阿阇波罗尼拘律树下。诸比丘！我独自静处时，心中生起这样的思考：‘没有恭敬、没有依止而住是痛苦的。我应当恭敬、尊重、依止哪一位沙门或婆罗门而住呢？’诸比丘！我这样想：‘如果我的戒蕴尚未圆满，我应该为了圆满戒蕴，去恭敬、尊重、依止另一位沙门或婆罗门而住。但在包含天神、魔罗、梵天的世界里，在包含沙门、婆罗门、天神、人类的众生中，我没有看到其他任何沙门或婆罗门在戒蕴上比我更圆满，可以让我恭敬、尊重、依止而住的。’ ‘如果我的定蕴尚未圆满，我应该为了圆满定蕴，去恭敬、尊重、依止另一位沙门或婆罗门而住。但在包含天神、魔罗、梵天的世界里，在包含沙门、婆罗门、天神、人类的众生中，我没有看到其他任何沙门或婆罗门在定蕴上比我更圆满，可以让我恭敬、尊重、依止而住的。’ ‘如果我的慧蕴尚未圆满，我应该为了圆满慧蕴，去恭敬、尊重、依止另一位沙门或婆罗门而住。但在包含天神、魔罗、梵天的世界里，在包含沙门、婆罗门、天神、人类的众生中，我没有看到其他任何沙门或婆罗门在慧蕴上比我更圆满，可以让我恭敬、尊重、依止而住的。’ ‘如果我的解脱蕴尚未圆满，我应该为了圆满解脱蕴，去恭敬、尊重、依止另一位沙门或婆罗门而住。但在包含天神、魔罗、梵天的世界里，在包含沙门、婆罗门、天神、人类的众生中，我没有看到其他任何沙门或婆罗门在解脱蕴上比我更圆满，可以让我恭敬、尊重、依止而住的。’

诸比丘！我这样想：‘我何不恭敬、尊重、依止我自己证悟的这个法而住呢？’

二 诸比丘！那时，娑婆世界主梵天，通过心了知我心中的思考，就像一个强壮的人伸直弯曲的手臂，或弯曲伸直的手臂那样，瞬间从梵天世界消失，出现在我面前。

诸比丘！那时，娑婆世界主梵天将上衣披在一边肩膀，右膝跪地，向我合掌，这样说道：

‘正是这样，世尊！正是这样，善逝！尊者！过去世的阿拉汉、正等觉者，那些世尊们，也是恭敬、尊重、依止法而住。尊者！未来世的阿拉汉、正等觉者，那些世尊们，也将恭敬、尊重、依止法而住。尊者！世尊您现在是阿拉汉、正等觉者，也请恭敬、尊重、依止法而住吧！’娑婆世界主梵天说了这些话后，接着又说：

所有过去的诸佛， 以及未来的诸佛，

还有现在的佛陀， 能消除众生的忧愁。

他们都尊重正法， 过去如此住，现在如此住，

将来也必如此住， 这是诸佛的常规。

因此，珍爱自身者， 渴望成就伟大者，

应当忆念诸佛教导， 尊重那神圣的正法。

诸比丘！娑婆世界主梵天说了这些话。说完后，向我行礼，右绕三匝，然后就在那里消失了。于是，诸比丘，我了知了梵天的请求，并且也认识到这正适合我自己：我应当恭敬、尊重、依止我自己所证悟的这个法而住。诸比丘！并且，由于僧团也具有伟大的特质，因此我对僧团也深怀敬意。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 4.1-50)/1.3 Uruvelavagga 优楼比螺品 (AN 4.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.2 Dutiyauruvelasutta 优楼比螺尼连禅河之二 (AN 4.22)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyauruvelasuttaṃ

22. “Ekamidāhaṃ, bhikkhave, samayaṃ uruvelāyaṃ viharāmi najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho. Atha kho, bhikkhave, sambahulā brāhmaṇā jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā yenāhaṃ tenupasaṅkamiṃsu; upasaṅkamitvā mayā saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho, bhikkhave, te brāhmaṇā maṃ etadavocuṃ – ‘sutaṃ netaṃ [metaṃ (sī. syā. kaṃ. ka.)], bho gotama – na samaṇo gotamo brāhmaṇe jiṇṇe vuddhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimantetīti. Tayidaṃ, bho gotama, tatheva. Na hi bhavaṃ gotamo brāhmaṇe jiṇṇe vuddhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti. Tayidaṃ, bho gotama, na sampannamevā’”ti.

“Tassa mayhaṃ, bhikkhave, etadahosi – ‘nayime [na vata me (sī. pī.), na cayime (syā. kaṃ.), na vatime (?)] āyasmanto jānanti theraṃ vā therakaraṇe vā dhamme’ti. Vuddho cepi, bhikkhave, hoti āsītiko vā nāvutiko vā vassasatiko vā jātiyā. So ca hoti akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī, anidhānavatiṃ vācaṃ bhāsitā akālena anapadesaṃ apariyantavatiṃ anatthsaṃhitaṃ. Atha kho so ‘bālo thero’tveva [teva (sī. pī.)] saṅkhaṃ gacchati.

“Daharo cepi, bhikkhave, hoti yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā. So ca hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī nidhānavatiṃ vācaṃ bhāsitā kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ. Atha kho so ‘paṇḍito thero’tveva saṅkhaṃ gacchati.

“Cattārome, bhikkhave, therakaraṇā dhammā. Katame cattāro? Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ [sātthā sabyañjanā (sī. pī.)] kevalaparipuṇṇaṃ [kevalaparipuṇṇā (sī.)] parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā [dhatā (sī. syā. kaṃ. pī.)] vacasā paricitā manasānupekkhitā, diṭṭhiyā suppaṭividdhā, catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ime kho, bhikkhave, cattāro therakaraṇā dhammā”ti.

“Yo uddhatena cittena, samphañca bahu bhāsati;

Asamāhitasaṅkappo, asaddhammarato mago;

Ārā so thāvareyyamhā, pāpadiṭṭhi anādaro.

“Yo ca sīlena sampanno, sutavā paṭibhānavā;

Saññato dhīro dhammesu [saññato dhīradhammesu (sī.), saṃyutto thiradhammesu (syā. kaṃ.)], paññāyatthaṃ vipassati.

“Pāragū sabbadhammānaṃ, akhilo paṭibhānavā;

Pahīnajātimaraṇo, brahmacariyassa kevalī.

“Tamahaṃ vadāmi theroti, yassa no santi āsavā;

Āsavānaṃ khayā bhikkhu, so theroti pavuccatī”ti. dutiyaṃ;

☸---------------------------------------------------------------------

二十二 优楼比螺尼连禅河之二

一 诸比丘！我刚证得无上正等正觉时，住在优楼比螺的尼连禅河边，阿阇波罗尼拘律树下。诸

比丘！那时，有许多年老、耆宿、高龄、人生旅途已走过大半、年事已高的婆罗门来到我这里。

到了之后，他们与我互相问候，交谈了一些友善且值得记忆的话后，坐在一边。坐在一边

的那些婆罗门对我这样说：‘尊者乔达摩！我们听说：沙门乔达摩不向年老、耆宿、

高龄、人生旅途已走过大半、年事已高的婆罗门问候、起立，也不邀请他们入座。尊者乔达摩！

这事确实如此。尊者乔达摩您确实不向年老、耆宿、高龄、人生旅途已走过大半、年事已高

的婆罗门问候、起立，也不邀请他们入座。尊者乔达摩！这实在是不妥当啊！’

二 诸比丘！我当时这样想：

‘这些尊者们确实不知道什么是长老（thera），也不知道什么是成就长老的品质（therakaraṇe dhamme）。

诸比丘！即使一个人年纪很大，已经八十、九十或一百岁了，但他如果说话不合时宜、说不真实的话、

说没有意义的话、说不合法的话、说不合律的话，说话冗长、不合时机、没有根据、

没有边际、没有益处，那么他只会被算作‘愚痴的长老’。诸

比丘！即使一个人很年轻，头发乌黑，拥有美好的青春年华，正值壮年，但他如果说话合时宜、

说真实的话、说有意义的话、说合法的话、说合律的话，说话精练、合乎时机、有根据、

有边际、有益处，那么他就会被算作‘智慧的长老’。

三 诸比丘！有这四种成就长老的品质。是哪四种呢？

诸比丘！在此，有比丘具足戒行，守护别解脱律仪而住，具足正当的行为和活动范围，见

到微小的过失也视为危险，受持学习各项学处；他博闻强记，积累所闻，对于初善、中善、

后善，义理圆满，言辞具足，宣说完全圆满清净梵行的法，他都博闻、受持、口诵、

意惟、以正见彻底通达；他随意获得四种禅那——增上心，欲得现法乐住，不难获得，

不费力获得；他通过灭尽诸漏，已于现法自己了知、作证，具足住于无漏的心解脱、慧解脱。

诸比丘！这四种是成就长老的品质。”

四 心意掉举而散乱， 言语粗秽且繁多，

思虑浅薄无定见， 喜好非法如野兽，

邪见轻慢无恭敬， 此人远离长老位。

若人具足戒功德， 博闻强记有智慧，

智慧贤明善克制， 以慧洞察深层义，

通达一切诸法义， 无有障碍具辩才，

断除生死轮回苦， 圆满清净之梵行。

我称这样的人为长老， 因他无有诸烦恼，

烦恼漏尽的比丘， 才配称为真长老。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 4.1-50)/1.3 Uruvelavagga 优楼比螺品 (AN 4.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.3 Lokasutta 如来觉世间 (AN 4.23)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Lokasuttaṃ

23. “Loko, bhikkhave, tathāgatena abhisambuddho. Lokasmā tathāgato visaṃyutto. Lokasamudayo, bhikkhave, tathāgatena abhisambuddho. Lokasamudayo tathāgatassa pahīno. Lokanirodho, bhikkhave, tathāgatena abhisambuddho. Lokanirodho tathāgatassa sacchikato. Lokanirodhagāminī paṭipadā, bhikkhave, tathāgatena abhisambuddhā. Lokanirodhagāminī paṭipadā tathāgatassa bhāvitā.

“Yaṃ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, sabbaṃ taṃ tathāgatena abhisambuddhaṃ. Tasmā ‘tathāgato’ti vuccati.

“Yañca, bhikkhave, rattiṃ tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati yañca rattiṃ anupādisesāya nibbānadhātuyā parinibbāyati, yaṃ etasmiṃ antare bhāsati lapati niddisati sabbaṃ taṃ tatheva hoti, no aññathā. Tasmā ‘tathāgato’ti vuccati.

“Yathāvādī, bhikkhave, tathāgato tathākārī, yathākārī tathāvādī. Iti yathāvādī tathākārī, yathākārī tathāvādī. Tasmā ‘tathāgato’ti vuccati.

“Sadevake, bhikkhave, loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato abhibhū anabhibhūto aññadatthu daso vasavattī. Tasmā ‘tathāgato’ti vuccati”.

“Sabbaṃ lokaṃ abhiññāya, sabbaṃ loke yathātathaṃ;

Sabbaṃ lokaṃ [sabbaloka (sī. syā. kaṃ. pī.)] visaṃyutto, sabbaloke anūpayo.

“Sa ve sabbābhibhū dhīro, sabbaganthappamocano;

Phuṭṭha’ssa paramā santi, nibbānaṃ akutobhayaṃ.

“Esa khīṇāsavo buddho, anīgho chinnasaṃsayo;

Sabbakammakkhayaṃ patto, vimutto upadhisaṅkhaye.

“Esa so bhagavā buddho, esa sīho anuttaro;

Sadevakassa lokassa, brahmacakkaṃ pavattayī.

“Iti devā manussā ca, ye buddhaṃ saraṇaṃ gatā;

Saṅgamma taṃ namassanti, mahantaṃ vītasāradaṃ.

“Danto damayataṃ seṭṭho, santo samayataṃ isi;

Mutto mocayataṃ aggo, tiṇṇo tārayataṃ varo.

“Iti hetaṃ namassanti, mahantaṃ vītasāradaṃ;

Sadevakasmiṃ lokasmiṃ, natthi te [natthi te (sī. syā. kaṃ. pī.)] paṭipuggalo”ti. tatiyaṃ;

☸---------------------------------------------------------------------

二十三 如来觉悟世间

一 “诸比丘！世间已被如来彻底觉悟；如来已从世间解脱。诸比丘！世间的集起已被如来彻底觉悟；世间的集起已被如来断除。诸比丘！世间的寂灭已被如来彻底觉悟；世间的寂灭已被如来证得。诸比丘！通往世间寂灭的道路已被如来彻底觉悟；通往世间寂灭的道路已被如来修习圆满。

二 诸比丘！在包含天神、魔罗、梵天的世界里，在包含沙门、婆罗门、天神、人类的众生中所见到、听到、感觉到、识知到、达到、寻求、意思维的一切，那全部都已被如来彻底觉悟。因此被称为‘如来’。诸比丘！从如来证悟无上正等正觉的那一夜，直到他入无余涅槃界的那一夜，在这期间他所说、所讲、所开示的一切，都是真实如此，而非虚假。因此被称为‘如来’。

三 诸比丘！如来怎么说就怎么做，怎么做就怎么说。因为言行一致，行言一致，因此被称为‘如来’。

四 诸比丘！在包含天神、魔罗、梵天的世界里，在包含沙门、婆罗门、天神、人类的众生中，如来是征服者，未被征服者，是洞察一切者，是力量的主宰者。因此被称为‘如来’。”

五 彻底了知一切世间， 如实了知世间万法；

已离一切世间束缚， 于一切世间无依恋。

彼是征服一切的贤者， 解脱一切的束缚；

已触及最高寂静境， 无所畏惧的涅槃。

此是漏尽烦恼的佛陀， 无有忧恼断疑虑；

已达一切业的灭尽， 诸取灭尽而解脱。

这即是世尊佛陀， 这即是无上雄狮；

他为包含天神的世界， 转动了梵轮。

因此天神和人类， 那些皈依佛陀者，

前来礼敬他， 那伟大无畏惧者。

已调御者中的最胜调御者， 寂静者中的寂静贤者；

已解脱者中的最上解脱者， 已度脱者中的最胜度脱者。

因此他们礼敬他， 那伟大无畏惧者；

在包含天神的世界里， 没有与他匹敌者。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 4.1-50)/1.3 Uruvelavagga 优楼比螺品 (AN 4.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.4 Kāḷakārāmasutta 伽蓝园 (AN 4.24)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Kāḷakārāmasuttaṃ

24. Ekaṃ samayaṃ bhagavā sākete viharati kāḷakārāme [koḷikārāme (ka.)]. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Yaṃ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tamahaṃ jānāmi.

“Yaṃ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tamahaṃ abbhaññāsiṃ. Taṃ tathāgatassa viditaṃ, taṃ tathāgato na upaṭṭhāsi.

“Yaṃ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tamahaṃ na jānāmīti vadeyyaṃ, taṃ mamassa musā.

“Yaṃ, bhikkhave…pe… tamahaṃ jānāmi ca na ca jānāmīti vadeyyaṃ, taṃpassa [taṃ pissa (syā. kaṃ.), taṃ mamassa (ka.)] tādisameva.

“Yaṃ, bhikkhave…pe… tamahaṃ neva jānāmi na na jānāmīti vadeyyaṃ, taṃ mamassa kali.

“Iti kho, bhikkhave, tathāgato daṭṭhā daṭṭhabbaṃ, diṭṭhaṃ na maññati, adiṭṭhaṃ na maññati, daṭṭhabbaṃ na maññati, daṭṭhāraṃ na maññati; sutvā sotabbaṃ, sutaṃ na maññati, asutaṃ na maññati, sotabbaṃ na maññati, sotāraṃ na maññati; mutvā motabbaṃ, mutaṃ na maññati, amutaṃ na maññati, motabbaṃ na maññati, motāraṃ na maññati; viññatvā viññātabbaṃ, viññātaṃ na maññati, aviññātaṃ na maññati, viññātabbaṃ na maññati, viññātāraṃ na maññati. Iti kho, bhikkhave, tathāgato diṭṭhasutamutaviññātabbesu dhammesu tādīyeva tādī [tādisova tādī (syā. kaṃ.), tādise yeva tādī (pī.), tādīyeva tādīyevekā (ka.)]. Tamhā ca pana tādimhā [tāditamhā (sī. pī.)] añño tādī uttaritaro vā paṇītataro vā natthīti vadāmī”ti.

“Yaṃ kiñci diṭṭhaṃva sutaṃ mutaṃ vā,

Ajjhositaṃ saccamutaṃ paresaṃ;

Na tesu tādī sayasaṃvutesu,

Saccaṃ musā vāpi paraṃ daheyya.

“Etañca sallaṃ paṭikacca [paṭigacca (sī. pī.)] disvā,

Ajjhositā yattha pajā visattā;

Jānāmi passāmi tatheva etaṃ,

Ajjhositaṃ natthi tathāgatāna”ntntti. catutthaṃ;

☸---------------------------------------------------------------------

二十四 伽兰园

一 有一次，世尊住在沙计多的伽兰园。在那里，世尊对比丘们说：“诸比丘！”那些比丘回答世尊：“尊者！”

而世尊于是说：

“诸比丘！在包含天神、魔罗、梵天的世界里，在包含沙门、婆罗门、天神、人类的众生中所见到、听到、感觉到、识知到、达到、寻求、意思维的一切，我了知它。诸比丘！在包含天神、魔罗、梵天的世界里…天神、人类的众生中所见到、听到…意思维的一切，我已彻底了知。它已被如来了知，但如来不执著于它。诸比丘！在包含天神、魔罗、梵天的世界里…与天神、人类的众生中所见到、听到…意思维的一切，如果我说‘我不知道’，那对我来说就是妄语。如果我说‘我又知道又不知道’，那也同样（是妄语）；如果我说‘我既非知道也非不知道’，那对我来说就是过失。诸比丘！因此，对于所见，如来看到了该被看到的，但他不认为‘这是所见’，不认为‘这是未见’，不认为‘这是将见’，不认为‘自己是见者’；对于所闻，听到了该被听到的，但他不认为‘这是所闻’，不认为‘这是未闻’，不认为‘这是将闻’，不认为‘自己是闻者’；对于所觉，感觉到了该被感觉到的，但他不认为‘这是所觉’，不认为‘这是未觉’，不认为‘这是将觉’，不认为‘自己是觉者’；对于所识，识知了该被识知的，但他不认为‘这是所识’，不认为‘这是未识’，不认为‘这是将识’，不认为‘自己是识者’。诸比丘！如来对于所见、所闻、所觉、所识知的事物，就是如此的如实（tādī）。而且，我说，没有其他任何‘如实者’比这位‘如实者’更高超或更殊胜。”

二 他人见闻与觉知， 执持认定是真实；

彼等安住自负中， ‘此是真实彼虚妄’。

如实之人不信受。 人人固执深系缚；

既然已见此毒箭， 我的知见亦复然：

执着之见诸如来， 从来未曾拥有过。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 4.1-50)/1.3 Uruvelavagga 优楼比螺品 (AN 4.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.5 Brahmacariyasutta 梵行 (AN 4.25)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Brahmacariyasuttaṃ

梵行经

25. “Nayidaṃ, bhikkhave, brahmacariyaṃ vussati

“㈠ 诸比丘，（有人）不是为了这些而过梵行生活：
janakuhanatthaṃ,

➊ 不是为了欺骗他人；
na janalapanatthaṃ,

➋ 不是为了奉承他人；
na lābhasakkārasilokānisaṃsatthaṃ,

➌ 不是为了得到利养、恭敬、名声；
na itivādappamokkhānisaṃsatthaṃ,

➍ 不是为了规避各种恶评，而趋向自己的利益；
na ‘iti maṃ jano jānātū’ti.

➎ 不是为了‘让人们这样认识我’。

Atha kho idaṃ, bhikkhave, brahmacariyaṃ vussati

㈡ 然而，诸比丘，（有人）是为了这些而过梵行生活：
saṃvaratthaṃ

➀ 为了守护（根门）；
pahānatthaṃ

➁ 为了断除（烦恼）；
virāgatthaṃ

➂ 为了离贪；
nirodhatthan”ti.

➃ 为了灭尽（苦）。”

“Saṃvaratthaṃ pahānatthaṃ,

（世尊偈语：）

“为了守护与断除，
brahmacariyaṃ anītihaṃ;

不为传说修梵行；

Adesayi so bhagavā,

世尊如此善教示，
nibbānogadhagāminaṃ;

导向深入于涅槃；

Esa maggo mahantehi [mahattebhi (ka.) itivu. 35],

此乃伟人之大道，
anuyāto mahesibhi.

大仙人们所遵循。

“Ye ca taṃ paṭipajjanti,

“若有依此而修行，
yathā buddhena desitaṃ;

如佛陀之所教导；

Dukkhassantaṃ karissanti,

必将终结所有苦，
satthusāsanakārino”ti.

圆满导师之教诫。”

pañcamaṃ;

梵行经 ～优楼比螺品‧第五经终

～《增支部经典‧四集‧初五十经篇‧优楼比螺品‧Brahmacariyasutta 梵行经》(AN 4.25)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 4.1-50)/1.3 Uruvelavagga 优楼比螺品 (AN 4.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.6 Kuhasutta 欺瞒 (AN 4.26)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Kuhasuttaṃ

欺瞒经

26. [itivu. 108 itivuttakepi] “Ye te, bhikkhave, bhikkhū

“㈠ 诸比丘！那些比丘——
kuhā thaddhā lapā siṅgī

➊ 欺诈；➋ 固执；➌ 饶舌；➍ 奸猾；
unnaḷā asamāhitā,

➎ 傲慢；➏ 心不安定。

na me te, bhikkhave, bhikkhū māmakā.

诸比丘！那些比丘不是我的弟子。

Apagatā ca te, bhikkhave, bhikkhū imasmā dhammavinayā,

而且，诸比丘！那些比丘已偏离了此法与律，
na ca te imasmiṃ dhammavinaye vuddhiṃ viruḷhiṃ vepullaṃ āpajjanti.

他们在此法与律中不能得到成长、增进、圆满。

Ye ca kho te, bhikkhave, bhikkhū

㈡ 然而，诸比丘！那些比丘——
nikkuhā nillapā dhīrā

➀ 不欺诈；➁ 不饶舌；➂ 贤明；
atthaddhā susamāhitā,

➃ 不固执；➄ 心善安定。

te kho me, bhikkhave, bhikkhū māmakā.

诸比丘！那些比丘才是我的弟子。

Anapagatā ca te, bhikkhave, bhikkhū imasmā dhammavinayā.

而且，诸比丘！那些比丘未偏离此法与律，

Te ca imasmiṃ dhammavinaye vuddhiṃ viruḷhiṃ vepullaṃ āpajjantī”ti.

他们在此法与律中能够得到成长、增进、圆满。”

[itivu. 108 itivuttakepi] “Kuhā thaddhā lapā

（世尊偈语：）

“欺诈固执与饶舌，
siṅgī, unnaḷā asamāhitā;

奸猾傲慢心散乱；

Na te dhamme virūhanti,

彼等不能于法增长，
sammāsambuddhadesite.

于正等觉者所说教法。

“Nikkuhā nillapā dhīrā,

“不欺不饶舌贤明，
atthaddhā susamāhitā;

不固执来心善定；

Te ve dhamme virūhanti,

彼等确能于法增长，
sammāsambuddhadesite”ti.

于正等觉者所说教法。”

chaṭṭhaṃ;

欺瞒经 ～优楼比螺品‧第六经终

～《增支部经典‧四集‧初五十经篇‧优楼比螺品‧Kuhasutta 欺瞒经》(AN 4.26)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 4.1-50)/1.3 Uruvelavagga 优楼比螺品 (AN 4.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.7 Santuṭṭhisutta 知足 (AN 4.27)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Santuṭṭhisuttaṃ

27. “Cattārimāni, bhikkhave, appāni ca [ceva (ka.)] sulabhāni ca, tāni ca anavajjāni. Katamāni cattāri? Paṃsukūlaṃ, bhikkhave, cīvarānaṃ appañca sulabhañca, tañca anavajjaṃ. Piṇḍiyālopo, bhikkhave, bhojanānaṃ appañca sulabhañca, tañca anavajjaṃ. Rukkhamūlaṃ, bhikkhave, senāsanānaṃ appañca sulabhañca, tañca anavajjaṃ. Pūtimuttaṃ, bhikkhave, bhesajjānaṃ appañca sulabhañca, tañca anavajjaṃ. Imāni kho, bhikkhave, cattāri appāni ca sulabhāni ca, tāni ca anavajjāni. Yato kho, bhikkhave, bhikkhu appena ca tuṭṭho hoti sulabhena ca, idamassāhaṃ aññataraṃ sāmaññaṅganti [sāmaññanti (ka.)] vadāmī”ti.

“Anavajjena tuṭṭhassa, appena sulabhena ca;

Na senāsanamārabbha, cīvaraṃ pānabhojanaṃ;

Vighāto hoti cittassa, disā nappaṭihaññati.

“Ye cassa dhammā akkhātā, sāmaññassānulomikā;

Adhiggahitā tuṭṭhassa, appamattassa sikkhato”ti. sattamaṃ;

☸---------------------------------------------------------------------

二十七 知足

一 “诸比丘！有这四种事物，既微少又容易得到，并且是无可指责的。是哪四种呢？

诸比丘！在衣服方面，是粪扫衣，它微少又容易得到，并且无可指责。诸比丘！在食物方面，

是团状的乞食，它微少又容易得到，并且无可指责。诸比丘！在住所方面，是树下，

它微少又容易得到，并且无可指责。诸比丘！在药品方面，是腐烂的药（牛尿），它微少又容易得到，并且无可指责。

诸比丘！这四种事物，既微少又容易得到，并且它们都是无可指责的。诸比丘！当比丘以微少者、

易得者为满足时，我说这是构成他沙门身份的要素之一。”

二 对于无过、微少、易得之物能知足者，

其心不会因住处、衣、食饮而苦恼，

他的心意不受方向的阻碍。

凡是所宣说随顺沙门身份的法，

知足、不放逸、勤修学者皆已获。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.8.20 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 4.1-50)/1.3 Uruvelavagga 优楼比螺品 (AN 4.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.8 Ariyavaṃsasutta 四圣种 (AN 4.28)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Ariyavaṃsasuttaṃ

四圣种经

28. “Cattārome, bhikkhave, ariyavaṃsā aggaññā rattaññā vaṃsaññā porāṇā asaṃkiṇṇā

“诸比丘！有这四种圣者的传承（圣种），是至高无上的、源远流长的、一脉相承的、古老的、未曾混淆的，
asaṃkiṇṇapubbā, na saṃkīyanti na saṃkīyissanti,

过去未曾混淆，现在不被混淆，未来也不会被混淆，
appaṭikuṭṭhā samaṇehi brāhmaṇehi viññūhi.

不被明智的沙门、婆罗门所呵责。

Katame cattāro?

是哪四种呢？

Idha, bhikkhave, bhikkhu santuṭṭho hoti itarītarena cīvarena,

➊ 诸比丘！在此，有比丘对于任何（得到的）衣服都感到满足，
itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī,

并且赞叹对于任何衣服都感到满足（的美德），
na ca cīvarahetu anesanaṃ appatirūpaṃ āpajjati,

他不因为衣服的缘故而陷入不正当的、不合适的（谋求行为），
aladdhā ca cīvaraṃ na paritassati,

得不到衣服时，他不忧虑，
laddhā ca cīvaraṃ agadhito [agathito (sī. pī.)] amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati;

得到衣服时，他不贪着、不沉迷、不执取、见到过患、了知出离而使用它；
tāya ca pana itarītaracīvarasantuṭṭhiyā

并且，由于他对于任何衣服都感到满足，
nevattānukkaṃseti, no [na (dī. ni. 3.309)] paraṃ vambheti.

他既不抬高自己，也不贬低他人。

Yo hi tattha dakkho analaso sampajāno patissato,

诸比丘！凡是在这方面善巧、不懈怠、具正知、具正念的比丘，
ayaṃ vuccati, bhikkhave, bhikkhu porāṇe aggaññe ariyavaṃse ṭhito.

就被称为已安住于古老、至高无上之圣者传承的比丘。

“Puna caparaṃ, bhikkhave, bhikkhu santuṭṭho hoti itarītarena piṇḍapātena,

➋ 再者，诸比丘！有比丘对于任何（得到的）乞食都感到满足，
itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī,

并且赞叹对于任何乞食都感到满足（的美德），
na ca piṇḍapātahetu anesanaṃ appatirūpaṃ āpajjati,

他不因为乞食的缘故而陷入不正当的、不合适的（谋求行为），
aladdhā ca piṇḍapātaṃ na paritassati,

得不到乞食时，他不忧虑，
laddhā ca piṇḍapātaṃ agadhito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati;

得到乞食时，他不贪着、不沉迷、不执取、见到过患、了知出离而食用它；
tāya ca pana itarītarapiṇḍapātasantuṭṭhiyā

并且，由于他对于任何乞食都感到满足，
nevattānukkaṃseti, no paraṃ vambheti.

他既不抬高自己，也不贬低他人。

Yo hi tattha dakkho analaso sampajāno patissato,

诸比丘！凡是在这方面善巧、不懈怠、具正知、具正念的比丘，
ayaṃ vuccati, bhikkhave, bhikkhu porāṇe aggaññe ariyavaṃse ṭhito.

就被称为已安住于古老、至高无上之圣者传承的比丘。

“Puna caparaṃ, bhikkhave, bhikkhu santuṭṭho hoti itarītarena senāsanena,

➌ 再者，诸比丘！有比丘对于任何（得到的）住所都感到满足，
itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī,

并且赞叹对于任何住所都感到满足（的美德），
na ca senāsanahetu anesanaṃ appatirūpaṃ āpajjati,

他不因为住所的缘故而陷入不正当的、不合适的（谋求行为），
aladdhā ca senāsanaṃ na paritassati,

得不到住所时，他不忧虑，
laddhā ca senāsanaṃ agadhito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati;

得到住所时，他不贪着、不沉迷、不执取、见到过患、了知出离而使用它；
tāya ca pana itarītarasenāsanasantuṭṭhiyā

并且，由于他对于任何住所都感到满足，
nevattānukkaṃseti, no paraṃ vambheti.

他既不抬高自己，也不贬低他人。

Yo hi tattha dakkho analaso sampajāno patissato,

诸比丘！凡是在这方面善巧、不懈怠、具正知、具正念的比丘，
ayaṃ vuccati, bhikkhave, bhikkhu porāṇe aggaññe ariyavaṃse ṭhito.

就被称为已安住于古老、至高无上之圣者传承的比丘。

“Puna caparaṃ, bhikkhave, bhikkhu bhāvanārāmo hoti bhāvanārato, pahānārāmo hoti pahānarato;

➍ 再者，诸比丘！有比丘喜爱禅修、乐于禅修，喜爱断除（烦恼）、乐于断除（烦恼）；
tāya ca pana bhāvanārāmatāya bhāvanāratiyā pahānārāmatāya pahānaratiyā

并且，由于他喜爱禅修、乐于禅修，喜爱断除、乐于断除，
nevattānukkaṃseti, no paraṃ vambheti.

他既不抬高自己，也不贬低他人。

Yo hi tattha dakkho analaso sampajāno patissato,

诸比丘！凡是在这方面善巧、不懈怠、具正知、具正念的比丘，
ayaṃ vuccati, bhikkhave, bhikkhu porāṇe aggaññe ariyavaṃse ṭhito.

就被称为已安住于古老、至高无上之圣者传承的比丘。

Ime kho, bhikkhave, cattāro ariyavaṃsā aggaññā rattaññā vaṃsaññā porāṇā asaṃkiṇṇā

诸比丘！这四种是圣者的传承，是至高无上的、源远流长的、一脉相承的、古老的、未曾混淆的，
asaṃkiṇṇapubbā, na saṃkīyanti na saṃkīyissanti,

过去未曾混淆，现在不被混淆，未来也不会被混淆，
appaṭikuṭṭhā samaṇehi brāhmaṇehi viññūhi.

不被明智的沙门、婆罗门所呵责。

“Imehi ca pana, bhikkhave, catūhi ariyavaṃsehi samannāgato bhikkhu

诸比丘！具足这四种圣者传承的比丘——
puratthimāya cepi disāya viharati sveva aratiṃ sahati, na taṃ arati sahati;

即使他住在东方，也能克服不乐，不乐不能克服他；
pacchimāya cepi disāya viharati sveva aratiṃ sahati, na taṃ arati sahati;

即使他住在西方，也能克服不乐，不乐不能克服他；
uttarāya cepi disāya viharati sveva aratiṃ sahati, na taṃ arati sahati;

即使他住在北方，也能克服不乐，不乐不能克服他；
dakkhiṇāya cepi disāya viharati sveva aratiṃ sahati, na taṃ arati sahati.

即使他住在南方，也能克服不乐，不乐不能克服他。

Taṃ kissa hetu?

这是什么原因呢？

Aratiratisaho hi, bhikkhave, dhīro”ti.

诸比丘！因为贤智者能克服不乐与乐！”

“Nārati sahati dhīraṃ [vīraṃ (sī.)], nārati dhīraṃ sahati;

（世尊偈语：）

“不乐不能胜贤者，不乐已被贤者胜；

Dhīrova aratiṃ sahati, dhīro hi aratissaho.

贤者实能胜不乐，贤者确能克不乐。

“Sabbakammavihāyīnaṃ, panuṇṇaṃ [paṇunnaṃ (?)] ko nivāraye;

“已舍一切业行者，已除遣者谁能阻？

Nekkhaṃ jambonadasseva, ko taṃ ninditumarahati;

犹如纯净阎浮金，谁能对他加指责？

Devāpi naṃ pasaṃsanti, brahmunāpi pasaṃsito”ti.

诸天亦都赞叹他，梵天也对他赞叹！”

aṭṭhamaṃ;

四圣种经 ～优楼比螺品‧第八经终

～《增支部经典‧四集‧初五十经篇‧优楼比螺品‧Ariyavaṃsasutta 四圣种经》(AN 4.28)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 4.1-50)/1.3 Uruvelavagga 优楼比螺品 (AN 4.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.9 Dhammapadasutta 四法迹 (AN 4.29)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Dhammapadasuttaṃ

二十九 四法迹

☆ 四法迹 ➾ ➊ 无贪法迹、➋ 无瞋法迹、➌ 正念法迹、➍ 正定法迹。

29. “Cattārimāni, bhikkhave, dhammapadāni aggaññāni rattaññāni vaṃsaññāni porāṇāni asaṃkiṇṇāni asaṃkiṇṇapubbāni,

“诸比丘！有这四种法的轨迹（法迹），是至高无上的、源远流长的、一脉相承的、古老的、未曾混淆的，过去未曾混淆，
na saṃkīyanti na saṃkīyissanti, appaṭikuṭṭhāni samaṇehi brāhmaṇehi viññūhi.

现在不被混淆，未来也不会被混淆，不被明智的沙门、婆罗门所呵责。

Katamāni cattāri?

是哪四种呢？

Anabhijjhā, bhikkhave, dhammapadaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ asaṃkiṇṇaṃ asaṃkiṇṇapubbaṃ,

➊ 诸比丘！无贪，是法的轨迹，是至高无上的、源远流长的、一脉相承的、古老的、未曾混淆的，过去未曾混淆，
na saṃkīyati na saṃkīyissati, appaṭikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi.

现在不被混淆，未来也不会被混淆，不被明智的沙门、婆罗门所呵责。

“Abyāpādo, bhikkhave, dhammapadaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ asaṃkiṇṇaṃ asaṃkiṇṇapubbaṃ,

➋ 诸比丘！无瞋，是法的轨迹，是至高无上的、源远流长的、一脉相承的、古老的、未曾混淆的，过去未曾混淆，
na saṃkīyati na saṃkīyissati, appaṭikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi.

现在不被混淆，未来也不会被混淆，不被明智的沙门、婆罗门所呵责。

“Sammāsati, bhikkhave, dhammapadaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ asaṃkiṇṇaṃ asaṃkiṇṇapubbaṃ,

➌ 诸比丘！正念，是法的轨迹，是至高无上的、源远流长的、一脉相承的、古老的、未曾混淆的，过去未曾混淆，
na saṃkīyati na saṃkīyissati, appaṭikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi.

现在不被混淆，未来也不会被混淆，不被明智的沙门、婆罗门所呵责。

“Sammāsamādhi, bhikkhave, dhammapadaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ asaṃkiṇṇaṃ asaṃkiṇṇapubbaṃ,

➍ 诸比丘！正定，是法的轨迹，是至高无上的、源远流长的、一脉相承的、古老的、未曾混淆的，过去未曾混淆，
na saṃkīyati na saṃkīyissati, appaṭikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi.

现在不被混淆，未来也不会被混淆，不被明智的沙门、婆罗门所呵责。

Imāni kho, bhikkhave, cattāri dhammapadāni aggaññāni rattaññāni vaṃsaññāni porāṇāni asaṃkiṇṇāni asaṃkiṇṇapubbāni,

诸比丘！这四种是法的轨迹，是至高无上的、源远流长的、一脉相承的、古老的、未曾混淆的，过去未曾混淆，
na saṃkīyanti na saṃkīyissanti, appaṭikuṭṭhāni samaṇehi brāhmaṇehi viññūhī”ti.

现在不被混淆，未来也不会被混淆，不被明智的沙门、婆罗门所呵责。”

“Anabhijjhālu vihareyya, abyāpannena cetasā;

应当无贪而安住， 心中亦无有瞋恚；

Sato ekaggacittassa [ekaggacittāyaṃ (ka.)], ajjhattaṃ susamāhito”ti. navamaṃ;

具念且一心专注， 内心达到善安定。” 第九经

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 4.1-50)/1.3 Uruvelavagga 优楼比螺品 (AN 4.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.10 Paribbājakasutta 遍历者 (AN 4.30)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Paribbājakasuttaṃ

30. Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Tena kho pana samayena sambahulā abhiññātā abhiññātā paribbājakā sippinikātīre [sappiniyā tīre (sī. pī.), sippiniyā tīre (syā. kaṃ.), sippiniyā nadiyā tīre (ka.)] paribbājakārāme paṭivasanti, seyyathidaṃ annabhāro varadharo sakuludāyī ca paribbājako aññe ca abhiññātā abhiññātā paribbājakā. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena sippinikātīraṃ paribbājakārāmo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā te paribbājake etadavoca –

“Cattārimāni, paribbājakā, dhammapadāni aggaññāni rattaññāni vaṃsaññāni porāṇāni asaṃkiṇṇāni asaṃkiṇṇapubbāni, na saṃkīyanti na saṃkīyissanti, appaṭikuṭṭhāni samaṇehi brāhmaṇehi viññūhi. Katamāni cattāri? Anabhijjhā, paribbājakā, dhammapadaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ asaṃkiṇṇaṃ asaṃkiṇṇapubbaṃ, na saṃkīyati na saṃkīyissati, appaṭikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi. Abyāpādo, paribbājakā, dhammapadaṃ…pe… sammāsati, paribbājakā, dhammapadaṃ…pe… sammāsamādhi, paribbājakā, dhammapadaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ asaṃkiṇṇaṃ asaṃkiṇṇapubbaṃ, na saṃkīyati na saṃkīyissati, appaṭikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi. Imāni kho, paribbājakā, cattāri dhammapadāni aggaññāni rattaññāni vaṃsaññāni porāṇāni asaṃkiṇṇāni asaṃkiṇṇapubbāni, na saṃkīyanti na saṃkīyissanti, appaṭikuṭṭhāni samaṇehi brāhmaṇehi viññūhi.

“Yo kho, paribbājakā, evaṃ vadeyya – ‘ahametaṃ anabhijjhaṃ dhammapadaṃ paccakkhāya abhijjhāluṃ kāmesu tibbasārāgaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessāmī’ti, tamahaṃ tattha evaṃ vadeyyaṃ – ‘etu vadatu byāharatu passāmissānubhāvan’ti. So vata, paribbājakā, anabhijjhaṃ dhammapadaṃ paccakkhāya abhijjhāluṃ kāmesu tibbasārāgaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessatīti netaṃ ṭhānaṃ vijjati.

“Yo kho, paribbājakā, evaṃ vadeyya – ‘ahametaṃ abyāpādaṃ dhammapadaṃ paccakkhāya byāpannacittaṃ paduṭṭhamanasaṅkappaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessāmī’ti, tamahaṃ tattha evaṃ vadeyyaṃ – ‘etu vadatu byāharatu passāmissānubhāvan’ti. So vata, paribbājakā, abyāpādaṃ dhammapadaṃ paccakkhāya byāpannacittaṃ paduṭṭhamanasaṅkappaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessatīti netaṃ ṭhānaṃ vijjati.

“Yo kho, paribbājakā, evaṃ vadeyya – ‘ahametaṃ sammāsatiṃ dhammapadaṃ paccakkhāya muṭṭhassatiṃ asampajānaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessāmī’ti, tamahaṃ tattha evaṃ vadeyyaṃ – ‘etu vadatu byāharatu passāmissānubhāvan’ti. So vata, paribbājakā, sammāsatiṃ dhammapadaṃ paccakkhāya muṭṭhassatiṃ asampajānaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessatīti netaṃ ṭhānaṃ vijjati.

“Yo kho, paribbājakā, evaṃ vadeyya – ‘ahametaṃ sammāsamādhiṃ dhammapadaṃ paccakkhāya asamāhitaṃ vibbhantacittaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessāmī’ti, tamahaṃ tattha evaṃ vadeyyaṃ – ‘etu vadatu byāharatu passāmissānubhāvan’ti. So vata, paribbājakā, sammāsamādhiṃ dhammapadaṃ paccakkhāya asamāhitaṃ vibbhantacittaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessatīti netaṃ ṭhānaṃ vijjati.

“Yo kho, paribbājakā, imāni cattāri dhammapadāni garahitabbaṃ paṭikkositabbaṃ maññeyya, tassa diṭṭheva dhamme cattāro sahadhammikā vādānupātā gārayhā ṭhānā [vādānuvādā gārayhaṃ ṭhānaṃ (ma. ni. 3.8)] āgacchanti. Katame cattāro? Anabhijjhaṃ ce bhavaṃ dhammapadaṃ garahati paṭikkosati, ye ca hi [ye ca (ma. ni. 3.142-143)] abhijjhālū kāmesu tibbasārāgā samaṇabrāhmaṇā te bhoto pujjā te bhoto pāsaṃsā. Abyāpādaṃ ce bhavaṃ dhammapadaṃ garahati paṭikkosati, ye ca hi byāpannacittā paduṭṭhamanasaṅkappā samaṇabrāhmaṇā te bhoto pujjā te bhoto pāsaṃsā. Sammāsatiṃ ce bhavaṃ dhammapadaṃ garahati paṭikkosati, ye ca hi muṭṭhassatī asampajānā samaṇabrāhmaṇā te bhoto pujjā te bhoto pāsaṃsā. Sammāsamādhiṃ ce bhavaṃ dhammapadaṃ garahati paṭikkosati, ye ca hi asamāhitā vibbhantacittā samaṇabrāhmaṇā te bhoto pujjā te bhoto pāsaṃsā.

“Yo kho, paribbājakā, imāni cattāri dhammapadāni garahitabbaṃ paṭikkositabbaṃ maññeyya, tassa diṭṭheva dhamme ime cattāro sahadhammikā vādānupātā gārayhā ṭhānā āgacchanti. Yepi te paribbājakā ahesuṃ ukkalā vassabhaññā [vassabhiññā (ka.) saṃ. ni. 3.62 passitabbaṃ] ahetukavādā akiriyavādā natthikavādā, tepi imāni cattāri dhammapadāni na garahitabbaṃ na paṭikkositabbaṃ amaññiṃsu. Taṃ kissa hetu? Nindābyārosanaupārambhabhayā”ti [upavādabhayāti (ka.) ma. ni. 3.150; saṃ. ni. 3.62 passitabbaṃ].

“Abyāpanno sadā sato, ajjhattaṃ susamāhito;

“恒常具念无瞋恚， 内心达到善安定；

Abhijjhāvinaye sikkhaṃ, appamattoti vuccatī”ti. dasamaṃ;

修学调伏于贪欲， 是谓之‘不放逸者’。” 第十经

Uruvelavaggo tatiyo.

优楼比螺品第三终。

Tassuddānaṃ –

此品摄颂：

Dve uruvelā loko kāḷako [koḷiko (ka.)], brahmacariyena pañcamaṃ;

二优楼比螺、世间、伽兰园，梵行为第五；

Kuhaṃ santuṭṭhi vaṃso ca, dhammapadaṃ paribbājakena cāti.

欺瞒、知足、圣种与法迹，以及遍历者。

☸---------------------------------------------------------------------

三十 遍历者

一 有一次，世尊住在王舍[城]的灵鹫山。那时，有许多声名远扬的遍历者住在萨毗

尼（河）畔的遍历者园林，例如安那巴罗、瓦拉达罗、沙俱路陀

夷遍历者，以及其他著名的遍历者。

那时，世尊在傍晚时分，从静坐中起来，前往萨毗尼河边的遍历者园林。至已，

在铺设好的座位上坐下，世尊坐下后，对那些遍历者这样说：

二 “遍历者们！有这四种法的轨迹（法迹），是至高无上的、源远流长的、一脉相承的、

古老的、未曾混淆的，过去未曾混淆，现在不被混淆，未来也不会被混淆，有智的沙

门、婆罗门，无从呵责。是哪四种呢？

遍历者们！无贪，是法的轨迹，是至高无上的、源远流长的、一脉相承的、古老的、

未曾混淆的，过去未曾混淆，现在不被混淆，未来也不会被混淆，有智的沙门、婆罗

门，无从呵责。遍历者们！无瞋，是法的轨迹……无从呵责。遍历者们！正念，是法的轨迹……无从呵责。

正定，是法的轨迹……无从呵责。

遍历者们！这四种是法的轨迹，是至高无上的……无从呵责。

三 遍历者们！如果有人这样说：‘我否定这无贪的法迹，我要指出一位贪婪、对诸欲有强烈贪染的沙门或婆罗门’。我就会在那里这样对他说：‘来吧！说说看！讲讲看！让我见识一下你的能耐！’但是，遍历者们，他否定无贪的法迹，却能指出一位贪婪、对诸欲有强烈贪染的沙门或婆罗门——这是不可能的。遍历者们！如果有人这样说：‘我否定这无瞋的法迹，我要指出一位心怀瞋恚、意念恶毒的沙门或婆罗门’。我就会在那里这样对他说：‘来吧！说说看！讲讲看！让我见识一下你的能耐！’但是，遍历者们！他否定无瞋的法迹，却能指出一位心怀瞋恚、意念恶毒的……——这是不可能的。遍历者们！如果有人这样说……‘我否定这正念的法迹，我要指出一位失念、不正知的沙门或婆罗门’……我就会在那里这样对他说……‘来吧！说说看！讲讲看！让我见识一下你的能耐！’但是，遍历者们！他否定正念的法迹，却能指出一位失念、不正知者，或沙门、婆罗门——这是不可能的。遍历者们！如果有人这样说……‘我否定这正定的法迹，我要指出一位心不安定、意念散乱的沙门或婆罗门’……我就会在那里这样对他说：‘来吧！说说看！讲讲看！让我见识一下你的能耐！’但是，遍历者们！他否定正定的法迹……这是不可能的。

四 遍历者们！凡是认为这四种法迹应受指责、应受排斥的人，就在现世生活中，有四种基于正法的诘难会落到他头上，使其为应受指责的境地。是哪四种呢？

如果你指责、排斥无贪的法迹，那么那些贪婪、对诸欲有强烈贪染的沙门、婆罗门，是你所尊敬，是你所赞叹的人。如果你指责、排斥无瞋的法迹，那么那些心怀瞋恚，意念恶毒的沙门、婆罗门，是你所尊敬，是你所赞叹的人。如果你指责、排斥正念的法迹，那么那些失念、不正知的沙门、婆罗门，是你所尊敬，故应赞叹。如果你指责、排斥正定的法迹，那么那些心不安定、意念散乱的沙门、婆罗门，是你所尊敬，是你所赞叹的人。

五 遍历者们！凡是认为这四种法迹应受指责、应受排斥的人，就在现世生活中，这四种基于正法的诘难会落到他头上，使其为应受指责的境地。遍历者们！即使是那些郁迦罗人和瓦萨班尼亚人是无因论者、无作用论者、虚无论者，就连他们也不认为这四种法迹是应受指责，应受排斥者，这是什么原因呢？因为害怕受到谴责、指责、非难。”

六 恒常具念无瞋恚， 内心达到善安定；

修学调伏于贪欲， 是谓之‘不放逸者’。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.4.23 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 4.1-50)/1.4 Cakkavagga 轮品 (AN 4.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.1 Cakkasutta 四轮 (AN 4.31)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Cakkavaggo

轮品

1. Cakkasuttaṃ

四轮

31. “Cattārimāni, bhikkhave, cakkāni, yehi samannāgatānaṃ devamanussānaṃ catucakkaṃ vattati, yehi samannāgatā devamanussā nacirasseva mahantattaṃ vepullattaṃ pāpuṇanti bhogesu. Katamāni cattāri?

“比丘们！这些是四轮。成就这些的天、人，转动四轮；成就这些的天、人，不久就会在财富上获得广大和圆满。是哪四者呢？

Patirūpadesavāso, sappurisāvassayo [sappurisūpassayo (sī. syā. kaṃ. pī.)], attasammāpaṇidhi, pubbe ca katapuññatā –

居住在适合修行的地区（真正佛法兴盛的地区）、亲近善知识、自己持守正确的誓愿（利行 atthacariyā）、适时地积累福德。

imāni kho, bhikkhave, cattāri cakkāni, yehi samannāgatānaṃ devamanussānaṃ catucakkaṃ vattati, yehi samannāgatā devamanussā nacirasseva mahantattaṃ vepullattaṃ pāpuṇanti bhogesū”ti.

比丘们！这些是四轮，成就这些的天、人，转动四轮；成就这些的天、人，不久就会在财富上获得广大和圆满。”

“Patirūpe vase dese, ariyamittakaro siyā;

善于居住在适宜之处，亲自侍奉圣人；

Sammāpaṇidhisampanno, pubbe puññakato naro;

具足正确的誓愿，事先积累福德的人；

Dhaññaṃ dhanaṃ yaso kitti, sukhañcetaṃdhivattatī”ti. paṭhamaṃ;

幸运、容貌、享受，他转动安乐之轮。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.4.23 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 4.1-50)/1.4 Cakkavagga 轮品 (AN 4.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.2 Saṅgahasutta 四摄事 (AN 4.32)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Saṅgahasuttaṃ

四摄事

32. “Cattārimāni, bhikkhave, saṅgahavatthūni. Katamāni cattāri?

“比丘们！这些是四摄事。是哪四者呢？

Dānaṃ, peyyavajjaṃ, atthacariyā, samānattatā –

即：布施、爱语、利行、同事。

imāni kho, bhikkhave, cattāri saṅgahavatthūnī”ti.

比丘们！这些是四摄事。”

“Dānañca peyyavajjañca [saṅgahe (aṭṭhakathāyaṃ pāṭhantaraṃ) dī. ni. 3.273 passitabbaṃ], atthacariyā ca yā idha;

布施与爱语，在此并且利行；

Samānattatā ca dhammesu, tattha tattha yathārahaṃ;

法中又同事，彼此都适宜；

Ete kho saṅgahā loke, rathassāṇīva yāyato.

世间有摄受，运转如同车轴；

“Ete ca saṅgahā nāssu, na mātā puttakāraṇā;

倘若没有摄受，母亲会与子女远离；

Labhetha mānaṃ pūjaṃ vā, pitā vā puttakāraṇā.

利益供养没有供给，父亲会与子女远离；

“Yasmā ca saṅgahā [saṅgahe (aṭṭhakathāyaṃ pāṭhantaraṃ) dī. ni. 3.273 passitabbaṃ] ete, samavekkhanti paṇḍitā;

无执着且摄受，智者善于观察；

Tasmā mahattaṃ papponti, pāsaṃsā ca bhavanti te”ti. dutiyaṃ;

由此得大利益，师尊称赞他们。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 4.1-50)/1.4 Cakkavagga 轮品 (AN 4.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.3 Sīhasutta 兽王狮子 (AN 4.33)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Sīhasuttaṃ

33. “Sīho, bhikkhave, migarājā sāyanhasamayaṃ āsayā nikkhamati. Āsayā nikkhamitvā vijambhati. Vijambhitvā samantā catuddisā anuviloketi. Samantā catuddisā anuviloketvā tikkhattuṃ sīhanādaṃ nadati. Tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkamati. Ye kho pana te, bhikkhave, tiracchānagatā pāṇā sīhassa migarañño nadato saddaṃ suṇanti, te yebhuyyena bhayaṃ saṃvegaṃ santāsaṃ āpajjanti. Bilaṃ bilāsayā pavisanti, dakaṃ dakāsayā [udakaṃ udakāsayā (ka.) saṃ. ni. 3.78; paṭi. ma. aṭṭha. 1.1.37 passitabbaṃ] pavisanti, vanaṃ vanāsayā pavisanti, ākāsaṃ pakkhino bhajanti. Yepi te, bhikkhave, rañño nāgā gāmanigamarājadhānīsu daḷhehi varattehi bandhanehi baddhā, tepi tāni bandhanāni sañchinditvā sampadāletvā bhītā muttakarīsaṃ cajamānā yena vā tena vā palāyanti. Evaṃ mahiddhiko kho, bhikkhave, sīho migarājā tiracchānagatānaṃ pāṇānaṃ, evaṃ mahesakkho evaṃ mahānubhāvo.

“Evamevaṃ kho, bhikkhave, yadā tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā, so dhammaṃ deseti – ‘iti sakkāyo, iti sakkāyasamudayo, iti sakkāyanirodho [sakkāyassa atthaṅgamo (aṭṭha., saṃ. ni. 3.78) “sakkāyanirodhagāminī”ti pacchimapadaṃ pana passitabbaṃ], iti sakkāyanirodhagāminī paṭipadā’ti. Yepi te, bhikkhave, devā dīghāyukā vaṇṇavanto sukhabahulā uccesu vimānesu ciraṭṭhitikā, tepi tathāgatassa dhammadesanaṃ sutvā yebhuyyena bhayaṃ saṃvegaṃ santāsaṃ āpajjanti – ‘aniccā vata kira, bho, mayaṃ samānā niccamhāti amaññimha; addhuvā vata kira, bho, mayaṃ samānā dhuvamhāti amaññimha; asassatā vata kira, bho, mayaṃ samānā sassatamhāti amaññimha. Mayaṃ kira, bho, aniccā addhuvā asassatā sakkāyapariyāpannā’ti. Evaṃ mahiddhiko kho, bhikkhave, tathāgato sadevakassa lokassa, evaṃ mahesakkho evaṃ mahānubhāvo”ti.

“Yadā buddho abhiññāya, dhammacakkaṃ pavattayī;

Sadevakassa lokassa, satthā appaṭipuggalo.

“Sakkāyañca nirodhañca, sakkāyassa ca sambhavaṃ;

Ariyañcaṭṭhaṅgikaṃ maggaṃ, dukkhūpasamagāminaṃ.

“Yepi dīghāyukā devā, vaṇṇavanto yasassino;

Bhītā santāsamāpāduṃ, sīhassevi’taremigā.

“Avītivattā sakkāyaṃ, aniccā kira bho mayaṃ;

Sutvā arahato vākyaṃ, vippamuttassa tādino”ti [saṃ. ni. 3.78]. tatiyaṃ;

☸---------------------------------------------------------------------

三十三 兽王狮子

一 “比丘们！兽王狮子在傍晚时分，离开住处；离开住处后，伸展身体打哈欠；伸展身体打哈欠后，环顾四方；环顾四方后，作三声狮子吼；作三声狮子吼后，前往觅食。比丘们！所有畜生道的有情众生，听到兽王狮子的吼声，会显现极大的怖畏，立刻生起战栗、恐惧，栖息洞穴的进入洞穴，栖息水中的进入水中，栖息森林的进入森林，鸟飞向空中。比丘们！还有，所有国王所属的大象，在村庄、城镇、王都中，被坚固绳索捆缚的，也会截断绳缚、冲破束缚，因为怖惧而大小便失禁，想尽一切办法逃脱。比丘们！兽王狮子，在畜生道的有情众生中，具有如此大的力量，如此大的名声，如此大的威德。

二 比丘们！确实如此。如来、应供、正自觉、明行具足、善逝、世间解、无上士、调御丈夫、天人师、觉者、世尊，出生于世间时，他宣说佛法：这就是自身（五蕴），这就是自身的集起，这就是自身的寂灭，这就是导向自身寂灭之道。比丘们！还有，所有长寿的天人，美丽而多乐，长久居住在高广的宫殿中，听闻如来说法，也会生起极大的怖畏、战栗、恐惧……唉！我们是无常的却自认为常住，我们处于不坚固的却自认为坚固，我们处于无常的却自认为常住，作常住之想。比丘们！如来在天人之中，具有如此大的力量，如此大的名声，如此大的威德。”

三 天人导师无可比拟， 觉者现前证悟真理

自身与灭自身之集， 八支圣道苦灭之道

令转教法之大法轮， 具足荣誉美貌如此

长寿天人怖畏恐惧， 如同野兽畏惧狮子

已解脱之应供圣者， 聆听其言我等哀叹

未超自身五蕴身， 我等实是无常啊

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.11.7 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 4.1-50)/1.4 Cakkavagga 轮品 (AN 4.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.4 Aggappasādasutta 最上净信经 (AN 4.34)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Aggappasādasuttaṃ

最上净信经

34. “Cattārome, bhikkhave, aggappasādā.

“比丘们！这四者，是最上等的净信。

Katame cattāro?

是哪四者呢？

☆ 最上净信（四不坏信、四不坏净、四证净、四法镜、四信） (AN 5.32)(AN 4.34)(Iti 3.41, 90) ➾ ① 信乐第一佛、② 信乐第一法（八正道、离贪）、③ 信乐第一僧、④ 信乐第一戒。

Yāvatā, bhikkhave, sattā apadā vā dvipadā [dipadā (sī. pī.) a. ni. 5.32; itivu. 90] vā catuppadā vā bahuppadā vā rūpino vā arūpino vā saññino vā asaññino vā nevasaññināsaññino vā, tathāgato tesaṃ aggamakkhāyati arahaṃ sammāsambuddho.

【一】比丘们！一切有情，无论是无足、或二足、或四足、或多足、或有色、或无色、或有想、或无想、或非想非非想之中，如来、应供、正等觉者（圆满觉悟者），可说是第一。

Ye, bhikkhave, buddhe pasannā, agge te pasannā.

比丘们！凡是对佛陀有净信者，就是对第一者有净信；

Agge kho pana pasannānaṃ aggo vipāko hoti.

再者，对第一者有净信，就会有第一的果报。

“Yāvatā, bhikkhave, dhammā saṅkhatā, ariyo aṭṭhaṅgiko maggo tesaṃ aggamakkhāyati.

【二】➀ 比丘们！在一切有为法中，八圣道分可说是第一，

Ye, bhikkhave, ariye aṭṭhaṅgike magge pasannā, agge te pasannā.

比丘们！凡是对八圣道分有净信者，就是对第一者有净信；

Agge kho pana pasannānaṃ aggo vipāko hoti.

再者，对第一者有净信，就会有第一的果报。

“Yāvatā, bhikkhave, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ aggamakkhāyati, yadidaṃ

➁ 比丘们！在一切有为或无为法中，离贪可说是第一，即是：

madanimmadano pipāsavinayo ālayasamugghāto vaṭṭupacchedo taṇhākkhayo virāgo nirodho nibbānaṃ.

‘去除骄慢之沉醉、调伏渴爱、根除执取、断绝轮回、灭尽渴爱、离贪、寂灭、涅槃。’

Ye, bhikkhave, virāge dhamme pasannā, agge te pasannā.

比丘们！凡是对离贪之法有净信者，就是对第一者有净信；

Agge kho pana pasannānaṃ aggo vipāko hoti.

再者，对第一者有净信，就会有第一的果报。

“Yāvatā, bhikkhave, saṅghā vā gaṇā vā, tathāgatasāvakasaṅgho tesaṃ aggamakkhāyati, yadidaṃ

【三】比丘们！一切僧团或会众中，如来的弟子僧团，可说是第一，即是：

cattāri purisayugāni aṭṭha purisapuggalā

四双八辈人士，

esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.

世尊的这个弟子僧团是：值得供养、值得款待、值得布施、值得合掌礼敬，是世间的无上福田。

Ye, bhikkhave, saṅghe pasannā, agge te pasannā.

比丘们！凡是对僧团有净信者，就是对第一者有净信；

Agge kho pana pasannānaṃ aggo vipāko hoti.

再者，对第一者有净信，就会有第一的果报。

（【四】比丘们！一切戒律之中，圣者所喜爱的戒律，可说是第一，即是：

不破损、不穿漏、不掺杂、不污秽、带来自由、为智者所赞叹、不昏昧、能生禅定等。

比丘们！凡是圆满圣者所喜爱的戒律者，就是圆满第一者。

再者，圆满第一者，就会有第一的果报。）

Ime kho, bhikkhave, cattāro aggappasādā”ti.

如此，比丘们！这四者，是最上等的净信。”

“Aggato ve pasannānaṃ, aggaṃ dhammaṃ vijānataṃ;

① 对第一者净信，应知第一之法；

Agge buddhe pasannānaṃ, dakkhiṇeyye anuttare.

② 对第一佛净信，他是无上应供；

“Agge dhamme pasannānaṃ, virāgūpasame sukhe;

③ 对第一法净信，离贪寂静安乐；

Agge saṅghe pasannānaṃ, puññakkhette anuttare.

④ 对第一僧净信，无上福田圆满。

“Aggasmiṃ dānaṃ dadataṃ, aggaṃ puññaṃ pavaḍḍhati;

⑤ 对第一者布施，培养第一福德；

Aggaṃ āyu ca vaṇṇo ca, yaso kitti sukhaṃ balaṃ.

⑥ 名望赞颂乐力、庄严长寿第一！

“Aggassa dātā medhāvī, aggadhammasamāhito;

⑦ 智者作第一施，定心于第一法；

Devabhūto manusso vā, aggappatto pamodatī”ti [itivu. 90].

⑧ 生为天人或人，喜悦满足得第一。

catutthaṃ.

最上净信经 ～轮品‧第四经终

～《增支部经典‧四集‧Aggappasādasutta 最上净信经》(AN 4.34)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 4.1-50)/1.4 Cakkavagga 轮品 (AN 4.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.5 Vassakārasutta 禹舍婆罗门 (AN 4.35)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Vassakārasuttaṃ

35. Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho vassakāro brāhmaṇo magadhamahāmatto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vassakāro brāhmaṇo magadhamahāmatto bhagavantaṃ etadavoca –

“Catūhi kho mayaṃ, bho gotama, dhammehi samannāgataṃ mahāpaññaṃ mahāpurisaṃ paññāpema. Katamehi catūhi? Idha, bho gotama, bahussuto hoti tassa tasseva sutajātassa tassa tasseva kho pana bhāsitassa atthaṃ jānāti – ‘ayaṃ imassa bhāsitassa attho, ayaṃ imassa bhāsitassa attho’ti. Satimā kho pana hoti cirakatampi cirabhāsitampi saritā anussaritā yāni kho pana tāni gahaṭṭhakāni kiṃkaraṇīyāni, tattha dakkho hoti analaso, tatrupāyāya vīmaṃsāya samannāgato alaṃ kātuṃ alaṃ saṃvidhātuṃ. Imehi kho mayaṃ, bho gotama, catūhi dhammehi samannāgataṃ mahāpaññaṃ mahāpurisaṃ paññāpema. Sace me [sace pana me (sī. ka.), sace me pana (pī.)], bho gotama, anumoditabbaṃ anumodatu me bhavaṃ gotamo; sace pana me, bho gotama, paṭikkositabbaṃ paṭikkosatu me bhavaṃ gotamo”ti.

“Neva kho tyāhaṃ, brāhmaṇa, anumodāmi na paṭikkosāmi. Catūhi kho ahaṃ, brāhmaṇa, dhammehi samannāgataṃ mahāpaññaṃ mahāpurisaṃ paññāpemi. Katamehi catūhi? Idha, brāhmaṇa, bahujanahitāya paṭipanno hoti bahujanasukhāya; bahussa janatā ariye ñāye patiṭṭhāpitā, yadidaṃ kalyāṇadhammatā kusaladhammatā. So yaṃ vitakkaṃ ākaṅkhati vitakketuṃ taṃ vitakkaṃ vitakketi, yaṃ vitakkaṃ nākaṅkhati vitakketuṃ na taṃ vitakkaṃ vitakketi; yaṃ saṅkappaṃ ākaṅkhati saṅkappetuṃ taṃ saṅkappaṃ saṅkappeti, yaṃ saṅkappaṃ nākaṅkhati saṅkappetuṃ na taṃ saṅkappaṃ saṅkappeti. Iti cetovasippatto hoti vitakkapathe. Catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī. Āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Neva kho tyāhaṃ, brāhmaṇa, anumodāmi na pana paṭikkosāmi. Imehi kho ahaṃ, brāhmaṇa, catūhi dhammehi samannāgataṃ mahāpaññaṃ mahāpurisaṃ paññāpemī”ti.

“Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! Yāva subhāsitaṃ cidaṃ bhotā gotamena. Imehi ca mayaṃ, bho gotama, catūhi dhammehi samannāgataṃ bhavantaṃ gotamaṃ dhārema; bhavañhi gotamo bahujanahitāya paṭipanno bahujanasukhāya; bahu te [bahussa (syā. kaṃ. ka.)] janatā ariye ñāye patiṭṭhāpitā, yadidaṃ kalyāṇadhammatā kusaladhammatā. Bhavañhi gotamo yaṃ vitakkaṃ ākaṅkhati vitakketuṃ taṃ vitakkaṃ vitakketi, yaṃ vitakkaṃ nākaṅkhati vitakketuṃ na taṃ vitakkaṃ vitakketi, yaṃ saṅkappaṃ ākaṅkhati saṅkappetuṃ taṃ saṅkappaṃ saṅkappeti, yaṃ saṅkappaṃ nākaṅkhati saṅkappetuṃ na taṃ saṅkappaṃ saṅkappeti. Bhavañhi gotamo cetovasippatto vitakkapathe. Bhavañhi gotamo catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī akicchalābhī akasiralābhī. Bhavañhi gotamo āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti.

“Addhā kho tyāhaṃ, brāhmaṇa, āsajja upanīya vācā bhāsitā. Api ca, tyāhaṃ byākarissāmi – ‘ahañhi, brāhmaṇa, bahujanahitāya paṭipanno bahujanasukhāya; bahu me [bahussa (syā. kaṃ. ka.)] janatā ariye ñāye patiṭṭhāpitā, yadidaṃ kalyāṇadhammatā kusaladhammatā. Ahañhi, brāhmaṇa, yaṃ vitakkaṃ ākaṅkhāmi vitakketuṃ taṃ vitakkaṃ vitakkemi, yaṃ vitakkaṃ nākaṅkhāmi vitakketuṃ na taṃ vitakkaṃ vitakkemi, yaṃ saṅkappaṃ ākaṅkhāmi saṅkappetuṃ taṃ saṅkappaṃ saṅkappemi, yaṃ saṅkappaṃ nākaṅkhāmi saṅkappetuṃ na taṃ saṅkappaṃ saṅkappemi. Ahañhi, brāhmaṇa, cetovasippatto vitakkapathe. Ahañhi, brāhmaṇa, catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī akicchalābhī akasiralābhī. Ahañhi, brāhmaṇa, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharāmī’”ti.

“Yo vedi sabbasattānaṃ, maccupāsappamocanaṃ;

Hitaṃ devamanussānaṃ, ñāyaṃ dhammaṃ pakāsayi;

Yaṃ ve disvā ca sutvā ca, pasīdanti bahū janā [pasīdati bahujjano (sī. syā. kaṃ. pī.)].

“Maggāmaggassa kusalo, katakicco anāsavo;

Buddho antimasārīro [antimadhārito (ka.)], “(mahāpañño) [( ) syā. potthake natthi] mahāpurisoti vuccatī”ti. pañcamaṃ;

☸---------------------------------------------------------------------

三十五 禹舍婆罗门

一 一时，世尊住在王舍[城]的竹林精舍，松鼠喂食处。那时，摩揭陀国大臣禹舍婆罗门，前往世尊的住处。到了之后，与世尊互相问候，交谈了令人欢喜、值得铭记的话后，坐在一旁。坐在一旁的禹舍婆罗门对世尊说：“尊者乔达摩！我们称成就四种法的人，为有大智慧的大士。是哪四者呢？

二 尊者乔达摩！在此世间，应该博学多闻，并且应当知道各种言说的含义。这个言说的含义是这样，那个言说的含义是那样，等等。又应当具足正念：能忆念起很久以前所做的事，很久以前所说的话，能够随念。再者，对于所有在家的事务，应当勤奋不懈怠，具备善巧方便与审慎思虑，能够充分地处理好。尊者乔达摩！我们称成就这四种法的人，为有大智慧的大士。尊者乔达摩！如果我的说法值得随喜，请尊者乔达摩随喜我。但是，尊者乔达摩！如果我的说法需要辩驳，请尊者乔达摩对我进行辩驳。”

三 “婆罗门！我对你的说法既不随喜，也不辩驳。婆罗门！我认为成就四种法的人，堪称有大智慧的大士。是哪四者呢？

婆罗门！在此世间，为众多众生的利益，为众多众生的安乐而修行实践，使众多有情安住于圣道之理，即所谓的良善法性、善妙法性。他想要进行何种寻思，就能进行那种寻思；不想要进行何种寻思，就不进行那种寻思。想要进行何种思惟，就能进行那种思惟；不想要进行何种思惟，就不进行那种思惟。如此，在寻思的途径上，心得自在。对于四种禅那的增上心（更高心境），以及当下法（现法）的安乐住，能够随意获得，不难获得，无障碍地获得。通过诸漏的灭尽，在当下法中，亲身证知、作证、具足安住于无漏的心解脱、慧解脱。婆罗门！我对你的说法既不随喜，也不辩驳。婆罗门！我认为成就这四种法的人，堪称有大智慧的大士。”

四 “稀有啊，尊者乔达摩！真是未曾有过啊，尊者乔达摩！尊者乔达摩所说的真是善妙！而我认为，尊者乔达摩正是成就了这四种法的人。尊者乔达摩！您确实是为了众多众生的利益，为了众多众生的安乐而修行。仁者！您使众多有情安住于圣道之理，即所谓的良善法性、善妙法性。尊者乔达摩！您确实是想进行何种寻思，就能进行那种寻思；不想进行何种寻思，就不进行那种寻思。想进行何种思惟，就能进行那种思惟；不想进行何种思惟，就不进行那种思惟。尊者乔达摩确实在寻思的途径上，心得自在。尊者乔达摩对于四种禅那的增上心，以及当下法的安乐住，能够随意获得，不难获得，无障碍地获得。尊者乔达摩！通过诸漏的灭尽，已在当下法中……安住于无漏的心解脱、慧解脱。”

五 “婆罗门！你这番话确实是冲着我、针对我而说的。不过，我还是要为你解说。婆罗门！我确实是为了众多众生的利益，为了众多众生的安乐而修行，我使众多有情安住于圣道之理，那就是良善法性、善妙法性。婆罗门！我想要进行何种寻思，就能进行那种寻思；不想要进行何种寻思，就不进行那种寻思。想要进行何种思惟，就能进行那种思惟；不想要进行何种思惟，就不进行那种思惟。婆罗门！我确实在寻思的途径上，心得自在。婆罗门！我确实对于四种禅那的增上心，以及当下法的安乐住……无障碍地获得。婆罗门！我确实通过诸漏的灭尽，已在当下法中……安住于无漏的心解脱、慧解脱。”

六 知道一切有情众生 如何解脱死亡束缚

为天人带来利益， 宣说正法使其昌明

善于明辨道与非道， 所作已办诸漏已尽

人们见闻于大众中， 正信喜乐正是彼佛

受此最后身之人， 具足此名称大慧者

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2566.6.2 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 4.1-50)/1.4 Cakkavagga 轮品 (AN 4.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.6 Doṇasutta 头那婆罗门经 (AN 4.36)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Doṇasuttaṃ

头那婆罗门经

36. Ekaṃ samayaṃ bhagavā antarā ca ukkaṭṭhaṃ antarā ca setabyaṃ addhānamaggappaṭipanno hoti.

一时，世尊行走在郁迦罗和舍多比亚之间的大道上。

Doṇopi sudaṃ brāhmaṇo antarā ca ukkaṭṭhaṃ antarā ca setabyaṃ addhānamaggappaṭipanno hoti.

那时，头那婆罗门也行走在郁迦罗和舍多比亚之间。

Addasā kho doṇo brāhmaṇo bhagavato pādesu cakkāni sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni;

头那婆罗门在世尊的足迹中，看见具有千辐、轮辋、轮毂，一切相状都圆满的法轮（相）。

disvānassa etadahosi – “acchariyaṃ vata, bho, abbhutaṃ vata, bho! Na vatimāni manussabhūtassa padāni bhavissantī”ti!!

他看见之后，说道：“啊，奇特啊！啊，真是未曾有过！这些足迹，应该不是人类的吧！”

Atha kho bhagavā maggā okkamma aññatarasmiṃ rukkhamūle nisīdi pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.

这时，世尊离开道路，坐在一棵树下，结跏趺坐，端正身体，安住正念于面前。

Atha kho doṇo brāhmaṇo bhagavato padāni anugacchanto

这时头那婆罗门，追随着世尊的足迹。

addasa bhagavantaṃ aññatarasmiṃ rukkhamūle nisinnaṃ pāsādikaṃ pasādanīyaṃ santindriyaṃ santamānasaṃ uttamadamathasamathamanuppattaṃ dantaṃ guttaṃ saṃyatindriyaṃ [yatindriyaṃ (mahāva. 257)] nāgaṃ.

看见世尊坐在一棵树下，容貌令人欢喜，能引人净信，诸根寂静，内心寂静，达到了最上的调伏与寂静。

Disvāna yena bhagavā tenupasaṅkami;

如同已被调伏、善于防护、守护诸根的大象一般，他就前往世尊那里。

upasaṅkamitvā bhagavantaṃ etadavoca –

到了之后，对世尊说：

“Devo no bhavaṃ bhavissatī”ti?

“尊者您将会是天神吗？”

“Na kho ahaṃ, brāhmaṇa, devo bhavissāmī”ti.

“婆罗门！我将不会是天神。”

“Gandhabbo no bhavaṃ bhavissatī”ti?

“尊者您将会是干闼婆吗？”

“Na kho ahaṃ, brāhmaṇa, gandhabbo bhavissāmī”ti.

“婆罗门！我将不会是干闼婆。”

“Yakkho no bhavaṃ bhavissatī”ti?

“尊者您将会是夜叉吗？”

“Na kho ahaṃ, brāhmaṇa, yakkho bhavissāmī”ti.

“婆罗门！我将不会是夜叉。”

“Manusso no bhavaṃ bhavissatī”ti?

“尊者您将会是人吗？”

“Na kho ahaṃ, brāhmaṇa, manusso bhavissāmī”ti.

“婆罗门！我将不会是人。”

“‘Devo no bhavaṃ bhavissatī’ti, iti puṭṭho samāno – ‘na kho ahaṃ, brāhmaṇa, devo bhavissāmī’ti vadesi.

“问：‘尊者您将会是天神吗？’答：‘婆罗门！我将不会是天神。’

‘Gandhabbo no bhavaṃ bhavissatī’ti, iti puṭṭho samāno – ‘na kho ahaṃ, brāhmaṇa, gandhabbo bhavissāmī’ti vadesi.

问：‘尊者您将会是干闼婆吗？’答：‘婆罗门！我将不会是干闼婆。’

‘Yakkho no bhavaṃ bhavissatī’ti, iti puṭṭho samāno – ‘na kho ahaṃ, brāhmaṇa, yakkho bhavissāmī’ti vadesi.

问：‘尊者您将会是夜叉吗？’答：‘婆罗门！我将不会是夜叉。’

‘Manusso no bhavaṃ bhavissatī’ti, iti puṭṭho samāno – ‘na kho ahaṃ, brāhmaṇa, manusso bhavissāmī’ti vadesi.

问：‘尊者您将会是人吗？’答：‘婆罗门！我将不会是人。’

Atha ko carahi bhavaṃ bhavissatī”ti?

那么，现在尊者您到底是什么呢？”

“Yesaṃ kho ahaṃ, brāhmaṇa, āsavānaṃ appahīnattā devo bhaveyyaṃ,

“婆罗门！那些烦恼（漏），如果我没有断除它们，我将会成为天神；

te me āsavā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā.

但我的那些烦恼已被断除，根已被切断，如同被砍头的多罗树，已成不存在的状态，未来不会再生起。

Yesaṃ kho ahaṃ, brāhmaṇa, āsavānaṃ appahīnattā gandhabbo bhaveyyaṃ… yakkho bhaveyyaṃ… manusso bhaveyyaṃ,

婆罗门！那些烦恼，如果我没有断除它们，我将会成为干闼婆……将会成为夜叉……将会成为人；

te me āsavā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā.

而我已断其漏，切断其根，如截断多罗树头，完全停止，令当来成不生之法。

Seyyathāpi, brāhmaṇa, uppalaṃ vā padumaṃ vā puṇḍarīkaṃ vā udake jātaṃ udake saṃvaḍḍhaṃ udakā accuggamma tiṭṭhati anupalittaṃ udakena;

婆罗门！譬如：青莲、红莲或白莲，生在水中，长在水中，但出离水面而不被水所沾湿；

evamevaṃ kho ahaṃ, brāhmaṇa, loke jāto loke saṃvaḍḍho lokaṃ abhibhuyya viharāmi anupalitto lokena.

婆罗门！我也是这样，出生在世间，在世间成长，但我已征服世间，不被世间所污染而住。

Buddhoti maṃ, brāhmaṇa, dhārehī”ti.

婆罗门！你要知道，我是佛陀。”

“Yena devūpapatyassa, gandhabbo vā vihaṅgamo;

由之应生为天神， 或为空行干闼婆；

Yakkhattaṃ yena gaccheyyaṃ, manussattañca abbaje;

由之应成为夜叉， 或再投生为人身；

Te mayhaṃ, āsavā khīṇā, viddhastā vinaḷīkatā.

我诸烦恼已灭尽， 已被摧毁根拔除；

“Puṇḍarīkaṃ yathā vaggu, toyena nupalippati [nupalimpati (ka.)];

犹如白莲极美妙， 不被水所沾染污；

Nupalippāmi [nupalimpāmi (ka.)] lokena,

我亦不为世间染，

tasmā buddhosmi brāhmaṇā”ti.

是故婆罗门！我是佛。”

chaṭṭhaṃ;

头那婆罗门经 ～轮品‧第六经终

～《增支部经典‧四集‧初五十经篇‧轮品‧Doṇasutta 头那婆罗门经》(AN 4.36)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 4.1-50)/1.4 Cakkavagga 轮品 (AN 4.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.7 Aparihāniyasutta 四不退堕 (AN 4.37)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Aparihāniyasuttaṃ

37. “Catūhi, bhikkhave, dhammehi samannāgato bhikkhu abhabbo parihānāya nibbānasseva santike. Katamehi catūhi? Idha, bhikkhave, bhikkhu sīlasampanno hoti, indriyesu guttadvāro hoti, bhojane mattaññū hoti, jāgariyaṃ anuyutto hoti.

“Kathañca, bhikkhave, bhikkhu sīlasampanno hoti? Idha, bhikkhave, bhikkhu sīlavā hoti pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Evaṃ kho, bhikkhave, bhikkhu sīlasampanno hoti.

“Kathañca, bhikkhave, bhikkhu indriyesu guttadvāro hoti? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati cakkhundriyaṃ; cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati manindriyaṃ; manindriye saṃvaraṃ āpajjati. Evaṃ kho, bhikkhave, bhikkhu indriyesu guttadvāro hoti.

“Kathañca, bhikkhave, bhikkhu bhojane mattaññū hoti? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso āhāraṃ āhāreti – ‘neva davāya na madāya na maṇḍanāya na vibhūsanāya; yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya. Iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati, anavajjatā ca phāsuvihāro cā’ti. Evaṃ kho, bhikkhave, bhikkhu bhojane mattaññū hoti.

“Kathañca, bhikkhave, bhikkhu jāgariyaṃ anuyutto hoti? Idha, bhikkhave, bhikkhu divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti; rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti; rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti, pāde pādaṃ accādhāya, sato sampajāno uṭṭhānasaññaṃ manasi karitvā; rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Evaṃ kho, bhikkhave, bhikkhu jāgariyaṃ anuyutto hoti. Imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu abhabbo parihānāya, nibbānasseva santiketi.

“Sīle patiṭṭhito bhikkhu, indriyesu ca saṃvuto;

Bhojanamhi ca mattaññū, jāgariyaṃ anuyuñjati.

“Evaṃ vihārī ātāpī, ahorattamatandito;

Bhāvayaṃ kusalaṃ dhammaṃ, yogakkhemassa pattiyā.

“Appamādarato bhikkhu, pamāde bhayadassi vā [bhayadassāvī (ka.) dha. pa. 32 dhammapadepi];

Abhabbo parihānāya, nibbānasseva santike”ti. sattamaṃ;

☸---------------------------------------------------------------------

三十七 四不退堕

一 “比丘们！成就四种法的比丘，不可能退堕，必然接近涅槃。是哪四者呢？

比丘们！在此，有比丘具足戒行，守护根门，饮食知量，精勤保持觉醒。

二 比丘们！比丘如何是具足戒行呢？

比丘们！在此，有比丘持戒，被别解脱律仪所防护而住，具足正当的行为和活动范围（处所），对微小的过错也视之为有怖畏，领受学习各项学处。

三 比丘们！比丘如何是守护根门呢？

比丘们！在此，有比丘用眼看到色（形色）后，不执取其总相，不执取其随相（细节）。因为如果任由眼根不被防护，贪婪、忧愁等邪恶、不善法就会趁机侵入，所以他致力于防护，守护眼根，实践对眼根的防护。用耳听到声后…用鼻嗅到香后…用舌尝到味后…用身触到所触后…用意认识到法（意所缘）后，不执取其总相，不执取其随相。因为如果任由意根不被防护，贪婪、忧愁等邪恶、不善法就会趁机侵入，所以他致力于防护，守护意根，实践对意根的防护。

比丘们！比丘应如此守护根门。

四 比丘们！比丘如何是饮食知量呢？

比丘们！在此，有比丘如理省察而受用食物：不是为了嬉戏，不是为了自满（或陶醉），不是为了装饰，不是为了庄严；只是为了此身能够存续、维持，为了止息（饥渴的）恼害，为了资助梵行。（他思惟：）‘这样，我将消除旧的感受（饥饿），不令新的感受（过饱）生起，我将维持生命，无有过失，并且安稳地生活。’ 比丘们！比丘应如此饮食知量。

五 比丘们！比丘如何是精勤保持觉醒呢？

比丘们！在此，有比丘白天通过经行和坐禅，清除心中的盖障法；夜晚的初更（时分），通过经行和坐禅，清除心中的盖障法；夜晚的中更（时分），以右胁而卧，采取狮子卧姿，一只脚叠在另一只脚上，保持正念、正知，作意保持起身之想；夜晚的后更（时分），起身之后，通过经行和坐禅，清除心中的盖障法。比丘们！比丘应如此精勤保持觉醒。

比丘们！成就这四种法的比丘，不可能退堕，必然接近涅槃。”

六 比丘依止戒而住， 且防护于诸根门；

饮食有节制知量， 并且精勤于觉醒。

如是精进修行者， 日夜不懈怠勤勉，

修习诸善妙之法， 为得解脱之安稳。

乐于不放逸比丘， 或视放逸为怖畏，

他不可能有退堕， 必然已近于涅槃。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.3.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 4.1-50)/1.4 Cakkavagga 轮品 (AN 4.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.8 Patilīnasutta 独处经 (AN 4.38)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Patilīnasuttaṃ

《独处经》

☆ 独处（ Patilīno ） ➾

① 已舍自谛（已遣除各自谛理）；

② 求已断尽（已断尽一切寻求）；

③ 身行寂静（心息已达到轻安）。

☆ 自谛（四类十问、十四难等邪见） ☞

① 世界是常（时间是有限）？

② 世界是无常（时间是无限）？

③ 世界是有边（空间是有限）？

④ 世界是无边（空间是无限）？

⑤ 命即是身（本体与身体是相同）？

⑥ 命与身是异（本体与身体是不同）？

⑦ 如来死后是有（如来与圣者死后是有）？

⑧ 如来死后是无（如来与圣者死后是无）？

⑨ 如来死后是亦有亦无（如来与圣者死后是既有又无）？

⑩ 如来死后是非有非无（如来与圣者死后是没有或无）？

38. “Panuṇṇapaccekasacco [paṇunnapaccekasacco (?)], bhikkhave, bhikkhu

〈壹、独处概说 ➲〉

（尔时，世尊说：）

“诸比丘！比丘——

➊ 已舍自谛；

‘samavayasaṭṭhesano

➋ 求已断尽；

passaddhakāyasaṅkhāro

➌ 身行寂静；

patilīno’ti vuccati.

他被称为：‘完成独处！’

Kathañca, bhikkhave, bhikkhu panuṇṇapaccekasacco hoti?

〈贰、独处解释 ➲〉

［一、已舍自谛 ➥］

又，诸比丘！比丘如何称为：‘已舍自谛’呢？

Idha, bhikkhave, bhikkhuno

诸比丘！比丘于此世间——

yāni tāni puthusamaṇabrāhmaṇānaṃ puthupaccekasaccāni,

源自种种（邪见外道）沙门、婆罗门之‘各自谛理’；

seyyathidaṃ –

犹如所谓：

sassato lokoti vā,

‘① 或世界是常；

asassato lokoti vā,

② 或世界无常；

antavā lokoti vā,

③ 或世界有边；

anantavā lokoti vā,

④ 或世界无边；

taṃ jīvaṃ taṃ sarīranti vā,

⑤ 或命即是身；

aññaṃ jīvaṃ aññaṃ sarīranti vā,

⑥ 或命与身异；

hoti tathāgato paraṃ maraṇāti vā,

⑦ 或如来死后是有；

na hoti tathāgato paraṃ maraṇāti vā,

⑧ 或如来死后是无；

hoti ca na ca hoti tathāgato paraṃ maraṇāti vā,

⑨ 或如来死后是亦有亦无；

neva hoti na na hoti tathāgato paraṃ maraṇāti vā;

⑩ 或如来死后是非有非无。’

sabbāni tāni nuṇṇāni honti panuṇṇāni cattāni vantāni muttāni pahīnāni paṭinissaṭṭhāni.

彼等一切，皆已被除去、排遣、舍弃、唾弃、脱离、断尽、弃绝之时。

Evaṃ kho, bhikkhave, bhikkhu panuṇṇapaccekasacco hoti.

诸比丘！如是比丘称为：‘已舍自谛！’

“Kathañca, bhikkhave, bhikkhu samavayasaṭṭhesano hoti?

［二、求已断尽 ➥］

又，诸比丘！比丘如何称为：‘求已断尽’呢？

Idha, bhikkhave, bhikkhuno

诸比丘！比丘于此世间——

kāmesanā pahīnā hoti,

① 已断欲求；

bhavesanā pahīnā hoti,

② 已断有求；

brahmacariyesanā paṭippassaddhā.

③ 已调伏梵行求，而朝向轻安。

Evaṃ kho, bhikkhave, bhikkhu samavayasaṭṭhesano hoti.

诸比丘！如是比丘称为：‘求已断尽！’

“Kathañca, bhikkhave, bhikkhu passaddhakāyasaṅkhāro hoti?

［三、身行寂静 ➥］

又，诸比丘！比丘如何称为：‘身行寂静’呢？

Idha, bhikkhave, bhikkhu

诸比丘！比丘于此世间——

sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.

既断其乐，又断其苦，正是先前之喜忧（已灭故），进入不苦不乐之‘舍念清净’，成就第四禅而安住。

Evaṃ kho, bhikkhave, bhikkhu passaddhakāyasaṅkhāro hoti.

诸比丘！如是比丘称为：‘身行寂静！’

“Kathañca, bhikkhave, bhikkhu patilīno hoti?

［四、独处除慢 ➥］

又，诸比丘！比丘如何称为：‘完成独处’呢？

Idha, bhikkhave, bhikkhuno

诸比丘！比丘于此世间——

asmimāno pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo.

断除我慢，恰如断根、截头之多罗树，令此法趣于无有、未来不生！

Evaṃ kho, bhikkhave, bhikkhu patilīno hoti.

诸比丘！如是比丘称为：‘完成独处！’

Panuṇṇapaccekasacco, bhikkhave, bhikkhu

〈叁、总结 ➲〉

诸比丘！比丘——

已舍自谛；

‘samavayasaṭṭhesano

求已断尽；

passaddhakāyasaṅkhāro

身行寂静；

patilīno’ti vuccatī”ti.

他被称为：‘完成独处！’”

[itivu. 55 itivuttakepi] “Kāmesanā bhavesanā,

（世尊偈语：）

﹙➊ 有求有我 ☙﹚

“欲求与有求（对欲望和往生的追求），

brahmacariyesanā saha;

更俱梵行求（以及对于梵行的追求）；

Iti saccaparāmāso,

自谛若执取（像这样执着各自谛理），

diṭṭhiṭṭhānā samussayā.

见处普高举（是养成有身见的原因）。

[itivu. 55 itivuttakepi] “Sabbarāgavirattassa,

﹙➋ 无求无我 ☙﹚

一切离贪染（如果离开了一切贪染），

taṇhakkhayavimuttino;

爱尽解脱人（由熄灭贪爱而被解脱）；

Esanā paṭinissaṭṭhā,

寻求已弃舍（已脱离了所有的追求），

diṭṭhiṭṭhānā samūhatā.

见处普根绝（是除去有身见的原因）。

“Sa ve santo sato bhikkhu,

﹙➌ 独觉圣居 ☙﹚

比丘诚寂止（出家已达到真正寂静），

passaddho aparājito;

不败而轻安（战无不胜的身行寂静）；

Mānābhisamayā buddho,

觉者熄灭慢（由内观解脱慢心觉悟），

patilīnoti vuccatī”ti.

是名为独处（他被称为完成了独处）！”

aṭṭhamaṃ;

独处经 ～轮品‧第八经终

～《增支部经典‧四集‧初五十经篇‧轮品‧Patilīnasutta 独处经》(AN 4.38)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 4.1-50)/1.4 Cakkavagga 轮品 (AN 4.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.9 Ujjayasutta 郁阇耶婆罗门 (AN 4.39)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Ujjayasuttaṃ

39. Atha kho ujjayo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho ujjayo brāhmaṇo bhagavantaṃ etadavoca – “bhavampi no gotamo yaññaṃ vaṇṇetī”ti? “Na kho ahaṃ, brāhmaṇa, sabbaṃ yaññaṃ vaṇṇemi; na panāhaṃ, brāhmaṇa, sabbaṃ yaññaṃ na vaṇṇemi. Yathārūpe kho, brāhmaṇa, yaññe gāvo haññanti, ajeḷakā haññanti, kukkuṭasūkarā haññanti, vividhā pāṇā saṅghātaṃ āpajjanti; evarūpaṃ kho ahaṃ, brāhmaṇa, sārambhaṃ yaññaṃ na vaṇṇemi. Taṃ kissa hetu? Evarūpañhi, brāhmaṇa, sārambhaṃ yaññaṃ na upasaṅkamanti arahanto vā arahattamaggaṃ vā samāpannā.

“Yathārūpe ca kho, brāhmaṇa, yaññe neva gāvo haññanti, na ajeḷakā haññanti, na kukkuṭasūkarā haññanti, na vividhā pāṇā saṅghātaṃ āpajjanti; evarūpaṃ kho ahaṃ, brāhmaṇa, nirārambhaṃ yaññaṃ vaṇṇemi, yadidaṃ niccadānaṃ anukulayaññaṃ. Taṃ kissa hetu? Evarūpañhi, brāhmaṇa, nirārambhaṃ yaññaṃ upasaṅkamanti arahanto vā arahattamaggaṃ vā samāpannā”ti.

“Assamedhaṃ purisamedhaṃ, sammāpāsaṃ vājapeyyaṃ niraggaḷaṃ;

Mahāyaññā mahārambhā [sammāpāsaṃ vājapeyyaṃ; niraggaḷaṃ mahārambhā (pī.) saṃ. ni. 1.120], na te honti mahapphalā.

“Ajeḷakā ca gāvo ca, vividhā yattha haññare;

Na taṃ sammaggatā yaññaṃ, upayanti mahesino.

“Ye ca yaññā nirārambhā, yajanti anukulaṃ sadā;

Ajeḷakā ca gāvo ca, vividhā nettha haññare [nājeḷakā ca gāvo ca, vividhā yattha haññare (syā. kaṃ.)];

Tañca sammaggatā yaññaṃ, upayanti mahesino.

“Etaṃ [evaṃ (syā. kaṃ.)] yajetha medhāvī, eso yañño mahapphalo;

Etaṃ [evaṃ (syā. kaṃ. ka.)] hi yajamānassa, seyyo hoti na pāpiyo;

Yañño ca vipulo hoti, pasīdanti ca devatā”ti. navamaṃ;

☸---------------------------------------------------------------------

三十九 郁阇耶婆罗门

一 一时，郁阇耶婆罗门，前往世尊之处。到了之后，与世尊互相问候，欢喜叙谈，交换了感铭的话后，坐在一旁。坐在一旁的郁阇耶婆罗门，对世尊说：

“尊敬的乔达摩是不称赞祭祀吗？”

二 “婆罗门！我对一切祭祀，并非一概称赞，但是，婆罗门！我并非不称赞一切祭祀。婆罗门！如祭祀时杀牛、山羊、杀羊、杀鸡豚，多杀有情，如是伴随辛劳之祭祀，我并不称赞。这是什么原因呢？婆罗门！因为这样的伴随辛劳的祭祀，阿罗汉或已入阿罗汉道者是不会前往的。又，婆罗门！如祭祀时不杀牛、山羊、不杀羊、不杀鸡豚、不杀众多有情，如是不与辛劳相伴随之祭祀，婆罗门！我予以称赞。例如：常施、随（族）祀，这是什么原因呢？婆罗门！因为这样的不与辛劳相随伴之祀，阿罗汉或已入阿罗汉道者，是会前往的。”

三 献马献人与力饮 投掷杖与无锁钥

辛劳虽大无大果 山羊与羊又牛只

杀戮诸种之有情 不成祭祀之大仙

实践于正当行持 一切祭祀无辛劳

平时常随习惯行 祀时以山羊与羊

不杀牛等诸畜生 如斯祭祀正行者

是大仙人所营作 智者斯祀方云祀

当得盛大之熟果 致于此祀之行者

只有善事无恶事 诸天欢喜祀之大

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 4.1-50)/1.4 Cakkavagga 轮品 (AN 4.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.10 Udāyīsutta 优陀夷婆罗门 (AN 4.40)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Udāyīsuttaṃ

40. Atha kho udāyī [udāyi (sabbattha)] brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā …pe… ekamantaṃ nisinno kho udāyī brāhmaṇo bhagavantaṃ etadavoca – “bhavampi no gotamo yaññaṃ vaṇṇetī”ti? “Na kho ahaṃ, brāhmaṇa, sabbaṃ yaññaṃ vaṇṇemi; na panāhaṃ, brāhmaṇa, sabbaṃ yaññaṃ na vaṇṇemi. Yathārūpe kho, brāhmaṇa, yaññe gāvo haññanti, ajeḷakā haññanti, kukkuṭasūkarā haññanti, vividhā pāṇā saṅghātaṃ āpajjanti; evarūpaṃ kho ahaṃ, brāhmaṇa, sārambhaṃ yaññaṃ na vaṇṇemi. Taṃ kissa hetu? Evarūpañhi, brāhmaṇa, sārambhaṃ yaññaṃ na upasaṅkamanti arahanto vā arahattamaggaṃ vā samāpannā.

“Yathārūpe ca kho, brāhmaṇa, yaññe neva gāvo haññanti, na ajeḷakā haññanti, na kukkuṭasūkarā haññanti, na vividhā pāṇā saṅghātaṃ āpajjanti; evarūpaṃ kho ahaṃ, brāhmaṇa, nirārambhaṃ yaññaṃ vaṇṇemi, yadidaṃ niccadānaṃ anukulayaññaṃ. Taṃ kissa hetu? Evarūpañhi, brāhmaṇa, nirārambhaṃ yaññaṃ upasaṅkamanti arahanto vā arahattamaggaṃ vā samāpannā”ti.

“Abhisaṅkhataṃ nirārambhaṃ, yaññaṃ kālena kappiyaṃ;

Tādisaṃ upasaṃyanti, saññatā brahmacārayo.

“Vivaṭacchadā [vivattacchadā (sī. pī.), vivaṭṭacchadā (ka.)] ye loke, vītivattā kulaṃ gatiṃ;

Yaññametaṃ pasaṃsanti, buddhā yaññassa [puññassa (syā. kaṃ. pī.)] kovidā.

“Yaññe vā yadi vā saddhe, habyaṃ [havyaṃ (sī. pī.), huññaṃ (syā. kaṃ.)] katvā yathārahaṃ;

Pasannacitto yajati [pasannacittā yajanti (ka.)], sukhette brahmacārisu.

“Suhutaṃ suyiṭṭhaṃ suppattaṃ [sampattaṃ (syā. kaṃ. ka.)], dakkhiṇeyyesu yaṃ kataṃ;

Yañño ca vipulo hoti, pasīdanti ca devatā.

“Evaṃ [etaṃ (ka.) a. ni. 6.37] yajitvā medhāvī, saddho muttena cetasā;

Abyābajjhaṃ sukhaṃ lokaṃ, paṇḍito upapajjatī”ti. dasamaṃ;

Cakkavaggo catuttho.

Tassuddānaṃ –

Cakko saṅgaho sīho, pasādo vassakārena pañcamaṃ;

Doṇo aparihāniyo patilīno, ujjayo udāyinā te dasāti.

☸---------------------------------------------------------------------

四十 优陀夷婆罗门

一 一时，优陀夷婆罗门，前往世尊之处。到了之后，与世尊……乃至……坐在一旁的优陀夷婆罗门，对世尊说：

“尊敬的乔达摩是不称赞祭祀吗？”

二 “婆罗门！我对一切祭祀，并非一概称赞，但是，婆罗门！我并非不称赞一切祭祀。婆罗门！如祭祀时杀牛、山羊、杀羊、杀鸡豚，多杀有情，如是伴随辛劳之祭祀，我并不称赞。这是什么原因呢？婆罗门！因为这样的伴随辛劳的祭祀，阿罗汉或已入阿罗汉道者是不会前往的。而婆罗门！如祭祀时不杀牛、山羊、不杀羊、不杀鸡豚、不杀众多有情，如是不与辛劳相伴随之祭祀，例如常施、随（族）祀，婆罗门！我予以称赞。这是什么原因呢？婆罗门！因为这样的不与辛劳相随伴之祀，阿罗汉或已入阿罗汉道者，是会前往的。”

三 远离杀戮依于时 善调施物之适宜

谨慎深奥梵行者 精选如是之祭品

彼既于世无覆障 已越族姓与其趣

觉醒善巧作福善 如斯之祀方称赞

不论本性施先亡 善调适宜之施物

梵行之者犹如良田 以清净心为祀施

奉献于可供养处 善供善祀与善得

祀乃普广天欢喜 一如信心智者是

以宽大心作祀施 于无恼害之安乐

贤者受生此世界

轮品第四。

此品［各经］的提要：

轮、僧伽和、狮子、净信、雨行为第五；

多那、不衰退、独处、郁阇耶、优陀夷为十。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.7.7 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 4.1-50)/1.5 Rohitassavagga 赤马品 (AN 4.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.1 Samādhibhāvanāsutta 四种修定经 (AN 4.41)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Rohitassavaggo

赤马品

1. Samādhibhāvanāsuttaṃ

四种修定经

☆ “四修定”（四修等持）法门之功德 ☞

➊ 修四禅定 ➾ 现法乐住；

➋ 修光明想 ➾ 殊胜智见、获得通智；

➌ 知受想寻 ➾ 正念正知、四无碍解；

➍ 观集灭谛 ➾ 灭尽诸漏。

41. “Catasso imā, bhikkhave, samādhibhāvanā.

“［一、禅修功德之总说：］

诸比丘！有此四者，修习禅定（之功德）。

Katamā catasso?

四者为何？

Atthi, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṃvattati;

➀ 诸比丘！有禅定之修习，若多所作、再三力行，能引生现法乐住。

atthi, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanappaṭilābhāya saṃvattati;

➁ 诸比丘！有禅定之修习，若多所作、再三力行，能引生殊胜智见、获得通智。

atthi, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṃvattati;

➂ 诸比丘！有禅定之修习，若多所作、再三力行，能引生正念正知（及四无碍解）。

atthi, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattati.

➃ 诸比丘！有禅定之修习，若多所作、再三力行，能引生漏尽。

“Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṃvattati?

［二、禅修功德之细说：］

➊ 诸比丘！云何有禅定之修习，若多所作、再三力行，能引生现法乐住呢？

Idha, bhikkhave, bhikkhu vivicceva kāmehi… catutthaṃ jhānaṃ upasampajja viharati.

[Idha, bhikkhave, bhikkhu

诸比丘！世间有比丘——

vivicceva kāmehi, vivicca akusalehi dhammehi savitakkaṃ savicāraṃ

⑴ 离欲、离恶不善法，由有寻、有伺，

vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.

具足‘离生喜乐’之初禅而住。

Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ

⑵ 寻、伺、寂静故，于内遍净，心成一境，由无寻、无伺，

samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.

具足‘定生喜乐’之第二禅而住。

Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti –

⑶ 离喜故，舍而住，有念，正知而身受乐。体验圣者所说：

‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati.

具足‘舍念乐住’之第三禅而住。

Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ

⑷ 断乐故，又断苦故，灭先前之喜、忧故，由不苦、不乐，

upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.]

具足‘舍念遍净’之第四禅而住。

Ayaṃ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṃvattati.

诸比丘！此是禅定之修习，若多所作、再三力行，能引生现法乐住。

“Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanappaṭilābhāya saṃvattati?

➋ 诸比丘！云何有禅定之修习，若多所作、再三力行，能引生殊胜智见、获得通智呢？

Idha, bhikkhave, bhikkhu

诸比丘！世间有比丘——

ālokasaññaṃ manasi karoti,

⑴ 作意、思惟光明想；

divāsaññaṃ adhiṭṭhāti –

⑵ 专心昼想；

yathā divā tathā rattiṃ,

⑶ 由昼至夜；

yathā rattiṃ tathā divā.

⑷ 由夜至昼；

Iti vivaṭena cetasā apariyonaddhena

⑸ 如是依无缠无覆、打开光明、广大自由之心意，

sappabhāsaṃ cittaṃ bhāveti.

使培养有光辉、美丽光彩之禅心。

Ayaṃ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanappaṭilābhāya saṃvattati.

诸比丘！此是禅定之修习，若多所作、再三力行，能引生殊胜智见、获得通智。

“Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṃvattati?

➌ 诸比丘！云何有禅定之修习，若多所作、再三力行，能引生正念正知（及四无碍解）呢？

Idha, bhikkhave, bhikkhuno

诸比丘！世间有比丘——

viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti;

⑴ 知受生起，知持续现起，知正在灭去；

viditā saññā…pe…

[viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti;]

⑵ 知想生起，知持续现起，知正在灭去；

viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti.

⑶ 知寻生起，知持续现起，知正在灭去；

Ayaṃ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṃvattati.

诸比丘！此是禅定之修习，若多所作、再三力行，能引生正念正知（及四无碍解）。

“Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattati?

➍ 诸比丘！又，云何有禅定之修习，若多所作、再三力行，能引生漏尽呢？

Idha, bhikkhave, bhikkhu pañcasu upādānakkhandhesu udayabbayānupassī viharati –

诸比丘！世间有比丘，住观五取蕴之生灭——

‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo [atthagamo (sī. pī.)];

‘⑴ 此是色，此是色之集，此是色之灭；

iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo;

⑵ 此是受，此是受之集，此是受之灭；

iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo;

⑶ 此是想，此是想之集，此是想之灭；

iti saṅkhārā, iti saṅkhārānaṃ samudayo, iti saṅkhārānaṃ atthaṅgamo;

⑷ 此是行，此是行之集，此是行之灭；

iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti.

⑸ 此是识，此是识之集，此是识之灭。’

Ayaṃ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattati.

诸比丘！此是禅定之修习，若多所作、再三力行，能引生漏尽。

Imā kho, bhikkhave, catasso samādhibhāvanā.

诸比丘！此等四者，是修习禅定（之功德）。

Idañca pana metaṃ, bhikkhave, sandhāya bhāsitaṃ pārāyane puṇṇakapañhe –

［三、禅修功德之总结：］

又，诸比丘！于此，有关我在彼岸道（品）之布那迦所请益问题中，宣说此事：

“Saṅkhāya lokasmiṃ paroparāni,

‘洞察此岸彼岸灭；

（生起内观智慧，洞察世间此岸之六根，与彼岸之六尘，全都灭尽；）

Yassiñjitaṃ natthi kuhiñci loke;

世无创造何动摇？

（世间不曾有任何主宰者，也未曾被创造过，何曾会动摇呢？）

Santo vidhūmo anīgho nirāso,

涅槃无味离苦忧；

（涅槃寂静之快乐无以言喻：既无贪着之滋味，又无瞋忧之烟尘，更无苦恼之杀害；）

Atāri so jātijaranti brūmī”ti [su. ni. 1054; cūḷani. puṇṇakamāṇavapucchā 73].

我说彼脱生与老！

（我说：对于生与老死之轮回，他已经成功横越度脱！）’”

paṭhamaṃ;

四种修定经 ～赤马品‧第一经终

～《增支部经典‧四集‧初五十经篇‧赤马品‧Samādhibhāvanāsutta 四种修定经》(AN 4.41)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 4.1-50)/1.5 Rohitassavagga 赤马品 (AN 4.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.2 Pañhabyākaraṇasutta 四种回答 (AN 4.42)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Pañhabyākaraṇasuttaṃ

42. “Cattārimāni, bhikkhave, pañhabyākaraṇāni [pañhābyākaraṇāni (ka.)]. Katamāni cattāri? Atthi, bhikkhave, pañho ekaṃsabyākaraṇīyo; atthi, bhikkhave, pañho vibhajjabyākaraṇīyo; atthi, bhikkhave, pañho paṭipucchābyākaraṇīyo; atthi, bhikkhave, pañho ṭhapanīyo. Imāni kho, bhikkhave, cattāri pañhabyākaraṇānī”ti.

“Ekaṃsavacanaṃ ekaṃ, vibhajjavacanāparaṃ;

Tatiyaṃ paṭipuccheyya, catutthaṃ pana ṭhāpaye.

“Yo ca tesaṃ [nesaṃ (sī. syā. kaṃ.)] tattha tattha, jānāti anudhammataṃ;

Catupañhassa kusalo, āhu bhikkhuṃ tathāvidhaṃ.

“Durāsado duppasaho, gambhīro duppadhaṃsiyo;

Atho atthe anatthe ca, ubhayassa hoti kovido [ubhayatthassa kovido (syā. kaṃ.)].

“Anatthaṃ parivajjeti, atthaṃ gaṇhāti paṇḍito;

Atthābhisamayā dhīro, paṇḍitoti pavuccatī”ti. dutiyaṃ;

☸---------------------------------------------------------------------

四十二 四种回答

一 “诸比丘！这些是四种回答问题的方式。四者为何？

诸比丘！有应一向回答的问题；诸比丘！有应分别解说回答的问题；诸比丘！有应反问后回答的问题；诸比丘！有应搁置不答的问题。

诸比丘！这些是四种回答问题的方式。”

二 一种是一向回答， 另一种是分别回答；

第三种应反问， 而第四种则应搁置。

凡于彼等各种情况， 能了知其相应法则者；

精通四种问答的比丘， 人们称之为如是者。

难接近、难制服， 甚深、难倾覆；

并且于有利与无利， 两者皆能善巧通达。

智者舍弃无益者， 而把握有利者；

因通达了义理， 坚定者被称为智者。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.3.27 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 4.1-50)/1.5 Rohitassavagga 赤马品 (AN 4.41-50)”

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【经名】 1.5.3 Paṭhamakodhagarusutta 忿恼利养之一 (AN 4.43)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Paṭhamakodhagarusuttaṃ

《忿恼利养之一经》

43. “Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.

〈壹、心向名利 ➲〉

（尔时，世尊说：）

“诸比丘！发现有四种人群（的心态），正存在于世间。

Katame cattāro?

四种（心态）为何？（即——）

Kodhagaru na saddhammagaru,

⑴ 专注于愤怒心，不重正法真理；

makkhagaru na saddhammagaru,

⑵ 专注于伪善心，不重正法真理；

lābhagaru na saddhammagaru,

⑶ 专注于利养心，不重正法真理；

sakkāragaru na saddhammagaru.

⑷ 专注于虚荣心，不重正法真理。

Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmiṃ.

诸比丘！此等称为：‘四种人群（的心态），正存在于世间。’

“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.

〈贰、一心向佛 ➲〉

诸比丘！发现有四种人群（的心态），正存在于世间。

Katame cattāro?

四种（心态）为何？（即——）

Saddhammagaru na kodhagaru,

⑴ 重视正法真理，不专注愤怒心；

saddhammagaru na makkhagaru,

⑵ 重视正法真理，不专注伪善心；

saddhammagaru na lābhagaru,

⑶ 重视正法真理，不专注利养心；

saddhammagaru na sakkāragaru.

⑷ 重视正法真理，不专注虚荣心。

Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.

诸比丘！此等称为：‘四种人群（的心态），正存在于世间。’”

“Kodhamakkhagarū bhikkhū,

〈叁、总结 ➲〉

（世尊偈语：）

﹙➊ 不重正法 ☙﹚

“比丘若专注于愤怒、伪善（出家如专注于愤怒伪善），

lābhasakkāragāravā;

以及利养与虚荣（专注于名闻利养虚荣心）；

Na te dhamme virūhanti,

他们于正法不能增长（他不能在佛法上成长），

sammāsambuddhadesite.

正等觉者所开示的（已被正等正觉所开示）。

“Ye ca saddhammagaruno,

﹙➋ 重视正法 ☙﹚

如果重视所有的正法（如果尊重所有的正法），

vihaṃsu viharanti ca;

并且依教奉行（又在修行生活中持守）；

Te ve dhamme virūhanti,

他们于正法确实增长（他当然在佛法上成长），

sammāsambuddhadesite”ti.

正等觉者所开示的（已被正等正觉所开示）。”

tatiyaṃ;

忿恼利养之一经 ～赤马品‧第三经终

～《增支部经典‧四集‧初五十经篇‧赤马品‧Paṭhamakodhagarusutta 忿恼利养之一经》(AN 4.43)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.3.27 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 4.1-50)/1.5 Rohitassavagga 赤马品 (AN 4.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.4 Dutiyakodhagarusutta 忿恼利养之二 (AN 4.44)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Dutiyakodhagarusuttaṃ

《忿恼利养之二经》

44. “Cattārome, bhikkhave, asaddhammā.

〈壹、追逐名利 ➲〉

（尔时，世尊说：）

“诸比丘！有四种不符合正法的行为。

Katame cattāro?

四种（行为）为何？（即——）

Kodhagarutā na saddhammagarutā,

⑴ 重视愤怒，不重正法；

makkhagarutā na saddhammagarutā,

⑵ 重视伪善，不重正法；

lābhagarutā na saddhammagarutā,

⑶ 重视利养，不重正法；

sakkāragarutā na saddhammagarutā.

⑷ 重视虚荣，不重正法。

Ime kho, bhikkhave, cattāro asaddhammā.

诸比丘！此等称为：‘四种不符合正法的行为。’

“Cattārome, bhikkhave, saddhammā.

〈贰、清净向佛 ➲〉

诸比丘！有四种符合正法的行为。

Katame cattāro?

四种（行为）为何？（即——）

Saddhammagarutā na kodhagarutā,

⑴ 重视正法，不重愤怒；

saddhammagarutā na makkhagarutā,

⑵ 重视正法，不重伪善；

saddhammagarutā na lābhagarutā,

⑶ 重视正法，不重利养；

saddhammagarutā na sakkāragarutā.

⑷ 重视正法，不重虚荣。

Ime kho, bhikkhave, cattāro saddhammā”ti.

诸比丘！此等称为：‘四种符合正法的行为。’”

“Kodhamakkhagaru bhikkhu,

〈叁、总结 ➲〉

（世尊偈语：）

﹙➊ 不重正法 ☙﹚

“重视愤怒、伪善的比丘（出家如专注于愤怒伪善），

lābhasakkāragāravo;

以及重视利养与虚荣者（专注于名闻利养虚荣心）；

Sukhette pūtibījaṃva,

犹如良田中的腐种（像臭种子撒在良田里），

saddhamme na virūhati.

于正法不能增长（他不能在德行上成长）。

“Ye ca saddhammagaruno,

﹙➋ 重视正法 ☙﹚

如果重视所有的正法（如果尊重所有的正法），

vihaṃsu viharanti ca;

并且依教奉行（又在修行生活中持守）；

Te ve dhamme virūhanti,

他们于正法确实增长（他当然在佛法上成长），

snehānvayamivosadhā”ti [snehamanvāyamivosadhāti (sī. syā. kaṃ. pī.)].

我喻浸药草（善法像获得药草滋养）！”

catutthaṃ;

忿恼利养之二经 ～赤马品‧第四经终

～《增支部经典‧四集‧初五十经篇‧赤马品‧Dutiyakodhagarusutta 忿恼利养之二经》(AN 4.44)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 4.1-50)/1.5 Rohitassavagga 赤马品 (AN 4.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.5 Rohitassasutta 赤马天子 (AN 4.45)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Rohitassasuttaṃ

45. Ekaṃ samayaṃ bhagavā [saṃ. ni. 1.107] sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho rohitasso devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho rohitasso devaputto bhagavantaṃ etadavoca –

“Yattha nu kho, bhante, na jāyati na jīyati na mīyati na cavati na upapajjati, sakkā nu kho so, bhante, gamanena lokassa anto ñātuṃ vā daṭṭhuṃ vā pāpuṇituṃ vā”ti? “Yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṃ taṃ gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmī”ti.

“Acchariyaṃ, bhante, abbhutaṃ, bhante! Yāva subhāsitamidaṃ, bhante, bhagavatā – ‘yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṃ taṃ gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmī’”ti.

“Bhūtapubbāhaṃ, bhante, rohitasso nāma isi ahosiṃ bhojaputto iddhimā vehāsaṅgamo. Tassa mayhaṃ, bhante, evarūpo javo ahosi, seyyathāpi nāma daḷhadhammā [daḷhadhammo, a. ni. 9.38; ma. ni. 1.161 (sabbattha) ṭīkā ca moggallānabyākaraṇaṃ ca oloketabbaṃ] dhanuggaho sikkhito katahattho katūpāsano lahukena asanena appakasirena tiriyaṃ tālacchāyaṃ atipāteyya. Tassa mayhaṃ, bhante, evarūpo padavītihāro ahosi, seyyathāpi nāma puratthimā samuddā pacchimo samuddo. Tassa mayhaṃ, bhante, evarūpena javena samannāgatassa evarūpena ca padavītihārena evarūpaṃ icchāgataṃ uppajji – ‘ahaṃ gamanena lokassa antaṃ pāpuṇissāmī’ti. So kho ahaṃ, bhante, aññatreva asitapītakhāyitasāyitā aññatra uccārapassāvakammā aññatra niddākilamathapaṭivinodanā vassasatāyuko vassasatajīvī vassasataṃ gantvā appatvāva lokassa antaṃ antarāyeva kālaṅkato.

“Acchariyaṃ, bhante, abbhutaṃ, bhante! Yāva subhāsitamidaṃ, bhante, bhagavatā – ‘yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṃ taṃ gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmī’”ti.

“‘Yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṃ taṃ gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyan’ti vadāmi. Na cāhaṃ, āvuso, appatvāva lokassa antaṃ dukkhassa antakiriyaṃ vadāmi. Api cāhaṃ, āvuso, imasmiṃyeva byāmamatte kaḷevare [kaḷebare (sī. pī.)] sasaññimhi samanake lokañca paññāpemi lokasamudayañca lokanirodhañca lokanirodhagāminiñca paṭipadan”ti.

“Gamanena na pattabbo, lokassanto kudācanaṃ;

Na ca appatvā lokantaṃ, dukkhā atthi pamocanaṃ.

“Tasmā have lokavidū sumedho,

Lokantagū vusitabrahmacariyo;

Lokassa antaṃ samitāvi ñatvā,

Nāsīsatī [nāsiṃsatī (sī.)] lokamimaṃ parañcā”ti. pañcamaṃ;

☸---------------------------------------------------------------------

四十五 赤马天子

一 一时，世尊住在舍卫[城]祇陀林给孤独园。那时，赤马天子在后夜时分，以绝妙容色，遍照祇陀林，前往世尊之处。到了之后，问候世尊，立在一旁。立在一旁的赤马天子，对世尊说：

“大德！那不生、不老、不死、不灭、不再生的世界之边，大德！可以通过前往而得知、得见、或抵达吗？”

“朋友！我说，那不生、不老、不死、不灭、不再生的世界之边，是无法通过前往而得知、得见、抵达的。”

二 “稀有，大德！未曾有，大德！大德！世尊如此善说：朋友！那不生……不再生的世界之边，是无法通过前往而得知、得见、抵达的。大德！我于过去世，曾是名为赤马的仙人，是包迦之子而有神通力，能行于虚空。大德！我有如此的速度，譬如：即使有善巧弓术之弓师，学得充分、熟练、发必中的，能以轻箭轻易地射过多罗树影；又譬如我一步能从东海跨到西海。大德！我具备如此的速度，又具备如此的跨越能力，生起了这样的欲望……我当通过行走抵达世界之边。大德！我除了吃饭、喝水、咀嚼、品尝之外，除了大小便之外，除了排除睡眠与疲劳之外，具足百岁之寿命，存活百年之间，行走了一百年，仍未能抵达世界之边，就在中途去世了。稀有，大德！未曾有，大德！大德！世尊如此善说……朋友！那不生……不再生的世界之边，是无法通过前往而得知、得见、抵达的。”

三 “朋友！我说，那不生……不再生的世界之边，是无法通过前往而得知、得见、抵达的。然而，朋友！我并不说，未抵达世界之边就能终结痛苦。并且，朋友！我正是在这具有想、具有意的一寻之躯中，宣告世界、世界的集起、世界的灭尽、以及导向世界灭尽的道路。”

四 依靠行走，无论何时也无法抵达世界之边际；

而不达世界边际，则无从解脱痛苦。

是故，实因此，了知世界的具慧者，

已达世界边际，梵行已立，

寂静者了知了世界的边际后，

对此世、对来世，皆无所希求。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 4.1-50)/1.5 Rohitassavagga 赤马品 (AN 4.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.6 Dutiyarohitassasutta 赤马天子之二 (AN 4.46)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Dutiyarohitassasuttaṃ

46. Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi – “imaṃ, bhikkhave, rattiṃ rohitasso devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho, bhikkhave, rohitasso devaputto maṃ etadavoca – ‘yattha nu kho, bhante [saṃ. ni. 1.107], na jāyati na jīyati na mīyati na cavati na upapajjati, sakkā nu kho so, bhante, gamanena lokassa anto ñātuṃ vā daṭṭhuṃ vā pāpuṇituṃ vā’ti? Evaṃ vutte ahaṃ, bhikkhave, rohitassaṃ devaputtaṃ etadavocaṃ – ‘yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṃ taṃ gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmī’ti. Evaṃ vutte, bhikkhave, rohitasso devaputto maṃ etadavoca – ‘acchariyaṃ, bhante, abbhutaṃ, bhante! Yāva subhāsitamidaṃ, bhante, bhagavatā – yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṃ taṃ gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmi’”.

“Bhūtapubbāhaṃ, bhante, rohitasso nāma isi ahosiṃ bhojaputto iddhimā vehāsaṅgamo. Tassa mayhaṃ, bhante, evarūpo javo ahosi, seyyathāpi nāma daḷhadhammā dhanuggaho sikkhito katahattho katūpāsano lahukena asanena appakasirena tiriyaṃ tālacchāyaṃ atipāteyya. Tassa mayhaṃ, bhante, evarūpo padavītihāro ahosi, seyyathāpi nāma puratthimā samuddā pacchimo samuddo. Tassa mayhaṃ, bhante, evarūpena javena samannāgatassa evarūpena ca padavītihārena evarūpaṃ icchāgataṃ uppajji – ahaṃ gamanena lokassa antaṃ pāpuṇissāmī”ti. So kho ahaṃ, bhante, aññatreva asitapītakhāyitasāyitā aññatra uccārapassāvakammā aññatra niddākilamathapaṭivinodanā vassasatāyuko vassasatajīvī vassasataṃ gantvā appatvāva lokassa antaṃ antarāyeva kālaṅkato.

“Acchariyaṃ, bhante, abbhutaṃ, bhante! Yāva subhāsitamidaṃ, bhante, bhagavatā – ‘yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṃ taṃ gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmī’”ti. Evaṃ vutte ahaṃ, bhikkhave, rohitassaṃ devaputtaṃ etadavocaṃ –

“‘Yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṃ, taṃ gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmī’ti. Na cāhaṃ, āvuso, appatvāva lokassa antaṃ dukkhassantakiriyaṃ vadāmi. Api cāhaṃ, āvuso, imasmiṃyeva byāmamatte kaḷevare sasaññimhi samanake lokañca paññāpemi lokasamudayañca lokanirodhañca lokanirodhagāminiñca paṭipadan”ti.

“Gamanena na pattabbo, lokassanto kudācanaṃ;

Na ca appatvā lokantaṃ, dukkhā atthi pamocanaṃ.

“Tasmā have lokavidū sumedho,

Lokantagū vusitabrahmacariyo;

Lokassa antaṃ samitāvi ñatvā,

Nāsīsatī lokamimaṃ parañcā”ti. chaṭṭhaṃ;

☸---------------------------------------------------------------------

四十六 赤马天子之二

一 那时，世尊在那天夜晚过后的时候，告诉各位比丘：

“各位比丘！今天夜里，赤马天子在后半夜，以绝妙的容色，遍照整个祇陀林，来到我这里。到了之后，向我行礼问候，然后站在一边。各位比丘！站在一边的赤马天子，对我这样说：

‘大德！那个没有生、没有老、没有死、没有消失、没有再生的地方……世界的边际，大德！通过前往，能够知道、或者看见、或者到达吗？’

各位比丘！他这样说的时候，我告诉赤马天子说：

‘朋友！那个没有生、没有老、没有死、没有消失、没有再生的地方……世界的边际，我并不说通过前往就能知道、看见、到达。’

各位比丘！我这样说的时候，赤马天子对我说道：

‘稀有啊，大德！真是未曾有过啊，大德！大德！世尊说的多么好啊：朋友！那个没有生、没有老、没有死、没有消失、没有再生的地方……通过前往，能到达那个边际，我并不这样说。

大德！在过去世，我……[乃至]……不作如是说。’”（参阅四十五之二经文）

各位比丘！他这样说的时候，我告诉赤马天子说：

‘朋友！那个没有生、没有老、没有死、没有消失、没有再生的地方……世界的边际，我并不说通过前往就能知道、看见、到达。然而，朋友！我并非说不走到世界的边际就能终结痛苦。而是，朋友！我正是在这一寻长（约为六英尺）、有想、有意的身体中，阐明了世界、世界的集起、世界的息灭，以及导向世界息灭的道路。

二 通过前往绝不可能到达，世界的边际在任何时候；

……（乃至）……此世与他世。’”（参阅四十五之四）

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.10.5 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 4.1-50)/1.5 Rohitassavagga 赤马品 (AN 4.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.7 Suvidūrasutta 四极遥远 (AN 4.47)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Suvidūrasuttaṃ

四极遥远经

☆ 太阳（ Verocana ） ➾

在巴利圣典里，一共只出现五次，都是称呼：太阳！

完全没有：毗卢遮那（ Verocana ）法身佛的说法。

无明凡夫：印度宗教、民间信仰，以讹传讹的果报！

47. “Cattārimāni, bhikkhave, suvidūravidūrāni.

“各位比丘！有这四者，极其遥远。

Katamāni cattāri?

四者是什么？

Nabhañca, bhikkhave, pathavī ca;

㈠ 各位比丘！天空与大地，

idaṃ paṭhamaṃ suvidūravidūre.

这是第一，极其遥远。

Orimañca, bhikkhave, tīraṃ samuddassa pārimañca;

㈡ 各位比丘！大海的此岸与彼岸，

idaṃ dutiyaṃ suvidūravidūre.

这是第二，极其遥远。

Yato ca, bhikkhave, verocano abbhudeti yattha ca atthameti [atthaṅgameti (syā.), veti (ka.)];

㈢ 各位比丘！太阳升起的地方与落下的地方，

idaṃ tatiyaṃ suvidūravidūre.

这是第三，极其遥远。

Satañca, bhikkhave, dhammo asatañca dhammo;

㈣ 各位比丘！圣贤的教法与凡夫的教法，

idaṃ catutthaṃ suvidūravidūre.

这是第四，极其遥远。

Imāni kho, bhikkhave, cattāri suvidūravidūrānī”ti.

各位比丘！这四者，是极其遥远。”

[jā. 2.21.414, 448] “Nabhañca dūre pathavī ca dūre,

（世尊偈语：）

“天空遥远大地也遥远，

Pāraṃ samuddassa tadāhu dūre;

大海的彼岸也说遥远；

Yato ca verocano abbhudeti,

太阳从何处升起，

Pabhaṅkaro yattha ca atthameti;

发光者又在何处落下；

Tato have dūrataraṃ vadanti,

他们说比这更遥远的，

Satañca dhammaṃ asatañca dhammaṃ.

是圣贤的法与凡夫的法。──

“Abyāyiko hoti sataṃ samāgamo,

圣贤的相遇是趋向不灭，

Yāvāpi [yāvampi (sī. syā. kaṃ. pī.)] tiṭṭheyya tatheva hoti;

无论持续多久它都如此；

Khippañhi veti asataṃ samāgamo,

凡夫的相遇很快就消逝，

Tasmā sataṃ dhammo asabbhi ārakā”ti.

因此圣贤的法远离恶人。”

sattamaṃ;

四极遥远经 ～赤马品‧第七经终

～《增支部经典‧四集‧初五十经篇‧赤马品‧Suvidūrasutta 四极遥远经》(AN 4.47)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 4.1-50)/1.5 Rohitassavagga 赤马品 (AN 4.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.8 Visākhasutta 具寿毗舍佉 (AN 4.48)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Visākhasuttaṃ

48. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā visākho pañcālaputto [pañcāliputto (sī. syā. kaṃ. pī.)] upaṭṭhānasālāyaṃ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti, poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāya. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi –

“Ko nu kho, bhikkhave, upaṭṭhānasālāyaṃ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāyā”ti? “Āyasmā, bhante, visākho pañcālaputto upaṭṭhānasālāyaṃ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāyā”ti.

Atha kho bhagavā āyasmantaṃ visākhaṃ pañcālaputtaṃ etadavoca – “sādhu sādhu, visākha! Sādhu kho tvaṃ, visākha, bhikkhū dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāyāti.

“Nābhāsamānaṃ jānanti, missaṃ bālehi paṇḍitaṃ;

Bhāsamānañca jānanti, desentaṃ amataṃ padaṃ.

“Bhāsaye jotaye dhammaṃ, paggaṇhe isinaṃ dhajaṃ;

Subhāsitadhajā isayo, dhammo hi isinaṃ dhajo”ti. aṭṭhamaṃ;

☸---------------------------------------------------------------------

四十八 具寿毗舍佉

一 有一次，世尊住在舍卫（城）祇陀林给孤独园。那时，潘查拉子具寿毗舍佉在集会堂中，以流畅、清晰、明了义理、圆满、不依附世俗的言语，向比丘们开示、劝导、激励、使之欢喜。那时，世尊在傍晚时分，从静坐处起身，前往集会堂。到了之后，在准备好的座位上坐下。世尊坐下后，告诉比丘们：

“各位比丘！在集会堂中，是谁以流畅、清晰、明了义理、圆满、不依附世俗的言语作法谈，向比丘们开示、劝导、激励、使之欢喜呢？”

“大德！是潘查拉子具寿毗舍佉，在集会堂中，以流畅……不依附世俗的言语作法谈，向比丘们开示、劝导、激励、使之欢喜。”

那时，世尊对潘查拉子具寿毗舍佉说：“善哉！善哉！毗舍佉！善哉！你毗舍佉！以流畅……不依附世俗的言语作法谈，向比丘们开示、劝导、激励、使之欢喜。”

二 若不言说人不知， 愚者贤者相混杂；

宣示不死之境地， 能言说者人方识。

应宣说光显正法， 高举诸仙人之幢；

善说即是仙人幢， 正法实为仙人幢。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 4.1-50)/1.5 Rohitassavagga 赤马品 (AN 4.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.9 Vipallāsasutta 四颠倒想 (AN 4.49)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Vipallāsasuttaṃ

49. “Cattārome, bhikkhave, saññāvipallāsā cittavipallāsā diṭṭhivipallāsā. Katame cattāro? Anicce, bhikkhave, niccanti saññāvipallāso cittavipallāso diṭṭhivipallāso; dukkhe, bhikkhave, sukhanti saññāvipallāso cittavipallāso diṭṭhivipallāso; anattani, bhikkhave, attāti saññāvipallāso cittavipallāso diṭṭhivipallāso; asubhe, bhikkhave, subhanti saññāvipallāso cittavipallāso diṭṭhivipallāso. Ime kho, bhikkhave, cattāro saññāvipallāsā cittavipallāsā diṭṭhivipallāsā.

“Cattārome, bhikkhave, nasaññāvipallāsā nacittavipallāsā nadiṭṭhivipallāsā. Katame cattāro? Anicce, bhikkhave, aniccanti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso; dukkhe, bhikkhave, dukkhanti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso; anattani, bhikkhave, anattāti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso; asubhe, bhikkhave, asubhanti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso. Ime kho, bhikkhave, cattāro nasaññāvipallāsā nacittavipallāsā nadiṭṭhivipallāsā”ti.

“Anicce niccasaññino, dukkhe ca sukhasaññino;

Anattani ca attāti, asubhe subhasaññino;

Micchādiṭṭhihatā sattā, khittacittā visaññino.

“Te yogayuttā mārassa, ayogakkhemino janā;

Sattā gacchanti saṃsāraṃ, jātimaraṇagāmino.

“Yadā ca buddhā lokasmiṃ, uppajjanti pabhaṅkarā;

Te imaṃ dhammaṃ [temaṃ dhammaṃ (sī. syā. kaṃ.)] pakāsenti, dukkhūpasamagāminaṃ.

“Tesaṃ sutvāna sappaññā, sacittaṃ paccaladdhā te;

Aniccaṃ aniccato dakkhuṃ, dukkhamaddakkhu dukkhato.

“Anattani anattāti, asubhaṃ asubhataddasuṃ;

Sammādiṭṭhisamādānā, sabbaṃ dukkhaṃ upaccagun”ti [paṭi. ma. 1.236]. navamaṃ;

☸---------------------------------------------------------------------

四十九 四颠倒想

一 “各位比丘！有这四种想颠倒、心颠倒、见颠倒。是哪四种呢？

各位比丘！于无常认为恒常，这是想颠倒、心颠倒、见颠倒。各位比丘！于苦认为乐，这是想颠倒、心颠倒、见颠倒。各位比丘！于无我认为有我，这是想颠倒……见颠倒。各位比丘！于不净认为清净，这是想颠倒、心颠倒、见颠倒。

各位比丘！这四种，是想颠倒、心颠倒、见颠倒。

二 各位比丘！有这四者，不是想颠倒、不是心颠倒、不是见颠倒。是哪四者呢？

各位比丘！于无常认为无常，不是想颠倒……。各位比丘！于苦认为苦，不是想颠倒……。各位比丘！于无我认为无我，不是想颠倒……。各位比丘！于不净认为不净，不是想颠倒、不是心颠倒、不是见颠倒。

各位比丘！这四者，不是想颠倒、不是心颠倒、不是见颠倒。”

三 于无常作常想的人， 于苦作乐想的人，

于无我作我想的人， 于不净作净想的人，

被邪见所害的有情， 心识颠倒，观念错乱。

他们被魔罗的束缚所系， 是得不到安稳解脱的人；

有情流转于生死轮回， 经历生生死死。

当诸佛，带来光明者， 出现在世间时，

他们宣说此导向苦灭的 正法。

有智慧的人听闻之后， 恢复了他们的心智；

视无常为无常， 见苦就是苦。

于无我中认识到无我， 见不净就是不净；

通过接受正见， 他们超越了一切苦。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 4.1-50)/1.5 Rohitassavagga 赤马品 (AN 4.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.10 Upakkilesasutta 四翳所覆 (AN 4.50)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Upakkilesasuttaṃ

50. “Cattārome, bhikkhave [cūḷava. 447], candimasūriyānaṃ upakkilesā, yehi upakkilesehi upakkiliṭṭhā candimasūriyā na tapanti na bhāsanti na virocanti. Katame cattāro? Abbhā, bhikkhave, candimasūriyānaṃ upakkilesā, yena upakkilesena upakkiliṭṭhā candimasūriyā na tapanti na bhāsanti na virocanti.

“Mahikā, bhikkhave, candimasūriyānaṃ upakkilesā, yena upakkilesena upakkiliṭṭhā candimasūriyā na tapanti na bhāsanti na virocanti.

“Dhūmo rajo, bhikkhave, candimasūriyānaṃ upakkileso, yena upakkilesena upakkiliṭṭhā candimasūriyā na tapanti na bhāsanti na virocanti.

“Rāhu, bhikkhave, asurindo candimasūriyānaṃ upakkileso, yena upakkilesena upakkiliṭṭhā candimasūriyā na tapanti na bhāsanti na virocanti. Ime kho, bhikkhave, cattāro candimasūriyānaṃ upakkilesā, yehi upakkilesehi upakkiliṭṭhā candimasūriyā na tapanti na bhāsanti na virocanti.

“Evamevaṃ kho, bhikkhave, cattārome samaṇabrāhmaṇānaṃ upakkilesā, yehi upakkilesehi upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti na bhāsanti na virocanti. Katame cattāro? Santi, bhikkhave, eke samaṇabrāhmaṇā suraṃ pivanti merayaṃ, surāmerayapānā appaṭiviratā. Ayaṃ, bhikkhave, paṭhamo samaṇabrāhmaṇānaṃ upakkileso, yena upakkilesena upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti na bhāsanti na virocanti.

“Santi, bhikkhave, eke samaṇabrāhmaṇā methunaṃ dhammaṃ paṭisevanti, methunasmā dhammā appaṭiviratā. Ayaṃ, bhikkhave, dutiyo samaṇabrāhmaṇānaṃ upakkileso, yena upakkilesena upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti na bhāsanti na virocanti.

“Santi, bhikkhave, eke samaṇabrāhmaṇā jātarūparajataṃ sādiyanti, jātarūparajatapaṭiggahaṇā appaṭiviratā. Ayaṃ, bhikkhave, tatiyo samaṇabrāhmaṇānaṃ upakkileso, yena upakkilesena upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti na bhāsanti na virocanti.

“Santi, bhikkhave, eke samaṇabrāhmaṇā micchājīvena jīvanti, micchājīvā appaṭiviratā. Ayaṃ, bhikkhave, catuttho samaṇabrāhmaṇānaṃ upakkileso, yena upakkilesena upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti na bhāsanti na virocanti. Ime kho, bhikkhave, cattāro samaṇabrāhmaṇānaṃ upakkilesā, yehi upakkilesehi upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti na bhāsanti na virocantī”ti.

“Rāgadosaparikkiṭṭhā, eke samaṇabrāhmaṇā;

Avijjānivutā posā, piyarūpābhinandino.

“Suraṃ pivanti merayaṃ, paṭisevanti methunaṃ;

Rajataṃ jātarūpañca, sādiyanti aviddasū;

Micchājīvena jīvanti, eke samaṇabrāhmaṇā.

“Ete upakkilesā vuttā, buddhenādiccabandhunā;

Yehi upakkilesehi [upakkiliṭhā (sī. pī.)], eke samaṇabrāhmaṇā;

Na tapanti na bhāsanti, asuddhā sarajā magā.

“Andhakārena onaddhā, taṇhādāsā sanettikā;

Vaḍḍhenti kaṭasiṃ ghoraṃ, ādiyanti punabbhavan”ti. dasamaṃ;

Rohitassavaggo pañcamo.

Tassuddānaṃ –

Samādhipañhā dve kodhā, rohitassāpare duve;

Suvidūravisākhavipallāsā, upakkilesena te dasāti.

Paṭhamapaṇṇāsakaṃ samattaṃ.

☸---------------------------------------------------------------------

五十 四翳所覆

一 “各位比丘！有这四种日月（太阳和月亮）的染污（翳），被这些染污所覆盖的日月，就不热、不亮、不放光。是哪四种呢？

各位比丘！云是日月的染污，被这种染污所覆盖的日月，不热、不亮、不放光。各位比丘！雾是日月的染污……。各位比丘！烟和尘是日月的染污……。各位比丘！罗睺阿修罗王是日月的染污，被这种染污所覆盖的日月，不热、不亮、不放光。各位比丘！这四种，是日月的染污，它们使得日月不热、不亮、不放光。

二 各位比丘！正是这样，沙门、婆罗门也有四种染污，被这些染污所染着的某些沙门、婆罗门，就不热（没有德行之热）、不亮（没有智慧之光）、不放光（没有功德光辉）。是哪四种呢？

各位比丘！有些沙门、婆罗门，喝谷酒、米酒，不戒除饮用谷酒、米酒。各位比丘！这是第一种沙门、婆罗门的染污，被这种染污所染着的某些沙门、婆罗门，不热、不亮、不放光。

各位比丘！有些沙门、婆罗门，行淫欲法，不戒除淫欲法。各位比丘！这是第二种沙门、婆罗门的染污……不放光。

各位比丘！有些沙门、婆罗门，接受金银，不戒除收受金银。各位比丘！这是第三种沙门、婆罗门的染污……不放光。

各位比丘！有些沙门、婆罗门，以邪命（不正当的方式）维生，不戒除邪命。各位比丘！这是第四种沙门、婆罗门的染污，被这种染污所染着的某些沙门、婆罗门，不热、不亮、不放光。

各位比丘！这四种，是沙门、婆罗门的染污，被这些染污所染着的某些沙门、婆罗门，不热、不亮、不放光。”

三 某些沙门、婆罗门， 被贪和瞋所缠缚，

人被无明所障蔽， 喜爱可爱的色相。

他们饮用谷酒米酒， 行男女交合之事；

无知之人喜好金银；

某些沙门、婆罗门， 以邪命维持生活。

这些染污已被宣说， 由太阳族的佛陀；

被这些染污所染着， 某些沙门、婆罗门；

不热不亮不清净， 如污秽有尘的野兽。

被黑暗所覆盖， 是贪爱的奴隶，被牵引着；

增长着可怖的坟场（轮回），不断地再次投生。

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 4.51-100)/2.1 Puññābhisandavagga 福生品 (AN 4.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.1 Paṭhamapuññābhisandasutta 福报之一 (AN 4.51)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyapaṇṇāsakaṃ

(6) 1. Puññābhisandavaggo

1. Paṭhamapuññābhisandasuttaṃ

51. Sāvatthinidānaṃ. Cattārome, bhikkhave, puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṃvattanikā iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattanti. Katame cattāro? Yassa, bhikkhave, bhikkhu cīvaraṃ paribhuñjamāno appamāṇaṃ cetosamādhiṃ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.

“Yassa, bhikkhave, bhikkhu piṇḍapātaṃ paribhuñjamāno appamāṇaṃ cetosamādhiṃ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.

“Yassa, bhikkhave, bhikkhu senāsanaṃ paribhuñjamāno appamāṇaṃ cetosamādhiṃ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.

“Yassa, bhikkhave, bhikkhu gilānappaccayabhesajjaparikkhāraṃ paribhuñjamāno appamāṇaṃ cetosamādhiṃ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati. Ime kho, bhikkhave, cattāro puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṃvattanikā iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattanti.

“Imehi ca pana, bhikkhave, catūhi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṃ puññassa pamāṇaṃ gahetuṃ [gaṇetuṃ (ka.)] – ‘ettako puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattatī’ti. Atha kho asaṅkhyeyyo [asaṅkheyyo (sī. syā. kaṃ. pī.)] appameyyo mahāpuññakkhandhotveva saṅkhyaṃ [saṅkhaṃ (sī. syā. kaṃ. pī.)] gacchati.

“Seyyathāpi, bhikkhave, mahāsamudde na sukaraṃ udakassa pamāṇaṃ gahetuṃ – ‘ettakāni udakāḷhakānīti vā, ettakāni udakāḷhakasatānīti vā, ettakāni udakāḷhakasahassānīti vā, ettakāni udakāḷhakasatasahassānīti vā’, atha kho asaṅkhyeyyo appameyyo mahāudakakkhandhotveva saṅkhyaṃ gacchati; evamevaṃ kho, bhikkhave, imehi catūhi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṃ puññassa pamāṇaṃ gahetuṃ – ‘ettako puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattatī’ti. Atha kho asaṅkhyeyyo appameyyo mahāpuññakkhandhotveva saṅkhyaṃ gacchatī”ti.

“Mahodadhiṃ aparimitaṃ mahāsaraṃ,

Bahubheravaṃ ratanavarānamālayaṃ [ratanagaṇānamālayaṃ (sī. syā. kaṃ. pī.)];

Najjo yathā naragaṇasaṅghasevitā [macchagaṇasaṃghasevitā (syā. kaṃ.)],

Puthū savantī upayanti sāgaraṃ.

“Evaṃ naraṃ annadapānavatthadaṃ [annapānavatthaṃ (ka.)],

Seyyānisajjattharaṇassa dāyakaṃ;

Puññassa dhārā upayanti paṇḍitaṃ,

Najjo yathā vārivahāva sāgaran”ti. paṭhamaṃ;

☸---------------------------------------------------------------------

第一 福生品

五十一 福报之一

一 缘起于舍卫[城]。

“各位比丘！有这四种福德的积聚、善业的积聚，能带来安乐、生于善趣、有乐的果报、能导致投生天界，能获得可爱、可喜、可意、利益与安乐。是哪四种呢？

各位比丘！若有比丘受用某人布施的衣服，同时具足并安住于无量心定，那么布施者就获得无量的福德积聚、善业积聚，能带来安乐、生于善趣、有乐的果报，能导致投生天界、能获得可爱、可喜、可意、利益与安乐。

各位比丘！若有比丘受用某人布施的食物……获得安乐。各位比丘！若有比丘受用某人布施的床座……获得安乐。各位比丘！若有比丘受用某人布施的病缘医药、资具……同时具足并安住于无量心定，那么布施者就获得无量的福德积聚、善业积聚，能带来安乐、生于善趣，有乐的果报、能导致投生天界、能获得可爱、可喜、可意、利益与安乐。

各位比丘！这四种，是福德的积聚、善业的积聚，能带来安乐、生于善趣、有乐的果报，能导致投生天界、能获得可爱、可喜、可意、利益与安乐。

二 再者，各位比丘！对于具足这四种福德积聚、善业积聚的圣弟子，要估量他的福德有多少，实在不容易，也就是说，计算‘有多少福德积聚、善业积聚，能带来安乐、生于善趣、有乐的果报，能导致投生天界，能获得可爱、可喜、可意、利益与安乐’。……这实在只能算作是不可数、不可量、巨大的福德蕴集。

三 各位比丘！譬如大海里的水，难以估量。也就是说，‘这水有多少阿罗迦（容量单位）；或这水有百阿罗迦；或这水有千阿罗迦；或这水有十万阿罗迦’，这实在只能算作是不可数、不可量、巨大的水蕴集。各位比丘！正是这样，对于具足这四种福德积聚、善业积聚的圣弟子，要估量他的福德有多少，实在不容易。也就是说，‘有多少福德积聚、善业积聚，能带来安乐、生于善趣、有乐的果报，能导致投生天界，能获得可爱、可喜、可意、利益与安乐’……这实在只能算作是不可数、不可量、巨大的福德蕴集。”

四 大海无量亦深广， 多诸可畏宝藏聚；

犹如众多人聚集（或鱼群聚集）之河流，宽广流淌汇入海洋。

同样布施饮食衣物， 以及卧具床座之人，

福德之流涌向智者， 如同河川流水汇入海洋。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 4.51-100)/2.1 Puññābhisandavagga 福生品 (AN 4.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.2 Dutiyapuññābhisandasutta 福报之二 (AN 4.52)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyapuññābhisandasuttaṃ

52. “Cattārome, bhikkhave, puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṃvattanikā iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattanti. Katame cattāro? Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Ayaṃ, bhikkhave, paṭhamo puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.

“Puna caparaṃ, bhikkhave, ariyasāvako dhamme aveccappasādena samannāgato hoti – ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti. Ayaṃ, bhikkhave, dutiyo puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.

“Puna caparaṃ, bhikkhave, ariyasāvako saṅghe aveccappasādena samannāgato hoti – ‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti. Ayaṃ, bhikkhave, tatiyo puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.

“Puna caparaṃ, bhikkhave, ariyasāvako ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi. Ayaṃ, bhikkhave, catuttho puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati. Ime kho, bhikkhave, cattāro puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṃvattanikā iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattantī”ti.

[a. ni. 5.47] “Yassa saddhā tathāgate, acalā suppatiṭṭhitā;

Sīlañca yassa kalyāṇaṃ, ariyakantaṃ pasaṃsitaṃ.

“Saṅghe pasādo yassatthi, ujubhūtañca dassanaṃ;

Adaliddoti taṃ āhu, amoghaṃ tassa jīvitaṃ.

“Tasmā saddhañca sīlañca, pasādaṃ dhammadassanaṃ;

Anuyuñjetha medhāvī, saraṃ buddhāna sāsanan”ti. dutiyaṃ;

☸---------------------------------------------------------------------

五十二 福报之二

一 “各位比丘！有这四种福德的积聚、善业的积聚，……获得安乐。是哪四种呢？

各位比丘！在此世间，圣弟子对佛具有不可动摇的净信。即：‘这位世尊，是阿罗汉、正等正觉、明行具足、善逝、世间解、无上士调御丈夫、天人师、佛陀、世尊。’各位比丘！这是第一种福德积聚、善业积聚……能获得安乐。

再者，各位比丘！圣弟子对法具有不可动摇的净信。即：‘法是世尊善说的，是现见的、无时的、来见的、能导向（涅槃）的、智者各自证知的。’各位比丘！这是第二种福德积聚、善业积聚，……能获得安乐。

再者，各位比丘！圣弟子对僧具有不可动摇的净信。即：‘世尊的弟子僧团是善行道的，世尊的弟子僧团是正直行道的，世尊的弟子僧团是如理行道的，世尊的弟子僧团是和敬行道的，也就是四双八辈圣者。世尊的这弟子僧团是应供养、应迎请、应布施、应合掌礼敬的，是世间无上的福田。’各位比丘！这是第三种福德积聚、善业积聚，……能获得安乐。

再者，各位比丘！圣弟子具足圣者所喜爱的戒行，这些戒行是无缺损、无穿漏、无斑点、无瑕疵、有益的、为智者所称赞、不被执取的、有助于禅定的。各位比丘！这是第四种福德积聚、善业积聚，能带来安乐、生于善趣、有乐的果报，能导致投生天界、能获得可爱、可喜、可意、利益与安乐。

各位比丘！这四种，是福德的积聚、善业的积聚，……获得安乐。”

二 对如来有不动摇的信心， 是善于确立的人；

持守着善良、圣者所爱、 值得称赞的戒行；

对僧团有净信， 且见解正直的人；

人们说他不贫困， 他的生命不空过。

因此，信心与戒行， 净信与法的见解，

智者应当勤修习， 忆念诸佛的教导。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 4.51-100)/2.1 Puññābhisandavagga 福生品 (AN 4.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.3 Paṭhamasaṃvāsasutta 四种俱住 (AN 4.53)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Paṭhamasaṃvāsasuttaṃ

53. Ekaṃ samayaṃ bhagavā antarā ca madhuraṃ antarā ca verañjaṃ addhānamaggappaṭipanno hoti. Sambahulāpi kho gahapatī ca gahapatāniyo ca antarā ca madhuraṃ antarā ca verañjaṃ addhānamaggappaṭipannā honti. Atha kho bhagavā maggā okkamma aññatarasmiṃ rukkhamūle ( ) [(paññatte āsane) (pī. ka.)] nisīdi. Addasaṃsu kho gahapatī ca gahapatāniyo ca bhagavantaṃ aññatarasmiṃ rukkhamūle nisinnaṃ. Disvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te gahapatī ca gahapatāniyo ca bhagavā etadavoca –

“Cattārome, gahapatayo, saṃvāsā. Katame cattāro? Chavo chavāya saddhiṃ saṃvasati, chavo deviyā saddhiṃ saṃvasati, devo chavāya saddhiṃ saṃvasati, devo deviyā saddhiṃ saṃvasati.

“Kathañca, gahapatayo, chavo chavāya saddhiṃ saṃvasati? Idha, gahapatayo, sāmiko hoti pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī surāmerayamajjapamādaṭṭhāyī dussīlo pāpadhammo maccheramalapariyuṭṭhitena cetasā agāraṃ ajjhāvasati akkosakaparibhāsako samaṇabrāhmaṇānaṃ; bhariyāpissa hoti pāṇātipātinī adinnādāyinī kāmesumicchācārinī musāvādinī surāmerayamajjapamādaṭṭhāyinī dussīlā pāpadhammā maccheramalapariyuṭṭhitena cetasā agāraṃ ajjhāvasati akkosikaparibhāsikā samaṇabrāhmaṇānaṃ. Evaṃ kho, gahapatayo, chavo chavāya saddhiṃ saṃvasati.

“Kathañca, gahapatayo, chavo deviyā saddhiṃ saṃvasati? Idha, gahapatayo, sāmiko hoti pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī surāmerayamajjapamādaṭṭhāyī dussīlo pāpadhammo maccheramalapariyuṭṭhitena cetasā agāraṃ ajjhāvasati akkosakaparibhāsako samaṇabrāhmaṇānaṃ; bhariyā khvassa hoti pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā sīlavatī kalyāṇadhammā vigatamalamaccherena cetasā agāraṃ ajjhāvasati anakkosikaparibhāsikā samaṇabrāhmaṇānaṃ. Evaṃ kho, gahapatayo, chavo deviyā saddhiṃ saṃvasati.

“Kathañca, gahapatayo, devo chavāya saddhiṃ saṃvasati? Idha, gahapatayo, sāmiko hoti pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato surāmerayamajjapamādaṭṭhānā paṭivirato sīlavā kalyāṇadhammo vigatamalamaccherena cetasā agāraṃ ajjhāvasati anakkosakaparibhāsako samaṇabrāhmaṇānaṃ; bhariyā khvassa hoti pāṇātipātinī…pe… surāmerayamajjapamādaṭṭhāyinī dussīlā pāpadhammā maccheramalapariyuṭṭhitena cetasā agāraṃ ajjhāvasati akkosikaparibhāsikā samaṇabrāhmaṇānaṃ. Evaṃ kho, gahapatayo, devo chavāya saddhiṃ saṃvasati.

“Kathañca, gahapatayo, devo deviyā saddhiṃ saṃvasati? Idha, gahapatayo, sāmiko hoti pāṇātipātā paṭivirato…pe… sīlavā kalyāṇadhammo vigatamalamaccherena cetasā agāraṃ ajjhāvasati anakkosakaparibhāsako samaṇabrāhmaṇānaṃ; bhariyāpissa hoti pāṇātipātā paṭiviratā…pe… surāmerayamajjapamādaṭṭhānā paṭiviratā sīlavatī kalyāṇadhammā vigatamalamaccherena cetasā agāraṃ ajjhāvasati anakkosikaparibhāsikā samaṇabrāhmaṇānaṃ. Evaṃ kho, gahapatayo, devo deviyā saddhiṃ saṃvasati. Ime kho, gahapatayo, cattāro saṃvāsā”ti.

“Ubho ca honti dussīlā, kadariyā paribhāsakā;

Te honti jānipatayo, chavā saṃvāsamāgatā.

“Sāmiko hoti dussīlo, kadariyo paribhāsako;

Bhariyā sīlavatī hoti, vadaññū vītamaccharā;

Sāpi devī saṃvasati, chavena patinā saha.

“Sāmiko sīlavā hoti, vadaññū vītamaccharo;

Bhariyā hoti dussīlā, kadariyā paribhāsikā;

Sāpi chavā saṃvasati, devena patinā saha.

“Ubho saddhā vadaññū ca, saññatā dhammajīvino;

Te honti jānipatayo, aññamaññaṃ piyaṃvadā.

“Atthāsaṃ pacurā honti, phāsukaṃ [phāsattaṃ (sī.), vāsatthaṃ (pī.)] upajāyati;

Amittā dummanā honti, ubhinnaṃ samasīlinaṃ.

“Idha dhammaṃ caritvāna, samasīlabbatā ubho;

Nandino devalokasmiṃ, modanti kāmakāmino”ti. tatiyaṃ;

☸---------------------------------------------------------------------

五十三 四种俱住

一 有一次，世尊行走在摩偷罗和毗兰若之间的大道上。那时，也有许多男居士和女居士（主妇）行走在毗兰若和摩偷罗之间的大道上。这时，世尊离开大路，在一棵树下铺设座位坐了下来。男居士和女居士们看见世尊坐在一棵树下。看见后，他们就前往世尊那里。到了之后，向世尊行礼问候，然后坐在一边。世尊对坐在一边的男居士和女居士们说：

二 “各位居士！有这四种共同生活（的方式）。是哪四种呢？

（像）尸体（一样无德行）的男人与（像）尸体（一样无德行）的女人共同生活；（像）尸体的男人与天女（一样有德行）的女人共同生活；天神（一样有德行）的男人与（像）尸体的女人共同生活；天神与天女共同生活。

三 各位居士！那么，如何是（像）尸体的男人与（像）尸体的女人共同生活呢？

各位居士！在此世间，丈夫杀生、偷盗（不与取）、行邪淫（于感官欲乐行邪行）、说谎、沉溺于导致放逸的谷酒、果酒等酒类；他没有戒行、品行恶劣、内心被悭吝污垢所占据而居家度日，辱骂、恐吓沙门、婆罗门。他的妻子也杀生、偷盗、行邪淫、说谎、沉溺于导致放逸的谷酒、果酒等酒类；她没有戒行、品行恶劣、内心被悭吝污垢所占据而居家度日，辱骂、恐吓沙门、婆罗门。各位居士！像这样，就是（像）尸体的男人与（像）尸体的女人共同生活。

四 又，各位居士！如何是（像）尸体的男人与天女共同生活呢？

各位居士！在此世间，丈夫杀生……乃至……辱骂沙门、婆罗门。然而，他的妻子却远离杀生、远离偷盗、远离邪淫、远离说谎、远离导致放逸的谷酒、果酒等酒类；她具足戒行、品行善良、内心没有悭吝污垢而居家度日，不辱骂、不恐吓沙门、婆罗门。各位居士！像这样，就是（像）尸体的男人与天女共同生活。

五 各位居士！如何是天神与（像）尸体的女人共同生活呢？

各位居士！在此世间，丈夫远离杀生、远离偷盗、远离邪淫、远离说谎、远离导致放逸的谷酒、果酒等酒类；他具足戒行、品行善良、内心没有悭吝污垢而居家度日，不辱骂、不恐吓沙门、婆罗门。然而，他的妻子却杀生、……乃至……沉溺于导致放逸的谷酒、果酒等酒类；她没有戒行、品行恶劣、内心被悭吝污垢所占据而居家度日，辱骂、恐吓沙门、婆罗门。各位居士！像这样，就是天神与（像）尸体的女人共同生活。

六 各位居士！又，如何是天神与天女共同生活呢？

各位居士！在此世间，丈夫远离杀生、……乃至……不辱骂、不恐吓沙门、婆罗门。他的妻子也远离杀生……乃至……不辱骂沙门、婆罗门。各位居士！像这样，就是天神与天女共同生活。

各位居士！这就是四种共同生活（的方式）。”

七 两人都无戒行且悭吝， 夫妻互相辱骂威吓；

他们就像死尸一般， 共同生活在一起。

丈夫无戒行又悭吝， 言语粗暴常责骂；

妻子有戒行且慷慨， 乐善好施无悭吝；

这位天女般的妻子， 与如尸体的丈夫共住。

丈夫有戒行且慷慨， 乐善好施无悭吝；

妻子却无戒行又悭吝， 言语粗暴常责骂；

这位尸体般的妻子， 与天神般的丈夫共住。

两人都有信心且慷慨， 自我调伏，如法生活；

这样的夫妻两人， 彼此言语温和相爱。

他们福利增长众多， 安稳快乐自然生起；

敌人都心生忧恼， 因两人有同等戒行。

在此生奉行正法， 两人持守同等戒律；

他们在天界欢喜， 随心所欲享受快乐。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 4.51-100)/2.1 Puññābhisandavagga 福生品 (AN 4.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.4 Dutiyasaṃvāsasutta 四种俱住之二 (AN 4.54)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Dutiyasaṃvāsasuttaṃ

54. “Cattārome, bhikkhave, saṃvāsā. Katame cattāro? Chavo chavāya saddhiṃ saṃvasati, chavo deviyā saddhiṃ saṃvasati, devo chavāya saddhiṃ saṃvasati, devo deviyā saddhiṃ saṃvasati.

“Kathañca, bhikkhave, chavo chavāya saddhiṃ saṃvasati. Idha, bhikkhave, sāmiko hoti pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhiko dussīlo pāpadhammo maccheramalapariyuṭṭhitena cetasā agāraṃ ajjhāvasati akkosakaparibhāsako samaṇabrāhmaṇānaṃ; bhariyāpissa hoti pāṇātipātinī adinnādāyinī kāmesumicchācārinī musāvādinī pisuṇavācā pharusavācā samphappalāpinī abhijjhālunī byāpannacittā micchādiṭṭhikā dussīlā pāpadhammā maccheramalapariyuṭṭhitena cetasā agāraṃ ajjhāvasati akkosikaparibhāsikā samaṇabrāhmaṇānaṃ. Evaṃ kho, bhikkhave, chavo chavāya saddhiṃ saṃvasati.

“Kathañca, bhikkhave, chavo deviyā saddhiṃ saṃvasati? Idha, bhikkhave, sāmiko hoti pāṇātipātī…pe… micchādiṭṭhiko dussīlo pāpadhammo maccheramalapariyuṭṭhitena cetasā agāraṃ ajjhāvasati akkosakaparibhāsako samaṇabrāhmaṇānaṃ; bhariyā khvassa hoti pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālunī abyāpannacittā sammādiṭṭhikā sīlavatī kalyāṇadhammā vigatamalamaccherena cetasā agāraṃ ajjhāvasati anakkosikaparibhāsikā samaṇabrāhmaṇānaṃ. Evaṃ kho, bhikkhave, chavo deviyā saddhiṃ saṃvasati.

“Kathañca, bhikkhave, devo chavāya saddhiṃ saṃvasati? Idha, bhikkhave, sāmiko hoti pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato pisuṇāya vācāya paṭivirato pharusāya vācāya paṭivirato samphappalāpā paṭivirato anabhijjhālu abyāpannacitto sammādiṭṭhiko sīlavā kalyāṇadhammo vigatamalamaccherena cetasā agāraṃ ajjhāvasati anakkosakaparibhāsako samaṇabrāhmaṇānaṃ; bhariyā khvassa hoti pāṇātipātinī…pe… micchādiṭṭhikā dussīlā pāpadhammā maccheramalapariyuṭṭhitena cetasā agāraṃ ajjhāvasati akkosikaparibhāsikā samaṇabrāhmaṇānaṃ. Evaṃ kho, bhikkhave, devo chavāya saddhiṃ saṃvasati.

“Kathañca, bhikkhave, devo deviyā saddhiṃ saṃvasati? Idha, bhikkhave, sāmiko hoti pāṇātipātā paṭivirato…pe… sammādiṭṭhiko sīlavā kalyāṇadhammo vigatamalamaccherena cetasā agāraṃ ajjhāvasati anakkosakaparibhāsako samaṇabrāhmaṇānaṃ; bhariyāpissa hoti pāṇātipātā paṭiviratā…pe… sammādiṭṭhikā sīlavatī kalyāṇadhammā vigatamalamaccherena cetasā agāraṃ ajjhāvasati anakkosikaparibhāsikā samaṇabrāhmaṇānaṃ. Evaṃ kho, bhikkhave, devo deviyā saddhiṃ saṃvasati. Ime kho, bhikkhave, cattāro saṃvāsā”ti.

“Ubho ca honti dussīlā, kadariyā paribhāsakā;

Te honti jānipatayo, chavā saṃvāsamāgatā.

“Sāmiko hoti dussīlo, kadariyo paribhāsako;

Bhariyā sīlavatī hoti, vadaññū vītamaccharā;

Sāpi devī saṃvasati, chavena patinā saha.

“Sāmiko sīlavā hoti, vadaññū vītamaccharo;

Bhariyā hoti dussīlā, kadariyā paribhāsikā;

Sāpi chavā saṃvasati, devena patinā saha.

“Ubho saddhā vadaññū ca, saññatā dhammajīvino;

Te honti jānipatayo, aññamaññaṃ piyaṃvadā.

“Atthāsaṃ pacurā honti, phāsukaṃ upajāyati;

Amittā dummanā honti, ubhinnaṃ samasīlinaṃ.

“Idha dhammaṃ caritvāna, samasīlabbatā ubho;

Nandino devalokasmiṃ, modanti kāmakāmino”ti. catutthaṃ;

☸---------------------------------------------------------------------

五十四 四种俱住之二

一 “各位比丘！有这四种共同生活（的方式）。是哪四种呢？

（像）尸体的男人与（像）尸体的女人共同生活；（像）尸体的男人与天女共同生活；天神与（像）尸体的女人共同生活；天神与天女共同生活。

二 各位比丘！那么，如何是（像）尸体的男人与（像）尸体的女人共同生活呢？

各位比丘！在此世间，丈夫杀生、偷盗、行邪淫、说谎、两舌（说离间语）、恶口（说粗恶语）、绮语（说无益杂话）、贪婪、心怀瞋恚、持有邪见、没有戒行、品行恶劣、内心被悭吝污垢所占据而居家度日，辱骂、恐吓沙门、婆罗门；他的妻子也杀生、偷盗、行邪淫、说谎、两舌、恶口、绮语、贪婪、心怀瞋恚、持有邪见、没有戒行、品行恶劣、内心被悭吝污垢所占据而居家度日，辱骂、恐吓沙门、婆罗门。

各位比丘！像这样，就是（像）尸体的男人与（像）尸体的女人共同生活。

三 各位比丘！又，如何是（像）尸体的男人与天女共同生活呢？

各位比丘！在此世间，丈夫杀生、偷盗……辱骂、恐吓……；然而，他的妻子却远离杀生、远离偷盗、远离邪淫、远离说谎、远离两舌、远离恶口、远离绮语、不贪婪、不瞋恚、持有正见、具足戒行、品行善良、内心没有悭吝污垢而居家度日，不辱骂、不恐吓沙门、婆罗门。各位比丘！像这样，就是（像）尸体的男人与天女共同生活。

四 各位比丘！又，如何是天神与（像）尸体的女人共同生活呢？

各位比丘！在此世间，丈夫远离杀生……具足戒行、品行善良、内心没有悭吝污垢而居家度日，不辱骂、不恐吓沙门、婆罗门；然而，他的妻子却杀生……持有邪见、没有戒行、品行恶劣、内心被悭吝污垢所占据而居家度日，辱骂威吓沙门、婆罗门。各位比丘！像这样，就是天神与（像）尸体的女人共同生活。

五 各位比丘！又，如何是天神与天女共同生活呢？

各位比丘！在此世间，丈夫远离杀生……具足戒行、品行善良、内心没有悭吝污垢而居家度日，不辱骂、不恐吓沙门、婆罗门；他的妻子也远离杀生……持有正见、具足戒行、品行善良、内心没有悭吝污垢而居家度日，不辱骂、不恐吓沙门、婆罗门。各位比丘！像这样，就是天神与天女共同生活。

各位比丘！这就是四种共同生活（的方式）。”

六 两人都无戒行又悭吝

……（乃至）享受快乐。（参阅五十三之七）

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 4.51-100)/2.1 Puññābhisandavagga 福生品 (AN 4.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.5 Paṭhamasamajīvīsutta 更得互遇 (AN 4.55)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Paṭhamasamajīvīsuttaṃ

55. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā bhaggesu viharati susumāragire [suṃsumāragire (sī. syā. kaṃ. pī.)] bhesakaḷāvane [bhesakalāvane (sī. pī. ka.)] migadāye. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena nakulapituno gahapatissa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho nakulapitā ca gahapati nakulamātā ca gahapatānī yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho nakulapitā gahapati bhagavantaṃ etadavoca –

“Yato me, bhante, nakulamātā gahapatānī daharasseva daharā ānītā, nābhijānāmi nakulamātaraṃ gahapatāniṃ manasāpi aticaritā, kuto pana kāyena! Iccheyyāma mayaṃ, bhante, diṭṭhe ceva dhamme aññamaññaṃ passituṃ abhisamparāyañca aññamaññaṃ passitun”ti. Nakulamātāpi kho gahapatānī bhagavantaṃ etadavoca – “yatohaṃ, bhante, nakulapituno gahapatissa daharasseva daharā ānītā, nābhijānāmi nakulapitaraṃ gahapatiṃ manasāpi aticaritā, kuto pana kāyena! Iccheyyāma mayaṃ, bhante, diṭṭhe ceva dhamme aññamaññaṃ passituṃ abhisamparāyañca aññamaññaṃ passitun”ti.

“Ākaṅkheyyuṃ ce, gahapatayo, ubho jānipatayo diṭṭhe ceva dhamme aññamaññaṃ passituṃ abhisamparāyañca aññamaññaṃ passituṃ ubhova [ubho ca (sī. pī.)] assu samasaddhā samasīlā samacāgā samapaññā, te diṭṭhe ceva dhamme aññamaññaṃ passanti abhisamparāyañca aññamaññaṃ passantī”ti [passissantīti (ka.)].

“Ubho saddhā vadaññū ca, saññatā dhammajīvino;

Te honti jānipatayo, aññamaññaṃ piyaṃvadā.

“Atthāsaṃ pacurā honti, phāsukaṃ upajāyati;

Amittā dummanā honti, ubhinnaṃ samasīlinaṃ.

“Idha dhammaṃ caritvāna, samasīlabbatā ubho;

Nandino devalokasmiṃ, modanti kāmakāmino”ti. pañcamaṃ;

☸---------------------------------------------------------------------

五十五 更得互遇

一 有一次，世尊住在跋祗国的鳄鱼山（恐怖山）的贝沙卡拉林的鹿野苑。那时，世尊在上午时分，穿好下衣，拿着钵和僧袍，前往那拘罗父居士的家。到了之后，在准备好的座位上坐下。那时，那拘罗父居士和那拘罗母主妇来到世尊那里。到了之后，向世尊行礼问候，然后坐在一边。坐在一边的那拘罗父居士对世尊这样说：

二 “大德！自从我年轻时迎娶了年轻的那拘罗母主妇以来，我不曾知道在心念上对那拘罗母主妇有过任何不忠，更何况是在身体行为上呢！大德！我们希望在现世能彼此相见，在来世也能彼此相见。”

那拘罗母主妇也对世尊这样说：

“大德！自从我年轻时嫁给年轻的那拘罗父居士以来，我不曾知道在心念上对那拘罗父居士有过任何不忠，更何况是在身体行为上呢！大德！我们希望在现世能彼此相见，在来世也能彼此相见。”

“各位居士！如果夫妻二人都希望在现世能彼此相见，在来世也能彼此相见，那么两人都必须具有同等的信心、同等的戒行、同等的布施、同等的智慧；这样，他们就能在现世彼此相见，在来世也能彼此相见。”

三 两人都有信心且慷慨， 自我调伏，如法生活；

这样的夫妻两人， 彼此言语温和相爱。

他们福利增长众多， 安稳快乐自然生起；

敌人都心生忧恼， 因两人有同等戒行。

在此生奉行正法， 两人持守同等戒律；

他们在天界欢喜， 随心所欲享受快乐。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 4.51-100)/2.1 Puññābhisandavagga 福生品 (AN 4.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.6 Dutiyasamajīvīsutta 更得互遇之二 (AN 4.56)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Dutiyasamajīvīsuttaṃ

56. “Ākaṅkheyyuṃ ce, bhikkhave, ubho jānipatayo diṭṭhe ceva dhamme aññamaññaṃ passituṃ abhisamparāyañca aññamaññaṃ passituṃ ubhova assu samasaddhā samasīlā samacāgā samapaññā, te diṭṭhe ceva dhamme aññamaññaṃ passanti abhisamparāyañca aññamaññaṃ passantī”ti.

“Ubho saddhā vadaññū ca, saññatā dhammajīvino;

Te honti jānipatayo, aññamaññaṃ piyaṃvadā.

“Atthāsaṃ pacurā honti, phāsukaṃ upajāyati;

Amittā dummanā honti, ubhinnaṃ samasīlinaṃ.

“Idha dhammaṃ caritvāna, samasīlabbatā ubho;

Nandino devalokasmiṃ, modanti kāmakāmino”ti. chaṭṭhaṃ;

☸---------------------------------------------------------------------

五十六 更得互遇之二

一 “各位比丘！如果夫妻二人都希望在现世能彼此相见，在来世也能彼此相见，那么两人都必须具有同等的信心、同等的戒行、同等的布施、同等的智慧。这样，他们就能在现世彼此相见，在来世也能彼此相见。

二 两人都有信心且慷慨。”

……（乃至）享受快乐。（参阅五十三之七）

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 4.51-100)/2.1 Puññābhisandavagga 福生品 (AN 4.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.7 Suppavāsāsutta 拘利女尸婆瓦沙 (AN 4.57)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Suppavāsāsuttaṃ

57. Ekaṃ samayaṃ bhagavā koliyesu viharati pajjanikaṃ [sajjanelaṃ (sī. pī.), pajjanelaṃ (syā. kaṃ.)] nāma koliyānaṃ nigamo. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena suppavāsāya koliyadhītuyā nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho suppavāsā koliyadhītā bhagavantaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho suppavāsā koliyadhītā bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho suppavāsaṃ koliyadhītaraṃ bhagavā etadavoca –

“Bhojanaṃ, suppavāse, dentī ariyasāvikā paṭiggāhakānaṃ cattāri ṭhānāni deti. Katamāni cattāri? Āyuṃ deti, vaṇṇaṃ deti, sukhaṃ deti, balaṃ deti. Āyuṃ kho pana datvā āyussa bhāginī hoti dibbassa vā mānusassa vā. Vaṇṇaṃ datvā vaṇṇassa bhāginī hoti dibbassa vā mānusassa vā. Sukhaṃ datvā sukhassa bhāginī hoti dibbassa vā mānusassa vā. Balaṃ datvā balassa bhāginī hoti dibbassa vā mānusassa vā. Bhojanaṃ, suppavāse, dentī ariyasāvikā paṭiggāhakānaṃ imāni cattāri ṭhānāni detī”ti.

“Susaṅkhataṃ bhojanaṃ yā dadāti,

Suciṃ paṇītaṃ [supaṇītaṃ (ka.)] rasasā upetaṃ;

Sā dakkhiṇā ujjugatesu dinnā,

Caraṇūpapannesu mahaggatesu;

Puññena puññaṃ saṃsandamānā,

Mahapphalā lokavidūna vaṇṇitā.

“Etādisaṃ yaññamanussarantā,

Ye vedajātā vicaranti loke;

Vineyya maccheramalaṃ samūlaṃ,

Aninditā saggamupenti ṭhānan”ti. sattamaṃ;

☸---------------------------------------------------------------------

五十七 拘利女苏帕瓦萨

一 有一次，世尊住在拘利族一个名叫帕迦尼咖的市镇。那时，世尊在上午，穿好下衣，拿着钵和僧衣，前往拘利族女子苏帕瓦萨的家。到了之后，就在准备好的座位上坐下。这时，拘利族女子苏帕瓦萨亲手用美味的硬食和软食供养世尊，使他充分满足。当世尊用完餐，手离开钵之后，拘利族女子苏帕瓦萨（拿了）一个低座，坐在一旁。世尊对坐在一旁的拘利族女子苏帕瓦萨这样说：

二 “苏帕瓦萨！布施食物的女圣弟子，会给与接受者四样东西。是哪四样呢？

给与寿命，给与容貌，给与快乐，给与力量。再者：给与了寿命之后，就会获得天界或人间的寿命；给与了容貌之后，就会获得天界或人间的容貌；给与了快乐之后，……给与了力量之后，就会获得天界或人间的力量。苏帕瓦萨！布施食物的女圣弟子，给与接受者这四样东西。”

三 将洁净殊胜美味 精心调理的食物

布施给行为具足 正直的大士们

此福德带来更多福德 世间了悟者称赞

这布施有大果报 常忆念这样的供养

智慧者们行于世间 彻底根除吝啬的污垢

将无过失地往生天界

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 4.51-100)/2.1 Puññābhisandavagga 福生品 (AN 4.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.8 Sudattasutta 给孤独长者 (AN 4.58)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Sudattasuttaṃ

58. Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca –

“Bhojanaṃ, gahapati, dadamāno ariyasāvako paṭiggāhakānaṃ cattāri ṭhānāni deti. Katamāni cattāri? Āyuṃ deti, vaṇṇaṃ deti, sukhaṃ deti, balaṃ deti. Āyuṃ kho pana datvā āyussa bhāgī hoti dibbassa vā mānusassa vā. Vaṇṇaṃ datvā… sukhaṃ datvā… balaṃ datvā balassa bhāgī hoti dibbassa vā mānusassa vā. Bhojanaṃ, gahapati, dadamāno ariyasāvako paṭiggāhakānaṃ imāni cattāri ṭhānāni detī”ti.

[mahāva. 282] “Yo saññatānaṃ paradattabhojinaṃ,

Kālena sakkacca dadāti bhojanaṃ;

Cattāri ṭhānāni anuppavecchati,

Āyuñca vaṇṇañca sukhaṃ balañca.

“So āyudāyī vaṇṇadāyī [so āyudāyī baladāyī (sī. pī.), āyudāyī baladāyī (syā. kaṃ.)], sukhaṃ balaṃ dado [sukhaṃ vaṇṇaṃ dado (sī. syā. kaṃ. pī.), sukhabaladado (ka.)] naro;

Dīghāyu yasavā hoti, yattha yatthūpapajjatī”ti. aṭṭhamaṃ;

☸---------------------------------------------------------------------

五十八 给孤独长者

一 那时，给孤独长者来到世尊那里。到了之后，向世尊问候行礼，然后坐在一旁。世尊对坐在一旁的给孤独长者说：

二 “长者！布施食物的圣弟子，会给与接受者四样东西。是哪四样呢？

给与寿命，给与容貌，给与快乐，给与力量。再者：给与了寿命之后，就会获得天界或人间的寿命；给与了容貌之后，（就会获得天界或人间的容貌；）给与了快乐之后，（就会获得天界或人间的快乐；）给与了力量之后，就会获得天界或人间的力量。长者！布施食物的圣弟子，给与接受者这四样东西。”

三 对于依靠他人布施而活的自制者

适时地恭敬地布施食物

他会持续不断地给与四样东西：

寿命、容貌、快乐和力量

那布施寿命、布施容貌

布施快乐、布施力量的人

无论投生到哪里

都会长寿且有名望

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 4.51-100)/2.1 Puññābhisandavagga 福生品 (AN 4.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.9 Bhojanasutta 授与食物 (AN 4.59)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Bhojanasuttaṃ

59. “Bhojanaṃ, bhikkhave, dadamāno dāyako paṭiggāhakānaṃ cattāri ṭhānāni deti. Katamāni cattāri? Āyuṃ deti, vaṇṇaṃ deti, sukhaṃ deti, balaṃ deti. Āyuṃ kho pana datvā āyussa bhāgī hoti dibbassa vā mānusassa vā. Vaṇṇaṃ datvā… sukhaṃ datvā… balaṃ datvā balassa bhāgī hoti dibbassa vā mānusassa vā. Bhojanaṃ, bhikkhave, dadamāno dāyako paṭiggāhakānaṃ imāni cattāri ṭhānāni detī”ti.

[mahāva. 282] “Yo saññatānaṃ paradattabhojinaṃ,

Kālena sakkacca dadāti bhojanaṃ;

Cattāri ṭhānāni anuppavecchati,

Āyuñca vaṇṇañca sukhaṃ balañca.

“So āyudāyī vaṇṇadāyī, sukhaṃ balaṃ dado naro;

Dīghāyu yasavā hoti, yattha yatthūpapajjatī”ti. navamaṃ;

☸---------------------------------------------------------------------

五十九 给与食物

一 “各位比丘！给与食物的布施者，会给与接受者四样东西。是哪四样呢？

给与寿命，给与容貌，给与快乐，给与力量。再者：给与了寿命之后，就会获得天界或人间的寿命；给与了容貌之后，（就会获得天界或人间的容貌；）给与了快乐之后，（就会获得天界或人间的快乐；）给与了力量之后，就会获得天界或人间的力量。

各位比丘！给与食物的布施者，给与接受者这四样东西。”

二 对于依靠他人布施而活的自制者

……（乃至）……无论投生到哪里。（参见五十八经之三）

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 4.51-100)/2.1 Puññābhisandavagga 福生品 (AN 4.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.10 Gihisāmīcisutta 在家弟子四供养 (AN 4.60)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Gihisāmīcisuttaṃ

60. Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca –

“Catūhi kho, gahapati, dhammehi samannāgato ariyasāvako gihisāmīcipaṭipadaṃ paṭipanno hoti yasopaṭilābhiniṃ saggasaṃvattanikaṃ. Katamehi catūhi? Idha, gahapati, ariyasāvako bhikkhusaṅghaṃ paccupaṭṭhito hoti cīvarena, bhikkhusaṅghaṃ paccupaṭṭhito hoti piṇḍapātena, bhikkhusaṅghaṃ paccupaṭṭhito hoti senāsanena, bhikkhusaṅghaṃ paccupaṭṭhito hoti gilānappaccayabhesajjaparikkhārena. Imehi kho, gahapati, catūhi dhammehi samannāgato ariyasāvako gihisāmīcipaṭipadaṃ paṭipanno hoti yasopaṭilābhiniṃ saggasaṃvattanikan”ti.

“Gihisāmīcipaṭipadaṃ, paṭipajjanti paṇḍitā;

Sammaggate sīlavante, cīvarena upaṭṭhitā.

Piṇḍapātasayanena, gilānappaccayena ca;

Tesaṃ divā ca ratto ca, sadā puññaṃ pavaḍḍhati;

Saggañca kamatiṭṭhānaṃ [saggañca sappatiṭṭhānaṃ (ka.)], kammaṃ katvāna bhaddakan”ti. dasamaṃ;

Puññābhisandavaggo paṭhamo.

Tassuddānaṃ –

Dve puññābhisandā dve ca, saṃvāsā samajīvino;

Suppavāsā sudatto ca, bhojanaṃ gihisāmicīti.

☸---------------------------------------------------------------------

六十 在家弟子的恰当行为

一 那时，给孤独长者来到世尊那里。到了之后，向世尊问候行礼，然后坐在一旁。世尊对坐在一旁的给孤独长者说：

“长者！具备四种法的圣弟子，实践了在家弟子的恰当行为，能获得名誉，并导致投生天界。是哪四种呢？

长者！在此，圣弟子以衣服侍奉比丘僧团，以饮食侍奉比丘僧团……乃至……以卧具……乃至……以病者所需的医药资具侍奉比丘僧团。

长者！具备这四种法的圣弟子，实践了在家弟子的恰当行为，能获得名誉，并导致投生天界。”

二 智者实践在家弟子的恰当行为

对于正直而有德行者

以衣服侍奉

以饮食、卧具，以及病者所需的医药

他们的福德日夜增长

恒常增长，造作了善业

终将到达天界

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 4.51-100)/2.2 Pattakammavagga 适切业品 (AN 4.61-70)”

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【经名】 2.2.1 Pattakammasutta 能作四业 (AN 4.61)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(7) 2. Pattakammavaggo

1. Pattakammasuttaṃ

61. Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca –

“Cattārome, gahapati, dhammā iṭṭhā kantā manāpā dullabhā lokasmiṃ. Katame cattāro? Bhogā me uppajjantu sahadhammenāti, ayaṃ paṭhamo dhammo iṭṭho kanto manāpo dullabho lokasmiṃ.

“Bhoge laddhā sahadhammena yaso me āgacchatu saha ñātīhi saha upajjhāyehīti, ayaṃ dutiyo dhammo iṭṭho kanto manāpo dullabho lokasmiṃ.

“Bhoge laddhā sahadhammena yasaṃ laddhā saha ñātīhi saha upajjhāyehi ciraṃ jīvāmi dīghamāyuṃ pālemīti, ayaṃ tatiyo dhammo iṭṭho kanto manāpo dullabho lokasmiṃ.

“Bhoge laddhā sahadhammena yasaṃ laddhā saha ñātīhi saha upajjhāyehi ciraṃ jīvitvā dīghamāyuṃ pāletvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjāmīti, ayaṃ catuttho dhammo iṭṭho kanto manāpo dullabho lokasmiṃ. Ime kho, gahapati, cattāro dhammā iṭṭhā kantā manāpā dullabhā lokasmiṃ.

“Imesaṃ kho, gahapati, catunnaṃ dhammānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ dullabhānaṃ lokasmiṃ cattāro dhammā paṭilābhāya saṃvattanti. Katame cattāro? Saddhāsampadā, sīlasampadā, cāgasampadā, paññāsampadā.

“Katamā ca, gahapati, saddhāsampadā? Idha, gahapati, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi, satthā devamanussānaṃ buddho bhagavā’ti. Ayaṃ vuccati, gahapati, saddhāsampadā.

“Katamā ca, gahapati, sīlasampadā? Idha, gahapati, ariyasāvako pāṇātipātā paṭivirato hoti…pe… surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Ayaṃ vuccati, gahapati, sīlasampadā.

“Katamā ca, gahapati, cāgasampadā? Idha, gahapati, ariyasāvako vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vosaggarato yācayogo dānasaṃvibhāgarato. Ayaṃ vuccati, gahapati, cāgasampadā.

“Katamā ca, gahapati, paññāsampadā? Abhijjhāvisamalobhābhibhūtena, gahapati, cetasā viharanto akiccaṃ karoti, kiccaṃ aparādheti. Akiccaṃ karonto kiccaṃ aparādhento yasā ca sukhā ca dhaṃsati. Byāpādābhibhūtena, gahapati, cetasā viharanto akiccaṃ karoti, kiccaṃ aparādheti. Akiccaṃ karonto kiccaṃ aparādhento yasā ca sukhā ca dhaṃsati. Thinamiddhābhibhūtena, gahapati, cetasā viharanto akiccaṃ karoti kiccaṃ aparādheti. Akiccaṃ karonto kiccaṃ aparādhento yasā ca sukhā ca dhaṃsati. Uddhaccakukkuccābhibhūtena, gahapati, cetasā viharanto akiccaṃ karoti, kiccaṃ aparādheti. Akiccaṃ karonto kiccaṃ aparādhento yasā ca sukhā ca dhaṃsati. Vicikicchābhibhūtena, gahapati, cetasā viharanto akiccaṃ karoti, kiccaṃ aparādheti. Akiccaṃ karonto kiccaṃ aparādhento yasā ca sukhā ca dhaṃsati.

“Sa kho so, gahapati, ariyasāvako abhijjhāvisamalobho cittassa upakkilesoti, iti viditvā abhijjhāvisamalobhaṃ cittassa upakkilesaṃ pajahati. Byāpādo cittassa upakkilesoti, iti viditvā byāpādaṃ cittassa upakkilesaṃ pajahati. Thinamiddhaṃ cittassa upakkilesoti, iti viditvā thinamiddhaṃ cittassa upakkilesaṃ pajahati. Uddhaccakukkuccaṃ cittassa upakkilesoti, iti viditvā uddhaccakukkuccaṃ cittassa upakkilesaṃ pajahati. Vicikicchā cittassa upakkilesoti, iti viditvā vicikicchaṃ cittassa upakkilesaṃ pajahati.

“Yato ca kho, gahapati, ariyasāvakassa abhijjhāvisamalobho cittassa upakkilesoti, iti viditvā abhijjhāvisamalobho cittassa upakkileso pahīno hoti. Byāpādo cittassa upakkilesoti, iti viditvā byāpādo cittassa upakkileso pahīno hoti. Thinamiddhaṃ cittassa upakkilesoti, iti viditvā thinamiddhaṃ cittassa upakkileso pahīno hoti. Uddhaccakukkuccaṃ cittassa upakkilesoti, iti viditvā uddhaccakukkuccaṃ cittassa upakkileso pahīno hoti. Vicikicchā cittassa upakkilesoti, iti viditvā vicikicchā cittassa upakkileso pahīno hoti. Ayaṃ vuccati, gahapati, ariyasāvako mahāpañño puthupañño āpātadaso [āpāthadaso (sī. syā. kaṃ. pī.)] paññāsampanno [hāsapañño (ka.)]. Ayaṃ vuccati, gahapati, paññāsampadā. Imesaṃ kho, gahapati, catunnaṃ dhammānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ dullabhānaṃ lokasmiṃ ime cattāro dhammā paṭilābhāya saṃvattanti.

“Sa kho so, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi cattāri pattakammāni kattā hoti. Katamāni cattāri? Idha gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi attānaṃ sukheti pīṇeti sammā sukhaṃ pariharati. Mātāpitaro sukheti pīṇeti sammā sukhaṃ pariharati. Puttadāradāsakammakaraporise sukheti pīṇeti sammā sukhaṃ pariharati. Mittāmacce sukheti pīṇeti sammā sukhaṃ pariharati. Idamassa paṭhamaṃ ṭhānagataṃ hoti pattagataṃ āyatanaso paribhuttaṃ.

“Puna caparaṃ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi yā tā honti āpadā aggito vā udakato vā rājato vā corato vā appiyato vā dāyādato [a. ni. 5.41], tathārūpāsu āpadāsu pariyodhāya saṃvattati. Sotthiṃ attānaṃ karoti. Idamassa dutiyaṃ ṭhānagataṃ hoti pattagataṃ āyatanaso paribhuttaṃ.

“Puna caparaṃ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi pañcabaliṃ kattā hoti – ñātibaliṃ, atithibaliṃ, pubbapetabaliṃ, rājabaliṃ, devatābaliṃ. Idamassa tatiyaṃ ṭhānagataṃ hoti pattagataṃ āyatanaso paribhuttaṃ.

“Puna caparaṃ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi ye te samaṇabrāhmaṇā madappamādā paṭiviratā khantisoracce niviṭṭhā ekamattānaṃ damenti, ekamattānaṃ samenti, ekamattānaṃ parinibbāpenti, tathārūpesu samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhāpeti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ. Idamassa catutthaṃ ṭhānagataṃ hoti pattagataṃ āyatanaso paribhuttaṃ.

“Sa kho so, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi imāni cattāri pattakammāni kattā hoti. Yassa kassaci, gahapati, aññatra imehi catūhi pattakammehi bhogā parikkhayaṃ gacchanti, ime vuccanti, gahapati, bhogā aṭṭhānagatā apattagatā anāyatanaso paribhuttā. Yassa kassaci, gahapati, imehi catūhi pattakammehi bhogā parikkhayaṃ gacchanti, ime vuccanti, gahapati, bhogā ṭhānagatā pattagatā āyatanaso paribhuttā”ti.

“Bhuttā bhogā bhatā bhaccā [gatā bhūtā (ka.) bhaṭā bhaccā (syā. kaṃ.)], vitiṇṇā āpadāsu me;

Uddhaggā dakkhiṇā dinnā, atho pañcabalī katā;

Upaṭṭhitā sīlavanto, saññatā brahmacārayo.

“Yadatthaṃ bhogaṃ iccheyya, paṇḍito gharamāvasaṃ;

So me attho anuppatto, kataṃ ananutāpiyaṃ.

“Etaṃ [evaṃ (ka.)] anussaraṃ macco, ariyadhamme ṭhito naro;

Idheva naṃ pasaṃsanti, pecca sagge pamodatī”ti. paṭhamaṃ;

☸---------------------------------------------------------------------

第二 适合作业品

六十一 四种适合作业

一 那时，给孤独长者来到世尊那里……世尊对坐在一旁的给孤独长者说：

二 “长者！有这四种法，是世间所喜爱、悦意、合意但难以获得的。是哪四种呢？

‘愿我能通过正当的方式获得财富！’这是第一种世间所喜爱、悦意、合意但难以获得的法。

‘通过正当方式获得财富后，愿我和亲戚、师长们一起获得名誉！’这是第二种……世间难以获得的法。

‘通过正当方式获得财富，和亲戚、师长们一起获得名誉后，愿我能活得长久，保持长寿！’这是第三种……世间难以获得的法。

‘通过正当方式获得财富，和亲戚、师长们一起获得名誉，活得长久、保持长寿之后，愿我在身体败坏、死亡之后，投生到善趣、天界！’这是第四种世间所喜爱、悦意、合意但难以获得的法。

长者！这四种法，是世间所喜爱、悦意、合意但难以获得的。

三 长者！有四种法，能导致获得这四种世间所喜爱、悦意、合意但难以获得的法。是哪四种呢？

即：信具足、戒具足、舍具足、慧具足。

四 长者！什么是信具足呢？长者！在此，圣弟子有信心，相信如来的觉悟：‘像这样，那位世尊是阿罗汉、正等正觉者、明行具足、善逝、世间解、无上士调御丈夫、天人师、佛陀、世尊。’长者！这叫做信具足。

五 长者！什么是戒具足呢？长者！在此，圣弟子戒除杀生……（乃至）……戒除导致放逸的谷酒、果酒等。长者！这叫做戒具足。

六 长者！什么是舍具足呢？长者！在此，圣弟子内心没有悭吝的污垢，在家生活，乐于布施，双手洁净，喜爱舍弃，容易应求，乐于分享布施。长者！这叫做舍具足。

七 长者！什么是慧具足呢？长者！内心被贪婪和不正当的欲望所征服而生活，就会做不该做的事，忽略该做的事。做不该做的事、忽略该做的事，他的名誉和快乐就会失去。长者！内心被嗔恚所征服而生活，……失去。长者！内心被昏沉睡眠所征服而生活，……失去。长者！内心被掉举后悔所征服而生活，……失去。长者！内心被疑虑所征服而生活，做不该做的事，忽略该做的事。做不该做的事、忽略该做的事，他的名誉和快乐就会失去。

八 长者！那位圣弟子，知道‘贪婪和不正当的欲望是心的染污’，如此了知后，便舍弃心的染污——贪婪和不正当的欲望。知道‘嗔恚是心的染污’，如此了知后，便舍弃心的染污——嗔恚。知道‘昏沉睡眠是心的染污’，如此了知后，便舍弃心的染污——昏沉睡眠。知道‘掉举后悔是心的染污’，如此了知后，便舍弃心的染污——掉举后悔。知道‘疑虑是心的染污’，如此了知后，便舍弃心的染污——疑虑。

长者！当圣弟子知道‘贪婪和不正当的欲望是心的染污’，如此了知后，心的染污——贪婪和不正当的欲望就被舍弃了；知道‘嗔恚是心的染污’，如此了知后，心的染污——嗔恚就被舍弃了；知道‘昏沉睡眠是心的染污’，如此了知后，心的染污——昏沉睡眠就被舍弃了；知道‘掉举后悔是心的染污’，如此了知后，心的染污——掉举后悔就被舍弃了；知道‘疑虑是心的染污’，如此了知后，心的染污——疑虑就被舍弃了。长者！这样的圣弟子被称为有大智慧、广智慧、见事明白、具足智慧。这叫做慧具足。

长者！这四种法（信、戒、舍、慧）能导致获得那四种世间所喜爱、悦意、合意但难以获得的法。

九 长者！那位圣弟子，通过勤奋努力、依靠臂力、流下汗水、通过正当方式合法获得的财富，能做四种适合作业。是哪四种呢？

一〇 长者！在此，圣弟子通过勤奋努力、依靠臂力、流下汗水、通过正当方式合法获得的财富，使自己快乐满足，正确地维护快乐；使父母快乐满足，正确地维护快乐；使妻儿、奴仆、雇工快乐满足，正确地维护快乐；使朋友、同事快乐满足，正确地维护快乐。这是他第一种恰当运用财富的方式，是适宜的、有根据的、合理的花费。

一一 再者，长者！圣弟子通过勤奋努力……合法获得的财富，当遇到火灾、水灾、国王（征收）、盗贼、不喜欢的继承人等灾难时，能用这些财富来防护此类灾难，使自己平安。这是他第二种恰当运用财富的方式，是适宜的、有根据的、合理的花费。

一二 再者，长者！圣弟子通过勤奋努力……合法获得的财富，能作五种献供：对亲族的献供、对客人的献供、对过世亲人的献供、对国王的献供、对天神的献供。这是他第三种恰当运用财富的方式，是适宜的、有根据的、合理的花费。

一三 再者，长者！圣弟子通过勤奋努力……合法获得的财富，对那些远离骄慢放逸、安住于忍耐柔和、调伏自我、寂静自我、使自我达至涅槃的沙门、婆罗门，设立上等的、能生于善趣、带来快乐果报、导致投生天界的布施。这是他第四种恰当运用财富的方式，是适宜的、有根据的、合理的花费。

一四 长者！那位圣弟子，通过勤奋努力、依靠臂力、流下汗水、通过正当方式合法获得的财富，能做这四种适合作业。长者！任何人的财富，如果不是用于这四种适合作业而耗尽，长者！这些财富被称为用在了不恰当的地方，没有达到目的，不是合理的花费。长者！任何人的财富，如果是用于这四种适合作业而耗尽，长者！这些财富被称为用在了恰当的地方，达到了目的，是合理的花费。”

一五 财富已被享用，仆人已被供养

我在灾难中已渡过难关

上等的布施已献出，五种献供也已完成

已侍奉有戒行、自制、修梵行的人

智者居家生活所期望的财富目标

那个目标我已达到，所作已无后悔

常如此忆念的人，安住于圣法的凡人

在此生受到称赞，死后在天界欢喜

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 4.51-100)/2.2 Pattakammavagga 适切业品 (AN 4.61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.2 Ānaṇyasutta 无债乐 (AN 4.62)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Ānaṇyasuttaṃ

62. Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca –

“Cattārimāni, gahapati, sukhāni adhigamanīyāni gihinā kāmabhoginā kālena kālaṃ samayena samayaṃ upādāya. Katamāni cattāri? Atthisukhaṃ, bhogasukhaṃ, ānaṇyasukhaṃ [aṇaṇasukhaṃ (sī. syā. kaṃ. pī.)], anavajjasukhaṃ.

“Katamañca, gahapati, atthisukhaṃ? Idha, gahapati, kulaputtassa bhogā honti uṭṭhānavīriyādhigatā bāhābalaparicitā sedāvakkhittā dhammikā dhammaladdhā. So ‘bhogā me atthi uṭṭhānavīriyādhigatā bāhābalaparicitā sedāvakkhittā dhammikā dhammaladdhā’ti adhigacchati sukhaṃ, adhigacchati somanassaṃ. Idaṃ vuccati, gahapati, atthisukhaṃ.

“Katamañca, gahapati, bhogasukhaṃ? Idha, gahapati, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi paribhuñjati puññāni ca karoti. So ‘uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi paribhuñjāmi puññāni ca karomī’ti adhigacchati sukhaṃ, adhigacchati somanassaṃ. Idaṃ vuccati, gahapati, bhogasukhaṃ.

“Katamañca, gahapati, ānaṇyasukhaṃ? Idha, gahapati, kulaputto na kassaci kiñci dhāreti appaṃ vā bahuṃ vā. So ‘na kassaci kiñci dhāremi [kiñci vā deti (ka.)] appaṃ vā bahuṃ vā’ti adhigacchati sukhaṃ, adhigacchati somanassaṃ. Idaṃ vuccati, gahapati, ānaṇyasukhaṃ.

“Katamañca, gahapati, anavajjasukhaṃ? Idha, gahapati, ariyasāvako anavajjena kāyakammena samannāgato hoti, anavajjena vacīkammena samannāgato hoti, anavajjena manokammena samannāgato hoti. So ‘anavajjenamhi kāyakammena samannāgato, anavajjena vacīkammena samannāgato, anavajjena manokammena samannāgato’ti adhigacchati sukhaṃ, adhigacchati somanassaṃ. Idaṃ vuccati, gahapati, anavajjasukhaṃ. Imāni kho, gahapati, cattāri sukhāni adhigamanīyāni gihinā kāmabhoginā kālena kālaṃ samayena samayaṃ upādāyā”ti.

“Ānaṇyasukhaṃ ñatvāna, atho atthisukhaṃ paraṃ;

Bhuñjaṃ bhogasukhaṃ macco, tato paññā vipassati.

“Vipassamāno jānāti, ubho bhoge sumedhaso;

Anavajjasukhassetaṃ, kalaṃ nāgghati soḷasin”ti. dutiyaṃ;

☸---------------------------------------------------------------------

六十二 无债的快乐

一 那时，给孤独长者来到世尊那里。……世尊对坐在一旁的给孤独长者说：

二 “长者！有这四种快乐，是在家享受欲乐者可以适时、适机地获得的。是哪四种呢？

即：拥有财富的快乐、享用财富的快乐、无债的快乐、无过失的快乐。

三 长者！什么是拥有财富的快乐呢？

长者，在此，善男子拥有通过勤奋努力、依靠臂力、流下汗水、通过正当方式合法获得的财富。他想到‘我拥有通过勤奋努力……合法获得的财富’，由此获得快乐，获得喜悦。长者！这叫做拥有财富的快乐。

四 长者！什么是享用财富的快乐呢？

长者！在此，善男子享用通过勤奋努力、依靠臂力、流下汗水、通过正当方式合法获得的财富，并且用这些财富来做功德。他想到‘我享用通过勤奋努力……合法获得的财富，并且用它们来做功德’，由此获得快乐，获得喜悦。长者！这叫做享用财富的快乐。

五 长者！什么是无债的快乐呢？

长者！在此，善男子不欠任何人任何债务，无论多少。他想到‘我不欠任何人任何债务，无论多少’，由此获得快乐，获得喜悦。长者！这叫做无债的快乐。

六 长者！什么是无过失的快乐呢？

长者！在此，圣弟子具足无过失的身业、无过失的语业、无过失的意业。他想到‘我具足无过失的身业……具足无过失的意业’，由此获得快乐，获得喜悦。长者！这叫做无过失的快乐。

长者！这四种快乐，是在家享受欲乐者可以适时、适机地获得的。”

七 了知无债之乐后 进而体会拥有之乐

凡人享用财富之乐 然后以智慧来观察

有智慧者观察了知 这两种（拥有与享用）财富的快乐

比不上无过失之乐的 十六分之一

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.10.7 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 4.51-100)/2.2 Pattakammavagga 适切业品 (AN 4.61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.3 Brahmasutta 如梵天在 (AN 4.63)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Brahmasuttaṃ

如梵天在经

☆ 父母象征 ➾

① 大梵天神；② 先天老师；

③ 古庇护所；④ 供养福田。

☆ 三种福田 ➾

① 恩田（孝顺父母）；

② 敬田（供养三宝）；

③ 悲田（布施贫苦）。

《长部经典‧波梨品‧第三十三经‧合诵经》说示（三幸福火）：

☆ 三幸福火 ➾

① 应请火（孝敬父母）；

② 长者火（照顾妻儿、仆役或雇工）；

③ 应施火（供养僧众）。

63. “Sabrahmakāni, bhikkhave [itivu. 106], tāni kulāni

“［一、父母比喻：］

➊ 各位比丘！那些家庭如同有梵天同住，

yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti.

在那些家庭里，子女们在家中恭敬孝顺父母。

Sapubbācariyakāni, bhikkhave, tāni kulāni,

➋ 各位比丘！那些家庭如同有最早的导师同住，

yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti.

在那些家庭里，子女们在家中恭敬孝顺父母。

Sapubbadevatāni [sapubbadevāni (syā. kaṃ.)], bhikkhave, tāni kulāni

➌ 各位比丘！那些家庭如同有古时的天神同住，

yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti.

在那些家庭里，子女们在家中恭敬孝顺父母。

Sāhuneyyakāni, bhikkhave, tāni kulāni

➍ 各位比丘！那些家庭如同有值得供养者（福田）同住，

yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti.

在那些家庭里，子女们在家中恭敬孝顺父母。

“Brahmāti, bhikkhave,

［二、隐喻说明：］

⑴ 各位比丘！‘梵天’，

mātāpitūnaṃ [mātāpitunnaṃ (sī. pī.)] etaṃ adhivacanaṃ.

这是父母的同义词。

Pubbācariyāti, bhikkhave,

⑵ 各位比丘！‘最早的导师’，

mātāpitūnaṃ etaṃ adhivacanaṃ.

这是父母的同义词。

Pubbadevatāti [pubbadevāti (sī. syā. kaṃ.)], bhikkhave,

⑶ 各位比丘！‘古时的天神’，

mātāpitūnaṃ etaṃ adhivacanaṃ.

这是父母的同义词。

Āhuneyyāti, bhikkhave,

⑷ 各位比丘！‘值得供养者’，

mātāpitūnaṃ etaṃ adhivacanaṃ.

这是父母的同义词。

Taṃ kissa hetu?

［三、亲恩难报：］

这是什么原因呢？

Bahukārā, bhikkhave, mātāpitaro, puttānaṃ āpādakā posakā imassa lokassa dassetāro”ti.

各位比丘！因为父母对子女有大恩，养育他们，抚养他们，让他们看到这个世界。”

“Brahmāti mātāpitaro,

（世尊偈语：）

“父母被称为‘梵天’，

pubbācariyāti vuccare;

也被称为‘最早的导师’；

Āhuneyyā ca puttānaṃ,

他们是子女值得供养的人，

pajāya anukampakā.

他们怜悯后代子孙。

“Tasmā hi ne namasseyya,

因此，明智的人应礼敬他们，

sakkareyya ca paṇḍito;

尊敬他们。

Annena atha pānena,

用食物和饮料，

vatthena sayanena ca;

用衣服和卧具；

Ucchādanena nhāpanena,

用涂身按摩和沐浴，

pādānaṃ dhovanena ca.

以及清洗他们的双脚。

“Tāya naṃ pāricariyāya,

‘通过对父母的这种侍奉，

mātāpitūsu paṇḍitā;

明智的人孝顺父母；

Idheva naṃ pasaṃsanti,

他们在此生受到称赞，

pecca sagge pamodatī”ti.

死后在天界欢喜。’

tatiyaṃ;

如梵天在经 ～适合作业品‧第三经终

～《增支部经典‧四集‧五十经篇之二‧适合作业品‧Brahmasutta 如梵天在经》(AN 4.63)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2560.4.11 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 4.51-100)/2.2 Pattakammavagga 适切业品 (AN 4.61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.4 Nirayasutta 地狱四法经 (AN 4.64)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Nirayasuttaṃ

地狱四法经

64. “Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye. Katamehi catūhi?

“各位比丘！具备四种法的人，如同被押送一般，堕入地狱。是哪四种呢？

Pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti –

即：‘杀生、偷盗（不与取）、邪淫（于感官享受行为不当）、妄语。’

imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye”ti.

各位比丘！具备这四种法的人，如同被押送一般，堕入地狱。”

“Pāṇātipāto adinnādānaṃ, musāvādo ca vuccati;

“杀生、偷盗，以及说妄语；

Paradāragamanañcāpi, nappasaṃsanti paṇḍitā”ti.

还有与他人妻子通奸，智者们不称赞这些行为。”

catutthaṃ;

地狱四法经 ～适合作业品‧第四经终

～《增支部经典‧四集‧五十经篇之二‧适合作业品‧Nirayasutta 地狱四法经》(AN 4.64)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 4.51-100)/2.2 Pattakammavagga 适切业品 (AN 4.61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.5 Rūpasutta 以色为量 (AN 4.65)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Rūpasuttaṃ

65. “Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Rūpappamāṇo rūpappasanno, ghosappamāṇo ghosappasanno, lūkhappamāṇo lūkhappasanno, dhammappamāṇo dhammappasanno – ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.

“Ye ca rūpe pamāṇiṃsu [ye ca rūpena pāmiṃsu (sī. syā. kaṃ. pī.)], ye ca ghosena anvagū;

Chandarāgavasūpetā, nābhijānanti te janā [na te jānanti taṃ janā (sī. syā. kaṃ. pī.)].

“Ajjhattañca na jānāti, bahiddhā ca na passati;

Samantāvaraṇo bālo, sa ve ghosena vuyhati.

“Ajjhattañca na jānāti, bahiddhā ca vipassati;

Bahiddhā phaladassāvī, sopi ghosena vuyhati.

“Ajjhattañca pajānāti, bahiddhā ca vipassati;

Vinīvaraṇadassāvī, na so ghosena vuyhatī”ti. pañcamaṃ;

☸---------------------------------------------------------------------

六十五 以貌取人

一 “各位比丘！有这四种人存在于世间。是哪四种呢？

即：以貌取人、对相貌满意的人；以声音判断、对声音满意的人；以粗糙（外表或行为）判断、对粗糙满意的人；以法判断、对法满意的人。

各位比丘！这四种人存在于世间。”

二 那些以貌取人的人 以及那些追随声音的人

他们受制于欲贪 这些人并不真正了知

不了知内在 也不观察外在

完全被覆盖的愚人 确实会被声音所引导

不了知内在 却观察外在

只看到外在结果的人 他也会被声音所引导

了知内在 也观察外在

见到已除盖障的人 他不会被声音所引导

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 4.51-100)/2.2 Pattakammavagga 适切业品 (AN 4.61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.6 Sarāgasutta 有贪 (AN 4.66)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Sarāgasuttaṃ

66. “Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Sarāgo, sadoso, samoho, samāno – ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.

“Sārattā rajanīyesu, piyarūpābhinandino;

Mohena āvutā [adhamā (sī. syā. kaṃ. pī.)] sattā, baddhā [bandhā (ka.)] vaḍḍhenti bandhanaṃ.

“Rāgajaṃ dosajañcāpi, mohajaṃ cāpaviddasū;

Karontākusalaṃ kammaṃ [dhammaṃ (ka.)], savighātaṃ dukhudrayaṃ.

“Avijjānivutā posā, andhabhūtā acakkhukā;

Yathā dhammā tathā santā, na tassevanti [nassevanti (sī.)] maññare”ti. chaṭṭhaṃ;

☸---------------------------------------------------------------------

六十六 有贪

一 “诸比丘！有这四种人存在于世间。是哪四种呢？

就是：有贪的人、有嗔的人、有痴的人、有慢的人。

诸比丘！这四种人存在于世间。”

二 执着于可贪爱的事物，喜爱可爱的色相；

被愚痴覆盖的有情众生，如同被束缚般增长着束缚。

由贪、嗔、痴所生，生而无知，

造作带来障碍、引向苦果的不善业。

被无明覆盖的人们，如同盲目、没有眼睛，

他们认为事物（恒常）就是这样，不作他想。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.3.18 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 4.51-100)/2.2 Pattakammavagga 适切业品 (AN 4.61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.7 Ahirājasutta 毒蛇王族 (AN 4.67)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Ahirājasuttaṃ

毒蛇王族经

☆ 四种蛇类王族（ Ahirājakulaṃ ） ➾

① 毗留博叉（ Virūpakkhaṃ ） ☞

四大天王之广目天王，守护西方，其所统领的蛇类王族。

② 伊罗钵多（ Erāpathaṃ, Erakapatta ） ☞

又或译为：伊兰叶、藿香叶龙王、伊罗婆那龙象王（ Erāvana ）；

因持戒不圆满，死后投生为一条龙王。

③ 尸婆弗多（ Chabyāputtaṃ ） ☞

又或译为：六恶子、舍婆子龙王。

④ 黑乔达摩（ Kaṇhāgotamakaṃ ）。

67. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.

〈壹、说法缘起 ➲〉

某时，世尊住舍卫城祗陀林中之给孤独园。

Tena kho pana samayena sāvatthiyaṃ aññataro bhikkhu ahinā daṭṭho kālaṅkato hoti.

然而，因当时舍卫城有一比丘已被蛇咬死。

Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu;

于是，很多比丘前往世尊之处。

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu.

到达后，问候世尊并坐在一边。

Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –

坐在一边的诸比丘，对世尊说：

“idha, bhante, sāvatthiyaṃ aññataro bhikkhu ahinā daṭṭho kālaṅkato”ti.

“大德！此舍卫城有一比丘已被蛇咬死！”

“Na hi nūna [na ha nūna (sī. syā. kaṃ. pī.)] so, bhikkhave, bhikkhu cattāri ahirājakulāni mettena cittena phari.

〈贰、修习慈心 ➲〉

（世尊说：）“诸比丘！那位比丘实际上没有用（无量）慈心，及时遍布充满四种蛇类王族。

Sace hi so, bhikkhave, bhikkhu cattāri ahirājakulāni mettena cittena phareyya,

如果，诸比丘！那位比丘能用（无量）慈心，遍布充满四种蛇类王族；

na hi so, bhikkhave, bhikkhu ahinā daṭṭho kālaṅkareyya.

诸比丘！那么那位比丘实际上应不至于被蛇咬死！

“Katamāni cattāri?

是哪四种（蛇类王族）呢？（就是：）

Virūpakkhaṃ ahirājakulaṃ,

⓵ 毗留博叉（广目天王所守护之）蛇类王族；

erāpathaṃ ahirājakulaṃ,

⓶ 伊罗钵多蛇类王族；

chabyāputtaṃ ahirājakulaṃ,

⓷ 尸婆弗多蛇类王族；

kaṇhāgotamakaṃ ahirājakulaṃ.

⓸ 黑乔达摩蛇类王族等。

Na hi nūna so, bhikkhave, bhikkhu imāni cattāri ahirājakulāni mettena cittena phari.

诸比丘！那位比丘实际上没有及时用（无量）慈心，遍布充满这四种蛇类王族。

Sace hi so, bhikkhave, bhikkhu imāni cattāri ahirājakulāni mettena cittena phareyya,

如果，诸比丘！那位比丘能用（无量）慈心，遍布充满这四种蛇类王族；

na hi so, bhikkhave, bhikkhu ahinā daṭṭho kālaṅkareyya.

诸比丘！那么那位比丘实际上应不至于被蛇咬死！

“Anujānāmi, bhikkhave, imāni cattāri ahirājakulāni mettena cittena pharituṃ attaguttiyā attarakkhāya attaparittāyā”ti.

诸比丘！今后为了防护自己、为了保护自己、为了救护自己的需要，我允许你们用（无量）慈心，遍布充满这四种蛇类王族。”

[cūḷava. 251; jā. 1.2.105 passitabbaṃ] “Virūpakkhehi me mettaṃ,

〈叁、慈悲万物 ➲〉

（世尊偈语：）

﹙➊ 慈心蛇类 ☙﹚

“我对毗留博叉有慈心；

mettaṃ erāpathehi me;

我对伊罗钵多有慈心；

Chabyāputtehi me mettaṃ,

我对尸婆弗多有慈心；

mettaṃ kaṇhāgotamakehi ca.

也对黑乔达摩有慈心。

“Apādakehi me mettaṃ,

﹙➋ 慈心众生 ☙﹚

我对无足（众生）有慈心；

mettaṃ dvipādakehi [dipādakehi (sī. syā. kaṃ. pī.)] me;

我对两足（众生）有慈心；

Catuppadehi me mettaṃ,

我对四足（众生）有慈心；

mettaṃ bahuppadehi me.

我对多足（众生）有慈心。

“Mā maṃ apādako hiṃsi,

﹙➌ 祈愿不害 ☙﹚

愿无足（众生）不要伤害我！

mā maṃ hiṃsi dvipādako [dipādako (sī. syā. kaṃ. pī.)];

愿两足（众生）不要伤害我！

Mā maṃ catuppado hiṃsi,

愿四足（众生）不要伤害我！

mā maṃ hiṃsi bahuppado.

愿多足（众生）不要伤害我！

“Sabbe sattā sabbe pāṇā,

﹙➍ 慈悲无量 ☙﹚

一切有情和一切生灵，

sabbe bhūtā ca kevalā;

以及一切所有众生；

Sabbe bhadrāni passantu,

愿大家都看到吉祥，

mā kañci [kiñci (syā. kaṃ. ka.)] pāpamāgamā.

愿没有任何（众生）遭遇不幸。

“Appamāṇo buddho,

﹙➎ 三宝无量 ☙﹚

佛陀是无量的，

appamāṇo dhammo;

正法是无量的；

Appamāṇo saṅgho,

僧团是无量的；

pamāṇavantāni sarīsapāni [siriṃsapāni (sī. syā. kaṃ. pī.)].

而爬行的生物是有限量的。

“Ahivicchikā satapadī,

﹙➏ 皈命世尊 ☙﹚

蛇、蝎、蜈蚣、

uṇṇanābhī sarabū mūsikā;

蜘蛛、壁虎、老鼠；

Katā me rakkhā katā me parittā [kataṃ me parittaṃ (?)],

我已作防护，我已作保护，

paṭikkamantu bhūtāni;

愿（有害的）众生退避！

Sohaṃ namo bhagavato,

我礼敬世尊，

namo sattannaṃ sammāsambuddhānan”ti.

礼敬七位正等正觉者。”

sattamaṃ;

毒蛇王族经 ～适切业品‧第七经终

～《增支部经典‧四集‧五十经篇之二‧适切业品‧Ahirājasutta 毒蛇王族经》(AN 4.67)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 4.51-100)/2.2 Pattakammavagga 适切业品 (AN 4.61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.8 Devadattasutta 提婆达多 (AN 4.68)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Devadattasuttaṃ

68. Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate acirapakkante devadatte. Tatra kho bhagavā devadattaṃ ārabbha bhikkhū āmantesi – “attavadhāya, bhikkhave [cūḷava. 252; saṃ. ni. 2.184], devadattassa lābhasakkārasiloko udapādi. Parābhavāya, bhikkhave, devadattassa lābhasakkārasiloko udapādi.

“Seyyathāpi, bhikkhave, kadalī attavadhāya phalaṃ deti, parābhavāya phalaṃ deti; evamevaṃ kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi.

“Seyyathāpi, bhikkhave, veḷu attavadhāya phalaṃ deti, parābhavāya phalaṃ deti; evamevaṃ kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi.

“Seyyathāpi, bhikkhave, naḷo attavadhāya phalaṃ deti, parābhavāya phalaṃ deti; evamevaṃ kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi.

“Seyyathāpi, bhikkhave, assatarī attavadhāya gabbhaṃ gaṇhāti, parābhavāya gabbhaṃ gaṇhāti; evamevaṃ kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādī”ti.

“Phalaṃ ve kadaliṃ hanti, phalaṃ veḷuṃ phalaṃ naḷaṃ;

Sakkāro kāpurisaṃ hanti, gabbho assatariṃ yathā”ti [cūḷava. 335; saṃ. ni. 1.183; 2.184; netti. 90]. aṭṭhamaṃ;

☸---------------------------------------------------------------------

六十八 提婆达多

一 一时，世尊住在提婆达多离去不久后的王舍[城]灵鹫峰[山]。世尊在那里，针对提

婆达多，告诉诸比丘说：

“诸比丘！提婆达多所得的利养、恭敬、名声，是为了他自身的毁灭、为了他自身的衰败而生起的。诸比丘！譬如芭蕉结果是为了自身的毁灭，结果是为了自身的衰败；

正是这样，诸比丘！提婆达多所得的利养、恭敬、名声，是为了他自身的毁灭、为了他自身的衰败而生起的。诸比丘！譬如竹子结果是为了自身的毁灭，结果是为了自身的衰败；

正是这样，诸比丘！提婆达多所得的利养、恭敬、名声，是为了他自身的毁灭、为了他自身的衰败而生起的。诸比丘！譬如芦苇结果是为了自身的毁灭，结果是为了自身的衰败；

正是这样，诸比丘！提婆达多的（利养、恭敬、名声）是为了他自身的毁灭、为了他自身的衰败而生起的。诸比丘！譬如骡子怀孕是为了自身的毁灭，怀孕是为了自身的衰败；正

是这样，诸比丘！提婆达多所得的利养、恭敬、名声，是为了他自身的毁灭、为了他自身的衰败而生起的。”

二 果实确实毁了芭蕉 果实（毁了）竹子，果实（毁了）芦苇；

恭敬毁了卑劣的人 犹如胎儿（毁了）骡子。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 4.51-100)/2.2 Pattakammavagga 适切业品 (AN 4.61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.9 Padhānasutta 四勤 (AN 4.69)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Padhānasuttaṃ

69. “Cattārimāni, bhikkhave, padhānāni. Katamāni cattāri? Saṃvarappadhānaṃ, pahānappadhānaṃ, bhāvanāppadhānaṃ, anurakkhaṇāppadhānaṃ. Katamañca, bhikkhave, saṃvarappadhānaṃ? Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Idaṃ vuccati, bhikkhave, saṃvarappadhānaṃ.

“Katamañca, bhikkhave, pahānappadhānaṃ? Idha, bhikkhave, bhikkhu uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Idaṃ vuccati, bhikkhave, pahānappadhānaṃ.

“Katamañca, bhikkhave, bhāvanāppadhānaṃ? Idha, bhikkhave, bhikkhu anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Idaṃ vuccati, bhikkhave, bhāvanāppadhānaṃ.

“Katamañca, bhikkhave, anurakkhaṇāppadhānaṃ? Idha, bhikkhave, bhikkhu uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Idaṃ vuccati, bhikkhave, anurakkhaṇāppadhānaṃ. Imāni kho, bhikkhave, cattāri padhānānī”ti.

“Saṃvaro ca pahānañca, bhāvanā anurakkhaṇā;

Ete padhānā cattāro, desitādiccabandhunā;

Yo hi [yehi (?)] bhikkhu idhātāpī, khayaṃ dukkhassa pāpuṇe”ti. navamaṃ;

☸---------------------------------------------------------------------

六十九 四勤

一 “诸比丘！有这四种精勤。四者为何？

即：防护精勤、断除精勤、修习精勤、随护精勤。

二 诸比丘！什么是防护精勤呢？

诸比丘！这里，有比丘，为了未生起的邪恶、不善法使之不生起，生起意欲、努力、发起精进、策励自心、

勤奋努力。诸比丘！这称为防护精勤。

三 诸比丘！什么是断除精勤呢？

诸比丘！这里，有比丘，为了断除已生起的邪恶、不善法，生起意欲、……勤奋努力。诸比丘！这称为

断除精勤。

四 诸比丘！什么是修习精勤呢？

诸比丘！这里，有比丘，为了未生起的善法使之生起，生起意欲、……勤奋努力。诸比丘！这称为

修习精勤。

五 诸比丘！什么是随护精勤呢？

诸比丘！这里，有比丘，为了已生起的善法使之持续、不消失、增长、广大、修习圆满、

完全成就，生起意欲、努力、发起精进、策励自心、勤奋努力。诸比丘！这称为随护精勤。

诸比丘！这些就是四种精勤。”

六 防护与断除，修习与随护——

这四种精勤，由日亲（佛陀）所教示；

若有比丘于此精勤努力，

就能达到诸苦的灭尽。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 4.51-100)/2.2 Pattakammavagga 适切业品 (AN 4.61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.10 Adhammikasutta 行非法 (AN 4.70)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Adhammikasuttaṃ

70. “Yasmiṃ, bhikkhave, samaye rājāno adhammikā honti, rājāyuttāpi tasmiṃ samaye adhammikā honti. Rājāyuttesu adhammikesu brāhmaṇagahapatikāpi tasmiṃ samaye adhammikā honti. Brāhmaṇagahapatikesu adhammikesu negamajānapadāpi tasmiṃ samaye adhammikā honti. Negamajānapadesu adhammikesu visamaṃ candimasūriyā parivattanti. Visamaṃ candimasūriyesu parivattantesu visamaṃ nakkhattāni tārakarūpāni parivattanti. Visamaṃ nakkhattesu tārakarūpesu parivattantesu visamaṃ rattindivā [rattidivā (ka.)] parivattanti. Visamaṃ rattindivesu parivattantesu visamaṃ māsaddhamāsā parivattanti. Visamaṃ māsaddhamāsesu parivattantesu visamaṃ utusaṃvaccharā parivattanti. Visamaṃ utusaṃvaccharesu parivattantesu visamaṃ vātā vāyanti visamā apañjasā. Visamaṃ vātesu vāyantesu visamesu apañjasesu devatā parikupitā bhavanti. Devatāsu parikupitāsu devo na sammā dhāraṃ anuppavecchati. Deve na sammā dhāraṃ anuppavecchante visamapākāni [visamapākīni (sī. syā. kaṃ.), visamaṃ pākāni (ka.)] sassāni bhavanti. Visamapākāni, bhikkhave, sassāni manussā paribhuñjantā appāyukā honti dubbaṇṇā ca bavhābādhā [bahvābādhā (ka.)] ca.

“Yasmiṃ, bhikkhave, samaye rājāno dhammikā honti, rājāyuttāpi tasmiṃ samaye dhammikā honti. Rājāyuttesu dhammikesu brāhmaṇagahapatikāpi tasmiṃ samaye dhammikā honti. Brāhmaṇagahapatikesu dhammikesu negamajānapadāpi tasmiṃ samaye dhammikā honti. Negamajānapadesu dhammikesu samaṃ candimasūriyā parivattanti. Samaṃ candimasūriyesu parivattantesu samaṃ nakkhattāni tārakarūpāni parivattanti. Samaṃ nakkhattesu tārakarūpesu parivattantesu samaṃ rattindivā parivattanti. Samaṃ rattindivesu parivattantesu samaṃ māsaddhamāsā parivattanti. Samaṃ māsaddhamāsesu parivattantesu samaṃ utusaṃvaccharā parivattanti. Samaṃ utusaṃvaccharesu parivattantesu samaṃ vātā vāyanti samā pañjasā. Samaṃ vātesu vāyantesu samesu pañjasesu devatā aparikupitā bhavanti. Devatāsu aparikupitāsu devo sammā dhāraṃ anuppavecchati. Deve sammā dhāraṃ anuppavecchante samapākāni sassāni bhavanti. Samapākāni, bhikkhave, sassāni manussā paribhuñjantā dīghāyukā ca honti vaṇṇavanto ca balavanto ca appābādhā cā”ti.

“Gunnaṃ ce taramānānaṃ, jimhaṃ gacchati puṅgavo;

Sabbā tā jimhaṃ gacchanti, nette jimhaṃ gate sati.

“Evamevaṃ manussesu, yo hoti seṭṭhasammato;

So ce adhammaṃ carati, pageva itarā pajā;

Sabbaṃ raṭṭhaṃ dukkhaṃ seti, rājā ce hoti adhammiko.

“Gunnaṃ ce taramānānaṃ, ujuṃ gacchati puṅgavo;

Sabbā tā ujuṃ gacchanti, nette ujuṃ gate sati.

“Evamevaṃ manussesu, yo hoti seṭṭhasammato;

So sace [so ceva (sī. pī.), so ce (syā.)] dhammaṃ carati, pageva itarā pajā;

Sabbaṃ raṭṭhaṃ sukhaṃ seti, rājā ce hoti dhammiko”ti. dasamaṃ;

Pattakammavaggo dutiyo.

Tassuddānaṃ –

Pattakammaṃ ānaṇyako [anaṇako (sī. pī.), anaṇyako (ka.)], sabrahmanirayā rūpena pañcamaṃ;

Sarāgaahirājā devadatto, padhānaṃ adhammikena cāti.

☸---------------------------------------------------------------------

七十 行非法

一 “诸比丘！无论何时，当国王们不如法时，国王的官员们也变得不如法；当国王的官员们不如法时，

婆罗门和家主们也变得不如法；当婆罗门和家主们不如法时，市民和村民们也变得不如法；当市民和村民们

不如法时，日月就运行不规律；当日月运行不规律时，则星辰运行不规律；当星辰运行不规律时，则

日夜运行也不规律；当日夜运行不规律时，则月和半月运行也不规律；当月和半月运行不规律

时，则季节和年份运行也不规律；当季节和年份运行不规律时，则风吹得不规律、不顺畅；当风

吹得不规律、不顺畅时，则天神们被激怒；当天神们被激怒时，则天（神）不按时降雨；当天（神）不按时降

雨时，则谷物不能正常成熟。诸比丘！食用不能正常成熟的谷物，人们就会寿命短暂、面色难看、并且多病。

二 诸比丘！无论何时，当国王们如法时，则国王的官员们也如法；当国王的官员们如法时，

婆罗门和家主们也如法；当婆罗门和家主们如法时，市民和村民们也如法；当市民和村民们

如法时，则日月运行规律；当日月运行规律时，则星辰运行不错乱；当星辰运行不错乱时，

则日夜运行循正轨；当日夜运行循正轨时，则月和半月运行正常；当月和半月运行正常时，则年

季之循环正常；当年季之循环正常时，则风按时吹拂，平和、方向正常；当风按时吹拂、平

和、方向正常时，则天神们不被激怒；当天神们不被激怒时，则天（神）按时降雨；当天（神）按时降雨时，则稻

谷成熟。诸比丘！进食成熟的稻谷，人们寿命长久、容貌焕发、强壮有力、并且少病。

三 渡河的牛群中，如果领头的公牛走歪了，

所有的牛也都跟着走歪，因为领头的走歪了。

同样地，在人类中，被认为是领袖的人，

如果他行为不如法，何况其他的人呢？

如果国王不如法，整个国家都遭受痛苦。

渡河的牛群中，如果领头的公牛走直了，

所有的牛也都跟着走直，因为领头的走直了。

同样地，在人类中，被认为是领袖的人，

如果他行为如法，何况其他的人呢？

如果国王如法，整个国家都享有安乐。”

适切业品第二

摄颂：

适切业、无债，与梵天、地狱，色为第五；

有贪、蛇王、提婆达多，精勤以及不如法。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 4.51-100)/2.3 Apaṇṇakavagga 无戏论品 (AN 4.71-80)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.1 Padhānasutta 发勤精进 (AN 4.71)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(8) 3. Apaṇṇakavaggo

1. Padhānasuttaṃ

71. “Catūhi, bhikkhave, dhammehi samannāgato bhikkhu apaṇṇakappaṭipadaṃ paṭipanno hoti, yoni cassa āraddhā hoti āsavānaṃ khayāya. Katamehi catūhi? Idha, bhikkhave, bhikkhu sīlavā hoti, bahussuto hoti, āraddhavīriyo hoti, paññavā hoti. Imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu apaṇṇakappaṭipadaṃ paṭipanno hoti, yoni cassa āraddhā hoti āsavānaṃ khayāyā”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第三 无戏论品

七十一 发勤精进

一 “诸比丘！具备四法的比丘，即行走在稳妥之道上；并且他已发起根源，为了诸漏的灭尽。是哪四法

呢？

二 诸比丘！这里，有比丘，具足戒行、博闻强识、发起精进、具足智慧。

诸比丘！具备这四法的比丘，即行走在稳妥之道上；并且他已发起根源，为了诸漏的灭尽。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 4.51-100)/2.3 Apaṇṇakavagga 无戏论品 (AN 4.71-80)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.2 Sammādiṭṭhisutta 正见 (AN 4.72)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Sammādiṭṭhisuttaṃ

72. “Catūhi, bhikkhave, dhammehi samannāgato bhikkhu apaṇṇakappaṭipadaṃ paṭipanno hoti, yoni cassa āraddhā hoti āsavānaṃ khayāya. Katamehi catūhi? Nekkhammavitakkena, abyāpādavitakkena, avihiṃsāvitakkena, sammādiṭṭhiyā – imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu apaṇṇakappaṭipadaṃ paṭipanno hoti, yoni cassa āraddhā hoti āsavānaṃ khayāyā”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

七十二 正见

一 “诸比丘！具备四法的比丘，即行走在稳妥之道上；并且他已发起根源，为了诸漏的灭尽。是哪四法

呢？

二 （他具备：）出离思惟、无恚思惟、不害思惟、以及正见。

诸比丘！具备这四法的比丘，即行走在稳妥之道上；并且他已发起根源，为了诸漏的灭尽。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 4.51-100)/2.3 Apaṇṇakavagga 无戏论品 (AN 4.71-80)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.3 Sappurisasutta 善士四法 (AN 4.73)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Sappurisasuttaṃ

【一】不善士四法

☆ 不善士 ➾ ➊ 暴露、➋ 详述他人缺点；➌ 不显露、➍ 不承认他人优点；① 不显露、② 不承认自己缺点；③ 显露、④ 详述自己优点。

73. “Catūhi, bhikkhave, dhammehi samannāgato asappuriso veditabbo. Katamehi catūhi?

“诸比丘！具备四法的人，应被知为不善士（坏人）。是哪四法呢？

Idha, bhikkhave, asappuriso yo hoti parassa avaṇṇo taṃ apuṭṭhopi pātu karoti, ko pana vādo puṭṭhassa!

➊ 诸比丘！这里，有不善士，对于他人的缺点，即使没被问到也会揭露出来，更何况被问到的时候呢？

Puṭṭho kho pana pañhābhinīto ahāpetvā alambitvā paripūraṃ vitthārena parassa avaṇṇaṃ bhāsitā hoti.

➋ 再者，当被问到并被诘问催促时，他不删减、不犹豫地，完整、详细地诉说他人的缺点。

Veditabbametaṃ, bhikkhave, asappuriso ayaṃ bhavanti.

诸比丘！当知此人是不善士。

Puna caparaṃ, bhikkhave, asappuriso yo hoti parassa vaṇṇo taṃ puṭṭhopi na pātu karoti, ko pana vādo apuṭṭhassa!

➌ 再者，诸比丘！不善士，对于他人的优点，即使被问到也不揭示出来，更何况没被问到的时候呢？

Puṭṭho kho pana pañhābhinīto hāpetvā lambitvā aparipūraṃ avitthārena parassa vaṇṇaṃ bhāsitā hoti.

➍ 再者：当被问到并被诘问催促时，他删减、犹豫地，不完整、不详细地诉说他人的优点。

Veditabbametaṃ, bhikkhave, asappuriso ayaṃ bhavanti.

诸比丘！当知此人是不善士。

Puna caparaṃ, bhikkhave, asappuriso yo hoti attano avaṇṇo taṃ puṭṭhopi na pātu karoti, ko pana vādo apuṭṭhassa!

① 再者诸比丘！不善士对于自己的缺点，即使被问到也不揭示出来，更何况没被问到的时候呢？

Puṭṭho kho pana pañhābhinīto hāpetvā lambitvā aparipūraṃ avitthārena attano avaṇṇaṃ bhāsitā hoti.

② 再者：当被问到并被诘问催促时，他删减、犹豫地，不完整、不详细地诉说自己的缺点。

Veditabbametaṃ, bhikkhave, asappuriso ayaṃ bhavanti.

诸比丘！当知此人是不善士。

Puna caparaṃ, bhikkhave, asappuriso yo hoti attano vaṇṇo taṃ apuṭṭhopi pātu karoti, ko pana vādo puṭṭhassa!

③ 再者，诸比丘！不善士对于自己的优点，即使没被问到也会揭示出来，更何况被问到的时候呢？

Puṭṭho kho pana pañhābhinīto ahāpetvā alambitvā paripūraṃ vitthārena attano vaṇṇaṃ bhāsitā hoti.

④ 再者：当被问到并被诘问催促时，他不删减、不犹豫地，完整、详细地诉说自己的优点。

Veditabbametaṃ, bhikkhave, asappuriso ayaṃ bhavanti.

诸比丘！应知此人是不善士。

Imehi kho, bhikkhave, catūhi dhammehi samannāgato asappuriso veditabbo.

诸比丘！具备这四法的人，应被知为不善士。

【二】善士四法

☆ 善士 ➾ ➊ 不暴露、➋ 不详述他人缺点；➌ 显露、➍ 承认他人优点；① 显露、② 承认自己缺点；③ 不显露、④ 不详述自己优点。

Catūhi, bhikkhave, dhammehi samannāgato sappuriso veditabbo. Katamehi catūhi?

诸比丘！具备（另外）这四法的人，当知此是善士。是哪四法呢？

Idha, bhikkhave, sappuriso yo hoti parassa avaṇṇo taṃ puṭṭhopi na pātu karoti, ko pana vādo apuṭṭhassa!

➊ 诸比丘！这里，有善士，对于他人的缺点，即使被问到也不揭露出来，更何况没被问到的时候呢？

Puṭṭho kho pana pañhābhinīto hāpetvā lambitvā aparipūraṃ avitthārena parassa avaṇṇaṃ bhāsitā hoti.

➋ 再者：当被问到并被诘问催促时，他删减、犹豫地，不完整、不详细地诉说他人的缺点。

Veditabbametaṃ, bhikkhave, sappuriso ayaṃ bhavanti.

诸比丘！当知此人是善士。

Puna caparaṃ, bhikkhave, sappuriso yo hoti parassa vaṇṇo taṃ apuṭṭhopi pātu karoti, ko pana vādo puṭṭhassa!

➌ 再者，诸比丘！善士对于他人的优点，即使没被问到也会揭示出来，更何况被问到的时候呢？

Puṭṭho kho pana pañhābhinīto ahāpetvā alambitvā paripūraṃ vitthārena parassa vaṇṇaṃ bhāsitā hoti.

➍ 再者：当被问到并被诘问催促时，他不删减、不犹豫地，完整、详细地诉说他人的优点。

Veditabbametaṃ, bhikkhave, sappuriso ayaṃ bhavanti.

诸比丘！当知此人是善士。

Puna caparaṃ, bhikkhave, sappuriso yo hoti attano avaṇṇo taṃ apuṭṭhopi pātu karoti, ko pana vādo puṭṭhassa!

① 再者诸比丘！善士对于自己的缺点，不问也会揭示出来，更何况被问到的时候呢？

Puṭṭho kho pana pañhābhinīto ahāpetvā alambitvā paripūraṃ vitthārena attano avaṇṇaṃ bhāsitā hoti.

② 再者：当被问到并被诘问催促时，他不删减、不犹豫地，完整、详细地诉说自己的缺点。

Veditabbametaṃ, bhikkhave, sappuriso ayaṃ bhavanti.

诸比丘！当知此人是善士。

Puna caparaṃ, bhikkhave, sappuriso yo hoti attano vaṇṇo taṃ puṭṭhopi na pātu karoti, ko pana vādo apuṭṭhassa!

③ 再者，诸比丘！善士对于自己的优点，即使被问到也不揭示出来，更何况没被问到的时候呢？

Puṭṭho kho pana pañhābhinīto hāpetvā lambitvā aparipūraṃ avitthārena attano vaṇṇaṃ bhāsitā hoti.

④ 再者，当被问到并被诘问催促时，他删减、犹豫地，不完整、不详细地诉说自己的优点。

Veditabbametaṃ, bhikkhave, sappuriso ayaṃ bhavanti.

诸比丘！当知此人是善士。

Imehi kho, bhikkhave, catūhi dhammehi samannāgato sappuriso veditabbo.”

诸比丘！具备这四法的人，应被知为善士。”

“Seyyathāpi, bhikkhave, vadhukā yaññadeva rattiṃ vā divaṃ vā ānītā hoti, tāvadevassā tibbaṃ hirottappaṃ paccupaṭṭhitaṃ hoti sassuyāpi sasurepi sāmikepi antamaso dāsakammakaraporisesu.

“诸比丘！譬如一个新娘，无论白天或夜晚刚被娶进门时，她对公公、婆婆、丈夫，乃至对仆人、雇工，都会即刻生起强烈的惭和愧；

Sā aparena samayena saṃvāsamanvāya vissāsamanvāya sassumpi sasurampi sāmikampi evamāha – ‘apetha, kiṃ pana tumhe jānāthā’ti!

但过了一段时间后，由于（与他们）共住和变得熟络亲近，她甚至会对公公、婆婆、丈夫这样说：‘走开！你们懂什么？’，正是如此。

Evamevaṃ kho, bhikkhave, idhekacco bhikkhu yaññadeva rattiṃ vā divaṃ vā agārasmā anagāriyaṃ pabbajito hoti, tāvadevassa tibbaṃ hirottappaṃ paccupaṭṭhitaṃ hoti bhikkhūsu bhikkhunīsu upāsakesu upāsikāsu antamaso ārāmikasamaṇuddesesu.

诸比丘！正是这样，这里有些比丘，无论白天或夜晚刚从在家出家到无家状态时，他对比丘、比丘尼、优婆塞、优婆夷，乃至对园林的仆役或沙弥，都会即刻生起强烈的惭和愧；

So aparena samayena saṃvāsamanvāya vissāsamanvāya ācariyampi upajjhāyampi evamāha – ‘apetha, kiṃ pana tumhe jānāthā’ti!

但过了一段时间后，由于共住和变得熟络亲近，他甚至会对阿阇梨或和尚这样说：‘走开！你们懂什么？’。

Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ –

诸比丘！因此你们应当这样学习：

‘adhunāgatavadhukāsamena cetasā viharissāmā’ti.

‘我们将以如同刚过门新娘的心态而住。’

Evañhi vo, bhikkhave, sikkhitabban”ti. Tatiyaṃ.

诸比丘！你们确实应当这样学习！”

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 4.51-100)/2.3 Apaṇṇakavagga 无戏论品 (AN 4.71-80)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.4 Paṭhamaaggasutta 四者第一之一 (AN 4.74)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Paṭhamaaggasuttaṃ

74. “Cattārimāni, bhikkhave, aggāni. Katamāni cattāri? Sīlaggaṃ, samādhiggaṃ [samādhaggaṃ (sī. syā. kaṃ)], paññāggaṃ, vimuttaggaṃ – imāni kho, bhikkhave, cattāri aggānī”ti. Catutthaṃ.

☸---------------------------------------------------------------------

七十四 四者第一之一

“诸比丘！有这四种最胜。是哪四种呢？

即：戒最胜、定最胜、慧最胜、解脱最胜。

诸比丘！这些就是四种最胜。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 4.51-100)/2.3 Apaṇṇakavagga 无戏论品 (AN 4.71-80)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.5 Dutiyaaggasutta 四者第一之二 (AN 4.75)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Dutiyaaggasuttaṃ

75. “Cattārimāni, bhikkhave, aggāni. Katamāni cattāri? Rūpaggaṃ, vedanāggaṃ, saññāggaṃ, bhavaggaṃ – imāni kho, bhikkhave, cattāri aggānī”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

七十五 四者第一之二

“诸比丘！有这四种顶峰。是哪四种呢？

即：色之顶峰、受之顶峰、想之顶峰、有之顶峰。

诸比丘！这些就是四种顶峰。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 4.51-100)/2.3 Apaṇṇakavagga 无戏论品 (AN 4.71-80)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.6 Kusinārasutta 拘尸那罗娑罗双树 (AN 4.76)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Kusinārasuttaṃ

76. Ekaṃ samayaṃ bhagavā kusinārāyaṃ viharati upavattane mallānaṃ sālavane antarena yamakasālānaṃ parinibbānasamaye. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Siyā kho pana, bhikkhave [dī. ni. 2.217], ekabhikkhussapi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā, pucchatha, bhikkhave, mā pacchā vippaṭisārino ahuvattha – ‘sammukhībhūto no satthā ahosi, nāsakkhimha bhagavantaṃ sammukhā paṭipucchitun’”ti. Evaṃ vutte te bhikkhū tuṇhī ahesuṃ. Dutiyampi kho bhagavā bhikkhū āmantesi – “siyā kho pana, bhikkhave, ekabhikkhussapi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā, pucchatha, bhikkhave, mā pacchā vippaṭisārino ahuvattha – ‘sammukhībhūto no satthā ahosi, nāsakkhimha bhagavantaṃ sammukhā paṭipucchitun’”ti. Dutiyampi kho te bhikkhū tuṇhī ahesuṃ. Tatiyampi kho bhagavā bhikkhū āmantesi – “siyā kho pana, bhikkhave, ekabhikkhussapi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā, pucchatha, bhikkhave, mā pacchā vippaṭisārino ahuvattha – ‘sammukhībhūto no satthā ahosi, nāsakkhimha bhagavantaṃ sammukhā paṭipucchitun’”ti. Tatiyampi kho te bhikkhū tuṇhī ahesuṃ.

Atha kho bhagavā bhikkhū āmantesi – “siyā kho pana, bhikkhave, satthugāravenapi na puccheyyātha, sahāyakopi, bhikkhave, sahāyakassa ārocetū”ti. Evaṃ vutte te bhikkhū tuṇhī ahesuṃ. Atha kho āyasmā ānando bhagavantaṃ etadavoca – “acchariyaṃ, bhante, abbhutaṃ, bhante! Evaṃ pasanno ahaṃ, bhante! Natthi imasmiṃ bhikkhusaṅghe ekabhikkhussapi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā”ti.

“Pasādā kho tvaṃ, ānanda, vadesi. Ñāṇameva hettha, ānanda, tathāgatassa – ‘natthi imasmiṃ bhikkhusaṅghe ekabhikkhussapi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā’. Imesañhi, ānanda, pañcannaṃ bhikkhusatānaṃ yo pacchimako bhikkhu so sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

七十六 拘尸那罗娑罗双树

一 一时，世尊在般涅槃之际，住在拘尸那罗城末罗人的娑罗林中、双娑罗树之间。在那里，世尊

对诸比丘说：“诸比丘！”那些比丘回答世尊：“尊者！”世尊这样说：

“诸比丘！或许有某位比丘，对佛、或对法、或对僧、或对道、或对道迹，存有困惑或疑问？

诸比丘！你们问吧！不要以后后悔：‘我们的导师就在我们面前，我们却没能在世尊面前亲自请教！’”当（世尊）这样说时，那些比丘都沉默不语。

二 世尊第二次对诸比丘说：

“诸比丘！或许有某位比丘……（乃至）……不要以后后悔！”那些比丘第二次也沉默不

语。

三 世尊第三次对诸比丘说：

“诸比丘！或许有某位比丘……不要以后后悔！”那些比丘第三次也沉默不语。

四 然后，世尊对诸比丘说：

“诸比丘！或许你们是出于对导师的尊敬而不问，诸比丘！那么，同伴可以告诉同伴（让同伴代为发问）。”当如

是语时，那些比丘都沉默不语。

五 这时，具寿阿难对世尊这样说：

“尊者！真是稀有！尊者！真是未曾有！尊者！我对此是如此地确信！在这个比丘僧团

中，没有任何一位比丘对佛、或对法、或对僧、或对道、或对道迹存有困惑或疑问！”

六 “阿难！你确实是出于信心而说。阿难！对此，如来则是有智见：‘在这个比丘僧团中，没有任何一位比丘对

佛、或对法、或对僧、或对道、或对道迹存有困惑或疑问。阿难！在这五百位比丘中，即使是最后（层次最低）的那位比丘，

也是一位预流者，具有不堕恶趣法、决定（趣向涅槃）、以正自觉为终点。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 4.51-100)/2.3 Apaṇṇakavagga 无戏论品 (AN 4.71-80)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.7 Acinteyyasutta 四不可思议 (AN 4.77)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Acinteyyasuttaṃ

七十七 四不可思议

☆ 四不可思议 ➾ ➊ 诸佛境界、➋ 修定境界、➌ 业果报、➍ 世界（起源等）思辨。

77. “Cattārimāni, bhikkhave, acinteyyāni, na cintetabbāni;

“诸比丘！有这四种不可思议之事，不应去思议；

yāni cintento ummādassa vighātassa bhāgī assa.

凡思议这些事的人，会趋于疯狂和苦恼。

Katamāni cattāri?

是哪四种呢？

Buddhānaṃ, bhikkhave, buddhavisayo acinteyyo, na cintetabbo;

➊ 诸比丘！诸佛的佛陀境界，是不可思议的，不应去思议；

yaṃ cintento ummādassa vighātassa bhāgī assa.

凡思议此事的人，会趋于疯狂和苦恼。

Jhāyissa, bhikkhave, jhānavisayo acinteyyo, na cintetabbo;

➋ 诸比丘！禅修者的禅那境界，是不可思议的，不应去思议；

yaṃ cintento ummādassa vighātassa bhāgī assa.

凡思议此事的人，会趋于疯狂和苦恼。

Kammavipāko, bhikkhave, acinteyyo, na cintetabbo;

➌ 诸比丘！业果报是不可思议的，不应去思议；

yaṃ cintento ummādassa vighātassa bhāgī assa.

凡思议此事的人，会趋于疯狂和苦恼。

Lokacintā, bhikkhave, acinteyyā, na cintetabbā;

➍ 诸比丘！关于世界的思辨是不可思议的，不应去思议；

yaṃ cintento ummādassa vighātassa bhāgī assa.

凡思议此事的人，会趋于疯狂和苦恼。

Imāni kho, bhikkhave, cattāri acinteyyāni, na cintetabbāni;

诸比丘！这些就是四种不可思议之事，不应去思议；

yāni cintento ummādassa vighātassa bhāgī assā”ti. Sattamaṃ.

凡思议这些事的人，会趋于疯狂和苦恼。”

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 4.51-100)/2.3 Apaṇṇakavagga 无戏论品 (AN 4.71-80)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.8 Dakkhiṇasutta 四种清净布施 (AN 4.78)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Dakkhiṇasuttaṃ

78. “Catasso imā, bhikkhave, dakkhiṇā visuddhiyo. Katamā catasso? Atthi, bhikkhave, dakkhiṇā dāyakato visujjhati, no paṭiggāhakato; atthi, bhikkhave, dakkhiṇā paṭiggāhakato visujjhati, no dāyakato; atthi, bhikkhave, dakkhiṇā neva dāyakato visujjhati, no paṭiggāhakato; atthi, bhikkhave, dakkhiṇā dāyakato ceva visujjhati paṭiggāhakato ca.

“Kathañca, bhikkhave, dakkhiṇā dāyakato visujjhati, no paṭiggāhakato? Idha, bhikkhave, dāyako hoti sīlavā kalyāṇadhammo; paṭiggāhakā honti dussīlā pāpadhammā [paṭiggāhako hoti dussīlo pāpadhammo (syā. kaṃ. ka.) ma. ni. 3.381 oloketabbaṃ]. Evaṃ kho, bhikkhave, dakkhiṇā dāyakato visujjhati, no paṭiggāhakato.

“Kathañca, bhikkhave, dakkhiṇā paṭiggāhakato visujjhati, no dāyakato? Idha, bhikkhave, dāyako hoti dussīlo pāpadhammo; paṭiggāhakā honti sīlavanto kalyāṇadhammā. Evaṃ kho, bhikkhave, dakkhiṇā paṭiggāhakato visujjhati, no dāyakato.

“Kathañca, bhikkhave, dakkhiṇā neva dāyakato visujjhati, no paṭiggāhakato? Idha, bhikkhave, dāyako hoti dussīlo pāpadhammo; paṭiggāhakāpi honti dussīlā pāpadhammā. Evaṃ kho, bhikkhave, dakkhiṇā neva dāyakato visujjhati, no paṭiggāhakato.

“Kathañca, bhikkhave, dakkhiṇā dāyakato ceva visujjhati paṭiggāhakato ca? Idha, bhikkhave, dāyako hoti sīlavā kalyāṇadhammo; paṭiggāhakāpi honti sīlavanto kalyāṇadhammā. Evaṃ kho, bhikkhave, dakkhiṇā dāyakato ceva visujjhati paṭiggāhakato ca. Imā kho, bhikkhave, catasso dakkhiṇā visuddhiyo”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

七十八 四种清净布施

一 “诸比丘！有这四种布施的清净。是哪四种呢？

诸比丘！有布施，从布施者（一方）得以清净，而非从接受者（一方）；诸比丘！有布施，从接受者（一方）得以清净，

而非从布施者（一方）；诸比丘！有布施，既不是从布施者（一方）得以清净，也不是从接受者（一方）；诸比丘！有布施，

既是从布施者（一方）得以清净，也是从接受者（一方）。

二 诸比丘！怎样是布施从布施者（一方）得以清净，而非从接受者（一方）呢？

诸比丘！这里，布施者是有戒行的、善法之人；而接受者是无戒行的、恶法之人。诸比丘！像这样的布施

物，就是从布施者（一方）得以清净，而非从接受者（一方）。

三 诸比丘！怎样是布施从接受者（一方）得以清净，而非从布施者（一方）呢？

诸比丘！这里，布施者是无戒行的、恶法之人；而接受者是有戒行的、善法之人。诸比丘！像这样的布施

物，就是从接受者（一方）得以清净，而非从布施者（一方）。

四 诸比丘！怎样是布施既不是从布施者（一方）、也不是从接受者（一方）得以清净呢？

诸比丘！这里，布施者是无戒行的、恶法之人；而接受者也是无戒行的、恶法之人。诸比丘！

像这样的布施物，既不是从布施者（一方）、也不是从接受者（一方）得以清净。

五 诸比丘！怎样是布施既是从布施者（一方）、也是从接受者（一方）得以清净呢？

诸比丘！这里，布施者是有戒行的、善法之人；接受者也是有戒行的、善法之人。诸比丘！像

这样的布施物，既是从布施者（一方）、也是从接受者（一方）得以清净。

诸比丘！这些就是四种布施的清净。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 4.51-100)/2.3 Apaṇṇakavagga 无戏论品 (AN 4.71-80)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.9 Vaṇijjasutta 商业 (AN 4.79)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Vaṇijjasuttaṃ

79. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca – “ko nu kho, bhante, hetu ko paccayo, yena midhekaccassa tādisāva vaṇijjā payuttā chedagāminī hoti? Ko pana, bhante, hetu ko paccayo, yena midhekaccassa tādisāva vaṇijjā payuttā na yathādhippāyā [yathādhippāyaṃ (sī.)] hoti? Ko nu kho, bhante hetu ko paccayo, yena midhekaccassa tādisāva vaṇijjā payuttā yathādhippāyā [yathādhippāyaṃ (sī.)] hoti? Ko pana, bhante, hetu ko paccayo, yena midhekaccassa tādisāva vaṇijjā payuttā parādhippāyā hotī”ti?

“Idha, sāriputta, ekacco samaṇaṃ vā brāhmaṇaṃ vā upasaṅkamitvā pavāreti – ‘vadatu, bhante, paccayenā’ti. So yena pavāreti taṃ na deti. So ce tato cuto itthattaṃ āgacchati, so yaññadeva vaṇijjaṃ payojeti, sāssa hoti chedagāminī.

“Idha pana, sāriputta, ekacco samaṇaṃ vā brāhmaṇaṃ vā upasaṅkamitvā pavāreti – ‘vadatu, bhante, paccayenā’ti. So yena pavāreti taṃ na yathādhippāyaṃ deti. So ce tato cuto itthattaṃ āgacchati, so yaññadeva vaṇijjaṃ payojeti, sāssa na hoti yathādhippāyā [yathādhippāyaṃ (sī. ka.)].

“Idha pana, sāriputta, ekacco samaṇaṃ vā brāhmaṇaṃ vā upasaṅkamitvā pavāreti – ‘vadatu, bhante, paccayenā’ti. So yena pavāreti taṃ yathādhippāyaṃ deti. So ce tato cuto itthattaṃ āgacchati, so yaññadeva vaṇijjaṃ payojeti, sāssa hoti yathādhippāyā [yathādhippāyaṃ (sī. ka.)].

“Idha, sāriputta, ekacco samaṇaṃ vā brāhmaṇaṃ vā upasaṅkamitvā pavāreti – ‘vadatu, bhante, paccayenā’ti. So yena pavāreti taṃ parādhippāyaṃ deti. So ce tato cuto itthattaṃ āgacchati, so yaññadeva vaṇijjaṃ payojeti, sāssa hoti parādhippāyā [parādhippāyaṃ (ka.)].

“Ayaṃ kho, sāriputta, hetu ayaṃ paccayo, yena midhekaccassa tādisāva vaṇijjā payuttā chedagāminī hoti. Ayaṃ pana, sāriputta, hetu ayaṃ paccayo, yena midhekaccassa tādisāva vaṇijjā payuttā na yathādhippāyā hoti. Ayaṃ kho pana, sāriputta, hetu ayaṃ paccayo, yena midhekaccassa tādisāva vaṇijjā payuttā yathādhippāyā hoti. Ayaṃ pana, sāriputta, hetu ayaṃ paccayo, yena midhekaccassa tādisāva vaṇijjā payuttā parādhippāyā hotī”ti. Navamaṃ.

☸---------------------------------------------------------------------

七十九 商业

一 那时，具寿舍利弗...（省略）...坐在一边的具寿舍利弗对世尊这样说：

“尊者！有什么因、有什么缘？使得这里某人所从事的同一种商业，会趋于破产？尊者！有什么因，有什么

缘？使得这里某人所从事的同一种商业，不如预期？尊者！有什么因、有什么缘？使得这里某人所从事的同一种商

业，能符合预期？尊者！有什么因、有什么缘？使得这里某人所从事的同一种商业，能超越预期？”

二 “舍利弗！这里，有某人，去见沙门或婆罗门后，邀请他们说：‘尊者！请说出您有什么需要吧。’

但他对所邀请的对象不给予（任何东西）。如果他从那里死后，来到此世生存，那么无论他从事什么商

业，都将趋于破产。

三 再者，舍利弗！这里，有某人，去见沙门或婆罗门后，邀请他们说：‘尊者！请说出

您有什么需要吧。’但他对所邀请的对象不如预期地给予。如果他从那里死后，来到此世生存，那么无论他如何

经营商业，他的商业就不如预期。

四 再者，舍利弗！这里，有某人，去见沙门或婆罗门后，邀请他们说：‘尊者！请说出

您有什么需要吧。’但他对所邀请的对象符合预期地给予。如果他从那里死后，来到此世生存，那么无论他如何经营

商业，他的商业就能符合预期。

五 再者，舍利弗！这里，有某人，去见沙门或婆罗门后，邀请他们说：‘尊者！请说出

您有什么需要吧。’但他对所邀请的对象超越预期地给予。如果他从那里死后，来到此世生存，那么无论他如何经营

商业，他的商业就能超越预期。

舍利弗！这就是某人所从事的同一种商业会趋于破产的因、是缘。再者，舍利弗！这……

经营不如预期的因、是缘。舍利弗！这……经营符合预期的因、是缘。再者，舍利

弗！这就是某人所从事的同一种商业能超越预期的因、是缘。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 4.51-100)/2.3 Apaṇṇakavagga 无戏论品 (AN 4.71-80)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.10 Kambojasutta 女人不往剑浮沙国 (AN 4.80)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Kambojasuttaṃ

80. Ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

“Ko nu kho, bhante, hetu ko paccayo, yena mātugāmo neva sabhāyaṃ nisīdati, na kammantaṃ payojeti, na kambojaṃ gacchatī”ti? “Kodhano, ānanda, mātugāmo; issukī, ānanda, mātugāmo; maccharī, ānanda, mātugāmo; duppañño, ānanda, mātugāmo – ayaṃ kho, ānanda, hetu ayaṃ paccayo, yena mātugāmo neva sabhāyaṃ nisīdati, na kammantaṃ payojeti, na kambojaṃ gacchatī”ti. Dasamaṃ.

Apaṇṇakavaggo tatiyo.

Tassuddānaṃ –

Padhānaṃ diṭṭhisappurisa, vadhukā dve ca honti aggāni;

Kusināraacinteyyā, dakkhiṇā ca vaṇijjā kambojanti.

☸---------------------------------------------------------------------

八十 女人不往剑浮沙国

一 一时，世尊住在憍赏弥的瞿师罗园。那时具寿阿难前往世尊之处。到达后，问候世尊，

坐在一边。坐在一边的具寿阿难对世尊说：

“尊者！有什么因、有什么缘，使得女性不能在集会（或法庭）中就座？不能从事（某些）工作？不能前往剑浮沙国？”

“阿难！女性易怒；阿难！女性嫉妒；女性悭吝；阿难！女性缺少智慧。阿难！

这就是女性不能在集会中就座、不能从事（某些）工作、不能前往剑浮沙国的因、是缘。”

无戏论品第三

摄颂：

精进、见、善士，新娘及二种最胜；

拘尸那罗、不可思议，布施、商业与剑浮沙。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 4.51-100)/2.4 Macalavagga 不动品 (AN 4.81-90)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.1 Pāṇātipātasutta 杀生 (AN 4.81)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(9) 4. Macalavaggo

1. Pāṇātipātasuttaṃ

81. “Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye. Katamehi catūhi? Pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti – imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.

“Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge. Katamehi catūhi? Pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti – imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第四 不动品

八十一 杀生

一 “诸比丘！具备这四法的人，如同被带来放置一般，就这样（堕）于地狱中。是哪四法呢？

即 （他）是杀生者、不与取者、邪淫欲行者、说谎者。

诸比丘！具备这四法的人，如同被带来放置一般，就这样（堕）于地狱中。

二 诸比丘！具备（另外）这四法的人，如同被带来放置一般，就这样（生）于天界中。是哪四法呢？

即 （他）是远离杀生者、远离不与取者、远离邪淫欲行者、远离说谎者。

诸比丘！具备这四法的人，如同被带来放置一般，就这样（生）于天界中。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 4.51-100)/2.4 Macalavagga 不动品 (AN 4.81-90)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.2 Musāvādasutta 妄语四法 (AN 4.82)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Musāvādasuttaṃ

82. “Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye. Katamehi catūhi? Musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti – imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.

“Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge. Katamehi catūhi? Musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti – imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

八十二 妄语四法

一 “诸比丘！具备这四种法的人，就像（被带来后）直接投入那样，堕入地狱。是哪四种呢？

就是：说谎、说离间语、说粗恶语、说无益杂话。

诸比丘！具备这四种法的人，就像（被带来后）直接投入那样，堕入地狱。

二 诸比丘！具备这四种法的人，就像（被带来后）直接安顿那样，生在天界。是哪四种呢？

就是：远离说谎、远离说离间语、远离说粗恶语、远离说无益杂话。

诸比丘！具备这四种法的人，就像（被带来后）直接安顿那样，生在天界。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 4.51-100)/2.4 Macalavagga 不动品 (AN 4.81-90)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.3 Avaṇṇārahasutta 诽谤四法 (AN 4.83)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Avaṇṇārahasuttaṃ

83. “Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye. Katamehi catūhi? Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṃ bhāsati, ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṃ bhāsati, ananuvicca apariyogāhetvā appasādanīye ṭhāne pasādaṃ upadaṃseti, ananuvicca apariyogāhetvā pasādanīye ṭhāne appasādaṃ upadaṃseti – imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.

“Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge. Katamehi catūhi? Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṃ bhāsati, anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṃ bhāsati, anuvicca pariyogāhetvā appasādanīye ṭhāne appasādaṃ upadaṃseti anuvicca pariyogāhetvā pasādanīye ṭhāne pasādaṃ upadaṃseti – imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

八十三 诽谤四法

一 “诸比丘！具备这四种法的人，就像（被带来后）直接投入那样，堕入地狱。是哪四种呢？

就是：不经询问、探究，就称赞不值得称赞的人；不经询问、探究，就诽谤值得称赞的人；不经询问、探究，就在不应起信心的地方表示信任；不经询问、探究，就在应该起信心的地方表示不信任。

诸比丘！具备这四种法的人，就像（被带来后）直接投入那样，堕入地狱。

二 诸比丘！具备这四种法的人，就像（被带来后）直接安顿那样，生在天界。是哪四种呢？

经过询问、探究后，对于不值得称赞的人，不给予称赞；经过询问、探究后，对于值得称赞的人，给予称赞；经过询问、探究后，在不应起信心的地方表示不信任；经过询问、探究后，在应该起信心的地方表示信任。

诸比丘！具备这四种法的人，就像（被带来后）直接安顿那样，生在天界。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 4.51-100)/2.4 Macalavagga 不动品 (AN 4.81-90)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.4 Kodhagarusutta 重于忿懑 (AN 4.84)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Kodhagarusuttaṃ

84. “Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye. Katamehi catūhi? Kodhagaru hoti na saddhammagaru, makkhagaru hoti na saddhammagaru, lābhagaru hoti na saddhammagaru, sakkāragaru hoti na saddhammagaru – imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.

“Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge. Katamehi catūhi? Saddhammagaru hoti na kodhagaru, saddhammagaru hoti na makkhagaru, saddhammagaru hoti na lābhagaru, saddhammagaru hoti na sakkāragaru – imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge”ti. Catutthaṃ.

☸---------------------------------------------------------------------

八十四 重于忿怒

一 “诸比丘！具备这四种法的人，就像（被带来后）直接投入那样，堕入地狱。是哪四种呢？

就是：重视忿怒，不重视正法；重视（以恶覆善的）覆蔽，不重视正法；重视利养，不重视正法；重视恭敬，不重视正法。

诸比丘！具备这四种法的人，就像（被带来后）直接投入那样，堕入地狱。

二 诸比丘！具备这四种法的人，就像（被带来后）直接安顿那样，生在天界。是哪四种呢？

重视正法，不重视忿怒；重视正法，不重视覆蔽；重视正法，不重视利养；重视正法，不重视恭敬。

诸比丘！具备这四种法的人，就像（被带来后）直接安顿那样，生在天界。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 4.51-100)/2.4 Macalavagga 不动品 (AN 4.81-90)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.5 Tamotamasutta 闇而趣闇 (AN 4.85)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Tamotamasuttaṃ

85. “Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Tamo tamaparāyaṇo [… parāyano (syā. kaṃ. pī.) pu. pa. 168; saṃ. ni. 1.132], tamo jotiparāyaṇo, joti tamaparāyaṇo, joti jotiparāyaṇo.

“Kathañca, bhikkhave, puggalo tamo hoti tamaparāyaṇo? Idha, bhikkhave, ekacco puggalo nīce kule paccājāto hoti – caṇḍālakule vā venakule vā nesādakule vā rathakārakule vā pukkusakule vā dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati. So ca hoti dubbaṇṇo duddasiko okoṭimako bavhābādho kāṇo vā kuṇī vā khañjo vā pakkhahato vā, na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Evaṃ kho, bhikkhave, puggalo tamo hoti tamaparāyaṇo.

“Kathañca, bhikkhave, puggalo tamo hoti jotiparāyaṇo? Idha, bhikkhave, ekacco puggalo nīce kule paccājāto hoti – caṇḍālakule vā venakule vā nesādakule vā rathakārakule vā pukkusakule vā dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati; so ca hoti dubbaṇṇo duddasiko okoṭimako bavhābādho kāṇo vā kuṇī vā khañjo vā pakkhahato vā na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena sucaritaṃ carati, vācāya sucaritaṃ carati, manasā sucaritaṃ carati. So kāyena sucaritaṃ caritvā, vācāya sucaritaṃ caritvā, manasā sucaritaṃ caritvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Evaṃ kho, bhikkhave, puggalo tamo hoti jotiparāyaṇo.

“Kathañca, bhikkhave, puggalo joti hoti tamaparāyaṇo? Idha, bhikkhave, ekacco puggalo ucce kule paccājāto hoti – khattiyamahāsālakule vā brāhmaṇamahāsālakule vā gahapatimahāsālakule vā aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe; so ca hoti abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Evaṃ kho, bhikkhave, puggalo joti hoti tamaparāyaṇo.

“Kathañca, bhikkhave, puggalo joti hoti jotiparāyaṇo? Idha, bhikkhave, ekacco puggalo ucce kule paccājāto hoti – khattiyamahāsālakule vā brāhmaṇamahāsālakule vā gahapatimahāsālakule vā aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe; so ca hoti abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena sucaritaṃ carati, vācāya sucaritaṃ carati, manasā sucaritaṃ carati. So kāyena sucaritaṃ caritvā, vācāya sucaritaṃ caritvā, manasā sucaritaṃ caritvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Evaṃ kho, bhikkhave, puggalo joti hoti jotiparāyaṇo. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

八十五 从黑暗走向黑暗

一 “诸比丘！有这四种人，存在于世间。是哪四种呢？

就是：从黑暗走向黑暗的人，从黑暗走向光明的人，从光明走向黑暗的人，从光明走向光明的人。

二 诸比丘！又，什么是从黑暗走向黑暗的人呢？

诸比丘！世间有一类人，出生在低贱的家庭，如：旃陀罗（屠夫/贱民）家、捕鸟（编织）家、猎户家、造车家、或清扫垃圾者的家庭，（这些家庭）贫穷、缺少饮食、生计艰难、辛苦才能得到衣服食物。而且，他肤色难看、相貌丑陋、矮小、多病、或者独眼、或者手残、或者跛脚、或者半身不遂，得不到食物、饮料、衣服、车乘、花鬘、香、涂香、床铺、住所、灯具。他身做恶行、口说恶语、意起恶念。他因为身做恶行、口说恶语、意起恶念，身体毁坏、死亡之后，投生到不幸处、恶趣、险恶处、地狱。

诸比丘！像这样的人，就是从黑暗走向黑暗的人。

三 诸比丘！又，什么是从黑暗走向光明的人呢？

诸比丘！世间有一类人，出生在低贱的家庭，如：旃陀罗家，……乃至……得不到床铺、住所、灯具。他身做善行、口说善语、意起善念。他因为身做善行、口说善语、意起善念，身体毁坏、死亡之后，投生到善趣、天界。诸比丘！像这样的人，就是从黑暗走向光明的人。

四 诸比丘！又，什么是从光明走向黑暗的人呢？

诸比丘！世间有一类人，出生在高贵的家庭，如：富有的刹帝利（武士/王族）大家族、富有的婆罗门（祭司/学者）大家族、或富有的长者（居士/富商）大家族，富有、大财富、大产业、拥有大量金银、拥有大量资财器具、拥有大量钱财谷物。而且他容貌俊美、仪表堂堂、令人愉悦、具有最上等的形态和肤色，能得到食物……灯具。他身做恶行、口说恶语、意起恶念。他因为身做恶行、口说恶语、意起恶念，身体毁坏、死亡之后，投生到不幸处、恶趣、险恶处、地狱。诸比丘！像这样的人，就是从光明走向黑暗的人。

五 诸比丘！又，什么是从光明走向光明的人呢？

诸比丘！世间有一类人，出生在高贵的家庭，如：富有的刹帝利大家族，……乃至……能得到灯具。他身做善行、口说善语、意起善念。他因为身做善行、口说善语、意起善念，身体毁坏、死亡之后，投生到善趣、天界。诸比丘！像这样的人，就是从光明走向光明的人。

诸比丘！有这四种人，存在于世间。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 4.51-100)/2.4 Macalavagga 不动品 (AN 4.81-90)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.6 Oṇatoṇatasutta 当来趣下 (AN 4.86)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Oṇatoṇatasuttaṃ

86. “Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Oṇatoṇato, oṇatuṇṇato, uṇṇatoṇato, uṇṇatuṇṇato. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti [pu. pa. 169]. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

八十六 （从低）趣向低处

一 “诸比丘！有这四种人，存在于世间。是哪四种呢？

［现在］低下，而［未来］趣向低处的人；［现在］低下，而［未来］趣向上处的人；［现在］高尚，而［未来］趣向低处的人；［现在］高尚，而［未来］趣向上处的人。

诸比丘！有这四种人，存在于世间。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.8.4 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 4.51-100)/2.4 Macalavagga 不动品 (AN 4.81-90)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.7 Puttasutta 四种沙门 (AN 4.87)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Puttasuttaṃ

四种沙门经

☆ 不动沙门（ Samaṇamacalo ） ➾

指证得初果以上有学圣者称为：入流！

☆ 不再退转（ Macalo ） ➾

最后必定灭尽苦边所以是：不动沙门。

☆ 最初心意（ Patthayamāno ） ➾

是指见到四圣谛证灭智时的刹那心念；

见证到无间的灭智也叫做证得涅槃智。

☆ 涅槃安稳（ Yogakkhemaṃ ） ➾

从系缚于烦恼轭之中，适当地被释放；

指修行者达到涅槃的安全地、庇护所。

87. “Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro?

“诸比丘！有四种人，存在于世间。是哪四种呢？

Samaṇamacalo, samaṇapuṇḍarīko, samaṇapadumo, samaṇesu samaṇasukhumālo.

是：➊ 不动沙门、➋ 白莲沙门、➌ 红莲沙门、➍ 沙门中柔软沙门。

“Kathañca, bhikkhave, puggalo samaṇamacalo hoti?

➊ 诸比丘！又，什么是‘不动沙门’这类人呢？

Idha, bhikkhave, bhikkhu sekho hoti pāṭipado [paṭipado (syā. kaṃ. pī.) ma. ni. 2 sekhasuttavaṇṇanā oloketabbā]; anuttaraṃ yogakkhemaṃ patthayamāno viharati.

诸比丘！世间有比丘，是有学（圣者），走在趋向（解脱）果的道迹上：他希求无上的、从束缚中解脱的安稳（涅槃），并如此安住。

Seyyathāpi, bhikkhave, rañño khattiyassa muddhāvasittassa jeṭṭho putto ābhiseko anabhisitto macalappatto;

诸比丘！譬如刹帝利灌顶王的长子，虽然应被灌顶而尚未灌顶，也已达到（王位的）不动摇（继承权）。

evamevaṃ kho, bhikkhave, bhikkhu sekho hoti pāṭipado, anuttaraṃ yogakkhemaṃ patthayamāno viharati.

正是如此，诸比丘！有比丘，是有学（圣者），走在趋向（解脱）果的道迹上：他希求无上的、从束缚中解脱的安稳（涅槃），并如此安住。

Evaṃ kho, bhikkhave, puggalo samaṇamacalo hoti.

诸比丘！像这样的人，就是‘不动沙门’。

“Kathañca, bhikkhave, puggalo samaṇapuṇḍarīko hoti?

➋ 诸比丘！又，什么是‘白莲沙门’这类人呢？

Idha, bhikkhave, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati, no ca kho aṭṭha vimokkhe kāyena phusitvā viharati [phassitvā (sī. pī.)].

诸比丘！世间有比丘，由于诸漏的灭尽，在现世中以自己的证智作证，达到并安住于无漏的心解脱、慧解脱；然而，他没有亲身体证并安住于八解脱。

Evaṃ kho, bhikkhave, puggalo samaṇapuṇḍarīko hoti.

诸比丘！像这样的人，就是‘白莲沙门’。

“Kathañca, bhikkhave, puggalo samaṇapadumo hoti?

➌ 诸比丘！又，什么是‘红莲沙门’这类人呢？

Idha, bhikkhave, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati, aṭṭha ca vimokkhe kāyena phusitvā viharati.

诸比丘！世间有比丘，由于诸漏的灭尽，在现世中以自己的证智作证，达到并安住于无漏的心解脱、慧解脱；并且，他亲身体证并安住于八解脱。

Evaṃ kho, bhikkhave, puggalo samaṇapadumo hoti.

诸比丘！像这样的人，就是‘红莲沙门’。

“Kathañca, bhikkhave, puggalo samaṇesu samaṇasukhumālo hoti?

➍ 诸比丘！又，什么是沙门中的‘柔软沙门’这类人呢？

Idha, bhikkhave, bhikkhu yācitova bahulaṃ cīvaraṃ paribhuñjati, appaṃ ayācito;

诸比丘！世间有比丘，多数情况下受用他人劝请布施的衣服，很少受用未经劝请（而得）的；
yācitova bahulaṃ piṇḍapātaṃ paribhuñjati, appaṃ ayācito;

多数情况下受用他人劝请布施的食物，很少受用未经劝请（而得）的；
yācitova bahulaṃ senāsanaṃ paribhuñjati, appaṃ ayācito;

多数情况下受用他人劝请布施的床座，很少受用未经劝请（而得）的；
yācitova bahulaṃ gilānappaccayabhesajjaparikkhāraṃ paribhuñjati, appaṃ ayācito.

多数情况下受用他人劝请布施的治病医药、资具，很少受用未经劝请（而得）的。

Yehi kho pana sabrahmacārīhi saddhiṃ viharati, tyassa [tyāssa (sī.) a. ni. 5.104] manāpeneva bahulaṃ kāyakammena samudācaranti, appaṃ amanāpena;

再者，凡与他一同居住的同梵行者，多数情况下都以令他愉悦的身业来与他相处，很少以令他不悦（的身业相处）；
manāpeneva bahulaṃ vacīkammena samudācaranti, appaṃ amanāpena;

多数情况下都以令他愉悦的语业来与他相处，很少以令他不悦（的语业相处）；
manāpeneva bahulaṃ manokammena samudācaranti, appaṃ amanāpena;

多数情况下都以令他愉悦的意业来与他相处，很少以令他不悦（的意业相处）；
manāpaṃyeva bahulaṃ upahāraṃ upaharanti, appaṃ amanāpaṃ.

多数情况下都供养他令人愉悦的物品，很少（供养）令他不悦的物品。

Yāni kho pana tāni vedayitāni pittasamuṭṭhānāni vā semhasamuṭṭhānāni vā vātasamuṭṭhānāni vā sannipātikāni vā utupariṇāmajāni vā visamaparihārajāni vā opakkamikāni vā kammavipākajāni vā, tāni panassa na bahudeva uppajjanti. Appābādho hoti.

再者，那些（可能发生的）感受，无论是胆汁引起的、痰引起的、风（气）引起的、或（三者）集合引起的、或是季节变化产生的、或是不当行为产生的、或是外力伤害产生的、或是业报成熟产生的，这些（病痛）很少在他身上生起。他是少病的。

Catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.

他能随意获得四种禅那——这些属于增上心、带来现世乐住的禅那，轻易就能获得，毫不困难地获得。并且，由于诸漏的灭尽，在现世中以自己的证智作证，达到并安住于无漏的心解脱、慧解脱。

Evaṃ kho, bhikkhave, puggalo samaṇesu samaṇasukhumālo hoti.

诸比丘！像这样的人，就是沙门中的‘柔软沙门’。

“Yañhi taṃ, bhikkhave, sammā vadamāno vadeyya samaṇesu samaṇasukhumāloti, mameva taṃ, bhikkhave, sammā vadamāno vadeyya samaṇesu samaṇasukhumāloti.

诸比丘！如果有人要正确地说谁是沙门中的‘柔软沙门’，诸比丘！那他就应该正确地说我（佛陀）是沙门中的‘柔软沙门’。

Ahañhi, bhikkhave, yācitova bahulaṃ cīvaraṃ paribhuñjāmi, appaṃ ayācito;

诸比丘！我多数情况下受用他人劝请布施的衣服，很少受用未经劝请（而得）的；
yācitova bahulaṃ piṇḍapātaṃ paribhuñjāmi, appaṃ ayācito;

多数情况下受用他人劝请布施的食物，很少受用未经劝请（而得）的；
yācitova bahulaṃ senāsanaṃ paribhuñjāmi, appaṃ ayācito;

多数情况下受用他人劝请布施的床座，很少受用未经劝请（而得）的；
yācitova bahulaṃ gilānappaccayabhesajjaparikkhāraṃ paribhuñjāmi, appaṃ ayācito.

多数情况下受用他人劝请布施的治病医药、资具，很少受用未经劝请（而得）的。

Yehi kho pana bhikkhūhi saddhiṃ viharāmi te me manāpeneva bahulaṃ kāyakammena samudācaranti, appaṃ amanāpena;

再者，凡与我一同居住的诸比丘，多数情况下都以令我愉悦的身业来与我相处，很少以令我不悦（的身业相处）；
manāpeneva bahulaṃ vacīkammena samudācaranti, appaṃ amanāpena;

多数情况下都以令我愉悦的语业来与我相处，很少以令我不悦（的语业相处）；
manāpeneva bahulaṃ manokammena samudācaranti, appaṃ amanāpena;

多数情况下都以令我愉悦的意业来与我相处，很少以令我不悦（的意业相处）；
manāpaṃyeva bahulaṃ upahāraṃ upaharanti, appaṃ amanāpaṃ.

多数情况下都供养我令人愉悦的物品，很少（供养）令我不悦的物品。

Yāni kho pana tāni vedayitāni pittasamuṭṭhānāni vā semhasamuṭṭhānāni vā vātasamuṭṭhānāni vā sannipātikāni vā utupariṇāmajāni vā visamaparihārajāni vā opakkamikāni vā kammavipākajāni vā, tāni me na bahudeva uppajjanti. Appābādhohamasmi.

再者，那些（可能发生的）感受，无论是胆汁引起的、痰引起的、风（气）引起的、或（三者）集合引起的、或是季节变化产生的、或是不当行为产生的、或是外力伤害产生的、或是业报成熟产生的，这些（病痛）很少在我身上生起。我是少病的。

Catunnaṃ kho panasmi jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī akicchalābhī akasiralābhī, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharāmi.

再者，我能随意获得四种禅那——这些属于增上心、带来现世乐住的禅那，轻易就能获得，毫不困难地获得。并且，由于诸漏的灭尽，在现世中以自己的证智作证，达到并安住于无漏的心解脱、慧解脱。

“Yañhi taṃ, bhikkhave, sammā vadamāno vadeyya samaṇesu samaṇasukhumāloti, mameva taṃ, bhikkhave, sammā vadamāno vadeyya samaṇesu samaṇasukhumāloti.

诸比丘！如果有人要正确地说谁是沙门中的‘柔软沙门’，诸比丘！那他就应该正确地说我（佛陀）是沙门中的‘柔软沙门’。

Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.

诸比丘！有这四种人，存在于世间。”

Sattamaṃ.

四种沙门经 ～不动品‧第七经终

～《增支部经典‧四集‧不动品‧Puttasutta 四种沙门经》(AN 4.87)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 4.51-100)/2.4 Macalavagga 不动品 (AN 4.81-90)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.8 Saṃyojanasutta 三结尽故 (AN 4.88)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Saṃyojanasuttaṃ

88. “Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Samaṇamacalo, samaṇapuṇḍarīko, samaṇapadumo, samaṇesu samaṇasukhumālo.

“Kathañca, bhikkhave, puggalo [pu. pa. 190 (thokaṃ visadisaṃ)] samaṇamacalo hoti? Idha, bhikkhave, bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo. Evaṃ kho, bhikkhave, puggalo samaṇamacalo hoti.

“Kathañca, bhikkhave, puggalo samaṇapuṇḍarīko hoti? Idha bhikkhave, bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā, rāgadosamohānaṃ tanuttā sakadāgāmī hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti. Evaṃ kho, bhikkhave, puggalo samaṇapuṇḍarīko hoti.

“Kathañca, bhikkhave, puggalo samaṇapadumo hoti? Idha, bhikkhave, bhikkhu pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Evaṃ kho, bhikkhave, puggalo samaṇapadumo hoti.

“Kathañca, bhikkhave, puggalo samaṇesu samaṇasukhumālo hoti? Idha, bhikkhave, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Evaṃ kho, bhikkhave, puggalo samaṇesu samaṇasukhumālo hoti. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

八十八 因为三结已尽

一 “诸比丘！有这四种人，存在于世间。是哪四种呢？

即：不动沙门、白莲沙门、红莲沙门、沙门中的柔软沙门。

二 诸比丘！又，什么样的人是‘不动沙门’呢？

诸比丘！世间有比丘，因为（我见、戒禁取、疑这）三结已尽，成为入流者（初果圣者），是不会堕入恶道的，决定趣向最终的正觉。

诸比丘！像这样的人，就是‘不动沙门’。

三 诸比丘！又，什么样的人是‘白莲沙门’呢？

诸比丘！世间有比丘，因为三结已尽，并且贪欲、嗔恨、愚痴已经减弱，成为一来者（二果圣者），只需再来此欲界世间一次，就能终结所有痛苦。诸比丘！像这样的人，就是‘白莲沙门’。

四 诸比丘！又，什么样的人是‘红莲沙门’呢？

诸比丘！世间有比丘，因为（欲贪、嗔恚、我见、戒禁取、疑这）五种下分结已尽，成为化生者（在色界或无色界中出生），在那里证入究竟涅槃，不会再从此世间返回（成为不还者，三果圣者）。诸比丘！像这样的人，就是‘红莲沙门’。

五 诸比丘！又，什么样的人是沙门中的‘柔软沙门’呢？

诸比丘！世间有比丘，由于诸漏的灭尽，在现世中以自己的证智作证，达到并安住于无漏的心解脱、慧解脱。……（此为阿罗汉，四果圣者）诸比丘！像这样的人，就是沙门中的‘柔软沙门’。

诸比丘！有这四种人，存在于世间。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 4.51-100)/2.4 Macalavagga 不动品 (AN 4.81-90)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.9 Sammādiṭṭhisutta 有正见 (AN 4.89)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Sammādiṭṭhisuttaṃ

89. “Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Samaṇamacalo, samaṇapuṇḍarīko, samaṇapadumo, samaṇesu samaṇasukhumālo.

“Kathañca, bhikkhave, puggalo samaṇamacalo hoti? Idha, bhikkhave, bhikkhu sammādiṭṭhiko hoti, sammāsaṅkappo hoti, sammāvāco hoti, sammākammanto hoti, sammāājīvo hoti, sammāvāyāmo hoti, sammāsati [sammāsatī (sī. ka.)] hoti, sammāsamādhi [sammāsamādhī (sī. ka.)] hoti. Evaṃ kho, bhikkhave, puggalo samaṇamacalo hoti.

“Kathañca, bhikkhave, puggalo samaṇapuṇḍarīko hoti? Idha, bhikkhave, bhikkhu sammādiṭṭhiko hoti, sammāsaṅkappo hoti, sammāvāco hoti, sammākammanto hoti, sammāājīvo hoti, sammāvāyāmo hoti, sammāsati hoti, sammāsamādhi hoti, sammāñāṇī hoti, sammāvimutti [sammāvimuttī (sī. ka.)] hoti, no ca kho aṭṭha vimokkhe kāyena phusitvā viharati. Evaṃ kho, bhikkhave, puggalo samaṇapuṇḍarīko hoti.

“Kathañca, bhikkhave, puggalo samaṇapadumo hoti? Idha, bhikkhave, bhikkhu sammādiṭṭhiko hoti…pe… sammāvimutti hoti, aṭṭha ca vimokkhe kāyena phusitvā viharati. Evaṃ kho, bhikkhave, puggalo samaṇapadumo hoti.

“Kathañca, bhikkhave, puggalo samaṇesu samaṇasukhumālo hoti? Idha, bhikkhave, bhikkhu yācitova bahulaṃ cīvaraṃ paribhuñjati, appaṃ ayācito…pe… yañhi taṃ, bhikkhave, sammā vadamāno vadeyya samaṇesu samaṇasukhumāloti, mameva taṃ, bhikkhave, sammā vadamāno vadeyya samaṇesu samaṇasukhumāloti. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti. Navamaṃ.

☸---------------------------------------------------------------------

八十九 有正见

一 “诸比丘！有这四种人，存在于世间。是哪四种呢？

即：不动沙门、白莲沙门、红莲沙门、沙门中的柔软沙门。

二 诸比丘！又，什么样的人是‘不动沙门’呢？

诸比丘！世间有比丘，他具有正见、正思维、正语、正业、正命、正精进、正念、正定（此为八圣道，代表有学圣者）。诸比丘！像这样的人，就是‘不动沙门’。

三 诸比丘！又，什么样的人是‘白莲沙门’呢？

诸比丘！世间有比丘，他具有正见、……乃至……正定、正智、正解脱（此为十无学支中的前十支，代表阿罗汉），然而，他没有亲身体证并安住于八解脱。诸比丘！像这样的人，就是‘白莲沙门’。

四 诸比丘！又，什么样的人是‘红莲沙门’呢？

诸比丘！世间有比丘，他具有正见、……乃至……正解脱，并且亲身体证并安住于八解脱。诸比丘！像这样的人，就是‘红莲沙门’。

五 诸比丘！又，什么样的人是沙门中的‘柔软沙门’呢？

诸比丘！世间有比丘，多数情况下受用他人劝请布施的衣服，很少受用未经劝请（而得）的……乃至……［如八十七经第六段所述］……。诸比丘！如果有人要正确地说谁是沙门中的‘柔软沙门’，诸比丘！那他就应该正确地说我（佛陀）是沙门中的‘柔软沙门’。

诸比丘！有这四种人，存在于世间。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 4.51-100)/2.4 Macalavagga 不动品 (AN 4.81-90)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.10 Khandhasutta 观五取蕴 (AN 4.90)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Khandhasuttaṃ

90. “Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Samaṇamacalo, samaṇapuṇḍarīko, samaṇapadumo, samaṇesu samaṇasukhumālo.

“Kathañca, bhikkhave, puggalo samaṇamacalo hoti? Idha, bhikkhave, bhikkhu sekho hoti appattamānaso, anuttaraṃ yogakkhemaṃ patthayamāno viharati. Evaṃ kho, bhikkhave, puggalo samaṇamacalo hoti.

“Kathañca, bhikkhave, puggalo samaṇapuṇḍarīko hoti? Idha, bhikkhave, bhikkhu pañcasu upādānakkhandhesu udayabbayānupassī viharati – ‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā…pe… iti saññā…pe… iti saṅkhārā…pe… iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti; no ca kho aṭṭha vimokkhe kāyena phusitvā viharati. Evaṃ kho, bhikkhave, puggalo samaṇapuṇḍarīko hoti.

“Kathañca, bhikkhave, puggalo samaṇapadumo hoti? Idha, bhikkhave, bhikkhu pañcasu upādānakkhandhesu udayabbayānupassī viharati – ‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā…pe… iti saññā…pe… iti saṅkhārā…pe… iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti; aṭṭha ca vimokkhe kāyena phusitvā viharati. Evaṃ kho, bhikkhave, puggalo samaṇapadumo hoti.

“Kathañca, bhikkhave, puggalo samaṇesu samaṇasukhumālo hoti? Idha, bhikkhave, bhikkhu yācitova bahulaṃ cīvaraṃ paribhuñjati, appaṃ ayācito…pe… mameva taṃ, bhikkhave, sammā vadamāno vadeyya samaṇesu samaṇasukhumāloti. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti. Dasamaṃ.

Macalavaggo catuttho.

Tassuddānaṃ –

Pāṇātipāto ca musā, avaṇṇakodhatamoṇatā;

Putto saṃyojanañceva, diṭṭhi khandhena te dasāti.

☸---------------------------------------------------------------------

九十 观五取蕴

一 “诸比丘！有这四种人，存在于世间。是哪四种呢？

即：不动沙门、……乃至……柔软沙门。

二 诸比丘！又，什么样的人是‘不动沙门’呢？

诸比丘！世间有比丘，是有学（圣者），心尚未达到（最终目标阿罗汉果），他希求无上的、从束缚中解脱的安稳（涅槃）而安住。

诸比丘！像这样的人，就是‘不动沙门’。

三 诸比丘！又，什么样的人是‘白莲沙门’呢？

诸比丘！世间有比丘，他持续观察五取蕴（色、受、想、行、识）的生起与坏灭而安住，（了知：）‘这就是色，这就是色的集起，这就是色的灭去；这就是受……；这就是想……；这就是行……；这就是识，这就是识的集起，这就是识的灭去。’然而，他没有亲身体证并安住于八解脱。诸比丘！像这样的人，就是‘白莲沙门’。

四 诸比丘！又，什么样的人是‘红莲沙门’呢？

诸比丘！世间有比丘，他持续观察五取蕴的生起与坏灭而安住，（了知：）‘这就是色，……这就是色的灭去。’并且，他亲身体证并安住于八解脱。诸比丘！像这样的人，就是‘红莲沙门’。

五 诸比丘！又，什么样的人是沙门中的‘柔软沙门’呢？

诸比丘！世间有比丘，多数情况下受用他人劝请布施的衣服，很少受用未经劝请（而得）的……乃至……。诸比丘！如果有人要正确地说谁是沙门中的‘柔软沙门’，诸比丘！那他就应该正确地说我（佛陀）是沙门中的‘柔软沙门’。

诸比丘！有这四种人，存在于世间。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 4.51-100)/2.5 Asuravagga 阿修罗品 (AN 4.91-100)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.1 Asurasutta 阿修罗 (AN 4.91)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(10) 5. Asuravaggo

1. Asurasuttaṃ

91. “Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Asuro asuraparivāro, asuro devaparivāro, devo asuraparivāro, devo devaparivāro.

“Kathañca, bhikkhave, puggalo asuro hoti asuraparivāro? Idha, bhikkhave, ekacco puggalo dussīlo hoti pāpadhammo, parisāpissa hoti dussīlā pāpadhammā. Evaṃ kho, bhikkhave, puggalo asuro hoti asuraparivāro.

“Kathañca, bhikkhave, puggalo asuro hoti devaparivāro? Idha, bhikkhave, ekacco puggalo dussīlo hoti pāpadhammo, parisā ca khvassa hoti sīlavatī kalyāṇadhammā. Evaṃ kho, bhikkhave, puggalo asuro hoti devaparivāro.

“Kathañca, bhikkhave, puggalo devo hoti asuraparivāro? Idha, bhikkhave, ekacco puggalo sīlavā hoti kalyāṇadhammo, parisā ca khvassa hoti dussīlā pāpadhammā. Evaṃ kho, bhikkhave, puggalo devo hoti asuraparivāro.

“Kathañca, bhikkhave, puggalo devo hoti devaparivāro? Idha, bhikkhave, ekacco puggalo sīlavā hoti kalyāṇadhammo, parisāpissa hoti sīlavatī kalyāṇadhammā. Evaṃ kho, bhikkhave, puggalo devo hoti, devaparivāro. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第五 阿修罗品

九十一 阿修罗

一 “诸比丘！有这四种人，存在于世间。是哪四种呢？

（如同）阿修罗，而其眷属也是阿修罗；（如同）阿修罗，而其眷属是天人；（如同）天人，而其眷属是阿修罗；（如同）天人，而其眷属也是天人。

二 诸比丘！又，什么样的人是（如同）阿修罗，而其眷属也是阿修罗呢？

诸比丘！世间有一类人，自己不持戒、品行恶劣，他的同伴们也是不持戒、品行恶劣。诸比丘！像这样的人，就是（如同）阿修罗，而其眷属也是阿修罗。

三 诸比丘！又，什么样的人是（如同）阿修罗，而其眷属是天人呢？

诸比丘！世间有一类人，自己不持戒、品行恶劣，然而他的同伴们是持戒、品行善良。诸比丘！像这样的人，就是（如同）阿修罗，而其眷属是天人。

四 诸比丘！又，什么样的人是（如同）天人，而其眷属是阿修罗呢？

诸比丘！世间有一类人，自己持戒、品行善良，然而他的同伴们是不持戒、品行恶劣。诸比丘！像这样的人，就是（如同）天人，而其眷属是阿修罗。

五 诸比丘！又，什么样的人是（如同）天人，而其眷属也是天人呢？

诸比丘！世间有一类人，自己持戒、品行善良，他的同伴们也是持戒、品行善良。诸比丘！像这样的人，就是（如同）天人，而其眷属也是天人。

诸比丘！有这四种人，存在于世间。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 4.51-100)/2.5 Asuravagga 阿修罗品 (AN 4.91-100)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.2 Paṭhamasamādhisutta 得定之一 (AN 4.92)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Paṭhamasamādhisuttaṃ

92. “Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, bhikkhave, ekacco puggalo lābhī hoti ajjhattaṃ cetosamathassa, na lābhī adhipaññādhammavipassanāya. Idha pana, bhikkhave, ekacco puggalo lābhī hoti adhipaññādhammavipassanāya, na lābhī ajjhattaṃ cetosamathassa. Idha pana, bhikkhave, ekacco puggalo na ceva lābhī hoti ajjhattaṃ cetosamathassa na ca lābhī adhipaññādhammavipassanāya. Idha pana, bhikkhave, ekacco puggalo lābhī ceva hoti ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

九十二 得定之一

“诸比丘！有这四种人，存在于世间。是哪四种呢？

诸比丘！世间有一类人，获得了内心的奢摩他（止），但未获得增上慧法毗婆舍那（观）。再者，诸比丘！世间有一类人，获得了增上慧法毗婆舍那（观），但未获得内心的奢摩他（止）。再者，诸比丘！世间有一类人，既未获得内心的奢摩他（止），也未获得增上慧法毗婆舍那（观）。再者，诸比丘！世间有一类人，既获得了内心的奢摩他（止），也获得了增上慧法毗婆舍那（观）。诸比丘！有这四种人，存在于世间。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 4.51-100)/2.5 Asuravagga 阿修罗品 (AN 4.91-100)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.3 Dutiyasamādhisutta 得定之二 (AN 4.93)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Dutiyasamādhisuttaṃ

93. “Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, bhikkhave, ekacco puggalo lābhī hoti ajjhattaṃ cetosamathassa, na lābhī adhipaññādhammavipassanāya. Idha pana, bhikkhave, ekacco puggalo lābhī hoti adhipaññādhammavipassanāya, na lābhī ajjhattaṃ cetosamathassa. Idha pana, bhikkhave, ekacco puggalo na ceva lābhī hoti ajjhattaṃ cetosamathassa na ca lābhī adhipaññādhammavipassanāya. Idha pana, bhikkhave, ekacco puggalo lābhī ceva hoti ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya.

“Tatra, bhikkhave, yvāyaṃ puggalo lābhī hoti ajjhattaṃ cetosamathassa na lābhī adhipaññādhammavipassanāya, tena, bhikkhave, puggalena ajjhattaṃ cetosamathe patiṭṭhāya adhipaññādhammavipassanāya yogo karaṇīyo. So aparena samayena lābhī ceva hoti ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya.

“Tatra, bhikkhave, yvāyaṃ puggalo lābhī adhipaññādhammavipassanāya na lābhī ajjhattaṃ cetosamathassa, tena, bhikkhave, puggalena adhipaññādhammavipassanāya patiṭṭhāya ajjhattaṃ cetosamathe yogo karaṇīyo. So aparena samayena lābhī ceva hoti adhipaññādhammavipassanāya lābhī ca ajjhattaṃ cetosamathassa.

“Tatra, bhikkhave, yvāyaṃ puggalo na ceva lābhī ajjhattaṃ cetosamathassa na ca lābhī adhipaññādhammavipassanāya, tena, bhikkhave, puggalena tesaṃyeva kusalānaṃ dhammānaṃ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ. Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā tasseva [tassa tasseva (sī. syā. kaṃ.)] celassa vā sīsassa vā nibbāpanāya adhimattaṃ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya; evamevaṃ kho, bhikkhave, tena puggalena tesaṃyeva kusalānaṃ dhammānaṃ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ. So aparena samayena lābhī ceva hoti ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya.

“Tatra, bhikkhave, yvāyaṃ puggalo lābhī ceva hoti ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya, tena, bhikkhave, puggalena tesuyeva kusalesu dhammesu patiṭṭhāya uttari [uttariṃ (sī. syā. kaṃ. pī.)] āsavānaṃ khayāya yogo karaṇīyo. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

九十三 得定之二

一 “诸比丘！有这四种人，存在于世间。是哪四种呢？

诸比丘！世间有一类人，获得了内心的奢摩他（止），…［乃至］…也获得了增上慧法毗婆舍那（观）。

二 诸比丘！对于其中那类获得了内心的奢摩他（止），但未获得增上慧法毗婆舍那（观）的人，诸比丘！此人应当安住于内心的奢摩他（止）上，努力修习增上慧法毗婆舍那（观）。这样，过一段时间后，他就能既获得内心的奢摩他（止），也获得增上慧法毗婆舍那（观）。

三 诸比丘！对于其中那类获得了增上慧法毗婆舍那（观），但未获得内心的奢摩他（止）的人，诸比丘！此人应当安住于增上慧法毗婆舍那（观）上，努力修习内心的奢摩他（止）。这样，过一段时间后，他就能既获得增上慧法毗婆舍那（观），也获得内心的奢摩他（止）。

四 诸比丘！对于其中那类既未获得内心的奢摩他（止），也未获得增上慧法毗婆舍那（观）的人，诸比丘！为了获得这些善法，此人应当生起极大的意欲、精进、热忱、努力，以及不退转的忆念和正知。

诸比丘！譬如有人衣服着火了、或者头发着火了，为了扑灭那衣服上或头上的（火焰），他会生起极大的意欲、精进、热忱、努力，以及不退转的忆念和正知。正是这样，诸比丘！那个人为了获得那些善法，应当生起极大的意欲……和正知。这样，过一段时间后，他就能既获得内心的奢摩他（止），也获得增上慧法毗婆舍那（观）。

五 诸比丘！对于其中那类既获得了内心的奢摩他（止），也获得了增上慧法毗婆舍那（观）的人，诸比丘！此人应当安住于这些善法上，为了更进一步灭尽诸漏而努力修习。

诸比丘！有这四种人，存在于世间。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 4.51-100)/2.5 Asuravagga 阿修罗品 (AN 4.91-100)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.4 Tatiyasamādhisutta 得定之三 (AN 4.94)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Tatiyasamādhisuttaṃ

94. “Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, bhikkhave, ekacco puggalo lābhī hoti ajjhattaṃ cetosamathassa, na lābhī adhipaññādhammavipassanāya. Idha pana, bhikkhave, ekacco puggalo lābhī hoti adhipaññādhammavipassanāya, na lābhī ajjhattaṃ cetosamathassa. Idha pana, bhikkhave, ekacco puggalo na ceva lābhī hoti ajjhattaṃ cetosamathassa na ca lābhī adhipaññādhammavipassanāya. Idha pana, bhikkhave, ekacco puggalo lābhī ceva hoti ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya.

“Tatra, bhikkhave, yvāyaṃ puggalo lābhī ajjhattaṃ cetosamathassa na lābhī adhipaññādhammavipassanāya, tena, bhikkhave, puggalena yvāyaṃ puggalo lābhī adhipaññādhammavipassanāya so upasaṅkamitvā evamassa vacanīyo – ‘kathaṃ nu kho, āvuso, saṅkhārā daṭṭhabbā? Kathaṃ saṅkhārā sammasitabbā? Kathaṃ saṅkhārā vipassitabbā’ [passitabbā (ka.)] ti? Tassa so yathādiṭṭhaṃ yathāviditaṃ byākaroti – ‘evaṃ kho, āvuso, saṅkhārā daṭṭhabbā, evaṃ saṅkhārā sammasitabbā, evaṃ saṅkhārā vipassitabbā’ti. So aparena samayena lābhī ceva hoti ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya.

“Tatra, bhikkhave, yvāyaṃ puggalo lābhī adhipaññādhammavipassanāya na lābhī ajjhattaṃ cetosamathassa, tena, bhikkhave, puggalena yvāyaṃ puggalo lābhī ajjhattaṃ cetosamathassa so upasaṅkamitvā evamassa vacanīyo – ‘kathaṃ nu kho, āvuso, cittaṃ saṇṭhapetabbaṃ? Kathaṃ cittaṃ sannisādetabbaṃ? Kathaṃ cittaṃ ekodi kātabbaṃ? Kathaṃ cittaṃ samādahātabban’ti? Tassa so yathādiṭṭhaṃ yathāviditaṃ byākaroti – ‘evaṃ kho, āvuso, cittaṃ saṇṭhapetabbaṃ, evaṃ cittaṃ sannisādetabbaṃ, evaṃ cittaṃ ekodi kātabbaṃ [ekodi kattabbaṃ (pī.)], evaṃ cittaṃ samādahātabban’ti. So aparena samaye lābhī ceva hoti adhipaññādhammavipassanāya lābhī ca ajjhattaṃ cetosamathassa.

“Tatra, bhikkhave, yvāyaṃ puggalo na ceva lābhī ajjhattaṃ cetosamathassa na ca lābhī adhipaññādhammavipassanāya, tena, bhikkhave, puggalena yvāyaṃ puggalo lābhī ceva ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya so upasaṅkamitvā evamassa vacanīyo – ‘kathaṃ nu kho, āvuso, cittaṃ saṇṭhapetabbaṃ? Kathaṃ cittaṃ sannisādetabbaṃ? Kathaṃ cittaṃ ekodi kātabbaṃ? Kathaṃ cittaṃ samādahātabbaṃ? Kathaṃ saṅkhārā daṭṭhabbā? Kathaṃ saṅkhārā sammasitabbā? Kathaṃ saṅkhārā vipassitabbā’ti? Tassa so yathādiṭṭhaṃ yathāviditaṃ byākaroti – ‘evaṃ kho, āvuso, cittaṃ saṇṭhapetabbaṃ, evaṃ cittaṃ sannisādetabbaṃ, evaṃ cittaṃ ekodi kātabbaṃ, evaṃ cittaṃ samādahātabbaṃ, evaṃ saṅkhārā daṭṭhabbā, evaṃ saṅkhārā sammasitabbā, evaṃ saṅkhārā vipassitabbā’ti. So aparena samayena lābhī ceva hoti ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya.

“Tatra, bhikkhave, yvāyaṃ puggalo lābhī ceva hoti ajjhattaṃ cetosamathassa lābhī adhipaññādhammavipassanāya, tena, bhikkhave, puggalena tesu ceva kusalesu dhammesu patiṭṭhāya uttari āsavānaṃ khayāya yogo karaṇīyo. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti. Catutthaṃ.

☸---------------------------------------------------------------------

九十四 得定之三

一 “诸比丘！有这四种人，存在于世间。是哪四种呢？

诸比丘！世间有一类人，获得了内心的奢摩他（止），但未获得增上慧法毗婆舍那（观）。再者，诸比丘！世间有一类人，获得了增上慧法毗婆舍那（观），但未获得内心的奢摩他（止）。再者，诸比丘！世间有一类人，既未获得内心的奢摩他（止），也未获得增上慧法毗婆舍那（观）。再者，诸比丘！世间有一类人，既获得了内心的奢摩他（止），也获得了增上慧法毗婆舍那（观）。

二 诸比丘！对于其中那类获得了内心的奢摩他（止）但未获得增上慧法毗婆舍那（观）的人，诸比丘！他应该去拜访那获得增上慧法毗婆舍那（观）的人，然后这样问他：‘贤友啊！应当如何看待诸行？应当如何思察诸行？应当如何内观诸行？’于是，那人会根据自己的所见所知回答他：‘贤友啊！应当这样看待诸行，应当这样思察诸行，应当这样内观诸行。’于是，这个人过一段时间后，就能既获得内心的奢摩他（止），也获得增上慧法毗婆舍那（观）。

三 诸比丘！对于其中那类获得了增上慧法毗婆舍那（观）但未获得内心的奢摩他（止）的人，诸比丘！他应该去拜访那获得内心的奢摩他（止）的人，然后这样问他：‘贤友啊！应当如何安住自心？应当如何使心平静？应当如何使心专注一境？应当如何使心入定？’于是，那人会根据自己的所见所知回答他：‘贤友啊！应当这样安住自心，应当这样使心平静，应当这样使心专注一境，应当这样使心入定。’于是，这个人过一段时间后，就能既获得增上慧法毗婆舍那（观），也获得内心的奢摩他（止）。

四 诸比丘！对于其中那类既未获得内心的奢摩他（止），也未获得增上慧法毗婆舍那（观）的人，诸比丘！他应该去拜访那既获得内心的奢摩他（止），也获得增上慧法毗婆舍那（观）的人，然后这样问他：‘贤友啊！应当如何安住自心？应当如何使心平静？应当如何使心专注一境？应当如何使心入定？应当如何看待诸行？应当如何思察诸行？应当如何内观诸行？’于是，那人会根据自己的所见所知回答他：‘贤友啊！应当这样安住自心……使心入定，应当这样看待诸行……内观诸行。’于是，这个人过一段时间后，就能既获得内心的奢摩他（止），也获得增上慧法毗婆舍那（观）。

五 诸比丘！对于其中那类既获得了内心的奢摩他（止），也获得了增上慧法毗婆舍那（观）的人，诸比丘！他应当安住于这些善法上，为了更进一步灭尽诸漏而努力修习。

诸比丘！有这四种人，存在于世间。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 4.51-100)/2.5 Asuravagga 阿修罗品 (AN 4.91-100)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.5 Chavālātasutta 冢间火槽 (AN 4.95)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Chavālātasuttaṃ

95. “Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Nevattahitāya paṭipanno no parahitāya, parahitāya paṭipanno no attahitāya, attahitāya paṭipanno no parahitāya, attahitāya ceva [attahitāya ca (sī. syā. kaṃ. pī.)] paṭipanno parahitāya ca.

“Seyyathāpi, bhikkhave, chavālātaṃ ubhato padittaṃ [ādittaṃ (ka.)], majjhe gūthagataṃ, neva gāme kaṭṭhatthaṃ pharati na araññe ( ) [(kaṭṭhatthaṃ pharati) katthaci]; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi yvāyaṃ puggalo nevattahitāya paṭipanno no parahitāya.

“Tatra, bhikkhave, yvāyaṃ puggalo parahitāya paṭipanno no attahitāya, ayaṃ imesaṃ dvinnaṃ puggalānaṃ abhikkantataro ca paṇītataro ca. Tatra, bhikkhave, yvāyaṃ puggalo attahitāya paṭipanno no parahitāya, ayaṃ imesaṃ tiṇṇaṃ puggalānaṃ abhikkantataro ca paṇītataro ca. Tatra, bhikkhave, yvāyaṃ puggalo attahitāya ceva paṭipanno parahitāya ca, ayaṃ imesaṃ catunnaṃ puggalānaṃ aggo ca seṭṭho ca pāmokkho [mokkho (pī.) saṃ. ni. 3.662-663; a. ni. 5.181] ca uttamo ca pavaro ca.

“Seyyathāpi, bhikkhave, gavā khīraṃ, khīramhā dadhi, dadhimhā navanītaṃ, navanītamhā sappi, sappimhā sappimaṇḍo, sappimaṇḍo [sappimhā sappimaṇḍo (ka.)] tattha [tatra (saṃ. ni. 3.662-662)] aggamakkhāyati; evamevaṃ kho, bhikkhave, yvāyaṃ puggalo attahitāya ceva paṭipanno parahitāya ca, ayaṃ imesaṃ catunnaṃ puggalānaṃ aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro ca. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

九十五 冢间火棍

一 “诸比丘！有这四类补特伽罗存在于世间。是哪四类呢？

既不为自身利益修行，也不为他人利益修行；为他人利益修行，不为自身利益修行；为自身利益修行，不为他人利益修行；

既为自身利益修行，也为他人利益修行。

二 诸比丘！譬如坟场（烧尸处）的火棍，两头燃烧，中间沾染粪便，在村里不能用作木柴，在森林里也不能

[用作木柴]。诸比丘！我用这个譬喻来说明这类补特伽罗：这类补特伽罗，既不为自身利益修行，也不为

他人利益修行。

三 诸比丘！于此（四类）中，那为他人利益修行、不为自身利益修行的补特伽罗，相比前一类（不自利不他利者），是更卓越、更胜妙的。诸比丘！于此中，那为自身利益修行、不为他人利益修行的补特伽罗，相比前两类，是更卓越、更胜妙的。诸比丘！于此中，那既为自身利益修行、也为他人利益

[修行]的补特伽罗，在这四类补特伽罗中，是第一、最胜、主导、最上、最优的。

四 诸比丘！譬如从牛得奶，从奶得酪，从酪得生酥，从生酥得熟酥，从熟酥得

醍醐（酥油顶精华），醍醐在其中被称为第一。正是这样，诸比丘！那既为自身利益修行、也为他人利益

修行的补特伽罗，在这四类补特伽罗中，是第一、最胜、主导、最上、最优的。

诸比丘！有这四类补特伽罗存在于世间。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 4.51-100)/2.5 Asuravagga 阿修罗品 (AN 4.91-100)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.6 Rāgavinayasutta 调伏贪欲 (AN 4.96)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Rāgavinayasuttaṃ

96. “Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Attahitāya paṭipanno no parahitāya, parahitāya paṭipanno no attahitāya, nevattahitāya paṭipanno no parahitāya, attahitāya ceva paṭipanno parahitāya ca.

“Kathañca, bhikkhave, puggalo attahitāya paṭipanno hoti no parahitāya? Idha, bhikkhave, ekacco puggalo attanā rāgavinayāya paṭipanno hoti, no paraṃ rāgavinayāya samādapeti; attanā dosavinayāya paṭipanno hoti, no paraṃ dosavinayāya samādapeti; attanā mohavinayāya paṭipanno hoti, no paraṃ mohavinayāya samādapeti. Evaṃ kho, bhikkhave, puggalo attahitāya paṭipanno hoti, no parahitāya.

“Kathañca, bhikkhave, puggalo parahitāya paṭipanno hoti, no attahitāya? Idha, bhikkhave, ekacco puggalo attanā na rāgavinayāya paṭipanno hoti, paraṃ rāgavinayāya samādapeti; attanā na dosavinayāya paṭipanno hoti, paraṃ dosavinayāya samādapeti; attanā na mohavinayāya paṭipanno hoti, paraṃ mohavinayāya samādapeti. Evaṃ kho, bhikkhave, puggalo parahitāya paṭipanno hoti, no attahitāya.

“Kathañca, bhikkhave, puggalo nevattahitāya paṭipanno hoti, no parahitāya? Idha, bhikkhave, ekacco puggalo attanā na rāgavinayāya paṭipanno hoti, no paraṃ rāgavinayāya samādapeti; attanā na dosavinayāya paṭipanno hoti, no paraṃ dosavinayāya samādapeti; attanā na mohavinayāya paṭipanno hoti, no paraṃ mohavinayāya samādapeti. Evaṃ kho, bhikkhave, puggalo nevattahitāya paṭipanno hoti, no parahitāya.

“Kathañca, bhikkhave, puggalo attahitāya ceva paṭipanno hoti parahitāya ca? Idha, bhikkhave, ekacco puggalo attanā ca rāgavinayāya paṭipanno hoti, parañca rāgavinayāya samādapeti; attanā ca dosavinayāya paṭipanno hoti, parañca dosavinayāya samādapeti; attanā ca mohavinayāya paṭipanno hoti, parañca mohavinayāya samādapeti. Evaṃ kho, bhikkhave, puggalo attahitāya ceva paṭipanno hoti parahitāya ca. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

九十六 调伏贪欲

一 “诸比丘！有这四类补特伽罗存在于世间。是哪四类呢？

即：为自身利益修行，不为他人利益修行；为他人利益修行，不为自身利益修行；既不为自身利益修行，也不

为他人利益修行；既为自身利益修行，也为他人利益修行。

二 诸比丘！那么，怎样是为自身利益修行，不为他人利益修行的补特伽罗呢？

诸比丘！世间有一类补特伽罗，他自己致力于调伏自身的贪欲，但不劝导他人调伏贪欲；他自己致力于调伏

自身的嗔恚，……致力于调伏自身的愚痴，但不劝导他人调伏愚痴。诸比丘！像这样的，就是为自身利益修行，

不为他人利益修行的补特伽罗。

三 诸比丘！那么，怎样是为他人利益修行，不为自身利益修行的补特伽罗呢？

诸比丘！世间有一类补特伽罗，他自己不致力于调伏自身的贪欲，却劝导他人调伏贪欲；自己不致力于调

伏自身的嗔恚，……自己不致力于调伏自身的愚痴，却劝导他人调伏愚痴。诸比丘！像这样就是为他人利益修行，

不为自身利益修行的补特伽罗。

四 诸比丘！那么，怎样是既不为自身利益修行，又不为他人利益修行的补特伽罗呢？

诸比丘！世间有一类补特伽罗，他自己不致力于调伏自身的贪欲，也不劝导他人调伏贪欲；……

自己不致力于调伏自身的愚痴，也不劝导他人调伏愚痴。诸比丘！像这样的，就是既不为自身利益

修行，又不为他人利益修行的补特伽罗。

五 诸比丘！那么，怎样是既为自身利益修行，也为他人利益修行的补特伽罗呢？

诸比丘！世间有一类补特伽罗，他自己致力于调伏自身的贪欲，也劝导他人调伏贪欲；……乃

至……自己致力于调伏自身的愚痴，也劝导他人调伏愚痴。诸比丘！像这样的，就是既为自身利益

修行，也为他人利益修行的补特伽罗。

诸比丘！有这四类补特伽罗存在于世间。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 4.51-100)/2.5 Asuravagga 阿修罗品 (AN 4.91-100)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.7 Khippanisantisutta 快速领悟者 (AN 4.97)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Khippanisantisuttaṃ

97. “Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Attahitāya paṭipanno no parahitāya, parahitāya paṭipanno no attahitāya, nevattahitāya paṭipanno no parahitāya, attahitāya ceva paṭipanno parahitāya ca.

“Kathañca, bhikkhave, puggalo attahitāya paṭipanno hoti, no parahitāya? Idha, bhikkhave, ekacco puggalo khippanisantī ca hoti kusalesu dhammesu, sutānañca dhammānaṃ dhārakajātiko [dhāraṇajātiko (ka.)] hoti, dhātānañca [dhatānañca (sī. syā. kaṃ. pī.)] dhammānaṃ atthūpaparikkhī hoti atthamaññāya dhammamaññāya, dhammānudhammappaṭipanno hoti; no ca kalyāṇavāco hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā, no ca sandassako hoti samādapako [samādāpako (?)] samuttejako sampahaṃsako sabrahmacārīnaṃ. Evaṃ kho, bhikkhave, puggalo attahitāya paṭipanno hoti, no parahitāya.

“Kathañca, bhikkhave, puggalo parahitāya paṭipanno hoti, no attahitāya? Idha, bhikkhave, ekacco puggalo na heva kho khippanisantī hoti kusalesu dhammesu, no ca sutānaṃ dhammānaṃ dhārakajātiko hoti, no ca dhātānaṃ dhammānaṃ atthūpaparikkhī hoti, no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti; kalyāṇavāco ca hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā, sandassako ca hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ. Evaṃ kho, bhikkhave, puggalo parahitāya paṭipanno hoti, no attahitāya.

“Kathañca, bhikkhave, puggalo nevattahitāya paṭipanno hoti, no parahitāya? Idha, bhikkhave, ekacco puggalo na heva kho khippanisantī hoti kusalesu dhammesu, no ca sutānaṃ dhammānaṃ dhārakajātiko hoti, no ca dhātānaṃ dhammānaṃ atthūpaparikkhī hoti, no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti; no ca kalyāṇavāco hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā, no ca sandassako hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ. Evaṃ kho, bhikkhave, puggalo nevattahitāya paṭipanno hoti, no parahitāya.

“Kathañca, bhikkhave, puggalo attahitāya ceva paṭipanno hoti parahitāya ca? Idha, bhikkhave, ekacco puggalo khippanisantī ca hoti kusalesu dhammesu, sutānañca dhammānaṃ dhārakajātiko hoti, dhātānañca dhammānaṃ atthūpaparikkhī hoti atthamaññāya dhammamaññāya, dhammānudhammappaṭipanno hoti; kalyāṇavāco ca hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā, sandassako ca hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ. Evaṃ kho, bhikkhave, puggalo attahitāya ceva paṭipanno hoti parahitāya ca. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti. Sattamaṃ.

☸---------------------------------------------------------------------

九十七 快速领悟者

一 “诸比丘！有这四类补特伽罗存在于世间。是哪四类呢？

即：为自身利益修行，不为他人利益修行；为他人利益修行，不为自身利益修行；既不为自身利益修行，也不为

他人利益修行；既为自身利益修行，也为他人利益修行。

二 诸比丘！那么，怎样是为自身利益修行，不为他人利益修行的补特伽罗呢？

诸比丘！世间有一类补特伽罗，对于各种善法能快速领悟，善于记忆所听闻的法，

并且能审查所记忆之法的义理、了知义理、了知法，依法、随法而行。然而，他言语不善巧，语音

不佳美，说话不清晰流畅、没有瑕疵、能阐明意义，不能开示、劝导、激励、

鼓舞同修行者。诸比丘！像这样的补特伽罗，就是为自身利益修行，不为他人利益修行。

三 诸比丘！那么，怎样是为他人利益修行，不为自身利益修行的补特伽罗呢？

诸比丘！世间有一类补特伽罗，对于各种善法不能快速领悟，不善于记忆所听闻的

法，对于已记忆之法的义理不能审查，不了知义理、不了知法，不依法、随法而行。然而，

他言语善巧，语音佳美，说话清晰流畅、没有瑕疵、能阐明意义，能开示同修行者，

能劝导、激励、鼓舞他们。诸比丘！像这样的补特伽罗，就是为他人利益修行，不为自身利益修行。

四 诸比丘！那么，怎样是既不为自身利益修行，又不为他人利益修行的补特伽罗呢？

诸比丘！世间有一类补特伽罗，对于各种善法也不能快速领悟，不善于记忆所听闻的法

，对于已记忆之法的义理不能审查，不了知（法的）意义、不了知法，不依法、随法而行。言语不善巧，

语音不佳美，说话不清晰流畅、没有瑕疵、不能阐明意义，也不能开示同修行者，

不能劝导、激励、鼓舞他们。诸比丘！像这样的补特伽罗，既不为自身利益修行，又不为

他人利益修行。

五 诸比丘！那么，怎样是既为自身利益修行，也为他人利益修行的补特伽罗呢？

诸比丘！世间有一类补特伽罗，对于各种善法能快速领悟，善于记忆所听闻的法，又

能审查所记忆之法的义理，了知意义、了知法，依法、随法而行，并且言语善巧，语音佳美，说话

清晰流畅、没有瑕疵、能阐明意义，也能开示同修行者，能劝导、激励、鼓舞他们……。诸比丘！像这样的

补特伽罗，就是既为自身利益修行，也为他人利益修行。

诸比丘！有这四类补特伽罗存在于世间。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 4.51-100)/2.5 Asuravagga 阿修罗品 (AN 4.91-100)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.8 Attahitasutta 自利利他 (AN 4.98)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Attahitasuttaṃ

98. “Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Attahitāya paṭipanno no parahitāya, parahitāya paṭipanno no attahitāya, nevattahitāya paṭipanno no parahitāya, attahitāya ceva paṭipanno parahitāya ca. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

九十八 自利利他

“比丘们！有这四种人存在于世上。是哪四种呢？

即：为求自利而行，不为利他；为求利他而行，不为自利；既不为自利也不为利他而行；既为自利也为利他而行。”

比丘们！有这四种人存在于世上。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 4.51-100)/2.5 Asuravagga 阿修罗品 (AN 4.91-100)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.9 Sikkhāpadasutta 劝导五学处 (AN 4.99)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Sikkhāpadasuttaṃ

99. “Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Attahitāya paṭipanno no parahitāya, parahitāya paṭipanno no attahitāya, nevattahitāya paṭipanno no parahitāya, attahitāya ceva paṭipanno parahitāya ca.

“Kathañca, bhikkhave, puggalo attahitāya paṭipanno hoti, no parahitāya? Idha, bhikkhave, ekacco puggalo attanā pāṇātipātā paṭivirato hoti, no paraṃ pāṇātipātā veramaṇiyā samādapeti; attanā adinnādānā paṭivirato hoti, no paraṃ adinnādānā veramaṇiyā samādapeti; attanā kāmesumicchācārā paṭivirato hoti, no paraṃ kāmesumicchācārā veramaṇiyā samādapeti; attanā musāvādā paṭivirato hoti, no paraṃ musāvādā veramaṇiyā samādapeti; attanā surāmerayamajjapamādaṭṭhānā paṭivirato hoti, no paraṃ surāmerayamajjapamādaṭṭhānā veramaṇiyā samādapeti. Evaṃ kho, bhikkhave, puggalo attahitāya paṭipanno hoti, no parahitāya.

“Kathañca, bhikkhave, puggalo parahitāya paṭipanno hoti, no attahitāya? Idha, bhikkhave, ekacco puggalo attanā pāṇātipātā appaṭivirato hoti, paraṃ pāṇātipātā veramaṇiyā samādapeti; attanā adinnādānā appaṭivirato hoti, paraṃ adinnādānā veramaṇiyā samādapeti; attanā kāmesumicchācārā appaṭivirato hoti, paraṃ kāmesumicchācārā veramaṇiyā samādapeti; attanā musāvādā appaṭivirato hoti, paraṃ musāvādā veramaṇiyā samādapeti; attanā surāmerayamajjapamādaṭṭhānā appaṭivirato hoti, paraṃ surāmerayamajjapamādaṭṭhānā veramaṇiyā samādapeti. Evaṃ kho, bhikkhave, puggalo parahitāya paṭipanno hoti, no attahitāya.

“Kathañca, bhikkhave, puggalo nevattahitāya paṭipanno hoti no parahitāya? Idha, bhikkhave, ekacco puggalo attanā pāṇātipātā appaṭivirato hoti, no paraṃ pāṇātipātā veramaṇiyā samādapeti…pe… attanā surāmerayamajjapamādaṭṭhānā appaṭivirato hoti, no paraṃ surāmerayamajjapamādaṭṭhānā veramaṇiyā samādapeti. Evaṃ kho, bhikkhave, puggalo nevattahitāya paṭipanno hoti, no parahitāya.

“Kathañca, bhikkhave, puggalo attahitāya ceva paṭipanno hoti parahitāya ca? Idha, bhikkhave, ekacco puggalo attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti…pe… attanā ca surāmerayamajjapamādaṭṭhānā paṭivirato hoti, parañca surāmerayamajjapamādaṭṭhānā veramaṇiyā samādapeti. Evaṃ kho, bhikkhave, puggalo attahitāya ceva paṭipanno hoti parahitāya ca. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti. Navamaṃ.

☸---------------------------------------------------------------------

九十九 劝导五学处

一 “比丘们！有这四种人存在于世上。是哪四种呢？

即：为求自利而行，不为利他；为求利他而行，不为自利；既不为自利也不为利他而行；既为自利也为利他而行。

二 比丘们！再者，怎样的人是为求自利而行，不为利他呢？

比丘们！世上有一种人，自己远离杀生，但不劝导他人远离杀生；自己远离不与取（偷盗），但不劝导他人远离不与取；自己远离邪淫，但不劝导他人……，自己远离妄语，但不劝导他人……，自己远离导致放逸的谷酒、果酒等麻醉品，但不劝导他人……。比丘们！这样的人，就是为求自利而行，不为利他。

三 比丘们！再者，怎样的人是为求利他而行，不为自利呢？

比丘们！世上有一种人，自己不远离杀生，却劝导他人远离杀生；自己不远离不与取，……乃至……自己不远离妄语……乃至……自己不远离导致放逸的谷酒、果酒等麻醉品，……乃至……（却劝导他人远离）。

比丘们！这样的人，就是为求利他而行，不为自利。

四 比丘们！再者，怎样的人是既不为自利也不为利他而行呢？

比丘们！世上有一种人，自己不远离杀生，也不劝导他人远离杀生，……乃至……自己不远离导致放逸的谷酒、果酒等麻醉品，也不劝导他人远离。比丘们！这样的人，就是既不为自利而行，也不为利他。

五 比丘们！再者，怎样的人是既为自利而行，也为利他呢？

比丘们！世上有一种人，自己远离杀生，也劝导他人远离杀生，……乃至……自己远离导致放逸的谷酒、果酒等麻醉品，也劝导他人远离。比丘们！这样的人，就是既为自利而行，也为利他。

比丘们！有这四种人存在于世上。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 4.51-100)/2.5 Asuravagga 阿修罗品 (AN 4.91-100)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.10 Potaliyasutta 遍历者晡多利 (AN 4.100)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Potaliyasuttaṃ

100. Atha kho potaliyo paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho potaliyaṃ paribbājakaṃ bhagavā etadavoca –

“Cattārome, potaliya, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, potaliya, ekacco puggalo [pu. pa. 165] avaṇṇārahassa avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, no ca kho vaṇṇārahassa vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena. Idha pana, potaliya, ekacco puggalo vaṇṇārahassa vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, no ca kho avaṇṇārahassa avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena. Idha pana, potaliya, ekacco puggalo neva avaṇṇārahassa avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, no ca vaṇṇārahassa vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena. Idha pana, potaliya, ekacco puggalo avaṇṇārahassa ca avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, vaṇṇārahassa ca vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena. Ime kho, potaliya, cattāro puggalā santo saṃvijjamānā lokasmiṃ. Imesaṃ kho, potaliya, catunnaṃ puggalānaṃ katamo te puggalo khamati abhikkantataro ca paṇītataro cā”ti?

“Cattārome, bho gotama, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, bho gotama, ekacco puggalo avaṇṇārahassa avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, no ca kho vaṇṇārahassa vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena. Idha pana, bho gotama, ekacco puggalo vaṇṇārahassa vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, no ca kho avaṇṇārahassa avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena. Idha pana, bho gotama, ekacco puggalo neva avaṇṇārahassa avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, no ca vaṇṇārahassa vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena. Idha pana, bho gotama, ekacco puggalo avaṇṇārahassa ca avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, vaṇṇārahassa ca vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena. Ime kho, bho gotama, cattāro puggalā santo saṃvijjamānā lokasmiṃ. Imesaṃ, bho gotama, catunnaṃ puggalānaṃ yvāyaṃ puggalo neva avaṇṇārahassa avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, no ca vaṇṇārahassa vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena; ayaṃ me puggalo khamati imesaṃ catunnaṃ puggalānaṃ abhikkantataro ca paṇītataro ca. Taṃ kissa hetu? Abhikkantā [abhikkantatarā (ka.)] hesā, bho gotama, yadidaṃ upekkhā”ti.

“Cattārome, potaliya, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro…pe… ime kho, potaliya, cattāro puggalā santo saṃvijjamānā lokasmiṃ. Imesaṃ kho, potaliya, catunnaṃ puggalānaṃ yvāyaṃ puggalo avaṇṇārahassa ca avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, vaṇṇārahassa ca vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena; ayaṃ imesaṃ catunnaṃ puggalānaṃ abhikkantataro ca paṇītataro ca. Taṃ kissa hetu? Abhikkantā hesā, potaliya, yadidaṃ tattha tattha kālaññutā”ti.

“Cattārome, bho gotama, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro…pe… ime kho, bho gotama, cattāro puggalā santo saṃvijjamānā lokasmiṃ. Imesaṃ, bho gotama, catunnaṃ puggalānaṃ yvāyaṃ puggalo avaṇṇārahassa ca avaṇṇaṃ bhāsitā bhūtaṃ tacchaṃ kālena, vaṇṇārahassa ca vaṇṇaṃ bhāsitā bhūtaṃ tacchaṃ kālena; ayaṃ me puggalo khamati imesaṃ catunnaṃ puggalānaṃ abhikkantataro ca paṇītataro ca. Taṃ kissa hetu? Abhikkantā hesā, bho gotama, yadidaṃ tattha tattha kālaññutā.

“Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti, evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Dasamaṃ.

Asuravaggo pañcamo.

Tassuddānaṃ –

Asuro tayo samādhī, chavālātena pañcamaṃ;

Rāgo nisanti attahitaṃ, sikkhā potaliyena cāti.

Dutiyapaṇṇāsakaṃ samattaṃ.

☸---------------------------------------------------------------------

一百 遍历者晡多利

一 一时，遍历者晡多利，前往拜访世尊之处。到达后，与世尊互相问候致意，……乃至……

世尊对坐在一旁的遍历者晡多利说：

二 “晡多利！有这四种人存在于世上。是哪四种呢？

晡多利！世上有一种人，对于该受谴责的人，确实会真实地、适时地加以谴责；但对于该受称赞的人，却不真实地、适时地加以称赞。再者，晡多利！世上有一种人，对于该受称赞的人，确实会真实地、适时地加以称赞；但对于该受谴责的人，却不真实地、适时地加以谴责。再者，晡多利！世上有一种人，对于该受谴责的人，不真实地、适时地加以谴责；又对于该受称赞的人，不真实地、适时地加以称赞。再者，晡多利！世上有一种人，对于该受谴责的人，真实地、适时地加以谴责……对于该受称赞的人，也真实地、适时地加以称赞。

晡多利！有这四种人存在于世上。晡多利！在这四种人中，你认为哪一种人更值得赞许、更为殊胜呢？”

三 “尊者乔达摩！有这四种人存在于世上。是哪四种呢？

尊者乔达摩！世上有一种人，对于该受谴责的人，确实会真实地、适时地加以谴责；但对于该受称赞的人，却不真实地、适时地加以称赞。尊者乔达摩！再者，世上有一种人，对于该受称赞的人，确实会真实地、适时地加以称赞；但对于该受谴责的人，却不真实地、适时地加以谴责。尊者乔达摩！世上有一种人，对于该受谴责的人，不真实地、适时地加以谴责；又对于该受称赞的人，不真实地、适时地加以称赞。尊者乔达摩！世上有一种人，对于该受谴责的人，真实地、适时地加以谴责；又对于该受称赞的人，也真实地、适时地加以称赞。

尊者乔达摩！有这四种人存在于世上。尊者乔达摩！在这四种人中，那种‘对于该受谴责的人，不真实地、适时地加以谴责；又对于该受称赞的人，也不真实地、适时地加以称赞’的人，我认同他，在这四种人中是最好、最妙的。为什么呢？尊者乔达摩！因为这是舍（中舍，不偏袒）。”

四 “晡多利！有这四种人存在于世上。是哪四种呢？

晡多利！……乃至……真实地、适时地述说。

晡多利！有这四种人存在于世上。晡多利！在这四种人中，那种‘对于该受谴责的人，真实地、适时地加以谴责；又对于该受称赞的人，真实地、适时地加以称赞’的人，在这四种人中是最好、最妙的。为什么呢？晡多利！因为在各种情况下，了知时机（并恰当地区别对待）是卓越的。”

五 “尊者乔达摩！有这四种人存在于世上。是哪四种呢？

尊者乔达摩！……乃至……真实地、适时地述说。

尊者乔达摩！有这四种人存在于世上。尊者乔达摩！在这四种人中，那种‘对于该受谴责的人加以谴责，……乃至……对于该受称赞的人，真实地、适时地加以称赞’的人，是我所认同的。在这四种人中，是最好、最妙的。为什么呢？尊者乔达摩！因为在各种情况下，了知时机（并恰当地区别对待）是卓越的。尊者乔达摩！真是绝妙啊！尊者乔达摩！真是前所未有！尊者乔达摩！就好比扶正颠倒的东西，揭开遮蔽的东西，……乃至……黑暗中持有油灯——有眼睛的人们就能看见（各种）形态，正是这样！尊者乔达摩以种种方式开示了法。我皈依尊者乔达摩、皈依法、皈依比丘僧团！愿尊者乔达摩接受我为优婆塞，从今日起，直至生命终结，都皈依三宝！”

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 4.101-150)/3.1 Valāhakavagga 云品 (AN 4.101-110)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.1 Paṭhamavalāhakasutta 云喻之一 (AN 4.101)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Tatiyapaṇṇāsakaṃ

(11) 1. Valāhakavaggo

1. Paṭhamavalāhakasuttaṃ

101. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Cattārome, bhikkhave, valāhakā. Katame cattāro? Gajjitā no vassitā, vassitā no gajjitā, neva gajjitā no vassitā, gajjitā ca vassitā ca. Ime kho, bhikkhave, cattāro valāhakā. Evamevaṃ kho, bhikkhave, cattāro valāhakūpamā [pu. pa. 157] puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Gajjitā no vassitā, vassitā no gajjitā, neva gajjitā no vassitā, gajjitā ca vassitā ca.

“Kathañca, bhikkhave, puggalo gajjitā hoti no vassitā? Idha, bhikkhave, ekacco puggalo bhāsitā hoti, no kattā. Evaṃ kho, bhikkhave, puggalo gajjitā hoti, no vassitā. Seyyathāpi so, bhikkhave, valāhako gajjitā, no vassitā; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

“Kathañca, bhikkhave, puggalo vassitā hoti, no gajjitā? Idha, bhikkhave, ekacco puggalo kattā hoti, no bhāsitā. Evaṃ kho, bhikkhave, puggalo vassitā hoti, no gajjitā. Seyyathāpi so, bhikkhave, valāhako vassitā, no gajjitā; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

“Kathañca, bhikkhave, puggalo neva gajjitā hoti, no vassitā? Idha, bhikkhave, ekacco puggalo neva bhāsitā hoti, no kattā. Evaṃ kho, bhikkhave, puggalo neva gajjitā hoti, no vassitā. Seyyathāpi so, bhikkhave, valāhako neva gajjitā [neva gajjitā hoti (ka.)], no vassitā; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

“Kathañca, bhikkhave, puggalo gajjitā ca hoti vassitā ca? Idha, bhikkhave, ekacco puggalo bhāsitā ca hoti kattā ca. Evaṃ kho, bhikkhave, puggalo gajjitā ca hoti vassitā ca. Seyyathāpi so, bhikkhave, valāhako gajjitā ca [gajjitā ca hoti (ka.)] vassitā ca; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Ime kho, bhikkhave, cattāro valāhakūpamā puggalā santo saṃvijjamānā lokasmin”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第一 云品

一百一 云喻之一

一 如是我闻。一时，世尊住在舍卫[城]的祇陀林给孤独园。在那里，世尊召唤比丘们：“比丘们！”那些比丘回答世尊：“尊者！”世尊对他们说：

二 “比丘们！有这四种云。是哪四种呢？

即：只打雷不下雨的云，只下雨不打雷的云，既不打雷也不下雨的云，既打雷又下雨的云。

比丘们！这就是四种云。

三 比丘们！正是这样，有四种如同云一样的人存在于世上。是哪四种呢？

即：只打雷不下雨的人，只下雨不打雷的人，既不打雷也不下雨的人，既打雷又下雨的人。

四 比丘们！再者，怎样的人是只打雷不下雨的人呢？比丘们！世上有一种人，只会说，不会做。比丘们！这样的人，就是只打雷不下雨的人。比丘们！如同那只打雷不下雨的云一样；比丘们！我说这种人就如同那个比喻。

五 比丘们！再者，怎样的人是只下雨不打雷的人呢？

比丘们！世上有一种人，只会做，不会说。比丘们！这样的人，就是只下雨不打雷的人。比丘们！如同那只下雨不打雷的云一样；比丘们！我说这种人就如同那个比喻。

六 比丘们！再者，怎样的人是既不打雷也不下雨的人呢？

比丘们！世上有一种人，既不会说，也不会做。比丘们！这样的人，就是既不打雷也不下雨的人。比丘们！如同那既不打雷也不下雨的云一样；比丘们！我说这种人就如同那个比喻。

七 比丘们！再者，怎样的人是既打雷又下雨的人呢？

比丘们！世上有一种人，既会说，又会做。比丘们！这样的人，就是既打雷又下雨的人。比丘们！如同那既打雷又下雨的云一样；比丘们！我说这种人就如同那个比喻。

比丘们！有这四种如云一般的人存在于世上。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 4.101-150)/3.1 Valāhakavagga 云品 (AN 4.101-110)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.2 Dutiyavalāhakasutta 云喻之二 (AN 4.102)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyavalāhakasuttaṃ

102. “Cattārome, bhikkhave, valāhakā. Katame cattāro? Gajjitā no vassitā, vassitā no gajjitā, neva gajjitā no vassitā gajjitā ca vassitā ca. Ime kho, bhikkhave, cattāro valāhakā. Evamevaṃ kho, bhikkhave, cattāro valāhakūpamā puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Gajjitā no vassitā, vassitā no gajjitā, neva gajjitā no vassitā, gajjitā ca vassitā ca.

“Kathañca, bhikkhave, puggalo gajjitā hoti, no vassitā? Idha, bhikkhave, ekacco puggalo dhammaṃ pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. So ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ nappajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ nappajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānāti. Evaṃ kho, bhikkhave, puggalo gajjitā hoti, no vassitā. Seyyathāpi so, bhikkhave, valāhako gajjitā, no vassitā; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

“Kathañca, bhikkhave, puggalo vassitā hoti, no gajjitā? Idha, bhikkhave, ekacco puggalo dhammaṃ na pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, puggalo vassitā hoti, no gajjitā. Seyyathāpi so, bhikkhave, valāhako vassitā, no gajjitā; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

“Kathañca, bhikkhave, puggalo neva gajjitā hoti, no vassitā? Idha, bhikkhave, ekacco puggalo neva dhammaṃ pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. So ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānāti. Evaṃ kho, bhikkhave, puggalo neva gajjitā hoti, no vassitā. Seyyathāpi so, bhikkhave, valāhako neva gajjitā, no vassitā; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

“Kathañca, bhikkhave, puggalo gajjitā ca hoti vassitā ca? Idha, bhikkhave, ekacco puggalo dhammaṃ pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, puggalo gajjitā ca hoti vassitā ca. Seyyathāpi so, bhikkhave, valāhako gajjitā ca vassitā ca; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Ime kho, bhikkhave, cattāro valāhakūpamā puggalā santo saṃvijjamānā lokasmin”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

一百二 云喻之二

一 “比丘们！有这四种云。是哪四种呢？

即：只打雷不下雨的，……乃至……既打雷又下雨的。比丘们！有这四种云。

二 比丘们！正是这样，有这四种如同云一样的人存在于世上。是哪四种呢？

即：只打雷不下雨的人，……乃至……既打雷又下雨的人。

三 比丘们！再者，怎样的人是只打雷不下雨的人呢？

比丘们！世上有一种人，学习通达了法（九分教）：契经（经）、应颂（重颂）、记说（授记）、讽颂（偈）、无问自说（自说）、如是说（本事）、本生、未曾有法（稀法）、毗陀罗（方广/论议）。但他对于‘这是苦’，不能如实了知，……乃至……对于‘这是导向苦灭之道’，不能如实了知。比丘们！这样的人，就是只打雷不下雨的人。比丘们！如同那只打雷不下雨的云；比丘们！我说这种人就如同那个比喻。

四 比丘们！再者，怎样的人是只下雨不打雷的人呢？

比丘们！世上有一种人，没有学习通达法：契经……乃至……毗陀罗，但他对于‘这是苦’，能如实了知……乃至……对于‘这是导向苦灭之道’，能如实了知。比丘们！这样的人，就是只下雨不打雷的人。比丘们！如同说那……（如同那只下雨不打雷的云；我说这种人就如同那个比喻）。

五 比丘们！再者，怎样的人是既不打雷也不下雨的人呢？

比丘们！世上有一种人，既没有学习通达法：契经……毗陀罗，他对于‘这是苦’，也不能如实了知……对于‘这是导向苦灭之道’，也不能如实了知。比丘们！这样的人，就是既不打雷也不下雨的人。比丘们！如同说那……（如同那既不打雷也不下雨的云；我说这种人就如同那个比喻）。

六 比丘们！再者，怎样的人是既打雷又下雨的人呢？

比丘们！世上有一种人，学习通达了法：契经……毗陀罗，他对于‘这是苦’，能如实了知……对于‘这是导向苦灭之道’，能如实了知。比丘们！这样的人，就是既打雷又下雨的人。比丘们！如同那既打雷又下雨的云；比丘们！我说这种人就如同那个比喻。

比丘们！有这四种如同云一样的人存在于世上。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.25 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 4.101-150)/3.1 Valāhakavagga 云品 (AN 4.101-110)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.3 Kumbhasutta 四瓶喻经 (AN 4.103)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Kumbhasuttaṃ

四瓶喻经

103. “Cattārome, bhikkhave, kumbhā.

“比丘们！有这四种瓶。

Katame cattāro?

是哪四种呢？

Tuccho pihito, pūro vivaṭo, tuccho vivaṭo, pūro pihito –

即：空而封闭的，满而敞开的，空而敞开的，满而封闭的。

ime kho, bhikkhave, cattāro kumbhā.

比丘们！这就是四种瓶。

Evamevaṃ kho, bhikkhave,

比丘们！正是这样。

cattāro kumbhūpamā [pu. pa. 160] puggalā santo saṃvijjamānā lokasmiṃ.

有四种如同瓶一样的人存在于世上。

Katame cattāro?

是哪四种呢？

☆ 四瓶喻人 ➾ ① 空而封闭者（外表好凡夫）、② 满而敞开者（外表差圣者）、③ 空而敞开者（外表差凡夫）、④ 满而封闭者（外表好圣者）。

Tuccho pihito, pūro vivaṭo, tuccho vivaṭo, pūro pihito.

即：空而封闭的，满而敞开的，空而敞开的，满而封闭的。

“Kathañca, bhikkhave, puggalo tuccho hoti pihito?

➊ 比丘们！再者，怎样的人是空而封闭的呢？

Idha, bhikkhave, ekaccassa puggalassa pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ.

比丘们！世上有一种人，其前进、后退、前看、环顾、屈身、伸展、以及穿着僧伽梨、持衣、持钵，[都]是令人愉悦、端正的。

So ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānāti.

他不如实了知‘这是苦’，不如实了知‘这是苦的集起’，不如实了知‘这是苦的寂灭’，不如实了知‘这是导向苦灭之道’。

Evaṃ kho, bhikkhave, puggalo tuccho hoti pihito.

比丘们！这样的人，就是空而封闭的。

Seyyathāpi so, bhikkhave, kumbho tuccho pihito;

比丘们！如同那空而封闭的瓶子。

tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

比丘们！我说这种人就如同那个比喻。

“Kathañca, bhikkhave, puggalo pūro hoti vivaṭo?

➋ 比丘们！再者，怎样的人是满而敞开的呢？

Idha, bhikkhave, ekaccassa puggalassa na pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ.

比丘们！世上有一种人，其前进、后退、前看、环顾、屈身、伸展、以及穿着僧伽梨、持衣、持钵，[都]不令人愉悦、不端正。

So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.

他如实了知‘这是苦’，如实了知‘这是苦的集起’，如实了知‘这是苦的寂灭’，如实了知‘这是导向苦灭之道’。

Evaṃ kho, bhikkhave, puggalo pūro hoti vivaṭo.

比丘们！这样的人，就是满而敞开的。

Seyyathāpi so, bhikkhave, kumbho pūro vivaṭo; 比丘们！如同那满而敞开的瓶子。

tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

比丘们！我说这种人就如同那个比喻。

“Kathañca, bhikkhave, puggalo tuccho hoti vivaṭo?

➌ 比丘们！再者，怎样的人是空而敞开的呢？

Idha, bhikkhave, ekaccassa puggalassa na pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ.

比丘们！世上有一种人，其前进、后退、前看、环顾、屈身、伸展、以及穿着僧伽梨、持衣、持钵，[都]不令人愉悦、不端正。

So ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānāti.

他不如实了知‘这是苦’，不如实了知‘这是苦的集起’，不如实了知‘这是苦的寂灭’，不如实了知‘这是导向苦灭之道’。

Evaṃ kho, bhikkhave, puggalo tuccho hoti vivaṭo.

比丘们！这样的人，就是空而敞开的。

Seyyathāpi so, bhikkhave, kumbho tuccho vivaṭo;

比丘们！如同那空而敞开的瓶子。

tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

比丘们！我说这种人就如同那个比喻。

“Kathañca, bhikkhave, puggalo pūro hoti pihito?

➍ 比丘们！再者，怎样的人是满而封闭的呢？

Idha, bhikkhave, ekaccassa puggalassa pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ.

比丘们！世上有一种人，其前进、后退、前看、环顾、屈身、伸展、以及穿着僧伽梨、持衣、持钵，[都]是令人愉悦、端正的。

So ‘idaṃ dukkha’ntntti yathābhūtaṃ pajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.

他如实了知‘这是苦’，如实了知‘这是苦的集起’，如实了知‘这是苦的寂灭’，如实了知‘这是导向苦灭之道’。

Evaṃ kho, bhikkhave, puggalo pūro hoti pihito.

比丘们！这样的人，就是满而封闭的。

Seyyathāpi so, bhikkhave, kumbho pūro pihito;

比丘们！如同那满而封闭的瓶子。

tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

比丘们！我说这种人就如同那个比喻。

Ime kho, bhikkhave, cattāro kumbhūpamā puggalā santo saṃvijjamānā lokasmin”ti.

因此，比丘们！有这四种如瓶一般的人存在于世上。”

Tatiyaṃ.

四瓶喻经 ～云品‧第三经终

～《增支部经典‧四集‧Kumbhasutta 四瓶喻经》(AN 4.103)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 4.101-150)/3.1 Valāhakavagga 云品 (AN 4.101-110)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.4 Udakarahadasutta 四种湖水 (AN 4.104)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Udakarahadasuttaṃ

104. “Cattārome, bhikkhave, udakarahadā. Katame cattāro? Uttāno gambhīrobhāso, gambhīro uttānobhāso, uttāno uttānobhāso, gambhīro gambhīrobhāso – ime kho, bhikkhave, cattāro udakarahadā. Evamevaṃ kho, bhikkhave, cattāro udakarahadūpamā [pu. pa. 161] puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Uttāno gambhīrobhāso, gambhīro uttānobhāso, uttāno uttānobhāso, gambhīro gambhīrobhāso.

“Kathañca, bhikkhave, puggalo uttāno hoti gambhīrobhāso? Idha, bhikkhave, ekaccassa puggalassa pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ. So ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānāti. Evaṃ kho, bhikkhave, puggalo uttāno hoti gambhīrobhāso. Seyyathāpi so, bhikkhave, udakarahado uttāno gambhīrobhāso; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

“Kathañca, bhikkhave, puggalo gambhīro hoti uttānobhāso? Idha, bhikkhave, ekaccassa puggalassa na pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ. So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, puggalo gambhīro hoti uttānobhāso. Seyyathāpi so, bhikkhave, udakarahado gambhīro uttānobhāso; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

“Kathañca, bhikkhave, puggalo uttāno hoti uttānobhāso? Idha, bhikkhave, ekaccassa puggalassa na pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ. So ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānāti. Evaṃ kho, bhikkhave, puggalo uttāno hoti uttānobhāso. Seyyathāpi so, bhikkhave, udakarahado uttāno uttānobhāso; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

“Kathañca, bhikkhave, puggalo gambhīro hoti gambhīrobhāso? Idha, bhikkhave, ekaccassa puggalassa pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ. So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, puggalo gambhīro hoti gambhīrobhāso. Seyyathāpi so, bhikkhave, udakarahado gambhīro gambhīrobhāso; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Ime kho, bhikkhave, cattāro udakarahadūpamā puggalā santo saṃvijjamānā lokasmin”ti. Catutthaṃ.

☸---------------------------------------------------------------------

一百四 四种湖水

一 “比丘们！有这四种湖水。是哪四种呢？

即：浅而显深的，深而显浅的，浅而显浅的，深而显深的。比丘们！这就是四种湖水。

二 比丘们！正是这样，有四种如同湖水一样的人存在于世上。是哪四种呢？

即：浅而显深的人，……深而显深的人。

三 比丘们！再者，怎样的人是浅而显深呢？

比丘们！世上有一种人，其前进、后退……穿着僧伽梨、持衣、持钵，[都]是令人愉悦、端正的，但他对于‘这是苦’，不能如实了知，……对于‘这是导向苦灭之道’，不能如实了知。比丘们！这样的人，就是浅而显深的人。比丘们！如同那浅而显深的湖水。比丘们！我说这种人就如同那个比喻。

四 比丘们！再者，怎样的人是深而显浅呢？

比丘们！世上有一种人，其前进、后退……穿着僧伽梨、持衣、持钵，[都]不令人愉悦、不端正，但他对于‘这是苦’，能如实了知，……对于‘这是导向苦灭之道’，能如实了知。比丘们！这样的人，就是深而显浅的人。比丘们！如同那深而显浅的湖水。比丘们！我说这种人就如同那个比喻。

五 比丘们！再者，怎样的人是浅而显浅呢？

比丘们！世上有一种人，其前进、后退……乃至……（不令人愉悦、不端正），他对于‘这是苦’，不能如实了知，……乃至对于‘这是导向苦灭之道’，不能如实了知。比丘们！这样的人，就是浅而显浅的人。比丘们！如同那浅而显浅的湖水。比丘们！我说这种人就如同那个比喻。

六 比丘们！再者，怎样的人是深而显深呢？

比丘们！世上有一种人，其前进、后退……乃至……（令人愉悦、端正），他对于‘这是苦’，能如实了知，……乃至……对于‘这是导向苦灭之道’，能如实了知。比丘们！这样的人，就是深而显深的人。比丘们！如同那深而显深的湖水。比丘们！我说这种人就如同那个比喻。

比丘们！有这四种如同湖水一样的人存在于世上。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 4.101-150)/3.1 Valāhakavagga 云品 (AN 4.101-110)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.5 Ambasutta 四芒果 (AN 4.105)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Ambasuttaṃ

105. “Cattārimāni, bhikkhave, ambāni. Katamāni cattāri? Āmaṃ pakkavaṇṇi [pakkavaṇṇī (pu. pa. 159)], pakkaṃ āmavaṇṇi [āmavaṇṇī (sī. syā. kaṃ. pī.)], āmaṃ āmavaṇṇi, pakkaṃ pakkavaṇṇi – imāni kho, bhikkhave, cattāri ambāni. Evamevaṃ kho, bhikkhave, cattāro ambūpamā [pakkavaṇṇī (pu. pa. 159)] puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Āmo pakkavaṇṇī, pakko āmavaṇṇī, āmo āmavaṇṇī, pakko pakkavaṇṇī.

“Kathañca, bhikkhave, puggalo āmo hoti pakkavaṇṇī? Idha, bhikkhave, ekaccassa puggalassa pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ. So ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānāti. Evaṃ kho, bhikkhave, puggalo āmo hoti pakkavaṇṇī. Seyyathāpi taṃ, bhikkhave, ambaṃ āmaṃ pakkavaṇṇi; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

“Kathañca, bhikkhave, puggalo pakko hoti āmavaṇṇī? Idha, bhikkhave, ekaccassa puggalassa na pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ. So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, puggalo pakko hoti āmavaṇṇī. Seyyathāpi taṃ, bhikkhave, ambaṃ pakkaṃ āmavaṇṇi; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

“Kathañca, bhikkhave, puggalo āmo hoti āmavaṇṇī? Idha, bhikkhave, ekaccassa puggalassa na pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ. So ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānāti. Evaṃ kho, bhikkhave, puggalo āmo hoti āmavaṇṇī. Seyyathāpi taṃ, bhikkhave, ambaṃ āmaṃ āmavaṇṇi; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

“Kathañca, bhikkhave, puggalo pakko hoti pakkavaṇṇī? Idha, bhikkhave, ekaccassa puggalassa pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ. So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, puggalo pakko hoti pakkavaṇṇī. Seyyathāpi taṃ, bhikkhave, ambaṃ pakkaṃ pakkavaṇṇi; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Ime kho, bhikkhave, cattāro ambūpamā puggalā santo saṃvijjamānā lokasmin”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

一百〇五 四芒果

一 “比丘们！有这四种芒果。是哪四种呢？即：生的却有熟的外表，熟的却有生的外表，生的且有生的外表，熟的且有熟的外表。比丘们！这就是四种芒果。

二 比丘们！正是这样，存在于世间的这四种如同芒果的人（补特伽罗）。是哪四种呢？即：生的却有熟的外表，熟的却有生的外表，生的且有生的外表，熟的且有熟的外表。

三 比丘们！又，怎样的人是生的却有熟的外表呢？比丘们！世间有一类人，其前进、后退、前看、环顾、屈身、伸展、持僧伽梨衣、钵、衣等行为举止端正庄严，但他对于‘这是苦’不能如实了知，……乃至……对于‘这是导致苦熄灭的道路’不能如实了知。比丘们！这样的人，就是生的却有熟的外表。比丘们！就像那生的却有熟的外表的芒果。比丘们！我说这类人就像这样的譬喻。

四 比丘们！又，怎样的人是熟的却有生的外表呢？比丘们！世间有一类人，其前进、后退……乃至……持衣等行为举止不端正庄严，但他对于‘这是苦’能如实了知……乃至……‘这是导致苦熄灭的道路’能如实了知。比丘们！这样的人，是熟的却有生的外表。

比丘们！就像那种熟的却有生的外表的芒果。比丘们！我说这类人就像这样的譬喻。

五 比丘们！又，怎样的人是生的且有生的外表呢？比丘们！世间有一类人，其前进、后退……乃至……持衣等行为举止不端正庄严，但他对于‘这是苦’不能如实了知，……乃至……‘这是导致苦熄灭的道路’不能如实了知。比丘们！这样的人，是生的且有生的外表。比丘们！就像那种生的且有生的外表的芒果。比丘们！我说这类人就像这样的譬喻。

六 比丘们！又，怎样的人是熟的且有熟的外表呢？比丘们！世间有一类人，其前进、后退……乃至……持衣等行为举止端正庄严。但他对于‘这是苦’能如实了知……乃至……‘这是导致苦熄灭的道路’能如实了知。比丘们！这样的人，是熟的且有熟的外表。比丘们！就像那熟的且有熟的外表的芒果。比丘们！我说这类人就像这样的譬喻。

比丘们！存在于世间的这四种如同芒果的人。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 4.101-150)/3.1 Valāhakavagga 云品 (AN 4.101-110)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.6 Dutiyaambasutta 四芒果之二 (AN 4.106)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Dutiyaambasuttaṃ

(Chaṭṭhaṃ uttānatthamevāti aṭṭhakathāyaṃ dassitaṃ, pāḷipotthakesu pana katthacipi na dissati.) [( ) “chaṭṭhaṃ ukkānatthamevā”ti aṭṭhakathāyaṃ dassitaṃ, pāḷipotthakesu pana katthacipi na dissati. “… āmaṃ pakkobhāsaṃ, pakkaṃ āmobhāsan”ti ādinā pāṭho bhaveyya]

☸---------------------------------------------------------------------

一百〇六 四芒果之二

（此章底本缺失。）

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 4.101-150)/3.1 Valāhakavagga 云品 (AN 4.101-110)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.7 Mūsikasutta 四种鼠 (AN 4.107)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Mūsikasuttaṃ

107. “Catasso imā, bhikkhave, mūsikā. Katamā catasso? Gādhaṃ kattā no vasitā, vasitā no gādhaṃ kattā, neva gādhaṃ kattā no vasitā, gādhaṃ kattā ca vasitā ca – imā kho, bhikkhave, catasso mūsikā. Evamevaṃ kho, bhikkhave, cattāro mūsikūpamā puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Gādhaṃ kattā no vasitā, vasitā no gādhaṃ kattā, neva gādhaṃ kattā no vasitā, gādhaṃ kattā ca vasitā ca.

“Kathañca, bhikkhave, puggalo gādhaṃ kattā hoti no vasitā? Idha, bhikkhave, ekacco puggalo dhammaṃ pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. So ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānāti. Evaṃ kho, bhikkhave, puggalo gādhaṃ kattā hoti, no vasitā. Seyyathāpi sā, bhikkhave, mūsikā gādhaṃ kattā, no vasitā; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

“Kathañca, bhikkhave, puggalo vasitā hoti, no gādhaṃ kattā? Idha, bhikkhave, ekacco puggalo dhammaṃ na pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, puggalo vasitā hoti, no gādhaṃ kattā. Seyyathāpi sā, bhikkhave, mūsikā vasitā hoti, no gādhaṃ kattā; tathūpamāhaṃ, bhikkhave, imaṃ, puggalaṃ vadāmi.

“Kathañca, bhikkhave, puggalo neva gādhaṃ kattā hoti no vasitā? Idha, bhikkhave, ekacco puggalo dhammaṃ na pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. So ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānāti. Evaṃ kho, bhikkhave, puggalo neva gādhaṃ kattā hoti, no vasitā. Seyyathāpi sā, bhikkhave, mūsikā neva gādhaṃ kattā hoti, no vasitā; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

“Kathañca, bhikkhave, puggalo gādhaṃ kattā ca hoti vasitā ca? Idha, bhikkhave, ekacco puggalo dhammaṃ pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, puggalo gādhaṃ kattā ca hoti vasitā ca. Seyyathāpi sā, bhikkhave, mūsikā gādhaṃ kattā ca hoti vasitā ca; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Ime kho, bhikkhave, cattāro mūsikūpamā puggalā santo saṃvijjamānā lokasmin”ti. Sattamaṃ.

☸---------------------------------------------------------------------

一百〇七 四种鼠

一 “比丘们！有这四种鼠。是哪四种呢？

即：挖掘洞穴却不住在里面，住在洞穴里却不挖掘，既不挖掘洞穴也不住在里面，既挖掘洞穴也住在里面。比丘们！这就是

四种鼠。

二 比丘们！正是这样，存在于世间的这四种如同鼠的人（补特伽罗）。是哪四种呢？

即：挖掘洞穴却不住在里面，……乃至既挖掘洞穴也住在里面。

三 比丘们！又，怎样的人是挖掘洞穴却不住在里面呢？

比丘们！世间有一类人，学习通晓教法：契经、应颂、记说、伽陀、自说、如是语、本生、未曾有法、论议。但他对于‘此是

苦’不能如实了知……乃至……（对于导向苦灭之道）不能如实了知。比丘们！这样的人，就是挖掘洞穴却不住在里面。

比丘们！就像那挖掘洞穴却不住在里面的鼠。我说这类人，就像这样的譬喻。

四 比丘们！又，怎样的人是住在洞穴里却不挖掘呢？

比丘们！世间有一类人，不学习通晓教法：契经……乃至……论议。但他对于‘此

是苦’能如实了知……乃至……（对于导向苦灭之道）能如实了知。比丘们！这样的人，是住在洞穴里却不挖掘。

比丘们！就像那住在洞穴里却不挖掘的鼠。我说这类人，就像这样的譬喻。

五 比丘们！又，怎样的人是既不挖掘洞穴也不住在里面呢？

比丘们！世间有一类人，不学习通晓教法：契经……乃至……论议。但他对于‘此

是苦’不能如实了知……乃至……（对于导向苦灭之道）不能如实了知。比丘们！这样的人，是既不挖掘

洞穴也不住在里面。我说这类人，就像这样的譬喻。

六 比丘们！又，怎样的人是既挖掘洞穴也住在里面呢？

比丘们！世间有一类人，学习通晓教法：契经……乃至……论议。但他对于‘此是

苦’能如实了知……乃至……（对于导向苦灭之道）能如实了知。比丘们！这样的人，是既挖掘洞穴也住在里面。

比丘们！就像那既挖掘洞穴也住在里面的鼠。我说这类人，就像这样的譬喻。

比丘们！存在于世间的这四种如同鼠的人。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 4.101-150)/3.1 Valāhakavagga 云品 (AN 4.101-110)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.8 Balībaddasutta 四种公牛 (AN 4.108)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Balībaddasuttaṃ

108. “Cattārome, bhikkhave, balībaddā [balivaddā (sī. syā. kaṃ. pī.), balibaddhā (ka.) pu. pa. 162]. Katame cattāro? Sagavacaṇḍo no paragavacaṇḍo, paragavacaṇḍo no sagavacaṇḍo, sagavacaṇḍo ca paragavacaṇḍo ca, neva sagavacaṇḍo no paragavacaṇḍo – ime kho, bhikkhave, cattāro balībaddā. Evamevaṃ kho, bhikkhave, cattāro balībaddūpamā puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Sagavacaṇḍo no paragavacaṇḍo, paragavacaṇḍo no sagavacaṇḍo, sagavacaṇḍo ca paragavacaṇḍo ca, neva sagavacaṇḍo no paragavacaṇḍo.

“Kathañca, bhikkhave, puggalo sagavacaṇḍo hoti, no paragavacaṇḍo? Idha, bhikkhave, ekacco puggalo sakaparisaṃ ubbejetā hoti, no paraparisaṃ. Evaṃ kho, bhikkhave, puggalo sagavacaṇḍo hoti, no paragavacaṇḍo. Seyyathāpi so, bhikkhave, balībaddo sagavacaṇḍo, no paragavacaṇḍo; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

“Kathañca, bhikkhave, puggalo paragavacaṇḍo hoti, no sagavacaṇḍo? Idha, bhikkhave, ekacco puggalo paraparisaṃ ubbejetā hoti, no sakaparisaṃ. Evaṃ kho, bhikkhave, puggalo paragavacaṇḍo hoti, no sagavacaṇḍo. Seyyathāpi so, bhikkhave, balībaddo paragavacaṇḍo, no sagavacaṇḍo; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

“Kathañca, bhikkhave, puggalo sagavacaṇḍo ca hoti paragavacaṇḍo ca? Idha, bhikkhave, ekacco puggalo sakaparisaṃ ubbejetā hoti paraparisañca. Evaṃ kho, bhikkhave, puggalo sagavacaṇḍo ca hoti paragavacaṇḍo ca. Seyyathāpi so, bhikkhave, balībaddo sagavacaṇḍo ca paragavacaṇḍo ca; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

“Kathañca, bhikkhave, puggalo neva sagavacaṇḍo hoti no paragavacaṇḍo? Idha, bhikkhave, ekacco puggalo neva sakaparisaṃ ubbejetā hoti, no paraparisañca. Evaṃ kho, bhikkhave, puggalo neva sagavacaṇḍo hoti, no paragavacaṇḍo. Seyyathāpi so, bhikkhave, balībaddo neva sagavacaṇḍo, no paragavacaṇḍo; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Ime kho, bhikkhave, cattāro balībaddūpamā puggalā santo saṃvijjamānā lokasmin”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

一百〇八 四种公牛

一 “比丘们！有这四种公牛。是哪四种呢？

即：对自己的牛群凶暴，对其他的牛不凶暴；对其他的牛凶暴，对自己的牛群不凶暴；对自己的牛群凶暴，

对其他的牛也凶暴；对自己的牛群不凶暴，对其他的牛也不凶暴。比丘们！这就是四种公牛。

二 比丘们！正是这样，存在于世间的这四种如同公牛的人（补特伽罗）。是哪四种呢？

对自己的群体凶暴，对其他群体不凶暴……对自己的群体不凶暴，对其他群体也不凶暴。

三 比丘们！怎样的人是对自己的群体凶暴，对其他群体不凶暴呢？

比丘们！世间有一类人，使自己的同伴群体（徒众）感到畏惧（战栗）；但对其他的群体（徒众）则不会。

比丘们！这样的人，是对自己的群体凶暴，对其他群体则不凶暴。比丘们！就像那样的公牛，

对自己的牛群凶暴，对其他的牛则不凶暴。比丘们！我说这类人就像这样的譬喻。

四 比丘们！又，怎样的人是对其他群体凶暴，对自己的群体不凶暴呢？

比丘们！世间有一类人，使其他的群体（徒众）感到畏惧（战栗），但对自己的同伴群体（徒众）则不会。比丘们！

这样……乃至说……。

五 比丘们！又，怎样的人是对自己的群体凶暴，又对其他群体也凶暴呢？

比丘们！世间有一类人，使自己的同伴群体（徒众）感到畏惧（战栗），又使其他的群体（徒众）也感到畏惧（战栗）。比丘

们！这样……乃至说……。

六 比丘们！又，怎样的人是对自己的群体不凶暴，又对其他群体也不凶暴呢？

比丘们！世间有一类人，不使自己的同伴群体（徒众）感到畏惧（战栗），又对其他的群体（徒众）也不会。比丘们！

这样的人，是对自己的群体不凶暴，又对其他群体也不凶暴。比丘们！就像那样的公牛，对自己的

牛群不凶暴，对其他的牛也不凶暴。我说这类人，就像这样的譬喻。

比丘们！有这四种如同公牛比喻的人。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 4.101-150)/3.1 Valāhakavagga 云品 (AN 4.101-110)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.9 Rukkhasutta 四种树 (AN 4.109)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Rukkhasuttaṃ

109. “Cattārome, bhikkhave, rukkhā. Katame cattāro? Pheggu phegguparivāro, pheggu sāraparivāro, sāro phegguparivāro, sāro sāraparivāro – ime kho, bhikkhave, cattāro rukkhā. Evamevaṃ kho, bhikkhave, cattāro rukkhūpamā puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Pheggu phegguparivāro, pheggu sāraparivāro, sāro phegguparivāro, sāro sāraparivāro.

“Kathañca, bhikkhave, puggalo pheggu hoti phegguparivāro? Idha, bhikkhave, ekacco puggalo dussīlo hoti pāpadhammo; parisāpissa hoti dussīlā pāpadhammā. Evaṃ kho, bhikkhave, puggalo pheggu hoti phegguparivāro. Seyyathāpi so, bhikkhave, rukkho pheggu phegguparivāro; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

“Kathañca, bhikkhave, puggalo pheggu hoti sāraparivāro? Idha, bhikkhave, ekacco puggalo dussīlo hoti pāpadhammo; parisā ca khvassa hoti sīlavatī kalyāṇadhammā. Evaṃ kho, bhikkhave, puggalo pheggu hoti sāraparivāro. Seyyathāpi so, bhikkhave, rukkho pheggu sāraparivāro; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

“Kathañca, bhikkhave, puggalo sāro hoti phegguparivāro? Idha, bhikkhave, ekacco puggalo sīlavā hoti kalyāṇadhammo; parisā ca khvassa hoti dussīlā pāpadhammā. Evaṃ kho, bhikkhave, puggalo sāro hoti phegguparivāro. Seyyathāpi so, bhikkhave, rukkho sāro phegguparivāro; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

“Kathañca, bhikkhave, puggalo sāro hoti sāraparivāro? Idha bhikkhave, ekacco puggalo sīlavā hoti kalyāṇadhammo; parisāpissa hoti sīlavatī kalyāṇadhammā. Evaṃ kho, bhikkhave, puggalo sāro hoti sāraparivāro. Seyyathāpi so, bhikkhave, rukkho sāro sāraparivāro; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Ime kho, bhikkhave, cattāro rukkhūpamā puggalā santo saṃvijjamānā lokasmin”ti [pu. pa. 170]. Navamaṃ.

☸---------------------------------------------------------------------

一百〇九 四种树

一 “比丘们！有这四种树。是哪四种呢？

空疏（不坚实）而被空疏的围绕，空疏而被坚实的围绕，坚实而被空疏的围绕，坚实而被坚实的围绕。

比丘们！这就是四种树。

二 比丘们！正是这样，存在于世间的这四种如同树的人（补特伽罗）。是哪四种呢？

空疏而被空疏的围绕，……乃至……坚实而被坚实的围绕。

三 比丘们！怎样的人是空疏而被空疏的围绕呢？

比丘们！世间有一类人，是毁坏戒律、品行恶劣的；他的同伴（徒众）也是毁坏戒律、品行恶劣的。比丘

们！这样的人，是空疏而被空疏的围绕。比丘们！就像那样的树，空疏而被空疏

的围绕。我说这类人，就像这样的譬喻。

四 比丘们！又，怎样的人是空疏而被坚实的围绕呢？

比丘们！世间有一类人，是毁坏戒律、品行恶劣的。但他的同伴（徒众），则是持守戒律、品行善良的。

比丘们！这样……乃至说……。

五 比丘们！又，怎样的人是坚实而被空疏的围绕呢？

比丘们！世间有一类人，是持守戒律、品行善良的，但他的同伴（徒众），则是毁坏戒律、品行恶劣的。

比丘们！这样……乃至说……。

六 比丘们！又，怎样的人是坚实而被坚实的围绕呢？

比丘们！世间有一类人，是持守戒律、品行善良的，他的同伴（徒众）也持守戒律、品行善良。比丘

们！这样的人，是坚实而被坚实的围绕。比丘们！就像那样的树，坚实而被坚实的围绕。

我说这类人，就像这样的譬喻。

比丘们！存在于世间的这四种如同树的人。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 4.101-150)/3.1 Valāhakavagga 云品 (AN 4.101-110)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.10 Āsīvisasutta 四种蛇 (AN 4.110)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Āsīvisasuttaṃ

110. “Cattārome, bhikkhave, āsīvisā [āsivisā (ka.) pu. pa. 163]. Katame cattāro? Āgataviso na ghoraviso, ghoraviso na āgataviso, āgataviso ca ghoraviso ca, nevāgataviso na ghoraviso – ime kho, bhikkhave, cattāro āsīvisā. Evamevaṃ kho, bhikkhave, cattāro āsīvisūpamā puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Āgataviso na ghoraviso, ghoraviso na āgataviso, āgataviso ca ghoraviso ca, nevāgataviso na ghoraviso.

“Kathañca, bhikkhave, puggalo āgataviso hoti, na ghoraviso? Idha, bhikkhave, ekacco puggalo abhiṇhaṃ kujjhati. So ca khvassa kodho [kopo (ka.) pu. pa. 163] na dīgharattaṃ anuseti. Evaṃ kho, bhikkhave, puggalo āgataviso hoti, na ghoraviso. Seyyathāpi so, bhikkhave, āsīviso āgataviso, na ghoraviso; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

“Kathañca, bhikkhave, puggalo ghoraviso hoti, na āgataviso? Idha, bhikkhave, ekacco puggalo na heva kho abhiṇhaṃ kujjhati. So ca khvassa kodho dīgharattaṃ anuseti. Evaṃ kho, bhikkhave, puggalo ghoraviso hoti, na āgataviso. Seyyathāpi so, bhikkhave, āsīviso ghoraviso, na āgataviso; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

“Kathañca, bhikkhave, puggalo āgataviso ca hoti ghoraviso ca? Idha, bhikkhave, ekacco puggalo abhiṇhaṃ kujjhati. So ca khvassa kodho dīgharattaṃ anuseti. Evaṃ kho, bhikkhave, puggalo āgataviso ca hoti ghoraviso ca. Seyyathāpi so, bhikkhave, āsīviso āgataviso ca ghoraviso ca; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

“Kathañca, bhikkhave, puggalo nevāgataviso hoti na ghoraviso? Idha, bhikkhave, ekacco puggalo na heva kho abhiṇhaṃ kujjhati. So ca khvassa kodho na dīgharattaṃ anuseti. Evaṃ kho, bhikkhave, puggalo nevāgataviso hoti, na ghoraviso. Seyyathāpi so, bhikkhave, āsīviso nevāgataviso na ghoraviso; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Ime kho, bhikkhave, cattāro āsīvisūpamā puggalā santo saṃvijjamānā lokasmin”ti. Dasamaṃ.

Valāhakavaggo paṭhamo.

Tassuddānaṃ –

Dve valāhā kumbha-udaka, rahadā dve honti ambāni;

Mūsikā balībaddā rukkhā, āsīvisena te dasāti.

☸---------------------------------------------------------------------

一百一十 四种蛇

一 “比丘们！有这四种毒蛇。是哪四种呢？

即：毒性发作快但毒性不强（非剧毒），毒性强但发作不快，毒性发作快且毒性强，毒性发作不快且毒性不强。

比丘们！这就是四种毒蛇。

二 比丘们！正是这样，存在于世间的这四种如同毒蛇的人（补特伽罗）。是哪四种呢？

即：毒性发作快但毒性不强，……乃至……毒性发作不快且毒性不强。

三 比丘们！又，怎样的人是毒性发作快但毒性不强呢？

比丘们！世间有一类人，常常发怒（忿怒），但他的愤怒则不会持续很久。比丘们！有

这样的人，是毒性发作快但毒性不强。比丘们！就像那样的蛇，毒性发作快但毒性不强。我说这类人，

就像这样的譬喻。

四 比丘们！又，怎样的人是毒性强但发作不快呢？

比丘们！世间有一类人，不常常发怒，但他的愤怒则会持续很久。比丘们！这样

……乃至说……。

五 比丘们！又，怎样的人是毒性发作快且毒性强呢？

比丘们！世间有一类人，常常发怒，他的愤怒又持续很久。比丘们！这样……

乃至说……。

六 比丘们！又，怎样的人是毒性发作不快且毒性不强呢？

比丘们！世间有一类人，既不常常发怒，他的愤怒又不持续很久。比丘们！有

这样的人，既毒性发作不快，又毒性不强。比丘们！就像那样的蛇，毒性发作不快且毒性不强。我

说这类人，就像这样的譬喻。”

比丘们！存在于世间的这四种如同毒蛇比喻的人。

云品第一。

品的摄颂：

两云、水瓶与水、两湖以及芒果；

鼠、公牛、树，连同毒蛇共十经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 4.101-150)/3.2 Kesivagga 只尸品 (AN 4.111-120)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.1 Kesisutta 驯马师只尸 (AN 4.111)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(12) 2. Kesivaggo

1. Kesisuttaṃ

111. Atha kho kesi assadammasārathi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho kesiṃ assadammasārathiṃ bhagavā etadavoca – “tvaṃ khosi, kesi, paññāto assadammasārathīti [saññāto assadammasārathi (sī. syā. kaṃ. pī.)]. Kathaṃ pana tvaṃ, kesi, assadammaṃ vinesī”ti? “Ahaṃ kho, bhante, assadammaṃ saṇhenapi vinemi, pharusenapi vinemi, saṇhapharusenapi vinemī”ti. “Sace te, kesi, assadammo saṇhena vinayaṃ na upeti, pharusena vinayaṃ na upeti, saṇhapharusena vinayaṃ na upeti, kinti naṃ karosī”ti? “Sace me, bhante, assadammo saṇhena vinayaṃ na upeti, pharusena vinayaṃ na upeti, saṇhapharusena vinayaṃ na upeti; hanāmi naṃ, bhante. Taṃ kissa hetu? Mā me ācariyakulassa avaṇṇo ahosī”ti.

“Bhagavā pana, bhante, anuttaro purisadammasārathi. Kathaṃ pana, bhante, bhagavā purisadammaṃ vinetī”ti? “Ahaṃ kho, kesi, purisadammaṃ saṇhenapi vinemi, pharusenapi vinemi, saṇhapharusenapi vinemi. Tatridaṃ, kesi, saṇhasmiṃ – iti kāyasucaritaṃ iti kāyasucaritassa vipāko, iti vacīsucaritaṃ iti vacīsucaritassa vipāko, iti manosucaritaṃ iti manosucaritassa vipāko, iti devā, iti manussāti. Tatridaṃ, kesi, pharusasmiṃ – iti kāyaduccaritaṃ iti kāyaduccaritassa vipāko, iti vacīduccaritaṃ iti vacīduccaritassa vipāko, iti manoduccaritaṃ iti manoduccaritassa vipāko, iti nirayo, iti tiracchānayoni, iti pettivisayo”ti.

“Tatridaṃ, kesi, saṇhapharusasmiṃ – iti kāyasucaritaṃ iti kāyasucaritassa vipāko, iti kāyaduccaritaṃ iti kāyaduccaritassa vipāko, iti vacīsucaritaṃ iti vacīsucaritassa vipāko, iti vacīduccaritaṃ iti vacīduccaritassa vipāko, iti manosucaritaṃ iti manosucaritassa vipāko, iti manoduccaritaṃ iti manoduccaritassa vipāko, iti devā, iti manussā, iti nirayo, iti tiracchānayoni, iti pettivisayo”ti.

“Sace te, bhante, purisadammo saṇhena vinayaṃ na upeti, pharusena vinayaṃ na upeti, saṇhapharusena vinayaṃ na upeti, kinti naṃ bhagavā karotī”ti? “Sace me, kesi, purisadammo saṇhena vinayaṃ na upeti, pharusena vinayaṃ na upeti, saṇhapharusena vinayaṃ na upeti, hanāmi naṃ, kesī”ti. “Na kho, bhante, bhagavato pāṇātipāto kappati. Atha ca pana bhagavā evamāha – ‘hanāmi, naṃ kesī’”ti! “Saccaṃ, kesi! Na tathāgatassa pāṇātipāto kappati. Api ca yo purisadammo saṇhena vinayaṃ na upeti, pharusena vinayaṃ na upeti, saṇhapharusena vinayaṃ na upeti, na taṃ tathāgato vattabbaṃ anusāsitabbaṃ maññati, nāpi viññū sabrahmacārī vattabbaṃ anusāsitabbaṃ maññanti. Vadho heso, kesi, ariyassa vinaye – yaṃ na tathāgato vattabbaṃ anusāsitabbaṃ maññati, nāpi viññū sabrahmacārī vattabbaṃ anusāsitabbaṃ maññantī”ti.

“So hi nūna, bhante, suhato hoti – yaṃ na tathāgato vattabbaṃ anusāsitabbaṃ maññati, nāpi viññū sabrahmacārī vattabbaṃ anusāsitabbaṃ maññantīti. Abhikkantaṃ, bhante, abhikkantaṃ, bhante…pe… upāsakaṃ maṃ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第二 只尸品

一百一十一 驯马师只尸

一 有一次，善于调马的驯马师只尸，前来拜访世尊之处。到了之后，向世尊问候，然后坐在一旁。世

尊对坐在一旁的善于调马的驯马师只尸说：

二 “只尸！你被称为善于调马的驯马师。那么，只尸！你是怎样调伏需要调教的马呢？”

“大德！我用柔和的方法调伏需要调教的马，也用粗暴的方法调伏，也用柔和与粗暴相结合的方法调伏。”

“只尸！如果你对需要调教的马，用柔和的方法调教没有效果，用粗暴的方法调教也没有效果，用柔和与粗暴相结合的方法调教，

还是没有效果时，你会怎么做？”

“大德！如果我对需要调教的马，用柔和的方法调教没有效果，用粗暴的方法调教也没有效果，用柔和与粗暴相结合的方法调教

仍然没有效果时，大德！我就会杀了它。为什么呢？是为了不让我师门蒙受耻辱。大德！世尊也是无

上的调御丈夫者；那么，大德！世尊是怎样调伏需要调教的人呢？”

三 “只尸！我也用柔和的方法调伏需要调教的人，也用粗暴的方法调伏，也用柔和与粗暴相结合的方法调伏。

只尸！这里，用柔和的方法，是这样说的：这是身善行，这是身善行的果报；

这是语善行，这是语善行的果报；这是意善行，这是意善行的果报；

（善报）就是天界与人间。

只尸！这里，用粗暴的方法，是这样说的：这是身恶行，这是身恶行的果报……

乃至……意恶行，……果报；（恶报）就是地狱、畜生、饿鬼。

只尸！这里，用柔和与粗暴相结合的方法，是这样说的：这是身善行，这是身善行的果报；

这是身恶行，这是身恶行的果报；……乃至……意善行，这是意善行的果报；这是

意恶行，这是意恶行的果报；（善恶报）就是天界、人间、地狱、畜生与饿鬼境界。”

“大德！您如果用柔和的方法调伏需要调教的人没有效果，用粗暴的方法调教也没有效果，用柔和与粗暴相结合的方法仍然没有

效果时，对他将怎么办呢？”

“只尸！我用柔和的方法调伏需要调教的人没有效果，……用柔和与粗暴相结合的方法调伏没有效果时，我‘杀’了他。”

四 “大德！世尊！难道不应该不杀生吗？即使如此，世尊却说…“我须杀他！””

“只尸！确实，如来不应该杀生。但是如果对任何需要调教的人，用柔和的方法调教没有效果，……乃至

……用柔和与粗暴相结合的方法调教没有效果时，如来对他，不再认为（视作）是应该教导、应该告诫的人。而且，有智慧的

同修行者，也（对他）不再认为（视作）是应该教导、应该告诫的人。只尸！在圣者的律法中，（对于这种人）

如来不再认为应该对他言说、应该告诫他。而且，有智慧的同修行者，也不再认为应该对他言说、应该告诫他，这就是‘杀’。”

“大德！如来不再认为（视作）是应该教导、应该告诫的人；有智慧的同修行者，也不再认为（视作）是应该教导、应该

告诫的人，对他来说，这确实就如同被杀了。大德！太好了（奇哉），大德！太好了！……乃至……

大德！世尊，我从今以后，心中记存，终身皈依。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 4.101-150)/3.2 Kesivagga 只尸品 (AN 4.111-120)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.2 Javasutta 良马的速度 (AN 4.112)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Javasuttaṃ

112. “Catūhi, bhikkhave, aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati. Katamehi catūhi? Ajjavena, javena, khantiyā, soraccena – imehi kho, bhikkhave, catūhi aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti, rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati.

“Evamevaṃ kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassa. Katamehi catūhi? Ajjavena, javena, khantiyā, soraccena – imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassā”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

一百一十二 良马的速度

一 “比丘们！成就四种特质的国王的良种马，适合国王，堪为国王使用，可称为国王的得力助手（股肱）。

是哪四种呢？

即：正直（Ajjava）、神速（Jāva）、忍耐（Khanti）、柔和（Soracca）。

比丘们！成就这四种特质的国王的良种马，适合国王，堪为国王使用，称为国王的得力助手。

二 比丘们！正是这样，成就这四种法的比丘，是值得请来供养（应请）、值得特别请来供养（极应请）、是值得布施（应供施）、是值得合掌礼敬（应合掌），

是世间无上的福田。是哪四种呢？

即：正直、（智慧）神速、忍耐、柔和。

比丘们！成就这四种法的比丘，是值得请来供养……乃至……是世间无上的福田。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 4.101-150)/3.2 Kesivagga 只尸品 (AN 4.111-120)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.3 Patodasutta 见鞭影 (AN 4.113)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Patodasuttaṃ

113. “Cattārome, bhikkhave, bhadrā assājānīyā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, bhikkhave, ekacco bhadro assājānīyo patodacchāyaṃ disvā saṃvijjati saṃvegaṃ āpajjati – ‘kiṃ nu kho maṃ ajja assadammasārathi kāraṇaṃ kāressati, kimassāhaṃ [kathamassāhaṃ (ka.)] paṭikaromī’ti! Evarūpopi, bhikkhave, idhekacco bhadro assājānīyo hoti. Ayaṃ, bhikkhave, paṭhamo bhadro assājānīyo santo saṃvijjamāno lokasmiṃ.

“Puna caparaṃ, bhikkhave, idhekacco bhadro assājānīyo na heva kho patodacchāyaṃ disvā saṃvijjati saṃvegaṃ āpajjati, api ca kho lomavedhaviddho saṃvijjati saṃvegaṃ āpajjati – ‘kiṃ nu kho maṃ ajja assadammasārathi kāraṇaṃ kāressati, kimassāhaṃ paṭikaromī’ti! Evarūpopi, bhikkhave, idhekacco bhadro assājānīyo hoti. Ayaṃ, bhikkhave, dutiyo bhadro assājānīyo santo saṃvijjamāno lokasmiṃ.

“Puna caparaṃ, bhikkhave, idhekacco bhadro assājānīyo na heva kho patodacchāyaṃ disvā saṃvijjati saṃvegaṃ āpajjati nāpi lomavedhaviddho saṃvijjati saṃvegaṃ āpajjati, api ca kho cammavedhaviddho saṃvijjati saṃvegaṃ āpajjati – ‘kiṃ nu kho maṃ ajja assadammasārathi kāraṇaṃ kāressati, kimassāhaṃ paṭikaromī’ti! Evarūpopi, bhikkhave, idhekacco bhadro assājānīyo hoti. Ayaṃ, bhikkhave, tatiyo bhadro assājānīyo santo saṃvijjamāno lokasmiṃ.

“Puna caparaṃ, bhikkhave, idhekacco bhadro assājānīyo na heva kho patodacchāyaṃ disvā saṃvijjati saṃvegaṃ āpajjati nāpi lomavedhaviddho saṃvijjati saṃvegaṃ āpajjati nāpi cammavedhaviddho saṃvijjati saṃvegaṃ āpajjati, api ca kho aṭṭhivedhaviddho saṃvijjati saṃvegaṃ āpajjati – ‘kiṃ nu kho maṃ ajja assadammasārathi kāraṇaṃ kāressati, kimassāhaṃ paṭikaromī’ti! Evarūpopi, bhikkhave, idhekacco bhadro assājānīyo hoti. Ayaṃ, bhikkhave, catuttho bhadro assājānīyo santo saṃvijjamāno lokasmiṃ. Ime kho, bhikkhave, cattāro bhadrā assājānīyā santo saṃvijjamānā lokasmiṃ.

“Evamevaṃ kho, bhikkhave, cattārome bhadrā purisājānīyā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, bhikkhave, ekacco bhadro purisājānīyo suṇāti – ‘amukasmiṃ nāma gāme vā nigame vā itthī vā puriso vā dukkhito vā kālaṅkato [kālakato (sī. syā. kaṃ. pī.)] vā’ti. So tena saṃvijjati, saṃvegaṃ āpajjati. Saṃviggo yoniso padahati. Pahitatto kāyena ceva paramasaccaṃ [paramatthasaccaṃ (ka.) ma. ni. 2.183 passitabbaṃ] sacchikaroti, paññāya ca ativijjha passati. Seyyathāpi so, bhikkhave, bhadro assājānīyo patodacchāyaṃ disvā saṃvijjati saṃvegaṃ āpajjati; tathūpamāhaṃ, bhikkhave, imaṃ bhadraṃ purisājānīyaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco bhadro purisājānīyo hoti. Ayaṃ, bhikkhave, paṭhamo bhadro purisājānīyo santo saṃvijjamāno lokasmiṃ.

“Puna caparaṃ, bhikkhave, idhekacco bhadro purisājānīyo na heva kho suṇāti – ‘amukasmiṃ nāma gāme vā nigame vā itthī vā puriso vā dukkhito vā kālaṅkato vā’ti, api ca kho sāmaṃ passati itthiṃ vā purisaṃ vā dukkhitaṃ vā kālaṅkataṃ vā. So tena saṃvijjati, saṃvegaṃ āpajjati. Saṃviggo yoniso padahati. Pahitatto kāyena ceva paramasaccaṃ sacchikaroti, paññāya ca ativijjha passati. Seyyathāpi so, bhikkhave, bhadro assājānīyo lomavedhaviddho saṃvijjati saṃvegaṃ āpajjati; tathūpamāhaṃ, bhikkhave, imaṃ bhadraṃ purisājānīyaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco bhadro purisājānīyo hoti. Ayaṃ, bhikkhave, dutiyo bhadro purisājānīyo santo saṃvijjamāno lokasmiṃ.

“Puna caparaṃ, bhikkhave, idhekacco bhadro purisājānīyo na heva kho suṇāti – ‘amukasmiṃ nāma gāme vā nigame vā itthī vā puriso vā dukkhito vā kālaṅkato vā’ti, nāpi sāmaṃ passati itthiṃ vā purisaṃ vā dukkhitaṃ vā kālaṅkataṃ vā, api ca khvassa ñāti vā sālohito vā dukkhito vā hoti kālaṅkato vā. So tena saṃvijjati, saṃvegaṃ āpajjati. Saṃviggo yoniso padahati. Pahitatto kāyena ceva paramasaccaṃ sacchikaroti, paññāya ca ativijjha passati. Seyyathāpi so, bhikkhave, bhadro assājānīyo cammavedhaviddho saṃvijjati saṃvegaṃ āpajjati; tathūpamāhaṃ, bhikkhave, imaṃ bhadraṃ purisājānīyaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco bhadro purisājānīyo hoti. Ayaṃ, bhikkhave, tatiyo bhadro purisājānīyo santo saṃvijjamāno lokasmiṃ.

“Puna caparaṃ, bhikkhave, idhekacco bhadro purisājānīyo na heva kho suṇāti – ‘amukasmiṃ nāma gāme vā nigame vā itthī vā puriso vā dukkhito vā kālaṅkato vā’ti, nāpi sāmaṃ passati itthiṃ vā purisaṃ vā dukkhitaṃ vā kālaṅkataṃ vā, nāpissa ñāti vā sālohito vā dukkhito vā hoti kālaṅkato vā, api ca kho sāmaññeva phuṭṭho hoti sārīrikāhi vedanāhi dukkhāhi tibbāhi [tippāhi (sī. pī.)] kharāhi kaṭukāhi asātāhi amanāpāhi pāṇaharāhi. So tena saṃvijjati, saṃvegaṃ āpajjati. Saṃviggo yoniso padahati. Pahitatto kāyena ceva paramasaccaṃ sacchikaroti, paññāya ca ativijjha passati. Seyyathāpi so, bhikkhave, bhadro assājānīyo aṭṭhivedhaviddho saṃvijjati saṃvegaṃ āpajjati; tathūpamāhaṃ, bhikkhave, imaṃ bhadraṃ purisājānīyaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco bhadro purisājānīyo hoti. Ayaṃ, bhikkhave, catuttho bhadro purisājānīyo santo saṃvijjamāno lokasmiṃ. Ime kho, bhikkhave, cattāro bhadrā purisājānīyā santo saṃvijjamānā lokasmin”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

一百一十三 见鞭影

一 “比丘们！有这四种良种马，存在于世间。是哪四种呢？

比丘们！世间有一类良种马，看见鞭子的影子，就已警觉、悚惧，生起迫切感，心想：‘今天我的驯马师

会对我采取什么措施（指令）呢？我该如何回应他呢？’比丘们！世间有这样一类良种

马。比丘们！这是第一种良种马，存在于世间。

二 再者，比丘们！世间有一类良种马，看见鞭子的影子，不警觉、不悚惧，但是当鞭子触及（刺）毛发时（lomavedhaviddho），则警觉、悚惧，生起迫切感。

心想：‘今天我的驯马师将对我采取什么措施呢？我该如何回应他呢？’比丘

们！世间有这样一类良种马。比丘们！这是第二种良种马，存在于世间。

三 再者，比丘们！世间有一类良种马，看见鞭子的影子，不警觉、不悚惧，鞭子触及毛发时

也不警觉、不悚惧，但是当鞭子打破（裂）它的皮肤时（cammavedhaviddho），则警觉且悚惧，生起迫切感。心想：‘今天我的驯马师将对我采取什么措施

呢？我该如何回应他呢？’比丘们！世间有这样一类良种马。比丘们！这是第三种

良种马，存在于世间。

四 再者，比丘们！世间有一类良种马，看见鞭子的影子，不警觉、不悚惧，鞭子触及毛发时也

不警觉、不悚惧，鞭子打破皮肤时也不警觉、不悚惧，但是当鞭打深及（坏）它的骨头时（aṭṭhivedhaviddho），则警觉且悚惧，生起迫切感。心想：‘今天我的驯马师

将对我采取什么措施呢？我该如何回应他呢？’比丘们！世间有这样一类良种

马。比丘们！这是第四种良种马，存在于世间。

比丘们！有这四种良种马，存在于世间。

五 比丘们！正是这样，有这四种贤善之人（良善如马的人，purisājānīya），存在于世间。是哪四种呢？

比丘们！世间有一类贤善之人，听说在某个村庄或市镇，有女人或男人受苦或死亡。他

因此而警觉、悚惧，生起迫切感，如理地努力精进，使自己通过身证得最高真谛，并通过智慧彻底洞察。

比丘们！就像那看见鞭影就警觉、悚惧的良种马。比丘们！我说这类贤善之人，就像这样的譬喻。

比丘们！世间有这样一类贤善之人。比丘们！这是第一种贤善之人，存在于世间。

六 再者，比丘们！世间有一类贤善之人，虽然不曾听说在某个村庄或市镇，有女人或男人

受苦或死亡，但他亲眼看见女人或男人受苦或死亡。他因此而警觉、悚惧，生起迫切感，如理地努力精进，

使自己通过身证得最高真谛，并通过智慧彻底洞察。比丘们！就像那毛发被鞭子触及时

才警觉、悚惧的良种马。比丘们！我说……。比丘们！世间有这样一类贤善之人。比丘们！这是第

二种贤善之人，存在于世间。

七 再者，比丘们！世间有一类贤善之人，不曾听说在某个村庄……死亡，又虽然自己不曾看见

女人或男人受苦或死亡，但是他的亲戚或同族人受苦或死亡。他因此而警觉、悚惧，生起迫切感，如理地

努力精进，使自己通过身证得最高真谛，并通过智慧彻底洞察。比丘们！就像那皮肤

被打破时才警觉、悚惧的良种马。比丘们！我说这类贤善之人，就像这样的譬喻。比丘们！世间有这样一类

贤善之人。比丘们！这是第三种贤善之人，存在于世间。

八 再者，比丘们！世间有一类贤善之人，不曾听说在某个村庄……死亡，又自己不曾看见女

人或男人受苦或死亡，又，虽然不曾听说他的亲戚或同族人受苦或死亡，但他自身感受到了身体上的痛苦、剧烈、

粗重、难受、不适意、甚至能致死的感受。他因此而警觉且悚惧，生起迫切感，如理地……并通过智慧彻底洞察。比丘

们！就像那鞭打深及骨头时才警觉且悚惧的良种马。比丘们！我说这类贤善之人，就像这样的譬喻。比丘们！

世间有这样一类贤善之人。比丘们！这是第四种贤善之人，存在于世间。

比丘们！存在于世间的这四种贤善之人。”

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 4.101-150)/3.2 Kesivagga 只尸品 (AN 4.111-120)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.4 Nāgasutta 王者之象 (AN 4.114)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Nāgasuttaṃ

114. “Catūhi, bhikkhave, aṅgehi samannāgato rañño nāgo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati. Katamehi catūhi? Idha, bhikkhave, rañño nāgo sotā ca hoti, hantā ca, khantā ca, gantā ca.

“Kathañca, bhikkhave, rañño nāgo sotā hoti? Idha, bhikkhave, rañño nāgo yamenaṃ hatthidammasārathi kāraṇaṃ kāreti – yadi vā katapubbaṃ yadi vā akatapubbaṃ – taṃ aṭṭhiṃ katvā [aṭṭhikatvā (sī. syā. kaṃ. pī.) a. ni. 5.140] manasi katvā sabbacetasā [sabbaṃ cetaso (sabbattha)] samannāharitvā ohitasoto suṇāti. Evaṃ kho, bhikkhave, rañño nāgo sotā hoti.

“Kathañca, bhikkhave, rañño nāgo hantā hoti? Idha, bhikkhave, rañño nāgo saṅgāmagato hatthimpi hanati, hatthāruhampi hanati, assampi hanati, assāruhampi hanati, rathampi hanati, rathikampi hanati, pattikampi hanati. Evaṃ kho, bhikkhave, rañño nāgo hantā hoti.

“Kathañca, bhikkhave, rañño nāgo khantā hoti? Idha bhikkhave, rañño nāgo saṅgāmagato khamo hoti sattippahārānaṃ asippahārānaṃ usuppahārānaṃ pharasuppahārānaṃ [“pharasuppahārānan”ti idaṃ padaṃ syāmapotthake natthi. ma. ni. 3.217 passitabbaṃ] bheripaṇavasaṅkhatiṇavaninnādasaddānaṃ. Evaṃ kho, bhikkhave, rañño nāgo khantā hoti.

“Kathañca, bhikkhave, rañño nāgo gantā hoti? Idha, bhikkhave, rañño nāgo yamenaṃ hatthidammasārathi disaṃ peseti – yadi vā gatapubbaṃ yadi vā agatapubbaṃ – taṃ khippameva gantā hoti. Evaṃ kho, bhikkhave, rañño nāgo gantā hoti. Imehi kho, bhikkhave, catūhi aṅgehi samannāgato rañño nāgo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati.

“Evamevaṃ kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu āhuneyyo hoti …pe… anuttaraṃ puññakkhettaṃ lokassa. Katamehi catūhi? Idha, bhikkhave, bhikkhu sotā ca hoti, hantā ca, khantā ca, gantā ca.

“Kathañca, bhikkhave, bhikkhu sotā hoti? Idha, bhikkhave, bhikkhu tathāgatappavedite dhammavinaye desiyamāne aṭṭhiṃ katvā manasi katvā sabbacetasā samannāharitvā ohitasoto dhammaṃ suṇāti. Evaṃ kho, bhikkhave, bhikkhu sotā hoti.

“Kathañca, bhikkhave, bhikkhu hantā hoti? Idha, bhikkhave, bhikkhu uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti (hanati) [( ) natthi sī. syā. pī. potthakesu. a. ni. 4.164 paṭipadāvagge catutthasutte pana “sametī”ti padaṃ sabbatthapi dissati] byantīkaroti anabhāvaṃ gameti, uppannaṃ byāpādavitakkaṃ…pe… uppannaṃ vihiṃsāvitakkaṃ…pe… uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti hanati byantīkaroti anabhāvaṃ gameti. Evaṃ kho, bhikkhave, bhikkhu hantā hoti.

“Kathañca, bhikkhave, bhikkhu khantā hoti? Idha, bhikkhave, bhikkhu khamo hoti sītassa uṇhassa jighacchāya pipāsāya, ḍaṃsamakasavātātapasarīsapasamphassānaṃ duruttānaṃ durāgatānaṃ vacanapathānaṃ uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti. Evaṃ kho, bhikkhave, bhikkhu khantā hoti.

“Kathañca, bhikkhave, bhikkhu gantā hoti? Idha, bhikkhave, bhikkhu yāyaṃ disā agatapubbā iminā dīghena addhunā yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ, taṃ khippaññeva gantā hoti. Evaṃ kho, bhikkhave, bhikkhu gantā hoti. Imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassā”ti. Catutthaṃ.

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一百一十四 王者之象

一 “比丘们！成就四种特质的国王之象，适合国王，堪为国王使用，可称为国王的得力助手（股肱）。是哪四种

呢？

比丘们！世间国王之象有这样的：（一）能听从指令者（Sotā），（二）能摧毁敌阵者（Hantā），（三）能忍耐者（Khantā），（四）能前往者（Gantā）。

二 比丘们！国王之象怎样是能听从指令者呢？

比丘们！世间国王之象，对于驯象师所指令的任何任务——无论是以前做过的还是没做过的——都用心专注（aṭṭhiṃ katvā manasi katvā）、全心投入（sabbacetasā samannāharitvā）、倾听领受（ohitasoto suṇāti）。比丘们！这样，国王之象

是能听从指令者。

三 比丘们！又，国王之象怎样是能摧毁敌阵者呢？

比丘们！世间国王之象，投入战斗时，能摧毁（杀）敌方的象、骑象者、马、骑马

者、战车、乘车者、步兵。比丘们！这样，国王之象是能摧毁敌阵者。

四 比丘们！又，国王之象怎样是能忍耐者呢？

比丘们！世间国王之象，投入战斗时，能忍受长矛、刀剑、弓箭、斧头的攻击，以及战鼓、钹（paṇava）、螺贝（saṅkha）、定音鼓（tiṇava）等（bheripaṇavasaṅkhatiṇavaninnāda）喧嚣的声音。比丘们！这样，国王之象是能忍耐者。

五 比丘们！又，国王之象怎样是能前往者呢？

比丘们！世间国王之象，对于驯象师派遣它前往任何方向——无论是以前去过的还是没去过的，

它都能迅速前往。比丘们！这样，国王之象是能前往者。

比丘们！成就这四种特质的国王之象……可称为得力助手。

六 比丘们！正是这样，成就四种法的比丘，是值得请来供养……乃至……是世间无上的福田。

是哪四种呢？

比丘们！世间有这样的比丘：（一）能听闻法者，（二）能灭除（杀）恶法者，（三）能忍耐者，（四）能趋向（行）涅槃者。

七 比丘们！又，比丘怎样是能听闻法者呢？

比丘们！世间有比丘，对于如来所宣说的法与律，在教导时，用心专注、全心投入、

倾听佛法。比丘们！这样的比丘，就是能听闻法者。

八 比丘们！又，比丘怎样是能灭除（杀）恶法者呢？

比丘们！世间有比丘，对于已生起的欲寻，不容忍它，舍断它、去除它（vinodeti hanati）、使它灭绝、令其不复存在；对于已

生起的嗔寻……乃至……已生起的害寻……乃至……对于不断生起的邪恶不善法，不容忍它们，舍断它们、去除它们、使它们灭绝，

令其不复存在。比丘们！这样的比丘，就是能灭除恶法者。

九 比丘们！又，比丘怎样是能忍耐者呢？

比丘们！世间有比丘，能忍耐寒冷、炎热、饥饿、口渴，能忍耐蚊、虻、风吹、日晒、爬虫的触碰，能

忍耐辱骂、诽谤以及已生起的身体上的痛苦、剧烈、粗重、难受、不适意、甚至能致死的感受。比丘们！这样的比丘，就是

能忍耐者。

一〇 比丘们！又，比丘怎样是能趋向（行）涅槃者呢？

比丘们！世间有比丘，能迅速趋向那在此漫长轮回（生死）中，从未抵达过的方向，即：一切行（有为法）的止息，

舍弃一切（烦恼）生存基础（依），渴爱的灭尽，能迅速直接趋向离贪、灭、涅槃。比丘们！这样的比丘，

就是能趋向涅槃者。

比丘们！成就这四种法的比丘，是值得请来供养……是世间无上的福田。”

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☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 4.101-150)/3.2 Kesivagga 只尸品 (AN 4.111-120)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.5 Ṭhānasutta 四种情况 (AN 4.115)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Ṭhānasuttaṃ

115. “Cattārimāni, bhikkhave, ṭhānāni. Katamāni cattāri? Atthi, bhikkhave, ṭhānaṃ amanāpaṃ kātuṃ; tañca kayiramānaṃ anatthāya saṃvattati. Atthi, bhikkhave, ṭhānaṃ amanāpaṃ kātuṃ; tañca kayiramānaṃ atthāya saṃvattati. Atthi, bhikkhave, ṭhānaṃ manāpaṃ kātuṃ; tañca kayiramānaṃ anatthāya saṃvattati. Atthi, bhikkhave, ṭhānaṃ manāpaṃ kātuṃ; tañca kayiramānaṃ atthāya saṃvattati.

“Tatra, bhikkhave, yamidaṃ [yadidaṃ (syā. kaṃ. ka.)] ṭhānaṃ amanāpaṃ kātuṃ; tañca kayiramānaṃ anatthāya saṃvattati – idaṃ, bhikkhave, ṭhānaṃ ubhayeneva na kattabbaṃ maññati [paññāyati (?)]. Yampidaṃ [yadidaṃ (ka.)] ṭhānaṃ amanāpaṃ kātuṃ; imināpi naṃ [taṃ (sī. pī.) syāmapotthake natthi] na kattabbaṃ maññati. Yampidaṃ ṭhānaṃ kayiramānaṃ anatthāya saṃvattati; imināpi naṃ [taṃ (pī.) sī. syā. potthakesu natthi] na kattabbaṃ maññati. Idaṃ, bhikkhave, ṭhānaṃ ubhayeneva na kattabbaṃ maññati.

“Tatra, bhikkhave, yamidaṃ ṭhānaṃ amanāpaṃ kātuṃ; tañca kayiramānaṃ atthāya saṃvattati – imasmiṃ, bhikkhave, ṭhāne bālo ca paṇḍito ca veditabbo purisathāme purisavīriye purisaparakkame. Na, bhikkhave, bālo iti paṭisañcikkhati – ‘kiñcāpi kho idaṃ ṭhānaṃ amanāpaṃ kātuṃ; atha carahidaṃ ṭhānaṃ kayiramānaṃ atthāya saṃvattatī’ti. So taṃ ṭhānaṃ na karoti. Tassa taṃ ṭhānaṃ akayiramānaṃ anatthāya saṃvattati. Paṇḍito ca kho, bhikkhave, iti paṭisañcikkhati – ‘kiñcāpi kho idaṃ ṭhānaṃ amanāpaṃ kātuṃ; atha carahidaṃ ṭhānaṃ kayiramānaṃ atthāya saṃvattatī’ti. So taṃ ṭhānaṃ karoti. Tassa taṃ ṭhānaṃ kayiramānaṃ atthāya saṃvattati.

“Tatra, bhikkhave, yamidaṃ [yadidaṃ (syā. kaṃ.)] ṭhānaṃ manāpaṃ kātuṃ; tañca kayiramānaṃ anatthāya saṃvattati – imasmimpi, bhikkhave, ṭhāne bālo ca paṇḍito ca veditabbo purisathāme purisavīriye purisaparakkame. Na, bhikkhave, bālo iti paṭisañcikkhati – ‘kiñcāpi kho idaṃ ṭhānaṃ manāpaṃ kātuṃ; atha carahidaṃ ṭhānaṃ kayiramānaṃ anatthāya saṃvattatī’ti. So taṃ ṭhānaṃ karoti. Tassa taṃ ṭhānaṃ kayiramānaṃ anatthāya saṃvattati. Paṇḍito ca kho, bhikkhave, iti paṭisañcikkhati – ‘kiñcāpi kho idaṃ ṭhānaṃ manāpaṃ kātuṃ; atha carahidaṃ ṭhānaṃ kayiramānaṃ anatthāya saṃvattatī’ti. So taṃ ṭhānaṃ na karoti. Tassa taṃ ṭhānaṃ akayiramānaṃ atthāya saṃvattati.

“Tatra, bhikkhave, yamidaṃ ṭhānaṃ manāpaṃ kātuṃ, tañca kayiramānaṃ atthāya saṃvattati – idaṃ, bhikkhave, ṭhānaṃ ubhayeneva kattabbaṃ maññati. Yampidaṃ ṭhānaṃ manāpaṃ kātuṃ, imināpi naṃ kattabbaṃ maññati; yampidaṃ ṭhānaṃ kayiramānaṃ atthāya saṃvattati, imināpi naṃ kattabbaṃ maññati. Idaṃ, bhikkhave, ṭhānaṃ ubhayeneva kattabbaṃ maññati. Imāni kho, bhikkhave, cattāri ṭhānānī”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

一百一十五 四种情况

一 “比丘们！有这四种情况（处）。是哪四种呢？

比丘们！有一种情况，做起来是令人不愉快的（非可意），而且这样做会导致不利（无利）。比丘们！有一种情况，做起来是令人不愉快的

，但这样做能导致利益（利）。比丘们！有一种情况，做起来是令人愉快的（可意），但这样做会导致不利。比丘们！有

一种情况，做起来是令人愉快的，而且这样做能导致利益。

二 比丘们！这里，对于那种做起来令人不愉快、且会导致不利的情况。这种情况，比丘们！智者会认为

基于两个原因都不该做。也就是说：因为它做起来令人不愉快，所以认为不该做；因为它会导致不利，所以也认为不该做。比丘

们！这种情况，智者会认为基于这两个原因都不该做。

三 比丘们！这里，对于那种做起来令人不愉快、但能导致利益的情况。比丘们！在这种情况下，通过个人的力量、

个人的努力与个人的勇猛，应当辨别出愚者和智者。比丘们！愚者不会这样省察思量：‘这种情况做起来

虽然令人不愉快，但这样做能导致利益。’所以他就不做这种情况，由于他不去做，结果导致了不利（失利）。诸

比丘！但智者则会这样省察思量：‘这种情况做起来虽然令人不愉快，但这样做能导致利益。’所以他去做

这种情况，由于他去做了，结果导致了利益。

四 比丘们！这里，对于那种做起来令人愉快、但会导致不利的情况。比丘们！在这种情况下，也通过个人的力量、

个人的努力与个人的勇猛，应当辨别出愚者和智者。比丘们！愚者不会这样省察思量：‘这种情况做

起来虽然令人愉快，但这样做会导致不利。’所以他就去做了这种情况，由于他去做了，结果导致了不利。比丘们！但智者

则会这样省察思量：‘这种情况做起来虽然令人愉快，但这样做会导致不利。’所以他就不去做这种情况，由于他不去做

，结果避免了不利（不生无利）。

五 比丘们！这里，对于那种做起来令人愉快、而且能导致利益的情况。这种情况，比丘们！智者会认为基于两个原因都

应该做。也就是说：因为它做起来令人愉快，为此认为应该做；因为它能导致利益，为此也认为应该做。比丘们！

这种情况，智者会认为基于这两个原因都应该做。

比丘们！这就是四种情况。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 4.101-150)/3.2 Kesivagga 只尸品 (AN 4.111-120)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.6 Appamādasutta 四不放逸 (AN 4.116)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Appamādasuttaṃ

116. “Catūhi, bhikkhave, ṭhānehi appamādo karaṇīyo. Katamehi catūhi? Kāyaduccaritaṃ, bhikkhave, pajahatha, kāyasucaritaṃ bhāvetha; tattha ca mā pamādattha. Vacīduccaritaṃ, bhikkhave, pajahatha, vacīsucaritaṃ bhāvetha; tattha ca mā pamādattha. Manoduccaritaṃ, bhikkhave, pajahatha, manosucaritaṃ bhāvetha; tattha ca mā pamādattha. Micchādiṭṭhiṃ, bhikkhave, pajahatha, sammādiṭṭhiṃ bhāvetha; tattha ca mā pamādattha.

“Yato kho, bhikkhave, bhikkhuno kāyaduccaritaṃ pahīnaṃ hoti kāyasucaritaṃ bhāvitaṃ, vacīduccaritaṃ pahīnaṃ hoti vacīsucaritaṃ bhāvitaṃ, manoduccaritaṃ pahīnaṃ hoti manosucaritaṃ bhāvitaṃ, micchādiṭṭhi pahīnā hoti sammādiṭṭhi bhāvitā, so na bhāyati samparāyikassa maraṇassā”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

一百十六 四不放逸

一 “比丘们！应当在四个方面保持不放逸。是哪四个方面呢？

比丘们！要断除身的不良行为，要培育身的美好行为；在这方面不要放逸。比丘们！要断除语的不良行为，要培育语的美好行为；在这方面不要放逸。比丘们！要断除意的不良行为，要培育意的美好行为；在这方面不要放逸。比丘们！要断除错误的见解，要培育正确的见解；在这方面不要放逸。

二 比丘们！当比丘已经断除了身的不良行为，培育了身的美好行为，……乃至……已经断除了意的不良行为，培育了意的美好行为，已经断除了错误的见解，培育了正确的见解，那么他对未来的死亡就不会感到害怕了。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 4.101-150)/3.2 Kesivagga 只尸品 (AN 4.111-120)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.7 Ārakkhasutta 守护四者 (AN 4.117)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Ārakkhasuttaṃ

117. “Catūsu, bhikkhave, ṭhānesu attarūpena appamādo sati cetaso ārakkho karaṇīyo. Katamesu catūsu? ‘Mā me rajanīyesu dhammesu cittaṃ rajjī’ti attarūpena appamādo sati cetaso ārakkho karaṇīyo; ‘mā me dosanīyesu dhammesu cittaṃ dussī’ti attarūpena appamādo sati cetaso ārakkho karaṇīyo; ‘mā me mohanīyesu dhammesu cittaṃ muyhī’ti attarūpena appamādo sati cetaso ārakkho karaṇīyo; ‘mā me madanīyesu dhammesu cittaṃ majjī’ti attarūpena appamādo sati cetaso ārakkho karaṇīyo.

“Yato kho, bhikkhave, bhikkhuno rajanīyesu dhammesu cittaṃ na rajjati vītarāgattā, dosanīyesu dhammesu cittaṃ na dussati vītadosattā, mohanīyesu dhammesu cittaṃ na muyhati vītamohattā, madanīyesu dhammesu cittaṃ na majjati vītamadattā, so na chambhati na kampati na vedhati na santāsaṃ āpajjati, na ca pana samaṇavacanahetupi gacchatī”ti. Sattamaṃ.

☸---------------------------------------------------------------------

一百十七 守护四者

一 “比丘们！为了自身的利益，应当在四个方面保持不放逸、保持正念和守护内心。是哪四个方面呢？

‘愿我的心在面对引生贪欲的事物时不会生起贪欲’——为了自身的利益，应当如此保持不放逸、保持正念和守护内心；‘愿我的心在面对引生嗔恚的事物时不会生起嗔恚’——为了自身的利益，应当如此保持不放逸、保持正念和守护内心；‘愿我的心在面对引生愚痴的事物时不会生起愚痴’——为了自身的利益，应当如此保持不放逸、保持正念和守护内心；‘愿我的心在面对引生骄慢的事物时不会生起骄慢’——为了自身的利益，应当如此保持不放逸、保持正念和守护内心。

二 比丘们！当比丘由于离贪的缘故，心在面对引生贪欲的事物时不再生起贪欲；由于离嗔的缘故，心在面对引生嗔恚的事物时不再生起嗔恚；由于离痴的缘故，心在面对引生愚痴的事物时不再生起愚痴；由于离慢的缘故，心在面对引生骄慢的事物时不再生起骄慢；那时，他不会惊恐、不会战栗、不会动摇、不会陷入恐惧，也不会因为沙门的话语而动摇。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 4.101-150)/3.2 Kesivagga 只尸品 (AN 4.111-120)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.8 Saṃvejanīyasutta 激发宗教情感之处 (AN 4.118)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Saṃvejanīyasuttaṃ

118. “Cattārimāni, bhikkhave, saddhassa kulaputtassa dassanīyāni saṃvejanīyāni ṭhānāni. Katamāni cattāri? ‘Idha tathāgato jāto’ti, bhikkhave, saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ. ‘Idha tathāgato anuttaraṃ sammāsambodhiṃ abhisambuddho’ti, bhikkhave, saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ. ‘Idha tathāgato anuttaraṃ dhammacakkaṃ pavattesī’ti, bhikkhave, saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ. ‘Idha tathāgato anupādisesāya nibbānadhātuyā parinibbuto’ti, bhikkhave, saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ. Imāni kho, bhikkhave, cattāri saddhassa kulaputtassa dassanīyāni saṃvejanīyāni ṭhānānī”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

一百十八 激发宗教情感之处

“比丘们！有这四个地方，是具有信心的善家子弟应当参观并能激发宗教情感的。是哪四个呢？

比丘们！‘如来在此处诞生’——这是具有信心的善家子弟应当参观并能激发宗教情感的地方。比丘们！‘如来在此处证悟无上正等正觉’——这是具有信心的善家子弟应当参观并能激发宗教情感的地方。比丘们！‘如来在此处转动无上法轮’——这是具有信心的善家子弟应当参观并能激发宗教情感的地方。比丘们！‘如来在此处进入无余依涅槃界而彻底寂灭’——这是具有信心的善家子弟应当参观并能激发宗教情感的地方。

比丘们！这四个地方，是具有信心的善家子弟应当参观并能激发宗教情感的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 4.101-150)/3.2 Kesivagga 只尸品 (AN 4.111-120)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.9 Paṭhamabhayasutta 四种怖畏之一 (AN 4.119)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Paṭhamabhayasuttaṃ

119. “Cattārimāni, bhikkhave, bhayāni. Katamāni cattāri? Jātibhayaṃ, jarābhayaṃ, byādhibhayaṃ, maraṇabhayaṃ – imāni kho, bhikkhave, cattāri bhayānī”ti. Navamaṃ.

☸---------------------------------------------------------------------

一百十九 四种怖畏之一

“比丘们！有这四种怖畏。是哪四种呢？

即：生的怖畏、老的怖畏、病的怖畏、死的怖畏。

比丘们！这就是四种怖畏。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 4.101-150)/3.2 Kesivagga 只尸品 (AN 4.111-120)”

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【经名】 3.2.10 Dutiyabhayasutta 四种怖畏之二 (AN 4.120)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Dutiyabhayasuttaṃ

120. “Cattārimāni, bhikkhave, bhayāni. Katamāni cattāri? Aggibhayaṃ, udakabhayaṃ, rājabhayaṃ, corabhayaṃ – imāni kho, bhikkhave, cattāri bhayānī”ti. Dasamaṃ.

Kesivaggo dutiyo.

Tassuddānaṃ –

Kesi javo patodo ca, nāgo ṭhānena pañcamaṃ;

Appamādo ca ārakkho, saṃvejanīyañca dve bhayāti.

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一百二十 四种怖畏之二

“比丘们！有这四种怖畏。是哪四种呢？

即：火的怖畏、水的怖畏、国王（统治者）的怖畏、盗贼的怖畏。

比丘们！这就是四种怖畏。”

只尸品第二

此品摄颂：

只尸、迅疾、鞭策，以及象，处所为第五；

不放逸和守护，激发情感之处，以及两种怖畏。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 4.101-150)/3.3 Bhayavagga 怖畏品 (AN 4.121-130)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.1 Attānuvādasutta 四种怖畏 (AN 4.121)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(13) 3. Bhayavaggo

1. Attānuvādasuttaṃ

121. “Cattārimāni, bhikkhave, bhayāni. Katamāni cattāri? Attānuvādabhayaṃ, parānuvādabhayaṃ, daṇḍabhayaṃ, duggatibhayaṃ.

“Katamañca, bhikkhave, attānuvādabhayaṃ? Idha, bhikkhave, ekacco iti paṭisañcikkhati – ‘ahañceva [ahañce (?)] kho pana kāyena duccaritaṃ careyyaṃ, vācāya duccaritaṃ careyyaṃ, manasā duccaritaṃ careyyaṃ, kiñca taṃ yaṃ maṃ [kiñca taṃ maṃ (sī.), kiñca maṃ (syā. kaṃ.), kiñca taṃ kammaṃ (pī. ka.)] attā sīlato na upavadeyyā’ti! So attānuvādabhayassa bhīto kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveti, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti, manoduccaritaṃ pahāya manosucaritaṃ bhāveti, suddhaṃ attānaṃ pariharati. Idaṃ vuccati, bhikkhave, attānuvādabhayaṃ.

“Katamañca, bhikkhave, parānuvādabhayaṃ? Idha, bhikkhave, ekacco iti paṭisañcikkhati – ‘ahañceva kho pana kāyena duccaritaṃ careyyaṃ, vācāya duccaritaṃ careyyaṃ, manasā duccaritaṃ careyyaṃ, kiñca taṃ yaṃ maṃ pare sīlato na upavadeyyun’ti! So parānuvādabhayassa bhīto kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveti, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti, manoduccaritaṃ pahāya manosucaritaṃ bhāveti, suddhaṃ attānaṃ pariharati. Idaṃ vuccati, bhikkhave, parānuvādabhayaṃ.

“Katamañca, bhikkhave, daṇḍabhayaṃ? Idha, bhikkhave, ekacco passati coraṃ āgucāriṃ, rājāno gahetvā vividhā kammakāraṇā kārente, kasāhipi tāḷente, vettehipi tāḷente, addhadaṇḍakehipi tāḷente, hatthampi chindante, pādampi chindante, hatthapādampi chindante, kaṇṇampi chindante, nāsampi chindante, kaṇṇanāsampi chindante, bilaṅgathālikampi karonte, saṅkhamuṇḍikampi karonte, rāhumukhampi karonte, jotimālikampi karonte, hatthapajjotikampi karonte, erakavattikampi karonte, cīrakavāsikampi karonte, eṇeyyakampi karonte, balisamaṃsikampi karonte, kahāpaṇakampi karonte, khārāpatacchikampi karonte, palighaparivattikampi karonte, palālapīṭhakampi karonte, tattenapi telena osiñcante, sunakhehipi khādāpente, jīvantampi sūle uttāsente, asināpi sīsaṃ chindante.

“Tassa evaṃ hoti – ‘yathārūpānaṃ kho pāpakānaṃ kammānaṃ hetu coraṃ āgucāriṃ rājāno gahetvā vividhā kammakāraṇā kārenti, kasāhipi tāḷenti…pe… asināpi sīsaṃ chindanti, ahañceva kho pana evarūpaṃ pāpakammaṃ kareyyaṃ, mampi rājāno gahetvā evarūpā vividhā kammakāraṇā kāreyyuṃ, kasāhipi tāḷeyyuṃ, vettehipi tāḷeyyuṃ, addhadaṇḍakehipi tāḷeyyuṃ, hatthampi chindeyyuṃ, pādampi chindeyyuṃ, hatthapādampi chindeyyuṃ, kaṇṇampi chindeyyuṃ, nāsampi chindeyyuṃ, kaṇṇanāsampi chindeyyuṃ, bilaṅgathālikampi kareyyuṃ, saṅkhamuṇḍikampi kareyyuṃ; rāhumukhampi kareyyuṃ, jotimālikampi kareyyuṃ, hatthapajjotikampi kareyyuṃ, erakavattikampi kareyyuṃ, cīrakavāsikampi kareyyuṃ, eṇeyyakampi kareyyuṃ, balisamaṃsikampi kareyyuṃ, kahāpaṇakampi kareyyuṃ, khārāpatacchikampi kareyyuṃ, palighaparivattikampi kareyyuṃ, palālapīṭhakampi kareyyuṃ, tattenapi telena osiñceyyuṃ, sunakhehipi khādāpeyyuṃ, jīvantampi sūle uttāseyyuṃ, asināpi sīsaṃ chindeyyun’ti. So daṇḍabhayassa bhīto na paresaṃ pābhataṃ vilumpanto carati. Kāyaduccaritaṃ pahāya…pe… suddhaṃ attānaṃ pariharati. Idaṃ vuccati, bhikkhave, daṇḍabhayaṃ.

“Katamañca, bhikkhave, duggatibhayaṃ? Idha, bhikkhave, ekacco iti paṭisañcikkhati – ‘kāyaduccaritassa kho pāpako vipāko abhisamparāyaṃ, vacīduccaritassa pāpako vipāko abhisamparāyaṃ, manoduccaritassa pāpako vipāko abhisamparāyaṃ. Ahañceva kho pana kāyena duccaritaṃ careyyaṃ, vācāya duccaritaṃ careyyaṃ, manasā duccaritaṃ careyyaṃ, kiñca taṃ yāhaṃ na kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyyan’ti! So duggatibhayassa bhīto kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveti, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti, manoduccaritaṃ pahāya manosucaritaṃ bhāveti, suddhaṃ attānaṃ pariharati. Idaṃ vuccati, bhikkhave, duggatibhayaṃ. Imāni kho, bhikkhave, cattāri bhayānī”ti. Paṭhamaṃ.

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第三 怖畏品

一百二十一 四种怖畏

一 “比丘们！有这四种怖畏。是哪四种呢？

即：自我谴责的怖畏、他人谴责的怖畏、刑罚的怖畏、恶道的怖畏。

二 比丘们！什么是自我谴责的怖畏呢？

比丘们！在这里，某个人像这样反思：‘如果我在身、语、意上做了不良行为，那么我自己难道不会因为（违背）戒律而谴责自己吗？’他因为害怕自我谴责的怖畏，便断除身的不良行为，培育身的美好行为，……乃至……断除意的不良行为，培育意的美好行为，守护自身的清净。比丘们！这称为自我谴责的怖畏。

三 比丘们！什么是他人谴责的怖畏呢？

比丘们！在这里，某个人像这样反思：‘如果我在身、语、意上做了不良行为，那么他人难道不会因为（违背）戒律而谴责我吗？’他因为害怕他人谴责的怖畏，便断除身的不良行为，培育身的美好行为，……乃至……断除意的不良行为，培育意的美好行为，守护自身的清净。比丘们！这称为他人谴责的怖畏。

四 比丘们！什么是刑罚的怖畏呢？

比丘们！在这里，某个人看见国王抓获作恶的盗贼后，对他们施加各种惩罚：用鞭子抽打，用藤条抽打，用短棍抽打；或者砍掉手，砍掉脚，砍掉手脚，割掉耳朵，割掉鼻子，割掉耳朵鼻子；或者施以‘比利伽塔利卡’酷刑（罐拔头皮？），施以‘商卡目迪卡’酷刑（螺贝磨头？），施以‘罗睺口’酷刑（割嘴至耳？），施以‘火鬘’酷刑（身缠油布点燃？），施以‘手灯’酷刑（手上点火？），施以‘草衣’酷刑（剥皮缠草？），施以‘树皮衣’酷刑（剥皮？），施以‘羚羊’酷刑（钉住手足用矛刺？），施以‘钩肉’酷刑（用鱼钩钩肉？），施以‘铜钱’酷刑（割下圆形肉片？），施以‘碱液腐蚀’酷刑（涂抹碱液使伤口腐烂？），施以‘门闩回转’酷刑（穿杠旋转身体？），施以‘稻草座’酷刑（割肉铺地？）；或者用滚烫的油浇淋他们，让（饿）狗啃食他们，活着用矛刺穿他们，用刀砍掉他们的头。

他（看见后）心想：‘正是因为造作了那样种种的恶业，国王才抓获作恶的盗贼，对他们施加各种惩罚，用鞭子抽打……乃至……用刀砍头。’

‘如果我也造作了那样的恶业，国王也会抓住我，对我施加像那样的各种惩罚，用鞭子抽打……乃至……用刀砍头。’他因为害怕刑罚的怖畏，不去抢夺他人的财物而生活。断除身的不良行为……守护自身的清净。比丘们！这称为刑罚的怖畏。

五 比丘们！什么是恶道的怖畏呢？

比丘们！在这里，某个人像这样反思：‘身的不良行为在将来会有恶的果报，语的不良行为在将来会有恶的果报，意的不良行为在将来会有恶的果报。如果我在身、语、意上做了不良行为，那么身体败坏、死亡之后，难道不会投生到不幸处、恶道、堕处、地狱吗？’他因为害怕恶道的怖畏，断除身的不良行为，培育身的美好行为，断除语的不良行为，培育语的美好行为，断除意的不良行为，培育意的美好行为，守护自身的清净。比丘们！这称为恶道的怖畏。

比丘们！这就是四种怖畏。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 4.101-150)/3.3 Bhayavagga 怖畏品 (AN 4.121-130)”

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【经名】 3.3.2 Ūmibhayasutta 波浪的怖畏 (AN 4.122)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Ūmibhayasuttaṃ

122. “Cattārimāni, bhikkhave, bhayāni udakorohantassa [udakorohante (ma. ni. 2.161)] pāṭikaṅkhitabbāni. Katamāni cattāri? Ūmibhayaṃ, kumbhīlabhayaṃ, āvaṭṭabhayaṃ, susukābhayaṃ – imāni kho, bhikkhave, cattāri bhayāni udakorohantassa pāṭikaṅkhitabbāni. Evamevaṃ kho, bhikkhave, cattāri bhayāni idhekaccassa kulaputtassa imasmiṃ dhammavinaye agārasmā [saddhā agārasmā (sī. syā. kaṃ.)] anagāriyaṃ pabbajitassa [pabbajato (sī.)] pāṭikaṅkhitabbāni. Katamāni cattāri? Ūmibhayaṃ, kumbhīlabhayaṃ, āvaṭṭabhayaṃ, susukābhayaṃ.

“Katamañca, bhikkhave, ūmibhayaṃ? Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto; appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti! Tamenaṃ tathā pabbajitaṃ samānaṃ sabrahmacārino ovadanti anusāsanti – ‘evaṃ te abhikkamitabbaṃ, evaṃ te paṭikkamitabbaṃ, evaṃ te āloketabbaṃ, evaṃ te viloketabbaṃ, evaṃ te samiñjitabbaṃ, evaṃ te pasāritabbaṃ, evaṃ te saṅghāṭipattacīvaraṃ dhāretabban’ti. Tassa evaṃ hoti – ‘mayaṃ kho pubbe agāriyabhūtā samānā aññe ovadāmapi anusāsāmapi. Ime panamhākaṃ puttamattā maññe nattamattā maññe ovaditabbaṃ anusāsitabbaṃ maññantī’ti. So kupito anattamano sikkhaṃ paccakkhāya hīnāyāvattati. Ayaṃ vuccati, bhikkhave, bhikkhu ūmibhayassa bhīto sikkhaṃ paccakkhāya hīnāyāvatto. Ūmibhayanti kho, bhikkhave, kodhūpāyāsassetaṃ adhivacanaṃ. Idaṃ vuccati, bhikkhave, ūmibhayaṃ.

“Katamañca, bhikkhave, kumbhīlabhayaṃ? Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto; appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti! Tamenaṃ tathā pabbajitaṃ samānaṃ sabrahmacārino ovadanti anusāsanti – ‘idaṃ te khāditabbaṃ, idaṃ te na khāditabbaṃ, idaṃ te bhuñjitabbaṃ, idaṃ te na bhuñjitabbaṃ, idaṃ te sāyitabbaṃ, idaṃ te na sāyitabbaṃ, idaṃ te pātabbaṃ, idaṃ te na pātabbaṃ, kappiyaṃ te khāditabbaṃ, akappiyaṃ te na khāditabbaṃ, kappiyaṃ te bhuñjitabbaṃ, akappiyaṃ te na bhuñjitabbaṃ, kappiyaṃ te sāyitabbaṃ, akappiyaṃ te na sāyitabbaṃ, kappiyaṃ te pātabbaṃ, akappiyaṃ te na pātabbaṃ, kāle te khāditabbaṃ, vikāle te na khāditabbaṃ, kāle te bhuñjitabbaṃ, vikāle te na bhuñjitabbaṃ, kāle te sāyitabbaṃ, vikāle te na sāyitabbaṃ, kāle te pātabbaṃ, vikāle te na pātabban’ti. Tassa evaṃ hoti – ‘mayaṃ kho pubbe agāriyabhūtā samānā yaṃ icchāma taṃ khādāma, yaṃ na icchāma na taṃ khādāma; yaṃ icchāma taṃ bhuñjāma, yaṃ na icchāma na taṃ bhuñjāma; yaṃ icchāma taṃ sāyāma, yaṃ na icchāma na taṃ sāyāma; yaṃ icchāma taṃ pivāma, yaṃ na icchāma na taṃ pivāma; kappiyampi khādāma akappiyampi khādāma kappiyampi bhuñjāma akappiyampi bhuñjāma kappiyampi sāyāma akappiyampi sāyāma kappiyampi pivāma akappiyampi pivāma, kālepi khādāma vikālepi khādāma kālepi bhuñjāma vikālepi bhuñjāma kālepi sāyāma vikālepi sāyāma kālepi pivāma vikālepi pivāma; yampi no saddhā gahapatikā divā vikāle paṇītaṃ khādanīyaṃ vā bhojanīyaṃ vā denti, tatrapime [tatthapime (ma. ni. 2.163)] mukhāvaraṇaṃ maññe karontī’ti. So kupito anattamano sikkhaṃ paccakkhāya hīnāyāvattati. Ayaṃ vuccati, bhikkhave, bhikkhu kumbhīlabhayassa bhīto sikkhaṃ paccakkhāya hīnāyāvatto. Kumbhīlabhayanti kho, bhikkhave, odarikattassetaṃ adhivacanaṃ. Idaṃ vuccati, bhikkhave, kumbhīlabhayaṃ.

“Katamañca, bhikkhave, āvaṭṭabhayaṃ? Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi, dukkhehi domanassehi upāyāsehi dukkhotiṇṇo dukkhapareto; appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti! So evaṃ pabbajito samāno pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ vā nigamaṃ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṃvutehi indriyehi. So tattha passati gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgībhūtaṃ paricārayamānaṃ. Tassa evaṃ hoti – ‘mayaṃ kho pubbe agāriyabhūtā samānā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārimhā; saṃvijjanti kho pana me kule bhogā. Sakkā bhoge ca bhuñjituṃ puññāni ca kātuṃ. Yaṃnūnāhaṃ sikkhaṃ paccakkhāya hīnāyāvattitvā bhoge ca bhuñjeyyaṃ puññāni ca kareyyan’ti! So sikkhaṃ paccakkhāya hīnāyāvattati. Ayaṃ vuccati, bhikkhave, bhikkhu āvaṭṭabhayassa bhīto sikkhaṃ paccakkhāya hīnāyāvatto. Āvaṭṭabhayanti kho, bhikkhave, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. Idaṃ vuccati, bhikkhave, āvaṭṭabhayaṃ.

“Katamañca, bhikkhave, susukābhayaṃ? Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto; appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti! So evaṃ pabbajito samāno pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ vā nigamaṃ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṃvutehi indriyehi. So tattha passati mātugāmaṃ dunnivatthaṃ vā duppārutaṃ vā. Tassa mātugāmaṃ disvā dunnivatthaṃ vā duppārutaṃ vā rāgo cittaṃ anuddhaṃseti. So rāgānuddhaṃsitena cittena sikkhaṃ paccakkhāya hīnāyāvattati. Ayaṃ vuccati, bhikkhave, bhikkhu susukābhayassa bhīto sikkhaṃ paccakkhāya hīnāyāvatto. Susukābhayanti kho, bhikkhave, mātugāmassetaṃ adhivacanaṃ. Idaṃ vuccati, bhikkhave, susukābhayaṃ. Imāni kho, bhikkhave, cattāri bhayāni idhekaccassa kulaputtassa imasmiṃ dhammavinaye agārasmā anagāriyaṃ pabbajitassa pāṭikaṅkhitabbānī”ti. Dutiyaṃ.

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一百二十二 波浪的怖畏

一 “比丘们！对于下水的人，应当预料到有这四种怖畏。是哪四种呢？

即：波浪的怖畏、鳄鱼的怖畏、漩涡的怖畏、鲨鱼（或水怪）的怖畏。比丘们！这四种怖畏，是下水的人应当预料到的。

二 比丘们！正是这样，在这里，某个善家子弟在这法和律中，从家庭出家进入非家生活时，应当预料到有这四种怖畏。是哪四种呢？

即：波浪的怖畏、鳄鱼的怖畏、漩涡的怖畏、鲨鱼（或水怪）的怖畏。

三 比丘们！什么是波浪的怖畏呢？

比丘们！在这里，某个善家子弟生起信心，从家庭出家进入非家生活，（心想：）‘我深陷于生、老、死、愁、悲、苦、忧、恼，深陷于苦，被苦包围。希望能了知这整个苦蕴的终结！’当他像这样出家后，同梵行的道友们教导他、训诫他：‘你应该这样前进，你应该这样后退，你应该这样向前看，你应该这样向旁边看，你应该这样弯曲（手臂），你应该这样伸直（手臂），你应该这样持用大衣、钵和（其它）衣。’他心里想：‘我以前在家的时候，也曾教导、训诫过别人。现在这些人，我看他们就像我的儿子或孙子辈一样，却认为需要来教导我、训诫我！’于是他生气、不高兴，舍弃学处，退转到低俗（在家）的生活。比丘们！这个比丘就是因为害怕波浪的怖畏而舍弃学处，退转到低俗（在家）的生活。比丘们！波浪的怖畏，就是愤怒和恼怒的同义词。比丘们！这称为波浪的怖畏。

四 比丘们！什么是鳄鱼的怖畏呢？

比丘们！在这里，某个善家子弟生起信心，从家庭出家进入非家生活，（心想：）‘我深陷于生、老、死……希望能了知这整个苦蕴的终结！’当他像这样出家后，同梵行的道友们教导他、训诫他：‘你应该吃这个硬食，你不应该吃这个硬食；你应该吃这个软食，你不应该吃这个软食；你应该尝这个，你不应该尝这个；你应该喝这个，你不应该喝这个；允许你吃的硬食你应该吃，不允许你吃的硬食你不应该吃；允许你吃的软食你应该吃，不允许你吃的软食你不应该吃；允许你尝的你应该尝，不允许你尝的你不应该尝；允许你喝的你应该喝，不允许你喝的你不应该喝；你应该在适当的时候吃硬食，在不适当的时候不应该吃硬食；你应该在适当的时候吃软食，在不适当的时候不应该吃软食；你应该在适当的时候尝，在不适当的时候不应该尝；你应该在适当的时候喝，在不适当的时候不应该喝。’他心里想：‘我以前在家的时候，想吃什么就吃什么，不想吃什么就不吃什么；想吃什么软食就吃什么软食，不想吃什么软食就不吃什么软食；想尝什么就尝什么，不想尝什么就不尝什么；想喝什么就喝什么，不想喝什么就不喝什么；允许的也吃，不允许的也吃；允许的软食也吃，不允许的软食也吃；允许的也尝，不允许的也尝；允许的也喝，不允许的也喝；在适当的时候也吃，在不适当的时候也吃；在适当的时候也吃软食，在不适当的时候也吃软食；在适当的时候也尝，在不适当的时候也尝；在适当的时候也喝，在不适当的时候也喝。有信心的在家人在白天不适当的时候供养我们精美的硬食或软食时，我感觉他们好像给我戴上了口套一样限制我！’于是他生气、不高兴，舍弃学处，退转到低俗（在家）的生活。比丘们！这个比丘就是因为害怕鳄鱼的怖畏而舍弃学处，退转到低俗（在家）的生活。比丘们！鳄鱼的怖畏，就是贪吃的同义词。比丘们！这称为鳄鱼的怖畏。

五 比丘们！什么是漩涡的怖畏呢？

比丘们！在这里，某个善家子弟生起信心，从家庭出家进入非家生活，（心想：）‘我深陷于生、老、死……希望能了知这整个苦蕴的终结！’他像这样出家后，在上午时分，穿好下衣，拿起钵和衣，为了乞食进入村庄或市镇，身不防护，语不防护，心不防护，没有提起正念，诸根放逸。他在那里看见在家人或在家人的儿子拥有、具足并享受着五种感官欲乐。他心里想：‘我以前在家的时候，也拥有、具足并享受着五种感官欲乐。而且我家也有财富，我可以享用财富并且还能行善积福。我不如舍弃学处，退转到低俗（在家）的生活，去享用财富并做功德吧！’于是他舍弃学处，退转到低俗（在家）的生活。比丘们！这个比丘就是因为害怕漩涡的怖畏而舍弃学处，退转到低俗（在家）的生活。比丘们！漩涡的怖畏，就是这五种感官欲乐的同义词。比丘们！这称为漩涡的怖畏。

六 比丘们！什么是鲨鱼（或水怪）的怖畏呢？

比丘们！在这里，某个善家子弟生起信心，从家庭出家进入非家生活，（心想：）‘我深陷于生、老、死……希望能了知这整个苦蕴的终结！’他像这样出家后，在上午时分，穿好下衣，拿起钵和衣，为了乞食进入村庄或市镇，身不防护，语不防护，心不防护，没有提起正念，诸根放逸。他在那里看见衣着不整或暴露的女人。（看到她）情欲扰乱了他的心。他因为心被情欲扰乱，舍弃学处，退转到低俗（在家）的生活。比丘们！这个比丘就是因为害怕鲨鱼（或水怪）的怖畏而舍弃学处，退转到低俗（在家）的生活。比丘们！鲨鱼（或水怪）的怖畏，就是女人的同义词。比丘们！这称为鲨鱼（或水怪）的怖畏。

比丘们！这四种怖畏，是在这里某个善家子弟在这法和律中，从家庭出家进入非家生活时应当预料到的。”

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 4.101-150)/3.3 Bhayavagga 怖畏品 (AN 4.121-130)”

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【经名】 3.3.3 Paṭhamanānākaraṇasutta 差别与不同之一 (AN 4.123)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Paṭhamanānākaraṇasuttaṃ

123. “Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? [kathā. 671 ādayo] Idha, bhikkhave, ekacco puggalo vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati. Tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno brahmakāyikānaṃ devānaṃ sahabyataṃ upapajjati. Brahmakāyikānaṃ, bhikkhave, devānaṃ kappo āyuppamāṇaṃ. Tattha puthujjano yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati. Bhagavato pana sāvako tattha yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā tasmiṃyeva bhave parinibbāyati. Ayaṃ kho, bhikkhave, viseso ayaṃ adhippayāso idaṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṃ gatiyā upapattiyā sati [yadidaṃ cutiyā upapattiyā cāti (ka.) a. ni. 3.117 passitabbaṃ].

“Puna caparaṃ, bhikkhave, idhekacco puggalo vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. So tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati. Tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno ābhassarānaṃ devānaṃ sahabyataṃ upapajjati. Ābhassarānaṃ, bhikkhave, devānaṃ dve kappā āyuppamāṇaṃ. Tattha puthujjano yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati. Bhagavato pana sāvako tattha yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā tasmiṃyeva bhave parinibbāyati. Ayaṃ kho, bhikkhave, viseso ayaṃ adhippayāso idaṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṃ gatiyā upapattiyā sati.

“Puna caparaṃ, bhikkhave, idhekacco puggalo pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. So tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati. Tattha ṭhito tadadhimutto tabbahulavihārī aparihīno, kālaṃ kurumāno subhakiṇhānaṃ devānaṃ sahabyataṃ upapajjati. Subhakiṇhānaṃ, bhikkhave, devānaṃ cattāro kappā āyuppamāṇaṃ. Tattha puthujjano yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati. Bhagavato pana sāvako tattha yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā tasmiṃyeva bhave parinibbāyati. Ayaṃ kho, bhikkhave, viseso ayaṃ adhippayāso idaṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṃ gatiyā upapattiyā sati.

“Puna caparaṃ, bhikkhave, idhekacco puggalo sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. So tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati. Tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno vehapphalānaṃ devānaṃ sahabyataṃ upapajjati. Vehapphalānaṃ, bhikkhave, devānaṃ pañca kappasatāni āyuppamāṇaṃ. Tattha puthujjano yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati. Bhagavato pana sāvako tattha yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā tasmiṃyeva bhave parinibbāyati. Ayaṃ kho, bhikkhave, viseso ayaṃ adhippayāso idaṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṃ gatiyā upapattiyā sati. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti. Tatiyaṃ.

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一百二十三 差别与不同之一

一 “比丘们！有这四种人存在于世间。是哪四种呢？

比丘们！在这里，某个人远离了感官欲乐，远离了不善法，进入并安住于有寻、有伺、由远离产生的喜和乐的初禅。他品味它，喜爱它，并从中获得满足。他安住于此，专注于此，常安住于此，不退失，在死亡时，投生为梵众天神的同伴。比丘们！梵众天神的寿命是一劫。在那里，一个凡夫住满其寿命，耗尽那些天神的全部寿命后，（可能）会去往地狱，或畜生道，或饿鬼道。但是，世尊的弟子在那里住满其寿命，耗尽那些天神的全部寿命后，就在那一世（天界）证入究竟涅槃。比丘们！这就是有听闻（佛法）的圣弟子和没有听闻（佛法）的凡夫之间，在去处和投生方面的差别、特点和不同之处。

二 再者，比丘们！在这里，某个人平息了寻和伺，内部得到安宁，心达到统一，进入并安住于无寻、无伺、由定产生的喜和乐的第二禅。他品味它，喜爱它，并从中获得满足。他安住于此，专注于此，常安住于此，不退失，在死亡时，投生为光音天神的同伴。比丘们！光音天神的寿命是二劫。在那里，一个凡夫住满其寿命，耗尽那些天神的全部寿命后，（可能）会去往地狱，或畜生道，或饿鬼道。但是，世尊的弟子在那里住满其寿命，耗尽那些天神的全部寿命后，就在那一世（天界）证入究竟涅槃。比丘们！这就是有听闻（佛法）的圣弟子和没有听闻（佛法）的凡夫之间，在去处和投生方面的差别、特点和不同之处。

三 再者，比丘们！在这里，某个人因喜的消退而住于舍，保持正念和正知，身体感受到乐，正如圣者们所描述的：‘他安住于舍、具念、乐住’，进入并安住于第三禅。他品味它，喜爱它，并从中获得满足。他安住于此，专注于此，常安住于此，不退失，在死亡时，投生为遍净天神的同伴。比丘们！遍净天神的寿命是四劫。在那里，一个凡夫……乃至……就在那一世（天界）证入究竟涅槃。比丘们！这就是有听闻（佛法）的圣弟子和没有听闻（佛法）的凡夫之间，在去处和投生方面的差别、特点和不同之处。

四 再者，比丘们！在这里，某个人舍断了乐，舍断了苦，并且先前已经灭除了喜和忧，进入并安住于不苦不乐、由舍而念清净的第四禅。他品味它，喜爱它，并从中获得满足。他安住于此，专注于此，常安住于此，不退失，在死亡时，投生为广果天神的同伴。比丘们！广果天神的寿命是五百劫。在那里，一个凡夫……乃至……就在那一世（天界）证入究竟涅槃。比丘们！这就是有听闻（佛法）的圣弟子和没有听闻（佛法）的凡夫之间，在去处和投生方面的差别、特点和不同之处。

比丘们！有这四种人存在于世间。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 4.101-150)/3.3 Bhayavagga 怖畏品 (AN 4.121-130)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.4 Dutiyanānākaraṇasutta 差别与不同之二 (AN 4.124)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Dutiyanānākaraṇasuttaṃ

124. “Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, bhikkhave, ekacco puggalo vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. So kāyassa bhedā paraṃ maraṇā suddhāvāsānaṃ devānaṃ sahabyataṃ upapajjati. Ayaṃ, bhikkhave, upapatti asādhāraṇā puthujjanehi.

“Puna caparaṃ, bhikkhave, idhekacco puggalo vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ…pe… catutthaṃ jhānaṃ upasampajja viharati. So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. So kāyassa bhedā paraṃ maraṇā suddhāvāsānaṃ devānaṃ sahabyataṃ upapajjati. Ayaṃ, bhikkhave, upapatti asādhāraṇā puthujjanehi. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti. Catutthaṃ.

☸---------------------------------------------------------------------

一百二十四 差别与不同之二

一 “比丘们！有这四种人存在于世间。是哪四种呢？

比丘们！在这里，某个人远离了感官欲乐……乃至……进入并安住于初禅。他安住于其中时，对于所有与色、受、想、行、识相关的法，都持续地观察其为无常、苦、病、肿瘤、箭、痛、疾、异己、败坏、空、无我。他身体败坏、死亡之后，投生为净居天神的同伴。比丘们！这种投生是凡夫所不共有的。

二 再者，比丘们！在这里，某个人平息了寻和伺……乃至……进入并安住于第二禅……乃至……第三禅……乃至……第四禅。他对于所有与色……乃至……（受、想、行、识）相关的法，都持续地观察其为无常……乃至……无我。他身体败坏、死亡之后，投生为净居天神的同伴。比丘们！这种投生是凡夫所不共有的。

比丘们！有这四种人存在于世间。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 4.101-150)/3.3 Bhayavagga 怖畏品 (AN 4.121-130)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.5 Paṭhamamettāsutta 慈心遍满之一 (AN 4.125)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Paṭhamamettāsuttaṃ

125. “Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, bhikkhave, ekacco puggalo mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati. Tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno brahmakāyikānaṃ devānaṃ sahabyataṃ upapajjati. Brahmakāyikānaṃ, bhikkhave, devānaṃ kappo āyuppamāṇaṃ. Tattha puthujjano yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati. Bhagavato pana sāvako tattha yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā tasmiṃyeva bhave parinibbāyati. Ayaṃ kho, bhikkhave, viseso ayaṃ adhippayāso idaṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṃ gatiyā upapattiyā sati.

“Puna caparaṃ, bhikkhave, idhekacco puggalo karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati. Tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno ābhassarānaṃ [syāmapotthake pana karuṇādayo tayo vihārā ābhassarādīhi tīhi visuṃ visuṃ yojetvā paripuṇṇameva dassitaṃ] devānaṃ sahabyataṃ upapajjati. Ābhassarānaṃ, bhikkhave, devānaṃ dve kappā āyuppamāṇaṃ…pe… subhakiṇhānaṃ [syāmapotthake pana karuṇādayo tayo vihārā ābhassarādīhi tīhi visuṃ visuṃ yojetvā paripuṇṇameva dassitaṃ] devānaṃ sahabyataṃ upapajjati. Subhakiṇhānaṃ, bhikkhave, devānaṃ cattāro kappā āyuppamāṇaṃ…pe… vehapphalānaṃ devānaṃ sahabyataṃ upapajjati. Vehapphalānaṃ, bhikkhave, devānaṃ pañca kappasatāni āyuppamāṇaṃ. Tattha puthujjano yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati. Bhagavato pana sāvako tattha yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā tasmiṃyeva bhave parinibbāyati. Ayaṃ kho, bhikkhave, viseso ayaṃ adhippayāso idaṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṃ gatiyā upapattiyā sati. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

一百二十五 慈心遍满之一

一 “比丘们！有这四种人，存在于世上。是哪四种呢？

比丘们！世间有一种人，怀着与慈心相应的、广大的、无量的、无怨恨的、无恼害的心，遍满一个方向而安住，同样地（遍满）第二（方向），同样地第三，同样地第四。像这样，向上、向下、向横、向旁，于一切处，在整个世界，都怀着与慈心相应的、广大的、无量的、无怨恨的、无恼害的心，遍满而安住。他品味它，希求它，并因此感到满足。他安住于此，专注于此，常安住于此，不退失，死后投生为梵众天的天神同伴。比丘们！梵众天的寿量是一劫。在那里的凡夫，活到寿尽，耗尽那些天神的全部寿量后，还可能堕入地狱，堕入畜生道，堕入饿鬼界。然而，世尊的弟子，在那里活到寿尽，耗尽那些天神的全部寿量后，就在那一世证入圆寂。比丘们！这就是听闻过（佛法）的圣弟子与未听闻过（佛法）的凡夫之间的差别、特征、不同之处。这（凡夫的归宿）就是轮回中的趣向，是（导致）再生（的状态）。

二 再者，比丘们！世间有一种人，怀着与悲心相应的……（省略）……怀着与喜心相应的……（省略）……怀着与舍心相应的、广大的、无量的、无怨恨的、无恼害的心，遍满一个方向而安住，同样地（遍满）第二（方向），同样地第三，同样地第四。像这样，向上、向下、向横、向旁，于一切处，在整个世界，都怀着与舍心相应的、广大的、无量的、无怨恨的、无恼害的心，遍满而安住。他品味它，希求它，并因此感到满足。他安住于此，专注于此，常安住于此，不退失，死后投生为光音天的天神同伴。比丘们！光音天的寿量是二劫……（省略）……投生为遍净天的天神同伴。比丘们！遍净天的寿量是四劫……（省略）……投生为广果天的天神同伴。比丘们！广果天的寿量是五百劫。在那里的凡夫，活到寿尽，耗尽那些天神的全部寿量后，还可能堕入地狱，堕入畜生道，堕入饿鬼界。然而，世尊的弟子，在那里活到寿尽，耗尽那些天神的全部寿量后，就在那一世证入圆寂。比丘们！这就是听闻过（佛法）的圣弟子与未听闻过（佛法）的凡夫之间的差别、特征、不同之处。这（凡夫的归宿）就是轮回中的趣向，是（导致）再生（的状态）。

比丘们！有这四种人，存在于世上。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 4.101-150)/3.3 Bhayavagga 怖畏品 (AN 4.121-130)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.6 Dutiyamettāsutta 慈心遍满之二 (AN 4.126)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Dutiyamettāsuttaṃ

126. “Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, bhikkhave, ekacco puggalo mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. So kāyassa bhedā paraṃ maraṇā suddhāvāsānaṃ devānaṃ sahabyataṃ upapajjati. Ayaṃ, bhikkhave, upapatti asādhāraṇā puthujjanehi.

“Puna caparaṃ, bhikkhave, idhekacco puggalo karuṇā…pe… muditā…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. So kāyassa bhedā paraṃ maraṇā suddhāvāsānaṃ devānaṃ sahabyataṃ upapajjati. Ayaṃ, bhikkhave, upapatti asādhāraṇā puthujjanehi. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

一百二十六 慈心遍满之二

一 “比丘们！有这四种人，存在于世上。是哪四种呢？

比丘们！世间有一种人，怀着与慈心相应的……（如前经 AN 4.125 所述）……以无恼害心遍满而安住。他对于在那里（禅定体验中）所存在的任何色、受、想、行、识等法，都审察其为无常、苦、病、痈、箭、祸、疾、他物、败坏、空、无我。他身体败坏，死后，投生为净居天的天神同伴。比丘们！这种投生是凡夫所不能共通的。

二 再者，比丘们！世间有一种人，怀着与悲心相应的……（省略）……喜心……（省略）……与舍心相应的……以无恼害心遍满而安住……（省略）……他对于在那里所存在的任何色、受、想、行、识等法，都审察其为无常、苦、病、痈、箭、祸、疾、他物、败坏、空、无我。他身体败坏，死后，投生为净居天的天神同伴。比丘们！这种投生是凡夫所不能共通的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 4.101-150)/3.3 Bhayavagga 怖畏品 (AN 4.121-130)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.7 Paṭhamatathāgataacchariyasutta 如来四稀有之一 (AN 4.127)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Paṭhamatathāgataacchariyasuttaṃ

127. “Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā cattāro acchariyā abbhutā dhammā [abbhutadhammā (syā. kaṃ. ka.)] pātubhavanti. Katame cattāro? Yadā, bhikkhave, bodhisatto tusitā kāyā cavitvā sato sampajāno mātukucchiṃ okkamati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṃ devānubhāvaṃ. Yāpi tā lokantarikā aghā asaṃvutā andhakārā andhakāratimisā yatthapimesaṃ [yatthimesaṃ (sī. syā. kaṃ.)] candimasūriyānaṃ evaṃmahiddhikānaṃ evaṃmahānubhāvānaṃ ābhā nānubhonti, tatthapi appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṃ devānubhāvaṃ. Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṃ sañjānanti – ‘aññepi kira, bho, santi sattā idhūpapannā’ti. Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṃ paṭhamo acchariyo abbhuto dhammo [abbhutadhammo (syā. kaṃ. ka.)] pātubhavati.

“Puna caparaṃ, bhikkhave, yadā bodhisatto sato sampajāno mātukucchimhā nikkhamati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṃ devānubhāvaṃ. Yāpi tā lokantarikā aghā asaṃvutā andhakārā andhakāratimisā yatthapimesaṃ candimasūriyānaṃ evaṃmahiddhikānaṃ evaṃmahānubhāvānaṃ ābhā nānubhonti, tatthapi appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṃ devānubhāvaṃ. Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṃ sañjānanti – ‘aññepi kira, bho, santi sattā idhūpapannā’ti. Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṃ dutiyo acchariyo abbhuto dhammo pātubhavati.

“Puna caparaṃ, bhikkhave, yadā tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṃ devānubhāvaṃ. Yāpi tā lokantarikā aghā asaṃvutā andhakārā andhakāratimisā yatthapimesaṃ candimasūriyānaṃ evaṃmahiddhikānaṃ evaṃmahānubhāvānaṃ ābhā nānubhonti, tatthapi appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṃ devānubhāvaṃ. Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṃ sañjānanti – ‘aññepi kira, bho, santi sattā idhūpapannā’ti. Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṃ tatiyo acchariyo abbhuto dhammo pātubhavati.

“Puna caparaṃ, bhikkhave, yadā tathāgato anuttaraṃ dhammacakkaṃ pavatteti, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṃ devānubhāvaṃ. Yāpi tā lokantarikā aghā asaṃvutā andhakārā andhakāratimisā yatthapimesaṃ candimasūriyānaṃ evaṃmahiddhikānaṃ evaṃmahānubhāvānaṃ ābhā nānubhonti, tatthapi appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṃ devānubhāvaṃ. Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṃ sañjānanti – ‘aññepi kira, bho, santi sattā idhūpapannā’ti. Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṃ catuttho acchariyo abbhuto dhammo pātubhavati. Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ime cattāro acchariyā abbhutā dhammā pātubhavantī”ti. Sattamaṃ.

☸---------------------------------------------------------------------

一百二十七 如来四稀有之一

一 “比丘们！由于如来、应供、正等觉者的出现，出现了四种稀有难得之法。是哪四种呢？

比丘们！当菩萨从兜率天众中寿尽而殁，具足正念正知投入母胎时，这时，在包含天神、魔、梵天、沙门、婆罗门、天神与人类的世间中，出现了无量、广大的光明，超越了诸天神的天威光明。即使在那些世界之间（地狱）的、没有遮蔽、没有阻碍、黑暗幽深的地方，连拥有如此大神通、如此大威力的日月之光都无法照耀之处，那里也出现了无量、广大的光明，超越了诸天神的天威光明。凡是投生在那里的众生，都凭借那光明而互相看见，（心想：）‘啊，原来还有其他众生也投生在这里啊！’比丘们！由于如来、应供、正等觉者的出现，这第一种稀有难得之法便出现了。

二 再者，比丘们！当菩萨具足正念正知从母胎中出生时，这时，在包含天神、魔、梵天、沙门、婆罗门、天神与人类的世间中，出现了无量、广大的光明，超越了诸天神的天威光明。即使在那些世界之间……（同上）……那里也出现了无量、广大的光明，超越了诸天神的天威光明。凡是投生在那里的众生……（如前所述）……知道有其他众生也生在此处。比丘们！由于如来、应供、正等觉者的出现，这第二种稀有难得之法便出现了。

三 再者，比丘们！当如来证悟无上正等正觉时，这时，在包含天神、魔、梵天、沙门、婆罗门、天神与人类的世间中……（同上）……知道有其他众生也生在此处。比丘们！由于如来、应供、正等觉者的出现，这第三种稀有难得之法便出现了。

四 再者，比丘们！当如来转动无上法轮时，这时，在包含天神、魔、梵天、沙门、婆罗门、天神与人类的世间中……（同上）……知道有其他众生也生在此处。比丘们！由于如来、应供、正等觉者的出现，这第四种稀有难得之法便出现了。

比丘们！由于如来、应供、正等觉者的出现，这四种稀有难得之法便出现了。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.7.24 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 4.101-150)/3.3 Bhayavagga 怖畏品 (AN 4.121-130)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.8 Dutiyatathāgataacchariyasutta 如来四稀有之二 (AN 4.128)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Dutiyatathāgataacchariyasuttaṃ

如来四稀有之二经

☆ 如来说示四稀有法 ➾

➊ 苦圣谛：非阿赖耶法（非渴爱法）；

➋ 集圣谛：慢心调伏法；

➌ 灭圣谛：涅槃寂静法；

➍ 道圣谛：无明调伏法。

128. “Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā cattāro acchariyā abbhutā dhammā pātubhavanti. Katame cattāro?

“比丘们！由于如来、应供、正等觉者的出现，四种稀有难得之法出现。是哪四种呢？

Ālayārāmā [ālayarāmā (aññasuttesu)], bhikkhave, pajā ālayaratā ālayasammuditā;

［一］比丘们！众生喜爱渴爱（执着）、希求渴爱、满足于渴爱，

sā tathāgatena anālaye dhamme desiyamāne sussūsati sotaṃ odahati aññā cittaṃ upaṭṭhapeti.

当如来说示（苦圣谛：）不执着之法时，他们却愿意听闻、倾耳专注、立意了知正法。

Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṃ paṭhamo acchariyo abbhuto dhammo pātubhavati.

比丘们！由于如来、应供、正等觉者的出现，这第一种稀有难得之法便出现了。

“Mānārāmā, bhikkhave, pajā mānaratā mānasammuditā.

［二］比丘们！众生喜爱我慢、希求我慢、满足于我慢，

Sā tathāgatena mānavinaye dhamme desiyamāne sussūsati sotaṃ odahati aññā cittaṃ upaṭṭhapeti.

当如来说示（集圣谛：）调伏我慢之法时，他们却愿意听闻、倾耳专注、立意了知正法。

Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṃ dutiyo acchariyo abbhuto dhammo pātubhavati.

比丘们！由于如来、应供、正等觉者的出现，这第二种稀有难得之法便出现了。

“Anupasamārāmā, bhikkhave, pajā anupasamaratā anupasamasammuditā.

［三］比丘们！众生喜爱不寂静、希求不寂静、满足于不寂静，

Sā tathāgatena opasamike dhamme desiyamāne sussūsati sotaṃ odahati aññā cittaṃ upaṭṭhapeti.

当如来说示（灭圣谛：）趋向寂静之法（涅槃）时，他们却愿意听闻、倾耳专注、立意了知正法。

Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṃ tatiyo acchariyo abbhuto dhammo pātubhavati.

比丘们！由于如来、应供、正等觉者的出现，这第三种稀有难得之法便出现了。

“Avijjāgatā, bhikkhave, pajā aṇḍabhūtā pariyonaddhā.

［四］比丘们！众生陷入无明、如同（未孵化的）蛋（一般盲目）、已被（无明）缠缚。

Sā tathāgatena avijjāvinaye dhamme desiyamāne sussūsati sotaṃ odahati aññā cittaṃ upaṭṭhapeti.

当如来说示（道圣谛：）调伏无明之法时，他们却愿意听闻、倾耳专注、立意了知正法。

Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṃ catuttho acchariyo abbhuto dhammo pātubhavati.

比丘们！由于如来、应供、正等觉者的出现，这第四种稀有难得之法便出现了。

Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ime cattāro acchariyā abbhutā dhammā pātubhavantī”ti.

比丘们！由于如来、应供、正等觉者的出现，这四种稀有难得之法便出现了。”

Aṭṭhamaṃ.

如来四稀有之二经 ～怖畏品‧第八经终

～《增支部经典‧四集‧五十经篇之三‧怖畏品‧Dutiyatathāgataacchariyasutta 如来四稀有之二经》(AN 4.128)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 4.101-150)/3.3 Bhayavagga 怖畏品 (AN 4.121-130)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.9 Ānandaacchariyasutta 阿难四稀有 (AN 4.129)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Ānandaacchariyasuttaṃ

129. “Cattārome, bhikkhave, acchariyā abbhutā dhammā ānande. Katame cattāro? Sace, bhikkhave, bhikkhuparisā ānandaṃ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti. Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, bhikkhuparisā hoti, atha ānando tuṇhī bhavati.

“Sace, bhikkhave, bhikkhuniparisā ānandaṃ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti. Tattha ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, bhikkhuniparisā hoti, atha ānando tuṇhī bhavati.

“Sace, bhikkhave, upāsakaparisā ānandaṃ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti. Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, upāsakaparisā hoti, atha ānando tuṇhī bhavati.

“Sace, bhikkhave, upāsikāparisā ānandaṃ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti. Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, upāsikāparisā hoti, atha ānando tuṇhī bhavati. Ime kho, bhikkhave, cattāro acchariyā abbhutā dhammā ānande”ti. Navamaṃ.

☸---------------------------------------------------------------------

一百二十九 阿难四稀有

一 “比丘们！这（是）阿难（具足）的四种稀有难得之法。是哪四种呢？

比丘们！如果比丘僧团前来拜见阿难，仅仅见到他，他们就心生欢喜；如果在那里，阿难为他们说法，听了他的言说，他们也心生欢喜。比丘们！即使阿难沉默不语时，比丘僧团（对他）也没有满足的时候。

二 比丘们！如果比丘尼僧团前来拜见阿难，仅仅见到他，她们就心生欢喜；如果在那里，阿难为她们说法……（听了他的言说，她们也心生欢喜。）即使阿难沉默不语时，（比丘尼僧团也没有满足的时候。）［省略］。

三 比丘们！如果优婆塞（男居士）团体……（前来拜见阿难，）……即使阿难沉默不语时，（优婆塞团体也没有满足的时候。）［省略］。

四 比丘们！如果优婆夷（女居士）团体前来拜见阿难，仅仅见到他，她们就心生欢喜；如果在那里，阿难为她们说法，听了他的言说，她们也心生欢喜。比丘们！即使阿难沉默不语时，优婆夷团体也没有满足的时候。

比丘们！这（是）阿难（具足）的四种稀有难得之法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 4.101-150)/3.3 Bhayavagga 怖畏品 (AN 4.121-130)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.10 Cakkavattiacchariyasutta 转轮王四稀有 (AN 4.130)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Cakkavattiacchariyasuttaṃ

130. “Cattārome, bhikkhave, acchariyā abbhutā dhammā raññe cakkavattimhi. Katame cattāro? Sace, bhikkhave, khattiyaparisā rājānaṃ cakkavattiṃ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti. Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, khattiyaparisā hoti, atha rājā cakkavattī tuṇhī bhavati.

“Sace, bhikkhave, brāhmaṇaparisā rājānaṃ cakkavattiṃ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti. Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, brāhmaṇaparisā hoti, atha rājā cakkavattī tuṇhī bhavati.

“Sace, bhikkhave, gahapatiparisā rājānaṃ cakkavattiṃ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti. Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, gahapatiparisā hoti, atha rājā cakkavattī tuṇhī bhavati.

“Sace, bhikkhave, samaṇaparisā rājānaṃ cakkavattiṃ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti. Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, samaṇaparisā hoti, atha rājā cakkavattī tuṇhī bhavati. Ime kho, bhikkhave, cattāro acchariyā abbhutā dhammā raññe cakkavattimhi.

“Evamevaṃ kho, bhikkhave, cattāro [cattārome (ka.)] acchariyā abbhutā dhammā ānande. Katame cattāro? Sace, bhikkhave, bhikkhuparisā ānandaṃ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti. Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, bhikkhuparisā hoti, atha ānando tuṇhī bhavati.

“Sace, bhikkhave, bhikkhuniparisā…pe… sace, bhikkhave, upāsakaparisā…pe… sace, bhikkhave, upāsikāparisā ānandaṃ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti. Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, upāsikāparisā hoti, atha ānando tuṇhī bhavati. Ime kho, bhikkhave, cattāro acchariyā abbhutā dhammā ānande”ti. Dasamaṃ.

Bhayavaggo tatiyo.

Tassuddānaṃ –

Attānuvādaūmi ca, dve ca nānā dve ca honti;

Mettā dve ca acchariyā, aparā ca tathā duveti.

☸---------------------------------------------------------------------

一百三十 转轮王四稀有

一 “比丘们！这（是）转轮王（具足）的四种稀有难得之法。是哪四种呢？

比丘们！如果刹帝利团体前来拜见转轮王，仅仅见到他，他们就心生欢喜；如果在那里，转轮王对他们讲话，听了他的言说，他们也心生欢喜。比丘们！即使转轮王沉默不语时，刹帝利团体（对他）也没有满足的时候。

二 比丘们！如果婆罗门团体……（前来拜见转轮王，）……即使转轮王沉默不语时，（婆罗门团体也没有满足的时候。）

三 比丘们！如果居士团体……（前来拜见转轮王，）……即使转轮王沉默不语时，（居士团体也没有满足的时候。）

四 比丘们！如果沙门团体……（前来拜见转轮王，）……即使转轮王沉默不语时，（沙门团体也没有满足的时候。）

比丘们！这（是）转轮王（具足）的四种稀有难得之法。

五 比丘们！正是这样，关于阿难……［乃至］……（也具足同样的）四种稀有难得之法。”（参阅前一经 AN 4.129）

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 4.101-150)/3.4 Puggalavagga 补特伽罗品 (AN 4.131-140)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.1 Saṃyojanasutta 结缚 (AN 4.131)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(14) 4. Puggalavaggo

1. Saṃyojanasuttaṃ

131. “Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, bhikkhave, ekaccassa puggalassa orambhāgiyāni saṃyojanāni appahīnāni honti, upapattipaṭilābhiyāni saṃyojanāni appahīnāni honti, bhavapaṭilābhiyāni saṃyojanāni appahīnāni honti.

“Idha pana, bhikkhave, ekaccassa puggalassa orambhāgiyāni saṃyojanāni pahīnāni honti, upapattipaṭilābhiyāni saṃyojanāni appahīnāni honti, bhavapaṭilābhiyāni saṃyojanāni appahīnāni honti.

“Idha pana, bhikkhave, ekaccassa puggalassa orambhāgiyāni saṃyojanāni pahīnāni honti, upapattipaṭilābhiyāni saṃyojanāni pahīnāni honti, bhavapaṭilābhiyāni saṃyojanāni appahīnāni honti.

“Idha pana, bhikkhave, ekaccassa puggalassa orambhāgiyāni saṃyojanāni pahīnāni honti, upapattipaṭilābhiyāni saṃyojanāni pahīnāni honti, bhavapaṭilābhiyāni saṃyojanāni pahīnāni honti.

“Katamassa, bhikkhave, puggalassa orambhāgiyāni saṃyojanāni appahīnāni, upapattipaṭilābhiyāni saṃyojanāni appahīnāni, bhavapaṭilābhiyāni saṃyojanāni appahīnāni? Sakadāgāmissa. Imassa kho, bhikkhave, puggalassa orambhāgiyāni saṃyojanāni appahīnāni, upapattipaṭilābhiyāni saṃyojanāni appahīnāni, bhavapaṭilābhiyāni saṃyojanāni appahīnāni.

“Katamassa, bhikkhave, puggalassa orambhāgiyāni saṃyojanāni pahīnāni, upapattipaṭilābhiyāni saṃyojanāni appahīnāni, bhavapaṭilābhiyāni saṃyojanāni appahīnāni? Uddhaṃsotassa akaniṭṭhagāmino. Imassa kho, bhikkhave, puggalassa orambhāgiyāni saṃyojanāni pahīnāni, upapattipaṭilābhiyāni saṃyojanāni appahīnāni, bhavapaṭilābhiyāni saṃyojanāni appahīnāni.

“Katamassa, bhikkhave, puggalassa orambhāgiyāni saṃyojanāni pahīnāni, upapattipaṭilābhiyāni saṃyojanāni pahīnāni, bhavapaṭilābhiyāni saṃyojanāni appahīnāni? Antarāparinibbāyissa. Imassa kho, bhikkhave, puggalassa orambhāgiyāni saṃyojanāni pahīnāni, upapattipaṭilābhiyāni saṃyojanāni pahīnāni, bhavapaṭilābhiyāni saṃyojanāni appahīnāni.

“Katamassa, bhikkhave, puggalassa orambhāgiyāni saṃyojanāni pahīnāni, upapattipaṭilābhiyāni saṃyojanāni pahīnāni, bhavapaṭilābhiyāni saṃyojanāni pahīnāni? Arahato. Imassa kho, bhikkhave, puggalassa orambhāgiyāni saṃyojanāni pahīnāni, upapattipaṭilābhiyāni saṃyojanāni pahīnāni, bhavapaṭilābhiyāni saṃyojanāni pahīnāni. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第四 补特伽罗品

一百三十一 结缚

一 “比丘们！有这四种人，存在于世上。是哪四种呢？

比丘们！世间有一种人，尚未断除五下分结，尚未断除导致再生的结缚，尚未断除导致存在的结缚。

又，比丘们！世间有一种人，已经断除五下分结，但尚未断除导致再生的结缚，尚未断除导致存在的结缚。

又，比丘们！世间有一种人，已经断除五下分结，已经断除导致再生的结缚，但尚未断除导致存在的结缚。

又，比丘们！世间有一种人，已经断除五下分结，已经断除导致再生的结缚，已经断除导致存在的结缚。

二 比丘们！哪种人是尚未断除五下分结，尚未断除导致再生的结缚，尚未断除导致存在的结缚呢？

是一还果者（斯陀含）。比丘们！这种人，尚未断除五下分结，尚未断除导致再生的结缚，尚未断除导致存在的结缚。

三 比丘们！哪种人是已经断除五下分结，但尚未断除导致再生的结缚，尚未断除导致存在的结缚呢？

是上流至色究竟天者（阿那含的一种）。比丘们！这种人，已经断除五下分结，……尚未断除……。

四 比丘们！哪种人是已经断除五下分结，已经断除导致再生的结缚，但尚未断除导致存在的结缚呢？

是中般涅槃者（阿那含的一种）。比丘们！这种人，已经断除五下分结，……尚未断除……。

五 比丘们！哪种人是已经断除五下分结，已经断除导致再生的结缚，已经断除导致存在的结缚呢？

是阿罗汉。比丘们！这种人，已经断除五下分结，已经断除导致再生的结缚，已经断除导致存在的结缚。

比丘们！有这四种人，存在于世上。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 4.101-150)/3.4 Puggalavagga 补特伽罗品 (AN 4.131-140)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.2 Paṭibhānasutta 四种辩才 (AN 4.132)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Paṭibhānasuttaṃ

132. “Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Yuttappaṭibhāno, no muttappaṭibhāno; muttappaṭibhāno, no yuttappaṭibhāno; yuttappaṭibhāno ca muttappaṭibhāno ca; neva yuttappaṭibhāno na muttappaṭibhāno – ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti [pu. pa. 152 ādayo]. Dutiyaṃ.

☸---------------------------------------------------------------------

一百三十二 四种辩才

“比丘们！有这四种人，存在于世上。是哪四种呢？

即：有相应辩才（义理辩才）而非自在辩才（言辞辩才），有自在辩才而非相应辩才，既有相应辩才又有自在辩才，既无相应辩才又无自在辩才。

比丘们！有这四种人，存在于世上。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 4.101-150)/3.4 Puggalavagga 补特伽罗品 (AN 4.131-140)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.3 Ugghaṭitaññūsutta 四闻法者 (AN 4.133)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Ugghaṭitaññūsuttaṃ

133. “Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Ugghaṭitaññū, vipañcitaññū, neyyo, padaparamo – ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti [pu. pa. 152 ādayo]. Tatiyaṃ.

☸---------------------------------------------------------------------

一百三十三 四种听闻法者

“比丘们！有这四种人，存在于世上。是哪四种呢？

即：闻略即悟者、需详细解说而悟者、需引导者、只懂字面文句者。

比丘们！有这四种人，存在于世上。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 4.101-150)/3.4 Puggalavagga 补特伽罗品 (AN 4.131-140)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.4 Uṭṭhānaphalasutta 四精勤果 (AN 4.134)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Uṭṭhānaphalasuttaṃ

134. “Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Uṭṭhānaphalūpajīvī na kammaphalūpajīvī, kammaphalūpajīvī na uṭṭhānaphalūpajīvī, uṭṭhānaphalūpajīvī ceva kammaphalūpajīvī ca, neva uṭṭhānaphalūpajīvī na kammaphalūpajīvī – ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti [pu. pa. 167]. Catutthaṃ.

☸---------------------------------------------------------------------

一百三十四 四精勤果

“比丘们！有这四种人，存在于世上。是哪四种呢？

即：依靠（世间）努力的成果维生，而不依靠（过去善）业的果报维生；依靠（过去善）业的果报维生，而不依靠（世间）努力的成果维生；既依靠（世间）努力的成果维生，也依靠（过去善）业的果报维生；既不依靠（世间）努力的成果维生，也不依靠（过去善）业的果报维生。

比丘们！有这四种人，存在于世上。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 4.101-150)/3.4 Puggalavagga 补特伽罗品 (AN 4.131-140)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.5 Sāvajjasutta 四种罪业 (AN 4.135)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Sāvajjasuttaṃ

135. “Cattārome, bhikkhave, puggalā [pu. pa. 144 ādayo] santo saṃvijjamānā lokasmiṃ. Katame cattāro? Sāvajjo, vajjabahulo, appavajjo, anavajjo.

“比丘们！有这四种人，存在于世上。是哪四种呢？即：有罪者、多罪者、少罪者、无罪者。

“Kathañca, bhikkhave, puggalo sāvajjo hoti? Idha, bhikkhave, ekacco puggalo sāvajjena kāyakammena samannāgato hoti, sāvajjena vacīkammena samannāgato hoti, sāvajjena manokammena samannāgato hoti. Evaṃ kho, bhikkhave, puggalo sāvajjo hoti.

“比丘们！怎样的人是有罪者呢？比丘们！世间有一种人，具足有过失的身业，具足有过失的语业，具足有过失的意业。比丘们！这样的人是有罪者。

“Kathañca, bhikkhave, puggalo vajjabahulo hoti? Idha, bhikkhave, ekacco puggalo sāvajjena bahulaṃ kāyakammena samannāgato hoti, appaṃ anavajjena; sāvajjena bahulaṃ vacīkammena samannāgato hoti, appaṃ anavajjena; sāvajjena bahulaṃ manokammena samannāgato hoti, appaṃ anavajjena. Evaṃ kho, bhikkhave, puggalo vajjabahulo hoti.

“比丘们！怎样的人是多罪者呢？比丘们！世间有一种人，多数情况下具足有过失的身业，少数情况下具足无过失的（身业）；多数情况下具足有过失的语业，少数情况下具足无过失的（语业）；多数情况下具足有过失的意业，少数情况下具足无过失的（意业）。比丘们！这样的人是多罪者。

“Kathañca, bhikkhave, puggalo appavajjo hoti? Idha, bhikkhave, ekacco puggalo anavajjena bahulaṃ kāyakammena samannāgato hoti, appaṃ sāvajjena; anavajjena bahulaṃ vacīkammena samannāgato hoti, appaṃ sāvajjena; anavajjena bahulaṃ manokammena samannāgato hoti, appaṃ sāvajjena. Evaṃ kho, bhikkhave, puggalo appavajjo hoti.

“比丘们！怎样的人是少罪者呢？比丘们！世间有一种人，多数情况下具足无过失的身业，少数情况下具足有过失的（身业）；多数情况下具足无过失的语业，少数情况下具足有过失的（语业）；多数情况下具足无过失的意业，少数情况下具足有过失的（意业）。比丘们！这样的人是少罪者。

“Kathañca, bhikkhave, puggalo anavajjo hoti? Idha, bhikkhave, ekacco puggalo anavajjena kāyakammena samannāgato hoti, anavajjena vacīkammena samannāgato hoti, anavajjena manokammena samannāgato hoti. Evaṃ kho, bhikkhave, puggalo anavajjo hoti. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti. Pañcamaṃ.

“比丘们！怎样的人是无罪者呢？比丘们！世间有一种人，具足无过失的身业，具足无过失的语业，具足无过失的意业。比丘们！这样的人是无罪者。比丘们！有这四种人，存在于世上。”

☸---------------------------------------------------------------------

一百三十五 四种罪业

一 “比丘们！有这四种人，存在于世上。是哪四种呢？

即：有罪者、多罪者、少罪者、无罪者。

二 比丘们！那么，怎样的人是有罪者呢？

比丘们！世间有一种人，造作了有过失的身业，……（乃至）……造作了有过失的意业。比丘们！这样的人，是有罪者。

三 比丘们！那么，怎样的人是多罪者呢？

比丘们！世间有一种人，多数情况下造作有过失的身业，少数情况下（造作）无过失的［身业］……（乃至）……多数情况下造作有过失的意业，少数情况下（造作）无过失的［意业］。比丘们！这样的人，是多罪者。

四 比丘们！那么，怎样的人是少罪者呢？

比丘们！世间有一种人，多数情况下造作无过失的身业，少数情况下（造作）有过失的［身业］……（乃至）……多数情况下造作无过失的意业，少数情况下（造作）有过失的［意业］。比丘们！这样的人，是少罪者。

五 比丘们！怎样的人是无罪者呢？

比丘们！世间有一种人，造作了无过失的身业，……（乃至）……造作了无过失的意业。比丘们！这样的人，是无罪者。

比丘们！有这四种人，存在于世上。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 4.101-150)/3.4 Puggalavagga 补特伽罗品 (AN 4.131-140)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.6 Paṭhamasīlasutta 戒定慧之一 (AN 4.136)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Paṭhamasīlasuttaṃ

136. “Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, bhikkhave, ekacco puggalo sīlesu na paripūrakārī hoti, samādhismiṃ na paripūrakārī, paññāya na paripūrakārī.

“Idha pana, bhikkhave, ekacco puggalo sīlesu paripūrakārī hoti, samādhismiṃ na paripūrakārī, paññāya na paripūrakārī.

“Idha pana, bhikkhave, ekacco puggalo sīlesu paripūrakārī hoti, samādhismiṃ paripūrakārī, paññāya na paripūrakārī.

“Idha pana, bhikkhave, ekacco puggalo sīlesu paripūrakārī hoti, samādhismiṃ paripūrakārī, paññāya paripūrakārī. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

一百三十六 戒定慧之一

“比丘们！有这四种人，存在于世上。是哪四种呢？

比丘们！世间有一种人，在戒行上不圆满，在定力上不圆满，在智慧上不圆满。

再者，比丘们！世间有一种人，在戒行上圆满，在定力上不圆满，在智慧上不圆满。

再者，比丘们！世间有一种人，在戒行上圆满，在定力上圆满，在智慧上不圆满。

再者，比丘们！世间有一种人，在戒行上圆满，在定力上圆满，在智慧上圆满。

比丘们！有这四种人，存在于世上。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 4.101-150)/3.4 Puggalavagga 补特伽罗品 (AN 4.131-140)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.7 Dutiyasīlasutta 戒定慧之二 (AN 4.137)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Dutiyasīlasuttaṃ

137. “Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, bhikkhave, ekacco puggalo na sīlagaru hoti na sīlādhipateyyo, na samādhigaru hoti na samādhādhipateyyo, na paññāgaru hoti na paññādhipateyyo.

“Idha pana, bhikkhave, ekacco puggalo sīlagaru hoti sīlādhipateyyo, na samādhigaru hoti na samādhādhipateyyo, na paññāgaru hoti na paññādhipateyyo.

“Idha pana, bhikkhave, ekacco puggalo sīlagaru hoti sīlādhipateyyo, samādhigaru hoti samādhādhipateyyo, na paññāgaru hoti na paññādhipateyyo.

“Idha pana, bhikkhave, ekacco puggalo sīlagaru hoti sīlādhipateyyo, samādhigaru hoti samādhādhipateyyo, paññāgaru hoti paññādhipateyyo. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti. Sattamaṃ.

☸---------------------------------------------------------------------

一百三十七 戒定慧之二

“比丘们！有这四种人，存在于世上。是哪四种呢？

比丘们！世间有一种人，不尊重戒行，不以戒行为主导；不尊重定力，不以定力为主导；不尊重智慧，不以智慧为主导。

再者，比丘们！世间有一种人，尊重戒行，以戒行为主导；但不尊重定力，不以定力为主导；不尊重智慧，不以智慧为主导。

再者，比丘们！世间有一种人，尊重戒行，以戒行为主导；尊重定力，以定力为主导；但不尊重智慧，不以智慧为主导。

再者，比丘们！世间有一种人，尊重戒行，以戒行为主导；尊重定力，以定力为主导；尊重智慧，以智慧为主导。

比丘们！有这四种人，存在于世上。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 4.101-150)/3.4 Puggalavagga 补特伽罗品 (AN 4.131-140)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.8 Nikaṭṭhasutta 身心出离 (AN 4.138)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Nikaṭṭhasuttaṃ

138. “Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Nikaṭṭhakāyo anikaṭṭhacitto, anikaṭṭhakāyo nikaṭṭhacitto, anikaṭṭhakāyo ca anikaṭṭhacitto ca, nikaṭṭhakāyo ca nikaṭṭhacitto ca.

“Kathañca, bhikkhave, puggalo nikaṭṭhakāyo hoti anikaṭṭhacitto? Idha, bhikkhave, ekacco puggalo araññavanapatthāni [araññe vanapatthāni (sī. pī.)] pantāni senāsanāni paṭisevati. So tattha kāmavitakkampi vitakketi byāpādavitakkampi vitakketi vihiṃsāvitakkampi vitakketi. Evaṃ kho, bhikkhave, puggalo nikaṭṭhakāyo hoti anikaṭṭhacitto.

“Kathañca, bhikkhave, puggalo anikaṭṭhakāyo hoti nikaṭṭhacitto? Idha, bhikkhave, ekacco puggalo naheva kho araññavanapatthāni pantāni senāsanāni paṭisevati. So tattha nekkhammavitakkampi vitakketi abyāpādavitakkampi vitakketi avihiṃsāvitakkampi vitakketi. Evaṃ kho, bhikkhave, puggalo anikaṭṭhakāyo hoti nikaṭṭhacitto.

“Kathañca, bhikkhave, puggalo anikaṭṭhakāyo ca hoti anikaṭṭhacitto ca? Idha, bhikkhave, ekacco puggalo naheva kho araññavanapatthāni pantāni senāsanāni paṭisevati. So tattha kāmavitakkampi vitakketi byāpādavitakkampi vitakketi vihiṃsāvitakkampi vitakketi. Evaṃ kho, bhikkhave, puggalo anikaṭṭhakāyo ca hoti anikaṭṭhacitto ca.

“Kathañca, bhikkhave, puggalo nikaṭṭhakāyo ca hoti nikaṭṭhacitto ca? Idha, bhikkhave, ekacco puggalo araññavanapatthāni pantāni senāsanāni paṭisevati. So tattha nekkhammavitakkampi vitakketi abyāpādavitakkampi vitakketi avihiṃsāvitakkampi vitakketi. Evaṃ kho, bhikkhave, puggalo nikaṭṭhakāyo ca hoti nikaṭṭhacitto ca. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

一百三十八 身心远离

一 “比丘们！有这四种人，存在于世上。是哪四种呢？

即：身远离而心不远离，身不远离而心远离，身心皆不远离，身心皆远离。

二 比丘们！那么，怎样的人是身远离而心不远离呢？

比丘们！世间有一种人，居住在森林、树丛、边地的坐卧处等偏僻地方。他在那里却生起欲寻（贪欲的思惟）、恚寻（嗔恚的思惟）、害寻（恼害的思惟）。比丘们！这样的人，是身远离而心不远离。

三 比丘们！那么，怎样的人是身不远离而心远离呢？

比丘们！世间有一种人，并不居住在森林、树丛、边地的坐卧处等偏僻地方。他在（所居之处）却生起出离寻（远离欲乐的思惟）、无恚寻（慈悲的思惟）、无害寻（不加害的思惟）。比丘们！这样的人，是身不远离而心远离。

四 比丘们！那么，怎样的人是身心皆不远离呢？

比丘们！世间有一种人，既不居住在森林、树丛、边地的坐卧处等偏僻地方，他在（所居之处）也生起欲寻、恚寻、害寻。比丘们！这样的人，是身心皆不远离。

五 比丘们！那么，怎样的人是身心皆远离呢？

比丘们！世间有一种人，居住在森林、树丛、边地的坐卧处等偏僻地方，他在那里也生起出离寻、无恚寻、无害寻。比丘们！这样的人，是身心皆远离。

比丘们！有这四种人，存在于世上。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 4.101-150)/3.4 Puggalavagga 补特伽罗品 (AN 4.131-140)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.9 Dhammakathikasutta 四种说法师 (AN 4.139)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Dhammakathikasuttaṃ

139. “Cattārome, bhikkhave, dhammakathikā. Katame cattāro? Idha, bhikkhave, ekacco dhammakathiko appañca bhāsati asahitañca; parisā cassa [parisā ca (sī. syā. kaṃ. pī.) pu. pa. 156] na kusalā hoti sahitāsahitassa. Evarūpo, bhikkhave, dhammakathiko evarūpāya parisāya dhammakathikotveva saṅkhaṃ gacchati.

“Idha pana, bhikkhave, ekacco dhammakathiko appañca bhāsati sahitañca; parisā cassa kusalā hoti sahitāsahitassa. Evarūpo, bhikkhave, dhammakathiko evarūpāya parisāya dhammakathikotveva saṅkhaṃ gacchati.

“Idha pana, bhikkhave, ekacco dhammakathiko bahuñca bhāsati asahitañca; parisā cassa na kusalā hoti sahitāsahitassa. Evarūpo, bhikkhave, dhammakathiko evarūpāya parisāya dhammakathikotveva saṅkhaṃ gacchati.

“Idha pana, bhikkhave, ekacco dhammakathiko bahuñca bhāsati sahitañca; parisā cassa kusalā hoti sahitāsahitassa. Evarūpo, bhikkhave, dhammakathiko evarūpāya parisāya dhammakathikotveva saṅkhaṃ gacchati. Ime kho, bhikkhave, cattāro dhammakathikā”ti. Navamaṃ.

☸---------------------------------------------------------------------

一百三十九 四种说法师

一 “比丘们！有这四种说法师。是哪四种呢？

比丘们！世间有一种说法师，言语少且不契合义理；而他的听众也不能善巧地辨别（所说的是否）契合义理。比丘们！这样的说法师，在这样的听众中，就算作说法师了。

二 再者，比丘们！世间有一种说法师，言语少但契合义理；而他的听众也能善巧地辨别（所说的是否）契合义理。比丘们！这样的说法师，在这样的听众中，就算作说法师了。

三 再者，比丘们！世间有一种说法师，言语多且不契合义理；而他的听众也不能善巧地辨别（所说的是否）契合义理。比丘们！这样的说法师，在这样的听众中，就算作说法师了。

四 再者，比丘们！世间有一种说法师，言语多且契合义理；而他的听众也能善巧地辨别（所说的是否）契合义理。比丘们！这样的说法师，在这样的听众中，就算作说法师了。

比丘们！这就是四种说法师。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.8.16 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 4.101-150)/3.4 Puggalavagga 补特伽罗品 (AN 4.131-140)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.10 Vādīsutta 四种论师 (AN 4.140)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Vādīsuttaṃ

四种论师经

140. “Cattārome, bhikkhave, vādī.

“比丘们！有这四种论师。

Katame cattāro?

是哪四种？

Atthi, bhikkhave, vādī atthato pariyādānaṃ gacchati, no byañjanato;

➊ 比丘们！有论师，失去义理而不失文句；

atthi, bhikkhave, vādī byañjanato pariyādānaṃ gacchati, no atthato;

➋ 比丘们！有论师，失去文句而不失义理；

atthi, bhikkhave, vādī atthato ca byañjanato ca pariyādānaṃ gacchati;

➌ 比丘们！有论师，义理以及文句都失去；

atthi, bhikkhave, vādī nevatthato no byañjanato pariyādānaṃ gacchati.

➍ 比丘们！有论师，义理或文句都不失去。

Ime kho, bhikkhave, cattāro vādī.

比丘们！这就是四种论师。

Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ catūhi paṭisambhidāhi samannāgato [samannāgato bhikkhu (sī. syā. kaṃ.)] atthato vā byañjanato vā pariyādānaṃ gaccheyyā”ti.

比丘们！没有这样的情形，没有这样的可能（实在没有这样的事）：

‘凡是成就四无碍解的人，会失去义理或文句？’

完全不可能！”

Puggalavaggo catuttho.

补特伽罗品 ～五十经篇之三‧第四品终

～《增支部经典‧四集‧五十经篇之三‧Puggalavagga 补特伽罗品》(AN 4.131-140)

Tassuddānaṃ –

此品（十经）摄颂曰：

Saṃyojanaṃ paṭibhāno,

（一）结缚、（二）四种辩才；

ugghaṭitaññu uṭṭhānaṃ;

（三）四闻法者、（四）四精勤果；

Sāvajjo dve ca sīlāni,

（五）四种罪业、（六）戒定慧之一、（七）戒定慧之二；

nikaṭṭha dhamma vādī cāti.

（八）身心出离、（九）四种说法师、（十）四种论师。

Dasamaṃ.

四种论师经 ～补特伽罗品‧第十经终

～《增支部经典‧四集‧五十经篇之三‧补特伽罗品‧Vādīsutta 四种论师经》(AN 4.140)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 4.101-150)/3.5 Ābhāvagga 光品 (AN 4.141-150)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.1 Ābhāsutta 四种光彩 (AN 4.141)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(15) 5. Ābhāvaggo

1. Ābhāsuttaṃ

141. “Catasso imā, bhikkhave, ābhā. Katamā catasso? Candābhā, sūriyābhā, aggābhā, paññābhā – imā kho, bhikkhave, catasso ābhā. Etadaggaṃ, bhikkhave, imāsaṃ catunnaṃ [catassannaṃ (syā. kaṃ.) saddanītipadamālā passitabbā] ābhānaṃ yadidaṃ paññābhā”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第五 光品

一百四十一 四种光彩

一 “比丘们！这些是四种光彩。是哪四种？

即：月光彩、日光彩、火光彩、慧光彩。

二 比丘们！这些是四种光彩。比丘们！慧光彩在这四种光彩之中，是第一。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 4.101-150)/3.5 Ābhāvagga 光品 (AN 4.141-150)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.2 Pabhāsutta 四种光辉 (AN 4.142)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Pabhāsuttaṃ

142. “Catasso imā, bhikkhave, pabhā. Katamā catasso? Candappabhā, sūriyappabhā, aggippabhā, paññāpabhā – imā kho, bhikkhave, catasso pabhā. Etadaggaṃ, bhikkhave, imāsaṃ catunnaṃ pabhānaṃ yadidaṃ paññāpabhā”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

一百四十二 四种光辉

一 “比丘们！这些是四种光辉。是哪四种？

即：月光辉、日光辉、火光辉、慧光辉。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 4.101-150)/3.5 Ābhāvagga 光品 (AN 4.141-150)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.3 Ālokasutta 四种光明 (AN 4.143)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Ālokasuttaṃ

143. “Cattārome, bhikkhave, ālokā. Katame cattāro? Candāloko, sūriyāloko, aggāloko, paññāloko – ime kho, bhikkhave, cattāro ālokā. Etadaggaṃ, bhikkhave, imesaṃ catunnaṃ ālokānaṃ yadidaṃ paññāloko”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

一百四十三 四种光明

一 “比丘们！这些是四种光明。是哪四种？

即：月光明、日光明、火光明、慧光明。

二 比丘们！这些是四种光明。比丘们！慧光明在这四种光明之中，是第一。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 4.101-150)/3.5 Ābhāvagga 光品 (AN 4.141-150)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.4 Obhāsasutta 四种光照 (AN 4.144)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Obhāsasuttaṃ

144. “Cattārome, bhikkhave, obhāsā. Katame cattāro? Candobhāso, sūriyobhāso, aggobhāso, paññobhāso – ime kho, bhikkhave, cattāro obhāsā. Etadaggaṃ, bhikkhave, imesaṃ catunnaṃ obhāsānaṃ yadidaṃ paññobhāso”ti. Catutthaṃ.

☸---------------------------------------------------------------------

一百四十四 四种光照

一 “比丘们！这些是四种光照。是哪四种？

即：月光照、日光照、火光照、慧光照。

二 比丘们！这些是四种光照。比丘们！慧光照在这四种光照之中，是第一。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 4.101-150)/3.5 Ābhāvagga 光品 (AN 4.141-150)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.5 Pajjotasutta 四种灯火 (AN 4.145)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Pajjotasuttaṃ

145. “Cattārome, bhikkhave, pajjotā. Katame cattāro? Candapajjoto, sūriyapajjoto, aggipajjoto, paññāpajjoto – ime kho, bhikkhave, cattāro pajjotā. Etadaggaṃ, bhikkhave, imesaṃ catunnaṃ pajjotānaṃ yadidaṃ paññāpajjoto”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

一百四十五 四种灯火

一 “比丘们！这些是四种灯火。是哪四种？

即：月灯火、日灯火、火灯火、慧灯火。

二 比丘们！这些是四种灯火。比丘们！慧灯火在这四种灯火之中，是第一。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 4.101-150)/3.5 Ābhāvagga 光品 (AN 4.141-150)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.6 Paṭhamakālasutta 四种适时之一 (AN 4.146)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Paṭhamakālasuttaṃ

146. “Cattārome, bhikkhave, kālā. Katame cattāro? Kālena dhammassavanaṃ, kālena dhammasākacchā, kālena sammasanā [kālena samatho (sī. syā. kaṃ. pī.)], kālena vipassanā – ime kho, bhikkhave, cattāro kālā”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

一百四十六 四种适时之一

“比丘们！这些是四种适时。是哪四种？

即：适时听法、适时讨论法、适时修止、适时修观。

比丘们！这些是四种适时。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 4.101-150)/3.5 Ābhāvagga 光品 (AN 4.141-150)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.7 Dutiyakālasutta 四种适时之二 (AN 4.147)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Dutiyakālasuttaṃ

147. “Cattārome, bhikkhave, kālā sammā bhāviyamānā sammā anuparivattiyamānā anupubbena āsavānaṃ khayaṃ pāpenti. Katame cattāro? Kālena dhammassavanaṃ, kālena dhammasākacchā, kālena sammasanā, kālena vipassanā – ime kho, bhikkhave, cattāro kālā sammā bhāviyamānā sammā anuparivattiyamānā anupubbena āsavānaṃ khayaṃ pāpenti.

“Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṃ udakaṃ yathāninnaṃ pavattamānaṃ pabbatakandarapadarasākhā paripūreti; pabbatakandarapadarasākhā paripūrā kusobbhe paripūrenti; kusobbhā paripūrā mahāsobbhe paripūrenti; mahāsobbhā paripūrā kunnadiyo paripūrenti; kunnadiyo paripūrā mahānadiyo paripūrenti; mahānadiyo paripūrā samuddaṃ [samuddaṃ sāgaraṃ (sī. pī. ka.), samuddasāgaraṃ (syā. kaṃ.)] paripūrenti. Evamevaṃ kho, bhikkhave, ime cattāro kālā sammā bhāviyamānā sammā anuparivattiyamānā anupubbena āsavānaṃ khayaṃ pāpentī”ti. Sattamaṃ.

☸---------------------------------------------------------------------

一百四十七 四种适时之二

一 “比丘们！正确修习这四种适时，如果正确地随顺运转，就能按次第彻底灭尽诸漏。是哪四种？

即：适时听法、适时讨论法、适时修止、适时修观。

比丘们！正确修习这四种适时，如果正确地随顺运转，就能按次第彻底灭尽诸漏。

二 比丘们！譬如同山上下起大颗的雨滴时，那水顺着低处流动，充满山溪、山谷、沟壑；山溪、山谷、沟壑充满了，就能充满小池沼；小池沼充满了，就能充满大湖泊；大湖泊充满了，就能充满小河；小河充满了，就能充满大河；大河充满了，就能充满大海洋。正是这样，比丘们！正确修习这四种适时，如果正确地随顺运转，就能按次第彻底灭尽诸漏。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 4.101-150)/3.5 Ābhāvagga 光品 (AN 4.141-150)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.8 Duccaritasutta 四语恶行 (AN 4.148)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Duccaritasuttaṃ

148. “Cattārimāni, bhikkhave, vacīduccaritāni. Katamāni cattāri? Musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo – imāni kho, bhikkhave, cattāri vacīduccaritānī”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

一百四十八 四语恶行

一 “比丘们！这些是四种语恶行。是哪四种？

即：妄语、离间语、粗恶语、绮语。

比丘们！这些是四种语恶行。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 4.101-150)/3.5 Ābhāvagga 光品 (AN 4.141-150)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.9 Sucaritasutta 四语妙行 (AN 4.149)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Sucaritasuttaṃ

149. “Cattārimāni, bhikkhave, vacīsucaritāni. Katamāni cattāri? Saccavācā, apisuṇā vācā, saṇhā vācā, mantabhāsā – imāni kho, bhikkhave, cattāri vacīsucaritānī”ti. Navamaṃ.

☸---------------------------------------------------------------------

一百四十九 四语妙行

“比丘们！这些是四种语妙行。是哪四种？

即：真实语、不离间语、柔和语、智慧语。

比丘们！这些是四种语妙行。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 4.101-150)/3.5 Ābhāvagga 光品 (AN 4.141-150)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.10 Sārasutta 四实质 (AN 4.150)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Sārasuttaṃ

150. “Cattārome, bhikkhave, sārā. Katame cattāro? Sīlasāro, samādhisāro, paññāsāro, vimuttisāro – ime kho, bhikkhave, cattāro sārā”ti. Dasamaṃ.

Ābhāvaggo pañcamo.

Tassuddānaṃ –

Ābhā pabhā ca ālokā, obhāsā ceva pajjotā;

Dve kālā caritā dve ca, honti sārena te dasāti.

Tatiyapaṇṇāsakaṃ samattaṃ.

☸---------------------------------------------------------------------

一百五十 四实质

“比丘们！这些是四种实质。是哪四种？

即：戒的实质、定的实质、慧的实质、解脱的实质。

比丘们！这些是四种实质。”

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 4.151-200)/4.1 Indriyavagga 根品 (AN 4.151-160)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.1 Indriyasutta 四种根 (AN 4.151)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Catutthapaṇṇāsakaṃ

(16) 1. Indriyavaggo

1. Indriyasuttaṃ

151. “Cattārimāni, bhikkhave, indriyāni. Katamāni cattāri? Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ – imāni kho, bhikkhave, cattāri indriyānī”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第一 根品

一百五十一 四种根

“比丘们！这些是四种根。是哪四种？

即：信根、精进根、念根、定根。

比丘们！这些是四种根。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 4.151-200)/4.1 Indriyavagga 根品 (AN 4.151-160)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.2 Saddhābalasutta 信力 (AN 4.152)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Saddhābalasuttaṃ

152. “Cattārimāni, bhikkhave, balāni. Katamāni cattāri? Saddhābalaṃ, vīriyabalaṃ, satibalaṃ, samādhibalaṃ – imāni kho, bhikkhave, cattāri balānī”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

一百五十二 信力

“比丘们！这些是四种力。是哪四种？

即：信力、精进力、念力、定力。

比丘们！这些是四种力。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 4.151-200)/4.1 Indriyavagga 根品 (AN 4.151-160)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.3 Paññābalasutta 慧力 (AN 4.153)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Paññābalasuttaṃ

153. “Cattārimāni, bhikkhave, balāni. Katamāni cattāri? Paññābalaṃ, vīriyabalaṃ, anavajjabalaṃ, saṅgahabalaṃ [saṅgāhabalaṃ (sī. syā. kaṃ. pī.)] – imāni kho, bhikkhave, cattāri balānī”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

一百五十三 慧力

“比丘们！这些是四种力。是哪四种？

即：慧力、精进力、无罪力、摄持力。

比丘们！这些是四种力。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 4.151-200)/4.1 Indriyavagga 根品 (AN 4.151-160)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.4 Satibalasutta 念力 (AN 4.154)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Satibalasuttaṃ

154. “Cattārimāni, bhikkhave, balāni. Katamāni cattāri? Satibalaṃ, samādhibalaṃ, anavajjabalaṃ, saṅgahabalaṃ – imāni kho, bhikkhave, cattāri balānī”ti. Catutthaṃ.

☸---------------------------------------------------------------------

一百五十四 念力

“比丘们！这些是四种力。是哪四种？

即：念力、定力、无罪力、摄持力。

比丘们！这些是四种力。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 4.151-200)/4.1 Indriyavagga 根品 (AN 4.151-160)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.5 Paṭisaṅkhānabalasutta 思择力 (AN 4.155)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Paṭisaṅkhānabalasuttaṃ

155. “Cattārimāni, bhikkhave, balāni. Katamāni cattāri? Paṭisaṅkhānabalaṃ, bhāvanābalaṃ, anavajjabalaṃ, saṅgahabalaṃ – imāni kho, bhikkhave, cattāri balānī”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

一百五十五 思择力

“比丘们！这些是四种力。是哪四种？

即：思择力、修习力、无罪力、摄持力。

比丘们！这些是四种力。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 4.151-200)/4.1 Indriyavagga 根品 (AN 4.151-160)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.6 Kappasutta 四无数劫 (AN 4.156)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Kappasuttaṃ

156. “Cattārimāni, bhikkhave, kappassa asaṅkhyeyyāni. Katamāni cattāri? Yadā, bhikkhave, kappo saṃvaṭṭati, taṃ na sukaraṃ saṅkhātuṃ – ettakāni vassānīti vā, ettakāni vassasatānīti vā, ettakāni vassasahassānīti vā, ettakāni vassasatasahassānīti vā.

“Yadā, bhikkhave, kappo saṃvaṭṭo tiṭṭhati, taṃ na sukaraṃ saṅkhātuṃ – ettakāni vassānīti vā, ettakāni vassasatānīti vā, ettakāni vassasahassānīti vā, ettakāni vassasatasahassānīti vā.

“Yadā, bhikkhave, kappo vivaṭṭati, taṃ na sukaraṃ saṅkhātuṃ – ettakāni vassānīti vā, ettakāni vassasatānīti vā, ettakāni vassasahassānīti vā, ettakāni vassasatasahassānīti vā.

“Yadā, bhikkhave, kappo vivaṭṭo tiṭṭhati, taṃ na sukaraṃ saṅkhātuṃ – ettakāni vassānīti vā, ettakāni vassasatānīti vā, ettakāni vassasahassānīti vā, ettakāni vassasatasahassānīti vā. Imāni kho, bhikkhave, cattāri kappassa asaṅkhyeyyānī”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

一百五十六 四无数劫

“比丘们！这些是四种无数劫。是哪四种？

比丘们！当劫坏时，要计算它有多少年、或多少百年、或多少千年、或多少十万年，是很难做到的。

比丘们！当劫坏后持续时，要计算它有多少年、或多少百年、或多少千年、或多少十万年，是很难做到的。

比丘们！当劫成时，要计算它有多少年、或多少百年、或多少千年、或多少十万年，是很难做到的。

比丘们！当劫成后持续时，要计算它有多少年、或多少百年、或多少千年、或多少十万年，是很难做到的。

比丘们！这些就是四种无数劫。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 4.151-200)/4.1 Indriyavagga 根品 (AN 4.151-160)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.7 Rogasutta 病 (AN 4.157)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Rogasuttaṃ

157. “Dveme, bhikkhave, rogā. Katame dve? Kāyiko ca rogo cetasiko ca rogo. Dissanti, bhikkhave, sattā kāyikena rogena ekampi vassaṃ ārogyaṃ paṭijānamānā, dvepi vassāni ārogyaṃ paṭijānamānā, tīṇipi vassāni ārogyaṃ paṭijānamānā, cattāripi vassāni ārogyaṃ paṭijānamānā, pañcapi vassāni ārogyaṃ paṭijānamānā, dasapi vassāni ārogyaṃ paṭijānamānā, vīsatipi vassāni ārogyaṃ paṭijānamānā, tiṃsampi vassāni ārogyaṃ paṭijānamānā, cattārīsampi vassāni ārogyaṃ paṭijānamānā, paññāsampi vassāni ārogyaṃ paṭijānamānā, vassasatampi, bhiyyopi ārogyaṃ paṭijānamānā. Te, bhikkhave, sattā sudullabhā [dullabhā (sī. syā. kaṃ. pī.)] lokasmiṃ ye cetasikena rogena muhuttampi ārogyaṃ paṭijānanti, aññatra khīṇāsavehi.

“Cattārome, bhikkhave, pabbajitassa rogā. Katame cattāro? Idha, bhikkhave, bhikkhu mahiccho hoti vighātavā asantuṭṭho itarītaracīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena. So mahiccho samāno vighātavā asantuṭṭho itarītaracīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena pāpikaṃ icchaṃ paṇidahati anavaññappaṭilābhāya lābhasakkārasilokappaṭilābhāya. So uṭṭhahati ghaṭati vāyamati anavaññappaṭilābhāya lābhasakkārasilokappaṭilābhāya. So saṅkhāya kulāni upasaṅkamati, saṅkhāya nisīdati, saṅkhāya dhammaṃ bhāsati, saṅkhāya uccārapassāvaṃ sandhāreti. Ime kho, bhikkhave, cattāro pabbajitassa rogā.

“Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘na mahicchā bhavissāma vighātavanto asantuṭṭhā itarītaracīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena, na pāpikaṃ icchaṃ paṇidahissāma anavaññappaṭilābhāya lābhasakkārasilokappaṭilābhāya, na uṭṭhahissāma na ghaṭessāma na vāyamissāma anavaññappaṭilābhāya lābhasakkārasilokappaṭilābhāya, khamā bhavissāma sītassa uṇhassa jighacchāya pipāsāya ḍaṃsamakasavātātapasarīsapasamphassānaṃ duruttānaṃ durāgatānaṃ vacanapathānaṃ, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātikā bhavissāmā’ti. Evañhi vo, bhikkhave, sikkhitabban”ti. Sattamaṃ.

☸---------------------------------------------------------------------

一百五十七 病

一 “比丘们！有这两种病。是哪两种？

身病与心病。

“比丘们！可以看到，有些众生声称身体一年无病，声称二年无病，声称三年无病……四年……五年……十年……二十年……三十年……四十年……五十年无病，甚至声称一百年或更久身体无病。然而，比丘们，在这世间，除了诸漏已尽者外，能声称哪怕片刻心无病的众生，是极其难得的。

二 比丘们！这些是出家者的四种病。是哪四种？

比丘们！在此，有比丘欲望强烈，有所不满，对于一般的衣、食、住处、治病医药等资具感到不满足。他因为欲望强烈、有所不满，对于一般的衣、食、住处、治病医药等资具感到不满足，为了得到（他人的）尊重、利养、恭敬和名声而发起邪恶的欲求。他为了得到尊重、利养、恭敬和名声而奋起、努力、精进。他有目的地去拜访（施主）家，有目的地坐下，有目的地说法，有目的地忍着大小便。比丘们！这些是出家者的四种病。

三 因此，比丘们，你们应当这样学习：‘我们不要成为欲望强烈、有所不满、对于一般的衣、食、住处、治病医药等资具感到不满足的人；我们不要为了得到尊重、利养、恭敬和名声而发起邪恶的欲求；我们不要为了得到尊重、利养、恭敬和名声而奋起、努力、精进；我们应当忍耐寒冷、炎热、饥饿、口渴，以及虻、蚊、风、热、爬虫类的接触；对于已被说出的、令人不快的辱骂言语；对于已生起的、属于身体的、痛苦的、剧烈的、粗猛的、难受的、不愉快的、不如意的、甚至能夺取生命的感受，都应成为能够忍耐的人。’比丘们！你们确实应当这样学习。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 4.151-200)/4.1 Indriyavagga 根品 (AN 4.151-160)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.8 Parihānisutta 退转 (AN 4.158)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Parihānisuttaṃ

158. Tatra kho āyasmā sāriputto bhikkhū āmantesi – “āvuso bhikkhave”ti. “Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

“Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā cattāro dhamme attani samanupassati, niṭṭhamettha gantabbaṃ – ‘parihāyāmi kusalehi dhammehi’. Parihānametaṃ vuttaṃ bhagavatā. Katame cattāro? Rāgavepullattaṃ [rāgavepullataṃ (sī. syā. kaṃ. pī.)], dosavepullattaṃ, mohavepullattaṃ, gambhīresu kho panassa ṭhānāṭhānesu paññācakkhu na kamati. Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā ime cattāro dhamme attani samanupassati, niṭṭhamettha gantabbaṃ – ‘parihāyāmi kusalehi dhammehi’. Parihānametaṃ vuttaṃ bhagavatā.

“Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā cattāro dhamme attani samanupassati, niṭṭhamettha gantabbaṃ – ‘na parihāyāmi kusalehi dhammehi’. Aparihānametaṃ vuttaṃ bhagavatā. Katame cattāro? Rāgatanuttaṃ [rāgatanuttanaṃ (ka.)], dosatanuttaṃ, mohatanuttaṃ, gambhīresu kho panassa ṭhānāṭhānesu paññācakkhu kamati. Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā ime cattāro dhamme attani samanupassati, niṭṭhamettha gantabbaṃ – ‘na parihāyāmi kusalehi dhammehi’. Aparihānametaṃ vuttaṃ bhagavatā”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

一百五十八 退转

一 在那里，具寿舍利弗对众比丘说：“朋友们，比丘们！”那些比丘回答具寿舍利弗：“朋友！”具寿舍利弗这样说：

“朋友们，任何比丘或比丘尼，若在自己身上观察到四种法，就应当在此得出结论：‘我正从善法中退失’。这是世尊所说的退失。是哪四种？

即：贪欲的增长广大，嗔恚的增长广大，愚痴的增长广大，并且对于甚深的是处非处（因果道理），智慧眼无法运作（看不透彻）。

朋友们，任何比丘或比丘尼，若在自己身上观察到这四种法，就应当在此得出结论：‘我正从善法中退失’。这是世尊所说的退失。

二 朋友们，任何比丘或比丘尼，若在自己身上观察到四种法，就应当在此得出结论：‘我没有从善法中退失’。这是世尊所说的不退失。是哪四种？

即：贪欲的减弱，嗔恚的减弱，愚痴的减弱，并且对于甚深的是处非处（因果道理），智慧眼能够运作（看得透彻）。

朋友们，任何比丘或比丘尼，若在自己身上观察到这四种法，就应当在此得出结论：‘我没有从善法中退失’。这是世尊所说的不退失。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 4.151-200)/4.1 Indriyavagga 根品 (AN 4.151-160)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.9 Bhikkhunīsutta 比丘尼 (AN 4.159)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Bhikkhunīsuttaṃ

159. Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā ānando kosambiyaṃ viharati ghositārāme. Atha kho aññatarā bhikkhunī aññataraṃ purisaṃ āmantesi – “ehi tvaṃ, ambho purisa, yenayyo ānando tenupasaṅkama; upasaṅkamitvā mama vacanena ayyassa ānandassa pāde sirasā vanda – ‘itthannāmā, bhante, bhikkhunī ābādhikinī dukkhitā bāḷhagilānā. Sā ayyassa ānandassa pāde sirasā vandatī’ti. Evañca vadehi – ‘sādhu kira, bhante, ayyo ānando yena bhikkhunupassayo yena sā bhikkhunī tenupasaṅkamatu anukampaṃ upādāyā’”ti. “Evaṃ, ayye”ti kho so puriso tassā bhikkhuniyā paṭissutvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so puriso āyasmantaṃ ānandaṃ etadavoca –

“Itthannāmā, bhante, bhikkhunī ābādhikinī dukkhitā bāḷhagilānā. Sā āyasmato ānandassa pāde sirasā vandati, evañca vadeti – ‘sādhu kira, bhante, āyasmā ānando yena bhikkhunupassayo yena sā bhikkhunī tenupasaṅkamatu anukampaṃ upādāyā’”ti. Adhivāsesi kho āyasmā ānando tuṇhībhāvena.

Atha kho āyasmā ānando nivāsetvā pattacīvaramādāya yena bhikkhunupassayo yena sā bhikkhunī tenupasaṅkami. Addasā kho sā bhikkhunī āyasmantaṃ ānandaṃ dūratova āgacchantaṃ. Disvā sasīsaṃ pārupitvā mañcake nipajji. Atha kho āyasmā ānando yena sā bhikkhunī tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho āyasmā ānando taṃ bhikkhuniṃ etadavoca –

“Āhārasambhūto ayaṃ, bhagini, kāyo āhāraṃ nissāya. Āhāro pahātabbo. Taṇhāsambhūto ayaṃ, bhagini, kāyo taṇhaṃ nissāya. Taṇhā pahātabbā. Mānasambhūto ayaṃ, bhagini, kāyo mānaṃ nissāya. Māno pahātabbo. Methunasambhūto ayaṃ, bhagini, kāyo. Methune ca setughāto vutto bhagavatā.

“‘Āhārasambhūto ayaṃ, bhagini, kāyo āhāraṃ nissāya. Āhāro pahātabbo’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhagini, bhikkhu paṭisaṅkhā yoniso āhāraṃ āhāreti – ‘neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya. Iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi. Yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti. So aparena samayena āhāraṃ nissāya āhāraṃ pajahati. ‘Āhārasambhūto ayaṃ, bhagini, kāyo āhāraṃ nissāya. Āhāro pahātabbo’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

“‘Taṇhāsambhūto ayaṃ, bhagini, kāyo taṇhaṃ nissāya. Taṇhā pahātabbā’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhagini, bhikkhu suṇāti – ‘itthannāmo kira bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’ti. Tassa evaṃ hoti – ‘kudāssu nāma ahampi āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissāmī’ti! So aparena samayena taṇhaṃ nissāya taṇhaṃ pajahati. ‘Taṇhāsambhūto ayaṃ, bhagini, kāyo taṇhaṃ nissāya. Taṇhā pahātabbā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

“‘Mānasambhūto ayaṃ, bhagini, kāyo mānaṃ nissāya. Māno pahātabbo’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhagini, bhikkhu suṇāti – ‘itthannāmo kira bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’ti. Tassa evaṃ hoti – ‘so hi nāma āyasmā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati; kimaṅgaṃ [kimaṅga (sī. pī.) a. ni. 5.180; cūḷava. 331; saṃ. ni. 5.1020] panāhan’ti! So aparena samayena mānaṃ nissāya mānaṃ pajahati. ‘Mānasambhūto ayaṃ, bhagini, kāyo mānaṃ nissāya. Māno pahātabbo’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

“Methunasambhūto ayaṃ, bhagini, kāyo. Methune ca setughāto vutto bhagavatā”ti.

Atha kho sā bhikkhunī mañcakā vuṭṭhahitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā āyasmato ānandassa pādesu sirasā nipatitvā āyasmantaṃ ānandaṃ etadavoca – “accayo maṃ, bhante, accagamā, yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yāhaṃ evamakāsiṃ. Tassā me, bhante, ayyo ānando accayaṃ accayato paṭiggaṇhātu, āyatiṃ saṃvarāyā”ti. “Taggha taṃ [taggha tvaṃ (sī. pī. ka.)], bhagini, accayo accagamā, yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yā tvaṃ evamakāsi. Yato ca kho tvaṃ, bhagini, accayaṃ accayato disvā yathādhammaṃ paṭikarosi, taṃ te mayaṃ paṭiggaṇhāma. Vuddhi hesā, bhagini, ariyassa vinaye yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti āyatiṃ saṃvaraṃ āpajjatī”ti. Navamaṃ.

☸---------------------------------------------------------------------

一百五十九 比丘尼

一 一时，具寿阿难住在憍赏弥城的瞿私多园。那时，有一位比丘尼告诉另外一个人说：“阁下！请您去阿难尊者住的地方。到了之后，按照我的嘱托，用头顶礼阿难尊者的双足，并说：‘大德！有一位名叫某某的比丘尼，生病了，很痛苦，病得很重。她用头顶礼尊者阿难的双足。’并且要这样说：‘大德！如果尊者阿难能出于慈悲，前往比丘尼的住处，去她那里，那就太好了！’”

那个人就说：“好的，法尼！（我）答应您。”他答应了那位比丘尼的请求后，就前往具寿阿难的住处。到了之后，问候具寿阿难后，在一旁坐下。坐在一旁的那个人对具寿阿难说了如下的话：

“大德！有一位名叫某某的比丘尼生病了，很痛苦，病得很重。她用头顶礼尊者阿难的双足，并且这样说：‘大德！如果尊者阿难能出于慈悲，前往比丘尼的住处，去她那里，那就太好了！’”具寿阿难沉默地表示同意。

二 于是，具寿阿难穿好下衣，拿起钵和僧衣，前往那位比丘尼的住处。那位比丘尼远远看见具寿阿难走来，看见后，就用衣物蒙着头躺在床上。那时，具寿阿难来到那位比丘尼那里。到了之后，在准备好的座位上坐下。坐下后，具寿阿难对那位比丘尼说了如下的话：

三 “姐妹！这个身体是依靠食物而产生的，对于食物的依赖，应当通过对食物的如理思维来断除。姐妹！这个身体是依靠渴爱而产生的，渴爱应当通过对渴爱的如理思维来断除。姐妹！这个身体是依靠我慢而产生的，我慢应当通过对我慢的如理思维来断除。姐妹！这个身体是依靠性交而产生的。世尊说过，性交是（通往解脱之）桥梁的毁坏者。

四 “姐妹！‘这个身体是依靠食物而产生的，对于食物的依赖，应当通过对食物的如理思维来断除’，虽然这么说，这是依据什么说的呢？姐妹！在此，有比丘如理省察地食用食物，不是为了嬉戏，不是为了沉醉，不是为了装饰，不是为了美化，只是为了这个身体的维持和存活，为了止息（饥饿的）恼害，为了资助梵行。‘这样，我将平息旧的感受，不让新的感受生起。我的（生命）旅程将得以维持，（身心）将没有过失，并且安住于轻安。’他在之后某个时候，通过对食物的如理思维而断除对食物的执取。

姐妹！‘这个身体是依靠食物而产生的，对于食物的依赖，应当通过如理思维来断除’，所说的就是依据这个意思。

五 “姐妹！‘这个身体是依靠渴爱而产生的，渴爱应当通过对渴爱的如理思维来断除’，虽然这么说，这是依据什么说的呢？姐妹！在此，有比丘听闻：‘据说某某比丘，因诸漏已尽，就在现世，以无漏的心解脱、慧解脱，亲身证知、作证、达到并安住。’他这样想：‘我什么时候也能因诸漏已尽，就在现世，以无漏的心解脱、慧解脱，亲身证知、作证、达到并安住呢！’他在之后某个时候，依靠（对解脱的）渴爱而断除了（世俗的）渴爱。

姐妹！‘这个身体是依靠渴爱而产生的，渴爱应当通过对渴爱的如理思维来断除’，所说的就是依据这个意思。

六 “姐妹！‘这个身体是依靠我慢而产生的，我慢应当通过对我慢的如理思维来断除’，虽然这么说，这是依据什么说的呢？姐妹！在此，有比丘听闻：‘据说某某比丘，因诸漏已尽……乃至……亲身证知、作证、达到并安住。’他这样想：‘那位尊者都能因诸漏已尽……乃至……亲身证知、作证、达到并安住，何况我呢！’他在之后某个时候，依靠（想要达到解脱的）我慢而断除了（障碍解脱的）我慢。

姐妹！‘这个身体是依靠我慢而产生的，我慢应当通过对我慢的如理思维来断除’，所说的就是依据这个意思。

七 姐妹！这个身体是依靠性交而产生的。世尊说过，性交是（通往解脱之）桥梁的毁坏者。”

八 那时，那位比丘尼从床上起来，将上衣整理好搭在一边肩上，用头顶礼具寿阿难的双足，对具寿阿难说了如下的话：

“大德！我犯了过错！由于我的愚蠢、糊涂、不善巧，我才做了这样的事。大德！尊者阿难，请您接受我的忏悔，（视其为）过错，我将来一定注意防护。”

九 “姐妹！你确实犯了过错，是由于你的愚蠢、糊涂、不善巧，你才做了这样的事。然而，姐妹！既然你认识到过错，并如法地忏悔，我们就接受你的忏悔。姐妹！在圣者的律中，凡是能认识到过错，如法忏悔，将来注意防护的人，这就是进步。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 4.151-200)/4.1 Indriyavagga 根品 (AN 4.151-160)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.10 Sugatavinayasutta 善逝之律 (AN 4.160)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Sugatavinayasuttaṃ

160. “Sugato vā, bhikkhave, loke tiṭṭhamāno sugatavinayo vā tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ.

“Katamo ca, bhikkhave, sugato? Idha, bhikkhave, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. Ayaṃ, bhikkhave, sugato.

“Katamo ca, bhikkhave, sugatavinayo? So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Ayaṃ, bhikkhave, sugatavinayo. Evaṃ sugato vā, bhikkhave, loke tiṭṭhamāno sugatavinayo vā tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānanti.

“Cattārome, bhikkhave, dhammā saddhammassa sammosāya antaradhānāya saṃvattanti. Katame cattāro? Idha, bhikkhave, bhikkhū duggahitaṃ suttantaṃ pariyāpuṇanti dunnikkhittehi padabyañjanehi. Dunnikkhittassa, bhikkhave, padabyañjanassa atthopi dunnayo hoti. Ayaṃ, bhikkhave, paṭhamo dhammo saddhammassa sammosāya antaradhānāya saṃvattati.

“Puna caparaṃ, bhikkhave, bhikkhū dubbacā honti dovacassakaraṇehi dhammehi samannāgatā akkhamā appadakkhiṇaggāhino anusāsaniṃ. Ayaṃ, bhikkhave, dutiyo dhammo saddhammassa sammosāya antaradhānāya saṃvattati.

“Puna caparaṃ, bhikkhave, ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te na sakkaccaṃ suttantaṃ paraṃ vācenti. Tesaṃ accayena chinnamūlako suttanto hoti appaṭisaraṇo. Ayaṃ, bhikkhave, tatiyo dhammo saddhammassa sammosāya antaradhānāya saṃvattati.

“Puna caparaṃ, bhikkhave, therā bhikkhū bāhulikā honti sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā, na vīriyaṃ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Tesaṃ pacchimā janatā diṭṭhānugatiṃ āpajjati. Sāpi hoti bāhulikā sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā, na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Ayaṃ, bhikkhave, catuttho dhammo saddhammassa sammosāya antaradhānāya saṃvattati. Ime kho, bhikkhave, cattāro dhammā saddhammassa sammosāya antaradhānāya saṃvattantī”ti.

“Cattārome, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattanti. Katame cattāro? Idha, bhikkhave, bhikkhū suggahitaṃ suttantaṃ pariyāpuṇanti sunikkhittehi padabyañjanehi. Sunikkhittassa, bhikkhave, padabyañjanassa atthopi sunayo hoti. Ayaṃ, bhikkhave, paṭhamo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.

“Puna caparaṃ, bhikkhave, bhikkhū suvacā honti sovacassakaraṇehi dhammehi samannāgatā khamā padakkhiṇaggāhino anusāsaniṃ. Ayaṃ, bhikkhave, dutiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.

“Puna caparaṃ, bhikkhave, ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te sakkaccaṃ suttantaṃ paraṃ vācenti. Tesaṃ accayena nacchinnamūlako [acchinnamūlako (syā. kaṃ.) a. ni. 5.156] suttanto hoti sappaṭisaraṇo. Ayaṃ, bhikkhave, tatiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.

“Puna caparaṃ, bhikkhave, therā bhikkhū na bāhulikā honti na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, vīriyaṃ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Tesaṃ pacchimā janatā diṭṭhānugatiṃ āpajjati. Sāpi hoti na bāhulikā na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Ayaṃ, bhikkhave, catuttho dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati. Ime kho, bhikkhave, cattāro dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattantī”ti. Dasamaṃ.

Indriyavaggo paṭhamo.

Tassuddānaṃ –

Indriyāni saddhā paññā, sati saṅkhānapañcamaṃ;

Kappo rogo parihāni, bhikkhunī sugatena cāti.

☸---------------------------------------------------------------------

一百六十 善逝之律

一 “诸比丘！善逝住世时，或善逝之律住世时，那是为了许多众生的利益，为了许多众生的安乐，为了怜悯世间，为了天神与人类的利益、福祉和安乐。诸比丘！那么，谁是善逝呢？

诸比丘！在此世界出现如来、阿罗汉、正等正觉、明行具足、善逝、世间解、无上士调御丈夫、天人师、佛陀、世尊。诸比丘！这就是善逝。

二 又，诸比丘！什么是善逝之律呢？

他所教导的法，初善、中善、后善，义理圆满，言辞善巧，开示完全圆满、清净的梵行。诸比丘！这就是善逝之律。

诸比丘！像这样，善逝住世时，或善逝之律住世时，那是为了许多众生的利益，为了许多众生的安乐，为了怜悯世间，为了天神与人类的利益、福祉和安乐。

三 诸比丘！有这四种法，会导致正法的混乱和消失。是哪四种呢？

诸比丘！在此，有比丘错误地受持经文，使用错置的字句。诸比丘！字句被错置，其意义也就难以理解。诸比丘！这是导致正法混乱和消失的第一种法。

四 再者，诸比丘！有比丘难以被教导，具备导致难以被教导的特质，不能容忍，不能善巧地领受教诫。诸比丘！这是导致正法混乱和消失的第二种法。

五 再者，诸比丘！那些比丘，虽然多闻，传承圣教，持法，持律，持论母，他们却不认真地教导他人经文。他们去世之后，经文就断了根基，没有了传承依据。诸比丘！这是导致正法混乱和消失的第三种法。

六 再者，诸比丘！有长老比丘，生活在奢华放逸中，懈怠，带头趋向（世俗的）堕落，在远离（修行）方面放下重担，不努力去获得未得的，达成未达到的，证悟未证悟的。后来的世代仿效他们的榜样。她们也生活在奢华放逸中，懈怠，带头趋向（世俗的）堕落，在远离（修行）方面放下重担，不努力去获得未得的，达成未达到的，证悟未证悟的。诸比丘！这是导致正法混乱和消失的第四种法。

诸比丘！这四种法，会导致正法的混乱和消失。

七 诸比丘！有这四种法，能令正法住立，不混乱，不消失。是哪四种呢？

诸比丘！在此，有比丘正确地受持经文，使用妥善安放的字句。诸比丘！字句被妥善安放，其意义也就容易理解。诸比丘！这是能令正法住立，不混乱，不消失的第一种法。

八 再者，诸比丘！有比丘容易被教导，具备导致容易被教导的特质，能够容忍，善巧地领受教诫。诸比丘！这是能令正法住立，不混乱，不消失的第二种法。

九 再者，诸比丘！那些比丘，多闻，传承圣教，持法，持律，持论母，他们认真地教导他人经文。他们去世之后，经文不会断了根基，仍然有传承依据。诸比丘！这是能令正法住立，不混乱，不消失的第三种法。

一〇 再者，诸比丘！有长老比丘，生活不奢华放逸，不懈怠，带头致力于远离（世俗），放下（世俗的）重担，努力去获得未得的，达成未达到的，证悟未证悟的。后来的世代仿效他们的榜样。她们也生活不奢华放逸，不懈怠，不（带头）趋向（世俗的）堕落，而是带头致力于远离（修行），努力去获得未得的，达成未达到的，证悟未证悟的。诸比丘！这是能令正法住立，不混乱，不消失的第四种法。

诸比丘！这四种法，能令正法住立，不混乱，不消失。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 4.151-200)/4.2 Paṭipadāvagga 行道品 (AN 4.161-170)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.1 Saṃkhittasutta 四种行道 (AN 4.161)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(17) 2. Paṭipadāvaggo

1. Saṃkhittasuttaṃ

161. “Catasso imā, bhikkhave, paṭipadā. Katamā catasso? Dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā – imā kho, bhikkhave, catasso paṭipadā”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第二 行品

一百六十一 四种行道

“诸比丘！有这四种行道。是哪四种呢？

即：苦迟行道、苦速行道、乐迟行道、乐速行道。

诸比丘！这就是四种行道。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 4.151-200)/4.2 Paṭipadāvagga 行道品 (AN 4.161-170)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.2 Vitthārasutta 四种行道之解释 (AN 4.162)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Vitthārasuttaṃ

☆ 四种行道 ➾ ➊ 苦迟行道、➋ 苦速行道、➌ 乐迟行道、➍ 乐速行道。

162. “Catasso imā, bhikkhave, paṭipadā.

“诸比丘！有这四种行道。

Katamā catasso?

是哪四种呢？

Dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā.

即：‘➊ 苦迟行道、➋ 苦速行道、➌ 乐迟行道、➍ 乐速行道。’

【一】苦迟行道

“Katamā ca, bhikkhave, dukkhā paṭipadā dandhābhiññā?

诸比丘！什么是苦迟行道呢？

Idha, bhikkhave, ekacco pakatiyāpi tibbarāgajātiko hoti, abhikkhaṇaṃ rāgajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.

诸比丘！在此，有一类修行者，天性就是贪欲强烈的，常常感受到由贪欲产生的苦和忧。

Pakatiyāpi tibbadosajātiko hoti, abhikkhaṇaṃ dosajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.

又，天性就是瞋恚强烈的，常常感受到由瞋恚产生的苦和忧。

Pakatiyāpi tibbamohajātiko hoti, abhikkhaṇaṃ mohajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.

又，天性就是愚痴强烈的，常常感受到由愚痴产生的苦和忧。

Tassimāni pañcindriyāni mudūni pātubhavanti – saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ.

他的这五根表现为迟钝，即：‘⑴ 信根、⑵ 精进根、⑶ 念根、⑷ 定根、⑸ 慧根。’

☆ 无间智 ➾ ānantariya 无间（ānanta 直接）圣（ariya）智 ➾ 无间、直接之圣智。

So imesaṃ pañcannaṃ indriyānaṃ muduttā dandhaṃ ānantariyaṃ pāpuṇāti āsavānaṃ khayāya.

由于这五根迟钝，他为了灭尽诸漏，缓慢地证得无间道（的智慧）。

Ayaṃ vuccati, bhikkhave, dukkhā paṭipadā dandhābhiññā.

诸比丘！这被称为苦迟行道。

【二】苦速行道

“Katamā ca, bhikkhave, dukkhā paṭipadā khippābhiññā?

诸比丘！什么是苦速行道呢？

Idha, bhikkhave, ekacco pakatiyāpi tibbarāgajātiko hoti, abhikkhaṇaṃ rāgajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.

诸比丘！在此，有一类修行者，天性就是贪欲强烈的，常常感受到由贪欲产生的苦和忧。

Pakatiyāpi tibbadosajātiko hoti, abhikkhaṇaṃ dosajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.

又，天性就是瞋恚强烈的，常常感受到由瞋恚产生的苦和忧。

Pakatiyāpi tibbamohajātiko hoti, abhikkhaṇaṃ mohajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.

又，天性就是愚痴强烈的，常常感受到由愚痴产生的苦和忧。

Tassimāni pañcindriyāni adhimattāni pātubhavanti – saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ.

他的这五根表现为敏锐，即：‘⑴ 信根、⑵ 精进根、⑶ 念根、⑷ 定根、⑸ 慧根。’

So imesaṃ pañcannaṃ indriyānaṃ adhimattattā khippaṃ ānantariyaṃ pāpuṇāti āsavānaṃ khayāya.

由于这五根敏锐，他为了灭尽诸漏，迅速地证得无间道（的智慧）。

Ayaṃ vuccati, bhikkhave, dukkhā paṭipadā khippābhiññā.

诸比丘！这被称为苦速行道。

【三】乐迟行道

“Katamā ca, bhikkhave, sukhā paṭipadā dandhābhiññā?

诸比丘！什么是乐迟行道呢？

Idha, bhikkhave, ekacco pakatiyāpi na tibbarāgajātiko hoti, nābhikkhaṇaṃ rāgajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.

诸比丘！在此，有一类修行者，天性不是贪欲强烈的，不常感受到由贪欲产生的苦和忧。

Pakatiyāpi na tibbadosajātiko hoti, nābhikkhaṇaṃ dosajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.

又，天性不是瞋恚强烈的，不常感受到由瞋恚产生的苦和忧。

Pakatiyāpi na tibbamohajātiko hoti, nābhikkhaṇaṃ mohajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.

又，天性不是愚痴强烈的，不常感受到由愚痴产生的苦和忧。

Tassimāni pañcindriyāni mudūni pātubhavanti – saddhindriyaṃ…pe… paññindriyaṃ.

他的这五根表现为迟钝，即：‘⑴ 信根…（乃至）…⑸ 慧根。’

So imesaṃ pañcannaṃ indriyānaṃ muduttā dandhaṃ ānantariyaṃ pāpuṇāti āsavānaṃ khayāya.

由于这五根迟钝，他为了灭尽诸漏，缓慢地证得无间道（的智慧）。

Ayaṃ vuccati, bhikkhave, sukhā paṭipadā dandhābhiññā.

诸比丘！这被称为乐迟行道。

【四】乐速行道

“Katamā ca, bhikkhave, sukhā paṭipadā khippābhiññā?

诸比丘！什么是乐速行道呢？

Idha, bhikkhave, ekacco pakatiyāpi na tibbarāgajātiko hoti, nābhikkhaṇaṃ rāgajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.

诸比丘！在此，有一类修行者，天性不是贪欲强烈的，不常感受到由贪欲产生的苦和忧。

Pakatiyāpi na tibbadosajātiko hoti, nābhikkhaṇaṃ dosajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.

又，天性不是瞋恚强烈的，不常感受到由瞋恚产生的苦和忧。

Pakatiyāpi na tibbamohajātiko hoti, nābhikkhaṇaṃ mohajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.

又，天性不是愚痴强烈的，不常感受到由愚痴产生的苦忧。

Tassimāni pañcindriyāni adhimattāni pātubhavanti – saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ.

他的这五根表现为敏锐，即：‘⑴ 信根、⑵ 精进根、⑶ 念根、⑷ 定根、⑸ 慧根。’

So imesaṃ pañcannaṃ indriyānaṃ adhimattattā khippaṃ ānantariyaṃ pāpuṇāti āsavānaṃ khayāya.

由于这五根敏锐，他为了灭尽诸漏，迅速地证得无间道（的智慧）。

Ayaṃ vuccati, bhikkhave, sukhā paṭipadā khippābhiññā.

诸比丘！这被称为乐速行道。

Imā kho, bhikkhave, catasso paṭipadā”ti. Dutiyaṃ.

诸比丘！这就是四种行道。”

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 4.151-200)/4.2 Paṭipadāvagga 行道品 (AN 4.161-170)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.3 Asubhasutta 观身不净经 (AN 4.163)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Asubhasuttaṃ

☆ 四种行道 ➾ ➊ 苦迟行道、➋ 苦速行道、➌ 乐迟行道、➍ 乐速行道。

163. “Catasso imā, bhikkhave, paṭipadā.

“诸比丘！有这四种行道。

Katamā catasso?

是哪四种呢？

Dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā.

即：‘➊ 苦迟行道、➋ 苦速行道、➌ 乐迟行道、➍ 乐速行道。’

☆ asubha-anu-passī 详细（anu）观看（passī 发现）不净（asubha） ➾ 详观不净、念住于身（kāye）。

【一】苦迟行道（钝五根、修内观──慧解脱：）

Katamā ca, bhikkhave, dukkhā paṭipadā dandhābhiññā?

诸比丘！什么是‘苦迟行道’呢？

Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī [paṭikkūlasaññī (sī. syā. kaṃ. pī.)], sabbaloke anabhiratisaññī [anabhiratasaññī (sī. syā. kaṃ. pī.)], sabbasaṅkhāresu aniccānupassī;

诸比丘！在此，有比丘：① 对身体持续详观不净；② 对食物作厌逆想；③ 对一切世间作不可乐想；④ 对一切行持续观察无常；

maraṇasaññā kho panassa ajjhattaṃ sūpaṭṭhitā hoti.

⑤ 并且，死亡之想在他内心中被妥善建立。

So imāni pañca sekhabalāni [sekkhabalāni (syā. kaṃ.)] upanissāya viharati – saddhābalaṃ, hiribalaṃ, ottappabalaṃ, vīriyabalaṃ, paññābalaṃ.

他依靠这有学五力而安住，即：‘⓵ 信力、⓶ 惭力、⓷ 愧力、⓸ 精进力、⓹ 慧力。’

Tassimāni pañcindriyāni mudūni pātubhavanti – saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ.

他的这五根表现为迟钝，即：‘⑴ 信根、⑵ 精进根、⑶ 念根、⑷ 定根、⑸ 慧根。’

☆ 无间智 ➾ ānantariya 无间（ānanta 直接）圣（ariya）智 ➾ 无间、直接之圣智。

So imesaṃ pañcannaṃ indriyānaṃ muduttā dandhaṃ ānantariyaṃ pāpuṇāti āsavānaṃ khayāya.

由于这五根迟钝，他缓慢地证得无间道（的智慧）（ānantariya），达到诸漏灭尽（āsavānaṃ khayāya）。

Ayaṃ vuccati, bhikkhave, dukkhā paṭipadā dandhābhiññā.

诸比丘！这被称为‘苦迟行道’。

☆ 有学五力（如来五力） ➾ ➊ 信力、➋ 惭力、➌ 愧力、➍ 精进力、➎ 慧力。

【二】苦速行道（利五根、修内观──慧解脱：）

Katamā ca, bhikkhave, dukkhā paṭipadā khippābhiññā?

诸比丘！什么是‘苦速行道’呢？

Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratisaññī, sabbasaṅkhāresu aniccānupassī;

诸比丘！在此，有比丘：① 对身体持续详观不净；② 对食物作厌逆想；③ 对一切世间作不可乐想；④ 对一切行持续观察无常；

maraṇasaññā kho panassa ajjhattaṃ sūpaṭṭhitā hoti.

⑤ 并且，死亡之想在他内心中被妥善建立。

So imāni pañca sekhabalāni upanissāya viharati – saddhābalaṃ…pe… paññābalaṃ.

他依靠这有学五力而安住，即：‘⓵ 信力…（乃至）…⓹ 慧力。’

Tassimāni pañcindriyāni adhimattāni pātubhavanti – saddhindriyaṃ…pe… paññindriyaṃ.

他的这五根表现为敏锐，即：‘⑴ 信根…（乃至）…⑸ 慧根。’

So imesaṃ pañcannaṃ indriyānaṃ adhimattattā khippaṃ ānantariyaṃ pāpuṇāti āsavānaṃ khayāya.

由于这五根敏锐，他迅速地证得无间道（的智慧）（ānantariya），达到诸漏灭尽（āsavānaṃ khayāya）。

Ayaṃ vuccati, bhikkhave, dukkhā paṭipadā khippābhiññā.

诸比丘！这被称为‘苦速行道’。

【三】乐迟行道（钝五根、修禅定──俱解脱：）

Katamā ca, bhikkhave, sukhā paṭipadā dandhābhiññā?

诸比丘！什么是‘乐迟行道’呢？

Idha bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati;

① 诸比丘！在此，有比丘远离诸欲，远离诸不善法，进入并安住于有寻、有伺、由远离而产生的喜与乐的初禅。

vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati;

② 由于寻、伺的平息，内得清净，心达到统一，进入并安住于无寻、无伺、由定而产生的喜与乐的第二禅。

pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati;

③ 由于喜的消退，他安住于舍，具念、正知，身体感受到乐。进入并安住于圣者们所宣说的‘舍、念、乐住’的第三禅。

sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.

④ 由于舍断乐和苦，并且先前（与前三禅相关的）喜和忧都已消失，他进入并安住于不苦不乐、由舍而念遍净的第四禅。

So imāni pañca sekhabalāni upanissāya viharati – saddhābalaṃ…pe… paññābalaṃ.

他依靠这有学五力而安住，即：‘⓵ 信力…（乃至）…⓹ 慧力。’

Tassimāni pañcindriyāni mudūni pātubhavanti – saddhindriyaṃ…pe… paññindriyaṃ.

他的这五根表现为迟钝，即：‘⑴ 信根…（乃至）…⑸ 慧根。’

So imesaṃ pañcannaṃ indriyānaṃ muduttā dandhaṃ ānantariyaṃ pāpuṇāti āsavānaṃ khayāya.

由于这五根迟钝，他缓慢地证得无间道（的智慧）（ānantariya），达到诸漏灭尽（āsavānaṃ khayāya）。

Ayaṃ vuccati, bhikkhave, sukhā paṭipadā dandhābhiññā.

诸比丘！这被称为‘乐迟行道’。

【四】乐速行道（利五根、修禅定──俱解脱：）

Katamā ca, bhikkhave, sukhā paṭipadā khippābhiññā? [kathā. 815 ādayo]

诸比丘！什么是‘乐速行道’呢？

Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati…pe…

① 诸比丘！在此，有比丘远离诸欲，远离诸不善法，进入并安住于有寻、有伺、由远离而产生的喜与乐的初禅。…（乃至）…

dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ…pe… catutthaṃ jhānaṃ upasampajja viharati.

② …第二禅…（乃至）… ③ …第三禅…（乃至）… ④ …进入并安住于第四禅。

So imāni pañca sekhabalāni upanissāya viharati – saddhābalaṃ, hiribalaṃ, ottappabalaṃ, vīriyabalaṃ, paññābalaṃ.

他依靠这有学五力而安住，即：‘⓵ 信力、⓶ 惭力、⓷ 愧力、⓸ 精进力、⓹ 慧力。’

Tassimāni pañcindriyāni adhimattāni pātubhavanti – saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ.

他的这五根表现为敏锐，即：‘⑴ 信根、⑵ 精进根、⑶ 念根、⑷ 定根、⑸ 慧根。’

So imesaṃ pañcannaṃ indriyānaṃ adhimattattā khippaṃ ānantariyaṃ pāpuṇāti āsavānaṃ khayāya.

由于这五根敏锐，他迅速地证得无间道（的智慧）（ānantariya），达到诸漏灭尽（āsavānaṃ khayāya）。

Ayaṃ vuccati, bhikkhave, sukhā paṭipadā khippābhiññā.

诸比丘！这被称为‘乐速行道’。

Imā kho, bhikkhave, catasso paṭipadā”ti. Tatiyaṃ.

诸比丘！这就是四种行道。”

～《增支部经典‧四集‧行道品‧Asubhasutta 观身不净经》(AN 4.163)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 4.151-200)/4.2 Paṭipadāvagga 行道品 (AN 4.161-170)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.4 Paṭhamakhamasutta 堪忍行之一 (AN 4.164)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

☼ 【四种行道 ➾ 断三恶寻】

4. Paṭhamakhamasuttaṃ

☆ 四种行道 ➾ ➊ 不堪忍行道（以骂报骂）、➋ 堪忍行道（不以骂报骂）、➌ 调伏行道（防护六根）、➍ 寂静行道（断三恶寻）。

164. “Catasso imā, bhikkhave, paṭipadā. Katamā catasso?

“诸比丘！有这四种行道。是哪四种呢？

Akkhamā paṭipadā, khamā paṭipadā, damā paṭipadā, samā paṭipadā.

即是：‘➊ 不堪忍行道、➋ 堪忍行道、➌ 调伏行道、➍ 寂静行道。’

【一】不堪忍行道──以骂报骂

Katamā ca, bhikkhave, akkhamā paṭipadā?

诸比丘！什么是‘不堪忍行道’呢？

Idha, bhikkhave, ekacco [ekacco puggalo (sī. syā. kaṃ.)] akkosantaṃ paccakkosati, rosantaṃ paṭirosati, bhaṇḍantaṃ paṭibhaṇḍati.

诸比丘！在此，有一类人，别人辱骂他，他回骂；别人激怒他，他反过来激怒对方；别人与他争吵，他反过来与对方争吵。

Ayaṃ vuccati, bhikkhave, akkhamā paṭipadā.

诸比丘！这被称为不堪忍行道。

【二】堪忍行道──不以骂报骂

Katamā ca, bhikkhave, khamā paṭipadā?

诸比丘！什么是‘堪忍行道’呢？

Idha, bhikkhave, ekacco akkosantaṃ na paccakkosati,

诸比丘！在此，有一类人，别人辱骂他，他不回骂；

rosantaṃ na paṭirosati, bhaṇḍantaṃ na paṭibhaṇḍati.

别人激怒他，他不反过来激怒对方；别人与他争吵，他不反过来与对方争吵。

Ayaṃ vuccati, bhikkhave, khamā paṭipadā.

诸比丘！这被称为堪忍行道。

【三】调伏行道──防护六根

Katamā ca, bhikkhave, damā paṭipadā?

诸比丘！什么是‘调伏行道’呢？

Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī; yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati cakkhundriyaṃ; cakkhundriye saṃvaraṃ āpajjati.

诸比丘！在此，有比丘：➊ 用眼睛看见颜色（色）时，不执取其总相（主题），也不执取其随相（细节）；因为如果他不守护眼根而住，贪婪和忧愁等邪恶、不善法就会乘虚而入。所以，他力行守护眼根，达到对眼根的防护。

Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā…

➋ 用耳朵听到声音时…… ➌ 用鼻子闻到气味时…… ➍ 用舌头尝到味道时…… ➎ 用身体接触到触时……

manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī; yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati manindriyaṃ; manindriye saṃvaraṃ āpajjati.

➏ 用意识了知法时，不执取其总相（主题），也不执取其随相（细节）；因为如果他不守护意根而住，贪婪和忧愁等邪恶、不善法就会乘虚而入。所以，他力行守护意根，达到对意根的防护。

Ayaṃ vuccati, bhikkhave, damā paṭipadā.

诸比丘！这被称为调伏行道。

【四】寂静行道──断三恶寻

☆ Vitakka 寻 ➾ 爱寻（kāma 爱欲）、瞋寻（byāpāda 恶意）、害寻（vihiṃsā 恼害） ➾ 寻求思惟。

Katamā ca, bhikkhave, samā paṭipadā?

诸比丘！什么是‘寂静行道’呢？

Idha, bhikkhave, bhikkhu uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti sameti byantīkaroti anabhāvaṃ gameti;

⓵ 诸比丘！在此，有比丘，对于已生起的欲寻（kāma 爱欲），他不容忍，舍断它、去除它、终止它、使它消亡、令它不复存在。

uppannaṃ byāpādavitakkaṃ…pe…

⓶ 对于已生起的瞋寻（byāpāda 恶意）……（乃至）……令它不复存在。

uppannaṃ vihiṃsāvitakkaṃ…

⓷ 对于已生起的害寻（vihiṃsā 恼害）……令它不复存在。

uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti sameti byantīkaroti anabhāvaṃ gameti.

⓸ 对于任何已生起的邪恶、不善法，他不容忍，舍断它们、去除它们、终止它们、使它们消亡、令它们不复存在。

Ayaṃ vuccati, bhikkhave, samā paṭipadā.

诸比丘！这被称为寂静行道。

Imā kho, bhikkhave, catasso paṭipadā”ti. Catutthaṃ.

诸比丘！这就是四种行道。”

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 4.151-200)/4.2 Paṭipadāvagga 行道品 (AN 4.161-170)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.5 Dutiyakhamasutta 堪忍行之二 (AN 4.165)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Dutiyakhamasuttaṃ

165. “Catasso imā, bhikkhave, paṭipadā. Katamā catasso? Akkhamā paṭipadā, khamā paṭipadā, damā paṭipadā, samā paṭipadā.

“Katamā ca, bhikkhave, akkhamā paṭipadā? Idha, bhikkhave, ekacco akkhamo hoti sītassa uṇhassa jighacchāya pipāsāya, ḍaṃsamakasavātātapasarīsapasamphassānaṃ duruttānaṃ durāgatānaṃ vacanapathānaṃ uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ anadhivāsakajātiko hoti. Ayaṃ vuccati, bhikkhave, akkhamā paṭipadā.

“Katamā ca, bhikkhave, khamā paṭipadā? Idha, bhikkhave, ekacco khamo hoti sītassa uṇhassa jighacchāya pipāsāya, ḍaṃsamakasavātātapasarīsapasamphassānaṃ duruttānaṃ durāgatānaṃ vacanapathānaṃ uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti. Ayaṃ vuccati, bhikkhave, khamā paṭipadā.

“Katamā ca, bhikkhave, damā paṭipadā? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti…pe… sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī; yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati manindriyaṃ; manindriye saṃvaraṃ āpajjati. Ayaṃ vuccati, bhikkhave, damā paṭipadā.

“Katamā ca, bhikkhave, samā paṭipadā? Idha, bhikkhave, bhikkhu uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti sameti byantīkaroti anabhāvaṃ gameti, uppannaṃ byāpādavitakkaṃ…pe… uppannaṃ vihiṃsāvitakkaṃ… uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti sameti byantīkaroti anabhāvaṃ gameti. Ayaṃ vuccati, bhikkhave, samā paṭipadā. Imā kho, bhikkhave, catasso paṭipadā”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

一百六十五 堪忍行之二

一 “诸比丘！有这四种行道。是哪四种呢？

即：不堪忍行道、堪忍行道、调伏行道、寂静行道。

二 诸比丘！什么是‘不堪忍行’呢？

诸比丘！在此，有一类人，不能忍受寒冷、炎热、饥饿、口渴；不能忍受蚊、虻、风吹、日晒、爬虫的接触；不能忍受恶言恶语、诽谤中伤；不能忍耐已生起的种种身体的感受——痛苦的、剧烈的、粗猛的、锐利的、难受的、不愉快的、乃至夺取生命的。他是不能忍耐这些的。诸比丘！这被称为不堪忍行道。

三 诸比丘！什么是‘堪忍行’呢？

诸比丘！在此，有一类人，能够忍受寒冷、炎热……乃至……能够忍耐这些。诸比丘！这被称为堪忍行道。

四 诸比丘！什么是‘调伏行道’呢？

诸比丘！在此，有比丘，用眼睛看见颜色（色）时，不执取其总相……乃至[参照 AN 4.164 第 3 节]……达到对意根的防护。诸比丘！这被称为调伏行道。

五 诸比丘！什么是‘寂静行道’呢？

诸比丘！在此，有比丘，对于已生起的欲寻……乃至[参照 AN 4.164 第 4 节]……令它们不复存在。诸比丘！这被称为寂静行道。

诸比丘！这就是四种行道。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 4.151-200)/4.2 Paṭipadāvagga 行道品 (AN 4.161-170)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.6 Ubhayasutta 两者皆妙 (AN 4.166)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Ubhayasuttaṃ

166. “Catasso imā, bhikkhave, paṭipadā. Katamā catasso? Dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā.

“Tatra, bhikkhave, yāyaṃ paṭipadā dukkhā dandhābhiññā, ayaṃ, bhikkhave, paṭipadā ubhayeneva hīnā akkhāyati. Yampāyaṃ paṭipadā dukkhā, imināpāyaṃ hīnā akkhāyati; yampāyaṃ paṭipadā dandhā, imināpāyaṃ hīnā akkhāyati. Ayaṃ, bhikkhave, paṭipadā ubhayeneva hīnā akkhāyati.

“Tatra, bhikkhave, yāyaṃ paṭipadā dukkhā khippābhiññā, ayaṃ, bhikkhave, paṭipadā dukkhattā hīnā akkhāyati.

“Tatra, bhikkhave, yāyaṃ paṭipadā sukhā dandhābhiññā, ayaṃ, bhikkhave, paṭipadā dandhattā hīnā akkhāyati.

“Tatra, bhikkhave, yāyaṃ paṭipadā sukhā khippābhiññā, ayaṃ, bhikkhave, paṭipadā ubhayeneva paṇītā akkhāyati. Yampāyaṃ paṭipadā sukhā, imināpāyaṃ paṇītā akkhāyati; yampāyaṃ paṭipadā khippā, imināpāyaṃ paṇītā akkhāyati. Ayaṃ, bhikkhave, paṭipadā ubhayeneva paṇītā akkhāyati. Imā kho, bhikkhave, catasso paṭipadā”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

一百六十六 两者皆妙

一 “诸比丘！有这四种行道。是哪四种呢？

即：苦迟行道、苦速行道、乐迟行道、乐速行道。

二 诸比丘！在这四种行道中，那种‘苦迟行道’，诸比丘！这种行道被称为在两方面都是低劣的。因为它既是痛苦的行道，以此被称为低劣；它又是迟缓得证的行道，以此也被称为低劣。诸比丘！这种行道因其两方面（的特点）而被称作低劣。

三 诸比丘！在这四种行道中，那种‘苦速行道’，诸比丘！这种行道因为是痛苦的，（仅）以此被称为低劣。

四 诸比丘！在这四种行道中，那种‘乐迟行道’，诸比丘！这种行道因为是迟缓得证的，（仅）以此被称为低劣。

五 诸比丘！在这四种行道中，那种‘乐速行道’，诸比丘！这种行道被称为在两方面都是优胜的。因为它既是快乐的行道，以此被称为优胜；它又是快速得证的行道，以此也被称为优胜。诸比丘！这种行道因其两方面（的特点）而被称作优胜。

诸比丘！这就是四种行道。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 4.151-200)/4.2 Paṭipadāvagga 行道品 (AN 4.161-170)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.7 Mahāmoggallānasutta 大目犍连 (AN 4.167)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Mahāmoggallānasuttaṃ

167. Atha kho āyasmā sāriputto yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahāmoggallānena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ mahāmoggallānaṃ etadavoca –

“Catasso imā, āvuso moggallāna, paṭipadā. Katamā catasso? Dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā. Imā kho, āvuso, catasso paṭipadā. Imāsaṃ, āvuso, catunnaṃ paṭipadānaṃ [catassannaṃ paṭipadānaṃ (sī. syā. kaṃ.)] katamaṃ te paṭipadaṃ āgamma anupādāya āsavehi cittaṃ vimuttan”ti?

“Catasso imā, āvuso sāriputta, paṭipadā. Katamā catasso? Dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā. Imā kho, āvuso, catasso paṭipadā. Imāsaṃ, āvuso, catunnaṃ paṭipadānaṃ yāyaṃ paṭipadā dukkhā khippābhiññā, imaṃ me paṭipadaṃ āgamma anupādāya āsavehi cittaṃ vimuttan”ti. Sattamaṃ.

☸---------------------------------------------------------------------

一百六十七 大目犍连

一 那时，具寿舍利弗，前往拜访具寿摩诃目犍连的住处。到了之后，与具寿摩诃目犍连相互

问候，交谈了值得记住的话后，坐在一旁。坐在一旁的具寿舍利弗，对具寿摩诃目犍连说：

“朋友！这些是四种行道。是哪四种呢？

苦难缓慢的行道……乃至……朋友！这些是四种行道。

二 朋友！你依靠这四种行道中的哪一种行道，无所执取，让心从诸漏获得解脱的呢？”

“朋友舍利弗！这些是四种行道。是哪四种呢？

苦难缓慢的行道……乃至……朋友！这些是四种行道。朋友！在这四种行道中，依靠苦难快速的行道，

我无所执取，心从诸漏解脱。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 4.151-200)/4.2 Paṭipadāvagga 行道品 (AN 4.161-170)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.8 Sāriputtasutta 舍利弗 (AN 4.168)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Sāriputtasuttaṃ

168. Atha kho āyasmā mahāmoggallāno yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahāmoggallāno āyasmantaṃ sāriputtaṃ etadavoca –

“Catasso imā, āvuso sāriputta, paṭipadā. Katamā catasso? Dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā. Imā kho, āvuso, catasso paṭipadā. Imāsaṃ, āvuso, catunnaṃ paṭipadānaṃ katamaṃ te paṭipadaṃ āgamma anupādāya āsavehi cittaṃ vimuttan”ti?

“Catasso imā, āvuso moggallāna, paṭipadā. Katamā catasso? Dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā. Imā kho, āvuso, catasso paṭipadā. Imāsaṃ, āvuso, catunnaṃ paṭipadānaṃ yāyaṃ paṭipadā sukhā khippābhiññā, imaṃ me paṭipadaṃ āgamma anupādāya āsavehi cittaṃ vimuttan”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

一百六十八 舍利弗

一 那时，具寿摩诃目犍连，前往拜访具寿舍利弗的住处，……坐在一旁的具寿摩诃目

犍连，对具寿舍利弗说：

“朋友！这些是四种行道……乃至……朋友！这些是四种行道。

二 朋友！你依靠这四种行道中的哪一种行道，无所执取，心从诸漏获得解脱的呢？”

“朋友目犍连！这些是四种行道……乃至……在这四种行道中，依靠快乐快速的行道，我无所

执取，心从诸漏获得解脱。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 4.151-200)/4.2 Paṭipadāvagga 行道品 (AN 4.161-170)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.9 Sasaṅkhārasutta 有行般涅槃 (AN 4.169)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Sasaṅkhārasuttaṃ

169. “Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, bhikkhave, ekacco puggalo diṭṭheva dhamme sasaṅkhāraparinibbāyī hoti. Idha pana, bhikkhave, ekacco puggalo kāyassa bhedā sasaṅkhāraparinibbāyī hoti. Idha pana, bhikkhave, ekacco puggalo diṭṭheva dhamme asaṅkhāraparinibbāyī hoti. Idha pana, bhikkhave, ekacco puggalo kāyassa bhedā asaṅkhāraparinibbāyī hoti.

“Kathañca, bhikkhave, puggalo diṭṭheva dhamme sasaṅkhāraparinibbāyī hoti? Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratisaññī, sabbasaṅkhāresu aniccānupassī. Maraṇasaññā kho panassa ajjhattaṃ sūpaṭṭhitā hoti. So imāni pañca sekhabalāni upanissāya viharati – saddhābalaṃ, hiribalaṃ, ottappabalaṃ, vīriyabalaṃ, paññābalaṃ. Tassimāni pañcindriyāni adhimattāni pātubhavanti – saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. So imesaṃ pañcannaṃ indriyānaṃ adhimattattā diṭṭheva dhamme sasaṅkhāraparinibbāyī hoti. Evaṃ kho, bhikkhave, puggalo diṭṭheva dhamme sasaṅkhāraparinibbāyī hoti.

“Kathañca, bhikkhave, puggalo kāyassa bhedā sasaṅkhāraparinibbāyī hoti? Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratisaññī, sabbasaṅkhāresu aniccānupassī. Maraṇasaññā kho panassa ajjhattaṃ sūpaṭṭhitā hoti. So imāni pañca sekhabalāni upanissāya viharati – saddhābalaṃ, hiribalaṃ, ottappabalaṃ, vīriyabalaṃ, paññābalaṃ. Tassimāni pañcindriyāni mudūni pātubhavanti – saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. So imesaṃ pañcannaṃ indriyānaṃ muduttā kāyassa bhedā sasaṅkhāraparinibbāyī hoti. Evaṃ kho, bhikkhave, puggalo kāyassa bhedā sasaṅkhāraparinibbāyī hoti.

“Kathañca, bhikkhave, puggalo diṭṭheva dhamme asaṅkhāraparinibbāyī hoti? Idha, bhikkhave, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ…pe… dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ…pe… catutthaṃ jhānaṃ upasampajja viharati. So imāni pañca sekhabalāni upanissāya viharati – saddhābalaṃ…pe… paññābalaṃ. Tassimāni pañcindriyāni adhimattāni pātubhavanti – saddhindriyaṃ…pe… paññindriyaṃ. So imesaṃ pañcannaṃ indriyānaṃ adhimattattā diṭṭheva dhamme asaṅkhāraparinibbāyī hoti. Evaṃ kho, bhikkhave, puggalo diṭṭheva dhamme asaṅkhāraparinibbāyī hoti.

“Kathañca, bhikkhave, puggalo kāyassa bhedā asaṅkhāraparinibbāyī hoti? Idha, bhikkhave, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ…pe… dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ…pe… catutthaṃ jhānaṃ upasampajja viharati. So imāni pañca sekhabalāni upanissāya viharati – saddhābalaṃ, hiribalaṃ, ottappabalaṃ, vīriyabalaṃ, paññābalaṃ. Tassimāni pañcindriyāni…pe… paññindriyaṃ. So imesaṃ pañcannaṃ indriyānaṃ muduttā kāyassa bhedā asaṅkhāraparinibbāyī hoti. Evaṃ kho, bhikkhave, puggalo kāyassa bhedā asaṅkhāraparinibbāyī hoti. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti. Navamaṃ.

☸---------------------------------------------------------------------

一百六十九 有行般涅槃

一 “诸比丘！有这四类补特伽罗，存在于世间。是哪四种呢？

诸比丘！世间有一类补特伽罗，在现世，是“有行般涅槃”。再者，诸比丘！又

有一类补特伽罗，身体败坏后，是“有行般涅槃”。再者，诸比丘！世间有一类补特伽罗，

在现世，是“无行般涅槃”。再者，诸比丘！世间有一类补特伽罗，身体败坏后，是“无行

般涅槃”。

二 诸比丘！再者，怎样的补特伽罗，在现世是“有行般涅槃”呢？

诸比丘！世间有比丘，对身体随观不净，对食物有厌恶想，对一切世间有不乐想，对

一切行见无常。再者，在他的内心中，安住着死想。他依靠这五种有学力而住，[即]是信

力……慧力。他显现这五上根，[即]是信根……慧根。他因为这五根强盛，

就在现世证得“有行般涅槃”。

诸比丘！这样的补特伽罗，在现世，是“有行般涅槃”。

三 诸比丘！再者，怎样的补特伽罗，身体败坏后，是“有行般涅槃”呢？

诸比丘！再者，世间有比丘，对身体……；再者，在他的内心中，安住着死想。他依靠

这五种有学力而住，[即]是信根……慧根。他因为这五根微弱，身体败坏后，是“有行般涅

槃”。

诸比丘！这样的补特伽罗，身体败坏后，是“有行般涅槃”。

四 诸比丘！再者，怎样的补特伽罗，在现世是“无行般涅槃”呢？

诸比丘！世间有比丘，远离诸欲……乃至……具足第四禅那而住。他依靠这五种有学力

……显现他那强盛的五根……因为强盛，就在现世证得“无行般涅槃”。

诸比丘！这样的补特伽罗，在现世，是“无行般涅槃”。

五 诸比丘！再者，怎样的补特伽罗，身体败坏后是“无行般涅槃”呢？

诸比丘！世间有比丘，远离诸欲……乃至……具足第四禅那而住。他显现这……微弱

的五根……因为微弱，身体败坏后，是“无行般涅槃”。

诸比丘！这样的补特伽罗，身体败坏后是“无行般涅槃”。

诸比丘！有这四种补特伽罗，存在于世间中。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 4.151-200)/4.2 Paṭipadāvagga 行道品 (AN 4.161-170)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.10 Yuganaddhasutta 修止修观 (AN 4.170)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Yuganaddhasuttaṃ

170. Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā ānando kosambiyaṃ viharati ghositārāme. Tatra kho āyasmā ānando bhikkhū āmantesi – “āvuso bhikkhave”ti. “Āvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṃ. Āyasmā ānando etadavoca –

“Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā mama santike arahattappattiṃ [arahattappattaṃ (ka.) paṭi. ma. 2.1 paṭisambhidāmaggepi] byākaroti, sabbo so catūhi maggehi, etesaṃ vā aññatarena.

“Katamehi catūhi? Idha, āvuso, bhikkhu samathapubbaṅgamaṃ vipassanaṃ bhāveti. Tassa samathapubbaṅgamaṃ vipassanaṃ bhāvayato maggo sañjāyati. So taṃ maggaṃ āsevati bhāveti bahulīkaroti. Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni pahīyanti, anusayā byantīhonti.

“Puna caparaṃ, āvuso, bhikkhu vipassanāpubbaṅgamaṃ samathaṃ bhāveti. Tassa vipassanāpubbaṅgamaṃ samathaṃ bhāvayato maggo sañjāyati. So taṃ maggaṃ āsevati bhāveti bahulīkaroti. Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni pahīyanti, anusayā byantīhonti.

“Puna caparaṃ, āvuso, bhikkhu samathavipassanaṃ yuganaddhaṃ bhāveti. Tassa samathavipassanaṃ yuganaddhaṃ bhāvayato maggo sañjāyati. So taṃ maggaṃ āsevati bhāveti bahulīkaroti. Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni pahīyanti, anusayā byantīhonti.

“Puna caparaṃ, āvuso, bhikkhuno dhammuddhaccaviggahitaṃ mānasaṃ hoti. Hoti so, āvuso, samayo yaṃ taṃ cittaṃ ajjhattameva santiṭṭhati sannisīdati ekodi hoti samādhiyati. Tassa maggo sañjāyati. So taṃ maggaṃ āsevati bhāveti bahulīkaroti. Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni pahīyanti, anusayā byantīhonti.

“Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā mama santike arahattappattiṃ byākaroti, sabbo so imehi catūhi maggehi, etesaṃ vā aññatarenā”ti. Dasamaṃ.

Paṭipadāvaggo dutiyo.

Tassuddānaṃ –

Saṃkhittaṃ vitthārāsubhaṃ, dve khamā ubhayena ca;

Moggallāno sāriputto, sasaṅkhāraṃ yuganaddhena cāti.

☸---------------------------------------------------------------------

一百七十 修止修观

一 那时，具寿阿难住在憍赏弥的瞿师罗园。在那里，具寿阿难对比丘们说：“朋友，诸比

丘！” 那些比丘回答具寿阿难：“朋友！” 具寿阿难说：

“朋友！无论是比丘或比丘尼，凡是在我面前宣称证得阿罗汉果位的，全都是通过四种途径，或是其中

的一种。是哪四种呢？

二 朋友！世间有比丘，修习以奢摩他（止）为前导的毗婆舍那（观）。当他修习以止为前导的观时，道就生起了。他实践此道、培育它、多加修习它。

当他实践、培育、多加修习此道时，诸结被断除，诸随眠被根除。

三 再者，朋友！有比丘，修习以毗婆舍那（观）为前导的奢摩他（止）。当他修习以观为前导的止时，道就生起了。他实践此道、培育它、多加修习它。

当他实践、培育、多加修习此道时，诸结被断除，诸随眠被根除。

四 再者，朋友！有比丘，将奢摩他（止）与毗婆舍那（观）结合起来双运修习。当他将止与观结合起来双运修习时，道就生起了。他实践此道、培育它、多

加修习它。当他实践、培育、多加修习此道时，诸结被断除，诸随眠被根除。

五 再者，朋友！有比丘的心意被法义上的掉举所困扰。朋友！有某个时刻，那心得以在内安住、沉静下来、达到单一境、获得禅定。

那时，道就为他生起了。他实践此道……诸随眠被根除。

朋友！无论是比丘或比丘尼，凡是在我面前宣称证得阿罗汉果位的，全都是通过这四种途径，

或是其中的一种。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.8.14 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 4.151-200)/4.3 Sañcetaniyavagga 思品 (AN 4.171-180)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3.1 Cetanāsutta 四种有我 (AN 4.171)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(18) 3. Sañcetaniyavaggo

思品

1. Cetanāsuttaṃ

四种有我经

171. [kathā. 539] “Kāye vā, bhikkhave, sati kāyasañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ.

“⑴ 比丘们！因为无明，当有身体时，由于身的意图（身思），内在生起苦与乐；

Vācāya vā, bhikkhave, sati vacīsañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ.

⑵ 比丘们！因为无明，当有语言时，由于语的意图（语思），内在生起苦与乐；

Mane vā, bhikkhave, sati manosañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ avijjāpaccayāva.

⑶ 比丘们！因为无明，当有意念时，由于意的意图（意思），内在生起苦与乐。

“Sāmaṃ vā taṃ, bhikkhave, kāyasaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.

➊ 比丘们！或者，他自己造作那身行，缘于此，那内在的苦与乐生起；

Pare vāssa [pare vā tassa (ka.)] taṃ, bhikkhave, kāyasaṅkhāraṃ abhisaṅkharonti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.

或者，比丘们！他人为他造作那身行，缘于此，那内在的苦与乐生起；

Sampajāno vā taṃ, bhikkhave, kāyasaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.

或者，比丘们！他有意识地（明知）造作那身行，缘于此，那内在的苦与乐生起；

Asampajāno vā taṃ, bhikkhave, kāyasaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.

或者，比丘们！他无意识地（不明知）造作那身行，缘于此，那内在的苦与乐生起。

“Sāmaṃ vā taṃ, bhikkhave, vacīsaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ;

➋ 比丘们！或者，他自己造作那语行，缘于此，那内在的苦与乐生起；

pare vāssa taṃ, bhikkhave, vacīsaṅkhāraṃ abhisaṅkharonti; yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ;

或者，比丘们！他人为他造作那语行，缘于此，那内在的苦与乐生起；

sampajāno vā taṃ, bhikkhave, vacīsaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ;

或者，比丘们！他有意识地（明知）造作那语行，缘于此，那内在的苦与乐生起；

asampajāno vā taṃ, bhikkhave, vacīsaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.

或者，比丘们！他无意识地（不明知）造作那语行，缘于此，那内在的苦与乐生起。

“Sāmaṃ vā taṃ, bhikkhave, manosaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ;

➌ 比丘们！或者，他自己造作那意行，缘于此，那内在的苦与乐生起；

pare vāssa taṃ, bhikkhave, manosaṅkhāraṃ abhisaṅkharonti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ;

或者，比丘们！他人为他造作那意行，缘于此，那内在的苦与乐生起；

sampajāno vā taṃ, bhikkhave, manosaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ;

或者，比丘们！他有意识地（明知）造作那意行，缘于此，那内在的苦与乐生起；

asampajāno vā taṃ, bhikkhave, manosaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.

或者，比丘们！他无意识地（不明知）造作那意行，缘于此，那内在的苦与乐生起。

“Imesu, bhikkhave, dhammesu avijjā anupatitā, avijjāyatveva asesavirāganirodhā so kāyo na hoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ,

➀ 比丘们！在这些法中，无明是随行的。但随着无明的无余、离贪、灭尽，那身体就不存在了，缘于此（身体）而内在生起的苦与乐（也就不存在了）。

sā vācā na hoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ,

➁ 那语言就不存在了，缘于此（语言）而内在生起的苦与乐（也就不存在了）。

so mano na hoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ,

➂ 那意就不存在了，缘于此（意）而内在生起的苦与乐（也就不存在了）。

khettaṃ taṃ [vatthuṃ taṃ (sabbattha)] na hoti…pe… vatthuṃ taṃ na hoti…pe… āyatanaṃ taṃ na hoti…pe… adhikaraṇaṃ taṃ na hoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhan”ti.

➃ 那（苦乐生起的）领域不存在了……那基础不存在了……那处不存在了……那起因不存在了，缘于此而内在生起的苦与乐（也就不存在了）。”

“Cattārome, bhikkhave, attabhāvapaṭilābhā.

比丘们！有四种获得自体的方式。

Katame cattāro?

是哪四种呢？

Atthi, bhikkhave, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe attasañcetanā kamati, no parasañcetanā.

⓵ 比丘们！有一种获得自体的方式，在这种方式中，自己的意图（思）起作用，而非他人的意图（思）。

Atthi, bhikkhave, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe parasañcetanā kamati, no attasañcetanā.

⓶ 比丘们！有一种获得自体的方式，在这种方式中，他人的意图（思）起作用，而非自己的意图（思）。

Atthi, bhikkhave, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe attasañcetanā ca kamati parasañcetanā ca.

⓷ 比丘们！有一种获得自体的方式，在这种方式中，自己的意图（思）和他人的意图（思）都起作用。

Atthi, bhikkhave, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe nevattasañcetanā kamati, no parasañcetanā.

⓸ 比丘们！有一种获得自体的方式，在这种方式中，既非自己的意图（思）起作用，亦非他人的意图（思）起作用。

Ime kho, bhikkhave, cattāro attabhāvapaṭilābhā”ti.

比丘们！有此四种获得自体的方式。”

Evaṃ vutte āyasmā sāriputto bhagavantaṃ etadavoca –

这样说后，具寿舍利弗对世尊这样说：

“imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmi –

“大德！我对于世尊简略所说的这段话，是这样详细理解其义理的：

‘tatra, bhante, yāyaṃ attabhāvapaṭilābho yasmiṃ attabhāvapaṭilābhe attasañcetanā kamati no parasañcetanā,

⓵ 大德！在此，对于那种“自己的意图起作用，而非他人意图”的自体之获得，

attasañcetanāhetu tesaṃ sattānaṃ tamhā kāyā cuti hoti.

由于自己的意图，那些有情从那个身体死去。

Tatra, bhante, yāyaṃ attabhāvapaṭilābho yasmiṃ attabhāvapaṭilābhe parasañcetanā kamati no attasañcetanā,

⓶ 大德！在此，对于那种“他人的意图起作用，而非自己意图”的自体之获得，

parasañcetanāhetu tesaṃ sattānaṃ tamhā kāyā cuti hoti.

由于他人的意图，那些有情从那个身体死去。

Tatra, bhante, yāyaṃ attabhāvapaṭilābho yasmiṃ attabhāvapaṭilābhe attasañcetanā ca kamati parasañcetanā ca,

⓷ 大德！在此，对于那种“自己和他人的意图都起作用”的自体之获得，

attasañcetanā ca parasañcetanā ca hetu tesaṃ sattānaṃ tamhā kāyā cuti hoti.

由于自己和他人的意图，那些有情从那个身体死去。

Tatra, bhante, yāyaṃ attabhāvapaṭilābho yasmiṃ attabhāvapaṭilābhe neva attasañcetanā kamati no parasañcetanā,

⓸ 大德！在此，对于那种“既非自己意图作用，亦非他人意图作用”的自体之获得，

katame tena devā daṭṭhabbā’”ti?

应将其视为往生于哪一类天神呢？”

“Nevasaññānāsaññāyatanūpagā, sāriputta, devā tena daṭṭhabbā”ti.

“舍利弗！应将其视为往生于非想非非想处天的天神。”

“Ko nu kho, bhante, hetu ko paccayo, yena midhekacce sattā tamhā kāyā cutā āgāmino honti āgantāro itthattaṃ?

“大德！是什么因、什么缘？使得这里某些有情从那个身体死去后，成为还会再来者，会返回这个状态呢？

Ko pana, bhante, hetu ko paccayo, yena midhekacce sattā tamhā kāyā cutā anāgāmino honti anāgantāro itthattan”ti?

再者，大德！是什么因、什么缘？使得这里某些有情从那个身体死去后，成为不再来者，不会返回这个状态呢？”

“Idha, sāriputta, ekaccassa puggalassa orambhāgiyāni saṃyojanāni appahīnāni honti, so diṭṭheva dhamme nevasaññānāsaññāyatanaṃ upasampajja viharati.

“➊ 舍利弗！在此，某些人，他们的五下分结尚未被断除，他在现法中进入并安住于非想非非想处；

So tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati; tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno nevasaññānāsaññāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjati.

他品味它、喜爱它、并从中获得满足；安住于此、专注于此、多安住于此、不退失，当他命终时，他投生到非想非非想处天的天神同伴中。

So tato cuto āgāmī hoti āgantā itthattaṃ.

他从那里死去后，成为还会再来者，会返回这个状态。

“Idha pana, sāriputta, ekaccassa puggalassa orambhāgiyāni saṃyojanāni pahīnāni honti, so diṭṭheva dhamme nevasaññānāsaññāyatanaṃ upasampajja viharati.

➋ 再者，舍利弗！在此，某些人，他们的五下分结已被断除，他在现法中进入并安住于非想非非想处；

So tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati; tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno nevasaññānāsaññāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjati.

他品味它、喜爱它、并从中获得满足；安住于此、专注于此、多安住于此、不退失，当他命终时，他投生到非想非非想处天的天神同伴中。

So tato cuto anāgāmī hoti anāgantā itthattaṃ.

他从那里死去后，成为不再来者，不会返回这个状态。

“Ayaṃ kho, sāriputta, hetu ayaṃ paccayo, yena midhekacce sattā tamhā kāyā cutā āgāmino honti āgantāro itthattaṃ.

舍利弗！这就是因，这就是缘！使得这里某些有情从那个身体死去后，成为还会再来者，会返回这个状态！

Ayaṃ pana, sāriputta, hetu ayaṃ paccayo, yena midhekacce sattā tamhā kāyā cutā anāgāmino honti anāgantāro itthattan”ti.

舍利弗！这就是因，这就是缘！使得这里某些有情从那个身体死去后，成为不再来者，不会返回这个状态！”

Paṭhamaṃ.

四种有我经 ～思品‧第一经终

～《增支部经典‧四集‧五十经篇之四‧思品‧Cetanāsutta 四种有我经》(AN 4.171)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2566.6.4 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 4.151-200)/4.3 Sañcetaniyavagga 思品 (AN 4.171-180)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3.2 Vibhattisutta 四无碍解经 (AN 4.172)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Vibhattisuttaṃ

四无碍解经

☆ 四无碍解（对于正法——“缘起四谛”四种程度的了解） ➾

➊ 义无碍解（听闻法义，理解无碍）、➋ 法无碍解（亲证法义，修慧无碍）、➌ 词无碍解（解说法义，言辞无碍）、➍ 辩无碍解（答辩法义，辩才无碍）。

第一章 ✫ 前言

172. Tatra kho āyasmā sāriputto bhikkhū āmantesi – “āvuso bhikkhave”ti.

在那里，尊者舍利弗，对比丘们说：“朋友们！比丘们！”

“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ.

比丘们回答尊者舍利弗：“朋友！”

Āyasmā sāriputto etadavoca –

尊者舍利弗这样说：

第二章 ✫ 四无碍解

第一节 ❦ 义无碍解

“Addhamāsūpasampannena me, āvuso, atthapaṭisambhidā sacchikatā odhiso byañjanaso.

“朋友们！我受具足戒才半个月，就依范围、依细节亲证了‘义无碍解’，

Tamahaṃ anekapariyāyena ācikkhāmi desemi paññāpemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi.

我能以各种方式来述说、教示、宣布、确立、揭示、分析、阐明它。

Yassa kho panassa kaṅkhā vā vimati vā, so maṃ pañhena. Ahaṃ veyyākaraṇena sammukhībhūto no satthā yo no dhammānaṃ sukusalo.

对此若有任何疑问或困惑，可以来问我。我会予以解答。我们的大师就在面前，他善于了知诸法。

第二节 ❦ 法无碍解

“Addhamāsūpasampannena me, āvuso, dhammapaṭisambhidā sacchikatā odhiso byañjanaso.

朋友们！我受具足戒才半个月，就依范围、依细节亲证了‘法无碍解’，

Tamahaṃ anekapariyāyena ācikkhāmi desemi paññāpemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi.

我能以各种方式来述说、教示、宣布、确立、揭示、分析、阐明它。

Yassa kho panassa kaṅkhā vā vimati vā, so maṃ pañhena. Ahaṃ veyyākaraṇena sammukhībhūto no satthā yo no dhammānaṃ sukusalo.

对此若有任何疑问或困惑，可以来问我。我会予以解答。我们的大师就在面前，他善于了知诸法。

第三节 ❦ 词无碍解

“Addhamāsūpasampannena me, āvuso, niruttipaṭisambhidā sacchikatā odhiso byañjanaso.

朋友们！我受具足戒才半个月，就依范围、依细节亲证了‘词无碍解’，

Tamahaṃ anekapariyāyena ācikkhāmi desemi paññāpemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi.

我能以各种方式来述说、教示、宣布、确立、揭示、分析、阐明它。

Yassa kho panassa kaṅkhā vā vimati vā, so maṃ pañhena. Ahaṃ veyyākaraṇena sammukhībhūto no satthā yo no dhammānaṃ sukusalo.

对此若有任何疑问或困惑，可以来问我。我会予以解答。我们的大师就在面前，他善于了知诸法。

第四节 ❦ 辩无碍解

“Addhamāsūpasampannena me, āvuso, paṭibhānapaṭisambhidā sacchikatā odhiso byañjanaso.

朋友们！我受具足戒才半个月，就依范围、依细节亲证了‘辩无碍解’，

Tamahaṃ anekapariyāyena ācikkhāmi desemi paññāpemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi.

我能以各种方式来述说、教示、宣布、确立、揭示、分析、阐明它。

Yassa kho panassa kaṅkhā vā vimati vā, so maṃ pañhena. Ahaṃ veyyākaraṇena sammukhībhūto no satthā yo no dhammānaṃ sukusalo”ti.

对此若有任何疑问或困惑，可以来问我。我会予以解答。我们的大师就在面前，他善于了知诸法。”

Dutiyaṃ.

四无碍解经 ～思品‧第二经终

～《增支部经典‧四集‧五十经篇之四‧思品‧Vibhattisutta 四无碍解经》(AN 4.172)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 4.151-200)/4.3 Sañcetaniyavagga 思品 (AN 4.171-180)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3.3 Mahākoṭṭhikasutta 大拘絺罗 (AN 4.173)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Mahākoṭṭhikasuttaṃ

173. Atha kho āyasmā mahākoṭṭhiko yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca –

“Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthaññaṃ kiñcī”ti?

“Mā hevaṃ, āvuso”.

“Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā natthaññaṃ kiñcī”ti?

“Mā hevaṃ, āvuso”.

“Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthi ca natthi ca aññaṃ kiñcī”ti?

“Mā hevaṃ, āvuso”.

“Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā nevatthi no natthaññaṃ kiñcī”ti?

“Mā hevaṃ, āvuso”.

“‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthaññaṃ kiñcī’ti, iti puṭṭho samāno ‘mā hevaṃ, āvuso’ti vadesi. ‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā natthaññaṃ kiñcī’ti, iti puṭṭho samāno – ‘mā hevaṃ, āvuso’ti vadesi. ‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthi ca natthi ca aññaṃ kiñcī’ti, iti puṭṭho samāno – ‘mā hevaṃ, āvuso’ti vadesi. ‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā nevatthi no natthaññaṃ kiñcī’ti, iti puṭṭho samāno – ‘mā hevaṃ, āvuso’ti vadesi. Yathā kathaṃ pana, āvuso, imassa bhāsitassa attho daṭṭhabbo”ti?

“‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthaññaṃ kiñcī’ti, iti vadaṃ appapañcaṃ papañceti. ‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā natthaññaṃ kiñcī’ti, iti vadaṃ appapañcaṃ papañceti. ‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthi ca natthi ca aññaṃ kiñcī’ti, iti vadaṃ appapañcaṃ papañceti. ‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā nevatthi no natthaññaṃ kiñcī’ti, iti vadaṃ appapañcaṃ papañceti. Yāvatā, āvuso, channaṃ phassāyatanānaṃ gati tāvatā papañcassa gati; yāvatā papañcassa gati tāvatā channaṃ phassāyatanānaṃ gati. Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā papañcanirodho papañcavūpasamo”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

一百七十三 大拘絺罗

一 那时，具寿摩诃拘絺罗前往拜访具寿舍利弗的住处。到了之后，与具寿舍利弗互相问候

坐在一旁的具寿摩诃拘絺罗，对具寿舍利弗说：

“朋友！六触处无余离贪、灭尽之后，还有其它什么存在吗？”

“朋友！不应这样说。”

“朋友！六触处无余离贪、灭尽之后，没有其它什么存在吗？”

“朋友！不应这样说。”

“朋友！六触处无余离贪、灭尽之后，是既有又没有其它什么存在吗？”

“朋友！不应这样说。”

“朋友！六触处无余离贪、灭尽之后，是既非有也非没有其它什么存在吗？”

“朋友！不应这样说。”

二 “朋友！当被问到：‘六触处无余离贪、灭尽之后，还有其它什么存在吗？’你回答：‘朋友！不应这样说。’当被问到：‘六

触处无余离贪、灭尽之后，没有其它什么存在吗？’你回答：‘朋友！不应这样说。’当被问到：‘六……

灭尽之后，是既有又没有其它什么存在吗？’你回答：‘朋友！不应这样说。’当被问到：‘六……灭尽之后，是既非有也非

没有其它什么存在吗？’你回答：‘朋友！不应这样说。’那么，朋友！你这样说的含义，应当如何理解呢？”

三 “朋友！说‘六……灭尽之后，还有其它什么存在’的人，是将无戏论者带入了戏论。朋友！说‘六……灭尽之后，

没有其它什么存在’的人，是将无戏论者带入了戏论。说‘六……灭尽之后，既有又没有其它什么存在’的人，是将无

戏论者带入了戏论。说‘六……灭尽之后，既非有也非没有其它什么存在’的人，是将无戏论者带入了戏论。朋友！只

要六触处还在运作，戏论就在运作；只要戏论还在运作，六触处就在运作。朋友！随着六触处的无余离贪、灭尽，戏论就止息，

戏论就寂灭了。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 4.151-200)/4.3 Sañcetaniyavagga 思品 (AN 4.171-180)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3.4 Ānandasutta 阿难 (AN 4.174)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Ānandasuttaṃ

174. Atha kho āyasmā ānando yenāyasmā mahākoṭṭhiko tenupasaṅkami; upasaṅkamitvā āyasmatā mahākoṭṭhikena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando āyasmantaṃ mahākoṭṭhikaṃ etadavoca –

“Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthaññaṃ kiñcī”ti?

“Mā hevaṃ, āvuso”.

“Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā natthaññaṃ kiñcī”ti?

“Mā hevaṃ, āvuso”.

“Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthi ca natthi ca aññaṃ kiñcī”ti?

“Mā hevaṃ, āvuso”.

“Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā nevatthi no natthaññaṃ kiñcī”ti?

“Mā hevaṃ, āvuso”.

“‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthaññaṃ kiñcī’ti, iti puṭṭho samāno – ‘mā hevaṃ, āvuso’ti vadesi. ‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā natthaññaṃ kiñcī’ti, iti puṭṭho samāno – ‘mā hevaṃ, āvuso’ti vadesi. ‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthi ca natthi ca aññaṃ kiñcī’ti, iti puṭṭho samāno – ‘mā hevaṃ, āvuso’ti vadesi. ‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā nevatthi no natthaññaṃ kiñcī’ti, iti puṭṭho samāno – ‘mā hevaṃ, āvuso’ti vadesi. Yathā kathaṃ panāvuso, imassa bhāsitassa attho daṭṭhabbo”ti?

“‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthaññaṃ kiñcī’ti, iti vadaṃ appapañcaṃ papañceti. ‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā natthaññaṃ kiñcī’ti, iti vadaṃ appapañcaṃ papañceti. ‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthi ca natthi ca aññaṃ kiñcī’ti, iti vadaṃ appapañcaṃ papañceti. ‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā nevatthi no natthaññaṃ kiñcī’ti, iti vadaṃ appapañcaṃ papañceti. Yāvatā, āvuso, channaṃ phassāyatanānaṃ gati tāvatā papañcassa gati. Yāvatā papañcassa gati tāvatā channaṃ phassāyatanānaṃ gati. Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā papañcanirodho papañcavūpasamo”ti. Catutthaṃ.

☸---------------------------------------------------------------------

一百七十四 阿难

一 那时，具寿阿难，前往拜访具寿摩诃拘絺罗的住处。到了之后，与具寿拘絺罗互相问候，

交谈了值得记住的话后，坐在一旁。坐在一旁的具寿阿难，对具寿拘絺罗说：

朋友！关于六触处……（乃至）……戏论寂灭。（请参阅一七三经第一、二、三节）

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.6.1 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 4.151-200)/4.3 Sañcetaniyavagga 思品 (AN 4.171-180)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3.5 Upavāṇasutta 优波摩那经 (AN 4.175)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Upavāṇasuttaṃ

优波摩那经

175. Atha kho āyasmā upavāṇo yenāyasmā sāriputto tenupasaṅkami;

那时，具寿优波摩那，来到具寿舍利弗的住处。

upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi.

到来后，与具寿舍利弗互相问候，交谈了愉悦且值得记住的话。

Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.

交谈问候之后，坐在一旁。

Ekamantaṃ nisinno kho āyasmā upavāṇo āyasmantaṃ sāriputtaṃ etadavoca –

坐在一旁的具寿优波摩那，对具寿舍利弗这样说：

“Kiṃ nu kho, āvuso sāriputta, vijjāyantakaro hotī”ti?

“朋友舍利弗！是否能单凭明（vijjā）就终结（痛苦）呢？”

“No hidaṃ, āvuso”.

“朋友！此非如此。”

“Kiṃ panāvuso sāriputta, caraṇenantakaro hotī”ti?

“那么，朋友舍利弗！是否能单凭行（caraṇa）就终结（痛苦）呢？”

“No hidaṃ, āvuso”.

“朋友！此非如此。”

“Kiṃ panāvuso sāriputta, vijjācaraṇenantakaro hotī”ti?

“那么，朋友舍利弗！是否能凭明与行就终结（痛苦）呢？”

“No hidaṃ, āvuso”.

“朋友！此非如此。”

“Kiṃ panāvuso sāriputta, aññatra vijjācaraṇenantakaro hotī”ti?

“那么，朋友舍利弗！是否能离于明与行而终结（痛苦）呢？”

“No hidaṃ, āvuso”.

“朋友！此非如此。”

“‘Kiṃ nu kho, āvuso sāriputta, vijjāyantakaro hotī’ti, iti puṭṭho samāno – ‘no hidaṃ, āvuso’ti vadesi.

“朋友舍利弗！当被问到：‘是否能单凭明就终结痛苦呢？’你回答：‘朋友！此非如此。’

‘Kiṃ panāvuso sāriputta, caraṇenantakaro hotī’ti, iti puṭṭho samāno – ‘no hidaṃ, āvuso’ti vadesi.

那么，朋友舍利弗！当被问到：‘是否能单凭行就终结痛苦呢？’你回答：‘朋友！此非如此。’

‘Kiṃ panāvuso sāriputta, vijjācaraṇenantakaro hotī’ti, iti puṭṭho samāno – ‘no hidaṃ, āvuso’ti vadesi.

朋友舍利弗！当被问到：‘是否能凭明与行就终结痛苦呢？’你回答：‘朋友！此非如此。’

‘Kiṃ panāvuso sāriputta, aññatra vijjācaraṇenantakaro hotī’ti, iti puṭṭho samāno – ‘no hidaṃ, āvuso’ti vadesi.

那么，朋友舍利弗！当被问到：‘是否能离于明与行而终结痛苦呢？’你回答：‘朋友！此非如此。’

Yathā kathaṃ panāvuso, antakaro hotī”ti?

那么，朋友！终结（痛苦）是如何发生的呢？”

“Vijjāya ce, āvuso, antakaro abhavissa, saupādānova samāno antakaro abhavissa.

“朋友！如果单凭明就能终结痛苦，那将是有执取者在终结痛苦。

Caraṇena ce, āvuso, antakaro abhavissa, saupādānova samāno antakaro abhavissa.

朋友！如果单凭行就能终结痛苦，那将是有执取者在终结痛苦。

Vijjācaraṇena ce, āvuso, antakaro abhavissa, saupādānova samāno antakaro abhavissa.

朋友！如果凭明与行就能终结痛苦，那将是有执取者在终结痛苦。

Aññatra vijjācaraṇena ce, āvuso, antakaro abhavissa, puthujjano antakaro abhavissa.

朋友！如果离于明与行就能终结痛苦，那凡夫也能终结痛苦了。

Puthujjano hi, āvuso, aññatra vijjācaraṇena.

因为，朋友！凡夫就是离于明与行的。

Caraṇavipanno kho, āvuso, yathābhūtaṃ na jānāti na passati.

朋友！行为有缺失者，不能如实知、如实见；

Caraṇasampanno yathābhūtaṃ jānāti passati.

行为具足者，能如实知、如实见，

Yathābhūtaṃ jānaṃ passaṃ antakaro hotī”ti.

如实知、如实见者，才能终结（痛苦）。”

Pañcamaṃ.

优波摩那经 ～思品‧第五经终

～《增支部经典‧四集‧Upavāṇasutta 优波摩那经》(AN 4.175)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 4.151-200)/4.3 Sañcetaniyavagga 思品 (AN 4.171-180)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3.6 Āyācanasutta 四正希求 (AN 4.176)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Āyācanasuttaṃ

176. “Saddho, bhikkhave, bhikkhu evaṃ sammā āyācamāno āyāceyya – ‘tādiso homi yādisā sāriputtamoggallānā’ti [a. ni. 2.131 idaṃ suttaṃ āgataṃ]. Esā, bhikkhave, tulā etaṃ pamāṇaṃ mama sāvakānaṃ bhikkhūnaṃ, yadidaṃ sāriputtamoggallānā.

“Saddhā, bhikkhave, bhikkhunī evaṃ sammā āyācamānā āyāceyya – ‘tādisā homi yādisā khemā ca bhikkhunī uppalavaṇṇā cā’ti. Esā, bhikkhave, tulā etaṃ pamāṇaṃ mama sāvikānaṃ bhikkhunīnaṃ, yadidaṃ khemā ca bhikkhunī uppalavaṇṇā ca.

“Saddho, bhikkhave, upāsako evaṃ sammā āyācamāno āyāceyya – ‘tādiso homi yādiso citto ca gahapati hatthako ca āḷavako’ti. Esā, bhikkhave, tulā etaṃ pamāṇaṃ mama sāvakānaṃ upāsakānaṃ, yadidaṃ citto ca gahapati hatthako ca āḷavako.

“Saddhā, bhikkhave, upāsikā evaṃ sammā āyācamānā āyāceyya – ‘tādisā homi yādisā khujjuttarā ca upāsikā veḷukaṇḍakiyā ca nandamātā’ti. Esā, bhikkhave, tulā etaṃ pamāṇaṃ mama sāvikānaṃ upāsikānaṃ, yadidaṃ khujjuttarā ca upāsikā veḷukaṇḍakiyā ca nandamātā”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

一百七十六 四正希求

一 “诸比丘！有信心的比丘，在祈愿时，应当这样正确地祈愿：‘愿我能像舍利弗和摩诃目犍连那样！’

诸比丘！这舍利弗和摩诃目犍连，就是我比丘弟子们的标尺、榜样。

二 诸比丘！有信心的比丘尼，在祈愿时，应当这样正确地祈愿：‘愿我能像凯玛比丘尼和莲华色比丘

尼那样！’

诸比丘！这凯玛比丘尼和莲华色比丘尼，就是我比丘尼弟子们的标尺、榜样。

三 诸比丘！有信心的优婆塞（男居士），在祈愿时，应当这样正确地祈愿：‘愿我能像质多长者和呵哆·阿罗婆那样！’

诸比丘！这质多长者和呵哆·阿罗婆，就是我优婆塞弟子们的标尺、榜样。

四 诸比丘！有信心的优婆夷（女居士），在祈愿时，应当这样正确地祈愿：‘愿我能像库久塔拉优婆夷和难

陀母那样！’

诸比丘！这库久塔拉优婆夷和难陀母，就是我优婆夷弟子们的标尺、榜样。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 4.151-200)/4.3 Sañcetaniyavagga 故思品 (AN 4.171-180)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3.7 Rāhulasutta 罗睺罗 (AN 4.177)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Rāhulasuttaṃ

177. Atha kho āyasmā rāhulo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ rāhulaṃ bhagavā etadavoca –

“Yā ca, rāhula, ajjhattikā pathavīdhātu yā ca bāhirā pathavīdhātu, pathavīdhāturevesā. ‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti, evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṃ virājeti.

“Yā ca, rāhula, ajjhattikā āpodhātu yā ca bāhirā āpodhātu, āpodhāturevesā. ‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti, evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā āpodhātuyā nibbindati, āpodhātuyā cittaṃ virājeti.

“Yā ca, rāhula, ajjhattikā tejodhātu yā ca bāhirā tejodhātu, tejodhāturevesā. ‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti, evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā tejodhātuyā nibbindati, tejodhātuyā cittaṃ virājeti.

“Yā ca, rāhula, ajjhattikā vāyodhātu yā ca bāhirā vāyodhātu, vāyodhāturevesā. ‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti, evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā vāyodhātuyā nibbindati, vāyodhātuyā cittaṃ virājeti.

“Yato kho, rāhula, bhikkhu imāsu catūsu dhātūsu nevattānaṃ na attaniyaṃ samanupassati, ayaṃ vuccati, rāhula, bhikkhu acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā”ti. Sattamaṃ.

☸---------------------------------------------------------------------

一百七十七 罗睺罗

一 有一次，尊者罗睺罗前往世尊那里。到了之后，向世尊行礼，然后坐在一旁。世尊对坐在一旁的尊者罗睺罗说：

“罗睺罗！所有内在的地界、所有外在的地界，都只是地界而已。应当以正确的智慧如实地看待它：‘这不是我的，我不是这个，这不是我的自我。’这样如实地以正慧见到之后，就会对地界感到厌离，心就会从地界解脱出来，不再贪着。

二 罗睺罗！所有内在的水界，所有外在的水界，都只是水界而已。因此……对水界感到厌离，心就会从水界解脱出来，不再贪着。

三 罗睺罗！所有内在的火界，所有外在的火界，都只是火界而已。因此……对火界感到厌离，心就会从火界解脱出来，不再贪着。

四 罗睺罗！所有内在的风界，所有外在的风界，都只是风界而已。因此，应当以正确的智慧如实地看待它：‘这不是我的，我不是这个，这不是我的自我。’如此，对风界感到厌离，心就会从风界解脱出来，不再贪着。

五 罗睺罗！当一位比丘对于这四种界，不再认为是‘我’或‘我的’时，罗睺罗！这位比丘就斩断了渴爱，断除了束缚（结），彻底根除了我慢，所以称之为苦的终结者。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 4.151-200)/4.3 Sañcetaniyavagga 故思品 (AN 4.171-180)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3.8 Jambālīsutta 污池的破坏 (AN 4.178)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Jambālīsuttaṃ

178. “Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati. So sakkāyanirodhaṃ manasi karoti. Tassa sakkāyanirodhaṃ manasi karoto sakkāyanirodhe cittaṃ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati. Tassa kho evaṃ [tassa ko etaṃ (sī. syā. kaṃ. pī.), evaṃ kho tassa (?) “evaṃ hi tassā bhikkhave jambāliyā”ti pāṭho viya], bhikkhave, bhikkhuno na sakkāyanirodho pāṭikaṅkho. Seyyathāpi, bhikkhave, puriso lepagatena [lasagatena (sī. pī.)] hatthena sākhaṃ gaṇheyya, tassa so hattho sajjeyyapi gaṇheyyapi [gayheyyapi (?)] bajjheyyapi [khajjeyyapi (sī.)]; evamevaṃ kho, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati. So sakkāyanirodhaṃ manasi karoti. Tassa sakkāyanirodhaṃ manasi karoto sakkāyanirodhe cittaṃ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati. Tassa kho evaṃ, bhikkhave, bhikkhuno na sakkāyanirodho pāṭikaṅkho.

“Idha pana, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati. So sakkāyanirodhaṃ manasi karoti. Tassa sakkāyanirodhaṃ manasi karoto sakkāyanirodhe cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati. Tassa kho evaṃ, bhikkhave, bhikkhuno sakkāyanirodho pāṭikaṅkho. Seyyathāpi, bhikkhave, puriso suddhena hatthena sākhaṃ gaṇheyya, tassa so hattho neva sajjeyya na gaṇheyya na bajjheyya; evamevaṃ kho, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati. So sakkāyanirodhaṃ manasi karoti. Tassa sakkāyanirodhaṃ manasi karoto sakkāyanirodhe cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati. Tassa kho evaṃ, bhikkhave, bhikkhuno sakkāyanirodho pāṭikaṅkho.

“Idha pana, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati. So avijjāppabhedaṃ manasi karoti. Tassa avijjāppabhedaṃ manasi karoto avijjāppabhede cittaṃ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati. Tassa kho evaṃ, bhikkhave, bhikkhuno na avijjāppabhedo pāṭikaṅkho. Seyyathāpi, bhikkhave, jambālī anekavassagaṇikā. Tassā puriso yāni ceva āyamukhāni tāni pidaheyya, yāni ca apāyamukhāni tāni vivareyya, devo ca na sammā dhāraṃ anuppaveccheyya. Evañhi tassā, bhikkhave, jambāliyā na āḷippabhedo pāṭikaṅkho. Evamevaṃ kho, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati. So avijjāppabhedaṃ manasi karoti. Tassa avijjāppabhedaṃ manasi karoto avijjāppabhede cittaṃ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati. Tassa kho evaṃ, bhikkhave, bhikkhuno na avijjāppabhedo pāṭikaṅkho.

“Idha pana, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati. So avijjāppabhedaṃ manasi karoti. Tassa avijjāppabhedaṃ manasi karoto avijjāppabhede cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati. Tassa kho evaṃ, bhikkhave, bhikkhuno avijjāppabhedo pāṭikaṅkho. Seyyathāpi, bhikkhave, jambālī anekavassagaṇikā. Tassā puriso yāni ceva āyamukhāni tāni vivareyya, yāni ca apāyamukhāni tāni pidaheyya, devo ca sammā dhāraṃ anuppaveccheyya. Evañhi tassā, bhikkhave, jambāliyā āḷippabhedo pāṭikaṅkho. Evamevaṃ kho, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati. So avijjāppabhedaṃ manasi karoti. Tassa avijjāppabhedaṃ manasi karoto avijjāppabhede cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati. Tassa kho evaṃ, bhikkhave, bhikkhuno avijjāppabhedo pāṭikaṅkho. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

一百七十八 污池的破坏

一 “诸比丘！有这四种人存在于世间。是哪四种呢？

诸比丘！在此世间，有某种比丘，证得并安住于某种寂静的心解脱（指禅定）。他用心思惟‘有身’（sakkāya，即五蕴身见）的息灭（nirodha）。当他如此思惟‘有身灭’时，他的心对于‘有身灭’（涅槃）却不趋入、不清净、不安住、不信解。诸比丘！对于这样的比丘，是不能期望他证得‘有身灭’的。诸比丘！就好比一个人，用沾满黏胶的手去抓树枝，那手就会粘住、抓住、缠住树枝。诸比丘！正是如此。有某种比丘，证得并安住于某种寂静的心解脱。他用心思惟‘有身灭’。当他如此思惟‘有身灭’时，他的心对于‘有身灭’却不趋入……不信解。诸比丘！对于这样的比丘，是不能期望他证得‘有身灭’的。

二 再者，诸比丘！在此世间，有某种比丘，证得并安住于某种寂静的心解脱。他用心思惟‘有身灭’。当他如此思惟‘有身灭’时，他的心对于‘有身灭’则能趋入、清净、安住、信解。诸比丘！对于这样的比丘，是可以期望他证得‘有身灭’的。诸比丘！就好比一个人，用干净的手去抓树枝，那手就不会粘住、不会抓住、不会缠住树枝。诸比丘！正是如此。有某种比丘，证得并安住于某种寂静的心解脱……是可以期望他证得‘有身灭’的。

三 再者，诸比丘！在此世间，有某种比丘，证得并安住于某种寂静的心解脱。他用心思惟无明的破除（avijjāppabheda）。当他如此思惟无明破除时，他的心对于无明破除却不趋入、不清净、不安住、不信解。诸比丘！对于这样的比丘，是不能期望他破除无明的。诸比丘！就好比村落旁边，有一个淤积多年的泥塘（jambālī）。有人堵住了它的所有入水口，却打开了所有出水口，而且天又不下足够的雨水。诸比丘！在这种情况下，是不能期望这个泥塘的堤岸（水池本身）被（水涨）破坏的。诸比丘！正是如此。有某种比丘，证得并安住于某种寂静的心解脱。他用心思惟无明破除。当他如此思惟无明破除时，他的心对于无明破除却不趋入……。诸比丘！对于这样的比丘，是不能期望他破除无明的。

四 再者，诸比丘！在此世间，有某种比丘，证得并安住于某种寂静的心解脱。他用心思惟无明破除。当他如此思惟无明破除时，他的心对于无明破除则能趋入、清净、安住、信解。诸比丘！对于这样的比丘，是可以期望他破除无明的。诸比丘！就好比村落旁边，有一个淤积多年的泥塘。有人打开了它的所有入水口，却堵住了所有出水口，而且天又降下充足的雨水。诸比丘！在这种情况下，是可以期望这个泥塘的堤岸（水池本身）被（水涨）破坏的。诸比丘！正是如此。有某种比丘，证得并安住于某种寂静的心解脱。他用心思惟无明破除。当他如此思惟无明破除时，他的心对于无明破除则能趋入、清净、安住、信解。诸比丘！对于这样的比丘，是可以期望他破除无明的。

诸比丘！“有这四种人存在于世间。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.8.25 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 4.151-200)/4.3 Sañcetaniyavagga 故思品 (AN 4.171-180)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3.9 Nibbānasutta 涅槃 (AN 4.179)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Nibbānasuttaṃ

涅槃经

☆ 四净定 ➾

① 舍分定（顺退分定：退至较低禅定，要省察舍心禅相）；

② 止分定（顺住分定：禅定不进不退，要省察三昧禅相）；

③ 胜分定（顺胜进分定：进至较高禅定，要省察精勤禅相）；

④ 决择分定（顺决择分定：证涅槃智，要省察六决择慧法门）。

179. Atha kho āyasmā ānando yenāyasmā sāriputto tenupasaṅkami;

一时，具寿阿难往具寿舍利弗之处。

upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi.

至已，与具寿舍利弗互相欣喜问候；

Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.

欢迎感谢寒暄之语已，坐于一面。

Ekamantaṃ nisinno kho āyasmā ānando āyasmantaṃ sāriputtaṃ etadavoca –

坐于一面之具寿阿难，言具寿舍利弗曰：

“ko nu kho, āvuso sāriputta, hetu ko paccayo, yena midhekacce sattā diṭṭheva dhamme na parinibbāyantī”ti?

㈠ “友，舍利弗！有何因、何缘，世间有一类之有情，于现法不般涅槃耶？”

“Idhāvuso ānanda, sattā imā hānabhāgiyā saññāti yathābhūtaṃ nappajānanti,

“友，阿难！世间有情──

➊ 于此顺退分想（要省察舍心禅相），不如实知；
imā ṭhitibhāgiyā saññāti yathābhūtaṃ nappajānanti,

➋ 于此顺住分想（要省察三昧禅相），不如实知；
imā visesabhāgiyā saññāti yathābhūtaṃ nappajānanti,

➌ 于此顺胜进分想（要省察精勤禅相），不如实知；
imā nibbedhabhāgiyā saññāti yathābhūtaṃ nappajānanti.

➍ 于此顺决择分想（要省察六决择慧法门），不如实知。

Ayaṃ kho, āvuso ānanda, hetu ayaṃ paccayo, yena midhekacce sattā diṭṭheva dhamme na parinibbāyantī”ti.

友，阿难！依此因、此缘，世间有一类之有情，于现法不般涅槃。

“Ko panāvuso sāriputta, hetu ko paccayo, yena midhekacce sattā diṭṭheva dhamme parinibbāyantī”ti?

㈡ “友，舍利弗！有何因，何缘，世间有一类之有情，于现法般涅槃耶？”

“Idhāvuso ānanda, sattā imā hānabhāgiyā saññāti yathābhūtaṃ pajānanti,

“友，阿难！世间有情──

➀ 于此顺退分想（要省察舍心禅相），如实知；
imā ṭhitibhāgiyā saññāti yathābhūtaṃ pajānanti,

➁ 于此顺住分想（要省察三昧禅相），如实知；
imā visesabhāgiyā saññāti yathābhūtaṃ pajānanti,

➂ 于此顺胜进分想（要省察精勤禅相），如实知；
imā nibbedhabhāgiyā saññāti yathābhūtaṃ pajānanti.

➃ 于此顺决择分想（要省察六决择慧法门），如实知。

Ayaṃ kho, āvuso ānanda, hetu ayaṃ paccayo, yena midhekacce sattā diṭṭheva dhamme parinibbāyantī”ti.

友，阿难！依此因、此缘，世间有一类之有情，于现法般涅槃。”

Navamaṃ.

涅槃经 ～故思品‧第九经终

～《增支部经典‧四集‧五十经篇之四‧故思品‧Nibbānasutta 涅槃经》(AN 4.179)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.7.7 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 4.151-200)/4.3 Sañcetaniyavagga 故思品 (AN 4.171-180)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3.10 Mahāpadesasutta 四大教法经 (AN 4.180)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Mahāpadesasuttaṃ

《四大教法经》

☆ 本经大意 ➾

《巴利圣典》里的原始佛法，从未教导人们要用“比对”的方式，来了解原始佛法，或阅读佛经。

《卡拉玛经》明确开示：“比对”就是魔说！

必须透过依教奉行【四圣谛】：“㊀ 恶业苦触，和㊁ 能导致无益与苦果的原因——十种恶法；㊂ 现法乐住，和㊃ 能带来利益与乐果的原因——十种善法”才能了解正法，并不是盲从“比对”。

《卡拉玛经》与《四大教法经》的忠告 ☞ “如是我闻”与“比对”不代表佛说！

以下列出，所谓“比对”有十种错误的情况，是佛所摒弃的：

十种恶法 ➾ ㈠ 贪心、㈡ 贪行、㈢ 瞋心、㈣ 瞋行、㈤ 痴心、㈥ 痴行、㈦ 不善、㈧ 犯罪、㈨ 圣智谴责、㈩ 苦果。

佛说：“❶ （你们）不要轻信传说——通过反复听说；❷ 不要轻信传统；❸ 不要轻信谣传/听闻；❹ 不要因为（看似）符合经教就信；❺ 不要基于推论——通过猜测就信；❻ 不要基于逻辑推理——通过公理就信；❼ 不要因为（看似）理由充分——貌似真实就信；❽ 不要因为（看似）符合自己的观点——偏见投其所好就信；❾ 不要因为（演讲者）看似可信就信；❿ 不要因为（认为）‘这位沙门是我们的导师’就信。

卡拉玛人！如果你们自己了知——‘① ～⑦ 这些法是不善的，⑧ 这些法是有罪的，⑨ 这些法是被智者谴责的，⑩ 如果受持并实行这些法，会导致无益和痛苦！’卡拉玛人！那时，你们就应当彻底舍弃（这十种恶法）……。

十种善法 ➾ ㈠ 戒心、㈡ 戒行、㈢ 定心、㈣ 定行、㈤ 慧心、㈥ 慧行、㈦ 善、㈧ 无过失、㈨ 圣智称赞、㈩ 乐果。

卡拉玛人！如果你们自己了知——‘⓵ ～⓻ 这些法是善的，⓼ 这些法是无罪的，⓽ 这些法是被智者称赞的，⓾ 如果受持并实行这些法，能带来利益和安乐！’卡拉玛人！那时，你们就应当受持并安住于（这十种善法）！”

～《增支部经典‧三集‧五十经篇之二‧大品‧Kesamuttisutta 卡拉玛经》(AN 3.66)

☆ 什么叫做：检验“四大教法”（四种墨印、四种广说）呢？

检验“四大教法”是要依据正法（巴利经藏）与圣律（巴利律藏）——

不是依据<伪>论藏（阿毗达摩），佛陀在本经“四大教法”里已经教示。

☆ 检验“四大教法” ➾

➊ 检验“比丘所说”教法；➋ 检验“僧团所说”教法；

➌ 检验“多数长老所说”教法；➍ 检验“个别长老所说”教法。

☆ 相关经文 ➾

【一】《增支部经典‧三集‧五十经篇之二‧大品‧Kesamuttisutta 卡拉玛经》(AN 3.66)

【二】《增支部经典‧三集‧五十经篇之二‧大品‧Sāḷhasutta 沙罗经》(AN 3.67)

【三】《增支部经典‧四集‧五十经篇之四‧故思品‧Mahāpadesasutta 四大教法经》(AN 4.180)

【四】《增支部经典‧四集‧五十经篇之四‧大品‧Bhaddiyasutta 离车人跋提经》(AN 4.193)

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第一章 ✫ 前言

180. Ekaṃ samayaṃ bhagavā bhoganagare viharati ānandacetiye [ānande cetiye (dī. ni. 2.186) mahāva. 303 pana aññathā āgataṃ].

有一次，世尊住在菩伽城（Bhoganagara，亦名：负弥城）的阿难陀塔庙（Ānandacetiya，亦名：阿难庙）。

Tatra kho bhagavā bhikkhū āmantesi –

在那里，世尊对比丘们说：

“bhikkhavo”ti.

“诸比丘！”

“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.

比丘们回答世尊：“大德！”

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第二章 ✫ 何为“四大教法”？

Bhagavā etadavoca –

世尊说：

“cattārome, bhikkhave, mahāpadese desessāmi, taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti.

“诸比丘！我将要为你们解说这‘四大教法’（Mahāpadesa，即四种重要的教导或验证标准），你们要仔细听，好好思惟！我说了。”

“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.

比丘们回答：“是的，大德！”

Bhagavā etadavoca –

世尊说道：

“Katame, bhikkhave, cattāro mahāpadesā?

“诸比丘！什么是‘四大教法’（的检验）呢？

第一节 ❦ 检验“比丘所说”教法

一、 比丘所说“非法、非律！” Bhikkhu wrong view

Idha, bhikkhave, bhikkhu evaṃ vadeyya –

诸比丘！在此世间，可能有比丘这样说：

‘sammukhā metaṃ, āvuso, bhagavato sutaṃ sammukhā paṭiggahitaṃ –

‘贤友！我曾亲自从世尊面前听闻、亲自领受此法：
ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanan’ti.

这是正法（Dhamma）、这是律（Vinaya）、这是导师的教诲（Satthusāsana）。’

Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ.

诸比丘！对于那位比丘所说的话，既不应马上赞同欢喜，也不应马上排斥反对。

Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte otāretabbāni [osāretabbāni], vinaye sandassetabbāni.

不赞同也不排斥，应当仔细记下那些言词和句子，然后对照（巴利）经藏（Sutta），审查（巴利）律藏（Vinaya）。

Tāni ce sutte otāriyamānāni [osāriyamānāni] vinaye sandassiyamānāni na ceva sutte otaranti [osaranti (dī. ni. 2.188)] na vinaye sandissanti, niṭṭhamettha gantabbaṃ –

如果将这些言词句子对照经藏、审查律藏时，发现它们既不符合经藏，也不符合律藏，那么就应得出结论：

‘addhā, idaṃ na ceva tassa bhagavato vacanaṃ arahato sammāsambuddhassa;

‘这肯定不是那世尊、阿拉汉、正等正觉者所说的话；
imassa ca bhikkhuno duggahitan’ti.

而是这位比丘理解错了。’

Iti hetaṃ [iti hidaṃ (sī. syā. kaṃ. ka.)], bhikkhave, chaḍḍeyyātha.

诸比丘！这样的话，你们就应当舍弃它。

二、 比丘所说“如法、如律！” Bhikkhu right view

[ettako pāṭho dīghanikāye na dissati, peyyālamukhena dassito bhaveyya] “Idha pana, bhikkhave, bhikkhu evaṃ vadeyya –

[此段长部中未见，可能是以省略方式显示] “再者，诸比丘！可能有比丘这样说：

‘sammukhā metaṃ, āvuso, bhagavato sutaṃ sammukhā paṭiggahitaṃ –

‘贤友！我曾亲自从世尊面前听闻、亲自领受此法：
ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanan’ti.

这是正法、这是律、这是导师的教诲。’

Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ.

诸比丘！对于那位比丘所说的话，既不应马上赞同欢喜，也不应马上排斥反对。

Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni [ettako pāṭho dīghanikāye na dissati, peyyālamukhena dassito bhaveyya].

不赞同也不排斥，应当仔细记下那些言词和句子，然后对照（巴利）经藏，审查（巴利）律藏。

Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni sutte ceva otaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṃ –

如果将这些言词句子对照经藏、审查律藏时，发现它们既符合经藏，也符合律藏，那么就应得出结论：

‘addhā, idaṃ tassa bhagavato vacanaṃ arahato sammāsambuddhassa;

‘这肯定是那世尊、阿拉汉、正等正觉者所说的话；
imassa ca bhikkhuno suggahitan’ti.

并且这位比丘理解对了。’

Idaṃ, bhikkhave, paṭhamaṃ mahāpadesaṃ dhāreyyātha.

诸比丘！这是你们应当受持的第一大教法（检验比丘所说的方法）。

第二节 ❦ 检验“僧团所说”教法

一、 僧团所说“非法、非律！” Sangha wrong view

“Idha pana, bhikkhave, bhikkhu evaṃ vadeyya –

再者，诸比丘！可能有比丘这样说：

‘asukasmiṃ nāma āvāse saṅgho viharati sathero sapāmokkho.

‘贤友！在某个住处，有僧团（saṅgha）与长老（thera）、上首（pāmokkha，领导者）们共住。

Tassa me saṅghassa sammukhā sutaṃ sammukhā paṭiggahitaṃ –

我曾亲自从那个僧团面前听闻、亲自领受此法：
ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanan’ti.

这是正法、这是律、这是导师的教诲。’

Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ.

诸比丘！对于那位比丘所说的话，既不应马上赞同欢喜，也不应马上排斥反对。

Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni.

不赞同也不排斥，应当仔细记下那些言词和句子，然后对照经藏，审查律藏。

Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni na ceva sutte otaranti na vinaye sandissanti, niṭṭhamettha gantabbaṃ –

如果将这些言词句子对照经藏、审查律藏时，发现它们既不符合经藏，也不符合律藏，那么就应得出结论：

‘addhā, idaṃ na ceva tassa bhagavato vacanaṃ arahato sammāsambuddhassa;

‘这肯定不是那世尊、阿拉汉、正等正觉者所说的话；
tassa ca saṅghassa duggahitan’ti.

而是那个僧团理解错了。’

Iti hetaṃ, bhikkhave, chaḍḍeyyātha.

诸比丘！这样的话，你们就应当舍弃它。

二、 僧团所说“如法、如律！” Sangha right view

“Idha pana, bhikkhave, bhikkhu evaṃ vadeyya –

再者，诸比丘！可能有比丘这样说：

‘asukasmiṃ nāma āvāse saṅgho viharati sathero sapāmokkho.

‘贤友！在某个住处，有僧团与长老、上首们共住。

Tassa me saṅghassa sammukhā sutaṃ sammukhā paṭiggahitaṃ –

我曾亲自从那个僧团面前听闻、亲自领受此法：
ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanan’ti.

这是正法、这是律、这是导师的教诲。’

Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ.

诸比丘！对于那位比丘所说的话，既不应马上赞同欢喜，也不应马上排斥反对。

Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni.

不赞同也不排斥，应当仔细记下那些言词和句子，然后对照经藏，审查律藏。

Tāni ce sutte otāriyamānāni, vinaye sandassiyamānāni sutte ceva otaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṃ –

如果将这些言词句子对照经藏、审查律藏时，发现它们既符合经藏，也符合律藏，那么就应得出结论：

‘addhā, idaṃ tassa bhagavato vacanaṃ arahato sammāsambuddhassa;

‘这肯定是那世尊、阿拉汉、正等正觉者所说的话；
tassa ca saṅghassa suggahitan’ti.

并且那个僧团理解对了。’

Idaṃ, bhikkhave, dutiyaṃ mahāpadesaṃ dhāreyyātha.

诸比丘！这是你们应当受持的第二大教法（检验僧团所说的方法）。

第三节 ❦ 检验“多数长老所说”教法

一、 多数长老所说“非法、非律！” Popular wrong view

“Idha pana, bhikkhave, bhikkhu evaṃ vadeyya –

再者，诸比丘！可能有比丘这样说：

‘asukasmiṃ nāma āvāse sambahulā therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā.

‘贤友！在某个住处，有众多长老比丘共住，他们博学、传承教法（Āgama）、通晓法（Dhamma）、通晓律（Vinaya）、掌握论母（Mātikā）。

Tesaṃ me therānaṃ sammukhā sutaṃ sammukhā paṭiggahitaṃ –

我曾亲自从那些长老面前听闻、亲自领受此法：
ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanan’ti.

这是正法、这是律、这是导师的教诲。’

Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ.

诸比丘！对于那位比丘所说的话，既不应马上赞同欢喜，也不应马上排斥反对。

Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni.

不赞同也不排斥，应当仔细记下那些言词和句子，然后对照经藏，审查律藏。

Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni na ceva sutte otaranti na vinaye sandissanti, niṭṭhamettha gantabbaṃ –

如果将这些言词句子对照经藏、审查律藏时，发现它们既不符合经藏，也不符合律藏，那么就应得出结论：

‘addhā, idaṃ na ceva tassa bhagavato vacanaṃ arahato sammāsambuddhassa;

‘这肯定不是那世尊、阿拉汉、正等正觉者所说的话；
tesañca therānaṃ duggahitan’ti.

而是那些长老理解错了。’

Iti hetaṃ, bhikkhave, chaḍḍeyyātha.

诸比丘！这样的话，你们就应当舍弃它。

二、 多数长老所说“如法、如律！” Popular right view

“Idha pana, bhikkhave, bhikkhu evaṃ vadeyya –

再者，诸比丘！可能有比丘这样说：

‘asukasmiṃ nāma āvāse sambahulā therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā.

‘贤友！在某个住处，有众多长老比丘共住，他们博学、传承教法、通晓法、通晓律、掌握论母。

Tesaṃ me therānaṃ sammukhā sutaṃ sammukhā paṭiggahitaṃ –

我曾亲自从那些长老面前听闻、亲自领受此法：
ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanan’ti.

这是正法、这是律、这是导师的教诲。’

Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ.

诸比丘！对于那位比丘所说的话，既不应马上赞同欢喜，也不应马上排斥反对。

Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni.

不赞同也不排斥，应当仔细记下那些言词和句子，然后对照经藏，审查律藏。

Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni sutte ceva otaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṃ –

如果将这些言词句子对照经藏、审查律藏时，发现它们既符合经藏，也符合律藏，那么就应得出结论：

‘addhā, idaṃ tassa bhagavato vacanaṃ arahato sammāsambuddhassa;

‘这肯定是那世尊、阿拉汉、正等正觉者所说的话；
tesañca therānaṃ suggahitan’ti.

并且那些长老理解对了。’

Idaṃ, bhikkhave, tatiyaṃ mahāpadesaṃ dhāreyyātha.

诸比丘！这是你们应当受持的第三大教法（检验多数长老所说的方法）。

第四节 ❦ 检验“个别长老所说”教法

一、 个别长老所说“非法、非律！” Personal wrong view

“Idha pana, bhikkhave, bhikkhu evaṃ vadeyya –

再者，诸比丘！可能有比丘这样说：

‘asukasmiṃ nāma āvāse eko thero bhikkhu viharati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo.

‘贤友！在某个住处，有一位长老比丘住在那里，他博学、传承教法、通晓法、通晓律、掌握论母。

Tassa me therassa sammukhā sutaṃ sammukhā paṭiggahitaṃ –

我曾亲自从那位长老面前听闻、亲自领受此法：
ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanan’ti.

这是正法、这是律、这是导师的教诲。’

Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ.

诸比丘！对于那位比丘所说的话，既不应马上赞同欢喜，也不应马上排斥反对。

Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni.

不赞同也不排斥，应当仔细记下那些言词和句子，然后对照经藏，审查律藏。

Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni na ceva sutte otaranti na vinaye sandissanti, niṭṭhamettha gantabbaṃ –

如果将这些言词句子对照经藏、审查律藏时，发现它们既不符合经藏，也不符合律藏，那么就应得出结论：

‘addhā, idaṃ na ceva tassa bhagavato vacanaṃ arahato sammāsambuddhassa;

‘这肯定不是那世尊、阿拉汉、正等正觉者所说的话；
tassa ca therassa duggahitan’ti.

而是那位长老理解错了。’

Iti hetaṃ, bhikkhave, chaḍḍeyyātha.

诸比丘！这样的话，你们就应当舍弃它。

二、 个别长老所说“如法、如律！” Personal right view

“Idha pana, bhikkhave, bhikkhu evaṃ vadeyya –

再者，诸比丘！可能有比丘这样说：

‘asukasmiṃ nāma āvāse eko thero bhikkhu viharati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo.

‘贤友！在某个住处，有一位长老比丘住在那里，他博学、传承教法、通晓法、通晓律、掌握论母。

Tassa me therassa sammukhā sutaṃ sammukhā paṭiggahitaṃ –

我曾亲自从那位长老面前听闻、亲自领受此法：
ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanan’ti.

这是正法、这是律、这是导师的教诲。’

Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ.

诸比丘！对于那位比丘所说的话，既不应马上赞同欢喜，也不应马上排斥反对。

Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni.

不赞同也不排斥，应当仔细记下那些言词和句子，然后对照经藏，审查律藏。

Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni sutte ceva otaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṃ –

如果将这些言词句子对照经藏、审查律藏时，发现它们既符合经藏，也符合律藏，那么就应得出结论：

‘addhā, idaṃ tassa bhagavato vacanaṃ arahato sammāsambuddhassa;

‘这肯定是那世尊、阿拉汉、正等正觉者所说的话；
tassa ca therassa suggahitan’ti.

并且那位长老理解对了。’

Idaṃ, bhikkhave, catutthaṃ mahāpadesaṃ dhāreyyātha.

诸比丘！这是你们应当受持的第四大教法（检验个别长老所说的方法）。

卍　　　　卍　　　　卍

第三章 ✫ 结语

Ime kho, bhikkhave, cattāro mahāpadesā”ti.

诸比丘！这些就是‘四大教法’（的检验方法）。”

Dasamaṃ.

四大教法经 ～故思品‧第十经终

～《增支部经典‧四集‧五十经篇之四‧故思品‧Mahāpadesasutta 四大教法经》(AN 4.180)

Sañcetaniyavaggo tatiyo.

故思品 ～五十经篇之四‧第三品终

～《增支部经典‧四集‧五十经篇之四‧Sañcetaniyavagga 故思品》(AN 4.171-180)

Tassuddānaṃ –

此品（十经）摄颂曰：

Cetanā vibhatti koṭṭhiko,

（一）四种意图、（二）四无碍解、（三）大拘絺罗，

ānando upavāṇapañcamaṃ;

（四）阿难、（五）优波摩那经；

Āyācana-rāhula-jambālī,

（六）四种希求、（七）罗睺罗、（八）污池的破坏，

nibbānaṃ mahāpadesenāti.

（九）涅槃、（十）四大教法。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 4.151-200)/4.4 Brāhmaṇavagga 战士品 (AN 4.181-190)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.4.1 Yodhājīvasutta 四支战士 (AN 4.181)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(19) 4. Brāhmaṇavaggo

1. Yodhājīvasuttaṃ

181. “Catūhi, bhikkhave, aṅgehi samannāgato yodhājīvo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati. Katamehi catūhi? Idha, bhikkhave, yodhājīvo ṭhānakusalo ca hoti, dūrepātī ca, akkhaṇavedhī ca, mahato ca kāyassa padāletā. Imehi kho, bhikkhave, catūhi aṅgehi samannāgato yodhājīvo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati. Evamevaṃ kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa. Katamehi catūhi? Idha, bhikkhave, bhikkhu ṭhānakusalo ca hoti, dūrepātī ca, akkhaṇavedhī ca, mahato ca kāyassa padāletā.

“Kathañca, bhikkhave, bhikkhu ṭhānakusalo hoti? Idha, bhikkhave, bhikkhu sīlavā hoti…pe… samādāya sikkhati sikkhāpadesu. Evaṃ kho, bhikkhave, bhikkhu ṭhānakusalo hoti.

“Kathañca, bhikkhave, bhikkhu dūrepātī hoti? Idha, bhikkhave, bhikkhu yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati. Yā kāci vedanā…pe… yā kāci saññā… ye keci saṅkhārā… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati. Evaṃ kho, bhikkhave, bhikkhu dūrepātī hoti.

“Kathañca, bhikkhave, bhikkhu akkhaṇavedhī hoti? Idha, bhikkhave, bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, bhikkhu akkhaṇavedhī hoti.

“Kathañca, bhikkhave, bhikkhu mahato kāyassa padāletā hoti? Idha, bhikkhave, bhikkhu mahantaṃ avijjākkhandhaṃ padāletā. Evaṃ kho, bhikkhave, bhikkhu mahato kāyassa padāletā hoti. Imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassā”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第四 战士品

一百八十一 四支战士

一 “诸比丘！具备四种特质的战士（yodhājīva，以战斗为生者），适合为国王服务，能为国王所用，可算作国王的得力助手（股肱）。是哪四种呢？

诸比丘！在此世间，有战士：① 善于站位（ṭhānakusalo）；② 能远射（dūrepātī）；③ 能精准命中（akkhaṇavedhī）；④ 能摧破大敌（mahato kāyassa padāletā）。

诸比丘！具备这四种特质的战士，适合为国王服务，能为国王所用，可算作国王的得力助手。

二 诸比丘！正是如此，具备四种法（dhamma）的比丘，值得被迎请供养（āhuneyyo）……是世间无上的福田（anuttaraṃ puññakkhettaṃ lokassa）。是哪四种呢？

诸比丘！在此世间，有比丘：① 善于站稳立场（ṭhānakusalo）；② 能洞察深远（dūrepātī）；③ 能击中要害（akkhaṇavedhī）；④ 能摧破大集团（mahato kāyassa padāletā）。

三 诸比丘！那么，比丘如何是善于站稳立场呢？

诸比丘！在此世间，有比丘持守戒律……乃至……学习和遵守学处。诸比丘！像这样，比丘就是善于站稳立场。

四 诸比丘！那么，比丘如何是能洞察深远呢？

诸比丘！在此世间，有比丘对于任何色（rūpa），无论是过去的、未来的、现在的，内在的、外在的，粗大的、细微的，低劣的、胜妙的，远的、近的，都以正确的智慧如实观察：‘这不是我的，我不是这个，这不是我的自我（attā）’。对于任何受（vedanā）……乃至……想（saññā）……乃至……行（saṅkhārā）……乃至…任何识（viññāṇa），无论是过去的、未来的、现在的，内在的、外在的，粗大的、细微的，低劣的、胜妙的，远的、近的，都以正确的智慧如实观察：‘这不是我的，我不是这个，这不是我的自我’。诸比丘！像这样，比丘就是能洞察深远。

五 诸比丘！那么，比丘如何是能击中要害呢？

诸比丘！在此世间，有比丘如实了知‘这是苦（dukkha）’……乃至……如实了知‘这是导致苦灭的道路（dukkhanirodhagāminī paṭipadā）’。诸比丘！像这样，比丘就是能击中要害。

六 诸比丘！那么，比丘如何是能摧破大集团呢？

诸比丘！在此世间，有比丘摧破了巨大的无明蕴（avijjākkhandha）。诸比丘！像这样，比丘就是能摧破大集团。

诸比丘！具备这四种法的比丘，值得被迎请供养……乃至……是世间无上的福田。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 4.151-200)/4.4 Brāhmaṇavagga 战士品 (AN 4.181-190)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.4.2 Pāṭibhogasutta 保证四法 (AN 4.182)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Pāṭibhogasuttaṃ

182. [kathā. 624] “Catunnaṃ, bhikkhave, dhammānaṃ natthi koci pāṭibhogo – samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ.

“Katamesaṃ catunnaṃ? ‘Jarādhammaṃ mā jīrī’ti natthi koci pāṭibhogo – samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ; ‘byādhidhammaṃ mā byādhiyī’ti natthi koci pāṭibhogo – samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ; ‘maraṇadhammaṃ mā mīyī’ti natthi koci pāṭibhogo – samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ; ‘yāni kho pana tāni pubbe attanā katāni pāpakāni kammāni saṃkilesikāni ponobhavikāni sadarāni dukkhavipākāni āyatiṃ jātijarāmaraṇikāni, tesaṃ vipāko mā nibbattī’ti natthi koci pāṭibhogo – samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ.

“Imesaṃ kho, bhikkhave, catunnaṃ dhammānaṃ natthi koci pāṭibhogo – samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmin”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

一百八十二 保证四法

一 “诸比丘！无论是沙门、婆罗门、天神、魔罗、梵天，还是世间的任何其他人，都没有谁能对这四种法提供保证（pāṭibhogo，担保）。是哪四种呢？

‘（我）有衰老的本性（jarādhamma），愿我不要衰老！’——对此，无论是沙门……还是世间的任何其他人，都没有谁能提供保证。

二 ‘（我）有患病的本性（byādhidhamma），愿我不要患病！’——对此，无论是沙门……还是世间的任何其他人，都没有谁能提供保证。

三 ‘（我）有死亡的本性（maraṇadhamma），愿我不要死亡！’——对此，无论是沙门……还是世间的任何其他人，都没有谁能提供保证。

四 再者，‘凡是我过去所造作的那些导致污染（saṃkilesikāni）、能引生后有（ponobhavikāni）、带来痛苦（sadarāni）、有苦果报（dukkhavipākāni）、在未来导致生老死（āyatiṃ jātijarāmaraṇikāni）的恶业（pāpakāni kammāni），愿它们的果报（vipāko）不要成熟！’——对此，无论是沙门、婆罗门、天神、魔罗、梵天，还是世间的任何其他人，都没有谁能提供保证。

诸比丘！对于这四种法，无论是沙门……还是世间的任何其他人，都没有谁能提供保证。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 4.151-200)/4.4 Brāhmaṇavagga 战士品 (AN 4.181-190)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.4.3 Sutasutta 见闻觉知 (AN 4.183)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Sutasuttaṃ

183. Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho vassakāro brāhmaṇo magadhamahāmatto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vassakāro brāhmaṇo magadhamahāmatto bhagavantaṃ etadavoca –

“Ahañhi, bho gotama, evaṃvādī evaṃdiṭṭhi [evaṃdiṭṭhī (sabbattha)] – ‘yo koci diṭṭhaṃ bhāsati – evaṃ me diṭṭhanti, natthi tato doso; yo koci sutaṃ bhāsati – evaṃ me sutanti, natthi tato doso; yo koci mutaṃ bhāsati – evaṃ me mutanti, natthi tato doso; yo koci viññātaṃ bhāsati – evaṃ me viññātanti, natthi tato doso’”ti.

“Nāhaṃ, brāhmaṇa, sabbaṃ diṭṭhaṃ bhāsitabbanti vadāmi; na panāhaṃ, brāhmaṇa, sabbaṃ diṭṭhaṃ na bhāsitabbanti vadāmi; nāhaṃ, brāhmaṇa, sabbaṃ sutaṃ bhāsitabbanti vadāmi; na panāhaṃ, brāhmaṇa, sabbaṃ sutaṃ na bhāsitabbanti vadāmi; nāhaṃ, brāhmaṇa, sabbaṃ mutaṃ bhāsitabbanti vadāmi; na panāhaṃ, brāhmaṇa, sabbaṃ mutaṃ na bhāsitabbanti vadāmi; nāhaṃ, brāhmaṇa, sabbaṃ viññātaṃ bhāsitabbanti vadāmi; na panāhaṃ, brāhmaṇa, sabbaṃ viññātaṃ na bhāsitabbanti vadāmi.

“Yañhi, brāhmaṇa, diṭṭhaṃ bhāsato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṃ diṭṭhaṃ na bhāsitabbanti vadāmi. Yañca khvassa, brāhmaṇa, diṭṭhaṃ abhāsato kusalā dhammā parihāyanti, akusalā dhammā abhivaḍḍhanti, evarūpaṃ diṭṭhaṃ bhāsitabbanti vadāmi.

“Yañhi, brāhmaṇa, sutaṃ bhāsato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṃ sutaṃ na bhāsitabbanti vadāmi. Yañca khvassa, brāhmaṇa, sutaṃ abhāsato kusalā dhammā parihāyanti, akusalā dhammā abhivaḍḍhanti, evarūpaṃ sutaṃ bhāsitabbanti vadāmi.

“Yañhi, brāhmaṇa, mutaṃ bhāsato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṃ mutaṃ na bhāsitabbanti vadāmi. Yañca khvassa, brāhmaṇa, mutaṃ abhāsato kusalā dhammā parihāyanti, akusalā dhammā abhivaḍḍhanti, evarūpaṃ mutaṃ bhāsitabbanti vadāmi.

“Yañhi, brāhmaṇa, viññātaṃ bhāsato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṃ viññātaṃ na bhāsitabbanti vadāmi. Yañca khvassa, brāhmaṇa, viññātaṃ abhāsato kusalā dhammā parihāyanti, akusalā dhammā abhivaḍḍhanti, evarūpaṃ viññātaṃ bhāsitabbanti vadāmī”ti.

Atha kho vassakāro brāhmaṇo magadhamahāmatto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmīti. Tatiyaṃ.

☸---------------------------------------------------------------------

一百八十三 见闻觉知

一 有一次，世尊住在王舍城（Rājagaha）竹林（Veḷuvana）的松鼠喂食处（Kalandakanivāpa）。那时，摩揭陀国（Magadha）的大臣婆罗门禹舍（Vassakāra）前来拜访世尊。到了之后，与世尊互相问候致意……乃至……坐在一旁的摩揭陀国大臣婆罗门禹舍对世尊说：

“尊敬的乔达摩（Gotama）！我是这样说、持这样见解的：‘凡是所看见的（diṭṭhaṃ），就说“我看见的是这样”，这没有过错；凡是所听闻的（sutaṃ），就说“我听闻的是这样”，这没有过错；凡是所觉察的（mutaṃ，指嗅味触），就说“我觉察的是这样”，这没有过错；凡是所识知的（viññātaṃ，指意识所知），就说“我识知的是这样”，这没有过错。’”

二 “婆罗门！我并不说所有看见的都应该说；但婆罗门！我也不说所有看见的都不应该说。婆罗门！我并不说所有听闻的都应该说；但婆罗门！我也不说所有听闻的都不应该说。婆罗门！我并不说所有觉察的都应该说；但婆罗门！我也不说所有觉察的都不应该说。婆罗门！我并不说所有识知的都应该说；但婆罗门！我也不说所有识知的都不应该说。

三 婆罗门！如果说了所看见的事，会导致不善法（akusalā dhammā）增长，善法（kusalā dhammā）减损，对于这样看见的事，我说不应该说。婆罗门！如果说了所看见的事，会导致善法增长，不善法减损，对于这样看见的事，我说应该说。婆罗门！如果说了所听闻的事，会导致不善法增长，善法减损，对于这样听闻的事，我说不应该说。婆罗门！如果说了所听闻的事，会导致善法增长，不善法减损，对于这样听闻的事，我说应该说。婆罗门！如果说了所觉察的事，会导致不善法增长，善法减损，对于这样觉察的事，我说不应该说。婆罗门！如果说了所觉察的事，会导致善法增长，不善法减损，对于这样觉察的事，我说应该说。婆罗门！如果说了所识知的事，会导致不善法增长，善法减损，对于这样识知的事，我说不应该说。婆罗门！如果说了所识知的事，会导致善法增长，不善法减损，对于这样识知的事，我说应该说。”

这时，摩揭陀国大臣婆罗门禹舍对世尊所说感到欢喜、随喜，然后从座位上起来离开了。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝ 正法 (DA 1-5, 19984)/【4】 增支部经典 (AN 1-11, 7231)/《4》 四集 (AN 4, 1-783)/4. 五十经篇之四 (AN 4.151-200)/4.4 战士品 (AN 4.181-190)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.4.4 无怖畏死 (AN 4.184)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Abhayasuttaṃ

184. Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca –

“Ahañhi, bho gotama, evaṃvādī evaṃdiṭṭhi – ‘natthi yo maraṇadhammo samāno na bhāyati, na santāsaṃ āpajjati maraṇassā’”ti. “Atthi, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṃ āpajjati maraṇassa; atthi pana, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṃ āpajjati maraṇassa.

“Katamo ca, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṃ āpajjati maraṇassa? Idha, brāhmaṇa, ekacco kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho. Tamenaṃ aññataro gāḷho rogātaṅko phusati. Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṃ hoti – ‘piyā vata maṃ kāmā jahissanti, piye cāhaṃ kāme jahissāmī’ti. So socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati. Ayaṃ kho, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṃ āpajjati maraṇassa.

“Puna caparaṃ, brāhmaṇa, idhekacco kāye avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho. Tamenaṃ aññataro gāḷho rogātaṅko phusati. Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṃ hoti – ‘piyo vata maṃ kāyo jahissati, piyañcāhaṃ kāyaṃ jahissāmī’ti. So socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati. Ayampi kho, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṃ āpajjati maraṇassa.

“Puna caparaṃ, brāhmaṇa, idhekacco akatakalyāṇo hoti akatakusalo akatabhīruttāṇo katapāpo kataluddo katakibbiso. Tamenaṃ aññataro gāḷho rogātaṅko phusati. Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṃ hoti – ‘akataṃ vata me kalyāṇaṃ, akataṃ kusalaṃ, akataṃ bhīruttāṇaṃ; kataṃ pāpaṃ, kataṃ luddaṃ, kataṃ kibbisaṃ. Yāvatā, bho, akatakalyāṇānaṃ akatakusalānaṃ akatabhīruttāṇānaṃ katapāpānaṃ kataluddānaṃ katakibbisānaṃ gati taṃ gatiṃ pecca gacchāmī’ti. So socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati. Ayampi kho, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṃ āpajjati maraṇassa.

“Puna caparaṃ, brāhmaṇa, idhekacco kaṅkhī hoti vicikicchī aniṭṭhaṅgato saddhamme. Tamenaṃ aññataro gāḷho rogātaṅko phusati. Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṃ hoti – ‘kaṅkhī vatamhi vicikicchī aniṭṭhaṅgato saddhamme’ti. So socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati. Ayampi kho, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṃ āpajjati maraṇassa. Ime kho, brāhmaṇa, cattāro maraṇadhammā samānā bhāyanti, santāsaṃ āpajjanti maraṇassa.

“Katamo ca, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṃ āpajjati maraṇassa? Idha, brāhmaṇa, ekacco kāmesu vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho. Tamenaṃ aññataro gāḷho rogātaṅko phusati. Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa na evaṃ hoti – ‘piyā vata maṃ kāmā jahissanti, piye cāhaṃ kāme jahissāmī’ti. So na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. Ayaṃ kho, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṃ āpajjati maraṇassa.

“Puna caparaṃ, brāhmaṇa, idhekacco kāye vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho. Tamenaṃ aññataro gāḷho rogātaṅko phusati. Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa na evaṃ hoti – ‘piyo vata maṃ kāyo jahissati, piyañcāhaṃ kāyaṃ jahissāmī’ti. So na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. Ayampi kho, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṃ āpajjati maraṇassa.

“Puna caparaṃ, brāhmaṇa, idhekacco akatapāpo hoti akataluddo akatakibbiso katakalyāṇo katakusalo katabhīruttāṇo. Tamenaṃ aññataro gāḷho rogātaṅko phusati. Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṃ hoti – ‘akataṃ vata me pāpaṃ, akataṃ luddaṃ, akataṃ kibbisaṃ; kataṃ kalyāṇaṃ, kataṃ kusalaṃ, kataṃ bhīruttāṇaṃ. Yāvatā, bho, akatapāpānaṃ akataluddānaṃ akatakibbisānaṃ katakalyāṇānaṃ katakusalānaṃ katabhīruttāṇānaṃ gati taṃ gatiṃ pecca gacchāmī’ti. So na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. Ayampi kho, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṃ āpajjati maraṇassa.

“Puna caparaṃ, brāhmaṇa, idhekacco akaṅkhī hoti avicikicchī niṭṭhaṅgato saddhamme. Tamenaṃ aññataro gāḷho rogātaṅko phusati. Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṃ hoti – ‘akaṅkhī vatamhi avicikicchī niṭṭhaṅgato saddhamme’ti. So na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. Ayampi kho, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṃ āpajjati maraṇassa. Ime kho, brāhmaṇa, cattāro maraṇadhammā samānā na bhāyanti, na santāsaṃ āpajjanti maraṇassā”ti.

“Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Catutthaṃ.

☸---------------------------------------------------------------------

一百八十四 无怖畏死

一 那时，生闻婆罗门前往拜访世尊。到了之后，与世尊互相问候……（省略）……坐在一边的生闻婆罗门对世尊说：

“尊敬的乔达摩！我是这么说、这么认为的：所有注定要死的人，没有不怕死、不恐惧的。”

“婆罗门！注定要死的人中，有怕死、恐惧的人；此外，婆罗门！注定要死的人中，也有不怕死、不恐惧的人。

二 婆罗门！那么，怎样是注定要死却怕死、恐惧的人呢？

婆罗门！世上有一种人，对于各种欲望没有断除贪求、没有断除意欲、没有断除爱恋、没有断除渴求、没有断除热恼、没有断除贪爱。当他被某种严重的疾病折磨时，被这种严重的疾病折磨的他会这样想：‘唉！我所喜爱的各种欲望将要离开我了，而我也将要舍弃我所喜爱的各种欲望了！’他于是忧愁、悲伤、哭泣、捶胸顿足、陷入迷乱。婆罗门！这就是注定要死却怕死、并且恐惧的人。

三 再者，婆罗门！世上有一种人，对于身体没有断除贪求……当他被某种严重的疾病折磨时，被这种严重的疾病折磨的他会这样想：‘唉！我所喜爱的身体将要离开我了，而我也将要舍弃我所喜爱的身体了！’他于是忧愁……陷入迷乱。婆罗门！这也是注定要死……并且恐惧的人。

四 再者，婆罗门！世上有一种人，没有做过善行、没有积累功德、没有做能免除怖畏的事，反而做了恶事、做了残暴的事、做了污秽的事。当他被某种严重的疾病折磨时，被这种严重的疾病折磨的他会这样想：‘唉！我没有做过善行、没有积累功德、没有做能免除怖畏的事，反而做了恶事、做了残暴的事、做了污秽的事。唉！那些不做善行、不积功德、不做能免除怖畏之事，反而作恶、作残暴、作污秽之事的众生的去处，我死后也要去到那里了！’他于是忧愁、悲伤、哭泣、捶胸顿足、陷入迷乱。婆罗门！这也是注定要死却怕死、并且恐惧的人。

五 再者，婆罗门！世上有一种人，对于正法心存疑虑、犹豫不决、未能达到究竟的确定。当他被某种严重的疾病折磨时，被这种严重的疾病折磨的他会这样想：‘唉！我对于正法心存疑虑、犹豫不决、未能达到究竟的确定！’他于是忧愁、悲伤、哭泣、捶胸顿足、陷入迷乱。婆罗门！这也是注定要死却怕死、并且恐惧的人。

婆罗门！这四种人，是注定要死却怕死、并且恐惧的人。

六 婆罗门！那么，怎样是注定要死却不怕死、不恐惧的人呢？

婆罗门！世上有一种人，对于各种欲望已经断除贪求、断除意欲、断除爱恋、断除渴求、断除热恼、断除贪爱。当他被某种严重的疾病折磨时，被这种严重的疾病折磨的他不会这样想：‘唉！我所喜爱的各种欲望将要离开我了，而我也将要舍弃我所喜爱的各种欲望了！’他不会忧愁、不会悲伤、不会哭泣、不会捶胸顿足、不会陷入迷乱。婆罗门！这就是注定要死却不怕死、并且不恐惧的人。

七 再者，婆罗门！世上有一种人，对于身体已经断除贪求、断除意欲……当他被某种严重的疾病折磨时，被这种严重的疾病折磨的他不会这样想：‘唉！我所喜爱的身体将要离开我了，而我也将要舍弃我所喜爱的身体了！’他不会忧愁、不会悲伤、不会哭泣、不会捶胸顿足、不会陷入迷乱。婆罗门！这也是注定要死却不怕死、并且不恐惧的人。

八 再者，婆罗门！世上有一种人，没有做过恶事、没有做过残暴的事、没有做过污秽的事，反而做了善行、积累了功德、做了能免除怖畏的事。当他被某种严重的疾病折磨时，被这种严重的疾病折磨的他会这样想：‘唉！我没有做过恶事、没有做过残暴的事、没有做过污秽的事；反而做了善行、积累了功德、做了能免除怖畏的事。那些不做恶、不残暴、不污秽，反而行善、积德、做能免除怖畏之事者的去处，我死后也要去到那里了！’他不会忧愁、不会悲伤、不会哭泣、不会捶胸顿足、不会陷入迷乱。婆罗门！这也是注定要死却不怕死、并且不恐惧的人。

九 再者，婆罗门！世上有一种人，对于正法没有疑虑、没有犹豫、达到了究竟的确定。当他被某种严重的疾病折磨时，被这种严重的疾病折磨的他会这样想：‘唉！我对于正法没有疑虑、没有犹豫、达到了究竟的确定！’他不会忧愁、不会悲伤、不会哭泣、不会捶胸顿足、不会陷入迷乱。婆罗门！这也是注定要死却不怕死、并且不恐惧的人。

婆罗门！这四种人，是注定要死却不怕死、并且不恐惧的人。”

“尊者乔达摩！太奇妙了！......尊者乔达摩，请您记住我，从今天起，终身归依，成为优婆塞。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝ 正法 (DA 1-5, 19984)/【4】 增支部经典 (AN 1-11, 7231)/《4》 四集 (AN 4, 1-783)/4. 五十经篇之四 (AN 4.151-200)/4.4 战士品 (AN 4.181-190)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.4.5 婆罗门真谛 (AN 4.185)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Brāhmaṇasaccasuttaṃ

185. Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Tena kho pana samayena sambahulā abhiññātā abhiññātā paribbājakā sippinikātīre paribbājakārāme paṭivasanti, seyyathidaṃ annabhāro varadharo sakuludāyī ca paribbājako aññe ca abhiññātā abhiññātā paribbājakā. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena sippinikātīre paribbājakārāmo tenupasaṅkami.

Tena kho pana samayena tesaṃ aññatitthiyānaṃ paribbājakānaṃ sannisinnānaṃ sannipatitānaṃ ayamantarā kathā udapādi – “itipi brāhmaṇasaccāni, itipi brāhmaṇasaccānī”ti. Atha kho bhagavā yena te paribbājakā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā te paribbājake etadavoca –

“Kāya nuttha, paribbājakā, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti? “Idha, bho gotama, amhākaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – ‘itipi brāhmaṇasaccāni, itipi brāhmaṇasaccānī’”ti.

“Cattārimāni, paribbājakā, brāhmaṇasaccāni mayā sayaṃ abhiññā sacchikatvā paveditāni. Katamāni cattāri? Idha, paribbājakā, brāhmaṇo evamāha – ‘sabbe pāṇā avajjhā’ti. Iti vadaṃ brāhmaṇo saccaṃ āha, no musā. So tena na samaṇoti maññati, na brāhmaṇoti maññati, na seyyohamasmīti maññati, na sadisohamasmīti maññati, na hīnohamasmīti maññati. Api ca yadeva tattha saccaṃ tadabhiññāya pāṇānaṃyeva anuddayāya [tadabhiññāya anudayāya (ka.)] anukampāya paṭipanno hoti.

“Puna caparaṃ, paribbājakā, brāhmaṇo evamāha – ‘sabbe kāmā aniccā dukkhā vipariṇāmadhammā’ti. Iti vadaṃ brāhmaṇo saccamāha, no musā. So tena na samaṇoti maññati, na brāhmaṇoti maññati, na seyyohamasmīti maññati, na sadisohamasmīti maññati, na hīnohamasmīti maññati. Api ca yadeva tattha saccaṃ tadabhiññāya kāmānaṃyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.

“Puna caparaṃ, paribbājakā, brāhmaṇo evamāha – ‘sabbe bhavā aniccā…pe… bhavānaṃyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.

“Puna caparaṃ, paribbājakā, brāhmaṇo evamāha – ‘nāhaṃ kvacani [kvacana (sī. syā.)] kassaci kiñcanatasmiṃ na ca mama kvacani katthaci kiñcanatatthī’ti. Iti vadaṃ brāhmaṇo saccaṃ āha, no musā. So tena na samaṇoti maññati, na brāhmaṇoti maññati, na seyyohamasmīti maññati, na sadisohamasmīti maññati, na hīnohamasmīti maññati. Api ca yadeva tattha saccaṃ tadabhiññāya ākiñcaññaṃyeva paṭipadaṃ paṭipanno hoti. Imāni kho, paribbājakā, cattāri brāhmaṇasaccāni mayā sayaṃ abhiññā sacchikatvā paveditānī”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

一百八十五 婆罗门真谛

一 有一次，世尊住在王舍城的灵鹫山。那时，有很多声名远播的遍行外道，住在西皮尼迦河岸的遍行外道园林里，他们是安那巴罗、瓦拉达罗、萨库鲁达夷遍行外道，以及其他一些声名远播的遍行外道。

那时，世尊在傍晚时分，从静坐处起身，前往西皮尼迦河岸的遍行外道园林。那时，那些不同信仰的遍行外道们正聚集坐在一起，他们中间生起了这样的谈论：“这也是婆罗门的真谛，那也是婆罗门的真谛。”

二 于是，世尊来到那些遍行外道所在之处。到了之后，在铺设好的座位上坐下。坐下后，世尊对那些遍行外道说：

“遍行外道们！你们现在聚集在一起谈论些什么呢？你们刚才中断的谈话是什么？”

“尊敬的乔达摩！我们聚集在此处，中间生起了这样的谈论：‘这也是婆罗门的真谛，那也是婆罗门的真谛。’”

三 “遍行外道们！有这四种婆罗门的真谛，是我亲自证知、彻底觉悟后宣说的。哪四种呢？

遍行外道们！在此，有婆罗门这样说：‘一切有情众生都不应被杀害。’这样说的婆罗门，说的是真实语，不是虚妄语。他不会因此认为‘我是沙门’，不会认为‘我是婆罗门’，不会认为‘我比别人优胜’，不会认为‘我与别人相等’，不会认为‘我比别人低劣’。而且，如实了知此中的真谛之后，他只是为了慈悯、怜悯一切有情众生而修行。

四 再者，遍行外道们！有婆罗门这样说：‘一切感官欲乐都是无常的、是苦的、是变化坏灭之法。’这样说的婆罗门，说的是真实语，不是虚妄语。他不会因此认为‘我是沙门’……不会认为‘我低劣’。而且，如实了知此中的真谛之后，他只是为了对欲乐生起厌离、断除贪欲、达到寂灭而修行。

五 再者，遍行外道们！有婆罗门这样说：‘一切生存状态都是无常的……（省略，同上，指苦、变化坏灭之法）’……（省略）……他只是为了对生存状态生起厌离、断除贪欲、达到寂灭而修行。

六 再者，遍行外道们！有婆罗门这样说：‘我在任何地方、对任何人、没有任何的执着；也没有任何地方、任何人、任何事物是属于我的。’这样说的婆罗门，说的是真实语，不是虚妄语。他不会因此认为‘我是沙门’，不会认为‘我是婆罗门’，不会认为‘我优胜’，不会认为‘我相等’，不会认为‘我低劣’。而且，如实了知此中的真谛之后，他完全是为了修行无所有的道路而修行。

遍行外道们！这四种婆罗门的真谛，是我亲自证知、彻底觉悟后宣说的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝ 正法 (DA 1-5, 19984)/【4】 增支部经典 (AN 1-11, 7231)/《4》 四集 (AN 4, 1-783)/4. 五十经篇之四 (AN 4.151-200)/4.4 战士品 (AN 4.181-190)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.4.6 善问比丘 (AN 4.186)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Ummaggasuttaṃ

186. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “kena nu kho, bhante, loko nīyati, kena loko parikassati, kassa ca uppannassa vasaṃ gacchatī”ti?

“Sādhu sādhu, bhikkhu! Bhaddako kho te, bhikkhu, ummaggo [ummaṅgo (syā. ka.)], bhaddakaṃ paṭibhānaṃ, kalyāṇī [kalyāṇā (ka.)] paripucchā. Evañhi tvaṃ, bhikkhu, pucchasi – ‘kena nu kho, bhante, loko nīyati, kena loko parikassati, kassa ca uppannassa vasaṃ gacchatī’”ti? “Evaṃ, bhante”. “Cittena kho, bhikkhu, loko nīyati, cittena parikassati, cittassa uppannassa vasaṃ gacchatī”ti.

“Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ uttari pañhaṃ apucchi – “‘bahussuto dhammadharo, bahussuto dhammadharo’ti, bhante, vuccati. Kittāvatā nu kho, bhante, bahussuto dhammadharo hotī”ti?

“Sādhu sādhu, bhikkhu! Bhaddako kho te, bhikkhu ummaggo, bhaddakaṃ paṭibhānaṃ, kalyāṇī paripucchā. Evañhi tvaṃ, bhikkhu, pucchasi – ‘bahussuto dhammadharo, bahussuto dhammadharoti, bhante, vuccati. Kittāvatā nu kho, bhante, bahussuto dhammadharo hotī’”ti? “Evaṃ, bhante”. “Bahū kho, bhikkhu, mayā dhammā desitā [bahu kho bhikkhu mayā dhammo desito (ka.)] – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthā, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. Catuppadāya cepi, bhikkhu, gāthāya atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti bahussuto dhammadharoti alaṃ vacanāyā”ti.

“Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ uttari pañhaṃ apucchi – “‘sutavā nibbedhikapañño, sutavā nibbedhikapañño’ti, bhante, vuccati. Kittāvatā nu kho, bhante, sutavā nibbedhikapañño hotī”ti?

“Sādhu sādhu, bhikkhu! Bhaddako kho te, bhikkhu, ummaggo, bhaddakaṃ paṭibhānaṃ, kalyāṇī paripucchā. Evañhi tvaṃ, bhikkhu, pucchasi – ‘sutavā nibbedhikapañño, sutavā nibbedhikapaññoti, bhante, vuccati. Kittāvatā nu kho, bhante, sutavā nibbedhikapañño hotī’”ti? “Evaṃ, bhante”. “Idha, bhikkhu, bhikkhuno ‘idaṃ dukkhan’ti sutaṃ hoti, paññāya cassa atthaṃ ativijjha passati; ‘ayaṃ dukkhasamudayo’ti sutaṃ hoti, paññāya cassa atthaṃ ativijjha passati; ‘ayaṃ dukkhanirodho’ti sutaṃ hoti, paññāya cassa atthaṃ ativijjha passati; ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti sutaṃ hoti, paññāya cassa atthaṃ ativijjha passati. Evaṃ kho, bhikkhu, sutavā nibbedhikapañño hotī”ti.

“Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ uttari pañhaṃ apucchi – “‘paṇḍito mahāpañño, paṇḍito mahāpañño’ti, bhante, vuccati. Kittāvatā nu kho, bhante, paṇḍito mahāpañño hotī”ti?

“Sādhu sādhu bhikkhu! Bhaddako kho te, bhikkhu, ummaggo, bhaddakaṃ paṭibhānaṃ, kalyāṇī paripucchā. Evañhi tvaṃ bhikkhu pucchasi – ‘paṇḍito mahāpañño, paṇḍito mahāpaññoti, bhante, vuccati. Kittāvatā nu kho, bhante, paṇḍito mahāpañño hotī’”ti? “Evaṃ, bhante”. “Idha, bhikkhu, paṇḍito mahāpañño nevattabyābādhāya ceteti na parabyābādhāya ceteti na ubhayabyābādhāya ceteti attahitaparahitaubhayahitasabbalokahitameva cintayamāno cinteti. Evaṃ kho, bhikkhu, paṇḍito mahāpañño hotī”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

一百八十六 善问比丘

一 有一次，一位比丘来到世尊那里。到了之后，顶礼世尊，然后坐在一边。坐在一边的这位比丘对世尊说：

“大德！世界被什么所引导？世界被什么所牵引？已生起的一切受谁的力量支配？”

“比丘！好！好！比丘！你的探究很贤明，你的辩才很聪明，你的提问很善巧。比丘！你是不是这样问：大德！世界被什么所引导？世界被什么所牵引？已生起的一切受谁的力量支配？”

“大德！是的！”

“比丘！世界被心所引导，被心所牵引，已生起的一切都受制于已生起的心。”

二 “大德！好！”那位比丘对世尊所说的话心生欢喜，随喜赞叹后，进一步向世尊请教问题，说：“大德！人们常说‘多闻持法者’，‘多闻持法者’。大德！要达到什么程度才算是多闻持法者呢？”

“比丘！好！好！比丘！你的探究很贤明，你的辩才很聪明，你的提问很善巧。比丘！你是不是这样问：大德！人们常说‘多闻持法者’……持法者，大德！要达到什么程度才算是多闻持法者呢？”

“大德！是的！”

“比丘！我教导了许多法，包括：契经、应颂、记说、偈颂、自说、如是语、本生、未曾有法、方广。比丘！即使只是对于一首四句偈，能够了知其义理、了知其法理，并且能够依法随法地修行，就足以被称为‘多闻持法者’了。”

三 “大德！好！”那位比丘对世尊所说的话心生欢喜，随喜赞叹后，进一步请教问题，说：“大德！人们常说‘有听闻且具抉择慧者’，‘有听闻且具抉择慧者’。大德！要达到什么程度才算是有听闻且具抉择慧者呢？”

“比丘！好！好！比丘！你的探究……善巧。比丘！你是不是这样问：大德！人们常说‘有听闻且具抉择慧者’，‘有听闻且具抉择慧者’。大德！要达到什么程度才算是有听闻且具抉择慧者呢？”

“大德！是的！”

“比丘！在这里，比丘听闻了‘这是苦’，并且通过智慧透彻地理解其义理而亲见；听闻了‘这是苦的集起’，并且通过智慧透彻地理解其义理而亲见苦集；听闻了‘这是苦的寂灭’……亲见‘这是导致苦寂灭的道路’。比丘！像这样才算是有听闻且具抉择慧者。”

四 “大德！好！”那位比丘对世尊所说的话……进一步再请教问题，说：“大德！人们常说‘贤智者具大智慧’，‘贤智者具大智慧’。大德！要达到什么程度才算是贤智者具大智慧呢？”

“比丘！好！好！比丘！你的探究贤明……提问善巧。比丘！你是不是这样问：大德！人们常说‘贤智者具大智慧’，‘贤智者具大智慧’，大德！要达到什么程度才算是贤智者具大智慧呢？”

“大德！是的！”

比丘！在此，贤智者具大智慧的人，他不会生起伤害自己的念头，不会生起伤害他人的念头，不会生起同时伤害自己和他人的念头，他所思惟的，只是对自己有利、对他人有利、对自他双方有利、对一切世间有利的事情。比丘！像这样，就是贤智者具大智慧者。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝ 正法 (DA 1-5, 19984)/【4】 增支部经典 (AN 1-11, 7231)/《4》 四集 (AN 4, 1-783)/4. 五十经篇之四 (AN 4.151-200)/4.4 战士品 (AN 4.181-190)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.4.7 禹舍婆罗门 (AN 4.187)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Vassakārasuttaṃ

187. Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho vassakāro brāhmaṇo magadhamahāmatto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vassakāro brāhmaṇo magadhamahāmatto bhagavantaṃ etadavoca –

“Jāneyya nu kho, bho gotama, asappuriso asappurisaṃ – ‘asappuriso ayaṃ bhavan’”ti? “Aṭṭhānaṃ kho etaṃ, brāhmaṇa, anavakāso yaṃ asappuriso asappurisaṃ jāneyya – ‘asappuriso ayaṃ bhavan’”ti. “Jāneyya pana, bho gotama, asappuriso sappurisaṃ – ‘sappuriso ayaṃ bhavan’”ti? “Etampi kho, brāhmaṇa, aṭṭhānaṃ anavakāso yaṃ asappuriso sappurisaṃ jāneyya – ‘sappuriso ayaṃ bhavan’”ti. “Jāneyya nu kho, bho gotama, sappuriso sappurisaṃ – ‘sappuriso ayaṃ bhavan’”ti? “Ṭhānaṃ kho etaṃ, brāhmaṇa, vijjati yaṃ sappuriso sappurisaṃ jāneyya – ‘sappuriso ayaṃ bhavan’”ti. “Jāneyya pana, bho gotama, sappuriso asappurisaṃ – ‘asappuriso ayaṃ bhavan’”ti? “Etampi kho, brāhmaṇa, ṭhānaṃ vijjati yaṃ sappuriso asappurisaṃ jāneyya – ‘asappuriso ayaṃ bhavan’”ti.

“Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! Yāva subhāsitaṃ cidaṃ, bhotā gotamena – ‘aṭṭhānaṃ kho etaṃ, brāhmaṇa, anavakāso yaṃ asappuriso asappurisaṃ jāneyya – asappuriso ayaṃ bhavanti. Etampi kho, brāhmaṇa, aṭṭhānaṃ anavakāso yaṃ asappuriso sappurisaṃ jāneyya – sappuriso ayaṃ bhavanti. Ṭhānaṃ kho etaṃ, brāhmaṇa, vijjati yaṃ sappuriso sappurisaṃ jāneyya – sappuriso ayaṃ bhavanti. Etampi kho, brāhmaṇa, ṭhānaṃ vijjati yaṃ sappuriso asappurisaṃ jāneyya – asappuriso ayaṃ bhavan’”ti.

“Ekamidaṃ, bho gotama, samayaṃ todeyyassa brāhmaṇassa parisati parūpārambhaṃ vattenti – ‘bālo ayaṃ rājā eḷeyyo samaṇe rāmaputte abhippasanno, samaṇe ca pana rāmaputte evarūpaṃ paramanipaccakāraṃ karoti, yadidaṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikamman’ti. Imepi rañño eḷeyyassa parihārakā bālā – yamako moggallo [puggalo (ka.)] uggo nāvindakī gandhabbo aggivesso, ye samaṇe rāmaputte abhippasannā, samaṇe ca pana rāmaputte evarūpaṃ paramanipaccakāraṃ karonti, yadidaṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammanti. Tyāssudaṃ todeyyo brāhmaṇo iminā nayena neti. Taṃ kiṃ maññanti, bhonto, paṇḍito rājā eḷeyyo karaṇīyādhikaraṇīyesu vacanīyādhivacanīyesu alamatthadasatarehi alamatthadasataro’ti? ‘Evaṃ, bho, paṇḍito rājā eḷeyyo karaṇīyādhikaraṇīyesu vacanīyādhivacanīyesu alamatthadasatarehi alamatthadasataro’”ti.

“Yasmā ca kho, bho, samaṇo rāmaputto raññā eḷeyyena paṇḍitena paṇḍitataro karaṇīyādhikaraṇīyesu vacanīyādhivacanīyesu alamatthadasatarehi alamatthadasataro, tasmā rājā eḷeyyo samaṇe rāmaputte abhippasanno, samaṇe ca pana rāmaputte evarūpaṃ paramanipaccakāraṃ karoti, yadidaṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ”.

“Taṃ kiṃ maññanti, bhonto, paṇḍitā rañño eḷeyyassa parihārakā – yamako moggallo uggo nāvindakī gandhabbo aggivesso, karaṇīyādhikaraṇīyesu vacanīyādhivacanīyesu alamatthadasatarehi alamatthadasatarāti? ‘Evaṃ, bho, paṇḍitā rañño eḷeyyassa parihārakā – yamako moggallo uggo nāvindakī gandhabbo aggivesso, karaṇīyādhikaraṇīyesu vacanīyādhivacanīyesu alamatthadasatarehi alamatthadasatarā’”ti.

“Yasmā ca kho, bho, samaṇo rāmaputto rañño eḷeyyassa parihārakehi paṇḍitehi paṇḍitataro karaṇīyādhikaraṇīyesu vacanīyādhivacanīyesu alamatthadasatarehi alamatthadasataro, tasmā rañño eḷeyyassa parihārakā samaṇe rāmaputte abhippasannā; samaṇe ca pana rāmaputte evarūpaṃ paramanipaccakāraṃ karonti, yadidaṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ”.

“Acchariyaṃ, bho, gotama, abbhutaṃ, bho gotama! Yāva subhāsitaṃ cidaṃ bhotā gotamena – ‘aṭṭhānaṃ kho etaṃ, brāhmaṇa, anavakāso yaṃ asappuriso asappurisaṃ jāneyya – asappuriso ayaṃ bhavanti. Etampi kho, brāhmaṇa, aṭṭhānaṃ anavakāso yaṃ asappuriso sappurisaṃ jāneyya – sappuriso ayaṃ bhavanti. Ṭhānaṃ kho etaṃ, brāhmaṇa, vijjati yaṃ sappuriso sappurisaṃ jāneyya – sappuriso ayaṃ bhavanti. Etampi kho, brāhmaṇa, ṭhānaṃ vijjati yaṃ sappuriso asappurisaṃ jāneyya – asappuriso ayaṃ bhavan’ti. Handa ca dāni mayaṃ, bho gotama, gacchāma. Bahukiccā mayaṃ bahukaraṇīyā”ti. “Yassadāni tvaṃ, brāhmaṇa, kālaṃ maññasī”ti. Atha kho vassakāro brāhmaṇo magadhamahāmatto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmīti. Sattamaṃ.

☸---------------------------------------------------------------------

一百八十七 禹舍婆罗门

一 有一次，世尊住在王舍城的竹林精舍，迦兰陀迦园。那时，摩揭陀国的大臣禹舍婆罗门，前来拜访世尊。到了之后，与世尊互相问候……（省略）……坐在一边的摩揭陀国大臣禹舍婆罗门对世尊说：

“尊敬的乔达摩！非善士能否知道另一个非善士是‘此人是非善士’呢？”

“婆罗门！非善士知道另一个非善士是‘此人是非善士’，这是不可能的，没有这个道理。”

二 “尊敬的乔达摩！那么，非善士能否知道善士是‘此人是善士’呢？”

“婆罗门！非善士知道善士是‘此人是善士’，这也是不可能的，没有这个道理。”

三 “尊敬的乔达摩！善士能否知道另一个善士是‘此人是善士’呢？”

“婆罗门！善士知道另一个善士是‘此人是善士’，这是可能的，有这个道理。”

四 “那么，尊敬的乔达摩！善士能否知道非善士是‘此人是非善士’呢？”

“婆罗门！善士知道非善士是‘此人是非善士’，这也是可能的，有这个道理。”

五 “尊敬的乔达摩！太奇妙了！尊敬的乔达摩！太不可思议了！尊敬的乔达摩所说的多么善巧啊！您说：‘婆罗门！非善士知道另一个非善士是“此人是非善士”，这是不可能的，没有这个道理。婆罗门！非善士知道善士是“此人是善士”，这也是不可能的，没有这个道理。婆罗门！善士知道另一个善士是“此人是善士”，这是可能的，有这个道理。婆罗门！善士知道非善士是“此人是非善士”，这也是可能的，有这个道理。’

六 尊敬的乔达摩！曾经有一次，在都提亚婆罗门的集会中，有人这样非难他人，说：‘这位耶梨亚国王真是愚痴，他对沙门罗摩子深信不疑；而且，他对沙门罗摩子行如此最高的谦恭之礼，即：顶礼、起立迎接、合掌、恭敬侍奉。而且，耶梨亚王的那些大臣们：亚马迦、莫伽罗、郁伽、那频陀奇、健达婆、阿耆毗湿婆也都是愚痴的，他们也对沙门罗摩子深信不疑；而且，他们也对沙门罗摩子行如此最高的谦恭之礼，即：顶礼、起立迎接、合掌、恭敬侍奉。’”

“（世尊说：）都提亚婆罗门是怎样用错误的道理引导那些（徒众）的呢？贤者们都说：‘贤明的耶梨亚王在应做和非必须做的事情上、在应说和非必须说的话语上，比那些（自认）见义（明理）的人更能明辨是非。’”

“（禹舍回答：）‘尊者！确实如此！贤明的耶梨亚王在应做和非必须做的事情上、在应说和非必须说的话语上，比那些（自认）见义（明理）的人更能明辨是非。尊者！沙门罗摩子，比贤明的耶梨亚王更加贤明，在应做和非必须做的事情上、在应说和非必须说的话语上，比那些（自认）见义（明理）的人更能明辨是非。因此，耶梨亚王才对沙门罗摩子深信不疑；并且对沙门罗摩子行如此最高的谦恭之礼，即：顶礼、起立迎接、合掌、恭敬侍奉。’”

“（世尊问：）‘贤者们又怎么认为呢？耶梨亚王那些贤明的臣子：亚马迦、莫伽罗、郁伽、那频陀奇、健达婆、阿耆毗湿婆，在应做和非必须做的事情上、在应说和非必须说的话语上，比那些（自认）见义（明理）的人更能明辨是非吗？’”

“（禹舍回答：）‘尊者！确实如此！耶梨亚王那些贤明的臣子：亚马迦、莫伽罗、郁伽、那频陀奇、健达婆、阿耆毗湿婆，在应做和非必须做的事情上、在应说和非必须说的话语上，比那些（自认）见义（明理）的人更能明辨是非。尊者！沙门罗摩子，比耶梨亚王那些贤明的臣子更加贤明，在应做和非必须做的事情上、在应说和非必须说的话语上，比那些（自认）见义（明理）的人更能明辨是非。因此，耶梨亚王的臣子们才对沙门罗摩子深信不疑；并且对沙门罗摩子行如此最高的谦恭之礼，即：顶礼、起立迎接、合掌、恭敬侍奉。’

七 尊敬的乔达摩！太奇妙了！……尊敬的乔达摩所说的多么善巧啊！您说：‘婆罗门！非善士知道另一个非善士是“此人是非善士”，这是不可能的，没有这个道理。婆罗门！非善士知道善士是“此人是善士”，这也是不可能的，没有这个道理。再者，婆罗门！善士知道另一个善士是“此人是善士”，这是可能的，有这个道理。婆罗门！善士知道非善士是“此人是非善士”，这也是可能的，有这个道理。’

尊敬的乔达摩！我们现在要告辞了，我们还有很多事情要做，很多事情还没有办完。”

“婆罗门！你自己看时间方便吧！”

于是，摩揭陀国的大臣禹舍婆罗门，对世尊所说的话心生欢喜，随喜赞叹，从座位上起来，告辞离去。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝ 正法 (DA 1-5, 19984)/【4】 增支部经典 (AN 1-11, 7231)/《4》 四集 (AN 4, 1-783)/4. 五十经篇之四 (AN 4.151-200)/4.4 战士品 (AN 4.181-190)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.4.8 优波迦 (AN 4.188)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Upakasuttaṃ

188. Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Atha kho upako maṇḍikāputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho upako maṇḍikāputto bhagavantaṃ etadavoca –

“Ahañhi, bhante, evaṃvādī evaṃdiṭṭhi – ‘yo koci parūpārambhaṃ vatteti, parūpārambhaṃ vattento sabbo so [sabbaso (sī. pī.)] na upapādeti. Anupapādento gārayho hoti upavajjo’”ti. “Parūpārambhaṃ ce, upaka, vatteti parūpārambhaṃ vattento na upapādeti, anupapādento gārayho hoti upavajjo. Tvaṃ kho, upaka, parūpārambhaṃ vattesi, parūpārambhaṃ vattento na upapādesi, anupapādento gārayho hosi upavajjo”ti. “Seyyathāpi, bhante, ummujjamānakaṃyeva mahatā pāsena bandheyya; evamevaṃ kho ahaṃ, bhante, ummujjamānakoyeva bhagavatā mahatā vādapāsena [mahatā pāsena (ka.)] baddho”ti.

“Idaṃ akusalanti kho, upaka, mayā paññattaṃ. Tattha aparimāṇā padā aparimāṇā byañjanā aparimāṇā tathāgatassa dhammadesanā – itipidaṃ akusalanti. Taṃ kho panidaṃ akusalaṃ pahātabbanti kho, upaka, mayā paññattaṃ. Tattha aparimāṇā padā aparimāṇā byañjanā aparimāṇā tathāgatassa dhammadesanā – itipidaṃ akusalaṃ pahātabbanti.

“Idaṃ kusalanti kho, upaka, mayā paññattaṃ. Tattha aparimāṇā padā aparimāṇā byañjanā aparimāṇā tathāgatassa dhammadesanā – itipidaṃ kusalanti. Taṃ kho panidaṃ kusalaṃ bhāvetabbanti kho, upaka, mayā paññattaṃ. Tattha aparimāṇā padā aparimāṇā byañjanā aparimāṇā tathāgatassa dhammadesanā – itipidaṃ kusalaṃ bhāvetabban”ti.

Atha kho upako maṇḍikāputto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena rājā māgadho ajātasattu vedehiputto tenupasaṅkami; upasaṅkamitvā yāvatako ahosi bhagavatā saddhiṃ kathāsallāpo taṃ sabbaṃ rañño māgadhassa ajātasattussa vedehiputtassa ārocesi.

Evaṃ vutte rājā māgadho ajātasattu vedehiputto kupito anattamano upakaṃ maṇḍikāputtaṃ etadavoca – “yāva dhaṃsī vatāyaṃ loṇakāradārako yāva mukharo yāva pagabbo yatra hi nāma taṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ āsādetabbaṃ maññissati; apehi tvaṃ, upaka, vinassa, mā taṃ addasan”ti. Aṭṭhamaṃ.

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一百八十八 优波迦

一 有一次，世尊住在王舍城的灵鹫山。那时，曼提迦之子优波迦前来拜访世尊。到了之后，顶礼世尊，坐在一边。坐在一边的曼提迦之子优波迦对世尊说：

“大德！我是这么说、这么认为的：‘无论谁非难他人，如果他所非难他人的（所有论点）都不能成立，那么这个不能成立论点的人，就应受呵责、应受谴责。’”

“优波迦！如果非难他人，而非难他人的（论点）不能成立，那么这个不能成立论点的人，就应受呵责、应受谴责。优波迦！你既然非难他人（指佛陀或其他观点），而非难他人的（论点）不能成立，那么不能成立论点的你，就应受呵责、应受谴责。”

二 “大德！这就像是用一条大绳索捆住一个正要浮起来的东西；正是如此，大德！我这个正要浮起来的人，却被世尊用（法的）大绳索捆住了。”

“优波迦！‘这是不善’，这是我所制定的。关于这一点，有无量的文句、无量的言辞、无量如来的法教，说明‘像这样的是不善’。再者，优波迦！‘这不善应当断除’，这是我所制定的。关于这一点，有无量的文句、无量的言辞、无量如来的法教，说明‘像这样不善的应当断除’。

优波迦！‘这是善’，这是我所制定的……有无量的法教，说明‘像这样的是善’。再者，优波迦！‘这善应当修习’，这是我所制定的。关于这一点，有无量的文句、无量的言辞、无量如来的法教，说明‘像这样善的应当修习’。”

三 这时，曼提迦之子优波迦，对世尊所说的话心生欢喜，随喜赞叹后，从座位上起来，顶礼世尊，向右绕行后离去，前往摩揭陀国王——韦提希之子阿阇世那里。到了之后，把与世尊交谈的全部内容，都报告给了摩揭陀国王阿阇世。

听完之后，摩揭陀国王阿阇世非常生气，心里很不高兴，对曼提迦之子优波迦说：“唉！这个制盐村的家伙！多么卑劣！多么饶舌！多么厚颜无耻！竟然胆敢认为可以冒犯世尊、应供、正自觉者！滚开！优波迦！消失吧！我（再也）不要见到你！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝ 正法 (DA 1-5, 19984)/【4】 增支部经典 (AN 1-11, 7231)/《4》 四集 (AN 4, 1-783)/4. 五十经篇之四 (AN 4.151-200)/4.4 战士品 (AN 4.181-190)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.4.9 四应证法 (AN 4.189)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Sacchikaraṇīyasuttaṃ

189. “Cattārome, bhikkhave, sacchikaraṇīyā dhammā. Katame cattāro? Atthi, bhikkhave, dhammā kāyena sacchikaraṇīyā; atthi, bhikkhave, dhammā satiyā sacchikaraṇīyā; atthi, bhikkhave, dhammā cakkhunā sacchikaraṇīyā; atthi, bhikkhave, dhammā paññāya sacchikaraṇīyā. Katame ca, bhikkhave, dhammā kāyena sacchikaraṇīyā? Aṭṭha vimokkhā, bhikkhave, kāyena sacchikaraṇīyā.

“Katame ca, bhikkhave, dhammā satiyā sacchikaraṇīyā? Pubbenivāso, bhikkhave, satiyā sacchikaraṇīyo.

“Katame ca, bhikkhave, dhammā cakkhunā sacchikaraṇīyā? Sattānaṃ cutūpapāto, bhikkhave, cakkhunā sacchikaraṇīyo.

“Katame ca, bhikkhave, dhammā paññāya sacchikaraṇīyā? Āsavānaṃ khayo, bhikkhave, paññāya sacchikaraṇīyo. Ime kho, bhikkhave, cattāro sacchikaraṇīyā dhammā”ti. Navamaṃ.

☸---------------------------------------------------------------------

一百八十九 四应证法

一 “比丘们！有这四种应当亲身证悟的法。哪四种呢？

比丘们！有些法应当通过身体来证悟。比丘们！有些法应当通过忆念来证悟。比丘们！有些法应当通过天眼来证悟。比丘们！有些法应当通过智慧来证悟。

二 比丘们！哪些是应当通过身体来证悟的法呢？

比丘们！八解脱是应当通过身体来证悟的。

三 又，比丘们！哪些是应当通过忆念来证悟的法呢？

比丘们！宿命通（忆念过去生）是应当通过忆念来证悟的。

四 又，比丘们！哪些是应当通过天眼来证悟的法呢？

比丘们！了知众生的死亡与投生，是应当通过天眼来证悟的。

五 又，比丘们！哪些是应当通过智慧来证悟的法呢？

比丘们！各种烦恼的灭尽，是应当通过智慧来证悟的。

比丘们！这就是那四种应当亲身证悟的法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 4.151-200)/4.4 Brāhmaṇavagga 战士品 (AN 4.181-190)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.4.10 Uposathasutta 布萨日 (AN 4.190)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Uposathasuttaṃ

190. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Tena kho pana samayena bhagavā tadahuposathe bhikkhusaṅghaparivuto nisinno hoti. Atha kho bhagavā tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā bhikkhū āmantesi –

“Apalāpāyaṃ, bhikkhave, parisā nippalāpāyaṃ, bhikkhave, parisā suddhā sāre patiṭṭhitā. Tathārūpo ayaṃ, bhikkhave, bhikkhusaṅgho, tathārūpāyaṃ, bhikkhave, parisā. Yathārūpā parisā dullabhā dassanāyapi lokasmiṃ, tathārūpo ayaṃ, bhikkhave, bhikkhusaṅgho, tathārūpāyaṃ, bhikkhave, parisā. Yathārūpā parisā āhuneyyā pāhuneyyā dakkhiṇeyyā añjalikaraṇīyā anuttaraṃ puññakkhettaṃ lokassa, tathārūpo ayaṃ, bhikkhave, bhikkhusaṅgho, tathārūpāyaṃ, bhikkhave, parisā. Yathārūpāya parisāya appaṃ dinnaṃ bahu hoti bahu dinnaṃ bahutaraṃ, tathārūpo ayaṃ, bhikkhave, bhikkhusaṅgho, tathārūpāyaṃ, bhikkhave, parisā. Yathārūpaṃ parisaṃ alaṃ yojanagaṇanānipi dassanāya gantuṃ api puṭosenāpi, tathārūpo ayaṃ, bhikkhave, bhikkhusaṅgho, (tathārūpāyaṃ, bhikkhave, parisā) [( ) sī. syā. kaṃ. pī. potthakesu natthi].

“Santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe devappattā viharanti; santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe brahmappattā viharanti; santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe āneñjappattā viharanti; santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe ariyappattā viharanti.

“Kathañca, bhikkhave, bhikkhu devappatto hoti? Idha, bhikkhave, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati; vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ…pe… catutthaṃ jhānaṃ upasampajja viharati. Evaṃ kho, bhikkhave, bhikkhu devappatto hoti.

“Kathañca, bhikkhave, bhikkhu brahmappatto hoti? Idha, bhikkhave, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. Karuṇā… muditā… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. Evaṃ kho, bhikkhave, bhikkhu brahmappatto hoti.

“Kathañca, bhikkhave, bhikkhu āneñjappatto hoti? Idha, bhikkhave, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati. Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Evaṃ kho, bhikkhave, bhikkhu āneñjappatto hoti.

“Kathañca, bhikkhave, bhikkhu ariyappatto hoti? Idha, bhikkhave, bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, bhikkhu ariyappatto hotī”ti. Dasamaṃ.

Brāhmaṇavaggo [yodhājīvavaggo (sī. syā. kaṃ. pī.)] catuttho.

Tassuddānaṃ –

Yodhā pāṭibhogasutaṃ, abhayaṃ brāhmaṇasaccena pañcamaṃ;

Ummaggavassakāro, upako sacchikiriyā ca uposathoti.

☸---------------------------------------------------------------------

一百九十 布萨日

一 一时，世尊住在舍卫城东园鹿子母讲堂。那时，世尊在布萨日，被众多比丘围绕而坐。当时，世尊看见众多比丘都寂静沉默，就告诉各位比丘说：

“诸比丘！这个集会没有闲谈。诸比丘！这个集会没有闲谈者，清净、安住于核心（法义）。这样的集会，诸比丘！是世间难得一见的。诸比丘！这个比丘僧团就是这样。诸比丘！这个集会就是这样。这样的集会是值得迎接、值得款待、值得布施、值得合掌致敬，是世间无上的福田。诸比丘！这个比丘僧团就是这样。诸比丘！这个集会就是这样。（对）这样的集会，少量的布施能得大果报，大量的布施能得更大的果报。诸比丘！这个比丘僧团就是这样。诸比丘！这个集会就是这样。对于这样的集会，即使是带着干粮，步行遥远的路程来见，也是值得的。诸比丘！这个比丘僧团就是这样。诸比丘！这个集会就是这样。”

二 诸比丘！在这个比丘僧团中，有比丘证得了天住。诸比丘！在这个比丘僧团中，有比丘证得了梵住。诸比丘！……有比丘证得了不动住。诸比丘！……有比丘证得了圣住。

三 诸比丘！那么，怎样是比丘证得了天住呢？

诸比丘！这里，有比丘远离了欲乐……（省略）……进入并安住于初禅……（省略）……第二禅……（省略）……第三禅……（省略）……进入并安住于第四禅。诸比丘！像这样，就是比丘证得了天住。

四 诸比丘！那么，怎样是比丘证得了梵住呢？

诸比丘！这里，有比丘以充满慈心的心态，遍满一个方向而住，同样地遍满第二个方向、第三个方向、第四个方向。像这样，向上、向下、横向，在所有地方，对所有众生，对整个世界，以充满慈心的、广大的、无量的、无怨恨的、无恼害的心遍满而住。以充满悲心的……以充满喜心的……以充满舍心的心态，遍满一个方向而住，同样地遍满第二个方向、第三个方向、第四个方向。像这样，向上、向下、横向，在所有地方，对所有众生，对整个世界，以充满舍心的、广大的、无量的、无怨恨的、无恼害的心遍满而住。诸比丘！像这样，就是比丘证得了梵住。

五 诸比丘！那么，怎样是比丘证得了不动住呢？

诸比丘！这里，有比丘完全超越了色想，灭除了有对想，不思惟种种想，了知‘虚空是无边的’，进入并安住于空无边处。完全超越了空无边处，了知‘识是无边的’，进入并安住于识无边处。完全超越了识无边处，了知‘无所有’，进入并安住于无所有处。完全超越了无所有处，进入并安住于非想非非想处。诸比丘！像这样，就是比丘证得了不动住。

六 诸比丘！那么，怎样是比丘证得了圣住呢？

诸比丘！这里，有比丘如实地了知‘这是苦’……（省略）……如实地了知‘这是导致苦熄灭的道路’。诸比丘！像这样，就是比丘证得了圣住。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2560.3.2 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 4.151-200)/4.5 Mahāvagga 大品 (AN 4.191-200)”

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【经名】 4.5.1 Sotānugatasutta 法语入耳经 (AN 4.191)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(20) 5. Mahāvaggo

大品

1. Sotānugatasuttaṃ

法语入耳经

191. “Sotānugatānaṃ, bhikkhave, dhammānaṃ, vacasā paricitānaṃ, manasānupekkhitānaṃ, diṭṭhiyā suppaṭividdhānaṃ cattāro ānisaṃsā pāṭikaṅkhā.

“诸比丘！对于法，如果听闻入耳、言语熟习、内心审视、以正见善加洞察，可以预期有四种利益。

Katame cattāro?

哪四种呢？

Idha, bhikkhave, bhikkhu dhammaṃ pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.

【一】诸比丘！这里，有比丘学习法，即：契经、应颂、记说、伽陀、自说、本事、本生、未曾有法、毗陀罗（论议）。

Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā.

这些法听闻入耳、言语熟习、内心审视、以正见善加洞察。

So muṭṭhassati [muṭṭhassatī (sī.)] kālaṃ kurumāno aññataraṃ devanikāyaṃ upapajjati.

他临终时失念，投生到某个天界。

Tassa tattha sukhino dhammapadā plavanti [pilapanti (sī. syā. kaṃ. pī.)].

在那里，他在安乐中（自然）想起了法句。

Dandho, bhikkhave, satuppādo; atha so satto khippaṃyeva visesagāmī hoti.

诸比丘！（一般而言，天界）生起正念是缓慢的；但那个有情（因宿习故）能迅速地趋向卓越（解脱）。

Sotānugatānaṃ, bhikkhave, dhammānaṃ, vacasā paricitānaṃ, manasānupekkhitānaṃ, diṭṭhiyā suppaṭividdhānaṃ ayaṃ paṭhamo ānisaṃso pāṭikaṅkho.

诸比丘！对于法，如果听闻入耳、言语熟习、内心审视、以正见善加洞察，这是可以预期的第一种利益。

“Puna caparaṃ, bhikkhave, bhikkhu dhammaṃ pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.

【二】再者，诸比丘！这里，有比丘学习法，即：契经、应颂、记说、伽陀、自说、本事、本生、未曾有法、毗陀罗。

Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā.

这些法听闻入耳、言语熟习、内心审视、以正见善加洞察。

So muṭṭhassati kālaṃ kurumāno aññataraṃ devanikāyaṃ upapajjati.

他临终时失念，投生到某个天界。

Tassa tattha na heva kho sukhino dhammapadā plavanti;

在那里，他在安乐中没有（自然）想起法句；
api ca kho bhikkhu iddhimā cetovasippatto devaparisāyaṃ dhammaṃ deseti.

但有一位有神通、心得自在的比丘在天众中说法。

Tassa evaṃ hoti – ‘ayaṃ vā so dhammavinayo, yatthāhaṃ pubbe brahmacariyaṃ acarin’ti.

他（听闻后）会这样想：‘这正是那个法与律啊，我过去曾在其中修习梵行！’

Dandho, bhikkhave, satuppādo; atha so satto khippameva visesagāmī hoti.

诸比丘！（一般而言，天界）生起正念是缓慢的；但那个有情（因听法故）能迅速地趋向卓越。

Seyyathāpi, bhikkhave, puriso kusalo bherisaddassa.

譬如，诸比丘！有一个善于辨别大鼓声音的人，

So addhānamaggappaṭipanno bherisaddaṃ suṇeyya.

他在旅途中听到了鼓声。

Tassa na heva kho assa kaṅkhā vā vimati vā – ‘bherisaddo nu kho, na nu kho bherisaddo’ti! Atha kho bherisaddotveva niṭṭhaṃ gaccheyya.

他不会疑惑或犹豫：‘这到底是不是鼓声呢？’而是能立刻确定：‘这确实是鼓声。’

Evamevaṃ kho, bhikkhave, bhikkhu dhammaṃ pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.

正是这样，诸比丘！这里，有比丘学习法，即：契经……毗陀罗。

Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā.

这些法听闻入耳、言语熟习、内心审视、以正见善加洞察。

So muṭṭhassati kālaṃ kurumāno aññataraṃ devanikāyaṃ upapajjati.

他临终时失念，投生到某个天界。

Tassa tattha na heva kho sukhino dhammapadā plavanti;

在那里，他在安乐中没有（自然）想起法句；
api ca kho bhikkhu iddhimā cetovasippatto devaparisāyaṃ dhammaṃ deseti.

但有一位有神通、心得自在的比丘在天众中说法。

Tassa evaṃ hoti – ‘ayaṃ vā so dhammavinayo, yatthāhaṃ pubbe brahmacariyaṃ acarin’ti.

他（听闻后）会这样想：‘这正是那个法与律啊，我过去曾在其中修习梵行！’

Dandho, bhikkhave, satuppādo; atha so satto khippaṃyeva visesagāmī hoti.

诸比丘！（一般而言，天界）生起正念是缓慢的；但那个有情（因听法故）能迅速地趋向卓越。

Sotānugatānaṃ, bhikkhave, dhammānaṃ, vacasā paricitānaṃ, manasānupekkhitānaṃ, diṭṭhiyā suppaṭividdhānaṃ ayaṃ dutiyo ānisaṃso pāṭikaṅkho.

诸比丘！对于法，如果听闻入耳、言语熟习、内心审视、以正见善加洞察，这是可以预期的第二种利益。

“Puna caparaṃ, bhikkhave, bhikkhu dhammaṃ pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.

【三】再者，诸比丘！这里，有比丘学习法，即：契经……毗陀罗。

Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā.

这些法听闻入耳、言语熟习、内心审视、以正见善加洞察。

So muṭṭhassati kālaṃ kurumāno aññataraṃ devanikāyaṃ upapajjati.

他临终时失念，投生到某个天界。

Tassa tattha na heva kho sukhino dhammapadā plavanti, napi bhikkhu iddhimā cetovasippatto devaparisāyaṃ dhammaṃ deseti;

在那里，他在安乐中没有（自然）想起法句，也没有有神通、心得自在的比丘在天众中说法；
api ca kho devaputto devaparisāyaṃ dhammaṃ deseti.

但是有一位天子在天众中说法。

Tassa evaṃ hoti – ‘ayaṃ vā so dhammavinayo, yatthāhaṃ pubbe brahmacariyaṃ acarin’ti.

他（听闻后）会这样想：‘这正是那个法与律啊，我过去曾在其中修习梵行！’

Dandho, bhikkhave, satuppādo; atha so satto khippaṃyeva visesagāmī hoti.

诸比丘！（一般而言，天界）生起正念是缓慢的；但那个有情（因听法故）能迅速地趋向卓越。

Seyyathāpi, bhikkhave, puriso kusalo saṅkhasaddassa.

譬如，诸比丘！有一个善于辨别螺号声音的人，

So addhānamaggappaṭipanno saṅkhasaddaṃ suṇeyya.

他在旅途中听到了螺号声。

Tassa na heva kho assa kaṅkhā vā vimati vā – ‘saṅkhasaddo nu kho, na nu kho saṅkhasaddo’ti! Atha kho saṅkhasaddotveva niṭṭhaṃ gaccheyya.

他不会疑惑或犹豫：‘这到底是不是螺号声呢？’而是能立刻确定：‘这确实是螺号声。’

Evamevaṃ kho, bhikkhave, bhikkhu dhammaṃ pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.

正是这样，诸比丘！这里，有比丘学习法，即：契经……毗陀罗。

Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā.

这些法听闻入耳、言语熟习、内心审视、以正见善加洞察。

So muṭṭhassati kālaṃ kurumāno aññataraṃ devanikāyaṃ upapajjati.

他临终时失念，投生到某个天界。

Tassa tattha na heva kho sukhino dhammapadā plavanti, napi bhikkhu iddhimā cetovasippatto devaparisāyaṃ dhammaṃ deseti;

在那里，他在安乐中没有（自然）想起法句，也没有有神通、心得自在的比丘在天众中说法；
api ca kho devaputto devaparisāyaṃ dhammaṃ deseti.

但是有一位天子在天众中说法。

Tassa evaṃ hoti – ‘ayaṃ vā so dhammavinayo, yatthāhaṃ pubbe brahmacariyaṃ acarin’ti.

他（听闻后）会这样想：‘这正是那个法与律啊，我过去曾在其中修习梵行！’

Dandho, bhikkhave, satuppādo; atha so satto khippaṃyeva visesagāmī hoti.

诸比丘！（一般而言，天界）生起正念是缓慢的；但那个有情（因听法故）能迅速地趋向卓越。

Sotānugatānaṃ, bhikkhave, dhammānaṃ, vacasā paricitānaṃ, manasānupekkhitānaṃ, diṭṭhiyā suppaṭividdhānaṃ ayaṃ tatiyo ānisaṃso pāṭikaṅkho.

诸比丘！对于法，如果听闻入耳、言语熟习、内心审视、以正见善加洞察，这是可以预期的第三种利益。

“Puna caparaṃ, bhikkhave, bhikkhu dhammaṃ pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.

【四】再者，诸比丘！这里，有比丘学习法，即：契经……毗陀罗。

Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā.

这些法听闻入耳、言语熟习、内心审视、以正见善加洞察。

So muṭṭhassati kālaṃ kurumāno aññataraṃ devanikāyaṃ upapajjati.

他临终时失念，投生到某个天界。

Tassa tattha na heva kho sukhino dhammapadā plavanti,

在那里，他在安乐中没有（自然）想起法句，
napi bhikkhu iddhimā cetovasippatto devaparisāyaṃ dhammaṃ deseti,

也没有有神通、心得自在的比丘在天众中说法；
napi devaputto devaparisāyaṃ dhammaṃ deseti;

也没有天子在天众中说法；
api ca kho opapātiko opapātikaṃ sāreti – ‘sarasi tvaṃ, mārisa, sarasi tvaṃ, mārisa, yattha mayaṃ pubbe brahmacariyaṃ acarimhā’ti.

但是有一个化生的天人提醒另一个化生的天人，说：‘朋友！请想起来！朋友！请想起来！我们过去曾在哪个法与律中修习梵行呢？’

So evamāha – ‘sarāmi, mārisa, sarāmi, mārisā’ti.

他这样回答：‘朋友！我想起来了！朋友！我想起来了！’

Dandho, bhikkhave, satuppādo; atha so satto khippaṃyeva visesagāmī hoti.

诸比丘！（一般而言，天界）生起正念是缓慢的；但那个有情（因被提醒故）能迅速地趋向卓越。

Seyyathāpi, bhikkhave, dve sahāyakā sahapaṃsukīḷikā [sahapaṃsukīḷakā (syā. kaṃ.)].

譬如，诸比丘！有两个儿时的玩伴，曾一起玩沙土游戏。

Te kadāci karahaci aññamaññaṃ samāgaccheyyuṃ.

他们后来在某个时候偶然相遇了。

Añño pana [samāgaccheyyuṃ, tamenaṃ (sī. syā. kaṃ. pī.)] sahāyako sahāyakaṃ evaṃ vadeyya – ‘idampi, samma, sarasi, idampi, samma, sarasī’ti.

其中一个朋友对另一个朋友这样说：‘朋友！你还记得这件事吗？朋友！你还记得那件事吗？’

So evaṃ vadeyya – ‘sarāmi, samma, sarāmi, sammā’ti.

他这样回答：‘朋友！我想起来了！朋友！我想起来了！’

Evamevaṃ kho, bhikkhave, bhikkhu dhammaṃ pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.

正是这样，诸比丘！这里，有比丘学习法，即：契经……毗陀罗。

Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā.

这些法听闻入耳、言语熟习、内心审视、以正见善加洞察。

So muṭṭhassati kālaṃ kurumāno aññataraṃ devanikāyaṃ upapajjati.

他临终时失念，投生到某个天界。

Tassa tattha na heva kho sukhino dhammapadā plavanti,

在那里，他在安乐中没有（自然）想起法句，
napi bhikkhu iddhimā cetovasippatto devaparisāyaṃ dhammaṃ deseti,

也没有有神通、心得自在的比丘在天众中说法；
napi devaputto devaparisāyaṃ dhammaṃ deseti;

也没有天子在天众中说法；
api ca kho opapātiko opapātikaṃ sāreti – ‘sarasi tvaṃ, mārisa, sarasi tvaṃ, mārisa, yattha mayaṃ pubbe brahmacariyaṃ acarimhā’ti.

但是有一个化生的天人提醒另一个化生的天人，说：‘朋友！请想起来！朋友！请想起来！我们过去曾在哪个法与律中修习梵行呢？’

So evamāha – ‘sarāmi, mārisa, sarāmi, mārisā’ti.

他这样回答：‘朋友！我想起来了！朋友！我想起来了！’

Dandho, bhikkhave, satuppādo; atha kho so satto khippaṃyeva visesagāmī hoti.

诸比丘！（一般而言，天界）生起正念是缓慢的；但那个有情（因被提醒故）能迅速地趋向卓越。

Sotānugatānaṃ, bhikkhave, dhammānaṃ, vacasā paricitānaṃ, manasānupekkhitānaṃ, diṭṭhiyā suppaṭividdhānaṃ ayaṃ catuttho ānisaṃso pāṭikaṅkho.

诸比丘！对于法，如果听闻入耳、言语熟习、内心审视、以正见善加洞察，这是可以预期的第四种利益。

Sotānugatānaṃ, bhikkhave, dhammānaṃ, vacasā paricitānaṃ, manasānupekkhitānaṃ diṭṭhiyā suppaṭividdhānaṃ ime cattāro ānisaṃsā pāṭikaṅkhā”ti.

诸比丘！对于法，如果听闻入耳、言语熟习、内心审视、以正见善加洞察，可以预期这四种利益。”

Paṭhamaṃ.

法语入耳经 ～大品‧第一经终

～《增支部经典‧四集‧五十经篇之四‧大品‧Sotānugatasutta 法语入耳经》(AN 4.191)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 4.151-200)/4.5 Mahāvagga 大品 (AN 4.191-200)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.5.2 Ṭhānasutta 由四处知 (AN 4.192)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Ṭhānasuttaṃ

192. “Cattārimāni, bhikkhave, ṭhānāni catūhi ṭhānehi veditabbāni. Katamāni cattāri? Saṃvāsena, bhikkhave, sīlaṃ veditabbaṃ, tañca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena. Saṃvohārena, bhikkhave, soceyyaṃ veditabbaṃ, tañca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena. Āpadāsu, bhikkhave, thāmo veditabbo, so ca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena. Sākacchāya, bhikkhave, paññā veditabbā, sā ca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenāti.

[saṃ. ni. 1.122] “‘Saṃvāsena, bhikkhave, sīlaṃ veditabbaṃ, tañca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, puggalo puggalena saddhiṃ saṃvasamāno evaṃ jānāti – ‘dīgharattaṃ kho ayamāyasmā khaṇḍakārī chiddakārī sabalakārī kammāsakārī, na santatakārī na santatavutti [satatavutti (syā. kaṃ.)]; sīlesu dussīlo ayamāyasmā, nāyamāyasmā sīlavā’”ti.

“‘Idha pana, bhikkhave, puggalo puggalena saddhiṃ saṃvasamāno evaṃ jānāti – ‘dīgharattaṃ kho ayamāyasmā akhaṇḍakārī acchiddakārī asabalakārī akammāsakārī santatakārī santatavutti; sīlesu sīlavā ayamāyasmā, nāyamāyasmā dussīlo’ti. ‘Saṃvāsena, bhikkhave, sīlaṃ veditabbaṃ, tañca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

“‘Saṃvohārena, bhikkhave, soceyyaṃ veditabbaṃ, tañca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, puggalo puggalena saddhiṃ saṃvoharamāno evaṃ jānāti – ‘aññathā kho ayamāyasmā ekena eko voharati, aññathā dvīhi, aññathā tīhi, aññathā sambahulehi; vokkamati ayamāyasmā purimavohārā pacchimavohāraṃ; aparisuddhavohāro ayamāyasmā, nāyamāyasmā parisuddhavohāro’”ti.

“Idha pana, bhikkhave, puggalo puggalena saddhiṃ saṃvoharamāno evaṃ jānāti – ‘yatheva kho ayamāyasmā ekena eko voharati, tathā dvīhi, tathā tīhi, tathā sambahulehi. Nāyamāyasmā vokkamati purimavohārā pacchimavohāraṃ; parisuddhavohāro ayamāyasmā, nāyamāyasmā aparisuddhavohāro’ti. ‘Saṃvohārena, bhikkhave, soceyyaṃ veditabbaṃ, tañca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

“‘Āpadāsu, bhikkhave, thāmo veditabbo, so ca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, ekacco ñātibyasanena vā phuṭṭho samāno, bhogabyasanena vā phuṭṭho samāno, rogabyasanena vā phuṭṭho samāno na iti paṭisañcikkhati – ‘tathābhūto kho ayaṃ lokasannivāso tathābhūto ayaṃ attabhāvapaṭilābho yathābhūte lokasannivāse yathābhūte attabhāvapaṭilābhe aṭṭha lokadhammā lokaṃ anuparivattanti loko ca aṭṭha lokadhamme anuparivattati – lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṃsā ca, sukhañca, dukkhañcā’ti. So ñātibyasanena vā phuṭṭho samāno bhogabyasanena vā phuṭṭho samāno rogabyasanena vā phuṭṭho samāno socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati.

“Idha pana, bhikkhave, ekacco ñātibyasanena vā phuṭṭho samāno bhogabyasanena vā phuṭṭho samāno rogabyasanena vā phuṭṭho samāno iti paṭisañcikkhati – ‘tathābhūto kho ayaṃ lokasannivāso tathābhūto ayaṃ attabhāvapaṭilābho yathābhūte lokasannivāse yathābhūte attabhāvapaṭilābhe aṭṭha lokadhammā lokaṃ anuparivattanti loko ca aṭṭha lokadhamme anuparivattati – lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṃsā ca, sukhañca, dukkhañcā’ti. So ñātibyasanena vā phuṭṭho samāno bhogabyasanena vā phuṭṭho samāno rogabyasanena vā phuṭṭho samāno na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. ‘Āpadāsu, bhikkhave, thāmo veditabbo, so ca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

“‘Sākacchāya, bhikkhave, paññā veditabbā, sā ca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, puggalo puggalena saddhiṃ sākacchāyamāno evaṃ jānāti – ‘yathā kho imassa āyasmato ummaggo yathā ca abhinīhāro yathā ca pañhāsamudāhāro, duppañño ayamāyasmā, nāyamāyasmā paññavā. Taṃ kissa hetu? Tathā hi ayamāyasmā na ceva gambhīraṃ atthapadaṃ udāharati santaṃ paṇītaṃ atakkāvacaraṃ nipuṇaṃ paṇḍitavedanīyaṃ. Yañca ayamāyasmā dhammaṃ bhāsati tassa ca nappaṭibalo saṃkhittena vā vitthārena vā atthaṃ ācikkhituṃ desetuṃ paññāpetuṃ paṭṭhapetuṃ vivarituṃ vibhajituṃ uttānīkātuṃ. Duppañño ayamāyasmā, nāyamāyasmā paññavā’”ti.

“Seyyathāpi, bhikkhave, cakkhumā puriso udakarahadassa tīre ṭhito passeyya parittaṃ macchaṃ ummujjamānaṃ. Tassa evamassa – ‘yathā kho imassa macchassa ummaggo yathā ca ūmighāto yathā ca vegāyitattaṃ, paritto ayaṃ maccho, nāyaṃ maccho mahanto’ti. Evamevaṃ kho, bhikkhave, puggalo puggalena saddhiṃ sākacchāyamāno evaṃ jānāti – ‘yathā kho imassa āyasmato ummaggo yathā ca abhinīhāro yathā ca pañhāsamudāhāro, duppañño ayamāyasmā, nāyamāyasmā paññavā. Taṃ kissa hetu? Tathā hi ayamāyasmā na ceva gambhīraṃ atthapadaṃ udāharati santaṃ paṇītaṃ atakkāvacaraṃ nipuṇaṃ paṇḍitavedanīyaṃ. Yañca ayamāyasmā dhammaṃ bhāsati, tassa ca na paṭibalo saṃkhittena vā vitthārena vā atthaṃ ācikkhituṃ desetuṃ paññāpetuṃ paṭṭhapetuṃ vivarituṃ vibhajituṃ uttānīkātuṃ. Duppañño ayamāyasmā, nāyamāyasmā paññavā’”ti.

“Idha pana, bhikkhave, puggalo puggalena saddhiṃ sākacchāyamāno evaṃ jānāti – ‘yathā kho imassa āyasmato ummaggo yathā ca abhinīhāro yathā ca pañhāsamudāhāro, paññavā ayamāyasmā, nāyamāyasmā duppañño. Taṃ kissa hetu? Tathā hi ayamāyasmā gambhīrañceva atthapadaṃ udāharati santaṃ paṇītaṃ atakkāvacaraṃ nipuṇaṃ paṇḍitavedanīyaṃ. Yañca ayamāyasmā dhammaṃ bhāsati, tassa ca paṭibalo saṃkhittena vā vitthārena vā atthaṃ ācikkhituṃ desetuṃ paññāpetuṃ paṭṭhapetuṃ vivarituṃ vibhajituṃ uttānīkātuṃ. Paññavā ayamāyasmā, nāyamāyasmā duppañño’”ti.

“Seyyathāpi, bhikkhave, cakkhumā puriso udakarahadassa tīre ṭhito passeyya mahantaṃ macchaṃ ummujjamānaṃ. Tassa evamassa – ‘yathā kho imassa macchassa ummaggo yathā ca ūmighāto yathā ca vegāyitattaṃ, mahanto ayaṃ maccho, nāyaṃ maccho paritto’ti. Evamevaṃ kho, bhikkhave, puggalo puggalena saddhiṃ sākacchāyamāno evaṃ jānāti – ‘yathā kho imassa āyasmato ummaggo yathā ca abhinīhāro yathā ca pañhāsamudāhāro, paññavā ayamāyasmā, nāyamāyasmā duppañño. Taṃ kissa hetu? Tathā hi ayamāyasmā gambhīrañceva atthapadaṃ udāharati santaṃ paṇītaṃ atakkāvacaraṃ nipuṇaṃ paṇḍitavedanīyaṃ. Yañca ayamāyasmā dhammaṃ bhāsati, tassa ca paṭibalo saṃkhittena vā vitthārena vā atthaṃ ācikkhituṃ desetuṃ paññāpetuṃ paṭṭhapetuṃ vivarituṃ vibhajituṃ uttānīkātuṃ. Paññavā ayamāyasmā, nāyamāyasmā duppañño’ti.

“‘Sākacchāya, bhikkhave, paññā veditabbā, sā ca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. Imāni kho, bhikkhave, cattāri ṭhānāni imehi catūhi ṭhānehi veditabbānī”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

一百九十二 由四处知

一 “诸比丘！这四种情况，应通过另外四种场合来了解。哪四种呢？

诸比丘！通过共同生活，可以了解（一个人的）戒行；而且要通过长时间，不是短时间；要用心留意，不是不用心留意；要有智慧者（才能了解），不是没有智慧者。

诸比丘！通过交往互动（或：事务往来），可以了解（一个人的）清净；而且要通过长时间，不是短时间；要用心留意，不是不用心留意；要有智慧者（才能了解），不是没有智慧者。

诸比丘！在危难困境中，可以了解（一个人的）毅力；而且要通过长时间，不是短时间；要用心留意，不是不用心留意；要有智慧者（才能了解），不是没有智慧者。

诸比丘！通过交谈讨论，可以了解（一个人的）智慧；而且要通过长时间，不是短时间；要用心留意，不是不用心留意；要有智慧者（才能了解），不是没有智慧者。

二 “诸比丘！‘通过共同生活，可以了解戒行；而且要通过长时间…不是没有智慧者。’这话是基于什么说的呢？

诸比丘！这里，一个人与另一个人共同生活时，这样了解到：‘这位尊者长期以来，其（戒行）有残缺、有穿漏、有斑点、有污渍，不是持续的，行为不连贯；在戒律方面，这位尊者是毁坏戒行的，这位尊者没有戒行。’

“另外，诸比丘！一个人与另一个人共同生活时，这样了解到：‘这位尊者长期以来，其（戒行）没有残缺、没有穿漏、没有斑点、没有污渍，是持续的，行为连贯；在戒律方面，这位尊者是具足戒行的，这位尊者并非不具戒行。’

诸比丘！‘通过共同生活，可以了解戒行；而且要通过长时间，不是短时间；要用心留意，不是不用心留意；要有智慧者，不是没有智慧者。’之前这样说，就是基于这个原因说的。

三 “诸比丘！‘通过交往互动，应了解清净；而且要通过长时间…不是没有智慧者。’这话是基于什么说的呢？

诸比丘！这里，一个人与另一个人交往互动时，这样了解到：‘这位尊者跟一个人交往是一种方式，跟两个人交往是另一种方式，跟三个人、跟许多人交往又是不同的方式；这位尊者（的行为）前后不一（原：偏离了先前的行为）；这位尊者的交往互动是不清净的，这位尊者不是清净交往互动的。’

“另外，诸比丘！一个人与另一个人交往互动时，这样了解到：‘这位尊者跟一个人交往是怎样，跟两个人交往也是那样，跟三个人、跟许多人交往都是那样。这位尊者（的行为）前后一致；这位尊者的交往互动是清净的，这位尊者并非不清净交往互动的。’

诸比丘！‘通过交往互动，可以了解清净；而且…（条件同前）’之前这样说，就是基于这个原因说的。

四 “诸比丘！‘在危难困境中，可以了解毅力；而且…不是没有智慧者。’这话是基于什么说的呢？

诸比丘！这里，某人遭遇了失去亲人的不幸、或失去财富的不幸、或遭遇疾病的不幸时，他不能这样反思：‘这个世间的存在就是这样，这个生命的获得就是这样，在这样的世间存在和生命获得中，八种世间法（顺逆境界）跟随世间旋转，世间也跟随八种世间法旋转，即：得与失、誉与毁、称与讥、乐与苦。’ 他遭遇了失去亲人的不幸、或失去财富的不幸、或遭遇疾病的不幸时，就悲伤、忧愁、哀叹、捶胸痛哭、陷入迷乱。

“另外，诸比丘！这里，某人遭遇了失去亲人的不幸、或失去财富的不幸、或遭遇疾病的不幸时，他能这样反思：‘这个世间的存在就是这样，这个生命的获得就是这样，在这样的世间存在和生命获得中，八种世间法跟随世间旋转，世间也跟随八种世间法旋转，即：得与失、誉与毁、称与讥、乐与苦。’ 他遭遇了失去亲人的不幸、或失去财富的不幸、或遭遇疾病的不幸时，不悲伤、不忧愁、不哀叹、不捶胸痛哭、不陷入迷乱。

诸比丘！‘在危难困境中，可以了解毅力；而且…（条件同前）’之前这样说，就是基于这个原因说的。

五 “诸比丘！‘通过交谈讨论，可以了解智慧；而且…不是没有智慧者。’这话是基于什么说的呢？

诸比丘！这里，一个人与另一个人交谈讨论时，这样了解到：‘从这位尊者的思路（原：显露/途径）、表达方式（原：努力/倾向）以及提问的方式来看，这位尊者没有智慧，这位尊者不是有智慧的人。为什么呢？因为这位尊者不能阐述甚深、寂静、殊胜、超越逻辑思维、微细、唯智者所能理解的义理。而且，这位尊者所说的法，他不能够，无论是简略地还是详细地，解释其意义、开示、建立、阐明、辨析、使其明了。这位尊者没有智慧，这位尊者不是有智慧的人。’

“譬如，诸比丘！一个有视力的人站在湖边，看见一条小鱼跃出水面。他会这样想：‘从这条鱼的跳跃方式、它激起的水波以及它的速度来看，这是一条小鱼，不是大鱼。’完全一样，诸比丘！一个人与另一个人交谈讨论时，这样了解到：‘从这位尊者的思路、表达方式以及提问的方式来看，这位尊者没有智慧，这位尊者不是有智慧的人。为什么呢？因为这位尊者不能阐述甚深…唯智者所能理解的义理。而且，这位尊者所说的法…不能使其明了。这位尊者没有智慧，这位尊者不是有智慧的人。’

“另外，诸比丘！一个人与另一个人交谈讨论时，这样了解到：‘从这位尊者的思路、表达方式以及提问的方式来看，这位尊者有智慧，这位尊者不是没有智慧的人。为什么呢？因为这位尊者能够阐述甚深、寂静、殊胜、超越逻辑思维、微细、唯智者所能理解的义理。而且，这位尊者所说的法，他能够，无论是简略地还是详细地，解释其意义、开示、建立、阐明、辨析、使其明了。这位尊者有智慧，这位尊者不是没有智慧的人。’

“譬如，诸比丘！一个有视力的人站在湖边，看见一条大鱼跃出水面。他会这样想：‘从这条鱼的跳跃方式、它激起的水波以及它的速度来看，这是一条大鱼，不是小鱼。’完全一样，诸比丘！一个人与另一个人交谈讨论时，这样了解到：‘从这位尊者的思路、表达方式以及提问的方式来看，这位尊者有智慧，这位尊者不是没有智慧的人。为什么呢？因为这位尊者能够阐述甚深、寂静、殊胜、超越逻辑思维、微细、唯智者所能理解的义理。而且，这位尊者所说的法，他能够，无论是简略地还是详细地，解释其意义、开示、建立、阐明、辨析、使其明了。这位尊者有智慧，这位尊者不是没有智慧的人。’

诸比丘！‘通过交谈讨论，可以了解智慧；而且要通过长时间，不是短时间；要用心留意，不是不用心留意；要有智慧者，不是没有智慧者。’之前这样说，就是基于这个原因说的。

诸比丘！这四种情况，就应通过这四种场合来了解。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.7.7 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 4.151-200)/4.5 Mahāvagga 大品 (AN 4.191-200)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.5.3 Bhaddiyasutta 离车人跋提经 (AN 4.193)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所翻译的经典，以及巴利语佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Bhaddiyasuttaṃ

离车人跋提经

☆ 相关经文 ➾

【一】《增支部经典‧三集‧五十经篇之二‧大品‧Kesamuttisutta 卡拉玛经》(AN 3.66)

【二】《增支部经典‧三集‧五十经篇之二‧大品‧Sāḷhasutta 沙罗经》(AN 3.67)

【三】《增支部经典‧四集‧五十经篇之四‧故思品‧Mahāpadesasutta 四大教法经》(AN 4.180)

【四】《增支部经典‧四集‧五十经篇之四‧大品‧Bhaddiyasutta 离车人跋提经》(AN 4.193)

第一章 ✩ 十二恶法的判断 The criterion for rejection

﹝全一卷 ➲﹞ 193. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.

一时，世尊住在毗舍离大林中的重阁讲堂。

Atha kho bhaddiyo licchavi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

那时，离车人跋提去到世尊那里；到了之后，问候世尊，然后坐在一边。

Ekamantaṃ nisinno kho bhaddiyo licchavi bhagavantaṃ etadavoca –

坐在一边的离车人跋提对世尊这样说：

“Sutaṃ metaṃ, bhante –

“祥善者！我听说了这件事，内容是：

‘māyāvī samaṇo gotamo āvaṭṭaniṃ māyaṃ [āvaṭṭanīmāyaṃ (sī.), āvaṭṭanimāyaṃ (syā. kaṃ. ka.) ma. ni. 2.60 passitabbaṃ] jānāti yāya aññatitthiyānaṃ sāvake āvaṭṭetī’ti.

‘沙门乔达摩有幻术，懂得一种引诱术，用它来引诱其他教派的弟子。’

Ye te, bhante, evamāhaṃsu – ‘māyāvī samaṇo gotamo āvaṭṭaniṃ māyaṃ jānāti yāya aññatitthiyānaṃ sāvake āvaṭṭetī’ti,

祥善者！那些这样说：‘沙门乔达摩有幻术，懂得引诱术，用它来引诱其他教派的弟子’的人，

kacci te, bhante, bhagavato vuttavādino,

祥善者！他们是如实转述世尊的话吗？

na ca bhagavantaṃ abhūtena abbhācikkhanti,

而且，他们没有用不真实的事情来诽谤世尊吧？

dhammassa ca anudhammaṃ byākaronti,

而且，他们解释的是符合正法的道理吗？

na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgacchati,

而且，任何（与他们）进行符合法义的讨论，都不会使对方陷入应受指责的境地吧？

anabbhakkhātukāmā hi mayaṃ, bhante, bhagavantan”ti?

祥善者！因为我们实在不想诽谤世尊。”

第一节 ❦ 如实态度 ─➢ 不要相信谣言 Don't believe rumors

“Etha tumhe, bhaddiya,

（世尊说：）“‘善来，跋提！

mā anussavena,

❶ （你们）不要因为传说而相信——通过反复听说；

mā paramparāya,

❷ 不要因为传统而相信；

mā itikirāya,

❸ 不要因为谣传或报告而相信；

mā piṭakasampadānena,

❹ 不要因为符合经书而相信；

mā takkahetu,

❺ 不要因为逻辑推理而相信——通过推测；

mā nayahetu,

❻ 不要因为哲学思辨而相信——通过公理；

mā ākāraparivitakkena,

❼ 不要因为表面现象而相信——看似合理；

mā diṭṭhinijjhānakkhantiyā,

❽ 不要因为与自己的见解一致而相信——偏见符合喜好；

mā bhabbarūpatāya,

❾ 不要因为（说者）看起来可信而相信；

mā ‘samaṇo no garū’ti.

❿ 不要因为‘这位沙门是我们的老师’而相信。’

第二节 ❦ 实证态度 ─➢ 不断发现 Rumors stop at the wise

☆ 十二恶法 ➾ ① 贪心、② 贪行、③ 瞋心、④ 瞋行、⑤ 痴心、⑥ 痴行、⑦ 躁动心、⑧ 躁动行、⑨ 不善、⑩ 有罪、⑪ 智者谴责、⑫ 带来苦果。

☆ 十二善法 ➾ ① 无贪心、② 无贪行、③ 无瞋心、④ 无瞋行、⑤ 无痴心、⑥ 无痴行、⑦ 无躁动心、⑧ 无躁动行、⑨ 善、⑩ 无罪、⑪ 智者称赞、⑫ 带来乐果。

Yadā tumhe, bhaddiya, attanāva jāneyyātha –

跋提！当你们自己知道时——

‘ime dhammā akusalā,

‘① ～⑨ 这些法是不善的，

ime dhammā sāvajjā,

⑩ 这些法是有罪的，

ime dhammā viññugarahitā,

⑪ 这些法是智者所谴责的，

ime dhammā samattā samādinnā ahitāya dukkhāya saṃvattantī’ti,

⑫ 实行和受持这些法，会导致不利和痛苦！’

atha tumhe, bhaddiya, pajaheyyātha.

那时，跋提，你们就应该舍弃它们（这些十二恶法）。”

第二章 ✩ 十二恶法的问答 Greed, hate, and delusion

☆ 十二恶法 ➾ ① 贪心、② 贪行、③ 瞋心、④ 瞋行、⑤ 痴心、⑥ 痴行、⑦ 躁动心、⑧ 躁动行、⑨ 不善、⑩ 有罪、⑪ 智者谴责、⑫ 带来苦果。

第一节 ❦ 贪心 Greed

“Taṃ kiṃ maññatha, bhaddiya, lobho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?

（世尊问：）“跋提！你们怎么想？贪欲在人内心生起时，是为了利益还是为了不利？”

“Ahitāya, bhante”.

（跋提答：）“祥善者！是为了不利。”

第二节 ❦ 贪行 Driven by greed

“Luddho panāyaṃ, bhaddiya, purisapuggalo lobhena abhibhūto pariyādinnacitto

（世尊再问：）“再者，跋提！由于那贪心的人被贪婪（妄想）所征服，心被占据——

一、 杀生 Injure

pāṇampi hanati,

就会杀害生命；

二、 偷盗 Usurp

adinnampi ādiyati,

就会拿取未给予的东西（偷盗）；

三、 邪淫 Adultery

paradārampi gacchati,

就会与他人妻子通奸；

四、 妄语 Defraud

musāpi bhaṇati,

就会说谎；

五、 唆使 Instigate

parampi tathattāya [tadatthāya (ka.) a. ni. 3.66] samādapeti

还会唆使他人也这样做（去犯罪），

yaṃsa hoti dīgharattaṃ ahitāya dukkhāyā”ti.

这会给他带来长久的不利和痛苦吗？”

“Evaṃ, bhante”.

（跋提答：）“是的，祥善者！”

第三节 ❦ 瞋心 Hate

“Taṃ kiṃ maññatha, bhaddiya, doso purisassa…pe… [ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?

（世尊三问：）“跋提！你们怎么想？瞋恨在人内心生起时，是为了利益还是为了不利？”

“Ahitāya, bhante”.

（跋提答：）“祥善者！是为了不利。”

第四节 ❦ 瞋行 Driven by hate

“Duṭṭho panāyaṃ, bhaddiya, purisapuggalo dosena abhibhūto pariyādinnacitto

（世尊四问：）“再者，跋提！由于那瞋心的人被瞋怒（过失）所征服，心被占据——

一、 杀生 Injure

pāṇampi hanati,

就会杀害生命；

二、 偷盗 Usurp

adinnampi ādiyati,

就会拿取未给予的东西；

三、 邪淫 Adultery

paradārampi gacchati,

就会与他人妻子通奸；

四、 妄语 Defraud

musāpi bhaṇati,

就会说谎；

五、 唆使 Instigate

parampi tathattāya samādapeti,

还会唆使他人也这样做（去犯罪），

yaṃ sa hoti dīgharattaṃ ahitāya dukkhāyā”ti.

这会给他带来长久的不利和痛苦吗？”

“Evaṃ, bhante”.

（跋提答：）“是的，祥善者！”

第五节 ❦ 痴心 Delusion

“Taṃ kiṃ maññatha, bhaddiya, ]moho purisassa…pe… [ ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?

（世尊五问：）“跋提！你们怎么想？愚痴在人内心生起时，是为了利益还是为了不利？”

“Ahitāya, bhante”.

（跋提答：）“祥善者！是为了不利。”

第六节 ❦ 痴行 Driven by delusion

“Mūḷho panāyaṃ, bhaddiya, purisapuggalo mohena abhibhūto pariyādinnacitto

（世尊六问：）“再者，跋提！由于那愚痴的人被愚痴（蒙骗）所征服，心被占据——

一、 杀生 Injure

pāṇampi hanati,

就会杀害生命；

二、 偷盗 Usurp

adinnampi ādiyati,

就会拿取未给予的东西；

三、 邪淫 Adultery

paradārampi gacchati,

就会与他人妻子通奸；

四、 妄语 Defraud

musāpi bhaṇati,

就会说谎；

五、 唆使 Instigate

parampi tathattāya samādapeti,

还会唆使他人也这样做（去犯罪），

yaṃ sa hoti dīgharattaṃ ahitāya dukkhāyā”ti.

这会给他带来长久的不利和痛苦吗？”

“Evaṃ, bhante”.]

（跋提答：）“是的，祥善者！”

第七节 ❦ 躁动心 Impetuosity

sārambho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?

（世尊七问：）“跋提！你们怎么想？躁动在人内心生起时，是为了利益还是为了不利？”

“Ahitāya, bhante”.

（跋提答：）“祥善者！是为了不利。”

第八节 ❦ 躁动行 Driven by impetuosity

“Sāraddho panāyaṃ, bhaddiya, purisapuggalo sārambhena abhibhūto pariyādinnacitto

（世尊八问：）“再者，跋提！由于那激情的人被轻率（暴躁）所征服，心被占据——

一、 杀生 Injure

pāṇampi hanati,

就会杀害生命；

二、 偷盗 Usurp

adinnampi ādiyati,

就会拿取未给予的东西；

三、 邪淫 Adultery

paradārampi gacchati,

就会与他人妻子通奸；

四、 妄语 Defraud

musāpi bhaṇati,

就会说谎；

五、 唆使 Instigate

parampi tathattāya samādapeti

还会唆使他人也这样做（去犯罪），

yaṃsa hoti dīgharattaṃ ahitāya dukkhāyā”ti.

这会给他带来长久的不利和痛苦吗？”

“Evaṃ, bhante”.

（跋提答：）“是的，祥善者！”

第九节 ❦ 不善 Maleficent

“Taṃ kiṃ maññatha, bhaddiya, ime dhammā kusalā vā akusalā vā”ti?

（世尊九问：）“跋提！你们怎么想？这些法是善的，还是不善的？”

“Akusalā, bhante”.

（跋提答：）“祥善者！是不善的。”

第十节 ❦ 有罪 Blamable

“Sāvajjā vā anavajjā vā”ti?

（世尊十问：）“是有罪的，还是无罪的？”

“Sāvajjā, bhante”.

（跋提答：）“祥善者！是有罪的。”

第十一节 ❦ 智者谴责 Censured by wise men

“Viññugarahitā vā viññuppasatthā vā”ti?

（世尊十一问：）“是智者所谴责的，还是智者所称赞的？”

“Viññugarahitā, bhante”.

（跋提答：）“祥善者！是智者所谴责的。”

第十二节 ❦ 带来苦果 Calamity

“Samattā samādinnā ahitāya dukkhāya saṃvattanti, no vā? Kathaṃ vā ettha hotī”ti?

（世尊十二问：）“实行和受持（这些十二恶法），会导致不利和痛苦，还是不会？对此，你们怎么认为？”

“Samattā, bhante, samādinnā ahitāya dukkhāya saṃvattanti. Evaṃ no ettha hotī”ti.

（跋提答：）“祥善者！实行和受持（这些十二恶法），会导致不利和痛苦！对此，我们正是这样认为的！”

第三章 ✩ 十二恶法的总结 Summarize the 10-evil deeds

第一节 ❦ 如实态度 ─➢ 不要相信谣言 Don't believe rumors

“Iti kho, bhaddiya, yaṃ taṃ te avocumhā –

（世尊总结说：）“跋提！因此，我对他们说了那些话：

etha tumhe, bhaddiya,

‘“善来，跋提！

mā anussavena,

❶ （你们）不要因为传说而相信——通过反复听说；

mā paramparāya,

❷ 不要因为传统而相信；

mā itikirāya,

❸ 不要因为谣传或报告而相信；

mā piṭakasampadānena,

❹ 不要因为符合经书而相信；

mā takkahetu,

❺ 不要因为逻辑推理而相信——通过推测；

mā nayahetu,

❻ 不要因为哲学思辨而相信——通过公理；

mā ākāraparivitakkena,

❼ 不要因为表面现象而相信——看似合理；

mā diṭṭhinijjhānakkhantiyā,

❽ 不要因为与自己的见解一致而相信——偏见符合喜好；

mā bhabbarūpatāya,

❾ 不要因为（说者）看起来可信而相信；

mā ‘samaṇo no garū’ti.

❿ 不要因为‘这位沙门是我们的老师’而相信。”

第二节 ❦ 实证态度 ─➢ 不断发现 Rumors stop at the wise

☆ 十二恶法 ➾ ① 贪心、② 贪行、③ 瞋心、④ 瞋行、⑤ 痴心、⑥ 痴行、⑦ 躁动心、⑧ 躁动行、⑨ 不善、⑩ 有罪、⑪ 智者谴责、⑫ 带来苦果。

Yadā tumhe, bhaddiya, attanāva jāneyyātha –

跋提！当你们自己知道时——

‘ime dhammā akusalā,

“① ～⑨ 这些法是不善的，

ime dhammā sāvajjā,

⑩ 这些法是有罪的，

ime dhammā viññugarahitā,

⑪ 这些法是智者所谴责的，

ime dhammā samattā samādinnā ahitāya dukkhāya saṃvattantīti,

⑫ 实行和受持这些法，会导致不利和痛苦！”

atha tumhe, bhaddiya, pajaheyyāthā’ti,

那时，跋提，你们就应该舍弃它们（这些十二恶法）。’

iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

我所说的那些话，是基于这个原因而说的。”

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第四章 ✩ 十二善法的判断 The criterion for acceptance

第一节 ❦ 如实态度 ─➢ 不要相信谣言 Don't believe rumors

“Etha tumhe, bhaddiya,

（世尊接着说：）“‘善来，跋提！

mā anussavena,

❶ （你们）不要因为传说而相信——通过反复听说；

mā paramparāya,

❷ 不要因为传统而相信；

mā itikirāya,

❸ 不要因为谣传或报告而相信；

mā piṭakasampadānena,

❹ 不要因为符合经书而相信；

mā takkahetu,

❺ 不要因为逻辑推理而相信——通过推测；

mā nayahetu,

❻ 不要因为哲学思辨而相信——通过公理；

mā ākāraparivitakkena,

❼ 不要因为表面现象而相信——看似合理；

mā diṭṭhinijjhānakkhantiyā,

❽ 不要因为与自己的见解一致而相信——偏见符合喜好；

mā bhabbarūpatāya,

❾ 不要因为（说者）看起来可信而相信；

mā ‘samaṇo no garū’ti.

❿ 不要因为‘这位沙门是我们的老师’而相信。’

第二节 ❦ 实证态度 ─➢ 不断发现 Rumors stop at the wise

☆ 十二恶法 ➾ ① 贪心、② 贪行、③ 瞋心、④ 瞋行、⑤ 痴心、⑥ 痴行、⑦ 躁动心、⑧ 躁动行、⑨ 不善、⑩ 有罪、⑪ 智者谴责、⑫ 带来苦果。

☆ 十二善法 ➾ ① 无贪心、② 无贪行、③ 无瞋心、④ 无瞋行、⑤ 无痴心、⑥ 无痴行、⑦ 无躁动心、⑧ 无躁动行、⑨ 善、⑩ 无罪、⑪ 智者称赞、⑫ 带来乐果。

Yadā tumhe, bhaddiya, attanāva jāneyyātha –

跋提！当你们自己知道时——

‘ime dhammā kusalā,

‘① ～⑨ 这些法是善的，

ime dhammā anavajjā,

⑩ 这些法是无罪的，

ime dhammā viññuppasatthā,

⑪ 这些法是智者所称赞的，

ime dhammā samattā samādinnā hitāya sukhāya saṃvattantī’ti,

⑫ 实行和受持这些法，会带来利益和安乐！’

atha tumhe, bhaddiya, upasampajja vihareyyāthā”ti.

那时，跋提！你们就应该实行并安住于（这些十二善法）！”

第五章 ✩ 十二善法的问答 Absence of greed, hate, and delusion

☆ 十二善法 ➾ ① 无贪心、② 无贪行、③ 无瞋心、④ 无瞋行、⑤ 无痴心、⑥ 无痴行、⑦ 无躁动心、⑧ 无躁动行、⑨ 善、⑩ 无罪、⑪ 智者称赞、⑫ 带来乐果。

第一节 ❦ 无贪心 Non-greed

“Taṃ kiṃ maññatha, bhaddiya, alobho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?

（世尊问：）“跋提！你们怎么想？无贪在人内心生起时，是为了利益还是为了不利？”

“Hitāya, bhante”.

（跋提答：）“祥善者！是为了利益。”

第二节 ❦ 无贪行 Virtue of non-greed

“Aluddho panāyaṃ, bhaddiya, purisapuggalo lobhena anabhibhūto apariyādinnacitto

（世尊再问：）“再者，跋提！那位无贪的人，不被贪婪（妄想）所征服，心不被（贪婪）占据——

一、 不杀生 Non-injure

neva pāṇaṃ hanati,

他既不会杀害生命；

二、 不偷盗 Non-usurp

na adinnaṃ ādiyati,

也不会拿取未给予的东西；

三、 不邪淫 Non-adultery

na paradāraṃ gacchati,

也不会与他人妻子通奸；

四、 不妄语 Non-defraud

na musā bhaṇati,

也不会说谎；

五、 不唆使他人 Non-instigate

parampi tathattāya na samādapeti

也不会唆使他人也这样做（去犯罪），

yaṃ’sa hoti dīgharattaṃ hitāya sukhāyā”ti.

这会给他带来长久的利益和安乐吗？”

“Evaṃ, bhante”.

（跋提答：）“是的，祥善者！”

第三节 ❦ 无瞋心 Non-hate

“Taṃ kiṃ maññatha, bhaddiya, adoso purisassa…pe…

（世尊三问：）“跋提！你们怎么想？无瞋在人内心生起时，是为了利益还是为了不利？”

（跋提答：）“祥善者！是为了利益。”

第四节 ❦ 无瞋行 Virtue of non-hate

（世尊四问：）“再者，跋提！那位无瞋的人不被瞋怒（过失）所征服，心不被占据——

一、 不杀生 Non-injure

既不会杀害生命；

二、 不偷盗 Non-usurp

也不会拿取未给予的东西；

三、 不邪淫 Non-adultery

也不会与他人妻子通奸；

四、 不妄语 Non-defraud

也不会说谎；

五、 不唆使他人 Non-instigate

也不会唆使他人也这样做（去犯罪），这会给他带来长久的利益和安乐吗？”

（跋提答：）“是的，祥善者！”

第五节 ❦ 无痴心 Non-delusion

amoho purisassa…pe…

（世尊五问：）“跋提！你们怎么想？无痴在人内心生起时，是为了利益还是为了不利？”

（跋提答：）“祥善者！是为了利益。”

第六节 ❦ 无痴行 Virtue of non-delusion

（世尊六问：）“再者，跋提！那位无痴的人，不被愚痴（蒙骗）所征服，心不被（愚痴）占据——

一、 不杀生 Non-injure

既不会杀害生命；

二、 不偷盗 Non-usurp

也不会拿取未给予的东西；

三、 不邪淫 Non-adultery

也不会与他人妻子通奸；

四、 不妄语 Non-defraud

也不会说谎；

五、 不唆使他人 Non-instigate

也不会唆使他人也这样做（去犯罪），这会给他带来长久的利益和安乐吗？”

第七节 ❦ 无躁动心 Non-impetuosity

asārambho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?

（世尊七问：）“跋提！你们怎么想？无躁动在人内心生起时，是为了利益还是为了不利？”

“Hitāya, bhante”.

（跋提答：）“祥善者！是为了利益。”

第八节 ❦ 无躁动行 Virtue of non-impetuosity

“Asāraddho panāyaṃ, bhaddiya, purisapuggalo sārambhena anabhibhūto apariyādinnacitto

（世尊八问：）“再者，跋提！那位平静的人不被躁动所征服，心不被占据——

一、 不杀生 Non-injure

neva pāṇaṃ hanati,

既不会杀害生命；

二、 不偷盗 Non-usurp

na adinnaṃ ādiyati,

也不会拿取未给予的东西；

三、 不邪淫 Non-adultery

na paradāraṃ gacchati,

也不会与他人妻子通奸；

四、 不妄语 Non-defraud

na musā bhaṇati,

也不会说谎；

五、 不唆使他人 Non-instigate

parampi tathattāya na samādapeti

也不会唆使他人也这样做（去犯罪），

yaṃ’sa hoti dīgharattaṃ hitāya sukhāyā”ti.

这会给他带来长久的利益和安乐吗？”

“Evaṃ, bhante”.

（跋提答：）“是的，祥善者！”

第九节 ❦ 善 Beneficent

“Taṃ kiṃ maññatha, bhaddiya, ime dhammā kusalā vā akusalā vā”ti?

（世尊九问：）“跋提！你们怎么想？这些法是善的，还是不善的？”

“Kusalā, bhante”.

（跋提答：）“祥善者！是善的。”

第十节 ❦ 无罪 Unimpeachable

“Sāvajjā vā anavajjā vā”ti?

（世尊十问：）“是有罪的，还是无罪的？”

“Anavajjā, bhante”.

（跋提答：）“祥善者！是无罪的。”

第十一节 ❦ 智者称赞 Praise from wise men

“Viññugarahitā vā viññuppasatthā vā”ti?

（世尊十一问：）“是智者所谴责的，还是智者所称赞的？”

“Viññuppasatthā, bhante”.

（跋提答：）“祥善者！是智者所称赞的。”

第十二节 ❦ 带来乐果 Blessedness

“Samattā samādinnā hitāya sukhāya saṃvattanti no vā? Kathaṃ vā ettha hotī”ti?

（世尊十二问：）“实行和受持（这些十二善法），会带来利益和安乐，还是不会？对此，你们怎么认为？”

“Samattā, bhante, samādinnā hitāya sukhāya saṃvattanti. Evaṃ no ettha hotī”ti.

（跋提答：）“祥善者！实行和受持（这些十二善法），会带来利益和安乐！对此，我们正是这样认为的！”

第六章 ✩ 十二善法的总结 Summarize 10 kinds of good deeds

第一节 ❦ 如实态度 ─➢ 不要相信谣言 Don't believe rumors

“Iti kho, bhaddiya, yaṃ taṃ te avocumhā –

（世尊总结说：）“跋提！因此，我对他们说了那些话：

etha tumhe, bhaddiya,

‘“善来，跋提！

mā anussavena,

❶ （你们）不要因为传说而相信——通过反复听说；

mā paramparāya,

❷ 不要因为传统而相信；

mā itikirāya,

❸ 不要因为谣传或报告而相信；

mā piṭakasampadānena,

❹ 不要因为符合经书而相信；

mā takkahetu,

❺ 不要因为逻辑推理而相信——通过推测；

mā nayahetu,

❻ 不要因为哲学思辨而相信——通过公理；

mā ākāraparivitakkena,

❼ 不要因为表面现象而相信——看似合理；

mā diṭṭhinijjhānakkhantiyā,

❽ 不要因为与自己的见解一致而相信——偏见符合喜好；

mā bhabbarūpatāya,

❾ 不要因为（说者）看起来可信而相信；

mā ‘samaṇo no garū’ti.

❿ 不要因为‘这位沙门是我们的老师’而相信。”

第二节 ❦ 实证态度 ─➢ 不断发现 Rumors stop at the wise

☆ 十二善法 ➾ ① 无贪心、② 无贪行、③ 无瞋心、④ 无瞋行、⑤ 无痴心、⑥ 无痴行、⑦ 无躁动心、⑧ 无躁动行、⑨ 善、⑩ 无罪、⑪ 智者称赞、⑫ 带来乐果。

Yadā tumhe, bhaddiya, attanāva jāneyyātha –

跋提！当你们自己知道时——

‘ime dhammā kusalā,

“① ～⑨ 这些法是善的，

ime dhammā anavajjā,

⑩ 这些法是无罪的，

ime dhammā viññuppasatthā,

⑪ 这些法是智者所称赞的，

ime dhammā samattā samādinnā hitāya sukhāya saṃvattantīti,

⑫ 实行和受持这些法，会带来利益和安乐！”

atha tumhe, bhaddiya, upasampajja vihareyyāthā’ti,

那时，跋提！你们就应该实行并安住于（这些十二善法）！’

iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

我所说的那些话，是基于这个原因而说的。”

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第七章 ✩ 结语 Epilog

“Ye kho te, bhaddiya, loke santo sappurisā te sāvakaṃ evaṃ samādapenti –

（世尊说：）“跋提！世间的寂静善士，都是这样训诫弟子的，说：

‘ehi tvaṃ, ambho purisa,

‘喂！善男子，你来——

lobhaṃ vineyya [vineyya vineyya (sī. syā. kaṃ.)] viharāhi.

（一）应当调伏贪欲而住！

Lobhaṃ vineyya viharanto na lobhajaṃ kammaṃ karissasi kāyena vācāya manasā.

正在调伏贪欲而住的人，就不会通过身、语、意造作由贪欲产生的（恶）业；

Dosaṃ vineyya viharāhi.

（二）应当调伏瞋恚而住！

Dosaṃ vineyya viharanto na dosajaṃ kammaṃ karissasi kāyena vācāya manasā.

正在调伏瞋恚而住的人，就不会通过身、语、意造作由瞋恚产生的（恶）业；

Mohaṃ vineyya viharāhi.

（三）应当调伏愚痴而住！

Mohaṃ vineyya viharanto na mohajaṃ kammaṃ karissasi kāyena vācāya manasā.

正在调伏愚痴而住的人，就不会通过身、语、意造作由愚痴产生的（恶）业；

Sārambhaṃ vineyya viharāhi.

（四）应当调伏躁动而住！

Sārambhaṃ vineyya viharanto na sārambhajaṃ kammaṃ karissasi kāyena vācāya manasā’”ti.

正在调伏躁动而住的人，就不会通过身、语、意造作由躁动产生的（恶）业。’”

Evaṃ vutte bhaddiyo licchavi bhagavantaṃ etadavoca –

这样说后，离车人跋提对世尊说：

“abhikkantaṃ, bhante…pe… [abhikkantaṃ, bhante,

“祥善者！太好了！祥善者！太好了！

seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya,

➊ 祥善者！就像扶起倒下的人；

paṭicchannaṃ vā vivareyya,

➋ 就像揭开遮盖的东西；

mūḷhassa vā maggaṃ ācikkheyya,

➌ 就像给迷路的人指路；

andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantī’ti –

➍ 就像在黑暗中举起油灯，让有眼睛的人能看见东西；

evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito.

就像这样，世尊也用种种善巧方便，阐明了正法。

Ete mayaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāma dhammañca bhikkhusaṅghañca.]

祥善者！我们皈依世尊（佛）、皈依正法（法）、皈依比丘僧团（僧）；

upāsakaṃ maṃ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.

请祥善者——世尊，接受我！从今天起，我终生皈依，成为优婆塞（在家男信徒）！”

“Api nu tāhaṃ, bhaddiya, evaṃ avacaṃ –

（世尊问：）“跋提！我曾对你这样说过吗？：

‘ehi me tvaṃ, bhaddiya, sāvako hohi; ahaṃ satthā bhavissāmī’”ti?

‘来吧！跋提！你要做我的弟子，我来做你的老师！’”

“No hetaṃ, bhante”.

（跋提答：）“祥善者！没有。”

“Evaṃvādiṃ kho maṃ, bhaddiya, evamakkhāyiṃ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti –

（世尊说：）“跋提！我明明是这样说、这样教导的，却有些沙门、婆罗门，凭着不真实、空洞、虚假、不存在的事诽谤我，说：

‘māyāvī samaṇo gotamo āvaṭṭaniṃ māyaṃ jānāti yāya aññatitthiyānaṃ sāvake āvaṭṭetī’”ti.

‘沙门乔达摩有幻术，懂得引诱术，用它来引诱其他教派的弟子。’”

“Bhaddikā, bhante, āvaṭṭanī māyā.

（跋提说：）“祥善者！这真是善妙的引诱术，真是美好的幻术！

Kalyāṇī, bhante, āvaṭṭanī māyā.

祥善者！这真是善妙的引诱术，真是美好的幻术！

Piyā me, bhante, ñātisālohitā imāya āvaṭṭaniyā āvaṭṭeyyuṃ, piyānampi me assa ñātisālohitānaṃ dīgharattaṃ hitāya sukhāya.

祥善者！我多么希望我亲爱的亲戚和族人，都能被这种引诱术所引导啊！这样就能给他们带来长久的利益和安乐。

Sabbe cepi, bhante, khattiyā imāya āvaṭṭaniyā āvaṭṭeyyuṃ, sabbesampissa khattiyānaṃ dīgharattaṃ hitāya sukhāya.

祥善者！如果所有的刹帝利都能被这种引诱术所引导，那么所有的刹帝利就都能得到长久的利益和安乐。

Sabbe cepi, bhante, brāhmaṇā… vessā … suddā imāya āvaṭṭaniyā āvaṭṭeyyuṃ, sabbesampissa suddānaṃ dīgharattaṃ hitāya sukhāyā”ti.

祥善者！如果所有的婆罗门……吠舍……首陀都能被这种引诱术所引导，那么所有的首陀就都能得到长久的利益和安乐。”

“Evametaṃ, bhaddiya, evametaṃ, bhaddiya!

（世尊最后说：）“跋提！正是这样！跋提！正是这样！

Sabbe cepi, bhaddiya, khattiyā imāya āvaṭṭaniyā āvaṭṭeyyuṃ akusaladhammappahānāya kusaladhammūpasampadāya, sabbesampissa khattiyānaṃ dīgharattaṃ hitāya sukhāya.

跋提！如果所有的刹帝利，为了断除不善法、成就善法而被这种（法）所引导，那么所有的刹帝利就都能得到长久的利益和安乐。

Sabbe cepi, bhaddiya, brāhmaṇā… vessā… suddā āvaṭṭeyyuṃ akusaladhammappahānāya kusaladhammūpasampadāya, sabbesampissa suddānaṃ dīgharattaṃ hitāya sukhāya.

跋提！如果婆罗门……吠舍……首陀，为了断除不善法、成就善法而被这种（法）所引导，那么所有的首陀就都能得到长久的利益和安乐。

Sadevako cepi, bhaddiya, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā imāya āvaṭṭaniyā āvaṭṭeyyuṃ [āvaṭṭeyya (?)] akusaladhammappahānāya kusaladhammūpasampadāya, sadevakassapissa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṃ hitāya sukhāya.

跋提！如果包括天神、魔罗、梵天在内的这个世界，以及沙门、婆罗门、天人、人类，为了断除不善法、成就善法而被这种（法）所引导，那么包括天神、魔罗、梵天在内的这个世界，以及沙门、婆罗门、天人、人类，就都能得到长久的利益和安乐。

Ime cepi, bhaddiya, mahāsālā imāya āvaṭṭaniyā āvaṭṭeyyuṃ akusaladhammappahānāya kusaladhammūpasampadāya, imesampissa mahāsālānaṃ dīgharattaṃ hitāya sukhāya ( ) [(sace ceteyyuṃ) (sī. syā. kaṃ. pī.), (āvaṭṭeyyuṃ) (ka.) a. ni. 8.44]. Ko pana vādo manussabhūtassā”ti!

跋提！如果这些大娑罗树，为了断除不善法、成就善法而被这种（法）所引导的话（如果它们能够这样思维的话），它们都能得到长久的利益和安乐，更何况是人呢！”

Tatiyaṃ.

（离车人跋提经 ～大品‧）第三（经结束）

～《增支部经典‧四集‧五十经篇之四‧大品‧Bhaddiyasutta 离车人跋提经》(AN 4.193)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.6.10 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 4.151-200)/4.5 Mahāvagga 大品 (AN 4.191-200)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.5.4 Sāmugiyasutta 沙布迦邑 (AN 4.194)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所翻译的经典，以及巴利语佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Sāmugiyasuttaṃ

沙布迦邑经

☆ 四遍净精勤分 ➾

⓵ “戒清净”遍净精勤分──波罗提木叉；

⓶ “心清净”遍净精勤分──具足第四禅；

⓷ “见清净”遍净精勤分──彻见四圣谛；

⓸ “解脱清净”遍净精勤分──触证正解脱。

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第一章 ✫ 前言

194. Ekaṃ samayaṃ āyasmā ānando koliyesu viharati sāmugaṃ nāma [sāpūgaṃ nāma (sī. syā. kaṃ. pī.)] koliyānaṃ nigamo.

一时，具寿阿难住在拘利族一个名叫沙布迦的市镇。

Atha kho sambahulā sāmugiyā koliyaputtā yenāyasmā ānando tenupasaṅkamiṃsu;

那时，许多住在沙布迦的拘利族人（族姓子）来到具寿阿难那里。

upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdiṃsu.

到了之后，问候具寿阿难，然后坐在一边。

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第二章 ✫ 简介四遍净精勤分

Ekamantaṃ nisinne kho te sāmugiye koliyaputte āyasmā ānando etadavoca –

具寿阿难对坐在一边的那些沙布迦拘利族人说：

“Cattārimāni, byagghapajjā, pārisuddhipadhāniyaṅgāni

“虎足（拘利族人的别称）！有这四种遍净精勤分，

tena bhagavatā jānatā passatā arahatā sammāsambuddhena

是由那位知者（了知一切者）、见者（彻见实相者）、阿拉汉（应供者）、正等觉者（圆满觉悟者）的世尊，

sammadakkhātāni sattānaṃ visuddhiyā

为了众生的清净，所正确教示的：

sokaparidevānaṃ [sokapariddavānaṃ (sī.)] samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya.

（它们能使人）超越愁悲、灭除苦忧、证得正道、实现涅槃。

Katamāni cattāri?

是哪四种呢？

Sīlapārisuddhipadhāniyaṅgaṃ,

➊ 戒清净遍净精勤分；

cittapārisuddhipadhāniyaṅgaṃ,

➋ 心清净遍净精勤分；

diṭṭhipārisuddhipadhāniyaṅgaṃ,

➌ 见清净遍净精勤分；

vimuttipārisuddhipadhāniyaṅgaṃ.

➍ 解脱清净遍净精勤分。

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第三章 ✫ 详说四遍净精勤分

第一节 ❦ 戒清净──波罗提木叉

“Katamañca, byagghapajjā, sīlapārisuddhipadhāniyaṅgaṃ?

虎足！什么是戒清净遍净精勤分呢？

Idha, byagghapajjā, bhikkhu

虎足！在此，有比丘，

sīlavā hoti…pe… samādāya sikkhati sikkhāpadesu.

[bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno,

具足戒行，安住于守护波罗提木叉律仪，具有正确的行为和活动范围，

aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.]

即使对微小的过错也视为危险，并接受、遵行各项学处。

Ayaṃ vuccati, byagghapajjā, sīlapārisuddhi.

虎足！这称为‘戒清净’。

Iti evarūpiṃ sīlapārisuddhiṃ

像这样，对于这种戒清净——

aparipūraṃ vā paripūressāmi paripūraṃ vā tattha tattha paññāya anuggahessāmīti,

尚未圆满的，我将使其圆满；已经圆满的，我将通过智慧在各方面维护它；

yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca,

于此所做的意欲、努力、勤奋、策励、不退转、正念、正知，

idaṃ vuccati, byagghapajjā, sīlapārisuddhipadhāniyaṅgaṃ.

虎足！这称为‘戒清净遍净精勤分’。

第二节 ❦ 心清净──具足第四禅

“Katamañca, byagghapajjā, cittapārisuddhipadhāniyaṅgaṃ?

虎足！什么是心清净遍净精勤分呢？

Idha, byagghapajjā, bhikkhu

虎足！在此，有比丘，

vivicceva kāmehi…pe… catutthaṃ jhānaṃ upasampajja viharati.

[vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.

⑴ 远离了欲乐，远离了不善法，进入并安住于有寻、有伺、由远离产生的喜和乐的初禅。

Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.

⑵ 平息了寻和伺，内心变得宁静，心达到专一，进入并安住于无寻、无伺、由定产生的喜和乐的第二禅。

Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati.

⑶ 离喜之后，安住于舍，保持正念和正知，身体感受到乐。体验圣者们所说的，进入并安住于‘具足舍、念、乐住’的第三禅。

Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.]

⑷ 断除了乐和苦，并且先前经历的喜和忧也已消失，进入并安住于不苦不乐、由舍而念清净的第四禅。

Ayaṃ vuccati, byagghapajjā, cittapārisuddhi.

虎足！这称为‘心清净’。

Iti evarūpiṃ cittapārisuddhiṃ

像这样，对于这种心清净——

aparipūraṃ vā paripūressāmi paripūraṃ vā tattha tattha paññāya anuggahessāmīti,

尚未圆满的，我将使其圆满；已经圆满的，我将通过智慧在各方面维护它；

yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca,

于此所做的意欲、努力、勤奋、策励、不退转、正念、正知，

idaṃ vuccati, byagghapajjā, cittapārisuddhipadhāniyaṅgaṃ.

虎足！这称为‘心清净遍净精勤分’。

第三节 ❦ 见清净──彻见四圣谛

“Katamañca, byagghapajjā, diṭṭhipārisuddhipadhāniyaṅgaṃ?

虎足！什么是见清净遍净精勤分呢？

Idha, byagghapajjā, bhikkhu

虎足！在此，有比丘——

‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti…pe…

⑴ 如实了知‘这是苦’；

[‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti,

⑵ 如实了知‘这是苦的生起’；

‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti,]

⑶ 如实了知‘这是苦的寂灭’；

‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.

⑷ 如实了知‘这是导致苦寂灭的道路’。

Ayaṃ vuccati, byagghapajjā, diṭṭhipārisuddhi.

虎足！这称为‘见清净’。

Iti evarūpiṃ diṭṭhipārisuddhiṃ

像这样，对于这种见清净——

aparipūraṃ vā…pe… tattha tattha paññāya anuggahessāmīti,

尚未圆满的，我将使其圆满；已经圆满的，我将通过智慧在各方面维护它；

yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca,

于此所做的意欲、努力、勤奋、策励、不退转、正念、正知，

idaṃ vuccati, byagghapajjā, diṭṭhipārisuddhipadhāniyaṅgaṃ.

虎足！这称为‘见清净遍净精勤分’。

第四节 ❦ 解脱清净──触证正解脱

“Katamañca, byagghapajjā, vimuttipārisuddhipadhāniyaṅgaṃ?

虎足！什么是解脱清净遍净精勤分呢？

Sa kho so, byagghapajjā, ariyasāvako

虎足！在此，那位圣弟子，

iminā ca sīlapārisuddhipadhāniyaṅgena samannāgato

⑴ 成就了这戒清净遍净精勤分；

iminā ca cittapārisuddhipadhāniyaṅgena samannāgato

⑵ 成就了这心清净遍净精勤分；

iminā ca diṭṭhipārisuddhipadhāniyaṅgena samannāgato

⑶ 成就了这见清净遍净精勤分；

rajanīyesu dhammesu cittaṃ virājeti, vimocanīyesu dhammesu cittaṃ vimoceti.

对于能引生染欲的法，他的心远离染欲；对于能引生解脱的法，他的心趋向解脱。

So rajanīyesu dhammesu cittaṃ virājetvā, vimocanīyesu dhammesu cittaṃ vimocetvā sammāvimuttiṃ phusati.

⑷ 他对引生染欲的法，心已离染；对引生解脱的法，心已解脱，他亲身体证了正确的解脱。

Ayaṃ vuccati, byagghapajjā, vimuttipārisuddhi.

虎足！这称为‘解脱清净’。

Iti evarūpiṃ vimuttipārisuddhiṃ

像这样，对于这种解脱清净——

aparipūraṃ vā paripūressāmi paripūraṃ vā tattha tattha paññāya anuggahessāmīti,

尚未圆满的，我将使其圆满；已经圆满的，我将通过智慧在各方面维护它；

yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca,

于此所做的意欲、努力、勤奋、策励、不退转、正念、正知，

idaṃ vuccati, byagghapajjā, vimuttipārisuddhipadhāniyaṅgaṃ.

虎足！这称为‘解脱清净遍净精勤分’。

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第四章 ✫ 总结

“Imāni kho, byagghapajjā, cattāri pārisuddhipadhāniyaṅgāni

虎足！这就是那四种遍净精勤分，

tena bhagavatā jānatā passatā arahatā sammāsambuddhena

是由那位知者（了知一切者）、见者（彻见实相者）、阿拉汉（应供者）、正等觉者（圆满觉悟者）的世尊，

sammadakkhātāni sattānaṃ visuddhiyā

为了众生的清净，所正确教示的：

sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāyā”ti.

（它们能使人）超越愁悲、灭除苦忧、证得正道、实现涅槃。”

Catutthaṃ.

沙布迦邑经 ～大品‧第四经结束

～《增支部经典‧四集‧五十经篇之四‧大品‧Sāmugiyasutta 沙布迦邑经》(AN 4.194)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 4.151-200)/4.5 Mahāvagga 大品 (AN 4.191-200)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.5.5 Vappasutta 瓦玻经 (AN 4.195)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Vappasuttaṃ

195. Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Atha kho vappo sakko nigaṇṭhasāvako yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahāmoggallānaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho vappaṃ sakkaṃ nigaṇṭhasāvakaṃ āyasmā mahāmoggallāno etadavoca –

“Idhassa, vappa, kāyena saṃvuto vācāya saṃvuto manasā saṃvuto avijjāvirāgā vijjuppādā. Passasi no tvaṃ, vappa, taṃ ṭhānaṃ yatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ [anvāssaveyyuṃ (ka.)] abhisamparāyan”ti? “Passāmahaṃ, bhante, taṃ ṭhānaṃ. Idhassa, bhante, pubbe pāpakammaṃ kataṃ avipakkavipākaṃ. Tatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāyan”ti. Ayañceva kho pana āyasmato mahāmoggallānassa vappena sakkena nigaṇṭhasāvakena saddhiṃ antarākathā vippakatā hoti.

Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṃ mahāmoggallānaṃ etadavoca –

“Kāya nuttha, moggallāna, etarahi kathāya sannisinnā; kā ca pana vo antarākathā vippakatā”ti? “Idhāhaṃ, bhante, vappaṃ sakkaṃ nigaṇṭhasāvakaṃ etadavocaṃ – ‘idhassa, vappa, kāyena saṃvuto vācāya saṃvuto manasā saṃvuto avijjāvirāgā vijjuppādā. Passasi no tvaṃ, vappa, taṃ ṭhānaṃ yatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāyan’ti? Evaṃ vutte, bhante, vappo sakko nigaṇṭhasāvako maṃ etadavoca – ‘passāmahaṃ, bhante, taṃ ṭhānaṃ. Idhassa, bhante, pubbe pāpakammaṃ kataṃ avipakkavipākaṃ. Tatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāyan’ti. Ayaṃ kho no, bhante, vappena sakkena nigaṇṭhasāvakena saddhiṃ antarākathā vippakatā; atha bhagavā anuppatto”ti.

Atha kho bhagavā vappaṃ sakkaṃ nigaṇṭhasāvakaṃ etadavoca – “sace me tvaṃ, vappa, anuññeyyañceva anujāneyyāsi, paṭikkositabbañca paṭikkoseyyāsi, yassa ca me bhāsitassa atthaṃ na jāneyyāsi mamevettha uttari paṭipuccheyyāsi – ‘idaṃ, bhante, kathaṃ, imassa ko attho’ti, siyā no ettha kathāsallāpo”ti. “Anuññeyyañcevāhaṃ, bhante, bhagavato anujānissāmi, paṭikkositabbañca paṭikkosissāmi, yassa cāhaṃ bhagavato bhāsitassa atthaṃ na jānissāmi bhagavantaṃyevettha uttari paṭipucchissāmi – ‘idaṃ bhante, kathaṃ, imassa ko attho’ti? Hotu no ettha kathāsallāpo”ti.

“Taṃ kiṃ maññasi, vappa, ye kāyasamārambhapaccayā uppajjanti āsavā vighātapariḷāhā, kāyasamārambhā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti. So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti, sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhi [viññūhīti (sī. pī. ka.) saṃ. ni. 4.364 passitabbaṃ]. Passasi no tvaṃ, vappa, taṃ ṭhānaṃ yatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāyan”ti? “No hetaṃ, bhante”.

“Taṃ kiṃ maññasi, vappa, ye vacīsamārambhapaccayā uppajjanti āsavā vighātapariḷāhā, vacīsamārambhā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti. So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhi. Passasi no tvaṃ, vappa, taṃ ṭhānaṃ yatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāyan”ti? “No hetaṃ, bhante”.

“Taṃ kiṃ maññasi, vappa, ye manosamārambhapaccayā uppajjanti āsavā vighātapariḷāhā, manosamārambhā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti. So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhi. Passasi no tvaṃ, vappa, taṃ ṭhānaṃ yatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāyan”ti? “No hetaṃ, bhante”.

“Taṃ kiṃ maññasi, vappa, ye avijjāpaccayā uppajjanti āsavā vighātapariḷāhā, avijjāvirāgā vijjuppādā evaṃsa te āsavā vighātapariḷāhā na honti. So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhi. Passasi no tvaṃ, vappa, taṃ ṭhānaṃ yatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāyan”ti? “No hetaṃ, bhante”.

“Evaṃ sammā vimuttacittassa kho, vappa, bhikkhuno cha satatavihārā adhigatā honti. So cakkhunā rūpaṃ disvā neva sumano hoti na dummano; upekkhako viharati sato sampajāno. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe... jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññā neva sumano hoti na dummano; upekkhako viharati sato sampajāno. So kāyapariyantikaṃ vedanaṃ vediyamāno ‘kāyapariyantikaṃ vedanaṃ vediyāmī’ti pajānāti; jīvitapariyantikaṃ vedanaṃ vediyamāno ‘jīvitapariyantikaṃ vedanaṃ vediyāmī’ti pajānāti; ‘kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītī bhavissantī’ti pajānāti”.

“Seyyathāpi, vappa, thūṇaṃ paṭicca chāyā paññāyati. Atha puriso āgaccheyya kuddālapiṭakaṃ ādāya. So taṃ thūṇaṃ mūle chindeyya; mūle chinditvā palikhaṇeyya; palikhaṇitvā mūlāni uddhareyya, antamaso usīranāḷimattānipi [usīranāḷamattānipi (sī.)]. So taṃ thūṇaṃ khaṇḍākhaṇḍikaṃ chindeyya. Khaṇḍākhaṇḍikaṃ chetvā phāleyya. Phāletvā sakalikaṃ sakalikaṃ kareyya. Sakalikaṃ sakalikaṃ katvā vātātape visoseyya. Vātātape visosetvā agginā ḍaheyya. Agginā ḍahetvā masiṃ kareyya. Masiṃ karitvā mahāvāte vā ophuṇeyya nadiyā vā sīghasotāya pavāheyya. Evaṃ hissa, vappa, yā thūṇaṃ paṭicca chāyā sā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā.

“Evamevaṃ kho, vappa, evaṃ sammā vimuttacittassa bhikkhuno cha satatavihārā adhigatā honti. So cakkhunā rūpaṃ disvā neva sumano hoti na dummano; upekkhako viharati sato sampajāno. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya neva sumano hoti na dummano; upekkhako viharati sato sampajāno. So kāyapariyantikaṃ vedanaṃ vediyamāno ‘kāyapariyantikaṃ vedanaṃ vediyāmī’ti pajānāti; jīvitapariyantikaṃ vedanaṃ vediyamāno ‘jīvitapariyantikaṃ vedanaṃ vediyāmī’ti pajānāti; ‘kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītī bhavissantī’ti pajānāti”.

Evaṃ vutte vappo sakko nigaṇṭhasāvako bhagavantaṃ etadavoca – “seyyathāpi, bhante, puriso udayatthiko assapaṇiyaṃ poseyya. So udayañceva nādhigaccheyya, uttariñca kilamathassa vighātassa bhāgī assa. Evamevaṃ kho ahaṃ, bhante, udayatthiko bāle nigaṇṭhe payirupāsiṃ. Svāhaṃ udayañceva nādhigacchiṃ, uttariñca kilamathassa vighātassa bhāgī ahosiṃ. Esāhaṃ, bhante, ajjatagge yo me bālesu nigaṇṭhesu pasādo taṃ mahāvāte vā ophuṇāmi nadiyā vā sīghasotāya pavāhemi. Abhikkantaṃ, bhante…pe… upāsakaṃ maṃ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

一百九十五 瓦玻经

一 有一次，世尊住在释迦族迦毗罗卫城的尼拘律园。那时，释迦族人瓦玻，一位尼乾陀的弟子，去拜访尊者大目犍连。到了之后，问候尊者大目犍连……乃至……尊者大目犍连对坐在一旁的尼乾陀弟子释迦族人瓦玻说：

“瓦玻！这里，有人身（行）防护，语（言）防护，意（念）防护，通过无明的无欲和明（智慧）的生起。瓦玻，你是否看到，由于什么因缘，导致（会引发）痛苦感受的诸漏在未来会流入这个人那里的处所？”

“尊者！我看到那个处所。尊者！这里，（如果）过去所造的恶业，其异熟果尚未成熟，以此因缘，这个人未来将感受痛苦，诸漏会流入他那里。”

二 然而，尊者大目犍连与尼乾陀弟子释迦族人瓦玻的这段谈话尚未结束，世尊刚好在傍晚时分，从静坐处起身，前往讲堂。到了之后，在铺设好的座位上坐下。坐下后，世尊对尊者大目犍连说：

“目犍连！你们现在正坐在一起谈论什么？你们中断的谈话又是什么内容？”

“尊者！我刚才对尼乾陀弟子释迦族人瓦玻这样说：‘瓦玻！这里，有人身（行）防护，语（言）防护，意（念）防护，通过无明的无欲和明（智慧）的生起。瓦玻，你是否看到，由于什么因缘，导致（会引发）痛苦感受的诸漏在未来会流入这个人那里的处所？’ 尊者！当我这样说时，尼乾陀弟子释迦族人瓦玻对我这样说：‘尊者！我看到那个处所。尊者！这里，（如果）过去所造的恶业，其异熟果尚未成熟，以此因缘，这个人未来将感受痛苦，诸漏会流入他那里。’ 尊者！我们与尼乾陀弟子释迦族人瓦玻的这段谈话还没有结束，世尊就刚好到来了。”

三 这时，世尊对尼乾陀弟子释迦族人瓦玻说：

“瓦玻！如果你对我（的话），应该赞同的就赞同，应该反驳的就反驳；还有，如果对我所说的义理不理解，可以就此进一步问我：‘尊者！这是怎么回事？这其中的意思是什么？’ 这样，我们之间就可以进行讨论了。”

“尊者！我对世尊（的话），应该赞同的我会赞同，应该反驳的我会反驳；还有，如果我对于世尊所说的义理不理解，我会就此进一步请教世尊：‘尊者！这是怎么回事？这其中的意思是什么？’ 让我们就此进行讨论吧。”

四 “瓦玻！你怎么认为？凡是由于身体行为的发起而生起的诸漏、苦恼、热恼，对于停止了身体行为的人来说，这样，那些诸漏、苦恼、热恼就不会存在。他不再造作新业，旧业通过不断地接触而消尽，（这是）当生可见的灭尽，无时的，欢迎来看的，导向（涅槃）的，智者各自应证知的。

瓦玻！你是否看到，有什么因缘，使得（会引发）痛苦感受的诸漏未来会流入这个人那里的处所吗？”

“尊者！没有这样的事。”

五 “瓦玻！你怎么认为？凡是由于语言行为的发起而生起的诸漏、苦恼、热恼，对于停止了语言行为的人来说，这样，那些诸漏、苦恼、热恼就不会存在。他不再造作新业，旧业通过不断地接触而消尽。（这是）当生可见的灭尽，无时的，欢迎来看的，导向（涅槃）的，智者各自应证知的。

瓦玻！你是否看到，有什么因缘，使得（会引发）痛苦感受的诸漏未来会流入这个人那里的处所吗？”

“尊者！没有这样的事。”

六 “瓦玻！你怎么认为？凡是由于意念行为的发起……乃至……对于停止了意念行为的人来说，这样，那些诸漏、苦恼、热恼就不会存在。他不再造作新业……你看到那个处所吗？”

“尊者！没有这样的事。”

七 “瓦玻！你怎么认为？凡是由于无明的缘故而生起的诸漏、苦恼、热恼，通过无明的无欲和明（智慧）的生起之后，这样，那些诸漏、苦恼、热恼就不会存在；他不再造作新业……你看到那个处所吗？”

“尊者！没有这样的事。”

八 “瓦玻！对于这样心善解脱的比丘，他成就了六种恒住。他眼看到色之后，既不喜悦也不忧愁；他安住于舍，具念、具知。耳听到声之后……乃至……身接触所触之后……意了知法之后，既不喜悦也不忧愁；他安住于舍，具念、具知。他感受以身体为终结的感受时，了知‘我感受以身体为终结的感受’；感受以生命为终结的感受时，了知‘我感受以生命为终结的感受’；他了知：‘身体败坏、生命结束后，就在此处，一切所感受的、不被乐受的都将寂灭。’”

九 “瓦玻！譬如，如同影子依赖柱子而显现。这时有个人带着锄头和篮子来了。他从根部砍断那根柱子；砍断后挖掘；挖掘后拔出（所有）根，乃至像香根草根那样细小的根（都拔出）。他把那根柱子砍成 खंड；砍成 खंड后劈开；劈开后劈成小片；劈成小片后，在风和日头下晒干；在风和日头下晒干后，用火烧掉；用火烧掉后，变成灰烬；变成灰烬后，或在大风中吹散，或在河的急流中冲走。瓦玻！这样，那依赖柱子的影子就被根除了，如同被砍头的多罗树一样，不能再生，未来不再生起。

十 瓦玻！正是这样，对于这样心善解脱的比丘，他成就了六种恒住。他眼看到色之后……是具念、具知，耳听到声之后……身接触所触之后，意了知法之后，既不喜悦也不忧愁；他安住于舍，是具念、具知。他以身体为终结……乃至……当了知（它们）将寂灭。”

十一 听了这番话，尼乾陀弟子释迦族人瓦玻对世尊说：

“尊者！譬如有人想要财富，想贩马。但他不仅得不到财富，最终只会得到疲劳和苦恼。正是这样，尊者！我想要从愚痴的尼乾陀那里得到利益而去侍奉他们，我不仅没得到利益，反而最终只得到疲劳和苦恼。尊者！从今天起，我对于那些愚痴的尼乾陀们的信心，（就像灰烬一样）让它在大风中吹散，或在河的急流中冲走吧！

尊者！太好了！……乃至……尊者！请世尊接受我，从今天起，终生归依，成为优婆塞。”

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 4.151-200)/4.5 Mahāvagga 大品 (AN 4.191-200)”

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【经名】 4.5.6 Sāḷhasutta 萨罗哈经 (AN 4.196)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Sāḷhasuttaṃ

196. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho sāḷho ca licchavi abhayo ca licchavi yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho sāḷho licchavi bhagavantaṃ etadavoca –

“Santi, bhante, eke samaṇabrāhmaṇā dvayena oghassa nittharaṇaṃ paññapenti – sīlavisuddhihetu ca tapojigucchāhetu ca. Idha, bhante, bhagavā kimāhā”ti?

“Sīlavisuddhiṃ kho ahaṃ, sāḷha, aññataraṃ sāmaññaṅganti vadāmi. Ye te, sāḷha, samaṇabrāhmaṇā tapojigucchāvādā tapojigucchāsārā tapojigucchāallīnā viharanti, abhabbā te oghassa nittharaṇāya. Yepi te, sāḷha, samaṇabrāhmaṇā aparisuddhakāyasamācārā aparisuddhavacīsamācārā aparisuddhamanosamācārā aparisuddhājīvā, abhabbā te ñāṇadassanāya anuttarāya sambodhāya.

“Seyyathāpi, sāḷha, puriso nadiṃ taritukāmo tiṇhaṃ kuṭhāriṃ [kudhāriṃ (ka.)] ādāya vanaṃ paviseyya. So tattha passeyya mahatiṃ sālalaṭṭhiṃ ujuṃ navaṃ akukkuccakajātaṃ. Tamenaṃ mūle chindeyya; mūle chetvā agge chindeyya; agge chetvā sākhāpalāsaṃ suvisodhitaṃ visodheyya; sākhāpalāsaṃ suvisodhitaṃ visodhetvā kuṭhārīhi taccheyya; kuṭhārīhi tacchetvā vāsīhi taccheyya; vāsīhi tacchetvā lekhaṇiyā likheyya; lekhaṇiyā likhitvā pāsāṇaguḷena dhoveyya [dhopeyya (sī. syā. kaṃ. pī.)]; pāsāṇaguḷena dhovetvā nadiṃ patāreyya.

“Taṃ kiṃ maññasi, sāḷha, bhabbo nu kho so puriso nadiṃ taritun”ti? “No hetaṃ, bhante”. “Taṃ kissa hetu”? “Asu hi, bhante, sālalaṭṭhi bahiddhā suparikammakatā anto avisuddhā. Tassetaṃ pāṭikaṅkhaṃ – sālalaṭṭhi saṃsīdissati, puriso anayabyasanaṃ āpajjissatī”ti.

“Evamevaṃ kho, sāḷha, ye te samaṇabrāhmaṇā tapojigucchāvādā tapojigucchāsārā tapojigucchāallīnā viharanti, abhabbā te oghassa nittharaṇāya. Yepi te, sāḷha, samaṇabrāhmaṇā aparisuddhakāyasamācārā aparisuddhavacīsamācārā aparisuddhamanosamācārā aparisuddhājīvā, abhabbā te ñāṇadassanāya anuttarāya sambodhāya.

“Ye ca kho te, sāḷha, samaṇabrāhmaṇā na tapojigucchāvādā na tapojigucchāsārā na tapojigucchāallīnā viharanti, bhabbā te oghassa nittharaṇāya. Yepi te, sāḷha, samaṇabrāhmaṇā parisuddhakāyasamācārā parisuddhavacīsamācārā parisuddhamanosamācārā parisuddhājīvā, bhabbā te ñāṇadassanāya anuttarāya sambodhāya.

“Seyyathāpi, sāḷha, puriso nadiṃ taritukāmo tiṇhaṃ kuṭhāriṃ ādāya vanaṃ paviseyya. So tattha passeyya mahatiṃ sālalaṭṭhiṃ ujuṃ navaṃ akukkuccakajātaṃ. Tamenaṃ mūle chindeyya; mūle chinditvā agge chindeyya; agge chinditvā sākhāpalāsaṃ suvisodhitaṃ visodheyya; sākhāpalāsaṃ suvisodhitaṃ visodhetvā kuṭhārīhi taccheyya; kuṭhārīhi tacchetvā vāsīhi taccheyya; vāsīhi tacchetvā nikhādanaṃ ādāya anto suvisodhitaṃ visodheyya; anto suvisodhitaṃ visodhetvā lekhaṇiyā likheyya; lekhaṇiyā likhitvā pāsāṇaguḷena dhoveyya; pāsāṇaguḷena dhovetvā nāvaṃ kareyya; nāvaṃ katvā phiyārittaṃ [piyārittaṃ (sī. pī.)] bandheyya; phiyārittaṃ bandhitvā nadiṃ patāreyya.

“Taṃ kiṃ maññasi, sāḷha, bhabbo nu kho so puriso nadiṃ taritun”ti? “Evaṃ, bhante”. “Taṃ kissa hetu”? “Asu hi, bhante, sālalaṭṭhi bahiddhā suparikammakatā, anto suvisuddhā nāvākatā [suvisuddhakatā (ka.)] phiyārittabaddhā. Tassetaṃ pāṭikaṅkhaṃ – ‘nāvā na saṃsīdissati, puriso sotthinā pāraṃ gamissatī’”ti.

“Evamevaṃ kho, sāḷha, ye te samaṇabrāhmaṇā na tapojigucchāvādā na tapojigucchāsārā na tapojigucchāallīnā viharanti, bhabbā te oghassa nittharaṇāya. Yepi te, sāḷha, samaṇabrāhmaṇā parisuddhakāyasamācārā parisuddhavacīsamācārā parisuddhamanosamācārā parisuddhājīvā, bhabbā te ñāṇadassanāya anuttarāya sambodhāya. Seyyathāpi, sāḷha, yodhājīvo bahūni cepi kaṇḍacitrakāni jānāti; atha kho so tīhi ṭhānehi rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati. Katamehi tīhi? Dūrepātī ca, akkhaṇavedhī ca, mahato ca kāyassa padāletā.

“Seyyathāpi, sāḷha, yodhājīvo dūrepātī; evamevaṃ kho, sāḷha, ariyasāvako sammāsamādhi hoti. Sammāsamādhi, sāḷha, ariyasāvako yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati. Yā kāci vedanā…pe… yā kāci saññā… ye keci saṅkhārā… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati.

“Seyyathāpi, sāḷha, yodhājīvo akkhaṇavedhī; evamevaṃ kho, sāḷha, ariyasāvako sammādiṭṭhi hoti. Sammādiṭṭhi, sāḷha, ariyasāvako ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.

“Seyyathāpi, sāḷha, yodhājīvo mahato kāyassa padāletā; evamevaṃ kho, sāḷha, ariyasāvako sammāvimutti hoti. Sammāvimutti, sāḷha, ariyasāvako mahantaṃ avijjākkhandhaṃ padāletī”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

一百九十六 萨罗哈经

一 有一次，世尊住在吠舍离大林的重阁讲堂。那时，离车人萨罗哈和离车人阿巴亚一同去拜访世尊。到了之后，问候世尊，坐在一旁。坐在一旁的离车人萨罗哈对世尊说：

“尊者！有一些沙门、婆罗门宣称通过两种方式度过瀑流：一是通过戒律清净，二是通过苦行厌离。尊者！对此世尊有什么开示呢？”

二 “萨罗哈！我确实说戒律清净是沙门身份的一部分。萨罗哈！但是那些主张苦行厌离，以苦行厌离为核心，执著于苦行厌离而住的沙门、婆罗门，他们是不能度过瀑流的。萨罗哈！凡是身行不清净，语行不清净，意行不清净，命行（谋生方式）不清净的沙门、婆罗门，他们不具有（正确的）知见，不能够获得无上正等正觉。

三 萨罗哈！譬如有人想要渡河，就拿着锋利的斧头进入森林。他在那里看到一棵巨大、笔直、新长、没有弯曲的娑罗树干。他从根部砍断它，砍断根部后，再砍掉顶部，砍掉顶部后，彻底清理枝叶，彻底清理枝叶后，用斧头劈，用斧头劈后，用手斧削，用手斧削后，用刮刀刮，用刮刀刮后，用石球磨光，用石球磨光后，把它放入河中。

萨罗哈！对此你怎么认为？那个人能够渡过河吗？”

“尊者！不能。为什么呢？尊者！因为那根娑罗树干外面虽然修饰得很好，但内部没有清理干净。可以预料的是：那根娑罗树干会沉没，那个人会遭遇不幸和灾难。”

四 “萨罗哈！正是这样，那些主张苦行厌离，以苦行厌离为核心，执著于苦行厌离而住的沙门、婆罗门，他们是不能度过瀑流的。萨罗哈！凡是身行不清净……命行（谋生方式）不清净的沙门婆罗门，他们不具有（正确的）知见，不能够获得无上正等正觉。萨罗哈！而凡是不主张苦行厌离，不以苦行厌离为核心，不执著于苦行厌离而住的沙门、婆罗门，他们是能够度过瀑流的。萨罗哈！凡是身行清净……乃至……命行（谋生方式）清净的沙门、婆罗门，他们具有（正确的）知见，是能够获得无上正等正觉的。

五 萨罗哈！譬如有人想要渡河，就拿着锋利的斧头进入森林。他在那里看到一棵巨大、笔直、新长、没有弯曲的娑罗树干。他从根部砍断它，砍断根部后，再砍掉顶部，砍掉顶部后，彻底清理枝叶，彻底清理枝叶后，用斧头劈，用斧头劈后，用手斧削，用手斧削后，拿凿子把内部彻底凿空清理干净，内部都彻底清理干净后，用刮刀刮，用刮刀刮后，用石球磨光，用石球磨光后，造成船，装上桨和舵，造好船装上桨和舵后，把它放入河中。萨罗哈！对此，你怎么认为？那个人能够渡过河吗？”

“尊者！是的。为什么呢？尊者！因为这根娑罗树干外部修饰得极好，内部也清理得极干净，造成了船，并且装上了桨和舵。可以预料的是：船不会沉没，人能够安全到达彼岸。”

六 “萨罗哈！正是这样，凡是不主张苦行厌离，不以苦行厌离为核心，不执著于苦行厌离而住的沙门、婆罗门，他们是能够度过瀑流的。萨罗哈！凡是身行清净……命行（谋生方式）清净的沙门、婆罗门，他们具有（正确的）知见，是能够获得无上正等正觉的。

七 萨罗哈！譬如有以战斗为生的战士，即使精通多种射箭技艺，但他凭借三种能力而适合为国王服务，能被国王任用，被称为国王的（重要）成员。是哪三种呢？

能射得远，能瞬间射中（目标），并且能击破大的（敌）阵。

八 萨罗哈！譬如有战士能射得远；正是这样，萨罗哈！圣弟子具有正定。萨罗哈！具有正定的圣弟子，对于任何色，无论是过去的、未来的、现在的，或内在的、或外在的、或粗大的、或细微的、或低劣的、或殊胜的、或远的、或近的，对一切色都以正慧如实地了知：‘这不是我的，这不是我，这不是我的我’。对于任何受……乃至……对于任何想……对于任何行……对于任何识，无论是过去的、未来的、现在的，或内在的、或外在的、或粗大的、或细微的、或低劣的、或殊胜的、或远的、或近的，对一切识都以正慧如实地了知：‘这不是我的，这不是我，这不是我的我’。

九 萨罗哈！譬如有战士能瞬间射中（目标）；正是这样，萨罗哈！圣弟子具有正见。萨罗哈！具有正见的圣弟子，如实了知：‘这是苦’……乃至……如实了知：‘这是导致苦灭之道’。

十 萨罗哈！譬如有战士能击破大的（敌）阵；正是这样，萨罗哈！圣弟子具有正解脱。萨罗哈！具有正解脱的圣弟子，能破除巨大的无明蕴藏（集合）。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 4.151-200)/4.5 Mahāvagga 大品 (AN 4.191-200)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.5.7 Mallikādevīsutta 摩利迦王后经 (AN 4.197)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Mallikādevīsuttaṃ

197. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho mallikā devī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho mallikā devī bhagavantaṃ etadavoca –

“Ko nu kho, bhante, hetu ko paccayo, yena midhekacco mātugāmo dubbaṇṇā ca hoti durūpā supāpikā [syā. pī. potthakesu “dubbaṇo ca hoti durūpo supāpako”ti evamādinā pulliṅgikavasena dissati] dassanāya; daliddā ca hoti appassakā appabhogā appesakkhā ca?

“Ko pana, bhante, hetu ko paccayo, yena midhekacco mātugāmo dubbaṇṇā ca hoti durūpā supāpikā dassanāya; aḍḍhā ca hoti mahaddhanā mahābhogā mahesakkhā ca?

“Ko nu kho, bhante, hetu ko paccayo, yena midhekacco mātugāmo abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā; daliddā ca hoti appassakā appabhogā appesakkhā ca?

“Ko pana, bhante, hetu ko paccayo, yena midhekacco mātugāmo abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā, aḍḍhā ca hoti mahaddhanā mahābhogā mahesakkhā cā”ti?

“Idha, mallike, ekacco mātugāmo kodhanā hoti upāyāsabahulā. Appampi vuttā samānā abhisajjati kuppati byāpajjati patitthīyati, kopañca dosañca appaccayañca pātukaroti. Sā [so (syā.)] na dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. Issāmanikā [issāmanako (syā.)] kho pana hoti; paralābhasakkāragarukāramānanavandanapūjanāsu issati upadussati issaṃ bandhati. Sā ce tato cutā itthattaṃ āgacchati, sā [so (syā.)] yattha yattha paccājāyati dubbaṇṇā ca hoti durūpā supāpikā dassanāya; daliddā ca hoti appassakā appabhogā appesakkhā ca.

“Idha pana, mallike, ekacco mātugāmo kodhanā hoti upāyāsabahulā. Appampi vuttā samānā abhisajjati kuppati byāpajjati patitthīyati, kopañca dosañca appaccayañca pātukaroti. Sā dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. Anissāmanikā kho pana hoti; paralābhasakkāragarukāramānanavandanapūjanāsu na issati na upadussati na issaṃ bandhati. Sā ce tato cutā itthattaṃ āgacchati, sā yattha yattha paccājāyati dubbaṇṇā ca hoti durūpā supāpikā dassanāya; aḍḍhā ca hoti mahaddhanā mahābhogā mahesakkhā ca.

“Idha pana, mallike, ekacco mātugāmo akkodhanā hoti anupāyāsabahulā. Bahumpi vuttā samānā nābhisajjati na kuppati na byāpajjati na patitthīyati, na kopañca dosañca appaccayañca pātukaroti. Sā na dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. Issāmanikā kho pana hoti; paralābhasakkāragarukāramānanavandanapūjanāsu issati upadussati issaṃ bandhati. Sā ce tato cutā itthattaṃ āgacchati, sā yattha yattha paccājāyati abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā; daliddā ca hoti appassakā appabhogā appesakkhā ca.

“Idha pana, mallike, ekacco mātugāmo akkodhanā hoti anupāyāsabahulā. Bahumpi vuttā samānā nābhisajjati na kuppati na byāpajjati na patitthīyati, na kopañca dosañca appaccayañca pātukaroti. Sā dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. Anissāmanikā kho pana hoti; paralābhasakkāragarukāramānanavandanapūjanāsu na issati na upadussati na issaṃ bandhati. Sā ce tato cutā itthattaṃ āgacchati, sā yattha yattha paccājāyati abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā; aḍḍhā ca hoti mahaddhanā mahābhogā mahesakkhā ca.

“Ayaṃ kho, mallike, hetu ayaṃ paccayo, yena midhekacco mātugāmo dubbaṇṇā ca hoti durūpā supāpikā dassanāya; daliddā ca hoti appassakā appabhogā appesakkhā ca. Ayaṃ pana, mallike, hetu ayaṃ paccayo, yena midhekacco mātugāmo dubbaṇṇā ca hoti durūpā supāpikā dassanāya; aḍḍhā ca hoti mahaddhanā mahābhogā mahesakkhā ca. Ayaṃ kho, mallike, hetu ayaṃ paccayo, yena midhekacco mātugāmo abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā; daliddā ca hoti appassakā appabhogā appesakkhā ca. Ayaṃ pana, mallike, hetu ayaṃ paccayo, yena midhekacco mātugāmo abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā; aḍḍhā ca hoti mahaddhanā mahābhogā mahesakkhā cā”ti.

Evaṃ vutte mallikā devī bhagavantaṃ etadavoca – “yā nūnāhaṃ [sā nūnāhaṃ (syā.), yaṃ nūnāhaṃ (ka.)] bhante, aññaṃ jātiṃ [aññāya jātiyā (syā.)] kodhanā ahosiṃ upāyāsabahulā, appampi vuttā samānā abhisajjiṃ kuppiṃ byāpajjiṃ patitthīyiṃ kopañca dosañca appaccayañca pātvākāsiṃ, sāhaṃ, bhante, etarahi dubbaṇṇā durūpā supāpikā dassanāya.

“Yā nūnāhaṃ, bhante, aññaṃ jātiṃ dātā ahosiṃ samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ, sāhaṃ, bhante, etarahi aḍḍhā [aḍḍhā ca (sī. pī. ka.)] mahaddhanā mahābhogā.

“Yā nūnāhaṃ, bhante, aññaṃ jātiṃ anissāmanikā ahosiṃ, paralābhasakkāragarukāramānanavandanapūjanāsu na issiṃ na upadussiṃ na issaṃ bandhiṃ, sāhaṃ, bhante, etarahi mahesakkhā. Santi kho pana, bhante, imasmiṃ rājakule khattiyakaññāpi brāhmaṇakaññāpi gahapatikaññāpi, tāsāhaṃ issarādhipaccaṃ kāremi. Esāhaṃ, bhante, ajjatagge akkodhanā bhavissāmi anupāyāsabahulā, bahumpi vuttā samānā nābhisajjissāmi na kuppissāmi na byāpajjissāmi na patitthīyissāmi, kopañca dosañca appaccayañca na pātukarissāmi; dassāmi samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. Anissāmanikā bhavissāmi, paralābhasakkāragarukāramānanavandanapūjanāsu na ississāmi na upadussissāmi na issaṃ bandhissāmi. Abhikkantaṃ, bhante…pe… upāsikaṃ maṃ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Sattamaṃ.

☸---------------------------------------------------------------------

一百九十七 摩利迦王后经

一 有一次，世尊住在舍卫城祇树给孤独园。那时，摩利迦王后去拜访世尊之处，到了之后，问候世尊……坐在一旁的摩利迦王后，对世尊说：

“尊者！是什么原因，什么缘故，使得世间有些女子相貌丑陋、难看、令人不快，并且贫穷、缺少财富和资具、影响力小呢？

尊者！又是什么原因，什么缘故，使得世间有些女子相貌丑陋、难看、令人不快，但却富有、拥有大财富、大资具、影响力大呢？

尊者！是什么原因，什么缘故，使得世间有些女子容貌美丽、令人喜爱、令人愉悦、具有极其美好的外貌，但却贫穷、缺少财富和资具、影响力小呢？

尊者！又是什么原因，什么缘故，使得世间有些女子容貌美丽、令人喜爱、令人愉悦、具有极其美好的外貌，并且富有、拥有大财富、大资具、影响力大呢？”

二 “摩利迦！世间有些女子，愤怒、充满恼恨，即使是很小的事也会被激怒、生气、失态、固执，显露出愤怒、憎恨和不满。她不布施食物、饮料、衣服、车乘、花环、香、涂香、床、住所、灯明给沙门或婆罗门；而且心怀嫉妒，对他人获得的利养、恭敬、尊重、尊敬、礼拜、供养，感到嫉妒、怨恨、生嫉妒心。如果她从这里死后再生为女性，无论生在何处，都会相貌丑陋、难看、令人不快，并且贫穷、缺少财富和资具、影响力小。

三 还有，摩利迦！世间有些女子，愤怒、充满恼恨，即使是很小的事……被激怒，显露出愤怒、憎恨和不满。但她布施食物……床、住所、灯明给沙门或婆罗门；没有嫉妒心，对他人获得的利养、恭敬、尊重、尊敬、礼拜、供养，不嫉妒、不怨恨、不生嫉妒心。如果她从这里死后再生为女性，无论生在何处，都会相貌丑陋、难看、令人不快，但却富有……拥有大影响力。

四 还有，摩利迦！世间有些女子，不愤怒、不常恼恨，即使被说很多（不好的话）也不会被激怒、不生气、不失态、不固执，不显露愤怒、憎恨和不满。她不布施食物……床、住所、灯明给沙门或婆罗门；而且心怀嫉妒，对他人获得的利养、恭敬、尊重、尊敬、礼拜、供养，感到嫉妒、怨恨、生嫉妒心。如果她从这里死后再生为女性，无论生在何处，虽然容貌美丽、令人喜爱、令人愉悦、具有极其美好的外貌，但却贫穷……影响力小。

五 摩利迦！世间有些女子，不愤怒、不常恼恨，即使被说很多（不好的话）也不会被激怒、不生气、不失态……不显露愤怒。她布施食物……床、住所、灯明给沙门或婆罗门，而且没有嫉妒心，对他人获得的利养、恭敬、尊重、尊敬、礼拜、供养，不嫉妒、不怨恨、不生嫉妒心。如果她从这里死后再生为女性，无论生在何处，都会容貌美丽、令人喜爱、令人愉悦、具有极其美好的外貌，并且富有、拥有大财富……拥有大影响力。

六 摩利迦！世间有些女子，相貌丑陋……影响力小，这就是原因，这就是缘故。

摩利迦！世间有些女子，相貌丑陋……拥有大影响力，这就是原因，这就是缘故。

摩利迦！还有，世间有些女子，容貌美丽……影响力小，这就是原因，这就是缘故。

摩利迦！还有，世间有些女子，容貌美丽……拥有大影响力，这就是原因，这就是缘故。”

七 听了这番话，摩利迦王后对世尊说：

“尊者！想必是因为我在过去生中，愤怒、充满恼恨，即使是很小的事也会被激怒、生气、失态、固执，显露出愤怒、憎恨和不满，所以，尊者！我现在相貌丑陋、难看、令人不快。

尊者！想必是因为我在过去生中，曾布施食物、饮料、衣服、车乘、花环、香、涂香、床、住所、灯明给沙门或婆罗门，所以，尊者！我现在富有、拥有大财富、大资具。

尊者！想必是因为我在过去生中，没有嫉妒心，对他人获得的利养、恭敬、尊重、尊敬、礼拜、供养，不嫉妒、不怨恨、不生嫉妒心，所以，尊者！我现在影响力大。

还有，尊者！在这王宫里，有刹帝利女、婆罗门女、长者女，我对她们行使着权威和主权。尊者！从今天起，我将不再愤怒、不再充满恼恨，即使被说很多（不好的话）也不会被激怒、不生气、不失态、不固执，不显露愤怒、憎恨和不满；我将布施食物、饮料、衣服、车乘、花环、香、涂香、床、住所、灯明给沙门或婆罗门。我将没有嫉妒心，对他人获得的利养、恭敬、尊重、尊敬、礼拜、供养，我将不嫉妒、不怨恨、不生嫉妒心。

尊者！太好了！尊者！太好了！……尊者！请世尊接受我，从今天起，终生归依，成为优婆夷。”

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 4.151-200)/4.5 Mahāvagga 大品 (AN 4.191-200)”

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【经名】 4.5.8 Attantapasutta 自苦 (AN 4.198)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Attantapasuttaṃ

198. “Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, bhikkhave, ekacco [pu. pa. 174; ma. ni. 2.7; dī. ni. 3.314; a. ni. 3.157-163] puggalo attantapo hoti attaparitāpanānuyogamanuyutto. Idha pana, bhikkhave, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto. Idha pana, bhikkhave, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto. Idha pana, bhikkhave, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto. So neva attantapo na parantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati.

“Kathañca, bhikkhave, puggalo attantapo hoti attaparitāpanānuyogamanuyutto? Idha, bhikkhave, ekacco acelako hoti muttācāro hatthāpalekhano naehibhaddantiko natiṭṭhabhaddantiko nābhihaṭaṃ na uddissakataṃ na nimantanaṃ sādiyati. So na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṃ na daṇḍamantaraṃ na musalamantaraṃ na dvinnaṃ bhuñjamānānaṃ na gabbhiniyā na pāyamānāya na purisantaragatāya na saṅkittīsu na yattha sā upaṭṭhito hoti na yattha makkhikā saṇḍasaṇḍacārinī na macchaṃ na maṃsaṃ na suraṃ na merayaṃ na thusodakaṃ pivati. So ekāgāriko vā hoti ekālopiko dvāgāriko vā hoti dvālopiko…pe… sattāgāriko vā hoti sattālopiko; ekissāpi dattiyā yāpeti dvīhipi dattīhi yāpeti…pe… sattahipi dattīhi yāpeti; ekāhikampi āhāraṃ āhāreti dvāhikampi āhāraṃ āhāreti…pe… sattāhikampi āhāraṃ āhāreti. Iti evarūpaṃ aḍḍhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati.

“So sākabhakkhopi hoti sāmākabhakkhopi hoti nīvārabhakkhopi hoti daddulabhakkhopi hoti haṭabhakkhopi hoti kaṇabhakkhopi hoti ācāmabhakkhopi hoti piññākabhakkhopi hoti tiṇabhakkhopi hoti gomayabhakkhopi hoti; vanamūlaphalāhāropi yāpeti pavattaphalabhojī.

“So sāṇānipi dhāreti masāṇānipi dhāreti chavadussānipi dhāreti paṃsukūlānipi dhāreti tirīṭānipi dhāreti ajinampi dhāreti ajinakkhipampi dhāreti kusacīrampi dhāreti vākacīrampi dhāreti phalakacīrampi dhāreti kesakambalampi dhāreti vāḷakambalampi dhāreti ulūkapakkhampi dhāreti; kesamassulocakopi hoti kesamassulocanānuyogamanuyutto; ubbhaṭṭhakopi hoti āsanappaṭikkhitto; ukkuṭikopi hoti ukkuṭikappadhānamanuyutto; kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṃ kappeti; sāyatatiyakampi udakorohanānuyogamanuyutto viharati. Iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. Evaṃ kho, bhikkhave, puggalo attantapo hoti attaparitāpanānuyogamanuyutto.

“Kathañca, bhikkhave, puggalo parantapo hoti paraparitāpanānuyogamanuyutto? Idha, bhikkhave, ekacco puggalo orabbhiko hoti sūkariko sākuṇiko māgaviko luddo macchaghātako coro coraghātako goghātako bandhanāgāriko, ye vā panaññepi keci kurūrakammantā. Evaṃ kho, bhikkhave, puggalo parantapo hoti paraparitāpanānuyogamanuyutto.

“Kathañca, bhikkhave, puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto? Idha, bhikkhave, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto, brāhmaṇo vā hoti mahāsālo. So puratthimena nagarassa navaṃ santhāgāraṃ kārāpetvā kesamassuṃ ohāretvā kharājinaṃ nivāsetvā sappitelena kāyaṃ abbhañjitvā magavisāṇena piṭṭhiṃ kaṇḍuvamāno navaṃ santhāgāraṃ pavisati, saddhiṃ mahesiyā brāhmaṇena ca purohitena. So tattha anantarahitāya bhūmiyā haritupalittāya seyyaṃ kappeti. Ekissāya gāviyā sarūpavacchāya yaṃ ekasmiṃ thane khīraṃ hoti tena rājā yāpeti; yaṃ dutiyasmiṃ thane khīraṃ hoti tena mahesī yāpeti; yaṃ tatiyasmiṃ thane khīraṃ hoti tena brāhmaṇo purohito yāpeti; yaṃ catutthasmiṃ thane khīraṃ hoti tena aggiṃ juhati [juhanti (sī. pī.)]; avasesena vacchako yāpeti. So evamāha – ‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāya, (ettakā assā haññantu yaññatthāya,) [( ) natthi sī. syā. kaṃ. pī. potthakesu] ettakā rukkhā chijjantu yūpatthāya, ettakā dabbhā lūyantu barihisatthāyā’ti [parikammatthāyāti (ka.)]. Yepissa te honti dāsāti vā pessāti vā kammakarāti vā tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti. Evaṃ kho, bhikkhave, puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto.

“Kathañca, bhikkhave, puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto? So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati. Idha, bhikkhave, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati – ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā; nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ; yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti. So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya, mahantaṃ vā bhogakkhandhaṃ pahāya, appaṃ vā ñātiparivaṭṭaṃ pahāya, mahantaṃ vā ñātiparivaṭṭaṃ pahāya, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.

“So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati. Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato asaddhammā gāmadhammā. Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa. Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti, na ito sutvā amutra akkhātā imesaṃ bhedāya, na amutra vā sutvā imesaṃ akkhātā amūsaṃ bhedāya; iti bhinnānaṃ vā sandhātā, sahitānaṃ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti. Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti. Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī attavādī dhammavādī vinayavādī; nidhānavatiṃ vācaṃ bhāsitā hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.

“So bījagāmabhūtagāmasamārambhā paṭivirato hoti. Ekabhattiko hoti rattūparato virato vikālabhojanā. Naccagītavāditavisūkadassanā paṭivirato hoti. Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti. Uccāsayanamahāsayanā paṭivirato hoti. Jātarūparajatapaṭiggahaṇā paṭivirato hoti. Āmakadhaññapaṭiggahaṇā paṭivirato hoti. Āmakamaṃsapaṭiggahaṇā paṭivirato hoti. Itthikumārikapaṭiggahaṇā paṭivirato hoti. Dāsidāsapaṭiggahaṇā paṭivirato hoti. Ajeḷakapaṭiggahaṇā paṭivirato hoti. Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti. Hatthigavāssavaḷavapaṭiggahaṇā paṭivirato hoti. Khettavatthupaṭiggahaṇā paṭivirato hoti. Dūteyyapahiṇagamanānuyogā paṭivirato hoti. Kayavikkayā paṭivirato hoti. Tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti. Ukkoṭanavañcananikatisāciyogā paṭivirato hoti. Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.

“So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti; evamevaṃ bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.

“So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati cakkhundriyaṃ; cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati manindriyaṃ; manindriye saṃvaraṃ āpajjati. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.

“So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

“So iminā ca ariyena sīlakkhandhena samannāgato, (imāya ca ariyāya santuṭṭhiyā samannāgato,) [( ) natthi sī. syā. potthakesu. ma. ni. 1.296; ma. ni. 2.13 passitabbaṃ] iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato [samannāgato. so (ka.)] vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanappatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti. Byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti. Thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti. Uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti. Vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti. So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi…pe… catutthaṃ jhānaṃ upasampajja viharati.

“So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya…pe… sattānaṃ cutūpapātañāṇāya…pe… (so evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte) āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. ‘Ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.

“Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Evaṃ kho, bhikkhave, puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto. So na attantapo na parantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

一百九十八 自苦

一 “比丘们！有这四种类型的人存在于世间。是哪四种呢？

比丘们！世间有一种人，自我折磨、致力于自我折磨。比丘们！世间还有一种人，让别人痛苦、致力于让别人痛苦。比丘们！世间还有一种人，既自我折磨、致力于自我折磨，又让别人痛苦、致力于让别人痛苦。比丘们！世间还有一种人，不自我折磨、不致力于自我折磨，也不让别人痛苦、不致力于让别人痛苦。这种不自我折磨、不让别人痛苦的人，就在现世生活中，没有渴爱，内心安稳，清凉，感受着快乐，自我安住于清净梵境。

二 比丘们！再者，怎样的人是自我折磨、致力于自我折磨的呢？

比丘们！世间有一种人，裸体，行为令人厌恶，舔手，叫他他不来，不停下来等待，不接受送来的东西，不接受特意为他做的东西，不接受邀请，他不接受从瓮口取出的食物，不接受从锅口取出的食物，不接受门缝里递过来的东西，不接受杵臼间递过来的东西，不接受两人一起吃饭时其中一人给的食物，不接受孕妇给的食物，不接受哺乳期妇女给的食物，不接受与男子嬉戏的妇女给的食物，不接受公开布施得来的食物，不在有狗的地方接受食物，不在苍蝇聚集处接受食物，不吃鱼，不吃肉，不喝米酒、果酒、米粥，他只接受一家的一份食物维生，或只接受两家的两份食物维生……乃至……或只接受七家的七份食物维生，靠一份也维生，靠两份也维生……乃至……靠七份也维生，一天只吃一餐……乃至……七天才吃一餐，像这样每半个月才进食一次地生活；他也吃生蔬菜，也吃小米，也吃野生谷物，也吃刮下来的碎屑、吃苔藓树脂、吃米糠、吃丢弃的焦饭、吃芝麻渣、吃草、吃牛粪、靠吃树根、野果维生、吃掉落的果实；他也穿麻衣、穿裹尸布做的衣服、穿混杂材料做的衣服、穿粪扫衣、穿树皮衣、穿鹿皮衣、穿破鹿皮衣、穿茅草编的衣服、穿树皮编的衣服、穿木片编的衣服、穿人发做的毯衣、穿马尾毛做的毯衣、穿猫头鹰羽毛做的衣服，拔除须发、致力于拔除须发，又站立不坐，又蹲着，又努力修行蹲踞姿势，又睡在荆棘床上，又修行早中晚三次入水沐浴的苦行，像这样修行各种折磨身体、带来剧痛的苦行而住。比丘们！像这样的人，是自我折磨、致力于自我折磨。

三 比丘们！再者，怎样的人是让别人痛苦、致力于让别人痛苦的呢？

比丘们！世间有一种人，是屠羊夫、屠夫、捕鸟人、猎人、残酷的渔夫，盗贼、刽子手、狱卒、或从事其他任何残忍行为的人。比丘们！像这样的人，是让别人痛苦、致力于让别人痛苦的人。

四 比丘们！再者，怎样的人是既自我折磨、致力于自我折磨，又让别人痛苦、致力于让别人痛苦的呢？

比丘们！世间有一种人，或是刹帝利灌顶王、或是富有的婆罗门，他在城东建造祭坛，剃除须发，披着粗糙的鹿皮，用酥油涂抹身体，用鹿角搔背，与王后及辅佐大臣婆罗门一同进入祭坛。他在那里，又铺设座位，躺在铺着青草的地上，用一头同色小牛的母牛第一个乳房的奶供养国王；用第二个乳房的奶供养王后，用第三个乳房的奶供养辅佐大臣婆罗门，用第四个乳房的奶用来祭火，剩下的喂小牛；他这样说：‘为了祭祀要杀这么多公牛，为了祭祀要杀这么多小公牛，为了祭祀要杀这么多母牛，为了祭祀要杀这么多山羊，为了祭祀要杀这么多猪，为了祭祀柱要砍这么多树，为了铺设祭坛要割这么多茅草’；他的那些下人，奴隶、仆役或童仆，都因害怕惩罚而恐惧，胆战心惊，流着眼泪哭泣着做事。比丘们！像这样的人，既自我折磨、致力于自我折磨；又让别人痛苦、致力于让别人痛苦。

五 比丘们！再者，怎样的人是不自我折磨、不致力于自我折磨；又不让别人痛苦、不致力于让别人痛苦的呢？这种不自我折磨、不让别人痛苦的人，就在现世生活中，没有渴爱，内心安稳，清凉，感受着快乐，自我安住于清净梵境。

六 比丘们！如来、应供、正自觉、明行具足、善逝、世间解、无上士、调御丈夫、天人师、佛陀、世尊，出现于这世间，他对此世间，包括天、魔、梵天、沙门、婆罗门、天神、人类等众生，都亲自了知、作证后而宣说。他宣说佛法，开示初善、中善、后善，义理圆满，言辞巧妙，完整圆满，清净梵行。生于长者家或长者的儿子，或生于其他任何家庭的人，听闻佛法，他听闻佛法后，对如来生起信心。

七 他怀着获得的信心，这样思考：‘在家生活是束缚，是尘垢之处；出家是自由开阔的。在家人很难完全圆满、完全清净地修持如白贝般光洁的梵行。我不如剃除须发，穿上袈裟，离开家庭，过上非家的生活。’后来，他舍弃或多或少的财富，舍弃或多或少的亲属，剃除须发，穿上袈裟，离开家庭，过上了非家的生活。

八 他这样出家后，具足比丘们的学处和共住规则，断除杀生、远离杀生，放下棍棒、放下刀枪，有惭愧心，具足悲悯，怜悯一切众生而住；断除不与取，远离不与取，只接受别人给予的，期待别人给予的，不偷盗，清净自身而住；断除非梵行，修持梵行，行为远离，戒除淫秽的世俗行为；断除妄语，远离妄语，说真实语，信守承诺，稳重可靠，不欺骗世人；断除离间语，远离离间语，不听了这边的话去那边说以离间他们，也不听了那边的话来这边说以离间他们；像这样，让已分离的人和合，或巩固已和合的人的关系，喜爱和合，乐于和合，欢喜和合，说促进和合的话：断除粗恶语，远离粗恶语，凡是那些柔和、悦耳、可爱、令人舒畅、有礼貌、众人喜爱、众人欢喜的话，说这样的话；断除杂秽语，远离杂秽语，适时说话，说真实的话，说有意义的话，说符合法的话，说符合律的话；说话有内涵，适时、有根据、有分寸、有益。

九 他远离损害种子类和植物类的行为，过午不食，夜晚不食，远离非时食，远离观看跳舞、唱歌、音乐、戏剧等娱乐，远离佩戴花鬘、涂抹香料、化妆打扮。远离高床、大床。远离接受金银、远离接受生谷物、远离接受生肉、远离接受妇女和少女、远离接受奴婢、远离接受山羊和绵羊、远离接受鸡和猪、远离接受象、牛、马、骡、远离接受田地和房产、远离替人传递信息和充当使者，远离买卖、远离使用不准确的秤、容器和尺，远离贿赂、欺诈、诈骗和不正当的行为，远离砍伐、杀害、捆绑、拦路抢劫、掠夺和暴力行为。

十 他满足于蔽体的衣物和充饥的食物，无论去哪里，都只带上（必要的衣钵）而行。就像有翅膀的鸟，无论飞到哪里，都只带着自己的翅膀飞翔，正是如此，比丘满足于蔽体的衣物和充饥的食物，无论去哪里，都只带上（必要的衣钵）而行，他具备这圣洁的戒蕴，在内心中感受到无过失的快乐。

十一 这位比丘，眼睛看到色（物质形态）后，不执取其总相，不执取其细节特征。因为如果不守护眼根而住，贪婪和忧愁等邪恶不善法就会乘虚而入，所以他致力于守护眼根，防护眼根，做到对眼根的防护。耳朵听到声音后……乃至……鼻子闻到香气后……乃至……舌头尝到味道后……乃至……身体接触到所触后……乃至……意识了知法（心所对象）后，不执取其总相，不执取其细节特征。因为如果不守护意根而住，贪婪和忧愁等邪恶不善法就会乘虚而入，所以他致力于守护意根，防护意根，做到对意根的防护。他具备这圣洁的根律仪，在内心中感受到无干扰的快乐。

十二 他在前进、后退时保持正知，在向前看、向旁边看时保持正知，在屈臂、伸臂时保持正知，在穿僧伽梨、持钵、着衣时保持正知，在吃、喝、咀嚼、品尝时保持正知，在大小便时保持正知，在行走、站立、坐下、睡觉、醒来、说话、沉默时保持正知。

十三 他具备这圣洁的戒蕴，又具备这圣洁的根律仪，又具备这圣洁的正念正知，时常选择在僻静处、树下、山中、洞穴、山洞、墓地、森林、旷野、草堆等处居住。他吃完饭，从托钵处回来后，结跏趺坐，保持身体端直，将正念置于面前。他断除世间的贪欲，心离贪欲而住，使内心从贪欲中清净；断除瞋恚与恶意，心无瞋恚而住，利益、哀悯一切众生，使内心从瞋恚与恶意中清净；断除昏沉睡眠，远离昏沉睡眠而住，保持光明想，具足正念正知，使内心从昏沉睡眠中清净；断除掉举后悔，心无掉举而住，内心寂静，使内心从掉举后悔中清净；断除疑惑，已渡过疑惑而住，对于善法不再犹豫，使内心从疑惑中清净。

十四 他断除了这五种盖障，这些令心染污、使智慧衰弱的烦恼后，远离各种欲望……乃至……进入并安住于第四禅。

十五 他如此，当心达到安定、清净、洁白、无秽、离垢、柔软、堪能、稳固、不动时，将心转向宿命通智……乃至……将心转向天眼通智……乃至……（他如此，当心达到安定、清净、洁白、无秽、离垢、柔软、堪能、稳固、不动时）将心转向漏尽通智。他如实了知‘这是苦’……乃至……如实了知‘这是导致苦息灭的道路’，如实了知‘这些是漏’，如实了知‘这是漏的集起’……乃至……如实了知‘这是导致漏息灭的道路’，如此了知、如此见到后，他的心从欲漏中解脱出来，从有漏中解脱出来，从无明漏中解脱出来，解脱之后，生起‘已解脱’的智慧，了知：‘生死已尽，梵行已立，应作已作，不再有后有’。

十六 比丘们！像这样的人，不自我折磨、不致力于自我折磨；不让别人痛苦、不致力于让别人痛苦。这种不自我折磨、不让别人痛苦的人，就在现世生活中没有渴爱，安稳，清凉，感受着快乐，自我安住于清净梵境。

比丘们！这就是存在于世间的这四种类型的人。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.10.4 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 4.151-200)/4.5 Mahāvagga 大品 (AN 4.191-200)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.5.9 Taṇhāsutta 渴爱如网 (AN 4.199)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Taṇhāsuttaṃ

渴爱如网经

☆ （内观：）十八爱行（的审察思维） ➾

① 我是，② 我拥有，③ 我就是这样，④ 我不是这样，⑤ 无我论（常见断见等），⑥ 有我论；

⑦ 现在我是，⑧ 现在我拥有，⑨ 现在我就是这样，⑩ 现在我不是这样；

⑪ 过去我是，⑫ 过去我拥有，⑬ 过去我就是这样，⑭ 过去我不是这样；

⑮ 未来我是，⑯ 未来我拥有，⑰ 未来我就是这样，⑱ 未来我不是这样。

☆ （内观：）三十六爱行（的审察思维） ➾

① 内六处（根）的十八爱行（我是内在原因）；

② 外六处（境）的十八爱行（因为有我，所以对外境产生错误思维）。

☆ （内观：）一百零八爱行（的审察思维） ➾

① 过去三十六爱行；② 未来三十六爱行；③ 现在三十六爱行。

199. Bhagavā etadavoca –

〈一、缘起 ➲〉

世尊曾经这样说过：

“taṇhaṃ vo, bhikkhave, desessāmi jāliniṃ saritaṃ visaṭaṃ visattikaṃ,

“比丘们！我为你们说：

‘渴爱的网，流转散布，强烈执着；

yāya ayaṃ loko uddhasto pariyonaddho

这世间的人们被它毁灭、覆盖，

tantākulakajāto gulāguṇṭhikajāto [kulāguṇṭhikajāto (sī. syā. kaṃ. pī.) a. ni. aṭṭha. 2.4.199]

如同线团缠绕，如同肿瘤遮蔽，

muñjapabbajabhūto

如同芦苇和灯心草之（杂乱）生长；

apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattati.

故不得出离恶生、恶趣、地狱之轮回。’

因此无法超越恶道、恶趣、地狱和轮回。’

Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti.

你们要仔细听！好好放在心上，我要说了。”

“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.

“是的，大德！”那些比丘回答世尊。

Bhagavā etadavoca –

〈二、一百零八爱行 ➲〉

世尊宣说：

“Katamā ca sā, bhikkhave,

“再者，比丘们！什么是：

taṇhā jālinī saritā visaṭā visattikā,

‘渴爱的网，流转散布，强烈执着；

yāya ayaṃ loko uddhasto pariyonaddho

这世间的人们被它毁灭、覆盖，

tantākulakajāto gulāguṇṭhikajāto

如同线团缠绕，如同肿瘤遮蔽，

muñjapabbajabhūto

如同芦苇和灯心草之（杂乱）生长；

apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattati?

因此无法超越恶道、恶趣、地狱和轮回’呢？

Aṭṭhārasa kho panimāni, bhikkhave, taṇhāvicaritāni ajjhattikassa upādāya,

确实，比丘们！关于执取内（六入处），有这十八种爱行（的审察思维）；

aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya.

关于执取外（六入处），也有十八种爱行（的审察思维）。

“Katamāni aṭṭhārasa taṇhāvicaritāni ajjhattikassa upādāya?

﹝➊ 内六处（根）的十八爱行 ☞﹞

什么是：关于执取内（六入处）的十八爱行（的审察思维）呢？

Asmīti, bhikkhave,

比丘们，（就是说──）

⑴ 我是（真实存在）；

sati itthasmīti hoti,

⑵ 我拥有（可以拥有）；

evaṃsmīti [evamasmi (sī.), evasmi (syā. kaṃ. pī.) vibha. 973 passitabbaṃ] hoti,

⑶ 我就像这样（习惯认同）；

aññathāsmīti hoti,

⑷ 我不像这样（习惯排斥）；

asasmīti hoti,

⑸ 我没有真我本体（无我见/断灭见）；

satasmīti hoti,

⑹ 我存在真我本体（常见/有我见）；

santi hoti,

⑺ 现在我是（真实存在）；

itthaṃ santi hoti,

⑻ 现在我拥有（可以拥有）；

evaṃ santi hoti,

⑼ 现在我就像这样（习惯认同）；

aññathā santi hoti,

⑽ 现在我不像这样（习惯排斥）；

apihaṃ [apiha (sī. pī.), api (syā. kaṃ.)] santi hoti,

⑾ 过去我是（真实存在）；

apihaṃ [api (sī. syā. kaṃ. pī.)] itthaṃ santi hoti,

⑿ 过去我拥有（可以拥有）；

apihaṃ [api (sī. syā. kaṃ. pī.)] evaṃ santi hoti,

⒀ 过去我就像这样（习惯认同）；

apihaṃ [api (sī. syā. kaṃ. pī.)] aññathā santi hoti,

⒁ 过去我不像这样（习惯排斥）；

bhavissanti hoti,

⒂ 未来我是（真实存在）；

itthaṃ bhavissanti hoti,

⒃ 未来我拥有（可以拥有）；

evaṃ bhavissanti hoti,

⒄ 未来我就像这样（习惯认同）；

aññathā bhavissanti hoti.

⒅ 未来我不像这样（习惯排斥）；

Imāni aṭṭhārasa taṇhāvicaritāni ajjhattikassa upādāya.

这些就是：关于执取内（六入处）的十八爱行（的审察思维）。

“Katamāni aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya?

﹝➋ 外六处（境）的十八爱行 ☞﹞

什么是：关于执取外（六入处）的十八爱行（的审察思维）呢？

Imināsmīti, bhikkhave,

比丘们，（就是说──）

⑴ 通过这个我存在；

sati iminā itthasmīti hoti,

⑵ 通过这个我拥有；

iminā evaṃsmīti hoti,

⑶ 通过这个我像这样；

iminā aññathāsmīti hoti,

⑷ 通过这个我不像这样；

iminā asasmīti hoti,

⑸ 通过这个我没有本体；

iminā satasmīti hoti,

⑹ 通过这个我有本体；

iminā santi hoti,

⑺ 通过这个我现在存在；

iminā itthaṃ santi hoti,

⑻ 通过这个我现在拥有；

iminā evaṃ santi hoti,

⑼ 通过这个我现在像这样；

iminā aññathā santi hoti,

⑽ 通过这个我现在不像这样；

iminā apihaṃ santi hoti,

⑾ 通过这个我过去存在；

iminā apihaṃ itthaṃ santi hoti,

⑿ 通过这个我过去拥有；

iminā apihaṃ evaṃ santi hoti,

⒀ 通过这个我过去像这样；

iminā apihaṃ aññathā santi hoti,

⒁ 通过这个我过去不像这样；

iminā bhavissanti hoti,

⒂ 通过这个我未来存在；

iminā itthaṃ bhavissanti hoti,

⒃ 通过这个我未来拥有；

iminā evaṃ bhavissanti hoti,

⒄ 通过这个我未来像这样；

iminā aññathā bhavissanti hoti.

⒅ 通过这个我未来不像这样；

Imāni aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya.

这些就是：关于执取外（六入处）的十八爱行（的审察思维）。

“Iti aṭṭhārasa taṇhāvicaritāni ajjhattikassa upādāya,

﹝➌ 三十六爱行 ☞﹞

以上就是──

⑴ 关于执取内（六入处）之十八爱行（的审察思维）；

aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya.

⑵ 关于执取外（六入处）之十八爱行（的审察思维）。

Imāni vuccanti, bhikkhave, chattiṃsa taṇhāvicaritāni.

比丘们！这些被称为：三十六爱行。

Iti evarūpāni atītāni chattiṃsa taṇhāvicaritāni,

﹝➍ 一百零八爱行 ☞﹞

如是，以此类推──

⑴ 过去三十六爱行（的审察思维）；

anāgatāni chattiṃsa taṇhāvicaritāni,

⑵ 未来三十六爱行（的审察思维）；

paccuppannāni chattiṃsa taṇhāvicaritāni.

⑶ 现在三十六爱行（的审察思维）。

Evaṃ aṭṭhasataṃ taṇhāvicaritaṃ honti.

这些就是：一百零八爱行。

“Ayaṃ kho sā, bhikkhave,

〈三、总结 ➲〉

诸比丘！如此就是：

taṇhā jālinī saritā visaṭā visattikā,

‘渴爱的网，流转散布，强烈执着；

yāya ayaṃ loko uddhasto pariyonaddho

这世间的人们被它毁灭、覆盖，

tantākulakajāto gulāguṇṭhikajāto

如同线团缠绕，如同肿瘤遮蔽，

muñjapabbajabhūto

如同芦苇和灯心草之（杂乱）生长；

apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattatī”ti.

因此无法超越恶道、恶趣、地狱和轮回。’”

Navamaṃ.

渴爱如网经 ～大品‧第九经终

～《增支部经典‧四集‧五十经篇之四‧大品‧Taṇhāsutta 渴爱如网经》(AN 4.199)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 4.151-200)/4.5 Mahāvagga 大品 (AN 4.191-200)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.5.10 Pemasutta 四类爱憎 (AN 4.200)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Pemasuttaṃ

200. “Cattārimāni, bhikkhave, (pemāni) [( ) natthi sī. syā. kaṃ. pī. potthakesu] jāyanti. Katamāni cattāri? Pemā pemaṃ jāyati, pemā doso jāyati, dosā pemaṃ jāyati, dosā doso jāyati.

“Kathañca, bhikkhave, pemā pemaṃ jāyati? Idha, bhikkhave, puggalo puggalassa iṭṭho hoti kanto manāpo. Taṃ pare iṭṭhena kantena manāpena samudācaranti. Tassa evaṃ hoti – ‘yo kho myāyaṃ puggalo iṭṭho kanto manāpo, taṃ pare iṭṭhena kantena manāpena samudācarantī’ti. So tesu pemaṃ janeti. Evaṃ kho, bhikkhave, pemā pemaṃ jāyati.

“Kathañca, bhikkhave, pemā doso jāyati? Idha, bhikkhave, puggalo puggalassa iṭṭho hoti kanto manāpo. Taṃ pare aniṭṭhena akantena amanāpena samudācaranti. Tassa evaṃ hoti – ‘yo kho myāyaṃ puggalo iṭṭho kanto manāpo, taṃ pare aniṭṭhena akantena amanāpena samudācarantī’ti. So tesu dosaṃ janeti. Evaṃ kho, bhikkhave, pemā doso jāyati.

“Kathañca, bhikkhave, dosā pemaṃ jāyati? Idha, bhikkhave, puggalo puggalassa aniṭṭho hoti akanto amanāpo. Taṃ pare aniṭṭhena akantena amanāpena samudācaranti. Tassa evaṃ hoti – ‘yo kho myāyaṃ puggalo aniṭṭho akanto amanāpo, taṃ pare aniṭṭhena akantena amanāpena samudācarantī’ti. So tesu pemaṃ janeti. Evaṃ kho, bhikkhave, dosā pemaṃ jāyati.

“Kathañca, bhikkhave, dosā doso jāyati? Idha, bhikkhave, puggalo puggalassa aniṭṭho hoti akanto amanāpo. Taṃ pare iṭṭhena kantena manāpena samudācaranti. Tassa evaṃ hoti – ‘yo kho myāyaṃ puggalo aniṭṭho akanto amanāpo, taṃ pare iṭṭhena kantena manāpena samudācarantī’ti. So tesu dosaṃ janeti. Evaṃ kho, bhikkhave, dosā doso jāyati. Imāni kho, bhikkhave, cattāri pemāni jāyanti.

“Yasmiṃ, bhikkhave, samaye bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati, yampissa pemā pemaṃ jāyati tampissa tasmiṃ samaye na hoti, yopissa pemā doso jāyati sopissa tasmiṃ samaye na hoti, yampissa dosā pemaṃ jāyati tampissa tasmiṃ samaye na hoti, yopissa dosā doso jāyati sopissa tasmiṃ samaye na hoti.

“Yasmiṃ, bhikkhave, samaye bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ…pe… catutthaṃ jhānaṃ upasampajja viharati, yampissa pemā pemaṃ jāyati tampissa tasmiṃ samaye na hoti, yopissa pemā doso jāyati sopissa tasmiṃ samaye na hoti, yampissa dosā pemaṃ jāyati tampissa tasmiṃ samaye na hoti, yopissa dosā doso jāyati sopissa tasmiṃ samaye na hoti.

“Yasmiṃ, bhikkhave, samaye bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati, yampissa pemā pemaṃ jāyati tampissa pahīnaṃ hoti ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ, yopissa pemā doso jāyati sopissa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo, yampissa dosā pemaṃ jāyati tampissa pahīnaṃ hoti ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ, yopissa dosā doso jāyati sopissa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo. Ayaṃ vuccati, bhikkhave, bhikkhu neva usseneti na paṭiseneti [na paṭisseneti (sī. pī.)] na dhūpāyati na pajjalati na sampajjhāyati [na apajjhāyati (sī.), na pajjhāyati (syā. kaṃ. pī.)].

“Kathañca, bhikkhave, bhikkhu usseneti? Idha, bhikkhave, bhikkhu rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ, attani vā rūpaṃ, rūpasmiṃ vā attānaṃ; vedanaṃ attato samanupassati, vedanāvantaṃ vā attānaṃ, attani vā vedanaṃ, vedanāya vā attānaṃ; saññaṃ attato samanupassati, saññāvantaṃ vā attānaṃ, attani vā saññaṃ, saññāya vā attānaṃ; saṅkhāre attato samanupassati, saṅkhāravantaṃ vā attānaṃ, attani vā saṅkhāre, saṅkhāresu vā attānaṃ; viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ, attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ. Evaṃ kho, bhikkhave, bhikkhu usseneti.

“Kathañca, bhikkhave, bhikkhu na usseneti? Idha, bhikkhave, bhikkhu na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ, na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ; na vedanaṃ attato samanupassati, na vedanāvantaṃ vā attānaṃ, na attani vā vedanaṃ, na vedanāya vā attānaṃ; na saññaṃ attato samanupassati, na saññāvantaṃ vā attānaṃ, na attani vā saññaṃ, na saññāya vā attānaṃ; na saṅkhāre attato samanupassati, na saṅkhāravantaṃ vā attānaṃ, na attani vā saṅkhāre, na saṅkhāresu vā attānaṃ; na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ, na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ. Evaṃ kho, bhikkhave, bhikkhu na usseneti.

“Kathañca, bhikkhave, bhikkhu paṭiseneti? Idha, bhikkhave, bhikkhu akkosantaṃ paccakkosati, rosantaṃ paṭirosati, bhaṇḍantaṃ paṭibhaṇḍati. Evaṃ kho, bhikkhave, bhikkhu paṭiseneti.

“Kathañca, bhikkhave, bhikkhu na paṭiseneti? Idha, bhikkhave, bhikkhu akkosantaṃ na paccakkosati, rosantaṃ na paṭirosati, bhaṇḍantaṃ na paṭibhaṇḍati. Evaṃ kho, bhikkhave, bhikkhu na paṭiseneti.

“Kathañca, bhikkhave, bhikkhu dhūpāyati? Asmīti, bhikkhave, sati itthasmīti hoti, evaṃsmīti hoti, aññathāsmīti hoti, asasmīti hoti, satasmīti hoti, santi hoti, itthaṃ santi hoti, evaṃ santi hoti, aññathā santi hoti, apihaṃ santi hoti, apihaṃ itthaṃ santi hoti, apihaṃ evaṃ santi hoti, apihaṃ aññathā santi hoti, bhavissanti hoti, itthaṃ bhavissanti hoti, evaṃ bhavissanti hoti, aññathā bhavissanti hoti. Evaṃ kho, bhikkhave, bhikkhu dhūpāyati.

“Kathañca, bhikkhave, bhikkhu na dhūpāyati? Asmīti, bhikkhave, asati itthasmīti na hoti, evaṃsmīti na hoti, aññathāsmīti na hoti, asasmīti na hoti, satasmīti na hoti, santi na hoti, itthaṃ santi na hoti, evaṃ santi na hoti, aññathā santi na hoti, apihaṃ santi na hoti, apihaṃ itthaṃ santi na hoti, apihaṃ evaṃ santi na hoti, apihaṃ aññathā santi na hoti, bhavissanti na hoti, itthaṃ bhavissanti na hoti, evaṃ bhavissanti na hoti, aññathā bhavissanti na hoti. Evaṃ kho, bhikkhave, bhikkhu na dhūpāyati.

“Kathañca, bhikkhave, bhikkhu pajjalati? Iminā asmīti, bhikkhave, sati iminā itthasmīti hoti, iminā evaṃsmīti hoti, iminā aññathāsmīti hoti, iminā asasmīti hoti, iminā satasmīti hoti, iminā santi hoti, iminā itthaṃ santi hoti, iminā evaṃ santi hoti, iminā aññathā santi hoti, iminā apihaṃ santi hoti, iminā apihaṃ itthaṃ santi hoti, iminā apihaṃ evaṃ santi hoti, iminā apihaṃ aññathā santi hoti, iminā bhavissanti hoti, iminā itthaṃ bhavissanti hoti, iminā evaṃ bhavissanti hoti, iminā aññathā bhavissanti hoti. Evaṃ kho, bhikkhave, bhikkhu pajjalati.

“Kathañca, bhikkhave, bhikkhu na pajjalati? Iminā asmīti, bhikkhave, asati iminā itthasmīti na hoti, iminā evaṃsmīti na hoti, iminā aññathāsmīti na hoti, iminā asasmīti na hoti, iminā satasmīti na hoti, iminā santi na hoti, iminā itthaṃ santi na hoti, iminā evaṃ santi na hoti, iminā aññathā santi na hoti, iminā apihaṃ santi na hoti, iminā apihaṃ itthaṃ santi na hoti, iminā apihaṃ evaṃ santi na hoti, iminā apihaṃ aññathā santi na hoti, iminā bhavissanti na hoti, iminā itthaṃ bhavissanti na hoti, iminā evaṃ bhavissanti na hoti, iminā aññathā bhavissanti na hoti. Evaṃ kho, bhikkhave, bhikkhu na pajjalati.

“Kathañca, bhikkhave, bhikkhu sampajjhāyati? Idha, bhikkhave, bhikkhuno asmimāno pahīno na hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo. Evaṃ kho, bhikkhave, bhikkhu sampajjhāyati.

“Kathañca, bhikkhave, bhikkhu na sampajjhāyati? Idha, bhikkhave, bhikkhuno asmimāno pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo. Evaṃ kho, bhikkhave, bhikkhu na sampajjhāyatī”ti. Dasamaṃ.

Mahāvaggo pañcamo.

Tassuddānaṃ –

Sotānugataṃ ṭhānaṃ, bhaddiya sāmugiya vappa sāḷhā ca;

Mallika attantāpo, taṇhā pemena ca dasā teti.

Catutthamahāpaṇṇāsakaṃ samattaṃ.

☸---------------------------------------------------------------------

二百 四类爱憎

一 “比丘们！有这四种（爱憎）产生的方式。是哪四种呢？

即：由喜爱产生喜爱，由喜爱产生憎恶，由憎恶产生喜爱，由憎恶产生憎恶。”

二 比丘们！怎样是由喜爱产生喜爱呢？

比丘们！世间有这样一个人，他所喜爱、喜欢、意悦的人，其他人也对他喜爱、喜欢、意悦。这个人就想：‘我所喜爱、喜欢、意悦的人，其他人也对他喜爱、喜欢、意悦。’像这样，他对那些（其他人）产生喜爱。比丘们！这就是由喜爱产生喜爱。

三 比丘们！再者，怎样是由喜爱产生憎恶呢？

比丘们！世间有这样一个人，他所喜爱、喜欢、意悦的人，其他人却对他不喜爱、不喜欢、不意悦。这个人就想：‘我所喜爱、喜欢、意悦的人，其他人却对他不喜爱、不喜欢、不意悦。’像这样，他对那些（其他人）产生憎恶。比丘们！这就是由喜爱产生憎恶。

四 比丘们！再者，怎样是由憎恶产生喜爱呢？

“比丘们！世间有这样一个人，他所不喜爱、不喜欢、不意悦的人，其他人也对他不喜爱、不喜欢、不意悦。这个人就想：‘我不喜爱、不喜欢、不意悦的人，其他人也对他不喜爱、不喜欢、不意悦。’像这样，他对那些（其他人）产生喜爱。比丘们！这就是由憎恶产生喜爱。

五 比丘们！再者，怎样是由憎恶产生憎恶呢？

比丘们！世间有这样一个人，他所不喜爱、不喜欢、不意悦的人，其他人却对他喜爱、喜欢、意悦。这个人就想：‘我不喜爱、不喜欢、不意悦的人，其他人却对他喜爱、喜欢、意悦。’像这样，他对那些（其他人）产生憎恶。比丘们！这就是由憎恶产生憎恶。

比丘们！这些就是四种（爱憎）产生的方式。

六 比丘们！当比丘远离各种欲望……乃至……进入并安住于初禅时，那‘由喜爱产生的喜爱’，在他那里当时就不存在了；那‘由喜爱产生的憎恶’，在他那里当时也不存在了；那‘由憎恶产生的喜爱’，在他那里当时也不存在了；那‘由憎恶产生的憎恶’，在他那里当时也不存在了。

七 比丘们！当比丘平息了寻和伺……乃至……进入并安住于第二禅……乃至……第三禅……乃至……第四禅时，那‘由喜爱产生的喜爱’，在他那里当时就不存在了；那‘由喜爱产生的憎恶’，在他那里当时也不存在了；那‘由憎恶产生的喜爱’，在他那里当时也不存在了；那‘由憎恶产生的憎恶’，在他那里当时也不存在了。

八 比丘们！当比丘由于诸漏已尽，就在现世生活中，自己证知、作证、达到并安住于无漏的心解脱、慧解脱时，那‘由喜爱产生的喜爱’，在他那里已被断除，根已被切断，如同被砍头的多罗树，已不存在，成为未来不生之法；那‘由喜爱产生的憎恶’，在他那里也已被断除……成为不生之法；那‘由憎恶产生的喜爱’，在他那里也已被断除……成为不生之法；那‘由憎恶产生的憎恶’，在他那里也已被断除，如同被砍头的多罗树，已不存在，成为未来不生之法。

比丘们！这样的比丘被称为：不抬高（我慢），不反击，不起烟（内在烦恼），不燃烧（外在烦恼），不忧恼。

九 比丘们！再者，怎样是有比丘抬高（我慢）呢？

比丘们！世间有的比丘，把色（物质）视为我，或认为我有色，或认为色在我中，或认为我在色中，如此看待。把受（感受）视为我，或认为我有受，或认为受在我中，或认为我在受中，如此看待。把想（概念）视为我，或认为我有想，或认为想在我中，或认为我在想中，如此看待。把行（意志活动）视为我，或认为我有行，或认为行在我中，或认为我在行中，如此看待。把识（意识）视为我，或认为我有识，或认为识在我中，或认为我在识中，如此看待。

比丘们！像这样的比丘，就是抬高（我慢）。

十 比丘们！再者，怎样是有比丘不抬高（我慢）呢？

比丘们！世间有的比丘，不把色视为我，或不认为我有色，或不认为色在我中，或不认为我在色中，不如此看待；不把受……想……行……识视为我，或不认为我有识，或不认为识在我中，或不认为我在识中，不如此看待。

比丘们！像这样的比丘，就是不抬高（我慢）。

十一 比丘们！再者，怎样是有比丘反击呢？

比丘们！世间有的比丘，被人辱骂就反骂回去，被人激怒就反过来发怒，被人争吵就反过来争吵。

比丘们！像这样的比丘，就是反击。

十二 比丘们！再者，怎样是有比丘不反击呢？

比丘们！世间有的比丘，被人辱骂不反骂回去，被人激怒不反过来发怒，被人争吵不反过来争吵。

比丘们！像这样的比丘，就是不反击。

十三 比丘们！再者，怎样是有比丘起烟（内在烦恼）呢？

比丘们！当有‘我是’的念头时，就会有‘我是这样’、‘我是那样’、‘我不同于那样’、‘我非实有’、‘我实有’，就会有‘我现在是’、‘我现在是这样’、‘我现在是那样’、‘我现在不同于那样’，就会有‘我过去曾是’、‘我过去曾是这样’、‘我过去曾是那样’、‘我过去曾不同于那样’，就会有‘我将来会是’、‘我将来会是这样’、‘我将来会是那样’、‘我将来会不同于那样’的想法。

比丘们！像这样，就是比丘起烟（内在烦恼）。

十四 比丘们！再者，怎样是有比丘不起烟（内在烦恼）呢？

比丘们！当没有‘我是’的念头时，就不会有‘我是这样’、‘我是那样’、‘我不同于那样’、‘我非实有’、‘我实有’，就不会有‘我现在是’、‘我现在是这样’、‘我现在是那样’、‘我现在不同于那样’，就不会有‘我过去曾是’、‘我过去曾是这样’、‘我过去曾是那样’、‘我过去曾不同于那样’，就不会有‘我将来会是’、‘我将来会是这样’、‘我将来会是那样’、‘我将来会不同于那样’的想法。

比丘们！像这样，就是比丘不起烟（内在烦恼）。

十五 比丘们！再者，怎样是有比丘燃烧（外在烦恼）呢？

比丘们！当有‘通过这个，我是’的念头时，就会有‘通过这个，我是这样’、‘通过这个，我是那样’、‘通过这个，我不同于那样’、‘通过这个，我非实有’、‘通过这个，我实有’，就会有‘通过这个，我现在是’、‘通过这个，我现在是这样’、‘通过这个，我现在是那样’、‘通过这个，我现在不同于那样’，就会有‘通过这个，我过去曾是’、‘通过这个，我过去曾是这样’、‘通过这个，我过去曾是那样’、‘通过这个，我过去曾不同于那样’，就会有‘通过这个，我将来会是’、‘通过这个，我将来会是这样’、‘通过这个，我将来会是那样’、‘通过这个，我将来会不同于那样’的想法。

比丘们！像这样，就是比丘燃烧（外在烦恼）。

十六 比丘们！再者，怎样有比丘不燃烧（外在烦恼）呢？

比丘们！当没有‘通过这个，我是’的念头时，就不会有‘通过这个，我是这样’、‘通过这个，我是那样’、‘通过这个，我不同于那样’、‘通过这个，我非实有’、‘通过这个，我实有’，就不会有‘通过这个，我现在是’、‘通过这个，我现在是这样’、‘通过这个，我现在是那样’、‘通过这个，我现在不同于那样’，就不会有‘通过这个，我过去曾是’、‘通过这个，我过去曾是这样’、‘通过这个，我过去曾是那样’、‘通过这个，我过去曾不同于那样’，就不会有‘通过这个，我将来会是’、‘通过这个，我将来会是这样’、‘通过这个，我将来会是那样’、‘通过这个，我将来会不同于那样’的想法。

比丘们！像这样，就是比丘不燃烧（外在烦恼）。

十七 比丘们！再者，怎样是有比丘不忧恼呢？

比丘们！世间有的比丘，他的‘我慢’已被断除，根已被切断，如同被砍头的多罗树，已不存在，成为未来不生之法。

比丘们！像这样，就是比丘不忧恼。”

大品第五。

摄颂：

随流、处、跋提亚、萨木奇亚、婆波、舍罗、

摩利迦、自苦、渴爱、爱憎，共十经。

第四五十经篇 终。

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.1 Sappurisavagga 善士品 (AN 4.201-210)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1.1 Sikkhāpadasutta 劝他学处 (AN 4.201)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Pañcamapaṇṇāsakaṃ

(21) 1. Sappurisavaggo

1. Sikkhāpadasuttaṃ

201. “Asappurisañca vo, bhikkhave, desessāmi, asappurisena asappurisatarañca; sappurisañca, sappurisena sappurisatarañca. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Katamo ca, bhikkhave, asappuriso? Idha, bhikkhave, ekacco pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, surāmerayamajjapamādaṭṭhāyī hoti. Ayaṃ vuccati, bhikkhave, asappuriso.

“Katamo ca, bhikkhave, asappurisena asappurisataro? Idha, bhikkhave, ekacco attanā ca pāṇātipātī hoti, parañca pāṇātipāte samādapeti; attanā ca adinnādāyī hoti, parañca adinnādāne samādapeti; attanā ca kāmesumicchācārī hoti, parañca kāmesumicchācāre samādapeti; attanā ca musāvādī hoti, parañca musāvāde samādapeti; attanā ca surāmerayamajjapamādaṭṭhāyī hoti, parañca surāmerayamajjapamādaṭṭhāne samādapeti. Ayaṃ vuccati, bhikkhave, asappurisena asappurisataro.

“Katamo ca, bhikkhave, sappuriso? Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Ayaṃ vuccati, bhikkhave, sappuriso.

“Katamo ca, bhikkhave, sappurisena sappurisataro? Idha, bhikkhave, ekacco attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti; attanā ca adinnādānā paṭivirato hoti, parañca adinnādānā veramaṇiyā samādapeti; attanā ca kāmesumicchācārā paṭivirato hoti, parañca kāmesumicchācārā veramaṇiyā samādapeti; attanā ca musāvādā paṭivirato hoti, parañca musāvādā veramaṇiyā samādapeti; attanā ca surāmerayamajjapamādaṭṭhānā paṭivirato hoti, parañca surāmerayamajjapamādaṭṭhānā veramaṇiyā samādapeti. Ayaṃ vuccati, bhikkhave, sappurisena sappurisataro”ti [pu. pa. 135]. Paṭhamaṃ.

☸---------------------------------------------------------------------

第一 善士品

二百零一 劝他学处

一 “诸比丘！我将为你们说不善士，以及比不善士更不善的人；说善士，以及比善士更善的人。你们要仔细听，好好放在心上，我这就说。”

那些比丘回答世尊：“好的，大德！”世尊这样说：

二 “诸比丘！那么，谁是不善士呢？

诸比丘！在此世间，有一种人，他杀生、偷盗（不与取）、行邪淫（邪欲行）、说妄语、饮用会导致放逸的米酒、果酒等麻醉品。

诸比丘！这样的人称为不善士。

三 诸比丘！那么，谁是比不善士更不善的人呢？

诸比丘！在此世间，有一种人，自己杀生，还劝导他人杀生；自己偷盗，还劝导他人偷盗；自己行邪淫，还劝导他人行邪淫；自己说妄语，还劝导他人说妄语；自己饮用会导致放逸的米酒、果酒等麻醉品，还劝导他人饮用。

诸比丘！这样的人称为比不善士更不善的人。

四 诸比丘！那么，谁是善士呢？

诸比丘！在此世间，有一种人，他远离杀生、远离偷盗、远离邪淫、远离妄语、远离会导致放逸的米酒、果酒等麻醉品。

诸比丘！这样的人称为善士。

五 诸比丘！那么，谁是比善士更善的人呢？

诸比丘！在此世间，有一种人，自己远离杀生，还劝导他人远离杀生；自己远离偷盗，还劝导他人远离偷盗；自己远离邪淫，还劝导他人远离邪淫；自己远离妄语，还劝导他人远离妄语；自己远离会导致放逸的米酒、果酒等麻醉品，还劝导他人远离。

诸比丘！这样的人称为比善士更善的人。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.1 Sappurisavagga 善士品 (AN 4.201-210)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1.2 Assaddhasutta 劝他不信 (AN 4.202)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Assaddhasuttaṃ

202. “Asappurisañca vo, bhikkhave, desessāmi, asappurisena asappurisatarañca; sappurisañca, sappurisena sappurisatarañca. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti.

“诸比丘！我将为你们说不善士，以及比不善士更不善的人；说善士，以及比善士更善的人。你们要仔细听，好好放在心上，我这就说。”

“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

那些比丘回答世尊：“好的，大德！”世尊这样说：

☼ 【善士与不善士】

☆ 不善士 ➾ ➊ 不信、➋ 无惭、➌ 无愧、➍ 少闻、➎ 懈怠、➏ 失念、➐ 无慧者。

“Katamo ca, bhikkhave, asappuriso?

“诸比丘！谁是不善士呢？

Idha, bhikkhave, ekacco assaddho hoti, ahiriko hoti, anottappī hoti, appassuto hoti, kusīto hoti, muṭṭhassati hoti, duppañño hoti.

诸比丘！在此世间，有一种人，是➊ 不信、➋ 无惭、➌ 无愧、➍ 少闻、➎ 懈怠、➏ 失念、➐ 无慧的人。

Ayaṃ vuccati, bhikkhave, asappuriso.

诸比丘！这样的人称为不善士。

Katamo ca, bhikkhave, asappurisena asappurisataro?

诸比丘！那么，是谁比不善士更不善的人呢？

Idha, bhikkhave, ekacco attanā ca assaddho hoti, parañca assaddhiye [asaddhāya (ka.)] samādapeti;

➊ 诸比丘！在此世间，有一种人，是自身不信，又劝导他人不信；

attanā ca ahiriko hoti, parañca ahirikatāya samādapeti;

➋ 又自身无惭，又劝导他人无惭；

attanā ca anottappī hoti, parañca anottappe samādapeti;

➌ 又自身无愧，又劝导他人无愧；

attanā ca appassuto hoti, parañca appassute samādapeti;

➍ 又自身少闻，又劝导他人少闻；

attanā ca kusīto hoti, parañca kosajje samādapeti;

➎ 又自身懈怠，又劝导他人懈怠；

attanā ca muṭṭhassati hoti, parañca muṭṭhassacce [muṭṭhasacce (sī. syā. kaṃ. pī.)] samādapeti;

➏ 又自身失念，又劝导他人失念；

attanā ca duppañño hoti, parañca duppaññatāya samādapeti.

➐ 又自身无慧，又劝导他人无慧。

Ayaṃ vuccati, bhikkhave, asappurisena asappurisataro.

诸比丘！这样的人称为比不善士更不善的人。

☆ 善士 ➾ ⓵ 有信、⓶ 有惭、⓷ 有愧、⓸ 多闻、⓹ 发勤、⓺ 具念、⓻ 具慧者。

Katamo ca, bhikkhave, sappuriso?

诸比丘！那么，谁是善士呢？

Idha, bhikkhave, ekacco saddho hoti, hirimā hoti, ottappī hoti, bahussuto hoti, āraddhavīriyo hoti, satimā hoti, paññavā hoti.

诸比丘！在此世间，有一种人，是⓵ 有信、⓶ 有惭、⓷ 有愧、⓸ 多闻、⓹ 发起精进、⓺ 具念、⓻ 具慧的人。

Ayaṃ vuccati, bhikkhave, sappuriso.

诸比丘！这样的人称为善士。

Katamo ca, bhikkhave, sappurisena sappurisataro?

诸比丘！那么，谁是比善士更善的人呢？

Idha, bhikkhave, ekacco attanā ca saddhāsampanno hoti, parañca saddhāsampadāya samādapeti;

⓵ 诸比丘！在此世间，有一种人，是自身具足信心，而又劝导他人具足信心；

attanā ca hirimā hoti, parañca hirimatāya [hirisampadāya (ka.)] samādapeti;

⓶ 又自身有惭，而又劝导他人有惭；

attanā ca ottappī hoti, parañca ottappe samādapeti;

⓷ 又自身有愧，而又劝导他人有愧；

attanā ca bahussuto hoti, parañca bāhusacce samādapeti;

⓸ 又自身多闻，而又劝导他人多闻；

attanā ca āraddhavīriyo hoti, parañca vīriyārambhe samādapeti;

⓹ 又自身发起精进，而又劝导他人发起精进；

attanā ca upaṭṭhitassati hoti, parañca satiupaṭṭhāne [satipaṭṭhāne (sī. syā. kaṃ. pī.)] samādapeti;

⓺ 又自身安住于念，而又劝导他人安住于念；

attanā ca paññāsampanno hoti, parañca paññāsampadāya samādapeti.

⓻ 又自身具足智慧，而又劝导他人具足智慧。

Ayaṃ vuccati, bhikkhave, sappurisena sappurisataro”ti. Dutiyaṃ.

诸比丘！这样的人称为比善士更善的人。”

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.1 Sappurisavagga 善士品 (AN 4.201-210)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1.3 Sattakammasutta 劝众生业 (AN 4.203)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Sattakammasuttaṃ

203. “Asappurisañca vo, bhikkhave, desessāmi, asappurisena asappurisatarañca; sappurisañca, sappurisena sappurisatarañca. Taṃ suṇātha…pe….

“Katamo ca, bhikkhave, asappuriso? Idha, bhikkhave, ekacco pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti. Ayaṃ vuccati, bhikkhave, asappuriso.

“Katamo ca, bhikkhave, asappurisena asappurisataro? Idha, bhikkhave, ekacco attanā ca pāṇātipātī hoti, parañca pāṇātipāte samādapeti; attanā ca adinnādāyī hoti, parañca adinnādāne samādapeti; attanā ca kāmesumicchācārī hoti, parañca kāmesumicchācāre samādapeti; attanā ca musāvādī hoti, parañca musāvāde samādapeti; attanā ca pisuṇavāco hoti, parañca pisuṇāya vācāya samādapeti; attanā ca pharusavāco hoti, parañca pharusāya vācāya samādapeti; attanā ca samphappalāpī hoti, parañca samphappalāpe samādapeti. Ayaṃ vuccati, bhikkhave, asappurisena asappurisataro.

“Katamo ca, bhikkhave, sappuriso? Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato, hoti, samphappalāpā paṭivirato hoti. Ayaṃ vuccati, bhikkhave, sappuriso.

“Katamo ca, bhikkhave, sappurisena sappurisataro? Idha bhikkhave, ekacco attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti; attanā ca adinnādānā paṭivirato hoti, parañca adinnādānā veramaṇiyā samādapeti; attanā ca kāmesumicchācārā paṭivirato hoti, parañca kāmesumicchācārā veramaṇiyā samādapeti; attanā ca musāvādā paṭivirato hoti, parañca musāvādā veramaṇiyā samādapeti; attanā ca pisuṇāya vācāya paṭivirato hoti, parañca pisuṇāya vācāya veramaṇiyā samādapeti; attanā ca pharusāya vācāya paṭivirato hoti, parañca pharusāya vācāya veramaṇiyā samādapeti; attanā ca samphappalāpā paṭivirato hoti, parañca samphappalāpā veramaṇiyā samādapeti. Ayaṃ vuccati, bhikkhave, sappurisena sappurisataro”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

二百零三 劝众生业

一 “诸比丘！我将为你们说不善士，以及比不善士更不善的人；说善士，以及比善士更善的人。你们要仔细听！……等等……

二 诸比丘！那么，谁是不善士呢？

诸比丘！在此世间，有一种人，是杀生者、偷盗者、邪淫者、妄语者、两舌者（离间语者）、粗恶语者、绮语者（杂秽语者）。

诸比丘！这样的人称为不善士。

三 诸比丘！那么，谁是比不善士更不善的人呢？

诸比丘！在此世间，有一种人，自己是杀生者，而又劝导他人杀生；自己是偷盗者，而又劝导他人偷盗；自己是邪淫者，而又劝导他人行邪淫；自己是妄语者，而又劝导他人说妄语；自己是两舌者，而又劝导他人两舌；自己是粗恶语者，而又劝导他人说粗恶语；自己是绮语者，而又劝导他人说绮语。

诸比丘！这样的人称为比不善士更不善的人。

四 诸比丘！那么，谁是善士呢？

诸比丘！在此世间，有一种人，远离杀生、远离偷盗、远离邪淫、远离妄语、远离两舌、远离粗恶语、远离绮语。

诸比丘！这样的人称为善士。

五 诸比丘！那么，谁是比善士更善的人呢？

诸比丘！在此世间，有一种人，是自己远离杀生……（自己远离妄语，）又劝导他人远离妄语；又自己远离两舌，又劝导他人远离两舌；又自己远离粗恶语，又劝导他人远离粗恶语；又自己远离绮语，又劝导他人远离绮语。

诸比丘！这样的人称为比善士更善的人。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.1 Sappurisavagga 善士品 (AN 4.201-210)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1.4 Dasakammasutta 劝十善业 (AN 4.204)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Dasakammasuttaṃ

204. “Asappurisañca vo, bhikkhave, desessāmi, asappurisena asappurisatarañca; sappurisañca, sappurisena sappurisatarañca. Taṃ suṇātha…pe….

“Katamo ca, bhikkhave, asappuriso? Idha, bhikkhave, ekacco pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhiko hoti. Ayaṃ vuccati, bhikkhave, asappuriso.

“Katamo ca, bhikkhave, asappurisena asappurisataro? Idha, bhikkhave, ekacco attanā ca pāṇātipātī hoti, parañca pāṇātipāte samādapeti…pe… attanā ca abhijjhālu hoti, parañca abhijjhāya samādapeti; attanā ca byāpannacitto hoti, parañca byāpāde samādapeti, attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti. Ayaṃ vuccati, bhikkhave, asappurisena asappurisataro.

“Katamo ca, bhikkhave, sappuriso? Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti…pe… anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhiko hoti. Ayaṃ vuccati, bhikkhave, sappuriso.

“Katamo ca, bhikkhave, sappurisena sappurisataro? Idha, bhikkhave, ekacco attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti…pe… attanā ca anabhijjhālu hoti, parañca anabhijjhāya samādapeti; attanā ca abyāpannacitto hoti, parañca abyāpāde samādapeti; attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti. Ayaṃ vuccati, bhikkhave, sappurisena sappurisataro”ti. Catutthaṃ.

☸---------------------------------------------------------------------

二百零四 劝十善业

一 “诸比丘！我将为你们说不善士，以及比不善士更不善的人；说善士，以及比善士更善的人。你们要仔细听！……等等……

二 诸比丘！那么，谁是不善士呢？

诸比丘！在此世间，有一种人，是杀生者……等等……绮语者，有贪欲，有瞋恚心，是邪见者。

诸比丘！这样的人称为不善士。

三 诸比丘！那么，谁是比不善士更不善的人呢？

诸比丘！在此世间，有一种人，是自己杀生，而又劝导他人杀生……等等……又自己有贪欲，又劝导他人贪欲；又自己有瞋恚心，又劝导他人瞋恚；又自己是邪见者，而又劝导他人持邪见。

诸比丘！这样的人称为比不善士更不善的人。

四 诸比丘！那么，谁是善士呢？

诸比丘！在此世间，有一种人，是远离杀生……等等……是无贪欲者，是无瞋恚心，是正见者。

诸比丘！这样的人称为善士。

五 诸比丘！那么，谁是比善士更善的人呢？

诸比丘！在此世间，有一种人，是自己远离杀生，而又劝导他人远离杀生……等等……又自己无贪欲，又劝导他人无贪欲；又自己无瞋恚心，而又劝导他人无瞋恚；又自己是正见者，而又劝导他人持正见。

诸比丘！这样的人称为比善士更善的人。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.1 Sappurisavagga 善士品 (AN 4.201-210)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1.5 Aṭṭhaṅgikasutta 劝八圣道 (AN 4.205)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Aṭṭhaṅgikasuttaṃ

205. “Asappurisañca vo, bhikkhave, desessāmi, asappurisena asappurisatarañca; sappurisañca, sappurisena sappurisatarañca. Taṃ suṇātha…pe….

“Katamo ca, bhikkhave, asappuriso? Idha, bhikkhave, ekacco micchādiṭṭhiko hoti, micchāsaṅkappo hoti, micchāvāco hoti, micchākammanto hoti, micchāājīvo hoti, micchāvāyāmo hoti, micchāsati hoti, micchāsamādhi hoti. Ayaṃ vuccati, bhikkhave, asappuriso.

“Katamo ca, bhikkhave, asappurisena asappurisataro? Idha bhikkhave, ekacco attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti; attanā ca micchāsaṅkappo hoti, parañca micchāsaṅkappe samādapeti; attanā ca micchāvāco hoti, parañca micchāvācāya samādapeti; attanā ca micchākammanto hoti, parañca micchākammante samādapeti; attanā ca micchāājīvo hoti, parañca micchāājīve samādapeti; attanā ca micchāvāyāmo hoti, parañca micchāvāyāme samādapeti; attanā ca micchāsati hoti, parañca micchāsatiyā samādapeti; attanā ca micchāsamādhi hoti, parañca micchāsamādhimhi samādapeti. Ayaṃ vuccati, bhikkhave, asappurisena asappurisataro.

“Katamo ca, bhikkhave, sappuriso? Idha, bhikkhave, ekacco sammādiṭṭhiko hoti, sammāsaṅkappo hoti, sammāvāco hoti, sammākammanto hoti, sammāājīvo hoti, sammāvāyāmo hoti, sammāsati hoti, sammāsamādhi hoti. Ayaṃ vuccati, bhikkhave, sappuriso.

“Katamo ca, bhikkhave, sappurisena sappurisataro? Idha, bhikkhave, ekacco attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti; attanā ca sammāsaṅkappo hoti, parañca sammāsaṅkappe samādapeti; attanā ca sammāvāco hoti, parañca sammāvācāya samādapeti; attanā ca sammākammanto hoti, parañca sammākammante samādapeti; attanā ca sammāājīvo hoti, parañca sammāājīve samādapeti; attanā ca sammāvāyāmo hoti, parañca sammāvāyāme samādapeti; attanā ca sammāsati hoti, parañca sammāsatiyā samādapeti; attanā ca sammāsamādhi hoti, parañca sammāsamādhimhi samādapeti. Ayaṃ vuccati, bhikkhave, sappurisena sappurisataro”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

二百零五 劝八圣道

一 “诸比丘！我将为你们说不善士，以及比不善士更不善的人；说善士，以及比善士更善的人。你们要仔细听！……等等……

二 诸比丘！那么，谁是不善士呢？

诸比丘！在此世间，有一种人，持有邪见、邪思惟、邪语、邪业、邪命、邪精进、邪念、邪定。

诸比丘！这样的人称为不善士。

三 诸比丘！那么，谁是比不善士更不善的人呢？

诸比丘！在此世间，有一种人，是自己持有邪见，而又劝导他人持邪见；自己有邪思惟，而又劝导他人邪思惟；自己说邪语，而又劝导他人说邪语；自己造邪业，而又劝导他人造邪业；自己行邪命，而又劝导他人行邪命；自己作邪精进，而又劝导他人作邪精进；自己存邪念，而又劝导他人存邪念；自己修邪定，而又劝导他人修邪定。

诸比丘！这样的人称为比不善士更不善的人。

四 诸比丘！那么，谁是善士呢？

诸比丘！在此世间，有一种人，持有正见、正思惟、正语、正业、正命、正精进、正念、正定。

诸比丘！这样的人称为善士。

五 诸比丘！那么，谁是比善士更善的人呢？

诸比丘！在此世间，有一种人，是自己持有正见，而又劝导他人持正见；自己有正思惟，而又劝导他人正思惟；自己说正语，而又劝导他人说正语；自己造正业，而又劝导他人造正业；自己行正命，而又劝导他人行正命；自己作正精进，而又劝导他人作正精进；自己存正念，而又劝导他人存正念；自己修习正定，而又劝导他人修习正定。

诸比丘！这样的人称为比善士更善的人。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.1 Sappurisavagga 善士品 (AN 4.201-210)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1.6 Dasamaggasutta 劝十圣道 (AN 4.206)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Dasamaggasuttaṃ

206. “Asappurisañca vo, bhikkhave, desessāmi, asappurisena asappurisatarañca; sappurisañca, sappurisena sappurisatarañca. Taṃ suṇātha…pe….

“Katamo ca, bhikkhave, asappuriso? Idha, bhikkhave, ekacco micchādiṭṭhiko hoti …pe… micchāñāṇī hoti, micchāvimutti hoti. Ayaṃ vuccati, bhikkhave, asappuriso.

“Katamo ca, bhikkhave, asappurisena asappurisataro? Idha, bhikkhave, ekacco attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti…pe… attanā ca micchāñāṇī hoti, parañca micchāñāṇe samādapeti; attanā ca micchāvimutti hoti, parañca micchāvimuttiyā samādapeti. Ayaṃ vuccati, bhikkhave, asappurisena asappurisataro.

“Katamo ca, bhikkhave, sappuriso? Idha, bhikkhave, ekacco sammādiṭṭhiko hoti…pe… sammāñāṇī hoti, sammāvimutti hoti. Ayaṃ vuccati, bhikkhave, sappuriso.

“Katamo ca, bhikkhave, sappurisena sappurisataro? Idha, bhikkhave, ekacco attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti…pe… attanā ca sammāñāṇī hoti, parañca sammāñāṇe samādapeti; attanā ca sammāvimutti hoti, parañca sammāvimuttiyā samādapeti. Ayaṃ vuccati, bhikkhave, sappurisena sappurisataro”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

二百零六 劝十圣道

一 “诸比丘！我将为你们说不善士、比不善士更不善的人；说善士，比善士更善的人。你们要仔细听！……等等……

二 诸比丘！那么，谁是不善士呢？

诸比丘！在此世间，有一种人，持有邪见……等等……是邪智、是邪解脱者。

诸比丘！这样的人称为不善士。

三 诸比丘！那么，谁是比不善士更不善的人呢？

诸比丘！在此世间，有一种人，是自己持有邪见，而又劝导他人持邪见……等等……自己有邪智，而又劝导他人有邪智；又自己是邪解脱，而又劝导他人邪解脱。

诸比丘！这样的人称为比不善士更不善的人。

四 诸比丘！那么，谁是善士呢？

诸比丘！在此世间，有一种人，持有正见……等等……是正智、是正解脱者。

诸比丘！这样的人称为善士。

五 诸比丘！那么，谁是比善士更善的人呢？

诸比丘！在此世间，有一种人，是自己持有正见，而又劝导他人持正见……等等……又自己有正智，而又劝导他人有正智；又自己是正解脱，而又劝导他人正解脱。

诸比丘！这样的人称为比善士更善的人。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.1 Sappurisavagga 善士品 (AN 4.201-210)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1.7 Paṭhamapāpadhammasutta 比恶更恶之一 (AN 4.207)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Paṭhamapāpadhammasuttaṃ

207. “Pāpañca vo, bhikkhave, desessāmi, pāpena pāpatarañca; kalyāṇañca, kalyāṇena kalyāṇatarañca. Taṃ suṇātha…pe….

“Katamo ca, bhikkhave, pāpo? Idha, bhikkhave, ekacco pāṇātipātī hoti…pe… micchādiṭṭhiko hoti. Ayaṃ vuccati, bhikkhave, pāpo.

“Katamo ca, bhikkhave, pāpena pāpataro? Idha, bhikkhave, ekacco attanā ca pāṇātipātī hoti, parañca pāṇātipāte samādapeti…pe… attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti. Ayaṃ vuccati, bhikkhave, pāpena pāpataro.

“Katamo ca, bhikkhave, kalyāṇo? Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhiko hoti. Ayaṃ vuccati, bhikkhave, kalyāṇo.

“Katamo ca, bhikkhave, kalyāṇena kalyāṇataro? Idha, bhikkhave, ekacco attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti…pe… attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti. Ayaṃ vuccati, bhikkhave, kalyāṇena kalyāṇataro”ti. Sattamaṃ.

☸---------------------------------------------------------------------

二百零七 比恶更恶之一

一 “诸比丘！我将为你们说恶人，以及比恶人更恶的人；说善人，以及比善人更善的人。你们要仔细听！……等等……

二 诸比丘！谁是恶人呢？

诸比丘！在此世间，有一种人，是杀生者……等等（参照二百零四之二）……是邪见者。

诸比丘！这样的人称为恶人。

三 诸比丘！谁是比恶人更恶的人呢？

诸比丘！在此世间，有一种人，是自己是杀生者，而又劝导他人杀生……等等……又自己持有邪见，而又劝导他人持邪见。

诸比丘！这样的人称为比恶人更恶的人。

四 诸比丘！那么，谁是善人呢？

诸比丘！在此世间，有一种人，远离杀生……等等……是正见者。

诸比丘！这样的人称为善人。

五 诸比丘！那么，谁是比善人更善的人呢？

诸比丘！在此世间，有一种人，是自己远离杀生，又劝导他人远离杀生……等等……又自己持有正见，又劝导他人持正见。

诸比丘！这样的人称为比善人更善的人。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.1 Sappurisavagga 善士品 (AN 4.201-210)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1.8 Dutiyapāpadhammasutta 比恶更恶之二 (AN 4.208)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Dutiyapāpadhammasuttaṃ

208. “Pāpañca vo, bhikkhave, desessāmi, pāpena pāpatarañca; kalyāṇañca, kalyāṇena kalyāṇatarañca. Taṃ suṇātha, sādhukaṃ manasikarotha; bhāsissāmī”ti. Evaṃ…pe… etadavoca –

“Katamo ca, bhikkhave, pāpo? Idha, bhikkhave, ekacco micchādiṭṭhiko hoti…pe… micchāñāṇī hoti, micchāvimutti hoti. Ayaṃ vuccati, bhikkhave, pāpo.

“Katamo ca, bhikkhave, pāpena pāpataro? Idha, bhikkhave, ekacco attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti…pe… attanā ca micchāñāṇī hoti, parañca micchāñāṇe samādapeti; attanā ca micchāvimutti hoti, parañca micchāvimuttiyā samādapeti. Ayaṃ vuccati, bhikkhave, pāpena pāpataro.

“Katamo ca, bhikkhave, kalyāṇo? Idha, bhikkhave, ekacco sammādiṭṭhiko hoti …pe… sammāñāṇī hoti, sammāvimutti hoti. Ayaṃ vuccati, bhikkhave, kalyāṇo.

“Katamo ca, bhikkhave, kalyāṇena kalyāṇataro? Idha, bhikkhave, ekacco attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti…pe… attanā ca sammāñāṇī hoti, parañca sammāñāṇe samādapeti; attanā ca sammāvimutti hoti, parañca sammāvimuttiyā samādapeti. Ayaṃ vuccati, bhikkhave, kalyāṇena kalyāṇataro”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

二百零八 比恶更恶之二

一 “诸比丘！我将为你们说恶人，以及比恶人更恶的人；说善人，以及比善人更善的人。你们要仔细听！……等等……

二 诸比丘！那么，谁是恶人呢？

诸比丘！在此世间，有一种人，持有邪见……等等……是邪智，是邪解脱者。

诸比丘！这样的人称为恶人。

三 诸比丘！谁是比恶人更恶的人呢？

诸比丘！在此世间，有一种人，是自己持有邪见，而又劝导他人持邪见……等等……自己有邪智，而又劝导他人有邪智；又自己是邪解脱，而又劝导他人邪解脱。

诸比丘！这样的人称为比恶人更恶的人。

四 诸比丘！在此世间，有一种人，是正见……等等……是正智，是正解脱者。

诸比丘！这样的人称为善人。

五 诸比丘！那么，谁是比善人更善的人呢？

诸比丘！在此世间，有一种人，是自己持有正见，而又劝导他人持正见……等等……又自己有正智，而又劝导他人有正智；又自己是正解脱，而又劝导他人正解脱。

诸比丘！这样的人称为比善人更善的人。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.1 Sappurisavagga 善士品 (AN 4.201-210)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1.9 Tatiyapāpadhammasutta 比恶更恶之三 (AN 4.209)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Tatiyapāpadhammasuttaṃ

209. “Pāpadhammañca vo, bhikkhave, desessāmi, pāpadhammena pāpadhammatarañca; kalyāṇadhammañca, kalyāṇadhammena kalyāṇadhammatarañca. Taṃ suṇātha…pe….

“Katamo ca, bhikkhave, pāpadhammo? Idha, bhikkhave, ekacco pāṇātipātī hoti…pe… micchādiṭṭhiko hoti. Ayaṃ vuccati, bhikkhave, pāpadhammo.

“Katamo ca, bhikkhave, pāpadhammena pāpadhammataro? Idha bhikkhave, ekacco attanā ca pāṇātipātī hoti, parañca pāṇātipāte samādapeti…pe… attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti. Ayaṃ vuccati, bhikkhave, pāpadhammena pāpadhammataro.

“Katamo ca, bhikkhave, kalyāṇadhammo? Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhiko hoti. Ayaṃ vuccati, bhikkhave, kalyāṇadhammo.

“Katamo ca, bhikkhave, kalyāṇadhammena kalyāṇadhammataro? Idha, bhikkhave, ekacco attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti…pe… attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti. Ayaṃ vuccati, bhikkhave, kalyāṇadhammena kalyāṇadhammataro”ti. Navamaṃ.

☸---------------------------------------------------------------------

二百零九 比恶更恶之三

一 “诸比丘！我将为你们说恶法之人，以及比行恶法者更恶的人；说善法之人，以及比行善法者更善的人。你们要仔细听！……等等……

二 诸比丘！那么，谁是行恶法的人呢？

诸比丘！在此世间，有一种人，是杀生者……等等……是邪见者。

诸比丘！这样的人称为行恶法者。

三 诸比丘！那么，谁是比行恶法者更恶的人呢？

诸比丘！在此世间，有一种人，是自己是杀生者，而又劝导他人杀生……等等……又自己持有邪见，而又劝导他人持邪见。

诸比丘！这样的人称为比行恶法者更恶的人。

四 诸比丘！那么，谁是行善法的人呢？

诸比丘！在此世间，有一种人，是远离杀生……等等……是正见者。

诸比丘！这样的人称为行善法者。

五 诸比丘！那么，谁是比行善法者更善的人呢？

诸比丘！在此世间，有一种人，是自己远离杀生，而又劝导他人远离杀生……等等……又自己持有正见，而又劝导他人持正见。

诸比丘！这样的人称为比行善法者更善的人。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.1 Sappurisavagga 善士品 (AN 4.201-210)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1.10 Catutthapāpadhammasutta 比恶更恶之四 (AN 4.210)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Catutthapāpadhammasuttaṃ

210. “Pāpadhammañca vo, bhikkhave, desessāmi, pāpadhammena pāpadhammatarañca; kalyāṇadhammañca, kalyāṇadhammena kalyāṇadhammatarañca. Taṃ suṇātha…pe….

“Katamo ca, bhikkhave, pāpadhammo? Idha, bhikkhave, ekacco micchādiṭṭhiko hoti…pe… micchāñāṇī hoti, micchāvimutti hoti. Ayaṃ vuccati, bhikkhave, pāpadhammo.

“Katamo ca, bhikkhave, pāpadhammena pāpadhammataro? Idha, bhikkhave, ekacco attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti…pe… attanā ca micchāñāṇī hoti, parañca micchāñāṇe samādapeti; attanā ca micchāvimutti hoti, parañca micchāvimuttiyā samādapeti. Ayaṃ vuccati, bhikkhave, pāpadhammena pāpadhammataro.

“Katamo ca, bhikkhave, kalyāṇadhammo? Idha, bhikkhave, ekacco sammādiṭṭhiko hoti…pe… sammāñāṇī hoti, sammāvimutti hoti. Ayaṃ vuccati, bhikkhave, kalyāṇadhammo.

“Katamo ca, bhikkhave, kalyāṇadhammena kalyāṇadhammataro? Idha, bhikkhave, ekacco attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti…pe… attanā ca sammāñāṇī hoti, parañca sammāñāṇe samādapeti; attanā ca sammāvimutti hoti, parañca sammāvimuttiyā samādapeti. Ayaṃ vuccati, bhikkhave, kalyāṇadhammena kalyāṇadhammataro”ti. Dasamaṃ.

Sappurisavaggo paṭhamo.

Tassuddānaṃ –

Sikkhāpadañca assaddhaṃ, sattakammaṃ atho ca dasakammaṃ;

Aṭṭhaṅgikañca dasamaggaṃ, dve pāpadhammā apare dveti.

☸---------------------------------------------------------------------

二百一十 比恶更恶之四

一 “诸比丘！我将为你们说恶法之人，以及比行恶法者更恶的人；说善法之人，以及比行善法者更善的人。你们要仔细听！……等等……

二 诸比丘！那么，谁是行恶法的人呢？

诸比丘！在此世间，有一种人，持有邪见……等等……是邪智，是邪解脱者。

诸比丘！这样的人称为行恶法者。

三 诸比丘！那么，谁是比行恶法者更恶的人呢？

诸比丘！在此世间，有一种人，是自己持有邪见，而又劝导他人持邪见……等等……又自己有邪智，而又劝导他人有邪智；又自己是邪解脱，而又劝导他人邪解脱。

诸比丘！这样的人称为比行恶法者更恶的人。

四 诸比丘！那么，谁是行善法的人呢？

诸比丘！在此世间，有一种人，持有正见……等等……是正智，是正解脱者。

诸比丘！这样的人称为行善法者。

五 诸比丘！那么，谁是比行善法者更善的人呢？

诸比丘！在此世间，有一种人，是自己持有正见，而又劝导他人持正见……等等……又自己有正智，而又劝导他人有正智；又自己是正解脱，而又劝导他人正解脱。

诸比丘！这样的人称为比行善法者更善的人。”

善士品第一

此品概要：

学处与不信，七业以及十业；

八支与十道，另二恶法（二经）。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.2 Parisāvagga 庄饰品 (AN 4.211-220)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.2.1 Parisāsutta 四众庄严 (AN 4.211)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(22) 2. Parisāvaggo

1. Parisāsuttaṃ

211. “Cattārome, bhikkhave, parisadūsanā. Katame cattāro? Bhikkhu, bhikkhave [idha bhikkhave bhikkhu (pī. ka.)], dussīlo pāpadhammo parisadūsano; bhikkhunī, bhikkhave, dussīlā pāpadhammā parisadūsanā; upāsako, bhikkhave, dussīlo pāpadhammo parisadūsano; upāsikā, bhikkhave, dussīlā pāpadhammā parisadūsanā. Ime kho, bhikkhave, cattāro parisadūsanā.

“Cattārome, bhikkhave, parisasobhanā. Katame cattāro? Bhikkhu, bhikkhave, sīlavā kalyāṇadhammo parisasobhano; bhikkhunī, bhikkhave, sīlavatī kalyāṇadhammā parisasobhanā; upāsako, bhikkhave, sīlavā kalyāṇadhammo parisasobhano; upāsikā, bhikkhave, sīlavatī kalyāṇadhammā parisasobhanā. Ime kho, bhikkhave, cattāro parisasobhanā”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第二 庄饰品

二百一十一 四众庄严

一 “诸比丘！有这四种玷污大众（僧团）的人。是哪四种呢？

诸比丘！在此，有比丘毁坏戒行、本性邪恶，他是大众的污点。诸比丘！有比丘尼毁坏戒行、本性邪恶，她是大众的污点。诸比丘！有优婆塞毁坏戒行、本性邪恶，他是大众的污点。诸比丘！有优婆夷毁坏戒行、本性邪恶，她是大众的污点。

诸比丘！这就是四种玷污大众的人。

二 诸比丘！有这四种庄严大众（僧团）的人。是哪四种呢？

诸比丘！在此，有比丘持戒 virtuous、本性善良 virtuous，他是大众的庄严。诸比丘！有比丘尼持戒、本性善良，她是大众的庄严。诸比丘！有优婆塞持戒、本性善良，他是大众的庄严。诸比丘！有优婆夷持戒、本性善良，她是大众的庄严。

诸比丘！这就是四种庄严大众的人。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.2 Parisāvagga 庄饰品 (AN 4.211-220)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.2.2 Diṭṭhisutta 成就正见 (AN 4.212)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Diṭṭhisuttaṃ

212. “Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye. Katamehi catūhi? Kāyaduccaritena, vacīduccaritena, manoduccaritena, micchādiṭṭhiyā – imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.

“Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge. Katamehi catūhi? Kāyasucaritena, vacīsucaritena, manosucaritena, sammādiṭṭhiyā – imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge”ti. Dutiyaṃ.

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二百一十二 成就正见

一 “诸比丘！具备四种法的人，如同被捆绑着（或注定）投入地狱。是哪四种呢？

是身恶行、语恶行、意恶行，以及持有邪见。

诸比丘！具备这四种法的人，如同被捆绑着（或注定）投入地狱。

二 诸比丘！具备四种法的人，如同被引导着（或注定）生往天界。是哪四种呢？

是身善行、语善行、意善行，以及持有正见。

诸比丘！具备这四种法的人，如同被引导着（或注定）生往天界。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.2 Parisāvagga 庄饰品 (AN 4.211-220)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.2.3 Akataññutāsutta 不知感恩 (AN 4.213)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Akataññutāsuttaṃ

213. “Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye. Katamehi catūhi? Kāyaduccaritena, vacīduccaritena, manoduccaritena, akataññutā akataveditā [akataññutāakataveditāya (sī.)] – imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.

“Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge. Katamehi catūhi? Kāyasucaritena, vacīsucaritena, manosucaritena, kataññutākataveditā [kataññutākataveditāya (sī.)] – imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

二百一十三 不知感恩

一 “诸比丘！具备四种法的人，如同被捆绑着（或注定）投入地狱。是哪四种呢？

是身恶行、语恶行、意恶行，以及不知恩与不感恩。

诸比丘！具备这四种法的人，如同被捆绑着（或注定）投入地狱。

二 诸比丘！具备这四种法的人，如同被引导着（或注定）生往天界。是哪四种呢？

是身善行、语善行、意善行，以及知恩与感恩。……”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.2 Parisāvagga 庄饰品 (AN 4.211-220)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.2.4 Pāṇātipātīsutta 杀生 (AN 4.214)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Pāṇātipātīsuttaṃ

214. …Pe… pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti…pe… pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti. Catutthaṃ.

☸---------------------------------------------------------------------

二百一十四 杀生

……等等……是杀生者、偷盗者（不与取者）、邪淫者（行邪欲者）、妄语者……等等……远离杀生、远离偷盗、远离邪淫、远离妄语。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.2 Parisāvagga 庄饰品 (AN 4.211-220)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.2.5 Paṭhamamaggasutta 正道之一 (AN 4.215)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Paṭhamamaggasuttaṃ

215. …Pe… micchādiṭṭhiko hoti, micchāsaṅkappo hoti, micchāvāco hoti, micchākammanto hoti…pe… sammādiṭṭhiko hoti, sammāsaṅkappo hoti, sammāvāco hoti, sammākammanto hoti. Pañcamaṃ.

☸---------------------------------------------------------------------

二百一十五 正道之一

……等等……是邪见者、邪思惟者、邪语者、邪业者……等等……是正见者、正思惟者、正语者、正业者。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.2 Parisāvagga 庄饰品 (AN 4.211-220)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.2.6 Dutiyamaggasutta 正道之二 (AN 4.216)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Dutiyamaggasuttaṃ

216. …Pe… micchāājīvo hoti, micchāvāyāmo hoti, micchāsati hoti, micchāsamādhi hoti…pe… sammāājīvo hoti, sammāvāyāmo hoti, sammāsati hoti, sammāsamādhi hoti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

二百一十六 正道之二

……等等……是邪命者、邪精进者、邪念者、邪定者……等等……是正命者、正精进者、正念者、正定者。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.2 Parisāvagga 庄饰品 (AN 4.211-220)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.2.7 Paṭhamavohārapathasutta 言见之一 (AN 4.217)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Paṭhamavohārapathasuttaṃ

217. …Pe… adiṭṭhe diṭṭhavādī hoti, asute sutavādī hoti, amute mutavādī hoti, aviññāte viññātavādī hoti…pe… adiṭṭhe adiṭṭhavādī hoti, asute asutavādī hoti, amute amutavādī hoti, aviññāte aviññātavādī hoti. Sattamaṃ.

☸---------------------------------------------------------------------

二百一十七 言见之一

……等等……对未见的说‘已见’，对未闻的说‘已闻’，对未觉受的说‘已觉受’，对未知的说‘已知’……等等……对未见的说‘未见’，对未闻的说‘未闻’，对未觉受的说‘未觉受’，对未知的说‘未知’……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.2 Parisāvagga 庄饰品 (AN 4.211-220)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.2.8 Dutiyavohārapathasutta 言见之二 (AN 4.218)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Dutiyavohārapathasuttaṃ

218. …Pe… diṭṭhe adiṭṭhavādī hoti, sute asutavādī hoti, mute amutavādī hoti, viññāte aviññātavādī hoti…pe… diṭṭhe diṭṭhavādī hoti, sute sutavādī hoti, mute mutavādī hoti, viññāte viññātavādī hoti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

二百一十八 言见之二

……对已见的说‘未见’，对已闻的说‘未闻’，对已觉受的说‘未觉受’，对已知的说‘未知’……等等……对已见的说‘已见’，对已闻的说‘已闻’，对已觉受的说‘已觉受’，对已知的说‘已知’……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.2 Parisāvagga 庄饰品 (AN 4.211-220)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.2.9 Ahirikasutta 无惭 (AN 4.219)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Ahirikasuttaṃ

219. …Pe… assaddho hoti, dussīlo hoti, ahiriko hoti, anottappī hoti…pe… saddho hoti, sīlavā hoti, hirimā hoti, ottappī hoti. Navamaṃ.

☸---------------------------------------------------------------------

二百一十九 无惭

……等等……是不信者、毁戒者、无惭者、无愧者……等等……是有信者、具戒者、有惭者、有愧者……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.2 Parisāvagga 庄饰品 (AN 4.211-220)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.2.10 Dussīlasutta 破戒 (AN 4.220)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Dussīlasuttaṃ

220. “Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye. Katamehi catūhi? Assaddho hoti, dussīlo hoti, kusīto hoti, duppañño hoti – imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.

“Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge. Katamehi catūhi? Saddho hoti, sīlavā hoti, āraddhavīriyo hoti, paññavā hoti – imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge”ti. Dasamaṃ.

Parisāvaggo [sobhanavaggo (sī. syā. kaṃ. pī.)] dutiyo.

Tassuddānaṃ –

Parisā diṭṭhi akataññutā, pāṇātipātāpi dve maggā;

Dve vohārapathā vuttā, ahirikaṃ duppaññena cāti.

☸---------------------------------------------------------------------

二百二十 破戒

……等等……是不信者、毁戒者、懈怠者、无慧者。

诸比丘！具备这四种法的人，如同被捆绑着（或注定）投入地狱。

诸比丘！具备这四种法的人，如同被引导着（或注定）生往天界。是哪四种呢？

是有信者、具戒者、发起精进者、具慧者。

诸比丘！具备这四种法的人，如同被引导着（或注定）生往天界。

庄饰品第二

此品概要：

大众、见、不知恩、杀生、二种道、

二种言语方式（言见）已说，无惭以及无慧。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.3 Duccaritavagga 妙行品 (AN 4.221-231)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.3.1 Duccaritasutta 恶行 (AN 4.221)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(23) 3. Duccaritavaggo

1. Duccaritasuttaṃ

221. “Cattārimāni, bhikkhave, vacīduccaritāni. Katamāni cattāri? Musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo – imāni kho, bhikkhave, cattāri vacīduccaritāni. Cattārimāni, bhikkhave, vacīsucaritāni. Katamāni cattāri? Saccavācā, apisuṇā vācā, saṇhā vācā, mantavācā [mantā vācā (sī. syā. kaṃ. pī.)] – imāni kho, bhikkhave, cattāri vacīsucaritānī”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第三 妙行品

二百二十一 恶行

一 “诸比丘！有这四种语恶行。是哪四种呢？

即：妄语、两舌（离间语）、粗恶语、绮语（杂秽语）。

诸比丘！这就是四种语恶行。

二 诸比丘！有这四种语妙行。是哪四种呢？

即：诚实语（谛语）、不两舌（不离间语）、柔和语（柔软语）、智慧语（聪慧语）。

诸比丘！这就是四种语妙行。”

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.3 Duccaritavagga 妙行品 (AN 4.221-231)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.3.2 Diṭṭhisutta 成就正见 (AN 4.222)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Diṭṭhisuttaṃ

222. “Catūhi, bhikkhave, dhammehi samannāgato bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ; bahuñca apuññaṃ pasavati. Katamehi catūhi? Kāyaduccaritena, vacīduccaritena, manoduccaritena, micchādiṭṭhiyā – imehi kho, bhikkhave, catūhi dhammehi samannāgato bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati.

“Catūhi, bhikkhave, dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo viññūnaṃ, bahuñca puññaṃ pasavati. Katamehi catūhi? Kāyasucaritena, vacīsucaritena, manosucaritena, sammādiṭṭhiyā – imehi kho, bhikkhave, catūhi dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo viññūnaṃ; bahuñca puññaṃ pasavatī”ti. Dutiyaṃ.

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二百二十二 成就正见

一 “比丘们！具足四种法的愚人，是不明事理的恶人，会使自己受到伤害和损害，是有过失的，受到智者的谴责，并且会产生很多恶业。是哪四种呢？

是身的恶行、语的恶行、意的恶行、邪见。

比丘们！具足这四种法的愚人，是不明事理的恶人……（如上所述，会）产生（很多恶业）。

二 比丘们！具足四种法的智者，是聪明（或明事理）的善人，（能）保护自己不受到伤害和损害，是无过失的，不会受到智者的谴责，并且会产生很多福德。是哪四种呢？

是身的善行、语的善行、意的善行、正见。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.3 Duccaritavagga 妙行品 (AN 4.221-231)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.3.3 Akataññutāsutta 不知感恩 (AN 4.223)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Akataññutāsuttaṃ

223. “Catūhi, bhikkhave, dhammehi samannāgato bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo viññūnaṃ, bahuñca apuññaṃ pasavati. Katamehi catūhi? Kāyaduccaritena, vacīduccaritena, manoduccaritena, akataññutā akataveditā – imehi…pe… paṇḍito… kāyasucaritena, vacīsucaritena, manosucaritena kataññutākataveditā…pe…. Tatiyaṃ.

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二百二十三 不知感恩

比丘们！具足四种法的愚人，是不明事理的恶人……（会）产生（很多恶业）。是哪四种呢？

是身的恶行、语的恶行、意的恶行，以及不知恩与不感恩……乃至……（智者则具足）身的善行、语的善行、意的善行，以及知恩与感恩。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.3 Duccaritavagga 妙行品 (AN 4.221-231)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.3.4 Pāṇātipātīsutta 杀生 (AN 4.224)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Pāṇātipātīsuttaṃ

224. … Pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti…pe… pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti…pe…. Catutthaṃ.

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二百二十四 杀生

……乃至……是杀生者、不与取者（偷盗者）、邪淫者、妄语者……乃至……（智者）远离杀生……远离妄语……。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.3 Duccaritavagga 妙行品 (AN 4.221-231)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.3.5 Paṭhamamaggasutta 八正道之一 (AN 4.225)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Paṭhamamaggasuttaṃ

225. … Micchādiṭṭhiko hoti, micchāsaṅkappo hoti, micchāvāco hoti, micchākammanto hoti…pe… sammādiṭṭhiko hoti, sammāsaṅkappo hoti, sammāvāco hoti, sammākammanto hoti…pe…. Pañcamaṃ.

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二百二十五 八正道之一

……乃至……是邪见、是邪思维、是邪语……是邪业……乃至……是正见、是

正思维、是正语、是正业……。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.3 Duccaritavagga 妙行品 (AN 4.221-231)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.3.6 Dutiyamaggasutta 八正道之二 (AN 4.226)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Dutiyamaggasuttaṃ

226. … Micchāājīvo hoti, micchāvāyāmo hoti, micchāsati hoti, micchāsamādhi hoti…pe… sammāājīvo hoti, sammāvāyāmo hoti, sammāsati hoti, sammāsamādhi hoti…pe…. Chaṭṭhaṃ.

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二百二十六 八正道之二

……乃至……是邪命、是邪精进、是邪念、是邪定……乃至……是正命、是正

精进、是正念、是正定……。

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☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.3 Duccaritavagga 妙行品 (AN 4.221-231)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.3.7 Paṭhamavohārapathasutta 言见之一 (AN 4.227)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Paṭhamavohārapathasuttaṃ

227. … Adiṭṭhe diṭṭhavādī hoti, asute sutavādī hoti, amute mutavādī hoti, aviññāte viññātavādī hoti…pe… adiṭṭhe adiṭṭhavādī hoti, asute asutavādī hoti, amute amutavādī hoti, aviññāte aviññātavādī hoti…pe…. Sattamaṃ.

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二百二十七 言见之一

……乃至……是（对于）未见的声称看见，未闻的声称听见，未觉的声称感觉（或觉知），未知的声称了知……乃至……是（对于）未见的声称未见……乃至……是（对于）未知的声称未知者……

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☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.3 Duccaritavagga 妙行品 (AN 4.221-231)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.3.8 Dutiyavohārapathasutta 言见之二 (AN 4.228)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Dutiyavohārapathasuttaṃ

228. … Diṭṭhe adiṭṭhavādī hoti, sute asutavādī hoti, mute amutavādī hoti, viññāte aviññātavādī hoti…pe… diṭṭhe diṭṭhavādī hoti, sute sutavādī hoti, mute mutavādī hoti, viññāte viññātavādī hoti…pe…. Aṭṭhamaṃ.

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二百二十八 言见之二

……乃至……是（对于）已见的声称未见，（对于）已闻的声称未闻，（对于）已觉的声称未觉，（对于）已知的声称未知……乃至……（对于）已见的声称看见，（对于）已闻的声称听见，（对于）已觉的声称感觉（或觉知），（对于）已知的声称了知……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.3 Duccaritavagga 妙行品 (AN 4.221-231)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.3.9 Ahirikasutta 无惭 (AN 4.229)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Ahirikasuttaṃ

229. … Assaddho hoti, dussīlo hoti, ahiriko hoti, anottappī hoti…pe… saddho hoti, sīlavā hoti, hirimā hoti, ottappī hoti…pe…. Navamaṃ.

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二百二十九 无惭

……乃至……是不信（无信仰）、是破戒（无道德）、是无惭、是无愧……乃至……是有信（有信仰）、是具戒（有道德）、是有惭、是有愧者……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.3 Duccaritavagga 妙行品 (AN 4.221-231)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.3.10 Duppaññasutta 无慧 (AN 4.230)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Duppaññasuttaṃ

230. … Assaddho hoti, dussīlo hoti, kusīto hoti, duppañño hoti…pe… saddho hoti, sīlavā hoti, āraddhavīriyo hoti, paññavā hoti – imehi kho, bhikkhave, catūhi dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo viññūnaṃ, bahuñca puññaṃ pasavatī”ti. Dasamaṃ.

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二百三十 无慧

……乃至……是不信（无信仰）、是破戒（无道德）、是懈怠、是无慧……乃至

……是有信（有信仰）、是具戒（有道德）、是发起精进（勤奋）、是有智慧者。

比丘们！具足这四种法的智者，是聪明（或明事理）的善人，（能）保护自己不受到伤害和损害，是无过失的，不会受到智者的谴责，并且会产生很多福德。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.3 Duccaritavagga 妙行品 (AN 4.221-231)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.3.11 Kavisutta 四类诗人 (AN 4.231)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Kavisuttaṃ

231. “Cattārome, bhikkhave, kavī. Katame cattāro? Cintākavi, sutakavi, atthakavi, paṭibhānakavi – ime kho, bhikkhave, cattāro kavī”ti. Ekādasamaṃ.

Duccaritavaggo tatiyo.

Tassuddānaṃ –

Duccaritaṃ diṭṭhi akataññū ca, pāṇātipātāpi dve maggā;

Dve vohārapathā vuttā, ahirikaṃ duppaññakavinā cāti.

☸---------------------------------------------------------------------

二百三十一 四类诗人

“比丘们！有这四类诗人。是哪四类呢？

是思考型诗人（思诗人）、听闻型诗人（闻诗人）、义理型诗人（义诗人）、辩才型诗人（辩诗人）。

比丘们！这就是四类诗人。”

［本品］摄颂：

恶行、见、与不知恩，杀生还有二道品，

二种言语、无惭及无慧、诗人。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2560.4.10 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.4 Kammavagga 业品 (AN 4.232-242)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.4.1 Saṃkhittasutta 四业经 (AN 4.232)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(24) 4. Kammavaggo

业品

1. Saṃkhittasuttaṃ

四业经

232. “Cattārimāni, bhikkhave, kammāni mayā sayaṃ abhiññā sacchikatvā paveditāni. Katamāni cattāri?

“比丘们！这四种业，是我亲自证知、彻底觉悟后宣说的。是哪四种呢？

Atthi, bhikkhave, kammaṃ kaṇhaṃ kaṇhavipākaṃ;

⑴ 比丘们！有黑业，带来黑的果报；

atthi, bhikkhave, kammaṃ sukkaṃ sukkavipākaṃ;

⑵ 比丘们！有白业，带来白的果报；

atthi, bhikkhave, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ;

⑶ 比丘们！有黑白业，带来黑白的果报；

atthi, bhikkhave, kammaṃ akaṇhaasukkaṃ [akaṇhaṃ asukkaṃ (sī. syā. pī.) (dī. ni. 3.312; ma. ni. 2.81)] akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati.

⑷ 比丘们！有非黑非白业，带来非黑非白的果报，（此业）导向业的灭尽。

Imāni kho, bhikkhave, cattāri kammāni mayā sayaṃ abhiññā sacchikatvā paveditānī”ti.

比丘们！这四种业，是我亲自证知、彻底觉悟后宣说的。”

Paṭhamaṃ.

四业经 ～业品‧第一经完

～《增支部经典‧四集‧五十经篇之五‧业品‧Saṃkhittasutta 四业经》(AN 4.232)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.4 Kammavagga 业品 (AN 4.232-242)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.4.2 Vitthārasutta 四业之解释 (AN 4.233)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Vitthārasuttaṃ

233. “Cattārimāni, bhikkhave, kammāni mayā sayaṃ abhiññā sacchikatvā paveditāni. Katamāni cattāri? Atthi, bhikkhave, kammaṃ kaṇhaṃ kaṇhavipākaṃ; atthi, bhikkhave, kammaṃ sukkaṃ sukkavipākaṃ; atthi, bhikkhave, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ; atthi, bhikkhave, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati.

“Katamañca, bhikkhave, kammaṃ kaṇhaṃ kaṇhavipākaṃ? Idha, bhikkhave, ekacco sabyābajjhaṃ [sabyāpajjhaṃ (sabbattha)] kāyasaṅkhāraṃ abhisaṅkharoti, sabyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharoti, sabyābajjhaṃ manosaṅkhāraṃ abhisaṅkharoti. So sabyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ manosaṅkhāraṃ abhisaṅkharitvā sabyābajjhaṃ lokaṃ upapajjati. Tamenaṃ sabyābajjhaṃ lokaṃ upapannaṃ samānaṃ sabyābajjhā phassā phusanti. So sabyābajjhehi phassehi phuṭṭho samāno sabyābajjhaṃ vedanaṃ vediyati [vedayati (ka.) a. ni. 6.63] ekantadukkhaṃ, seyyathāpi sattā nerayikā. Idaṃ vuccati, bhikkhave, kammaṃ kaṇhaṃ kaṇhavipākaṃ.

“Katamañca, bhikkhave, kammaṃ sukkaṃ sukkavipākaṃ? Idha, bhikkhave, ekacco abyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharoti, abyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharoti, abyābajjhaṃ manosaṅkhāraṃ abhisaṅkharoti. So abyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharitvā, abyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharitvā, abyābajjhaṃ manosaṅkhāraṃ abhisaṅkharitvā abyābajjhaṃ lokaṃ upapajjati. Tamenaṃ abyābajjhaṃ lokaṃ upapannaṃ samānaṃ abyābajjhā phassā phusanti. So abyābajjhehi phassehi phuṭṭho samāno abyābajjhaṃ vedanaṃ vediyati ekantasukhaṃ, seyyathāpi devā subhakiṇhā. Idaṃ vuccati, bhikkhave, kammaṃ sukkaṃ sukkavipākaṃ.

“Katamañca, bhikkhave, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ? Idha, bhikkhave, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṃ abhisaṅkharoti, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṃ abhisaṅkharoti, sabyābajjhampi abyābajjhampi manosaṅkhāraṃ abhisaṅkharoti. So sabyābajjhampi abyābajjhampi kāyasaṅkhāraṃ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṃ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi manosaṅkhāraṃ abhisaṅkharitvā sabyābajjhampi abyābajjhampi lokaṃ upapajjati. Tamenaṃ sabyābajjhampi abyābajjhampi lokaṃ upapannaṃ samānaṃ sabyābajjhāpi abyābajjhāpi phassā phusanti. So sabyābajjhehipi abyābajjhehipi phassehi phuṭṭho samāno sabyābajjhampi abyābajjhampi vedanaṃ vediyati vokiṇṇasukhadukkhaṃ, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. Idaṃ vuccati, bhikkhave, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ.

“Katamañca, bhikkhave, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati? Tatra, bhikkhave, yamidaṃ kammaṃ kaṇhaṃ kaṇhavipākaṃ tassa pahānāya yā cetanā, yamidaṃ [yampidaṃ (sī. syā. kaṃ. pī.)] kammaṃ sukkaṃ sukkavipākaṃ tassa pahānāya yā cetanā, yamidaṃ [yampidaṃ (sī. syā. kaṃ. pī.)] kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ tassa pahānāya yā cetanā – idaṃ vuccati, bhikkhave, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati. Imāni kho, bhikkhave, cattāri kammāni mayā sayaṃ abhiññā sacchikatvā paveditānī”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

四业的解释

一 “比丘们！这四种业，是我亲自……（证知、彻底觉悟后）宣说的。是哪四种呢？

比丘们！有带来黑果报的黑业。比丘们！有带来白果报的白业。比丘们！有带来黑白果报的黑白业。比丘们！有带来非黑非白果报、导向业灭尽的非黑非白业。

二 比丘们！什么是带来黑果报的黑业呢？

比丘们！在此，某些人造作导致恼害的身行（身业）、导致恼害的语行（语业）、导致恼害的意行（意业）。他造作了导致恼害的身行后，造作了导致恼害的语行后，造作了导致恼害的意行后，便投生到导致恼害的世界中。当他投生到导致恼害的世界中时，便接触到导致恼害的触。他接触到导致恼害的触后，便感受到导致恼害的、纯粹的苦受，如同地狱的有情众生那样。

比丘们！这称为带来黑果报的黑业。

三 比丘们！什么是带来白果报的白业呢？

比丘们！在此，某些人造作不导致恼害的身行、不导致恼害的语行、不导致恼害的意行。他造作了不导致恼害的身行后，造作了不导致恼害的语行后，造作了不导致恼害的意行后，便投生到不导致恼害的世界中。当他投生到不导致恼害的世界中时，便接触到不导致恼害的触。他接触到不导致恼害的触后，便感受到不导致恼害的、纯粹的乐受，如同遍净天（Subhakiṇhā）的天神那样。

比丘们！这称为带来白果报的白业。

四 比丘们！什么是带来黑白果报的黑白业呢？

比丘们！在此，某些人造作既导致恼害又不导致恼害的身行、既导致恼害又不导致恼害的语行、既导致恼害又不导致恼害的意行。他造作了既导致恼害又不导致恼害的身行后，造作了既导致恼害又不导致恼害的语行后，造作了既导致恼害又不导致恼害的意行后，便投生到既导致恼害又不导致恼害的世界中。当他投生到既导致恼害又不导致恼害的世界中时，便接触到既导致恼害又不导致恼害的触。他接触到既导致恼害又不导致恼害的触后，便感受到既导致恼害又不导致恼害的、苦乐夹杂的感受。如同人类、某些天神和某些堕恶道者（vinipātikā）。

比丘们！这称为带来黑白果报的黑白业。

五 比丘们！再者，什么是带来非黑非白果报、导向业灭尽的非黑非白业呢？

比丘们！于此，为了断除那带来黑果报的黑业所起的思（Cetanā，意图），为了断除那带来白果报的白业所起的思，为了断除那带来黑白果报的黑白业所起的思——比丘们！这称为带来非黑非白果报、导向业灭尽的非黑非白业。

比丘们！这四种业，是我亲自证知、彻底觉悟后宣说的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.4 Kammavagga 业品 (AN 4.232-242)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.4.3 Soṇakāyanasutta 须那迦耶那童子 (AN 4.234)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Soṇakāyanasuttaṃ

234. Atha kho sikhāmoggallāno brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sikhāmoggallāno brāhmaṇo bhagavantaṃ etadavoca –

“Purimāni, bho gotama, divasāni purimatarāni soṇakāyano māṇavo yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ etadavoca – ‘samaṇo gotamo sabbakammānaṃ akiriyaṃ paññapeti, sabbakammānaṃ kho pana akiriyaṃ paññapento ucchedaṃ āha lokassa – kammasaccāyaṃ [kammasaccāyī (ka.)], bho, loko kammasamārambhaṭṭhāyī’”ti.

“Dassanampi kho ahaṃ, brāhmaṇa, soṇakāyanassa māṇavassa nābhijānāmi; kuto panevarūpo kathāsallāpo! Cattārimāni, brāhmaṇa, kammāni mayā sayaṃ abhiññā sacchikatvā paveditāni. Katamāni cattāri? Atthi, brāhmaṇa, kammaṃ kaṇhaṃ kaṇhavipākaṃ; atthi, brāhmaṇa, kammaṃ sukkaṃ sukkavipākaṃ; atthi, brāhmaṇa, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ; atthi, brāhmaṇa, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati.

“Katamañca, brāhmaṇa, kammaṃ kaṇhaṃ kaṇhavipākaṃ? Idha, brāhmaṇa, ekacco sabyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharoti, sabyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharoti, sabyābajjhaṃ manosaṅkhāraṃ abhisaṅkharoti. So sabyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ manosaṅkhāraṃ abhisaṅkharitvā sabyābajjhaṃ lokaṃ upapajjati. Tamenaṃ sabyābajjhaṃ lokaṃ upapannaṃ samānaṃ sabyābajjhā phassā phusanti. So sabyābajjhehi phassehi phuṭṭho samāno sabyābajjhaṃ vedanaṃ vediyati ekantadukkhaṃ, seyyathāpi sattā nerayikā. Idaṃ vuccati, brāhmaṇa, kammaṃ kaṇhaṃ kaṇhavipākaṃ.

“Katamañca, brāhmaṇa, kammaṃ sukkaṃ sukkavipākaṃ? Idha, brāhmaṇa, ekacco abyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharoti, abyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharoti, abyābajjhaṃ manosaṅkhāraṃ abhisaṅkharoti. So abyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharitvā, abyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharitvā, abyābajjhaṃ manosaṅkhāraṃ abhisaṅkharitvā abyābajjhaṃ lokaṃ upapajjati. Tamenaṃ abyābajjhaṃ lokaṃ upapannaṃ samānaṃ abyābajjhā phassā phusanti. So abyābajjhehi phassehi phuṭṭho samāno abyābajjhaṃ vedanaṃ vediyati ekantasukhaṃ, seyyathāpi devā subhakiṇhā. Idaṃ vuccati, brāhmaṇa, kammaṃ sukkaṃ sukkavipākaṃ.

“Katamañca, brāhmaṇa, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ? Idha, brāhmaṇa, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṃ abhisaṅkharoti, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṃ abhisaṅkharoti, sabyābajjhampi abyābajjhampi manosaṅkhāraṃ abhisaṅkharoti. So sabyābajjhampi abyābajjhampi kāyasaṅkhāraṃ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṃ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi manosaṅkhāraṃ abhisaṅkharitvā sabyābajjhampi abyābajjhampi lokaṃ upapajjati. Tamenaṃ sabyābajjhampi abyābajjhampi lokaṃ upapannaṃ samānaṃ sabyābajjhāpi abyābajjhāpi phassā phusanti. So sabyābajjhehipi abyābajjhehipi phassehi phuṭṭho samāno sabyābajjhampi abyābajjhampi vedanaṃ vediyati vokiṇṇasukhadukkhaṃ, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. Idaṃ vuccati, brāhmaṇa, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ.

“Katamañca, brāhmaṇa, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati? Tatra, brāhmaṇa, yamidaṃ kammaṃ kaṇhaṃ kaṇhavipākaṃ tassa pahānāya yā cetanā, yamidaṃ kammaṃ sukkaṃ sukkavipākaṃ tassa pahānāya yā cetanā, yamidaṃ kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ tassa pahānāya yā cetanā – idaṃ vuccati, brāhmaṇa, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati. Imāni kho, brāhmaṇa, cattāri kammāni mayā sayaṃ abhiññā sacchikatvā paveditānī”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

须那迦耶那童子

一 那时，尸佉·目犍连婆罗门，前往拜访世尊的住处。到了之后，与世尊相互问候致意……乃至……坐在一边的尸佉·目犍连婆罗门，对世尊说：

“尊者乔达摩！几天以前，须那迦耶那童子来到我这里。到了之后，对我说：‘沙门乔达摩宣扬一切业不应做（或无作用），而宣扬一切业不应做的人，就是在宣说世间的断灭，（然而）这个世间是以业为根本的，是依靠业的运作而维持的。’”

“婆罗门！我甚至都不知道（或不记得）见过须那迦耶那童子，更何况会说这样的话呢！

二 婆罗门！这四种业，是我亲自证知、彻底觉悟后宣说的。是哪四种呢？

婆罗门！有带来黑果报的黑业。婆罗门！有带来白果报的白业。婆罗门！有带来黑白果报的黑白业。婆罗门！有带来非黑非白果报、导向业灭尽的非黑非白业。

三 婆罗门！再者，什么是带来黑果报的黑业呢？

婆罗门！在此，某些人造作导致恼害的（身、语、意行）……乃至（如前 AN 4.233 第二节所述）……如同地狱的有情众生。

婆罗门！这称为带来黑果报的黑业。

四 婆罗门！再者，什么是带来白果报的白业呢？

婆罗门！在此，某些人造作不导致恼害的（身、语、意行）……乃至（如前 AN 4.233 第三节所述）……如同遍净天的天神。

婆罗门！这称为带来白果报的白业。

五 婆罗门！再者，什么是带来黑白果报的黑白业呢？

婆罗门！在此，某些人造作既导致恼害又不导致恼害的（身、语、意行）……乃至（如前 AN 4.233 第四节所述）……如同人类、某些天神和某些堕恶道者。

婆罗门！这称为带来黑白果报的黑白业。

六 婆罗门！再者，什么是带来非黑非白果报、导向业灭尽的非黑非白业呢？

婆罗门！于此，为了断除那带来黑果报的黑业所起的思，为了断除那带来白果报的白业所起的思，为了断除那带来黑白果报的黑白业所起的思——婆罗门！这称为带来非黑非白果报、导向业灭尽的非黑非白业。

婆罗门！这四种业，是我亲自证知、彻底觉悟后宣说的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.4 Kammavagga 业品 (AN 4.232-242)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.4.4 Paṭhamasikkhāpadasutta （四）业之一（依学处） (AN 4.235)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Paṭhamasikkhāpadasuttaṃ

235. “Cattārimāni, bhikkhave, kammāni mayā sayaṃ abhiññā sacchikatvā paveditāni. Katamāni cattāri? Atthi, bhikkhave, kammaṃ kaṇhaṃ kaṇhavipākaṃ; atthi, bhikkhave, kammaṃ sukkaṃ sukkavipākaṃ; atthi, bhikkhave, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ; atthi, bhikkhave, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati. Katamañca, bhikkhave, kammaṃ kaṇhaṃ kaṇhavipākaṃ? Idha, bhikkhave, ekacco pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, surāmerayamajjapamādaṭṭhāyī hoti. Idaṃ vuccati, bhikkhave, kammaṃ kaṇhaṃ kaṇhavipākaṃ.

“Katamañca, bhikkhave, kammaṃ sukkaṃ sukkavipākaṃ? Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Idaṃ vuccati, bhikkhave, kammaṃ sukkaṃ sukkavipākaṃ.

“Katamañca, bhikkhave, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ? Idha, bhikkhave, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṃ abhisaṅkharoti…pe… idaṃ vuccati, bhikkhave, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ.

“Katamañca, bhikkhave, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati? Tatra, bhikkhave, yamidaṃ kammaṃ kaṇhaṃ kaṇhavipākaṃ…pe… idaṃ vuccati, bhikkhave, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati. Imāni kho, bhikkhave, cattāri kammāni mayā sayaṃ abhiññā sacchikatvā paveditānī”ti. Catutthaṃ.

☸---------------------------------------------------------------------

（四）业之一（依学处）

一 “比丘们！这四种业，是我……（亲自证知、彻底觉悟后）宣说的。是哪四种呢？

比丘们！有带来黑果报的黑业……乃至……有导向业灭尽的（非黑非白）业。

二 比丘们！再者，什么是带来黑果报的黑业呢？

比丘们！在此，某些人是杀生者，是不与取者（偷盗者），是邪淫者，是妄语者，是饮用导致放逸的谷酒、果酒等酒类者。

比丘们！这称为带来黑果报的黑业。

三 比丘们！再者，什么是带来白果报的白业呢？

比丘们！在此，某些人远离杀生、远离不与取、远离邪淫、远离妄语、远离导致放逸的谷酒、果酒等酒类。

比丘们！这称为带来白果报的白业。

四 比丘们！再者，什么是带来黑白果报的黑白业呢？

比丘们！在此，某些人造作既导致恼害又不导致恼害的（身、语、意行）……乃至（如前 AN 4.233 第四节所述）……

比丘们！这称为带来黑白果报的黑白业。

五 比丘们！再者，什么是带来非黑非白果报、导向业灭尽的非黑非白业呢？

比丘们！于此，为了断除那带来黑果报的黑业所起的思……乃至（如前 AN 4.233 第五节所述）……

比丘们！这称为带来非黑非白果报、导向业灭尽的非黑非白业。

比丘们！这四种业，是我亲自证知、彻底觉悟后宣说的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.4 Kammavagga 业品 (AN 4.232-242)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.4.5 Dutiyasikkhāpadasutta （四）业之二（依重罪与善业道） (AN 4.236)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Dutiyasikkhāpadasuttaṃ

236. “Cattārimāni, bhikkhave, kammāni mayā sayaṃ abhiññā sacchikatvā paveditāni. Katamāni cattāri? Atthi, bhikkhave, kammaṃ kaṇhaṃ kaṇhavipākaṃ; atthi, bhikkhave, kammaṃ sukkaṃ sukkavipākaṃ; atthi, bhikkhave, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ; atthi, bhikkhave, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati.

“Katamañca, bhikkhave, kammaṃ kaṇhaṃ kaṇhavipākaṃ? Idha, bhikkhave, ekaccena mātā [ekacco mātaraṃ (ka.)] jīvitā voropitā hoti, pitā [pitaraṃ (ka.)] jīvitā voropito [voropitā (ka.)] hoti, arahaṃ [arahantaṃ (ka.)] jīvitā voropito [voropitā (ka.)] hoti, tathāgatassa duṭṭhena cittena lohitaṃ uppāditaṃ [uppāditā (ka.)] hoti, saṅgho bhinno hoti. Idaṃ vuccati, bhikkhave, kammaṃ kaṇhaṃ kaṇhavipākaṃ.

“Katamañca, bhikkhave, kammaṃ sukkaṃ sukkavipākaṃ? Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi [sammādiṭṭhiko (sī. syā. kaṃ.)] hoti. Idaṃ vuccati, bhikkhave, kammaṃ sukkaṃ sukkavipākaṃ.

“Katamañca, bhikkhave, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ? Idha, bhikkhave, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṃ abhisaṅkharoti…pe… idaṃ vuccati, bhikkhave, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ.

“Katamañca, bhikkhave, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati? Tatra, bhikkhave, yamidaṃ kammaṃ kaṇhaṃ kaṇhavipākaṃ…pe… idaṃ vuccati, bhikkhave, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati. Imāni kho, bhikkhave, cattāri kammāni mayā sayaṃ abhiññā sacchikatvā paveditānī”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

（四）业之二（依重罪与善业道）

六 比丘们！这四种业，是我……（亲自证知、彻底觉悟后）宣说的。是哪四种呢？

比丘们！有带来黑果报的黑业……乃至……有导向业灭尽的（非黑非白）业。

七 比丘们！什么是带来黑果报的黑业呢？

比丘们！在此，某些人杀害母亲、杀害父亲、杀害阿罗汉、以嗔恨心出佛身血，或者制造僧团分裂。

比丘们！这称为带来黑果报的黑业。

八 比丘们！再者，什么是带来白果报的白业呢？

比丘们！在此，某些人远离杀生、远离不与取、远离邪淫、远离妄语、远离两舌、远离恶口、远离绮语（杂秽语），无贪欲、无嗔恚心、具足正见。

比丘们！这称为带来白果报的白业。

九 比丘们！再者，什么是带来黑白果报的黑白业呢？

比丘们！在此，某些人造作既导致恼害又不导致恼害的（身、语、意行）……乃至（如前 AN 4.233 第四节所述）……

比丘们！这称为带来黑白果报的黑白业。

一O 比丘们！再者，什么是带来非黑非白果报、导向业灭尽的非黑非白业呢？

比丘们！于此，为了断除那带来黑果报的黑业所起的思……乃至（如前 AN 4.233 第五节所述）……

比丘们！这称为带来非黑非白果报、导向业灭尽的非黑非白业。

比丘们！这四种业，是我亲自证知、彻底觉悟后宣说的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.4 Kammavagga 业品 (AN 4.232-242)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.4.6 Ariyamaggasutta 八圣道 (AN 4.237)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Ariyamaggasuttaṃ

237. “Cattārimāni, bhikkhave, kammāni mayā sayaṃ abhiññā sacchikatvā paveditāni. Katamāni cattāri? Atthi, bhikkhave, kammaṃ kaṇhaṃ kaṇhavipākaṃ; atthi, bhikkhave, kammaṃ sukkaṃ sukkavipākaṃ; atthi, bhikkhave, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ; atthi, bhikkhave, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati.

“Katamañca, bhikkhave, kammaṃ kaṇhaṃ kaṇhavipākaṃ? Idha, bhikkhave, ekacco sabyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharoti…pe… idaṃ vuccati, bhikkhave, kammaṃ kaṇhaṃ kaṇhavipākaṃ.

“Katamañca, bhikkhave, kammaṃ sukkaṃ sukkavipākaṃ? Idha, bhikkhave, ekacco abyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharoti…pe… idaṃ vuccati, bhikkhave, kammaṃ sukkaṃ sukkavipākaṃ.

“Katamañca, bhikkhave, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ? Idha, bhikkhave, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṃ abhisaṅkharoti…pe… idaṃ vuccati, bhikkhave, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ.

“Katamañca, bhikkhave, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati? Sammādiṭṭhi…pe… sammāsamādhi. Idaṃ vuccati, bhikkhave, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati. Imāni kho, bhikkhave, cattāri kammāni mayā sayaṃ abhiññā sacchikatvā paveditānī”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

八圣道

一 “比丘们！这四种业，是我……（亲自证知、彻底觉悟后）宣说的。是哪四种呢？

比丘们！有带来黑果报的黑业；比丘们！有带来白果报的白业……乃至……有导向业灭尽的非黑非白业。

二 比丘们！再者，什么是带来黑果报的黑业呢？

比丘们！在此，某些人造作导致恼害的身行……乃至（如前 AN 4.233 第二节所述）……

比丘们！这称为带来黑果报的黑业。

三 比丘们！再者，什么是带来白果报的白业呢？

比丘们！在此，某些人造作不导致恼害的身行……乃至（如前 AN 4.233 第三节所述）……

比丘们！这称为带来白果报的白业。

四 比丘们！再者，什么是带来黑白果报的黑白业呢？

比丘们！在此，某些人造作既导致恼害又不导致恼害的（身、语、意行）……乃至（如前 AN 4.233 第四节所述）……

比丘们！这称为带来黑白果报的黑白业。

五 比丘们！再者，什么是带来非黑非白果报、导向业灭尽的非黑非白业呢？

即是正见、正思维、正语、正业、正命、正精进、正念、正定。

比丘们！这称为带来非黑非白果报、导向业灭尽的非黑非白业。

比丘们！这四种业，是我……（亲自证知、彻底觉悟后）宣说的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.4 Kammavagga 业品 (AN 4.232-242)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.4.7 Bojjhaṅgasutta 七菩提分（七觉支） (AN 4.238)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Bojjhaṅgasuttaṃ

238. “Cattārimāni, bhikkhave, kammāni…pe… kaṇhaṃ kaṇhavipākaṃ…pe… idha, bhikkhave, ekacco sabyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharoti…pe… idaṃ vuccati, bhikkhave, kammaṃ kaṇhaṃ kaṇhavipākaṃ.

“Katamañca, bhikkhave, kammaṃ sukkaṃ sukkavipākaṃ? Idha, bhikkhave, ekacco abyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharoti…pe… idaṃ vuccati, bhikkhave, kammaṃ sukkaṃ sukkavipākaṃ.

“Katamañca, bhikkhave, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ? Idha, bhikkhave, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṃ abhisaṅkharoti…pe… idaṃ vuccati, bhikkhave, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ.

“Katamañca, bhikkhave, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati? Satisambojjhaṅgo, dhammavicayasambojjhaṅgo, vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo – idaṃ vuccati, bhikkhave, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati. Imāni kho, bhikkhave, cattāri kammāni mayā sayaṃ abhiññā sacchikatvā paveditānī”ti. Sattamaṃ.

☸---------------------------------------------------------------------

七菩提分（七觉支）

一 “比丘们！这四种业……乃至……（是我亲自证知、彻底觉悟后）宣说的。是哪四种呢？

比丘们！有带来黑果报的黑业……乃至（如前 AN 4.232 所述）……

二 比丘们！再者，什么是带来黑果报的黑业呢？

比丘们！在此，某些人造作导致恼害的身行……乃至（如前 AN 4.233 第二节所述）……。

比丘们！这称为带来黑果报的黑业。

三 比丘们！再者，什么是带来白果报的白业呢？

比丘们！在此，某些人造作不导致恼害的身行……乃至（如前 AN 4.233 第三节所述）……

比丘们！这称为带来白果报的白业。

四 比丘们！再者，什么是带来黑白果报的黑白业呢？

比丘们！在此，某些人造作既导致恼害又不导致恼害的（身、语、意行）……乃至（如前 AN 4.233 第四节所述）……

比丘们！这称为带来黑白果报的黑白业。

五 比丘们！再者，什么是带来非黑非白果报、导向业灭尽的非黑非白业呢？

即是：念觉支、择法觉支、精进觉支、喜觉支、轻安觉支、定觉支、舍觉支。

比丘们！这称为带来非黑非白果报、导向业灭尽的非黑非白业。

比丘们！这四种业，是我……（亲自证知、彻底觉悟后）宣说的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.4 Kammavagga 业品 (AN 4.232-242)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.4.8 Sāvajjasutta 有过失 (AN 4.239)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Sāvajjasuttaṃ

239. “Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye. Katamehi catūhi? Sāvajjena kāyakammena, sāvajjena vacīkammena, sāvajjena manokammena, sāvajjāya diṭṭhiyā – imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.

“Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge. Katamehi catūhi? Anavajjena kāyakammena, anavajjena vacīkammena, anavajjena manokammena, anavajjāya diṭṭhiyā – imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

有过失

一 “比丘们！具备这四种法的人，就会像被带来那样，如此投入地狱。是哪四种呢？

即：有过失的身业、有过失的语业、有过失的意业、有过失的见解。

比丘们！具备这四种法的人，就会像被带来那样，如此投入地狱。

二 比丘们！具备这四种法的人，就会像被带来那样，如此投入天界。是哪四种呢？

即：无过失的身业、无过失的语业、无过失的意业、无过失的见解。

比丘们！具备这四种法的人，就会像被带来那样，如此投入天界。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.4 Kammavagga 业品 (AN 4.232-242)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.4.9 Abyābajjhasutta 无恼害 (AN 4.240)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Abyābajjhasuttaṃ

240. “Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye. Katamehi catūhi? Sabyābajjhena kāyakammena, sabyābajjhena vacīkammena, sabyābajjhena manokammena, sabyābajjhāya diṭṭhiyā – imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.

“Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge. Katamehi catūhi? Abyābajjhena kāyakammena, abyābajjhena vacīkammena, abyābajjhena manokammena, abyābajjhāya diṭṭhiyā – imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge”ti. Navamaṃ.

☸---------------------------------------------------------------------

无恼害

一 “比丘们！具备这四种法的人，就会像被带来那样，如此投入地狱。是哪四种呢？

即：有伤害的身业、有伤害的语业、有伤害的意业、有伤害的见解。

比丘们！具备这四种法的人，就会像被带来那样，如此投入地狱。

二 比丘们！具备这四种法的人，就会像被带来那样，如此投入天界。是哪四种呢？

即：无伤害的身业……无伤害的意业、无伤害的见解。

比丘们！具备这四种法的人，就会像被带来那样，如此投入天界。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.4 Kammavagga 业品 (AN 4.232-242)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.4.10 Samaṇasutta 沙门 (AN 4.241)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Samaṇasuttaṃ

241. “‘Idheva, bhikkhave, (paṭhamo) samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo; suññā parappavādā samaṇehi aññehī’ti [samaṇehi aññeti (sī. pī. ka.) ettha aññehīti sakāya paṭiññāya saccābhiññehīti attho veditabbo. dī. ni. 2.214; ma. ni. 1.140] – evametaṃ, bhikkhave, sammā sīhanādaṃ nadatha.

“Katamo ca, bhikkhave, paṭhamo samaṇo? Idha, bhikkhave, bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo. Ayaṃ, bhikkhave, paṭhamo samaṇo.

“Katamo ca, bhikkhave, dutiyo samaṇo? Idha, bhikkhave, bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti. Ayaṃ, bhikkhave, dutiyo samaṇo.

“Katamo ca, bhikkhave, tatiyo samaṇo? Idha, bhikkhave, bhikkhu pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Ayaṃ, bhikkhave, tatiyo samaṇo.

“Katamo ca, bhikkhave, catuttho samaṇo? Idha, bhikkhave, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ, bhikkhave, catuttho samaṇo.

“‘Idheva, bhikkhave, paṭhamo samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo; suññā parappavādā samaṇebhi aññehī’ti – evametaṃ, bhikkhave, sammā sīhanādaṃ nadathā”ti. Dasamaṃ.

☸---------------------------------------------------------------------

沙门

一 “比丘们！只有在这里[神圣教法中]才有（第一位）沙门，这里有第二位沙门，这里有第三位沙门，这里有第四位沙门。其他外道的理论中没有（真正的）沙门。比丘们！你们应当像这样作正确的狮子吼。

三 比丘们！什么是第一位沙门呢？

比丘们！在此，有比丘由于三结的彻底灭尽而成为入流者，是不堕恶趣法、决定、趣向正觉。比丘们！

这是第一位沙门。

二 比丘们！又，什么是第二位沙门呢？

比丘们！在此世间，有比丘由于三结的彻底灭尽以及贪、嗔、痴的减弱而成为一来者，仅来此世间一

次，就灭尽苦。比丘们！这是第二位沙门。

四 比丘们！又，什么是第三位沙门呢？

比丘们！在此世间，有沙门由于五下分结的彻底灭尽而成为化生者，在那里般涅槃，不再从此世间返回。比丘们！这是第三位沙门。

五 比丘们！又，什么是第四位沙门呢？

比丘们！在此世间，有比丘由于诸漏已尽，达到无漏的心解脱、慧解脱，在现世中自己证知、作证、具足并安住于此。比丘们！这是第四位沙门。

比丘们！只有在这里[神圣教法中]才有（第一位）沙门，这里有第二位沙门，这里有第三位沙门，这里有第四位沙门。其他外道的理论中没有（真正的）沙门。比丘们！你们应当像这样作正确的狮子吼。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.4 Kammavagga 业品 (AN 4.232-242)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.4.11 Sappurisānisaṃsasutta 善士的功德 (AN 4.242)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Sappurisānisaṃsasuttaṃ

242. “Sappurisaṃ, bhikkhave, nissāya cattāro ānisaṃsā pāṭikaṅkhā. Katame cattāro? Ariyena sīlena vaḍḍhati, ariyena samādhinā vaḍḍhati, ariyāya paññāya vaḍḍhati, ariyāya vimuttiyā vaḍḍhati – sappurisaṃ, bhikkhave, nissāya ime cattāro ānisaṃsā pāṭikaṅkhā”ti. Ekādasamaṃ.

Kammavaggo catuttho.

Tassuddānaṃ –

Saṃkhitta vitthāra soṇakāyana,

Sikkhāpadaṃ ariyamaggo bojjhaṅgaṃ;

Sāvajjañceva abyābajjhaṃ,

Samaṇo ca sappurisānisaṃsoti.

☸---------------------------------------------------------------------

善士的功德

“比丘们！依靠善士，可以期望获得四种利益。是哪四种呢？

即：圣戒增长、圣定增长、圣慧增长、圣解脱增长。

比丘们！依靠善士，可以期望获得这四种利益。”

此的摄颂：

简略、广说、索纳卡亚那、学处、圣道；

觉支、有过失、无伤害；沙门与善士功德。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.5 Āpattibhayavagga 犯畏品 (AN 4.243-253)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.5.1 Saṃghabhedakasutta 破僧争执之事 (AN 4.243)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(25) 5. Āpattibhayavaggo

1. Saṅghabhedakasuttaṃ

243. Ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca – “api nu taṃ, ānanda, adhikaraṇaṃ vūpasantan”ti? “Kuto taṃ, bhante, adhikaraṇaṃ vūpasamissati [vūpasammissati (?)]! Āyasmato, bhante, anuruddhassa bāhiyo nāma saddhivihāriko kevalakappaṃ saṅghabhedāya ṭhito. Tatrāyasmā anuruddho na ekavācikampi bhaṇitabbaṃ maññatī”ti.

“Kadā panānanda, anuruddho saṅghamajjhe adhikaraṇesu [adhikaraṇesu tesu (ka.)] voyuñjati! Nanu, ānanda, yāni kānici adhikaraṇāni uppajjanti, sabbāni tāni tumhe ceva vūpasametha sāriputtamoggallānā ca.

“Cattārome, ānanda, atthavase sampassamāno pāpabhikkhu saṅghabhedena nandati. Katame cattāro? Idhānanda, pāpabhikkhu dussīlo hoti pāpadhammo asuci saṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto. Tassa evaṃ hoti – ‘sace kho maṃ bhikkhū jānissanti – dussīlo pāpadhammo asuci saṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujātoti, samaggā maṃ santā nāsessanti; vaggā pana maṃ na nāsessantī’ti. Idaṃ, ānanda, paṭhamaṃ atthavasaṃ sampassamāno pāpabhikkhu saṅghabhedena nandati.

“Puna caparaṃ, ānanda, pāpabhikkhu micchādiṭṭhiko hoti, antaggāhikāya diṭṭhiyā samannāgato. Tassa evaṃ hoti – ‘sace kho maṃ bhikkhū jānissanti – micchādiṭṭhiko antaggāhikāya diṭṭhiyā samannāgatoti, samaggā maṃ santā nāsessanti; vaggā pana maṃ na nāsessantī’ti. Idaṃ, ānanda, dutiyaṃ atthavasaṃ sampassamāno pāpabhikkhu saṅghabhedena nandati.

“Puna caparaṃ, ānanda, pāpabhikkhu micchāājīvo hoti, micchāājīvena jīvikaṃ [jīvitaṃ (syā. kaṃ. pī. ka.)] kappeti. Tassa evaṃ hoti – ‘sace kho maṃ bhikkhū jānissanti – micchāājīvo micchāājīvena jīvikaṃ kappetīti, samaggā maṃ santā nāsessanti; vaggā pana maṃ na nāsessantī’ti. Idaṃ, ānanda, tatiyaṃ atthavasaṃ sampassamāno pāpabhikkhu saṅghabhedena nandati.

“Puna caparaṃ, ānanda, pāpabhikkhu lābhakāmo hoti sakkārakāmo anavaññattikāmo. Tassa evaṃ hoti – ‘sace kho maṃ bhikkhū jānissanti – lābhakāmo sakkārakāmo anavaññattikāmoti, samaggā maṃ santā na sakkarissanti na garuṃ karissanti na mānessanti na pūjessanti; vaggā pana maṃ sakkarissanti garuṃ karissanti mānessanti pūjessantī’ti. Idaṃ, ānanda, catutthaṃ atthavasaṃ sampassamāno pāpabhikkhu saṅghabhedena nandati. Ime kho, ānanda, cattāro atthavase sampassamāno pāpabhikkhu saṅghabhedena nandatī”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第五 犯畏品

破僧争执之事

一 一时，世尊住在憍赏弥的瞿师罗园。那时，具寿阿难，去到世尊那里。到了之后……世

尊对坐在一边的具寿阿难说：

“阿难！那争执平息了吗？”

“尊者！那争执怎么会平息呢！尊者！具寿阿那律的同住弟子，名叫跋希亚（Bāhiya），他完全就是为了分裂僧团而存在。在那里，具寿阿那律认为连一句话都不该说。”

“但是，阿难！阿那律在僧团中处理争执时，也曾参与吗？阿难！无论生起任何争执，难道不都是由你和舍利弗、目犍连来平息的吗？

二 阿难！看到这四种原因力，恶比丘会乐于分裂僧团。是哪四种呢？

阿难！在此，有恶比丘，毁坏戒律、品性恶劣、不清净、行为引人怀疑、隐藏自己的行为、非沙门却自称沙门、非梵行者却自称梵行者、内心腐败、烦恼流露、如同垃圾。他这样想：‘如果比丘们知道我毁坏戒律、品性恶劣、不清净……如同垃圾，[他们]如果和合，就会驱逐我；但[他们]如果不和合，就不会驱逐我。’阿难！这是恶比丘看到的第一种原因力，而乐于分裂僧团。

三 再者，阿难！有恶比丘持有邪见，具有固执的边见。他这样想：‘如果比丘们知道我持有邪见，具有固执的边见，[他们]如果和合，就会驱逐我；[他们]如果不和合，就不会驱逐我。’阿难！

这是恶比丘看到的第二种原因力，而乐于分裂僧团。

四 再者，阿难！有恶比丘以邪命谋生。他这样想：‘如果比丘们知道我以邪命谋生，[他们]如果和合，就会驱逐我；[他们]如果不和合，就不会驱逐我。’

阿难！这是恶比丘看到的第三种原因力，而乐于分裂僧团。

五 再者，阿难！有恶比丘贪求利养、贪求恭敬、贪求不被轻视。他这样想：‘如果比丘

们知道我贪求利养、贪求恭敬、贪求不被轻视，[他们]如果和合，就不会恭敬我，不会尊重我，不会尊敬我，不会供养我。如果不和合，他们就会恭敬我、尊重我、尊敬我、供养我。’阿难！

这是恶比丘看到的第四种原因力，而乐于分裂僧团。

阿难！看到这四种原因力的恶比丘，乐于分裂僧团。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.5 Āpattibhayavagga 犯畏品 (AN 4.243-253)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.5.2 Āpattibhayasutta 毁犯的怖畏 (AN 4.244)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Āpattibhayasuttaṃ

244. “Cattārimāni, bhikkhave, āpattibhayāni. Katamāni cattāri? Seyyathāpi, bhikkhave, coraṃ āgucāriṃ gahetvā rañño dasseyyuṃ – ‘ayaṃ te, deva, coro āgucārī. Imassa devo daṇḍaṃ paṇetū’ti. Tamenaṃ rājā evaṃ vadeyya – ‘gacchatha, bho, imaṃ purisaṃ daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṃ chindathā’ti. Tamenaṃ rañño purisā daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṃ chindeyyuṃ. Tatraññatarassa thalaṭṭhassa purisassa evamassa – ‘pāpakaṃ vata, bho, ayaṃ puriso kammaṃ akāsi gārayhaṃ sīsacchejjaṃ. Yatra hi nāma rañño purisā daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṃ chindissanti! So vatassāhaṃ [so vatassāyaṃ (sī.)] evarūpaṃ pāpakammaṃ [pāpaṃ kammaṃ (sī. pī.)] na kareyyaṃ [na kareyya (sī.) dī. ni. 1.183 pāḷiyā tadaṭṭhakathāya ca saṃsandetabbaṃ] gārayhaṃ sīsacchejjan’ti. Evamevaṃ kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā evaṃ tibbā bhayasaññā paccupaṭṭhitā hoti pārājikesu dhammesu. Tassetaṃ pāṭikaṅkhaṃ – anāpanno vā pārājikaṃ dhammaṃ na āpajjissati, āpanno vā pārājikaṃ dhammaṃ yathādhammaṃ paṭikarissati.

“Seyyathāpi, bhikkhave, puriso kāḷavatthaṃ [kāḷakaṃ vatthaṃ (sī. syā. kaṃ. pī.)] paridhāya kese pakiritvā musalaṃ khandhe āropetvā mahājanakāyaṃ upasaṅkamitvā evaṃ vadeyya – ‘ahaṃ, bhante, pāpakammaṃ akāsiṃ gārayhaṃ mosallaṃ, yena me āyasmanto attamanā honti taṃ karomī’ti. Tatraññatarassa thalaṭṭhassa purisassa evamassa – ‘pāpakaṃ vata, bho, ayaṃ puriso kammaṃ akāsi gārayhaṃ mosallaṃ. Yatra hi nāma kāḷavatthaṃ paridhāya kese pakiritvā musalaṃ khandhe āropetvā mahājanakāyaṃ upasaṅkamitvā evaṃ vakkhati – ‘ahaṃ, bhante, pāpakammaṃ akāsiṃ gārayhaṃ mosallaṃ, yena me āyasmanto attamanā honti taṃ karomīti. So vatassāhaṃ evarūpaṃ pāpakammaṃ na kareyyaṃ gārayhaṃ mosallan’ti. Evamevaṃ kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā evaṃ tibbā bhayasaññā paccupaṭṭhitā hoti saṅghādisesesu dhammesu, tassetaṃ pāṭikaṅkhaṃ – anāpanno vā saṅghādisesaṃ dhammaṃ na āpajjissati, āpanno vā saṅghādisesaṃ dhammaṃ yathādhammaṃ paṭikarissati.

“Seyyathāpi, bhikkhave, puriso kāḷavatthaṃ paridhāya kese pakiritvā bhasmapuṭaṃ [assapuṭaṃ (sī. syā. kaṃ. pī.)] khandhe āropetvā mahājanakāyaṃ upasaṅkamitvā evaṃ vadeyya – ‘ahaṃ, bhante, pāpakammaṃ akāsiṃ gārayhaṃ bhasmapuṭaṃ. Yena me āyasmanto attamanā honti taṃ karomī’ti. Tatraññatarassa thalaṭṭhassa purisassa evamassa – ‘pāpakaṃ vata, bho, ayaṃ puriso kammaṃ akāsi gārayhaṃ bhasmapuṭaṃ. Yatra hi nāma kāḷavatthaṃ paridhāya kese pakiritvā bhasmapuṭaṃ khandhe āropetvā mahājanakāyaṃ upasaṅkamitvā evaṃ vakkhati – ahaṃ, bhante, pāpakammaṃ akāsiṃ gārayhaṃ bhasmapuṭaṃ; yena me āyasmanto attamanā honti taṃ karomīti. So vatassāhaṃ evarūpaṃ pāpakammaṃ na kareyyaṃ gārayhaṃ bhasmapuṭan’ti. Evamevaṃ kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā evaṃ tibbā bhayasaññā paccupaṭṭhitā hoti pācittiyesu dhammesu, tassetaṃ pāṭikaṅkhaṃ – anāpanno vā pācittiyaṃ dhammaṃ na āpajjissati, āpanno vā pācittiyaṃ dhammaṃ yathādhammaṃ paṭikarissati.

“Seyyathāpi, bhikkhave, puriso kāḷavatthaṃ paridhāya kese pakiritvā mahājanakāyaṃ upasaṅkamitvā evaṃ vadeyya – ‘ahaṃ, bhante, pāpakammaṃ akāsiṃ gārayhaṃ upavajjaṃ. Yena me āyasmanto attamanā honti taṃ karomī’ti. Tatraññatarassa thalaṭṭhassa purisassa evamassa – ‘pāpakaṃ vata, bho, ayaṃ puriso kammaṃ akāsi gārayhaṃ upavajjaṃ. Yatra hi nāma kāḷavatthaṃ paridhāya kese pakiritvā mahājanakāyaṃ upasaṅkamitvā evaṃ vakkhati – ahaṃ, bhante, pāpakammaṃ akāsiṃ gārayhaṃ upavajjaṃ; yena me āyasmanto attamanā honti taṃ karomīti. So vatassāhaṃ evarūpaṃ pāpakammaṃ na kareyyaṃ gārayhaṃ upavajjan’ti. Evamevaṃ kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā evaṃ tibbā bhayasaññā paccupaṭṭhitā hoti pāṭidesanīyesu dhammesu, tassetaṃ pāṭikaṅkhaṃ – anāpanno vā pāṭidesanīyaṃ dhammaṃ na āpajjissati, āpanno vā pāṭidesanīyaṃ dhammaṃ yathādhammaṃ paṭikarissati. Imāni kho, bhikkhave, cattāri āpattibhayānī”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

毁犯的怖畏

一 “比丘们！有这四种毁犯的怖畏。是哪四种呢？

比丘们！譬如抓获盗贼、罪犯，带到国王面前……说：‘大王！这是您的盗贼、罪犯。请大王处罚他。’那时国王会对他们这样说：‘去！用粗绳把这个人的手反绑在背后，紧紧捆住，剃光他的头，用响亮的鼓声（宣告罪行），从一条街到另一条街，从一个路口到另一个路口游街示众，然后从南门拖出去，在城南斩首。’那时国王的差役就用粗绳把那人的手反绑在背后，紧紧捆住，剃光他的头，用响亮的鼓声游街示众，从一条街到另一条街，从一个路口到另一个路口，然后从南门拖出去，在城南斩首。在那里，某个站在地上的人可能会这样想：‘唉！这个人造作了应受呵责、应被斩首的恶业！正因为如此，国王的差役才用粗绳把他反绑起来，紧紧捆住，剃光他的头，用响亮的鼓声游街示众，从南门拖出去，在城南斩首！唉！我确实不应该造作这种应受呵责、应被斩首的恶业。’比丘们！正是这样，任何比丘或比丘尼，如果对波罗夷法现起了这样强烈的怖畏之想，那么可以预期：他若未犯波罗夷法，将不会去犯；或者已犯波罗夷法，将如法地对治此罪。

二 比丘们！譬如有人，穿着黑衣，披散头发，肩上扛着木杖，走到众人面前，这样说：‘各位！我造作了应受呵责、应受杖罚的恶业，各位对我有什么要求，我就做什么。’在那里，某个站在旁边的人可能会这样想：‘唉！这个人造作了应受呵责、应受杖罚的恶业！正因为如此，他才穿着黑衣，披散头发，肩扛木杖，走到众人面前，这样说：“各位！我造作了应受呵责、应受杖罚的恶业，各位对我有什么要求，我就做什么。”唉！我确实不应该造作这种应受呵责、应受杖罚的恶业。’

比丘们！正是这样，任何比丘或比丘尼，如果对僧伽提尸沙法现起了这样强烈的怖畏之想，那么可以预期：他若未犯僧伽提尸沙法，将不会去犯；或者已犯僧伽提尸沙法，将如法地对治此罪。

三 比丘们！譬如有人，穿着黑衣，披散头发，肩上扛着灰盆，走到众人面前，这样说：‘各位！我造作了应受呵责、应受灰盆惩罚的恶业，各位对我有什么要求，我就做什么。’在那里，某个站在旁边的人可能会这样想：‘唉！这个人造作了应受呵责、应受灰盆惩罚的恶业！正因为如此，他才穿着黑衣，披散头发，肩扛灰盆，走到众人面前，这样说：“各位！我造作了应受呵责、应受灰盆惩罚的恶业，各位对我有什么要求，我就做什么。”唉！我确实不应该造作这种应受呵责、应受灰盆惩罚的恶业。’比丘们！正是这样，任何比丘或比丘尼，如果对波逸提法现起了这样强烈的怖畏之想，那么可以预期：他若未犯波逸提法，将不会去犯；或者已犯波逸提法，将如法地对治此罪。

四 比丘们！譬如有人，穿着黑衣，披散头发，走到众人面前，这样说：‘各位！我造作了应受呵责、应受责备的恶业。各位对我有什么要求，我就做什么。’在那里，某个站在旁边的人可能会这样想：‘唉！这个人造作了应受呵责、应受责备的恶业！正因为如此，他才穿着黑衣，披散头发……走到众人面前，这样说：“各位！我……造作了恶业，各位对我有什么要求，我就做什么。”唉！我确实不应该造作这种应受呵责、应受责备的恶业。’比丘们！正是这样，任何比丘或比丘尼，如果对波逸提舍尼法现起了这样强烈的怖畏之想，那么可以预期：他若未犯波逸提舍尼法，将不会去犯；或者已犯波逸提舍尼法，将如法地对治此罪。

比丘们！这就是四种毁犯的怖畏。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.5 Āpattibhayavagga 犯畏品 (AN 4.243-253)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.5.3 Sikkhānisaṃsasutta 学处的功德 (AN 4.245)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Sikkhānisaṃsasuttaṃ

245. “Sikkhānisaṃsamidaṃ, bhikkhave, brahmacariyaṃ vussati paññuttaraṃ vimuttisāraṃ satādhipateyyaṃ. Kathañca, bhikkhave, sikkhānisaṃsaṃ hoti? Idha, bhikkhave, mayā sāvakānaṃ ābhisamācārikā sikkhā paññattā appasannānaṃ pasādāya pasannānaṃ bhiyyobhāvāya. Yathā yathā, bhikkhave, mayā sāvakānaṃ ābhisamācārikā sikkhā paññattā appasannānaṃ pasādāya pasannānaṃ bhiyyobhāvāya tathā tathā so tassā sikkhāya akhaṇḍakārī hoti acchiddakārī asabalakārī akammāsakārī, samādāya sikkhati sikkhāpadesu.

“Puna caparaṃ, bhikkhave, mayā sāvakānaṃ ādibrahmacariyikā sikkhā paññattā sabbaso sammā dukkhakkhayāya. Yathā yathā, bhikkhave, mayā sāvakānaṃ ādibrahmacariyikā sikkhā paññattā sabbaso sammā dukkhakkhayāya tathā tathā so tassā sikkhāya akhaṇḍakārī hoti acchiddakārī asabalakārī akammāsakārī, samādāya sikkhati sikkhāpadesu. Evaṃ kho, bhikkhave, sikkhānisaṃsaṃ hoti.

“Kathañca, bhikkhave, paññuttaraṃ hoti? Idha, bhikkhave, mayā sāvakānaṃ dhammā desitā sabbaso sammā dukkhakkhayāya. Yathā yathā, bhikkhave, mayā sāvakānaṃ dhammā desitā sabbaso sammā dukkhakkhayāya tathā tathāssa te dhammā paññāya samavekkhitā honti. Evaṃ kho, bhikkhave, paññuttaraṃ hoti.

“Kathañca, bhikkhave, vimuttisāraṃ hoti? Idha, bhikkhave, mayā sāvakānaṃ dhammā desitā sabbaso sammā dukkhakkhayāya. Yathā yathā, bhikkhave, mayā sāvakānaṃ dhammā desitā sabbaso sammā dukkhakkhayāya tathā tathāssa te dhammā vimuttiyā phusitā honti. Evaṃ kho, bhikkhave, vimuttisāraṃ hoti.

“Kathañca, bhikkhave, satādhipateyyaṃ hoti? ‘Iti aparipūraṃ vā ābhisamācārikāṃ sikkhaṃ paripūressāmi, paripūraṃ vā ābhisamācārikaṃ sikkhaṃ tattha tattha paññāya anuggahessāmī’ti – ajjhattaṃyeva sati sūpaṭṭhitā hoti. ‘Iti aparipūraṃ vā ādibrahmacariyikaṃ sikkhaṃ paripūressāmi, paripūraṃ vā ādibrahmacariyikaṃ sikkhaṃ tattha tattha paññāya anuggahessāmī’ti – ajjhattaṃyeva sati sūpaṭṭhitā hoti. ‘Iti asamavekkhitaṃ vā dhammaṃ paññāya samavekkhissāmi, samavekkhitaṃ vā dhammaṃ tattha tattha paññāya anuggahessāmī’ti – ajjhattaṃyeva sati sūpaṭṭhitā hoti. ‘Iti aphusitaṃ vā dhammaṃ vimuttiyā phusissāmi, phusitaṃ vā dhammaṃ tattha tattha paññāya anuggahessāmī’ti – ajjhattaṃyeva sati sūpaṭṭhitā hoti. Evaṃ kho, bhikkhave, satādhipateyyaṃ hoti. ‘Sikkhānisaṃsamidaṃ, bhikkhave, brahmacariyaṃ vussati paññuttaraṃ vimuttisāraṃ satādhipateyyan’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttan”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

学处的功德

一 “比丘们！为了学处的利益，为了智慧为最上，为了解脱为核心，为了念为主导，而修习此梵行。

比丘们！那么，什么是‘为了学处的利益’呢？

比丘们！我为令未生信者生信，已生信者增长，而为弟子们制定了有关行为规范的学处。

比丘们！正因为我为令未生信者生信，已生信者增长，而为弟子们制定了有关行为规范的学处，

所以，他对于那些学处，持守而不毁坏、不残缺、无污点、无瑕疵，在学处中领受并学习。

再者，比丘们！我为了彻底、完全地灭尽苦，而为弟子们制定了梵行基础的学处。比丘们！正因为我为了彻底……制定了梵行基础的学处，所以，他对于那些学处，持守而不毁坏、不残缺……领受并学习。比丘们！像这样，就是‘为了学处的利益’。

二 比丘们！那么，什么是‘智慧为最上’呢？

比丘们！我为了彻底、完全地灭尽苦，而为弟子们在此世间开示了法。比丘们！正因为我为了彻底……开示了法，所以，他用智慧去审察那些法。比丘们！像这样，就是‘智慧为最上’。

二 比丘们！那么，什么是‘解脱为核心’呢？

比丘们！我为了彻底、完全地灭尽苦，而为弟子们在此世间开示了法。比丘们！正因为我为了彻底……开示了法，所以，他通过解脱触证了那些法。比丘们！像这样，就是‘解脱为核心’。

四 比丘们！那么，什么是‘念为主导’呢？

‘这样，尚未圆满的行为规范学处，我将使它圆满；或者已圆满的行为规范学处，我将在各方面用智慧来维护它’——像这样内心建立起正念。‘这样，尚未圆满的梵行基础学处，我将使它圆满；或者已圆满的梵行基础学处，我将在各方面用智慧来维护它’——像这样内心建立起正念。‘这样，尚未用智慧审察的法，我将用智慧去审察；或者已用智慧审察的法，我将在各方面用智慧来维护它’——像这样内心建立起正念。‘这样，尚未通过解脱触证的法，我将通过解脱去触证；或者已通过解脱触证的法，我将在各方面用智慧来维护它’——像这样内心建立起正念。比丘们！像这样，就是‘念为主导’。

比丘们！‘为了学处的利益，为了智慧为最上，为了解脱为核心，为了念为主导，而修习此梵行’，这样说，就是缘于此而说的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.8.8 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 校对】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.5 Āpattibhayavagga 犯畏品 (AN 4.243-253)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.5.4 Seyyāsutta 四种卧法 (AN 4.246)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Seyyāsuttaṃ

四种卧法经

246. “Catasso imā, bhikkhave, seyyā. Katamā catasso?

“比丘们！有这四种卧式。是哪四种呢？

Petaseyyā, kāmabhogiseyyā, sīhaseyyā, tathāgataseyyā.

即：➀ 亡者卧式、➁ 受用欲乐者卧式、➂ 狮子卧式、➃ 如来卧式。

Katamā ca, bhikkhave, petaseyyā?

➊ 比丘们！什么是亡者卧式呢？

Yebhuyyena, bhikkhave, petā uttānā senti;

比丘们！亡者大多仰卧。

ayaṃ vuccati, bhikkhave, petaseyyā.

比丘们！这称为亡者卧式。

“Katamā ca, bhikkhave, kāmabhogiseyyā?

➋ 比丘们！什么是受用欲乐者卧式呢？

Yebhuyyena, bhikkhave, kāmabhogī vāmena passena senti;

比丘们！受用欲乐者大多左胁而卧。

ayaṃ vuccati, bhikkhave, kāmabhogiseyyā.

比丘们！这称为受用欲乐者卧式。

“Katamā ca, bhikkhave, sīhaseyyā?

➌ 比丘们！什么是狮子卧式呢？

Sīho, bhikkhave, migarājā dakkhiṇena passena seyyaṃ kappeti,

比丘们！狮子兽王右胁而卧，

pāde pādaṃ accādhāya, antarasatthimhi naṅguṭṭhaṃ anupakkhipitvā.

一足搭在另一足上，尾巴放在两腿之间。

So paṭibujjhitvā purimaṃ kāyaṃ abbhunnāmetvā pacchimaṃ kāyaṃ anuviloketi.

它睡醒时，抬起前半身，回顾后半身。

Sace, bhikkhave, sīho migarājā kiñci passati kāyassa vikkhittaṃ vā visaṭaṃ vā,

比丘们！狮子兽王如果看到身体有任何散乱或不整齐——

tena, bhikkhave, sīho migarājā anattamano hoti.

比丘们！狮子兽王因此而不高兴。

Sace pana, bhikkhave, sīho migarājā na kiñci passati kāyassa vikkhittaṃ vā visaṭaṃ vā,

但是，比丘们！狮子兽王如果看不到身体有任何散乱或不整齐——

tena, bhikkhave, sīho migarājā attamano hoti.

比丘们！狮子兽王因此而高兴。

Ayaṃ vuccati, bhikkhave, sīhaseyyā.

比丘们！这称为狮子卧式。

“Katamā ca, bhikkhave, tathāgataseyyā?

➍ 比丘们！什么是如来卧式？

Idha, bhikkhave, tathāgato vivicceva kāmehi…pe… catutthaṃ jhānaṃ upasampajja viharati.

① 比丘们！在此，如来远离诸欲、远离不善法，有寻有伺，具足安住于“离生喜乐”的初禅。

② 由于寻、伺的止息，内心宁静，心达到统一，无寻无伺，具足安住于“定生喜乐”的第二禅。

③ 由于喜的远离，安住于舍，具念、正知，身体感受乐，体验圣者所说的，具足安住于“舍念乐住”的第三禅。

④ 由于乐的断除，也由于苦的断除，先前喜、忧的消失，不苦不乐，具足安住于“舍念清净”的第四禅。

Ayaṃ vuccati, bhikkhave, tathāgataseyyā.

比丘们！这称为如来卧式。

Imā kho, bhikkhave, catasso seyyā”ti.

比丘们！这就是四种卧式。”

Catutthaṃ.

四种卧法经 ～犯畏品‧第四经终

～《增支部经典‧四集‧五十经篇之五‧犯畏品‧Seyyāsutta 四种卧法经》(AN 4.246)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.5 Āpattibhayavagga 犯畏品 (AN 4.243-253)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.5.5 Thūpārahasutta 适宜建塔的四种人 (AN 4.247)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Thūpārahasuttaṃ

247. “Cattārome, bhikkhave, thūpārahā. Katame cattāro? Tathāgato arahaṃ sammāsambuddho thūpāraho, paccekabuddho thūpāraho, tathāgatasāvako thūpāraho, rājā cakkavattī thūpāraho – ime kho, bhikkhave, cattāro thūpārahā”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

适宜建塔的四种人

“比丘们！有这四种人适宜为他们建造塔。是哪四种呢？

如来、阿罗汉、正等觉者适宜建塔，独觉者适宜建塔，如来的（阿罗汉）弟子适

宜建塔，转轮王适宜建塔。

比丘们！这四种人适宜为他们建造塔。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.5 Āpattibhayavagga 犯畏品 (AN 4.243-253)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.5.6 Paññāvuddhisutta 增长智慧的四法 (AN 4.248)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Paññāvuddhisuttaṃ

248. “Cattārome, bhikkhave, dhammā paññāvuddhiyā saṃvattanti. Katame cattāro? Sappurisasaṃsevo, saddhammasavanaṃ, yonisomanasikāro, dhammānudhammappaṭipatti – ime kho, bhikkhave, cattāro dhammā paññāvuddhiyā saṃvattantī”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

增长智慧的四法

一 “比丘们！这四种法能导致智慧增长。是哪四种呢？

亲近善知识、听闻正法、如理作意、法随法行。

比丘们！这四种法能导致智慧增长。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.5 Āpattibhayavagga 犯畏品 (AN 4.243-253)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.5.7 Bahukārasutta 极有助益的四法 (AN 4.249)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Bahukārasuttaṃ

249. “Cattārome, bhikkhave, dhammā manussabhūtassa bahukārā honti. Katame cattāro? Sappurisasaṃsevo, saddhammasavanaṃ, yonisomanasikāro, dhammānudhammappaṭipatti – ime kho, bhikkhave, cattāro dhammā manussabhūtassa bahukārā hontī”ti. Sattamaṃ.

☸---------------------------------------------------------------------

极有助益的四法

二 比丘们！这四种法对生而为人者有极大助益。是哪四种呢？

亲近善知识、听闻正法、如理作意、法随法行。

比丘们！这四种法对生而为人者有极大助益。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.5 Āpattibhayavagga 犯畏品 (AN 4.243-253)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.5.8 Paṭhamavohārasutta 非圣言说之一 (AN 4.250)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Paṭhamavohārasuttaṃ

250. “Cattārome, bhikkhave, anariyavohārā. Katame cattāro? Adiṭṭhe diṭṭhavāditā, asute sutavāditā, amute mutavāditā, aviññāte viññātavāditā – ime kho, bhikkhave, cattāro anariyavohārā”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

非圣言说之一

“比丘们！有这四种非圣者的言说。是哪四种呢？

即：未见言见、未闻言闻、未觉言觉、未知言知。

比丘们！这四种是非圣者的言说。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.5 Āpattibhayavagga 犯畏品 (AN 4.243-253)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.5.9 Dutiyavohārasutta 圣言说之一 (AN 4.251)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Dutiyavohārasuttaṃ

251. “Cattārome, bhikkhave, ariyavohārā. Katame cattāro? Adiṭṭhe adiṭṭhavāditā, asute asutavāditā, amute amutavāditā, aviññāte aviññātavāditā – ime kho, bhikkhave, cattāro ariyavohārā”ti. Navamaṃ.

☸---------------------------------------------------------------------

圣言说之一

“比丘们！有这四种圣者的言说。是哪四种呢？

即：未见言未见，未闻言未闻，未觉言未觉，未知言未知。

比丘们！这四种是圣者的言说。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.5 Āpattibhayavagga 犯畏品 (AN 4.243-253)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.5.10 Tatiyavohārasutta 非圣言说之二 (AN 4.252)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Tatiyavohārasuttaṃ

252. “Cattārome, bhikkhave, anariyavohārā. Katame cattāro? Diṭṭhe adiṭṭhavāditā, sute asutavāditā, mute amutavāditā, viññāte aviññātavāditā – ime kho, bhikkhave, cattāro anariyavohārā”ti. Dasamaṃ.

☸---------------------------------------------------------------------

非圣言说之二

“比丘们！有这四种非圣者的言说。是哪四种呢？

即：见言未见，闻言未闻，觉言未觉，知言未知。

比丘们！这四种是非圣者的言说。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.5 Āpattibhayavagga 犯畏品 (AN 4.243-253)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.5.11 Catutthavohārasutta 圣言说之二 (AN 4.253)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Catutthavohārasuttaṃ

253. “Cattārome, bhikkhave, ariyavohārā. Katame cattāro? Diṭṭhe diṭṭhavāditā, sute sutavāditā, mute mutavāditā, viññāte viññātavāditā – ime kho, bhikkhave, cattāro ariyavohārā”ti. Ekādasamaṃ.

Āpattibhayavaggo pañcamo.

Tassuddānaṃ –

Bhedaāpatti sikkhā ca, seyyā thūpārahena ca;

Paññāvuddhi bahukārā, vohārā caturo ṭhitāti.

Pañcamapaṇṇāsakaṃ samattaṃ.

☸---------------------------------------------------------------------

圣言说之二

“比丘们！有这四种圣者的言说。是哪四种呢？

即：见言见，闻言闻，觉言觉，知言知。

比丘们！这四种是圣者的言说。”

此的摄颂：

分裂与罪、学处功德、卧式、适宜建塔者；

智慧增长、极大助益、四种言说（分两组）。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.6 Abhiññāvagga 通慧品 (AN 4.254-263)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.6.1 Abhiññāsutta 通慧四法 (AN 4.254)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(26) 6. Abhiññāvaggo

1. Abhiññāsuttaṃ

254. “Cattārome, bhikkhave, dhammā. Katame cattāro? Atthi, bhikkhave, dhammā abhiññā pariññeyyā; atthi, bhikkhave, dhammā abhiññā pahātabbā; atthi, bhikkhave, dhammā abhiññā bhāvetabbā; atthi, bhikkhave, dhammā abhiññā sacchikātabbā.

“Katame ca, bhikkhave, dhammā abhiññā pariññeyyā? Pañcupādānakkhandhā [pañcupādānakkhandhātissa vacanīyaṃ (ka.)] – ime vuccanti, bhikkhave, dhammā abhiññā pariññeyyā.

“Katame ca, bhikkhave, dhammā abhiññā pahātabbā? Avijjā ca bhavataṇhā ca – ime vuccanti, bhikkhave, dhammā abhiññā pahātabbā.

“Katame ca, bhikkhave, dhammā abhiññā bhāvetabbā? Samatho ca vipassanā ca – ime vuccanti, bhikkhave, dhammā abhiññā bhāvetabbā.

“Katame ca, bhikkhave, dhammā abhiññā sacchikātabbā? Vijjā ca vimutti ca – ime vuccanti, bhikkhave, dhammā abhiññā sacchikātabbā. Ime kho, bhikkhave, cattāro dhammā”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第六 通慧品

通慧四法

一 “比丘们！有这四种法。是哪四种呢？

比丘们！有应以神通智慧完全了知的法；比丘们！有应以神通智慧断除的法；比丘们！有应以神通智慧修习的法；比丘们！有应以神通智慧证悟的法。

二 比丘们！什么是应以神通智慧完全了知的法呢？

是五种执取蕴。比丘们！这些被称为应以神通智慧完全了知的法。

三 比丘们！什么是应以神通智慧断除的法呢？

是无明和有爱。比丘们！这些被称为应以神通智慧断除的法。

四 比丘们！什么是应以神通智慧修习的法呢？

比丘们！是止和观。比丘们！这些被称为应以神通智慧修习的法。

五 比丘们！什么是应以神通智慧证悟的法呢？

是明和解脱。比丘们！这些被称为应以神通智慧证悟的法。

比丘们！这些就是四种法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.6 Abhiññāvagga 通慧品 (AN 4.254-263)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.6.2 Pariyesanāsutta 四种非圣寻求 (AN 4.255)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Pariyesanāsuttaṃ

255. “Catasso imā, bhikkhave, anariyapariyesanā. Katamā catasso? Idha, bhikkhave, ekacco attanā jarādhammo samāno jarādhammaṃyeva pariyesati; attanā byādhidhammo samāno byādhidhammaṃyeva pariyesati; attanā maraṇadhammo samāno maraṇadhammaṃyeva pariyesati; attanā saṃkilesadhammo samāno saṃkilesadhammaṃyeva pariyesati. Imā kho, bhikkhave, catasso anariyapariyesanā.

“Catasso imā, bhikkhave, ariyapariyesanā. Katamā catasso? Idha, bhikkhave, ekacco attanā jarādhammo samāno jarādhamme ādīnavaṃ viditvā ajaraṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati; attanā byādhidhammo samāno byādhidhamme ādīnavaṃ viditvā abyādhiṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati; attanā maraṇadhammo samāno maraṇadhamme ādīnavaṃ viditvā amataṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati; attanā saṃkilesadhammo samāno saṃkilesadhamme ādīnavaṃ viditvā asaṃkiliṭṭhaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati. Imā kho, bhikkhave, catasso ariyapariyesanā”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

四种非圣寻求

一 “比丘们！有这四种非圣的寻求。是哪四种呢？

比丘们！在此，有些人自己身为会衰老的法，却仍寻求会衰老的法；自己身为会生病的法，却仍寻求会生病的法；自己身为会死亡的法，却仍寻求会死亡的法；自己身为会染污的法，却仍寻求会染污的法。

比丘们！这些就是四种非圣的寻求。

二 比丘们！有这四种圣的寻求。是哪四种呢？

比丘们！在此，有些人自己身为会衰老的法，了知衰老法的过患后，寻求不老、无上、安稳的涅槃；自己身为会生病的法，了知生病法的过患后，寻求无病、无上、安稳的涅槃；自己身为会死亡的法，了知死亡法的过患后，寻求不死、无上、安稳的涅槃；自己身为会染污的法，了知染污法的过患后，寻求无染、无上、安稳的涅槃。

比丘们！这些就是四种圣的寻求。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.6 Abhiññāvagga 通慧品 (AN 4.254-263)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.6.3 Saṅgahavatthusutta 四种摄持法 (AN 4.256)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Saṅgahavatthusuttaṃ

256. “Cattārimāni, bhikkhave, saṅgahavatthūni. Katamāni cattāri? Dānaṃ, peyyavajjaṃ [piyavācā (ka.) a. ni. 4.32 passitabbaṃ], atthacariyā, samānattatā – imāni kho, bhikkhave, cattāri saṅgahavatthūnī”ti.

☸---------------------------------------------------------------------

四种摄持法

“比丘们！有这四种摄持法。是哪四种呢？

即：布施、爱语、利行、同事。

比丘们！这些就是四种摄持法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.6 Abhiññāvagga 通慧品 (AN 4.254-263)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.6.4 Mālukyaputtasutta 摩路枳耶子 (AN 4.257)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Mālukyaputtasuttaṃ

257. Atha kho āyasmā mālukyaputto [māluṅkyaputto (sī. syā. kaṃ. pī.)] yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mālukyaputto bhagavantaṃ etadavoca –

“Sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti. “Ettha idāni, mālukyaputta, kiṃ dahare bhikkhū vakkhāma; yatra hi nāma tvaṃ jiṇṇo vuddho mahallako tathāgatassa saṃkhittena ovādaṃ yācasī”ti! “Desetu me, bhante, bhagavā saṃkhittena dhammaṃ; desetu sugato saṃkhittena dhammaṃ. Appeva nāmāhaṃ bhagavato bhāsitassa atthaṃ ājāneyyaṃ; appeva nāmāhaṃ bhagavato bhāsitassa dāyādo [bhagavato sāvako (ka.)] assan”ti.

“Cattārome, mālukyaputta, taṇhuppādā yattha bhikkhuno taṇhā uppajjamānā uppajjati. Katame cattāro? Cīvarahetu vā, mālukyaputta, bhikkhuno taṇhā uppajjamānā uppajjati. Piṇḍapātahetu vā, mālukyaputta, bhikkhuno taṇhā uppajjamānā uppajjati. Senāsanahetu vā, mālukyaputta, bhikkhuno taṇhā uppajjamānā uppajjati. Itibhavābhavahetu vā, mālukyaputta, bhikkhuno taṇhā uppajjamānā uppajjati. Ime kho, mālukyaputta, cattāro taṇhuppādā yattha bhikkhuno taṇhā uppajjamānā uppajjati. Yato kho, mālukyaputta, bhikkhuno taṇhā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, ayaṃ vuccati, mālukyaputta, ‘bhikkhu acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā’”ti.

Atha kho āyasmā mālukyaputto bhagavatā iminā ovādena ovadito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho āyasmā mālukyaputto eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. “Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi. Aññataro ca panāyasmā mālukyaputto arahataṃ ahosīti. Catutthaṃ.

☸---------------------------------------------------------------------

摩路枳耶子

一 那时，具寿摩路枳耶子前往世尊那里，到了之后，向世尊行礼，坐在一边。坐在一边的具寿摩路枳耶子对世尊这样说：

“大德！请世尊为我简要地说法吧，我听了世尊的法后，愿独自远离，不放逸，精勤，专心致志地安住。”

“摩路枳耶子！在此，现在我该对年轻比丘们说什么呢？你已年老、衰老、上了年纪，却还请求如来简要地教导！”

“大德！请世尊为我简要地说法吧！善逝！请简要地说法吧！或许我能理解世尊所说的义理；或许我能成为世尊所说的继承者。”

二 “摩路枳耶子！有这四种渴爱的生起之处，比丘的渴爱生起时就在这些地方生起。是哪四种呢？

摩路枳耶子！比丘的渴爱生起时，或者是因为衣服而生起；或者是因为饮食而生起……乃至……或者是因为住所而生起……乃至……或者是因为这样那样存在或不存在（有或无有）而生起。摩路枳耶子！比丘的渴爱生起时就在这些地方生起。”

摩路枳耶子！这些就是四种渴爱的生起之处，于此中，生起比丘可生之渴爱。

摩路枳耶子！当比丘的渴爱被断除，根被切断，如同被砍断顶部的棕榈树，成为不存在之物，未来不会再生起时。摩路枳耶子！这被称为：‘比丘斩断了渴爱，解开了束缚，通过正确的智慧和洞察，达到了苦的终结。’

三 那时，具寿摩路枳耶子，接受了世尊的这番教导后，从座位上起来，向世尊行礼，右绕后离去。

那时，具寿摩路枳耶子，独自远离，不放逸，精勤，专心致志地安住，不久之后——正如善男子们正确地从家出家，进入非家生活的目的那样，那无上的梵行终点——就在现世中，自己以神通智慧证悟、达到并安住：“生命已尽，梵行已立，应作已作，不再有轮回于此状态。”他了知了。具寿摩路枳耶子成为了阿罗汉中的一员。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.6 Abhiññāvagga 通慧品 (AN 4.254-263)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.6.5 Kulasutta 家族财富长续 (AN 4.258)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Kulasuttaṃ

258. “Yāni kānici, bhikkhave, kulāni bhogesu mahattaṃ pattāni na ciraṭṭhitikāni bhavanti, sabbāni tāni catūhi ṭhānehi, etesaṃ vā aññatarena. Katamehi catūhi? Naṭṭhaṃ na gavesanti, jiṇṇaṃ na paṭisaṅkharonti, aparimitapānabhojanā honti, dussīlaṃ itthiṃ vā purisaṃ vā ādhipacce ṭhapenti. Yāni kānici, bhikkhave, kulāni bhogesu mahattaṃ pattāni na ciraṭṭhitikāni bhavanti, sabbāni tāni imehi catūhi ṭhānehi, etesaṃ vā aññatarena.

“Yāni kānici, bhikkhave, kulāni bhogesu mahattaṃ pattāni ciraṭṭhitikāni bhavanti, sabbāni tāni catūhi ṭhānehi, etesaṃ vā aññatarena. Katamehi catūhi? Naṭṭhaṃ gavesanti, jiṇṇaṃ paṭisaṅkharonti, parimitapānabhojanā honti, sīlavantaṃ itthiṃ vā purisaṃ vā ādhipacce ṭhapenti. Yāni kānici, bhikkhave, kulāni bhogesu mahattaṃ pattāni ciraṭṭhitikāni bhavanti, sabbāni tāni imehi catūhi ṭhānehi, etesaṃ vā aññatarenā”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

家族财富长续

一 “比丘们！凡是那些获得了巨大财富但不能长久维持的家族，都是由于四种原因，或其中之一。是哪四种呢？

丢失的不去寻找，陈旧的不去修缮，饮食无度，让无戒的女人或男人掌管事务。比丘们！凡是那些获得了巨大财富但不能长久维持的家族，都是由于这四种原因，或其中之一。

二 比丘们！凡是那些获得了巨大财富并且能够长久维持的家族，都是由于四种原因，或其中之一。是哪四种呢？

丢失的会去寻找，陈旧的会去修缮，饮食有节制，让持戒的女人或男人掌管事务。比丘们！获得了巨大财富的家族，都能长久维持，他们（家族）都因为这四种原因，又或者因为其中之一（的原因）而（长久维持）。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.6 Abhiññāvagga 通慧品 (AN 4.254-263)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.6.6 Paṭhamaājānīyasutta 良马之一 (AN 4.259)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Paṭhamaājānīyasuttaṃ

259. “Catūhi, bhikkhave, aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati. Katamehi catūhi? Idha, bhikkhave, rañño bhadro assājānīyo vaṇṇasampanno ca hoti balasampanno ca javasampanno ca ārohapariṇāhasampanno ca. Imehi kho, bhikkhave, catūhi aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati.

“Evamevaṃ kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassa. Katamehi catūhi? Idha, bhikkhave, bhikkhu vaṇṇasampanno ca hoti balasampanno ca javasampanno ca ārohapariṇāhasampanno ca.

“Kathañca, bhikkhave, bhikkhu vaṇṇasampanno hoti? Idha, bhikkhave, bhikkhu sīlavā hoti…pe… samādāya sikkhati sikkhāpadesu. Evaṃ kho, bhikkhave, bhikkhu vaṇṇasampanno hoti.

“Kathañca, bhikkhave, bhikkhu balasampanno hoti? Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Evaṃ kho, bhikkhave, bhikkhu balasampanno hoti.

“Kathañca, bhikkhave, bhikkhu javasampanno hoti? Idha, bhikkhave, bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, bhikkhu javasampanno hoti.

“Kathañca, bhikkhave, bhikkhu ārohapariṇāhasampanno hoti? Idha, bhikkhave, bhikkhu lābhī hoti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. Evaṃ kho, bhikkhave, bhikkhu ārohapariṇāhasampanno hoti.

“Imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassā”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

良马之一

一 “比丘们！具备四种特质的国王的良种马，才适合国王，堪为国王所用，才算得上是国王的辅助（直译：肢体）。是哪四种呢？

比丘们！在此，国王的良种马具备色相（外形）、具备力量、具备速度、具备高度和体格。比丘们！具备这四种特质的国王的良种马，才适合国王，堪为国王所用，才算得上是国王的辅助。

比丘们！正是这样，具备四种法的比丘，值得接受供养……乃至……是世间无上的福田。是哪四种呢？

二 比丘们！在此，有比丘具备色相、具备力量、具备速度、具备高度和体格。

比丘们！怎样是比丘具备色相呢？

比丘们！在此，有比丘具足戒律……乃至……学习遵守各项学处。比丘们！像这样，就是比丘具备色相。

比丘们！怎样是比丘具备力量呢？

比丘们！在此，有比丘发起精进，为断除不善法、为获得善法而安住，强健、坚定、勇猛，于善法不舍弃重担。比丘们！像这样，就是比丘具备力量。

比丘们！怎样是有比丘具备速度呢？

比丘们！在此，有比丘如实了知‘这是苦’……乃至……如实了知‘这是导致苦灭的道路’。比丘们！像这样，比丘就是具备速度。

比丘们！怎样是有比丘具备高度和体格呢？

比丘们！在此，有比丘能获得衣服、饮食、住所、治病所需的医药和资具。

比丘们！像这样，比丘就是具备高度和体格。比丘们！具备这四种法的比丘，值得接受供养……乃至……是世间无上的福田。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.6 Abhiññāvagga 通慧品 (AN 4.254-263)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.6.7 Dutiyaājānīyasutta 良马之二 (AN 4.260)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Dutiyaājānīyasuttaṃ

260. “Catūhi, bhikkhave, aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati. Katamehi catūhi? Idha, bhikkhave, rañño bhadro assājānīyo vaṇṇasampanno ca hoti, balasampanno ca, javasampanno ca, ārohapariṇāhasampanno ca. Imehi kho, bhikkhave, catūhi aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati.

“Evamevaṃ kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassa. Katamehi catūhi? Idha, bhikkhave, bhikkhu vaṇṇasampanno ca hoti, balasampanno ca, javasampanno ca, ārohapariṇāhasampanno ca.

“Kathañca, bhikkhave, bhikkhu vaṇṇasampanno hoti? Idha, bhikkhave, bhikkhu sīlavā hoti…pe… samādāya sikkhati sikkhāpadesu. Evaṃ kho, bhikkhave, bhikkhu vaṇṇasampanno hoti.

“Kathañca, bhikkhave, bhikkhu balasampanno hoti? Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Evaṃ kho, bhikkhave, bhikkhu balasampanno hoti.

“Kathañca, bhikkhave, bhikkhu javasampanno hoti? Idha, bhikkhave, bhikkhu āsavānaṃ khayā…pe… sacchikatvā upasampajja viharati. Evaṃ kho, bhikkhave, bhikkhu javasampanno hoti.

“Kathañca, bhikkhave, bhikkhu ārohapariṇāhasampanno hoti? Idha, bhikkhave, bhikkhu lābhī hoti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. Evaṃ kho, bhikkhave, bhikkhu ārohapariṇāhasampanno hoti.

“Imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassā”ti. Sattamaṃ.

☸---------------------------------------------------------------------

良马之二

一 “比丘们！具足四种品质的国王良马，适合国王，能为国王所用，可算作国王的重要组成部分。是哪四种呢？

比丘们！在此，国王的良马，外形优美，又强壮有力，又跑得快，又体格高大匀称。

比丘们！具足这四种品质的国王良马…可算作。

比丘们！正是这样，具足四种法（品质）的比丘，是值得接受供养…乃至…是世间无上的福田。是哪四种呢？

二 比丘们！在此，有比丘，品德庄严…又资具丰足。

比丘们！又，怎样是比丘品德庄严呢？

比丘们！在此，有比丘，持守戒律…乃至…学习和遵守学处。比丘们！这样的比丘是品德庄严。

比丘们！又，怎样是比丘力量具足呢？

比丘们！在此，有比丘，发起精进而住，为了断除不善法，为了获得善法，强健、坚固、勇猛，为了善法承担责任而不放弃。比丘们！这样的比丘是力量具足。

比丘们！又，怎样是比丘速度具足呢？

比丘们！在此，有比丘，因诸漏（烦恼）已尽…乃至…亲身证悟，具足安住。比丘们！这样的比丘，是速度具足。

比丘们！又，怎样是比丘体格/资具丰足呢？

比丘们！在此，有比丘，能得到衣服、食物、住所、治病所需的药品和资具。比丘们！这样的比丘，是体格/资具丰足。比丘们！具足这四种法的比丘，是值得接受供养…乃至…是世间无上的福田。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.6 Abhiññāvagga 通慧品 (AN 4.254-263)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.6.8 Balasutta 四力 (AN 4.261)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Balasuttaṃ

261. “Cattārimāni, bhikkhave, balāni. Katamāni cattāri? Vīriyabalaṃ, satibalaṃ, samādhibalaṃ, paññābalaṃ – imāni kho, bhikkhave, cattāri balānī”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

四力

“比丘们！这些是四种力。是哪四种呢？

是精进力、念力、定力、慧力。比丘们！这些是四种力。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.6 Abhiññāvagga 通慧品 (AN 4.254-263)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.6.9 Araññasutta 阿兰若 (AN 4.262)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Araññasuttaṃ

262. “Catūhi, bhikkhave, dhammehi samannāgato bhikkhu nālaṃ araññavanappatthāni pantāni senāsanāni paṭisevituṃ. Katamehi catūhi? Kāmavitakkena, byāpādavitakkena, vihiṃsāvitakkena, duppañño hoti jaḷo elamūgo – imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu nālaṃ araññavanappatthāni pantāni senāsanāni paṭisevituṃ.

“Catūhi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ araññavanappatthāni pantāni senāsanāni paṭisevituṃ. Katamehi catūhi? Nekkhammavitakkena, abyāpādavitakkena, avihiṃsāvitakkena, paññavā hoti ajaḷo anelamūgo – imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu alaṃ araññavanappatthāni pantāni senāsanāni paṭisevitun”ti. Navamaṃ.

☸---------------------------------------------------------------------

阿兰若

一 “比丘们！具足四种法的比丘，不适合在空闲的森林、偏僻的住处居住。是哪四种呢？

即：有欲寻（感官欲念的思惟）、有瞋寻（恶意的思惟）、有害寻（伤害的思惟），没有智慧、愚痴迟钝。

比丘们！具足这四种法的比丘，不适合在空闲的森林、偏僻的住处居住。

二 比丘们！具足这四种法的比丘，适合在空闲的森林、偏僻的住处居住。是哪四种呢？

即：有离欲寻、无瞋寻、无害寻，有智慧、不愚痴、不迟钝。

比丘们！具足这四种法的比丘，适合在空闲的森林、偏僻的住处居住。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.6 Abhiññāvagga 通慧品 (AN 4.254-263)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.6.10 Kammasutta 业 (AN 4.263)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Kammasuttaṃ

263. “Catūhi, bhikkhave, dhammehi samannāgato bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo viññūnaṃ, bahuñca apuññaṃ pasavati. Katamehi catūhi? Sāvajjena kāyakammena, sāvajjena vacīkammena, sāvajjena manokammena, sāvajjāya diṭṭhiyā – imehi kho, bhikkhave, catūhi dhammehi samannāgato bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo viññūnaṃ, bahuñca apuññaṃ pasavati.

“Catūhi, bhikkhave, dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo viññūnaṃ, bahuñca puññaṃ pasavati. Katamehi catūhi? Anavajjena kāyakammena, anavajjena vacīkammena, anavajjena manokammena, anavajjāya diṭṭhiyā – imehi kho, bhikkhave, catūhi dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo viññūnaṃ, bahuñca puññaṃ pasavatī”ti. Dasamaṃ.

Abhiññāvaggo chaṭṭho.

Tassuddānaṃ –

Abhiññā pariyesanā, saṅgahaṃ mālukyaputto;

Kulaṃ dve ca ājānīyā, balaṃ araññakammunāti.

☸---------------------------------------------------------------------

业

一 “比丘们！具足四种法的愚人，是不明理的非善人，他毁坏、伤害自己地活着，是有过失的，会被智者谴责，并且产生许多非福德。是哪四种呢？

即：有过失的身业、有过失的语业、有过失的意业、有过失的见解（邪见）。

比丘们！具足这四种法的愚人，是不明理的……产生（非福德）。

二 比丘们！具足四种法的智者，是贤明的善人，他不毁坏、不伤害自己地活着，是无过失的，不会被智者谴责，并且产生许多福德。是哪四种呢？

即：无过失的身业、无过失的语业、无过失的意业、无过失的见解（正见）。

比丘们！具足这四种法的智者，是贤明的……产生（福德）。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.7 Kammapathavagga 业道品 (AN 4.264-273)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.7.1 Pāṇātipātīsutta 杀生 (AN 4.264)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(27) 7. Kammapathavaggo

1. Pāṇātipātīsuttaṃ

264. “Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye. Katamehi catūhi? Attanā ca pāṇātipātī hoti, parañca pāṇātipāte samādapeti, pāṇātipāte ca samanuñño hoti, pāṇātipātassa ca vaṇṇaṃ bhāsati – imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.

“Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge. Katamehi catūhi? Attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti, pāṇātipātā veramaṇiyā ca samanuñño hoti, pāṇātipātā veramaṇiyā ca vaṇṇaṃ bhāsati – imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第七 业道品

杀生

一 “比丘们！具足四种法的人，如同被带着投入地狱一般。是哪四种呢？

即：自己杀生，又劝导他人杀生，又赞同杀生，又称赞杀生的好处。

比丘们！具足这四种法的人，如同被带着投入地狱一般。

二 比丘们！具足四种法的人，如同被带着投入天界一般。是哪四种呢？

即：自己远离杀生，又劝导他人远离杀生，又赞同远离杀生，又称赞远离杀生的好处。

比丘们！这四种…乃至…生于天界。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.7 Kammapathavagga 业道品 (AN 4.264-273)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.7.2 Adinnādāyīsutta 不与取 (AN 4.265)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Adinnādāyīsuttaṃ

265. “Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye. Katamehi catūhi? Attanā ca adinnādāyī hoti, parañca adinnādāne samādapeti, adinnādāne ca samanuñño hoti, adinnādānassa ca vaṇṇaṃ bhāsati – imehi kho…pe….

“Attanā ca adinnādānā paṭivirato hoti, parañca adinnādānā veramaṇiyā samādapeti, adinnādānā veramaṇiyā ca samanuñño hoti, adinnādānā veramaṇiyā ca vaṇṇaṃ bhāsati – imehi kho, bhikkhave…pe…. Dutiyaṃ.

☸---------------------------------------------------------------------

不与取

“比丘们！具足这四种法的人，如同被带着投入地狱一般。是哪四种呢？

即：自己不与取（偷盗），又劝导他人不与取，又赞同不与取，又称赞不与取的好处。比丘们！这四种…乃至…

自己远离不与取，又劝导他人远离不与取，又赞同远离不与取，又称赞远离不与取的好处…”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.7 Kammapathavagga 业道品 (AN 4.264-273)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.7.3 Micchācārīsutta 行邪淫 (AN 4.266)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Micchācārīsuttaṃ

266. … Attanā ca kāmesumicchācārī hoti, parañca kāmesumicchācāre samādapeti, kāmesumicchācāre ca samanuñño hoti, kāmesumicchācārassa ca vaṇṇaṃ bhāsati – imehi kho…pe….

Attanā ca kāmesumicchācārā paṭivirato hoti, parañca kāmesumicchācārā veramaṇiyā samādapeti, kāmesumicchācārā veramaṇiyā ca samanuñño hoti, kāmesumicchācārā veramaṇiyā ca vaṇṇaṃ bhāsati – imehi kho…pe…. Tatiyaṃ.

☸---------------------------------------------------------------------

邪淫

…乃至…自己行邪淫（不正当的性行为），又劝导他人行邪淫，又赞同行邪淫，又称赞行邪淫的好处…

乃至…

自己远离邪淫，又劝导他人远离邪淫，又赞同远离邪淫，又称赞远离邪淫的好处…

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.7 Kammapathavagga 业道品 (AN 4.264-273)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.7.4 Musāvādīsutta 妄语 (AN 4.267)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Musāvādīsuttaṃ

267. … Attanā ca musāvādī hoti, parañca musāvāde samādapeti, musāvāde ca samanuñño hoti, musāvādassa ca vaṇṇaṃ bhāsati – imehi kho…pe….

Attanā ca musāvādā paṭivirato hoti, parañca musāvādā veramaṇiyā samādapeti, musāvādā veramaṇiyā ca samanuñño hoti, musāvādā veramaṇiyā ca vaṇṇaṃ bhāsati – imehi…pe…. Catutthaṃ.

☸---------------------------------------------------------------------

妄语

…乃至…自己说妄语（不实的话），又劝导他人说妄语，又赞同说妄语，又称赞说妄语的好处…

自己远离妄语，又劝导他人远离妄语，又赞同远离妄语，又称赞远离妄语的好处…乃至

…

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.7 Kammapathavagga 业道品 (AN 4.264-273)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.7.5 Pisuṇavācāsutta 离间语 (AN 4.268)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Pisuṇavācāsuttaṃ

268. … Attanā ca pisuṇavāco hoti, parañca pisuṇāya vācāya samādapeti, pisuṇāya vācāya ca samanuñño hoti, pisuṇāya vācāya ca vaṇṇaṃ bhāsati – imehi…pe….

Attanā ca pisuṇāya vācāya paṭivirato hoti, parañca pisuṇāya vācāya veramaṇiyā samādapeti, pisuṇāya vācāya veramaṇiyā ca samanuñño hoti, pisuṇāya vācāya veramaṇiyā ca vaṇṇaṃ bhāsati – imehi…pe…. Pañcamaṃ.

☸---------------------------------------------------------------------

离间语

…乃至…自己说离间语（挑拨离间的话），又劝导他人说离间语，又赞同说离间语，又称赞说离间语的好处

乃至…

自己远离离间语，又劝导他人远离离间语，又赞同远离离间语，又称赞远离离间语的好处…乃至

…

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.7 Kammapathavagga 业道品 (AN 4.264-273)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.7.6 Pharusavācāsutta 粗恶语 (AN 4.269)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Pharusavācāsuttaṃ

269. … Attanā ca pharusavāco hoti, parañca pharusāya vācāya samādapeti, pharusāya vācāya ca samanuñño hoti, pharusāya vācāya ca vaṇṇaṃ bhāsati…pe….

Attanā ca pharusāya vācāya paṭivirato hoti, parañca pharusāya vācāya veramaṇiyā samādapeti, pharusāya vācāya veramaṇiyā ca samanuñño hoti, pharusāya vācāya veramaṇiyā ca vaṇṇaṃ bhāsati – imehi kho…pe…. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

粗恶语

…乃至…自己说粗恶语（伤人、粗鲁的话），又劝导他人说粗恶语，又赞同说粗恶语，又称赞说粗恶语的好处

乃至…

自己远离粗恶语，又劝导他人远离粗恶语，又赞同远离粗恶语，又称赞远离粗恶语的好处…

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.7 Kammapathavagga 业道品 (AN 4.264-273)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.7.7 Samphappalāpasutta 绮语 (AN 4.270)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Samphappalāpasuttaṃ

270. … Attanā ca samphappalāpī hoti, parañca samphappalāpe samādapeti, samphappalāpe ca samanuñño hoti, samphappalāpassa ca vaṇṇaṃ bhāsati – imehi…pe….

Attanā ca samphappalāpā paṭivirato hoti, parañca samphappalāpā veramaṇiyā samādapeti, samphappalāpā veramaṇiyā ca samanuñño hoti, samphappalāpā veramaṇiyā ca vaṇṇaṃ bhāsati – imehi kho, bhikkhave…pe…. Sattamaṃ.

☸---------------------------------------------------------------------

绮语

…乃至…自己说绮语（无益、徒劳的话），又劝导他人说绮语，又赞同说绮语，又称赞说绮语的好处

乃至…

自己远离绮语，又劝导他人远离绮语，又赞同远离绮语，又称赞远离绮语的好处

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.7 Kammapathavagga 业道品 (AN 4.264-273)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.7.8 Abhijjhālusutta 贪婪 (AN 4.271)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Abhijjhālusuttaṃ

271. … Attanā ca abhijjhālu hoti, parañca abhijjhāya samādapeti, abhijjhāya ca samanuñño hoti, abhijjhāya ca vaṇṇaṃ bhāsati…pe….

“Attanā ca anabhijjhālu hoti, parañca anabhijjhāya samādapeti, anabhijjhāya ca samanuñño hoti, anabhijjhāya ca vaṇṇaṃ bhāsati – imehi kho…pe…. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

贪婪

…乃至…自己贪婪，又劝导他人贪婪，又赞同贪婪，又称赞贪婪的好处…乃至…

自己不贪婪，又劝导他人不贪婪，又赞同不贪婪，又称赞不贪婪的好处…

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.7 Kammapathavagga 业道品 (AN 4.264-273)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.7.9 Byāpannacittasutta 瞋恚心 (AN 4.272)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Byāpannacittasuttaṃ

272. … Attanā ca byāpannacitto hoti, parañca byāpāde samādapeti, byāpāde ca samanuñño hoti, byāpādassa ca vaṇṇaṃ bhāsati – imehi…pe….

Attanā ca abyāpannacitto hoti, parañca abyāpāde samādapeti, abyāpāde ca samanuñño hoti, abyāpādassa ca vaṇṇaṃ bhāsati – imehi kho…pe…. Navamaṃ.

☸---------------------------------------------------------------------

瞋恚心

…乃至…自己有瞋恚心，又劝导他人有瞋恚心，又赞同瞋恚心，又称赞瞋恚心的“好处”…乃至…

自己没有瞋恚心，又劝导他人没有瞋恚心，又赞同没有瞋恚心，又称赞没有瞋恚心的好处…

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.7 Kammapathavagga 业道品 (AN 4.264-273)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.7.10 Micchādiṭṭhisutta 邪见 (AN 4.273)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Micchādiṭṭhisuttaṃ

273. … Attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti, micchādiṭṭhiyā ca samanuñño hoti, micchādiṭṭhiyā ca vaṇṇaṃ bhāsati – imehi…pe….

Attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti, sammādiṭṭhiyā ca samanuñño hoti, sammādiṭṭhiyā ca vaṇṇaṃ bhāsati – imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ saggeti. Dasamaṃ.

Kammapathavaggo sattamo.

☸---------------------------------------------------------------------

邪见

…乃至…自己持有邪见，又劝导他人持有邪见，又赞同邪见，又称赞邪见的“好处”…乃至

自己持有正见，又劝导他人持有正见，又赞同正见，又称赞正见的好处。

比丘们！具足这四种法的人，如同被带着投入天界一般。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.8 Rāgapeyyāla 贪中略品 (AN 4.274-783)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.8.1 Satipaṭṭhānasutta 四念住 (AN 4.274)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(28) 8. Rāgapeyyālaṃ

1. Satipaṭṭhānasuttaṃ

274. “Rāgassa, bhikkhave, abhiññāya cattāro dhammā bhāvetabbā. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Rāgassa, bhikkhave, abhiññāya ime cattāro dhammā bhāvetabbā”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

贪品（中略）

四念住

一 “比丘们！为了完全了解贪，应当修习四种法。是哪四种呢？

比丘们！在此，有比丘于身，持续观察身而住，热忱、正知、具念，去除对世间的贪婪和忧恼；于受…乃至…于心…乃至…于法，持续观察法而住，热忱、正知、具念，去除对世间的贪婪和忧恼。

比丘们！为了完全了解贪，应当修习这四种法。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.8 Rāgapeyyāla 贪中略品 (AN 4.274-783)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.8.2 Sammappadhānasutta 四正勤 (AN 4.275)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Sammappadhānasuttaṃ

☆ 为了完全了解贪（修四正勤） ➾ 防恶（应遍知） ➾ 断恶（应断） ➾ 修善（应修习） ➾ 成善（应现证）。

275. “Rāgassa, bhikkhave, abhiññāya cattāro dhammā bhāvetabbā. Katame cattāro?

比丘们！为了完全了解贪，应当修习四种法。是哪四种呢？

Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;

在此，比丘们！比丘下定决心，精进努力，振奋心志，全力以赴：‘➊ 防恶──防止未生起的恶行、不善心念’令不生起；
uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya…pe…

下定决心，精进努力，振奋心志，全力以赴：‘➋ 断恶──舍离已生起的恶行、不善心念’令永断除；
anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya…pe…

下定决心，精进努力，振奋心志，全力以赴：‘➌ 修善──开展未生起的善行及心念’令其生起；
uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

下定决心，精进努力，振奋心志，全力以赴：‘➍ 成善──保持已生起的善行及心念’令不退失、不迷失、增长广大、修习圆满。

Rāgassa, bhikkhave, abhiññāya ime cattāro dhammā bhāvetabbā”ti. Dutiyaṃ.

比丘们！为了完全了解贪，应当修习这四种法。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.8 Rāgapeyyāla 贪中略品 (AN 4.274-783)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.8.3 Iddhipādasutta 四神足 (AN 4.276)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Iddhipādasuttaṃ

276. “Rāgassa, bhikkhave, abhiññāya cattāro dhammā bhāvetabbā. Katame cattāro? Idha, bhikkhave, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti; vīriyasamādhi…pe… cittasamādhi…pe… vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. Rāgassa, bhikkhave, abhiññāya ime cattāro dhammā bhāvetabbā”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

四神足

三 比丘们！为了完全了解贪，应当修习四种法。是哪四种呢？

比丘们！在此，有比丘修习基于欲（愿望）的三摩地、以及精勤构行的神足；修习基于精进的三摩地…乃至…修习基于心的三摩地…乃至…修习基于观（审察）的三摩地、以及精勤构行的神足。

比丘们！为了完全了解贪，应当修习这四种法。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.8 Rāgapeyyāla 贪中略品 (AN 4.274-783)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.8.4--30 Pariññādisutta 遍知贪等经 (AN 4.277-303)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4-30. Pariññādisuttāni

277-303. “Rāgassa, bhikkhave, pariññāya…pe… parikkhayāya… pahānāya… khayāya … vayāya… virāgāya… nirodhāya… cāgāya… paṭinissaggāya cattāro dhammā bhāvetabbā…pe…. Tiṃsatimaṃ.

☸---------------------------------------------------------------------

遍知贪等经

四 比丘们！为了对贪的完全了解（遍知）、彻底灭尽、断除、灭尽、消逝、离染、止息、舍弃、放舍，应当修习这四种法。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《4》Catukkanipātapāḷi 四集 (AN 4, 1-783)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 4.201-783)/5.8 Rāgapeyyāla 贪中略品 (AN 4.274-783)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.8.31--510 Dosaabhiññādisutta 遍知瞋恚等经 (AN 4.304-783)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

31-510. Dosaabhiññādisuttāni

304-783. “Dosassa…pe… mohassa… kodhassa… upanāhassa… makkhassa… paḷāsassa… issāya… macchariyassa… māyāya… sāṭheyyassa… thambhassa… sārambhassa… mānassa… atimānassa… madassa… pamādassa abhiññāya… pariññāya… parikkhayāya… pahānāya… khayāya… vayāya… virāgāya… nirodhāya… cāgāya… paṭinissaggāya ime cattāro dhammā bhāvetabbā”ti. Dasuttarapañcasatimaṃ.

Rāgapeyyālaṃ niṭṭhitaṃ.

Catukkanipātapāḷi niṭṭhitā.

☸---------------------------------------------------------------------

遍知瞋恚等经

诸比丘！为了了知瞋恚……愚痴、愤怒、怨恨、覆藏、恼害、嫉妒、悭吝、欺诳、谄曲、骄傲、争斗、

傲慢、过慢、骄慢、放逸，

为了彻底了知、为了彻底灭尽、为了断除、为了灭尽、为了去除、为了离染、为了寂灭、

为了舍弃、为了彻底舍弃，应当修习这四种法。”

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 5.1-50)/1.1 Sekhabalavagga 学力品 (AN 5.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.1 Saṃkhittasutta 略说五力 (AN 5.1)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

Namo tassa bhagavato arahato sammāsambuddhassa

皈命──于世尊、阿罗汉、正等觉者

Aṅguttaranikāyo

Pañcakanipātapāḷi

1. Paṭhamapaṇṇāsakaṃ

1. Sekhabalavaggo

1. Saṃkhittasuttaṃ

1. Evaṃ me sutaṃ –

如是我闻。

ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.

一时，世尊住在舍卫城的祇树给孤独园。

Tatra kho bhagavā bhikkhū āmantesi –

那时，世尊告诉各位比丘：

“bhikkhavo”ti.

“比丘们！”

“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.

各位比丘回答世尊说：“大德！”

Bhagavā etadavoca –

世尊说：

☆ 有学五力（如来五力） ➾ ➊ 信力、➋ 惭力、➌ 愧力、➍ 精进力、➎ 慧力。

“Pañcimāni, bhikkhave, sekhabalāni [sekkhabalāni (ka.)].

“比丘们！这些是有学者的五种力。

Katamāni pañca?

哪五种呢？

Saddhābalaṃ, hirībalaṃ [hiribalaṃ (sī. pī.)], ottappabalaṃ, vīriyabalaṃ [viriyabalaṃ (sī. syā. kaṃ. pī.)], paññābalaṃ –

就是：‘➊ 信力、➋ 惭力、➌ 愧力、➍ 精进力、➎ 慧力。’

imāni kho, bhikkhave, pañca sekhabalāni.

比丘们！这些是有学者的五种力。

“Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ –

因此，比丘们！应当这样学习，说：

‘saddhābalena samannāgatā bhavissāma sekhabalena,

‘我愿成就信力这有学之力，

hirībalena samannāgatā bhavissāma sekhabalena,

我愿成就惭力这有学之力，

ottappabalena samannāgatā bhavissāma sekhabalena,

我愿成就愧力这有学之力，

vīriyabalena samannāgatā bhavissāma sekhabalena,

我愿成就精进力这有学之力，

paññābalena samannāgatā bhavissāma sekhabalenā’ti.

我愿成就慧力这有学之力。’

Evañhi vo, bhikkhave, sikkhitabban”ti.

比丘们！你们应当这样学习。”

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti. Paṭhamaṃ.

世尊这样说完，比丘们心满意足，欢喜信受世尊所说的话。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 5.1-50)/1.1 Sekhabalavagga 学力品 (AN 5.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.2 Vitthatasutta 广说五力 (AN 5.2)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Vitthatasuttaṃ

2. “Pañcimāni, bhikkhave, sekhabalāni.

“比丘们！这些是有学者的五种力。

Katamāni pañca?

哪五种呢？

Saddhābalaṃ, hirībalaṃ, ottappabalaṃ, vīriyabalaṃ, paññābalaṃ.

就是：‘➊ 信力、➋ 惭力、➌ 愧力、➍ 精进力、➎ 慧力。’

Katamañca, bhikkhave, saddhābalaṃ?

比丘们！什么是信力？

Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ – ‘itipi so bhagavā ⑴ arahaṃ ⑵ sammāsambuddho ⑶ vijjācaraṇasampanno ⑷ sugato ⑸ lokavidū ⑹ anuttaro ⑺ purisadammasārathi ⑻ satthā devamanussānaṃ ⑼ buddho, ⑽ bhagavā’ti.

比丘们！这里，有信心的圣弟子相信如来的觉悟：‘像这样，世尊确实是⑴ 阿罗汉——应供者、⑵ 正等觉者——完全觉悟者、⑶ 明行足者、⑷ 善逝者、⑸ 世间解者、⑹ 无上士、⑺ 调御丈夫、⑻ 天人师、⑼ 佛陀、⑽ 世尊。’

Idaṃ vuccati, bhikkhave, saddhābalaṃ.

比丘们！这就叫信力。

“Katamañca, bhikkhave, hirībalaṃ?

比丘们！又什么是惭力？

Idha, bhikkhave, ariyasāvako hirimā hoti, hirīyati kāyaduccaritena vacīduccaritena manoduccaritena, hirīyati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā.

比丘们！这里，有惭的圣弟子，对身的不善行为、语的不善行为、意的不善行为感到羞耻，对造作种种恶的、不善的法感到羞耻。

Idaṃ vuccati, bhikkhave, hirībalaṃ.

比丘们！这就叫惭力。

“Katamañca, bhikkhave, ottappabalaṃ?

比丘们！又什么是愧力？

Idha, bhikkhave, ariyasāvako ottappī hoti, ottappati kāyaduccaritena vacīduccaritena manoduccaritena, ottappati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā.

比丘们！这里，有愧的圣弟子，对身的不善行为、语的不善行为、意的不善行为感到害怕，对造作种种恶的、不善的法感到害怕。

Idaṃ vuccati, bhikkhave, ottappabalaṃ.

比丘们！这就叫愧力。

“Katamañca, bhikkhave, vīriyabalaṃ?

比丘们！又什么是精进力？

Idha, bhikkhave, ariyasāvako āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.

比丘们！这里，圣弟子发起精进地安住，为了断除不善法、为了具足善法而努力，[在善法上] 强毅、勇猛精进、不舍弃重担。

Idaṃ vuccati, bhikkhave, vīriyabalaṃ.

比丘们！这就叫精进力。

“Katamañca, bhikkhave, paññābalaṃ?

比丘们！又什么是慧力？

Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.

比丘们！这里，圣弟子有智慧，具足了洞察[五蕴]生灭的、圣的、决择的、导向彻底灭苦的智慧。

Idaṃ vuccati, bhikkhave, paññābalaṃ.

比丘们！这就叫慧力。

Imāni kho, bhikkhave, pañca sekhabalāni.

比丘们！这些是有学者的五种力。

“Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ –

因此，比丘们！应当这样学习，说：

‘saddhābalena samannāgatā bhavissāma sekhabalena, hirībalena… ottappabalena … vīriyabalena… paññābalena samannāgatā bhavissāma sekhabalenā’ti.

‘我愿成就信力这有学之力，[我]愿成就惭力这有学之力，[我]愿成就愧力这有学之力，[我]愿成就精进力这有学之力，[我]愿成就慧力这有学之力。’

Evañhi kho, bhikkhave, sikkhitabban”ti. Dutiyaṃ.

比丘们！你们应当这样学习。”

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 5.1-50)/1.1 Sekhabalavagga 学力品 (AN 5.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.3 Dukkhasutta 恶趣五法 (AN 5.3)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Dukkhasuttaṃ

3. “Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme dukkhaṃ viharati savighātaṃ saupāyāsaṃ sapariḷāhaṃ, kāyassa ca bhedā paraṃ maraṇā duggati pāṭikaṅkhā. Katamehi pañcahi? Idha, bhikkhave, bhikkhu assaddho hoti, ahiriko hoti, anottappī hoti, kusīto hoti, duppañño hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu diṭṭheva dhamme dukkhaṃ viharati savighātaṃ saupāyāsaṃ sapariḷāhaṃ, kāyassa ca bhedā paraṃ maraṇā duggati pāṭikaṅkhā.

“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhaṃ viharati avighātaṃ anupāyāsaṃ apariḷāhaṃ, kāyassa ca bhedā paraṃ maraṇā sugati pāṭikaṅkhā. Katamehi pañcahi? Idha, bhikkhave, bhikkhu saddho hoti, hirīmā hoti, ottappī hoti, āraddhavīriyo hoti, paññavā hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhaṃ viharati avighātaṃ anupāyāsaṃ apariḷāhaṃ, kāyassa ca bhedā paraṃ maraṇā sugati pāṭikaṅkhā”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

三 恶趣五法

一 “比丘们！具足五种法的比丘，就在现世生活中痛苦地、有障碍地、有忧恼地、有热恼地安住，并且身体败坏、死亡之后，可以预期会投生到恶趣。是哪五种法呢？

二 比丘们！在此，有比丘没有信心、没有惭、没有愧、懈怠、没有智慧。

比丘们！具足这五种法的比丘，就在现世生活中痛苦地、有障碍地、有忧恼地、有热恼地安住，并且身体败坏、死亡之后，可以预期会投生到恶趣。

三 比丘们！具足五种法的比丘，就在现世生活中快乐地、无障碍地、无忧恼地、无热恼地安住，并且身体败坏、死亡之后，可以预期会投生到善趣。是哪五种法呢？

四 比丘们！在此，有比丘有信心、有惭、有愧、发起精进、有智慧。

比丘们！具足这五种法的比丘，就在现世生活中快乐地、无障碍地、无忧恼地、无热恼地安住，并且身体败坏、死亡之后，可以预期会投生到善趣。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2560.4.11 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 5.1-50)/1.1 Sekhabalavagga 学力品 (AN 5.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.4 Yathābhatasutta 地狱五法经 (AN 5.4)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Yathābhatasuttaṃ

地狱五法经

4. “Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu yathābhataṃ nikkhitto evaṃ niraye. Katamehi pañcahi?

“比丘们！具足五种法的比丘，就像被押送去一样，被投置在地狱里。是哪五种法呢？

Idha, bhikkhave, bhikkhu assaddho hoti, ahiriko hoti, anottappī hoti, kusīto hoti, duppañño hoti.

比丘们！在此，有比丘没有信心、没有惭、没有愧、懈怠、没有智慧。

Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu yathābhataṃ nikkhitto evaṃ niraye.

比丘们！具足这五种法的比丘，就像被押送去一样，被投置在地狱里。

“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu yathābhataṃ nikkhitto evaṃ sagge. Katamehi pañcahi?

比丘们！具足五种法的比丘，就像被迎请去一样，被投置在天界。是哪五种法呢？

Idha, bhikkhave, bhikkhu saddho hoti, hirīmā hoti, ottappī hoti, āraddhavīriyo hoti, paññavā hoti.

比丘们！在此，有比丘有信心、有惭、有愧、发起精进、有智慧。

Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu yathābhataṃ nikkhitto evaṃ sagge”ti.

比丘们！具足这五种法的比丘，就像被迎请去一样，被投置在天界。”

Catutthaṃ.

地狱五法经 ～学力品‧第四经终

～《增支部经典‧五集‧初五十经篇‧学力品‧Yathābhatasutta 地狱五法经》(AN 5.4)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 5.1-50)/1.1 Sekhabalavagga 学力品 (AN 5.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.5 Sikkhāsutta 学五善法 (AN 5.5)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Sikkhāsuttaṃ

5. “Yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā sikkhaṃ paccakkhāya hīnāyāvattati, tassa diṭṭheva [diṭṭhe ceva (sī.)] dhamme pañca sahadhammikā vādānupātā [vādānuvādā (a. ni. 8.12; a. ni. 3.58)] gārayhā ṭhānā āgacchanti. Katame pañca? Saddhāpi nāma te nāhosi kusalesu dhammesu, hirīpi nāma te nāhosi kusalesu dhammesu, ottappampi nāma te nāhosi kusalesu dhammesu, vīriyampi nāma te nāhosi kusalesu dhammesu, paññāpi nāma te nāhosi kusalesu dhammesu. Yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā sikkhaṃ paccakkhāya hīnāyāvattati, tassa diṭṭheva dhamme ime pañca sahadhammikā vādānupātā gārayhā ṭhānā āgacchanti.

“Yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā sahāpi dukkhena sahāpi domanassena assumukho [assumukhopi (syā.)] rudamāno paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati, tassa diṭṭheva dhamme pañca sahadhammikā pāsaṃsā ṭhānā [pāsaṃsaṃ ṭhānaṃ (syā.)] āgacchanti. Katame pañca? Saddhāpi nāma te ahosi kusalesu dhammesu, hirīpi nāma te ahosi kusalesu dhammesu, ottappampi nāma te ahosi kusalesu dhammesu, vīriyampi nāma te ahosi kusalesu dhammesu, paññāpi nāma te ahosi kusalesu dhammesu. Yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā sahāpi dukkhena sahāpi domanassena assumukho rudamāno paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati, tassa diṭṭheva dhamme ime pañca sahadhammikā pāsaṃsā ṭhānā āgacchantī”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

五 学五善法

一 “比丘们！若有比丘或比丘尼舍弃学处而还俗[回归低劣生活]时，就在现世生活中，会招致五种合乎法理的、应受呵责的责难。是哪五种呢？

二 ‘你对于善法，可以说连信心都没有！你对于善法，可以说连惭都没有！你对于善法，可以说连愧都没有！你对于善法，可以说连精进都没有！你对于善法，可以说连智慧都没有！’

比丘们！若有比丘或比丘尼舍弃学处而还俗[回归低劣生活]时，就在现世生活中，会招致这五种合乎法理的、应受呵责的责难。

三 比丘们！若有比丘或比丘尼，即使带着痛苦、带着忧恼，即使泪流满面、哭泣着，也行持圆满清净的梵行，就在现世生活中，会获得五种合乎法理的、值得称赞的地方。是哪五种呢？

四 ‘你对于善法，可以说真是有信心！你对于善法，可以说真是有惭！你对于善法，可以说真是有愧！你对于善法，可以说真是有精进！你对于善法，可以说真是有智慧！’

比丘们！若有比丘或比丘尼，即使带着痛苦、带着忧恼，即使泪流满面、哭泣着，也行持圆满清净的梵行，就在现世生活中，会获得这五种合乎法理的、值得称赞的地方。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 5.1-50)/1.1 Sekhabalavagga 学力品 (AN 5.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.6 Samāpattisutta 善法相符 (AN 5.6)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Samāpattisuttaṃ

6. “Na tāva, bhikkhave, akusalassa samāpatti hoti yāva saddhā paccupaṭṭhitā hoti kusalesu dhammesu. Yato ca kho, bhikkhave, saddhā antarahitā hoti, asaddhiyaṃ pariyuṭṭhāya tiṭṭhati; atha akusalassa samāpatti hoti.

“Na tāva, bhikkhave, akusalassa samāpatti hoti yāva hirī paccupaṭṭhitā hoti kusalesu dhammesu. Yato ca kho, bhikkhave, hirī antarahitā hoti, ahirikaṃ pariyuṭṭhāya tiṭṭhati; atha akusalassa samāpatti hoti.

“Na tāva, bhikkhave, akusalassa samāpatti hoti yāva ottappaṃ paccupaṭṭhitaṃ hoti kusalesu dhammesu. Yato ca kho, bhikkhave, ottappaṃ antarahitaṃ hoti, anottappaṃ pariyuṭṭhāya tiṭṭhati; atha akusalassa samāpatti hoti.

“Na tāva, bhikkhave, akusalassa samāpatti hoti yāva vīriyaṃ paccupaṭṭhitaṃ hoti kusalesu dhammesu. Yato ca kho, bhikkhave, vīriyaṃ antarahitaṃ hoti, kosajjaṃ pariyuṭṭhāya tiṭṭhati; atha akusalassa samāpatti hoti.

“Na tāva, bhikkhave, akusalassa samāpatti hoti yāva paññā paccupaṭṭhitā hoti kusalesu dhammesu. Yato ca kho, bhikkhave, paññā antarahitā hoti, duppaññā [duppaññaṃ (ka.)] pariyuṭṭhāya tiṭṭhati; atha akusalassa samāpatti hotī”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

六 善法相符

一 “比丘们！只要对善法还有信心现前，就不会有不善法的生起。然而，比丘们！当信心消失，不信[心]生起并持续时，这时就有不善法的生起。

比丘们！只要对善法还有惭现前，就不会有不善法的生起。然而，比丘们！当惭消失，无惭生起并持续时，这时就有不善法的生起。

比丘们！只要对善法还有愧现前，就不会有不善法的生起。然而，比丘们！当愧消失，无愧生起并持续时，这时就有不善法的生起。

比丘们！只要对善法还有精进现前，就不会有不善法的生起。然而，比丘们！当精进消失，懈怠生起并持续时，这时就有不善法的生起。

比丘们！只要对善法还有智慧现前，就不会有不善法的生起。然而，比丘们！当智慧消失，无明[或“劣慧”]生起并持续时，这时就有不善法的生起。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 5.1-50)/1.1 Sekhabalavagga 学力品 (AN 5.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.7 Kāmasutta 爱乐诸欲 (AN 5.7)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Kāmasuttaṃ

爱乐诸欲

7. “Yebhuyyena, bhikkhave, sattā kāmesu laḷitā [palāḷitā (sī.)].

“比丘们！众生大多沉溺于欲乐。

Asitabyābhaṅgiṃ [asitabyābhaṅgi cepi (?)], bhikkhave, kulaputto ohāya agārasmā anagāriyaṃ pabbajito hoti, ‘saddhāpabbajito kulaputto’ti alaṃ vacanāya. Taṃ kissa hetu?

比丘们！善男子[或善女人]舍弃镰刀和扁担[譬喻世俗生计]而出家，从家庭走向非家庭生活，这样的善男子足以被称为‘因信心而出家’。这是什么缘故呢？

Labbhā [labbhā hi (syā.)], bhikkhave, yobbanena kāmā te ca kho yādisā vā tādisā vā.

比丘们！年轻时容易获得种种欲乐，无论是哪一种。

Ye ca, bhikkhave, hīnā kāmā ye ca majjhimā kāmā ye ca paṇītā kāmā, sabbe kāmā ‘kāmā’tveva saṅkhaṃ gacchanti.

比丘们！无论是低劣的欲乐、中等的欲乐，还是殊胜的欲乐，所有这些欲乐都被算作‘欲乐’。

Seyyathāpi, bhikkhave, daharo kumāro mando uttānaseyyako dhātiyā pamādamanvāya kaṭṭhaṃ vā kaṭhalaṃ [kathalaṃ (ka.)] vā mukhe āhareyya.

比丘们！就像一个幼小、无知的婴儿仰面躺着，因为保姆的疏忽，可能会把木片或石子放进嘴里。

Tamenaṃ dhāti sīghaṃ sīghaṃ [sīghasīghaṃ (sī.)] manasi kareyya; sīghaṃ sīghaṃ manasi karitvā sīghaṃ sīghaṃ āhareyya.

这时保姆应当立即注意到，注意到后要立即取出来。

No ce sakkuṇeyya sīghaṃ sīghaṃ āharituṃ, vāmena hatthena sīsaṃ pariggahetvā dakkhiṇena hatthena vaṅkaṅguliṃ karitvā salohitampi āhareyya. Taṃ kissa hetu?

如果不能立即取出来，就用左手抓住[婴儿的]头，用右手弯曲手指伸进去，即使[手指刮破口腔]带血也要取出来。这是什么缘故呢？

‘Atthesā, bhikkhave, kumārassa vihesā; nesā natthī’ti vadāmi.

比丘们！‘这对婴儿有害，并不是无害。’我这样说。

Karaṇīyañca kho etaṃ [evaṃ (ka.)], bhikkhave, dhātiyā atthakāmāya hitesiniyā anukampikāya, anukampaṃ upādāya.

然而，比丘们！保姆为了婴儿的利益，出于怜悯、怀着怜悯心，是应当这样做的。

Yato ca kho, bhikkhave, so kumāro vuddho hoti alaṃpañño, anapekkhā dāni [anapekkhā pana (sī. syā. kaṃ.)], bhikkhave, dhāti tasmiṃ kumāre hoti – ‘attagutto dāni kumāro nālaṃ pamādāyā’ti.

比丘们！然而，当那婴儿长大，有了足够的智慧时，比丘们！保姆对那孩子就不再[那么]操心了，[认为]：‘现在这孩子能自我保护了，（我）不需要再担心他疏忽了。’

“Evamevaṃ kho, bhikkhave, yāvakīvañca bhikkhuno saddhāya akataṃ hoti kusalesu dhammesu, hiriyā akataṃ hoti kusalesu dhammesu, ottappena akataṃ hoti kusalesu dhammesu, vīriyena akataṃ hoti kusalesu dhammesu, paññāya akataṃ hoti kusalesu dhammesu, anurakkhitabbo tāva me so, bhikkhave, bhikkhu hoti.

“比丘们！正是如此！只要比丘对于善法，信心还未稳固[未依信而作]，惭还未稳固[未依惭而作]，愧还未稳固[未依愧而作]，精进还未稳固[未依精进而作]，智慧还未稳固[未依慧而作]，比丘们！我就必须守护那位比丘。

Yato ca kho, bhikkhave, bhikkhuno saddhāya kataṃ hoti kusalesu dhammesu, hiriyā kataṃ hoti kusalesu dhammesu, ottappena kataṃ hoti kusalesu dhammesu, vīriyena kataṃ hoti kusalesu dhammesu, paññāya kataṃ hoti kusalesu dhammesu, anapekkho dānāhaṃ, bhikkhave [panāhaṃ (sī. syā. kaṃ.)], tasmiṃ bhikkhusmiṃ homi – ‘attagutto dāni bhikkhu nālaṃ pamādāyā’”ti. Sattamaṃ.

比丘们！然而，当比丘对于善法，信心已经稳固[已依信而作]，惭已经稳固[已依惭而作]，愧已经稳固[已依愧而作]，精进已经稳固[已依精进而作]，智慧已经稳固[已依慧而作]时，比丘们！我对那位比丘就不再[那么]操心了，[认为]：‘现在这位比丘能自我保护了，不需要再担心他疏忽了。’”

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 5.1-50)/1.1 Sekhabalavagga 学力品 (AN 5.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.8 Cavanasutta 退没五法 (AN 5.8)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Cavanasuttaṃ

8. “Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu cavati, nappatiṭṭhāti saddhamme. Katamehi pañcahi? Asaddho, bhikkhave, bhikkhu cavati, nappatiṭṭhāti saddhamme. Ahiriko, bhikkhave, bhikkhu cavati, nappatiṭṭhāti saddhamme. Anottappī, bhikkhave, bhikkhu cavati, nappatiṭṭhāti saddhamme. Kusīto, bhikkhave, bhikkhu cavati, nappatiṭṭhāti saddhamme. Duppañño, bhikkhave, bhikkhu cavati, nappatiṭṭhāti saddhamme. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu cavati, nappatiṭṭhāti saddhamme.

“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu na cavati, patiṭṭhāti saddhamme. Katamehi pañcahi? Saddho, bhikkhave, bhikkhu na cavati, patiṭṭhāti saddhamme. Hirīmā, bhikkhave, bhikkhu na cavati, patiṭṭhāti saddhamme. Ottappī, bhikkhave, bhikkhu na cavati, patiṭṭhāti saddhamme. Āraddhavīriyo, bhikkhave, bhikkhu na cavati, patiṭṭhāti saddhamme. Paññavā, bhikkhave, bhikkhu na cavati, patiṭṭhāti saddhamme. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu na cavati, patiṭṭhāti saddhamme”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

八 退没五法

一 “比丘们！具足五种法的比丘，会从正法中退失，不能在正法中安住。是哪五种法呢？

二 比丘们！没有信心的比丘，会从正法中退失，不能在正法中安住。比丘们！没有惭的比丘，会从正法中退失，不能在正法中安住。比丘们！没有愧的比丘，会从正法中退失，不能在正法中安住。比丘们！懈怠的比丘，会从正法中退失，不能在正法中安住。比丘们！没有智慧的比丘，会从正法中退失，不能在正法中安住。

比丘们！具足这五种法的比丘，会从正法中退失，不能在正法中安住。

三 比丘们！具足五种法的比丘，不会从正法中退失，能在正法中安住。是哪五种法呢？

四 比丘们！有信心的比丘，不会从正法中退失，能在正法中安住。比丘们！有惭的比丘，不会从正法中退失，能在正法中安住。比丘们！有愧的比丘，不会从正法中退失，能在正法中安住。比丘们！发起精进的比丘，不会从正法中退失，能在正法中安住。比丘们！有智慧的比丘，不会从正法中退失，能在正法中安住。

比丘们！具足这五种法的比丘，不会从正法中退失，能在正法中安住。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 5.1-50)/1.1 Sekhabalavagga 学力品 (AN 5.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.9 Paṭhamaagāravasutta 崇敬之一 (AN 5.9)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Paṭhamaagāravasuttaṃ

9. “Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu agāravo appatisso cavati, nappatiṭṭhāti saddhamme. Katamehi pañcahi? Assaddho, bhikkhave, bhikkhu agāravo appatisso cavati, nappatiṭṭhāti saddhamme. Ahiriko, bhikkhave, bhikkhu agāravo appatisso cavati, nappatiṭṭhāti saddhamme. Anottappī, bhikkhave, bhikkhu agāravo appatisso cavati, nappatiṭṭhāti saddhamme. Kusīto, bhikkhave, bhikkhu agāravo appatisso cavati, nappatiṭṭhāti saddhamme. Duppañño, bhikkhave, bhikkhu agāravo appatisso cavati, nappatiṭṭhāti saddhamme. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu agāravo appatisso cavati, nappatiṭṭhāti saddhamme.

“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu sagāravo sappatisso na cavati, patiṭṭhāti saddhamme. Katamehi pañcahi? Saddho, bhikkhave, bhikkhu sagāravo sappatisso na cavati, patiṭṭhāti saddhamme. Hirimā, bhikkhave, bhikkhu sagāravo sappatisso na cavati, patiṭṭhāti saddhamme. Ottappī, bhikkhave, bhikkhu sagāravo sappatisso na cavati, patiṭṭhāti saddhamme. Āraddhavīriyo, bhikkhave, bhikkhu sagāravo sappatisso na cavati, patiṭṭhāti saddhamme. Paññavā, bhikkhave, bhikkhu sagāravo sappatisso na cavati, patiṭṭhāti saddhamme. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu sagāravo sappatisso na cavati, patiṭṭhāti saddhamme”ti. Navamaṃ.

☸---------------------------------------------------------------------

九 崇敬之一

一 “比丘们！具足五种法的比丘，因无恭敬、无随顺而从正法中退失，不能在正法中安住。是哪五种法呢？

二 比丘们！没有信心的比丘，因无恭敬、无随顺而从正法中退失，不能在正法中安住。比丘们！没有惭的比丘，因无恭敬、无随顺而从正法中退失，不能在正法中安住。比丘们！没有愧的比丘，因无恭敬、无随顺而从正法中退失，不能在正法中安住。比丘们！懈怠的比丘，因无恭敬、无随顺而从正法中退失，不能在正法中安住。比丘们！没有智慧的比丘，因无恭敬、无随顺而从正法中退失，不能在正法中安住。

比丘们！具足这五种法的比丘，因无恭敬、无随顺而从正法中退失，不能在正法中安住。

三 比丘们！具足五种法的比丘，因有恭敬、有随顺而不会从正法中退失，能在正法中安住。是哪五种法呢？

四 比丘们！有信心的比丘，因有恭敬、有随顺而不会从正法中退失，能在正法中安住。比丘们！有惭的比丘，因有恭敬、有随顺而不会从正法中退失，能在正法中安住。比丘们！有愧的比丘，因有恭敬、有随顺而不会从正法中退失，能在正法中安住。比丘们！发起精进的比丘，因有恭敬、有随顺而不会从正法中退失，能在正法中安住。比丘们！有智慧的比丘，因有恭敬、有随顺而不会从正法中退失，能在正法中安住。

比丘们！具足这五种法的比丘，因有恭敬、有随顺而不会从正法中退失，能在正法中安住。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 5.1-50)/1.1 Sekhabalavagga 学力品 (AN 5.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.10 Dutiyaagāravasutta 崇敬之二 (AN 5.10)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Dutiyaagāravasuttaṃ

10. “Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu agāravo appatisso abhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ. Katamehi pañcahi? Assaddho, bhikkhave, bhikkhu agāravo appatisso abhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ. Ahiriko, bhikkhave, bhikkhu agāravo appatisso abhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ. Anottappī, bhikkhave, bhikkhu agāravo appatisso abhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ. Kusīto, bhikkhave, bhikkhu agāravo appatisso abhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ. Duppañño, bhikkhave, bhikkhu agāravo appatisso abhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu agāravo appatisso abhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ.

“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu sagāravo sappatisso bhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ. Katamehi pañcahi? Saddho, bhikkhave, bhikkhu sagāravo sappatisso bhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ. Hirīmā, bhikkhave, bhikkhu…pe… ottappī, bhikkhave, bhikkhu…pe… āraddhavīriyo, bhikkhave, bhikkhu…pe… paññavā, bhikkhave, bhikkhu sagāravo sappatisso bhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu sagāravo sappatisso bhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjitun”ti. Dasamaṃ.

Sekhabalavaggo paṭhamo.

Tassuddānaṃ –

Saṃkhittaṃ vitthataṃ dukkhā, bhataṃ sikkhāya pañcamaṃ;

Samāpatti ca kāmesu, cavanā dve agāravāti.

☸---------------------------------------------------------------------

十 崇敬之二

一 “比丘们！具足五种法的比丘，因无恭敬、无随顺，不可能在这法律(Dhamma-Vinaya)中得到增长、增广、广大。是哪五种法呢？

二 比丘们！没有信心的比丘，因无恭敬、无随顺，不可能在这法律中得到增长、增广、广大。比丘们！没有惭的比丘……乃至……比丘们！没有愧的比丘……乃至……比丘们！懈怠的比丘……乃至……比丘们！没有智慧的比丘，因无恭敬、无随顺，不可能在这法律中得到增长、增广、广大。

比丘们！具足这五种法的比丘，因无恭敬、无随顺，不可能在这法律中得到增长、增广、广大。

三 比丘们！具足五种法的比丘，因有恭敬、有随顺，能够在这法律中得到增长、增广、广大。是哪五种法呢？

四 比丘们！有信心的比丘，因有恭敬、有随顺，能够在这法律中得到增长、增广、广大。有惭的比丘……乃至……比丘们！有愧的比丘……乃至……比丘们！发起精进的比丘……乃至……比丘们！有智慧的比丘，[因有恭敬、有随顺，]能够在这法律中得到增长、增广、广大。

比丘们！具足这五种法的比丘，因有恭敬、有随顺，能够在这法律中得到增长、增广、广大。”

此品摄颂：

略说、广说、苦、押送[如相随]、学处为第五；

相符、欲乐、退失、以及二种崇敬[无敬/有敬]。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 5.1-50)/1.2 Balavagga 力品 (AN 5.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.1 Ananussutasutta 未曾闻五力 (AN 5.11)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Balavaggo

1. Ananussutasuttaṃ

☆ 有学五力（如来五力） ➾ ➊ 信力、➋ 惭力、➌ 愧力、➍ 精进力、➎ 慧力。

11. “Pubbāhaṃ, bhikkhave, ananussutesu dhammesu abhiññāvosānapāramippatto paṭijānāmi.

“比丘们！我宣称对于以前从未听闻过的法已经觉悟了，达到了究竟的彼岸：

Pañcimāni, bhikkhave, tathāgatassa tathāgatabalāni, yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

比丘们！如来有这五种如来之力，如来成就了这些力量后，宣称自己处于最殊胜的地位，在僧团大众中作狮子吼，转动（无上）梵轮。

Katamāni pañca?

是哪五种呢？

Saddhābalaṃ, hirībalaṃ, ottappabalaṃ, vīriyabalaṃ, paññābalaṃ –

➊ 信力、➋ 惭力、➌ 愧力、➍ 精进力、➎ 慧力。

imāni kho, bhikkhave, pañca tathāgatassa tathāgatabalāni yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavattetī”ti. Paṭhamaṃ.

比丘们！如来有这五种如来之力，如来成就了这些力量后，宣称自己处于最殊胜的地位，在僧团大众中作狮子吼，转动（无上）梵轮。”

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 5.1-50)/1.2 Balavagga 力品 (AN 5.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.2 Kūṭasutta 重阁慧力 (AN 5.12)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Kūṭasuttaṃ

☆ 有学五力 ➾ ➊ 信力、➋ 惭力、➌ 愧力、➍ 精进力、➎ 慧力。

12. “Pañcimāni, bhikkhave, sekhabalāni.

“比丘们！这些是有学（还在学习阶段的圣者）的五种力量。

Katamāni pañca?

是哪五种呢？

Saddhābalaṃ, hirībalaṃ, ottappabalaṃ, vīriyabalaṃ, paññābalaṃ –

即：‘➊ 信力、➋ 惭力、➌ 愧力、➍ 精进力、➎ 慧力。’

imāni kho, bhikkhave, pañca sekhabalāni.

比丘们！这些是有学的五种力量。

Imesaṃ kho, bhikkhave, pañcannaṃ sekhabalānaṃ etaṃ aggaṃ etaṃ saṅgāhikaṃ etaṃ saṅghātaniyaṃ, yadidaṃ paññābalaṃ.

比丘们！在这五种有学之力中，慧力是第一位的，是能统摄、能总括其余力量的。

Seyyathāpi, bhikkhave, kūṭāgārassa etaṃ aggaṃ etaṃ saṅgāhikaṃ etaṃ saṅghātaniyaṃ, yadidaṃ kūṭaṃ.

比丘们！就像重阁楼阁的顶（kūṭaṃ）是第一位的，能统摄、能总括整个结构一样；

Evamevaṃ kho, bhikkhave, imesaṃ pañcannaṃ sekhabalānaṃ etaṃ aggaṃ etaṃ saṅgāhikaṃ etaṃ saṅghātaniyaṃ, yadidaṃ paññābalaṃ.

正是这样，比丘们！在这五种有学之力中，慧力是第一位的，是能统摄、能总括其余力量的。

Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ –

因此，比丘们！应当这样学习：

‘saddhābalena samannāgatā bhavissāma sekhabalena,

‘➊ 我们要成就（作为）有学的信力；

hirībalena…

➋ 我们要成就（作为）有学的惭力；

ottappabalena…

➌ 我们要成就（作为）有学的愧力；

vīriyabalena…

➍ 我们要成就（作为）有学的精进力；

paññābalena samannāgatā bhavissāma sekhabalenā’ti.

➎ 我们要成就（作为）有学的慧力。’

Evañhi vo, bhikkhave, sikkhitabban”ti. Dutiyaṃ.

比丘们！你们应当这样学习。”

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 5.1-50)/1.2 Balavagga 力品 (AN 5.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.3 Saṃkhittasutta 略说五力 (AN 5.13)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Saṃkhittasuttaṃ

13. “Pañcimāni, bhikkhave, balāni. Katamāni pañca? Saddhābalaṃ, vīriyabalaṃ, satibalaṃ, samādhibalaṃ, paññābalaṃ – imāni kho, bhikkhave, pañca balānī”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

十三 略说五力

一 “比丘们！有这五种力量。是哪五种呢？

二 信力、精进力、念力、定力、慧力。

比丘们！这些就是五力。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 5.1-50)/1.2 Balavagga 力品 (AN 5.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.4 Vitthatasutta 广说五力 (AN 5.14)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Vitthatasuttaṃ

14. “Pañcimāni, bhikkhave, balāni. Katamāni pañca? Saddhābalaṃ, vīriyabalaṃ, satibalaṃ, samādhibalaṃ, paññābalaṃ.

“Katamañca, bhikkhave, saddhābalaṃ? Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Idaṃ vuccati, bhikkhave, saddhābalaṃ.

“Katamañca, bhikkhave, vīriyabalaṃ? Idha, bhikkhave, ariyasāvako āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Idaṃ vuccati, bhikkhave, vīriyabalaṃ.

“Katamañca, bhikkhave, satibalaṃ? Idha, bhikkhave, ariyasāvako satimā hoti paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. Idaṃ vuccati, bhikkhave, satibalaṃ.

“Katamañca, bhikkhave, samādhibalaṃ? Idha, bhikkhave, ariyasāvako vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati; vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati; pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati; sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Idaṃ vuccati, bhikkhave, samādhibalaṃ.

“Katamañca, bhikkhave, paññābalaṃ? Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Idaṃ vuccati, bhikkhave, paññābalaṃ. Imāni kho, bhikkhave, pañca balānī”ti. Catutthaṃ.

☸---------------------------------------------------------------------

十四 广说五力

一 “比丘们！有这五种力量。是哪五种呢？

二 即：信力、精进力、念力、定力、慧力。又，比丘们！什么是信力呢？

三 比丘们！在此，圣弟子有信心，相信如来的菩提觉悟：‘像这样，那位世尊是阿罗汉、正等觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛陀、世尊。’ 比丘们！这称为信力。比丘们！又，什么是精进力呢？

四 比丘们！在此，圣弟子为了断除不善法、为了具足善法而发起精进，持续努力，意志坚定，勇猛精进，不放弃修习善法的责任。比丘们！这称为精进力。比丘们！又，什么是念力呢？

五 比丘们！在此，圣弟子具足正念，成就最高的念和明晰的觉知，能忆起、能随念很久以前所做的事、很久以前所说的话。比丘们！这称为念力。比丘们！又，什么是定力呢？

六 比丘们！在此，圣弟子远离了欲乐，远离了不善法，进入并安住于具有寻、具有伺、由远离而产生的喜和乐的初禅；寻和伺平息后，内心得以安宁，心达到专一，进入并安住于没有寻、没有伺、由定而产生的喜和乐的二禅；离喜之后，安住于舍，具足正念和清晰的觉知，以身感受乐，进入并安住于圣者们所说的‘具舍、具念、住于乐’的三禅；断除了乐，断除了苦，先前已灭除了喜和忧，进入并安住于不苦不乐、舍念清净的四禅。比丘们！这称为定力。比丘们！又，什么是慧力呢？

七 比丘们！在此，圣弟子具足智慧，成就了能导向（现象）生起和灭去的智慧，这种智慧是圣者的、决断性的，能正确地引导至苦的完全灭尽。比丘们！这称为慧力。

比丘们！这些就是五力。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 5.1-50)/1.2 Balavagga 力品 (AN 5.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.5 Daṭṭhabbasutta 可见五力 (AN 5.15)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Daṭṭhabbasuttaṃ

☼ 【如何观察五力？ ─➢ 五根的实践】

☆ 有学五力（如来五力） ➾ ➊ 信力、➋ 惭力、➌ 愧力、➍ 精进力、➎ 慧力。

15. “Pañcimāni, bhikkhave, balāni. Katamāni pañca?

“比丘们！有这五种力量。是哪五种呢？

Saddhābalaṃ, vīriyabalaṃ, satibalaṃ, samādhibalaṃ, paññābalaṃ.

即：‘信力、精进力、念力、定力、慧力’。

Kattha ca, bhikkhave, saddhābalaṃ daṭṭhabbaṃ?

比丘们！信力在什么地方可以看到呢？

Catūsu sotāpattiyaṅgesu. Ettha saddhābalaṃ daṭṭhabbaṃ.

➊ 在‘四预流支’（① 亲近善知识——成就对佛的不坏净信、② 听闻正法——成就对法的不坏净信、③ 如理作意——成就对僧的不坏净信、④ 法随法行——成就圣者所喜爱的戒）中可以看到。在这里，可以看到信力。

Kattha ca, bhikkhave, vīriyabalaṃ daṭṭhabbaṃ?

比丘们！又，精进力在什么地方可以看到呢？

Catūsu sammappadhānesu. Ettha vīriyabalaṃ daṭṭhabbaṃ.

➋ 在‘四正勤’中可以看到。在这里，可以看到精进力。

Kattha ca, bhikkhave, satibalaṃ daṭṭhabbaṃ?

比丘们！又，念力在什么地方可以看到呢？

Catūsu satipaṭṭhānesu. Ettha satibalaṃ daṭṭhabbaṃ.

➌ 在‘四念住’（或译四念住）中可以看到。在这里，可以看到念力。

Kattha ca, bhikkhave, samādhibalaṃ daṭṭhabbaṃ?

比丘们！又，定力在什么地方可以看到呢？

Catūsu jhānesu. Ettha samādhibalaṃ daṭṭhabbaṃ.

➍ 在‘四禅’（或译四静虑）中可以看到。在这里，可以看到定力。

Kattha ca, bhikkhave, paññābalaṃ daṭṭhabbaṃ?

比丘们！又，慧力在什么地方可以看到呢？

Catūsu ariyasaccesu. Ettha paññābalaṃ daṭṭhabbaṃ.

➎ 在‘四圣谛’中可以看到。在这里，可以看到慧力。

Imāni kho, bhikkhave, pañca balānī”ti. Pañcamaṃ.

比丘们！这些就是五力。”

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 5.1-50)/1.2 Balavagga 力品 (AN 5.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.6 Punakūṭasutta 续重阁慧力 (AN 5.16)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Punakūṭasuttaṃ

16. “Pañcimāni, bhikkhave, balāni. Katamāni pañca? Saddhābalaṃ, vīriyabalaṃ, satibalaṃ, samādhibalaṃ, paññābalaṃ – imāni kho, bhikkhave, pañca balāni. Imesaṃ kho, bhikkhave, pañcannaṃ balānaṃ etaṃ aggaṃ etaṃ saṅgāhikaṃ etaṃ saṅghātaniyaṃ, yadidaṃ paññābalaṃ. Seyyathāpi, bhikkhave, kūṭāgārassa etaṃ aggaṃ etaṃ saṅgāhikaṃ etaṃ saṅghātaniyaṃ, yadidaṃ kūṭaṃ. Evamevaṃ kho, bhikkhave, imesaṃ pañcannaṃ balānaṃ etaṃ aggaṃ etaṃ saṅgāhikaṃ etaṃ saṅghātaniyaṃ, yadidaṃ paññābalan”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

十六 续重阁慧力

一 “比丘们！有这五种力量。是哪五种呢？

二 即：信力、精进力、念力、定力、慧力。 比丘们！这些就是五力。比丘们！在这五种力量中，慧力是第一位的，是能统摄、能总括其余力量的。

三 比丘们！就像重阁楼阁的顶是第一位的，能统摄、能总括整个结构一样；正是这样，比丘们！在这五种力量中，慧力是第一位的，是能统摄、能总括其余力量的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 5.1-50)/1.2 Balavagga 力品 (AN 5.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.7 Paṭhamahitasutta 自利利他之一 (AN 5.17)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Paṭhamahitasuttaṃ

17. “Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu attahitāya paṭipanno hoti, no parahitāya. Katamehi pañcahi? Idha, bhikkhave, bhikkhu attanā sīlasampanno hoti, no paraṃ sīlasampadāya samādapeti; attanā samādhisampanno hoti, no paraṃ samādhisampadāya samādapeti; attanā paññāsampanno hoti, no paraṃ paññāsampadāya samādapeti; attanā vimuttisampanno hoti, no paraṃ vimuttisampadāya samādapeti; attanā vimuttiñāṇadassanasampanno hoti, no paraṃ vimuttiñāṇadassanasampadāya samādapeti. Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato bhikkhu attahitāya paṭipanno hoti, no parahitāyā”ti. Sattamaṃ.

☸---------------------------------------------------------------------

十七 自利利他之一

一 “比丘们！成就五种法的比丘，是为了自己的利益而行，不是为了他人的利益而行。是哪五种呢？

二 比丘们！在此，有比丘自己具足戒行，但不劝导他人具足戒行；自己具足定力，但不劝导他人具足定力；自己具足智慧，但不劝导他人具足智慧；自己具足解脱，但不劝导他人具足解脱；自己具足解脱知见，但不劝导他人具足解脱知见。

比丘们！成就这五种法的比丘，是为了自己的利益而行，不是为了他人的利益而行。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 5.1-50)/1.2 Balavagga 力品 (AN 5.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.8 Dutiyahitasutta 自利利他之二 (AN 5.18)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Dutiyahitasuttaṃ

18. “Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu parahitāya paṭipanno hoti, no attahitāya. Katamehi pañcahi? Idha, bhikkhave, bhikkhu attanā na sīlasampanno hoti, paraṃ sīlasampadāya samādapeti; attanā na samādhisampanno hoti, paraṃ samādhisampadāya samādapeti; attanā na paññāsampanno hoti, paraṃ paññāsampadāya samādapeti; attanā na vimuttisampanno hoti, paraṃ vimuttisampadāya samādapeti; attanā na vimuttiñāṇadassanasampanno hoti, paraṃ vimuttiñāṇadassanasampadāya samādapeti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu parahitāya paṭipanno hoti, no attahitāyā”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

十八 自利利他之二

一 “比丘们！成就五种法的比丘，是为了他人的利益而行，不是为了自己的利益而行。是哪五种呢？

二 比丘们！在此，有比丘自己不具足戒行，但劝导他人具足戒行；自己不具足定力，但劝导他人具足定力；自己不具足智慧，但劝导他人具足智慧；自己不具足解脱，但劝导他人具足解脱；自己不具足解脱知见，但劝导他人具足解脱知见。

比丘们！成就这五种法的比丘，是为了他人的利益而行，不是为了自己的利益而行。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 5.1-50)/1.2 Balavagga 力品 (AN 5.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.9 Tatiyahitasutta 自利利他之三 (AN 5.19)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Tatiyahitasuttaṃ

19. “Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu neva attahitāya paṭipanno hoti, no parahitāya. Katamehi pañcahi? Idha, bhikkhave, bhikkhu attanā na sīlasampanno hoti, no paraṃ sīlasampadāya samādapeti; attanā na samādhisampanno hoti, no paraṃ samādhisampadāya samādapeti; attanā na paññāsampanno hoti, no paraṃ paññāsampadāya samādapeti; attanā na vimuttisampanno hoti, no paraṃ vimuttisampadāya samādapeti; attanā na vimuttiñāṇadassanasampanno hoti, no paraṃ vimuttiñāṇadassanasampadāya samādapeti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu neva attahitāya paṭipanno hoti, no parahitāyā”ti. Navamaṃ.

☸---------------------------------------------------------------------

十九 自利利他之三

一 “比丘们！成就五种法的比丘，既不是为了自己的利益而行，也不是为了他人的利益而行。是哪五种呢？

二 比丘们！在此，有比丘自己不具足戒行，也不劝导他人具足戒行；自己不具足定力，也不劝导他人具足定力；自己不具足智慧，也不劝导他人具足智慧；自己不具足解脱，也不劝导他人具足解脱；自己不具足解脱知见，也不劝导他人具足解脱知见。

比丘们！成就这五种法的比丘，既不是为了自己的利益而行，也不是为了他人的利益而行。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 5.1-50)/1.2 Balavagga 力品 (AN 5.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.10 Catutthahitasutta 自利利他之四 (AN 5.20)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Catutthahitasuttaṃ

20. “Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu attahitāya ca paṭipanno hoti parahitāya ca. Katamehi pañcahi? Idha, bhikkhave, bhikkhu attanā ca sīlasampanno hoti, parañca sīlasampadāya samādapeti; attanā ca samādhisampanno hoti, parañca samādhisampadāya samādapeti, attanā ca paññāsampanno hoti, parañca paññāsampadāya samādapeti; attanā ca vimuttisampanno hoti, parañca vimuttisampadāya samādapeti; attanā ca vimuttiñāṇadassanasampanno hoti, parañca vimuttiñāṇadassanasampadāya samādapeti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu attahitāya ca paṭipanno hoti parahitāya cā”ti. Dasamaṃ.

Balavaggo dutiyo.

Tassuddānaṃ –

Ananussutakūṭañca, saṃkhittaṃ vitthatena ca;

Daṭṭhabbañca puna kūṭaṃ, cattāropi hitena cāti.

☸---------------------------------------------------------------------

二十 自利利他之四

一 “比丘们！成就五种法的比丘，既是为了自己的利益而行，也是为了他人的利益而行。是哪五种呢？

二 比丘们！在此，有比丘自己具足戒行，也劝导他人具足戒行；自己具足定力，也劝导他人具足定力；自己具足智慧，也劝导他人具足智慧；自己具足解脱，也劝导他人具足解脱；自己具足解脱知见，也劝导他人具足解脱知见。

比丘们！成就这五种法的比丘，既是为了自己的利益而行，也是为了他人的利益而行。”

力品第二

摄颂：

未曾闻、重阁、略说、广说、

可见、再重阁以及四种利他。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 5.1-50)/1.3 Pañcaṅgikavagga 五支品 (AN 5.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.1 Paṭhamaagāravasutta 不敬之一 (AN 5.21)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Pañcaṅgikavaggo

1. Paṭhamaagāravasuttaṃ

21. “So vata, bhikkhave, bhikkhu agāravo appatisso asabhāgavuttiko ‘sabrahmacārīsu ābhisamācārikaṃ dhammaṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati. ‘Ābhisamācārikaṃ dhammaṃ aparipūretvā sekhaṃ [sekkhaṃ (ka.)] dhammaṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati. ‘Sekhaṃ dhammaṃ aparipūretvā sīlāni paripūressatī’ti netaṃ ṭhānaṃ vijjati. ‘Sīlāni aparipūretvā sammādiṭṭhiṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati. ‘Sammādiṭṭhiṃ aparipūretvā sammāsamādhiṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati.

“So vata, bhikkhave, bhikkhu sagāravo sappatisso sabhāgavuttiko ‘sabrahmacārīsu ābhisamācārikaṃ dhammaṃ paripūressatī’ti ṭhānametaṃ vijjati. ‘Ābhisamācārikaṃ dhammaṃ paripūretvā sekhaṃ dhammaṃ paripūressatī’ti ṭhānametaṃ vijjati. ‘Sekhaṃ dhammaṃ paripūretvā sīlāni paripūressatī’ti ṭhānametaṃ vijjati. ‘Sīlāni paripūretvā sammādiṭṭhiṃ paripūressatī’ti ṭhānametaṃ vijjati. ‘Sammādiṭṭhiṃ paripūretvā sammāsamādhiṃ paripūressatī’ti ṭhānametaṃ vijjatī”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第三 五支品

二十一 不敬之一

一 “比丘们！一个对比丘同修们不恭敬、不顺从、生活方式不合群的比丘，想要圆满［世间的］良好行为规范（ābhisamācārikaṃ dhammaṃ），这是不可能的；不圆满良好行为规范，想要圆满有学之法（sekhaṃ dhammaṃ），这是不可能的；不圆满有学之法，想要圆满戒行（sīlāni），这是不可能的；不圆满戒行，想要圆满正见（sammādiṭṭhiṃ），这是不可能的；不圆满正见，想要圆满正定（sammāsamādhiṃ），这是不可能的。

二 比丘们！一个对比丘同修们恭敬、顺从、生活方式合群的比丘，想要圆满［世间的］良好行为规范，这是有可能的；圆满了良好行为规范，想要圆满有学之法，这是有可能的；圆满了有学之法，想要圆满戒行，这是有可能的；圆满了戒行，想要圆满正见，这是有可能的；圆满了正见，想要圆满正定，这是有可能的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.8.21 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 5.1-50)/1.3 Pañcaṅgikavagga 五支品 (AN 5.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.2 Dutiyaagāravasutta 不敬之二 (AN 5.22)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyaagāravasuttaṃ

不敬之二经

☆ 世间之最上行仪法：好行为者、增上行仪，指伦理道德、礼义廉耻。

22. “So vata, bhikkhave, bhikkhu

“㈠ 比丘们！对于比丘同修们——

agāravo appatisso asabhāgavuttiko ‘sabrahmacārīsu ābhisamācārikaṃ dhammaṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati.

➊ ‘不恭敬、不顺从、生活方式不合群的比丘，想要圆满世间的良好行为规范’，这是不可能的；

‘Ābhisamācārikaṃ dhammaṃ aparipūretvā sekhaṃ dhammaṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati.

➋ ‘不圆满世间的良好行为规范，想要圆满有学之法’，这是不可能的；

‘Sekhaṃ dhammaṃ aparipūretvā sīlakkhandhaṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati.

➌ ‘不圆满有学之法，想要圆满戒蕴’，这是不可能的；

‘Sīlakkhandhaṃ aparipūretvā samādhikkhandhaṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati.

➍ ‘不圆满戒蕴，想要圆满定蕴’，这是不可能的；

‘Samādhikkhandhaṃ aparipūretvā paññākkhandhaṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati.

➎ ‘不圆满定蕴，想要圆满慧蕴’，这是不可能的。

“So vata, bhikkhave, bhikkhu

㈡ 比丘们！对于比丘同修们——

sagāravo sappatisso sabhāgavuttiko ‘sabrahmacārīsu ābhisamācārikaṃ dhammaṃ paripūressatī’ti ṭhānametaṃ vijjati.

➀ ‘恭敬、顺从、生活方式合群的比丘，想要圆满世间的良好行为规范’，这是有可能的；

‘Ābhisamācārikaṃ dhammaṃ paripūretvā sekhaṃ dhammaṃ paripūressatī’ti ṭhānametaṃ vijjati.

➁ ‘圆满了世间的良好行为规范，想要圆满有学之法’，这是有可能的；

Sekhaṃ dhammaṃ paripūretvā sīlakkhandhaṃ paripūressatī’ti ṭhānametaṃ vijjati.

➂ ‘圆满了有学之法，想要圆满戒蕴’，这是有可能的；

‘Sīlakkhandhaṃ paripūretvā samādhikkhandhaṃ paripūressatī’ti ṭhānametaṃ vijjati.

➃ ‘圆满了戒蕴，想要圆满定蕴’，这是有可能的；

‘Samādhikkhandhaṃ paripūretvā paññākkhandhaṃ paripūressatī’ti ṭhānametaṃ vijjatī”ti.

➄ ‘圆满了定蕴，想要圆满慧蕴’，这是有可能的。”

Dutiyaṃ.

不敬之二经 ～五支品‧第二经终

～《增支部经典‧五集‧初五十经篇‧五支品‧Dutiyaagāravasutta 不敬之二经》(AN 5.22)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2565.5.16 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 5.1-50)/1.3 Pañcaṅgikavagga 五支品 (AN 5.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.3 Upakkilesasutta 五随烦恼 (AN 5.23)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

♨ 五种锈染就是指“五盖” ～➢

五种锈染是“不道德的（状态）”，除去五种锈染（爱欲、瞋恚、昏沉睡眠、掉举追悔、疑惑）才是真正的道德！

而不是要去见外道所谓的“本来面目”！

── 佛历 2565.4.16（六）修行语录 ──

卍　　　　卍　　　　卍

3. Upakkilesasuttaṃ

五随烦恼

23. “Pañcime, bhikkhave, jātarūpassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṃ jātarūpaṃ na ceva mudu hoti na ca kammaniyaṃ na ca pabhassaraṃ pabhaṅgu ca na ca sammā upeti kammāya. Katame pañca?

（世尊说：）“比丘们！黄金有这五种锈染（杂质），被这些锈染所污染的黄金，既不柔软，也不堪加工，也没有光泽，而且易碎，不能被恰当地用于（制作）工艺品。是哪五种呢？

Ayo, lohaṃ, tipu, sīsaṃ, sajjhaṃ [sajjhu (sī.)] –

即：铁、铜、锡、铅、银。

ime kho, bhikkhave, pañca jātarūpassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṃ jātarūpaṃ na ceva mudu hoti na ca kammaniyaṃ na ca pabhassaraṃ pabhaṅgu ca na ca sammā upeti kammāya.

比丘们！黄金有这五种锈染，被这些锈染所污染的黄金，既不柔软，也不堪加工，也没有光泽，而且易碎，不能被恰当地用于（制作）工艺品。

Yato ca kho, bhikkhave, jātarūpaṃ imehi pañcahi upakkilesehi vimuttaṃ [vippamuttaṃ (sī.)] hoti, taṃ hoti jātarūpaṃ mudu ca kammaniyañca pabhassarañca na ca pabhaṅgu sammā upeti kammāya.

比丘们！然而，当黄金远离了这五种锈染时，那黄金就变得柔软、堪于加工、有光泽、不易碎，并且能被恰当地用于（制作）工艺品。

Yassā yassā ca [yassa kassaci (syā. pī.)] piḷandhanavikatiyā ākaṅkhati – yadi muddikāya yadi kuṇḍalāya yadi gīveyyakāya [gīveyyakena (syā. kaṃ. ka., a. ni. 3.102)] yadi suvaṇṇamālāya – tañcassa atthaṃ anubhoti.

无论想用它来制作哪种装饰品——比如戒指、耳环、项链或金饰——它都能满足那个目的。

“Evamevaṃ kho, bhikkhave, pañcime cittassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṃ cittaṃ na ceva mudu hoti na ca kammaniyaṃ na ca pabhassaraṃ pabhaṅgu ca na ca sammā samādhiyati āsavānaṃ khayāya. Katame pañca?

正是这样，比丘们！心也有这五种随烦恼（锈染），被这些随烦恼污染的心，既不柔软，也不堪于（修习）作业，也没有光泽，而且易碎，不能为了诸漏的灭尽而正确地得定。是哪五种呢？

Kāmacchando, byāpādo, thinamiddhaṃ [thīnamiddhaṃ (sī. syā. kaṃ. pī.)], uddhaccakukkuccaṃ, vicikicchā –

爱欲（贪欲）、瞋恚、昏沉睡眠、掉举追悔、疑惑。

ime kho, bhikkhave, pañca cittassa upakkilesā yehi upakkilesehi upakkiliṭṭhaṃ cittaṃ na ceva mudu hoti na ca kammaniyaṃ na ca pabhassaraṃ pabhaṅgu ca na ca sammā samādhiyati āsavānaṃ khayāya.

比丘们！心有这五种随烦恼，被这些随烦恼污染的心，既不柔软，也不堪于（修习）作业，也没有光泽，而且易碎，不能为了诸漏的灭尽而正确地得定。

Yato ca kho, bhikkhave, cittaṃ imehi pañcahi upakkilesehi vimuttaṃ hoti, taṃ hoti cittaṃ mudu ca kammaniyañca pabhassarañca na ca pabhaṅgu sammā samādhiyati āsavānaṃ khayāya.

比丘们！当心远离了这五种随烦恼时，那心就变得柔软、堪任（于修习作业）、极具光泽、不易坏，并且能为了诸漏的灭尽而正确地得定。

Yassa yassa ca abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

对于任何需要通过直接证知来证悟的法，当他将心倾向于以神通去亲证时，无论（基于）哪个（禅修的）所缘（āyatane），他都能获得亲证的能力（sakkhibhabbataṃ）。

“So sace ākaṅkhati – ‘anekavihitaṃ iddhividhaṃ paccanubhaveyyaṃ – ekopi hutvā bahudhā assaṃ, bahudhāpi hutvā eko assaṃ; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gaccheyyaṃ, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ kareyyaṃ, seyyathāpi udake; udakepi abhijjamāno gaccheyyaṃ, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kameyyaṃ, seyyathāpi pakkhī sakuṇo; imepi candimasūriye [candimasuriye (sī. syā. kaṃ. pī.)] evaṃmahiddhike evaṃmahānubhāve pāṇinā parimaseyyaṃ [parāmaseyyaṃ (ka.)] parimajjeyyaṃ yāva brahmalokāpi kāyena vasaṃ vatteyyan’ti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

他若希求：‘愿我体验各种神通：由一变多，由多变一；显现、隐没；无障碍地穿墙、穿壁、穿山，如同在虚空中；在大地中出没，如同在水中；在水上行走不沉，如同在大地上；在空中盘腿而行，像有翅膀的鸟；日月有如此大神力、大威力，愿我能用手触摸、抚摸它们；愿我能以身行使威力直至梵天界。’无论（基于）哪个（禅修的）所缘，他都能获得亲证的能力。

“So sace ākaṅkhati – ‘dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇeyyaṃ – dibbe ca mānuse ca ye dūre santike cā’ti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

他若希求：‘愿我以清净、超人的天耳界，听到天界和人间、远处和近处的两种声音。’无论（基于）哪个（禅修的）所缘，他都能获得亲证的能力。

“So sace ākaṅkhati – ‘parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajāneyyaṃ – sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajāneyyaṃ, vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajāneyyaṃ, sadosaṃ vā cittaṃ sadosaṃ cittanti pajāneyyaṃ, vītadosaṃ vā cittaṃ vītadosaṃ cittanti pajāneyyaṃ, samohaṃ vā cittaṃ samohaṃ cittanti pajāneyyaṃ, vītamohaṃ vā cittaṃ vītamohaṃ cittanti pajāneyyaṃ, saṃkhittaṃ vā cittaṃ saṃkhittaṃ cittanti pajāneyyaṃ, vikkhittaṃ vā cittaṃ vikkhittaṃ cittanti pajāneyyaṃ, mahaggataṃ vā cittaṃ mahaggataṃ cittanti pajāneyyaṃ, amahaggataṃ vā cittaṃ amahaggataṃ cittanti pajāneyyaṃ, sauttaraṃ vā cittaṃ sauttaraṃ cittanti pajāneyyaṃ, anuttaraṃ vā cittaṃ anuttaraṃ cittanti pajāneyyaṃ, samāhitaṃ vā cittaṃ samāhitaṃ cittanti pajāneyyaṃ, asamāhitaṃ vā cittaṃ asamāhitaṃ cittanti pajāneyyaṃ, vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajāneyyaṃ, avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajāneyyan’ti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

他若希求：‘愿我以自己的心，清楚了知其他众生、其他个人的心：有贪的心了知为有贪的心，离贪的心了知为离贪的心；有瞋的心了知为有瞋的心，离瞋的心了知为离瞋的心；有痴的心了知为有痴的心，离痴的心了知为离痴的心；收摄的心了知为收摄的心，散乱的心了知为散乱的心；广大的心了知为广大的心，不广大的心了知为不广大的心；有上的心了知为有上的心，无上的心了知为无上的心；得定的心了知为得定的心，未得定的心了知为未得定的心；解脱的心了知为解脱的心，未解脱的心了知为未解脱的心。’无论（基于）哪个（禅修的）所缘，他都能获得亲证的能力。

“So sace ākaṅkhati – ‘anekavihitaṃ pubbenivāsaṃ anussareyyaṃ, seyyathidaṃ [seyyathīdaṃ (sī. syā. kaṃ. pī.)] – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapannoti, iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussareyyan’ti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

他若希求：‘愿我回忆起许多过去的住处，即：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、一百生、一千生、十万生，许多坏劫、许多成劫、许多坏成劫——我在彼处，是这样的姓名、这样的种姓、这样的容貌、吃这样的食物、感受这样的苦乐、有这样的寿命；我从那里死去，生到另一处；在那里，我也是这样的姓名、这样的种姓、这样的容貌、吃这样的食物、感受这样的苦乐、有这样的寿命；我从那里死去，生到这里来。像这样，愿我能连同行相和细节，回忆起许多过去的住处。’无论（基于）哪个（禅修的）所缘，他都能获得亲证的能力。

“So sace ākaṅkhati – ‘dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṃ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyaṃ – ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannāti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṃ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyan’ti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

他若希求：‘愿我以清净、超人的天眼，看见众生死亡、投生，了知他们的高贵、卑贱、美丽、丑陋、往善趣、往恶趣，都随着他们的业而受报：这些众生，具足身恶行、语恶行、意恶行，诽谤圣者，持有邪见，执持邪见的行为，他们在身体败坏、死亡之后，投生到苦界、恶趣、险难处、地狱；而另一些众生，具足身善行、语善行、意善行，不诽谤圣者，持有正见，执持正见的行为，他们在身体败坏、死亡之后，投生到善趣、天界。像这样，愿我以清净、超人的天眼，看见众生死亡、投生，了知他们的高贵、卑贱、美丽、丑陋、往善趣、往恶趣，都随着他们的业而受报。’无论（基于）哪个（禅修的）所缘，他都能获得亲证的能力。

“So sace ākaṅkhati – ‘āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyan’ti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane”ti.

他若希求：‘愿我通过诸漏的灭尽，就在此生中，亲身以慧证知、达到并安住于无漏的心解脱、慧解脱。’无论（基于）哪个（禅修的）所缘，他都能获得亲证的能力。”

Tatiyaṃ.

五随烦恼 ～五支品‧第三经终

～《增支部经典‧五集‧初五十经篇‧五支品‧Upakkilesasutta 五随烦恼经》(AN 5.23)

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 5.1-50)/1.3 Pañcaṅgikavagga 五支品 (AN 5.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.4 Dussīlasutta 无戒 (AN 5.24)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Dussīlasuttaṃ

24. [a. ni. 5.168; 6.50; 7.65] “Dussīlassa, bhikkhave, sīlavipannassa hatūpaniso hoti sammāsamādhi; sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ; yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo; nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ. Seyyathāpi, bhikkhave, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṃ gacchati, tacopi na pāripūriṃ gacchati, pheggupi na pāripūriṃ gacchati, sāropi na pāripūriṃ gacchati; evamevaṃ kho, bhikkhave, dussīlassa sīlavipannassa hatūpaniso hoti sammāsamādhi; sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ; yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo; nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ.

“Sīlavato, bhikkhave, sīlasampannassa upanisasampanno hoti sammāsamādhi; sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ; yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo; nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanaṃ. Seyyathāpi, bhikkhave, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṃ gacchati, tacopi pāripūriṃ gacchati, pheggupi pāripūriṃ gacchati, sāropi pāripūriṃ gacchati; evamevaṃ kho, bhikkhave, sīlavato sīlasampannassa upanisasampanno hoti sammāsamādhi; sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ; yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo; nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanan”ti. Catutthaṃ.

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二十四 无戒

一 “比丘们！对于无戒、毁坏戒行的人，正定的近因（upaniso）就被破坏了；没有正定，对于毁坏正定的人，如实知见的近因就被破坏了；没有如实知见，对于毁坏如实知见的人，厌离和离欲的近因就被破坏了；没有厌离和离欲，对于毁坏厌离和离欲的人，解脱知见的近因就被破坏了。

二 比丘们！譬如一棵树，如果枝叶毁坏了，它的嫩芽（papaṭikā）也不能圆满，树皮（taco）也不能圆满，边材（pheggu）也不能圆满，心材（sāro）也不能圆满；正是这样，比丘们！对于无戒、毁坏戒行的人，正定的近因就被破坏了；没有正定，对于毁坏正定的人，如实知见的近因就被破坏了；没有如实知见，对于毁坏如实知见的人，厌离和离欲的近因就被破坏了；没有厌离和离欲，对于毁坏厌离和离欲的人，解脱知见的近因就被破坏了。

三 比丘们！对于有戒、具足戒行的人，正定的近因就具足了；有正定，对于具足正定的人，如实知见的近因就具足了；有如实知见，对于具足如实知见的人，厌离和离欲的近因就具足了；有厌离和离欲，对于具足厌离和离欲的人，解脱知见的近因就具足了。

四 比丘们！譬如一棵树，如果枝叶具足，它的嫩芽也能圆满，树皮也能圆满，边材也能圆满，心材也能圆满；正是这样，比丘们！对于有戒、具足戒行的人，正定的近因就具足了；有正定，对于具足正定的人，如实知见的近因就具足了；有如实知见，对于具足如实知见的人，厌离和离欲的近因就具足了；有厌离和离欲，对于具足厌离和离欲的人，解脱知见的近因就具足了。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 5.1-50)/1.3 Pañcaṅgikavagga 五支品 (AN 5.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.5 Anuggahitasutta 被（五支）支持 (AN 5.25)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Anuggahitasuttaṃ

25. “Pañcahi, bhikkhave, aṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṃsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṃsā ca.

“Katamehi pañcahi? Idha, bhikkhave, sammādiṭṭhi sīlānuggahitā ca hoti, sutānuggahitā ca hoti, sākacchānuggahitā ca hoti, samathānuggahitā ca hoti, vipassanānuggahitā ca hoti. Imehi kho, bhikkhave, pañcahi aṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṃsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṃsā cā”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

二十五 被（五支）支持

一 “比丘们！被五支所支持的正见，能带来心解脱的果报和心解脱果报的利益，也能带来慧解脱的果报和慧解脱果报的利益。是哪五支呢？

二 比丘们！在此，正见被戒所支持（sīlānuggahitā），被听闻（法）所支持（sutānuggahitā），被讨论（法义）所支持（sākacchānuggahitā），被奢摩他（止）所支持（samathānuggahitā），被毗婆舍那（观）所支持（vipassanānuggahitā）。

比丘们！被这五支所支持的正见，能带来心解脱的果报和心解脱果报的利益，也能带来慧解脱的果报和慧解脱果报的利益。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 5.1-50)/1.3 Pañcaṅgikavagga 五支品 (AN 5.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.6 Vimuttāyatanasutta 五种解脱的机缘（处所） (AN 5.26)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Vimuttāyatanasuttaṃ

26. “Pañcimāni, bhikkhave, vimuttāyatanāni yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti.

“Katamāni pañca? Idha, bhikkhave, bhikkhuno satthā dhammaṃ deseti aññataro vā garuṭṭhāniyo sabrahmacārī. Yathā yathā, bhikkhave, tassa bhikkhuno satthā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca. Tassa atthapaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ [pāmujjaṃ (sī. syā. kaṃ.) dī. ni. 3.322] jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedeti [vediyati (sī.)]. Sukhino cittaṃ samādhiyati. Idaṃ, bhikkhave, paṭhamaṃ vimuttāyatanaṃ yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti.

“Puna caparaṃ, bhikkhave, bhikkhuno na heva kho satthā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti. Yathā yathā, bhikkhave, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca. Tassa atthapaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedeti. Sukhino cittaṃ samādhiyati. Idaṃ, bhikkhave, dutiyaṃ vimuttāyatanaṃ yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti.

“Puna caparaṃ, bhikkhave, bhikkhuno na heva kho satthā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti, api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti. Yathā yathā, bhikkhave, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca. Tassa atthapaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedeti. Sukhino cittaṃ samādhiyati. Idaṃ, bhikkhave, tatiyaṃ vimuttāyatanaṃ yattha bhikkhuno appamattassa ātāpino…pe… yogakkhemaṃ anupāpuṇāti.

“Puna caparaṃ, bhikkhave, bhikkhuno na heva kho satthā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti; api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati. Yathā yathā, bhikkhave, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca. Tassa atthapaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedeti. Sukhino cittaṃ samādhiyati. Idaṃ, bhikkhave, catutthaṃ vimuttāyatanaṃ yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti.

“Puna caparaṃ, bhikkhave, bhikkhuno na heva kho satthā dhammaṃ deseti aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati; api ca khvassa aññataraṃ samādhinimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya. Yathā yathā, bhikkhave, bhikkhuno aññataraṃ samādhinimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca. Tassa atthapaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedeti. Sukhino cittaṃ samādhiyati. Idaṃ, bhikkhave, pañcamaṃ vimuttāyatanaṃ yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti.

“Imāni kho, bhikkhave, pañca vimuttāyatanāni yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇātī”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

二十六 五种解脱的机缘（处所）

一 “比丘们！有这五种解脱的机缘（处所）。当比丘在这些机缘中，保持不放逸、热忱、自我策励而安住时，尚未解脱的心就能解脱，尚未灭尽的诸漏就能达到灭尽，尚未获得的无上安稳（瑜伽安稳，即涅槃）就能获得。是哪五种呢？

二 比丘们！在此，导师（佛陀）或者某位值得尊敬的同梵行者为比丘说法。比丘们！当导师或某位值得尊敬的同梵行者为那位比丘说法时，他就能在那法中同时了知义理（attha）和文句（dhamma）。当他了知义理和文句时，喜悦（pāmojja）就生起了；喜悦时，轻安（pīti）就生起了；心轻安时，身体就变得宁静（passambhati）；身体宁静时，他感受到乐（sukhaṃ）；有乐受时，心就得定（samādhiyati）。比丘们！这是第一种解脱的机缘。当比丘在这种机缘中，保持不放逸、热忱、自我策励而安住时，尚未解脱的心就能解脱，尚未灭尽的诸漏就能达到灭尽，尚未获得的无上安稳就能获得。

三 再者，比丘们！导师或某位值得尊敬的同梵行者并没有（直接）为他说法，但是那位比丘将所听闻、所受持的法详细地为他人解说。比丘们！当比丘将所听闻、所受持的法详细地为他人解说时，他就能在那法中同时了知义理和文句。当他了知义理和文句时，喜悦就生起了；喜悦时，轻安就生起了；心轻安时，身体就变得宁静；身体宁静时，他感受到乐；有乐受时，心就得定。比丘们！这是第二种解脱的机缘。当比丘在这种机缘中，保持不放逸、热忱、自我策励而安住时，尚未解脱的心就能解脱，尚未灭尽的诸漏就能达到灭尽，尚未获得的无上安稳就能获得。

四 再者，比丘们！导师或某位值得尊敬的同梵行者并没有为他说法，他也没有将所听闻、所受持的法详细地为他人解说，但是他将所听闻、所受持的法详细地读诵。比丘们！当比丘将所听闻、所受持的法详细地读诵时，他就能在那法中同时了知义理和文句。当他了知义理和文句时，喜悦就生起了；喜悦时，轻安就生起了；心轻安时，身体就变得宁静；身体宁静时，他感受到乐；有乐受时，心就得定。比丘们！这是第三种解脱的机缘。当比丘在这种机缘中，保持不放逸、热忱、自我策励而安住时……（同上）……就能获得无上安稳。

五 再者，比丘们！导师或某位值得尊敬的同梵行者并没有为他说法，他也没有将所听闻、所受持的法详细地为他人解说，也没有详细地读诵；但是他将所听闻、所受持的法用心去思惟（anuvitakketi）、审察（anuvicāreti），用意去观察（manasānupekkhati）。比丘们！当比丘将所听闻、所受持的法用心去思惟、审察、用意去观察时，他就能在那法中同时了知义理和文句。当他了知义理和文句时，喜悦就生起了；喜悦时，轻安就生起了；心轻安时，身体就变得宁静；身体宁静时，他感受到乐；有乐受时，心就得定。比丘们！这是第四种解脱的机缘。当比丘在这种机缘中，保持不放逸、热忱、自我策励而安住时，尚未解脱的心就能解脱，尚未灭尽的诸漏就能达到灭尽，尚未获得的无上安稳就能获得。

六 再者，比丘们！导师或某位值得尊敬的同梵行者并没有为他说法；他也没有将所听闻、所受持的法详细地为他人解说；也没有详细地读诵；也没有将所听闻、所受持的法用心去思惟、审察、用意去观察；但是他很好地把握（suggahitaṃ）、很好地作意（sumanasikataṃ）、很好地审虑（sūpadhāritaṃ）了某一个定相（samādhinimittaṃ），并且以智慧很好地通达（suppaṭividdhaṃ）了它。比丘们！当比丘很好地把握、很好地作意、很好地审虑了某一个定相，并且以智慧很好地通达了它时，他就能在那（相关的）法中同时了知义理和文句。当他了知义理和文句时，喜悦就生起了；喜悦时，轻安就生起了；心轻安时，身体就变得宁静；身体宁静时，他感受到乐；有乐受时，心就得定。比丘们！这是第五种解脱的机缘。当比丘在这种机缘中，保持不放逸、热忱、自我策励而安住时，尚未解脱的心就能解脱，尚未灭尽的诸漏就能达到灭尽，尚未获得的无上安稳就能获得。

比丘们！这些就是五种解脱的机缘。当比丘在这些机缘中，保持不放逸、热忱、自我策励而安住时，尚未解脱的心就能解脱，尚未灭尽的诸漏就能达到灭尽，尚未获得的无上安稳就能获得。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 5.1-50)/1.3 Pañcaṅgikavagga 五支品 (AN 5.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.7 Samādhisutta 定者五智 (AN 5.27)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Samādhisuttaṃ

27. “Samādhiṃ, bhikkhave, bhāvetha appamāṇaṃ nipakā patissatā. Samādhiṃ, bhikkhave, bhāvayataṃ appamāṇaṃ nipakānaṃ patissatānaṃ pañca ñāṇāni paccattaññeva uppajjanti. Katamāni pañca? ‘Ayaṃ samādhi paccuppannasukho ceva āyatiñca sukhavipāko’ti paccattaññeva ñāṇaṃ uppajjati, ‘ayaṃ samādhi ariyo nirāmiso’ti paccattaññeva ñāṇaṃ uppajjati, ‘ayaṃ samādhi akāpurisasevito’ti [mahāpurisasevitoti (ka.)] paccattaññeva ñāṇaṃ uppajjati, ‘ayaṃ samādhi santo paṇīto paṭippassaddhaladdho ekodibhāvādhigato, na saṅkhāraniggayhavāritagato’ti [na ca sasaṅkhāraniggayhavāritappatitoti (sī.), na ca sasaṅkhāraniggayhavāritapattoti (syā.), na ca sasaṅkhāraniggayhavārivāvaṭoti (ka.), na sasaṅkhāraniggayhavāriyādhigatoti (?) dī. ni. 3.355; a. ni. 3.102; 9.27] paccattaññeva ñāṇaṃ uppajjati, ‘sato kho panāhaṃ imaṃ samāpajjāmi sato vuṭṭhahāmī’ti [so kho panāhaṃ imaṃ samādhiṃ satova samāpajjāmi, sato uṭṭhahāmīti (sī. syā. kaṃ.)] paccattaññeva ñāṇaṃ uppajjati.

“Samādhiṃ, bhikkhave, bhāvetha appamāṇaṃ nipakā patissatā. Samādhiṃ, bhikkhave, bhāvayataṃ appamāṇaṃ nipakānaṃ patissatānaṃ imāni pañca ñāṇāni paccattaññeva uppajjantī”ti. Sattamaṃ.

☸---------------------------------------------------------------------

二十七 定者五智

一 “比丘们！你们应当谨慎而又专注地修习无量的禅定！比丘们！对于谨慎而又专注地修习无量禅定的人，五种智慧就会在自身内部生起。是哪五种呢？

二 “‘这种禅定既能在当下带来安乐，又能在未来产生安乐的果报’，这样的智慧就在自身内部生起；‘这种禅定是圣洁的、没有染污的’，这样的智慧就在自身内部生起；‘这种禅定不是恶人所修习的’，这样的智慧就在自身内部生起；‘这种禅定是宁静的、殊妙的，是通过止息获得的，是通过心达到一境性而证得的，不是通过刻意抑制（烦恼）而维持的’，这样的智慧就在自身内部生起；还有，‘我以正念进入这种禅定，也同样以正念从这种禅定中出来’，这样的智慧就在自身内部生起。

比丘们！你们应当谨慎而又专注地修习无量的禅定！比丘们！对于谨慎而又专注地修习无量禅定的人，这五种智慧就会在自身内部生起。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.4.24 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 5.1-50)/1.3 Pañcaṅgikavagga 五支品 (AN 5.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.8 Pañcaṅgikasutta 五正定分 (AN 5.28)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Pañcaṅgikasuttaṃ

五正定分

☆ 省察三禅相 Tīṇi nimittāni manasi kātabbaṃ (AN 3.103) ➾ ① 三昧禅相 samādhinimittaṃ、② 精勤禅相 paggahanimittaṃ、③ 舍心禅相 upekkhānimittaṃ。

☆ 四净定 Cattāro samādhī (AN 6.71) ➾ ① 舍分定（顺退分定：退步） hānabhāgiyo、② 止分定（顺住分定：不进不退） ṭhitibhāgiyo、③ 胜分定（顺胜进分定：进步） visesabhāgiyo、④ 抉择分定（顺抉择分定：悟无漏智） nibbedhabhāgiyo。

☆ 五正定分 Pañcaṅgiko sammāsamādhi (AN 5.28) ➾ ① 喜遍满（初禅） pītipharaṇatā、② 乐遍满（二禅） sukhapharaṇatā、③ 心遍满（三禅） cetopharaṇatā、④ 光明遍满（四禅） ālokapharaṇatā、⑤ 禅相观察（观三禅相：三昧、精勤、舍心） paccavekkhaṇanimittaṃ。

☆ 五禅支 Pañca-jhāna-aṅga (MN 43, 454) ➾ ① 寻（转向） vitakko ca vattati、② 伺 vicāra、③ 喜 pīti、④ 乐 sukha、⑤ 一心顶点（最初心意） cittekaggatā。

☆ 禅定五自在 Pañca-vasī (Ps 2, 85) ➾ ① 转向自在 āvajjana、② 入定自在（三摩钵底、三摩半那、等至、正受） samāpajjana, samāpatti, samāpanna、③ 住定自在（决意自在、三摩呬多、等引） ṭhiti, adhiṭṭhāna, samāhita、④ 出定自在 vuṭṭhāna、⑤ 省察自在 paccavekkhaṇā。

☆ 八解脱八自在 Aṭṭha vimokkhā aṭṭha icchaka (DN 15, 130) ➾ ① 顺入禅定 anuloma、② 逆入禅定 paṭiloma、③ 顺逆入定 anuloma-paṭiloma、④ 何处想要（转向自在） yatthicchaka、⑤ 何时想要（省察自在） yadicchaka、⑥ 住定自在 yāvaticchaka、⑦ 入定自在 samāpajjati、⑧ 出定自在 vuṭṭhāti。

28. “Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa bhāvanaṃ desessāmi.

〈壹、说法缘起 ➲〉

（那时，世尊说：）

“比丘们！我要详细说明‘五正定分’的圣（道）修习。

Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti.

应当仔细听，依善作意来思考！我将要说明。”

“Evaṃ, bhante”ti

“大德！是的！”

kho te bhikkhū bhagavato paccassosuṃ.

那些比丘们立刻回答世尊。

Bhagavā etadavoca –

世尊随即这样宣说：

“Katamā ca, bhikkhave, ariyassa pañcaṅgikassa sammāsamādhissa bhāvanā?

〈贰、五正定分 ➲〉

“再者，比丘们！什么被称为‘五正定分’的圣（道）修习呢？

Idha, bhikkhave, bhikkhu

［㊀ 圣修初禅 ➥］

比丘们！比丘在这个世间——

vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati.

[vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.]

远离各种欲望，远离不善法，有寻有伺，由远离而生起的喜和乐，成就初禅而安住。

So imameva kāyaṃ vivekajena pītisukhena abhisandeti

他就用这种由远离而生的喜和乐，浸透、

parisandeti paripūreti parippharati;

遍满、充满、周遍这个身体，

nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.

没有一处不被这由远离而生的喜乐所周遍。

Seyyathāpi, bhikkhave, dakkho nhāpako [nahāpako (sī. pī.)] vā nhāpakantevāsī vā kaṃsathāle nhānīyacuṇṇāni [nahānīyacuṇṇāni (sī. pī.)]

比丘们！譬如熟练的搓澡工或他的学徒，把沐浴粉撒在铜盆里，

ākiritvā udakena paripphosakaṃ paripphosakaṃ sanneyya.

一点一点地注入水，把它调和起来。

Sāyaṃ nhānīyapiṇḍi [sāssa nahānīyapiṇḍī (sī. syā. kaṃ.)] snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharinī.

那团沐浴粉被水浸透、揉合，内外都被湿润周遍，没有一点是干燥遗漏的。

Evamevaṃ kho, bhikkhave, bhikkhu imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati;

正是这样，比丘们！比丘用由远离而生的喜乐，浸透、遍满、充满、周遍这个身体，

nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.

没有一处不被这由远离而生的喜乐所周遍。

Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṃ paṭhamā bhāvanā.

比丘们！这是五正定分的第一种圣修习。

“Puna caparaṃ, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati.

[vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.]

［㊁ 圣修二禅 ➥］

再者，比丘们！由于寻、伺的平息，内心得以宁静，心达到一境性，无寻、无伺，由定而生起的喜和乐，成就第二禅而安住。

So imameva kāyaṃ samādhijena pītisukhena abhisandeti

他就用这种由定而生的喜和乐浸透这个身体，

parisandeti paripūreti parippharati;

遍满、充满、周遍这个身体，

nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti.

没有一处不被这由定而生的喜乐所周遍。

Seyyathāpi, bhikkhave, udakarahado gambhīro ubbhidodako [ubbhitodako (syā. kaṃ. ka.)].

比丘们！譬如有一个深水池，泉水从下面涌出，

Tassa nevassa puratthimāya disāya udakassa āyamukhaṃ,

它的东方没有水的入口，

na pacchimāya disāya udakassa āyamukhaṃ,

西方没有水的入口，

na uttarāya disāya udakassa āyamukhaṃ,

北方没有水的入口，

na dakkhiṇāya disāya udakassa āyamukhaṃ,

南方没有水的入口，

devo ca kālena kālaṃ sammā dhāraṃ nānuppaveccheyya [devo ca na kālena… anupaveccheyya (dī. ni. 1.227 ādayo; ma. ni. 2.251 ādayo)].

天上的雨水也不能时常注入其中。

Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṃ sītena vārinā abhisandeyya

然而，从那水池里自然涌出的清凉泉水，会浸润、

parisandeyya paripūreyya paripphareyya;

遍注、充满、周遍整个水池，

nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṃ assa.

那水池的任何部分，没有不被清凉的泉水所周遍的。

Evamevaṃ kho, bhikkhave, bhikkhu imameva kāyaṃ samādhijena pītisukhena abhisandeti

正是这样，比丘们！比丘用由定而生的喜乐，浸透这个身体，

parisandeti paripūreti parippharati;

遍满、充满、周遍这个身体，

nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti.

没有一处不被这由定而生的喜乐所周遍。

Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṃ dutiyā bhāvanā.

比丘们！这是五正定分之第二种圣修习。

“Puna caparaṃ, bhikkhave, bhikkhu pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati.

[pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati.]

［㊂ 圣修三禅 ➥］

再者，比丘们！比丘由于喜的褪去，安住于舍，具念、正知，以身感受乐。这就是圣者们所宣说的‘舍、念、乐住’，成就第三禅而安住。

So imameva kāyaṃ nippītikena sukhena abhisandeti

他就用这种无喜之乐浸透这个身体，

parisandeti paripūreti parippharati;

遍满、充满、周遍这个身体，

nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti.

没有一处不被这无喜之乐所周遍。

Seyyathāpi, bhikkhave, uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā

比丘们！譬如在青莲池、红莲池或白莲池中，

appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā

有些青莲、红莲或白莲，

udake jātāni udake saṃvaḍḍhāni

生在水中，长在水中，

udakānuggatāni anto nimuggaposīni.

未曾浮出水面，在水面下生长，

Tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni

它们从顶端到根部都被清凉的水所浸润、

parisannāni paripūrāni paripphuṭāni;

遍润、充满、周遍其身，

nāssa kiñci sabbāvataṃ uppalānaṃ vā padumānaṃ vā puṇḍarīkānaṃ vā sītena vārinā apphuṭaṃ assa.

那些青莲、红莲、白莲的任何部分，没有不被清凉的水所周遍的。

Evamevaṃ kho, bhikkhave, bhikkhu imameva kāyaṃ nippītikena sukhena abhisandeti

正是这样，比丘们！比丘用无喜之乐，浸透这个身体，

parisandeti paripūreti parippharati;

遍满、充满、周遍这个身体，

nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti.

没有一处不被这无喜之乐所周遍。

Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṃ tatiyā bhāvanā.

比丘们！这是五正定分之第三种圣修习。

“Puna caparaṃ, bhikkhave, bhikkhu sukhassa ca pahānā …pe… catutthaṃ jhānaṃ upasampajja viharati.

[sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.]

［㊃ 圣修四禅 ➥］

再者，比丘们！比丘由于断除了乐和苦，并且先前内心的喜和忧也已消失，达到不苦不乐、舍念清净的状态，成就第四禅而安住。

So imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti;

他就以清净、纯洁的心遍满这个身体而安坐，

nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti.

这个身体的任何部分，没有不被他清净、纯洁的心所遍满的。

Seyyathāpi, bhikkhave, puriso odātena vatthena sasīsaṃ pārupitvā nisinno assa;

比丘们！譬如有人，从头到脚盖着洁白的衣布坐着，

nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṃ assa.

他的全身没有任何部分不被那洁白的衣布所覆盖。

Evamevaṃ kho, bhikkhave, bhikkhu imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti;

正是这样，比丘们！比丘以这样清净、纯洁的心，遍满这个身体而安坐，

nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṃ hoti.

这个身体的任何部分，没有不被他清净、纯洁的心所周遍。

Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṃ catutthā bhāvanā.

比丘们！这是五正定分之第四种圣修习。

“Puna caparaṃ, bhikkhave, bhikkhuno paccavekkhaṇānimittaṃ suggahitaṃ hoti

［㊄ 圣修内观 ➥］

比丘们！比丘善于把握观察之相，

sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya.

以智慧善作意、善思维、善了知——

Seyyathāpi, bhikkhave, aññova aññaṃ [añño vā aññaṃ vā (sī.), añño vā aññaṃ (syā. kaṃ.), añño aññaṃ (?)] paccavekkheyya,

比丘们！譬如一个人可以（观察自己，就好像）观察另一个人！

ṭhito vā nisinnaṃ paccavekkheyya,

或者站着的人可以观察（自己）坐着的样子；

nisinno vā nipannaṃ paccavekkheyya.

或者坐着的人可以观察（自己）躺着的样子。

Evamevaṃ kho, bhikkhave, bhikkhuno paccavekkhaṇānimittaṃ suggahitaṃ hoti

正是这样，比丘们！比丘善于把握观察之相，

sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya.

以智慧善作意、善思维、善了知。

Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṃ pañcamā [pañcamī (sī.)] bhāvanā.

比丘们！这是五正定分之第五种圣修习。

Evaṃ bhāvite kho, bhikkhave, bhikkhu [evaṃ bhāvite kho bhikkhave (sī.)] ariye pañcaṅgike sammāsamādhimhi

〈叁、正定功德 ➲〉

［㊀ 禅相譬喻 ➥］

﹙➊ 倾水瓶喻 ☙﹚

比丘们！对于这样修习五正定分的圣（道）的比丘，

evaṃ bahulīkate yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya,

当他认真、持续地修习，并且为了证知任何需要以神通智慧亲证的法而倾注心力时，

tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

那么无论在何种情况下，只要有（合适的）因缘条件，他就能亲身证得。

“Seyyathāpi, bhikkhave, udakamaṇiko ādhāre ṭhapito pūro udakassa samatittiko kākapeyyo.

比丘们！譬如放在台座上的水瓶，装满了水，水面与瓶口齐平，

Tamenaṃ balavā puriso yato yato āvajjeyya [āvaṭṭeyya (syā. kaṃ.)], āgaccheyya udakan”ti?

如果有强壮的男子将它向任何一边倾斜，水会不会流出来呢？”

“Evaṃ, bhante”.

“大德！是的！”

“Evamevaṃ kho, bhikkhave, bhikkhu evaṃ bhāvite ariye pañcaṅgike sammāsamādhimhi

“正是这样，比丘们！对于修习这五正定分的圣（道）的比丘，

evaṃ bahulīkate yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya,

当他认真、持续地修习，并且为了证知任何需要以神通智慧亲证的法而倾注心力时，

tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

那么无论在何种情况下，只要有（合适的）因缘条件，他就能亲身证得。

“Seyyathāpi, bhikkhave, same bhūmibhāge pokkharaṇī caturaṃsā ālibaddhā pūrā udakassa samatittikā kākapeyyā.

﹙➋ 溃堤防喻 ☙﹚

比丘们！譬如在平地上有一个四方形的莲池，四周筑有堤岸，里面装满了水，水面与岸边齐平，

Tamenaṃ balavā puriso yato yato āliṃ muñceyya, āgaccheyya udakan”ti?

如果有强壮的男子在任何一边挖开堤岸，水会不会流出来呢？”

“Evaṃ, bhante”.

“大德！是的！”

“Evamevaṃ kho, bhikkhave, bhikkhu evaṃ bhāvite ariye pañcaṅgike sammāsamādhimhi

“正是这样，比丘们！对于修习这五正定分的圣（道）的比丘，

evaṃ bahulīkate yassa yassa abhiññāsacchikaraṇīyassa dhammassa…pe… sati sati āyatane.

[evaṃ bahulīkate yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya,

当他认真、持续地修习，并且为了证知任何需要以神通智慧亲证的法而倾注心力时，

tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.]

那么无论在何种情况下，只要有（合适的）因缘条件，他就能亲身证得。

“Seyyathāpi, bhikkhave, subhūmiyaṃ catumahāpathe [cātummahāpathe (sī. pī.), catummahāpathe (syā. kaṃ.)] ājaññaratho yutto assa ṭhito odhastapatodo.

﹙➌ 善调马喻 ☙﹚

比丘们！譬如在平坦的十字路口，停放着一辆套好了良马、放好了马鞭的马车，

Tamenaṃ dakkho yoggācariyo assadammasārathi abhiruhitvā vāmena hatthena rasmiyo gahetvā dakkhiṇena hatthena patodaṃ gahetvā yenicchakaṃ yadicchakaṃ sāreyyapi paccāsāreyyapi.

一位熟练的马车夫、驯马师登上马车，左手握住缰绳，右手拿起马鞭，就可以随心所欲地驱使马车前进或后退，去往任何想去的地方。

Evamevaṃ kho, bhikkhave, bhikkhu evaṃ bhāvite ariye pañcaṅgike sammāsamādhimhi

正是这样，比丘们！对于修习这五正定分的圣（道）的比丘，

evaṃ bahulīkate yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya,

当他认真、持续地修习，并且为了证知任何需要以神通智慧亲证的法而倾注心力时，

tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

那么无论在何种情况下，只要有（合适的）因缘条件，他就能亲身证得。

“So sace ākaṅkhati –

［㊁ 各种通智 ➥］

﹙➊ 证神足通 ☙﹚

如果他希望（获得神足通）：

‘anekavihitaṃ iddhividhaṃ paccanubhaveyyaṃ – ekopi hutvā bahudhā assaṃ…pe… yāva brahmalokāpi kāyena vasaṃ vatteyyan’ti,

[ekopi hutvā bahudhā assaṃ,

‘⑴ 由一身显现为多身，

bahudhāpi hutvā eko assaṃ;

由多身合为一身；

āvibhāvaṃ tirobhāvaṃ;

⑵ 自在显现或隐没；

tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gaccheyyaṃ, seyyathāpi ākāse;

穿墙过壁、穿山越岭，如同在空中行走没有障碍；

pathaviyāpi ummujjanimujjaṃ kareyyaṃ, seyyathāpi udake;

⑶ 在地里任意出没，如同在水中；

udakepi abhijjamāne gaccheyyaṃ, seyyathāpi pathaviyaṃ;

⑷ 在水上行走不沉没，如同在地上；

ākāsepi pallaṅkena kameyyaṃ, seyyathāpi pakkhī sakuṇo;

⑸ 在空中盘腿而坐、行走，如同有翅膀的鸟；

imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmaseyyaṃ parimajjeyyaṃ;

⑹ 具有如此大的神通力、大威力，能用手触摸、抚摸日月；

yāva brahmalokāpi kāyena vasaṃ vatteyyan’ti]

⑺ 能够用身体自由到达梵天世界。’

tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

想要体验各种各样的神通，那么无论在何种情况下，只要有（合适的）因缘条件，他就能亲身证得。

“So sace ākaṅkhati –

﹙➋ 证天耳通 ☙﹚

如果他希望（获得天耳通）：

‘dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇeyyaṃ – dibbe ca mānuse ca ye dūre santike cā’ti,

‘以清净、超越常人的天耳，听到天界和人间的各种声音，无论是远是近。’

tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

那么无论在何种情况下，只要有（合适的）因缘条件，他就能亲身证得。

“So sace akaṅkhati –

﹙➌ 证他心通 ☙﹚

如果他希望（获得他心通）：

‘parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajāneyyaṃ –

‘能以自己的心了知其他有情、其他人的心——

sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajāneyyaṃ,

⑴ 了知有贪欲的心为有贪欲的心；

vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajāneyyaṃ,

⑵ 了知离贪欲的心为离贪欲的心；

sadosaṃ vā cittaṃ…

⑶ 了知有嗔恨的心为有嗔恨的心；

vītadosaṃ vā cittaṃ…

⑷ 了知离嗔恨的心为离嗔恨的心；

samohaṃ vā cittaṃ…

⑸ 了知有愚痴的心为有愚痴的心；

vītamohaṃ vā cittaṃ…

⑹ 了知离愚痴的心为离愚痴的心；

saṃkhittaṃ vā cittaṃ…

⑺ 了知收缩的心为收缩的心；

vikkhittaṃ vā cittaṃ…

⑻ 了知散乱的心为散乱的心；

mahaggataṃ vā cittaṃ…

⑼ 了知广大的心为广大的心；

amahaggataṃ vā cittaṃ…

⑽ 了知不广大的心为不广大的心；

sauttaraṃ vā cittaṃ…

⑾ 了知有上的心为有上的心；

anuttaraṃ vā cittaṃ…

⑿ 了知无上的心为无上的心；

samāhitaṃ vā cittaṃ…

⒀ 了知得定的心为得定的心；

asamāhitaṃ vā cittaṃ…

⒁ 了知未得定的心为未得定的心；

vimuttaṃ vā cittaṃ…

⒂ 了知解脱的心为解脱的心；

avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajāneyyan’ti,

⒃ 了知未解脱的心为未解脱的心。’

tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

那么无论在何种情况下，只要有（合适的）因缘条件，他就能亲身证得。

“So sace ākaṅkhati –

﹙➍ 证宿命通 ☙﹚

如果他希望（获得宿命通）：

‘anekavihitaṃ pubbenivāsaṃ anussareyyaṃ, seyyathidaṃ – ekampi jātiṃ, dvepi jātiyo…pe…

[dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe –

‘回忆起许多过去的生存状态，例如：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十万生，许多个坏灭之劫、许多个生成之劫、许多个坏灭生成之劫；

amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto,

“我在那个地方，是这样的名字、这样的种姓、这样的外貌、吃这样的食物、感受这样的苦乐、有这样的寿命。”

so tato cuto amutra udapādiṃ;

从那里死去后，又生到另一个地方；

tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto,

在那里，我也是这样的名字、这样的种姓、这样的外貌、吃这样的食物、感受这样的苦乐、有这样的寿命。

so tato cuto idhūpapannoti,]

从那里死去后，又生到现在这里。’

iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussareyyan’ti,

像这样，连同细节和特征，回忆起许多过去的生存状态。’

tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

那么无论在何种情况下，只要有（合适的）因缘条件，他就能亲身证得。

“So sace ākaṅkhati –

﹙➎ 证天眼通 ☙﹚

如果他希望（获得天眼通）：

‘dibbena cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajāneyyan’ti,

[dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṃ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe,

‘以清净、超越常人的天眼，

sugate duggate yathākammūpage satte pajāneyyaṃ – ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā,

看见有情的死亡和再生，了知他们的高贵和卑劣、美丽和丑陋、幸运和不幸，都是随各自的业力而流转：‘这些有情因为造作身恶行、语恶行、意恶行，诽谤圣者，持有邪见，造作邪见之业，

te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā;

他们在身体败坏、死亡之后，投生到恶趣、苦界、地狱之中。’

ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā,

‘而另一些有情因为造作身善行、语善行、意善行，不诽谤圣者，持有正见，造作正见之业，

te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannāti,

他们在身体败坏、死亡之后，投生到善趣、天界之中。’

iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṃ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe,

像这样，以清净、超越常人的天眼，看见有情的死亡和再生，了知他们的高贵和卑劣、美丽和丑陋、幸运和不幸，

sugate duggate yathākammūpage satte pajāneyyan’ti]

了知有情随各自的业力而流转。’

tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

那么无论在何种情况下，只要有（合适的）因缘条件，他就能亲身证得。

“So sace ākaṅkhati –

﹙➏ 证漏尽通 ☙﹚

如果他希望（获得漏尽通）：

‘āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyan’ti,

‘通过彻底息灭各种烦恼（漏），在当下就能以自身的无上智慧亲证、达到并安住于无漏的心解脱和慧解脱。’

tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane”ti.

那么无论在何种情况下，只要有（合适的）因缘条件，他就能亲身证得。”

Aṭṭhamaṃ.

五正定分 ～五支品‧第八经终

～《增支部经典‧五集‧初五十经篇‧五支品‧Pañcaṅgikasutta 五正定分经》(AN 5.28)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 5.1-50)/1.3 Pañcaṅgikavagga 五支品 (AN 5.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.9 Caṅkamasutta 经行五利 (AN 5.29)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Caṅkamasuttaṃ

29. “Pañcime, bhikkhave, caṅkame ānisaṃsā. Katame pañca? Addhānakkhamo hoti, padhānakkhamo hoti, appābādho hoti, asitaṃ pītaṃ khāyitaṃ sāyitaṃ sammā pariṇāmaṃ gacchati, caṅkamādhigato samādhi ciraṭṭhitiko hoti. Ime kho, bhikkhave, pañca caṅkame ānisaṃsā”ti. Navamaṃ.

☸---------------------------------------------------------------------

二十九 经行五利

一 “比丘们！这是经行的五种利益。是哪五种呢？

二 能够耐久行走远路；能够努力精进；不易生病；吃下、喝下、咀嚼、品尝的食物容易消化；通过经行获得的禅定能够持久。

比丘们！这些就是经行的五种利益。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 5.1-50)/1.3 Pañcaṅgikavagga 五支品 (AN 5.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.10 Nāgitasutta 具寿那祇多 (AN 5.30)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Nāgitasuttaṃ

30. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena icchānaṅgalaṃ nāma kosalānaṃ brāhmaṇagāmo tadavasari. Tatra sudaṃ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Assosuṃ kho icchānaṅgalakā [icchānaṅgalikā (sī.) a. ni. 6.42; a. ni. 8.86] brāhmaṇagahapatikā – “samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito icchānaṅgalaṃ anuppatto; icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi, satthā devamanussānaṃ buddho bhagavāti. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī”ti. Atha kho icchānaṅgalakā brāhmaṇagahapatikā tassā rattiyā accayena pahūtaṃ khādanīyaṃ bhojanīyaṃ ādāya yena icchānaṅgalavanasaṇḍo tenupasaṅkamiṃsu; upasaṅkamitvā bahidvārakoṭṭhake aṭṭhaṃsu uccāsaddamahāsaddā.

Tena kho pana samayena āyasmā nāgito bhagavato upaṭṭhāko hoti. Atha kho bhagavā āyasmantaṃ nāgitaṃ āmantesi – “ke pana kho, nāgita, uccāsaddamahāsaddā, kevaṭṭā maññe macchavilope”ti? “Ete, bhante, icchānaṅgalakā brāhmaṇagahapatikā pahūtaṃ khādanīyaṃ bhojanīyaṃ ādāya bahidvārakoṭṭhake ṭhitā bhagavantaññeva uddissa bhikkhusaṅghañcā”ti. “Māhaṃ, nāgita, yasena samāgamaṃ, mā ca mayā yaso. Yo kho, nāgita, nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī, yassāhaṃ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī. So taṃ [sohaṃ (ka.), so (syā. kaṃ.)] mīḷhasukhaṃ middhasukhaṃ lābhasakkārasilokasukhaṃ sādiyeyyā”ti.

“Adhivāsetu dāni, bhante, bhagavā, adhivāsetu sugato; adhivāsanakālo dāni, bhante, bhagavato. Yena yeneva dāni bhagavā gamissati taṃninnāva gamissanti brāhmaṇagahapatikā negamā ceva jānapadā ca. Seyyathāpi, bhante, thullaphusitake deve vassante yathāninnaṃ udakāni pavattanti; evamevaṃ kho, bhante, yena yeneva dāni bhagavā gamissati, taṃninnāva gamissanti brāhmaṇagahapatikā negamā ceva jānapadā ca. Taṃ kissa hetu? Tathā hi, bhante, bhagavato sīlapaññāṇan”ti.

“Māhaṃ, nāgita, yasena samāgamaṃ, mā ca mayā yaso. Yo kho, nāgita, nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī, yassāhaṃ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī. So taṃ mīḷhasukhaṃ middhasukhaṃ lābhasakkārasilokasukhaṃ sādiyeyya. Asitapītakhāyitasāyitassa kho, nāgita, uccārapassāvo – eso tassa nissando. Piyānaṃ kho, nāgita, vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā – eso tassa nissando. Asubhanimittānuyogaṃ anuyuttassa kho, nāgita, subhanimitte pāṭikulyatā [paṭikkūlatā (sī.), paṭikkūlyatā (syā. kaṃ.)] saṇṭhāti – eso tassa nissando. Chasu kho, nāgita, phassāyatanesu aniccānupassino viharato phasse pāṭikulyatā saṇṭhāti – eso tassa nissando. Pañcasu kho, nāgita, upādānakkhandhesu udayabbayānupassino viharato upādāne pāṭikulyatā saṇṭhāti – eso tassa nissando”ti. Dasamaṃ.

Pañcaṅgikavaggo tatiyo.

Tassuddānaṃ –

Dve agāravupakkilesā, dussīlānuggahitena ca;

Vimuttisamādhipañcaṅgikā, caṅkamaṃ nāgitena cāti.

☸---------------------------------------------------------------------

三十 具寿那祇多

一 如是我闻：一时，世尊与庞大的比丘僧团一起在憍萨罗国游化，抵达了一个名叫伊车能伽罗的婆罗门村庄。当时，世尊就住在伊车能伽罗的伊车能伽罗林苑里。伊车能伽罗的婆罗门和在家居士们听说：“确实，那位沙门乔达摩，释迦族的儿子，从释迦族出家，已经到达了伊车能伽罗，正住在伊车能伽罗的伊车能伽罗林苑里。而且，关于这位尊贵的乔达摩，流传着这样的美誉：‘这位世尊是阿罗汉、正自觉者、明行具足、善逝、世间解、无上士、调御丈夫、天人师、佛陀、世尊。’他凭自己的证悟和亲证，向这个包含天神、魔罗、梵天、沙门、婆罗门、国王和人民的世界宣说。他所教导的法，初善、中善、后善，义理和言辞俱佳，圆满、清净的梵行得以阐明。能够见到这样的阿罗汉，真是太好了！”于是，伊车能伽罗的婆罗门和在家居士们，在那天夜晚过后，带着大量的硬食和软食，前往伊车能伽罗林苑。到达后，他们站在门楼外面，发出喧闹嘈杂的声音。

二 当时，具寿那祇多是世尊的侍者。那时，世尊对比丘那祇多说：“那祇多，为什么有这么喧闹嘈杂的声音？听起来好像渔夫在争抢捕鱼一样。”

“大德！那些是伊车能伽罗的婆罗门和在家居士们，他们带着大量的硬食和软食站在门楼外面，准备供养世尊和比丘僧团。”

“那祇多！我不希望与名誉打交道，也不希望名誉来找我。那祇多！那些不能轻易地、毫不费力地、随心所欲地获得这种出离之乐、独处之乐、寂静之乐、正觉之乐的人，让他们去享受那种污秽之乐、昏沉之乐、利养恭敬名声之乐吧。而我，能够轻易地、毫不费力地、随心所欲地获得这种出离之乐、独处之乐、寂静之乐、正觉之乐，又怎会去享受那些（世俗的快乐）呢？”

“大德！请世尊接受吧，请善逝接受吧！大德，现在正是世尊接受供养的时候。大德！现在无论世尊去哪里，那里的婆罗门、在家居士、城市居民和乡村民众都会倾向于前来追随。大德！这就像下大雨时，水总是流向低洼之处一样。正是这样，大德！现在无论世尊去哪里，那里的婆罗门、在家居士、城市居民和乡村民众都会倾向于前来追随。这是什么原因呢？大德！是因为世尊的戒行和智慧啊！”

“那祇多！我不希望与名誉打交道，也不希望名誉来找我。那祇多！那些不能轻易地、毫不费力地、随心所欲地获得这种出离之乐、独处之乐、寂静之乐、正觉之乐的人，让他们去享受那种污秽之乐、昏沉之乐、利养恭敬名声之乐吧。而我，能够轻易地、毫不费力地、随心所欲地获得这种出离之乐、独处之乐、寂静之乐、正觉之乐，又怎会去享受那些（世俗的快乐）呢？那祇多！对于那些吃、喝、咀嚼、品尝（各种食物）的人来说，排泄大小便是其必然结果。那祇多！对于喜爱的事物，当它们变化、消失时，就会生起忧愁、悲伤、痛苦、忧虑和烦恼，这是其必然结果。那祇多！对于勤奋修习不净观的人来说，对（先前认为）清净美好的事物会建立起厌离感，这是其必然结果。那祇多！对于安住于观察六触处无常的人来说，对各种接触会建立起厌离感，这是其必然结果。那祇多！对于安住于观察五取蕴生灭的人来说，对执取会建立起厌离感，这是其必然结果。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 5.1-50)/1.4 Sumanavagga 须摩那品 (AN 5.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.1 Sumanasutta 须摩那王童女 (AN 5.31)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Sumanavaggo

1. Sumanasuttaṃ

31. Ekaṃ samayaṃ…pe… anāthapiṇḍikassa ārāme. Atha kho sumanā rājakumārī pañcahi rathasatehi pañcahi rājakumārisatehi parivutā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho sumanā rājakumārī bhagavantaṃ etadavoca –

“Idhassu, bhante, bhagavato dve sāvakā samasaddhā samasīlā samapaññā – eko dāyako, eko adāyako. Te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyuṃ. Devabhūtānaṃ pana nesaṃ [tesaṃ (sī.)], bhante, siyā viseso, siyā nānākaraṇan”ti?

“Siyā, sumane”ti bhagavā avoca – “yo so, sumane, dāyako so amuṃ adāyakaṃ devabhūto samāno pañcahi ṭhānehi adhigaṇhāti – dibbena āyunā, dibbena vaṇṇena, dibbena sukhena, dibbena yasena, dibbena ādhipateyyena. Yo so, sumane, dāyako so amuṃ adāyakaṃ devabhūto samāno imehi pañcahi ṭhānehi adhigaṇhāti”.

“Sace pana te, bhante, tato cutā itthattaṃ āgacchanti, manussabhūtānaṃ pana nesaṃ, bhante, siyā viseso, siyā nānākaraṇan”ti? “Siyā, sumane”ti bhagavā avoca – “yo so, sumane, dāyako so amuṃ adāyakaṃ manussabhūto samāno pañcahi ṭhānehi adhigaṇhāti – mānusakena āyunā, mānusakena vaṇṇena, mānusakena sukhena, mānusakena yasena, mānusakena ādhipateyyena. Yo so, sumane, dāyako so amuṃ adāyakaṃ manussabhūto samāno imehi pañcahi ṭhānehi adhigaṇhāti”.

“Sace pana te, bhante, ubho agārasmā anagāriyaṃ pabbajanti, pabbajitānaṃ pana nesaṃ, bhante, siyā viseso, siyā nānākaraṇan”ti? “Siyā, sumane”ti bhagavā avoca – “yo so, sumane, dāyako so amuṃ adāyakaṃ pabbajito samāno pañcahi ṭhānehi adhigaṇhāti – yācitova bahulaṃ cīvaraṃ paribhuñjati appaṃ ayācito, yācitova bahulaṃ piṇḍapātaṃ paribhuñjati appaṃ ayācito, yācitova bahulaṃ senāsanaṃ paribhuñjati appaṃ ayācito, yācitova bahulaṃ gilānappaccayabhesajjaparikkhāraṃ paribhuñjati appaṃ ayācito. Yehi kho pana sabrahmacārīhi saddhiṃ viharati tyassa manāpeneva bahulaṃ kāyakammena samudācaranti appaṃ amanāpena, manāpeneva bahulaṃ vacīkammena samudācaranti appaṃ amanāpena, manāpeneva bahulaṃ manokammena samudācaranti appaṃ amanāpena, manāpaṃyeva bahulaṃ upahāraṃ upaharanti appaṃ amanāpaṃ. Yo so, sumane, dāyako so amuṃ adāyakaṃ pabbajito samāno imehi pañcahi ṭhānehi adhigaṇhātī”ti.

“Sace pana te, bhante, ubho arahattaṃ pāpuṇanti, arahattappattānaṃ pana nesaṃ, bhante, siyā viseso, siyā nānākaraṇan”ti? “Ettha kho panesāhaṃ, sumane, na kiñci nānākaraṇaṃ vadāmi, yadidaṃ vimuttiyā vimuttin”ti [vimuttanti (syā. kaṃ.)].

“Acchariyaṃ, bhante, abbhutaṃ, bhante! Yāvañcidaṃ, bhante, alameva dānāni dātuṃ alaṃ puññāni kātuṃ; yatra hi nāma devabhūtassāpi upakārāni puññāni, manussabhūtassāpi upakārāni puññāni, pabbajitassāpi upakārāni puññānī”ti. “Evametaṃ, sumane! Alañhi, sumane, dānāni dātuṃ alaṃ puññāni kātuṃ! Devabhūtassāpi upakārāni puññāni, manussabhūtassāpi upakārāni puññāni, pabbajitassāpi upakārāni puññānī”ti.

Idamavoca bhagavā. Idaṃ vatvāna [idaṃ vatvā (sī. pī.) evamuparipi] sugato athāparaṃ etadavoca satthā –

“Yathāpi cando vimalo, gacchaṃ ākāsadhātuyā;

Sabbe tārāgaṇe loke, ābhāya atirocati.

“Tatheva sīlasampanno, saddho purisapuggalo;

Sabbe maccharino loke, cāgena atirocati.

“Yathāpi megho thanayaṃ, vijjumālī satakkaku;

Thalaṃ ninnañca pūreti, abhivassaṃ vasundharaṃ.

“Evaṃ dassanasampanno, sammāsambuddhasāvako;

Macchariṃ adhigaṇhāti, pañcaṭhānehi paṇḍito.

“Āyunā yasasā ceva [āyunā ca yasena ca (ka.)], vaṇṇena ca sukhena ca;

Sa ve bhogaparibyūḷho [bhogaparibbūḷho (sī.)], pecca sagge pamodatī”ti. paṭhamaṃ;

☸---------------------------------------------------------------------

第四 须摩那品

三十一 须摩那王童女

一 一时，世尊住在舍卫国的祇树给孤独园。那时，须摩那王女被五百辆车和五百位王族童女围绕着，前往世尊那里。到达后，向世尊问候行礼，坐在一边。坐在一边的须摩那王女对世尊说：

二 “大德！世间有世尊的两位弟子，具有相同的信心、相同的戒行、相同的智慧，但一人布施，一人不布施。他们身坏命终之后，会投生到善趣、天界。然而，大德！他们成为天人之后，会有差别吗？会有差异吗？”

“须摩那！会有[差别]。”世尊说：

三 “须摩那！凡是布施的人，成为天人时，在五个方面胜过那个不布施的人。即：天界的寿命、天界的容貌、天界的快乐、天界的声誉、天界的权威。须摩那！凡是布施的人，成为天人时，在这五个方面胜过那个不布施的人。”

四 “大德！再者，如果他们从天界死后，回到这个世界，再次成为人，他们会有差别吗？会有差异吗？”

“须摩那！会有[差别]。”世尊说：

五 “须摩那！凡是布施的人，成为人时，在五个方面胜过那个不布施的人。即：人的寿命、人的容貌、人的快乐、人的声誉、人的权威。须摩那！凡是布施的人，成为人时，在这五个方面胜过那个不布施的人。”

六 “大德！再者，如果他们两人都从在家而出家，大德！出家后的他们，会有差别吗？会有差异吗？”

“须摩那！会有[差别]。”世尊说：

七 “须摩那！凡是布施的人，在出家时，在五个方面胜过那个不布施的人。即：被请求时，大多能得到并受用衣物，没被请求时则少；被请求时，大多能得到并受用食物（托钵所得），没被请求时则少；被请求时，大多能得到并受用卧具住所，没被请求时则少；被请求时，大多能得到并受用治病的医药、资具，没被请求时则少；再者，与同梵行者们一起居住时，他们大多会以令人愉悦的身业来对待他，以不令人愉悦的身业则少；大多会以令人愉悦的语业[来对待他]，以不令人愉悦的语业则少；大多会以令人愉悦的意业[来对待他]，以不令人愉悦的意业则少；大多会赠送令人愉悦的供养物[给他]，不令人愉悦的则少。须摩那！凡是布施的人，在出家时，在这五个方面胜过那个不布施的人。”

八 “大德！再者，如果他们两人都证得了阿罗汉果。大德！证得阿罗汉果的他们，会有差别吗？会有差异吗？”

九 “须摩那！关于这一点，我不说有任何差异，也就是解脱与解脱之间[没有差异]。”

十 “大德！真是稀有难得！大德！真是前所未有！大德！布施的果报如此广大，应当布施，应当积累福德！福德对于成为天人者也有助益，对于成为人者也有助益，对于出家者也有助益。”

“须摩那！正是这样。须摩那！正是这样。须摩那！应当布施，应当积累福德！福德对于成为天人者也有助益，对于成为人者也有助益，对于出家者也有助益。”世尊说完这些，善逝说完这些后，导师又接着这样说道：

“如同无垢月亮， 运行于虚空界，

世间所有星宿， 光芒皆被掩盖。

同样具足戒行， 有信心的善人，

因其慷慨布施， 胜过所有吝啬。

如同雷鸣闪电， 百峰云层涌起，

雨水降落大地， 充满高地低谷。

如此具足正见， 正等觉的弟子，

智慧者在五处， 胜过吝啬之人：

寿命、声誉以及， 容貌与快乐，

他财富极丰盛， 死后生天享乐。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2560.8.30 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 5.1-50)/1.4 Sumanavagga 须摩那品 (AN 5.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.2 Cundīsutta 准提王童女经 (AN 5.32)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Cundīsuttaṃ

准提王童女经

32. Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.

一时，世尊住在王舍城的竹林迦兰陀园（竹林松鼠喂食处、竹林精舍）。

Atha kho cundī rājakumārī pañcahi rathasatehi pañcahi ca kumārisatehi parivutā yena bhagavā tenupasaṅkami;

那时，准提王女被五百辆车和五百位童女围绕着，前往世尊那里。

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

到达后，向世尊问候行礼，坐在一边。

Ekamantaṃ nisinnā kho cundī rājakumārī bhagavantaṃ etadavoca –

坐在一边的准提王女对世尊说：

“Amhākaṃ, bhante, bhātā cundo nāma rājakumāro, so evamāha –

“大德！我的哥哥，名叫准陀的王族童子，他这样说：

‘yadeva so hoti itthī vā puriso vā buddhaṃ saraṇaṃ gato, dhammaṃ saraṇaṃ gato, saṅghaṃ saraṇaṃ gato, pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, surāmerayamajjapamādaṭṭhānā paṭivirato, so kāyassa bhedā paraṃ maraṇā sugatiṃyeva upapajjati, no duggatin’ti.

‘如果有人，无论是女人还是男人，只要皈依佛陀、皈依法、皈依僧伽，远离杀生，远离不与取（偷盗），远离邪淫（不邪淫），远离妄语，远离导致放逸的米酒、果酒等酒类，那么他身坏命终之后，一定会投生到善趣，不会投生到恶趣。’

Sāhaṃ, bhante, bhagavantaṃ pucchāmi –

大德！我请问世尊：

‘kathaṃrūpe kho, bhante, satthari pasanno kāyassa bhedā paraṃ maraṇā sugatiṃyeva upapajjati, no duggatiṃ?

➊ 大德！对什么样的导师有净信，身坏命终之后，只会投生善趣，不会投生恶趣？

Kathaṃrūpe dhamme pasanno kāyassa bhedā paraṃ maraṇā sugatiṃyeva upapajjati, no duggatiṃ?

➋ 对什么样的法有净信，身坏命终之后，只会投生善趣，不会投生恶趣？

Kathaṃrūpe saṅghe pasanno kāyassa bhedā paraṃ maraṇā sugatiṃyeva upapajjati, no duggatiṃ?

➌ 对什么样的僧伽有净信，身坏命终之后，只会投生善趣，不会投生恶趣？

Kathaṃrūpesu sīlesu paripūrakārī kāyassa bhedā paraṃ maraṇā sugatiṃyeva upapajjati, no duggatin’”ti?

➍ 圆满什么样的戒行，身坏命终之后，只会投生善趣，不会投生恶趣？”

☆ 最上净信（四不坏信、四不坏净、四证净、四法镜、四信） (AN 5.32)(AN 4.34)(Iti 3.41, 90) ➾ ① 信乐第一佛、② 信乐第一法（八正道、离贪）、③ 信乐第一僧、④ 信乐第一戒。

“Yāvatā, cundi, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vā [apādā vā dvīpādā vācatuppādā vā bahuppādā vā (sī.) a. ni. 4.34; itivu. 90] rūpino vā arūpino vā saññino vā asaññino vā nevasaññināsaññino vā, tathāgato tesaṃ aggamakkhāyati arahaṃ sammāsambuddho.

【一】“准提！在一切有情之中，无论是无足的、两足的、四足的、多足的，或是有色的、无色的，或是有想的、无想的，或是非想非非想的，如来、应供、正等觉者（圆满觉悟者），可称为第一。

Ye kho, cundi, buddhe pasannā, agge te pasannā.

准提！凡是对佛陀有净信的人，他们就是对第一者有净信；

Agge kho pana pasannānaṃ aggo vipāko hoti.

而对第一者有净信的人，会得到第一等的果报。

“Yāvatā, cundi, dhammā saṅkhatā, ariyo aṭṭhaṅgiko maggo tesaṃ aggamakkhāyati.

【二】➀ 准提！在一切有为法中，八圣道分可称为第一。

Ye, cundi, ariye aṭṭhaṅgike magge pasannā, agge te pasannā,

准提！凡是对八圣道分有净信的人，他们就是对第一者有净信；
agge kho pana pasannānaṃ aggo vipāko hoti.

而对第一者有净信的人，会得到第一等的果报。

“Yāvatā, cundi, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ [tesaṃ dhammānaṃ (sī. pī. ka.)] aggamakkhāyati, yadidaṃ –

➁ 准提！在一切有为法或无为法中，离贪可称为第一，也就是：
madanimmadano pipāsavinayo ālayasamugghāto vaṭṭupacchedo taṇhākkhayo virāgo nirodho nibbānaṃ.

‘去除骄慢，调伏渴爱，根除执取，截断轮回，灭尽渴爱，离贪，寂灭，涅槃。’

Ye kho, cundi, virāge dhamme pasannā, agge te pasannā.

准提！凡是对离贪之法有净信的人，他们就是对第一者有净信；

Agge kho pana pasannānaṃ aggo vipāko hoti.

而对第一者有净信的人，会得到第一等的果报。

“Yāvatā, cundi, saṅghā vā gaṇā vā, tathāgatasāvakasaṅgho tesaṃ aggamakkhāyati, yadidaṃ –

【三】准提！在一切僧伽或团体中，如来的弟子僧伽，可称为第一，也就是：
cattāri purisayugāni aṭṭha purisapuggalā,

四双八辈的圣者，
esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.

世尊的这个弟子僧伽是：值得供养、值得款待、值得布施、值得合掌礼敬，是世间的无上福田。

Ye kho, cundi, saṅghe pasannā, agge te pasannā.

准提！凡是对僧伽有净信的人，他们就是对第一者有净信；

Agge kho pana pasannānaṃ aggo vipāko hoti.

而对第一者有净信的人，会得到第一等的果报。

“Yāvatā, cundi, sīlāni, ariyakantāni sīlāni tesaṃ [ariyakantānitesaṃ (sī. syā. kaṃ.)] aggamakkhāyati, yadidaṃ –

【四】准提！在一切戒行之中，圣者所喜爱的戒行，可称为第一，也就是：
akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni.

不残破、不穿漏、无斑点、无瑕疵、能带来自由、为智者所称赞、不被执取、能导向禅定。

Ye kho, cundi, ariyakantesu sīlesu paripūrakārino, agge te paripūrakārino.

准提！凡是圆满圣者所喜爱的戒行的人，他们就是圆满第一者。

Agge kho pana paripūrakārīnaṃ aggo vipāko hotī”ti.

而圆满第一者，会得到第一等的果报。”

“Aggato ve pasannānaṃ, aggaṃ dhammaṃ vijānataṃ;

① 对第一者有净信，应了知第一之法；

Agge buddhe pasannānaṃ, dakkhiṇeyye anuttare.

② 对第一佛陀有净信，他是无上应供者。

“Agge dhamme pasannānaṃ, virāgūpasame sukhe;

③ 对第一之法有净信，此法离贪寂静安乐；

Agge saṅghe pasannānaṃ, puññakkhette anuttare.

④ 对第一僧伽有净信，此僧是无上福田。

“Aggasmiṃ dānaṃ dadataṃ, aggaṃ puññaṃ pavaḍḍhati;

⑤ 对第一者行布施，增长第一之福德；

Aggaṃ āyu ca vaṇṇo ca, yaso kitti sukhaṃ balaṃ.

⑥ 寿命容貌与声誉、名望快乐及力量，皆得第一！

“Aggassa dātā medhāvī, aggadhammasamāhito;

⑦ 智者行第一布施，安住第一法禅定；

Devabhūto manusso vā, aggappatto pamodatī”ti.

⑧ 无论生天或为人，获得第一而喜悦。

dutiyaṃ.

准提王童女经 ～须摩那品‧第二经终

～《增支部经典‧五集‧Cundīsutta 准提王童女经》(AN 5.32)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 5.1-50)/1.4 Sumanavagga 须摩那品 (AN 5.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.3 Uggahasutta 郁迦诣佛 (AN 5.33)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Uggahasuttaṃ

33. Ekaṃ samayaṃ bhagavā bhaddiye viharati jātiyā vane. Atha kho uggaho meṇḍakanattā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uggaho meṇḍakanattā bhagavantaṃ etadavoca –

“Adhivāsetu me, bhante, bhagavā svātanāya attacatuttho bhattan”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho uggaho meṇḍakanattā bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

Atha kho bhagavā tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena uggahassa meṇḍakanattuno nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho uggaho meṇḍakanattā bhagavantaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho uggaho meṇḍakanattā bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uggaho meṇḍakanattā bhagavantaṃ etadavoca – “imā me, bhante, kumāriyo patikulāni gamissanti. Ovadatu tāsaṃ, bhante, bhagavā; anusāsatu tāsaṃ, bhante, bhagavā, yaṃ tāsaṃ assa dīgharattaṃ hitāya sukhāyā”ti.

Atha kho bhagavā tā kumāriyo etadavoca – “tasmātiha, kumāriyo, evaṃ sikkhitabbaṃ – ‘yassa vo [yassa kho (sī. syā. kaṃ.)] mātāpitaro bhattuno dassanti atthakāmā hitesino anukampakā anukampaṃ upādāya, tassa bhavissāma pubbuṭṭhāyiniyo pacchānipātiniyo kiṃkārapaṭissāviniyo manāpacāriniyo piyavādiniyo’ti. Evañhi vo, kumāriyo, sikkhitabbaṃ.

“Tasmātiha, kumāriyo, evaṃ sikkhitabbaṃ – ‘ye te bhattu garuno [guruno (ka.)] bhavissanti mātāti vā pitāti vā samaṇabrāhmaṇāti vā, te sakkarissāma garuṃ karissāma [garukarissāma (sī. syā. kaṃ. pī.)] mānessāma pūjessāma abbhāgate ca āsanodakena paṭipūjessāmā’ti [pūjessāmāti (sī.)]. Evañhi vo, kumāriyo, sikkhitabbaṃ.

“Tasmātiha, kumāriyo, evaṃ sikkhitabbaṃ – ‘ye te bhattu abbhantarā kammantā uṇṇāti vā kappāsāti vā, tattha dakkhā bhavissāma analasā, tatrupāyāya vīmaṃsāya samannāgatā, alaṃ kātuṃ alaṃ saṃvidhātun’ti. Evañhi vo, kumāriyo, sikkhitabbaṃ.

“Tasmātiha, kumāriyo, evaṃ sikkhitabbaṃ – ‘yo so bhattu abbhantaro [abbhantare (ka.)] antojano dāsāti vā pessāti vā kammakarāti vā, tesaṃ katañca katato jānissāma akatañca akatato jānissāma, gilānakānañca balābalaṃ jānissāma, khādanīyaṃ bhojanīyañcassa paccaṃsena [paccayaṃ tena (ka. sī.), paccayaṃsena (syā. kaṃ.), paccayaṃ senāsanaṃ paccattaṃsena (ka.) a. ni. 8.46] saṃvibhajissāmā’ti [vibhajissāmāti (sī. syā. kaṃ.)]. Evañhi vo, kumāriyo, sikkhitabbaṃ.

“Tasmātiha, kumāriyo, evaṃ sikkhitabbaṃ – ‘yaṃ bhattā āharissati dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā, taṃ ārakkhena [taṃ ārakkhāya (sī.)] guttiyā sampādessāma, tattha ca bhavissāma adhuttī athenī asoṇḍī avināsikāyo’ti. Evañhi vo, kumāriyo, sikkhitabbaṃ. Imehi kho, kumāriyo, pañcahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā manāpakāyikānaṃ devānaṃ sahabyataṃ upapajjatī”ti.

“Yo naṃ bharati sabbadā, niccaṃ ātāpi ussuko;

Sabbakāmaharaṃ posaṃ, bhattāraṃ nātimaññati.

“Na cāpi sotthi bhattāraṃ, issācārena [icchācārena (sī.), issāvādena (pī.)] rosaye;

Bhattu ca garuno sabbe, paṭipūjeti paṇḍitā.

“Uṭṭhāhikā [uṭṭhāyikā (syā. kaṃ. ka.)] analasā, saṅgahitaparijjanā;

Bhattu manāpaṃ [manāpā (sī.)] carati, sambhataṃ anurakkhati.

“Yā evaṃ vattatī nārī, bhattuchandavasānugā;

Manāpā nāma te devā, yattha sā upapajjatī”ti. tatiyaṃ;

☸---------------------------------------------------------------------

三十三 郁迦拜访佛陀

一 一时，世尊住在跋提（城）的降生林。那时，门达迦的长孙郁迦，前往世尊那里。到达后，向世尊问候行礼，坐在一边。坐在一边的门达迦长孙郁迦，对世尊说：

二 “大德！恳请世尊明天带三位弟子（原文意为加上世尊共四人）接受我的供食。”世尊默然允许。那时门达迦的长孙郁迦知道世尊允许了，就从座位起身，向世尊问候行礼，右绕后离去。那时，世尊在那一夜过后的上午时分，整理好下衣，穿衣持钵，前往门达迦长孙郁迦的家。到达后坐在准备好的座位上。那时，门达迦的长孙郁迦亲手用精美的嚼食、啖食供养世尊，使世尊满足。那时，门达迦的长孙郁迦[见]世尊吃完，手离开钵后，自己拿一个低座坐在一边。坐在一边的门达迦长孙郁迦，对世尊说：“大德！我的这些女儿们将来要嫁到夫家去。大德！请世尊教导她们。大德！请世尊教诫她们。让她们能因此而长夜获得利益与安乐。”

那时，世尊告诉那些童女们说：

三 “各位童女！因此应当这样学习，即：‘对于父母为我们找的、出于善意、为我们利益着想、出于慈爱而怜悯我们的丈夫，我们要比他早起、比他晚睡，听从吩咐，行为举止令他欢喜，言语和悦。’各位童女！你们应当这样学习。

“各位童女！因此应当这样学习，即：‘凡是丈夫所尊敬的人，无论是父母、沙门、婆罗门，我们都应当恭敬、尊重、尊敬、供养；此外，对来访的客人，要提供座位和[洗脚的]水来供养。’各位童女！你们应当这样学习。

“各位童女！因此应当这样学习，即：‘凡是丈夫家中的工作，无论是羊毛还是棉花（指纺织等家务），我们都要精通熟练而不懈怠，具备善巧思考的能力，能够胜任制作和安排。’各位童女！你们应当这样学习。

“各位童女！因此应当这样学习，即：‘凡是丈夫家中的人，无论是奴仆、雇工、还是佣人，对于他们做了什么、没做什么，我们都要了解；对于生病的人，要知道他们的身体状况（强弱）；要把食物（嚼食、啖食）按照应得的份额分给他们。’各位童女！你们应当这样学习。

“各位童女！因此应当这样学习，即：‘凡是丈夫带回来的财物，无论是钱财、谷物、银子、还是金子，我们都要守护、保管好，要做到不欺诈、不偷盗、不沉溺（于不良嗜好）、不挥霍浪费。’各位童女！你们应当这样学习。

“各位童女！具备这五种法的女性，身坏命终之后，会投生到可意天（Manāpakāyikā Deva）的群体中。”

“她恒常勤奋热忱， 供养那始终支持自己、

满足一切所需、 养育自己的丈夫，从不轻慢。

她也不会因嫉妒 而对丈夫发怒；

对丈夫尊敬的长辈， 贤惠的她都恭敬供养。

她勤快而不懒惰， 善于团结家人仆从；

做丈夫喜欢的事， 守护好积蓄的财物。

能如此行事的女子， 顺从丈夫的心意；

她将投生去的地方， 是名为‘可意’的天界。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 5.1-50)/1.4 Sumanavagga 须摩那品 (AN 5.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.4 Sīhasenāpatisutta 将军狮子 (AN 5.34)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Sīhasenāpatisuttaṃ

34. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho sīho senāpati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sīho senāpati bhagavantaṃ etadavoca – “sakkā nu kho, bhante, bhagavā sandiṭṭhikaṃ dānaphalaṃ paññāpetun”ti?

“Sakkā, sīhā”ti bhagavā avoca – “dāyako, sīha, dānapati bahuno janassa piyo hoti manāpo. Yampi, sīha, dāyako dānapati bahuno janassa piyo hoti manāpo, idampi sandiṭṭhikaṃ dānaphalaṃ.

“Puna caparaṃ, sīha, dāyakaṃ dānapatiṃ santo sappurisā bhajanti. Yampi, sīha, dāyakaṃ dānapatiṃ santo sappurisā bhajanti, idampi sandiṭṭhikaṃ dānaphalaṃ.

“Puna caparaṃ, sīha, dāyakassa dānapatino kalyāṇo kittisaddo abbhuggacchati. Yampi, sīha, dāyakassa dānapatino kalyāṇo kittisaddo abbhuggacchati, idampi sandiṭṭhikaṃ dānaphalaṃ.

“Puna caparaṃ, sīha, dāyako dānapati yaṃ yadeva parisaṃ upasaṅkamati – yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ – visārado [visāradova (sī.) a. ni. 7.57 passitabbaṃ] upasaṅkamati amaṅkubhūto. Yampi, sīha, dāyako dānapati yaṃ yadeva parisaṃ upasaṅkamati – yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ – visārado upasaṅkamati amaṅkubhūto, idampi sandiṭṭhikaṃ dānaphalaṃ.

“Puna caparaṃ, sīha, dāyako dānapati kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Yampi, sīha, dāyako dānapati kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati, idaṃ [idampi sīha (ka.)] samparāyikaṃ dānaphalan”ti.

Evaṃ vutte sīho senāpati bhagavantaṃ etadavoca – “yānimāni, bhante, bhagavatā cattāri sandiṭṭhikāni dānaphalāni akkhātāni, nāhaṃ ettha bhagavato saddhāya gacchāmi; ahaṃ petāni jānāmi. Ahaṃ, bhante, dāyako dānapati bahuno janassa piyo manāpo. Ahaṃ, bhante, dāyako dānapati; maṃ santo sappurisā bhajanti. Ahaṃ, bhante, dāyako dānapati; mayhaṃ kalyāṇo kittisaddo abbhuggato – ‘sīho senāpati dāyako kārako saṅghupaṭṭhāko’ti. Ahaṃ, bhante, dāyako dānapati yaṃ yadeva parisaṃ upasaṅkamāmi – yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ – visārado upasaṅkamāmi amaṅkubhūto. Yānimāni, bhante, bhagavatā cattāri sandiṭṭhikāni dānaphalāni akkhātāni, nāhaṃ ettha bhagavato saddhāya gacchāmi; ahaṃ petāni jānāmi. Yañca kho maṃ, bhante, bhagavā evamāha – ‘dāyako, sīha, dānapati kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatī’ti, etāhaṃ na jānāmi; ettha ca panāhaṃ bhagavato saddhāya gacchāmī”ti. “Evametaṃ, sīha, evametaṃ, sīha! Dāyako dānapati kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatī”ti.

“Dadaṃ piyo hoti bhajanti naṃ bahū,

Kittiñca pappoti yaso ca vaḍḍhati [yasassa vaḍḍhati (syā. kaṃ.), yasaṃ pavaḍḍhati (ka.)];

Amaṅkubhūto parisaṃ vigāhati,

Visārado hoti naro amaccharī.

“Tasmā hi dānāni dadanti paṇḍitā,

Vineyya maccheramalaṃ sukhesino;

Te dīgharattaṃ tidive patiṭṭhitā,

Devānaṃ sahabyagatā ramanti te [sahabyataṃ gatā ramanti (sī.), sahabyatā ramanti te (ka.)].

“Katāvakāsā katakusalā ito cutā [tato cutā (sī.)],

Sayaṃpabhā anuvicaranti nandanaṃ [nandane (syā. kaṃ.)];

Te tattha nandanti ramanti modare,

Samappitā kāmaguṇehi pañcahi;

“Katvāna vākyaṃ asitassa tādino,

Ramanti sagge [ramanti sumanā (ka.), kamanti sabbe (syā. kaṃ.)] sugatassa sāvakā”ti. catutthaṃ;

☸---------------------------------------------------------------------

三十四 将军狮子

一 一时，世尊住在毗舍离大林中的重阁讲堂。那时，将军狮子前往世尊那里。到达后，向世尊问候行礼，坐在一边。坐在一边的将军狮子对世尊说：

二 “大德！布施在现世可见的果报，能够让我们知道吗？”

“狮子！可以。”世尊说：

“狮子！乐于布施的施主，会被许多人喜爱和赞赏。狮子！乐于布施的施主，会被许多人喜爱和赞赏，这就是布施在现世可见的果报。

再者，狮子！乐于布施的施主，善良的贤者们会亲近他。狮子！乐于布施的施主，被善良的贤者们亲近，这也是布施在现世可见的果报。

再者，狮子！乐于布施的施主，美好的名声会远扬。狮子！乐于布施的施主，美好的名声远扬，这也是布施在现世可见的果报。

再者，狮子！乐于布施的施主，无论前往哪个集会——无论是刹帝利（武士贵族）的集会、婆罗门（祭司学者）的集会、居士（在家众）的集会、还是沙门（出家修行者）的集会——都能无所畏惧、坦然自信地前往，不会感到局促不安。狮子！乐于布施的施主，无论前往哪个集会都能无所畏惧、坦然自信地前往，不会感到局促不安，这也是布施在现世可见的果报。

再者，乐于布施的施主身坏命终之后，会投生到善趣、天界。狮子！乐于布施的施主身坏命终之后，投生到善趣、天界，这是布施未来的果报。”

三 听了这些话，将军狮子对世尊说：

“大德！世尊所说的这四种布施在现世可见的果报，我并非仅仅因为相信世尊而认同，我自己也知道这些。大德！我是一个乐于布施的施主，被许多人喜爱和赞赏。大德！我是一个乐于布施的施主，善良的贤者们亲近我。大德！我是一个乐于布施的施主，人们称赞我说：‘将军狮子乐善好施、积极行善、护持僧团’，我美好的名声已经远扬。大德！我是一个乐于布施的施主，无论前往哪个集会——无论是刹帝利集会、婆罗门集会、居士集会、还是沙门集会——都能无所畏惧、坦然自信地前往，不会感到局促不安。大德！世尊所说的这四种布施在现世可见的果报，我并非仅仅因为相信世尊而认同，我自己也知道这些。然而，大德！世尊对我说：‘狮子！乐于布施的施主身坏命终之后，会投生到善趣、天界’，这个我不知道。但是，我因为相信世尊而认同这一点。”

“狮子！正是这样。狮子！正是这样。狮子！乐于布施的施主身坏命终之后，会投生到善趣、天界。”

“布施者受众人喜爱， 许多人乐于亲近他，

他获得好名声， 声誉也随之增长；

进入集会不局促， 无有吝啬的人坦荡自信。

因此智者们行布施， 为求安乐去除悭吝污垢；

他们长久安住天界， 与天众为伴而欢乐。

创造了善缘、积累了善业的人， 从此世死后，

自身散发光芒， 漫游于欢喜园（天界乐园）；

他们在那里欢喜、享受、愉悦，

具足五种欲乐；

听从了无执着的如来（佛陀）的教导，

善逝的弟子们在天界享受快乐。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 5.1-50)/1.4 Sumanavagga 须摩那品 (AN 5.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.5 Dānānisaṃsasutta 布施五利 (AN 5.35)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Dānānisaṃsasuttaṃ

35. “Pañcime, bhikkhave, dāne ānisaṃsā. Katame pañca? Bahuno janassa piyo hoti manāpo; santo sappurisā bhajanti; kalyāṇo kittisaddo abbhuggacchati; gihidhammā anapagato [gihidhammā anapeto (sī. pī.), gihidhammamanupagato (ka.)] hoti; kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Ime kho, bhikkhave, pañca dāne ānisaṃsā”ti.

“Dadamāno piyo hoti, sataṃ dhammaṃ anukkamaṃ;

Santo naṃ sadā bhajanti [santo bhajanti sappurisā (sī.)], saññatā brahmacārayo.

“Te tassa dhammaṃ desenti, sabbadukkhāpanūdanaṃ;

Yaṃ so dhammaṃ idhaññāya, parinibbāti anāsavo”ti. pañcamaṃ;

☸---------------------------------------------------------------------

三十五 布施的五种利益

一 “诸比丘！布施有这五种利益。哪五种呢？

二 会被许多人喜爱和赞赏；善良的贤者们会亲近他；美好的名声会远扬；不会违背在家人的义务（如持守五戒等）；身坏命终之后会投生到善趣、天界。

诸比丘！这就是布施的五种利益。”

“遵循善士的法则， 乐于布施者受人喜爱；

贤善、克制、修梵行的人， 会常常亲近他。

他们会为他说法， 能去除一切苦厄；

他在此世了知此法后， 无烦恼而证入涅槃。”

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 5.1-50)/1.4 Sumanavagga 须摩那品 (AN 5.31-40)”

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【经名】 1.4.6 Kāladānasutta 五种适时布施 (AN 5.36)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Kāladānasuttaṃ

36. “Pañcimāni, bhikkhave, kāladānāni. Katamāni pañca? Āgantukassa dānaṃ deti; gamikassa dānaṃ deti; gilānassa dānaṃ deti; dubbhikkhe dānaṃ deti; yāni tāni navasassāni navaphalāni tāni paṭhamaṃ sīlavantesu patiṭṭhāpeti. Imāni kho, bhikkhave, pañca kāladānānī”ti.

“Kāle dadanti sappaññā, vadaññū vītamaccharā;

Kālena dinnaṃ ariyesu, ujubhūtesu tādisu.

“Vippasannamanā tassa, vipulā hoti dakkhiṇā;

Ye tattha anumodanti, veyyāvaccaṃ karonti vā;

Na tena [na tesaṃ (pī. ka.)] dakkhiṇā ūnā, tepi puññassa bhāgino.

“Tasmā dade appaṭivānacitto, yattha dinnaṃ mahapphalaṃ;

Puññāni paralokasmiṃ, patiṭṭhā honti pāṇinan”ti. chaṭṭhaṃ;

☸---------------------------------------------------------------------

三十六 五种适时的布施

一 “诸比丘！有这五种适时的布施。哪五种呢？

二 布施给远道而来的人；布施给将要远行的人；布施给生病的人；在饥荒的时候布施；凡是[首次获得]新收的谷物、新摘的果实，应先供养给具足戒行的人。

诸比丘！这就是五种适时的布施。”

“有智慧、慷慨、远离悭吝的人， 会适时地布施；

适时地布施给正直、 如同圣贤那样的人。

怀着清净喜悦之心， 他的布施功德广大；

那些对此随喜赞叹， 或者帮忙处理事务的人，

他们的功德也不会减少， 他们也同样分享福德。

因此，应心无迟疑地布施， 在能获得大果报之处（福田）；

福德是众生 在来世的依靠。”

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☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 5.1-50)/1.4 Sumanavagga 须摩那品 (AN 5.31-40)”

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【经名】 1.4.7 Bhojanasutta 布施食物的五种利益 (AN 5.37)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Bhojanasuttaṃ

37. “Bhojanaṃ, bhikkhave, dadamāno dāyako paṭiggāhakānaṃ pañca ṭhānāni deti. Katamāni pañca? Āyuṃ deti, vaṇṇaṃ deti, sukhaṃ deti, balaṃ deti, paṭibhānaṃ [paṭibhāṇaṃ (sī.)] deti. Āyuṃ kho pana datvā āyussa bhāgī hoti dibbassa vā mānusassa vā; vaṇṇaṃ datvā vaṇṇassa bhāgī hoti dibbassa vā mānusassa vā; sukhaṃ datvā sukhassa bhāgī hoti dibbassa vā mānusassa vā; balaṃ datvā balassa bhāgī hoti dibbassa vā mānusassa vā; paṭibhānaṃ datvā paṭibhānassa bhāgī hoti dibbassa vā mānusassa vā. Bhojanaṃ, bhikkhave, dadamāno dāyako paṭiggāhakānaṃ imāni pañca ṭhānāni detī”ti.

“Āyudo balado dhīro, vaṇṇado paṭibhānado;

Sukhassa dātā medhāvī, sukhaṃ so adhigacchati.

“Āyuṃ datvā balaṃ vaṇṇaṃ, sukhañca paṭibhānakaṃ [paṭibhāṇakaṃ (sī.), paṭibhānado (syā. kaṃ. pī. ka.)];

Dīghāyu yasavā hoti, yattha yatthūpapajjatī”ti. sattamaṃ;

☸---------------------------------------------------------------------

三十七 布施食物的五种利益

一 “诸比丘！布施食物的施主，给予接受者五种东西。哪五种呢？

二 给予寿命，给予容貌，给予快乐，给予力量，给予辩才。再者，给予寿命后，能分享到天界或人间的寿命；给予容貌后，能分享到天界或人间的容貌；给予快乐后，能分享到天界或人间的快乐；给予力量后，能分享到天界或人间的力量；给予辩才后，能分享到天界或人间的辩才。

诸比丘！布施食物的施主，给予接受者这五种东西。”

“贤者布施寿命、力量、 容貌与辩才；

智慧者布施安乐， 他自己也获得安乐。

布施了寿命、力量、容貌、 安乐与辩才之后，

无论投生到何处， 都会长寿且享有声誉。”

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☸*********************************************************************

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 5.1-50)/1.4 Sumanavagga 须摩那品 (AN 5.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.8 Saddhasutta 有信心的五种利益 (AN 5.38)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Saddhasuttaṃ

38. “Pañcime, bhikkhave, saddhe kulaputte ānisaṃsā. Katame pañca? Ye te, bhikkhave, loke santo sappurisā te saddhaññeva paṭhamaṃ anukampantā anukampanti, no tathā assaddhaṃ; saddhaññeva paṭhamaṃ upasaṅkamantā upasaṅkamanti, no tathā assaddhaṃ; saddhaññeva paṭhamaṃ paṭiggaṇhantā paṭiggaṇhanti, no tathā assaddhaṃ; saddhaññeva paṭhamaṃ dhammaṃ desentā desenti, no tathā assaddhaṃ; saddho kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Ime kho, bhikkhave, pañca saddhe kulaputte ānisaṃsā.

“Seyyathāpi, bhikkhave, subhūmiyaṃ catumahāpathe mahānigrodho samantā pakkhīnaṃ paṭisaraṇaṃ hoti; evamevaṃ kho, bhikkhave, saddho kulaputto bahuno janassa paṭisaraṇaṃ hoti bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānan”ti.

“Sākhāpattaphalūpeto [sākhāpattabahupeto (katthaci), sākhāpattapalāsūpeto (?)], khandhimāva [khandhimā ca (sī.)] mahādumo;

Mūlavā phalasampanno, patiṭṭhā hoti pakkhinaṃ.

“Manorame āyatane, sevanti naṃ vihaṅgamā;

Chāyaṃ chāyatthikā [chāyatthino (sī.)] yanti, phalatthā phalabhojino.

“Tatheva sīlasampannaṃ, saddhaṃ purisapuggalaṃ;

Nivātavuttiṃ atthaddhaṃ, sorataṃ sakhilaṃ muduṃ.

“Vītarāgā vītadosā, vītamohā anāsavā;

Puññakkhettāni lokasmiṃ, sevanti tādisaṃ naraṃ.

“Te tassa dhammaṃ desenti, sabbadukkhāpanūdanaṃ;

Yaṃ so dhammaṃ idhaññāya, parinibbāti anāsavo”ti. aṭṭhamaṃ;

☸---------------------------------------------------------------------

三十八 有信心的五种利益

一 “诸比丘！有信心的善男子，有这五种利益。哪五种呢？

二 诸比丘！世间所有善良的贤者们，首先会怜悯有信心的人，而对没有信心的人则不然；首先会亲近有信心的人，而对没有信心的人则不然；首先会接纳有信心的人，而对没有信心的人则不然；首先会为有信心的人说法，而对没有信心的人则不然；有信心的人身坏命终之后，会投生到善趣、天界。

诸比丘！这些就是有信心的善男子的五种利益。

三 诸比丘！譬如在肥沃土地的十字路口有一棵大榕树，成为四方鸟儿的庇护所。正是这样，诸比丘！有信心的善男子是比丘、比丘尼、优婆塞、优婆夷等许多人的庇护所。”

“枝叶茂盛果实累累， 树干粗壮根系发达，

这样的大树，枝繁叶茂， 果实丰硕，成为鸟儿的依靠。

在令人愉悦的居所， 飞鸟们依止于它；

寻求荫凉者走向树荫， 寻求果实者食用其果。

同样，具足戒行， 有信心的善男子（或善女人），

他谦逊温和而不傲慢， 言语柔和亲切。

已离贪欲、离瞋恚、 离愚痴、无烦恼漏失的圣者们，

这些世间的福田， 会亲近这样的人。

他们会为他说法， 能去除一切苦厄；

他在此世了知此法后， 无烦恼而证入涅槃。”

☸.....................................................................

☸*********************************************************************

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 5.1-50)/1.4 Sumanavagga 须摩那品 (AN 5.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.9 Puttasutta 子具足五 (AN 5.39)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Puttasuttaṃ

39. “Pañcimāni, bhikkhave, ṭhānāni sampassantā mātāpitaro puttaṃ icchanti kule jāyamānaṃ. Katamāni pañca? Bhato vā no bharissati; kiccaṃ vā no karissati; kulavaṃso ciraṃ ṭhassati; dāyajjaṃ paṭipajjissati; atha vā pana petānaṃ kālaṅkatānaṃ dakkhiṇaṃ anuppadassatīti. Imāni kho, bhikkhave, pañca ṭhānāni sampassantā mātāpitaro puttaṃ icchanti kule jāyamānan”ti.

[kathā. 491] “Pañca ṭhānāni sampassaṃ, puttaṃ icchanti paṇḍitā;

Bhato vā no bharissati, kiccaṃ vā no karissati.

“Kulavaṃso ciraṃ tiṭṭhe, dāyajjaṃ paṭipajjati;

Atha vā pana petānaṃ, dakkhiṇaṃ anuppadassati.

“Ṭhānānetāni sampassaṃ, puttaṃ icchanti paṇḍitā;

Tasmā santo sappurisā, kataññū katavedino.

“Bharanti mātāpitaro, pubbe katamanussaraṃ;

Karonti nesaṃ kiccāni, yathā taṃ pubbakārinaṃ.

“Ovādakārī bhataposī, kulavaṃsaṃ ahāpayaṃ;

Saddho sīlena sampanno, putto hoti pasaṃsiyo”ti. navamaṃ;

☸---------------------------------------------------------------------

三十九 子具足五

一 “诸比丘！父母看到这五种原因，希望在家族中出生的儿子具备这些。是哪五种呢？

二 ‘他被养育了，将会奉养我们；或者他将会承担我们的事务；或者家族的世系将会长久维持；或者他将会继承遗产；或者，在我们去世后，他将会为亡故的祖先供奉祭品。’

诸比丘！父母看到这五种原因，希望在家族中有儿子出生。”

智者看到五原因， 期望有儿子；

‘他被养育了，将会奉养我们， 或者他将会承担我们的事务。

家族世系将长久维持， 他将继承遗产；

或者，他将会为亡故的祖先 供奉祭品。’

看到这些原因， 智者们期望有儿子。

因此，贤善之人， 知恩、感恩，

忆念[父母]先前所做的， 奉养父母，

为他们做应做的事， 如同[父母]先前对他们所做的那样。

听从劝告、赡养[父母]、 不中断家族世系、

具足信心和戒律的儿子， 是值得称赞的。”第九；

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 5.1-50)/1.4 Sumanavagga 须摩那品 (AN 5.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.10 Mahāsālaputtasutta 大娑罗树五依止 (AN 5.40)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Mahāsālaputtasuttaṃ

40. “Himavantaṃ, bhikkhave, pabbatarājaṃ nissāya mahāsālā pañcahi vaḍḍhīhi vaḍḍhanti. Katamāhi pañcahi? Sākhāpattapalāsena vaḍḍhanti; tacena vaḍḍhanti; papaṭikāya vaḍḍhanti; pheggunā vaḍḍhanti; sārena vaḍḍhanti. Himavantaṃ, bhikkhave, pabbatarājaṃ nissāya mahāsālā imāhi pañcahi vaḍḍhīhi vaḍḍhanti. Evamevaṃ kho, bhikkhave, saddhaṃ kulaputtaṃ nissāya antojano pañcahi vaḍḍhīhi vaḍḍhati. Katamāhi pañcahi? Saddhāya vaḍḍhati; sīlena vaḍḍhati; sutena vaḍḍhati; cāgena vaḍḍhati; paññāya vaḍḍhati. Saddhaṃ, bhikkhave, kulaputtaṃ nissāya antojano imāhi pañcahi vaḍḍhīhi vaḍḍhatī”ti.

“Yathā hi pabbato selo, araññasmiṃ brahāvane;

Taṃ rukkhā upanissāya, vaḍḍhante te vanappatī.

“Tatheva sīlasampannaṃ, saddhaṃ kulaputtaṃ imaṃ [kulapatiṃ idha (sī.), kulaputtaṃ idha (syā.)];

Upanissāya vaḍḍhanti, puttadārā ca bandhavā;

Amaccā ñātisaṅghā ca, ye cassa anujīvino.

“Tyassa sīlavato sīlaṃ, cāgaṃ sucaritāni ca;

Passamānānukubbanti, ye bhavanti vicakkhaṇā.

“Imaṃ dhammaṃ caritvāna, maggaṃ [saggaṃ (syā. ka.)] sugatigāminaṃ;

Nandino devalokasmiṃ, modanti kāmakāmino”ti. dasamaṃ;

Sumanavaggo catuttho.

Tassuddānaṃ –

Sumanā cundī uggaho, sīho dānānisaṃsako;

Kālabhojanasaddhā ca, puttasālehi te dasāti.

☸---------------------------------------------------------------------

四十 大娑罗树五依止

一 “诸比丘！大娑罗树依靠着雪山山王，通过五种增长而增长。是哪五种呢？

二 依靠枝叶与新芽增长，依靠外皮增长，依靠内皮增长，依靠软木质增长，依靠硬木心增长。

诸比丘！大娑罗树依靠着雪山山王，通过这五种增长而增长。同样地，诸比丘！家族成员依靠着有信心的善家子弟，通过五种增长而增长。是哪五种呢？

三 在信心上增长，在戒律上增长，在听闻（教法）上增长，在布施（舍离）上增长，在智慧上增长。

诸比丘！家族成员依靠着有信心的善家子弟，通过这五种增长而增长。”

犹如在森林广野中， 矗立的岩石山，

依靠着它， 那些林中树木得以增长。

同样地，依靠着这位 具足戒律、有信心的善家子弟，

妻子儿女和亲属 得以增长；

大臣、亲友， 以及依赖他生活的人们（也得以增长）。

看到他具戒者的戒行、 布施和善行，

那些有智慧的人 会效法他。

在此世实践此导向善趣之法后，

他们在天界欢喜、 享受欲乐。”第十；

须摩那品第四。

此品摄颂：

须摩那、纯陀、郁伽、师子、布施利益，

适时食、信、子、娑罗树，此为十经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 5.1-50)/1.5 Muṇḍarājavagga 文荼王品 (AN 5.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.1 Ādiyasutta 得财五因 (AN 5.41)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Muṇḍarājavaggo

1. Ādiyasuttaṃ

41. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca – “pañcime, gahapati, bhogānaṃ ādiyā. Katame pañca? Idha, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi attānaṃ sukheti pīṇeti sammā sukhaṃ pariharati; mātāpitaro sukheti pīṇeti sammā sukhaṃ pariharati; puttadāradāsakammakaraporise sukheti pīṇeti sammā sukhaṃ pariharati. Ayaṃ paṭhamo bhogānaṃ ādiyo.

“Puna caparaṃ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi mittāmacce sukheti pīṇeti sammā sukhaṃ pariharati. Ayaṃ dutiyo bhogānaṃ ādiyo.

“Puna caparaṃ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi yā tā honti āpadā – aggito vā udakato vā rājato vā corato vā appiyato vā dāyādato [appiyato vā dāyādato vā (bahūsu) a. ni. 4.61; 5.148] – tathārūpāsu āpadāsu bhogehi pariyodhāya vattati, sotthiṃ attānaṃ karoti. Ayaṃ tatiyo bhogānaṃ ādiyo.

“Puna caparaṃ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi pañcabaliṃ kattā hoti. Ñātibaliṃ, atithibaliṃ, pubbapetabaliṃ, rājabaliṃ, devatābaliṃ – ayaṃ catuttho bhogānaṃ ādiyo.

“Puna caparaṃ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi ye te samaṇabrāhmaṇā madappamādā paṭiviratā khantisoracce niviṭṭhā ekamattānaṃ damenti ekamattānaṃ samenti ekamattānaṃ parinibbāpenti, tathārūpesu samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhāpeti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ. Ayaṃ pañcamo bhogānaṃ ādiyo. Ime kho, gahapati, pañca bhogānaṃ ādiyā.

“Tassa ce, gahapati, ariyasāvakassa ime pañca bhogānaṃ ādiye ādiyato bhogā parikkhayaṃ gacchanti, tassa evaṃ hoti – ‘ye vata bhogānaṃ ādiyā te cāhaṃ ādiyāmi bhogā ca me parikkhayaṃ gacchantī’ti. Itissa hoti avippaṭisāro. Tassa ce, gahapati, ariyasāvakassa ime pañca bhogānaṃ ādiye ādiyato bhogā abhivaḍḍhanti, tassa evaṃ hoti – ‘ye vata bhogānaṃ ādiyā te cāhaṃ ādiyāmi bhogā ca me abhivaḍḍhantī’ti. Itissa hoti [itissa hoti avippaṭisāro, (sī. syā.)] ubhayeneva avippaṭisāro”ti.

“Bhuttā bhogā bhatā bhaccā [gatā tacchā (ka.)], vitiṇṇā āpadāsu me;

Uddhaggā dakkhiṇā dinnā, atho pañcabalīkatā;

Upaṭṭhitā sīlavanto, saññatā brahmacārayo.

“Yadatthaṃ bhogaṃ iccheyya, paṇḍito gharamāvasaṃ;

So me attho anuppatto, kataṃ ananutāpiyaṃ.

“Etaṃ [evaṃ (ka.)] anussaraṃ macco, ariyadhamme ṭhito naro;

Idheva naṃ pasaṃsanti, pecca sagge pamodatī”ti [pecca sagge ca modatīti (sī. syā.)]. paṭhamaṃ;

☸---------------------------------------------------------------------

第五 文荼王品

四十一 得财五因

一 一时，世尊住在舍卫[城]的祇树给孤独园。那时，给孤独长者前往世尊的住处。到达后，问候世尊，坐在一旁。世尊对坐在一旁的给孤独长者说：

二 “长者！这些是财富的五种用途（利益）。是哪五种呢？

长者！世间的圣弟子，通过奋发努力、依靠臂力、流下汗水、如法地获得的财富，使自己快乐、满足，享受正当的快乐；使父母快乐、满足，享受正当的快乐；使妻儿、奴仆、雇工快乐、满足，享受正当的快乐。这是财富的第一种用途（利益）。

三 再者，长者！圣弟子通过奋发努力、依靠臂力、流下汗水、如法地获得的财富，使朋友和同事快乐、满足，享受正当的快乐。这是财富的第二种用途（利益）。

四 再者，长者！圣弟子通过奋发努力、依靠臂力、流下汗水、如法地获得的财富，对于可能发生的灾祸——无论是来自火、来自水、来自国王、来自盗贼，还是来自不受欢迎的继承人——在这些灾祸发生时，他用财富来保护自己，使自己安稳。这是财富的第三种用途（利益）。

五 再者，长者！圣弟子通过奋发努力、流汗、依靠臂力、如法地获得的财富，作五种供奉：[即]：对亲属的供奉、对客人的供奉、对亡故先辈的供奉、对国王的供奉、对天神的供奉。这是财富的第四种用途（利益）。

六 再者，长者！圣弟子通过奋发努力、依靠臂力、流下汗水、如法地获得的财富，对那些远离骄慢和放逸、安住于忍耐和柔顺、各自调伏自心、各自平息（烦恼）、各自达到完全寂灭的沙门、婆罗门，对这样的沙门、婆罗门设立导向崇高境地、能带来快乐果报、转生天界的供养。这是财富的第五种用途（利益）。

长者！这些就是财富的五种用途（利益）。

七 长者！当圣弟子以这五种方式使用财富时，如果他的财富减少了，他这样想：‘我确实将财富用于了正当的用途，而我的财富减少了。’这样，他不会有懊悔。长者！当圣弟子以这五种方式使用财富时，如果他的财富增加了，他这样想：‘我确实将财富用于了正当的用途，而我的财富增加了。’这样，（无论财富增减）两种情况下他都没有懊悔。”

‘我的财富已被享用， 依赖我的人已被赡养，

我在灾祸中渡过难关； 上等的供养已经献出，

五种供奉也已完成； 持戒者、自制者、

修梵行者已被我侍奉。

贤智的居家者追求财富的目的， 我已达到，所做无悔。’

凡夫忆念此事， 安住于圣法的贤人，

在此世受到称赞， 死后在天界欢喜。’第一；

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 5.1-50)/1.5 Muṇḍarājavagga 文荼王品 (AN 5.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.2 Sappurisasutta 善士多利 (AN 5.42)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Sappurisasuttaṃ

42. “Sappuriso, bhikkhave, kule jāyamāno bahuno janassa atthāya hitāya sukhāya hoti; mātāpitūnaṃ [mātāpitunnaṃ (sī. pī.)] atthāya hitāya sukhāya hoti; puttadārassa atthāya hitāya sukhāya hoti; dāsakammakaraporisassa atthāya hitāya sukhāya hoti; mittāmaccānaṃ atthāya hitāya sukhāya hoti; samaṇabrāhmaṇānaṃ atthāya hitāya sukhāya hoti.

“Seyyathāpi, bhikkhave, mahāmegho sabbasassāni sampādento bahuno janassa atthāya hitāya sukhāya hoti; evamevaṃ kho, bhikkhave, sappuriso kule jāyamāno bahuno janassa atthāya hitāya sukhāya hoti; mātāpitūnaṃ atthāya hitāya sukhāya hoti; puttadārassa atthāya hitāya sukhāya hoti; dāsakammakaraporisassa atthāya hitāya sukhāya hoti; mittāmaccānaṃ atthāya hitāya sukhāya hoti; samaṇabrāhmaṇānaṃ atthāya hitāya sukhāya hotī”ti.

“Hito bahunnaṃ paṭipajja bhoge, taṃ devatā rakkhati dhammaguttaṃ;

Bahussutaṃ sīlavatūpapannaṃ, dhamme ṭhitaṃ na vijahati [vijahāti (sī. syā. kaṃ. pī.)] kitti.

“Dhammaṭṭhaṃ sīlasampannaṃ, saccavādiṃ hirīmanaṃ;

Nekkhaṃ jambonadasseva, ko taṃ ninditumarahati;

Devāpi naṃ pasaṃsanti, brahmunāpi pasaṃsito”ti. dutiyaṃ;

☸---------------------------------------------------------------------

四十二 善士多利

一 诸比丘！善士（贤善之人）若出生在家族中，则为许多人的利益、福祉和安乐；为父母的利益、福祉和安乐；为妻儿的利益、福祉和安乐；为奴仆、雇工的利益、福祉和安乐；为朋友、同事的利益、福祉和安乐；为沙门、婆罗门的利益、福祉和安乐。

二 诸比丘！譬如大雨滋养所有谷物，为许多人的利益、福祉和安乐。同样地，诸比丘！善士若出生在家族中，则为许多人的利益、福祉和安乐；为父母的利益、福祉和安乐；为妻儿的利益、福祉和安乐；为奴仆、雇工的利益、福祉和安乐；为朋友、同事的利益、福祉和安乐；为沙门、婆罗门的利益、福祉和安乐。”

他利益众人，获得财富， 天神守护这位受法保护者；

多闻、具足戒行、安住于法， 他的声誉不会失去。

安住于法、具足戒律、 言语真实、心怀惭愧，

如同纯净的阎浮檀金饰， 谁能谴责他？

诸天也称赞他， 亦为梵天所称赞。”第二；

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 5.1-50)/1.5 Muṇḍarājavagga 文荼王品 (AN 5.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.3 Iṭṭhasutta 五法可爱 (AN 5.43)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Iṭṭhasuttaṃ

43. Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca –

“Pañcime, gahapati, dhammā iṭṭhā kantā manāpā dullabhā lokasmiṃ. Katame pañca? Āyu, gahapati, iṭṭho kanto manāpo dullabho lokasmiṃ; vaṇṇo iṭṭho kanto manāpo dullabho lokasmiṃ; sukhaṃ iṭṭhaṃ kantaṃ manāpaṃ dullabhaṃ lokasmiṃ; yaso iṭṭho kanto manāpo dullabho lokasmiṃ; saggā iṭṭhā kantā manāpā dullabhā lokasmiṃ. Ime kho, gahapati, pañca dhammā iṭṭhā kantā manāpā dullabhā lokasmiṃ.

“Imesaṃ kho, gahapati, pañcannaṃ dhammānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ dullabhānaṃ lokasmiṃ na āyācanahetu vā patthanāhetu vā [na patthanāhetu vā (syā. kaṃ. pī.)] paṭilābhaṃ vadāmi. Imesaṃ kho, gahapati, pañcannaṃ dhammānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ dullabhānaṃ lokasmiṃ āyācanahetu vā patthanāhetu vā paṭilābho abhavissa, ko idha kena hāyetha?

“Na kho, gahapati, arahati ariyasāvako āyukāmo āyuṃ āyācituṃ vā abhinandituṃ vā āyussa vāpi hetu. Āyukāmena, gahapati, ariyasāvakena āyusaṃvattanikā paṭipadā paṭipajjitabbā. Āyusaṃvattanikā hissa paṭipadā paṭipannā āyupaṭilābhāya saṃvattati. So lābhī hoti āyussa dibbassa vā mānusassa vā.

“Na kho, gahapati, arahati ariyasāvako vaṇṇakāmo vaṇṇaṃ āyācituṃ vā abhinandituṃ vā vaṇṇassa vāpi hetu. Vaṇṇakāmena, gahapati, ariyasāvakena vaṇṇasaṃvattanikā paṭipadā paṭipajjitabbā. Vaṇṇasaṃvattanikā hissa paṭipadā paṭipannā vaṇṇapaṭilābhāya saṃvattati. So lābhī hoti vaṇṇassa dibbassa vā mānusassa vā.

“Na kho, gahapati, arahati ariyasāvako sukhakāmo sukhaṃ āyācituṃ vā abhinandituṃ vā sukhassa vāpi hetu. Sukhakāmena, gahapati, ariyasāvakena sukhasaṃvattanikā paṭipadā paṭipajjitabbā. Sukhasaṃvattanikā hissa paṭipadā paṭipannā sukhapaṭilābhāya saṃvattati. So lābhī hoti sukhassa dibbassa vā mānusassa vā.

“Na kho, gahapati, arahati ariyasāvako yasakāmo yasaṃ āyācituṃ vā abhinandituṃ vā yasassa vāpi hetu. Yasakāmena, gahapati, ariyasāvakena yasasaṃvattanikā paṭipadā paṭipajjitabbā. Yasasaṃvattanikā hissa paṭipadā paṭipannā yasapaṭilābhāya saṃvattati. So lābhī hoti yasassa dibbassa vā mānusassa vā.

“Na kho, gahapati, arahati ariyasāvako saggakāmo saggaṃ āyācituṃ vā abhinandituṃ vā saggānaṃ vāpi hetu. Saggakāmena, gahapati, ariyasāvakena saggasaṃvattanikā paṭipadā paṭipajjitabbā. Saggasaṃvattanikā hissa paṭipadā paṭipannā saggapaṭilābhāya saṃvattati. So lābhī hoti saggānan”ti.

“Āyuṃ vaṇṇaṃ yasaṃ kittiṃ, saggaṃ uccākulīnataṃ;

Ratiyo patthayānena [patthayamānena (ka.)], uḷārā aparāparā.

“Appamādaṃ pasaṃsanti, puññakiriyāsu paṇḍitā;

“Appamatto ubho atthe, adhigaṇhāti paṇḍito.

“Diṭṭhe dhamme ca [diṭṭheva dhamme (sī.)] yo attho, yo cattho samparāyiko;

Atthābhisamayā dhīro, paṇḍitoti pavuccatī”ti. tatiyaṃ;

☸---------------------------------------------------------------------

四十三 五法可爱

一 那时，给孤独长者前往世尊的住处。到达后，问候世尊，坐在一旁。世尊对坐在一旁的给孤独长者说：

二 “长者！这五种法，是世间所期望、喜爱、悦意而又难得的。是哪五种呢？

长者！长寿是世间所期望、喜爱、悦意而又难得的；美貌（容色）是世间所期望、喜爱、悦意而又难得的；快乐是世间所期望、喜爱、悦意而又难得的；声誉是世间所期望、喜爱、悦意而又难得的；天界（的重生）是世间所期望、喜爱、悦意而又难得的。

长者！这五种法是世间所期望、喜爱、悦意而又难得的。长者！对于这五种世间所期望、喜爱、悦意而又难得的法，我说，不能通过祈求或愿望而获得。

三 长者！如果这五种世间所期望、喜爱、悦意而又难得的法，能通过祈求或愿望而获得，那么世间谁还会缺少什么呢？长者！圣弟子不应因渴望长寿而去祈求长寿，或为此而欢喜，或以此为缘由（而祈求等）。长者！渴望长寿的圣弟子，应实践导向长寿的道路。因为他所实践的导向长寿的道路，能让他获得长寿，他能获得天界或人间的长寿。

四 长者！圣弟子不应因渴望美貌而去祈求美貌，或为此而欢喜，或以此为缘由。长者！渴望美貌的圣弟子，应实践导向美貌的道路。因为他所实践的导向美貌的道路，能让他获得美貌，他能获得天界或人间的美貌。

五 长者！圣弟子不应因渴望快乐而去祈求快乐，或为此而欢喜，或以此为缘由。长者！渴望快乐的圣弟子，应实践导向快乐的道路。因为他所实践的导向快乐的道路，能让他获得快乐，他能获得天界或人间的快乐。

六 长者！圣弟子不应因渴望声誉而去祈求声誉，或为此而欢喜，或以此为缘由。长者！渴望声誉的圣弟子，应实践导向声誉的道路。因为他所实践的导向声誉的道路，能让他获得声誉，他能获得天界或人间的声誉。

七 长者！圣弟子不应因渴望天界而去祈求天界，或为此而欢喜，或以此为缘由。长者！渴望天界的圣弟子，应实践导向天界的道路。因为他所实践的导向天界的道路，能让他获得天界[果]，他能获得天界[果]。”

寿命、美貌、声誉、名望、 天界和高贵的家世，

那些祈愿获得不断增长的 崇高乐趣的人们，

智者们称赞 在福德善行中的不放逸。

不放逸的智者 能获得两种利益：

现世的利益， 以及来世的利益。

通过达成（这两种）利益， 坚定者被称为智者。”第三；

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 5.1-50)/1.5 Muṇḍarājavagga 文荼王品 (AN 5.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.4 Manāpadāyīsutta 可意果报 (AN 5.44)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Manāpadāyīsuttaṃ

44. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena uggassa gahapatino vesālikassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho uggo gahapati vesāliko yena bhagavā tenupasaṅkami; upsaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uggo gahapati vesāliko bhagavantaṃ etadavoca –

“Sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ – ‘manāpadāyī labhate manāpan’ti. Manāpaṃ me, bhante, sālapupphakaṃ [sālipupphakaṃ (ka.)] khādanīyaṃ; taṃ me bhagavā paṭiggaṇhātu anukampaṃ upādāyā”ti. Paṭiggahesi bhagavā anukampaṃ upādāya.

“Sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ – ‘manāpadāyī labhate manāpan’ti. Manāpaṃ me, bhante, sampannakolakaṃ sūkaramaṃsaṃ [sampannasūkaramaṃsaṃ (sī.), sampannavarasūkaramaṃsaṃ (syā.)]; taṃ me bhagavā paṭiggaṇhātu anukampaṃ upādāyā”ti. Paṭiggahesi bhagavā anukampaṃ upādāya.

“Sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ – ‘manāpadāyī labhate manāpan’ti. Manāpaṃ me, bhante, nibbattatelakaṃ [nibaddhatelakaṃ (pī. sī. aṭṭha.), nibbaṭṭatelakaṃ (syā. aṭṭha.)] nāliyasākaṃ; taṃ me bhagavā paṭiggaṇhātu anukampaṃ upādāyā”ti. Paṭiggahesi bhagavā anukampaṃ upādāya.

“Sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ – ‘manāpadāyī labhate manāpan’ti. Manāpo me, bhante, sālīnaṃ odano vicitakāḷako [vigatakālako (syā. kaṃ. pī. ka.)] anekasūpo anekabyañjano; taṃ me bhagavā paṭiggaṇhātu anukampaṃ upādāyā”ti. Paṭiggahesi bhagavā anukampaṃ upādāya.

“Sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ – ‘manāpadāyī labhate manāpan’ti. Manāpāni me, bhante, kāsikāni vatthāni; tāni me bhagavā paṭiggaṇhātu anukampaṃ upādāyā”ti. Paṭiggahesi bhagavā anukampaṃ upādāya.

“Sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ – ‘manāpadāyī labhate manāpan’ti. Manāpo me, bhante, pallaṅko gonakatthato paṭalikatthato kadalimigapavarapaccattharaṇo [kādalimigapavarapaccattharaṇo (sī.)] sauttaracchado ubhatolohitakūpadhāno. Api ca, bhante, mayampetaṃ jānāma – ‘netaṃ bhagavato kappatī’ti. Idaṃ me, bhante, candanaphalakaṃ agghati adhikasatasahassaṃ; taṃ me bhagavā paṭiggaṇhātu anukampaṃ upādāyā”ti. Paṭiggahesi bhagavā anukampaṃ upādāya. Atha kho bhagavā uggaṃ gahapatiṃ vesālikaṃ iminā anumodanīyena anumodi –

“Manāpadāyī labhate manāpaṃ,

Yo ujjubhūtesu [ujubhūtesu (syā. kaṃ. pī.)] dadāti chandasā;

Acchādanaṃ sayanamannapānaṃ [sayanamathannapānaṃ (sī. syā. kaṃ. pī.)],

Nānāppakārāni ca paccayāni.

“Cattañca muttañca anuggahītaṃ [anaggahītaṃ (sī. syā. kaṃ. pī.)],

Khettūpame arahante viditvā;

So duccajaṃ sappuriso cajitvā,

Manāpadāyī labhate manāpan”ti.

Atha kho bhagavā uggaṃ gahapatiṃ vesālikaṃ iminā anumodanīyena anumoditvā uṭṭhāyāsanā pakkāmi.

Atha kho uggo gahapati vesāliko aparena samayena kālamakāsi. Kālaṅkato [kālakato (sī. syā. kaṃ. pī.)] ca uggo gahapati vesāliko aññataraṃ manomayaṃ kāyaṃ upapajji. Tena kho pana samayena bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho uggo devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho uggaṃ devaputtaṃ bhagavā etadavoca – “kacci te, ugga, yathādhippāyo”ti? “Taggha me, bhagavā, yathādhippāyo”ti. Atha kho bhagavā uggaṃ devaputtaṃ gāthāhi ajjhabhāsi –

“Manāpadāyī labhate manāpaṃ,

Aggassa dātā labhate punaggaṃ;

Varassa dātā varalābhi hoti,

Seṭṭhaṃ dado seṭṭhamupeti ṭhānaṃ.

“Yo aggadāyī varadāyī, seṭṭhadāyī ca yo naro;

Dīghāyu yasavā hoti, yattha yatthūpapajjatī”ti. catutthaṃ;

☸---------------------------------------------------------------------

四十四 可意果报

一 一时，世尊住在毗舍离大林中的重阁讲堂。那时，世尊在上午时分，穿好下衣，披上外衣，拿着钵，前往毗舍离的郁伽长者的住所。到达后，在准备好的座位上坐下。这时，毗舍离的郁伽长者来到世尊跟前。来到后，问候世尊，然后坐在一旁。坐在一旁的毗舍离郁伽长者对世尊说：

二 “尊者！我从世尊面前听闻并领受：‘布施可爱之物者，能获得可爱之物。’尊者！我喜爱这米花糕。愿世尊出于慈悲接受它。”世尊出于慈悲接受了它。

“尊者！我从世尊面前听闻并领受：‘布施可爱之物者，得可爱物。’尊者！我喜爱这配有枣子的猪肉。愿世尊出于慈悲接受它。”世尊出于慈悲接受了它。

“尊者！我从世尊面前听闻并领受：‘布施可爱之物者，得可爱物。’尊者！我喜爱这油炸的黄麻叶。愿世尊出于慈悲接受它。”世尊出于慈悲接受了它。

“尊者！我从世尊面前听闻并领受：‘布施可爱之物者，得可爱物。’尊者！我喜爱这除去黑米粒、配有多种汤和多种菜肴的香米饭。愿世尊出于慈悲接受它。”世尊出于慈悲接受了它。

“尊者！我从世尊面前听闻并领受：‘布施可爱之物者，得可爱物。’尊者！我喜爱这些迦尸布。愿世尊出于慈悲而接受它。”世尊出于慈悲接受了它。

“尊者！我从世尊面前听闻并领受：‘布施可爱之物者，得可爱物。’尊者！我喜爱这张床榻，铺着长毛毡、白羊毛毯、绣花毛毯、上等羚羊皮毯，上有顶盖，两端有红色靠枕。然而，尊者，我们知道这个（床榻）对世尊是不合适的。尊者！这块檀香木板价值超过十万。愿世尊出于慈悲接受它。”世尊出于慈悲接受了它。

然后，世尊对毗舍离的郁伽长者说了这随喜（赞叹）的话：

“‘布施可爱物， 即得可爱果，

乐意施正直者， 衣物、卧具、饮食，

以及种种资具。

了知阿罗汉犹如福田后， 他舍弃、布施、无执地（给予），

善士舍弃难舍之物， 布施可爱物者，得可爱果。’”

然后，世尊对毗舍离的郁伽长者说了这随喜（赞叹）的话后，从座位起身离去。后来，毗舍离的郁伽长者去世了。去世后，毗舍离的郁伽长者投生到某一意生（天）身中。

那时，世尊住在舍卫[城]的祇树给孤独园。那时，郁伽天子在后半夜，以殊胜的身色照亮了整个祇园，来到世尊跟前。来到后，问候世尊，然后站在一旁。世尊对站在一旁的郁伽天子说：

“郁伽，是否如你所愿？”

“是的，世尊！确实如我所愿。”

然后，世尊以偈颂对郁伽天子说：

“‘布施可爱物者， 得可爱果；

布施最上物者， 再得最上；

布施最佳物者， 获最佳果；

布施最胜物者， 达最胜处。

凡布施最上、最佳、 最胜物者，

无论投生何处， 皆得长寿与声誉。’”第四；

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 5.1-50)/1.5 Muṇḍarājavagga 文荼王品 (AN 5.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.5 Puññābhisandasutta 五者生福 (AN 5.45)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Puññābhisandasuttaṃ

45. “Pañcime, bhikkhave, puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṃvattanikā iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattanti.

“Katame pañca? Yassa, bhikkhave, bhikkhu cīvaraṃ paribhuñjamāno appamāṇaṃ cetosamādhiṃ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.

“Yassa, bhikkhave, bhikkhu piṇḍapātaṃ paribhuñjamāno…pe… yassa, bhikkhave, bhikkhu vihāraṃ paribhuñjamāno…pe… yassa, bhikkhave, bhikkhu mañcapīṭhaṃ paribhuñjamāno…pe….

“Yassa, bhikkhave, bhikkhu gilānapaccayabhesajjaparikkhāraṃ paribhuñjamāno appamāṇaṃ cetosamādhiṃ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati. Ime kho, bhikkhave, pañca puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṃvattanikā iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattanti.

“Imehi ca pana, bhikkhave, pañcahi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṃ puññassa pamāṇaṃ gahetuṃ – ‘ettako puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattatī’ti. Atha kho asaṅkheyyo appameyyo mahāpuññakkhandhotveva saṅkhaṃ gacchati.

“Seyyathāpi, bhikkhave, mahāsamudde na sukaraṃ udakassa pamāṇaṃ gahetuṃ – ‘ettakāni udakāḷhakānīti vā ettakāni udakāḷhakasatānīti vā ettakāni udakāḷhakasahassānīti vā ettakāni udakāḷhakasatasahassānīti vā; atha kho asaṅkheyyo appameyyo mahāudakakkhandhotveva saṅkhaṃ gacchati’. Evamevaṃ kho, bhikkhave, imehi pañcahi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṃ puññassa pamāṇaṃ gahetuṃ – ‘ettako puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattatī’ti. Atha kho asaṅkheyyo appameyyo mahāpuññakkhandhotveva saṅkhaṃ gacchatī”ti.

“Mahodadhiṃ aparimitaṃ mahāsaraṃ,

Bahubheravaṃ ratnagaṇānamālayaṃ;

Najjo yathā naragaṇasaṅghasevitā [maccha gaṇasaṃghasevitā (syā. kaṃ. ka.) saṃ. ni. 5.1037 passitabbaṃ],

Puthū savantī upayanti sāgaraṃ.

“Evaṃ naraṃ annadapānavatthadaṃ,

Seyyānisajjattharaṇassa dāyakaṃ;

Puññassa dhārā upayanti paṇḍitaṃ,

Najjo yathā vārivahāva sāgaran”ti. pañcamaṃ;

☸---------------------------------------------------------------------

四十五 五种福德的增长

一 “比丘们！有这五种福德的增长、善业的增长，能带来快乐，导向天界，有快乐的果报，能令投生天界，能带来可爱、可喜、可意、利益和安乐。是哪五种呢？

二 比丘们！如果有人布施衣物给一位安住于无量心解脱的比丘使用，那么布施者就能获得无量的福德增长、善业增长，带来快乐，导向天界，有快乐的果报，能令投生天界，能带来可爱、可喜、可意、利益和安乐。

比丘们！如果有人布施饮食给比丘食用……

比丘们！如果有人布施住所给比丘使用……

比丘们！如果有人布施床座给比丘使用……

比丘们！如果有人布施病者所需的医药和资具给比丘使用，而这位比丘安住于无量心解脱，那么布施者就能获得无量的福德增长、善业增长，带来快乐，导向天界，有快乐的果报，能令投生天界，能带来可爱、可喜、可意、利益和安乐。

比丘们！这五种就是福德的增长、善业的增长，能带来快乐，导向天界，有快乐的果报，能令投生天界，能带来可爱、可喜、可意、利益和安乐。

三 比丘们！再者，一位具足这五种福德增长、善业增长的圣弟子，他的福德是难以估量的，要说‘有多少福德增长、善业增长，能带来快乐，导向天界，有快乐的果报，能令投生天界，能带来可爱、可喜、可意、利益和安乐’，这是很难计算的。这只能算作是无量无边、不可计数的巨大福德之聚集。

比丘们！就像大海的水难以估量，要说‘有多少阿罗迦（容量单位）的水，或有多少百阿罗迦的水，或有多少千阿罗迦的水，或有多少十万阿罗迦的水’，这是很难计算的，只能算作是无量无边、不可计数的巨大水量的聚集。同样地，比丘们！具足这五种福德增长、善业增长的圣弟子，他的福德实在难以估量。要说‘有多少福德增长、善业增长，能带来快乐，导向天界，有快乐的果报，能令投生天界，能带来可爱、可喜、可意、利益和安乐’，这只能算作是无量无边、不可计数的巨大福德之聚集。”

无量大海广大湖， 充满珍宝甚可畏；

如众人（鱼群）依止之河， 众流汇入于海洋。

如是施食饮衣物， 施予床座卧具者；

福德流向智慧人， 如众河流向大海。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 5.1-50)/1.5 Muṇḍarājavagga 文荼王品 (AN 5.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.6 Sampadāsutta 五圆足 (AN 5.46)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Sampadāsuttaṃ

46. “Pañcimā, bhikkhave, sampadā. Katamā pañca? Saddhāsampadā, sīlasampadā, sutasampadā, cāgasampadā, paññāsampadā – imā kho, bhikkhave, pañca sampadā”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

四十六 五种圆满成就

一 “比丘们！有这五种圆满成就。是哪五种呢？就是：信成就、戒成就、闻成就、舍成就、慧成就。

比丘们！这就是五种圆满成就。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 5.1-50)/1.5 Muṇḍarājavagga 文荼王品 (AN 5.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.7 Dhanasutta 五财 (AN 5.47)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Dhanasuttaṃ

47. “Pañcimāni, bhikkhave, dhanāni. Katamāni pañca? Saddhādhanaṃ, sīladhanaṃ, sutadhanaṃ, cāgadhanaṃ, paññādhanaṃ.

“Katamañca, bhikkhave, saddhādhanaṃ? Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ – ‘itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavā’ti. Idaṃ vuccati, bhikkhave, saddhādhanaṃ.

“Katamañca, bhikkhave, sīladhanaṃ? Idha, bhikkhave, ariyasāvako pāṇātipātā paṭivirato hoti…pe… surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Idaṃ vuccati, bhikkhave, sīladhanaṃ.

“Katamañca, bhikkhave, sutadhanaṃ? Idha, bhikkhave, ariyasāvako bahussuto hoti…pe… diṭṭhiyā suppaṭividdho. Idaṃ vuccati, bhikkhave, sutadhanaṃ.

“Katamañca, bhikkhave, cāgadhanaṃ? Idha, bhikkhave, ariyasāvako vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato. Idaṃ vuccati, bhikkhave, cāgadhanaṃ.

“Katamañca, bhikkhave, paññādhanaṃ? Idha, bhikkhave, ariyasāvako paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Idaṃ vuccati, bhikkhave, paññādhanaṃ. Imāni kho, bhikkhave, pañca dhanānī”ti.

[a. ni. 4.52] “Yassa saddhā tathāgate, acalā suppatiṭṭhitā;

Sīlañca yassa kalyāṇaṃ, ariyakantaṃ pasaṃsitaṃ.

“Saṅghe pasādo yassatthi, ujubhūtañca dassanaṃ;

Adaliddoti taṃ āhu, amoghaṃ tassa jīvitaṃ.

“Tasmā saddhañca sīlañca, pasādaṃ dhammadassanaṃ;

Anuyuñjetha medhāvī, saraṃ buddhāna sāsanan”ti. sattamaṃ;

☸---------------------------------------------------------------------

四十七 五种财富

一 比丘们！有这五种财富。是哪五种呢？就是：信财、戒财、闻财、舍财、慧财。又，

比丘们！什么是信财呢？

二 比丘们！在此，圣弟子有信心，相信如来的觉悟：‘像这样，世尊是……乃至……天人导师、佛陀、世尊。’比丘们！这称为信财。又，比丘们！什么是戒财呢？

三 比丘们！在此，圣弟子远离杀生……乃至……远离导致放逸的谷酒和果酒等麻醉品。比丘们！这称为戒财。又，比丘们！什么是闻财呢？

四 比丘们！在此，圣弟子博闻强记……乃至……通过正见善于通达（法义）。比丘们！这称为闻财。又，比丘们！什么是舍财呢？

五 比丘们！在此，圣弟子居家时，心离悭吝的污垢，乐于施舍，伸手（布施），喜好弃舍，乐于应求，欢喜分享布施。比丘们！这称为舍财。又，比丘们！什么是慧财呢？

六 比丘们！在此，圣弟子有智慧，具足了知（五蕴）生灭、导向解脱、彻底灭尽苦的圣者智慧。比丘们！这称为慧财。

比丘们！这就是五种财富。”

于如来有不动信， 善确立且值得赞；

持守善妙圣者戒， 于僧伽有净信心；

若见解正直不偏， 此人可称不贫穷，

他的生命不空过。 因此信心与持戒，

净信以及法之见， 智者应当勤修习，

忆念诸佛之教导。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 5.1-50)/1.5 Muṇḍarājavagga 文荼王品 (AN 5.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.8 Alabbhanīyaṭhānasutta 不得五处 (AN 5.48)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Alabbhanīyaṭhānasuttaṃ

48. “Pañcimāni, bhikkhave, alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ. Katamāni pañca? ‘Jarādhammaṃ mā jīrī’ti alabbhanīyaṃ ṭhānaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ. ‘Byādhidhammaṃ mā byādhīyī’ti [vyādhidhammaṃ “mā vyādhīyī”ti (sī. pī.)] …pe… ‘maraṇadhammaṃ mā mīyī’ti… ‘khayadhammaṃ mā khīyī’ti… ‘nassanadhammaṃ mā nassī’ti alabbhanīyaṃ ṭhānaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ.

“Assutavato, bhikkhave, puthujjanassa jarādhammaṃ jīrati. So jarādhamme jiṇṇe na iti paṭisañcikkhati – ‘na kho mayhevekassa [mayhamevekassa (sī.)] jarādhammaṃ jīrati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ jarādhammaṃ jīrati. Ahañceva [ahañce (?)] kho pana jarādhamme jiṇṇe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ [kammantopi nappavatteyya (ka.)], amittāpi attamanā assu, mittāpi dummanā assū’ti. So jarādhamme jiṇṇe socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati. Ayaṃ vuccati, bhikkhave – ‘assutavā puthujjano viddho savisena sokasallena attānaṃyeva paritāpeti’”.

“Puna caparaṃ, bhikkhave, assutavato puthujjanassa byādhidhammaṃ byādhīyati…pe… maraṇadhammaṃ mīyati… khayadhammaṃ khīyati… nassanadhammaṃ nassati. So nassanadhamme naṭṭhe na iti paṭisañcikkhati – ‘na kho mayhevekassa nassanadhammaṃ nassati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ nassanadhammaṃ nassati. Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So nassanadhamme naṭṭhe socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati. Ayaṃ vuccati, bhikkhave – ‘assutavā puthujjano viddho savisena sokasallena attānaṃyeva paritāpeti’”.

“Sutavato ca kho, bhikkhave, ariyasāvakassa jarādhammaṃ jīrati. So jarādhamme jiṇṇe iti paṭisañcikkhati – ‘na kho mayhevekassa jarādhammaṃ jīrati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ jarādhammaṃ jīrati. Ahañceva kho pana jarādhamme jiṇṇe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So jarādhamme jiṇṇe na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. Ayaṃ vuccati, bhikkhave – ‘sutavā ariyasāvako abbuhi [abbahi (sī.)] savisaṃ sokasallaṃ, yena viddho assutavā puthujjano attānaṃyeva paritāpeti. Asoko visallo ariyasāvako attānaṃyeva parinibbāpeti’”.

“Puna caparaṃ, bhikkhave, sutavato ariyasāvakassa byādhidhammaṃ byādhīyati…pe… maraṇadhammaṃ mīyati… khayadhammaṃ khīyati… nassanadhammaṃ nassati. So nassanadhamme naṭṭhe iti paṭisañcikkhati – ‘na kho mayhevekassa nassanadhammaṃ nassati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ nassanadhammaṃ nassati. Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So nassanadhamme naṭṭhe na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. Ayaṃ vuccati, bhikkhave – ‘sutavā ariyasāvako abbuhi savisaṃ sokasallaṃ, yena viddho assutavā puthujjano attānaṃyeva paritāpeti. Asoko visallo ariyasāvako attānaṃyeva parinibbāpetī’”ti.

“Imāni kho, bhikkhave, pañca alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti.

[jā. 1.5.96 jātakepi] “Na socanāya paridevanāya,

Atthodha labbhā [attho idha labbhati (syā.), attho idha labbhā (pī.)] api appakopi;

Socantamenaṃ dukhitaṃ viditvā,

Paccatthikā attamanā bhavanti.

“Yato ca kho paṇḍito āpadāsu,

Na vedhatī atthavinicchayaññū;

Paccatthikāssa dukhitā bhavanti,

Disvā mukhaṃ avikāraṃ purāṇaṃ.

“Jappena mantena subhāsitena,

Anuppadānena paveṇiyā vā;

Yathā yathā yattha [yathā yathā yattha yattha (ka.)] labhetha atthaṃ,

Tathā tathā tattha parakkameyya.

“Sace pajāneyya alabbhaneyyo,

Mayāva [mayā vā (syā. kaṃ. pī.)] aññena vā esa attho;

Asocamāno adhivāsayeyya,

Kammaṃ daḷhaṃ kinti karomi dānī”ti. aṭṭhamaṃ;

☸---------------------------------------------------------------------

四十八 五种不可得的情况

一 “比丘们！无论是沙门、婆罗门、天神、魔罗、梵天，或世间任何其他人，都无法得到这五种情况。是哪五种呢？

二 无论是沙门、婆罗门、天神、魔罗、梵天，或世间任何其他人，都无法得到：‘愿我这有衰老之法（身体）不要衰老！’；……‘愿我这有疾病之法不要生病！’；……‘愿我这有死亡之法不要死亡！’；……‘愿我这有毁坏之法不要毁坏！’；无论是沙门、婆罗门、天神、魔罗、梵天，或世间任何其他人，都无法得到：‘愿我这有灭亡之法不要灭亡！’

三 比丘们！未听闻（佛法）的凡夫，其具有衰老之法（身体）衰老了。当他经历衰老时，他不如理思惟：‘并非只有我一人具有衰老之法会衰老，实际上，所有众生的来去、生死轮回中，一切众生具有衰老之法都会衰老。如果我因为衰老而忧愁、悲伤、哭泣、捶胸顿足、陷入迷乱，那么我也会食不下咽，身体容貌也会变丑，工作也会无法进行，敌人会高兴，朋友会忧伤。’他在衰老时，忧愁、悲伤、哭泣、捶胸顿足、陷入迷乱。

比丘们！这称为未听闻（佛法）的凡夫，他被那支有毒的忧愁之箭射中，只会折磨自己。

四 再者，比丘们！未听闻（佛法）的凡夫，其具有疾病之法生病了……其具有死亡之法死亡了……其具有毁坏之法毁坏了……其具有灭亡之法灭亡了。当他经历灭亡时，他不如理思惟：‘并非只有我一人具有灭亡之法会灭亡，实际上，所有众生的来去、生死轮回中，一切众生具有灭亡之法都会灭亡。如果我因为灭亡而忧愁、悲伤、哭泣、捶胸顿足、陷入迷乱，那么我也会食不下咽，身体容貌也会变丑，工作也会无法进行，敌人会高兴，朋友会忧伤。’他在灭亡时，忧愁、悲伤、哭泣、捶胸顿足、陷入迷乱。

比丘们！这称为未听闻（佛法）的凡夫，他被那支有毒的忧愁之箭射中，只会折磨自己。

五 比丘们！然而，听闻了（佛法）的圣弟子，其具有衰老之法也会衰老。但他经历衰老时，如理思惟：‘并非只有我一人具有衰老之法会衰老，实际上，所有众生的来去、生死轮回中，一切众生具有衰老之法都会衰老。如果我因为衰老而忧愁、悲伤、哭泣、捶胸顿足、陷入迷乱，那么我也会食不下咽，身体容貌也会变丑，工作也会无法进行，敌人会高兴，朋友会忧伤。’他在衰老时，不忧愁、不悲伤、不哭泣、不捶胸顿足、不陷入迷乱。

比丘们！这称为听闻了（佛法）的圣弟子，他已经拔除了那支有毒的忧愁之箭。未听闻（佛法）的凡夫被这支箭射中而折磨自己；而圣弟子，则无忧、无箭，使自己完全平息（进入寂静）。

六 再者，比丘们！听闻了（佛法）的圣弟子，其具有疾病之法也会生病……其具有死亡之法也会死亡……其具有毁坏之法也会毁坏……其具有灭亡之法也会灭亡。但他经历灭亡时，如理思惟：‘并非只有我一人具有灭亡之法会灭亡，实际上，所有众生的来去、生死轮回中，一切众生具有灭亡之法都会灭亡。如果我因为灭亡而忧愁、悲伤、哭泣、捶胸顿足、陷入迷乱，那么我也会食不下咽，身体容貌也会变丑，工作也会无法进行，敌人会高兴，朋友会忧伤。’他在灭亡时，不忧愁、不悲伤、不哭泣、不捶胸顿足、不陷入迷乱。

比丘们！这称为听闻了（佛法）的圣弟子，他已经拔除了那支有毒的忧愁之箭。未听闻（佛法）的凡夫被这支箭射中而折磨自己；而圣弟子，则无忧、无箭，使自己完全平息（进入寂静）。

比丘们！无论是沙门、婆罗门、天神、魔罗、梵天，或世间任何其他人，都无法得到这五种情况。”

通过忧伤和悲叹， 在此世得不到益处，哪怕一点点；

敌人知道他忧伤痛苦， 反而会心中窃喜。

然而当智者身处逆境， 通达义理决断者，毫不动摇；

他的敌人反而痛苦， 看到他面容一如往常，毫无变化。

通过祈祷、咒语、善言， 布施或遵循传统；

无论用何种方式能获得利益， 都应该在各方面努力精进。

如果了知这个目标， 是自己或他人都无法得到的；

就应不忧伤地忍受， （思惟：）业力如此强大，我现在又能做什么呢？

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 5.1-50)/1.5 Muṇḍarājavagga 文荼王品 (AN 5.41-50)”

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【经名】 1.5.9 Kosalasutta 憍萨罗王 (AN 5.49)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Kosalasuttaṃ

49. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

(Tena kho pana samayena mallikā devī kālaṅkatā hoti.) [( ) natthi (sī.)] Atha kho aññataro puriso yena rājā pasenadi kosalo tenupasaṅkami; upasaṅkamitvā rañño pasenadissa kosalassa upakaṇṇake āroceti – “mallikā devī, deva [deva devī (syā. kaṃ. pī.)], kālaṅkatā”ti. Evaṃ vutte rājā pasenadi kosalo dukkhī dummano pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.

Atha kho bhagavā rājānaṃ pasenadiṃ kosalaṃ dukkhiṃ dummanaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā rājānaṃ pasenadiṃ kosalaṃ etadavoca – “pañcimāni, mahārāja, alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ. Katamāni pañca? ‘Jarādhammaṃ mā jīrī’ti alabbhanīyaṃ ṭhānaṃ…pe… na socanāya paridevanāya…pe… kammaṃ daḷhaṃ kinti karomi dānī”ti. Navamaṃ.

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四十九 憍萨罗王

一 有一次，世尊住在舍卫城的祇树给孤独园。那时，憍萨罗国波斯匿王来到世尊那里。到了之后，向世尊问候行礼，然后坐在一边。当时，国王的夫人摩利迦刚刚去世。这时，有个人来到憍萨罗国波斯匿王那里，到了之后，在国王耳边禀告说：“大王！摩利迦夫人去世了。”听到这话，憍萨罗国波斯匿王立刻变得痛苦、忧愁、双肩下垂、低头沉思、茫然失措地坐着。这时，世尊觉察到憍萨罗国波斯匿王痛苦、忧愁、双肩下垂、低头沉思、茫然失措的样子，便对憍萨罗国波斯匿王说：

二 “大王！无论是沙门、婆罗门、天神、魔罗、梵天，或世间任何其他人，都无法得到这五种情况。是哪五种呢？

无论是沙门、婆罗门、天神、魔罗、梵天，或世间任何其他人，都无法得到：‘愿我这有衰老之法（身体）不要衰老！’……乃至……

“通过忧伤和悲叹……乃至……（业力）如此强大，我现在又能做什么呢？” [参照前第四十八经的偈颂]

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 5.1-50)/1.5 Muṇḍarājavagga 文荼王品 (AN 5.41-50)”

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【经名】 1.5.10 Nāradasutta 具寿那罗陀 (AN 5.50)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Nāradasuttaṃ

50. Ekaṃ samayaṃ āyasmā nārado pāṭaliputte viharati kukkuṭārāme. Tena kho pana samayena muṇḍassa rañño bhaddā devī kālaṅkatā hoti piyā manāpā. So bhaddāya deviyā kālaṅkatāya piyāya manāpāya neva nhāyati [nahāyati (sī. syā. kaṃ. pī.)] na vilimpati na bhattaṃ bhuñjati na kammantaṃ payojeti – rattindivaṃ [rattidivaṃ (ka.)] bhaddāya deviyā sarīre ajjhomucchito. Atha kho muṇḍo rājā piyakaṃ kosārakkhaṃ [sokārakkhaṃ (syā.)] āmantesi – “tena hi, samma piyaka, bhaddāya deviyā sarīraṃ āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujjatha, yathā mayaṃ bhaddāya deviyā sarīraṃ cirataraṃ passeyyāmā”ti. “Evaṃ, devā”ti kho piyako kosārakkho muṇḍassa rañño paṭissutvā bhaddāya deviyā sarīraṃ āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujji.

Atha kho piyakassa kosārakkhassa etadahosi – “imassa kho muṇḍassa rañño bhaddā devī kālaṅkatā piyā manāpā. So bhaddāya deviyā kālaṅkatāya piyāya manāpāya neva nhāyati na vilimpati na bhattaṃ bhuñjati na kammantaṃ payojeti – rattindivaṃ bhaddāya deviyā sarīre ajjhomucchito. Kaṃ [kiṃ (ka.)] nu kho muṇḍo rājā samaṇaṃ vā brāhmaṇaṃ vā payirupāseyya, yassa dhammaṃ sutvā sokasallaṃ pajaheyyā”ti!

Atha kho piyakassa kosārakkhassa etadahosi – “ayaṃ kho āyasmā nārado pāṭaliputte viharati kukkuṭārāme. Taṃ kho panāyasmantaṃ nāradaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘paṇḍito viyatto [vyatto (sī. pī.), byatto (syā. kaṃ., dī. ni. 2.407)] medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho ceva [buddho ceva (ka.)] arahā ca’ [arahā cā’ti (?)]. Yaṃnūna muṇḍo rājā āyasmantaṃ nāradaṃ payirupāseyya, appeva nāma muṇḍo rājā āyasmato nāradassa dhammaṃ sutvā sokasallaṃ pajaheyyā”ti.

Atha kho piyako kosārakkho yena muṇḍo rājā tenupasaṅkami; upasaṅkamitvā muṇḍaṃ rājānaṃ etadavoca – “ayaṃ kho, deva, āyasmā nārado pāṭaliputte viharati kukkuṭārāme. Taṃ kho panāyasmantaṃ nāradaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘paṇḍito viyatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho ceva arahā ca’ [arahā cā’ti (?)]. Yadi pana devo āyasmantaṃ nāradaṃ payirupāseyya, appeva nāma devo āyasmato nāradassa dhammaṃ sutvā sokasallaṃ pajaheyyā”ti. “Tena hi, samma piyaka, āyasmantaṃ nāradaṃ paṭivedehi. Kathañhi nāma mādiso samaṇaṃ vā brāhmaṇaṃ vā vijite vasantaṃ pubbe appaṭisaṃvidito upasaṅkamitabbaṃ maññeyyā”ti! “Evaṃ, devā”ti kho piyako kosārakkho muṇḍassa rañño paṭissutvā yenāyasmā nārado tenupasaṅkami; upasaṅkamitvā āyasmantaṃ nāradaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho piyako kosārakkho āyasmantaṃ nāradaṃ etadavoca –

“Imassa, bhante, muṇḍassa rañño bhaddā devī kālaṅkatā piyā manāpā. So bhaddāya deviyā kālaṅkatāya piyāya manāpāya neva nhāyati na vilimpati na bhattaṃ bhuñjati na kammantaṃ payojeti – rattindivaṃ bhaddāya deviyā sarīre ajjhomucchito. Sādhu, bhante, āyasmā nārado muṇḍassa rañño tathā dhammaṃ desetu yathā muṇḍo rājā āyasmato nāradassa dhammaṃ sutvā sokasallaṃ pajaheyyā”ti. “Yassadāni, piyaka, muṇḍo rājā kālaṃ maññatī”ti.

Atha kho piyako kosārakkho uṭṭhāyāsanā āyasmantaṃ nāradaṃ abhivādetvā padakkhiṇaṃ katvā yena muṇḍo rājā tenupasaṅkami; upasaṅkamitvā muṇḍaṃ rājānaṃ etadavoca – “katāvakāso kho, deva, āyasmatā nāradena. Yassadāni devo kālaṃ maññatī”ti. “Tena hi, samma piyaka, bhadrāni bhadrāni yānāni yojāpehī”ti. “Evaṃ, devā”ti kho piyako kosārakkho muṇḍassa rañño paṭissutvā bhadrāni bhadrāni yānāni yojāpetvā muṇḍaṃ rājānaṃ etadavoca – “yuttāni kho te, deva, bhadrāni bhadrāni yānāni. Yassadāni devo kālaṃ maññatī”ti.

Atha kho muṇḍo rājā bhadraṃ yānaṃ [bhadraṃ bhadraṃ yānaṃ (syā. kaṃ. ka.), bhaddaṃ yānaṃ (pī.)] abhiruhitvā bhadrehi bhadrehi yānehi yena kukkuṭārāmo tena pāyāsi mahaccā [mahacca (bahūsu)] rājānubhāvena āyasmantaṃ nāradaṃ dassanāya. Yāvatikā yānassa bhūmi yānena gantvā, yānā paccorohitvā pattikova ārāmaṃ pāvisi. Atha kho muṇḍo rājā yena āyasmā nārado tenupasaṅkami; upasaṅkamitvā āyasmantaṃ nāradaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho muṇḍaṃ rājānaṃ āyasmā nārado etadavoca –

“Pañcimāni, mahārāja, alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ. Katamāni pañca? ‘Jarādhammaṃ mā jīrī’ti alabbhanīyaṃ ṭhānaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ. ‘Byādhidhammaṃ mā byādhīyī’ti…pe… ‘maraṇadhammaṃ mā mīyī’ti… ‘khayadhammaṃ mā khīyī’ti… ‘nassanadhammaṃ mā nassī’ti alabbhanīyaṃ ṭhānaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ.

“Assutavato, mahārāja, puthujjanassa jarādhammaṃ jīrati. So jarādhamme jiṇṇe na iti paṭisañcikkhati – ‘na kho mayhevekassa jarādhammaṃ jīrati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ jarādhammaṃ jīrati. Ahañceva kho pana jarādhamme jiṇṇe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So jarādhamme jiṇṇe socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati. Ayaṃ vuccati, mahārāja – ‘assutavā puthujjano viddho savisena sokasallena attānaṃyeva paritāpeti’”.

“Puna caparaṃ, mahārāja, assutavato puthujjanassa byādhidhammaṃ byādhīyati…pe… maraṇadhammaṃ mīyati… khayadhammaṃ khīyati… nassanadhammaṃ nassati. So nassanadhamme naṭṭhe na iti paṭisañcikkhati – ‘na kho mayhevekassa nassanadhammaṃ nassati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ nassanadhammaṃ nassati. Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So nassanadhamme naṭṭhe socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati. Ayaṃ vuccati, mahārāja – ‘assutavā puthujjano viddho savisena sokasallena attānaṃyeva paritāpeti’”.

“Sutavato ca kho, mahārāja, ariyasāvakassa jarādhammaṃ jīrati. So jarādhamme jiṇṇe iti paṭisañcikkhati – ‘na kho mayhevekassa jarādhammaṃ jīrati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ jarādhammaṃ jīrati. Ahañceva kho pana jarādhamme jiṇṇe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So jarādhamme jiṇṇe na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. Ayaṃ vuccati, mahārāja – ‘sutavā ariyasāvako abbuhi savisaṃ sokasallaṃ, yena viddho assutavā puthujjano attānaṃyeva paritāpeti. Asoko visallo ariyasāvako attānaṃyeva parinibbāpeti’”.

“Puna caparaṃ, mahārāja, sutavato ariyasāvakassa byādhidhammaṃ byādhīyati…pe… maraṇadhammaṃ mīyati… khayadhammaṃ khīyati… nassanadhammaṃ nassati. So nassanadhamme naṭṭhe iti paṭisañcikkhati – ‘na kho mayhevekassa nassanadhammaṃ nassati, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ nassanadhammaṃ nassati. Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṃ kilameyyaṃ parideveyyaṃ, urattāḷiṃ kandeyyaṃ, sammohaṃ āpajjeyyaṃ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṃ okkameyya, kammantāpi nappavatteyyuṃ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So nassanadhamme naṭṭhe na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. Ayaṃ vuccati, mahārāja – ‘sutavā ariyasāvako abbuhi savisaṃ sokasallaṃ, yena viddho assutavā puthujjano attānaṃyeva paritāpeti. Asoko visallo ariyasāvako attānaṃyeva parinibbāpeti ’”.

“Imāni kho, mahārāja, pañca alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti.

“Na socanāya paridevanāya,

Atthodha labbhā api appakopi;

Socantamenaṃ dukhitaṃ viditvā,

Paccatthikā attamanā bhavanti.

“Yato ca kho paṇḍito āpadāsu,

Na vedhatī atthavinicchayaññū;

Paccatthikāssa dukhitā bhavanti,

Disvā mukhaṃ avikāraṃ purāṇaṃ.

“Jappena mantena subhāsitena,

Anuppadānena paveṇiyā vā;

Yathā yathā yattha labhetha atthaṃ,

Tathā tathā tattha parakkameyya.

“Sace pajāneyya alabbhaneyyo,

Mayāva aññena vā esa attho;

Asocamāno adhivāsayeyya,

Kammaṃ daḷhaṃ kinti karomi dānī”ti [jā. 1 jātakepi].

Evaṃ vutte muṇḍo rājā āyasmantaṃ nāradaṃ etadavoca – “ko nāmo [ko nu kho (sī. pī.)] ayaṃ, bhante, dhammapariyāyo”ti? “Sokasallaharaṇo nāma ayaṃ, mahārāja, dhammapariyāyo”ti. “Taggha, bhante, sokasallaharaṇo [taggha bhante sokasallaharaṇo, taggha bhante sokasallaharaṇo (sī. syā. kaṃ. pī.)]! Imañhi me, bhante, dhammapariyāyaṃ sutvā sokasallaṃ pahīnan”ti.

Atha kho muṇḍo rājā piyakaṃ kosārakkhaṃ āmantesi – “tena hi, samma piyaka, bhaddāya deviyā sarīraṃ jhāpetha; thūpañcassā karotha. Ajjatagge dāni mayaṃ nhāyissāma ceva vilimpissāma bhattañca bhuñjissāma kammante ca payojessāmā”ti. Dasamaṃ.

Muṇḍarājavaggo pañcamo.

Tassuddānaṃ –

Ādiyo sappuriso iṭṭhā, manāpadāyībhisandaṃ;

Sampadā ca dhanaṃ ṭhānaṃ, kosalo nāradena cāti.

Paṭhamapaṇṇāsakaṃ samattaṃ.

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五十 尊者那罗陀

一 有一次，尊者那罗陀住在波吒厘子城（华氏城）的鸡园。当时，文荼王的夫人——可爱可意的跋陀去世了。国王因为他可爱可意的夫人去世，就不再沐浴、不涂香油、不吃饭、不处理公务，日夜沉溺于对跋陀夫人遗体的执着中。这时，文荼王对财务官披亚卡说：“亲爱的披亚卡！你去把跋陀夫人的遗体放进铁制的油槽里，再用另一个特制的铁槽盖上，这样我们就能更长久地看到跋陀夫人的遗体了。” “遵命，大王！”财务官披亚卡回答文荼王后，便将跋陀夫人的遗体放入铁制的油槽，用特制的铁槽盖好。这时，财务官披亚卡心想：“这位文荼王，他可爱可意的夫人跋陀去世了，他因为夫人去世，就不沐浴、不涂油、不吃饭、不处理公务，日夜沉溺于对跋陀夫人遗体的执着中。文荼王应该去亲近哪位沙门或婆罗门，听闻他的法教，才能拔除这忧愁的毒箭呢？”他又想：“尊者那罗陀正住在波吒厘子城的鸡园。而且，关于尊者那罗陀，有这样美好的声誉广为流传：‘他是一位博学、明辨、聪慧、多闻、善于言谈、辩才无碍、年长且已证得阿罗汉果的人。’如果文荼王去亲近尊者那罗陀，听闻尊者那罗陀的法教，或许就能拔除这忧愁的毒箭吧？”于是，财务官披亚卡就去到文荼王那里，到了之后对文荼王说：

“大王！那位尊者那罗陀正住在波吒厘子城的鸡园。关于他，有这样美好的声誉广为流传：‘他是一位博学、明辨、聪慧、多闻、善于言谈、辩才无碍、年长且已证得阿罗汉果的人。’如果大王去亲近尊者那罗陀，听闻他的法教，或许就能拔除这忧愁的毒箭吧？”

“既然如此，亲爱的披亚卡！你去告知尊者那罗陀吧！像我这样的人，对于住在自己领土内的沙门或婆罗门，岂能事先不打招呼就去拜访呢？”

“是的，大王！”财务官披亚卡回答文荼王后，就去到尊者那罗陀那里。到了之后，向尊者那罗陀行礼问候，然后坐在一边。坐定后，财务官披亚卡对尊者那罗陀说：

“尊者！这位文荼王，他可爱可意的夫人跋陀去世了。他因为夫人去世，就不沐浴、不涂油、不吃饭、不处理公务，日夜沉溺于对跋陀夫人遗体的执着中。尊者！如果您能为文荼王开示法要，让他听闻您的法教后能够拔除忧愁的毒箭，那就太好了。”

“披亚卡！现在对文荼王来说正是时候。只要他认为时机合适，任何时候都可以。”

这时，财务官披亚卡从座位上起来，向尊者那罗陀行礼，右绕（表示尊敬）后，回到文荼王那里。到了之后，对文荼王说：

“大王！尊者那罗陀已经同意会面了。只要大王您认为时机合适，任何时候都可以去。”

“既然如此，亲爱的披亚卡！现在就准备好那些上好的车乘吧！”

“是的，大王！”财务官披亚卡回答文荼王后，准备好了许多上好的车乘，然后对文荼王说：“大王！为您准备的上好车乘已经备妥了。”

二 那时，文荼王登上一辆上好的车，带着许多上好的车乘随行，为了拜见尊者那罗陀，以盛大的国王威仪，朝着鸡园的方向前进。乘车走完所有能通车的路段后，便下车步行进入园林。就这样，文荼王来到尊者那罗陀那里。到了之后，向尊者那罗陀行礼问候，然后坐在一边。尊者那罗陀对坐在一边的文荼王说：

“大王！无论是沙门、婆罗门、天神、魔罗、梵天，或世间任何其他人，都无法得到这五种情况。是哪五种呢？……[乃至]……通过忧伤和悲叹……[乃至]……（业力）如此强大，我现在又能做什么呢？” [参照第四十八经第二至六节]

八 听完这番话，文荼王对尊者那罗陀说：

“尊者！这个法门叫什么名字呢？”

“大王！这个法门名为‘拔除忧箭’。”

“尊者！啊！真的拔除了忧愁的毒箭！尊者！啊！真的拔除了忧愁的毒箭！尊者！我听了这个法门，忧愁的毒箭真的被拔除了！”

这时，文荼王就对财务官披亚卡说：

“既然这样，亲爱的披亚卡！去火化跋陀夫人的遗体，并为她建造一座塔吧。从今天起，我将开始沐浴、涂油、吃饭，并且处理公务。”

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 5.51-100)/2.1 Nīvaraṇavagga 盖品 (AN 5.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.1 Āvaraṇasutta 五障碍 (AN 5.51)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyapaṇṇāsakaṃ

(6) 1. Nīvaraṇavaggo

1. Āvaraṇasuttaṃ

51. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Pañcime, bhikkhave, āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā. Katame pañca? Kāmacchando, bhikkhave, āvaraṇo nīvaraṇo cetaso ajjhāruho paññāya dubbalīkaraṇo. Byāpādo, bhikkhave, āvaraṇo nīvaraṇo cetaso ajjhāruho paññāya dubbalīkaraṇo. Thinamiddhaṃ, bhikkhave, āvaraṇaṃ nīvaraṇaṃ cetaso ajjhāruhaṃ paññāya dubbalīkaraṇaṃ. Uddhaccakukkuccaṃ, bhikkhave, āvaraṇaṃ nīvaraṇaṃ cetaso ajjhāruhaṃ paññāya dubbalīkaraṇaṃ. Vicikicchā, bhikkhave, āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā. Ime kho, bhikkhave, pañca āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā.

“So vata, bhikkhave, bhikkhu ime pañca āvaraṇe nīvaraṇe cetaso ajjhāruhe paññāya dubbalīkaraṇe appahāya, abalāya paññāya dubbalāya attatthaṃ vā ñassati paratthaṃ vā ñassati ubhayatthaṃ vā ñassati uttari [uttariṃ (sī. syā. kaṃ. pī.)] vā manussadhammā alamariyañāṇadassanavisesaṃ sacchikarissatīti netaṃ ṭhānaṃ vijjati. Seyyathāpi, bhikkhave, nadī pabbateyyā dūraṅgamā [dūragamā (sī.)] sīghasotā hārahārinī. Tassā puriso ubhato naṅgalamukhāni vivareyya. Evañhi so, bhikkhave, majjhe nadiyā soto vikkhitto visaṭo byādiṇṇo neva [na ceva (ka.)] dūraṅgamo assa na [na ca (ka.)] sīghasoto na [na ca (ka.)] hārahārī [hārahāriṇī (sī.)]. Evamevaṃ kho, bhikkhave, so vata bhikkhu ime pañca āvaraṇe nīvaraṇe cetaso ajjhāruhe paññāya dubbalīkaraṇe appahāya, abalāya paññāya dubbalāya attatthaṃ vā ñassati paratthaṃ vā ñassati ubhayatthaṃ vā ñassati uttari vā manussadhammā alamariyañāṇadassanavisesaṃ sacchikarissatīti netaṃ ṭhānaṃ vijjati.

“So vata, bhikkhave, bhikkhu ime pañca āvaraṇe nīvaraṇe cetaso ajjhāruhe paññāya dubbalīkaraṇe pahāya, balavatiyā paññāya attatthaṃ vā ñassati paratthaṃ vā ñassati ubhayatthaṃ vā ñassati uttari vā manussadhammā alamariyañāṇadassanavisesaṃ sacchikarissatīti ṭhānametaṃ vijjati. Seyyathāpi, bhikkhave, nadī pabbateyyā dūraṅgamā sīghasotā hārahārinī. Tassā puriso ubhato naṅgalamukhāni pidaheyya. Evañhi so, bhikkhave, majjhe nadiyā soto avikkhitto avisaṭo abyādiṇṇo dūraṅgamo ceva assa sīghasoto ca hārahārī ca. Evamevaṃ kho, bhikkhave, so vata bhikkhu ime pañca āvaraṇe nīvaraṇe cetaso ajjhāruhe paññāya dubbalīkaraṇe pahāya, balavatiyā paññāya attatthaṃ vā ñassati paratthaṃ vā ñassati ubhayatthaṃ vā ñassati uttari vā manussadhammā alamariyañāṇadassanavisesaṃ sacchikarissatīti ṭhānametaṃ vijjatī”ti. Paṭhamaṃ.

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第六 盖品

五十一 五障碍

一 如是我听闻。一时，世尊住在舍卫[城]的祇树给孤独园。在那里，世尊对诸比丘说：

‘诸比丘！’那些比丘回答世尊：‘大德！’世尊这样说：

二 ‘诸比丘！这五种是障碍、是盖，它们蒙蔽心智、削弱智慧。是哪五种呢？

三 诸比丘！感官欲乐（贪欲）是障碍、是盖，蒙蔽心智、削弱智慧。诸比丘！瞋恚是障碍、是盖，蒙蔽心智、削弱智慧。诸比丘！昏沉睡眠是障碍、是盖，蒙蔽心智、削弱智慧。诸比丘！掉举追悔是障碍、是盖，蒙蔽心智、削弱智慧。诸比丘！疑是障碍、是盖，蒙蔽心智、削弱智慧。

诸比丘！这五种就是障碍、是盖，蒙蔽心智、削弱智慧。

四 诸比丘！如果比丘没有断除这五种障碍、盖，这些蒙蔽心智、削弱智慧的法，以虚弱、无力的智慧，他想要了知自己的利益，或他人的利益，或自他双方的利益，或者想证得超越凡人的、足以称为圣者的知见殊胜境界，这是不可能的。

诸比丘！譬如有一条源自山区的河流，流向远方，水流湍急，能冲走沿途的东西。如果有人在它两岸各开一道引水渠。这样，诸比丘！河流中间的水流就会被分散、扩散、岔开，因此无法流向远方，水流不再湍急，也不能冲走东西。同样地，诸比丘！如果比丘没有断除这五种障碍、盖，这些蒙蔽心智、削弱智慧的法，以虚弱、无力的智慧，他想要了知自己的利益，或他人的利益，或自他双方的利益，或者想证得超越凡人的、足以称为圣者的知见殊胜境界，这是不可能的。

五 诸比丘！如果比丘断除了这五种障碍、盖，这些蒙蔽心智、削弱智慧的法，以强有力的智慧，他能够了知自己的利益，或他人的利益，或自他双方的利益，并且能够证得超越凡人的、足以称为圣者的知见殊胜境界，这是可能的。

诸比丘！譬如有一条源自山区的河流，流向远方，水流湍急，能冲走沿途的东西。如果有人把它两岸的引水渠口都堵塞了。这样，诸比丘！河流中间的水流就不会被分散、扩散、岔开，因此能够流向远方，水流湍急，也能冲走东西。同样地，诸比丘！如果比丘断除了这五种障碍、盖，这些蒙蔽心智、削弱智慧的法，以强有力的智慧，他能够了知自己的利益，或他人的利益，或自他双方的利益，并且能够证得超越凡人的、足以称为圣者的知见殊胜境界，这是可能的。’第一经终。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 5.51-100)/2.1 Nīvaraṇavagga 盖品 (AN 5.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.2 Akusalarāsisutta 五不善聚 (AN 5.52)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Akusalarāsisuttaṃ

52. “Akusalarāsīti, bhikkhave, vadamāno pañca nīvaraṇe [ime pañca nīvaraṇe (sī.)] sammā vadamāno vadeyya. Kevalo hāyaṃ [hayaṃ (sī.), cāyaṃ (syā. kaṃ.), sāyaṃ (ka.)], bhikkhave, akusalarāsi yadidaṃ pañca nīvaraṇā. Katame pañca? Kāmacchandanīvaraṇaṃ, byāpādanīvaraṇaṃ, thinamiddhanīvaraṇaṃ, uddhaccakukkuccanīvaraṇaṃ, vicikicchānīvaraṇaṃ. Akusalarāsīti, bhikkhave, vadamāno ime pañca nīvaraṇe sammā vadamāno vadeyya. Kevalo hāyaṃ, bhikkhave, akusalarāsi yadidaṃ pañca nīvaraṇā”ti. Dutiyaṃ.

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五十二 五不善聚

一 ‘诸比丘！如果有人要正确地描述“不善聚”（不善法之总集），那么他应该说，这五盖就是不善聚。诸比丘！这五盖确实是纯粹的不善聚。是哪五种呢？

二 即是感官欲乐盖（贪欲盖）、瞋恚盖、昏沉睡眠盖、掉举追悔盖、疑盖。

诸比丘！如果有人要正确地描述“不善聚”，那么他应该说，这五盖就是不善聚。诸比丘！这五盖确实是纯粹的不善聚。’第二经终。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 5.51-100)/2.1 Nīvaraṇavagga 盖品 (AN 5.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.3 Padhāniyaṅgasutta 五精勤支 (AN 5.53)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Padhāniyaṅgasuttaṃ

53. “Pañcimāni, bhikkhave, padhāniyaṅgāni. Katamāni pañca? Idha, bhikkhave, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṃ – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Appābādho hoti appātaṅko; samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya; asaṭho hoti amāyāvī; yathābhūtaṃ attānaṃ āvikattā satthari vā viññūsu vā sabrahmacārīsu; āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu; paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Imāni kho, bhikkhave, pañca padhāniyaṅgānī”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

五十三 五精勤支

一 ‘诸比丘！有这五种精勤的要素（有助于努力修行的条件）。是哪五种呢？

二 诸比丘！在此，比丘具足信心，相信如来的觉悟：‘像这样，世尊是阿罗汉、正等觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。’他少病少恼，消化功能良好，不寒不热，适中，堪能精勤修行。他不狡诈，不虚伪，能在导师或具智慧的同梵行者面前如实地展现自己。他发起精进，为断除不善法、具足善法而住，有力量，勇猛坚定，在善法上不放弃责任。他具足智慧，拥有了知（诸法）生灭、导向圣道、能彻底灭尽苦的智慧。

诸比丘！这五种就是精勤的要素。’第三经终。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 5.51-100)/2.1 Nīvaraṇavagga 盖品 (AN 5.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.4 Samayasutta 五种不适宜（精勤）的时机 (AN 5.54)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Samayasuttaṃ

54. “Pañcime, bhikkhave, asamayā padhānāya. Katame pañca? Idha, bhikkhave, bhikkhu jiṇṇo hoti jarāyābhibhūto. Ayaṃ, bhikkhave, paṭhamo asamayo padhānāya.

“Puna caparaṃ, bhikkhave, bhikkhu byādhito hoti byādhinābhibhūto. Ayaṃ, bhikkhave, dutiyo asamayo padhānāya.

“Puna caparaṃ, bhikkhave, dubbhikkhaṃ hoti dussassaṃ dullabhapiṇḍaṃ, na sukaraṃ uñchena paggahena yāpetuṃ. Ayaṃ, bhikkhave, tatiyo asamayo padhānāya.

“Puna caparaṃ, bhikkhave, bhayaṃ hoti aṭavisaṅkopo, cakkasamārūḷhā jānapadā pariyāyanti. Ayaṃ, bhikkhave, catuttho asamayo padhānāya.

“Puna caparaṃ, bhikkhave, saṅgho bhinno hoti. Saṅghe kho pana, bhikkhave, bhinne aññamaññaṃ akkosā ca honti, aññamaññaṃ paribhāsā ca honti, aññamaññaṃ parikkhepā ca honti, aññamaññaṃ pariccajā ca honti. Tattha appasannā ceva nappasīdanti, pasannānañca ekaccānaṃ aññathattaṃ hoti. Ayaṃ, bhikkhave, pañcamo asamayo padhānāya. Ime kho, bhikkhave, pañca asamayā padhānāyāti.

“Pañcime, bhikkhave, samayā padhānāya. Katame pañca? Idha, bhikkhave, bhikkhu daharo hoti yuvā susu kāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā. Ayaṃ, bhikkhave, paṭhamo samayo padhānāya.

“Puna caparaṃ, bhikkhave, bhikkhu appābādho hoti appātaṅko, samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya. Ayaṃ, bhikkhave, dutiyo samayo padhānāya.

“Puna caparaṃ, bhikkhave, subhikkhaṃ hoti susassaṃ sulabhapiṇḍaṃ, sukaraṃ uñchena paggahena yāpetuṃ. Ayaṃ, bhikkhave, tatiyo samayo padhānāya.

“Puna caparaṃ, bhikkhave, manussā samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharanti. Ayaṃ, bhikkhave, catuttho samayo padhānāya.

“Puna caparaṃ, bhikkhave, saṅgho samaggo sammodamāno avivadamāno ekuddeso phāsu viharati. Saṅghe kho pana, bhikkhave, samagge na ceva aññamaññaṃ akkosā honti, na ca aññamaññaṃ paribhāsā honti, na ca aññamaññaṃ parikkhepā honti, na ca aññamaññaṃ pariccajā honti. Tattha appasannā ceva pasīdanti, pasannānañca bhiyyobhāvo [bhīyyobhāvāya (ka.)] hoti. Ayaṃ, bhikkhave, pañcamo samayo padhānāya. Ime kho, bhikkhave, pañca samayā padhānāyā”ti. Catutthaṃ.

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五十四 五种不适宜（精勤）的时机

一 ‘诸比丘！有这五种不适宜精勤修行的时机。是哪五种呢？

二 诸比丘！在此，比丘年老，被衰老所征服。诸比丘！这是第一种不适宜精勤修行的时机。

三 再者，诸比丘！比丘患病，被疾病所征服。诸比丘！这是第二种不适宜精勤修行的时机。

四 再者，诸比丘！发生饥荒，收成不好，难以获得食物，不容易通过拾遗捡落（的谷物）来维持生命。诸比丘！这是第三种不适宜精勤修行的时机。

五 再者，诸比丘！有怖畏，发生丛林骚乱，国土人民乘车四处逃散。诸比丘！这是第四种不适宜精勤修行的时机。

六 再者，诸比丘！僧团发生分裂。诸比丘！当僧团分裂时，就会有互相辱骂，互相诽谤，互相排斥，互相舍弃。在那里，没有信心的人生不起信心，已生信心者中有一部分人会改变。诸比丘！这是第五种不适宜精勤修行的时机。

诸比丘！这五种就是不适宜精勤修行的时机。

七 诸比丘！有这五种适宜精勤修行的时机。是哪五种呢？

八 诸比丘！在此，比丘年轻，是青年，黑发，具足美好的青春，处于人生的初始阶段。诸比丘！这是第一种适宜精勤修行的时机。

九 再者，诸比丘！比丘少病少恼，消化功能良好，不寒不热，适中，堪能精勤修行。诸比丘！这是第二种适宜精勤修行的时机。

一〇 再者，诸比丘！年岁丰收，收成良好，容易获得食物，容易通过拾遗捡落来维持生命。诸比丘！这是第三种适宜精勤修行的时机。

一一 再者，诸比丘！人们和合、互相随喜、不诤讼，如同水乳交融，彼此以慈爱的目光相视而住。诸比丘！这是第四种适宜精勤修行的时机。

一二 再者，诸比丘！僧团和合、互相随喜、不诤讼，同一教导，安稳而住。诸比丘！当僧团和合时，就不会有互相辱骂，互相诽谤，互相排斥，互相舍弃。在那里，没有信心的人生起信心，已生信心者更能增长。诸比丘！这是第五种适宜精勤修行的时机。

诸比丘！这五种就是适宜精勤修行的时机。’第四经终。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 5.51-100)/2.1 Nīvaraṇavagga 盖品 (AN 5.51-60)”

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【经名】 2.1.5 Mātāputtasutta 母子 (AN 5.55)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Mātāputtasuttaṃ

55. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sāvatthiyaṃ ubho mātāputtā vassāvāsaṃ upagamiṃsu [upasaṅkamiṃsu (ka.)] – bhikkhu ca bhikkhunī ca. Te aññamaññassa abhiṇhaṃ dassanakāmā ahesuṃ. Mātāpi puttassa abhiṇhaṃ dassanakāmā ahosi; puttopi mātaraṃ abhiṇhaṃ dassanakāmo ahosi. Tesaṃ abhiṇhaṃ dassanā saṃsaggo ahosi. Saṃsagge sati vissāso ahosi. Vissāse sati otāro ahosi. Te otiṇṇacittā sikkhaṃ apaccakkhāya dubbalyaṃ anāvikatvā methunaṃ dhammaṃ paṭiseviṃsu.

Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho te bhikkhū bhagavantaṃ etadavocuṃ – “idha, bhante, sāvatthiyaṃ ubho mātāputtā vassāvāsaṃ upagamiṃsu – bhikkhu ca bhikkhunī ca, te aññamaññassa abhiṇhaṃ dassanakāmā ahesuṃ, mātāpi puttassa abhiṇhaṃ dassanakāmā ahosi, puttopi mātaraṃ abhiṇhaṃ dassanakāmo ahosi. Tesaṃ abhiṇhaṃ dassanā saṃsaggo ahosi, saṃsagge sati vissāso ahosi, vissāse sati otāro ahosi, te otiṇṇacittā sikkhaṃ apaccakkhāya dubbalyaṃ anāvikatvā methunaṃ dhammaṃ paṭiseviṃsū”ti.

“Kiṃ nu so, bhikkhave, moghapuriso maññati – ‘na mātā putte sārajjati, putto vā pana mātarī’ti? Nāhaṃ, bhikkhave, aññaṃ ekarūpampi samanupassāmi evaṃ [yaṃ evaṃ (sī.)] rajanīyaṃ evaṃ kamanīyaṃ evaṃ madanīyaṃ evaṃ bandhanīyaṃ evaṃ mucchanīyaṃ evaṃ antarāyakaraṃ anuttarassa yogakkhemassa adhigamāya yathayidaṃ, bhikkhave, itthirūpaṃ. Itthirūpe, bhikkhave, sattā rattā giddhā gathitā [gadhitā (syā. pī. ka.)] mucchitā ajjhosannā [ajjhopannā (bahūsu)]. Te dīgharattaṃ socanti itthirūpavasānugā.

“Nāhaṃ, bhikkhave, aññaṃ ekasaddampi…pe… ekagandhampi… ekarasampi… ekaphoṭṭhabbampi samanupassāmi evaṃ rajanīyaṃ evaṃ kamanīyaṃ evaṃ madanīyaṃ evaṃ bandhanīyaṃ evaṃ mucchanīyaṃ evaṃ antarāyakaraṃ anuttarassa yogakkhemassa adhigamāya yathayidaṃ, bhikkhave, itthiphoṭṭhabbaṃ. Itthiphoṭṭhabbe, bhikkhave, sattā rattā giddhā gathitā mucchitā ajjhosannā. Te dīgharattaṃ socanti itthiphoṭṭhabbavasānugā.

“Itthī, bhikkhave, gacchantīpi purisassa cittaṃ pariyādāya tiṭṭhati; ṭhitāpi…pe… nisinnāpi… sayānāpi… hasantīpi… bhaṇantīpi… gāyantīpi… rodantīpi… ugghātitāpi [ugghānitāpi (sī.)] … matāpi purisassa cittaṃ pariyādāya tiṭṭhati. Yañhi taṃ, bhikkhave, sammā vadamāno vadeyya – ‘samantapāso mārassā’ti mātugāmaṃyeva sammā vadamāno vadeyya – ‘samantapāso mārassā’”ti.

“Sallape asihatthena, pisācenāpi sallape;

Āsīvisampi āsīde [āsadde (syā. kaṃ.)], yena daṭṭho na jīvati.

“Natveva eko ekāya, mātugāmena sallape;

Muṭṭhassatiṃ tā bandhanti, pekkhitena sitena ca [mhitena ca (syā. kaṃ.)].

“Athopi dunnivatthena, mañjunā bhaṇitena ca;

Neso jano svāsīsado, api ugghātito mato.

“Pañca kāmaguṇā ete, itthirūpasmiṃ dissare;

Rūpā saddā rasā gandhā, phoṭṭhabbā ca manoramā.

“Tesaṃ kāmoghavūḷhānaṃ, kāme aparijānataṃ;

Kālaṃ gati [gatiṃ (sī. syā. kaṃ. pī.)] bhavābhavaṃ, saṃsārasmiṃ purakkhatā.

“Ye ca kāme pariññāya, caranti akutobhayā;

Te ve pāraṅgatā loke, ye pattā āsavakkhayan”ti. pañcamaṃ;

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五十五 母子

一 一时，世尊住在舍卫[城]的祇树给孤独园。那时，在舍卫城，有一对母子——一位比丘和一位比丘尼——一起度过雨安居。他们彼此渴望经常见面。母亲渴望经常见到儿子；儿子也渴望经常见到母亲。由于他们经常见面，便产生了接触（交往）；有了接触，便产生了亲密；有了亲密，便有机会（让烦恼）侵入。他们心意沉沦，没有舍弃学处，也没有承认自己的弱点，便行了淫欲法。

二 那时，有许多比丘来到世尊那里；到了之后，顶礼世尊，坐在一边。坐在一边的那些比丘对世尊说：

‘大德！在这里，舍卫城，有一对母子——一位比丘和一位比丘尼——一起度过雨安居。他们彼此渴望经常见面。母亲渴望经常见到儿子；儿子也渴望经常见到母亲。由于他们经常见面，便产生了接触（交往）；有了接触，便产生了亲密；有了亲密，便有机会（让烦恼）侵入。他们心意沉沦，没有舍弃学处，也没有承认自己的弱点，便行了淫欲法。’

三 ‘诸比丘！难道那个愚人认为“母亲不会对儿子生起贪染，或者儿子不会对母亲生起贪染”吗？诸比丘！我未曾见过任何其他一种色（形象），像女人的色这样令人染着，这样令人爱慕，这样令人沉醉，这样束缚人，这样令人迷恋，这样成为证得无上安稳（涅槃）的障碍。诸比丘！彼即是女人之色。诸比丘！众生对女人的色贪染、渴求、执着、迷恋、沉溺。他们长夜忧愁，是女色的追随者。

诸比丘！我未曾见过任何其他一种声……任何其他一种香……任何其他一种味……任何其他一种触，像女人的触这样令人染着，这样令人爱慕，这样令人沉醉，这样束缚人，这样令人迷恋，这样成为证得无上安稳（涅槃）的障碍。诸比丘！此即女人的触。诸比丘！众生对女人的触贪染、渴求、执着、迷恋、沉溺。他们长夜忧愁，是女触的追随者。诸比丘！女人行走时，也占据着男人的心；站立时…坐着时…躺卧时…欢笑时…言语时…歌唱时…哭泣时…昏厥时…甚至死亡时，也占据着男人的心。诸比丘！若有人要正确地说“魔罗遍一切处的网罗”，那么他就应该正确地说女人是“魔罗遍一切处的网罗”。’

宁与执剑者交谈， 宁与恶鬼去交谈；

宁近剧毒之毒蛇， 被咬之后命难全；

男人切莫一对一， 与一女人独交谈；

她们以顾盼、微笑， 便将失念者束缚；

或以不整之衣着， 或以娇媚之言谈；

此辈犹如陷泥沼， 即使昏厥或身亡（亦能束缚）。

此五种妙欲（欲尘）， 显现在女色之中；

色、声、香与味， 以及悦意触。

被欲流冲走之人， 于诸欲不了知者；

在生死轮回之中， 从一生趣向一生。

而那些已遍知欲， 行动无所怖畏者；

他们确已渡世间， 是已达诸漏尽者。”第五经终。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 5.51-100)/2.1 Nīvaraṇavagga 盖品 (AN 5.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.6 Upajjhāyasutta 亲教师 (AN 5.56)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Upajjhāyasuttaṃ

56. Atha kho aññataro bhikkhu yena sako upajjhāyo tenupasaṅkami; upasaṅkamitvā sakaṃ upajjhāyaṃ etadavoca – “etarahi me, bhante, madhurakajāto ceva kāyo, disā ca me na pakkhāyanti, dhammā ca maṃ nappaṭibhanti, thinamiddhañca me cittaṃ pariyādāya tiṭṭhati, anabhirato ca brahmacariyaṃ carāmi, atthi ca me dhammesu vicikicchā”ti.

Atha kho so bhikkhu taṃ saddhivihārikaṃ bhikkhuṃ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “ayaṃ, bhante, bhikkhu evamāha – ‘etarahi me, bhante, madhurakajāto ceva kāyo, disā ca maṃ na pakkhāyanti, dhammā ca me nappaṭibhanti, thinamiddhañca me cittaṃ pariyādāya tiṭṭhati, anabhirato ca brahmacariyaṃ carāmi, atthi ca me dhammesu vicikicchā’”ti.

“Evañhetaṃ, bhikkhu, hoti indriyesu aguttadvārassa, bhojane amattaññuno, jāgariyaṃ ananuyuttassa, avipassakassa kusalānaṃ dhammānaṃ, pubbarattāpararattaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanānuyogaṃ ananuyuttassa viharato, yaṃ madhurakajāto ceva kāyo hoti, disā cassa na pakkhāyanti, dhammā ca taṃ nappaṭibhanti, thinamiddhañcassa cittaṃ pariyādāya tiṭṭhati, anabhirato ca brahmacariyaṃ carati, hoti cassa dhammesu vicikicchā. Tasmātiha te, bhikkhu, evaṃ sikkhitabbaṃ – ‘indriyesu guttadvāro bhavissāmi, bhojane mattaññū, jāgariyaṃ anuyutto, vipassako kusalānaṃ dhammānaṃ, pubbarattāpararattaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanānuyogaṃ anuyutto viharissāmī’ti. Evañhi te, bhikkhu, sikkhitabban”ti.

Atha kho so bhikkhu bhagavatā iminā ovādena ovadito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho so bhikkhu eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. “Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi. Aññataro pana so bhikkhu arahataṃ ahosi.

Atha kho so bhikkhu arahattaṃ patto yena sako upajjhāyo tenupasaṅkami; upasaṅkamitvā sakaṃ upajjhāyaṃ etadavoca – “etarahi me, bhante, na ceva [na tveva (sī.)] madhurakajāto kāyo, disā ca me pakkhāyanti, dhammā ca maṃ paṭibhanti, thinamiddhañca me cittaṃ na pariyādāya tiṭṭhati, abhirato ca brahmacariyaṃ carāmi, natthi ca me dhammesu vicikicchā”ti. Atha kho so bhikkhu taṃ saddhivihārikaṃ bhikkhuṃ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “ayaṃ, bhante, bhikkhu evamāha – ‘etarahi me, bhante, na ceva madhurakajāto kāyo, disā ca me pakkhāyanti, dhammā ca maṃ paṭibhanti, thinamiddhañca me cittaṃ na pariyādāya tiṭṭhati, abhirato ca brahmacariyaṃ carāmi, natthi ca me dhammesu vicikicchā’”ti.

“Evañhetaṃ, bhikkhu, hoti indriyesu guttadvārassa, bhojane mattaññuno, jāgariyaṃ anuyuttassa, vipassakassa kusalānaṃ dhammānaṃ, pubbarattāpararattaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanānuyogaṃ anuyuttassa viharato, yaṃ na ceva madhurakajāto kāyo hoti, disā cassa pakkhāyanti, dhammā ca taṃ paṭibhanti, thinamiddhañcassa cittaṃ na pariyādāya tiṭṭhati, abhirato ca brahmacariyaṃ carati, na cassa hoti dhammesu vicikicchā. Tasmātiha vo, bhikkhave, evaṃ sikkhitabbaṃ – ‘indriyesu guttadvārā bhavissāma, bhojane mattaññuno, jāgariyaṃ anuyuttā, vipassakā kusalānaṃ dhammānaṃ, pubbarattāpararattaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanānuyogaṃ anuyuttā viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabban”ti. Chaṭṭhaṃ.

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五十六 亲教师

一 那时，有一位比丘到他自己的亲教师那里；到了之后，对他的亲教师这样说：

‘大德！现在我的身体感觉沉重迟钝，方向也辨不清，法也不在我心中显现，昏沉睡眠占据我的心，我不乐于修梵行，而且我对法存有疑惑。’

二 那时，那位比丘（亲教师）带着他的共住弟子比丘来到世尊那里；到了之后，顶礼世尊，坐在一边。

坐在一边后，那位比丘（亲教师）对世尊说：

‘大德！这位比丘这样说：“大德！现在我的身体感觉沉重迟钝，方向也辨不清，法也不在我心中显现，昏沉睡眠占据我的心，我不乐于修梵行，而且我对法存有疑惑。”’

三 ‘比丘！当一个人诸根不守护，饮食不知量，不致力于保持醒觉，不观察善法，在初夜和后夜不致力于修习菩提分法而住时，就会发生这样的情况：身体变得沉重迟钝，方向也辨不清，法也不在他心中显现，昏沉睡眠占据他的心，他不乐于修梵行，并且他对法存有疑惑。因此，比丘，你应当这样学：

“我将守护诸根之门，饮食知量，致力于保持醒觉，观察善法，在初夜和后夜致力于修习菩提分法而住。”

比丘！你应当这样学。’

四 那时，那位比丘听了世尊的这番教诫后，从座位上起来，顶礼世尊，右绕之后离去；然后，那位比丘独自远离，保持不放逸，精勤，自我策励而住，不久之后，就达到了善男子为之从家出家、进入非家生活的那个目标——那无上的梵行终极，就在现法中，通过自己的证智，作证并具足安住。他了知：“生已尽，梵行已立，所作已办，不再有（轮回）状态。”那位比丘成为阿罗汉之一。

那时，那位证得阿罗汉果的比丘来到他的亲教师那里，到了之后对亲教师说：

五 ‘大德！如今我身不倦怠，我亦明了于各方，[止观之]法已显现于我，昏沉睡眠不捕捉我心而住，我欣乐于行梵行，我于诸法无疑。’

六 那时，那位比丘（亲教师）即带着他的共住弟子比丘，来到世尊之处。到了之后，顶礼世尊，坐在一边。

坐在一边的比丘（亲教师）对世尊说：

‘大德！这位比丘作如是言，谓：“大德！今我身不倦怠，又我明了于各方，又[止观之]法显现于我，又昏沉睡眠不捕捉我心而住，又欣行梵行，又我于诸法不疑。”’

七 ‘比丘！此是理所当然。守护诸根，于食知量，精勤觉醒，观察诸善法，于初夜、后夜勉励菩提分法之修习而住时，身不倦怠，彼明了于各方，又[止观之]法显现于彼，又昏沉睡眠不捕捉彼心而住，又欣行梵行，又彼于诸法不疑。故诸比丘！汝等应如是学：

“我等当护诸根之门，于食知量，精勤觉醒，观察诸善法，于初夜、后夜勉励菩提分法之修习而住。”诸比丘！你们应当这样学。’第六经终。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.27 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 5.51-100)/2.1 Nīvaraṇavagga 盖品 (AN 5.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.7 Abhiṇhapaccavekkhitabbaṭhānasutta 应常省思的五处经 (AN 5.57)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Abhiṇhapaccavekkhitabbaṭhānasuttaṃ

应常省思的五处经

57. “Pañcimāni, bhikkhave, ṭhānāni abhiṇhaṃ paccavekkhitabbāni itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā. Katamāni pañca?

【一】‘诸比丘！这五个项目，无论是女性或男性，在家者或出家者，都应当时常省察。是哪五个呢？

☆ 应常省思的五处（一再省思） ➾ ① 我具有衰老的性质、② 我具有患病的性质、③ 我具有死亡的性质、④ 我将与所有可爱、可意的事物分离、⑤ 我是自己行为（业）的主人。

‘Jarādhammomhi, jaraṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.

➊ ‘我具有衰老的性质，无法超越衰老！’无论是女性或男性，在家者或出家者，都应当时常这样省察。

‘Byādhidhammomhi, byādhiṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.

➋ ‘我具有患病的性质，无法超越疾病！’无论是女性或男性，在家者或出家者，都应当时常这样省察。

‘Maraṇadhammomhi, maraṇaṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.

➌ ‘我具有死亡的性质，无法超越死亡！’无论是女性或男性，在家者或出家者，都应当时常这样省察。

‘Sabbehi me piyehi manāpehi nānābhāvo vinābhāvo’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.

➍ ‘我将与所有我喜爱、中意的事物经历不同状态、经历分离！’无论是女性或男性，在家者或出家者，都应当时常这样省察。

‘Kammassakomhi, kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo.

Yaṃ kammaṃ karissāmi – kalyāṇaṃ vā pāpakaṃ vā – tassa dāyādo bhavissāmī’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.

➎ ‘我是自己行为（业）的主人，是业的继承者，以业为起源，以业为亲属，以业为皈依处。无论我造作何种业——善的或恶的——我都将是它的继承者！’无论是女性或男性，在家者或出家者，都应当时常这样省察。

“Kiñca, bhikkhave, atthavasaṃ paṭicca ‘jarādhammomhi, jaraṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā?

Atthi, bhikkhave, sattānaṃ yobbane yobbanamado, yena madena mattā kāyena duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti.

Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato yo yobbane yobbanamado so sabbaso vā pahīyati tanu vā pana hoti.

Idaṃ kho, bhikkhave, atthavasaṃ paṭicca ‘jarādhammomhi, jaraṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.

【二】➊ 并且，诸比丘！基于何种利益，‘我具有衰老的性质，无法超越衰老！’应该被女性或男性，在家者或出家者时常省察呢？诸比丘！众生在年轻时会因青春而骄慢（青春骄）。因沉醉于此骄慢，他们以身行恶行，以语行恶行，以意行恶行。当他时常省察这个项目时，那份青春骄要么被完全舍断，要么被减轻。诸比丘！正是基于这种利益，‘我具有衰老的性质，无法超越衰老！’应该被女性或男性，在家者或出家者时常省察。

“Kiñca, bhikkhave, atthavasaṃ paṭicca ‘byādhidhammomhi, byādhiṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā?

Atthi, bhikkhave, sattānaṃ ārogye ārogyamado, yena madena mattā kāyena duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti.

Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato yo ārogye ārogyamado so sabbaso vā pahīyati tanu vā pana hoti.

Idaṃ kho, bhikkhave, atthavasaṃ paṭicca ‘byādhidhammomhi, byādhiṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.

➋ 又，诸比丘！基于何种利益，‘我具有患病的性质，无法超越疾病！’应该被女性或男性，在家者或出家者时常省察呢？诸比丘！众生在健康时会因健康而骄慢（健康骄）。因沉醉于此骄慢，他们以身行恶行，以语行恶行，以意行恶行。当他时常省察这个项目时，那份健康骄要么被完全舍断，要么被减轻。诸比丘！正是基于这种利益，‘我具有患病的性质，无法超越疾病！’应该被女性或男性，在家者或出家者时常省察。

“Kiñca, bhikkhave, atthavasaṃ paṭicca ‘maraṇadhammomhi, maraṇaṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā?

Atthi, bhikkhave, sattānaṃ jīvite jīvitamado, yena madena mattā kāyena duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti.

Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato yo jīvite jīvitamado so sabbaso vā pahīyati tanu vā pana hoti.

Idaṃ kho, bhikkhave, atthavasaṃ paṭicca ‘maraṇadhammomhi, maraṇaṃ anatīto’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.

➌ 又，诸比丘！基于何种利益，‘我具有死亡的性质，无法超越死亡！’应该被女性或男性，在家者或出家者时常省察呢？诸比丘！众生在活着时会因生命而骄慢（生命骄）。因沉醉于此骄慢，他们以身行恶行，以语行恶行，以意行恶行。当他时常省察这个项目时，那份生命骄要么被完全舍断，要么被减轻。诸比丘！正是基于这种利益，‘我具有死亡的性质，无法超越死亡！’应该被女性或男性，在家者或出家者时常省察。

“Kiñca, bhikkhave, atthavasaṃ paṭicca ‘sabbehi me piyehi manāpehi nānābhāvo vinābhāvo’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā?

Atthi, bhikkhave, sattānaṃ piyesu manāpesu yo chandarāgo yena rāgena rattā kāyena duccaritaṃ caranti, vācāya duccaritaṃ caranti, manasā duccaritaṃ caranti.

Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato yo piyesu manāpesu chandarāgo so sabbaso vā pahīyati tanu vā pana hoti.

Idaṃ kho, bhikkhave, atthavasaṃ paṭicca ‘sabbehi me piyehi manāpehi nānābhāvo vinābhāvo’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.

➍ 又，诸比丘！基于何种利益，‘我将与所有我喜爱、中意的事物经历不同状态、经历分离！’应该被女性或男性，在家者或出家者时常省察呢？诸比丘！众生对喜爱、中意的事物有欲贪。因执着于此贪欲，他们以身行恶行，以语行恶行，以意行恶行。当他时常省察这个项目时，那份对喜爱、中意事物的欲贪要么被完全舍断，要么被减轻。诸比丘！正是基于这种利益，‘我将与所有我喜爱、中意的事物经历不同状态、经历分离！’应该被女性或男性，在家者或出家者时常省察。

“Kiñca, bhikkhave, atthavasaṃ paṭicca ‘kammassakomhi, kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo,
yaṃ kammaṃ karissāmi – kalyāṇaṃ vā pāpakaṃ vā – tassa dāyādo bhavissāmī’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā?

Atthi, bhikkhave, sattānaṃ kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ.

Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato sabbaso vā duccaritaṃ pahīyati tanu vā pana hoti.

Idaṃ kho, bhikkhave, atthavasaṃ paṭicca ‘kammassakomhi, kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo,
yaṃ kammaṃ karissāmi – kalyāṇaṃ vā pāpakaṃ vā – tassa dāyādo bhavissāmī’ti abhiṇhaṃ paccavekkhitabbaṃ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā.

➎ 又，诸比丘！基于何种利益，‘我是自己行为（业）的主人，是业的继承者，以业为起源，以业为亲属，以业为皈依处。无论我造作何种业——善的或恶的——我都将是它的继承者！’应该被女性或男性，在家者或出家者时常省察呢？诸比丘！众生有身恶行、语恶行、意恶行。当他时常省察这个项目时，恶行要么被完全舍断，要么被减轻。诸比丘！正是基于这种利益，‘我是自己行为（业）的主人，是业的继承者，以业为起源，以业为亲属，以业为皈依处。无论我造作何种业——善的或恶的——我都将是它的继承者！’应该被女性或男性，在家者或出家者时常省察。

“Sa kho [sace (pī. ka.)] so, bhikkhave, ariyasāvako iti paṭisañcikkhati –

‘na kho ahaññeveko jarādhammo [ahañceveko jarādhammomhi (ka.)] jaraṃ anatīto, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbe sattā jaradhammā jaraṃ anatītā’ti.

Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato maggo sañjāyati.

So taṃ maggaṃ āsevati bhāveti bahulīkaroti.

Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni sabbaso pahīyanti anusayā byantīhonti.

【三】➊ 诸比丘！那位圣弟子这样省察：‘并非只有我一人具有衰老的性质，无法超越衰老；所有有情，凡有来、有去、有死、有生者，一切众生都具有衰老的性质，无法超越衰老。’当他时常省察这个项目时，道便生起。他亲近、修习、多作那道。当他亲近、修习、多作那道时，他的诸结就被完全舍断，诸随眠就被根除。

“Sa kho so, bhikkhave, ariyasāvako iti paṭisañcikkhati –

‘na kho ahaññeveko byādhidhammo byādhiṃ anatīto, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbe sattā byādhidhammā byādhiṃ anatītā’ti.

Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato maggo sañjāyati.

So taṃ maggaṃ āsevati bhāveti bahulīkaroti.

Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni sabbaso pahīyanti, anusayā byantīhonti.

➋ 诸比丘！那位圣弟子这样省察：‘并非只有我一人具有患病的性质，无法超越疾病；所有有情，凡有来、有去、有死、有生者，一切众生都具有患病的性质，无法超越疾病。’当他时常省察这个项目时，道便生起。他亲近、修习、多作那道。当他亲近、修习、多作那道时，他的诸结就被完全舍断，诸随眠就被根除。

“Sa kho so, bhikkhave, ariyasāvako iti paṭisañcikkhati –

‘na kho ahaññeveko maraṇadhammo maraṇaṃ anatīto, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbe sattā maraṇadhammā maraṇaṃ anatītā’ti.

Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato maggo sañjāyati.

So taṃ maggaṃ āsevati bhāveti bahulīkaroti.

Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni sabbaso pahīyanti, anusayā byantīhonti.

➌ 诸比丘！那位圣弟子这样省察：‘并非只有我一人具有死亡的性质，无法超越死亡；所有有情，凡有来、有去、有死、有生者，一切众生都具有死亡的性质，无法超越死亡。’当他时常省察这个项目时，道便生起。他亲近、修习、多作那道。当他亲近、修习、多作那道时，他的诸结就被完全舍断，诸随眠就被根除。

“Sa kho so, bhikkhave, ariyasāvako iti paṭisañcikkhati –

‘na kho mayhevekassa sabbehi piyehi manāpehi nānābhāvo vinābhāvo, atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbesaṃ sattānaṃ piyehi manāpehi nānābhāvo vinābhāvo’ti.

Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato maggo sañjāyati.

So taṃ maggaṃ āsevati bhāveti bahulīkaroti.

Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni sabbaso pahīyanti, anusayā byantīhonti.

➍ 诸比丘！那位圣弟子这样省察：‘并非只有我一人将与所有喜爱、中意的事物经历不同状态、经历分离；所有有情，凡有来、有去、有死、有生者，一切众生都将与喜爱、中意的事物经历不同状态、经历分离。’当他时常省察这个项目时，道便生起。他亲近、修习、多作那道。当他亲近、修习、多作那道时，他的诸结就被完全舍断，诸随眠就被根除。

“Sa kho so, bhikkhave, ariyasāvako iti paṭisañcikkhati –

‘na kho ahaññeveko kammassako kammadāyādo kammayoni kammabandhu kammappaṭisaraṇo, yaṃ kammaṃ karissāmi – kalyāṇaṃ vā pāpakaṃ vā – tassa dāyādo bhavissāmi;
atha kho yāvatā sattānaṃ āgati gati cuti upapatti sabbe sattā kammassakā kammadāyādā kammayoni kammabandhu kammappaṭisaraṇā, yaṃ kammaṃ karissanti – kalyāṇaṃ vā pāpakaṃ vā – tassa dāyādā bhavissantī’ti.

Tassa taṃ ṭhānaṃ abhiṇhaṃ paccavekkhato maggo sañjāyati.

So taṃ maggaṃ āsevati bhāveti bahulīkaroti.

Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni sabbaso pahīyanti, anusayā byantīhontī”ti.

➎ 诸比丘！那位圣弟子这样省察：‘并非只有我一人是自己行为（业）的主人，是业的继承者，以业为起源，以业为亲属，以业为皈依处。无论我造作何种业——善的或恶的——我都将是它的继承者；所有有情，凡有来、有去、有死、有生者，一切众生都是自己行为（业）的主人，是业的继承者，以业为起源，以业为亲属，以业为皈依处。无论他们造作何种业——善的或恶的——他们都将是它的继承者。’当他时常省察这个项目时，道便生起。他亲近、修习、多作那道。当他亲近、修习、多作那道时，他的诸结就被完全舍断，诸随眠就被根除。”

“Byādhidhammā jarādhammā, atho maraṇadhammino;

① 具疾病性质，具衰老性质，以及具死亡性质；

Yathā dhammā tathā sattā [santā (syā. kaṃ.)], jigucchanti puthujjanā.

② 众生如其（自然）法，凡夫对此生厌离。

“Ahañce taṃ jiguccheyyaṃ, evaṃ dhammesu pāṇisu;

③ 若我对具如是法之众生，亦生厌离；

Na metaṃ patirūpassa, mama evaṃ vihārino.

④ 对我如此生活者，这并不适宜。

“Sohaṃ evaṃ viharanto, ñatvā dhammaṃ nirūpadhiṃ;

⑤ 我如此而住，了知无依之法后；

Ārogye yobbanasmiñca, jīvitasmiñca ye madā.

⑥ 健康、青春及生命中所有骄慢；

“Sabbe made abhibhosmi, nekkhammaṃ daṭṭhu khemato [nekkhamme daṭṭhu khemataṃ (a. ni. 3.39) ubhayatthapi aṭṭhakathāya sameti];

⑦ 我已克服一切骄，得见出离为安稳；

Tassa me ahu ussāho, nibbānaṃ abhipassato.

⑧ 我生起热忱，正观照涅槃；

“Nāhaṃ bhabbo etarahi, kāmāni paṭisevituṃ;

⑨ 我今已不能，再去享受诸欲乐；

Anivatti [anivattī (?)] bhavissāmi, brahmacariyaparāyaṇo”ti.

⑩ 我将不再返回（轮回），以梵行为终极目标。”

sattamaṃ.

应常省思的五处经 ～盖品‧第七经终

～《增支部经典‧五集‧Abhiṇhapaccavekkhitabbaṭhānasutta 应常省思的五处经》(AN 5.57)

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 5.51-100)/2.1 Nīvaraṇavagga 盖品 (AN 5.51-60)”

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【经名】 2.1.8 Licchavikumārakasutta 离车童子 (AN 5.58)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Licchavikumārakasuttaṃ

58. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi. Vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto mahāvanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi.

Tena kho pana samayena sambahulā licchavikumārakā sajjāni dhanūni ādāya kukkurasaṅghaparivutā mahāvane anucaṅkamamānā anuvicaramānā addasu bhagavantaṃ aññatarasmiṃ rukkhamūle nisinnaṃ; disvāna sajjāni dhanūni nikkhipitvā kukkurasaṅghaṃ ekamantaṃ uyyojetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā tuṇhībhūtā tuṇhībhūtā pañjalikā bhagavantaṃ payirupāsanti.

Tena kho pana samayena mahānāmo licchavi mahāvane jaṅghāvihāraṃ anucaṅkamamāno addasa te licchavikumārake tuṇhībhūte tuṇhībhūte pañjalike bhagavantaṃ payirupāsante; disvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo licchavi udānaṃ udānesi – ‘bhavissanti vajjī, bhavissanti vajjī’”ti!

“Kiṃ pana tvaṃ, mahānāma, evaṃ vadesi – ‘bhavissanti vajjī, bhavissanti vajjī’”ti? “Ime, bhante, licchavikumārakā caṇḍā pharusā apānubhā [apajahāti (sī.), apāṭubhā (syā. kaṃ.), apajahā (pī.), apānutā (katthaci)]. Yānipi tāni kulesu paheṇakāni [pahīnakāni (sī.), pahīṇakāni (syā. kaṃ. pī.)] pahīyanti, ucchūti vā badarāti vā pūvāti vā modakāti vā saṃkulikāti vā [sakkhalikāti vā (sī. pī.)], tāni vilumpitvā vilumpitvā khādanti; kulitthīnampi kulakumārīnampi pacchāliyaṃ khipanti. Te dānime tuṇhībhūtā tuṇhībhūtā pañjalikā bhagavantaṃ payirupāsantī”ti.

“Yassa kassaci, mahānāma, kulaputtassa pañca dhammā saṃvijjanti – yadi vā rañño khattiyassa muddhāvasittassa, yadi vā raṭṭhikassa pettanikassa [muddhābhisittassa (ka.) a. ni. 5.135, 136 passitabbaṃ], yadi vā senāya senāpatikassa, yadi vā gāmagāmaṇikassa, yadi vā pūgagāmaṇikassa, ye vā pana kulesu paccekādhipaccaṃ kārenti, vuddhiyeva pāṭikaṅkhā, no parihāni.

“Katame pañca? Idha, mahānāma, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi mātāpitaro sakkaroti garuṃ karoti māneti pūjeti. Tamenaṃ mātāpitaro sakkatā garukatā mānitā pūjitā kalyāṇena manasā anukampanti – ‘ciraṃ jīva, dīghamāyuṃ pālehī’ti. Mātāpitānukampitassa, mahānāma, kulaputtassa vuddhiyeva pāṭikaṅkhā, no parihāni.

“Puna caparaṃ, mahānāma, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi puttadāradāsakammakaraporise [… sāmantasaṃvohāre (sī. pī.)] sakkaroti garuṃ karoti māneti pūjeti. Tamenaṃ puttadāradāsakammakaraporisā sakkatā garukatā mānitā pūjitā kalyāṇena manasā anukampanti – ‘ciraṃ jīva, dīghamāyuṃ pālehī’ti. Puttadāradāsakammakaraporisānukampitassa, mahānāma, kulaputtassa vuddhiyeva pāṭikaṅkhā, no parihāni.

“Puna caparaṃ, mahānāma, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi khettakammantasāmantasabyohāre sakkaroti garuṃ karoti māneti pūjeti. Tamenaṃ khettakammantasāmantasabyohārā sakkatā garukatā mānitā pūjitā kalyāṇena manasā anukampanti – ‘ciraṃ jīva, dīghamāyuṃ pālehī’ti. Khettakammantasāmantasabyohārānukampitassa, mahānāma, kulaputtassa vuddhiyeva pāṭikaṅkhā, no parihāni.

“Puna caparaṃ, mahānāma, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi yāvatā balipaṭiggāhikā devatā sakkaroti garuṃ karoti māneti pūjeti. Tamenaṃ balipaṭiggāhikā devatā sakkatā garukatā mānitā pūjitā kalyāṇena manasā anukampanti – ‘ciraṃ jīva, dīghamāyuṃ pālehī’ti. Devatānukampitassa, mahānāma, kulaputtassa vuddhiyeva pāṭikaṅkhā, no parihāni.

“Puna caparaṃ, mahānāma, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi samaṇabrāhmaṇe sakkaroti garuṃ karoti māneti pūjeti. Tamenaṃ samaṇabrāhmaṇā sakkatā garukatā mānitā pūjitā kalyāṇena manasā anukampanti – ‘ciraṃ jīva, dīghamāyuṃ pālehī’ti. Samaṇabrāhmaṇānukampitassa, mahānāma, kulaputtassa vuddhiyeva pāṭikaṅkhā, no parihāni.

“Yassa kassaci, mahānāma, kulaputtassa ime pañca dhammā saṃvijjanti – yadi vā rañño khattiyassa muddhāvasittassa, yadi vā raṭṭhikassa pettanikassa, yadi vā senāya senāpatikassa, yadi vā gāmagāmaṇikassa, yadi vā pūgagāmaṇikassa, ye vā pana kulesu paccekādhipaccaṃ kārenti, vuddhiyeva pāṭikaṅkhā, no parihānī”ti.

“Mātāpitukiccakaro, puttadārahito sadā;

Antojanassa atthāya, ye cassa anujīvino.

“Ubhinnañceva atthāya, vadaññū hoti sīlavā;

Ñātīnaṃ pubbapetānaṃ, diṭṭhe dhamme ca jīvataṃ [jīvinaṃ (sī.), jīvitaṃ (syā. kaṃ. pī. ka.)].

“Samaṇānaṃ brāhmaṇānaṃ, devatānañca paṇḍito;

Vittisañjanano hoti, dhammena gharamāvasaṃ.

“So karitvāna kalyāṇaṃ, pujjo hoti pasaṃsiyo;

Idheva naṃ pasaṃsanti, pecca sagge pamodatī”ti. aṭṭhamaṃ;

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五十八 离车童子

一 有一次，世尊住在毗舍离城大林中的重阁讲堂。那时，世尊在上午时分，穿好内衣，披上衣拿着钵，为了乞食而进入毗舍离城。在毗舍离城乞食完毕，吃过饭返回后，进入大林中，为了白天休息而坐在一棵树下。那时，有很多离车族的童子们拿着上好箭的弓，带领着一群狗，在大林中四处徘徊游荡。他们看见世尊坐在一棵树下，看见后就放下准备上弦的弓，让狗群退到一边，前往世尊那里。到了之后，向世尊行礼问候，然后各自默默地合掌，侍立在世尊旁边。那时，又有离车族的摩诃那摩在大林中散步，四处徘徊，看见那些离车童子们各自默默地合掌侍立在世尊旁边。看见后，他也前往世尊那里。到了之后，向世尊行礼问候，站在一边。站在一边的离车族摩诃那摩便发出感叹说：

“跋祇人将会繁荣！跋祇人将会繁荣！”

“摩诃那摩！你为什么这样说：‘跋祇人将会繁荣！跋祇人将会繁荣！’呢？”

“大德！这些离车童子们非常粗暴、蛮横、无礼。凡是各家送出的礼物，无论是甘蔗、枣子、糕饼、糖果还是点心，他们都抢来吃掉；还踢打良家妇女和少女的背后。而他们现在却各自默默地合掌侍立在世尊旁边。”

“摩诃那摩！任何善男子，只要具备五种法，无论是刹帝利灌顶王，还是继承父祖领地的地主，或是军队的将领，或是村落的首领，或是社团的领袖，或是在各家族中居于领导地位的人，都只可以期待繁荣而不会衰退。是哪五种法呢？

二 摩诃那摩！世间有这样的善男子，通过勤奋努力、流汗、依靠自己的臂力聚集了如法的、正当得来的财富，用这些财富恭敬、尊重、崇敬、供养父母。于是，受到恭敬、尊重、崇敬、供养的父母便以善意慈悯地祝福他：‘愿你长寿，长久地受到保护！’摩诃那摩！受到父母慈悯祝福的善男子，只可以期待繁荣而不会衰退。

三 再者，摩诃那摩！有这样的善男子，通过勤奋努力、流汗、依靠自己的臂力聚集了如法的、正当得来的财富，用这些财富恭敬、尊重、崇敬、供养妻子儿女、仆人、雇工。于是，受到恭敬、尊重、崇敬、供养的妻子儿女、仆人、雇工便以善意慈悯地祝福他：‘愿你长寿，长久地受到保护！’摩诃那摩！受到妻子儿女、仆人、雇工慈悯祝福的善男子，只可以期待繁荣而不会衰退。

四 再者，摩诃那摩！有这样的善男子，通过勤奋努力、流汗、依靠自己的臂力聚集了如法的、正当得来的财富，用这些财富恭敬、尊重、崇敬、供养邻居和为自己田地工作的人（或：有业务往来的人）。于是，受到恭敬、尊重、崇敬、供养的邻居和为自己田地工作的人便以善意慈悯地祝福他：‘愿你长寿，长久地受到保护！’摩诃那摩！受到邻居和为自己田地工作的人慈悯祝福的善男子，只可以期待繁荣而不会衰退。

五 再者，摩诃那摩！有这样的善男子，通过勤奋努力、流汗、依靠自己的臂力聚集了如法的、正当得来的财富，用这些财富恭敬、尊重、崇敬、供养那些接受祭品的诸天。于是，受到恭敬、尊重、崇敬、供养的接受祭品的诸天，便以善意慈悯地祝福他：‘愿你长寿，长久地受到保护！’摩诃那摩！受到诸天慈悯祝福的善男子，只可以期待繁荣而不会衰退。

六 再者，摩诃那摩！有这样的善男子，通过勤奋努力、流汗、依靠自己的臂力聚集了如法的、正当得来的财富，用这些财富恭敬、尊重、崇敬、供养沙门、婆罗门。于是，受到恭敬、尊重、崇敬、供养的沙门、婆罗门便以善意慈悯地祝福他：‘愿你长寿，长久地受到保护！’摩诃那摩！受到沙门、婆罗门慈悯祝福的善男子，只可以期待繁荣而不会衰退。

摩诃那摩！任何善男子，只要具备这五种法，无论是刹帝利灌顶王，还是继承父祖领地的地主，或是军队的将领，或是村落的首领，或是社团的领袖，或是在各家族中居于领导地位的人，都只可以期待繁荣而不会衰退。”

侍奉父母亲， 常常惠及妻与子；

也为家中人， 以及随从谋利益。

为了双方的利益， 成为有德行的贤者；

既为已故的亲属， 也为现在活着的人。

对沙门与婆罗门， 以及诸天都施惠；

依正法居家生活， 能生起欢喜之心。

他做了这些善事， 值得供养和称赞；

现世人们称赞他， 死后生于天界中。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 5.51-100)/2.1 Nīvaraṇavagga 盖品 (AN 5.51-60)”

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【经名】 2.1.9 Paṭhamavuḍḍhapabbajitasutta 老年出家之一 (AN 5.59)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Paṭhamavuḍḍhapabbajitasuttaṃ

59. “Pañcahi, bhikkhave, dhammehi samannāgato dullabho vuḍḍhapabbajito. Katamehi pañcahi? Dullabho, bhikkhave, vuḍḍhapabbajito nipuṇo, dullabho ākappasampanno, dullabho bahussuto, dullabho dhammakathiko, dullabho vinayadharo. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato dullabho vuḍḍhapabbajito”ti. Navamaṃ.

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五十九 老年出家之一

一 “诸比丘！老年出家的人，能够成就五种法的，是很难得的。是哪五种呢？

二 诸比丘！老年出家的人，聪敏机巧的难得，威仪具足的难得，博闻强识的难得，善于说法的难得，严持戒律的难得。

诸比丘！老年出家的人，能够成就这五种法的，是很难得的。”

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☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 5.51-100)/2.1 Nīvaraṇavagga 盖品 (AN 5.51-60)”

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【经名】 2.1.10 Dutiyavuḍḍhapabbajitasutta 老年出家之二 (AN 5.60)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Dutiyavuḍḍhapabbajitasuttaṃ

60. “Pañcahi, bhikkhave, dhammehi samannāgato dullabho vuḍḍhapabbajito. Katamehi pañcahi? Dullabho, bhikkhave, vuḍḍhapabbajito suvaco, dullabho suggahitaggāhī, dullabho padakkhiṇaggāhī, dullabho dhammakathiko, dullabho vinayadharo. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato dullabho vuḍḍhapabbajito”ti. Dasamaṃ.

Nīvaraṇavaggo paṭhamo.

Tassuddānaṃ –

Āvaraṇaṃ rāsi aṅgāni, samayaṃ mātuputtikā;

Upajjhā ṭhānā licchavi, kumārā aparā duveti.

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六十 老年出家之二

一 “诸比丘！老年出家的人，能够成就五种法的，是很难得的。是哪五种呢？

二 诸比丘！老年出家的人，善于言辞（易受教）的难得，能很好地领会（他人教导）的难得，能恭敬接受（教导）的难得，善于说法的难得，严持戒律的难得。

诸比丘！老年出家的人，能够成就这五种法的，是很难得的。”

盖品第一（终）。

摄颂：

盖、聚、支分、时机、母与子；

和尚处所离车童，另二老年出家经。

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☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 5.51-100)/2.2 Saññāvagga 想品 (AN 5.61-70)”

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【经名】 2.2.1 Paṭhamasaññāsutta 五想之一 (AN 5.61)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(7) 2. Saññāvaggo

1. Paṭhamasaññāsuttaṃ

61. “Pañcimā, bhikkhave, saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā. Katamā pañca? Asubhasaññā, maraṇasaññā, ādīnavasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā [anabhiratisaññā (ka.) a. ni. 5.121-122, 303-304 passitabbaṃ] – imā kho, bhikkhave, pañca saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā”ti. Paṭhamaṃ.

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第七 想品

六十一 五想之一

一 “诸比丘！如果修行或多多修习这五种想，就会有大果报、大利益，趣向不死(甘露)，终结于不死(甘露)。是哪五种呢？

二 即：不净想、死想、过患想、食厌想、一切世间不可乐想。

诸比丘！如果修行或多多修习这五种想，就会有大果报、大利益，趣向不死(甘露)，终结于不死(甘露)。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 5.51-100)/2.2 Saññāvagga 想品 (AN 5.61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.2 Dutiyasaññāsutta 五想之二 (AN 5.62)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyasaññāsuttaṃ

62. “Pañcimā, bhikkhave, saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā. Katamā pañca? Aniccasaññā, anattasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā – imā kho, bhikkhave, pañca saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā”ti. Dutiyaṃ.

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六十二 五想之二

一 “诸比丘！如果修行或多多修习这五种想，就会有大果报、大利益，趣向不死(甘露)，终结于不死(甘露)。是哪五种呢？

二 即：无常想、无我想、死想、食厌想、一切世间不可乐想。

诸比丘！如果修行或多多修习这五种想，就会有大果报、大利益，趣向不死(甘露)，终结于不死(甘露)。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 5.51-100)/2.2 Saññāvagga 想品 (AN 5.61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.3 Paṭhamavaḍḍhisutta 五增长之一 (AN 5.63)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Paṭhamavaḍḍhisuttaṃ

63. “Pañcahi, bhikkhave, vaḍḍhīhi vaḍḍhamāno ariyasāvako ariyāya vaḍḍhiyā vaḍḍhati, sārādāyī ca hoti varādāyī ca kāyassa. Katamāhi pañcahi? Saddhāya vaḍḍhati, sīlena vaḍḍhati, sutena vaḍḍhati, cāgena vaḍḍhati, paññāya vaḍḍhati – imāhi kho, bhikkhave, pañcahi vaḍḍhīhi vaḍḍhamāno ariyasāvako ariyāya vaḍḍhiyā vaḍḍhati, sārādāyī ca hoti varādāyī ca kāyassā”ti.

“Saddhāya sīlena ca yo pavaḍḍhati [yodha vaḍḍhati (sī.)],

Paññāya cāgena sutena cūbhayaṃ;

So tādiso sappuriso vicakkhaṇo,

Ādīyatī sāramidheva attano”ti. tatiyaṃ;

☸---------------------------------------------------------------------

六十三 五增长之一

一 “诸比丘！依靠五种增长而增长的圣弟子，就是依神圣的增长而增长，并且获得此身的精华和最优胜的部分。是哪五种呢？

二 即：依信而增长、依戒而增长、依闻而增长、依舍而增长、依慧而增长。

诸比丘！依靠这五种增长而增长的圣弟子，就是依神圣的增长而增长，并且获得此身的精华和最优胜的部分。”

依信与戒而增长， 依慧、施舍与多闻；

如此具德智慧人， 于现世获得精华。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 5.51-100)/2.2 Saññāvagga 想品 (AN 5.61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.4 Dutiyavaḍḍhisutta 五增长之二 (AN 5.64)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Dutiyavaḍḍhisuttaṃ

64. “Pañcahi, bhikkhave, vaḍḍhīhi vaḍḍhamānā ariyasāvikā ariyāya vaḍḍhiyā vaḍḍhati, sārādāyinī ca hoti varādāyinī ca kāyassa. Katamāhi pañcahi? Saddhāya vaḍḍhati, sīlena vaḍḍhati, sutena vaḍḍhati, cāgena vaḍḍhati, paññāya vaḍḍhati – imāhi kho, bhikkhave, pañcahi vaḍḍhīhi vaḍḍhamānā ariyasāvikā ariyāya vaḍḍhiyā vaḍḍhati, sārādāyinī ca hoti varādāyinī ca kāyassā”ti.

“Saddhāya sīlena ca yā pavaḍḍhati [yādha vaḍḍhati (sī.)],

Paññāya cāgena sutena cūbhayaṃ;

Sā tādisī sīlavatī upāsikā,

Ādīyatī sāramidheva attano”ti. catutthaṃ;

☸---------------------------------------------------------------------

六十四 五增长之二

一 “诸比丘！依靠五种增长而增长的女圣弟子，就是依神圣的增长而增长，并且获得此身的精华和最优胜的部分。是哪五种呢？

二 即：依信而增长、依戒而增长、依闻而增长、依舍而增长、依慧而增长。

诸比丘！依靠这五种增长而增长的女圣弟子，就是依神圣的增长而增长，并且获得此身的精华和最优胜的部分。”

依信与戒而增长， 依慧、施舍与多闻；

如此具戒优婆夷， 于现世获得精华。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 5.51-100)/2.2 Saññāvagga 想品 (AN 5.61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.5 Sākacchasutta 论议五法 (AN 5.65)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Sākacchasuttaṃ

65. [a. ni. 5.164] “Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu alaṃsākaccho sabrahmacārīnaṃ. Katamehi pañcahi? Idha, bhikkhave, bhikkhu attanā ca sīlasampanno hoti, sīlasampadāya kathāya ca āgataṃ pañhaṃ byākattā hoti; attanā ca samādhisampanno hoti, samādhisampadāya kathāya ca āgataṃ pañhaṃ byākattā hoti; attanā ca paññāsampanno hoti, paññāsampadāya kathāya ca āgataṃ pañhaṃ byākattā hoti; attanā ca vimuttisampanno hoti, vimuttisampadāya kathāya ca āgataṃ pañhaṃ byākattā hoti; attanā ca vimuttiñāṇadassanasampanno hoti, vimuttiñāṇadassanasampadāya kathāya ca āgataṃ pañhaṃ byākattā hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu alaṃsākaccho sabrahmacārīnan”ti. Pañcamaṃ.

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六十五 论议五法

一 “诸比丘！成就五种法的比丘，就适合与同梵行者进行论议。是哪五种呢？

二 诸比丘！在此，有比丘自己具足戒，并且对于有关戒具足的讨论中所提出的问题能够解答。自己具足定，并且对于有关定具足的讨论中所提出的问题能够解答。自己具足慧，并且对于有关慧具足的讨论中所提出的问题能够解答。自己具足解脱，并且对于有关解脱具足的讨论中所提出的问题能够解答。自己具足解脱知见，并且对于有关解脱知见具足的讨论中所提出的问题能够解答。

诸比丘！成就这五种法的比丘，就适合与同梵行者进行论议。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 5.51-100)/2.2 Saññāvagga 想品 (AN 5.61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.6 Sājīvasutta 共住五法 (AN 5.66)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Sājīvasuttaṃ

66. [a. ni. 5.164] “Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu alaṃsājīvo sabrahmacārīnaṃ. Katamehi pañcahi? Idha, bhikkhave, bhikkhu attanā ca sīlasampanno hoti, sīlasampadāya kathāya ca kataṃ pañhaṃ byākattā hoti; attanā ca samādhisampanno hoti, samādhisampadāya kathāya ca kataṃ pañhaṃ byākattā hoti; attanā ca paññāsampanno hoti, paññāsampadāya kathāya ca kataṃ pañhaṃ byākattā hoti; attanā ca vimuttisampanno hoti, vimuttisampadāya kathāya ca kataṃ pañhaṃ byākattā hoti; attanā ca vimuttiñāṇadassanasampanno hoti, vimuttiñāṇadassanasampadāya kathāya ca kataṃ pañhaṃ byākattā hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu alaṃsājīvo sabrahmacārīnan”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

六十六 共住五法

一 “诸比丘！成就五种法的比丘，就适合与同梵行者共住。是哪五种呢？

二 诸比丘！在此，有比丘自己具足戒，并且对于有关戒具足的讨论中所提出的问题能够解答。自己具足定，并且对于有关定具足的讨论中所提出的问题能够解答。自己具足慧，并且对于有关慧具足的讨论中所提出的问题能够解答。自己具足解脱，并且对于有关解脱具足的讨论中所提出的问题能够解答。自己具足解脱知见，并且对于有关解脱知见具足的讨论中所提出的问题能够解答。

诸比丘！成就这五种法的比丘，就适合与同梵行者共住。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 5.51-100)/2.2 Saññāvagga 想品 (AN 5.61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.7 Paṭhamaiddhipādasutta 神足五法之一 (AN 5.67)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Paṭhamaiddhipādasuttaṃ

67. “Yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā pañca dhamme [ime pañca dhamme (ka.)] bhāveti, pañca dhamme [ime pañca dhamme (ka.)] bahulīkaroti, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā.

“Katame pañca? Idha, bhikkhave, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhi…pe… cittasamādhi… vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, ussoḷhiññeva pañcamiṃ [ussoḷhīyeva pañcamī (sī.)]. Yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā ime pañca dhamme bhāveti, ime pañca dhamme bahulīkaroti, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti. Sattamaṃ.

☸---------------------------------------------------------------------

六十七 神足五法之一

一 “诸比丘！无论是任何比丘、比丘尼，如果修习五种法，多多修习五种法，就可以期待两种果位中的一种：或是在现世证得究竟智（阿罗汉果），或是在尚有余存的情况下证得不还果。是哪五种呢？

二 诸比丘！在此，有比丘修习欲定勤行成就神足，修习精进定... 心定... 观定勤行成就神足，再加上第五项的策励精进。

诸比丘！无论是任何比丘、比丘尼，如果修习这五种法，多多修习这五种法，就可以期待两种果位中的一种：或是在现世证得究竟智，或是在尚有余存的情况下证得不还果。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 5.51-100)/2.2 Saññāvagga 想品 (AN 5.61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.8 Dutiyaiddhipādasutta 神足五法之二 (AN 5.68)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Dutiyaiddhipādasuttaṃ

68. “Pubbevāhaṃ, bhikkhave, sambodhā anabhisambuddho bodhisattova samāno pañca dhamme bhāvesiṃ, pañca dhamme bahulīkāsiṃ [bahulimakāsiṃ (ka.), bahulamakāsiṃ (ka.)]. Katame pañca? Chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāvesiṃ, vīriyasamādhi… cittasamādhi… vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāvesiṃ, ussoḷhiññeva pañcamiṃ. So kho ahaṃ, bhikkhave, imesaṃ ussoḷhipañcamānaṃ dhammānaṃ bhāvitattā bahulīkatattā yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmesiṃ abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇiṃ sati sati āyatane.

“So sace ākaṅkhiṃ – ‘anekavihitaṃ iddhividhaṃ paccanubhaveyyaṃ…pe… yāva brahmalokāpi kāyena vasaṃ vatteyyan’ti, tatra tatreva sakkhibhabbataṃ pāpuṇiṃ sati sati āyatane.

“So sace ākaṅkhiṃ…pe… ‘āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyan’ti, tatra tatreva sakkhibhabbataṃ pāpuṇiṃ sati sati āyatane”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

六十八 神足五法之二

一 “诸比丘！在我觉悟之前，尚未证得正等觉、还是菩萨的时候，就修习了这五种法，多多修习了这五种法。是哪五种呢？

二 我修习了欲定勤行成就神足，修习了精进定... 心定... 观定勤行成就神足，再加上第五项的策励精进。诸比丘！由于我修习了这以策励精进为第五项的五种法，多多修习的缘故，对于任何需要以神通智亲自证实的法，只要我将心倾向于亲自证实它，我就能在每一个相应的范畴内获得亲证的能力。如果我希望：‘体验各种神通...乃至...以身到达梵天界’，我就能在每一个相应的范畴内获得亲证的能力。如果我希望...乃至...‘通过诸漏的灭尽，在现世中，自己以神通智证悟、达成并安住于无漏的心解脱、慧解脱’，我就能在每一个相应的范畴内获得亲证的能力。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 5.51-100)/2.2 Saññāvagga 想品 (AN 5.61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.9 Nibbidāsutta 厌离五法 (AN 5.69)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Nibbidāsuttaṃ

69. “Pañcime, bhikkhave, dhammā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti.

“Katame pañca? Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratasaññī [anabhiratisaññī (ka.) a. ni. 5.121-122, 303-304 passitabbaṃ], sabbasaṅkhāresu aniccānupassī, maraṇasaññā kho panassa ajjhattaṃ sūpaṭṭhitā hoti. Ime kho, bhikkhave, pañca dhammā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattantī”ti. Navamaṃ.

☸---------------------------------------------------------------------

六十九 厌离五法

一 “诸比丘！如果修行或多多修习这五种法，它们将导向彻底的厌离、离贪、灭尽、寂静、神通智、正等觉、涅槃。是哪五种呢？

二 诸比丘！在此，有比丘安住于随观身的不净，对食物有厌恶想，对一切世间有不可乐想，随观一切诸行的无常，并且于内善安立死想。

诸比丘！如果修行或多多修习这五种法，它们将导向彻底的厌离、离贪、灭尽、寂静、神通智、正等觉、涅槃。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.4.23 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 5.51-100)/2.2 Saññāvagga 想品 (AN 5.61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.10 Āsavakkhayasutta 漏尽五法 (AN 5.70)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Āsavakkhayasuttaṃ

漏尽五法

70. “Pañcime, bhikkhave, dhammā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattanti. Katame pañca?

“诸比丘！如果修行或多多修习这五种法，它们将导向诸漏的灭尽。是哪五种呢？

Idha, bhikkhave, bhikkhu

诸比丘！在此，有比丘，
asubhānupassī kāye viharati,

① 安住于随观身的不净，
āhāre paṭikūlasaññī,

② 对食物有厌恶想，
sabbaloke anabhiratasaññī,

③ 对一切世间有不可乐想，
sabbasaṅkhāresu aniccānupassī,

④ 随观一切诸行的无常；
maraṇasaññā kho panassa ajjhattaṃ sūpaṭṭhitā hoti.

⑤ 并且于内善安立死想。

Ime kho, bhikkhave, pañca dhammā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattantī”ti.

诸比丘！如果修行或多多修习这五种法，它们将导向诸漏的灭尽。”

Dasamaṃ.

漏尽五法 ～想品‧第十经终

Saññāvaggo dutiyo.

第二 想品（终）

Tassuddānaṃ –

摄句（十经偈颂）：

Dve ca saññā dve vaḍḍhī ca, sākacchena ca sājīvaṃ;

二想二增长，论议与共住；

Iddhipādā ca dve vuttā, nibbidā cāsavakkhayāti.

二神足已说，厌离且漏尽。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 5.51-100)/2.3 Yodhājīvavagga 战士品 (AN 5.71-80)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.1 Paṭhamacetovimuttiphalasutta 心解脱果之一 (AN 5.71)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(8) 3. Yodhājīvavaggo

1. Paṭhamacetovimuttiphalasuttaṃ

71. “Pañcime, bhikkhave, dhammā bhāvitā bahulīkatā cetovimuttiphalā ca honti cetovimuttiphalānisaṃsā ca, paññāvimuttiphalā ca honti paññāvimuttiphalānisaṃsā ca.

“Katame pañca? Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī [paṭikkūlasaññī (sī. syā. kaṃ. pī.)], sabbaloke anabhiratasaññī, sabbasaṅkhāresu aniccānupassī, maraṇasaññā kho panassa ajjhattaṃ sūpaṭṭhitā hoti. Ime kho, bhikkhave, pañca dhammā bhāvitā bahulīkatā cetovimuttiphalā ca honti cetovimuttiphalānisaṃsā ca, paññāvimuttiphalā ca honti paññāvimuttiphalānisaṃsā ca. Yato kho, bhikkhave, bhikkhu cetovimutto ca hoti paññāvimutto ca hoti – ayaṃ vuccati, bhikkhave, ‘bhikkhu ukkhittapaligho itipi, saṃkiṇṇaparikho [saṃkiṇṇaparikkho (syā. kaṃ.)] itipi, abbūḷhesiko itipi, niraggaḷo itipi, ariyo pannaddhajo pannabhāro visaṃyutto itipi’”.

“Kathañca, bhikkhave, bhikkhu ukkhittapaligho hoti? Idha, bhikkhave, bhikkhuno avijjā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Evaṃ kho, bhikkhave, bhikkhu ukkhittapaligho hoti.

“Kathañca, bhikkhave, bhikkhu saṃkiṇṇaparikho hoti? Idha, bhikkhave, bhikkhuno ponobhaviko [ponobbhaviko (syā. ka.)] jātisaṃsāro pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo. Evaṃ kho, bhikkhave, bhikkhu saṃkiṇṇaparikho hoti.

“Kathañca, bhikkhave, bhikkhu abbūḷhesiko hoti? Idha, bhikkhave, bhikkhuno taṇhā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Evaṃ kho, bhikkhave, bhikkhu abbūḷhesiko hoti.

“Kathañca, bhikkhave, bhikkhu niraggaḷo hoti? Idha, bhikkhave, bhikkhuno pañcorambhāgiyāni saṃyojanāni pahīnāni honti ucchinnamūlāni tālāvatthukatāni anabhāvaṃkatāni āyatiṃ anuppādadhammāni. Evaṃ kho, bhikkhave, bhikkhu niraggaḷo hoti.

“Kathañca, bhikkhave, bhikkhu ariyo pannaddhajo pannabhāro visaṃyutto hoti? Idha, bhikkhave, bhikkhuno asmimāno pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo. Evaṃ kho, bhikkhave, bhikkhu ariyo pannaddhajo pannabhāro visaṃyutto hotī”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第八 战士品

七十一 心解脱果之一

一 “诸比丘！如果修行或多多修习这五种法，就会有心解脱的果报和心解脱果报的利益，也会有慧解脱的果报和慧解脱果报的利益。是哪五种呢？

二 诸比丘！在此，有比丘安住于随观身的不净，对食物有厌恶想，对一切世间有不可乐想，随观一切诸行的无常，并且于内善安立死想。

诸比丘！如果修行或多多修习这五种法，就会有心解脱的果报和心解脱果报的利益，也会有慧解脱的果报和慧解脱果报的利益。

三 诸比丘！当比丘得到心解脱和慧解脱时，诸比丘！这位比丘就被称为：拔除了门闩者、填平了壕沟者、拔除了柱桩者、无障碍者、放下了旗帜、卸下了重担、已解脱的圣者。又，诸比丘！怎样才是比丘拔除了门闩呢？

四 诸比丘！在此，比丘的无明已被断除，根已被切断，如同被砍断的多罗树树桩一样，成为不存在之物，将来不会再生。诸比丘！这样，比丘就是拔除了门闩者。又，诸比丘！怎样才是比丘填平了壕沟呢？

五 诸比丘！在此，比丘导致再生的轮回之流已被断除，根已被切断，如同被砍断的多罗树树桩一样，成为不存在之物，将来不会再生。诸比丘！这样，比丘就是填平了壕沟者。又，诸比丘！怎样才是比丘拔除了柱桩呢？

六 诸比丘！在此，比丘的渴爱已被断除，根已被切断，如同被砍断的多罗树树桩一样，成为不存在之物，将来不会再生。诸比丘！这样，比丘就是拔除了柱桩者。又，诸比丘！怎样才是比丘无障碍呢？

七 诸比丘！在此，比丘的五下分结已被断除，根已被切断，如同被砍断的多罗树树桩一样，成为不存在之物，将来不会再生。诸比丘！这样，比丘就是无障碍者。又，诸比丘！怎样才是比丘是放下了旗帜、卸下了重担、已解脱的圣者呢？

八 诸比丘！在此，比丘的我慢已被断除，根已被切断，如同被砍断的多罗树树桩一样，成为不存在之物，将来不会再生。诸比丘！这样，比丘就是放下了旗帜、卸下了重担、已解脱的圣者。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 5.51-100)/2.3 Yodhājīvavagga 战士品 (AN 5.71-80)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.2 Dutiyacetovimuttiphalasutta 心解脱果之二 (AN 5.72)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyacetovimuttiphalasuttaṃ

72. “Pañcime, bhikkhave, dhammā bhāvitā bahulīkatā cetovimuttiphalā ca honti cetovimuttiphalānisaṃsā ca, paññāvimuttiphalā ca honti paññāvimuttiphalānisaṃsā ca. Katame pañca? Aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā – ime kho, bhikkhave, pañca dhammā bhāvitā bahulīkatā cetovimuttiphalā ca honti cetovimuttiphalānisaṃsā ca, paññāvimuttiphalā ca honti paññāvimuttiphalānisaṃsā ca. Yato kho, bhikkhave, bhikkhu cetovimutto ca hoti paññāvimutto ca – ayaṃ vuccati, bhikkhave, ‘bhikkhu ukkhittapaligho itipi, saṃkiṇṇaparikho itipi, abbūḷhesiko itipi, niraggaḷo itipi, ariyo pannaddhajo pannabhāro visaṃyutto itipi’”.

“Kathañca, bhikkhave, bhikkhu ukkhittapaligho hoti? Idha, bhikkhave, bhikkhuno avijjā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Evaṃ kho, bhikkhave, bhikkhu ukkhittapaligho hoti.

“Kathañca, bhikkhave, bhikkhu saṃkiṇṇaparikho hoti? Idha, bhikkhave, bhikkhuno ponobhaviko jātisaṃsāro pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo. Evaṃ kho, bhikkhave, bhikkhu saṃkiṇṇaparikho hoti.

“Kathañca, bhikkhave, bhikkhu abbūḷhesiko hoti? Idha, bhikkhave, bhikkhuno taṇhā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Evaṃ kho, bhikkhave, bhikkhu abbūḷhesiko hoti.

“Kathañca, bhikkhave, bhikkhu niraggaḷo hoti? Idha, bhikkhave, bhikkhuno pañcorambhāgiyāni saṃyojanāni pahīnāni honti ucchinnamūlāni tālāvatthukatāni anabhāvaṃkatāni āyatiṃ anuppādadhammāni. Evaṃ kho, bhikkhave, bhikkhu niraggaḷo hoti.

“Kathañca, bhikkhave, bhikkhu ariyo pannaddhajo pannabhāro visaṃyutto hoti? Idha, bhikkhave, bhikkhuno asmimāno pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo. Evaṃ kho, bhikkhave, bhikkhu ariyo pannaddhajo pannabhāro visaṃyutto hotī”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

七十二 心解脱果之二

一 “诸比丘！如果修行或多多修习这五种法，就会有心解脱的果报和心解脱果报的利益，也会有慧解脱的果报和慧解脱果报的利益。是哪五种呢？

二 即：无常想、于无常中的苦想、于苦中的无我想、断想、离贪想。

诸比丘！如果修行或多多修习这五种法，就会有心解脱的果报和心解脱果报的利益，也会有慧解脱的果报和慧解脱果报的利益。

三 诸比丘！当比丘得到心解脱和慧解脱时，诸比丘！这位比丘就被称为：拔除了门闩者、填平了壕沟者、拔除了柱桩者、无障碍者、放下了旗帜、卸下了重担、已解脱的圣者。又，诸比丘！怎样才是比丘拔除了门闩呢？

四 诸比丘！在此，比丘的无明已被断除，根已被切断，如同被砍断的多罗树树桩一样，成为不存在之物，将来不会再生。诸比丘！这样，比丘就是拔除了门闩者。又，诸比丘！怎样才是比丘填平了壕沟呢？

五 诸比丘！在此，比丘导致再生的轮回之流已被断除，根已被切断，如同被砍断的多罗树树桩一样，成为不存在之物，将来不会再生。诸比丘！这样，比丘就是填平了壕沟者。又，诸比丘！怎样才是比丘拔除了柱桩呢？

六 诸比丘！在此，比丘的渴爱已被断除，根已被切断，如同被砍断的多罗树树桩一样，成为不存在之物，将来不会再生。诸比丘！这样，比丘就是拔除了柱桩者。又，诸比丘！怎样才是比丘无障碍呢？

七 诸比丘！在此，比丘的五下分结已被断除，根已被切断，如同被砍断的多罗树树桩一样，成为不存在之物，将来不会再生。诸比丘！这样，比丘就是无障碍者。又，诸比丘！怎样才是比丘是放下了旗帜、卸下了重担、已解脱的圣者呢？

八 诸比丘！在此，比丘的我慢已被断除，根已被切断，如同被砍断的多罗树树桩一样，成为不存在之物，将来不会再生。诸比丘！这样，比丘就是放下了旗帜、卸下了重担、已解脱的圣者。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2560.2.27 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 5.51-100)/2.3 Yodhājīvavagga 战士品 (AN 5.71-80)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.3 Paṭhamadhammavihārīsutta 法住之一 (AN 5.73)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Paṭhamadhammavihārīsuttaṃ

法住之一

73. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami;

那时，有一位比丘来到世尊那里。

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

到了之后，向世尊行礼问候，坐在一边。

Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca –

坐在一边的这位比丘对世尊这样说：

“‘dhammavihārī, dhammavihārī’ti, bhante, vuccati. Kittāvatā nu kho, bhante, bhikkhu dhammavihārī hotī”ti?

“大德！常说‘法住者，法住者’。大德！在何种程度上，比丘才被称为法住者呢？”

“Idha, bhikkhu, bhikkhu dhammaṃ pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.

【一】“比丘！在此，有比丘学习法——即：契经、应颂、记说、偈颂、自说、如是语、本生、未曾有法、论议。

So tāya dhammapariyattiyā divasaṃ atināmeti, riñcati paṭisallānaṃ, nānuyuñjati ajjhattaṃ cetosamathaṃ.

他依靠所学的法来度日，舍弃了独处禅修，不致力于内心的止息。

Ayaṃ vuccati, bhikkhu – ‘bhikkhu pariyattibahulo, no dhammavihārī’”.

比丘！这被称为‘多闻(学习)比丘’，而非‘法住者’。”

“Puna caparaṃ, bhikkhu, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti.

【二】再者，比丘！有比丘按照所听闻、所学习的法，详细地为他人解说，

So tāya dhammapaññattiyā divasaṃ atināmeti, riñcati paṭisallānaṃ, nānuyuñjati ajjhattaṃ cetosamathaṃ.

他依靠说法的活动来度日，舍弃了独处禅修，不致力于内心的止息。

Ayaṃ vuccati, bhikkhu – ‘bhikkhu paññattibahulo, no dhammavihārī’”.

比丘！这被称为‘多教说比丘’，而非‘法住者’。”

“Puna caparaṃ, bhikkhu, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti.

【三】再者，比丘！有比丘按照所听闻、所学习的法，详细地进行读诵，

So tena sajjhāyena divasaṃ atināmeti, riñcati paṭisallānaṃ, nānuyuñjati ajjhattaṃ cetosamathaṃ.

他依靠读诵来度日，舍弃了独处禅修，不致力于内心的止息。

Ayaṃ vuccati, bhikkhu – ‘bhikkhu sajjhāyabahulo, no dhammavihārī’”.

比丘！这被称为‘多读诵比丘’，而非‘法住者’。”

“Puna caparaṃ, bhikkhu, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati.

【四】再者，比丘！有比丘按照所听闻、所学习的法，用心去思量、审察，用意去观察它，

So tehi dhammavitakkehi divasaṃ atināmeti, riñcati paṭisallānaṃ, nānuyuñjati ajjhattaṃ cetosamathaṃ.

他依靠对法的思量来度日，舍弃了独处禅修，不致力于内心的止息。

Ayaṃ vuccati, bhikkhu – ‘bhikkhu vitakkabahulo, no dhammavihārī’”.

比丘！这被称为‘多思量比丘’，而非‘法住者’。”

“Idha, bhikkhu, bhikkhu dhammaṃ pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.

〖五〗比丘！在此，有比丘学习法——即：契经、应颂、记说、偈颂、自说、如是语、本生、未曾有法、论议。

So tāya dhammapariyattiyā na divasaṃ atināmeti, nāpi riñcati paṭisallānaṃ, anuyuñjati ajjhattaṃ cetosamathaṃ.

他不依靠所学的法来度日，也不舍弃独处禅修，致力于内心的止息。

Evaṃ kho, bhikkhu, bhikkhu dhammavihārī hoti.

比丘！这样，比丘才是法住者。

“Iti kho, bhikkhu, desito mayā pariyattibahulo, desito paññattibahulo, desito sajjhāyabahulo, desito vitakkabahulo, desito dhammavihārī.

比丘！像这样，我解说了多闻(学习)比丘、多教说比丘、多读诵比丘、多思量比丘，以及法住者。

Yaṃ kho, bhikkhu [yaṃ bhikkhu (syā. kaṃ. pī.)], satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā.

比丘！凡是导师出于慈悲、为了弟子的利益、怜悯弟子所应做之事，我都已经为你们做了。

Etāni, bhikkhu, rukkhamūlāni, etāni suññāgārāni.

比丘！这里有树下，这里有空闲处。

Jhāyatha, bhikkhu, mā pamādattha, mā pacchā vippaṭisārino ahuvattha.

比丘！去禅修吧！不要放逸，不要以后追悔！

Ayaṃ vo amhākaṃ anusāsanī”ti.

这是我对你们的教诫。”

Tatiyaṃ.

法住之一 ～战士品‧第三经终

～《增支部经典‧五集‧战士品‧Paṭhamadhammavihārīsutta 法住之一》(AN 5.73)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2560.2.27 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 5.51-100)/2.3 Yodhājīvavagga 战士品 (AN 5.71-80)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.4 Dutiyadhammavihārīsutta 法住之二 (AN 5.74)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Dutiyadhammavihārīsuttaṃ

法住之二

74. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami;

那时，有一位比丘来到世尊那里。

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

到了之后，向世尊行礼问候，坐在一边。

Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca –

坐在一边的这位比丘对世尊这样说：

“‘dhammavihārī dhammavihārī’ti, bhante, vuccati. Kittāvatā nu kho, bhante, bhikkhu dhammavihārī hotī”ti?

“大德！常说‘法住者，法住者’。大德！在何种程度上，比丘才被称为法住者呢？”

“Idha, bhikkhu, bhikkhu dhammaṃ pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ;

【一】“比丘！在此，有比丘学习法——即：契经、应颂、记说、偈颂、自说、如是语、本生、未曾有法、论议。

uttari [uttariṃ (sī. syā. kaṃ. pī.)] cassa paññāya atthaṃ nappajānāti.

然而他不能以智慧了知其更深层的意义。

Ayaṃ vuccati, bhikkhu – ‘bhikkhu pariyattibahulo, no dhammavihārī’”.

比丘！这被称为‘多闻(学习)比丘’，而非‘法住者’。”

“Puna caparaṃ, bhikkhu, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti, uttari cassa paññāya atthaṃ nappajānāti.

【二】再者，比丘！有比丘按照所听闻、所学习的法，详细地为他人解说，然而他不能以智慧了知其更深层的意义。

Ayaṃ vuccati, bhikkhu – ‘bhikkhu paññattibahulo, no dhammavihārī’”.

比丘！这被称为‘多教说比丘’，而非‘法住者’。”

“Puna caparaṃ, bhikkhu, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti, uttari cassa paññāya atthaṃ nappajānāti.

【三】再者，比丘！有比丘按照所听闻、所学习的法，详细地进行读诵，然而他不能以智慧了知其更深层的意义。

Ayaṃ vuccati, bhikkhu – ‘bhikkhu sajjhāyabahulo, no dhammavihārī’”.

比丘！这被称为‘多读诵比丘’，而非‘法住者’。”

“Puna caparaṃ, bhikkhu, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati, uttari cassa paññāya atthaṃ nappajānāti.

【四】再者，比丘！有比丘按照所听闻、所学习的法，用心去思量、审察，用意去观察它，然而他不能以智慧了知其更深层的意义。

Ayaṃ vuccati, bhikkhu – ‘bhikkhu vitakkabahulo, no dhammavihārī’”.

比丘！这被称为‘多思量比丘’，而非‘法住者’。”

“Idha, bhikkhu, bhikkhu dhammaṃ pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ;

〖五〗比丘！在此，有比丘学习法——即：契经、应颂、记说、偈颂、自说、如是语、本生、未曾有法、论议。

uttari cassa paññāya atthaṃ pajānāti.

并且他能以智慧了知其更深层的意义。

Evaṃ kho, bhikkhu, bhikkhu dhammavihārī hoti.

比丘！这样，比丘才是法住者。

“Iti kho, bhikkhu, desito mayā pariyattibahulo, desito paññattibahulo, desito sajjhāyabahulo, desito vitakkabahulo, desito dhammavihārī.

比丘！像这样，我解说了多闻(学习)比丘、多教说比丘、多读诵比丘、多思量比丘，以及法住者。

Yaṃ kho, bhikkhu, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā.

比丘！凡是导师出于慈悲、为了弟子的利益、怜悯弟子所应做之事，我都已经为你们做了。

Etāni, bhikkhu, rukkhamūlāni, etāni suññāgārāni.

比丘！这里有树下，这里有空闲处。

Jhāyatha bhikkhu, mā pamādattha, mā pacchā vippaṭisārino ahuvattha.

比丘！去禅修吧！不要放逸，不要以后追悔！

Ayaṃ vo amhākaṃ anusāsanī”ti.

这是我对你们的教诫。”

Catutthaṃ.

法住之二 ～战士品‧第四经终

～《增支部经典‧五集‧战士品‧Dutiyadhammavihārīsutta 法住之二》(AN 5.74)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 5.51-100)/2.3 Yodhājīvavagga 战士品 (AN 5.71-80)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.5 Paṭhamayodhājīvasutta 五等战士之一 (AN 5.75)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Paṭhamayodhājīvasuttaṃ

75. “Pañcime, bhikkhave, yodhājīvā santo saṃvijjamānā lokasmiṃ. Katame pañca? Idha, bhikkhave, ekacco yodhājīvo rajaggaññeva disvā saṃsīdati visīdati na santhambhati na sakkoti saṅgāmaṃ otarituṃ. Evarūpopi [evarūpo (sī.) pu. pa. 193], bhikkhave, idhekacco [ekacco (sī.)] yodhājīvo hoti. Ayaṃ, bhikkhave, paṭhamo yodhājīvo santo saṃvijjamāno lokasmiṃ.

“Puna caparaṃ, bhikkhave, idhekacco yodhājīvo sahati rajaggaṃ; api ca kho dhajaggaññeva disvā saṃsīdati visīdati, na santhambhati, na sakkoti saṅgāmaṃ otarituṃ. Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. Ayaṃ, bhikkhave, dutiyo yodhājīvo santo saṃvijjamāno lokasmiṃ.

“Puna caparaṃ, bhikkhave, idhekacco yodhājīvo sahati rajaggaṃ sahati dhajaggaṃ; api ca kho ussāraṇaññeva [ussādanaṃyeva (sī. pī.)] sutvā saṃsīdati visīdati, na santhambhati, na sakkoti saṅgāmaṃ otarituṃ. Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. Ayaṃ, bhikkhave, tatiyo yodhājīvo santo saṃvijjamāno lokasmiṃ.

“Puna caparaṃ, bhikkhave, idhekacco yodhājīvo sahati rajaggaṃ, sahati dhajaggaṃ, sahati ussāraṇaṃ; api ca kho sampahāre haññati [āhaññati (sī.)] byāpajjati. Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. Ayaṃ, bhikkhave, catuttho yodhājīvo santo saṃvijjamāno lokasmiṃ.

“Puna caparaṃ, bhikkhave, idhekacco yodhājīvo sahati rajaggaṃ, sahati dhajaggaṃ, sahati ussāraṇaṃ, sahati sampahāraṃ. So taṃ saṅgāmaṃ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṃ ajjhāvasati. Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. Ayaṃ, bhikkhave, pañcamo yodhājīvo santo saṃvijjamāno lokasmiṃ. Ime kho, bhikkhave, pañca yodhājīvā santo saṃvijjamānā lokasmiṃ.

“Evamevaṃ kho, bhikkhave, pañcime yodhājīvūpamā puggalā santo saṃvijjamānā bhikkhūsu. Katame pañca? Idha, bhikkhave, bhikkhu rajaggaññeva disvā saṃsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṃ sandhāretuṃ [santānetuṃ (sī. syā. kaṃ. pī.)]. Sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati. Kimassa rajaggasmiṃ? Idha, bhikkhave, bhikkhu suṇāti – ‘amukasmiṃ nāma gāme vā nigame vā itthī vā kumārī vā abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā’ti. So taṃ sutvā saṃsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṃ sandhāretuṃ. Sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati. Idamassa rajaggasmiṃ.

“Seyyathāpi so, bhikkhave, yodhājīvo rajaggaññeva disvā saṃsīdati visīdati, na santhambhati, na sakkoti saṅgāmaṃ otarituṃ; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. Ayaṃ, bhikkhave, paṭhamo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.

“Puna caparaṃ, bhikkhave, bhikkhu sahati rajaggaṃ; api ca kho dhajaggaññeva disvā saṃsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṃ sandhāretuṃ. Sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati. Kimassa dhajaggasmiṃ? Idha, bhikkhave, bhikkhu na heva kho suṇāti – ‘amukasmiṃ nāma gāme vā nigame vā itthī vā kumārī vā abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā’ti; api ca kho sāmaṃ passati itthiṃ vā kumāriṃ vā abhirūpaṃ dassanīyaṃ pāsādikaṃ paramāya vaṇṇapokkharatāya samannāgataṃ. So taṃ disvā saṃsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṃ sandhāretuṃ. Sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati. Idamassa dhajaggasmiṃ.

“Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṃ; api ca kho dhajaggaññeva disvā saṃsīdati visīdati, na santhambhati, na sakkoti saṅgāmaṃ otarituṃ; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. Ayaṃ, bhikkhave, dutiyo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.

“Puna caparaṃ, bhikkhave, bhikkhu sahati rajaggaṃ, sahati dhajaggaṃ; api ca kho ussāraṇaññeva sutvā saṃsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṃ sandhāretuṃ. Sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati. Kimassa ussāraṇāya? Idha, bhikkhave, bhikkhuṃ araññagataṃ vā rukkhamūlagataṃ vā suññāgāragataṃ vā mātugāmo upasaṅkamitvā ūhasati [uhasati (ka.), ohasati (syā. kaṃ.) pu. pa. 196] ullapati ujjagghati uppaṇḍeti. So mātugāmena ūhasiyamāno ullapiyamāno ujjagghiyamāno uppaṇḍiyamāno saṃsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṃ sandhāretuṃ. Sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati. Idamassa ussāraṇāya.

“Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṃ, sahati dhajaggaṃ; api ca kho ussāraṇaññeva sutvā saṃsīdati visīdati, na santhambhati, na sakkoti saṅgāmaṃ otarituṃ; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. Ayaṃ, bhikkhave, tatiyo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.

“Puna caparaṃ, bhikkhave, bhikkhu sahati rajaggaṃ, sahati dhajaggaṃ, sahati ussāraṇaṃ; api ca kho sampahāre haññati byāpajjati. Kimassa sampahārasmiṃ? Idha, bhikkhave, bhikkhuṃ araññagataṃ vā rukkhamūlagataṃ vā suññāgāragataṃ vā mātugāmo upasaṅkamitvā abhinisīdati abhinipajjati ajjhottharati. So mātugāmena abhinisīdiyamāno abhinipajjiyamāno ajjhotthariyamāno sikkhaṃ apaccakkhāya dubbalyaṃ anāvikatvā methunaṃ dhammaṃ paṭisevati. Idamassa sampahārasmiṃ.

“Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṃ, sahati dhajaggaṃ, sahati ussāraṇaṃ, api ca kho sampahāre haññati byāpajjati; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. Ayaṃ, bhikkhave, catuttho yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.

“Puna caparaṃ, bhikkhave, bhikkhu sahati rajaggaṃ, sahati dhajaggaṃ, sahati ussāraṇaṃ, sahati sampahāraṃ, so taṃ saṅgāmaṃ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṃ ajjhāvasati. Kimassa saṅgāmavijayasmiṃ? Idha, bhikkhave, bhikkhu araññagataṃ vā rukkhamūlagataṃ vā suññāgāragataṃ vā mātugāmo upasaṅkamitvā abhinisīdati abhinipajjati ajjhottharati. So mātugāmena abhinisīdiyamāno abhinipajjiyamāno ajjhotthariyamāno viniveṭhetvā vinimocetvā yena kāmaṃ pakkamati. So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ.

“So araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti; byāpādapadosaṃ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī byāpādapadosā cittaṃ parisodheti; thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti; uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti; vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti. So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi…pe… pītiyā ca virāgā upekkhako ca viharati sato sampajāno, sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.

“So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti, ‘ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati, vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Idamassa saṅgāmavijayasmiṃ.

“Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṃ, sahati dhajaggaṃ, sahati ussāraṇaṃ, sahati sampahāraṃ, so taṃ saṅgāmaṃ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṃ ajjhāvasati; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. Ayaṃ, bhikkhave, pañcamo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu. Ime kho, bhikkhave, pañca yodhājīvūpamā puggalā santo saṃvijjamānā bhikkhūsū”ti. Pañcamaṃ.

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七十五 五等战士之一

一 “诸比丘！有这五种战士存在于世上。是哪五种呢？

二 诸比丘！世间有一种战士，仅仅看见战场上扬起的尘土就恐惧、战栗，退缩不前，不能投入战斗。诸比丘！世间有这样一类战士。诸比丘！这是第一种存在于世上的战士。

三 再者，诸比丘！世间有一种战士，能忍受战场上的尘土飞扬；但是，仅仅看见（敌方的）旗帜就恐惧、战栗，退缩不前，不能投入战斗。诸比丘！世间有这样一类战士。这是第二种存在于世上的战士。

四 再者，诸比丘！世间有一种战士，能忍受战场上的尘土飞扬、能忍受看见旗帜；但是，仅仅听到（冲锋的）呐喊声就恐惧、战栗，退缩不前，不能投入战斗。诸比丘！世间有这样一类战士。诸比丘！这是第三种存在于世上的战士。

五 再者，诸比丘！世间有一种战士，能忍受战场上的尘土飞扬、旗帜、呐喊声；但是在交锋格斗中，被击败而失去斗志。诸比丘！世间有这样一类战士。诸比丘！这是第四种存在于世上的战士。

六 再者，诸比丘！世间有一种战士，能忍受战场上的尘土飞扬、旗帜、呐喊声、交锋格斗。他战胜了那场战斗，成为胜利者，并驻守在他的主战场上。诸比丘！世间有这样一类战士。诸比丘！这是第五种存在于世上的战士。

诸比丘！这五种战士存在于世上。

七 诸比丘！正是这样，如同这五种战士的比喻，有五种补特伽罗（人）存在于诸比丘中。是哪五种呢？

八 诸比丘！世间有一种比丘，仅仅听闻（关于女人的信息）就如同看见尘土飞扬一般，恐惧、战栗，退缩不前，不能继续修行梵行，显露出修学上的软弱，舍弃学处而退转到低俗的生活。他的‘尘埃聚集’是什么呢？诸比丘！世间有比丘，听说在某个村庄或市镇，有某个女人或少女，容貌美丽，引人注目，令人愉悦，具备最上等的姿色。他听后便恐惧、战栗，退缩不前，不能继续修行梵行。他显露出修学上的软弱，舍弃学处而退转到低俗的生活。这就是他的‘尘埃聚集’。

诸比丘！譬如那种战士，仅仅看见尘土飞扬就恐惧、战栗，退缩不前，不能投入战斗。诸比丘！我说可以这样来比喻这种补特伽罗。诸比丘！世间有这样一类的补特伽罗。诸比丘！这是可以比喻为第一种战士的补特伽罗，存在于诸比丘之中。

九 再者，诸比丘！有比丘能忍受‘尘埃聚集’（听闻关于女人的信息），但如同看见旗帜一般，恐惧、战栗，退缩不前，不能继续修行梵行，显露出修学上的软弱，舍弃学处而退转到低俗的生活。他的‘旗帜群’是什么呢？诸比丘！世间有比丘，虽然没有听说在某个村庄或市镇有女人或少女容貌美丽、引人注目、令人愉悦、具备最上等的姿色，但是他亲眼看见了容貌美丽、引人注目、令人愉悦、具备最上等姿色的女人或少女。他看见之后，便恐惧、战栗，退缩不前，不能继续修行梵行，显露出修学上的软弱，舍弃学处而退转到低俗的生活。这就是他的‘旗帜群’。

诸比丘！譬如那种战士，能忍受尘土飞扬，但看见旗帜群就恐惧、战栗，退缩不前，不能投入战斗。诸比丘！我说可以这样来比喻这种补特伽罗。诸比丘！世间有这样一类的补特伽罗。诸比丘！这是可以比喻为第二种战士的补特伽罗，存在于诸比丘之中。

一〇 再者，诸比丘！有比丘能忍受‘尘埃聚集’、‘旗帜群’，但如同听闻呐喊声一般，恐惧、战栗，退缩不前，不能继续修行梵行，显露出修学上的软弱，舍弃学处而退转到低俗的生活。他的‘呐喊声’是什么呢？诸比丘！世间有女人，走近住在森林中、或树下、或空屋的比丘，对他嘲笑、戏弄、大声嬉笑、说轻佻的话。他被女人这样嘲笑、戏弄、大声嬉笑而恐惧、战栗，退缩不前，不能继续修行梵行，显露出修学上的软弱，舍弃学处而退转到低俗的生活。这就是他的‘呐喊声’。

诸比丘！譬如那种战士，能忍受尘土飞扬、旗帜群，但听闻呐喊声就恐惧、战栗，退缩不前，不能投入战斗。诸比丘！我说可以这样来比喻这种补特伽罗。诸比丘！世间有这样一类的补特伽罗。诸比丘！这是可以比喻为第三种战士的补特伽罗，存在于诸比丘之中。

一一 再者，诸比丘！有比丘能忍受‘尘埃聚集’、‘旗帜群’、‘呐喊声’，但如同在格斗中败阵而失去斗志。他的‘格斗’是什么呢？诸比丘！世间有女人，走近住在森林中、或树下、或空屋的比丘，靠近他坐下，靠近他躺下，拥抱他。他被女人这样靠近坐、靠近躺、被拥抱，虽然没有舍弃学处，也没有显露软弱，却行了淫欲之事。这就是他的‘格斗’。

诸比丘！譬如那种战士，能忍受尘土飞扬、旗帜群、呐喊声，但在交锋格斗中败阵而失去斗志。诸比丘！我说可以这样来比喻这种补特伽罗。诸比丘！世间有这样一类的补特伽罗。诸比丘！这是可以比喻为第四种战士的补特伽罗，存在于诸比丘之中。

一二 再者，诸比丘！有比丘，能忍受‘尘埃聚集’、‘旗帜群’、‘呐喊声’、‘格斗’，他战胜了这场战斗，成为胜利者，并安住于他的主战场。他的‘主战场’是什么呢？诸比丘！世间有女人，走近住在森林中、或树下、或空屋的比丘，靠近他坐下，靠近他躺下，拥抱他。他被女人这样靠近坐、靠近躺、被拥抱，但他摆脱束缚，解脱出来，去往他想去的地方。他去到僻静的住处，如森林、树下、山地、洞穴、山洞、墓地、丛林深处、露天之地、稻草堆旁。

他去到森林中、或树下、或空屋，结跏趺坐，保持身体正直，将念安立于面前。他舍断对世间的贪欲，以离贪之心安住，净化自心，远离贪欲；舍断嗔恚与恶意，以无嗔之心安住，利益悲悯一切众生，净化自心，远离嗔恚恶意；舍断昏沉睡眠，以远离昏沉睡眠之心安住，保持光明想，具念、正知，净化自心，远离昏沉睡眠；舍断掉举后悔，以不掉举之心安住，内心寂静，净化自心，远离掉举后悔；舍断疑惑，以渡过疑惑之心安住，对善法没有犹豫不决，净化自心，远离疑惑。他舍断了这五种覆盖（烦恼），这些心的染污、令慧软弱的因素，远离诸欲……乃至……因为喜悦的消退，他成为舍离者安住，具念、正知，以身感受乐，即圣者们所宣称的：‘舍、念、乐住者’，具足第三禅那而住。因为舍断乐和舍断苦，以及先前喜和忧的消失，他具足不苦不乐、舍念清净的第四禅那而住。

当他的心如此得定、清净、明洁、无瑕疵、远离随烦恼、变得柔软、适合作业、稳固、达到不动时，他引导心倾向于诸漏尽之智。他如实了知：‘这是苦’，如实了知：‘这是苦的集起’，如实了知：‘这是苦的寂灭’，如实了知：‘这是导致苦寂灭的道路’；如实了知：‘这些是漏’，如实了知：‘这是漏的集起’，如实了知：‘这是漏的寂灭’，如实了知：‘这是导致漏寂灭的道路’。他如此了知、如此见时，心从欲漏中解脱，心从有漏中解脱，心从无明漏中解脱。在解脱之时，生起‘已解脱’之智。他了知：‘出生已尽，梵行已立，应作已作，不再有（轮回）于此状态’。这就是他的‘战胜战斗’。

诸比丘！譬如那种战士，能忍受尘埃聚集、旗帜群、呐喊声、格斗，他战胜了这场战斗，成为战斗的胜利者，并驻守在他的主战场上。诸比丘！我说可以这样来比喻这种补特伽罗。诸比丘！世间有这样一类的补特伽罗。诸比丘！这是可以比喻为第五种战士的补特伽罗，存在于诸比丘之中。

诸比丘！可以比喻为五种战士的，有这五类补特伽罗存在于诸比丘之中。”

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 5.51-100)/2.3 Yodhājīvavagga 战士品 (AN 5.71-80)”

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【经名】 2.3.6 Dutiyayodhājīvasutta 五等战士之二 (AN 5.76)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Dutiyayodhājīvasuttaṃ

76. “Pañcime, bhikkhave, yodhājīvā santo saṃvijjamānā lokasmiṃ. Katame pañca? Idha, bhikkhave, ekacco yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati. So tasmiṃ saṅgāme ussahati vāyamati. Tamenaṃ ussahantaṃ vāyamantaṃ pare hananti pariyāpādenti. Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. Ayaṃ, bhikkhave, paṭhamo yodhājīvo santo saṃvijjamāno lokasmiṃ.

“Puna caparaṃ, bhikkhave, idhekacco yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati. So tasmiṃ saṅgāme ussahati vāyamati. Tamenaṃ ussahantaṃ vāyamantaṃ pare upalikkhanti [upalikhanti (ka.)], tamenaṃ apanenti; apanetvā ñātakānaṃ nenti. So ñātakehi nīyamāno appatvāva ñātake antarāmagge kālaṃ karoti. Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. Ayaṃ, bhikkhave, dutiyo yodhājīvo santo saṃvijjamāno lokasmiṃ.

“Puna caparaṃ, bhikkhave, idhekacco yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati. So tasmiṃ saṅgāme ussahati vāyamati. Tamenaṃ ussahantaṃ vāyamantaṃ pare upalikkhanti, tamenaṃ apanenti; apanetvā ñātakānaṃ nenti. Tamenaṃ ñātakā upaṭṭhahanti paricaranti. So ñātakehi upaṭṭhahiyamāno paricariyamāno teneva ābādhena kālaṃ karoti. Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. Ayaṃ, bhikkhave, tatiyo yodhājīvo santo saṃvijjamāno lokasmiṃ.

“Puna caparaṃ, bhikkhave, idhekacco yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati. So tasmiṃ saṅgāme ussahati vāyamati. Tamenaṃ ussahantaṃ vāyamantaṃ pare upalikkhanti, tamenaṃ apanenti; apanetvā ñātakānaṃ nenti. Tamenaṃ ñātakā upaṭṭhahanti paricaranti. So ñātakehi upaṭṭhahiyamāno paricariyamāno vuṭṭhāti tamhā ābādhā. Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. Ayaṃ, bhikkhave, catuttho yodhājīvo santo saṃvijjamāno lokasmiṃ.

“Puna caparaṃ, bhikkhave, idhekacco yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati. So taṃ saṅgāmaṃ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṃ ajjhāvasati. Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. Ayaṃ, bhikkhave, pañcamo yodhājīvo santo saṃvijjamāno lokasmiṃ. Ime kho, bhikkhave, pañca yodhājīvā santo saṃvijjamānā lokasmiṃ.

“Evamevaṃ kho, bhikkhave, pañcime yodhājīvūpamā puggalā santo saṃvijjamānā bhikkhūsu. Katame pañca? Idha, bhikkhave, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati. So pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṃvutehi indriyehi. So tattha passati mātugāmaṃ dunnivatthaṃ vā duppārutaṃ vā. Tassa taṃ mātugāmaṃ disvā dunnivatthaṃ vā duppārutaṃ vā rāgo cittaṃ anuddhaṃseti. So rāgānuddhaṃsitena cittena sikkhaṃ apaccakkhāya dubbalyaṃ anāvikatvā methunaṃ dhammaṃ paṭisevati.

“Seyyathāpi so, bhikkhave, yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati, so tasmiṃ saṅgāme ussahati vāyamati, tamenaṃ ussahantaṃ vāyamantaṃ pare hananti pariyāpādenti; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. Ayaṃ, bhikkhave, paṭhamo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.

“Puna caparaṃ, bhikkhave, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati. So pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṃvutehi indriyehi. So tattha passati mātugāmaṃ dunnivatthaṃ vā duppārutaṃ vā. Tassa taṃ mātugāmaṃ disvā dunnivatthaṃ vā duppārutaṃ vā rāgo cittaṃ anuddhaṃseti. So rāgānuddhaṃsitena cittena pariḍayhateva kāyena pariḍayhati cetasā. Tassa evaṃ hoti – ‘yaṃnūnāhaṃ ārāmaṃ gantvā bhikkhūnaṃ āroceyyaṃ – rāgapariyuṭṭhitomhi [rāgāyitomhi (sī. syā. kaṃ)], āvuso, rāgapareto, na sakkomi brahmacariyaṃ sandhāretuṃ; sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattissāmī’ti. So ārāmaṃ gacchanto appatvāva ārāmaṃ antarāmagge sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati.

“Seyyathāpi so, bhikkhave, yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati, so tasmiṃ saṅgāme ussahati vāyamati, tamenaṃ ussahantaṃ vāyamantaṃ pare upalikkhanti, tamenaṃ apanenti; apanetvā ñātakānaṃ nenti. So ñātakehi nīyamāno appatvāva ñātake antarāmagge kālaṃ karoti; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. Ayaṃ, bhikkhave, dutiyo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.

“Puna caparaṃ, bhikkhave, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati. So pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṃvutehi indriyehi. So tattha passati mātugāmaṃ dunnivatthaṃ vā duppārutaṃ vā. Tassa taṃ mātugāmaṃ disvā dunnivatthaṃ vā duppārutaṃ vā rāgo cittaṃ anuddhaṃseti. So rāgānuddhaṃsitena cittena pariḍayhateva kāyena pariḍayhati cetasā. Tassa evaṃ hoti – ‘yaṃnūnāhaṃ ārāmaṃ gantvā bhikkhūnaṃ āroceyyaṃ – rāgapariyuṭṭhitomhi, āvuso, rāgapareto, na sakkomi brahmacariyaṃ sandhāretuṃ; sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattissāmī’ti. So ārāmaṃ gantvā bhikkhūnaṃ āroceti – ‘rāgapariyuṭṭhitomhi, āvuso, rāgapareto, na sakkomi brahmacariyaṃ sandhāretuṃ; sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattissāmī’”ti.

“Tamenaṃ sabrahmacārī ovadanti anusāsanti – ‘appassādā, āvuso, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā [bahūpāyāsā (sī. syā. kaṃ. pī.) pāci. 417; cūḷava. 65; ma. ni. 1.234], ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Maṃsapesūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Tiṇukkūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Aṅgārakāsūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Supinakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Yācitakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Rukkhaphalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Asisūnūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Sattisūlūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Abhiramatāyasmā brahmacariye; māyasmā sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattī’”ti.

“So sabrahmacārīhi evaṃ ovadiyamāno evaṃ anusāsiyamāno evamāha – ‘kiñcāpi, āvuso, appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo; atha kho nevāhaṃ sakkomi brahmacariyaṃ sandhāretuṃ, sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattissāmī’”ti. So sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattati.

“Seyyathāpi so, bhikkhave, yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati, so tasmiṃ saṅgāme ussahati vāyamati, tamenaṃ ussahantaṃ vāyamantaṃ pare upalikkhanti, tamenaṃ apanenti; apanetvā ñātakānaṃ nenti, tamenaṃ ñātakā upaṭṭhahanti paricaranti. So ñātakehi upaṭṭhahiyamāno paricariyamāno teneva ābādhena kālaṃ karoti; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. Ayaṃ, bhikkhave, tatiyo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.

“Puna caparaṃ, bhikkhave, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati. So pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṃvutehi indriyehi. So tattha passati mātugāmaṃ dunnivatthaṃ vā duppārutaṃ vā. Tassa taṃ mātugāmaṃ disvā dunnivatthaṃ vā duppārutaṃ vā rāgo cittaṃ anuddhaṃseti. So rāgānuddhaṃsitena cittena pariḍayhateva kāyena pariḍayhati cetasā. Tassa evaṃ hoti – ‘yaṃnūnāhaṃ ārāmaṃ gantvā bhikkhūnaṃ āroceyyaṃ – rāgapariyuṭṭhitomhi, āvuso, rāgapareto, na sakkomi brahmacariyaṃ sandhāretuṃ; sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattissāmī’ti. So ārāmaṃ gantvā bhikkhūnaṃ āroceti – ‘rāgapariyuṭṭhitomhi, āvuso, rāgapareto, na sakkomi brahmacariyaṃ sandhāretuṃ; sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattissāmī’”ti.

“Tamenaṃ sabrahmacārī ovadanti anusāsanti – ‘appassādā, āvuso, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Maṃsapesūpamā kāmā vuttā bhagavatā…pe… tiṇukkūpamā kāmā vuttā bhagavatā… aṅgārakāsūpamā kāmā vuttā bhagavatā… supinakūpamā kāmā vuttā bhagavatā… yācitakūpamā kāmā vuttā bhagavatā… rukkhaphalūpamā kāmā vuttā bhagavatā… asisūnūpamā kāmā vuttā bhagavatā… sattisūlūpamā kāmā vuttā bhagavatā… sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Abhiramatāyasmā brahmacariye; māyasmā sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattī’”ti.

“So sabrahmacārīhi evaṃ ovadiyamāno evaṃ anusāsiyamāno evamāha – ‘ussahissāmi, āvuso, vāyamissāmi, āvuso, abhiramissāmi, āvuso! Na dānāhaṃ, āvuso, sikkhādubbalyaṃ āvikatvā sikkhaṃ paccakkhāya hīnāyāvattissāmī’”ti.

“Seyyathāpi so, bhikkhave, yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati, so tasmiṃ saṅgāme ussahati vāyamati, tamenaṃ ussahantaṃ vāyamantaṃ pare upalikkhanti, tamenaṃ apanenti; apanetvā ñātakānaṃ nenti, tamenaṃ ñātakā upaṭṭhahanti paricaranti. So ñātakehi upaṭṭhahiyamāno paricariyamāno vuṭṭhāti tamhā ābādhā; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. Ayaṃ, bhikkhave, catuttho yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu.

“Puna caparaṃ, bhikkhave, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati. So pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya tameva gāmaṃ vā nigamaṃ vā piṇḍāya pavisati rakkhiteneva kāyena rakkhitāya vācāya rakkhitena cittena upaṭṭhitāya satiyā saṃvutehi indriyehi. So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati cakkhundriyaṃ; cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā … jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati manindriyaṃ; manindriye saṃvaraṃ āpajjati. So pacchābhattaṃ piṇḍapātapaṭikkanto vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So abhijjhaṃ loke pahāya…pe… so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi…pe… catutthaṃ jhānaṃ upasampajja viharati.

“So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti…pe… nāparaṃ itthattāyāti pajānāti”.

“Seyyathāpi so, bhikkhave, yodhājīvo asicammaṃ gahetvā dhanukalāpaṃ sannayhitvā viyūḷhaṃ saṅgāmaṃ otarati, so taṃ saṅgāmaṃ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṃ ajjhāvasati; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. Ayaṃ, bhikkhave, pañcamo yodhājīvūpamo puggalo santo saṃvijjamāno bhikkhūsu. Ime kho, bhikkhave, pañca yodhājīvūpamā puggalā santo saṃvijjamānā bhikkhūsū”ti. Chaṭṭhaṃ.

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七十六 五等战士之二

一 “诸比丘！有这五种战士存在于世上。是哪五种呢？

二 诸比丘！世间有一种战士，手持剑、盾，佩戴弓、箭袋，参加布阵列队的战斗。他在战斗中鼓起勇气奋力拼搏，然而敌人却杀死了这样鼓起勇气奋力拼搏的他。诸比丘！世间有这样一类战士。诸比丘！有这样的战士存在于世上，这是第一种。

三 再者，诸比丘！世间有一种战士，手持剑、盾，佩戴弓、箭袋，参加布阵列队的战斗。他在战斗中鼓起勇气奋力拼搏，然而敌人重伤了这样鼓起勇气奋力拼搏的他，并将他带离[战列]；带离[战列]后，他被送往亲族那里。他想依靠亲族而被引导前往，然而还没到达亲族[家]，就在途中去世了。诸比丘！世间有这样一类战士。诸比丘！有这样的战士存在于世上，这是第二种。

四 再者，诸比丘！世间有一种战士，手持剑、盾，佩戴弓、箭袋，参加布阵列队的战斗。他在战斗中鼓起勇气奋力拼搏，然而敌人重伤了这样鼓起勇气奋力拼搏的他，并将他带离[战列]；带离[战列]后，他被送往亲族那里。亲族们看护、照料这样的他。他一边被送到亲族处被看护，一边被[亲族]照料，却因那伤病而去世了。诸比丘！世间有这样一类战士。诸比丘！有这样的战士存在于世上，这是第三种。

五 再者，诸比丘！世间有一种战士，手持剑、盾，佩戴弓、箭袋，参加布阵列队的战斗。他在战斗中鼓起勇气奋力拼搏，然而敌人重伤了这样鼓起勇气奋力拼搏的他，并将他带离[战列]；带离[战列]后，他被送往亲族那里。亲族们看护、照料这样的他。他一边被送到亲族处被看护，一边被[亲族]照料，他的伤病竟然痊愈了。诸比丘！世间有这样一类战士。

诸比丘！有这样的战士存在于世上，这是第四种。

六 再者，诸比丘！世间有一种战士，手持剑、盾，佩戴弓、箭袋，参加布阵列队的战斗。他战胜了那场战斗，成为胜利者，并驻守在他的主战场上。诸比丘！世间有这样一类战士。诸比丘！有这样的战士存在于世上，这是第五种。

诸比丘！这五种战士存在于世上。

七 诸比丘！正是这样，如同这五种战士的比喻，有五种补特伽罗存在于诸比丘中。是哪五种呢？

八 诸比丘！世间有一种比丘，依止于某个村庄或市镇而住。他在上午时分，穿好下衣，披上衣袍，拿着钵，为了乞食而进入那个村庄或市镇。他身不防护，语不防护，心不防护，念不安住，诸根不守护。他在那里，看见衣着不整或覆盖不当的女人；看见衣着不整或覆盖不当的女人后，他的贪欲搅乱了他的心。他由于被贪欲搅乱的心，没有舍弃学处，没有显露软弱，却行了淫欲之事。

诸比丘！譬如那种战士，手持剑、盾，佩戴弓、箭袋，参加布阵列队的战斗。他在战斗中鼓起勇气奋力拼搏，然而敌人却杀死了这样鼓起勇气奋力拼搏的他。诸比丘！我说可以这样来比喻这种补特伽罗。诸比丘！世间也有这样一类的补特伽罗。诸比丘！这是可以比喻为第一种战士的补特伽罗，存在于诸比丘之中。

九 再者，诸比丘！有比丘依止于某个村庄或市镇而住。他在上午时分，穿好下衣，披上衣袍，拿着钵，为了乞食而进入那个村庄或市镇。他身不防护，语不防护，心不防护，念不安住，诸根不守护。他在那里，看见衣着不整或覆盖不当的女人；看见衣着不整或覆盖不当的女人后，他的贪欲搅乱了他的心。他由于被贪欲搅乱的心，身体感到烦恼，心也感到烦恼。他心想：“我现在去僧园告诉诸位比丘：‘各位贤友！我被贪欲缠缚，被贪欲驱使，不能继续修行梵行了，我要显露修学上的软弱，舍弃学处而退转到低俗的生活。’”他随即前往僧园，但还没到达僧园，就在中途显露了修学上的软弱，舍弃学处而退转到低俗的生活。

诸比丘！譬如那种战士，手持剑、盾，佩戴弓、箭袋，参加布阵列队的战斗。他在战斗中鼓起勇气奋力拼搏，然而敌人重伤了这样鼓起勇气奋力拼搏的他，并将他带离[战列]；带离[战列]后被送往亲族那里。他想依靠亲族而被引导前往，然而还没到达亲族之家，就在中途去世了。诸比丘！我说可以这样来比喻这种补特伽罗。诸比丘！世间也有这样一类的补特伽罗。诸比丘！这是可以比喻为第二种战士的补特伽罗，存在于诸比丘之中。

一〇 再者，诸比丘！有比丘依止于某个村庄或市镇而住。他在上午时分，穿好下衣，披上衣袍，拿着钵，为了乞食而进入那个村庄或市镇。他身不防护，语不防护，心不防护，念不安住，诸根不守护。他在那里，看见衣着不整或覆盖不当的女人；看见衣着不整或覆盖不当的女人后，他的贪欲搅乱了他的心。他由于被贪欲搅乱的心，身体感到烦恼，心也感到烦恼。他心想：“我现在去僧园告诉诸位比丘：‘各位贤友！我被贪欲缠缚，被贪欲驱使，不能继续修行梵行了，我要显露修学上的软弱，舍弃学处而退转到低俗的生活。’”他去到僧园告诉诸位比丘：“各位贤友！我被贪欲缠缚，被贪欲驱使，不能继续修行梵行了，我要显露修学上的软弱，舍弃学处而退转到低俗的生活。”同修梵行的比丘们便教导、劝诫这样的他：

“贤友啊！世尊说：‘欲乐滋味少，痛苦多，烦恼多，这里的祸患更多。’世尊说：‘欲乐如同啃骨头，痛苦多，烦恼多，这里的祸患更多。’世尊说：‘欲乐如同抢肉块，痛苦多，烦恼多，这里的祸患更多。’世尊说：‘欲乐如同举草火炬，痛苦多，烦恼多，这里的祸患更多。’世尊说：‘欲乐如同掉进火坑，痛苦多，烦恼多，这里的祸患更多。’世尊说：‘欲乐如同梦境，痛苦多，烦恼多，这里的祸患更多。’世尊说：‘欲乐如同借来的物品，痛苦多，烦恼多，这里的祸患更多。’世尊说：‘欲乐如同树上的果实（易落引争），痛苦多，烦恼多，这里的祸患更多。’世尊说：‘欲乐如同屠宰场，痛苦多，烦恼多，这里的祸患更多。’世尊说：‘欲乐如同矛与刺，痛苦多，烦恼多，这里的祸患更多。’世尊说：‘欲乐如同蛇头（剧毒），痛苦多，烦恼多，这里的祸患更多。’具寿！请乐于修行梵行！具寿！不要显露修学上的软弱，不要舍弃学处而退转。”

他被同修梵行者如此教导、如此劝诫后，却这样说：“贤友们！即使世尊说了‘欲乐滋味少，痛苦多，烦恼多，这里的祸患更多’，但我还是不能继续修行梵行，我显露修学上的软弱，将要舍弃学处而退转。”他显露了修学上的软弱，舍弃学处而退转到低俗的生活。

诸比丘！譬如那种战士，手持剑、盾，佩戴弓、箭袋，参加布阵列队的战斗。他在战斗中鼓起勇气奋力拼搏，然而敌人重伤了这样鼓起勇气奋力拼搏的他，并将他带离[战列]；带离[战列]后被送往亲族那里，到了亲族处，亲族们看护、照料这样的他。他被亲族看护、照料，却因那伤病而去世了。诸比丘！我说可以这样来比喻这种补特伽罗。诸比丘！世间有这样一类的补特伽罗，诸比丘！这是可以比喻为第三种战士的补特伽罗，存在于诸比丘之中。

一一 再者，诸比丘！有比丘依止于某个村庄或市镇而住。他在上午时分，穿好下衣，披上衣袍，拿着钵，为了乞食而进入那个村庄或市镇。他身不防护，语不防护，心不防护，念不安住，诸根不守护。他在那里，看见衣着不整或覆盖不当的女人；看见衣着不整或覆盖不当的女人后，他的贪欲搅乱了他的心。他由于被贪欲搅乱的心，身体感到烦恼，心也感到烦恼。他心想：“我现在去僧园告诉诸位比丘：‘各位贤友！我被贪欲缠缚，被贪欲驱使，不能继续修行梵行了，我要显露修学上的软弱，舍弃学处而退转。’”他去到僧园告诉诸位比丘：“各位贤友！我被贪欲缠缚，被贪欲驱使，不能继续修行梵行了，我要显露修学上的软弱，将要舍弃学处而退转。”同修梵行的比丘们便教导、劝诫这样的他：

“贤友啊！世尊说：‘欲乐滋味少，痛苦多，烦恼多，这里的祸患更多。’世尊说：‘欲乐如同啃骨头，痛苦多，烦恼多，这里的祸患更多。’世尊说：‘欲乐如同抢肉块……。’世尊说：‘欲乐如同举草火炬……。’世尊说：‘欲乐如同掉进火坑……。’世尊说：‘欲乐如同梦境……。’世尊说：‘欲乐如同借来的物品……。’世尊说：‘欲乐如同树上的果实……。’世尊说：‘欲乐如同屠宰场……。’世尊说：‘欲乐如同矛与刺……。’世尊说：‘欲乐如同蛇头，痛苦多，烦恼多，这里的祸患更多。’具寿！请乐于修行梵行。具寿！不要显露修学上的软弱，不要舍弃学处而退转。”

他被同修梵行者如此教导、如此劝诫后，他这样说：“各位贤友！我愿意勇猛精进。各位贤友！我愿意努力修行。各位贤友！我愿意乐于修行梵行。各位贤友！我现在不显露修学上的软弱，将不舍弃学处而退转。”

诸比丘！譬如那种战士，手持剑、盾，佩戴弓、箭袋，参加布阵列队的战斗。他在战斗中鼓起勇气奋力拼搏，然而敌人重伤了这样鼓起勇气奋力拼搏的他，并将他带离[战列]；带离[战列]后，他被送往亲族那里，亲族们看护、照料这样的他。他被亲族看护、照料后，伤病痊愈了。诸比丘！我说可以这样来比喻这种补特伽罗。诸比丘！世间有这样一类的补特伽罗，诸比丘！这是可以比喻为第四种战士的补特伽罗，存在于诸比丘之中。

一二 再者，诸比丘！有比丘依止于某个村庄或市镇而住。他在上午时分，穿好下衣，披上衣袍，拿着钵，为了乞食而进入那个村庄或市镇。他守护自己的身，守护自己的语，守护自己的心，安住正念，守护诸根。他用眼看到色境后，不执取（整体）相，不执取（细微的）随相。如果他不安住于守护眼根，贪婪、忧愁等邪恶不善法就会侵入，他为了防护这些而修行，保护眼根，进入眼根的律仪；用耳听到声音后……用鼻闻到香气后……用舌尝到味道后……用身接触到所触后……用意认识到法后，不执取相，不执取随好。如果他不安住于守护意根，贪婪、忧愁等邪恶不善法就会侵入，他为了防护这些而修行，保护意根，进入意根的律仪。他吃完饭后，从乞食处回来，去到僻静的住处，如森林、树下、山地、洞穴、山洞、墓地、丛林深处、露天之地、稻草堆旁。他去到森林中、或树下、或空屋，结跏趺坐，保持身体正直，将念安立于面前。他舍断世间的贪欲……乃至……他舍断了这些染污心、令慧软弱的五盖，远离诸欲……乃至……具足第四禅那而住。当他的心如此得定、清净、明洁、无瑕疵、远离随烦恼、变得柔软、适合作业、稳固、达到不动时，他引导心倾向于诸漏尽之智。他如实了知：‘这是苦’……乃至……更了知不再有（轮回）的现状。

诸比丘！譬如那种战士，手持剑、盾，佩戴弓、箭袋，参加布阵列队的战斗。他战胜了那场战斗，成为胜利者，并驻守在他的主战场上。诸比丘！像这样，我说可以比喻这种补特伽罗。诸比丘！世间有这样一类的补特伽罗，诸比丘！这是可以比喻为第五种战士的补特伽罗，存在于诸比丘之中。

诸比丘！比喻为这五种战士的，有这五类补特伽罗存在于诸比丘之中。”

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 5.51-100)/2.3 Yodhājīvavagga 战士品 (AN 5.71-80)”

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【经名】 2.3.7 Paṭhamaanāgatabhayasutta 当来怖畏之一 (AN 5.77)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Paṭhamaanāgatabhayasuttaṃ

77. “Pañcimāni, bhikkhave, anāgatabhayāni sampassamānena alameva āraññikena [āraññakena (sabbattha a. ni. 5.181; pari. 443)] bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

“Katamāni pañca? Idha, bhikkhave, āraññiko bhikkhu iti paṭisañcikkhati – ‘ahaṃ kho etarahi ekako araññe viharāmi. Ekakaṃ kho pana maṃ [ekakaṃ kho pana (syā. kaṃ.)] araññe viharantaṃ ahi vā maṃ ḍaṃseyya, vicchiko [vicchikā (syā.)] vā maṃ ḍaṃseyya, satapadī vā maṃ ḍaṃseyya, tena me assa kālaṅkiriyā, so mamassa antarāyo; handāhaṃ vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti. Idaṃ, bhikkhave, paṭhamaṃ anāgatabhayaṃ sampassamānena alameva āraññikena bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

“Puna caparaṃ, bhikkhave, āraññiko bhikkhu iti paṭisañcikkhati – ‘ahaṃ kho etarahi ekako araññe viharāmi. Ekako kho panāhaṃ araññe viharanto upakkhalitvā vā papateyyaṃ, bhattaṃ vā bhuttaṃ me byāpajjeyya, pittaṃ vā me kuppeyya, semhaṃ vā me kuppeyya, satthakā vā me vātā kuppeyyuṃ, tena me assa kālaṅkiriyā, so mamassa antarāyo; handāhaṃ vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti. Idaṃ, bhikkhave, dutiyaṃ anāgatabhayaṃ sampassamānena alameva āraññikena bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

“Puna caparaṃ, bhikkhave, āraññiko bhikkhu iti paṭisañcikkhati – ‘ahaṃ kho etarahi ekako araññe viharāmi. Ekako kho panāhaṃ araññe viharanto vāḷehi samāgaccheyyaṃ, sīhena vā byagghena vā dīpinā vā acchena vā taracchena vā, te maṃ jīvitā voropeyyuṃ, tena me assa kālaṅkiriyā, so mamassa antarāyo; handāhaṃ vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti. Idaṃ, bhikkhave, tatiyaṃ anāgatabhayaṃ sampassamānena alameva āraññikena bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

“Puna caparaṃ, bhikkhave, āraññiko bhikkhu iti paṭisañcikkhati – ‘ahaṃ kho etarahi ekako araññe viharāmi. Ekako kho panāhaṃ araññe viharanto māṇavehi samāgaccheyyaṃ katakammehi vā akatakammehi vā, te maṃ jīvitā voropeyyuṃ, tena me assa kālaṅkiriyā, so mamassa antarāyo; handāhaṃ vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti. Idaṃ, bhikkhave, catutthaṃ anāgatabhayaṃ sampassamānena alameva āraññikena bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

“Puna caparaṃ, bhikkhave, āraññiko bhikkhu iti paṭisañcikkhati – ‘ahaṃ kho etarahi ekako araññe viharāmi. Santi kho panāraññe vāḷā amanussā, te maṃ jīvitā voropeyyuṃ, tena me assa kālaṅkiriyā, so mamassa antarāyo; handāhaṃ vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti. Idaṃ, bhikkhave, pañcamaṃ anāgatabhayaṃ sampassamānena alameva āraññikena bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

“Imāni kho, bhikkhave, pañca anāgatabhayāni sampassamānena alameva āraññikena bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā”ti. Sattamaṃ.

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七十七 当来怖畏之一

一 “诸比丘！如果能预见到这五种未来的怖畏，那么住在森林中的比丘就应当为了获得未得的（境界）、为了达到未达的（目标）、为了证悟未证的（法益），不放逸、精勤、努力地安住。是哪五种呢？

二 诸比丘！世间有一种住在森林中的比丘，他这样省思：‘我现在独自一人住在森林里。当我独自住在森林里时，可能有蛇来咬我，可能有蝎子来蜇我，可能有蜈蚣来咬我，因此我可能会死亡，那将是我的障碍。因此，我应当为了获得未得的、为了达到未达的、为了证悟未证的，而发起精进。’

诸比丘！这种比丘，预见到这种未来的怖畏，就为了获得未得的、为了达到未达的、为了证悟未证的，住在森林中，不放逸、精勤、努力地安住。这是第一种。

三 再者，诸比丘！有住在森林中的比丘，他这样省思：‘我现在独自一人住在森林里。当我独自住在森林里时，可能会失足跌倒，或者吃了食物而生病，或者胆汁失调，或者痰液失调，或者体内如刀割般的风病发作，因此我可能会死亡。那将是我的障碍。因此，我应当为了获得未得的、为了达到未达的、为了证悟未证的，而发起精进。’

诸比丘！这种比丘，预见到这种未来的怖畏，就为了获得未得的、为了达到未达的、为了证悟未证的，住在森林中，不放逸、精勤、努力地安住。这是第二种。

四 再者，诸比丘！有住在森林中的比丘，他这样省思：‘我现在独自一人住在森林里。当我独自住在森林里时，可能会遇到猛兽，例如狮子、老虎、豹子、熊、鬣狗，它们可能会夺走我的生命。那将是我的障碍。因此，我应当为了获得未得的、为了达到未达的、为了证悟未证的，而发起精进。’

诸比丘！这种比丘，如果预见到这种未来的怖畏，就为了获得未得的、为了达到未达的、为了证悟未证的，住在森林中，不放逸、精勤、努力地安住。这是第三种。

五 再者，诸比丘！有住在森林中的比丘，他这样省思：‘我现在独自一人住在森林里。当我独自住在森林里时，可能会遇到盗贼，无论他们是已经作案还是将要作案，都[足以]夺走我的生命，因此我可能会死亡。那将是我的障碍。因此，我应当为了获得未得的、为了达到未达的、为了证悟未证的，而发起精进。’

诸比丘！这种比丘，预见到这种未来的怖畏，就为了获得未得的、为了达到未达的、为了证悟未证的，住在森林中，不放逸、精勤、努力地安住。这是第四种。

六 再者，诸比丘！有住在森林中的比丘，他这样省思：‘我现在独自一人住在森林里，森林里住着凶恶的非人（鬼神），它们可能会夺走我的生命，因此我可能会死亡。那将是我的障碍。因此，我应当为了获得未得的、为了达到未达的、为了证悟未证的，而发起精进。’

诸比丘！这种比丘，预见到这种未来的怖畏，就为了获得未得的、为了达到未达的、为了证悟未证的，住在森林中，不放逸、精勤、努力地安住。这是第五种。

诸比丘！如果能预见到这五种未来的怖畏，那么比丘就应当为了获得未得的、为了达到未达的、为了证悟未证的，住在森林中，不放逸、精勤、努力地安住。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 5.51-100)/2.3 Yodhājīvavagga 战士品 (AN 5.71-80)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.8 Dutiyaanāgatabhayasutta 当来怖畏之二 (AN 5.78)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Dutiyaanāgatabhayasuttaṃ

78. “Pañcimāni, bhikkhave, anāgatabhayāni sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Katamāni pañca? Idha, bhikkhave, bhikkhu iti paṭisañcikkhati – ‘ahaṃ kho etarahi daharo yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā. Hoti kho pana so samayo yaṃ imaṃ kāyaṃ jarā phusati. Jiṇṇena kho pana jarāya abhibhūtena na sukaraṃ buddhānaṃ sāsanaṃ manasi kātuṃ, na sukarāni araññavanapatthāni pantāni senāsanāni paṭisevituṃ. Purā maṃ so dhammo āgacchati aniṭṭho akanto amanāpo; handāhaṃ paṭikacceva [paṭigacceva (sī.)] vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, yenāhaṃ dhammena samannāgato jiṇṇakopi phāsuṃ [phāsu (pī. ka.)] viharissāmī’ti. Idaṃ, bhikkhave, paṭhamaṃ anāgatabhayaṃ sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

“Puna caparaṃ, bhikkhave, bhikkhu iti paṭisañcikkhati – ‘ahaṃ kho etarahi appābādho appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya. Hoti kho pana so samayo yaṃ imaṃ kāyaṃ byādhi phusati. Byādhitena kho pana byādhinā abhibhūtena [byādhābhibhūtena (sī. pī. ka.)] na sukaraṃ buddhānaṃ sāsanaṃ manasi kātuṃ, na sukarāni araññavanapatthāni pantāni senāsanāni paṭisevituṃ. Purā maṃ so dhammo āgacchati aniṭṭho akanto amanāpo; handāhaṃ paṭikacceva vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, yenāhaṃ dhammena samannāgato byādhitopi phāsuṃ viharissāmī’ti. Idaṃ, bhikkhave, dutiyaṃ anāgatabhayaṃ sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

“Puna caparaṃ, bhikkhave, bhikkhu iti paṭisañcikkhati – ‘etarahi kho subhikkhaṃ susassaṃ sulabhapiṇḍaṃ, sukaraṃ uñchena paggahena yāpetuṃ. Hoti kho pana so samayo yaṃ dubbhikkhaṃ hoti dussassaṃ dullabhapiṇḍaṃ, na sukaraṃ uñchena paggahena yāpetuṃ. Dubbhikkhe kho pana manussā yena subhikkhaṃ tena saṅkamanti [tenupasaṅkamanti (ka.)]. Tattha saṅgaṇikavihāro hoti ākiṇṇavihāro. Saṅgaṇikavihāre kho pana sati ākiṇṇavihāre na sukaraṃ buddhānaṃ sāsanaṃ manasi kātuṃ, na sukarāni araññavanapatthāni pantāni senāsanāni paṭisevituṃ. Purā maṃ so dhammo āgacchati aniṭṭho akanto amanāpo; handāhaṃ paṭikacceva vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, yenāhaṃ dhammena samannāgato dubbhikkhepi phāsu viharissāmī’ti. Idaṃ, bhikkhave, tatiyaṃ anāgatabhayaṃ sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

“Puna caparaṃ, bhikkhave, bhikkhu iti paṭisañcikkhati – ‘etarahi kho manussā samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā viharanti. Hoti kho pana so samayo yaṃ bhayaṃ hoti aṭavisaṅkopo, cakkasamārūḷhā jānapadā pariyāyanti. Bhaye kho pana sati manussā yena khemaṃ tena saṅkamanti. Tattha saṅgaṇikavihāro hoti ākiṇṇavihāro. Saṅgaṇikavihāre kho pana sati ākiṇṇavihāre na sukaraṃ buddhānaṃ sāsanaṃ manasi kātuṃ, na sukarāni araññavanapatthāni pantāni senāsanāni paṭisevituṃ. Purā maṃ so dhammo āgacchati aniṭṭho akanto amanāpo; handāhaṃ paṭikacceva vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, yenāhaṃ dhammena samannāgato bhayepi phāsuṃ viharissāmī’ti. Idaṃ, bhikkhave, catutthaṃ anāgatabhayaṃ sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

“Puna caparaṃ, bhikkhave, bhikkhu iti paṭisañcikkhati – ‘etarahi kho saṅgho samaggo sammodamāno avivadamāno ekuddeso phāsu viharati. Hoti kho pana so samayo yaṃ saṅgho bhijjati. Saṅghe kho pana bhinne na sukaraṃ buddhānaṃ sāsanaṃ manasi kātuṃ, na sukarāni araññavanapatthāni pantāni senāsanāni paṭisevituṃ. Purā maṃ so dhammo āgacchati aniṭṭho akanto amanāpo; handāhaṃ paṭikacceva vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, yenāhaṃ dhammena samannāgato bhinnepi saṅghe phāsuṃ viharissāmī’ti. Idaṃ, bhikkhave, pañcamaṃ anāgatabhayaṃ sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

“Imāni kho, bhikkhave, pañca anāgatabhayāni sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṃ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

七十八 当来怖畏之二

一 “诸比丘！如果能预见到这五种未来的怖畏，那么比丘就应当为了获得未得的（境界）、为了达到未达的（目标）、为了证悟未证的（法益），不放逸、精勤、努力地安住。是哪五种呢？

二 诸比丘！世间有一种比丘，他这样省思：‘我现在年轻力壮，头发乌黑，正处于青春年华，风华正茂。然而，总有一天衰老会降临到这个身体上。当被衰老所征服而年迈时，就难以用心思维佛陀的教导，难以去森林、草丛、高原、边远的住处修行了。在我遭遇那不想要、不喜爱、不合意的衰老之前，我应当预先为了获得未得的、为了达到未达的、为了证悟未证的，而发起精进。这样我成就了此法，即使年老体衰也能安稳地安住。’

诸比丘！有比丘预见到这种未来的怖畏，就为了获得未得的、为了达到未达的、为了证悟未证的，不放逸、精勤、努力地安住。这是第一种。

三 再者，诸比丘！有比丘这样省思：‘我现在身体健康，少病少恼，消化功能正常，体质不过于寒冷也不过于炎热，适中而能够精进修行。然而，总有一天疾病会侵袭这个身体。当被疾病所征服而生病时，就不容易用心思维佛陀的教导，不容易去森林、草丛、高原、边远的住处修行了。在我遭遇那不想要、不喜爱、不合意的疾病之前，我应当预先为了获得未得的、为了达到未达的、为了证悟未证的，而发起精进。这样我成就了此法，即使生病也能安稳地安住。’

诸比丘！有比丘预见到这种未来的怖畏，就为了获得未得的、为了达到未达的、为了证悟未证的，不放逸、精勤、努力地安住。这是第二种。

四 再者，诸比丘！有比丘这样省思：‘现在粮食丰收，谷物充足，容易获得乞食，依靠拾取遗落谷物也能容易地维持生命；然而，总有一天会遇到饥荒，作物歉收，难以获得乞食，依靠拾取遗落谷物也难以维持生命。在饥荒的时候，人们会迁移到粮食丰足的地方，那里就会人群聚集，住处嘈杂。在人群聚集、住处嘈杂的情况下，就不容易用心思维佛陀的教导，不容易去森林、草丛、高原、边远的住处修行了。在我遭遇那不想要、不喜爱、不合意的饥荒之前，我应当预先为了获得未得的、为了达到未达的、为了证悟未证的，而发起精进。这样我成就了此法，即使在饥荒时也能安稳地安住。’

诸比丘！有比丘预见到这种未来的怖畏，就为了获得未得的、为了达到未达的、为了证悟未证的，不放逸、精勤、努力地安住。这是第三种。

五 再者，诸比丘！有比丘这样省思：‘现在人们和合相处，互相随喜，没有争论，如同水乳交融，彼此用慈爱的眼神看待对方而安住。然而，总有一天会发生动乱的怖畏，盗贼蜂起，地方人民驾着车四处逃难；当有怖畏发生时，人们会迁移到安全的地方，那里就会人群聚集，住处嘈杂；在人群聚集、住处嘈杂的情况下，就不容易用心思维佛陀的教导，不容易去森林、草丛、高原、边远的住处修行了。在我遭遇那不想要、不喜爱、不合意的怖畏之前，我应当预先为了获得未得的、为了达到未达的、为了证悟未证的，而发起精进。这样我成就了此法，即使在怖畏中也能安稳地安住。’

诸比丘！有比丘预见到这种未来的怖畏，就为了获得未得的、为了达到未达的、为了证悟未证的，不放逸、精勤、努力地安住。这是第四种。

六 再者，诸比丘！有比丘这样省思：‘现在僧团和合，互相随喜，没有争论，遵循同一教诫（ekuddeso，同一布萨诵戒），安稳地安住。然而，总有一天僧团会发生分裂。当僧团分裂时，就不容易用心思维佛陀的教导，不容易去森林、草丛、高原、边远的住处修行了。在我遭遇那不想要、不喜爱、不合意的僧团分裂之前，我应当预先为了获得未得的、为了达到未达的、为了证悟未证的，而发起精进。这样我成就了此法，即使在僧团分裂时也能安稳地安住。’

诸比丘！有比丘预见到这种未来的怖畏，就为了获得未得的、为了达到未达的、为了证悟未证的，不放逸、精勤、努力地安住。这是第五种。

诸比丘！比丘如果能预见到这五种未来的怖畏，就应当为了获得未得的、为了达到未达的、为了证悟未证的，不放逸、精勤、努力地安住。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 5.51-100)/2.3 Yodhājīvavagga 战士品 (AN 5.71-80)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.9 Tatiyaanāgatabhayasutta 当来怖畏之三 (AN 5.79)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Tatiyaanāgatabhayasuttaṃ

79. “Pañcimāni, bhikkhave, anāgatabhayāni etarahi asamuppannāni āyatiṃ samuppajjissanti. Tāni vo [kho (katthaci)] paṭibujjhitabbāni; paṭibujjhitvā ca tesaṃ pahānāya vāyamitabbaṃ.

“Katamāni pañca? Bhavissanti, bhikkhave, bhikkhū anāgatamaddhānaṃ abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā aññe upasampādessanti. Tepi [te (sī.)] na sakkhissanti vinetuṃ adhisīle adhicitte adhipaññāya. Tepi bhavissanti abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā aññe upasampādessanti. Tepi [te (?)] na sakkhissanti vinetuṃ adhisīle adhicitte adhipaññāya. Tepi bhavissanti abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. Iti kho, bhikkhave, dhammasandosā vinayasandoso; vinayasandosā dhammasandoso. Idaṃ, bhikkhave, paṭhamaṃ anāgatabhayaṃ etarahi asamuppannaṃ āyatiṃ samuppajjissati. Taṃ vo paṭibujjhitabbaṃ; paṭibujjhitvā ca tassa pahānāya vāyamitabbaṃ.

“Puna caparaṃ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṃ abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā aññesaṃ nissayaṃ dassanti. Tepi na sakkhissanti vinetuṃ adhisīle adhicitte adhipaññāya. Tepi bhavissanti abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā aññesaṃ nissayaṃ dassanti. Tepi na sakkhissanti vinetuṃ adhisīle adhicitte adhipaññāya. Tepi bhavissanti abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. Iti kho, bhikkhave, dhammasandosā vinayasandoso; vinayasandosā dhammasandoso. Idaṃ, bhikkhave, dutiyaṃ anāgatabhayaṃ etarahi asamuppannaṃ āyatiṃ samuppajjissati. Taṃ vo paṭibujjhitabbaṃ; paṭibujjhitvā ca tassa pahānāya vāyamitabbaṃ.

“Puna caparaṃ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṃ abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā abhidhammakathaṃ vedallakathaṃ kathentā kaṇhadhammaṃ okkamamānā na bujjhissanti. Iti kho, bhikkhave, dhammasandosā vinayasandoso; vinayasandosā dhammasandoso. Idaṃ, bhikkhave, tatiyaṃ anāgatabhayaṃ etarahi asamuppannaṃ āyatiṃ samuppajjissati. Taṃ vo paṭibujjhitabbaṃ; paṭibujjhitvā ca tassa pahānāya vāyamitabbaṃ.

“Puna caparaṃ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṃ abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatāppaṭisaṃyuttā, tesu bhaññamānesu na sussūsissanti, na sotaṃ odahissanti, na aññā cittaṃ upaṭṭhapessanti, na ca te dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññissanti. Ye pana te suttantā kavitā [kavikatā (sī. syā. kaṃ. pī., saṃ. ni. 2.229) ṭīkā oloketabbā] kāveyyā cittakkharā cittabyañjanā bāhirakā sāvakabhāsitā, tesu bhaññamānesu sussūsissanti, sotaṃ odahissanti, aññā cittaṃ upaṭṭhapessanti, te ca dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññissanti. Iti kho, bhikkhave, dhammasandosā vinayasandoso; vinayasandosā dhammasandoso. Idaṃ, bhikkhave, catutthaṃ anāgatabhayaṃ etarahi asamuppannaṃ āyatiṃ samuppajjissati. Taṃ vo paṭibujjhitabbaṃ; paṭibujjhitvā ca tassa pahānāya vāyamitabbaṃ.

“Puna caparaṃ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṃ abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā therā bhikkhū bāhulikā [bāhullikā (syā. kaṃ.) a. ni. 2.49; 3.96] bhavissanti sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā, na vīriyaṃ ārabhissanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Tesaṃ pacchimā janatā diṭṭhānugatiṃ āpajjissati. Sāpi bhavissati bāhulikā sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā, na vīriyaṃ ārabhissati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Iti kho, bhikkhave, dhammasandosā vinayasandoso; vinayasandosā dhammasandoso. Idaṃ, bhikkhave, pañcamaṃ anāgatabhayaṃ etarahi asamuppannaṃ āyatiṃ samuppajjissati. Taṃ vo paṭibujjhitabbaṃ; paṭibujjhitvā ca tassa pahānāya vāyamitabbaṃ. “Imāni kho, bhikkhave, pañca anāgatabhayāni etarahi asamuppannāni āyatiṃ samuppajjissanti. Tāni vo paṭibujjhitabbāni; paṭibujjhitvā ca tesaṃ pahānāya vāyamitabban”ti. Navamaṃ.

☸---------------------------------------------------------------------

七十九 当来怖畏之三

一 “比丘们！有这五种未来的怖畏，现在尚未生起，但将来会生起，你们应当觉察；并且，觉察之后，为了断除它们应当精勤。是哪五种呢？

二 比丘们！在未来的时代将会有一些比丘，他们身未修习、戒未修习、心未修习、慧未修习。他们虽然身、戒、心、慧都未修习，却会为其他人传授具足戒；并且，他们在增上戒、增上心、增上慧方面，也将不能教导（那些受戒者），而他们所传授的人也将是身未修习、戒未修习、心未修习、慧未修习。那些人虽然身、戒、心、慧都未修习，却又会为其他人传授具足戒；并且，他们在增上戒、增上心、增上慧方面，也将不能教导（那些受戒者），而他们所传授的人也将是身未修习、戒未修习、心未修习、慧未修习。比丘们！像这样，法的败坏导致律的败坏；律的败坏导致法的败坏。

比丘们！这是未来的第一种怖畏，现在尚未生起，但将来会生起，你们应当觉察它；并且，觉察之后，为了断除它应当精勤。

三 再者，比丘们！在未来的时代将会有一些比丘，他们身未修习、戒未修习、心未修习、慧未修习。他们虽然身、戒、心、慧都未修习，却会成为其他人依止的老师；并且，他们在增上戒、增上心、增上慧方面，也将不能教导（那些依止者），而他们所教导的人也将是身未修习、戒未修习、心未修习、慧未修习。那些人虽然身、戒、心、慧都未修习，却又会成为其他人依止的老师；并且，他们在增上戒、增上心、增上慧方面，也将不能教导（那些依止者），而他们所教导的人也将是身未修习、戒未修习、心未修习、慧未修习。比丘们！像这样，法的败坏导致律的败坏；律的败坏导致法的败坏。

比丘们！这是未来的第二种怖畏，现在尚未生起，但将来会生起，你们应当觉察它；并且，觉察之后，为了断除它应当精勤。

四 再者，比丘们！在未来的时代将会有一些比丘，他们身未修习、戒未修习、心未修习、慧未修习。他们虽然身、戒、心、慧都未修习，却谈论阿毗达摩论、韦陀罗论（高深法义和问答），陷入黑法（不善法）而不自知。比丘们！像这样，法的败坏导致律的败坏；律的败坏导致法的败坏。

比丘们！这是未来的第三种怖畏，现在尚未生起，但将来会生起，你们应当觉察它；并且，觉察之后，为了断除它应当精勤。

五 再者，比丘们！在未来的时代将会有一些比丘，他们身未修习、戒未修习、心未修习、慧未修习。他们虽然身、戒、心、慧都未修习，对于如来所说的那些文句甚深、义理甚深、属于出世间、与空性相应的诸经，却不想听闻，不倾耳专注，不生起想要理解的心，也不认为这些法是应当学习、应当思维通达的；反而，对于那些世俗诗人所作的诗歌作品，那些辞藻华丽、文句美妙、属于外道、由（非圣）弟子所说的经典，他们却想要听闻，倾耳专注，生起想要理解的心，认为这些法是应当学习、应当思维通达的。比丘们！像这样，法的败坏导致律的败坏；律的败坏导致法的败坏。

比丘们！这是未来的第四种怖畏，现在尚未生起，但将来会生起，你们应当觉察它；并且，觉察之后，为了断除它应当精勤。

六 再者，比丘们！在未来的时代将会有一些比丘，他们身未修习、戒未修习、心未修习、慧未修习。他们虽然身、戒、心、慧都未修习，身为长老比丘却生活奢靡、(修行)松懈，带头走向堕落，在远离（独处修行）方面放弃责任，为了获得未得的（成就）、为了达到未达的（境界）、为了证得未证的（果位），而不发起精进。后来的大众就会跟随他们的见解和行为，那些人也将生活奢靡、(修行)松懈，带头走向堕落，在远离（独处修行）方面放弃责任，为了获得未得的（成就）、为了达到未达的（境界）、为了证得未证的（果位），而不发起精进。比丘们！像这样，法的败坏导致律的败坏；律的败坏导致法的败坏。

比丘们！这是未来的第五种怖畏，现在尚未生起，但将来会生起，你们应当觉察它；并且，觉察之后，为了断除它应当精勤。

比丘们！有这五种未来的怖畏，现在尚未生起，但将来会生起，你们应当觉察它们；并且，觉察之后，为了断除它们应当精勤。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 5.51-100)/2.3 Yodhājīvavagga 战士品 (AN 5.71-80)”

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【经名】 2.3.10 Catutthaanāgatabhayasutta 当来怖畏之四 (AN 5.80)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Catutthaanāgatabhayasuttaṃ

80. “Pañcimāni, bhikkhave, anāgatabhayāni etarahi asamuppannāni āyatiṃ samuppajjissanti. Tāni vo paṭibujjhitabbāni; paṭibujjhitvā ca tesaṃ pahānāya vāyamitabbaṃ.

“Katamāni pañca? Bhavissanti, bhikkhave, bhikkhū anāgatamaddhānaṃ cīvare kalyāṇakāmā. Te cīvare kalyāṇakāmā samānā riñcissanti paṃsukūlikattaṃ, riñcissanti araññavanapatthāni pantāni senāsanāni; gāmanigamarājadhānīsu osaritvā vāsaṃ kappessanti, cīvarahetu ca anekavihitaṃ anesanaṃ appatirūpaṃ āpajjissanti. Idaṃ, bhikkhave, paṭhamaṃ anāgatabhayaṃ etarahi asamuppannaṃ āyatiṃ samuppajjissati. Taṃ vo paṭibujjhitabbaṃ; paṭibujjhitvā ca tassa pahānāya vāyamitabbaṃ.

“Puna caparaṃ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṃ piṇḍapāte kalyāṇakāmā. Te piṇḍapāte kalyāṇakāmā samānā riñcissanti piṇḍapātikattaṃ, riñcissanti araññavanapatthāni pantāni senāsanāni; gāmanigamarājadhānīsu osaritvā vāsaṃ kappessanti jivhaggena rasaggāni pariyesamānā, piṇḍapātahetu ca anekavihitaṃ anesanaṃ appatirūpaṃ āpajjissanti. Idaṃ, bhikkhave, dutiyaṃ anāgatabhayaṃ etarahi asamuppannaṃ āyatiṃ samuppajjissati. Taṃ vo paṭibujjhitabbaṃ; paṭibujjhitvā ca tassa pahānāya vāyamitabbaṃ.

“Puna caparaṃ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṃ senāsane kalyāṇakāmā. Te senāsane kalyāṇakāmā samānā riñcissanti rukkhamūlikattaṃ [āraññakattaṃ (syā. kaṃ.)], riñcissanti araññavanapatthāni pantāni senāsanāni; gāmanigamarājadhānīsu osaritvā vāsaṃ kappessanti, senāsanahetu ca anekavihitaṃ anesanaṃ appatirūpaṃ āpajjissanti. Idaṃ, bhikkhave, tatiyaṃ anāgatabhayaṃ etarahi asamuppannaṃ āyatiṃ samuppajjissati. Taṃ vo paṭibujjhitabbaṃ; paṭibujjhitvā ca tassa pahānāya vāyamitabbaṃ.

“Puna caparaṃ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṃ bhikkhunīsikkhamānāsamaṇuddesehi saṃsaṭṭhā viharissanti. Bhikkhunīsikkhamānāsamaṇuddesehi saṃsagge kho pana, bhikkhave, sati etaṃ pāṭikaṅkhaṃ – ‘anabhiratā vā brahmacariyaṃ carissanti, aññataraṃ vā saṃkiliṭṭhaṃ āpattiṃ āpajjissanti, sikkhaṃ vā paccakkhāya hīnāyāvattissanti’. Idaṃ, bhikkhave, catutthaṃ anāgatabhayaṃ etarahi asamuppannaṃ āyatiṃ samuppajjissati. Taṃ vo paṭibujjhitabbaṃ; paṭibujjhitvā ca tassa pahānāya vāyamitabbaṃ.

“Puna caparaṃ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṃ ārāmikasamaṇuddesehi saṃsaṭṭhā viharissanti. Ārāmikasamaṇuddesehi saṃsagge kho pana, bhikkhave, sati etaṃ pāṭikaṅkhaṃ – ‘anekavihitaṃ sannidhikāraparibhogaṃ anuyuttā viharissanti, oḷārikampi nimittaṃ karissanti, pathaviyāpi haritaggepi’. Idaṃ, bhikkhave, pañcamaṃ anāgatabhayaṃ etarahi asamuppannaṃ āyatiṃ samuppajjissati. Taṃ vo paṭibujjhitabbaṃ; paṭibujjhitvā ca tassa pahānāya vāyamitabbaṃ.

“Imāni kho, bhikkhave, pañca anāgatabhayāni etarahi asamuppannāni āyatiṃ samuppajjissanti. Tāni vo paṭibujjhitabbāni; paṭibujjhitvā ca tesaṃ pahānāya vāyamitabban”ti. Dasamaṃ.

Yodhājīvavaggo tatiyo.

Tassuddānaṃ –

Dve cetovimuttiphalā, dve ca dhammavihārino;

Yodhājīvā ca dve vuttā, cattāro ca anāgatāti.

☸---------------------------------------------------------------------

八十 当来怖畏之四

一 “比丘们！有这五种未来的怖畏，现在尚未生起，但将来会生起，你们应当觉察；并且，觉察之后，为了断除它们应当精勤。是哪五种呢？

二 比丘们！在未来的时代，将会有一些比丘希望得到美好的衣物，他们因为希望得到美好的衣物而舍弃穿粪扫衣，舍弃在森林、树丛、偏远处的住处，进入村镇城市居住，并且，为了衣物而做出种种不适当的不如法行为。

比丘们！这是未来的第一种怖畏，现在尚未生起，但将来会生起，你们应当觉察它；并且，觉察之后，为了断除它应当精勤。

三 再者，比丘们！在未来的时代，将会有一些比丘希望得到美味的食物，他们因为希望得到美味的食物而舍弃托钵乞食，舍弃在森林、树丛、偏远处的住处。为了用舌尖寻求各种美味，进入村镇城市居住；并且，为了食物而做出种种不适当的不如法行为。

比丘们！这是未来的第二种怖畏，现在尚未生起，但将来会生起，你们应当觉察它；并且，觉察之后，为了断除它应当精勤。

四 再者，比丘们！在未来的时代，将会有一些比丘希望得到美好的住处，他们因为希望得到美好的住处，而舍弃在树下居住，舍弃在森林、树丛、偏远处的住处，进入村镇城市居住；并且，为了住处而做出种种不适当的不如法行为。

比丘们！这是未来的第三种怖畏，现在尚未生起，但将来会生起，你们应当觉察它；并且，觉察之后，为了断除它应当精勤。

五 再者，比丘们！在未来的时代，将会有一些比丘与比丘尼、正学女及沙弥混住。而且，比丘们，当与比丘尼、正学女及沙弥混住时，可以预料到这样的情况：他们或者会不乐于修行梵行，或者会犯下某种染污的过失，或者会舍戒还俗。

比丘们！这是未来的第四种怖畏，现在尚未生起，但将来会生起，你们应当觉察它；并且，觉察之后，为了断除它应当精勤。

六 再者，比丘们！在未来的时代，将会有一些比丘与寺院的园林管理者（净人）和沙弥混住。而且，比丘们，当与寺院的园林管理者（净人）和沙弥混住时，可以预料到这样的情况：他们会致力于受用种种储存的物品而住，并且会对土地和植物也作出粗显的标记（如划定界限占为己有）。

比丘们！这是未来的第五种怖畏，现在尚未生起，但将来会生起，你们应当觉察它；并且，觉察之后，为了断除它应当精勤。

比丘们！有这五种未来的怖畏，现在尚未生起，但将来会生起，你们应当觉察它们；并且，觉察之后，为了断除它们应当精勤。”

战士品第三

此品摄颂：

二（经说）心解脱果，二（经说）法住者；

二（经说）战士譬喻，四（经说）未来怖畏。

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☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 5.51-100)/2.4 Theravagga 长老品 (AN 5.81-90)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.1 Rajanīyasutta 贪等五法 (AN 5.81)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(9) 4. Theravaggo

1. Rajanīyasuttaṃ

81. “Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca. Katamehi pañcahi? Rajanīye rajjati, dussanīye [dusanīye (sī. syā. kaṃ. pī.)] dussati, mohanīye muyhati, kuppanīye [kupanīye (sī. syā. kaṃ.), kopanīye (pī.)] kuppati, madanīye majjati – imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.

“Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Katamehi pañcahi? Rajanīye na rajjati, dussanīye na dussati, mohanīye na muyhati, kuppanīye na kuppati, madanīye na majjati – imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第九 长老品

八十一 贪等五法

一 “比丘们！具备这五种法的长老比丘，是同梵行者所不喜爱、不称意、不尊重、不敬奉的人。是哪五种呢？

二 即是：对引人贪爱的事物生起贪爱，对引人瞋恚的事物生起瞋恚，对引人愚痴的事物生起愚痴，对引人忿怒的事物生起忿怒，对引人骄慢的事物生起骄慢。

比丘们！具备这五种法的长老比丘，是同梵行者所不喜爱、不称意、不尊重、不敬奉的人。

三 比丘们！具备（另）五种法的长老比丘，是同梵行者所喜爱、所称意、所尊重、所敬奉的人。是哪五种呢？

四 即是：对引人贪爱的事物不生起贪爱，对引人瞋恚的事物不生起瞋恚，对引人愚痴的事物不生起愚痴，对引人忿怒的事物不生起忿怒，对引人骄慢的事物不生起骄慢。

比丘们！具备这五种法的长老比丘，是同梵行者所喜爱、所称意、所尊重、所敬奉的人。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

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～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 5.51-100)/2.4 Theravagga 长老品 (AN 5.81-90)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.2 Vītarāgasutta 离贪等五 (AN 5.82)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Vītarāgasuttaṃ

82. “Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca. Katamehi pañcahi? Avītarāgo hoti, avītadoso hoti, avītamoho hoti, makkhī ca, paḷāsī ca – imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.

“Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Katamehi pañcahi? Vītarāgo hoti, vītadoso hoti, vītamoho hoti, amakkhī ca, apaḷāsī ca – imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

八十二 离贪等五

一 “比丘们！具备这五种法的长老比丘，是同梵行者所不喜爱、不称意、不尊重、不敬奉的人。是哪五种呢？

二 即是：未离贪欲，未离瞋恚，未离愚痴，并且是抹杀他人功德者（覆）、好胜者（恼）。

比丘们！具备这五种法的长老比丘，是同梵行者所不喜爱、不称意、不尊重、不敬奉的人。

三 比丘们！具备（另）五种法的长老比丘，是同梵行者所喜爱、所称意、所尊重、所敬奉的人。是哪五种呢？

四 即是：已离贪欲，已离瞋恚，已离愚痴，并且不是抹杀他人功德者（无覆）、不是好胜者（无恼）。

比丘们！具备这五种法的长老比丘，是同梵行者所喜爱、所称意、所尊重、所敬奉的人。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 5.51-100)/2.4 Theravagga 长老品 (AN 5.81-90)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.3 Kuhakasutta 诡诈等五 (AN 5.83)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Kuhakasuttaṃ

83. “Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca. Katamehi pañcahi? Kuhako ca hoti, lapako ca, nemittiko [nimittiko (syā. kaṃ.), nimittako (ka.)] ca, nippesiko ca, lābhena ca lābhaṃ nijigīsitā [nijigiṃsitā (sī. syā. kaṃ. pī.)] – imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.

“Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Katamehi pañcahi? Na ca kuhako hoti, na ca lapako, na ca nemittiko, na ca nippesiko, na ca lābhena lābhaṃ nijigīsitā – imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

八十三 诡诈等五

一 “比丘们！具备这五种法的长老比丘，是同梵行者所不喜爱、不称意、不尊重、不敬奉的人。是哪五种呢？

二 即是：是诡诈者、言语不实者、示相者（暗示以求利养）、压榨欺瞒者、以利求利者。

比丘们！具备这五种法的长老比丘，是同梵行者所不喜爱、不称意、不尊重、不敬奉的人。

三 比丘们！具备（另）五种法的长老比丘，是同梵行者所喜爱、所称意、所尊重、所敬奉的人。是哪五种呢？

四 即是：不是诡诈者、不是言语不实者、不是示相者、不是压榨欺瞒者、不是以利求利者。

比丘们！具备这五种法的长老比丘，是同梵行者所喜爱、所称意、所尊重、所敬奉的人。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 5.51-100)/2.4 Theravagga 长老品 (AN 5.81-90)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.4 Assaddhasutta 不信等五 (AN 5.84)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Assaddhasuttaṃ

84. “Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ appiyo ca hoti, amanāpo ca agaru ca abhāvanīyo ca. Katamehi pañcahi? Assaddho hoti, ahiriko hoti, anottappī hoti, kusīto hoti, duppañño hoti – imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.

“Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Katamehi pañcahi? Saddho hoti, hirīmā hoti, ottappī hoti, āraddhavīriyo hoti, paññavā hoti – imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti. Catutthaṃ.

☸---------------------------------------------------------------------

八十四 不信等五

一 “比丘们！具备这五种法的长老比丘，是同梵行者所不喜爱、不称意、不尊重、不敬奉的人。是哪五种呢？

二 即是：没有信心、无惭、无愧、懈怠、没有智慧。

比丘们！具备这五种法的长老比丘，是同梵行者所不喜爱、不称意、不尊重、不敬奉的人。

三 比丘们！具备（另）五种法的长老比丘，是同梵行者所喜爱、所称意、所尊重、所敬奉的人。是哪五种呢？

四 即是：有信心、有惭、有愧、精进、有智慧。

比丘们！具备这五种法的长老比丘，是同梵行者所喜爱、所称意、所尊重、所敬奉的人。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 5.51-100)/2.4 Theravagga 长老品 (AN 5.81-90)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.5 Akkhamasutta 五不堪忍 (AN 5.85)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Akkhamasuttaṃ

85. “Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca. Katamehi pañcahi? Akkhamo hoti rūpānaṃ, akkhamo saddānaṃ, akkhamo gandhānaṃ, akkhamo rasānaṃ, akkhamo phoṭṭhabbānaṃ – imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.

“Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Katamehi pañcahi? Khamo hoti rūpānaṃ, khamo saddānaṃ, khamo gandhānaṃ, khamo rasānaṃ, khamo phoṭṭhabbānaṃ – imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

八十五 五不堪忍

一 “比丘们！具备这五种法的长老比丘，是同梵行者所不喜爱、不称意、不尊重、不敬奉的人。是哪五种呢？

二 即是：对色不能忍耐、对声不能忍耐、对香不能忍耐、对味不能忍耐、对所触不能忍耐。

比丘们！具备这五种法的长老比丘，是同梵行者所不喜爱、不称意、不尊重、不敬奉的人。

三 比丘们！具备（另）五种法的长老比丘，是同梵行者所喜爱、所称意、所尊重、所敬奉的人。是哪五种呢？

四 即是：对色能忍耐、对声能忍耐、对香能忍耐、对味能忍耐、对所触能忍耐。

比丘们！具备这五种法的长老比丘，是同梵行者所喜爱、所称意、所尊重、所敬奉的人。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 5.51-100)/2.4 Theravagga 长老品 (AN 5.81-90)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.6 Paṭisambhidāpattasutta 五无碍解 (AN 5.86)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Paṭisambhidāpattasuttaṃ

86. “Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Katamehi pañcahi? Atthapaṭisambhidāpatto hoti, dhammapaṭisambhidāpatto hoti, niruttipaṭisambhidāpatto hoti, paṭibhānapaṭisambhidāpatto hoti, yāni tāni sabrahmacārīnaṃ uccāvacāni kiṃkaraṇīyāni tattha dakkho hoti analaso tatrupāyāya vīmaṃsāya samannāgato alaṃ kātuṃ alaṃ saṃvidhātuṃ – imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

八十六 五无碍解

一 “比丘们！具备这五种法的长老比丘，是同梵行者所喜爱、所称意、所尊重、所敬奉的人。是哪五种呢？

二 即是：得义无碍解、得法无碍解、得词无碍解、得辩无碍解者，并且对于同梵行者们的各种大小事务，他都熟练、不懈怠，具备相应的智慧和方法，能够胜任、能够处理。

比丘们！具备这五种法的长老比丘，是同梵行者所喜爱、所称意、所尊重、所敬奉的人。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 5.51-100)/2.4 Theravagga 长老品 (AN 5.81-90)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.7 Sīlavantasutta 戒等五法 (AN 5.87)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Sīlavantasuttaṃ

87. “Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Katamehi pañcahi? Sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati. Ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu; bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ [sātthā sabyañjanā (sī.)] kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā [dhatā (sī. syā. kaṃ. pī.)] vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā; kalyāṇavāco hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā; catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī; āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti. Sattamaṃ.

☸---------------------------------------------------------------------

八十七 戒等五法

一 “比丘们！具备这五种法的长老比丘，对于同修行者们来说，是可爱可亲、令人满意、值得尊敬、值得敬仰的人。是哪五种呢？

二 他具足戒律，遵循并守护波罗提木叉的戒律而住，行为和活动范围都符合规范，对微小的过失也看作是危险可怕的，接受并学习各项学处。他博学多闻，能记住听闻的法，积累所听闻的法；那些开头善、中间善、结尾善，义理和言辞兼备，完全圆满、清净，阐述梵行的法，像这样的法他都博学多闻、忆持不忘，语言上熟练，意念中审视，见解上完全通达。他言语美好，措辞得体，具备优雅、清晰、流畅、能阐明义理的言语。对于四种禅那——属于增上心、带来现法乐住的——他想要就能得到，不难得到，毫不费力地得到。由于诸漏已尽，他就在当下，通过自己的无上智慧，作证并安住于无漏的心解脱、慧解脱。

比丘们！具备这五种法的长老比丘，对于同修行者们来说，就是可爱可亲、令人满意、值得尊敬、值得敬仰的人。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 5.51-100)/2.4 Theravagga 长老品 (AN 5.81-90)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.8 Therasutta 邪见长老 (AN 5.88)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Therasuttaṃ

88. “Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu bahujanaahitāya paṭipanno hoti bahujanaasukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ.

“Katamehi pañcahi? Thero hoti rattaññū cirapabbajito; ñāto hoti yasassī sagahaṭṭhapabbajitānaṃ [gahaṭṭhapabbajitānaṃ (sī.)] bahujanaparivāro; lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ; bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā appaṭividdhā; micchādiṭṭhiko hoti viparītadassano, so bahujanaṃ saddhammā vuṭṭhāpetvā asaddhamme patiṭṭhāpeti. Thero bhikkhu rattaññū cirapabbajito itipissa diṭṭhānugatiṃ āpajjanti, ñāto thero bhikkhu yasassī sagahaṭṭhapabbajitānaṃ bahujanaparivāro itipissa diṭṭhānugatiṃ āpajjanti, lābhī thero bhikkhu cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ itipissa diṭṭhānugatiṃ āpajjanti, bahussuto thero bhikkhu sutadharo sutasannicayo itipissa diṭṭhānugatiṃ āpajjanti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu bahujanaahitāya paṭipanno hoti bahujanaasukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ.

“Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu bahujanahitāya paṭipanno hoti bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṃ.

“Katamehi pañcahi? Thero hoti rattaññū cirapabbajito; ñāto hoti yasassī sagahaṭṭhapabbajitānaṃ bahujanaparivāro; lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ; bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā; sammādiṭṭhiko hoti aviparītadassano, so bahujanaṃ asaddhammā vuṭṭhāpetvā saddhamme patiṭṭhāpeti. Thero bhikkhu rattaññū cirapabbajito itipissa diṭṭhānugatiṃ āpajjanti, ñāto thero bhikkhu yasassī sagahaṭṭhapabbajitānaṃ bahujanaparivāro itipissa diṭṭhānugatiṃ āpajjanti, lābhī thero bhikkhu cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ itipissa diṭṭhānugatiṃ āpajjanti, bahussuto thero bhikkhu sutadharo sutasannicayo itipissa diṭṭhānugatiṃ āpajjanti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu bahujanahitāya paṭipanno hoti bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānan”ti. Aṭṭhamaṃ.

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八十八 邪见长老

一 “比丘们！具备这五种法的长老比丘，他的行持对众人无益，给众人带来不乐，对许多人是无意义、无利益、痛苦的，对天人也是无益和带来痛苦的。是哪五种呢？

二 有一位长老比丘，出家已久，经验丰富；他声名远扬，无论在家或出家众中都有许多追随者，广为人知；他容易得到衣服、饮食、住所、治病药物及资具。他博学多闻，能记住听闻的法，积累所听闻的法；那些开头善、中间善、结尾善，义理和言辞兼备，完全圆满、清净，阐述梵行的法，像这样的法他都博学多闻、忆持不忘，语言上熟练，意念中审视，但见解上并未通达。他持有邪见，见解颠倒。他让许多人偏离正法，而让他们信奉不正之法。因为这位长老比丘出家已久，经验丰富，[人们]就效仿他的见解；因为这位长老比丘声名远扬，无论在家或出家众中都有许多追随者，广为人知，[人们]就效仿他的见解；因为这位长老比丘容易得到衣服、饮食、住所、治病药物及资具，[人们]就效仿他的见解；因为这位长老比丘博学多闻，能记住听闻的法，积累所听闻的法，[人们]就效仿他的见解。

比丘们！具备这五种法的长老比丘，他的行持对众人无益，给众人带来不乐，对许多人是无意义、无利益、痛苦的，对天人也是无益和带来痛苦的。

三 比丘们！具备五种法的长老比丘，他的行持对众人有益，给众人带来安乐，对许多人是有意义、有利益、安乐的，对天人也是有益和带来安乐的。是哪五种呢？

四 有一位长老比丘，出家已久，经验丰富；他声名远扬，无论在家或出家众中都有许多追随者，广为人知；他容易得到衣服、饮食、住所、治病药物及资具。他博学多闻，能记住听闻的法，积累所听闻的法；那些开头善、中间善、结尾善，义理和言辞兼备，完全圆满、清净，阐述梵行的法，像这样的法他都博学多闻、忆持不忘，语言上熟练，意念中审视，见解上完全通达。他持有正见，见解不颠倒。他让许多人脱离不正之法，而让他们安住于正法。因为这位长老比丘出家已久，经验丰富，[人们]就效仿他的见解；因为这位长老比丘声名远扬，无论在家或出家众中都有许多追随者，广为人知，[人们]就效仿他的见解；因为这位长老比丘容易得到衣服、饮食、住所、治病药物及资具，[人们]就效仿他的见解；因为这位长老比丘博学多闻，能记住听闻的法，积累所听闻的法，[人们]就效仿他的见解。

比丘们！具备这五种法的长老比丘，他的行持对众人有益，给众人带来安乐，对许多人是有意义、有利益、安乐的，对天人也是有益和带来安乐的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 5.51-100)/2.4 Theravagga 长老品 (AN 5.81-90)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.9 Paṭhamasekhasutta 有学退转之一 (AN 5.89)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Paṭhamasekhasuttaṃ

89. “Pañcime, bhikkhave, dhammā sekhassa bhikkhuno parihānāya saṃvattanti. Katame pañca? Kammārāmatā, bhassārāmatā, niddārāmatā, saṅgaṇikārāmatā, yathāvimuttaṃ cittaṃ na paccavekkhati – ime kho, bhikkhave, pañca dhammā sekhassa bhikkhuno parihānāya saṃvattanti.

“Pañcime, bhikkhave, dhammā sekhassa bhikkhuno aparihānāya saṃvattanti. Katame pañca? Na kammārāmatā, na bhassārāmatā, na niddārāmatā, na saṅgaṇikārāmatā, yathāvimuttaṃ cittaṃ paccavekkhati – ime kho, bhikkhave, pañca dhammā sekhassa bhikkhuno aparihānāya saṃvattantī”ti. Navamaṃ.

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八十九 有学退转之一

一 “比丘们！这五种法，会导致有学比丘退转。是哪五种呢？

二 就是：乐于事务、乐于言谈、乐于睡眠、乐于交际、不反思省察自己（已经）解脱的心境。

比丘们！这五种法，会导致有学比丘退转。

三 比丘们！这五种法，能让有学比丘不退转。是哪五种呢？

四 就是：不乐于事务、不乐于言谈、不乐于睡眠、不乐于交际、反思省察自己（已经）解脱的心境。

比丘们！这五种法，能让有学比丘不退转。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.8.26 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 5.51-100)/2.4 Theravagga 长老品 (AN 5.81-90)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.10 Dutiyasekhasutta 有学退转之二 (AN 5.90)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Dutiyasekhasuttaṃ

《有学退转之二经》

☆ 能令有学（比丘）退转之五法 ➾

① 忙于事务；② 沉迷杂事；③ 交际混杂；

④ 非时入村（不适当的时间，进入村庄里托钵）；

⑤ 不亲近法（不亲近善知识、圣正厌离的善法）。

☆ 十全法谈 ➾

⑴ 少欲法；⑵ 知足法；⑶ 独居远离法；⑷ 不交际混杂法；⑸ 发勤精进法；

⑹ 戒法；⑺ 定法；⑻ 慧法；⑼ （正）解脱法；⑽ 解脱智见法。

第一章 ✫ 退转五法

90. “Pañcime, bhikkhave, dhammā sekhassa bhikkhuno parihānāya saṃvattanti.

“比丘们！这五种法，会导致有学比丘退转。

Katame pañca?

是哪五种呢？

第一节 ❦ 忙于事务

Idha, bhikkhave, sekho bhikkhu bahukicco hoti bahukaraṇīyo viyatto kiṃkaraṇīyesu;

比丘们！在此，有学比丘忙于众多事务，承担许多工作，并且在所做的一切（事务）上都很熟练；

riñcati paṭisallānaṃ, nānuyuñjati ajjhattaṃ cetosamathaṃ.

他荒废了独处禅修，不致力于内心的平静。

Ayaṃ, bhikkhave, paṭhamo dhammo sekhassa bhikkhuno parihānāya saṃvattati.

比丘们！这是导致有学比丘退转的第一种法。

第二节 ❦ 沉迷杂事

“Puna caparaṃ, bhikkhave, sekho bhikkhu appamattakena kammena divasaṃ atināmeti;

再者，比丘们！有学比丘因为专注于琐碎事务而虚度光阴；

riñcati paṭisallānaṃ, nānuyuñjati ajjhattaṃ cetosamathaṃ.

他荒废了独处禅修，不致力于内心的平静。

Ayaṃ, bhikkhave, dutiyo dhammo sekhassa bhikkhuno parihānāya saṃvattati.

比丘们！这是导致有学比丘退转的第二种法。

第三节 ❦ 交际混杂

“Puna caparaṃ, bhikkhave, sekho bhikkhu saṃsaṭṭho viharati gahaṭṭhapabbajitehi ananulomikena gihisaṃsaggena;

再者，比丘们！有学比丘与在家、出家等人交往密切、混杂相处，因与在家众结交相处而不随顺[圣教的要求]；

riñcati paṭisallānaṃ, nānuyuñjati ajjhattaṃ cetosamathaṃ.

他荒废了独处禅修，不致力于内心的平静。

Ayaṃ, bhikkhave, tatiyo dhammo sekhassa bhikkhuno parihānāya saṃvattati.

比丘们！这是导致有学比丘退转的第三种法。

第四节 ❦ 早出晚归

“Puna caparaṃ, bhikkhave, sekho bhikkhu akālena gāmaṃ pavisati, atidivā paṭikkamati;

再者，比丘们！有学比丘在不适当的时间进入村庄（过早），过了中午才回来；

riñcati paṭisallānaṃ, nānuyuñjati ajjhattaṃ cetosamathaṃ.

他荒废了独处禅修，不致力于内心的平静。

Ayaṃ, bhikkhave, catuttho dhammo sekhassa bhikkhuno parihānāya saṃvattati.

比丘们！这是导致有学比丘退转的第四种法。

第五节 ❦ 散心杂话

“Puna caparaṃ, bhikkhave, sekho bhikkhu yāyaṃ kathā ābhisallekhikā cetovivaraṇasappāyā,

再者，比丘们！有学比丘，对于那些有助于削减（烦恼）、令心远离（五）盖的谈论，

seyyathidaṃ –

也就是——

appicchakathā

⑴ 少欲的谈论；

santuṭṭhikathā

⑵ 知足的谈论；

pavivekakathā

⑶ 独处远离的谈论；

asaṃsaggakathā

⑷ 不交际混杂的谈论；

vīriyārambhakathā

⑸ 发起精进的谈论；

sīlakathā

⑹ 关于戒的谈论；

samādhikathā

⑺ 关于定的谈论；

paññākathā

⑻ 关于慧的谈论；

vimuttikathā

⑼ 关于（正）解脱的谈论；

vimuttiñāṇadassanakathā,

⑽ 关于解脱智见的谈论。

evarūpiyā kathāya na nikāmalābhī hoti na akicchalābhī na akasiralābhī [kicchalābhī kasiralābhī (sī. syā. kaṃ. pī)];

对于这样的谈论，他不是想听就能听到，或者听闻获得（这些法义）很困难、很费力；

riñcati paṭisallānaṃ, nānuyuñjati ajjhattaṃ cetosamathaṃ.

他荒废了独处禅修，不致力于内心的平静。

Ayaṃ, bhikkhave, pañcamo dhammo sekhassa bhikkhuno parihānāya saṃvattati.

比丘们！这是导致有学比丘退转的第五种法。

Ime kho, bhikkhave, pañca dhammā sekhassa bhikkhuno parihānāya saṃvattanti.

比丘们！这五种法，会导致有学比丘退转。

卍　　　　卍　　　　卍

第二章 ✫ 不退转五法

“Pañcime, bhikkhave, dhammā sekhassa bhikkhuno aparihānāya saṃvattanti.

比丘们！这五种法，能让有学比丘不退转。

Katame pañca?

是哪五种呢？

第一节 ❦ 不营事业

Idha, bhikkhave, sekho bhikkhu na bahukicco hoti na bahukaraṇīyo viyatto kiṃkaraṇīyesu;

比丘们！在此，有学比丘不忙于众多事务，不多承担工作，并且在所做的一切（事务）上不（追求）熟练；

na riñcati paṭisallānaṃ, anuyuñjati ajjhattaṃ cetosamathaṃ.

他不荒废独处禅修，致力于内心的平静。

Ayaṃ, bhikkhave, paṭhamo dhammo sekhassa bhikkhuno aparihānāya saṃvattati.

比丘们！这是能让有学比丘不退转的第一种法。

第二节 ❦ 专心禅修

“Puna caparaṃ, bhikkhave, sekho bhikkhu na appamattakena kammena divasaṃ atināmeti;

再者，比丘们！有学比丘不因专注于琐碎事务而虚度光阴；

na riñcati paṭisallānaṃ, anuyuñjati ajjhattaṃ cetosamathaṃ.

他不荒废独处禅修，致力于内心的平静。

Ayaṃ, bhikkhave, dutiyo dhammo sekhassa bhikkhuno aparihānāya saṃvattati.

比丘们！这是能让有学比丘不退转的第二种法。

第三节 ❦ 独处闲居

“Puna caparaṃ, bhikkhave, sekho bhikkhu asaṃsaṭṭho viharati gahaṭṭhapabbajitehi ananulomikena gihisaṃsaggena;

再者，比丘们！有学比丘不与在家、出家等人交往密切、混杂相处，不与在家众结交相处而无不随顺[圣教的要求]；

na riñcati paṭisallānaṃ, anuyuñjati ajjhattaṃ cetosamathaṃ.

他不荒废独处禅修，致力于内心的平静。

Ayaṃ, bhikkhave, tatiyo dhammo sekhassa bhikkhuno aparihānāya saṃvattati.

比丘们！这是能让有学比丘不退转的第三种法。

第四节 ❦ 适时乞食

“Puna caparaṃ, bhikkhave, sekho bhikkhu na atikālena gāmaṃ pavisati, nātidivā paṭikkamati;

再者，比丘们！有学比丘不在不适当的时间进入村庄（不过早），不过中午就回来；

na riñcati paṭisallānaṃ, anuyuñjati ajjhattaṃ cetosamathaṃ.

他不荒废独处禅修，致力于内心的平静。

Ayaṃ, bhikkhave, catuttho dhammo sekhassa bhikkhuno aparihānāya saṃvattati.

比丘们！这是能让有学比丘不退转的第四种法。

第五节 ❦ 十全法谈

“Puna caparaṃ, bhikkhave, sekho bhikkhu yāyaṃ kathā ābhisallekhikā cetovivaraṇasappāyā,

再者，比丘们！有学比丘，（亲近）那些有助于削减（烦恼）、令心远离（五）盖的谈论，

seyyathidaṃ –

也就是——

appicchakathā

⑴ 少欲的谈论；

santuṭṭhikathā

⑵ 知足的谈论；

pavivekakathā

⑶ 独处远离的谈论；

asaṃsaggakathā

⑷ 不交际混杂的谈论；

vīriyārambhakathā

⑸ 发起精进的谈论；

sīlakathā

⑹ 关于戒的谈论；

samādhikathā

⑺ 关于定的谈论；

paññākathā

⑻ 关于慧的谈论；

vimuttikathā

⑼ 关于（正）解脱的谈论；

vimuttiñāṇadassanakathā,

⑽ 关于解脱智见的谈论。

evarūpiyā kathāya nikāmalābhī hoti akicchalābhī akasiralābhī;

对于这样的谈论，他想听就能听到，听闻获得（这些法义）不困难、不费力；

na riñcati paṭisallānaṃ, anuyuñjati ajjhattaṃ cetosamathaṃ.

他不荒废独处禅修，致力于内心的平静。

Ayaṃ, bhikkhave, pañcamo dhammo sekhassa bhikkhuno aparihānāya saṃvattati.

比丘们！这是能让有学比丘不退转的第五种法。

Ime kho, bhikkhave, pañca dhammā sekhassa bhikkhuno aparihānāya saṃvattantī”ti.

比丘们！这五种法，能让有学比丘不退转。”

Dasamaṃ.

有学退转之二经 ～长老品‧第十经终

～《增支部经典‧五集‧五十经篇之二‧长老品‧Dutiyasekhasutta 有学退转之二经》(AN 5.90)

Theravaggo catuttho.

长老品 ～五十经篇之二‧第四品终

Tassuddānaṃ –

此品（十经）摄颂曰：

Rajanīyo vītarāgo,

（一）贪等五法、（二）离贪等五、

kuhakāssaddhaakkhamā;

（三）诡诈等五、（四）不信等五、（五）五不堪忍、

Paṭisambhidā ca sīlena,

（六）五无碍解、（七）戒等五法、

thero sekhā pare duveti.

（八）邪见长老、（九）有学退转之一、（十）有学退转之二。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 5.51-100)/2.5 Kakudhavagga 迦俱罗品 (AN 5.91-100)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.1 Paṭhamasampadāsutta 五圆满具足之一 (AN 5.91)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(10) 5. Kakudhavaggo

迦俱罗品

1. Paṭhamasampadāsuttaṃ

五圆满具足之一

91. “Pañcimā, bhikkhave, sampadā. Katamā pañca?

“比丘们！有这五种圆满具足。是哪五种呢？

Saddhāsampadā, sīlasampadā, sutasampadā, cāgasampadā, paññāsampadā –

即：① 信心圆满具足、② 戒行圆满具足、③ 听闻圆满具足、④ 布施圆满具足、⑤ 智慧圆满具足。

imā kho, bhikkhave, pañca sampadā”ti. Paṭhamaṃ.

比丘们！这就是五种圆满具足。”

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 5.51-100)/2.5 Kakudhavagga 迦俱罗品 (AN 5.91-100)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.2 Dutiyasampadāsutta 五圆满具足之二 (AN 5.92)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyasampadāsuttaṃ

五圆满具足之二

92. “Pañcimā, bhikkhave, sampadā. Katamā pañca?

“比丘们！有这五种圆满具足。是哪五种呢？

➊ Sīlasampadā, ➋ samādhisampadā, ➌ paññāsampadā, ➍ vimuttisampadā, ➎ vimuttiñāṇadassanasampadā –

即：➊ 戒行圆满具足、➋ 定力圆满具足、➌ 智慧圆满具足、➍ （正）解脱圆满具足、➎ 解脱智见圆满具足。

imā kho, bhikkhave, pañca sampadā”ti. Dutiyaṃ.

比丘们！这就是五种圆满具足。”

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 5.51-100)/2.5 Kakudhavagga 迦俱罗品 (AN 5.91-100)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.3 Byākaraṇasutta 五种宣说证悟 (AN 5.93)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Byākaraṇasuttaṃ

93. “Pañcimāni, bhikkhave, aññābyākaraṇāni. Katamāni pañca? Mandattā momūhattā aññaṃ byākaroti; pāpiccho icchāpakato aññaṃ byākaroti; ummādā cittakkhepā aññaṃ byākaroti; adhimānena aññaṃ byākaroti; sammadeva aññaṃ byākaroti. Imāni kho, bhikkhave, pañca aññābyākaraṇānī”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

九十三 五种宣说证悟

一 “比丘们！有这五种对最终智慧的宣说（或解答）。是哪五种呢？

二 即：因为（心智）迟钝糊涂而宣说证悟；因为怀有恶欲、被欲望左右而宣说证悟；因为（心智）狂乱散乱而宣说证悟；因为增上慢而宣说证悟；完全是基于正知而宣说证悟。

比丘们！这就是五种对最终智慧的宣说。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 5.51-100)/2.5 Kakudhavagga 迦俱罗品 (AN 5.91-100)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.4 Phāsuvihārasutta 五种安稳乐住 (AN 5.94)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Phāsuvihārasuttaṃ

94. “Pañcime, bhikkhave, phāsuvihārā. Katame pañca? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati; vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati; āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ime kho, bhikkhave, pañca phāsuvihārā”ti. Catutthaṃ.

☸---------------------------------------------------------------------

九十四 五种安稳乐住

一 “比丘们！有这五种安稳乐住。是哪五种呢？

二 比丘们！在此，有比丘远离了欲乐，远离了不善法，有寻有伺，具足并安住于由远离所产生的、充满喜和乐的初禅；寻和伺平息后……乃至……[具足并安住于]第二禅……第三禅……具足并安住于第四禅；由于诸漏已尽，他就在当下，通过自己的无上智慧，作证并安住于无漏的心解脱、慧解脱。

比丘们！这就是五种安稳乐住。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.8.26 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 5.51-100)/2.5 Kakudhavagga 迦俱罗品 (AN 5.91-100)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.5 Akuppasutta 五无碍解 (AN 5.95)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Akuppasuttaṃ

五无碍解经

95. “Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu nacirasseva akuppaṃ paṭivijjhati.

“比丘们！具备五种法的比丘，不久将彻见不动摇的（心解脱——亲证阿罗汉）。

Katamehi pañcahi?

是哪五种呢？

Idha, bhikkhave, bhikkhu

比丘们！在此，有比丘——

atthapaṭisambhidāpatto hoti,

➊ 获得‘义无碍解’；

dhammapaṭisambhidāpatto hoti,

➋ 获得‘法无碍解’；

niruttipaṭisambhidāpatto hoti,

➌ 获得‘词无碍解’；

paṭibhānapaṭisambhidāpatto hoti,

➍ 获得‘辩无碍解’；

yathāvimuttaṃ cittaṃ paccavekkhati.

➎ 依照（禅定）解脱的心，进行省察思惟（如实知见）。

Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu nacirasseva akuppaṃ paṭivijjhatī”ti.

比丘们！具备这五种法的比丘，不久将彻见不动摇的（心解脱——亲证阿罗汉）。”

Pañcamaṃ.

五无碍解经 ～迦俱罗品‧第五经终

～《增支部经典‧五集‧迦俱罗品‧Akuppasutta 五无碍解经》(AN 5.95)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 5.51-100)/2.5 Kakudhavagga 迦俱罗品 (AN 5.91-100)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.6 Sutadharasutta 多闻受持 (AN 5.96)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Sutadharasuttaṃ

96. “Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu ānāpānassatiṃ āsevanto nacirasseva akuppaṃ paṭivijjhati. Katamehi pañcahi? Idha, bhikkhave, bhikkhu appaṭṭho hoti appakicco subharo susantoso jīvitaparikkhāresu; appāhāro hoti anodarikattaṃ anuyutto; appamiddho hoti jāgariyaṃ anuyutto; bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā; yathāvimuttaṃ cittaṃ paccavekkhati. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu ānāpānassatiṃ āsevanto nacirasseva akuppaṃ paṭivijjhatī”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

九十六 多闻受持

一 “比丘们！具备五种法的比丘，修习入出息念，不久将证得不动摇的（心解脱）。是哪五种呢？

二 比丘们！在此，有比丘不忙于事务，少有杂务，容易被供养，对生活所需容易满足。饮食有节制，不致力于填饱肚子。睡眠少，勤于保持清醒。他博学多闻，能记住听闻的法，积累所听闻的法；那些开头善、中间善、结尾善，义理和言辞兼备，完全圆满、清净，阐述梵行的法，像这样的法他都博学多闻、忆持不忘，语言上熟练，意念中审视，见解上完全通达。他反思省察自己（已经）解脱的心境。

比丘们！具备这五种法的比丘，修习入出息念，不久将证得不动摇的（心解脱）。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 5.51-100)/2.5 Kakudhavagga 迦俱罗品 (AN 5.91-100)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.7 Kathāsutta 有助于离盖的谈论 (AN 5.97)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Kathāsuttaṃ

97. “Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu ānāpānassatiṃ bhāvento nacirasseva akuppaṃ paṭivijjhati. Katamehi pañcahi? Idha, bhikkhave, bhikkhu appaṭṭho hoti appakicco subharo susantoso jīvitaparikkhāresu; appāhāro hoti anodarikattaṃ anuyutto; appamiddho hoti jāgariyaṃ anuyutto; yāyaṃ kathā ābhisallekhikā cetovivaraṇasappāyā, seyyathidaṃ – appicchakathā…pe… vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī hoti akicchalābhī akasiralābhī; yathāvimuttaṃ cittaṃ paccavekkhati. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu ānāpānassatiṃ bhāvento nacirasseva akuppaṃ paṭivijjhatī”ti. Sattamaṃ.

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九十七 有助于离盖的谈论

一 “比丘们！具备五种法的比丘，修习入出息念，不久将证得不动摇的（心解脱）。是哪五种呢？

二 比丘们！在此，有比丘不忙于事务，少有杂务，容易被供养，对生活所需容易满足。饮食有节制，不致力于填饱肚子。睡眠少，勤于保持清醒。对于那些有助于削减（烦恼）、令心远离（五）盖的谈论，也就是：少欲的谈论……乃至……关于解脱智见的谈论，对于这样的谈论，他想听就能听到，听闻获得（这些法义）不困难、不费力。他反思省察自己（已经）解脱的心境。

比丘们！具备这五种法的比丘，修习入出息念，不久将证得不动摇的（心解脱）。”

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 5.51-100)/2.5 Kakudhavagga 迦俱罗品 (AN 5.91-100)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.8 Āraññakasutta 住阿兰若 (AN 5.98)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Āraññakasuttaṃ

98. “Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu ānāpānassatiṃ bahulīkaronto nacirasseva akuppaṃ paṭivijjhati. Katamehi pañcahi? Idha, bhikkhave, bhikkhu appaṭṭho hoti appakicco subharo susantoso jīvitaparikkhāresu; appāhāro hoti anodarikattaṃ anuyutto; appamiddho hoti jāgariyaṃ anuyutto; āraññako hoti pantasenāsano; yathāvimuttaṃ cittaṃ paccavekkhati. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu ānāpānassatiṃ bahulīkaronto nacirasseva akuppaṃ paṭivijjhatī”ti. Aṭṭhamaṃ.

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九十八 住阿兰若

一 “诸比丘！具备五种法的比丘，勤修出入息念，不久就能证得不动摇的（解脱）。是哪五种呢？

二 诸比丘！在这里，有位比丘，事务少，事情少，容易供养，对生活必需品容易满足；饮食少，不沉迷于贪食；睡眠少，精勤保持清醒；居住在森林中，住在偏僻的住所；时常审视自己获得解脱的心。

诸比丘！具备这五种法的比丘，勤修出入息念，不久就能证得不动摇的（解脱）。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 5.51-100)/2.5 Kakudhavagga 迦俱罗品 (AN 5.91-100)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.9 Sīhasutta 兽王狮子 (AN 5.99)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Sīhasuttaṃ

99. “Sīho, bhikkhave, migarājā sāyanhasamayaṃ āsayā nikkhamati; āsayā nikkhamitvā vijambhati; vijambhitvā samantā catuddisaṃ [catuddisā (syā. kaṃ. pī. ka.) a. ni. 4.33; saṃ. ni. 3.78 passitabbaṃ] anuviloketi; samantā catuddisaṃ [catuddisā (syā. kaṃ. pī. ka.) a. ni. 4.33; saṃ. ni. 3.78 passitabbaṃ] anuviloketvā tikkhattuṃ sīhanādaṃ nadati; tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkamati. So hatthissa cepi pahāraṃ deti, sakkaccaññeva pahāraṃ deti, no asakkaccaṃ; mahiṃsassa [mahisassa (sī. syā. kaṃ. pī.)] cepi pahāraṃ deti, sakkaccaññeva pahāraṃ deti, no asakkaccaṃ; gavassa cepi pahāraṃ deti, sakkaccaññeva pahāraṃ deti, no asakkaccaṃ; dīpissa cepi pahāraṃ deti, sakkaccaññeva pahāraṃ deti, no asakkaccaṃ; khuddakānañcepi pāṇānaṃ pahāraṃ deti antamaso sasabiḷārānampi [sasabiḷārānaṃ (ka.)], sakkaccaññeva pahāraṃ deti, no asakkaccaṃ. Taṃ kissa hetu? ‘Mā me yoggapatho nassā’ti.

“Sīhoti kho, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa. Yaṃ kho, bhikkhave, tathāgato parisāya dhammaṃ deseti, idamassa hoti sīhanādasmiṃ. Bhikkhūnañcepi, bhikkhave, tathāgato dhammaṃ deseti, sakkaccaññeva tathāgato dhammaṃ deseti, no asakkaccaṃ; bhikkhunīnañcepi, bhikkhave, tathāgato dhammaṃ deseti, sakkaccaññeva tathāgato dhammaṃ deseti, no asakkaccaṃ; upāsakānañcepi, bhikkhave, tathāgato dhammaṃ deseti, sakkaccaññeva tathāgato dhammaṃ deseti, no asakkaccaṃ; upāsikānañcepi, bhikkhave, tathāgato dhammaṃ deseti, sakkaccaññeva tathāgato dhammaṃ deseti, no asakkaccaṃ; puthujjanānañcepi, bhikkhave, tathāgato dhammaṃ deseti antamaso annabhāranesādānampi [annabhāranesādānaṃ (ka.)], sakkaccaññeva tathāgato dhammaṃ deseti, no asakkaccaṃ. Taṃ kissa hetu? Dhammagaru, bhikkhave, tathāgato dhammagāravo”ti. Navamaṃ.

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九十九 兽王狮子

一 “诸比丘！兽王狮子在傍晚时分，从巢穴出来；出来后，伸展身体；伸展身体后，环顾四方；环顾四方后，作三声狮子吼；作三声狮子吼后，外出觅食。它攻击大象时，是全神贯注地攻击，毫不马虎；攻击水牛时，也是全神贯注地攻击，毫不马虎；攻击牛时，也是全神贯注地攻击，毫不马虎；攻击豹时，也是全神贯注地攻击，毫不马虎；即使攻击兔子、猫这样的小动物时，也是全神贯注地攻击，毫不马虎。这是什么原因呢？（因为它想：）‘愿我的力量（或技巧）不要白费！’

二 诸比丘！‘狮子’，这是如来、阿拉汉、正等觉者的称号。诸比丘！当如来在会众中说法时，这就是他的狮子吼。诸比丘！如来对比丘们说法时，是全神贯注地说法，毫不马虎；诸比丘！如来对比丘尼们说法时，也是全神贯注地说法，毫不马虎；诸比丘！如来对优婆塞们说法时，也是全神贯注地说法，毫不马虎；诸比丘！如来对优婆夷们说法时，也是全神贯注地说法，毫不马虎；诸比丘！如来对凡夫们说法时，即使是对靠乞食或捕鸟为生的人，如来也是[完全]全神贯注地说法，毫不马虎。这是什么原因呢？诸比丘！因为如来尊重法、敬重法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 5.51-100)/2.5 Kakudhavagga 迦俱罗品 (AN 5.91-100)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.10 Kakudhatherasutta 迦俱罗长老 (AN 5.100)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Kakudhatherasuttaṃ

100. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. [cūḷava. 333, 341] Tena kho pana samayena kakudho nāma koliyaputto [koḷīyaputto (sī. syā. ka.)] āyasmato mahāmoggallānassa upaṭṭhāko adhunākālaṅkato aññataraṃ manomayaṃ kāyaṃ upapanno. Tassa evarūpo attabhāvapaṭilābho hoti – seyyathāpi nāma dve vā tīṇi vā māgadhakāni [māgadhikāni (sī. pī. ka.)] gāmakkhettāni. So tena attabhāvapaṭilābhena neva attānaṃ [nevattānaṃ byābādheti (sī.)] no paraṃ byābādheti.

Atha kho kakudho devaputto yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahāmoggallānaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho kakudho devaputto āyasmantaṃ mahāmoggallānaṃ etadavoca – “devadattassa, bhante, evarūpaṃ icchāgataṃ uppajji – ‘ahaṃ bhikkhusaṅghaṃ pariharissāmī’ti. Sahacittuppādā ca, bhante, devadatto tassā iddhiyā parihīno”ti. Idamavoca kakudho devaputto. Idaṃ vatvā āyasmantaṃ mahāmoggallānaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.

Atha kho āyasmā mahāmoggallāno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahāmoggallāno bhagavantaṃ etadavoca –

“Kakudho nāma, bhante, koliyaputto mamaṃ upaṭṭhāko adhunākālaṅkato aññataraṃ manomayaṃ kāyaṃ upapanno hoti. Tassa evarūpo attabhāvapaṭilābho – seyyathāpi nāma dve vā tīṇi vā māgadhakāni gāmakkhettāni. So tena attabhāvapaṭilābhena neva attānaṃ no paraṃ byābādheti. Atha kho, bhante, kakudho devaputto yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho, bhante, kakudho devaputto maṃ etadavoca – ‘devadattassa, bhante, evarūpaṃ icchāgataṃ uppajji – ahaṃ bhikkhusaṅghaṃ pariharissāmīti. Sahacittuppādā ca, bhante, devadatto tassā iddhiyā parihīno’ti. Idamavoca, bhante, kakudho devaputto. Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyī”ti.

“Kiṃ pana te, moggallāna, kakudho devaputto cetasā ceto paricca vidito – ‘yaṃ kiñci kakudho devaputto bhāsati sabbaṃ taṃ tatheva hoti, no aññathā’”ti? “Cetasā ceto paricca vidito me, bhante, kakudho devaputto – ‘yaṃ kiñci kakudho devaputto bhāsati sabbaṃ taṃ tatheva hoti, no aññathā’”ti. “Rakkhassetaṃ, moggallāna, vācaṃ! (Rakkhassetaṃ, moggallāna, vācaṃ) [( ) sī. syā. kaṃ. pī. potthakesu natthi cūḷava. 333 pana sabbatthapi dissatiyeva]! Idāni so moghapuriso attanāva attānaṃ pātukarissati.

“Pañcime, moggallāna, satthāro santo saṃvijjamānā lokasmiṃ. Katame pañca? Idha, moggallāna, ekacco satthā aparisuddhasīlo samāno ‘parisuddhasīlomhī’ti paṭijānāti ‘parisuddhaṃ me sīlaṃ pariyodātaṃ asaṃkiliṭṭhan’ti. Tamenaṃ sāvakā evaṃ jānanti – ‘ayaṃ kho bhavaṃ satthā aparisuddhasīlo samāno parisuddhasīlomhī’ti paṭijānāti ‘parisuddhaṃ me sīlaṃ pariyodātaṃ asaṃkiliṭṭhan’ti. Mayañceva kho pana gihīnaṃ āroceyyāma, nāssassa manāpaṃ. Yaṃ kho panassa amanāpaṃ, kathaṃ naṃ [kathaṃ nu taṃ (sī.), kathaṃ nu (syā. kaṃ. pī. ka.), kathaṃ taṃ (katthaci)] mayaṃ tena samudācareyyāma – ‘sammannati kho pana cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena; yaṃ tumo karissati tumova tena paññāyissatī’ti. Evarūpaṃ kho, moggallāna, satthāraṃ sāvakā sīlato rakkhanti; evarūpo ca pana satthā sāvakehi sīlato rakkhaṃ paccāsīsati [paccāsiṃsati (sī. syā. kaṃ. pī.)].

“Puna caparaṃ, moggallāna, idhekacco satthā aparisuddhājīvo samāno ‘parisuddhājīvomhī’ti paṭijānāti ‘parisuddho me ājīvo pariyodāto asaṃkiliṭṭho’ti. Tamenaṃ sāvakā evaṃ jānanti – ‘ayaṃ kho bhavaṃ satthā aparisuddhājīvo samāno parisuddhājīvomhī’ti paṭijānāti ‘parisuddho me ājīvo pariyodāto asaṃkiliṭṭho’ti. Mayañceva kho pana gihīnaṃ āroceyyāma, nāssassa manāpaṃ. Yaṃ kho panassa amanāpaṃ, kathaṃ naṃ mayaṃ tena samudācareyyāma – ‘sammannati kho pana cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena; yaṃ tumo karissati tumova tena paññāyissatī’ti. Evarūpaṃ kho, moggallāna, satthāraṃ sāvakā ājīvato rakkhanti; evarūpo ca pana satthā sāvakehi ājīvato rakkhaṃ paccāsīsati.

“Puna caparaṃ, moggallāna, idhekacco satthā aparisuddhadhammadesano samāno ‘parisuddhadhammadesanomhī’ti paṭijānāti ‘parisuddhā me dhammadesanā pariyodātā asaṃkiliṭṭhā’ti. Tamenaṃ sāvakā evaṃ jānanti – ‘ayaṃ kho bhavaṃ satthā aparisuddhadhammadesano samāno parisuddhadhammadesanomhī’ti paṭijānāti ‘parisuddhā me dhammadesanā pariyodātā asaṃkiliṭṭhā’ti. Mayañceva kho pana gihīnaṃ āroceyyāma, nāssassa manāpaṃ. Yaṃ kho panassa amanāpaṃ, kathaṃ naṃ mayaṃ tena samudācareyyāma – ‘sammannati kho pana cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena; yaṃ tumo karissati tumova tena paññāyissatī’ti. Evarūpaṃ kho, moggallāna, satthāraṃ sāvakā dhammadesanato rakkhanti; evarūpo ca pana satthā sāvakehi dhammadesanato rakkhaṃ paccāsīsati.

“Puna caparaṃ, moggallāna, idhekacco satthā aparisuddhaveyyākaraṇo samāno ‘parisuddhaveyyākaraṇomhī’ti paṭijānāti ‘parisuddhaṃ me veyyākaraṇaṃ pariyodātaṃ asaṃkiliṭṭhan’ti. Tamenaṃ sāvakā evaṃ jānanti – ‘ayaṃ kho bhavaṃ satthā aparisuddhaveyyākaraṇo samāno parisuddhaveyyākaraṇomhī’ti paṭijānāti ‘parisuddhaṃ me veyyākaraṇaṃ pariyodātaṃ asaṃkiliṭṭhan’ti. Mayañceva kho pana gihīnaṃ āroceyyāma, nāssassa manāpaṃ. Yaṃ kho panassa amanāpaṃ, kathaṃ naṃ mayaṃ tena samudācareyyāma – ‘sammannati kho pana cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena; yaṃ tumo karissati tumova tena paññāyissatī’ti. Evarūpaṃ kho, moggallāna, satthāraṃ sāvakā veyyākaraṇato rakkhanti; evarūpo ca pana satthā sāvakehi veyyākaraṇato rakkhaṃ paccāsīsati.

“Puna caparaṃ, moggallāna, idhekacco satthā aparisuddhañāṇadassano samāno ‘parisuddhañāṇadassanomhī’ti paṭijānāti ‘parisuddhaṃ me ñāṇadassanaṃ pariyodātaṃ asaṃkiliṭṭhan’ti. Tamenaṃ sāvakā evaṃ jānanti – ‘ayaṃ kho bhavaṃ satthā aparisuddhañāṇadassano samāno parisuddhañāṇadassanomhī’ti paṭijānāti ‘parisuddhaṃ me ñāṇadassanaṃ pariyodātaṃ asaṃkiliṭṭhan’ti. Mayañceva kho pana gihīnaṃ āroceyyāma, nāssassa manāpaṃ. Yaṃ kho panassa amanāpaṃ, kathaṃ naṃ mayaṃ tena samudācareyyāma – ‘sammannati kho pana cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena; yaṃ tumo karissati tumova tena paññāyissatī’ti. Evarūpaṃ kho, moggallāna, satthāraṃ sāvakā ñāṇadassanato rakkhanti; evarūpo ca pana satthā sāvakehi ñāṇadassanato rakkhaṃ paccāsīsati. Ime kho, moggallāna, pañca satthāro santo saṃvijjamānā lokasmiṃ.

“Ahaṃ kho pana, moggallāna, parisuddhasīlo samāno ‘parisuddhasīlomhī’ti paṭijānāmi ‘parisuddhaṃ me sīlaṃ pariyodātaṃ asaṃkiliṭṭhan’ti. Na ca maṃ sāvakā sīlato rakkhanti, na cāhaṃ sāvakehi sīlato rakkhaṃ paccāsīsāmi. Parisuddhājīvo samāno ‘parisuddhājīvomhī’ti paṭijānāmi ‘parisuddho me ājīvo pariyodāto asaṃkiliṭṭho’ti. Na ca maṃ sāvakā ājīvato rakkhanti, na cāhaṃ sāvakehi ājīvato rakkhaṃ paccāsīsāmi. Parisuddhadhammadesano samāno ‘parisuddhadhammadesanomhī’ti paṭijānāmi ‘parisuddhā me dhammadesanā pariyodātā asaṃkiliṭṭhā’ti. Na ca maṃ sāvakā dhammadesanato rakkhanti, na cāhaṃ sāvakehi dhammadesanato rakkhaṃ paccāsīsāmi. Parisuddhaveyyākaraṇo samāno ‘parisuddhaveyyākaraṇomhī’ti paṭijānāmi ‘parisuddhaṃ me veyyākaraṇaṃ pariyodātaṃ asaṃkiliṭṭhan’ti. Na ca maṃ sāvakā veyyākaraṇato rakkhanti, na cāhaṃ sāvakehi veyyākaraṇato rakkhaṃ paccāsīsāmi. Parisuddhañāṇadassano samāno ‘parisuddhañāṇadassanomhī’ti paṭijānāmi ‘parisuddhaṃ me ñāṇadassanaṃ pariyodātaṃ asaṃkiliṭṭhan’ti. Na ca maṃ sāvakā ñāṇadassanato rakkhanti, na cāhaṃ sāvakehi ñāṇadassanato rakkhaṃ paccāsīsāmī”ti. Dasamaṃ.

Kakudhavaggo pañcamo.

Tassuddānaṃ –

Dve sampadā byākaraṇaṃ, phāsu akuppapañcamaṃ;

Sutaṃ kathā āraññako, sīho ca kakudho dasāti.

Dutiyapaṇṇāsakaṃ samattaṃ.

☸---------------------------------------------------------------------

一百 迦俱罗长老

一 我是这样听说的：有一个时候，世尊住在憍赏弥[国]的瞿师罗园。那时，一位名叫迦俱罗的拘利耶族人，是尊者大目犍连的侍者，他刚去世不久，投生到某个意生天[天界]中。他获得了那样的身体，谓：譬如就像摩揭陀国的两三个村庄的田地[那么巨大]，但他以这个获得的身体，既不会妨碍自己，也不会妨碍他人。那时，迦俱罗天子来到尊者大目犍连的住处；到了之后，顶礼尊者大目犍连，然后站在一边。站在一边的迦俱罗天子对尊者大目犍连这样说：“尊者！提婆达多生起了这样的欲望，说：‘我要统领比丘僧团。’尊者！提婆达多的这个念头一升起，他就立刻失去了他的神通。”迦俱罗天子说完这话，说完这话后，顶礼尊者大目犍连，向右绕行后就在原地消失了。那时，尊者大目犍连前往世尊的住处，到了之后，顶礼世尊，然后坐在一边，坐在一边的尊者大目犍连对世尊说：

“尊者！那位名叫迦俱罗的拘利耶族人，是我的侍者，去世后投生到某个意生天[天界]中。他获得了那样的身体，就像摩揭陀国的两三个村庄的田地。但他以这个获得的身体，既不会妨碍自己，也不会妨碍他人。尊者！那时，迦俱罗天子来到我的住处，到了之后，顶礼我，然后站在一边。尊者！站在一边的迦俱罗天子，对我这样说：‘尊者！提婆达多生起了这样的欲望，即：我要统领比丘僧团。尊者！提婆达多的这个念头一升起，他就立刻失去了他的神通。’尊者！迦俱罗天子说完这话，说完这话后，顶礼我，向右绕行后就在原地消失了。”

“那么，目犍连！你是否用心了知了迦俱罗天子的心，（知道）迦俱罗天子所说的一切都是如此，并无不同吗？”

“尊者！我已用心了知了他的心，（知道）迦俱罗天子所说的一切都是如此，并无不同。”

“目犍连！记住这话。（目犍连！记住这话！）那个愚蠢的人[提婆达多]现在将会自己暴露自己。目犍连！有这五种导师存在于世间。是哪五种呢？

二 目犍连！在这里，某类导师自己戒行不清净，却声称：‘我的戒行清净’，‘我的戒律是清净、纯洁、无瑕疵的’。他的弟子们这样了解他，说：‘这位导师自己戒行不清净，却声称“我的戒行清净”，“我的戒律是清净、纯洁、无瑕疵的”；但是，如果我们把这事告诉在家人，导师会不高兴，既然他会不高兴，我们怎么能那样对待他呢？他被认为是（配得）衣服、食物、住所、治病药物及必需品的；他将来会做什么，他自己会知道后果的。’目犍连！像这样的导师，弟子们在戒行方面保护他；而这样的导师，也期待弟子们在戒行方面保护他。

三 再者，目犍连！在这里，某类导师自己谋生方式不清净（不如法），却声称：‘我的谋生方式清净’，‘我的谋生方式是清净、纯洁、无瑕疵的’。他的弟子们这样了解他，说：‘这位导师自己谋生方式不清净，却声称：“我的谋生方式清净”，“我的谋生方式是清净、纯洁、无瑕疵的”；但是，如果我们把这事告诉在家人，导师会不高兴，既然他会不高兴，我们怎么能那样对待他呢？他被认为是（配得）衣服、食物、住所、治病药物及必需品的；他将来会做什么，他自己会知道后果的。’目犍连！像这样的导师，弟子们在谋生方式方面保护他；而这样的导师，也期待弟子们在谋生方式方面保护他。

四 再者，目犍连！在这里，某类导师自己说法不清净，却声称：‘我的说法清净’，‘我的说法是清净、纯洁、无瑕疵的’。他的弟子们这样了解他，说：‘这位导师自己说法不清净，却声称“我的说法清净”，“我的说法是清净、纯洁、无瑕疵的”；但是，如果我们把这事告诉在家人，导师会不高兴，既然他会不高兴，我们怎么能那样对待他呢？他被认为是（配得）衣服、食物、住所、治病药物及必需品的；他将来会做什么，他自己会知道后果的。’目犍连！像这样的导师，弟子们在说法方面保护他；而这样的导师，也期待弟子们在说法方面保护他。

五 再者，目犍连！在这里，某类导师自己解答问题不清净（不如法，或不正确），却声称：‘我的解答清净’，‘我的解答是清净、纯洁、无瑕疵的’。他的弟子们这样了解他，说：‘这位导师自己解答问题不清净，却声称“我的解答清净”，“我的解答是清净、纯洁、无瑕疵的”；但是，如果我们把这事告诉在家人，导师会不高兴，既然他会不高兴，我们怎么能那样对待他呢？他被认为是（配得）衣服、食物、住所、治病药物及必需品的；他将来会做什么，他自己会知道后果的。’目犍连！像这样的导师，弟子们在解答问题方面保护他；而这样的导师，也期待弟子们在解答问题方面保护他。

六 再者，目犍连！在这里，某类导师自己知见不清净，却声称：‘我的知见清净’，‘我的知见是清净、纯洁、无瑕疵的’。他的弟子们这样了解他，说：‘这位导师自己知见不清净，却声称“我的知见清净”，“我的知见是清净、纯洁、无瑕疵的”；但是，如果我们把这事告诉在家人，导师会不高兴，既然他会不高兴，我们怎么能那样对待他呢？他被认为是（配得）衣服、食物、住所、治病药物及必需品的；他将来会做什么，他自己会知道后果的。’目犍连！像这样的导师，弟子们在知见方面保护他；而这样的导师，也期待弟子们在知见方面保护他。

目犍连！有这五种导师存在于世间。

七 然而，目犍连！我戒行清净，并且我声称：‘我的戒行清净’，‘我的戒律是清净、纯洁、无瑕疵的’；弟子们不需要在戒行方面保护我，我也不期待弟子们在戒行方面保护我。我谋生方式清净，并且我声称：‘我的谋生方式清净’，‘我的谋生方式是清净、纯洁、无瑕疵的’；弟子们不需要在谋生方式方面保护我，我也不期待弟子们在谋生方式方面保护我。我说法清净，并且我声称：‘我的说法清净’，‘我的说法是清净、纯洁、无瑕疵的’；弟子们不需要在说法方面保护我，我也不期待弟子们在说法方面保护我。我解答问题清净，并且我声称：‘我的解答清净’，‘我的解答是清净、纯洁、无瑕疵的’；弟子们不需要在解答问题方面保护我，我也不期待弟子们在解答问题方面保护我。我知见清净，并且我声称：‘我的知见清净’，‘我的知见是清净、纯洁、无瑕疵的’；弟子们不需要在知见方面保护我，我也不期待弟子们在知见方面保护我。”

摄颂：

二圆足、记说、安稳住、第五之不动、

所闻、论（言谈）、居于林中、狮子、迦俱罗共十

迦俱罗品第五终。

第二五十经篇终。

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 5.101-150)/3.1 Phāsuvihāravagga 安稳住品 (AN 5.101-110)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.1 Sārajjasutta 五法无畏 (AN 5.101)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Tatiyapaṇṇāsakaṃ

(11) 1. Phāsuvihāravaggo

1. Sārajjasuttaṃ

101. “Pañcime, bhikkhave, sekhavesārajjakaraṇā dhammā. Katame pañca? Idha, bhikkhave, bhikkhu saddho hoti, sīlavā hoti, bahussuto hoti, āraddhavīriyo hoti, paññavā hoti.

“Yaṃ, bhikkhave, assaddhassa sārajjaṃ hoti, saddhassa taṃ sārajjaṃ na hoti. Tasmāyaṃ dhammo sekhavesārajjakaraṇo.

“Yaṃ, bhikkhave, dussīlassa sārajjaṃ hoti, sīlavato taṃ sārajjaṃ na hoti. Tasmāyaṃ dhammo sekhavesārajjakaraṇo.

“Yaṃ, bhikkhave, appassutassa sārajjaṃ hoti, bahussutassa taṃ sārajjaṃ na hoti. Tasmāyaṃ dhammo sekhavesārajjakaraṇo.

“Yaṃ, bhikkhave, kusītassa sārajjaṃ hoti, āraddhavīriyassa taṃ sārajjaṃ na hoti. Tasmāyaṃ dhammo sekhavesārajjakaraṇo.

“Yaṃ, bhikkhave, duppaññassa sārajjaṃ hoti, paññavato taṃ sārajjaṃ na hoti. Tasmāyaṃ dhammo sekhavesārajjakaraṇo. Ime kho, bhikkhave, pañca sekhavesārajjakaraṇā dhammā”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第三 五十经篇

第十一 安稳住品

一百一 五法无畏

一 “诸比丘！这五种法，能使有学（尚未证得阿罗汉果的圣弟子）无所畏惧。是哪五种呢？

二 诸比丘！在这里，有位比丘：有信心、持戒、多闻、精进、有智慧。诸比丘！缺乏信心的人会有畏惧，而有信心的人则无所畏惧，因此这个法（信心）能使有学无所畏惧。诸比丘！毁坏戒行的人会有畏惧，而持守戒行的人则无所畏惧，因此这个法（戒行）能使有学无所畏惧。诸比丘！听闻佛法少的人会有畏惧，而听闻佛法多的人则无所畏惧，因此这个法（多闻）能使有学无所畏惧。诸比丘！懒惰懈怠的人会有畏惧，而发起精进的人则无所畏惧，因此这个法（精进）能使有学无所畏惧。诸比丘！缺乏智慧的人会有畏惧，而具备智慧的人则无所畏惧，因此这个法（智慧）能使有学无所畏惧。

诸比丘！这五种法，能使有学无所畏惧。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 5.101-150)/3.1 Phāsuvihāravagga 安稳住品 (AN 5.101-110)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.2 Ussaṅkitasutta 五法怪异 (AN 5.102)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Ussaṅkitasuttaṃ

《五法令人疑虑经》

第一章 ✫ 前言

102. “Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu

“诸比丘！具备五法的比丘，
ussaṅkitaparisaṅkito hoti

是令人怀疑、引人揣测的，
pāpabhikkhūti api

（会被认为是）坏比丘，
akuppadhammopi [api akuppadhammo (sī. syā. kaṃ.)].

即使他是已证得不动法（指阿罗汉的不动心解脱）的人。”

卍　　　　卍　　　　卍

第二章 ✫ 五种令人疑虑之法

Katamehi pañcahi?

是哪五种呢？

Idha, bhikkhave, bhikkhu

诸比丘！在这里，有位比丘——
vesiyāgocaro vā hoti,

➊ 或常去妓女处；
vidhavāgocaro vā hoti,

➋ 或常去寡妇处；
thullakumārikāgocaro vā hoti,

➌ 或常去大龄未婚女子处；
paṇḍakagocaro vā hoti,

➍ 或常去般达卡（指不能人道者、阉人或双性人等）处；
bhikkhunīgocaro vā hoti.

➎ 或常去比丘尼处。

卍　　　　卍　　　　卍

第三章 ✫ 总结

“Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu

“诸比丘！具备这五法的比丘，
ussaṅkitaparisaṅkito hoti

是令人怀疑、引人揣测的，
pāpabhikkhūti api

（会被认为是）坏比丘，
akuppadhammopī”ti.

即使他是已证得不动法的人。”

Dutiyaṃ.

五法令人疑虑经 ～安稳住品‧第二经终

～《增支部经典‧五集‧五十经篇之三‧安稳住品‧Ussaṅkitasutta 五法令人疑虑经》(AN 5.102)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.8.21 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 5.101-150)/3.1 Phāsuvihāravagga 安稳住品 (AN 5.101-110)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.3 Mahācorasutta 五支大贼 (AN 5.103)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Mahācorasuttaṃ

《五种特征的大盗经》

☆ 五种恶比丘：行为像世间五种大盗那样行恶（如依仗势力、收买人心等）的坏比丘。

第一章 ✫ 世间的大盗 Mahācoro

103. “Pañcahi, bhikkhave, aṅgehi samannāgato mahācoro

“诸比丘！具备五种特征的大盗，
sandhimpi chindati, nillopampi harati, ekāgārikampi karoti, paripanthepi tiṭṭhati.

会破门闯入、抢劫一空、洗劫整户人家，也会在路上埋伏抢劫。

Katamehi pañcahi?

是哪五种呢？

Idha, bhikkhave, mahācoro

诸比丘！在这里，有这样的大盗——
visamanissito ca hoti, gahananissito ca, balavanissito ca, bhogacāgī ca, ekacārī ca.

➀ 依仗险要之地、➁ 依仗丛林掩护、➂ 依仗权势人物、➃ 挥霍财物（收买人心）、➄ 单独行动。

第一节 ❦ 依仗险要之地的大盗

“Kathañca, bhikkhave, mahācoro visamanissito hoti?

又，诸比丘！大盗如何依仗险要之地呢？

Idha, bhikkhave, mahācoro nadīviduggaṃ vā nissito hoti pabbatavisamaṃ vā.

诸比丘！在这里，有的大盗依仗难以渡过的河流或险峻的山脉。

Evaṃ kho, bhikkhave, mahācoro visamanissito hoti.

诸比丘！像这样的大盗就是依仗险要之地。

第二节 ❦ 依仗丛林掩护的大盗

“Kathañca, bhikkhave, mahācoro gahananissito hoti?

又，诸比丘！大盗如何依仗丛林掩护呢？

Idha, bhikkhave, mahācoro tiṇagahanaṃ vā nissito hoti rukkhagahanaṃ vā rodhaṃ [gedhaṃ (sī.) a. ni. 3.51] vā mahāvanasaṇḍaṃ vā.

诸比丘！在这里，有的大盗依仗草丛、树林、陡坡或广大的森林。

Evaṃ kho, bhikkhave, mahācoro gahananissito hoti.

诸比丘！像这样的大盗就是依仗丛林掩护。

第三节 ❦ 依仗权势人物的大盗

“Kathañca, bhikkhave, mahācoro balavanissito hoti?

又，诸比丘！大盗如何依仗权势人物呢？

Idha, bhikkhave, mahācoro rājānaṃ vā rājamahāmattānaṃ vā nissito hoti.

诸比丘！在这里，有的大盗依仗国王或大臣，

Tassa evaṃ hoti – ‘sace maṃ koci kiñci vakkhati,

他这样想：‘如果有人对我提出什么（指控或问题），
ime me rājāno vā rājamahāmattā vā pariyodhāya atthaṃ bhaṇissantī’ti.

这些国王或大臣们会为我辩解、保护我。’

Sace naṃ koci kiñci āha, tyassa rājāno vā rājamahāmattā vā pariyodhāya atthaṃ bhaṇanti.

如果真有人对他提出什么，这些国王或大臣们就会为他辩解、保护他。

Evaṃ kho, bhikkhave, mahācoro balavanissito hoti.

诸比丘！像这样的大盗就是依仗权势人物。

第四节 ❦ 挥霍财物的大盗

“Kathañca, bhikkhave, mahācoro bhogacāgī hoti?

又，大盗如何挥霍财物呢？

Idha, bhikkhave, mahācoro aḍḍho hoti mahaddhano mahābhogo.

诸比丘！在这里，有的大盗很富有，拥有大笔财产和丰厚的资财。

Tassa evaṃ hoti – ‘sace maṃ koci kiñci vakkhati,

他这样想：‘如果有人对我提出什么，
ito bhogena paṭisantharissāmī’ti.

我就用这些财富来款待（收买）他。’

Sace naṃ koci kiñci āha, tato bhogena paṭisantharati.

如果真有人对他提出什么，他就用这些财富来款待（收买）他。

Evaṃ kho, bhikkhave, mahācoro bhogacāgī hoti.

诸比丘！像这样的大盗就是挥霍财物（收买人心）。

第五节 ❦ 单独行动的大盗

“Kathañca, bhikkhave, mahācoro ekacārī hoti?

又，诸比丘！大盗如何单独行动呢？

Idha, bhikkhave, mahācoro ekakova gahaṇāni [niggahaṇāni (sī. syā. kaṃ. pī.)] kattā hoti.

诸比丘！在这里，有的大盗独自一人进行抢劫，

Taṃ kissa hetu?

这是什么原因呢？

‘Mā me guyhamantā bahiddhā sambhedaṃ agamaṃsū’ti.

（他想：）‘愿我的秘密计划不被泄露出去。’

Evaṃ kho, bhikkhave, mahācoro ekacārī hoti.

诸比丘！像这样的大盗就是单独行动。

“Imehi kho, bhikkhave, pañcahaṅgehi samannāgato mahācoro

“诸比丘！具备这五种特征的大盗，
sandhimpi chindati nillopampi harati ekāgārikampi karoti paripanthepi tiṭṭhati.

会破门闯入、抢劫一空、洗劫整户人家，也会在路上埋伏抢劫。

卍　　　　卍　　　　卍

第二章 ✫ 出世间的“大盗”——恶比丘 Pāpabhikkhu

“Evamevaṃ kho, bhikkhave, pañcahi dhammehi samannāgato pāpabhikkhu

“诸比丘！完全一样，具备五种法的恶比丘，
khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo viññūnaṃ, bahuñca apuññaṃ pasavati.

会伤害、毁坏自己，是有罪过的，会被智者呵责，并且会造作许多恶业（非福）。

Katamehi pañcahi?

是哪五种呢？

Idha, bhikkhave, pāpabhikkhu

诸比丘！在这里，有这样的恶比丘——
visamanissito ca hoti, gahananissito ca, balavanissito ca, bhogacāgī ca, ekacārī ca.

➀ 依仗“险难”（恶行）、➁ 依仗“丛林”（邪见）、➂ 依仗权势人物、➃ 挥霍“财物”（利养）、➄ “单独行动”（住偏远地）。

第一节 ❦ 依仗“险难”（恶行）的恶比丘

“Kathañca, bhikkhave, pāpabhikkhu visamanissito hoti?

又，诸比丘！恶比丘如何依仗“险难”呢？

Idha, bhikkhave, pāpabhikkhu

诸比丘！在这里，有这样的恶比丘——
visamena kāyakammena samannāgato hoti,

⑴ 具备“险难”的‘身业’（不良的身体行为）；
visamena vacīkammena samannāgato hoti,

⑵ 具备“险难”的‘语业’（不良的言语行为）；
visamena manokammena samannāgato hoti.

⑶ 具备“险难”的‘意业’（不良的意念行为）。

Evaṃ kho, bhikkhave, pāpabhikkhu visamanissito hoti.

诸比丘！像这样的恶比丘就是依仗“险难”（恶行）。

第二节 ❦ 依仗“丛林”（邪见）的恶比丘

“Kathañca, bhikkhave, pāpabhikkhu gahananissito hoti?

又，诸比丘！恶比丘如何依仗“丛林”呢？

Idha, bhikkhave, pāpabhikkhu micchādiṭṭhiko hoti antaggāhikāya diṭṭhiyā samannāgato.

诸比丘！在这里，有这样的恶比丘，持有邪见，执持断见或常见等边见。

Evaṃ kho, bhikkhave, pāpabhikkhu gahananissito hoti.

诸比丘！像这样的恶比丘就是依仗“丛林”（邪见）。

第三节 ❦ 依仗权势人物的恶比丘

“Kathañca, bhikkhave, pāpabhikkhu balavanissito hoti?

又，恶比丘如何依仗权势人物呢？

Idha, bhikkhave, pāpabhikkhu rājānaṃ vā rājamahāmattānaṃ vā nissito hoti.

诸比丘！在这里，有这样的恶比丘，依仗国王或大臣，

Tassa evaṃ hoti – ‘sace maṃ koci kiñci vakkhati,

他这样想：‘如果有人对我提出什么，
ime me rājāno vā rājamahāmattā vā pariyodhāya atthaṃ bhaṇissantī’ti.

这些国王或大臣们会为我辩解、保护我。’

Sace naṃ koci kiñci āha, tyassa rājāno vā rājamahāmattā vā pariyodhāya atthaṃ bhaṇanti.

如果真有人对他提出什么，这些国王或大臣们就会为他辩解、保护他。

Evaṃ kho, bhikkhave, pāpabhikkhu balavanissito hoti.

诸比丘！像这样的恶比丘就是依仗权势人物。

第四节 ❦ 挥霍“财物”（利养）的恶比丘

“Kathañca, bhikkhave, pāpabhikkhu bhogacāgī hoti?

又，诸比丘！恶比丘如何挥霍“财物”呢？

Idha, bhikkhave, pāpabhikkhu lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ.

诸比丘！在这里，有这样的恶比丘，能得到衣服、食物、住所、治病药物及必需品等利养，

Tassa evaṃ hoti – ‘sace maṃ koci kiñci vakkhati,

他这样想：‘如果有人对我提出什么，
ito lābhena paṭisantharissāmī’ti.

我就用这些利养来款待（收买）他。’

Sace naṃ koci kiñci āha, tato lābhena paṭisantharati.

如果真有人对他提出什么，他就用这些利养来款待（收买）他。

Evaṃ kho, bhikkhave, pāpabhikkhu bhogacāgī hoti.

诸比丘！像这样的恶比丘就是挥霍“财物”（利养）。

第五节 ❦ “单独行动”的恶比丘

“Kathañca, bhikkhave, pāpabhikkhu ekacārī hoti?

又，诸比丘！恶比丘如何“单独行动”呢？

Idha, bhikkhave, pāpabhikkhu ekakova paccantimesu janapadesu nivāsaṃ kappeti.

诸比丘！在这里，有这样的恶比丘，独自一人住在偏远的地区，

So tattha kulāni upasaṅkamanto lābhaṃ labhati.

他在那里，通过亲近（富有的）居士家庭而获得利养。

Evaṃ kho, bhikkhave, pāpabhikkhu ekacārī hoti.

诸比丘！像这样的恶比丘就是“单独行动”。

“Imehi kho, bhikkhave, pañcahi dhammehi samannāgato pāpabhikkhu

“诸比丘！具备这五种法的恶比丘，
khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo viññūnaṃ, bahuñca apuññaṃ pasavatī”ti.

会伤害、毁坏自己，是有罪过的，会被智者呵责，并且会造作许多恶业（非福）。”

Tatiyaṃ.

五种特征的大盗经 ～安稳住品‧第三经终

～《增支部经典‧五集‧五十经篇之三‧安稳住品‧Mahācorasutta 五种特征的大盗经》(AN 5.103)

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 5.101-150)/3.1 Phāsuvihāravagga 安稳住品 (AN 5.101-110)”

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【经名】 3.1.4 Samaṇasukhumālasutta 无苦沙门 (AN 5.104)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Samaṇasukhumālasuttaṃ

104. “Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu samaṇesu samaṇasukhumālo hoti.

“Katamehi pañcahi? Idha, bhikkhave, bhikkhu yācitova bahulaṃ cīvaraṃ paribhuñjati, appaṃ ayācito; yācitova bahulaṃ piṇḍapātaṃ paribhuñjati, appaṃ ayācito; yācitova bahulaṃ senāsanaṃ paribhuñjati, appaṃ ayācito; yācitova bahulaṃ gilānappaccayabhesajjaparikkhāraṃ paribhuñjati, appaṃ ayācito. Yehi kho pana sabrahmacārīhi saddhiṃ viharati, tyassa [tyāssa (ka.) a. ni. 4.87] manāpeneva bahulaṃ kāyakammena samudācaranti, appaṃ amanāpena; manāpeneva bahulaṃ vacīkammena samudācaranti, appaṃ amanāpena; manāpeneva bahulaṃ manokammena samudācaranti, appaṃ amanāpena; manāpaṃyeva upahāraṃ upaharanti, appaṃ amanāpaṃ. Yāni kho pana tāni vedayitāni pittasamuṭṭhānāni vā semhasamuṭṭhānāni vā vātasamuṭṭhānāni vā sannipātikāni vā utupariṇāmajāni vā visamaparihārajāni vā opakkamikāni vā kammavipākajāni vā, tānissa na bahudeva uppajjanti. Appābādho hoti, catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu samaṇesu samaṇasukhumālo hoti.

“Yañhi taṃ, bhikkhave, sammā vadamāno vadeyya – ‘samaṇesu samaṇasukhumālo’ti, mameva taṃ, bhikkhave, sammā [mameva taṃ sammā (?)] vadamāno vadeyya – ‘samaṇesu samaṇasukhumālo’ti. Ahañhi, bhikkhave, yācitova bahulaṃ cīvaraṃ paribhuñjāmi, appaṃ ayācito; yācitova bahulaṃ piṇḍapātaṃ paribhuñjāmi, appaṃ ayācito; yācitova bahulaṃ senāsanaṃ paribhuñjāmi, appaṃ ayācito; yācitova bahulaṃ gilānappaccayabhesajjaparikkhāraṃ paribhuñjāmi, appaṃ ayācito. Yehi kho pana bhikkhūhi saddhiṃ viharāmi, te maṃ manāpeneva bahulaṃ kāyakammena samudācaranti, appaṃ amanāpena; manāpeneva bahulaṃ vacīkammena samudācaranti, appaṃ amanāpena; manāpeneva bahulaṃ manokammena samudācaranti, appaṃ amanāpena; manāpaṃyeva upahāraṃ upaharanti, appaṃ amanāpaṃ. Yāni kho pana tāni vedayitāni – pittasamuṭṭhānāni vā semhasamuṭṭhānāni vā vātasamuṭṭhānāni vā sannipātikāni vā utupariṇāmajāni vā visamaparihārajāni vā opakkamikāni vā kammavipākajāni vā – tāni me na bahudeva uppajjanti. Appābādhohamasmi, catunnaṃ kho panasmi [catunnaṃ kho pana (sī.), catunnaṃ (syā. pī.)] jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī [nikāmalābhī homi (sī. ka.)] akicchalābhī akasiralābhī, āsavānaṃ khayā…pe… sacchikatvā upasampajja viharāmi.

“Yañhi taṃ, bhikkhave, sammā vadamāno vadeyya – ‘samaṇesu samaṇasukhumālo’ti, mameva taṃ, bhikkhave, sammā vadamāno vadeyya – ‘samaṇesu samaṇasukhumālo’”ti. Catutthaṃ.

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一百四 无苦沙门

一 “诸比丘！具备五种法的比丘，是沙门中安乐无忧的沙门。是哪五种呢？

二 诸比丘！在此世间，有这样的比丘：他主要是在被请求时才受用衣服，未被请求时则很少受用；主要是在被请求时才受用食物，未被请求时则很少受用；主要是在被请求时才受用住所（床座），未被请求时则很少受用；主要是在被请求时才受用治病的药品和必需品，未被请求时则很少受用。再者，与他一同居住的同梵行者，大多对他表现出合意的身业行为，很少有不合意的；大多对他表现出合意的语业行为，很少有不合意的；大多对他表现出合意的意业行为，很少有不合意的；大多献上合意的供养物品，很少有不合意的。再者，那些由胆汁引发、或由痰引发、或由风引发、或由这三者和合引发、或由季节变化引发、或由不当行为（visamaparihāraja, 不平等维持所生）引发、或由意外事故（opakkamika, 突发所生）引发、或由业报成熟引发的各种感受（疾病），对他来说不常发生，他很少生病。他能轻易获得、不困难地获得、不费力地获得四种禅那——这些属于增上心、能在当下带来安乐的住处。由于诸漏已尽，他亲身体证、成就并安住于无漏的心解脱、慧解脱，就在当下通过自身的超凡智慧了知这一切。

诸比丘！具备这五种法的比丘，是沙门中安乐无忧的沙门。

三 诸比丘！如果有人要正确地说‘沙门中安乐无忧的沙门’，那么，正确地说，就应该说是我。诸比丘！我主要是在被请求时才受用衣服，未被请求时则很少受用；主要是在被请求时才受用食物，未被请求时则很少受用；主要是在被请求时才受用住所（床座），未被请求时则很少受用；主要是在被请求时才受用治病的药品和必需品，未被请求时则很少受用。再者，与我一同居住的诸比丘，大多对我表现出合意的身业行为，很少有不合意的；大多对我表现出合意的语业行为，很少有不合意的；大多对我表现出合意的意业行为，很少有不合意的；大多献上合意的供养物品，很少有不合意的。再者，那些由胆汁引发、或由痰引发、或由风引发、或由这三者和合引发、或由季节变化引发、或由不当行为引发、或由意外事故引发、或由业报成熟引发的各种感受（疾病），对我来说不常发生，我很少生病。我能轻易获得、不困难地获得、不费力地获得四种禅那——这些属于增上心、能在当下带来安乐的住处。由于诸漏已尽……（此处省略）……亲身体证、成就并安住。

诸比丘！如果有人要正确地说‘沙门中安乐无忧的沙门’，那么，正确地说，就应该说是我。”

☸.....................................................................

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 5.101-150)/3.1 Phāsuvihāravagga 安稳住品 (AN 5.101-110)”

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【经名】 3.1.5 Phāsuvihārasutta 五安稳住 (AN 5.105)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Phāsuvihārasuttaṃ

105. “Pañcime, bhikkhave, phāsuvihārā. Katame pañca? Idha, bhikkhave, bhikkhuno mettaṃ kāyakammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca, mettaṃ vacīkammaṃ…pe… mettaṃ manokammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca. Yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni, tathārūpehi sīlehi sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. Yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. Ime kho, bhikkhave, pañca phāsuvihārā”ti. Pañcamaṃ.

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一百五 五安稳住

一 “诸比丘！这五种法，是（带来）安稳的住处。是哪五种呢？

二 诸比丘！在此世间，比丘对同梵行者，无论在公开场合还是私下里，都展现出慈爱的身业行为；（同样）展现出慈爱的语业行为……（此处省略）……（同样）展现出慈爱的意业行为，无论在公开场合还是私下里都如此。他持守那些不残破、无瑕疵、无斑点、无污损、能带来解脱、为智者所称赞、不被执取、有助于三摩地（定）的戒律，并与同梵行者在这些戒律上共同安住，无论在公开场合还是私下里。他持有那神圣的、能引导出离、能导向（行此道者）彻底灭苦的正见，并与同梵行者在这种正见上共同安住，无论在公开场合还是私下里。

诸比丘！这五种法，是（带来）安稳的住处。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 5.101-150)/3.1 Phāsuvihāravagga 安稳住品 (AN 5.101-110)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.6 Ānandasutta 具寿阿难 (AN 5.106)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Ānandasuttaṃ

106. Ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

“Kittāvatā nu kho, bhante, bhikkhu saṅghe [bhikkhuṃsaṃgho (syā. pī.)] viharanto phāsuṃ vihareyyā”ti? “Yato kho, ānanda, bhikkhu attanā [attanā ca (pī. ka.)] sīlasampanno hoti, no [no ca (ka.)] paraṃ adhisīle sampavattā [sampavattā hoti (ka.)]; ettāvatāpi kho, ānanda, bhikkhu saṅghe viharanto phāsuṃ vihareyyā”ti.

“Siyā pana, bhante, aññopi pariyāyo yathā bhikkhu saṅghe viharanto phāsuṃ vihareyyā”ti? “Siyā, ānanda [ānandāti bhagavā āvoca (syā. pī.)]! Yato kho, ānanda, bhikkhu attanā sīlasampanno hoti, no paraṃ adhisīle sampavattā; attānupekkhī ca hoti, no parānupekkhī; ettāvatāpi kho, ānanda, bhikkhu saṅghe viharanto phāsuṃ vihareyyā”ti.

“Siyā pana, bhante, aññopi pariyāyo yathā bhikkhu saṅghe viharanto phāsuṃ vihareyyā”ti? “Siyā, ānanda! Yato kho, ānanda, bhikkhu attanā sīlasampanno hoti, no paraṃ adhisīle sampavattā; attānupekkhī ca hoti, no parānupekkhī; apaññāto ca hoti, tena ca apaññātakena no paritassati; ettāvatāpi kho, ānanda, bhikkhu saṅghe viharanto phāsuṃ vihareyyā”ti.

“Siyā pana, bhante, aññopi pariyāyo yathā bhikkhu saṅghe viharanto phāsuṃ vihareyyā”ti? “Siyā, ānanda! Yato kho, ānanda, bhikkhu attanā sīlasampanno hoti, no paraṃ adhisīle sampavattā; attānupekkhī ca hoti, no parānupekkhī; apaññāto ca hoti, tena ca apaññātakena no paritassati; catunnañca [catunnaṃ (pī. ka.)] jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī; ettāvatāpi kho, ānanda, bhikkhu saṅghe viharanto phāsuṃ vihareyyā”ti.

“Siyā pana, bhante, aññopi pariyāyo yathā bhikkhu saṅghe viharanto phāsuṃ vihareyyā”ti? “Siyā, ānanda! Yato kho, ānanda, bhikkhu attanā sīlasampanno hoti, no paraṃ adhisīle sampavattā; attānupekkhī ca hoti, no parānupekkhī; apaññāto ca hoti, tena ca apaññātakena no paritassati; catunnañca jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī; āsavānañca [āsavānaṃ (sī. pī. ka.)] khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati; ettāvatāpi kho, ānanda, bhikkhu saṅghe viharanto phāsuṃ vihareyya.

“Imamhā cāhaṃ, ānanda, phāsuvihārā añño phāsuvihāro uttaritaro vā paṇītataro vā natthīti vadāmī”ti. Chaṭṭhaṃ.

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一百六 具寿阿难

一 那时，世尊住在憍赏弥的乔西达园（Ghositārāma）。那时，具寿阿难来到世尊那里。到了之后，顶礼世尊，坐在一边。坐在一边的具寿阿难对世尊说：

“大德！比丘在僧团中，需具备多少（条件）而住，才能安稳地居住呢？”

“阿难！如果有比丘，自己戒行圆满，且不因他人持守增上戒而加以指责（或轻视）。阿难！比丘在僧团中，具备这一点而住，就能安稳地居住。”

“大德！那么，是否有其他的方法，让比丘在僧团中居住时能够安稳呢？”

“阿难！有的。”世尊说：

“阿难！如果有比丘自己戒行圆满，不因他人持守增上戒而加以指责，并且只省察自己，而不去窥探（或评判）他人。阿难！比丘在僧团中，具备这些而住，就能安稳地居住。”

“大德！那么，是否有其他的方法，让比丘在僧团中居住时能够安稳呢？”

“阿难！有的。”世尊说：

“阿难！如果有比丘自己戒行圆满，不因他人持守增上戒而加以指责，只省察自己而不窥探他人，并且默默无闻（不求人知），且不因默默无闻而苦恼。阿难！比丘在僧团中，具备这些而住，就能安稳地居住。”

“大德！那么，是否有其他的方法，让比丘在僧团中居住时能够安稳呢？”

“阿难！有的。”世尊说：

“阿难！如果有比丘自己戒行圆满，不因他人持守增上戒而加以指责，只省察自己而不窥探他人，默默无闻且不因此苦恼，并且能轻易获得、不困难地获得、不费力地获得四种禅那——这些属于增上心、能在当下带来安乐的住处。阿难！比丘在僧团中，具备这些而住，就能安稳地居住。”

“大德！那么，是否有其他的方法，让比丘在僧团中居住时能够安稳呢？”

“阿难！有的。”世尊说：

“阿难！如果有比丘自己戒行圆满，不因他人持守增上戒而加以指责，只省察自己而不窥探他人，默默无闻且不因此苦恼，能轻易获得、不困难地获得、不费力地获得四种禅那——这些属于增上心、能在当下带来安乐的住处，并且由于诸漏已尽，他亲身体证、成就并安住于无漏的心解脱、慧解脱，就在当下通过自身的超凡智慧了知这一切。阿难！比丘在僧团中，具备这些而住，就能安稳地居住。

而且，阿难！我说：‘除了这种安稳的住处之外，没有其他安稳的住处比这更殊胜、更优越的了。’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 5.101-150)/3.1 Phāsuvihāravagga 安稳住品 (AN 5.101-110)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.7 Sīlasutta 戒圆满 (AN 5.107)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Sīlasuttaṃ

107. “Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.

“Katamehi pañcahi? Idha, bhikkhave, bhikkhu sīlasampanno hoti, samādhisampanno hoti, paññāsampanno hoti, vimuttisampanno hoti, vimuttiñāṇadassanasampanno hoti.

“Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā”ti. Sattamaṃ.

☸---------------------------------------------------------------------

一百七 戒圆满

一 “诸比丘！具备五种法的比丘，值得被迎请、值得被款待、值得领受布施、值得被合掌致敬，是世间无上的福田。是哪五种呢？

二 诸比丘！在此世间，有比丘：戒行圆满、定力圆满、智慧圆满、解脱圆满、解脱知见圆满。

诸比丘！具备这五种法的比丘，值得被迎请、值得被款待、值得领受布施、值得被合掌致敬，是世间无上的福田。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 5.101-150)/3.1 Phāsuvihāravagga 安稳住品 (AN 5.101-110)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.8 Asekhasutta 无学五法 (AN 5.108)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Asekhasuttaṃ

108. “Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo…pe… anuttaraṃ puññakkhettaṃ lokassa.

“Katamehi, pañcahi? Idha, bhikkhave, bhikkhu asekhena sīlakkhandhena samannāgato hoti, asekhena samādhikkhandhena samannāgato hoti, asekhena paññākkhandhena samannāgato hoti, asekhena vimuttikkhandhena samannāgato hoti, asekhena vimuttiñāṇadassanakkhandhena samannāgato hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassā”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

一百八 无学五法

一 “诸比丘！具备五种法的比丘，值得被迎请……（此处省略）……是世间无上的福田。是哪五种呢？

二 诸比丘！在此世间，有比丘！他具备无学（Asekha, 指已完成修学，即阿罗汉）的戒蕴、具备无学的定蕴、具备无学的慧蕴、具备无学的解脱蕴、具备无学的解脱知见蕴。

诸比丘！具备这五种法的比丘，值得被迎请……（此处省略）……是世间无上的福田。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 5.101-150)/3.1 Phāsuvihāravagga 安稳住品 (AN 5.101-110)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.9 Cātuddisasutta 无碍五法 (AN 5.109)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Cātuddisasuttaṃ

109. “Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu cātuddiso hoti. Katamehi pañcahi? Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu; bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā; santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena; catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī; āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Imehi, kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu cātuddiso hotī”ti. Navamaṃ.

☸---------------------------------------------------------------------

一百九 无碍五法

一 “诸比丘！具备五种法的比丘，（如同）行遍四方（般受尊敬或无碍）。是哪五种呢？

二 诸比丘！在此世间，有比丘具足戒行，守护波罗提木叉（Pātimokkha，别解脱律仪）的约束而住，行为（ācāra）和活动范围（gocara）都堪为模范，对微小的过失也视之为怖畏，认真受持学习各项学处。他是多闻者，能受持所听闻的法，积累所听闻的法；对于那些初善、中善、后善，义理善妙、言词善妙，完整圆满、清净纯一的梵行教法，他都广为听闻、牢记于心、言语娴熟、心中思惟、以正见彻底通达。他对所得的任何衣服、食物、住所、治病药品和必需品都感到满足。他能轻易获得、不困难地获得、不费力地获得四种禅那——这些属于增上心、能在当下带来安乐的住处。由于诸漏已尽，他亲身体证、成就并安住于无漏的心解脱、慧解脱，就在当下通过自身的超凡智慧了知这一切。

诸比丘！具备这五种法的比丘，（如同）行遍四方（般受尊敬或无碍）。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 5.101-150)/3.1 Phāsuvihāravagga 安稳住品 (AN 5.101-110)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.10 Araññasutta 阿兰若 (AN 5.110)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Araññasuttaṃ

110. “Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ araññavanapatthāni pantāni senāsanāni paṭisevituṃ. Katamehi pañcahi? Idha, bhikkhave, bhikkhu sīlavā hoti…pe… samādāya sikkhati sikkhāpadesu; bahussuto hoti…pe… diṭṭhiyā suppaṭividdhā; āraddhavīriyo viharati thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu; catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī; āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu alaṃ araññavanapatthāni pantāni senāsanāni paṭisevitun”ti. Dasamaṃ.

Phāsuvihāravaggo paṭhamo.

Tassuddānaṃ –

Sārajjaṃ saṅkito coro, sukhumālaṃ phāsu pañcamaṃ;

Ānanda sīlāsekhā ca, cātuddiso araññena cāti.

☸---------------------------------------------------------------------

一百十 阿兰若

一 “诸比丘！具备五种法的比丘，适合去受用森林、丛林、边地的坐卧处（即在偏僻处修行）。是哪五种呢？

二 诸比丘！在此世间，有比丘具足戒行……（此处省略）……认真受持学习各项学处。他是多闻者……（此处省略）……以正见彻底通达。他发起精进而住，精力充沛（thāmavā）、勇猛坚定（daḷhaparakkamo），承担善法的责任（dhura）不放弃（anikkhitta）。他能轻易获得、不困难地获得、不费力地获得四种禅那——这些属于增上心、能在当下带来安乐的住处。由于诸漏已尽，他亲身体证、成就并安住于无漏的心解脱、慧解脱，就在当下通过自身的超凡智慧了知这一切。

诸比丘！具备这五种法的比丘，适合去受用森林、丛林、边地的坐卧处。”

摄颂（本品内容概要）：

惧（Sārajja）、疑（Saṅkita）、贼（Cora）、无苦（安乐，Sukhumāla）、第五是安稳住（Phāsu）；

阿难（Ānanda）、戒（Sīla）、无学（Asekha）、行四方（无碍，Cātuddisa）与阿兰若（林居，Arañña）。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 5.101-150)/3.2 Andhakavindavagga 安达咖频陀品 (AN 5.111-120)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.1 Kulūpakasutta 亲近诸家 (AN 5.111)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(12) 2. Andhakavindavaggo

1. Kulūpakasuttaṃ

111. “Pañcahi, bhikkhave, dhammehi samannāgato kulūpako bhikkhu kulesu appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca. Katamehi pañcahi? Asanthavavissāsī [asanthutavissāsī (sī.), asandhavavissāsī (ka.)] ca hoti, anissaravikappī ca, vissaṭṭhupasevī [viyatthupasevī (sī.), byatthupasevī (syā. kaṃ.), vyattūpasevī (pī.)] ca, upakaṇṇakajappī ca, atiyācanako ca. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato kulūpako bhikkhu kulesu appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.

“Pañcahi, bhikkhave, dhammehi samannāgato kulūpako bhikkhu kulesu piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Katamehi pañcahi? Na asanthavavissāsī ca hoti, na anissaravikappī ca, na vissaṭṭhupasevī ca, na upakaṇṇakajappī ca, na atiyācanako ca. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato kulūpako bhikkhu kulesu piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第十二 安达咖频陀品

一百十一 亲近诸家

一 “诸比丘！具备五种法的、常去俗家走动的（kulūpaka）比丘，（会变得）不被那些家庭所喜爱、不被悦纳、不受尊重、不被敬重。是哪五种呢？

二 他与（俗家）不熟络却过分亲密（asanthavavissāsī）；无权（指手画脚）却指点干预（anissaravikappī）；与（世俗事务）纠缠不清（vissaṭṭhupasevī）；好说悄悄话（搬弄是非，upakaṇṇakajappī）；并且索求过多（atiyācanaka）。

诸比丘！具备这五种法的、常去俗家走动的比丘，（会变得）不被那些家庭所喜爱、不被悦纳、不受尊重、不被敬重。

三 诸比丘！具备五种法的、常去俗家走动的比丘，（会）被那些家庭所喜爱、被悦纳、受尊重、被敬重。是哪五种呢？

四 他与（俗家）保持适当距离（不过分亲密）；不无权干预；不与（世俗事务）纠缠不清；不好说悄悄话；并且不过分索求。

诸比丘！具备这五种法的、常去俗家走动的比丘，（会）被那些家庭所喜爱、被悦纳、受尊重、被敬重。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 5.101-150)/3.2 Andhakavindavagga 安达咖频陀品 (AN 5.111-120)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.2 Pacchāsamaṇasutta 随后沙门 (AN 5.112)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Pacchāsamaṇasuttaṃ

112. “Pañcahi, bhikkhave, dhammehi samannāgato pacchāsamaṇo na ādātabbo. Katamehi pañcahi? Atidūre vā gacchati accāsanne vā, na pattapariyāpannaṃ gaṇhati, āpattisāmantā bhaṇamānaṃ na nivāreti, bhaṇamānassa antarantarā kathaṃ opāteti, duppañño hoti jaḷo eḷamūgo. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato pacchāsamaṇo na ādātabbo.

“Pañcahi, bhikkhave, dhammehi samannāgato pacchāsamaṇo ādātabbo. Katamehi pañcahi? Nātidūre gacchati na accāsanne, pattapariyāpannaṃ gaṇhati, āpattisāmantā bhaṇamānaṃ nivāreti, bhaṇamānassa na antarantarā kathaṃ opāteti, paññavā hoti ajaḷo aneḷamūgo. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato pacchāsamaṇo ādātabbo”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

一百十二 随后沙门

一 “诸比丘！具备五种法的随行沙门（pacchāsamaṇa，侍者），是不应被接受（跟随服侍上座，na ādātabbo）的。是哪五种呢？

二 他走路时离（上座比丘）太远或太近；不接取递过来的钵；当（上座）说话接近犯戒（āpatti）边缘时不加以阻止；在上座说话时插话打断；缺乏智慧、迟钝、反应慢（如哑羊般，eḷamūga）。

诸比丘！具备这五种法的随行沙门，是不应被接受的。

三 诸比丘！具备五种法的随行沙门，是可以被接受（跟随服侍上座，ādātabbo）的。是哪五种呢？

四 他走路时保持适当距离，既不太远也不太近；接取递过来的钵；当（上座）说话接近犯戒边缘时加以阻止；在上座说话时不插话打断；有智慧、不迟钝、反应敏捷（不像哑羊）。

诸比丘！具备这五种法的随行沙门，是可以被接受的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 5.101-150)/3.2 Andhakavindavagga 阿那伽频头品 (AN 5.111-120)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.3 Sammāsamādhisutta 具足正定 (AN 5.113)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Sammāsamādhisuttaṃ

113. “Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu abhabbo sammāsamādhiṃ upasampajja viharituṃ. Katamehi pañcahi? Idha, bhikkhave, bhikkhu akkhamo hoti rūpānaṃ, akkhamo saddānaṃ, akkhamo gandhānaṃ, akkhamo rasānaṃ, akkhamo phoṭṭhabbānaṃ. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu abhabbo sammāsamādhiṃ upasampajja viharituṃ.

“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu bhabbo sammāsamādhiṃ upasampajja viharituṃ. Katamehi pañcahi? Idha, bhikkhave, bhikkhu khamo hoti rūpānaṃ, khamo saddānaṃ, khamo gandhānaṃ, khamo rasānaṃ, khamo phoṭṭhabbānaṃ. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu bhabbo sammāsamādhiṃ upasampajja viharitun”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

一百十三 具足正定

一 “比丘们！成就五法的比丘，不能够具足正定而安住。是哪五种呢？

二 比丘们！世间有这样的比丘，不能忍耐色、不能忍耐声、不能忍耐香、不能忍耐味、不能忍耐所触。

比丘们！成就这五法的比丘，不能够具足正定而安住。

三 比丘们！成就五法的比丘，能够具足正定而安住。是哪五种呢？

四 比丘们！世间有这样的比丘，能够忍耐色、能够忍耐声、能够忍耐香、能够忍耐味、能够忍耐所触。

比丘们！成就这五法的比丘，能够具足正定而安住。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 5.101-150)/3.2 Andhakavindavagga 阿那伽频头品 (AN 5.111-120)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.4 Andhakavindasutta 世尊在阿那伽频头 (AN 5.114)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Andhakavindasuttaṃ

114. Ekaṃ samayaṃ bhagavā magadhesu viharati andhakavinde. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca –

“Ye te, ānanda, bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, te vo, ānanda, bhikkhū pañcasu dhammesu samādapetabbā [samādāpetabbā (?)] nivesetabbā patiṭṭhāpetabbā. Katamesu pañcasu? ‘Etha tumhe, āvuso, sīlavā hotha, pātimokkhasaṃvarasaṃvutā viharatha ācāragocarasampannā aṇumattesu vajjesu bhayadassāvino, samādāya sikkhatha sikkhāpadesū’ti – iti pātimokkhasaṃvare samādapetabbā nivesetabbā patiṭṭhāpetabbā.

“‘Etha tumhe, āvuso, indriyesu guttadvārā viharatha ārakkhasatino nipakkasatino [nipakasatino (sī. syā.), nepakkasatino (?)], sārakkhitamānasā satārakkhena cetasā samannāgatā’ti – iti indriyasaṃvare samādapetabbā nivesetabbā patiṭṭhāpetabbā.

“‘Etha tumhe, āvuso, appabhassā hotha, bhasse pariyantakārino’ti – iti bhassapariyante samādapetabbā nivesetabbā patiṭṭhāpetabbā.

“‘Etha tumhe, āvuso, āraññikā hotha, araññavanapatthāni pantāni senāsanāni paṭisevathā’ti – iti kāyavūpakāse samādapetabbā nivesetabbā patiṭṭhāpetabbā.

“‘Etha tumhe, āvuso, sammādiṭṭhikā hotha sammādassanena samannāgatā’ti – iti sammādassane samādapetabbā nivesetabbā patiṭṭhāpetabbā. Ye te, ānanda, bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ, te vo, ānanda, bhikkhū imesu pañcasu dhammesu samādapetabbā nivesetabbā patiṭṭhāpetabbā”ti. Catutthaṃ.

☸---------------------------------------------------------------------

一百十四 世尊在阿那伽频头

一 那时候，世尊住在摩揭陀国的阿那伽频头村。当时，具寿阿难来到世尊那里。到了之后，向世尊问候行礼，然后坐在一边。世尊对坐在一边的具寿阿难说：

“阿难！对于那些刚出家不久、刚刚来到这部法和律中的比丘们，阿难！你们应当劝导他们，让他们进入并安住在这五种法中。是哪五种呢？

二 “朋友们！你们来，要持守戒律，守护波罗提木叉（别解脱）律仪而安住，行为和活动范围要圆满合乎规范，对微小的过错也要视为可怕，要学习并遵守学处！”像这样劝导他们，让他们进入并安住于波罗提木叉律仪中。

三 “朋友们！你们来，要守护各个根门而安住，要有守护（根门）的念，审慎警觉的念，要守护好自己的心意，具备以念守护的心而安住。”像这样劝导他们，让他们进入并安住于根律仪中。

四 “朋友们！你们来，要少说话，对言语有所节制。”像这样劝导他们，让他们进入并安住于言语的节制中。

五 “朋友们！你们来，要住在森林里，在树林、草丛等偏远、僻静的地方坐卧修行。”像这样劝导他们，让他们进入并安住于身体的远离（独处）中。

六 “朋友们！你们来，要成为有正见的人，成就正见。”像这样劝导他们，让他们进入并安住于正见中。

阿难！对于那些刚出家不久、刚刚来到这部法和律中的比丘们，阿难！你们应当劝导他们，让他们进入并安住在这五种法中。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 5.101-150)/3.2 Andhakavindavagga 阿那伽频头品 (AN 5.111-120)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.5 Maccharinīsutta 悭吝五法 (AN 5.115)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Maccharinīsuttaṃ

115. “Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye. Katamehi pañcahi? Āvāsamaccharinī hoti, kulamaccharinī hoti, lābhamaccharinī hoti, vaṇṇamaccharinī hoti, dhammamaccharinī hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye.

“Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge. Katamehi pañcahi? Na āvāsamaccharinī hoti, na kulamaccharinī hoti, na lābhamaccharinī hoti, na vaṇṇamaccharinī hoti, na dhammamaccharinī hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

一百十五 悭吝五法

一 “比丘们！成就五法的比丘尼，就会像被带来放下那样堕入地狱。是哪五种呢？

二 她对住处悭吝、对（供养的）家族悭吝、对（其他）利得悭吝、对（他人的）称赞悭吝、对法悭吝。

比丘们！成就这五法的比丘尼，就会像被带来放下那样堕入地狱。

三 比丘们！成就五法的比丘尼，就会像被带来放下那样生往天界。是哪五种呢？

四 她对住处不悭吝、对（供养的）家族不悭吝、对（其他）利得不悭吝、对（他人的）称赞不悭吝、对法不悭吝。

比丘们！成就这五法的比丘尼，就会像被带来放下那样生往天界。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 5.101-150)/3.2 Andhakavindavagga 阿那伽频头品 (AN 5.111-120)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.6 Vaṇṇanāsutta 称赞五法 (AN 5.116)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Vaṇṇanāsuttaṃ

116. “Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye. Katamehi pañcahi? Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṃ bhāsati, ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṃ bhāsati, ananuvicca apariyogāhetvā appasādanīye ṭhāne pasādaṃ upadaṃseti, ananuvicca apariyogāhetvā pasādanīye ṭhāne appasādaṃ upadaṃseti, saddhādeyyaṃ vinipāteti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye.

“Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge. Katamehi pañcahi? Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṃ bhāsati, anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṃ bhāsati, anuvicca pariyogāhetvā appasādanīye ṭhāne appasādaṃ upadaṃseti, anuvicca pariyogāhetvā pasādanīye ṭhāne pasādaṃ upadaṃseti, saddhādeyyaṃ na vinipāteti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

一百十六 称赞五法

一 “比丘们！成就五法的比丘尼，就会像被带来放下那样堕入地狱。是哪五种呢？

二 不经审察，不经仔细探究，就称赞不值得称赞的人；不经审察，不经仔细探究，就诋毁值得称赞的人；不经审察，不经仔细探究，就在不应生起信心的地方表示信心；不经审察，不经仔细探究，就在应生起信心的地方表示不信；毁坏、浪费信众布施的物品。

比丘们！成就这五法的比丘尼，就会像被带来放下那样堕入地狱。

三 比丘们！成就五法的比丘尼，就会像被带来放下那样生往天界。是哪五种呢？

四 经过审察，经过仔细探究后，不称赞不值得称赞的人；经过审察，经过仔细探究后，称赞值得称赞的人；经过审察，经过仔细探究后，在不应生起信心的地方表示不信；经过审察，经过仔细探究后，在应生起信心的地方表示信心；不毁坏、浪费信众布施的物品。

比丘们！成就这五法的比丘尼，就会像被带来放下那样生往天界。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 5.101-150)/3.2 Andhakavindavagga 阿那伽频头品 (AN 5.111-120)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.7 Issukinīsutta 嫉妒 (AN 5.117)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Issukinīsuttaṃ

117. “Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye. Katamehi pañcahi? Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṃ bhāsati, ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṃ bhāsati, issukinī ca hoti, maccharinī ca, saddhādeyyaṃ [saddhādeyyañca (syā.)] vinipāteti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye.

“Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge. Katamehi pañcahi? Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṃ bhāsati, anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṃ bhāsati, anissukinī ca hoti, amaccharinī ca, saddhādeyyaṃ na vinipāteti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge”ti. Sattamaṃ.

☸---------------------------------------------------------------------

一百十七 嫉妒

一 “比丘们！成就五法的比丘尼，就会像被带来放下那样堕入地狱。是哪五种呢？

二 不经审察、不经仔细探究就称赞不值得称赞的人；不经审察、不经仔细探究就诋毁值得称赞的人；而且，她有嫉妒心；而且，她有悭吝心；毁坏、浪费信众布施的物品。

比丘们！成就这五法的比丘尼，就会像被带来放下那样堕入地狱。

三 比丘们！成就五法的比丘尼，就会像被带来放下那样生往天界。是哪五种呢？

四 经过审察、经过仔细探究后，不称赞不值得称赞的人；经过审察、经过仔细探究后，称赞值得称赞的人；而且，她没有嫉妒心；而且，她没有悭吝心；不毁坏、浪费信众布施的物品。

比丘们！成就这五法的比丘尼，就会像被带来放下那样生往天界。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 5.101-150)/3.2 Andhakavindavagga 阿那伽频头品 (AN 5.111-120)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.8 Micchādiṭṭhikasutta 邪见 (AN 5.118)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Micchādiṭṭhikasuttaṃ

118. “Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye. Katamehi pañcahi? Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṃ bhāsati, ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṃ bhāsati, micchādiṭṭhikā ca hoti, micchāsaṅkappā ca, saddhādeyyaṃ vinipāteti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye.

“Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge. Katamehi pañcahi? Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṃ bhāsati, anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṃ bhāsati, sammādiṭṭhikā ca, hoti, sammāsaṅkappā ca, saddhādeyyaṃ na vinipāteti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

一百十八 邪见

一 “比丘们！成就五法的比丘尼，就会像被带来放下那样堕入地狱。是哪五种呢？

二 不经审察、不经仔细探究就称赞不值得称赞的人；不经审察、不经仔细探究就诋毁值得称赞的人；而且，她是持有邪见者；而且，她是持有邪思惟者；毁坏、浪费信众布施的物品。

比丘们！成就这五法的比丘尼，就会像被带来放下那样堕入地狱。

三 比丘们！成就五法的比丘尼，就会像被带来放下那样生往天界。是哪五种呢？

四 经过审察、经过仔细探究后，不称赞不值得称赞的人；经过审察、经过仔细探究后，称赞值得称赞的人；而且，她是持有正见者；而且，她是持有正思惟者；不毁坏、浪费信众布施的物品。

比丘们！成就这五法的比丘尼，就会像被带来放下那样生往天界。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 5.101-150)/3.2 Andhakavindavagga 阿那伽频头品 (AN 5.111-120)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.9 Micchāvācāsutta 邪语 (AN 5.119)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Micchāvācāsuttaṃ

119. “Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye. Katamehi pañcahi? Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṃ bhāsati, ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṃ bhāsati, micchāvācā ca hoti, micchākammantā ca, saddhādeyyaṃ vinipāteti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye.

“Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge. Katamehi pañcahi? Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṃ bhāsati, anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṃ bhāsati, sammāvācā ca hoti, sammākammantā ca, saddhādeyyaṃ na vinipāteti. Imehi kho bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge”ti. Navamaṃ.

☸---------------------------------------------------------------------

一百十九 邪语

一 “比丘们！成就五法的比丘尼，就会像被带来放下那样堕入地狱。是哪五种呢？

二 不经审察、不经仔细探究就称赞不值得称赞的人；不经审察、不经仔细探究就诋毁值得称赞的人；而且，她是说邪语者；而且，她是行邪业者；毁坏、浪费信众布施的物品。

比丘们！成就这五法的比丘尼，就会像被带来放下那样堕入地狱。

三 比丘们！成就五法的比丘尼，就会像被带来放下那样生往天界。是哪五种呢？

四 经过审察、经过仔细探究后，不称赞不值得称赞的人；经过审察、经过仔细探究后，称赞值得称赞的人；而且，她是说正语者；而且，她是行正业者；不毁坏、浪费信众布施的物品。

比丘们！成就这五法的比丘尼，就会像被带来放下那样生往天界。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 5.101-150)/3.2 Andhakavindavagga 阿那伽频头品 (AN 5.111-120)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.10 Micchāvāyāmasutta 邪精进 (AN 5.120)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Micchāvāyāmasuttaṃ

120. “Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye. Katamehi pañcahi? Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṃ bhāsati, ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṃ bhāsati, micchāvāyāmā ca hoti, micchāsatinī ca [micchāsati ca (syā.)], saddhādeyyaṃ vinipāteti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ niraye.

“Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge. Katamehi pañcahi? Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṃ bhāsati, anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṃ bhāsati, sammāvāyāmā ca hoti, sammāsatinī ca, saddhādeyyaṃ na vinipāteti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā bhikkhunī yathābhataṃ nikkhittā evaṃ sagge”ti. Dasamaṃ.

Andhakavindavaggo dutiyo.

Tassuddānaṃ –

Kulūpako pacchāsamaṇo, samādhiandhakavindaṃ;

Maccharī vaṇṇanā issā, diṭṭhivācāya vāyamāti.

☸---------------------------------------------------------------------

一百二十 邪精进

一 “比丘们！成就五法的比丘尼，就会像被带来放下那样堕入地狱。是哪五种呢？

二 不经审察、不经仔细探究就称赞不值得称赞的人；不经审察、不经仔细探究就诋毁值得称赞的人；而且，她是行邪精进者；而且，她是具邪念者；毁坏、浪费信众布施的物品。

比丘们！成就这五法的比丘尼，就会像被带来放下那样堕入地狱。

三 比丘们！成就五法的比丘尼，就会像被带来放下那样生往天界。是哪五种呢？

四 经过审察、经过仔细探究后，不称赞不值得称赞的人；经过审察、经过仔细探究后，称赞值得称赞的人；而且，她是行正精进者；而且，她是具正念者；不毁坏、浪费信众布施的物品。

比丘们！成就这五法的比丘尼，就会像被带来放下那样生往天界。”

本品内容概要：

亲近俗家、随后沙门、定、阿那伽频头村

悭吝、称赞、嫉妒、见解思惟、言语行为、精进

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 5.101-150)/3.3 Gilānavagga 病品 (AN 5.121-130)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.1 Gilānasutta 病弱比丘 (AN 5.121)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(13) 3. Gilānavaggo

1. Gilānasuttaṃ

121. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena gilānasālā tenupasaṅkami. Addasā kho bhagavā aññataraṃ bhikkhuṃ dubbalaṃ gilānakaṃ; disvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi –

“Yaṃ kiñci [yaṃ kiñci (syā. kaṃ.)], bhikkhave, bhikkhuṃ dubbalaṃ [bhikkhave dubbalaṃ (sī. syā. kaṃ. pī.)] gilānakaṃ pañca dhammā na vijahanti, tassetaṃ pāṭikaṅkhaṃ – ‘nacirasseva āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissatī’”ti.

“Katame pañca? Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratasaññī [sabbatthapi evameva dissati], sabbasaṅkhāresu aniccānupassī, maraṇasaññā kho panassa ajjhattaṃ sūpaṭṭhitā hoti. Yaṃ kiñci, bhikkhave, bhikkhuṃ dubbalaṃ gilānakaṃ ime pañca dhammā na vijahanti, tassetaṃ pāṭikaṅkhaṃ – ‘nacirasseva āsavānaṃ khayā…pe… sacchikatvā upasampajja viharissatī’”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第十三 病品

一百二十一 病弱比丘

一 那时候，世尊住在毗舍离大林中的重阁讲堂。当时，世尊在傍晚时分，从静坐处起身前往病房。世尊看见一位身体虚弱、生病的比丘。看见后，就在铺设好的座位上坐下。坐下后，世尊告诉比丘们说：

“比丘们！任何身体虚弱、生病的比丘，如果不舍离五种法，那么可以期待他做到如下：不久之后，因为诸烦恼（漏）的灭尽，他将亲身证知、作证、达到并安住于无漏的心解脱和慧解脱。是哪五种呢？

二 比丘们！在此，有位比丘持续观察身体的不净而安住，对食物有厌恶想，对一切世间有不喜乐想，观察到一切行都是无常的，并且他对死亡的想在内心深处稳固地建立起来。

比丘们！任何身体虚弱、生病的比丘，如果不舍离这五种法，那么可以期待他做到如下：不久之后，因为诸烦恼（漏）的灭尽……（中略）……亲身作证、达到并安住。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 5.101-150)/3.3 Gilānavagga 病品 (AN 5.121-130)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.2 Satisūpaṭṭhitasutta 念善安住 (AN 5.122)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Satisūpaṭṭhitasuttaṃ

122. “Yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā pañca dhamme bhāveti pañca dhamme bahulīkaroti, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā.

“Katame pañca? Idha, bhikkhave, bhikkhuno ajjhattaññeva sati sūpaṭṭhitā hoti dhammānaṃ udayatthagāminiyā paññāya, asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratasaññī, sabbasaṅkhāresu aniccānupassī. Yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā ime pañca dhamme bhāveti ime pañca dhamme bahulīkaroti, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

一百二十二 念善安住

一 “比丘们！任何比丘或比丘尼，如果修习这五种法，多加实践这五种法，那么可以期待两种果报中的一种：在现世证得究竟智慧（阿罗汉果），或者如果还有所执取（烦恼未尽），则证得不还果（阿那含）。是哪五种呢？

二 比丘们！在此，比丘的念在内心稳固地建立，伴随着观察诸法生起与坏灭的智慧；他持续观察身体的不净而安住；对食物有厌恶想；对一切世间有不喜乐想；观察到一切行都是无常的。

比丘们！任何比丘或比丘尼，如果修习这五种法，多加实践这五种法，那么可以期待两种果报中的一种：在现世证得究竟智慧（阿罗汉果），或者如果还有所执取（烦恼未尽），则证得不还果（阿那含）。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 5.101-150)/3.3 Gilānavagga 病品 (AN 5.121-130)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.3 Paṭhamaupaṭṭhākasutta 看护之一 (AN 5.123)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Paṭhamaupaṭṭhākasuttaṃ

123. “Pañcahi, bhikkhave, dhammehi samannāgato gilāno dūpaṭṭhāko [dupaṭṭhāko (syā. kaṃ. pī. ka.) mahāva. 366] hoti. Katamehi pañcahi? Asappāyakārī hoti, sappāye mattaṃ na jānāti, bhesajjaṃ nappaṭisevitā hoti, atthakāmassa gilānupaṭṭhākassa na yathābhūtaṃ ābādhaṃ āvikattā hoti abhikkamantaṃ vā abhikkamatīti paṭikkamantaṃ vā paṭikkamatīti ṭhitaṃ vā ṭhitoti, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ [tippānaṃ (sī.) mahāva. 366] kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ anadhivāsakajātiko hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato gilāno dūpaṭṭhāko hoti.

“Pañcahi, bhikkhave, dhammehi samannāgato gilāno sūpaṭṭhāko hoti. Katamehi pañcahi? Sappāyakārī hoti, sappāye mattaṃ jānāti, bhesajjaṃ paṭisevitā hoti, atthakāmassa gilānupaṭṭhākassa yathābhūtaṃ ābādhaṃ āvikattā hoti abhikkamantaṃ vā abhikkamatīti paṭikkamantaṃ vā paṭikkamatīti ṭhitaṃ vā ṭhitoti, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato gilāno sūpaṭṭhāko hotī”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

一百二十三 看护之一

一 “比丘们！具备五种法的病人，是难以照顾的。是哪五种呢？

二 他做不适宜（于病情）的事；不知道适宜物品（如食物、药物）的份量；不肯服用药物；对于真心想帮助他的看护人，不能如实地告知病情：病情加重了就说加重了，减轻了就说减轻了，保持不变就说保持不变；不能忍受所生起的身体上的苦受，那些剧烈的、猛烈的、难受的、不愉快的、甚至能夺去生命的感受。

比丘们！具备这五种法的病人，是难以照顾的。

三 比丘们！具备五种法的病人，是容易照顾的。是哪五种呢？

四 他做适宜（于病情）的事；知道适宜物品（如食物、药物）的份量；肯服用药物；对于真心想帮助他的看护人，能如实地告知病情：病情加重了就说加重了，减轻了就说减轻了，保持不变就说保持不变；能够忍受所生起的身体上的苦受，那些剧烈的、猛烈的、难受的、不愉快的、甚至能夺去生命的感受。

比丘们！具备这五种法的病人，是容易照顾的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 5.101-150)/3.3 Gilānavagga 病品 (AN 5.121-130)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.4 Dutiyaupaṭṭhākasutta 看护之二 (AN 5.124)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Dutiyaupaṭṭhākasuttaṃ

124. “Pañcahi, bhikkhave, dhammehi samannāgato gilānupaṭṭhāko nālaṃ gilānaṃ upaṭṭhātuṃ. Katamehi pañcahi? Nappaṭibalo hoti bhesajjaṃ saṃvidhātuṃ; sappāyāsappāyaṃ na jānāti, asappāyaṃ upanāmeti, sappāyaṃ apanāmeti; āmisantaro gilānaṃ upaṭṭhāti, no mettacitto; jegucchī hoti uccāraṃ vā passāvaṃ vā vantaṃ vā kheḷaṃ vā nīharituṃ; nappaṭibalo hoti gilānaṃ kālena kālaṃ dhammiyā kathāya sandassetuṃ samādapetuṃ [samādāpetuṃ (?) mahāva. 366] samuttejetuṃ sampahaṃsetuṃ. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato gilānupaṭṭhāko nālaṃ gilānaṃ upaṭṭhātuṃ.

“Pañcahi, bhikkhave, dhammehi samannāgato gilānupaṭṭhāko alaṃ gilānaṃ upaṭṭhātuṃ. Katamehi pañcahi? Paṭibalo hoti bhesajjaṃ saṃvidhātuṃ; sappāyāsappāyaṃ jānāti, asappāyaṃ apanāmeti, sappāyaṃ upanāmeti; mettacitto gilānaṃ upaṭṭhāti, no āmisantaro; ajegucchī hoti uccāraṃ vā passāvaṃ vā vantaṃ vā kheḷaṃ vā nīharituṃ; paṭibalo hoti gilānaṃ kālena kālaṃ dhammiyā kathāya sandassetuṃ samādapetuṃ samuttejetuṃ sampahaṃsetuṃ. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato gilānupaṭṭhāko alaṃ gilānaṃ upaṭṭhātun”ti. Catutthaṃ.

☸---------------------------------------------------------------------

一百二十四 看护之二

一 “比丘们！具备五种法的看护人，不适合照顾病人。是哪五种呢？

二 他没有能力调配药物；不知道什么是适宜的、什么是不适宜的，拿来了不适宜的东西，拿走了适宜的东西；他是为了物质利益而照顾病人，没有慈悲心；他厌恶、嫌弃清除大小便、呕吐物或痰；他不能够在适当的时候，用合乎佛法的言语来开示、劝导、激励、使病人欢喜。

比丘们！具备这五种法的看护人，不适合照顾病人。

三 比丘们！具备五种法的看护人，适合照顾病人。是哪五种呢？

四 他有能力调配药物；知道什么是适宜的、什么是不适宜的，拿走不适宜的东西，拿来适宜的东西；他是怀着慈悲心照顾病人，不是为了物质利益；他不厌恶、不嫌弃清除大小便、呕吐物或痰；他能够在适当的时候，用合乎佛法的言语来开示、劝导、激励、使病人欢喜。

比丘们！具备这五种法的看护人，适合照顾病人。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 5.101-150)/3.3 Gilānavagga 病品 (AN 5.121-130)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.5 Paṭhamaanāyussāsutta 五法损寿之一 (AN 5.125)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Paṭhamaanāyussāsuttaṃ

125. “Pañcime, bhikkhave, dhammā anāyussā. Katame pañca? Asappāyakārī hoti, sappāye mattaṃ na jānāti, apariṇatabhojī ca hoti, akālacārī ca hoti, abrahmacārī ca. Ime kho, bhikkhave, pañca dhammā anāyussā.

“Pañcime, bhikkhave, dhammā āyussā. Katame pañca? Sappāyakārī hoti, sappāye mattaṃ jānāti, pariṇatabhojī ca hoti, kālacārī ca hoti, brahmacārī ca. Ime kho, bhikkhave, pañca dhammā āyussā”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

一百二十五 五法损寿之一

一 “比丘们！这五种法，是损害寿命的。是哪五种呢？

二 做不适宜（于健康）的事；不知道适宜物品的份量；吃没有消化（或未煮熟）的食物；非时活动（作息不规律）；以及，过非梵行（不净行）的生活。

比丘们！这五种法，是损害寿命的。

三 比丘们！这五种法，是有益于寿命的。是哪五种呢？

四 做适宜（于健康）的事；知道适宜物品的份量；吃已消化（或已煮熟）的食物；适时活动（作息规律）；以及，过梵行（清净）的生活。

比丘们！这五种法，是有益于寿命的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 5.101-150)/3.3 Gilānavagga 病品 (AN 5.121-130)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.6 Dutiyaanāyussāsutta 五法损寿之二 (AN 5.126)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Dutiyaanāyussāsuttaṃ

126. “Pañcime, bhikkhave, dhammā anāyussā. Katame pañca? Asappāyakārī hoti, sappāye mattaṃ na jānāti, apariṇatabhojī ca hoti, dussīlo ca, pāpamitto ca. Ime kho, bhikkhave, pañca dhammā anāyussā.

“Pañcime, bhikkhave, dhammā āyussā. Katame pañca? Sappāyakārī hoti, sappāye mattaṃ jānāti, pariṇatabhojī ca hoti, sīlavā ca, kalyāṇamitto ca. Ime kho, bhikkhave, pañca dhammā āyussā”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

一百二十六 五法损寿之二

一 “比丘们！这五种法，是损害寿命的。是哪五种呢？

二 做不适宜（于健康）的事；不知道适宜物品的份量；吃没有消化（或未煮熟）的食物；毁坏戒律；以及，结交恶友。

比丘们！这五种法，是损害寿命的。

三 比丘们！这五种法，是有益于寿命的。是哪五种呢？

四 做适宜（于健康）的事；知道适宜物品的份量；吃已消化（或已煮熟）的食物；持守戒律；以及，结交善友。

比丘们！这五种法，是有益于寿命的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 5.101-150)/3.3 Gilānavagga 病品 (AN 5.121-130)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.7 Vapakāsasutta 离僧团住 (AN 5.127)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Vapakāsasuttaṃ

127. “Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu nālaṃ saṅghamhā vapakāsituṃ [vi + apa + kāsituṃ = vapakāsituṃ]. Katamehi pañcahi? Idha, bhikkhave, bhikkhu asantuṭṭho hoti itarītarena cīvarena, asantuṭṭho hoti itarītarena piṇḍapātena, asantuṭṭho hoti itarītarena senāsanena, asantuṭṭho hoti itarītarena gilānappaccayabhesajjaparikkhārena, kāmasaṅkappabahulo ca viharati. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu nālaṃ saṅghamhā vapakāsituṃ.

“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ saṅghamhā vapakāsituṃ. Katamehi pañcahi? Idha, bhikkhave, bhikkhu santuṭṭho hoti itarītarena cīvarena, santuṭṭho hoti itarītarena piṇḍapātena, santuṭṭho hoti itarītarena senāsanena, santuṭṭho hoti itarītarena gilānappaccayabhesajjaparikkhārena, nekkhammasaṅkappabahulo [na kāmasaṅkappabahulo (ka.)] ca viharati. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu alaṃ saṅghamhā vapakāsitun”ti. Sattamaṃ.

☸---------------------------------------------------------------------

一百二十七 离僧团住

一 “比丘们！具备五种法的比丘，不适合离开僧团去独住。是哪五种呢？

二 比丘们！在此，有位比丘不满足于（仅有的）这些那些衣服，不满足于（仅有的）这些那些食物，不满足于（仅有的）这些那些住处，不满足于（仅有的）这些那些治病所需的药品和资具，并且他安住于充满欲念思惟的状态。

比丘们！具备这五种法的比丘，不适合离开僧团去独住。

三 比丘们！具备五种法的比丘，适合离开僧团去独住。是哪五种呢？

四 比丘们！在此，有位比丘满足于（仅有的）这些那些衣服，满足于（仅有的）这些那些食物，满足于（仅有的）这些那些住处，满足于（仅有的）这些那些治病所需的药品和资具，并且他安住于充满出离思惟的状态。

比丘们！具备这五种法的比丘，适合离开僧团去独住。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 5.101-150)/3.3 Gilānavagga 病品 (AN 5.121-130)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.8 Samaṇasukhasutta 沙门之乐 (AN 5.128)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Samaṇasukhasuttaṃ

128. “Pañcimāni, bhikkhave, samaṇadukkhāni. Katamāni pañca? Idha, bhikkhave, bhikkhu asantuṭṭho hoti itarītarena cīvarena, asantuṭṭho hoti itarītarena piṇḍapātena, asantuṭṭho hoti itarītarena senāsanena, asantuṭṭho hoti itarītarena gilānappaccayabhesajjaparikkhārena, anabhirato ca brahmacariyaṃ carati. Imāni kho, bhikkhave, pañca samaṇadukkhāni.

“Pañcimāni, bhikkhave, samaṇasukhāni. Katamāni pañca? Idha, bhikkhave, bhikkhu santuṭṭho hoti itarītarena cīvarena, santuṭṭho hoti itarītarena piṇḍapātena, santuṭṭho hoti itarītarena senāsanena, santuṭṭho hoti itarītarena gilānappaccayabhesajjaparikkhārena, abhirato ca brahmacariyaṃ carati. Imāni kho, bhikkhave, pañca samaṇasukhānī”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

一百二十八 沙门之乐

一 “比丘们！这五种是沙门（修行者）的痛苦。是哪五种呢？

二 比丘们！在此，有位比丘不满足于（仅有的）这些那些衣服，不满足于（仅有的）这些那些食物，不满足于（仅有的）这些那些住处，不满足于（仅有的）这些那些治病所需的药品和资具，并且他不喜欢修行梵行。

比丘们！这五种是沙门的痛苦。

三 比丘们！这五种是沙门（修行者）的快乐。是哪五种呢？

四 比丘们！在此，有位比丘满足于（仅有的）这些那些衣服，满足于（仅有的）这些那些食物，满足于（仅有的）这些那些住处，满足于（仅有的）这些那些治病所需的药品和资具，并且他乐于修行梵行。

比丘们！这五种是沙门的快乐。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 5.101-150)/3.3 Gilānavagga 病品 (AN 5.121-130)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.9 Parikuppasutta 烂熟不治 (AN 5.129)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Parikuppasuttaṃ

129. “Pañcime, bhikkhave, āpāyikā nerayikā parikuppā atekicchā. Katame pañca? Mātā [mātaraṃ (ka.)] jīvitā voropitā hoti, pitā [pitaraṃ (ka.)] jīvitā voropito [voropitā (ka.)] hoti, arahaṃ [arahantaṃ (ka.), arahā (syā.)] jīvitā voropito hoti, tathāgatassa duṭṭhena cittena lohitaṃ uppāditaṃ hoti, saṅgho bhinno hoti. Ime kho, bhikkhave, pañca āpāyikā nerayikā parikuppā atekicchā”ti. Navamaṃ.

☸---------------------------------------------------------------------

一百二十九 恶业成熟不可救治

一 “比丘们！这五种行为，会导致（造业者）趋向恶道、堕入地狱，其业报一旦成熟便不可救治。是哪五种呢？

二 杀害母亲、杀害父亲、杀害阿罗汉、怀着恶意使如来身体出血、分裂和合的僧团。

比丘们！这五种行为，会导致（造业者）趋向恶道、堕入地狱，其业报一旦成熟便不可救治。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 5.101-150)/3.3 Gilānavagga 病品 (AN 5.121-130)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.10 Byasanasutta 五丧失 (AN 5.130)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Byasanasuttaṃ

130. “Pañcimāni, bhikkhave, byasanāni. Katamāni pañca? Ñātibyasanaṃ, bhogabyasanaṃ, rogabyasanaṃ, sīlabyasanaṃ, diṭṭhibyasanaṃ. Na, bhikkhave, sattā ñātibyasanahetu vā bhogabyasanahetu vā rogabyasanahetu vā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti. Sīlabyasanahetu vā, bhikkhave, sattā diṭṭhibyasanahetu vā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti. Imāni kho, bhikkhave, pañca byasanāni.

“Pañcimā, bhikkhave, sampadā. Katamā pañca? Ñātisampadā, bhogasampadā, ārogyasampadā, sīlasampadā, diṭṭhisampadā. Na, bhikkhave, sattā ñātisampadāhetu vā bhogasampadāhetu vā ārogyasampadāhetu vā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Sīlasampadāhetu vā, bhikkhave, sattā diṭṭhisampadāhetu vā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Imā kho, bhikkhave, pañca sampadā”ti. Dasamaṃ.

Gilānavaggo tatiyo.

Tassuddānaṃ –

Gilāno satisūpaṭṭhi, dve upaṭṭhākā duvāyusā;

Vapakāsasamaṇasukhā, parikuppaṃ byasanena cāti.

☸---------------------------------------------------------------------

一百三十 五种衰损

一 “比丘们！有这五种衰损。是哪五种呢？

二 亲族的衰损、财富的衰损、健康的衰损（因疾病）、戒行的衰损、见解的衰损。比丘们！众生不会因为亲族的衰损、财富的衰损或健康的衰损，而在身体败坏、死亡之后，投生到苦界、恶趣、堕处、地狱。比丘们！众生会因为戒行的衰损或见解的衰损，而在身体败坏、死亡之后，投生到苦界、恶趣、堕处、地狱。

比丘们！这就是五种衰损。

三 比丘们！有这五种圆满。是哪五种呢？

四 亲族的圆满、财富的圆满、健康的圆满、戒行的圆满、见解的圆满。比丘们！众生不会仅仅因为亲族的圆满、财富的圆满或健康的圆满，就在身体败坏、死亡之后，投生到善趣、天界。比丘们！众生会因为戒行的圆满或见解的圆满，在身体败坏、死亡之后，投生到善趣、天界。

比丘们！这就是五种圆满。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 5.101-150)/3.4 Rājavagga 王品 (AN 5.131-140)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.1 Paṭhamacakkānuvattanasutta 转轮王之一 (AN 5.131)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(14) 4. Rājavaggo

1. Paṭhamacakkānuvattanasuttaṃ

131. “Pañcahi, bhikkhave, aṅgehi samannāgato rājā cakkavattī dhammeneva cakkaṃ vatteti [pavatteti (syā. pī. ka.)]; taṃ hoti cakkaṃ appaṭivattiyaṃ [appativattiyaṃ (sī.)] kenaci manussabhūtena paccatthikena pāṇinā.

“Katamehi pañcahi? Idha, bhikkhave, rājā cakkavattī atthaññū ca hoti, dhammaññū ca, mattaññū ca, kālaññū ca, parisaññū ca. Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato rājā cakkavattī dhammeneva cakkaṃ pavatteti; taṃ hoti cakkaṃ appaṭivattiyaṃ kenaci manussabhūtena paccatthikena pāṇinā.

“Evamevaṃ kho, bhikkhave, pañcahi dhammehi samannāgato tathāgato arahaṃ sammāsambuddho dhammeneva anuttaraṃ dhammacakkaṃ pavatteti; taṃ hoti cakkaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ.

“Katamehi pañcahi? Idha, bhikkhave, tathāgato arahaṃ sammāsambuddho atthaññū, dhammaññū, mattaññū, kālaññū, parisaññū. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato tathāgato arahaṃ sammāsambuddho dhammeneva anuttaraṃ dhammacakkaṃ pavatteti; taṃ hoti dhammacakkaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第十四 王品

一百三十一 转轮王之一

一 “诸比丘！具备五种条件的转轮王，只依照正法转动法轮；他的法轮，任何与他为敌的人类都无法使其逆转。是哪五种呢？

二 诸比丘！世上的转轮王，了知义利、了知正法、了知适度、了知时机、了知会众。

诸比丘！具备这五种条件的转轮王，只依照正法转动法轮。他的法轮，任何与他为敌的人类都无法使其逆转。

三 诸比丘！同样地，具备五种法的如来、阿罗汉、正等觉者，只依照正法转动无上法轮；他的法轮，无论是沙门、婆罗门、天神、魔罗、梵天，或世间的任何人都无法使其逆转。是哪五种呢？

四 诸比丘！世上的如来、阿罗汉、正等觉者，了知义利、了知正法、了知适度、了知时机、了知会众。

诸比丘！具备这五种法的如来、阿罗汉、正等觉者，只依照正法转动无上法轮；他的法轮，无论是沙门、婆罗门、天神、魔罗、梵天，或世间的任何人都无法使其逆转。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 5.101-150)/3.4 Rājavagga 王品 (AN 5.131-140)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.2 Dutiyacakkānuvattanasutta 转轮王之二 (AN 5.132)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyacakkānuvattanasuttaṃ

132. “Pañcahi, bhikkhave, aṅgehi samannāgato rañño cakkavattissa jeṭṭho putto pitarā pavattitaṃ cakkaṃ dhammeneva anuppavatteti; taṃ hoti cakkaṃ appaṭivattiyaṃ kenaci manussabhūtena paccatthikena pāṇinā.

“Katamehi pañcahi? Idha, bhikkhave, rañño cakkavattissa jeṭṭho putto atthaññū ca hoti, dhammaññū ca, mattaññū ca, kālaññū ca, parisaññū ca. Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato rañño cakkavattissa jeṭṭho putto pitarā pavattitaṃ cakkaṃ dhammeneva anuppavatteti; taṃ hoti cakkaṃ appaṭivattiyaṃ kenaci manussabhūtena paccatthikena pāṇinā.

“Evamevaṃ kho, bhikkhave, pañcahi dhammehi samannāgato sāriputto tathāgatena anuttaraṃ dhammacakkaṃ pavattitaṃ sammadeva anuppavatteti; taṃ hoti cakkaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ.

“Katamehi pañcahi? Idha, bhikkhave, sāriputto atthaññū, dhammaññū, mattaññū, kālaññū, parisaññū. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato sāriputto tathāgatena anuttaraṃ dhammacakkaṃ pavattitaṃ sammadeva anuppavatteti; taṃ hoti cakkaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

一百三十二 转轮王之二

一 “诸比丘！具备五种条件的转轮王的长子，对于父亲所转动的法轮，只依照正法随顺转动。他的法轮，任何与他为敌的人类都无法使其逆转。是哪五种呢？

二 诸比丘！世上的转轮王的长子，了知义利、了知正法、了知适度、了知时机、了知会众。

诸比丘！具备这五种条件的转轮王的长子，对于父亲所转动的法轮，只依照正法随顺转动；他的法轮，任何与他为敌的人类都无法使其逆转。

三 诸比丘！同样地，具备五种法的舍利弗，对于如来所转动的无上法轮，完全正确地随顺转动。他的法轮，无论是沙门、婆罗门、天神、魔罗、梵天，或世间的任何人都无法使其逆转。是哪五种呢？

四 诸比丘！世上有舍利弗，了知义利、了知正法、了知适度、了知时机、了知会众。

诸比丘！具备这五种法的舍利弗，对于如来所转动的无上法轮，完全正确地随顺转动。他的法轮，无论是沙门、婆罗门、天神、魔罗、梵天，或世间的任何人都无法使其逆转。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 5.101-150)/3.4 Rājavagga 王品 (AN 5.131-140)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.3 Dhammarājāsutta 法王 (AN 5.133)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Dhammarājāsuttaṃ

133. “Yopi so [yopi kho (sī. syā. pī.)], bhikkhave, rājā cakkavattī dhammiko dhammarājā, sopi na arājakaṃ cakkaṃ vattetī”ti. Evaṃ vutte aññataro bhikkhu bhagavantaṃ etadavoca – “ko pana, bhante, rañño cakkavattissa dhammikassa dhammarañño rājā”ti? “Dhammo, bhikkhū”ti bhagavā avoca.

“Idha, bhikkhu, rājā cakkavattī dhammiko dhammarājā dhammaññeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahati antojanasmiṃ.

“Puna caparaṃ, bhikkhu, rājā cakkavattī dhammiko dhammarājā dhammaññeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahati khattiyesu anuyantesu [anuyuttesu (sī.) a. ni. 3.14] …pe… balakāyasmiṃ brāhmaṇagahapatikesu negamajānapadesu samaṇabrāhmaṇesu migapakkhīsu. Sa kho so, bhikkhu, rājā cakkavattī dhammiko dhammarājā dhammaññeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahitvā antojanasmiṃ dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahitvā khattiyesu anuyantesu balakāyasmiṃ brāhmaṇagahapatikesu negamajānapadesu samaṇabrāhmaṇesu migapakkhīsu dhammeneva cakkaṃ pavatteti; taṃ hoti cakkaṃ appaṭivattiyaṃ kenaci manussabhūtena paccatthikena pāṇinā.

“Evamevaṃ kho, bhikkhu, tathāgato arahaṃ sammāsambuddho dhammiko dhammarājā dhammaññeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahati bhikkhūsu – ‘evarūpaṃ kāyakammaṃ sevitabbaṃ, evarūpaṃ kāyakammaṃ na sevitabbaṃ; evarūpaṃ vacīkammaṃ sevitabbaṃ, evarūpaṃ vacīkammaṃ na sevitabbaṃ; evarūpaṃ manokammaṃ sevitabbaṃ, evarūpaṃ manokammaṃ na sevitabbaṃ; evarūpo ājīvo sevitabbo, evarūpo ājīvo na sevitabbo; evarūpo gāmanigamo sevitabbo, evarūpo gāmanigamo na sevitabbo’ti.

“Puna caparaṃ, bhikkhu, tathāgato arahaṃ sammāsambuddho dhammiko dhammarājā dhammaññeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahati bhikkhunīsu [bhikkhūsu bhikkhunīsu (sī. pī.)] …pe… upāsakesu…pe… upāsikāsu – ‘evarūpaṃ kāyakammaṃ sevitabbaṃ, evarūpaṃ kāyakammaṃ na sevitabbaṃ; evarūpaṃ vacīkammaṃ sevitabbaṃ, evarūpaṃ vacīkammaṃ na sevitabbaṃ; evarūpaṃ manokammaṃ sevitabbaṃ, evarūpaṃ manokammaṃ na sevitabbaṃ; evarūpo ājīvo sevitabbo, evarūpo ājīvo na sevitabbo; evarūpo gāmanigamo sevitabbo, evarūpo gāmanigamo na sevitabbo’”ti.

“Sa kho so, bhikkhu, tathāgato arahaṃ sammāsambuddho dhammiko dhammarājā dhammaññeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahitvā bhikkhūsu, dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahitvā bhikkhunīsu, dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahitvā upāsakesu, dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahitvā upāsikāsu dhammeneva anuttaraṃ dhammacakkaṃ pavatteti; taṃ hoti cakkaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

一百三十三 法王

一 “诸比丘！凡是作为正法之王的转轮王，他也不会转动没有君主的法轮。”

当这样说时，有一位比丘对世尊这样说：“尊者！那作为正法之王的转轮王，他的王是谁呢？” 世尊说：“比丘！是法。”

二 “比丘！世上有作为正法之王的转轮王，他正是依靠法、恭敬法、尊重法、尊崇法，以法为旗帜、以法为标帜、以法为主导，在人民中确立合乎正法的守护、防御、庇护。

三 再者，比丘！作为正法之王的转轮王，正是依靠法、恭敬法、尊重法、尊崇法，以法为旗帜、以法为标帜、以法为主导，在刹帝利随从们中、军队中、婆罗门和家主们中、城镇和地方的人民中、沙门和婆罗门中、鸟兽中，确立合乎正法的守护、防御、庇护。

比丘！那位作为正法之王的转轮王，正是依靠法、恭敬法、尊重法、尊崇法，以法为旗帜、以法为标帜、以法为主导，在人民中确立了合乎正法的守护、防御、庇护后，在刹帝利随从们中、军队中、婆罗门和家主们中、城镇和地方的人民中、沙门和婆罗门中、鸟兽中，确立了合乎正法的守护、防御、庇护后，只依照正法转动法轮。他的法轮，任何与他为敌的人类都无法使其逆转。

同样地，比丘！作为正法之王的如来、阿罗汉、正等觉者，正是依靠法、恭敬法、尊重法、尊崇法，以法为旗帜、以法为标帜、以法为主导，在比丘僧团中确立合乎正法的守护、防御、庇护，（教导）说：‘这样的身业应当行持，这样的身业不应行持；这样的语业应当行持，这样的语业不应行持；这样的意业应当行持，这样的意业不应行持；这样的谋生方式应当行持，这样的谋生方式不应行持；这样的村镇应当前往，这样的村镇不应前往。’

四 再者，比丘！作为正法之王的如来、阿罗汉、正等觉者，正是依靠法、恭敬法、尊重法、尊崇法，以法为旗帜、以法为标帜、以法为主导，在比丘中、比丘尼中、优婆塞中、优婆夷中，确立合乎正法的守护、防御、庇护，（教导）说：‘这样的身业应当行持，这样的身业不应行持；这样的语业应当行持，这样的语业不应行持；这样的意业应当行持，这样的意业不应行持；这样的谋生方式应当行持，这样的谋生方式不应行持：这样的村镇应当前往，这样的村镇不应前往。’

比丘！那位作为正法之王的如来、阿罗汉、正等觉者，正是依靠法、恭敬法、尊重法、尊崇法，以法为旗帜、以法为标帜、以法为主导，在比丘僧团中确立了合乎正法的守护、防御、庇护后；在比丘尼僧团中确立了合乎正法的守护、防御、庇护后；在优婆塞众中确立了合乎正法的守护、防御、庇护后；在优婆夷众中确立了合乎正法的守护、防御、庇护后，只依照正法转动无上法轮。他的法轮，无论是沙门、婆罗门、天神、魔罗、梵天，或世间的任何人都无法使其逆转。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 5.101-150)/3.4 Rājavagga 王品 (AN 5.131-140)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.4 Yassaṃdisaṃsutta 得胜而住 (AN 5.134)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Yassaṃdisaṃsuttaṃ

134. “Pañcahi, bhikkhave, aṅgehi samannāgato rājā khattiyo muddhāvasitto yassaṃ yassaṃ disāyaṃ viharati, sakasmiṃyeva vijite viharati.

“Katamehi pañcahi? Idha, bhikkhave, rājā khattiyo muddhāvasitto ubhato sujāto hoti mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena; aḍḍho hoti mahaddhano mahābhogo paripuṇṇakosakoṭṭhāgāro; balavā kho pana hoti caturaṅginiyā senāya samannāgato assavāya ovādapaṭikarāya; pariṇāyako kho panassa hoti paṇḍito viyatto medhāvī paṭibalo atītānāgatapaccuppanne atthe cintetuṃ; tassime cattāro dhammā yasaṃ paripācenti. So iminā yasapañcamena [yasena pañcamena (ka.), pañcamena (sī.)] dhammena samannāgato yassaṃ yassaṃ disāyaṃ viharati, sakasmiṃyeva vijite viharati. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti vijitāvīnaṃ.

“Evamevaṃ kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu yassaṃ yassaṃ disāyaṃ viharati, vimuttacittova [vimuttacitto (sī. pī.), vimuttacitto ca (ka.)] viharati. Katamehi pañcahi? Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu – rājāva khattiyo muddhāvasitto jātisampanno; bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā – rājāva khattiyo muddhāvasitto aḍḍho mahaddhano mahābhogo paripuṇṇakosakoṭṭhāgāro; āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu – rājāva khattiyo muddhāvasitto balasampanno; paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā – rājāva khattiyo muddhāvasitto pariṇāyakasampanno; tassime cattāro dhammā vimuttiṃ paripācenti. So iminā vimuttipañcamena dhammena samannāgato yassaṃ yassaṃ disāyaṃ viharati vimuttacittova viharati. Taṃ kissa hetu? Evañhetaṃ, bhikkhave, hoti vimuttacittānan”ti. Catutthaṃ.

☸---------------------------------------------------------------------

一百三十四 得胜而住

一 “诸比丘！具备五种条件的刹帝利灌顶王，无论住在哪个地方，都像住在自己的领土内一样（安稳、有权威）。是哪五种呢？

二 诸比丘！世上有刹帝利灌顶王：1. 他父母双方出身高贵, 母系父系家世清净，上溯七代祖先，在出身方面无可指责、无可非难。 2. 他富有，拥有大财富、大受用，府库充盈。 3. 再者，他拥有强大的四种军队，听从命令且能干。 4. 再者，他拥有贤明、干练、智慧的谋臣，能够思考过去、现在、未来的利益。 这四种法使他的声誉圆满。他具备了以这声誉为第五项的五种法，无论住在哪个地方，都像住在自己的领土内一样。这是什么原因呢？诸比丘！因为征服者就是这样。

同样地，诸比丘！具备五种法的比丘，无论住在哪个地方，都能以解脱之心安住。是哪五种呢？

三 诸比丘！世上有这样的比丘：1. 他具足戒行，守护别解脱律仪而住，行为与行处圆满，对微小的过失也视之为怖畏，领受并学习各项学处 —— 这好比刹帝利灌顶王出身圆满。 2. 他多闻，受持所听闻的法，积累所听闻的法。那些初善、中善、后善，义理和言辞具足，完整圆满、清净的梵行之法，他都广为听闻、受持、语言熟习、心中思维、以正见善巧通达 —— 这好比刹帝利灌顶王富有、大财富、大受用，府库充盈。 3. 他发起精进，为断除不善法、具足善法而住，有毅力、勇猛精进，于善法不舍弃责任 —— 这好比刹帝利灌顶王军力圆满。 4. 他有智慧，具备导向（苦）之息灭的智慧，即神圣的、决择性的、能正确导向苦尽的智慧 —— 这好比刹帝利灌顶王谋臣圆满。 这四种法使他的解脱圆满。他具备了以这解脱为第五项的五种法，无论住在哪个地方，都能以解脱之心安住。这是什么原因呢？诸比丘！因为心解脱者就是这样。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 5.101-150)/3.4 Rājavagga 王品 (AN 5.131-140)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.5 Paṭhamapatthanāsutta 期望漏尽之一 (AN 5.135)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Paṭhamapatthanāsuttaṃ

135. “Pañcahi, bhikkhave, aṅgehi samannāgato rañño khattiyassa muddhāvasittassa jeṭṭho putto rajjaṃ pattheti. Katamehi pañcahi? Idha, bhikkhave, rañño khattiyassa muddhāvasittassa jeṭṭho putto ubhato sujāto hoti mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena; abhirūpo hoti dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato; mātāpitūnaṃ piyo hoti manāpo; negamajānapadassa piyo hoti manāpo; yāni tāni raññaṃ khattiyānaṃ muddhāvasittānaṃ sippaṭṭhānāni hatthismiṃ vā assasmiṃ vā rathasmiṃ vā dhanusmiṃ vā tharusmiṃ vā tattha sikkhito hoti anavayo.

“Tassa evaṃ hoti – ‘ahaṃ khomhi ubhato sujāto mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Kasmāhaṃ rajjaṃ na pattheyyaṃ! Ahaṃ khomhi abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato. Kasmāhaṃ rajjaṃ na pattheyyaṃ! Ahaṃ khomhi mātāpitūnaṃ piyo manāpo. Kasmāhaṃ rajjaṃ na pattheyyaṃ! Ahaṃ khomhi negamajānapadassa piyo manāpo. Kasmāhaṃ rajjaṃ na pattheyyaṃ! Ahaṃ khomhi yāni tāni raññaṃ khattiyānaṃ muddhāvasittānaṃ sippaṭṭhānāni hatthismiṃ vā assasmiṃ vā rathasmiṃ vā dhanusmiṃ vā tharusmiṃ vā, tattha [tatthamhi (sī.), tatthapi (ka.)] sikkhito anavayo. Kasmāhaṃ rajjaṃ na pattheyyan’ti! Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato rañño khattiyassa muddhāvasittassa jeṭṭho putto rajjaṃ pattheti.

“Evamevaṃ kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āsavānaṃ khayaṃ pattheti. Katamehi pañcahi? Idha, bhikkhave, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṃ – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Appābādho hoti appātaṅko, samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya; asaṭho hoti amāyāvī, yathābhūtaṃ attānaṃ āvikattā satthari vā viññūsu vā sabrahmacārīsu; āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu; paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.

“Tassa evaṃ hoti – ‘ahaṃ khomhi saddho, saddahāmi tathāgatassa bodhiṃ – itipi so bhagavā arahaṃ sammāsambuddho…pe… satthā devamanussānaṃ buddho bhagavā’ti. ‘Kasmāhaṃ āsavānaṃ khayaṃ na pattheyyaṃ! Ahaṃ khomhi appābādho appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya. Kasmāhaṃ āsavānaṃ khayaṃ na pattheyyaṃ! Ahaṃ khomhi asaṭho amāyāvī yathābhūtaṃ attānaṃ āvikattā satthari vā viññūsu vā sabrahmacārīsu. Kasmāhaṃ āsavānaṃ khayaṃ na pattheyyaṃ! Ahaṃ khomhi āraddhavīriyo viharāmi akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Kasmāhaṃ āsavānaṃ khayaṃ na pattheyyaṃ! Ahaṃ khomhi paññavā udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Kasmāhaṃ āsavānaṃ khayaṃ na pattheyyan’ti! Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āsavānaṃ khayaṃ patthetī”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

一百三十五 期望漏尽之一

一 “诸比丘！具备五种条件的刹帝利灌顶王的长子，会期望获得王位。是哪五种呢？

二 诸比丘！世上有刹帝利灌顶王的长子：1. 他父母双方出身高贵，母系父系家世清净，上溯七代祖先，在出身方面无可指责、无可非难。 2. 他相貌俊美、仪表堂堂、令人愉悦，具足最上等的形色美貌。 3. 他为父母所喜爱、所悦意。 4. 他为城市和地方的人民所喜爱、所悦意。 5. 凡是刹帝利灌顶王应具备的技艺，如驾驭大象、骑马、驾车、射箭、用剑，他都已精通无碍。

他这样想：‘我父母双方出身高贵...无可非难。为何我不该期望王位呢？’‘我相貌俊美...形色美貌。为何我不该期望王位呢？’‘我为父母所喜爱、所悦意。为何我不该期望王位呢？’‘我为城市和地方的人民所喜爱、所悦意。为何我不该期望王位呢？’‘凡是刹帝利灌顶王应具备的技艺...我都已精通无碍。为何我不该期望王位呢？’

诸比丘！具备这五种条件的刹帝利灌顶王的长子，会期望获得王位。 同样地，诸比丘！具备五种法的比丘，会期望灭尽诸漏。是哪五种呢？

三 诸比丘！世上有这样的比丘：1. 他有信心，相信如来的觉悟：‘确实，那位世尊是阿罗汉、正等觉者、明行足、善逝、世间解、无上士调御丈夫、天人师、佛陀、世尊。’ 2. 他少病少恼，消化功能平衡，不（太）冷不（太）热，适中，堪于精勤修行。 3. 他不狡诈、不虚伪，在导师或有智慧的同梵行者面前，能如实地展现自己。 4. 他发起精进而住，为断除不善法、具足善法，有毅力、勇猛精进，于善法不舍弃责任。 5. 他有智慧，具备导向（苦）之息灭的智慧，即神圣的、决择性的、能正确导向苦尽的智慧。

他这样想：‘我有信心，相信如来的觉悟：“确实，那位世尊是阿罗汉、正等觉者……乃至……天人师、佛陀、世尊。” 为何我不该期望灭尽诸漏呢？’‘我少病少恼...堪于精勤修行。为何我不该期望灭尽诸漏呢？’‘我不狡诈、不虚伪...能如实地展现自己。为何我不该期望灭尽诸漏呢？’‘我发起精进而住...于善法不舍弃责任。为何我不该期望灭尽诸漏呢？’‘我有智慧...能正确导向苦尽的智慧。为何我不该期望灭尽诸漏呢？’

诸比丘！具备这五种法的比丘，会期望灭尽诸漏。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 5.101-150)/3.4 Rājavagga 王品 (AN 5.131-140)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.6 Dutiyapatthanāsutta 期望漏尽之二 (AN 5.136)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Dutiyapatthanāsuttaṃ

136. “Pañcahi, bhikkhave, aṅgehi samannāgato rañño khattiyassa muddhāvasittassa jeṭṭho putto oparajjaṃ [uparajjaṃ (syā. pī. ka.)] pattheti. Katamehi pañcahi? Idha, bhikkhave, rañño khattiyassa muddhāvasittassa jeṭṭho putto ubhato sujāto hoti mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena; abhirūpo hoti dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato; mātāpitūnaṃ piyo hoti manāpo, balakāyassa piyo hoti manāpo; paṇḍito hoti viyatto medhāvī paṭibalo atītānāgatapaccuppanne atthe cintetuṃ.

“Tassa evaṃ hoti – ‘ahaṃ khomhi ubhato sujāto mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. Kasmāhaṃ oparajjaṃ na pattheyyaṃ! Ahaṃ khomhi abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato. Kasmāhaṃ oparajjaṃ na pattheyyaṃ! Ahaṃ khomhi mātāpitūnaṃ piyo manāpo. Kasmāhaṃ oparajjaṃ na pattheyyaṃ! Ahaṃ khomhi balakāyassa piyo manāpo. Kasmāhaṃ oparajjaṃ na pattheyyaṃ! Ahaṃ khomhi paṇḍito viyatto medhāvī paṭibalo atītānāgatapaccuppanne atthe cintetuṃ. Kasmāhaṃ oparajjaṃ na pattheyyan’ti! Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato rañño khattiyassa muddhāvasittassa jeṭṭho putto oparajjaṃ pattheti.

“Evamevaṃ kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āsavānaṃ khayaṃ pattheti. Katamehi pañcahi? Idha, bhikkhave, bhikkhu sīlavā hoti…pe… samādāya sikkhati sikkhāpadesu; bahussuto hoti…pe… diṭṭhiyā suppaṭividdhā; catūsu satipaṭṭhānesu suppatiṭṭhitacitto [supaṭṭhitacitto (sī. syā.), sūpaṭṭhitacitto (ka.)] hoti; āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu; paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.

“Tassa evaṃ hoti – ‘ahaṃ khomhi sīlavā, pātimokkhasaṃvarasaṃvuto viharāmi ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhāmi sikkhāpadesu. Kasmāhaṃ āsavānaṃ khayaṃ na pattheyyaṃ! Ahaṃ khomhi bahussuto sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ [satthā byañjanā (sī.)] kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpā me dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Kasmāhaṃ āsavānaṃ khayaṃ na pattheyyaṃ! Ahaṃ khomhi catūsu satipaṭṭhānesu suppatiṭṭhitacitto. Kasmāhaṃ āsavānaṃ khayaṃ na pattheyyaṃ! Ahaṃ khomhi āraddhavīriyo viharāmi akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Kasmāhaṃ āsavānaṃ khayaṃ na pattheyyaṃ! Ahaṃ khomhi paññavā udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Kasmāhaṃ āsavānaṃ khayaṃ na pattheyyan’ti! Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āsavānaṃ khayaṃ patthetī”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

一百三十六 期望漏尽之二

一 “诸比丘！具备五种条件的刹帝利灌顶王的长子，会期望获得副王位。是哪五种呢？

二 诸比丘！世上有刹帝利灌顶王的长子：1. 他父母双方出身高贵...无可非难。 2. 他相貌俊美...形色美貌。 3. 他为父母所喜爱、所悦意。 4. 他为军队所喜爱、所悦意。 5. 他贤明、干练、有智慧，能够思考过去、现在、未来的利益。

他这样想：‘我父母双方出身高贵...无可非难。为何我不该期望副王位呢？’‘我相貌俊美...形色美貌。为何我不该期望副王位呢？’‘我为父母所喜爱、所悦意。为何我不该期望副王位呢？’‘我为军队所喜爱、所悦意。为何我不该期望副王位呢？’‘我贤明、干练、有智慧...未来的利益。为何我不该期望副王位呢？’

诸比丘！具备这五种条件的刹帝利灌顶王的长子，会期望获得副王位。 同样地，诸比丘！具备五种法的比丘，会期望灭尽诸漏。是哪五种呢？

三 诸比丘！世上有这样的比丘：1. 他具足戒行……乃至……领受并学习各项学处。 2. 他多闻……乃至……以正见善巧通达。 3. 他的心于四念住善安住。 4. 他发起精进而住，为断除不善法、具足善法，有毅力、勇猛精进，于善法不舍弃责任。 5. 他有智慧，具备导向（苦）之息灭的智慧，即神圣的、决择性的、能正确导向苦尽的智慧。

他这样想：‘我具足戒行、守护别解脱律仪而住，行为与行处圆满，对微小的过失也视之为怖畏，领受并学习各项学处。为何我不该期望灭尽诸漏呢？’‘我多闻，受持所听闻的法，积累所听闻的法，那些初善、中善、后善之法，阐明了有义理、有文辞、纯一、圆满、清净的梵行；我广闻、受持这样的法，语言熟习，心中思维……乃至……以正见善巧通达。为何我不该期望灭尽诸漏呢？’‘我的心于四念住善安住。为何我不该期望灭尽诸漏呢？’‘我发起精进而住，为断除不善法、具足善法，有毅力、勇猛精进，于善法不舍弃责任。为何我不该期望灭尽诸漏呢？’‘我有智慧，具备导向（苦）之息灭的智慧，即神圣的、决择性的、能正确导向苦尽的智慧。为何我不该期望灭尽诸漏呢？’

诸比丘！具备这五种法的比丘，会期望灭尽诸漏。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 5.101-150)/3.4 Rājavagga 王品 (AN 5.131-140)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.7 Appaṃsupatisutta 少睡多醒 (AN 5.137)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Appaṃsupatisuttaṃ

137. “Pañcime, bhikkhave, appaṃ rattiyā supanti, bahuṃ jagganti. Katame pañca? Itthī, bhikkhave, purisādhippāyā appaṃ rattiyā supati, bahuṃ jaggati. Puriso, bhikkhave, itthādhippāyo appaṃ rattiyā supati, bahuṃ jaggati. Coro, bhikkhave, ādānādhippāyo appaṃ rattiyā supati, bahuṃ jaggati. Rājā [rājayutto (pī. ka.)], bhikkhave, rājakaraṇīyesu yutto appaṃ rattiyā supati, bahuṃ jaggati. Bhikkhu, bhikkhave, visaṃyogādhippāyo appaṃ rattiyā supati, bahuṃ jaggati. Ime kho, bhikkhave, pañca appaṃ rattiyā supanti, bahuṃ jaggantī”ti. Sattamaṃ.

☸---------------------------------------------------------------------

一百三十七 少睡多醒

一 “比丘们！有这五种[人]，夜里睡得少，醒得多。是哪五种呢？

二 比丘们！女人想着男人，夜里睡得少，醒得多。比丘们！男人想着女人，夜里睡得少，醒得多。比丘们！盗贼想着偷盗，夜里睡得少，醒得多。比丘们！国王忙于处理国家事务，夜里睡得少，醒得多。比丘们！比丘希望解脱束缚，夜里睡得少，醒得多。

比丘们！这五种[人]，夜里睡得少，醒得多。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 5.101-150)/3.4 Rājavagga 王品 (AN 5.131-140)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.8 Bhattādakasutta 王象多食 (AN 5.138)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Bhattādakasuttaṃ

138. “Pañcahi, bhikkhave, aṅgehi samannāgato rañño nāgo bhattādako ca hoti okāsapharaṇo ca laṇḍasāraṇo ca salākaggāhī ca rañño nāgotveva saṅkhaṃ gacchati. Katamehi pañcahi? Idha, bhikkhave, rañño nāgo akkhamo hoti rūpānaṃ, akkhamo saddānaṃ, akkhamo gandhānaṃ, akkhamo rasānaṃ, akkhamo phoṭṭhabbānaṃ. Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato rañño nāgo bhattādako ca okāsapharaṇo ca laṇḍasāraṇo ca salākaggāhī ca, rañño nāgotveva saṅkhaṃ gacchati.

“Evamevaṃ kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu bhattādako ca hoti, okāsapharaṇo ca mañcapīṭhamaddano [pīṭhamaddano (sī. syā. kaṃ. pī.)] ca salākaggāhī ca, bhikkhutveva saṅkhaṃ gacchati. Katamehi pañcahi? Idha, bhikkhave, bhikkhu akkhamo hoti rūpānaṃ, akkhamo saddānaṃ, akkhamo gandhānaṃ, akkhamo rasānaṃ, akkhamo phoṭṭhabbānaṃ. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu bhattādako ca hoti okāsapharaṇo ca mañcapīṭhamaddano ca salākaggāhī ca, bhikkhutveva saṅkhaṃ gacchatī”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

一百三十八 王象多食

一 “比丘们！具备五种特质的国王大象，吃很多食物，占据很大地方，排泄粪便，有（计数用的）筹码，因此仅仅被算作国王的大象。是哪五种呢？

二 比丘们！世间有的国王大象，不能忍耐色（视觉对象）、不能忍耐声（听觉对象）、不能忍耐香（嗅觉对象）、不能忍耐味（味觉对象）、不能忍耐触（触觉对象）。

比丘们！具备这五种特质的国王大象，吃很多食物，占据很大地方，排泄粪便，有（计数用的）筹码，因此仅仅被算作国王的大象。比丘们！同样地，具备五种特质的比丘，吃很多食物，占据很大地方，弄脏他的座位，有（计数用的）筹码，因此仅仅被算作比丘。是哪五种呢？

三 比丘们！世间有的比丘，不能忍耐色、不能忍耐声、不能忍耐香、不能忍耐味、不能忍耐触。

比丘们！具备这五种特质的比丘，吃很多食物，占据很大地方，弄脏他的座位，有（计数用的）筹码，因此仅仅被算作比丘。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 5.101-150)/3.4 Rājavagga 王品 (AN 5.131-140)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.9 Akkhamasutta 王象不堪 (AN 5.139)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Akkhamasuttaṃ

139. “Pañcahi, bhikkhave, aṅgehi samannāgato rañño nāgo na rājāraho hoti na rājabhoggo, na rañño aṅgaṃtveva saṅkhaṃ gacchati. Katamehi pañcahi? Idha, bhikkhave, rañño nāgo akkhamo hoti rūpānaṃ, akkhamo saddānaṃ, akkhamo gandhānaṃ, akkhamo rasānaṃ, akkhamo phoṭṭhabbānaṃ.

“Kathañca, bhikkhave, rañño nāgo akkhamo hoti rūpānaṃ? Idha, bhikkhave, rañño nāgo saṅgāmagato hatthikāyaṃ vā disvā assakāyaṃ vā disvā rathakāyaṃ vā disvā pattikāyaṃ vā disvā saṃsīdati visīdati, na santhambhati na sakkoti saṅgāmaṃ otarituṃ. Evaṃ kho, bhikkhave, rañño nāgo akkhamo hoti rūpānaṃ.

“Kathañca, bhikkhave, rañño nāgo akkhamo hoti saddānaṃ? Idha, bhikkhave, rañño nāgo saṅgāmagato hatthisaddaṃ vā sutvā assasaddaṃ vā sutvā rathasaddaṃ vā sutvā pattisaddaṃ vā sutvā bheripaṇavasaṅkhatiṇavaninnādasaddaṃ vā sutvā saṃsīdati visīdati, na santhambhati na sakkoti saṅgāmaṃ otarituṃ. Evaṃ kho, bhikkhave, rañño nāgo akkhamo hoti saddānaṃ.

“Kathañca, bhikkhave, rañño nāgo akkhamo hoti gandhānaṃ? Idha, bhikkhave, rañño nāgo saṅgāmagato ye te rañño nāgā abhijātā saṅgāmāvacarā tesaṃ muttakarīsassa gandhaṃ ghāyitvā saṃsīdati visīdati, na santhambhati na sakkoti saṅgāmaṃ otarituṃ. Evaṃ kho, bhikkhave, rañño nāgo akkhamo hoti gandhānaṃ.

“Kathañca, bhikkhave, rañño nāgo akkhamo hoti rasānaṃ? Idha, bhikkhave, rañño nāgo saṅgāmagato ekissā vā tiṇodakadattiyā vimānito [vihanīto (syā.), vihānito (katthaci)] dvīhi vā tīhi vā catūhi vā pañcahi vā tiṇodakadattīhi vimānito saṃsīdati visīdati, na santhambhati na sakkoti saṅgāmaṃ otarituṃ. Evaṃ kho, bhikkhave, rañño nāgo akkhamo hoti rasānaṃ.

“Kathañca, bhikkhave, rañño nāgo akkhamo hoti phoṭṭhabbānaṃ? Idha, bhikkhave, rañño nāgo saṅgāmagato ekena vā saravegena viddho, dvīhi vā tīhi vā catūhi vā pañcahi vā saravegehi viddho saṃsīdati visīdati, na santhambhati na sakkoti saṅgāmaṃ otarituṃ. Evaṃ kho, bhikkhave, rañño nāgo akkhamo hoti phoṭṭhabbānaṃ.

“Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato rañño nāgo na rājāraho hoti na rājabhoggo na rañño aṅgaṃtveva saṅkhaṃ gacchati.

“Evamevaṃ kho, bhikkhave, pañcahi aṅgehi samannāgato bhikkhu na āhuneyyo hoti na pāhuneyyo na dakkhiṇeyyo na añjalikaraṇīyo na anuttaraṃ puññakkhettaṃ lokassa. Katamehi pañcahi? Idha, bhikkhave, bhikkhu akkhamo hoti rūpānaṃ, akkhamo saddānaṃ, akkhamo gandhānaṃ, akkhamo rasānaṃ, akkhamo phoṭṭhabbānaṃ.

“Kathañca, bhikkhave, bhikkhu akkhamo hoti rūpānaṃ? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā rajanīye rūpe sārajjati, na sakkoti cittaṃ samādahituṃ. Evaṃ kho, bhikkhave, bhikkhu akkhamo hoti rūpānaṃ.

“Kathañca, bhikkhave, bhikkhu akkhamo hoti saddānaṃ? Idha, bhikkhave, bhikkhu sotena saddaṃ sutvā rajanīye sadde sārajjati, na sakkoti cittaṃ samādahituṃ. Evaṃ kho, bhikkhave, bhikkhu akkhamo hoti saddānaṃ.

“Kathañca, bhikkhave, bhikkhu akkhamo hoti gandhānaṃ? Idha, bhikkhave, bhikkhu ghānena gandhaṃ ghāyitvā rajanīye gandhe sārajjati, na sakkoti cittaṃ samādahituṃ. Evaṃ kho, bhikkhave, bhikkhu akkhamo hoti gandhānaṃ.

“Kathañca, bhikkhave, bhikkhu akkhamo hoti rasānaṃ? Idha, bhikkhave, bhikkhu jivhāya rasaṃ sāyitvā rajanīye rase sārajjati, na sakkoti cittaṃ samādahituṃ. Evaṃ kho, bhikkhave, bhikkhu akkhamo hoti rasānaṃ.

“Kathañca, bhikkhave, bhikkhu akkhamo hoti phoṭṭhabbānaṃ? Idha, bhikkhave, bhikkhu kāyena phoṭṭhabbaṃ phusitvā rajanīye phoṭṭhabbe sārajjati, na sakkoti cittaṃ samādahituṃ. Evaṃ kho, bhikkhave, bhikkhu akkhamo hoti phoṭṭhabbānaṃ.

“Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu na āhuneyyo hoti na pāhuneyyo na dakkhiṇeyyo na añjalikaraṇīyo na anuttaraṃ puññakkhettaṃ lokassa.

“Pañcahi, bhikkhave, aṅgehi samannāgato rañño nāgo rājāraho hoti rājabhoggo, rañño aṅgaṃtveva saṅkhaṃ gacchati. Katamehi pañcahi? Idha, bhikkhave, rañño nāgo khamo hoti rūpānaṃ, khamo saddānaṃ, khamo gandhānaṃ, khamo rasānaṃ, khamo phoṭṭhabbānaṃ.

“Kathañca, bhikkhave, rañño nāgo khamo hoti rūpānaṃ? Idha, bhikkhave, rañño nāgo saṅgāmagato hatthikāyaṃ vā disvā assakāyaṃ vā disvā rathakāyaṃ vā disvā pattikāyaṃ vā disvā na saṃsīdati na visīdati, santhambhati sakkoti saṅgāmaṃ otarituṃ. Evaṃ kho, bhikkhave, rañño nāgo khamo hoti rūpānaṃ.

“Kathañca, bhikkhave, rañño nāgo khamo hoti saddānaṃ? Idha, bhikkhave, rañño nāgo saṅgāmagato hatthisaddaṃ vā sutvā assasaddaṃ vā sutvā rathasaddaṃ vā sutvā pattisaddaṃ vā sutvā bheripaṇavasaṅkhatiṇavaninnādasaddaṃ vā sutvā na saṃsīdati na visīdati, santhambhati sakkoti saṅgāmaṃ otarituṃ. Evaṃ kho, bhikkhave, rañño nāgo khamo hoti saddānaṃ.

“Kathañca, bhikkhave, rañño nāgo khamo hoti gandhānaṃ? Idha, bhikkhave, rañño nāgo saṅgāmagato ye te rañño nāgā abhijātā saṅgāmāvacarā tesaṃ muttakarīsassa gandhaṃ ghāyitvā na saṃsīdati na visīdati, santhambhati sakkoti saṅgāmaṃ otarituṃ. Evaṃ kho, bhikkhave, rañño nāgo khamo hoti gandhānaṃ.

“Kathañca, bhikkhave, rañño nāgo khamo hoti rasānaṃ? Idha, bhikkhave, rañño nāgo saṅgāmagato ekissā vā tiṇodakadattiyā vimānito dvīhi vā tīhi vā catūhi vā pañcahi vā tiṇodakadattīhi vimānito na saṃsīdati na visīdati, santhambhati sakkoti saṅgāmaṃ otarituṃ. Evaṃ kho, bhikkhave, rañño nāgo khamo hoti rasānaṃ.

“Kathañca, bhikkhave, rañño nāgo khamo hoti phoṭṭhabbānaṃ? Idha, bhikkhave, rañño nāgo saṅgāmagato ekena vā saravegena viddho, dvīhi vā tīhi vā catūhi vā pañcahi vā saravegehi viddho na saṃsīdati na visīdati, santhambhati sakkoti saṅgāmaṃ otarituṃ. Evaṃ kho, bhikkhave, rañño nāgo khamo hoti phoṭṭhabbānaṃ.

“Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato rañño nāgo rājāraho hoti rājabhoggo, rañño aṅgaṃtveva saṅkhaṃ gacchati.

“Evamevaṃ kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa. Katamehi pañcahi? Idha, bhikkhave, bhikkhu khamo hoti rūpānaṃ, khamo saddānaṃ, khamo gandhānaṃ, khamo rasānaṃ, khamo phoṭṭhabbānaṃ.

“Kathañca, bhikkhave, bhikkhu khamo hoti rūpānaṃ? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā rajanīye rūpe na sārajjati, sakkoti cittaṃ samādahituṃ. Evaṃ kho, bhikkhave, bhikkhu khamo hoti rūpānaṃ.

“Kathañca, bhikkhave, bhikkhu khamo hoti saddānaṃ? Idha, bhikkhave, bhikkhu sotena saddaṃ sutvā rajanīye sadde na sārajjati, sakkoti cittaṃ samādahituṃ. Evaṃ kho, bhikkhave, bhikkhu khamo hoti saddānaṃ.

“Kathañca, bhikkhave, bhikkhu khamo hoti gandhānaṃ. Idha, bhikkhave, bhikkhu ghānena gandhaṃ ghāyitvā rajanīye gandhe na sārajjati, sakkoti cittaṃ samādahituṃ. Evaṃ kho, bhikkhave, bhikkhu khamo hoti gandhānaṃ.

“Kathañca, bhikkhave, bhikkhu khamo hoti rasānaṃ? Idha, bhikkhave, bhikkhu jivhāya rasaṃ sāyitvā rajanīye rase na sārajjati, sakkoti cittaṃ samādahituṃ. Evaṃ kho, bhikkhave, bhikkhu khamo hoti rasānaṃ.

“Kathañca, bhikkhave, bhikkhu khamo hoti phoṭṭhabbānaṃ? Idha, bhikkhave, bhikkhu kāyena phoṭṭhabbaṃ phusitvā rajanīye phoṭṭhabbe na sārajjati, sakkoti cittaṃ samādahituṃ. Evaṃ kho, bhikkhave, bhikkhu khamo hoti phoṭṭhabbānaṃ.

“Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā”ti. Navamaṃ.

☸---------------------------------------------------------------------

一百三十九 王象不堪

一 “比丘们！具备五种特质的国王大象，不适合国王，不胜任国王使用，因此，不被算作国王得力的臂助。是哪五种呢？

二 比丘们！世间有的国王大象，不能忍耐色、不能忍耐声、不能忍耐香、不能忍耐味、不能忍耐触。又，比丘们！怎样是国王大象不能忍耐色呢？

三 比丘们！世间有的国王大象，奔赴战场，看见象群、或看见马群、或看见车队、或看见步兵队伍后，恐惧惊慌而不能坚持，不能投入战斗。比丘们！像这样的国王大象，就是不能忍耐色。又，比丘们！怎样是国王大象不能忍耐声呢？

四 比丘们！世间有的国王大象，奔赴战场，听到象的吼声、或听到马的嘶鸣声、或听到战车的隆隆声、或听到步兵的呐喊声，或听到大鼓、小鼓、海螺号、罐鼓的响声后，恐惧惊慌而不能坚持，不能投入战斗。比丘们！像这样的国王大象就是不能忍耐声。又，比丘们！怎样是国王大象不能忍耐香呢？

五 比丘们！世间有的国王大象，奔赴战场，闻到那些国王纯种战象的粪便、尿液的气味后，恐惧惊慌而不能坚持，不能投入战斗。比丘们！像这样的国王大象就是不能忍耐香。又，比丘们！怎样是国王大象不能忍耐味呢？

六 比丘们！世间有的国王大象，奔赴战场，如果只供给一天的水草，或只供给两天、三天、四天、五天的水草而受轻慢时，就恐惧惊慌而不能坚持，不能投入战斗。比丘们！像这样的国王大象就是不能忍耐味。又，比丘们！怎样是国王大象不能忍耐触呢？

七 比丘们！世间有的国王大象，奔赴战场，被一支飞来的箭射中，或被两支、三支、四支、五支飞来的箭射中后，恐惧惊慌而不能坚持，不能投入战斗。比丘们！像这样的国王大象就是不能忍耐触。

比丘们！具备这五种特质的国王大象，不适合国王、不胜任国王使用，因此不能被算作国王得力的臂助。同样地，比丘们！具备五种特质的比丘，不值得接受供养、不值得受到招待、不值得接受布施、不值得被合掌致敬、不是世间无上的福田。是哪五种呢？

八 比丘们！世间有的比丘，不能忍耐色、不能忍耐声、不能忍耐香、不能忍耐味、不能忍耐触。又，比丘们！怎样是比丘不能忍耐色呢？

九 比丘们！世间有的比丘，用眼睛看见色相后，对诱人的色相生起贪爱，心不能得定。比丘们！像这样的比丘就是不能忍耐色。又，比丘们！怎样是比丘不能忍耐声呢？

一〇 比丘们！世间有的比丘，用耳朵听到声音后，对诱人的声音生起贪爱，心不能得定。比丘们！像这样的比丘就是不能忍耐声。又，比丘们！怎样是比丘不能忍耐香呢？

一一 比丘们！世间有的比丘，用鼻子闻到香气后，对诱人的香气生起贪爱，心不能得定。比丘们！像这样的比丘就是不能忍耐香。又，比丘们！怎样是比丘不能忍耐味呢？

一二 比丘们！世间有的比丘，用舌头尝到味道后，对诱人的味道生起贪爱，心不能得定。比丘们！像这样的比丘就是不能忍耐味。又，比丘们！怎样是比丘不能忍耐触呢？

一三 比丘们！世间有的比丘，用身体接触到触觉对象后，对诱人的触觉对象生起贪爱，心不能得定。比丘们！像这样的比丘就是不能忍耐触。

比丘们！具备这五种特质的比丘，不值得接受供养、不值得受到招待、不值得接受布施、不值得被合掌致敬、不是世间无上的福田。

一四 比丘们！具备五种特质的国王大象，适合国王、能胜任国王使用，因此，被算作国王得力的臂助。是哪五种呢？

一五 比丘们！世间有的国王大象，能忍耐色、能忍耐声、能忍耐香、能忍耐味、能忍耐触。又，比丘们！怎样是国王大象能忍耐色呢？

一六 比丘们！世间有的国王大象，奔赴战场，看见象群、或看见马群、或看见车队、或看见步兵队伍后，不恐惧不惊慌而能坚持，能够投入战斗。比丘们！像这样的国王大象就是能忍耐色。又，比丘们！怎样是国王大象能忍耐声呢？

一七 比丘们！世间有的国王大象，奔赴战场，听到象的吼声、或听到马的嘶鸣声、或听到战车的隆隆声、或听到步兵的呐喊声，或听到大鼓、小鼓、海螺号、罐鼓的响声后，不恐惧、不惊慌而能坚持，能够投入战斗。比丘们！像这样的国王大象就是能忍耐声。又，比丘们！怎样是国王大象能忍耐香呢？

一八 比丘们！世间有的国王大象，奔赴战场，闻到那些国王纯种战象的粪便、尿液的气味后，不恐惧不惊慌而能坚持，能够投入战斗。比丘们！像这样的国王大象就是能忍耐香。又，比丘们！怎样是国王大象能忍耐味呢？

一九 比丘们！世间有的国王大象，奔赴战场，如果只供给一天的水草，或只供给两天、三天、四天、五天的水草而受轻慢时，不恐惧、不惊慌而能坚持，能够投入战斗。比丘们！像这样的国王大象就是能忍耐味。又，比丘们！怎样是国王大象能忍耐触呢？

二〇 比丘们！世间有的国王大象，奔赴战场，被一支飞来的箭射中，或被两支、三支、四支、五支飞来的箭射中后，不恐惧、不惊慌而能坚持，能够投入战斗。比丘们！像这样的国王大象就是能忍耐触。

比丘们！具备这五种特质的国王大象，适合国王，能胜任国王使用，因此被算作国王得力的臂助。同样地，比丘们！具备五种特质的比丘，是值得接受供养、值得受到招待、值得接受布施、值得被合掌致敬、是世间无上的福田。是哪五种呢？

二一 比丘们！世间有的比丘，能忍耐色、能忍耐声、能忍耐香、能忍耐味、能忍耐触。又，比丘们！怎样是比丘能忍耐色呢？

二二 比丘们！世间有的比丘，用眼睛看见色相后，不对诱人的色相生起贪爱，心能够得定。比丘们！像这样的比丘就是能忍耐色。又，比丘们！怎样是比丘能忍耐声呢？

二三 比丘们！世间有的比丘，用耳朵听到声音后，不对诱人的声音生起贪爱，心能够得定。比丘们！像这样的比丘就是能忍耐声。又，比丘们！怎样是比丘能忍耐香呢？

二四 比丘们！世间有的比丘，用鼻子闻到香气后，不对诱人的香气生起贪爱，心能够得定。比丘们！像这样的比丘就是能忍耐香。又，比丘们！怎样是比丘能忍耐味呢？

二五 比丘们！世间有的比丘，用舌头尝到味道后，不对诱人的味道生起贪爱，心能够得定。比丘们！像这样的比丘就是能忍耐味。

二六 比丘们！世间有的比丘，用身体接触到触觉对象后，不对诱人的触觉对象生起贪爱，心能够得定。比丘们！像这样的比丘就是能忍耐触。

比丘们！具备这五种特质的比丘，是值得接受供养、值得受到招待、值得接受布施、值得被合掌致敬、是世间无上的福田。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 5.101-150)/3.4 Rājavagga 王品 (AN 5.131-140)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.10 Sotasutta 王象善听 (AN 5.140)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Sotasuttaṃ

140. “Pañcahi, bhikkhave, aṅgehi samannāgato rañño nāgo rājāraho hoti rājabhoggo, rañño aṅgaṃtveva saṅkhaṃ gacchati. Katamehi pañcahi? Idha, bhikkhave, rañño nāgo sotā ca hoti, hantā ca, rakkhitā ca, khantā ca, gantā ca.

“Kathañca, bhikkhave, rañño nāgo sotā hoti? Idha, bhikkhave, rañño nāgo yamenaṃ hatthidammasārathi [hatthidammasārathī (sī.)] kāraṇaṃ kāreti – yadi vā katapubbaṃ yadi vā akatapubbaṃ – taṃ aṭṭhiṃ katvā [aṭṭhikatvā (sī. syā. kaṃ. pī.) a. ni. 4.114] manasi katvā sabbaṃ cetasā [sabbacetasā (?)] samannāharitvā ohitasoto suṇāti. Evaṃ kho, bhikkhave, rañño nāgo sotā hoti.

“Kathañca, bhikkhave, rañño nāgo hantā hoti? Idha, bhikkhave, rañño nāgo saṅgāmagato hatthimpi hanati [hanti (sī. pī.)], hatthāruhampi hanati, assampi hanati, assāruhampi hanati, rathampi hanati, rathikampi [rathāruhampi (pī.)] hanati, pattikampi hanati. Evaṃ kho, bhikkhave, rañño nāgo hantā hoti.

“Kathañca, bhikkhave, rañño nāgo rakkhitā hoti? Idha, bhikkhave, rañño nāgo saṅgāmagato rakkhati purimaṃ kāyaṃ, rakkhati pacchimaṃ kāyaṃ, rakkhati purime pāde, rakkhati pacchime pāde, rakkhati sīsaṃ, rakkhati kaṇṇe, rakkhati dante, rakkhati soṇḍaṃ, rakkhati vāladhiṃ, rakkhati hatthāruhaṃ. Evaṃ kho, bhikkhave, rañño nāgo rakkhitā hoti.

“Kathañca, bhikkhave, rañño nāgo khantā hoti? Idha, bhikkhave, rañño nāgo saṅgāmagato khamo hoti sattippahārānaṃ asippahārānaṃ usuppahārānaṃ pharasuppahārānaṃ bheripaṇavasaṅkhatiṇavaninnādasaddānaṃ. Evaṃ kho, bhikkhave, rañño nāgo khantā hoti.

“Kathañca, bhikkhave, rañño nāgo gantā hoti? Idha, bhikkhave, rañño nāgo yamenaṃ hatthidammasārathi disaṃ peseti – yadi vā gatapubbaṃ yadi vā agatapubbaṃ – taṃ khippameva gantā hoti. Evaṃ kho, bhikkhave, rañño nāgo gantā hoti.

“Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato rañño nāgo rājāraho hoti rājabhoggo, rañño aṅgaṃtveva saṅkhaṃ gacchati.

“Evamevaṃ kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa. Katamehi pañcahi? Idha, bhikkhave, bhikkhu sotā ca hoti, hantā ca, rakkhitā ca, khantā ca, gantā ca.

“Kathañca, bhikkhave, bhikkhu sotā hoti? Idha, bhikkhave, bhikkhu tathāgatappavedite dhammavinaye desiyamāne aṭṭhiṃkatvā manasi katvā sabbaṃ cetasā samannāharitvā ohitasoto dhammaṃ suṇāti. Evaṃ kho, bhikkhave, bhikkhu sotā hoti.

“Kathañca, bhikkhave, bhikkhu hantā hoti? Idha, bhikkhave, bhikkhu uppannaṃ kāmavitakkaṃ nādhivāseti, pajahati vinodeti (hanati) [( ) natthi sī. pī. potthakesu a. ni. 4.114] byantīkaroti anabhāvaṃ gameti; uppannaṃ byāpādavitakkaṃ…pe… uppannaṃ vihiṃsāvitakkaṃ…pe… uppannuppanne pāpake akusale dhamme nādhivāseti, pajahati vinodeti (hanati) [( ) natthi sī. pī. potthakesu a. ni. 4.114] byantīkaroti anabhāvaṃ gameti. Evaṃ kho, bhikkhave, bhikkhu hantā hoti.

“Kathañca, bhikkhave, bhikkhu rakkhitā hoti? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati cakkhundriyaṃ; cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati manindriyaṃ; manindriye saṃvaraṃ āpajjati. Evaṃ kho, bhikkhave, bhikkhu rakkhitā hoti.

“Kathañca, bhikkhave, bhikkhu khantā hoti? Idha, bhikkhave, bhikkhu khamo hoti sītassa uṇhassa jighacchāya pipāsāya ḍaṃsamakasavātātapasarīsa [… siriṃsapa (sī. syā. kaṃ. pī.)] pasamphassānaṃ; duruttānaṃ durāgatānaṃ vacanapathānaṃ uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti. Evaṃ kho, bhikkhave, bhikkhu khantā hoti.

“Kathañca, bhikkhave, bhikkhu gantā hoti? Idha, bhikkhave, bhikkhu yā sā disā agatapubbā iminā dīghena addhunā, yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ, taṃ khippaññeva gantā hoti. Evaṃ kho, bhikkhave, bhikkhu gantā hoti.

“Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassā”ti. Dasamaṃ.

Rājavaggo catuttho.

Tassuddānaṃ –

Cakkānuvattanā rājā, yassaṃdisaṃ dve ceva patthanā;

Appaṃsupati bhattādo, akkhamo ca sotena cāti.

☸---------------------------------------------------------------------

一百四十 王象善听

一 “比丘们！具备五种特质的国王大象，适合国王，能胜任国王使用，因此被算作国王得力的臂助。是哪五种呢？

二 比丘们！世间有的国王大象，是倾听者、是杀敌者、是守护者、是忍耐者、是前往者。又，比丘们！怎样是国王大象成为倾听者呢？

三 比丘们！世间有的国王大象，对于驯象师让他做的事——无论是以前做过的还是没做过的——都全心投入、牢记在心、完全领会、倾耳谛听。比丘们！像这样，国王大象就成为倾听者。又，比丘们！怎样是国王大象成为杀敌者呢？

四 比丘们！世间有的国王大象，奔赴战场，能杀死敌方大象、能杀死骑象的人、能杀死敌方战马、能杀死骑马的人、能摧毁敌方战车、能杀死乘车的人、能杀死敌方步兵。比丘们！像这样，国王大象就成为杀敌者。又，比丘们！怎样是国王大象成为守护者呢？

五 比丘们！世间有的国王大象，奔赴战场，守护自己的前身、守护自己的后身、守护自己的前腿、守护自己的后腿、守护头、守护耳、守护象牙、守护象鼻、守护尾巴、守护骑象的人。比丘们！像这样的大象，就成为守护者。又，比丘们！怎样是国王大象成为忍耐者呢？

六 比丘们！世间有的国王大象，奔赴战场，能忍耐矛刺、剑砍、箭射、斧劈以及大鼓、小鼓、海螺号、罐鼓的响声。比丘们！像这样，国王大象就成为忍耐者。又，比丘们！怎样是国王大象成为前往者呢？

七 比丘们！世间有的国王大象，驯象师命令他前往的任何方向——无论是以前去过的还是没去过的——都能迅速前往。比丘们！像这样，国王大象就成为前往者。

比丘们！具备这五种特质的国王大象，适合国王，能胜任国王使用，因此被算作国王得力的臂助。同样地，比丘们！具备五种特质的比丘，是值得接受供养、值得受到招待、值得接受布施、值得被合掌致敬、是世间无上的福田。是哪五种呢？

八 比丘们！世间有的比丘，是倾听者、是灭除者、是守护者、是忍耐者、是前往者。又，怎样是比丘成为倾听者呢？

九 比丘们！世间有的比丘，在听闻如来所宣示的正法与戒律时，全心投入、牢记在心、完全领会、倾耳谛听一切法。比丘们！像这样的比丘就成为倾听者。又，比丘们！怎样是比丘成为灭除者呢？

一〇 比丘们！世间有的比丘，不容忍已经生起的贪欲寻思，将其断除、去除、消灭，使其不再存在；不容忍已经生起的嗔恚寻思……已经生起的恼害寻思……对于不断生起的邪恶、不善法，不容忍它们，将其断除、去除、消灭，使其不再存在。比丘们！像这样的比丘就成为灭除者。又，比丘们！怎样是比丘成为守护者呢？

一一 比丘们！世间有的比丘，用眼睛看见色相后，不执取（整体的）相，不执取（细节的）随相。因为，如果任由眼根不加防护，贪婪、忧愁等邪恶不善法就会乘虚而入，所以他致力于防护眼根；守护眼根，做到对眼根的防护；用耳朵听到声音后……用鼻子闻到香气后……用舌头尝到味道后……用身体接触到触觉对象后……用意识了知法后，不执取（整体的）相，不执取（细节的）随相。因为，如果任由意根不加防护，贪婪、忧愁等邪恶不善法就会乘虚而入，所以他致力于防护意根；守护意根，做到对意根的防护。比丘们！像这样的比丘就成为守护者。又，比丘们！怎样是比丘成为忍耐者呢？

一二 比丘们！世间有的比丘，能忍耐寒冷、炎热、饥饿、口渴、蚊子、苍蝇、风吹、日晒、爬虫等的叮咬；能忍耐辱骂、诽谤的言语；对于身体上生起的痛苦、剧烈、粗猛、难受、不适意、甚至能夺去生命的感受，他都能安然忍受。比丘们！像这样的比丘就成为忍耐者。又，比丘们！怎样是比丘成为前往者呢？

一三 比丘们！世间有的比丘，对于在这漫长轮回中从未到达过的方向，即一切行（有为法）的寂灭、一切（烦恼）依附的舍离、渴爱的灭尽、离贪、寂灭、涅槃之处，能够迅速前往。比丘们！像这样的比丘就成为前往者。

比丘们！具备这五种特质的比丘，是值得接受供养、值得受到招待、值得接受布施、值得被合掌致敬、是世间无上的福田。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 5.101-150)/3.5 Tikaṇḍakīvagga 底甘陀品 (AN 5.141-150)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.1 Avajānātisutta 五种轻蔑 (AN 5.141)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(15) 5. Tikaṇḍakīvaggo

1. Avajānātisuttaṃ

141. “Pañcime, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame pañca? Datvā avajānāti, saṃvāsena avajānāti, ādheyyamukho [ādiyyamukho (sī.), ādeyyamukho (syā. kaṃ.), ādiyamukho (pī.) aṭṭhakathāya paṭhamasaṃvaṇṇanānurūpaṃ. pu. pa. 193 passitabbaṃ] hoti, lolo hoti, mando momūho hoti [mando hoti momūho (sī.)].

“Kathañca, bhikkhave, puggalo datvā avajānāti? Idha, bhikkhave, puggalo puggalassa deti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ. Tassa evaṃ hoti – ‘ahaṃ demi; ayaṃ paṭiggaṇhātī’ti. Tamenaṃ datvā avajānāti. Evaṃ kho, bhikkhave, puggalo datvā avajānāti.

“Kathañca, bhikkhave, puggalo saṃvāsena avajānāti? Idha, bhikkhave, puggalo puggalena saddhiṃ saṃvasati dve vā tīṇi vā vassāni. Tamenaṃ saṃvāsena avajānāti. Evaṃ kho, bhikkhave, puggalo saṃvāsena avajānāti.

“Kathañca, bhikkhave, puggalo ādheyyamukho hoti? Idha, bhikkhave, ekacco puggalo parassa vaṇṇe vā avaṇṇe vā bhāsiyamāne taṃ khippaññeva adhimuccitā [adhimuccito (syā.)] hoti. Evaṃ kho, bhikkhave, puggalo ādheyyamukho hoti.

“Kathañca, bhikkhave, puggalo lolo hoti? Idha, bhikkhave, ekacco puggalo ittarasaddho hoti ittarabhattī ittarapemo ittarappasādo. Evaṃ kho, bhikkhave, puggalo lolo hoti.

“Kathañca, bhikkhave, puggalo mando momūho hoti? Idha, bhikkhave, ekacco puggalo kusalākusale dhamme na jānāti, sāvajjānavajje dhamme na jānāti, hīnappaṇīte dhamme na jānāti, kaṇhasukkasappaṭibhāge dhamme na jānāti. Evaṃ kho, bhikkhave, puggalo mando momūho hoti. Ime kho, bhikkhave, pañca puggalā santo saṃvijjamānā lokasmin”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第十五 底甘陀品

一百四十一 五种轻蔑

一 “比丘们！有这五种人，存在于世间。是哪五种呢？

二 给予后轻蔑他人，（因为）共住而轻蔑他人，轻信（他人言论），（信仰）轻浮不定，迟钝愚痴。再者，比丘们！

怎样的人是给予后轻蔑他人呢？

三 比丘们！在此，有这样一种人，他向他人施予衣服、食物、住所、病中所需药品及资具。他这样想：

‘是我施予；是他接受。’（因为）这样施予了就轻蔑那个人。

比丘们！像这样的人，就是给予后轻蔑他人。再者，比丘们！怎样的人是（因为）共住而轻蔑他人呢？

四 比丘们！在此，有这样一种人，和另一个人一起居住两年或三年。（因为）共同居住就对他生起轻蔑。

比丘们！像这样的人，就是（因为）共住而轻蔑他人。再者，比丘们！怎样的人是轻信（他人言论）呢？

五 比丘们！在此，有某一类人，当听到别人称赞或诋毁（某人）时，就立刻相信了。

比丘们！像这样的人，就是轻信（他人言论）。再者，比丘们！怎样的人是（信仰）轻浮不定呢？

六 比丘们！在此，有某一类人，信心浅薄、恭敬心少、情爱不深、净信不足。

比丘们！像这样的人，就是（信仰）轻浮不定。再者，比丘们！怎样的人是迟钝愚痴呢？

七 比丘们！在此，有某一类人，不知道善法和不善法，不知道有罪过和无罪过的法，不知道低劣和高胜的法，不知道黑（恶）白（善）相对的法。

比丘们！像这样的人，就是迟钝愚痴。

比丘们！有这五种人，存在于世间。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 5.101-150)/3.5 Tikaṇḍakīvagga 底甘陀品 (AN 5.141-150)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.2 Ārabhatisutta 违犯之行 (AN 5.142)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Ārabhatisuttaṃ

142. “Pañcime, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame pañca? Idha, bhikkhave, ekacco puggalo ārabhati ca vippaṭisārī ca hoti; tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.

[pu. pa. 191] “Idha pana, bhikkhave, ekacco puggalo ārabhati, na vippaṭisārī hoti; tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.

“Idha pana, bhikkhave, ekacco puggalo na ārabhati, vippaṭisārī hoti; tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.

“Idha pana, bhikkhave, ekacco puggalo na ārabhati na vippaṭisārī hoti; tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.

“Idha pana, bhikkhave, ekacco puggalo na ārabhati na vippaṭisārī hoti; tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.

“Tatra, bhikkhave, yvāyaṃ puggalo ārabhati ca vippaṭisārī ca hoti, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti, so evamassa vacanīyo – ‘āyasmato kho ārambhajā [ārabbhajā (pī. ka.), ārabhajā (syā. kaṃ.)] āsavā saṃvijjanti, vippaṭisārajā āsavā pavaḍḍhanti [saṃvaḍḍhanti (ka.)], sādhu vatāyasmā ārambhaje āsave pahāya vippaṭisāraje āsave paṭivinodetvā cittaṃ paññañca bhāvetu [bhāvetuṃ (sī. pī.)]; evamāyasmā amunā pañcamena puggalena samasamo bhavissatī’”ti.

“Tatra, bhikkhave, yvāyaṃ puggalo ārabhati na vippaṭisārī hoti, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti, so evamassa vacanīyo – ‘āyasmato kho ārambhajā āsavā saṃvijjanti, vippaṭisārajā āsavā na pavaḍḍhanti, sādhu vatāyasmā ārambhaje āsave pahāya cittaṃ paññañca bhāvetu; evamāyasmā amunā pañcamena puggalena samasamo bhavissatī’”ti.

“Tatra, bhikkhave, yvāyaṃ puggalo na ārabhati vippaṭisārī hoti, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti, so evamassa vacanīyo – ‘āyasmato kho ārambhajā āsavā na saṃvijjanti, vippaṭisārajā āsavā pavaḍḍhanti, sādhu vatāyasmā vippaṭisāraje āsave paṭivinodetvā cittaṃ paññañca bhāvetu; evamāyasmā amunā pañcamena puggalena samasamo bhavissatī’” ti.

“Tatra, bhikkhave, yvāyaṃ puggalo na ārabhati na vippaṭisārī hoti, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti, so evamassa vacanīyo – ‘āyasmato kho ārambhajā āsavā na saṃvijjanti, vippaṭisārajā āsavā na pavaḍḍhanti, sādhu vatāyasmā cittaṃ paññañca bhāvetu; evamāyasmā amunā pañcamena puggalena samasamo bhavissatī’”ti.

“Iti kho, bhikkhave, ime cattāro puggalā amunā pañcamena puggalena evaṃ ovadiyamānā evaṃ anusāsiyamānā anupubbena āsavānaṃ khayaṃ pāpuṇantī”ti [pu. pa. 191]. Dutiyaṃ.

☸---------------------------------------------------------------------

一百四十二 违犯之行

一 “比丘们！有这五种人，存在于世间。是哪五种呢？

二 比丘们！在此，有某一类人，做了[违犯的]行为、并且后悔，但不能如实了知那‘心解脱、慧解脱’——在这种解脱中，那些已经生起的恶不善法会无余灭尽。比丘们！再者，在此，有某一类人，做了[违犯的]行为、但不后悔，也不能如实了知那‘心解脱、慧解脱’——在这种解脱中，那些已经生起的恶不善法会无余灭尽。比丘们！再者，在此，有某一类人，没有做[违犯的]行为、却后悔，也不能如实了知那‘心解脱、慧解脱’——在这种解脱中，那些已经生起的恶不善法会无余灭尽。比丘们！再者，在此，有某一类人，没有做[违犯的]行为、也不后悔，但不能如实了知那‘心解脱、慧解脱’——在这种解脱中，那些已经生起的恶不善法会无余灭尽。比丘们！再者，在此，有某一类人，没有做[违犯的]行为、也不后悔，并且能如实了知那‘心解脱、慧解脱’——在这种解脱中，那些已经生起的恶不善法会无余灭尽。

三 比丘们！在这里面，那种做了[违犯的]行为、并且后悔，但不能如实了知那‘心解脱、慧解脱’——在这种解脱中，那些已经生起的恶不善法会无余灭尽的人，应当这样对他说：‘尊者啊！由行为产生的诸漏存在着，由后悔产生的诸漏在增长。善哉！愿尊者断除由行为产生的诸漏，排除由后悔产生的诸漏，去修习心（定）和慧（观）。像这样，尊者就将与那第五种人完全相等了。’

比丘们！在这里面，那种做了[违犯的]行为、但不后悔，也不能如实了知那‘心解脱、慧解脱’——在这种解脱中，那些已经生起的恶不善法会无余灭尽的人，应当这样对他说：‘尊者啊！由行为产生的诸漏存在着，（但）由不后悔，诸漏不会增长。善哉！愿尊者断除由行为产生的诸漏，去修习心（定）和慧（观）。像这样，尊者就将与那第五种人完全相等了。’

比丘们！在这里面，那种没有做[违犯的]行为、却后悔，也不能如实了知那‘心解脱、慧解脱’——在这种解脱中，那些已经生起的恶不善法会无余灭尽的人，应当这样对他说：‘尊者啊！由行为产生的诸漏不存在，（但）由后悔产生的诸漏在增长。善哉！愿尊者排除由后悔产生的诸漏，去修习心（定）和慧（观）。像这样，尊者就将与那第五种人完全相等了。’

比丘们！在这里面，那种没有做[违犯的行为]、也不后悔，但不能如实了知那‘心解脱、慧解脱’——在这种解脱中，那些已经生起的恶不善法会无余灭尽的人，应当这样对他说：‘尊者啊！由行为产生的诸漏不存在，由不后悔，诸漏也不会增长。善哉！愿尊者去修习心（定）和慧（观）。像这样，尊者就将与那第五种人完全相等了。’

比丘们！像这样，前面这四种人，通过（学习）第五种人（的方法），像这样被教导、被训诫，就能按次第达到诸漏灭尽。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 5.101-150)/3.5 Tikaṇḍakīvagga 底甘陀品 (AN 5.141-150)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.3 Sārandadasutta 娑罗达达 (AN 5.143)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Sārandadasuttaṃ

143. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi. Tena kho pana samayena pañcamattānaṃ licchavisatānaṃ sārandade cetiye sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – “pañcannaṃ ratanānaṃ pātubhāvo dullabho lokasmiṃ. Katamesaṃ pañcannaṃ? Hatthiratanassa pātubhāvo dullabho lokasmiṃ, assaratanassa pātubhāvo dullabho lokasmiṃ, maṇiratanassa pātubhāvo dullabho lokasmiṃ, itthiratanassa pātubhāvo dullabho lokasmiṃ, gahapatiratanassa pātubhāvo dullabho lokasmiṃ. Imesaṃ pañcannaṃ ratanānaṃ pātubhāvo dullabho lokasmin”ti.

Atha kho te licchavī magge purisaṃ ṭhapesuṃ [pesesuṃ (syā. ka.)] – “yadā tvaṃ [yathā tvaṃ (sī. pī.)], ambho purisa, passeyyāsi bhagavantaṃ, atha amhākaṃ āroceyyāsī”ti. Addasā kho so puriso bhagavantaṃ dūratova āgacchantaṃ; disvāna yena te licchavī tenupasaṅkami; upasaṅkamitvā te licchavī etadavoca – “ayaṃ so, bhante, bhagavā gacchati arahaṃ sammāsambuddho; yassadāni kālaṃ maññathā”ti.

Atha kho te licchavī yena bhagavā tenupasaṅkamiṃsu; upsaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho te licchavī bhagavantaṃ etadavocuṃ –

“Sādhu, bhante, yena sārandadaṃ cetiyaṃ tenupasaṅkamatu anukampaṃ upādāyā”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho bhagavā yena sārandadaṃ cetiyaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā te licchavī etadavoca – “kāya nuttha, licchavī, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti? “Idha, bhante, amhākaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – ‘pañcannaṃ ratanānaṃ pātubhāvo dullabho lokasmiṃ. Katamesaṃ pañcannaṃ? Hatthiratanassa pātubhāvo dullabho lokasmiṃ, assaratanassa pātubhāvo dullabho lokasmiṃ, maṇiratanassa pātubhāvo dullabho lokasmiṃ, itthiratanassa pātubhāvo dullabho lokasmiṃ, gahapatiratanassa pātubhāvo dullabho lokasmiṃ. Imesaṃ pañcannaṃ ratanānaṃ pātubhāvo dullabho lokasmin’”ti.

“Kāmādhimuttānaṃ vata, bho, licchavīnaṃ [kāmādhimuttānaṃ vata vo licchavīnaṃ (sī.), kāmādhimuttānaṃ vata vo licchavī (syā.), kāmādhimuttānaṃva vo licchavī (?)] kāmaṃyeva ārabbha antarākathā udapādi. Pañcannaṃ, licchavī, ratanānaṃ pātubhāvo dullabho lokasmiṃ. Katamesaṃ pañcannaṃ? Tathāgatassa arahato sammāsambuddhassa pātubhāvo dullabho lokasmiṃ, tathāgatappaveditassa dhammavinayassa desetā puggalo dullabho lokasmiṃ, tathāgatappaveditassa dhammavinayassa desitassa viññātā puggalo dullabho lokasmiṃ, tathāgatappaveditassa dhammavinayassa desitassa viññātā [viññātassa (sī. pī.) a. ni. 5.195] dhammānudhammappaṭipanno puggalo dullabho lokasmiṃ, kataññū katavedī puggalo dullabho lokasmiṃ. Imesaṃ kho, licchavī, pañcannaṃ ratanānaṃ pātubhāvo dullabho lokasmin”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

一百四十三 娑罗达达

一 有一次，世尊住在毗舍离大林中的重阁讲堂。那时，世尊在上午时分，穿好内衣，披上外衣，拿着钵，为了乞食进入毗舍离城。当时，有五百位离车族人聚集坐在娑罗达达塔庙处，产生了这样的谈论：

二 “世间有五种宝物的出现是难以遇到的。是哪五种呢？世间难以遇到象宝的出现。世间难以遇到马宝的出现。世间难以遇到摩尼宝（珠宝）的出现。世间难以遇到女宝的出现。世间难以遇到居士宝的出现。

世间，难以遇到这五种宝物的出现。”

三 那时，那些离车族人派了一个人站在路边[说]：“喂！这位先生！你如果看到世尊来了，就马上告诉我们。”那个人远远地看见世尊走来，看到后，就去到那些离车族人那里，到了之后，告诉那些离车族人说：“贤者们！那位世尊、应供、正等觉者来了，现在你们认为时机合适（就可以去拜见了）。”那时，那些离车族人前往世尊所在之处，到了之后，向世尊行礼问候，然后站在一旁。站在一旁的那些离车族人对世尊这样说：

“大德！祈愿世尊出于慈悲怜悯前往那娑罗达达塔庙处，那实在是太好了。”

世尊沉默表示同意。于是，世尊前往娑罗达达塔庙处，到了之后，在铺设好的座位上坐下。世尊坐下后，对那些离车族人说：

“离车族人啊！你们现在聚集在这里谈论什么呢？你们中断了什么样的谈话呢？”

“大德！我们聚集坐在这里，产生了这样的谈论，说：‘世间难以遇到五种宝物的出现。是哪五种呢？世间难以遇到象宝的出现。世间难以遇到马宝的出现。世间难以遇到摩尼宝的出现。世间难以遇到女宝的出现。世间难以遇到居士宝的出现。世间难以遇到这五种宝物的出现。’”

四 “哎呀！沉溺于欲乐的离车族人啊，你们果然是围绕着欲望而发起谈论啊！离车族人啊！世间有五种宝物的出现是难以遇到的。是哪五种呢？

世间难以遇到如来、应供、正等觉者的出现。世间难以遇到能解说如来所宣说的法和律的人。世间难以遇到能理解所解说的如来所宣说的法和律的人。世间难以遇到能随顺着所理解的如来所宣说的法和律、而实践法的人。世间难以遇到知恩、感恩的人。

离车族人啊！世间难以遇到这五种宝物的出现。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.3.5 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 5.101-150)/3.5 Tikaṇḍakīvagga 底甘陀品 (AN 5.141-150)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.4 Tikaṇḍakīsutta 底甘陀林 (AN 5.144)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Tikaṇḍakīsuttaṃ

底甘陀林经

☆ 正念‘违逆想’的修行步骤 ➾

① 注意违逆想 ☞

在愉快的地方，对治明显的贪念；

② 注意非违逆想 ☞

在讨厌的地方，对治明显的瞋念；

③ 深化违逆想 ☞

在较愉快或讨厌的其他地方，对治贪念和微细瞋念；

④ 深化非违逆想 ☞

在较讨厌或愉快的其他地方，对治瞋念和微细贪念；

⑤ 万缘放下、正念正知 ☞

在所有的地方，对治全部粗细的贪念、瞋念和痴念。

144. Ekaṃ samayaṃ bhagavā sākete viharati tikaṇḍakīvane [kaṇḍakīvane (saṃ. ni. 5.902)].

［一、说法缘起 ➥］

某个时候，世尊住在舍卫城的底甘陀森林（也叫：甘陀森林）。

Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti.

在那里，世尊召唤比丘们：“比丘们！”

“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.

那些比丘回答世尊：“大德！”

Bhagavā etadavoca –

［二、概说五种违逆想 ➥］

世尊这样说：

“Sādhu, bhikkhave, bhikkhu kālena kālaṃ appaṭikūle paṭikūlasaññī [appaṭikkūle paṭikkūlasaññī (sī. syā. kaṃ. pī.)] vihareyya.

﹙➊ 于愉快处念违逆想 ☙﹚

“好啊，比丘们！比丘应当适时地，在（原本）不令人厌恶的（令人愉快的）境况中，安住于厌恶想。

Sādhu, bhikkhave, bhikkhu kālena kālaṃ paṭikūle appaṭikūlasaññī vihareyya.

﹙➋ 讨厌处念非违逆想 ☙﹚

好啊，比丘们！比丘应当适时地，在（原本）令人厌恶的境况中，安住于不厌恶想（如慈心观）。

Sādhu, bhikkhave, bhikkhu kālena kālaṃ appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyya.

﹙➌ 于其他处念违逆想 ☙﹚

好啊，比丘们！比丘应当适时地，在（原本）不令人厌恶和令人厌恶的（两者混合或中性的）境况中，安住于厌恶想。

Sādhu, bhikkhave, bhikkhu kālena kālaṃ paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyya.

﹙➍ 其他处念非违逆想 ☙﹚

好啊，比丘们！比丘应当适时地，在（原本）令人厌恶和不令人厌恶的（两者混合或中性的）境况中，安住于不厌恶想。

Sādhu, bhikkhave, bhikkhu kālena kālaṃ paṭikūlañca appaṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyya sato sampajāno.

﹙➎ 于一切处正念正知 ☙﹚

好啊，比丘们！比丘应当适时地，避开令人厌恶和不令人厌恶这两者，安住于舍，保持正念、正知。

“Kiñca [kathañca (sī. pī. ka.)], bhikkhave, bhikkhu atthavasaṃ paṭicca appaṭikūle paṭikūlasaññī vihareyya?

［三、详说五种违逆想 ➥］

﹙➊ 对治愉快处明显贪念 ☛﹚

再者，比丘们！比丘基于什么理由，应在不令人厌恶的境况中安住于厌恶想呢？

‘Mā me rajanīyesu dhammesu rāgo udapādī’ti –

（心想：）‘愿我对能引起贪欲的法，不生起贪欲！’

idaṃ kho, bhikkhave, bhikkhu atthavasaṃ paṭicca appaṭikūle paṭikūlasaññī vihareyya.

比丘们！基于这个理由，比丘应在不令人厌恶的境况中安住于厌恶想。

“Kiñca, bhikkhave, bhikkhu atthavasaṃ paṭicca paṭikūle appaṭikūlasaññī vihareyya?

﹙➋ 对治讨厌处明显瞋念 ☛﹚

再者，比丘们！比丘基于什么理由，应在令人厌恶的境况中安住于不厌恶想呢？

‘Mā me dosanīyesu dhammesu doso udapādī’ti –

（心想：）‘愿我对能引起瞋恚的法，不生起瞋恚！’

idaṃ kho, bhikkhave, bhikkhu atthavasaṃ paṭicca paṭikūle appaṭikūlasaññī vihareyya.

比丘们！基于这个理由，比丘应在令人厌恶的境况中安住于不厌恶想。

“Kiñca, bhikkhave, bhikkhu atthavasaṃ paṭicca appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyya?

﹙➌ 对治贪念和微细瞋念 ☛﹚

再者，比丘们！比丘基于什么理由，应在不令人厌恶和令人厌恶的境况中安住于厌恶想呢？

‘Mā me rajanīyesu dhammesu rāgo udapādi,

（心想：）‘愿我对能引起贪欲的法，不生起贪欲！

mā me dosanīyesu dhammesu doso udapādī’ti –

愿我对能引起瞋恚的法，不生起瞋恚！’

idaṃ kho, bhikkhave, bhikkhu atthavasaṃ paṭicca appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyya.

比丘们！基于这个理由，比丘应在不令人厌恶和令人厌恶的境况中安住于厌恶想。

“Kiñca, bhikkhave, bhikkhu atthavasaṃ paṭicca paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyya?

﹙➍ 对治瞋念和微细贪念 ☛﹚

再者，比丘们！比丘基于什么理由，应在令人厌恶和不令人厌恶的境况中安住于不厌恶想呢？

‘Mā me dosanīyesu dhammesu doso udapādi,

（心想：）‘愿我对能引起瞋恚的法，不生起瞋恚！

mā me rajanīyesu dhammesu rāgo udapādī’ti –

愿我对能引起贪欲的法，不生起贪欲！’

idaṃ kho, bhikkhave, bhikkhu atthavasaṃ paṭicca paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyya.

比丘们！基于这个理由，比丘应在令人厌恶和不令人厌恶的境况中安住于不厌恶想。

“Kiñca, bhikkhave, bhikkhu atthavasaṃ paṭicca paṭikūlañca appaṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyya? ‘Sato sampajāno

﹙➎ 对治任何之贪瞋痴念 ☛﹚

再者，比丘们！比丘基于什么理由，应避开令人厌恶和不令人厌恶这两者，安住于舍，保持正念、正知呢？

mā me kvacani [kvacini (sī. syā. pī.)] katthaci kiñcanaṃ [kiñcana (sī. pī.)] rajanīyesu dhammesu rāgo udapādi,

（心想：）‘愿我在任何地方、任何时候、对于任何事物，对能引起贪欲的法，都不生起贪欲！

mā me kvacani katthaci kiñcanaṃ dosanīyesu dhammesu doso udapādi,

愿我在任何地方、任何时候、对于任何事物，对能引起瞋恚的法，都不生起瞋恚！

mā me kvacani katthaci kiñcanaṃ mohanīyesu dhammesu moho udapādī’ti –

愿我在任何地方、任何时候、对于任何事物，对能引起愚痴的法，都不生起愚痴！’

idaṃ kho, bhikkhave, bhikkhu atthavasaṃ paṭicca paṭikūlañca appaṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyya sato sampajāno”ti.

比丘们！基于这个理由，比丘应避开令人厌恶和不令人厌恶这两者，安住于舍，保持正念、正知。’”

Catutthaṃ.

底甘陀林经 ～底甘陀品‧第四经终

～《增支部经典‧五集‧五十经篇之三‧底甘陀品‧Tikaṇḍakīsutta 底甘陀林经》(AN 5.144)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 5.101-150)/3.5 Tikaṇḍakīvagga 底甘陀品 (AN 5.141-150)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.5 Nirayasutta 地狱五法 (AN 5.145)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Nirayasuttaṃ

145. “Pañcahi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye. Katamehi pañcahi? Pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, surāmerayamajjapamādaṭṭhāyī hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.

“Pañcahi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge. Katamehi pañcahi? Pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

一百四十五 导致地狱的五法

一 “比丘们！具足五种法的人，（死后）就像被押送一样投入地狱。是哪五种呢？

二 即：杀害生命，拿取未被给予之物（偷盗），进行邪淫（不正当的性行为），说虚假的话，沉迷于导致放逸的米酒、果酒等麻醉品。

比丘们！具足这五种法的人，（死后）就像被押送一样投入地狱。

三 比丘们！具足五种法的人，（死后）就像被迎接一样生往天界。是哪五种呢？

四 即：远离杀害生命，远离拿取未被给予之物，远离邪淫，远离说虚假的话，远离导致放逸的米酒、果酒等麻醉品之处。

比丘们！具足这五种法的人，（死后）就像被迎接一样生往天界。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 5.101-150)/3.5 Tikaṇḍakīvagga 底甘陀品 (AN 5.141-150)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.6 Mittasutta 亲近五法 (AN 5.146)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Mittasuttaṃ

146. “Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu mitto na sevitabbo. Katamehi pañcahi? Kammantaṃ kāreti, adhikaraṇaṃ ādiyati, pāmokkhesu bhikkhūsu paṭiviruddho hoti, dīghacārikaṃ anavatthacārikaṃ [avatthānacārikaṃ (syā.)] anuyutto viharati, nappaṭibalo hoti kālena kālaṃ dhammiyā kathāya sandassetuṃ samādapetuṃ samuttejetuṃ sampahaṃsetuṃ. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu mitto na sevitabbo.

“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu mitto sevitabbo. Katamehi pañcahi? Na kammantaṃ kāreti, na adhikaraṇaṃ ādiyati, na pāmokkhesu bhikkhūsu paṭiviruddho hoti, na dīghacārikaṃ anavatthacārikaṃ anuyutto viharati, paṭibalo hoti kālena kālaṃ dhammiyā kathāya sandassetuṃ samādapetuṃ samuttejetuṃ sampahaṃsetuṃ. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu mitto sevitabbo”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

一百四十六 关于亲近的五法

一 “比丘们！具足五种法的比丘，不应作为朋友去亲近交往。是哪五种呢？

二 即：从事（世俗）工作（如耕作等）、引起争论、反对僧团中德高望重的比丘们、长时间从事没有固定目标的游荡、不能够适时地用法义言辞来开示、劝导、激励、使（他人）欢喜。

比丘们！具足这五种法的比丘，不应作为朋友去亲近交往。

三 比丘们！具足五种法的比丘，可以作为朋友去亲近交往。是哪五种呢？

四 即：不从事（世俗）工作、不引起争论、不反对僧团中德高望重的比丘们、不长时间从事没有固定目标的游荡、能够适时地用法义言辞来开示、劝导、激励、使（他人）欢喜。

比丘们！具足这五种法的比丘，可以作为朋友去亲近交往。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.3.1 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 5.101-150)/3.5 Tikaṇḍakīvagga 底甘陀品 (AN 5.141-150)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.7 Asappurisadānasutta 非善士施 (AN 5.147)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Asappurisadānasuttaṃ

非善士施经

☆ 五种不善人的布施 ➾

① 不恭敬的布施；

② 无诚意的布施；

③ 非亲手的布施；

④ 已被人丢弃后的布施；

⑤ 不信将来果报的布施。

147. “Pañcimāni, bhikkhave, asappurisadānāni.

［壹、五非善施 ➥］

（那时，世尊说：）

“比丘们！有这五种，称为非善士的布施。

Katamāni pañca?

是哪五种呢？即——

Asakkaccaṃ deti,

➊ 不恭敬地布施；

acittīkatvā [acittikatvā (pī.), acitiṃ katvā (syā.), acittiṃ katvā (ka.)] deti,

➋ 不带敬意（无诚意）地布施；

asahatthā deti,

➌ 不亲手布施；

apaviddhaṃ [apaviṭṭaṃ (syā. kaṃ.)] deti,

➍ 布施（自己）丢弃的东西；

anāgamanadiṭṭhiko deti.

➎ 怀着‘（布施）没有未来果报’的见解而布施。

Imāni kho, bhikkhave, pañca asappurisadānāni.

比丘们！这五种，称为非善士的布施。

“Pañcimāni, bhikkhave, sappurisadānāni.

［贰、五善士施 ➥］

比丘们！有这五种，称为善士的布施。

Katamāni pañca?

是哪五种呢？即——

Sakkaccaṃ deti,

⓵ 恭敬地布施；

cittīkatvā deti,

⓶ 带敬意（诚意）地布施；

sahatthā deti,

⓷ 亲手布施；

anapaviddhaṃ deti,

⓸ 布施并非（自己）丢弃的东西；

āgamanadiṭṭhiko deti.

⓹ 怀着‘（布施）有未来果报’的见解而布施。

Imāni kho, bhikkhave, pañca sappurisadānānī”ti.

比丘们！这五种，称为善士的布施。”

Sattamaṃ.

非善士施经 ～底甘陀品‧第七经终

～《增支部经典‧五集‧五十经篇之三‧底甘陀品‧Asappurisadānasutta 非善士施经》(AN 5.147)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.3.3 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 5.101-150)/3.5 Tikaṇḍakīvagga 底甘陀品 (AN 5.141-150)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.8 Sappurisadānasutta 五善士施 (AN 5.148)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Sappurisadānasuttaṃ

五善士施经

☆ 五种善人的布施 ➾

佛劝人应慈心供养，不随自他伤害众生！

① 清净信仰的布施 ☞

果报：容貌端严、净信可喜、富贵人家。

② 有恭敬心的布施 ☞

果报：眷属恭顺、专心倾听、全心了悟。

③ 适当时机的布施 ☞

果报：获得法义和利益、适时福至心灵。

④ 有慈悲心的布施 ☞

果报：慈悲喜舍四无量心共享舒适生活。

⑤ 无害众生的布施 ☞

果报：避免火水王贼、不肖子孙的灾祸。

148. “Pañcimāni, bhikkhave, sappurisadānāni.

〈壹、总说 ➲〉

（那时，世尊说：）

“比丘们！有这五种，称为善士的布施。

Katamāni pañca?

是哪五种呢？即——

Saddhāya dānaṃ deti,

➊ 出于信仰而行布施；

sakkaccaṃ dānaṃ deti,

➋ 恭敬地行布施；

kālena dānaṃ deti,

➌ 适时地行布施；

anuggahitacitto [anaggahitacitto (sī.)] dānaṃ deti,

➍ 怀着慈悲助益之心而行布施；

attānañca parañca anupahacca dānaṃ deti.

➎ 在不损害自己和他人的情况下行布施。

“Saddhāya kho pana, bhikkhave, dānaṃ datvā

〈贰、五善士施 ➲〉

［一、净信而施 ➥］

再者，比丘们！若出于（清净）信仰而行布施；

yattha yattha tassa dānassa vipāko nibbattati,

那么无论在何处，当那布施的果报成熟时，

aḍḍho ca hoti mahaddhano mahābhogo,

（此人）将拥有大财富、大资财、大受用，

abhirūpo ca hoti dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato.

并且容貌端正、相好庄严、令人喜爱，具足最殊胜美好的容色。

“Sakkaccaṃ kho pana, bhikkhave, dānaṃ datvā

［二、恭敬而施 ➥］

再者，比丘们！若恭敬地行布施；

yattha yattha tassa dānassa vipāko nibbattati,

那么无论在何处，当那布施的果报成熟时，

aḍḍho ca hoti mahaddhano mahābhogo.

（此人）将拥有大财富、大资财、大受用。

Yepissa te honti puttāti vā dārāti vā dāsāti vā pessāti vā kammakarāti [kammakārāti (ka.)] vā,

他周围的人，无论是儿子、妻子、仆人、信使，还是雇工，

tepi sussūsanti sotaṃ odahanti aññā cittaṃ upaṭṭhapenti.

也都会乐于听从、倾耳聆听、用心领会。

“Kālena kho pana, bhikkhave, dānaṃ datvā

［三、适时而施 ➥］

再者，比丘们！若适时地行布施；

yattha yattha tassa dānassa vipāko nibbattati,

那么无论在何处，当那布施的果报成熟时，

aḍḍho ca hoti mahaddhano mahābhogo;

（此人）将拥有大财富、大资财、大受用；

kālāgatā cassa atthā pacurā honti.

并且在需要的时候，众多的利益会及时出现。

“Anuggahitacitto kho pana, bhikkhave, dānaṃ datvā

［四、慈悲而施 ➥］

再者，比丘们！若怀着慈悲助益之心行布施；

yattha yattha tassa dānassa vipāko nibbattati,

那么无论在何处，当那布施的果报成熟时，

aḍḍho ca hoti mahaddhano mahābhogo;

（此人）将拥有大财富、大资财、大受用；

uḷāresu ca pañcasu kāmaguṇesu bhogāya cittaṃ namati.

并且心倾向于享受上妙的五种欲乐功德。

“Attānañca parañca anupahacca kho pana, bhikkhave, dānaṃ datvā

［五、无害而施 ➥］

再者，比丘们！若在不损害自己和他人的情况下行布施；

yattha yattha tassa dānassa vipāko nibbattati,

那么无论在何处，当那布施的果报成熟时，

aḍḍho ca hoti mahaddhano mahābhogo;

（此人）将拥有大财富、大资财、大受用；

na cassa kutoci bhogānaṃ upaghāto āgacchati aggito vā udakato vā rājato vā corato vā appiyato vā dāyādato vā [appiyato vā dāyādato vā (sī. syā. kaṃ. pī.), appiyadāyādato vā (ka.)].

并且他的财富不会从任何地方遭受损害，无论是来自火灾、水灾、王法、盗贼，还是来自不可爱的继承人。

Imāni kho, bhikkhave, pañca sappurisadānānī”ti.

〈叁、结语 ➲〉

比丘们！这五种，称为善士的布施。”

Aṭṭhamaṃ.

五善士施经 ～底甘陀品‧第八经终

～《增支部经典‧五集‧五十经篇之三‧底甘陀品‧Sappurisadānasutta 五善士施经》(AN 5.148)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2562.2.12 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 5.101-150)/3.5 Tikaṇḍakīvagga 底甘陀品 (AN 5.141-150)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.9 Paṭhamasamayavimuttasutta 时解脱者之一 (AN 5.149)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Paṭhamasamayavimuttasuttaṃ

时解脱者之一经

☆ 二种心解脱的修行者 ➾

适时解脱也被称为：修习毗婆舍那的内观行者；

非时解脱也被称为：修习四禅八定的止观行者。

☆ 让（毗婆舍那）内观行者退失的五个因缘 ➾

① 喜欢杂事（如办活动、或营事业）；

② 喜欢闲聊（易造口业、耽误道业）；

③ 贪爱睡眠（行住坐卧，没有正念）；

④ 喜欢交往（喜欢交际、逢迎信徒）；

⑤ 不修内观（心不解脱、没有智慧）。

☆ 内观思惟（ Paccavekkhati ） ➾

《增支部经典‧十集‧五十经篇之二‧己心品‧具寿耆利摩难经》说示（如何内观思惟）：

“阿难！此处有比丘，自足下而上，自发顶而下，以皮为边际，观察充满种种之不净之此身……。”

149. “Pañcime, bhikkhave, dhammā samayavimuttassa bhikkhuno parihānāya saṃvattanti.

［一、五退失法 ➥］

“比丘们！有这五法，能导致适时解脱的比丘退失。

Katame pañca?

是哪五种呢？（即──）

Kammārāmatā,

➊ 喜欢事务；

bhassārāmatā,

➋ 喜欢谈论；

niddārāmatā,

➌ 喜欢睡眠；

saṅgaṇikārāmatā,

➍ 喜欢交往；

yathāvimuttaṃ cittaṃ na paccavekkhati.

➎ 对于已解脱的心不如实反思观察。

Ime kho, bhikkhave, pañca dhammā samayavimuttassa bhikkhuno parihānāya saṃvattanti.

比丘们！这些就是能导致适时解脱比丘退失的五法。

“Pañcime, bhikkhave, dhammā samayavimuttassa bhikkhuno aparihānāya saṃvattanti.

［二、五不退法 ➥］

比丘们！有这五法，能导致适时解脱的比丘不退失。

Katame pañca?

是哪五种呢？（即──）

Na kammārāmatā,

⓵ 不喜欢事务；

na bhassārāmatā,

⓶ 不喜欢谈论；

na niddārāmatā,

⓷ 不喜欢睡眠；

na saṅgaṇikārāmatā,

⓸ 不喜欢交往；

yathāvimuttaṃ cittaṃ paccavekkhati.

⓹ 对于已解脱的心如实反思观察。

Ime kho, bhikkhave, pañca dhammā samayavimuttassa bhikkhuno aparihānāya saṃvattantī”ti.

比丘们！这些就是能导致适时解脱比丘不退失的五法。”

Navamaṃ.

时解脱者之一经 ～底甘陀品‧第九经终

～《增支部经典‧五集‧五十经篇之三‧底甘陀品‧Paṭhamasamayavimuttasutta 时解脱者之一经》(AN 5.149)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.2.12 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 5.101-150)/3.5 Tikaṇḍakīvagga 底甘陀品 (AN 5.141-150)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.10 Dutiyasamayavimuttasutta 时解脱者之二 (AN 5.150)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Dutiyasamayavimuttasuttaṃ

时解脱者之二经

☆ 二种心解脱的阿罗汉 ➾

适时解脱也被称为：慧解脱的阿罗汉；

非时解脱也被称为：俱解脱、八解脱。

《中部经典‧空品‧第一百二十二经‧空性大经》说示（二种阿罗汉）：

“阿难！希求于众喜、已希求众喜、正希求众喜、从事沉迷于众悦、已沉迷众悦、正沉迷众悦之比丘，（而彼被期待：）

‘或成就适时由爱乐之心解脱，或成就非时由不动之心解脱而住者。’无有是处！

然而，阿难！彼比丘一人，远离集群而住，如是之比丘，彼被期待：

‘或成就适时由爱乐之心解脱，或成就非时由不动之心解脱而住者。’乃有是处！”

① 适时由爱乐心解脱（ Sāmāyikaṃ kantaṃ cetovimuttiṃ ） ☞

字义解释：直接修习内观（毗婆舍那）所证得的心解脱；

也被称为：慧解脱；简称为：适时爱乐解脱、适时解脱。

② 非时由不动心解脱（ Asāmāyikaṃ akuppanti cetovimuttiṃ ） ☞

字义解释：先经过禅定（八解脱）加行所证得的俱解脱；

也被称为：俱解脱；简称为：非时不动解脱、非时解脱。

☆ 不让（毗婆舍那）内观行者退失的五个条件 ➾

① 不喜杂事（不办活动、不营事业）；

② 不喜闲聊（不造口业、不误道业）；

③ 不贪睡眠（行住坐卧，保持正念）；

④ 摄根护心（根也包含：五根五力）；

⑤ 饮食知量（不贪口腹、过午不食）。

150. [kathā. 267] “Pañcime, bhikkhave, dhammā samayavimuttassa bhikkhuno parihānāya saṃvattanti.

［一、五退失法 ➥］

“比丘们！有这五法，能导致适时解脱的比丘退失。

Katame pañca?

是哪五种呢？（即──）

Kammārāmatā,

➊ 喜欢事务；

bhassārāmatā,

➋ 喜欢谈论；

niddārāmatā,

➌ 喜欢睡眠；

indriyesu aguttadvāratā,

➍ 不守护诸根之门；

bhojane amattaññutā.

➎ 饮食不知适量。

Ime kho, bhikkhave, pañca dhammā samayavimuttassa bhikkhuno parihānāya saṃvattanti.

比丘们！这些就是能导致适时解脱比丘退失的五法。

“Pañcime, bhikkhave, dhammā samayavimuttassa bhikkhuno aparihānāya saṃvattanti.

［二、五不退法 ➥］

比丘们！有这五法，能导致适时解脱的比丘不退失。

Katame pañca?

是哪五种呢？（即──）

Na kammārāmatā,

⓵ 不喜欢事务；

na bhassārāmatā,

⓶ 不喜欢谈论；

na niddārāmatā,

⓷ 不喜欢睡眠；

indriyesu guttadvāratā,

⓸ 守护诸根之门；

bhojane mattaññutā.

⓹ 饮食了知适量；

Ime kho, bhikkhave, pañca dhammā samayavimuttassa bhikkhuno aparihānāya saṃvattantī”ti.

比丘们！这些就是能导致适时解脱比丘不退失的五法。”

Dasamaṃ.

时解脱者之二经 ～底甘陀品‧第十经终

～《增支部经典‧五集‧五十经篇之三‧底甘陀品‧Dutiyasamayavimuttasutta 时解脱者之二经》(AN 5.150)

底甘陀品 ～五十经篇之三‧第五品终

Tikaṇḍakīvaggo pañcamo.

Tassuddānaṃ –

此品（十经）摄颂曰：

Datvā

已经诵出──

avajānāti ārabhati ca,

（一）五种轻蔑、（二）违犯之行，

sārandada tikaṇḍa nirayena ca;

（三）娑罗达达、（四）底甘陀林、（五）地狱五法；

Mitto asappurisasappurisena,

（六）亲近五法、（七）非善士施、（八）五善士施，

samayavimuttaṃ apare dveti.

（九）时解脱者之一、（十）时解脱者之二。

Tatiyapaṇṇāsakaṃ samattaṃ.

五十经篇之三 ～增支部经典‧五集‧第三经篇终

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 5.151-200)/4.1 Saddhammavagga 正法品 (AN 5.151-160)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.1 Paṭhamasammattaniyāmasutta 正性决定之一 (AN 5.151)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Catutthapaṇṇāsakaṃ

(16) 1. Saddhammavaggo

1. Paṭhamasammattaniyāmasuttaṃ

151. “Pañcahi, bhikkhave, dhammehi samannāgato suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ. Katamehi pañcahi? Kathaṃ paribhoti, kathikaṃ [kathitaṃ (ka.)] paribhoti, attānaṃ paribhoti, vikkhittacitto dhammaṃ suṇāti, anekaggacitto ayoniso ca [ayoniso (syā. kaṃ.)] manasi karoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ.

“Pañcahi, bhikkhave, dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ. Katamehi pañcahi? Na kathaṃ paribhoti, na kathikaṃ paribhoti, na attānaṃ paribhoti, avikkhittacitto dhammaṃ suṇāti, ekaggacitto yoniso ca manasi karoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattan”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第四 五十经篇

第十六 正法品

一百五十一 正性决定之一

一 “比丘们！成就五法的人，即使听闻正法，对于善法也不能进入正性决定（趣入正道）。是哪五种呢？

二 即：轻视所说的法、轻视说法者、轻视自己、以散乱心听法、心不专注并且不如理作意。

比丘们！成就这五法的人，即使听闻正法，对于善法也不能进入正性决定。

三 比丘们！成就五法的人，听闻正法，能于善法进入正性决定。是哪五种呢？

四 即：不轻视所说的法、不轻视说法者、不轻视自己、不以散乱心听法、心专注并且如理

作意。

比丘们！成就这五法的人，听闻正法，能于善法进入正性决定。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 5.151-200)/4.1 Saddhammavagga 正法品 (AN 5.151-160)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.2 Dutiyasammattaniyāmasutta 正性决定之二 (AN 5.152)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyasammattaniyāmasuttaṃ

152. “Pañcahi, bhikkhave, dhammehi samannāgato suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ. Katamehi pañcahi? Kathaṃ paribhoti, kathikaṃ paribhoti, attānaṃ paribhoti, duppañño hoti jaḷo eḷamūgo, anaññāte aññātamānī hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ.

“Pañcahi, bhikkhave, dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ. Katamehi pañcahi? Na kathaṃ paribhoti, na kathikaṃ paribhoti, na attānaṃ paribhoti, paññavā hoti ajaḷo aneḷamūgo, na anaññāte aññātamānī hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattan”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

一百五十二 正性决定之二

一 “比丘们！成就五法的人，即使听闻正法，对于善法也不能进入正性决定。是哪五种呢？

二 即：轻视所说的法、轻视说法者、轻视自己、智慧低劣而愚钝、对于未识知的自认为已知。

比丘们！成就这五法的人，即使听闻正法，对于善法也不能进入正性决定。

三 比丘们！成就五法的人，听闻正法，能于善法进入正性决定。是哪五种呢？

四 即：不轻视所说的法、不轻视说法者、不轻视自己、有智慧而不愚钝，对于未识知的不会自认为已知。

比丘们！成就这五法的人，听闻正法，能于善法进入正性决定。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 5.151-200)/4.1 Saddhammavagga 正法品 (AN 5.151-160)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.3 Tatiyasammattaniyāmasutta 正性决定之三 (AN 5.153)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Tatiyasammattaniyāmasuttaṃ

153. “Pañcahi, bhikkhave, dhammehi samannāgato suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ. Katamehi pañcahi? Makkhī dhammaṃ suṇāti makkhapariyuṭṭhito, upārambhacitto [saupārambhacitto (syā. kaṃ.)] dhammaṃ suṇāti randhagavesī, dhammadesake āhatacitto hoti khīlajāto [khilajāto (syā. pī.)], duppañño hoti jaḷo eḷamūgo, anaññāte aññātamānī hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ.

“Pañcahi, bhikkhave, dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ. Katamehi pañcahi? Amakkhī dhammaṃ suṇāti na makkhapariyuṭṭhito, anupārambhacitto dhammaṃ suṇāti na randhagavesī, dhammadesake anāhatacitto hoti akhīlajāto, paññavā hoti ajaḷo aneḷamūgo, na anaññāte aññātamānī hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattan”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

一百五十三 正性决定之三

一 “比丘们！成就五法的人，即使听闻正法，对于善法也不能进入正性决定。是哪五种呢？

二 即：怀有抹杀（他人功德）之心、听法时被抹杀（他人功德）之心缠缚，听法时心怀责难、寻求过失，对说法者心怀恼恨、有隔阂，

智慧低劣而愚钝，对于未识知的自认为已知。

比丘们！成就这五法的人，即使听闻正法，对于善法也不能进入正性决定。

三 比丘们！成就五法的人，听闻正法，能于善法进入正性决定。是哪五种呢？

四 即：没有抹杀（他人功德）之心、听法时不被抹杀（他人功德）之心缠缚，听法时不心怀责难、寻求过失，对说法者不心怀恼恨、没有

隔阂，有智慧而不愚钝，对于未识知的不会自认为已知。

比丘们！成就这五法的人，听闻正法，能于善法进入正性决定。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.1.28 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 5.151-200)/4.1 Saddhammavagga 正法品 (AN 5.151-160)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.4 Paṭhamasaddhammasammosasutta 忘失正法之一 (AN 5.154)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Paṭhamasaddhammasammosasuttaṃ

《忘失正法之一经》

☆ 正法久住的五个因缘 ➾

① 佛弟子恭敬地来听闻佛法；

② 佛弟子恭敬地来学习佛法；

③ 佛弟子恭敬地来受持佛法；

④ 佛弟子恭敬地来审查所受持法的意义；

⑤ 佛弟子恭敬地知义知法以后，来修习法随法行的佛法。

☆ 法随法行（ Dhammānudhammaṃ paṭipajjanti ） ➾

白话意译：皈依自己当下身心所呈现的法义、依照法来实践修行、逐步提升。

第一章 ✫ 退失正法

154. “Pañcime, bhikkhave, dhammā saddhammassa sammosāya antaradhānāya saṃvattanti.

“比丘们！这五法，能导致正法的混乱和消失。

Katame pañca?

是哪五种呢？

Idha, bhikkhave, bhikkhū

比丘们！在此，有比丘——

na sakkaccaṃ dhammaṃ suṇanti,

➊ 他们不恭敬地听闻法；

na sakkaccaṃ dhammaṃ pariyāpuṇanti,

➋ 他们不恭敬地学习法；

na sakkaccaṃ dhammaṃ dhārenti,

➌ 他们不恭敬地受持法；

na sakkaccaṃ dhātānaṃ [dhatānaṃ (sī. syā. kaṃ. pī.)] dhammānaṃ atthaṃ upaparikkhanti,

➍ 他们不恭敬地审查所受持法的意义；

na sakkaccaṃ atthamaññāya dhammamaññāya dhammānudhammaṃ paṭipajjanti.

➎ 他们不恭敬地了知义、了知法后，实践法随法行。

Ime kho, bhikkhave, pañca dhammā saddhammassa sammosāya antaradhānāya saṃvattanti.

如此，比丘们！这五法，能导致正法的混乱和消失。

第二章 ✫ 圆满正法

“Pañcime, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattanti.

比丘们！这五法，能令正法久住（世间），因此不混乱、因此不消失。

Katame pañca?

是哪五种呢？

Idha, bhikkhave, bhikkhū

比丘们！在此，有比丘——

sakkaccaṃ dhammaṃ suṇanti,

⓵ 他们恭敬地听闻法；

sakkaccaṃ dhammaṃ pariyāpuṇanti,

⓶ 他们恭敬地学习法；

sakkaccaṃ dhammaṃ dhārenti,

⓷ 他们恭敬地受持法；

sakkaccaṃ dhātānaṃ dhammānaṃ atthaṃ upaparikkhanti,

⓸ 他们恭敬地审查所受持法的意义；

sakkaccaṃ atthamaññāya dhammamaññāya dhammānudhammaṃ paṭipajjanti.

⓹ 他们恭敬地了知义、了知法后，实践法随法行。

Ime kho, bhikkhave, pañca dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattantī”ti.

如此，比丘们！这五法，能令正法久住（世间），因此不混乱、因此不消失。”

Catutthaṃ.

忘失正法之一经 ～正法品‧第四经终

～《增支部经典‧五集‧五十经篇之四‧正法品‧Paṭhamasaddhammasammosasutta 忘失正法之一经》(AN 5.154)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.10.31 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 5.151-200)/4.1 Saddhammavagga 正法品 (AN 5.151-160)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.5 Dutiyasaddhammasammosasutta 忘失正法之二 (AN 5.155)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Dutiyasaddhammasammosasuttaṃ

《忘失正法之二经》

☆ 忘失正法的五个因缘 ➾

⑴ 不通达巴利圣典；

⑵ 不详细为人说法；

⑶ 不教导他人说法；

⑷ 不详细读诵法义；

⑸ 不思察法义。

☆ 九部经（九分教） ➾

⑴ 契经（巴利圣典：比丘波罗提木叉、比丘尼波罗提木叉、相应部经典、长部经典、中部经典、增支部经典）；

⑵ 应颂（应该背诵：小诵经、法句经、经集）；

⑶ 记说（契经解说：圣律、大义释、小义释）；

⑷ 偈经（偈颂诗句：长老偈、长老尼偈）；

⑸ 自说经（佛自开示）；

⑹ 如是语（闻佛开示）；

⑺ 本生谭（佛教故事：天宫事、饿鬼事）；

⑻ 未曾有法（解说教义：无碍解道）；

⑼ 智解（教理问答：导论、三藏知津）。

卍　　　　卍　　　　卍

第一章 ✫ 退失正法

155. “Pañcime, bhikkhave, dhammā saddhammassa sammosāya antaradhānāya saṃvattanti.

“比丘们！这五法，能导致正法的混乱和消失。

Katame pañca?

是哪五种呢？

第一节 ❦ 不学习圣典

Idha, bhikkhave, bhikkhū

比丘们！在此，有比丘——

dhammaṃ na pariyāpuṇanti –

当他们不通晓（佛）法时（例如）：

suttaṃ,

⑴ 契经（巴利圣典）；

geyyaṃ,

⑵ 应颂（应该背诵）；

veyyākaraṇaṃ,

⑶ 记说（契经解说）；

gāthaṃ,

⑷ 偈经（偈颂诗句）；

udānaṃ,

⑸ 自说经（佛自开示）；

itivuttakaṃ,

⑹ 如是语（闻佛开示）；

jātakaṃ,

⑺ 本生谭（佛教故事）；

abbhutadhammaṃ,

⑻ 未曾有法（解说教义）；

vedallaṃ.

⑼ 智解（教理问答）。

Ayaṃ, bhikkhave, paṭhamo dhammo saddhammassa sammosāya antaradhānāya saṃvattati.

比丘们！这是导致正法混乱和消失的第一个原因。

第二节 ❦ 不详细说法

“Puna caparaṃ, bhikkhave, bhikkhū

再者，比丘们！又有比丘——

yathāsutaṃ yathāpariyattaṃ dhammaṃ na vitthārena paresaṃ desenti.

他们虽已听闻、通晓了法，但不详细地为他人解说。

Ayaṃ, bhikkhave, dutiyo dhammo saddhammassa sammosāya antaradhānāya saṃvattati.

比丘们！这是导致正法混乱和消失的第二个原因。

第三节 ❦ 不教导说法

“Puna caparaṃ, bhikkhave, bhikkhū

再者，比丘们！又有比丘——

yathāsutaṃ yathāpariyattaṃ dhammaṃ na vitthārena paraṃ [paresaṃ (sī. syā. kaṃ. pī.), pare (?)] vācenti.

他们虽已听闻、通晓了法，但不详细地教导他人（读诵）说法。

Ayaṃ, bhikkhave, tatiyo dhammo saddhammassa sammosāya antaradhānāya saṃvattati.

比丘们！这是导致正法混乱和消失的第三个原因。

第四节 ❦ 不详细读诵

“Puna caparaṃ, bhikkhave, bhikkhū

再者，比丘们！又有比丘——

yathāsutaṃ yathāpariyattaṃ dhammaṃ na vitthārena sajjhāyaṃ karonti.

他们虽已听闻、通晓了法，但不详细地进行读诵（学习）。

Ayaṃ, bhikkhave, catuttho dhammo saddhammassa sammosāya antaradhānāya saṃvattati.

比丘们！这是导致正法混乱和消失的第四个原因。

第五节 ❦ 不思察法义

“Puna caparaṃ, bhikkhave, bhikkhū

再者，比丘们！又有比丘——

yathāsutaṃ yathāpariyattaṃ dhammaṃ na cetasā anuvitakkenti anuvicārenti manasānupekkhanti.

他们虽已听闻、通晓了法，但不用心进行随寻、随伺，不用意念审察。

Ayaṃ, bhikkhave, pañcamo dhammo saddhammassa sammosāya antaradhānāya saṃvattati.

比丘们！这是导致正法混乱和消失的第五个原因。

Ime kho, bhikkhave, pañca dhammā saddhammassa sammosāya antaradhānāya saṃvattanti.

如此，比丘们！这五法，能导致正法的混乱和消失。

卍　　　　卍　　　　卍

第二章 ✫ 圆满正法

“Pañcime, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattanti.

比丘们！这五法，能令正法久住（世间），因此不混乱、因此不消失。

Katame pañca?

是哪五种呢？

第一节 ❦ 精通圣典

Idha, bhikkhave, bhikkhū

比丘们！在此，有比丘——

dhammaṃ pariyāpuṇanti –

当他们通晓（佛）法时（例如）：

suttaṃ,

⑴ 契经（巴利圣典）；

geyyaṃ,

⑵ 应颂（应该背诵）；

veyyākaraṇaṃ,

⑶ 记说（契经解说）；

gāthaṃ,

⑷ 偈经（偈颂诗句）；

udānaṃ,

⑸ 自说经（佛自开示）；

itivuttakaṃ,

⑹ 如是语（闻佛开示）；

jātakaṃ,

⑺ 本生谭（佛教故事）；

abbhutadhammaṃ,

⑻ 未曾有法（解说教义）；

vedallaṃ.

⑼ 智解（教理问答）。

Ayaṃ, bhikkhave, paṭhamo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.

比丘们！这是令正法久住（世间），不混乱、不消失的第一个原因。

第二节 ❦ 详细说法

“Puna caparaṃ, bhikkhave, bhikkhū

再者，比丘们！又有比丘——

yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ desenti.

他们既已听闻、通晓了法，并且详细地为他人解说。

Ayaṃ, bhikkhave, dutiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.

比丘们！这是令正法久住（世间），不混乱、不消失的第二个原因。

第三节 ❦ 教导说法

“Puna caparaṃ, bhikkhave, bhikkhū

再者，比丘们！又有比丘——

yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paraṃ vācenti.

他们既已听闻、通晓了法，并且详细地教导他人（读诵）说法。

Ayaṃ, bhikkhave, tatiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.

比丘们！这是令正法久住（世间），不混乱、不消失的第三个原因。

第四节 ❦ 详细读诵

“Puna caparaṃ, bhikkhave, bhikkhū

再者，比丘们！又有比丘——

yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karonti.

他们既已听闻、通晓了法，并且详细地进行读诵（学习）。

Ayaṃ, bhikkhave, catuttho dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.

比丘们！这是令正法久住（世间），不混乱、不消失的第四个原因。

第五节 ❦ 思察法义

“Puna caparaṃ, bhikkhave, bhikkhū

再者，比丘们！又有比丘——

yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakkenti anuvicārenti manasānupekkhanti.

他们既已听闻、通晓了法，并且用心进行随寻、随伺，用意念审察。

Ayaṃ, bhikkhave, pañcamo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.

比丘们！这是令正法久住（世间），不混乱、不消失的第五个原因。

Ime kho, bhikkhave, pañca dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattantī”ti.

如此，比丘们！这五法，能令正法久住（世间），因此不混乱、因此不消失。”

Pañcamaṃ.

忘失正法之二经 ～正法品‧第五经终

～《增支部经典‧五集‧正法品‧Dutiyasaddhammasammosasutta 忘失正法之二经》(AN 5.155)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.1.31 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 5.151-200)/4.1 Saddhammavagga 正法品 (AN 5.151-160)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.6 Tatiyasaddhammasammosasutta 忘失正法之三 (AN 5.156)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Tatiyasaddhammasammosasuttaṃ

《忘失正法之三经》

☆ 破坏正法的五个因缘 ➾

① 错误受持经文；

② 难以劝教；

③ 不敬重传承；

④ 生活奢靡；

⑤ 僧团分裂。

☆ 阿含（ Āgamā ） ➾

佛世以后，阿含是所有圣教传承的简称。

原来意思：这佛法是从别人那里听来的！

是否正确？不敢保证——

要自己从经律当中去核对。

如《四大教法经》中所说。

《增支部经典‧四集‧五十经篇之四‧故思品‧四大教法经》说示（检验四大教法）：

☆ 四大教法（ Cattāro mahāpadesā ） ➾

字义叫做：根据四种主要传播佛法的途径；

检验是否：为真正佛法和圣律的简便方式。

又或译为：四大教示、四大广说。

【一】检验“比丘所说”教法；

﹝㊀ 比丘所说“非法、非律！” ☞ 比丘错误观点 ﹞

﹝㊁ 比丘所说“如法、如律！” ☞ 比丘正确观点 ﹞

【二】检验“僧团所说”教法；

﹝㊂ 僧团所说“非法、非律！” ☞ 僧团错误观点 ﹞

﹝㊃ 僧团所说“如法、如律！” ☞ 僧团正确观点 ﹞

【三】检验“多数教派所说”教法；

﹝㊄ 多数教派所说“非法、非律！” ☞ 流行的错误观点 ﹞

﹝㊅ 多数教派所说“如法、如律！” ☞ 流行的正确观点 ﹞

【四】检验“个别长老所说”教法。

﹝㊆ 个别传承所说“非法、非律！” ☞ 个人错误观点 ﹞

“既不欢喜、也不拒绝，应妥善了解其文句，并深入（巴利）经藏中寻求完整无误之详细说明、且于（巴利）律藏中寻求完整无误地教导开示。

若其（文句）在用心进入经藏中了解说明、用心在律藏中寻求教导以后；说明既不被收录于（巴利）经藏中，教导亦不被发现于（巴利）律藏中，有此依据，可以去下结论，告知……”

﹝㊇ 个别传承所说“如法、如律！” ☞ 个人正确观点 ﹞

“若其（文句）在用心进入经藏中了解说明、用心在律藏中寻求教导以后；说明不但被收录于（巴利）经藏中，而且教导被发现于（巴利）律藏中，有此依据，可以去下结论，告知……。”

☆ 法（ Dhamma ） ➾

佛世时代，法是属于《九部经》的《应颂》部分；

《应颂》是指佛法当中“应该背诵”的法句偈语。

其中包含：《小诵经》、《法句经》、《经集》。

佛世以后二百年间，仍然传承正法律的原始僧团——

为解释小诵经、法句经、经集，故结集了《经藏》。

☆ 律（ Vinaya ） ➾

佛世时代，律是“生活规范”，

后世才引申为“解释戒的经”；

佛世以后二百年间，仍然传承正法律的原始僧团——

为了解释两部律的《戒本》，所以结集了《律藏》。

☆ 论母（ Mātikā ） ➾

字义叫做：法义大纲，现今论藏的原始雏型。

论藏：不代表佛说，是早期部派论师的观点。

佛陀时代只有法（ Dhamma ）和律（ Vinaya ）；

并没有“论”（即阿毗达摩 Abhidhamma ）——

但是在指导学生背诵法义时，可能会需要大纲；

类似备忘提纲，这就是“论母”的来源。

第一章 ✫ 退失正法

156. [a. ni. 4.160] “Pañcime, bhikkhave, dhammā saddhammassa sammosāya antaradhānāya saṃvattanti.

“比丘们！这五法，能导致正法的混乱和消失。

Katame pañca?

是哪五种呢？

第一节 ❦ 错误受持经文

Idha, bhikkhave, bhikkhū

比丘们！在此，有比丘——

duggahitaṃ suttantaṃ pariyāpuṇanti dunnikkhittehi padabyañjanehi.

他们错误地学习掌握经文，（因为）词句放置错乱。

Dunnikkhittassa, bhikkhave, padabyañjanassa atthopi dunnayo hoti.

比丘们！词句放置错乱，义理也难以正确引导。

Ayaṃ, bhikkhave, paṭhamo dhammo saddhammassa sammosāya antaradhānāya saṃvattati.

比丘们！这是导致正法混乱和消失的第一个原因。

第二节 ❦ 难以劝教

“Puna caparaṃ, bhikkhave, bhikkhū

再者，比丘们！又有比丘——

dubbacā honti, dovacassakaraṇehi dhammehi samannāgatā, akkhamā appadakkhiṇaggāhino anusāsaniṃ.

他们是难以被劝教的，具足了导致难劝教的品性，没有耐心，不能恭敬领受教诲。

Ayaṃ, bhikkhave, dutiyo dhammo saddhammassa sammosāya antaradhānāya saṃvattati.

比丘们！这是导致正法混乱和消失的第二个原因。

第三节 ❦ 不敬重传承

“Puna caparaṃ, bhikkhave, ye te bhikkhū

再者，比丘们！有些比丘——

bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā,

他们多闻，传承了阿含（圣教），持法（经藏），持律（律藏），持摩夷（论母/纲要），

te na sakkaccaṃ suttantaṃ paraṃ vācenti;

但他们不恭敬地教导他人读诵经文；

tesaṃ accayena chinnamūlako suttanto hoti appaṭisaraṇo.

他们去世后，经文就断了根基，无所依凭。

Ayaṃ, bhikkhave, tatiyo dhammo saddhammassa sammosāya antaradhānāya saṃvattati.

比丘们！这是导致正法混乱和消失的第三个原因。

第四节 ❦ 生活奢靡

“Puna caparaṃ, bhikkhave, therā bhikkhū

再者，比丘们！又有长老比丘——

bāhulikā honti sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā,

生活奢靡、懈怠堕落，在（世俗）事务上领先，却在远离（修行）上放下重担；

na vīriyaṃ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

他们不为证得未得（之果），到达未至（之境），实现未证（之法）而发起精进。

Tesaṃ pacchimā janatā diṭṭhānugatiṃ āpajjati.

后来的世代看到他们的榜样也跟着仿效。

Sāpi hoti bāhulikā sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā,

他们也变得生活奢靡、懈怠堕落，在（世俗）事务上领先，却在远离（修行）上放下重担；

na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

他们也不为证得未得（之果），到达未至（之境），实现未证（之法）而发起精进。

Ayaṃ, bhikkhave, catuttho dhammo saddhammassa sammosāya antaradhānāya saṃvattati.

比丘们！这是导致正法混乱和消失的第四个原因。

第五节 ❦ 僧团分裂

“Puna caparaṃ, bhikkhave, saṅgho bhinno hoti.

再者，比丘们！僧团发生了分裂。

Saṅghe kho pana, bhikkhave, bhinne aññamaññaṃ akkosā ca honti, aññamaññaṃ paribhāsā ca honti, aññamaññaṃ parikkhepā ca honti, aññamaññaṃ pariccajanā [pariccajā (syā. kaṃ.)] ca honti.

而且，比丘们！当僧团分裂时，就会有互相责骂，互相诽谤，互相排斥，互相舍弃。

Tattha appasannā ceva nappasīdanti, pasannānañca ekaccānaṃ aññathattaṃ hoti.

在那里，未生净信者不能生起净信，已生净信者中，有些人也会（心意）变异（而退失）。

Ayaṃ, bhikkhave, pañcamo dhammo saddhammassa sammosāya antaradhānāya saṃvattati.

比丘们！这是导致正法混乱和消失的第五个原因。

Ime kho, bhikkhave, pañca dhammā saddhammassa sammosāya antaradhānāya saṃvattanti.

如此，比丘们！这五法，能导致正法的混乱和消失。

卍　　　　卍　　　　卍

第二章 ✫ 圆满正法

“Pañcime, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattanti.

比丘们！这五法，能令正法久住（世间），因此不混乱、因此不消失。

Katame pañca?

是哪五种呢？

第一节 ❦ 正确受持经文

Idha, bhikkhave, bhikkhū

比丘们！在此，有比丘——

suggahitaṃ suttantaṃ pariyāpuṇanti sunikkhittehi padabyañjanehi.

他们正确地学习掌握经文，（因为）词句放置有序。

Sunikkhittassa, bhikkhave, padabyañjanassa atthopi sunayo hoti.

比丘们！词句放置有序，义理也易于正确引导。

Ayaṃ, bhikkhave, paṭhamo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.

比丘们！这是令正法久住（世间），不混乱、不消失的第一个原因。

第二节 ❦ 容易劝教

“Puna caparaṃ, bhikkhave, bhikkhū

再者，比丘们！又有比丘——

suvacā honti sovacassakaraṇehi dhammehi samannāgatā, khamā padakkhiṇaggāhino anusāsaniṃ.

他们是容易被劝教的，具足了导致易劝教的品性，有耐心，能恭敬领受教诲。

Ayaṃ, bhikkhave, dutiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.

比丘们！这是令正法久住（世间），不混乱、不消失的第二个原因。

第三节 ❦ 敬重传承

“Puna caparaṃ, bhikkhave, ye te bhikkhū

再者，比丘们！有些比丘——

bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā,

他们多闻，传承了阿含（圣教），持法（经藏），持律（律藏），持摩夷（论母/纲要），

te sakkaccaṃ suttantaṃ paraṃ vācenti;

他们恭敬地教导他人读诵经文；

tesaṃ accayena na chinnamūlako [acchinnamūlako (ka.) a. ni. 4.160] suttanto hoti sappaṭisaraṇo.

他们去世后，经文也不会断了根基，仍然有所依凭。

Ayaṃ, bhikkhave, tatiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.

比丘们！这是令正法久住（世间），不混乱、不消失的第三个原因。

第四节 ❦ 生活简朴

“Puna caparaṃ, bhikkhave, therā bhikkhū

再者，比丘们！又有长老比丘——

na bāhulikā honti na sāthalikā, okkamane nikkhittadhurā paviveke pubbaṅgamā;

生活不奢靡、不懈怠堕落，在（世俗）事务上放下重担，却在远离（修行）上领先；

vīriyaṃ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

他们为证得未得（之果），到达未至（之境），实现未证（之法）而发起精进。

Tesaṃ pacchimā janatā diṭṭhānugatiṃ āpajjati.

后来的世代看到他们的榜样也跟着仿效。

Sāpi hoti na bāhulikā na sāthalikā, okkamane nikkhittadhurā paviveke pubbaṅgamā,

他们也变得生活不奢靡、不懈怠堕落，在（世俗）事务上放下重担，却在远离（修行）上领先；

vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.

他们也为证得未得（之果），到达未至（之境），实现未证（之法）而发起精进。

Ayaṃ, bhikkhave, catuttho dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.

比丘们！这是令正法久住（世间），不混乱、不消失的第四个原因。

第五节 ❦ 僧团和合

“Puna caparaṃ, bhikkhave, saṅgho samaggo sammodamāno avivadamāno ekuddeso phāsuṃ viharati.

再者，比丘们！僧团和合，互相随喜，没有诤讼，同一布萨（说戒）而安稳地安住。

Saṅghe kho pana, bhikkhave, samagge na ceva aññamaññaṃ akkosā honti, na ca aññamaññaṃ paribhāsā honti, na ca aññamaññaṃ parikkhepā honti, na ca aññamaññaṃ pariccajanā honti.

而且，比丘们！当僧团和合时，就没有互相责骂，没有互相诽谤，没有互相排斥，没有互相舍弃。

Tattha appasannā ceva pasīdanti, pasannānañca bhiyyobhāvo hoti.

在那里，未生净信者能够生起净信，已生净信者（净信）更加增长。

Ayaṃ, bhikkhave, pañcamo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.

比丘们！这是令正法久住（世间），不混乱、不消失的第五个原因。

Ime kho, bhikkhave, pañca dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattantī”ti.

如此，比丘们！这五法，能令正法久住（世间），因此不混乱、因此不消失。”

Chaṭṭhaṃ.

忘失正法之三经 ～正法品‧第六经终

～《增支部经典‧五集‧五十经篇之四‧正法品‧Tatiyasaddhammasammosasutta 忘失正法之三经》(AN 5.156)

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 5.151-200)/4.1 Saddhammavagga 正法品 (AN 5.151-160)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.7 Dukkathāsutta 五种难言 (AN 5.157)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Dukkathāsuttaṃ

157. “Pañcannaṃ, bhikkhave, puggalānaṃ kathā dukkathā puggale puggalaṃ [puggalaṃ puggalaṃ (sī. pī.)] upanidhāya. Katamesaṃ pañcannaṃ? Assaddhassa, bhikkhave, saddhākathā dukkathā; dussīlassa sīlakathā dukkathā; appassutassa bāhusaccakathā dukkathā; maccharissa [macchariyassa (sī. pī. ka.)] cāgakathā dukkathā; duppaññassa paññākathā dukkathā.

“Kasmā ca, bhikkhave, assaddhassa saddhākathā dukkathā? Assaddho, bhikkhave, saddhākathāya kacchamānāya abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti. Taṃ kissa hetu? Tañhi so, bhikkhave, saddhāsampadaṃ attani na samanupassati [na sampassati (sī.)], na ca labhati tatonidānaṃ pītipāmojjaṃ. Tasmā assaddhassa saddhākathā dukkathā.

“Kasmā ca, bhikkhave, dussīlassa sīlakathā dukkathā? Dussīlo, bhikkhave, sīlakathāya kacchamānāya abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti. Taṃ kissa hetu? Tañhi so, bhikkhave, sīlasampadaṃ attani na samanupassati na ca labhati tatonidānaṃ pītipāmojjaṃ. Tasmā dussīlassa sīlakathā dukkathā.

“Kasmā ca, bhikkhave, appassutassa bāhusaccakathā dukkathā? Appassuto, bhikkhave, bāhusaccakathāya kacchamānāya abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti. Taṃ kissa hetu? Tañhi so, bhikkhave, sutasampadaṃ attani na samanupassati, na ca labhati tatonidānaṃ pītipāmojjaṃ. Tasmā appassutassa bāhusaccakathā dukkathā.

“Kasmā ca, bhikkhave, maccharissa cāgakathā dukkathā? Maccharī, bhikkhave, cāgakathāya kacchamānāya abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti. Taṃ kissa hetu? Tañhi so, bhikkhave, cāgasampadaṃ attani na samanupassati na ca labhati tatonidānaṃ pītipāmojjaṃ. Tasmā maccharissa cāgakathā dukkathā.

“Kasmā ca, bhikkhave, duppaññassa paññākathā dukkathā? Duppañño, bhikkhave, paññākathāya kacchamānāya abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti. Taṃ kissa hetu? Tañhi so, bhikkhave, paññāsampadaṃ attani na samanupassati, na ca labhati tatonidānaṃ pītipāmojjaṃ. Tasmā duppaññassa paññākathā dukkathā. Imesaṃ kho, bhikkhave, pañcannaṃ puggalānaṃ kathā dukkathā puggale puggalaṃ upanidhāya.

“Pañcannaṃ, bhikkhave, puggalānaṃ kathā sukathā puggale puggalaṃ upanidhāya. Katamesaṃ pañcannaṃ? Saddhassa, bhikkhave, saddhākathā sukathā; sīlavato sīlakathā sukathā; bahussutassa bāhusaccakathā sukathā; cāgavato cāgakathā sukathā; paññavato paññākathā sukathā.

“Kasmā ca, bhikkhave, saddhassa saddhākathā sukathā? Saddho, bhikkhave, saddhākathāya kacchamānāya nābhisajjati na kuppati na byāpajjati na patitthīyati na kopañca dosañca appaccayañca pātukaroti. Taṃ kissa hetu? Tañhi so, bhikkhave, saddhāsampadaṃ attani samanupassati labhati ca tatonidānaṃ pītipāmojjaṃ. Tasmā saddhassa saddhākathā sukathā.

“Kasmā ca, bhikkhave, sīlavato sīlakathā sukathā? Sīlavā, bhikkhave, sīlakathāya kacchamānāya nābhisajjati na kuppati na byāpajjati na patitthīyati na kopañca dosañca appaccayañca pātukaroti. Taṃ kissa hetu? Tañhi so, bhikkhave, sīlasampadaṃ attani samanupassati, labhati ca tatonidānaṃ pītipāmojjaṃ. Tasmā sīlavato sīlakathā sukathā.

“Kasmā ca, bhikkhave, bahussutassa bāhusaccakathā sukathā? Bahussuto, bhikkhave, bāhusaccakathāya kacchamānāya nābhisajjati na kuppati na byāpajjati na patitthīyati na kopañca dosañca appaccayañca pātukaroti. Taṃ kissa hetu? Tañhi so, bhikkhave, sutasampadaṃ attani samanupassati, labhati ca tatonidānaṃ pītipāmojjaṃ. Tasmā bahussutassa bāhusaccakathā sukathā.

“Kasmā ca, bhikkhave, cāgavato cāgakathā sukathā? Cāgavā, bhikkhave, cāgakathāya kacchamānāya nābhisajjati na kuppati na byāpajjati na patitthīyati na kopañca dosañca appaccayañca pātukaroti. Taṃ kissa hetu? Tañhi so, bhikkhave, cāgasampadaṃ attani samanupassati, labhati ca tatonidānaṃ pītipāmojjaṃ. Tasmā cāgavato cāgakathā sukathā.

“Kasmā ca, bhikkhave, paññavato paññākathā sukathā? Paññavā, bhikkhave, paññākathāya kacchamānāya nābhisajjati na kuppati na byāpajjati na patitthīyati na kopañca dosañca appaccayañca pātukaroti. Taṃ kissa hetu? Tañhi so, bhikkhave, paññāsampadaṃ attani samanupassati labhati ca tatonidānaṃ pītipāmojjaṃ. Tasmā paññavato paññākathā sukathā. Imesaṃ kho, bhikkhave, pañcannaṃ puggalānaṃ kathā sukathā puggale puggalaṃ upanidhāyā”ti. Sattamaṃ.

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一百五十七 五种难言

一 “诸比丘！对于五种补特伽罗（人），针对个人而言，各有难以谈论的话题。是哪五种呢？

二 诸比丘！对于没有信心的人，难以谈论信心的话题；对于不持戒的人，难以谈论持戒的话题；对于听闻佛法少的人，难以谈论多闻佛法的话题；对于悭吝的人，难以谈论布施的话题；对于没有智慧的人，难以谈论智慧的话题。

还有，诸比丘！为什么对没有信心的人，难以谈论信心的话题呢？

三 诸比丘！对没有信心的人，谈论信心的话题时，他会抵触、恼怒、反对、抗拒，显现出愤怒、怨恨和不快。这是什么原因呢？诸比丘！因为他在自己身上看不到信心的圆满具足，也不能因此得到喜悦和快乐。所以对没有信心的人，难以谈论信心的话题。还有，诸比丘！为什么对不持戒的人，难以谈论持戒的话题呢？

四 诸比丘！对不持戒的人，谈论持戒的话题时，他会抵触、恼怒、反对、抗拒，显现出愤怒、怨恨和不快。这是什么原因呢？诸比丘！因为他在自己身上看不到戒行的圆满具足，也不能因此得到喜悦和快乐。所以对不持戒的人，难以谈论持戒的话题。还有，诸比丘！为什么对听闻佛法少的人，难以谈论多闻佛法的话题呢？

五 诸比丘！对听闻佛法少的人，谈论多闻佛法的话题时，他会抵触、恼怒、反对、抗拒，显现出愤怒、怨恨和不快。这是什么原因呢？诸比丘！因为他在自己身上看不到听闻佛法的圆满具足，也不能因此得到喜悦和快乐。所以对听闻佛法少的人，难以谈论多闻佛法的话题。还有，诸比丘！为什么对悭吝的人，难以谈论布施的话题呢？

六 诸比丘！对悭吝的人，谈论布施的话题时，他会抵触、恼怒、反对、抗拒，显现出愤怒、怨恨和不快。这是什么原因呢？诸比丘！因为他在自己身上看不到布施的圆满具足，也不能因此得到喜悦和快乐。所以对悭吝的人，难以谈论布施的话题。还有，诸比丘！为什么对没有智慧的人，难以谈论智慧的话题呢？

七 诸比丘！对没有智慧的人，谈论智慧的话题时，他会抵触、恼怒、反对、抗拒，显现出愤怒、怨恨和不快。这是什么原因呢？诸比丘！因为他在自己身上看不到智慧的圆满具足，也不能因此得到喜悦和快乐。所以对没有智慧的人，难以谈论智慧的话题。

诸比丘！对于这五种补特伽罗（人），针对个人而言，各有难以谈论的话题。

八 诸比丘！对于五种补特伽罗（人），针对个人而言，各有容易谈论的话题。是哪五种呢？

九 诸比丘！对于有信心的人，容易谈论信心的话题；对于持戒的人，容易谈论持戒的话题；对于多闻佛法的人，容易谈论多闻佛法的话题；对于乐于布施的人，容易谈论布施的话题；对于有智慧的人，容易谈论智慧的话题。还有，诸比丘！为什么对有信心的人，容易谈论信心的话题呢？

一〇 诸比丘！对有信心的人，谈论信心的话题时，他不会抵触、不恼怒、不反对、不抗拒，不显现出愤怒、怨恨和不快。这是什么原因呢？诸比丘！因为他在自己身上看到信心的圆满具足，并且能因此得到喜悦和快乐。所以对有信心的人，容易谈论信心的话题。还有，诸比丘！为什么对持戒的人，容易谈论持戒的话题呢？

一一 诸比丘！对持戒的人，谈论持戒的话题时，他不会抵触、不恼怒、不反对、不抗拒，不显现出愤怒、怨恨和不快。这是什么原因呢？诸比丘！因为他在自己身上看到戒行的圆满具足，并且能因此得到喜悦和快乐。所以对持戒的人，容易谈论持戒的话题。还有，诸比丘！为什么对多闻佛法的人，容易谈论多闻佛法的话题呢！

一二 诸比丘！对多闻佛法的人，谈论多闻佛法的话题时，他不会抵触、不恼怒、不反对、不抗拒，不显现出愤怒、怨恨和不快。这是什么原因呢？诸比丘！因为他在自己身上看到听闻佛法的圆满具足，并且能因此得到喜悦和快乐。所以对多闻佛法的人，容易谈论多闻佛法的话题。还有，诸比丘！为什么对乐于布施的人，容易谈论布施的话题呢？

一三 诸比丘！对乐于布施的人，谈论布施的话题时，他不会抵触、不恼怒、不反对、不抗拒，不显现出愤怒、怨恨和不快。这是什么原因呢？诸比丘！因为他在自己身上看到布施的圆满具足，并且能因此得到喜悦和快乐。所以对乐于布施的人，容易谈论布施的话题。还有，诸比丘！为什么对有智慧的人，容易谈论智慧的话题呢？

一四 诸比丘！对有智慧的人，谈论智慧的话题时，他不会抵触、不恼怒、不反对、不抗拒，不显现出愤怒、怨恨和不快。这是什么原因呢？诸比丘！因为他在自己身上看到智慧的圆满具足，并且能因此得到喜悦和快乐。所以对有智慧的人，容易谈论智慧的话题。

诸比丘！对于这五类补特伽罗（人），针对个人而言，各有容易谈论的话题。

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 5.151-200)/4.1 Saddhammavagga 正法品 (AN 5.151-160)”

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【经名】 4.1.8 Sārajjasutta 五法导致胆怯 (AN 5.158)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Sārajjasuttaṃ

158. “Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu sārajjaṃ okkanto [okkamanto (ka.)] hoti. Katamehi pañcahi? Idha, bhikkhave, bhikkhu assaddho hoti, dussīlo hoti, appassuto hoti, kusīto hoti, dupañño hoti. Imehi kho, bhikkhave, pañcahi, dhammehi samannāgato bhikkhu sārajjaṃ okkanto hoti.

“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu visārado hoti. Katamehi pañcahi? Idha, bhikkhave, bhikkhu saddho hoti, sīlavā hoti, bahussuto hoti, āraddhavīriyo hoti, paññavā hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu visārado hotī”ti. Aṭṭhamaṃ.

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一百五十八 五法导致胆怯

一 “诸比丘！具足五种法的比丘，会陷入胆怯羞愧。是哪五种呢？

二 诸比丘！这里，有比丘没有信心、不持戒、听闻佛法少、懈怠、没有智慧。

诸比丘！具足这五种法的比丘，会陷入胆怯羞愧。

三 诸比丘！具足五种法的比丘，是无畏自信的。是哪五种呢？

四 诸比丘！这里，有比丘有信心、持戒、多闻佛法、精进努力、具足智慧。

诸比丘！具足这五种法的比丘，是无畏自信的。”

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 5.151-200)/4.1 Saddhammavagga 正法品 (AN 5.151-160)”

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【经名】 4.1.9 Udāyīsutta 具寿优陀夷 (AN 5.159)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Udāyīsuttaṃ

159. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. Tena kho pana samayena āyasmā udāyī mahatiyā gihiparisāya parivuto dhammaṃ desento nisinno hoti. Addasā kho āyasmā ānando āyasmantaṃ udāyiṃ mahatiyā gihiparisāya parivutaṃ dhammaṃ desentaṃ nisinnaṃ. Disvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – “āyasmā, bhante, udāyī mahatiyā gihiparisāya parivuto dhammaṃ desetī”ti [desento nisinno”ti (syā.)].

“Na kho, ānanda, sukaraṃ paresaṃ dhammaṃ desetuṃ. Paresaṃ, ānanda, dhammaṃ desentena pañca dhamme ajjhattaṃ upaṭṭhāpetvā paresaṃ dhammo desetabbo. Katame pañca? ‘Anupubbiṃ kathaṃ [ānupubbikathaṃ (sī.), anupubbikathaṃ (syā. pī. ka.)] kathessāmī’ti paresaṃ dhammo desetabbo; ‘pariyāyadassāvī kathaṃ kathessāmī’ti paresaṃ dhammo desetabbo; ‘anuddayataṃ paṭicca kathaṃ kathessāmī’ti paresaṃ dhammo desetabbo; ‘na āmisantaro kathaṃ kathessāmī’ti paresaṃ dhammo desetabbo; ‘attānañca parañca anupahacca kathaṃ kathessāmī’ti paresaṃ dhammo desetabbo. Na kho, ānanda, sukaraṃ paresaṃ dhammaṃ desetuṃ. Paresaṃ, ānanda, dhammaṃ desentena ime pañca dhamme ajjhattaṃ upaṭṭhāpetvā paresaṃ dhammo desetabbo”ti. Navamaṃ.

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一百五十九 具寿优陀夷

一 我听到是这样说的：有一次，世尊住在拘舍弥国的 घोषितārāma（乔师多园）。那时，具寿优陀夷被众多在家信众围绕着，坐着说法。当时，具寿阿难看见具寿优陀夷被众多在家信众围绕着坐着说法。看到后，就前往世尊那里；到了之后，顶礼世尊，坐在一边。坐在一边的具寿阿难对世尊这样说：

“大德！具寿优陀夷正被众多在家信众围绕着说法。”

“阿难！向他人说法确实不容易。阿难！向他人说法的人，应该在内心确立五种法之后，才可以向他人说法。是哪五种呢？

二 ‘我将循序渐进地讲说’，这样确立后，才可向他人说法；‘我将带着善巧方便、阐明法义地讲说’，这样确立后，才可向他人说法；‘我将出于慈悲怜悯而讲说’，这样确立后，才可向他人说法；‘我将不是为了物质利益而讲说’，这样确立后，才可向他人说法；‘我将以不伤害自己和他人（的方式）来讲说’，这样确立后，才可向他人说法。

阿难！向他人说法确实不容易。阿难！向他人说法的人，应该在内心确立这五种法之后，才可以向他人说法。”

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【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 5.151-200)/4.1 Saddhammavagga 正法品 (AN 5.151-160)”

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【经名】 4.1.10 Duppaṭivinodayasut 五者难于去除 (AN 5.160)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Duppaṭivinodayasuttaṃ

160. “Pañcime, bhikkhave, uppannā duppaṭivinodayā. Katame pañca? Uppanno rāgo duppaṭivinodayo, uppanno doso duppaṭivinodayo, uppanno moho duppaṭivinodayo, uppannaṃ paṭibhānaṃ duppaṭivinodayaṃ, uppannaṃ gamikacittaṃ duppaṭivinodayaṃ. Ime kho, bhikkhave, pañca uppannā duppaṭivinodayā”ti. Dasamaṃ.

Saddhammavaggo paṭhamo.

Tassuddānaṃ –

Tayo sammattaniyāmā, tayo saddhammasammosā;

Dukkathā ceva sārajjaṃ, udāyidubbinodayāti.

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一百六十 五者难于去除

一 “诸比丘！这五种法一旦生起，就很难去除。是哪五种呢？

二 即：已生起的贪欲，很难去除；已生起的嗔恚，很难去除；已生起的愚痴，很难去除；已生起的辩才/应对（念头），很难去除；已生起的前往/出行之心，很难去除。

诸比丘！这五种法一旦生起，就很难去除。”

摄句：

正法的三种决定，正法的三种忘失；

难说与易说、胆怯、优陀夷、难于去除。

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 5.151-200)/4.2 Āghātavagga 嫌恨品 (AN 5.161-170)”

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【经名】 4.2.1 Paṭhamaāghātapaṭivinayasutta 调伏嫌恨之一 (AN 5.161)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(17) 2. Āghātavaggo

1. Paṭhamaāghātapaṭivinayasuttaṃ

161. “Pañcime, bhikkhave, āghātapaṭivinayā yattha bhikkhuno uppanno āghāto sabbaso paṭivinetabbo. Katame pañca? Yasmiṃ, bhikkhave, puggale āghāto jāyetha, mettā tasmiṃ puggale bhāvetabbā; evaṃ tasmiṃ puggale āghāto paṭivinetabbo. Yasmiṃ, bhikkhave, puggale āghāto jāyetha, karuṇā tasmiṃ puggale bhāvetabbā; evaṃ tasmiṃ puggale āghāto paṭivinetabbo. Yasmiṃ, bhikkhave, puggale āghāto jāyetha, upekkhā tasmiṃ puggale bhāvetabbā; evaṃ tasmiṃ puggale āghāto paṭivinetabbo. Yasmiṃ, bhikkhave, puggale āghāto jāyetha, asatiamanasikāro tasmiṃ puggale āpajjitabbo; evaṃ tasmiṃ puggale āghāto paṭivinetabbo. Yasmiṃ, bhikkhave, puggale āghāto jāyetha, kammassakatā tasmiṃ puggale adhiṭṭhātabbā – ‘kammassako ayamāyasmā kammadāyādo kammayoni kammabandhu kammappaṭisaraṇo, yaṃ kammaṃ karissati kalyāṇaṃ vā pāpakaṃ vā tassa dāyādo bhavissatī’ti; evaṃ tasmiṃ puggale āghāto paṭivinetabbo. Ime kho, bhikkhave, pañca āghātapaṭivinayā, yattha bhikkhuno uppanno āghāto sabbaso paṭivinetabbo”ti. Paṭhamaṃ.

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第十七 嫌恨品

一百六十一 调伏嫌恨之一

一 “诸比丘！有这五种调伏嫌恨的方法，比丘生起的嫌恨，应通过这些方法完全调伏。是哪五种呢？

二 诸比丘！对于某个生起嫌恨的补特伽罗（人），应当对他修习慈心；这样，对那个人的嫌恨就应能被调伏。

三 诸比丘！对于某个生起嫌恨的补特伽罗（人），应当对他修习悲心；这样，对那个人的嫌恨就应能被调伏。

四 诸比丘！对于某个生起嫌恨的补特伽罗（人），应当对他修习舍心；这样，对那个人的嫌恨就应能被调伏。

五 诸比丘！对于某个生起嫌恨的补特伽罗（人），应当对他采取无念、不作意的方式；这样，对那个人的嫌恨就应能被调伏。

六 诸比丘！对于某个生起嫌恨的补特伽罗（人），应当对他坚定地确立‘业是其所有’的观念：‘这位具寿是自身行为（业）的主人，是业的继承人，以业为起源，以业为亲属，以业为皈依处。无论他造作的是善业还是恶业，他都将是那个业的承受者。’这样，对那个人的嫌恨就应能被调伏。

诸比丘！这就是五种调伏嫌恨的方法，比丘生起的嫌恨，应通过这些方法完全调伏。”

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 5.151-200)/4.2 Āghātavagga 嫌恨品 (AN 5.161-170)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.2 Dutiyaāghātapaṭivinayasutta 调伏嫌恨之二 (AN 5.162)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyaāghātapaṭivinayasuttaṃ

162. Tatra kho āyasmā sāriputto bhikkhū āmantesi – “āvuso bhikkhave”ti. “Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

“Pañcime, āvuso, āghātapaṭivinayā yattha bhikkhuno uppanno āghāto sabbaso paṭivinetabbo. Katame pañca? Idhāvuso, ekacco puggalo aparisuddhakāyasamācāro hoti parisuddhavacīsamācāro; evarūpepi, āvuso, puggale āghāto paṭivinetabbo. Idha panāvuso, ekacco puggalo aparisuddhavacīsamācāro hoti parisuddhakāyasamācāro; evarūpepi, āvuso, puggale āghāto paṭivinetabbo. Idha panāvuso, ekacco puggalo aparisuddhakāyasamācāro hoti aparisuddhavacīsamācāro, labhati ca kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ; evarūpepi, āvuso, puggale āghāto paṭivinetabbo. Idha panāvuso, ekacco puggalo aparisuddhakāyasamācāro hoti aparisuddhavacīsamācāro, na ca labhati kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ; evarūpepi, āvuso, puggale āghāto paṭivinetabbo. Idha panāvuso, ekacco puggalo parisuddhakāyasamācāro parisuddhavacīsamācāro, labhati ca kālena vā kālaṃ cetaso vivaraṃ cetaso pasādaṃ; evarūpepi, āvuso, puggale āghāto paṭivinetabbo.

“Tatrāvuso, yvāyaṃ puggalo aparisuddhakāyasamācāro parisuddhavacīsamācāro, kathaṃ tasmiṃ puggale āghāto paṭivinetabbo? Seyyathāpi, āvuso, bhikkhu paṃsukūliko rathiyāya nantakaṃ disvā vāmena pādena niggaṇhitvā dakkhiṇena pādena pattharitvā [vitthāretvā (sī. pī.)], yo tattha sāro taṃ paripātetvā ādāya pakkameyya; evamevaṃ khvāvuso, yvāyaṃ puggalo aparisuddhakāyasamācāro parisuddhavacīsamācāro, yāssa aparisuddhakāyasamācāratā na sāssa tasmiṃ samaye manasi kātabbā, yā ca khvāssa parisuddhavacīsamācāratā sāssa tasmiṃ samaye manasi kātabbā. Evaṃ tasmiṃ puggale āghāto paṭivinetabbo.

“Tatrāvuso, yvāyaṃ puggalo aparisuddhavacīsamācāro parisuddhakāyasamācāro, kathaṃ tasmiṃ puggale āghāto paṭivinetabbo? Seyyathāpi, āvuso, pokkharaṇī sevālapaṇakapariyonaddhā. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito. So taṃ pokkharaṇiṃ ogāhetvā ubhohi hatthehi iticiti ca sevālapaṇakaṃ apaviyūhitvā añjalinā pivitvā pakkameyya. Evamevaṃ kho, āvuso, yvāyaṃ puggalo aparisuddhavacīsamācāro parisuddhakāyasamācāro, yāssa aparisuddhavacīsamācāratā na sāssa tasmiṃ samaye manasi kātabbā, yā ca khvāssa parisuddhakāyasamācāratā sāssa tasmiṃ samaye manasi kātabbā. Evaṃ tasmiṃ puggale āghāto paṭivinetabbo.

“Tatrāvuso, yvāyaṃ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro labhati ca kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, kathaṃ tasmiṃ puggale āghāto paṭivinetabbo? Seyyathāpi, āvuso, parittaṃ gopade [gopadake (sī. syā.)] udakaṃ. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito. Tassa evamassa – ‘idaṃ kho parittaṃ gopade udakaṃ. Sacāhaṃ añjalinā vā pivissāmi bhājanena vā khobhessāmipi taṃ loḷessāmipi taṃ apeyyampi taṃ karissāmi. Yaṃnūnāhaṃ catukkuṇḍiko [catuguṇḍiko (sī.), catukuṇḍiko (syā. kaṃ. pī.), catukoṇḍiko (dī. ni. 3.7)] nipatitvā gopītakaṃ pivitvā pakkameyyan’ti. So catukkuṇḍiko nipatitvā gopītakaṃ pivitvā pakkameyya. Evamevaṃ kho, āvuso, yvāyaṃ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro labhati ca kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, yāssa aparisuddhakāyasamācāratā na sāssa tasmiṃ samaye manasi kātabbā; yāpissa aparisuddhavacīsamācāratā na sāpissa tasmiṃ samaye manasi kātabbā. Yañca kho so labhati kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, tamevassa [tadevassa (sī. syā.)] tasmiṃ samaye manasi kātabbaṃ. Evaṃ tasmiṃ puggale āghāto paṭivinetabbo.

“Tatrāvuso, yvāyaṃ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro na ca labhati kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, kathaṃ tasmiṃ puggale āghāto paṭivinetabbo? Seyyathāpi, āvuso, puriso ābādhiko dukkhito bāḷhagilāno addhānamaggappaṭipanno. Tassa puratopissa dūre gāmo pacchatopissa dūre gāmo. So na labheyya sappāyāni bhojanāni, na labheyya sappāyāni bhesajjāni, na labheyya patirūpaṃ upaṭṭhākaṃ, na labheyya gāmantanāyakaṃ. Tamenaṃ aññataro puriso passeyya addhānamaggappaṭipanno. So tasmiṃ purise kāruññaṃyeva upaṭṭhāpeyya, anuddayaṃyeva upaṭṭhāpeyya, anukampaṃyeva upaṭṭhāpeyya – ‘aho vatāyaṃ puriso labheyya sappāyāni bhojanāni, labheyya sappāyāni bhesajjāni, labheyya patirūpaṃ upaṭṭhākaṃ, labheyya gāmantanāyakaṃ! Taṃ kissa hetu? Māyaṃ [ayaṃ (ka.)] puriso idheva anayabyasanaṃ āpajjī’ti [āpajjeyya (ka.)]! Evamevaṃ kho, āvuso, yvāyaṃ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro na ca labhati kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, evarūpepi [evarūpe (pī.)], āvuso, puggale kāruññaṃyeva upaṭṭhāpetabbaṃ anuddayāyeva upaṭṭhāpetabbā anukampāyeva upaṭṭhāpetabbā – ‘aho vata ayamāyasmā kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveyya, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveyya, manoduccaritaṃ pahāya manosucaritaṃ bhāveyya! Taṃ kissa hetu? Māyaṃ āyasmā [ayamāyasmā (ka.)] kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjī’ti [upapajjatīti (ka.)]! Evaṃ tasmiṃ puggale āghāto paṭivinetabbo.

“Tatrāvuso, yvāyaṃ puggalo parisuddhakāyasamācāro parisuddhavacīsamācāro labhati ca kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, kathaṃ tasmiṃ puggale āghāto paṭivinetabbo? Seyyathāpi, āvuso, pokkharaṇī acchodakā sātodakā sītodakā [acchodikā sātodikā sītodikā (sī.)] setakā [setodakā (ka.)] supatitthā ramaṇīyā nānārukkhehi sañchannā. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito. So taṃ pokkharaṇiṃ ogāhetvā nhātvā ca pivitvā ca paccuttaritvā tattheva rukkhacchāyāya nisīdeyya vā nipajjeyya vā.

Evamevaṃ kho, āvuso, yvāyaṃ puggalo parisuddhakāyasamācāro parisuddhavacīsamācāro labhati ca kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, yāpissa parisuddhakāyasamācāratā sāpissa tasmiṃ samaye manasi kātabbā; yāpissa parisuddhavacīsamācāratā sāpissa tasmiṃ samaye manasi kātabbā; yampi labhati kālena kālaṃ cetaso vivaraṃ cetaso pasādaṃ, tampissa tasmiṃ samaye manasi kātabbaṃ. Evaṃ tasmiṃ puggale āghāto paṭivinetabbo. Samantapāsādikaṃ, āvuso, puggalaṃ āgamma cittaṃ pasīdati.

“Ime kho, āvuso, pañca āghātapaṭivinayā, yattha bhikkhuno uppanno āghāto sabbaso paṭivinetabbo”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

一百六十二 调伏嫌恨之二

一 在那里，具寿舍利弗对诸比丘说：“朋友们，诸比丘！”那些比丘回答具寿舍利弗：“朋友！”具寿舍利弗这样说：

二 “朋友们！有这五种调伏嫌恨的方法，比丘生起的嫌恨，应当通过这些方法完全调伏。是哪五种呢？

三 朋友们！这里，有某种人，身体的行为不清净，但言语的行为清净。朋友们！对于这样的人所生起的嫌恨，也应当调伏。

四 再者，朋友们！这里，有某种人，言语的行为不清净，但身体的行为清净。朋友们！对于这样的人所生起的嫌恨，也应当调伏。

五 再者，朋友们！这里，有某种人，身体的行为不清净，言语的行为也不清净，但他能时时获得心的敞开和心的清净。朋友们！对于这样的人所生起的嫌恨，也应当调伏。

六 再者，朋友们！这里，有某种人，身体的行为不清净，言语的行为也不清净，并且不能时时获得心的敞开和心的清净。朋友们！对于这样的人所生起的嫌恨，也应当调伏。

七 再者，朋友们！这里，有某种人，身体的行为清净，言语的行为也清净，并且能时时获得心的敞开和心的清净。朋友们！对于这样的人所生起的嫌恨，也应当调伏。

八 朋友们！在这些情况中，对于那个身体行为不清净、言语行为清净的人，如何调伏对他的嫌恨呢？

九 朋友们！譬如一位穿粪扫衣的比丘，在路上看见一块布片，用左脚踩住，用右脚展开，撕下其中有用的部分后拿走离去。正是这样，朋友们！对于那个身体行为不清净、言语行为清净的人，他不清净的身体行为，在那个时候不应去思虑它；而他清净的言语行为，在那个时候应当去思虑它。这样，对那个人的嫌恨就应能被调伏。

一〇 朋友们！在这些情况中，对于那个言语行为不清净、身体行为清净的人，如何调伏对他的嫌恨呢？

一一 朋友们！譬如有一座莲池覆盖着苔藓和浮萍。这时有个人被炎热所苦，被暑热所迫，疲惫、干渴、口渴。他走进那座莲池，用双手到处拨开苔藓和浮萍，用手掬水喝了之后离去。正是这样，朋友们！对于那个言语行为不清净、身体行为清净的人，他不清净的言语行为，在那个时候不应去思虑它；而他清净的身体行为，在那个时候应当去思虑它。这样，对那个人的嫌恨就应能被调伏。

一二 朋友们！在这些情况中，对于那个身体行为不清净、言语行为也不清净，但能时时获得心的敞开和心的清净的人，如何调伏对他的嫌恨呢？

一三 朋友们！譬如在一个小小的牛蹄印里有一些水。这时有个人被炎热所苦，被暑热所迫，疲惫、干渴、口渴。他可能会这样想：‘这牛蹄印里的水很少。如果我用手掬水喝，或者用容器喝，我可能会搅动它、弄浑它，使它变得不能喝。我不如像牛一样四肢着地俯身去喝，然后离去。’于是他像牛一样四肢着地俯身喝水，然后离去。正是这样，朋友们！对于那个身体行为不清净、言语行为也不清净，但能时时获得心的敞开和心的清净的人，他不清净的身体行为，在那个时候不应去思虑它；他不清净的言语行为，在那个时候也不应去思虑它。而他能时时获得心的敞开和心的清净，这正是在那个时候应当去思虑的。这样，对那个人的嫌恨就应能被调伏。

一四 朋友们！在这些情况中，对于那个身体行为不清净、言语行为也不清净，并且不能时时获得心的敞开和心的清净的人，如何调伏对他的嫌恨呢？

一五 朋友们！譬如有一个人在旅途中生了病，痛苦不堪，病情严重，他正走在漫长的路上。前面的村庄很远，后面的村庄也很远。他得不到合适的食物，得不到合适的药物，得不到合适的照顾者，也找不到能带他去村庄的人。这时，另一个走在路上的人看见了他。那人应对这个病人只生起悲悯心，只生起怜悯心，只生起同情心，心想：‘啊！但愿这个人能得到合适的食物，得到合适的药物，得到合适的照顾者，得到能带他去村庄的人！这是什么原因呢？是为了不让这个人就在这里遭遇不幸和灾难啊！’ 正是这样，朋友们！对于那个身体行为不清净、言语行为也不清净，并且不能时时获得心的敞开和心的清净的人，朋友们！对于这样的人，也只应生起悲悯心，只应生起怜悯心，只应生起同情心，心想：‘啊！但愿这位具寿能舍弃身恶行而修习身善行，舍弃语恶行而修习语善行，舍弃意恶行而修习意善行！这是什么原因呢？是为了不让这位具寿在身坏命终之后，投生到苦界、恶趣、堕处、地狱中去啊！’ 这样，对那个人的嫌恨就应能被调伏。

一六 朋友们！在这些情况中，对于那个身体行为清净、言语行为也清净，并且能时时获得心的敞开和心的清净的人，如何调伏对他的嫌恨呢？

一七 朋友们！譬如有一座莲池，水质清澈、甘甜、凉爽、洁净，岸边平整，令人愉悦，周围绿树成荫。这时有个人被炎热所苦，被暑热所迫，疲惫、干渴、口渴。他走进那座莲池，沐浴并饮水后，上到岸边，就在那树荫下或坐或卧。

正是这样，朋友们！对于那个身体行为清净、言语行为也清净，并且能时时获得心的敞开和心的清净的人，他清净的身体行为，在那个时候应当去思虑它；他清净的言语行为，在那个时候也应当去思虑它；他能时时获得心的敞开和心的清净，这在那个时候也应当去思虑它。这样，对那个人的嫌恨就应能被调伏。朋友们！靠近一个全面令人喜悦的人，心自然会变得清净。

朋友们！这就是五种调伏嫌恨的方法，比丘生起的嫌恨，应当通过这些方法完全调伏。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 5.151-200)/4.2 Āghātavagga 嫌恨品 (AN 5.161-170)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.3 Sākacchasutta 论议五法 (AN 5.163)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Sākacchasuttaṃ

163. Tatra kho āyasmā sāriputto bhikkhū āmantesi – “āvuso bhikkhave”ti. “Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

[a. ni. 5.65-66] “Pañcahāvuso, dhammehi samannāgato bhikkhu alaṃ sākaccho sabrahmacārīnaṃ. Katamehi pañcahi? Idhāvuso, bhikkhu attanā ca sīlasampanno hoti, sīlasampadākathāya ca āgataṃ pañhaṃ byākattā hoti; attanā ca samādhisampanno hoti, samādhisampadākathāya ca āgataṃ pañhaṃ byākattā hoti; attanā ca paññāsampanno hoti, paññāsampadākathāya ca āgataṃ pañhaṃ byākattā hoti; attanā ca vimuttisampanno hoti, vimuttisampadākathāya ca āgataṃ pañhaṃ byākattā hoti; attanā ca vimuttiñāṇadassanasampanno hoti, vimuttiñāṇadassanasampadākathāya ca āgataṃ pañhaṃ byākattā hoti. Imehi kho, āvuso, pañcahi dhammehi samannāgato bhikkhu alaṃ sākaccho sabrahmacārīnan”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

一百六十三 论议五法

一 在那里，具寿舍利弗对诸比丘说：“朋友们，诸比丘！”那些比丘回答具寿舍利弗：“朋友！”具寿舍利弗这样说：

二 “朋友们！具足五种法的比丘，适合与同梵行者（一起修行的道友）进行论议。是哪五种呢？

三 朋友们！这里，有比丘自身圆满了戒行，并且能够解答有关戒行圆满的问题；自身圆满了定力，并且能够解答有关定力圆满的问题；自身圆满了智慧，并且能够解答有关智慧圆满的问题；自身圆满了（心）解脱，并且能够解答有关（心）解脱圆满的问题；自身圆满了（获得）解脱的智见，并且能够解答有关（获得）解脱的智见圆满的问题。

朋友们！具足这五种法的比丘，适合与同梵行者进行论议。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 5.151-200)/4.2 Āghātavagga 嫌恨品 (AN 5.161-170)”

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【经名】 4.2.4 Sājīvasutta 共住五法 (AN 5.164)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Sājīvasuttaṃ

164. [a. ni. 5.65] Tatra kho āyasmā sāriputto bhikkhū āmantesi…pe… “pañcahi, āvuso, dhammehi samannāgato bhikkhu alaṃsājīvo sabrahmacārīnaṃ. Katamehi pañcahi? Idhāvuso, bhikkhu attanā ca sīlasampanno hoti, sīlasampadākathāya ca āgataṃ pañhaṃ byākattā hoti; attanā ca samādhisampanno hoti, samādhisampadākathāya ca āgataṃ pañhaṃ byākattā hoti; attanā ca paññāsampanno hoti, paññāsampadākathāya ca āgataṃ pañhaṃ byākattā hoti; attanā ca vimuttisampanno hoti, vimuttisampadākathāya ca āgataṃ pañhaṃ byākattā hoti; attanā ca vimuttiñāṇadassanasampanno hoti, vimuttiñāṇadassanasampadākathāya ca āgataṃ pañhaṃ byākattā hoti. Imehi kho, āvuso, pañcahi dhammehi samannāgato bhikkhu alaṃsājīvo sabrahmacārīnan”ti. Catutthaṃ.

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一百六十四 共住五法

一 在那里，具寿舍利弗对诸比丘……（重复前文）……。

二 “朋友们！具足五种法的比丘，适合与同梵行者共住。是哪五种呢？

三 朋友们！这里，有比丘自身圆满了戒行，并且能够解答有关戒行圆满的问题；自身圆满了定力，并且能够解答有关定力圆满的问题；自身圆满了智慧，并且能够解答有关智慧圆满的问题；自身圆满了（心）解脱，并且能够解答有关（心）解脱圆满的问题；自身圆满了（获得）解脱的智见，并且能够解答有关（获得）解脱的智见圆满的问题。

朋友们！具足这五种法的比丘，适合与同梵行者共同居住。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 5.151-200)/4.2 Āghātavagga 嫌恨品 (AN 5.161-170)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.5 Pañhapucchāsutta 提问的五种原因/立场 (AN 5.165)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Pañhapucchāsuttaṃ

165. Tatra kho āyasmā sāriputto bhikkhū āmantesi…pe… “yo hi koci, āvuso, paraṃ pañhaṃ pucchati, sabbo so pañcahi ṭhānehi, etesaṃ vā aññatarena. Katamehi pañcahi? Mandattā momūhattā [momuhattā (sī.)] paraṃ pañhaṃ pucchati, pāpiccho icchāpakato paraṃ pañhaṃ pucchati, paribhavaṃ paraṃ pañhaṃ pucchati, aññātukāmo paraṃ pañhaṃ pucchati, atha vā panevaṃcitto [atha vā pakuppanto (sī. pī.)] paraṃ pañhaṃ pucchati – ‘sace me pañhaṃ puṭṭho sammadeva byākarissati iccetaṃ kusalaṃ, no ce [no ca (syā.)] me pañhaṃ puṭṭho sammadeva byākarissati ahamassa sammadeva byākarissāmī’ti. Yo hi koci, āvuso, paraṃ pañhaṃ pucchati, sabbo so imehi pañcahi ṭhānehi, etesaṃ vā aññatarena. Ahaṃ kho panāvuso, evaṃcitto paraṃ pañhaṃ pucchāmi – ‘sace me pañhaṃ puṭṭho sammadeva byākarissati iccetaṃ kusalaṃ, no ce me pañhaṃ puṭṭho sammadeva byākarissati, ahamassa sammadeva byākarissāmī”ti. Pañcamaṃ.

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一百六十五 提问的五种原因/立场

一 在那里，具寿舍利弗对诸比丘……（重复前文）……。

二 “朋友们！任何人向他人提问时，都是基于五种原因/立场中的一种或多种。是哪五种呢？

三 因为迟钝、迷茫而向他人提问；因为心怀恶意、被欲望驱使而向他人提问；因为轻视（对方）而向他人提问；因为想要了解而向他人提问；或者怀着这样的想法向他人提问：‘如果我问他问题，他能正确地回答，那就好了；如果他不能正确地回答我的问题，那么我就来为他正确地回答。’

朋友们！任何人向他人提问时，都是基于这五种原因/立场中的一种或多种。而朋友们，我正是怀着这样的想法向他人提问：‘如果我问他问题，他能正确地回答，那就好了；如果他不能正确地回答我的问题，那么我就来为他正确地回答。’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.10.7 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 5.151-200)/4.2 Āghātavagga 嫌恨品 (AN 5.161-170)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.6 Nirodhasutta 入想受灭 (AN 5.166)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Nirodhasuttaṃ

入想受灭经

☆ 白天三时（昼三时） ➾

① 晨时（ Pubbanha ）：早上六点，到十点之间，叫做午前；

② 午时（ Majjhanha ）：上午十点，到下午两点之间，叫做中午；

③ 晡时（ Sāyanha ）：下午两点，到六点之间，叫做午后。

☆ 晚上三时（夜三时） ➾

① 初夜（ Paṭhamayāma ）：晚上六点，到十点之间，叫做前夜；

② 中夜（ Majjhimayāma ）：晚上十点，到凌晨两点之间，叫做中夜；

③ 后夜（ Pacchimayāma ）：凌晨两点，到六点之间，叫做后夜。

☆ 想受灭尽定（灭尽想蕴、受蕴的禅定）之二种人 ➾

① 四果圣人（欲界）；

② 四果天人（色界之意所成身，由不还果圣者所证得）。

☆ 长老五法（称为长老之五条件） ➾

① 圆满戒律；② 多闻思修；③ 善语教导；④ 现法乐住；⑤ 漏尽解脱。

166. Tatra kho āyasmā sāriputto bhikkhū āmantesi…pe…

[Tatra kho āyasmā sāriputto bhikkhū āmantesi – “āvuso bhikkhave”ti.

〈壹、证灭尽定 ➲〉

在那里，具寿舍利弗对诸比丘说：“朋友们，诸比丘！”

“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ.

那些比丘回答具寿舍利弗：“朋友！”

Āyasmā sāriputto etadavoca –]

［一、反对三次 ➥］

具寿舍利弗这样说：

“idhāvuso, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi [samāpajjeyyapi vuṭṭhaheyyapi (sī. syā. kaṃ. pī.)] – atthetaṃ ṭhānaṃ.

“朋友们！这里，有比丘戒行圆满、定力圆满、智慧圆满，他既能入想受灭尽定，也能出定——这是可能存在的情况。

No ce diṭṭheva dhamme aññaṃ ārādheyya,

如果他在现世不能证得（阿罗汉的）完全智慧，

atikkammeva kabaḷīkārāhārabhakkhānaṃ [kabaḷiṃkārāhārabhakkhānaṃ (sī. syā. kaṃ. pī.)] devānaṃ sahabyataṃ

那么他超越了以段食为食的诸天（即欲界天）的同伴状态，

aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi – atthetaṃ ṭhānan”ti.

投生于某个意所成身（即色界天）的生命形态中，（在那里）他既能入想受灭尽定，也能出定——这也是可能存在的情况。”

Evaṃ vutte āyasmā udāyī āyasmantaṃ sāriputtaṃ etadavoca –

﹙➊ 初次反驳 ☙﹚

当他这样说时，具寿优陀夷对具寿舍利弗这样说：

“aṭṭhānaṃ kho etaṃ, āvuso sāriputta, anavakāso yaṃ

“朋友舍利弗！这是不可能的，没有这样的机会：

so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ

那个比丘超越了以段食为食的诸天的同伴状态，

aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi – natthetaṃ ṭhānan”ti.

投生于某个意所成身的生命形态中，既能入想受灭尽定，也能出定——不存在这样的情况。”

Dutiyampi kho…pe…

﹙➋ 二次反驳 ☙﹚

第二次……（重复前文）……

tatiyampi kho āyasmā sāriputto bhikkhū āmantesi –

第三次，具寿舍利弗对诸比丘说：

“idhāvuso, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi – atthetaṃ ṭhānaṃ.

“朋友们！这里，有比丘戒行圆满、定力圆满、智慧圆满，他既能入想受灭尽定，也能出定——这是可能存在的情况。

No ce diṭṭheva dhamme aññaṃ ārādheyya,

如果他在现世不能证得（阿罗汉的）完全智慧，

atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ

那么他超越了以段食为食的诸天（即欲界天）的同伴状态，

aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi – atthetaṃ ṭhānan”ti.

投生于某个意所成身（即色界天）的生命形态中，（在那里）他既能入想受灭尽定，也能出定——这也是可能存在的情况。”

Tatiyampi kho āyasmā udāyī āyasmantaṃ sāriputtaṃ etadavoca –

﹙➌ 三次反驳 ☙﹚

第三次，具寿优陀夷对具寿舍利弗这样说：

“aṭṭhānaṃ kho etaṃ, āvuso sāriputta, anavakāso yaṃ

“朋友舍利弗！这是不可能的，没有这样的机会：

so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ

那个比丘超越了以段食为食的诸天的同伴状态，

aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi – natthetaṃ ṭhānan”ti.

投生于某个意所成身的生命形态中，既能入想受灭尽定，也能出定——不存在这样的情况。”

Atha kho āyasmato sāriputtassa etadahosi –

［二、沉思不语 ➥］

那时，具寿舍利弗这样想：

“yāvatatiyakampi [yāvatatiyampi (sī. syā. pī.)] kho me āyasmā udāyī paṭikkosati,

“具寿优陀夷已经连续三次反驳我了，

na ca me koci bhikkhu anumodati.

而且没有一个比丘赞同我。

Yaṃnūnāhaṃ yena bhagavā tenupasaṅkameyyan”ti.

我现在应该到世尊那里去。”

Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami;

〈贰、世尊释疑 ➲〉

于是，具寿舍利弗前往世尊那里；

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

到了之后，顶礼世尊，坐在一边。

Ekamantaṃ nisinno kho āyasmā sāriputto bhikkhū āmantesi –

［一、反对三次 ➥］

坐在一边的具寿舍利弗（在世尊面前）对诸比丘说：

“idhāvuso, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi – atthetaṃ ṭhānaṃ.

“朋友们！这里，有比丘戒行圆满、定力圆满、智慧圆满，他既能入想受灭尽定，也能出定——这是可能存在的情况。

No ce diṭṭheva dhamme aññaṃ ārādheyya,

如果他在现世不能证得（阿罗汉的）完全智慧，

atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ

那么他超越了以段食为食的诸天（即欲界天）的同伴状态，

aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi – atthetaṃ ṭhānan”ti.

投生于某个意所成身（即色界天）的生命形态中，（在那里）他既能入想受灭尽定，也能出定——这也是可能存在的情况。”

Evaṃ vutte āyasmā udāyī āyasmantaṃ sāriputtaṃ etadavoca –

﹙➊ 初次反驳 ☙﹚

当他这样说时，具寿优陀夷对具寿舍利弗这样说：

“aṭṭhānaṃ kho etaṃ, āvuso sāriputta, anavakāso yaṃ

“朋友舍利弗！这是不可能的，没有这样的机会：

so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ

那个比丘超越了以段食为食的诸天的同伴状态，

aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi – natthetaṃ ṭhānan”ti.

投生于某个意所成身的生命形态中，既能入想受灭尽定，也能出定——不存在这样的情况。”

Dutiyampi kho…pe…

﹙➋ 二次反驳 ☙﹚

第二次……（重复前文）……

tatiyampi kho āyasmā sāriputto bhikkhū āmantesi –

第三次，具寿舍利弗对诸比丘说：

“idhāvuso, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi – atthetaṃ ṭhānaṃ.

“朋友们！这里，有比丘戒行圆满、定力圆满、智慧圆满，他既能入想受灭尽定，也能出定——这是可能存在的情况。

No ce diṭṭheva dhamme aññaṃ ārādheyya,

如果他在现世不能证得（阿罗汉的）完全智慧，

atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ

那么他超越了以段食为食的诸天（即欲界天）的同伴状态，

aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi – atthetaṃ ṭhānan”ti.

投生于某个意所成身（即色界天）的生命形态中，（在那里）他既能入想受灭尽定，也能出定——这也是可能存在的情况。”

Tatiyampi kho āyasmā udāyī āyasmantaṃ sāriputtaṃ etadavoca –

﹙➌ 三次反驳 ☙﹚

第三次，具寿优陀夷对具寿舍利弗这样说：

“aṭṭhānaṃ kho etaṃ, āvuso sāriputta, anavakāso yaṃ

“朋友舍利弗！这是不可能的，没有这样的机会：

so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ

那个比丘超越了以段食为食的诸天的同伴状态，

aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi – natthetaṃ ṭhānan”ti.

投生于某个意所成身的生命形态中，既能入想受灭尽定，也能出定——不存在这样的情况。”

Atha kho āyasmato sāriputtassa etadahosi –

［二、沉默不语 ➥］

那时，具寿舍利弗这样想：

“bhagavatopi kho me sammukhā āyasmā udāyī yāvatatiyakaṃ paṭikkosati,

“具寿优陀夷当着世尊的面，已经连续三次反驳我了；

na ca me koci bhikkhu anumodati.

而且没有一个比丘赞同我。

Yaṃnūnāhaṃ tuṇhī assan”ti.

我现在应该保持沉默。”

Atha kho āyasmā sāriputto tuṇhī ahosi.

于是，具寿舍利弗沉默了。

Atha kho bhagavā āyasmantaṃ udāyiṃ āmantesi –

［三、澄清问题 ➥］

﹙➊ 斥优陀夷 ☙﹚

这时，世尊对具寿优陀夷说：

“kaṃ pana tvaṃ, udāyi, manomayaṃ kāyaṃ paccesī”ti?

“可是，优陀夷！你所相信和理解的意所成身（的众生）是什么呢？”

“Ye te, bhante, devā arūpino saññāmayā”ti.

“大德！是指那些无色界的、由想所构成的天神。”

“Kiṃ nu kho tuyhaṃ, udāyi, bālassaIamAuthConfigassa bhaṇitena!

“优陀夷！你这愚笨无能之人的言论有什么意义呢！

Tvampi nāma bhaṇitabbaṃ maññasī”ti!

你还认为（你的话）值得说吗？”

Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi –

﹙➋ 责问阿难 ☙﹚

然后，世尊对具寿阿难说：

“atthi nāma, ānanda, theraṃ bhikkhuṃ vihesiyamānaṃ ajjhupekkhissatha.

“阿难！难道你们能对长老比丘受到诘难（烦扰）而置之不理吗？

Na hi nāma, ānanda, kāruññampi bhavissati theramhi [byattamhi (syā. kaṃ. ka.)] bhikkhumhi vihesiyamānamhī”ti.

难道说，阿难！对于正在受到诘难（烦扰）的长老比丘，你们竟然连一点悲悯之心都没有吗？”

Atha kho bhagavā bhikkhū āmantesi –

﹙➌ 世尊说明 ☙﹚

然后，世尊对诸比丘说：

“idha, bhikkhave, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi – atthetaṃ ṭhānaṃ.

“诸比丘！这里，有比丘戒行圆满、定力圆满、智慧圆满，他既能入想受灭尽定，也能出定——这是可能存在的情况。

No ce diṭṭheva dhamme aññaṃ ārādheyya,

如果他在现世不能证得（阿罗汉的）完全智慧，

atikkammeva kabaḷīkārāhārabhakkhānaṃ devānaṃ sahabyataṃ

那么他超越了以段食为食的诸天（即欲界天）的同伴状态，

aññataraṃ manomayaṃ kāyaṃ upapanno saññāvedayitanirodhaṃ samāpajjeyyāpi vuṭṭhaheyyāpi – atthetaṃ ṭhānan”ti.

投生于某个意所成身（即色界天）的生命形态中，（在那里）他既能入想受灭尽定，也能出定——这也是可能存在的情况。”

Idamavoca bhagavā.

世尊说了这番话。

Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.

善逝说完此话，从座位起身，进入了住所。

Atha kho āyasmā ānando acirapakkantassa bhagavato yenāyasmā upavāṇo tenupasaṅkami;

﹙➍ 阿难不安 ☙﹚

那时，在世尊离开后不久，具寿阿难前往具寿优波摩那（当时世尊的侍者）那里。

upasaṅkamitvā āyasmantaṃ upavāṇaṃ etadavoca –

到了之后，对具寿优波摩那这样说：

“idhāvuso upavāṇa, aññe there bhikkhū vihesenti.

“朋友优波摩那！这里有人正在诘难（烦扰）长老比丘。

Mayaṃ tena na muccāma.

我们因为（没有干预）而无法免责。

Anacchariyaṃ kho, panetaṃ āvuso upavāṇa,

然而，这并不奇怪！朋友优波摩那！

yaṃ bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito

因为世尊在午后时分（下午两点到六点）从禅坐中起来后，

etadeva ārabbha udāhareyya yathā āyasmantaṃyevettha upavāṇaṃ paṭibhāseyya.

很可能会谈及此事，也许会直接问到具寿优波摩那您。

Idāneva amhākaṃ sārajjaṃ okkantan”ti.

现在我们心中充满了担忧和畏惧。”

Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami;

〈叁、长老五法 ➲〉

然后，世尊在午后时分从禅坐中起来，前往侍者厅（讲堂）；

upasaṅkamitvā paññatte āsane nisīdi.

到了之后，在铺设好的座位上坐下。

Nisajja kho bhagavā āyasmantaṃ upavāṇaṃ etadavoca –

［一、世尊反问 ➥］

坐下后，世尊对具寿优波摩那这样说：

“Katīhi nu kho, upavāṇa, dhammehi samannāgato thero bhikkhu

“优波摩那！具足多少种法的长老比丘，

sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti?

能受到同梵行者们的喜爱、悦意、尊重和尊敬呢？”

“Pañcahi, bhante, dhammehi samannāgato thero bhikkhu

［二、侍者回答 ➥］

“大德！具足五种法的长老比丘，

sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca.

能受到同梵行者们的喜爱、悦意、尊重和尊敬。

Katamehi pañcahi?

是哪五种呢？

Idha, bhante, thero bhikkhu

大德！这里，有长老比丘，

sīlavā hoti…

[Sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati.

➊ 持戒清净，安住于守护波罗提木叉的戒律中；

Ācāragocarasampanno]

行为和活动范围都堪为楷模；

pe… samādāya sikkhati sikkhāpadesu;

[aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu;]

（重复部分）……对于微小的过失也看到怖畏，接受并学习各项学处；

bahussuto hoti…

[bahussuto hoti sutadharo sutasannicayo,

➋ 博学多闻，能忆持所闻法义，不断积累听闻；

ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ

对于那些初善、中善、后善，义理和言辞都完善的法；

kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti,]

以及宣说圆满、纯一、清净梵行的法；

pe… diṭṭhiyā suppaṭividdhā;

[tathārūpāssa dhammā bahussutā honti dhātā

（重复部分）……他都广为听闻、牢记在心、

vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā;]

口诵熟练、意善思维、以智慧彻底通达；

kalyāṇavāco hoti kalyāṇavākkaraṇo poriyā vācāya

➌ 言语贤善，措辞优雅，说话温文尔雅，

samannāgato vissaṭṭhāya

清晰明了、流畅无碍，

anelagalāya [anelagaḷāya (syā. kaṃ.)]

没有含糊不清或多余的口水，

atthassa viññāpaniyā;

能够解释法义，使人理解；

catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti

➍ 对于四种属于增上心的、带来现世安乐住的禅那，能够随愿获得、

akicchalābhī akasiralābhī;

轻易获得、无困难地获得；

āsavānaṃ khayā…

[āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ]

➎ 由于诸漏（烦恼）的灭尽，（证得）无漏的心解脱、慧解脱，

pe… sacchikatvā upasampajja viharati.

[diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.]

（重复部分）……在现世中，通过自己的无上智慧亲自证实、达到并安住于其中。

Imehi kho, bhante, pañcahi dhammehi samannāgato thero bhikkhu

确实，大德！具足这五种法的长老比丘，

sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti.

能受到同梵行者们的喜爱、悦意、尊重和尊敬。”

“Sādhu sādhu, upavāṇa! Imehi kho, upavāṇa, pañcahi dhammehi samannāgato thero bhikkhu

［三、世尊赞美 ➥］

“善哉！善哉！优波摩那！确实，优波摩那！具足这五种法的长老比丘，

sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca.

能受到同梵行者们的喜爱、悦意、尊重和尊敬。

Ime ce, upavāṇa, pañca dhammā therassa bhikkhuno na saṃvijjeyyuṃ,

优波摩那！如果长老比丘不具备这五种法，

taṃ sabrahmacārī na sakkareyyuṃ na garuṃ kareyyuṃ na māneyyuṃ na pūjeyyuṃ khaṇḍiccena pāliccena valittacatāya.

同梵行者们难道会因为他牙齿脱落、头发花白、皮肤褶皱（这些衰老的迹象）而恭敬他、尊重他、尊崇他、供养他吗？

Yasmā ca kho, upavāṇa, ime pañca dhammā therassa bhikkhuno saṃvijjanti,

但是，优波摩那！正因为长老比丘具备这五种法，

tasmā taṃ sabrahmacārī sakkaronti garuṃ karonti mānenti pūjentī”ti.

所以同梵行者们才恭敬他、尊重他、尊崇他、供养他！”

Chaṭṭhaṃ.

入想受灭经 ～嫌恨品‧第六经终

～《增支部经典‧五集‧五十经篇之四‧嫌恨品‧Nirodhasutta 入想受灭经》(AN 5.166)

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 5.151-200)/4.2 Āghātavagga 嫌恨品 (AN 5.161-170)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.7 Codanāsutta 谏诲五法 (AN 5.167)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Codanāsuttaṃ

167. Tatra kho āyasmā sāriputto bhikkhū āmantesi – “codakena, āvuso, bhikkhunā paraṃ codetukāmena pañca dhamme ajjhattaṃ upaṭṭhāpetvā paro codetabbo”.

“Katame pañca? Kālena vakkhāmi, no akālena; bhūtena vakkhāmi, no abhūtena; saṇhena vakkhāmi, no pharusena; atthasaṃhitena vakkhāmi, no anatthasaṃhitena; mettacitto [mettacittena (sī. pī. ka.) cūḷava. 400 passitabbaṃ] vakkhāmi, no dosantaro [dosantarena (sī. pī. ka.)]. Codakena, āvuso, bhikkhunā paraṃ codetukāmena ime pañca dhamme ajjhattaṃ upaṭṭhāpetvā paro codetabbo.

“Idhāhaṃ, āvuso, ekaccaṃ puggalaṃ passāmi akālena codiyamānaṃ no kālena kupitaṃ, abhūtena codiyamānaṃ no bhūtena kupitaṃ, pharusena codiyamānaṃ no saṇhena kupitaṃ, anatthasaṃhitena codiyamānaṃ no atthasaṃhitena kupitaṃ, dosantarena codiyamānaṃ no mettacittena kupitaṃ.

“Adhammacuditassa, āvuso, bhikkhuno pañcahākārehi avippaṭisāro upadahātabbo [upadahitabbo (sī. syā. pī.)] – ‘akālenāyasmā cudito no kālena, alaṃ te avippaṭisārāya; abhūtenāyasmā cudito no bhūtena, alaṃ te avippaṭisārāya; pharusenāyasmā cudito no saṇhena, alaṃ te avippaṭisārāya; anatthasaṃhitenāyasmā cudito no atthasaṃhitena, alaṃ te avippaṭisārāya; dosantarenāyasmā cudito no mettacittena, alaṃ te avippaṭisārāyā’ti. Adhammacuditassa, āvuso, bhikkhuno imehi pañcahākārehi avippaṭisāro upadahātabbo.

“Adhammacodakassa, āvuso, bhikkhuno pañcahākārehi vippaṭisāro upadahātabbo – ‘akālena te, āvuso, codito [cudito (sī. syā. pī.)] no kālena, alaṃ te vippaṭisārāya; abhūtena te, āvuso, codito no bhūtena, alaṃ te vippaṭisārāya; pharusena te, āvuso, codito no saṇhena, alaṃ te vippaṭisārāya; anatthasaṃhitena te, āvuso, codito no atthasaṃhitena, alaṃ te vippaṭisārāya; dosantarena te, āvuso, codito no mettacittena, alaṃ te vippaṭisārāyā’ti. Adhammacodakassa, āvuso, bhikkhuno imehi pañcahākārehi vippaṭisāro upadahātabbo. Taṃ kissa hetu? Yathā na aññopi bhikkhu abhūtena codetabbaṃ maññeyyāti.

“Idha panāhaṃ, āvuso, ekaccaṃ puggalaṃ passāmi kālena codiyamānaṃ no akālena kupitaṃ, bhūtena codiyamānaṃ no abhūtena kupitaṃ, saṇhena codiyamānaṃ no pharusena kupitaṃ, atthasaṃhitena codiyamānaṃ no anatthasaṃhitena kupitaṃ, mettacittena codiyamānaṃ no dosantarena kupitaṃ.

“Dhammacuditassa, āvuso, bhikkhuno pañcahākārehi vippaṭisāro upadahātabbo – ‘kālenāyasmā cudito no akālena, alaṃ te vippaṭisārāya; bhūtenāyasmā cudito no abhūtena, alaṃ te vippaṭisārāya; saṇhenāyasmā cudito no pharusena, alaṃ te vippaṭisārāya; atthasaṃhitenāyasmā cudito no anatthasaṃhitena, alaṃ te vippaṭisārāya; mettacittenāyasmā cudito no dosantarena, alaṃ te vippaṭisārāyā’ti. Dhammacuditassa, āvuso, bhikkhuno imehi pañcahākārehi vippaṭisāro upadahātabbo.

“Dhammacodakassa, āvuso, bhikkhuno pañcahākārehi avippaṭisāro upadahātabbo – ‘kālena te, āvuso, codito no akālena, alaṃ te avippaṭisārāya; bhūtena te, āvuso, codito no abhūtena, alaṃ te avippaṭisārāya; saṇhena te, āvuso, codito no pharusena, alaṃ te avippaṭisārāya; atthasaṃhitena te, āvuso, codito no anatthasaṃhitena, alaṃ te avippaṭisārāya; mettacittena te, āvuso, codito no dosantarena, alaṃ te avippaṭisārāyā’ti. Dhammacodakassa, āvuso, bhikkhuno imehi pañcahākārehi avippaṭisāro upadahātabbo. Taṃ kissa hetu? Yathā aññopi bhikkhu bhūtena coditabbaṃ maññeyyāti.

“Cuditena, āvuso, puggalena dvīsu dhammesu patiṭṭhātabbaṃ – sacce ca, akuppe ca. Maṃ cepi [pañcahi (syā. ka.)], āvuso, pare codeyyuṃ kālena vā akālena vā bhūtena vā abhūtena vā saṇhena vā pharusena vā atthasaṃhitena vā anatthasaṃhitena vā mettacittā [mettacittena (sī. pī. ka.) ma. ni. 1.227 passitabbaṃ] vā dosantarā [dosantarena (sī. pī. ka.)] vā, ahampi dvīsuyeva dhammesu patiṭṭhaheyyaṃ – sacce ca, akuppe ca. Sace jāneyyaṃ – ‘attheso mayi dhammo’ti, ‘atthī’ti naṃ vadeyyaṃ – ‘saṃvijjateso mayi dhammo’ti. Sace jāneyyaṃ – ‘nattheso mayi dhammo’ti, ‘natthī’ti naṃ vadeyyaṃ – ‘neso dhammo mayi saṃvijjatī’ti.

“Evampi kho te [evampi kho (ka.)], sāriputta, vuccamānā atha ca panidhekacce moghapurisā na padakkhiṇaṃ gaṇhantī”ti.

“Ye te, bhante, puggalā assaddhā jīvikatthā na saddhā agārasmā anagāriyaṃ pabbajitā saṭhā māyāvino ketabino [keṭubhino (sī. syā. kaṃ. pī.)] uddhatā unnaḷā capalā mukharā vikiṇṇavācā indriyesu aguttadvārā bhojane amattaññuno jāgariyaṃ ananuyuttā sāmaññe anapekkhavanto sikkhāya na tibbagāravā bāhulikā sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā kusītā hīnavīriyā muṭṭhassatino asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, te mayā evaṃ vuccamānā na padakkhiṇaṃ gaṇhanti.

“Ye pana te, bhante, kulaputtā saddhā agārasmā anagāriyaṃ pabbajitā asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā indriyesu guttadvārā bhojane mattaññuno jāgariyaṃ anuyuttā sāmaññe apekkhavanto sikkhāya tibbagāravā na bāhulikā na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā āraddhavīriyā pahitattā upaṭṭhitassatino sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te mayā evaṃ vuccamānā padakkhiṇaṃ gaṇhantīti.

“Ye te, sāriputta, puggalā assaddhā jīvikatthā na saddhā agārasmā anagāriyaṃ pabbajitā saṭhā māyāvino ketabino uddhatā unnaḷā capalā mukharā vikiṇṇavācā indriyesu aguttadvārā bhojane amattaññuno jāgariyaṃ ananuyuttā sāmaññe anapekkhavanto sikkhāya na tibbagāravā bāhulikā sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā kusītā hīnavīriyā muṭṭhassatino asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, tiṭṭhantu te.

“Ye pana, te sāriputta, kulaputtā saddhā agārasmā anagāriyaṃ pabbajitā asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā indriyesu guttadvārā bhojane mattaññuno jāgariyaṃ anuyuttā sāmaññe apekkhavanto sikkhāya tibbagāravā na bāhulikā na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā āraddhavīriyā pahitattā upaṭṭhitassatino sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te tvaṃ, sāriputta, vadeyyāsi. Ovada, sāriputta, sabrahmacārī; anusāsa, sāriputta, sabrahmacārī – ‘asaddhammā vuṭṭhāpetvā saddhamme patiṭṭhāpessāmi sabrahmacārī’ti. Evañhi te, sāriputta, sikkhitabban”ti. Sattamaṃ.

☸---------------------------------------------------------------------

一百六十七 谏诲五法

一 在那个地方，尊者舍利弗对诸位比丘说：“朋友们！要谏诲他人的比丘，如果想要谏诲他人，必须在内心先生起五种法，才可以谏诲他人。是哪五种呢？

二 我必须在适当的时候说，不是在不适当的时候。我必须说真实的话，不说不真实的话。我必须用温柔的话说，不用粗暴的话。我必须为了对方的利益而说，不是为了无益。我必须怀着慈爱的心说，不是怀着嗔恨心。

朋友们！要谏诲他人的比丘，如果想要谏诲他人，必须在内心先生起这五种法，才可以谏诲他人。

三 朋友们！我看到世间有一种人，在不适当的时候被谏诲，而不是在适当的时候，因而被激怒。被不真实的话谏诲，而不是被真实的话，因而被激怒。被粗暴的话谏诲，而不是温柔的话，因而被激怒。被无益的话谏诲，而不是为了利益，因而被激怒。被怀着嗔恨心谏诲，而不是怀着慈爱的心，因而被激怒。

四 朋友们！对比丘不如法的谏诲，应该生起五种情况的不后悔。即是：‘尊者在不适当的时候被谏诲，而不是在适当的时候，对此你不需要后悔。尊者被不真实的话谏诲，而不是被真实的话，对此你不需要后悔。尊者被粗暴的话谏诲，而不是温柔的话，对此你不需要后悔。尊者被无益的话谏诲，而不是为了利益，对此你不需要后悔。尊者被怀着嗔恨心谏诲，而不是怀着慈爱的心，对此你不需要后悔。’

朋友们！被不如法谏诲的比丘，应该生起这五种情况的不后悔。

五 朋友们！对于不如法谏诲的比丘，应该生起五种情况的后悔。即是：‘朋友，你在不适当的时候谏诲他人，而不是在适当的时候，你对此必须后悔。朋友，你用不真实的话谏诲他人，而不是用真实的话，你对此必须后悔。朋友，你用粗暴的话谏诲他人，而不是温柔的话，你对此必须后悔。朋友，你用无益的话谏诲他人，而不是为了利益，你对此必须后悔。朋友，你怀着嗔恨心谏诲他人，而不是怀着慈爱的心，你对此必须后悔。’

朋友们！对于不如法谏诲的比丘，应该生起这五种情况的后悔。这是为什么呢？是为了让其他比丘，不要认为可以用不真实的话去谏诲他人。

六 再者，朋友们！我看到世间有一种人，在适当的时候被谏诲，而不是在不适当的时候，因而被激怒。被真实的话谏诲，而不是被不真实的话，因而被激怒。被温柔的话谏诲，而不是被粗暴的话，因而被激怒。被为了利益而谏诲，而不是无益的话，因而被激怒。被怀着慈爱的心谏诲，而不是怀着嗔恨心，因而被激怒。

七 朋友们！被如法谏诲的比丘，应该生起五种情况的后悔。即是：‘尊者在适当的时候谏诲，而不是在不适当的时候，这（我的过失）是必须后悔的。尊者用真实的话谏诲，而不是用不真实的话，这是必须后悔的。尊者用温柔的话谏诲，而不是用粗暴的话，这是必须后悔的。尊者为了利益而教诲，而不是为了无益，这是必须后悔的。尊者怀着慈爱的心谏诲，而不是怀着嗔恨心，这是必须后悔的。’

朋友们！被如法谏诲的比丘，应该生起这五种情况的后悔。

八 朋友们！对于如法谏诲的比丘，应该生起五种情况的不后悔。即是：‘朋友，你在适当的时候谏诲他人，而不是在不适当的时候，对此不需要后悔。朋友，你用真实的话谏诲他人，而不是用不真实的话，对此不需要后悔。朋友，你用温柔的话谏诲他人，而不是粗暴的话，对此不需要后悔。朋友，你为了利益而谏诲他人，而不是无益的话，对此不需要后悔。朋友，你怀着慈爱的心谏诲他人，而不是怀着嗔恨心，对此不需要后悔。’

朋友们！对于如法谏诲的比丘，必须生起这五种情况的不后悔。这是为什么呢？是为了让其他比丘，认为可以用真实的话去谏诲他人。

九 朋友们！被谏诲的人，可以安住于两种法中，即是真实与（心）不动摇。朋友们！如果别人谏诲我，或在适当的时候、或在不适当的时候，或用真实的话、或用不真实的话，或用温柔的话、或用粗暴的话，或为了利益、或为了无益，或怀着慈爱的心、或怀着嗔恨心而做，我也同样应该安住于两种法中，即是真实与（心）不动摇。如果知道我确实有这种（过失之）法，就应该告诉他：‘确实，我有这种法。’如果知道我没有这种（过失之）法，就应该告诉他：‘不是的，我没有这种法。’

十 ［世尊指示说：］“舍利弗！你虽然这样说，世间上却有一类愚痴的人，不恭敬地信受。”

十一 “大德！有些个人没有信心，是为了谋生而不是因为信仰而出家，他们谄媚、诳骗、狡诈、掉举、傲慢、轻浮、多话而说话不谨慎，不守护感官之门（根门），饮食不知节制，不精勤于保持醒觉，不向往沙门（修行者）的德行，对学习教诫不深切敬重，（物质上）多积蓄，（戒行上）松懈而喜欢（勉励）混杂于众人，不勤于远离（尘嚣），懒惰而缺乏精进，失去正念，缺乏正知而心不定，心意迷乱、没有智慧、像（不能辨别好坏的）愚笨绵羊一样，这些人对我所作的这样的话，虽然（可能）不恭敬地信受；然而，大德！那些善男子，因为信仰而出家，不谄媚、不诳骗、不狡诈、不掉举、不傲慢、不轻浮、不多话，不说不谨慎的话，守护感官之门，饮食知道节制，精勤于保持醒觉，向往沙门的德行，对学习教诫深切敬重，（物质上）不多积蓄，在（戒行上）不松懈，不喜欢（勉励）混杂于众人，勤于远离（尘嚣），发起精进，（为法）不惜身命，正念现前，具足正知而心安定，心能专注一境、有智慧而不像愚笨绵羊，这些人对我所作的这样的话，都会恭敬地信受。”

十二 “舍利弗！那些个人，没有信心，是为了谋生而不是因为信仰而出家，他们谄媚、诳骗、狡诈、掉举、傲慢、轻浮、多话而说话不谨慎，不守护感官之门，饮食不知节制，不精勤于保持醒觉，不向往沙门的德行，对学习教诫不深切敬重，（物质上）多积蓄，（戒行上）松懈而喜欢（勉励）混杂于众人，不勤于远离（尘嚣），懒惰而缺乏精进，失去正念，缺乏正知而心不定，心意迷乱、没有智慧、像愚笨绵羊一样，这些人就（先）放在一边吧。然而，舍利弗！那些善男子，因为信仰而出家，不谄媚、不诳骗、不狡诈、不掉举、不傲慢、不轻浮、不多话，不说不谨慎的话，守护感官之门，饮食知道节制，精勤于保持醒觉，向往沙门的德行，对学习教诫深切敬重，（物质上）不多积蓄，在（戒行上）不松懈，不喜欢（勉励）混杂于众人，勤于远离（尘嚣），发起精进，（为法）不惜身命，正念现前，具足正知而心安定，心能专注一境、有智慧而非愚笨绵羊的这些人，舍利弗！你可以对他们说。舍利弗！要这样想：‘我要让同修们从不善法中出来，让他们安住于正法。’去教授同修们吧！舍利弗！去教诫同修们吧！

舍利弗！你应当这样学习。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 5.151-200)/4.2 Āghātavagga 嫌恨品 (AN 5.161-170)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.8 Sīlasutta 具戒 (AN 5.168)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Sīlasuttaṃ

168. Tatra kho āyasmā sāriputto bhikkhū āmantesi – “dussīlassa, āvuso, sīlavipannassa hatūpaniso hoti sammāsamādhi; sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ; yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo; nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ. Seyyathāpi, āvuso, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṃ gacchati, tacopi …pe… pheggupi… sāropi na pāripūriṃ gacchati. Evamevaṃ kho, āvuso, dussīlassa sīlavipannassa hatūpaniso hoti sammāsamādhi; sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ; yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo; nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ.

“Sīlavato, āvuso, sīlasampannassa upanisasampanno hoti sammāsamādhi; sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ; yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo; nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanaṃ. Seyyathāpi, āvuso, rukkho, sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṃ gacchati, tacopi…pe… pheggupi… sāropi pāripūriṃ gacchati. Evamevaṃ kho, āvuso, sīlavato sīlasampannassa upanisasampanno hoti sammāsamādhi; sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ; yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo; nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanan”ti [a. ni. 5.168; 6.50; 7.65]. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

一百六十八 具戒

一 在那个地方，舍利弗对诸位比丘说……。

二 “朋友们！破戒、坏戒的人，正定的基础就被毁坏了；没有正定的时候，毁坏正定的人，如实知见的基础就被毁坏了；没有如实知见的时候，毁坏如实知见的人，厌离、离欲的基础就被毁坏了；没有厌离、离欲的时候，毁坏厌离、离欲的人，解脱知见的基础就被毁坏了。

三 朋友们！譬如树的枝叶毁坏了，它的嫩芽（或外皮）也不能生长圆满，树皮……乃至……木心也不能生长圆满。正是这样，朋友们！破戒、坏戒的人，正定的基础就被毁坏了；没有正定的时候，毁坏正定的人，如实知见的基础就被毁坏了；没有如实知见的时候，毁坏如实知见的人，厌离、离欲的基础就被毁坏了；没有厌离、离欲的时候，毁坏厌离、离欲的人，解脱知见的基础就被毁坏了。

四 朋友们！持戒、具足戒律的人，正定的基础就圆满具足了；有正定的时候，圆满具足正定的人，如实知见的基础就圆满具足了；有如实知见的时候，圆满具足如实知见的人，厌离、离欲的基础就圆满具足了；有厌离、离欲的时候，圆满具足厌离、离欲的人，解脱知见的基础就圆满具足了。

五 朋友们！譬如树的枝叶圆满具足，它的嫩芽（或外皮）也能生长圆满，树皮……乃至……木心也都能生长圆满。正是这样，朋友们！持戒、具足戒律的人，正定的基础就圆满具足了；有正定的时候，圆满具足正定的人，如实知见的基础就圆满具足了；有如实知见的时候，圆满具足如实知见的人，厌离、离欲的基础就圆满具足了；有厌离、离欲的时候，圆满具足厌离、离欲的人，解脱知见的基础就圆满具足了。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 5.151-200)/4.2 Āghātavagga 嫌恨品 (AN 5.161-170)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.9 Khippanisantisutta 速知善法 (AN 5.169)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Khippanisantisuttaṃ

169. Atha kho āyasmā ānando yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ [sārāṇīyaṃ (sī. syā. kaṃ. pī.)] vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando āyasmantaṃ sāriputtaṃ etadavoca –

“Kittāvatā nu kho, āvuso sāriputta, bhikkhu khippanisanti ca hoti, kusalesu dhammesu suggahitaggāhī ca, bahuñca gaṇhāti, gahitañcassa nappamussatī”ti? “Āyasmā kho ānando bahussuto. Paṭibhātu āyasmantaṃyeva ānandan”ti. “Tenahāvuso sāriputta, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti. “Evamāvuso”ti kho āyasmā sāriputto āyasmato ānandassa paccassosi. Āyasmā ānando etadavoca –

“Idhāvuso sāriputta, bhikkhu atthakusalo ca hoti, dhammakusalo ca, byañjanakusalo ca, niruttikusalo ca, pubbāparakusalo ca. Ettāvatā kho, āvuso sāriputta, bhikkhu khippanisanti ca hoti kusalesu dhammesu, suggahitaggāhī ca, bahuñca gaṇhāti, gahitañcassa nappamussatī”ti. “Acchariyaṃ, āvuso! Abbhutaṃ, āvuso!! Yāva subhāsitaṃ cidaṃ āyasmatā ānandena. Imehi ca mayaṃ pañcahi dhammehi samannāgataṃ āyasmantaṃ ānandaṃ dhārema – ‘āyasmā ānando atthakusalo dhammakusalo byañjanakusalo niruttikusalo pubbāparakusalo’”ti. Navamaṃ.

☸---------------------------------------------------------------------

一百六十九 速知善法

一 那时，尊者阿难前往尊者舍利弗的住处。到了之后，与尊者舍利弗互相问候，交换了令人欢喜和值得纪念的话之后，在一旁坐下。在一旁坐下的尊者阿难，对尊者舍利弗这样说：

二 “朋友，舍利弗！比丘要具备哪些条件，才能快速理解善法？并且能很好地把握（善法），把握得多，而且把握住的不会忘记呢？”

“尊者阿难是博学多闻的。请尊者阿难凭您的辩才来说吧！”

“既然如此，朋友，舍利弗！请仔细听，好好放在心上！我要说了。”

尊者舍利弗回答尊者阿难：“是的，朋友。”尊者阿难说：

三 “朋友，舍利弗！在此（佛法中），有比丘善于理解义理（atthakusalo）、又善于理解法（dhammakusalo）、又善于理解文句（byañjanakusalo）、又善于理解语言的解释（niruttikusalo）、又善于理解（文句的）前后关联（pubbāparakusalo）。朋友，舍利弗！比丘具备了这些条件，就能快速理解善法，并且能很好地把握，把握得多，而且把握住的不忘记。”

“朋友！稀有啊！朋友！前所未有啊！尊者阿难说得多么好啊！我们认为尊者阿难就具足了这五种法：即是尊者阿难善于理解义理、善于理解法、善于理解文句、善于理解语言的解释、善于理解（文句的）前后关联。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.23 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 5.151-200)/4.2 Āghātavagga 嫌恨品 (AN 5.161-170)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.10 Bhaddajisutta 具寿跋陀耆 (AN 5.170)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Bhaddajisuttaṃ

尊者跋陀耆

170. Ekaṃ samayaṃ āyasmā ānando kosambiyaṃ viharati ghositārāme.

那时，尊者阿难住在憍赏弥的瞿师罗园。

Atha kho āyasmā bhaddaji yenāyasmā ānando tenupasaṅkami;

那时，尊者跋陀耆前往尊者阿难的住处，

upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi.

到了之后，与尊者阿难互相问候，

Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.

交换了令人欢喜和值得纪念的话之后，

Ekamantaṃ nisinnaṃ kho āyasmantaṃ bhaddajiṃ āyasmā ānando etadavoca –

在一旁坐下，尊者阿难对坐在一旁的跋陀耆说：

“kiṃ nu kho, āvuso bhaddaji,

“朋友，跋陀耆！

dassanānaṃ aggaṃ,

① 见到的事物中，什么是最殊胜的呢？

kiṃ savanānaṃ aggaṃ,

② 听到的声音中，什么是最殊胜的呢？

kiṃ sukhānaṃ aggaṃ,

③ 感受的快乐中，什么是最殊胜的呢？

kiṃ saññānaṃ aggaṃ,

④ 产生的想念中，什么是最殊胜的呢？

kiṃ bhavānaṃ aggan”ti?

⑤ 存在的状态中，什么是最殊胜的呢？”

“Atthāvuso, brahmā

➊ “朋友！有一位梵天，

abhibhū anabhibhūto aññadatthudaso vasavattī,

他能胜伏（他人），不被他人胜伏，能见到一切，得自在，

yo taṃ brahmānaṃ passati,

见到那位梵天，

idaṃ dassanānaṃ aggaṃ.

这是见到的事物中最殊胜的。

Atthāvuso, ābhassarā nāma devā

➋ 朋友！有名为‘光音天’的诸天神，

sukhena abhisannā parisannā.

他们完全沉浸在殊胜的快乐中，快乐遍满全身，

Te kadāci karahaci udānaṃ udānenti –

他们在某个时候或某个地方会发出感叹语：

‘aho sukhaṃ, aho sukhan’ti!

‘啊！多么快乐啊！啊！多么快乐啊！’

Yo taṃ saddaṃ suṇāti, idaṃ savanānaṃ aggaṃ.

听到那个声音，这是听到的声音中最殊胜的。

Atthāvuso, subhakiṇhā nāma devā.

➌ 朋友！有名为‘遍净天’的诸天神，

Te santaṃyeva tusitā sukhaṃ paṭivedenti,

他们体验着那寂静、满足的快乐，

idaṃ sukhānaṃ aggaṃ.

这是感受的快乐中最殊胜的。

Atthāvuso, ākiñcaññāyatanūpagā devā, idaṃ saññānaṃ aggaṃ.

➍ 朋友！有生在无所有处天的诸天神，这是想念中最殊胜的。

Atthāvuso, nevasaññānāsaññāyatanūpagā devā, idaṃ bhavānaṃ aggan”ti.

➎ 朋友！有生在非想非非想处天的诸天神，这是存在状态中最殊胜的。”

“Sameti kho idaṃ āyasmato bhaddajissa, yadidaṃ bahunā janenā”ti?

“尊者跋陀耆所说的，确实符合大多数人的看法。”

“Āyasmā kho, ānando, bahussuto.

“尊者阿难，您是博学多闻的。

Paṭibhātu āyasmantaṃyeva ānandan”ti.

请尊者阿难，凭您的辩才来说吧！”

“Tenahāvuso bhaddaji, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti.

“既然这样，朋友，跋陀耆！请仔细听，好好放在心上！我要说了。”

“Evamāvuso”ti kho āyasmā bhaddaji āyasmato ānandassa paccassosi.

尊者跋陀耆回答尊者阿难：“是的，朋友。”

Āyasmā ānando etadavoca –

尊者阿难说：

“Yathā passato kho, āvuso, anantarā āsavānaṃ khayo hoti, idaṃ dassanānaṃ aggaṃ.

“朋友！① 随着如实地见到（法），紧接着就有诸烦恼（漏）的灭尽，这是见到的事物中最殊胜的。

Yathā suṇato anantarā āsavānaṃ khayo hoti, idaṃ savanānaṃ aggaṃ.

② 随着如实地听闻（法），紧接着就有诸烦恼的灭尽，这是听到的声音中最殊胜的。

Yathā sukhitassa anantarā āsavānaṃ khayo hoti, idaṃ sukhānaṃ aggaṃ.

③ 随着体验到（某种）快乐，紧接着就有诸烦恼的灭尽，这是感受的快乐中最殊胜的。

Yathā saññissa anantarā āsavānaṃ khayo hoti, idaṃ saññānaṃ aggaṃ.

④ 随着有了（某种）想念，紧接着就有诸烦恼的灭尽，这是想念中最殊胜的。

Yathā bhūtassa anantarā āsavānaṃ khayo hoti, idaṃ bhavānaṃ aggan”ti.

⑤ 随着处在（某种）存在状态，紧接着就有诸烦恼的灭尽，这是存在状态中最殊胜的。”

Dasamaṃ.

尊者跋陀耆 ～嫌恨品‧第十经终

～《增支部经典‧五集‧Bhaddajisutta 尊者跋陀耆》(AN 5.170)

Āghātavaggo dutiyo.

第二 嫌恨品（终）

Tassuddānaṃ –

此品（十经）摄颂曰：

Dve āghātavinayā, sākacchā sājīvato pañhaṃ pucchā;

（一）（二）嫌恨除去有二、（三）论议、（四）共住、（五）反问、

Nirodho codanā, sīlaṃ nisanti bhaddajīti.

（六）想受灭、（七）谏诲、（八）戒、（九）速知、（十）跋陀耆。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 5.151-200)/4.3 Upāsakavagga 优婆塞品 (AN 5.171-180)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3.1 Sārajjasutta 五法怖畏 (AN 5.171)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(18) 3. Upāsakavaggo

1. Sārajjasuttaṃ

171. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Pañcahi, bhikkhave, dhammehi samannāgato upāsako sārajjaṃ okkanto hoti. Katamehi pañcahi? Pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, surāmerayamajjapamādaṭṭhāyī hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato upāsako sārajjaṃ okkanto hoti.

“Pañcahi, bhikkhave, dhammehi samannāgato upāsako visārado hoti. Katamehi pañcahi? Pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato upāsako visārado hotī”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第十八 优婆塞品

一百七十一 五法怖畏

一 那时，世尊住在舍卫城的祇树给孤独园。在那里，世尊对诸位比丘说：“诸位比丘！”那些比丘回答世尊：“大德！”世尊说：

二 “诸位比丘！具足五种法的优婆塞（在家男弟子），会陷入怖畏之中。是哪五种呢？

即是：杀生，偷盗（不与取），邪淫（邪欲行），说谎（虚诳语），饮酒（导致放逸的谷酒、果酒等）。

诸位比丘！具足这五种法的优婆塞，会陷入怖畏之中。

三 诸位比丘！具足五种法的优婆塞，是无所畏惧的。是哪五种呢？

即是：远离杀生，远离偷盗（不与取），远离邪淫（邪欲行），远离说谎（虚诳语），远离饮酒（导致放逸的谷酒、果酒等）。

诸位比丘！具足这五种法的优婆塞，是无所畏惧的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 5.151-200)/4.3 Upāsakavagga 优婆塞品 (AN 5.171-180)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3.2 Visāradasutta 无畏住家 (AN 5.172)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Visāradasuttaṃ

172. “Pañcahi, bhikkhave, dhammehi samannāgato upāsako avisārado agāraṃ ajjhāvasati. Katamehi pañcahi? Pāṇātipātī hoti…pe… surāmerayamajjapamādaṭṭhāyī hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato upāsako avisārado agāraṃ ajjhāvasati.

“Pañcahi, bhikkhave, dhammehi samannāgato upāsako visārado agāraṃ ajjhāvasati. Katamehi pañcahi? Pāṇātipātā paṭivirato hoti…pe… surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato upāsako visārado agāraṃ ajjhāvasatī”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

一百七十二 无畏住家

一 “诸位比丘！具足五种法的优婆塞，不是无所畏惧地居家生活。是哪五种呢？

即是：杀生……等等……饮酒（导致放逸的谷酒、果酒等）。

诸位比丘！具足这五种法的优婆塞，不是无所畏惧地居家生活。

二 诸位比丘！具足五种法的优婆塞，是无所畏惧地居家生活。是哪五种呢？

即是：远离杀生……等等……远离饮酒（导致放逸的谷酒、果酒等）。

诸位比丘！具足这五种法的优婆塞，是无所畏惧地居家生活。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 5.151-200)/4.3 Upāsakavagga 优婆塞品 (AN 5.171-180)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3.3 Nirayasutta 地狱五法 (AN 5.173)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Nirayasuttaṃ

173. “Pañcahi, bhikkhave, dhammehi samannāgato upāsako yathābhataṃ nikkhitto evaṃ niraye. Katamehi pañcahi? Pāṇātipātī hoti…pe… surāmerayamajjapamādaṭṭhāyī hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato upāsako yathābhataṃ nikkhitto evaṃ niraye.

“Pañcahi, bhikkhave, dhammehi samannāgato upāsako yathābhataṃ nikkhitto evaṃ sagge. Katamehi pañcahi? Pāṇātipātā paṭivirato hoti…pe… surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato upāsako yathābhataṃ nikkhitto evaṃ sagge”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

一百七十三 地狱五法

一 “诸位比丘！具足五种法的优婆塞，就像被带来投入一样堕入地狱。是哪五种呢？

即是：杀生……等等……饮酒（导致放逸的谷酒、果酒等）。

诸位比丘！具足这五种法的优婆塞，就像被带来投入一样堕入地狱。

二 诸位比丘！具足五种法的优婆塞，就像被带来安置一样生到天界。是哪五种呢？

即是远离杀生……等等……远离饮酒（导致放逸的谷酒、果酒等）。

诸位比丘！具足这五种法的优婆塞，就像被带来安置一样生到天界。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 5.151-200)/4.3 Upāsakavagga 优婆塞品 (AN 5.171-180)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3.4 Verasutta 五种怖怨 (AN 5.174)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Verasuttaṃ

174. Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca –

“Pañca, gahapati, bhayāni verāni appahāya ‘dussīlo’ iti vuccati, nirayañca upapajjati. Katamāni pañca? Pāṇātipātaṃ, adinnādānaṃ, kāmesumicchācāraṃ, musāvādaṃ, surāmerayamajjapamādaṭṭhānaṃ – imāni kho, gahapati, pañca bhayāni verāni appahāya ‘dussīlo’ iti vuccati, nirayañca upapajjati.

“Pañca, gahapati, bhayāni verāni pahāya ‘sīlavā’ iti vuccati, sugatiñca upapajjati. Katamāni pañca? Pāṇātipātaṃ, adinnādānaṃ, kāmesumicchācāraṃ, musāvādaṃ, surāmerayamajjapamādaṭṭhānaṃ – imāni kho, gahapati, pañca bhayāni verāni pahāya ‘sīlavā’ iti vuccati, sugatiñca upapajjati.

“Yaṃ, gahapati, pāṇātipātī pāṇātipātapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti, pāṇātipātā paṭivirato neva diṭṭhadhammikaṃ bhayaṃ veraṃ pasavati, na samparāyikaṃ bhayaṃ veraṃ pasavati, na cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. Pāṇātipātā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti.

“Yaṃ, gahapati, adinnādāyī…pe….

“Yaṃ, gahapati, kāmesumicchācārī…pe….

“Yaṃ, gahapati, musāvādī…pe….

“Yaṃ, gahapati, surāmerayamajjapamādaṭṭhāyī surāmerayamajjapamādaṭṭhānapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti, surāmerayamajjapamādaṭṭhānā paṭivirato neva diṭṭhadhammikaṃ bhayaṃ veraṃ pasavati, na samparāyikaṃ bhayaṃ veraṃ pasavati, na cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. Surāmerayamajjapamādaṭṭhānā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hotī”ti.

“Yo pāṇamatipāteti, musāvādañca bhāsati;

Loke adinnaṃ ādiyati, paradārañca gacchati;

Surāmerayapānañca, yo naro anuyuñjati.

“Appahāya pañca verāni, dussīlo iti vuccati;

Kāyassa bhedā duppañño, nirayaṃ sopapajjati.

“Yo pāṇaṃ nātipāteti, musāvādaṃ na bhāsati;

Loke adinnaṃ nādiyati, paradāraṃ na gacchati;

Surāmerayapānañca, yo naro nānuyuñjati.

“Pahāya pañca verāni, sīlavā iti vuccati;

Kāyassa bhedā sappañño, sugatiṃ sopapajjatī”ti. catutthaṃ;

☸---------------------------------------------------------------------

一百七十四 五种怖怨

一 那时，给孤独长者前往世尊的住处，到了之后，向世尊行礼问候，然后在一旁坐下。世尊对坐在一旁的给孤独长者说：

二 “长者！如果不舍断五种怖畏和怨恨，就称为‘没有持戒’，并且会生到地狱。是哪五种呢？

即是：杀生，偷盗（不与取），邪淫（邪欲行），说谎（虚诳语），以及饮酒（导致放逸的谷酒、果酒等）。

长者！如果不舍断这五种怖畏和怨恨，就称为‘没有持戒’，并且会生到地狱。

三 长者！如果舍断了五种怖畏和怨恨，就称为‘具足戒行’，并且会生到善道（好的去处）。是哪五种呢？

即是：杀生，偷盗（不与取），邪淫（邪欲行），说谎（虚诳语），以及饮酒（导致放逸的谷酒、果酒等）。

四 长者！杀生的人，因为杀生的缘故，在现世（今生）也会产生怖畏和怨恨，在未来世也会产生怖畏和怨恨，并且会感受内心的痛苦和忧愁。因为远离了杀生，就不会在现世产生怖畏和怨恨，也不会在未来世产生怖畏和怨恨，（并且）不会感受内心的痛苦和忧愁。对于远离杀生的人来说，像这样的怖畏和怨恨就得以平息了。

五 长者！偷盗（不与取）的人……长者！邪淫（邪欲行）的人……长者！说谎（虚诳语）的人……长者！饮酒（导致放逸的谷酒、果酒等）的人，因为饮酒导致放逸的缘故，在现世也会产生怖畏和怨恨，在未来世也会产生怖畏和怨恨，并且会感受内心的痛苦和忧愁。远离了饮酒（导致放逸的谷酒、果酒等），就不会在现世产生怖畏和怨恨，也不会在未来世产生怖畏和怨恨。（并且）不会感受内心的痛苦和忧愁。对于远离饮酒导致放逸的人来说，像这样的怖畏和怨恨就得以平息了。”

杀害诸生命， 又说虚假语，

世间不与取， 又侵犯他人妻；

沉溺于饮酒， 放纵之人行此事。

不舍五种怨， 称为无戒者；

身坏命终时， 无智慧者堕地狱。

不害诸生命， 不说虚假语，

世间不与取， 不侵犯他人妻，

沉溺于饮酒， 此人若不为。

舍弃五种怨， 称为持戒者；

身坏命终时， 有智慧者生善道。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 5.151-200)/4.3 Upāsakavagga 优婆塞品 (AN 5.171-180)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3.5 Caṇḍālasutta 贱民五法 (AN 5.175)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Caṇḍālasuttaṃ

175. “Pañcahi, bhikkhave, dhammehi samannāgato upāsako upāsakacaṇḍālo ca hoti upāsakamalañca upāsakapatikuṭṭho ca [upāsakapatikiṭṭho ca (sī. syā. kaṃ. pī.)]. Katamehi pañcahi? Assaddho hoti; dussīlo hoti; kotūhalamaṅgaliko hoti, maṅgalaṃ pacceti no kammaṃ; ito ca bahiddhā dakkhiṇeyyaṃ gavesati; tattha ca pubbakāraṃ karoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato upāsako upāsakacaṇḍālo ca hoti upāsakamalañca upāsakapatikuṭṭho ca.

“Pañcahi, bhikkhave, dhammehi samannāgato upāsako upāsakaratanañca hoti upāsakapadumañca upāsakapuṇḍarīkañca [upāsakapuṇḍarīko ca (pī. ka.)]. Katamehi pañcahi? Saddho hoti; sīlavā hoti; akotūhalamaṅgaliko hoti, kammaṃ pacceti no maṅgalaṃ; na ito bahiddhā dakkhiṇeyyaṃ gavesati; idha ca pubbakāraṃ karoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato upāsako upāsakaratanañca hoti upāsakapadumañca upāsakapuṇḍarīkañcā”ti. Pañcamaṃ.

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一百七十五 贱民五法

一 “诸比丘！具备五种法的优婆塞，是优婆塞中的贱民、优婆塞中的污垢、优婆塞中最下劣者。是哪五种呢？

即：没有信心；没有戒行；迷信预兆和吉凶，相信吉兆而不相信业力；在此（佛法）之外寻求值得供养的对象，并且优先侍奉他们。

诸比丘！具备这五种法的优婆塞，是优婆塞中的贱民、优婆塞中的污垢、优婆塞中最下劣者。

二 诸比丘！具备五种法的优婆塞，是优婆塞中的珍宝、优婆塞中的红莲花、优婆塞中的白莲花。是哪五种呢？

即：有信心；具足戒行；不迷信预兆和吉凶，相信业力而不相信吉兆；不在此（佛法）之外寻求值得供养的对象，并且优先在此（佛法内）行供养。

诸比丘！具备这五种法的优婆塞，是优婆塞中的珍宝、优婆塞中的红莲花、优婆塞中的白莲花。”

☸.....................................................................

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 5.151-200)/4.3 Upāsakavagga 优婆塞品 (AN 5.171-180)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3.6 Pītisutta 恒喜而住 (AN 5.176)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Pītisuttaṃ

176. Atha kho anāthapiṇḍiko gahapati pañcamattehi upāsakasatehi parivuto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca –

“Tumhe kho, gahapati, bhikkhusaṅghaṃ paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena. Na kho, gahapati, tāvatakeneva tuṭṭhi karaṇīyā – ‘mayaṃ bhikkhusaṅghaṃ paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārenā’ti. Tasmātiha, gahapati, evaṃ sikkhitabbaṃ – ‘kinti mayaṃ kālena kālaṃ pavivekaṃ pītiṃ upasampajja vihareyyāmā’ti! Evañhi vo, gahapati, sikkhitabban”ti.

Evaṃ vutte āyasmā sāriputto bhagavantaṃ etadavoca – “acchariyaṃ, bhante, abbhutaṃ, bhante! Yāva subhāsitaṃ cidaṃ, bhante, bhagavatā – ‘tumhe kho, gahapati, bhikkhusaṅghaṃ paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena. Na kho, gahapati, tāvatakeneva tuṭṭhi karaṇīyā – mayaṃ bhikkhusaṅghaṃ paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārenāti. Tasmātiha, gahapati, evaṃ sikkhitabbaṃ – kinti mayaṃ kālena kālaṃ pavivekaṃ pītiṃ upasampajja vihareyyāmāti! Evañhi vo, gahapati, sikkhitabban’ti. Yasmiṃ, bhante, samaye ariyasāvako pavivekaṃ pītiṃ upasampajja viharati, pañcassa ṭhānāni tasmiṃ samaye na honti. Yampissa kāmūpasaṃhitaṃ dukkhaṃ domanassaṃ, tampissa tasmiṃ samaye na hoti. Yampissa kāmūpasaṃhitaṃ sukhaṃ somanassaṃ, tampissa tasmiṃ samaye na hoti. Yampissa akusalūpasaṃhitaṃ dukkhaṃ domanassaṃ, tampissa tasmiṃ samaye na hoti. Yampissa akusalūpasaṃhitaṃ sukhaṃ somanassaṃ, tampissa tasmiṃ samaye na hoti. Yampissa kusalūpasaṃhitaṃ dukkhaṃ domanassaṃ, tampissa tasmiṃ samaye na hoti. Yasmiṃ, bhante, samaye ariyasāvako pavivekaṃ pītiṃ upasampajja viharati, imānissa pañca [imāni pañcassa (syā. kaṃ.)] ṭhānāni tasmiṃ samaye na hontī”ti.

“Sādhu sādhu, sāriputta! Yasmiṃ, sāriputta, samaye ariyasāvako pavivekaṃ pītiṃ upasampajja viharati, pañcassa ṭhānāni tasmiṃ samaye na honti. Yampissa kāmūpasaṃhitaṃ dukkhaṃ domanassaṃ, tampissa tasmiṃ samaye na hoti. Yampissa kāmūpasaṃhitaṃ sukhaṃ somanassaṃ, tampissa tasmiṃ samaye na hoti. Yampissa akusalūpasaṃhitaṃ dukkhaṃ domanassaṃ, tampissa tasmiṃ samaye na hoti. Yampissa akusalūpasaṃhitaṃ sukhaṃ somanassaṃ, tampissa tasmiṃ samaye na hoti. Yampissa kusalūpasaṃhitaṃ dukkhaṃ domanassaṃ, tampissa tasmiṃ samaye na hoti. Yasmiṃ, sāriputta, samaye ariyasāvako pavivekaṃ pītiṃ upasampajja viharati, imānissa [imānettha (sī.)] pañca ṭhānāni tasmiṃ samaye na hontī”ti. Chaṭṭhaṃ.

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一百七十六 恒喜而住

一 那时，给孤独长者被五百位优婆塞簇拥着，来到世尊那里。到了之后，向世尊问候行礼，坐在一边。世尊对坐在一边的给孤独长者说：

二 “长者！你们以衣服、饮食、卧具、治病医药及资具供养比丘僧团。然而，长者！不要仅仅因为想到：‘我们以衣服、饮食、卧具、治病医药及资具供养了比丘僧团’就感到满足了。因此，长者！应当这样学习：

三 ‘我们应当如何时常安住于远离（欲乐）的喜悦中呢？’

长者！你们应当这样学习。”

四 ［世尊］这样说时，具寿舍利弗对世尊说：

“大德！真是稀有啊！大德！真是未曾有啊！大德！世尊这话语说得多么好啊！说：‘长者！你们以衣服、饮食、卧具、治病医药及资具供养比丘僧团。然而，长者！不要仅仅因为想到：“我们以衣服、饮食、卧具、治病医药及资具供养了比丘僧团”就感到满足了。因此，长者！应当这样学习：“我们应当如何时常安住于远离（欲乐）的喜悦中呢？”长者！你们应当这样学习。’大德！当圣弟子安住于远离（欲乐）的喜悦中时，那时他不会有五种状态。即：那时，他没有由欲乐引起的苦和忧恼；那时，他也没有由欲乐引起的乐和喜悦；那时，他没有由不善法引起的苦和忧恼；那时，他也没有由不善法引起的乐和喜悦；那时，他没有由善法引起的苦和忧恼。大德！当圣弟子具足远离（欲乐）的喜悦而安住时，那时他没有这五种状态。”

“舍利弗！说得好！说得好！舍利弗！当圣弟子安住于远离（欲乐）的喜悦中时，那时他没有五种状态。即：那时，他没有由欲乐引起的苦和忧恼；那时，他也没有由欲乐引起的乐和喜悦；那时，他没有由不善法引起的苦和忧恼；那时，他也没有由不善法引起的乐和喜悦；那时，他没有由善法引起的苦和忧恼。舍利弗！当圣弟子具足远离（欲乐）的喜悦而安住时，那时他没有这五种状态。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 5.151-200)/4.3 Upāsakavagga 优婆塞品 (AN 5.171-180)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3.7 Vaṇijjāsutta 五种贩卖 (AN 5.177)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Vaṇijjāsuttaṃ

177. “Pañcimā, bhikkhave, vaṇijjā upāsakena akaraṇīyā. Katamā pañca? Satthavaṇijjā, sattavaṇijjā, maṃsavaṇijjā, majjavaṇijjā, visavaṇijjā – imā kho, bhikkhave, pañca vaṇijjā upāsakena akaraṇīyā”ti. Sattamaṃ.

☸---------------------------------------------------------------------

一百七十七 五种贩卖

一 “诸比丘！优婆塞不应该做这五种买卖。是哪五种呢？

即：贩卖武器、贩卖人口（众生）、贩卖肉类、贩卖酒类、贩卖毒品。

诸比丘！优婆塞不应该做这五种买卖。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 5.151-200)/4.3 Upāsakavagga 优婆塞品 (AN 5.171-180)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3.8 Rājāsutta 国王捕彼 (AN 5.178)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Rājāsuttaṃ

178. “Taṃ kiṃ maññatha, bhikkhave, api nu tumhehi diṭṭhaṃ vā sutaṃ vā – ‘ayaṃ puriso pāṇātipātaṃ pahāya pāṇātipātā paṭiviratoti [paṭivirato hotīti (sī.), paṭivirato hoti (syā. kaṃ. pī.)]. Tamenaṃ rājāno gahetvā pāṇātipātā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karontī’”ti? “No hetaṃ, bhante”. “Sādhu, bhikkhave! Mayāpi kho etaṃ, bhikkhave, neva diṭṭhaṃ na sutaṃ – ‘ayaṃ puriso pāṇātipātaṃ pahāya pāṇātipātā paṭiviratoti. Tamenaṃ rājāno gahetvā pāṇātipātā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karontī’ti. Api ca, khvassa tatheva pāpakammaṃ pavedenti [tatheva pāpakaṃ kammaṃ pavedayanti (sī.), tadeva pāpakammaṃ pavedeti (syā. kaṃ.)] – ‘ayaṃ puriso itthiṃ vā purisaṃ vā jīvitā voropesīti [voropetīti (syā. kaṃ.)]. Tamenaṃ rājāno gahetvā pāṇātipātahetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karonti. Api nu tumhehi evarūpaṃ diṭṭhaṃ vā sutaṃ vā’”ti? “Diṭṭhañca no, bhante, sutañca suyyissati [sūyissati (sī. pī.)] cā”ti.

“Taṃ kiṃ maññatha, bhikkhave, api nu tumhehi diṭṭhaṃ vā sutaṃ vā – ‘ayaṃ puriso adinnādānaṃ pahāya adinnādānā paṭiviratoti. Tamenaṃ rājāno gahetvā adinnādānā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karontī’”ti? “No hetaṃ bhante”. “Sādhu, bhikkhave! Mayāpi kho etaṃ, bhikkhave, neva diṭṭhaṃ na sutaṃ – ‘ayaṃ puriso adinnādānaṃ pahāya adinnādānā paṭiviratoti. Tamenaṃ rājāno gahetvā adinnādānā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karontī’ti. Api ca khvassa tatheva pāpakammaṃ pavedenti – ‘ayaṃ puriso gāmā vā araññā vā adinnaṃ theyyasaṅkhātaṃ ādiyīti [ādiyati (syā. kaṃ.)]. Tamenaṃ rājāno gahetvā adinnādānahetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karonti. Api nu tumhehi evarūpaṃ diṭṭhaṃ vā sutaṃ vā’”ti? “Diṭṭhañca no, bhante, sutañca suyyissati cā”ti.

“Taṃ kiṃ maññatha, bhikkhave, api nu tumhehi diṭṭhaṃ vā sutaṃ vā – ‘ayaṃ puriso kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭiviratoti. Tamenaṃ rājāno gahetvā kāmesumicchācārā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karontī’”ti? “No hetaṃ, bhante”. “Sādhu, bhikkhave! Mayāpi kho etaṃ, bhikkhave, neva diṭṭhaṃ na sutaṃ – ‘ayaṃ puriso kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭiviratoti. Tamenaṃ rājāno gahetvā kāmesumicchācārā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karontī’ti. Api ca khvassa tatheva pāpakammaṃ pavedenti – ‘ayaṃ puriso paritthīsu parakumārīsu cārittaṃ āpajjīti [āpajjati (syā. kaṃ.)]. Tamenaṃ rājāno gahetvā kāmesumicchācārahetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karonti. Api nu tumhehi evarūpaṃ diṭṭhaṃ vā sutaṃ vā’”ti? “Diṭṭhañca no, bhante, sutañca suyyissati cā”ti.

“Taṃ kiṃ maññatha, bhikkhave, api nu tumhehi diṭṭhaṃ vā sutaṃ vā – ‘ayaṃ puriso musāvādaṃ pahāya musāvādā paṭiviratoti. Tamenaṃ rājāno gahetvā musāvādā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karontī’”ti? “No hetaṃ, bhante”. “Sādhu, bhikkhave! Mayāpi kho etaṃ, bhikkhave, neva diṭṭhaṃ na sutaṃ – ‘ayaṃ puriso musāvādaṃ pahāya musāvādā paṭiviratoti. Tamenaṃ rājāno gahetvā musāvādā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karontī’ti. Api ca khvassa tatheva pāpakammaṃ pavedenti – ‘ayaṃ puriso gahapatissa vā gahapatiputtassa vā musāvādena atthaṃ pabhañjīti [bhañjatīti (sī.), bhañjati (syā. kaṃ.), bhañjīti (pī.)]. Tamenaṃ rājāno gahetvā musāvādahetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karonti. Api nu tumhehi evarūpaṃ diṭṭhaṃ vā sutaṃ vā’”ti? “Diṭṭhañca no, bhante, sutañca suyyissati cā”ti.

“Taṃ kiṃ maññatha, bhikkhave, api nu tumhehi diṭṭhaṃ vā sutaṃ vā – ‘ayaṃ puriso surāmerayamajjapamādaṭṭhānaṃ pahāya surāmerayamajjapamādaṭṭhānā paṭiviratoti. Tamenaṃ rājāno gahetvā surāmerayamajjapamādaṭṭhānā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karontī’ti? “No hetaṃ, bhante”. “Sādhu, bhikkhave! Mayāpi kho etaṃ, bhikkhave, neva diṭṭhaṃ na sutaṃ – ‘ayaṃ puriso surāmerayamajjapamādaṭṭhānaṃ pahāya surāmerayamajjapamādaṭṭhānā paṭiviratoti. Tamenaṃ rājāno gahetvā surāmerayamajjapamādaṭṭhānā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karontī’ti. Api ca khvassa tatheva pāpakammaṃ pavedenti – ‘ayaṃ puriso surāmerayamajjapamādaṭṭhānaṃ anuyutto itthiṃ vā purisaṃ vā jīvitā voropesi [voropeti (syā.)]; ayaṃ puriso surāmerayamajjapamādaṭṭhānaṃ anuyutto gāmā vā araññā vā adinnaṃ theyyasaṅkhātaṃ ādiyi [ādiyati (sī. syā.)]; ayaṃ puriso surāmerayamajjapamādaṭṭhānaṃ anuyutto paritthīsu parakumārīsu cārittaṃ āpajji [āpajjati (sī. syā.)]; ayaṃ puriso surāmerayamajjapamādaṭṭhānaṃ anuyutto gahapatissa vā gahapatiputtassa vā musāvādena atthaṃ pabhañjīti. Tamenaṃ rājāno gahetvā surāmerayamajjapamādaṭṭhānahetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṃ vā karonti. Api nu tumhehi evarūpaṃ diṭṭhaṃ vā sutaṃ vā’”ti? “Diṭṭhañca no, bhante, sutañca suyyissati cā”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

一百七十八 国王捕彼

一 “诸比丘！你们认为如何？你们是否曾见过或听说过：‘这个人舍弃了杀生，远离了杀生，国王因为他远离杀生的缘故而捉拿他，或鞭打、或捆绑、或放逐、或随国王的意思处置他？’”

“大德！没有见过或听说过。”

“诸比丘！说得好！诸比丘！我也未曾见过或听说过：‘这个人舍弃了杀生，远离了杀生，国王因为他远离杀生的缘故而捉拿他，或鞭打、或捆绑、或放逐、或随国王的意思处置他。’然而，（世人）却会这样揭发他的恶行——‘这个人杀害了女人或男人。’因此，国王因为他杀生的缘故而捉拿他，或鞭打、或捆绑、或放逐、或随国王的意思处置他。你们是否见过或听说过这样的事？”

“大德！我们曾见过，也曾听说过，将来也会听说。”

二 “诸比丘！你们认为如何？你们是否曾见过或听说过：‘这个人舍弃了不与取（偷盗），远离了不与取，国王因为他远离不与取的缘故而捉拿他，或鞭打、或捆绑、或放逐、或随国王的意思处置他？’”

“大德！没有见过或听说过。”

“诸比丘！说得好！诸比丘！我也未曾见过或听说过：‘这个人舍弃了不与取，远离了不与取，国王因为他远离不与取的缘故而捉拿他，或鞭打、或捆绑、或放逐、或随国王的意思处置他。’然而，（世人）却会这样揭发他的恶行——‘这个人在村庄或森林里，拿取了未被给予的东西，被称为盗贼。’因此，国王因为他不与取的缘故而捉拿他，或鞭打、或捆绑、或放逐、或随国王的意思处置他。你们是否见过或听说过这样的事？”

“大德！我们曾见过，也曾听说过，将来也会听说。”

三 “诸比丘！你们认为如何？你们是否曾见过或听说过：‘这个人舍弃了邪淫（不正当的性行为），远离了邪淫，国王因为他远离邪淫的缘故而捉拿他，或鞭打、或捆绑、或放逐、或随国王的意思处置他？’”

“大德！没有见过或听说过。”

“诸比丘！说得好！诸比丘！我也未曾见过或听说过：‘这个人舍弃了邪淫，远离了邪淫，国王因为他远离邪淫的缘故而捉拿他，或鞭打、或捆绑、或放逐、或随国王的意思处置他。’然而，（世人）却会这样揭发他的恶行——‘这个人侵犯了他人的妻子或未婚女子。’因此，国王因为他邪淫的缘故而捉拿他，或鞭打、或捆绑、或放逐、或随国王的意思处置他。你们是否见过或听说过这样的事？”

“大德！我们曾见过，也曾听说过，将来也会听说。”

四 “诸比丘！你们认为如何？你们是否曾见过或听说过：‘这个人舍弃了妄语（说谎），远离了妄语，国王因为他远离妄语的缘故而捉拿他，或鞭打、或捆绑、或放逐、或随国王的意思处置他？’”

“大德！没有见过或听说过。”

“诸比丘！说得好！诸比丘！我也未曾见过或听说过：‘这个人舍弃了妄语，远离了妄语，国王因为他远离妄语的缘故而捉拿他，或鞭打、或捆绑、或放逐、或随国王的意思处置他。’然而，（世人）却会这样揭发他的恶行——‘这个人用谎言损害了长者或长者之子的利益。’因此，国王因为他妄语的缘故而捉拿他，或鞭打、或捆绑、或放逐、或随国王的意思处置他。你们是否见过或听说过这样的事？”

“大德！我们曾见过，也曾听说过，将来也会听说。”

五 “诸比丘！你们认为如何？你们是否曾见过或听说过：‘这个人舍弃了饮酒等放逸之源，远离了饮酒等放逸之源，国王因为他远离饮酒等放逸之源的缘故而捉拿他，或鞭打、或捆绑、或放逐、或随国王的意思处置他？’”

“大德！没有见过或听说过。”

“诸比丘！说得好！诸比丘！我也未曾见过或听说过：‘这个人舍弃了饮酒等放逸之源，远离了饮酒等放逸之源，国王因为他远离饮酒等放逸之源的缘故而捉拿他，或鞭打、或捆绑、或放逐、或随国王的意思处置他。’然而，（世人）却会这样揭发他的恶行——‘这个人沉溺于饮酒等放逸之源，杀害了女人或男人；这个人沉溺于饮酒等放逸之源，在村庄或森林里，拿取了未被给予的东西，被称为盗贼；这个人沉溺于饮酒等放逸之源，侵犯了他人的妻子或未婚女子；这个人沉溺于饮酒等放逸之源，用谎言损害了长者或长者之子的利益。’因此，国王因为他沉溺于饮酒等放逸之源的缘故而捉拿他，或鞭打、或捆绑、或放逐、或随国王的意思处置他。你们是否见过或听说过这样的事？”

“大德！我们曾见过，也曾听说过，将来也会听说。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 5.151-200)/4.3 Upāsakavagga 优婆塞品 (AN 5.171-180)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3.9 Gihisutta 在家五戒 (AN 5.179)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Gihisuttaṃ

179. Atha kho anāthapiṇḍiko gahapati pañcamattehi upāsakasatehi parivuto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Atha kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi – “yaṃ kañci [yaṃ kiñci (sī. pī.)], sāriputta, jāneyyātha gihiṃ odātavasanaṃ pañcasu sikkhāpadesu saṃvutakammantaṃ catunnaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhiṃ akicchalābhiṃ akasiralābhiṃ, so ākaṅkhamāno attanāva attānaṃ byākareyya – ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti.

“Katamesu pañcasu sikkhāpadesu saṃvutakammanto hoti? Idha, sāriputta, ariyasāvako pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Imesu pañcasu sikkhāpadesu saṃvutakammanto hoti.

“Katamesaṃ catunnaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī? Idha, sāriputta, ariyasāvako buddhe aveccappasādena samannāgato hoti – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi, satthā devamanussānaṃ buddho bhagavā’ti. Ayamassa paṭhamo ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya.

“Puna caparaṃ, sāriputta, ariyasāvako dhamme aveccappasādena samannāgato hoti – ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti. Ayamassa dutiyo ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya.

“Puna caparaṃ, sāriputta, ariyasāvako saṅghe aveccappasādena samannāgato hoti – ‘suppaṭipanno bhagavato sāvakasaṅgho ujuppaṭipanno bhagavato sāvakasaṅgho ñāyappaṭipanno bhagavato sāvakasaṅgho sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti. Ayamassa tatiyo ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya.

“Puna caparaṃ, sāriputta, ariyasāvako ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi. Ayamassa catuttho ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya. Imesaṃ catunnaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.

“Yaṃ kañci, sāriputta, jāneyyātha gihiṃ odātavasanaṃ – imesu pañcasu sikkhāpadesu saṃvutakammantaṃ, imesañca catunnaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhiṃ akicchalābhiṃ akasiralābhiṃ, so ākaṅkhamāno attanāva attānaṃ byākareyya – ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti.

“Nirayesu bhayaṃ disvā, pāpāni parivajjaye;

Ariyadhammaṃ samādāya, paṇḍito parivajjaye.

“Na hiṃse pāṇabhūtāni, vijjamāne parakkame;

Musā ca na bhaṇe jānaṃ, adinnaṃ na parāmase.

“Sehi dārehi santuṭṭho, paradārañca ārame [nārame (sī. syā.)];

Merayaṃ vāruṇiṃ jantu, na pive cittamohaniṃ.

“Anussareyya sambuddhaṃ, dhammañcānuvitakkaye;

Abyāpajjaṃ [abyāpajjhaṃ (?) abyāpajjhaṃ (ka.)] hitaṃ cittaṃ, devalokāya bhāvaye.

“Upaṭṭhite deyyadhamme, puññatthassa jigīsato [jigiṃsato (sī. syā. kaṃ. pī.)];

Santesu paṭhamaṃ dinnā, vipulā hoti dakkhiṇā.

“Santo have pavakkhāmi, sāriputta suṇohi me;

Iti kaṇhāsu setāsu, rohiṇīsu harīsu vā.

“Kammāsāsu sarūpāsu, gosu pārevatāsu vā;

Yāsu kāsuci etāsu, danto jāyati puṅgavo.

“Dhorayho balasampanno, kalyāṇajavanikkamo;

Tameva bhāre yuñjanti, nāssa vaṇṇaṃ parikkhare.

“Evamevaṃ manussesu, yasmiṃ kismiñci jātiye;

Khattiye brāhmaṇe vesse, sudde caṇḍālapukkuse.

“Yāsu kāsuci etāsu, danto jāyati subbato;

Dhammaṭṭho sīlasampanno, saccavādī hirīmano.

“Pahīnajātimaraṇo, brahmacariyassa kevalī;

Pannabhāro visaṃyutto, katakicco anāsavo.

“Pāragū sabbadhammānaṃ, anupādāya nibbuto;

Tasmiñca viraje khette, vipulā hoti dakkhiṇā.

“Bālā ca avijānantā, dummedhā assutāvino;

Bahiddhā dadanti dānāni, na hi sante upāsare.

“Ye ca sante upāsanti, sappaññe dhīrasammate;

Saddhā ca nesaṃ sugate, mūlajātā patiṭṭhitā.

“Devalokañca te yanti, kule vā idha jāyare;

Anupubbena nibbānaṃ, adhigacchanti paṇḍitā”ti. navamaṃ;

☸---------------------------------------------------------------------

一百七十九 在家五戒

一 那时，给孤独长者被五百位优婆塞围绕着，来到世尊那里，到了之后，向世尊问候行礼，坐在一边。那时，世尊对具寿舍利弗说：

二 “舍利弗！任何一位穿着白衣的在家弟子，若在五学处（五戒）中行为有所防护，并且能随意获得、不难获得、不费力获得四种属于增上心的现法乐住（当下能体验到的安乐境界），那么他如果愿意，可以亲自为自己授记（宣告）：‘我已尽除地狱（之因）、已尽除投生畜生（之因）、已尽除饿鬼境界（之因）、已尽除堕入不幸处、恶趣、险难（之因），我是预流者，（具足）不堕恶趣法，必定趣向最终的正等正觉。’如何在五学处中行为有所防护呢？

三 舍利弗！在此，圣弟子远离杀生、远离不与取（偷盗）、远离邪淫（不正当的性行为）、远离妄语（说谎）、远离饮用导致放逸的米酒、果酒等酒类。

他因在这些五学处中行为有所防护而得到保护。如何能随意获得、不难获得、不费力获得四种属于增上心的现法乐住呢？

四 舍利弗！在此，圣弟子对佛成就了不可动摇的净信。他这样思惟：‘这位世尊是阿罗汉、正等正觉、明行具足、善逝、世间解、无上士、调御丈夫者、天人师、佛陀、世尊。’当他证得这第一种属于增上心的现法乐住时，不纯净的心得到清净；不清净的心得到洁白。

五 再者，舍利弗！圣弟子对法成就了不可动摇的净信。他这样思惟：‘世尊所善说的法，是现世可见的、不受时间限制的、欢迎来看的、能导向（涅槃）的、智者应各自证知的。’当他证得这第二种属于增上心的现法乐住时，不纯净的心得到清净；不清净的心得到洁白。

六 再者，舍利弗！圣弟子对僧伽成就了不可动摇的净信。他这样思惟：‘世尊的弟子僧团，是善于行道的；世尊的弟子僧团，是正直行道的；世尊的弟子僧团，是依理行道的；世尊的弟子僧团，是和敬行道的；也就是指四双八辈的圣者。这世尊的弟子僧团，是值得供养、值得款待、值得布施、值得合掌（尊敬）的，是世间无上的福田。’当他证得这第三种属于增上心的现法乐住时，不纯净的心得到清净；不清净的心得到洁白。

七 再者，舍利弗！圣弟子成就了圣者所喜爱的不毁坏、无缺漏、无斑点、无污秽、自在、智者所称赞、不执取、能导向定境的戒行。当他证得这第四种属于增上心的现法乐住时，不纯净的心得到清净；不清净的心得到洁白。

他能随意获得、不难获得、不费力获得这四种属于增上心的现法乐住。

八 舍利弗！任何一位穿着白衣的在家弟子，若在（这）五学处中行为有所防护，并且能随意获得、不难获得、不费力获得（这）四种属于增上心的现法乐住，那么他如果愿意，可以亲自为自己授记：‘我已尽除地狱（之因）、已尽除投生畜生（之因）、已尽除饿鬼境界（之因）、已尽除堕入不幸处、恶趣、险难（之因），我是预流者，（具足）不堕恶趣法，是必定趣向最终的正等正觉。’”

见到地狱的怖畏， 应当避免一切恶行；

受持圣者的正法， 有智慧的人远离诸恶。

不伤害任何生命， 即使拥有强大的力量；

明知故犯地不说谎， 不去拿取不属于自己的东西。

对自己的妻子满足， 不去侵犯他人的妻子；

使心迷乱的果酒等， 任何酒类都不应饮用。

应当忆念正等正觉者， 并且随顺思维正法；

培养对众生无嗔恨、 带来利益的心，趋向天界。

当有布施的资财时， 想要获得功德利益的人，

优先布施给寂静者， 这样的布施果报广大。

我将为你说寂静之道， 舍利弗请仔细听我说：

无论牛是黑色或白色， 红色或黄色，

斑点或单一颜色， 或是鸽子色的牛，

在所有这些种类中， 都有良善调顺的公牛出生。

它能负重，充满力量， 步履正直且快速；

人们只让它承担重负， 而不会去计较它的毛色。

同样地，在人类之中， 无论出生在哪个种姓，

刹帝利、婆罗门、吠舍、 首陀罗，旃陀罗或屠夫。

在所有这些种类中， 都有调顺且善行的人出生；

他安住于法，具足戒行， 言语真实而有惭愧心。

已断除生死轮回， 梵行已完全成就；

放下重担，解除系缚， 该做的事已完成，没有烦恼。

通达一切法的彼岸， 无所执取而达到寂灭（涅槃）；

在这样的无尘离垢福田中， 布施能获得广大的果报。

而那些愚痴无知的人， 没有智慧，未曾听闻（正法）；

他们在（佛法）外行布施， 从不亲近寂静的圣者。

而那些亲近寂静者， 有智慧、被贤者认可的人；

他们对善逝（佛陀）的信心， 已生根并且稳固地建立。

他们（将来）往生天界， 或在此世生于善好的家族；

有智慧的人逐步修行， 最终证得涅槃。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 5.151-200)/4.3 Upāsakavagga 优婆塞品 (AN 5.171-180)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3.10 Gavesīsutta 迦毗尸优婆塞 (AN 5.180)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Gavesīsuttaṃ

180. Ekaṃ samayaṃ bhagavā kosalesu cārikaṃ carati mahatā bhikkhusaṅghena saddhiṃ. Addasā kho bhagavā addhānamaggappaṭipanno aññatarasmiṃ padese mahantaṃ sālavanaṃ; disvāna [disvā (sī. pī.)] maggā okkamma [ukkamma (katthaci)] yena taṃ sālavanaṃ tenupasaṅkami; upasaṅkamitvā taṃ sālavanaṃ ajjhogāhetvā aññatarasmiṃ padese sitaṃ pātvākāsi.

Atha kho āyasmato ānandassa etadahosi – “ko nu kho hetu ko paccayo bhagavato sitassa pātukammāya? Na akāraṇena tathāgatā sitaṃ pātukarontī”ti. Atha kho āyasmā ānando bhagavantaṃ etadavoca – “ko nu kho, bhante, hetu ko paccayo bhagavato sitassa pātukammāya? Na akāraṇena tathāgatā sitaṃ pātukarontī”ti.

“Bhūtapubbaṃ, ānanda, imasmiṃ padese nagaraṃ ahosi iddhañceva phītañca bahujanaṃ ākiṇṇamanussaṃ. Taṃ kho panānanda, nagaraṃ kassapo bhagavā arahaṃ sammāsambuddho upanissāya vihāsi. Kassapassa kho panānanda, bhagavato arahato sammāsambuddhassa gavesī nāma upāsako ahosi sīlesu aparipūrakārī. Gavesinā kho, ānanda, upāsakena pañcamattāni upāsakasatāni paṭidesitāni samādapitāni [samādāpitāni (?)] ahesuṃ sīlesu aparipūrakārino. Atha kho, ānanda, gavesissa upāsakassa etadahosi – ‘ahaṃ kho imesaṃ pañcannaṃ upāsakasatānaṃ bahūpakāro [bahukāro (katthaci)] pubbaṅgamo samādapetā [samādāpetā (?)], ahañcamhi sīlesu aparipūrakārī, imāni ca pañca upāsakasatāni sīlesu aparipūrakārino. Iccetaṃ samasamaṃ, natthi kiñci atirekaṃ; handāhaṃ atirekāyā’”ti.

“Atha kho, ānanda, gavesī upāsako yena tāni pañca upāsakasatāni tenupasaṅkami; upasaṅkamitvā tāni pañca upāsakasatāni etadavoca – ‘ajjatagge maṃ āyasmanto sīlesu paripūrakāriṃ dhārethā’ti! Atha kho, ānanda, tesaṃ pañcannaṃ upāsakasatānaṃ etadahosi – ‘ayyo kho gavesī amhākaṃ bahūpakāro pubbaṅgamo samādapetā. Ayyo hi nāma gavesī sīlesu paripūrakārī bhavissati. Kimaṅgaṃ [kimaṅga (sī. pī.)] pana mayan’ti [pana na mayanti (sī.) a. ni. 4.159; cūḷava. 330; saṃ. ni. 5.1020 pāḷiyā saṃsandetabbaṃ]! Atha kho, ānanda, tāni pañca upāsakasatāni yena gavesī upāsako tenupasaṅkamiṃsu; upasaṅkamitvā gavesiṃ upāsakaṃ etadavocuṃ – ‘ajjatagge ayyo gavesī imānipi pañca upāsakasatāni sīlesu paripūrakārino dhāretū’ti. Atha kho, ānanda, gavesissa upāsakassa etadahosi – ‘ahaṃ kho imesaṃ pañcannaṃ upāsakasatānaṃ bahūpakāro pubbaṅgamo samādapetā, ahañcamhi sīlesu paripūrakārī, imānipi pañca upāsakasatāni sīlesu paripūrakārino. Iccetaṃ samasamaṃ, natthi kiñci atirekaṃ; handāhaṃ atirekāyā’”ti!

“Atha kho, ānanda, gavesī upāsako yena tāni pañca upāsakasatāni tenupasaṅkami; upasaṅkamitvā tāni pañca upāsakasatāni etadavoca – ‘ajjatagge maṃ āyasmanto brahmacāriṃ dhāretha ārācāri [anācāriṃ (pī.)] virataṃ methunā gāmadhammā’ti. Atha kho, ānanda, tesaṃ pañcannaṃ upāsakasatānaṃ etadahosi – ‘ayyo kho gavesī amhākaṃ bahūpakāro pubbaṅgamo samādapetā. Ayyo hi nāma gavesī brahmacārī bhavissati ārācārī virato methunā gāmadhammā. Kimaṅgaṃ pana mayan’ti! Atha kho, ānanda, tāni pañca upāsakasatāni yena gavesī upāsako tenupasaṅkamiṃsu; upasaṅkamitvā gavesiṃ upāsakaṃ etadavocuṃ – ‘ajjatagge ayyo gavesī imānipi pañca upāsakasatāni brahmacārino dhāretu ārācārino viratā methunā gāmadhammā’ti. Atha kho, ānanda, gavesissa upāsakassa etadahosi – ‘ahaṃ kho imesaṃ pañcannaṃ upāsakasatānaṃ bahūpakāro pubbaṅgamo samādapetā. Ahañcamhi sīlesu paripūrakārī. Imānipi pañca upāsakasatāni sīlesu paripūrakārino. Ahañcamhi brahmacārī ārācārī virato methunā gāmadhammā. Imānipi pañca upāsakasatāni brahmacārino ārācārino viratā methunā gāmadhammā. Iccetaṃ samasamaṃ, natthi kiñci atirekaṃ; handāhaṃ atirekāyā’”ti.

“Atha kho, ānanda, gavesī upāsako yena tāni pañca upāsakasatāni tenupasaṅkami; upasaṅkamitvā tāni pañca upāsakasatāni etadavoca – ‘ajjatagge maṃ āyasmanto ekabhattikaṃ dhāretha rattūparataṃ virataṃ vikālabhojanā’ti. Atha kho, ānanda, tesaṃ pañcannaṃ upāsakasatānaṃ etadahosi – ‘ayyo kho gavesī bahūpakāro pubbaṅgamo samādapetā. Ayyo hi nāma gavesī ekabhattiko bhavissati rattūparato virato vikālabhojanā. Kimaṅgaṃ pana mayan’ti! Atha kho, ānanda, tāni pañca upāsakasatāni yena gavesī upāsako tenupasaṅkamiṃsu; upasaṅkamitvā gavesiṃ upāsakaṃ etadavocuṃ – ‘ajjatagge ayyo gavesī imānipi pañca upāsakasatāni ekabhattike dhāretu rattūparate virate vikālabhojanā’ti. Atha kho, ānanda, gavesissa upāsakassa etadahosi – ‘ahaṃ kho imesaṃ pañcannaṃ upāsakasatānaṃ bahūpakāro pubbaṅgamo samādapetā. Ahañcamhi sīlesu paripūrakārī. Imānipi pañca upāsakasatāni sīlesu paripūrakārino. Ahañcamhi brahmacārī ārācārī virato methunā gāmadhammā. Imānipi pañca upāsakasatāni brahmacārino ārācārino viratā methunā gāmadhammā. Ahañcamhi ekabhattiko rattūparato virato vikālabhojanā. Imānipi pañca upāsakasatāni ekabhattikā rattūparatā viratā vikālabhojanā. Iccetaṃ samasamaṃ, natthi kiñci atirekaṃ; handāhaṃ atirekāyā’”ti.

“Atha kho, ānanda, gavesī upāsako yena kassapo bhagavā arahaṃ sammāsambuddho tenupasaṅkami; upasaṅkamitvā kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ etadavoca – ‘labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ labheyyaṃ upasampadan’ti. Alattha kho, ānanda, gavesī upāsako kassapassa bhagavato arahato sammāsambuddhassa santike pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno kho panānanda, gavesī bhikkhu eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsi. Aññataro ca panānanda, gavesī bhikkhu arahataṃ ahosi.

“Atha kho, ānanda, tesa pañcannaṃ upāsakasatānaṃ etadahosi – ‘ayyo kho gavesī amhākaṃ bahūpakāro pubbaṅgamo samādapetā. Ayyo hi nāma gavesī kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajissati. Kimaṅgaṃ pana mayan’ti! Atha kho, ānanda, tāni pañca upāsakasatāni yena kassapo bhagavā arahaṃ sammāsambuddho tenupasaṅkamiṃsu; upasaṅkamitvā kassapaṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ etadavocuṃ – ‘labheyyāma mayaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyāma upasampadan’ti. Alabhiṃsu kho, ānanda, tāni pañca upāsakasatāni kassapassa bhagavato arahato sammāsambuddhassa santike pabbajjaṃ, alabhiṃsu upasampadaṃ.

“Atha kho, ānanda, gavesissa bhikkhuno etadahosi – ‘ahaṃ kho imassa anuttarassa vimuttisukhassa nikāmalābhī homi akicchalābhī akasiralābhī. Aho vatimānipi pañca bhikkhusatāni imassa anuttarassa vimuttisukhassa nikāmalābhino assu akicchalābhino akasiralābhino’ti. Atha kho, ānanda, tāni pañca bhikkhusatāni vūpakaṭṭhā [bhikkhusatāni ekekā vūpakaṭṭhā (syā. kaṃ.)] appamattā ātāpino pahitattā viharantā nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihariṃsu. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññiṃsu”.

“Iti kho, ānanda, tāni pañca bhikkhusatāni gavesīpamukhāni uttaruttari [uttaruttariṃ (sī. syā. kaṃ. pī.)] paṇītapaṇītaṃ vāyamamānā anuttaraṃ vimuttiṃ sacchākaṃsu. Tasmātiha, ānanda, evaṃ sikkhitabbaṃ – ‘uttaruttari paṇītapaṇītaṃ vāyamamānā anuttaraṃ vimuttiṃ sacchikarissāmā’ti. Evañhi vo, ānanda, sikkhitabban”ti. Dasamaṃ.

Upāsakavaggo tatiyo.

Tassuddānaṃ –

Sārajjaṃ visārado nirayaṃ, veraṃ caṇḍālapañcamaṃ;

Pīti vaṇijjā rājāno, gihī ceva gavesināti.

☸---------------------------------------------------------------------

一百八十 迦毗尸优婆塞

一 那时，世尊与庞大的比丘僧团一起，在憍萨罗国游行。世尊走在旅途的道路上，在某个地方看到一片巨大的沙罗树林。看到后，离开大路走向那片沙罗树林，到了之后，进入那片沙罗树林，在某个地方显露了微笑。那时，具寿阿难心想：“世尊因为什么原因、什么缘由而显露微笑呢？如来不会无缘无故显露微笑。”那时，具寿阿难对世尊说：

“大德！世尊因为什么原因、什么缘由而显露微笑呢？如来不会无缘无故显露微笑。”

二 “阿难！很久以前，这个地方曾有一座城市，繁荣、富庶、人口众多、人烟稠密。阿难！迦叶世尊、阿罗汉、正等正觉者曾依止这座城市而居住。再者，阿难！迦叶世尊、阿罗汉、正等正觉者有一位名叫迦毗尸（Gavesī）的优婆塞，他未能圆满持守（五）戒。阿难！迦毗尸优婆塞曾指示并劝导五百位优婆塞，而他们也未能圆满持守（五）戒。阿难！那时，迦毗尸优婆塞这样想：‘我对这五百位优婆塞有很大的帮助，是他们的领导者和劝导者。我自己未能圆满持戒，这五百位优婆塞也未能圆满持戒。这样看来我们完全一样，没有什么更优越的地方；我应当追求更优越的境界！’阿难！那时，迦毗尸优婆塞来到那五百位优婆塞那里，到了之后，对那五百位优婆塞说：‘各位具寿！从今天起，请你们把我视为持戒圆满的人！’阿难！那时，那五百位优婆塞这样想：‘贤者迦毗尸对我们有很大的帮助，是我们的领导者和劝导者。既然贤者迦毗尸都能圆满持戒，我们为什么不能呢？’阿难！那时，那五百位优婆塞来到迦毗尸优婆塞那里，到了之后，对迦毗尸优婆塞说：‘贤者迦毗尸！从今天起，也请您将这五百位优婆塞视为持戒圆满的人。’阿难！那时，迦毗尸优婆塞这样想：‘我对这五百位优婆塞有很大的帮助，是他们的领导者和劝导者。我圆满了持戒；这五百位优婆塞也圆满了持戒。这样看来我们完全一样，没有什么更优越的地方；我应当追求更优越的境界！’阿难！那时，迦毗尸优婆塞来到那五百位优婆塞那里。到了之后，对那五百位优婆塞说：‘各位具寿！从今天起，请你们把我视为修梵行者，是远离（世俗）、远离淫欲、鄙俗行为的人！’阿难！那时，那五百位优婆塞这样想：‘贤者迦毗尸对我们有很大的帮助，是我们的领导者和劝导者。既然贤者迦毗尸都能成为修梵行者，远离（世俗）、远离淫欲、鄙俗行为，我们为什么不能呢？’阿难！那时，那五百位优婆塞来到迦毗尸优婆塞那里。到了之后，对迦毗尸优婆塞说：‘贤者迦毗尸！从今天起，也请您将这五百位优婆塞视为修梵行者，是远离（世俗）、远离淫欲、鄙俗行为的人。’阿难！那时，迦毗尸优婆塞这样想：‘我对这五百位优婆塞有很大的帮助，是他们的领导者和劝导者。我圆满了持戒，这五百位优婆塞也圆满了持戒；我修梵行，远离（世俗）、远离淫欲、鄙俗行为，这五百位优婆塞也修梵行，远离（世俗）、远离淫欲、鄙俗行为。这样看来我们完全一样，没有什么更优越的地方；我应当追求更优越的境界！’阿难！那时，迦毗尸优婆塞来到那五百位优婆塞那里。到了之后，对那五百位优婆塞说：‘各位具寿！从今天起，请你们把我视为一日一食者，停止夜食，远离非时食！’阿难！那时，那五百位优婆塞这样想：‘贤者迦毗尸对我们有很大的帮助，是我们的领导者和劝导者。既然贤者迦毗尸都能成为一日一食者，停止夜食，远离非时食，我们为什么不能呢？’阿难！那时，那五百位优婆塞来到迦毗尸优婆塞那里。到了之后，对迦毗尸优婆塞说：‘贤者迦毗尸！从今天起，也请您将这五百位优婆塞视为一日一食者，停止夜食，远离非时食。’阿难！那时，迦毗尸优婆塞这样想：‘我对这五百位优婆塞有很大的帮助，是他们的领导者和劝导者。我圆满了持戒，这五百位优婆塞也圆满了持戒；我修梵行，远离（世俗）、远离淫欲、鄙俗行为，这五百位优婆塞也修梵行，远离（世俗）、远离淫欲、鄙俗行为；我是一日一食者，停止夜食，远离非时食，这五百位优婆塞也是一日一食者，停止夜食，远离非时食。这样看来我们完全一样，没有什么更优越的地方；我应当追求更优越的境界！’阿难！那时，迦毗尸优婆塞来到迦叶世尊、阿罗汉、正等正觉者那里。到了之后，对迦叶世尊、阿罗汉、正等正觉者说：‘大德！愿我能在世尊座下出家，愿我能得受具足戒。’阿难！迦毗尸优婆塞得以在迦叶世尊、阿罗汉、正等正觉者座下出家，得受具足戒。再者，阿难！迦毗尸比丘，受具足戒后不久，独自隐居，远离喧嚣，不放逸，精勤努力，不惜身命而住，为了善男子们真正舍家出家的那个目标——那无上的梵行终极，不久之后，就在现世中，通过自己的无上智慧，亲自证悟、圆满成就并安住于其中。他彻悟：‘生死已尽，梵行已立，所作已办，不再有轮回后有的状态。’而且，阿难！迦毗尸比丘成为了阿罗汉中的一位。阿难！那时，那五百位优婆塞这样想：‘贤者迦毗尸对我们有很大的帮助，是我们的领导者和劝导者。既然贤者迦毗尸都能剃除须发，披上袈裟，舍家出家，我们为什么不能呢？’阿难！那时，那五百位优婆塞来到迦叶世尊、阿罗汉、正等正觉者那里，到了之后，对迦叶世尊、阿罗汉、正等正觉者说：‘大德！愿我们能在世尊座下出家，愿我们能得受具足戒。’阿难！那五百位优婆塞得以在迦叶世尊、阿罗汉、正等正觉者座下出家，得受具足戒。又，阿难！迦毗尸比丘这样想：‘我能随意获得、不难获得、不费力获得这无上的解脱之乐；愿这五百位比丘也能随意获得、不难获得、不费力获得这无上的解脱之乐。’阿难！那时，那五百位比丘独自隐居，远离喧嚣，不放逸，精勤努力，不惜身命而住，为了善男子们真正舍家出家的那个目标——那无上的梵行终极，不久之后，就在现世中，通过自己的无上智慧，亲自证悟、圆满成就并安住于其中。他们彻悟：‘生死已尽，梵行已立，所作已办，不再有轮回后有的状态。’

三 阿难！就这样，那五百位比丘，以迦毗尸为领导者，次第向上，不断追求更殊胜的修行，证得了无上的解脱。因此，阿难！应当这样学习：

四 ‘我们应当次第向上，不断追求更殊胜的修行，证悟无上的解脱。’

阿难！应当这样学习。”

优婆塞品第三终。

本品摄颂：

畏惧、无畏惧、地狱，怨、贱民五法；

喜悦、贩卖、国王，在家以及迦毗尸。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 5.151-200)/4.4 Araññavagga 阿兰若品 (AN 5.181-190)”

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【经名】 4.4.1 Āraññikasutta 五阿兰若 (AN 5.181)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(19) 4. Araññavaggo

1. Āraññikasuttaṃ

181. “Pañcime, bhikkhave, āraññikā [āraññatā (sabbattha) pari. 443 passitabbaṃ]. Katame pañca? Mandattā momūhattā āraññiko hoti, pāpiccho icchāpakato āraññiko hoti, ummādā cittakkhepā āraññiko hoti, vaṇṇitaṃ buddhehi buddhasāvakehīti āraññiko hoti, appicchataṃyeva nissāya santuṭṭhiṃyeva nissāya sallekhaṃyeva nissāya pavivekaṃyeva nissāya idamatthitaṃyeva [idamaṭṭhitaṃyeva (sī. pī.)] nissāya āraññiko hoti. Ime kho, bhikkhave, pañca āraññikā. Imesaṃ kho, bhikkhave, pañcannaṃ āraññikānaṃ yvāyaṃ āraññiko appicchataṃyeva nissāya santuṭṭhiṃyeva nissāya sallekhaṃyeva nissāya pavivekaṃyeva nissāya idamatthitaṃyeva nissāya āraññiko hoti, ayaṃ imesaṃ pañcannaṃ āraññikānaṃ aggo ca seṭṭho ca mokkho [pāmokkho (a. ni. 4.95; 10.91)] ca uttamo ca pavaro ca.

“Seyyathāpi, bhikkhave, gavā khīraṃ, khīramhā dadhi, dadhimhā navanītaṃ, navanītamhā sappi, sappimhā sappimaṇḍo, sappimaṇḍo [sappimhā sappimaṇḍo (ka.) saṃ. ni. 3.662] tattha aggamakkhāyati; evamevaṃ kho, bhikkhave, imesaṃ pañcannaṃ āraññikānaṃ yvāyaṃ āraññiko appicchataṃyeva nissāya santuṭṭhiṃyeva nissāya sallekhaṃyeva nissāya pavivekaṃyeva nissāya idamatthitaṃyeva nissāya āraññiko hoti, ayaṃ imesaṃ pañcannaṃ āraññikānaṃ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro cā”ti. Paṭhamaṃ.

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第十九 阿兰若品

一百八十一 五阿兰若

一 诸比丘！有这五种人，是住在森林里修行的人（阿兰若）。是哪五种呢？

二 因为迟钝愚痴，所以有住在森林里的人。因为有恶劣的欲望、恶劣的本性，所以有住在森林里的人。因为骄慢、心散乱，所以有住在森林里的人。因为诸佛、诸佛弟子称赞这种修行，所以有住在森林里的人。还有一种人，只是为了少欲、只是为了知足、只是为了简朴、只是为了远离尘嚣、只是为了追求这个目标[善行]，而住在森林里。

诸比丘！这五种人，是住在森林里修行的人。

三 诸比丘！在这五种住在森林里修行的人中，那种只是为了少欲、只是为了知足、只是为了简朴、只是为了远离尘嚣、只是为了追求这个目标[善行]而住在森林里的人，在这五种住在森林里修行的人中是第一、是最好、是为首、是最高、是最殊胜的。

诸比丘！譬如从母牛得到牛乳，从牛乳得到乳酪，从乳酪得到生酥，从生酥得到熟酥，从熟酥得到醍醐。这其中，醍醐被称作第一。同样地，诸比丘！在这五种住在森林里修行的人中，那种只是为了少欲、只是为了知足、只是为了简朴、只是为了远离尘嚣、只是为了追求这个目标[善行]而住在森林里的人，在这五种住在森林里修行的人中是第一、是最好、是为首、是最高、是最殊胜的。”

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 5.151-200)/4.4 Araññavagga 阿兰若品 (AN 5.181-190)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.4.2 Cīvarasutta 五粪扫衣 (AN 5.182)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Cīvarasuttaṃ

182. “Pañcime, bhikkhave, paṃsukūlikā. Katame pañca? Mandattā momūhattā paṃsukūliko hoti…pe… idamatthitaṃyeva nissāya paṃsukūliko hoti. Ime kho, bhikkhave, pañca paṃsukūlikā”ti. Dutiyaṃ.

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一百八十二 五粪扫衣

一 诸比丘！有这五种穿粪扫衣的修行者……

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 5.151-200)/4.4 Araññavagga 阿兰若品 (AN 5.181-190)”

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【经名】 4.4.3 Rukkhamūlikasutta 五树下住 (AN 5.183)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Rukkhamūlikasuttaṃ

183. “Pañcime, bhikkhave, rukkhamūlikā. Katame pañca? Mandattā momūhattā rukkhamūliko hoti…pe… idamatthitaṃyeva nissāya rukkhamūliko hoti. Ime kho, bhikkhave, pañca rukkhamūlikā”ti. Tatiyaṃ.

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五树下住

二 诸比丘！有这五种在树下坐禅的修行者……

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 5.151-200)/4.4 Araññavagga 阿兰若品 (AN 5.181-190)”

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【经名】 4.4.4 Sosānikasutta 五冢间住 (AN 5.184)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Sosānikasuttaṃ

184. “Pañcime, bhikkhave, sosānikā. Katame pañca? Mandattā momūhattā sosāniko hoti…pe… idamatthitaṃyeva nissāya sosāniko hoti. Ime kho, bhikkhave, pañca sosānikā”ti. Catutthaṃ.

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五冢间住

三 诸比丘！有这五种在墓地坐禅的修行者……

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 5.151-200)/4.4 Araññavagga 阿兰若品 (AN 5.181-190)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.4.5 Abbhokāsikasutta 五露地住 (AN 5.185)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Abbhokāsikasuttaṃ

185. “Pañcime, bhikkhave, abbhokāsikā…pe…. Pañcamaṃ.

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五露地住

四 诸比丘！有这五种在露天坐禅的修行者……

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 5.151-200)/4.4 Araññavagga 阿兰若品 (AN 5.181-190)”

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【经名】 4.4.6 Nesajjikasutta 五常坐者 (AN 5.186)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Nesajjikasuttaṃ

186. “Pañcime, bhikkhave, nesajjikā…pe…. Chaṭṭhaṃ.

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五常坐者

五 诸比丘！有这五种常坐不卧的修行者……

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 5.151-200)/4.4 Araññavagga 阿兰若品 (AN 5.181-190)”

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【经名】 4.4.7 Yathāsanthatikasutta 五随得座 (AN 5.187)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Yathāsanthatikasuttaṃ

187. “Pañcime, bhikkhave, yathāsanthatikā…pe…. Sattamaṃ.

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五随得座

六 诸比丘！有这五种随处安排座位就坐的修行者……

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 5.151-200)/4.4 Araññavagga 阿兰若品 (AN 5.181-190)”

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【经名】 4.4.8 Ekāsanikasutta 五一食者 (AN 5.188)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Ekāsanikasuttaṃ

188. “Pañcime, bhikkhave, ekāsanikā…pe…. Aṭṭhamaṃ.

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五一食者

七 诸比丘！有这五种一日一食（一座食）的修行者……

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 5.151-200)/4.4 Araññavagga 阿兰若品 (AN 5.181-190)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.4.9 Khalupacchābhattikasutta 五不后食 (AN 5.189)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Khalupacchābhattikasuttaṃ

189. “Pañcime, bhikkhave, khalupacchābhattikā…pe…. Navamaṃ.

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一百八十九 五不后食

八 诸比丘！有这五种饭后不再进食的修行者……

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 5.151-200)/4.4 Araññavagga 阿兰若品 (AN 5.181-190)”

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【经名】 4.4.10 Pattapiṇḍikasutta 五乞食行 (AN 5.190)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Pattapiṇḍikasuttaṃ

五乞食行

190. “Pañcime, bhikkhave, pattapiṇḍikā.

“诸比丘！有这五种行乞食的修行者。

Katame pañca?

是哪五种呢？即：

Mandattā momūhattā pattapiṇḍiko hoti,

‘➊ 因为迟钝愚痴，而有行乞食者。

pāpiccho icchāpakato pattapiṇḍiko hoti,

➋ 因为有恶劣的欲望、恶劣的本性，而有行乞食者。

ummādā cittakkhepā pattapiṇḍiko hoti,

➌ 因为骄慢、心散乱，而有行乞食者。

‘vaṇṇitaṃ buddhehi buddhasāvakehī’ti pattapiṇḍiko hoti,

➍ 因为诸佛、诸佛弟子称赞这种修行，而有行乞食者。

appicchataṃyeva nissāya santuṭṭhiṃyeva nissāya sallekhaṃyeva nissāya pavivekaṃyeva nissāya idamatthitaṃyeva nissāya pattapiṇḍiko hoti.

➎ 只是为了少欲、只是为了知足、只是为了简朴、只是为了远离尘嚣、只是为了追求这个目标[善行]，而有行乞食者。’

Ime kho, bhikkhave, pañca pattapiṇḍikā.

诸比丘！这五种人，是行乞食的修行者。

Imesaṃ kho, bhikkhave, pañcannaṃ pattapiṇḍikānaṃ yvāyaṃ pattapiṇḍiko appicchataṃyeva nissāya santuṭṭhiṃyeva nissāya sallekhaṃyeva nissāya pavivekaṃyeva nissāya idamatthitaṃyeva nissāya pattapiṇḍiko hoti,

诸比丘！在这五种行乞食的修行者中，那种只是为了少欲、只是为了知足、只是为了简朴、只是为了远离尘嚣、只是为了追求这个目标[善行]而行乞食的修行者，

ayaṃ imesaṃ pañcannaṃ pattapiṇḍikānaṃ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro ca.

这在这五种行乞食的修行者中是第一、是最好、是为首、是最高、是最殊胜的。

“Seyyathāpi, bhikkhave, gavā khīraṃ, khīramhā dadhi, dadhimhā navanītaṃ, navanītamhā sappi, sappimhā sappimaṇḍo, sappimaṇḍo tattha aggamakkhāyati;

“诸比丘！譬如从母牛得到牛乳，从牛乳得到乳酪，从乳酪得到生酥，从生酥得到熟酥，从熟酥得到醍醐。这其中，醍醐被称作第一。

evamevaṃ kho, bhikkhave, imesaṃ pañcannaṃ pattapiṇḍikānaṃ yvāyaṃ pattapiṇḍiko appicchataṃyeva nissāya santuṭṭhiṃyeva nissāya sallekhaṃyeva nissāya pavivekaṃyeva nissāya idamatthitaṃyeva nissāya pattapiṇḍiko hoti,

同样地，诸比丘！在这五种行乞食的修行者中，那种只是为了少欲、只是为了知足、只是为了简朴、只是为了远离尘嚣、只是为了追求这个目标[善行]而行乞食的修行者，

ayaṃ imesaṃ pañcannaṃ pattapiṇḍikānaṃ aggo ca seṭṭho ca mokkho ca uttamo ca pavaro cā”ti. Dasamaṃ.

这在这五种行乞食的修行者中是第一、是最好、是为首、是最高、是最殊胜的。” 第十经。

Araññavaggo catuttho.

阿兰若品第四。

Tassuddānaṃ –

Araññaṃ cīvaraṃ rukkha, susānaṃ abbhokāsikaṃ;

Nesajjaṃ santhataṃ ekāsanikaṃ, khalupacchāpiṇḍikena cāti.

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 5.151-200)/4.5 Brāhmaṇavagga 婆罗门品 (AN 5.191-200)”

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【经名】 4.5.1 Soṇasutta 可见于狗 (AN 5.191)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(20) 5. Brāhmaṇavaggo

1. Soṇasuttaṃ

191. “Pañcime, bhikkhave, porāṇā brāhmaṇadhammā etarahi sunakhesu sandissanti, no brāhmaṇesu. Katame pañca? Pubbe sudaṃ [pubbassudaṃ (ka.)], bhikkhave, brāhmaṇā brāhmaṇiṃyeva gacchanti, no abrāhmaṇiṃ. Etarahi, bhikkhave, brāhmaṇā brāhmaṇimpi gacchanti, abrāhmaṇimpi gacchanti. Etarahi, bhikkhave, sunakhā sunakhiṃyeva gacchanti, no asunakhiṃ. Ayaṃ, bhikkhave, paṭhamo porāṇo brāhmaṇadhammo etarahi sunakhesu sandissati, no brāhmaṇesu.

“Pubbe sudaṃ, bhikkhave, brāhmaṇā brāhmaṇiṃ utuniṃyeva gacchanti, no anutuniṃ. Etarahi, bhikkhave, brāhmaṇā brāhmaṇiṃ utunimpi gacchanti, anutunimpi gacchanti. Etarahi, bhikkhave, sunakhā sunakhiṃ utuniṃyeva gacchanti, no anutuniṃ. Ayaṃ, bhikkhave, dutiyo porāṇo brāhmaṇadhammo etarahi sunakhesu sandissati, no brāhmaṇesu.

“Pubbe sudaṃ, bhikkhave, brāhmaṇā brāhmaṇiṃ neva kiṇanti no vikkiṇanti, sampiyeneva saṃvāsaṃ saṃbandhāya [saṃsaggatthāya (sī. pī.)] saṃpavattenti. Etarahi, bhikkhave, brāhmaṇā brāhmaṇiṃ kiṇantipi vikkiṇantipi, sampiyenapi saṃvāsaṃ saṃbandhāya saṃpavattenti. Etarahi, bhikkhave, sunakhā sunakhiṃ neva kiṇanti no vikkiṇanti, sampiyeneva saṃvāsaṃ saṃbandhāya saṃpavattenti. Ayaṃ, bhikkhave, tatiyo porāṇo brāhmaṇadhammo etarahi sunakhesu sandissati, no brāhmaṇesu.

“Pubbe sudaṃ, bhikkhave, brāhmaṇā na sannidhiṃ karonti dhanassapi dhaññassapi rajatassapi jātarūpassapi. Etarahi, bhikkhave, brāhmaṇā sannidhiṃ karonti dhanassapi dhaññassapi rajatassapi jātarūpassapi. Etarahi, bhikkhave, sunakhā na sannidhiṃ karonti dhanassapi dhaññassapi rajatassapi jātarūpassapi. Ayaṃ, bhikkhave, catuttho porāṇo brāhmaṇadhammo etarahi sunakhesu sandissati, no brāhmaṇesu.

“Pubbe sudaṃ, bhikkhave, brāhmaṇā sāyaṃ sāyamāsāya pāto pātarāsāya bhikkhaṃ pariyesanti. Etarahi, bhikkhave, brāhmaṇā yāvadatthaṃ udarāvadehakaṃ bhuñjitvā avasesaṃ ādāya pakkamanti. Etarahi, bhikkhave, sunakhā sāyaṃ sāyamāsāya pāto pātarāsāya bhikkhaṃ pariyesanti. Ayaṃ, bhikkhave, pañcamo porāṇo brāhmaṇadhammo etarahi sunakhesu sandissati, no brāhmaṇesu. Ime kho, bhikkhave, pañca porāṇā brāhmaṇadhammā etarahi sunakhesu sandissanti, no brāhmaṇesū”ti. Paṭhamaṃ.

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第二十 婆罗门品

一百九十一 可见于狗

一 “诸比丘！这五种古时候婆罗门的德行（法），现在能在狗的身上看到，却不能在婆罗门身上看到了。是哪五种呢？

二 诸比丘！古时候的婆罗门，只亲近婆罗门女子，不亲近非婆罗门女子。诸比丘！现在的婆罗门呢，既亲近婆罗门女子，也亲近非婆罗门女子。诸比丘！现在的狗只亲近母狗，不亲近其他种类的雌性动物。诸比丘！这是第一种古时候婆罗门的德行，现在能在狗的身上看到，却不能在婆罗门身上看到了。

三 诸比丘！古时候的婆罗门，只在婆罗门女子的适合受孕期（排卵期）才亲近她，不在非受孕期亲近。诸比丘！现在的婆罗门，既在婆罗门女子的受孕期亲近她，也在非受孕期亲近她。诸比丘！现在的狗，只在母狗的发情期（适合受孕期）才亲近它，不在非发情期亲近。诸比丘！这是第二种古时候婆罗门的德行，现在能在狗的身上看到，却不能在婆罗门身上看到了。

四 诸比丘！古时候的婆罗门，不买卖婆罗门女子，只是因为相互情愿（相爱），为了共同生活、传宗接代而结合。诸比丘！现在的婆罗门，既买也卖婆罗门女子，也因为相互情愿而结合，为了共同生活、传宗接代。诸比丘！现在的狗不买卖母狗，只是因为相互情愿，为了交配共处而在一起。诸比丘！这是第三种古时候婆罗门的德行，现在能在狗的身上看到，却不能在婆罗门身上看到了。

五 诸比丘！古时候的婆罗门，不储存财富、谷物、银子或金子。诸比丘！现在的婆罗门，储存财富、谷物、银子和金子。诸比丘！现在的狗，不储存财富、谷物、银子或金子。诸比丘！这是第四种古时候婆罗门的德行，现在能在狗的身上看到，却不能在婆罗门身上看到了。

六 诸比丘！古时候的婆罗门，在傍晚为了晚餐、在早晨为了早餐而乞求食物。诸比丘！现在的婆罗门，只要吃饱了肚子，还会把剩下的带走。诸比丘！现在的狗在傍晚为了晚餐、在早晨为了早餐而寻找食物。诸比丘！这是第五种古时候婆罗门的德行，现在能在狗的身上看到，却不能在婆罗门身上看到了。

诸比丘！这五种古时候婆罗门的德行，现在能在狗的身上看到，却不能在婆罗门身上看到了。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 5.151-200)/4.5 Brāhmaṇavagga 婆罗门品 (AN 5.191-200)”

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【经名】 4.5.2 Doṇabrāhmaṇasutta 头那婆罗门 (AN 5.192)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Doṇabrāhmaṇasuttaṃ

192. Atha kho doṇo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho doṇo brāhmaṇo bhagavantaṃ etadavoca –

“Sutaṃ metaṃ, bho gotama – ‘na samaṇo gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimantetī’ti. Tayidaṃ, bho gotama, tatheva. Na hi bhavaṃ gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti. Tayidaṃ, bho gotama, na sampannamevā”ti. “Tvampi no, doṇa, brāhmaṇo paṭijānāsī”ti? “Yañhi taṃ, bho gotama, sammā vadamāno vadeyya – ‘brāhmaṇo ubhato sujāto – mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhito anupakkuṭṭho jātivādena, ajjhāyako mantadharo, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo’ti, mameva taṃ, bho gotama, sammā vadamāno vadeyya. Ahañhi, bho gotama, brāhmaṇo ubhato sujāto – mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, ajjhāyako mantadharo, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ, padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo”ti.

“Ye kho, te doṇa, brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro, yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti sajjhāyitamanusajjhāyanti vācitamanuvācenti, seyyathidaṃ – aṭṭhako, vāmako, vāmadevo, vessāmitto, yamadaggi [yamataggi (sī.) dī. ni. 1.284, 526, 536; ma. ni. 2.427; mahāva. 300; a. ni. 5.192 passitabbaṃ], aṅgīraso, bhāradvājo, vāseṭṭho, kassapo, bhagu; tyāssu’me pañca brāhmaṇe paññāpenti – brahmasamaṃ, devasamaṃ, mariyādaṃ, sambhinnamariyādaṃ, brāhmaṇacaṇḍālaṃyeva pañcamaṃ. Tesaṃ tvaṃ doṇa, katamo”ti?

“Na kho mayaṃ, bho gotama, pañca brāhmaṇe jānāma, atha kho mayaṃ brāhmaṇātveva jānāma. Sādhu me bhavaṃ gotamo tathā dhammaṃ desetu yathā ahaṃ ime pañca brāhmaṇe jāneyyan”ti. “Tena hi, brāhmaṇa, suṇohi, sādhukaṃ manasi karohi; bhāsissāmī”ti. “Evaṃ bho”ti kho doṇo brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca –

“Kathañca, doṇa, brāhmaṇo brahmasamo hoti? Idha, doṇa, brāhmaṇo ubhato sujāto hoti – mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. So aṭṭhacattālīsavassāni komārabrahmacariyaṃ [kodhāraṃ brahmacariyaṃ (syā. ka.)] carati mante adhīyamāno. Aṭṭhacattālīsavassāni komārabrahmacariyaṃ caritvā mante adhīyitvā ācariyassa ācariyadhanaṃ pariyesati dhammeneva, no adhammena.

“Tattha ca, doṇa, ko dhammo? Neva kasiyā na vaṇijjāya na gorakkhena na issatthena [na issattena (ka.)] na rājaporisena na sippaññatarena, kevalaṃ bhikkhācariyāya kapālaṃ anatimaññamāno. So ācariyassa ācariyadhanaṃ niyyādetvā [nīyyādetvā (sī.), nīyādetvā (pī.), niyyātetvā (katthaci)] kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati. So evaṃ pabbajito samāno mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ [catutthiṃ (sī.)], iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena [abyāpajjhena (ka.) abyābajjhena (?)] pharitvā viharati. Karuṇā…pe… muditā… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So ime cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṃ maraṇā sugatiṃ brahmalokaṃ upapajjati. Evaṃ kho, doṇa, brāhmaṇo brahmasamo hoti.

“Kathañca, doṇa, brāhmaṇo devasamo hoti? Idha, doṇa, brāhmaṇo ubhato sujāto hoti – mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. So aṭṭhacattālīsavassāni komārabrahmacariyaṃ carati mante adhīyamāno. Aṭṭhacattālīsavassāni komārabrahmacariyaṃ caritvā mante adhīyitvā ācariyassa ācariyadhanaṃ pariyesati dhammeneva, no adhammena. Tattha ca, doṇa, ko dhammo? Neva kasiyā na vaṇijjāya na gorakkhena na issatthena na rājaporisena na sippaññatarena, kevalaṃ bhikkhācariyāya kapālaṃ anatimaññamāno. So ācariyassa ācariyadhanaṃ niyyādetvā dāraṃ pariyesati dhammeneva, no adhammena.

“Tattha ca, doṇa, ko dhammo? Neva kayena na vikkayena, brāhmaṇiṃyeva udakūpassaṭṭhaṃ. So brāhmaṇiṃyeva gacchati, na khattiyiṃ na vessiṃ na suddiṃ na caṇḍāliṃ na nesādiṃ na veniṃ [na veṇiṃ (sī. syā. kaṃ. pī.)] na rathakāriṃ na pukkusiṃ gacchati, na gabbhiniṃ gacchati, na pāyamānaṃ gacchati, na anutuniṃ gacchati. Kasmā ca, doṇa, brāhmaṇo na gabbhiniṃ gacchati? Sace, doṇa, brāhmaṇo gabbhiniṃ gacchati, atimīḷhajo nāma so hoti māṇavako vā māṇavikā [māṇavakī (ka.)] vā. Tasmā, doṇa, brāhmaṇo na gabbhiniṃ gacchati. Kasmā ca, doṇa, brāhmaṇo na pāyamānaṃ gacchati? Sace, doṇa, brāhmaṇo pāyamānaṃ gacchati, asucipaṭipīḷito nāma so hoti māṇavako vā māṇavikā vā. Tasmā, doṇa, brāhmaṇo na pāyamānaṃ gacchati. Tassa sā hoti brāhmaṇī neva kāmatthā na davatthā na ratatthā, pajatthāva brāhmaṇassa brāhmaṇī hoti. So methunaṃ uppādetvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati. So evaṃ pabbajito samāno vivicceva kāmehi…pe… catutthaṃ jhānaṃ upasampajja viharati. So ime cattāro jhāne bhāvetvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Evaṃ kho, doṇa, brāhmaṇo devasamo hoti.

“Kathañca, doṇa, brāhmaṇo mariyādo hoti? Idha, doṇa, brāhmaṇo ubhato sujāto hoti – mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. So aṭṭhacattālīsavassāni komārabrahmacariyaṃ carati mante adhīyamāno. Aṭṭhacattālīsavassāni komārabrahmacariyaṃ caritvā mante adhīyitvā ācariyassa ācariyadhanaṃ pariyesati dhammeneva, no adhammena. Tattha ca, doṇa, ko dhammo? Neva kasiyā na vaṇijjāya na gorakkhena na issatthena na rājaporisena na sippaññatarena, kevalaṃ bhikkhācariyāya kapālaṃ anatimaññamāno. So ācariyassa ācariyadhanaṃ niyyādetvā dāraṃ pariyesati dhammeneva, no adhammena.

“Tattha ca, doṇa, ko dhammo? Neva kayena na vikkayena, brāhmaṇiṃyeva udakūpassaṭṭhaṃ. So brāhmaṇiṃyeva gacchati, na khattiyiṃ na vessiṃ na suddiṃ na caṇḍāliṃ na nesādiṃ na veniṃ na rathakāriṃ na pukkusiṃ gacchati, na gabbhiniṃ gacchati, na pāyamānaṃ gacchati, na anutuniṃ gacchati. Kasmā ca, doṇa, brāhmaṇo na gabbhiniṃ gacchati? Sace, doṇa, brāhmaṇo gabbhiniṃ gacchati, atimīḷhajo nāma so hoti māṇavako vā māṇavikā vā. Tasmā, doṇa, brāhmaṇo na gabbhiniṃ gacchati. Kasmā ca, doṇa, brāhmaṇo na pāyamānaṃ gacchati? Sace, doṇa, brāhmaṇo pāyamānaṃ gacchati, asucipaṭipīḷito nāma so hoti māṇavako vā māṇavikā vā. Tasmā, doṇa, brāhmaṇo na pāyamānaṃ gacchati. Tassa sā hoti brāhmaṇī neva kāmatthā na davatthā na ratatthā, pajatthāva brāhmaṇassa brāhmaṇī hoti. So methunaṃ uppādetvā tameva puttassādaṃ nikāmayamāno kuṭumbaṃ ajjhāvasati, na agārasmā anagāriyaṃ pabbajati. Yāva porāṇānaṃ brāhmaṇānaṃ mariyādo tattha tiṭṭhati, taṃ na vītikkamati. ‘Yāva porāṇānaṃ brāhmaṇānaṃ mariyādo tattha brāhmaṇo ṭhito taṃ na vītikkamatī’ti, kho, doṇa, tasmā brāhmaṇo mariyādoti vuccati. Evaṃ kho, doṇa, brāhmaṇo mariyādo hoti.

“Kathañca, doṇa, brāhmaṇo sambhinnamariyādo hoti? Idha, doṇa, brāhmaṇo ubhato sujāto hoti – mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. So aṭṭhacattālīsavassāni komārabrahmacariyaṃ carati mante adhīyamāno. Aṭṭhacattālīsavassāni komārabrahmacariyaṃ caritvā mante adhīyitvā ācariyassa ācariyadhanaṃ pariyesati dhammeneva, no adhammena.

“Tattha ca, doṇa, ko dhammo? Neva kasiyā na vaṇijjāya na gorakkhena na issatthena na rājaporisena na sippaññatarena, kevalaṃ bhikkhācariyāya kapālaṃ anatimaññamāno. So ācariyassa ācariyadhanaṃ niyyādetvā dāraṃ pariyesati dhammenapi adhammenapi kayenapi vikkayenapi brāhmaṇimpi udakūpassaṭṭhaṃ. So brāhmaṇimpi gacchati khattiyimpi gacchati vessimpi gacchati suddimpi gacchati caṇḍālimpi gacchati nesādimpi gacchati venimpi gacchati rathakārimpi gacchati pukkusimpi gacchati gabbhinimpi gacchati pāyamānampi gacchati utunimpi gacchati anutunimpi gacchati. Tassa sā hoti brāhmaṇī kāmatthāpi davatthāpi ratatthāpi pajatthāpi brāhmaṇassa brāhmaṇī hoti. Yāva porāṇānaṃ brāhmaṇānaṃ mariyādo tattha na tiṭṭhati, taṃ vītikkamati. ‘Yāva porāṇānaṃ brāhmaṇānaṃ mariyādo tattha brāhmaṇo na ṭhito taṃ vītikkamatī’ti kho, doṇa, tasmā brāhmaṇo sambhinnamariyādoti vuccati. Evaṃ kho, doṇa, brāhmaṇo sambhinnamariyādo hoti.

“Kathañca, doṇa, brāhmaṇo brāhmaṇacaṇḍālo hoti? Idha, doṇa, brāhmaṇo ubhato sujāto hoti – mātito ca pitito ca, saṃsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. So aṭṭhacattālīsavassāni komārabrahmacariyaṃ carati mante adhīyamāno. Aṭṭhacattālīsavassāni komārabrahmacariyaṃ caritvā mante adhīyitvā ācariyassa ācariyadhanaṃ pariyesati dhammenapi adhammenapi kasiyāpi vaṇijjāyapi gorakkhenapi issatthenapi rājaporisenapi sippaññatarenapi, kevalampi bhikkhācariyāya, kapālaṃ anatimaññamāno.

“So ācariyassa ācariyadhanaṃ niyyādetvā dāraṃ pariyesati dhammenapi adhammenapi kayenapi vikkayenapi brāhmaṇimpi udakūpassaṭṭhaṃ. So brāhmaṇimpi gacchati khattiyimpi gacchati vessimpi gacchati suddimpi gacchati caṇḍālimpi gacchati nesādimpi gacchati venimpi gacchati rathakārimpi gacchati pukkusimpi gacchati gabbhinimpi gacchati pāyamānampi gacchati utunimpi gacchati anutunimpi gacchati. Tassa sā hoti brāhmaṇī kāmatthāpi davatthāpi ratatthāpi pajatthāpi brāhmaṇassa brāhmaṇī hoti. So sabbakammehi jīvikaṃ [jīvitaṃ (ka.)] kappeti. Tamenaṃ brāhmaṇā evamāhaṃsu – ‘kasmā bhavaṃ brāhmaṇo paṭijānamāno sabbakammehi jīvikaṃ kappetī’ti? So evamāha – ‘seyyathāpi, bho, aggi sucimpi ḍahati asucimpi ḍahati, na ca tena aggi upalippati [upalimpati (ka.)]; evamevaṃ kho, bho, sabbakammehi cepi brāhmaṇo jīvikaṃ kappeti, na ca tena brāhmaṇo upalippati’. ‘Sabbakammehi jīvikaṃ kappetī’ti kho, doṇa, tasmā brāhmaṇo brāhmaṇacaṇḍāloti vuccati. Evaṃ kho, doṇa, brāhmaṇo brāhmaṇacaṇḍālo hoti.

“Ye kho te, doṇa, brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samīhitaṃ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti sajjhāyitamanusajjhāyanti vācimanuvācenti, seyyathidaṃ – aṭṭhako, vāmako, vāmadevo, vessāmitto, yamadaggi, aṅgīraso, bhāradvājo, vāseṭṭho, kassapo, bhagu; tyāssume pañca brāhmaṇe paññāpenti – brahmasamaṃ, devasamaṃ, mariyādaṃ, sambhinnamariyādaṃ, brāhmaṇacaṇḍālaṃyeva pañcamaṃ. Tesaṃ tvaṃ, doṇa, katamo”ti?

“Evaṃ sante mayaṃ, bho gotama, brāhmaṇacaṇḍālampi na pūrema. Abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Dutiyaṃ.

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一百九十二 头那婆罗门

一 那时，头那婆罗门来到世尊那里。到了之后，和世尊互相问候，说了些愉快、客气的话后，坐在一边。坐在一边的头那婆罗门对世尊说：

二 “尊敬的乔达摩！我听说沙门乔达摩不向年老、耆宿、年迈、高龄的婆罗门问候、起立或让座。尊敬的乔达摩！这事确实如此，尊敬的乔达摩您不向年老、耆宿、年迈、高龄的婆罗门问候、起立或让座。尊敬的乔达摩！这样做是不对的（不圆满的）。”

“头那！你不是自称是婆罗门吗？”

“尊敬的乔达摩！如果有人要正确地描述一个婆罗门，他会说：‘婆罗门，父母双方出身纯正，母系父系血统清净，上溯七代祖先都没有混杂，没有因出身而被指责非议；博学，通晓吠陀经典（真言），精通三吠陀以及作为第五部分的古史传说，通达词汇、仪轨、声韵、语法，博览群书，精通顺世论（世间哲学）和大人相学。’尊敬的乔达摩！这样正确地描述婆罗门的话，也可以用来描述我。尊敬的乔达摩！我确实是婆罗门，父母双方出身纯正，母系父系血统清净，上溯七代祖先都没有混杂，没有因出身而被指责非议；博学，通晓吠陀经典（真言），精通三吠陀以及作为第五部分的古史传说，通达词汇、仪轨、声韵、语法，博览群书，精通顺世论（世间哲学）和大人相学。”

“头那！那些古代婆罗门的仙人，是吠陀颂歌的作者，是吠陀颂歌的传承者，如今的婆罗门只是跟着唱诵、跟着解说他们古时所唱诵、讲述、口传、汇集的吠陀颂歌。他们是：阿吒迦 (Aṭṭhaka)、婆摩迦 (Vāmaka)、婆摩提婆 (Vāmadeva)、毗奢弥多罗 (Vessāmitta)、阎摩德гни (Yamadaggi)、鸯耆罗娑 (Aṅgīrasa)、婆罗堕阇 (Bhāradvāja)、婆悉吒 (Vāseṭṭho)、迦叶波 (Kassapo)、跋瞿 (Bhagu)。这些古代仙人制定了五种婆罗门：等同梵天者、等同天神者、守持界限者、破坏界限者，第五种是婆罗门中的贱民（旃陀罗）。头那！你属于这五种中的哪一种呢？”

“尊敬的乔达摩！我不知道这五种婆罗门，我只知道我是婆罗门。尊敬的乔达摩！请您为我说法，让我了解这五种婆罗门，那就太好了！”

“好的，婆罗门！仔细听，好好放在心上！我这就说。”

头那婆罗门回答世尊：“尊者！好的。”世尊说：

三 “头那！怎样是等同梵天的婆罗门呢？头那！世间有这样的婆罗门：父母双方出身纯正，上溯七代祖先血统清净，没有因出身而被指责非议。他修习童贞梵行四十八年，学习吠陀。四十八年梵行圆满、学完吠陀后，他以正当的方式，而非不正当的方式，为老师筹集学费（师财）。头那！这里所说的正当方式是什么呢？不靠耕种，不靠经商，不靠畜牧，不靠当兵，不靠为国王服务，不靠任何手艺，仅仅依靠乞食，并且不轻视自己的钵。他把学费交给老师后，剃除须发，穿上袈裟色的衣服，从家庭生活走向非家庭（出家）。他这样出家后，以充满慈爱的心遍满一个方向而住，同样遍满第二、第三、第四个方向；如此，向上、向下、向四周，遍满一切处、一切世界的每一个角落，以广大、无量、无怨恨、无恼害的慈心安住。同样，以悲心……喜心……舍心遍满一个方向而住，同样遍满第二、第三、第四个方向；如此，向上、向下、向四周，遍满一切处、一切世界的每一个角落，以广大、无量、无怨恨、无恼害的舍心安住。他修习这四种梵住之后，身体败坏、死亡之后，往生到善趣、梵天世界。头那！这样的婆罗门，就是等同梵天的婆罗门。

四 头那！怎样又是等同天神的婆罗门呢？头那！世间有这样的婆罗门：父母双方出身纯正……（同上）……没有因出身而被指责非议。他修习童贞梵行四十八年，学习吠陀。……（同上）……他把学费交给老师后，以正当的方式，而非不正当的方式，去寻找妻子。头那！这里所说的正当方式是什么呢？不通过购买，也不通过出卖自己，只寻求以净水仪式结合的婆罗门女子。他只亲近婆罗门女子，不亲近刹帝利女子、吠舍女子、首陀罗女子、旃陀罗女子、猎人女子、编筐女子、造车女子、屠户女子；他不亲近怀孕的女子，不亲近哺乳的女子，也不在非受孕期亲近女子。头那！婆罗门为什么不亲近怀孕的女子呢？头那！如果婆罗门亲近怀孕的女子，那么生下来的男孩或女孩就会被称为‘秽生’（在污秽中出生）。因此，头那！婆罗门不亲近怀孕的女子。头那！婆罗门为什么不亲近哺乳的女子呢？头那！如果婆罗门亲近哺乳的女子，那么生下来的男孩或女孩就会被称为‘饮不净者’（受到不洁乳汁的玷污）。因此，头那！婆罗门不亲近哺乳的女子。头那！婆罗门为什么不在非受孕期亲近女子呢？因为那位婆罗门女子结合的目的，不是为了情欲，不是为了嬉戏，不是为了娱乐，只是为了给婆罗门传宗接代。他有了孩子之后，就剃除须发，穿上袈裟色的衣服，从家庭生活走向非家庭（出家）。他这样出家后，远离各种欲望……（省略禅定过程）……安住于第四禅。他修习这四种禅定之后，身体败坏、死亡之后，往生到善趣、天界。头那！这样的婆罗门，就是等同天神的婆罗门。

五 头那！怎样又是守持界限的婆罗门呢？头那！世间有这样的婆罗门：父母双方出身纯正……（同上）……没有因出身而被指责非议。他修习童贞梵行四十八年……（同上）……寻找妻子。……（同上，关于如何寻找妻子和亲近对象）……他有了孩子之后，希望享受儿女带来的乐趣，就继续在家生活，不从家庭走向非家庭（不出家）。他遵守古时婆罗门的界限（传统规范），安住其中，不逾越。因为这个婆罗门安住于古时婆罗门的界限而不逾越，所以，头那！他被称为守持界限的婆罗门。头那！这就是守持界限的婆罗门。

六 头那！怎样又是破坏（超越）界限的婆罗门呢？头那！世间有这样的婆罗门：父母双方出身纯正……（同上）……没有因出身而被指责非议。他修习童贞梵行四十八年……（同上）……为老师筹集学费。……（同上）……他把学费交给老师后，用正当或不正当的方式，通过购买或出卖自己来寻找妻子，也寻求以净水仪式结合的婆罗门女子。他亲近婆罗门女子，也亲近刹帝利女子、吠舍女子、首陀罗女子、旃陀罗女子、猎人女子、编筐女子、造车女子、屠户女子；他也亲近怀孕的女子、哺乳的女子、处于受孕期或非受孕期的女子。那位与他结合的女子，既是为了情欲、嬉戏、娱乐，也是为了给婆罗门传宗接代。他不遵守古时婆罗门的界限（传统规范），反而逾越了它。头那！因为这个婆罗门不安住于古时婆罗门的界限而逾越了它，所以他被称为破坏（超越）界限的婆罗门。头那！这就是破坏（超越）界限的婆罗门。

七 头那！怎样又是婆罗门中的贱民（旃陀罗）呢？头那！世间有这样的婆罗门：父母双方出身纯正……（同上）……没有因出身而被指责非议。他修习童贞梵行四十八年，学习吠陀。……（同上）……他用正当或不正当的方式，依靠耕种、经商、畜牧、当兵、为国王服务或任何手艺，也依靠乞食（并且不轻视自己的钵），来为老师筹集学费。他把学费交给老师后，用正当或不正当的方式，通过购买或出卖自己来寻找妻子，也寻求以净水仪式结合的婆罗门女子。他亲近婆罗门女子，也亲近刹帝利女子、吠舍女子、首陀罗女子、旃陀罗女子、猎人女子、编筐女子、造车女子、屠户女子；他也亲近怀孕的女子、哺乳的女子、处于受孕期或非受孕期的女子。那位与他结合的女子，既是为了情欲、嬉戏、娱乐，也是为了给婆罗门传宗接代。他依靠各种职业谋生。其他的婆罗门对他说：‘你自称是婆罗门，为什么依靠各种职业谋生呢？’他回答说：‘譬如火，既燃烧洁净的东西，也燃烧不洁净的东西，但火本身不会因此而被玷污。同样地，即使婆罗门依靠各种职业谋生，婆罗门本身也不会因此而被玷污。’头那！因为他依靠各种职业谋生，所以被称为婆罗门中的贱民（旃陀罗）。头那！这就是婆罗门中的贱民（旃陀罗）。

八 头那！那些古代婆罗门的仙人，是吠陀颂歌的作者，是吠陀颂歌的传承者……（同上）……他们是：阿吒迦 (Aṭṭhaka)、婆摩迦 (Vāmaka)、婆摩提婆 (Vāmadeva)、毗奢弥多罗 (Vessāmitta)、阎摩德гни (Yamadaggi)、鸯耆罗娑 (Aṅgīrasa)、婆罗堕阇 (Bhāradvāja)、婆悉吒 (Vāseṭṭho)、迦叶波 (Kassapo)、跋瞿 (Bhagu)。他们制定了这五种婆罗门：等同梵天者、等同天神者、守持界限者、破坏界限者，第五种是婆罗门中的贱民（旃陀罗）。头那！你属于这五种中的哪一种呢？”

“尊敬的乔达摩！这样说来，我们连婆罗门中的贱民（旃陀罗）都比不上啊！太好了！尊敬的乔达摩！……（省略赞叹语）……恳请尊敬的乔达摩接受我，从今天起，终身归依，成为优婆塞。”

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 5.151-200)/4.5 Brāhmaṇavagga 婆罗门品 (AN 5.191-200)”

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【经名】 4.5.3 Saṅgāravasutta 商伽罗婆罗门 (AN 5.193)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Saṅgāravasuttaṃ

193. Atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho saṅgāravo brāhmaṇo bhagavantaṃ etadavoca – “ko nu kho, bho gotama, hetu ko paccayo, yena kadāci dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā? Ko pana, bho gotama, hetu ko paccayo, yena kadāci dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā”ti?

“Yasmiṃ, brāhmaṇa, samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. Seyyathāpi, brāhmaṇa, udapatto saṃsaṭṭho lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ nappajāneyya na passeyya. Evamevaṃ kho, brāhmaṇa, yasmiṃ samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi…pe… ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

“Puna caparaṃ, brāhmaṇa, yasmiṃ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi…pe… ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. Seyyathāpi, brāhmaṇa, udapatto agginā santatto ukkudhito [ukkaṭṭhito (sī. pī.), ukkuṭṭhito (syā. kaṃ.)] ussadakajāto [usumakajāto (katthaci), ussurakajāto (ka.), usmudakajāto (ma. ni. 3 majjhimanikāye)]. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ nappajāneyya na passeyya. Evamevaṃ kho, brāhmaṇa, yasmiṃ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi…pe… ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

“Puna caparaṃ, brāhmaṇa, yasmiṃ samaye thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi…pe… ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. Seyyathāpi, brāhmaṇa, udapatto sevālapaṇakapariyonaddho. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ nappajāneyya na passeyya. Evamevaṃ kho, brāhmaṇa, yasmiṃ samaye thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi…pe… ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

“Puna caparaṃ, brāhmaṇa, yasmiṃ samaye uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi…pe… ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. Seyyathāpi, brāhmaṇa, udapatto vāterito calito bhanto ūmijāto [ummijāto (pī.)]. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ nappajāneyya na passeyya. Evamevaṃ kho, brāhmaṇa, yasmiṃ samaye uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi…pe… ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

“Puna caparaṃ, brāhmaṇa, yasmiṃ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi…pe… ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. Seyyathāpi, brāhmaṇa, udapatto āvilo luḷito kalalībhūto andhakāre nikkhitto. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ nappajāneyya na passeyya. Evamevaṃ kho, brāhmaṇa, yasmiṃ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, paratthampi…pe… ubhayatthampi tasmiṃ samaye yathābhūtaṃ nappajānāti na passati, dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.

“Yasmiñca kho, brāhmaṇa, samaye na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ pajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ pajānāti passati, paratthampi tasmiṃ samaye yathābhūtaṃ pajānāti passati, ubhayatthampi tasmiṃ samaye yathābhūtaṃ pajānāti passati, dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. Seyyathāpi, brāhmaṇa, udapatto asaṃsaṭṭho lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ pajāneyya passeyya. Evamevaṃ kho, brāhmaṇa, yasmiṃ samaye na kāmarāgapariyuṭṭhitena cetasā viharati…pe….

“Puna caparaṃ, brāhmaṇa, yasmiṃ samaye na byāpādapariyuṭṭhitena cetasā viharati…pe… seyyathāpi, brāhmaṇa, udapatto agginā asantatto anukkudhito anussadakajāto. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ pajāneyya passeyya. Evamevaṃ kho, brāhmaṇa, yasmiṃ samaye na byāpādapariyuṭṭhitena cetasā viharati…pe….

“Puna caparaṃ, brāhmaṇa, yasmiṃ samaye na thinamiddhapariyuṭṭhitena cetasā viharati…pe… seyyathāpi, brāhmaṇa, udapatto na sevālapaṇakapariyonaddho. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ pajāneyya passeyya. Evamevaṃ kho, brāhmaṇa, yasmiṃ samaye na thinamiddhapariyuṭṭhitena cetasā viharati…pe….

“Puna caparaṃ, brāhmaṇa, yasmiṃ samaye na uddhaccakukkuccapariyuṭṭhitena cetasā viharati…pe… seyyathāpi, brāhmaṇa, udapatto na vāterito na calito na bhanto na ūmijāto. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ pajāneyya passeyya. Evamevaṃ kho, brāhmaṇa, yasmiṃ samaye na uddhaccakukkuccapariyuṭṭhitena cetasā viharati …pe….

“Puna caparaṃ, brāhmaṇa, yasmiṃ samaye na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ pajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ pajānāti passati, paratthampi tasmiṃ samaye yathābhūtaṃ pajānāti passati, ubhayatthampi tasmiṃ samaye yathābhūtaṃ pajānāti passati, dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. Seyyathāpi, brāhmaṇa, udapatto accho vippasanno anāvilo āloke nikkhitto. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ pajāneyya passeyya. Evamevaṃ kho, brāhmaṇa, yasmiṃ samaye na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ pajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ pajānāti passati, paratthampi…pe… ubhayatthampi tasmiṃ samaye yathābhūtaṃ pajānāti passati, dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.

“Ayaṃ kho, brāhmaṇa, hetu ayaṃ paccayo, yena kadāci dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. Ayaṃ pana, brāhmaṇa, hetu ayaṃ paccayo, yena kadāci dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā”ti.

“Abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

一百九十三 商伽罗婆罗门

一 那时，商伽罗婆罗门来到世尊那里。到了之后，和世尊互相问候，交换了令人欢喜、值得记忆的话语后，坐在一边。坐在一边的商伽罗婆罗门对世尊这样说：

二 “尊者乔达摩！是什么原因，什么缘由，有时即使长时间读诵真言，也记不起来，更何况不读诵呢？又是什么原因，什么缘由，有时即使长时间不读诵真言，也能记起来，更何况读诵呢？”

三 “婆罗门！当一个人内心被欲贪困扰、被欲贪征服而住，并且不如实了知对已生起的欲贪的出离时，他在那个时候就不如实了知、看不见自己的利益，那个时候也不如实了知、看不见他人的利益，那个时候也不如实了知、看不见双方的利益，即使长时间读诵真言，也记不起来，更何况不读诵呢？婆罗门！就好比一个水盆，（盆里的水）混入了紫胶、姜黄、靛蓝或茜草而变得浑浊。这时，有视力的人观察自己映在水中的面容，也不能如实地了知和看见。正是这样，婆罗门！当一个人内心被欲贪困扰、被欲贪征服而住，并且不如实了知对已生起的欲贪的出离时，他在那个时候就不如实了知、看不见自己的利益……乃至……他人的利益……乃至……双方的利益，即使长时间读诵真言，也记不起来，更何况不读诵呢？”

四 再者，婆罗门！当一个人内心被瞋恚困扰、被瞋恚征服而住，并且不如实了知对已生起的瞋恚的出离时，他在那个时候就不如实了知、看不见自己的利益……乃至……他人的利益……乃至……双方的利益，即使长时间读诵真言，也记不起来，更何况不读诵呢？婆罗门！就好比一个水盆，（盆里的水）放在火上加热、沸腾、冒着气泡。这时，有视力的人观察自己映在水中的面容，也不能如实地了知和看见。正是这样，婆罗门！当一个人内心被瞋恚困扰、被瞋恚征服而住，并且不如实了知对已生起的瞋恚的出离时，他在那个时候就不如实了知、看不见自己的利益……乃至……他人的利益……乃至……双方的利益，即使长时间读诵真言，也记不起来，更何况不读诵呢？”

五 再者，婆罗门！当一个人内心被惛沉睡眠困扰、被惛沉睡眠征服而住，并且不如实了知对已生起的惛沉睡眠的出离时，他在那个时候就不如实了知、看不见自己的利益……乃至……他人的利益……乃至……双方的利益，即使长时间读诵真言也记不起来，更何况不读诵呢？婆罗门！就好比一个水盆，（盆里的水）长满了苔藓和浮萍。这时，有视力的人观察自己映在水中的面容，也不能如实地了知和看见。正是这样，婆罗门！当一个人内心被惛沉睡眠困扰、被惛沉睡眠征服而住，并且不如实了知对已生起的惛沉睡眠的出离时，他在那个时候就不如实了知、看不见自己的利益……乃至……他人的利益……乃至……双方的利益，即使长时间读诵真言也记不起来，更何况不读诵呢？”

六 再者，婆罗门！当一个人内心被掉举追悔困扰、被掉举追悔征服而住，并且不如实了知对已生起的掉举追悔的出离时，他在那个时候就不如实了知、看不见自己的利益……乃至……他人的利益……乃至……双方的利益，即使长时间读诵真言，也记不起来，更何况不读诵呢？婆罗门！就好比一个水盆，（盆里的水）被风吹动、摇晃、荡漾、泛起波纹。这时，有视力的人观察自己映在水中的面容，也不能如实地了知和看见。正是这样，婆罗门！当一个人内心被掉举追悔困扰、被掉举追悔征服而住，并且不如实了知对已生起的掉举追悔的出离时，他在那个时候就不如实了知、看不见自己的利益……乃至……他人的利益……乃至……双方的利益，即使长时间读诵真言也记不起来，更何况不读诵呢？”

七 再者，婆罗门！当一个人内心被疑惑困扰、被疑惑征服而住，并且不如实了知对已生起的疑惑的出离时，他在那个时候就不如实了知、看不见自己的利益……乃至……他人的利益……乃至……双方的利益，即使长时间读诵真言，也记不起来，更何况不读诵呢？婆罗门！就好比一个水盆，（盆里的水）浑浊、搅动、充满泥泞，并且放在黑暗中。这时，有视力的人观察自己映在水中的面容，也不能如实地了知和看见。正是这样，婆罗门！当一个人内心被疑惑困扰、被疑惑征服而住，并且不如实了知对已生起的疑惑的出离时，他在那个时候就不如实了知、看不见自己的利益……乃至……他人的利益……乃至……双方的利益，即使长时间读诵真言，也记不起来，更何况不读诵呢？”

八 婆罗门！当一个人内心不被欲贪困扰、不被欲贪征服而住，并且如实了知对已生起的欲贪的出离时，他在那个时候就能如实了知、看见自己的利益，那个时候也能如实了知、看见他人的利益，那个时候也能如实了知、看见双方的利益，即使长时间不读诵真言，也能记起来，更何况读诵呢？婆罗门！就好比一个水盆，（盆里的水）没有混入紫胶、姜黄、靛蓝或茜草而变得浑浊。这时，有视力的人观察自己映在水中的面容，就能如实地了知和看见。正是这样，婆罗门！当一个人内心不被欲贪困扰、不被欲贪征服而住，并且如实了知对已生起的欲贪的出离时，他在那个时候就能如实了知、看见自己的利益……乃至……他人的利益……乃至……双方的利益，即使长时间不读诵真言，也能记起来，更何况读诵呢？”

九 再者，婆罗门！当一个人内心不被瞋恚困扰、不被瞋恚征服而住，并且如实了知对已生起的瞋恚的出离时，他在那个时候就能如实了知、看见自己的利益……乃至……他人的利益……乃至……双方的利益，即使长时间不读诵真言也能记起来，更何况读诵呢？婆罗门！就好比一个水盆，（盆里的水）没有放在火上加热、不沸腾、不冒气泡。这时，有视力的人观察自己映在水中的面容，就能如实地了知和看见。正是这样，婆罗门！当一个人内心不被瞋恚困扰、不被瞋恚征服而住，并且如实了知对已生起的瞋恚的出离时，他在那个时候就能如实了知、看见自己的利益……乃至……他人的利益……乃至……双方的利益，即使长时间不读诵真言，也能记起来，更何况读诵呢？”

一〇 再者，婆罗门！当一个人内心不被惛沉睡眠困扰、不被惛沉睡眠征服而住，并且如实了知对已生起的惛沉睡眠的出离时，他在那个时候就能如实了知、看见自己的利益……乃至……他人的利益……乃至……双方的利益，即使长时间不读诵真言也能记起来，更何况读诵呢？婆罗门！就好比一个水盆，（盆里的水）没有长满苔藓和浮萍。这时，有视力的人观察自己映在水中的面容，就能如实地了知和看见。正是这样，婆罗门！当一个人内心不被惛沉睡眠困扰、不被惛沉睡眠征服而住，并且如实了知对已生起的惛沉睡眠的出离时，他在那个时候就能如实了知、看见自己的利益……乃至……他人的利益……乃至……双方的利益，即使长时间不读诵真言，也能记起来，更何况读诵呢？”

一一 再者，婆罗门！当一个人内心不被掉举追悔困扰、不被掉举追悔征服而住，并且如实了知对已生起的掉举追悔的出离时，他在那个时候就能如实了知、看见自己的利益……乃至……他人的利益……乃至……双方的利益，即使长时间不读诵真言也能记起来，更何况读诵呢？婆罗门！就好比一个水盆，（盆里的水）不被风吹动、不摇晃、不荡漾、不泛起波纹。这时，有视力的人观察自己映在水中的面容，就能如实地了知和看见。正是这样，婆罗门！当一个人内心不被掉举追悔困扰、不被掉举追悔征服而住，并且如实了知对已生起的掉举追悔的出离时，他在那个时候就能如实了知、看见自己的利益……乃至……他人的利益……乃至……双方的利益，即使长时间不读诵真言，也能记起来，更何况读诵呢？”

一二 再者，婆罗门！当一个人内心不被疑惑困扰、不被疑惑征服而住，并且如实了知对已生起的疑惑的出离时，他在那个时候就能如实了知、看见自己的利益，那个时候也能如实了知、看见他人的利益，那个时候也能如实了知、看见双方的利益，即使长时间不读诵真言，也能记起来，更何况读诵呢？婆罗门！就好比一个水盆，（盆里的水）清澈、透明、不浑浊，并且放在光明处。这时，有视力的人观察自己映在水中的面容，就能如实地了知和看见。正是这样，婆罗门！当一个人内心不被疑惑困扰、不被疑惑征服而住，并且如实了知对已生起的疑惑的出离时，他在那个时候就能如实了知、看见自己的利益，那个时候也能如实了知、看见他人的利益，那个时候也能如实了知、看见双方的利益，即使长时间不读诵真言，也能记起来，更何况读诵呢？

婆罗门！这就是原因，这就是缘由，有时即使长时间读诵真言，也记不起来，更何况不读诵呢？婆罗门！这就是原因，这就是缘由，有时即使长时间不读诵真言，也能记起来，更何况读诵呢？”

一三 “尊者乔达摩！真是殊胜啊！……乃至……请接受我从今天起，终生皈依，成为优婆塞。”

☸.....................................................................

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 5.151-200)/4.5 Brāhmaṇavagga 婆罗门品 (AN 5.191-200)”

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【经名】 4.5.4 Kāraṇapālīsutta 迦罗那波利婆罗门 (AN 5.194)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Kāraṇapālīsuttaṃ

194. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena kāraṇapālī [karaṇapālī (ka.)] brāhmaṇo licchavīnaṃ kammantaṃ kāreti. Addasā kho kāraṇapālī brāhmaṇo piṅgiyāniṃ brāhmaṇaṃ dūratova āgacchantaṃ; disvā piṅgiyāniṃ brāhmaṇaṃ etadavoca –

“Handa, kuto nu bhavaṃ piṅgiyānī āgacchati divā divassā”ti? “Itohaṃ [idhāhaṃ (syā. kaṃ.), ito hi kho ahaṃ (ma. ni. 1.288)], bho, āgacchāmi samaṇassa gotamassa santikā”ti. “Taṃ kiṃ maññati bhavaṃ, piṅgiyānī, samaṇassa gotamassa paññāveyyattiyaṃ? Paṇḍito maññe”ti? “Ko cāhaṃ, bho, ko ca samaṇassa gotamassa paññāveyyattiyaṃ jānissāmi! Sopi nūnassa tādisova yo samaṇassa gotamassa paññāveyyattiyaṃ jāneyyā”ti! “Uḷārāya khalu bhavaṃ, piṅgiyānī, samaṇaṃ gotamaṃ pasaṃsāya pasaṃsatī”ti. “Ko cāhaṃ, bho, ko ca samaṇaṃ gotamaṃ pasaṃsissāmi! Pasatthappasatthova [pasaṭṭhapasaṭṭho ca (syā. kaṃ. ka.)] so bhavaṃ gotamo seṭṭho devamanussānan”ti. “Kiṃ pana bhavaṃ, piṅgiyānī, atthavasaṃ sampassamāno samaṇe gotame evaṃ abhippasanno”ti?

“Seyyathāpi, bho, puriso aggarasaparititto na aññesaṃ hīnānaṃ rasānaṃ piheti; evamevaṃ kho, bho, yato yato tassa bhoto gotamassa dhammaṃ suṇāti – yadi suttaso, yadi geyyaso, yadi veyyākaraṇaso, yadi abbhutadhammaso – tato tato na aññesaṃ puthusamaṇabrāhmaṇappavādānaṃ piheti.

“Seyyathāpi, bho, puriso jighacchādubbalyapareto madhupiṇḍikaṃ adhigaccheyya. So yato yato sāyetha, labhateva [sāyeyya, labhetheva (ma. ni. 1.205)] sādurasaṃ asecanakaṃ; evamevaṃ kho, bho, yato yato tassa bhoto gotamassa dhammaṃ suṇāti – yadi suttaso, yadi geyyaso, yadi veyyākaraṇaso, yadi abbhutadhammaso – tato tato labhateva attamanataṃ, labhati cetaso pasādaṃ.

“Seyyathāpi, bho, puriso candanaghaṭikaṃ adhigaccheyya – haricandanassa vā lohitacandanassa vā. So yato yato ghāyetha – yadi mūlato, yadi majjhato, yadi aggato – adhigacchateva [adhigacchetheva (?)] surabhigandhaṃ asecanakaṃ; evamevaṃ kho, bho, yato yato tassa bhoto gotamassa dhammaṃ suṇāti – yadi suttaso, yadi geyyaso, yadi veyyākaraṇaso, yadi abbhutadhammaso – tato tato adhigacchati pāmojjaṃ adhigacchati somanassaṃ.

“Seyyathāpi, bho, puriso ābādhiko dukkhito bāḷhagilāno. Tassa kusalo bhisakko ṭhānaso ābādhaṃ nīhareyya; evamevaṃ kho, bho, yato yato tassa bhoto gotamassa dhammaṃ suṇāti – yadi suttaso, yadi geyyaso, yadi veyyākaraṇaso, yadi abbhutadhammaso – tato tato sokaparidevadukkhadomanassupāyāsā abbhatthaṃ gacchanti.

“Seyyathāpi, bho, pokkharaṇī acchodakā sātodakā sītodakā setakā supatitthā ramaṇīyā. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito. So taṃ pokkharaṇiṃ ogāhetvā nhātvā ca pivitvā ca sabbadarathakilamathapariḷāhaṃ paṭippassambheyya. Evamevaṃ kho, bho, yato yato tassa bhoto gotamassa dhammaṃ suṇāti – yadi suttaso, yadi geyyaso, yadi veyyākaraṇaso, yadi abbhutadhammaso – tato tato sabbadarathakilamathapariḷāhā paṭippassambhantī”ti.

Evaṃ vutte kāraṇapālī brāhmaṇo uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā dakkhiṇaṃ jāṇumaṇḍalaṃ pathaviyaṃ nihantvā yena bhagavā tenañjaliṃ paṇāmetvā tikkhattuṃ udānaṃ udānesi –

“Namo tassa bhagavato arahato sammāsambuddhassa;

Namo tassa bhagavato arahato sammāsambuddhassa;

Namo tassa bhagavato arahato sammāsambuddhassā”ti.

“Abhikkantaṃ, bho piṅgiyāni, abhikkantaṃ, bho piṅgiyāni! Seyyathāpi, bho piṅgiyāni, nikkujjitaṃ [nikujjitaṃ (ka.)] vā ukkujjeyya paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti; evamevaṃ bhotā piṅgiyāninā anekapariyāyena dhammo pakāsito. Esāhaṃ, bho piṅgiyāni, taṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ piṅgiyānī dhāretu, ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Catutthaṃ.

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一百九十四 迦罗那波利婆罗门

一 有一次，世尊住在毗舍离大林中的重阁讲堂。那时，迦罗那波利婆罗门正在为离车人监督工程。当时，迦罗那波利婆罗门看见宾吉亚尼婆罗门从远处走来。看见后，对宾吉亚尼婆罗门这样说：

“朋友宾吉亚尼！这大白天的，您从哪里来啊？”

“朋友，我从沙门乔达摩那里来。”

“朋友宾吉亚尼！您认为沙门乔达摩的智慧和表达能力怎么样？您觉得他是位智者吗？”

“朋友，我是谁啊，怎么能够了解沙门乔达摩的智慧和表达能力呢！我想，只有像他那样的人，才能了解沙门乔达摩的智慧和表达能力吧！”

“朋友宾吉亚尼！您这可是用极为崇高的赞誉来称赞沙门乔达摩啊！”

“朋友，我是谁啊，怎么能够赞叹沙门乔达摩呢！尊者乔达摩是被（真正）值得赞叹者所赞叹的，他是天人中最殊胜的。”

“朋友宾吉亚尼！您是看到了什么特别的意义，才对沙门乔达摩如此地信服呢？”

“朋友，就好比一个人饱尝了顶级美味之后，就不会再渴望其他低劣的味道了；正是这样，朋友，无论何时听到尊者乔达摩的法——无论是契经、应颂、记说，还是未曾有法——听了之后，就不会再渴望听其他各种沙门、婆罗门的论说了。

朋友，就好比一个饥饿虚弱的人得到一个蜜丸，无论他从哪里品尝，都能尝到甜美滋润的味道；正是这样，朋友，无论何时听到尊者乔达摩的法——无论是契经、应颂、记说，还是未曾有法——听了之后，就能获得满足，获得内心的宁静。

朋友，就好比一个人得到一块旃檀木——无论是黄旃檀还是红旃檀——无论他闻根部、中部还是顶部，都能闻到芬芳怡人的香味；正是这样，朋友，无论何时听到尊者乔达摩的法——无论是契经、应颂、记说，还是未曾有法——听了之后，就能获得喜悦，获得快乐。

朋友，就好比一个生病、痛苦、病重的人，遇到一位高明的医生，能立刻根除他的病痛；正是这样，朋友，无论何时听到尊者乔达摩的法——无论是契经、应颂、记说，还是未曾有法——听了之后，愁、悲、苦、忧、恼就会消失。

朋友，就好比有一座莲池，水质清澈、甘甜、凉爽、洁净，池岸整齐、令人愉悦。这时，有一个人被暑热所迫、被暑热折磨，又累又渴。他来到莲池，跳进去沐浴饮水之后，所有的苦恼、疲劳、热恼就都平息了。正是这样，朋友，无论何时听到尊者乔达摩的法——无论是契经、应颂、记说，还是未曾有法——听了之后，所有的苦恼、疲劳、热恼就都平息了。”

二 听了这番话，迦罗那波利婆罗门从座位上起来，整理上衣，偏袒右肩，右膝跪地，朝着世尊所在的方向合掌，三次诵念感言：

“礼敬彼世尊、阿拉汉、正自觉者！

礼敬彼世尊、阿拉汉、正自觉者！

礼敬彼世尊、阿拉汉、正自觉者！

朋友宾吉亚尼，真是殊胜啊！朋友宾吉亚尼，真是殊胜啊！朋友宾吉亚尼！就像扶起摔倒的人，揭开遮蔽的东西，给迷路的人指明方向，在黑暗中为人们举起油灯，让有眼睛的人能看见各种事物一样；正是这样，朋友宾吉亚尼，您用种种方式阐明了法。朋友宾吉亚尼！我皈依那位尊者乔达摩，皈依法，皈依比丘僧团。朋友宾吉亚尼！请接受我从今天起，终生皈依，成为优婆塞。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 5.151-200)/4.5 Brāhmaṇavagga 婆罗门品 (AN 5.191-200)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.5.5 Piṅgiyānīsutta 宾吉亚尼婆罗门 (AN 5.195)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Piṅgiyānīsuttaṃ

195. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena pañcamattāni licchavisatāni bhagavantaṃ payirupāsanti. Appekacce licchavī nīlā honti nīlavaṇṇā nīlavatthā nīlālaṅkārā, appekacce licchavī pītā honti pītavaṇṇā pītavatthā pītālaṅkārā, appekacce licchavī lohitakā honti lohitakavaṇṇā lohitakavatthā lohitakālaṅkārā, appekacce licchavī odātā honti odātavaṇṇā odātavatthā odātālaṅkārā. Tyassudaṃ bhagavā atirocati vaṇṇena ceva yasasā ca.

Atha kho piṅgiyānī brāhmaṇo uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – “paṭibhāti maṃ, bhagavā, paṭibhāti maṃ, sugatā”ti. “Paṭibhātu taṃ piṅgiyānī”ti bhagavā avoca. Atha kho piṅgiyānī brāhmaṇo bhagavato sammukhā sāruppāya gāthāya abhitthavi –

“Padmaṃ [padumaṃ (ka.) saṃ. ni. 1.132] yathā kokanadaṃ [kokanudaṃ (syā. kaṃ.)] sugandhaṃ,

Pāto siyā phullamavītagandhaṃ;

Aṅgīrasaṃ passa virocamānaṃ,

Tapantamādiccamivantalikkhe”ti.

Atha kho te licchavī pañcahi uttarāsaṅgasatehi piṅgiyāniṃ brāhmaṇaṃ acchādesuṃ. Atha kho piṅgiyānī brāhmaṇo tehi pañcahi uttarāsaṅgasatehi bhagavantaṃ acchādesi.

Atha kho bhagavā te licchavī etadavoca – “pañcannaṃ, licchavī, ratanānaṃ pātubhāvo dullabho lokasmiṃ. Katamesaṃ pañcannaṃ? Tathāgatassa arahato sammāsambuddhassa pātubhāvo dullabho lokasmiṃ. Tathāgatappaveditassa dhammavinayassa desetā puggalo dullabho lokasmiṃ. Tathāgatappaveditassa dhammavinayassa desitassa viññātā puggalo dullabho lokasmiṃ. Tathāgatappaveditassa dhammavinayassa desitassa viññātā dhammānudhammappaṭipanno puggalo dullabho lokasmiṃ. Kataññū katavedī puggalo dullabho lokasmiṃ. Imesaṃ kho, licchavī, pañcannaṃ ratanānaṃ pātubhāvo dullabho lokasmin”ti [a. ni. 5.143]. Pañcamaṃ.

☸---------------------------------------------------------------------

一百九十五 宾吉亚尼婆罗门

一 有一次，世尊住在毗舍离大林中的重阁讲堂。那时，有五百位离车人正在侍奉世尊。其中一些离车人是青色的——肤色青、衣着青、饰物青；一些离车人是黄色的——肤色黄、衣着黄、饰物黄；一些离车人是红色的——肤色红、衣着红、饰物红；一些离车人是白色的——肤色白、衣着白、饰物白。那时世尊的光彩和声誉远超他们。这时，宾吉亚尼婆罗门从座位上起来，整理上衣，偏袒右肩，朝着世尊的方向合掌，对世尊这样说：“世尊！请启发我！善逝！请启发我！”世尊说：“宾吉亚尼，请说出你的启发吧。”于是，宾吉亚尼婆罗门在世尊面前，用恰当的偈颂赞叹道：

“犹如红莲初绽放，清晨盛开妙香扬；

且看盎耆罗娑尊，光辉灿烂如骄阳，

照耀天空放光芒。”

这时，那些离车人将五百件上衣赠送给了宾吉亚尼婆罗门。然后，宾吉亚尼婆罗门又将那五百件上衣供养给了世尊。这时，世尊对那些离车人说：

二 “离车人们！世间有五种珍宝的出现是稀有难得的。是哪五种呢？

三 如来、阿拉汉、正自觉者出现于世间，是稀有难得的。能宣说如来所教导的正法与戒律的人出现于世间，是稀有难得的。能理解所宣说的如来所教导的正法与戒律的人出现于世间，是稀有难得的。能理解所宣说的如来所教导的正法与戒律，并且依法随法修行的人出现于世间，是稀有难得的。知恩图报的人出现于世间，是稀有难得的。

离车人们！这五种珍宝出现于世间，是稀有难得的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝ 正法 /【4】 增支部经典 /《5》 五集 /4. 五十经篇之四 /4.5 婆罗门品 ”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.5.6 五大梦 (AN 5.196)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Mahāsupinasuttaṃ

196. “Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato pañca mahāsupinā pāturahesuṃ. Katame pañca? Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato ayaṃ mahāpathavī mahāsayanaṃ ahosi, himavā pabbatarājā bibbohanaṃ ahosi, puratthime samudde vāmo hattho ohito ahosi, pacchime samudde dakkhiṇo hattho ohito ahosi, dakkhiṇe samudde ubho pādā ohitā ahesuṃ. Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato ayaṃ paṭhamo mahāsupino pāturahosi.

“Puna caparaṃ, bhikkhave, tathāgatassa arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato tiriyā nāma tiṇajāti nābhiyā uggantvā nabhaṃ āhacca ṭhitā ahosi. Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato ayaṃ dutiyo mahāsupino pāturahosi.

“Puna caparaṃ, bhikkhave, tathāgatassa arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato setā kimī kaṇhasīsā pādehi ussakkitvā yāva jāṇumaṇḍalā paṭicchādesuṃ. Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato ayaṃ tatiyo mahāsupino pāturahosi.

“Puna caparaṃ, bhikkhave, tathāgatassa arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato cattāro sakuṇā nānāvaṇṇā catūhi disāhi āgantvā pādamūle nipatitvā sabbasetā sampajjiṃsu. Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato ayaṃ catuttho mahāsupino pāturahosi.

“Puna caparaṃ, bhikkhave, tathāgato arahaṃ sammāsambuddho pubbeva sambodhā anabhisambuddho bodhisattova samāno mahato mīḷhapabbatassa uparūpari caṅkamati alippamāno mīḷhena. Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato ayaṃ pañcamo mahāsupino pāturahosi.

“Yampi, bhikkhave, tathāgatassa arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato ayaṃ mahāpathavī mahāsayanaṃ ahosi, himavā pabbatarājā bibbohanaṃ ahosi, puratthime samudde vāmo hattho ohito ahosi, pacchime samudde dakkhiṇo hattho ohito ahosi, dakkhiṇe samudde ubho pādā ohitā ahesuṃ; tathāgatena, bhikkhave, arahatā sammāsambuddhena anuttarā sammāsambodhi abhisambuddhā. Tassā abhisambodhāya ayaṃ paṭhamo mahāsupino pāturahosi.

“Yampi, bhikkhave, tathāgatassa arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato tiriyā nāma tiṇajāti nābhiyā uggantvā nabhaṃ āhacca ṭhitā ahosi; tathāgatena, bhikkhave, arahatā sammāsambuddhena ariyo aṭṭhaṅgiko maggo abhisambujjhitvā yāva devamanussehi suppakāsito. Tassa abhisambodhāya ayaṃ dutiyo mahāsupino pāturahosi.

“Yampi, bhikkhave, tathāgatassa arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato setā kimī kaṇhasīsā pādehi ussakkitvā yāva jāṇumaṇḍalā paṭicchādesuṃ; bahū, bhikkhave, gihī odātavasanā tathāgataṃ pāṇupetā saraṇaṃ gatā. Tassa abhisambodhāya ayaṃ tatiyo mahāsupino pāturahosi.

“Yampi, bhikkhave, tathāgatassa arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato cattāro sakuṇā nānāvaṇṇā catūhi disāhi āgantvā pādamūle nipatitvā sabbasetā sampajjiṃsu; cattārome, bhikkhave, vaṇṇā khattiyā brāhmaṇā vessā suddā te tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajitvā anuttaraṃ vimuttiṃ sacchikaronti. Tassa abhisambodhāya ayaṃ catuttho mahāsupino pāturahosi.

“Yampi, bhikkhave, tathāgato arahaṃ sammāsambuddho pubbeva sambodhā anabhisambuddho bodhisattova samāno mahato mīḷhapabbatassa uparūpari caṅkamati alippamāno mīḷhena; lābhī, bhikkhave, tathāgato cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ, taṃ tathāgato agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati. Tassa abhisambodhāya ayaṃ pañcamo mahāsupino pāturahosi.

“Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato ime pañca mahāsupinā pāturahesun”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

一百九十六 五大梦

一 “各位比丘！在如来、应供、正等觉者成就正等觉之前，还是未现正等觉的菩萨时，有五大

梦的显现。是哪五个呢？

二 各位比丘！在如来、应供、正等觉者成就正等觉之前，还是未现正等觉的菩萨时，以这大

地为大床，以喜马拉雅山脉为枕头，左手放在东海，右手放在西海，两脚放在南海。

各位比丘！在如来、应供、正等觉者成就正等觉之前，还是未现正等觉的菩萨时，这是第一个大梦

的显现。

三 再者，各位比丘！在如来、应供、正等觉者成就正等觉之前，还是未现正等觉的菩萨时，从

肚脐长出一种名叫提利耶的草，向上生长触及天空而立。各位比丘！在如来、应供、正等觉者

成就正等觉之前，还是未现正等觉的菩萨时，这是第二个大梦的显现。

四 再者，各位比丘！在如来、应供、正等觉者成就正等觉之前，还是未现正等觉的菩萨时，

有黑头的白色小虫从脚部爬上来，覆盖到膝盖。各位比丘！在如来、应

等觉者成就正等觉之前，还是未现正等觉的菩萨时，这是第三个大梦的显现。

五 再者，各位比丘！在如来、应供、正等觉者成就正等觉之前，还是未现正等觉的菩萨时，有

四只不同颜色的鸟，从四个方向飞来，落在脚边，都变成了纯白色。各位比丘！在如来、应供、正

等觉者成就正等觉之前，还是未现正等觉的菩萨时，这是第四个大梦的显现。

六 再者，各位比丘！在如来、应供、正等觉者成就正等觉之前，还是未现正等觉的菩萨时，登

上巨大的粪山并在上面经行，却不被粪便所污染。各位比丘！在如来、应供、正等觉之前，

还是未现正等觉的菩萨时，这是第五个大梦的显现。

七 各位比丘！在如来、应供、正等觉者成就正等觉之前，还是未现正等觉的菩萨时，（梦见）以这大地

为大床，以喜马拉雅山脉为枕头，左手放在东海，右手放在西海，两脚放在南海。各位比丘！这是象征如来、应供、正等觉者，证悟了无上正等正觉。为了他证悟（无上正等正觉），这第一个大

梦显现了。

八 各位比丘！在如来、应供、正等觉者成就正等觉之前，还是未现正等觉的菩萨时，（梦见）从肚脐长出

一种名叫提利耶的草，向上生长触及天空而立。各位比丘！这是象征如来、应供、正等觉者，觉悟了

八圣道，并且为天人善巧地开示。为了他证悟（八圣道），这第二个大梦显现了。

九 各位比丘！在如来、应供、正等觉者成就正等觉之前，还是未现正等觉的菩萨时，（梦见）

有黑头的白色小虫从脚部爬上来覆盖到膝盖。各位比丘！这是象征众多穿着白衣的在家居士，终身皈依如来。

为了他证悟（之后有此结果），这第三个大梦显现了。

一〇 各位比丘！在如来、应供、正等觉者成就正等觉之前，还是未现正等觉的菩萨时，（梦见）在脚边

有四只不同颜色的鸟从四个方向飞来，落下后都变成了纯白色。各位比丘！这是象征四种种姓：刹帝利、

婆罗门、吠舍、首陀罗。他们在如来所教导的法和律中，从在家而出家，证悟无上

解脱。为了他证悟（之后有此结果），这第四个大梦显现了。

一一 各位比丘！在如来、应供、正等觉者成就正等觉之前，还是未现正等觉的菩萨时，（梦见）登

上巨大的粪山并在上面经行，却不被粪便所污染。各位比丘！这是象征如来虽然获得衣服、食物、住所、治病的药品和资具，

但如来不贪着、不沉迷、不执取地受用它们，见到过患并了知出离。为了他证悟（之后能如此行持），这第五个大梦

显现了。

各位比丘！在如来、应供、正等觉者成就正等觉之前，还是未现正等觉的菩萨时，这五个

大梦显现了。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝ 正法 /【4】 增支部经典 /《5》 五集 /4. 五十经篇之四 /4.5 婆罗门品 ”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.5.7 五种雨障 (AN 5.197)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Vassasuttaṃ

197. “Pañcime, bhikkhave, vassassa antarāyā, yaṃ nemittā na jānanti, yattha nemittānaṃ cakkhu na kamati. Katame pañca? Upari, bhikkhave, ākāse tejodhātu pakuppati. Tena uppannā meghā paṭivigacchanti. Ayaṃ, bhikkhave, paṭhamo vassassa antarāyo, yaṃ nemittā na jānanti, yattha nemittānaṃ cakkhu na kamati.

“Puna caparaṃ, bhikkhave, upari ākāse vāyodhātu pakuppati. Tena uppannā meghā paṭivigacchanti. Ayaṃ, bhikkhave, dutiyo vassassa antarāyo, yaṃ nemittā na jānanti, yattha nemittānaṃ cakkhu na kamati.

“Puna caparaṃ, bhikkhave, rāhu asurindo pāṇinā udakaṃ sampaṭicchitvā mahāsamudde chaḍḍeti. Ayaṃ, bhikkhave, tatiyo vassassa antarāyo, yaṃ nemittā na jānanti, yattha nemittānaṃ cakkhu na kamati.

“Puna caparaṃ, bhikkhave, vassavalāhakā devā pamattā honti. Ayaṃ, bhikkhave, catuttho vassassa antarāyo, yaṃ nemittā na jānanti, yattha nemittānaṃ cakkhu na kamati.

“Puna caparaṃ, bhikkhave, manussā adhammikā honti. Ayaṃ, bhikkhave, pañcamo vassassa antarāyo, yaṃ nemittā na jānanti, yattha nemittānaṃ cakkhu na kamati. Ime kho, bhikkhave, pañca vassassa antarāyā, yaṃ nemittā na jānanti, yattha nemittānaṃ cakkhu na kamatī”ti. Sattamaṃ.

☸---------------------------------------------------------------------

一百九十七 五种雨障

一 “各位比丘！这五种情况，是下雨的障碍，而那些占相师不知道这些，占相师的眼界达不到这里。是哪

五个呢？

二 各位比丘！（一）火界在高空扰动。因此，已生成的云消散了。各位比丘！这是第一个下雨的障碍，

占相师不知道这个，占相师的眼界达不到这里。

三 再者，各位比丘！（二）风界在高空扰动。因此，已生成的云消散了。各位比丘！这是第二个下雨的

障碍，占相师不知道这个，占相师的眼界达不到这里。

四 再者，各位比丘！（三）阿修罗王罗睺，用手接住（云中的）水洒向大海。各位比丘！这是第三个下雨的

障碍，占相师不知道这个，占相师的眼界达不到这里。

五 再者，各位比丘！（四）掌管云雨的诸天放逸懒惰。各位比丘！这是第四个下雨的障碍，占相师不知道这个，

占相师的眼界达不到这里。

六 再者，各位比丘！（五）人类不行正法。各位比丘！这是第五个下雨的障碍，占相师不知道这个，占

相师的眼界达不到这里。

各位比丘！这五种是下雨的障碍，占相师不知道这些，占相师的眼界达不到这里。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝ 正法 /【4】 增支部经典 /《5》 五集 /4. 五十经篇之四 /4.5 婆罗门品 ”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.5.8 五无罪语 (AN 5.198)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Vācāsuttaṃ

198. “Pañcahi, bhikkhave, aṅgehi samannāgatā vācā subhāsitā hoti, no dubbhāsitā, anavajjā ca ananuvajjā ca viññūnaṃ. Katamehi pañcahi? Kālena ca bhāsitā hoti, saccā ca bhāsitā hoti, saṇhā ca bhāsitā hoti, atthasaṃhitā ca bhāsitā hoti, mettacittena ca bhāsitā hoti. Imehi kho, bhikkhave, pañcahi aṅgehi samannāgatā vācā subhāsitā hoti, no dubbhāsitā, anavajjā ca ananuvajjā ca viññūnan”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

一百九十八 五无罪语

一 “各位比丘！具备五个要素的言语，是善说，不是恶说；并且，是无过失的，不被智者呵责的。是哪五个呢？

二 即：（一）适时的话；（二）真实的话；（三）柔和的话；（四）有意义的话；（五）带着慈心说的话。

各位比丘！具备这五个要素的言语，是善说，不是恶说；并且，是无过失的，不被智

者呵责的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝ 正法 /【4】 增支部经典 /《5》 五集 /4. 五十经篇之四 /4.5 婆罗门品 ”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.5.9 家族五福 (AN 5.199)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Kulasuttaṃ

199. “Yaṃ, bhikkhave, sīlavanto pabbajitā kulaṃ upasaṅkamanti, tattha manussā pañcahi ṭhānehi bahuṃ puññaṃ pasavanti. Katamehi pañcahi? Yasmiṃ, bhikkhave, samaye sīlavante pabbajite kulaṃ upasaṅkamante manussā disvā cittāni pasādenti, saggasaṃvattanikaṃ, bhikkhave, taṃ kulaṃ tasmiṃ samaye paṭipadaṃ paṭipannaṃ hoti.

“Yasmiṃ, bhikkhave, samaye sīlavante pabbajite kulaṃ upasaṅkamante manussā paccuṭṭhenti abhivādenti āsanaṃ denti, uccākulīnasaṃvattanikaṃ, bhikkhave, taṃ kulaṃ tasmiṃ samaye paṭipadaṃ paṭipannaṃ hoti.

“Yasmiṃ, bhikkhave, samaye sīlavante pabbajite kulaṃ upasaṅkamante manussā maccheramalaṃ paṭivinenti, mahesakkhasaṃvattanikaṃ, bhikkhave, taṃ kulaṃ tasmiṃ samaye paṭipadaṃ paṭipannaṃ hoti.

“Yasmiṃ, bhikkhave, samaye sīlavante pabbajite kulaṃ upasaṅkamante manussā yathāsatti yathābalaṃ saṃvibhajanti, mahābhogasaṃvattanikaṃ, bhikkhave, taṃ kulaṃ tasmiṃ samaye paṭipadaṃ paṭipannaṃ hoti.

“Yasmiṃ, bhikkhave, samaye sīlavante pabbajite kulaṃ upasaṅkamante manussā paripucchanti paripañhanti dhammaṃ suṇanti, mahāpaññāsaṃvattanikaṃ, bhikkhave, taṃ kulaṃ tasmiṃ samaye paṭipadaṃ paṭipannaṃ hoti. Yaṃ, bhikkhave, sīlavanto pabbajitā kulaṃ upasaṅkamanti, tattha manussā imehi pañcahi ṭhānehi bahuṃ puññaṃ pasavantī”ti. Navamaṃ.

☸---------------------------------------------------------------------

一百九十九 家族五福

一 “各位比丘！当持戒的出家人走近某个家族时，那个家族的人们能从五个方面获得很多福德。是哪

五个呢？

二 各位比丘！当持戒的出家人走近某个家族时，人们见到他们，心生净信，各位比丘！那个家族在那时就在行持投生天界的道路了。

三 各位比丘！当持戒的出家人走近某个家族时，人们起立迎接、问候致敬、提供座位，各位比丘！那个家族在那时就在行持投生高贵家族的道路了。

四 各位比丘！当持戒的出家人走近某个家族时，人们去除悭吝的污垢，各位比丘！那个家族在那时就在行持获得大影响力的道路了。

五 各位比丘！当持戒的出家人走近某个家族时，人们根据自己的能力和力量分享布施，各位比丘！那个家族在那时就在行持获得大财富的道路了。

六 各位比丘！当持戒的出家人走近某个家族时，人们询问请教、听闻佛法，各位比丘！那个家族在那时就在行持获得大智慧的道路了。

各位比丘！当持戒的出家人走近某个家族时，那个家族的人们能从这五个方面获得很多福德。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝ 正法 /【4】 增支部经典 /《5》 五集 /4. 五十经篇之四 /4.5 婆罗门品 ”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.5.10 五种出离界 (AN 5.200)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Nissāraṇīyasuttaṃ

200. “Pañcimā, bhikkhave, nissāraṇīyā dhātuyo. Katamā pañca? Idha, bhikkhave, bhikkhuno kāmaṃ manasikaroto kāmesu cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati. Nekkhammaṃ kho panassa manasikaroto nekkhamme cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ suvisaṃyuttaṃ kāmehi; ye ca kāmapaccayā uppajjanti āsavā vighātapariḷāhā, mutto so tehi, na so taṃ vedanaṃ vediyati. Idamakkhātaṃ kāmānaṃ nissaraṇaṃ.

“Puna caparaṃ, bhikkhave, bhikkhuno byāpādaṃ manasikaroto byāpāde cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati. Abyāpādaṃ kho panassa manasikaroto abyāpāde cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ suvisaṃyuttaṃ byāpādena; ye ca byāpādapaccayā uppajjanti āsavā vighātapariḷāhā, mutto so tehi, na so taṃ vedanaṃ vediyati. Idamakkhātaṃ byāpādassa nissaraṇaṃ.

“Puna caparaṃ, bhikkhave, bhikkhuno vihesaṃ manasikaroto vihesāya cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati. Avihesaṃ kho panassa manasikaroto avihesāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ suvisaṃyuttaṃ vihesāya; ye ca vihesāpaccayā uppajjanti āsavā vighātapariḷāhā, mutto so tehi, na so taṃ vedanaṃ vediyati. Idamakkhātaṃ vihesāya nissaraṇaṃ.

“Puna caparaṃ, bhikkhave, bhikkhuno rūpaṃ manasikaroto rūpe cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati. Arūpaṃ kho panassa manasikaroto arūpe cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ suvisaṃyuttaṃ rūpehi; ye ca rūpapaccayā uppajjanti āsavā vighātapariḷāhā, mutto so tehi, na so taṃ vedanaṃ vediyati. Idamakkhātaṃ rūpānaṃ nissaraṇaṃ.

“Puna caparaṃ, bhikkhave, bhikkhuno sakkāyaṃ manasikaroto sakkāye cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati. Sakkāyanirodhaṃ kho panassa manasikaroto sakkāyanirodhe cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ suvisaṃyuttaṃ sakkāyena; ye ca sakkāyapaccayā uppajjanti āsavā vighātapariḷāhā, mutto so tehi, na so taṃ vedanaṃ vediyati. Idamakkhātaṃ sakkāyassa nissaraṇaṃ.

“Tassa kāmanandīpi nānuseti, byāpādanandīpi nānuseti, vihesānandīpi nānuseti, rūpanandīpi nānuseti, sakkāyanandīpi nānuseti kāmanandiyāpi ananusayā, byāpādanandiyāpi ananusayā, vihesānandiyāpi ananusayā, rūpanandiyāpi ananusayā, sakkāyanandiyāpi ananusayā. Ayaṃ vuccati, bhikkhave, bhikkhu niranusayo, acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassa. Imā kho, bhikkhave, pañca nissāraṇīyā dhātuyo”ti. Dasamaṃ.

Brāhmaṇavaggo pañcamo.

Tassuddānaṃ –

Soṇo doṇo saṅgāravo, kāraṇapālī ca piṅgiyānī;

Supinā ca vassā vācā, kulaṃ nissāraṇīyena cāti.

Catutthaṃpaṇṇāsakaṃ samatto.

☸---------------------------------------------------------------------

二百 五种出离界

一 “各位比丘！有这五种出离界。是哪五种呢？

二 各位比丘！在此，（一）当比丘思惟欲乐时，心不跃入、不喜悦、不安住、不解脱于欲乐。但当他思惟出离时，心跃入、喜悦、安住、解脱于出离。他的那个心，是善行的、善修习的、善挺立的、善解脱的、善远离系缚的于欲乐。凡是由欲乐为缘而生的诸漏、困扰、热恼，他从中解脱了，不再感受那种苦受。这被称为欲乐的出离。

三 再者，各位比丘！（二）当比丘思惟瞋恚时，心不跃入、不喜悦、不安住、不解脱于瞋恚。然而，当他思惟无瞋恚时，心跃入、喜悦、安住、解脱于无瞋恚。他的那个心，是善行的、善修习的、善挺立的、善解脱的、善远离系缚的于瞋恚。凡是由瞋恚为缘而生的诸漏、困扰、热恼，他从中解脱了，不再感受那种苦受。这被称为瞋恚的出离。

四 再者，各位比丘！（三）当比丘思惟恼害时，心不跃入、不喜悦、不安住、不解脱于恼害。然而，当他思惟无恼害时，心跃入、喜悦、安住、解脱于无恼害。他的那个心，是善行的、善修习的、善挺立的、善解脱的、善远离系缚的于恼害。凡是由恼害为缘而生的诸漏、困扰、热恼，他从中解脱了，不再感受那种苦受。这被称为恼害的出离。

五 再者，各位比丘！（四）当比丘思惟色时，心不跃入、不喜悦、不安住、不解脱于色。然而，当他思惟无色时，心跃入、喜悦、安住、解脱于无色。他的那个心，是善行的、善修习的、善挺立的、善解脱的、善远离系缚的于色。凡是由色为缘而生的诸漏、困扰、热恼，他从中解脱了，不再感受那种苦受。这被称为色的出离。

六 再者，各位比丘！（五）当比丘思惟自身时，心不跃入、不喜悦、不安住、不解脱于自身。然而，当他思惟自身之灭时，心跃入、喜悦、安住、解脱于自身之灭。他的那个心，是善行的、善修习的、善挺立的、善解脱的、善远离系缚的于自身。凡是由自身为缘而生的诸漏、困扰、热恼，他从中解脱了，不再感受那种苦受。这被称为自身的出离。

对于他，欲乐的喜悦不再潜藏，瞋恚的喜悦不再潜藏，恼害的喜悦不再潜藏，色的喜悦不再潜藏，自身的喜悦不再潜藏。因为欲乐的喜悦不潜藏，瞋恚的喜悦不潜藏，恼害的喜悦不潜藏，色的喜悦不潜藏，自身的喜悦不潜藏，各位比丘！这样的比丘被称为无潜在烦恼者，他斩断了渴爱，脱离了结缚，通过对“我慢”的完全证悟，终结了苦。

各位比丘！这五种是出离界。”

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝ 正法 /【4】 增支部经典 /《5》 五集 /5. 五十经篇之五 /5.1 金毗罗品 ”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1.1 具寿金毗罗 (AN 5.201)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Pañcamapaṇṇāsakaṃ

(21) 1. Kimilavaggo

1. Kimilasuttaṃ

201. Ekaṃ samayaṃ bhagavā kimilāyaṃ viharati veḷuvane. Atha kho āyasmā kimilo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā kimilo bhagavantaṃ etadavoca – “ko nu kho, bhante, hetu ko paccayo, yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hotī”ti? “Idha, kimila, tathāgate parinibbute bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari agāravā viharanti appatissā, dhamme agāravā viharanti appatissā, saṅghe agāravā viharanti appatissā, sikkhāya agāravā viharanti appatissā, aññamaññaṃ agāravā viharanti appatissā. Ayaṃ kho, kimila, hetu ayaṃ paccayo, yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hotī”ti.

“Ko pana, bhante, hetu ko paccayo, yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti? “Idha, kimila, tathāgate parinibbute bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari sagāravā viharanti sappatissā, dhamme sagāravā viharanti sappatissā, saṅghe sagāravā viharanti sappatissā, sikkhāya sagāravā viharanti sappatissā, aññamaññaṃ sagāravā viharanti sappatissā. Ayaṃ kho, kimila, hetu ayaṃ paccayo, yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第五 五十经篇

第二十一 金毗罗品

二百一 具寿金毗罗

一 有一次，世尊住在金毗罗的竹林。那时，具寿金毗罗来到世尊那里。到了之后，向世尊问候致敬，然后坐在一边。坐在一边的具寿金毗罗对世尊说：

二 “尊者！是什么原因，什么缘由，使得如来般涅槃后，正法不能长久住世呢？”

“金毗罗！如来般涅槃后，比丘、比丘尼、优婆塞、优婆夷，对导师不尊重、不恭敬地生活，对法不尊重、不恭敬地生活，对僧团不尊重、不恭敬地生活，对学处不尊重、不恭敬地生活，彼此之间不互相尊重、不互相恭敬地生活。金毗罗！这就是如来般涅槃后，正法不能长久住世的原因和缘由。

三 “那么，尊者！是什么原因，什么缘由，使得如来般涅槃后，正法能够长久住世呢？”

“金毗罗！如来般涅槃后，比丘、比丘尼、优婆塞、优婆夷，对导师尊重、恭敬地生活，对法尊重、恭敬地生活，对僧团尊重、恭敬地生活，对学处尊重、恭敬地生活，彼此之间互相尊重、互相恭敬地生活。金毗罗！这就是如来般涅槃后，正法能够长久住世的原因和缘由。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝ 正法 /【4】 增支部经典 /《5》 五集 /5. 五十经篇之五 /5.1 金毗罗品 ”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1.2 听法的五种利益 (AN 5.202)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dhammassavanasuttaṃ

202. “Pañcime, bhikkhave, ānisaṃsā dhammassavane. Katame pañca? Assutaṃ suṇāti, sutaṃ pariyodāpeti, kaṅkhaṃ vitarati, diṭṭhiṃ ujuṃ karoti, cittamassa pasīdati. Ime kho, bhikkhave, pañca ānisaṃsā dhammassavane”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

二百二 听法的五种利益

一 “各位比丘！听闻佛法有这五种利益。是哪五种呢？

二 即：（一）听到以前没有听过的，（二）使已经听过的更加清晰明白，（三）断除疑惑，（四）端正见解，（五）他的心变得清净喜悦。

各位比丘！这就是听闻佛法的五种利益。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝ 正法 /【4】 增支部经典 /《5》 五集 /5. 五十经篇之五 /5.1 金毗罗品 ”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1.3 良马五支 (AN 5.203)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Assājānīyasuttaṃ

203. “Pañcahi, bhikkhave, aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅgantveva saṅkhaṃ gacchati.

“Katamehi pañcahi? Ajjavena, javena, maddavena, khantiyā, soraccena – imehi kho, bhikkhave, pañcahi aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅgantveva saṅkhaṃ gacchati. “Evamevaṃ kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.

“Katamehi pañcahi? Ajjavena, javena, maddavena, khantiyā, soraccena – imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

二百三 良马五支

一 “各位比丘！如果国王的良种骏马具备五种特质，就能适合国王，适合国王使用，并被算作国王的要素。

是哪五个呢？

二 即：正直、迅速、柔顺、忍耐、温和。

各位比丘！具备这五种特质的国王的良种骏马，就能适合国王，适合国王使用，并被算作国王的要素。

三 各位比丘！完全一样地，具备五种法的比丘，值得被邀请供养，值得被好好招待，值得接受布施，值得被合掌致敬，是世间无上的福田。是哪五个呢？

四 即：正直、迅速、柔顺、忍耐与温和。

各位比丘！具备这五种法的比丘，值得被邀请供养，值得被好好招待，值得接受布施，值得被合掌致敬，是世间无上的福田。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝ 正法 /【4】 增支部经典 /《5》 五集 /5. 五十经篇之五 /5.1 金毗罗品 ”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1.4 五力 (AN 5.204)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Balasuttaṃ

204. “Pañcimāni, bhikkhave, balāni. Katamāni pañca? Saddhābalaṃ, hiribalaṃ, ottappabalaṃ, vīriyabalaṃ, paññābalaṃ – imāni kho, bhikkhave, pañca balānī”ti. Catutthaṃ.

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二百四 五力

一 “各位比丘！有这五种力。是哪五种呢？

二 即：信力、惭力、愧力、精进力、慧力。

各位比丘！这就是五力。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝ 正法 /【4】 增支部经典 /《5》 五集 /5. 五十经篇之五 /5.1 金毗罗品 ”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1.5 五种心的荒芜 (AN 5.205)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Cetokhilasuttaṃ

205. “Pañcime, bhikkhave, cetokhilā. Katame pañca? Idha, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati. Yo so, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṃ paṭhamo cetokhilo.

“Puna caparaṃ, bhikkhave, bhikkhu dhamme kaṅkhati…pe… saṅghe kaṅkhati…pe… sikkhāya kaṅkhati…pe… sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto. Yo so, bhikkhave, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṃ pañcamo cetokhilo. Ime kho, bhikkhave, pañca cetokhilā”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

二百五 五种心的荒芜

一 “各位比丘！有这五种心的荒芜。是哪五种呢？

二 各位比丘！在此，（一）有比丘对导师困惑、犹豫、不信解、不信任。各位比丘！凡是比丘对导师困惑、犹豫、不信解、不信任，他的心就不倾向于热忱、持续努力、恒常、精勤。凡是心不倾向于热忱、持续努力、恒常、精勤，这是第一种心的荒芜。

三 再者，各位比丘！（二）有比丘对法困惑……（三）对僧团困惑……（四）对学处困惑……（五）对比丘对比丘对同梵行者生气、不悦、内心受创、产生障碍。各位比丘！凡是比丘对同梵行者生气、不悦、内心受创、产生障碍，他的心就不倾向于热忱、持续努力、恒常、精勤。凡是心不倾向于热忱、持续努力、恒常、精勤，这是第五种心的荒芜。

各位比丘！这就是五种心的荒芜。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝ 正法 /【4】 增支部经典 /《5》 五集 /5. 五十经篇之五 /5.1 金毗罗品 ”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1.6 五种心缚 (AN 5.206)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Vinibandhasuttaṃ

☆ 五心缚 ➾ ➊ 不离欲染、➋ 不离身贪、➌ 不离色贪、➍ 沉溺食乐、卧乐、倚乐、睡乐、➎ 为生天而修行。

206. “Pañcime, bhikkhave, cetasovinibandhā.

“各位比丘！有这五种心的束缚。

Katame pañca?

是哪五种呢？

Idha, bhikkhave, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho.

➊ 各位比丘！在此，有比丘对于欲乐，没有远离贪欲、没有远离意欲、没有远离爱恋、没有远离渴求、没有远离热恼、没有远离渴爱。

Yo so, bhikkhave, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya.

各位比丘！凡是比丘对于欲乐没有远离贪欲、没有远离意欲、没有远离爱恋、没有远离渴求、没有远离热恼、没有远离渴爱，他的心就不倾向于热忱、持续努力、恒常、精勤。

Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya,

凡是心不倾向于热忱、持续努力、恒常、精勤，

ayaṃ paṭhamo cetasovinibandho.

这是第一种心的束缚。

“Puna caparaṃ, bhikkhave, bhikkhu kāye avītarāgo hoti…pe…

➋ 再者，各位比丘！有比丘对于身体没有远离贪欲……（省略如前）……不离渴爱者。各位比丘！凡是比丘对于身体没有远离贪欲……不离渴爱者，他的心就不倾向于热忱、持续努力、恒常、精勤。凡是心不倾向于热忱、持续努力、恒常、精勤，这是第二种心的束缚。

rūpe avītarāgo hoti…pe…

➌ 再者，各位比丘！有比丘对于色，指物质形态或外貌）没有远离贪欲……（省略如前）……不离渴爱者。各位比丘！凡是比丘对于色没有远离贪欲……不离渴爱者，他的心就不倾向于热忱、持续努力、恒常、精勤。凡是心不倾向于热忱、持续努力、恒常、精勤，这是第三种心的束缚。

yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati…pe…

➍ 再者，各位比丘！有比丘吃饱到满足，然后沉溺于卧乐、倚乐、睡眠之乐而住。……（省略如前）……他的心就不倾向于热忱、持续努力、恒常、精勤。凡是心不倾向于热忱、持续努力、恒常、精勤，这是第四种心的束缚。

aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati – ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti.

➎ 再者，各位比丘！有比丘向往某一类天界，为此而修梵行，心里想着：‘我凭借这戒行、或禁行、或苦行、或梵行，将成为天神或某一类天神！’

Yo so, bhikkhave, bhikkhu aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati – ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya.

各位比丘！凡是比丘向往某一类天界而修梵行，心里想着：‘我凭借这戒行、或禁行、或苦行、或梵行，将成为天神或某一类天神！’他的心就不倾向于热忱、持续努力、恒常、精勤。

Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya,

凡是心不倾向于热忱、持续努力、恒常、精勤，

ayaṃ pañcamo cetasovinibandho.

这是第五种心的束缚。

Ime kho, bhikkhave, pañca cetasovinibandhā”ti. Chaṭṭhaṃ.

各位比丘！这就是五种心的束缚。”

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 5.201-250)/5.1 Kimilavagga 金毗罗品 (AN 5.201-210)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1.7 Yāgusutta 粥有五利 (AN 5.207)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Yāgusuttaṃ

207. “Pañcime, bhikkhave, ānisaṃsā yāguyā. Katame pañca? Khuddaṃ [khudaṃ (sī. pī.) khudhāti sakkatānulomaṃ. mahāva. 282] paṭihanati, pipāsaṃ paṭivineti, vātaṃ anulometi, vatthiṃ sodheti, āmāvasesaṃ pāceti. Ime kho, bhikkhave, pañca ānisaṃsā yāguyā”ti. Sattamaṃ.

☸---------------------------------------------------------------------

二百〇七 粥的五种利益

一 “比丘们！这五种，是粥的利益。是哪五种呢？

二 即：消除饥饿、解除干渴、使气流通顺、清洁膀胱、消化未消化的食物。

比丘们！这五种，是粥的利益。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 5.201-250)/5.1 Kimilavagga 金毗罗品 (AN 5.201-210)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1.8 Dantakaṭṭhasutta 齿木五德 (AN 5.208)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Dantakaṭṭhasuttaṃ

208. “Pañcime, bhikkhave, ādīnavā dantakaṭṭhassa akhādane. Katame pañca? Acakkhussaṃ, mukhaṃ duggandhaṃ hoti, rasaharaṇiyo na visujjhanti, pittaṃ semhaṃ bhattaṃ pariyonandhati [pariyonaddhanti (sī. pī.), pariyonaddhati (syā. kaṃ. ka.) cūḷava. 282 passitabbaṃ], bhattamassa nacchādeti. Ime kho, bhikkhave, pañca ādīnavā dantakaṭṭhassa akhādane.

“Pañcime, bhikkhave, ānisaṃsā dantakaṭṭhassa khādane. Katame pañca? Cakkhussaṃ, mukhaṃ na duggandhaṃ hoti, rasaharaṇiyo visujjhanti, pittaṃ semhaṃ bhattaṃ na pariyonandhati, bhattamassa chādeti. Ime kho, bhikkhave, pañca ānisaṃsā dantakaṭṭhassa khādane”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

二百〇八 齿木的五种功德

一 “比丘们！这五种，是不咀嚼杨枝（齿木）的过患。是哪五种呢？

二 即：对眼睛不好、口有臭气、味蕾不清净、胆汁与痰会包裹食物、他对食物没有食欲。

比丘们！这五种，是不咀嚼杨枝的过患。

三 比丘们！这五种，是咀嚼杨枝的功德。是哪五种呢？

四 即：对眼睛好、口无臭气、味蕾清净、胆汁与痰不包裹食物、他对食物有食欲。

比丘们！这五种，是咀嚼杨枝的功德。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 5.201-250)/5.1 Kimilavagga 金毗罗品 (AN 5.201-210)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1.9 Gītassarasutta 唱诵五失 (AN 5.209)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Gītassarasuttaṃ

209. [cūḷava. 249] “Pañcime, bhikkhave, ādīnavā āyatakena gītassarena dhammaṃ bhaṇantassa. Katame pañca? Attanāpi tasmiṃ sare sārajjati, parepi tasmiṃ sare sārajjanti, gahapatikāpi ujjhāyanti – ‘yatheva mayaṃ gāyāma, evamevaṃ kho samaṇā sakyaputtiyā gāyantī’ti, sarakuttimpi nikāmayamānassa samādhissa bhaṅgo hoti, pacchimā janatā diṭṭhānugatiṃ āpajjati. Ime kho, bhikkhave, pañca ādīnavā āyatakena gītassarena dhammaṃ bhaṇantassā”ti. Navamaṃ.

☸---------------------------------------------------------------------

二百〇九 歌唱式诵法的五种过患

一 “比丘们！这五种，是以拖长音调如歌唱般诵读法的过患。是哪五种呢？

二 自己也对那声音生起贪着；他人也对那声音生起贪着；在家人批评说：‘就像我们唱歌一样，这些释迦子沙门们也这样唱歌！’；致力于声音技巧时，定力会被破坏；后代的人会跟随模仿。

比丘们！这五种，就是以拖长音调如歌唱般诵读法的过患。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 5.201-250)/5.1 Kimilavagga 金毗罗品 (AN 5.201-210)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1.10 Muṭṭhassatisutta 失念五失 (AN 5.210)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Muṭṭhassatisuttaṃ

210. [mahāva. 353] “Pañcime, bhikkhave, ādīnavā muṭṭhassatissa asampajānassa niddaṃ okkamayato. Katame pañca? Dukkhaṃ supati, dukkhaṃ paṭibujjhati, pāpakaṃ supinaṃ passati, devatā na rakkhanti, asuci muccati. Ime kho, bhikkhave, pañca ādīnavā muṭṭhassatissa asampajānassa niddaṃ okkamayato.

“Pañcime, bhikkhave, ānisaṃsā upaṭṭhitassatissa sampajānassa niddaṃ okkamayato. Katame pañca? Sukhaṃ supati, sukhaṃ paṭibujjhati, na pāpakaṃ supinaṃ passati, devatā rakkhanti, asuci na muccati. Ime kho, bhikkhave, pañca ānisaṃsā upaṭṭhitassatissa sampajānassa niddaṃ okkamayato”ti. Dasamaṃ.

Kimilavaggo paṭhamo.

Tassuddānaṃ –

Kimilo dhammassavanaṃ, ājānīyo balaṃ khilaṃ;

Vinibandhaṃ yāgu kaṭṭhaṃ, gītaṃ muṭṭhassatinā cāti.

☸---------------------------------------------------------------------

二百一十 失念的五种过患

一 “比丘们！这五种，是失去正念、不正知地入睡的过患。是哪五种呢？

二 即：睡不安稳、醒时不安、见到恶梦、诸天不守护、漏失不净。

比丘们！这五种，是失去正念、不正知地入睡的过患。

三 比丘们！这五种，是保持正念、正知地入睡的功德。是哪五种呢？

四 即：睡得安稳、醒时安乐、不见恶梦、诸天守护、不漏失不净。

比丘们！这五种，是保持正念、正知地入睡的功德。”

摄句：

金毗罗、听法、良马、力、栽、

心缚、粥、[杨枝]、歌咏、失念

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 5.201-250)/5.2 Akkosakavagga 骂詈品 (AN 5.211-220)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.2.1 Akkosakasutta 谤圣五失 (AN 5.211)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(22) 2. Akkosakavaggo

1. Akkosakasuttaṃ

211. “Yo so, bhikkhave, bhikkhu akkosakaparibhāsako ariyūpavādī sabrahmacārīnaṃ, tassa pañca ādīnavā pāṭikaṅkhā. Katame pañca? Pārājiko vā hoti chinnaparipantho [chinnaparibandho (ka.)], aññataraṃ vā saṃkiliṭṭhaṃ āpattiṃ āpajjati, bāḷhaṃ vā rogātaṅkaṃ phusati, sammūḷho kālaṃ karoti, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Yo so, bhikkhave, bhikkhu akkosakaparibhāsako ariyūpavādī sabrahmacārīnaṃ, tassa ime pañca ādīnavā pāṭikaṅkhā”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第二十二 骂詈品

二百一十一 诽谤圣者的五种过患

一一 “比丘们！凡是辱骂、诃责同梵行者，或诽谤圣者的比丘，须知必将招致五种过患。是哪五种呢？

二 或者犯下驱摈罪（波罗夷）；或者断绝了向上的道路；或者堕入某种不清净的过犯；或者遭受重病而迷乱死去；身体败坏死后，生于不幸处、恶趣、险难处、地狱。

比丘们！凡是辱骂、诃责同梵行者，或诽谤圣者的比丘，须知必将招致这五种过患。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 5.201-250)/5.2 Akkosakavagga 骂詈品 (AN 5.211-220)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.2.2 Bhaṇḍanakārakasutta 争论五失 (AN 5.212)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Bhaṇḍanakārakasuttaṃ

212. “Yo so, bhikkhave, bhikkhu bhaṇḍanakārako kalahakārako vivādakārako bhassakārako saṅghe adhikaraṇakārako, tassa pañca ādīnavā pāṭikaṅkhā. Katame pañca? Anadhigataṃ nādhigacchati, adhigatā [adhigataṃ (sabbattha)] parihāyati, pāpako kittisaddo abbhuggacchati, sammūḷho kālaṃ karoti, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Yo so, bhikkhave, bhikkhu bhaṇḍanakārako kalahakārako vivādakārako bhassakārako saṅghe adhikaraṇakārako, tassa ime pañca ādīnavā pāṭikaṅkhā”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

二百一十二 争论的五种过患

一 “比丘们！凡是好争论、好吵架、好争执、好议论、在僧团中挑起争端的比丘，须知必将招致五种过患。是哪五种呢？

二 即：未证得的（法）不能证得；已证得的会退失；坏名声远扬；迷乱地死去；身体败坏死后，生于不幸处、恶趣、险难处、地狱。

比丘们！凡是好争论、好吵架、好争执、好议论、在僧团中挑起争端的比丘，须知必将招致这五种过患。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 5.201-250)/5.2 Akkosakavagga 骂詈品 (AN 5.211-220)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.2.3 Sīlasutta 无戒五失 (AN 5.213)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Sīlasuttaṃ

213. [mahāva. 209; dī. ni. 3.316] “Pañcime, bhikkhave, ādīnavā dussīlassa sīlavipattiyā. Katame pañca? Idha, bhikkhave, dussīlo sīlavipanno pamādādhikaraṇaṃ mahatiṃ bhogajāniṃ nigacchati. Ayaṃ, bhikkhave, paṭhamo ādīnavo dussīlassa sīlavipattiyā.

“Puna caparaṃ, bhikkhave, dussīlassa sīlavipannassa pāpako kittisaddo abbhuggacchati. Ayaṃ, bhikkhave, dutiyo ādīnavo dussīlassa sīlavipattiyā.

“Puna caparaṃ, bhikkhave, dussīlo sīlavipanno yaññadeva parisaṃ upasaṅkamati – yadi khattiyaparisaṃ, yadi brāhmaṇaparisaṃ, yadi gahapatiparisaṃ, yadi samaṇaparisaṃ – avisārado upasaṅkamati maṅkubhūto. Ayaṃ, bhikkhave, tatiyo ādīnavo dussīlassa sīlavipattiyā.

“Puna caparaṃ, bhikkhave, dussīlo sīlavipanno sammūḷho kālaṃ karoti. Ayaṃ, bhikkhave, catuttho ādīnavo dussīlassa sīlavipattiyā.

“Puna caparaṃ, bhikkhave, dussīlo sīlavipanno kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Ayaṃ, bhikkhave, pañcamo ādīnavo dussīlassa sīlavipattiyā. Ime kho, bhikkhave, pañca ādīnavā dussīlassa sīlavipattiyā.

“Pañcime, bhikkhave, ānisaṃsā sīlavato sīlasampadāya. Katame pañca? Idha, bhikkhave, sīlavā sīlasampanno appamādādhikaraṇaṃ mahantaṃ bhogakkhandhaṃ adhigacchati. Ayaṃ, bhikkhave, paṭhamo ānisaṃso sīlavato sīlasampadāya.

“Puna caparaṃ, bhikkhave, sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchati. Ayaṃ, bhikkhave, dutiyo ānisaṃso sīlavato sīlasampadāya.

“Puna caparaṃ, bhikkhave, sīlavā sīlasampanno yaññadeva parisaṃ upasaṅkamati – yadi khattiyaparisaṃ, yadi brāhmaṇaparisaṃ, yadi gahapatiparisaṃ, yadi samaṇaparisaṃ – visārado upasaṅkamati amaṅkubhūto. Ayaṃ bhikkhave, tatiyo ānisaṃso sīlavato sīlasampadāya.

“Puna caparaṃ, bhikkhave, sīlavā sīlasampanno asammūḷho kālaṃ karoti. Ayaṃ, bhikkhave, catuttho ānisaṃso sīlavato sīlasampadāya.

“Puna caparaṃ, bhikkhave, sīlavā sīlasampanno kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Ayaṃ, bhikkhave, pañcamo ānisaṃso sīlavato sīlasampadāya. Ime kho, bhikkhave, pañca ānisaṃsā sīlavato sīlasampadāyā”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

二百一十三 无戒的五种过患

一 “比丘们！这些是无戒者、破戒者的五种过患。是哪五种呢？

二 比丘们！在此世间，无戒者、破戒者，由于放逸的原因而招致巨大的财产损失。比丘们！这是无戒者、破戒者的第一种过患。

三 再者，比丘们！对于无戒者、破戒者，坏名声会远扬。比丘们！这是无戒者、破戒者的第二种过患。

四 再者，比丘们！无戒者、破戒者，无论去到刹帝利众、或婆罗门众、或居士众、或沙门众等任何大众中，都会没有自信、羞愧不安地前往。比丘们！这是无戒者、破戒者的第三种过患。

五 再者，比丘们！无戒者、破戒者会迷乱地死去。比丘们！这是无戒者、破戒者的第四种过患。

六 再者，比丘们！无戒者、破戒者在身体败坏、死后，会生到不幸处、恶趣、险难处、地狱。比丘们！这是无戒者、破戒者的第五种过患。

比丘们！这些是无戒者、破戒者的五种过患。

七 比丘们！这些是有戒者、具足戒者的五种功德。是哪五种呢？

八 比丘们！在此世间，有戒者、具足戒者，依靠不放逸的原因而获得巨大的财富积聚。比丘们！这是有戒者、具足戒者的第一种功德。

九 再者，比丘们！对于有戒者、具足戒者，好名声会远扬。比丘们！这是有戒者、具足戒者的第二种功德。

一〇 再者，比丘们！有戒者、具足戒者，无论去到刹帝利众、或婆罗门众、或居士众、或沙门众等任何大众中，都会充满自信、毫不羞愧地前往。比丘们！这是有戒者、具足戒者的第三种功德。

一一 再者，比丘们！有戒者、具足戒者，不会迷乱地死去。比丘们！这是有戒者、具足戒者的第四种功德。

一二 再者，比丘们！有戒者、具足戒者，在身体败坏、死后，会生到善趣、天界。比丘们！这是有戒者、具足戒者的第五种功德。

比丘们！这些是有戒者、具足戒者的五种功德。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 5.201-250)/5.2 Akkosakavagga 骂詈品 (AN 5.211-220)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.2.4 Bahubhāṇisutta 畅谈五失 (AN 5.214)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Bahubhāṇisuttaṃ

214. “Pañcime, bhikkhave, ādīnavā bahubhāṇismiṃ puggale. Katame pañca? Musā bhaṇati, pisuṇaṃ bhaṇati, pharusaṃ bhaṇati, samphappalāpaṃ bhaṇati, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Ime kho, bhikkhave, pañca ādīnavā bahubhāṇismiṃ puggale.

“Pañcime, bhikkhave, ānisaṃsā mantabhāṇismiṃ puggale. Katame pañca? Na musā bhaṇati, na pisuṇaṃ bhaṇati, na pharusaṃ bhaṇati, na samphappalāpaṃ bhaṇati, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Ime kho, bhikkhave, pañca ānisaṃsā mantabhāṇismiṃ puggale”ti. Catutthaṃ.

☸---------------------------------------------------------------------

二百一十四 多言的五种过患

一 “比丘们！这五种，是多言之人的过患。是哪五种呢？

二 即：说妄语；说离间语；说粗恶语；说杂秽语；身体败坏、死后，生于不幸处、恶趣、险难处、地狱。

比丘们！这五种，是多言之人的过患。

三 比丘们！这五种，是慎言（或：依智慧言说）之人的功德。是哪五种呢？

四 即：不说妄语；不说离间语；不说粗恶语；不说杂秽语；身体败坏、死后，生于善趣、天界。

比丘们！这五种，是慎言之人的功德。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 5.201-250)/5.2 Akkosakavagga 骂詈品 (AN 5.211-220)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.2.5 Paṭhamaakkhantisutta 不忍五失之一 (AN 5.215)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Paṭhamaakkhantisuttaṃ

215. “Pañcime, bhikkhave, ādīnavā akkhantiyā. Katame pañca? Bahuno janassa appiyo hoti amanāpo, verabahulo ca hoti, vajjabahulo ca, sammūḷho kālaṃ karoti, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Ime kho, bhikkhave, pañca ādīnavā akkhantiyā.

“Pañcime, bhikkhave, ānisaṃsā khantiyā. Katame pañca? Bahuno janassa piyo hoti manāpo, na verabahulo hoti, na vajjabahulo, asammūḷho kālaṃ karoti, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Ime kho, bhikkhave, pañca ānisaṃsā khantiyā”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

二百一十五 不忍的五种过患之一

一 “比丘们！这五种，是不忍的过患。是哪五种呢？

二 即：不为许多人所喜爱、不为他们所悦意；而且，仇怨多；过失多；迷乱地死去；身体败坏、死后，生于不幸处、恶趣、险难处、地狱。

比丘们！这五种，是不忍的过患。

三 比丘们！这五种，是忍耐的功德。是哪五种呢？

四 即：为许多人所喜爱、所悦意；仇怨不多；过失不多；不迷乱地死去；身体败坏、死后，生于善趣、天界。

比丘们！这五种，是忍耐的功德。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 5.201-250)/5.2 Akkosakavagga 骂詈品 (AN 5.211-220)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.2.6 Dutiyaakkhantisutta 不忍五失之二 (AN 5.216)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Dutiyaakkhantisuttaṃ

216. “Pañcime, bhikkhave, ādīnavā akkhantiyā. Katame pañca? Bahuno janassa appiyo hoti amanāpo, luddo ca hoti, vippaṭisārī ca, sammūḷho kālaṃ karoti, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Ime kho, bhikkhave, pañca ādīnavā akkhantiyā.

“Pañcime, bhikkhave, ānisaṃsā khantiyā. Katame pañca? Bahuno janassa piyo hoti manāpo, aluddo ca hoti, avippaṭisārī ca, asammūḷho kālaṃ karoti, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Ime kho, bhikkhave, pañca ānisaṃsā khantiyā”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

二百一十六 不忍的五种过患之二

一 “比丘们！这五种，是不忍的过患。是哪五种呢？

二 即：不为许多人所喜爱、不为他们所悦意；而且凶暴；而且有追悔；迷乱地死去；身体败坏、死后，生于不幸处、恶趣、险难处、地狱。

比丘们！这五种，是不忍的过患。

三 比丘们！这五种，是忍耐的功德。是哪五种呢？

四 即：为许多人所喜爱、所悦意；而且，不凶暴；没有追悔；不迷乱地死去；身体败坏、死后，生于善趣、天界。

比丘们！这五种，是忍耐的功德。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 5.201-250)/5.2 Akkosakavagga 骂詈品 (AN 5.211-220)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.2.7 Paṭhamaapāsādikasutta 端正五德之一 (AN 5.217)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Paṭhamaapāsādikasuttaṃ

217. “Pañcime, bhikkhave, ādīnavā apāsādike. Katame pañca? Attāpi attānaṃ upavadati, anuvicca viññū garahanti, pāpako kittisaddo abbhuggacchati, sammūḷho kālaṃ karoti, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Ime kho, bhikkhave, pañca ādīnavā apāsādike.

“Pañcime, bhikkhave, ānisaṃsā pāsādike. Katame pañca? Attāpi attānaṃ na upavadati, anuvicca viññū pasaṃsanti, kalyāṇo kittisaddo abbhuggacchati, asammūḷho kālaṃ karoti, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Ime kho, bhikkhave, pañca ānisaṃsā pāsādike”ti. Sattamaṃ.

☸---------------------------------------------------------------------

二百一十七 令人不喜的五种过患之一 (相对：端正/令人欢喜的五种功德)

一 比丘们！这五种，是令人不喜（不端正）者的过患。是哪五种呢？

二 自己谴责自己；智者了解后加以诃责；坏名声远扬；迷乱地死去；身体败坏、死后，生于不幸处、恶趣、险难处、地狱。

比丘们！这五种，是令人不喜者的过患。

三 比丘们！这五种，是令人欢喜（端正）者的功德。是哪五种呢？

四 自己不谴责自己；智者了解后加以称赞；好名声远扬；不迷乱地死去；身体败坏、死后，生于善趣、天界。

比丘们！这些是令人欢喜者的功德。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 5.201-250)/5.2 Akkosakavagga 骂詈品 (AN 5.211-220)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.2.8 Dutiyaapāsādikasutta 端正五德之二 (AN 5.218)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Dutiyaapāsādikasuttaṃ

218. “Pañcime, bhikkhave, ādīnavā apāsādike. Katame pañca? Appasannā nappasīdanti, pasannānañca ekaccānaṃ aññathattaṃ hoti, satthusāsanaṃ akataṃ [na kataṃ (syā. kaṃ. ka.)] hoti, pacchimā janatā diṭṭhānugatiṃ āpajjati, cittamassa nappasīdati. Ime kho, bhikkhave, pañca ādīnavā apāsādike.

“Pañcime, bhikkhave, ānisaṃsā pāsādike. Katame pañca? Appasannā pasīdanti, pasannānañca bhiyyobhāvo hoti, satthusāsanaṃ kataṃ hoti, pacchimā janatā diṭṭhānugatiṃ āpajjati, cittamassa pasīdati. Ime kho, bhikkhave, pañca ānisaṃsā pāsādike”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

二百一十八 令人不喜的五种过患之二 (相对：端正/令人欢喜的五种功德)

一 “比丘们！这五种，是令人不喜（不端正）者的过患。是哪五种呢？

二 即：未生信者不生信；而已生信者中，有一部分会退失信心；未能遵行导师的教导；后代的人会跟随模仿；他的心不清净。

比丘们！这五种，是令人不喜者的过患。

三 比丘们！这五种，是令人欢喜（端正）者的功德。是哪五种呢？

四 即：未生信者生起信心；而已生信者信心更增长；能够遵行导师的教导；后代的人会跟随模仿；他的心清净。

比丘们！这些是令人欢喜者的功德。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 5.201-250)/5.2 Akkosakavagga 骂詈品 (AN 5.211-220)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.2.9 Aggisutta 火有五失 (AN 5.219)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Aggisuttaṃ

219. “Pañcime, bhikkhave, ādīnavā aggismiṃ. Katame pañca? Acakkhusso, dubbaṇṇakaraṇo, dubbalakaraṇo, saṅgaṇikāpavaḍḍhano [saṅgaṇikāpavaddhano (sī.), saṅgaṇikārāmabaddhano (ka.)], tiracchānakathāpavattaniko hoti. Ime kho, bhikkhave, pañca ādīnavā aggismin”ti. Navamaṃ.

☸---------------------------------------------------------------------

二百一十九 火的五种过患

一 “比丘们！这五种，是（沉迷于）火的过患。是哪五种呢？

二 即：对眼睛不好、损害容色、使身体衰弱、增长聚集闲聊、能引生无益的（畜生）言论。

比丘们！这五种，是（沉迷于）火的过患。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 5.201-250)/5.2 Akkosakavagga 骂詈品 (AN 5.211-220)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.2.10 Madhurāsutta 摩偷罗国 (AN 5.220)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Madhurāsuttaṃ

220. “Pañcime, bhikkhave, ādīnavā madhurāyaṃ. Katame pañca? Visamā, bahurajā, caṇḍasunakhā, vāḷayakkhā, dullabhapiṇḍā – ime kho, bhikkhave, pañca ādīnavā madhurāyan”ti. Dasamaṃ.

Akkosakavaggo dutiyo.

Tassuddānaṃ –

Akkosabhaṇḍanasīlaṃ, bahubhāṇī dve akhantiyo;

Apāsādikā dve vuttā, aggismiṃ madhurena cāti.

☸---------------------------------------------------------------------

二百二十 摩偷罗国的（五种过患）

一 “比丘们！这五种，是摩偷罗[国]的过患。是哪五种呢？

二 即：地不平坦；多尘土；狗凶猛；夜叉暴恶；难以乞食。

比丘们！这五种，是摩偷罗[国]的过患。”

摄句：

骂詈、争论、戒、多言之人、二不忍

二令人不喜者、火的五过患、摩偷罗五过患

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.9.7 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 5.201-250)/5.3 Dīghacārikavagga 长游行品 (AN 5.221-230)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.3.1 Paṭhamadīghacārikasutta 长游五失之一 (AN 5.221)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(23) 3. Dīghacārikavaggo

长游行品

1. Paṭhamadīghacārikasuttaṃ

长游五失之一经

☆ 游行 ➾ 亦称行脚、游方；游方僧，亦称行脚僧。

☆ 限定游行 ➾

比丘游行有一定期限、固定时间，最好不超过三个月。

否则没有一定期限，算是“长游行”；

不固定时间，算是“不定游行”。

☆ 限定游行之功德 ➾

① 容易闻法；② 容易净化；

③ 自信无畏；④ 少染重病；

⑤ 朋友帮助。

221. “Pañcime, bhikkhave, ādīnavā dīghacārikaṃ anavatthacārikaṃ anuyuttassa viharato.

“［一、长游行之过患：］

比丘们！有这五种，是从事长时间游行、无定期游行者的过患。

Katame pañca?

是哪五种呢？即──

Assutaṃ na suṇāti,

➊ 未听闻过的（法），他无法听闻；

sutaṃ na pariyodāpeti,

➋ 已听闻过的（法），他不能（进一步）净化；

sutenekaccena avisārado hoti,

➌ 对于所听闻的（某部分）法，（他会）畏惧而无自信；

gāḷhaṃ [bāḷhaṃ (syā.)] rogātaṅkaṃ phusati,

➍ 他（容易）感染严重疾病；

na ca mittavā hoti.

➎ 而且得不到朋友（的照顾帮助）。

Ime kho, bhikkhave, pañca ādīnavā dīghacārikaṃ anavatthacārikaṃ anuyuttassa viharato.

比丘们！这五种，是从事长时间游行、无定期游行者的过患。

“Pañcime, bhikkhave, ānisaṃsā samavatthacāre.

［二、限定游行之功德：］

比丘们！有这五种，限定游行的功德。

Katame pañca?

是哪五种呢？即──

Assutaṃ suṇāti,

➀ 未听闻过的（法），他可以听闻；

sutaṃ pariyodāpeti,

➁ 已听闻过的（法），他能够（进一步）净化；

sutenekaccena visārado hoti,

➂ 对于所听闻的（某部分）法，（他能）熟练无所畏惧；

na gāḷhaṃ rogātaṅkaṃ phusati,

➃ 他不（容易）感染严重疾病；

mittavā ca hoti.

➄ 而且可以得到朋友（的照顾帮助）。

Ime kho, bhikkhave, pañca ānisaṃsā samavatthacāre”ti.

比丘们！这五种，是限定游行的功德。”

Paṭhamaṃ.

长游五失之一经 ～长游行品‧第一经终

～《增支部经典‧五集‧五十经篇之五‧长游行品‧Paṭhamadīghacārikasutta 长游五失之一经》(AN 5.221)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.9.7 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 5.201-250)/5.3 Dīghacārikavagga 长游行品 (AN 5.221-230)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.3.2 Dutiyadīghacārikasutta 长游五失之二 (AN 5.222)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyadīghacārikasuttaṃ

长游五失之二经

☆ 限定游行 ➾

比丘游行有一定期限、固定时间，最好不超过三个月。

否则没有一定期限，算是“长游行”；

不固定时间，算是“不定游行”。

☆ 限定游行之果报 ➾

① 容易证果；② 不会退失；

③ 自信无畏；④ 少染重病；

⑤ 朋友帮助。

222. “Pañcime, bhikkhave, ādīnavā dīghacārikaṃ anavatthacārikaṃ anuyuttassa viharato.

“［一、长游行之过患：］

比丘们！有这五种，是从事长时间游行、无定期游行者的过患。

Katame pañca?

是哪五种呢？即──

Anadhigataṃ nādhigacchati,

➊ 未被证得的（法），他无法证得；

adhigatā parihāyati,

➋ 已经证得的（法），他又会退失；

adhigatenekaccena avisārado hoti,

➌ 对于所证得的（某部分）法，（他会）畏惧而无自信；

gāḷhaṃ rogātaṅkaṃ phusati,

➍ 他（容易）感染严重疾病；

na ca mittavā hoti.

➎ 而且得不到朋友（的照顾帮助）。

Ime kho, bhikkhave, pañca ādīnavā dīghacārikaṃ anavatthacārikaṃ anuyuttassa viharato.

比丘们！这五种，是从事长时间游行、无定期游行者的过患。

“Pañcime, bhikkhave, ānisaṃsā samavatthacāre.

［二、限定游行之功德：］

比丘们！有这五种，限定游行的功德。

Katame pañca?

是哪五种呢？即──

Anadhigataṃ adhigacchati,

➀ 未被证得的（法），他可以证得；

adhigatā na parihāyati,

➁ 已经证得的（法），他不会退失；

adhigatenekaccena visārado hoti,

➂ 对于所证得的（某部分）法，（他能）熟练无所畏惧；

na gāḷhaṃ rogātaṅkaṃ phusati,

➃ 他不（易）感染严重疾病；

mittavā ca hoti.

➄ 而且可以得到朋友（的照顾帮助）。

Ime kho, bhikkhave, pañca ānisaṃsā samavatthacāre”ti.

比丘们！这五种，是限定游行的功德。”

Dutiyaṃ.

长游五失之二经 ～长游行品‧第二经终

～《增支部经典‧五集‧五十经篇之五‧长游行品‧Dutiyadīghacārikasutta 长游五失之二经》(AN 5.222)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2561.9.7 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 5.201-250)/5.3 Dīghacārikavagga 长游行品 (AN 5.221-230)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.3.3 Atinivāsasutta 久住五失 (AN 5.223)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Atinivāsasuttaṃ

久住五失经

☆ 限定住 ➾

比丘住在一个地方，最好不超过三个月，否则算是“久住”。

☆ 限定住功德 ➾ ① 不积蓄物资器具；② 不积蓄过多药物；

③ 梵行专一；④ 独住远离；⑤ 不会眷恋。

223. “Pañcime, bhikkhave, ādīnavā atinivāse.

“［一、久住的过患：］

诸比丘！有这五种，是长久居住的过患。

Katame pañca?

是哪五种呢？即——

Bahubhaṇḍo hoti bahubhaṇḍasannicayo,

➊ 物资器具充裕，并且积蓄很多物资器具；

bahubhesajjo hoti bahubhesajjasannicayo,

➋ 医药充裕，并且积蓄很多医药；

bahukicco hoti bahukaraṇīyo byatto kiṃkaraṇīyesu,

➌ 经营众多的事务，做很多事情，而且对一切（事务）所要做的事情都很擅长（因此，禅思不能专一）；

saṃsaṭṭho viharati gahaṭṭhapabbajitehi ananulomikena gihisaṃsaggena,

➍ 与在家人、出家人等交际接触、混杂居住，因为与在家人结交混处而不随顺（圣教）；

tamhā ca āvāsā pakkamanto sāpekkho pakkamati.

➎ 还有，从那个住处离开时，心怀挂念地离开。

Ime kho, bhikkhave, pañca ādīnavā atinivāse.

诸比丘！这些就是五种长久居住的过患。

“Pañcime, bhikkhave, ānisaṃsā samavatthavāse.

［二、限定居住的功德：］

诸比丘！有这五种，限定居住的功德。

Katame pañca?

是哪五种呢？即——

Na bahubhaṇḍo hoti na bahubhaṇḍasannicayo,

➀ 物资器具不充裕，并且不积蓄物资器具；

na bahubhesajjo hoti na bahubhesajjasannicayo,

➁ 医药不充裕，并且不积蓄过多医药；

na bahukicco hoti na bahukaraṇīyo na byatto kiṃkaraṇīyesu,

➂ 不经营众多的事务，不做很多事情，而且对一切（事务）所要做的事情不擅长（因此，禅思能够专一）；

asaṃsaṭṭho viharati gahaṭṭhapabbajitehi ananulomikena gihisaṃsaggena,

➃ 不与在家人、出家人等交际接触、混杂居住，不与在家人结交混处而没有不随顺（圣教）；

tamhā ca āvāsā pakkamanto anapekkho pakkamati.

➄ 还有，从那个住处离开时，不会心怀挂念地离开。

Ime kho, bhikkhave, pañca ānisaṃsā samavatthavāse”ti.

诸比丘！这些就是五种限定居住的功德。”

Tatiyaṃ.

久住五失经 ～长游行品‧第三经终

～《增支部经典‧五集‧五十经篇之五‧长游行品‧Atinivāsasutta 久住五失经》(AN 5.223)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.9.9 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 5.201-250)/5.3 Dīghacārikavagga 长游行品 (AN 5.221-230)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.3.4 Maccharīsutta 悭吝五失 (AN 5.224)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Maccharīsuttaṃ

悭吝五失经

☆ 限定住 ➾

比丘住在一个地方，最好不超过三个月，否则算是“久住”。

☆ 悭 ➾ 舍不得、放不下财物或闻法，亦称：悭贪、悭吝。

☆ 法悭 ➾ 是指吝惜于法布施，或指吝惜于听闻正法。

有“法悭”的人，所表现出来的，不一定是吝啬——

有的人，不热心说法，但很热心听闻正法，却无法悭；

有的人，很热心说法，却不热心听闻正法，则有法悭。

因为贪爱和我执，才会舍不得、放不下自尊心来闻法。

☆ 五悭吝 ➾

① 住处悭（执著于住处是我所有）；

② 家悭（执著于施主家或俗家必须供养我）；

③ 利养悭（执著于利养是我所有）；

④ 称赞悭（憍慢于种姓阶级，或执著于名闻是我所有）；

⑤ 法悭（出于憍慢：不愿意自己或他人闻思修于正法）。

224. “Pañcime, bhikkhave, ādīnavā atinivāse.

“［一、久住的过患：］

诸比丘！有这五种，是长久居住的过患。

Katame pañca?

是哪五种呢？即——

Āvāsamaccharī hoti,

➊ 对住处悭吝不舍；

kulamaccharī hoti,

➋ 对施主家（或俗家）悭吝不舍；

lābhamaccharī hoti,

➌ 对利养悭吝不舍；

vaṇṇamaccharī hoti,

➍ 对称赞悭吝不舍；

dhammamaccharī hoti.

➎ 对听闻佛法悭吝不舍。

Ime kho, bhikkhave, pañca ādīnavā atinivāse.

诸比丘！这些就是五种长久居住的过患。

“Pañcime, bhikkhave, ānisaṃsā samavatthavāse.

［二、限定居住的功德：］

诸比丘！有这五种，是限定居住的功德。

Katame pañca?

是哪五种呢？即——

Na āvāsamaccharī hoti,

➀ 对住处不悭吝不舍；

na kulamaccharī hoti,

➁ 对施主家（或俗家）不悭吝不舍；

na lābhamaccharī hoti,

➂ 对利养不悭吝不舍；

na vaṇṇamaccharī hoti,

➃ 对称赞不悭吝不舍；

na dhammamaccharī hoti.

➄ 对听闻佛法不悭吝不舍。

Ime kho, bhikkhave, pañca ānisaṃsā samavatthavāse”ti.

诸比丘！这些就是五种限定居住的功德。”

Catutthaṃ.

悭吝五失经 ～长游行品‧第四经终

～《增支部经典‧五集‧五十经篇之五‧长游行品‧Maccharīsutta 悭吝五失经》(AN 5.224)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.9.7 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 5.201-250)/5.3 Dīghacārikavagga 长游行品 (AN 5.221-230)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.3.5 Paṭhamakulūpakasutta 近在家失之一 (AN 5.225)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Paṭhamakulūpakasuttaṃ

近在家失之一经

☆ 访家五犯 ➾ ① 犯未受邀请；② 犯淫秽语处；

③ 犯可淫屏处；④ 犯异性多语；⑤ 犯爱欲意图。

225. “Pañcime, bhikkhave, ādīnavā kulūpake [kulupake (syā. pī.), kulūpage (sī.)].

“诸比丘！有这五种，是频繁拜访居士家庭的过患。

Katame pañca?

是哪五种呢？即——

Anāmantacāre āpajjati,

➊ 犯下未经允许（不请自来）而拜访的过失；

raho nisajjāya āpajjati,

➋ 犯下坐在偏僻处（说淫秽话语）的过失；

［☆ 淫秽语处 ➾

比丘波罗提木叉‧二不定法‧第二条：

再者，若是不隐密的座位、十分不合适不净行，而很适合对女人说淫秽话语……

比丘承认了与女人共坐（犯行），应该依据僧残或舍忏二类的其中之一来处置……。］

paṭicchanne āsane āpajjati,

➌ 犯下在隐蔽处坐于（可致不净行）屏障处的过失；

［☆ 可淫屏处 ➾

比丘波罗提木叉‧二不定法‧第一条：

若有比丘单独和女人，秘密地坐在十分合适（不净行）的隐密座位……

比丘承认了与女人共坐（犯行），应该依据驱摈、僧残或忏悔三类的其中之一来处置……。］

mātugāmassa uttari chappañcavācāhi dhammaṃ desento āpajjati,

➍ 犯下对女人说法超过五、六句的过失；

［☆ 秘密说法 ➾

比丘波罗提木叉‧波逸提‧第七条：

任何比丘，对女人说法超过五、六句者，除有智慧的男人陪同外，波逸提。］

kāmasaṅkappabahulo viharati.

➎ （导致）充满爱欲的意图而居住。

Ime kho, bhikkhave, pañca ādīnavā kulūpake”ti.

诸比丘！这些就是五种频繁拜访居士家庭的过患。”

Pañcamaṃ.

近在家失之一经 ～长游行品‧第五经终

～《增支部经典‧五集‧五十经篇之五‧长游行品‧Paṭhamakulūpakasutta 近在家失之一经》(AN 5.225)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.9.7 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 5.201-250)/5.3 Dīghacārikavagga 长游行品 (AN 5.221-230)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.3.6 Dutiyakulūpakasutta 近在家失之二 (AN 5.226)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Dutiyakulūpakasuttaṃ

近在家失之二经

☆ 访家五患 ➾ ① 接触异性；

② 男女交往；③ 亲厚信赖；

④ 贪爱心动；⑤ 不乐梵行；

⑥ 堕染污犯；⑦ 弃学还俗。

226. “Pañcime, bhikkhave, ādīnavā kulūpakassa bhikkhuno ativelaṃ kulesu saṃsaṭṭhassa viharato.

“诸比丘！有这五种，是比丘频繁拜访居士家庭，又超过规定时间而与居士家人交往接触、混杂居住的过患。

［☆ 同宿三夜 ➾

比丘波罗提木叉‧波逸提‧第五条：

任何比丘，与未受具足戒者同住一处，超过两夜、三夜，若同宿者，波逸提。

［比丘尼波逸提百一］

☆ 与女同宿 ➾

比丘波罗提木叉‧波逸提‧第六条：

任何比丘，若与女人同住一处者，波逸提。

［比丘尼波逸提百二］］

［☆ 俗人杂居 ➾

比丘尼波罗提木叉‧波逸提‧第三六条：

若比丘尼，与居士或居士儿相亲近而住者……

至三次劝谏时，若舍弃则好，若不舍弃则波逸提。］

Katame pañca?

是哪五种呢？即——

Mātugāmassa abhiṇhadassanaṃ,

➊ 频繁地与女人相遇；

［☆ 隐密共坐 ➾

比丘波罗提木叉‧波逸提‧第四四条：

任何比丘，与女人共坐于隐密处者，波逸提。

［比丘尼波逸提百二五］

☆ 单独共坐 ➾

比丘波罗提木叉‧波逸提‧第四五条：

任何比丘，与一女人单独共坐者，波逸提。

［比丘尼波逸提百二六］］

dassane sati saṃsaggo,

➋ 由于相遇而有交往；

［☆ 女伴同行 ➾

比丘波罗提木叉‧波逸提‧第六七条：

若比丘明知而与女人相约，走上同一条道路，即使只穿过村落之间，波逸提。］

［☆ 暗夜私会 ➾

比丘尼波罗提木叉‧波逸提‧第十一条：

任何比丘尼，于暗夜中无灯火处与男子单独并立而语者，波逸提。

☆ 屏处私会 ➾

比丘尼波罗提木叉‧波逸提‧第十二条：

任何比丘尼，于屏障处与男子单独并立而语者，波逸提。

☆ 空地私会 ➾

比丘尼波罗提木叉‧波逸提‧第十三条：

任何比丘尼，于空旷处与男子单独并立而语者，波逸提。

☆ 街巷私会 ➾

比丘尼波罗提木叉‧波逸提‧第十四条：

任何比丘尼，或于车道、或于小路、或于街巷与男子单独并立、或交谈、或盼望耳语、或使同伴比丘尼离去者，波逸提。］

saṃsagge sati vissāso,

➌ 由于交往而产生亲近信赖；

vissāse sati otāro,

➍ 由于亲近信赖而内心动摇（生起情愫）；

otiṇṇacittassetaṃ pāṭikaṅkhaṃ –

➎ 让心动摇的人可以预见到此事，即：

‘anabhirato vā brahmacariyaṃ carissati

‘或者不喜欢修习梵行；

aññataraṃ vā saṃkiliṭṭhaṃ āpattiṃ āpajjissati

➏ 或者会犯下某一种染污的过失（犯戒）；

［☆ 染心碰触 ➾

比丘波罗提木叉‧僧残‧第二条：

若有比丘怀有贪爱，以堕落心和女人发生身体的接触，牵手或摸头发，或是碰触到身体的任何部份，犯僧残。

☆ 染心粗话 ➾

比丘波罗提木叉‧僧残‧第三条：

若有比丘怀有贪爱，以堕落心对女人用与不净行有关的粗俗（淫秽）语词说话，就像是少年对少女说话一样，犯僧残。

☆ 不净侍奉 ➾

比丘波罗提木叉‧僧残‧第四条：

若有比丘心怀贪爱，以堕落心在女人面前称赞满足自己欲望的行为说：

“女居士，这样才是最殊胜的侍奉，像我这种持戒者、行为端正的梵行者，应该用这种不净行之类的方式侍奉。”犯僧残。］

sikkhaṃ vā paccakkhāya hīnāyāvattissati’.

➐ 或者会因放弃学处（戒律）后，还俗而转回低劣的生活。’

［☆ 不净行 ➾

比丘波罗提木叉‧波罗夷‧第一条：

任何比丘，受比丘之学处与戒律，不舍戒、戒律衰退而不宣告，却行淫欲法者，

即使与畜生行淫，也是波罗夷，不可共住。

［比丘尼波罗夷一］］

［☆ 染心抚摩 ➾

比丘尼波罗提木叉‧波罗夷‧第五条：

任何比丘尼，心怀染污，接受有染污心的男子的抚摩、或重摩、或抓、或按、或抱，从颈骨以下、膝盖以上部位而感受快乐者，此亦是波罗夷，不可共住。此为膝以上波罗夷。

☆ 八事驱摈 ➾

比丘尼波罗提木叉‧波罗夷‧第八条：

任何比丘尼——

⑴ 以染污心握住有染污心男子的手而受乐；

⑵ 或抓住衣服而受乐；

⑶ 或共同站立；

⑷ 或共同交谈；

⑸ 或约定地点而同行；

⑹ 或因男子来接近而受乐；

⑺ 或为了行染污法而随同进入屏障处；

⑻ 而将身体相互靠近者，亦是波罗夷，不可共住。］

Ime kho, bhikkhave, pañca ādīnavā kulūpakassa bhikkhuno ativelaṃ kulesu saṃsaṭṭhassa viharato”ti.

诸比丘！这些就是五种比丘频繁拜访居士家庭，又超过规定时间而与居士家人交往接触、混杂居住的过患。”

Chaṭṭhaṃ.

近在家失之二经 ～长游行品‧第六经终

～《增支部经典‧五集‧五十经篇之五‧长游行品‧Dutiyakulūpakasutta 近在家失之二经》(AN 5.226)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.9.7 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 5.201-250)/5.3 Dīghacārikavagga 长游行品 (AN 5.221-230)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.3.7 Bhogasutta 多财五失 (AN 5.227)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Bhogasuttaṃ

多财五失经

☆ 钱财过患（五家共有） ➾

① 火灾；② 水灾；③ 王难（官府）；④ 盗贼；⑤ 逆子。

☆ 钱财功德（布施福田） ➾

① 自乐；② 孝亲；③ 养家；④ 施友；⑤ 供养。

227. “Pañcime, bhikkhave, ādīnavā bhogesu.

“［一、钱财的过患：］

诸比丘！有这五种，是钱财的过患。

Katame pañca?

是哪五种呢？即——

Aggisādhāraṇā bhogā,

➊ 钱财与火共通（可能被火烧毁）；

udakasādhāraṇā bhogā,

➋ 钱财与水共通（可能被水冲走）；

rājasādhāraṇā bhogā,

➌ 钱财与国王共通（可能被统治者没收）；

corasādhāraṇā bhogā,

➍ 钱财与盗贼共通（可能被盗贼偷走）；

appiyehi dāyādehi sādhāraṇā bhogā.

➎ 钱财与不喜爱的继承人共通（可能被不喜欢的子孙继承）。

Ime kho, bhikkhave, pañca ādīnavā bhogesu.

诸比丘！这些就是五种钱财的过患。

“Pañcime, bhikkhave, ānisaṃsā bhogesu.

［二、钱财的功德：］

诸比丘！有这五种，是钱财的功德。

Katame pañca?

是哪五种呢？即——

Bhoge nissāya attānaṃ

➀ 依靠钱财使自己，

sukheti pīṇeti sammā sukhaṃ pariharati,

快乐、满足，妥善地维持自己正当的快乐生活；

mātāpitaro

➁ 使父母亲，

sukheti pīṇeti sammā sukhaṃ pariharati,

快乐、满足，妥善地维持他们正当的快乐生活；

puttadāradāsakammakaraporise

➂ 使妻儿、仆人、工匠等人，

sukheti pīṇeti sammā sukhaṃ pariharati,

快乐、满足，妥善地维持他们正当的快乐生活；

mittāmacce

➃ 使朋友、熟人，

sukheti pīṇeti sammā sukhaṃ pariharati,

快乐、满足，妥善地维持他们正当的快乐生活；

samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ

➄ 对沙门、婆罗门作上等的布施供养，

patiṭṭhāpeti sovaggikaṃ

能够确立导向善趣、

sukhavipākaṃ saggasaṃvattanikaṃ.

带来幸福果报、转生天界的福业。

Ime kho, bhikkhave, pañca ānisaṃsā bhogesū”ti.

诸比丘！这些就是五种钱财的功德。”

Sattamaṃ.

多财五失经 ～长游行品‧第七经终

～《增支部经典‧五集‧五十经篇之五‧长游行品‧Bhogasutta 多财五失经》(AN 5.227)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.9.7 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 5.201-250)/5.3 Dīghacārikavagga 长游行品 (AN 5.221-230)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.3.8 Ussūrabhattasutta 午后食五失 (AN 5.228)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Ussūrabhattasuttaṃ

午后食五失经

☆ 时食功德 ➾ ① 信施适时供养；② 天神适时礼敬；

③ 梵志适时礼敬；④ 工匠不怠家业；⑤ 适时营养得力。

228. “Pañcime, bhikkhave, ādīnavā ussūrabhatte kule.

“［一、午后进食（家庭）的过患：］

诸比丘！有这五种，是在（习惯）午后进食的家庭中的过患。

Katame pañca?

是哪五种呢？即——

Ye te atithī pāhunā, te na kālena paṭipūjenti;

➊ 那些外来的访客、宾客，他们（家人）不能在适当的时候恭敬、供养（三宝）食物；

yā tā balipaṭiggāhikā devatā, tā na kālena paṭipūjenti;

➋ 那些接受供品的诸天神，他们（家人）不能在适当的时候恭敬、（让天神接受）供养食物；

ye te samaṇabrāhmaṇā ekabhattikā rattūparatā viratā vikālabhojanā, te na kālena paṭipūjenti;

➌ 那些一日一食、夜晚不食、远离非时食的沙门、婆罗门，他们（家人）不能在适当的时候恭敬、（让他们接受）供养食物；

dāsakammakaraporisā vimukhā kammaṃ karonti;

➍ （供养者的）仆人、工匠等人，会（因主人用餐时间不定而）懈怠、耽误手头正在做的家务或工作；

tāvatakaṃyeva asamayena bhuttaṃ anojavantaṃ hoti.

➎ 正因为在不适当的时间进食，（食物）没有营养、不能产生力气。

Ime kho, bhikkhave, pañca ādīnavā ussūrabhatte kule.

诸比丘！这些就是五种在（习惯）午后进食的家庭中的过患。

“Pañcime, bhikkhave, ānisaṃsā samayabhatte kule.

［二、午前时食（家庭）的功德：］

诸比丘！有这五种，是在（习惯午前）按时进食的家庭中的功德。

Katame pañca?

是哪五种呢？即——

Ye te atithī pāhunā, te kālena paṭipūjenti;

➀ 那些外来的访客、宾客，他们（家人）能在适当的时候恭敬、供养（三宝）食物；

yā tā balipaṭiggāhikā devatā, tā kālena paṭipūjenti;

➁ 那些接受供品的诸天神，他们（家人）能在适当的时候恭敬、（让天神接受）供养食物；

ye te samaṇabrāhmaṇā ekabhattikā rattūparatā viratā vikālabhojanā, te kālena paṭipūjenti;

➂ 那些一日一食、夜晚不食、远离非时食的沙门、婆罗门，他们（家人）能在适当的时候恭敬、（让他们接受）供养食物；

dāsakammakaraporisā avimukhā kammaṃ karonti;

➃ （供养者的）仆人、工匠等人，不会（因主人用餐时间规律而）懈怠、耽误手头正在做的家务或工作；

tāvatakaṃyeva samayena bhuttaṃ ojavantaṃ hoti.

➄ 正因为在适当的时间进食后，（食物）才有营养、能够产生力气。

Ime kho, bhikkhave, pañca ānisaṃsā samayabhatte kule”ti.

诸比丘！这些就是五种在（习惯午前）按时进食的家庭中的功德。”

Aṭṭhamaṃ.

午后食五失经 ～长游行品‧第八经终

～《增支部经典‧五集‧五十经篇之五‧长游行品‧Ussūrabhattasutta 午后食五失经》(AN 5.228)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 5.201-250)/5.3 Dīghacārikavagga 长游行品 (AN 5.221-230)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.3.9 Paṭhamakaṇhasappasutta 黑蛇五失之一 (AN 5.229)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Paṭhamakaṇhasappasuttaṃ

229. “Pañcime, bhikkhave, ādīnavā kaṇhasappe. Katame pañca? Asuci, duggandho, sabhīru, sappaṭibhayo, mittadubbhī – ime kho, bhikkhave, pañca ādīnavā kaṇhasappe. Evamevaṃ kho, bhikkhave, pañcime ādīnavā mātugāme. Katame pañca? Asuci, duggandho, sabhīru, sappaṭibhayo, mittadubbhī – ime kho, bhikkhave, pañca ādīnavā mātugāme”ti. Navamaṃ.

☸---------------------------------------------------------------------

二百二十九 黑蛇五失之一

一 “诸比丘！这五种，是黑蛇的过患。是哪五种呢？

二 即：不洁净、有恶臭、胆怯、令人怖畏、伤害朋友。

诸比丘！这五种，是黑蛇的过患。

三 诸比丘！同样的，这五种，是女人的过患。是哪五种呢？

四 即：不洁净、有恶臭、胆怯、令人怖畏、伤害朋友等。

诸比丘！这五种，是女人的过患。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 5.201-250)/5.3 Dīghacārikavagga 长游行品 (AN 5.221-230)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.3.10 Dutiyakaṇhasappasutta 黑蛇五失之二 (AN 5.230)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Dutiyakaṇhasappasuttaṃ

230. “Pañcime, bhikkhave, ādīnavā kaṇhasappe. Katame pañca? Kodhano, upanāhī, ghoraviso, dujjivho, mittadubbhī – ime kho, bhikkhave, pañca ādīnavā kaṇhasappe.

“Evamevaṃ kho, bhikkhave, pañcime ādīnavā mātugāme. Katame pañca? Kodhano, upanāhī, ghoraviso, dujjivho, mittadubbhī. Tatridaṃ, bhikkhave, mātugāmassa ghoravisatā – yebhuyyena, bhikkhave, mātugāmo tibbarāgo. Tatridaṃ, bhikkhave, mātugāmassa dujjivhatā – yebhuyyena, bhikkhave, mātugāmo pisuṇavāco. Tatridaṃ, bhikkhave, mātugāmassa mittadubbhitā – yebhuyyena, bhikkhave, mātugāmo aticārinī. Ime kho, bhikkhave, pañca ādīnavā mātugāme”ti. Dasamaṃ.

Dīghacārikavaggo tatiyo.

Tassuddānaṃ –

Dve dīghacārikā vuttā, atinivāsamaccharī;

Dve ca kulūpakā bhogā, bhattaṃ sappāpare duveti.

☸---------------------------------------------------------------------

二百三十 黑蛇五失之二

一 “诸比丘！这五种，是黑蛇的过患。是哪五种呢？

二 即：易怒、记恨、剧毒、两舌（搬弄是非）、伤害朋友等。

诸比丘！这五种，是黑蛇的过患。

三 诸比丘！同样的，这五种，是女人的过患。是哪五种呢？

四 即：易怒、记恨、剧毒、两舌（搬弄是非）、伤害朋友等。

五 诸比丘！这里所说的（女人的）剧毒是指——诸比丘！女人大多有着强烈的贪欲。诸比丘！这里所说的（女人的）两舌是指——诸比丘！女人大多好说离间语（搬弄是非）。诸比丘！这里所说的（女人的）伤害朋友是指——诸比丘！女人大多容易不守贞节（做出越轨行为）。

诸比丘！这五种，是女人的过患。”

摄句：

二长游行、久住、悭吝、访家

访家、财富、食、二黑蛇

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 5.201-250)/5.4 Āvāsikavagga 旧住品 (AN 5.231-240)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.4.1 Āvāsikasutta 旧住比丘 (AN 5.231)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(24) 4. Āvāsikavaggo

1. Āvāsikasuttaṃ

231. “Pañcahi, bhikkhave, dhammehi samannāgato āvāsiko bhikkhu abhāvanīyo hoti. Katamehi pañcahi? Na ākappasampanno hoti na vattasampanno; na bahussuto hoti na sutadharo; na paṭisallekhitā [sallekhitā (ka. sī.)] hoti na paṭisallānārāmo; na kalyāṇavāco hoti na kalyāṇavākkaraṇo; duppañño hoti jaḷo eḷamūgo. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu abhāvanīyo hoti.

“Pañcahi, bhikkhave, dhammehi samannāgato āvāsiko bhikkhu bhāvanīyo hoti. Katamehi pañcahi? Ākappasampanno hoti vattasampanno; bahussuto hoti sutadharo; paṭisallekhitā hoti paṭisallānārāmo; kalyāṇavāco hoti kalyāṇavākkaraṇo; paññavā hoti ajaḷo aneḷamūgo. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu bhāvanīyo hotī”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第二十四 旧住品

二百三十一 旧住比丘

一 “诸比丘！具备五种法的常住比丘，是不值得尊敬的。是哪五种呢？

二 即：没有［沙门的］行状并且威仪不全，听闻不多并且不能受持所听闻的法，不奉行俭约并且不喜欢寂静处（阿兰若），不说良善的话语并且不作良善的交谈，没有智慧、迟钝如同哑羊。

诸比丘！具备这五种法的常住比丘，是不值得尊敬的。

三 诸比丘！具备五种法的常住比丘，是应当尊敬的。是哪五种呢？

四 即：有［沙门的］行状并且威仪完整，听闻广博并且能受持所听闻的法，奉行俭约并且乐于寂静处（阿兰若），说良善的话语并且作良善的交谈，有智慧不迟钝而不是哑羊。

诸比丘！具备这五种法的常住比丘，是应当尊敬的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 5.201-250)/5.4 Āvāsikavagga 旧住品 (AN 5.231-240)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.4.2 Piyasutta 可爱可敬 (AN 5.232)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Piyasuttaṃ

232. “Pañcahi, bhikkhave, dhammehi samannāgato āvāsiko bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca.

“Katamehi pañcahi? Sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu; bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā; kalyāṇavāco hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā; catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī; āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

二百三十二 可爱可敬

一 “诸比丘！具备五种法的常住比丘，对于同修行者来说是可爱、可意和值得尊敬的；并且，应当受到尊敬。是哪五种呢？

二 即：具足戒律、守护波罗提木叉戒条而住，圆满具足行为规范和行处，对微小的过错也视之如怖畏之物，认真学习各种学处。因为听闻广博而能受持所听闻的法、积累所听闻的法，那些初善、中善、后善的法，宣说具有义理、文句具足、纯一、圆满、清净的梵行。他能够广闻受持这样的法，对言语熟练掌握、于心中随顺观察、对正见善于通达。言语良善，交谈时言辞优雅、流畅、清晰，说能够让人明白义理的话。乐于安住于四种禅那的增上心所带来的当下的快乐境界，想要获得就能获得，获得时没有困难，获得时没有障碍。因为诸漏已经断尽，对于无漏的心解脱、慧解脱，能亲自了知、证实、具足而安住。

诸比丘！具备这五种法的常住比丘，对于同修行者来说是可爱、可意和值得尊敬的；并且，应当受到尊敬。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 5.201-250)/5.4 Āvāsikavagga 旧住品 (AN 5.231-240)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.4.3 Sobhanasutta 能净住处 (AN 5.233)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Sobhanasuttaṃ

233. “Pañcahi, bhikkhave, dhammehi samannāgato āvāsiko bhikkhu āvāsaṃ sobheti. Katamehi pañcahi? Sīlavā hoti…pe… samādāya sikkhati sikkhāpadesu; bahussuto hoti…pe… diṭṭhiyā suppaṭividdhā; kalyāṇavāco hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā; paṭibalo hoti upasaṅkamante dhammiyā kathāya sandassetuṃ samādapetuṃ samuttejetuṃ sampahaṃsetuṃ; catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu āvāsaṃ sobhetī”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

二百三十三 能净住处

一 “诸比丘！成就五法的旧住比丘，能清净住处。是哪五法呢？

二 即：具足戒律……在学处中学习。博学多闻……于正见善于通达。言语善良，谈吐善良优雅、流畅、清晰，所说的话能让人明白义理。对于前来请教的人，能用法语开示、劝导、鼓励、安慰。乐于安住于四种禅那的增上心所带来的当下的快乐，想要就能得到，轻易就能得到，没有困难就能得到。

诸比丘！成就这五法的旧住比丘，能清净住处。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 5.201-250)/5.4 Āvāsikavagga 旧住品 (AN 5.231-240)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.4.4 Bahūpakārasutta 五法多益 (AN 5.234)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Bahūpakārasuttaṃ

234. “Pañcahi, bhikkhave, dhammehi samannāgato āvāsiko bhikkhu āvāsassa bahūpakāro hoti. Katamehi pañcahi? Sīlavā hoti…pe… samādāya sikkhati sikkhāpadesu; bahussuto hoti…pe… diṭṭhiyā suppaṭividdhā; khaṇḍaphullaṃ paṭisaṅkharoti; mahā kho pana bhikkhusaṅgho abhikkanto nānāverajjakā bhikkhū gihīnaṃ upasaṅkamitvā āroceti – ‘mahā kho, āvuso, bhikkhusaṅgho abhikkanto nānāverajjakā bhikkhū, karotha puññāni, samayo puññāni kātun’ti; catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu āvāsassa bahūpakāro hotī”ti. Catutthaṃ.

☸---------------------------------------------------------------------

二百三十四 五法多益

一 “诸比丘！成就五法的旧住比丘，对住处多有助益。是哪五法呢？

二 即具足戒律……乃至……在学处中学习。博学多闻……乃至……于正见善于通达。……修补残缺和破损之处。再者，当来自各国的众多大比丘僧团前来时，他会去到在家众那里告诉他们说：‘朋友们！来自各国的众多大比丘僧团前来了，[快来]修福吧，这是修福的好时机。’乐于安住于四种禅那的增上心所带来的当下的快乐，想要就能得到，轻易就能得到，没有困难就能得到。

诸比丘！成就这五法的旧住比丘，是对住处多有助益的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 5.201-250)/5.4 Āvāsikavagga 旧住品 (AN 5.231-240)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.4.5 Anukampasutta 悲悯在家 (AN 5.235)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Anukampasuttaṃ

235. “Pañcahi, bhikkhave, dhammehi samannāgato āvāsiko bhikkhu gihīnaṃ [gihiṃ (syā.), gihī (katthaci)] anukampati. Katamehi pañcahi? Adhisīle [adhisīlesu (syā.)] samādapeti; dhammadassane niveseti; gilānake upasaṅkamitvā satiṃ uppādeti – ‘arahaggataṃ āyasmanto satiṃ upaṭṭhāpethā’ti; mahā kho pana bhikkhusaṅgho abhikkanto nānāverajjakā bhikkhū gihīnaṃ upasaṅkamitvā āroceti – ‘mahā kho, āvuso, bhikkhusaṅgho abhikkanto nānāverajjakā bhikkhū, karotha puññāni, samayo puññāni kātun’ti; yaṃ kho panassa bhojanaṃ denti lūkhaṃ vā paṇītaṃ vā taṃ attanā paribhuñjati, saddhādeyyaṃ na vinipāteti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu gihīnaṃ anukampatī”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

二百三十五 悲悯在家

一 “诸比丘！成就五法的旧住比丘，能悲悯在家众。是哪五法呢？

二 即：劝导[他人]受持增上戒；引导[他人]进入正法知见；亲近病人，对他说：‘具寿！请生起趋向阿罗汉的忆念！’以此唤起他的正念；再者，当来自各国的众多大比丘僧团前来时，他会去到在家众那里告诉他们说：‘朋友们！来自各国的众多大比丘僧团前来了，[快来]修福吧，这是修福的好时机。’再者，对于他人布施给他的食物，无论是粗劣的还是精妙的，他都乐于受用，不浪费信众的布施。

诸比丘！成就这五法的旧住比丘，是能悲悯在家众的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 5.201-250)/5.4 Āvāsikavagga 旧住品 (AN 5.231-240)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.4.6 Paṭhamaavaṇṇārahasutta 诽谤之一 (AN 5.236)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Paṭhamaavaṇṇārahasuttaṃ

236. “Pañcahi, bhikkhave, dhammehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ niraye. Katamehi pañcahi? Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṃ bhāsati; ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṃ bhāsati; ananuvicca apariyogāhetvā appasādanīye ṭhāne pasādaṃ upadaṃseti; ananuvicca apariyogāhetvā pasādanīye ṭhāne appasādaṃ upadaṃseti; saddhādeyyaṃ vinipāteti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ niraye.

“Pañcahi, bhikkhave, dhammehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ sagge. Katamehi pañcahi? Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṃ bhāsati; anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṃ bhāsati; anuvicca pariyogāhetvā appasādanīye ṭhāne appasādaṃ upadaṃseti; anuvicca pariyogāhetvā pasādanīye ṭhāne pasādaṃ upadaṃseti; saddhādeyyaṃ na vinipāteti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ sagge”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

二百三十六 诽谤之一

一 “诸比丘！成就五法的旧住比丘，如同被押送一般堕入地狱。是哪五法呢？

二 即：不经审察、不经探究就称赞不应称赞的人；不经审察、不经探究就诋毁应称赞的人；不经审察、不经探究就在不应生信之处表示信任；不经审察、不经探究就在应生信之处表示不信；浪费信众的布施。

诸比丘！成就这五法的旧住比丘，如同被押送一般堕入地狱。

三 诸比丘！成就五法的旧住比丘，如同被迎接一般生往天界。是哪五法呢？

四 即：经过审察、经过探究后诋毁不应称赞的人；经过审察、经过探究后称赞应称赞的人；经过审察、经过探究后在不应生信之处表示不信；经过审察、经过探究后在应生信之处表示信任；不浪费信众的布施。

诸比丘！成就这五法的旧住比丘，如同被迎接一般生往天界。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 5.201-250)/5.4 Āvāsikavagga 旧住品 (AN 5.231-240)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.4.7 Dutiyaavaṇṇārahasutta 诽谤之二 (AN 5.237)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Dutiyaavaṇṇārahasuttaṃ

237. “Pañcahi, bhikkhave, dhammehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ niraye. Katamehi pañcahi? Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṃ bhāsati; ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṃ bhāsati; āvāsamaccharī hoti āvāsapaligedhī; kulamaccharī hoti kulapaligedhī; saddhādeyyaṃ vinipāteti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ niraye.

“Pañcahi, bhikkhave, dhammehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ sagge. Katamehi pañcahi? Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṃ bhāsati; anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṃ bhāsati; na āvāsamaccharī hoti na āvāsapaligedhī; na kulamaccharī hoti na kulapaligedhī; saddhādeyyaṃ na vinipāteti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ sagge”ti. Sattamaṃ.

☸---------------------------------------------------------------------

二百三十七 诽谤之二

一 “诸比丘！成就五法的旧住比丘，如同被押送一般堕入地狱。是哪五法呢？

二 即：不经审察、不经探究就称赞不应称赞的人；不经审察、不经探究就诋毁应称赞的人；对住处吝啬、对住处贪婪执着；对[施主]家吝啬、对[施主]家贪婪执着；浪费信众的布施。

诸比丘！成就这五法的旧住比丘，如同被押送一般堕入地狱。

三 诸比丘！成就五法的旧住比丘，如同被迎接一般生往天界。是哪五法呢？

四 即：经过审察、经过探究后诋毁不应称赞的人；经过审察、经过探究后称赞应称赞的人；对住处不吝啬、对住处不贪婪执着；对[施主]家不吝啬、对[施主]家不贪婪执着；不浪费信众的布施。

诸比丘！成就这五法的旧住比丘，如同被迎接一般生往天界。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 5.201-250)/5.4 Āvāsikavagga 旧住品 (AN 5.231-240)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.4.8 Tatiyaavaṇṇārahasutta 诽谤之三 (AN 5.238)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Tatiyaavaṇṇārahasuttaṃ

238. “Pañcahi, bhikkhave, dhammehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ niraye. Katamehi pañcahi? Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṃ bhāsati; ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṃ bhāsati; āvāsamaccharī hoti; kulamaccharī hoti; lābhamaccharī hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ niraye.

“Pañcahi, bhikkhave, dhammehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ sagge. Katamehi pañcahi? Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṃ bhāsati; anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṃ bhāsati; na āvāsamaccharī hoti; na kulamaccharī hoti; na lābhamaccharī hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ sagge”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

二百三十八 诽谤之三

一 “诸比丘！成就五法的旧住比丘，如同被押送一般堕入地狱。是哪五法呢？

二 即：不经审察、不经探究就称赞不应称赞的人；不经审察、不经探究就诋毁应称赞的人；对住处吝啬；对[施主]家吝啬；对利养吝啬。

诸比丘！成就这五法的旧住比丘，如同被押送一般堕入地狱。

三 诸比丘！成就五法的旧住比丘，如同被迎接一般生往天界。是哪五法呢？

四 即：经过审察、经过探究后诋毁不应称赞的人；经过审察、经过探究后称赞应称赞的人；对住处不吝啬；对[施主]家不吝啬；对利养不吝啬。

诸比丘！成就这五法的旧住比丘，如同被迎接一般生往天界。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 5.201-250)/5.4 Āvāsikavagga 旧住品 (AN 5.231-240)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.4.9 Paṭhamamacchariyasutta 悭吝之一 (AN 5.239)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Paṭhamamacchariyasuttaṃ

239. “Pañcahi, bhikkhave, dhammehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ niraye. Katamehi pañcahi? Āvāsamaccharī hoti; kulamaccharī hoti; lābhamaccharī hoti; vaṇṇamaccharī [dhammamaccharī (ka.)] hoti; saddhādeyyaṃ vinipāteti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ niraye.

“Pañcahi, bhikkhave, dhammehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ sagge. Katamehi pañcahi? Na āvāsamaccharī hoti; na kulamaccharī hoti; na lābhamaccharī hoti; na vaṇṇamaccharī hoti; saddhādeyyaṃ na vinipāteti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ sagge”ti. Navamaṃ.

☸---------------------------------------------------------------------

二百三十九 悭吝之一

一 “诸比丘！成就五法的旧住比丘，如同被押送一般堕入地狱。是哪五法呢？

二 即：对住处吝啬；对[施主]家吝啬；对利养吝啬；对名声[或容色]吝啬；浪费信众的布施。

诸比丘！成就这五法的旧住比丘，如同被押送一般堕入地狱。

三 诸比丘！成就五法的旧住比丘，如同被迎接一般生往天界。是哪五法呢？

四 即：对住处不吝啬；对[施主]家不吝啬；对利养不吝啬；对名声[或容色]不吝啬；不浪费信众的布施。

诸比丘！成就这五法的旧住比丘，如同被迎接一般生往天界。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 5.201-250)/5.4 Āvāsikavagga 旧住品 (AN 5.231-240)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.4.10 Dutiyamacchariyasutta 悭吝之二 (AN 5.240)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Dutiyamacchariyasuttaṃ

240. “Pañcahi, bhikkhave, dhammehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ niraye. Katamehi pañcahi? Āvāsamaccharī hoti; kulamaccharī hoti; lābhamaccharī hoti; vaṇṇamaccharī hoti; dhammamaccharī hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ niraye.

“Pañcahi, bhikkhave, dhammehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ sagge. Katamehi pañcahi? Na āvāsamaccharī hoti; na kulamaccharī hoti; na lābhamaccharī hoti; na vaṇṇamaccharī hoti; na dhammamaccharī hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato āvāsiko bhikkhu yathābhataṃ nikkhitto evaṃ sagge”ti. Dasamaṃ.

Āvāsikavaggo catuttho.

Tassuddānaṃ –

Āvāsiko piyo ca sobhano,

Bahūpakāro anukampako ca;

Tayo avaṇṇārahā ceva,

Macchariyā duvepi cāti [yathābhataṃ cāpi avaṇṇagedhā, catukkamacchera pañcamena cāti (sī. syā.) yathābhataṃ avaṇṇañca, catuko macchariyena cāti (ka.)].

☸---------------------------------------------------------------------

二百四十 悭吝之二

一 “诸比丘！成就五法的旧住比丘，如同被押送一般堕入地狱。是哪五法呢？

二 即：对住处吝啬；对[施主]家吝啬；对利养吝啬；对名声[或容色]吝啬；对法吝啬。

诸比丘！成就这五法的旧住比丘，如同被押送一般堕入地狱。

三 诸比丘！成就五法的旧住比丘，如同被迎接一般生往天界。是哪五法呢？

四 即：对住处不吝啬；对[施主]家不吝啬；对利养不吝啬；对名声[或容色]不吝啬；对法不吝啬。

诸比丘！成就这五法的旧住比丘，如同被迎接一般生往天界。”

摄句：

旧住、可爱、净、多益、悲悯，

诽谤三经，悭吝二经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 5.201-250)/5.5 Duccaritavagga 恶行品 (AN 5.241-250)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.5.1 Paṭhamaduccaritasutta 恶行五失之一 (AN 5.241)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(25) 5. Duccaritavaggo

1. Paṭhamaduccaritasuttaṃ

241. “Pañcime, bhikkhave, ādīnavā duccarite. Katame pañca? Attāpi attānaṃ upavadati; anuvicca viññū garahanti; pāpako kittisaddo abbhuggacchati; sammūḷho kālaṃ karoti; kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Ime kho, bhikkhave, pañca ādīnavā duccarite.

“Pañcime, bhikkhave, ānisaṃsā sucarite. Katame pañca? Attāpi attānaṃ na upavadati; anuvicca viññū pasaṃsanti; kalyāṇo kittisaddo abbhuggacchati; asammūḷho kālaṃ karoti; kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Ime kho, bhikkhave, pañca ānisaṃsā sucarite”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第二十五 恶行品

二百四十一 恶行五失之一

一 “诸比丘！有这五种过患，是源于恶行的。是哪五种呢？

二 即：自己谴责自己；有智慧的人了解后加以斥责；坏名声远扬；迷乱地死去；身体败坏、死亡之后，投生于无福之处、恶趣、险途、地狱。

诸比丘！这五种就是源于恶行的过患。

三 诸比丘！有这五种利益，是源于善行的。是哪五种呢？

四 即：自己不谴责自己；有智慧的人了解后加以称赞；好名声远扬；不迷乱地死去；身体败坏、死亡之后，投生于善趣、天界。

诸比丘！这五种就是源于善行的利益。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 5.201-250)/5.5 Duccaritavagga 恶行品 (AN 5.241-250)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.5.2 Paṭhamakāyaduccaritasutta 身恶行之一 (AN 5.242)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Paṭhamakāyaduccaritasuttaṃ

242. “Pañcime, bhikkhave, ādīnavā kāyaduccarite…pe… ānisaṃsā kāyasucarite…pe…. Dutiyaṃ.

☸---------------------------------------------------------------------

二百四十二 身恶行之一

一 “诸比丘！有这五种过患，是源于身恶行的。是哪五种呢？

二 即：自己谴责自己；有智慧的人了解后加以斥责；坏名声远扬；迷乱地死去；身体败坏、死亡之后，投生于无福之处、恶趣、险途、地狱。

诸比丘！这五种就是源于身恶行的过患。

三 诸比丘！有这五种利益，是源于身善行的。是哪五种呢？

四 即：自己不谴责自己；有智慧的人了解后加以称赞；好名声远扬；不迷乱地死去；身体败坏、死亡之后，投生于善趣、天界。

诸比丘！这五种就是源于身善行的利益。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 5.201-250)/5.5 Duccaritavagga 恶行品 (AN 5.241-250)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.5.3 Paṭhamavacīduccaritasutta 语恶行之一 (AN 5.243)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Paṭhamavacīduccaritasuttaṃ

243. “Pañcime, bhikkhave, ādīnavā vacīduccarite…pe… ānisaṃsā vacīsucarite…pe…. Tatiyaṃ.

☸---------------------------------------------------------------------

二百四十三 语恶行之一

一 “诸比丘！有这五种过患，是源于语恶行的。是哪五种呢？

二 即：自己谴责自己；有智慧的人了解后加以斥责；坏名声远扬；迷乱地死去；身体败坏、死亡之后，投生于无福之处、恶趣、险途、地狱。

诸比丘！这五种就是源于语恶行的过患。

三 诸比丘！有这五种利益，是源于语善行的。是哪五种呢？

四 即：自己不谴责自己；有智慧的人了解后加以称赞；好名声远扬；不迷乱地死去；身体败坏、死亡之后，投生于善趣、天界。

诸比丘！这五种就是源于语善行的利益。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 5.201-250)/5.5 Duccaritavagga 恶行品 (AN 5.241-250)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.5.4 Paṭhamamanoduccaritasutta 意恶行之一 (AN 5.244)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Paṭhamamanoduccaritasuttaṃ

244. “Pañcime, bhikkhave, ādīnavā manoduccarite…pe… ānisaṃsā manosucarite. Katame pañca? Attāpi attānaṃ na upavadati; anuvicca viññū pasaṃsanti; kalyāṇo kittisaddo abbhuggacchati; asammūḷho kālaṃ karoti; kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Ime kho, bhikkhave, pañca ānisaṃsā manosucarite”ti. Catutthaṃ.

☸---------------------------------------------------------------------

二百四十四 意恶行之一

一 “诸比丘！有这五种过患，是源于意恶行的。是哪五种呢？

二 即：自己谴责自己；有智慧的人了解后加以斥责；坏名声远扬；迷乱地死去；身体败坏、死亡之后，投生于无福之处、恶趣、险途、地狱。

诸比丘！这五种就是源于意恶行的过患。

三 诸比丘！有这五种利益，是源于意善行的。是哪五种呢？

四 即：自己不谴责自己；有智慧的人了解后加以称赞；好名声远扬；不迷乱地死去；身体败坏、死亡之后，投生于善趣、天界。

诸比丘！这五种就是源于意善行的利益。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 5.201-250)/5.5 Duccaritavagga 恶行品 (AN 5.241-250)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.5.5 Dutiyaduccaritasutta 恶行五失之二 (AN 5.245)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Dutiyaduccaritasuttaṃ

245. “Pañcime, bhikkhave, ādīnavā duccarite. Katame pañca? Attāpi attānaṃ upavadati; anuvicca viññū garahanti; pāpako kittisaddo abbhuggacchati; saddhammā vuṭṭhāti; asaddhamme patiṭṭhāti. Ime kho, bhikkhave, pañca ādīnavā duccarite.

“Pañcime, bhikkhave, ānisaṃsā sucarite. Katame pañca? Attāpi attānaṃ na upavadati; anuvicca viññū pasaṃsanti; kalyāṇo kittisaddo abbhuggacchati; asaddhammā vuṭṭhāti; saddhamme patiṭṭhāti. Ime kho, bhikkhave, pañca ānisaṃsā sucarite”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

二百四十五 恶行五失之二

一 “诸比丘！有这五种过患，是源于恶行的。是哪五种呢？

二 即：自己谴责自己；有智慧的人了解后加以斥责；坏名声远扬；[导致]正法衰退；[导致]非正法显现。

诸比丘！这五种就是源于恶行的过患。

三 诸比丘！有这五种利益，是源于善行的。是哪五种呢？

四 即：自己不谴责自己；有智慧的人了解后加以称赞；好名声远扬；[有助于]正法不衰退；[有助于]正法得以确立。

诸比丘！这五种就是源于善行的利益。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 5.201-250)/5.5 Duccaritavagga 恶行品 (AN 5.241-250)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.5.6 Dutiyakāyaduccaritasutta 身恶行之二 (AN 5.246)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Dutiyakāyaduccaritasuttaṃ

246. “Pañcime, bhikkhave, ādīnavā kāyaduccarite…pe… ānisaṃsā kāyasucarite…pe…. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

二百四十六 身恶行之二

一 “诸比丘！有这五种过患，是源于身恶行的。是哪五种呢？

二 即：自己谴责自己；有智慧的人了解后加以斥责；坏名声远扬；[导致]正法衰退；[导致]非正法显现。

诸比丘！这五种就是源于身恶行的过患。

三 诸比丘！有这五种利益，是源于身善行的。是哪五种呢？

四 即：自己不谴责自己；有智慧的人了解后加以称赞；好名声远扬；[有助于]正法不衰退；[有助于]正法得以确立。

诸比丘！这五种就是源于身善行的利益。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 5.201-250)/5.5 Duccaritavagga 恶行品 (AN 5.241-250)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.5.7 Dutiyavacīduccaritasutta 语恶行之二 (AN 5.247)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Dutiyavacīduccaritasuttaṃ

247. “Pañcime, bhikkhave, ādīnavā vacīduccarite…pe… ānisaṃsā vacīsucarite…pe…. Sattamaṃ.

☸---------------------------------------------------------------------

二百四十七 语恶行之二

一 “诸比丘！有这五种过患，是源于语恶行的。是哪五种呢？

二 即：自己谴责自己；有智慧的人了解后加以斥责；坏名声远扬；[导致]正法衰退；[导致]非正法显现。

诸比丘！这五种就是源于语恶行的过患。

三 诸比丘！有这五种利益，是源于语善行的。是哪五种呢？

四 即：自己不谴责自己；有智慧的人了解后加以称赞；好名声远扬；[有助于]正法不衰退；[有助于]正法得以确立。

诸比丘！这五种就是源于语善行的利益。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 5.201-250)/5.5 Duccaritavagga 恶行品 (AN 5.241-250)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.5.8 Dutiyamanoduccaritasutta 意恶行之二 (AN 5.248)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Dutiyamanoduccaritasuttaṃ

248. “Pañcime, bhikkhave, ādīnavā manoduccarite…pe… ānisaṃsā manosucarite. Katame pañca? Attāpi attānaṃ na upavadati; anuvicca viññū pasaṃsanti; kalyāṇo kittisaddo abbhuggacchati; asaddhammā vuṭṭhāti; saddhamme patiṭṭhāti. Ime kho, bhikkhave, pañca ānisaṃsā manosucarite”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

二百四十八 意恶行之二

一 “诸比丘！这五种，是意恶行的过患。是哪五种呢？

二 就是：自己也会谴责自己；有智慧的人了解后会加以诃责；坏名声会传扬开来；正法会退失；不正法会显现。

诸比丘！这五种，是意恶行的过患。

三 诸比丘！这五种，是意善行的功德。是哪五种呢？

四 就是：自己也不会谴责自己；有智慧的人了解后会称赞；好名声会传扬开来；远离不正法；安住于正法。（译注：此处中文依巴利原文 asaddhammā vuṭṭhāti; saddhamme patiṭṭhāti 翻译，原文为“正法不退失，正法示现”。）

诸比丘！这五种，是意善行的功德。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 5.201-250)/5.5 Duccaritavagga 恶行品 (AN 5.241-250)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.5.9 Sivathikasutta 冢间五失 (AN 5.249)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Sivathikasuttaṃ

249. “Pañcime, bhikkhave, ādīnavā sivathikāya [sīvathikāya (sī. syā. kaṃ. pī.)]. Katame pañca? Asuci, duggandhā, sappaṭibhayā, vāḷānaṃ amanussānaṃ āvāso, bahuno janassa ārodanā – ime kho, bhikkhave, pañca ādīnavā sivathikāya.

“Evamevaṃ kho, bhikkhave, pañcime ādīnavā sivathikūpame puggale. Katame pañca? Idha, bhikkhave, ekacco puggalo asucinā kāyakammena samannāgato hoti; asucinā vacīkammena samannāgato hoti; asucinā manokammena samannāgato hoti. Idamassa asucitāya vadāmi. Seyyathāpi sā, bhikkhave, sivathikā asuci; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

“Tassa asucinā kāyakammena samannāgatassa, asucinā vacīkammena samannāgatassa, asucinā manokammena samannāgatassa pāpako kittisaddo abbhuggacchati. Idamassa duggandhatāya vadāmi. Seyyathāpi sā, bhikkhave, sivathikā duggandhā; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

“Tamenaṃ asucinā kāyakammena samannāgataṃ, asucinā vacīkammena samannāgataṃ, asucinā manokammena samannāgataṃ pesalā sabrahmacārī ārakā parivajjanti. Idamassa sappaṭibhayasmiṃ vadāmi. Seyyathāpi sā, bhikkhave, sivathikā sappaṭibhayā; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

“So asucinā kāyakammena samannāgato, asucinā vacīkammena samannāgato, asucinā manokammena samannāgato sabhāgehi puggalehi saddhiṃ saṃvasati. Idamassa vāḷāvāsasmiṃ vadāmi. Seyyathāpi sā, bhikkhave, sivathikā vāḷānaṃ amanussānaṃ āvāso; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

“Tamenaṃ asucinā kāyakammena samannāgataṃ, asucinā vacīkammena samannāgataṃ, asucinā manokammena samannāgataṃ pesalā sabrahmacārī disvā khīyadhammaṃ [khīyanadhammaṃ (sī.)] āpajjanti – ‘aho vata no dukkhaṃ ye mayaṃ evarūpehi puggalehi saddhiṃ saṃvasāmā’ti! Idamassa ārodanāya vadāmi. Seyyathāpi sā, bhikkhave, sivathikā bahuno janassa ārodanā; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Ime kho, bhikkhave, pañca ādīnavā sivathikūpame puggale”ti. Navamaṃ.

☸---------------------------------------------------------------------

二百四十九 冢间五失

一 “诸比丘！这五种，是坟冢（墓地）的过患。是哪五种呢？

二 就是：不洁净，有恶臭，令人怖畏，是野兽和非人的住处，是许多人恸哭［的地方］。

诸比丘！这五种，是坟冢的过患。

三 诸比丘！正是这样，这五种，是以坟冢作譬喻的人（补特伽罗）的过患。是哪五种呢？

四 诸比丘！世间有一类人（补特伽罗），他具备不净的身业，具备不净的语业，具备不净的意业，

这称为他的不净性。诸比丘！就像那坟冢的不洁净一样。诸比丘！我说这类人（补特伽罗），可以这样

譬喻。

五 具备了那不净的身业、不净的语业、不净的意业的人，坏名声会传扬开来，这称为他

的恶臭性。诸比丘！就像那坟冢有恶臭一样。诸比丘！我说这类人（补特伽罗），可以这样譬喻。

六 具备不净的身业、不净的语业、不净的意业的人，品行好的同修行者（同梵行者），会

远远地避开他，这称为他的可怖畏性。诸比丘！就像那坟冢令人怖畏一样。诸比丘！我说这类人（补特伽

罗），可以这样譬喻。

七 具备不净的身业、不净的语业、不净的意业的人，会和与他同类的人（补特伽罗）住

在一起，这称为他的野兽住处性。诸比丘！就像那坟冢是野兽和非人的住处一样。诸比丘！我说这类人（补特

伽罗），可以这样譬喻。

八 具备不净的身业、不净的语业、不净的意业的人，品行好的同修行者（同梵行者）看见了，

会感到沮丧而说：“唉！真是痛苦啊！我们竟然和这样的人（补特伽罗）同住！”这称为他的恸哭［处］

性。诸比丘！就像坟冢是许多人恸哭［的地方］一样。诸比丘！我说这类人（补特伽罗），可以这样譬喻。

诸比丘！这五种，就是以坟冢作譬喻的人（补特伽罗）的过患。”

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～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 5.201-250)/5.5 Duccaritavagga 恶行品 (AN 5.241-250)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.5.10 Puggalappasādasutta 爱人五失 (AN 5.250)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Puggalappasādasuttaṃ

250. “Pañcime, bhikkhave, ādīnavā puggalappasāde. Katame pañca? Yasmiṃ, bhikkhave, puggale puggalo abhippasanno hoti, so tathārūpaṃ āpattiṃ āpanno hoti yathārūpāya āpattiyā saṅgho ukkhipati. Tassa evaṃ hoti – ‘yo kho myāyaṃ puggalo piyo manāpo so saṅghena ukkhitto’ti. Bhikkhūsu appasādabahulo hoti. Bhikkhūsu appasādabahulo samāno aññe bhikkhū na bhajati. Aññe bhikkhū abhajanto saddhammaṃ na suṇāti. Saddhammaṃ asuṇanto saddhammā parihāyati. Ayaṃ, bhikkhave, paṭhamo ādīnavo puggalappasāde.

“Puna caparaṃ, bhikkhave, yasmiṃ puggale puggalo abhippasanno hoti, so tathārūpaṃ āpattiṃ āpanno hoti yathārūpāya āpattiyā saṅgho ante nisīdāpeti. Tassa evaṃ hoti – ‘yo kho myāyaṃ puggalo piyo manāpo so saṅghena ante nisīdāpito’ti. Bhikkhūsu appasādabahulo hoti. Bhikkhūsu appasādabahulo samāno aññe bhikkhū na bhajati. Aññe bhikkhū abhajanto saddhammaṃ na suṇāti. Saddhammaṃ asuṇanto saddhammā parihāyati. Ayaṃ, bhikkhave, dutiyo ādīnavo puggalappasāde.

“Puna caparaṃ, bhikkhave, yasmiṃ puggale puggalo abhippasanno hoti, so disāpakkanto hoti…pe… so vibbhanto hoti…pe… so kālaṅkato hoti. Tassa evaṃ hoti – ‘yo kho myāyaṃ puggalo piyo manāpo so kālaṅkato’ti. Aññe bhikkhū na bhajati. Aññe bhikkhū abhajanto saddhammaṃ na suṇāti. Saddhammaṃ asuṇanto saddhammā parihāyati. Ayaṃ, bhikkhave, pañcamo ādīnavo puggalappasāde. Ime kho, bhikkhave, pañca ādīnavā puggalappasāde”ti. Dasamaṃ.

Duccaritavaggo pañcamo.

Tassuddānaṃ –

Duccaritaṃ kāyaduccaritaṃ, vacīduccaritaṃ manoduccaritaṃ;

Catūhi pare dve sivathikā, puggalappasādena cāti.

Pañcamapaṇṇāsakaṃ samattaṃ.

☸---------------------------------------------------------------------

二百五十 爱人五失

一 “诸比丘！这五种，是因为喜爱某人（补特伽罗）而产生的过患。是哪五种呢？

二 诸比丘！有某人（补特伽罗）喜爱［另一位］人（补特伽罗），而这［另一位］人（补特伽罗）犯了罪。这个罪是会被僧团驱逐［的罪］，（喜爱他的人）就会这样想：‘我所喜爱、称心的这个人（补特伽罗）被僧团驱逐了。’于是他就对众比丘多有不信，如果对众比丘多有不信，就不会恭敬其他的比丘；如果不恭敬其他的比丘，就不会听闻正法；如果不听闻正法，就会从正法中退失。诸比丘！这是喜爱某人（补特伽罗）的第一种过患。

三 再者，诸比丘！有某人（补特伽罗）喜爱［另一位］人（补特伽罗），这［另一位］人（补特伽罗）犯了罪。这个罪是会被僧团命令坐在末座［的罪］，（喜爱他的人）就会这样想：‘我所喜爱、称心的这个人（补特伽罗）被僧团命令坐在末座了。’于是他就对众比丘多有不信，如果对众比丘多有不信，就不会恭敬其他的比丘；如果不恭敬其他的比丘，就不会听闻正法；如果不听闻正法，就会从正法中退失。诸比丘！这是喜爱某人（补特伽罗）的第二种过患。

四 再者，诸比丘！有某人（补特伽罗）喜爱［另一位］人（补特伽罗），而这［位］人（补特伽罗）或者远走到他方去了……或者还俗了（巴利语 vibbhanto）……或者去世了。（喜爱他的人）就会想：‘我所喜爱、称心的这个人去世了（等）。’于是他就不恭敬其他的比丘，如果不恭敬其他的比丘，就不会听闻正法；如果不听闻正法，就会从正法中退失。诸比丘！这是喜爱某人（补特伽罗）的第五种过患（此处涵盖了巴利原文的第三、四、五种情况）。

诸比丘！这些就是喜爱某人（补特伽罗）的五种过患。”

(译注：原文第四点结尾作“第五失”，第五点内容为“诸比丘！此等五者，是爱补特伽罗之第五失。”似有重复或讹误，此处依巴利文意及结构调整译文。)

恶行品 第五

摄颂：

恶行、身恶行、语恶行、意恶行；

后四经、冢间二经、爱人经。

五十经篇之五 终

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【佛历 2555.7.21 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/6. Chaṭṭhapaṇṇāsaka 五十经篇之六 (AN 5.251-1151)/6.1 Upasampadāvagga 近圆品 (AN 5.251-271)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.1.1 Upasampādetabbasutta 近圆五法 (AN 5.251)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(26) 6. Upasampadāvaggo

1. Upasampādetabbasuttaṃ

251. [mahāva. 84] “Pañcahi, bhikkhave, dhammehi samannāgatena bhikkhunā upasampādetabbaṃ. Katamehi pañcahi? Idha, bhikkhave, bhikkhu asekhena sīlakkhandhena samannāgato hoti; asekhena samādhikkhandhena samannāgato hoti; asekhena paññākkhandhena samannāgato hoti; asekhena vimuttikkhandhena samannāgato hoti; asekhena vimuttiñāṇadassanakkhandhena samannāgato hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgatena bhikkhunā upasampādetabban”ti. Paṭhamaṃ.

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第六 近圆品

近圆五法

一 “诸比丘！具备五种法的比丘，可以为［他人］举行近圆（具足戒）。是哪五种呢？

二 诸比丘！世间有这样的比丘，他成就了无学的戒蕴、成就了无学的定蕴、成就了无学的慧蕴、

成就了无学的解脱蕴、成就了无学的解脱智见蕴。

诸比丘！具备这五种法的比丘，是可以为［他人］举行近圆的。”

☸.....................................................................

☸*********************************************************************

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/6. Chaṭṭhapaṇṇāsaka 五十经篇之六 (AN 5.251-1151)/6.1 Upasampadāvagga 近圆品 (AN 5.251-271)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.1.2 Nissayasutta 可为依止 (AN 5.252)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Nissayasuttaṃ

252. [mahāva. 84] “Pañcahi, bhikkhave, dhammehi samannāgatena bhikkhunā nissayo dātabbo. Katamehi pañcahi? Idha, bhikkhave, bhikkhu asekhena sīlakkhandhena samannāgato hoti…pe… asekhena vimuttiñāṇadassanakkhandhena samannāgato hoti. Imehi…pe… nissayo dātabbo”ti. Dutiyaṃ.

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可为依止

一 “诸比丘！具备五种法的比丘，可以作为他人的依止（导师）。是哪五种呢？

二 诸比丘！世间有这样的比丘，他成就了无学的戒蕴、成就了无学的定蕴、成就了无学的慧蕴、

成就了无学的解脱蕴、成就了无学的解脱智见蕴。

诸比丘！具备这五种法的比丘，是可以作为他人依止的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/6. Chaṭṭhapaṇṇāsaka 五十经篇之六 (AN 5.251-1151)/6.1 Upasampadāvagga 近圆品 (AN 5.251-271)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.1.3 Sāmaṇerasutta 沙弥 (AN 5.253)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Sāmaṇerasuttaṃ

253. [mahāva. 84] “Pañcahi, bhikkhave, dhammehi samannāgatena bhikkhunā sāmaṇero upaṭṭhāpetabbo. Katamehi pañcahi? Idha, bhikkhave, bhikkhu asekhena sīlakkhandhena samannāgato hoti; asekhena samādhikkhandhena… asekhena paññākkhandhena… asekhena vimuttikkhandhena… asekhena vimuttiñāṇadassanakkhandhena samannāgato hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgatena bhikkhunā sāmaṇero upaṭṭhāpetabbo”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

沙弥

一 “诸比丘！具备五种法的比丘，可以接受沙弥的侍奉。是哪五种呢？

二 诸比丘！世间有这样的比丘，他成就了无学的戒蕴、成就了无学的定蕴、成就了无学的慧蕴、

成就了无学的解脱蕴、成就了无学的解脱智见蕴。

诸比丘！具备这五种法的比丘，是可以接受沙弥侍奉的。”

☸.....................................................................

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/6. Chaṭṭhapaṇṇāsaka 五十经篇之六 (AN 5.251-1151)/6.1 Upasampadāvagga 近圆品 (AN 5.251-271)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.1.4 Pañcamacchariyasutta 五悭 (AN 5.254)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Pañcamacchariyasuttaṃ

254. “Pañcimāni, bhikkhave, macchariyāni. Katamāni pañca? Āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, dhammamacchariyaṃ – imāni kho, bhikkhave, pañca macchariyāni. Imesaṃ kho, bhikkhave, pañcannaṃ macchariyānaṃ etaṃ paṭikuṭṭhaṃ [patikiṭṭhaṃ (sī. pī.), paṭikkiṭṭhaṃ (syā. kaṃ.), paṭikiṭṭhaṃ (ka.)], yadidaṃ dhammamacchariyan”ti. Catutthaṃ.

☸---------------------------------------------------------------------

五悭

一 “诸比丘！这些是五种悭吝。是哪五种呢？

二 就是：对住处悭吝、对（施主）家悭吝、对利得悭吝、对称赞悭吝、对法悭吝。

诸比丘！这些就是五种悭吝。诸比丘！在这五种悭吝中，最卑劣的就是对法的悭吝。”

☸.....................................................................

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/6. Chaṭṭhapaṇṇāsaka 五十经篇之六 (AN 5.251-1151)/6.1 Upasampadāvagga 近圆品 (AN 5.251-271)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.1.5 Macchariyappahānasutta 断除五悭 (AN 5.255)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Macchariyappahānasuttaṃ

255. “Pañcannaṃ, bhikkhave, macchariyānaṃ pahānāya samucchedāya brahmacariyaṃ vussati. Katamesaṃ pañcannaṃ? Āvāsamacchariyassa pahānāya samucchedāya brahmacariyaṃ vussati; kulamacchariyassa…pe… lābhamacchariyassa… vaṇṇamacchariyassa… dhammamacchariyassa pahānāya samucchedāya brahmacariyaṃ vussati. Imesaṃ kho, bhikkhave, pañcannaṃ macchariyānaṃ pahānāya samucchedāya brahmacariyaṃ vussatī”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

断除五悭

一 “诸比丘！为了断除、根除五种悭吝而修习梵行。是哪五种呢？

二 就是：为了断除、根除对住处的悭吝而修习梵行；为了［断除］对（施主）家的悭吝……对利得的悭吝……对称赞的悭吝……为了断除、根除对法的悭吝

而修习梵行。

诸比丘！为了断除、根除这五种悭吝，而修习梵行。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/6. Chaṭṭhapaṇṇāsaka 五十经篇之六 (AN 5.251-1151)/6.1 Upasampadāvagga 近圆品 (AN 5.251-271)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.1.6 Paṭhamajhānasutta 初禅 (AN 5.256)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Paṭhamajhānasuttaṃ

256. “Pañcime, bhikkhave, dhamme appahāya abhabbo paṭhamaṃ jhānaṃ upasampajja viharituṃ. Katame pañca? Āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, dhammamacchariyaṃ – ime kho, bhikkhave, pañca dhamme appahāya abhabbo paṭhamaṃ jhānaṃ upasampajja viharituṃ.

“Pañcime, bhikkhave, dhamme pahāya bhabbo paṭhamaṃ jhānaṃ upasampajja viharituṃ. Katame pañca? Āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, dhammamacchariyaṃ – ime kho, bhikkhave, pañca dhamme pahāya bhabbo paṭhamaṃ jhānaṃ upasampajja viharitun”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

禅定之一

一 诸比丘！如果不舍断这五种法，就不可能进入并安住于初禅（初静虑）。是哪五种呢？

二 就是：对住处悭吝、对（施主）家悭吝、对利得悭吝、对称赞悭吝、对法悭吝。

诸比丘！如果不舍断这五种法，就不可能进入并安住于初禅。

三 诸比丘！如果舍断了这五种法，就能够进入并安住于初禅。是哪五种呢？

四 就是：对住处悭吝、对（施主）家悭吝、对利得悭吝、对称赞悭吝、对法悭吝。

诸比丘！如果舍断了这五种法，就能够进入并安住于初禅。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/6. Chaṭṭhapaṇṇāsaka 五十经篇之六 (AN 5.251-1151)/6.1 Upasampadāvagga 近圆品 (AN 5.251-271)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.1.7--13 Dutiyajhānasuttādisattaka 二禅至阿罗汉果等七经 (AN 5.257-263)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7-13. Dutiyajhānasuttādisattakaṃ

257-263. “Pañcime, bhikkhave, dhamme appahāya abhabbo dutiyaṃ jhānaṃ…pe… abhabbo tatiyaṃ jhānaṃ… abhabbo catutthaṃ jhānaṃ… abhabbo sotāpattiphalaṃ… abhabbo sakadāgāmiphalaṃ… abhabbo anāgāmiphalaṃ… abhabbo arahattaṃ [arahattaphalaṃ (sī.)] sacchikātuṃ. Katame pañca? Āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, dhammamacchariyaṃ – ime kho, bhikkhave, pañca dhamme appahāya abhabbo arahattaṃ sacchikātuṃ.

“Pañcime, bhikkhave, dhamme pahāya bhabbo dutiyaṃ jhānaṃ…pe… bhabbo tatiyaṃ jhānaṃ… bhabbo catutthaṃ jhānaṃ… bhabbo sotāpattiphalaṃ… bhabbo sakadāgāmiphalaṃ… bhabbo anāgāmiphalaṃ… bhabbo arahattaṃ sacchikātuṃ. Katame pañca? Āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, dhammamacchariyaṃ – ime kho, bhikkhave, pañca dhamme pahāya bhabbo arahattaṃ sacchikātun”ti. Terasamaṃ.

☸---------------------------------------------------------------------

二禅至阿罗汉果等七经

二禅

一 诸比丘！如果不舍断这五种法，就不可能进入并安住于第二禅（第二静虑）。是哪五种呢？

二 就是：对住处悭吝、对（施主）家悭吝、对利得悭吝、对称赞悭吝、对法悭吝。

诸比丘！如果不舍断这五种法，就不可能进入并安住于第二禅。

三 诸比丘！如果舍断了这五种法，就能够进入并安住于第二禅。是哪五种呢？

四 就是：对住处悭吝、对（施主）家悭吝、对利得悭吝、对称赞悭吝、对法悭吝。

诸比丘！如果舍断了这五种法，就能够进入并安住于第二禅。”

三禅

一 诸比丘！如果不舍断这五种法，就不可能进入并安住于第三禅（第三静虑）。是哪五种呢？

二 就是：对住处悭吝、对（施主）家悭吝、对利得悭吝、对称赞悭吝、对法悭吝。

诸比丘！如果不舍断这五种法，就不可能进入并安住于第三禅。

三 诸比丘！如果舍断了这五种法，就能够进入并安住于第三禅。是哪五种呢？

四 就是：对住处悭吝、对（施主）家悭吝、对利得悭吝、对称赞悭吝、对法悭吝。

诸比丘！如果舍断了这五种法，就能够进入并安住于第三禅。”

四禅

一 诸比丘！如果不舍断这五种法，就不可能进入并安住于第四禅（第四静虑）。是哪五种呢？

二 就是：对住处悭吝、对（施主）家悭吝、对利得悭吝、对称赞悭吝、对法悭吝。

诸比丘！如果不舍断这五种法，就不可能进入并安住于第四禅。

三 诸比丘！如果舍断了这五种法，就能够进入并安住于第四禅。是哪五种呢？

四 就是：对住处悭吝、对（施主）家悭吝、对利得悭吝、对称赞悭吝、对法悭吝。

诸比丘！如果舍断了这五种法，就能够进入并安住于第四禅。”

预流果

一 诸比丘！如果不舍断这五种法，就不可能证得预流果。是哪五种呢？

二 就是：对住处悭吝、对（施主）家悭吝、对利得悭吝、对称赞悭吝、对法悭吝。

诸比丘！如果不舍断这五种法，就不可能证得预流果。

三 诸比丘！如果舍断了这五种法，就能够证得预流果。是哪五种呢？

四 就是：对住处悭吝、对（施主）家悭吝、对利得悭吝、对称赞悭吝、对法悭吝。

诸比丘！如果舍断了这五种法，就能够证得预流果。”

一来果

一 诸比丘！如果不舍断这五种法，就不可能证得一来果。是哪五种呢？

二 就是：对住处悭吝、对（施主）家悭吝、对利得悭吝、对称赞悭吝、对法悭吝。

诸比丘！如果不舍断这五种法，就不可能证得一来果。

三 诸比丘！如果舍断了这五种法，就能够证得一来果。是哪五种呢？

四 就是：对住处悭吝、对（施主）家悭吝、对利得悭吝、对称赞悭吝、对法悭吝。

诸比丘！如果舍断了这五种法，就能够证得一来果。”

不还果

一 诸比丘！如果不舍断这五种法，就不可能证得不还果。是哪五种呢？

二 就是：对住处悭吝、对（施主）家悭吝、对利得悭吝、对称赞悭吝、对法悭吝。

诸比丘！如果不舍断这五种法，就不可能证得不还果。

三 诸比丘！如果舍断了这五种法，就能够证得不还果。是哪五种呢？

四 就是：对住处悭吝、对（施主）家悭吝、对利得悭吝、对称赞悭吝、对法悭吝。

诸比丘！如果舍断了这五种法，就能够证得不还果。”

阿罗汉果

一 诸比丘！如果不舍断这五种法，就不可能证得阿罗汉果。是哪五种呢？

二 就是：对住处悭吝、对（施主）家悭吝、对利得悭吝、对称赞悭吝、对法悭吝。

诸比丘！如果不舍断这五种法，就不可能证得阿罗汉果。

三 诸比丘！如果舍断了这五种法，就能够证得阿罗汉果。是哪五种呢？

四 就是：对住处悭吝、对（施主）家悭吝、对利得悭吝、对称赞悭吝、对法悭吝。

诸比丘！如果舍断了这五种法，就能够证得阿罗汉果。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/6. Chaṭṭhapaṇṇāsaka 五十经篇之六 (AN 5.251-1151)/6.1 Upasampadāvagga 近圆品 (AN 5.251-271)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.1.14 Aparapaṭhamajhānasutta 续初禅 (AN 5.264)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

14. Aparapaṭhamajhānasuttaṃ

264. “Pañcime, bhikkhave, dhamme appahāya abhabbo paṭhamaṃ jhānaṃ upasampajja viharituṃ. Katame pañca? Āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, akataññutaṃ akataveditaṃ – ime kho, bhikkhave, pañca dhamme appahāya abhabbo paṭhamaṃ jhānaṃ upasampajja viharituṃ.

“Pañcime, bhikkhave, dhamme pahāya bhabbo paṭhamaṃ jhānaṃ upasampajja viharituṃ. Katame pañca? Āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, akataññutaṃ akataveditaṃ – ime kho, bhikkhave, pañca dhamme pahāya bhabbo paṭhamaṃ jhānaṃ upasampajja viharitun”ti. Cuddasamaṃ.

☸---------------------------------------------------------------------

续初禅

一 “诸比丘！如果不舍断这五种法，就不可能进入并安住于初禅（初静虑）。是哪五种呢？

二 就是：对住处悭吝、对（施主）家悭吝、对利得悭吝、对称赞悭吝、以及不知恩、不感恩。

诸比丘！如果不舍断这五种法，就不可能进入并安住于初禅。

三 诸比丘！如果舍断了这五种法，就能够进入并安住于初禅。是哪五种呢？

四 就是：对住处悭吝、对（施主）家悭吝、对利得悭吝、对称赞悭吝、以及不知恩、不感恩。

诸比丘！如果舍断了这五种法，则能进入并安住于初禅。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/6. Chaṭṭhapaṇṇāsaka 五十经篇之六 (AN 5.251-1151)/6.1 Upasampadāvagga 近圆品 (AN 5.251-271)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.1.15--21 Aparadutiyajhānasuttādi 续二禅至阿罗汉果等七经 (AN 5.265-271)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

15-21. Aparadutiyajhānasuttādisattakaṃ

265-271. “Pañcime, bhikkhave, dhamme appahāya abhabbo dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ… sotāpattiphalaṃ… sakadāgāmiphalaṃ… anāgāmiphalaṃ… arahattaṃ sacchikātuṃ. Katame pañca? Āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, akataññutaṃ akataveditaṃ – ime kho, bhikkhave, pañca dhamme appahāya abhabbo arahattaṃ sacchikātuṃ.

“Pañcime, bhikkhave, dhamme pahāya bhabbo dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ… sotāpattiphalaṃ… sakadāgāmiphalaṃ… anāgāmiphalaṃ… arahattaṃ sacchikātuṃ. Katame pañca? Āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, akataññutaṃ akataveditaṃ – ime kho, bhikkhave, pañca dhamme pahāya bhabbo arahattaṃ sacchikātun”ti. Ekavīsatimaṃ.

Upasampadāvaggo chaṭṭho.

☸---------------------------------------------------------------------

续二禅至阿罗汉果等七经

二禅

一 诸比丘！如果不舍断这五种法，就不可能进入并安住于第二禅（第二静虑）。是哪五种呢？

二 就是：对住处悭吝、对（施主）家悭吝、对利得悭吝、对称赞悭吝、以及不知恩、不感恩。

诸比丘！如果不舍断这五种法，就不可能进入并安住于第二禅。

三 诸比丘！如果舍断了这五种法，就能够进入并安住于第二禅。是哪五种呢？

四 就是：对住处悭吝、对（施主）家悭吝、对利得悭吝、对称赞悭吝、以及不知恩、不感恩。

诸比丘！如果舍断了这五种法，就能够进入并安住于第二禅。”

三禅

一 诸比丘！如果不舍断这五种法，就不可能进入并安住于第三禅（第三静虑）。是哪五种呢？

二 就是：对住处悭吝、对（施主）家悭吝、对利得悭吝、对称赞悭吝、以及不知恩、不感恩。

诸比丘！如果不舍断这五种法，就不可能进入并安住于第三禅。

三 诸比丘！如果舍断了这五种法，就能够进入并安住于第三禅。是哪五种呢？

四 就是：对住处悭吝、对（施主）家悭吝、对利得悭吝、对称赞悭吝、以及不知恩、不感恩。

诸比丘！如果舍断了这五种法，就能够进入并安住于第三禅。”

四禅

一 诸比丘！如果不舍断这五种法，就不可能进入并安住于第四禅（第四静虑）。是哪五种呢？

二 就是：对住处悭吝、对（施主）家悭吝、对利得悭吝、对称赞悭吝、以及不知恩、不感恩。

诸比丘！如果不舍断这五种法，就不可能进入并安住于第四禅。

三 诸比丘！如果舍断了这五种法，就能够进入并安住于第四禅。是哪五种呢？

四 就是：对住处悭吝、对（施主）家悭吝、对利得悭吝、对称赞悭吝、以及不知恩、不感恩。

诸比丘！如果舍断了这五种法，就能够进入并安住于第四禅。”

预流果

一 诸比丘！如果不舍断这五种法，就不可能证得预流果。是哪五种呢？

二 就是：对住处悭吝、对（施主）家悭吝、对利得悭吝、对称赞悭吝、以及不知恩、不感恩。

诸比丘！如果不舍断这五种法，就不可能证得预流果。

三 诸比丘！如果舍断了这五种法，就能够证得预流果。是哪五种呢？

四 就是：对住处悭吝、对（施主）家悭吝、对利得悭吝、对称赞悭吝、以及不知恩、不感恩。

诸比丘！如果舍断了这五种法，就能够证得预流果。”

一来果

一 诸比丘！如果不舍断这五种法，就不可能证得一来果。是哪五种呢？

二 就是：对住处悭吝、对（施主）家悭吝、对利得悭吝、对称赞悭吝、以及不知恩、不感恩。

诸比丘！如果不舍断这五种法，就不可能证得一来果。

三 诸比丘！如果舍断了这五种法，就能够证得一来果。是哪五种呢？

四 就是：对住处悭吝、对（施主）家悭吝、对利得悭吝、对称赞悭吝、以及不知恩、不感恩。

诸比丘！如果舍断了这五种法，就能够证得一来果。”

不还果

一 诸比丘！如果不舍断这五种法，就不可能证得不还果。是哪五种呢？

二 就是：对住处悭吝、对（施主）家悭吝、对利得悭吝、对称赞悭吝、以及不知恩、不感恩。

诸比丘！如果不舍断这五种法，就不可能证得不还果。

三 诸比丘！如果舍断了这五种法，就能够证得不还果。是哪五种呢？

四 就是：对住处悭吝、对（施主）家悭吝、对利得悭吝、对称赞悭吝、以及不知恩、不感恩。

诸比丘！如果舍断了这五种法，就能够证得不还果。”

阿罗汉果

一 诸比丘！如果不舍断这五种法，就不可能证得阿罗汉果。是哪五种呢？

二 就是：对住处悭吝、对（施主）家悭吝、对利得悭吝、对称赞悭吝、以及不知恩、不感恩。

诸比丘！如果不舍断这五种法，就不可能证得阿罗汉果。

三 诸比丘！如果舍断了这五种法，就能够证得阿罗汉果。是哪五种呢？

四 就是：对住处悭吝、对（施主）家悭吝、对利得悭吝、对称赞悭吝、以及不知恩、不感恩。

诸比丘！如果舍断了这五种法，就能够证得阿罗汉果。”

近圆品 第六

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初次校对】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/6. Chaṭṭhapaṇṇāsaka 五十经篇之六 (AN 5.251-1151)/6.2 Sammutipeyyāla 世俗中略品 (AN 5.272-285)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.2.1 Bhattuddesakasutta 管斋人 (AN 5.272)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

1. Sammutipeyyālaṃ

1. Bhattuddesakasuttaṃ

272. “Pañcahi, bhikkhave, dhammehi samannāgato bhattuddesako na sammannitabbo [na sammanitabbo (ka.) cūḷava. 326 passitabbaṃ]. Katamehi pañcahi? Chandāgatiṃ gacchati, dosāgatiṃ gacchati, mohāgatiṃ gacchati, bhayāgatiṃ gacchati, uddiṭṭhānuddiṭṭhaṃ na jānāti – imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhattuddesako na sammannitabbo.

“Pañcahi, bhikkhave, dhammehi samannāgato bhattuddesako sammannitabbo. Katamehi pañcahi? Na chandāgatiṃ gacchati, na dosāgatiṃ gacchati, na mohāgatiṃ gacchati, na bhayāgatiṃ gacchati, uddiṭṭhānuddiṭṭhaṃ jānāti – imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhattuddesako sammannitabboti.

“Pañcahi, bhikkhave, dhammehi samannāgato bhattuddesako sammato [sammatopi (sī.)] na pesetabbo…pe… sammato pesetabbo… bālo veditabbo… paṇḍito veditabbo… khataṃ upahataṃ attānaṃ pariharati… akkhataṃ anupahataṃ attānaṃ pariharati… yathābhataṃ nikkhitto evaṃ niraye… yathābhataṃ nikkhitto evaṃ sagge. Katamehi pañcahi? Na chandāgatiṃ gacchati, na dosāgatiṃ gacchati, na mohāgatiṃ gacchati, na bhayāgatiṃ gacchati, uddiṭṭhānuddiṭṭhaṃ jānāti – imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhattuddesako yathābhataṃ nikkhitto evaṃ sagge”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

管斋人

一 “诸比丘！具足五种法的管斋人，不应被委任。是哪五种呢？

二 即：因贪欲而行不公正，因嗔恨而行不公正，因愚痴而行不公正，因恐惧而行不公正，不知道（食物）已指定和未指定。

诸比丘！具足这五种法的管斋人，不应被委任。

三 诸比丘！具足五种法的管斋人，可以被委任。是哪五种呢？

四 即：不因贪欲而行不公正，不因嗔恨而行不公正，不因愚痴而行不公正，不因恐惧而行不公正，知道（食物）已指定和未指定。

诸比丘！具足这五种法的管斋人，可以被委任。”

一 “诸比丘！具足五种法的管斋人，（即使）被认同也不应派遣……（中略）……被认同则可以派遣……应被认为是愚人……应被认为是智者……他保护着已受伤、已毁坏的自己……他保护着未受伤、未毁坏的自己……就像被携带那样，他被置于地狱中……就像被携带那样，他被置于天界中。是哪五种呢？

二 即：不因贪欲而行不公正，不因嗔恨而行不公正，不因愚痴而行不公正，不因恐惧而行不公正，知道（食物）已指定和未指定。

诸比丘！具足这五种法的管斋人，就像被携带那样，他被置于天界中。”

☸.....................................................................

☸*********************************************************************

1. Sammutipeyyālaṃ

1. Bhattuddesakasuttaṃ

272. “Pañcahi, bhikkhave, dhammehi samannāgato bhattuddesako na sammannitabbo [na sammanitabbo (ka.) cūḷava. 326 passitabbaṃ]. Katamehi pañcahi? Chandāgatiṃ gacchati, dosāgatiṃ gacchati, mohāgatiṃ gacchati, bhayāgatiṃ gacchati, uddiṭṭhānuddiṭṭhaṃ na jānāti – imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhattuddesako na sammannitabbo.

“Pañcahi, bhikkhave, dhammehi samannāgato bhattuddesako sammannitabbo. Katamehi pañcahi? Na chandāgatiṃ gacchati, na dosāgatiṃ gacchati, na mohāgatiṃ gacchati, na bhayāgatiṃ gacchati, uddiṭṭhānuddiṭṭhaṃ jānāti – imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhattuddesako sammannitabboti.

“Pañcahi, bhikkhave, dhammehi samannāgato bhattuddesako sammato [sammatopi (sī.)] na pesetabbo…pe… sammato pesetabbo… bālo veditabbo… paṇḍito veditabbo… khataṃ upahataṃ attānaṃ pariharati… akkhataṃ anupahataṃ attānaṃ pariharati… yathābhataṃ nikkhitto evaṃ niraye… yathābhataṃ nikkhitto evaṃ sagge. Katamehi pañcahi? Na chandāgatiṃ gacchati, na dosāgatiṃ gacchati, na mohāgatiṃ gacchati, na bhayāgatiṃ gacchati, uddiṭṭhānuddiṭṭhaṃ jānāti – imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhattuddesako yathābhataṃ nikkhitto evaṃ sagge”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

管斋人

一 “诸比丘！具足五种法的管斋人，不应被委任。是哪五种呢？

二 即：因贪欲而行不公正，因嗔恨而行不公正，因愚痴而行不公正，因恐惧而行不公正，不知道（食物）已指定和未指定。

诸比丘！具足这五种法的管斋人，不应被委任。

三 诸比丘！具足五种法的管斋人，可以被委任。是哪五种呢？

四 即：不因贪欲而行不公正，不因嗔恨而行不公正，不因愚痴而行不公正，不因恐惧而行不公正，知道（食物）已指定和未指定。

诸比丘！具足这五种法的管斋人，可以被委任。”

一 “诸比丘！具足五种法的管斋人，（即使）被认同也不应派遣……（中略）……被认同则可以派遣……应被认为是愚人……应被认为是智者……他保护着已受伤、已毁坏的自己……他保护着未受伤、未毁坏的自己……就像被携带那样，他被置于地狱中……就像被携带那样，他被置于天界中。是哪五种呢？

二 即：不因贪欲而行不公正，不因嗔恨而行不公正，不因愚痴而行不公正，不因恐惧而行不公正，知道（食物）已指定和未指定。

诸比丘！具足这五种法的管斋人，就像被携带那样，他被置于天界中。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初次校对】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/6. Chaṭṭhapaṇṇāsaka 五十经篇之六 (AN 5.251-1151)/6.2 Sammutipeyyāla 世俗中略品 (AN 5.272-285)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.2.2--14 Senāsanapaññāpakasuttādi 床座等十三经 (AN 5.273-285)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2-14. Senāsanapaññāpakasuttāditerasakaṃ

273-285. “Pañcahi, bhikkhave, dhammehi samannāgato senāsanapaññāpako na sammannitabbo…pe… paññattāpaññattaṃ na jānāti…pe… senāsanapaññāpako sammannitabbo…pe… paññattāpaññattaṃ jānāti…pe….

Senāsanagāhāpako na sammannitabbo…pe… gahitāgahitaṃ [paññattāpaññattaṃ (sī. syā. kaṃ.)] na jānāti…pe… senāsanagāhāpako sammannitabbo…pe… gahitāgahitaṃ [paññattāpaññattaṃ (sī. syā. kaṃ.)] jānāti…pe….

Bhaṇḍāgāriko na sammannitabbo…pe… guttāguttaṃ na jānāti… bhaṇḍāgāriko sammannitabbo…pe… guttāguttaṃ jānāti…pe….

Cīvarapaṭiggāhako na sammannitabbo…pe… gahitāgahitaṃ na jānāti… cīvarapaṭiggāhako sammannitabbo …pe… gahitāgahitaṃ jānāti…pe….

Cīvarabhājako na sammannitabbo…pe… bhājitābhājitaṃ na jānāti… cīvarabhājako sammannitabbo…pe… bhājitābhājitaṃ jānāti…pe….

Yāgubhājako na sammannitabbo…pe… yāgubhājako sammannitabbo…pe….

Phalabhājako na sammannitabbo…pe… phalabhājako sammannitabbo…pe….

Khajjakabhājako na sammannitabbo…pe… bhājitābhājitaṃ na jānāti… khajjakabhājako sammannitabbo…pe… bhājitābhājitaṃ jānāti…pe….

Appamattakavissajjako na sammannitabbo…pe… vissajjitāvissajjitaṃ na jānāti… appamattakavissajjako sammannitabbo…pe… vissajjitāvissajjitaṃ jānāti….

Sāṭiyaggāhāpako na sammannitabbo…pe… gahitāgahitaṃ na jānāti … sāṭiyaggāhāpako sammannitabbo…pe… gahitāgahitaṃ jānāti….

Pattaggāhāpako na sammannitabbo…pe… gahitāgahitaṃ na jānāti… pattaggāhāpako sammannitabbo…pe… gahitāgahitaṃ jānāti….

Ārāmikapesako na sammannitabbo…pe… ārāmikapesako sammannitabbo…pe….

Sāmaṇerapesako na sammannitabbo…pe… sāmaṇerapesako sammannitabbo…pe….

Sammato na pesetabbo…pe… sammato pesetabbo…pe….

Sāmaṇerapesako bālo veditabbo…pe… paṇḍito veditabbo… khataṃ upahataṃ attānaṃ pariharati… akkhataṃ anupahataṃ attānaṃ pariharati… yathābhataṃ nikkhitto evaṃ niraye… yathābhataṃ nikkhitto evaṃ sagge. Katamehi pañcahi? Na chandāgatiṃ gacchati, na dosāgatiṃ gacchati, na mohāgatiṃ gacchati, na bhayāgatiṃ gacchati, pesitāpesitaṃ jānāti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato sāmaṇerapesako yathābhataṃ nikkhitto evaṃ sagge”ti. Cuddasamaṃ.

Sammutipeyyālaṃ niṭṭhitaṃ.

☸---------------------------------------------------------------------

床座等十三经

一 “诸比丘！具足五种法的分配住处者，不应被委任……（中略）……分配住处者，可以被委任……（中略）……

不知道已分配和未分配（住处）……（中略）……知道已分配和未分配（住处）；……（中略）……库房管理者，不应被委任……（中略）……库房管理者，

可以被委任……（中略）……不知道已守护和未守护（物品）……（中略）……知道已守护和未守护（物品）；……（中略）……接受衣物者，不

应被委任……（中略）……接受衣物者，可以被委任……（中略）……不知道已接受和未接受……（中略）……知道已接受和未接受；

……（中略）……分配衣物者，不应被委任……（中略）……分配衣物者，可以被委任；……（中略）……分配粥食者，不应被委任……（中略）……分配粥食

者，可以被委任；……（中略）……分配水果者，不应被委任……（中略）……分配水果者，可以被委任；……（中略）……分配硬食者，不应被委

任……（中略）……分配硬食者，可以被委任……（中略）……不知道已分配和未分配……（中略）……知道已分配和未分配；……（中略）……分发少量物品者，不

应被委任……（中略）……分发少量物品者，可以被委任……（中略）……不知道已分发和未分发……（中略）……知道已分发和未分发；……（中略）……接受（下）

衣者，不应被委任……（中略）……接受（下）衣者，可以被委任……（中略）……接受钵者，不应被委任……（中略）……接受钵者，

可以被委任……（中略）……不知道已接受和未接受……（中略）……知道已接受和未接受；……（中略）……派遣园林工人者，不应被委任……（中略）……派遣园

林工人者，可以被委任；……（中略）……派遣沙弥者，不应被委任……（中略）……派遣沙弥者，可以被委任；……（中略）……（即使）被认同也不

应派遣；……（中略）……被认同则可以派遣；……（中略）……应被认为是愚人；……（中略）……应被认为是智者；……（中略）……他保护着已受伤、

已毁坏的自己；……（中略）……他保护着未受伤、未毁坏的自己；……（中略）……就像被携带那样，他被置于地狱中；……（中略）……不知道已派遣

和未派遣；……（中略）……就像被携带那样，他被置于天界中。是哪五种呢？

二 即：不因贪欲而行不公正，不因嗔恨而行不公正，不因愚痴而行不公正，不因恐惧而行不公正，知道已派遣和未派遣。

诸比丘！具足这五种法的派遣沙弥者，就像被携带那样，他被置于天界中。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初次校对】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/6. Chaṭṭhapaṇṇāsaka 五十经篇之六 (AN 5.251-1151)/6.3 Sikkhāpadapeyyāla 学处中略品 (AN 5.286-302)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.3.1 Bhikkhusutta 比丘 (AN 5.286)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Sikkhāpadapeyyālaṃ

1. Bhikkhusuttaṃ

286. “Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu yathābhataṃ nikkhitto evaṃ niraye. Katamehi pañcahi? Pāṇātipātī hoti, adinnādāyī hoti, abrahmacārī hoti, musāvādī hoti, surāmerayamajjapamādaṭṭhāyī hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu yathābhataṃ nikkhitto evaṃ niraye.

“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu yathābhataṃ nikkhitto evaṃ sagge. Katamehi pañcahi? Pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, abrahmacariyā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu yathābhataṃ nikkhitto evaṃ sagge”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

比丘

一 “诸比丘！具足五种法的比丘，就像被携带那样，他被置于地狱中。是哪五种呢？

二 即：杀生，偷盗（不与取），非梵行，说谎，沉溺于导致放逸的米酒、果酒等麻醉品。

诸比丘！具足这五种法的比丘，就像被携带那样，他被置于地狱中。

三 诸比丘！具足五种法的比丘，就像被携带那样，他被置于天界中。是哪五种呢？

四 即：远离杀生，远离偷盗（不与取），远离非梵行，远离说谎，远离导致放逸的米酒、果酒等麻醉品。

诸比丘！具足这五种法的比丘，就像被携带那样，他被置于天界中。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初次校对】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/6. Chaṭṭhapaṇṇāsaka 五十经篇之六 (AN 5.251-1151)/6.3 Sikkhāpadapeyyāla 学处中略品 (AN 5.286-302)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.3.2--7 Bhikkhunīsuttādi 比丘尼至优婆夷等六经 (AN 5.287-292)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2-7. Bhikkhunīsuttādichakkaṃ

287-292. “Pañcahi, bhikkhave, dhammehi samannāgatā bhikkhunī…pe… sikkhamānā… sāmaṇero… sāmaṇerī… upāsako… upāsikā yathābhataṃ nikkhittā evaṃ niraye. Katamehi pañcahi? Pāṇātipātinī hoti, adinnādāyinī hoti, kāmesumicchācārinī hoti, musāvādinī hoti, surāmerayamajjapamādaṭṭhāyinī hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā upāsikā yathābhataṃ nikkhittā evaṃ niraye.

“Pañcahi, bhikkhave, dhammehi samannāgatā upāsikā yathābhataṃ nikkhittā evaṃ sagge. Katamehi pañcahi? Pāṇātipātā paṭiviratā hoti, adinnādānā paṭiviratā hoti, kāmesumicchācārā paṭiviratā hoti, musāvādā paṭiviratā hoti, surāmerayamajjapamādaṭṭhānā paṭiviratā hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgatā upāsikā yathābhataṃ nikkhittā evaṃ sagge”ti. Sattamaṃ.

☸---------------------------------------------------------------------

比丘尼至优婆夷等六经

一 “诸比丘！具足五种法的比丘尼……（中略）……正学女……（中略）……沙弥……（中略）……沙弥尼……（中略）……优婆塞……（中略）……优婆夷，就像被携带那样，她被置于地狱中。是哪五种呢？

二 即：杀生，偷盗（不与取），邪淫（欲邪行），说谎，沉溺于导致放逸的米酒、果酒等麻醉品。

诸比丘！具足这五种法的优婆夷，就像被携带那样，她被置于地狱中。

三 诸比丘！具足五种法的优婆夷，就像被携带那样，她被置于天界中。是哪五种呢？

四 即：远离杀生，远离偷盗（不与取），远离邪淫（欲邪行），远离说谎，远离导致放逸的米酒、果酒等麻醉品。

诸比丘！具足这五种法的优婆夷，就像被携带那样，她被置于天界中。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初次校对】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/6. Chaṭṭhapaṇṇāsaka 五十经篇之六 (AN 5.251-1151)/6.3 Sikkhāpadapeyyāla 学处中略品 (AN 5.286-302)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.3.8 Ājīvakasutta 邪命外道 (AN 5.293)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Ājīvakasuttaṃ

293. “Pañcahi, bhikkhave, dhammehi samannāgato ājīvako yathābhataṃ nikkhitto evaṃ niraye. Katamehi pañcahi? Pāṇātipātī hoti, adinnādāyī hoti, abrahmacārī hoti, musāvādī hoti, surāmerayamajjapamādaṭṭhāyī hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato ājīvako yathābhataṃ nikkhitto evaṃ niraye”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

邪命外道

一 “诸比丘！具足五种法的邪命外道，就像被携带那样，他被置于地狱中。是哪五种呢？

二 即：杀生，偷盗（不与取），非梵行，说谎，沉溺于导致放逸的米酒、果酒等麻醉品。

诸比丘！具足这五种法的邪命外道，就像被携带那样，他被置于地狱中。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初次校对】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/6. Chaṭṭhapaṇṇāsaka 五十经篇之六 (AN 5.251-1151)/6.3 Sikkhāpadapeyyāla 学处中略品 (AN 5.286-302)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.3.9--17 Nigaṇṭhasuttādi 离系者等九经 (AN 5.294-302)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9-17. Nigaṇṭhasuttādinavakaṃ

294-302. “Pañcahi, bhikkhave, dhammehi samannāgato nigaṇṭho…pe… muṇḍasāvako… jaṭilako… paribbājako… māgaṇḍiko… tedaṇḍiko… āruddhako… gotamako… devadhammiko yathābhataṃ nikkhitto evaṃ niraye. Katamehi pañcahi? Pāṇātipātī hoti, adinnādāyī hoti…pe… surāmerayamajjapamādaṭṭhāyī hoti. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato devadhammiko yathābhataṃ nikkhitto evaṃ niraye”ti. Sattarasamaṃ.

Sikkhāpadapeyyālaṃ niṭṭhitaṃ.

☸---------------------------------------------------------------------

离系者至提婆昙蜜迦者等九经

一 “诸比丘！具足五种法的离系者……（中略）……剃发外道弟子……（中略）……结发外道……（中略）……遍行外道……（中略）……摩根提迦外道……（中略）……三杖外道……（中略）……无阻碍外道……（中略）……乔达摩外道……（中略）……天法派外道，就像被携带那样，他被置于地狱中。是哪五种呢？

二 即：杀生，偷盗（不与取），非梵行，说谎，沉溺于导致放逸的米酒、果酒等麻醉品。

诸比丘！具足这五种法的天法派外道，就像被携带那样，他被置于地狱中。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初次校对】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/6. Chaṭṭhapaṇṇāsaka 五十经篇之六 (AN 5.251-1151)/6.4 Rāgapeyyāla 贪中略品 (AN 5.303-1151)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.4.1 为了知贪应修习的五想之一 (AN 5.303)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Rāgapeyyālaṃ

303. “Rāgassa, bhikkhave, abhiññāya pañca dhammā bhāvetabbā. Katame pañca? Asubhasaññā, maraṇasaññā, ādīnavasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā [sabbatthapi evameva dissati] – rāgassa, bhikkhave, abhiññāya ime pañca dhammā bhāvetabbā”ti.

☸---------------------------------------------------------------------

为了知贪应修习的五想之一

一 “诸比丘！为了完全地了知贪欲，应当修习五种法。是哪五种呢？

二 即：不净想、死亡想、过患想、对食物的厌恶想、对一切世间的不喜爱想。

诸比丘！为了完全地了知贪欲，应当修习这五种法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初次校对】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/6. Chaṭṭhapaṇṇāsaka 五十经篇之六 (AN 5.251-1151)/6.4 Rāgapeyyāla 贪中略品 (AN 5.303-1151)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.4.2 为了知贪应修习的五想之二 (AN 5.304)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

304. “Rāgassa, bhikkhave, abhiññāya pañca dhammā bhāvetabbā. Katame pañca? Aniccasaññā, anattasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā – rāgassa, bhikkhave, abhiññāya ime pañca dhammā bhāvetabbā”ti.

☸---------------------------------------------------------------------

为了知贪应修习的五想之二

一 “诸比丘！为了完全地了知贪欲，应当修习五种法。是哪五种呢？

二 即：无常想、无我想、死亡想、对食物的厌恶想、对一切世间的不喜爱想。

诸比丘！为了完全地了知贪欲，应当修习这五种法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初次校对】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/6. Chaṭṭhapaṇṇāsaka 五十经篇之六 (AN 5.251-1151)/6.4 Rāgapeyyāla 贪中略品 (AN 5.303-1151)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.4.3 为了知贪应修习的五想之三 (AN 5.305)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

305. “Rāgassa, bhikkhave, abhiññāya pañca dhammā bhāvetabbā. Katame pañca? Aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā – rāgassa, bhikkhave, abhiññāya ime pañca dhammā bhāvetabbā”ti.

☸---------------------------------------------------------------------

为了知贪应修习的五想之三

一 “诸比丘！为了完全地了知贪欲，应当修习五种法。是哪五种呢？

二 即：无常想、于无常中感知苦想、于苦中感知无我想、断除想、离贪想。

诸比丘！为了完全地了知贪欲，应当修习这五种法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/6. Chaṭṭhapaṇṇāsaka 五十经篇之六 (AN 5.251-1151)/6.4 Rāgapeyyāla 贪中略品 (AN 5.303-1151)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.4.4 了知贪的五根 (AN 5.306)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

306. “Rāgassa, bhikkhave, abhiññāya pañca dhammā bhāvetabbā. Katame pañca? Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ – rāgassa, bhikkhave, abhiññāya ime pañca dhammā bhāvetabbā”ti.

☸---------------------------------------------------------------------

了知贪的五根

一 “比丘们！为了完全了知贪，应当修习五法。是哪五法呢？

二 即：信根、精进根、念根、定根、慧根。

比丘们！为了完全了知贪，应当修习这五法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/6. Chaṭṭhapaṇṇāsaka 五十经篇之六 (AN 5.251-1151)/6.4 Rāgapeyyāla 贪中略品 (AN 5.303-1151)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.4.5 了知贪的五力 (AN 5.307)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

307. “Rāgassa, bhikkhave, abhiññāya pañca dhammā bhāvetabbā. Katame pañca? Saddhābalaṃ, vīriyabalaṃ, satibalaṃ, samādhibalaṃ, paññābalaṃ – rāgassa, bhikkhave, abhiññāya ime pañca dhammā bhāvetabbā”ti.

☸---------------------------------------------------------------------

了知贪的五力

一 “比丘们！为了完全了知贪，应当修习五法。是哪五法呢？

二 即：信力、精进力、念力、定力、慧力。

比丘们！为了完全了知贪，应当修习这五法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《5》Pañcakanipātapāḷi 五集 (AN 5, 1-1151)/6. Chaṭṭhapaṇṇāsaka 五十经篇之六 (AN 5.251-1151)/6.4 Rāgapeyyāla 贪中略品 (AN 5.303-1151)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.4.6--849 了知瞋等八四四经 (AN 5.308-1151)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

308-1151. “Rāgassa, bhikkhave, pariññāya… parikkhayāya… pahānāya… khayāya… vayāya… virāgāya… nirodhāya… cāgāya… paṭinissaggāya pañca dhammā bhāvetabbā. Dosassa… mohassa… kodhassa… upanāhassa… makkhassa… paḷāsassa… issāya… macchariyassa… māyāya… sāṭheyyassa… thambhassa… sārambhassa… mānassa… atimānassa … madassa… pamādassa abhiññāya… pariññāya… parikkhayāya… pahānāya… khayāya… vayāya… virāgāya… nirodhāya… cāgāya… paṭinissaggāya pañca dhammā bhāvetabbā.

“Katame pañca? Saddhābalaṃ, vīriyabalaṃ, satibalaṃ, samādhibalaṃ, paññābalaṃ – pamādassa, bhikkhave, paṭinissaggāya ime pañca dhammā bhāvetabbā”ti.

Rāgapeyyālaṃ niṭṭhitaṃ.

Tassuddānaṃ –

Abhiññāya pariññāya parikkhayāya,

Pahānāya khayāya vayena ca;

Virāganirodhā cāgañca,

Paṭinissaggo ime dasāti.

Pañcakanipāto niṭṭhito.

Tatridaṃ vagguddānaṃ –

Sekhabalaṃ balañceva, pañcaṅgikañca sumanaṃ;

Muṇḍanīvaraṇañca saññañca, yodhājīvañca aṭṭhamaṃ;

Theraṃ kakudhaphāsuñca, andhakavindadvādasaṃ;

Gilānarājatikaṇḍaṃ, saddhammāghātupāsakaṃ;

Araññabrāhmaṇañceva, kimilakkosakaṃ tathā;

Dīghācārāvāsikañca, duccaritūpasampadanti.

Pañcakanipātapāḷi niṭṭhitā.

☸---------------------------------------------------------------------

了知瞋等八四四经

一 “比丘们！为了遍知贪、为了灭尽它、为了断除它、为了耗尽它、为了消退它、为了离贪、为了息灭它、为了舍弃它、为了放舍它，

应当修习这五法。……为了完全了知瞋……痴……忿……恨……覆……恼……嫉……悭

……诳……谄……傲……怒……慢……过慢……骄……为了完全了知放逸、为了遍知它、为了灭尽

它、为了断除它、为了耗尽它、为了消退它、为了离贪、为了息灭它、为了舍弃它、为了放舍它，应当修习这五法。”

摄颂：

为了完全了知、遍知、灭尽、断除、耗尽、消退、

离贪、息灭、舍弃、放舍，这些共有十种。

于是，此品的摄颂：

学力、力、五支、须摩那、

文荼王、盖、想、第八的战士、

长老、迦俱陀、安稳住、第十二的安陀迦频陀、

病、王、底甘达、正法、嫌恨、优婆塞、

阿兰若、婆罗门、金毗罗、骂詈者、

长部行、住所、恶行、近圆戒。

五集 终。

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 6.1-54)/1.1 Āhuneyyavagga 应请品 (AN 6.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.1 Paṭhamaāhuneyyasutta 应请之一 (AN 6.1)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

Namo tassa bhagavato arahato sammāsambuddhassa

Aṅguttaranikāyo

Chakkanipātapāḷi

1. Paṭhamapaṇṇāsakaṃ

1. Āhuneyyavaggo

1. Paṭhamaāhuneyyasuttaṃ

1. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Chahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa. Katamehi chahi [dī. ni. 3.328; paṭi. ma. 3.17]? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Sotena saddaṃ sutvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Ghānena gandhaṃ ghāyitvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Jivhāya raṃ sāyitvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Kāyena phoṭṭhabbaṃ phusitvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Manasā dhammaṃ viññā neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā”ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti. Paṭhamaṃ.

☸---------------------------------------------------------------------

六 集

第一 之五十

第一 应请品

一 应请之一

一 我是这样听说的：一时，世尊住在舍卫国的祇树给孤独园。

在那里，世尊对比丘们说：“比丘们！”那些比丘回答世尊：“是的，大德！”

世尊说：——

二 “比丘们！具备六法的比丘，是值得供养者（āhuneyyo）、是值得款待者（pāhuneyyo）、是值得布施者（dakkhiṇeyyo）、是值得合掌者（añjalikaraṇīyo）、是世间无上的福田（anuttaraṃ puññakkhettaṃ lokassa）。是哪六法呢？

三 比丘们！在此，有比丘用眼看到色后，既不欢喜，也不忧愁，保持舍心，具念、正知而住；用

耳听到声后……用鼻嗅到香后……用舌尝到味后……用身接触到所触后……用意认识到法后，既不

欢喜，也不忧愁，保持舍心，具念、正知而住。

比丘们！具备这六法的比丘，是值得供养者、是值得款待者、是值得布施者、是值得合掌者、是世

间无上的福田。”

世尊这样说后，那些比丘听了世尊的话，欢喜地接受了。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 6.1-54)/1.1 Āhuneyyavagga 应请品 (AN 6.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.2 Dutiyaāhuneyyasutta 应请之二 (AN 6.2)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyaāhuneyyasuttaṃ

2. “Chahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassa. Katamehi chahi [dī. ni. 3.356]? Idha, bhikkhave, bhikkhu anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasati [parāmasati (ka.)] parimajjati; yāva brahmalokāpi kāyena vasaṃ vatteti.

“Dibbāya, sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti – dibbe ca mānuse ca, ye dūre santike ca.

“Parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti. Sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajānāti, vītarāgaṃ vā cittaṃ…pe… sadosaṃ vā cittaṃ… vītadosaṃ vā cittaṃ… samohaṃ vā cittaṃ… vītamohaṃ vā cittaṃ… saṃkhittaṃ vā cittaṃ… vikkhittaṃ vā cittaṃ… mahaggataṃ vā cittaṃ… amahaggataṃ vā cittaṃ… sauttaraṃ vā cittaṃ… anuttaraṃ vā cittaṃ… samāhitaṃ vā cittaṃ… asamāhitaṃ vā cittaṃ… vimuttaṃ vā cittaṃ… avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajānāti.

“Anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe…. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

“Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.

“Āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.

“Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassā”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

二 应请之二

一 “比丘们！具备六法的比丘，是值得供养者……乃至……是世间无上的福田。是哪六法

呢？

二 比丘们！在此，有比丘体验各种神通：从一个变成多个，从多个变成一个；显现、隐藏；

穿墙、穿壁、穿山，毫无阻碍，如同在虚空中；在大地中出没，如同在水中；在水上行

走而不沉没，如同在地上；在空中盘腿而行，如同有翅膀的鸟；他用手触摸、抚摸这如此

大神通、大威力的日月；甚至能用身体到达梵天世界。

三 他以清净、超人的天耳界，能听到远近的天界和人间的两种声音。

四 他以自己的心了知其他有情、其他个人的心：了知有贪的心为‘有贪的心’，了知离贪的心

……了知有瞋的心……了知离瞋的心……了知有痴的心……了知离痴的心……了知收缩的心……了知散乱的心……

了知广大的心……了知不广大的心……了知有上的心……了知无上的心……了知得定的心……了知未得定的心……了知解

脱的心……了知未解脱的心为‘未解脱的心’。

五 他回忆起种种过去的住处（生命），例如：一生、二生、三生、四生、五生、十生、二十生、三十

生、四十生、五十生、一百生、一千生、十万生，许多坏劫、许多成劫、许多成坏劫者——‘我

曾在那里，有这样的名，这样的姓，这样的外貌，吃这样的食物，感受这样的苦乐，有这样的寿

限；从那里死后，生到这里。’像这样，他回忆起种种过去住处的具体形象和细节。

六 他以清净、超人的天眼，看见有情们的死亡、再生，了知他们根据自己的业而有低劣、优胜、美、丑、幸运、不幸。谓：‘这些有情，确实具足身恶行、具足语恶行、具足意恶行，诽谤圣者、

心怀邪见、执持邪见的行为，他们在身体败坏、死亡之后，生到恶处、恶趣、险难处、地狱。’或者：‘这

些有情，确实具足身善行、具足语善行、具足意善行，不诽谤圣者、心怀正见、执持正见

的行为，他们在身体败坏、死亡之后，生到善趣、天界。’像这样，他以清净、超人的天眼看见有情们的死亡、再生、

低劣、优胜、美、丑、幸运、不幸，了知有情们随其业而投生。他通过灭尽诸漏，无漏的心解脱、

慧解脱，已于现法自己证知、作证、达到并安住。

比丘们！具备这些六法的比丘，是值得供养者……乃至……是世间无上的福田。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 6.1-54)/1.1 Āhuneyyavagga 应请品 (AN 6.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.3 Indriyasutta 六根 (AN 6.3)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Indriyasuttaṃ

3. “Chahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassa. Katamehi chahi? Saddhindriyena, vīriyindriyena, satindriyena, samādhindriyena, paññindriyena, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

三 六根

一 “比丘们！具备六法的比丘，是值得供养者、……乃至……是世间无上的福田。是哪六法

呢？

二 即：信根、精进根、念根、定根、慧根。并且，他通过灭尽诸漏，就在现世中，自己证知、作证、达到并安住于无漏的心解脱、慧

解脱。

比丘们！具备这六法的比丘，是值得供养者、是值得款待者、是值得布施者、是值得合掌者、是世间

无上的福田。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 6.1-54)/1.1 Āhuneyyavagga 应请品 (AN 6.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.4 Balasutta 六力 (AN 6.4)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Balasuttaṃ

4. “Chahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassa. Katamehi chahi? Saddhābalena, vīriyabalena, satibalena, samādhibalena, paññābalena, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassā”ti. Catutthaṃ.

☸---------------------------------------------------------------------

四 六力

一 “比丘们！具备六法的比丘，是值得供养者、……乃至……是世间无上的福田。是哪六法

呢？

二 即：信力、精进力、念力、定力、慧力。并且，他通过灭尽诸漏，就在现世中，自己证知、作证、达到并安住于无漏的心解脱、慧

解脱。

比丘们！具备这六法的比丘，是值得供养者、……乃至……是世间无上的福田。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 6.1-54)/1.1 Āhuneyyavagga 应请品 (AN 6.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.5 Paṭhamaājānīyasutta 良马之一 (AN 6.5)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Paṭhamaājānīyasuttaṃ

5. “Chahi, bhikkhave, aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅgantveva saṅkhaṃ gacchati.

“Katamehi chahi? Idha, bhikkhave, rañño bhadro assājānīyo khamo hoti rūpānaṃ, khamo saddānaṃ, khamo gandhānaṃ, khamo rasānaṃ, khamo phoṭṭhabbānaṃ, vaṇṇasampanno ca hoti. Imehi kho, bhikkhave, chahi aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅgantveva saṅkhaṃ gacchati.

“Evamevaṃ kho, bhikkhave, chahi dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassa. Katamehi chahi? Idha, bhikkhave, bhikkhu khamo hoti rūpānaṃ, khamo saddānaṃ, khamo gandhānaṃ, khamo rasānaṃ, khamo phoṭṭhabbānaṃ, khamo dhammānaṃ. Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassā”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

五 良马之一

一 “比丘们！具备六种特质的国王的良种马，适合于国王，堪为国王所用，可称为国王的要素（肢体）。是哪六种呢？

二 比丘们！在此，国王的良种马能忍耐色、能忍耐声、能忍耐香、能忍耐味、能忍耐触，并且具有美好的外形（vaṇṇasampanno）。

比丘们！具备这六种特质的国王的良种马，适合于国王，堪为国王所用，可称为国王的要素（肢体）。

比丘们！正是这样，具备六法的比丘，是值得供养者、……乃至……是世间无上的福田。是哪六法呢？

二 比丘们！在此，有比丘能忍耐色、能忍耐声、能忍耐香、能忍耐味、能忍耐触、能忍耐法（精神对象）。

比丘们！具备这六法的比丘，是值得供养者、……乃至……是世间无上的福田。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 6.1-54)/1.1 Āhuneyyavagga 应请品 (AN 6.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.6 Dutiyaājānīyasutta 良马之二 (AN 6.6)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Dutiyaājānīyasuttaṃ

6. “Chahi, bhikkhave, aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅgantveva saṅkhaṃ gacchati. Katamehi chahi? Idha, bhikkhave, rañño bhadro assājānīyo khamo hoti rūpānaṃ, khamo saddānaṃ, khamo gandhānaṃ, khamo rasānaṃ, khamo phoṭṭhabbānaṃ, balasampanno ca hoti. Imehi kho, bhikkhave, chahi aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅgantveva saṅkhaṃ gacchati.

“Evamevaṃ kho, bhikkhave, chahi dhammehi samannāgato bhikkhu āhuneyyo…pe… anuttaraṃ puññakkhettaṃ lokassa. Katamehi chahi? Idha, bhikkhave, bhikkhu khamo hoti rūpānaṃ …pe… khamo dhammānaṃ. Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassā”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

六 良马之二

一 “比丘们！具备六种特质的国王的良种马，适合于国王，堪为国王所用，可称为国王的要素（肢体）。是哪六种呢？

二 比丘们！在此，国王的良种马能忍耐色、能忍耐声、能忍耐香、能忍耐味、能忍耐触，并且具有力量（balasampanno）。

比丘们！具备这六种特质的国王的良种马，适合于国王，堪为国王所用，可称为国王的要素（肢体）。

比丘们！正是这样，具备六法的比丘，是值得供养者、……乃至……是世间无上的福田。是哪六法呢？

三 比丘们！在此，有比丘能忍耐色、能忍耐声、能忍耐香、能忍耐味、能忍耐触、能忍耐法（精神对象）。

比丘们！具备这六法的比丘，是值得供养者、……乃至……是世间无上的福田。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 6.1-54)/1.1 Āhuneyyavagga 应请品 (AN 6.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.7 Tatiyaājānīyasutta 良马之三 (AN 6.7)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Tatiyaājānīyasuttaṃ

7. “Chahi, bhikkhave, aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅgantveva saṅkhaṃ gacchati. Katamehi chahi? Idha, bhikkhave, rañño bhadro assājānīyo khamo hoti rūpānaṃ, khamo saddānaṃ, khamo gandhānaṃ, khamo rasānaṃ, khamo phoṭṭhabbānaṃ, javasampanno ca hoti. Imehi kho, bhikkhave, chahi aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅgantveva saṅkhaṃ gacchati.

“Evamevaṃ kho, bhikkhave, chahi dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassa. Katamehi chahi? Idha, bhikkhave, bhikkhu khamo hoti rūpānaṃ…pe… khamo dhammānaṃ. Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassā”ti. Sattamaṃ.

☸---------------------------------------------------------------------

七 良马之三

一 “比丘们！具备六种特质的国王的良种马，适合于国王，堪为国王所用，可称为国王的要素（肢体）。是哪六种呢？

二 比丘们！在此，国王的良种马能忍耐色、能忍耐声、能忍耐香、能忍耐味、能忍耐触，并且具有速度（javasampanno）。

比丘们！具备这六种特质的国王的良种马，适合于国王，堪为国王所用，可称为国王的要素（肢体）。

比丘们！正是这样，具备六法的比丘，是值得供养者、……乃至……是世间无上的福田。是哪六法呢？

三 比丘们！在此，有比丘能忍耐色……乃至……能忍耐法（精神对象）。

比丘们！具备这六法的比丘，是值得供养者、……乃至……是世间无上的福田。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 6.1-54)/1.1 Āhuneyyavagga 应请品 (AN 6.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.8 Anuttariyasutta 六无上 (AN 6.8)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Anuttariyasuttaṃ

8. [dī. ni. 3.327] “Chayimāni, bhikkhave, anuttariyāni. Katamāni cha? Dassanānuttariyaṃ, savanānuttariyaṃ, lābhānuttariyaṃ, sikkhānuttariyaṃ, pāricariyānuttariyaṃ, anussatānuttariyaṃ – imāni kho, bhikkhave, cha anuttariyānī”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

八 六无上

一 “比丘们！有这六种无上。是哪六种呢？

二 即：见无上（dassanānuttariyaṃ）、闻无上（savanānuttariyaṃ）、利得无上（lābhānuttariyaṃ）、学无上（sikkhānuttariyaṃ）、行持无上（pāricariyānuttariyaṃ）、忆念无上（anussatānuttariyaṃ）。

比丘们！这就是六种无上。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 6.1-54)/1.1 Āhuneyyavagga 应请品 (AN 6.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.9 Anussatiṭṭhānasutta 六随念 (AN 6.9)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Anussatiṭṭhānasuttaṃ

9. [dī. ni. 3.327] “Chayimāni, bhikkhave, anussatiṭṭhānāni. Katamāni cha? Buddhānussati, dhammānussati, saṅghānussati, sīlānussati, cāgānussati, devatānussati – imāni kho, bhikkhave, cha anussatiṭṭhānānī”ti. Navamaṃ.

☸---------------------------------------------------------------------

九 六随念

一 “比丘们！有这六种随念住（anussatiṭṭhānāni）。是哪六种呢？

二 即：佛随念（Buddhānussati）、法随念（Dhammānussati）、僧随念（Saṅghānussati）、戒随念（Sīlānussati）、舍随念（Cāgānussati）、天随念（Devatānussati）。

比丘们！这就是六种随念住。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.9.4 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 6.1-54)/1.1 Āhuneyyavagga 应请品 (AN 6.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.10 Mahānāmasutta 释氏摩诃男 (AN 6.10)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Mahānāmasuttaṃ

释氏摩诃男经

☆ 一切证得圣果的圣弟子，随时所保持的现法乐住状态（就是） ➾

➊ 随时念佛；➋ 随时念法；➌ 随时念僧；

➍ 随时念戒；➎ 随时念施；➏ 随时念天。

10. Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme.

一时，世尊住在释迦族迦毗罗卫城的尼拘律园。

Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami;

那时，释迦族的摩诃男来到世尊那里。

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

到了之后，顶礼世尊，坐在一旁。

Ekamantaṃ nisinno, kho mahānāmo sakko bhagavantaṃ etadavoca –

坐在一旁的释迦族摩诃男对世尊说：

“yo so, bhante, ariyasāvako āgataphalo viññātasāsano, so katamena vihārena bahulaṃ viharatī”ti?

“大德！那证得圣果、了知教法的圣弟子，通常以哪种状态安住呢？”

“Yo so, mahānāma, ariyasāvako āgataphalo viññātasāsano, so iminā vihārena bahulaṃ viharati.

“摩诃男！那证得圣果、了知教法的圣弟子，通常以此状态安住：

第一章 ✫ 随时念佛

[a. ni. 11.11] Idha, mahānāma, ariyasāvako tathāgataṃ anussarati –

摩诃男！在此，圣弟子随念如来：

‘itipi so bhagavā ⑴ arahaṃ ⑵ sammāsambuddho ⑶ vijjācaraṇasampanno ⑷ sugato ⑸ lokavidū ⑹ anuttaro ⑺ purisadammasārathi ⑻ satthā devamanussānaṃ ⑼ buddho, ⑽ bhagavā’ti.

‘确实，那位世尊是(1) 阿罗汉、(2) 正等觉者、(3) 明行具足者、(4) 善逝、(5) 世间解、(6) 无上士、(7) 调御丈夫、(8) 天人师、(9) 佛陀、(10) 世尊。’

Yasmiṃ, mahānāma, samaye ariyasāvako tathāgataṃ anussarati nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti tathāgataṃ ārabbha.

摩诃男！当圣弟子随念如来时，那时他的心不被贪欲占据，不被瞋恚占据，不被愚痴占据；那时他的心是朝向如来的正直之心。

Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati.

进而，摩诃男！心正直的圣弟子获得义的启发（atthavedaṃ）、获得法的启发（dhammavedaṃ），获得与法相连的喜悦（pāmojjaṃ）。喜悦者生起轻安（pīti），心怀轻安者身体宁静（passambhati），身体宁静者感受快乐（sukhaṃ），快乐者的心得到安定（samādhiyati）。

Ayaṃ vuccati, mahānāma – ‘ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotaṃ samāpanno buddhānussatiṃ bhāveti’.

摩诃男！这被称为：‘圣弟子在不平等的众生中安住于平等，在有恼害的众生中安住于无恼害，进入正法之流，修习佛随念。’

第二章 ✫ 随时念法

Puna caparaṃ, mahānāma, ariyasāvako dhammaṃ anussarati –

再者，摩诃男！圣弟子随念法：

‘svākkhāto bhagavatā ⑴ dhammo sandiṭṭhiko ⑵ akāliko ⑶ ehipassiko ⑷ opaneyyiko ⑸ paccattaṃ veditabbo viññūhī’ti.

‘世尊善说的法是：(1) 当下可见的（sandiṭṭhiko）、(2) 不受时间限制的（akāliko）、(3) 来即能见的（ehipassiko）、(4) 导向（涅槃）的（opaneyyiko）、(5) 智者各自能证知的（paccattaṃ veditabbo viññūhi）。’

Yasmiṃ, mahānāma, samaye ariyasāvako dhammaṃ anussarati nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti dhammaṃ ārabbha.

摩诃男！当圣弟子随念法时，那时他的心不被贪欲占据，不被瞋恚占据，不被愚痴占据；那时他的心是朝向法的正直之心。

Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhita pāmojjaṃ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati.

进而，摩诃男！心正直的圣弟子获得义的启发、获得法的启发，获得与法相连的喜悦。喜悦者生起轻安，心怀轻安者身体宁静，身体宁静者感受快乐，快乐者的心得到安定。

Ayaṃ vuccati, mahānāma – ‘ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotaṃ samāpanno dhammānussatiṃ bhāveti’.

摩诃男！这被称为：‘圣弟子在不平等的众生中安住于平等，在有恼害的众生中安住于无恼害，进入正法之流，修习法随念。’

第三章 ✫ 随时念僧

Puna caparaṃ, mahānāma, ariyasāvako saṅghaṃ anussarati –

再者，摩诃男！圣弟子随念僧：

‘⑴ suppaṭipanno bhagavato sāvakasaṅgho, ⑵ ujuppaṭipanno bhagavato sāvakasaṅgho, ⑶ ñāyappaṭipanno bhagavato sāvakasaṅgho, ⑷ sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ ⑸ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho ⑹ āhuneyyo ⑺ pāhuneyyo ⑻ dakkhiṇeyyo ⑼ añjalikaraṇīyo ⑽ anuttaraṃ puññakkhettaṃ lokassā’ti.

‘世尊的弟子僧团是：(1) 善于行道的，(2) 正直行道的，(3) 如理行道的，(4) 和敬行道的，即这 ⑸ 四双八辈行者。世尊的这弟子僧团是 ⑹ 值得供养者、⑺ 值得款待者、⑻ 值得布施者、⑼ 值得合掌礼敬者、⑽ 世间无上的福田。’

Yasmiṃ, mahānāma, samaye ariyasāvako saṅghaṃ anussarati nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti saṅghaṃ ārabbha.

摩诃男！当圣弟子随念僧时，那时他的心不被贪欲占据，不被瞋恚占据，不被愚痴占据；那时他的心是朝向僧的正直之心。

Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati.

进而，摩诃男！心正直的圣弟子获得义的启发、获得法的启发，获得与法相连的喜悦。喜悦者生起轻安，心怀轻安者身体宁静，身体宁静者感受快乐，快乐者的心得到安定。

Ayaṃ vuccati, mahānāma – ‘ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotaṃ samāpanno saṅghānussatiṃ bhāveti’.

摩诃男！这被称为：‘圣弟子在不平等的众生中安住于平等，在有恼害的众生中安住于无恼害，进入正法之流，修习僧随念。’

第四章 ✫ 随时念戒

Puna caparaṃ, mahānāma, ariyasāvako attano sīlāni anussarati ⑴ akhaṇḍāni ⑵ acchiddāni ⑶ asabalāni ⑷ akammāsāni ⑸ bhujissāni ⑹ viññuppasatthāni ⑺ aparāmaṭṭhāni ⑻ samādhisaṃvattanikāni.

再者，摩诃男！圣弟子随念自己的戒行：‘(1) 不残破、(2) 不穿漏、(3) 无污点、(4) 无斑驳、(5) 使人自在、(6) 为智者所称赞、(7) 不被执取、(8) 导向禅定。’

Yasmiṃ, mahānāma, samaye ariyasāvako sīlaṃ anussarati nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti sīlaṃ ārabbha.

摩诃男！当圣弟子随念戒行时，那时他的心不被贪欲占据，不被瞋恚占据，不被愚痴占据；那时他的心是朝向戒行的正直之心。

Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati.

进而，摩诃男！心正直的圣弟子获得义的启发、获得法的启发，获得与法相连的喜悦。喜悦者生起轻安，心怀轻安者身体宁静，身体宁静者感受快乐，快乐者的心得到安定。

Ayaṃ vuccati, mahānāma – ‘ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotaṃ samāpanno sīlānussatiṃ bhāveti’.

摩诃男！这被称为：‘圣弟子在不平等的众生中安住于平等，在有恼害的众生中安住于无恼害，进入正法之流，修习戒随念。’

第五章 ✫ 随时念施

Puna caparaṃ, mahānāma, ariyasāvako attano cāgaṃ anussarati –

再者，摩诃男！圣弟子随念自己的布施：

‘lābhā vata me, suladdhaṃ vata me! Yohaṃ maccheramalapariyuṭṭhitāya pajāya vigatamalamaccherena cetasā agāraṃ ajjhāvasāmi muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato’ti.

‘啊，我真有利益！啊，我真获得了善利！我在被悭吝污垢占据的众生中，以离悭吝污垢之心住家，自由布施，伸手大方，乐于放舍，有求必应，乐于分享布施。’

Yasmiṃ, mahānāma, samaye ariyasāvako cāgaṃ anussarati nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti cāgaṃ ārabbha.

摩诃男！当圣弟子随念布施时，那时他的心不被贪欲占据，不被瞋恚占据，不被愚痴占据；那时他的心是朝向布施的正直之心。

Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati.

进而，摩诃男！心正直的圣弟子获得义的启发、获得法的启发，获得与法相连的喜悦。喜悦者生起轻安，心怀轻安者身体宁静，身体宁静者感受快乐，快乐者的心得到安定。

Ayaṃ vuccati, mahānāma – ‘ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotaṃ samāpanno cāgānussatiṃ bhāveti’.

摩诃男！这被称为：‘圣弟子在不平等的众生中安住于平等，在有恼害的众生中安住于无恼害，进入正法之流，修习舍随念（布施随念）。’

第六章 ✫ 随时念天

Puna caparaṃ, mahānāma, ariyasāvako devatānussatiṃ bhāveti –

再者，摩诃男！圣弟子修天随念：

‘santi devā cātumahārājikā [cātummahārājikā (sī. syā. kaṃ. pī.)],

‘有四大王天、

santi devā tāvatiṃsā,

有三十三天、

santi devā yāmā,

有夜摩天、

santi devā tusitā,

有兜率天、

santi devā nimmānaratino,

有化乐天、

santi devā paranimmitavasavattino,

有他化自在天、

santi devā brahmakāyikā,

有梵身天、

santi devā tatuttari [tatuttariṃ (sī. syā. kaṃ. pī.), taduttari (ka.) a. ni. 6.25; visuddhi. 1.162 passitabbaṃ].

还有超越其上的天。

Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tattha upapannā [tattha uppannā (sī.), tatthūpapannā (syā. kaṃ.), tatthupapannā (a. ni. 3.71)], mayhampi tathārūpā saddhā saṃvijjati.

➊ 那些天人具备了那样的信，从这里死去后投生到那里，我也同样具备那样的信；

Yathārūpena sīlena samannāgatā tā devatā ito cutā tattha upapannā, mayhampi tathārūpaṃ sīlaṃ saṃvijjati.

➋ 那些天人具备了那样的戒，从这里死去后投生到那里，我也同样具备那样的戒；

Yathārūpena sutena samannāgatā tā devatā ito cutā tattha upapannā, mayhampi tathārūpaṃ sutaṃ saṃvijjati.

➌ 那些天人具备了那样的闻（多闻），从这里死去后投生到那里，我也同样具备那样的闻；

Yathārūpena cāgena samannāgatā tā devatā ito cutā tattha upapannā, mayhampi tathārūpo cāgo saṃvijjati.

➍ 那些天人具备了那样的舍（布施），从这里死去后投生到那里，我也同样具备那样的舍；

Yathārūpāya paññāya samannāgatā tā devatā ito cutā tattha upapannā, mayhampi tathārūpā paññā saṃvijjatī’ti.

➎ 那些天人具备了那样的慧，从这里死去后投生到那里，我也同样具备那样的慧。’

Yasmiṃ, mahānāma, samaye ariyasāvako attano ca tāsañca devatānaṃ saddhañca sīlañca sutañca cāgañca paññañca anussarati

摩诃男！当圣弟子随念自己和那些天人的➊ 信、➋ 戒、➌ 闻、➍ 舍、➎ 慧时，

nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti tā devatā ārabbha.

那时他的心不被贪欲占据，不被瞋恚占据，不被愚痴占据；那时他的心是朝向那些天人的正直之心。

Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati.

进而，摩诃男！心正直的圣弟子获得义的启发、获得法的启发，获得与法相连的喜悦。喜悦者生起轻安，心怀轻安者身体宁静，身体宁静者感受快乐，快乐者的心得到安定。

Ayaṃ vuccati, mahānāma – ‘ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya [sabyāpajjhāya… abyāpajjho (ka.)] pajāya abyāpajjo [sabyāpajjhāya… abyāpajjho (ka.)] viharati, dhammasotaṃ samāpanno devatānussatiṃ bhāveti’”.

摩诃男！这被称为：‘圣弟子在不平等的众生中安住于平等，在有恼害的众生中安住于无恼害，进入正法之流，修习天随念。’”

Yo so, mahānāma, ariyasāvako āgataphalo viññātasāsano, so iminā vihārena bahulaṃ viharatī”ti.

摩诃男！那证得圣果、了知教法的圣弟子，通常就以此状态安住。”

Dasamaṃ.

第十经终

（释氏摩诃男经 ～应请品‧第十经终）

～《增支部经典‧六集‧初五十经篇‧应请品‧Mahānāmasutta 释氏摩诃男经》(AN 6.10)

Āhuneyyavaggo paṭhamo.

应请品第一 终

（应请品 ～初五十经篇‧第一品终）

Tassuddānaṃ –

此品摄颂：

Dve āhuneyyā indriya,

（一）应请之一、（二）应请之二、（三）六根、

balāni tayo ājānīyā;

（四）六力、（五）良马之一、（六）良马之二、（七）良马之三、

Anuttariya anussatī,

（八）六无上、（九）六随念、

mahānāmena te dasāti.

（十）摩诃男。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 6.1-54)/1.2 Sāraṇīyavagga 可念品 (AN 6.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.1 Paṭhamasāraṇīyasutta 六可念法之一 (AN 6.11)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Sāraṇīyavaggo

1. Paṭhamasāraṇīyasuttaṃ

11. “Chayime, bhikkhave, dhammā sāraṇīyā [sārāṇīyā (sī. syā. kaṃ. pī.)]. Katame cha? Idha, bhikkhave, bhikkhuno mettaṃ kāyakammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca, ayampi dhammo sāraṇīyo.

“Puna caparaṃ, bhikkhave, bhikkhuno mettaṃ vacīkammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca, ayampi dhammo sāraṇīyo.

“Puna caparaṃ, bhikkhave, bhikkhuno mettaṃ manokammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca, ayampi dhammo sāraṇīyo.

“Puna caparaṃ, bhikkhave, bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇabhogī, ayampi dhammo sāraṇīyo.

“Puna caparaṃ, bhikkhave, bhikkhu yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni tathārūpehi sīlehi sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca, ayampi dhammo sāraṇīyo.

“Puna caparaṃ, bhikkhave, bhikkhu yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca, ayampi dhammo sāraṇīyo. Ime kho, bhikkhave, cha dhammā sāraṇīyā”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第二 可念品

十一 六可念法之一

一 “诸比丘！这些是六种可忆念的法。是哪六种呢？

二 诸比丘！在此世间，有比丘对于同修行者，无论是公开还是私下，都表现出慈爱的身业行为，这也是可忆念的法。

三 再者，诸比丘！有比丘对于同修行者，无论是公开还是私下，都表现出慈爱的语业言语，这也是可忆念的法。

四 再者，诸比丘！有比丘对于同修行者，无论是公开还是私下，都表现出慈爱的意业心念，这也是可忆念的法。

五 再者，诸比丘！有比丘将那些如法、依循正法所得的利养，哪怕只是钵中所得的那一点点，都与持戒的同修行者平等分享、共同受用，不会独自分享，这也是可忆念的法。

六 再者，诸比丘！有比丘对于那些无缺损、无瑕疵、无斑点、无污秽、带来自由、为智者称赞、不执取、有助于得定的戒律，以这些戒律，无论是公开还是私下，都与同修行者共同遵守同样的戒律而共住，这也是可忆念的法。

七 再者，诸比丘！有比丘对于那能引导至出离的圣见，能引生正见直至苦的完全灭尽，以这种见解，无论是公开还是私下，都与同修行者拥有共同的见解而共住，这也是可忆念的法。

诸比丘！这六种法，就是可忆念的法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 6.1-54)/1.2 Sāraṇīyavagga 可念品 (AN 6.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.2 Dutiyasāraṇīyasutta 六可念法之二 (AN 6.12)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyasāraṇīyasuttaṃ

12. “Chayime, bhikkhave, dhammā sāraṇīyā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattanti. Katame cha? Idha, bhikkhave, bhikkhuno mettaṃ kāyakammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

“Puna caparaṃ, bhikkhave, bhikkhuno mettaṃ vacīkammaṃ paccupaṭṭhitaṃ hoti…pe… mettaṃ manokammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

“Puna caparaṃ, bhikkhave, bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇabhogī, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

“Puna caparaṃ, bhikkhave, bhikkhu yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni tathārūpehi sīlehi sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

“Puna caparaṃ, bhikkhave, bhikkhu yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. Ime kho, bhikkhave, cha dhammā sāraṇīyā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattantī”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

十二 六可念法之二

一 “诸比丘！这六种法，能使人忆念、能引生喜爱、能引生尊重、能带来摄受、能导致无诤、和合、趋向于同一目标。是哪六种呢？

二 诸比丘！在此世间，有比丘对于同修行者，无论是公开还是私下，都表现出慈爱的身业行为，这是能使人忆念、能引生喜爱、能引生尊重、能带来摄受、能导致无诤、和合、趋向于同一目标的法。

三 再者，诸比丘！有比丘……表现出慈爱的语业言语……乃至……对于同修行者，无论是公开还是私下，都表现出慈爱的意业心念，这是能使人忆念、能引生喜爱、能引生尊重、能带来摄受、能导致无诤、和合、趋向于同一目标的法。

四 再者，诸比丘！有比丘将那些如法、依循正法所得的利养，哪怕只是钵中所得的那一点点，都与持戒的同修行者平等分享、共同受用，不会独自分享，这也是能使人忆念、能引生喜爱、能引生尊重、能带来摄受、能导致无诤、和合、趋向于同一目标的法。

五 再者，诸比丘！有比丘对于那些无缺损、无瑕疵、无斑点、无污秽、带来自由、为智者称赞、不执取、有助于得定的戒律，以这些戒律，无论是公开还是私下，都与同修行者共同遵守同样的戒律而共住，这是能使人忆念、能引生喜爱、能引生尊重、能带来摄受、能导致无诤、和合、趋向于同一目标的法。

六 再者，诸比丘！有比丘对于那能引导至出离的圣见，能引生正见直至苦的完全灭尽，以这种见解，无论是公开还是私下，都与同修行者拥有共同的见解而共住，这是能使人忆念、能引生喜爱、能引生尊重、能带来摄受、能导致无诤、和合、趋向于同一目标的法。

诸比丘！这六种法，就是能使人忆念、能引生喜爱、能引生尊重、能带来摄受、能导致无诤、和合、趋向于同一目标的法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 6.1-54)/1.2 Sāraṇīyavagga 可念品 (AN 6.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.3 Nissāraṇīyasutta 六出离界 (AN 6.13)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Nissāraṇīyasuttaṃ

13. “Chayimā, bhikkhave, nissāraṇīyā dhātuyo. Katamā cha? Idha, bhikkhave, bhikkhu evaṃ vadeyya – ‘mettā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā; atha ca pana me byāpādo cittaṃ pariyādāya tiṭṭhatī’ti. So ‘mā hevan’tissa vacanīyo – ‘māyasmā, evaṃ avaca; mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya. Aṭṭhānametaṃ, āvuso, anavakāso yaṃ mettāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya; atha ca panassa byāpādo cittaṃ pariyādāya ṭhassati [ṭhassatīti (sabbattha) dī. ni. 3.326 passitabbaṃ], netaṃ ṭhānaṃ vijjati. Nissaraṇañhetaṃ, āvuso, byāpādassa yadidaṃ mettācetovimuttī’”ti [mettācetovimutti (sabbattha)].

“Idha pana, bhikkhave, bhikkhu evaṃ vadeyya – ‘karuṇā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā; atha ca pana me vihesā cittaṃ pariyādāya tiṭṭhatī’ti. So ‘mā hevan’tissa vacanīyo – ‘māyasmā, evaṃ avaca; mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya. Aṭṭhānametaṃ, āvuso, anavakāso yaṃ karuṇāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya; atha ca panassa vihesā cittaṃ pariyādāya ṭhassati, netaṃ ṭhānaṃ vijjati. Nissaraṇañhetaṃ, āvuso, vihesāya yadidaṃ karuṇācetovimuttī’”ti.

“Idha pana, bhikkhave, bhikkhu evaṃ vadeyya – ‘muditā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā; atha ca pana me arati cittaṃ pariyādāya tiṭṭhatī’ti. So ‘mā hevan’tissa vacanīyo – ‘māyasmā, evaṃ avaca; mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya. Aṭṭhānametaṃ, āvuso, anavakāso yaṃ muditāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya; atha ca panassa arati cittaṃ pariyādāya ṭhassati, netaṃ ṭhānaṃ vijjati. Nissaraṇañhetaṃ, āvuso, aratiyā yadidaṃ muditācetovimuttī’”ti.

“Idha pana, bhikkhave, bhikkhu evaṃ vadeyya – ‘upekkhā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā; atha ca pana me rāgo cittaṃ pariyādāya tiṭṭhatī’ti. So ‘mā hevan’tissa vacanīyo – ‘māyasmā, evaṃ avaca; mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya. Aṭṭhānametaṃ, āvuso, anavakāso yaṃ upekkhāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya; atha ca panassa rāgo cittaṃ pariyādāya ṭhassati, netaṃ ṭhānaṃ vijjati. Nissaraṇañhetaṃ, āvuso, rāgassa yadidaṃ upekkhācetovimuttī’”ti.

“Idha pana, bhikkhave, bhikkhu evaṃ vadeyya – ‘animittā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā; atha ca pana me nimittānusāri viññāṇaṃ hotī’ti. So ‘mā hevan’tissa vacanīyo – ‘māyasmā, evaṃ avaca; mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya. Aṭṭhānametaṃ, āvuso, anavakāso yaṃ animittāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya; atha ca panassa nimittānusāri viññāṇaṃ bhavissati, netaṃ ṭhānaṃ vijjati. Nissaraṇañhetaṃ, āvuso, sabbanimittānaṃ yadidaṃ animittācetovimuttī’”ti.

“Idha pana bhikkhave, bhikkhu evaṃ vadeyya – ‘asmīti kho me vigataṃ [vigate (syā.)], ayamahamasmīti ca [ayaṃ cakāro dī. ni. 3.326 natthi] na samanupassāmi; atha ca pana me vicikicchākathaṃkathāsallaṃ cittaṃ pariyādāya tiṭṭhatī’ti. So ‘mā hevan’tissa vacanīyo – ‘māyasmā, evaṃ avaca; mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya. Aṭṭhānametaṃ, āvuso, anavakāso yaṃ asmīti vigate ayamahamasmīti ca na samanupassato; atha ca panassa vicikicchākathaṃkathāsallaṃ cittaṃ pariyādāya ṭhassati, netaṃ ṭhānaṃ vijjati. Nissaraṇañhetaṃ, āvuso, vicikicchākathaṃkathāsallassa yadidaṃ asmīti mānasamugghāto’ti. Imā kho, bhikkhave, cha nissāraṇīyā dhātuyo”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

十三 六出离界

一 “诸比丘！这些是六种出离界。是哪六种呢？

二 诸比丘！在此世间，有比丘可能会这样说：‘我的慈心解脱确实已经修习、多作、作为车乘、作为基础、已确立、已圆满、善巧地发起；然而，嗔恚仍然占据我的心。’ 应当告诉他：‘不要这样！尊者，请不要这么说，不要诽谤世尊，诽谤世尊是不对的，世尊不会这样说。尊者！如果慈心解脱已修习、多作、作为车乘、作为基础、已确立、已圆满、善巧地发起，而嗔恚还会占据他的心，这是不可能的、不合道理的，没有这样的事。尊者！这（慈心解脱）正是嗔恚的出离，即是慈心解脱。’

三 再者，诸比丘！在此世间，有比丘可能会这样说：‘我的悲心解脱确实已经修习、多作、作为车乘、作为基础、已确立、已圆满、善巧地发起；然而，恼害仍然占据我的心。’ 应当告诉他：‘不要这样！尊者，请不要这么说，不要诽谤世尊，诽谤世尊是不对的，世尊不会这样说。尊者！如果悲心解脱已修习、多作、作为车乘、作为基础、已确立、已圆满、善巧地发起，而恼害还会占据他的心，这是不可能的、不合道理的，没有这样的事。尊者！这（悲心解脱）正是恼害的出离，即是悲心解脱。’

四 再者，诸比丘！在此世间，有比丘可能会这样说：‘我的喜心解脱确实已经修习、多作、作为车乘、作为基础、已确立、已圆满、善巧地发起；然而，不乐仍然占据我的心。’ 应当告诉他：‘不要这样！尊者，请不要这么说，不要诽谤世尊，诽谤世尊是不对的，世尊不会这样说。尊者！如果喜心解脱已修习、多作、作为车乘、作为基础、已确立、已圆满、善巧地发起，而不乐还会占据他的心，这是不可能的、不合道理的，没有这样的事。尊者！这（喜心解脱）正是不乐的出离，即是喜心解脱。’

五 再者，诸比丘！在此世间，有比丘可能会这样说：‘我的舍心解脱确实已经修习、多作、作为车乘、作为基础、已确立、已圆满、善巧地发起；然而，贪欲仍然占据我的心。’ 应当告诉他：‘不要这样！尊者，请不要这么说，不要诽谤世尊，诽谤世尊是不对的，世尊不会这样说。尊者！如果舍心解脱已修习、多作、作为车乘、作为基础、已确立、已圆满、善巧地发起，而贪欲还会占据他的心，这是不可能的、不合道理的，没有这样的事。尊者！这（舍心解脱）正是贪欲的出离，即是舍心解脱。’

六 再者，诸比丘！在此世间，有比丘可能会这样说：‘我的无相心解脱确实已经修习、多作、作为车乘、作为基础、已确立、已圆满、善巧地发起；然而，我的心识仍然追随相。’ 应当告诉他：‘不要这样！尊者，请不要这么说，不要诽谤世尊，诽谤世尊是不对的，世尊不会这样说。尊者！如果无相心解脱已修习、多作、作为车乘、作为基础、已确立、已圆满、善巧地发起，而他的心识还会追随相，这是不可能的、不合道理的，没有这样的事。尊者！这（无相心解脱）正是一切相的出离，即是无相心解脱。’

七 再者，诸比丘！在此世间，有比丘可能会这样说：‘确实，我[对“我存在”的看法]已经离去，我不再认为“这就是我”；然而，疑惑与犹豫之箭仍然占据我的心。’ 应当告诉他：‘不要这样！尊者，请不要这么说，不要诽谤世尊，诽谤世尊是不对的，世尊不会这样说。尊者！如果[对“我存在”的看法]已经离去，不再认为“这就是我”，而疑惑与犹豫之箭还会占据他的心，这是不可能的、不合道理的、没有这样的事。尊者！这（断除我慢）正是疑惑与犹豫之箭的出离，即是“我存在”之我慢的根除。’

诸比丘！这些，就是六种出离界。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 6.1-54)/1.2 Sāraṇīyavagga 可念品 (AN 6.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.4 Bhaddakasutta 临终安乐 (AN 6.14)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Bhaddakasuttaṃ

14. Tatra kho āyasmā sāriputto bhikkhū āmantesi – “āvuso, bhikkhavo”ti. “Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

“Tathā tathā, āvuso, bhikkhu vihāraṃ kappeti yathā yathāssa vihāraṃ kappayato na bhaddakaṃ maraṇaṃ hoti, na bhaddikā kālakiriyā [kālaṃkiriyā (ka.) a. ni. 3.110]. Kathañcāvuso, bhikkhu tathā tathā vihāraṃ kappeti yathā yathāssa vihāraṃ kappayato na bhaddakaṃ maraṇaṃ hoti, na bhaddikā kālakiriyā?

“Idhāvuso, bhikkhu kammārāmo hoti kammarato kammārāmataṃ anuyutto, bhassārāmo hoti bhassarato bhassārāmataṃ anuyutto, niddārāmo hoti niddārato niddārāmataṃ anuyutto, saṅgaṇikārāmo hoti saṅgaṇikarato saṅgaṇikārāmataṃ anuyutto, saṃsaggārāmo hoti saṃsaggarato saṃsaggārāmataṃ anuyutto, papañcārāmo hoti papañcarato papañcārāmataṃ anuyutto. Evaṃ kho, āvuso, bhikkhu tathā tathā vihāraṃ kappeti yathā yathāssa vihāraṃ kappayato na bhaddakaṃ maraṇaṃ hoti, na bhaddikā kālakiriyā. Ayaṃ vuccatāvuso – ‘bhikkhu sakkāyābhirato nappajahāsi [na pahāsi (sī. syā. kaṃ. pī.)] sakkāyaṃ sammā dukkhassa antakiriyāya’”.

“Tathā tathāvuso, bhikkhu vihāraṃ kappeti yathā yathāssa vihāraṃ kappayato bhaddakaṃ maraṇaṃ hoti, bhaddikā kālakiriyā. Kathañcāvuso, bhikkhu tathā tathā vihāraṃ kappeti yathā yathāssa vihāraṃ kappayato bhaddakaṃ maraṇaṃ hoti, bhaddikā kālakiriyā?

“Idhāvuso, bhikkhu na kammārāmo hoti na kammarato na kammārāmataṃ anuyutto, na bhassārāmo hoti na bhassarato na bhassārāmataṃ anuyutto, na niddārāmo hoti na niddārato niddārāmataṃ anuyutto, na saṅgaṇikārāmo hoti na saṅgaṇikarato na saṅgaṇikārāmataṃ anuyutto, na saṃsaggārāmo hoti na saṃsaggarato na saṃsaggārāmataṃ anuyutto, na papañcārāmo hoti na papañcarato na papañcārāmataṃ anuyutto. Evaṃ kho, āvuso, bhikkhu tathā tathā vihāraṃ kappeti yathā yathāssa vihāraṃ kappayato bhaddakaṃ maraṇaṃ hoti, bhaddikā kālakiriyā. Ayaṃ vuccatāvuso – ‘bhikkhu nibbānābhirato pajahāsi sakkāyaṃ sammā dukkhassa antakiriyāyā’”ti.

“Yo papañcamanuyutto, papañcābhirato mago;

Virādhayī so nibbānaṃ, yogakkhemaṃ anuttaraṃ.

“Yo ca papañcaṃ hitvāna, nippapañcapade rato;

Ārādhayī so nibbānaṃ, yogakkhemaṃ anuttaran”ti. catutthaṃ;

☸---------------------------------------------------------------------

十四 临终安乐

一 在那里，尊者舍利弗对诸比丘说：“贤友们！诸比丘！” 那些比丘回答尊者舍利弗：“贤友！” 尊者舍利弗这样说：

二 “贤友们！有一种比丘的住法，依这样方式安住的比丘，临终时不得安乐，死亡时结局不善。贤友们！是怎样的一种比丘的住法，使得依此安住的比丘临终时不得安乐，死亡时结局不善呢？

三 贤友们！在此世间，有比丘乐于事务、喜于事务、沉溺于事务；乐于言谈、喜于言谈、沉溺于言谈；乐于睡眠、喜于睡眠、沉溺于睡眠；乐于群居、喜于群居、沉溺于群居；乐于交际、喜于交际、沉溺于交际；乐于戏论、喜于戏论、沉溺于戏论。贤友们！像这样的比丘的住法，依这样方式安住的比丘，临终时不得安乐，死亡时结局不善。贤友们！这样的比丘，被称为‘乐于自身存在（有身），未能为了彻底灭尽苦而断除自身存在（有身）’。

四 贤友们！有一种比丘的住法，依这样方式安住的比丘，临终时得以安乐，死亡时结局良善。贤友们！是怎样的一种比丘的住法，使得依此安住的比丘临终时得以安乐，死亡时结局良善呢？

五 贤友们！在此世间，有比丘不乐于事务、不喜于事务、不沉溺于事务；不乐于言谈、不喜于言谈、不沉溺于言谈；不乐于睡眠、不喜于睡眠、不沉溺于睡眠；不乐于群居、不喜于群居、不沉溺于群居；不乐于交际、不喜于交际、不沉溺于交际；不乐于戏论、不喜于戏论、不沉溺于戏论。贤友们！像这样的比丘的住法，依这样方式安住的比丘，临终时得以安乐，死亡时结局良善。贤友们！这样的比丘，被称为‘乐于涅槃，为了彻底灭尽苦而断除了自身存在（有身）’。”

沉溺于戏论， 喜爱戏论如野兽；

他远离了涅槃， 那无上的解脱安稳。

谁舍弃了戏论， 乐于无戏论之道；

他证得了涅槃， 那无上的解脱安稳。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 6.1-54)/1.2 Sāraṇīyavagga 可念品 (AN 6.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.5 Anutappiyasutta 命终有悔 (AN 6.15)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Anutappiyasuttaṃ

15. Tatra kho āyasmā sāriputto bhikkhū āmantesi – “tathā tathāvuso, bhikkhu vihāraṃ kappeti yathā yathāssa vihāraṃ kappayato kālakiriyā anutappā hoti. Kathañcāvuso, bhikkhu tathā tathā vihāraṃ kappeti yathā yathāssa vihāraṃ kappayato kālakiriyā anutappā hoti?

“Idhāvuso, bhikkhu kammārāmo hoti kammarato kammārāmataṃ anuyutto, bhassārāmo hoti…pe… niddārāmo hoti… saṅgaṇikārāmo hoti… saṃsaggārāmo hoti… papañcārāmo hoti papañcarato papañcārāmataṃ anuyutto. Evaṃ kho, āvuso, bhikkhu tathā tathā vihāraṃ kappeti yathā yathāssa vihāraṃ kappayato kālakiriyā anutappā hoti. Ayaṃ vuccatāvuso – ‘bhikkhu sakkāyābhirato nappajahāsi sakkāyaṃ sammā dukkhassa antakiriyāya’”.

“Tathā tathāvuso, bhikkhu vihāraṃ kappeti yathā yathāssa vihāraṃ kappayato kālakiriyā ananutappā hoti. Kathañcāvuso, bhikkhu tathā tathā vihāraṃ kappeti yathā yathāssa vihāraṃ kappayato kālakiriyā ananutappā hoti?

“Idhāvuso, bhikkhu na kammārāmo hoti na kammarato na kammārāmataṃ anuyutto, na bhassārāmo hoti…pe… na niddārāmo hoti… na saṅgaṇikārāmo hoti… na saṃsaggārāmo hoti… na papañcārāmo hoti na papañcarato na papañcārāmataṃ anuyutto. Evaṃ kho, āvuso, bhikkhu tathā tathā vihāraṃ kappeti yathā yathāssa vihāraṃ kappayato kālakiriyā ananutappā hoti. Ayaṃ vuccatāvuso – ‘bhikkhu nibbānābhirato pajahāsi sakkāyaṃ sammā dukkhassa antakiriyāyā’”ti.

“Yo papañcamanuyutto, papañcābhirato mago;

Virādhayī so nibbānaṃ, yogakkhemaṃ anuttaraṃ.

“Yo ca papañcaṃ hitvāna, nippapañcapade rato;

Ārādhayī so nibbānaṃ, yogakkhemaṃ anuttaran”ti. pañcamaṃ;

☸---------------------------------------------------------------------

十五 命终有悔

一 在那里，尊者舍利弗对诸比丘说：

“贤友们！有一种比丘的住法，依这样方式安住的比丘，命终之时会后悔。贤友们！是怎样的一种比丘的住法，使得依此安住的比丘命终之时会后悔呢？

二 贤友们！在此世间，有比丘乐于事务、喜于事务、沉溺于事务；乐于言谈……乐于睡眠……乐于群居……乐于交际……乐于戏论、喜于戏论、沉溺于戏论。贤友们！像这样的比丘的住法，依这样方式安住的比丘，命终之时会后悔。贤友们！这样的比丘，被称为‘乐于自身存在（有身），未能为了彻底灭尽苦而断除自身存在（有身）’。

三 贤友们！有一种比丘的住法，依这样方式安住的比丘，命终之时没有后悔。贤友们！是怎样的一种比丘的住法，使得依此安住的比丘命终之时没有后悔呢？

四 贤友们！在此世间，有比丘不乐于事务、不喜于事务、不沉溺于事务；不乐于言谈……不乐于睡眠……不乐于群居……不乐于交际……不乐于戏论、不喜于戏论、不沉溺于戏论。贤友们！像这样的比丘的住法，依这样方式安住的比丘，命终之时没有后悔。贤友们！这样的比丘，被称为‘乐于涅槃，为了彻底灭尽苦而断除了自身存在（有身）’。”

沉溺于戏论， 喜爱戏论如野兽；

他远离了涅槃， 那无上的解脱安稳。

谁舍弃了戏论， 乐于无戏论之道；

他证得了涅槃， 那无上的解脱安稳。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 6.1-54)/1.2 Sāraṇīyavagga 可念品 (AN 6.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.6 Nakulapitusutta 那拘罗之父 (AN 6.16)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Nakulapitusuttaṃ

16. Ekaṃ samayaṃ bhagavā bhaggesu viharati susumāragire [suṃsumāragire (sī. pī.), saṃsumāragire (katthaci)] bhesakaḷāvane migadāye. Tena kho pana samayena nakulapitā gahapati ābādhiko hoti dukkhito bāḷhagilāno. Atha kho nakulamātā gahapatānī nakulapitaraṃ gahapatiṃ etadavoca –

“Mā kho tvaṃ, gahapati, sāpekkho [sāpekho (pī. ka.)] kālamakāsi. Dukkhā, gahapati, sāpekkhassa kālakiriyā; garahitā ca bhagavatā sāpekkhassa kālakiriyā. Siyā kho pana te, gahapati, evamassa – ‘na nakulamātā gahapatānī mamaccayena sakkhissati [na sakkhissati (sī. syā. kaṃ.), sakkoti (pī. ka.)] dārake posetuṃ, gharāvāsaṃ sandharitun’ti [sandharitunti (ka.), saṇṭharituṃ (syā.)]. Na kho panetaṃ, gahapati, evaṃ daṭṭhabbaṃ. Kusalāhaṃ, gahapati, kappāsaṃ kantituṃ veṇiṃ olikhituṃ. Sakkomahaṃ, gahapati, tavaccayena dārake posetuṃ, gharāvāsaṃ sandharituṃ. Tasmātiha tvaṃ, gahapati, mā sāpekkho kālamakāsi. Dukkhā, gahapati, sāpekkhassa kālakiriyā; garahitā ca bhagavatā sāpekkhassa kālakiriyā.

“Siyā kho pana te, gahapati, evamassa – ‘nakulamātā gahapatānī mamaccayena aññaṃ gharaṃ [bhattāraṃ (syā. kaṃ.), vīraṃ (sī.)] gamissatī’ti. Na kho panetaṃ, gahapati, evaṃ daṭṭhabbaṃ. Tvañceva kho, gahapati, jānāsi ahañca, yaṃ no [yadā te (sī.), yathā (syā.), yathā no (pī.)] soḷasavassāni gahaṭṭhakaṃ brahmacariyaṃ samāciṇṇaṃ [samādinnaṃ (sī.)]. Tasmātiha tvaṃ, gahapati, mā sāpekkho kālamakāsi. Dukkhā, gahapati, sāpekkhassa kālakiriyā; garahitā ca bhagavatā sāpekkhassa kālakiriyā.

“Siyā kho pana te, gahapati, evamassa – ‘nakulamātā gahapatānī mamaccayena na dassanakāmā bhavissati bhagavato na dassanakāmā bhikkhusaṅghassā’ti. Na kho panetaṃ, gahapati, evaṃ daṭṭhabbaṃ. Ahañhi, gahapati, tavaccayena dassanakāmatarā ceva bhavissāmi bhagavato, dassanakāmatarā ca bhikkhusaṅghassa. Tasmātiha tvaṃ, gahapati, mā sāpekkho kālamakāsi. Dukkhā, gahapati, sāpekkhassa kālakiriyā; garahitā ca bhagavatā sāpekkhassa kālakiriyā.

“Siyā kho pana te, gahapati, evamassa – ‘na nakulamātā gahapatānī mamaccayena sīlesu [nakulamātā… na sīlesu (sī. pī.)] paripūrakārinī’ti. Na kho panetaṃ, gahapati, evaṃ daṭṭhabbaṃ. Yāvatā kho, gahapati, tassa bhagavato sāvikā gihī odātavasanā sīlesu paripūrakāriniyo, ahaṃ tāsaṃ aññatarā. Yassa kho panassa kaṅkhā vā vimati vā – ayaṃ so bhagavā arahaṃ sammāsambuddho bhaggesu viharati susumāragire bhesakaḷāvane migadāye – taṃ bhagavantaṃ upasaṅkamitvā pucchatu. Tasmātiha tvaṃ, gahapati, mā sāpekkho kālamakāsi. Dukkhā, gahapati, sāpekkhassa kālakiriyā; garahitā ca bhagavatā sāpekkhassa kālakiriyā.

“Siyā kho pana te, gahapati, evamassa – ‘na nakulamātā gahapatānī lābhinī [nakulamātā gahapatānī na lābhinī (pī.)] ajjhattaṃ cetosamathassā’ti. Na kho panetaṃ, gahapati, evaṃ daṭṭhabbaṃ. Yāvatā kho, gahapati, tassa bhagavato sāvikā gihī odātavasanā lābhiniyo ajjhattaṃ cetosamathassa, ahaṃ tāsaṃ aññatarā. Yassa kho panassa kaṅkhā vā vimati vā – ayaṃ so bhagavā arahaṃ sammāsambuddho bhaggesu viharati susumāragire bhesakaḷāvane migadāye – taṃ bhagavantaṃ upasaṅkamitvā pucchatu. Tasmātiha tvaṃ, gahapati, mā sāpekkho kālamakāsi. Dukkhā, gahapati, sāpekkhassa kālakiriyā; garahitā ca bhagavatā sāpekkhassa kālakiriyā.

“Siyā kho pana te, gahapati, evamassa – ‘na nakulamātā gahapatānī imasmiṃ dhammavinaye ogādhappattā patigādhappattā assāsappattā tiṇṇavicikicchā vigatakathaṃkathā vesārajjappattā aparappaccayā satthusāsane viharatī’ti. Na kho panetaṃ, gahapati, evaṃ daṭṭhabbaṃ. Yāvatā kho, gahapati, tassa bhagavato sāvikā gihī odātavasanā imasmiṃ dhammavinaye ogādhappattā patigādhappattā assāsappattā tiṇṇavicikicchā vigatakathaṃkathā vesārajjappattā aparappaccayā satthusāsane viharanti, ahaṃ tāsaṃ aññatarā. Yassa kho panassa kaṅkhā vā vimati vā – ayaṃ so bhagavā arahaṃ sammāsambuddho bhaggesu viharati susumāragire bhesakaḷāvane migadāye – taṃ bhagavantaṃ upasaṅkamitvā pucchatu. Tasmātiha tvaṃ, gahapati, mā sāpekkho kālamakāsi. Dukkhā gahapati sāpekkhassa kālakiriyā; garahitā ca bhagavatā sāpekkhassa kālakiriyā”ti.

Atha kho nakulapituno gahapatissa nakulamātarā [nakulamātāya (sī. syā.), nakulamātuyā (ka.)] gahapatāniyā iminā ovādena ovadiyamānassa so ābādho ṭhānaso paṭippassambhi. Vuṭṭhahi [vuṭṭhāti (ka.)] ca nakulapitā gahapati tamhā ābādhā; tathā pahīno ca pana nakulapituno gahapatissa so ābādho ahosi. Atha kho nakulapitā gahapati gilānā vuṭṭhito [“gilānabhāvato vuṭṭhāya ṭhito, bhāvappadhāno hi ayaṃ niddeso”ti ṭīkāsaṃvaṇṇanā] aciravuṭṭhito gelaññā daṇḍamolubbha yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho nakulapitaraṃ gahapatiṃ bhagavā etadavoca –

“Lābhā te, gahapati, suladdhaṃ te, gahapati! Yassa te nakulamātā gahapatānī anukampikā atthakāmā ovādikā anusāsikā. Yāvatā kho, gahapati, mama sāvikā gihī odātavasanā sīlesu paripūrakāriniyo, nakulamātā gahapatānī tāsaṃ aññatarā. Yāvatā kho, gahapati, mama sāvikā gihī odātavasanā lābhiniyo ajjhattaṃ cetosamathassa, nakulamātā gahapatānī tāsaṃ aññatarā. Yāvatā kho, gahapati, mama sāvikā gihī odātavasanā imasmiṃ dhammavinaye ogādhappattā patigādhappattā assāsappattā tiṇṇavicikicchā vigatakathaṃkathā vesārajjappattā aparappaccayā satthusāsane viharanti, nakulamātā gahapatānī tāsaṃ aññatarā. Lābhā te, gahapati, suladdhaṃ te, gahapati! Yassa te nakulamātā gahapatānī anukampikā atthakāmā ovādikā anusāsikā”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

十六 那拘罗之父

一 有一次，世尊住在跋耆国的鳄鱼山怖骇林中的鹿野苑。那时，居士那拘罗父生病了，病情痛苦且严重。当时，居士妇那拘罗母对居士那拘罗父说道：

二 “居士！您临终时不要有所挂念。居士！有所挂念者的死亡是痛苦的；而且，世尊也谴责临终时有所挂念。也许，居士！您会这样想：‘我去世后，居士妇那拘罗母无法养育孩子们、无法维持好家计。’ 但是，居士！不应该这样看。居士！我擅长纺棉、梳理（或编织）发辫。居士！在您去世后，我能够养育孩子们、维持好家计。因此，居士！您临终时不要有所挂念。居士！有所挂念者的死亡是痛苦的；而且，世尊也谴责临终时有所挂念。

再者，居士！您也许会想：‘我去世后，居士妇那拘罗母会改嫁到别家去。’ 但是，居士！不应该这样看。居士！您和我都知道，我们十六年来都一起过着在家梵行（夫妻间的忠贞）的生活。因此，居士！您临终时不要有所挂念。居士！有所挂念者的死亡是痛苦的；而且，世尊也谴责临终时有所挂念。

再者，居士！您也许会想：‘我去世后，居士妇那拘罗母将不愿意去见世尊、不愿意去见比丘僧团了。’ 但是，居士！不应该这样看。居士！您去世之后，我将会更加渴望去见世尊，更加渴望去见比丘僧团。因此，居士！您临终时不要有所挂念。居士！有所挂念者的死亡是痛苦的；而且，世尊也谴责临终时有所挂念。

再者，居士！您也许会想：‘我去世后，居士妇那拘罗母不能圆满持守诸戒了。’ 但是，居士！不应该这样看。居士！在世尊的白衣在家女弟子中，凡是能圆满持守诸戒的，我就是其中之一。如果对此有任何怀疑或不确定，这位世尊、阿罗汉、正自觉者正住在跋耆国的鳄鱼山怖骇林中的鹿野苑，可以去请教世尊。因此，居士！您临终时不要有所挂念。居士！有所挂念者的死亡是痛苦的；而且，世尊也谴责临终时有所挂念。

再者，居士！您也许会想：‘居士妇那拘罗母内心得不到寂静。’ 但是，居士！不应该这样看。居士！在世尊的白衣在家女弟子中，凡是获得内心寂静的，我就是其中之一。如果对此有任何怀疑或不确定，这位世尊、阿罗汉、正自觉者正住在跋耆国的鳄鱼山怖骇林中的鹿野苑，可以去请教世尊。因此，居士！您临终时不要有所挂念。居士！有所挂念者的死亡是痛苦的；而且，世尊也谴责临终时有所挂念。

再者，居士！您也许会想：‘居士妇那拘罗母对于此法和律，未能深入、未能确立、未能得安稳、未能度过疑惑、未能远离犹豫、未能获得无畏、未能不依赖他人而信解并安住于导师的教法中。’ 但是，居士！不应该这样看。居士！在世尊的白衣在家女弟子中，凡是于此法和律，已深入、已确立、已得安稳、已度过疑惑、已远离犹豫、已获得无畏、已不依赖他人而信解并安住于导师的教法中的，我就是其中之一。如果对此有任何怀疑或不确定，这位世尊、阿罗汉、正自觉者正住在跋耆国的鳄鱼山怖骇林中的鹿野苑，可以去请教世尊。因此，居士！您临终时不要有所挂念。居士！有所挂念者的死亡是痛苦的；而且，世尊也谴责临终时有所挂念。”

三 那时，居士那拘罗父听了居士妇那拘罗母这番教导后，他的病当下就减轻了。居士那拘罗父从那病中痊愈了；居士那拘罗父的那场病就这样消失了。那时，居士那拘罗父病刚好转，从病中起来不久，拄着拐杖前往世尊的住处。到了之后，顶礼世尊，然后坐在一边。世尊对坐在一边的居士那拘罗父说道：

四 “居士！您有 लाभ (lābhā - gain/good fortune)，居士！您有大利益 (suladdhaṃ - well-gained)！那位居士妇那拘罗母是您的慈悯者、希望您获益者，她教导您、劝诫您。居士！在我的白衣在家女弟子中，凡是能圆满持守诸戒的，居士妇那拘罗母是其中之一。居士！在我的白衣在家女弟子中，凡是获得内心寂静的，居士妇那拘罗母是其中之一。居士！在我的白衣在家女弟子中，凡是于此法和律，已深入、已确立、已得安稳、已度过疑惑、已远离犹豫、已获得无畏、已不依赖他人而信解并安住于导师的教法中的，居士妇那拘罗母是其中之一。居士！您有 लाभ，居士！您有大利益！那位居士妇那拘罗母是您的慈悯者、希望您获益者，她教导您、劝诫您。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 6.1-54)/1.2 Sāraṇīyavagga 可念品 (AN 6.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.7 Soppasutta 沉溺睡眠 (AN 6.17)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Soppasuttaṃ

17. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Āyasmāpi kho sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Āyasmāpi kho mahāmoggallāno…pe… āyasmāpi kho mahākassapo… āyasmāpi kho mahākaccāyano… āyasmāpi kho mahākoṭṭhiko [mahākoṭṭhito (sī. pī.)] … āyasmāpi kho mahācundo… āyasmāpi kho mahākappino… āyasmāpi kho anuruddho… āyasmāpi kho revato… āyasmāpi kho ānando sāyanhasamayaṃ paṭisallānā vuṭṭhito yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Atha kho bhagavā bahudeva rattiṃ nisajjāya vītināmetvā uṭṭhāyāsanā vihāraṃ pāvisi. Tepi kho āyasmanto acirapakkantassa bhagavato uṭṭhāyāsanā yathāvihāraṃ agamaṃsu. Ye pana tattha bhikkhū navā acirapabbajitā adhunāgatā imaṃ dhammavinayaṃ te yāva sūriyuggamanā kākacchamānā supiṃsu. Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena te bhikkhū yāva sūriyuggamanā kākacchamāne supante. Disvā yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi –

“Kahaṃ nu kho, bhikkhave, sāriputto? Kahaṃ mahāmoggallāno? Kahaṃ mahākassapo? Kahaṃ mahākaccāyano? Kahaṃ mahākoṭṭhiko? Kahaṃ mahācundo? Kahaṃ mahākappino? Kahaṃ anuruddho? Kahaṃ revato? Kahaṃ ānando? Kahaṃ nu kho te, bhikkhave, therā sāvakā gatā”ti? “Tepi kho, bhante, āyasmanto acirapakkantassa bhagavato uṭṭhāyāsanā yathāvihāraṃ agamaṃsū”ti. “Kena no [kena no (ka.), ke nu (katthaci)] tumhe, bhikkhave, therā bhikkhū nāgatāti [bhikkhū navā (sī. syā. kaṃ. pī.), bhikkhū gatāti (?)] yāva sūriyuggamanā kākacchamānā supatha? Taṃ kiṃ maññatha, bhikkhave, api nu tumhehi diṭṭhaṃ vā sutaṃ vā – ‘rājā khattiyo muddhābhisitto [muddhābhisitto (ka.)] yāvadatthaṃ seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharanto yāvajīvaṃ rajjaṃ kārento janapadassa vā piyo manāpo’”ti? “No hetaṃ, bhante”. “Sādhu, bhikkhave! Mayāpi kho etaṃ, bhikkhave, neva diṭṭhaṃ na sutaṃ – ‘rājā khattiyo muddhābhisitto yāvadatthaṃ seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharanto yāvajīvaṃ rajjaṃ kārento janapadassa vā piyo manāpo’”ti.

“Taṃ kiṃ maññatha, bhikkhave, api nu tumhehi diṭṭhaṃ vā sutaṃ vā – ‘raṭṭhiko…pe… pettaṇiko… senāpatiko… gāmagāmaṇiko [gāmagāmiko (sī. pī.)] … pūgagāmaṇiko yāvadatthaṃ seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharanto yāvajīvaṃ pūgagāmaṇikattaṃ kārento pūgassa vā piyo manāpo’”ti? “No hetaṃ, bhante”. “Sādhu, bhikkhave! Mayāpi kho etaṃ, bhikkhave, neva diṭṭhaṃ na sutaṃ – ‘pūgagāmaṇiko yāvadatthaṃ seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharanto yāvajīvaṃ pūgagāmaṇikattaṃ vā kārento pūgassa vā piyo manāpo’”ti.

“Taṃ kiṃ maññatha, bhikkhave, api nu tumhehi diṭṭhaṃ vā sutaṃ vā – ‘samaṇo vā brāhmaṇo vā yāvadatthaṃ seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto indriyesu aguttadvāro bhojane amattaññū jāgariyaṃ ananuyutto avipassako kusalānaṃ dhammānaṃ pubbarattāpararattaṃ bodhipakkhiyānaṃ [bodhapakkhiyānaṃ (sī.), bodhapakkhikānaṃ (pī.)] dhammānaṃ bhāvanānuyogaṃ ananuyutto āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanto’”ti? “No hetaṃ, bhante”. “Sādhu, bhikkhave! Mayāpi kho etaṃ, bhikkhave, neva diṭṭhaṃ na sutaṃ – ‘samaṇo vā brāhmaṇo vā yāvadatthaṃ seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto indriyesu aguttadvāro bhojane amattaññū jāgariyaṃ ananuyutto avipassako kusalānaṃ dhammānaṃ pubbarattāpararattaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanānuyogaṃ ananuyutto āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanto’”ti.

“Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘indriyesu guttadvārā bhavissāma, bhojane mattaññuno, jāgariyaṃ anuyuttā, vipassakā kusalānaṃ dhammānaṃ, pubbarattāpararattaṃ bodhipakkhiyānaṃ dhammānaṃ, bhāvanānuyogamanuyuttā viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabban”ti. Sattamaṃ.

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十七 沉溺睡眠

一 有一次，世尊住在舍卫城祇树给孤独园。那时，世尊在傍晚时分，从静坐起来，前往

讲堂。到了之后，铺设座位坐下。尊者舍利弗也在傍晚时分从静坐起来，前往讲堂。到了之后，顶礼

世尊，在一旁坐下；尊者摩诃目犍连、尊者摩诃迦叶、尊者摩诃迦旃延、尊者摩诃拘

絺罗、尊者摩诃周那、尊者摩诃劫宾那、尊者阿那律、尊者离婆多、尊者阿难［等］

都在傍晚时分，从静坐起来，前往讲堂。到了之后，顶礼世尊，在一旁坐下。那时，世尊在深夜，

从座位起身进入住处。那些尊者们也在世尊离开后不久，从座位起身，回到各自的住处。然而，

在那里有一些刚加入这个律法中、出家不久的新比丘们，他们一直沉睡到日出。世尊以

超越凡人的清净天眼，看见那些比丘们一直沉睡到日出。看见之后，便前往讲堂。到了之后，铺设

座位坐下。世尊坐下后，对比丘们说：

二 “诸比丘！舍利弗在哪里？摩诃目犍连在哪里？摩诃迦叶在哪里？摩诃迦旃延

在哪里？摩诃拘絺罗在哪里？摩诃周那在哪里？摩诃劫宾那在哪里？阿那律在哪里？

离婆多在哪里？阿难在哪里？诸比丘！那些长老弟子们去哪里了呢？”“大德！那些

尊者们在世尊从座位起身离开后不久，已经各自回住处去了。”“诸比丘！这样的话，你们是长老比丘吗？

你们这些新比丘们竟然一直沉睡到日出。

诸比丘！你们怎么想？你们可见过或听过刹帝利灌顶王随心所欲地沉溺于躺卧之乐、

倚靠之乐、睡眠之乐而住，想要终身统治，对国民来说，是可爱、可喜的吗？”“大德！不是这样的。”

“诸比丘！说得对。诸比丘！我也没有见过或听过：刹帝利灌顶王随心所欲地沉溺于躺卧之乐、

倚靠之乐、睡眠之乐而住，想要终身统治，对国民来说，是可爱、可喜的。

诸比丘！你们怎么想？你们可见过或听过封侯、世袭官员、将军、村长、

团体领袖随心所欲地沉溺于躺卧之乐、倚靠之乐、睡眠之乐而住，想要终身处于团体领袖的职位，对大众是

可爱、可喜的吗？”“大德！不是这样的。”“诸比丘！说得对。诸比丘！我也没有见过或听过：团体

领袖随心所欲地沉溺于躺卧之乐、倚靠之乐、睡眠之乐而住，想要终身居于团体领袖的职位，对大众是可爱、

可喜的。

诸比丘！你们怎么想？你们可见过或听过沙门或婆罗门，随心所欲地沉溺于

躺卧之乐、倚靠之乐、睡眠之乐，不守护根门，饮食不知节制，不精勤保持觉醒，不内省善法；在初夜、后

夜，不勤修菩提分法的修习，因为诸漏已尽，获得无漏的心解脱、慧解脱，于现世亲自证知、

作证、圆满具足而住吗？”“大德！不是这样的。”“诸比丘！说得对。诸比丘！我也没有见过或听过：

沙门或婆罗门，随心所欲地沉溺于躺卧之乐、倚靠之乐、睡眠之乐，不守护根门，

饮食不知节制，不精勤保持觉醒，不内省善法；在初夜、后夜，不勤修菩提分法的修习，因为诸漏已尽，

获得无漏的心解脱、慧解脱，于现世亲自证知、作证、圆满具足而住。诸比丘！所以应当这样学习。

二 我们应当守护根门，饮食知量，勤于保持觉醒，审视善法。在初夜、后夜，勤修菩提分法

的修习而住。

诸比丘！你们应当这样学习。”

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 6.1-54)/1.2 Sāraṇīyavagga 可念品 (AN 6.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.8 Macchabandhasutta 渔夫捕鱼 (AN 6.18)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Macchabandhasuttaṃ

18. Ekaṃ samayaṃ bhagavā kosalesu cārikaṃ carati mahatā bhikkhusaṅghena saddhiṃ. Addasā kho bhagavā addhānamaggappaṭipanno aññatarasmiṃ padese macchikaṃ macchabandhaṃ macche vadhitvā vadhitvā vikkiṇamānaṃ. Disvā maggā okkamma aññatarasmiṃ rukkhamūle paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi – “passatha no tumhe, bhikkhave, amuṃ macchikaṃ macchabandhaṃ macche vadhitvā vadhitvā vikkiṇamānan”ti? “Evaṃ, bhante”.

“Taṃ kiṃ maññatha, bhikkhave, api nu tumhehi diṭṭhaṃ vā sutaṃ vā – ‘macchiko macchabandho macche vadhitvā vadhitvā vikkiṇamāno tena kammena tena ājīvena hatthiyāyī vā assayāyī vā rathayāyī vā yānayāyī vā bhogabhogī vā mahantaṃ vā bhogakkhandhaṃ ajjhāvasanto’”ti? “No hetaṃ, bhante”. “Sādhu, bhikkhave! Mayāpi kho etaṃ, bhikkhave, neva diṭṭhaṃ na sutaṃ – ‘macchiko macchabandho macche vadhitvā vadhitvā vikkiṇamāno tena kammena tena ājīvena hatthiyāyī vā assayāyī vā rathayāyī vā yānayāyī vā bhogabhogī vā mahantaṃ vā bhogakkhandhaṃ ajjhāvasanto’ti. Taṃ kissa hetu? Te hi so, bhikkhave, macche vajjhe vadhāyupanīte [vadhāyānīte (syā. kaṃ.), vadhāya nīte (ka.)] pāpakena manasānupekkhati, tasmā so neva hatthiyāyī hoti na assayāyī na rathayāyī na yānayāyī na bhogabhogī, na mahantaṃ bhogakkhandhaṃ ajjhāvasati.

“Taṃ kiṃ maññatha, bhikkhave, api nu tumhehi diṭṭhaṃ vā sutaṃ vā – ‘goghātako gāvo vadhitvā vadhitvā vikkiṇamāno tena kammena tena ājīvena hatthiyāyī vā assayāyī vā rathayāyī vā yānayāyī vā bhogabhogī vā mahantaṃ vā bhogakkhandhaṃ ajjhāvasanto’”ti? “No hetaṃ, bhante”. “Sādhu, bhikkhave! Mayāpi kho etaṃ, bhikkhave, neva diṭṭhaṃ na sutaṃ – ‘goghātako gāvo vadhitvā vadhitvā vikkiṇamāno tena kammena tena ājīvena hatthiyāyī vā assayāyī vā rathayāyī vā yānayāyī vā bhogabhogī vā mahantaṃ vā bhogakkhandhaṃ ajjhāvasanto’ti. Taṃ kissa hetu? Te hi so, bhikkhave, gāvo vajjhe vadhāyupanīte pāpakena manasānupekkhati, tasmā so neva hatthiyāyī hoti na assayāyī na rathayāyī na yānayāyī na bhogabhogī, na mahantaṃ bhogakkhandhaṃ ajjhāvasati”.

“Taṃ kiṃ maññatha, bhikkhave, api nu tumhehi diṭṭhaṃ vā sutaṃ vā – ‘orabbhiko…pe… sūkariko [sokariko (syā.)] …pe… sākuṇiko…pe… māgaviko mage [mige (syā. kaṃ.)] vadhitvā vadhitvā vikkiṇamāno tena kammena tena ājīvena hatthiyāyī vā assayāyī vā rathayāyī vā yānayāyī vā bhogabhogī vā mahantaṃ vā bhogakkhandhaṃ ajjhāvasanto’”ti? “No hetaṃ, bhante”. “Sādhu, bhikkhave! Mayāpi kho etaṃ, bhikkhave, neva diṭṭhaṃ na sutaṃ – ‘māgaviko mage vadhitvā vadhitvā vikkiṇamāno tena kammena tena ājīvena hatthiyāyī vā assayāyī vā rathayāyī vā yānayāyī vā bhogabhogī vā mahantaṃ vā bhogakkhandhaṃ ajjhāvasanto’ti. Taṃ kissa hetu? Te hi so, bhikkhave, mage vajjhe vadhāyupanīte pāpakena manasānupekkhati, tasmā so neva hatthiyāyī hoti na assayāyī na rathayāyī na yānayāyī na bhogabhogī, na mahantaṃ bhogakkhandhaṃ ajjhāvasati. Te hi (nāma) [( ) bahūsu natthi] so, bhikkhave, tiracchānagate pāṇe vajjhe vadhāyupanīte pāpakena manasānupekkhamāno [manasānupekkhati, tasmā so (syā. ka.)] neva hatthiyāyī bhavissati [hoti (syā. ka.)] na assayāyī na rathayāyī na yānayāyī na bhogabhogī, na mahantaṃ bhogakkhandhaṃ ajjhāvasissati [ajjhāvasati (syā. ka.)]. Ko pana vādo yaṃ manussabhūtaṃ vajjhaṃ vadhāyupanītaṃ pāpakena manasānupekkhati! Tañhi tassa [taṃ hissa (pī. ka.)], bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya. Kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatī”ti. Aṭṭhamaṃ.

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十八 渔夫捕鱼

一 有一次，世尊与大比丘僧团一起，在拘萨罗国游行。世尊走在大路上，在某处看见一个渔夫

撒网捕鱼、杀鱼并贩卖。看见之后，离开道路，在一个树下铺设座位坐下。世尊坐下后，对比丘们说：

二 “诸比丘！你们看见那个撒网捕鱼、杀鱼并贩卖的渔夫了吗？”“大德！看见了。”

“诸比丘！你们怎么想？你们可见过或听过渔夫撒网捕鱼、杀鱼并贩卖，依靠这种业，依靠

这种生计，会乘坐大象、或乘坐马、或乘坐车、或乘坐轿子、或享受财富快乐、或拥有大量财富而住吗？”“大

德！不是这样的。”“诸比丘！说得对。诸比丘！我也没有见过、听过：渔夫撒网捕鱼、杀鱼并贩卖，

依靠这种业，依靠这种生计，会乘坐大象、或乘坐马、或乘坐车、或乘坐轿子、或享受财富快乐、或拥有大量财富而

住。这是什么原因呢？诸比丘！那是因为他对着将要被杀、想要杀的鱼时，心怀恶意地看待它们，所以他不会乘坐大象、不会乘坐马、不会

乘坐车、不会乘坐轿子、不会享受财富快乐、不会拥有大量财富而住。

诸比丘！你们怎么想？你们可见过或听过屠夫杀牛，杀了之后贩卖，依靠这种业，依靠这种

生计，会乘坐大象、或乘坐马、或乘坐车、或乘坐轿子、或享受财富快乐、或拥有大量财富而住吗？”“大德！

不是这样的。”“诸比丘！说得对。诸比丘！我也没有见过、听过：屠夫杀牛，杀了之后贩卖，

依靠这种业，依靠这种生计，会乘坐大象、或乘坐马、或乘坐车、或乘坐轿子、或享受财富快乐、或拥有大量财富而

住。这是什么原因呢？诸比丘！那是因为他对着将要被杀、想要杀的牛的时候，心怀恶意地看待它们，所以他不会乘坐大象、不会乘坐马、

不会乘坐车、不会乘坐轿子、不会享受财富快乐、不会拥有大量财富而住。

诸比丘！你们怎么想？你们可见过或听过屠羊者……乃至……屠猪者……捕鸟者

……猎鹿者杀鹿，杀了之后贩卖，依靠这种业，依靠这种生计，会乘坐大象、或乘坐马、或乘坐车、或乘坐

轿子、或享受财富快乐、或拥有大量财富而住吗？”“大德！不是这样的。”“诸比丘！说得对。诸比丘！我也没有

见过、听过：猎鹿者杀鹿，杀了之后贩卖，依靠这种业，依靠这种生计，会乘坐大象、或乘坐马、

或乘坐车、或乘坐轿子、或享受财富快乐、或拥有大量财富而住。这是什么原因呢？诸比丘！那是因为他对着将要被杀、想要

杀的鹿时，心怀恶意地看待它们，所以他不会乘坐大象、不会乘坐马、不会乘坐车、不会乘坐轿子、不会享受财富快乐、不会拥有大量财富

而住。诸比丘！他对着将要被杀、想要杀的畜生有情时，如果心怀恶意地看待它们，就不会乘坐大象、不会乘坐马、

不会乘坐车、不会乘坐轿子、不会享受财富快乐、不会拥有大量财富而住，更何况对着将要被杀的人类、想要杀害时，心怀恶意地看待呢！

诸比丘！这对他在轮回长夜中是无益的，会引来痛苦，身体败坏、死亡之后，会投生到恶处、恶趣、险途、地狱中去。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 6.1-54)/1.2 Sāraṇīyavagga 可念品 (AN 6.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.9 Paṭhamamaraṇassatisutta 修习念死之一 (AN 6.19)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Paṭhamamaraṇassatisuttaṃ

19. Ekaṃ samayaṃ bhagavā nātike [nādike (sī. syā. kaṃ. pī.) a. ni. 8.73] viharati giñjakāvasathe. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – “maraṇassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā. Bhāvetha no tumhe, bhikkhave, maraṇassatin”ti?

Evaṃ vutte aññataro bhikkhu bhagavantaṃ etadavoca – “ahaṃ kho, bhante, bhāvemi maraṇassatin”ti. “Yathā kathaṃ pana tvaṃ, bhikkhu, bhāvesi maraṇassatin”ti? “Idha mayhaṃ, bhante, evaṃ hoti – ‘aho vatāhaṃ rattindivaṃ jīveyyaṃ, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti. Evaṃ kho ahaṃ, bhante, bhāvemi maraṇassatin”ti.

Aññataropi kho bhikkhu bhagavantaṃ etadavoca – “ahampi kho, bhante, bhāvemi maraṇassatin”ti. “Yathā kathaṃ pana tvaṃ, bhikkhu, bhāvesi maraṇassatin”ti? “Idha mayhaṃ, bhante, evaṃ hoti – ‘aho vatāhaṃ divasaṃ jīveyyaṃ, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti. Evaṃ kho ahaṃ, bhante, bhāvemi maraṇassatin”ti.

Aññataropi kho bhikkhu bhagavantaṃ etadavoca – “ahampi kho, bhante, bhāvemi maraṇassatin”ti. “Yathā kathaṃ pana tvaṃ, bhikkhu, bhāvesi maraṇassatin”ti? “Idha mayhaṃ, bhante, evaṃ hoti – ‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ ekapiṇḍapātaṃ bhuñjāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti. Evaṃ kho ahaṃ, bhante, bhāvemi maraṇassatin”ti.

Aññataropi kho bhikkhu bhagavantaṃ etadavoca – “ahampi kho, bhante, bhāvemi maraṇassatin”ti. “Yathā kathaṃ pana tvaṃ, bhikkhu, bhāvesi maraṇassatin”ti? “Idha mayhaṃ, bhante, evaṃ hoti – ‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ cattāro pañca ālope saṅkhāditvā [saṅkharitvā (ka.)] ajjhoharāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti. Evaṃ kho ahaṃ, bhante, bhāvemi maraṇassatin”ti.

Aññataropi kho bhikkhu bhagavantaṃ etadavoca – “ahampi kho, bhante, bhāvemi maraṇassatin”ti. “Yathā kathaṃ pana tvaṃ, bhikkhu, bhāvesi maraṇassatin”ti? “Idha mayhaṃ, bhante, evaṃ hoti – ‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ ekaṃ ālopaṃ saṅkhāditvā [saṃharitvā (ka.)] ajjhoharāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti. Evaṃ kho ahaṃ, bhante, bhāvemi maraṇassatin”ti.

Aññataropi kho bhikkhu bhagavantaṃ etadavoca – “ahampi kho, bhante, bhāvemi maraṇassatin”ti. “Yathā kathaṃ pana tvaṃ, bhikkhu, bhāvesi maraṇassatin”ti? “Idha mayhaṃ, bhante, evaṃ hoti – ‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ assasitvā vā passasāmi passasitvā vā assasāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti. Evaṃ kho ahaṃ, bhante, bhāvemi maraṇassatin”ti.

Evaṃ vutte bhagavā te bhikkhū etadavoca – “yo cāyaṃ [yvāyaṃ (pī. ka.)], bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti – ‘aho vatāhaṃ rattindivaṃ jīveyyaṃ, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’”ti.

“Yo cāyaṃ [yopāyaṃ (ka.)], bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti – ‘aho vatāhaṃ divasaṃ jīveyyaṃ, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’”ti.

“Yo cāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti – ‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ ekapiṇḍapātaṃ bhuñjāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’”ti.

“Yo cāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti – ‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ cattāro pañca ālope saṅkhāditvā ajjhoharāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti. Ime vuccanti, bhikkhave, bhikkhū pamattā viharanti dandhaṃ maraṇassatiṃ bhāventi āsavānaṃ khayāya.

“Yo ca khvāyaṃ [yopāyaṃ (ka.)], bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti – ‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ ekaṃ ālopaṃ saṅkhāditvā ajjhoharāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’”ti.

“Yo cāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti – ‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ assasitvā vā passasāmi passasitvā vā assasāmi, bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti. Ime vuccanti, bhikkhave, bhikkhū appamattā viharanti tikkhaṃ maraṇassatiṃ bhāventi āsavānaṃ khayāya.

“Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘appamattā viharissāma, tikkhaṃ maraṇassatiṃ bhāvessāma āsavānaṃ khayāyā’ti. Evañhi vo, bhikkhave, sikkhitabban”ti. Navamaṃ.

☸---------------------------------------------------------------------

十九 修习念死之一

一 有一次，世尊住在纳提迦的砖瓦堂。在那里，世尊对比丘们说：“诸比丘！”那些

比丘回答世尊：“大德！”世尊说：

二 “诸比丘！如果修习念死，并且不断实践，就会有大果报、大利益，浸润于甘露（不死）、最终达到甘露（不死）。

诸比丘！你们修习你们的念死吗？”

三 这时，有一位比丘，对世尊说：“大德！我修习念死。”“比丘！既然如此，你是如何

修习念死的呢？”“大德！我是这样想的：‘愿我能活过这一日一夜之间，忆念世尊的教导，我希望能多做修行功夫！’

大德！我就是这样修习念死的。”

四 接着，又有另一位比丘，对世尊说：“大德！我也修习念死。”“比丘！既然如此，你是如何

修习念死的呢？”“大德！我是这样想的：‘愿我能活过这一天，忆念世尊的教导，我希望能多做修行功夫！’大德！

我就是这样修习念死的。”

五 又有另一位比丘，对世尊说：“大德！我也修习念死。”“比丘！既然如此，你是如何修习

念死的呢？”“大德！我是这样想的：‘愿我能活过吃完一钵饭的时间，忆念世尊的教导，我希望能多做修行功夫！’大德！

我就是这样修习念死的。”

六 又有另一位比丘，对世尊说：“大德！我也修习念死。”“比丘！既然如此，你是如何修习

念死的呢？”“大德！我是这样想的：‘愿我能活过咀嚼吞下四、五口食物的时间，忆念世尊的教导，我希望能多做修行功夫！’

大德！我就是这样修习念死的。”

七 又有另一位比丘，对世尊说：“大德！我也修习念死。”“比丘！既然如此，你是如何修习

念死的呢？”“大德！我是这样想的：‘愿我能活过咀嚼吞下一口食物的时间，忆念世尊的教导，我希望能多做修行功夫！’

大德！我就是这样修习念死的。”

八 又有另一位比丘，对世尊说：“大德！我也修习念死。”“比丘！既然如此，你是如何修习

念死的呢？”“大德！我是这样想的：‘愿我能活过一次吸气再呼气、或一次呼气再入息的时间，忆念世尊

的教导，我希望能多做修行功夫！’大德！我就是这样修习念死的。”

九 这时，世尊对那些比丘们说：

“诸比丘！像这样修习念死的比丘：‘愿我能活过一日一夜之间，忆念世尊的教导，我希望能多做修行功夫！’

又像这样说：诸比丘！像这样修习念死的比丘：‘愿我能活过这一天，忆念世尊的教导，我希望能多做修行功夫！’又像这样说：诸比

丘！像这样修习念死的比丘：‘愿我能活过吃完一钵饭的时间，忆念世尊的教导，我希望能多做修行功夫！’又像这样说：诸比

丘！像这样修习念死的比丘：‘愿我能活过咀嚼吞下四、五口食物的时间，忆念世尊的教导，我希望能多做修行功夫！’诸比

丘！这些比丘，是放逸地安住，为了断尽诸漏，他们修习念死是缓慢的。

然而，诸比丘！像这样修习念死的比丘：‘愿我能活过咀嚼吞下一口食物的时间，忆念世尊的教导，我希望能多

做修行功夫！’又像这样说：诸比丘！像这样修习念死的比丘：‘愿我能活过一次吸气再呼气、或一次呼气再入息间，

忆念世尊的教导，我希望能多做修行功夫！’诸比丘！这些比丘，是不放逸地安住，为了断尽诸漏，他们是精勤迅猛地

修习念死。所以，诸比丘！你们应当这样学习。

一〇 ‘我们应当不放逸地安住，为了断尽诸漏，应当精勤迅猛地修习念死。’诸比丘！你们应当这样学习。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 6.1-54)/1.2 Sāraṇīyavagga 可念品 (AN 6.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.10 Dutiyamaraṇassatisutta 修习念死之二 (AN 6.20)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Dutiyamaraṇassatisuttaṃ

20. Ekaṃ samayaṃ bhagavā nātike viharati giñjakāvasathe. Tatra kho bhagavā bhikkhū āmantesi – “maraṇassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā. Kathaṃ bhāvitā ca, bhikkhave, maraṇassati kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā?

“Idha, bhikkhave, bhikkhu divase nikkhante rattiyā patihitāya [paṭigatāya (ka.) a. ni. 8.74] iti paṭisañcikkhati – ‘bahukā kho me paccayā maraṇassa – ahi vā maṃ ḍaṃseyya, vicchiko vā maṃ ḍaṃseyya, satapadī vā maṃ ḍaṃseyya; tena me assa kālakiriyā, so mamassa antarāyo. Upakkhalitvā vā papateyyaṃ, bhattaṃ vā me bhuttaṃ byāpajjeyya, pittaṃ vā me kuppeyya, semhaṃ vā me kuppeyya, satthakā vā me vātā kuppeyyuṃ; tena me assa kālakiriyā, so mamassa antarāyo’ti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘atthi nu kho me pāpakā akusalā dhammā appahīnā, ye me assu rattiṃ kālaṃ karontassa antarāyāyā’”ti.

“Sace, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti – ‘atthi me pāpakā akusalā dhammā appahīnā, ye me assu rattiṃ kālaṃ karontassa antarāyāyā’ti, tena, bhikkhave, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ. Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṃ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya; evamevaṃ kho, bhikkhave, tena bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.

“Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti – ‘natthi me pāpakā akusalā dhammā appahīnā, ye me assu rattiṃ kālaṃ karontassa antarāyāyā’ti, tena, bhikkhave, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

“Idha pana, bhikkhave, bhikkhu rattiyā nikkhantāya divase patihite iti paṭisañcikkhati – ‘bahukā kho me paccayā maraṇassa – ahi vā maṃ ḍaṃseyya, vicchiko vā maṃ ḍaṃseyya, satapadī vā maṃ ḍaṃseyya; tena me assa kālakiriyā so mamassa antarāyo. Upakkhalitvā vā papateyyaṃ, bhattaṃ vā me bhuttaṃ byāpajjeyya, pittaṃ vā me kuppeyya, semhaṃ vā me kuppeyya, satthakā vā me vātā kuppeyyuṃ; tena me assa kālakiriyā so mamassa antarāyo’ti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṃ – ‘atthi nu kho me pāpakā akusalā dhammā appahīnā, ye me assu divā kālaṃ karontassa antarāyāyā’”ti.

“Sace, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti – ‘atthi me pāpakā akusalā dhammā appahīnā, ye me assu divā kālaṃ karontassa antarāyāyā’ti, tena, bhikkhave, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ. Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṃ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya; evamevaṃ kho, bhikkhave, tena bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.

“Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti – ‘natthi me pāpakā akusalā dhammā appahīnā, ye me assu divā kālaṃ karontassa antarāyāyā’ti, tena, bhikkhave, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu. Evaṃ bhāvitā kho, bhikkhave, maraṇassati evaṃ bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā”ti. Dasamaṃ.

Sāraṇīyavaggo dutiyo.

Tassuddānaṃ –

Dve sāraṇī nisāraṇīyaṃ, bhaddakaṃ anutappiyaṃ;

Nakulaṃ soppamacchā ca, dve honti maraṇassatīti.

☸---------------------------------------------------------------------

二十 修习念死之二

一 有一次，世尊住在纳提迦的砖瓦堂。在那里，世尊对比丘们说：

二 “诸比丘！如果修习念死，并且不断实践，就会有大果报、大利益，浸润于甘露、最终达到甘露。

诸比丘！那么，如何修习、如何不断实践，念死才会有大果报、大利益，浸润于甘露、最终达到甘

露呢？

三 诸比丘！世间的比丘，在白天过去、夜晚来临时，应当这样省察：‘我死亡的因缘很多——可能有毒蛇咬

我、或有蝎子蜇我、或有蜈蚣蜇我，因此我可能会死亡，那会是我的障碍。或者我可能绊倒摔跤、或我

吃的食物可能引起疾病、或我的胆汁可能失调、或我的痰涎可能阻塞、或我如刀割般的风病可能发作，因此我可能会死亡，那是我

的障碍。’诸比丘！这位比丘应当这样省察：‘我是否还有未断除的恶不善法？如果我在今夜死亡，它们会成为我的障碍吗？’

诸比丘！如果比丘反省后，知道：‘我还有未断除的恶不善法，如果我在今夜死亡，它们会成为我的障碍。’诸比丘！那么，这位比丘

为了断除那些恶不善法，应当生起极强的意欲、努力、热忱、决心、不退转、保持正念、正知。

诸比丘！譬如衣服着火或头发着火的人，为了扑灭那衣服或头发上的火，会生起极强的意欲、

努力、热忱、决心、不退转、保持正念、正知。同样地，诸比丘！这位比丘为了断除那些恶不善法，

应当生起极强的意欲、努力、热忱、决心、不退转、保持正念、正知。再者，诸比丘！如果比丘反省后，知道：‘我

没有未断除的恶不善法，如果我在今夜死亡，也不会成为我的障碍。’诸比丘！那么，这位比丘就应当以那份喜悦和

快乐安住，日夜勤学善法。

四 诸比丘！再者，世间的比丘，在夜晚过去、白天来临时，应当这样省察：‘我死亡的因缘很多——可能有毒

蛇咬我、或有蝎子蜇我、或有蜈蚣蜇我，因此我可能会死亡，那会是我的障碍。或者我可能绊倒摔跤、或我

吃的食物可能引起疾病、或我的胆汁可能失调、或我的痰涎可能阻塞、或我如刀割般的风病可能发作，因此我可能会死亡，那是我

的障碍。’诸比丘！这位比丘，应当这样省察：‘我是否还有未断除的恶不善法？如果我在白天死亡，它们会成为我的障碍吗？’

诸比丘！如果比丘反省后，知道：‘我还有未断除的恶不善法，在白天死亡时会成为我的障碍。’诸比丘！那么，

这位比丘为了断除那些恶不善法，应当生起极强的意欲、努力、热忱、决心、不退转、保持正念、正知。诸

比丘！譬如衣服着火或头发着火的人，为了扑灭那衣服或头发上的火，会生起极强的意欲、努

力、热忱、决心、不退转、保持正念、正知。同样地，诸比丘！这位比丘为了断除那些恶不善法，

应当生起极强的意欲、努力、热忱、决心、不退转、保持正念、正知。再者，诸比丘！如果比丘反省后，知道：‘我

没有未断除的恶不善法，即使在白天死亡也不会成为我的障碍。’诸比丘！那么，这位比丘就应当以那份喜悦和

快乐安住，日夜勤学善法。诸比丘！像这样修习念死、像这样不断实践，念死就会有大果报、

大利益，浸润于甘露、最终达到甘露。”

摄颂：

二可念法、慈心、安稳、追悔、

那拘罗、睡眠、渔夫及二念死是

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 6.1-54)/1.3 Anuttariyavagga 无上品 (AN 6.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.1 Sāmakasutta 世尊住在舍摩迦村 (AN 6.21)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Anuttariyavaggo

1. Sāmakasuttaṃ

21. Ekaṃ samayaṃ bhagavā sakkesu viharati sāmagāmake pokkharaṇiyāyaṃ. Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ pokkharaṇiyaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā bhagavantaṃ etadavoca –

“Tayome, bhante, dhammā bhikkhuno parihānāya saṃvattanti. Katame tayo? Kammārāmatā, bhassārāmatā, niddārāmatā – ime kho, bhante, tayo dhammā bhikkhuno parihānāya saṃvattantī”ti. Idamavoca sā devatā. Samanuñño satthā ahosi. Atha kho sā devatā “samanuñño me satthā”ti bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.

Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi – “imaṃ, bhikkhave, rattiṃ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ pokkharaṇiyaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho, bhikkhave, sā devatā maṃ etadavoca – ‘tayome, bhante, dhammā bhikkhuno parihānāya saṃvattanti. Katame tayo? Kammārāmatā, bhassārāmatā, niddārāmatā – ime kho, bhante, tayo dhammā bhikkhuno parihānāya saṃvattantī’ti. Idamavoca, bhikkhave, sā devatā. Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi. Tesaṃ vo [kho (ka.)], bhikkhave, alābhā tesaṃ dulladdhaṃ, ye vo devatāpi jānanti kusalehi dhammehi parihāyamāne”.

“Aparepi, bhikkhave, tayo parihāniye dhamme desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – “katame ca, bhikkhave, tayo parihāniyā dhammā? Saṅgaṇikārāmatā, dovacassatā, pāpamittatā – ime kho, bhikkhave, tayo parihāniyā dhammā”.

“Ye hi keci, bhikkhave, atītamaddhānaṃ parihāyiṃsu kusalehi dhammehi, sabbete imeheva chahi dhammehi parihāyiṃsu kusalehi dhammehi. Yepi hi keci, bhikkhave, anāgatamaddhānaṃ parihāyissanti kusalehi dhammehi, sabbete imeheva chahi dhammehi parihāyissanti kusalehi dhammehi. Yepi hi keci, bhikkhave, etarahi parihāyanti kusalehi dhammehi, sabbete imeheva chahi dhammehi parihāyanti kusalehi dhammehī”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第三 无上品

二十一 世尊住在舍摩迦村

一 有一次，世尊住在释迦族舍摩迦村的莲池边。那时，有一位天女，在午夜时分，有着绝妙的身色，

遍照整个莲池，并来到世尊那里。到了之后，顶礼世尊，站在一旁。站在一旁的那位天女

对世尊说：“大德！有这三种法，会导致比丘退步。是哪三种呢？就是：乐于事务、乐于言谈、

乐于睡眠。大德！这三种法，会导致比丘退步。”那位天女这样说，导师（佛陀）即认可了。这时那位

天女心想：“导师认可了。”便顶礼世尊，向右绕行后就在原地消失了。

二 那时，世尊在天亮之后，对比丘们说：

“诸比丘！今天夜里有一位天女，在午夜时分，有着绝妙的身色，遍照整个莲池，且来到我这里。到了

之后，顶礼我，站在一旁。诸比丘！站在一旁的那位天女对我这样说：‘大德！有这三种法，

会导致比丘退步。是哪三种呢？就是：乐于事务、乐于言谈、乐于睡眠。大德！这三种法，能

令比丘退步。’诸比丘！那位天女这样说。这样说完后，顶礼我，向右绕行后就在原地消失了。诸

比丘！那三种法对你们是没有利益的，会让你们退步。连天女都知道那些法会导致从善法中退失。诸

比丘！我再为你们说另外三种导致退步的法，你们要仔细听！好好放在心上，我要说了。”“大德！是的。”那些

比丘回答世尊。世尊说：

三 “诸比丘！是哪三种导致退步的法呢？

就是：乐于群居、恶言（难劝谏）、结交恶友。

诸比丘！这些就是三种导致退步的法。

四 诸比丘！所有在过去世中从善法退失的人，都是因为这六种法而从善法中退失的。诸比丘！

所有在未来世中将从善法退失的人，都将是因为这六种法而从善法中退失的。诸比丘！所有在现在世中

正从善法退失的人，都是因为这六种法而正从善法中退失的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 6.1-54)/1.3 Anuttariyavagga 无上品 (AN 6.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.2 Aparihāniyasutta 六不退法 (AN 6.22)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Aparihāniyasuttaṃ

22. “Chayime, bhikkhave, aparihāniye dhamme desessāmi, taṃ suṇātha…pe… katame ca, bhikkhave, cha aparihāniyā dhammā? Na kammārāmatā, na bhassārāmatā, na niddārāmatā, na saṅgaṇikārāmatā, sovacassatā, kalyāṇamittatā – ime kho, bhikkhave, cha aparihāniyā dhammā.

“Ye hi keci, bhikkhave, atītamaddhānaṃ na parihāyiṃsu kusalehi dhammehi, sabbete imeheva chahi dhammehi na parihāyiṃsu kusalehi dhammehi. Yepi hi keci, bhikkhave, anāgatamaddhānaṃ na parihāyissanti kusalehi dhammehi, sabbete imeheva chahi dhammehi na parihāyissanti kusalehi dhammehi. Yepi hi keci, bhikkhave, etarahi na parihāyanti kusalehi dhammehi, sabbete imeheva chahi dhammehi na parihāyanti kusalehi dhammehī”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

二十二 六不退法

一 “诸比丘！我要为你们说这六种不退法，你们要仔细听！……

二 诸比丘！那么，是哪六种不退法呢？

就是：不乐于事务、不乐于言谈、不乐于睡眠、不乐于群居、善言（易劝谏）、结交善友。

诸比丘！这六种法，是导致不退步的法。

三 诸比丘！所有在过去世中没有从善法退失的人，都是因为这六种法而没有从善法中退失的。诸比丘！

所有在未来世中将不会从善法退失的人，都将是因为这六种法而不会从善法中退失的。诸比丘！所有在现在世中

没有从善法退失的人，都是因为这六种法而没有从善法中退失的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 6.1-54)/1.3 Anuttariyavagga 无上品 (AN 6.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.3 Bhayasutta 怖畏就是欲 (AN 6.23)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Bhayasuttaṃ

23. “‘Bhayan’ti, bhikkhave, kāmānametaṃ adhivacanaṃ; ‘dukkhan’ti, bhikkhave, kāmānametaṃ adhivacanaṃ; ‘rogo’ti, bhikkhave, kāmānametaṃ adhivacanaṃ; ‘gaṇḍo’ti, bhikkhave, kāmānametaṃ adhivacanaṃ; ‘saṅgo’ti, bhikkhave, kāmānametaṃ adhivacanaṃ; ‘paṅko’ti, bhikkhave, kāmānametaṃ adhivacanaṃ.

“Kasmā ca, bhikkhave, ‘bhayan’ti kāmānametaṃ adhivacanaṃ? Kāmarāgarattāyaṃ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi bhayā na parimuccati, samparāyikāpi bhayā na parimuccati, tasmā ‘bhayan’ti kāmānametaṃ adhivacanaṃ. Kasmā ca, bhikkhave, dukkhanti…pe… rogoti… gaṇḍoti… saṅgoti… paṅkoti kāmānametaṃ adhivacanaṃ? Kāmarāgarattāyaṃ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi paṅkā na parimuccati, samparāyikāpi paṅkā na parimuccati, tasmā ‘paṅko’ti kāmānametaṃ adhivacanan”ti.

“Bhayaṃ dukkhaṃ rogo gaṇḍo, saṅgo paṅko ca ubhayaṃ;

Ete kāmā pavuccanti, yattha satto puthujjano.

“Upādāne bhayaṃ disvā, jātimaraṇasambhave;

Anupādā vimuccanti, jātimaraṇasaṅkhaye.

“Te khemappattā sukhino, diṭṭhadhammābhinibbutā;

Sabbaverabhayātītā [sabbe verabhayātītā (syā.)], sabbadukkhaṃ upaccagun”ti. tatiyaṃ;

☸---------------------------------------------------------------------

二十三 怖畏就是欲

一 “诸比丘！‘怖畏’，这是欲的同义词。诸比丘！‘苦’，这是欲的同义词。诸比丘！‘病’，这是欲的同义词。

诸比丘！‘痈’，这是欲的同义词。诸比丘！‘执着’，这是欲的同义词。诸比丘！‘泥沼’，这是欲的同义词。

二 诸比丘！为什么说‘怖畏’是欲的同义词呢？

诸比丘！沉溺于欲贪、被欲贪束缚的人，既不能解脱现世的怖畏，也不能解脱未来的怖畏，

所以说‘怖畏’是欲的同义词。

三 诸比丘！为什么说‘苦’是……‘病’是……‘痈’是……‘执着’是……‘泥沼’是欲的同义词呢？

诸比丘！沉溺于欲贪、被欲贪束缚的人，既不能解脱现世的泥沼，也不能解脱未来的泥沼，

所以说‘泥沼’是欲的同义词。”

怖畏、苦、病、痈肿，

执着与泥沼亦复如是；

这些都被称为欲，

凡夫执着于此处。

见到执取以及生死轮回中的怖畏，

通过无执取而得解脱，达到生死寂灭。

他们达到安稳、幸福，

于现世即得寂灭；

超越一切怨仇与怖畏，

他们已渡过一切苦。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 6.1-54)/1.3 Anuttariyavagga 无上品 (AN 6.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.4 Himavantasutta 能破雪山王 (AN 6.24)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Himavantasuttaṃ

24. “Chahi, bhikkhave, dhammehi samannāgato bhikkhu himavantaṃ pabbatarājaṃ padāleyya, ko pana vādo chavāya avijjāya! Katamehi chahi? Idha, bhikkhave, bhikkhu samādhissa samāpattikusalo hoti, samādhissa ṭhitikusalo hoti, samādhissa vuṭṭhānakusalo hoti, samādhissa kallitakusalo [kallatākusalo (syā. kaṃ. ka.) saṃ. ni. 3.665 passitabbaṃ] hoti, samādhissa gocarakusalo hoti, samādhissa abhinīhārakusalo hoti. Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu himavantaṃ pabbatarājaṃ padāleyya, ko pana vādo chavāya avijjāyā”ti! Catutthaṃ.

☸---------------------------------------------------------------------

二十四 能破雪山王

一 “诸比丘！成就六法的比丘，能够摧破雪山（喜马拉雅山）之王，更何况那微劣的无明呢！是哪六法呢？

二 诸比丘！世间的比丘，于进入三摩地（定）善巧，于安住三摩地善巧，于从三摩地出定善巧、

于三摩地的适宜（调整）善巧，于三摩地的所缘（境界）善巧、于三摩地的引发（转向）善巧。

诸比丘！成就这六法的比丘，能够摧破雪山之王，更何况那微劣的无明呢？”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 6.1-54)/1.3 Anuttariyavagga 无上品 (AN 6.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.5 Anussatiṭṭhānasutta 六种随念住 (AN 6.25)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Anussatiṭṭhānasuttaṃ

25. “Chayimāni, bhikkhave, anussatiṭṭhānāni. Katamāni cha? Idha, bhikkhave, ariyasāvako tathāgataṃ anussarati – ‘itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavā’ti. Yasmiṃ, bhikkhave, samaye ariyasāvako tathāgataṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti, nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. ‘Gedho’ti kho, bhikkhave, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. Idampi kho, bhikkhave, ārammaṇaṃ karitvā evamidhekacce sattā visujjhanti.

“Puna caparaṃ, bhikkhave, ariyasāvako dhammaṃ anussarati – ‘svākkhāto bhagavatā dhammo…pe… paccattaṃ veditabbo viññūhī’ti. Yasmiṃ, bhikkhave, samaye ariyasāvako dhammaṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti, nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. ‘Gedho’ti kho, bhikkhave, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. Idampi kho, bhikkhave, ārammaṇaṃ karitvā evamidhekacce sattā visujjhanti.

“Puna caparaṃ, bhikkhave, ariyasāvako saṅghaṃ anussarati – ‘suppaṭipanno bhagavato sāvakasaṅgho…pe… anuttaraṃ puññakkhettaṃ lokassā’ti. Yasmiṃ, bhikkhave, samaye ariyasāvako saṅghaṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti, nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. ‘Gedho’ti kho, bhikkhave, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. Idampi kho, bhikkhave, ārammaṇaṃ karitvā evamidhekacce sattā visujjhanti.

“Puna caparaṃ, bhikkhave, ariyasāvako attano sīlāni anussarati akhaṇḍāni…pe… samādhisaṃvattanikāni. Yasmiṃ, bhikkhave, samaye ariyasāvako sīlaṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti, nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. ‘Gedho’ti kho, bhikkhave, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. Idampi kho, bhikkhave, ārammaṇaṃ karitvā evamidhekacce sattā visujjhanti.

“Puna caparaṃ, bhikkhave, ariyasāvako attano cāgaṃ anussarati – ‘lābhā vata me! Suladdhaṃ vata me…pe… yācayogo dānasaṃvibhāgarato’ti. Yasmiṃ…pe… evamidhekacce sattā visujjhanti.

“Puna caparaṃ, bhikkhave, ariyasāvako devatā anussarati – ‘santi devā cātumahārājikā, santi devā tāvatiṃsā, santi devā yāmā, santi devā tusitā, santi devā nimmānaratino, santi devā paranimmitavasavattino, santi devā brahmakāyikā, santi devā tatuttari. Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tattha upapannā; mayhampi tathārūpā saddhā saṃvijjati. Yathārūpena sīlena… sutena… cāgena… paññāya samannāgatā tā devatā ito cutā tattha upapannā; mayhampi tathārūpā paññā saṃvijjatī’” ti.

“Yasmiṃ, bhikkhave, samaye ariyasāvako attano ca tāsañca devatānaṃ saddhañca sīlañca sutañca cāgañca paññañca anussarati nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti, nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. ‘Gedho’ti kho, bhikkhave, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. Idampi kho, bhikkhave, ārammaṇaṃ karitvā evamidhekacce sattā visujjhanti. Imāni kho, bhikkhave, cha anussatiṭṭhānānī”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

二十五 六种随念住

一 “诸比丘！有这六种随念住。是哪六种呢？

二 诸比丘！世间的圣弟子随念如来（佛陀）道：‘像这样，那位世尊是……乃至……天人导师、佛陀、

世尊。’诸比丘！当圣弟子随念如来时，那时他的心不被贪欲占据，不被瞋恚占据，不被愚痴

占据；那时他的心是正直的，已出离、解脱、超越了渴爱。诸比丘！所谓‘渴爱’(gedha)，正是五种欲乐的同义词。

诸比丘！以此为所缘，世间有些众生就这样得以清净。

三 再者，诸比丘！有圣弟子，随念法道：‘世尊所善说的法……乃至……是智

者们各自可以亲证。’诸比丘！当圣弟子随念法时，那时他的心不被贪欲占据，不被瞋恚占据，不被愚痴占据。

那时他的心是正直的，已出离、解脱、超越了渴爱。诸比丘！所谓‘渴爱’，正是五种欲乐的同义词。

诸比丘！以此为所缘，世间有些众生就这样得以清净。

四 再者，诸比丘！有圣弟子，随念僧团道：‘世尊的弟子僧团是善行道的……乃至……

是世间的无上福田。’诸比丘！当圣弟子随念僧团时，那时他的心不被贪欲占据，不被瞋恚占据，不被

愚痴占据。那时他的心是正直的，已出离、解脱、超越了渴爱。诸比丘！所谓‘渴爱’，正是五种

欲乐的同义词。诸比丘！以此为所缘，世间有些众生就这样得以清净。

五 再者，诸比丘！有望弟子，随念自己的戒行道：‘（我的戒）是不毁坏的……乃至……有助于得定。’诸比

丘！当圣弟子随念戒时，那时他的心不被贪欲占据，不被瞋恚占据，不被愚痴占据。那时他的心是

正直的，已出离、解脱、超越了渴爱。诸比丘！所谓‘渴爱’，正是五种欲乐的同义词。诸比丘！

以此为所缘，世间有些众生就这样得以清净。

六 再者，诸比丘！有圣弟子，随念自己的布施道：‘啊！我真有利得！啊！我真有善利得！

……乃至……（我心）随顺于布施，乐于分享。’诸比丘！当圣弟子随念舍时，那时他的心不被贪欲占据、

不被瞋恚占据，不被愚痴占据。那时他的心是正直的，已出离、解脱、超越了渴爱。诸比丘！

所谓‘渴爱’，正是五种欲乐的同义词。诸比丘！以此为所缘，世间有些众生就这样得以清净。

七 再者，诸比丘！有圣弟子，随念诸天道：‘有四大王天、三十三天、夜摩天、兜

率天、化乐天、他化自在天、梵身天、还有更上层的诸天。那些天人因为具备了某种程度的

信，从此世死后投生到那里；我也同样具备那样的信。那些天人因为具备了某种程度的戒、闻、舍、慧，从此世

死后投生到那里；我也同样具备那样的慧。’诸比丘！当圣弟子随念自己以及那些天人的信、戒、闻、舍、慧时，那时他的心不被

贪欲占据，不被瞋恚占据，不被愚痴占据。那时他的心是正直的，已出离、解脱、超越了渴爱。

诸比丘！所谓‘渴爱’，正是五种欲乐的同义词。诸比丘！以此为所缘，世间有些众生就这样得以

清净。

诸比丘！这就是六种随念住。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 6.1-54)/1.3 Anuttariyavagga 无上品 (AN 6.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.6 Mahākaccānasutta 大迦旃延 (AN 6.26)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Mahākaccānasuttaṃ

26. Tatra kho āyasmā mahākaccāno bhikkhū āmantesi – “āvuso bhikkhave”ti. “Āvuso”ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṃ. Āyasmā mahākaccāno etadavoca – “acchariyaṃ, āvuso; abbhutaṃ, āvuso! Yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sambādhe okāsādhigamo anubuddho sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ cha anussatiṭṭhānāni.

“Katamāni cha? Idhāvuso, ariyasāvako tathāgataṃ anussarati – ‘itipi so bhagavā …pe… satthā devamanussānaṃ buddho bhagavā’ti. Yasmiṃ, āvuso, samaye ariyasāvako tathāgataṃ anussarati nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti, nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. ‘Gedho’ti kho, āvuso, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena. Idampi kho, āvuso, ārammaṇaṃ karitvā evamidhekacce sattā visuddhidhammā bhavanti.

“Puna caparaṃ, āvuso, ariyasāvako dhammaṃ anussarati – ‘svākkhāto bhagavatā dhammo…pe… paccattaṃ veditabbo viññūhī’ti. Yasmiṃ, āvuso, samaye ariyasāvako dhammaṃ anussarati nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti, nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. ‘Gedho’ti kho, āvuso, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena. Idampi kho, āvuso, ārammaṇaṃ karitvā evamidhekacce sattā visuddhidhammā bhavanti.

“Puna caparaṃ, āvuso, ariyasāvako saṅghaṃ anussarati – ‘suppaṭipanno bhagavato sāvakasaṅgho…pe… anuttaraṃ puññakkhettaṃ lokassā’ti. Yasmiṃ, āvuso, samaye ariyasāvako saṅghaṃ anussarati nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti, nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. ‘Gedho’ti kho, āvuso, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena. Idampi kho, āvuso, ārammaṇaṃ karitvā evamidhekacce sattā visuddhidhammā bhavanti.

“Puna caparaṃ, āvuso, ariyasāvako attano sīlāni anussarati akhaṇḍāni…pe… samādhisaṃvattanikāni. Yasmiṃ, āvuso, samaye ariyasāvako attano sīlaṃ anussarati nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti, nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. ‘Gedho’ti kho, āvuso, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena. Idampi kho, āvuso, ārammaṇaṃ karitvā evamidhekacce sattā visuddhidhammā bhavanti.

“Puna caparaṃ, āvuso, ariyasāvako attano cāgaṃ anussarati – ‘lābhā vata me, suladdhaṃ vata me…pe… yācayogo dānasaṃvibhāgarato’ti. Yasmiṃ, āvuso, samaye ariyasāvako attano cāgaṃ anussarati nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti, nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. ‘Gedho’ti kho, āvuso, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena. Idampi kho, āvuso, ārammaṇaṃ karitvā evamidhekacce sattā visuddhidhammā bhavanti.

“Puna caparaṃ, āvuso, ariyasāvako devatā anussarati – ‘santi devā cātumahārājikā, santi devā…pe… tatuttari. Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tattha upapannā; mayhampi tathārūpā saddhā saṃvijjati. Yathārūpena sīlena…pe… sutena… cāgena… paññāya samannāgatā tā devatā ito cutā tattha upapannā; mayhampi tathārūpā paññā saṃvijjatī’ti. Yasmiṃ, āvuso, samaye ariyasāvako attano ca tāsañca devatānaṃ saddhañca sīlañca sutañca cāgañca paññañca anussarati nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti, nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. ‘Gedho’ti kho, āvuso, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena. Idampi kho, āvuso, ārammaṇaṃ karitvā evamidhekacce sattā visuddhidhammā bhavanti.

“Acchariyaṃ, āvuso; abbhutaṃ, āvuso! Yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sambādhe okāsādhigamo anubuddho sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ cha anussatiṭṭhānānī”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

二十六 大迦旃延

一 在那里，具寿摩诃迦旃延问比丘们：“各位比丘！”那些比丘回答具寿摩诃迦旃延：“贤友！”具寿摩诃迦旃延这样说：

二 “贤友们！世尊，这位知者、见者、阿罗汉、正自觉者，在[五欲的]束缚中，觉悟到[随念住的]解脱机会，为了众生的清净，为了超越愁叹，为了灭除苦忧，为了获得正道，为了证悟涅槃，这真是稀有、真是未曾有啊！这就是所谓的六随念住。是哪六种呢？

三 贤友们！在此，圣弟子随念如来：‘那位世尊是……（略）……天人导师、佛陀、世尊。’贤友们！当圣弟子随念如来时，那时他的心不被贪欲所困扰，不被嗔恨所困扰，不被愚痴所困扰；那时他的心是正直的，脱离了、解脱了、超越了贪婪。贤友们！所谓的‘贪婪’(gedha)，就是指五种感官欲乐。贤友们！那位圣弟子，完全以如同虚空般的心安住，广阔、宏大、无量、无怨、无害。贤友们！正是有一些众生，通过这样的所缘（专注对象）而得到这样的清净。

四 再者，贤友们！圣弟子随念法：‘世尊的正法是善说的、……（略）……是智者们各自可以亲证的。’贤友们！当圣弟子随念法时，那时他的心不被贪欲所困扰，不被嗔恨所困扰，不被愚痴所困扰；那时他的心是正直的，脱离了、解脱了、超越了贪婪。贤友们！所谓的‘贪婪’，就是指五种感官欲乐。贤友们！那位圣弟子，完全以如同虚空般的心安住，广阔、宏大、无量、无怨、无害。贤友们！正是有一些众生，通过这样的所缘而得到这样的清净。

五 再者，贤友们！圣弟子随念僧：‘世尊的弟子僧团是善于行道的、……（略）……是世间无上的福田。’贤友们！当圣弟子随念僧时，那时他的心不被贪欲所困扰，不被嗔恨所困扰，不被愚痴所困扰；那时他的心是正直的，脱离了、解脱了、超越了贪婪。贤友们！所谓的‘贪婪’，就是指五种感官欲乐。贤友们！那位圣弟子，完全以如同虚空般的心安住，广阔、宏大、无量、无怨、无害。贤友们！正是有一些众生，通过这样的所缘而得到这样的清净。

六 再者，贤友们！圣弟子随念自己的戒行：它们是无缺的、……（略）……是能导向禅定的。贤友们！当圣弟子随念戒行时，那时他的心不被贪欲所困扰，不被嗔恨所困扰，不被愚痴所困扰；那时他的心是正直的，脱离了、解脱了、超越了贪婪。贤友们！所谓的‘贪婪’，就是指五种感官欲乐。贤友们！那位圣弟子，完全以如同虚空般的心安住，广阔、宏大、无量、无怨、无害。贤友们！正是有一些众生，通过这样的所缘而得到这样的清净。

七 再者，贤友们！圣弟子随念自己的布施：‘啊！我真是有利！啊！我真是善得！……（略）……适宜布施，乐于分享。’贤友们！当圣弟子随念布施时，那时他的心不被贪欲所困扰，不被嗔恨所困扰，不被愚痴所困扰；那时他的心是正直的，脱离了、解脱了、超越了贪婪。贤友们！所谓的‘贪婪’，就是指五种感官欲乐。贤友们！那位圣弟子，完全以如同虚空般的心安住，广阔、宏大、无量、无怨、无害。贤友们！正是有一些众生，通过这样的所缘而得到这样的清净。

八 再者，贤友们！圣弟子随念天神：‘有四大王天，有三十三天、……（略）……有比那些更高的天神。那些天神具备了那样的信，从这里死后生到那里；我也同样具有那样的信。那些天神具备了那样的戒……（略）……闻……舍……慧，从这里死后生到那里；我也同样具有那样的慧。’贤友们！当圣弟子随念自己和那些天神的信、戒、闻、舍、慧时，那时他的心不被贪欲所困扰，不被嗔恨所困扰，不被愚痴所困扰；那时他的心是正直的，脱离了、解脱了、超越了贪婪。贤友们！所谓的‘贪婪’，就是指五种感官欲乐。贤友们！那位圣弟子，完全以如同虚空般的心安住，广阔、宏大、无量、无怨、无害。贤友们！正是有一些众生，通过这样的所缘而得到这样的清净。

贤友们！世尊，这位知者、见者、阿罗汉、正等觉者，在[五欲的]束缚中，觉悟到[随念住的]解脱机会，为了众生的清净，为了超越愁叹，为了灭除苦忧，为了获得正道，为了证悟涅槃，这真是稀有、真是未曾有啊！这就是所谓的六随念住。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 6.1-54)/1.3 Anuttariyavagga 无上品 (AN 6.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.7 Paṭhamasamayasutta 拜见之一 (AN 6.27)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Paṭhamasamayasuttaṃ

27. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “kati nu kho, bhante, samayā manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitun”ti? “Chayime, bhikkhu, samayā manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṃ”.

“Katame cha? Idha, bhikkhu, yasmiṃ samaye bhikkhu kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāti tasmiṃ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo – ‘ahaṃ kho, āvuso, kāmarāgapariyuṭṭhitena cetasā viharāmi kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāmi. Sādhu vata me, āyasmā, kāmarāgassa pahānāya dhammaṃ desetū’ti. Tassa manobhāvanīyo bhikkhu kāmarāgassa pahānāya dhammaṃ deseti. Ayaṃ, bhikkhu, paṭhamo samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṃ.

“Puna caparaṃ, bhikkhu, yasmiṃ samaye bhikkhu byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ nappajānāti tasmiṃ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo – ‘ahaṃ kho, āvuso, byāpādapariyuṭṭhitena cetasā viharāmi byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ nappajānāmi. Sādhu vata me, āyasmā, byāpādassa pahānāya dhammaṃ desetū’ti. Tassa manobhāvanīyo bhikkhu byāpādassa pahānāya dhammaṃ deseti. Ayaṃ, bhikkhu, dutiyo samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṃ.

“Puna caparaṃ, bhikkhu, yasmiṃ samaye bhikkhu thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṃ yathābhūtaṃ nappajānāti tasmiṃ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo – ‘ahaṃ kho, āvuso, thinamiddhapariyuṭṭhitena cetasā viharāmi thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṃ yathābhūtaṃ nappajānāmi. Sādhu vata me, āyasmā, thinamiddhassa pahānāya dhammaṃ desetū’ti. Tassa manobhāvanīyo bhikkhu thinamiddhassa pahānāya dhammaṃ deseti. Ayaṃ, bhikkhu, tatiyo samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṃ.

“Puna caparaṃ, bhikkhu, yasmiṃ samaye bhikkhu uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṃ yathābhūtaṃ nappajānāti tasmiṃ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo – ‘ahaṃ kho, āvuso, uddhaccakukkuccapariyuṭṭhitena cetasā viharāmi uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṃ yathābhūtaṃ nappajānāmi. Sādhu vata me, āyasmā, uddhaccakukkuccassa pahānāya dhammaṃ desetū’ti. Tassa manobhāvanīyo bhikkhu uddhaccakukkuccassa pahānāya dhammaṃ deseti. Ayaṃ, bhikkhu, catuttho samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṃ.

“Puna caparaṃ, bhikkhu, yasmiṃ samaye bhikkhu vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāti tasmiṃ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo – ‘ahaṃ, āvuso, vicikicchāpariyuṭṭhitena cetasā viharāmi vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāmi. Sādhu vata me, āyasmā, vicikicchāya pahānāya dhammaṃ desetū’ti. Tassa manobhāvanīyo bhikkhu vicikicchāya pahānāya dhammaṃ deseti. Ayaṃ, bhikkhu, pañcamo samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṃ.

“Puna caparaṃ, bhikkhu, yasmiṃ samaye bhikkhu yaṃ nimittaṃ āgamma yaṃ nimittaṃ manasikaroto anantarā āsavānaṃ khayo hoti taṃ nimittaṃ nappajānāti tasmiṃ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo – ‘ahaṃ kho, āvuso, yaṃ nimittaṃ āgamma yaṃ nimittaṃ manasikaroto anantarā āsavānaṃ khayo hoti, taṃ nimittaṃ nappajānāmi. Sādhu vata me, āyasmā, āsavānaṃ khayāya dhammaṃ desetū’ti. Tassa manobhāvanīyo bhikkhu āsavānaṃ khayāya dhammaṃ deseti. Ayaṃ, bhikkhu, chaṭṭho samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṃ. Ime kho, bhikkhu, cha samayā manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitun”ti. Sattamaṃ.

☸---------------------------------------------------------------------

二十七 拜见之一

一 那时，有一位比丘来到世尊那里。到了之后，顶礼世尊，坐在一旁。坐在一旁的比丘对世尊说：“大德！什么时候适合去拜见修心的比丘呢？”

二 “比丘！有这六种时候适合去拜见修心的比丘。是哪六种呢？

三 比丘！在此，某个时候，比丘的心被欲贪所困扰、被欲贪所征服而住，并且不如实了知已生起的欲贪的出离方法，在这个时候，他应该去拜见那位修心的比丘，对他说：‘贤友！我的心被欲贪所困扰、被欲贪所征服而住，并且不如实了知已生起的欲贪的出离方法。尊者！请您为我解说断除欲贪的方法吧！’那位修心的比丘便为他解说断除欲贪的方法。比丘！这是第一个适合去拜见修心的比丘的时候。

四 再者，比丘！某个时候，比丘的心被嗔恚所困扰、被嗔恚所征服而住，并且不如实了知已生起的嗔恚的出离方法，在这个时候，他应该去拜见那位修心的比丘，对他说：‘贤友！我的心被嗔恚所困扰、被嗔恚所征服而住，并且不如实了知已生起的嗔恚的出离方法。尊者！请您为我解说断除嗔恚的方法吧！’那位修心的比丘便为他解说断除嗔恚的方法。比丘！这是第二个适合去拜见修心的比丘的时候。

五 再者，比丘！某个时候，比丘的心被昏沉、睡眠所困扰、被昏沉、睡眠所征服而住，并且不如实了知已生起的昏沉、睡眠的出离方法，在这个时候，他应该去拜见那位修心的比丘，对他说：‘贤友！我的心被昏沉、睡眠所困扰、被昏沉、睡眠所征服而住，并且不如实了知已生起的昏沉、睡眠的出离方法。尊者！请您为我解说断除昏沉、睡眠的方法吧！’那位修心的比丘便为他解说断除昏沉、睡眠的方法。比丘！这是第三个适合去拜见修心的比丘的时候。

六 再者，比丘！某个时候，比丘的心被掉举、追悔所困扰、被掉举、追悔所征服而住，并且不如实了知已生起的掉举、追悔的出离方法，在这个时候，他应该去拜见那位修心的比丘，对他说：‘贤友！我的心被掉举、追悔所困扰、被掉举、追悔所征服而住，并且不如实了知已生起的掉举、追悔的出离方法。尊者！请您为我解说断除掉举、追悔的方法吧！’那位修心的比丘便为他解说断除掉举、追悔的方法。比丘！这是第四个适合去拜见修心的比丘的时候。

七 再者，比丘！某个时候，比丘的心被疑所困扰、被疑所征服而住，并且不如实了知已生起的疑的出离方法，在这个时候，他应该去拜见那位修心的比丘，对他说：‘贤友！我的心被疑所困扰、被疑所征服而住，并且不如实了知已生起的疑的出离方法。尊者！请您为我解说断除疑的方法吧！’那位修心的比丘便为他解说断除疑的方法。比丘！这是第五个适合去拜见修心的比丘的时候。

八 再者，比丘！某个时候，比丘不了知依靠哪个相、作意哪个相，能使诸漏无间断地灭尽，在这个时候，他应该去拜见那位修心的比丘，对他说：‘贤友！我不了知依靠哪个相、作意哪个相，能使诸漏无间断地灭尽。尊者！请您为我解说灭尽诸漏的方法吧！’那位修心的比丘便为他解说灭尽诸漏的方法。”比丘！这是第六个适合去拜见修心的比丘的时候。

比丘！这些就是适合去拜见修心的比丘的六种时候。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 6.1-54)/1.3 Anuttariyavagga 无上品 (AN 6.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.8 Dutiyasamayasutta 拜见之二 (AN 6.28)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Dutiyasamayasuttaṃ

28. Ekaṃ samayaṃ sambahulā therā bhikkhū bārāṇasiyaṃ viharanti isipatane migadāye. Atha kho tesaṃ therānaṃ bhikkhūnaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ maṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – “ko nu kho, āvuso, samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitun”ti?

Evaṃ vutte aññataro bhikkhu there bhikkhū etadavoca – “yasmiṃ, āvuso, samaye manobhāvanīyo bhikkhu pacchābhattaṃ piṇḍapātapaṭikkanto pāde pakkhāletvā nisinno hoti pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā, so samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitun”ti.

Evaṃ vutte aññataro bhikkhu taṃ bhikkhuṃ etadavoca – “na kho, āvuso, so samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṃ. Yasmiṃ, āvuso, samaye manobhāvanīyo bhikkhu pacchābhattaṃ piṇḍapātapaṭikkanto pāde pakkhāletvā nisinno hoti pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā, cārittakilamathopissa tasmiṃ samaye appaṭippassaddho hoti, bhattakilamathopissa tasmiṃ samaye appaṭippassaddho hoti. Tasmā so asamayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṃ. Yasmiṃ, āvuso, samaye manobhāvanīyo bhikkhu sāyanhasamayaṃ paṭisallānā vuṭṭhito vihārapacchāyāyaṃ nisinno hoti pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā, so samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitun”ti.

Evaṃ vutte aññataro bhikkhu taṃ bhikkhuṃ etadavoca – “na kho, āvuso, so samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṃ. Yasmiṃ, āvuso, samaye manobhāvanīyo bhikkhu sāyanhasamayaṃ paṭisallānā vuṭṭhito vihārapacchāyāyaṃ nisinno hoti pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā, yadevassa divā samādhinimittaṃ manasikataṃ hoti tadevassa tasmiṃ samaye samudācarati. Tasmā so asamayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṃ. Yasmiṃ, āvuso, samaye manobhāvanīyo bhikkhu rattiyā paccūsasamayaṃ paccuṭṭhāya nisinno hoti pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā, so samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitun”ti.

Evaṃ vutte aññataro bhikkhu taṃ bhikkhuṃ etadavoca – “na kho, āvuso, so samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṃ. Yasmiṃ, āvuso, samaye manobhāvanīyo bhikkhu rattiyā paccūsasamayaṃ paccuṭṭhāya nisinno hoti pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā, ojaṭṭhāyissa tasmiṃ samaye kāyo hoti phāsussa hoti buddhānaṃ sāsanaṃ manasi kātuṃ. Tasmā so asamayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitun”ti.

Evaṃ vutte āyasmā mahākaccāno there bhikkhū etadavoca – “sammukhā metaṃ, āvuso, bhagavato sutaṃ sammukhā paṭiggahitaṃ – ‘chayime, bhikkhu, samayā manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṃ’”.

“Katame cha? Idha, bhikkhu, yasmiṃ samaye bhikkhu kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāti, tasmiṃ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo – ‘ahaṃ kho, āvuso, kāmarāgapariyuṭṭhitena cetasā viharāmi kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāmi. Sādhu vata me āyasmā kāmarāgassa pahānāya dhammaṃ desetū’ti. Tassa manobhāvanīyo bhikkhu kāmarāgassa pahānāya dhammaṃ deseti. Ayaṃ, bhikkhu, paṭhamo samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṃ.

“Puna caparaṃ, bhikkhu, yasmiṃ samaye bhikkhu byāpādapariyuṭṭhitena cetasā viharati…pe… thinamiddhapariyuṭṭhitena cetasā viharati… uddhaccakukkuccapariyuṭṭhitena cetasā viharati… vicikicchāpariyuṭṭhitena cetasā viharati… yaṃ nimittaṃ āgamma yaṃ nimittaṃ manasikaroto anantarā āsavānaṃ khayo hoti, taṃ nimittaṃ na jānāti na passati, tasmiṃ samaye manobhāvanīyo bhikkhu upasaṅkamitvā evamassa vacanīyo – ‘ahaṃ kho, āvuso, yaṃ nimittaṃ āgamma yaṃ nimittaṃ manasikaroto anantarā āsavānaṃ khayo hoti taṃ nimittaṃ na jānāmi na passāmi. Sādhu vata me āyasmā āsavānaṃ khayāya dhammaṃ desetū’ti. Tassa manobhāvanīyo bhikkhu āsavānaṃ khayāya dhammaṃ deseti. Ayaṃ, bhikkhu, chaṭṭho samayo manobhāvanīyassa bhikkhuno dassanāya upasaṅkamituṃ.

“Sammukhā metaṃ, āvuso, bhagavato sutaṃ sammukhā paṭiggahitaṃ – ‘ime kho, bhikkhu, cha samayā manobhāvanīyassa bhikkhuno dassanāya upasaṅkamitun’”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

二十八 拜见之二

一 有一次，众多长老比丘住在波罗奈国的仙人堕处鹿野苑。那时，那些长老比丘们在饭后，从托钵回来，聚集在集会堂里坐着，他们之间生起了这样的谈论：“贤友们！什么时候适合去拜见修心的比丘呢？”

二 这样说的时候，有一位长老比丘对其他比丘们说：“贤友们！当修心的比丘吃完饭从托钵回来，洗过脚后，结跏趺坐，保持身体端正，将念安住于面前的时候，那是适合去拜见修心的比丘的时候。”

三 这样说的时候，另一位比丘对那位比丘说：“贤友！那不是适合去拜见修心的比丘的时候。贤友！当修心的比丘吃完饭从托钵回来，洗过脚后，结跏趺坐，保持身体端正，将念安住于面前的时候，那时他行走的疲劳还没有平息，那时他饭后的困顿也还没有平息。因此那不是适合去拜见修心的比丘的时候。贤友！当修心的比丘在傍晚时分从独坐禅修中起来，在精舍的阴影下，结跏趺坐，保持身体端正，将念安住于面前的时候，那是适合去拜见修心的比丘的时候。”

四 这样说的时候，另一位比丘对那位比丘说：“贤友！那不是适合去拜见修心的比丘的时候。贤友！当修心的比丘在傍晚时分从独坐禅修中起来，在精舍的阴影下，结跏趺坐，保持身体端正，将念安住于面前的时候，他白天所作意的禅定相，在那时还会显现出来。因此那不是适合去拜见修心的比丘的时候。贤友！当修心的比丘在黎明时分起来，结跏趺坐，保持身体端正，将念安住于面前的时候，那是适合去拜见修心的比丘的时候。”

五 这样说的时候，另一位比丘对那位比丘说：“贤友！那不是适合去拜见修心的比丘的时候。贤友！当修心的比丘在黎明时分起来，结跏趺坐，保持身体端正，将念安住于面前的时候，那时他的身体充满精力，适合于将诸佛的教导放在心中思维。因此那不是适合去拜见修心的比丘的时候。”

六 这样说的时候，具寿摩诃迦旃延对长老比丘们说：“贤友们！我曾当面从世尊那里听到、当面领受：‘比丘！有这六种时候适合去拜见修心的比丘。是哪六种呢？

七 比丘！在此，某个时候，比丘的心被欲贪所困扰、被欲贪所征服而住，并且不如实了知已生起的欲贪的出离方法，在这个时候，他应该去拜见那位修心的比丘，对他说：‘贤友！我的心被欲贪所困扰、被欲贪所征服而住，并且不如实了知已生起的欲贪的出离方法。尊者！请您为我解说断除欲贪的方法吧！’那位修心的比丘便为他解说断除欲贪的方法。比丘！这是第一个适合去拜见修心的比丘的时候。

八 再者，比丘！某个时候，比丘的心被嗔恚所困扰……（略）……心被昏沉、睡眠所困扰……心被掉举、追悔所困扰……心被疑所困扰……（又某个时候）比丘不了知、不看见依靠哪个相、作意哪个相，能使诸漏无间断地灭尽，在这个时候，他应该去拜见那位修心的比丘，对他说：‘贤友！我不了知、不看见依靠哪个相、作意哪个相，能使诸漏无间断地灭尽。尊者！请您为我解说灭尽诸漏的方法吧！’那位修心的比丘便为他解说灭尽诸漏的方法。比丘！这是第六个适合去拜见修心的比丘的时候。’

贤友们！我曾当面从世尊那里听到、当面领受：‘比丘！这些就是适合去拜见修心的比丘的六种时候。’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.8.18 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 6.1-54)/1.3 Anuttariyavagga 无上品 (AN 6.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.9 Udāyīsutta 优陀夷六随念住经 (AN 6.29)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

☆ 六随念住 ➾ ➊ 一至三禅──现法乐住，➋ 光明想──获得智见，➌ 观身不净──断爱染（贪染欲爱），➍ 墓园九相──断我慢，➎ 第四禅──决择多界，➏ 行、住、坐、卧四明觉（四念住）──正念正知。

9. Udāyīsuttaṃ

优陀夷六随念住经

29. Atha kho bhagavā āyasmantaṃ udāyiṃ āmantesi –

那时，世尊问具寿优陀夷：

“kati nu kho, udāyi, anussatiṭṭhānānī”ti?

“优陀夷！随念住有多少种呢？”

Evaṃ vutte āyasmā udāyī tuṇhī ahosi.

这样问时，优陀夷沉默不语。

Dutiyampi kho bhagavā āyasmantaṃ udāyiṃ āmantesi –

世尊再次问优陀夷：

“kati nu kho, udāyi, anussatiṭṭhānānī”ti?

“优陀夷！随念住有多少种呢？”

Dutiyampi kho āyasmā udāyī tuṇhī ahosi.

具寿优陀夷再次沉默不语。

Tatiyampi kho bhagavā āyasmantaṃ udāyiṃ āmantesi –

世尊第三次问优陀夷：

“kati nu kho, udāyi, anussatiṭṭhānānī”ti?

“优陀夷！随念住有多少种呢？”

Tatiyampi kho āyasmā udāyī tuṇhī ahosi.

具寿优陀夷第三次沉默不语。

Atha kho āyasmā ānando āyasmantaṃ udāyiṃ etadavoca –

那时，具寿阿难对具寿优陀夷说：

“satthā taṃ, āvuso udāyi, āmantesī”ti.

“贤友优陀夷！导师在问你啊。”

“Suṇomahaṃ, āvuso ānanda, bhagavato.

“贤友阿难！我听世尊说过。

Idha, bhante, bhikkhu anekavihitaṃ pubbenivāsaṃ anussarati – seyyathidaṃ ekampi jātiṃ dvepi jātiyo…pe…. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

大德！在此，有比丘能随念种种过去的住处（生命），例如：一生、二生……（略）……。像这样，他能随念起种种过去住处（生命）的细节和特征。

Idaṃ, bhante, anussatiṭṭhānan”ti.

大德！这是一种随念住。”

Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi –

这时，世尊对具寿阿难说：

“aññāsiṃ kho ahaṃ, ānanda – ‘nevāyaṃ udāyī moghapuriso adhicittaṃ anuyutto viharatī’ti.

“阿难！我知道这个愚痴的人优陀夷，他并没有努力安住于增上心（禅定与智慧的修习）。

Kati nu kho, ānanda, anussatiṭṭhānānī”ti?

阿难！随念住有多少种呢？”

“Pañca, bhante, anussatiṭṭhānāni. Katamāni pañca?

“大德！有五种随念住。是哪五种呢？

Idha, bhante, bhikkhu vivicceva kāmehi…pe… tatiyaṃ jhānaṃ upasampajja viharati.

➊ 大德！在此，比丘——

⑴ 远离欲乐、远离种种恶的不善法后，进入并安住于有寻、有伺、由远离而生的喜和乐的初禅。

⑵ 寻和伺平息后，内心宁静，心达到专一，进入并安住于无寻、无伺、由定而生的喜和乐的第二禅。

⑶ 离喜之后，安住于舍，保持正念、正知，身体感受到乐，进入并安住于圣者们所说的‘舍、念、乐住’的第三禅。

Idaṃ, bhante, anussatiṭṭhānaṃ evaṃ bhāvitaṃ evaṃ bahulīkataṃ diṭṭhadhammasukhavihārāya saṃvattati.

大德！这种随念住，如果这样修习、这样多做，就能导向【当下的安乐住】。

“Puna caparaṃ, bhante, bhikkhu ālokasaññaṃ manasi karoti, divā saññaṃ adhiṭṭhāti,

➋ 再者，大德！有比丘作意光明想，确立白昼想。

yathā divā tathā rattiṃ, yathā rattiṃ tathā divā;

白天如同黑夜，黑夜如同白天。

iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti.

像这样，以敞开而不被遮蔽的心，培育光明的心境。

Idaṃ, bhante, anussatiṭṭhānaṃ evaṃ bhāvitaṃ evaṃ bahulīkataṃ ñāṇadassanappaṭilābhāya saṃvattati.

大德！这种随念住，如果这样修习、这样多做，就能有助于【获得智见】。

“Puna caparaṃ, bhante, bhikkhu imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati –

➌ 再者，大德！有比丘观察这个身体，从脚底向上，从头顶向下，以皮肤为界限，充满了种种不净之物。即：

‘atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ nhāru [nahāru (sī. pī.) dī. ni. 2.377; ma. ni. 1.110] aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttan’ti.

这个身体里有：‘头发、体毛、指甲、牙齿、皮肤、肌肉、筋腱、骨头、骨髓、肾脏、心脏、肝脏、肋膜、脾脏、肺脏、肠、肠间膜、胃中物、粪便、胆汁、痰、脓、血、汗、脂肪、泪、油膏、唾液、鼻涕、关节滑液、尿液。’

Idaṃ, bhante, anussatiṭṭhānaṃ evaṃ bhāvitaṃ evaṃ bahulīkataṃ kāmarāgappahānāya saṃvattati.

大德！这种随念住，如果这样修习、这样多做，就能有助于【断除感官欲贪】。

“Puna caparaṃ, bhante, bhikkhu seyyathāpi passeyya sarīraṃ sīvathikāya chaḍḍitaṃ [chaḍḍitaṃ (sī. syā. pī.)] ekāhamataṃ vā dvīhamataṃ vā tīhamataṃ vā uddhumātakaṃ vinīlakaṃ vipubbakajātaṃ.

➍ 再者，大德！比如，比丘看见被丢弃在墓地的尸体——⑴ 或死后一天、或死后两天、或死后三天，肿胀、青瘀、流脓腐烂；

So imameva kāyaṃ evaṃ [evanti idaṃ satipaṭṭhānasuttādīsu natthi] upasaṃharati –

他就将此与自己的身体相比较：

‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’”ti [etaṃ anatītoti (sī.)].

‘我的这个身体也是这样的属性，也是会变成这样，无法超越这个状态。’

“Seyyathāpi vā pana [seyyathā vā pana (syā.)] passeyya sarīraṃ sīvathikāya chaḍḍitaṃ kākehi vā khajjamānaṃ kulalehi vā khajjamānaṃ gijjhehi vā khajjamānaṃ sunakhehi vā khajjamānaṃ siṅgālehi [sigālehi (sī.)] vā khajjamānaṃ vividhehi vā pāṇakajātehi khajjamānaṃ.

⑵ 又比如，他看见被丢弃在墓地的尸体——或被乌鸦啄食、或被鹰啄食、或被秃鹫啄食、或被狗啃食、或被豺狼啃食、或被各种小生物啃食；

So imameva kāyaṃ evaṃ upasaṃharati –

他就将此与自己的身体相比较：

‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’”ti.

‘我的这个身体也是这样的属性，也是会变成这样，无法超越这个状态。’

“Seyyathāpi vā pana passeyya sarīraṃ sīvathikāya chaḍḍitaṃ

又比如，他看见被丢弃在墓地的尸体——

aṭṭhikasaṅkhalikaṃ samaṃsalohitaṃ nhārusambandhaṃ…pe…

⑶ 剩下一具带有血肉、筋腱相连的骨架……（略）……

aṭṭhikasaṅkhalikaṃ nimmaṃsalohitamakkhitaṃ nhārusambandhaṃ…

⑷ 剩下一具没有肉但沾着血、筋腱相连的骨架……

aṭṭhikasaṅkhalikaṃ apagatamaṃsalohitaṃ nhārusambandhaṃ.

⑸ 剩下一具没有血肉、筋腱相连的骨架……

Aṭṭhikāni apagatasambandhāni disāvidisāvikkhittāni [disāvidisāsu vikkhittāni (sī.)],

⑹ 又看见被丢弃在墓地的尸体——骨头散落在各个方向，不再相连：

aññena hatthaṭṭhikaṃ aññena pādaṭṭhikaṃ aññena jaṅghaṭṭhikaṃ aññena ūruṭṭhikaṃ aññena kaṭiṭṭhikaṃ [kaṭaṭṭhikaṃ (sī.)] aññena [piṭṭhikaṇḍakaṃ aññena sīsakaṭāhaṃ (sī. pī.), piṭṭhikaṇḍakaṭṭhikaṃ aññena sīsakaṭāhaṃ (syā. kaṃ.)] phāsukaṭṭhikaṃ

手骨在一处，脚骨在另一处；小腿骨在一处，大腿骨在另一处；髋骨在一处，肋骨在另一处；

aññena piṭṭhikaṇṭakaṭṭhikaṃ aññena khandhaṭṭhikaṃ aññena gīvaṭṭhikaṃ aññena hanukaṭṭhikaṃ aññena dantakaṭṭhikaṃ aññena sīsakaṭāhaṃ [piṭṭhikaṇḍakaṃ aññena sīsakaṭāhaṃ (sī. pī.), piṭṭhikaṇḍakaṭṭhikaṃ aññena sīsakaṭāhaṃ (syā. kaṃ.)],

脊椎骨在一处，肩骨在另一处；颈骨在一处，颚骨在另一处；牙齿在一处，头骨在另一处；

aṭṭhikāni setāni saṅkhavaṇṇappaṭibhāgāni [saṅkhavaṇṇūpanibhāni (sī. syā. pī.)] aṭṭhikāni puñjakitāni [puñjakatāni (pī.)] terovassikāni aṭṭhikāni pūtīni cuṇṇakajātāni.

⑺ 又看见被丢弃在墓地的尸体——骨头变得像海螺壳一样白；⑻ 骨头堆积起来，经过了一年多；⑼ 骨头腐朽，变成了粉末。

So imameva kāyaṃ evaṃ upasaṃharati –

他就将此与自己的身体相比较：

‘ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ti.

‘我的这个身体也是这样的属性，也是会变成这样，无法超越这个状态。’

Idaṃ, bhante, anussatiṭṭhānaṃ evaṃ bhāvitaṃ evaṃ bahulīkataṃ asmimānasamugghātāya saṃvattati.

大德！这种随念住，如果这样修习、这样多做，就能有助于【根除“我”慢】。

“Puna caparaṃ, bhante, bhikkhu sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati.

➎ 再者，大德！比丘由于乐的断除……（略）……进入并安住于不苦不乐、由舍而念遍净的第四禅。

Idaṃ, bhante, anussatiṭṭhānaṃ evaṃ bhāvitaṃ evaṃ bahulīkataṃ anekadhātupaṭivedhāya saṃvattati.

大德！这种随念住，如果这样修习、这样多做，就能有助于【了达多种界】。

Imāni kho, bhante, pañca anussatiṭṭhānānī”ti.

大德！这些是五种随念住。”

“Sādhu, sādhu, ānanda! Tena hi tvaṃ, ānanda, idampi chaṭṭhaṃ anussatiṭṭhānaṃ dhārehi.

➏ “很好，很好，阿难！那么，阿难，你还要记住这第六种随念住。

Idhānanda, bhikkhu satova abhikkamati satova paṭikkamati satova tiṭṭhati satova nisīdati satova seyyaṃ kappeti satova kammaṃ adhiṭṭhāti.

阿难！在此，比丘在前进时保持正念，在后退时保持正念，在站立时保持正念，在坐着时保持正念，在躺下时保持正念，在做事时保持正念。

Idaṃ, ānanda, anussatiṭṭhānaṃ evaṃ bhāvitaṃ evaṃ bahulīkataṃ satisampajaññāya saṃvattatī”ti.

阿难！这种随念住，如果这样修习、这样多做，就能导向【正念与明觉】。”

Navamaṃ.

优陀夷六随念住经 ～无上品‧第九经终

～《增支部经典‧六集‧Udāyīsutta 优陀夷六随念住经》(AN 6.29)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 6.1-54)/1.3 Anuttariyavagga 无上品 (AN 6.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.10 Anuttariyasutta 六无上 (AN 6.30)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Anuttariyasuttaṃ

30. “Chayimāni, bhikkhave, anuttariyāni. Katamāni cha? Dassanānuttariyaṃ, savanānuttariyaṃ, lābhānuttariyaṃ, sikkhānuttariyaṃ, pāricariyānuttariyaṃ, anussatānuttariyanti.

“Katamañca, bhikkhave, dassanānuttariyaṃ? Idha, bhikkhave, ekacco hatthiratanampi dassanāya gacchati, assaratanampi dassanāya gacchati, maṇiratanampi dassanāya gacchati, uccāvacaṃ vā pana dassanāya gacchati, samaṇaṃ vā brāhmaṇaṃ vā micchādiṭṭhikaṃ micchāpaṭipannaṃ dassanāya gacchati. Atthetaṃ, bhikkhave, dassanaṃ; netaṃ natthīti vadāmi. Tañca kho etaṃ, bhikkhave, dassanaṃ hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati. Yo ca kho, bhikkhave, tathāgataṃ vā tathāgatasāvakaṃ vā dassanāya gacchati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṃ, bhikkhave, dassanānaṃ sattānaṃ visuddhiyā sokaparidevānaṃ [sokapariddavānaṃ (sī.)] samatikkamāya dukkhadomanassānaṃ atthaṅgamāya [atthagamāya (sī.)] ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ tathāgataṃ vā tathāgatasāvakaṃ vā dassanāya gacchati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. Idaṃ vuccati, bhikkhave, dassanānuttariyaṃ. Iti dassanānuttariyaṃ.

“Savanānuttariyañca kathaṃ hoti? Idha, bhikkhave, ekacco bherisaddampi [bherisaddassapi (ka.) evaṃ vīṇāsaddampiiccādīsupi] savanāya gacchati, vīṇāsaddampi savanāya gacchati, gītasaddampi savanāya gacchati, uccāvacaṃ vā pana savanāya gacchati, samaṇassa vā brāhmaṇassa vā micchādiṭṭhikassa micchāpaṭipannassa dhammassavanāya gacchati. Atthetaṃ, bhikkhave, savanaṃ; netaṃ natthīti vadāmi. Tañca kho etaṃ, bhikkhave, savanaṃ hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati. Yo ca kho, bhikkhave, tathāgatassa vā tathāgatasāvakassa vā dhammassavanāya gacchati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṃ, bhikkhave, savanānaṃ sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ tathāgatassa vā tathāgatasāvakassa vā dhammassavanāya gacchati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. Idaṃ vuccati, bhikkhave, savanānuttariyaṃ. Iti dassanānuttariyaṃ, savanānuttariyaṃ.

“Lābhānuttariyañca kathaṃ hoti? Idha, bhikkhave, ekacco puttalābhampi labhati, dāralābhampi labhati, dhanalābhampi labhati, uccāvacaṃ vā pana lābhaṃ labhati, samaṇe vā brāhmaṇe vā micchādiṭṭhike micchāpaṭipanne saddhaṃ paṭilabhati. Attheso, bhikkhave, lābho; neso natthīti vadāmi. So ca kho eso, bhikkhave, lābho hīno gammo pothujjaniko anariyo anatthasaṃhito, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati. Yo ca kho, bhikkhave, tathāgate vā tathāgatasāvake vā saddhaṃ paṭilabhati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṃ, bhikkhave, lābhānaṃ sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ tathāgate vā tathāgatasāvake vā saddhaṃ paṭilabhati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. Idaṃ vuccati, bhikkhave, lābhānuttariyaṃ. Iti dassanānuttariyaṃ, savanānuttariyaṃ, lābhānuttariyaṃ.

“Sikkhānuttariyañca kathaṃ hoti? Idha, bhikkhave, ekacco hatthismimpi sikkhati, assasmimpi sikkhati, rathasmimpi sikkhati, dhanusmimpi sikkhati, tharusmimpi sikkhati, uccāvacaṃ vā pana sikkhati, samaṇassa vā brāhmaṇassa vā micchādiṭṭhikassa micchāpaṭipannassa [micchāpaṭipattiṃ (ka.)] sikkhati. Atthesā, bhikkhave, sikkhā; nesā natthīti vadāmi. Sā ca kho esā, bhikkhave, sikkhā hīnā gammā pothujjanikā anariyā anatthasaṃhitā, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati. Yo ca kho, bhikkhave, tathāgatappavedite dhammavinaye adhisīlampi sikkhati, adhicittampi sikkhati, adhipaññampi sikkhati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṃ, bhikkhave, sikkhānaṃ sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ tathāgatappavedite dhammavinaye adhisīlampi sikkhati, adhicittampi sikkhati, adhipaññampi sikkhati, niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. Idaṃ vuccati, bhikkhave, sikkhānuttariyaṃ. Iti dassanānuttariyaṃ, savanānuttariyaṃ, lābhānuttariyaṃ, sikkhānuttariyaṃ.

“Pāricariyānuttariyañca kathaṃ hoti? Idha, bhikkhave, ekacco khattiyampi paricarati, brāhmaṇampi paricarati, gahapatimpi paricarati, uccāvacaṃ vā pana paricarati, samaṇaṃ vā brāhmaṇaṃ vā micchādiṭṭhikaṃ micchāpaṭipannaṃ paricarati. Atthesā, bhikkhave, pāricariyā; nesā natthīti vadāmi. Sā ca kho esā, bhikkhave, pāricariyā hīnā gammā pothujjanikā anariyā anatthasaṃhitā, na nibbidāya…pe… na nibbānāya saṃvattati. Yo ca kho, bhikkhave, tathāgataṃ vā tathāgatasāvakaṃ vā paricarati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṃ, bhikkhave, pāricariyānaṃ sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ tathāgataṃ vā tathāgatasāvakaṃ vā paricarati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. Idaṃ vuccati, bhikkhave, pāricariyānuttariyaṃ. Iti dassanānuttariyaṃ, savanānuttariyaṃ, lābhānuttariyaṃ, sikkhānuttariyaṃ, pāricariyānuttariyaṃ.

“Anussatānuttariyañca kathaṃ hoti? Idha, bhikkhave, ekacco puttalābhampi anussarati, dāralābhampi anussarati, dhanalābhampi anussarati, uccāvacaṃ vā pana lābhaṃ anussarati, samaṇaṃ vā brāhmaṇaṃ vā micchādiṭṭhikaṃ micchāpaṭipannaṃ anussarati. Atthesā, bhikkhave, anussati; nesā natthīti vadāmi. Sā ca kho esā, bhikkhave, anussati hīnā gammā pothujjanikā anariyā anatthasaṃhitā, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati. Yo ca kho, bhikkhave, tathāgataṃ vā tathāgatasāvakaṃ vā anussarati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṃ, bhikkhave, anussatīnaṃ sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṃ tathāgataṃ vā tathāgatasāvakaṃ vā anussarati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. Idaṃ vuccati, bhikkhave, anussatānuttariyaṃ. Imāni kho, bhikkhave, cha anuttariyānī”ti.

“Ye dassanānuttaraṃ laddhā [ye dassanavaraṃ laddhā (sī. pī.), dassanānuttariyaṃ laddhā (syā. kaṃ.)], savanañca anuttaraṃ;

Lābhānuttariyaṃ laddhā, sikkhānuttariye ratā [anuttariyaṃ tathā (ka.)].

“Upaṭṭhitā pāricariyā, bhāvayanti anussatiṃ;

Vivekappaṭisaṃyuttaṃ, khemaṃ amatagāminiṃ.

“Appamāde pamuditā, nipakā sīlasaṃvutā;

Te ve kālena paccenti [paccanti (syā. ka.)], yattha dukkhaṃ nirujjhatī”ti. dasamaṃ;

Anuttariyavaggo [sāmakavaggo (ka.)] tatiyo.

Tassuddānaṃ –

Sāmako aparihāniyo, bhayaṃ himavānussati;

Kaccāno dve ca samayā, udāyī anuttariyenāti.

☸---------------------------------------------------------------------

三十 六无上

一 “诸比丘！这些是六种无上品。是哪六种呢？

二 即：见无上、闻无上、利得无上、学无上、事奉无上、随念无上。诸比丘！什么是见无上呢？

三 诸比丘！在此世间，有些人前去观看象宝、前去观看马宝、前去观看珠宝，或者前去观看各种事物，或者前去观看持有邪见、奉行邪道的沙门、婆罗门。诸比丘！这是一种观看，我说：‘这不是没有观看’。然而，诸比丘！这种观看是低劣的、乡俗的、凡夫的、非圣者的、不伴随利益的，不能导向厌离、离贪、寂灭、平静、正智、正觉、涅槃。而，诸比丘！凡是前去观看如来或如来弟子，怀着稳固的信心、稳固的爱敬，完全投入、极为虔信的人，诸比丘！这在各种观看中是无上的，能净化众生，超越愁悲，灭除苦忧，获得正理，证悟涅槃。即前去观看如来或如来弟子，怀着稳固的信心、稳固的爱敬，完全投入、极为虔信。诸比丘！这被称为见无上。以上是见无上。再者，什么是闻无上呢？

四 诸比丘！在此世间，有些人前去听闻鼓声、或前去听闻箜篌声、或前去听闻歌声，或前去听闻各种事物，或前去听闻持有邪见、奉行邪道的沙门、婆罗门之法。诸比丘！这是一种听闻，我说：‘这不是没有听闻’。然而，诸比丘！这种听闻是低劣的、乡俗的、凡夫的、非圣者的、不伴随利益的，不能导向厌离、离贪、寂灭、平静、正智、正觉、涅槃。而，诸比丘！凡是前去听闻如来或如来弟子之法，怀着稳固的信心、稳固的爱敬，完全投入、极为虔信的人，诸比丘！这在各种听闻中是无上的，能净化众生，超越愁悲，灭除苦忧，获得正理，证悟涅槃。即前去听闻如来或如来弟子之法，怀着稳固的信心、稳固的爱敬，完全投入、极为虔信。诸比丘！这被称为闻无上。以上是见无上、闻无上。再者，什么是利得无上呢？

五 诸比丘！在此世间，有些人获得子女的利得、获得妻子的利得、获得财富的利得，或者获得各种利得，或者对持有邪见、奉行邪道的沙门、婆罗门产生信心。诸比丘！这是一种利得，我说：‘这不是没有利得’。然而，诸比丘！这种利得是低劣的、乡俗的、凡夫的、非圣者的、不伴随利益的，不能导向厌离、离贪、寂灭、平静、正智、正觉、涅槃。而，诸比丘！凡是对如来或如来弟子产生信心，怀着稳固的信心、稳固的爱敬，完全投入、极为虔信的人，诸比丘！这在各种利得中是无上的，能净化众生，超越愁悲，灭除苦忧，获得正理，证悟涅槃。即对如来或如来弟子产生信心，怀着稳固的信心、稳固的爱敬，完全投入、极为虔信。诸比丘！这被称为利得无上。以上是见无上、闻无上、利得无上。再者，什么是学无上呢？

六 诸比丘！在此世间，有些人学习[驾驭]象、学习[驾驭]马、学习[驾驭]车、学习[使用]弓、学习[使用]剑，或者学习各种技艺，或者学习持有邪见、奉行邪道的沙门、婆罗门[之道]。诸比丘！这是一种学习，我说：‘这不是没有学习’。然而，诸比丘！这种学习是低劣的、乡俗的、凡夫的、非圣者的、不伴随利益的，不能导向厌离、离贪、寂灭、平静、正智、正觉、涅槃。而，诸比丘！凡是学习如来所教导的法和律中的增上戒、增上心、增上慧，怀着稳固的信心、稳固的爱敬，完全投入、极为虔信的人，诸比丘！这在各种学习中是无上的，能净化众生，超越愁悲，灭除苦忧，获得正理，证悟涅槃。即学习如来所教导的法和律中的增上戒、增上心、增上慧，怀着稳固的信心、稳固的爱敬，完全投入、极为虔信。诸比丘！这被称为学无上。以上是见无上、闻无上、利得无上、学无上。再者，什么是事奉无上呢？

七 诸比丘！在此世间，有些人事奉刹帝利、事奉婆罗门、事奉家主，或者事奉各种人，或者事奉持有邪见、奉行邪道的沙门、婆罗门。诸比丘！这是一种事奉，我说：‘这不是没有事奉’。然而，诸比丘！这种事奉是低劣的、乡俗的、凡夫的、非圣者的、不伴随利益的，不能导向厌离……乃至……涅槃。而，诸比丘！凡是事奉如来或如来弟子，怀着稳固的信心、稳固的爱敬，完全投入、极为虔信的人，诸比丘！这在各种事奉中是无上的，能净化众生，超越愁悲，灭除苦忧，获得正理，证悟涅槃。即事奉如来或如来弟子，怀着稳固的信心、稳固的爱敬，完全投入、极为虔信。诸比丘！这被称为事奉无上。以上是见无上、闻无上、利得无上、学无上、事奉无上。再者，什么是随念无上呢？

八 诸比丘！在此世间，有些人随念获得子女的利得、随念获得妻子的利得、随念获得财富的利得，或者随念获得各种利得，或者随念持有邪见、奉行邪道的沙门、婆罗门。诸比丘！这是一种随念，我说：‘这不是没有随念’。然而，诸比丘！这种随念是低劣的、乡俗的、凡夫的、非圣者的、不伴随利益的，不能导向厌离、离贪、寂灭、平静、正智、正觉、涅槃。而，诸比丘！凡是随念如来或如来弟子，怀着稳固的信心、稳固的爱敬，完全投入、极为虔信的人，诸比丘！这在各种随念中是无上的，能净化众生，超越愁悲，灭除苦忧，获得正理，证悟涅槃。即随念如来或如来弟子，怀着稳固的信心、稳固的爱敬，完全投入、极为虔信。诸比丘！这被称为随念无上。诸比丘！这些就是六种无上品。”

凡获得无上见 并得无上闻

又得利得无上 欣乐于学无上

他们以事奉为住 培育随念，与远离相应

导向安稳不死境 修习随念

于不放逸中欢喜 谨慎防护于戒律

他们适时地走向 苦灭尽之处

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 6.1-54)/1.4 Devatāvagga 天品 (AN 6.31-42)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.1 Sekhasutta 有学退失 (AN 6.31)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Devatāvaggo

1. Sekhasuttaṃ

31. “Chayime, bhikkhave, dhammā sekhassa bhikkhuno parihānāya saṃvattanti. Katame cha? Kammārāmatā, bhassārāmatā, niddārāmatā, saṅgaṇikārāmatā, indriyesu aguttadvāratā, bhojane amattaññutā – ime kho, bhikkhave, cha dhammā sekhassa bhikkhuno parihānāya saṃvattanti.

“Chayime, bhikkhave, dhammā sekhassa bhikkhuno aparihānāya saṃvattanti. Katame cha? Na kammārāmatā, na bhassārāmatā, na niddārāmatā, na saṅgaṇikārāmatā, indriyesu guttadvāratā, bhojane mattaññutā – ime kho, bhikkhave, cha dhammā sekhassa bhikkhuno aparihānāya saṃvattantī”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第四 天品

三十一 有学退失

一 “诸比丘！这六种法，能导致有学比丘的退步。是哪六种呢？

二 即：乐于事务、乐于闲谈、乐于睡眠、乐于交往、诸根门不守护、饮食不知量。

诸比丘！这六种法，能导致有学比丘的退步。

三 诸比丘！这六种法，能导致有学比丘的不退步。是哪六种呢？

四 即：不乐于事务、不乐于闲谈、不乐于睡眠、不乐于交往、诸根门善守护、饮食知量。

诸比丘！这六种法，能导致有学比丘的不退步。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 6.1-54)/1.4 Devatāvagga 天品 (AN 6.31-42)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.2 Paṭhamaaparihānasutta 六不退失之一 (AN 6.32)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Paṭhamaaparihānasuttaṃ

32. Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā bhagavantaṃ etadavoca –

“Chayime, bhante, dhammā bhikkhuno aparihānāya saṃvattanti. Katame cha? Satthugāravatā, dhammagāravatā, saṅghagāravatā, sikkhāgāravatā, appamādagāravatā, paṭisanthāragāravatā [paṭisandhāragāravatā (ka.)] – ime kho, bhante, cha dhammā bhikkhuno aparihānāya saṃvattantī”ti. Idamavoca sā devatā. Samanuñño satthā ahosi. Atha kho sā devatā “samanuñño me satthā”ti bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.

Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi – “imaṃ, bhikkhave, rattiṃ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho, bhikkhave, sā devatā maṃ etadavoca – ‘chayime, bhante, dhammā bhikkhuno aparihānāya saṃvattanti. Katame cha? Satthugāravatā, dhammagāravatā, saṅghagāravatā, sikkhāgāravatā, appamādagāravatā, paṭisanthāragāravatā – ime kho, bhante, cha dhammā bhikkhuno aparihānāya saṃvattantī’ti. Idamavoca, bhikkhave, sā devatā. Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyī”ti.

“Satthugaru dhammagaru, saṅghe ca tibbagāravo;

Appamādagaru bhikkhu, paṭisanthāragāravo;

Abhabbo parihānāya, nibbānasseva santike”ti. dutiyaṃ;

☸---------------------------------------------------------------------

三十二 六不退失之一

一 那时，有一位天人，在深夜时分，以殊胜的光彩遍照祇树给孤独园，来到世尊那里。到了之后，向世尊行礼，站在一边。站在一边的这位天人对世尊说：‘尊者！这六种法，能使比丘不退失。是哪六种呢？即：恭敬导师、恭敬法、恭敬僧团、恭敬学处、恭敬不放逸、恭敬款待。尊者！这六种法，能使比丘不退失。’那位天人这样说了。导师表示认可。于是那位天人想：‘导师认可我了。’便向世尊行礼，右绕后，就在那里消失了。

二 那时，世尊在那一夜过后，告诉诸比丘：‘诸比丘！昨天夜里，有一位天人，在深夜时分，以殊胜的光彩遍照祇树给孤独园，来到我这里。到了之后，向我行礼，站在一边。诸比丘！站在一边的这位天人对我说：“尊者！这六种法，能使比丘不退失。是哪六种呢？即：恭敬导师、恭敬法、恭敬僧团、恭敬学处、恭敬不放逸、恭敬款待。尊者！这六种法，能使比丘不退失。”诸比丘！那位天人这样说了。说完这话，向我行礼，右绕后，就在那里消失了。’

恭敬导师恭敬法， 以及对僧团极恭敬；

恭敬不放逸比丘， 亦恭敬于相款待；

彼不可能再退失， 已然邻近于涅槃

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 6.1-54)/1.4 Devatāvagga 天品 (AN 6.31-42)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.3 Dutiyaaparihānasutta 六不退失之二 (AN 6.33)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Dutiyaaparihānasuttaṃ

33. “Imaṃ, bhikkhave, rattiṃ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho, bhikkhave, sā devatā maṃ etadavoca – ‘chayime, bhante, dhammā bhikkhuno aparihānāya saṃvattanti. Katame cha? Satthugāravatā, dhammagāravatā, saṅghagāravatā, sikkhāgāravatā, hirigāravatā, ottappagāravatā – ime kho, bhante, cha dhammā bhikkhuno aparihānāya saṃvattantī’ti. Idamavoca, bhikkhave, sā devatā. Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyī”ti.

“Satthugaru dhammagaru, saṅghe ca tibbagāravo;

Hiriottappasampanno, sappatisso sagāravo;

Abhabbo parihānāya, nibbānasseva santike”ti. tatiyaṃ;

☸---------------------------------------------------------------------

三十三 六不退失之二

一 “诸比丘！昨天夜里，有一位天人，在深夜时分，以殊胜的光彩遍照祇树给孤独园，来到我这里。到了之后，向我行礼，站在一边。诸比丘！站在一边的这位天人对我说：‘尊者！这六种法，能使比丘不退失。是哪六种呢？即：恭敬导师、恭敬法、恭敬僧团、恭敬学处、恭敬惭、恭敬愧。尊者！这六种法，能使比丘不退失。’诸比丘！那位天人这样说了。说完这话，向我行礼，右绕后，就在那里消失了。”

恭敬导师恭敬法， 以及对僧团极恭敬；

具足惭与愧， 恭敬且尊重；

不可能再退失， 已然邻近于涅槃

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.6.10 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 6.1-54)/1.4 Devatāvagga 天品 (AN 6.31-42)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.4 Mahāmoggallānasutta 大目犍连 (AN 6.34)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Mahāmoggallānasuttaṃ

《大目犍连经》

☆ 四不坏信（ Aveccappasādena ） ➾

字面意思是：指对于佛、法、僧、戒四种不可动摇的清净信念和信心。

白话解释：四不坏信是证得初果（清净法眼）的四个“充分必要条件”！

证净，是‘洞见’的意思；四证净，是洞见究竟涅槃，不可动摇的基础。

因为证得初果的圣者不再退转、必然到达涅槃的最终目标所以称为不坏。

又或译为：四证净、四法镜、不坏信、不坏净、四不坏净、四预流果支。

① 佛不坏信 ☞

皈依于佛陀，已经证得清净法眼的不坏信心！

② 法不坏信 ☞

皈依于佛法，已经证得清净法眼的不坏信心！

③ 僧不坏信 ☞

皈依于僧伽，已经证得清净法眼的不坏信心！

④ 戒不坏信 ☞

皈依于圣戒，已经具足适合圣者的清净律仪！

戒不坏信，或译为戒具足：符合圣戒的德行。

《长部经典‧波梨品‧第三十三经‧合诵经》说示（四预流分）：

☆ 四预流分（ Cattāri sotāpattiyaṅgāni ） ➾

白话解释：四预流分是成就‘四不坏信’的四个‘必要条件’！

预流，是进入涅槃大海的法流，也就是‘证得初果’的意思；

四预流分，是证得初果的四个必须满足、实践的方向和条件。

又或译为：四预流向分、四预流支。

① 亲近善士──成就‘佛不坏信’；

② 听闻正法──成就‘法不坏信’；

③ 如理作意──成就‘僧不坏信’；

④ 法随法行──成就‘戒不坏信’。

卍　　　　卍　　　　卍

第一章 ✫ 前言

34. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.

某时，世尊住在舍卫国的祇树给孤独园。

Atha kho āyasmato mahāmoggallānassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi –

那时，尊者大目犍连独处静坐时，心中生起了这样的思考：

第一节 ❦ 记心示导

“katamesānaṃ devānaṃ evaṃ ñāṇaṃ hoti –

‘哪些天神有这样的智慧，知道：

‘sotāpannā nāma [sotāpannāmhā (sī.), sotāpannāmha (syā. kaṃ. pī.)] avinipātadhammā niyatā sambodhiparāyaṇā’”ti?

“我们是名为预流果者，（已成就）不堕恶道的法，决定趣向正觉！”？’

Tena kho pana samayena tisso nāma bhikkhu

那时，有位名叫帝须的比丘，

adhunākālaṅkato aññataraṃ brahmalokaṃ upapanno hoti.

不久前去世，往生到了某个梵天世界。

Tatrapi naṃ evaṃ jānanti –

在那里的天众这样知道他：

“tisso brahmā mahiddhiko mahānubhāvo”ti.

‘帝须梵天有大神通、大威力！’

第二节 ❦ 帝须梵世

Atha kho āyasmā mahāmoggallāno –

于是，尊者大目犍连──

seyyathāpi nāma balavā puriso samiñjitaṃ [sammiñjitaṃ (sī. syā. kaṃ. pī.)] vā bāhaṃ pasāreyya pasāritaṃ vā bāhaṃ samiñjeyya, evamevaṃ –

就像有力气的人伸直弯曲的手臂，或者弯曲伸直的手臂，就这样──

jetavane antarahito tasmiṃ brahmaloke pāturahosi.

在祇树给孤独园消失，出现在那个梵天世界。

Addasā kho tisso brahmā

帝须梵天看见──

āyasmantaṃ mahāmoggallānaṃ dūratova āgacchantaṃ.

尊者大目犍连从远处走来！

Disvāna āyasmantaṃ mahāmoggallānaṃ etadavoca –

看见后，对尊者大目犍连这样说：

“ehi kho, mārisa moggallāna;

‘来吧！尊者目犍连！

svāgataṃ [sāgataṃ (sī.)], mārisa moggallāna;

欢迎！尊者目犍连！

cirassaṃ kho, mārisa moggallāna;

尊者目犍连！您很久才

imaṃ pariyāyamakāsi, yadidaṃ idhāgamanāya.

找到机会到这里来。

Nisīda, mārisa moggallāna, idamāsanaṃ paññattan”ti.

请坐！尊者目犍连！这里有为您准备好的座位。’

Nisīdi kho āyasmā mahāmoggallāno paññatte āsane.

尊者大目犍连在准备好的座位上坐下。

Tissopi kho brahmā āyasmantaṃ mahāmoggallānaṃ abhivādetvā ekamantaṃ nisīdi.

帝须梵天也向尊者大目犍连行礼后，在一旁坐下。

卍　　　　卍　　　　卍

第二章 ✫ 天界圣者

Ekamantaṃ nisinnaṃ kho tissaṃ brahmānaṃ āyasmā mahāmoggallāno etadavoca –

尊者大目犍连对坐在一旁的帝须梵天这样说：

“Katamesānaṃ kho, tissa, devānaṃ evaṃ ñāṇaṃ hoti –

‘帝须！哪些天神确实有这样的智慧，知道：

‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti?

“我们是名为预流果者，（已成就）不堕恶道的法，决定趣向正觉！”？’

第一节 ❦ 四王天人

“Cātumahārājikānaṃ kho, mārisa moggallāna, devānaṃ evaṃ ñāṇaṃ hoti –

（帝须答：）‘尊者目犍连！四大王天的天神们，确实有这样的智慧，知道：

‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti.

“我们是名为预流果者，（已成就）不堕恶道的法，决定趣向正觉！”’

“Sabbesaññeva nu kho, tissa, cātumahārājikānaṃ devānaṃ evaṃ ñāṇaṃ hoti –

（目犍连问：）‘然而，帝须！是不是所有的四大王天天神都有这样的智慧，知道：

‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti?

“我们是名为预流果者，（已成就）不堕恶道的法，决定趣向正觉！”？’

一、 凡夫之智

“Na kho, mārisa moggallāna, sabbesaṃ cātumahārājikānaṃ devānaṃ evaṃ ñāṇaṃ hoti –

（帝须答：）‘不是的！尊者目犍连！并非所有的四大王天天神都有这样的智慧，知道：

‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’ti.

“我们是名为预流果者，（已成就）不堕恶道的法，决定趣向正觉！”

Ye kho te, mārisa moggallāna, cātumahārājikā devā

因为，尊者目犍连！那些四大王天的天神中──

buddhe aveccappasādena asamannāgatā

⑴ 对佛没有证得不可动摇的净信！

dhamme aveccappasādena asamannāgatā

⑵ 对法没有证得不可动摇的净信！

saṅghe aveccappasādena asamannāgatā

⑶ 对僧没有证得不可动摇的净信！

ariyakantehi sīlehi asamannāgatā

⑷ 没有具足圣者所喜爱的戒！

na tesaṃ devānaṃ evaṃ ñāṇaṃ hoti –

这些天神没有这样的智慧，知道：

‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’ti.

“我们是名为预流果者，（已成就）不堕恶道的法，决定趣向正觉！”

二、 圣者之智

Ye ca kho te, mārisa moggallāna, cātumahārājikā devā

但是，尊者目犍连！那些四大王天的天神中──

buddhe aveccappasādena samannāgatā,

⑴ 对佛已证得不可动摇的净信！

dhamme aveccappasādena samannāgatā,

⑵ 对法已证得不可动摇的净信！

saṅghe aveccappasādena samannāgatā

⑶ 对僧已证得不可动摇的净信！

ariyakantehi sīlehi samannāgatā,

⑷ 已具足圣者所喜爱的戒！

tesaṃ evaṃ ñāṇaṃ hoti –

他们有这样的智慧，知道：

‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti.

“我们是名为预流果者，（已成就）不堕恶道的法，决定趣向正觉！”’

“Cātumahārājikānaññeva nu kho, tissa, devānaṃ evaṃ ñāṇaṃ hoti –

（目犍连问：）‘然而，帝须！是不是只有四大王天的天神有这样的智慧，知道：

‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’ti

“我们是名为预流果者，（已成就）不堕恶道的法，决定趣向正觉！”

第二节 ❦ 忉利天人

udāhu tāvatiṃsānampi devānaṃ…pe…

或者，忉利天的天神们……（也有这样的智慧吗？）

第三节 ❦ 夜摩天人

yāmānampi devānaṃ…

夜摩天的天神们……（也有这样的智慧吗？）

第四节 ❦ 兜率天人

tusitānampi devānaṃ…

兜率天的天神们……（也有这样的智慧吗？）

第五节 ❦ 化乐天人

nimmānaratīnampi devānaṃ…

化乐天的天神们……（也有这样的智慧吗？）

第六节 ❦ 他化天人

paranimmitavasavattīnampi devānaṃ evaṃ ñāṇaṃ hoti –

他化自在天的天神们，也有这样的智慧，知道：

‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti?

“我们是名为预流果者，（已成就）不堕恶道的法，决定趣向正觉！”？’

“Paranimmitavasavattīnampi kho, mārisa moggallāna, devānaṃ evaṃ ñāṇaṃ hoti –

（帝须答：）‘尊者目犍连！他化自在天的天神们，确实也有这样的智慧，知道：

‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti.

“我们是名为预流果者，（已成就）不堕恶道的法，决定趣向正觉！”’

“Sabbesaññeva nu kho, tissa, paranimmitavasavattīnaṃ devānaṃ evaṃ ñāṇaṃ hoti –

（目犍连问：）‘然而，帝须！是不是所有的他化自在天天神都有这样的智慧，知道：

‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti?

“我们是名为预流果者，（已成就）不堕恶道的法，决定趣向正觉！”？’

一、 凡夫之智

“Na kho, mārisa moggallāna, sabbesaṃ paranimmitavasavattīnaṃ devānaṃ evaṃ ñāṇaṃ hoti –

（帝须答：）‘不是的！尊者目犍连！并非所有的他化自在天天神都有这样的智慧，知道：

‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’ti.

“我们是名为预流果者，（已成就）不堕恶道的法，决定趣向正觉！”

Ye kho te, mārisa moggallāna, paranimmitavasavattī devā

因为，尊者目犍连！那些他化自在天的天神中──

buddhe aveccappasādena asamannāgatā,

⑴ 对佛没有证得不可动摇的净信！

dhamme aveccappasādena asamannāgatā,

⑵ 对法没有证得不可动摇的净信！

saṅghe aveccappasādena asamannāgatā,

⑶ 对僧没有证得不可动摇的净信！

ariyakantehi sīlehi asamannāgatā,

⑷ 没有具足圣者所喜爱的戒！

na tesaṃ devānaṃ evaṃ ñāṇaṃ hoti –

这些天神没有这样的智慧，知道：

‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’ti.

“我们是名为预流果者，（已成就）不堕恶道的法，决定趣向正觉！”

二、 圣者之智

Ye ca kho te, mārisa moggallāna, paranimmitavasavattī devā

但是，尊者目犍连！那些他化自在天的天神中──

buddhe aveccappasādena samannāgatā,

⑴ 对佛已证得不可动摇的净信！

dhamme aveccappasādena samannāgatā,

⑵ 对法已证得不可动摇的净信！

saṅghe aveccappasādena samannāgatā,

⑶ 对僧已证得不可动摇的净信！

ariyakantehi sīlehi samannāgatā

⑷ 已具足圣者所喜爱的戒！

tesaṃ evaṃ ñāṇaṃ hoti –

他们有这样的智慧，知道：

‘sotāpannā nāma avinipātadhammā niyatā sambodhiparāyaṇā’”ti.

“我们是名为预流果者，（已成就）不堕恶道的法，决定趣向正觉！”’

卍　　　　卍　　　　卍

第三章 ✫ 结语

Atha kho āyasmā mahāmoggallāno tissassa brahmuno bhāsitaṃ abhinanditvā anumoditvā –

那时，尊者大目犍连对帝须梵天所说的话随喜、赞叹后──

“seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evamevaṃ –

就像有力气的人伸直弯曲的手臂，或者弯曲伸直的手臂，就这样──

‘brahmaloke antarahito jetavane pāturahosī’”ti.

在梵天世界消失，出现在祇树给孤独园。’

Catutthaṃ.

大目犍连经 ～天品‧第四经终

～《增支部经典‧六集‧初五十经篇‧天品‧Mahāmoggallānasutta 大目犍连经》(AN 6.34)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 6.1-54)/1.4 Devatāvagga 天品 (AN 6.31-42)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.5 Vijjābhāgiyasutta 明分六法 (AN 6.35)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Vijjābhāgiyasuttaṃ

35. “Chayime, bhikkhave, dhammā vijjābhāgiyā. Katame cha? Aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā – ime kho, bhikkhave, cha dhammā vijjābhāgiyā”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

三十五 明分六法

一 “诸比丘！这六种法导向明（智慧）。是哪六种呢？

二 即：无常想、于无常中感知苦想、于苦中感知无我想、舍断想、离贪想、寂灭想。

诸比丘！这六种法导向明。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 6.1-54)/1.4 Devatāvagga 天品 (AN 6.31-42)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.6 Vivādamūlasutta 六诤根 (AN 6.36)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Vivādamūlasuttaṃ

36. [dī. ni. 3.325; ma. ni. 3.44; cūḷava. 216] “Chayimāni, bhikkhave, vivādamūlāni. Katamāni cha? Idha, bhikkhave, bhikkhu kodhano hoti upanāhī. Yo so, bhikkhave, bhikkhu kodhano hoti upanāhī so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Yo so, bhikkhave, bhikkhu satthari agāravo viharati appatisso, dhamme agāravo viharati appatisso, saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī so saṅghe vivādaṃ janeti, yo hoti vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. Evarūpaṃ ce tumhe, bhikkhave, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. Evarūpaṃ ce tumhe, bhikkhave, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha, tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa vivādamūlassa pahānaṃ hoti. Evametassa pāpakassa vivādamūlassa āyatiṃ anavassavo hoti.

“Puna caparaṃ, bhikkhave, bhikkhu makkhī hoti paḷāsī…pe… issukī hoti maccharī… saṭho hoti māyāvī… pāpiccho hoti micchādiṭṭhi… sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī. Yo so, bhikkhave, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. Yo so, bhikkhave, bhikkhu satthari agāravo viharati appatisso, dhamme…pe… saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī, so saṅghe vivādaṃ janeti, yo hoti vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. Evarūpaṃ ce tumhe, bhikkhave, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā samanupasseyyātha. Tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. Evarūpaṃ ce tumhe, bhikkhave, vivādamūlaṃ ajjhattaṃ vā bahiddhā vā na samanupasseyyātha. Tatra tumhe, bhikkhave, tasseva pāpakassa vivādamūlassa āyatiṃ anavassavāya paṭipajjeyyātha. Evametassa pāpakassa vivādamūlassa pahānaṃ hoti. Evametassa pāpakassa vivādamūlassa āyatiṃ anavassavo hoti. Imāni kho, bhikkhave, cha vivādamūlānī”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

三十六 六诤根

一 “诸比丘！这些是六种争论的根源。是哪六种呢？

二 诸比丘！在此，有比丘易怒、怀恨。诸比丘！那易怒、怀恨的比丘，对导师不恭敬、不尊重而住；对法不恭敬、不尊重而住；对僧团不恭敬、不尊重而住；也不能圆满学处。诸比丘！那对导师不恭敬、不尊重而住，对法不恭敬、不尊重而住，对僧团不恭敬、不尊重而住，不能圆满学处的比丘，会在僧团中引起争论。这种争论会导致许多人的不利、不乐，导致广大群众的无益、不利、痛苦，包括天人在内。诸比丘！如果你们发现自身内部或外部有这样的争论根源，那么，诸比丘！你们应当努力断除那邪恶的争论根源！诸比丘！如果你们没有发现自身内部或外部有这样的争论根源，那么，诸比丘！你们应当如此行道，使那邪恶的争论根源将来不再生起，这样而断除此邪恶的争论根源，这样将来此邪恶的争论根源不会生起。

三 再者，诸比丘！有比丘虚伪、顽固，……嫉妒、吝啬，……狡猾、欺诈，……有恶欲、持邪见，……固执己见、顽固不化、难以舍弃。诸比丘！那固执己见、顽固不化、难以舍弃的比丘皆不恭敬，不尊重导师而住；皆不恭敬，不尊重法而住；皆不恭敬，不尊重僧团而住；不能圆满于学处。诸比丘！所有不恭敬，不尊重导师而住；[不恭敬]……法……乃至……不恭敬，不尊重僧团而住；不能圆满于学处的比丘，会在僧团中引起争论。这种争论会导致许多人的不利、不乐，导致广大群众的无益、不利、痛苦，包括天人在内。诸比丘！如果你们发现自身内部或外部有这样的争论根源，诸比丘！你们那时应当为断除其邪恶争论根源而精勤！诸比丘！如果你们于内或外，没有发现这样的争论根源，诸比丘！你们那时应当为将来不生起其邪恶争论根源而行道，这样而断除此邪恶争论根源，这样将来此邪恶争论根源不会生起。”

诸比丘！这些是六种争论的根源。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.3.1 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 6.1-54)/1.4 Devatāvagga 天品 (AN 6.31-42)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.7 Chaḷaṅgadānasutta 六支施物 (AN 6.37)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Chaḷaṅgadānasuttaṃ

《六支施物经》

☆ 符合清净供养的六个条件 ➾

① 布施的人：在布施之前，善意快乐；

② 布施的人：在布施之时，让心清净；

③ 布施的人：在布施之后，心满意足；

④ 受施的人：是离贪圣者（指阿罗汉果）或预流向、一来向、不还向、阿罗汉向；

⑤ 受施的人：是离嗔圣者（指含不还果以上）或预流向、一来向、不还向；

⑥ 受施的人：是离痴圣者（指阿罗汉果）或预流向、一来向、不还向、阿罗汉向。

☆ 三种福田 ➾

① 恩田（孝顺父母）；

② 敬田（供养三宝）；

③ 悲田（布施贫苦）。

37. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.

［一、前言 ➥］

某个时候，世尊住在舍卫城，祇树给孤独园。

Tena kho pana samayena veḷukaṇḍakī [veḷukaṇḍakiyā (a. ni. 7.53; 2.134; saṃ. ni. 2.173)] nandamātā upāsikā sāriputtamoggallānappamukhe bhikkhusaṅghe chaḷaṅgasamannāgataṃ dakkhiṇaṃ patiṭṭhāpeti.

那时，烈香种树村的难陀母优婆夷，向以舍利弗、目犍连等为上首的比丘僧团，作了符合六种条件的（清净）供养。

Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena veḷukaṇḍakiṃ nandamātaraṃ upāsikaṃ sāriputtamoggallānappamukhe bhikkhusaṅghe chaḷaṅgasamannāgataṃ dakkhiṇaṃ patiṭṭhāpentiṃ.

世尊确实以超越人类的清净天眼，观察到：烈香种树村的难陀母优婆夷，正向以舍利弗、目犍连等为上首的比丘僧团，作符合六种条件的（清净）供养。

Disvā bhikkhū āmantesi –

看到之后，告诉各位比丘说：

“esā, bhikkhave, veḷukaṇḍakī nandamātā upāsikā sāriputtamoggallānappamukhe bhikkhusaṅghe chaḷaṅgasamannāgataṃ dakkhiṇaṃ patiṭṭhāpeti”.

［二、清净供养 ➥］

“各位比丘！那位烈香种树村的难陀母优婆夷，向以舍利弗、目犍连等为上首的比丘僧团，作了符合六种条件的（清净）供养。

“Kathañca, bhikkhave, chaḷaṅgasamannāgatā dakkhiṇā hoti?

还有，各位比丘！怎样才是符合六种条件的（清净）供养呢？

Idha, bhikkhave, dāyakassa tīṇaṅgāni honti, paṭiggāhakānaṃ tīṇaṅgāni.

在这里，各位比丘！有布施者的三个条件；有受施者的三个条件。

Katamāni dāyakassa tīṇaṅgāni?

﹙➊ 施者三缘 ☙﹚

什么是布施者的三个条件呢？

Idha, bhikkhave, dāyako

各位比丘！世间有布施者——

pubbeva dānā sumano hoti,

⑴ 布施之前，善意快乐；

dadaṃ cittaṃ pasādeti,

⑵ 当布施之时，让心清净、具足净信；

datvā attamano hoti.

⑶ 布施之后，心满意足。

Imāni dāyakassa tīṇaṅgāni.

这些是布施者的三个条件。

“Katamāni paṭiggāhakānaṃ tīṇaṅgāni?

﹙➋ 受者三缘 ☙﹚

什么是受施者的三个条件呢？

Idha, bhikkhave, paṭiggāhakā

在这里，各位比丘！受施者——

vītarāgā vā honti rāgavinayāya vā paṭipannā,

⑴ 或者已经离贪，或者已经为了调伏贪欲而走在智慧的道路上精勤修行；

vītadosā vā honti dosavinayāya vā paṭipannā,

⑵ 或者已经离嗔，或者已经为了调伏嗔恚而走在智慧的道路上精勤修行；

vītamohā vā honti mohavinayāya vā paṭipannā.

⑶ 或者已经离痴，或者已经为了调伏愚痴而走在智慧的道路上精勤修行。

Imāni paṭiggāhakānaṃ tīṇaṅgāni.

这些是受施者的三个条件。

Iti dāyakassa tīṇaṅgāni, paṭiggāhakānaṃ tīṇaṅgāni.

这样就是布施者的三个条件、受施者的三个条件。

Evaṃ kho, bhikkhave, chaḷaṅgasamannāgatā dakkhiṇā hoti.

各位比丘！这样就是符合六种条件的（清净）供养。

“Evaṃ chaḷaṅgasamannāgatāya, bhikkhave, dakkhiṇāya na sukaraṃ puññassa pamāṇaṃ gahetuṃ –

﹙➌ 供养功德 ☙﹚

各位比丘！对于这样符合六种条件的（清净）供养，能带来多少福德？不容易计算——

‘ettako puññābhisando kusalābhisando sukhassāhāro sovaggiko

‘仅仅是这些滋润福德的果实、滋润善行的果实、增长幸福、投生天界的原因；

sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattatī’ti.

就能带来安乐的异熟果报、导致投生天界、心满意足、带来利益和幸福！’

Atha kho asaṅkhyeyyo [asaṅkheyyo (sī. syā. kaṃ. pī.)] appameyyo mahāpuññakkhandhotveva saṅkhaṃ gacchati.

然而，（果报）实在难以测度、无法计算，只能说这是广大福德的聚集，只能用（大）数来形容它！

“Seyyathāpi, bhikkhave, mahāsamudde na sukaraṃ udakassa pamāṇaṃ gahetuṃ –

﹙➍ 功德海喻 ☙﹚

正如，各位比丘！大海之中，能拥有多少海水容量？不容易计算——

‘ettakāni udakāḷhakānīti vā

‘或者已经拿来了多少升（海）水；

ettakāni udakāḷhakasatānīti vā

或者已经拿来了多少百升（海）水；

ettakāni udakāḷhakasahassānīti vā

或者已经拿来了多少千升（海）水；

ettakāni udakāḷhakasatasahassānī’ti vā.

或者已经拿来了多少百千升（海）水。’

Atha kho asaṅkhyeyyo appameyyo mahāudakakkhandhotveva saṅkhaṃ gacchati.

然而，（大海水量）实在难以测度、无法计算，只能说这是广大（海）水的聚集，只能用（大）数来形容它！

Evamevaṃ kho, bhikkhave, evaṃ chaḷaṅgasamannāgatāya dakkhiṇāya na sukaraṃ puññassa pamāṇaṃ gahetuṃ –

﹙➎ 无量功德 ☙﹚

就像这样，各位比丘！对于这样符合六种条件的（清净）供养，能带来多少福德？实在不容易计算——

‘ettako puññābhisando kusalābhisando sukhassāhāro sovaggiko

‘仅仅是这些滋润福德的果实、滋润善行的果实、增长幸福、投生天界的原因；

sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattatī’ti.

就能带来安乐的异熟果报、导致投生天界、心满意足、带来利益和幸福！’

Atha kho asaṅkhyeyyo appameyyo mahāpuññakkhandhotveva saṅkhaṃ gacchatī”ti.

然而，（果报）实在难以测度、无法计算，只能说这是广大福德的聚集，只能用（大）数来形容它！”

[pe. va. 305 petavatthumhipi] “Pubbeva dānā sumano,

［三、总结 ➥］

（世尊偈语：）

﹙➊ 施主净信 ☙﹚

“布施先善意（在布施之前善意快乐）；

dadaṃ cittaṃ pasādaye;

施时心净信（在布施之时让心清净）；

Datvā attamano hoti,

施后心满足（在布施之后心满意足）；

esā yaññassa [puññassa (ka.)] sampadā.

施主施圆足（施主的功德圆满具足）。

“Vītarāgā [vītarāgo (syā. kaṃ. ka.) evaṃ anantarapadattayepi] vītadosā,

﹙➋ 圣僧净行 ☙﹚

离贪与离嗔（不但远离贪欲和嗔恚），

vītamohā anāsavā;

离痴而无漏（又已远离愚痴与烦恼）；

Khettaṃ yaññassa sampannaṃ,

布施福田地（贤圣僧已成圆满福田），

saññatā brahmacārayo [brahmacārino (syā. kaṃ.)].

净行已认出（真修行者已被辨认出来）！

“Sayaṃ ācamayitvāna,

﹙➌ 自利利他 ☙﹚

独自洗净已（施主靠自己洗涤干净），

datvā sakehi pāṇibhi;

亲手作布施（用自己的双手亲自布施）；

Attano parato ceso,

自利与利他（因此自利又帮助他人），

yañño hoti mahapphalo.

供养成大果（这样供养成就大福果）。

[a. ni. 4.40] “Evaṃ yajitvā medhāvī,

﹙➍ 功果圆满 ☙﹚

明智供养已（有智慧的人这样供养以后），

saddho muttena cetasā;

净信心解脱（因为心解脱而有净信）；

Abyāpajjaṃ sukhaṃ lokaṃ,

无嗔世安乐（现世安乐已远离恼害），

paṇḍito upapajjatī”ti.

再生为贤智（来生他将再生为圣贤）。”

sattamaṃ;

六支施物经 ～天品‧第七经终

～《增支部经典‧六集‧初五十经篇‧天品‧Chaḷaṅgadānasutta 六支施物经》(AN 6.37)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 6.1-54)/1.4 Devatāvagga 天品 (AN 6.31-42)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.8 Attakārīsutta 自作他作 (AN 6.38)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Attakārīsuttaṃ

38. Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so brāhmaṇo bhagavantaṃ etadavoca – “ahañhi, bho gotama, evaṃvādī evaṃdiṭṭhi – ‘natthi attakāro, natthi parakāro’”ti. “Māhaṃ, brāhmaṇa, evaṃvādiṃ evaṃdiṭṭhiṃ addasaṃ vā assosiṃ vā. Kathañhi nāma sayaṃ abhikkamanto, sayaṃ paṭikkamanto evaṃ vakkhati – ‘natthi attakāro, natthi parakāro’”ti!

“Taṃ kiṃ maññasi, brāhmaṇa, atthi ārabbhadhātū”ti? “Evaṃ, bho”. “Ārabbhadhātuyā sati ārabbhavanto sattā paññāyantī”ti? “Evaṃ, bho”. “Yaṃ kho, brāhmaṇa, ārabbhadhātuyā sati ārabbhavanto sattā paññāyanti, ayaṃ sattānaṃ attakāro ayaṃ parakāro”.

“Taṃ kiṃ maññasi, brāhmaṇa, atthi nikkamadhātu…pe… atthi parakkamadhātu… atthi thāmadhātu… atthi ṭhitidhātu… atthi upakkamadhātū”ti? “Evaṃ, bho”. “Upakkamadhātuyā sati upakkamavanto sattā paññāyantī”ti? “Evaṃ, bho”. “Yaṃ kho, brāhmaṇa, upakkamadhātuyā sati upakkamavanto sattā paññāyanti, ayaṃ sattānaṃ attakāro ayaṃ parakāro”.

“Māhaṃ, brāhmaṇa [taṃ kiṃ maññasi brāhmaṇa māhaṃ (ka.)], evaṃvādiṃ evaṃdiṭṭhiṃ addasaṃ vā assosiṃ vā. Kathañhi nāma sayaṃ abhikkamanto sayaṃ paṭikkamanto evaṃ vakkhati – ‘natthi attakāro natthi parakāro’”ti.

“Abhikkantaṃ, bho gotama…pe… ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti! Aṭṭhamaṃ.

☸---------------------------------------------------------------------

三十八 自作他作

一 那时，有一位婆罗门，来到世尊那里。到了之后，与世尊互相问候，说了些令人欢喜、值得铭记的话后，坐在一旁。坐在一旁的那位婆罗门对世尊说：

二 “尊敬的乔达摩！我是这样说、这样认为的：‘没有自身的造作，也没有他者的造作。’” “婆罗门！我从未见过、也从未听过这样说的人。既然自己能前进、自己能后退，怎么会说‘没有自身的造作，也没有他者的造作’呢？婆罗门！你怎么认为，有没有‘发起的要素’（ārabbhadhātu，指努力、精进的潜力或动力）？” “尊敬的（乔达摩）！有的。” “当有‘发起的要素’时，能识别出具有发起作用的众生吗？” “尊敬的（乔达摩）！是的。” “婆罗门！当有‘发起的要素’时，能识别出具有发起作用的众生，这就是众生自身的造作，这就是他者的造作（指相互作用）。婆罗门！你怎么认为，有没有‘出离的要素’（nikkamadhātu）？……乃至……有没有‘勇猛精进的要素’（parakkamadhātu）？……有没有‘力量的要素’（thāmadhātu）？……有没有‘坚持的要素’（ṭhitidhātu）？……有没有‘努力的要素’（upakkamadhātu）？” “尊敬的（乔达摩）！有的。” “当有‘努力的要素’时，能识别出具有努力作用的众生吗？” “尊敬的（乔达摩）！是的。” “婆罗门！当有‘努力的要素’时，能识别出具有努力作用的众生，这就是众生自身的造作，这就是他者的造作。婆罗门！我从未见过、也从未听过这样说、这样认为的人。既然自己能前进、自己能后退，怎么会说‘没有自身的造作，也没有他者的造作’呢？”

“尊敬的乔达摩！太奇妙了！……（省略）……从今天起，我终身皈依！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.1.23 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 6.1-54)/1.4 Devatāvagga 天品 (AN 6.31-42)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.9 Nidānasutta 集业三缘 (AN 6.39)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Nidānasuttaṃ

集业三缘经

☆ 恶行三缘 ➾

① 因贪欲而造恶业，缘于贪；

② 因嗔恚而造恶业，缘于嗔；

③ 因愚痴而造恶业，缘于痴。

☆ 善行三缘 ➾

① 因持戒而行善业，缘于无贪；

② 因修定而行善业，缘于无嗔；

③ 因修慧而行善业，缘于无痴。

39. “Tīṇimāni, bhikkhave, nidānāni kammānaṃ samudayāya.

［一、恶行三缘 ➥］

“各位比丘！有这三种集起造作（恶）业的因缘。

Katamāni tīṇi?

哪三种（恶因缘）呢？就是：

Lobho nidānaṃ kammānaṃ samudayāya,

➊ 由于贪欲而集起造作（恶）业的因缘；

doso nidānaṃ kammānaṃ samudayāya,

➋ 由于嗔恚而集起造作（恶）业的因缘；

moho nidānaṃ kammānaṃ samudayāya.

➌ 由于愚痴而集起造作（恶）业的因缘。

Na, bhikkhave, lobhā alobho samudeti; atha kho, bhikkhave, lobhā lobhova samudeti.

［二、恶缘恶果 ➥］

﹙➊ 贪业缘贪 ☙﹚

各位比丘！贪欲不会产生无贪欲；然而，各位比丘！贪欲只会产生贪欲。

Na, bhikkhave, dosā adoso samudeti; atha kho, bhikkhave, dosā dosova samudeti.

﹙➋ 嗔业缘嗔 ☙﹚

各位比丘！嗔恚不会产生无嗔恚；然而，各位比丘！嗔恚只会产生嗔恚。

Na, bhikkhave, mohā amoho samudeti; atha kho, bhikkhave, mohā mohova samudeti.

﹙➌ 痴业缘痴 ☙﹚

各位比丘！愚痴不会产生无愚痴；然而，各位比丘！愚痴只会产生愚痴。

Na, bhikkhave, lobhajena kammena dosajena kammena mohajena kammena

各位比丘！由贪欲生起的业行、由嗔恚生起的业行、由愚痴生起的业行，不会——

devā paññāyanti, manussā paññāyanti, yā vā panaññāpi kāci sugatiyo.

出现在天道、人道，以及其他任何快乐的境界。

Atha kho, bhikkhave, lobhajena kammena dosajena kammena mohajena kammena

然而，各位比丘！由贪欲生起的业行、由嗔恚生起的业行、由愚痴生起的业行，确实会——

nirayo paññāyati tiracchānayoni paññāyati pettivisayo paññāyati, yā vā panaññāpi kāci duggatiyo.

被发现在地狱道、畜生道、饿鬼道，以及其他任何痛苦不堪的境界。

Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāya.

各位比丘！这些就是集起造作（恶）业的三种因缘。

“Tīṇimāni, bhikkhave, nidānāni kammānaṃ samudayāya.

［三、善行三缘 ➥］

各位比丘！有这三种集起造作（善）业的因缘。

Katamāni tīṇi?

哪三种（善因缘）呢？就是：

Alobho nidānaṃ kammānaṃ samudayāya,

➊ 由于无贪欲而集起造作（善）业的因缘；

adoso nidānaṃ kammānaṃ samudayāya,

➋ 由于无嗔恚而集起造作（善）业的因缘；

amoho nidānaṃ kammānaṃ samudayāya.

➌ 由于无愚痴而集起造作（善）业的因缘；

Na, bhikkhave, alobhā lobho samudeti; atha kho, bhikkhave, alobhā alobhova samudeti.

［四、善缘善果 ➥］

﹙➊ 戒缘无贪 ☙﹚

各位比丘！无贪欲不会产生贪欲；然而，各位比丘！无贪欲只会产生无贪欲。

Na, bhikkhave, adosā doso samudeti; atha kho, bhikkhave, adosā adosova samudeti.

﹙➋ 定缘无嗔 ☙﹚

各位比丘！无嗔恚不会产生嗔恚；然而，各位比丘！无嗔恚只会产生无嗔恚。

Na, bhikkhave, amohā moho samudeti; atha kho, bhikkhave, amohā amohova samudeti.

﹙➌ 慧缘无痴 ☙﹚

各位比丘！无愚痴不会产生愚痴；然而，各位比丘！无愚痴只会产生无愚痴。

Na, bhikkhave, alobhajena kammena adosajena kammena amohajena kammena

各位比丘！由无贪欲生起的业行、由无嗔恚生起的业行、由无愚痴生起的业行，不会——

nirayo paññāyati tiracchānayoni paññāyati pettivisayo paññāyati, yā vā panaññāpi kāci duggatiyo.

被发现在地狱道、畜生道、饿鬼道，以及其他任何痛苦不堪的境界。

Atha kho, bhikkhave, alobhajena kammena adosajena kammena amohajena kammena

然而，各位比丘！由无贪欲生起的业行、由无嗔恚生起的业行、由无愚痴生起的业行，确实会——

devā paññāyanti, manussā paññāyanti, yā vā panaññāpi kāci sugatiyo.

出现在天道、人道，以及其他任何快乐的境界。

Imāni kho, bhikkhave, tīṇi nidānāni kammānaṃ samudayāyā”ti.

各位比丘！这些就是集起造作（善）业的三种因缘。”

Navamaṃ.

集业三缘经 ～天品‧第九经终

～《增支部经典‧六集‧初五十经篇‧天品‧Nidānasutta 集业三缘经》(AN 6.39)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 6.1-54)/1.4 Devatāvagga 天品 (AN 6.31-42)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.10 Kimilasutta 具寿金毗罗 (AN 6.40)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Kimilasuttaṃ

40. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kimilāyaṃ viharati niculavane. Atha kho āyasmā kimilo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā kimilo bhagavantaṃ etadavoca – “ko nu kho, bhante, hetu ko paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hotī”ti? “Idha, kimila, tathāgate parinibbute bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari agāravā viharanti appatissā, dhamme agāravā viharanti appatissā, saṅghe agāravā viharanti appatissā, sikkhāya agāravā viharanti appatissā, appamāde agāravā viharanti appatissā, paṭisanthāre [paṭisandhāre (ka.) a. ni. 5.201; 7.59] agāravā viharanti appatissā. Ayaṃ kho, kimila, hetu ayaṃ paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hoti”.

“Ko pana, bhante, hetu ko paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti? “Idha, kimila, tathāgate parinibbute bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari sagāravā viharanti sappatissā, dhamme sagāravā viharanti sappatissā, saṅghe sagāravā viharanti sappatissā, sikkhāya sagāravā viharanti sappatissā, appamāde sagāravā viharanti sappatissā, paṭisanthāre sagāravā viharanti sappatissā. Ayaṃ kho, kimila, hetu ayaṃ paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti. Dasamaṃ.

☸---------------------------------------------------------------------

四十 具寿金毗罗

一 我是这样听说的。某个时候，世尊住在金毗罗城的竹园（Niculavana）。那时，具寿金毗罗来到世尊那里，到了之后，向世尊问候行礼，然后坐在一旁。坐在一旁的具寿金毗罗对世尊说：

二 “大德！是什么原因，是什么缘由，导致如来般涅槃后正法不能长久住世呢？”

三 “金毗罗！在如来般涅槃后，世间的比丘、比丘尼、优婆塞、优婆夷对导师（佛陀）不恭敬、不尊重地生活；对法不恭敬、不尊重地生活；对僧伽不恭敬、不尊重地生活；对学处（戒律）不恭敬、不尊重地生活；对不放逸（精进修行）不恭敬、不尊重地生活；对热情接待（Paṭisanthāra，指友好、好客）不恭敬、不尊重地生活。金毗罗！这就是如来般涅槃后正法不能长久住世的原因和缘由。”

四 “大德！是什么原因，是什么缘由，导致如来般涅槃后正法能够长久住世呢？”

五 “金毗罗！在如来般涅槃后，世间的比丘、比丘尼、优婆塞、优婆夷对导师（佛陀）恭敬、尊重地生活；对法恭敬、尊重地生活；对僧伽恭敬、尊重地生活；对学处（戒律）恭敬、尊重地生活；对不放逸（精进修行）恭敬、尊重地生活；对热情接待（Paṭisanthāra）恭敬、尊重地生活。金毗罗！这就是如来般涅槃后正法能够长久住世的原因和缘由。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 6.1-54)/1.4 Devatāvagga 天品 (AN 6.31-42)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.11 Dārukkhandhasutta 大木聚 (AN 6.41)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Dārukkhandhasuttaṃ

41. Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā sāriputto rājagahe viharati gijjhakūṭe pabbate. Atha kho āyasmā sāriputto pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sambahulehi bhikkhūhi saddhiṃ gijjhakūṭā pabbatā orohanto addasa aññatarasmiṃ padese mahantaṃ dārukkhandhaṃ. Disvā bhikkhū āmantesi – “passatha no, āvuso, tumhe amuṃ mahantaṃ dārukkhandhan”ti? “Evamāvuso”ti.

“Ākaṅkhamāno, āvuso, bhikkhu iddhimā cetovasippatto amuṃ dārukkhandhaṃ pathavītveva adhimucceyya. Taṃ kissa hetu? Atthi, āvuso, amumhi dārukkhandhe pathavīdhātu, yaṃ nissāya bhikkhu iddhimā cetovasippatto amuṃ dārukkhandhaṃ pathavītveva adhimucceyya. Ākaṅkhamāno, āvuso, bhikkhu iddhimā cetovasippatto amuṃ dārukkhandhaṃ āpotveva adhimucceyya …pe… tejotveva adhimucceyya… vāyotveva adhimucceyya… subhantveva adhimucceyya… asubhantveva adhimucceyya. Taṃ kissa hetu? Atthi, āvuso, amumhi dārukkhandhe asubhadhātu, yaṃ nissāya bhikkhu iddhimā cetovasippatto amuṃ dārukkhandhaṃ asubhantveva adhimucceyyā”ti. Ekādasamaṃ.

☸---------------------------------------------------------------------

四十一 大木聚

一 我是这样听说的。有一个时候，尊者舍利弗住在王舍城的灵鹫山。那时，尊者舍利弗在上午时分，穿好下衣，披上衣、拿着钵，和众多比丘一起，从灵鹫山下来，看见某一处地方有一大堆木材。看见后，就对比丘们说：“贤友们！你们看见那一大堆木材了吗？”“是的，贤友。”

二 “贤友们！具有神通、心得自在的比丘如果愿意，就能对这一堆木材只作“地”想（胜解）。为什么呢？贤友们！因为在那堆木材中有地界（地元素）。凭借它，具有神通、心得自在的比丘，就能对那一堆木材只作“地”想（胜解）。

三 贤友们！具有神通、心得自在的比丘如果愿意，就能对那一堆木材只作“水”想（胜解）；……乃至……只作“火”想（胜解）；……只作“风”想（胜解）；……只作“净”想（胜解）；……只作“不净”想（胜解）。为什么呢？贤友们！因为在那堆木材中有不净界（不净元素），凭借它，具有神通、心得自在的比丘，就能对那一堆木材只作“不净”想（胜解）。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 6.1-54)/1.4 Devatāvagga 天品 (AN 6.31-42)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.12 Nāgitasutta 尊者那祇多 (AN 6.42)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

12. Nāgitasuttaṃ

42. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena icchānaṅgalaṃ nāma kosalānaṃ brāhmaṇagāmo tadavasari. Tatra sudaṃ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Assosuṃ kho icchānaṅgalakā brāhmaṇagahapatikā – “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito icchānaṅgalaṃ anuppatto icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno…pe… buddho bhagavā’ti. So imaṃ lokaṃ sadevakaṃ…pe… arahataṃ dassanaṃ hotī”ti. Atha kho icchānaṅgalakā brāhmaṇagahapatikā tassā rattiyā accayena pahūtaṃ khādanīyaṃ bhojanīyaṃ ādāya yena icchānaṅgalavanasaṇḍo tenupasaṅkamiṃsu; upasaṅkamitvā bahidvārakoṭṭhake aṭṭhaṃsu uccāsaddā mahāsaddā.

Tena kho pana samayena āyasmā nāgito bhagavato upaṭṭhāko hoti. Atha kho bhagavā āyasmantaṃ nāgitaṃ āmantesi – “ke pana te, nāgita, uccāsaddā mahāsaddā kevaṭṭā maññe macchavilope”ti? “Ete, bhante, icchānaṅgalakā brāhmaṇagahapatikā pahūtaṃ khādanīyaṃ bhojanīyaṃ ādāya bahidvārakoṭṭhake ṭhitā bhagavantaṃyeva uddissa bhikkhusaṅghañcā”ti. “Māhaṃ, nāgita, yasena samāgamaṃ, mā ca mayā yaso. Yo kho, nāgita, nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī, yassāhaṃ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī, so taṃ mīḷhasukhaṃ middhasukhaṃ lābhasakkārasilokasukhaṃ sādiyeyyā”ti.

“Adhivāsetu dāni, bhante, bhagavā; adhivāsetu, sugato; adhivāsanakālo dāni, bhante, bhagavato. Yena yeneva dāni, bhante, bhagavā gamissati, tanninnāva bhavissanti brāhmaṇagahapatikā negamā ceva jānapadā ca. Seyyathāpi, bhante, thullaphusitake deve vassante yathāninnaṃ udakāni pavattanti; evamevaṃ kho, bhante, yena yeneva dāni bhagavā gamissati, tanninnāva bhavissanti brāhmaṇagahapatikā negamā ceva jānapadā ca. Taṃ kissa hetu? Tathā hi, bhante, bhagavato sīlapaññāṇan”ti.

“Māhaṃ, nāgita, yasena samāgamaṃ, mā ca mayā yaso. Yo kho, nāgita, nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī, yassāhaṃ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī, so taṃ mīḷhasukhaṃ middhasukhaṃ lābhasakkārasilokasukhaṃ sādiyeyya.

“Idhāhaṃ, nāgita, bhikkhuṃ passāmi gāmantavihāriṃ samāhitaṃ nisinnaṃ. Tassa mayhaṃ, nāgita, evaṃ hoti – ‘idānimaṃ āyasmantaṃ [ārāmiko vā ghaṭṭessati samaṇuddeso vā, taṃ tamhā (ka. sī. pī.) ārāmiko vā ghaṭṭessati samaṇuddeso vā, so taṃ tamhā (ka. sī.) a. ni. 8.86 passitabbaṃ] ārāmiko vā upaṭṭhahissati samaṇuddeso vā taṃ tamhā [ārāmiko vā ghaṭṭessati samaṇuddeso vā, taṃ tamhā (ka. sī. pī.) ārāmiko vā ghaṭṭessati samaṇuddeso vā, so taṃ tamhā (ka. sī.) a. ni. 8.86 passitabbaṃ] samādhimhā cāvessatī’ti. Tenāhaṃ, nāgita, tassa bhikkhuno na attamano homi gāmantavihārena. Idha panāhaṃ, nāgita, bhikkhuṃ passāmi āraññikaṃ araññe pacalāyamānaṃ nisinnaṃ. Tassa mayhaṃ, nāgita, evaṃ hoti – ‘idāni ayamāyasmā imaṃ niddākilamathaṃ paṭivinodetvā araññasaññaṃyeva manasi karissati ekattan’ti. Tenāhaṃ, nāgita, tassa bhikkhuno attamano homi araññavihārena.

“Idha panāhaṃ, nāgita, bhikkhuṃ passāmi āraññikaṃ araññe asamāhitaṃ nisinnaṃ. Tassa mayhaṃ, nāgita, evaṃ hoti – ‘idāni ayamāyasmā asamāhitaṃ vā cittaṃ samādahissati, samāhitaṃ vā cittaṃ anurakkhissatī’ti. Tenāhaṃ, nāgita, tassa bhikkhuno attamano homi araññavihārena.

“Idha panāhaṃ, nāgita, bhikkhuṃ passāmi āraññikaṃ araññe samāhitaṃ nisinnaṃ. Tassa mayhaṃ, nāgita, evaṃ hoti – ‘idāni ayamāyasmā avimuttaṃ vā cittaṃ vimocessati, vimuttaṃ vā cittaṃ anurakkhissatī’ti. Tenāhaṃ, nāgita, tassa bhikkhuno attamano homi araññavihārena.

“Idha panāhaṃ, nāgita, bhikkhuṃ passāmi gāmantavihāriṃ lābhiṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ. So taṃ lābhasakkārasilokaṃ nikāmayamāno riñcati paṭisallānaṃ riñcati araññavanapatthāni pantāni senāsanāni; gāmanigamarājadhāniṃ osaritvā vāsaṃ kappeti. Tenāhaṃ, nāgita, tassa bhikkhuno na attamano homi gāmantavihārena.

“Idha panāhaṃ, nāgita, bhikkhuṃ passāmi āraññikaṃ lābhiṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ. So taṃ lābhasakkārasilokaṃ paṭipaṇāmetvā na riñcati paṭisallānaṃ na riñcati araññavanapatthāni pantāni senāsanāni. Tenāhaṃ, nāgita, tassa bhikkhuno attamano homi araññavihārena. Yasmāhaṃ, nāgita, samaye addhānamaggappaṭipanno na kañci [na kiñci (sī. pī. ka.)] passāmi purato vā pacchato vā, phāsu me, nāgita, tasmiṃ samaye hoti antamaso uccārapassāvakammāyā”ti. Dvādasamaṃ.

Devatāvaggo [sekkhaparihāniyavaggo (syā.)] catuttho.

Tassuddānaṃ –

Sekhā dve aparihāni, moggallāna vijjābhāgiyā;

Vivādadānattakārī nidānaṃ, kimiladārukkhandhena nāgitoti.

☸---------------------------------------------------------------------

四十二 尊者那祇多

一 我是这样听说的。有一个时候，世尊在拘萨罗国游行，与庞大的比丘僧团一起来到名叫伊车能伽罗的拘萨罗婆罗门村庄。在那里，世尊住在伊车能伽罗的伊车能伽罗树林里。伊车能伽罗的婆罗门和居家者们听说：‘尊贵的乔达摩沙门，是释迦族的儿子，从释迦族出家，已经到达伊车能伽罗，住在伊车能伽罗的伊车能伽罗树林里。而那位尊贵的乔达摩，有这样美好的声誉远扬：“那位世尊是阿罗汉、正等正觉者、明行具足……（省略）……佛陀、世尊。”他亲自证悟了这个包含天神……（省略）……能见到这样的阿罗汉是很好的事！’于是，伊车能伽罗的婆罗门和居家者们，在那一夜过去后，带着许多硬食、软食，前往伊车能伽罗树林。到达后，在门楼外站着，发出很大的吵嚷声。

二 当时，尊者那祇多是世尊的侍者。那时，世尊对尊者那祇多说：“那祇多！那些高声喧哗的人是谁？听起来像是渔夫在争抢鱼一样。”

“大德！他们是伊车能伽罗的婆罗门和居家者们，带着许多硬食、软食站在门楼外，是为了供养世尊和比丘僧团。”

“那祇多！我不希望与名声（yasa）有交集，也不要名声来找我。那祇多！对于那些不能轻易、不费力、无障碍地获得这种出离之乐、独处之乐、寂静之乐、正觉之乐的人来说，让他们去享受那种污秽之乐、昏沉之乐、利养恭敬名声之乐吧。而我，能够轻易、不费力、无障碍地获得这种出离之乐、独处之乐、寂静之乐、正觉之乐，难道还会去享受那些（低劣的）快乐吗？”

“大德！现在请世尊接受吧！善逝，请接受吧！大德！现在正是世尊接受的时候。大德！现在无论世尊去到哪里，婆罗门、居家者、城市居民和乡下人都会倾向于前来。大德！就像下大雨时，水总是流向低洼之处一样；同样地，大德！现在无论世尊去到哪里，婆罗门、居家者、城市居民和乡下人都会倾向于前来。这是什么原因呢？大德！是因为世尊的戒行和智慧啊！”

“那祇多！我不希望与名声有交集，也不要名声来找我。那祇多！对于那些不能轻易、不费力、无障碍地获得这种出离之乐、独处之乐、寂静之乐、正觉之乐的人来说，让他们去享受那种污秽之乐、昏沉之乐、利养恭敬名声之乐吧。而我，能够轻易、不费力、无障碍地获得这种出离之乐、独处之乐、寂静之乐、正觉之乐，难道还会去享受那些（低劣的）快乐吗？

三 那祇多！我在这里，看到住在村边的比丘正在禅定中安坐。那祇多！我就会这样想：‘现在恐怕园林看护人或者沙弥会来打扰这位尊者，使他从禅定中出来。’因此，那祇多！我不满意那比丘住在村边。

四 再者，那祇多！我在这里，看到住在森林里的比丘坐着打瞌睡。那祇多！我就会这样想：‘这位尊者现在应该要驱除这种昏沉疲劳，只专注于独处之想（aranna-saññā），达到心的统一。’因此，那祇多！我满意那比丘住在森林里。

五 再者，那祇多！我在这里，看到住在森林里的比丘坐着，但心未得禅定。那祇多！我就会这样想：‘这位尊者现在应该使未定的心安定下来，或者守护已安定的心。’因此，那祇多！我满意那比丘住在森林里。

六 再者，那祇多！我在这里，看到住在森林里的比丘正在禅定中安坐。那祇多！我就会这样想：‘这位尊者现在应该使未解脱的心解脱，或者守护已解脱的心。’因此，那祇多！我满意那比丘住在森林里。

七 再者，那祇多！我在这里，看到住在村边的比丘，获得衣、食、住处、医药等必需品。他因为渴望利养、恭敬、名声，就放弃了独坐禅思，放弃了森林、树丛、偏僻处的住处；他进入村镇、城市、首都去居住。因此，那祇多！我不满意那比丘住在村边。

八 又，那祇多！我在这里，看到住在森林里的比丘，获得了衣、食、住处、医药等必需品。他能舍弃那些利养、恭敬、名声，不放弃独坐禅思，不放弃森林、树丛、偏僻处的住处。因此，那祇多！我满意那比丘住在森林里。

而那祇多！当我走在旅途大道上时，无论前面还是后面都看不到任何人，那时我感到很安稳，那祇多！甚至连大小便的时候也是如此。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 6.1-54)/1.5 Dhammikavagga 昙弥品 (AN 6.43-54)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.1 Nāgasutta 象 (AN 6.43)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Dhammikavaggo

1. Nāgasuttaṃ

43. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiyaṃ piṇḍāya pāvisi. Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto āyasmantaṃ ānandaṃ āmantesi – “āyāmānanda, yena pubbārāmo migāramātupāsādo tenupasaṅkamissāma divāvihārāyā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.

Atha kho bhagavā āyasmatā ānandena saddhiṃ yena pubbārāmo migāramātupāsādo tenupasaṅkami. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito āyasmantaṃ ānandaṃ āmantesi – “āyāmānanda, yena pubbakoṭṭhako tenupasaṅkamissāma gattāni parisiñcitun”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā āyasmatā ānandena saddhiṃ yena pubbakoṭṭhako tenupasaṅkami gattāni parisiñcituṃ. Pubbakoṭṭhake gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno.

Tena kho pana samayena rañño pasenadissa kosalassa seto nāma nāgo mahātūriya [mahāturiya (sī. syā. kaṃ. pī.)] tāḷitavāditena pubbakoṭṭhakā paccuttarati. Apissu taṃ jano disvā evamāha – “abhirūpo vata, bho, rañño nāgo; dassanīyo vata, bho, rañño nāgo; pāsādiko vata, bho, rañño nāgo; kāyupapanno vata, bho, rañño nāgo”ti! Evaṃ vutte āyasmā udāyī bhagavantaṃ etadavoca – “hatthimeva nu kho, bhante, mahantaṃ brahantaṃ [mahantaṃ bruhantaṃ (sī.), mahattaṃ brahmattaṃ (ka.)] kāyupapannaṃ jano disvā evamāha – ‘nāgo vata, bho, nāgo’ti, udāhu aññampi kañci [kiñci (ka.)] mahantaṃ brahantaṃ kāyupapannaṃ jano disvā evamāha – ‘nāgo vata, bho, nāgo’”ti? “Hatthimpi kho, udāyi, mahantaṃ brahantaṃ kāyupapannaṃ jano disvā evamāha – ‘nāgo vata, bho, nāgo’ti! Assampi kho, udāyi, mahantaṃ brahantaṃ…pe… goṇampi kho, udāyi, mahantaṃ brahantaṃ…pe… uragampi [nāgampi (ka.)] kho, udāyi, mahantaṃ brahantaṃ…pe… rukkhampi kho, udāyi, mahantaṃ brahantaṃ…pe… manussampi kho, udāyi, mahantaṃ brahantaṃ kāyupapannaṃ jano disvā evamāha – ‘nāgo vata, bho, nāgo’ti! Api ca, udāyi, yo sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya āguṃ na karoti kāyena vācāya manasā, tamahaṃ ‘nāgo’ti brūmī”ti.

“Acchariyaṃ, bhante, abbhutaṃ, bhante! Yāva subhāsitaṃ cidaṃ, bhante, bhagavatā – api ca, udāyi, yo sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya āguṃ na karoti kāyena vācāya manasā, tamahaṃ ‘nāgo’ti brūmī”ti. Idañca panāhaṃ, bhante, bhagavatā subhāsitaṃ imāhi gāthāhi anumodāmi –

“Manussabhūtaṃ sambuddhaṃ, attadantaṃ samāhitaṃ;

Iriyamānaṃ brahmapathe, cittassūpasame rataṃ.

“Yaṃ manussā namassanti, sabbadhammāna pāraguṃ;

Devāpi taṃ [naṃ (sī. pī.)] namassanti, iti me arahato sutaṃ.

“Sabbasaṃyojanātītaṃ, vanā nibbana [nibbāna (sī. syā. kaṃ. pī.)] māgataṃ;

Kāmehi nekkhammarataṃ [nekkhamme rataṃ (ka. sī.)], muttaṃ selāva kañcanaṃ.

“Sabbe accarucī nāgo, himavāññe siluccaye;

Sabbesaṃ nāganāmānaṃ, saccanāmo anuttaro.

“Nāgaṃ vo [te (ka.)] kittayissāmi, na hi āguṃ karoti so;

Soraccaṃ avihiṃsā ca, pādā nāgassa te duve.

“Tapo ca brahmacariyaṃ, caraṇā nāgassa tyāpare;

Saddhāhattho mahānāgo, upekkhāsetadantavā.

“Sati gīvā siro paññā, vīmaṃsā dhammacintanā;

Dhammakucchisamātapo, viveko tassa vāladhi.

“So jhāyī assāsarato, ajjhattaṃ susamāhito [ajjhattupasamāhito (syā. ka.)];

Gacchaṃ samāhito nāgo, ṭhito nāgo samāhito.

“Seyyaṃ samāhito nāgo, nisinnopi samāhito;

Sabbattha saṃvuto nāgo, esā nāgassa sampadā.

“Bhuñjati anavajjāni, sāvajjāni na bhuñjati;

Ghāsamacchādanaṃ laddhā, sannidhiṃ parivajjayaṃ.

“Saṃyojanaṃ aṇuṃ thūlaṃ, sabbaṃ chetvāna bandhanaṃ;

Yena yeneva gacchati, anapekkhova gacchati.

“Yathāpi udake jātaṃ, puṇḍarīkaṃ pavaḍḍhati;

Nupalippati [na upalippati (sī. syā. kaṃ. pī.), nupalimpati (ka.)] toyena, sucigandhaṃ manoramaṃ.

“Tatheva loke sujāto, buddho loke viharati;

Nupalippati lokena, toyena padumaṃ yathā.

“Mahāginīva jalito [mahāggini pajjalito (sī. syā. kaṃ.)], anāhārūpasammati;

Saṅkhāresūpasantesu [aṅgāresu ca santesu (ka.)], nibbutoti pavuccati.

“Atthassāyaṃ viññāpanī, upamā viññūhi desitā;

Viññassanti [viññissanti (ka.)] mahānāgā, nāgaṃ nāgena desitaṃ.

“Vītarāgo vītadoso, vītamoho anāsavo;

Sarīraṃ vijahaṃ nāgo, parinibbissati [parinibbāti (pī. ka.)] anāsavo”ti. paṭhamaṃ;

☸---------------------------------------------------------------------

第五 昙弥品

四十三 象

一 有一个时候，世尊住在舍卫国的祇树给孤独园。那时，世尊在上午时分，穿好下衣，披上衣、拿着钵，为了乞食进入舍卫国。在舍卫国乞食完毕，用餐后，从乞食处回来。对尊者阿难说：“阿难！我们去东园鹿母讲堂过白天吧。”尊者阿难回答世尊：“是的，大德。”于是，世尊和尊者阿难一起前往东园鹿母讲堂。那时，世尊在傍晚时分，从独坐禅思中起来，对尊者阿难说：“阿难！我们去东门城楼（Pubbakoṭṭhaka）那边洗浴身体吧。”尊者阿难回答世尊：“是的，大德。”于是，世尊和尊者阿难一起前往东门城楼洗浴身体。在东门城楼洗浴完身体，出来后，只穿着一件衣，站着让身体晾干。

二 再者，当时拘萨罗国波斯匿王名叫‘白’（Seto）的大象，伴随着喧闹的鼓乐声，从东门城楼那边走过来。人们看见它后，就这样说：“啊，多么匀称啊，国王的大象！啊，多么好看啊，国王的大象！啊，多么庄严啊，国王的大象！啊，多么体态完美啊，国王的大象！真是大象啊！”当人们这样说时，尊者优陀夷对世尊说：“大德！人们只是看到大象高大、雄伟、体态完美，就这样说：“啊，大象！真是大象！”吗？还是看到其他高大、雄伟、体态完美的什么东西，人们也会这样说：“啊，大象！真是大象！”呢？” “优陀夷！人们看到高大、雄伟、体态完美的大象，会这样说：“啊，大象！真是大象！”；优陀夷！看到高大、雄伟（体态完美）的马……（省略）……优陀夷！看到（高大、雄伟、体态完美的）牛……（省略）……优陀夷！看到（高大、雄伟、体态完美的）蛇……（省略）……优陀夷！看到（高大、雄伟、体态完美的）树……（省略）……优陀夷！看到高大、雄伟、体态完美的人，人们也会这样说：“啊，大象！真是大象！”；而且，优陀夷！在有天神、有魔罗、有梵天的这个世界里，在包括沙门、婆罗门、天神和人类的众生中，凡是通过身、语、意不造作任何恶行的人，我就称他为“象”（Nāga）。”“大德！真是稀有！大德！真是未曾有过！大德！世尊说的这句话真是善说：“而且，优陀夷！在有天神、有魔罗、有梵天的这个世界里，在包括沙门、婆罗门、天神和人类的众生中，凡是通过身、语、意不造作任何恶行的人，我就称他为‘象’。”大德！我现在就用这些偈颂来随喜赞叹世尊的这句善说。

已证自觉为人身 调御自心得禅定

行于梵行之正道 喜爱内心之寂静

通达一切诸妙法 受众人恭敬顶礼

天神也向他致敬 我闻此乃阿罗汉

超越所有诸结缚 从林出而入无林（涅槃）

喜爱出离于诸欲 解脱犹如纯炼金

“象”的光辉超一切 如雪山屹立群峰

在所有称为“象”者中 依真谛名为“象”者最无上

我将为您赞颂“象” 他实不造任何恶

柔和（Sacca）与不害（Avihiṃsā） 此是“象”之双足

苦行（Tapo）以及梵行（Brahmacariyaṃ） 是“象”另外两足

信念（Saddhā）是大象的手（鼻） 舍（Upekkhā）是其白净牙

念（Sati）是颈，慧（Paññā）是头 审察（Vīmaṃsā）与法思（Dhammacintanā）

法在腹中（Dhammakucchisamātapo）得成熟 远离（Viveko）是他的尾巴

他乐于禅修与呼吸 于内获得善寂止

行走时“象”在定中 站立时“象”也在定

躺卧时“象”在定中 坐着时也住禅定

“象”在一切处防护 此是“象”的圆满相

他食用无过失之食 有过失的他不食

获得食物与衣物 远离储存与积蓄

无论细微或粗大 斩断所有结与缚

不论他去往何处 了无挂碍而前行

犹如白莲花 生于水中长于水

不为水所沾染 清净芳香悦人意

同样善生于世间 佛陀住于世间中

不为世间法所染 犹如莲花不着水

犹如炽燃大火焰 无有燃料而熄灭

诸行（Saṅkhāra）都已寂灭时 即被称为已涅槃

此喻为智者所示 为令了知其含义

大象（佛陀）能被大象（弟子）识 因“象”为“象”说此法

远离贪欲离瞋恚 远离愚痴无诸漏

“象”舍弃此身之后 无漏者般涅槃”

☸.....................................................................

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 6.1-54)/1.5 Dhammikavagga 昙弥品 (AN 6.43-54)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.2 Migasālāsutta 鹿住优婆夷 (AN 6.44)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Migasālāsuttaṃ

44. Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena migasālāya upāsikāya nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho migasālā [migasāṇā (ka.) a. ni. 10.75] upāsikā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho migasālā upāsikā āyasmantaṃ ānandaṃ etadavoca –

“Kathaṃ kathaṃ nāmāyaṃ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyaṃ? Pitā me, bhante, purāṇo brahmacārī ahosi ārācārī virato methunā gāmadhammā. So kālaṅkato bhagavatā byākato sakadāgāmisatto [sakadāgāmipatto (ka. syā. pī.)] tusitaṃ kāyaṃ upapannoti. Petteyyopi [pettayyo piyo (sī. pī. ka.), pitu piyo (syā. kaṃ.)] me, bhante, isidatto abrahmacārī ahosi sadārasantuṭṭho. Sopi kālaṅkato bhagavatā byākato sakadāgāmipatto tusitaṃ kāyaṃ upapannoti. Kathaṃ kathaṃ nāmāyaṃ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyan”ti? “Evaṃ kho panetaṃ, bhagini, bhagavatā byākatan”ti.

Atha kho āyasmā ānando migasālāya upāsikāya nivesane piṇḍapātaṃ gahetvā uṭṭhāyāsanā pakkāmi. Atha kho āyasmā ānando pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

“Idhāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena migasālāya upāsikāya nivesanaṃ tenupasaṅkamiṃ; upasaṅkamitvā paññatte āsane nisīdiṃ. Atha kho, bhante, migasālā upāsikā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho, bhante, migasālā upāsikā maṃ etadavoca – ‘kathaṃ kathaṃ nāmāyaṃ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyaṃ. Pitā me, bhante, purāṇo brahmacārī ahosi ārācārī virato methunā gāmadhammā. So kālaṅkato bhagavatā byākato sakadāgāmipatto tusitaṃ kāyaṃ upapannoti. Petteyyopi me, bhante, isidatto abrahmacārī ahosi sadārasantuṭṭho. Sopi kālaṅkato bhagavatā byākato sakadāgāmipatto tusitaṃ kāyaṃ upapannoti. Kathaṃ kathaṃ nāmāyaṃ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyan’ti? Evaṃ vutte ahaṃ, bhante, migasālaṃ upāsikaṃ etadavocaṃ – ‘evaṃ kho panetaṃ, bhagini, bhagavatā byākatan’”ti.

“Kā cānanda, migasālā upāsikā bālā abyattā ammakā ammakasaññā [ambakā ambakapaññā (sī. pī.), ambakā ambakasaññā (syā. kaṃ.) a. ni. 10.75 passitabbaṃ], ke ca purisapuggalaparopariyañāṇe? Chayime, ānanda, puggalā santo saṃvijjamānā lokasmiṃ.

“Katame cha? Idhānanda, ekacco puggalo sorato hoti sukhasaṃvāso, abhinandanti sabrahmacārī ekattavāsena. Tassa savanenapi akataṃ hoti, bāhusaccenapi akataṃ hoti, diṭṭhiyāpi appaṭividdhaṃ hoti, sāmāyikampi vimuttiṃ na labhati. So kāyassa bhedā paraṃ maraṇā hānāya pareti no visesāya, hānagāmīyeva hoti no visesagāmī.

“Idha panānanda, ekacco puggalo sorato hoti sukhasaṃvāso, abhinandanti sabrahmacārī ekattavāsena. Tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati. So kāyassa bhedā paraṃ maraṇā visesāya pareti no hānāya, visesagāmīyeva hoti no hānagāmī.

“Tatrānanda, pamāṇikā pamiṇanti – ‘imassapi teva dhammā aparassapi teva dhammā, kasmā tesaṃ eko hīno eko paṇīto’ti! Tañhi tesaṃ, ānanda, hoti dīgharattaṃ ahitāya dukkhāya.

“Tatrānanda, yvāyaṃ puggalo sorato hoti sukhasaṃvāso, abhinandanti sabrahmacārī ekattavāsena, tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati. Ayaṃ, ānanda, puggalo amunā purimena puggalena abhikkantataro ca paṇītataro ca. Taṃ kissa hetu? Imaṃ hānanda, puggalaṃ dhammasoto nibbahati, tadantaraṃ ko jāneyya aññatra tathāgatena! Tasmātihānanda, mā puggalesu pamāṇikā ahuvattha; mā puggalesu pamāṇaṃ gaṇhittha. Khaññati hānanda, puggalesu pamāṇaṃ gaṇhanto. Ahaṃ vā, ānanda, puggalesu pamāṇaṃ gaṇheyyaṃ, yo vā panassa mādiso.

“Idha panānanda, ekaccassa puggalassa kodhamāno adhigato [avigato (ka.)] hoti, samayena samayañcassa lobhadhammā uppajjanti. Tassa savanenapi akataṃ hoti, bāhusaccenapi akataṃ hoti, diṭṭhiyāpi appaṭividdhaṃ hoti, sāmāyikampi vimuttiṃ na labhati. So kāyassa bhedā paraṃ maraṇā hānāya pareti no visesāya, hānagāmīyeva hoti no visesagāmī.

“Idha panānanda, ekaccassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa lobhadhammā uppajjanti. Tassa savanenapi kataṃ hoti…pe… no hānagāmī.

“Tatrānanda, pamāṇikā pamiṇanti…pe… yo vā panassa mādiso.

“Idha, panānanda, ekaccassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa vacīsaṅkhārā uppajjanti. Tassa savanenapi akataṃ hoti…pe… sāmāyikampi vimuttiṃ na labhati. So kāyassa bhedā paraṃ maraṇā hānāya pareti no visesāya, hānagāmīyeva hoti no visesagāmī.

“Idha panānanda, ekaccassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa vacīsaṅkhārā uppajjanti. Tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati. So kāyassa bhedā paraṃ maraṇā visesāya pareti no hānāya, visesagāmīyeva hoti no hānagāmī.

“Tatrānanda, pamāṇikā pamiṇanti – ‘imassapi teva dhammā, aparassapi teva dhammā. Kasmā tesaṃ eko hīno, eko paṇīto’ti? Tañhi tesaṃ, ānanda, hoti dīgharattaṃ ahitāya dukkhāya.

“Tatrānanda, yassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa vacīsaṅkhārā uppajjanti, tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati. Ayaṃ, ānanda, puggalo amunā purimena puggalena abhikkantataro ca paṇītataro ca. Taṃ kissa hetu? Imaṃ hānanda, puggalaṃ dhammasoto nibbahati. Tadantaraṃ ko jāneyya aññatra tathāgatena! Tasmātihānanda, mā puggalesu pamāṇikā ahuvattha; mā puggalesu pamāṇaṃ gaṇhittha. Khaññati hānanda, puggalesu pamāṇaṃ gaṇhanto. Ahaṃ vā, ānanda, puggalesu pamāṇaṃ gaṇheyyaṃ, yo vā panassa mādiso.

“Kā cānanda, migasālā upāsikā bālāFocusBracketingā ammakā ammakasaññā, ke ca purisapuggalaparopariyañāṇe! Ime kho, ānanda, cha puggalā santo saṃvijjamānā lokasmiṃ.

“Yathārūpena, ānanda, sīlena purāṇo samannāgato ahosi, tathārūpena sīlena isidatto samannāgato abhavissa. Nayidha purāṇo isidattassa gatimpi aññassa. Yathārūpāya ca, ānanda, paññāya isidatto samannāgato ahosi, tathārūpāya paññāya purāṇo samannāgato abhavissa. Nayidha isidatto purāṇassa gatimpi aññassa. Iti kho, ānanda, ime puggalā ubho ekaṅgahīnā”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

四十四 鹿住优婆夷

一 有一个时候，尊者阿难在上午时分，穿好下衣，披上衣、拿着钵，前往鹿住优婆夷的住所。到达后，在准备好的座位上坐下。那时，鹿住优婆夷来到尊者阿难那里。到达后，向尊者阿难问候，然后坐在一边。坐在一边的鹿住优婆夷对尊者阿难这样说：

二 “大德阿难！世尊所教导的法，该如何理解呢？为何守梵行者和不守梵行者，两人死后会有相同的归宿呢？大德！我的父亲富兰那（Purāṇa）是修梵行的，远离俗事，断除了淫欲的鄙俗行为。他去世后，世尊记说他是一来（Sakadāgāmī）的有情，已生在兜率天众之中。大德！我敬爱的叔父梨师达多（Isidatta）没有修梵行，只是对自己的妻子感到满足。他去世后，世尊也记说他是一来（Sakadāgāmī）的有情，已生在兜率天众之中。大德阿难！世尊所教导的法，该如何理解呢？为何守梵行者和不守梵行者，两人死后会有相同的归宿呢？”“姐妹！世尊确实是这样记说的。”

三 那时，尊者阿难在鹿住优婆夷的住所接受了食物后，就从座位起身离开了。尊者阿难在乞食（用餐）完毕回来后，前往世尊那里。到达后，问候世尊，然后坐在一边。坐在一边的尊者阿难对世尊说：“大德！我今天上午时分，穿好下衣，披上衣、拿着钵，前往鹿住优婆夷的住所。到达后，在准备好的座位上坐下。大德！那时，鹿住优婆夷来到我这里。来后，问候我，然后坐在一边。大德！坐在一边的鹿住优婆夷对我说：“大德阿难！世尊所教导的法，该如何理解呢？为何守梵行者和不守梵行者，两人死后会有相同的归宿呢？大德！我的父亲富兰那……（如前所述，省略）……已生在兜率天众之中。大德！我敬爱的叔父梨师达多……（如前所述，省略）……已生在兜率天众之中。大德阿难！世尊所教导的法，该如何理解呢？为何守梵行者和不守梵行者，两人死后会有相同的归宿呢？” 大德！当她这样说时，我对鹿住优婆夷说：“姐妹！世尊确实是这样记说的。””

“阿难！鹿住优婆夷真是愚痴、不聪明、像个小女孩一样、只有小女孩的认知，她哪里能了知不同人之间的优劣差异呢？阿难！有这六种人存在于世上。是哪六种呢？

四 阿难！世间有一种人，性格柔和（sorato），容易共住，同修行者们乐于与他共住。但他听闻佛法没有成就（akataṃ），没有广学多闻（bāhusaccena akataṃ），知见也未通达（diṭṭhiyā appaṭividdhaṃ），也未能获得暂时的心解脱（sāmāyikampi vimuttiṃ na labhati）。他身体败坏、死亡之后，趋向于衰退而不是进步，只会退步，不会进步。

五 阿难！再者，世间有一种人，性格柔和，容易共住，同修行者们乐于与他共住。他听闻佛法有所成就（kataṃ），也广学多闻（bāhusaccenapi kataṃ），知见通达（diṭṭhiyāpi paṭividdhaṃ），也能获得暂时的心解脱（sāmāyikampi vimuttiṃ labhati）。他身体败坏、死亡之后，趋向于进步而不是衰退，只会进步，不会退步。阿难！在这里，作衡量的人会衡量说：‘这个人和那个人有同样的（外在）法，为什么他们之中一个低劣，一个殊胜呢？’阿难！这对他们来说，将在长夜中带来不利和痛苦。阿难！在这里，凡是那种性格柔和、容易共住、同修行者们乐于共住，并且听闻佛法有所成就、广学多闻、知见通达、也能获得暂时心解脱的人，阿难！这个人比起前一种人更加卓越、更加殊胜。这是什么原因呢？阿难！因为法流（dhammasoto）带着这个人前进，除了如来之外，谁能了知这其中的差别呢！所以，阿难！不要去衡量他人，不要对人进行评判。阿难！衡量他人者会受到损害。阿难！只有我，或者像我这样的人，才能衡量他人。

六 阿难！再者，世间有一种人，有愤怒和傲慢（kodhamāno adhigato），并且时时生起贪欲（lobhadhammā uppajjanti）。他听闻佛法没有成就…（省略，同第四种人）…他身体败坏、死亡之后，趋向于衰退而不是进步，只会退步，不会进步。

七 阿难！再者，世间有一种人，有愤怒和傲慢，并且时时生起贪欲。他听闻佛法有所成就…（省略，同第五种人）…只会进步，不会退步。

八 阿难！再者，世间有一种人，有愤怒和傲慢，并且时时生起（不善的）语行（vacīsaṅkhārā uppajjanti）。他听闻佛法没有成就…（省略，同第四种人）…他身体败坏、死亡之后，趋向于衰退而不是进步，只会退步，不会进步。

九 阿难！再者，世间有一种人，有愤怒和傲慢，并且时时生起（不善的）语行。但他听闻佛法有所成就…（省略，同第五种人）…他身体败坏、死亡之后，只会进步，不会退步。阿难！在这里，作衡量的人会衡量说：‘这个人和那个人有同样的（外在）法，为什么他们之中一个低劣，一个殊胜呢？’阿难！这对他们来说，将在长夜中带来不利和痛苦。阿难！在这里，凡是那种有愤怒和傲慢，时时生起语行，但听闻佛法有所成就、广学多闻、知见通达、也能获得暂时心解脱的人，阿难！这个人比起（第八种）人更加卓越、更加殊胜。这是什么原因呢？阿难！因为法流带着这个人前进，除了如来之外，谁能了知这其中的差别呢！所以，阿难！不要去衡量他人…（省略，同第五种人结尾）…只有我，或者像我这样的人，才能衡量他人。

阿难！鹿住优婆夷真是愚痴、不聪明、像个小女孩一样、只有小女孩的认知，她哪里能了知不同人之间的优劣差异呢？阿难！有这六种人存在于世上。阿难！富兰那具备了这样的戒行，如果梨师达多也具备了同样（圆满）的戒行，（那他的成就就不会止于此了）。阿难！同样，梨师达多具备了这样的智慧，如果富兰那也具备了同样（圆满）的智慧，（那他的成就也不会止于此了）。阿难！事实上，这两个人是各缺少了一方面（富兰那缺慧，梨师达多缺戒）。”

☸.....................................................................

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 6.1-54)/1.5 Dhammikavagga 昙弥品 (AN 6.43-54)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.3 Iṇasutta 负债经 (AN 6.45)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Iṇasuttaṃ

☼ 【五力之譬喻──贫穷与负债】

☆ ➊ 五力贫穷（无信、无惭、无愧、无精进、无慧） ➛ ➋ 负债（身恶行、语恶行、意恶行） ➛ ➌ 借贷利息（隐覆） ➛ ➍ 债主催讨（同梵行者提醒） ➛ ➎ 债主追随（追悔） ➛ ➏ 债主捕缚（地狱或傍生）

45. “Dāliddiyaṃ [dāḷiddiyaṃ (sī.)], bhikkhave, dukkhaṃ lokasmiṃ kāmabhogino”ti?

① “比丘们！对于世间的欲乐享受者来说，“贫穷”（dāliddiya）是痛苦的吗？”

“Evaṃ, bhante”.

“是的，大德。”

“Yampi, bhikkhave, daliddo [daḷiddo (sī.)] assako anāḷhiko [anaddhiko (syā. kaṃ.)] iṇaṃ ādiyati, iṇādānampi, bhikkhave, dukkhaṃ lokasmiṃ kāmabhogino”ti?

② “比丘们！如果贫穷、无所有（anāḷhika）、不富有（assaka）的人借了债（iṇa），比丘们！对于世间的欲乐享受者来说，“负债”也是痛苦的吗？”

“Evaṃ, bhante”.

“是的，大德。”

“Yampi, bhikkhave, daliddo assako anāḷhiko iṇaṃ ādiyitvā vaḍḍhiṃ paṭissuṇāti, vaḍḍhipi, bhikkhave, dukkhā lokasmiṃ kāmabhogino”ti?

③ “比丘们！如果贫穷、无所有、不富有的人借了债，还要偿付利息（vaḍḍhi），比丘们！对于世间的欲乐享受者来说，“利息”也是痛苦的吗？”

“Evaṃ, bhante”.

“是的，大德。”

“Yampi, bhikkhave, daliddo assako anāḷhiko vaḍḍhiṃ paṭissuṇitvā kālābhataṃ [kālagataṃ (ka.)] vaḍḍhiṃ na deti, codentipi naṃ; codanāpi, bhikkhave, dukkhā lokasmiṃ kāmabhogino”ti?

④ “比丘们！如果贫穷、无所有、不富有的人约定了利息后，到期不能支付利息，债主就会来催讨（codanā），比丘们！对于世间的欲乐享受者来说，“被催讨”也是痛苦的吗？”

“Evaṃ, bhante”.

“是的，大德。”

“Yampi, bhikkhave, daliddo assako anāḷhiko codiyamāno na deti, anucarantipi naṃ; anucariyāpi, bhikkhave, dukkhā lokasmiṃ kāmabhogino”ti?

⑤ “比丘们！如果贫穷、无所有、不富有的人被催讨，（仍）不偿付，债主就会紧跟着他（anucaranti），比丘们！对于世间的欲乐享受者来说，“被追随”也是痛苦的吗？”

“Evaṃ, bhante”.

“是的，大德。”

“Yampi, bhikkhave, daliddo assako anāḷhiko anucariyamāno na deti, bandhantipi naṃ; bandhanampi, bhikkhave, dukkhaṃ lokasmiṃ kāmabhogino”ti?

⑥ “比丘们！如果贫穷、无所有、不富有的人被债主追随，（仍）不偿付，债主就会将他捆绑（bandhanti）起来。比丘们！对于世间的欲乐享受者来说，“被捆绑”也是痛苦的吗？”

“Evaṃ, bhante”.

“是的，大德。”

“Iti kho, bhikkhave, ① dāliddiyampi dukkhaṃ lokasmiṃ kāmabhogino, ② iṇādānampi dukkhaṃ lokasmiṃ kāmabhogino, ③ vaḍḍhipi dukkhā lokasmiṃ kāmabhogino, ④ codanāpi dukkhā lokasmiṃ kāmabhogino, ⑤ anucariyāpi dukkhā lokasmiṃ kāmabhogino, ⑥ bandhanampi dukkhaṃ lokasmiṃ kāmabhogino;

“像这样，比丘们！① “贫穷”是世间欲乐享受者的痛苦，② “负债”也是世间欲乐享受者的痛苦，③ “利息”也是世间欲乐享受者的痛苦，④ “被催讨”也是世间欲乐享受者的痛苦，⑤ “被追随”也是世间欲乐享受者的痛苦，⑥ “被捆绑”也是世间欲乐享受者的痛苦。

【一】对善法‘无信、无惭、无愧、无精进、无慧’ ➛ 贫穷 ⤦

evamevaṃ kho, bhikkhave, ➊ yassa kassaci saddhā natthi kusalesu dhammesu, ➋ hirī natthi kusalesu dhammesu, ➌ ottappaṃ natthi kusalesu dhammesu, ➍ vīriyaṃ natthi kusalesu dhammesu, ➎ paññā natthi kusalesu dhammesu – ayaṃ vuccati, bhikkhave, ariyassa vinaye daliddo assako anāḷhiko.

比丘们！正是这样，➊ 凡是对善法“无信”，➋ 对善法“无惭”，➌ 对善法“无愧”，➍ 对善法“无精进”，➎ 对善法“无慧”的人——比丘们，这在圣者的律中被称为贫穷、无所有、不富有。

【二】身恶行、语恶行、意恶行 ➛ 负债 ⤦

Sa kho so, bhikkhave, daliddo assako anāḷhiko saddhāya asati kusalesu dhammesu, hiriyā asati kusalesu dhammesu, ottappe asati kusalesu dhammesu, vīriye asati kusalesu dhammesu, paññāya asati kusalesu dhammesu,

比丘们！那个贫穷、无所有、不富有的人，由于对善法无信、无惭、无愧、无精进、无慧，

kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati.

他会造作身恶行、语恶行、意恶行，

Idamassa iṇādānasmiṃ vadāmi.

我说这就是他的“负债”。

【三】隐藏‘身恶行、语恶行、意恶行’并生起恶欲 ➛ 利息 ⤦

So tassa kāyaduccaritassa paṭicchādanahetu pāpikaṃ icchaṃ paṇidahati [padahati (ka.)].

他为了隐藏自己的身恶行，而发起恶的意愿：

‘Mā maṃ jaññū’ti icchati, ‘mā maṃ jaññū’ti saṅkappati, ‘mā maṃ jaññū’ti vācaṃ bhāsati, ‘mā maṃ jaññū’ti kāyena parakkamati.

他希望‘别人不要知道！’他思量‘别人不要知道！’他说‘别人不要知道！’的话语，他以身体做出‘（掩盖到）别人不要知道’的行动。

So tassa vacīduccaritassa paṭicchādanahetu…pe…

他为了隐藏自己的语恶行…（省略）…

so tassa manoduccaritassa paṭicchādanahetu…pe… ‘mā maṃ jaññū’ti kāyena parakkamati.

他为了隐藏自己的意恶行…（省略）…以身体做出‘（掩盖到）别人不要知道’的行动。

Idamassa vaḍḍhiyā vadāmi.

我说这就是他的“利息”。

【四】同修行者提醒 ➛ 催讨 ⤦

Tamenaṃ pesalā sabrahmacārī evamāhaṃsu – ‘ayañca so āyasmā evaṃkārī evaṃsamācāro’ti.

品行好的同修行者们会对他说：‘这位尊者做了这样的事，有这样的行为！’

Idamassa codanāya vadāmi.

我说这就是对他的“催讨”。

【五】追悔 ➛ 追随 ⤦

Tamenaṃ araññagataṃ vā rukkhamūlagataṃ vā suññāgāragataṃ vā vippaṭisārasahagatā pāpakā akusalavitakkā samudācaranti.

当他去到森林、树下或空屋时，与后悔相伴随的邪恶、不善的念头（pāpakā akusalavitakkā）会不断出现，

Idamassa anucariyāya vadāmi.

我说这就是对他的“追随”。

【六】地狱或傍生 ➛ 捆绑 ～☹

Sa kho so, bhikkhave, daliddo assako anāḷhiko kāyena duccaritaṃ caritvā vācāya duccaritaṃ caritvā manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā nirayabandhane vā bajjhati tiracchānayonibandhane vā.

比丘们！那个贫穷、无所有、不富有的人，造作了身恶行、语恶行、意恶行之后，在身体败坏、死亡之后，会被地狱的束缚或畜生道的束缚所捆绑。

Nāhaṃ, bhikkhave, aññaṃ ekabandhanampi samanupassāmi evaṃdāruṇaṃ evaṃkaṭukaṃ [evaṃdukkhaṃ (syā. kaṃ. ka.)] evaṃantarāyakaraṃ anuttarassa yogakkhemassa adhigamāya,

比丘们！我看不到任何其他的束缚，像地狱的束缚或畜生道的束缚这样严酷、这样痛苦、这样成为证得无上瑜伽安稳（yogakkhema，解脱）的障碍。

yathayidaṃ, bhikkhave, nirayabandhanaṃ vā tiracchānayonibandhanaṃ vā”ti.

比丘们！这就是所谓的地狱束缚或畜生道束缚。”

Dāliddiyaṃ dukkhaṃ loke, iṇādānañca vuccati;

世间贫穷是痛苦 负债亦被称为苦

Daliddo iṇamādāya, bhuñjamāno vihaññati.

贫人借债之后 享受（同时）受困扰

Tato anucaranti naṃ, bandhanampi nigacchati;

因此债主追随他 最终遭受于捆绑

Etañhi bandhanaṃ dukkhaṃ, kāmalābhābhijappinaṃ.

此等束缚实为苦 对贪求欲乐者言

Tatheva ariyavinaye, saddhā yassa na vijjati;

同样于圣者律中 若人心中无信仰

Ahirīko anottappī, pāpakammavinibbayo.

无惭无愧无畏惧 决意造作诸恶业

Kāyaduccaritaṃ katvā, vacīduccaritāni ca;

造作身恶行之后 语恶业亦同

Manoduccaritaṃ katvā, ‘mā maṃ jaññū’ti icchati.

造作意恶行之后 希望‘他人不知晓’

So saṃsappati [saṅkappati (ka.)] kāyena, vācāya uda cetasā;

他以身语或以心 （试图掩盖）而蠕动

Pāpakammaṃ pavaḍḍhento, tattha tattha punappunaṃ.

令恶业增长蔓延 在此处彼处再三

So pāpakammo dummedho, jānaṃ dukkaṭamattano;

彼造恶业无智慧 明知自己所作恶

Daliddo iṇamādāya, bhuñjamāno vihaññati.

如同贫人借债后 享受（同时）受困扰

Tato anucaranti naṃ, saṅkappā mānasā dukhā;

由此追随困扰他 是内心痛苦思虑

Gāme vā yadi vāraññe, yassa vippaṭisārajā.

无论村落或森林 来自后悔之苦受

So pāpakammo dummedho, jānaṃ dukkaṭamattano;

彼造恶业无智慧 明知自己所作恶

Yonimaññataraṃ gantvā, niraye vāpi bajjhati.

去往某种（恶）道中 或在地狱被捆绑

Etañhi bandhanaṃ dukkhaṃ, yamhā dhīro pamuccati;

此等束缚实为苦 智者从中得解脱

Dhammaladdhehi bhogehi, dadaṃ cittaṃ pasādayaṃ.

以如法所得财富 布施令自心清净

Ubhayattha kaṭaggāho, saddhassa gharamesino;

具信在家修行者 获得两处之利益

Diṭṭhadhammahitatthāya, samparāyasukhāya ca;

为了现世的利益 以及来世的安乐

Evametaṃ gahaṭṭhānaṃ, cāgo puññaṃ pavaḍḍhati.

如此在家行布施 福德善业得增长

Tatheva ariyavinaye, saddhā yassa patiṭṭhitā;

同样于圣者律中 若人信仰得确立

Hirīmano ca ottappī, paññavā sīlasaṃvuto.

有惭心亦有愧心 具慧持守于戒律

Eso kho ariyavinaye, ‘sukhajīvī’ti vuccati;

此人于圣者律中 被称为‘安乐住者’

Nirāmisaṃ sukhaṃ laddhā, upekkhaṃ adhitiṭṭhati.

获得无染之安乐 安住于舍（平等心）

Pañca nīvaraṇe hitvā, niccaṃ āraddhavīriyo;

舍断五种覆盖后 恒常发起勤精进

Jhānāni upasampajja, ekodi nipako sato.

证得种种禅那境 心意专一敏锐念

Evaṃ ñatvā yathābhūtaṃ, sabbasaṃyojanakkhaye;

如此如实了知后 于一切结缚灭尽

Sabbaso anupādāya, sammā cittaṃ vimuccati.

彻底无有任何取 心获得正当解脱

Tassa sammā vimuttassa, ñāṇaṃ ce hoti tādino;

对已正解脱的他 ‘如是者’生起此智

Akuppā me vimuttī’ti, bhavasaṃyojanakkhaye.

‘我解脱不动摇’ 因有结缚已灭尽

Etaṃ kho paramaṃ ñāṇaṃ, etaṃ sukhamanuttaraṃ;

此实为最上之智 此是无上之安乐

Asokaṃ virajaṃ khemaṃ, etaṃ ānaṇyamuttamanti. tatiyaṃ;

无忧无染得安稳 此是最上无负债” 第三（经）

～《增支部经典‧六集‧昙弥品‧Iṇasutta 负债经》(AN 6.45)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 6.1-54)/1.5 Dhammikavagga 昙弥品 (AN 6.43-54)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.4 Mahācundasutta 尊者摩诃周那 (AN 6.46)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Mahācundasuttaṃ

46. Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā mahācundo cetīsu viharati sayaṃjātiyaṃ [sahajātiyaṃ (sī. pī.), sañjātiyaṃ (syā. kaṃ.)]. Tatra kho āyasmā mahācundo bhikkhū āmantesi – “āvuso bhikkhave”ti. “Āvuso”ti kho te bhikkhū āyasmato mahācundassa paccassosuṃ. Āyasmā mahācundo etadavoca –

“Idhāvuso, dhammayogā bhikkhū jhāyī bhikkhū apasādenti – ‘ime pana jhāyinomhā, jhāyinomhāti jhāyanti pajjhāyanti nijjhāyanti avajjhāyanti [apajjhāyanti (ma. ni. 1.508)]. Kimime [kiṃ hime (sī. syā. kaṃ. pī.)] jhāyanti, kintime jhāyanti, kathaṃ ime jhāyantī’ti? Tattha dhammayogā ca bhikkhū nappasīdanti, jhāyī ca bhikkhū nappasīdanti, na ca bahujanahitāya paṭipannā honti bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṃ.

“Idha panāvuso, jhāyī bhikkhū dhammayoge bhikkhū apasādenti – ‘ime pana dhammayogamhā, dhammayogamhāti uddhatā unnaḷā capalā mukharā vikiṇṇavācā muṭṭhassatī asampajānā asamāhitā vibbhantacittā pākatindriyā. Kimime dhammayogā, kintime dhammayogā, kathaṃ ime dhammayogā’ti? Tattha jhāyī ca bhikkhū nappasīdanti, dhammayogā ca bhikkhū nappasīdanti, na ca bahujanahitāya paṭipannā honti bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṃ.

“Idha panāvuso, dhammayogā bhikkhū dhammayogānaññeva bhikkhūnaṃ vaṇṇaṃ bhāsanti, no jhāyīnaṃ bhikkhūnaṃ vaṇṇaṃ bhāsanti. Tattha dhammayogā ca bhikkhū nappasīdanti, jhāyī ca bhikkhū nappasīdanti, na ca bahujanahitāya paṭipannā honti bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṃ.

“Idha panāvuso, jhāyī bhikkhū jhāyīnaññeva bhikkhūnaṃ vaṇṇaṃ bhāsanti, no dhammayogānaṃ bhikkhūnaṃ vaṇṇaṃ bhāsanti. Tattha jhāyī ca bhikkhū nappasīdanti, dhammayogā ca bhikkhū nappasīdanti, na ca bahujanahitāya paṭipannā honti bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṃ.

“Tasmātihāvuso, evaṃ sikkhitabbaṃ – ‘dhammayogā samānā jhāyīnaṃ bhikkhūnaṃ vaṇṇaṃ bhāsissāmā’ti. Evañhi vo, āvuso, sikkhitabbaṃ. Taṃ kissa hetu? Acchariyā hete, āvuso, puggalā dullabhā lokasmiṃ, ye amataṃ dhātuṃ kāyena phusitvā viharanti. Tasmātihāvuso, evaṃ sikkhitabbaṃ – ‘jhāyī samānā dhammayogānaṃ bhikkhūnaṃ vaṇṇaṃ bhāsissāmā’ti. Evañhi vo, āvuso, sikkhitabbaṃ. Taṃ kissa hetu? Acchariyā hete, āvuso, puggalā dullabhā lokasmiṃ ye gambhīraṃ atthapadaṃ paññāya ativijjha passantī”ti. Catutthaṃ.

☸---------------------------------------------------------------------

四十六 尊者摩诃周那

一 我是这样听说的。有一个时候，尊者摩诃周那（Mahācunda）住在支提国（Ceti）的Sahajāti地方。在那里，尊者摩诃周那对比丘们说：“贤友们，比丘们！”那些比丘回答尊者摩诃周那：“贤友！”尊者摩诃周那这样说：

二 “贤友们！有些专修法义（dhammayogā）的比丘，轻视那些专修禅那（jhāyī）的比丘，说：“这些人自称‘我们是禅修者，我们是禅修者’，他们禅修、沉思、冥想、默察。他们修的是什么禅？为了什么禅修？怎么禅修的？”这样一来，（这种做法）不能令专修法义的比丘们（真正）喜悦，也不能令专修禅那的比丘们喜悦，这并非为了大众的利益和安乐，并非为了很多人的福祉、利益和安乐，以及天神的安乐。

三 再者，贤友们！有些专修禅那的比丘，轻视那些专修法义的比丘，说：“这些人自称‘我们是法义行者，我们是法义行者’，但他们掉举、傲慢、轻浮、多言、言语散乱、失念、不正知、心不专注、心意迷乱、诸根放逸。他们算是法义行者吗？怎么是法义行者？凭什么是法义行者？”这样一来，（这种做法）不能令专修禅那的比丘们（真正）喜悦，也不能令专修法义的比丘们喜悦，这并非为了大众的利益和安乐……以及天神的安乐。

四 再者，贤友们！有些专修法义的比丘，只称赞专修法义的比丘，不称赞专修禅那的比丘。这样一来，（这种做法）不能令专修法义的比丘们（真正）喜悦，也不能令专修禅那的比丘们喜悦，这并非为了大众的利益和安乐……以及天神的安乐。

五 再者，贤友们！有些专修禅那的比丘，只称赞专修禅那的比丘，不称赞专修法义的比丘。这样一来，（这种做法）不能令专修禅那的比丘们（真正）喜悦，也不能令专修法义的比丘们喜悦，这并非为了大众的利益和安乐……以及天神的安乐。所以，贤友们！应当这样学习：

六 ‘当我们是专修法义者时，我们应当称赞专修禅那的比丘们。’

贤友们！你们应当这样学习。为什么呢？贤友们！因为这些人是世间稀有、难得之人，他们能以身触证不死界（甘露界）而住。所以，贤友们！应当这样学习：

七 ‘当我们是专修禅那者时，我们应当称赞专修法义的比丘们。’

贤友们！你们应当这样学习。为什么呢？贤友们！因为这些人是世间稀有、难得之人，他们能以智慧洞见甚深的义理文句。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 6.1-54)/1.5 Dhammikavagga 昙弥品 (AN 6.43-54)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.5 Paṭhamasandiṭṭhikasutta 法是现见之一 (AN 6.47)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Paṭhamasandiṭṭhikasuttaṃ

47. Atha kho moḷiyasīvako [moliyasīvako (sī. pī.), moḷisīvako (ka.)] paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho moḷiyasīvako paribbājako bhagavantaṃ etadavoca – “‘sandiṭṭhiko dhammo, sandiṭṭhiko dhammo’ti, bhante, vuccati. Kittāvatā nu kho, bhante, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī”ti?

“Tena hi, sīvaka, taññevettha paṭipucchāmi. Yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, sīvaka, santaṃ vā ajjhattaṃ lobhaṃ ‘atthi me ajjhattaṃ lobho’ti pajānāsi, asantaṃ vā ajjhattaṃ lobhaṃ ‘natthi me ajjhattaṃ lobho’ti pajānāsī”ti? “Evaṃ, bhante”. “Yaṃ kho tvaṃ, sīvaka, santaṃ vā ajjhattaṃ lobhaṃ ‘atthi me ajjhattaṃ lobho’ti pajānāsi, asantaṃ vā ajjhattaṃ lobhaṃ ‘natthi me ajjhattaṃ lobho’ti pajānāsi – evampi kho, sīvaka, sandiṭṭhiko dhammo hoti…pe….

“Taṃ kiṃ maññasi, sīvaka, santaṃ vā ajjhattaṃ dosaṃ…pe… santaṃ vā ajjhattaṃ mohaṃ…pe… santaṃ vā ajjhattaṃ lobhadhammaṃ…pe… santaṃ vā ajjhattaṃ dosadhammaṃ…pe… santaṃ vā ajjhattaṃ mohadhammaṃ ‘atthi me ajjhattaṃ mohadhammo’ti pajānāsi, asantaṃ vā ajjhattaṃ mohadhammaṃ ‘natthi me ajjhattaṃ mohadhammo’ti pajānāsī”ti? “Evaṃ, bhante”. “Yaṃ kho tvaṃ, sīvaka, santaṃ vā ajjhattaṃ mohadhammaṃ ‘atthi me ajjhattaṃ mohadhammo’ti pajānāsi, asantaṃ vā ajjhattaṃ mohadhammaṃ ‘natthi me ajjhattaṃ mohadhammo’ti pajānāsi – evaṃ kho, sīvaka, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī”ti.

“Abhikkantaṃ, bhante, abhikkantaṃ, bhante…pe… upāsakaṃ maṃ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

四十七 法是当下可见的第一种阐述

一 那时，游方僧目犍连西瓦卡前往世尊那里。到了之后，与世尊互相问候，说了些友善、值得铭记的话后，坐在一旁。坐在一旁的游方僧目犍连西瓦卡对世尊说：“大德！常说‘法是当下可见的，法是当下可见的’。大德！法在何种程度上是当下可见的、无时的、来见的、导向（涅槃）的、智者各自证知的呢？”

二 “西瓦卡！既然如此，我现在反问你，你认为怎样合适就怎样回答！西瓦卡！你认为如何？如果内心有贪欲，你能了知‘我的内心有贪欲’吗？或者如果内心没有贪欲，你能了知‘我的内心没有贪欲’吗？”“是的，大德。”“西瓦卡！你既然能了知内心有贪欲时‘我的内心有贪欲’，或者内心没有贪欲时了知‘我的内心没有贪欲’——像这样，西瓦卡！法就是当下可见的……西瓦卡！你认为如何？如果内心有嗔恚……乃至……如果内心有愚痴……如果内心有贪欲的性质……如果内心有嗔恚的性质……如果内心有愚痴的性质，你能了知‘我的内心有愚痴的性质’吗？或者如果内心没有愚痴的性质，你能了知‘我的内心没有愚痴的性质’吗？”“是的，大德。”“西瓦卡！你既然能了知内心有愚痴的性质时‘我的内心有愚痴的性质’，或者内心没有愚痴的性质时了知‘我的内心没有愚痴的性质’——像这样，西瓦卡！法就是当下可见的、无时的、来见的、导向（涅槃）的、智者各自证知的。”

“好极了！……乃至……大德！请世尊接受我为在家男信徒，从今天起，尽形寿归依。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 6.1-54)/1.5 Dhammikavagga 昙弥品 (AN 6.43-54)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.6 Dutiyasandiṭṭhikasutta 法是现见之二 (AN 6.48)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Dutiyasandiṭṭhikasuttaṃ

48. Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so brāhmaṇo bhagavantaṃ etadavoca – “‘sandiṭṭhiko dhammo, sandiṭṭhiko dhammo’ti, bho gotama, vuccati. Kittāvatā nu kho, bho gotama, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī”ti?

“Tena hi, brāhmaṇa, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, brāhmaṇa, santaṃ vā ajjhattaṃ rāgaṃ ‘atthi me ajjhattaṃ rāgo’ti pajānāsi, asantaṃ vā ajjhattaṃ rāgaṃ ‘natthi me ajjhattaṃ rāgo’ti pajānāsī”ti? “Evaṃ, bho”. “Yaṃ kho tvaṃ, brāhmaṇa, santaṃ vā ajjhattaṃ rāgaṃ ‘atthi me ajjhattaṃ rāgo’ti pajānāsi, asantaṃ vā ajjhattaṃ rāgaṃ ‘natthi me ajjhattaṃ rāgo’ti pajānāsi – evampi kho, brāhmaṇa, sandiṭṭhiko dhammo hoti…pe….

“Taṃ kiṃ maññasi, brāhmaṇa, santaṃ vā ajjhattaṃ dosaṃ…pe… santaṃ vā ajjhattaṃ mohaṃ…pe… santaṃ vā ajjhattaṃ kāyasandosaṃ…pe… santaṃ vā ajjhattaṃ vacīsandosaṃ…pe… santaṃ vā ajjhattaṃ manosandosaṃ ‘atthi me ajjhattaṃ manosandoso’ti pajānāsi, asantaṃ vā ajjhattaṃ manosandosaṃ ‘natthi me ajjhattaṃ manosandoso’ti pajānāsī”ti? “Evaṃ, bho”. “Yaṃ kho tvaṃ, brāhmaṇa, santaṃ vā ajjhattaṃ manosandosaṃ ‘atthi me ajjhattaṃ manosandoso’ti pajānāsi, asantaṃ vā ajjhattaṃ manosandosaṃ ‘natthi me ajjhattaṃ manosandoso’ti pajānāsi – evaṃ kho, brāhmaṇa, sandiṭṭhiko dhammo hoti akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī”ti.

“Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

四十八 法是当下可见的第二种阐述

一 那时，有一位婆罗门前往世尊那里。到了之后，与世尊互相问候，说了些友善、值得铭记的话后，坐在一旁。坐在一旁的那位婆罗门对世尊说：“尊者乔达摩！常说‘法是当下可见的，法是当下可见的’。尊者乔达摩！法在何种程度上是当下可见的、无时的、来见的、导向（涅槃）的、智者各自证知的呢？”

二 “婆罗门！既然如此，我现在反问你，你认为怎样合适就怎样回答！婆罗门！你认为如何？如果内心有贪染（rāga），你能了知‘我的内心有贪染’吗？或者如果内心没有贪染，你能了知‘我的内心没有贪染’吗？”“是的，大德。”“婆罗门！你既然能了知内心有贪染时‘我的内心有贪染’，或者内心没有贪染时了知‘我的内心没有贪染’——像这样，婆罗门！法就是当下可见的……婆罗门！你认为如何？如果内心有嗔恚，或者内心有愚痴，或者内心有身的染污，或者内心有语的染污，或者内心有意的染污，你能了知‘我的内心有意的染污’吗？或者如果内心没有意的染污，你能了知‘我的内心没有意的染污’吗？”“是的，大德。”“婆罗门！你既然能了知内心有意的染污时‘我的内心有意的染污’，或者内心没有意的染污时了知‘我的内心没有意的染污’——像这样，婆罗门！法就是当下可见的、无时的、来见的、导向（涅槃）的、智者各自证知的。”

“尊者乔达摩！好极了！尊者乔达摩！好极了！……尊者乔达摩请接受我为在家男信徒，从今天起，尽形寿归依。”

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 6.1-54)/1.5 Dhammikavagga 昙弥品 (AN 6.43-54)”

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【经名】 1.5.7 Khemasutta 具寿差摩尼 (AN 6.49)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Khemasuttaṃ

49. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā ca khemo āyasmā ca sumano sāvatthiyaṃ viharanti andhavanasmiṃ. Atha kho āyasmā ca khemo āyasmā ca sumano yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho āyasmā khemo bhagavantaṃ etadavoca –

“Yo so, bhante, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto tassa na evaṃ hoti – ‘atthi me seyyoti vā atthi me sadisoti vā atthi me hīnoti vā’”ti. Idamavocāyasmā khemo. Samanuñño satthā ahosi. Atha kho āyasmā khemo “samanuñño me satthā”ti uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

Atha kho āyasmā sumano acirapakkante āyasmante kheme bhagavantaṃ etadavoca – “yo so, bhante, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto tassa na evaṃ hoti – ‘natthi me seyyoti vā natthi me sadisoti vā natthi me hīnoti vā’”ti. Idamavocāyasmā sumano. Samanuñño satthā ahosi. Atha kho āyasmā sumano “samanuñño me satthā”ti uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

Atha kho bhagavā acirapakkantesu āyasmante ca kheme āyasmante ca sumane bhikkhū āmantesi – “evaṃ kho, bhikkhave, kulaputtā aññaṃ byākaronti. Attho ca vutto attā ca anupanīto. Atha ca pana idhekacce moghapurisā hasamānakā [hasamānakaṃ (ka.) mahāva. 245] maññe aññaṃ byākaronti. Te pacchā vighātaṃ āpajjantī”ti.

“Na ussesu na omesu, samatte nopanīyare [nopaniyyare (syā. pī. ka.)];

Khīṇā jāti vusitaṃ brahmacariyaṃ, caranti saṃyojanavippamuttā”ti. sattamaṃ;

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四十九 具寿克马

一 一时，世尊住在舍卫国的祇树给孤独园。那时，具寿克马与具寿苏马那住在舍卫国附近的安陀林。那时，具寿克马与具寿苏马那前往世尊那里。到了之后，顶礼世尊，坐在一旁。坐在一旁的具寿克马对世尊说：“大德！凡是比丘，若是阿罗汉、漏尽者、梵行已立、所作已办、已卸重担、逮得己利、有结已尽、正智解脱者，他不会这样想：‘有比我殊胜的’，或者‘有与我同等的’，或者‘有比我低劣的’。”具寿克马说完此话，导师认可了。这时，具寿克马心想：“导师认可了我。”便从座位起身，顶礼世尊，右绕后离去。这时，具寿苏马那在具寿克马离去不久后对世尊说：“大德！凡是比丘，若是阿罗汉、漏尽者、梵行已立、所作已办、已卸重担、逮得己利、有结已尽、正智解脱者，他不会这样想：‘没有比我殊胜的’，或者‘没有与我同等的’，或者‘没有比我低劣的’。”具寿苏马那说完此话，导师认可了。这时，具寿苏马那心想：“导师认可了我。”便从座位起身，顶礼世尊，右绕后离去。

二 其时，世尊在具寿克马与具寿苏马那离去不久后，告诉诸比丘：

“诸比丘！善男子们像这样阐述正智，既说明了义理，自身也没有带入我慢。然而，世间却有一些愚人，好像开玩笑似的自以为在阐述正智，他们将来会遭遇苦恼。

不与殊胜比，不与卑劣比，于同等者亦不比；

生死已尽，梵行圆满，解脱诸结而行。”

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 6.1-54)/1.5 Dhammikavagga 昙弥品 (AN 6.43-54)”

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【经名】 1.5.8 Indriyasaṃvarasutta 防护根门 (AN 6.50)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Indriyasaṃvarasuttaṃ

50. [a. ni. 5.24, 168; 2.7.65] “Indriyasaṃvare, bhikkhave, asati indriyasaṃvaravipannassa hatūpanisaṃ hoti sīlaṃ; sīle asati sīlavipannassa hatūpaniso hoti sammāsamādhi; sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ; yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo; nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ. Seyyathāpi, bhikkhave, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṃ gacchati, tacopi na pāripūriṃ gacchati, pheggupi na pāripūriṃ gacchati, sāropi na pāripūriṃ gacchati. Evamevaṃ kho, bhikkhave, indriyasaṃvare asati indriyasaṃvaravipannassa hatūpanisaṃ hoti sīlaṃ…pe… vimuttiñāṇadassanaṃ.

“Indriyasaṃvare, bhikkhave, sati indriyasaṃvarasampannassa upanisasampannaṃ hoti sīlaṃ; sīle sati sīlasampannassa upanisasampanno hoti sammāsamādhi; sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ; yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo; nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanaṃ. Seyyathāpi, bhikkhave, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṃ gacchati, tacopi pāripūriṃ gacchati, pheggupi pāripūriṃ gacchati, sāropi pāripūriṃ gacchati. Evamevaṃ kho, bhikkhave, indriyasaṃvare sati indriyasaṃvarasampannassa upanisasampannaṃ hoti sīlaṃ…pe… vimuttiñāṇadassanan”ti. Aṭṭhamaṃ.

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五十 防护根门

一 “诸比丘！如果没有防护根门，那么根门防护有缺失，就会毁坏戒行的近因（基础）；如果没有戒行，那么戒行有缺失，就会毁坏正定的近因；如果没有正定，那么正定有缺失，就会毁坏如实知见的近因；如果没有如实知见，那么如实知见有缺失，就会毁坏厌离与离欲的近因；如果没有厌离与离欲，那么厌离与离欲有缺失，就会毁坏解脱知见的近因。

二 诸比丘！譬如一棵树缺少枝叶时，它的嫩芽不能圆满成长，树皮也不能圆满成长，边材也不能圆满成长，心材也不能圆满成长。正是这样，诸比丘！如果没有防护根门，那么根门防护有缺失，就会毁坏戒行的近因；……乃至……就会毁坏解脱知见的近因。

三 诸比丘！如果有防护根门，那么根门防护具足，就具备了戒行的近因；如果有戒行，那么戒行具足，就具备了正定的近因；如果有正定，那么正定具足，就具备了如实知见的近因；如果有如实知见，那么如实知见具足，就具备了厌离与离欲的近因；如果有厌离与离欲，那么厌离与离欲具足，就具备了解脱知见的近因。

四 诸比丘！譬如一棵树枝叶繁茂时，它的嫩芽得以圆满成长，树皮也得以圆满成长，边材也得以圆满成长，心材也得以圆满成长。正是这样，诸比丘！如果有防护根门，那么根门防护具足，就具备了戒行的近因……乃至……具备了解脱知见的近因。”

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 6.1-54)/1.5 Dhammikavagga 昙弥品 (AN 6.43-54)”

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【经名】 1.5.9 Ānandasutta 具寿阿难 (AN 6.51)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Ānandasuttaṃ

51. Atha kho āyasmā ānando yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando āyasmantaṃ sāriputtaṃ etadavoca –

“Kittāvatā nu kho, āvuso sāriputta, bhikkhu assutañceva dhammaṃ suṇāti, sutā cassa dhammā na sammosaṃ gacchanti, ye cassa dhammā pubbe cetasā samphuṭṭhapubbā te ca samudācaranti, aviññātañca vijānātī”ti? “Āyasmā kho ānando bahussuto. Paṭibhātu āyasmantaṃyeva ānandan”ti. “Tenahāvuso sāriputta, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti. “Evamāvuso”ti kho āyasmā sāriputto āyasmato ānandassa paccassosi. Āyasmā ānando etadavoca –

“Idhāvuso sāriputta, bhikkhu dhammaṃ pariyāpuṇāti – suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. So yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti, yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ vāceti, yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti, yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati. Yasmiṃ āvāse therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā tasmiṃ āvāse vassaṃ upeti. Te kālena kālaṃ upasaṅkamitvā paripucchati paripañhati – ‘idaṃ, bhante, kathaṃ; imassa kvattho’ti? Te tassa āyasmato avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti. Ettāvatā kho, āvuso sāriputta, bhikkhu assutañceva dhammaṃ suṇāti, sutā cassa dhammā na sammosaṃ gacchanti, ye cassa dhammā pubbe cetasā samphuṭṭhapubbā te ca samudācaranti, aviññātañca vijānātī”ti.

“Acchariyaṃ, āvuso, abbhutaṃ, āvuso, yāva subhāsitaṃ cidaṃ āyasmatā ānandena. Imehi ca mayaṃ chahi dhammehi samannāgataṃ āyasmantaṃ ānandaṃ dhārema. Āyasmā hi ānando dhammaṃ pariyāpuṇāti – suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. Āyasmā ānando yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti, āyasmā ānando yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ vāceti, āyasmā ānando yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti, āyasmā ānando yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati. Āyasmā ānando yasmiṃ āvāse therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā tasmiṃ āvāse vassaṃ upeti. Te āyasmā ānando kālena kālaṃ upasaṅkamitvā paripucchati paripañhati – ‘idaṃ, bhante, kathaṃ; imassa kvattho’ti? Te āyasmato ānandassa avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ paṭivinodentī”ti. Navamaṃ.

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五十一 具寿阿难

一 那时，具寿阿难前往具寿舍利弗那里。到了之后，与具寿舍利弗互相问候，说了些友善、值得铭记的话后，坐在一旁。坐在一旁的具寿阿难对具寿舍利弗说：

二 “贤友舍利弗！在何种程度上，比丘能听闻未曾听闻的法，已听闻的法不会忘失，过去心中曾接触过的法能够现起，未曾了知的（道理）能够了知呢？”“具寿阿难是多闻者，请具寿阿难开示吧。”“那么，贤友舍利弗！请仔细听，好好放在心上！我当解说。”“好的，贤友。”具寿舍利弗回答具寿阿难。具寿阿难说：

三 “贤友舍利弗！在此，有比丘学习教法——契经、应颂、记说、讽颂、无问自说、如是说、本生、未曾有法、方广。他按照所听闻、所学习的教法，详细地为他人解说；按照所听闻、所学习的教法，详细地为他人读诵；按照所听闻、所学习的教法，详细地进行讽诵；按照所听闻、所学习的教法，在心中进行随寻、随伺，用心去审察。在某个住处，有长老比丘们居住，他们多闻博学，传承圣教，受持正法，受持戒律，受持论母（摩夷），他便到那个住处安居。他时时前往（长老们那里）请教、发问：‘大德！这个是怎么回事？这个的意义是什么？’那些具寿长老们便为他阐明未阐明之处，显露未显露之处，并在各种令人疑惑的法义上消除他的疑惑。贤友舍利弗！达到这种程度，比丘就能听闻未曾听闻的法，已听闻的法不会忘失，过去心中曾接触过的法能够现起，未曾了知的（道理）能够了知。”

四 “贤友！真是稀有！贤友！真是未曾有！具寿阿难所说的真是善妙啊！我们认为具寿阿难具备了这六种法。

五 确实，具寿阿难学习教法——契经、应颂、记说、讽颂、无问自说、如是说、本生、未曾有法、方广。具寿阿难按照所听闻、所学习的教法，详细地为他人解说。具寿阿难按照所听闻、所学习的教法，详细地为他人读诵。具寿阿难按照所听闻、所学习的教法，详细地进行讽诵。具寿阿难按照所听闻、所学习的教法，在心中进行随寻、随伺，用心去审察。具寿阿难在某个住处，有长老比丘们居住，他们多闻博学，传承圣教，受持正法，受持戒律，受持论母，他便到那个住处安居。具寿阿难时时前往（长老们那里）请教、发问：‘大德！这个是怎么回事？这个的意义是什么？’那些具寿长老们便为具寿阿难阐明未阐明之处，显露未显露之处，并在各种令人疑惑的法义上消除他的疑惑。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 6.1-54)/1.5 Dhammikavagga 昙弥品 (AN 6.43-54)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.10 Khattiyasutta 刹帝利 (AN 6.52)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Khattiyasuttaṃ

52. Atha kho jāṇussoṇi [jāṇusoṇi (ka.)] brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca –

“Khattiyā, bho gotama, kiṃadhippāyā, kiṃupavicārā, kiṃadhiṭṭhānā, kiṃabhinivesā, kiṃpariyosānā”ti? “Khattiyā kho, brāhmaṇa, bhogādhippāyā paññūpavicārā balādhiṭṭhānā pathavībhinivesā issariyapariyosānā”ti.

“Brāhmaṇā pana, bho gotama, kiṃadhippāyā, kiṃupavicārā, kiṃadhiṭṭhānā, kiṃabhinivesā, kiṃpariyosānā”ti? “Brāhmaṇā kho, brāhmaṇa, bhogādhippāyā paññūpavicārā mantādhiṭṭhānā yaññābhinivesā brahmalokapariyosānā”ti.

“Gahapatikā pana, bho gotama, kiṃadhippāyā, kiṃupavicārā, kiṃadhiṭṭhānā, kiṃabhinivesā, kiṃpariyosānā”ti? “Gahapatikā kho, brāhmaṇa, bhogādhippāyā paññūpavicārā sippādhiṭṭhānā kammantābhinivesā niṭṭhitakammantapariyosānā”ti.

“Itthī pana, bho gotama, kiṃadhippāyā, kiṃupavicārā, kiṃadhiṭṭhānā, kiṃabhinivesā, kiṃpariyosānā”ti? “Itthī kho, brāhmaṇa, purisādhippāyā alaṅkārūpavicārā puttādhiṭṭhānā asapatībhinivesā issariyapariyosānā”ti.

“Corā pana, bho gotama, kiṃadhippāyā, kiṃupavicārā, kiṃadhiṭṭhānā, kiṃabhinivesā, kiṃpariyosānā”ti? “Corā kho, brāhmaṇa, ādānādhippāyā gahanūpavicārā satthādhiṭṭhānā andhakārābhinivesā adassanapariyosānā”ti.

“Samaṇā pana, bho gotama, kiṃadhippāyā, kiṃupavicārā, kiṃadhiṭṭhānā, kiṃabhinivesā, kiṃpariyosānā”ti? “Samaṇā kho, brāhmaṇa, khantisoraccādhippāyā paññūpavicārā sīlādhiṭṭhānā ākiñcaññābhinivesā [akiñcanābhinivesā (syā. ka.)] nibbānapariyosānā”ti.

“Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! Khattiyānampi bhavaṃ gotamo jānāti adhippāyañca upavicārañca adhiṭṭhānañca abhinivesañca pariyosānañca. Brāhmaṇānampi bhavaṃ gotamo jānāti…pe… gahapatīnampi bhavaṃ gotamo jānāti… itthīnampi bhavaṃ gotamo jānāti… corānampi bhavaṃ gotamo jānāti … samaṇānampi bhavaṃ gotamo jānāti adhippāyañca upavicārañca adhiṭṭhānañca abhinivesañca pariyosānañca. Abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Dasamaṃ.

☸---------------------------------------------------------------------

五十二 刹帝利

一 那时，生闻婆罗门前往世尊那里。到了之后，与世尊互相问候，说了些友善、值得铭记的话后，坐在一旁。坐在一旁的生闻婆罗门对世尊说：

二 “尊者乔达摩！刹帝利（武士贵族）有怎样的意图（目标），怎样的行事方式（考察），怎样的立足点（依仗），怎样的执着（沉迷），怎样的终极归宿呢？”“婆罗门！刹帝利以财富为意图，以智慧（谋略）为行事方式，以武力为立足点，执着于土地，以统治权（主权）为终极归宿。”

“那么，尊者乔达摩！婆罗门有怎样的意图，怎样的行事方式，怎样的立足点，怎样的执着，怎样的终极归宿呢？”“婆罗门！婆罗门以财富为意图，以智慧（学问）为行事方式，以咒语（真言）为立足点，执着于祭祀，以生梵天界为终极归宿。”

“那么，尊者乔达摩！居士（家主）有怎样的意图，怎样的行事方式，怎样的立足点，怎样的执着，怎样的终极归宿呢？”“婆罗门！居士以财富为意图，以智慧（经营）为行事方式，以技艺（工巧）为立足点，执着于劳作（事业），以完成工作为终极归宿。”

“那么，尊者乔达摩！女人有怎样的意图，怎样的行事方式，怎样的立足点，怎样的执着，怎样的终极归宿呢？”“婆罗门！女人以男人为意图，以装饰打扮为行事方式，以儿子为立足点，执着于没有情敌（独占丈夫），以主导权（在家中的地位）为终极归宿。”

“那么，尊者乔达摩！盗贼有怎样的意图，怎样的行事方式，怎样的立足点，怎样的执着，怎样的终极归宿呢？”“婆罗门！盗贼以夺取（他物）为意图，以隐蔽处（密林）为行事方式，以武器（刀杖）为立足点，执着于黑暗，以不被发现为终极归宿。”

“那么，尊者乔达摩！沙门（出家修行者）有怎样的意图，怎样的行事方式，怎样的立足点，怎样的执着，怎样的终极归宿呢？”“婆罗门！沙门以忍耐柔和为意图，以智慧为行事方式，以戒行为立足点，执着于无所有（空寂），以涅槃为终极归宿。”

三 “尊者乔达摩！真是稀有！尊者乔达摩！真是未曾有！尊者乔达摩了知刹帝利的意图、行事方式、立足点、执着与终极归宿。尊者乔达摩也了知婆罗门的……乃至……尊者乔达摩也了知居士的……乃至……尊者乔达摩也了知女人的……乃至……尊者乔达摩也了知盗贼的……乃至……尊者乔达摩也了知沙门的意图、行事方式、立足点、执着与终极归宿。尊者乔达摩！好极了！……乃至……尊者乔达摩请接受我为在家男信徒，从今天起，尽形寿归依。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 6.1-54)/1.5 Dhammikavagga 昙弥品 (AN 6.43-54)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.11 Appamādasutta 不放逸 (AN 6.53)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Appamādasuttaṃ

53. Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so brāhmaṇo bhagavantaṃ etadavoca –

“Atthi nu kho, bho gotama, eko dhammo bhāvito bahulīkato yo ubho atthe samadhiggayha tiṭṭhati – diṭṭhadhammikañceva atthaṃ, yo ca attho samparāyiko”ti? “Atthi kho, brāhmaṇa, eko dhammo bhāvito bahulīkato yo ubho atthe samadhiggayha tiṭṭhati – diṭṭhadhammikañceva atthaṃ, yo ca attho samparāyiko”ti.

“Katamo pana, bho gotama, eko dhammo bhāvito bahulīkato yo ubho atthe samadhiggayha tiṭṭhati – diṭṭhadhammikañceva atthaṃ, yo ca attho samparāyiko”ti? “Appamādo kho, brāhmaṇa, eko dhammo bhāvito bahulīkato ubho atthe samadhiggayha tiṭṭhati – diṭṭhadhammikañceva atthaṃ, yo ca attho samparāyiko”.

“Seyyathāpi, brāhmaṇa, yāni kānici jaṅgalānaṃ [jaṅgamānaṃ (sī. pī.) a. ni. 10.15; ma. ni. 1.300] pāṇānaṃ padajātāni, sabbāni tāni hatthipade samodhānaṃ gacchanti; hatthipadaṃ tesaṃ aggamakkhāyati, yadidaṃ mahantattena. Evamevaṃ kho, brāhmaṇa, appamādo eko dhammo bhāvito bahulīkato ubho atthe samadhiggayha tiṭṭhati – diṭṭhadhammikañceva atthaṃ, yo ca attho samparāyiko.

“Seyyathāpi, brāhmaṇa, kūṭāgārassa yā kāci gopānasiyo sabbā tā kūṭaṅgamā kūṭaninnā kūṭasamosaraṇā, kūṭaṃ tāsaṃ aggamakkhāyati; evamevaṃ kho, brāhmaṇa …pe….

“Seyyathāpi, brāhmaṇa, pabbajalāyako pabbajaṃ [babbajalāyako babbajaṃ (sī. pī.)] lāyitvā agge gahetvā odhunāti nidhunāti nicchādeti; evamevaṃ kho, brāhmaṇa…pe….

“Seyyathāpi, brāhmaṇa, ambapiṇḍiyā vaṇṭacchinnāya yāni kānici ambāni vaṇṭūpanibandhanāni sabbāni tāni tadanvayāni bhavanti; evamevaṃ kho, brāhmaṇa…pe….

“Seyyathāpi, brāhmaṇa, ye keci khuddarājāno [kuḍḍarājāno (sī. syā. aṭṭha.), kuddarājāno (pī.) a. ni. 10.15] sabbete rañño cakkavattissa anuyantā [anuyuttā (sī. syā. kaṃ. pī.)] bhavanti, rājā tesaṃ cakkavattī aggamakkhāyati; evamevaṃ kho, brāhmaṇa…pe….

“Seyyathāpi, brāhmaṇa, yā kāci tārakarūpānaṃ pabhā sabbā tā candassa pabhāya kalaṃ nāgghanti soḷasiṃ, candappabhā tāsaṃ aggamakkhāyati. Evamevaṃ kho, brāhmaṇa, appamādo eko dhammo bhāvito bahulīkato ubho atthe samadhiggayha tiṭṭhati – diṭṭhadhammikañceva atthaṃ yo ca attho samparāyiko.

“Ayaṃ kho, brāhmaṇa, eko dhammo bhāvito bahulīkato ubho atthe samadhiggayha tiṭṭhati – diṭṭhadhammikañceva atthaṃ, yo ca attho samparāyiko”ti.

“Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Ekādasamaṃ.

☸---------------------------------------------------------------------

五十三 不放逸

一 那时，有一位婆罗门前往世尊那里。到了之后，与世尊互相问候，说了些友善、值得铭记的话后，坐在一旁。坐在一旁的婆罗门对世尊说：

二 “尊者乔达摩！有没有一种法，如果加以修习、多多实践，就能够达成并安住于两种利益呢？即：现世的利益以及未来的利益。”“婆罗门！确实有一种法，如果加以修习、多多实践，就能够达成并安住于两种利益，即：现世的利益以及未来的利益。”“尊者乔达摩！那么，是哪一种法，如果加以修习、多多实践，就能够达成并安住于两种利益呢？即：现世的利益以及未来的利益。”

三 “婆罗门！‘不放逸’（Appamāda，警觉、不懈怠）就是那一种法，如果加以修习、多多实践，就能够达成并安住于两种利益，即：现世的利益以及未来的利益。婆罗门！譬如所有走兽（有生命者）的足迹，都能被包含在大象的足迹之中，就其巨大而言，大象的足迹可称作它们当中最首要的。婆罗门！正是这样，‘不放逸’这一种法，如果加以修习、多多实践，就能够达成并安住于两种利益，即：现世的利益以及未来的利益。婆罗门！譬如有尖顶房屋的所有椽子，都朝向屋顶、倾向屋顶、汇集于屋顶，屋顶可称作椽子中最首要的。婆罗门！正是这样，……乃至……婆罗门！譬如割取香茅草的人，割取了香茅草后，抓住它的顶端，抖动它、摇动它、拍打它（使其整齐）。婆罗门！正是这样，……乃至……婆罗门！譬如一串芒果从果梗处剪下，所有系在果梗上的芒果，都会随之落下。婆罗门！正是这样，……乃至……婆罗门！譬如所有的小国王都追随转轮圣王，转轮圣王可称作他们当中最首要的。婆罗门！正是这样，……乃至……婆罗门！譬如所有星辰的光芒，其总和也不及月光的十六分之一，月光可称作它们光芒中最首要的。婆罗门！正是这样，‘不放逸’这一种法，如果加以修习、多多实践，就能够达成并安住于两种利益，即：现世的利益以及未来的利益。婆罗门！如果多多修习这一法、多多实践，就能够达成并安住于两种利益，即：现世的利益以及未来的利益。”

“尊者乔达摩！好极了！尊者乔达摩！好极了！……乃至……尊者乔达摩请接受我为在家男信徒，我从今天起，尽形寿归依。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 6.1-54)/1.5 Dhammikavagga 昙弥品 (AN 6.43-54)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.12 Dhammikasutta 具寿昙弥 (AN 6.54)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

12. Dhammikasuttaṃ

54. Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Tena kho pana samayena āyasmā dhammiko jātibhūmiyaṃ āvāsiko hoti sabbaso jātibhūmiyaṃ sattasu āvāsesu. Tatra sudaṃ āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṃsati vitudati roseti vācāya. Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti [na saṇṭhahanti (sī.)], riñcanti āvāsaṃ.

Atha kho jātibhūmakānaṃ [jātibhūmikānaṃ (syā. pī. ka.)] upāsakānaṃ etadahosi – “mayaṃ kho bhikkhusaṅghaṃ paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena. Atha ca pana āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsaṃ. Ko nu kho hetu ko paccayo yena āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsan”ti? Atha kho jātibhūmakānaṃ upāsakānaṃ etadahosi – “ayaṃ kho āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṃsati vitudati roseti vācāya. Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṃ. Yaṃnūna mayaṃ āyasmantaṃ dhammikaṃ pabbājeyyāmā”ti.

Atha kho jātibhūmakā upāsakā yena āyasmā dhammiko tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ dhammikaṃ etadavocuṃ – “pakkamatu, bhante, āyasmā dhammiko imamhā āvāsā; alaṃ te idha vāsenā”ti. Atha kho āyasmā dhammiko tamhā āvāsā aññaṃ āvāsaṃ agamāsi. Tatrapi sudaṃ āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṃsati vitudati roseti vācāya. Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṃ.

Atha kho jātibhūmakānaṃ upāsakānaṃ etadahosi – “mayaṃ kho bhikkhusaṅghaṃ paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena. Atha ca pana āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsaṃ. Ko nu kho hetu ko paccayo yena āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsan”ti? Atha kho jātibhūmakānaṃ upāsakānaṃ etadahosi – “ayaṃ kho āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṃsati vitudati roseti vācāya. Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṃ. Yaṃnūna mayaṃ āyasmantaṃ dhammikaṃ pabbājeyyāmā”ti.

Atha kho jātibhūmakā upāsakā yenāyasmā dhammiko tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ dhammikaṃ etadavocuṃ – “pakkamatu, bhante, āyasmā dhammiko imamhāpi āvāsā; alaṃ te idha vāsenā”ti. Atha kho āyasmā dhammiko tamhāpi āvāsā aññaṃ āvāsaṃ agamāsi. Tatrapi sudaṃ āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṃsati vitudati roseti vācāya. Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṃ.

Atha kho jātibhūmakānaṃ upāsakānaṃ etadahosi – “mayaṃ kho bhikkhusaṅghaṃ paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena. Atha ca pana āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsaṃ. Ko nu kho hetu ko paccayo yena āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsan”ti? Atha kho jātibhūmakānaṃ upāsakānaṃ etadahosi – “ayaṃ kho āyasmā dhammiko āgantuke bhikkhū akkosati…pe…. Yaṃnūna mayaṃ āyasmantaṃ dhammikaṃ pabbājeyyāma sabbaso jātibhūmiyaṃ sattahi āvāsehī”ti. Atha kho jātibhūmakā upāsakā yenāyasmā dhammiko tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ dhammikaṃ etadavocuṃ – “pakkamatu, bhante, āyasmā dhammiko sabbaso jātibhūmiyaṃ sattahi āvāsehī”ti. Atha kho āyasmato dhammikassa etadahosi – “pabbājito khomhi jātibhūmakehi upāsakehi sabbaso jātibhūmiyaṃ sattahi āvāsehi. Kahaṃ nu kho dāni gacchāmī”ti? Atha kho āyasmato dhammikassa etadahosi – “yaṃnūnāhaṃ yena bhagavā tenupasaṅkameyyan”ti.

Atha kho āyasmā dhammiko pattacīvaramādāya yena rājagahaṃ tena pakkāmi. Anupubbena yena rājagahaṃ gijjhakūṭo pabbato yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ dhammikaṃ bhagavā etadavoca – “handa kuto nu tvaṃ, brāhmaṇa dhammika, āgacchasī”ti? “Pabbājito ahaṃ, bhante, jātibhūmakehi upāsakehi sabbaso jātibhūmiyaṃ sattahi āvāsehī”ti. “Alaṃ, brāhmaṇa dhammika, kiṃ te iminā, yaṃ taṃ tato tato pabbājenti, so tvaṃ tato tato pabbājito mameva santike āgacchasi”.

“Bhūtapubbaṃ, brāhmaṇa dhammika, sāmuddikā vāṇijā tīradassiṃ sakuṇaṃ gahetvā nāvāya samuddaṃ ajjhogāhanti. Te atīradakkhiṇiyā [atīradassaniyā (syā.), atīradassiyā (ka.)] nāvāya tīradassiṃ sakuṇaṃ muñcanti. So gacchateva puratthimaṃ disaṃ, gacchati pacchimaṃ disaṃ, gacchati uttaraṃ disaṃ, gacchati dakkhiṇaṃ disaṃ, gacchati uddhaṃ, gacchati anudisaṃ. Sace so samantā tīraṃ passati, tathāgatakova [tathāgato (ka.) dī. ni. 1.497 passitabbaṃ] hoti. Sace pana so samantā tīraṃ na passati tameva nāvaṃ paccāgacchati. Evamevaṃ kho, brāhmaṇa dhammika, yaṃ taṃ tato tato pabbājenti so tvaṃ tato tato pabbājito mameva santike āgacchasi.

“Bhūtapubbaṃ, brāhmaṇa dhammika, rañño korabyassa suppatiṭṭho nāma nigrodharājā ahosi pañcasākho sītacchāyo manoramo. Suppatiṭṭhassa kho pana, brāhmaṇa dhammika, nigrodharājassa dvādasayojanāni abhiniveso ahosi, pañca yojanāni mūlasantānakānaṃ. Suppatiṭṭhassa kho pana, brāhmaṇa dhammika, nigrodharājassa tāva mahantāni phalāni ahesuṃ; seyyathāpi nāma āḷhakathālikā. Evamassa sādūni phalāni ahesuṃ; seyyathāpi nāma khuddaṃ madhuṃ anelakaṃ. Suppatiṭṭhassa kho pana, brāhmaṇa dhammika, nigrodharājassa ekaṃ khandhaṃ rājā paribhuñjati saddhiṃ itthāgārena, ekaṃ khandhaṃ balakāyo paribhuñjati, ekaṃ khandhaṃ negamajānapadā paribhuñjanti, ekaṃ khandhaṃ samaṇabrāhmaṇā paribhuñjanti, ekaṃ khandhaṃ migā [migapakkhino (sī. syā. pī.)] paribhuñjanti. Suppatiṭṭhassa kho pana, brāhmaṇa dhammika, nigrodharājassa na koci phalāni rakkhati, na ca sudaṃ [na ca puna (ka.)] aññamaññassa phalāni hiṃsanti.

“Atha kho, brāhmaṇa dhammika, aññataro puriso suppatiṭṭhassa nigrodharājassa yāvadatthaṃ phalāni bhakkhitvā sākhaṃ bhañjitvā pakkāmi. Atha kho, brāhmaṇa dhammika, suppatiṭṭhe nigrodharāje adhivatthāya devatāya etadahosi – ‘acchariyaṃ vata, bho, abbhutaṃ vata, bho! Yāva pāpo manusso [yāva pāpamanusso (syā.), yāvatā pāpamanusso (ka.)], yatra hi nāma suppatiṭṭhassa nigrodharājassa yāvadatthaṃ phalāni bhakkhitvā sākhaṃ bhañjitvā pakkamissati, yaṃnūna suppatiṭṭho nigrodharājā āyatiṃ phalaṃ na dadeyyā’ti. Atha kho, brāhmaṇa dhammika, suppatiṭṭho nigrodharājā āyatiṃ phalaṃ na adāsi.

“Atha kho, brāhmaṇa dhammika, rājā korabyo yena sakko devānamindo tenupasaṅkami; upasaṅkamitvā sakkaṃ devānamindaṃ etadavoca – ‘yagghe, mārisa, jāneyyāsi suppatiṭṭho nigrodharājā phalaṃ na detī’ti? Atha kho, brāhmaṇa dhammika, sakko devānamindo tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi [abhisaṅkhāresi (syā. ka.)], yathā bhusā vātavuṭṭhi āgantvā suppatiṭṭhaṃ nigrodharājaṃ pavattesi [pātesi (sī. pī.)] ummūlamakāsi. Atha kho, brāhmaṇa dhammika, suppatiṭṭhe nigrodharāje adhivatthā devatā dukkhī dummanā assumukhī rudamānā ekamantaṃ aṭṭhāsi.

“Atha kho, brāhmaṇa dhammika, sakko devānamindo yena suppatiṭṭhe nigrodharāje adhivatthā devatā tenupasaṅkami; upasaṅkamitvā suppatiṭṭhe nigrodharāje adhivatthaṃ devataṃ etadavoca – ‘kiṃ nu tvaṃ, devate, dukkhī dummanā assumukhī rudamānā ekamantaṃ ṭhitā’ti? ‘Tathā hi pana me, mārisa, bhusā vātavuṭṭhi āgantvā bhavanaṃ pavattesi ummūlamakāsī’ti. ‘Api nu tvaṃ, devate, rukkhadhamme ṭhitāya bhusā vātavuṭṭhi āgantvā bhavanaṃ pavattesi ummūlamakāsī’ti? ‘Kathaṃ pana, mārisa, rukkho rukkhadhamme ṭhito hotī’ti? ‘Idha, devate, rukkhassa mūlaṃ mūlatthikā haranti, tacaṃ tacatthikā haranti, pattaṃ pattatthikā haranti, pupphaṃ pupphatthikā haranti, phalaṃ phalatthikā haranti. Na ca tena devatāya anattamanatā vā anabhinandi [anabhiraddhi (sī.)] vā karaṇīyā. Evaṃ kho, devate, rukkho rukkhadhamme ṭhito hotī’ti. ‘Aṭṭhitāyeva kho me, mārisa, rukkhadhamme bhusā vātavuṭṭhi āgantvā bhavanaṃ pavattesi ummūlamakāsī’ti. ‘Sace kho tvaṃ, devate, rukkhadhamme tiṭṭheyyāsi, siyā [siyāpi (sī. pī.)] te bhavanaṃ yathāpure’ti? ‘Ṭhassāmahaṃ, [tiṭṭheyyāmahaṃ (syā.)] mārisa, rukkhadhamme, hotu me bhavanaṃ yathāpure’”ti.

“Atha kho, brāhmaṇa dhammika, sakko devānamindo tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi [abhisaṅkhāri (syā. ka.)], yathā bhusā vātavuṭṭhi āgantvā suppatiṭṭhaṃ nigrodharājaṃ ussāpesi, sacchavīni mūlāni ahesuṃ. Evamevaṃ kho, brāhmaṇa dhammika, api nu taṃ samaṇadhamme ṭhitaṃ jātibhūmakā upāsakā pabbājesuṃ sabbaso jātibhūmiyaṃ sattahi āvāsehī”ti? “Kathaṃ pana, bhante, samaṇo samaṇadhamme ṭhito hotī”ti? “Idha, brāhmaṇa dhammika, samaṇo akkosantaṃ na paccakkosati, rosantaṃ na paṭirosati, bhaṇḍantaṃ na paṭibhaṇḍati. Evaṃ kho, brāhmaṇa dhammika, samaṇo samaṇadhamme ṭhito hotī”ti. “Aṭṭhitaṃyeva maṃ, bhante, samaṇadhamme jātibhūmakā upāsakā pabbājesuṃ sabbaso jātibhūmiyaṃ sattahi āvāsehī”ti.

[a. ni. 7.66; 7.73] “Bhūtapubbaṃ, brāhmaṇa dhammika, sunetto nāma satthā ahosi titthakaro kāmesu vītarāgo. Sunettassa kho pana, brāhmaṇa dhammika, satthuno anekāni sāvakasatāni ahesuṃ. Sunetto satthā sāvakānaṃ brahmalokasahabyatāya dhammaṃ desesi. Ye kho pana, brāhmaṇa dhammika, sunettassa satthuno brahmalokasahabyatāya dhammaṃ desentassa cittāni na pasādesuṃ te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjiṃsu. Ye kho pana, brāhmaṇa dhammika, sunettassa satthuno brahmalokasahabyatāya dhammaṃ desentassa cittāni pasādesuṃ te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjiṃsu.

“Bhūtapubbaṃ, brāhmaṇa dhammika, mūgapakkho nāma satthā ahosi…pe… aranemi nāma satthā ahosi… kuddālako nāma satthā ahosi… hatthipālo nāma satthā ahosi… jotipālo nāma satthā ahosi titthakaro kāmesu vītarāgo. Jotipālassa kho pana, brāhmaṇa dhammika, satthuno anekāni sāvakasatāni ahesuṃ. Jotipālo satthā sāvakānaṃ brahmalokasahabyatāya dhammaṃ desesi. Ye kho pana, brāhmaṇa dhammika, jotipālassa satthuno brahmalokasahabyatāya dhammaṃ desentassa cittāni na pasādesuṃ te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjiṃsu. Ye kho pana, brāhmaṇa dhammika, jotipālassa satthuno brahmalokasahabyatāya dhammaṃ desentassa cittāni pasādesuṃ te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjiṃsu.

“Taṃ kiṃ maññasi, brāhmaṇa dhammika, yo ime cha satthāre titthakare kāmesu vītarāge, anekasataparivāre sasāvakasaṅghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṃ so apuññaṃ pasaveyyā”ti? “Evaṃ, bhante”. “Yo kho, brāhmaṇa dhammika, ime cha satthāre titthakare kāmesu vītarāge anekasataparivāre sasāvakasaṅghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṃ so apuññaṃ pasaveyya. Yo ekaṃ diṭṭhisampannaṃ puggalaṃ paduṭṭhacitto akkosati paribhāsati, ayaṃ tato bahutaraṃ apuññaṃ pasavati. Taṃ kissa hetu? Nāhaṃ, brāhmaṇa dhammika, ito bahiddhā evarūpiṃ khantiṃ [evarūpaṃ khantaṃ (syā.)] vadāmi, yathāmaṃ sabrahmacārīsu. Tasmātiha, brāhmaṇa dhammika, evaṃ sikkhitabbaṃ – ‘na no samasabrahmacārīsu [na no āmasabrahmacārīsu (syā.), na no sabrahmacārīsu (sī. pī.)] cittāni paduṭṭhāni bhavissantī’”ti. Evañhi te, brāhmaṇa dhammika, sikkhitabbanti.

“Sunetto mūgapakkho ca, aranemi ca brāhmaṇo;

Kuddālako ahu satthā, hatthipālo ca māṇavo.

“Jotipālo ca govindo, ahu sattapurohito;

Ahiṃsakā [abhisekā (syā.)] atītaṃse, cha satthāro yasassino.

“Nirāmagandhā karuṇedhimuttā [vimuttā (sī. syā. pī.)], kāmasaṃyojanātigā [kāmasaṃyojanātitā (syā.)];

Kāmarāgaṃ virājetvā, brahmalokūpagā ahuṃ [ahu (bahūsu), ahū (ka. sī.)].

“Ahesuṃ sāvakā tesaṃ, anekāni satānipi;

Nirāmagandhā karuṇedhimuttā, kāmasaṃyojanātigā;

Kāmarāgaṃ virājetvā, brahmalokūpagā ahuṃ [ahu (bahūsu), ahū (ka. sī.)].

“Yete isī bāhirake, vītarāge samāhite;

Paduṭṭhamanasaṅkappo, yo naro paribhāsati;

Bahuñca so pasavati, apuññaṃ tādiso naro.

“Yo cekaṃ diṭṭhisampannaṃ, bhikkhuṃ buddhassa sāvakaṃ;

Paduṭṭhamanasaṅkappo, yo naro paribhāsati;

Ayaṃ tato bahutaraṃ, apuññaṃ pasave naro.

“Na sādhurūpaṃ āsīde, diṭṭhiṭṭhānappahāyinaṃ;

Sattamo puggalo eso, ariyasaṅghassa vuccati.

“Avītarāgo kāmesu, yassa pañcindriyā mudū;

Saddhā sati ca vīriyaṃ, samatho ca vipassanā.

“Tādisaṃ bhikkhumāsajja, pubbeva upahaññati;

Attānaṃ upahantvāna, pacchā aññaṃ vihiṃsati.

“Yo ca rakkhati attānaṃ, rakkhito tassa bāhiro;

Tasmā rakkheyya attānaṃ, akkhato paṇḍito sadā”ti. dvādasamaṃ;

Dhammikavaggo pañcamo.

Tassuddānaṃ –

Nāgamigasālā iṇaṃ, cundaṃ dve sandiṭṭhikā duve;

Khemaindriya ānanda, khattiyā appamādena dhammikoti.

Paṭhamapaṇṇāsakaṃ samattaṃ.

☸---------------------------------------------------------------------

五十四 尊者昙弥

一 有一次，世尊住在王舍城的灵鹫山。那时，尊者昙弥是当地人，住在出生地的全部七所寺院里。然而，尊者昙弥对那里的外来比丘们辱骂、斥责、骚扰、抨击、言语激怒。而那些外来比丘们被尊者昙弥辱骂、斥责、骚扰、抨击、言语激怒后，就离开了，不愿停留，舍弃了住处。那时，当地的优婆塞们说：“我们用衣服、卧具、床座、治病所需的药品和资具来供养比丘僧团，但外来的比丘们却离开了，不愿停留，舍弃了住处。是什么原因、什么缘由，让外来的比丘们离开，不愿停留，舍弃住处呢？”那时，当地的优婆塞们心里想：“是那位尊者昙弥，对外来的比丘们辱骂、斥责、骚扰、抨击、言语激怒。而那些外来比丘们被昙弥辱骂、斥责、骚扰、抨击、言语激怒后，就离开了，不愿停留，舍弃了住处。我们应该驱逐尊者昙弥。”于是，当地的优婆塞们，前往尊者昙弥的住处。到了之后，告诉尊者昙弥说：“大德尊者昙弥！请离开这个住处！您不适合住在这里。”

二 那时，尊者昙弥从那个住处离开，前往其他住处。尊者昙弥也在那个地方辱骂、斥责、骚扰、抨击、言语激怒外来的比丘们。而那些外来比丘们被尊者昙弥辱骂、斥责、骚扰、抨击、言语激怒后，就离开了，不愿停留，舍弃了住处。那时，当地的优婆塞们说：“我们用衣服、食物、卧具、床座、治病所需的药品和资具来供养比丘僧团，但外来的比丘们却离开了，不愿停留，舍弃了住处。是什么原因、什么缘由，让外来的比丘们离开，不愿停留，舍弃住处呢？”那时，当地的优婆塞们心里想：“是那位尊者昙弥辱骂……乃至……言语激怒外来的比丘们。而那些外来比丘们被尊者昙弥辱骂、斥责、骚扰、抨击、言语激怒后，就离开了，不愿停留，舍弃了住处。我们应该驱逐尊者昙弥。”于是，当地的优婆塞们就前往尊者昙弥的住处。到了之后，告诉尊者昙弥说：“大德尊者昙弥！请离开这个住处！您不适合住在这里。”

三 那时，尊者昙弥又从那个住处前往其他地方。在那个地方昙弥也辱骂、斥责、骚扰、抨击、言语激怒外来的比丘们。而那些外来比丘们也被尊者昙弥辱骂、斥责、骚扰、抨击、言语激怒，就离开了，不愿停留，舍弃了住处。那时，当地的优婆塞们说：“我们用衣服、食物、卧具、床座、治病所需的药品和资具供养比丘僧团，但外来的比丘们舍弃住处而离开。是什么原因、什么缘由让外来的比丘们离开，不愿停留，舍弃住处呢？”那时，当地的优婆塞们这样想：“是那位尊者昙弥，辱骂……乃至嗤笑诽谤外来的比丘们；而那些外来比丘们也被尊者昙弥辱骂、斥责、骚扰、抨击、言语激怒，就离开了，不愿停留，舍弃了住处。我们应该驱逐尊者昙弥。”那时，当地的优婆塞们就前往尊者昙弥的住处，到了之后，告诉尊者昙弥说：“大德尊者昙弥！请离开这个住处，您不适合住在这里。”

四 那时，尊者昙弥心想：“我被当地的优婆塞们从出生地的七个住处驱逐了，我现在该去哪里呢？”这时，尊者昙弥心里想：“我应该去世尊那里。”于是，尊者昙弥穿好袈裟、拿起钵，前往王舍城，按顺序走到了王舍城的灵鹫山，来到世尊的面前。到了之后，向世尊行礼问候，然后坐在一旁。世尊对坐在一旁的尊者昙弥说：“嘿，婆罗门昙弥！你从哪里来呀？”“大德！我被当地的优婆塞们从出生地的七个住处驱逐出来。”

“婆罗门昙弥！既然这样，你不该责怪他们。他们把你从你所到的地方驱逐，你从所到的地方被驱逐后，来到我这里。

五 婆罗门昙弥！过去，有些航海的商人带着能看见岸边的鸟上船出海。当他们在海上看不见陆地岸边时，就从船上放出那只看见岸边的鸟。那鸟就飞向东方，飞向西方，飞向北方，飞向南方，飞向上方，飞向各个角落。如果它看到附近的岸边，就会飞去。但如果它看不到附近的岸边，就会飞回那艘船。婆罗门昙弥！正是这样，他们把你从所到的地方驱逐，所以你从所到的地方被驱逐后，来到我这里。

六 婆罗门昙弥！过去，高罗婆王有一棵名叫‘善住’的榕树王，它有五条大枝干，树荫清凉，令人愉悦。而且，婆罗门昙弥！善住榕树王的树冠覆盖范围有十二由旬，树根深入地下有五由旬。而且，婆罗门昙弥！善住榕树王的果实很大，就像能装二升东西的锅那么大。它的果实非常甜美，就像纯净的蜂蜜一样。而且，婆罗门昙弥！善住榕树王的一个枝干的果实供国王和后妃们食用；一个枝干供军队食用；一个枝干供市民和乡民食用；一个枝干供沙门、婆罗门食用；一个枝干供鸟兽食用。而且，婆罗门昙弥！没有人看守善住榕树王的果实，但人们也不会互相抢夺损害它的果实。然而，婆罗门昙弥！有个人，尽情地吃饱了善住榕树王的果实后，折断了树枝就离开了。那时，婆罗门昙弥！住在善住榕树王里的天神想：‘哎呀！真是奇特！哎呀！真是前所未有！那个坏人，吃饱了善住榕树王的果实，竟然折断树枝离开。应该让善住榕树王以后不再结果实。’婆罗门昙弥！因此，善住榕树王后来就不再结果实了。

婆罗门昙弥！那时，高罗婆王前往天帝释提桓因那里。到了之后，对天帝释提桓因说：‘尊者！请您了解，善住榕树王不结果实了。’婆罗门昙弥！那时，天帝释提桓因施展神通力，让狂风暴雨刮起，把善住榕树王吹倒，连根拔起。婆罗门昙弥！那时，住在善住榕树王里的天神在一旁痛苦、忧愁、流泪哭泣。婆罗门昙弥！那时，天帝释提桓因前往住在善住榕树王天神那里，对住在善住榕树王的天神说：‘天神啊！你为什么在一旁痛苦、忧愁、流泪哭泣呢？’‘是这样的，尊者！狂风暴雨刮起，吹倒了我的住处，连根拔起了。’‘天神！你虽然安住于树的法则中，但狂风暴雨还是刮起，吹倒了你的住处，连根拔起了吗？’‘尊者！树怎样才算是安住于树的法则呢？’‘天神！在这个世间，需要树根的人取走树根，需要树皮的人取走树皮，需要树叶的人取走树叶，需要花的人取走花，需要果实的人取走果实。因此，天神！不应该因此而生起不开心或不乐意的心。天神！像这样，树才算是真正安住于树的法则。’‘尊者！正因为我没有安住于树的法则，所以狂风暴雨刮起，吹倒了我的住处，连根拔起。’‘天神！如果你安住于树的法则，那么你的住处应当可以恢复如前。’‘尊者！我应当安住于树的法则，愿我的住处恢复如前。’婆罗门昙弥！那时，天帝释提桓因施展神通力，让狂风暴雨扶起善住榕树王，生出了完好的根系。正是这样，婆罗门昙弥！当地的优婆塞们是不是把安住于沙门法的你，从出生地的全部七个住处驱逐了呢？’‘大德！怎样才算是沙门安住于沙门法呢？’‘婆罗门昙弥！世间有沙门，即使被人辱骂，不以辱骂回报；即使被人嗔恨，不以嗔恨回报；即使被人嘲弄，不以嘲弄回报。婆罗门昙弥！像这样，沙门就是安住于沙门法。’‘大德！当地的优婆塞们正因为我没有安住于沙门法，才把我从出生地的全部七个住处驱逐了。’

七 ‘婆罗门昙弥！过去有一位名叫妙眼、远离诸种欲望的外道导师。婆罗门昙弥！而且，外道导师妙眼有数百位弟子，导师妙眼为弟子们讲说投生梵天世界的法。又，婆罗门昙弥！那些心里不信导师妙眼所说投生梵天世界法的弟子，他们在身体败坏、死亡之后，投生到恶处、恶趣、险难、地狱。然而，婆罗门昙弥！那些心里深信导师妙眼所说投生梵天世界法的弟子，他们在身体败坏、死亡之后，投生到善趣、天界。婆罗门昙弥！过去有一位名叫牟犁破群那的导师……有一位名叫阿罗那的导师……有一位名叫瞿陀梨的导师……有一位名叫害提婆罗的导师……有一位名叫储提摩丽、远离诸种欲望的外道导师。婆罗门昙弥！而且，导师储提摩丽有数百位弟子，导师储提摩丽为弟子们讲说投生梵天世界的法。婆罗门昙弥！然而，那些心里不信导师储提摩丽所说投生梵天世界法的弟子，凡是身体败坏、死亡之后，投生到恶处、恶趣、险难、地狱。然而，婆罗门昙弥！那些深信导师储提摩丽为弟子们讲说投生梵天世界法的弟子，凡是身体败坏、死亡之后，投生到善趣、天界。婆罗门昙弥！你认为怎样？如果有人以恶意斥骂这六位远离诸种欲望、拥有数百眷属和弟子的导师，他会造下很多不善的业吗？’‘大德！是的。’

八 ‘婆罗门昙弥！如果有人以恶意斥骂这六位远离诸种欲望、拥有数百眷属和弟子的外道导师，那么他会造下很多不善的业。凡是有人以恶意斥骂一位具有正见的修行人（补特伽罗），那么他由此会造下更多的不善业。这是什么原因呢？’‘婆罗门昙弥！我不说在此之外有比伤害同修梵行者更大的过失（或说：忍耐力）。所以，婆罗门昙弥！应当这样学习：

九 我们对于同修梵行者，不应心怀恶意。

婆罗门昙弥！你应当这样学习：

妙眼、牟梨破群那 以及阿罗那婆罗门，

还有瞿陀梨导师 以及儒童害提婆罗。

牛主储提摩丽 曾是七国王的国师，

过去世无有伤害 此六师皆享盛名。

远离腥臊住于慈悲 超越诸欲的束缚，

断除对欲乐的贪求 得以往生梵天界。

他们所有的弟子们 数量亦有成百上千，

远离腥臊住于慈悲 超越诸欲的束缚，

断除对欲乐的贪求 得以往生梵天界。

这些外道仙人离贪欲 已安住于甚深禅定，

若有人心怀恶意念头 并且加以斥责毁谤，

像这样的人则会生起 很多的不善业果报。

若是对一位具足正见 佛陀声闻弟子比丘，

若有人心怀恶意念头 并且加以斥责毁谤，

此人从此将更加增多 生起不善业的果报。

对于已舍弃错误见解之人 不应去伤害，此乃善行，

他是圣弟子僧团中的第七 类补特伽罗。

若人对欲乐尚未离贪 他的信、念、精进、

禅定和智慧这五根迟钝。

去冒犯这样的比丘 自己首先就会受损，

伤害了自己之后 随后又去恼害他人。

凡是能守护好自己的人 外在的他也能得到保护，

所以应当守护好自己 智者应恒常无损。’（昙弥品 第十二经 终）

昙弥品 第五品 终。

此品摄颂：

龙、鹿、舍、债、纯陀，二现见，二；

安稳、根、阿难，刹帝利、不放逸、昙弥。

初五十经篇 完结。

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2561.10.19 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.1 Mahāvagga 大品 (AN 6.55-64)”

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【经名】 2.1.1 Soṇasutta 具寿守笼那 (AN 6.55)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyapaṇṇāsakaṃ

五十经篇之二

6. Mahāvaggo

大品

1. Soṇasuttaṃ

尊者守笼那经

☆ 六处胜解（六入处择灭无为） ➾

① 信解出离（出离贪瞋痴，非唯依信）；

② 信解远离（远离贪瞋痴，非离名利）；

③ 信解无瞋害（依贪瞋痴尽，非戒禁取）；

④ 信解爱尽（依贪瞋痴尽，唯观于灭）；

⑤ 信解取尽（依贪瞋痴尽，唯观于灭）；

⑥ 信解无痴（依贪瞋痴尽，唯观于灭）。

55. [mahāva. 243 āgataṃ] Evaṃ, me sutaṃ –

如是我闻。

ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate.

一时，世尊住在王舍城的灵鹫山。

Tena kho pana samayena āyasmā soṇo rājagahe viharati sītavanasmiṃ.

又，那时尊者守笼那（也名：二十亿耳、输屡那），住在王舍城的寒林（也名：尸陀林）。

Atha kho āyasmato soṇassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi –

［一、守笼那灰心 ➥］

那时，尊者守笼那独自静处禅修时，心里生起这样的想法：

“ye kho keci bhagavato sāvakā āraddhavīriyā viharanti, ahaṃ tesaṃ aññataro.

“凡是世尊的弟子中精进努力而住的，我是其中之一；

Atha ca pana me na anupādāya āsavehi cittaṃ vimuccati,

虽然如此，我的心却未能从诸漏中无执取而解脱。

saṃvijjanti kho pana me kule bhogā, sakkā bhogā ca bhuñjituṃ puññāni ca kātuṃ.

我的家里拥有财富，我能够享用财富并且积累福德；

Yaṃnūnāhaṃ sikkhaṃ paccakkhāya hīnāyāvattitvā bhoge ca bhuñjeyyaṃ puññāni ca kareyyan”ti.

我不如放弃修行，返回低俗的生活，享用财富并且积累福德吧。”

Atha kho bhagavā āyasmato soṇassa cetasā cetoparivitakkamaññāya –

那时，世尊以自己的心了知尊者守笼那心中的想法；

seyyathāpi nāma balavā puriso sammiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ sammiñjeyya,

就像有力气的人伸直弯曲的手臂，或弯曲伸直的手臂那样迅速；

evamevaṃ kho – gijjhakūṭe pabbate antarahito sītavane āyasmato soṇassa sammukhe pāturahosi.

就这样，世尊在灵鹫山消失，出现在寒林尊者守笼那的面前。

Nisīdi bhagavā paññatte āsane.

世尊在铺设好的座位上坐下。

Āyasmāpi kho soṇo bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

尊者守笼那也顶礼世尊后，坐在一旁。

Ekamantaṃ nisinnaṃ kho āyasmantaṃ soṇaṃ bhagavā etadavoca –

［二、世尊教诫 ➥］

世尊对坐在一旁的尊者守笼那这样说：

“Nanu te, soṇa, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi –

“守笼那！你独自静处禅修时，心里难道不是生起了这样的想法吗：

‘ye kho keci bhagavato sāvakā āraddhavīriyā viharanti, ahaṃ tesaṃ aññataro.

‘凡是世尊的弟子中精进努力而住的，我是其中之一；

Atha ca pana me na anupādāya āsavehi cittaṃ vimuccati,

虽然如此，我的心却未能从诸漏中无执取而解脱。

saṃvijjanti kho pana me kule bhogā, sakkā bhogā [bhoge (mahāva. 243)] ca bhuñjituṃ puññāni ca kātuṃ.

我的家里拥有财富，我能够享用财富并且积累福德；

Yaṃnūnāhaṃ sikkhaṃ paccakkhāya hīnāyāvattitvā bhoge ca bhuñjeyyaṃ puññāni ca kareyyan’”ti?

我不如放弃修行，返回低俗的生活，享用财富并且积累福德吧？’”

“Evaṃ, bhante”.

“是的，大德。”

“Taṃ kiṃ maññasi, soṇa, kusalo tvaṃ pubbe agāriyabhūto [āgārikabhūto (syā.), agārikabhūto (mahāva. 243)] vīṇāya tantissare”ti?

［三、琴弦譬喻 ➥］

“守笼那！你认为如何？你以前在家的时候，擅长弹琴吗？”

“Evaṃ, bhante”.

“是的，大德。”

“Taṃ kiṃ maññasi, soṇa, yadā te vīṇāya tantiyo accāyatā honti,

“守笼那！你认为如何？当你的琴弦调得太紧的时候，

api nu te vīṇā tasmiṃ samaye saravatī vā hoti kammaññā vā”ti?

那时你的琴声音好听吗？或者说适合弹奏吗？”

“No hetaṃ, bhante”.

“不是的，大德。”

“Taṃ kiṃ maññasi, soṇa, yadā te vīṇāya tantiyo atisithilā honti,

“守笼那！你认为如何？当你的琴弦调得太松的时候，

api nu te vīṇā tasmiṃ samaye saravatī vā hoti kammaññā vā”ti?

那时你的琴声音好听吗？或者说适合弹奏吗？”

“No hetaṃ, bhante”.

“不是的，大德。”

“Yadā pana te, soṇa, vīṇāya tantiyo na accāyatā honti nātisithilā

“然而，守笼那！当你的琴弦既不太紧，也不太松，

same guṇe patiṭṭhitā,

调整到松紧适度、恰到好处时；

api nu te vīṇā tasmiṃ samaye saravatī vā hoti kammaññā vā”ti?

那时你的琴声音好听吗？或者说适合弹奏吗？”

“Evaṃ, bhante”.

“是的，大德。”

“Evamevaṃ kho, soṇa, accāraddhavīriyaṃ uddhaccāya saṃvattati, atisithilavīriyaṃ kosajjāya saṃvattati.

［四、观察禅相 ➥］

“守笼那！正是这样，过度策励的精进会导致掉举，过度松弛的精进会导致懈怠。

Tasmātiha tvaṃ, soṇa, vīriyasamathaṃ adhiṭṭhahaṃ,

因此，守笼那！你应当在精进和安定之间求得平衡并安住于此（禅定）；

indriyānañca samataṃ paṭivijjha, tattha ca nimittaṃ gaṇhāhī”ti.

并且要彻知诸根（信、进、念、定、慧：不急不缓）的平衡（定慧平等）；观察六根门处生灭现象，并于其中把握禅相（再仔细观察）。”

“Evaṃ, bhante”ti kho āyasmā soṇo bhagavato paccassosi.

“是的，大德。”尊者守笼那回答世尊。

Atha kho bhagavā āyasmantaṃ soṇaṃ iminā ovādena ovaditvā –

那时，世尊用这个教诫教导了尊者守笼那之后；

seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya,

就像有力气的人伸直弯曲的手臂，或弯曲伸直的手臂那样迅速；

evamevaṃ kho – sītavane antarahito gijjhakūṭe pabbate pāturahosi.

就这样，世尊在寒林消失，出现在灵鹫山。

Atha kho āyasmā soṇo aparena samayena vīriyasamathaṃ adhiṭṭhāsi,

后来，尊者守笼那在精进和安定之间求得平衡并安住于此（禅定）；

indriyānañca samataṃ paṭivijjhi, tattha ca nimittaṃ aggahesi.

又彻知了诸根（信、进、念、定、慧：不急不缓）的平衡（定慧平等）；观察六根门处生灭现象，并于其中把握了禅相（再仔细观察）。

Atha kho āyasmā soṇo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva –

［五、证无生智 ➥］

那时，尊者守笼那独自远离尘嚣，不放逸，热忱、精勤地安住；

yassatthāya kulaputtā sammadeva agārasmā anāgāriyaṃ pabbajanti

不久之后，善男子们正是为了这个目标而从家庭走向非家庭的出家生活，所追求的是：

tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.

那无上的梵行终极目标，就在现世中，自己通过无上智慧作证，具足而住。

“Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi.

他证知：“生死已尽，梵行已立；所作已办，不再有后有！”

Aññataro ca panāyasmā soṇo arahataṃ ahosi.

并且，尊者守笼那成为了阿罗汉中的一员。

Atha kho āyasmato soṇassa arahattappattassa etadahosi –

那时，尊者守笼那证得阿罗汉果后，生起这样的想法：

“yaṃnūnāhaṃ yena bhagavā tenupasaṅkameyyaṃ;

“我不如去世尊那里。

upasaṅkamitvā bhagavato santike aññaṃ byākareyyan”ti.

去到之后，在世尊面前，禀告我的（漏尽）智慧。”

Atha kho āyasmā soṇo yena bhagavā tenupasaṅkami;

于是，尊者守笼那前往世尊的住处。

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

去到之后，顶礼世尊，坐在一旁。

Ekamantaṃ nisinno kho āyasmā soṇo bhagavantaṃ etadavoca –

坐在一旁的尊者守笼那对世尊说：

“Yo so, bhante, bhikkhu arahaṃ

“大德！凡是比丘，是阿罗汉——

khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto,

诸漏已尽，梵行已立，所作已办，放下重担，逮得己利，彻底灭尽了导致再生的束缚。

so cha ṭhānāni adhimutto hoti –

［六、六处胜解 ➥］

通过正智慧而解脱的人，他于六处有胜解，即：

nekkhammādhimutto hoti,

⑴ 信解出离（胜解）；

pavivekādhimutto hoti,

⑵ 信解远离（胜解）；

abyāpajjādhimutto [abyāpajjhādhimutto (ka.) mahāva. 244 passitabbaṃ] hoti,

⑶ 信解无嗔害（胜解）；

taṇhākkhayādhimutto hoti,

⑷ 信解爱尽（胜解）；

upādānakkhayādhimutto hoti,

⑸ 信解取尽（胜解）；

asammohādhimutto hoti.

⑹ 信解无痴（胜解）。

“Siyā kho pana, bhante, idhekaccassa āyasmato evamassa –

﹙➊ 信解出离 ☛﹚

大德！或许世间有某位尊者可能会这样想：

‘kevalaṃsaddhāmattakaṃ nūna ayamāyasmā nissāya nekkhammādhimutto’ti.

‘这位尊者大概仅仅是依靠信心而信解出离的吧。’

Na kho panetaṃ, bhante, evaṃ daṭṭhabbaṃ.

大德！不应该这样看待。

Khīṇāsavo, bhante, bhikkhu vusitavā katakaraṇīyo karaṇīyaṃ attano asamanupassanto katassa vā paṭicayaṃ

大德！诸漏已尽、梵行已立、所作已办的比丘，看不到自己还有什么需要做的，或者看到已做之事有什么增长；

khayā rāgassa vītarāgattā nekkhammādhimutto hoti,

因为贪欲的灭尽，由于离贪的缘故，他信解出离；

khayā dosassa vītadosattā nekkhammādhimutto hoti,

因为嗔恚的灭尽，由于离嗔的缘故，他信解出离；

khayā mohassa vītamohattā nekkhammādhimutto hoti.

因为愚痴的灭尽，由于离痴的缘故，他信解出离。

“Siyā kho pana, bhante, idhekaccassa āyasmato evamassa –

﹙➋ 信解远离 ☛﹚

大德！或许世间有某位尊者可能会这样想：

‘lābhasakkārasilokaṃ nūna ayamāyasmā nikāmayamāno pavivekādhimutto’ti.

‘这位尊者大概是贪求利养、恭敬、名声才信解远离的吧。’

Na kho panetaṃ, bhante, evaṃ daṭṭhabbaṃ.

大德！不应该这样看待。

Khīṇāsavo, bhante, bhikkhu vusitavā katakaraṇīyo karaṇīyaṃ attano asamanupassanto katassa vā paṭicayaṃ

大德！诸漏已尽、梵行已立、所作已办的比丘，看不到自己还有什么需要做的，或者看到已做之事有什么增长；

khayā rāgassa vītarāgattā pavivekādhimutto hoti,

因为贪欲的灭尽，由于离贪的缘故，他信解远离；

khayā dosassa vītadosattā pavivekādhimutto hoti,

因为嗔恚的灭尽，由于离嗔的缘故，他信解远离；

khayā mohassa vītamohattā pavivekādhimutto hoti.

因为愚痴的灭尽，由于离痴的缘故，他信解远离。

“Siyā kho pana, bhante, idhekaccassa āyasmato evamassa –

﹙➌ 信解无嗔害 ☛﹚

大德！或许世间有某位尊者可能会这样想：

‘sīlabbataparāmāsaṃ nūna ayamāyasmā sārato paccāgacchanto abyāpajjādhimutto’ti.

‘这位尊者大概是执取戒禁取为究竟核心，才信解无嗔害的吧。’

Na kho panetaṃ, bhante, evaṃ daṭṭhabbaṃ.

大德！不应该这样看待。

Khīṇāsavo, bhante, bhikkhu vusitavā katakaraṇīyo karaṇīyaṃ attano asamanupassanto katassa vā paṭicayaṃ

大德！诸漏已尽、梵行已立、所作已办的比丘，看不到自己还有什么需要做的，或者看到已做之事有什么增长；

khayā rāgassa vītarāgattā abyāpajjādhimutto hoti,

因为贪欲的灭尽，由于离贪的缘故，他信解无嗔害；

khayā dosassa vītadosattā abyāpajjādhimutto hoti,

因为嗔恚的灭尽，由于离嗔的缘故，他信解无嗔害；

khayā mohassa vītamohattā abyāpajjādhimutto hoti.

因为愚痴的灭尽，由于离痴的缘故，他信解无嗔害。

“Khayā rāgassa vītarāgattā taṇhākkhayādhimutto hoti,

﹙➍ 信解爱尽 ☛﹚

（大德！诸漏已尽、梵行已立、所作已办的比丘，看不到自己还有什么需要做的，或者看到已做之事有什么增长；）因为贪欲的灭尽，由于离贪的缘故，他信解爱尽；

khayā dosassa vītadosattā taṇhākkhayādhimutto hoti,

因为嗔恚的灭尽，由于离嗔的缘故，他信解爱尽；

khayā mohassa vītamohattā taṇhākkhayādhimutto hoti.

因为愚痴的灭尽，由于离痴的缘故，他信解爱尽。

“Khayā rāgassa vītarāgattā upādānakkhayādhimutto hoti,

﹙➎ 信解取尽 ☛﹚

（大德！诸漏已尽、梵行已立、所作已办的比丘，看不到自己还有什么需要做的，或者看到已做之事有什么增长；）因为贪欲的灭尽，由于离贪的缘故，他信解取尽；

khayā dosassa vītadosattā upādānakkhayādhimutto hoti,

因为嗔恚的灭尽，由于离嗔的缘故，他信解取尽；

khayā mohassa vītamohattā upādānakkhayādhimutto hoti.

因为愚痴的灭尽，由于离痴的缘故，他信解取尽。

“Khayā rāgassa vītarāgattā asammohādhimutto hoti,

﹙➏ 信解无痴 ☛﹚

（大德！诸漏已尽、梵行已立、所作已办的比丘，看不到自己还有什么需要做的，或者看到已做之事有什么增长；）因为贪欲的灭尽，由于离贪的缘故，他信解无痴；

khayā dosassa vītadosattā asammohādhimutto hoti,

因为嗔恚的灭尽，由于离嗔的缘故，他信解无痴；

khayā mohassa vītamohattā asammohādhimutto hoti.

因为愚痴的灭尽，由于离痴的缘故，他信解无痴。

“Evaṃ sammā vimuttacittassa, bhante, bhikkhuno

［七、灭尽六根 ➥］

大德！像这样心获得正解脱的比丘——

bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ [āpātaṃ (ka.)] āgacchanti, nevassa cittaṃ pariyādiyanti.

➊ 即使众多由眼所识知的色呈现在眼前，他的心也不会被它们控制。

Amissīkatamevassa cittaṃ hoti ṭhitaṃ āneñjappattaṃ vayañcassānupassati.

他的心保持不混杂，安住不动，并且持续观察着（诸法的）坏灭。

Bhusā cepi sotaviññeyyā saddā…pe…

➋ ［即使听到］众多由耳所识知的声，他的心也不会被它们控制。他的心保持不混杂，安住不动，并且持续观察着（诸法的）坏灭。

ghānaviññeyyā gandhā…

➌ ［闻到众多］由鼻所识知的香，他的心也不会被它们控制。他的心保持不混杂，安住不动，并且持续观察着（诸法的）坏灭。

jivhāviññeyyā rasā…

➍ ［尝到众多］由舌所识知的味，他的心也不会被它们控制。他的心保持不混杂，安住不动，并且持续观察着（诸法的）坏灭。

kāyaviññeyyā phoṭṭhabbā…

➎ ［触到众多］由身所识知的触，他的心也不会被它们控制。他的心保持不混杂，安住不动，并且持续观察着（诸法的）坏灭。

manoviññeyyā dhammā manassa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti.

➏ ［乃至］众多由意所识知的法呈现在意前，他的心也不会被它们控制。

Amissīkatamevassa cittaṃ hoti ṭhitaṃ āneñjappattaṃ vayañcassānupassati.

他的心保持不混杂，安住不动，并且持续观察着（诸法的）坏灭。

Seyyathāpi, bhante, selo pabbato acchiddo asusiro ekagghano.

［八、稳如泰山 ➥］

大德！譬如一座石山，没有裂缝，没有孔隙，完全坚固；

Atha puratthimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi neva naṃ saṅkampeyya na sampakampeyya na sampavedheyya,

即使从东方来的狂风暴雨，也不能使它动摇、摇晃或震动。

atha pacchimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi…pe…

又，即使从西方来的狂风暴雨……（也不能使它动摇、摇晃或震动）。

atha uttarāya cepi disāya āgaccheyya bhusā vātavuṭṭhi…

又，即使从北方来的狂风暴雨……（也不能使它动摇、摇晃或震动）。

atha dakkhiṇāya cepi disāya āgaccheyya bhusā vātavuṭṭhi neva naṃ saṅkampeyya na sampakampeyya na sampavedheyya;

又，即使从南方来的狂风暴雨，也不能使它动摇、摇晃或震动。

evamevaṃ kho, bhante, evaṃ sammāvimuttacittassa bhikkhuno

正是这样，大德！像这样心获得正解脱的比丘——

bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti.

➊ 即使众多由眼所识知的色呈现在眼前，他的心也不会被它们控制。

Amissīkatamevassa cittaṃ hoti ṭhitaṃ āneñjappattaṃ vayañcassānupassati.

他的心保持不混杂，安住不动，并且持续观察着（诸法的）坏灭。

Bhusā cepi sotaviññeyyā saddā…pe…

➋ ［即使听到］众多由耳所识知的声，他的心也不会被它们控制。他的心保持不混杂，安住不动，并且持续观察着（诸法的）坏灭。

ghānaviññeyyā gandhā…

➌ ［闻到众多］由鼻所识知的香，他的心也不会被它们控制。他的心保持不混杂，安住不动，并且持续观察着（诸法的）坏灭。

jivhāviññeyyā rasā…

➍ ［尝到众多］由舌所识知的味，他的心也不会被它们控制。他的心保持不混杂，安住不动，并且持续观察着（诸法的）坏灭。

kāyaviññeyyā phoṭṭhabbā…

➎ ［触到众多］由身所识知的触，他的心也不会被它们控制。他的心保持不混杂，安住不动，并且持续观察着（诸法的）坏灭。

manoviññeyyā dhammā manassa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti.

➏ ［乃至］众多由意所识知的法呈现在意前，他的心也不会被它们控制。

Amissīkatamevassa cittaṃ hoti ṭhitaṃ āneñjappattaṃ vayañcassānupassatī”ti.

他的心保持不混杂，安住不动，并且持续观察着（诸法的）坏灭。”

“Nekkhammaṃ adhimuttassa, pavivekañca cetaso;

［九、结语 ➥］

（尊者守笼那偈语：）

“信解出离欲乐，乃至心已远离；

Abyāpajjādhimuttassa, upādānakkhayassa ca.

信解无有嗔害，乃至执取灭尽。

“Taṇhākkhayādhimuttassa, asammohañca cetaso;

信解渴爱灭尽，乃至心无愚痴；

Disvā āyatanuppādaṃ, sammā cittaṃ vimuccati.

彻见六处生灭，心获正当解脱。

“Tassa sammā vimuttassa, santacittassa bhikkhuno;

已得正解脱者，比丘内心寂静；

Katassa paṭicayo natthi, karaṇīyaṃ na vijjati.

已作不再积累，亦无事务待办。

“Selo yathā ekagghano, vātena na samīrati;

譬如坚固石山，不为狂风所动；

Evaṃ rūpā rasā saddā, gandhā phassā ca kevalā.

如是色味声等，以及香触纯一。

“Iṭṭhā dhammā aniṭṭhā ca, nappavedhenti tādino;

可爱可憎诸法，不动摇如是者；

Ṭhitaṃ cittaṃ vippamuttaṃ [vimutañca (ka.) mahāva. 244; kathā. 266], vayañcassānupassatī”ti.

心安住得解脱，唯随观其坏灭。”

paṭhamaṃ;

尊者守笼那经 ～大品‧第一经终

～《增支部经典‧六集‧五十经篇之二‧大品‧Soṇasutta 尊者守笼那经》(AN 6.55)

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.1 Mahāvagga 大品 (AN 6.55-64)”

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【经名】 2.1.2 Phaggunasutta 具寿帕古纳 (AN 6.56)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Phaggunasuttaṃ

56. Tena kho pana samayena āyasmā phagguno [phegguno (ka.), phagguṇo (sī. syā.)] ābādhiko hoti dukkhito bāḷhagilāno. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – “āyasmā, bhante, phagguno ābādhiko dukkhito bāḷhagilāno. Sādhu, bhante, bhagavā yenāyasmā phagguno tenupasaṅkamatu anukampaṃ upādāyā”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā phagguno tenupasaṅkami. Addasā kho āyasmā phagguno bhagavantaṃ dūratova āgacchantaṃ. Disvāna mañcake samadhosi [samañcopi (sī. syā. pī.), saṃ + dhū + ī = samadhosi]. Atha kho bhagavā āyasmantaṃ phaggunaṃ etadavoca – “alaṃ, phagguna, mā tvaṃ mañcake samadhosi. Santimāni āsanāni parehi paññattāni, tatthāhaṃ nisīdissāmī”ti. Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā āyasmantaṃ phaggunaṃ etadavoca –

“Kacci te, phagguna, khamanīyaṃ kacci yāpanīyaṃ? Kacci te dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṃ paññāyati, no abhikkamo”ti? “Na me, bhante, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo.

“Seyyathāpi, bhante, balavā puriso tiṇhena sikharena muddhani [muddhānaṃ (sī. pī.)] abhimattheyya [abhimaṭṭheyya (syā.)]; evamevaṃ kho me, bhante, adhimattā vātā muddhani [hananti (sī. pī.), ohananti (syā.)] ūhananti. Na me, bhante, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo.

“Seyyathāpi, bhante, balavā puriso daḷhena varattakkhaṇḍena sīsaveṭhanaṃ dadeyya; evamevaṃ kho me, bhante, adhimattā sīse sīsavedanā. Na me, bhante, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo.

“Seyyathāpi, bhante, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṃ parikanteyya; evamevaṃ kho me, bhante, adhimattā vātā kucchiṃ parikantanti. Na me, bhante, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo.

“Seyyathāpi, bhante, dve balavanto purisā dubbalataraṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṃ samparitāpeyyuṃ; evamevaṃ kho me, bhante, adhimatto kāyasmiṃ ḍāho. Na me, bhante, khamanīyaṃ na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo”ti. Atha kho bhagavā āyasmantaṃ phaggunaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi.

Atha kho āyasmā phagguno acirapakkantassa bhagavato kālamakāsi. Tamhi cassa samaye maraṇakāle indriyāni vippasīdiṃsu. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – “āyasmā, bhante, phagguno acirapakkantassa bhagavato kālamakāsi. Tamhi cassa samaye maraṇakāle indriyāni vippasīdiṃsū”ti.

“Kiṃ hānanda, phaggunassa [pheggunassa ānanda (ka.)] bhikkhuno indriyāni na vippasīdissanti! Phaggunassa, ānanda, bhikkhuno pañcahi orambhāgiyehi saṃyojanehi cittaṃ avimuttaṃ ahosi. Tassa taṃ dhammadesanaṃ sutvā pañcahi orambhāgiyehi saṃyojanehi cittaṃ vimuttaṃ.

“Chayime, ānanda, ānisaṃsā kālena dhammassavane [dhammasavaṇe (sī.)] kālena atthupaparikkhāya. Katame cha? Idhānanda, bhikkhuno pañcahi orambhāgiyehi saṃyojanehi cittaṃ avimuttaṃ hoti. So tamhi samaye maraṇakāle labhati tathāgataṃ dassanāya. Tassa tathāgato dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Tassa taṃ dhammadesanaṃ sutvā pañcahi orambhāgiyehi saṃyojanehi cittaṃ vimuccati. Ayaṃ, ānanda, paṭhamo ānisaṃso kālena dhammassavane.

“Puna caparaṃ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṃyojanehi cittaṃ avimuttaṃ hoti. So tamhi samaye maraṇakāle na heva kho [no ca kho (ka.)] labhati tathāgataṃ dassanāya, api ca kho tathāgatasāvakaṃ labhati dassanāya. Tassa tathāgatasāvako dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Tassa taṃ dhammadesanaṃ sutvā pañcahi orambhāgiyehi saṃyojanehi cittaṃ vimuccati. Ayaṃ, ānanda, dutiyo ānisaṃso kālena dhammassavane.

“Puna caparaṃ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṃyojanehi cittaṃ avimuttaṃ hoti. So tamhi samaye maraṇakāle na heva kho labhati tathāgataṃ dassanāya, napi tathāgatasāvakaṃ labhati dassanāya; api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati. Tassa yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakkayato anuvicārayato manasānupekkhato pañcahi orambhāgiyehi saṃyojanehi cittaṃ vimuccati. Ayaṃ, ānanda, tatiyo ānisaṃso kālena atthupaparikkhāya.

“Idhānanda, bhikkhuno pañcahi orambhāgiyehi saṃyojanehi cittaṃ vimuttaṃ hoti, anuttare ca kho upadhisaṅkhaye cittaṃ avimuttaṃ hoti. So tamhi samaye maraṇakāle labhati tathāgataṃ dassanāya. Tassa tathāgato dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ…pe… brahmacariyaṃ pakāseti. Tassa taṃ dhammadesanaṃ sutvā anuttare upadhisaṅkhaye cittaṃ vimuccati. Ayaṃ, ānanda, catuttho ānisaṃso kālena dhammassavane.

“Puna caparaṃ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṃyojanehi cittaṃ vimuttaṃ hoti, anuttare ca kho upadhisaṅkhaye cittaṃ avimuttaṃ hoti. So tamhi samaye maraṇakāle na heva kho labhati tathāgataṃ dassanāya, api ca kho tathāgatasāvakaṃ labhati dassanāya. Tassa tathāgatasāvako dhammaṃ deseti ādikalyāṇaṃ…pe… parisuddhaṃ brahmacariyaṃ pakāseti. Tassa taṃ dhammadesanaṃ sutvā anuttare upadhisaṅkhaye cittaṃ vimuccati. Ayaṃ, ānanda, pañcamo ānisaṃso kālena dhammassavane.

“Puna caparaṃ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṃyojanehi cittaṃ vimuttaṃ hoti, anuttare ca kho upadhisaṅkhaye cittaṃ avimuttaṃ hoti. So tamhi samaye maraṇakāle na heva kho labhati tathāgataṃ dassanāya, napi tathāgatasāvakaṃ labhati dassanāya; api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati. Tassa yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakkayato anuvicārayato manasānupekkhato anuttare upadhisaṅkhaye cittaṃ vimuccati. Ayaṃ, ānanda, chaṭṭho ānisaṃso kālena atthupaparikkhāya. Ime kho, ānanda, cha ānisaṃsā kālena dhammassavane kālena atthupaparikkhāyā”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

五十六 具寿帕古纳

一 那时，具寿帕古纳患病、痛苦、病情非常严重。那时，具寿阿难来到世尊那里。到了之后，

问候世尊，坐在一边。坐在一边的具寿阿难对世尊说：“大德！具寿帕古纳患病、痛苦、

病情非常严重。大德！愿世尊出于慈悲，前往具寿帕古纳那里。”世尊沉默表示允许。于是，世尊

在傍晚时分，从禅坐起来，前往具寿帕古纳的住所。具寿帕古纳远远看见世尊走来，看见后，想在

床上起身。这时，世尊告诉具寿帕古纳：“停下！帕古纳，你不要在床上起身，这里有准备好的

座位，我可以在那里坐下。”世尊就在准备好的座位上坐下。世尊坐下后，告诉具寿帕古纳：“帕古纳！你的病还好吗？

还能支撑吗？痛苦的感受是减轻了，没有加重吗？能知道病情在减退，而不是在加重吗？”“大德！我的病没有好转，

无法支撑，我剧烈的痛苦感受在加重，没有减轻，能知道病情在加重，而不是在减退。大德！就好比一个强壮的男人用

锋利的矛尖刺我的头；就像这样，大德！有极猛烈的风冲击我的头。大德！我的病没有好转，无法支撑，

我剧烈的痛苦感受在加重，没有减轻，能知道病情在加重，而不是在减退。大德！就好比一个强壮的男人用坚韧的皮带

紧紧箍住他的头；就像这样，大德！我的头剧痛难忍。大德！我的病没有好转，无法支撑，我剧烈的痛苦感受在加重

，没有减轻，能知道病情在加重，而不是在减退。大德！就好比一个熟练的屠牛夫，或屠牛夫的徒弟拿着锋利的

屠牛刀切割腹部；大德！就像这样，有极猛烈的风切割我的腹部。大德！我的病没有好转，无法支撑，

我剧烈的痛苦感受在加重，没有减轻，能知道病情在加重，而不是在减退。大德！就好比有两个强壮的男人，抓住一个瘦弱

男人的双臂，在炽热的火坑上烤；就像这样，大德！我的身体极度灼热。大德！我的病没有好转，不

能支撑，我剧烈的痛苦感受在加重，没有减轻，能知道病情在加重，而不是在减退。”那时，世尊用佛法向具寿

帕古纳开示、劝导、鼓励、使他欢喜后，从座位上起身离开了。

二 就这样，具寿帕古纳在世尊离开后不久就去世了，去世的时候，他的诸根（感官）显得平静喜悦。于是，具

寿阿难来到世尊那里，到了之后，问候世尊，坐在一边，坐在一边的具寿阿难对世尊说：

“大德！具寿帕古纳在世尊离开后不久就去世了，去世的时候，他的诸根显得平静喜悦。”

“阿难！帕古纳比丘的诸根怎么会不平静喜悦呢？阿难！帕古纳比丘的心，先前未能从五种低层次的束缚（五下分结）

中解脱出来，听了（那次）说法后，他的心从五种低层次的束缚中解脱了。阿难！适时听闻佛法，适时审察其

义，有六种利益。是哪六种呢？

三 阿难！世间有些比丘的心，未能从五种低层次的束缚中解脱出来，他在临终之时，得以见到如来，如来为

他说法，开示初善、中善、后善，义理圆满，言辞巧妙，完整、圆满、清净的梵行。听了这次说

法，他的心从五种低层次的束缚中解脱了。阿难！这是适时听闻佛法的第一种利益。

四 再者，阿难！有些比丘的心，未能从五种低层次的束缚中解脱出来，他在临终之时，未能见到如来，然

而得以见到如来的弟子，如来的弟子为他说法，开示初善、中善、后善，义理圆满，言辞巧妙，

完整、圆满、清净的梵行。听了这次说法，他的心从五种低层次的束缚中解脱了。阿难！这是适时

听闻佛法的第二种利益。

五 再者，阿难！有些比丘的心，未能从五种低层次的束缚中解脱出来，他在临终之时，未能见到如来，又

未能见到如来的弟子，然而（他能）如其所听闻、所通达的法，用心去反复思考、审察、观察。他因为如其所听闻、

所通达的法，用心去反复思考、审察、观察的缘故，他的心从五种低层次的束缚中解脱了。阿难！

这是适时审察其义的第三种利益。

六 阿难！世间有些比丘，心已从五种低层次的束缚中解脱，但对于无上的执取（烦恼根源）尚未灭尽，心尚未完全

解脱。他在临终之时得以见到如来，如来为他说法，开示初善、中善……乃至……（清净的）

梵行。他听了这次说法后，心于无上的执取灭尽而解脱。阿难！这是适时听闻佛法的第四种利益。

七 再者，阿难！有些比丘的心，已从五种低层次的束缚中解脱，但对于无上的执取尚未灭尽，（心）尚未得到解

脱。他在临终之时，未能见到如来，然而得以见到如来的弟子，如来的弟子为他说法，开示

初善、……乃至……清净的梵行。他听了这次说法，心于无上的执取灭尽而解脱。阿难！

这是适时听闻佛法的第五种利益。

八 再者，阿难！有些比丘的心，已从五种低层次的束缚中解脱，但心对于无上的执取尚未灭尽，（心）尚未得到

解脱。他在临终之时，未能见到如来，又未能见到如来的弟子，然而，他能如其所听闻、所通达的法，以

心去反复思考、审察、观察。他因为如其所听闻、所通达的法，用心去反复思考、审察、观察的缘故，他的

心于无上的执取灭尽而解脱。阿难！这是适时审察其义的第六种利益。

阿难！这些就是适时听闻佛法、适时审察其义的六种利益。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.1 Mahāvagga 大品 (AN 6.55-64)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.3 Chaḷabhijātisutta 六生类 (AN 6.57)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Chaḷabhijātisuttaṃ

57. Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – “pūraṇena, bhante, kassapena chaḷabhijātiyo paññattā – kaṇhābhijāti paññattā, nīlābhijāti paññattā, lohitābhijāti paññattā, haliddābhijāti paññattā, sukkābhijāti paññattā, paramasukkābhijāti paññattā.

“Tatridaṃ, bhante, pūraṇena kassapena kaṇhābhijāti paññattā, orabbhikā sūkarikā sākuṇikā māgavikā luddā macchaghātakā corā coraghātakā bandhanāgārikā ye vā panaññepi keci kurūrakammantā.

“Tatridaṃ, bhante, pūraṇena kassapena nīlābhijāti paññattā, bhikkhū kaṇṭakavuttikā ye vā panaññepi keci kammavādā kriyavādā.

“Tatridaṃ, bhante, pūraṇena kassapena lohitābhijāti paññattā, nigaṇṭhā ekasāṭakā.

“Tatridaṃ, bhante, pūraṇena kassapena haliddābhijāti paññattā, gihī odātavasanā acelakasāvakā.

“Tatridaṃ, bhante, pūraṇena kassapena sukkābhijāti paññattā, ājīvakā ājīvakiniyo.

“Tatridaṃ, bhante, pūraṇena kassapena paramasukkābhijāti paññattā, nando vaccho kiso saṃkicco makkhali gosālo. Pūraṇena, bhante, kassapena imā chaḷabhijātiyo paññattā”ti.

“Kiṃ panānanda, pūraṇassa kassapassa sabbo loko etadabbhanujānāti imā chaḷabhijātiyo paññāpetun”ti? “No hetaṃ, bhante”. “Seyyathāpi, ānanda, puriso daliddo assako anāḷhiko, tassa akāmakassa bilaṃ olaggeyyuṃ – ‘idaṃ te, ambho purisa, maṃsañca khāditabbaṃ, mūlañca anuppadātabban’ti. Evamevaṃ kho, ānanda, pūraṇena kassapena appaṭiññāya etesaṃ samaṇabrāhmaṇānaṃ imā chaḷabhijātiyo paññattā, yathā taṃ bālena abyattena akhettaññunā akusalena.

“Ahaṃ kho panānanda, chaḷabhijātiyo paññāpemi. Taṃ suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Bhagavā etadavoca – “katamā cānanda, chaḷabhijātiyo? Idhānanda, ekacco kaṇhābhijātiyo samāno kaṇhaṃ dhammaṃ abhijāyati. Idha panānanda, ekacco kaṇhābhijātiyo samāno sukkaṃ dhammaṃ abhijāyati. Idha panānanda, ekacco kaṇhābhijātiyo samāno akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati. Idha panānanda, ekacco sukkābhijātiyo samāno kaṇhaṃ dhammaṃ abhijāyati. Idha panānanda, ekacco sukkābhijātiyo samāno sukkaṃ dhammaṃ abhijāyati. Idha panānanda, ekacco sukkābhijātiyo samāno akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati.

“Kathañcānanda, kaṇhābhijātiyo samāno kaṇhaṃ dhammaṃ abhijāyati? Idhānanda, ekacco nīce kule paccājāto hoti – caṇḍālakule vā nesādakule vā venakule [veṇakule (sabbattha)] vā rathakārakule vā pukkusakule vā, dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati. So ca hoti dubbaṇṇo duddasiko okoṭimako bavhābādho kāṇo vā kuṇī vā khañjo vā pakkhahato vā, na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Evaṃ kho, ānanda, kaṇhābhijātiyo samāno kaṇhaṃ dhammaṃ abhijāyati.

“Kathañcānanda, kaṇhābhijātiyo samāno sukkaṃ dhammaṃ abhijāyati? Idhānanda, ekacco nīce kule paccājāto hoti – caṇḍālakule vā…pe… seyyāvasathapadīpeyyassa. So kāyena sucaritaṃ carati, vācāya sucaritaṃ carati, manasā sucaritaṃ carati. So kāyena sucaritaṃ caritvā, vācāya sucaritaṃ caritvā, manasā sucaritaṃ caritvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Evaṃ kho, ānanda, kaṇhābhijātiyo samāno sukkaṃ dhammaṃ abhijāyati.

“Kathañcānanda, kaṇhābhijātiyo samāno akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati? Idhānanda, ekacco nīce kule paccājāto hoti – caṇḍālakule vā…pe… so ca hoti dubbaṇṇo duddasiko okoṭimako. So kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati. So evaṃ pabbajito samāno pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacitto, saā bojjhaṅge yathābhūtaṃ bhāvetvā akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati. Evaṃ kho, ānanda, kaṇhābhijātiyo samāno akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati.

“Kathañcānanda, sukkābhijātiyo samāno kaṇhaṃ dhammaṃ abhijāyati? Idhānanda, ekacco ucce kule paccājāto hoti – khattiyamahāsālakule vā brāhmaṇamahāsālakule vā gahapatimahāsālakule vā, aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe. So ca hoti abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Evaṃ kho, ānanda, sukkābhijātiyo samāno kaṇhaṃ dhammaṃ abhijāyati.

“Kathañcānanda, sukkābhijātiyo samāno sukkaṃ dhammaṃ abhijāyati? Idhānanda, ekacco ucce kule paccājāto hoti – khattiyamahāsālakule vā…pe… seyyāvasathapadīpeyyassa. So kāyena sucaritaṃ carati, vācāya sucaritaṃ carati, manasā sucaritaṃ carati. So kāyena sucaritaṃ caritvā, vācāya sucaritaṃ caritvā, manasā sucaritaṃ caritvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Evaṃ kho, ānanda, sukkābhijātiyo samāno sukkaṃ dhammaṃ abhijāyati.

“Kathañcānanda, sukkābhijātiyo samāno akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati? Idhānanda, ekacco ucce kule paccājāto hoti – khattiyamahāsālakule vā brāhmaṇamahāsālakule vā gahapatimahāsālakule vā, aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe. So ca hoti abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati. So evaṃ pabbajito samāno pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacitto, satta bojjhaṅge yathābhūtaṃ bhāvetvā akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati. Evaṃ kho, ānanda, sukkābhijātiyo samāno akaṇhaṃ asukkaṃ nibbānaṃ abhijāyati. Imā kho, ānanda, chaḷabhijātiyo”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

五十七 六种生类

一 有一次，世尊住在王舍城的鹫峰山。那时，具寿阿难来到世尊那里，到了之后，问候世尊，

坐在一边。坐在一边的具寿阿难，对世尊说：

二 “大德！富兰那·迦叶设定了六种生类，[即]：设定黑生类、设定青生类、设定赤生类、

设定黄生类、设定白生类、设定极白生类。大德！其中，富兰那·迦叶设定的黑生类，

[是]：屠羊的、屠猪的、捕鸟的、捕猎的、凶残的人、捕鱼的、盗贼、处决盗贼的、狱卒

以及其他所有从事残忍工作的人。大德！其中，富兰那·迦叶设定的青生类，[是]：像荆棘般生活

的比丘以及其他所有持业论者、作论者。大德！其中，富兰那·迦叶设定的赤

生类，[是]：裸体外道（尼乾子），只穿一件衣者。大德！其中，富兰那·迦叶设定的黄生类，[是]：

穿白衣的在家人和裸体外道的弟子。大德！其中，富兰那·迦叶设定的白生类，[是]：邪命外道、

及其女修行者。大德！其中，富兰那·迦叶设定的极白生类，[是]：难陀·婆蹉、基萨·僧基邹、

末伽梨·乔萨罗。大德！富兰那·迦叶设定了这六种生类。”

三 “阿难！难道所有世人都同意富兰那·迦叶设定这六种生类吗？”“大德！并非如此。”

“阿难！就好比一个贫穷、一无所有、非常困苦的人，别人硬塞给他一块他不想要的肉[说]：“阁下！你

吃了这肉，还要给钱！”就像这样，阿难！富兰那·迦叶设定了那些沙门、婆罗门都不同意

的这六种生类，（这种做法）就像那样，是愚蠢的、不明智的、不懂善巧方便、拙劣的。阿难！我

也要设定六种生类。你仔细听，好好放在心上！我要说了。”具寿阿难回答世尊：“大德！是的。”世尊说：

“阿难！是哪六种生类呢？

四 阿难！世间有一种人，出身低贱（黑生类）却造作导致恶报的业（黑法）。阿难！世间也有一种人，出身低贱（黑生类）却

造作导致善报的业（白法）。阿难！世间也有一种人，出身低贱（黑生类）却证得非黑非白之涅槃。阿难！世间也

有一种人，出身高贵（白生类）却造作导致恶报的业（黑法）。阿难！世间也有一种人，出身高贵（白生类）却证得白法。阿难！世

间也有一种人，出身高贵（白生类）却证得非黑非白之涅槃。阿难！什么叫做‘出身低贱（黑生类）却造作导致恶报的业（黑法）’呢？

五 阿难！世间有些人，出生在低贱的家庭——出生在旃陀罗（贱民）家、或猎户家、或编苇家、或

造车家、或清道夫家，贫穷而缺乏饮食受用，生活困苦且衣食匮乏。而且，他相貌

丑陋、惹人厌恶、身材矮小、疾病缠身，可能是瞎子、或手瘸、或腿瘸、或半身不遂，而得不到食物、

饮料、衣服、车乘、花鬘、香、涂油、床座、住所、灯明。他身做恶行，口说恶语，意起恶念。

他因为身做恶行、口说恶语、意起恶念，身体毁坏、死亡之后，投生到恶处、恶趣、险难处、

地狱。阿难！这就是‘出身低贱（黑生类）却造作导致恶报的业（黑法）’。再者，阿难！什么叫做‘出身低贱（黑生类）却造作导致善报的业（白法）’呢？

六 阿难！世间有些人，出生在低贱的家庭——[出生在]旃陀罗家……乃至……得不到……床

座、住所、灯明。但他身行善行，口说善语，意起善念。他因为身行善行、

口说善语、意起善念，身体毁坏、死亡之后，投生到善趣、天界。阿难！这就是‘出身低贱（黑生类）

却造作导致善报的业（白法）’。再者，阿难！什么叫做‘出身低贱（黑生类）却证得非黑非白之涅槃’呢？

七 阿难！世间有些人，出生在低贱的家庭——[出生在]旃陀罗家……乃至……而且，他

相貌丑陋、惹人厌恶、身材矮小。但他剃除须发，穿上袈裟，离开家庭而过上无家的（出家）生活。他这样出家

后断除五盖——这些污染心意、削弱智慧的烦恼，心意稳固地安住于四念住，如实修习七觉支而证得非黑非白

之涅槃。阿难！这就是‘出身低贱（黑生类）却证得非黑非白之涅槃’。再者，阿难！什么叫做‘出身高贵（白生类）却造作

导致恶报的业（黑法）’呢？

八 阿难！世间有些人，出生在高贵的家庭——出生在刹帝利大族之家，或婆罗门大族之家，

或长者（富商）大族之家，拥有大财富，拥有大受用，有许多金银，有许多资财用具，有

许多财物谷物。而且，他形貌端正、令人喜爱、容颜殊妙、具有最上等的姿色，并且能得到食物、饮

料、衣服、车乘、花鬘、香、涂油、床座、住所、灯明。但他身做恶行，口说恶语，意

起恶念。他因为身做恶行、口说恶语、意起恶念，身体毁坏、死亡之后投生到恶处、恶

趣、险难处、地狱。阿难！这就是‘出身高贵（白生类）却造作导致恶报的业（黑法）’。再者，阿难！什么叫做‘出身高贵（白生类）却造作导致善报的业（白法）’呢？

九 阿难！世间有些人，出生在高贵的家庭——出生在刹帝利大族之家……乃至……并且能得

到[……]床座、住所、灯明。但他身行善行，口说善语，意起善念。他因为身

行善行、口说善语、意起善念，身体毁坏、死亡之后，投生到善趣、天界。阿难！

这就是‘出身高贵（白生类）却造作导致善报的业（白法）’。再者，阿难！什么叫做‘出身高贵（白生类）却证得非黑非白之涅槃’呢？

一〇 阿难！世间有些人，出生在高贵的家庭——出生在刹帝利大族之家，或婆罗门大族之

家，或长者大族之家，拥有大财富，拥有大受用，有许多金银，有许多资财用具，有

许多财物谷物。而且，他形貌端正、令人喜爱、容颜殊妙、具有最上等的姿色，并且能得到食物、

饮料、衣服、车乘、花鬘、香、涂油、床座、住所、灯明。但他剃除须发，穿上袈裟，离开自己的家

庭，过上无家的（出家）生活。他这样出家后断除五盖——这些污染心意、削弱智慧的烦恼，（心意稳固地）安住于四念住，

如实修习七觉支而证得非黑非白之涅槃。阿难！这就是‘出身高贵（白生类）却证得非黑非白之涅槃’。

阿难！这些就是（我所说的）六种生类。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.9.1 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.1 Mahāvagga 大品 (AN 6.55-64)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.4 Āsavasutta 诸漏 (AN 6.58)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Āsavasuttaṃ

诸漏经

☆ 断尽诸漏的六种方法 ➾

① 通过防护断除——防护六根；

② 通过受用断除——如理受用四种资具；

③ 通过忍耐断除——忍耐天气、蚊虫、恶语、身体的痛苦；

④ 通过迴避断除——迴避危险的动物、处所、座位、环境、恶友及智者不认可之处；

⑤ 通过去除断除——去除三种不善的思维；

⑥ 通过修习断除——修习七觉支。

58. “Chahi, bhikkhave, dhammehi samannāgato bhikkhu

“比丘们！具备六种法的比丘，
āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.

值得被迎请、款待、布施、合掌致敬，是世间无上的福田。

Katamehi chahi?

是哪六种呢？

Idha, bhikkhave, bhikkhuno

比丘们！在此，有位比丘——
ye āsavā saṃvarā pahātabbā te saṃvarena pahīnā honti,

➊ 那些应通过防护来断除的漏，他已通过防护断除了；
ye āsavā paṭisevanā pahātabbā te paṭisevanāya pahīnā honti,

➋ 那些应通过受用来断除的漏，他已通过受用断除了；
ye āsavā adhivāsanā pahātabbā te adhivāsanāya pahīnā honti,

➌ 那些应通过忍耐来断除的漏，他已通过忍耐断除了；
ye āsavā parivajjanā pahātabbā te parivajjanāya pahīnā honti,

➍ 那些应通过迴避来断除的漏，他已通过迴避断除了；
ye āsavā vinodanā pahātabbā te vinodanāya pahīnā honti,

➎ 那些应通过去除来断除的漏，他已通过去除断除了；
ye āsavā bhāvanā pahātabbā te bhāvanāya pahīnā honti.

➏ 那些应通过修习来断除的漏，他已通过修习断除了”。

“Katame ca, bhikkhave, āsavā saṃvarā pahātabbā ye saṃvarena pahīnā honti?

【一】再者，比丘们！什么叫做‘那些应通过防护来断除的漏，他已通过防护断除了’呢？

Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cakkhundriyasaṃvarasaṃvuto viharati.

➊ 比丘们！在此，有位比丘，如理省察后，防护眼根而住。

Yaṃ hissa, bhikkhave, cakkhundriyasaṃvaraṃ asaṃvutassa viharato

比丘们！如果他不防护眼根而住，
uppajjeyyuṃ āsavā vighātapariḷāhā,

那么，漏、损恼和热恼就会生起；
cakkhundriyasaṃvaraṃ saṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na honti.

（反之，）当他防护眼根而住时，那些漏、损恼和热恼就不会生起。

Paṭisaṅkhā yoniso sotindriya…pe…

如理省察后，➋ （他）防护耳根……

ghānindriya…

➌ 鼻根……

jivhindriya…

➍ 舌根……

kāyindriya…

➎ 身根……

manindriyasaṃvarasaṃvuto viharati.

➏ 意根而住。

Yaṃ hissa, bhikkhave, manindriyasaṃvaraṃ asaṃvutassa viharato

比丘们！如果他不防护意根而住，
uppajjeyyuṃ āsavā vighātapariḷāhā,

那么，漏、损恼和热恼就会生起；
manindriyasaṃvaraṃ saṃvutassa viharato evaṃsa te āsavā vighātapariḷāhā na honti.

（反之，）当他防护意根而住时，那些漏、损恼和热恼就不会生起。

Ime vuccanti, bhikkhave, āsavā saṃvarā pahātabbā ye saṃvarena pahīnā honti.

比丘们！这称为‘那些应通过防护来断除的漏，他已通过防护断除了’。

“Katame ca, bhikkhave, āsavā paṭisevanā pahātabbā ye paṭisevanāya pahīnā honti?

【二】再者，比丘们！什么叫做‘那些应通过受用来断除的漏，他已通过受用断除了’呢？

Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cīvaraṃ paṭisevati –

➊ 比丘们！在此，有位比丘，如理省察后，受用衣服——

‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya,

‘⑴ 仅仅是为了抵御寒冷、抵御炎热；
ḍaṃsamakasavātātapasarīsapasamphassānaṃ [ḍaṃsa… siriṃsapasamphassānaṃ (sī. syā. kaṃ. pī) ma. ni. 1.23] paṭighātāya,

⑵ 抵御蚊、虻、风、日晒、爬虫的接触；
yāvadeva hirikopīnapaṭicchādanatthaṃ’.

⑶ 仅仅是为了遮蔽令人羞耻的部位。’

Paṭisaṅkhā yoniso piṇḍapātaṃ paṭisevati –

➋ 如理省察后，受用食物——

‘neva davāya

‘⑴ 不是为了嬉戏，
na madāya

⑵ 也不是为了陶醉，
na maṇḍanāya

⑶ 也不是为了健美，
na vibhūsanāya,

⑷ 也不是为了装饰；
yāvadeva imassa kāyassa ṭhitiyā yāpanāya,

⑸ 仅仅是为了此身的维持和存续；
vihiṃsūparatiyā brahmacariyānuggahāya,

⑹ 也为防止（饥饿的）苦恼，为了资助梵行。

iti purāṇañca vedanaṃ paṭihaṅkhāmi,

因为如此（内观禅修：）我将消除旧的感受，
navañca vedanaṃ na uppādessāmi,

又不再（因贪着）引发新的感受（而灭尽烦恼）；
yātrā ca me bhavissati anavajjatā ca phāsuvihāro ca’ [phāsuvihāro cāti (sī. syā. kaṃ. pī.)].

这样，我将维持生命、没有过失并且能够（现法乐住而）安住。’

Paṭisaṅkhā yoniso senāsanaṃ paṭisevati –

➌ 如理省察后，受用住所——

‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya,

‘⑴ 仅仅是为了抵御寒冷、抵御炎热；
ḍaṃsamakasavātātapasarīsapasamphassānaṃ paṭighātāya,

⑵ 抵御蚊、虻、风、日晒、爬虫的接触；
yāvadeva utuparissayavinodanapaṭisallānārāmatthaṃ’.

⑶ 仅仅是为了避免季节变化的危险，以及乐于独住静修。’

Paṭisaṅkhā yoniso gilānappaccayabhesajjaparikkhāraṃ paṭisevati –

➍ 如理省察后，受用病者所需的医药资具——

‘yāvadeva uppannānaṃ veyyābādhikānaṃ vedanānaṃ paṭighātāya,

‘仅仅，只为疗愈：已生起的病痛感受；
abyābajjhaparamatāyā’ti.

最多为了达到无病苦的（健康）状态。’

Yaṃ hissa, bhikkhave, appaṭisevato uppajjeyyuṃ āsavā vighātapariḷāhā,

比丘们！如果他（如理省察后）不受用这些（资具），那么，漏、损恼和热恼就会生起；
paṭisevato evaṃsa te āsavā vighātapariḷāhā na honti.

（反之，）当他（如理省察后）受用这些时，那些漏、损恼和热恼就不会生起。

Ime vuccanti, bhikkhave, āsavā paṭisevanā pahātabbā ye paṭisevanāya pahīnā honti.

比丘们！这称为‘那些应通过受用来断除的漏，他已通过受用断除了’。

“Katame ca, bhikkhave, āsavā adhivāsanā pahātabbā ye adhivāsanāya pahīnā honti?

【三】再者，比丘们！什么叫做‘那些应通过忍耐来断除的漏，他已通过忍耐断除了’呢？

Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso khamo hoti

比丘们！在此，有位比丘，如理省察后，能忍耐——
sītassa uṇhassa, jighacchāya, pipāsāya,

➊ 寒冷、炎热、饥饿、口渴；
ḍaṃsamakasavātātapasarīsapasamphassānaṃ,

➋ 蚊、虻、风、日晒、爬虫的接触；
duruttānaṃ durāgatānaṃ vacanapathānaṃ,

➌ 难听的、不受欢迎的言语；
uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ

➍ 身上生起的痛苦、剧烈、
kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti.

粗猛、锐利、辛辣、不悦、不快、甚至能夺去生命的感受，他都能忍受。

Yaṃ hissa, bhikkhave, anadhivāsato uppajjeyyuṃ āsavā vighātapariḷāhā,

比丘们！如果他不能忍耐这些（寒冷、炎热等），那么，漏、损恼和热恼就会生起；
adhivāsato evaṃsa te āsavā vighātapariḷāhā na honti.

（反之，）当他忍耐这些时，那些漏、损恼和热恼就不会生起。

Ime vuccanti, bhikkhave, āsavā adhivāsanā pahātabbā ye adhivāsanāya pahīnā honti.

比丘们！这称为‘那些应通过忍耐来断除的漏，他已通过忍耐断除了’。

“Katame ca, bhikkhave, āsavā parivajjanā pahātabbā ye parivajjanāya pahīnā honti?

【四】再者，比丘们！什么叫做‘那些应通过迴避来断除的漏，他已通过迴避断除了’呢？

Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso

比丘们！在此，有位比丘，如理省察后——
caṇḍaṃ hatthiṃ parivajjeti,

➊ 迴避凶恶的象；
caṇḍaṃ assaṃ parivajjeti,

➋ 迴避凶恶的马；
caṇḍaṃ goṇaṃ parivajjeti,

➌ 迴避凶恶的牛；
caṇḍaṃ kukkuraṃ parivajjeti,

➍ 迴避凶恶的狗；
ahiṃ khāṇuṃ kaṇṭakaṭṭhānaṃ sobbhaṃ papātaṃ candanikaṃ oḷigallaṃ,

➎ 迴避毒蛇、树桩、荆棘之地、悬崖、坑洞、污水坑、垃圾堆。

yathārūpe anāsane nisinnaṃ,

➏ 对于那些不适宜的座位；
yathārūpe agocare carantaṃ,

➐ 对于那些不适宜的行处（环境）；
yathārūpe pāpake mitte bhajantaṃ

➑ 对于那些邪恶的朋友；
viññū sabrahmacārī pāpakesu ṭhānesu okappeyyuṃ,

➒ 如果明智的同梵行者可能会在不善的方面怀疑他；
so tañca anāsanaṃ tañca agocaraṃ te ca pāpake mitte paṭisaṅkhā yoniso parivajjeti.

他如理省察后，迴避那些不适宜的座位、或那些不适宜的行处、或那些邪恶的朋友。

Yaṃ hissa, bhikkhave, aparivajjayato uppajjeyyuṃ āsavā vighātapariḷāhā,

比丘们！如果他不迴避这些（恶象、恶马等），那么，漏、损恼和热恼就会生起；
parivajjayato evaṃsa te āsavā vighātapariḷāhā na honti.

（反之，）当他迴避这些时，那些漏、损恼和热恼就不会生起。

Ime vuccanti, bhikkhave, āsavā parivajjanā pahātabbā ye parivajjanāya pahīnā honti.

比丘们！这称为‘那些应通过迴避来断除的漏，他已通过迴避断除了’。

“Katame ca, bhikkhave, āsavā vinodanā pahātabbā ye vinodanāya pahīnā honti?

【五】再者，比丘们！什么叫做‘那些应通过去除来断除的漏，他已通过去除断除了’呢？

Idha, bhikkhave, bhikkhu

比丘们！在此，有位比丘——
paṭisaṅkhā yoniso uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti,

➊ 如理省察后，对于生起的‘欲寻（欲念的思维）’，他不容忍，予以舍断、去除、灭除、使其不存在；
paṭisaṅkhā yoniso uppannaṃ byāpādavitakkaṃ…pe…

➋ 如理省察后，对于生起的‘嗔寻（嗔恚的思维）’……（他予以舍断、去除、灭除、使其不存在）；
uppannaṃ vihiṃsāvitakkaṃ…

➌ 对于生起的‘害寻（伤害的思维）’……（他予以舍断、去除、灭除、使其不存在）；
uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti.

对于（一切）已生起的恶、不善法，他不容忍，予以舍断、去除、灭除、使其不存在。

Yaṃ hissa, bhikkhave, avinodayato uppajjeyyuṃ āsavā vighātapariḷāhā,

比丘们！如果他不去除这些（恶寻等），那么，漏、损恼和热恼就会生起；
vinodayato evaṃsa te āsavā vighātapariḷāhā na honti.

（反之，）当他去除这些时，那些漏、损恼和热恼就不会生起。

Ime vuccanti, bhikkhave, āsavā vinodanā pahātabbā ye vinodanāya pahīnā honti.

比丘们！这称为‘那些应通过去除来断除的漏，他已通过去除断除了’。

“Katame ca, bhikkhave, āsavā bhāvanā pahātabbā ye bhāvanāya pahīnā honti?

【六】再者，比丘们！什么叫做‘那些应通过修习来断除的漏，他已通过修习断除了’呢？

Idha, bhikkhave, bhikkhu

比丘们！在此，有位比丘——
paṭisaṅkhā yoniso satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ,

➊ 如理省察后，他修习‘念觉支’，（此觉支）依止于远离、依止于离贪、依止于灭尽、导向于完全舍离；
paṭisaṅkhā yoniso dhammavicayasambojjhaṅgaṃ bhāveti…pe…

➋ 如理省察后，他修习‘择法觉支’，（此觉支）依止于远离、依止于离贪、依止于灭尽、导向于完全舍离；
vīriyasambojjhaṅgaṃ bhāveti…

➌ 他修习‘精进觉支’……

pītisambojjhaṅgaṃ bhāveti…

➍ 他修习‘喜觉支’……

passaddhisambojjhaṅgaṃ bhāveti…

➎ 他修习‘轻安觉支’……

samādhisambojjhaṅgaṃ bhāveti…

➏ 他修习‘定觉支’……

upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.

➐ 他修习‘舍觉支’，（此觉支）依止于远离、依止于离贪、依止于灭尽、导向于完全舍离；

Yaṃ hissa, bhikkhave, abhāvayato uppajjeyyuṃ āsavā vighātapariḷāhā,

比丘们！如果他不修习这些（觉支），那么，漏、损恼和热恼就会生起；
bhāvayato evaṃsa te āsavā vighātapariḷāhā na honti.

（反之，）当他修习这些时，那些漏、损恼和热恼就不会生起。

Ime vuccanti, bhikkhave, āsavā bhāvanā pahātabbā ye bhāvanāya pahīnā honti.

比丘们！这称为‘那些应通过修习来断除的漏，他已通过修习断除了’。

“Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu

比丘们！任何具备了这六种法的比丘，
āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā”ti.

都值得被迎请、款待、布施、合掌致敬，是世间无上的福田。”

Catutthaṃ.

诸漏经 ～大品‧第四经终

～《增支部经典‧六集‧五十经篇之二‧大品‧Āsavasutta 诸漏经》(AN 6.58)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.1 Mahāvagga 大品 (AN 6.55-64)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.5 Dārukammikasutta 木材商 (AN 6.59)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Dārukammikasuttaṃ

59. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā nātike viharati giñjakāvasathe. Atha kho dārukammiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho dārukammikaṃ gahapatiṃ bhagavā etadavoca – “api nu te, gahapati, kule dānaṃ dīyatī”ti? “Dīyati me, bhante, kule dānaṃ. Tañca kho ye te bhikkhū āraññikā piṇḍapātikā paṃsukūlikā arahanto vā arahattamaggaṃ vā samāpannā, tathārūpesu me, bhante, bhikkhūsu dānaṃ dīyatī”ti.

“Dujjānaṃ kho etaṃ, gahapati, tayā gihinā kāmabhoginā puttasambādhasayanaṃ ajjhāvasantena, kāsikacandanaṃ paccanubhontena, mālāgandhavilepanaṃ dhārayantena, jātarūparajataṃ sādiyantena ime vā arahanto ime vā arahattamaggaṃ samāpannāti.

“Āraññiko cepi, gahapati, bhikkhu hoti uddhato unnaḷo capalo mukharo vikiṇṇavāco muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo. Evaṃ so tenaṅgena gārayho. Āraññiko cepi, gahapati, bhikkhu hoti anuddhato anunnaḷo acapalo amukharo avikiṇṇavāco upaṭṭhitassati sampajāno samāhito ekaggacitto saṃvutindriyo. Evaṃ so tenaṅgena pāsaṃso.

“Gāmantavihārī cepi, gahapati, bhikkhu hoti uddhato…pe… evaṃ so tenaṅgena gārayho. Gāmantavihārī cepi, gahapati, bhikkhu hoti anuddhato…pe… evaṃ so tenaṅgena pāsaṃso.

“Piṇḍapātiko cepi, gahapati, bhikkhu hoti uddhato…pe… evaṃ so tenaṅgena gārayho. Piṇḍapātiko cepi, gahapati, bhikkhu hoti anuddhato…pe… evaṃ so tenaṅgena pāsaṃso.

“Nemantaniko cepi, gahapati, bhikkhu hoti uddhato…pe… evaṃ so tenaṅgena gārayho. Nemantaniko cepi, gahapati, bhikkhu hoti anuddhato…pe… evaṃ so tenaṅgena pāsaṃso.

“Paṃsukūliko cepi, gahapati, bhikkhu hoti uddhato…pe… evaṃ so tenaṅgena gārayho. Paṃsukūliko cepi, gahapati, bhikkhu hoti anuddhato…pe… evaṃ so tenaṅgena pāsaṃso.

“Gahapaticīvaradharo cepi, gahapati, bhikkhu hoti uddhato unnaḷo capalo mukharo vikiṇṇavāco muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo. Evaṃ so tenaṅgena gārayho. Gahapaticīvaradharo cepi, gahapati, bhikkhu hoti anuddhato anunnaḷo acapalo amukharo avikiṇṇavāco upaṭṭhitassati sampajāno samāhito ekaggacitto saṃvutindriyo. Evaṃ so tenaṅgena pāsaṃso.

“Iṅgha tvaṃ, gahapati, saṅghe dānaṃ [dānāni (ka.)] dehi. Saṅghe te dānaṃ dadato cittaṃ pasīdissati. So tvaṃ pasannacitto kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissasī”ti. “Esāhaṃ, bhante, ajjatagge saṅghe dānaṃ dassāmī”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

五十九 木材商

一 我是这样听说的。有一次，世尊住在那提迦的砖瓦房。那时，木材商居士，来到世尊那里，

到了之后，问候世尊，坐在一边。世尊对坐在一边的木材商居士说：

二 “居士！你在家中有行布施吗？”“大德！我在家中有行布施。而且对于那些住在森林、托

钵乞食、穿粪扫衣的比丘们，他们或者是阿罗汉，或者是已进入阿罗汉道的人，大德！对于这样的比丘们，我也作布

施。”

三 “居士！你是在家人，享受欲乐，满足于被子女家事所缠绕的生活，使用咖尸国产的栴檀木，佩戴花鬘、香、

涂油，喜爱金银。由你来判断谁是阿罗汉，或判断谁已进入阿罗汉道，这是很难的。居士！

即使是住在森林的比丘，如果掉举、傲慢、浮躁、饶舌、言语散乱、失念、不正知、心不安定、心意散乱、

诸根不防护，那么基于这些[不好的]方面，他是应受谴责的。居士！住在森林的比丘，如果他不掉举、

不傲慢、不浮躁、不饶舌、言语不散乱、具足正念、具足正知、心安定、一心、防护其根，

那么基于这些[好的]方面，他是值得称赞的。居士！住在村落附近的比丘，如果掉举、……乃

至……基于这些[不好的]方面，他是应受谴责的。居士！住在村落附近的比丘，如果不掉举、……

乃至……基于这些[好的]方面，他是值得称赞的。居士！托钵乞食的比丘，如果掉举、……

乃至……基于这些[不好的]方面，他是应受谴责的。居士！托钵乞食的比丘，如果不掉举、……

乃至……基于这些[好的]方面，他是值得称赞的。居士！接受邀请（应供）的比丘，如果掉举、……乃

至……基于这些[不好的]方面，他是应受谴责的。居士！接受邀请（应供）的比丘，如果不掉举、……乃

至……基于这些[好的]方面，他是值得称赞的。居士！穿粪扫衣的比丘，如果掉举、……

乃至……他基于这些[不好的]方面，应受谴责。居士！穿粪扫衣的比丘，如果不掉举、

乃至……他基于这些[好的]方面，应受称赞。居士！穿着居士所施衣服的比丘，如果掉举、傲

慢、浮躁、饶舌、言语散乱、失念、不正知、心不安定、心意散乱、诸根不防护，他基于这些[不好的]

方面，应受谴责。居士！穿着居士所施衣服的比丘，如果不掉举、不傲慢、不浮躁、不饶舌、

言语不散乱、具足正念、具足正知、心安定、一心、防护其根，他基于这些[好的]方面，应

受称赞。来，居士！你应当向僧团（整体）行布施！当你向僧团行布施时，你的心会清净喜悦。你带着清净喜悦的心，身体毁坏、死

后，将投生到善趣、天界。”“大德！我从今天起将向僧团行布施。”

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.1 Mahāvagga 大品 (AN 6.55-64)”

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【经名】 2.1.6 Hatthisāriputtasutta 尊者象舍利子 (AN 6.60)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Hatthisāriputtasuttaṃ

60. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane migadāye. Tena kho pana samayena sambahulā therā bhikkhū pacchābhattaṃ piṇḍapātapaṭikkantā maṇḍalamāḷe sannisinnā sannipatitā abhidhammakathaṃ kathenti. Tatra sudaṃ āyasmā citto hatthisāriputto therānaṃ bhikkhūnaṃ abhidhammakathaṃ kathentānaṃ antarantarā kathaṃ opāteti. Atha kho āyasmā mahākoṭṭhiko āyasmantaṃ cittaṃ hatthisāriputtaṃ etadavoca – “māyasmā citto hatthisāriputto therānaṃ bhikkhūnaṃ abhidhammakathaṃ kathentānaṃ antarantarā kathaṃ opātesi, yāva kathāpariyosānaṃ āyasmā citto āgametū”ti. Evaṃ vutte āyasmato cittassa hatthisāriputtassa sahāyakā bhikkhū āyasmantaṃ mahākoṭṭhikaṃ etadavocuṃ – “māyasmā mahākoṭṭhiko āyasmantaṃ cittaṃ hatthisāriputtaṃ apasādesi, paṇḍito āyasmā citto hatthisāriputto. Pahoti cāyasmā citto hatthisāriputto therānaṃ bhikkhūnaṃ abhidhammakathaṃ kathetun”ti.

“Dujjānaṃ kho etaṃ, āvuso, parassa cetopariyāyaṃ ajānantehi. Idhāvuso, ekacco puggalo tāvadeva soratasorato hoti, nivātanivāto hoti, upasantupasanto hoti, yāva satthāraṃ upanissāya viharati aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ. Yato ca kho so vapakassateva satthārā, vapakassati garuṭṭhāniyehi sabrahmacārīhi, so saṃsaṭṭho viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi. Tassa saṃsaṭṭhassa vissatthassa pākatassa bhassamanuyuttassa viharato rāgo cittaṃ anuddhaṃseti. So rāgānuddhaṃsitena cittena sikkhaṃ paccakkhāya hīnāyāvattati.

“Seyyathāpi, āvuso, goṇo kiṭṭhādo dāmena vā baddho [ārāme vā bandho (ka.)] vaje vā oruddho. Yo nu kho, āvuso, evaṃ vadeyya – ‘na dānāyaṃ goṇo kiṭṭhādo punadeva kiṭṭhaṃ otarissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti? “No hidaṃ, āvuso”. “Ṭhānañhetaṃ, āvuso, vijjati, yaṃ so goṇo kiṭṭhādo dāmaṃ vā chetvā vajaṃ vā bhinditvā, atha punadeva kiṭṭhaṃ otareyyāti. Evamevaṃ kho, āvuso, idhekacco puggalo tāvadeva soratasorato hoti, nivātanivāto hoti, upasantupasanto hoti yāva satthāraṃ upanissāya viharati aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ. Yato ca kho so vapakassateva satthārā, vapakassati garuṭṭhāniyehi sabrahmacārīhi, so saṃsaṭṭho viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi. Tassa saṃsaṭṭhassa vissatthassa pākatassa bhassamanuyuttassa viharato rāgo cittaṃ anuddhaṃseti. So rāgānuddhaṃsitena cittena sikkhaṃ paccakkhāya hīnāyāvattati.

“Idha panāvuso, ekacco puggalo vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. So ‘lābhimhi paṭhamassa jhānassā’ti saṃsaṭṭho viharati bhikkhūhi…pe… sikkhaṃ paccakkhāya hīnāyāvattati. Seyyathāpi, āvuso, cātumahāpathe thullaphusitako devo vassanto [thullaphusitake deve vassante (ka.)] rajaṃ antaradhāpeyya, cikkhallaṃ pātukareyya. Yo nu kho, āvuso, evaṃ vadeyya – ‘na dāni amusmiṃ [amukasmiṃ (ka.)] cātumahāpathe punadeva rajo pātubhavissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti? “No hidaṃ, āvuso”. “Ṭhānañhetaṃ, āvuso, vijjati, yaṃ amusmiṃ cātumahāpathe manussā vā atikkameyyuṃ, gopasū vā atikkameyyuṃ, vātātapo vā snehagataṃ pariyādiyeyya, atha punadeva rajo pātubhaveyyāti. Evamevaṃ kho, āvuso, idhekacco puggalo vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. So ‘lābhimhi paṭhamassa jhānassā’ti saṃsaṭṭho viharati bhikkhūhi…pe… sikkhaṃ paccakkhāya hīnāyāvattati.

“Idha panāvuso, ekacco puggalo vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati. So ‘lābhimhi dutiyassa jhānassā’ti saṃsaṭṭho viharati bhikkhūhi…pe… sikkhaṃ paccakkhāya hīnāyāvattati. Seyyathāpi, āvuso, gāmassa vā nigamassa vā avidūre mahantaṃ taḷākaṃ. Tattha thullaphusitako devo vuṭṭho sippisambukampi sakkharakaṭhalampi antaradhāpeyya. Yo nu kho, āvuso, evaṃ vadeyya – ‘na dāni amusmiṃ taḷāke punadeva sippisambukā vā sakkharakaṭhalā vā pātubhavissantī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti? “No hidaṃ, āvuso”. “Ṭhānañhetaṃ, āvuso, vijjati, yaṃ amusmiṃ taḷāke manussā vā piveyyuṃ, gopasū vā piveyyuṃ, vātātapo vā snehagataṃ pariyādiyeyya, atha punadeva sippisambukāpi sakkharakaṭhalāpi pātubhaveyyunti. Evamevaṃ kho, āvuso, idhekacco puggalo vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati. So ‘lābhimhi dutiyassa jhānassā’ti saṃsaṭṭho viharati bhikkhūhi…pe… sikkhaṃ paccakkhāya hīnāyāvattati.

“Idha panāvuso, ekacco puggalo pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. So ‘lābhimhi tatiyassa jhānassā’ti saṃsaṭṭho viharati bhikkhūhi…pe… sikkhaṃ paccakkhāya hīnāyāvattati. Seyyathāpi, āvuso, purisaṃ paṇītabhojanaṃ bhuttāviṃ ābhidosikaṃ bhojanaṃ nacchādeyya. Yo nu kho, āvuso, evaṃ vadeyya – ‘na dāni amuṃ purisaṃ punadeva bhojanaṃ chādessatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti? “No hidaṃ, āvuso”. “Ṭhānañhetaṃ, āvuso, vijjati, amuṃ purisaṃ paṇītabhojanaṃ bhuttāviṃ yāvassa sā ojā kāye ṭhassati tāva na aññaṃ bhojanaṃ chādessati. Yato ca khvassa sā ojā antaradhāyissati, atha punadeva taṃ bhojanaṃ chādeyyāti. Evamevaṃ kho, āvuso, idhekacco puggalo pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. So ‘lābhimhi tatiyassa jhānassā’ti saṃsaṭṭho viharati bhikkhūhi…pe… sikkhaṃ paccakkhāya hīnāyāvattati.

“Idha, panāvuso, ekacco puggalo sukhassa ca pahānā dukkhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati. So ‘lābhimhi catutthassa jhānassā’ti saṃsaṭṭho viharati bhikkhūhi…pe… sikkhaṃ paccakkhāya hīnāyāvattati. Seyyathāpi, āvuso, pabbatasaṅkhepe udakarahado nivāto vigataūmiko. Yo nu kho, āvuso, evaṃ vadeyya – ‘na dāni amusmiṃ udakarahade punadeva ūmi pātubhavissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti? “No hidaṃ, āvuso”. “Ṭhānañhetaṃ, āvuso, vijjati, yā puratthimāya disāya āgaccheyya bhusā vātavuṭṭhi. Sā tasmiṃ udakarahade ūmiṃ janeyya. Yā pacchimāya disāya āgaccheyya…pe… yā uttarāya disāya āgaccheyya… yā dakkhiṇāya disāya āgaccheyya bhusā vātavuṭṭhi. Sā tasmiṃ udakarahade ūmiṃ janeyyāti. Evamevaṃ kho, āvuso, idhekacco puggalo sukhassa ca pahānā dukkhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati. So ‘lābhimhi catutthassa jhānassā’ti saṃsaṭṭho viharati bhikkhūhi…pe… sikkhaṃ paccakkhāya hīnāyāvattati.

“Idha, panāvuso, ekacco puggalo sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ upasampajja viharati. So ‘lābhimhi animittassa cetosamādhissā’ti saṃsaṭṭho viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi. Tassa saṃsaṭṭhassa vissatthassa pākatassa bhassamanuyuttassa viharato rāgo cittaṃ anuddhaṃseti. So rāgānuddhaṃsitena cittena sikkhaṃ paccakkhāya hīnāyāvattati. Seyyathāpi, āvuso, rājā vā rājamahāmatto vā caturaṅginiyā senāya addhānamaggappaṭipanno aññatarasmiṃ vanasaṇḍe ekarattiṃ vāsaṃ upagaccheyya. Tatra [tattha (sī. pī.)] hatthisaddena assasaddena rathasaddena pattisaddena bheripaṇavasaṅkhatiṇavaninnādasaddena cīrikasaddo [ciriḷikāsaddo (sī. syā. kaṃ. pī.)] antaradhāyeyya [antaradhāpeyya (syā. pī. ka.)]. Yo nu kho, āvuso, evaṃ vadeyya – ‘na dāni amusmiṃ vanasaṇḍe punadeva cīrikasaddo pātubhavissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti? “No hidaṃ, āvuso”. “Ṭhānañhetaṃ, āvuso, vijjati, yaṃ so rājā vā rājamahāmatto vā tamhā vanasaṇḍā pakkameyya, atha punadeva cīrikasaddo pātubhaveyyāti. Evamevaṃ kho, āvuso, idhekacco puggalo sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ upasampajja viharati. So ‘lābhimhi animittassa cetosamādhissā’ti saṃsaṭṭho viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi. Tassa saṃsaṭṭhassa vissatthassa pākatassa bhassamanuyuttassa viharato rāgo cittaṃ anuddhaṃseti. So rāgānuddhaṃsitena cittena sikkhaṃ paccakkhāya hīnāyāvattatī”ti.

Atha kho āyasmā citto hatthisāriputto aparena samayena sikkhaṃ paccakkhāya hīnāyāvattati. Atha kho cittassa hatthisāriputtassa sahāyakā bhikkhū yenāyasmā mahākoṭṭhiko tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ mahākoṭṭhikaṃ etadavocuṃ – “kiṃ nu kho āyasmatā mahākoṭṭhikena citto hatthisāriputto cetasā ceto paricca vidito – ‘imāsañca imāsañca vihārasamāpattīnaṃ citto hatthisāriputto lābhī, atha ca pana sikkhaṃ paccakkhāya hīnāyāvattissatī’ti; udāhu devatā etamatthaṃ ārocesuṃ – ‘citto, bhante, hatthisāriputto imāsañca imāsañca vihārasamāpattīnaṃ lābhī, atha ca pana sikkhaṃ paccakkhāya hīnāyāvattissatī’”ti? “Cetasā ceto paricca vidito me, āvuso – ‘citto hatthisāriputto imāsañca imāsañca vihārasamāpattīnaṃ lābhī, atha ca pana sikkhaṃ paccakkhāya hīnāyāvattissatī’ti. Devatāpi me etamatthaṃ ārocesuṃ – ‘citto, bhante, hatthisāriputto imāsañca imāsañca vihārasamāpattīnaṃ lābhī, atha ca pana sikkhaṃ paccakkhāya hīnāyāvattissatī”ti.

Atha kho cittassa hatthisāriputtassa sahāyakā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – “citto, bhante, hatthisāriputto imāsañca imāsañca vihārasamāpattīnaṃ lābhī, atha ca pana sikkhaṃ paccakkhāya hīnāyāvattatī”ti. “Na, bhikkhave, citto ciraṃ sarissati [padissati (ka.)] nekkhammassā”ti.

Atha kho citto hatthisāriputto nacirasseva kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbaji. Atha kho āyasmā citto hatthisāriputto eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. “Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi. Aññataro ca panāyasmā citto hatthisāriputto arahataṃ ahosīti. Chaṭṭhaṃ.

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六十 尊者象舍利子

一 如是我闻。一时，世尊住在波罗奈的仙人堕处鹿野苑。那时，许多长老比丘托钵回来后，坐在讲堂里，聚集讨论阿毗达摩。那时，质多罗象舍利子打断长老比丘们的阿毗达摩讨论，时时[陈述][自己]的说法。这时，尊者大拘絺罗对尊者质多罗象舍利子说：“尊者质多罗象舍利子，不要打断长老比丘们的阿毗达摩讨论，时时[陈述][自己]的说法。尊者质多罗必须等到讨论结束。”

这样说的时候，尊者质多罗象舍利子的朋友比丘们，对尊者大拘絺罗说：“尊者拘絺罗，不可轻视尊者质多罗象舍利子，尊者质多罗象舍利子是位智者。而且，质多罗象舍利子能够和长老比丘们作阿毗达摩的讨论。”“各位贤友！对于不知道他人心差别的人来说，这件事是难以知道的。

二 各位贤友！世间有一类人（补特伽罗），在导师或者其他任何一位可尊敬的同梵行者面前，表现得好像真的柔和，真的谦恭，真的寂静。但是，当他离开导师，离开可尊敬的同梵行者之后，与比丘、比丘尼、优婆塞、优婆夷、国王、大臣、外道、外道弟子混在一起相处，他因为混杂相处、亲近熟悉、不加防备、沉溺于言谈而住，贪欲就会扰乱他的心。他因为心被贪欲扰乱而舍弃学处，还俗于低劣的生活。

各位贤友！譬如一头吃庄稼的牛被绳子拴着，或者被关在牛栏里时，各位贤友！如果有人这样说：‘这头吃庄稼的牛，不会再闯入庄稼地里了。’各位贤友！这样说的人，他的话对吗？”“贤友！这不对。贤友！那头吃庄稼的牛，弄断绳子或者撞破牛栏，是可能再次闯入庄稼地里的。”“各位贤友！正是这样，世间有一类人（补特伽罗），在导师或者其他任何一位可尊敬的同梵行者面前，表现得好像真的柔和，真的谦恭，真的寂静。但是，当他离开导师，离开可尊敬的同梵行者之后，与比丘、比丘尼、优婆塞、优婆夷、国王、大臣、外道、外道弟子混在一起相处，他因为混杂相处、亲近熟悉、不加防备、沉溺于言谈而住，贪欲就会扰乱他的心，他因为心被贪欲扰乱而舍弃学处，还俗于低劣的生活。

三 各位贤友！又，世间有一类人（补特伽罗），远离欲乐……乃至……达到并安住于初禅，他就说：‘我证得了初禅。’……（之后与）比丘、比丘尼……乃至……（混杂相处）……舍弃学处，还俗于低劣的生活。各位贤友！譬如下大雨使十字路口的灰尘平息，并且产生烂泥时，各位贤友！如果有人这样说：‘在这个十字路口，灰尘不会再扬起来了。’各位贤友！这样说的人，他的话对吗？”“贤友！这不对。贤友！这个十字路口，可能会有人通过，可能会有牛羊通过，或者风和太阳会吹干湿气，那时，灰尘是可能再次扬起来的。”“各位贤友！正是这样，世间有一类人（补特伽罗），远离欲乐……乃至……达到并安住于初禅。他就说：‘我证得了初禅。’……（之后与）比丘、比丘尼……乃至……（混杂相处）……舍弃学处，还俗于低劣的生活。

四 各位贤友！又，世间有一类人（补特伽罗），寻、伺寂静故，……乃至……达到并安住于第二禅。他就说：‘我证得了第二禅。’……（之后与）比丘、比丘尼……乃至……舍弃学处，还俗于低劣的生活。各位贤友！譬如靠近村庄或市镇，有一个大池塘，那里下大雨，使牡蛎、贝壳、碎石、小石子都隐藏起来的时候，各位贤友！如果有人这样说：‘在这个池塘中的牡蛎、贝壳、碎石、小石子等不会再出现了。’各位贤友！这样说的人，他的话对吗？”“贤友！这不对。贤友！这个池塘[的水]，人可能会喝，牛羊也可能会喝，或者风和太阳会吹干湿气，那时，牡蛎、贝壳、碎石、小石子是可能再次出现的。”“各位贤友！正是这样，世间有一类人（补特伽罗），寻、伺寂静故，……乃至……达到并安住于第二禅。他就说：‘我证得了第二禅。’……（之后与）比丘、比丘尼……乃至……舍弃学处，还俗于低劣的生活。

五 各位贤友！又，世间有一类人（补特伽罗），离喜故，……乃至……达到并安住于第三禅。他就说…‘我证得了第三禅。’……（之后与）比丘、比丘尼……乃至……舍弃学处，还俗于低劣的生活。各位贤友！譬如有人，吃过精美食物后，不会想吃前一晚的食物的时候，各位贤友！如果有人这样说：‘这个人不会再需要食物了。’各位贤友！这样说的人，他的话对吗？”“贤友！这不对。贤友！吃过精美食物的人，只要那营养还在他身体里，就不会想吃别的食物；但当那营养消耗完时，他是可能再次想吃食物的。”“各位贤友！正是这样，世间有一类人（补特伽罗），离喜故，……乃至……达到并安住于第三禅。他就说：‘我证得了第三禅。’……（之后与）比丘、比丘尼、……乃至……舍弃学处，还俗于低劣的生活。

六 各位贤友！又，世间有一类人（补特伽罗），断乐故，又断苦故，……乃至……达到并安住于第四禅。他就说：‘我证得了第四禅。’……（之后与）比丘、比丘尼、……乃至……舍弃学处，还俗于低劣的生活。各位贤友！譬如山坳里的湖水平静不动，没有波浪，各位贤友！如果有人这样说：‘那个湖水不会再起波浪了。’各位贤友！这样说的人，他的话对吗？”“贤友！这不对。贤友！有从东方来的狂风暴雨，在那个湖水中，会掀起波浪；有从西方……乃至……从北方……乃至……有从南方来的狂风暴雨，在那个湖水中，是可能掀起波浪的。”“各位贤友！正是这样，世间有一类人（补特伽罗），断乐故，又断苦故，……乃至……达到并安住于第四禅。他就说：‘我达到并安住于第四禅。’……（之后与）比丘、比丘尼……乃至……舍弃学处，还俗于低劣的生活。

七 各位贤友！又，世间有一类人（补特伽罗），因为不作意一切相，达到并安住于无相心定。他就说：‘我证得了无相心定。’（之后）与比丘、比丘尼、优婆塞、优婆夷、国王、大臣、外道弟子混在一起相处。他因为混杂相处、亲近熟悉、不加防备、沉溺于言谈而住，贪欲就会扰乱他的心，他因为心被贪欲扰乱而舍弃学处，还俗于低劣的生活。各位贤友！譬如国王或大臣，率领四种军队行进在大路上，在某个森林里过夜，在那里蟋蟀的叫声就因为象声、马声、车声、步兵声、大鼓声、小鼓声、螺声、乐器声响而被盖过消失了。各位贤友！如果有人这样说：‘在这片森林里，蟋蟀的叫声，不会再响起来了。’各位贤友！这样说的人，他的话对吗？”“贤友！这不对。贤友！当国王或大臣离开那片森林时，蟋蟀的叫声是可能再次响起来的。”“各位贤友！正是这样，世间有一类人（补特伽罗），因为不作意一切相，达到并安住于无相心定。他就说：‘我证得了无相心定。’（之后）与比丘、比丘尼、优婆塞、优婆夷、国王、大臣、外道、外道弟子混在一起相处。他因为混杂相处、喜爱执着、沉溺于放纵、言谈而住，贪欲就会扰乱他的心，他因为心被贪欲扰乱而舍弃学处，还俗于低劣的生活。”

八 此后，尊者质多罗象舍利子舍弃学处，还俗于低劣的生活。那时，质多罗象舍利子的朋友比丘们，就去尊者大拘絺罗的住处。到了之后，对尊者大拘絺罗说：“尊者大拘絺罗是以心了知质多罗象舍利子的心，知道质多罗象舍利子证得这些这些禅定等至之后，却会舍弃学处，还俗于低劣的生活吗？或者是有天神告诉您：‘大德！质多罗象舍利子证得这些这些禅定等至，但却会舍弃学处，还俗于低劣的生活’的吗？”“各位贤友！我是以心了知心，知道质多罗象舍利子证得这些这些禅定等至之后，会舍弃学处，还俗于低劣的生活。天神也告诉我这件事：‘大德！质多罗象舍利子证得这些这些禅定等至，但却会舍弃学处，还俗于低劣的生活。’”那时，质多罗象舍利子的朋友比丘们，就去到世尊那里。到了之后，顶礼世尊，坐在一旁。坐在一旁的那些比丘对世尊说：“大德！质多罗象舍利子证得这些这些禅定等至之后，却舍弃学处，还俗于低劣的生活。”“诸比丘！质多罗不久将会想念出离之事。”

九 那时，质多罗象舍利子，不久就剃除须发，穿上袈裟，从在家而出家。那时，尊者质多罗象舍利子独自远离，不放逸，热情、精勤地安住。不久，（就像其他）善男子从在家而出家是为了那无上梵行终点的目标，他在现世中自己证知、作证、达到后安住。[了知]：‘生已尽，梵行已立，应作已作，不再有后有。’就这样，尊者质多罗象舍利子也成为阿罗汉中的一员。

☸.....................................................................

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2566.6.4 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.1 Mahāvagga 大品 (AN 6.55-64)”

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【经名】 2.1.7 Majjhesutta 以何为中经 (AN 6.61)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Majjhesuttaṃ

以何为中经

☆ 本经大意 ➾

远离边见超越缝隙、智慧不染着中间。

☆ 离两边（法住智：灭边见） ☞

➊ 触与集 ➾ ➋ 过去未来 ➾ ➌ 乐受苦受 ➾

➍ 名色 ➾ ➎ 六入处 ➾ ➏ 身与集。

☆ 除渴爱缝（涅槃智：灭渴爱） ☞

➀ 触之灭（触与集） ➾

➁ 现在（过去未来） ➾

➂ 舍受（乐受苦受） ➾

➃ 识（名色） ➾

➄ 识（六入处） ➾

➅ 身之灭（身与集） ➾

⓻ 离边爱网、成就中道（漏尽智：灭无明）。

第一章 ✫ 法偈讨论:

61. Evaṃ me sutaṃ –

如是我闻。

ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane migadāye.

一时，世尊住在波罗奈（即今之瓦拉那西）仙人堕处之鹿野苑。

Tena kho pana samayena sambahulānaṃ therānaṃ bhikkhūnaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ

那时，众多长老比丘等，饭后托钵回来；

maṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi –

在曼陀罗圆形讲堂中，集合共坐后，发起了这样的相互谈话：

“vuttamidaṃ, āvuso, bhagavatā pārāyane metteyyapañhe –

“各位贤友！在《彼岸道品》的弥勒所问的问题中，世尊这样说：

[cūḷani. tissamitteyyamāṇavapucchā 67] “Yo ubhonte viditvāna, majjhe mantā na lippati [na limpati (ka.)];

‘凡了知两边后，以智慧不染着中间；

Taṃ brūmi mahāpurisoti, sodha sibbini [sibbani (sī. syā. kaṃ. pī.)] maccagā”ti.

我说他是大丈夫，他已越渡渴爱之缝。’

“Katamo nu kho, āvuso, eko anto,

⑴ 各位贤友！什么是第一边呢？

katamo dutiyo anto,

⑵ 什么是第二边呢？

kiṃ majjhe,

⑶ 什么是中间呢？

kā sibbinī”ti?

⑷ 什么是缝线（比喻渴爱）呢？”

第二章 ✫ 各自解说:

第一节 ❦ 六触与爱缝:

Evaṃ vutte aññataro bhikkhu there bhikkhū etadavoca –

这样说时，有一位比丘，告诉长老比丘们说：

“phasso kho, āvuso, eko anto,

“各位贤友！⑴ 触是第一边；

phassasamudayo dutiyo anto,

⑵ 触的集起是第二边；

phassanirodho majjhe,

⑶ 触的灭尽是中间；

taṇhā sibbinī;

⑷ 渴爱是缝线。

taṇhā hi naṃ sibbati tassa tasseva bhavassa abhinibbattiyā.

因为渴爱缝合了导致各种后有的再生。因此，它（渴爱）是缝线。

Ettāvatā kho, āvuso, bhikkhu

各位贤友！比丘如此这般──

abhiññeyyaṃ abhijānāti,

⑸ 应证知者，他已证知（苦灭圣谛）；

pariññeyyaṃ parijānāti,

⑹ 应遍知者，他已遍知（苦圣谛）；

abhiññeyyaṃ abhijānanto [abhijānitvā (ka.)]

当他证知了应证知者；

pariññeyyaṃ parijānanto [parijānitvā (ka.)]

当他遍知了应遍知者；

diṭṭheva dhamme dukkhassantakaro hotī”ti.

⑺ 就在此生（现法），成为苦的终结者。”

第二节 ❦ 三时与爱缝:

Evaṃ vutte aññataro bhikkhu there bhikkhū etadavoca –

这样说时，有一位比丘，告诉长老比丘们说：

“atītaṃ kho, āvuso, eko anto,

“各位贤友！⑴ 过去是第一边；

anāgataṃ dutiyo anto,

⑵ 未来是第二边；

paccuppannaṃ majjhe,

⑶ 现在是中间；

taṇhā sibbinī;

⑷ 渴爱是缝线。

taṇhā hi naṃ sibbati tassa tasseva bhavassa abhinibbattiyā.

因为渴爱缝合了导致各种后有的再生。因此，它（渴爱）是缝线。

Ettāvatā kho, āvuso, bhikkhu

各位贤友！比丘如此这般──

abhiññeyyaṃ abhijānāti,

⑸ 应证知者，他已证知（苦灭圣谛）；

pariññeyyaṃ parijānāti,

⑹ 应遍知者，他已遍知（苦圣谛）；

abhiññeyyaṃ abhijānanto,

当他证知了应证知者；

pariññeyyaṃ parijānanto

当他遍知了应遍知者；

diṭṭheva dhamme dukkhassantakaro hotī”ti.

⑺ 就在此生（现法），成为苦的终结者。”

第三节 ❦ 三受与爱缝:

Evaṃ vutte aññataro bhikkhu there bhikkhū etadavoca –

这样说时，有一位比丘，告诉长老比丘们说：

“sukhā, āvuso, vedanā eko anto,

“各位贤友！⑴ 乐受是第一边；

dukkhā vedanā dutiyo anto,

⑵ 苦受是第二边；

adukkhamasukhā vedanā majjhe,

⑶ 不苦不乐受是中间；

taṇhā sibbinī;

⑷ 渴爱是缝线。

taṇhā hi naṃ sibbati tassa tasseva bhavassa abhinibbattiyā.

因为渴爱缝合了导致各种后有的再生。因此，它（渴爱）是缝线。

Ettāvatā kho, āvuso, bhikkhu

各位贤友！比丘如此这般──

abhiññeyyaṃ abhijānāti,

⑸ 应证知者，他已证知（苦灭圣谛）；

pariññeyyaṃ parijānāti,

⑹ 应遍知者，他已遍知（苦圣谛）；

abhiññeyyaṃ abhijānanto,

当他证知了应证知者；

pariññeyyaṃ parijānanto

当他遍知了应遍知者；

diṭṭheva dhamme dukkhassantakaro hotī”ti.

⑺ 就在此生（现法），成为苦的终结者。”

第四节 ❦ 识名色与爱缝:

Evaṃ vutte aññataro bhikkhu there bhikkhū etadavoca –

这样说时，有一位比丘，告诉长老比丘们说：

“nāmaṃ kho, āvuso, eko anto,

“各位贤友！⑴ 名是第一边；

rūpaṃ dutiyo anto,

⑵ 色是第二边；

viññāṇaṃ majjhe,

⑶ 识是中间；

taṇhā sibbinī;

⑷ 渴爱是缝线。

taṇhā hi naṃ sibbati tassa tasseva bhavassa abhinibbattiyā.

因为渴爱缝合了导致各种后有的再生。因此，它（渴爱）是缝线。

Ettāvatā kho, āvuso, bhikkhu

各位贤友！比丘如此这般──

abhiññeyyaṃ abhijānāti,

⑸ 应证知者，他已证知（苦灭圣谛）；

pariññeyyaṃ parijānāti,

⑹ 应遍知者，他已遍知（苦圣谛）；

abhiññeyyaṃ abhijānanto

当他证知了应证知者；

pariññeyyaṃ parijānanto

当他遍知了应遍知者；

diṭṭheva dhamme dukkhassantakaro hotī”ti.

⑺ 就在此生（现法），成为苦的终结者。”

第五节 ❦ 内外处与爱缝:

Evaṃ vutte aññataro bhikkhu there bhikkhū etadavoca –

➎ 这样说时，有一位比丘，告诉长老比丘们说：

“cha kho, āvuso, ajjhattikāni āyatanāni eko anto,

“各位贤友！⑴ 内六处是第一边；

cha bāhirāni āyatanāni dutiyo anto,

⑵ 外六处是第二边；

viññāṇaṃ majjhe,

⑶ 识是中间；

taṇhā sibbinī;

⑷ 渴爱是缝线。

taṇhā hi naṃ sibbati tassa tasseva bhavassa abhinibbattiyā.

因为渴爱缝合了导致各种后有的再生。因此，它（渴爱）是缝线。

Ettāvatā kho āvuso, bhikkhu

各位贤友！比丘如此这般──

abhiññeyyaṃ abhijānāti,

⑸ 应证知者，他已证知（苦灭圣谛）；

pariññeyyaṃ parijānāti,

⑹ 应遍知者，他已遍知（苦圣谛）；

abhiññeyyaṃ abhijānanto

当他证知了应证知者；

pariññeyyaṃ parijānanto

当他遍知了应遍知者；

diṭṭheva dhamme dukkhassantakaro hotī”ti.

⑺ 就在此生（现法），成为苦的终结者。”

第六节 ❦ 有身见与爱缝:

Evaṃ vutte aññataro bhikkhu there bhikkhū etadavoca –

➏ 这样说时，有一位比丘，告诉长老比丘们说：

“sakkāyo kho, āvuso, eko anto,

“各位贤友！⑴ 有身是第一边；

sakkāyasamudayo dutiyo anto,

⑵ 有身的集起是第二边；

sakkāyanirodho majjhe,

⑶ 有身的灭尽是中间；

taṇhā sibbinī;

⑷ 渴爱是缝线。

taṇhā hi naṃ sibbati tassa tasseva bhavassa abhinibbattiyā.

因为渴爱缝合了导致各种后有的再生。因此，它（渴爱）是缝线。

Ettāvatā kho, āvuso, bhikkhu

各位贤友！比丘如此这般──

abhiññeyyaṃ abhijānāti,

⑸ 应证知者，他已证知（苦灭圣谛）；

pariññeyyaṃ parijānāti,

⑹ 应遍知者，他已遍知（苦圣谛）；

abhiññeyyaṃ abhijānanto

当他证知了应证知者；

pariññeyyaṃ parijānanto

当他遍知了应遍知者；

[sabbatthapi evameva dissati] diṭṭheva dhamme dukkhassantakaro hotī”ti.

⑺ 就在此生（现法），成为苦的终结者。”

第三章 ✫ 世尊总结:

Evaṃ vutte aññataro bhikkhu there bhikkhū etadavoca –

这样说时，有一位比丘，告诉长老比丘们说：

“byākataṃ kho, āvuso, amhehi sabbeheva yathāsakaṃ paṭibhānaṃ.

“各位贤友！我们所有人都已根据各自的辩才作了解答。

Āyāmāvuso, yena bhagavā tenupasaṅkamissāma;

各位贤友！我们走吧，去世尊那里；

upasaṅkamitvā bhagavato etamatthaṃ ārocessāma.

去了之后，将此事禀告世尊。

Yathā no bhagavā byākarissati tathā naṃ dhāressāmā”ti.

世尊如何为我们解答，我们就如何受持。”

“Evamāvuso”ti kho therā bhikkhū tassa bhikkhuno paccassosuṃ.

长老比丘们回答那位比丘：“好的，贤友。”

Atha kho therā bhikkhū yena bhagavā tenupasaṅkamiṃsu;

于是，长老比丘们去到世尊那里。

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu.

到了之后，顶礼世尊，坐在一旁，

Ekamantaṃ nisinnā kho therā bhikkhū

坐在一旁的长老比丘们，

yāvatako ahosi sabbeheva saddhiṃ kathāsallāpo,

将他们所有的讨论，

taṃ sabbaṃ bhagavato ārocesuṃ.

全部禀告了世尊。

“Kassa nu kho, bhante, subhāsitan”ti?

“大德！谁说的是善说呢？”

“Sabbesaṃ vo, bhikkhave, subhāsitaṃ pariyāyena,

“诸比丘！从某个角度来说，你们所有人的话都是善说。

api ca yaṃ mayā sandhāya bhāsitaṃ pārāyane metteyyapañhe –

然而，我针对《彼岸道品》的弥勒所问问题中所说的：

“Yo ubhonte viditvāna, majjhe mantā na lippati;

‘凡了知两边后，以智慧不染着中间；

Taṃ brūmi mahāpurisoti, sodha sibbinimaccagā”ti.

我说他是大丈夫，他已越渡渴爱之缝。’

“Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti.

“你们谛听，好好作意！我将要说。”

“Evaṃ, bhante”ti kho therā bhikkhū bhagavato paccassosuṃ.

长老比丘们回答世尊：“是的，大德。”

第一节 ❦ 应观六触与爱缝:

Bhagavā etadavoca –

世尊说了这番话：

“phasso kho, bhikkhave, eko anto,

“诸比丘！⑴ 触是第一边；

phassasamudayo dutiyo anto,

⑵ 触的集起是第二边；

phassanirodho majjhe,

⑶ 触的灭尽是中间；

taṇhā sibbinī;

⑷ 渴爱是缝线。

taṇhā hi naṃ sibbati tassa tasseva bhavassa abhinibbattiyā.

因为渴爱缝合了导致各种后有的再生。因此，它（渴爱）是缝线。

Ettāvatā kho, bhikkhave, bhikkhu

诸比丘！比丘如此这般──

abhiññeyyaṃ abhijānāti,

⑸ 应证知者，他已证知（苦灭圣谛）；

pariññeyyaṃ parijānāti,

⑹ 应遍知者，他已遍知（苦圣谛）；

abhiññeyyaṃ abhijānanto

当他证知了应证知者；

pariññeyyaṃ parijānanto

当他遍知了应遍知者；

diṭṭheva dhamme dukkhassantakaro hotī”ti.

⑺ 就在此生（现法），成为苦的终结者。”

Sattamaṃ.

以何为中经 ～大品‧第七经终

～《增支部经典‧六集‧五十经篇之二‧大品‧Majjhesutta 以何为中经》(AN 6.61)

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.1 Mahāvagga 大品 (AN 6.55-64)”

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【经名】 2.1.8 Purisindriyañāṇasutta 知人根智 (AN 6.62)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Purisindriyañāṇasuttaṃ

62. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena daṇḍakappakaṃ nāma kosalānaṃ nigamo tadavasari. Atha kho bhagavā maggā okkamma aññatarasmiṃ rukkhamūle paññatte āsane nisīdi. Te ca bhikkhū daṇḍakappakaṃ pavisiṃsu āvasathaṃ pariyesituṃ.

Atha kho āyasmā ānando sambahulehi bhikkhūhi saddhiṃ yena aciravatī nadī tenupasaṅkami gattāni parisiñcituṃ. Aciravatiyā nadiyā gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno. Atha kho aññataro bhikkhu yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ etadavoca – “kiṃ nu kho, āvuso ānanda, sabbaṃ cetaso samannāharitvā nu kho devadatto bhagavatā byākato – ‘āpāyiko devadatto nerayiko kappaṭṭho atekiccho’ti [cūḷava. 348; a. ni. 8.7 passitabbaṃ], udāhu kenacideva pariyāyenā’ti? “Evaṃ kho panetaṃ, āvuso, bhagavatā byākatan”ti.

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – “idhāhaṃ, bhante, sambahulehi bhikkhūhi saddhiṃ yena aciravatī nadī tenupasaṅkamiṃ gattāni parisiñcituṃ. Aciravatiyā nadiyā gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsiṃ gattāni pubbāpayamāno. Atha kho, bhante, aññataro bhikkhu yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ etadavoca – ‘kiṃ nu kho, āvuso, ānanda sabbaṃ cetaso samannāharitvā nu kho devadatto bhagavatā byākato – āpāyiko devadatto nerayiko kappaṭṭho atekicchoti, udāhu kenacideva pariyāyenā’ti? Evaṃ vutte ahaṃ, bhante, taṃ bhikkhuṃ etadavocaṃ – ‘evaṃ kho panetaṃ, āvuso, bhagavatā byākatan’”ti.

“So vā [so ca (syā.)] kho, ānanda, bhikkhu navo bhavissati acirapabbajito, thero vā pana bālo abyatto. Kathañhi nāma yaṃ mayā ekaṃsena byākataṃ tattha dvejjhaṃ āpajjissati! Nāhaṃ, ānanda, aññaṃ ekapuggalampi samanupassāmi, yo evaṃ mayā sabbaṃ cetaso samannāharitvā byākato, yathayidaṃ devadatto. Yāvakīvañcāhaṃ, ānanda, devadattassa vālaggakoṭinittudanamattampi sukkadhammaṃ addasaṃ; neva tāvāhaṃ devadattaṃ byākāsiṃ – ‘āpāyiko devadatto nerayiko kappaṭṭho atekiccho’ti. Yato ca kho ahaṃ, ānanda, devadattassa vālaggakoṭinittudanamattampi sukkadhammaṃ na addasaṃ; athāhaṃ devadattaṃ byākāsiṃ – ‘āpāyiko devadatto nerayiko kappaṭṭho atekiccho’ti.

“Seyyathāpi, ānanda, gūthakūpo sādhikaporiso pūro gūthassa samatittiko. Tatra puriso sasīsako nimuggo assa. Tassa kocideva puriso uppajjeyya atthakāmo hitakāmo yogakkhemakāmo tamhā gūthakūpā uddharitukāmo. So taṃ gūthakūpaṃ samantānuparigacchanto neva passeyya tassa purisassa vālaggakoṭinittudanamattampi gūthena amakkhitaṃ, yattha taṃ gahetvā uddhareyya. Evamevaṃ kho ahaṃ, ānanda, yato devadattassa vālaggakoṭinittudanamattampi sukkadhammaṃ na addasaṃ; athāhaṃ devadattaṃ byākāsiṃ – ‘āpāyiko devadatto nerayiko kappaṭṭho atekiccho’ti. Sace tumhe, ānanda, suṇeyyātha tathāgatassa purisindriyañāṇāni vibhajissāmī”ti [vibhajantassāti (sī. syā. pī.)]?

“Etassa, bhagavā, kālo; etassa, sugata, kālo yaṃ bhagavā purisindriyañāṇāni vibhajeyya. Bhagavato sutvā bhikkhū dhāressantī”ti. “Tenahānanda, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Bhagavā etadavoca –

“Idhāhaṃ, ānanda, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi – ‘imassa kho puggalassa kusalā dhammā antarahitā, akusalā dhammā sammukhībhūtā. Atthi ca khvassa kusalamūlaṃ asamucchinnaṃ, tamhā tassa kusalā kusalaṃ pātubhavissati. Evamayaṃ puggalo āyatiṃ aparihānadhammo bhavissatī’ti. Seyyathāpi, ānanda, bījāni akhaṇḍāni apūtīni avātātapahatāni sāradāni sukhasayitāni sukhette suparikammakatāya bhūmiyā nikkhittāni. Jāneyyāsi tvaṃ, ānanda, imāni bījāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjissantī”ti? “Evaṃ, bhante”. “Evamevaṃ kho ahaṃ, ānanda, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi – ‘imassa kho puggalassa kusalā dhammā antarahitā, akusalā dhammā sammukhībhūtā. Atthi ca khvassa kusalamūlaṃ asamucchinnaṃ, tamhā tassa kusalā kusalaṃ pātubhavissati. Evamayaṃ puggalo āyatiṃ aparihānadhammo bhavissatī’ti. Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṃ cetasā ceto paricca viditaṃ hoti. Evampi kho, ānanda, tathāgatassa āyatiṃ dhammasamuppādo cetasā ceto paricca vidito hoti.

“Idha panāhaṃ, ānanda, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi – ‘imassa kho puggalassa akusalā dhammā antarahitā, kusalā dhammā sammukhībhūtā. Atthi ca khvassa akusalamūlaṃ asamucchinnaṃ, tamhā tassa akusalā akusalaṃ pātubhavissati. Evamayaṃ puggalo āyatiṃ parihānadhammo bhavissatī’ti. Seyyathāpi, ānanda, bījāni akhaṇḍāni apūtīni avātātapahatāni sāradāni sukhasayitāni puthusilāya nikkhittāni. Jāneyyāsi tvaṃ, ānanda, nayimāni bījāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjissantī”ti? “Evaṃ, bhante”. “Evamevaṃ kho ahaṃ, ānanda, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi – ‘imassa kho puggalassa akusalā dhammā antarahitā, kusalā dhammā sammukhībhūtā. Atthi ca khvassa akusalamūlaṃ asamucchinnaṃ, tamhā tassa akusalā akusalaṃ pātubhavissati. Evamayaṃ puggalo āyatiṃ parihānadhammo bhavissatī’ti. Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṃ cetasā ceto paricca viditaṃ hoti. Evampi kho, ānanda, tathāgatassa āyatiṃ dhammasamuppādo cetasā ceto paricca vidito hoti.

“Idha panāhaṃ, ānanda, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi – ‘natthi imassa puggalassa vālaggakoṭinittudanamattopi sukko dhammo, samannāgatoyaṃ puggalo ekantakāḷakehi akusalehi dhammehi, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissatī’ti. Seyyathāpi, ānanda, bījāni khaṇḍāni pūtīni vātātapahatāni sukhette suparikammakatāya bhūmiyā nikkhittāni. Jāneyyāsi tvaṃ, ānanda, nayimāni bījāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjissantī”ti? “Evaṃ, bhante”. “Evamevaṃ kho ahaṃ, ānanda, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi – ‘natthi imassa puggalassa vālaggakoṭinittudanamattopi sukko dhammo, samannāgatoyaṃ puggalo ekantakāḷakehi akusalehi dhammehi, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjissatī’ti. Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṃ cetasā ceto paricca viditaṃ hoti. Evampi kho, ānanda, tathāgatassa āyatiṃ dhammasamuppādo cetasā ceto paricca vidito hotī”ti.

Evaṃ vutte āyasmā ānando bhagavantaṃ etadavoca – “sakkā nu kho, bhante, imesaṃ tiṇṇaṃ puggalānaṃ aparepi tayo puggalā sappaṭibhāgā paññāpetun”ti? “Sakkā, ānandā”ti bhagavā avoca – “idhāhaṃ, ānanda, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi – ‘imassa kho puggalassa kusalā dhammā antarahitā, akusalā dhammā sammukhībhūtā. Atthi ca khvassa kusalamūlaṃ asamucchinnaṃ, tampi sabbena sabbaṃ samugghātaṃ gacchati. Evamayaṃ puggalo āyatiṃ parihānadhammo bhavissatī’ti. Seyyathāpi, ānanda, aṅgārāni ādittāni sampajjalitāni sajotibhūtāni puthusilāya nikkhittāni. Jāneyyāsi tvaṃ, ānanda, nayimāni aṅgārāni vuddhiṃ virūḷhiṃ vepullaṃ āpajjissantī”ti? “Evaṃ, bhante”. “Seyyathāpi vā pana, ānanda, sāyanhasamayaṃ [sāyanhasamaye (syā. ka.)] sūriye ogacchante, jāneyyāsi tvaṃ, ānanda, āloko antaradhāyissati andhakāro pātubhavissatī”ti? “Evaṃ, bhante”. “Seyyathāpi vā, panānanda, abhido addharattaṃ bhattakālasamaye, jāneyyāsi tvaṃ, ānanda, āloko antarahito andhakāro pātubhūto”ti? “Evaṃ, bhante”. “Evamevaṃ kho ahaṃ, ānanda, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi – ‘imassa kho puggalassa kusalā dhammā antarahitā, akusalā dhammā sammukhībhūtā. Atthi ca khvassa kusalamūlaṃ asamucchinnaṃ, tampi sabbena sabbaṃ samugghātaṃ gacchati. Evamayaṃ puggalo āyatiṃ parihānadhammo bhavissatī’ti. Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṃ cetasā ceto paricca viditaṃ hoti. Evampi kho, ānanda, tathāgatassa āyatiṃ dhammasamuppādo cetasā ceto paricca vidito hoti.

“Idha panāhaṃ, ānanda, ekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi – ‘imassa kho puggalassa akusalā dhammā antarahitā, kusalā dhammā sammukhībhūtā. Atthi ca khvassa akusalamūlaṃ asamucchinnaṃ, tampi sabbena sabbaṃ samugghātaṃ gacchati. Evamayaṃ puggalo āyatiṃ aparihānadhammo bhavissatī’ti. Seyyathāpi, ānanda, aṅgārāni ādittāni sampajjalitāni sajotibhūtāni sukkhe tiṇapuñje vā kaṭṭhapuñje vā nikkhittāni. Jāneyyāsi tvaṃ, ānanda, imāni aṅgārāni vuḍḍhiṃ virūḷhiṃ vepullaṃ āpajjissantī”ti? “Evaṃ, bhante”. “Seyyathāpi vā panānanda, rattiyā paccūsasamayaṃ [rattipaccūsasamaye (ka.)] sūriye uggacchante, jāneyyāsi tvaṃ, ānanda, andhakāro antaradhāyissati, āloko pātubhavissatī”ti? “Evaṃ, bhante”. “Seyyathāpi vā panānanda, abhido majjhanhike bhattakālasamaye, jāneyyāsi tvaṃ, ānanda, andhakāro antarahito āloko pātubhūto”ti? “Evaṃ, bhante”. “Evamevaṃ kho ahaṃ, ānanda, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi – ‘imassa kho puggalassa akusalā dhammā antarahitā, kusalā dhammā sammukhībhūtā. Atthi ca khvassa akusalamūlaṃ asamucchinnaṃ, tampi sabbena sabbaṃ samugghātaṃ gacchati. Evamayaṃ puggalo āyatiṃ aparihānadhammo bhavissatī’ti. Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṃ cetasā ceto paricca viditaṃ hoti. Evampi kho, ānanda, tathāgatassa āyatiṃ dhammasamuppādo cetasā ceto paricca vidito hoti.

“Idha panāhaṃ, ānanda, ekaccaṃ puggalaṃ cetasā ceto paricca pajānāmi – ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi – ‘natthi imassa puggalassa vālaggakoṭinittudanamattopi akusalo dhammo, samannāgatoyaṃ puggalo ekantasukkehi anavajjehi dhammehi, diṭṭheva dhamme parinibbāyissatī’ti. Seyyathāpi, ānanda, aṅgārāni sītāni nibbutāni sukkhe tiṇapuñje vā kaṭṭhapuñje vā nikkhittāni. Jāneyyāsi tvaṃ, ānanda, nayimāni aṅgārāni vuḍḍhiṃ virūḷhiṃ vepullaṃ āpajjissantī”ti? “Evaṃ, bhante”. “Evamevaṃ kho ahaṃ, ānanda, idhekaccaṃ puggalaṃ evaṃ cetasā ceto paricca pajānāmi – ‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. Tamenaṃ aparena samayena evaṃ cetasā ceto paricca pajānāmi – ‘natthi imassa puggalassa vālaggakoṭinittudanamattopi akusalo dhammo, samannāgatoyaṃ puggalo ekantasukkehi anavajjehi dhammehi, diṭṭheva dhamme parinibbāyissatī’ti. Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṃ cetasā ceto paricca viditaṃ hoti. Evampi kho, ānanda, tathāgatassa āyatiṃ dhammasamuppādo cetasā ceto paricca vidito hoti.

“Tatrānanda, ye te purimā tayo puggalā tesaṃ tiṇṇaṃ puggalānaṃ eko aparihānadhammo, eko parihānadhammo, eko āpāyiko nerayiko. Tatrānanda, yeme pacchimā tayo puggalā imesaṃ tiṇṇaṃ puggalānaṃ eko parihānadhammo, eko aparihānadhammo, eko parinibbānadhammo”ti. Aṭṭhamaṃ.

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六十二 知人根智

一 我是这样听说的：有一个时候，世尊在拘萨罗国游行，与众多比丘僧众一起来到了一个叫做檀荼迦波迦的市镇。那时，世尊离开道路，在路边一棵树下铺设好的座位上坐了下来。而那些比丘们则进入檀荼迦波迦镇寻找住处。当时，尊者阿难和许多比丘一起，为了清洗身体前往阿致罗筏底河。在阿致罗筏底河洗浴完毕后，上岸来，只穿着一件衣，站着晾干身体。

二 这时，有一位比丘，来到尊者阿难那里，到了之后，对尊者阿难说：‘贤友阿难！世尊曾经记说提婆达多，说提婆达多是去往恶处者，堕入地狱，要经历一劫，不可救治。’世尊说这话是完全凭自己的心了知后说的呢？还是通过其他某种途径（知道的）呢？”［阿难说］：“贤友！世尊就是这样记说的。”

三 那时，尊者阿难去到世尊那里，到了之后，顶礼世尊，坐在一边。坐在一边的尊者阿难对世尊说：“世尊！我和许多比丘一起，为了清洗身体，前往那阿致罗筏底河。在阿致罗筏底河洗浴完毕后，上岸来，只穿着一件衣，站着晾干身体。大德！那时，有一位比丘，来到我这里，来了之后对我说：‘贤友阿难！世尊授记说提婆达多，说提婆达多是去往恶处者，堕入地狱，要经历一劫，不可救治。’世尊说这话是完全凭自己的心了知后说的呢？还是通过其他某种途径（知道的）呢？’大德！他这样说时，我对那位比丘说：‘贤友！世尊就是这样记说的。’”

“阿难！那个比丘要么是刚出家不久的新学比丘，要么就是愚昧无知的长老比丘。我明确记说的事情，怎么会有模棱两可的道理呢？阿难！我没有发现其他任何一个人，像我对提婆达多这样，是完全通过心的遍知来记说的。阿难！只要我还能在提婆达多身上看到哪怕像发尖针刺那么一点点的善法，我就不会记说提婆达多：‘提婆达多是去往恶处者，堕入地狱，要经历一劫，不可救治。’然而，阿难！正因为我在提婆达多身上连发尖针刺那么一点点的善法都看不到了，所以我才记说提婆达多：‘提婆达多是去往恶处者，堕入地狱，要经历一劫，不可救治。’

阿难！譬如有一个超过一人高的粪坑，粪便满满地填充到边缘。有个人掉进里面，连头都沉下去了。有某个想帮助他、想让他得益、想让他安稳、想把他从粪坑里救出来的人出现了。那个人绕着粪坑周围走，却找不到那个落水之人身上哪怕像发尖针刺那么一点点没有沾染粪便的地方，可以抓住那里把他拉上来。正是这样，阿难！因为我看不到提婆达多身上有像发尖针刺那么一点点的善法，所以我记说提婆达多：‘提婆达多是去往恶处者，堕入地狱，要经历一劫，不可救治。’阿难！你们应该听我来解说如来的知人根智。”

“世尊！现在正是时候。善逝！现在正是时候。请世尊分别解说知人根智，比丘们听闻世尊的[所说]后，将能铭记受持。”“那么，阿难，仔细听，好好地放在心上！我将要说了。”尊者阿难回答世尊：“是的，大德！”世尊说道：

三 “阿难！在这里，我以心了知心，知道某一类人：‘这个人心中存在善法，也存在不善法。’过了一段时间后，我再以心了知心，知道：‘这个人的善法消失了，不善法显现了出来。但是，他的善根还没有断绝，因此他的善法将会从那善根中重新生起。这样，这个人将来会是属于不退转法的人。’阿难！譬如有些种子，没有破损、没有腐烂、没有被风吹日晒损坏，是饱满的、妥善保存的，播撒在良田里——在经过良好耕耘整治的土地上。阿难！你是否知道这些种子将会增长、发芽、繁茂呢？”“是的，大德！”

“阿难！正是这样，在这里，我以心了知心，知道某一类人：‘这个人心中存在善法，也存在不善法。’过了一段时间后，我再以心了知心，知道：‘这个人的善法消失了，不善法显现了出来。但是，他的善根还没有断绝，因此他的善法将会从那善根中重新生起。这样，这个人将来会是属于不退转法的人。’阿难！像这样，如来以心了知心，了知了这个人。再者，阿难！像这样，如来以心了知心，了知了人的根器（或根性）。再者，阿难！像这样，如来以心了知心，了知了未来法升起的轨迹。

四 再者，阿难！在这里，我以心了知心，知道某一类人：‘这个人心中存在善法，也存在不善法。’过了一段时间后，我再以心了知心，知道：‘这个人的不善法消失了，善法显现了出来。但是，他的不善根还没有断绝，因此他的不善法将会从那不善根中重新生起。这样，这个人将来会是属于退转法的人。’阿难！譬如有些种子，没有破损、没有腐烂、没有被风吹日晒损坏，是饱满的、妥善保存的，但却播撒在一块大石头上。阿难！你是否知道这些种子将不会增长、发芽、繁茂呢？”“是的，大德！”“阿难！正是这样，在这里，我以心了知心，知道某一类人：‘这个人心中存在善法，也存在不善法。’过了一段时间后，我再以心了知心，知道：‘这个人的不善法消失了，善法显现了出来。但是，他的不善根还没有断绝，因此他的不善法将会从那不善根中重新生起。这样，这个人将来会是属于退转法的人。’阿难！像这样，如来以心了知心，了知了这个人。再者，阿难！像这样，如来以心了知心，了知了人的根器。再者，阿难！像这样，如来以心了知心，了知了未来法升起的轨迹。

五 再者，阿难！在这里，我以心了知心，知道某一类人：‘这个人心中存在善法，也存在不善法。’过了一段时间后，我再以心了知心，知道：‘这个人连发尖针刺那么一点点的善法都没有了，这个人完全具备了纯粹黑暗的不善法，身体败坏、死亡之后，将会投生到恶处、恶趣、险难处、地狱之中。’阿难！譬如有些种子，是破损的、腐烂的、被风吹日晒损坏了的，播撒在良田里——在经过良好耕耘整治的土地上。阿难！你是否知道这些种子将不会增长、发芽、繁茂呢？”“是的，大德！”“阿难！正是这样，在这里，我以心了知心，知道某一类人：‘这个人心中存在善法，也存在不善法。’过了一段时间后，我再以心了知心，知道：‘这个人连发尖针刺那么一点点的善法都没有了，这个人完全具备了纯粹黑暗的不善法，身体败坏、死亡之后，将会投生到恶处、恶趣、险难处、地狱之中。’阿难！像这样，如来以心了知心，了知了这个人。再者，阿难！像这样，如来以心了知心，了知了人的根器。再者，阿难！像这样，如来以心了知心，了知了未来法升起的轨迹。”

听完这些话，尊者阿难对世尊说：“大德！除了这三类人之外，是否还能施设出与之相对应的另外三类人呢？”“阿难！能。”世尊说道：

六 “阿难！在这里，我以心了知心，知道某一类人：‘这个人心中存在善法，也存在不善法。’过了一段时间后，我再以心了知心，知道：‘这个人的善法消失了，不善法显现了出来。但是，他的善根还没有（完全）断绝，然而它正在被彻底根除。这样，这个人将来会是属于退转法的人。’阿难！譬如有些燃烧着的、炽热的、带着火焰的木炭，被放在一块大石头上。阿难！你是否知道这些燃烧的木炭将不会（继续）增加、变旺、扩大呢？”“是的，大德！”“阿难！又譬如，在傍晚日落的时候，阿难！你是否知道光明将会消失，黑暗将会出现呢？”“是的，大德！”“阿难！又譬如，在临近午夜用餐时，阿难！你是否知道光明已经消失，黑暗已经出现了呢？”“是的，大德！”“阿难！正是这样，在这里，我以心了知心，知道某一类人：‘这个人心中存在善法，也存在不善法。’过了一段时间后，我再以心了知心，知道：‘这个人的善法消失了，不善法生起了。但是，他的善根还没有（完全）断绝，然而它正在被彻底根除。这样，这个人将来会是属于退转法的人。’阿难！像这样，如来以心了知心，了知了这个人。再者，阿难！像这样，如来以心了知心，了知了人的根器。再者，阿难！像这样，如来以心了知心，了知了未来法升起的轨迹。

七 再者，阿难！在这里，我以心了知心，知道某一类人：‘这个人心中存在善法，也存在不善法。’过了一段时间后，我再以心了知心，知道：‘这个人的不善法消失了，善法显现了出来。但是，他的不善根还没有（完全）断绝，然而它正在被彻底根除。这样，这个人将来会是属于不退转法的人。’阿难！譬如有些燃烧着的、炽热的、带着火焰的木炭，被放在干草堆或木柴堆上。阿难！你是否知道这些燃烧的木炭将会增加、变旺、扩大呢？”“是的，大德！”“阿难！又譬如，在黎明时分，太阳升起的时候，阿难！你是否知道黑暗将会消失，光明将会出现呢？”“是的，大德！”“阿难！又譬如，在临近正午用餐时，阿难！你是否知道黑暗已经消失，光明已经出现了呢？”“是的，大德！”“阿难！正是这样，在这里，我以心了知心，知道某一类人：‘这个人心中存在善法，也存在不善法。’过了一段时间后，我再以心了知心，知道：‘这个人的不善法消失了，善法显现了出来。但是，他的不善根还没有（完全）断绝，然而它正在被彻底根除。这样，这个人将来会是属于不退转法的人。’阿难！像这样，如来以心了知心，了知了这个人。再者，阿难！像这样，如来以心了知心，了知了人的根器。再者，阿难！像这样，如来以心了知心，了知了未来法升起的轨迹。

八 再者，阿难！在这里，我以心了知心，知道某一类人：‘这个人心中存在善法，也存在不善法。’过了一段时间后，我再以心了知心，知道：‘这个人连发尖针刺那么一点点的不善法都没有了，这个人完全具备了纯粹洁白、无过失的法，将在现世（这一生）中证入圆满的寂灭（般涅槃）。’阿难！譬如有些已经冷却、熄灭了的木炭，被放在干草堆或木柴堆上。阿难！你是否知道这些木炭将不会（燃烧）增加、变旺、扩大呢？”“是的，大德！”“阿难！正是这样，在这里，我以心了知心，知道某一类人：‘这个人心中存在善法，也存在不善法。’过了一段时间后，我以心了知心，知道：‘这个人连发尖针刺那么一点点的不善法都没有了。这个人完全具备了纯粹洁白、无过失的法，将在现世（这一生）中证入圆满的寂灭（般涅槃）。’阿难！像这样，如来以心了知心，了知了这个人。再者，阿难！像这样，如来以心了知心，了知了人的根器。再者，阿难！像这样，如来以心了知心，了知了未来法升起的轨迹。

阿难！总的来说，前面（所说的）三类人中，一类是属于不退转法的人，一类是属于退转法的人，一类是堕入地狱的人。阿难！总的来说，后面（所说的）三类人中，一类是属于退转法的人，一类是属于不退转法的人，［另一类］是证入般涅槃法的人。”

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2565.8.12 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.1 Mahāvagga 大品 (AN 6.55-64)”

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【经名】 2.1.9 Nibbedhikasutta 决择法经 (AN 6.63)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Nibbedhikasuttaṃ

决择法经

☆ 六种决择智慧法门（六种择灭无为） ➾ ① 关于欲望的决择智慧法门；② 关于感受的决择智慧法门；③ 关于想法的决择智慧法门；④ 关于烦恼的决择智慧法门；⑤ 关于业的决择智慧法门；⑥ 关于苦的决择智慧法门。

☆ 关于欲望的决择智慧法门 ➾ ⓵ 应当了知欲望，⓶ 应当了知欲望的生起因缘，⓷ 应当了知欲望的差别，⓸ 应当了知欲望的果报，⓹ 应当了知欲望的止息，⓺ 应当了知导向欲望止息的实践之道。

☆ 关于感受的决择智慧法门 ➾ ⓵ 应当了知感受，⓶ 应当了知感受的生起因缘，⓷ 应当了知感受的差别，⓸ 应当了知感受的果报，⓹ 应当了知感受的止息，⓺ 应当了知导向感受止息的实践之道。

☆ 关于想法的决择智慧法门 ➾ ⓵ 应当了知想法，⓶ 应当了知想法的生起因缘，⓷ 应当了知想法的差别，⓸ 应当了知想法的果报，⓹ 应当了知想法的止息，⓺ 应当了知导向想法止息的实践之道。

☆ 关于烦恼的决择智慧法门 ➾ ⓵ 应当了知烦恼（漏），⓶ 应当了知烦恼的生起因缘，⓷ 应当了知烦恼的差别，⓸ 应当了知烦恼的果报，⓹ 应当了知烦恼的止息，⓺ 应当了知导向烦恼止息的实践之道。

☆ 关于业的决择智慧法门 ➾ ⓵ 应当了知业，⓶ 应当了知业的生起因缘，⓷ 应当了知业的差别，⓸ 应当了知业的果报，⓹ 应当了知业的止息，⓺ 应当了知导向业止息的实践之道。

☆ 关于苦的决择智慧法门 ➾ ⓵ 应当了知苦，⓶ 应当了知苦的生起因缘，⓷ 应当了知苦的差别，⓸ 应当了知苦的果报，⓹ 应当了知苦的止息，⓺ 应当了知导向苦止息的实践之道。

☆ 六种择灭无为的殊胜修行之道 ➾ 心 法师 整理于 佛历2564.6.14

择灭无为决择慧36法：

❶ 苦圣谛的定义；

❷ 集圣谛的缘起；

❸ 种类的差别；

❹ 果报的异熟；

❺ 灭圣谛的寂灭；

❻ 道圣谛的道迹。

㈠ 欲望决择慧：

色蕴，如眼耳鼻舌身等五种感官欲望的束缚；

对五种感官欲望束缚的接触、专注；

对于色声香味触等的五种欲望；

我慢通过贪爱欲望导致福与非福的轮回；

不再接触专注于五种欲望；

八正道寂灭对欲望的关注。

㈡ 感受决择慧：

受蕴，如苦受、乐受、不苦不乐受；

接触专注苦乐喜忧舍等五根（感受）；

有或无染污的苦、乐、舍等三受；

我慢通过感受导致福与非福的轮回；

不再专注于五根（感受）和三受；

八正道寂灭对感受的关注。

㈢ 想法决择慧：

想蕴，如色声香味触法等六种想法；

意根的接触、专注；

对于色声香味触法等六种想法；

我语（的执取）随想法而有言语和表达；

不再专注于意根和六种想法；

八正道寂灭对想法的关注。

㈣ 烦恼决择慧：

行蕴，如欲漏、有漏、无明漏（三种烦恼）；

对于四圣谛的无明；

有导致投生地狱、傍生、饿鬼、人、天之道的烦恼；

诸行通过无明导致福与非福的轮回；

对于四圣谛不再无明；

八正道寂灭无明和三种烦恼。

㈤ 业决择慧：

识蕴，如意图（思）然后以身语意再造善恶业；

身语意的接触、专注；

有招感地狱、傍生、饿鬼、人、天之道的业；

现世报、次世报、后世报；

寂灭对于意图（思业）的接触；

八正道寂灭各种业因。

㈥ 苦决择慧：

生老病死、愁悲苦忧恼、求不得、五取蕴苦；

欲爱、有爱与无有爱三种渴爱；

苦有极大、微小、缓慢消失、快速消失的不同；

愚痴迷乱于欲求、有求、梵行求等三求；

寂灭对于五取蕴的三种渴爱；

八正道寂灭苦蕴和三种渴爱。

第一品 ✫ 简介六种决择智慧法门

﹝全一卷 ➲﹞ 63. “Nibbedhikapariyāyaṃ vo, bhikkhave, dhammapariyāyaṃ desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti.

“诸比丘！我将为你们说关于（六种）决择智慧法门的教法。仔细听，好好放在心上！我说了。”

“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.

那些比丘回答世尊：“是的，大德！”

第一章 ✩ 关于欲望的决择智慧法门

Bhagavā etadavoca –

世尊说道：

“Katamo ca so, bhikkhave, nibbedhikapariyāyo dhammapariyāyo?

“诸比丘！什么是那（六种）决择智慧法门的教法呢？

Kāmā, bhikkhave, veditabbā,

诸比丘！⓵ 应当了知欲望，

kāmānaṃ nidānasambhavo veditabbo,

⓶ 应当了知欲望的生起因缘，

kāmānaṃ vemattatā veditabbā,

⓷ 应当了知欲望的差别，

kāmānaṃ vipāko veditabbo,

⓸ 应当了知欲望的果报，

kāmanirodho [kāmānaṃ nirodho (ka.) evaṃ vedanānirodho-iccādīsupi] veditabbo,

⓹ 应当了知欲望的止息，

kāmanirodhagāminī [kāmānaṃ nirodhagāminī (ka.) evaṃ vedanānirodhagāminī-iccādīsupi] paṭipadā veditabbā.

⓺ 应当了知导向欲望止息的实践之道。

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第二章 ✩ 关于感受的决择智慧法门

“Vedanā, bhikkhave, veditabbā,

诸比丘！⓵ 应当了知感受，

vedanānaṃ nidānasambhavo veditabbo,

⓶ 应当了知感受的生起因缘，

vedanānaṃ vemattatā veditabbā,

⓷ 应当了知感受的差别，

vedanānaṃ vipāko veditabbo,

⓸ 应当了知感受的果报，

vedanānirodho veditabbo,

⓹ 应当了知感受的止息，

vedanānirodhagāminī paṭipadā veditabbā.

⓺ 应当了知导向感受止息的实践之道。

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第三章 ✩ 关于想法的决择智慧法门

“Saññā, bhikkhave, veditabbā,

诸比丘！⓵ 应当了知想法（认知），

saññānaṃ nidānasambhavo veditabbo,

⓶ 应当了知想法的生起因缘，

saññānaṃ vemattatā veditabbā,

⓷ 应当了知想法的差别，

saññānaṃ vipāko veditabbo,

⓸ 应当了知想法的果报，

saññānirodho veditabbo,

⓹ 应当了知想法的止息，

saññānirodhagāminī paṭipadā veditabbā.

⓺ 应当了知导向想法止息的实践之道。

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第四章 ✩ 关于烦恼的决择智慧法门

“Āsavā, bhikkhave, veditabbā,

诸比丘！⓵ 应当了知烦恼（漏），

āsavānaṃ nidānasambhavo veditabbo,

⓶ 应当了知烦恼的生起因缘，

āsavānaṃ vemattatā veditabbā,

⓷ 应当了知烦恼的差别，

āsavānaṃ vipāko veditabbo,

⓸ 应当了知烦恼的果报，

āsavanirodho veditabbo,

⓹ 应当了知烦恼的止息，

āsavanirodhagāminī paṭipadā veditabbā.

⓺ 应当了知导向烦恼止息的实践之道。

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第五章 ✩ 关于业的决择智慧法门

“Kammaṃ, bhikkhave, veditabbaṃ,

诸比丘！⓵ 应当了知业，

kammānaṃ nidānasambhavo veditabbo,

⓶ 应当了知业的生起因缘，

kammānaṃ vemattatā veditabbā,

⓷ 应当了知业的差别，

kammānaṃ vipāko veditabbo,

⓸ 应当了知业的果报，

kammanirodho veditabbo,

⓹ 应当了知业的止息，

kammanirodhagāminī paṭipadā veditabbā.

⓺ 应当了知导向业止息的实践之道。

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第六章 ✩ 关于苦的决择智慧法门

“Dukkhaṃ, bhikkhave, veditabbaṃ,

诸比丘！⓵ 应当了知苦，

dukkhassa nidānasambhavo veditabbo,

⓶ 应当了知苦的生起因缘，

dukkhassa vemattatā veditabbā,

⓷ 应当了知苦的差别，

dukkhassa vipāko veditabbo,

⓸ 应当了知苦的果报，

dukkhanirodho veditabbo,

⓹ 应当了知苦的止息，

dukkhanirodhagāminī paṭipadā veditabbā.

⓺ 应当了知导向苦止息的实践之道。

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第二品 ✫ 详说六种决择智慧法门

第一章 ✩ 关于欲望的决择智慧法门

“‘Kāmā, bhikkhave, veditabbā,

诸比丘！‘⓵ 应当了知欲望，

kāmānaṃ nidānasambhavo veditabbo,

⓶ 应当了知欲望的生起因缘，

kāmānaṃ vemattatā veditabbā,

⓷ 应当了知欲望的差别，

kāmānaṃ vipāko veditabbo,

⓸ 应当了知欲望的果报，

kāmanirodho veditabbo,

⓹ 应当了知欲望的止息，

kāmanirodhagāminī paṭipadā veditabbā’ti,

⓺ 应当了知导向欲望止息的实践之道。’

第一节 ❦ 五种感官欲乐——对五种感官对象的渴爱

iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ [ma. ni. 1.166; saṃ. ni. 4.268]?

再说，这样说是依据什么而说的呢？

Pañcime, bhikkhave, kāmaguṇā –

诸比丘！有这五种感官欲乐。即：

cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā,

⑴ 眼所识别的、令人喜爱、愉悦、满意、喜欢的色（形色），与欲望相连，易引起染着。

sotaviññeyyā saddā…

⑵ 耳所识别的、令人喜爱、愉悦、满意、喜欢的声……

ghānaviññeyyā gandhā…

⑶ 鼻所识别的、令人喜爱、愉悦、满意、喜欢的香……

jivhāviññeyyā rasā…

⑷ 舌所识别的、令人喜爱、愉悦、满意、喜欢的味……

kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.

⑸ 身所识别的、令人喜爱、愉悦、满意、喜欢的触……

Api ca kho, bhikkhave, nete kāmā kāmaguṇā nāmete [te kāmaguṇā nāma nete kāmā (ka.)] ariyassa vinaye vuccanti –

再者，诸比丘！这些（外境）本身并非欲望，但它们被称为感官欲乐（欲绳），在圣者的律（毗奈耶）中这样说：

[kathā. 514] “Saṅkapparāgo purisassa kāmo,

‘对事物的构想贪着，才是人的欲望——

Nete [na te (syā.)] kāmā yāni citrāni loke;

世间那些缤纷多彩的事物本身并非欲望；

Saṅkapparāgo purisassa kāmo,

对事物的构想贪着，才是人的欲望——

Tiṭṭhanti citrāni tatheva loke;

世间缤纷多彩的事物依然存在；

Athettha dhīrā vinayanti chandan”ti.

有智慧的人于此调伏欲求。’

第二节 ❦ 六触 ➾ 欲望的生起因缘

“Katamo ca, bhikkhave, kāmānaṃ nidānasambhavo?

再者，诸比丘！什么是欲望的生起因缘呢？

Phasso, bhikkhave, kāmānaṃ nidānasambhavo.

诸比丘！触（接触），是欲望的生起因缘。

第三节 ❦ 欲望的差别（五妙欲）

“Katamā ca, bhikkhave, kāmānaṃ vemattatā?

再者，诸比丘！什么是欲望的差别呢？

Añño, bhikkhave, kāmo rūpesu,

诸比丘！⑴ 对色的欲望是一种差别；

añño kāmo saddesu,

⑵ 对声的欲望是一种差别；

añño kāmo gandhesu,

⑶ 对香的欲望是一种差别；

añño kāmo rasesu,

⑷ 对味的欲望是一种差别；

añño kāmo phoṭṭhabbesu.

⑸ 对触的欲望是一种差别。

Ayaṃ vuccati, bhikkhave, kāmānaṃ vemattatā.

诸比丘！这称为欲望的差别。

第四节 ❦ 欲望的果报 ➾ 再生

“Katamo ca, bhikkhave, kāmānaṃ vipāko?

再者，诸比丘！什么是欲望的果报呢？

Yaṃ kho, bhikkhave, kāmayamāno tajjaṃ tajjaṃ attabhāvaṃ abhinibbatteti puññabhāgiyaṃ vā apuññabhāgiyaṃ vā,

诸比丘！凡是通过欲望（而驱动），当下就会产生相应的、属于福的部分或属于非福的部分的自体（生命形态），

ayaṃ vuccati, bhikkhave, kāmānaṃ vipāko.

诸比丘！这称为欲望的果报。

第五节 ❦ 触灭 ➾ 欲望的止息

“Katamo ca, bhikkhave, kāmanirodho?

诸比丘！什么是欲望的止息呢？

Phassanirodho [phassanirodhā (syā.)], bhikkhave, kāmanirodho.

诸比丘！触的止息，就是欲望的止息。

第六节 ❦ 八圣道分 ➾ 触灭

Ayameva ariyo aṭṭhaṅgiko maggo kāmanirodhagāminī paṭipadā,

正是此八圣道分，是导向欲望止息的实践之道。

seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.

即：⑴ 正见、⑵ 正思维、⑶ 正语、⑷ 正业、⑸ 正命、⑹ 正精进、⑺ 正念、⑻ 正定。

“Yato kho [yato ca kho (bahūsu)], bhikkhave, ariyasāvako evaṃ kāme pajānāti,

再者，诸比丘！⑴ 当圣弟子这样了知欲望；

evaṃ kāmānaṃ nidānasambhavaṃ pajānāti,

⑵ 这样了知欲望的生起因缘；

evaṃ kāmānaṃ vemattataṃ pajānāti,

⑶ 这样了知欲望的差别；

evaṃ kāmānaṃ vipākaṃ pajānāti,

⑷ 这样了知欲望的果报；

evaṃ kāmanirodhaṃ pajānāti,

⑸ 这样了知欲望的止息；

evaṃ kāmanirodhagāminiṃ paṭipadaṃ pajānāti,

⑹ 这样了知导向欲望止息的实践之道。

so imaṃ nibbedhikaṃ brahmacariyaṃ pajānāti kāmanirodhaṃ.

他便了知这个（关于欲望的）决择智慧法门，即是导向欲望止息的梵行。

Kāmā, bhikkhave, veditabbā…pe… kāmanirodhagāminī [sabbatthapi evameva dissati] paṭipadā veditabbāti,

诸比丘！⓵ 应当了知欲望，⓶ 应当了知欲望的生起因缘，⓷ 应当了知欲望的差别，⓸ 应当了知欲望的果报，⓹ 应当了知欲望的止息，⓺ 应当了知导向欲望止息的实践之道。

iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

（之前）这样说，就是依据这个道理而说的。

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第二章 ✩ 关于感受的决择智慧法门

“Vedanā, bhikkhave, veditabbā…pe… vedanānirodhagāminī paṭipadā veditabbāti,

诸比丘！‘⓵ 应当了知感受，⓶ 应当了知感受的生起因缘，⓷ 应当了知感受的差别，⓸ 应当了知感受的果报，⓹ 应当了知感受的止息，⓺ 应当了知导向感受止息的实践之道。’

第一节 ❦ 三种感受——苦受、乐受、舍受

iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?

再说，这样说是依据什么而说的呢？

Tisso imā, bhikkhave, vedanā –

诸比丘！有这三种感受。即：

sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.

⑴ 乐受、⑵ 苦受、⑶ 不苦不乐受。

第二节 ❦ 六触 ➾ 感受的生起因缘

“Katamo ca, bhikkhave, vedanānaṃ nidānasambhavo?

再者，诸比丘！什么是感受的生起因缘呢？

Phasso, bhikkhave, vedanānaṃ nidānasambhavo.

诸比丘！触是感受的生起因缘。

第三节 ❦ 感受的差别（染净三受）

“Katamā ca, bhikkhave, vedanānaṃ vemattatā?

再者，诸比丘！什么是感受的差别呢？

Atthi, bhikkhave, sāmisā sukhā vedanā, atthi nirāmisā sukhā vedanā,

诸比丘！即：⑴ 有有物质诱因（染污）的乐受，有无物质诱因（无染污）的乐受；

atthi sāmisā dukkhā vedanā, atthi nirāmisā dukkhā vedanā,

⑵ 有有物质诱因（染污）的苦受，有无物质诱因（无染污）的苦受；

atthi sāmisā adukkhamasukhā vedanā, atthi nirāmisā adukkhamasukhā vedanā.

⑶ 有有物质诱因（染污）的不苦不乐受，有无物质诱因（无染污）的不苦不乐受。

Ayaṃ vuccati, bhikkhave, vedanānaṃ vemattatā.

诸比丘！这称为感受的差别。

第四节 ❦ 感受的果报 ➾ 再生

“Katamo ca, bhikkhave, vedanānaṃ vipāko?

再者，诸比丘！什么是感受的果报呢？

Yaṃ kho, bhikkhave, vediyamāno [vedayamāno (syā. kaṃ.) a. ni. 4.233] tajjaṃ tajjaṃ attabhāvaṃ abhinibbatteti puññabhāgiyaṃ vā apuññabhāgiyaṃ vā,

诸比丘！凡是通过感受（而驱动），当下就会产生相应的、属于福的部分或属于非福的部分的自体（生命形态），

ayaṃ vuccati, bhikkhave, vedanānaṃ vipāko.

诸比丘！这称为感受的果报。

第五节 ❦ 触灭 ➾ 感受的止息

“Katamo ca, bhikkhave, vedanānirodho?

再者，诸比丘！什么是感受的止息呢？

Phassanirodho [phassanirodhā (syā. kaṃ. ka.)], bhikkhave, vedanānirodho.

诸比丘！触的止息，就是感受的止息。

第六节 ❦ 八圣道分 ➾ 触灭

Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā,

正是此八圣道分，是导向感受止息的实践之道。

seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

即：⑴ 正见、⑵ 正思维、⑶ 正语、⑷ 正业、⑸ 正命、⑹ 正精进、⑺ 正念、⑻ 正定。

“Yato kho, bhikkhave, ariyasāvako evaṃ vedanaṃ pajānāti,

⑴ 再者，诸比丘！当圣弟子这样了知感受；

evaṃ vedanānaṃ nidānasambhavaṃ pajānāti,

⑵ 这样了知感受的生起因缘；

evaṃ vedanānaṃ vemattataṃ pajānāti,

⑶ 这样了知感受的差别；

evaṃ vedanānaṃ vipākaṃ pajānāti,

⑷ 这样了知感受的果报；

evaṃ vedanānirodhaṃ pajānāti,

⑸ 这样了知感受的止息；

evaṃ vedanānirodhagāminiṃ paṭipadaṃ pajānāti.

⑹ 这样了知导向感受止息的实践之道。

So imaṃ nibbedhikaṃ brahmacariyaṃ pajānāti vedanānirodhaṃ.

他便了知这个（关于感受的）决择智慧法门，即是导向感受止息的梵行。

Vedanā, bhikkhave, veditabbā…pe… vedanānirodhagāminī paṭipadā veditabbāti,

诸比丘！⓵ 应当了知感受，⓶ 应当了知感受的生起因缘，⓷ 应当了知感受的差别，⓸ 应当了知感受的果报，⓹ 应当了知感受的止息，⓺ 应当了知导向感受止息的实践之道。

iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

（之前）这样说，就是依据这个道理而说的。

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第三章 ✩ 关于想法的决择智慧法门

“Saññā, bhikkhave, veditabbā…pe… saññānirodhagāminī paṭipadā veditabbāti,

诸比丘！‘⓵ 应当了知想法（认知），⓶ 应当了知想法的生起因缘，⓷ 应当了知想法的差别，⓸ 应当了知想法的果报，⓹ 应当了知想法的止息，⓺ 应当了知导向想法止息的实践之道。’

第一节 ❦ 六种想法——缘于六种外境

iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?

再说，这样说是依据什么而说的呢？

Chayimā, bhikkhave, saññā –

诸比丘！有这六种想法（认知）。即：

rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā.

⑴ 对色的想法、⑵ 对声的想法、⑶ 对香的想法、⑷ 对味的想法、⑸ 对触的想法、⑹ 对法的想法。

第二节 ❦ 六触 ➾ 想法的生起因缘

“Katamo ca, bhikkhave, saññānaṃ nidānasambhavo?

再者，诸比丘！什么是想法的生起因缘呢？

Phasso, bhikkhave, saññānaṃ nidānasambhavo.

诸比丘！触是想法的生起因缘。

第三节 ❦ 想法的差别（对六境的想法）

“Katamā ca, bhikkhave, saññānaṃ vemattatā?

再者，诸比丘！什么是想法的差别呢？

Aññā, bhikkhave, saññā rūpesu,

诸比丘！⑴ 对色的想法是一种差别；

aññā saññā saddesu [aññā bhikkhave rūpesu saññā aññā saddesu saññā (ka.) evaṃ sesesupi],

⑵ 对声的想法是一种差别；

aññā saññā gandhesu,

⑶ 对香的想法是一种差别；

aññā saññā rasesu,

⑷ 对味的想法是一种差别；

aññā saññā phoṭṭhabbesu,

⑸ 对触的想法是一种差别；

aññā saññā dhammesu.

⑹ 对法的想法是一种差别。

Ayaṃ vuccati, bhikkhave, saññānaṃ vemattatā.

诸比丘！这称为想法的差别。

第四节 ❦ 想法的果报 ➾ 语业

“Katamo ca, bhikkhave, saññānaṃ vipāko?

再者，诸比丘！什么是想法的果报呢？

Vohāravepakkaṃ [vohāravepakkāhaṃ (syā. pī.), vohārapakkāhaṃ (sī.)], bhikkhave, saññaṃ [saññā (syā. pī.)] vadāmi.

诸比丘！我说想法（认知）是以言语表达为果报的。

Yathā yathā naṃ sañjānāti tathā tathā voharati,

一个人怎么想，他就怎么说，

evaṃ saññī ahosinti [ahosīti (ka.)].

‘我是这样想的！’

Ayaṃ vuccati, bhikkhave, saññānaṃ vipāko.

诸比丘！这称为想法的果报。

第五节 ❦ 触灭 ➾ 想法的止息

“Katamo ca, bhikkhave, saññānirodho?

再者，诸比丘！什么是想法的止息呢？

Phassanirodho, [phassanirodhā (syā. ka.)] bhikkhave, saññānirodho.

诸比丘！触的止息，就是想法的止息。

第六节 ❦ 八圣道分 ➾ 触灭

Ayameva ariyo aṭṭhaṅgiko maggo saññānirodhagāminī paṭipadā,

正是此八圣道分，是导向想法止息的实践之道。

seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

即：⑴ 正见、⑵ 正思维、⑶ 正语、⑷ 正业、⑸ 正命、⑹ 正精进、⑺ 正念、⑻ 正定。

“Yato kho, bhikkhave, ariyasāvako evaṃ saññaṃ pajānāti,

⑴ 再者，诸比丘！当圣弟子这样了知想法；

evaṃ saññānaṃ nidānasambhavaṃ pajānāti,

⑵ 这样了知想法的生起因缘；

evaṃ saññānaṃ vemattataṃ pajānāti,

⑶ 这样了知想法的差别；

evaṃ saññānaṃ vipākaṃ pajānāti,

⑷ 这样了知想法的果报；

evaṃ saññānirodhaṃ pajānāti,

⑸ 这样了知想法的止息；

evaṃ saññānirodhagāminiṃ paṭipadaṃ pajānāti,

⑹ 这样了知导向想法止息的实践之道。

so imaṃ nibbedhikaṃ brahmacariyaṃ pajānāti saññānirodhaṃ.

他便了知这个（关于想法的）决择智慧法门，即是导向想法止息的梵行。

Saññā, bhikkhave, veditabbā…pe… saññānirodhagāminī paṭipadā veditabbāti.

诸比丘！⓵ 应当了知想法，⓶ 应当了知想法的生起因缘，⓷ 应当了知想法的差别，⓸ 应当了知想法的果报，⓹ 应当了知想法的止息，⓺ 应当了知导向想法止息的实践之道。

Iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

（之前）这样说，就是依据这个道理而说的。

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第四章 ✩ 关于烦恼的决择智慧法门

“Āsavā, bhikkhave, veditabbā…pe… āsavanirodhagāminī [sabbatthapi evameva dissati] paṭipadā veditabbāti, iti kho panetaṃ vuttaṃ.

诸比丘！‘⓵ 应当了知烦恼（漏），⓶ 应当了知烦恼的生起因缘，⓷ 应当了知烦恼的差别，⓸ 应当了知烦恼的果报，⓹ 应当了知烦恼的止息，⓺ 应当了知导向烦恼止息的实践之道。’再说，这是依据什么说的呢？

第一节 ❦ 三种烦恼——欲漏、有漏、无明漏

Kiñcetaṃ paṭicca vuttaṃ?

这是依据什么而说的呢？

Tayome, bhikkhave, āsavā –

诸比丘！有三种烦恼（漏）。即：

kāmāsavo, bhavāsavo, avijjāsavo.

⑴ 欲漏、⑵ 有漏、⑶ 无明漏。

第二节 ❦ 无明 ➾ 烦恼的生起因缘

“Katamo ca, bhikkhave, āsavānaṃ nidānasambhavo?

再者，诸比丘！什么是烦恼的生起因缘呢？

Avijjā, bhikkhave, āsavānaṃ nidānasambhavo.

诸比丘！无明是烦恼的生起因缘。

第三节 ❦ 烦恼的差别（导向五趣的烦恼）

“Katamā ca, bhikkhave, āsavānaṃ vemattatā?

再者，诸比丘！什么是烦恼的差别呢？

Atthi, bhikkhave, āsavā nirayagamanīyā [nirayagāminiyā (sī. ka.)],

诸比丘！⑴ 有导致投生地狱的烦恼；

atthi āsavā tiracchānayonigamanīyā,

⑵ 有导致投生傍生（畜生道）的烦恼；

atthi āsavā pettivisayagamanīyā,

⑶ 有导致投生饿鬼道的烦恼；

atthi āsavā manussalokagamanīyā,

⑷ 有导致投生人间的烦恼；

atthi āsavā devalokagamanīyā.

⑸ 有导致投生天界的烦恼。

Ayaṃ vuccati, bhikkhave, āsavānaṃ vemattatā.

诸比丘！这称为烦恼的差别。

第四节 ❦ 烦恼的果报 ➾ 再生

“Katamo ca, bhikkhave, āsavānaṃ vipāko?

再者，诸比丘！什么是烦恼的果报呢？

Yaṃ kho, bhikkhave, avijjāgato tajjaṃ tajjaṃ attabhāvaṃ abhinibbatteti puññabhāgiyaṃ vā apuññabhāgiyaṃ vā,

诸比丘！凡是陷入无明的人，当下就会产生相应的、属于福的部分或属于非福的部分的自体（生命形态），

ayaṃ vuccati, bhikkhave, āsavānaṃ vipāko.

诸比丘！这称为烦恼（漏）的果报。

第五节 ❦ 无明灭 ➾ 烦恼的止息

“Katamo ca, bhikkhave, āsavanirodho?

再者，诸比丘！什么是烦恼的止息呢？

Avijjānirodho, bhikkhave, āsavanirodho.

诸比丘！无明的止息，就是烦恼的止息。

第六节 ❦ 八圣道分 ➾ 无明灭

Ayameva ariyo aṭṭhaṅgiko maggo āsavanirodhagāminī [sabbatthapi evameva dissati] paṭipadā,

正是此八圣道分，是导向烦恼止息的实践之道。

seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

即：⑴ 正见、⑵ 正思维、⑶ 正语、⑷ 正业、⑸ 正命、⑹ 正精进、⑺ 正念、⑻ 正定。

“Yato kho, bhikkhave, ariyasāvako evaṃ āsave pajānāti,

再者，诸比丘！⑴ 当圣弟子这样了知烦恼；

evaṃ āsavānaṃ nidānasambhavaṃ pajānāti,

⑵ 这样了知烦恼的生起因缘；

evaṃ āsavānaṃ vemattataṃ pajānāti,

⑶ 这样了知烦恼的差别；

evaṃ āsavānaṃ vipākaṃ pajānāti,

⑷ 这样了知烦恼的果报；

evaṃ āsavānaṃ nirodhaṃ pajānāti,

⑸ 这样了知烦恼的止息；

evaṃ āsavānaṃ nirodhagāminiṃ paṭipadaṃ pajānāti,

⑹ 这样了知导向烦恼止息的实践之道。

so imaṃ nibbedhikaṃ brahmacariyaṃ pajānāti āsavanirodhaṃ.

他便了知这个（关于烦恼的）决择智慧法门，即是导向烦恼止息的梵行。

Āsavā, bhikkhave, veditabbā…pe… āsavanirodhagāminī [sabbatthapi evameva dissati] paṭipadā veditabbāti.

诸比丘！⓵ 应当了知烦恼，⓶ 应当了知烦恼的生起因缘，⓷ 应当了知烦恼的差别，⓸ 应当了知烦恼的果报，⓹ 应当了知烦恼的止息，⓺ 应当了知导向烦恼止息的实践之道。

Iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

（之前）这样说，就是依据这个道理而说的。

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第五章 ✩ 关于业的决择智慧法门

“Kammaṃ, bhikkhave, veditabbaṃ…pe… kammanirodhagāminī [sabbatthapi evameva dissati] paṭipadā veditabbāti, iti kho panetaṃ vuttaṃ.

诸比丘！‘⓵ 应当了知业，⓶ 应当了知业的生起因缘，⓷ 应当了知业的差别，⓸ 应当了知业的果报，⓹ 应当了知业的止息，⓺ 应当了知导向业止息的实践之道。’再说，这是依据什么说的呢？

第一节 ❦ 思业——身语意三行

Kiñcetaṃ paṭicca vuttaṃ?

这是依据什么而说的呢？

[kathā. 539] Cetanāhaṃ, bhikkhave, kammaṃ vadāmi.

诸比丘！我说意图（思）就是业，

Cetayitvā kammaṃ karoti – kāyena vācāya manasā.

有了意图之后，通过⑴ 身、⑵ 语、⑶ 意去造作业。

第二节 ❦ 六触 ➾ 业的生起因缘

“Katamo ca, bhikkhave, kammānaṃ nidānasambhavo?

再者，诸比丘！什么是业的生起因缘呢？

Phasso, bhikkhave, kammānaṃ nidānasambhavo.

诸比丘！触是业的生起因缘。

第三节 ❦ 业的差别（招感五趣）

“Katamā ca, bhikkhave, kammānaṃ vemattatā?

再者，诸比丘！什么是业的差别呢？

Atthi, bhikkhave, kammaṃ nirayavedanīyaṃ,

诸比丘！⑴ 有能感受地狱（苦报）的业；

atthi kammaṃ tiracchānayonivedanīyaṃ,

⑵ 有能感受傍生（苦报）的业；

atthi kammaṃ pettivisayavedanīyaṃ,

⑶ 有能感受饿鬼道（苦报）的业；

atthi kammaṃ manussalokavedanīyaṃ,

⑷ 有能感受人间（果报）的业；

atthi kammaṃ devalokavedanīyaṃ.

⑸ 有能感受天界（果报）的业。

Ayaṃ vuccati, bhikkhave, kammānaṃ vemattatā.

诸比丘！这称为业的差别。

第四节 ❦ 业的果报 ➾ 三世业报

“Katamo ca, bhikkhave, kammānaṃ vipāko?

再者，诸比丘！什么是业的果报呢？

Tividhāhaṃ [imāhaṃ (ka.)], bhikkhave, kammānaṃ vipākaṃ vadāmi –

诸比丘！我说业的果报有三种：

diṭṭheva [diṭṭhe vā (sī.)] dhamme,

⑴ 在现世（当下体验）；

upapajje vā [upapajjaṃ vā (ka. sī., a. ni. 10.217), upapajja vā (?), ma. ni. 3.303 pāḷiyā tadatthavaṇṇanāya ca saṃsaddetabbaṃ],

⑵ 在下一生（体验）；

apare vā pariyāye.

⑶ 在（下下生及）以后（体验）。

Ayaṃ vuccati, bhikkhave, kammānaṃ vipāko.

诸比丘！这称为业的果报。

第五节 ❦ 触灭 ➾ 业的止息

“Katamo ca, bhikkhave, kammanirodho?

诸比丘！什么是业的止息呢？

Phassanirodho, [phassanirodhā (ka. sī. syā. ka.)] bhikkhave, kammanirodho.

诸比丘！触的止息，就是业的止息。

第六节 ❦ 八圣道分 ➾ 触灭

Ayameva ariyo aṭṭhaṅgiko maggo kammanirodhagāminī [sabbatthapi evameva dissati] paṭipadā, seyyathidaṃ –

正是此八圣道分，是导向业止息的实践之道。

sammādiṭṭhi…pe… sammāsamādhi.

即：⑴ 正见、⑵ 正思维、⑶ 正语、⑷ 正业、⑸ 正命、⑹ 正精进、⑺ 正念、⑻ 正定。

“Yato kho, bhikkhave, ariyasāvako evaṃ kammaṃ pajānāti,

诸比丘！⑴ 当圣弟子这样了知业；

evaṃ kammānaṃ nidānasambhavaṃ pajānāti,

⑵ 这样了知业的生起因缘；

evaṃ kammānaṃ vemattataṃ pajānāti,

⑶ 这样了知业的差别；

evaṃ kammānaṃ vipākaṃ pajānāti,

⑷ 这样了知业的果报；

evaṃ kammanirodhaṃ pajānāti,

⑸ 这样了知业的止息；

evaṃ kammanirodhagāminiṃ paṭipadaṃ pajānāti,

⑹ 这样了知导向业止息的实践之道。

so imaṃ nibbedhikaṃ brahmacariyaṃ pajānāti kammanirodhaṃ.

他便了知这个（关于业的）决择智慧法门，即是导向业止息的梵行。

Kammaṃ, bhikkhave, veditabbaṃ…pe… kammanirodhagāminī paṭipadā veditabbāti,

诸比丘！⓵ 应当了知业，⓶ 应当了知业的生起因缘，⓷ 应当了知业的差别，⓸ 应当了知业的果报，⓹ 应当了知业的止息，⓺ 应当了知导向业止息的实践之道。

iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

（之前）这样说，就是依据这个道理而说的。

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第六章 ✩ 关于苦的决择智慧法门

“Dukkhaṃ, bhikkhave, veditabbaṃ,

诸比丘！‘⓵ 应当了知苦，

dukkhassa nidānasambhavo veditabbo,

⓶ 应当了知苦的生起因缘，

dukkhassa vemattatā veditabbā,

⓷ 应当了知苦的差别，

dukkhassa vipāko veditabbo,

⓸ 应当了知苦的果报，

dukkhanirodho veditabbo,

⓹ 应当了知苦的止息，

dukkhanirodhagāminī paṭipadā veditabbāti.

⓺ 应当了知导向苦止息的实践之道。’

第一节 ❦ 五取蕴苦——生老病死一切苦

Iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ?

再说，这样说是依据什么而说的呢？

Jātipi dukkhā,

⑴ 生是苦；

jarāpi dukkhā,

⑵ 老是苦；

byādhipi dukkho [byādhipi dukkhā (syā. pī. ka.)],

⑶ 病是苦；

maraṇampi dukkhaṃ,

⑷ 死是苦；

sokaparidevadukkhadomanassupāyāsāpi dukkhā,

⑸ 愁、悲、苦、忧、恼也是苦；

yampicchaṃ na labhati tampi dukkhaṃ,

⑹ 所求不得也是苦；

saṃkhittena pañcupādānakkhandhā [pañcupādānakkhandhāpi (ka.)] dukkhā.

⑺ 简要地说，五取蕴是苦。

第二节 ❦ 渴爱 ➾ 苦的生起因缘

“Katamo ca, bhikkhave, dukkhassa nidānasambhavo?

再者，诸比丘！什么是苦的生起因缘呢？

Taṇhā, bhikkhave, dukkhassa nidānasambhavo.

诸比丘！渴爱是苦的生起因缘。

第三节 ❦ 苦的差别（轻重缓急）

“Katamā ca, bhikkhave, dukkhassa vemattatā?

再者，诸比丘！什么是苦的差别呢？

Atthi, bhikkhave, dukkhaṃ adhimattaṃ,

诸比丘！⑴ 苦有（程度）猛烈的；

atthi parittaṃ,

⑵ 有（程度）轻微的；

atthi dandhavirāgi,

⑶ 有缓慢消失的；

atthi khippavirāgi.

⑷ 有快速消失的。

Ayaṃ vuccati, bhikkhave, dukkhassa vemattatā.

诸比丘！这称为苦的差别。

第四节 ❦ 苦的果报 ➾ 迷乱妄求

“Katamo ca, bhikkhave, dukkhassa vipāko?

再者，诸比丘！什么是苦的果报呢？

Idha, bhikkhave, ekacco yena dukkhena abhibhūto pariyādinnacitto [pariyādiṇṇacitto (ka.)]

诸比丘！这里，有某人被痛苦征服，心被占据，

socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati,

他忧愁、疲惫、悲伤、捶胸哭泣、陷入迷乱。

yena vā pana dukkhena abhibhūto pariyādinnacitto bahiddhā pariyeṭṭhiṃ āpajjati –

或者，他被痛苦征服，心被占据后，向外寻求：

‘ko [so na (ka.)] ekapadaṃ dvipadaṃ jānāti [pajānāti (ka.)] imassa dukkhassa nirodhāyā’ti?

‘谁知道一两句话能止息这痛苦呢？’

Sammohavepakkaṃ vāhaṃ, bhikkhave,

诸比丘！我说痛苦的果报是迷乱；

dukkhaṃ vadāmi pariyeṭṭhivepakkaṃ vā.

或者，我说（痛苦的果报是）向外寻求。

Ayaṃ vuccati, bhikkhave, dukkhassa vipāko.

诸比丘！这称为苦的果报。

第五节 ❦ 爱灭 ➾ 苦的止息

“Katamo ca, bhikkhave, dukkhanirodho?

再者，诸比丘！什么是苦的止息呢？

Taṇhānirodho, [taṇhānirodhā (ka. sī. syā. ka.)] bhikkhave, dukkhanirodho.

诸比丘！渴爱的止息，就是苦的止息。

第六节 ❦ 八圣道分 ➾ 爱灭

Ayameva ariyo aṭṭhaṅgiko maggo dukkhassa nirodhagāminī paṭipadā, seyyathidaṃ –

正是此八圣道分，是导向苦止息的实践之道。

sammādiṭṭhi…pe… sammāsamādhi.

即：⑴ 正见、⑵ 正思维、⑶ 正语、⑷ 正业、⑸ 正命、⑹ 正精进、⑺ 正念、⑻ 正定。

“Yato kho, bhikkhave, ariyasāvako evaṃ dukkhaṃ pajānāti,

再者，诸比丘！⑴ 当圣弟子这样了知苦；

evaṃ dukkhassa nidānasambhavaṃ pajānāti,

⑵ 这样了知苦的生起因缘；

evaṃ dukkhassa vemattataṃ pajānāti,

⑶ 这样了知苦的差别；

evaṃ dukkhassa vipākaṃ pajānāti,

⑷ 这样了知苦的果报；

evaṃ dukkhanirodhaṃ pajānāti,

⑸ 这样了知苦的止息；

evaṃ dukkhanirodhagāminiṃ paṭipadaṃ pajānāti,

⑹ 这样了知导向苦止息的实践之道。

so imaṃ nibbedhikaṃ brahmacariyaṃ pajānāti dukkhanirodhaṃ.

他便了知这个（关于苦的）决择智慧法门，即是导向苦止息的梵行。

Dukkhaṃ, bhikkhave, veditabbaṃ,

诸比丘！⓵ 应当了知苦，

dukkhassa nidānasambhavo veditabbo,

⓶ 应当了知苦的生起因缘，

dukkhassa vemattatā veditabbā,

⓷ 应当了知苦的差别，

dukkhassa vipāko veditabbo,

⓸ 应当了知苦的果报，

dukkhanirodho veditabbo,

⓹ 应当了知苦的止息，

dukkhanirodhagāminī paṭipadā veditabbāti.

⓺ 应当了知导向苦止息的实践之道。

Iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

（之前）这样说，就是依据这个道理而说的。

“Ayaṃ kho so, bhikkhave, nibbedhikapariyāyo dhammapariyāyo”ti.

诸比丘！这就是那（六种）决择智慧法门的教法。”

Navamaṃ.

决择法经 ～大品‧第九经终

～《增支部经典‧六集‧五十经篇之二‧大品‧Nibbedhikasutta 决择法经》(AN 6.63)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.1 Mahāvagga 大品 (AN 6.55-64)”

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【经名】 2.1.10 Sīhanādasutta 狮子吼 (AN 6.64)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Sīhanādasuttaṃ

64. [ma. ni. 1.148; vibha. 760; a. ni. 10.21; paṭi. ma. 2.44] “Chayimāni, bhikkhave, tathāgatassa tathāgatabalāni, yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. Katamāni cha? Idha, bhikkhave, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti. Yampi, bhikkhave, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

“Puna caparaṃ, bhikkhave, tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti. Yampi, bhikkhave, tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

“Puna caparaṃ, bhikkhave, tathāgato jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ pajānāti. Yampi, bhikkhave, tathāgato…pe… idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

“Puna caparaṃ, bhikkhave, tathāgato anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ, dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Yampi, bhikkhave, tathāgato anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ, dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

“Puna caparaṃ, bhikkhave, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajānāti. Yampi, bhikkhave, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

“Puna caparaṃ, bhikkhave, tathāgato āsavānaṃ khayā…pe… sacchikatvā upasampajja viharati. Yampi, bhikkhave, tathāgato āsavānaṃ khayā…pe… sacchikatvā upasampajja viharati, idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. Imāni kho, bhikkhave, cha tathāgatassa tathāgatabalāni, yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

“Tatra ce, bhikkhave, pare tathāgataṃ ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ ñāṇena upasaṅkamitvā pañhaṃ pucchanti. Yathā yathā, bhikkhave, tathāgatassa ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ ñāṇaṃ viditaṃ tathā tathā tesaṃ tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ ñāṇena pañhaṃ puṭṭho byākaroti.

“Tatra ce, bhikkhave, pare tathāgataṃ atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ ñāṇena upasaṅkamitvā pañhaṃ pucchanti. Yathā yathā, bhikkhave, tathāgatassa atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ ñāṇaṃ viditaṃ tathā tathā tesaṃ tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ ñāṇena pañhaṃ puṭṭho byākaroti.

“Tatra ce, bhikkhave, pare tathāgataṃ jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ ñāṇena upasaṅkamitvā pañhaṃ pucchanti. Yathā yathā, bhikkhave, tathāgatassa jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ ñāṇaṃ viditaṃ, tathā tathā tesaṃ tathāgato jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ ñāṇena pañhaṃ puṭṭho byākaroti.

“Tatra ce, bhikkhave, pare tathāgataṃ pubbenivāsānussatiṃ yathābhūtaṃ ñāṇena upasaṅkamitvā pañhaṃ pucchanti. Yathā yathā, bhikkhave, tathāgatassa pubbenivāsānussatiṃ yathābhūtaṃ ñāṇaṃ viditaṃ, tathā tathā tesaṃ tathāgato pubbenivāsānussatiṃ yathābhūtaṃ ñāṇena pañhaṃ puṭṭho byākaroti.

“Tatra ce, bhikkhave, pare tathāgataṃ sattānaṃ cutūpapātaṃ yathābhūtaṃ ñāṇena upasaṅkamitvā pañhaṃ pucchanti. Yathā yathā, bhikkhave, tathāgatassa sattānaṃ cutūpapātaṃ yathābhūtaṃ ñāṇaṃ viditaṃ, tathā tathā tesaṃ tathāgato sattānaṃ cutūpapātaṃ yathābhūtaṃ ñāṇena pañhaṃ puṭṭho byākaroti.

“Tatra ce, bhikkhave, pare tathāgataṃ āsavānaṃ khayā…pe… yathābhūtaṃ ñāṇena upasaṅkamitvā pañhaṃ pucchanti. Yathā yathā, bhikkhave, tathāgatassa āsavānaṃ khayā…pe… yathābhūtaṃ ñāṇaṃ viditaṃ, tathā tathā tesaṃ tathāgato āsavānaṃ khayā…pe… yathābhūtaṃ ñāṇena pañhaṃ puṭṭho byākaroti.

“Tatra, bhikkhave, yampidaṃ [yamidaṃ (sī. pī.), yadidaṃ (ka.)] ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ ñāṇaṃ tampi samāhitassa vadāmi no asamāhitassa. Yampidaṃ [yadidaṃ (ka.)] atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ ñāṇaṃ tampi samāhitassa vadāmi no asamāhitassa. Yampidaṃ [yadidaṃ (ka.)] jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ ñāṇaṃ tampi samāhitassa vadāmi no asamāhitassa. Yampidaṃ [yadidaṃ (ka.)] pubbenivāsānussatiṃ yathābhūtaṃ ñāṇaṃ tampi samāhitassa vadāmi no asamāhitassa. Yampidaṃ [yadidaṃ (ka.)] sattānaṃ cutūpapātaṃ yathābhūtaṃ ñāṇaṃ tampi samāhitassa vadāmi no asamāhitassa. Yampidaṃ [yadidaṃ (ka.)] āsavānaṃ khayā…pe… yathābhūtaṃ ñāṇaṃ tampi samāhitassa vadāmi no asamāhitassa. Iti kho, bhikkhave, samādhi maggo, asamādhi kummaggo”ti. Dasamaṃ.

Mahāvaggo chaṭṭho. [paṭhamo (syā. ka.)]

Tassuddānaṃ –

Soṇo phagguno bhijāti, āsavā dāruhatthi ca;

Majjhe ñāṇaṃ nibbedhikaṃ, sīhanādoti te dasāti.

☸---------------------------------------------------------------------

六十四 狮子吼

一 “诸比丘！如来有六种如来力，如来具备此力，宣称自己处于最尊胜的地位，在会众中作狮子吼、转动梵轮。是哪六种呢？

二 诸比丘！在此，如来如实了知什么是可能的原因和情况（处），什么是不可能的原因和情况（非处）。诸比丘！再者，如来如实了知处是处、非处是非处，诸比丘！这也是如来的一种如来力。如来凭借此力而宣称自己处于最尊胜的地位，在会众中作狮子吼、转动梵轮。

三 再者，诸比丘！如来如实了知过去、未来、现在所造之业，在不同情况和原因下（所导致）的果报。诸比丘！再者，如来如实了知过去、未来、现在所造之业的果报，依据情况和原因，诸比丘！这也是如来的一种如来力。如来凭借此力而宣称自己处于最尊胜的地位，在会众中作狮子吼、转动梵轮。

四 再者，诸比丘！如来如实了知禅那、解脱、禅定、等至的染污、清净和成就状态。诸比丘！再者，如来……乃至……这也是如来的一种如来力。如来凭借此力而宣称自己处于最尊胜的地位，在会众中作狮子吼、转动梵轮。

五 再者，诸比丘！如来回忆起许多过去的住处（生命），即：一生、二生、……乃至……他回忆起许多过去住处的细节和概况。诸比丘！再者，如来回忆起许多过去的住处，所谓一生、二生、……乃至……细节和概况俱全地回忆起许多过去的住处，诸比丘！这也是如来的一种如来力。如来凭借此力而宣称自己处于最尊胜的地位，在会众中作狮子吼、转动梵轮。

六 再者，诸比丘！如来以清净、超越常人的天眼……乃至……了知众生如何随其业力而投生。诸比丘！再者，如来以清净、超越常人的天眼……乃至……了知众生如何随其业力而投生，诸比丘！这也是如来的一种如来力。如来凭借此力而宣称自己处于最尊胜的地位，在会众中作狮子吼、转动梵轮。

七 再者，诸比丘！如来因烦恼（漏）的灭尽……乃至……通过 высшей мудростью (通慧) 亲身证悟，圆满成就并安住于其中。诸比丘！再者，如来因烦恼的灭尽……乃至……亲身证悟，圆满成就并安住于其中，诸比丘！这也是如来的一种如来力。如来凭借此力而宣称自己处于最尊胜的地位，在会众中作狮子吼、转动梵轮。

诸比丘！这些是如来的六种如来力。如来具备此力，宣称自己处于最尊胜的地位，在会众中作狮子吼、转动梵轮。

八 诸比丘！如果在这里，有其他人前来见如来，以如实智询问关于处是处、非处是非处的问题。诸比丘！对于（所问的）处是处、非处是非处，如来如实了知并证得。像这样，如来会解说他们是以如实智，依据处是处、非处是非处来提问的。

九 诸比丘！如果在这里，有其他人前来见如来，以如实智询问关于过去、未来、现在所造之业的果报，依据情况和原因。诸比丘！对于（所问的）过去、未来、现在所造之业的果报，依据情况和原因，如来如实了知并证得。像这样，如来会解说他们是以如实智，询问关于过去、未来、现在所造之业的果报，依据情况和原因。

一〇 诸比丘！如果在这里，有其他人前来见如来，以如实智询问关于禅那、解脱、禅定、等至的染污、清净和成就状态。诸比丘！对于（所问的）禅那、解脱、禅定、等至的染污、清净和成就状态，如来如实了知并证得。像这样，如来会解说他们是以如实智询问关于禅那、解脱、禅定、等至的染污、清净和成就状态。

一一 诸比丘！如果在这里，有其他人前来见如来，以如实智询问关于宿住随念。诸比丘！对于（所问的）宿住随念，如来如实了知并证得。像这样，如来会解说他们是以如实智询问宿住随念。

一二 诸比丘！如果在这里，有其他人前来见如来，以如实智询问关于众生的死生。诸比丘！对于（所问的）众生的死生，如来如实了知并证得。像这样，如来会解说他们是以如实智询问众生的死生。

一三 诸比丘！如果在这里，有其他人前来见如来，以如实智询问关于烦恼的灭尽……。诸比丘！对于（所问的）烦恼的灭尽……如来如实了知并证得。像这样，如来会解说他们是以如实智询问烦恼的灭尽……。

一四 诸比丘！在这里，所谓依据处是处、非处是非处的如实智，我说这是属于得定者的，而非不得定者的。又，所谓过去、未来、现在所造之业的果报，依据原因和情况的如实智，我也说是属于得定者的，而非不得定者的。又，所谓禅那、解脱、禅定、等至的染污、清净和成就状态的如实智，我也说是属于得定者的，而非不得定者的。又，所谓宿住随念的如实智，我也说是属于得定者的，而非不得定者的。又，所谓众生死生的如实智，我也说是属于得定者的，而非不得定者的。又，所谓因烦恼的灭尽……的如实智，我也说是属于得定者的，而非不得定者的。诸比丘！因此，定是道，非定是邪道。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.2 Devatāvagga 天神品 (AN 6.65-74)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.1 Anāgāmiphalasutta 证不还果 (AN 6.65)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Devatāvaggo

1. Anāgāmiphalasuttaṃ

☆ 证不还果 ⇐ ➊ 信、➋ 惭、➌ 愧、➍ 精进、➎ 念、➏ 慧。

65. “Cha, bhikkhave, dhamme appahāya abhabbo anāgāmiphalaṃ sacchikātuṃ. Katame cha?

“诸比丘！如果不舍断六种法，就不可能证得不还果。是哪六种呢？

Assaddhiyaṃ, ahirikaṃ, anottappaṃ, kosajjaṃ, muṭṭhassaccaṃ, duppaññataṃ –

就是：不信、无惭、无愧、懈怠、失念、无慧。

ime kho, bhikkhave, cha dhamme appahāya abhabbo anāgāmiphalaṃ sacchikātuṃ.

诸比丘！如果不舍断这六种法，就不可能证得不还果。

“Cha, bhikkhave, dhamme pahāya bhabbo anāgāmiphalaṃ sacchikātuṃ. Katame cha?

诸比丘！如果舍断六种法，就能证得不还果。是哪六种呢？

Assaddhiyaṃ, ahirikaṃ, anottappaṃ, kosajjaṃ, muṭṭhassaccaṃ, duppaññataṃ –

就是：不信、无惭、无愧、懈怠、失念、无慧。

ime kho, bhikkhave, cha dhamme pahāya bhabbo anāgāmiphalaṃ sacchikātun”ti. Paṭhamaṃ.

诸比丘！如果舍断这六种法，就能证得不还果。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.2 Devatāvagga 天神品 (AN 6.65-74)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.2 Arahattasutta 证阿罗汉 (AN 6.66)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Arahattasuttaṃ

☆ 证阿罗汉 ⇐ ➊ 断昏沉、➋ 断睡眠、➌ 断掉举、➍ 断恶作（追悔）、➎ 有信、➏ 不放逸。

66. “Cha, bhikkhave, dhamme appahāya abhabbo arahattaṃ sacchikātuṃ. Katame cha? “诸比丘！如果不舍断六种法，就不可能证得阿罗汉果。是哪六种呢？

Thinaṃ [thīnaṃ (sī. syā. kaṃ. pī.)], middhaṃ, uddhaccaṃ, kukkuccaṃ, assaddhiyaṃ, pamādaṃ –

即：‘➊ 昏沉、➋ 睡眠、➌ 掉举、➍ 恶作（追悔）、➎ 不信、➏ 放逸。’

ime kho, bhikkhave, cha dhamme appahāya abhabbo arahattaṃ sacchikātuṃ.

诸比丘！如果不舍断这六种法，就不可能证得阿罗汉果。

“Cha, bhikkhave, dhamme pahāya bhabbo arahattaṃ sacchikātuṃ. Katame cha?

诸比丘！如果舍断六种法，就能证得阿罗汉果。是哪六种呢？

Thinaṃ, middhaṃ, uddhaccaṃ, kukkuccaṃ, assaddhiyaṃ, pamādaṃ –

就是：‘➊ 昏沉、➋ 睡眠、➌ 掉举、➍ 恶作（追悔）、➎ 不信、➏ 放逸。’

ime kho, bhikkhave, cha dhamme pahāya bhabbo arahattaṃ sacchikātun”ti. Dutiyaṃ.

诸比丘！如果舍断这六种法，就能证得阿罗汉果。”

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.2 Devatāvagga 天神品 (AN 6.65-74)”

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【经名】 2.2.3 Mittasutta 善人为友 (AN 6.67)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Mittasuttaṃ

67. “‘So vata, bhikkhave, bhikkhu pāpamitto pāpasahāyo pāpasampavaṅko, pāpamitte [pāpake mitte (ka.)] sevamāno bhajamāno payirupāsamāno, tesañca diṭṭhānugatiṃ āpajjamāno ābhisamācārikaṃ dhammaṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati. ‘Ābhisamācārikaṃ dhammaṃ aparipūretvā sekhaṃ dhammaṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati. ‘Sekhaṃ dhammaṃ aparipūretvā sīlāni paripūressatī’ti netaṃ ṭhānaṃ vijjati. ‘Sīlāni aparipūretvā kāmarāgaṃ vā rūparāgaṃ vā arūparāgaṃ vā pajahissatī’ti netaṃ ṭhānaṃ vijjati.

“‘So vata, bhikkhave, bhikkhu kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko, kalyāṇamitte sevamāno bhajamāno payirupāsamāno, tesañca diṭṭhānugatiṃ āpajjamāno ābhisamācārikaṃ dhammaṃ paripūressatī’ti ṭhānametaṃ vijjati. ‘Ābhisamācārikaṃ dhammaṃ paripūretvā sekhaṃ dhammaṃ paripūressatī’ti ṭhānametaṃ vijjati. ‘Sekhaṃ dhammaṃ paripūretvā sīlāni paripūressatī’ti ṭhānametaṃ vijjati. ‘Sīlāni paripūretvā kāmarāgaṃ vā rūparāgaṃ vā arūparāgaṃ vā pajahissatī’ti ṭhānametaṃ vijjatī”ti. Tatiyaṃ.

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六十七 善人为友

一 “诸比丘！如果一个比丘与恶人为友，与恶人为伴，倾向于恶人，交往、侍奉、亲近恶友，并且接受他们的见解，那么他想要圆满上进之法（指戒律行为），这是不可能的。不圆满上进之法，却想圆满学法（更高阶的修习），这是不可能的。不圆满学法，却想圆满持戒，这是不可能的。不圆满持戒，却想断除欲贪、或色贪、或无色贪，这是不可能的。

二 诸比丘！如果一个比丘与善人为友，与善人为伴，倾向于善人，交往、侍奉、亲近善友，并且接受他们的见解，那么他想要圆满上进之法，这是有可能的。如果圆满了上进之法，那么他想圆满学法，这是有可能的。如果圆满了学法，那么他想圆满持戒，这是有可能的。如果圆满了持戒，那么他想断除欲贪、或色贪、或无色贪，这是有可能的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.2 Devatāvagga 天神品 (AN 6.65-74)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.4 Saṅgaṇikārāmasutta 取悦于众 (AN 6.68)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Saṅgaṇikārāmasuttaṃ

68. “‘So vata, bhikkhave, bhikkhu saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṃ anuyutto, gaṇārāmo gaṇarato gaṇārāmataṃ anuyutto, eko paviveke abhiramissatī’ti netaṃ ṭhānaṃ vijjati. ‘Eko paviveke anabhiramanto cittassa nimittaṃ gahessatī’ti netaṃ ṭhānaṃ vijjati. ‘Cittassa nimittaṃ agaṇhanto sammādiṭṭhiṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati. ‘Sammādiṭṭhiṃ aparipūretvā sammāsamādhiṃ paripūressatī’ti netaṃ ṭhānaṃ vijjati. ‘Sammāsamādhiṃ aparipūretvā saṃyojanāni pajahissatī’ti netaṃ ṭhānaṃ vijjati. ‘Saṃyojanāni appahāya nibbānaṃ sacchikarissatī’ti netaṃ ṭhānaṃ vijjati.

“‘So vata, bhikkhave, bhikkhu na saṅgaṇikārāmo na saṅgaṇikarato na saṅgaṇikārāmataṃ anuyutto, na gaṇārāmo na gaṇarato na gaṇārāmataṃ anuyutto, eko paviveke abhiramissatī’ti ṭhānametaṃ vijjati. ‘Eko paviveke abhiramanto cittassa nimittaṃ gahessatī’ti ṭhānametaṃ vijjati. ‘Cittassa nimittaṃ gaṇhanto sammādiṭṭhiṃ paripūressatī’ti ṭhānametaṃ vijjati. ‘Sammādiṭṭhiṃ paripūretvā sammāsamādhiṃ paripūressatī’ti ṭhānametaṃ vijjati. ‘Sammāsamādhiṃ paripūretvā saṃyojanāni pajahissatī’ti ṭhānametaṃ vijjati. ‘Saṃyojanāni pahāya nibbānaṃ sacchikarissatī’ti ṭhānametaṃ vijjatī”ti. Catutthaṃ.

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六十八 取悦于众

一 “诸比丘！如果一个比丘喜欢交际、乐于交际、沉溺于交际之乐，喜欢群体、乐于群体、沉溺于群体之乐，却说他喜爱远离和独处，这是不可能的。不喜爱远离和独处，却想获得（禅那）心相，这是不可能的。不获得心相，却想圆满正见，这是不可能的。不圆满正见，却想圆满正定，这是不可能的。不圆满正定，却想断除（烦恼）结缚，这是不可能的。不断除结缚，却想证悟涅槃，这是不可能的。

二 诸比丘！如果一个比丘不喜欢交际、不乐于交际、不沉溺于交际之乐，不喜欢群体、不乐于群体、不沉溺于群体之乐，却说他喜爱远离和独处，这是有可能的。如果喜爱远离和独处，那么他想获得心相，这是有可能的。如果获得心相，那么他想圆满正见，这是有可能的。如果圆满了正见，那么他想圆满正定，这是有可能的。如果圆满了正定，那么他想断除结缚，这是有可能的。如果断除了结缚，那么他想证悟涅槃，这是有可能的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.2 Devatāvagga 天神品 (AN 6.65-74)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.5 Devatāsutta 天人 (AN 6.69)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Devatāsuttaṃ

69. Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā bhagavantaṃ etadavoca – “chayime, bhante, dhammā bhikkhuno aparihānāya saṃvattanti. Katame cha? Satthugāravatā, dhammagāravatā, saṅghagāravatā, sikkhāgāravatā, sovacassatā, kalyāṇamittatā – ime kho, bhante, cha dhammā bhikkhuno aparihānāya saṃvattantī”ti. Idamavoca sā devatā. Samanuñño satthā ahosi. Atha kho sā devatā “samanuñño me satthā”ti bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.

Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi – “imaṃ, bhikkhave, rattiṃ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho, bhikkhave, sā devatā maṃ etadavoca – ‘chayime, bhante, dhammā bhikkhuno aparihānāya saṃvattanti. Katame cha? Satthugāravatā, dhammagāravatā, saṅghagāravatā, sikkhāgāravatā, sovacassatā, kalyāṇamittatā – ime kho, bhante, cha dhammā bhikkhuno aparihānāya saṃvattantī’ti. Idamavoca, bhikkhave, sā devatā. Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyī”ti.

Evaṃ vutte āyasmā sāriputto bhagavantaṃ abhivādetvā etadavoca – “imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmi. Idha, bhante, bhikkhu attanā ca satthugāravo hoti satthugāravatāya ca vaṇṇavādī. Ye caññe bhikkhū na satthugāravā te ca satthugāravatāya samādapeti. Ye caññe bhikkhū satthugāravā tesañca vaṇṇaṃ bhaṇati bhūtaṃ tacchaṃ kālena. Attanā ca dhammagāravo hoti…pe… saṅghagāravo hoti… sikkhāgāravo hoti … suvaco hoti… kalyāṇamitto hoti kalyāṇamittatāya ca vaṇṇavādī. Ye caññe bhikkhū na kalyāṇamittā te ca kalyāṇamittatāya samādapeti. Ye caññe bhikkhū kalyāṇamittā tesañca vaṇṇaṃ bhaṇati bhūtaṃ tacchaṃ kālena. Imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti.

“Sādhu sādhu, sāriputta! Sādhu kho tvaṃ, sāriputta, imassa mayā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāsi. Idha, sāriputta, bhikkhu attanā ca satthugāravo hoti satthugāravatāya ca vaṇṇavādī. Ye caññe bhikkhū na satthugāravā te ca satthugāravatāya samādapeti. Ye caññe bhikkhū satthugāravā tesañca vaṇṇaṃ bhaṇati bhūtaṃ tacchaṃ kālena. Attanā ca dhammagāravo hoti…pe… saṅghagāravo hoti… sikkhāgāravo hoti… suvaco hoti… kalyāṇamitto hoti kalyāṇamittatāya ca vaṇṇavādī. Ye caññe bhikkhū na kalyāṇamittā te ca kalyāṇamittatāya samādapeti. Ye caññe bhikkhū kalyāṇamittā tesañca vaṇṇaṃ bhaṇati bhūtaṃ tacchaṃ kālena. Imassa kho, sāriputta, mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti. Pañcamaṃ.

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六十九 天人

一 那时，在后半夜，有一位天人，容貌殊胜，遍照整个祇陀林，来到世尊那里。到了之后，向世尊行礼问候，然后站在一边。站在一边的这位天人对世尊说：“尊者（大德）！这六种法，能使比丘不退失（修行）。是哪六种呢？就是：恭敬导师、恭敬法、恭敬僧伽、恭敬学处（戒律）、善于听从劝告（易受教导）、结交善友。尊者（大德）！这六种法，能使比丘不退失。”那位天人说完这些，导师（世尊）表示认可。这时，那位天人心想：“导师认可我了。”便向世尊行礼问候，向右绕行后，就在原地消失了。

二 那时，世尊在那一夜过后，告诉诸比丘说：“诸比丘！昨天后半夜，有一位天人，容貌殊胜，遍照整个祇陀林，来到我这里。到了之后，向我行礼问候，然后站在一边。诸比丘！站在一边的这位天人对我说：‘尊者（大德）！这六种法，能使比丘不退失。是哪六种呢？就是：恭敬导师、恭敬法、恭敬僧伽、恭敬学处、善于听从劝告、结交善友。尊者（大德）！这六种法能使比丘不退失。’诸比丘！那位天人说完这些，向我行礼问候，向右绕行后，就在原地消失了。”

三 世尊说完后，具寿舍利弗向世尊行礼问候，然后说：

“尊者（大德）！我理解世尊简略开示的详细含义。尊者（大德）！世间有这样的比丘，他自己恭敬导师，也称赞恭敬导师的行为；他还劝导其他不恭敬导师的比丘去恭敬导师；对于其他恭敬导师的比丘，他适时地、真实地加以称赞。他自己恭敬法……（以此类推）……恭敬僧伽……（以此类推）……恭敬学处……（以此类推）……善于听从劝告……（以此类推）……结交善友，也称赞结交善友的行为；他还劝导其他没有善友的比丘去结交善友；对于其他有善友的比丘，他适时地、真实地加以称赞。尊者（大德）！我就是这样理解世尊简略开示的详细含义的。”

“善哉，善哉！舍利弗！你这样理解我简略开示的详细含义，很好！舍利弗！世间有这样的比丘，他自己恭敬导师，也称赞恭敬导师的行为；他还劝导其他不恭敬导师的比丘去恭敬导师；对于其他恭敬导师的比丘，他适时地、真实地加以称赞。他自己恭敬法……（以此类推）……恭敬僧伽……恭敬学处……善于听从劝告……结交善友，也称赞结交善友的行为；他还劝导其他没有善友的比丘去结交善友；对于其他有善友的比丘，他适时地、真实地加以称赞。舍利弗！这就是我简略开示的详细含义，应当这样理解。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.2 Devatāvagga 天神品 (AN 6.65-74)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.6 Samādhisutta 三摩地 (AN 6.70)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Samādhisuttaṃ

70. “‘So vata, bhikkhave, bhikkhu na santena samādhinā na paṇītena na paṭippassaddhiladdhena [na paṭippassaddhaladdhena (sī.)] na ekodibhāvādhigatena anekavihitaṃ iddhividhaṃ paccanubhavissati – ekopi hutvā bahudhā bhavissati, bahudhāpi hutvā eko bhavissati…pe… yāva brahmalokāpi kāyena vasaṃ vattessatī’ti netaṃ ṭhānaṃ vijjati. ‘Dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇissati – dibbe ca mānuse ca ye dūre santike cā’ti netaṃ ṭhānaṃ vijjati. ‘Parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānissati – sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajānissati …pe… vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajānissatī’ti netaṃ ṭhānaṃ vijjati. ‘Anekavihitaṃ pubbenivāsaṃ anussarissati, seyyathidaṃ – ekampi jātiṃ, dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarissatī’ti netaṃ ṭhānaṃ vijjati. ‘Dibbena cakkhunā visuddhena atikkantamānusakena satte passissati…pe… yathākammūpage satte pajānissatī’ti netaṃ ṭhānaṃ vijjati. ‘Āsavānaṃ khayā…pe… sacchikatvā upasampajja viharissatī’ti netaṃ ṭhānaṃ vijjati.

“‘So vata, bhikkhave, bhikkhu santena samādhinā paṇītena paṭippassaddhiladdhena ekodibhāvādhigatena anekavihitaṃ iddhividhaṃ paccanubhavissati…pe… yāva brahmalokāpi kāyena vasaṃ vattessatī’ti ṭhānametaṃ vijjati. ‘Dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇissati – dibbe ca mānuse ca ye dūre santike cā’ti ṭhānametaṃ vijjati. ‘Parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānissati – sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajānissati…pe… vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajānissatī’ti ṭhānametaṃ vijjati. ‘Anekavihitaṃ pubbenivāsaṃ anussarissati, seyyathidaṃ – ekampi jātiṃ, dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarissatī’ti ṭhānametaṃ vijjati. ‘Dibbena cakkhunā visuddhena atikkantamānusakena satte passissati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānissatī’ti ṭhānametaṃ vijjati. ‘Āsavānaṃ khayā anāsavaṃ cetovimuttiṃ…pe… sacchikatvā upasampajja viharissatī’ti ṭhānametaṃ vijjatī”ti. Chaṭṭhaṃ.

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七十 三摩地

一 “诸比丘！如果比丘的定力不是寂静的、殊胜的、经由轻安获得的、达到一心状态的，却想体验各种神通变化：如由一变多，由多变一……（等等）……乃至用身体掌控梵天界，这是不可能的。想以超越凡人的清净天耳界，听到天上和人间、远处和近处的各种声音，这是不可能的。想以自己的心了知其他有情、其他个人的心：[即：]了知有贪的心是有贪的心……（等等）……了知未解脱的心是未解脱的心，这是不可能的。想回忆起过去的种种生命形态，例如：一生、二生……（等等）……像这样，连同行相和处所一起回忆起过去的种种生命形态，这是不可能的。想以超越凡人的清净天眼，看见有情……（等等）……了知有情随各自业力投生何处，这是不可能的。想因烦恼的灭尽……（等等）……亲身证悟，具足而住，这是不可能的。

二 诸比丘！如果比丘的定力是寂静的、殊胜的、经由轻安获得的、达到一心状态的，那么他想体验各种神通变化……（等等）……乃至用身体掌控梵天界，这是有可能的。想以超越凡人的清净天耳界，听到天上和人间、远处和近处的各种声音，这是有可能的。想以自己的心了知其他有情、其他个人的心：[即：]了知有贪的心是有贪的心……（等等）……了知未解脱的心是未解脱的心，这是有可能的。想回忆起过去的种种生命形态，例如：一生、二生……（等等）……像这样，连同行相和处所一起回忆起过去的种种生命形态，这是有可能的。想以超越凡人的清净天眼，看见有情的死亡与投生，看见他们卑劣与高贵、美貌与丑陋、投生善趣与恶趣，了知有情随各自业力而投生，这是有可能的。想因烦恼的灭尽，以无烦恼的心解脱……（等等）……亲身证悟，具足而住，这是有可能的。”

☸.....................................................................

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.8.25 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.2 Devatāvagga 天神品 (AN 6.65-74)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.7 Sakkhibhabbasutta 亲证之力 (AN 6.71)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Sakkhibhabbasuttaṃ

亲证之力经

☆ 六亲证力（六种亲证通智之力） ➾

① 如实知舍分定（顺退分定：退至较低禅定，要省察舍心禅相）；

② 如实知止分定（顺住分定：禅定不进不退，要省察三昧禅相）；

③ 如实知胜分定（顺胜进分定：进至较高禅定，要省察精勤禅相）；

④ 如实知决择分定（顺决择分定：证涅槃智，要省察六决择慧法门）；

⑤ 小心恭敬、仔细彻底而作（得心一境性是定；四念住是定的禅相）；

⑥ 又作适当、有效益之事（四正勤是定的助缘；多加练习是定的修习）。

71. “Chahi, bhikkhave, dhammehi samannāgato bhikkhu abhabbo tatra tatreva sakkhibhabbataṃ pāpuṇituṃ sati sati āyatane.

“［一］诸比丘！具足六种法的比丘，即使有各自随忆念所显现的适当禅相（所缘），也都不可能在每一个（相应的）所缘上获得亲证（通智）的能力。

Katamehi chahi?

是哪六种呢？

Idha, bhikkhave, bhikkhu

诸比丘！世间有这样的比丘——

‘ime hānabhāgiyā dhammā’ti yathābhūtaṃ nappajānāti,

➊ 不能如实了知这些是导致退步的法（顺退分法）；

‘ime ṭhitibhāgiyā dhammā’ti yathābhūtaṃ nappajānāti,

➋ 不能如实了知这些是维持现状的法（顺住分法）；

‘ime visesabhāgiyā dhammā’ti yathābhūtaṃ nappajānāti,

➌ 不能如实了知这些是导致提升的法（顺胜进法）；

‘ime nibbedhabhāgiyā dhammā’ti yathābhūtaṃ nappajānāti,

➍ 不能如实了知这些是导向抉择（涅槃）的法（顺决择分法）；

asakkaccakārī ca hoti,

➎ 做事不仔细恭敬；

asappāyakārī ca.

➏ 并且不做适当、有益的事情。

Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu abhabbo tatra tatreva sakkhibhabbataṃ pāpuṇituṃ sati sati āyatane.

诸比丘！具足这六种法的比丘，即使有各自随忆念所显现的适当禅相（所缘），也都不可能在每一个（相应的）所缘上获得亲证（通智）的能力。

“Chahi, bhikkhave, dhammehi samannāgato bhikkhu bhabbo tatra tatreva sakkhibhabbataṃ pāpuṇituṃ sati sati āyatane.

［二］诸比丘！具足六种法的比丘，则能在每一个随忆念所显现的适当禅相（所缘）上，获得亲证（通智）的能力。

Katamehi chahi?

是哪六种呢？

Idha, bhikkhave, bhikkhu

诸比丘！世间有这样的比丘——

‘ime hānabhāgiyā dhammā’ti yathābhūtaṃ pajānāti,

➀ 能如实了知这些是导致退步的法（顺退分法）；

‘ime ṭhitibhāgiyā dhammā’ti yathābhūtaṃ pajānāti,

➁ 能如实了知这些是维持现状的法（顺住分法）；

‘ime visesabhāgiyā dhammā’ti yathābhūtaṃ pajānāti,

➂ 能如实了知这些是导致提升的法（顺胜进法）；

‘ime nibbedhabhāgiyā dhammā’ti yathābhūtaṃ pajānāti,

➃ 能如实了知这些是导向抉择（涅槃）的法（顺决择分法）；

sakkaccakārī ca hoti,

➄ 做事仔细恭敬；

sappāyakārī ca.

➅ 并且做适当、有益的事情。

Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu bhabbo tatra tatreva sakkhibhabbataṃ pāpuṇituṃ sati sati āyatane”ti.

诸比丘！具足这六种法的比丘，则能在每一个随忆念所显现的适当禅相（所缘）上，获得亲证（通智）的能力。”

Sattamaṃ.

亲证之力经 ～天神品‧第七经终

～《增支部经典‧六集‧五十经篇之二‧天神品‧Sakkhibhabbasutta 亲证之力经》(AN 6.71)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.2 Devatāvagga 天神品 (AN 6.65-74)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.8 Balasutta 不堪得力 (AN 6.72)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Balasuttaṃ

72. “Chahi, bhikkhave, dhammehi samannāgato bhikkhu abhabbo samādhismiṃ [samādhimhi (ka.)] balataṃ pāpuṇituṃ. Katamehi chahi? Idha, bhikkhave, bhikkhu na samādhissa samāpattikusalo hoti, na samādhissa ṭhitikusalo hoti, na samādhissa [na samādhimhā (ka.) uparisattakanipāte devatāvagge pana sabbatthapi “samādhissa”itveva dissati] vuṭṭhānakusalo hoti, asakkaccakārī ca hoti, asātaccakārī ca, asappāyakārī ca. Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu abhabbo samādhismiṃ balataṃ pāpuṇituṃ.

“Chahi, bhikkhave, dhammehi samannāgato bhikkhu bhabbo samādhismiṃ balataṃ pāpuṇituṃ. Katamehi chahi? Idha, bhikkhave, bhikkhu samādhissa samāpattikusalo hoti, samādhissa ṭhitikusalo hoti, samādhissa vuṭṭhānakusalo hoti, sakkaccakārī ca hoti, sātaccakārī ca, sappāyakārī ca. Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu bhabbo samādhismiṃ balataṃ pāpuṇitun”ti. Aṭṭhamaṃ.

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七十二 不堪得力

一 “诸比丘！具足六种法的比丘，不可能在三摩地（定）中获得力量。是哪六种呢？

二 诸比丘！世间有这样的比丘，他不善于进入三摩地，不善于维持三摩地，不善于从三摩地出定，做事不恭敬，不持续（或：不精勤）去做，并且不做有益的事情。

诸比丘！具足这六种法的比丘，不可能在三摩地中获得力量。

三 诸比丘！具足六种法的比丘，能够在三摩地中获得力量。是哪六种呢？

四 诸比丘！世间有这样的比丘，他善于进入三摩地，善于维持三摩地，善于从三摩地出定，做事恭敬，持续（或：精勤）去做，并且做有益的事情。

诸比丘！具足这六种法的比丘，能够在三摩地中获得力量。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.2 Devatāvagga 天神品 (AN 6.65-74)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.9 Paṭhamatajjhānasutta 初禅之一 (AN 6.73)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Paṭhamatajjhānasuttaṃ

73. “Cha, bhikkhave, dhamme appahāya abhabbo paṭhamaṃ jhānaṃ upasampajja viharituṃ. Katame cha? Kāmacchandaṃ, byāpādaṃ, thinamiddhaṃ, uddhaccakukkuccaṃ, vicikicchaṃ. Kāmesu kho panassa ādīnavo na yathābhūtaṃ sammappaññāya sudiṭṭho hoti. Ime kho, bhikkhave, cha dhamme appahāya abhabbo paṭhamaṃ jhānaṃ upasampajja viharituṃ.

“Cha, bhikkhave, dhamme pahāya bhabbo paṭhamaṃ jhānaṃ upasampajja viharituṃ. Katame cha? Kāmacchandaṃ, byāpādaṃ, thinamiddhaṃ, uddhaccakukkuccaṃ, vicikicchaṃ, kāmesu kho panassa ādīnavo na yathābhūtaṃ sammappaññāya sudiṭṭho hoti. Ime kho, bhikkhave, cha dhamme pahāya bhabbo paṭhamaṃ jhānaṃ upasampajja viharitun”ti. Navamaṃ.

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七十三 初禅之一

一 “诸比丘！如果不舍断六种法，就不可能进入并安住于初禅。是哪六种呢？

二 [这六法是：] 贪欲（欲乐欲）、恶意（嗔恚）、昏沉睡眠、掉举追悔、疑惑，以及未能以正慧如实见到诸欲的过患。

诸比丘！如果不舍断这六种法，就不可能进入并安住于初禅。

三 诸比丘！如果舍断[这]六种法，就能进入并安住于初禅。是哪六种呢？

四 [要舍断的是：] 贪欲、恶意、昏沉睡眠、掉举追悔、疑惑，并且能以正慧如实见到诸欲的过患（从而舍断对欲乐的执取）。

诸比丘！如果舍断这六种法，就能进入并安住于初禅。””

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.2 Devatāvagga 天神品 (AN 6.65-74)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.10 Dutiyatajjhānasutta 初禅之二 (AN 6.74)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Dutiyatajjhānasuttaṃ

74. “Cha, bhikkhave, dhamme appahāya abhabbo paṭhamaṃ jhānaṃ upasampajja viharituṃ. Katame cha? Kāmavitakkaṃ, byāpādavitakkaṃ, vihiṃsāvitakkaṃ, kāmasaññaṃ, byāpādasaññaṃ, vihiṃsāsaññaṃ – ime kho, bhikkhave, cha dhamme appahāya abhabbo paṭhamaṃ jhānaṃ upasampajja viharituṃ.

“Cha, bhikkhave, dhamme pahāya bhabbo paṭhamaṃ jhānaṃ upasampajja viharituṃ. Katame cha? Kāmavitakkaṃ, byāpādavitakkaṃ, vihiṃsāvitakkaṃ, kāmasaññaṃ, byāpādasaññaṃ, vihiṃsāsaññaṃ – ime kho, bhikkhave, cha dhamme pahāya bhabbo paṭhamaṃ jhānaṃ upasampajja viharitun”ti. Dasamaṃ.

Devatāvaggo sattamo. [dutiyo (syā. ka.)]

Tassuddānaṃ –

Anāgāmi arahaṃ mittā, saṅgaṇikārāmadevatā;

Samādhi sakkhibhabbaṃ balaṃ, tajjhānā apare duveti.

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七十四 初禅之二

一 “诸比丘！如果不舍断六种法，就不可能进入并安住于初禅。是哪六种呢？

二 就是：欲寻、嗔寻、害寻、欲想、嗔想、害想。

诸比丘！如果不舍断这六种法，就不可能进入并安住于初禅。

三 诸比丘！如果舍断六种法，就能进入并安住于初禅。是哪六种呢？

四 就是：欲寻、嗔寻、害寻、欲想、嗔想、害想。

诸比丘！如果舍断这六种法，就能进入并安住于初禅。”

摄颂：

不还、阿罗汉、友、天神、（交际与）

三摩地、亲证力、力、初禅（另）二经

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.3 Arahattavagga 阿罗汉果品 (AN 6.75-84)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.1 Dukkhasutta 现法苦痛 (AN 6.75)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Arahattavaggo

1. Dukkhasuttaṃ

75. “Chahi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme dukkhaṃ viharati savighātaṃ saupāyāsaṃ sapariḷāhaṃ, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā. Katamehi chahi? Kāmavitakkena, byāpādavitakkena, vihiṃsāvitakkena, kāmasaññāya, byāpādasaññāya, vihiṃsāsaññāya – imehi, kho, bhikkhave, chahi dhammehi samannāgato bhikkhu diṭṭheva dhamme dukkhaṃ viharati savighātaṃ saupāyāsaṃ sapariḷāhaṃ, kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā.

“Chahi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhaṃ viharati avighātaṃ anupāyāsaṃ apariḷāhaṃ, kāyassa bhedā paraṃ maraṇā sugati pāṭikaṅkhā. Katamehi chahi? Nekkhammavitakkena, abyāpādavitakkena, avihiṃsāvitakkena, nekkhammasaññāya, abyāpādasaññāya, avihiṃsāsaññāya – imehi, kho, bhikkhave, chahi dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhaṃ viharati avighātaṃ anupāyāsaṃ apariḷāhaṃ, kāyassa bhedā paraṃ maraṇā sugati pāṭikaṅkhā”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第八 阿罗汉果品

七十五 现法苦痛

一 “诸比丘！具足六种法的比丘，在现世生活中痛苦、有困扰、有忧恼、有热恼，身体败坏、死亡之后，预期会投生到恶趣。是哪六种呢？

二 就是：欲寻、嗔寻、害寻、欲想、嗔想、害想。

诸比丘！具足这六种法的比丘，在现世生活中痛苦、有困扰、有忧恼、有热恼，身体败坏、死亡之后，预期会投生到恶趣。

三 诸比丘！具足六种法的比丘，在现世生活中快乐、没有困扰、没有忧恼、没有热恼，身体败坏、死亡之后，预期会投生到善趣。[是哪六种呢？]

四 就是：出离寻、无嗔寻、无害寻、出离想、无嗔想、无害想。

诸比丘！具足这六种法的比丘，在现世生活中快乐、没有困扰、没有忧恼、没有热恼，身体败坏、死亡之后，预期会投生到善趣。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.3 Arahattavagga 阿罗汉果品 (AN 6.75-84)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.2 Arahattasutta 证阿罗汉 (AN 6.76)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Arahattasuttaṃ

76. “Cha, bhikkhave, dhamme appahāya abhabbo arahattaṃ sacchikātuṃ. Katame cha? Mānaṃ, omānaṃ, atimānaṃ, adhimānaṃ, thambhaṃ, atinipātaṃ. Ime kho, bhikkhave, cha dhamme appahāya abhabbo arahattaṃ sacchikātuṃ.

“Cha, bhikkhave, dhamme pahāya bhabbo arahattaṃ sacchikātuṃ. Katame cha? Mānaṃ, omānaṃ, atimānaṃ, adhimānaṃ, thambhaṃ, atinipātaṃ. Ime kho, bhikkhave, cha dhamme pahāya bhabbo arahattaṃ sacchikātun”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

七十六 证阿罗汉

一 “诸比丘！如果不舍断这六种法，就不可能证得阿罗汉果。是哪六种呢？

二 就是：慢（骄慢）、卑慢（认为自己差的慢）、过慢（骄傲自大）、增上慢（未证谓证的慢）、执拗（顽固）、过分自卑。

诸比丘！如果不舍断这六种法，就不可能证得阿罗汉果。

三 诸比丘！如果舍断这六种法，就能证得阿罗汉果。是哪六种呢？

四 就是：慢、卑慢、过慢、增上慢、执拗、过分自卑。

诸比丘！如果舍断这六种法，就能证得阿罗汉果。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.3 Arahattavagga 阿罗汉果品 (AN 6.75-84)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.3 Uttarimanussadhammasutta 证上人法 (AN 6.77)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Uttarimanussadhammasuttaṃ

77. “Cha, bhikkhave, dhamme appahāya abhabbo uttarimanussadhammaṃ alamariyañāṇadassanavisesaṃ sacchikātuṃ. Katame cha? Muṭṭhassaccaṃ, asampajaññaṃ, indriyesu aguttadvārataṃ, bhojane amattaññutaṃ, kuhanaṃ, lapanaṃ. Ime kho, bhikkhave, cha dhamme appahāya abhabbo uttarimanussadhammaṃ alamariyañāṇadassanavisesaṃ sacchikātuṃ.

“Cha, bhikkhave, dhamme pahāya bhabbo uttarimanussadhammaṃ alamariyañāṇadassanavisesaṃ sacchikātuṃ. Katame cha? Muṭṭhassaccaṃ, asampajaññaṃ, indriyesu aguttadvārataṃ, bhojane amattaññutaṃ, kuhanaṃ, lapanaṃ. Ime kho, bhikkhave, cha dhamme pahāya bhabbo uttarimanussadhammaṃ alamariyañāṇadassanavisesaṃ sacchikātun”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

七十七 证上人法

一 “诸比丘！如果不舍断这六种法，就不可能证得超越凡俗的法，即圣者的、殊胜的智见。是哪六种呢？

二 就是：失念、不正知、不守护根门、饮食不知量、欺诈、空谈。

诸比丘！如果不舍断这六种法，就不可能证得超越凡俗的法，即圣者的、殊胜的智见。

三 诸比丘！如果舍断六种法，就能证得超越凡俗的法，即圣者的、殊胜的智见。是哪六种呢？

四 就是：失念、不正知、不守护根门、饮食不知量、欺诈、空谈。

诸比丘！如果舍断这六种法，就能证得超越凡俗的法，即圣者的、殊胜的智见。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.3 Arahattavagga 阿罗汉果品 (AN 6.75-84)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.4 Sukhasomanassasutta 现法安乐 (AN 6.78)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Sukhasomanassasuttaṃ

78. “Chahi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhasomanassabahulo viharati, yoni cassa āraddhā hoti āsavānaṃ khayāya. Katamehi chahi? Idha, bhikkhave, bhikkhu dhammārāmo hoti, bhāvanārāmo hoti, pahānārāmo hoti, pavivekārāmo hoti, abyāpajjhārāmo hoti, nippapañcārāmo hoti. Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhasomanassabahulo viharati, yoni cassa āraddhā hoti āsavānaṃ khayāyā”ti. Catutthaṃ.

☸---------------------------------------------------------------------

七十八 现法安乐

一 “诸比丘！具足六种法的比丘，在现世生活中多有快乐和喜悦，并且为烦恼的灭尽奠定了基础（或：开启了漏尽的因缘）。是哪六种呢？

二 诸比丘！世间有这样的比丘，他乐于法、乐于修习（禅那）、乐于舍断（不善法）、乐于远离（独处）、乐于无嗔（或：无恼害）、乐于无戏论。

诸比丘！具足这六种法的比丘，在现世生活中多有快乐和喜悦，并且为烦恼的灭尽奠定了基础。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.3 Arahattavagga 阿罗汉果品 (AN 6.75-84)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.5 Adhigamasutta 得达善法 (AN 6.79)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Adhigamasuttaṃ

79. “Chahi, bhikkhave, dhammehi samannāgato bhikkhu abhabbo anadhigataṃ vā kusalaṃ dhammaṃ adhigantuṃ, adhigataṃ vā kusalaṃ dhammaṃ phātiṃ kātuṃ [phātikattuṃ (sī.), phātikātuṃ (syā. kaṃ. pī.)]. Katamehi chahi? Idha, bhikkhave, bhikkhu na āyakusalo ca hoti, na apāyakusalo ca hoti, na upāyakusalo ca hoti, anadhigatānaṃ kusalānaṃ dhammānaṃ adhigamāya na chandaṃ janeti, adhigate kusale dhamme na ārakkhati [sārakkhati (sī. syā. kaṃ. pī)], sātaccakiriyāya na sampādeti. Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu abhabbo anadhigataṃ vā kusalaṃ dhammaṃ adhigantuṃ, adhigataṃ vā kusalaṃ dhammaṃ phātiṃ kātuṃ.

“Chahi, bhikkhave, dhammehi samannāgato bhikkhu bhabbo anadhigataṃ vā kusalaṃ dhammaṃ adhigantuṃ, adhigataṃ vā kusalaṃ dhammaṃ phātiṃ kātuṃ. Katamehi chahi? Idha, bhikkhave, bhikkhu āyakusalo ca hoti, apāyakusalo ca hoti, upāyakusalo ca hoti, anadhigatānaṃ kusalānaṃ dhammānaṃ adhigamāya chandaṃ janeti, adhigate kusale dhamme ārakkhati, sātaccakiriyāya sampādeti. Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu bhabbo anadhigataṃ vā kusalaṃ dhammaṃ adhigantuṃ, adhigataṃ vā kusalaṃ dhammaṃ phātiṃ kātun”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

七十九 得达善法

一 “诸比丘！具足六种法的比丘，不可能获得未获得的善法，也不可能使已获得的善法增长广大。是哪六种呢？

二 诸比丘！世间有这样的比丘，他不善巧于（善法的）增长，不善巧于（恶法的）衰灭，不善巧于（修行的）方法；对于未获得的善法，他不生起意欲去获得；对于已获得的善法，他不守护；他不持续（或：不精勤）地努力。

诸比丘！具足这六种法的比丘，不可能获得未获得的善法，也不可能使已获得的善法增长广大。

三 诸比丘！具足六种法的比丘，能够获得未获得的善法，并能使已获得的善法增长广大。是哪六种呢？

诸比丘？世间有这样的比丘，他善巧于（善法的）增长，善巧于（恶法的）衰灭，善巧于（修行的）方法；对于未获得的善法，他生起意欲去获得；对于已获得的善法，他加以守护；他持续（或：精勤）地努力。

诸比丘！具足这六种法的比丘，能够获得未获得的善法，并能使已获得的善法增长广大。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.3 Arahattavagga 阿罗汉果品 (AN 6.75-84)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.6 Mahantattasutta 诸法得大 (AN 6.80)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Mahantattasuttaṃ

80. “Chahi, bhikkhave, dhammehi samannāgato bhikkhu nacirasseva mahantattaṃ [mahattaṃ (syā. kaṃ.)] vepullattaṃ pāpuṇāti dhammesu. Katamehi chahi? Idha, bhikkhave, bhikkhu ālokabahulo ca hoti yogabahulo ca vedabahulo ca asantuṭṭhibahulo ca anikkhittadhuro ca kusalesu dhammesu uttari ca patāreti [pakaroti (ka.)]. Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu nacirasseva mahantattaṃ vepullattaṃ pāpuṇāti dhammesū”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

八十 诸法得大

一 “诸比丘！具足六种法的比丘，不久将在（善）法中达到伟大和广阔的境地。是哪六种呢？

二 诸比丘！世间有这样的比丘，他富有（智慧）光明，富有努力（实践），富有（法）喜，富有（对善法的）不满足心，在善法上不放弃责任（持续精进），并且追求更进一步。

诸比丘！具足这六种法的比丘，不久将在（善）法中达到伟大和广阔的境地。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.3 Arahattavagga 阿罗汉果品 (AN 6.75-84)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.7 Paṭhamanirayasutta 地狱之一 (AN 6.81)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Paṭhamanirayasuttaṃ

81. “Chahi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye. Katamehi chahi? Pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pāpiccho ca, micchādiṭṭhi ca. Imehi kho, bhikkhave, chahi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.

“Chahi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge. Katamehi chahi? Pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, appiccho ca, sammādiṭṭhi ca. Imehi kho, bhikkhave, chahi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge”ti. Sattamaṃ.

☸---------------------------------------------------------------------

八十一 地狱之一

一 “诸比丘！具足六种法的人，就像被押送到（那里）一样，会投生到地狱。是哪六种呢？

二 就是：杀生、偷盗（不与取）、邪淫（于欲乐行邪行）、妄语、有恶欲以及持邪见。

诸比丘！具足这六种法的人，就像被押送到那里一样，会投生到地狱。

三 诸比丘！具足六种法的人，就像被迎接到（那里）一样，会投生到天界。是哪六种呢？

四 就是：远离杀生、远离偷盗、远离邪淫、远离妄语、少欲以及持正见。

诸比丘！具足这六种法的人，就像被迎接到那里一样，会投生到天界。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.3 Arahattavagga 阿罗汉果品 (AN 6.75-84)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.8 Dutiyanirayasutta 地狱之二 (AN 6.82)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Dutiyanirayasuttaṃ

82. “Chahi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye. Katamehi chahi [musāvādī hoti, pisuṇavācā hoti, pharusavāco hoti, samphappalāpī hoti, (sī. syā. pī.) evaṃ sukkapakkhepi]? Pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti [musāvādī hoti, pisuṇavācā hoti, pharusavāco hoti, samphappalāpī hoti, (sī. syā. pī.) evaṃ sukkapakkhepi], luddho ca, pagabbho ca. Imehi kho, bhikkhave, chahi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.

“Chahi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge. Katamehi chahi? Pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, aluddho ca, appagabbho ca. Imehi kho bhikkhave chahi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

八十二 地狱之二

一 “诸比丘！具足六种法的人，就像被押送到（那里）一样，会投生到地狱。是哪六种呢？

二 就是：妄语、两舌（离间语）、恶口（粗恶语）、绮语（无意义的话）、贪婪以及傲慢（或：鲁莽）。

诸比丘！具足这六种法的人，就像被押送到那里一样，会投生到地狱。

三 诸比丘！具足六种法的人，就像被迎接到（那里）一样，会投生到天界。是哪六种呢？

四 就是：远离妄语、远离两舌、远离恶口、远离绮语、不贪婪以及不傲慢（或：不鲁莽）。

诸比丘！具足这六种法的人，就像被迎接到那里一样，会投生到天界。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.3 Arahattavagga 阿罗汉果品 (AN 6.75-84)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.9 Aggadhammasutta 最上法 (AN 6.83)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Aggadhammasuttaṃ

83. “Chahi, bhikkhave, dhammehi samannāgato bhikkhu abhabbo aggaṃ dhammaṃ arahattaṃ sacchikātuṃ. Katamehi chahi? Idha, bhikkhave, bhikkhu assaddho hoti, ahiriko hoti, anottappī hoti, kusīto hoti, duppañño hoti, kāye ca jīvite ca sāpekkho hoti. Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu abhabbo aggaṃ dhammaṃ arahattaṃ sacchikātuṃ.

“Chahi, bhikkhave, dhammehi samannāgato bhikkhu bhabbo aggaṃ dhammaṃ arahattaṃ sacchikātuṃ. Katamehi chahi? Idha, bhikkhave, bhikkhu saddho hoti, hirimā hoti, ottappī hoti, āraddhavīriyo hoti, paññavā hoti, kāye ca jīvite ca anapekkho hoti. Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu bhabbo aggaṃ dhammaṃ arahattaṃ sacchikātun”ti. Navamaṃ.

☸---------------------------------------------------------------------

八十三 最上法

一 “诸比丘！具足六种法的比丘，不可能证得最上法，即阿罗汉果。是哪六种呢？

二 诸比丘！世间有这样的比丘，他没有信心、无惭、无愧、懈怠、无慧、并且贪恋身体和生命。

诸比丘！具足这六种法的比丘，不可能证得最上法，即阿罗汉果。

三 诸比丘！具足六种法的比丘，能够证得最上法，即阿罗汉果。是哪六种呢？

四 诸比丘！世间有这样的比丘，他有信心、有惭、有愧、发起精进、有慧、并且不贪恋身体和生命。

诸比丘！具足这六种法的比丘，能够证得最上法，即阿罗汉果。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.3 Arahattavagga 阿罗汉果品 (AN 6.75-84)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.10 Rattidivasasutta 夜来昼去 (AN 6.84)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Rattidivasasuttaṃ

84. “Chahi, bhikkhave, dhammehi samannāgatassa bhikkhuno yā ratti vā divaso vā āgacchati hāniyeva pāṭikaṅkhā kusalesu dhammesu, no vuddhi. Katamehi chahi? Idha, bhikkhave, bhikkhu mahiccho hoti, vighātavā, asantuṭṭho, itarītaracīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena, assaddho hoti, dussīlo hoti, kusīto hoti, muṭṭhassati hoti, duppañño hoti. Imehi kho, bhikkhave, chahi dhammehi samannāgatassa bhikkhuno yā ratti vā divaso vā āgacchati hāniyeva pāṭikaṅkhā kusalesu dhammesu, no vuddhi.

“Chahi, bhikkhave, dhammehi samannāgatassa bhikkhuno yā ratti vā divaso vā āgacchati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni. Katamehi chahi? Idha, bhikkhave, bhikkhu na mahiccho hoti, avighātavā, santuṭṭho, itarītaracīvarapiṇṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena, saddho hoti, sīlavā hoti, āraddhavīriyo hoti, satimā hoti, paññavā hoti. Imehi kho, bhikkhave, chahi dhammehi samannāgatassa bhikkhuno yā ratti vā divaso vā āgacchati vuddhiyeva pāṭikaṅkhā, kusalesu dhammesu no parihānī”ti. Dasamaṃ.

Arahattavaggo aṭṭhamo. [tatiyo (syā. ka.)]

Tassuddānaṃ –

Dukkhaṃ arahattaṃ uttari ca, sukhaṃ adhigamena ca;

Mahantattaṃ dvayaṃ niraye [mahattadvayaniraye (syā.)], aggadhammañca rattiyoti.

☸---------------------------------------------------------------------

八十四 夜来昼去

一 “诸比丘！具备六种法的比丘，无论是夜晚到来还是白昼到来，都只能预期善法的衰退，而非增长。是哪六种法呢？

二 诸比丘！在此，有比丘欲望强烈、常感恼怒、对于任何衣服、饮食、住所、病者所需医药及资具都不满足，并且没有信心、毁坏戒行、懒惰懈怠、丢失正念、缺乏智慧。

诸比丘！具备这六种法的比丘，无论是夜晚到来还是白昼到来，都只能预期善法的衰退，而非增长。

三 诸比丘！具备六种法的比丘，无论是夜晚到来还是白昼到来，都只能预期善法的增长，而非衰退。是哪六种法呢？

四 诸比丘！在此，有比丘没有强烈的欲望、不感恼怒、对于任何衣服、饮食、住所、病者所需医药及资具都感到满足，并且有信心、具足戒行、发起精进、拥有正念、具足智慧。

诸比丘！具备这六种法的比丘，无论是夜晚到来还是白昼到来，都只能预期善法的增长，而非衰退。”

摄颂：

苦、阿罗汉果、超越、安乐及证得

广大性、二地狱、最上法以及夜

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.4 Sītivagga 清凉品 (AN 6.85-95)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.1 Sītibhāvasutta 无上清凉 (AN 6.85)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Sītivaggo

1. Sītibhāvasuttaṃ

85. “Chahi, bhikkhave, dhammehi samannāgato bhikkhu abhabbo anuttaraṃ sītibhāvaṃ sacchikātuṃ. Katamehi chahi [visuddhi. 1.64 ādayo vitthāro]? Idha, bhikkhave, bhikkhu yasmiṃ samaye cittaṃ niggahetabbaṃ tasmiṃ samaye cittaṃ na niggaṇhāti, yasmiṃ samaye cittaṃ paggahetabbaṃ tasmiṃ samaye cittaṃ na paggaṇhāti, yasmiṃ samaye cittaṃ sampahaṃsitabbaṃ tasmiṃ samaye cittaṃ na sampahaṃseti, yasmiṃ samaye cittaṃ ajjhupekkhitabbaṃ tasmiṃ samaye cittaṃ na ajjhupekkhati, hīnādhimuttiko ca hoti, sakkāyābhirato ca. Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu abhabbo anuttaraṃ sītibhāvaṃ sacchikātuṃ.

“Chahi, bhikkhave, dhammehi samannāgato bhikkhu bhabbo anuttaraṃ sītibhāvaṃ sacchikātuṃ. Katamehi chahi? Idha, bhikkhave, bhikkhu yasmiṃ samaye cittaṃ niggahetabbaṃ tasmiṃ samaye cittaṃ niggaṇhāti, yasmiṃ samaye cittaṃ paggahetabbaṃ tasmiṃ samaye cittaṃ paggaṇhāti, yasmiṃ samaye cittaṃ sampahaṃsitabbaṃ tasmiṃ samaye cittaṃ sampahaṃseti, yasmiṃ samaye cittaṃ ajjhupekkhitabbaṃ tasmiṃ samaye cittaṃ ajjhupekkhati, paṇītādhimuttiko ca hoti, nibbānābhirato ca. Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu bhabbo anuttaraṃ sītibhāvaṃ sacchikātun”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第九 清凉品

八十五 无上清凉

一 “诸比丘！具备六种法的比丘，不能够证悟无上的清凉境界。是哪六种法呢？

二 诸比丘！在此，有比丘在应当抑制心的时候不抑制心，在应当策励心的时候不策励心，在应当使心欢喜的时候不使心欢喜，在应当对心保持舍离（平等观照）的时候不对心保持舍离，他倾向于低劣的事物，并且喜爱执着于“萨迦耶”（身见，我见）。

诸比丘！具备这六种法的比丘，不能够证悟无上的清凉境界。

三 诸比丘！具备六种法的比丘，能够证悟无上的清凉境界。是哪六种法呢？

四 诸比丘！在此，有比丘在应当抑制心的时候抑制心，在应当策励心的时候策励心，在应当使心欢喜的时候使心欢喜，在应当对心保持舍离的时候对心保持舍离，他倾向于殊胜的事物，并且喜爱趋向涅槃。

诸比丘！具备这六种法的比丘，能够证悟无上的清凉境界。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.2.19 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.4 Sītivagga 清凉品 (AN 6.85-95)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.2 Āvaraṇasutta 烦恼障 (AN 6.86)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Āvaraṇasuttaṃ

烦恼障经

☆ 六重遮障（ Āvaraṇa ） ➾

又或译为：六障、六遮障、六重障。

白话解释：导致不能证得初果、不能进入圣道（正性决定）的六种障碍。

① 业障（也叫无间业，四重五逆） ☞

当下身语意有企图心的造作，称为‘业’；

如果有非常邪恶的企图心，就会造成业障。

② 烦恼障（也叫惑障，五盖十结） ☞

当下的贪瞋痴、昏沉、散乱、掉举等烦恼。

③ 异熟障（也叫报障，二恶趣等） ☞

过去的‘业’，如果成熟，称为‘异熟’；

异熟障，是过去恶业的现前、恶果的成熟。

④ 没有信仰（疑惑盖，故缘生烦恼障） ☞

没有纯净的信心，或是不认同佛陀的善说。

⑤ 不热忱竭力（爱欲盖、瞋恚盖、掉悔盖，故缘生业障） ☞

由于各种烦恼原因，而不热心、不努力奋勉。

⑥ 没有智慧（昏眠盖，故缘生异熟障） ☞

顽固不化、故步自封，所以才会没有智慧。

86. “Chahi, bhikkhave, dhammehi samannāgato suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ.

［壹、六重遮障 ➥］

（这时，世尊说：）“诸比丘！由于具备（障碍圣道的）六种法，即使听闻正法，但在善法中，也不可能（被引导）进入正性决定（即必定趋向涅槃的圣道）。

Katamehi chahi?

是哪六种法呢？即：

Kammāvaraṇatāya samannāgato hoti,

➊ 具有业障；

kilesāvaraṇatāya samannāgato hoti,

➋ 具有烦恼障；

vipākāvaraṇatāya samannāgato hoti,

➌ 具有异熟障；

assaddho ca hoti,

➍ 并且没有信心；

acchandiko ca,

➎ 又没有意愿和努力；

duppañño ca.

➏ 又愚钝无慧。

Imehi kho, bhikkhave, chahi dhammehi samannāgato suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ.

诸比丘！由于具备这（障碍圣道的）六种法，即使听闻正法，但在善法中，也不可能（被引导）进入正性决定（之圣智）。

“Chahi, bhikkhave, dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ.

［贰、离开六障 ➥］

诸比丘！由于具备（趋向圣道的）六种法，当听闻正法时，则在善法中，应该有能力（被引导）进入正性决定（之圣智）。

Katamehi chahi?

是哪六种法呢？即：

Na kammāvaraṇatāya samannāgato hoti,

⓵ 不具有业障；

na kilesāvaraṇatāya samannāgato hoti,

⓶ 不具有烦恼障；

na vipākāvaraṇatāya samannāgato hoti,

⓷ 不具有异熟障；

saddho ca hoti,

⓸ 并且有清净的信心；

chandiko ca,

⓹ 又有热忱且竭尽努力；

paññavā ca.

⓺ 又具有智慧。

Imehi kho, bhikkhave, chahi dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattan”ti.

诸比丘！由于具备这（趋向圣道的）六种法，当听闻正法时，则在善法中，应该有能力（被引导）进入正性决定（之圣智）。”

Dutiyaṃ.

烦恼障经 ～清凉品‧第二经终

～《增支部经典‧六集‧五十经篇之二‧清凉品‧Āvaraṇasutta 烦恼障经》(AN 6.86)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.4 Sītivagga 清凉品 (AN 6.85-95)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.3 Voropitasutta 五逆痴呆 (AN 6.87)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Voropitasuttaṃ

87. “Chahi, bhikkhave, dhammehi samannāgato suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ. Katamehi chahi? Mātā jīvitā voropitā hoti, pitā jīvitā voropito hoti, arahaṃ [arahā (syā. kaṃ.), arahanto (ka.)] jīvitā voropito hoti, tathāgatassa duṭṭhena cittena lohitaṃ uppāditaṃ hoti, saṅgho bhinno hoti, duppañño hoti jaḷo eḷamūgo. Imehi kho, bhikkhave, chahi dhammehi samannāgato suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ.

“Chahi, bhikkhave, dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ. Katamehi chahi? Na mātā jīvitā voropitā hoti, na pitā jīvitā voropito hoti, na arahaṃ jīvitā voropito hoti, na tathāgatassa duṭṭhena cittena lohitaṃ uppāditaṃ hoti, na saṅgho bhinno hoti, paññavā hoti ajaḷo aneḷamūgo. Imehi kho, bhikkhave, chahi dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattan”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

八十七 五逆罪与痴呆

一 “诸比丘！具备六种法的人，即使听闻正法，在善法中，也不能进入正性决定（必定趋向涅槃的圣道）。是哪六种呢？

二 即：杀害母亲、杀害父亲、杀害阿罗汉、以恶意使如来身体出血、分裂僧团、无有智慧、愚痴呆笨犹如哑羊。

诸比丘！具备这六种法的人，即使听闻正法，在善法中，也不能进入正性决定。

三 诸比丘！具备六种法的人，如果听闻正法，则在善法中，能够进入正性决定。是哪六种呢？

四 即：不杀害母亲、不杀害父亲、不杀害阿罗汉、不以恶意使如来身体出血、不分裂僧团、有智慧而不愚痴呆笨、不犹如哑羊。

诸比丘！具备这六种法的人，如果听闻正法，则在善法中，能够进入正性决定。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.4 Sītivagga 清凉品 (AN 6.85-95)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.4 Sussūsatisutta 欲闻法 (AN 6.88)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Sussūsatisuttaṃ

88. “Chahi, bhikkhave, dhammehi samannāgato suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ. Katamehi chahi? Tathāgatappavedite dhammavinaye desiyamāne na sussūsati, na sotaṃ odahati, na aññā cittaṃ upaṭṭhāpeti [upaṭṭhapeti (sī. syā. kaṃ. pī.)], anatthaṃ gaṇhāti, atthaṃ riñcati, ananulomikāya khantiyā samannāgato hoti. Imehi kho, bhikkhave, chahi dhammehi samannāgato suṇantopi saddhammaṃ abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ.

“Chahi, bhikkhave, dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ. Katamehi chahi? Tathāgatappavedite dhammavinaye desiyamāne sussūsati, sotaṃ odahati, aññā cittaṃ upaṭṭhāpeti, atthaṃ gaṇhāti, anatthaṃ riñcati, anulomikāya khantiyā samannāgato hoti. Imehi kho, bhikkhave, chahi dhammehi samannāgato suṇanto saddhammaṃ bhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattan”ti. Catutthaṃ.

☸---------------------------------------------------------------------

八十八 乐欲听闻法

一 “诸比丘！具备六种法的人，即使听闻正法，在善法中，也不能进入正性决定。是哪六种呢？

二 即：当如来所宣说的法律（法与律）被教导时，不愿意听闻、不倾耳专注、不用心理解、接受无益的而舍弃有益的、具有不随顺（真理）的忍耐（或见解）。

诸比丘！具备这六种法的人，即使听闻正法，在善法中，也不能进入正性决定。

三 诸比丘！具备六种法的人，如果听闻正法，则在善法中，能够进入正性决定。是哪六种呢？

四 即：当如来所宣说的法律被教导时，乐欲听闻、倾耳专注、用心理解、接受有益的而舍弃无益的、具有随顺（真理）的忍耐（或见解）。

诸比丘！具备这六种法的人，如果听闻正法，则在善法中，能够进入正性决定。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.4 Sītivagga 清凉品 (AN 6.85-95)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.5 Appahāyasutta 不断六法 (AN 6.89)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Appahāyasuttaṃ

89. “Cha, bhikkhave, dhamme appahāya abhabbo diṭṭhisampadaṃ sacchikātuṃ. Katame cha? Sakkāyadiṭṭhiṃ, vicikicchaṃ, sīlabbataparāmāsaṃ, apāyagamanīyaṃ rāgaṃ, apāyagamanīyaṃ dosaṃ, apāyagamanīyaṃ mohaṃ. Ime kho, bhikkhave, cha dhamme appahāya abhabbo diṭṭhisampadaṃ sacchikātuṃ.

“Cha, bhikkhave, dhamme pahāya bhabbo diṭṭhisampadaṃ sacchikātuṃ. Katame cha? Sakkāyadiṭṭhiṃ, vicikicchaṃ, sīlabbataparāmāsaṃ, apāyagamanīyaṃ rāgaṃ, apāyagamanīyaṃ dosaṃ, apāyagamanīyaṃ mohaṃ. Ime kho, bhikkhave, cha dhamme pahāya bhabbo diṭṭhisampadaṃ sacchikātun”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

八十九 不断除六法

一 “诸比丘！如果不舍断这六种法，则不能够证得正见具足（初果）。是哪六种法呢？

二 即：萨迦耶见（身见、我见）、疑（对三宝、因果等的怀疑）、戒禁取（执着于无效的戒律和仪式）、导致堕入恶趣的贪欲、导致堕入恶趣的瞋恚、导致堕入恶趣的愚痴。

诸比丘！如果不舍断这六种法，则不能够证得正见具足。

三 诸比丘！如果舍断这六种法，则能够证得正见具足。是哪六种法呢？

四 即：萨迦耶见、疑、戒禁取、导致堕入恶趣的贪欲、导致堕入恶趣的瞋恚、导致堕入恶趣的愚痴。

诸比丘！如果舍断这六种法，则能够证得正见具足。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.4 Sītivagga 清凉品 (AN 6.85-95)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.6 Pahīnasutta 已断六法 (AN 6.90)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Pahīnasuttaṃ

90. “Chayime, bhikkhave, dhammā diṭṭhisampannassa puggalassa pahīnā. Katame cha? Sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso, apāyagamanīyo rāgo, apāyagamanīyo doso, apāyagamanīyo moho. Ime kho, bhikkhave, cha dhammā diṭṭhisampannassa puggalassa pahīnā”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

九十 已断除六法

一 “诸比丘！正见具足者（证得初果的人），已经断除了这六种法。是哪六种法呢？

二 即：萨迦耶见、疑、戒禁取、导致堕入恶趣的贪欲、导致堕入恶趣的瞋恚、导致堕入恶趣的愚痴。

诸比丘！正见具足者，已经断除了这六种法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.4 Sītivagga 清凉品 (AN 6.85-95)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.7 Abhabbasutta 不生六法 (AN 6.91)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Abhabbasuttaṃ

91. “Cha, bhikkhave, dhamme abhabbo diṭṭhisampanno puggalo uppādetuṃ. Katame cha? Sakkāyadiṭṭhiṃ, vicikicchaṃ, sīlabbataparāmāsaṃ, apāyagamanīyaṃ rāgaṃ, apāyagamanīyaṃ dosaṃ, apāyagamanīyaṃ mohaṃ. Ime kho, bhikkhave, cha dhamme abhabbo diṭṭhisampanno puggalo uppādetun”ti. Sattamaṃ.

☸---------------------------------------------------------------------

九十一 不可能生起的六法

一 “诸比丘！正见具足者（证得初果的人），不可能生起六种法。是哪六种法呢？

二 即：萨迦耶见、疑、戒禁取、导致堕入恶趣的贪欲、导致堕入恶趣的瞋恚、导致堕入恶趣的愚痴。

诸比丘！正见具足者，不可能生起这六种法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.4 Sītivagga 清凉品 (AN 6.85-95)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.8 Paṭhamaabhabbaṭṭhānasutta 六种不可能之一 (AN 6.92)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Paṭhamaabhabbaṭṭhānasuttaṃ

92. “Chayimāni, bhikkhave, abhabbaṭṭhānāni. Katamāni cha? Abhabbo diṭṭhisampanno puggalo satthari agāravo viharituṃ appatisso, abhabbo diṭṭhisampanno puggalo dhamme agāravo viharituṃ appatisso, abhabbo diṭṭhisampanno puggalo saṅghe agāravo viharituṃ appatisso, abhabbo diṭṭhisampanno puggalo sikkhāya agāravo viharituṃ appatisso, abhabbo diṭṭhisampanno puggalo anāgamanīyaṃ vatthuṃ paccāgantuṃ, abhabbo diṭṭhisampanno puggalo aṭṭhamaṃ bhavaṃ nibbattetuṃ. Imāni kho, bhikkhave, cha abhabbaṭṭhānānī”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

九十二 六种不可能之一

一 “诸比丘！这些是六种不可能发生的情况（不可能处）。是哪六种呢？

二 正见具足者，不可能对导师（佛陀）不恭敬、不随顺地生活；正见具足者，不可能对正法不恭敬、不随顺地生活；正见具足者，不可能对僧团不恭敬、不随顺地生活；正见具足者，不可能对学处（戒律）不恭敬、不随顺地生活；正见具足者，不可能退转到不应前往的世俗事务中；正见具足者，不可能再生起第八次轮回（即最多七次往返生死即可解脱）。

诸比丘！这些就是六种不可能发生的情况。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.4 Sītivagga 清凉品 (AN 6.85-95)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.9 Dutiyaabhabbaṭṭhānasutta 六种不可能之二 (AN 6.93)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Dutiyaabhabbaṭṭhānasuttaṃ

93. “Chayimāni, bhikkhave, abhabbaṭṭhānāni. Katamāni cha? Abhabbo diṭṭhisampanno puggalo kañci [kiñci (ka.) vibha. 809; ma. ni. 3.127] saṅkhāraṃ niccato upagantuṃ, abhabbo diṭṭhisampanno puggalo kañci saṅkhāraṃ sukhato upagantuṃ, abhabbo diṭṭhisampanno puggalo kañci dhammaṃ attato upagantuṃ, abhabbo diṭṭhisampanno puggalo ānantariyaṃ kammaṃ [ānantariyakammaṃ (sī.), anantariyakammaṃ (syā. pī.) a. ni. 4.162 passitabbaṃ] kātuṃ, abhabbo diṭṭhisampanno puggalo kotūhalamaṅgalena suddhiṃ paccāgantuṃ, abhabbo diṭṭhisampanno puggalo ito bahiddhā dakkhiṇeyyaṃ gavesituṃ. Imāni kho, bhikkhave, cha abhabbaṭṭhānānī”ti. Navamaṃ.

☸---------------------------------------------------------------------

九十三 六种不可能之二

一 “诸比丘！这些是六种不可能发生的情况。是哪六种呢？

二 即：正见具足者，不可能认为任何“行”（有为法、造作现象）是恒常的；正见具足者，不可能认为任何“行”是快乐的；正见具足者，不可能认为任何“法”（一切现象）是“我”或“属于我的”；正见具足者，不可能造作无间业（五逆罪）；正见具足者，不可能依赖外道的仪式或瑞相来求得清净；正见具足者，不可能在此（佛法）之外寻求值得供养的对象（福田）。

诸比丘！这些就是六种不可能发生的情况。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.4 Sītivagga 清凉品 (AN 6.85-95)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.10 Tatiyaabhabbaṭṭhānasutta 六不住处之三 (AN 6.94)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Tatiyaabhabbaṭṭhānasuttaṃ

94. “Chayimāni, bhikkhave, abhabbaṭṭhānāni. Katamāni cha? Abhabbo diṭṭhisampanno puggalo mātaraṃ jīvitā voropetuṃ, abhabbo diṭṭhisampanno puggalo pitaraṃ jīvitā voropetuṃ, abhabbo diṭṭhisampanno puggalo arahantaṃ jīvitā voropetuṃ, abhabbo diṭṭhisampanno puggalo tathāgatassa duṭṭhena cittena lohitaṃ uppādetuṃ, abhabbo diṭṭhisampanno puggalo saṅghaṃ bhindituṃ, abhabbo diṭṭhisampanno puggalo aññaṃ satthāraṃ uddisituṃ. Imāni kho, bhikkhave, cha abhabbaṭṭhānānī”ti. Dasamaṃ.

☸---------------------------------------------------------------------

九十四 六不住处之三

一 “诸比丘！有这六种不可能（发生）的情况。是哪六种呢？

二 即是：见解具足的人（指证得初果须陀洹者），不可能杀害母亲；见解具足的人，不可能杀害父亲；见解具足的人，不可能杀害阿罗汉；见解具足的人，不可能以恶意伤害如来使之流血；见解具足的人，不可能分裂僧团；见解具足的人，不可能（另）奉其他导师。

诸比丘！这些就是六种不可能（发生）的情况。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.4 Sītivagga 清凉品 (AN 6.85-95)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.11 Catutthaabhabbaṭṭhānasutta 六不住处之四 (AN 6.95)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Catutthaabhabbaṭṭhānasuttaṃ

95. “Chayimāni, bhikkhave, abhabbaṭṭhānāni. Katamāni cha? Abhabbo diṭṭhisampanno puggalo sayaṃkataṃ sukhadukkhaṃ paccāgantuṃ, abhabbo diṭṭhisampanno puggalo paraṃkataṃ [parakataṃ (sī. syā.)] sukhadukkhaṃ paccāgantuṃ, abhabbo diṭṭhisampanno puggalo sayaṃkatañca paraṃkatañca sukhadukkhaṃ paccāgantuṃ, abhabbo diṭṭhisampanno puggalo asayaṃkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ paccāgantuṃ, abhabbo diṭṭhisampanno puggalo aparaṃkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ paccāgantuṃ, abhabbo diṭṭhisampanno puggalo asayaṃkārañca aparaṃkārañca adhiccasamuppannaṃ sukhadukkhaṃ paccāgantuṃ. Taṃ kissa hetu? Tathā hissa, bhikkhave, diṭṭhisampannassa puggalassa hetu ca sudiṭṭho hetusamuppannā ca dhammā. Imāni kho, bhikkhave, cha abhabbaṭṭhānānī”ti. Ekādasamaṃ.

Sītivaggo navamo. [catuttho (syā. ka.)]

Tassuddānaṃ –

Sītibhāvaṃ āvaraṇaṃ, voropitā sussūsati;

Appahāya pahīnābhabbo, taṭṭhānā caturopi cāti.

☸---------------------------------------------------------------------

九十五 六不住处之四

一 “诸比丘！有这六种不可能（发生）的情况。是哪六种呢？

二 即是：见解具足的人，不可能（再）采纳‘苦乐是自己造成的’这种见解；见解具足的人，不可能（再）采纳‘苦乐是他人造成的’这种见解；见解具足的人，不可能（再）采纳‘苦乐是自他共同造成的’这种见解；见解具足的人，不可能（再）采纳‘苦乐非自作，是偶然生起’的这种见解；见解具足的人，不可能（再）采纳‘苦乐非他作，是偶然生起’的这种见解；见解具足的人，不可能（再）采纳‘苦乐既非自作也非他作，是偶然生起’的这种见解。这是什么原因呢？

诸比丘！因为见解具足的人，已经彻底了知因（缘），以及由因（缘）而生的诸法。”

摄句：

清净、能（堪）、障、说（法）与听（法）、应断、我已断、应生、于导师所作、一切行、母与自作。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.5 Ānisaṃsavagga 胜利品 (AN 6.96-106)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.1 Pātubhāvasutta 六者出现 (AN 6.96)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Ānisaṃsavaggo

1. Pātubhāvasuttaṃ

96. “Channaṃ, bhikkhave, pātubhāvo dullabho lokasmiṃ. Katamesaṃ channaṃ? Tathāgatassa arahato sammāsambuddhassa pātubhāvo dullabho lokasmiṃ, tathāgatappaveditassa dhammavinayassa desetā puggalo dullabho lokasmiṃ, ariyāyatane paccājāti dullabhā [paccājāto dullabho (syā.)] lokasmiṃ, indriyānaṃ avekallatā dullabhā lokasmiṃ, ajaḷatā aneḷamūgatā dullabhā lokasmiṃ, kusale dhamme chando [kusaladhammacchando (sī. syā. pī.)] dullabho lokasmiṃ. Imesaṃ kho, bhikkhave, channaṃ pātubhāvo dullabho lokasmin”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第十 胜利品

九十六 六者出现

一 “诸比丘！在这世间中，有六种（人和事）的出现是难得的。是哪六种呢？

二 即是：在这世间中，如来、应供、正自觉者的出现，是难得的；在这世间中，能宣说如来所教导的正法与戒律的人，是难得的；在这世间中，能投生于（适合修习圣道的）尊贵之处（或译：圣地），是难得的；在这世间中，诸根（感官与心智能力）没有缺陷，是难得的；在这世间中，不愚痴、不口齿不清（能领悟和表达），是难得的；在这世间中，对善法生起意欲，是难得的。

诸比丘！在这世间中，这六者的出现，是难得的。””

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.5 Ānisaṃsavagga 胜利品 (AN 6.96-106)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.2 Ānisaṃsasutta 六种利益 (AN 6.97)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Ānisaṃsasuttaṃ

97. “Chayime, bhikkhave, ānisaṃsā sotāpattiphalasacchikiriyāya. Katame cha? Saddhammaniyato hoti, aparihānadhammo hoti, pariyantakatassa dukkhaṃ hoti [dukkhaṃ na hoti (syā. pī. ka.)], asādhāraṇena ñāṇena samannāgato hoti, hetu cassa sudiṭṭho, hetusamuppannā ca dhammā. Ime kho, bhikkhave, cha ānisaṃsā sotāpattiphalasacchikiriyāyā”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

九十七 六种利益

一 “诸比丘！这些是证得须陀洹（预流）果的六种殊胜利益。是哪六种呢？

二 即是：对正法（获得）确定不移；已得（道果）是不退转之法；他的苦已被限定范围（有终结之时）；成就了（与凡夫）不共的智慧；并且，他已彻底了知因（缘）；以及（了知）由因（缘）而生的诸法。

诸比丘！这些是证得须陀洹（预流）果的六种殊胜利益。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.5 Ānisaṃsavagga 胜利品 (AN 6.96-106)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.3 Aniccasutta 观无常 (AN 6.98)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Aniccasuttaṃ

98. “‘So vata, bhikkhave, bhikkhu kañci saṅkhāraṃ niccato samanupassanto anulomikāya khantiyā samannāgato bhavissatī’ti netaṃ ṭhānaṃ vijjati. ‘Anulomikāya khantiyā asamannāgato sammattaniyāmaṃ okkamissatī’ti netaṃ ṭhānaṃ vijjati. ‘Sammattaniyāmaṃ anokkamamāno sotāpattiphalaṃ vā sakadāgāmiphalaṃ vā anāgāmiphalaṃ vā arahattaṃ [arahattaphalaṃ (ka.) paṭi. ma. 3.36] vā sacchikarissatī’ti netaṃ ṭhānaṃ vijjati.

“‘So vata, bhikkhave, bhikkhu sabbasaṅkhāre [sabbasaṅkhāraṃ (sī. pī.)] aniccato samanupassanto anulomikāya khantiyā samannāgato bhavissatī’ti ṭhānametaṃ vijjati. ‘Anulomikāya khantiyā samannāgato sammattaniyāmaṃ okkamissatī’ti ṭhānametaṃ vijjati. ‘Sammattaniyāmaṃ okkamamāno sotāpattiphalaṃ vā sakadāgāmiphalaṃ vā anāgāmiphalaṃ vā arahattaṃ vā sacchikarissatī’ti ṭhānametaṃ vijjatī”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

九十八 观无常

一 “诸比丘！要说：一个视任何‘行’（有为法/因缘和合之事物）为‘常’的比丘，能够成就‘随顺忍’（随顺于谛理的忍可、智慧），这是不可能的。要说：不成就随顺忍的人，能够进入‘正性决定’（进入圣道，趣向涅槃决定不退），这是不可能的。要说：不进入正性决定的人，能够证得须陀洹果，或斯陀含果、或阿那含果、或阿罗汉果，这是不可能的。

二 诸比丘！要说：一个视一切‘行’为‘无常’的比丘，能够成就‘随顺忍’，这（倒是）有可能的。要说：成就随顺忍的人，能够进入‘正性决定’，这（倒是）有可能的。要说：进入正性决定的人，能够证得须陀洹果、或斯陀含果、或阿那含果、或阿罗汉果，这（倒是）有可能的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.5 Ānisaṃsavagga 胜利品 (AN 6.96-106)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.4 Dukkhasutta 观苦 (AN 6.99)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Dukkhasuttaṃ

99. “So vata, bhikkhave, bhikkhu kañci saṅkhāraṃ sukhato samanupassanto…pe… sabbasaṅkhāre dukkhato samanupassanto…pe… ṭhānametaṃ vijjati”. Catutthaṃ.

☸---------------------------------------------------------------------

九十九 观苦

诸比丘！要说：一个视任何‘行’为‘乐’的比丘，会……（省略）……这是不可能的。要说：一个视一切‘行’为‘苦’的比丘，会……（省略）……这（倒是）有可能的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.5 Ānisaṃsavagga 胜利品 (AN 6.96-106)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.5 Anattasutta 观无我 (AN 6.100)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Anattasuttaṃ

100. “So vata, bhikkhave, bhikkhu kañci dhammaṃ attato samanupassanto…pe… sabbadhamme [sabbadhammaṃ (sī. pī.), kiñcidhammaṃ (ka.) paṭi. ma. 3.36] anattato samanupassanto…pe… ṭhānametaṃ vijjati”. Pañcamaṃ.

☸---------------------------------------------------------------------

一百 观无我

……要说：一个视任何‘法’（一切事物，包括有为无为）为‘我’的比丘……（省略）……这是不可能的。要说：一个视一切‘法’为‘无我’的比丘……（省略）……这（倒是）有可能的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.5 Ānisaṃsavagga 胜利品 (AN 6.96-106)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.6 Nibbānasutta 观涅槃 (AN 6.101)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Nibbānasuttaṃ

101. “‘So vata, bhikkhave, bhikkhu nibbānaṃ dukkhato samanupassanto anulomikāya khantiyā samannāgato bhavissatī’ti netaṃ ṭhānaṃ vijjati. ‘Anulomikāya khantiyā asamannāgato sammattaniyāmaṃ okkamissatī’ti netaṃ ṭhānaṃ vijjati. ‘Sammattaniyāmaṃ anokkamamāno sotāpattiphalaṃ vā sakadāgāmiphalaṃ vā anāgāmiphalaṃ vā arahattaṃ vā sacchikarissatī’ti netaṃ ṭhānaṃ vijjati.

“‘So vata, bhikkhave, bhikkhu nibbānaṃ sukhato samanupassanto anulomikāya khantiyā samannāgato bhavissatī’ti ṭhānametaṃ vijjati. ‘Anulomikāya khantiyā samannāgato sammattaniyāmaṃ okkamissatī’ti ṭhānametaṃ vijjati. ‘Sammattaniyāmaṃ okkamamāno sotāpattiphalaṃ vā sakadāgāmiphalaṃ vā anāgāmiphalaṃ vā arahattaṃ vā sacchikarissatī’ti ṭhānametaṃ vijjatī”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

一百一 观涅槃

一 “诸比丘！要说：一个视‘涅槃’为‘苦’的比丘，能够成就‘随顺忍’，这是不可能的。要说：不成就随顺忍的人，能够进入‘正性决定’，这是不可能的。要说：不进入正性决定的人，能够证得须陀洹果、或斯陀含果、或阿那含果、或阿罗汉果，这是不可能的。

二 诸比丘！要说：一个视‘涅槃’为‘乐’的比丘，能够成就‘随顺忍’，这（倒是）有可能的。要说：成就随顺忍的人，能够进入‘正性决定’，这（倒是）有可能的。要说：进入正性决定的人，能够证得须陀洹果、或斯陀含果、或阿那含果、或阿罗汉果，这（倒是）有可能的。”

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.5 Ānisaṃsavagga 胜利品 (AN 6.96-106)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.7 Anavatthitasutta 不住当尽 (AN 6.102)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Anavatthitasuttaṃ

102. “Cha, bhikkhave, ānisaṃse sampassamānena alameva bhikkhunā sabbasaṅkhāresu anodhiṃ karitvā aniccasaññaṃ upaṭṭhāpetuṃ. Katame cha? ‘Sabbasaṅkhārā ca me anavatthitā [anavaṭṭhitato (sī. syā. pī.)] khāyissanti, sabbaloke ca me mano nābhiramissati [na ramissati (ka.)], sabbalokā ca me mano vuṭṭhahissati, nibbānapoṇañca me mānasaṃ bhavissati, saṃyojanā ca me pahānaṃ gacchissanti [gacchanti (syā. pī. ka.)], paramena ca sāmaññena samannāgato bhavissāmī’ti. Ime kho, bhikkhave, cha ānisaṃse sampassamānena alameva bhikkhunā sabbasaṅkhāresu anodhiṃ karitvā aniccasaññaṃ upaṭṭhāpetun”ti. Sattamaṃ.

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一百二 不住当尽

一 “诸比丘！当比丘看到六种殊胜利益时，就足以让他对一切‘行’（有为法）无限制地（或：彻底地、普遍地）建立起‘无常想’。是哪六种呢？

二 即是：（他会这样思惟：）‘我的一切行（有为法）都将显现为不稳定、终将坏灭；我的心将不乐于一切世间；我的心将超脱一切世间；我的心意将趋向涅槃；我的诸（烦恼）结将被断除；我将具备最上的沙门品质（成就阿罗汉果）。’

诸比丘！当比丘看到这六种殊胜利益时，就足以让他对一切‘行’无限制地建立起‘无常想’。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.5 Ānisaṃsavagga 胜利品 (AN 6.96-106)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.8 Ukkhittāsikasutta 拔刀 (AN 6.103)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Ukkhittāsikasuttaṃ

103. “Cha, bhikkhave, ānisaṃse sampassamānena alameva bhikkhunā sabbasaṅkhāresu anodhiṃ karitvā dukkhasaññaṃ upaṭṭhāpetuṃ. Katame cha? ‘Sabbasaṅkhāresu ca me nibbidasaññā paccupaṭṭhitā bhavissati, seyyathāpi ukkhittāsike vadhake. Sabbalokā ca me mano vuṭṭhahissati, nibbāne ca santadassāvī bhavissāmi, anusayā ca me samugghātaṃ gacchissanti [gacchanti (pī. ka.)], kiccakārī ca bhavissāmi, satthā ca me pariciṇṇo bhavissati mettāvatāyā’ti. Ime kho, bhikkhave, cha ānisaṃse sampassamānena alameva bhikkhunā sabbasaṅkhāresu anodhiṃ karitvā dukkhasaññaṃ upaṭṭhāpetun”ti. Aṭṭhamaṃ.

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一百三 拔刀

一 “诸比丘！当比丘看到六种殊胜利益时，就足以让他对一切‘行’（有为法）无限制地（或：彻底地、普遍地）建立起‘苦想’。是哪六种呢？

二 即是：（他会这样思惟：）‘我对一切行（有为法）将生起厌离想，（其逼迫感）犹如面对拔出刀来的刽子手；我的心将超脱一切世间；我将在涅槃中见到寂静；我的（烦恼）随眠将被根除；我将完成（修行）所应做之事；我将以慈心（圆满地）承事了导师。’

诸比丘！当比丘看到这六种殊胜利益时，就足以让他对一切‘行’无限制地建立起‘苦想’。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.5 Ānisaṃsavagga 胜利品 (AN 6.96-106)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.9 Atammayasutta 无有彼类 (AN 6.104)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Atammayasuttaṃ

104. “Cha, bhikkhave, ānisaṃse sampassamānena alameva bhikkhunā sabbadhammesu anodhiṃ karitvā anattasaññaṃ upaṭṭhāpetuṃ. Katame cha? Sabbaloke ca atammayo bhavissāmi, ahaṅkārā ca me uparujjhissanti, mamaṅkārā ca me uparujjhissanti, asādhāraṇena ca ñāṇena samannāgato bhavissāmi, hetu ca me sudiṭṭho bhavissati, hetusamuppannā ca dhammā. Ime kho, bhikkhave, cha ānisaṃse sampassamānena alameva bhikkhunā sabbadhammesu anodhiṃ karitvā anattasaññaṃ upaṭṭhāpetun”ti. Navamaṃ.

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一百四 无有彼类

一 “诸比丘！当比丘看到六种殊胜利益时，就足以让他对一切‘法’（一切事物）无限制地（或：彻底地、普遍地）建立起‘无我想’。是哪六种呢？

二 即是：（他会这样思惟：）‘我对于一切世间将达到不执着（atammaya，不与之等同、不为其所成）的状态；我的“我慢”（我见、执着“我”）将止息；我的“我所执”（执着“我的”）将止息；我将具备（与凡夫）不共的智慧；我将彻底了知因（缘）；以及（了知）由因（缘）而生的诸法。’

诸比丘！当比丘看到这六种殊胜利益时，就足以让他对一切‘法’无限制地建立起‘无我想’。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.5 Ānisaṃsavagga 胜利品 (AN 6.96-106)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.10 Bhavasutta 三有三学 (AN 6.105)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Bhavasuttaṃ

105. “Tayome, bhikkhave, bhavā pahātabbā, tīsu sikkhāsu sikkhitabbaṃ. Katame tayo bhavā pahātabbā? Kāmabhavo, rūpabhavo, arūpabhavo – ime tayo bhavā pahātabbā. Katamāsu tīsu sikkhāsu sikkhitabbaṃ? Adhisīlasikkhāya, adhicittasikkhāya, adhipaññāsikkhāya – imāsu tīsu sikkhāsu sikkhitabbaṃ. Yato kho, bhikkhave, bhikkhuno ime tayo bhavā pahīnā honti, imāsu ca tīsu sikkhāsu sikkhitasikkho hoti – ayaṃ vuccati, bhikkhave, bhikkhu acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā”ti. Dasamaṃ.

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一百五 三有三学

一 “诸比丘！有这三种‘有’（存在的状态），应当断除；有三种‘学’，应当修学。哪三种‘有’是应当断除的呢？

二 即：欲有、色有、无色有。

这三种‘有’，应当断除。哪三种‘学’是应当修学的呢？

三 即：增上戒学、增上心学（定学）、增上慧学。

这三种‘学’，应当修学。

四 诸比丘！当比丘断除了这三种‘有’，并且在这三种‘学’上完成了修学时，诸比丘！这样的比丘就被称为：已斩断渴爱，已解开（烦恼）结缚，通过彻底洞察我慢，已经达到了苦的终结。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.5 Ānisaṃsavagga 胜利品 (AN 6.96-106)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.11 Taṇhāsutta 三爱三慢 (AN 6.106)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Taṇhāsuttaṃ

106. “Tisso imā, bhikkhave, taṇhā pahātabbā, tayo ca mānā. Katamā tisso taṇhā pahātabbā? Kāmataṇhā, bhavataṇhā, vibhavataṇhā – imā tisso taṇhā pahātabbā. Katame tayo mānā pahātabbā? Māno, omāno, atimāno – ime tayo mānā pahātabbā. Yato kho, bhikkhave, bhikkhuno imā tisso taṇhā pahīnā honti, ime ca tayo mānā; ayaṃ vuccati, bhikkhave, bhikkhu acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā”ti. Ekādasamaṃ.

Ānisaṃsavaggo dasamo. [pañcamo (syā. ka.)]

Tassuddānaṃ –

Pātubhāvo ānisaṃso, aniccadukkhaanattato;

Nibbānaṃ anavatthi, ukkhittāsi atammayo;

Bhavā taṇhāyekā dasāti.

Dutiyapaṇṇāsakaṃ samattaṃ.

☸---------------------------------------------------------------------

一百六 三爱三慢

一 “诸比丘！有这三种‘爱’（渴爱），应当断除；并且，有这三种‘慢’，也（应当断除）。哪三种‘爱’是应当断除的呢？

二 即：欲爱、有爱（对存在或色/无色界的渴爱）、无有爱（对断灭或不存在的渴爱）。

这三种‘爱’，应当断除。哪三种‘慢’是应当断除的呢？

三 即：慢（认为自己等同于他人）、卑慢（认为自己不如他人）、过慢（认为自己优于他人）。

这三种‘慢’，应当断除。

四 诸比丘！当比丘断除了这三种‘爱’，并且也（断除了）这三种‘慢’时，诸比丘！这样的比丘就被称为：已斩断渴爱，已解开（烦恼）结缚，通过彻底洞察我慢，已经达到了苦的终结。”

摄句：

出现、胜利、无常、苦、无我、涅槃、三种无限定（观）、有（与）爱等为十（经）。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.6 Tikavagga 三法品 (AN 6.107-116)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.6.1 Rāgasutta 观贪瞋痴 (AN 6.107)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Tikavaggo

1. Rāgasuttaṃ

107. “Tayome, bhikkhave, dhammā. Katame tayo? Rāgo, doso, moho. Ime kho, bhikkhave, tayo dhammā. Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya tayo dhammā bhāvetabbā. Katame tayo? Rāgassa pahānāya asubhā bhāvetabbā, dosassa pahānāya mettā bhāvetabbā, mohassa pahānāya paññā bhāvetabbā. Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya ime tayo dhammā bhāvetabbā”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第十一 三法品

一百七 观贪嗔痴

一 “诸比丘！有这三种法。是哪三种呢？

二 即：贪、嗔、痴。

诸比丘！这就是（那）三种法。诸比丘！为了断除这三种法，应当修习（另外）三种法。是哪三种呢？

三 即是：为了断除贪，应当修习不净（观）；为了断除嗔，应当修习慈心（观）；为了断除痴，应当修习智慧。

诸比丘！为了断除这（前）三种法，应当修习这（后）三种法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.6 Tikavagga 三法品 (AN 6.107-116)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.6.2 Duccaritasutta 断三恶行 (AN 6.108)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Duccaritasuttaṃ

108. “Tayome, bhikkhave, dhammā. Katame tayo? Kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ. Ime kho, bhikkhave, tayo dhammā. Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya tayo dhammā bhāvetabbā. Katame tayo? Kāyaduccaritassa pahānāya kāyasucaritaṃ bhāvetabbaṃ, vacīduccaritassa pahānāya vacīsucaritaṃ bhāvetabbaṃ, manoduccaritassa pahānāya manosucaritaṃ bhāvetabbaṃ. Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya ime tayo dhammā bhāvetabbā”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

一百八 断三恶行

一 “诸比丘！有这三种法。是哪三种呢？

二 即：身恶行、语恶行、意恶行。

诸比丘！这就是（那）三种法。诸比丘！为了断除这三种法，应当修习（另外）三种法。是哪三种呢？

三 即是：为了断除身恶行，应当修习身善行；为了断除语恶行，应当修习语善行；为了断除意恶行，应当修习意善行。

诸比丘！为了断除这（前）三种法，应当修习这（后）三种法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.6 Tikavagga 三法品 (AN 6.107-116)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.6.3 Vitakkasutta 断欲寻 (AN 6.109)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Vitakkasuttaṃ

109. “Tayome, bhikkhave, dhammā. Katame tayo? Kāmavitakko, byāpādavitakko, vihiṃsāvitakko. Ime kho, bhikkhave, tayo dhammā. Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya tayo dhammā bhāvetabbā. Katame tayo? Kāmavitakkassa pahānāya nekkhammavitakko bhāvetabbo, byāpādavitakkassa pahānāya abyāpādavitakko bhāvetabbo, vihiṃsāvitakkassa pahānāya avihiṃsāvitakko bhāvetabbo. Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya ime tayo dhammā bhāvetabbā”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

一百九 断欲寻

一 “诸比丘！有这三种法。是哪三种呢？

二 即：欲寻（关于感官欲乐的思惟）、恚寻（关于嗔恨的思惟）、害寻（关于加害他人的思惟）。

诸比丘！这就是（那）三种法。诸比丘！为了断除这三种法，应当修习（另外）三种法。是哪三种呢？

三 即是：为了断除欲寻，应当修习出离寻（关于舍离欲乐的思惟）；为了断除恚寻，应当修习无恚寻（关于慈爱的思惟）；为了断除害寻，应当修习无害寻（关于悲悯的思惟）。

诸比丘！为了断除这（前）三种法，应当修习这（后）三种法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.6 Tikavagga 三法品 (AN 6.107-116)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.6.4 Saññāsutta 断欲想 (AN 6.110)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Saññāsuttaṃ

110. “Tayome, bhikkhave, dhammā. Katame tayo? Kāmasaññā, byāpādasaññā, vihiṃsāsaññā. Ime kho, bhikkhave, tayo dhammā. Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya tayo dhammā bhāvetabbā. Katame tayo? Kāmasaññāya pahānāya nekkhammasaññā bhāvetabbā, byāpādasaññāya pahānāya abyāpādasaññā bhāvetabbā, vihiṃsāsaññāya pahānāya avihiṃsāsaññā bhāvetabbā. Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya ime tayo dhammā bhāvetabbā”ti. Catutthaṃ.

☸---------------------------------------------------------------------

一百十 断欲想

一 “诸比丘！有这三种法。是哪三种呢？

二 即：欲想（关于感官欲乐的想念）、恚想（关于嗔恨的想念）、害想（关于加害他人的想念）。

诸比丘！这就是（那）三种法。诸比丘！为了断除这三种法，应当修习（另外）三种法。是哪三种呢？

三 即是：为了断除欲想，应当修习出离想（关于舍离欲乐的想念）；为了断除恚想，应当修习无恚想（关于慈爱的想念）；为了断除害想，应当修习无害想（关于悲悯的想念）。

诸比丘！为了断除这（前）三种法，应当修习这（后）三种法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.6 Tikavagga 三法品 (AN 6.107-116)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.6.5 Dhātusutta 断爱界 (AN 6.111)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Dhātusuttaṃ

111. “Tayome, bhikkhave, dhammā. Katame tayo? Kāmadhātu, byāpādadhātu, vihiṃsādhātu. Ime kho, bhikkhave, tayo dhammā. Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya tayo dhammā bhāvetabbā. Katame tayo? Kāmadhātuyā pahānāya nekkhammadhātu bhāvetabbā, byāpādadhātuyā pahānāya abyāpādadhātu bhāvetabbā, vihiṃsādhātuyā pahānāya avihiṃsādhātu bhāvetabbā. Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya ime tayo dhammā bhāvetabbā”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

一百十一 断爱界

一 “诸比丘！这些是三种法。是哪三种呢？

二 就是：欲界、嗔恚界、伤害界。

诸比丘！这些是三种法。诸比丘！为了断除这三种法，应当修习三种法。是哪三种呢？

三 就是：为了断除欲界，应当修习出离界；为了断除嗔恚界，应当修习无嗔恚界；为了断除伤害界，应当修习无伤害界。

诸比丘！为了断除这三种法，应当修习这三种法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.6 Tikavagga 三法品 (AN 6.107-116)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.6.6 Assādasutta 断常见 (AN 6.112)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Assādasuttaṃ

112. “Tayome, bhikkhave, dhammā. Katame tayo? Assādadiṭṭhi, attānudiṭṭhi, micchādiṭṭhi. Ime kho, bhikkhave, tayo dhammā. Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya tayo dhammā bhāvetabbā. Katame tayo? Assādadiṭṭhiyā pahānāya aniccasaññā bhāvetabbā, attānudiṭṭhiyā pahānāya anattasaññā bhāvetabbā, micchādiṭṭhiyā pahānāya sammādiṭṭhi bhāvetabbā. Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya ime tayo dhammā bhāvetabbā”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

一百十二 断常见

一 “诸比丘！这些是三种法。是哪三种呢？

二 就是：味着见、我随见、邪见。

诸比丘！这些是三种法。诸比丘！为了断除这三种法，应当修习三种法。是哪三种呢？

三 就是：为了断除味着见，应当修习无常想；为了断除我随见，应当修习无我想；为了断除邪见，应当修习正见。

诸比丘！为了断除这三种法，应当修习这三种法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.6 Tikavagga 三法品 (AN 6.107-116)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.6.7 Aratisutta 断不乐 (AN 6.113)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Aratisuttaṃ

113. “Tayome, bhikkhave, dhammā. Katame tayo? Arati, vihiṃsā [vihesā (ka.)], adhammacariyā. Ime kho, bhikkhave, tayo dhammā. Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya tayo dhammā bhāvetabbā. Katame tayo? Aratiyā pahānāya muditā bhāvetabbā, vihiṃsāya pahānāya avihiṃsā bhāvetabbā, adhammacariyāya pahānāya dhammacariyā bhāvetabbā. Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya ime tayo dhammā bhāvetabbā”ti. Sattamaṃ.

☸---------------------------------------------------------------------

一百十三 断不乐

一 “诸比丘！这些是三种法。是哪三种呢？

二 就是：不乐、伤害、非法行。

诸比丘！这些是三种法。诸比丘！为了断除这三种法，应当修习三种法。是哪三种呢？

三 就是：为了断除不乐，应当修习喜；为了断除伤害，应当修习无伤害；为了断除非法行，应当修习法行。

诸比丘！为了断除这三种法，应当修习这三种法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.6 Tikavagga 三法品 (AN 6.107-116)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.6.8 Santuṭṭhitāsutta 少欲知足 (AN 6.114)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Santuṭṭhitāsuttaṃ

114. “Tayome, bhikkhave, dhammā. Katame tayo? Asantuṭṭhitā, asampajaññaṃ, mahicchatā. Ime kho, bhikkhave, tayo dhammā. Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya tayo dhammā bhāvetabbā. Katame tayo? Asantuṭṭhitāya pahānāya santuṭṭhitā bhāvetabbā, asampajaññassa pahānāya sampajaññaṃ bhāvetabbaṃ, mahicchatāya pahānāya appicchatā bhāvetabbā. Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya ime tayo dhammā bhāvetabbā”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

一百十四 少欲知足

一 “诸比丘！这些是三种法。是哪三种呢？

二 就是：不满足、不正知、大欲。

诸比丘！这些是三种法。诸比丘！为了断除这三种法，应当修习三种法。是哪三种呢？

三 就是：为了断除不满足，应当修习满足；为了断除不正知，应当修习正知；为了断除大欲，应当修习少欲。

诸比丘！为了断除这三种法，应当修习这三种法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.6 Tikavagga 三法品 (AN 6.107-116)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.6.9 Dovacassatāsutta 断恶言 (AN 6.115)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Dovacassatāsuttaṃ

115. “Tayome, bhikkhave, dhammā. Katame tayo? Dovacassatā, pāpamittatā, cetaso vikkhepo. Ime kho, bhikkhave, tayo dhammā. Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya tayo dhammā bhāvetabbā. Katame tayo? Dovacassatāya pahānāya sovacassatā bhāvetabbā, pāpamittatāya pahānāya kalyāṇamittatā bhāvetabbā, cetaso vikkhepassa pahānāya ānāpānassati bhāvetabbā. Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya ime tayo dhammā bhāvetabbā”ti. Navamaṃ.

☸---------------------------------------------------------------------

一百十五 断恶言

一 “诸比丘！这些是三种法。是哪三种呢？

二 就是：恶言（难教诲）、恶友性、心散乱。

诸比丘！这些是三种法。诸比丘！为了断除这三种法，应当修习三种法。是哪三种呢？

三 就是：为了断除恶言（难教诲），应当修习温顺（善教诲）；为了断除恶友性，应当修习善友性；为了断除心散乱，应当修习入出息念。

诸比丘！为了断除这三种法，应当修习这三种法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.6 Tikavagga 三法品 (AN 6.107-116)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.6.10 Uddhaccasutta 断掉举 (AN 6.116)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Uddhaccasuttaṃ

116. “Tayome, bhikkhave, dhammā. Katame tayo? Uddhaccaṃ, asaṃvaro, pamādo. Ime kho, bhikkhave, tayo dhammā. Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya tayo dhammā bhāvetabbā. Katame tayo? Uddhaccassa pahānāya samatho bhāvetabbo, asaṃvarassa pahānāya saṃvaro bhāvetabbo, pamādassa pahānāya appamādo bhāvetabbo. Imesaṃ kho, bhikkhave, tiṇṇaṃ dhammānaṃ pahānāya ime tayo dhammā bhāvetabbā”ti. Dasamaṃ.

Tikavaggo ekādasamo. [paṭhamo (syā.)]

Tassuddānaṃ –

Rāgaduccaritavitakka, saññā dhātūti vuccati;

Assādaaratituṭṭhi, duve ca uddhaccena vaggoti.

☸---------------------------------------------------------------------

一百十六 断掉举

一 “诸比丘！这些是三种法。是哪三种呢？

二 就是：掉举、不律仪（不防护根门）、放逸。

诸比丘！这些是三种法。诸比丘！为了断除这三种法，应当修习三种法。是哪三种呢？

三 就是：为了断除掉举，应当修习奢摩他（止）；为了断除不律仪，应当修习律仪（防护根门）；为了断除放逸，应当修习不放逸。

诸比丘！为了断除这三种法，应当修习这三种法。”

摄句：

贪、恶行、欲（寻）、恚（寻）、寻、想、界

味着（见）、不乐、满足、恶言（难教诲）、掉举名为品

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.7 Sāmaññavagga 沙门法品 (AN 6.117-139)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.7.1 Kāyānupassīsutta 观身而住 (AN 6.117)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

12. Sāmaññavaggo

1. Kāyānupassīsuttaṃ

117. “Cha, bhikkhave, dhamme appahāya abhabbo kāye kāyānupassī viharituṃ. Katame cha? Kammārāmataṃ, bhassārāmataṃ, niddārāmataṃ, saṅgaṇikārāmataṃ, indriyesu aguttadvārataṃ, bhojane amattaññutaṃ. Ime kho, bhikkhave, cha dhamme appahāya abhabbo kāye kāyānupassī viharituṃ.

“Cha, bhikkhave, dhamme pahāya bhabbo kāye kāyānupassī viharituṃ. Katame cha? Kammārāmataṃ, bhassārāmataṃ, niddārāmataṃ, saṅgaṇikārāmataṃ, indriyesu aguttadvārataṃ, bhojane amattaññutaṃ – ime kho, bhikkhave, cha dhamme pahāya bhabbo kāye kāyānupassī viharitun”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

沙门法品

一百十七 观身而住

一 “诸比丘！如果不舍断这六种法，就不可能于身随观身而住。是哪六种呢？

二 就是：乐于事务、乐于言谈、乐于睡眠、乐于愦闹、不守护根门、饮食不知量。

诸比丘！如果不舍断这六种法，就不可能于身随观身而住。

三 诸比丘！如果舍断了这六种法，就能于身随观身而住。是哪六种呢？

四 就是：乐于事务、乐于言谈、乐于睡眠、乐于愦闹、不守护根门、饮食不知量。

诸比丘！如果舍断了这六种法，就能于身随观身而住。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.7 Sāmaññavagga 沙门法品 (AN 6.117-139)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.7.2 Dhammānupassīsutta 观法而住 (AN 6.118)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dhammānupassīsuttaṃ

118. “Cha, bhikkhave, dhamme appahāya abhabbo ajjhattaṃ kāye…pe… bahiddhā kāye…pe… ajjhattabahiddhā kāye…pe… ajjhattaṃ vedanāsu…pe… bahiddhā vedanāsu…pe… ajjhattabahiddhā vedanāsu…pe… ajjhattaṃ citte…pe… bahiddhā citte…pe… ajjhattabahiddhā citte…pe… ajjhattaṃ dhammesu…pe… bahiddhā dhammesu…pe… ajjhattabahiddhā dhammesu dhammānupassī viharituṃ. Katame cha? Kammārāmataṃ, bhassārāmataṃ, niddārāmataṃ, saṅgaṇikārāmataṃ, indriyesu aguttadvārataṃ, bhojane amattaññutaṃ. Ime kho, bhikkhave, cha dhamme pahāya bhabbo ajjhattabahiddhā dhammesu dhammānupassī viharitun”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

一百十八 观法而住

一 “诸比丘！如果不舍断这六种法，就不可能于内身……乃至……于外身……于内外身……于受……于内受……于外受……于内外受……于心……于内心……于外心……于内外心……于法……于内法……于外法……于内外法，随观法而住。是哪六种呢？

二 就是：乐于事务、乐于言谈、乐于睡眠、乐于愦闹、不守护根门、饮食不知量……

诸比丘！如果不舍断这六种法，就不可能于内外法随观法而住。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.8.21 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.7 Sāmaññavagga 沙门法品 (AN 6.117-139)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.7.3 Tapussasutta 具足圣道 (AN 6.119)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Tapussasuttaṃ

具足圣道经

☆ 四不坏净、四法镜、四证净 ➾

不可动摇的信心，称为不坏净、不坏信或证净。

四证净，是指对于佛、法、僧、戒，四种不可动摇的信念和信心。

证净，是‘洞见’的意思；四证净，是‘洞见’究竟涅槃，不可动摇的基础。

119. “Chahi, bhikkhave, dhammehi samannāgato tapusso [tapasso (pī.) a. ni. 1.248] gahapati tathāgate niṭṭhaṅgato amataddaso amataṃ sacchikatvā iriyati.

“诸比丘！具足六法（证净）的提谓居士（家主），坚固皈信于如来、现见（四圣谛）不死之甘露、趋向于亲证不死之涅槃（圣道）。

Katamehi chahi?

是哪六种（圣道）呢？即——

Buddhe aveccappasādena,

➀ 佛证净（不坏信：不可动摇的信心）；

dhamme aveccappasādena,

➁ 法证净；

saṅghe aveccappasādena,

➂ 僧伽证净；

ariyena sīlena,

➃ 圣戒；

ariyena ñāṇena,

➄ 圣智；

ariyāya vimuttiyā.

➅ 圣解脱。

Imehi kho, bhikkhave, chahi dhammehi samannāgato tapusso gahapati tathāgate niṭṭhaṅgato amataddaso amataṃ sacchikatvā iriyatī”ti.

诸比丘！具足这六法（证净）的提谓居士（家主），坚固皈信于如来、现见（四圣谛）不死之甘露、趋向于亲证不死之涅槃（圣道）。”

Tatiyaṃ.

具足圣道经 ～沙门法品‧第三经终

～《增支部经典‧六集‧五十经篇之二‧沙门法品‧Tapussasutta 具足圣道经》(AN 6.119)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.7 Sāmaññavagga 沙门法品 (AN 6.117-139)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.7.4--23 Bhallikādisutta 波利居士等二十经 (AN 6.120-139)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4-23. Bhallikādisuttāni

120-139. “Chahi, bhikkhave, dhammehi samannāgato bhalliko gahapati…pe… sudatto gahapati anāthapiṇḍiko… citto gahapati macchikāsaṇḍiko… hatthako āḷavako… mahānāmo sakko… uggo gahapati vesāliko… uggato gahapati… sūrambaṭṭho [sūro ambaṭṭho (ka.)] … jīvako komārabhacco… nakulapitā gahapati… tavakaṇṇiko gahapati… pūraṇo gahapati… isidatto gahapati… sandhāno [santāno (ka.)] gahapati… vicayo [vijayo (sī. syā. pī.)] gahapati… vijayamāhiko [vajjiyamahito (sī. syā. pī.)] gahapati… meṇḍako gahapati … vāseṭṭho upāsako… ariṭṭho upāsako… sāraggo [sādatto (syā.)] upāsako tathāgate niṭṭhaṅgato amataddaso amataṃ sacchikatvā iriyati. Katamehi chahi? Buddhe aveccappasādena, dhamme aveccappasādena, saṅghe aveccappasādena, ariyena sīlena, ariyena ñāṇena, ariyāya vimuttiyā. Imehi kho, bhikkhave, chahi dhammehi samannāgato sāraggo upāsako tathāgate niṭṭhaṅgato amataddaso amataṃ sacchikatvā iriyatī”ti. Tevīsatimaṃ.

Sāmaññavaggo dvādasamo.

☸---------------------------------------------------------------------

波利居士等二十经

一百二十 波利居士

一 “诸比丘！成就这六法的波利居士……善施长者给孤独……质多居士摩师山……呵多阿罗婆……摩诃那摩释迦子……毗舍离人郁伽长者……嗢羯吒长者……须罗阿摩昼……时缚迦童子（耆婆）……那拘罗父长者……多婆干尼迦长者……富兰那长者……梨师达多长者……散陀那长者……毗阇耶长者……跋耆夜摩伊多长者……蜜荼哥长者……婆私吒优婆塞……阿利吒优婆塞……萨罗伽优婆塞，坚固信赖如来，见到甘露，证悟甘露而住。是哪六种呢？

二 就是：佛证净、法证净、僧伽证净、圣戒、圣智、圣解脱。

诸比丘！成就这六法的萨罗伽优婆塞，坚固信赖如来，见到甘露，证悟甘露而住。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.8 Rāgapeyyāla 贪中略品 (AN 6.140-649)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.8.1 贪之一 (AN 6.140)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

13. Rāgapeyyālaṃ

140. “Rāgassa, bhikkhave, abhiññāya cha dhammā bhāvetabbā. Katame cha? Dassanānuttariyaṃ, savanānuttariyaṃ, lābhānuttariyaṃ, sikkhānuttariyaṃ, pāricariyānuttariyaṃ, anussatānuttariyaṃ. Rāgassa, bhikkhave, abhiññāya ime cha dhammā bhāvetabbā”ti.

☸---------------------------------------------------------------------

贪之一

一 “诸比丘！为了完全了知贪，应当修习这六种法。是哪六种呢？

二 就是：见无上、闻无上、利无上、学无上、行无上（奉事无上）、念无上。诸比丘！为了完全了知贪，应当修习这六种法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.8 Rāgapeyyāla 贪中略品 (AN 6.140-649)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.8.2 贪之二 (AN 6.141)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

141. “Rāgassa, bhikkhave, abhiññāya cha dhammā bhāvetabbā. Katame cha? Buddhānussati, dhammānussati, saṅghānussati, sīlānussati, cāgānussati, devatānussati. Rāgassa, bhikkhave, abhiññāya ime cha dhammā bhāvetabbā”ti.

☸---------------------------------------------------------------------

贪之二

一 “诸比丘！为了完全了知贪，应当修习这六种法。是哪六种呢？

二 就是：念佛、念法、念僧、念戒、念施、念天。诸比丘！为了完全了知贪，应当修习这六种法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.8 Rāgapeyyāla 贪中略品 (AN 6.140-649)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.8.3 贪之三 (AN 6.142)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

142. “Rāgassa, bhikkhave, abhiññāya cha dhammā bhāvetabbā. Katame cha? Aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā. Rāgassa, bhikkhave, abhiññāya ime cha dhammā bhāvetabbā”ti.

☸---------------------------------------------------------------------

贪之三

一 “诸比丘！为了完全了知贪，应当修习这六种法。是哪六种呢？

二 就是：无常想、于无常中（体认）苦想、于苦中（体认）无我想、断想、离贪想、灭想。诸比丘！为了完全了知贪，应当修习这六种法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.8 Rāgapeyyāla 贪中略品 (AN 6.140-649)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.8.4--30 贪等二七经 (AN 6.143-169)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

143-169. “Rāgassa, bhikkhave, pariññāya…pe… parikkhayāya… pahānāya… khayāya… vayāya… virāgāya… nirodhāya… cāgāya… paṭinissaggāya cha dhammā bhāvetabbā”.

☸---------------------------------------------------------------------

贪等二七经

一 “诸比丘！为了贪的遍知……乃至……为了漏尽……为了断、为了尽、为了消逝、为了离贪、为了灭、为了舍、为了彻底舍弃，应当修习这六种法：

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《6》Chakkanipātapāḷi 六集 (AN 6, 1-649)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 6.55-649)/2.8 Rāgapeyyāla 贪中略品 (AN 6.140-649)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.8.31--510 瞋等四八０经 (AN 6.170-649)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

170-649. “Dosassa…pe… mohassa… kodhassa… upanāhassa… makkhassa… paḷāsassa… issāya… macchariyassa… māyāya… sāṭheyyassa… thambhassa… sārambhassa… mānassa… atimānassa… madassa… pamādassa abhiññāya…pe… pariññāya… parikkhayāya… pahanāya… khayāya… vayāya… virāgāya… nirodhāya… cāgāya… paṭinissaggāya ime cha dhammā bhāvetabbā”ti. Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Rāgapeyyālaṃ niṭṭhitaṃ.

Chakkanipātapāḷi niṭṭhitā.

☸---------------------------------------------------------------------

嗔等四八〇经

二 诸比丘！为了完全了知嗔……痴、忿、恨、覆、恼、嫉、悭、诳、谄、顽固、较量、慢、过慢、骄、放逸……为了遍知、为了遍尽、为了断、为了尽、为了消逝、为了离贪、为了灭、为了舍、为了彻底舍弃……乃至……应当修习这六种法。”

世尊这样说了之后，那些比丘心满意足，对世尊所说感到欢喜。

六集竟。

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 7.1-53)/1.1 Dhanavagga 财品 (AN 7.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.1 Paṭhamapiyasutta 梵者所爱之一 (AN 7.1)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

Namo tassa bhagavato arahato sammāsambuddhassa

Aṅguttaranikāyo

Sattakanipātapāḷi

Paṭhamapaṇṇāsakaṃ

1. Dhanavaggo

1. Paṭhamapiyasuttaṃ

1. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Sattahi, bhikkhave, dhammehi samannāgato bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca. Katamehi sattahi? Idha, bhikkhave, bhikkhu lābhakāmo ca hoti, sakkārakāmo ca hoti, anavaññattikāmo ca hoti, ahiriko ca hoti, anottappī ca, pāpiccho ca, micchādiṭṭhi ca. Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.

“Sattahi, bhikkhave, dhammehi samannāgato bhikkhu sabrahmacārīnaṃ piyo ca hoti, manāpo ca garu ca bhāvanīyo ca. Katamehi sattahi? Idha, bhikkhave, bhikkhu na lābhakāmo ca hoti, na sakkārakāmo ca hoti, na anavaññattikāmo ca hoti, hirimā ca hoti, ottappī ca, appiccho ca, sammādiṭṭhi ca. Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

七 集

第一 之五十

第一 财品

一 同梵行者所爱之一

一 如是我闻。一时，世尊住在舍卫[国]祇树给孤独园。

在那里，世尊召唤诸比丘说：“诸比丘！”那些比丘回答世尊：“大德！”世尊说：

二 “诸比丘！具足七种法的比丘，不被同梵行者所爱、所喜、所尊重、所尊敬。是哪七种呢？

三 诸比丘！在此，（有位）比丘想要利养、想要恭敬、想要名誉、无惭、无愧、有恶欲、持邪见。

诸比丘！具足这七种法的比丘，不被同梵行者所爱、所喜、所尊重、所尊敬。

四 诸比丘！具足七种法的比丘，被同梵行者所爱、所喜、所尊重、所尊敬。是哪七种呢？

五 诸比丘！在此，（有位）比丘不想要利养、不想要恭敬、不想要名誉、有惭、有愧、少欲、持正见。

诸比丘！具足这七种法的比丘，被同梵行者所爱、所喜、所尊重、所尊敬。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 7.1-53)/1.1 Dhanavagga 财品 (AN 7.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.2 Dutiyapiyasutta 梵者所爱之二 (AN 7.2)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyapiyasuttaṃ

2. “Sattahi, bhikkhave, dhammehi samannāgato bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca. Katamehi sattahi? Idha, bhikkhave, bhikkhu lābhakāmo ca hoti, sakkārakāmo ca hoti, anavaññattikāmo ca hoti, ahiriko ca hoti, anottappī ca, issukī ca, maccharī ca. Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.

“Sattahi, bhikkhave, dhammehi samannāgato bhikkhu+? Sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Katamehi sattahi? Idha, bhikkhave, bhikkhu na lābhakāmo ca hoti, na sakkārakāmo ca hoti, na anavaññattikāmo ca hoti, hirimā ca hoti, ottappī ca, anissukī ca, amaccharī ca. Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

同梵行者所爱之二

一 “诸比丘！具足七种法的比丘，不被同梵行者所接受、所喜、所尊重、所尊敬。是哪七种呢？

二 诸比丘！在此，（有位）比丘想要利养、想要恭敬、想要名誉、无惭、无愧、有嫉妒、有悭吝。

诸比丘！具足这七种法的比丘，不被同梵行者所爱、所喜、所尊重、所尊敬。

三 诸比丘！具足七种法的比丘，被同梵行者所爱、所喜、所尊重、所尊敬。是哪七种呢？

四 诸比丘！在此，（有位）比丘不想要利养、不想要恭敬、不想要名誉、有惭、有愧、不嫉妒、不悭吝。

诸比丘！具足这七种法的比丘，被同梵行者所接受、所喜、所尊重、所尊敬。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 7.1-53)/1.1 Dhanavagga 财品 (AN 7.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.3 Saṃkhittabalasutta 略说七力 (AN 7.3)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Saṃkhittabalasuttaṃ

☆ 七力 ➾ ⓵ 信力、⓶ 精进力、⓷ 惭力、⓸ 愧力、⓹ 念力、⓺ 定力、⓻ 慧力。

3. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme…pe… sattimāni, bhikkhave, balāni. Katamāni satta?

“诸比丘！这些是七种力。是哪七种呢？

Saddhābalaṃ, vīriyabalaṃ, hirībalaṃ, ottappabalaṃ, satibalaṃ, samādhibalaṃ, paññābalaṃ. Imāni kho, bhikkhave, satta balānīti.

即：信力、精进力、惭力、愧力、念力、定力、慧力。这些是七种力。”

“Saddhābalaṃ vīriyañca, hirī [hiri (sī. pī. ka.)] ottappiyaṃ balaṃ;

信力精进力 惭力与愧力

Satibalaṃ samādhi ca, paññā ve sattamaṃ balaṃ;

念力及定力 第七是慧力

Etehi balavā bhikkhu, sukhaṃ jīvati paṇḍito;

具足此等力之比丘 贤者快乐生活

“Yoniso vicine dhammaṃ, paññāyatthaṃ vipassati;

如理检择法 以慧观见义利

Pajjotasseva nibbānaṃ, vimokkho hoti cetaso”ti. tatiyaṃ;

如灯火之熄灭 获得心之解脱

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 7.1-53)/1.1 Dhanavagga 财品 (AN 7.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.4 Vitthatabalasutta 广说七力 (AN 7.4)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Vitthatabalasuttaṃ

☆ 七力 ➾ ⓵ 信力、⓶ 精进力、⓷ 惭力、⓸ 愧力、⓹ 念力、⓺ 定力、⓻ 慧力。

4. “Sattimāni, bhikkhave, balāni. Katamāni satta?

“诸比丘！这些是七种力。是哪七种呢？

Saddhābala, vīriyabalaṃ, hirībalaṃ, ottappabalaṃ, satibalaṃ, samādhibalaṃ, paññābalaṃ.

即：‘⓵ 信力、⓶ 精进力、⓷ 惭力、⓸ 愧力、⓹ 念力、⓺ 定力、⓻ 慧力。’

Katamañca, bhikkhave, saddhābalaṃ?

【一】诸比丘！什么是信力呢？

☆ Sammā-Sam-Buddha 正遍知──正等觉者 ➾ 正（Sammā 如其本然、如实）等（Sam 圆满、完全、无偏）觉者（Buddha 知者） ➾ 如其本然──如实、圆满、完全、无偏之觉悟者。

Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ – ‘itipi so bhagavā arahaṃ sammāsambuddho…pe… satthā devamanussānaṃ buddho bhagavā’ti.

诸比丘！在此，有具信的圣弟子，相信如来的菩提，即：‘像这样，世尊确实是⑴ 阿罗汉——应供者、⑵ 正遍知——正等觉者、⑶ 明行足者、⑷ 善逝者、⑸ 世间解者、⑹ 无上士者、⑺ 调御丈夫者、⑻ 天人师、⑼ 佛陀、⑽ 世尊。’

Idaṃ vuccati, bhikkhave, saddhābalaṃ.

诸比丘！这称为信力。

Katamañca, bhikkhave, vīriyabalaṃ?

【二】诸比丘！又，什么是精进力呢？

Idha, bhikkhave, ariyasāvako āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.

诸比丘！于此，圣弟子发起精进而住，为了舍断诸不善法，为了具足诸善法，（他）强毅、勇猛精进，于诸善法不舍弃责任。

Idaṃ vuccati, bhikkhave, vīriyabalaṃ.

诸比丘！这称为精进力。

Katamañca, bhikkhave, hirībalaṃ?

【三】诸比丘！又，什么是惭力呢？

Idha, bhikkhave, ariyasāvako hirimā hoti, hirīyati kāyaduccaritena vacīduccaritena manoduccaritena, hirīyati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā.

诸比丘！在此，有具惭的圣弟子，对身的恶行、语的恶行、意的恶行感到羞耻，对达成邪恶、不善的诸法感到羞耻。

Idaṃ vuccati, bhikkhave, hirībalaṃ.

诸比丘！这称为惭力。

Katamañca, bhikkhave, ottappabalaṃ?

【四】诸比丘！又，什么是愧力呢？

Idha, bhikkhave, ariyasāvako ottappī hoti, ottappati kāyaduccaritena vacīduccaritena manoduccaritena, ottappati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā.

诸比丘！在此，有具愧的圣弟子，对身的恶行、语的恶行、意的恶行感到愧惧，对达成邪恶、不善的诸法感到愧惧。

Idaṃ vuccati, bhikkhave, ottappabalaṃ.

诸比丘！这称为愧力。

Katamañca, bhikkhave, satibalaṃ?

【五】诸比丘！又，什么是念力呢？

Idha, bhikkhave, ariyasāvako satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā.

诸比丘！在此，有具念的圣弟子，具足最胜的念和明智，能忆念、随念很久以前所做的事、很久以前所说的话。

Idaṃ, vuccati, bhikkhave, satibalaṃ.

诸比丘！这称为念力。

Katamañca, bhikkhave, samādhibalaṃ?

【六】诸比丘！又，什么是定力呢？

Idha, bhikkhave, ariyasāvako vivicceva kāmehi…pe… catutthaṃ jhānaṃ upasampajja viharati. Idaṃ vuccati, bhikkhave, samādhibalaṃ.

诸比丘！➊ 此处有圣弟子，远离诸欲……乃至……具足第四禅而住。诸比丘！这称为定力。

➋ 此处有圣弟子，寻、伺寂静的缘故，于内得净信，心专一，无寻、无伺，具足由定而生的喜、乐之第二禅而住。

➌ 此处有圣弟子，因离喜的缘故，安住于舍，具念、正知而身受乐。具足圣者们所宣说的‘舍念乐住’之第三禅而住。

➍ 此处有圣弟子，因断乐的缘故，又断苦的缘故，先前已灭的喜、忧的缘故，具足不苦、不乐、‘舍念清净’之第四禅而住。诸比丘！这称为定力。

Katamañca, bhikkhave, paññābalaṃ?

【七】诸比丘！又，什么是慧力呢？

Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Idaṃ vuccati, bhikkhave, paññābalaṃ.

诸比丘！在此，有具慧的圣弟子，具足了知生灭、圣、决择、导向彻底灭苦的智慧。诸比丘！这称为慧力。

Imāni kho, bhikkhave, satta balānī”ti.

诸比丘！这些是七种力。”

Saddhābalaṃ vīriyañca, hirī ottappiyaṃ balaṃ;

信力精进力 惭力与愧力

Satibalaṃ samādhi ca, paññā ve sattamaṃ balaṃ;

念力及定力 第七是慧力

Etehi balavā bhikkhu, sukhaṃ jīvati paṇḍito.

具足此等力之比丘 贤者快乐生活

Yoniso vicine dhammaṃ, paññāyatthaṃ vipassati;

如理检择法 以慧观见义利

Pajjotasseva nibbānaṃ, vimokkho hoti cetasoti. catutthaṃ;

如灯火之熄灭 获得心之解脱

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 7.1-53)/1.1 Dhanavagga 财品 (AN 7.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.5 Saṃkhittadhanasutta 略说七财 (AN 7.5)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Saṃkhittadhanasuttaṃ

☆ 七财：‘➊ 信财、➋ 戒财、➌ 惭财、➍ 愧财、➎ 闻财、➏ 施财、➐ 慧财。’

5. “Sattimāni, bhikkhave, dhanāni. Katamāni satta?

“诸比丘！这些是七种财。是哪七种呢？

Saddhādhanaṃ, sīladhanaṃ, hirīdhanaṃ, ottappadhanaṃ, sutadhanaṃ, cāgadhanaṃ, paññādhanaṃ.

即：‘➊ 信财、➋ 戒财、➌ 惭财、➍ 愧财、➎ 闻财、➏ 施财、➐ 慧财。’

Imāni kho, bhikkhave, satta dhanānīti.

诸比丘！这些是七种财。”

“Saddhādhanaṃ sīladhanaṃ, hirī ottappiyaṃ dhanaṃ;

信财与戒财 惭财与愧财

Sutadhanañca cāgo ca, paññā ve sattamaṃ dhanaṃ.

闻财与施财 第七是慧财

“Yassa ete dhanā atthi, itthiyā purisassa vā;

无论男或女 若拥有此财

Adaliddoti taṃ āhu, amoghaṃ tassa jīvitaṃ.

称彼不贫穷 其生命不空

“Tasmā saddhañca sīlañca, pasādaṃ dhammadassanaṃ;

是故信与戒 净信与见法

Anuyuñjetha medhāvī, saraṃ [varaṃ (ka.)] buddhāna sāsanan”ti. pañcamaṃ;

智者应实践 忆念诸佛教

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 7.1-53)/1.1 Dhanavagga 财品 (AN 7.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.6 Vitthatadhanasutta 广说七财 (AN 7.6)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Vitthatadhanasuttaṃ

☆ Sammā-Sam-Buddha 正遍知──正等觉者 ➾ 正（Sammā 如其本然、如实）等（Sam 圆满、完全、无偏）觉者（Buddha 知者） ➾ 如其本然──如实、圆满、完全、无偏之觉悟者。

6. “Sattimāni, bhikkhave, dhanāni. Katamāni satta?

“诸比丘！这些是七种财。是哪七种呢？

Saddhādhanaṃ, sīladhanaṃ, hirīdhanaṃ, ottappadhanaṃ, sutadhanaṃ, cāgadhanaṃ, paññādhanaṃ.

即：‘➊ 信财、➋ 戒财、➌ 惭财、➍ 愧财、➎ 闻财、➏ 施财、➐ 慧财。’

Katamañca, bhikkhave, saddhādhanaṃ?

【一】诸比丘！什么是信财呢？

Idha, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ – ‘itipi so bhagavā ⑴ arahaṃ ⑵ sammāsambuddho ⑶ vijjācaraṇasampanno ⑷ sugato ⑸ lokavidū ⑹ anuttaro ⑺ purisadammasārathi ⑻ satthā devamanussānaṃ ⑼ buddho, ⑽ bhagavā’ti.

诸比丘！在此，有具信的圣弟子，相信如来的菩提，即：‘像这样，世尊确实是⑴ 阿罗汉——应供者、⑵ 正遍知——正等觉者、⑶ 明行足者、⑷ 善逝者、⑸ 世间解者、⑹ 无上士者、⑺ 调御丈夫者、⑻ 天人师、⑼ 佛陀、⑽ 世尊。’

Idaṃ vuccati, bhikkhave, saddhādhanaṃ.

诸比丘！这称为信财。

Katamañca, bhikkhave, sīladhanaṃ?

【二】诸比丘！又，什么是戒财呢？

Idha, bhikkhave, ariyasāvako ⓵ pāṇātipātā paṭivirato hoti, ⓶ adinnādānā paṭivirato hoti, ⓷ kāmesumicchācārā paṭivirato hoti, ⓸ musāvādā paṭivirato hoti, ⓹ surāmerayamajjapamādaṭṭhānā paṭivirato hoti.

诸比丘！在此，圣弟子：‘⓵ 远离杀生、⓶ 远离不与取、⓷ 远离邪淫、⓸ 远离妄语，⓹ 远离导致放逸的谷酒和烈酒。’

Idaṃ vuccati, bhikkhave, sīladhanaṃ.

诸比丘！这称为戒财。

Katamañca, bhikkhave, hirīdhanaṃ?

【三】诸比丘！又，什么是惭财呢？（☆ 惭于未作——不证未证、不为精进）

Idha, bhikkhave, ariyasāvako hirīmā hoti, hirīyati kāyaduccaritena vacīduccaritena manoduccaritena, hirīyati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā.

诸比丘！在此，有具惭的圣弟子：‘⓵ 对身的恶行、⓶ 语的恶行、⓷ 意的恶行感到羞耻，⓸ 对达成邪恶、不善的诸法感到羞耻。’

Idaṃ vuccati, bhikkhave, hirīdhanaṃ.

诸比丘！这称为惭财。

Katamañca, bhikkhave, ottappadhanaṃ?

【四】诸比丘！又，什么是愧财呢？（☆ 愧于已作——恶不善法、放逸处）

Idha, bhikkhave, ariyasāvako ottappī hoti, ottappati kāyaduccaritena vacīduccaritena manoduccaritena, ottappati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā.

诸比丘！在此，有具愧的圣弟子：‘⓵ 对身的恶行、⓶ 语的恶行、⓷ 意的恶行感到愧惧，⓸ 对达成邪恶、不善的诸法感到愧惧。’

Idaṃ vuccati, bhikkhave, ottappadhanaṃ.

诸比丘！这称为愧财。

Katamañca, bhikkhave, sutadhanaṃ?

【五】诸比丘！又，什么是闻财呢？

Idha, bhikkhave, ariyasāvako bahussuto hoti sutadharo sutasannicayo.

诸比丘！在此，有多闻的圣弟子：‘受持所闻、积集所闻，

Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti.

那些初善、中善、后善，义理、文句具足的正法，宣示圆满、遍净的梵行，

Tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.

像这样的法，他多闻、受持、熟诵、以意思惟、以见善通达。’

Idaṃ vuccati, bhikkhave, sutadhanaṃ.

诸比丘！这称为闻财。

Katamañca, bhikkhave, cāgadhanaṃ?

【六】诸比丘！又，什么是施财呢？

Idha, bhikkhave, ariyasāvako vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato.

诸比丘！在此，圣弟子：‘以离悭吝垢秽之心住在家中，乐于放舍，伸手布施，乐于舍弃，有求必应，乐于分享布施。’

Idaṃ vuccati, bhikkhave, cāgadhanaṃ.

诸比丘！这称为施财。

Katamañca, bhikkhave, paññādhanaṃ?

【七】诸比丘！又，什么是慧财呢？

Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.

诸比丘！在此，有具慧的圣弟子：‘具足了知生灭、圣、决择、导向彻底灭苦的智慧。’

Idaṃ vuccati, bhikkhave, paññādhanaṃ.

诸比丘！这称为慧财。

Imāni kho, bhikkhave, sattadhanānī”ti.

诸比丘！这些是七种财。”

Saddhādhanaṃ sīladhanaṃ, hirī ottappiyaṃ dhanaṃ;

信财与戒财 惭财及愧财

Sutadhanañca cāgo ca, paññā ve sattamaṃ dhanaṃ.

闻财并施财 第七是慧财

Yassa ete dhanā atthi, itthiyā purisassa vā;

无论男或女 若拥有此财

Adaliddoti taṃ āhu, amoghaṃ tassa jīvitaṃ.

称彼不贫穷 其生命不空

Tasmā saddhañca sīlañca, pasādaṃ dhammadassanaṃ;

是故信与戒 净信与见法

Anuyuñjetha medhāvī, saraṃ buddhāna sāsananti. chaṭṭhaṃ;

智者应实践 忆念诸佛教

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 7.1-53)/1.1 Dhanavagga 财品 (AN 7.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.7 Uggasutta 郁伽大臣 (AN 7.7)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Uggasuttaṃ

☆ 七财：‘➊ 信财、➋ 戒财、➌ 惭财、➍ 愧财、➎ 闻财、➏ 施财、➐ 慧财。’

7. Atha kho uggo rājamahāmatto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uggo rājamahāmatto bhagavantaṃ etadavoca –

那时，郁伽大臣前往世尊那里；到了之后，向世尊问候行礼，然后坐在一边。坐在一边的郁伽大臣对世尊这样说：

“Acchariyaṃ, bhante, abbhutaṃ, bhante! Yāva aḍḍho cāyaṃ, bhante, migāro rohaṇeyyo yāva mahaddhano yāva mahābhogo”ti.

“稀有啊，大德！真是未曾有啊，大德！这位弥伽罗长者如此富有、有如此大的财富、有如此大的受用！”

“Kīva aḍḍho panugga, migāro rohaṇeyyo, kīva mahaddhano, kīva mahābhogo”ti?

“郁伽！弥伽罗长者有多么富有、有多么大的财富、有多么大的受用呢？”

“Sataṃ, bhante, satasahassānaṃ [sahassānaṃ (sī.), sahassāni (syā.), satasahassāni (?)] hiraññassa, ko pana vādo rūpiyassā”ti!

“大德！有百百千黄金，更何况白银呢？”

“Atthi kho etaṃ, ugga, dhanaṃ netaṃ ‘natthī’ti vadāmīti.

“郁伽！这确实是财富，我不说这不是存在的财富，

Tañca kho etaṃ, ugga, dhanaṃ sādhāraṇaṃ agginā udakena rājūhi corehi appiyehi dāyādehi.

然而，郁伽！这种财富，是与火、水、国王、盗贼、不可爱的继承人所共有的。

Satta kho imāni, ugga, dhanāni asādhāraṇāni agginā udakena rājūhi corehi appiyehi dāyādehi. Katamāni satta?

郁伽！但这七种财富，是不与火、水、国王、盗贼、不可爱的继承人所共有的。是哪七种呢？

Saddhādhanaṃ, sīladhanaṃ, hirīdhanaṃ, ottappadhanaṃ, sutadhanaṃ, cāgadhanaṃ, paññādhanaṃ.

即：‘➊ 信财、➋ 戒财、➌ 惭财、➍ 愧财、➎ 闻财、➏ 施财、➐ 慧财。’

Imāni kho, ugga, satta dhanāni asādhāraṇāni agginā udakena rājūhi corehi appiyehi dāyādehīti.

郁伽！这七种财富，是不与火、水、国王、盗贼、不可爱的继承人所共有的。”

Saddhādhanaṃ sīladhanaṃ, hirī ottappiyaṃ dhanaṃ;

信财与戒财， 惭财及愧财；

Sutadhanañca cāgo ca, paññā ve sattamaṃ dhanaṃ.

闻财并施财， 第七是慧财。

Yassa ete dhanā atthi, itthiyā purisassa vā;

拥有这些财， 无论是男或女；

Sa ve mahaddhano loke, ajeyyo devamānuse.

他在世有大财， 天人不能胜。

Tasmā saddhañca sīlañca, pasādaṃ dhammadassanaṃ;

是故信与戒， 清净及见法；

Anuyuñjetha medhāvī, saraṃ buddhāna sāsananti. sattamaṃ;

此是诸佛教， 智者应忆行。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 7.1-53)/1.1 Dhanavagga 财品 (AN 7.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.8 Saṃyojanasutta 七结 (AN 7.8)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Saṃyojanasuttaṃ

8. “Sattimāni, bhikkhave, saṃyojanāni. Katamāni satta? Anunayasaṃyojanaṃ, paṭighasaṃyojanaṃ, diṭṭhisaṃyojanaṃ, vicikicchāsaṃyojanaṃ, mānasaṃyojanaṃ, bhavarāgasaṃyojanaṃ, avijjāsaṃyojanaṃ. Imāni kho, bhikkhave, satta saṃyojanānī”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

八 七结

一 “诸比丘！有这七种结缚。是哪七种呢？

二 即：随贪结、嗔结、见结、疑结、慢结、有贪结、无明结。

诸比丘！这就是七种结缚。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 7.1-53)/1.1 Dhanavagga 财品 (AN 7.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.9 Pahānasutta 断七结 (AN 7.9)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Pahānasuttaṃ

9. “Sattannaṃ, bhikkhave, saṃyojanānaṃ pahānāya samucchedāya brahmacariyaṃ vussati. Katamesaṃ sattannaṃ? Anunayasaṃyojanassa pahānāya samucchedāya brahmacariyaṃ vussati, paṭighasaṃyojanassa…pe… diṭṭhisaṃyojanassa… vicikicchāsaṃyojanassa… mānasaṃyojanassa… bhavarāgasaṃyojanassa … avijjāsaṃyojanassa pahānāya samucchedāya brahmacariyaṃ vussati. Imesaṃ kho, bhikkhave, sattannaṃ saṃyojanānaṃ pahānāya samucchedāya brahmacariyaṃ vussati. Yato ca kho, bhikkhave, bhikkhuno anunayasaṃyojanaṃ pahīnaṃ hoti ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃ kataṃ āyatiṃ anuppādadhammaṃ. Paṭighasaṃyojanaṃ…pe… diṭṭhisaṃyojanaṃ… vicikicchāsaṃyojanaṃ… mānasaṃyojanaṃ… bhavarāgasaṃyojanaṃ… avijjāsaṃyojanaṃ pahīnaṃ hoti ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃ kataṃ āyatiṃ anuppādadhammaṃ. Ayaṃ vuccati, bhikkhave, bhikkhu acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā”ti. Navamaṃ.

☸---------------------------------------------------------------------

九 断七结

一 “诸比丘！为了断除七种结缚，为了彻底断除它们而修习梵行。是哪七种呢？

二 即：为了断除随贪结，为了彻底断除它而修习梵行；为了断除嗔结……乃至……见结……疑结……慢结……有贪结……无明结，为了彻底断除它而修习梵行。

诸比丘！为了断除这七种结缚，为了彻底断除它们而修习梵行。诸比丘！当一位比丘的随贪结被断除，根被切断，如同被砍头的多罗[树]头一样，无法再生存，未来不会再生起时；

当嗔结……乃至……见结……疑结……慢结……有贪结……无明结被断除，根被切断，如同被砍断的多罗[树]头一样，无法再生存，未来不会再生起时。诸比丘！这样的比丘被称为：已斩断渴爱，已解开结缚，通过彻底地正观慢而终结了痛苦。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 7.1-53)/1.1 Dhanavagga 财品 (AN 7.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.10 Macchariyasutta 悭结 (AN 7.10)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Macchariyasuttaṃ

10. “Sattimāni, bhikkhave, saṃyojanāni. Katamāni satta? Anunayasaṃyojanaṃ, paṭighasaṃyojanaṃ, diṭṭhisaṃyojanaṃ, vicikicchāsaṃyojanaṃ, mānasaṃyojanaṃ, issāsaṃyojanaṃ, macchariyasaṃyojanaṃ. Imāni kho, bhikkhave, satta saṃyojanānī”ti. Dasamaṃ.

Dhanavaggo paṭhamo.

Tassuddānaṃ –

Dve piyāni balaṃ dhanaṃ, saṃkhittañceva vitthataṃ;

Uggaṃ saṃyojanañceva, pahānaṃ macchariyena cāti.

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十 悭结

一 “诸比丘！有这七种结缚。是哪七种呢？

二 即：随贪结、嗔结、见结、疑结、慢结、嫉结、悭结。

诸比丘！这就是七种结缚。”

摄颂：

二爱、力、财，略说与广说；

郁伽、结、断、悭，此为财品十。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 7.1-53)/1.2 Anusayavagga 随眠品 (AN 7.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.1 Paṭhamaanusayasutta 七随眠之一 (AN 7.11)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Anusayavaggo

1. Paṭhamaanusayasuttaṃ

11. “Sattime, bhikkhave, anusayā. Katame satta? Kāmarāgānusayo, paṭighānusayo, diṭṭhānusayo, vicikicchānusayo, mānānusayo, bhavarāgānusayo, avijjānusayo. Ime kho, bhikkhave, satta anusayā”ti. Paṭhamaṃ.

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第二 随眠品

十一 七随眠之一

一 “诸比丘！有这七种随眠。是哪七种呢？

二 即：欲染随眠、嗔随眠、见随眠、疑随眠、慢随眠、有贪随眠、无明随眠。

诸比丘！这就是七种随眠。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 7.1-53)/1.2 Anusayavagga 随眠品 (AN 7.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.2 Dutiyaanusayasutta 七随眠之二 (AN 7.12)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyaanusayasuttaṃ

12. “Sattannaṃ, bhikkhave, anusayānaṃ pahānāya samucchedāya brahmacariyaṃ vussati. Katamesaṃ sattannaṃ? Kāmarāgānusayassa pahānāya samucchedāya brahmacariyaṃ vussati, paṭighānusayassa…pe… diṭṭhānusayassa… vicikicchānusayassa… mānānusayassa… bhavarāgānusayassa… avijjānusayassa pahānāya samucchedāya brahmacariyaṃ vussati. Imesaṃ kho, bhikkhave, sattannaṃ anusayānaṃ pahānāya samucchedāya brahmacariyaṃ vussati.

“Yato ca kho, bhikkhave, bhikkhuno kāmarāgānusayo pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo. Paṭighānusayo…pe… diṭṭhānusayo… vicikicchānusayo… mānānusayo… bhavarāgānusayo… avijjānusayo pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo. Ayaṃ vuccati, bhikkhave, bhikkhu acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā”ti. Dutiyaṃ.

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十二 七随眠之二

一 “诸比丘！为了断除七种随眠，为了彻底断除它们而修习梵行。是哪七种呢？

二 即：为了断除欲染随眠，为了彻底断除它而修习梵行；为了断除嗔随眠……乃至……见随眠……疑随眠……慢随眠……有贪随眠……无明随眠，为了彻底断除它而修习梵行。

诸比丘！为了断除这七种随眠，为了彻底断除它们而修习梵行。诸比丘！当一位比丘的欲染随眠被断除，

根被切断，如同被砍断的多罗[树]头一样，无法再生存，未来不会再生起时；当嗔随眠……乃至……见随眠……

疑随眠……慢随眠……有贪随眠……无明随眠被断除，根被切断，如同被砍断的多罗[树]头一样，无法再生存，未来不会再生起时。诸比丘！可以说：这位比丘已斩断渴爱、已摆脱结缚、通过彻底地正观慢而终结了痛苦。”

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☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 7.1-53)/1.2 Anusayavagga 随眠品 (AN 7.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.3 Kulasutta 不宜拜访的家族 (AN 7.13)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Kulasuttaṃ

13. “Sattahi, bhikkhave, aṅgehi samannāgataṃ kulaṃ anupagantvā vā nālaṃ upagantuṃ, upagantvā vā nālaṃ upanisīdituṃ. Katamehi sattahi? Na manāpena paccuṭṭhenti, na manāpena abhivādenti, na manāpena āsanaṃ denti, santamassa pariguhanti, bahukampi thokaṃ denti, paṇītampi lūkhaṃ denti, asakkaccaṃ denti no sakkaccaṃ. Imehi kho, bhikkhave, sattahi aṅgehi samannāgataṃ kulaṃ anupagantvā vā nālaṃ upagantuṃ, upagantvā vā nālaṃ upanisīdituṃ.

“Sattahi, bhikkhave, aṅgehi samannāgataṃ kulaṃ anupagantvā vā alaṃ upagantuṃ, upagantvā vā alaṃ upanisīdituṃ. Katamehi sattahi? Manāpena paccuṭṭhenti, manāpena abhivādenti, manāpena āsanaṃ denti, santamassa na pariguhanti, bahukampi bahukaṃ denti, paṇītampi paṇītaṃ denti, sakkaccaṃ denti no asakkaccaṃ. Imehi kho, bhikkhave, sattahi aṅgehi samannāgataṃ kulaṃ anupagantvā vā alaṃ upagantuṃ, upagantvā vā alaṃ upanisīditun”ti. Tatiyaṃ.

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十三 不宜拜访的家族

一 “诸比丘！具备七种特点的家族，没去拜访时不适宜去拜访，或者拜访了也不适宜久坐。是哪七种呢？

二 即：他们不高兴地起立迎接，不高兴地问候行礼，不高兴地提供座位；他们隐藏拥有的东西；有很多时只给一点点；有好东西时只给差的；

他们给予时并非恭敬地给予，而是不恭敬地给予。

诸比丘！具备这七种特点的家族，没去拜访时不适宜去拜访，或者拜访了也不适宜久坐。

三 诸比丘！具备七种特点的家族，没去拜访时也适宜去拜访，或者拜访了也适宜久坐。是哪七种呢？

四 即：他们高兴地起立迎接，高兴地问候行礼，高兴地提供座位；他们不隐藏拥有的东西；有很多时就给很多；有好东西时就给好东西；

他们给予时是恭敬地给予，而非不恭敬地给予。

诸比丘！具备这七种特点的家族，没去拜访时也适宜去拜访，或者拜访了也适宜久坐。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 7.1-53)/1.2 Anusayavagga 随眠品 (AN 7.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.4 Puggalasutta 七种人 (AN 7.14)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Puggalasuttaṃ

14. “Sattime, bhikkhave, puggalā āhuneyyā pāhuneyyā dakkhiṇeyyā añjalikaraṇīyā anuttaraṃ puññakkhettaṃ lokassa. Katame satta? Ubhatobhāgavimutto, paññāvimutto, kāyasakkhī, diṭṭhippatto [diṭṭhappatto (ka.)], saddhāvimutto, dhammānusārī, saddhānusārī. Ime kho, bhikkhave, satta puggalā āhuneyyā pāhuneyyā dakkhiṇeyyā añjalikaraṇīyā anuttaraṃ puññakkhettaṃ lokassā”ti. Catutthaṃ.

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十四 七种人

一 “诸比丘！有这七种补特伽罗（人），是值得请来供养、值得热情款待、值得布施、值得合掌恭敬的，是世间的无上福田。

是哪七种呢？

二 即：俱分解脱者、慧解脱者、身证者、见至者、信解者、随法行者、随信行者。

诸比丘！这七种补特伽罗（人），是值得请来供养、值得热情款待、值得布施、值得合掌恭敬的，是世间的无上福田。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 7.1-53)/1.2 Anusayavagga 随眠品 (AN 7.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.5 Udakūpamāsutta 水喻 (AN 7.15)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Udakūpamāsuttaṃ

15. “Sattime, bhikkhave, udakūpamā puggalā santo saṃvijjamānā lokasmiṃ. Katame satta? [pu. pa. 203; kathā. 852] Idha, bhikkhave, ekacco puggalo sakiṃ nimuggo nimuggova hoti; idha pana, bhikkhave, ekacco puggalo ummujjitvā nimujjati; idha pana, bhikkhave, ekacco puggalo ummujjitvā ṭhito hoti; idha pana, bhikkhave, ekacco puggalo ummujjitvā vipassati viloketi; idha pana, bhikkhave, ekacco puggalo ummujjitvā patarati; idha pana, bhikkhave, ekacco puggalo ummujjitvā patigādhappatto hoti; idha pana, bhikkhave, ekacco puggalo ummujjitvā tiṇṇo hoti pāraṅgato [pāragato (sī. syā. kaṃ.)] thale tiṭṭhati brāhmaṇo.

“Kathañca, bhikkhave, puggalo sakiṃ nimuggo nimuggova hoti? Idha bhikkhave, ekacco puggalo samannāgato hoti ekantakāḷakehi akusalehi dhammehi. Evaṃ kho, bhikkhave, puggalo sakiṃ nimuggo nimuggova hoti.

“Kathañca, bhikkhave, puggalo ummujjitvā nimujjati? Idha, bhikkhave, ekacco puggalo ummujjati sādhu saddhā kusalesu dhammesu, sādhu hirī…pe… sādhu ottappaṃ… sādhu vīriyaṃ [viriyaṃ (sī. syā. kaṃ. pī.)] … sādhu paññā kusalesu dhammesūti. Tassa sā saddhā neva tiṭṭhati no vaḍḍhati hāyatiyeva, tassa sā hirī…pe… tassa taṃ ottappaṃ… tassa taṃ vīriyaṃ… tassa sā paññā neva tiṭṭhati no vaḍḍhati hāyatiyeva. Evaṃ kho, bhikkhave, puggalo ummujjitvā nimujjati.

“Kathañca, bhikkhave, puggalo ummujjitvā ṭhito hoti? Idha, bhikkhave, ekacco puggalo ummujjati sādhu saddhā kusalesu dhammesu, sādhu hirī…pe… sādhu ottappaṃ… sādhu vīriyaṃ… sādhu paññā kusalesu dhammesūti. Tassa sā saddhā neva hāyati no vaḍḍhati ṭhitā hoti. Tassa sā hirī…pe… tassa taṃ ottappaṃ… tassa taṃ vīriyaṃ… tassa sā paññā neva hāyati no vaḍḍhati ṭhitā hoti. Evaṃ kho, bhikkhave, puggalo ummujjitvā ṭhito hoti.

“Kathañca, bhikkhave, puggalo ummujjitvā vipassati viloketi? Idha, bhikkhave, ekacco puggalo ummujjati sādhu saddhā kusalesu dhammesu, sādhu hirī…pe… sādhu ottappaṃ… sādhu vīriyaṃ… sādhu paññā kusalesu dhammesūti. So tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo. Evaṃ kho, bhikkhave, puggalo ummujjitvā vipassati viloketi.

“Kathañca, bhikkhave, puggalo ummujjitvā patarati? Idha, bhikkhave, ekacco puggalo ummujjati sādhu saddhā kusalesu dhammesu, sādhu hirī…pe… sādhu ottappaṃ… sādhu vīriyaṃ… sādhu paññā kusalesu dhammesūti. So tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hoti, sakideva [sakiṃdeva (ka.)] imaṃ lokaṃ āgantvā dukkhassantaṃ karoti [dukkhassantakaro hoti (ka.)]. Evaṃ kho, bhikkhave, puggalo ummujjitvā patarati.

“Kathañca, bhikkhave, puggalo ummujjitvā patigādhappatto hoti? Idha, bhikkhave, ekacco puggalo ummujjati sādhu saddhā kusalesu dhammesu, sādhu hirī…pe… sādhu ottappaṃ… sādhu vīriyaṃ… sādhu paññā kusalesu dhammesūti. So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Evaṃ kho, bhikkhave, puggalo ummujjitvā patigādhappatto hoti.

“Kathañca, bhikkhave, puggalo ummujjitvā tiṇṇo hoti pāraṅgato thale tiṭṭhati brāhmaṇo. Idha, bhikkhave, ekacco puggalo ummujjati sādhu saddhā kusalesu dhammesu, sādhu hirī…pe… sādhu ottappaṃ… sādhu vīriyaṃ… sādhu paññā kusalesu dhammesūti. So āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Evaṃ kho, bhikkhave, puggalo ummujjitvā tiṇṇo hoti pāraṅgato thale tiṭṭhati brāhmaṇo.

“Ime kho, bhikkhave, satta udakūpamā puggalā santo saṃvijjamānā lokasmin”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

十五 水喻

一 “诸比丘！如同这七种在水中的补特伽罗（人），存在于世间。是哪七种呢？

二 诸比丘！世间有一类人，一旦沉入水中，就一直沉没着。诸比丘！再者，世间有一类人，[从水]浮起来之后，[又再]沉下去。诸比丘！再者，世间有一类人，[从水]浮起来之后，能保持住。诸比丘！再者，世间有一类人，[从水]浮起来之后，能观察和省察。诸比丘！再者，世间有一类人，[从水]浮起来之后，能向前游进。诸比丘！再者，世间有一类人，[从水]浮起来之后，到达了可以立足的浅滩。诸比丘！再者，世间有一类人，[从水]浮起来之后，已经渡过并到达对岸，是一位站在陆地上的婆罗门。诸比丘！怎样的人是‘一旦沉入[水]中，就一直沉没着’呢？

三 诸比丘！世间有一类人，完全具足了黑暗的不善法。诸比丘！这样的人，就是‘一旦沉入[水]中，就一直沉没着’。诸比丘！怎样的人是‘[从水]浮起来之后，[又再]沉下去’呢？

四 诸比丘！世间有一类人，他浮现出来，心想：‘好啊！对善法有信心是好的；好啊！有惭是好的……好啊！有愧是好的……好啊！有精进是好的……好啊！对善法有智慧是好的。’但他那信心不能保持，不能增长，反而退失了；他的惭……他的愧……他的精进……他的智慧不能保持，不能增长，反而退失了。诸比丘！这样的人，就是‘[从水]浮起来之后，[又再]沉下去’。诸比丘！怎样的人是‘[从水]浮起来之后能保持住’呢？

五 诸比丘！世间有一类人，他浮现出来，心想：‘好啊！对善法有信心是好的；好啊！有惭是好的……好啊！有愧是好的……好啊！有精进是好的……好啊！对善法有智慧是好的。’他那信心不退失也不增长，保持住了；他的惭……他的愧……他的精进……他的智慧不退失也不增长，保持住了。诸比丘！这样的人，就是‘[从水]浮起来之后能保持住’。诸比丘！怎样的人是‘[从水]浮起来之后，能观察和省察’呢？

六 诸比丘！世间有一类人，他浮现出来，心想：‘好啊！对善法有信心是好的；好啊！有惭是好的……好啊！有愧是好的……好啊！有精进是好的……好啊！对善法有智慧是好的。’他因断尽了三结而成为预流者，不会堕入恶道，必定趋向正觉。诸比丘！这样的人，就是‘[从水]浮起来之后，能观察和省察’。诸比丘！怎样的人是‘[从水]浮起来之后，能向前游进’呢？

七 诸比丘！世间有一类人，他浮现出来，心想：‘好啊！对善法有信心是好的；好啊！有惭是好的……好啊！有愧是好的……好啊！有精进是好的……好啊！对善法有智慧是好的。’他因断尽三结，贪、嗔、痴减弱而成为一来者，只需再来此世间一次就能彻底终结痛苦。诸比丘！这样的人，

就是‘[从水]出来之后能向前游进’。诸比丘！怎样的人是‘[从水]浮起来之后到达了可以立足的浅滩’呢？

八 诸比丘！世间有一类人，他浮现出来，心想：‘好啊！对善法有信心是好的；好啊！有惭是好的……好啊！有愧是好的……好啊！有精进是好的……好啊！对善法有智慧是好的。’他因断尽了五种顺下分结而成为化生者，在那里般涅槃，不会再从此世间返回。诸比丘！这样的人，

就是‘[从水]浮起来之后到达了可以立足的浅滩’。诸比丘！怎样的人是‘[从水]浮起来之后，已经渡过并到达对岸，是一位站在陆地上的婆罗门’呢？

九 诸比丘！世间有一类人，他浮现出来，心想：‘好啊！对善法有信心是好的；好啊！有惭是好的……好啊！有愧是好的……好啊！有精进是好的……好啊！对善法有智慧是好的。’他因彻底灭尽了各种漏，在当下就亲身了知、证悟并安住于无漏的心解脱与慧解脱。诸比丘！这样的人，

就是‘[从水]浮起来之后，已经渡过并到达对岸，是一位站在陆地上的婆罗门’。

诸比丘！这就像七种在水中的补特伽罗（人），存在于世间一样。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 7.1-53)/1.2 Anusayavagga 随眠品 (AN 7.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.6 Aniccānupassīsutta 观察无常 (AN 7.16)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Aniccānupassīsuttaṃ

16. “Sattime, bhikkhave, puggalā āhuneyyā pāhuneyyā dakkhiṇeyyā añjalikaraṇīyā anuttaraṃ puññakkhettaṃ lokassa. Katame satta? Idha, bhikkhave, ekacco puggalo sabbasaṅkhāresu aniccānupassī viharati, aniccasaññī, aniccapaṭisaṃvedī satataṃ samitaṃ abbokiṇṇaṃ cetasā adhimuccamāno paññāya pariyogāhamāno. So āsavānaṃ khayā…pe… sacchikatvā upasampajja viharati. Ayaṃ, bhikkhave, paṭhamo puggalo āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.

“Puna caparaṃ, bhikkhave, idhekacco puggalo sabbasaṅkhāresu aniccānupassī viharati, aniccasaññī, aniccapaṭisaṃvedī satataṃ samitaṃ abbokiṇṇaṃ cetasā adhimuccamāno paññāya pariyogāhamāno. Tassa apubbaṃ acarimaṃ āsavapariyādānañca hoti jīvitapariyādānañca. Ayaṃ, bhikkhave, dutiyo puggalo āhuneyyo…pe… anuttaraṃ puññakkhettaṃ lokassa.

“Puna caparaṃ, bhikkhave, idhekacco puggalo sabbasaṅkhāresu aniccānupassī viharati, aniccasaññī, aniccapaṭisaṃvedī satataṃ samitaṃ abbokiṇṇaṃ cetasā adhimuccamāno paññāya pariyogāhamāno. So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti…pe… upahaccaparinibbāyī hoti…pe… asaṅkhāraparinibbāyī hoti…pe… sasaṅkhāraparinibbāyī hoti…pe… uddhaṃsoto hoti akaniṭṭhagāmī. Ayaṃ, bhikkhave, sattamo puggalo āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa. Ime kho, bhikkhave, satta puggalā āhuneyyā pāhuneyyā dakkhiṇeyyā añjalikaraṇīyā anuttaraṃ puññakkhettaṃ lokassā”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

十六 观察无常

一 “诸比丘！有这七种人，是值得请来供养、值得热情款待、值得布施、值得合掌恭敬的，是世间的无上福田。是哪七种呢？

二 诸比丘！世间有一类人，对一切‘行’持续观察无常，保持无常想，体验无常感，恒常不断，内心对此有深刻的信解，并以智慧审察而安住。他因彻底灭尽各种漏，在当下就亲身了知、证悟并安住于无漏的心解脱与慧解脱。诸比丘！这是第一种人，是值得请来供养、值得热情款待、值得布施、值得合掌恭敬的，是世间的无上福田。

三 再者，诸比丘！世间有一类人，对一切‘行’持续观察无常，保持无常想，体验无常感，恒常不断，内心对此有深刻的信解，并以智慧审察而安住。他的漏烦恼的灭尽与生命的终结同时发生，无前无后。诸比丘！这是第二种人，是值得请来供养、值得热情款待、值得布施、值得合掌恭敬的，是世间的无上福田。

四 再者，诸比丘！世间有一类人，对一切‘行’持续观察无常，保持无常想，体验无常感，恒常不断，内心对此有深刻的信解，并以智慧审察而安住。他因断尽了五种顺下分结，而成为中般涅槃者。诸比丘！这是第三种人，是值得请来供养、值得热情款待、值得布施、值得合掌恭敬的，是世间的无上福田。

五 再者，诸比丘！世间有一类人，对一切‘行’持续观察无常，保持无常想，体验无常感，恒常不断，内心对此有深刻的信解，并以智慧审察而安住。他因断尽了五种顺下分结，而成为生般涅槃者。诸比丘！这是第四种人，是值得请来供养、值得热情款待、值得布施、值得合掌恭敬的，是世间的无上福田。

六 再者，诸比丘！世间有一类人，对一切‘行’持续观察无常，保持无常想，体验无常感，恒常不断，内心对此有深刻的信解，并以智慧审察而安住。他因断尽了五种顺下分结，而成为无行般涅槃者。诸比丘！这是第五种人，是值得请来供养、值得热情款待、值得布施、值得合掌恭敬的，是世间的无上福田。

七 再者，诸比丘！世间有一类人，对一切‘行’持续观察无常，保持无常想，体验无常感，恒常不断，内心对此有深刻的信解，并以智慧审察而安住。他因断尽了五种顺下分结，而成为有行般涅槃者。诸比丘！这是第六种人，是值得请来供养、值得热情款待、值得布施、值得合掌恭敬的，是世间的无上福田。

八 再者，诸比丘！世间有一类人，对一切‘行’持续观察无常，保持无常想，体验无常感，恒常不断，内心对此有深刻的信解，并以智慧审察而安住。他因断尽了五种顺下分结，而成为上流至色究竟天者。诸比丘！这是第七种人，是值得请来供养、值得热情款待、值得布施、值得合掌恭敬的，是世间的无上福田。

诸比丘！这七种人，是值得请来供养、值得热情款待、值得布施、值得合掌恭敬的，是世间的无上福田。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 7.1-53)/1.2 Anusayavagga 随眠品 (AN 7.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.7 Dukkhānupassīsutta 观察苦 (AN 7.17)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Dukkhānupassīsuttaṃ

17. Sattime, bhikkhave, puggalā āhuneyyā…pe… anuttaraṃ puññakkhettaṃ lokassa. Katame satta? Idha, bhikkhave, ekacco puggalo sabbasaṅkhāresu dukkhānupassī viharati…pe…. Sattamaṃ.

☸---------------------------------------------------------------------

十七 观察苦

一 “诸比丘！有这七种人，是值得请来供养、值得热情款待、值得布施、值得合掌恭敬的，是世间的无上福田。是哪七种呢？

二 诸比丘！世间有一类人，对一切‘行’持续观察苦，保持苦想，体验苦感，恒常不断，内心对此有深刻的信解，并以智慧审察而安住。他因彻底灭尽各种漏，在当下就亲身了知、证悟并安住于无漏的心解脱与慧解脱。诸比丘！这是第一种人，是值得请来供养、值得热情款待、值得布施、值得合掌恭敬的，是世间的无上福田。

三 再者，诸比丘！世间有一类人，对一切‘行’持续观察苦，保持苦想，体验苦感，恒常不断，内心对此有深刻的信解，并以智慧审察而安住。他的漏烦恼的灭尽与生命的终结同时发生，无前无后。诸比丘！这是第二种人，是值得请来供养、值得热情款待、值得布施、值得合掌恭敬的，是世间的无上福田。

四 再者，诸比丘！世间有一类人，对一切‘行’持续观察苦，保持苦想，体验苦感，恒常不断，内心对此有深刻的信解，并以智慧审察而安住。他因断尽了五种顺下分结，而成为中般涅槃者。诸比丘！这是第三种人，是值得请来供养、值得热情款待、值得布施、值得合掌恭敬的，是世间的无上福田。

五 再者，诸比丘！世间有一类人，对一切‘行’持续观察苦，保持苦想，体验苦感，恒常不断，内心对此有深刻的信解，并以智慧审察而安住。他因断尽了五种顺下分结，而成为生般涅槃者。诸比丘！这是第四种人，是值得请来供养、值得热情款待、值得布施、值得合掌恭敬的，是世间的无上福田。

六 再者，诸比丘！世间有一类人，对一切‘行’持续观察苦，保持苦想，体验苦感，恒常不断，内心对此有深刻的信解，并以智慧审察而安住。他因断尽了五种顺下分结，而成为无行般涅槃者。诸比丘！这是第五种人，是值得请来供养、值得热情款待、值得布施、值得合掌恭敬的，是世间的无上福田。

七 再者，诸比丘！世间有一类人，对一切‘行’持续观察苦，保持苦想，体验苦感，恒常不断，内心对此有深刻的信解，并以智慧审察而安住。他因断尽了五种顺下分结，而成为有行般涅槃者。诸比丘！这是第六种人，是值得请来供养、值得热情款待、值得布施、值得合掌恭敬的，是世间的无上福田。

八 再者，诸比丘！世间有一类人，对一切‘行’持续观察苦，保持苦想，体验苦感，恒常不断，内心对此有深刻的信解，并以智慧审察而安住。他因断尽了五种顺下分结，而成为上流至色究竟天者。诸比丘！这是第七种人，是值得请来供养、值得热情款待、值得布施、值得合掌恭敬的，是世间的无上福田。

诸比丘！这七种人，是值得请来供养、值得热情款待、值得布施、值得合掌恭敬的，是世间的无上福田。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 7.1-53)/1.2 Anusayavagga 随眠品 (AN 7.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.8 Anattānupassīsutta 观察无我 (AN 7.18)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Anattānupassīsuttaṃ

18. Sabbesu dhammesu anattānupassī viharati…pe…. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

观察无我

一 “诸比丘！有这七种人，是值得请来供养、值得热情款待、值得布施、值得合掌恭敬的，是世间的无上福田。是哪七种呢？

二 诸比丘！世间有一类人，对一切‘行’持续观察无我，保持无我想，体验无我感，恒常不断，内心对此有深刻的信解，并以智慧审察而安住。他因彻底灭尽各种漏，在当下就亲身了知、证悟并安住于无漏的心解脱与慧解脱。诸比丘！这是第一种人，是值得请来供养、值得热情款待、值得布施、值得合掌恭敬的，是世间的无上福田。

三 再者，诸比丘！世间有一类人，对一切‘行’持续观察无我，保持无我想，体验无我感，恒常不断，内心对此有深刻的信解，并以智慧审察而安住。他的漏烦恼的灭尽与生命的终结同时发生，无前无后。诸比丘！这是第二种人，是值得请来供养、值得热情款待、值得布施、值得合掌恭敬的，是世间的无上福田。

四 再者，诸比丘！世间有一类人，对一切‘行’持续观察无我，保持无我想，体验无我感，恒常不断，内心对此有深刻的信解，并以智慧审察而安住。他因断尽了五种顺下分结，而成为中般涅槃者。诸比丘！这是第三种人，是值得请来供养、值得热情款待、值得布施、值得合掌恭敬的，是世间的无上福田。

五 再者，诸比丘！世间有一类人，对一切‘行’持续观察无我，保持无我想，体验无我感，恒常不断，内心对此有深刻的信解，并以智慧审察而安住。他因断尽了五种顺下分结，而成为生般涅槃者。诸比丘！这是第四种人，是值得请来供养、值得热情款待、值得布施、值得合掌恭敬的，是世间的无上福田。

六 再者，诸比丘！世间有一类人，对一切‘行’持续观察无我，保持无我想，体验无我感，恒常不断，内心对此有深刻的信解，并以智慧审察而安住。他因断尽了五种顺下分结，而成为无行般涅槃者。诸比丘！这是第五种人，是值得请来供养、值得热情款待、值得布施、值得合掌恭敬的，是世间的无上福田。

七 再者，诸比丘！世间有一类人，对一切‘行’持续观察无我，保持无我想，体验无我感，恒常不断，内心对此有深刻的信解，并以智慧审察而安住。他因断尽了五种顺下分结，而成为有行般涅槃者。诸比丘！这是第六种人，是值得请来供养、值得热情款待、值得布施、值得合掌恭敬的，是世间的无上福田。

八 再者，诸比丘！世间有一类人，对一切‘行’持续观察无我，保持无我想，体验无我感，恒常不断，内心对此有深刻的信解，并以智慧审察而安住。他因断尽了五种顺下分结，而成为上流至色究竟天者。诸比丘！这是第七种人，是值得请来供养、值得热情款待、值得布施、值得合掌恭敬的，是世间的无上福田。

诸比丘！这七种人，是值得请来供养、值得热情款待、值得布施、值得合掌恭敬的，是世间的无上福田。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 7.1-53)/1.2 Anusayavagga 随眠品 (AN 7.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.9 Nibbānasutta 观涅槃乐 (AN 7.19)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Nibbānasuttaṃ

19. [kathā. 547-548] “Nibbāne sukhānupassī viharati sukhasaññī sukhapaṭisaṃvedī satataṃ samitaṃ abbokiṇṇaṃ cetasā adhimuccamāno paññāya pariyogāhamāno. So āsavānaṃ khayā…pe… sacchikatvā upasampajja viharati. Ayaṃ bhikkhave, paṭhamo puggalo āhuneyyo…pe… puññakkhettaṃ lokassa.

“Puna caparaṃ, bhikkhave, idhekacco puggalo nibbāne sukhānupassī viharati sukhasaññī sukhapaṭisaṃvedī satataṃ samitaṃ abbokiṇṇaṃ cetasā adhimuccamāno paññāya pariyogāhamāno. Tassa apubbaṃ acarimaṃ āsavapariyādānañca hoti jīvitapariyādānañca. Ayaṃ, bhikkhave, dutiyo puggalo āhuneyyo…pe… anuttaraṃ puññakkhettaṃ lokassa.

“Puna caparaṃ, bhikkhave, idhekacco puggalo nibbāne sukhānupassī viharati sukhasaññī sukhapaṭisaṃvedī satataṃ samitaṃ abbokiṇṇaṃ cetasā adhimuccamāno paññāya pariyogāhamāno. So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti…pe… upahaccaparinibbāyī hoti…pe… asaṅkhāraparinibbāyī hoti…pe… sasaṅkhāraparinibbāyī hoti…pe… uddhaṃsoto hoti akaniṭṭhagāmī. Ayaṃ, bhikkhave, sattamo puggalo āhuneyyo…pe… anuttaraṃ puññakkhettaṃ lokassa. Ime kho, bhikkhave, satta puggalā āhuneyyā…pe… anuttaraṃ puññakkhettaṃ lokassā”ti. Navamaṃ.

☸---------------------------------------------------------------------

观涅槃乐

一 “诸比丘！有这七种人，是值得请来供养、值得热情款待、值得布施、值得合掌恭敬的，是世间的无上福田。是哪七种呢？

二 诸比丘！世间有一类人，对涅槃持续观察为乐，保持乐想，体验乐感，恒常不断，内心对此有深刻的信解，并以智慧审察而安住。他因彻底灭尽各种漏，在当下就亲身了知、证悟并安住于无漏的心解脱与慧解脱。诸比丘！这是第一种人，是值得请来供养、值得热情款待、值得布施、值得合掌恭敬的，是世间的无上福田。

三 再者，诸比丘！世间有一类人，对涅槃持续观察为乐，保持乐想，体验乐感，恒常不断，内心对此有深刻的信解，并以智慧审察而安住。他的漏烦恼的灭尽与生命的终结同时发生，无前无后。诸比丘！这是第二种人，是值得请来供养、值得热情款待、值得布施、值得合掌恭敬的，是世间的无上福田。

四 再者，诸比丘！世间有一类人，对涅槃持续观察为乐，保持乐想，体验乐感，恒常不断，内心对此有深刻的信解，并以智慧审察而安住。他因断尽了五种顺下分结，而成为中般涅槃者。诸比丘！这是第三种人，是值得请来供养、值得热情款待、值得布施、值得合掌恭敬的，是世间的无上福田。

五 再者，诸比丘！世间有一类人，对涅槃持续观察为乐，保持乐想，体验乐感，恒常不断，内心对此有深刻的信解，并以智慧审察而安住。他因断尽了五种顺下分结，而成为生般涅槃者。诸比丘！这是第四种人，是值得请来供养、值得热情款待、值得布施、值得合掌恭敬的，是世间的无上福田。

六 再者，诸比丘！世间有一类人，对涅槃持续观察为乐，保持乐想，体验乐感，恒常不断，内心对此有深刻的信解，并以智慧审察而安住。他因断尽了五种顺下分结，而成为无行般涅槃者。诸比丘！这是第五种人，是值得请来供养、值得热情款待、值得布施、值得合掌恭敬的，是世间的无上福田。

七 再者，诸比丘！世间有一类人，对涅槃持续观察为乐，保持乐想，体验乐感，恒常不断，内心对此有深刻的信解，并以智慧审察而安住。他因断尽了五种顺下分结，而成为有行般涅槃者。诸比丘！这是第六种人，是值得请来供养、值得热情款待、值得布施、值得合掌恭敬的，是世间的无上福田。

八 再者，诸比丘！世间有一类人，对涅槃持续观察为乐，保持乐想，体验乐感，恒常不断，内心对此有深刻的信解，并以智慧审察而安住。他因断尽了五种顺下分结，而成为上流至色究竟天者。诸比丘！这是第七种人，是值得请来供养、值得热情款待、值得布施、值得合掌恭敬的，是世间的无上福田。

诸比丘！这七种人，是值得请来供养、值得热情款待、值得布施、值得合掌恭敬的，是世间的无上福田。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 7.1-53)/1.2 Anusayavagga 随眠品 (AN 7.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.10 Niddasavatthusutta 七殊妙事 (AN 7.20)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Niddasavatthusuttaṃ

20. “Sattimāni, bhikkhave, niddasavatthūni. Katamāni satta? Idha, bhikkhave, bhikkhu sikkhāsamādāne tibbacchando hoti āyatiñca sikkhāsamādāne avigatapemo [adhigatapemo (syā.) a. ni. 7.42; dī. ni. 3.331], dhammanisantiyā tibbacchando hoti āyatiñca dhammanisantiyā avigatapemo, icchāvinaye tibbacchando hoti āyatiñca icchāvinaye avigatapemo, paṭisallāne tibbacchando hoti āyatiñca paṭisallāne avigatapemo, vīriyārambhe [vīriyārabbhe (ka.)] tibbacchando hoti āyatiñca vīriyārambhe avigatapemo, satinepakke tibbacchando hoti āyatiñca satinepakke avigatapemo, diṭṭhipaṭivedhe tibbacchando hoti āyatiñca diṭṭhipaṭivedhe avigatapemo. Imāni kho, bhikkhave, satta niddasavatthūnī”ti. Dasamaṃ.

Anusayavaggo dutiyo.

Tassuddānaṃ –

Duve anusayā kulaṃ, puggalaṃ udakūpamaṃ;

Aniccaṃ dukkhaṃ anattā ca, nibbānaṃ niddasavatthu cāti.

☸---------------------------------------------------------------------

七殊妙事

一 “诸比丘！这些是七种殊妙事。是哪七种呢？

二 诸比丘！在此世间有比丘，对于受学有强烈的意愿，并且，未来对于受学也不舍弃喜爱；对于法的审察和忍耐有强烈的意愿，并且，未来对于法的审察和忍耐也不舍弃喜爱；对于欲望的调伏有强烈的意愿，并且，未来对于欲望的调伏也不舍弃喜爱；对于独处（阿兰若）有强烈的意愿，并且，未来对于独处也不舍弃喜爱；对于发起勤奋精进有强烈的意愿，并且，未来对于发起勤奋精进也不舍弃喜爱；对于正念和智慧有强烈的意愿，并且，未来对于正念和智慧也不舍弃喜爱；对于见的抉择（断除邪见）有强烈的意愿，并且，未来对于见的抉择也不舍弃喜爱。

诸比丘！这些就是七种殊妙之事。”

摄句：

二随眠、族、人、水之譬喻，

作无常、苦、无我、涅槃与殊妙事。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 7.1-53)/1.3 Vajjisattakavagga 跋耆品 (AN 7.21-31)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.1 Sārandadasutta 萨兰达塔 (AN 7.21)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Vajjisattakavaggo

1. Sārandadasuttaṃ

21. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati sārandade cetiye. Atha kho sambahulā licchavī yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te licchavī bhagavā etadavoca – “satta vo, licchavī, aparihāniye [aparihānīye (ka.)] dhamme desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ, bhante”ti kho te licchavī bhagavato paccassosuṃ. Bhagavā etadavoca –

“Katame ca, licchavī, satta aparihāniyā dhammā? Yāvakīvañca, licchavī, vajjī abhiṇhaṃ sannipātā bhavissanti sannipātabahulā; vuddhiyeva, licchavī, vajjīnaṃ pāṭikaṅkhā, no parihāni.

“Yāvakīvañca, licchavī, vajjī samaggā sannipatissanti, samaggā vuṭṭhahissanti, samaggā vajjikaraṇīyāni karissanti; vuddhiyeva, licchavī, vajjīnaṃ pāṭikaṅkhā, no parihāni.

“Yāvakīvañca, licchavī, vajjī apaññattaṃ na paññāpessanti, paññattaṃ na samucchindissanti, yathāpaññatte porāṇe vajjidhamme samādāya vattissanti; vuddhiyeva, licchavī, vajjīnaṃ pāṭikaṅkhā, no parihāni.

“Yāvakīvañca, licchavī, vajjī ye te vajjīnaṃ vajjimahallakā te sakkarissanti garuṃ karissanti mānessanti pūjessanti, tesañca sotabbaṃ maññissanti; vuddhiyeva, licchavī, vajjīnaṃ pāṭikaṅkhā, no parihāni.

“Yāvakīvañca, licchavī, vajjī yā tā kulitthiyo kulakumāriyo tā na okassa pasayha vāsessanti; vuddhiyeva, licchavī, vajjīnaṃ pāṭikaṅkhā, no parihāni.

“Yāvakīvañca, licchavī, vajjī yāni tāni vajjīnaṃ vajjicetiyāni abbhantarāni ceva bāhirāni ca tāni sakkarissanti garuṃ karissanti mānessanti pūjessanti, tesañca dinnapubbaṃ katapubbaṃ dhammikaṃ baliṃ no parihāpessanti; vuddhiyeva, licchavī, vajjīnaṃ pāṭikaṅkhā, no parihāni.

“Yāvakīvañca, licchavī, vajjīnaṃ arahantesu dhammikā rakkhāvaraṇagutti susaṃvihitā bhavissati – ‘kinti anāgatā ca arahanto vijitaṃ āgaccheyyuṃ, āgatā ca arahanto vijite phāsuṃ vihareyyun’ti; vuddhiyeva, licchavī, vajjīnaṃ pāṭikaṅkhā, no parihāni.

“Yāvakīvañca, licchavī, ime satta aparihāniyā dhammā vajjīsu ṭhassanti [vattissanti (ka.)], imesu ca sattasu aparihāniyesu dhammesu vajjī sandississanti [sandissanti (sī. pī. ka.)]; vuddhiyeva, licchavī, vajjīnaṃ pāṭikaṅkhā, no parihānī”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第三 跋耆品

萨兰达塔

一 如是我闻。一时，世尊住在毗舍离的萨兰达塔。那时，众多的离车人来到世尊的住处，到了之后，问候世尊，坐在一边。世尊对坐在一边的那些离车人这样说道：“离车人！我要向你们开示七种不衰败法，请仔细听！好好思量！我当解说。”那些离车人回答世尊：“是的，大德！”世尊这样说道：

二 “离车人！什么是七种不衰败法呢？离车人！只要跋耆人常常集会，多次集会；离车人！就可预期跋耆人会繁荣，不会衰败。离车人！只要跋耆人和合地集会，和合地散会，和合地处理跋耆人的事务；离车人！就可预期跋耆人会繁荣，不会衰败。离车人！只要跋耆人不制定未曾制定的（法规），不废除已经制定的（法规），遵照先前制定的古老的跋耆法而行事；离车人！就可预期跋耆人会繁荣，不会衰败。离车人！只要跋耆人尊敬、尊重、崇敬、供养跋耆族的长者们，并且认为应该听取他们的意见；离车人！就可预期跋耆人会繁荣，不会衰败。离车人！只要跋耆人不强行带走或拘留良家的妇女和少女；离车人！就可预期跋耆人会繁荣，不会衰败。离车人！只要跋耆人尊敬、尊重、崇敬、供养跋耆族境内外的所有塔庙（支提）；并且不废止过去按传统如法给予的供奉；离车人！就可预期跋耆人会繁荣，不会衰败。离车人！只要跋耆人对阿罗汉们提供正当的守护、照料和保护，想着：‘如何让还没来的阿罗汉们能来到我们的国土？如何让已经来了的阿罗汉们能在我们的国土安稳地居住？’；离车人！就可预期跋耆人会繁荣，不会衰败。（注：原文此处“离军人！”似为“离车人！”之笔误）离车人！只要这七种不衰败法能在跋耆人中实行；并且，跋耆人能被看到遵行这七种不衰败法；离车人！就可预期跋耆人会繁荣，不会衰败。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 7.1-53)/1.3 Vajjisattakavagga 跋耆品 (AN 7.21-31)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.2 Vassakārasutta 禹舍婆罗门 (AN 7.22)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Vassakārasuttaṃ

22. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Tena kho pana samayena rājā māgadho ajātasattu vedehiputto vajjī abhiyātukāmo hoti. So evamāha – “ahaṃ hime vajjī evaṃmahiddhike evaṃmahānubhāve ucchecchāmi [ucchejjissāmi (syā.), ucchijjissāmi (ka.)], vajjī vināsessāmi, vajjī anayabyasanaṃ āpādessāmī”ti [āpādessāmi vajjīti (ka.) dī. ni. 2.131].

Atha kho rājā māgadho ajātasattu vedehiputto vassakāraṃ brāhmaṇaṃ māgadhamahāmattaṃ āmantesi – “ehi tvaṃ, brāhmaṇa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha – ‘rājā, bhante, māgadho ajātasattu vedehiputto bhagavato pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’ti. Evañca vadehi – ‘rājā, bhante, māgadho ajātasattu vedehiputto vajjī abhiyātukāmo. So evamāha – ‘ahaṃ hime vajjī evaṃmahiddhike evaṃmahānubhāve ucchecchāmi, vajjī vināsessāmi, vajjī anayabyasanaṃ āpādessāmī’ti. Yathā te bhagavā byākaroti, taṃ sādhukaṃ uggahetvā mama āroceyyāsi. Na hi tathāgatā vitathaṃ bhaṇantī”ti.

“Evaṃ, bho”ti kho vassakāro brāhmaṇo māgadhamahāmatto rañño māgadhassa ajātasattussa vedehiputtassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vassakāro brāhmaṇo māgadhamahāmatto bhagavantaṃ etadavoca – “rājā, bho gotama, māgadho ajātasattu vedehiputto bhoto gotamassa pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati. Rājā [evañca vadeti rājā (sī. ka.)], bho gotama, māgadho ajātasattu vedehiputto vajjī abhiyātukāmo. So evamāha – ‘ahaṃ hime vajjī evaṃmahiddhike evaṃmahānubhāve ucchecchāmi, vajjī vināsessāmi, vajjī anayabyasanaṃ āpādessāmī’”ti.

Tena kho pana samayena āyasmā ānando bhagavato piṭṭhito ṭhito hoti bhagavantaṃ bījayamāno [vījamāno (sī. syā.)]. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – “kinti te, ānanda, sutaṃ – ‘vajjī abhiṇhaṃ sannipātā sannipātabahulā’”ti? “Sutaṃ metaṃ, bhante – ‘vajjī abhiṇhaṃ sannipātā sannipātabahulā’”ti. “Yāvakīvañca, ānanda, vajjī abhiṇhaṃ sannipātā bhavissanti sannipātabahulā; vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni.

“Kinti te, ānanda, sutaṃ – ‘vajjī samaggā sannipatanti, samaggā vuṭṭhahanti, samaggā vajjikaraṇīyāni karontī’”ti? “Sutaṃ metaṃ, bhante – ‘vajjī samaggā sannipatanti, samaggā vuṭṭhahanti, samaggā vajjikaraṇīyāni karontī’”ti. “Yāvakīvañca, ānanda, vajjī samaggā sannipatissanti, samaggā vuṭṭhahissanti, samaggā vajjikaraṇīyāni karissanti; vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni.

“Kinti te, ānanda, sutaṃ – ‘vajjī apaññattaṃ na paññāpenti, paññattaṃ na samucchindanti, yathāpaññatte porāṇe vajjidhamme samādāya vattantī’”ti? “Sutaṃ metaṃ, bhante – ‘vajjī apaññattaṃ na paññāpenti, paññattaṃ na samucchindanti, yathāpaññatte porāṇe vajjidhamme samādāya vattantī’”ti. “Yāvakīvañca, ānanda, vajjī apaññattaṃ na paññāpessanti, paññattaṃ na samucchindissanti, yathāpaññatte porāṇe vajjidhamme samādāya vattissanti; vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni.

“Kinti te, ānanda, sutaṃ – ‘vajjī ye te vajjīnaṃ vajjimahallakā te sakkaronti garuṃ karonti mānenti pūjenti, tesañca sotabbaṃ maññantī’”ti? “Sutaṃ metaṃ, bhante – ‘vajjī ye te vajjīnaṃ vajjimahallakā te sakkaronti garuṃ karonti mānenti pūjenti, tesañca sotabbaṃ maññantī’”ti. “Yāvakīvañca, ānanda, vajjī ye te vajjīnaṃ vajjimahallakā te sakkarissanti garuṃ karissanti mānessanti pūjessanti, tesañca sotabbaṃ maññissanti; vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni.

“Kinti te, ānanda, sutaṃ – ‘vajjī yā tā kulitthiyo kulakumāriyo tā na okassa pasayha vāsentī’”ti? “Sutaṃ metaṃ, bhante – ‘vajjī yā tā kulitthiyo kulakumāriyo tā na okassa pasayha vāsentī’”ti. “Yāvakīvañca, ānanda, vajjī yā tā kulitthiyo kulakumāriyo tā na okassa pasayha vāsessanti; vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni.

“Kinti te, ānanda, sutaṃ – ‘vajjī yāni tāni vajjīnaṃ vajjicetiyāni abbhantarāni ceva bāhirāni ca tāni sakkaronti garuṃ karonti mānenti pūjenti, tesañca dinnapubbaṃ katapubbaṃ dhammikaṃ baliṃ no parihāpentī’”ti? “Sutaṃ metaṃ, bhante – ‘vajjī yāni tāni vajjīnaṃ vajjicetiyāni abbhantarāni ceva bāhirāni ca tāni sakkaronti garuṃ karonti mānenti pūjenti, tesañca dinnapubbaṃ katapubbaṃ dhammikaṃ baliṃ no parihāpentī’”ti. “Yāvakīvañca, ānanda, vajjī yāni tāni vajjīnaṃ vajjicetiyāni abbhantarāni ceva bāhirāni ca tāni sakkarissanti garuṃ karissanti mānessanti pūjessanti, tesañca dinnapubbaṃ katapubbaṃ dhammikaṃ baliṃ no parihāpessanti; vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni.

“Kinti te, ānanda, sutaṃ – ‘vajjīnaṃ arahantesu dhammikā rakkhāvaraṇagutti susaṃvihitā – kinti anāgatā ca arahanto vijitaṃ āgaccheyyuṃ, āgatā ca arahanto vijite phāsuṃ vihareyyun’”ti? “Sutaṃ metaṃ, bhante – ‘vajjīnaṃ arahantesu dhammikā rakkhāvaraṇagutti susaṃvihitā bhavissati – kinti anāgatā ca arahanto vijitaṃ āgaccheyyuṃ, āgatā ca arahanto vijite phāsuṃ vihareyyun’”ti. “Yāvakīvañca, ānanda, vajjīnaṃ arahantesu dhammikā rakkhāvaraṇagutti susaṃvihitā bhavissati – ‘kinti anāgatā ca arahanto vijitaṃ āgaccheyyuṃ, āgatā ca arahanto vijite phāsuṃ vihareyyun’ti; vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihānī”ti.

Atha kho bhagavā vassakāraṃ brāhmaṇaṃ māgadhamahāmattaṃ āmantesi – “ekamidāhaṃ, brāhmaṇa, samayaṃ vesāliyaṃ viharāmi sārandade cetiye. Tatrāhaṃ, brāhmaṇa, vajjīnaṃ ime satta aparihāniye dhamme desesiṃ. Yāvakīvañca, brāhmaṇa, ime satta aparihāniyā dhammā vajjīsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu vajjī sandississanti; vuddhiyeva, brāhmaṇa, vajjīnaṃ pāṭikaṅkhā, no parihānī”ti.

“Ekamekenapi [ekamekenapi tena kho (ka.) dī. ni. 2.135] bho, gotama, aparihāniyena dhammena samannāgatānaṃ vajjīnaṃ vuddhiyeva pāṭikaṅkhā, no parihāni; ko pana vādo sattahi aparihāniyehi dhammehi! Akaraṇīyā ca, bho gotama, vajjī raññā māgadhena ajātasattunā vedehiputtena yadidaṃ yuddhassa, aññatra upalāpanāya [upalāpanā (ka. sī. ka.)], aññatra mithubhedā. Handa ca dāni mayaṃ, bho gotama, gacchāma, bahukiccā mayaṃ bahukaraṇīyā”ti. “Yassadāni tvaṃ, brāhmaṇa, kālaṃ maññasī”ti. Atha kho vassakāro brāhmaṇo māgadhamahāmatto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmīti. Dutiyaṃ.

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禹舍婆罗门

一 如是我闻。一时，世尊住在王舍城的灵鹫山。那时，摩揭陀国王韦提希子阿阇世想要攻打跋耆人。他这样说：“这些跋耆人如此强大，如此有威力，我要彻底消灭他们，我要毁灭跋耆人，要让跋耆人遭受不幸和毁灭！”那时，摩揭陀国王韦提希子阿阇世对摩揭陀国的大臣禹舍婆罗门说：“来，婆罗门！你到世尊那里去。到了之后，用我的名义顶礼世尊双足，问候世尊是否少病少恼、身体轻快、强健、安稳而住：‘大德！摩揭陀国王韦提希子阿阇世顶礼世尊双足，问候您是否少病少恼、身体轻快、强健、安稳而住？’并且这样说：‘大德！摩揭陀国王韦提希子阿阇世想要攻打跋耆人。他这样说：“这些跋耆人如此强大，如此有威力，我要彻底消灭他们，我要毁灭跋耆人，要让跋耆人遭受不幸和毁灭！”’世尊怎样答复，你要好好记住，回来报告我。如来是绝不说虚妄语的。”

“遵命，大王！”摩揭陀国大臣禹舍婆罗门回答了摩揭陀国王韦提希子阿阇世后，便前往世尊的住处。到了之后，与世尊互相问候，说了些友善、值得记忆的话后，坐在一边。坐在一边的摩揭陀国大臣禹舍婆罗门对世尊这样说：“尊者乔达摩！摩揭陀国王韦提希子阿阇世顶礼尊者乔达摩双足，问候您是否少病少恼、身体轻快、强健、安稳而住？并且这样说：‘尊者乔达摩！摩揭陀国王韦提希子阿阇世想要攻打跋耆人。他这样说：“这些跋耆人如此强大，如此有威力，我要彻底消灭他们，我要毁灭跋耆人，要让跋耆人遭受不幸和毁灭！”’”

二 那时，具寿阿难正站在世尊身后，为世尊扇风。这时，世尊问具寿阿难： “阿难！你是否听说：跋耆人常常集会，多次集会？”“是的，大德！我听说了：跋耆人常常集会，多次集会。”“阿难！只要跋耆人常常集会，多次集会；阿难！就可预期跋耆人会繁荣，不会衰败。 阿难！你是否听说：跋耆人和合地集会，和合地散会，和合地处理跋耆人的事务？”“是的，大德！我听说了：跋耆人和合地集会，和合地散会，和合地处理跋耆人的事务。”“阿难！只要跋耆人和合地集会，和合地散会，和合地处理跋耆人的事务；阿难！就可预期跋耆人会繁荣，不会衰败。 阿难！你是否听说：跋耆人不制定未曾制定的（法规），不废除已经制定的（法规），遵照先前制定的古老的跋耆法而行事？”“是的，大德！我听说了：跋耆人不制定未曾制定的（法规），不废除已经制定的（法规），遵照先前制定的古老的跋耆法而行事。”“阿难！只要跋耆人不制定未曾制定的（法规），不废除已经制定的（法规），遵照先前制定的古老的跋耆法而行事；阿难！就可预期跋耆人会繁荣，不会衰败。 阿难！你是否听说：跋耆人尊敬、尊重、崇敬、供养跋耆族的长者们，并且认为应该听取他们的意见？”“是的，大德！我听说了：跋耆人尊敬、尊重、崇敬、供养跋耆族的长者们，并且认为应该听取他们的意见。”“阿难！只要跋耆人尊敬、尊重、崇敬、供养跋耆族的长者们，并且认为应该听取他们的意见；阿难！就可预期跋耆人会繁荣，不会衰败。 阿难！你是否听说：跋耆人不强行带走或拘留良家的妇女和少女？”“是的，大德！我听说了：跋耆人不强行带走或拘留良家的妇女和少女。”“阿难！只要跋耆人不强行带走或拘留良家的妇女和少女；阿难！就可预期跋耆人会繁荣，不会衰败。 阿难！你是否听说：跋耆人尊敬、尊重、崇敬、供养跋耆族境内外的所有塔庙（支提）；并且不废止过去按传统如法给予的供奉？”“是的，大德！我听说了：跋耆人尊敬、尊重、崇敬、供养跋耆族境内外的所有塔庙（支提）；并且不废止过去按传统如法给予的供奉。”“阿难！只要跋耆人尊敬、尊重、崇敬、供养跋耆族境内外的所有塔庙（支提）；并且不废止过去按传统如法给予的供奉；阿难！就可预期跋耆人会繁荣，不会衰败。 阿难！你是否听说：跋耆人对阿罗汉们提供正当的守护、照料和保护，想着：‘如何让还没来的阿罗汉们能来到我们的国土？如何让已经来了的阿罗汉们能在我们的国土安稳地居住？’” “是的，大德！我听说了：跋耆人对阿罗汉们提供正当的守护、照料和保护，想着：‘如何让还没来的阿罗汉们能来到我们的国土？如何让已经来了的阿罗汉们能在我们的国土安稳地居住？’” “阿难！只要跋耆人对阿罗汉们提供正当的守护、照料和保护，想着：‘如何让还没来的阿罗汉们能来到我们的国土？如何让已经来了的阿罗汉们能在我们的国土安稳地居住？’；阿难！就可预期跋耆人会繁荣，不会衰败。”

三 这时，世尊对摩揭陀国的大臣禹舍婆罗门说： “婆罗门！我曾经住在毗舍离的萨兰达塔。在那里，我为跋耆人开示了这七种不衰败法。而且，婆罗门！只要这七种不衰败法能在跋耆人中实行，并且他们能被看到遵行这七种不衰败法；婆罗门！就可预期跋耆人会繁荣，不会衰败。”

四 听了这话，摩揭陀国的大臣禹舍婆罗门对世尊说： “尊者乔达摩！只要跋耆人具备这七种不衰败法中的任何一种，就可以预期他们会繁荣，不会衰败，更何况是具备全部七种呢！尊者乔达摩！确实，摩揭陀国王韦提希子阿阇世是无法通过战争征服跋耆人的，除非使用离间计，或者他们内部出现分裂。好了，尊者乔达摩！我们现在要告辞了，我们有很多公务，有很多事情要做。” “婆罗门！你认为什么时候合适，就什么时候去吧。” 于是，摩揭陀国的大臣禹舍婆罗门对世尊的话感到欢喜、随喜，从座位上起来告辞了。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 7.1-53)/1.3 Vajjisattakavagga 跋耆品 (AN 7.21-31)”

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【经名】 1.3.3 Paṭhamasattakasutta 七不衰法之一 (AN 7.23)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Paṭhamasattakasuttaṃ

23. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Tatra kho bhagavā bhikkhū āmantesi – “satta vo, bhikkhave, aparihāniye dhamme desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Katame ca, bhikkhave, satta aparihāniyā dhammā? Yāvakīvañca, bhikkhave, bhikkhū abhiṇhaṃ sannipātā bhavissanti sannipātabahulā; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

“Yāvakīvañca, bhikkhave, bhikkhū samaggā sannipatissanti, samaggā vuṭṭhahissanti, samaggā saṅghakaraṇīyāni karissanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

“Yāvakīvañca, bhikkhave, bhikkhū apaññattaṃ na paññāpessanti, paññattaṃ na samucchindissanti, yathāpaññattesu sikkhāpadesu samādāya vattissanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

“Yāvakīvañca, bhikkhave, bhikkhū ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te sakkarissanti garuṃ karissanti mānessanti pūjessanti, tesañca sotabbaṃ maññissanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

“Yāvakīvañca, bhikkhave, bhikkhū uppannāya taṇhāya ponobhavikāya na vasaṃ gacchissanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

“Yāvakīvañca, bhikkhave, bhikkhū āraññakesu senāsanesu sāpekkhā bhavissanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

“Yāvakīvañca, bhikkhave, bhikkhū paccattaññeva satiṃ upaṭṭhāpessanti – ‘kinti anāgatā ca pesalā sabrahmacārī āgaccheyyuṃ, āgatā ca pesalā sabrahmacārī phāsuṃ vihareyyun’ti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

“Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihānī”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

七不衰法之一

一 如是我闻。一时，世尊住在王舍城的灵鹫山。在那里，世尊对比丘们说：“诸比丘！我要教导你们七种不衰败法，请仔细听，好好思量，我当解说。”那些比丘回答世尊说：“是的，大德！”世尊说：

二 “诸比丘！什么是七种不衰败法呢？诸比丘！只要比丘们常常集会，多次集会；诸比丘！就可预期比丘们会（在法上）增长，不会衰退。 诸比丘！只要比丘们和合地集会，和合地散会，和合地处理僧团的事务；诸比丘！就可预期比丘们会（在法上）增长，不会衰退。 诸比丘！只要比丘们不制定未曾制定的（戒律），不废除已经制定的（戒律），遵照所制定的学处而行持；诸比丘！就可预期比丘们会（在法上）增长，不会衰退。 诸比丘！只要比丘们尊敬、尊重、崇敬、供养那些长老、久出家、僧团之父、僧团领导者的比丘们，并且认为应该听取他们的意见；诸比丘！就可预期比丘们会（在法上）增长，不会衰退。 诸比丘！只要比丘们不被那生起的、导致再生的渴爱所征服；诸比丘！就可预期比丘们会（在法上）增长，不会衰退。 诸比丘！只要比丘们乐于居住在森林的住所；诸比丘！就可预期比丘们会（在法上）增长，不会衰退。 诸比丘！只要比丘们各自安住正念，想着：‘如何让还没来的善良同梵行者能来？如何让已经来了的善良同梵行者能安稳地居住？’；诸比丘！就可预期比丘们会（在法上）增长，不会衰退。

诸比丘！只要这七种不衰败法能在比丘们中持续存在，并且比丘们能被看到遵行这七种不衰败法；诸比丘！就可预期比丘们会（在法上）增长，不会衰退。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 7.1-53)/1.3 Vajjisattakavagga 跋耆品 (AN 7.21-31)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.4 Dutiyasattakasutta 七不衰法之二 (AN 7.24)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Dutiyasattakasuttaṃ

24. [dī. ni. 2.138] “Satta vo, bhikkhave, aparihāniye dhamme desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha…pe… katame ca, bhikkhave, satta aparihāniyā dhammā?

Yāvakīvañca, bhikkhave, bhikkhū na kammārāmā bhavissanti, na kammaratā, na kammārāmataṃ anuyuttā; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

“Yāvakīvañca, bhikkhave, bhikkhū na bhassārāmā bhavissanti…pe… na niddārāmā bhavissanti… na saṅgaṇikārāmā bhavissanti… na pāpicchā bhavissanti na pāpikānaṃ icchānaṃ vasaṃ gatā… na pāpamittā bhavissanti na pāpasahāyā na pāpasampavaṅkā… na oramattakena visesādhigamena antarāvosānaṃ āpajjissanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

“Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihānī”ti. Catutthaṃ.

☸---------------------------------------------------------------------

七不衰退法之二

一 “比丘们！我将为你们开示七种不衰退法……乃至……

二 比丘们！什么是七种不衰退法呢？比丘们！只要比丘们不乐于事务，不沉溺于事务，不投入于对事务的沉溺；比丘们！就可以期待比丘们的增长，而非衰退。比丘们！只要比丘们不乐于言谈……（省略）……不乐于睡眠……不乐于群居……没有邪恶的欲求，不被邪恶的欲求所控制……没有恶友，没有恶同伴，不倾向于恶友……不因只证得少许非凡成就就中途放弃；比丘们！就可以期待比丘们的增长，而非衰退。

比丘们！只要这七种不衰退法存在于比丘们之中，并且比丘们被看到遵行这七种不衰退法；比丘们！就可以期待比丘们的增长，而非衰退。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 7.1-53)/1.3 Vajjisattakavagga 跋耆品 (AN 7.21-31)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.5 Tatiyasattakasutta 七不衰法之三 (AN 7.25)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Tatiyasattakasuttaṃ

25. “Satta vo, bhikkhave, aparihāniye dhamme desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha…pe… katame ca, bhikkhave, satta aparihāniyā dhammā? Yāvakīvañca, bhikkhave, bhikkhū saddhā bhavissanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

“Yāvakīvañca, bhikkhave, bhikkhū hirimanto [hirīmā (sī.), hirimanā (dī. ni. 2.138)] bhavissanti…pe… ottappino [ottāpīno (sī.)] bhavissanti… bahussutā bhavissanti… āraddhavīriyā bhavissanti… satimanto bhavissanti… paññavanto bhavissanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. “Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihānī”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

七不衰退法之三

一 “比丘们！我将为你们开示七种不衰退法……乃至……

二 比丘们！什么是七种不衰退法呢？比丘们！只要比丘们有信心；比丘们！就可以期待比丘们的增长，而非衰退。比丘们！只要比丘们有惭……有愧……多闻……发起精进……具足正念……具足智慧；比丘们！就可以期待比丘们的增长，而非衰退。

比丘们！只要这七种不衰退法存在于比丘们之中，并且比丘们被看到遵行这七种不衰退法；比丘们！就可以期待比丘们的增长，而非衰退。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 7.1-53)/1.3 Vajjisattakavagga 跋耆品 (AN 7.21-31)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.6 Bojjhaṅgasutta 七菩提分 (AN 7.26)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Bojjhaṅgasuttaṃ

26. “Satta vo, bhikkhave, aparihāniye dhamme desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha…pe… katame ca, bhikkhave, satta aparihāniyā dhammā? Yāvakīvañca, bhikkhave, bhikkhū satisambojjhaṅgaṃ bhāvessanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

“Yāvakīvañca, bhikkhave, bhikkhū dhammavicayasambojjhaṅgaṃ bhāvessanti…pe… vīriyasambojjhaṅgaṃ bhāvessanti… pītisambojjhaṅgaṃ bhāvessanti… passaddhisambojjhaṅgaṃ bhāvessanti… samādhisambojjhaṅgaṃ bhāvessanti… upekkhāsambojjhaṅgaṃ bhāvessanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. “Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihānī”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

七菩提分

一 “比丘们！我将为你们开示七种不衰退法……乃至……

二 比丘们！什么是七种不衰退法呢？比丘们！只要比丘们修习念觉支；比丘们！就可以期待比丘们的增长，而非衰退。比丘们！只要比丘们修习择法觉支……修习精进觉支……修习喜觉支……修习轻安觉支……修习定觉支……修习舍觉支；比丘们！就可以期待比丘们的增长，而非衰退。

比丘们！只要这七种不衰退法存在于比丘们之中，并且比丘们被看到遵行这七种不衰退法；比丘们！就可以期待比丘们的增长，而非衰退。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 7.1-53)/1.3 Vajjisattakavagga 跋耆品 (AN 7.21-31)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.7 Saññāsutta 修无我想 (AN 7.27)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Saññāsuttaṃ

27. “Satta vo, bhikkhave, aparihāniye dhamme desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha…pe…. Katame ca, bhikkhave, satta aparihāniyā dhammā? Yāvakīvañca, bhikkhave, bhikkhū aniccasaññaṃ bhāvessanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.

“Yāvakīvañca, bhikkhave, bhikkhū anattasaññaṃ bhāvessanti…pe… asubhasaññaṃ bhāvessanti… ādīnavasaññaṃ bhāvessanti… pahānasaññaṃ bhāvessanti… virāgasaññaṃ bhāvessanti… nirodhasaññaṃ bhāvessanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. “Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu, bhikkhū sandississanti; vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihānī”ti [dī. ni. 2.138]. Sattamaṃ.

☸---------------------------------------------------------------------

修无我想

一 “比丘们！我将为你们开示七种不衰退法……乃至……

二 比丘们！什么是七种不衰退法呢？比丘们！只要比丘们修习无常想；比丘们！就可以期待比丘们的增长，而非衰退。比丘们！只要比丘们修习无我想……修习不净想……修习过患想……修习断离想……修习离贪想……修习寂灭想；比丘们！就可以期待比丘们的增长，而非衰退。

比丘们！只要这七种不衰退法存在于比丘们之中，并且比丘们被看到遵行这七种不衰退法；比丘们！就可以期待比丘们的增长，而非衰退。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 7.1-53)/1.3 Vajjisattakavagga 跋耆品 (AN 7.21-31)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.8 Paṭhamaparihānisutta 七法衰减之一 (AN 7.28)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Paṭhamaparihānisuttaṃ

28. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – “sattime, bhikkhave, dhammā sekhassa bhikkhuno parihānāya saṃvattanti. Katame satta? Kammārāmatā, bhassārāmatā, niddārāmatā, saṅgaṇikārāmatā, indriyesu aguttadvāratā, bhojane amattaññutā, santi kho pana saṅghe saṅghakaraṇīyāni; tatra sekho bhikkhu [tatra bhikkhu (sī. syā.)] iti paṭisañcikkhati – ‘santi kho pana saṅghe therā [kho saṃghattherā (ka.)] rattaññū cirapabbajitā bhāravāhino, te [na te (ka.)] tena paññāyissantī’ti attanā tesu yogaṃ [attanā voyogaṃ (sī. syā.)] āpajjati. Ime kho, bhikkhave, satta dhammā sekhassa bhikkhuno parihānāya saṃvattanti.

“Sattime, bhikkhave, dhammā sekhassa bhikkhuno aparihānāya saṃvattanti. Katame satta? Na kammārāmatā, na bhassārāmatā, na niddārāmatā, na saṅgaṇikārāmatā, indriyesu guttadvāratā, bhojane mattaññutā, santi kho pana saṅghe saṅghakaraṇīyāni; tatra sekho bhikkhu iti paṭisañcikkhati – ‘santi kho pana saṅghe therā rattaññū cirapabbajitā bhāravāhino, te tena paññāyissantī’ti attanā na tesu yogaṃ āpajjati. Ime kho, bhikkhave, satta dhammā sekhassa bhikkhuno aparihānāya saṃvattantī”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

七法衰退之一

一 “比丘们！这七种法，会导致有学比丘的衰退。是哪七种呢？

二 即：喜好事务，喜好言谈，喜好睡眠，喜好群居，不守护诸根门，饮食不知节制，并且，当僧团有事务时，有学比丘这样思考：“僧团中确实有出家已久的上座、长老，他们会负责那些职责”，而自己（不恰当地）承担了那些事务。

比丘们！这七种法，会导致有学比丘的衰退。

三 比丘们！这七种法，会导致有学比丘的不衰退。是哪七种呢？

四 即：不喜好事务，不喜好言谈，不喜好睡眠，不喜好群居，守护诸根门，饮食知节制，并且，当僧团有僧团事务时，有学比丘这样思考：“僧团中确实有出家已久的上座、长老，他们会负责那些职责”，而不自己（不恰当地）承担那些事务。

比丘们！这七种法，会导致有学比丘的不衰退。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 7.1-53)/1.3 Vajjisattakavagga 跋耆品 (AN 7.21-31)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.9 Dutiyaparihānisutta 七法衰减之二 (AN 7.29)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Dutiyaparihānisuttaṃ

29. “Sattime, bhikkhave, dhammā upāsakassa parihānāya saṃvattanti. Katame satta? Bhikkhudassanaṃ hāpeti, saddhammassavanaṃ pamajjati, adhisīle na sikkhati, appasādabahulo hoti, bhikkhūsu theresu ceva navesu ca majjhimesu ca upārambhacitto dhammaṃ suṇāti randhagavesī, ito bahiddhā dakkhiṇeyyaṃ gavesati, tattha ca pubbakāraṃ karoti. Ime kho, bhikkhave, satta dhammā upāsakassa parihānāya saṃvattanti.

“Sattime, bhikkhave, dhammā upāsakassa aparihānāya saṃvattanti. Katame satta? Bhikkhudassanaṃ na hāpeti, saddhammassavanaṃ nappamajjati, adhisīle sikkhati, pasādabahulo hoti, bhikkhūsu theresu ceva navesu ca majjhimesu ca anupārambhacitto dhammaṃ suṇāti na randhagavesī, na ito bahiddhā dakkhiṇeyyaṃ gavesati, idha ca pubbakāraṃ karoti. Ime kho, bhikkhave, satta dhammā upāsakassa aparihānāya saṃvattantī”ti. Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

“Dassanaṃ bhāvitattānaṃ, yo hāpeti upāsako;

Savanañca ariyadhammānaṃ, adhisīle na sikkhati.

“Appasādo ca bhikkhūsu, bhiyyo bhiyyo pavaḍḍhati;

Upārambhakacitto ca, saddhammaṃ sotumicchati.

“Ito ca bahiddhā aññaṃ, dakkhiṇeyyaṃ gavesati;

Tattheva ca pubbakāraṃ, yo karoti upāsako.

“Ete kho parihāniye, satta dhamme sudesite;

Upāsako sevamāno, saddhammā parihāyati.

“Dassanaṃ bhāvitattānaṃ, yo na hāpeti upāsako;

Savanañca ariyadhammānaṃ, adhisīle ca sikkhati.

“Pasādo cassa bhikkhūsu, bhiyyo bhiyyo pavaḍḍhati;

Anupārambhacitto ca, saddhammaṃ sotumicchati.

“Na ito bahiddhā aññaṃ, dakkhiṇeyyaṃ gavesati;

Idheva ca pubbakāraṃ, yo karoti upāsako.

“Ete kho aparihāniye, satta dhamme sudesite;

Upāsako sevamāno, saddhammā na parihāyatī”ti. navamaṃ;

☸---------------------------------------------------------------------

七法衰退之二

一 “比丘们！这七种法，会导致优婆塞的衰退。是哪七种呢？

二 即：停止拜见比丘，懈怠听闻正法，不学习增上戒，对长老、新学及中等比丘大多缺少净信，带着批评、寻找过失的心听闻佛法，在此（佛教）之外寻求值得供养者，并且优先（在那里）作供养。

比丘们！这七种法，会导致优婆塞的衰退。

三 比丘们！这七种法，会导致优婆塞的不衰退。是哪七种呢？

四 即：不停止拜见比丘，不懈怠听闻正法，学习增上戒，对长老、新学及中等比丘大多具有净信，不带批评、不寻找过失的心听闻佛法，不在此（佛教）之外寻求值得供养者，并且在此（佛教）优先作供养。

比丘们！这七种法，会导致优婆塞的不衰退。”

优婆塞若停止 拜见修行人

又停止听闻圣法 不学习增上戒

对诸比丘们 则越发无信

带着批评的心 想要听闻法

又在此（教）之外 寻求供养处

而且那优婆塞 以此（外道）为优先

所开示的这些 七种衰退法

奉行的优婆塞 从正法衰退

优婆塞若不停止 拜见修行人

不停止听闻圣法 学习增上戒

对诸比丘们 他越发增信

不带批评的心 想要听闻法

不在此（教）之外 寻求供养处

因此这优婆塞 以此（佛法）为优先

所开示的这些 七种不衰退法

奉行的优婆塞 不从正法衰退

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 7.1-53)/1.3 Vajjisattakavagga 跋耆品 (AN 7.21-31)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.10 Vipattisutta 七种不幸 (AN 7.30)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Vipattisuttaṃ

30. Sattimā, bhikkhave, upāsakassa vipattiyo…pe… sattimā, bhikkhave, upāsakassa sampadā…pe…. Dasamaṃ.

☸---------------------------------------------------------------------

三十 七种不幸

一 “比丘们！这些是优婆塞的七种不幸（衰失）……（省略）……比丘们！这些是优婆塞的七种幸运（成就）……（省略）……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 7.1-53)/1.3 Vajjisattakavagga 跋耆品 (AN 7.21-31)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.11 Parābhavasutta 七种破坏 (AN 7.31)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Parābhavasuttaṃ

31. “Sattime, bhikkhave, upāsakassa parābhavā…pe… sattime, bhikkhave, upāsakassa sambhavā. Katame satta? Bhikkhudassanaṃ na hāpeti, saddhammassavanaṃ nappamajjati, adhisīle sikkhati, pasādabahulo hoti, bhikkhūsu theresu ceva navesu ca majjhimesu ca anupārambhacitto dhammaṃ suṇāti na randhagavesī, na ito bahiddhā dakkhiṇeyyaṃ gavesati, idha ca pubbakāraṃ karoti. Ime kho, bhikkhave, satta upāsakassa sambhavāti.

“Dassanaṃ bhāvitattānaṃ, yo hāpeti upāsako;

Savanañca ariyadhammānaṃ, adhisīle na sikkhati.

“Appasādo ca bhikkhūsu, bhiyyo bhiyyo pavaḍḍhati;

Upārambhakacitto ca, saddhammaṃ sotumicchati.

“Ito ca bahiddhā aññaṃ, dakkhiṇeyyaṃ gavesati;

Tattheva ca pubbakāraṃ, yo karoti upāsako.

“Ete kho parihāniye, satta dhamme sudesite;

Upāsako sevamāno, saddhammā parihāyati.

“Dassanaṃ bhāvitattānaṃ, yo na hāpeti upāsako;

Savanañca ariyadhammānaṃ, adhisīle ca sikkhati.

“Pasādo cassa bhikkhūsu, bhiyyo bhiyyo pavaḍḍhati;

Anupārambhacitto ca, saddhammaṃ sotumicchati.

“Na ito bahiddhā aññaṃ, dakkhiṇeyyaṃ gavesati;

Idheva ca pubbakāraṃ, yo karoti upāsako.

“Ete kho aparihāniye, satta dhamme sudesite;

Upāsako sevamāno, saddhammā na parihāyatī”ti. ekādasamaṃ;

Vajjisattakavaggo [vajjivaggo (syā.)] tatiyo.

Tassuddānaṃ –

Sāranda -vassakāro ca, tisattakāni bhikkhukā;

Bodhisaññā dve ca hāni, vipatti ca parābhavoti.

☸---------------------------------------------------------------------

七种衰败

一 “比丘们！这些是优婆塞的七种衰败……（省略）……比丘们！这些是优婆塞的七种兴盛。是哪七种呢？

二 即：不停止拜见比丘，不懈怠听闻正法，学习增上戒，对长老、新学及中等比丘大多具有净信，不带批评、不寻找过失的心听闻佛法，不在此（佛教）之外寻求值得供养者，并且在此（佛教）优先作供养。

比丘们！这七种法，是优婆塞的兴盛。”

优婆塞若停止 拜见修行人

又停止听闻圣法 不学习增上戒

对诸比丘们 则越发无信

带着批评的心 想要听闻法

又在此（教）之外 寻求供养处

而且那优婆塞 以此（外道）为优先

所开示的这些 七种衰退法

奉行的优婆塞 从正法衰退

优婆塞若不停止 拜见修行人

不停止听闻圣法 学习增上戒

对诸比丘们 他越发增信

不带批评的心 想要听闻法

不在此（教）之外 寻求供养处

因此这优婆塞 以此（佛法）为优先

所开示的这些 七种不衰退法

奉行的优婆塞 不从正法衰退

摄颂：

萨兰达、雨行大臣、比丘、事务、信、

觉支、想、有学、衰不衰、不幸、衰败。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 7.1-53)/1.4 Devatāvagga 天品 (AN 7.32-43)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.1 Appamādagāravasutta 恭敬不放逸 (AN 7.32)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Devatāvaggo

1. Appamādagāravasuttaṃ

32. Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā bhagavantaṃ etadavoca –

“Sattime, bhante, dhammā bhikkhuno aparihānāya saṃvattanti. Katame satta? Satthugāravatā, dhammagāravatā, saṅghagāravatā, sikkhāgāravatā, samādhigāravatā, appamādagāravatā, paṭisanthāragāravatā. Ime kho, bhante, satta dhammā bhikkhuno aparihānāya saṃvattantī”ti. Idamavoca sā devatā. Samanuñño satthā ahosi. Atha kho sā devatā “samanuñño me satthā”ti bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.

Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi – “imaṃ, bhikkhave, rattiṃ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho, bhikkhave, sā devatā maṃ etadavoca – ‘sattime, bhante, dhammā bhikkhuno aparihānāya saṃvattanti. Katame satta? Satthugāravatā, dhammagāravatā, saṅghagāravatā, sikkhāgāravatā, samādhigāravatā, appamādagāravatā, paṭisanthāragāravatā – ime kho, bhante, satta dhammā bhikkhuno aparihānāya saṃvattantī’ti. Idamavoca, bhikkhave, sā devatā. Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyī”ti.

“Satthugaru dhammagaru, saṅghe ca tibbagāravo;

Samādhigaru ātāpī [samādhigāravatāpi ca (ka.)], sikkhāya tibbagāravo.

“Appamādagaru bhikkhu, paṭisanthāragāravo;

Abhabbo parihānāya, nibbānasseva santike”ti. paṭhamaṃ;

☸---------------------------------------------------------------------

第四 天品

恭敬不放逸

一 那时，在后夜时分，有一位天人以其殊妙的身色遍照祇园精舍后，来到世尊那里。到了之后，向世尊行礼，然后站在一旁。站在一旁的那位天人对世尊这样说：“大德！这七种法，能引导比丘不衰退。是哪七种呢？即：恭敬导师、恭敬法、恭敬僧团、恭敬学处、恭敬禅定、恭敬不放逸、恭敬友善接待。大德！这七种法，能引导比丘不衰退。”那位天人这样说完，导师认可了。那时，那位天人想：“导师认可我了。”便向世尊行礼，右绕后就在那里消失不见了。

二 那时，世尊在那一夜过后，对比丘们说：

“比丘们！这一夜，在后夜时分，有一位天人以其殊妙的身色遍照祇园精舍后，来到我这里。到了之后，向我行礼，然后站在一旁。比丘们！站在一旁的那位天人对我这样说：“大德！这七种法能引导比丘不衰退。是哪七种呢？即：恭敬导师、恭敬法、恭敬僧团、恭敬学处、恭敬禅定、恭敬不放逸、恭敬友善接待。大德！这七种法，能引导比丘不衰退。”比丘们！那位天人这样说，这样说完后，向我行礼，右绕后就在那里消失不见了。”

恭敬师与法 深敬于僧团

恭敬于禅定 热心敬学处

恭敬不放逸 恭敬于接待

比丘近涅槃 则必不衰退

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.9.30 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 7.1-53)/1.4 Devatāvagga 天品 (AN 7.32-43)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.2 Hirigāravasutta 恭敬惭愧经 (AN 7.33)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Hirīgāravasuttaṃ

恭敬惭愧经

☆ 七不衰退法 ➾ ➊ 恭敬佛、➋ 恭敬法、➌ 恭敬僧、➍ 恭敬学、➎ 恭敬定、➏ 恭敬惭、➐ 恭敬愧。

33. “Imaṃ, bhikkhave, rattiṃ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi.

“比丘们！这一夜，有一位天人在后夜时分，以其殊妙的身色，遍照祇园精舍后，来到我这里，到了之后，向我行礼，站在一旁。

Ekamantaṃ ṭhitā kho, bhikkhave, sā devatā maṃ etadavoca –

比丘们！站在一旁的那位天人，对我这样说：

‘sattime, bhante, dhammā bhikkhuno aparihānāya saṃvattanti. Katame satta?

‘大德！这七种法，能引导比丘不衰退。是哪七种呢？

Satthugāravatā, dhammagāravatā, saṅghagāravatā, sikkhāgāravatā, samādhigāravatā, hirigāravatā, ottappagāravatā.

即：“➊ 恭敬佛、➋ 恭敬法、➌ 恭敬僧、➍ 恭敬学处、➎ 恭敬禅定、➏ 恭敬惭、➐ 恭敬愧。”

Ime kho, bhante, satta dhammā bhikkhuno aparihānāya saṃvattantī’ti.

大德！这七种法，能引导比丘不衰退。’

Idamavoca, bhikkhave, sā devatā. Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyī”ti.

比丘们！那位天人这样说，这样说完后，便向我行礼，右绕后就在那里消失不见了。”

Satthugaru dhammagaru, saṅghe ca tibbagāravo;

（天神偈语：）

“恭敬佛与法、深敬于僧团；

Samādhigaru ātāpī, sikkhāya tibbagāravo.

珍重于正定、热心敬学处。

Hiri ottappasampanno, sappatisso sagāravo;

具足惭与愧、随顺且恭敬；

Abhabbo parihānāya, nibbānasseva santiketi.

则必不衰退、佛子近涅槃！”

dutiyaṃ;

恭敬惭愧经 ～天品‧第二经终

～《增支部经典‧七集‧天品‧Hirigāravasutta 恭敬惭愧经》(AN 7.33)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 7.1-53)/1.4 Devatāvagga 天品 (AN 7.32-43)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.3 Paṭhamasovacassatāsutta 善言善友之一 (AN 7.34)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Paṭhamasovacassatāsuttaṃ

34. “Imaṃ, bhikkhave, rattiṃ aññatarā devatā…pe… maṃ etadavoca – ‘sattime, bhante, dhammā bhikkhuno aparihānāya saṃvattanti. Katame satta? Satthugāravatā, dhammagāravatā, saṅghagāravatā, sikkhāgāravatā, samādhigāravatā, sovacassatā, kalyāṇamittatā. Ime kho, bhante, satta dhammā bhikkhuno aparihānāya saṃvattantī’ti. Idamavoca, bhikkhave, sā devatā. Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyī”ti.

“Satthugaru dhammagaru, saṅghe ca tibbagāravo;

Samādhigaru ātāpī, sikkhāya tibbagāravo.

“Kalyāṇamitto suvaco, sappatisso sagāravo;

Abhabbo parihānāya, nibbānasseva santike”ti. tatiyaṃ;

☸---------------------------------------------------------------------

善言善友之一

一 “比丘们！这一夜，有一位天人……乃至……对我这样说：“大德！这七种法，能引导比丘不衰退。是哪七种呢？即：恭敬导师、恭敬法、恭敬僧团、恭敬学处、恭敬禅定、善言（易受教）、善友谊。大德！这七种法，能引导比丘不衰退。”比丘们！那位天人这样说，这样说完后，便向我行礼，右绕后就在那里消失不见了。”

恭敬师与法 深敬于僧团

恭敬于禅定 热心敬学处

善友与善言 随顺且恭敬

比丘近涅槃 则必不衰退

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 7.1-53)/1.4 Devatāvagga 天品 (AN 7.32-43)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.4 Dutiyasovacassatāsutta 善言善友之二 (AN 7.35)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Dutiyasovacassatāsuttaṃ

35. “Imaṃ, bhikkhave, rattiṃ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā…pe… ‘sattime, bhante, dhammā bhikkhuno aparihānāya saṃvattanti. Katame satta? Satthugāravatā, dhammagāravatā, saṅghagāravatā, sikkhāgāravatā, samādhigāravatā, sovacassatā, kalyāṇamittatā. Ime kho, bhante, satta dhammā bhikkhuno aparihānāya saṃvattantī’ti. Idamavoca, bhikkhave, sā devatā. Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyī”ti.

Evaṃ vutte āyasmā sāriputto bhagavantaṃ etadavoca – “imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmi. Idha, bhante, bhikkhu attanā ca satthugāravo hoti, satthugāravatāya ca vaṇṇavādī. Ye caññe bhikkhū na satthugāravā te ca satthugāravatāya samādapeti. Ye caññe bhikkhū satthugāravā tesañca vaṇṇaṃ bhaṇati bhūtaṃ tacchaṃ kālena. Attanā ca dhammagāravo hoti…pe… saṅghagāravo hoti… sikkhāgāravo hoti… samādhigāravo hoti… suvaco hoti… kalyāṇamitto hoti, kalyāṇamittatāya ca vaṇṇavādī. Ye caññe bhikkhū na kalyāṇamittā te ca kalyāṇamittatāya samādapeti. Ye caññe bhikkhū kalyāṇamittā tesañca vaṇṇaṃ bhaṇati bhūtaṃ tacchaṃ kālenāti. Imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti.

“Sādhu sādhu, sāriputta! Sādhu kho tvaṃ, sāriputta, imassa mayā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāsi. Idha, sāriputta, bhikkhu attanā ca satthugāravo hoti, satthugāravatāya ca vaṇṇavādī. Ye caññe bhikkhū na satthugāravā te ca satthugāravatāya samādapeti. Ye caññe bhikkhū satthugāravā tesañca vaṇṇaṃ bhaṇati bhūtaṃ tacchaṃ kālena. Attanā ca dhammagāravo hoti…pe… saṅghagāravo hoti… sikkhāgāravo hoti… samādhigāravo hoti… suvaco hoti… kalyāṇamitto hoti, kalyāṇamittatāya ca vaṇṇavādī. Ye caññe bhikkhū na kalyāṇamittā te ca kalyāṇamittatāya samādapeti. Ye caññe bhikkhū kalyāṇamittā tesañca vaṇṇaṃ bhaṇati bhūtaṃ tacchaṃ kālenāti. Imassa kho, sāriputta, mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti. Catutthaṃ.

☸---------------------------------------------------------------------

善言善友之二

一 “比丘们！这一夜，有一位天人……乃至……对我这样说：“大德！这七种法，能引导比丘不衰退。是哪七种呢？即：恭敬导师、恭敬法、恭敬僧团、恭敬学处、恭敬禅定、善言（易受教）、善友谊。大德！这七种法，能引导比丘不衰退。”比丘们！那位天人这样说，这样说完后，便向我行礼，右绕后就在那里消失不见了。”

二 听到这样说后，具寿舍利弗对世尊这样说：

三 “大德！我对世尊简略所说的这个道理，能够这样详细地理解。大德！在此，有比丘自己恭敬导师，并且是恭敬导师的称赞者。他劝导那些不恭敬导师的其他比丘去恭敬导师；对于那些恭敬导师的其他比丘，他作真实、适时的称赞。他自己恭敬法……（省略）……恭敬僧团……恭敬学处……恭敬禅定……自己是善言（易受教）者……自己是善友者，并且是善友谊的称赞者。他劝导那些没有善友的其他比丘去结交善友；对于那些拥有善友的其他比丘，他作真实、适时的称赞。大德！我对世尊简略所说的这个道理，能够这样详细地理解。”

四 “善哉，善哉！舍利弗！好啊，舍利弗！你对我简略所说的这个道理，能这样详细地理解。舍利弗！在此，有比丘自己恭敬导师，并且是恭敬导师的称赞者。他劝导那些不恭敬导师的其他比丘去恭敬导师；对于那些恭敬导师的其他比丘，他作真实、适时的称赞。他自己恭敬法……（省略）……恭敬僧团……恭敬学处……恭敬禅定……自己是善言（易受教）者……自己是善友者，并且是善友谊的称赞者。他劝导那些没有善友的其他比丘去结交善友；对于那些拥有善友的其他比丘，他作真实、适时的称赞。舍利弗！对我简略所说的这个道理，应当这样详细地看待。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 7.1-53)/1.4 Devatāvagga 天品 (AN 7.32-43)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.5 Paṭhamamittasutta 七友之一 (AN 7.36)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Paṭhamamittasuttaṃ

36. “Sattahi, bhikkhave, aṅgehi samannāgato mitto sevitabbo. Katamehi sattahi? Duddadaṃ dadāti, dukkaraṃ karoti, dukkhamaṃ khamati, guyhamassa [guyhassa (ka.)] āvi karoti, guyhamassa [guyhaṃ assa (sī.), guyhassa (ka.)] pariguhati [parigūhati (sī. syā.), pariguyhati (ka.)], āpadāsu na jahati, khīṇena [khīṇe (ka.)] nātimaññati. Imehi kho, bhikkhave, sattahi aṅgehi samannāgato mitto sevitabbo”ti.

“Duddadaṃ dadāti mitto, dukkarañcāpi kubbati;

Athopissa duruttāni, khamati dukkhamāni ca [dukkhamānipi (sī. syā.)].

“Guyhañca tassa [guyhamassa ca (syā.)] akkhāti, guyhassa parigūhati;

Āpadāsu na jahāti, khīṇena nātimaññati.

“Yamhi etāni ṭhānāni, saṃvijjantīdha [saṃvijjanti ca (ka.)] puggale;

So mitto mittakāmena, bhajitabbo tathāvidho”ti. pañcamaṃ;

☸---------------------------------------------------------------------

七友之一

一 “比丘们！具足七种特质的朋友，应当结交。是哪七种呢？

二 即：难施舍的也能施舍，难做到的也能做到，难忍受的也能忍受，向对方坦露自己的秘密，守护对方的秘密，在不幸时不离弃，在其贫困（或衰败）时不轻视。

比丘们！具足这七种特质的朋友，应当结交。”

朋友难施舍的能施舍 也做难做到的事

又对他难忍受的 也能忍受苛刻语

向他述说己秘密 也守护他的秘密

不幸时不会舍弃 贫困时不会轻视

在哪个人身上 具备这些特质

欲求朋友者应当 与这样的人交往

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 7.1-53)/1.4 Devatāvagga 天品 (AN 7.32-43)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.6 Dutiyamittasutta 七友之二 (AN 7.37)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Dutiyamittasuttaṃ

37. “Sattahi, bhikkhave, dhammehi samannāgato bhikkhu mitto sevitabbo bhajitabbo payirupāsitabbo api panujjamānenapi [paṇujjamānenapi (sī.)]. Katamehi sattahi? Piyo ca hoti manāpo ca garu ca bhāvanīyo ca vattā ca vacanakkhamo ca gambhīrañca kathaṃ kattā hoti, no ca aṭṭhāne niyojeti. Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu mitto sevitabbo bhajitabbo payirupāsitabbo api panujjamānenapī”ti.

“Piyo garu bhāvanīyo, vattā ca vacanakkhamo;

Gambhīrañca kathaṃ kattā, no caṭṭhāne niyojako [niyojaye (sī. syā.)].

“Yamhi etāni ṭhānāni, saṃvijjantīdha puggale;

So mitto mittakāmena, atthakāmānukampato;

Api nāsiyamānena, bhajitabbo tathāvidho”ti. chaṭṭhaṃ;

☸---------------------------------------------------------------------

七友之二

一 “诸比丘！成就七种法义的比丘，即使被人拒绝，也应当作为道友来对待、交往、尊敬。

二 是哪些呢？即：他令人喜爱、令人满意、值得尊重、有修养、是善言者、能接受劝谏、能作甚深的谈论，而且不会引导人做不合时宜的事。

诸比丘！成就这七种法义的比丘，即使被人拒绝，也应当结交为友，应当尊敬。”

可敬可爱有修养， 善言且能纳忠言；

能作甚深之谈论， 不引人入歧途。

若人具足此等法， 是真朋友应珍惜；

为求利乐与慈悲， 当视彼为善知识；

纵然自己遭驱逐， 亦应亲近如是友。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 7.1-53)/1.4 Devatāvagga 天品 (AN 7.32-43)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.7 Paṭhamapaṭisambhidāsutta 无碍解之一经 (AN 7.38)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Paṭhamapaṭisambhidāsuttaṃ

38. “Sattahi, bhikkhave, dhammehi samannāgato bhikkhu nacirasseva catasso paṭisambhidā sayaṃ abhiññā sacchikatvā upasampajja vihareyya. Katamehi sattahi? Idha, bhikkhave, bhikkhu ‘idaṃ me cetaso līnattan’ti yathābhūtaṃ pajānāti; ajjhattaṃ saṃkhittaṃ vā cittaṃ ‘ajjhattaṃ me saṃkhittaṃ cittan’ti yathābhūtaṃ pajānāti; bahiddhā vikkhittaṃ vā cittaṃ ‘bahiddhā me vikkhittaṃ cittan’ti yathābhūtaṃ pajānāti; tassa viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti; viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti; viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti; sappāyāsappāyesu kho panassa dhammesu hīnappaṇītesu kaṇhasukkasappatibhāgesu nimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya. Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu nacirasseva catasso paṭisambhidā sayaṃ abhiññā sacchikatvā upasampajja vihareyyā”ti. Sattamaṃ.

☸---------------------------------------------------------------------

无碍解之一

一 “诸比丘！成就七种法义的比丘，不久就能凭自己的神通智慧，证得并具足四无碍解而安住。是哪七种呢？

二 诸比丘！在此，有比丘如实了知：‘这是我心的低沉状态’；内心收摄时，他如实了知：‘我的内心收摄了’；心向外驰散时，他如实了知：‘我的心向外驰散了’；他清楚地知道感受的生起，清楚地知道它们的持续，清楚地知道它们的息灭；清楚地知道想的生起，清楚地知道它们的持续，清楚地知道它们的息灭；清楚地知道寻（思）的生起，清楚地知道它们的持续，清楚地知道它们的息灭；并且，对于适宜和不适宜的、低劣和高胜的、黑白相应的各种法，他通过智慧善巧地把握其相状、善巧地作意、善巧地审察、善巧地通达。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2566.6.4 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 7.1-53)/1.4 Devatāvagga 天品 (AN 7.32-43)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.8 Dutiyapaṭisambhidāsutta 无碍解之二经 (AN 7.39)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Dutiyapaṭisambhidāsuttaṃ

无碍解之二经

第一章 ✫ 前言

39. “Sattahi, bhikkhave, dhammehi samannāgato sāriputto catasso paṭisambhidā sayaṃ abhiññā sacchikatvā upasampajja viharati.

“诸比丘！舍利弗因成就了七种法义，凭自己的神通智慧（亲自证知），证得并具足四无碍解而安住。

Katamehi sattahi?

是哪七种呢？

第二章 ✫ 内观七法

第一节 ❦ 知松懈心

Idha, bhikkhave, sāriputto ‘idaṃ me cetaso līnattan’ti yathābhūtaṃ pajānāti;

诸比丘！在此，舍利弗如实了知：‘这是我心的松懈状态’；

第二节 ❦ 内观惛沉

ajjhattaṃ saṃkhittaṃ vā cittaṃ ‘ajjhattaṃ me saṃkhittaṃ cittan’ti yathābhūtaṃ pajānāti;

内心收摄时，他如实了知：‘我的内心收摄了’；

第三节 ❦ 外观散乱

bahiddhā vikkhittaṃ vā cittaṃ ‘bahiddhā me vikkhittaṃ cittan’ti yathābhūtaṃ pajānāti;

心向外驰散时，他如实了知：‘我的心向外驰散了’；

第四节 ❦ 知受生灭

tassa viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti;

他清楚地知道感受的生起，清楚地知道它们的持续现起，清楚地知道它们的消失；

第五节 ❦ 知想生灭

viditā saññā…pe…

他清楚地知道想的生起，清楚地知道它们的持续现起，清楚地知道它们的消失；

第六节 ❦ 知寻生灭

vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti;

他清楚地知道寻（思）的生起，清楚地知道它们的持续现起，清楚地知道它们的消失；

第七节 ❦ 把握禅相

sappāyāsappāyesu kho panassa dhammesu hīnappaṇītesu kaṇhasukkasappatibhāgesu nimittaṃ

并且，对于有益和无益的各种法，对于低劣和高胜的、黑白相应的禅相，

suggahitaṃ sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya.

依慧而善把握、善作意、善理解、善洞察。

第三章 ✫ 证无碍解

Imehi kho, bhikkhave, sattahi dhammehi samannāgato sāriputto catasso paṭisambhidā sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti.

诸比丘！舍利弗因成就了这七种法义，凭自己的神通智慧（亲自证知），证得并具足四无碍解而安住。”

Aṭṭhamaṃ.

无碍解之二经 ～天品‧第八经终

～《增支部经典‧七集‧初五十经篇‧天品‧Dutiyapaṭisambhidāsutta 无碍解之二经》(AN 7.39)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.3.21 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 7.1-53)/1.4 Devatāvagga 天品 (AN 7.32-43)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.9 Paṭhamavasasutta 心如意转之一 (AN 7.40)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Paṭhamavasasuttaṃ

《心如意转之一经》

《长部经典‧大品‧第十五经‧大缘经》开示（禅定八自在）：

‘阿难！因此，比丘对于这八种解脱——

① 或顺入禅定（自在）；

② 或逆入禅定（自在）；

③ 或顺逆入禅定（自在）；

④ 无论何处想要（转向其他禅定自在）；

⑤ 无论何时想要（省察刚才所证入之禅定自在）；

⑥ 无论持续多久想要（住禅定自在）；

⑦ 入禅定（自在）；

⑧ 出禅定（自在）。

如此，通过灭尽诸漏，于现见之法，自身证知通智，达到无漏心解脱、慧解脱而安住。

阿难！这样的比丘，称为俱解脱者。

阿难！在这种俱解脱之外，再没有更超越、更殊胜的解脱了！’

☆ 八解脱八自在（ Aṭṭha vimokkhe ） ➾

① 顺入禅定（ Anulomampi samāpajjati ）；

② 逆入禅定（ Paṭilomampi samāpajjati ）；

③ 顺逆入定（ Anulomapaṭilomampi samāpajjati ）；

④ 何地自在（ Yatthicchakaṃ ）；

⑤ 何时自在（ Yadicchakaṃ ）；

⑥ 住定自在（ Yāvaticchakaṃ ）；

⑦ 入定自在（ Samāpajjatipi ）；

⑧ 出定自在（ Vuṭṭhātipi ）。

☆ 禅定五自在（ Pañca vasitā ） ➾

① 转向自在（ Āvajjana ）；

② 入定自在（ Samāpajjana, Samāpatti, Samāpanna ）；

又或译为：三摩钵底、三摩半那、等至、正受；

③ 住定自在（ Ṭhiti, Adhiṭṭhāna, Samāhita ）；

又或译为：决意自在、三摩呬多、等引；

④ 出定自在（ Vuṭṭhāna ）；

⑤ 省察自在（ Paccavekkhaṇā ）。

《中部经典‧双小品‧第四十三经‧有明大经》开示（五禅支）：

☆ 五禅支（ Jhānaṃ pañcaṅgikaṃ ） ➾

⓵ 寻（ Vitakko ca vattati ） ☞

决定进入禅定或转向其他禅定的作用。

⓶ 伺（ Vicāro ） ☞

禅定中的省察作用，二禅以上无寻伺。

⓷ 喜（ Pīti ） ☞

禅悦的心理状态，三禅以上无喜禅支。

⓸ 乐（ Sukha ） ☞

禅悦的生理状态，四禅以上无乐禅支。

⓹ 一心顶点（ Cittekaggatā ） ☞

最初纯净、全心全意的不动禅定状态；

又或译为：最初心意、心一境性。

40. “Sattahi, bhikkhave, dhammehi samannāgato bhikkhu

（那时，世尊说：）

“诸比丘！由于比丘成就了七种法义：

cittaṃ vase [vasaṃ (ka.)] vatteti,

‘心可以随他的意愿转变；

no ca bhikkhu cittassa vasena vattati.

而不是比丘随心的意愿转。’

Katamehi sattahi?

是哪七种（法义的成就）呢？

Idha, bhikkhave, bhikkhu

诸比丘！在此世间，比丘——

samādhikusalo hoti,

➊ 成就定善巧；

samādhissa samāpattikusalo hoti,

➋ 成就入定善巧；

samādhissa ṭhitikusalo hoti,

➌ 成就住定善巧；

samādhissa vuṭṭhānakusalo hoti,

➍ 成就出定善巧；

samādhissa kalyāṇakusalo hoti,

➎ 成就定的准备善巧；

samādhissa gocarakusalo hoti,

➏ 成就定的行境善巧；

samādhissa abhinīhārakusalo hoti.

➐ 成就定的导向善巧。

Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu

诸比丘！由于成就了这七种法义，因此比丘：

cittaṃ vase vatteti,

‘心可以随他的意愿转变；

no ca bhikkhu cittassa vasena vattatī”ti.

而不是比丘随心的意愿转。’”

Navamaṃ.

心如意转之一经 ～天品‧第九经终

～《增支部经典‧七集‧初五十经篇‧天品‧Paṭhamavasasutta 心如意转之一经》(AN 7.40)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.3.21 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 7.1-53)/1.4 Devatāvagga 天品 (AN 7.32-43)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.10 Dutiyavasasutta 心如意转之二 (AN 7.41)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Dutiyavasasuttaṃ

《心如意转之二经》

《长部经典‧大品‧第十五经‧大缘经》开示（禅定八自在）：

☆ 八解脱八自在（ Aṭṭha vimokkhe ） ➾

① 顺入禅定（ Anulomampi samāpajjati ）；

② 逆入禅定（ Paṭilomampi samāpajjati ）；

③ 顺逆入定（ Anulomapaṭilomampi samāpajjati ）；

④ 何地自在（ Yatthicchakaṃ ）；

⑤ 何时自在（ Yadicchakaṃ ）；

⑥ 住定自在（ Yāvaticchakaṃ ）；

⑦ 入定自在（ Samāpajjatipi ）；

⑧ 出定自在（ Vuṭṭhātipi ）。

☆ 禅定五自在（ Pañca vasitā ） ➾

① 转向自在（ Āvajjana ）；

② 入定自在（ Samāpajjana, Samāpatti, Samāpanna ）；

又或译为：三摩钵底、三摩半那、等至、正受；

③ 住定自在（ Ṭhiti, Adhiṭṭhāna, Samāhita ）；

又或译为：决意自在、三摩呬多、等引；

④ 出定自在（ Vuṭṭhāna ）；

⑤ 省察自在（ Paccavekkhaṇā ）。

《中部经典‧双小品‧第四十三经‧有明大经》开示（五禅支）：

☆ 五禅支（ Jhānaṃ pañcaṅgikaṃ ） ➾

⓵ 寻（ Vitakko ca vattati ） ☞

决定进入禅定或转向其他禅定的作用。

⓶ 伺（ Vicāro ） ☞

禅定中的省察作用，二禅以上无寻伺。

⓷ 喜（ Pīti ） ☞

禅悦的心理状态，三禅以上无喜禅支。

⓸ 乐（ Sukha ） ☞

禅悦的生理状态，四禅以上无乐禅支。

⓹ 一心顶点（ Cittekaggatā ） ☞

最初纯净、全心全意的不动禅定状态；

又或译为：最初心意、心一境性。

41. “Sattahi, bhikkhave, dhammehi samannāgato sāriputto

（那时，世尊说：）

“诸比丘！由于舍利弗成就了七种法义：

cittaṃ vase vatteti,

‘心可以随他的意愿转变；

no ca sāriputto cittassa vasena vattati.

而不是舍利弗随心的意愿转。’

Katamehi sattahi?

是哪七种（法义的成就）呢？

Idha, bhikkhave, sāriputto

诸比丘！在此世间，舍利弗——

samādhikusalo hoti,

➊ 成就定善巧；

samādhissa samāpattikusalo,

➋ 成就入定善巧；

samādhissa ṭhitikusalo,

➌ 成就住定善巧；

samādhissa vuṭṭhānakusalo,

➍ 成就出定善巧；

samādhissa kalyāṇakusalo,

➎ 成就定的准备善巧；

samādhissa gocarakusalo,

➏ 成就定的行境善巧；

samādhissa abhinīhārakusalo hoti.

➐ 成就定的导向善巧。

Imehi kho, bhikkhave, sattahi dhammehi samannāgato sāriputto

诸比丘！由于成就了这七种法义，因此舍利弗：

cittaṃ vase vatteti,

‘心可以随他的意愿转变；

no ca sāriputto cittassa vasena vattatī”ti.

而不是舍利弗随心的意愿转。’”

Dasamaṃ.

心如意转之二经 ～天品‧第十经终

～《增支部经典‧七集‧初五十经篇‧天品‧Dutiyavasasutta 心如意转之二经》(AN 7.41)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 7.1-53)/1.4 Devatāvagga 天品 (AN 7.32-43)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.11 Paṭhamaniddasasutta 七殊妙事之一 (AN 7.42)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Paṭhamaniddasasuttaṃ

42. Atha kho āyasmā sāriputto pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Atha kho āyasmato sāriputtassa etadahosi – “atippago kho tāva sāvatthiyaṃ piṇḍāya carituṃ. Yaṃnūnāhaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyan”ti. Atha kho āyasmā sāriputto yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkami; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Tena kho pana samayena tesaṃ aññatitthiyānaṃ paribbājakānaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – “yo hi koci, āvuso, dvādasavassāni paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati, ‘niddaso bhikkhū’ti alaṃ vacanāyā”ti.

Atha kho āyasmā sāriputto tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandi nappaṭikkosi. Anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkāmi – “bhagavato santike etassa bhāsitassa atthaṃ ājānissāmī”ti. Atha kho āyasmā sāriputto sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca –

“Idhāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisiṃ. Tassa mayhaṃ, bhante, etadahosi – ‘atippago kho tāva sāvatthiyaṃ piṇḍāya carituṃ. Yaṃnūnāhaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyan’ti. Atha khvāhaṃ, bhante, yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkamiṃ; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Tena kho pana, bhante, samayena tesaṃ aññatitthiyānaṃ paribbājakānaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – ‘yo hi koci, āvuso, dvādasavassāni paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati, niddaso bhikkhūti alaṃ vacanāyā’ti. Atha khvāhaṃ, bhante, tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ. Anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamiṃ [pakkāmiṃ (sī. syā.)] – ‘bhagavato santike etassa atthaṃ ājānissāmī’ti. Sakkā nu kho, bhante, imasmiṃ dhammavinaye kevalaṃ vassagaṇanamattena niddaso bhikkhu paññāpetun”ti?

“Na kho, sāriputta, sakkā imasmiṃ dhammavinaye kevalaṃ vassagaṇanamattena niddaso bhikkhu paññāpetuṃ. Satta kho imāni, sāriputta, niddasavatthūni mayā sayaṃ abhiññā sacchikatvā paveditāni.

[a. ni. 7.20; dī. ni. 3.331] “Katamāni satta? Idha, sāriputta, bhikkhu sikkhāsamādāne tibbacchando hoti āyatiñca sikkhāsamādāne avigatapemo, dhammanisantiyā tibbacchando hoti āyatiñca dhammanisantiyā avigatapemo, icchāvinaye tibbacchando hoti āyatiñca icchāvinaye avigatapemo, paṭisallāne tibbacchando hoti āyatiñca paṭisallāne avigatapemo, vīriyārambhe tibbacchando hoti āyatiñca vīriyārambhe avigatapemo, satinepakke tibbacchando hoti āyatiñca satinepakke avigatapemo, diṭṭhipaṭivedhe tibbacchando hoti āyatiñca diṭṭhipaṭivedhe avigatapemo. Imāni kho, sāriputta, satta niddasavatthūni mayā sayaṃ abhiññā sacchikatvā paveditāni. Imehi kho, sāriputta, sattahi niddasavatthūhi samannāgato bhikkhu dvādasa cepi vassāni paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati, ‘niddaso bhikkhū’ti alaṃ vacanāya; catubbīsati cepi vassāni paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati, ‘niddaso bhikkhū’ti alaṃ vacanāya; chattiṃsati cepi vassāni paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati, ‘niddaso bhikkhū’ti alaṃ vacanāya, aṭṭhacattārīsaṃ cepi vassāni paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati, ‘niddaso bhikkhū’ti alaṃ vacanāyā”ti. Ekādasamaṃ.

☸---------------------------------------------------------------------

七殊妙事之一

一 那时，世尊住在舍卫城祇树给孤独园。那时，具寿舍利弗在上午时分，穿好内衣，拿着钵和僧袍，为了乞食进入舍卫城。那时，具寿舍利弗这样想：“现在去舍卫城乞食还太早，我应该去其他宗派游方僧的园林。”于是，具寿舍利弗就前往其他宗派游方僧的园林，到了之后，和那些其他宗派的游方僧相互问候，交谈了一些愉快且值得记忆的话后，在一旁坐下。

二 就在那时，那些聚在一起坐着的其他宗派游方僧，开始了这样的谈话：“尊者们，任何人如果圆满清净地修行梵行十二年，就足以被称为‘无垢的比丘’了。”那时，具寿舍利弗对那些其他宗派游方僧的话，既不赞同也不反对。不赞同也不反对之后，他就从座位上起来离开了，心想：“到世尊那里去，我才能了解这话的真正含义。”

三 那时，具寿舍利弗在舍卫城乞食完毕，乞食回来吃过饭后，前往世尊的住处。到了之后，顶礼世尊，在一旁坐下。坐在一旁的具寿舍利弗对世尊这样说：“大德！今天上午，我穿好内衣，拿着钵和僧袍，为了乞食进入舍卫城。大德！那时我这样想：‘现在去舍卫城乞食还太早，我应该去其他宗派游方僧的园林。’大德！于是，我就前往其他宗派游方僧的园林，到了之后，和那些其他宗派的游方僧相互问候，交谈了一些愉快且值得记忆的话后，在一旁坐下。大德！那时，那些聚在一起坐着的其他宗派游方僧，开始了这样的谈话：‘尊者们，任何人如果圆满清净地修行梵行十二年，就足以被称为“无垢的比丘”了。’大德！那时，我对那些其他宗派游方僧的话，既不赞同也不反对。不赞同也不反对之后，我就从座位上起来离开了，心想：‘到世尊那里去，我才能了解这话的真正含义。’大德！在这法和律中，难道可以仅仅依据修行年数的计算，就判定一位比丘为‘无垢’（Niddasa，殊妙，清净无瑕）吗？”“舍利弗！在这法和律中，不能仅仅依据修行年数的计算，就判定一位比丘为‘无垢’。舍利弗！我凭自己的神通智慧，证得并阐述了这七种无垢的条件（Niddasavatthūni）。是哪七种呢？

四 舍利弗！在此，有比丘：1. 对于学习（戒定慧）有强烈的意愿，并且对未来的学习持续保持热爱；2. 对于审察法义有强烈的意愿，并且对未来审察法义持续保持热爱；3. 对于调伏欲望有强烈的意愿，并且对未来调伏欲望持续保持热爱；4. 对于独处（禅修）有强烈的意愿，并且对未来独处持续保持热爱；5. 对于发起精进有强烈的意愿，并且对未来发起精进持续保持热爱；6. 对于正念和警觉有强烈的意愿，并且对未来保持正念和警觉持续保持热爱；7. 对于洞察正见有强烈的意愿，并且对未来洞察正见持续保持热爱。舍利弗！我凭自己的神通智慧，证得并阐述了这七种无垢的条件。

五 舍利弗！成就了这七种无垢条件的比丘，即使（仅仅）圆满清净地修行梵行十二年，也足以被称为‘无垢的比丘’；圆满清净地修行梵行二十四年，也足以被称为‘无垢的比丘’；圆满清净地修行梵行三十六年，也足以被称为‘无垢的比丘’；圆满清净地修行梵行四十八年，也足以被称为‘无垢的比丘’。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 7.1-53)/1.4 Devatāvagga 天品 (AN 7.32-43)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.12 Dutiyaniddasasutta 七殊妙事之二 (AN 7.43)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

12. Dutiyaniddasasuttaṃ

43. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kosambiṃ piṇḍāya pāvisi. Atha kho āyasmato ānandassa etadahosi – “atippago kho tāva kosambiyaṃ piṇḍāya carituṃ. Yaṃnūnāhaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyan”ti. Atha kho āyasmā ānando yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkami; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.

Tena kho pana samayena tesaṃ aññatitthiyānaṃ paribbājakānaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – “yo hi koci, āvuso, dvādasa vassāni paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati, ‘niddaso bhikkhū’ti alaṃ vacanāyā”ti.

Atha kho āyasmā ānando tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandi nappaṭikkosi. Anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkāmi – “bhagavato santike etassa bhāsitassa atthaṃ ājānissāmī”ti. Atha kho āyasmā ānando kosambiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

“Idhāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kosambiṃ piṇḍāya pāvisiṃ. Tassa mayhaṃ, bhante, etadahosi – ‘atippago kho tāva kosambiyaṃ piṇḍāya carituṃ. Yaṃnūnāhaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyan’ti…pe… tehi saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ.

“Tena kho pana, bhante, samayena tesaṃ aññatitthiyānaṃ paribbājakānaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – ‘yo hi koci, āvuso, dvādasavassāni paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati, niddaso bhikkhūti alaṃ vacanāyā’ti. Atha khvāhaṃ, bhante, tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ. Anabhinanditvā, appaṭikkositvā uṭṭhāyāsanā pakkamiṃ – ‘bhagavato santike etassa bhāsitassa atthaṃ ājānissāmī’ti. Sakkā nu kho, bhante, imasmiṃ dhammavinaye kevalaṃ vassagaṇanamattena niddaso bhikkhu paññāpetun”ti?

“Na kho, ānanda, sakkā imasmiṃ dhammavinaye kevalaṃ vassagaṇanamattena niddaso bhikkhu paññāpetuṃ. Satta kho imāni, ānanda, niddasavatthūni mayā sayaṃ abhiññā sacchikatvā paveditāni.

“Katamāni satta? Idhānanda, bhikkhu, saddho hoti, hirīmā hoti, ottappī hoti, bahussuto hoti, āraddhavīriyo hoti, satimā hoti, paññavā hoti. Imāni kho, ānanda, satta niddasavatthūni mayā sayaṃ abhiññā sacchikatvā paveditāni. Imehi kho, ānanda, sattahi niddasavatthūhi samannāgato bhikkhu dvādasa cepi vassāni paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati, ‘niddaso bhikkhū’ti alaṃ vacanāya; catubbīsati cepi vassāni paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati, ‘niddaso bhikkhū’ti alaṃ vacanāya; chattiṃsati cepi vassāni paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati, ‘niddaso bhikkhū’ti alaṃ vacanāya, aṭṭhacattārīsaṃ cepi vassāni paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati, ‘niddaso bhikkhū’ti alaṃ vacanāyā”ti. Dvādasamaṃ.

Devatāvaggo catuttho.

Tassuddānaṃ –

Appamādo hirī ceva, dve suvacā duve mittā;

Dve paṭisambhidā dve vasā, duve niddasavatthunāti.

☸---------------------------------------------------------------------

七殊妙事之二

一 如是我闻。一时，世尊住在憍赏弥的瞿师罗园。那时，具寿阿难在上午时分，穿好内衣，拿着钵和僧袍，为了乞食进入憍赏弥。那时，具寿阿难这样想：“现在去憍赏弥乞食还太早，我应该去其他宗派游方僧的园林。”于是，具寿阿难就前往其他宗派游方僧的园林，到了之后，和那些其他宗派的游方僧相互问候，交谈了一些愉快且值得记忆的话后，在一旁坐下。

二 就在那时，那些聚在一起坐着的其他宗派游方僧，开始了这样的谈话：“尊者们，任何人如果圆满清净地修行梵行十二年，就足以被称为‘无垢的比丘’了。”那时，具寿阿难对那些其他宗派游方僧的话，既不赞同也不反对。不赞同也不反对之后，他就从座位上起来离开了，心想：“到世尊那里去，我才能了解这话的真正含义。”

三 那时，具寿阿难在憍赏弥乞食完毕，乞食回来吃过饭后，前往世尊的住处，到了之后，顶礼世尊，在一旁坐下。坐在一旁的具寿阿难对世尊这样说：“大德！今天上午，我穿好内衣，拿着钵和僧袍，为了乞食进入憍赏弥。大德！那时我这样想：‘现在去憍赏弥乞食还太早，我应该去其他宗派游方僧的园林。’……（省略重复部分）……和他们相互问候，交谈了一些愉快且值得记忆的话后，在一旁坐下。大德！那时，那些聚在一起坐着的其他宗派游方僧，开始了这样的谈话：‘尊者们，任何人如果圆满清净地修行梵行十二年，就足以被称为“无垢的比丘”了。’大德！那时，我对那些其他宗派游方僧的话，既不赞同也不反对。不赞同也不反对之后，我就从座位上起来离开了，心想：‘到世尊那里去，我才能了解这话的真正含义。’大德！在这法和律中，难道可以仅仅依据修行年数的计算，就判定一位比丘为‘无垢’吗？”“阿难！在这法和律中，不能仅仅依据修行年数的计算，就判定一位比丘为‘无垢’。阿难！我凭自己的神通智慧，证得并阐述了这七种无垢的条件。是哪七种呢？

四 阿难！在此，有比丘：1. 有信（Saddho）；2. 有惭（Hirīmā）；3. 有愧（Ottappī）；4. 多闻（Bahussuto）；5. 发起精进（Āraddhavīriyo）；6. 具足正念（Satimā）；7. 具足智慧（Paññavā）。阿难！我凭自己的神通智慧，证得并阐述了这七种无垢的条件。

五 阿难！成就了这七种无垢条件的比丘，即使（仅仅）圆满清净地修行梵行十二年，也足以被称为‘无垢的比丘’；圆满清净地修行梵行二十四年，也足以被称为‘无垢的比丘’；圆满清净地修行梵行三十六年，也足以被称为‘无垢的比丘’；圆满清净地修行梵行四十八年，也足以被称为‘无垢的比丘’。”

摄句：

不放逸、惭、二善言、二友、

二无碍解、二（心）自在、二无垢事。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 7.1-53)/1.5 Mahāyaññavagga 大供牺品 (AN 7.44-53)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.1 Sattaviññāṇaṭṭhitisutta 七识住 (AN 7.44)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Mahāyaññavaggo

大供牺品

1. Sattaviññāṇaṭṭhitisuttaṃ

七识住

44. [dī. ni. 3.332; cūḷani. posālamāṇavapucchāniddesa 83] “Sattimā, bhikkhave, viññāṇaṭṭhitiyo. Katamā satta? Santi, bhikkhave, sattā nānattakāyā nānattasaññino, seyyathāpi manussā, ekacce ca devā, ekacce ca vinipātikā. Ayaṃ paṭhamā viññāṇaṭṭhiti.

“Santi, bhikkhave, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. Ayaṃ dutiyā viññāṇaṭṭhiti.

“Santi, bhikkhave, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā. Ayaṃ tatiyā viññāṇaṭṭhiti.

“Santi, bhikkhave, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā. Ayaṃ catutthā viññāṇaṭṭhiti.

“Santi, bhikkhave, sattā sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā. Ayaṃ pañcamā viññāṇaṭṭhiti.

“Santi, bhikkhave, sattā sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanūpagā. Ayaṃ chaṭṭhā viññāṇaṭṭhiti.

“Santi, bhikkhave, sattā sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā. Ayaṃ sattamā viññāṇaṭṭhiti. Imā kho, bhikkhave, satta viññāṇaṭṭhitiyo”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第五 大供牺品

七识住

一 “诸比丘！有这七种识住。是哪七种呢？

二 诸比丘！有些有情身形不同、认知（想）也不同。例如人类、某些天神、某些堕恶道者。这是第一种识住。

三 诸比丘！有些有情身形不同，但认知（想）相同。例如初生的梵众天神。这是第二种识住。

四 诸比丘！有些有情身形相同，但认知（想）不同。例如光音天的天神。这是第三种识住。

五 诸比丘！有些有情身形相同，认知（想）也相同。例如遍净天的天神。这是第四种识住。

六 诸比丘！有些有情完全超越了色想，灭除了有对想，不作意种种想，而住于‘空是无边的’空无边处。这是第五种识住。

七 诸比丘！有些有情完全超越了空无边处，而住于‘识是无边的’识无边处。这是第六种识住。

八 诸比丘！有些有情完全超越了识无边处，而住于‘什么都没有’无所有处。这是第七种识住。

诸比丘！这就是七种识住。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 7.1-53)/1.5 Mahāyaññavagga 大供牺牲品 (AN 7.44-53)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.2 Samādhiparikkhārasutta 七定资粮 (AN 7.45)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Samādhiparikkhārasuttaṃ

45. “Sattime, bhikkhave, samādhiparikkhārā. Katame satta? Sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati. Yā kho, bhikkhave, imehi sattahaṅgehi cittassekaggatā parikkhatā [‘saparikkhāratā’tipi, ‘saparikkhatā’tipi (saṃ. ni. 5.28)], ayaṃ vuccati, bhikkhave, ariyo sammāsamādhi [samādhi (syā.)] saupaniso itipi saparikkhāro itipī”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

七定资粮

一 “比丘们！有这七种定的资助条件。是哪七种呢？

二 即：正见、正思维、正语、正业、正命、正精进、正念。比丘们！依靠这七个部分，而培育的心一境性，比丘们！这被称为有依或有资助条件的圣正定。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 7.1-53)/1.5 Mahāyaññavagga 大供牺牲品 (AN 7.44-53)”

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【经名】 1.5.3 Paṭhamaaggisutta 火之一 (AN 7.46)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Paṭhamaaggisuttaṃ

46. “Sattime, bhikkhave, aggī. Katame satta? Rāgaggi, dosaggi, mohaggi, āhuneyyaggi, gahapataggi, dakkhiṇeyyaggi, kaṭṭhaggi – ime kho, bhikkhave, satta aggī”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

火之一

一 “比丘们！有这七种火。是哪七种呢？

二 即：贪火、嗔火、痴火、应请火、家主火、应施火、柴火。

比丘们！这就是七种火。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 7.1-53)/1.5 Mahāyaññavagga 大供牺牲品 (AN 7.44-53)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.4 Dutiyaaggisutta 火之二 (AN 7.47)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Dutiyaaggisuttaṃ

47. Tena kho pana samayena uggatasarīrassa brāhmaṇassa mahāyañño upakkhaṭo hoti. Pañca usabhasatāni thūṇūpanītāni honti yaññatthāya, pañca vacchatarasatāni thūṇūpanītāni honti yaññatthāya, pañca vacchatarisatāni thūṇūpanītāni honti yaññatthāya, pañca ajasatāni thūṇūpanītāni honti yaññatthāya, pañca urabbhasatāni thūṇūpanītāni honti yaññatthāya. Atha kho uggatasarīro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uggatasarīro brāhmaṇo bhagavantaṃ etadavoca –

“Sutaṃ metaṃ, bho gotama, aggissa ādānaṃ [ādhānaṃ (sī. syā.)] yūpassa ussāpanaṃ mahapphalaṃ hoti mahānisaṃsan”ti. “Mayāpi kho etaṃ, brāhmaṇa, sutaṃ aggissa ādānaṃ yūpassa ussāpanaṃ mahapphalaṃ hoti mahānisaṃsan”ti. Dutiyampi kho uggatasarīro brāhmaṇo…pe… tatiyampi kho uggatasarīro brāhmaṇo bhagavantaṃ etadavoca – “sutaṃ metaṃ, bho gotama, aggissa ādānaṃ yūpassa ussāpanaṃ mahapphalaṃ hoti mahānisaṃsan”ti. “Mayāpi kho etaṃ, brāhmaṇa, sutaṃ aggissa ādānaṃ yūpassa ussāpanaṃ mahapphalaṃ hoti mahānisaṃsan”ti. “Tayidaṃ, bho gotama, sameti bhoto ceva gotamassa amhākañca, yadidaṃ sabbena sabbaṃ”.

Evaṃ vutte āyasmā ānando uggatasarīraṃ brāhmaṇaṃ etadavoca – “na kho, brāhmaṇa, tathāgatā evaṃ pucchitabbā – ‘sutaṃ metaṃ, bho gotama, aggissa ādānaṃ yūpassa ussāpanaṃ mahapphalaṃ hoti mahānisaṃsan’ti. Evaṃ kho, brāhmaṇa, tathāgatā pucchitabbā – ‘ahañhi, bhante, aggiṃ [aggissa (ka.)] ādātukāmo, [ādhātukāmo (sī. syā.)] yūpaṃ ussāpetukāmo. Ovadatu maṃ, bhante, bhagavā. Anusāsatu maṃ, bhante, bhagavā yaṃ mama assa dīgharattaṃ hitāya sukhāyā’”ti.

Atha kho uggatasarīro brāhmaṇo bhagavantaṃ etadavoca – “ahañhi, bho gotama, aggiṃ ādātukāmo yūpaṃ ussāpetukāmo. Ovadatu maṃ bhavaṃ gotamo. Anusāsatu maṃ bhavaṃ gotamo yaṃ mama assa dīgharattaṃ hitāya sukhāyā”ti.

“Aggiṃ, brāhmaṇa, ādento [ādhento (sī. syā.)] yūpaṃ ussāpento pubbeva yaññā tīṇi satthāni ussāpeti akusalāni dukkhudrayāni [dukkhuddayāni (sī.)] dukkhavipākāni. Katamāni tīṇi? Kāyasatthaṃ, vacīsatthaṃ, manosatthaṃ. Aggiṃ, brāhmaṇa, ādento yūpaṃ ussāpento pubbeva yaññā evaṃ cittaṃ uppādesi – ‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāyā’ti. So ‘puññaṃ karomī’ti apuññaṃ karoti, ‘kusalaṃ karomī’ti akusalaṃ karoti, ‘sugatiyā maggaṃ pariyesāmī’ti duggatiyā maggaṃ pariyesati. Aggiṃ, brāhmaṇa, ādento yūpaṃ ussāpento pubbeva yaññā idaṃ paṭhamaṃ manosatthaṃ ussāpeti akusalaṃ dukkhudrayaṃ dukkhavipākaṃ.

“Puna caparaṃ, brāhmaṇa, aggiṃ ādento yūpaṃ ussāpento pubbeva yaññā evaṃ vācaṃ bhāsati – ‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāyā’ti. So ‘puññaṃ karomī’ti apuññaṃ karoti, ‘kusalaṃ karomī’ti akusalaṃ karoti, ‘sugatiyā maggaṃ pariyesāmī’ti duggatiyā maggaṃ pariyesati. Aggiṃ, brāhmaṇa, ādento yūpaṃ ussāpento pubbeva yaññā idaṃ dutiyaṃ vacīsatthaṃ ussāpeti akusalaṃ dukkhudrayaṃ dukkhavipākaṃ.

“Puna caparaṃ, brāhmaṇa, aggiṃ ādento yūpaṃ ussāpento pubbeva yaññā sayaṃ paṭhamaṃ samārambhati [samārabbhati (sī. ka.), samārabhati (syā.)] usabhā hantuṃ [haññantu (sī. syā.)] yaññatthāya, sayaṃ paṭhamaṃ samārambhati vacchatarā hantuṃ yaññatthāya, sayaṃ paṭhamaṃ samārambhati vacchatariyo hantuṃ yaññatthāya, sayaṃ paṭhamaṃ samārambhati ajā hantuṃ yaññatthāya, sayaṃ paṭhamaṃ samārambhati urabbhā hantuṃ yaññatthāya [haññantu yaññatthāyāti (sī. syā.)]. So ‘puññaṃ karomī’ti apuññaṃ karoti, ‘kusalaṃ karomī’ti akusalaṃ karoti, ‘sugatiyā maggaṃ pariyesāmī’ti duggatiyā maggaṃ pariyesati. Aggiṃ, brāhmaṇa, ādento yūpaṃ ussāpento pubbeva yaññā idaṃ tatiyaṃ kāyasatthaṃ ussāpeti akusalaṃ dukkhudrayaṃ dukkhavipākaṃ. Aggiṃ, brāhmaṇa, ādento yūpaṃ ussāpento pubbeva yaññā imāni tīṇi satthāni ussāpeti akusalāni dukkhudrayāni dukkhavipākāni.

“Tayome, brāhmaṇa, aggī pahātabbā parivajjetabbā, na sevitabbā. Katame tayo? Rāgaggi, dosaggi, mohaggi.

“Kasmā cāyaṃ, brāhmaṇa, rāgaggi pahātabbo parivajjetabbo, na sevitabbo? Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Tasmāyaṃ rāgaggi pahātabbo parivajjetabbo, na sevitabbo.

“Kasmā cāyaṃ, brāhmaṇa, dosaggi pahātabbo parivajjetabbo, na sevitabbo? Duṭṭho kho, brāhmaṇa, dosena abhibhūto pariyādinnacitto kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Tasmāyaṃ dosaggi pahātabbo parivajjetabbo, na sevitabbo.

“Kasmā cāyaṃ, brāhmaṇa, mohaggi pahātabbo parivajjetabbo, na sevitabbo? Mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Tasmāyaṃ mohaggi pahātabbo parivajjetabbo, na sevitabbo. Ime kho tayo, brāhmaṇa, aggī pahātabbā parivajjetabbā, na sevitabbā.

“Tayo kho, brāhmaṇa, aggī sakkatvā garuṃ katvā mānetvā pūjetvā sammā sukhaṃ parihātabbā. Katame tayo? Āhuneyyaggi, gahapataggi, dakkhiṇeyyaggi.

“Katamo ca, brāhmaṇa, āhuneyyaggi? Idha, brāhmaṇa, yassa te honti mātāti vā pitāti vā, ayaṃ vuccati, brāhmaṇa, āhuneyyaggi. Taṃ kissa hetu? Atohayaṃ [itopāyaṃ (ka.)], brāhmaṇa, āhuto sambhūto, tasmāyaṃ āhuneyyaggi sakkatvā garuṃ katvā mānetvā pūjetvā sammā sukhaṃ parihātabbo.

“Katamo ca, brāhmaṇa, gahapataggi? Idha, brāhmaṇa, yassa te honti puttāti vā dārāti vā dāsāti vā pessāti vā kammakarāti vā, ayaṃ vuccati, brāhmaṇa, gahapataggi. Tasmāyaṃ gahapataggi sakkatvā garuṃ katvā mānetvā pūjetvā sammā sukhaṃ parihātabbo.

“Katamo ca, brāhmaṇa, dakkhiṇeyyaggi? Idha, brāhmaṇa, ye te samaṇabrāhmaṇā parappavādā paṭiviratā khantisoracce niviṭṭhā ekamattānaṃ damenti, ekamattānaṃ samenti, ekamattānaṃ parinibbāpenti, ayaṃ vuccati, brāhmaṇa, dakkhiṇeyyaggi. Tasmāyaṃ dakkhiṇeyyaggi sakkatvā garuṃ katvā mānetvā pūjetvā sammā sukhaṃ parihātabbo. Ime kho, brāhmaṇa, tayo aggī sakkatvā garuṃ katvā mānetvā pūjetvā sammā sukhaṃ parihātabbā.

“Ayaṃ kho pana, brāhmaṇa, kaṭṭhaggi kālena kālaṃ ujjaletabbo, kālena kālaṃ ajjhupekkhitabbo, kālena kālaṃ nibbāpetabbo, kālena kālaṃ nikkhipitabbo”ti.

Evaṃ vutte uggatasarīro brāhmaṇo bhagavantaṃ etadavoca – “abhikkantaṃ, bho gotama; abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatanti. Esāhaṃ, bho gotama, pañca usabhasatāni muñcāmi jīvitaṃ demi, pañca vacchatarasatāni muñcāmi jīvitaṃ demi, pañca vacchatarisatāni muñcāmi jīvitaṃ demi, pañca ajasatāni muñcāmi jīvitaṃ demi, pañca urabbhasatāni muñcāmi jīvitaṃ demi. Haritāni ceva tiṇāni khādantu, sītāni ca pānīyāni pivantu, sīto ca nesaṃ vāto upavāyatan”ti [upavāyatūti (ka.)]. Catutthaṃ.

☸---------------------------------------------------------------------

火之二

一 一时，世尊住在舍卫城祇树给孤独园。那时，优竭提舍利婆罗门准备举行大祭祀而献供，五百头公牛作为牺牲用于祭祀，五百头公犊作为牺牲用于祭祀，五百头母犊作为牺牲用于祭祀，五百只公羊作为牺牲用于祭祀，五百只公山羊作为牺牲用于祭祀。那时，优竭提舍利婆罗门前往世尊所在的地方，到了之后，与世尊互相问候，说了些令人欢喜、值得铭记的交谈后，坐在一旁。坐在一旁的优竭提舍利婆罗门，对世尊说：“尊者乔达摩！我听说：点火的人、立柱的人，可以得到大果报，是非常值得称赞的。”“婆罗门！我也听说：点火的人、立柱的人，可以得到大果报，是非常值得称赞的。”再者，……第三次，优竭提舍利婆罗门对世尊说：“尊者乔达摩！我也听说：点火的人、立柱的人，可以得到大果报，是非常值得称赞的。”“婆罗门！我也听说：点火的人、立柱的人，可以得到大果报，是非常值得称赞的。”“尊者乔达摩！实际上，尊者乔达摩和我们的看法完全一致。”

二 听到这话的具寿阿难，对优竭提舍利婆罗门这样说：“婆罗门！不应该这样问如来：‘尊者乔达摩！我听说：点火的人、立柱的人，可以得到大果报，是非常值得称赞的。’婆罗门！对如来应该这样问：‘大德！我想要点火，想要立柱，大德世尊！请教导我。大德世尊！请教导我，什么能给我带来长久的利益和安乐。’”

三 那时，优竭提舍利婆罗门对世尊说：“尊者乔达摩！我想要点火，想要立柱。尊者乔达摩！请教导我。尊者乔达摩！请教导我，什么能给我带来长久的利益和安乐。”“婆罗门！点火、立柱，在祭祀之前，就会因为不善而产生痛苦，从而建立了导致苦果报的三种刀。是哪三种呢？

四 即：身刀、语刀、意刀。婆罗门！在祭祀之前，点火、立柱，生起这样的心念：为了祭祀要杀这些公牛，为了祭祀要杀这些公犊，为了祭祀要杀这些母犊，为了祭祀要杀这些公羊，为了祭祀要杀这些公山羊。他以为：‘我在做功德’，实际是在造作非功德；‘我在做善事’，实际是在造作不善事；‘我在寻求通往善趣的道路’，实际是在寻求通往恶趣的道路。婆罗门！在祭祀之前，点火、立柱，这是第一种因为不善而产生痛苦，从而建立了导致苦果报的意刀。

五 再者，婆罗门！在祭祀之前，点火、立柱，并且说这样的话：‘为了祭祀要杀这些公牛，为了祭祀要杀这些公犊，为了祭祀要杀这些母犊，为了祭祀要杀这些公羊，为了祭祀要杀这些公山羊。’他以为：‘我在做功德’，实际是在造作非功德；‘我在做善事’，实际是在造作不善事；‘我在寻求通往善趣的道路’，实际是在寻求通往恶趣的道路。婆罗门！在祭祀之前，点火、立柱，这是第二种因为不善而产生痛苦，从而建立了导致苦果报的语刀。

六 再者，婆罗门！在祭祀之前，点火、立柱，自己亲自开始为了祭祀而杀这些公牛；自己亲自开始为了祭祀而杀公犊；自己亲自开始为了祭祀而杀母犊；自己亲自开始为了祭祀而杀公羊；自己亲自开始为了祭祀而杀公山羊。他以为：‘我在做功德’，实际是在造作非功德；‘我在做善事’，实际是在造作不善事；‘我在寻求通往善趣的道路’，实际是在寻求通往恶趣的道路。婆罗门！在祭祀之前，点火、立柱，这是第三种因为不善而产生痛苦，从而建立了导致苦果报的身刀。

婆罗门！在祭祀之前，点火、立柱，因为这些不善而产生痛苦，从而建立了以苦为果报的三种刀。

七 婆罗门！这三种火应当断除、应当避开、不应使用。是哪三种呢？

八 即：贪火、嗔火、痴火。婆罗门！为什么这贪火应当断除、应当避开、不应使用呢？

九 婆罗门！因为贪婪而被染污、被征服、心被控制的人，会以身行恶行，以语行恶行，以意行恶行。他以身行恶行后，以语行恶行后，以意行恶行后，身体败坏、死亡之后，会投生到恶处、恶趣、险难处、地狱中。婆罗门！因此，这贪火应当断除、应当避开、不应使用。又，婆罗门！为什么这嗔火应当断除、应当避开、不应使用呢？

一〇 婆罗门！因为嗔怒而愤怒、被征服、心被控制的人，会以身行恶行，以语行恶行，以意行恶行。他以身行恶行后，以语行恶行后，以意行恶行后，身体败坏、死亡之后，会投生到恶处、恶趣、险难处、地狱中。婆罗门！因此，这嗔火应当断除、应当避开、不应使用。又，婆罗门！为什么这痴火应当断除、应当避开、不应使用呢？

一一 婆罗门！因为愚痴而无知、被征服、心被控制的人，会以身行恶行，以语行恶行，以意行恶行。他以身行恶行后，以语行恶行后，以意行恶行后，身体败坏、死亡之后，会投生到恶处、恶趣、险难处、地狱中。婆罗门！因此，这痴火应当断除、应当避开、不应使用。

婆罗门！这三种火应当断除、应当避开、不应使用。

一二 婆罗门！有三种火，应当恭敬、尊重、尊敬、供养，妥善维护它们能带来幸福。是哪三种呢？

一三 即：应请火、家主火、应施火。婆罗门！什么是应请火呢？

一四 婆罗门！此处，如果有人有母亲或父亲，婆罗门！这被称为应请火。为什么呢？

婆罗门！因为［子女］是由他们带来［这个世界］、养育而成的。因此，这应请火，应当恭敬、尊重、尊敬、供养，妥善维护它们能带来幸福。又，婆罗门！什么是家主火呢？

一五 婆罗门！此处，如果有人有儿子，或妻子，或仆人，或使者，或雇工，婆罗门！这被称为家主火。因此，这家主火，应当恭敬、尊重、尊敬、供养，妥善维护它们能带来幸福。又，婆罗门！什么是应施火呢？

一六 婆罗门！此处，凡是沙门、婆罗门，远离了骄慢和放逸，安住于忍耐和柔和，自我调伏，自我寂静，自我达到圆满寂灭，婆罗门！这被称为应施火。因此，这应施火，应当恭敬、尊重、尊敬、供养，妥善维护它们能带来幸福。

婆罗门！这三种火，应当恭敬、尊重、尊敬、供养，妥善维护它们能带来幸福。

又，婆罗门！这柴火，应在适当的时候点燃它，在适当的时候照看它，在适当的时候熄灭它，在适当的时候放置它。”

一七 听到这话的优竭提舍利婆罗门，对世尊说：“尊者乔达摩！太好了！尊者乔达摩！太好了！... 尊者乔达摩从现在起，请接受我为优婆塞，我终生归依！尊者乔达摩！现在我释放这五百头公牛，给予它们生命；释放这五百头公犊，给予它们生命；释放这五百头母犊，给予它们生命；释放这五百只公羊，给予它们生命；释放这五百只公山羊，给予它们生命。让它们吃青草，喝清水，让凉风吹拂它们吧！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 7.1-53)/1.5 Mahāyaññavagga 大供牺牲品 (AN 7.44-53)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.5 Paṭhamasaññāsutta 七想之一 (AN 7.48)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Paṭhamasaññāsuttaṃ

48. “Sattimā, bhikkhave, saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā.

“Katamā satta? Asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā. Imā kho, bhikkhave, satta saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

七想之一

一 “比丘们！这七种想，如果修习、反复实践，会有大果报、大功德，能浸入不死［涅槃］，最终达到不死［涅槃］。是哪七种呢？

二 即：不净想、死想、食厌离想、一切世间不可乐想、无常想、无常苦想、苦无我想。

比丘们！这七种想，如果修习、反复实践，会有大果报、大功德，能浸入不死［涅槃］，最终达到不死［涅槃］。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.8.30 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 7.1-53)/1.5 Mahāyaññavagga 大供牺牲品 (AN 7.44-53)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.6 Dutiyasaññāsutta 七想之二 (AN 7.49)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Dutiyasaññāsuttaṃ

七想之二经

☆ 七想之观察 ☞

➊ 不净想 ➾ 观“避开淫欲法”；

➋ 死想 ➾ 观“生命非渴求”；

➌ 食厌离想 ➾ 观“食味非渴爱”；

➍ 一切世间不可乐想 ➾ 观“对绚丽多彩的世间保持舍心平等”；

➎ 无常想 ➾ 观“对名闻利养、恭敬赞叹有厌离想”；

➏ 无常者苦想 ➾ 观“对于懒惰、懈怠、放纵、放逸、不精勤、不向内自我观察的状态──是否有强烈的怖畏感现前”；

➐ 苦者无我想 ➾

观“对此有意识身体中的‘我’，以及对其外部一切现象：

以自我为中心的我慢、我所执的知见、骄慢自负的计度心──

是否已远离？是否不但超越了我慢，而且达到和平寂静而完全解脱”。

49. “Sattimā, bhikkhave, saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā.

“诸比丘！这七种想的修习，反复实践，有大果报，有大功德，能浸入不死［涅槃］，最终达到不死［涅槃］。

Katamā satta?

是哪七种呢？即：

Asubhasaññā,

➊ 不净想；

maraṇasaññā,

➋ 死想；

āhāre paṭikūlasaññā,

➌ 食厌离想；

sabbaloke anabhiratasaññā,

➍ 一切世间不可乐想；

aniccasaññā,

➎ 无常想；

anicce dukkhasaññā,

➏ 无常者苦想；

dukkhe anattasaññā.

➐ 苦者无我想。

Imā kho, bhikkhave, satta saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānāti.

诸比丘！这就是七种想的修习，反复实践，有大果报，有大功德，能浸入不死［涅槃］，最终达到不死［涅槃］。

“‘Asubhasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti.

【一】诸比丘！不净想的修习，反复实践，有大果报，有大功德，能浸入不死［涅槃］，最终达到不死［涅槃］。

Iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?

又，这样说是缘于什么而说的呢？

Asubhasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato

➊ 诸比丘！内心熟习不净想，并时常如此安住的比丘，

methunadhammasamāpattiyā cittaṃ patilīyati patikuṭati pativattati,

其心对于导致性结合的淫欲法，会退缩、会厌离、会转离，

na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti.

而不会趋向它：或者保持舍心，或者安住于厌恶感。

Seyyathāpi, bhikkhave, kukkuṭapattaṃ vā nhārudaddulaṃ vā aggimhi pakkhittaṃ

➋ 诸比丘！就像鸡毛或筋腱，投入火中时，

patilīyati patikuṭati pativattati, na sampasāriyati.

会收缩、卷曲、转离，而不会伸展开。

Evamevaṃ kho, bhikkhave, bhikkhuno asubhasaññāparicitena cetasā bahulaṃ viharato

诸比丘！正是这样，内心熟习不净想，并时常如此安住的比丘，

methunadhammasamāpattiyā cittaṃ patilīyati patikuṭati pativattati,

其心对于导致性结合的淫欲法，会退缩、会厌离、会转离，

na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti.

而不会趋向它：或者保持舍心，或者安住于厌恶感。

“Sace, bhikkhave, bhikkhuno asubhasaññāparicitena cetasā bahulaṃ viharato

➌ 诸比丘！如果比丘内心熟习不净想，并时常如此安住后，

methunadhammasamāpattiyā cittaṃ anusandahati [anusaṇṭhāti (sī.)] appaṭikulyatā saṇṭhāti;

其心对于导致性结合的淫欲法，仍然会随顺、持续而无厌恶感；

veditabbametaṃ, bhikkhave, bhikkhunā

诸比丘！比丘应当这样了知：

‘abhāvitā me asubhasaññā, natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābalan’ti.

‘我的不净想没有修成，我（对比）前后并没有进步，我的修行没有获得力量！’

Itiha tattha sampajāno hoti.

确实如此！他在这里已正确了知。

Sace pana, bhikkhave, bhikkhuno asubhasaññāparicitena cetasā bahulaṃ viharato

➍ 又，诸比丘！如果比丘内心熟习不净想，并时常如此安住后，

methunadhammasamāpattiyā cittaṃ patilīyati patikuṭati pativattati,

其心对于导致性结合的淫欲法，会退缩、会厌离、会转离，

na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti;

而不会趋向它：或者保持舍心，或者安住于厌恶感；

veditabbametaṃ, bhikkhave, bhikkhunā

诸比丘！比丘应当这样了知：

‘subhāvitā me asubhasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābalan’ti.

‘我的不净想已善修成，我（对比）前后是有进步，我的修行已获得力量！’

Itiha tattha sampajāno hoti.

确实如此！他在这里已正确了知。

‘Asubhasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti,

诸比丘！不净想的修习，反复实践，有大果报，有大功德，能浸入不死［涅槃］，最终达到不死［涅槃］。

iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

所谓的这句话，就是缘于此而说的。

“‘Maraṇasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti,

【二】诸比丘！死想的修习，反复实践，有大果报，有大功德，能浸入不死［涅槃］，最终达到不死［涅槃］。

iti kho panetaṃ vuttaṃ kiñcetaṃ paṭicca vuttaṃ?

又，这样说是缘于什么而说的呢？

Maraṇasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato

➊ 诸比丘！内心熟习死想，并时常如此安住的比丘，

jīvitanikantiyā cittaṃ patilīyati patikuṭati pativattati,

其心对于生命的渴求，会退缩、会厌离、会转离，

na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti.

而不会趋向它：或者保持舍心，或者安住于厌恶感。

Seyyathāpi, bhikkhave, kukkuṭapattaṃ vā nhārudaddulaṃ vā aggimhi pakkhittaṃ

➋ 诸比丘！就像鸡毛或筋腱，投入火中时，

patilīyati patikuṭati pativattati, na sampasāriyati.

会收缩、卷曲、转离，而不会伸展开。

Evamevaṃ kho, bhikkhave, bhikkhuno maraṇasaññāparicitena cetasā bahulaṃ viharato

诸比丘！正是这样，内心熟习死想，并时常如此安住的比丘，

jīvitanikantiyā cittaṃ patilīyati patikuṭati pativattati,

其心对于生命的渴求，会退缩、会厌离、会转离，

na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti.

而不会趋向它：或者保持舍心，或者安住于厌恶感。

“Sace, bhikkhave, bhikkhuno maraṇasaññāparicitena cetasā bahulaṃ viharato

➌ 诸比丘！如果比丘内心熟习死想，并时常如此安住后，

jīvitanikantiyā cittaṃ anusandahati appaṭikulyatā saṇṭhāti;

其心对于生命的渴求，仍然会随顺、持续而无厌恶感；

veditabbametaṃ, bhikkhave, bhikkhunā

诸比丘！比丘应当这样了知：

‘abhāvitā me maraṇasaññā, natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābalan’ti.

‘我的死想没有修成，我（对比）前后并没有进步，我的修行没有获得力量！’

Itiha tattha sampajāno hoti.

确实如此！他在这里已正确了知。

Sace pana, bhikkhave, bhikkhuno maraṇasaññāparicitena cetasā bahulaṃ viharato

➍ 又，诸比丘！如果比丘内心熟习死想，并时常如此安住后，

jīvitanikantiyā cittaṃ patilīyati patikuṭati pativattati,

其心对于生命的渴求，会退缩、会厌离、会转离，

na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti;

而不会趋向它：或者保持舍心，或者安住于厌恶感；

veditabbametaṃ, bhikkhave, bhikkhunā

诸比丘！比丘应当这样了知：

‘subhāvitā me maraṇasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābalan’ti.

‘我的死想已善修成，我（对比）前后是有进步，我的修行已获得力量！’

Itiha tattha sampajāno hoti.

确实如此！他在这里已正确了知。

‘Maraṇasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti,

诸比丘！死想的修习，反复实践，有大果报，有大功德，能浸入不死［涅槃］，最终达到不死［涅槃］。

iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

所谓的这句话，就是缘于此而说的。

“‘Āhāre paṭikūlasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti,

【三】诸比丘！食厌离想的修习，反复实践，有大果报，有大功德，能浸入不死［涅槃］，最终达到不死［涅槃］。

iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ?

又，这样说是缘于什么而说的呢？

Āhāre paṭikūlasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato

➊ 诸比丘！内心熟习食厌离想，并时常如此安住的比丘，

rasataṇhāya cittaṃ patilīyati …pe…

其心对于味道的渴爱，会退缩、会厌离、会转离，

upekkhā vā pāṭikulyatā vā saṇṭhāti.

而不会趋向它：或者保持舍心，或者安住于厌恶感。

Seyyathāpi, bhikkhave, kukkuṭapattaṃ vā nhārudaddulaṃ vā aggimhi pakkhittaṃ

➋ 诸比丘！就像鸡毛或筋腱，投入火中时，

patilīyati patikuṭati pativattati, na sampasāriyati.

会收缩、卷曲、转离，而不会伸展开。

Evamevaṃ kho, bhikkhave, bhikkhuno āhāre paṭikūlasaññāparicitena cetasā bahulaṃ viharato

诸比丘！正是这样，内心熟习食厌离想，并时常如此安住的比丘，

rasataṇhāya cittaṃ patilīyati…pe…

其心对于味道的渴爱，会退缩、会厌离、会转离，

upekkhā vā pāṭikulyatā vā saṇṭhāti.

而不会趋向它：或者保持舍心，或者安住于厌恶感。

“Sace, bhikkhave, bhikkhuno āhāre paṭikūlasaññāparicitena cetasā bahulaṃ viharato

➌ 诸比丘！如果比丘内心熟习食厌离想，并时常如此安住后，

rasataṇhāya cittaṃ anusandahati appaṭikulyatā saṇṭhāti;

其心对于味道的渴爱，仍然会随顺、持续而无厌恶感；

veditabbametaṃ, bhikkhave, bhikkhunā

诸比丘！比丘应当这样了知：

‘abhāvitā me āhāre paṭikūlasaññā, natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābalan’ti.

‘我的食厌离想没有修成，我（对比）前后并没有进步，我的修行没有获得力量！’

Itiha tattha sampajāno hoti.

确实如此！他在这里已正确了知。

Sace pana, bhikkhave, bhikkhuno āhāre paṭikūlasaññāparicitena cetasā bahulaṃ viharato

➍ 又，诸比丘！如果比丘内心熟习食厌离想，并时常如此安住后，

rasataṇhāya cittaṃ patilīyati…pe…

其心对于味道的渴爱，会退缩、会厌离、会转离，

upekkhā vā pāṭikulyatā vā saṇṭhāti;

而不会趋向它：或者保持舍心，或者安住于厌恶感；

veditabbametaṃ, bhikkhave, bhikkhunā

诸比丘！比丘应当这样了知：

‘subhāvitā me āhāre paṭikūlasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābalan’ti.

‘我的食厌离想已善修成，我（对比）前后是有进步，我的修行已获得力量！’

Itiha tattha sampajāno hoti.

确实如此！他在这里已正确了知。

‘Āhāre paṭikūlasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti,

诸比丘！食厌离想的修习，反复实践，有大果报，有大功德，能浸入不死［涅槃］，最终达到不死［涅槃］。

iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

所谓的这句话，就是缘于此而说的。

“‘Sabbaloke anabhiratasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti kho panetaṃ vuttaṃ.

【四】诸比丘！一切世间不可乐想的修习，反复实践，有大果报，有大功德，能浸入不死［涅槃］，最终达到不死［涅槃］。

Kiñcetaṃ paṭicca vuttaṃ?

又，这样说是缘于什么而说的呢？

Sabbaloke anabhiratasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato

➊ 诸比丘！内心熟习一切世间不可乐想，并时常如此安住的比丘，

lokacitresu cittaṃ patilīyati…pe…

其心对于世间的种种诱惑，会退缩、会厌离、会转离；

而不会趋向它：或者保持舍心，或者安住于厌恶感。

seyyathāpi bhikkhave…pe…

➋ 诸比丘！就像鸡毛或筋腱，投入火中时，

patilīyati patikuṭati pativattati, na sampasāriyati.

会收缩、卷曲、转离，而不会伸展开。

Evamevaṃ kho, bhikkhave, bhikkhuno sabbaloke anabhiratasaññāparicitena cetasā bahulaṃ viharato

诸比丘！正是这样，内心熟习一切世间不可乐想，并时常如此安住的比丘，

lokacitresu cittaṃ patilīyati patikuṭati pativattati,

其心对于世间的种种诱惑，会退缩、会厌离、会转离，

na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti.

而不会趋向它：或者保持舍心，或者安住于厌恶感。

“Sace, bhikkhave, bhikkhuno sabbaloke anabhiratasaññāparicitena cetasā bahulaṃ viharato

➌ 诸比丘！如果比丘内心熟习一切世间不可乐想，并时常如此安住后，

lokacitresu cittaṃ anusandahati appaṭikulyatā saṇṭhāti;

其心对于世间的种种诱惑，仍然会随顺、持续而无厌恶感；

veditabbametaṃ, bhikkhave, bhikkhunā

诸比丘！比丘应当这样了知：

‘abhāvitā me sabbaloke anabhiratasaññā, natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābalan’ti.

‘我的一切世间不可乐想没有修成，我（对比）前后并没有进步，我的修行没有获得力量！’

Itiha tattha sampajāno hoti.

确实如此！他在这里已正确了知。

Sace pana, bhikkhave, bhikkhuno sabbaloke anabhiratasaññāparicitena cetasā bahulaṃ viharato

➍ 又，诸比丘！如果比丘内心熟习一切世间不可乐想，并时常如此安住后，

lokacitresu cittaṃ patilīyati…pe…

其心对于世间的种种诱惑，会退缩、会厌离、会转离，

upekkhā vā pāṭikulyatā vā saṇṭhāti;

而不会趋向它：或者保持舍心，或者安住于厌恶感；

veditabbametaṃ, bhikkhave, bhikkhunā

诸比丘！比丘应当这样了知：

‘subhāvitā me sabbaloke anabhiratasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābalan’ti.

‘我的一切世间不可乐想已善修成，我（对比）前后是有进步，我的修行已获得力量！’

Itiha tattha sampajāno hoti.

确实如此！他在这里已正确了知。

‘Sabbaloke anabhiratasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti,

诸比丘！一切世间不可乐想的修习，反复实践，有大果报，有大功德，能浸入不死［涅槃］，最终达到不死［涅槃］。

iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

所谓的这句话，就是缘于此而说的。

“‘Aniccasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti kho panetaṃ vuttaṃ.

【五】诸比丘！无常想的修习，反复实践，有大果报，有大功德，能浸入不死［涅槃］，最终达到不死［涅槃］。

Kiñcetaṃ paṭicca vuttaṃ?

又，这样说是缘于什么而说的呢？

Aniccasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato

➊ 诸比丘！内心熟习无常想，并时常如此安住的比丘，

lābhasakkārasiloke cittaṃ patilīyati…pe…

其心对于利养、恭敬、名声，会退缩、会厌离、会转离，

upekkhā vā pāṭikulyatā vā saṇṭhāti.

而不会趋向它：或者保持舍心，或者安住于厌恶感。

Seyyathāpi, bhikkhave, kukkuṭapattaṃ vā nhārudaddulaṃ vā aggimhi pakkhittaṃ

➋ 诸比丘！就像鸡毛或筋腱，投入火中时，

patilīyati patikuṭati pativattati na sampasāriyati.

会收缩、卷曲、转离，而不会伸展开。

Evamevaṃ kho, bhikkhave, bhikkhuno aniccasaññāparicitena cetasā bahulaṃ viharato

诸比丘！正是这样，内心熟习无常想，并时常如此安住的比丘，

lābhasakkārasiloke cittaṃ patilīyati…pe…

其心对于利养、恭敬、名声，会退缩、会厌离、会转离，

upekkhā vā pāṭikulyatā vā saṇṭhāti.

而不会趋向它：或者保持舍心，或者安住于厌恶感。

“Sace, bhikkhave, bhikkhuno aniccasaññāparicitena cetasā bahulaṃ viharato

➌ 诸比丘！如果比丘内心熟习无常想，并时常如此安住后，

lābhasakkārasiloke cittaṃ anusandahati appaṭikulyatā saṇṭhāti;

其心对于利养、恭敬、名声，仍然会随顺、持续而无厌恶感；

veditabbametaṃ, bhikkhave, bhikkhunā

诸比丘！比丘应当这样了知：

‘abhāvitā me aniccasaññā, natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābalan’ti.

‘我的无常想没有修成，我（对比）前后并没有进步，我的修行没有获得力量！’

Itiha tattha sampajāno hoti.

确实如此！他在这里已正确了知。

Sace pana, bhikkhave, bhikkhuno aniccasaññāparicitena cetasā bahulaṃ viharato

➍ 又，诸比丘！如果比丘内心熟习无常想，并时常如此安住后，

lābhasakkārasiloke cittaṃ patilīyati patikuṭati pativattati,

其心对于利养、恭敬、名声，会退缩、会厌离、会转离，

na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti;

而不会趋向它：或者保持舍心，或者安住于厌恶感；

veditabbametaṃ, bhikkhave, bhikkhunā

诸比丘！比丘应当这样了知：

‘subhāvitā me aniccasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābalan’ti.

‘我的无常想已善修成，我（对比）前后是有进步，我的修行已获得力量！’

Itiha tattha sampajāno hoti.

确实如此！他在这里已正确了知。

‘Aniccasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti,

诸比丘！无常想的修习，反复实践，有大果报，有大功德，能浸入不死［涅槃］，最终达到不死［涅槃］。

iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

所谓的这句话，就是缘于此而说的。

“‘Anicce dukkhasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti,

【六】诸比丘！无常者苦想的修习，反复实践，有大果报，有大功德，能浸入不死［涅槃］，最终达到不死［涅槃］。

iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?

又，这样说是缘于什么而说的呢？

Anicce dukkhasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato

➊ 诸比丘！内心熟习无常者苦想，并时常如此安住的比丘，

ālasye kosajje vissaṭṭhiye pamāde ananuyoge apaccavekkhaṇāya tibbā bhayasaññā paccupaṭṭhitā hoti,

（其心）对于：懒惰、懈怠、放纵、放逸、不努力、不内省的状态，会现前强烈的怖畏想，

seyyathāpi, bhikkhave, ukkhittāsike vadhake.

诸比丘！就像面对拔出剑的刽子手（，会现前强烈的怖畏想）。

“Sace, bhikkhave, bhikkhuno anicce dukkhasaññāparicitena cetasā bahulaṃ viharato

➋ 诸比丘！如果比丘内心熟习无常者苦想，并时常如此安住后，

ālasye kosajje vissaṭṭhiye pamāde ananuyoge apaccavekkhaṇāya tibbā bhayasaññā, na paccupaṭṭhitā hoti,

（其心）对于：懒惰、懈怠、放纵、放逸、不努力、不内省的状态，没有现前强烈的怖畏想，

seyyathāpi, bhikkhave, ukkhittāsike vadhake.

诸比丘！就像面对拔出剑的刽子手（，没有现前强烈的怖畏想）。

Veditabbametaṃ, bhikkhave, bhikkhunā

诸比丘！比丘应当这样了知：

‘abhāvitā me anicce dukkhasaññā, natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābalan’ti.

‘我的无常者苦想没有修成，我（对比）前后并没有进步，我的修行没有获得力量！’

Itiha tattha sampajāno hoti.

确实如此！他在这里已正确了知。

Sace pana, bhikkhave, bhikkhuno anicce dukkhasaññāparicitena cetasā bahulaṃ viharato

➌ 又，诸比丘！如果比丘内心熟习无常者苦想，并时常如此安住后，

ālasye kosajje vissaṭṭhiye pamāde ananuyoge apaccavekkhaṇāya tibbā bhayasaññā paccupaṭṭhitā hoti,

（其心）对于：懒惰、懈怠、放纵、放逸、不努力、不内省的状态，会现前强烈的怖畏想，

seyyathāpi, bhikkhave, ukkhittāsike vadhake.

诸比丘！就像面对拔出剑的刽子手（，会现前强烈的怖畏想）。

Veditabbametaṃ, bhikkhave, bhikkhunā

诸比丘！比丘应当这样了知：

‘subhāvitā me anicce dukkhasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābalan’ti.

‘我的无常者苦想已善修成，我（对比）前后是有进步，我的修行已获得力量！’

Itiha tattha sampajāno hoti.

确实如此！他在这里已正确了知。

‘Anicce dukkhasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti,

诸比丘！无常者苦想的修习，反复实践，有大果报，有大功德，能浸入不死［涅槃］，最终达到不死［涅槃］。

iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

所谓的这句话，就是缘于此而说的。

“‘Dukkhe anattasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti, iti kho panetaṃ vuttaṃ.

【七】诸比丘！苦者无我想的修习，反复实践，有大果报，有大功德，能浸入不死［涅槃］，最终达到不死［涅槃］。

Kiñcetaṃ paṭicca vuttaṃ?

又，这样说是缘于什么而说的呢？

Dukkhe anattasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṃ viharato

➊ 诸比丘！内心熟习苦者无我想，并时常如此安住的比丘，

imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu

（其心）对此有识之身以及外部的一切相，

ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti

‘我’‘我所’的慢会远离，

vidhāsamatikkantaṃ santaṃ suvimuttaṃ.

超越了［慢的］差别，寂静而善解脱。

“Sace, bhikkhave, bhikkhuno dukkhe anattasaññāparicitena cetasā bahulaṃ viharato

➋ 诸比丘！如果比丘内心熟习苦者无我想，并时常如此安住后，

imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu

（其心）对此有识之身以及外部的一切相，

na ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti

‘我’‘我所’的慢不会远离，

vidhāsamatikkantaṃ santaṃ suvimuttaṃ.

没有超越［慢的］差别，不寂静，未善解脱。

Veditabbametaṃ, bhikkhave, bhikkhunā

诸比丘！比丘应当这样了知：

‘abhāvitā me dukkhe anattasaññā, natthi me pubbenāparaṃ viseso, appattaṃ me bhāvanābalan’ti.

‘我的苦者无我想没有修成，我（对比）前后并没有进步，我的修行没有获得力量！’

Itiha tattha sampajāno hoti.

确实如此！他在这里已正确了知。

“Sace pana, bhikkhave, bhikkhuno dukkhe anattasaññāparicitena cetasā bahulaṃ viharato

➌ 又，诸比丘！如果比丘内心熟习苦者无我想，并时常如此安住后，

imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu

（其心）对此有识之身以及外部的一切相，

ahaṅkāramamaṅkāramānāpagataṃ mānasaṃ hoti

‘我’‘我所’的慢会远离，

vidhāsamatikkantaṃ santaṃ suvimuttaṃ.

超越了［慢的］差别，寂静而善解脱。

Veditabbametaṃ, bhikkhave, bhikkhunā

诸比丘！比丘应当这样了知：

‘subhāvitā me dukkhe anattasaññā, atthi me pubbenāparaṃ viseso, pattaṃ me bhāvanābalan’ti.

‘我的苦者无我想已善修成，我（对比）前后是有进步，我的修行已获得力量！’

Itiha tattha sampajāno hoti.

确实如此！他在这里已正确了知。

‘Dukkhe anattasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā’ti,

诸比丘！苦者无我想的修习，反复实践，有大果报，有大功德，能浸入不死［涅槃］，最终达到不死［涅槃］。

iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

所谓的这句话，就是缘于此而说的。

“Imā kho, bhikkhave, satta saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā”ti.

诸比丘！这七种想的修习，反复实践，有大果报，有大功德，能浸入不死［涅槃］，最终达到不死［涅槃］。”

Chaṭṭhaṃ.

七想之二经 ～大供牺牲品‧第六经终

～《增支部经典‧七集‧初五十经篇‧大供牺牲品‧Dutiyasaññāsutta 七想之二经》(AN 7.49)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2562.1.19 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 7.1-53)/1.5 Mahāyaññavagga 大供牺品 (AN 7.44-53)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.7 Methunasutta 性行为结合 (AN 7.50)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Methunasuttaṃ

性行为结合经

☆ 持戒且信心不坏 ➾

⑴ 不破碎（ Akhaṇḍehi 指“正见”）；

⑵ 无瑕疵（ Acchiddehi 指“正思维”）；

⑶ 无斑点（ Asabalehi 指“正语”）；

⑷ 无杂秽（ Akammāsehi 指“正业”）；

⑸ 解脱自在（ Bhujissehi 指“正命”）；

⑹ 智者赞叹（ Viññūpasatthehi 指“正精进”）；

⑺ 无执取（ Aparāmaṭṭhehi 指“正念”）；

⑻ 导向禅定（ Samādhisaṃvattanikehi 指“正定”）。

《长部经典‧大品‧第十六经‧大般涅槃经》开示（持戒且信心不坏）：

“成就圣者所喜爱的戒律，即：

‘⑴ 不破碎；⑵ 无瑕疵；⑶ 无斑点；⑷ 无杂秽；

⑸ 解脱自在；⑹ 智者赞叹；⑺ 无执取；⑻ 导向禅定。’”

☆ 七种性行为结合（脚镣） ➾

➊ 戒行破碎（男女双方结合）；

➋ 戒行瑕疵（男女双方嬉戏）；

➌ 戒行斑点（男女双方对视）；

➍ 戒行杂秽（男女双方听闻对方声音）；

➎ 心不解脱（男女双方忆念）；

➏ 智者不赞（享受五种妙欲）；

➐ 执取贪念（发愿往生天界等）。

50. Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami;

［一、说法缘起 ➥］

那时，生闻婆罗门来到世尊那里。

upasaṅkamitvā bhagavatā saddhiṃ sammodi.

到了之后，和世尊互相问候致意；

Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.

说完互相愉悦、值得记忆的话后，就在一旁坐下。

Ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca –

坐在一旁的生闻婆罗门，对世尊这样说道：

“bhavampi no gotamo brahmacārī paṭijānātī”ti?

“尊者乔达摩是否也宣称自己是修行清净梵行的人呢？”

“Yañhi taṃ, brāhmaṇa, sammā vadamāno vadeyya –

“确实是的，婆罗门！凡是正确说话的人，如果要说：

‘akhaṇḍaṃ acchiddaṃ asabalaṃ akammāsaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caratī’ti,

‘（他）修行着完整、无瑕、无斑、无秽、圆满、清净的梵行！’

mameva taṃ, brāhmaṇa, sammā vadamāno vadeyya –

婆罗门！对我这样正确说话的人，正应当说：

‘ahañhi, brāhmaṇa, akhaṇḍaṃ acchiddaṃ asabalaṃ akammāsaṃ paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carāmī’”ti.

‘婆罗门！我确实修行着完整、无瑕、无斑、无秽、圆满、清净的梵行！’”

“Kiṃ pana, bho gotama, brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampī”ti?

［二、七种性行为结合 ➥］

“然而，尊者乔达摩！梵行在什么情况下会破碎、有瑕疵、有斑点、有杂秽呢？”

“Idha, brāhmaṇa, ekacco samaṇo vā brāhmaṇo vā

﹙➊ 戒行破碎：男女双方结合 ☙﹚

“婆罗门！在这里，有某一类沙门或婆罗门——

sammā brahmacārī paṭijānamāno na heva kho mātugāmena saddhiṃ dvayaṃdvayasamāpattiṃ samāpajjati;

虽然宣称自己是如法修行梵行的人，实际上并不与女性发生性行为；

api ca kho mātugāmassa ucchādanaparimaddananhāpanasambāhanaṃ sādiyati.

但是呢，他却乐意接受女性为他涂油、按摩、沐浴、揉搓身体。

So taṃ assādeti [so tadassādeti (sī.)], taṃ nikāmeti, tena ca vittiṃ āpajjati.

他对此感到享受，对此产生欲求，并因此获得满足。

Idampi kho, brāhmaṇa, brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampi.

婆罗门！这也是梵行的破碎、瑕疵、斑点、杂秽。

Ayaṃ vuccati, brāhmaṇa, aparisuddhaṃ brahmacariyaṃ carati,

婆罗门！这被称为‘修行不清净的梵行’。

saṃyutto methunena saṃyogena na parimuccati

他被性行为的束缚所束缚，不能解脱，

jātiyā jarāya maraṇena [jarāmaraṇena (sī. syā.)] sokehi paridevehi dukkhehi domanassehi upāyāsehi,

不能从生、老、死、愁、悲、苦、忧、恼中解脱出来，

na parimuccati dukkhasmāti vadāmi.

我说，他不能从苦中解脱出来。

“Puna caparaṃ, brāhmaṇa, idhekacco samaṇo vā brāhmaṇo vā

﹙➋ 戒行瑕疵：男女双方嬉戏 ☙﹚

再者，婆罗门！在这里又有某一类沙门或婆罗门——

sammā brahmacārī paṭijānamāno na heva kho mātugāmena saddhiṃ dvayaṃdvayasamāpattiṃ samāpajjati,

虽然宣称自己是如法修行梵行的人，实际上并不与女性发生性行为；

napi mātugāmassa ucchādanaparimaddananhāpanasambāhanaṃ sādiyati;

也不乐意接受女性为他涂油、按摩、沐浴、揉搓身体；

api ca kho mātugāmena saddhiṃ sañjagghati saṃkīḷati saṃkelāyati…pe…

但是呢，他却与女性一起嬉笑、玩乐、调情……乃至……（他对此感到享受，对此产生欲求，并因此获得满足。婆罗门！这也是梵行的破碎、瑕疵、斑点、杂秽。婆罗门！这被称为‘修行不清净的梵行’，他被性行为的束缚所束缚，不能解脱，不能从生、老、死、愁、悲、苦、忧、恼中解脱出来，我说，他不能从苦中解脱出来。）

napi mātugāmena saddhiṃ sañjagghati saṃkīḷati saṃkelāyati;

﹙➌ 戒行斑点：男女双方对视 ☙﹚

虽然不与女性一起嬉笑、玩乐、调情；

api ca kho mātugāmassa cakkhunā cakkhuṃ upanijjhāyati pekkhati…pe…

但是呢，他却与女性用眼睛互相注视、凝视……乃至……（他对此感到享受，……不能从苦中解脱出来。）

napi mātugāmassa cakkhunā cakkhuṃ upanijjhāyati pekkhati;

﹙➍ 戒行杂秽：男女双方听闻对方声音 ☙﹚

虽然不与女性用眼睛互相注视、凝视；

api ca kho mātugāmassa saddaṃ suṇāti tirokuṭṭaṃ vā tiropākāraṃ vā hasantiyā vā bhaṇantiyā vā gāyantiyā vā rodantiyā vā…pe…

但是呢，他却在墙外或篱笆外，听女性欢笑、说话、歌唱或哭泣的声音……乃至……（他对此感到享受，……不能从苦中解脱出来。）

napi mātugāmassa saddaṃ suṇāti tirokuṭṭaṃ vā tiropākāraṃ vā hasantiyā vā bhaṇantiyā vā gāyantiyā vā rodantiyā vā;

﹙➎ 心不解脱：男女双方忆念 ☙﹚

虽然不在墙外或篱笆外听女性欢笑、说话、歌唱或哭泣的声音；

api ca kho yānissa tāni pubbe mātugāmena saddhiṃ hasitalapitakīḷitāni tāni anussarati…pe…

但是呢，他却回忆起以前和女性一起欢笑、交谈、玩乐的情景……乃至……（他对此感到享受，……不能从苦中解脱出来。）

napi yānissa tāni pubbe mātugāmena saddhiṃ hasitalapitakīḷitāni tāni anussarati;

﹙➏ 智者不赞：享受五种妙欲 ☙﹚

虽然不回忆以前和女性一起欢笑、交谈、玩乐的情景；

api ca kho passati gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgībhūtaṃ paricārayamānaṃ…pe…

但是呢，他却（羡慕地）看见家主或家主之子享受、具足、沉浸在五种感官欲乐中……乃至……（他对此感到享受，……不能从苦中解脱出来。）

napi passati gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgībhūtaṃ paricārayamānaṃ;

﹙➐ 执取贪念：发愿往生天界等 ☙﹚

虽然不（羡慕地）看见家主或家主之子享受、具足、沉浸在五种感官欲乐中；

api ca kho aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati

但是呢，他却为了投生到某个天界而修行梵行，

imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vāti.

心里想着：‘通过这个戒、或这个誓、或这个苦行、或这个梵行，我将成为天神或某个天界的众生。’

So taṃ assādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati.

他对此感到享受，对此产生欲求，并因此获得满足。

Idampi kho, brāhmaṇa, brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampi.

婆罗门！这也是梵行的破碎、瑕疵、斑点、杂秽。

Ayaṃ vuccati, brāhmaṇa, aparisuddhaṃ brahmacariyaṃ carati

婆罗门！这被称为‘修行不清净的梵行’。

saṃyutto methunena saṃyogena, na parimuccati

他被性行为的束缚所束缚，不能解脱，

jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi,

不能从生、老、死、愁、悲、苦、忧、恼中解脱出来，

na parimuccati dukkhasmāti vadāmi.

我说，他不能从苦中解脱出来。

“Yāvakīvañcāhaṃ, brāhmaṇa, imesaṃ sattannaṃ methunasaṃyogānaṃ aññataraññataramethunasaṃyogaṃ [aññataraṃ methunasaṃyogaṃ (sī. syā.)] attani appahīnaṃ samanupassiṃ,

［三、世尊自述 ➥］

而且，婆罗门！当我观察到自己尚未舍断这七种性行为束缚中的任何一种时，

neva tāvāhaṃ, brāhmaṇa,

那么，婆罗门！我就不（在包含以下众生的世界中）——

sadevake loke

⑴ 有天神的世界（包括忉利天及以上），

samārake

⑵ 有魔罗的世界，

sabrahmake

⑶ 有梵天的世界，

sassamaṇabrāhmaṇiyā

⑷ 有沙门，

⑸ 有婆罗门，

pajāya

⑹ 有人类（刹帝利、居士等），

sadevamanussāya

⑺ 有（四大天王天及以下的）天神，

⑻ 有非人（天龙八部等一切众生）的世界里；

anuttaraṃ sammāsambodhiṃ abhisambuddhoti paccaññāsiṃ [abhisambuddho paccaññāsiṃ (sī. syā.)].

宣称自己已经证得了无上正等正觉。

“Yato ca khohaṃ, brāhmaṇa, imesaṃ sattannaṃ methunasaṃyogānaṃ aññataraññataramethunasaṃyogaṃ attani appahīnaṃ na samanupassiṃ,

然而，婆罗门！直到我观察到自己没有任何一种这七种性行为束缚尚未舍断时；

athāhaṃ, brāhmaṇa,

那时，婆罗门！我才（在包含以下众生的世界中）——

sadevake loke

⑴ 有天神的世界（包括忉利天及以上），

samārake

⑵ 有魔罗的世界，

sabrahmake

⑶ 有梵天的世界，

sassamaṇabrāhmaṇiyā

⑷ 有沙门，

⑸ 有婆罗门，

pajāya

⑹ 有人类（刹帝利、居士等），

sadevamanussāya

⑺ 有（四大天王天及以下的）天神，

⑻ 有非人（天龙八部等一切众生）的世界里；

anuttaraṃ sammāsambodhiṃ abhisambuddhoti paccaññāsiṃ.

宣称自己已经证得了无上正等正觉。

‘Ñāṇañca pana me dassanaṃ udapādi, akuppā me vimutti [cetovimutti (sī. ka.)], ayamantimā jāti, natthi dāni punabbhavo’”ti.

并且，我的智和见生起了，我获得了不动摇的解脱（心解脱）：‘这是我最后一次出生，现在再也不会有后有（轮回）了。’”

Evaṃ vutte jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca –

［四、皈依三宝 ➥］

听了这话，生闻婆罗门对世尊这样说道：

“abhikkantaṃ, bho gotama;
abhikkantaṃ, bho gotama…pe…

[Abhikkantaṃ, bho gotama!

“太殊胜了！尊者乔达摩！太殊胜了！尊者乔达摩！

Seyyathāpi, bho gotama,

就像是，尊者乔达摩！

nikkujjitaṃ vā ukkujjeyya,

如同扶起摔倒的东西，

paṭicchannaṃ vā vivareyya,

如同揭开被覆盖的东西，

mūḷhassa vā maggaṃ ācikkheyya,

如同给迷路的人指明道路，

andhakāre vā telapajjotaṃ dhāreyya –

如同在黑暗中带来油灯——

‘cakkhumanto rūpāni dakkhantī’ti,

‘让有眼睛的人能够看见东西！’

evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito.

正是这样！尊者乔达摩用种种方式阐明了法。

Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.]

我现在皈依尊者乔达摩、皈依法、皈依比丘僧团！

upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.

愿尊者乔达摩接受我为优婆塞（男居士），从今天起，尽形寿皈依！”

Sattamaṃ.

性行为结合经 ～大供牺品‧第七经结束

～《增支部经典‧七集‧初五十经篇‧大供牺品‧Methunasutta 性行为结合经》(AN 7.50)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.1.17 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 7.1-53)/1.5 Mahāyaññavagga 大供牺品 (AN 7.44-53)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.8 Saṃyogasutta 解脱束缚的法门 (AN 7.51)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Saṃyogasuttaṃ

解脱束缚的法门经

51. “Saṃyogavisaṃyogaṃ vo, bhikkhave, dhammapariyāyaṃ desessāmi.

［一、说法缘起 ➥］

“诸位比丘！我将为你们开示‘结合束缚与解脱束缚的法门’。

Taṃ suṇātha…pe…

[Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –]

你们要仔细听，好好思量！我这就说。”

那些比丘回答世尊：

“是的，尊者。”

［二、结合与束缚 ➥］

世尊说道：

katamo ca so, bhikkhave, saṃyogo visaṃyogo dhammapariyāyo?

“诸位比丘！什么叫做‘结合束缚与解脱束缚的法门’呢？

“Itthī, bhikkhave, ajjhattaṃ itthindriyaṃ manasi karoti –

﹙➊ 女性的结合束缚 ☙﹚

诸位比丘！女性在内心里思虑女性的特征：

itthikuttaṃ itthākappaṃ itthividhaṃ itthicchandaṃ itthissaraṃ itthālaṅkāraṃ.

女性的姿态、女性的容貌、女性的特性、女性的欲求、女性的声音、女性的饰品。

Sā tattha rajjati tatrābhiramati.

她对此染着，于此中寻求欢乐。

Sā tattha rattā tatrābhiratā bahiddhā purisindriyaṃ manasi karoti –

当她对此染着、于此中寻求欢乐后；便向外思虑男性的特征：

purisakuttaṃ purisākappaṃ purisavidhaṃ purisacchandaṃ purisassaraṃ purisālaṅkāraṃ.

男性的姿态、男性的容貌、男性的特性、男性的欲求、男性的声音、男性的饰品。

Sā tattha rajjati tatrābhiramati.

她对此染着，于此中寻求欢乐。

Sā tattha rattā tatrābhiratā bahiddhā saṃyogaṃ ākaṅkhati.

当她对此染着、于此中寻求欢乐后；便向外希望（与男性）结合。

Yañcassā saṃyogapaccayā uppajjati sukhaṃ somanassaṃ tañca ākaṅkhati.

并且，她希望（这种）由结合而产生的快乐和喜悦一再发生。

Itthatte, bhikkhave, abhiratā sattā purisesu saṃyogaṃ gatā.

诸位比丘！被女性特质的快乐所吸引和执着的有情众生，就与男性形成了束缚。

Evaṃ kho, bhikkhave, itthī itthattaṃ nātivattati.

诸位比丘！这样，女性就无法超越女性的特质。

“Puriso, bhikkhave, ajjhattaṃ purisindriyaṃ manasi karoti –

﹙➋ 男性的结合束缚 ☙﹚

诸位比丘！男性在内心里思虑男性的特征：

purisakuttaṃ purisākappaṃ purisavidhaṃ purisacchandaṃ purisassaraṃ purisālaṅkāraṃ.

男性的姿态、男性的容貌、男性的特性、男性的欲求、男性的声音、男性的饰品。

So tattha rajjati tatrābhiramati.

他对此染着，于此中寻求欢乐。

So tattha ratto tatrābhirato bahiddhā itthindriyaṃ manasi karoti –

当他对此染着、于此中寻求欢乐后；便向外思虑女性的特征：

itthikuttaṃ itthākappaṃ itthividhaṃ itthicchandaṃ itthissaraṃ itthālaṅkāraṃ.

女性的姿态、女性的容貌、女性的特性、女性的欲求、女性的声音、女性的饰品。

So tattha rajjati tatrābhiramati.

他对此染着，于此中寻求欢乐。

So tattha ratto tatrābhirato bahiddhā saṃyogaṃ ākaṅkhati.

当他对此染着、于此中寻求欢乐后；便向外希望（与女性）结合。

Yañcassa saṃyogapaccayā uppajjati sukhaṃ somanassaṃ tañca ākaṅkhati.

并且，他希望（这种）由结合而产生的快乐和喜悦一再发生。

Purisatte, bhikkhave, abhiratā sattā itthīsu saṃyogaṃ gatā.

诸位比丘！被男性特质的快乐所吸引和执着的有情众生，就与女性形成了束缚。

Evaṃ kho, bhikkhave, puriso purisattaṃ nātivattati.

诸位比丘！这样，男性就无法超越男性的特质。

Evaṃ kho, bhikkhave, saṃyogo hoti.

诸位比丘！这就是所谓的‘结合束缚’。

“Kathañca, bhikkhave, visaṃyogo hoti?

［三、解脱束缚的法门 ➥］

﹙➌ 女性的解脱束缚 ☙﹚

那么，诸位比丘！怎样是解脱束缚呢？

Itthī, bhikkhave, ajjhattaṃ itthindriyaṃ na manasi karoti –

诸位比丘！女性在内心里不思虑女性的特征：

itthikuttaṃ itthākappaṃ itthividhaṃ itthicchandaṃ itthissaraṃ itthālaṅkāraṃ.

女性的姿态、女性的容貌、女性的特性、女性的欲求、女性的声音、女性的饰品。

Sā tattha na rajjati, sā tatra nābhiramati.

她对此不染着，她不于此中寻求欢乐。

Sā tattha arattā tatra anabhiratā bahiddhā purisindriyaṃ na manasi karoti –

当她对此不染着、不于此中寻求欢乐后；便向外不思虑男性的特征：

purisakuttaṃ purisākappaṃ purisavidhaṃ purisacchandaṃ purisassaraṃ purisālaṅkāraṃ.

男性的姿态、男性的容貌、男性的特性、男性的欲求、男性的声音、男性的饰品。

Sā tattha na rajjati, tatra nābhiramati.

她对此不染着，不于此中寻求欢乐。

Sā tattha arattā tatra anabhiratā bahiddhā saṃyogaṃ nākaṅkhati.

当她对此不染着、不于此中寻求欢乐后；便向外不希望（与男性）结合。

Yañcassā saṃyogapaccayā uppajjati sukhaṃ somanassaṃ tañca nākaṅkhati.

并且，她不希望（这种）由结合而产生的快乐和喜悦一再发生。

Itthatte, bhikkhave, anabhiratā sattā purisesu visaṃyogaṃ gatā.

诸位比丘！不被女性特质的快乐所吸引和执着的有情众生，就与男性成就了解脱束缚。

Evaṃ kho, bhikkhave, itthī itthattaṃ ativattati.

诸位比丘！这样，女性就已超越了女性的特质。

“Puriso, bhikkhave, ajjhattaṃ purisindriyaṃ na manasi karoti –

﹙➍ 男性的解脱束缚 ☙﹚

诸位比丘！男性在内心里不思虑男性的特征：

purisakuttaṃ purisākappaṃ purisavidhaṃ purisacchandaṃ purisassaraṃ purisālaṅkāraṃ.

男性的姿态、男性的容貌、男性的特性、男性的欲求、男性的声音、男性的饰品。

So tattha na rajjati, so tatra nābhiramati.

他对此不染着，他不于此中寻求欢乐。

So tattha aratto tatra anabhirato bahiddhā itthindriyaṃ na manasi karoti –

当他对此不染着、不于此中寻求欢乐后；便向外不思虑女性的特征：

itthikuttaṃ itthākappaṃ itthividhaṃ itthicchandaṃ itthissaraṃ itthālaṅkāraṃ.

女性的姿态、女性的容貌、女性的特性、女性的欲求、女性的声音、女性的饰品。

So tattha na rajjati, tatra nābhiramati.

他对此不染着，不于此中寻求欢乐。

So tattha aratto tatra anabhirato bahiddhā saṃyogaṃ nākaṅkhati.

当他对此不染着、不于此中寻求欢乐后；便向外不希望（与女性）结合。

Yañcassa saṃyogapaccayā uppajjati sukhaṃ somanassaṃ tañca nākaṅkhati.

并且，他不希望（这种）由结合而产生的快乐和喜悦一再发生。

Purisatte, bhikkhave, anabhiratā sattā itthīsu visaṃyogaṃ gatā.

诸位比丘！不被男性特质的快乐所吸引和执着的有情众生，就与女性成就了解脱束缚。

Evaṃ kho, bhikkhave, puriso purisattaṃ ativattati.

诸位比丘！这样，男性就已超越了男性的特质。

Evaṃ kho, bhikkhave, visaṃyogo hoti.

诸位比丘！这就是所谓的‘解脱束缚’。

Ayaṃ kho, bhikkhave, saṃyogo visaṃyogo dhammapariyāyo”ti.

诸位比丘！这就是‘结合束缚与解脱束缚的法门’。”

Aṭṭhamaṃ.

解脱束缚的法门经 ～大供牺品‧第八经结束

～《增支部经典‧七集‧初五十经篇‧大供牺品‧Saṃyogasutta 解脱束缚的法门经》(AN 7.51)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 7.1-53)/1.5 Mahāyaññavagga 大供牺品 (AN 7.44-53)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.9 Dānamahapphalasutta 布施的大果报 (AN 7.52)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Dānamahapphalasuttaṃ

52. Ekaṃ samayaṃ bhagavā campāyaṃ viharati gaggarāya pokkharaṇiyā tīre. Atha kho sambahulā campeyyakā upāsakā yena āyasmā sāriputto tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ sāriputtaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho campeyyakā upāsakā āyasmantaṃ sāriputtaṃ etadavocuṃ – “cirassutā no, bhante [bhante sāriputta (sī.)], bhagavato sammukhā dhammīkathā. Sādhu mayaṃ, bhante, labheyyāma bhagavato sammukhā dhammiṃ kathaṃ [bhagavato santikā dhammiṃ kathaṃ (sī.), bhagavato dhammiṃ kathaṃ (syā.)] savanāyā”ti. “Tenahāvuso, tadahuposathe āgaccheyyātha, appeva nāma labheyyātha bhagavato sammukhā [bhagavato santike (syā.)] dhammiṃ kathaṃ savanāyā”ti. “Evaṃ, bhante”ti kho campeyyakā upāsakā āyasmato sāriputtassa paṭissutvā uṭṭhāyāsanā āyasmantaṃ sāriputtaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu.

Atha kho campeyyakā upāsakā tadahuposathe yenāyasmā sāriputto tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ sāriputtaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Atha kho āyasmā sāriputto tehi campeyyakehi upāsakehi saddhiṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca –

“Siyā nu kho, bhante, idhekaccassa tādisaṃyeva dānaṃ dinnaṃ na mahapphalaṃ hoti na mahānisaṃsaṃ; siyā pana, bhante, idhekaccassa tādisaṃyeva dānaṃ dinnaṃ mahapphalaṃ hoti mahānisaṃsan”ti? “Siyā, sāriputta, idhekaccassa tādisaṃyeva dānaṃ dinnaṃ na mahapphalaṃ hoti na mahānisaṃsaṃ; siyā pana, sāriputta, idhekaccassa tādisaṃyeva dānaṃ dinnaṃ mahapphalaṃ hoti mahānisaṃsan”ti. “Ko nu kho, bhante, hetu ko paccayo yena midhekaccassa tādisaṃyeva dānaṃ dinnaṃ na mahapphalaṃ hoti na mahānisaṃsaṃ; ko nu kho, bhante, hetu ko paccayo yena midhekaccassa tādisaṃyeva dānaṃ dinnaṃ mahapphalaṃ hoti mahānisaṃsan”ti?

“Idha, sāriputta, ekacco sāpekho [sāpekkho (syā.)] dānaṃ deti, patibaddhacitto [patibandhacitto (ka.)] dānaṃ deti, sannidhipekho dānaṃ deti, ‘imaṃ pecca paribhuñjissāmī’ti dānaṃ deti. So taṃ dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. Taṃ kiṃ maññasi, sāriputta, dadeyya idhekacco evarūpaṃ dānan”ti? “Evaṃ, bhante”.

“Tatra, sāriputta, yvāyaṃ sāpekho dānaṃ deti, patibaddhacitto dānaṃ deti, sannidhipekho dānaṃ deti, ‘imaṃ pecca paribhuñjissāmī’ti dānaṃ deti. So taṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjati. So taṃ kammaṃ khepetvā taṃ iddhiṃ taṃ yasaṃ taṃ ādhipaccaṃ āgāmī hoti āgantā itthattaṃ.

“Idha pana, sāriputta, ekacco na heva kho sāpekho dānaṃ deti, na patibaddhacitto dānaṃ deti, na sannidhipekho dānaṃ deti, na ‘imaṃ pecca paribhuñjissāmī’ti dānaṃ deti; api ca kho ‘sāhu dānan’ti dānaṃ deti…pe… napi ‘sāhu dānan’ti dānaṃ deti; api ca kho ‘dinnapubbaṃ katapubbaṃ pitupitāmahehi na arahāmi porāṇaṃ kulavaṃsaṃ hāpetun’ti dānaṃ deti…pe… napi ‘dinnapubbaṃ katapubbaṃ pitupitāmahehi na arahāmi porāṇaṃ kulavaṃsaṃ hāpetun’ti dānaṃ deti; api ca kho ‘ahaṃ pacāmi, ime na pacanti, nārahāmi pacanto apacantānaṃ dānaṃ adātun’ti dānaṃ deti…pe… napi ‘ahaṃ pacāmi, ime na pacanti, nārahāmi pacanto apacantānaṃ dānaṃ adātun’ti dānaṃ deti; api ca kho ‘yathā tesaṃ pubbakānaṃ isīnaṃ tāni mahāyaññāni ahesuṃ, seyyathidaṃ – aṭṭhakassa vāmakassa vāmadevassa vessāmittassa yamadaggino aṅgīrasassa bhāradvājassa vāseṭṭhassa kassapassa bhaguno, evaṃ me ayaṃ dānasaṃvibhāgo bhavissatī’ti dānaṃ deti…pe… napi ‘yathā tesaṃ pubbakānaṃ isīnaṃ tāni mahāyaññāni ahesuṃ, seyyathidaṃ – aṭṭhakassa vāmakassa vāmadevassa vessāmittassa yamadaggino aṅgīrasassa bhāradvājassa vāseṭṭhassa kassapassa bhaguno, evaṃ me ayaṃ dānasaṃvibhāgo bhavissatī’ti dānaṃ deti; api ca kho ‘imaṃ me dānaṃ dadato cittaṃ pasīdati, attamanatā somanassaṃ upajāyatī’ti dānaṃ deti…pe… napi ‘imaṃ me dānaṃ dadato cittaṃ pasīdati, attamanatā somanassaṃ upajāyatī’ti dānaṃ deti; api ca kho cittālaṅkāracittaparikkhāraṃ dānaṃ deti. So taṃ dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. Taṃ kiṃ maññasi, sāriputta, dadeyya idhekacco evarūpaṃ dānan”ti? “Evaṃ, bhante”.

“Tatra, sāriputta, yvāyaṃ na heva [naheva kho (sī. syā.)] sāpekho dānaṃ deti; na patibaddhacitto dānaṃ deti; na sannidhipekho dānaṃ deti; na ‘imaṃ pecca paribhuñjissāmī’ti dānaṃ deti; napi ‘sāhu dānan’ti dānaṃ deti; napi ‘dinnapubbaṃ katapubbaṃ pitupitāmahehi na arahāmi porāṇaṃ kulavaṃsaṃ hāpetun’ti dānaṃ deti; napi ‘ahaṃ pacāmi, ime na pacanti, nārahāmi pacanto apacantānaṃ dānaṃ adātun’ti dānaṃ deti; napi ‘yathā tesaṃ pubbakānaṃ isīnaṃ tāni mahāyaññāni ahesuṃ, seyyathidaṃ – aṭṭhakassa vāmakassa vāmadevassa vessāmittassa yamadaggino aṅgīrasassa bhāradvājassa vāseṭṭhassa kassapassa bhaguno, evaṃ me ayaṃ dānasaṃvibhāgo bhavissatī’ti dānaṃ deti; napi ‘imaṃ me dānaṃ dadato cittaṃ pasīdati, attamanatā somanassaṃ upajāyatī’ti dānaṃ deti; api ca kho cittālaṅkāracittaparikkhāraṃ dānaṃ deti. So taṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā brahmakāyikānaṃ devānaṃ sahabyataṃ upapajjati. So taṃ kammaṃ khepetvā taṃ iddhiṃ taṃ yasaṃ taṃ ādhipaccaṃ anāgāmī hoti anāgantā itthattaṃ. Ayaṃ kho, sāriputta, hetu ayaṃ paccayo yena midhekaccassa tādisaṃyeva dānaṃ dinnaṃ na mahapphalaṃ hoti na mahānisaṃsaṃ. Ayaṃ pana, sāriputta, hetu ayaṃ paccayo yena midhekaccassa tādisaṃyeva dānaṃ dinnaṃ mahapphalaṃ hoti mahānisaṃsan”ti. Navamaṃ.

☸---------------------------------------------------------------------

布施的大果报

一 有一次，世尊住在瞻波城伽伽罗池塘边。那时，许多瞻波城的优婆塞来到具寿舍利弗那里，

到了之后，向具寿舍利弗问候行礼，然后在一旁坐下。坐在一旁的那些瞻波城优婆塞对具寿舍利弗

这样说：“尊者！我们很久没有在世尊面前亲自听闻佛法了。尊者！我们希望能有机会在世尊面前听闻

佛法就好了！”“好的！那么，各位贤友！在这个布萨日（斋日）你们过来吧，也许你们就能在世尊面前听到佛法了。”

那些瞻波城的优婆塞从座位上站起来，回答具寿舍利弗说：“好的，尊者。”然后向具寿舍利弗问候行礼，

右绕后离去。那时，那些瞻波城的优婆塞，在那个布萨日来到具寿舍利弗那里，到了之后，

向具寿舍利弗问候行礼，然后站在一旁。那时，具寿舍利弗和瞻波城的优婆塞们一起去到世尊那里，

到了之后，向世尊问候行礼，然后在一旁坐下。坐在一旁的具寿舍利弗对世尊说：

二 “尊者！有没有可能，在这里某人做了同样的布施，却没有得到大果报、大利益呢？又，尊者！有没有可能，在这里某人

做了同样的布施，却能得到大果报、大利益呢？”

“舍利弗！有这种情况，在这里某人做了同样的布施，却没有得到大果报、大利益。又，舍利弗！也有这种情况，在这里某人

做了同样的布施，却能得到大果报、大利益。”

三 “尊者！是什么原因、什么条件，使得在这里某人做了同样的布施，却没有得到大果报、大利益呢？又，尊者！

是什么原因、什么条件，使得在这里某人做了同样的布施，却能得到大果报、大利益呢？”

“舍利弗！在这里，某人布施时带着期待回报的心、心有所牵挂地布施、期望积存福报地布施、想着‘我来世可以享用这个’而布施。

他将食物、饮料、衣服、车乘、花鬘、香、涂香、床、住所、灯具等物品布施给沙门或婆罗门。舍利弗！你认为怎样？在这里会有人做这样的布施吗？”

“是的，尊者。”

“舍利弗！在这些人中，那个带着期待回报的心布施、心有所牵挂地布施、期望积存福报地布施、想着‘我来世可以享用这个’而布施的人，

他做了这样的布施之后，身体坏灭、死亡之后，投生为四大天王的同伴。当他那一世的业、神通、名望、权势享尽之后，

他还会再回到这个欲界来。

四 舍利弗！又，在这里，某人不带着期待回报的心布施、不心有所牵挂地布施、不期望积存福报地布施、不想着‘我来世可以享用这个’而布施；

而是想着‘布施是好事’而布施……乃至……也不是想着‘布施是好事’而布施；而是想着‘这是祖先以前就布施、以前就做的，我不应该中断往昔的家族传统’而布施……

也不是想着‘这是祖先以前就布施、以前就做的，我不应该中断往昔的家族传统’而布施；而是想着‘我做饭，他们不做饭，我做饭的人不布施给不做饭的人是不应该的’而布施……

也不是想着‘我做饭，他们不做饭，我做饭的人不布施给不做饭的人是不应该的’而布施；而是想着‘就像古代那些仙人——阿吒摩、婆莫迦、婆摩提婆、

毗奢蜜多罗、阎摩德agni、鸯耆罗、婆罗堕、婆私吒、迦叶、婆利古——举行大祭祀那样，愿我的这次分享布施也能像他们那样’而布施……

也不是想着‘就像古代那些仙人……举行大祭祀那样，愿我的这次分享布施也能像他们那样’而布施；而是想着‘我做这个布施时，内心感到喜悦、满足、快乐’而布施……

也不是想着‘我做这个布施时，内心感到喜悦、满足、快乐’而布施；而是为了心的庄严、心的装饰而布施。

他将食物、饮料、衣服、车乘、花鬘、香、涂香、床、住所、灯具等物品布施给沙门或婆罗门。舍利弗！你认为怎样？在这里会有人做这样的布施吗？”

“是的，尊者。”

“舍利弗！在这些人中，那个不带着期待回报的心布施、不心有所牵挂地布施、不期望积存福报地布施、不想着‘我来世可以享用这个’而布施；

也不是想着‘布施是好事’而布施；也不是想着‘这是祖先以前就布施、以前就做的，我不应该中断往昔的家族传统’而布施；也不是想着‘我做饭，他们不做饭，我做饭的人不布施给不做饭的人是不应该的’而布施；

也不是想着‘就像古代那些仙人……举行大祭祀那样，愿我的这次分享布施也能像他们那样’而布施；也不是想着‘我做这个布施时，内心感到喜悦、满足、快乐’而布施；

而是为了心的庄严、心的装饰而布施的人，他做了这样的布施之后，身体坏灭、死亡之后，投生为梵众天的同伴。

当他那一世的业、神通、名望、权势享尽之后，他成为不还者，不再回到这个欲界来。

舍利弗！这就是原因，这就是条件，使得在这里某人做了同样的布施，却没有大果报、大利益。

舍利弗！而这，就是原因，这就是条件，使得在这里某人做了同样的布施，却有大果报、大利益。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2566.6.4 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 7.1-53)/1.5 Mahāyaññavagga 大供牺品 (AN 7.44-53)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.10 Nandamātāsutta 难陀母优婆夷经 (AN 7.53)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Nandamātāsuttaṃ

难陀母优婆夷经

第一章 ✫ 读诵经典

53. Evaṃ me sutaṃ –

我这样听闻：

ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca mahāmoggallāno dakkhiṇāgirismiṃ cārikaṃ caranti mahatā bhikkhusaṅghena saddhiṃ.

有一次，具寿舍利弗和具寿大目犍连，与庞大的比丘僧团一起游方，正行脚到（德干高原的）南山地区。

Tena kho pana samayena veḷukaṇḍakī [veḷukaṇḍakī (syā.) a. ni. 6.37; 2.134; saṃ. ni. 2.173 passitabbaṃ] nandamātā upāsikā rattiyā paccūsasamayaṃ paccuṭṭhāya pārāyanaṃ [cūḷani. pārāyanavagga, vatthugāthā] sarena bhāsati.

那时，吠琉涧陀村的难陀母优婆夷，在天快亮的时候起身，朗声读诵《经集》中的<彼岸道品>。

第二章 ✫ 多闻天王前来

Tena kho pana samayena vessavaṇo mahārājā uttarāya disāya dakkhiṇaṃ disaṃ gacchati kenacideva karaṇīyena.

也就在那时，多闻天王（毗沙门天王）因为有某件事情，正从北方前往南方。

Assosi kho vessavaṇo mahārājā nandamātāya upāsikāya pārāyanaṃ sarena bhāsantiyā, sutvā kathāpariyosānaṃ āgamayamāno aṭṭhāsi.

多闻天王听到了难陀母优婆夷朗声读诵<彼岸道品>，听到后，就停下来站着，等待她读诵结束。

Atha kho nandamātā upāsikā pārāyanaṃ sarena bhāsitvā tuṇhī ahosi.

之后，难陀母优婆夷读诵完<彼岸道品>后，安静了下来。

Atha kho vessavaṇo mahārājā nandamātāya upāsikāya kathāpariyosānaṃ viditvā abbhānumodi –

那时，多闻天王知道难陀母优婆夷读诵结束了，非常欢喜地赞叹道：

“sādhu bhagini, sādhu bhaginī”ti!

“善哉，姐妹！善哉，姐妹！”

“Ko paneso, bhadramukhā”ti?

“贤友！您是哪位呀？”

“Ahaṃ te, bhagini, bhātā vessavaṇo, mahārājā”ti.

“姐妹！我是你的兄弟，多闻天王。” (注：bhātā 直译为兄弟，在此处可能是一种亲切的称呼)

“Sādhu, bhadramukha, tena hi yo me ayaṃ dhammapariyāyo bhaṇito idaṃ te hotu ātitheyyan”ti.

“善哉，贤友！那么，我刚才读诵的这个法门，就算是我招待您的礼物吧。”

“Sādhu, bhagini, etañceva me hotu ātitheyyaṃ.

“善哉，姐妹！这确实是给我的礼物。

Sveva [sve ca (sī.)] sāriputtamoggallānappamukho bhikkhusaṅgho akatapātarāso veḷukaṇḍakaṃ āgamissati,

明天，以舍利弗和目犍连为首的比丘僧团，在早餐前将会来到吠琉涧陀村；

tañca bhikkhusaṅghaṃ parivisitvā mama dakkhiṇaṃ ādiseyyāsi.

你供养那个比丘僧团之后，请将功德回向给我。

Etañceva [evañca (sī. syā.), etañca (?)] me bhavissati ātitheyyan”ti.

那也将是给我的礼物。”

第三章 ✫ 供养僧团

Atha kho nandamātā upāsikā tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpesi.

那时，难陀母优婆夷在那一夜过后，在自己的住所准备了精美的嚼食（如水果点心等）和啖食（如主食）。

Atha kho sāriputtamoggallānappamukho bhikkhusaṅgho akatapātarāso yena veḷukaṇḍako tadavasari.

之后，以舍利弗和目犍连为首的比丘僧团，在早餐前去往了吠琉涧陀村。

Atha kho nandamātā upāsikā aññataraṃ purisaṃ āmantesi –

于是，难陀母优婆夷对一个男子说道：

“ehi tvaṃ, ambho purisa, ārāmaṃ gantvā bhikkhusaṅghassa kālaṃ ārocehi –

“喂，男子！你到寺院去，告诉比丘僧团（吃饭的）时间到了：

‘kālo, bhante, ayyāya nandamātuyā nivesane niṭṭhitaṃ bhattan’”ti.

‘尊者们，时间到了！女主人难陀母的住所已经准备好食物了。’”

“Evaṃ, ayye”ti

“是的，女主人！”

kho so puriso nandamātāya upāsikāya paṭissutvā ārāmaṃ gantvā bhikkhusaṅghassa kālaṃ ārocesi –

那个男子回答了难陀母优婆夷后，去到寺院，向比丘僧团告知时间：

“kālo, bhante, ayyāya nandamātuyā nivesane niṭṭhitaṃ bhattan”ti.

“尊者们，时间到了！女主人难陀母的住所已经准备好食物了。”

Atha kho sāriputtamoggallānappamukho bhikkhusaṅgho pubbaṇhasamayaṃ

那时，以舍利弗和目犍连为首的比丘僧团在上午时分，

nivāsetvā pattacīvaramādāya yena nandamātāya upāsikāya nivesanaṃ tenupasaṅkami;

穿好下衣，拿着钵和衣，前往难陀母优婆夷的住所；

upasaṅkamitvā paññatte āsane nisīdi.

到了之后，在铺设好的座位上坐下。

Atha kho nandamātā upāsikā sāriputtamoggallānappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.

于是，难陀母优婆夷亲手用精美的嚼食和啖食供养以舍利弗和目犍连为首的比丘僧团，使他们都得到满足。

第四章 ✫ 七种稀有之法

Atha kho nandamātā upāsikā āyasmantaṃ sāriputtaṃ bhuttāviṃ onītapattapāṇiṃ ekamantaṃ nisīdi.

然后，难陀母优婆夷在具寿舍利弗吃完饭、手已离开钵之后，坐在一旁；

Ekamantaṃ nisinnaṃ kho nandamātaraṃ upāsikaṃ āyasmā sāriputto etadavoca –

具寿舍利弗对坐在一旁的难陀母优婆夷这样问道：

“ko pana te, nandamāte, bhikkhusaṅghassa abbhāgamanaṃ ārocesī”ti?

“那么，难陀母！是谁告诉你比丘僧团要来的呢？”

第一节 ❦ 与天神交谈

“Idhāhaṃ, bhante, rattiyā paccūsasamayaṃ paccuṭṭhāya pārāyanaṃ sarena bhāsitvā tuṇhī ahosiṃ.

（难陀母优婆夷说：）“尊者！是这样的，我在天快亮的时候起身，朗声读诵完<彼岸道品>后，安静了下来。

Atha kho, bhante, vessavaṇo mahārājā mama kathāpariyosānaṃ viditvā abbhānumodi –

那时，尊者！多闻天王知道我读诵结束了，非常欢喜地赞叹道：

‘sādhu, bhagini, sādhu, bhaginī’ti!

‘善哉，姐妹！善哉，姐妹！’

‘Ko paneso, bhadramukhā’ti?

‘贤友！您是哪位呀？’

‘Ahaṃ te, bhagini, bhātā vessavaṇo, mahārājā’ti.

‘姐妹！我是你的兄弟，多闻天王。’

‘Sādhu, bhadramukha, tena hi yo me ayaṃ dhammapariyāyo bhaṇito idaṃ te hotu ātitheyyan’ti.

‘善哉，贤友！那么，我刚才读诵的这个法门，就算是我招待您的礼物吧。’

‘Sādhu, bhagini, etañceva me hotu ātitheyyaṃ.

‘善哉，姐妹！这确实是给我的礼物。

Sveva sāriputtamoggallānappamukho bhikkhusaṅgho akatapātarāso veḷukaṇḍakaṃ āgamissati,

明天，以舍利弗和目犍连为首的比丘僧团，在早餐前将会来到吠琉涧陀村；

tañca bhikkhusaṅghaṃ parivisitvā mama dakkhiṇaṃ ādiseyyāsi.

你供养那个比丘僧团之后，请将功德回向给我。

Etañceva [etañca (sī.), evañca (syā.)] me bhavissati ātitheyyan’ti.

那也将是给我的礼物。’

Yadidaṃ [yamidaṃ (ma. ni. 1.363)], bhante, dāne [puññaṃ hi taṃ (sī.), puññaṃ puññamahitaṃ (syā.), puññaṃ vā puññamahaṃ vā (pī.), puññaṃ vā puññamahī vā (ka.)] puññañca puññamahī ca

尊者！这次布施的所有圆满福德和功德，

taṃ [puññaṃ hi taṃ (sī.), puññaṃ puññamahitaṃ (syā.), puññaṃ vā puññamahaṃ vā (pī.), puññaṃ vā puññamahī vā (ka.)] vessavaṇassa mahārājassa sukhāya hotū”ti.

愿都回向给多闻天王，愿他安乐幸福。”

“Acchariyaṃ, nandamāte, abbhutaṃ, nandamāte!

“太稀有了，难陀母！太不可思议了，难陀母！

Yatra hi nāma vessavaṇena mahārājena

实在难以想象！你竟然能和名为多闻天王、

evaṃmahiddhikena evaṃmahesakkhena devaputtena sammukhā sallapissasī”ti.

有如此大神通、如此大威力、如此大影响力的天子当面交谈。”

“Na kho me, bhante, eseva acchariyo abbhuto dhammo.

“尊者！这对我来说，并非唯一稀有、不可思议的事情；

Atthi me aññopi acchariyo abbhuto dhammo.

对我来说，还有其他更稀有、不可思议的事情。

第二节 ❦ 面对儿子遭遇不幸时

Idha me, bhante, nando nāma ekaputtako piyo manāpo.

尊者！我有一个独子，名叫难陀，是我所疼爱、喜欢的。

Taṃ rājāno kismiñcideva

国王们因为某个缘由，

pakaraṇe okassa

在住所把他抓走，

pasayha jīvitā voropesuṃ.

用暴力夺去了他的生命。

Tasmiṃ kho panāhaṃ, bhante, dārake gahite vā gayhamāne vā

可是，尊者！当我的儿子被抓时、或正被抓时；

vadhe vā vajjhamāne vā

或已被杀时、或正被杀时；

hate vā haññamāne vā nābhijānāmi cittassa aññathattan”ti.

或已被伤害时、或正被伤害时，我完全没有察觉到自己的心有任何变化（忧伤、 distraught等）。”

“Acchariyaṃ, nandamāte, abbhutaṃ nandamāte!

“太稀有了，难陀母！太不可思议了，难陀母！

Yatra hi nāma cittuppādampi [cittuppādamattampi (syā.)] parisodhessasī”ti.

实在难以想象！你竟然能够如此净化你的心念！” (注：parisodhessasi - 你已净化/将净化。指她能保持心的清净、不受干扰)

“Na kho me, bhante, eseva acchariyo abbhuto dhammo.

“尊者！这对我来说，并非唯一稀有、不可思议的事情；

Atthi me aññopi acchariyo abbhuto dhammo.

对我来说，还有其他更稀有、不可思议的事情。

第三节 ❦ 面对丈夫转生夜叉时

Idha me, bhante, sāmiko kālaṅkato aññataraṃ yakkhayoniṃ upapanno.

尊者！我的丈夫去世后，投生到了某个夜叉的境界里。

So me teneva purimena attabhāvena uddassesi.

他以他前世的人形样貌显现在我面前。

Na kho panāhaṃ, bhante, abhijānāmi tatonidānaṃ cittassa aññathattan”ti.

然而，尊者！我完全没有察觉到因为这个原因而使自己的心有任何变化。”

“Acchariyaṃ, nandamāte, abbhutaṃ, nandamāte!

“太稀有了，难陀母！太不可思议了，难陀母！

Yatra hi nāma cittuppādampi parisodhessasī”ti.

实在难以想象！你竟然能够如此净化你的心念！”

“Na kho me, bhante, eseva acchariyo abbhuto dhammo.

“尊者！这对我来说，并非唯一稀有、不可思议的事情；

Atthi me aññopi acchariyo abbhuto dhammo.

对我来说，还有其他更稀有、不可思议的事情。

第四节 ❦ 夫妻关系清净

Yatohaṃ, bhante, sāmikassa daharasseva daharā ānītā

尊者！自从我很年轻的时候就嫁给我的丈夫以来；

nābhijānāmi sāmikaṃ manasāpi aticaritā [aticarituṃ (syā.), aticārittaṃ (ka.)], kuto pana kāyenā”ti!

我完全不曾有过哪怕是在心里对丈夫不忠的行为，更不用说身体上的行为了！”

“Acchariyaṃ, nandamāte, abbhutaṃ, nandamāte!

“太稀有了，难陀母！太不可思议了，难陀母！

Yatra hi nāma cittuppādampi parisodhessasī”ti.

实在难以想象！你竟然能够如此净化你的心念！”

“Na kho me, bhante, eseva acchariyo abbhuto dhammo.

“尊者！这对我来说，并非唯一稀有、不可思议的事情；

Atthi me aññopi acchariyo abbhuto dhammo.

对我来说，还有其他更稀有、不可思议的事情。

第五节 ❦ 受持五戒清净

Yadāhaṃ, bhante, upāsikā paṭidesitā

尊者！自从我宣誓成为优婆夷以来，

nābhijānāmi kiñci sikkhāpadaṃ sañcicca vītikkamitā”ti.

我完全不曾有过任何故意违犯学处（戒律）的行为。”

“Acchariyaṃ, nandamāte, abbhutaṃ, nandamāte”ti!

“太稀有了，难陀母！太不可思议了，难陀母！”

“Na kho me, bhante, eseva acchariyo abbhuto dhammo.

“尊者！这对我来说，并非唯一稀有、不可思议的事情；

Atthi me aññopi acchariyo abbhuto dhammo.

对我来说，还有其他更稀有、不可思议的事情。

第六节 ❦ 证入四禅

Idhāhaṃ, bhante, yāvadeva [yāvadeva (sī. syā.) saṃ. ni. 2.152 pāḷi ca aṭṭhakathāṭīkā ca passitabbā] ākaṅkhāmi

⑴ 尊者！在这里，只要我愿意——

vivicceva kāmehi vivicca akusalehi dhammehi

就能够远离各种（感官）欲乐、远离各种不善法，

savitakkaṃ savicāraṃ

带着寻（思维的初始活动）、带着伺（思维的持续活动），

vivekajaṃ pītisukhaṃ

体验由远离而产生的喜和乐；

paṭhamaṃ jhānaṃ upasampajja viharāmi.

我进入并安住于初禅。

Vitakkavicārānaṃ vūpasamā

⑵ 由于寻和伺的平息，

ajjhattaṃ sampasādanaṃ

内心变得非常宁静、明晰，

cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ

心意达到专一，没有寻，没有伺，

vivekajaṃ [samādhijaṃ] pītisukhaṃ

体验由定力而产生的喜和乐；

dutiyaṃ jhānaṃ upasampajja viharāmi.

我进入并安住于二禅。

Pītiyā ca virāgā upekkhikā ca viharāmi

⑶ 由于离喜贪，我安住于舍（平静的心态），

satā ca sampajānā sukhañca kāye paṭisaṃvedemi,

保持正念和正知，身体感受到乐；

yaṃ taṃ ariyā ācikkhanti –

这正是圣者们所描述的：

‘upekkhako satimā sukhavihārī’ti

‘安住于舍、具念、乐住’的状态，

tatiyaṃ jhānaṃ upasampajja viharāmi.

我进入并安住于三禅。

Sukhassa ca pahānā dukkhassa ca pahānā pubbeva

⑷ 由于舍断了乐受，舍断了苦受，并且先前

somanassadomanassānaṃ atthaṅgamā

的喜悦和忧愁都已经消失，

adukkhamasukhaṃ upekkhāsatipārisuddhiṃ

我体验到不苦不乐、由舍而来的念的清净；

catutthaṃ jhānaṃ upasampajja viharāmī”ti.

我进入并安住于四禅。”

“Acchariyaṃ, nandamāte, abbhutaṃ, nandamāte”ti!

“太稀有了，难陀母！太不可思议了，难陀母！”

“Na kho me, bhante, eseva acchariyo abbhuto dhammo.

“尊者！这对我来说，并非唯一稀有、不可思议的事情；

Atthi me aññopi acchariyo abbhuto dhammo.

对我来说，还有其他更稀有、不可思议的事情。

第七节 ❦ 断五下分结

Yānimāni, bhante, bhagavatā desitāni pañcorambhāgiyāni saṃyojanāni

尊者！对于世尊所开示的这五种下分结（束缚欲界众生的烦恼），

nāhaṃ tesaṃ kiñci attani appahīnaṃ samanupassāmī”ti.

我在自己身上，完全看不到有任何一种尚未断除。” (注：这意味着她是阿那含/不还果圣者)

“Acchariyaṃ, nandamāte, abbhutaṃ, nandamāte”ti!

“太稀有了，难陀母！太不可思议了，难陀母！”

第五章 ✫ 赞叹欢喜

Atha kho āyasmā sāriputto nandamātaraṃ upāsikaṃ dhammiyā kathāya sandassetvā

然后，具寿舍利弗对难陀母优婆夷开示法要，

samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmīti.

鼓励她、激发她、使她欢喜，然后从座位上起身离去。

Dasamaṃ.

难陀母优婆夷经 ～大供牺品‧第十经结束

～《增支部经典‧七集‧初五十经篇‧大供牺品‧Nandamātāsutta 难陀母优婆夷经》(AN 7.53)

Mahāyaññavaggo pañcamo.

大供牺品 ～初五十经篇‧第五品结束

Tassuddānaṃ –

此品（十经）摄颂曰：

Ṭhiti ca parikkhāraṃ dve,

（一）七识住、（二）七定资粮、

aggī saññā ca dve parā;

（三）火之一、（四）火之二、

（五）七想之一、（六）七想之二、

Methunā saṃyogo dānaṃ,

（七）性行为结合、（八）解脱束缚的法门、

（九）布施的大果报、

nandamātena te dasāti.

（十）难陀母优婆夷。

Paṭhamapaṇṇāsakaṃ samattaṃ.

初五十经篇 ～七集‧第一篇结束

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 7.54-1132)/2.1 Abyākatavagga 无记品 (AN 7.54-64)”

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【经名】 2.1.1 Abyākatasutta 无记 (AN 7.54)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Abyākatavaggo

1. Abyākatasuttaṃ

54. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “ko nu kho, bhante, hetu ko paccayo yena sutavato ariyasāvakassa vicikicchā nuppajjati abyākatavatthūsū”ti?

“Diṭṭhinirodhā kho, bhikkhu, sutavato ariyasāvakassa vicikicchā nuppajjati abyākatavatthūsu. ‘Hoti tathāgato paraṃ maraṇā’ti kho, bhikkhu, diṭṭhigatametaṃ; ‘na hoti tathāgato paraṃ maraṇā’ti kho, bhikkhu, diṭṭhigatametaṃ; ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti kho, bhikkhu, diṭṭhigatametaṃ; ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti kho, bhikkhu, diṭṭhigatametaṃ. Assutavā, bhikkhu, puthujjano diṭṭhiṃ nappajānāti, diṭṭhisamudayaṃ nappajānāti, diṭṭhinirodhaṃ nappajānāti, diṭṭhinirodhagāminiṃ paṭipadaṃ nappajānāti. Tassa sā diṭṭhi pavaḍḍhati, so na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccati dukkhasmāti vadāmi.

“Sutavā ca kho, bhikkhu, ariyasāvako diṭṭhiṃ pajānāti, diṭṭhisamudayaṃ pajānāti, diṭṭhinirodhaṃ pajānāti, diṭṭhinirodhagāminiṃ paṭipadaṃ pajānāti. Tassa sā diṭṭhi nirujjhati, so parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimuccati dukkhasmāti vadāmi. Evaṃ jānaṃ kho, bhikkhu, sutavā ariyasāvako evaṃ passaṃ ‘hoti tathāgato paraṃ maraṇā’tipi na byākaroti; ‘na hoti tathāgato paraṃ maraṇā’tipi na byākaroti; ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’tipi na byākaroti; ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipi na byākaroti. Evaṃ jānaṃ kho, bhikkhu, sutavā ariyasāvako evaṃ passaṃ evaṃ abyākaraṇadhammo hoti abyākatavatthūsu. Evaṃ jānaṃ kho, bhikkhu, sutavā ariyasāvako evaṃ passaṃ na chambhati, na kampati, na vedhati, na santāsaṃ āpajjati abyākatavatthūsu.

“‘Hoti tathāgato paraṃ maraṇā’ti kho, bhikkhu, taṇhāgatametaṃ…pe… saññāgatametaṃ …pe… maññitametaṃ…pe… papañcitametaṃ…pe… upādānagatametaṃ…pe… ‘hoti tathāgato paraṃ maraṇā’ti kho, bhikkhu, vippaṭisāro eso; ‘na hoti tathāgato paraṃ maraṇā’ti kho, bhikkhu, vippaṭisāro eso; ‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti kho, bhikkhu, vippaṭisāro eso; ‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti kho, bhikkhu, vippaṭisāro eso. Assutavā, bhikkhu, puthujjano vippaṭisāraṃ nappajānāti, vippaṭisārasamudayaṃ nappajānāti, vippaṭisāranirodhaṃ nappajānāti, vippaṭisāranirodhagāminiṃ paṭipadaṃ nappajānāti. Tassa so vippaṭisāro pavaḍḍhati, so na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccati dukkhasmāti vadāmi.

“Sutavā ca kho, bhikkhu, ariyasāvako vippaṭisāraṃ pajānāti, vippaṭisārasamudayaṃ pajānāti, vippaṭisāranirodhaṃ pajānāti, vippaṭisāranirodhagāminiṃ paṭipadaṃ pajānāti. Tassa so vippaṭisāro nirujjhati, so parimuccati jātiyā…pe… dukkhasmāti vadāmi. Evaṃ jānaṃ kho, bhikkhu, sutavā ariyasāvako evaṃ passaṃ ‘hoti tathāgato paraṃ maraṇā’tipi na byākaroti…pe… ‘neva hoti na na hoti tathāgato paraṃ maraṇā’tipi na byākaroti. Evaṃ jānaṃ kho, bhikkhu, sutavā ariyasāvako evaṃ passaṃ evaṃ abyākaraṇadhammo hoti abyākatavatthūsu. Evaṃ jānaṃ kho, bhikkhu, sutavā ariyasāvako evaṃ passaṃ na chambhati, na kampati, na vedhati, na santāsaṃ āpajjati abyākatavatthūsu. Ayaṃ kho, bhikkhu, hetu ayaṃ paccayo yena sutavato ariyasāvakassa vicikicchā nuppajjati abyākatavatthūsū”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第六 无记品

无记

一 那时，有一位比丘来到世尊那里，到了之后，问候世尊，坐在一边。坐在一边的比丘对世尊说：“大德！是什么原因、什么缘由，使得多闻的圣弟子对于无记之事（不置可否的问题）不生疑惑呢？”

二 “比丘！多闻的圣弟子，因为对这些不被解说的事情的［邪］见已经熄灭，所以不生疑惑。‘如来死后存在’，比丘！这是邪见；比丘！‘如来死后不存在’，这是邪见；比丘！‘如来死后既存在又不存在’，这是邪见；比丘！‘如来死后既非存在也非不存在’，这是邪见。比丘！没有听闻过法义的凡夫不了知［邪］见、不了知［邪］见的集起、不了知［邪］见的熄灭、不了知导向［邪］见熄灭的道路，他的［邪］见增长，我说他不能解脱生、老、死、愁、悲、苦、忧、恼，不能解脱苦。

还有，比丘！多闻的圣弟子了知［邪］见、了知［邪］见的集起、了知［邪］见的熄灭、了知导向［邪］见熄灭的道路，他的［邪］见熄灭，我说他能够解脱生、老、死、愁、悲、苦、忧、恼，解脱苦。比丘！这样了知、这样看见的多闻圣弟子，不说‘如来死后存在’，也不说‘如来死后不存在’，也不说‘如来死后既存在又不存在’，也不说‘如来死后既非存在也非不存在’。比丘！这样了知、这样看见的多闻圣弟子，对于这些无记之事，持守不作解说的法则。比丘！这样了知、这样看见的多闻圣弟子，对于无记之事不害怕、不动摇、不震颤、不生畏惧。

‘如来死后存在’，比丘！这是源于渴爱…（省略）…源于想…（省略）…源于思量…（省略）…源于戏论…（省略）…源于执取…（省略）…比丘！‘如来死后存在’，这是追悔；‘如来死后不存在’，比丘！这是追悔；‘如来死后既存在又不存在’，比丘！这是追悔；‘如来死后既非存在也非不存在’，比丘！这是追悔。比丘！没有听闻过法义的凡夫，不了知追悔，不了知追悔的集起，不了知追悔的熄灭，不了知导向追悔熄灭的道路。我说他的追悔不熄灭，他不能解脱生、老、死、愁、悲、苦、忧、恼，不能解脱苦。

还有，比丘！多闻的圣弟子了知追悔，了知追悔的集起，了知追悔的熄灭，了知导向追悔熄灭的道路，我说他的追悔熄灭，他能够解脱生…（省略）…解脱苦。比丘！这样了知、这样看见的多闻圣弟子，不说‘如来死后存在’…（省略）…也不说‘如来死后既非存在也非不存在’。比丘！这样了知、这样看见的多闻圣弟子，对于这些无记之事，持守不作解说的法则。比丘！这样了知、这样看见的多闻圣弟子，对于无记之事不害怕、不动摇、不震颤、不生畏惧。

比丘！依据这个原因、这个缘由，多闻的圣弟子对于无记之事不生疑惑。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.5.15 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 7.54-1132)/2.1 Abyākatavagga 无记品 (AN 7.54-64)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.2 Purisagatisutta 七种人趣经 (AN 7.55)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Purisagatisuttaṃ

七种人趣经

☆ 佛陀并不否认“中般涅槃”的“中有阶段”（往生的瞬间过程） ➾ 本经以敲打加热之铁钵为例说明“时间是无法被切割的！”详细解说“中般涅槃”之“中有阶段”的三种情况。其中，并无像南传〈伪〉论《阿毗达摩》所谓：“生至色界的寿命的一半即证得涅槃”之情况。（可见，南传佛教是故意在迴避“中有阶段”存在的事实！）如果，没有正确翻译或认真阅读《巴利佛经》谁会知道呢？

☆ 五不还（五种不还果） Pañca-anāgāmi ➾

㈠ 中般涅槃（中间般涅槃 Antarā-parinibbāyin ）

如铁屑发生、跳扬已而消失──

三果圣者，阿那含之最高者，未结生色界，即证入涅槃；

㈡ 生般涅槃（ Upahacca-parinibbāyin ）

如铁屑发生、跳扬已，触地而消灭──

三果圣者，阿那含，初结生色界，即证入涅槃；

㈢ 无行般涅槃（ Asasaṅkhāra-parinibbāyin ）

如小草堆或薪柴之堆尽，无材料而消灭──

三果圣者，阿那含，初结生色界后，很短时间，即证入涅槃；

㈣ 有行般涅槃（ Sasaṅkhāra-parinibbāyin ）

如广大草堆或薪柴之堆尽，无材料而消灭──

三果圣者，阿那含，初结生色界后，经长时间，才证入涅槃；

㈤ 上流至色究竟（阿迦腻吒天 Uddhaṃsoto akaniṭṭhagāmī ）

烧草原，烧森林已，无材料而消灭──

三果圣者，阿那含，初结生色界后，花长时间，上流至色究竟天，才证入涅槃。

～《增支部经典‧七集‧五十经篇之二‧无记品‧Purisagatisutta 七种人趣经》(AN 7.55)

55. “Satta ca [satta (sī.), satta ca kho (ka.)], bhikkhave, purisagatiyo desessāmi anupādā ca parinibbānaṃ [parinibbāṇaṃ (sī.)]. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti.

“诸比丘！我将开示‘七种人趣’与‘无取着般涅槃者’，你们仔细听，好好思惟！我将要说了。”

“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.

那些比丘回答世尊：“是的，大德！”

Bhagavā etadavoca – “katamā ca, bhikkhave, satta purisagatiyo?

世尊这样说：“诸比丘！什么是‘七种人趣’呢？

“Idha, bhikkhave, bhikkhu evaṃ paṭipanno hoti – ‘no cassa no ca me siyā, na bhavissati na me bhavissati, yadatthi yaṃ bhūtaṃ taṃ pajahāmī’ti upekkhaṃ paṭilabhati.

➊ 诸比丘！在此，有比丘获得舍（觉支），这样修行：‘没有我，也没有我的；将不会有，也不会有我的；凡是存在的、已生成的，我都舍弃。’他获得了舍。

So bhave na rajjati, sambhave na rajjati, atthuttari padaṃ santaṃ sammappaññāya passati.

他不贪着于‘有’（存在），不贪着于‘生有’（再生），并且，以正慧观察寂静的最胜句义。

☆ 此处所说的‘最胜句义’是指：应该熟记佛陀所说的‘法义语句’，以作为智慧修行、禅思观察的主题。

Tañca khvassa padaṃ na sabbena sabbaṃ sacchikataṃ hoti, tassa na sabbena sabbaṃ mānānusayo pahīno hoti, na sabbena sabbaṃ bhavarāgānusayo pahīno hoti, na sabbena sabbaṃ avijjānusayo pahīno hoti.

然而，他对那句义并非完全证悟，他的‘慢随眠’并非完全断除，‘有贪随眠’并非完全断除，‘无明随眠’并非完全断除。

So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti.

他因五下分结的灭尽，成为‘中般涅槃者’（三果，阿那含中的最高者，在尚未结生到色界时，就证入涅槃）。

Seyyathāpi, bhikkhave, divasaṃsantatte [divasasantatte (sī. syā.) ma. ni. 2.154] ayokapāle haññamāne papaṭikā nibbattitvā nibbāyeyya.

诸比丘！譬如敲打被日晒加热的铁锅时，火星溅起便熄灭。

Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti – ‘no cassa no ca me siyā, na bhavissati na me bhavissati, yadatthi yaṃ bhūtaṃ taṃ pajahāmī’ti upekkhaṃ paṭilabhati.

同样地，诸比丘！在此，有比丘获得舍（觉支），这样修行：‘没有我，也没有我的；将不会有，也不会有我的；凡是存在的、已生成的，我都舍弃。’他获得了舍。

So bhave na rajjati, sambhave na rajjati, atthuttari padaṃ santaṃ sammappaññāya passati.

他不贪着于‘有’，不贪着于‘生有’，并且，以正慧观察寂静的最胜句义。

Tañca khvassa padaṃ na sabbena sabbaṃ sacchikataṃ hoti, tassa na sabbena sabbaṃ mānānusayo pahīno hoti, na sabbena sabbaṃ bhavarāgānusayo pahīno hoti, na sabbena sabbaṃ avijjānusayo pahīno hoti.

然而，他对那句义并非完全证悟，他的‘慢随眠’并非完全断除，‘有贪随眠’并非完全断除，‘无明随眠’并非完全断除。

So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti.

他因五下分结的灭尽，成为‘中般涅槃者’。

“Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti – ‘no cassa no ca me siyā, na bhavissati na me bhavissati, yadatthi yaṃ bhūtaṃ taṃ pajahāmī’ti upekkhaṃ paṭilabhati.

➋ 再者，诸比丘！在此，有比丘获得舍（觉支），这样修行：‘没有我，也没有我的；将不会有，也不会有我的；凡是存在的、已生成的，我都舍弃。’他获得了舍。

So bhave na rajjati, sambhave na rajjati, atthuttari padaṃ santaṃ sammappaññāya passati.

他不贪着于‘有’，不贪着于‘生有’，并且，以正慧观察寂静的最胜句义。

Tañca khvassa padaṃ na sabbena sabbaṃ sacchikataṃ hoti, tassa na sabbena sabbaṃ mānānusayo pahīno hoti, na sabbena sabbaṃ bhavarāgānusayo pahīno hoti, na sabbena sabbaṃ avijjānusayo pahīno hoti.

然而，他对那句义并非完全证悟，他的‘慢随眠’并非完全断除，‘有贪随眠’并非完全断除，‘无明随眠’并非完全断除。

So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti.

他因五下分结的灭尽，成为‘中般涅槃者’（三果，阿那含中的第二种，在尚未结生到色界、处于中有阶段时，就证入涅槃）。

Seyyathāpi, bhikkhave, divasaṃsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā nibbāyeyya.

诸比丘！譬如敲打被日晒加热的铁锅时，火星溅起、飞扬起来便熄灭。

Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa no ca me siyā…pe…

同样地，诸比丘！有比丘这样修行：‘没有我，也没有我的...’（省略）...

so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti.

他因五下分结的灭尽，成为‘中般涅槃者’。

“Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa no ca me siyā…pe…

➌ 再者，诸比丘！有比丘这样修行：‘没有我，也没有我的...’（省略）...

so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti.

他因五下分结的灭尽，成为‘中般涅槃者’（三果，阿那含中的第三种，在尚未结生到色界、中有阶段之后，就证入涅槃）。

Seyyathāpi, bhikkhave, divasaṃsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā anupahacca talaṃ nibbāyeyya.

诸比丘！譬如敲打被日晒加热的铁锅时，火星溅起、飞扬起来，在没有撞击到地面之前就熄灭。

Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa no ca me siyā…pe…

同样地，诸比丘！有比丘这样修行：‘没有我，也没有我的...’（省略）...

so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti.

他因五下分结的灭尽，成为‘中般涅槃者’。

“Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa no ca me siyā…pe…

➍ 再者，诸比丘！有比丘这样修行：‘没有我，也没有我的...’（省略）...

so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā upahaccaparinibbāyī hoti.

他因五下分结的灭尽，成为‘生般涅槃者’（三果，阿那含，刚结生到色界，就证入涅槃）。

Seyyathāpi, bhikkhave, divasaṃsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā upahacca talaṃ nibbāyeyya.

诸比丘！譬如敲打被日晒加热的铁锅时，火星溅起、飞扬起来，撞击到地面便熄灭。

Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa no ca me siyā…pe…

同样地，诸比丘！有比丘这样修行：‘没有我，也没有我的...’（省略）...

so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā upahaccaparinibbāyī hoti.

他因五下分结的灭尽，成为‘生般涅槃者’。

“Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa no ca me siyā…pe…

➎ 再者，诸比丘！有比丘这样修行：‘没有我，也没有我的...’（省略）...

so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā asaṅkhāraparinibbāyī hoti.

他因五下分结的灭尽，成为‘无行般涅槃者’（三果，阿那含，刚结生到色界后，不经努力，就证入涅槃）。

Seyyathāpi, bhikkhave, divasaṃsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā paritte tiṇapuñje vā kaṭṭhapuñje vā nipateyya.

诸比丘！譬如敲打被日晒加热的铁锅时，火星溅起、飞扬起来，落到小草堆或小木柴堆上。

Sā tattha aggimpi janeyya, dhūmampi janeyya, aggimpi janetvā dhūmampi janetvā tameva parittaṃ tiṇapuñjaṃ vā kaṭṭhapuñjaṃ vā pariyādiyitvā anāhārā nibbāyeyya.

它在那里能生起火焰，也能生起烟；生起火焰、生起烟之后，把那小草堆或小木柴堆烧尽，因为没有燃料而熄灭。

Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa no ca me siyā…pe…

同样地，诸比丘！有比丘这样修行：‘没有我，也没有我的...’（省略）...

so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā asaṅkhāraparinibbāyī hoti.

他因五下分结的灭尽，成为‘无行般涅槃者’。

“Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa no ca me siyā…pe…

➏ 再者，诸比丘！有比丘这样修行：‘没有我，也没有我的...’（省略）...

so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā sasaṅkhāraparinibbāyī hoti.

他因五下分结的灭尽，成为‘有行般涅槃者’（三果，阿那含，刚结生到色界后，经过努力，才证入涅槃）。

Seyyathāpi, bhikkhave, divasaṃsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā vipule tiṇapuñje vā kaṭṭhapuñje vā nipateyya.

诸比丘！譬如敲打被日晒加热的铁锅时，火星溅起、飞扬起来，落到大草堆或大木柴堆上。

Sā tattha aggimpi janeyya, dhūmampi janeyya, aggimpi janetvā dhūmampi janetvā tameva vipulaṃ tiṇapuñjaṃ vā kaṭṭhapuñjaṃ vā pariyādiyitvā anāhārā nibbāyeyya.

它在那里能生起火焰，也能生起烟；生起火焰、生起烟之后，把那大草堆或大木柴堆烧尽，因为没有燃料而熄灭。

Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa no ca me siyā…pe…

同样地，诸比丘！有比丘这样修行：‘没有我，也没有我的...’（省略）...

so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā sasaṅkhāraparinibbāyī hoti.

他因五下分结的灭尽，成为‘有行般涅槃者’。

“Idha pana, bhikkhave, bhikkhu evaṃ paṭipanno hoti – ‘no cassa no ca me siyā, na bhavissati na me bhavissati, yadatthi yaṃ bhūtaṃ taṃ pajahāmī’ti upekkhaṃ paṭilabhati.

➐ 再者，诸比丘！在此，有比丘获得舍（觉支），这样修行：‘没有我，也没有我的；将不会有，也不会有我的；凡是存在的、已生成的，我都舍弃。’

So bhave na rajjati, sambhave na rajjati, atthuttari padaṃ santaṃ sammapaññāya passati.

他不贪着于‘有’，不贪着于‘生有’，并且，以正慧观察寂静的最胜句义。

Tañca khvassa padaṃ na sabbena sabbaṃ sacchikataṃ hoti, tassa na sabbena sabbaṃ mānānusayo pahīno hoti, na sabbena sabbaṃ bhavarāgānusayo pahīno hoti, na sabbena sabbaṃ avijjānusayo pahīno hoti.

然而，他对那句义并非完全证悟，他的‘慢随眠’并非完全断除，‘有贪随眠’并非完全断除，‘无明随眠’并非完全断除。

So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā uddhaṃsoto hoti akaniṭṭhagāmī.

他因五下分结的灭尽，成为‘上流至色究竟天者’（三果，阿那含，结生色界后，花费长时间，向上流转至色究竟天，才证入涅槃）。

Seyyathāpi, bhikkhave, divasaṃsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā mahante tiṇapuñje vā kaṭṭhapuñje vā nipateyya.

诸比丘！譬如敲打被日晒加热的铁锅时，火星溅起、飞扬起来，落到很大的草堆或木柴堆上。

Sā tattha aggimpi janeyya, dhūmampi janeyya, aggimpi janetvā dhūmampi janetvā tameva mahantaṃ tiṇapuñjaṃ vā kaṭṭhapuñjaṃ vā pariyādiyitvā gacchampi daheyya [ḍaheyya (aññattha)], dāyampi daheyya, gacchampi dahitvā dāyampi dahitvā

它在那里能生起火焰，也能生起烟；生起火焰、生起烟之后，把那很大的草堆或木柴堆烧尽，并且烧及灌木丛，烧及树林；烧了灌木丛、烧了树林之后，

haritantaṃ vā pathantaṃ vā [panthantaṃ vā (sī.) syāmapotthake idaṃ na dissati] selantaṃ vā udakantaṃ vā ramaṇīyaṃ vā bhūmibhāgaṃ āgamma anāhārā nibbāyeyya.

来到绿地的边缘、或道路的边缘、或岩石的边缘、或水域的边缘、或来到一块怡人的空地，因为没有燃料而熄灭。

Evamevaṃ kho, bhikkhave, bhikkhu evaṃ paṭipanno hoti – no cassa no ca me siyā…pe…

同样地，诸比丘！有比丘这样修行：‘没有我，也没有我的...’（省略）...

so pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā uddhaṃsoto hoti akaniṭṭhagāmī.

他因五下分结的灭尽，成为‘上流至色究竟天者’。

Imā kho, bhikkhave, satta purisagatiyo.

诸比丘！这些就是‘七种人趣’。

“Katamañca, bhikkhave, anupādāparinibbānaṃ?

➑ 诸比丘！再者，什么是‘无取着般涅槃者’呢？

Idha, bhikkhave, bhikkhu evaṃ paṭipanno hoti – ‘no cassa no ca me siyā, na bhavissati na me bhavissati, yadatthi yaṃ bhūtaṃ taṃ pajahāmī’ti upekkhaṃ paṭilabhati.

诸比丘！在此，有比丘获得舍（觉支），这样修行：‘没有我，也没有我的；将不会有，也不会有我的；凡是存在的、已生成的，我都舍弃。’他获得了舍。

So bhave na rajjati, sambhave na rajjati, atthuttari padaṃ santaṃ sammappaññāya passati.

他不贪着于‘有’，不贪着于‘生有’，并且，以正慧观察寂静的最胜句义。

Tañca khvassa padaṃ sabbena sabbaṃ sacchikataṃ hoti, tassa sabbena sabbaṃ mānānusayo pahīno hoti, sabbena sabbaṃ bhavarāgānusayo pahīno hoti, sabbena sabbaṃ avijjānusayo pahīno hoti.

而且，他对那句义完全证悟，他的‘慢随眠’完全断除，‘有贪随眠’完全断除，‘无明随眠’完全断除。

So āsavānaṃ khayā…pe… sacchikatvā upasampajja viharati.

他因诸漏已尽...（省略）...在现世就亲身证知、实证、达成而安住于无漏的心解脱、慧解脱。

Idaṃ vuccati, bhikkhave, anupādāparinibbānaṃ.

诸比丘！这被称为‘无取着般涅槃者’。

Imā kho, bhikkhave, satta purisagatiyo anupādā ca parinibbānan”ti.

诸比丘！这些就是‘七种人趣’与‘无取着般涅槃者’。”

Dutiyaṃ.

（七种人趣经 ～无记品‧）第二（经终）

～《增支部经典‧七集‧五十经篇之二‧无记品‧Purisagatisutta 七种人趣经》(AN 7.55)

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 7.54-1132)/2.1 Abyākatavagga 无记品 (AN 7.54-64)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.3 Tissabrahmāsutta 帝须梵 (AN 7.56)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Tissabrahmāsuttaṃ

56. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Atha kho dve devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ gijjhakūṭaṃ obhāsetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho ekā devatā bhagavantaṃ etadavoca – “etā, bhante, bhikkhuniyo vimuttā”ti. Aparā devatā bhagavantaṃ etadavoca – “etā, bhante, bhikkhuniyo anupādisesā suvimuttā”ti. Idamavocuṃ tā devatā. Samanuñño satthā ahosi. Atha kho tā devatā “samanuñño satthā”ti bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyiṃsu.

Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi – “imaṃ, bhikkhave, rattiṃ dve devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ gijjhakūṭaṃ obhāsetvā yenāhaṃ tenupasaṅkamiṃsu; upsaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho, bhikkhave, ekā devatā maṃ etadavoca – ‘etā, bhante, bhikkhuniyo vimuttā’ti. Aparā devatā maṃ etadavoca – ‘etā, bhante, bhikkhuniyo anupādisesā suvimuttā’ti. Idamavocuṃ, bhikkhave, tā devatā. Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyiṃsū”ti.

Tena kho pana samayena āyasmā mahāmoggallāno bhagavato avidūre nisinno hoti. Atha kho āyasmato mahāmoggallānassa etadahosi – “katamesānaṃ kho devānaṃ evaṃ ñāṇaṃ hoti – ‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’”ti? Tena kho pana samayena tisso nāma bhikkhu adhunākālaṅkato aññataraṃ brahmalokaṃ upapanno hoti. Tatrāpi naṃ evaṃ jānanti – “tisso brahmā mahiddhiko mahānubhāvo”ti.

Atha kho āyasmā mahāmoggallāno – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evamevaṃ – gijjhakūṭe pabbate antarahito tasmiṃ brahmaloke pāturahosi. Addasā kho tisso brahmā āyasmantaṃ mahāmoggallānaṃ dūratova āgacchantaṃ. Disvā āyasmantaṃ mahāmoggallānaṃ etadavoca – “ehi kho, mārisa moggallāna; svāgataṃ, mārisa moggallāna! Cirassaṃ kho, mārisa moggallāna, imaṃ pariyāyamakāsi, yadidaṃ idhāgamanāya. Nisīda, mārisa moggallāna, idamāsanaṃ paññattan”ti. Nisīdi kho āyasmā mahāmoggallāno paññatte āsane. Tissopi kho brahmā āyasmantaṃ mahāmoggallānaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho tissaṃ brahmānaṃ āyasmā mahāmoggallāno etadavoca – “katamesānaṃ kho, tissa, devānaṃ evaṃ ñāṇaṃ hoti – ‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’”ti? “Brahmakāyikānaṃ kho, mārisa moggallāna, devānaṃ evaṃ ñāṇaṃ hoti – ‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’”ti.

“Sabbesaññeva kho, tissa, brahmakāyikānaṃ devānaṃ evaṃ ñāṇaṃ hoti – ‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’”ti? “Na kho, mārisa moggallāna, sabbesaṃ brahmakāyikānaṃ devānaṃ evaṃ ñāṇaṃ hoti – ‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’”ti.

“Ye kho te, mārisa moggallāna, brahmakāyikā devā brahmena āyunā santuṭṭhā brahmena vaṇṇena brahmena sukhena brahmena yasena brahmena ādhipateyyena santuṭṭhā, te uttari nissaraṇaṃ yathābhūtaṃ nappajānanti. Tesaṃ na evaṃ ñāṇaṃ hoti – ‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’ti. Ye ca kho te, mārisa moggallāna, brahmakāyikā devā brahmena āyunā asantuṭṭhā, brahmena vaṇṇena brahmena sukhena brahmena yasena brahmena ādhipateyyena asantuṭṭhā, te ca uttari nissaraṇaṃ yathābhūtaṃ pajānanti. Tesaṃ evaṃ ñāṇaṃ hoti – ‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’”ti.

“Idha, mārisa moggallāna, bhikkhu ubhatobhāgavimutto hoti. Tamenaṃ te devā evaṃ jānanti – ‘ayaṃ kho āyasmā ubhatobhāgavimutto. Yāvassa kāyo ṭhassati tāva naṃ dakkhanti devamanussā. Kāyassa bhedā na naṃ dakkhanti devamanussā’ti. Evampi kho, mārisa moggallāna, tesaṃ devānaṃ ñāṇaṃ hoti – ‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’”ti.

“Idha pana, mārisa moggallāna, bhikkhu paññāvimutto hoti. Tamenaṃ te devā evaṃ jānanti – ‘ayaṃ kho āyasmā paññāvimutto. Yāvassa kāyo ṭhassati tāva naṃ dakkhanti devamanussā. Kāyassa bhedā na naṃ dakkhanti devamanussā’ti. Evampi kho, mārisa moggallāna, tesaṃ devānaṃ ñāṇaṃ hoti – ‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’”ti.

“Idha pana, mārisa moggallāna, bhikkhu kāyasakkhī hoti. Tamenaṃ devā evaṃ jānanti – ‘ayaṃ kho āyasmā kāyasakkhī. Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti. Evampi kho, mārisa moggallāna, tesaṃ devānaṃ ñāṇaṃ hoti – ‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’”ti.

“Idha pana, mārisa moggallāna, bhikkhu diṭṭhippatto hoti…pe… saddhāvimutto hoti…pe… dhammānusārī hoti. Tamenaṃ te devā evaṃ jānanti – ‘ayaṃ kho āyasmā dhammānusārī. Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti. Evampi kho, mārisa moggallāna, tesaṃ devānaṃ ñāṇaṃ hoti – ‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’”ti.

Atha kho āyasmā mahāmoggallāno tissassa brahmuno bhāsitaṃ abhinanditvā anumoditvā – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evamevaṃ – brahmaloke antarahito gijjhakūṭe pabbate pāturahosi. Atha kho āyasmā mahāmoggallāno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahāmoggallāno yāvatako ahosi tissena brahmunā saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.

“Na hi pana te, moggallāna, tisso brahmā sattamaṃ animittavihāriṃ puggalaṃ deseti”. “Etassa, bhagavā, kālo; etassa, sugata, kālo! Yaṃ bhagavā sattamaṃ animittavihāriṃ puggalaṃ deseyya. Bhagavato sutvā bhikkhū dhāressantī”ti. “Tena hi, moggallāna, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti. “Evaṃ, bhante”ti kho āyasmā mahāmoggallāno bhagavato paccassosi. Bhagavā etadavoca –

“Idha, moggallāna, bhikkhu sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ upasampajja viharati. Tamenaṃ te devā evaṃ jānanti – ‘ayaṃ kho āyasmā sabbanimittānaṃ amanasikārā animittaṃ cetosamādhiṃ upasampajja viharati. Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyā’ti. Evaṃ kho, moggallāna, tesaṃ devānaṃ ñāṇaṃ hoti – ‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

帝须梵

一 我是这样听说的。那时，世尊住在王舍城的灵鹫山。当时，在后半夜，有两位天人以殊胜的容色，遍照整个灵鹫山后，来到世尊那里。到了之后，问候世尊，站在一边。站在一边的其中一位天人对世尊这样说：‘大德！这些比丘尼已解脱了。’另一位天人对世尊这样说：‘大德！这些比丘尼已完全、无余地妙解脱了。’那两位天人这样说了。导师认可了。于是，那两位天人知道导师认可了，就问候世尊，向右绕行后，就在那里消失了。那时，世尊在当晚天亮之后，告诉比丘们：‘诸比丘！今天晚上，在后半夜，有两位天人以殊胜的容色，遍照整个灵鹫山后，来到我这里。到了之后，问候我，站在一边。诸比丘！站在一边的其中一位天人对我说：“大德！那些比丘尼已解脱了。”另一位天人对我说：“大德！那些比丘尼已完全、无余地妙解脱了。”诸比丘！那两位天人这样说了。说完之后，问候我，向右绕行后，就在那里消失了。’

二 再者，那时尊者摩诃目犍连坐在世尊附近。那时，尊者摩诃目犍连这样想：“是哪些天人有这样的智慧——对于有余依者［知道］是有余依，或者对于无余依者［知道］是无余依呢？”其时，名为帝须的比丘，刚去世不久，投生到某个梵天世界。在那里，他被称为‘帝须梵天，有大神通、大威力’。那时，尊者摩诃目犍连，就像强有力的人伸直弯曲的手臂，或弯曲伸直的手臂那样，瞬间在灵鹫山消失，出现在那个梵天世界。帝须梵天看见尊者摩诃目犍连从远处来。看见后，对尊者摩诃目犍连这样说：“来！贤者目犍连！欢迎！贤者目犍连！您好久没来了！贤者目犍连！请到这里来。贤者目犍连！请坐！这个座位是为您准备的。”尊者摩诃目犍连就在准备好的座位上坐下。帝须梵天也问候了尊者摩诃目犍连，坐在一边。尊者摩诃目犍连对坐在一边的帝须梵天这样说：“帝须！是哪些天人有这样的智慧——对于有余依者［知道］是有余依，或者对于无余依者［知道］是无余依呢？是哪些梵［众］有这样的智慧——对于有余依者［知道］是有余依，或者对于无余依者［知道］是无余依。帝须！是所有的梵天众天人都有这样的智慧——对于有余依者［知道］是有余依，或者对于无余依者［知道］是无余依吗？”

三 “贤者目犍连！并非所有的梵天众天人都有这样的智慧——对于有余依者［知道］是有余依，或者对于无余依者［知道］是无余依。贤者目犍连！那些梵天众天人，若满足于梵天的寿命、梵天的容色、梵天的快乐、梵天的声誉、梵天的支配力，他们不能如实了知更进一步的出离，他们就没有这样的智慧——对于有余依者［知道］是有余依，或者对于无余依者［知道］是无余依。贤者目犍连！而那些梵天众天人，若不满足于梵天的寿命、不满足于梵天的容色、梵天的快乐、梵天的声誉、梵天的支配力，他们能够如实了知更进一步的出离，他们就有这样的智慧——对于有余依者［知道］是有余依，或者对于无余依者［知道］是无余依。

四 贤者目犍连！在此，有比丘是俱分解脱者。那些（有智慧的）天人这样了知他：“这位尊者是俱分解脱者。只要他的身体还存在，天人还能看见他。身体毁坏后，天人就看不见他了。”贤者目犍连！那些天人有这样的智慧，是了知（他最终）是无余依（涅槃）。

五 再者，贤者目犍连！在此，有比丘是慧解脱者。那些天人这样了知他：“这位尊者是慧解脱者。只要他的身体还存在，天人还能看见他。身体毁坏后，天人就看不见他了。”贤者目犍连！那些天人有这样的智慧，是了知（他最终）是无余依（涅槃）。

六 再者，贤者目犍连！在此，有比丘是身证者。那些天人这样了知他：“这位尊者是身证者。（他们知道他有潜力）或许这位尊者通过使用适宜的住所、亲近善友、守护根门，能够为了那个目标——善男子为之正确地从家出家、过无家生活的目标，即那无上的梵行终点——在现世就亲身证知、实证、达成而安住。”贤者目犍连！那些天人有这样的智慧，是了知（他目前）是有余依（状态，但有潜力证得无余依涅槃）。

七 再者，贤者目犍连！在此，有比丘是见至者……乃至……是信解者，……是随法行者。那些天人这样了知他：“这位尊者是随法行者。（他们知道他有潜力）或许这位尊者通过使用适宜的住所、亲近善友、守护根门，能够为了那个目标——善男子为之正确地从家出家、过无家生活的目标，即那无上的梵行终点——在现世就亲身证知、实证、达成而安住。”贤者目犍连！那些天人有这样的智慧，是了知（他目前）是有余依（状态，但有潜力证得无余依涅槃）。”

八 那时，尊者摩诃目犍连对帝须梵天所说的话感到欢喜、随喜。然后，就像强有力的人伸直弯曲的手臂，或弯曲伸直的手臂那样，瞬间在梵天世界消失，出现在灵鹫山。那时，尊者摩诃目犍连来到世尊那里，到了之后，问候世尊，坐在一边。坐在一边的尊者摩诃目犍连把与帝须梵天交谈的所有内容都禀告了世尊。世尊说：“目犍连！那位帝须梵天没有对你解说第七种无相住者。”（尊者目犍连说：）“世尊！现在正是时候！善逝！现在正是时候！请世尊开示第七种无相住者，听闻世尊的开示后，比丘们将能受持。”（世尊说：）“那么，目犍连，你仔细听，好好思惟！我将要说了。”尊者摩诃目犍连回答世尊：“是的，大德！”世尊这样说：

九 “目犍连！在此，有比丘由于不作意一切相，达成并安住于无相心定。那些（有智慧的）天人这样了知他：“这位尊者由于不作意一切相，达成并安住于无相心定。（他们知道他有潜力）或许这位尊者通过使用适宜的住所、亲近善友、守护根门，能够为了那个目标——善男子为之正确地从家出家、过无家生活的目标，即那无上的梵行终点——在现世就亲身证知、实证、达成而安住。”目犍连！那些天人有这样的智慧，是了知（他目前）是有余依（状态，但有潜力证得无余依涅槃）。”

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 7.54-1132)/2.1 Abyākatavagga 无记品 (AN 7.54-64)”

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【经名】 2.1.4 Sīhasenāpatisutta 狮子将军 (AN 7.57)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Sīhasenāpatisuttaṃ

57. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho sīho senāpati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sīho senāpati bhagavantaṃ etadavoca – “sakkā nu kho, bhante, sandiṭṭhikaṃ dānaphalaṃ paññāpetun”ti?

“Tena hi, sīha, taññevettha paṭipucchissāmi, yathā te khameyya tathā naṃ byākareyyāsi. Taṃ kiṃ maññasi, sīha, idha dve purisā – eko puriso assaddho maccharī kadariyo paribhāsako, eko puriso saddho dānapati anuppadānarato. Taṃ kiṃ maññasi, sīha, kaṃ nu kho [kiṃ nu kho (ka.)] arahanto paṭhamaṃ anukampantā anukampeyyuṃ – ‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’”ti?

“Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kintaṃ [kinti (ka.)] arahanto paṭhamaṃ anukampantā anukampissanti! Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato taṃyeva arahanto paṭhamaṃ anukampantā anukampeyyuṃ”.

“Taṃ kiṃ maññasi, sīha, kaṃ nu kho arahanto paṭhamaṃ upasaṅkamantā upasaṅkameyyuṃ – ‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’”ti? “Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kintaṃ arahanto paṭhamaṃ upasaṅkamantā upasaṅkamissanti! Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato taṃyeva arahanto paṭhamaṃ upasaṅkamantā upasaṅkameyyuṃ”.

“Taṃ kiṃ maññasi, sīha, kassa nu kho arahanto paṭhamaṃ paṭiggaṇhantā paṭiggaṇheyyuṃ – ‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’”ti? “Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kintaṃ tassa arahanto paṭhamaṃ paṭiggaṇhantā paṭiggaṇhissanti! Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato tasseva arahanto paṭhamaṃ paṭiggaṇhantā paṭiggaṇheyyuṃ’”.

“Taṃ kiṃ maññasi, sīha, kassa nu kho arahanto paṭhamaṃ dhammaṃ desentā deseyyuṃ – ‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’”ti? “Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kintaṃ tassa arahanto paṭhamaṃ dhammaṃ desentā desessanti! Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato tasseva arahanto paṭhamaṃ dhammaṃ desentā deseyyuṃ”.

“Taṃ kiṃ maññasi, sīha, kassa nu kho kalyāṇo kittisaddo abbhuggaccheyya – ‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’”ti? “Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kintaṃ tassa kalyāṇo kittisaddo abbhuggacchissati! Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato tasseva kalyāṇo kittisaddo abbhuggaccheyya”.

“Taṃ kiṃ maññasi, sīha, ko nu kho yaṃyadeva parisaṃ upasaṅkameyya, yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ visārado upasaṅkameyya amaṅkubhūto – ‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’”ti? “Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kiṃ so yaṃyadeva parisaṃ upasaṅkamissati, yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ visārado upasaṅkamissati amaṅkubhūto! Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato so yaṃyadeva parisaṃ upasaṅkameyya, yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ visārado upasaṅkameyya amaṅkubhūto”.

“Taṃ kiṃ maññasi, sīha, ko nu kho kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya – ‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’”ti? “Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kiṃ so kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissati! Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato so kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya”.

“Yānimāni, bhante, bhagavatā sandiṭṭhikāni dānaphalāni akkhātāni, nāhaṃ ettha bhagavato saddhāya gacchāmi. Ahampi etāni jānāmi. Ahaṃ, bhante, dāyako dānapati, maṃ arahanto paṭhamaṃ anukampantā anukampanti. Ahaṃ, bhante, dāyako dānapati, maṃ arahanto paṭhamaṃ upasaṅkamantā upasaṅkamanti. Ahaṃ, bhante, dāyako dānapati, mayhaṃ arahanto paṭhamaṃ paṭiggaṇhantā paṭiggaṇhanti. Ahaṃ, bhante, dāyako dānapati, mayhaṃ arahanto paṭhamaṃ dhammaṃ desentā desenti. Ahaṃ, bhante, dāyako dānapati, mayhaṃ kalyāṇo kittisaddo abbhuggato – ‘sīho senāpati dāyako kārako saṅghupaṭṭhāko’ti. Ahaṃ, bhante, dāyako dānapati yaṃyadeva parisaṃ upasaṅkamāmi, yadi khattiyaparisaṃ…pe… yadi samaṇaparisaṃ visārado upasaṅkamāmi amaṅkubhūto. Yānimāni, bhante, bhagavatā sandiṭṭhikāni dānaphalāni akkhātāni, nāhaṃ ettha bhagavato saddhāya gacchāmi. Ahampi etāni jānāmi. Yañca kho maṃ, bhante, bhagavā evamāha – ‘dāyako, sīha, dānapati kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatī’ti. Etāhaṃ na jānāmi, ettha ca panāhaṃ, bhagavato saddhāya gacchāmī”ti. “Evametaṃ, sīha; evametaṃ, sīha! Dāyako, sīha, dānapati kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatī”ti. Catutthaṃ.

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狮子将军

一 我是这样听说的。那时，世尊住在毗舍离大林中的重阁讲堂。当时，狮子将军来到世尊那里，到了之后，问候世尊，坐在一边。坐在一边的狮子将军对世尊说：“大德！布施的果报，有可能在现世就被指明吗？”

二 “既然如此，狮子！现在我就反问你，你认为怎样合适就怎样回答。狮子！你认为如何？这里有两个人：一个人没有信心、悭吝、小气、恶语伤人；另一个人有信心、是施主、乐于持续布施。狮子！你认为如何？当阿罗汉们想要先去怜悯时，他们会先怜悯谁呢？是那个没有信心、悭吝、小气、恶语伤人的人，还是那个有信心、是施主、乐于持续布施的人？” “大德！那个没有信心、悭吝、小气、恶语伤人的人，阿罗汉们怎么会先去怜悯他呢！然而，大德！慈悲的阿罗汉们，当然会先怜悯那个有信心、乐于布施、身为施主的人。”

三 “狮子！你认为如何？当阿罗汉们想要先去亲近时，他们会先亲近谁呢？是那个没有信心、悭吝、恶语伤人的人，还是那个有信心、是施主、乐于持续布施的人？” “大德！那个没有信心、悭吝、恶语伤人的人，阿罗汉们怎么会先去亲近他呢！大德！想去亲近的阿罗汉们，当然会先去亲近那个有信心、乐于布施、身为施主的人。”

四 “狮子！你认为如何？当阿罗汉们想要先接受（供养）时，他们会先接受谁的（供养）呢？是那个没有信心、悭吝、恶语伤人的人，还是那个有信心、是施主、乐于持续布施的人？” “大德！那个没有信心、悭吝、恶语伤人的人，阿罗汉们怎么会先接受他的（供养）呢！大德！想接受供养的阿罗汉们，当然会先接受那个有信心、乐于布施、身为施主的人的（供养）。”

五 “狮子！你认为如何？当阿罗汉们想要先去说法时，他们会先对谁说法呢？是那个没有信心、悭吝、恶语伤人的人，还是那个有信心、是施主、乐于持续布施的人？” “大德！那个没有信心、悭吝、恶语伤人的人，阿罗汉们怎么会先对他说法呢！大德！想去说法的阿罗汉们，当然会先对那个有信心、乐于布施、身为施主的人说法。”

六 “狮子！你认为如何？美好的声誉会为谁而传扬开来呢？是那个没有信心、悭吝、恶语伤人的人，还是那个有信心、是施主、乐于持续布施的人？” “大德！那个没有信心、悭吝、恶语伤人的人，美好的声誉怎么会为他而传扬开来呢！大德！美好的声誉，当然会为那个有信心、乐于布施、身为施主的人而传扬开来。”

七 “狮子！你认为如何？无论是去到刹帝利（王族）的集会、婆罗门的集会、居士的集会，还是沙门（修行者）的集会，谁能够自信坦然、无所畏惧、心安理得地前往呢？是那个没有信心、悭吝、恶语伤人的人，还是那个有信心、是施主、乐于持续布施的人？” “大德！那个没有信心、悭吝、恶语伤人的人，他怎么能够自信坦然、无所畏惧、心安理得地去到任何集会，无论是刹帝利的集会、婆罗门的集会、居士的集会，还是沙门的集会呢！大德！那个有信心、乐于布施、身为施主的人，他去到任何集会，无论是刹帝利的集会、婆罗门的集会、居士的集会，还是沙门的集会，都能够自信坦然、无所畏惧、心安理得。”

八 “狮子！你认为如何？身体毁坏、死亡之后，谁将投生到善趣、天界呢？是那个没有信心、悭吝、恶语伤人的人，还是那个有信心、是施主、乐于持续布施的人？” “大德！那个没有信心、悭吝、恶语伤人的人，身体毁坏、死亡之后怎么会投生到善趣、天界呢！大德！那个有信心、乐于布施、身为施主的人，他身体毁坏、死亡之后将会投生到善趣、天界。”

九 “大德！世尊所说的这些（前六种）现世可见的布施果报，即使我不因对世尊的信心（才相信），我自己也知道这些。大德！我是布施者、是施主，慈悲的阿罗汉们首先怜悯我；大德！我是布施者、是施主，想亲近的阿罗汉们首先亲近我；大德！我是布施者、是施主，想接受供养的阿罗汉们首先接受我的供养；大德！我是布施者、是施主，想说法的阿罗汉们首先对我说法；大德！我是布施者、是施主，美好的声誉为我而传扬开来：“狮子将军是布施者、行善者、僧团的护持者。”大德！我是布施者、是施主，我去到任何集会，无论是刹帝利的集会、婆罗门的集会、居士的集会，还是沙门的集会，都自信坦然、无所畏惧、心安理得。大德！世尊所说的这些六种现世可见的布施果报，即使我不因对世尊的信心（才相信），我自己也知道这些。但是，大德！世尊对我这样说：“狮子啊，布施者、施主，身体毁坏、死亡之后，将投生到善趣、天界。”这个（未来的果报）我（自己）不知道，对此，我是凭借对世尊的信心而相信的。”

“正是这样，狮子！正是这样，狮子！布施者、施主的狮子，身体毁坏、死亡之后，将投生到善趣、天界。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 7.54-1132)/2.1 Abyākatavagga 无记品 (AN 7.54-64)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.5 Arakkheyyasutta 四不护 (AN 7.58)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Arakkheyyasuttaṃ

58. “Cattārimāni, bhikkhave, tathāgatassa arakkheyyāni, tīhi ca anupavajjo. Katamāni cattāri tathāgatassa arakkheyyāni? Parisuddhakāyasamācāro, bhikkhave, tathāgato; natthi tathāgatassa kāyaduccaritaṃ yaṃ tathāgato rakkheyya – ‘mā me idaṃ paro aññāsī’ti. Parisuddhavacīsamācāro, bhikkhave, tathāgato; natthi tathāgatassa vacīduccaritaṃ yaṃ tathāgato rakkheyya – ‘mā me idaṃ paro aññāsī’ti. Parisuddhamanosamācāro, bhikkhave, tathāgato; natthi tathāgatassa manoduccaritaṃ yaṃ tathāgato rakkheyya – ‘mā me idaṃ paro aññāsī’ti. Parisuddhājīvo, bhikkhave, tathāgato; natthi tathāgatassa micchāājīvo yaṃ tathāgato rakkheyya – ‘mā me idaṃ paro aññāsī’ti. Imāni cattāri tathāgatassa arakkheyyāni.

“Katamehi tīhi anupavajjo? Svākkhātadhammo, bhikkhave, tathāgato. Tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessati – ‘itipi tvaṃ na svākkhātadhammo’ti. Nimittametaṃ, bhikkhave, na samanupassāmi. Etamahaṃ [etaṃpahaṃ (sī. syā.)], bhikkhave, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

“Supaññattā kho pana me, bhikkhave, sāvakānaṃ nibbānagāminī paṭipadā. Yathāpaṭipannā mama sāvakā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti. Tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessati – ‘itipi te na supaññattā sāvakānaṃ nibbānagāminī paṭipadā. Yathāpaṭipannā tava sāvakā āsavānaṃ khayā…pe… sacchikatvā upasampajja viharantī’ti. Nimittametaṃ, bhikkhave, na samanupassāmi. Etamahaṃ, bhikkhave, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

“Anekasatā kho pana me, bhikkhave, sāvakaparisā āsavānaṃ khayā…pe… sacchikatvā upasampajja viharanti. Tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessati – ‘itipi te na anekasatā sāvakaparisā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī’ti. Nimittametaṃ, bhikkhave, na samanupassāmi. Etamahaṃ, bhikkhave, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi. Imehi tīhi anupavajjo.

“Imāni kho, bhikkhave, cattāri tathāgatassa arakkheyyāni, imehi ca tīhi anupavajjo”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

四不护

一 “诸比丘！这些是如来的四种不需要防护之事，以及依三种法而无可指责。什么是如来的四种不需要防护之事呢？

二 诸比丘！如来的身行清净，如来没有什么需要防护的身的不良行为，怕‘别人会知道我这个行为’。——诸比丘！如来的语行清净，如来没有什么需要防护的语的不良行为，怕‘别人会知道我这个行为’。——诸比丘！如来的意行清净，如来没有什么需要防护的意的不良行为，怕‘别人会知道我这个行为’。——诸比丘！如来的活命清净，如来没有什么需要防护的邪命行为，怕‘别人会知道我这个行为’。

这些是如来的四种不需要防护之事。如何是依三种法而无可指责呢？

三 诸比丘！如来是善说法的。就此而言，实在没有沙门、或婆罗门、或天、或魔、或梵天、或世间任何其他人，能依据正理来反驳指责我：‘这样，您的法也不是善说的。’诸比丘！我看不到有这种（被指责的）可能。诸比丘！因为我看不到这种可能，所以我获得安稳，获得无怖畏，获得无所畏惧而安住。诸比丘！再者，我为弟子们善巧制定的导向涅槃的实践方法，我的弟子们如实修行，灭尽诸漏，于现法中亲身证知、作证、达到无漏的心解脱、慧解脱而安住。——就此而言，实在没有沙门、或婆罗门、或天、或魔、或梵天、或世间任何其他人，能依据正理来反驳指责我：‘这样，您为弟子们制定的导向涅槃的实践方法并非善巧；您的弟子们如实修行，并没有灭尽诸漏……乃至……作证、达到而安住。’诸比丘！我看不到有这种可能。诸比丘！因为我看不到这种可能，所以我获得安稳，获得无怖畏，获得无所畏惧而安住。诸比丘！再者，我有成百上千的弟子众，灭尽诸漏……乃至……作证、达到而安住。——就此而言，实在没有沙门、或婆罗门、或天、或魔、或梵天、或世间任何其他人，能依据正理来反驳指责我：‘这样，您的成百上千的弟子众，并没有灭尽诸漏而证得无漏的心解脱、慧解脱，并没有于现法中亲身证知、作证、达到而安住。’诸比丘！我看不到有这种可能，因为我看不到这种可能，所以我获得安稳，获得无怖畏，获得无所畏惧而安住。依这三种法而无可指责。

诸比丘！这些是如来的四种不需要防护之事，以及依这三种法而无可指责。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 7.54-1132)/2.1 Abyākatavagga 无记品 (AN 7.54-64)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.6 Kimilasutta 金毗罗竹林 (AN 7.59)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Kimilasuttaṃ

59. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kimilāyaṃ viharati niculavane [veḷuvane (sī. syā. kaṃ. pī.) a. ni. 5.202; 7.40]. Atha kho āyasmā kimilo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā kimilo bhagavantaṃ etadavoca – “ko nu kho, bhante, hetu ko paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hotī”ti?

“Idha, kimila, tathāgate parinibbute bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari agāravā viharanti appatissā, dhamme agāravā viharanti appatissā, saṅghe agāravā viharanti appatissā, sikkhāya agāravā viharanti appatissā, samādhismiṃ agāravā viharanti appatissā, appamāde agāravā viharanti appatissā, paṭisanthāre agāravā viharanti appatissā. Ayaṃ kho, kimila, hetu ayaṃ paccayo yena tathāgate parinibbute saddhammo na ciraṭṭhitiko hotī”ti.

“Ko pana, bhante, hetu ko paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti? “Idha, kimila, tathāgate parinibbute bhikkhū bhikkhuniyo upāsakā upāsikāyo satthari sagāravā viharanti sappatissā, dhamme sagāravā viharanti sappatissā, saṅghe sagāravā viharanti sappatissā, sikkhāya sagāravā viharanti sappatissā, samādhismiṃ sagāravā viharanti sappatissā, appamāde sagāravā viharanti sappatissā, paṭisanthāre sagāravā viharanti sappatissā. Ayaṃ kho, kimila, hetu ayaṃ paccayo yena tathāgate parinibbute saddhammo ciraṭṭhitiko hotī”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

金毗罗竹林

一 如是我闻。一时，世尊住在金毗罗的竹林。那时，尊者金毗罗前往世尊的住处，到了之后，向世尊问候行礼，坐在一旁。坐在一旁的尊者金毗罗对世尊这样说：“大德！有什么因、什么缘，使得如来般涅槃之后，正法不能长久住世呢？”“金毗罗！在此，当如来般涅槃之后，比丘、比丘尼、优婆塞、优婆夷，对导师不恭敬、不尊重地安住，对法不恭敬、不尊重地安住，对僧团不恭敬、不尊重地安住，对学处不恭敬、不尊重地安住，对禅定不恭敬、不尊重地安住，对不放逸不恭敬、不尊重地安住，对热情接待不恭敬、不尊重地安住。金毗罗！这就是因、这就是缘，使得如来般涅槃之后，正法不能长久住世。”

二 “大德！有什么因、什么缘，使得如来般涅槃之后，正法能够长久住世呢？”“金毗罗！在此，当如来般涅槃之后，比丘、比丘尼、优婆塞、优婆夷对导师恭敬、尊重地安住，对法恭敬、尊重地安住，对僧团恭敬、尊重地安住，对学处恭敬、尊重地安住，对禅定恭敬、尊重地安住，对不放逸恭敬、尊重地安住，对热情接待恭敬、尊重地安住。金毗罗！这就是因、这就是缘，使得如来般涅槃之后，正法能够长久住世。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 7.54-1132)/2.1 Abyākatavagga 无记品 (AN 7.54-64)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.7 Sattadhammasutta 漏尽七法 (AN 7.60)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Sattadhammasuttaṃ

60. “Sattahi, bhikkhave, dhammehi samannāgato bhikkhu nacirasseva āsavānaṃ khayā…pe… sacchikatvā upasampajja vihareyya. Katamehi sattahi? Idha, bhikkhave, bhikkhu saddho hoti, sīlavā hoti, bahussuto hoti, paṭisallīno hoti, āraddhavīriyo hoti, satimā hoti, paññavā hoti. Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu nacirasseva āsavānaṃ khayā…pe… sacchikatvā upasampajja vihareyyā”ti. Sattamaṃ.

☸---------------------------------------------------------------------

漏尽七法

一 “诸比丘！成就七法的比丘，不久就能灭尽诸漏……乃至……作证、达到而安住。是哪七法呢？

二 诸比丘！在此，有比丘具足信心、具足戒行、多闻强记、独处静修、发起精进、具足正念、具足智慧。

诸比丘！成就这七法的比丘，不久就能灭尽诸漏……乃至……作证、达到而安住。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 7.54-1132)/2.1 Abyākatavagga 无记品 (AN 7.54-64)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.8 Pacalāyamānasutta 瞌睡而坐 (AN 7.61)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Pacalāyamānasuttaṃ

61. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye. Tena kho pana samayena āyasmā mahāmoggallāno magadhesu kallavāḷaputtagāme [kallavālamuttagāme (syā.)] pacalāyamāno nisinno hoti. Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena āyasmantaṃ mahāmoggallānaṃ magadhesu kallavāḷaputtagāme pacalāyamānaṃ nisinnaṃ. Disvā – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evamevaṃ – bhaggesu susumāragire bhesakaḷāvane migadāye antarahito magadhesu kallavāḷaputtagāme āyasmato mahāmoggallānassa sammukhe pāturahosi. Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā āyasmantaṃ mahāmoggallānaṃ etadavoca –

“Pacalāyasi no tvaṃ, moggallāna, pacalāyasi no tvaṃ, moggallānā”ti? “Evaṃ, bhante”. “Tasmātiha, moggallāna, yathāsaññissa te viharato taṃ middhaṃ okkamati, taṃ saññaṃ mā manasākāsi [mā manasikāsi (sī.), manasi kareyyāsi (syā.), manasākāsi (ka.)], taṃ saññaṃ mā bahulamakāsi [taṃ saññaṃ bahulaṃ kareyyāsi (syā.), taṃ saññaṃ bahulamakāsi (ka.)]. Ṭhānaṃ kho panetaṃ, moggallāna, vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha”.

“No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakkeyyāsi anuvicāreyyāsi, manasā anupekkheyyāsi. Ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha.

“No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ kareyyāsi. Ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha.

“No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, ubho kaṇṇasotāni āviñcheyyāsi [āviñjeyyāsi (sī. syā.)], pāṇinā gattāni anumajjeyyāsi. Ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha.

“No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, uṭṭhāyāsanā udakena akkhīni anumajjitvā [paniñjitvā (ka.)] disā anuvilokeyyāsi, nakkhattāni tārakarūpāni ullokeyyāsi. Ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha.

“No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, ālokasaññaṃ manasi kareyyāsi, divāsaññaṃ adhiṭṭhaheyyāsi – yathā divā tathā rattiṃ yathā rattiṃ tathā divā. Iti vivaṭena [vivaṭṭena (syā.), middhavigatena (ka.)] cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveyyāsi. Ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha.

“No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, pacchāpuresaññī [pacchāpure tathāsaññī (katthaci)] caṅkamaṃ adhiṭṭhaheyyāsi antogatehi indriyehi abahigatena mānasena. Ṭhānaṃ kho panetaṃ vijjati yaṃ te evaṃ viharato taṃ middhaṃ pahīyetha.

“No ce te evaṃ viharato taṃ middhaṃ pahīyetha, tato tvaṃ, moggallāna, dakkhiṇena passena sīhaseyyaṃ kappeyyāsi pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasi karitvā. Paṭibuddhena ca [paṭibuddheneva (syā.)] te, moggallāna, khippaññeva paccuṭṭhātabbaṃ – ‘na seyyasukhaṃ na passasukhaṃ na middhasukhaṃ anuyutto viharissāmī’ti. Evañhi te, moggallāna, sikkhitabbaṃ.

“Tasmātiha, moggallāna, evaṃ sikkhitabbaṃ – ‘na uccāsoṇḍaṃ paggahetvā kulāni upasaṅkamissāmī’ti. Evañhi te, moggallāna, sikkhitabbaṃ. Sace, moggallāna, bhikkhu uccāsoṇḍaṃ paggahetvā kulāni upasaṅkamati, santi hi, moggallāna, kulesu kiccakaraṇīyāni. Yehi manussā āgataṃ bhikkhuṃ na manasi karonti, tatra bhikkhussa evaṃ hoti – ‘kosu nāma idāni maṃ imasmiṃ kule paribhindi, virattarūpā dānime mayi manussā’ti. Itissa alābhena maṅkubhāvo, maṅkubhūtassa uddhaccaṃ, uddhatassa asaṃvaro, asaṃvutassa ārā cittaṃ samādhimhā.

“Tasmātiha, moggallāna, evaṃ sikkhitabbaṃ – ‘na viggāhikakathaṃ kathessāmī’ti. Evañhi te, moggallāna, sikkhitabbaṃ. Viggāhikāya, moggallāna, kathāya sati kathābāhullaṃ pāṭikaṅkhaṃ, kathābāhulle sati uddhaccaṃ, uddhatassa asaṃvaro, asaṃvutassa ārā cittaṃ samādhimhā [nāhaṃ moggalāna sabbeheva samaggaṃ vaṇṇayāmi gahaṭṭhehi. pabbajitehi kho ahaṃ moggallāna samaggaṃ vaṇṇayāmi (ka.)]. Nāhaṃ, moggallāna, sabbeheva saṃsaggaṃ vaṇṇayāmi. Na panāhaṃ, moggallāna, sabbeheva saṃsaggaṃ na vaṇṇayāmi. Sagahaṭṭhapabbajitehi kho ahaṃ, moggallāna, saṃsaggaṃ na vaṇṇayāmi [nāhaṃ moggallāna sabbeheva samaggaṃ vaṇṇayāmi gahaṭṭhehi, pabbajitehi kho ahaṃ moggallāna samaggaṃ vaṇṇayāmi (ka.)]. Yāni ca kho tāni senāsanāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni [manussarāhaseyyakāni (sī. syā.)] paṭisallānasāruppāni tathārūpehi senāsanehi saṃsaggaṃ [samaggaṃ (ka.)] vaṇṇayāmī”ti.

Evaṃ vutte āyasmā mahāmoggallāno bhagavantaṃ etadavoca – “kittāvatā nu kho, bhante, bhikkhu saṃkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan”ti?

“Idha, moggallāna, bhikkhuno sutaṃ hoti – ‘sabbe dhammā nālaṃ abhinivesāyā’ti; evañcetaṃ, moggallāna, bhikkhuno sutaṃ hoti – ‘sabbe dhammā nālaṃ abhinivesāyā’ti. So sabbaṃ dhammaṃ abhijānāti, sabbaṃ dhammaṃ abhiññāya sabbaṃ dhammaṃ parijānāti. Sabbaṃ dhammaṃ pariññāya yaṃkiñci vedanaṃ vediyati sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā. So tāsu vedanāsu aniccānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. So tāsu vedanāsu aniccānupassī viharanto virāgānupassī viharanto nirodhānupassī viharanto paṭinissaggānupassī viharanto na kiñci [na ca kiñci (sī. syā. ka.) ma. ni. 1.390 passitabbaṃ] loke upādiyati, anupādiyaṃ na paritassati, aparitassaṃ paccattaṃyeva parinibbāyati. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Ettāvatā kho, moggallāna, bhikkhu saṃkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan”ti. Aṭṭhamaṃ.

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瞌睡而坐

一 如是我闻。一时，世尊住在跋祇国的苏苏玛罗山，恐怖鹿林。那时，尊者大目犍连在摩揭陀国的迦罗瓦拉普陀村，打瞌睡地坐着。世尊以超越人眼的清净天眼，看见尊者大目犍连在摩揭陀国迦罗瓦拉普陀村打瞌睡地坐着。看见之后，就像有力量的男子伸直弯曲的手臂，或弯曲伸直的手臂那样迅速，世尊在跋祇国的苏苏玛罗山恐怖鹿林中消失，出现在摩揭陀国迦罗瓦拉普陀村尊者大目犍连的面前。世尊在铺设好的座位上坐下。坐下后，世尊对尊者大目犍连这样说：“目犍连！你打瞌睡吗？目犍连！你打瞌睡吗？”“是的，大德！”

二 “因此，目犍连！当你依据某个想而安住时，那昏沉就袭来了，（这时）你不要作意那个想！不要多做那个想！目犍连！这样，是有可能让你这样安住时，那昏沉得以断除的。

三 如果这样安住，你的昏沉还不断除，那么，目犍连！你应该按照所听闻、所受持的法，用心去随寻、随伺，用意念去思惟。这样，是有可能让你这样安住时，那昏沉得以断除的。

四 如果这样安住，你的昏沉还不断除，那么，目犍连！你应该按照所听闻、所受持的法，详细地读诵。这样，是有可能让你这样安住时，那昏沉得以断除的。

五 如果这样安住，你的昏沉还不断除，那么，目犍连！你应该拉扯双耳，用手掌摩擦身体。这样，是有可能让你这样安住时，那昏沉得以断除的。

六 如果这样安住，你的昏沉还不断除，那么，目犍连！你应该从座位上起来，用水擦洗眼睛，环顾四周，仰望星辰。这样，是有可能让你这样安住时，那昏沉得以断除的。

七 如果这样安住，你的昏沉还不断除，那么，目犍连！你应该作意光明想，确立白昼想——夜晚如同白昼，白昼如同夜晚。这样，以敞开、无覆盖的心修习光明的心。这样，是有可能让你这样安住时，那昏沉得以断除的。

八 如果这样安住，你的昏沉还不断除，那么，目犍连！你应该作意前后想，收摄诸根于内，心不向外驰散，而进行经行。这样，是有可能让你这样安住时，那昏沉得以断除的。

九 如果这样安住，你的昏沉还不断除，那么，目犍连！你应该右胁而卧，行狮子卧姿，双足相叠，保持正念、正知，作意起身之想。目犍连！当你醒来时，应迅速起身，心想：‘我将不安住于贪着卧床之乐、侧卧之乐、睡眠之乐。’目犍连！你应当这样修学。

一〇 因此，目犍连！应当这样修学：‘我不应高傲自大、昂首阔步地前往俗家。’目犍连！你应当这样学习。目犍连！如果比丘高傲自大、昂首阔步地前往俗家，目犍连！俗家自有他们的事务要忙，人们（可能）不会在意前来的比丘。这时比丘可能会想：‘现在这家里是谁怠慢了我呢？现在这些人对我的态度好像冷淡了。’这样，他会因为没有得到利养而感到气馁；气馁者会产生掉举；掉举者会放纵不约束；心不约束者则远离禅定。目犍连！应当这样学习：‘我不应说引起争论的话。’目犍连！你应当这样修学。目犍连！说了引起争论的话，可以预期会言语过多；言语过多则会产生掉举；掉举者会放纵不约束；心不约束者则远离禅定。目犍连！我不称赞与所有人的交往；再说，目犍连！我也不是不称赞与所有人的交往。目犍连！我不称赞与在家、出家众的杂乱交往。然而，对于那些少声音、少噪音、远离尘嚣、适合隐居、适合独处禅思的住处，我称赞与这类住处的交往。”

一一 听了这些话，尊者大目犍连对世尊这样说：“大德！简要地说，比丘如何才能达到渴爱灭尽而解脱，成为究竟坚固、究竟安稳、究竟梵行、究竟圆满，成为天人中的最胜者呢？”“目犍连！在此，比丘听闻‘一切诸法皆不值得执取’。目犍连！比丘如此听闻‘一切诸法皆不值得执取’之后，他遍知一切法；遍知一切法后，彻底了知一切法；彻底了知一切法后，无论感受到任何乐受、苦受、或不苦不乐受，他对这些感受都随观无常而安住，随观离贪而安住，随观寂灭而安住，随观舍离而安住。他对这些感受随观无常、随观离贪、随观寂灭、随观舍离而安住时，对世间的任何事物都不执取；不执取就不忧惧；不忧惧就亲身证入涅槃。了知：‘生死已尽，梵行已立，所作已办，不受后有。’目犍连！如此，比丘就能简要地达到渴爱灭尽而解脱，成为究竟坚固、究竟安稳、究竟梵行、究竟圆满，成为天人中的最胜者。”

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 7.54-1132)/2.1 Abyākatavagga 无记品 (AN 7.54-64)”

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【经名】 2.1.9 Mettasutta 慈心 (AN 7.62)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Mettasuttaṃ

62. [itivu. 22 itivuttakepi] “Mā, bhikkhave, puññānaṃ bhāyittha. Sukhassetaṃ, bhikkhave, adhivacanaṃ yadidaṃ puññāni [yadidaṃ puññanti (sī.), yadidaṃ puññāni (ka.)]. Abhijānāmi kho panāhaṃ [bhikkhave dīgharattaṃ iṭṭhaṃ (syā.), bhikkhave dīgharattaṃ puññānaṃ iṭṭhaṃ (?)], bhikkhave, dīgharattaṃ katānaṃ puññānaṃ dīgharattaṃ iṭṭhaṃ [bhikkhave dīgharattaṃ iṭṭhaṃ (syā.), bhikkhave dīgharattaṃ puññānaṃ iṭṭhaṃ (?)] kantaṃ manāpaṃ vipākaṃ paccanubhūtaṃ. Satta vassāni mettaṃ cittaṃ bhāvesiṃ. Satta vassāni mettaṃ cittaṃ bhāvetvā satta saṃvaṭṭavivaṭṭakappe nayimaṃ lokaṃ punāgamāsiṃ. Saṃvaṭṭamāne sudāhaṃ [saṃvaṭṭamānassudāhaṃ (ka.)], bhikkhave, loke ābhassarūpago homi, vivaṭṭamāne loke suññaṃ brahmavimānaṃ upapajjāmi.

“Tatra sudaṃ, bhikkhave, brahmā homi mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī. Chattiṃsakkhattuṃ kho panāhaṃ, bhikkhave, sakko ahosiṃ devānamindo; anekasatakkhattuṃ rājā ahosiṃ cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassa mayhaṃ, bhikkhave, imāni satta ratanāni ahesuṃ, seyyathidaṃ – cakkaratanaṃ, hatthiratanaṃ, assaratanaṃ, maṇiratanaṃ, itthiratanaṃ, gahapatiratanaṃ, pariṇāyakaratanameva sattamaṃ. Parosahassaṃ kho pana me, bhikkhave, puttā ahesuṃ sūrā vīraṅgarūpā parasenappamaddanā. So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasin”ti [ajjhāvasanti (syā.) ajjhāvasati (sī. ka.)].

“Passa puññānaṃ vipākaṃ, kusalānaṃ sukhesino [sukhesinaṃ (sī.)];

Mettaṃ cittaṃ vibhāvetvā, satta vassāni bhikkhavo [bhikkhave (ka.)];

Sattasaṃvaṭṭavivaṭṭakappe, nayimaṃ lokaṃ punāgamiṃ [punāgamaṃ (syā.)].

“Saṃvaṭṭamāne lokamhi, homi ābhassarūpago;

Vivaṭṭamāne lokasmiṃ, suññabrahmūpago ahuṃ.

“Sattakkhattuṃ mahābrahmā, vasavattī tadā ahuṃ;

Chattiṃsakkhattuṃ devindo, devarajjamakārayiṃ.

“Cakkavattī ahuṃ rājā, jambumaṇḍassa [jabmudīpassa (sī.), jambusaṇḍassa (syā.)] issaro;

Muddhāvasitto [muddhābhisitto (ka.)] khattiyo, manussādhipatī ahuṃ.

“Adaṇḍena asatthena, vijeyya pathaviṃ imaṃ;

Asāhasena kammena [dhammena (sī. syā.)], samena anusāsi taṃ.

“Dhammena rajjaṃ kāretvā, asmiṃ pathavimaṇḍale;

Mahaddhane mahābhoge, aḍḍhe ajāyihaṃ kule.

“Sabbakāmehi sampanne [sampuṇṇe (ka.)], ratanehi ca sattahi;

Buddhā saṅgāhakā loke, tehi etaṃ sudesitaṃ.

“Eso hetu mahantassa, pathabyo me na vipajjati [esa hetu mahantassa, puthabyo yena vuccati (sī. syā.)];

Pahūtavittūpakaraṇo, rājā hoti [homi (sī. syā.)] patāpavā.

“Iddhimā yasavā hoti [homi (sī. syā.)], jambumaṇḍassa [jambusaṇḍassa (sī. syā.)] issaro;

Ko sutvā nappasīdeyya, api kaṇhābhijātiyo.

“Tasmā hi attakāmena [atthakāmena (syā. ka.)], mahattamabhikaṅkhatā;

Saddhammo garukātabbo, saraṃ buddhānasāsanan”ti. navamaṃ;

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慈心

“诸比丘！不要害怕福德善业。诸比丘！这（福德）是快乐的同义词，这就是福德善业。

诸比丘！我清楚记得，由于长时间修习福德善业，我曾长时间体验到可爱、可乐、令人愉悦的果报。

我修习慈心七年之久，修习慈心七年之后，在七个世界的成、坏劫期间，我没有再回到这个欲界世间。诸比丘！当世界坏灭时，我投生到光音天；当世界生成时，我投生到空无一人的梵天宫殿。诸比丘！在那里，我曾是梵天、大梵天、征服者、不被征服者、全知者、自在者。诸比丘！我又曾三十六次成为天帝释；无数百次成为转轮圣王，是如法的法王、四方的征服者、国土安定者、具足七宝者。诸比丘！那时的我拥有这七宝，即：轮宝、象宝、马宝、珠宝、女宝、居士宝以及第七将军宝；再者，诸比丘！我还有超过一千位勇猛、英武、能摧破敌军的儿子。我不用刑罚、不用武器，而是以正法征服了远至海洋边际的大地而安住。”

且看求乐者 行善之果报

诸比丘我曾 七年修慈心

七个成坏劫 未再返此世

世界坏灭时 往生光音天

世界生成时 生于空梵宫

因此七次我 曾为大梵天

三十六次为 天帝统天界

曾为转轮王 阎浮提之主

受灌顶刹利 为人间之王

不用杖与刀 征服此大地

不用强制力 平等来教化

依法治国土 在此大地上

大富大受用 生于富贵族

具足七种宝 圆满一切欲

诸佛摄受众 依佛善开示

此是伟大因 大地因此称

我财富众多 成为威德王

具神通名望 阎浮提之主

听闻此功德 谁不生净信

纵是卑贱者

是故求自利 及渴望伟大

当尊重正法 忆念佛陀教

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 7.54-1132)/2.1 Abyākatavagga 无记品 (AN 7.54-64)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.10 Bhariyāsutta 七种妻 (AN 7.63)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Bhariyāsuttaṃ

63. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena anāthapiṇḍikassa gahapatissa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Tena kho pana samayena anāthapiṇḍikassa gahapatissa nivesane manussā uccāsaddā mahāsaddā honti. Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca –

“Kiṃ nu te, gahapati, nivesane manussā uccāsaddā mahāsaddā kevaṭṭā maññe macchavilope”ti? “Ayaṃ, bhante, sujātā gharasuṇhā aḍḍhakulā ānītā. Sā neva sassuṃ ādiyati, na sasuraṃ ādiyati, na sāmikaṃ ādiyati, bhagavantampi na sakkaroti na garuṃ karoti na māneti na pūjetī”ti.

Atha kho bhagavā sujātaṃ gharasuṇhaṃ āmantesi – “ehi, sujāte”ti! “Evaṃ, bhante”ti kho sujātā gharasuṇhā bhagavato paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho sujātaṃ gharasuṇhaṃ bhagavā etadavoca –

“Satta kho imā, sujāte, purisassa bhariyāyo. Katamā satta? Vadhakasamā, corīsamā, ayyasamā, mātāsamā, bhaginīsamā, sakhīsamā, dāsīsamā. Imā kho, sujāte, satta purisassa bhariyāyo. Tāsaṃ tvaṃ katamā”ti? “Na kho ahaṃ [nāhaṃ (syā.)], bhante, imassa bhagavatā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāmi. Sādhu me, bhante, bhagavā tathā dhammaṃ desetu yathāhaṃ imassa bhagavatā saṃkhittena bhāsitassa vitthārena atthaṃ jāneyyan”ti. “Tena hi, sujāte, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti. “Evaṃ, bhante”ti kho sujātā gharasuṇhā bhagavato paccassosi. Bhagavā etadavoca –

“Paduṭṭhacittā ahitānukampinī,

Aññesu rattā atimaññate patiṃ;

Dhanena kītassa vadhāya ussukā,

Yā evarūpā purisassa bhariyā;

‘Vadhā ca bhariyā’ti ca sā pavuccati.

“Yaṃ itthiyā vindati sāmiko dhanaṃ,

Sippaṃ vaṇijjañca kasiṃ adhiṭṭhahaṃ;

Appampi tassa apahātumicchati,

Yā evarūpā purisassa bhariyā;

‘Corī ca bhariyā’ti ca sā pavuccati.

“Akammakāmā alasā mahagghasā,

Pharusā ca caṇḍī duruttavādinī;

Uṭṭhāyakānaṃ abhibhuyya vattati,

Yā evarūpā purisassa bhariyā;

‘Ayyā ca bhariyā’ti ca sā pavuccati.

“Yā sabbadā hoti hitānukampinī,

Mātāva puttaṃ anurakkhate patiṃ;

Tato dhanaṃ sambhatamassa rakkhati,

Yā evarūpā purisassa bhariyā;

‘Mātā ca bhariyā’ti ca sā pavuccati.

“Yathāpi jeṭṭhā bhaginī kaniṭṭhakā [kaṇiṭṭhā (sī.), kaniṭṭhā (syā.)],

Sagāravā hoti sakamhi sāmike;

Hirīmanā bhattuvasānuvattinī,

Yā evarūpā purisassa bhariyā;‘Bhaginī ca bhariyā’ti ca sā pavuccati.

“Yācīdha disvāna patiṃ pamodati,

Sakhī sakhāraṃva cirassamāgataṃ;

Koleyyakā sīlavatī patibbatā,

Yā evarūpā purisassa bhariyā;

‘Sakhī ca bhariyā’ti ca sā pavuccati.

“Akkuddhasantā vadhadaṇḍatajjitā,

Aduṭṭhacittā patino titikkhati;

Akkodhanā bhattuvasānuvattinī,

Yā evarūpā purisassa bhariyā;

‘Dāsī ca bhariyā’ti ca sā pavuccati.

“Yācīdha bhariyā vadhakāti vuccati,

‘Corī ca ayyā’ti ca yā pavuccati;

Dussīlarūpā pharusā anādarā,

Kāyassa bhedā nirayaṃ vajanti tā.

“Yācīdha mātā bhaginī sakhīti ca,

‘Dāsī ca bhariyā’ti ca sā pavuccati;

Sīle ṭhitattā cirarattasaṃvutā,

Kāyassa bhedā sugatiṃ vajanti tā”ti.

“Imā kho, sujāte, satta purisassa bhariyāyo. Tāsaṃ tvaṃ katamā”ti? “Ajjatagge maṃ, bhante, bhagavā dāsīsamaṃ sāmikassa bhariyaṃ dhāretū”ti. Dasamaṃ.

☸---------------------------------------------------------------------

七种妻

一 一时，世尊住在舍卫城祇树给孤独园。那时，世尊在上午时分，穿好衣，拿起钵，前往给孤独居士的住所。到了之后，在铺设好的座位上坐下。那时，给孤独居士的住处里人声嘈杂，非常喧闹。这时，给孤独居士来到世尊跟前，到了之后，向世尊行礼问候，坐在一旁。世尊对坐在一旁的给孤独居士说：“居士！为什么你家像渔夫争抢鱼一样，这么吵闹喧哗呢？”“大德！是我家儿媳妇善生，她出身富贵之家，（嫁过来后）她既不孝敬公婆，也不尊重丈夫，甚至对世尊您也不恭敬、不尊重、不尊敬、不供养。”

二 于是，世尊呼唤儿媳善生说：“来，善生！”儿媳善生回应世尊：“是的，大德！”便来到世尊跟前，到了之后，向世尊行礼问候，坐在一旁。世尊对坐在一旁的儿媳善生说：

“善生！男子的妻子有七种。是哪七种呢？即：如同杀人者的妻子、如同盗贼的妻子、如同女主人的妻子、如同母亲的妻子、如同姐妹的妻子、如同朋友的妻子、如同奴婢的妻子。善生！这就是男子的七种妻子。你属于哪一种呢？”“大德！世尊简略说的这些，我无法完全理解其中的含义。请大德慈悲，为我说详细的法，让我能明白世尊简略所说的详细含义。”“那么，善生！仔细听，好好记在心里！我为你解说。”儿媳善生回应世尊：“是的，大德！”世尊于是说道：

“心怀恶意不悲悯，

爱恋他人慢夫君；

夫以财娶却谋害，

男子若有这等妻；

即称‘杀人者之妻’。

“丈夫辛勤所得财，

技艺商农苦经营；

妻欲从中窃取之，

男子若有这等妻；

即称‘盗贼者之妻’。

“懒惰不作好吃食，

粗暴凶悍恶语伤；

欺压勤劳之丈夫，

男子若有这等妻；

即称‘女主人之妻’。

“时常怜悯念夫君，

如母护子般爱护；

守护丈夫积蓄财，

男子若有这等妻；

即称‘母亲者之妻’。

“如同姐妹互敬爱，

尊敬自家之夫主；

怀惭愧心顺夫意，

男子若有这等妻；

即称‘姐妹者之妻’

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.25 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 7.54-1132)/2.1 Abyākatavagga 无记品 (AN 7.54-64)”

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【经名】 2.1.11 Kodhanasutta 愤怒经 (AN 7.64)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Kodhanasuttaṃ

愤怒经

64. “Sattime, bhikkhave, dhammā sapattakantā sapattakaraṇā kodhanaṃ āgacchanti itthiṃ vā purisaṃ vā.

“比丘们！这七种法，是心怀敌意者乐于见到、心怀敌意者希望（对手）遭受的，是（希望）愤怒的女人或男人得到的。

Katame satta?

是哪七种呢？

☆ 愤怒七法 ➾ ① 愿他相貌丑陋、② 愿他睡眠困难、③ 愿他没有利益、④ 愿他没有财富、⑤ 愿他没有声誉、⑥ 愿他没有朋友、⑦ 愿他去往恶趣。

Idha, bhikkhave, sapatto sapattassa evaṃ icchati – ‘aho vatāyaṃ dubbaṇṇo assā’ti!

➊ 在这里，比丘们！心怀敌意者如此希望对手：‘啊！愿他变得相貌丑陋！’

Taṃ kissa hetu?

这是什么原因呢？

Na, bhikkhave, sapatto sapattassa vaṇṇavatāya nandati.

比丘们！因为心怀敌意，所以不欢喜对手的美貌。

Kodhanoyaṃ [kodhanāyaṃ (ka.)], bhikkhave, purisapuggalo kodhābhibhūto kodhapareto,

比丘们！这个愤怒的男人（或女人），被愤怒所征服、被愤怒所折磨，

kiñcāpi so hoti sunhāto suvilitto kappitakesamassu odātavatthavasano [odātavasano (ka.)];

即使他：洗浴干净、涂抹香油、修饰须发、穿着白净的衣服，

atha kho so dubbaṇṇova hoti kodhābhibhūto.

然而，他因为被愤怒所征服，所以，还是显得相貌丑陋。

Ayaṃ, bhikkhave, paṭhamo dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā.

比丘们！这是第一种法，是心怀敌意者乐于见到、心怀敌意者希望（对手）遭受的，是（希望）愤怒的女人或男人得到的。

“Puna caparaṃ, bhikkhave, sapatto sapattassa evaṃ icchati – ‘aho vatāyaṃ dukkhaṃ sayeyyā’ti!

➋ 再者，比丘们！心怀敌意者如此希望对手：‘啊！愿他痛苦难眠！’

Taṃ kissa hetu?

这是什么原因呢？

Na, bhikkhave, sapatto sapattassa sukhaseyyāya nandati.

比丘们！因为心怀敌意，所以不欢喜对手快乐好眠。

Kodhanoyaṃ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto,

比丘们！这个愤怒的男人（或女人），被愤怒所征服、被愤怒所折磨，

kiñcāpi so pallaṅke seti gonakatthate paṭalikatthate kadalimigapavarapaccattharaṇe sauttaracchade ubhatolohitakūpadhāne;

即使他：睡在床上，铺着羊毛长毯、（铺着白羊毛毯、）铺着绣花毛毯、铺着珍贵的羚羊皮毯，有顶盖，两边放着红色靠枕；

atha kho so dukkhaññeva seti kodhābhibhūto.

然而，他因为被愤怒所征服，所以，还是痛苦难眠。

Ayaṃ, bhikkhave, dutiyo dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā.

比丘们！这是第二种法，是心怀敌意者乐于见到、心怀敌意者希望（对手）遭受的，是（希望）愤怒的女人或男人得到的。

“Puna caparaṃ, bhikkhave, sapatto sapattassa evaṃ icchati – ‘aho vatāyaṃ na pacurattho assā’ti!

➌ 再者，比丘们！心怀敌意者如此希望对手：‘啊！愿他不要获得很多利益！’

Taṃ kissa hetu?

这是什么原因呢？

Na, bhikkhave, sapatto sapattassa pacuratthatāya nandati.

比丘们！因为心怀敌意，所以不欢喜对手获得很多利益。

Kodhanoyaṃ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto,

比丘们！这个愤怒的男人（或女人），被愤怒所征服、被愤怒所折磨，

anatthampi gahetvā ‘attho me gahito’ti maññati,

他遭受了不利，却认为‘我得到了利益！’

atthampi gahetvā ‘anattho me gahito’ti maññati.

他得到了利益，却认为‘我遭受了不利！’

Tassime dhammā aññamaññaṃ vipaccanīkā gahitā

他对这些事情的理解与事实相违背；

dīgharattaṃ ahitāya dukkhāya saṃvattanti kodhābhibhūtassa.

他因为被愤怒所征服，所以，长久地给自己带来不利和痛苦。

Ayaṃ, bhikkhave, tatiyo dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā.

比丘们！这是第三种法，是心怀敌意者乐于见到、心怀敌意者希望（对手）遭受的，是（希望）愤怒的女人或男人得到的。

“Puna caparaṃ, bhikkhave, sapatto sapattassa evaṃ icchati – ‘aho vatāyaṃ na bhogavā assā’ti!

➍ 再者，比丘们！心怀敌意者如此希望对手：‘啊！愿他不成富有的人！’

Taṃ kissa hetu?

这是什么原因呢？

Na, bhikkhave, sapatto sapattassa bhogavatāya nandati.

比丘们！因为心怀敌意，所以不欢喜对手成为富有的人。

Kodhanassa, bhikkhave, purisapuggalassa kodhābhibhūtassa kodhaparetassa,

比丘们！这个愤怒的男人（或女人），被愤怒所征服、被愤怒所折磨，

yepissa te honti bhogā uṭṭhānavīriyādhigatā bāhābalaparicitā sedāvakkhittā dhammikā dhammaladdhā,

凡是他通过勤奋努力获得、靠臂力积累、流汗赚取、如法得到的正当财富，

tepi rājāno rājakosaṃ pavesenti kodhābhibhūtassa.

他也会因为被愤怒所征服，（导致财富）被国王们查封没收，充入王库。

Ayaṃ, bhikkhave, catuttho dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā.

比丘们！这是第四种法，是心怀敌意者乐于见到、心怀敌意者希望（对手）遭受的，是（希望）愤怒的女人或男人得到的。

“Puna caparaṃ, bhikkhave, sapatto sapattassa evaṃ icchati – ‘aho vatāyaṃ na yasavā assā’ti!

➎ 再者，比丘们！心怀敌意者如此希望对手：‘啊！愿他没有声誉！’

Taṃ kissa hetu?

这是什么原因呢？

Na, bhikkhave, sapatto sapattassa yasavatāya nandati.

比丘们！因为心怀敌意，所以不欢喜对手赢得声誉。

Kodhanoyaṃ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto,

比丘们！这个愤怒的男人（或女人），被愤怒所征服、被愤怒所折磨，

yopissa so hoti yaso appamādādhigato,

凡是他通过不放逸所得到的声誉，

tamhāpi dhaṃsati kodhābhibhūto.

他也会因为被愤怒所征服，而失去（声誉），陷入恶名。

Ayaṃ, bhikkhave, pañcamo dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā.

比丘们！这是第五种法，是心怀敌意者乐于见到、心怀敌意者希望（对手）遭受的，是（希望）愤怒的女人或男人得到的。

“Puna caparaṃ, bhikkhave, sapatto sapattassa evaṃ icchati – ‘aho vatāyaṃ na mittavā assā’ti!

➏ 再者，比丘们！心怀敌意者如此希望对手：‘啊！愿他没有朋友！’

Taṃ kissa hetu?

这是什么原因呢？

Na, bhikkhave, sapatto sapattassa mittavatāya nandati.

比丘们！因为心怀敌意，所以不欢喜对手获得朋友。

Kodhanaṃ, bhikkhave, purisuggalaṃ kodhābhibhūtaṃ kodhaparetaṃ,

比丘们！这个愤怒的男人（或女人），被愤怒所征服、被愤怒所折磨，

yepissa te honti mittāmaccā ñātisālohitā,

凡是他的朋友、同伴、亲戚、族人，

tepi ārakā parivajjanti kodhābhibhūtaṃ.

也会因为他被愤怒所征服，而纷纷远离、躲避他。

Ayaṃ, bhikkhave, chaṭṭho dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā.

比丘们！这是第六种法，是心怀敌意者乐于见到、心怀敌意者希望（对手）遭受的，是（希望）愤怒的女人或男人得到的。

“Puna caparaṃ, bhikkhave, sapatto sapattassa evaṃ icchati – ‘aho vatāyaṃ kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyyā’ti!

➐ 再者，比丘们！心怀敌意者如此希望对手：‘啊！愿他身坏命终之后，投生到恶处、恶趣、险难处、地狱！’

Taṃ kissa hetu?

这是什么原因呢？

Na, bhikkhave, sapatto sapattassa sugatigamane nandati.

比丘们！因为心怀敌意，所以不欢喜对手投生到善趣。

Kodhanoyaṃ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto

比丘们！这个愤怒的男人（或女人），被愤怒所征服、被愤怒所折磨，

kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati.

他以身做恶行、以语做恶行、以意做恶行；

So kāyena duccaritaṃ caritvā vācāya…pe… kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati kodhābhibhūto.

他因为被愤怒所征服，所以，以身做恶行、以语做恶行、以意做恶行，身坏命终之后，投生到恶处、恶趣、险难处、地狱。

Ayaṃ, bhikkhave, sattamo dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā.

比丘们！这是第七种法，是心怀敌意者乐于见到、心怀敌意者希望（对手）遭受的，是（希望）愤怒的女人或男人得到的。

Ime kho, bhikkhave, satta dhammā sapattakantā sapattakaraṇā kodhanaṃ āgacchanti itthiṃ vā purisaṃ vā”ti.

确实！比丘们！这七种法，是心怀敌意者乐于见到、心怀敌意者希望（对手）遭受的，是（希望）愤怒的女人或男人得到的。”

“Kodhano dubbaṇṇo hoti, atho dukkhampi seti so;

① 愤怒令人丑，痛苦难安眠；

Atho atthaṃ gahetvāna, anatthaṃ adhipajjati [adhigacchati (sī.), paṭipajjati (syā.)].

希望他无利，反得己不利。

“Tato kāyena vācāya, vadhaṃ katvāna kodhano;

② 因此身语恶，愤怒造恶业；

Kodhābhibhūto puriso, dhanajāniṃ nigacchati.

被愤怒征服，遭受财损失。

“Kodhasammadasammatto, āyasakyaṃ [āyasakkhaṃ (syā.)] nigacchati;

③ 沉醉于愤怒，招致坏名声；

Ñātimittā suhajjā ca, parivajjanti kodhanaṃ.

亲友和知己，因怒皆远离。

[itivu. 88 itivuttakepi] “Anatthajanano kodho, kodho cittappakopano;

④ 愤怒生不利，愤怒心狂暴；

Bhayamantarato jātaṃ, taṃ jano nāvabujjhati.

内在生怖畏，凡人难觉知。

“Kuddho atthaṃ na jānāti, kuddho dhammaṃ na passati;

⑤ 怒者不知利，怒者不见法；

Andhatamaṃ tadā hoti, yaṃ kodho sahate naraṃ.

一旦怒火燃，如同陷黑暗。

“Yaṃ kuddho uparodheti, sukaraṃ viya dukkaraṃ;

⑥ 愤怒搞破坏，好事也变难；

Pacchā so vigate kodhe, aggidaḍḍhova tappati.

怒气消除后，如火烧般恼。

“Dummaṅkuyaṃ padasseti [sadasseti (sī.), paṭhamaṃ dasseti (syā.)], dhūmaṃ dhūmīva pāvako;

⑦ 初显不悦色，如烟之于火；

Yato patāyati kodho, yena kujjhanti mānavā.

待到怒火燃，凡人受折磨。

“Nāssa hirī na ottappaṃ [na assa hirī ottappañca (ka.)], na vāco hoti gāravo;

⑧ 无惭也无愧，言语无敬意；

Kodhena abhibhūtassa, na dīpaṃ hoti kiñcanaṃ.

被愤怒征服，不见光明处。

“Tapanīyāni kammāni, yāni dhammehi ārakā;

⑨ 可悲诸恶业，远离善法行；

Tāni ārocayissāmi, taṃ suṇātha yathā tathaṃ.

我今将宣说，如实请谛听。

“Kuddho hi pitaraṃ hanti, hanti kuddho samātaraṃ;

⑩ 怒能杀其父，怒能杀其母；

Kuddho hi brāhmaṇaṃ hanti, hanti kuddho puthujjanaṃ.

怒能杀梵志，怒能杀凡夫。

“Yāya mātu bhato poso, imaṃ lokaṃ avekkhati;

⑪ 赖母亲养育，人得见此世；

Tampi pāṇadadiṃ santiṃ, hanti kuddho puthujjano.

慈母赋予命，怒者杀凡夫。

“Attūpamā hi te sattā, attā hi paramo [paramaṃ (sī. syā.)] piyo;

⑫ 众生皆如己，自身最为爱；

Hanti kuddho puthuttānaṃ, nānārūpesu mucchito.

怒杀诸凡夫，昏迷于诸相。

“Asinā hanti attānaṃ, visaṃ khādanti mucchitā;

⑬ 或以刀自杀，或服毒昏迷；

Rajjuyā bajjha mīyanti, pabbatāmapi kandare.

或上吊而死，或坠崖身亡。

“Bhūnahaccāni [bhūtahaccāni (sī. syā.)] kammāni, attamāraṇiyāni ca;

⑭ 此自毁行为，及杀生恶业，

Karontā nāvabujjhanti [karonto nāvabujjhati (ka.)], kodhajāto parābhavo.

行此不觉知，愤怒致毁灭。

“Itāyaṃ kodharūpena, maccupāso guhāsayo;

⑮ 上述愤怒相，如死神陷阱隐于窟；

Taṃ damena samucchinde, paññāvīriyena diṭṭhiyā.

以调伏断除，凭正见、智慧与精进。

“Yathā metaṃ [ekametaṃ (syā.), ekametaṃ (sī.)] akusalaṃ, samucchindetha paṇḍito;

⑯ 如此不善法，智者应断除；

Tatheva dhamme sikkhetha, mā no dummaṅkuyaṃ ahu.

如是当学法，愿我无愧行。

“Vītakodhā anāyāsā, vītalobhā anussukā [anissukā (sī. syā.) tadaṭṭhakathāsu pana “anussukā” tveva dissati];

⑰ 离怒无忧恼，离贪无热望；

Dantā kodhaṃ pahantvāna, parinibbanti anāsavā”ti [parinibbissathanāsavāti (syā.), parinibbiṃsu anāsavāti (ka.)].

调御已断怒，无漏般涅槃。

ekādasamaṃ;

愤怒经 ～无记品‧第十一经终

～《增支部经典‧七集‧Kodhanasutta 愤怒经》(AN 7.64)

Abyākatavaggo chaṭṭho.

第一 无记品（终）（原第六品）

Tassuddānaṃ –

此品（十一经）摄颂曰：

Abyākato purisagati,

（一）无记、（二）七种人趣、

tissa sīha arakkhiyaṃ;

（三）帝须梵、（四）狮子将军、（五）四不护、

Kimilaṃ satta pacalā,

（六）金毗罗竹林、（七）漏尽七法、（八）瞌睡而坐、

mettā bhariyā kodhekādasāti.

（九）慈心、（十）七种妻、（十一）愤怒经。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 7.54-1132)/2.2 Mahāvagga 大品 (AN 7.65-74)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.1 Hirīottappasutta 惭愧 (AN 7.65)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Mahāvaggo

1. Hirīottappasuttaṃ

☆ ➊ 无惭愧 ✄ ➋ 无根防护 ✄ ➌ 无戒 ✄ ➍ 无正定 ✄ ➎ 无如实智见 ✄ ➏ 无厌背离贪 ✄ ➐ 解脱智见！ ～☹

65. [a. ni. 5.24, 168; 2.6.50] “Hirottappe, bhikkhave, asati hirottappavipannassa hatūpaniso hoti indriyasaṃvaro;

“比丘们！➊ 当没有惭愧时，缺少惭愧的人，其根律仪的近依（条件）就被毁坏了；

indriyasaṃvare asati indriyasaṃvaravipannassa hatūpanisaṃ hoti sīlaṃ;

➋ 当没有根律仪时，缺少根律仪的人，其戒的近依就被毁坏了；

sīle asati sīlavipannassa hatūpaniso hoti sammāsamādhi;

➌ 当没有戒时，缺少戒的人，其正定的近依就被毁坏了；

sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ;

➍ 当没有正定时，缺少正定的人，其如实知见的近依就被毁坏了；

yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo;

➎ 当没有如实知见时，缺少如实知见的人，其厌离、离贪的近依就被毁坏了；

nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ.

➏ 当没有厌离、离贪时，缺少厌离、离贪的人，其➐ 解脱知见的近依就被毁坏了。

Seyyathāpi, bhikkhave, rukkho sākhāpalāsavipanno.

比丘们！譬如树木缺少了枝叶，

Tassa papaṭikāpi na pāripūriṃ gacchati, tacopi pheggupi sāropi na pāripūriṃ gacchati.

它的嫩芽不能圆满，（树）皮、边材、心材也都不能圆满。

Evamevaṃ kho, bhikkhave, hirottappe asati hirottappavipannassa hatūpaniso hoti indriyasaṃvaro; indriyasaṃvare asati indriyasaṃvaravipannassa hatūpanisaṃ hoti sīlaṃ; sīle asati sīlavipannassa hatūpaniso hoti sammāsamādhi; sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ; yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo; nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ.

同样的，比丘们！当没有惭愧时，缺少惭愧的人……乃至……其解脱知见的近依就被毁坏了。

☆ ⓵ 惭愧 ➾ ⓶ 根防护 ➾ ⓷ 戒 ➾ ⓸ 正定 ➾ ⓹ 如实智见 ➾ ⓺ 厌背离贪 ➾ ⓻ 解脱智见。 ～☺

“Hirottappe, bhikkhave, sati hirottappasampannassa upanisasampanno hoti indriyasaṃvaro;

比丘们！⓵ 当具有惭愧时，具足惭愧的人，其根律仪的近依就具足了：

indriyasaṃvare sati indriyasaṃvarasampannassa upanisasampannaṃ hoti sīlaṃ;

⓶ 当具有根律仪时，具足根律仪的人，其戒的近依就具足了；

sīle sati sīlasampannassa upanisasampanno hoti sammāsamādhi;

⓷ 当具有戒时，具足戒的人，其正定的近依就具足了；

sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ;

⓸ 当具有正定时，具足正定的人，其如实知见的近依就具足了；

yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo;

⓹ 当具有如实知见时，具足如实知见的人，其厌离、离贪的近依就具足了；

nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanaṃ.

⓺ 当具有厌离、离贪时，具足厌离、离贪的人，其⓻ 解脱知见的近依就具足了。

Seyyathāpi, bhikkhave, rukkho sākhāpalāsasampanno.

比丘们！譬如树木具足了枝叶，

Tassa papaṭikāpi pāripūriṃ gacchati, tacopi pheggupi sāropi pāripūriṃ gacchati.

它的嫩芽能够圆满，（树）皮、边材、心材也都能圆满。

Evamevaṃ kho, bhikkhave, hirottappe sati hirottappasampannassa upanisasampanno hoti…pe… vimuttiñāṇadassanan”ti. Paṭhamaṃ.

同样的，比丘们！当具有惭愧时，具足惭愧的人……乃至……其解脱知见的近依就具足了。”

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 7.54-1132)/2.2 Mahāvagga 大品 (AN 7.65-74)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.2 Sattasūriyasutta 第七太阳 (AN 7.66)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Sattasūriyasuttaṃ

66. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati ambapālivane. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Aniccā, bhikkhave, saṅkhārā; adhuvā, bhikkhave, saṅkhārā; anassāsikā, bhikkhave, saṅkhārā. Yāvañcidaṃ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṃ alaṃ virajjituṃ alaṃ vimuccituṃ.

“Sineru, bhikkhave, pabbatarājā caturāsītiyojanasahassāni āyāmena, caturāsītiyojanasahassāni vitthārena, caturāsītiyojanasahassāni mahāsamudde ajjhogāḷho, caturāsītiyojanasahassāni mahāsamuddā accuggato. Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni devo na vassati. Deve kho pana, bhikkhave, avassante ye kecime bījagāmabhūtagāmā osadhitiṇavanappatayo te ussussanti visussanti, na bhavanti. Evaṃ aniccā, bhikkhave, saṅkhārā; evaṃ adhuvā, bhikkhave, saṅkhārā…pe… alaṃ vimuccituṃ.

“Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena dutiyo sūriyo pātubhavati. Dutiyassa, bhikkhave, sūriyassa pātubhāvā yā kāci kunnadiyo kusobbhā [kussubbho (sī.), kussobbhā (syā.)] tā ussussanti visussanti, na bhavanti. Evaṃ aniccā, bhikkhave, saṅkhārā…pe… alaṃ vimuccituṃ.

“Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena tatiyo sūriyo pātubhavati. Tatiyassa, bhikkhave, sūriyassa pātubhāvā yā kāci mahānadiyo, seyyathidaṃ – gaṅgā, yamunā, aciravatī, sarabhū, mahī, tā ussussanti visussanti, na bhavanti. Evaṃ aniccā, bhikkhave, saṅkhārā…pe… alaṃ vimuccituṃ.

“Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena catuttho sūriyo pātubhavati. Catutthassa, bhikkhave, sūriyassa pātubhāvā ye te mahāsarā yato imā mahānadiyo pavattanti, seyyathidaṃ – anotattā, sīhapapātā, rathakārā, kaṇṇamuṇḍā, kuṇālā, chaddantā, mandākiniyā, tā ussussanti visussanti, na bhavanti. Evaṃ aniccā, bhikkhave, saṅkhārā…pe… alaṃ vimuccituṃ.

“Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena pañcamo sūriyo pātubhavati. Pañcamassa, bhikkhave, sūriyassa pātubhāvā yojanasatikānipi mahāsamudde udakāni ogacchanti, dviyojanasatikānipi mahāsamudde udakāni ogacchanti, tiyojanasatikānipi, catuyojanasatikānipi, pañcayojanasatikānipi, chayojanasatikānipi, sattayojanasatikānipi mahāsamudde udakāni ogacchanti; sattatālampi mahāsamudde udakaṃ saṇṭhāti, chatālampi, pañcatālampi, catutālampi, titālampi, dvitālampi, tālamattampi mahāsamudde udakaṃ saṇṭhāti; sattaporisampi mahāsamudde udakaṃ saṇṭhāti, chaporisampi, pañcaporisampi, catuporisampi, tiporisampi, dviporisampi, porisampi [porisamattampi (syā.)], aḍḍhaporisampi, kaṭimattampi, jaṇṇukāmattampi, gopphakamattampi mahāsamudde udakaṃ saṇṭhāti. Seyyathāpi, bhikkhave, saradasamaye thullaphusitake deve vassante tattha tattha gopadesu [gopphakapadesesu (ka.)] udakāni ṭhitāni honti; evamevaṃ kho, bhikkhave, tattha tattha gopphakamattāni [gopadamattāni (sī. syā.)] mahāsamudde udakāni ṭhitāni honti. Pañcamassa, bhikkhave, sūriyassa pātubhāvā aṅgulipabbamattampi mahāsamudde udakaṃ na hoti. Evaṃ aniccā, bhikkhave, saṅkhārā…pe… alaṃ vimuccituṃ.

“Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena chaṭṭho sūriyo pātubhavati. Chaṭṭhassa, bhikkhave, sūriyassa pātubhāvā ayañca mahāpathavī sineru ca pabbatarājā dhūmāyanti saṃdhūmāyanti sampadhūmāyanti [dhūpāyanti sandhūpāyanti sampadhūpāyanti (sī. syā.)]. Seyyathāpi, bhikkhave, kumbhakārapāko ālepito [ālimpito (sī. syā.)] paṭhamaṃ dhūmeti saṃdhūmeti sampadhūmeti; evamevaṃ kho, bhikkhave, chaṭṭhassa sūriyassa pātubhāvā ayañca mahāpathavī sineru ca pabbatarājā dhūmāyanti saṃdhūmāyanti sampadhūmāyanti. Evaṃ aniccā, bhikkhave, saṅkhārā…pe… alaṃ vimuccituṃ.

“Hoti kho so, bhikkhave, samayo yaṃ kadāci karahaci dīghassa addhuno accayena sattamo sūriyo pātubhavati. Sattamassa, bhikkhave, sūriyassa pātubhāvā ayañca mahāpathavī sineru ca pabbatarājā ādippanti pajjalanti ekajālā bhavanti. Imissā ca, bhikkhave, mahāpathaviyā sinerussa ca pabbatarājassa jhāyamānānaṃ dayhamānānaṃ acci vātena khittā yāva brahmalokāpi gacchati. Sinerussa, bhikkhave, pabbatarājassa jhāyamānassa dayhamānassa vinassamānassa mahatā tejokhandhena abhibhūtassa yojanasatikānipi kūṭāni palujjanti dviyojanasatikānipi, tiyojanasatikānipi, catuyojanasatikānipi, pañcayojanasatikānipi kūṭāni palujjanti. Imissā ca, bhikkhave, mahāpathaviyā sinerussa ca pabbatarājassa jhāyamānānaṃ dayhamānānaṃ neva chārikā paññāyati na masi. Seyyathāpi, bhikkhave, sappissa vā telassa vā jhāyamānassa dayhamānassa neva chārikā paññāyati na masi; evamevaṃ kho, bhikkhave, imissā ca mahāpathaviyā sinerussa ca pabbatarājassa jhāyamānānaṃ dayhamānānaṃ neva chārikā paññāyati na masi. Evaṃ aniccā, bhikkhave, saṅkhārā; evaṃ adhuvā, bhikkhave, saṅkhārā; evaṃ anassāsikā, bhikkhave, saṅkhārā. Yāvañcidaṃ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṃ alaṃ virajjituṃ alaṃ vimuccituṃ.

“Tatra, bhikkhave, ko mantā ko saddhātā – ‘ayañca pathavī sineru ca pabbatarājā dayhissanti vinassissanti, na bhavissantī’ti aññatra diṭṭhapadehi?

[a. ni. 6.54; 7.73] “Bhūtapubbaṃ, bhikkhave, sunetto nāma satthā ahosi titthakaro kāmesu vītarāgo. Sunettassa kho pana, bhikkhave, satthuno anekāni sāvakasatāni ahesuṃ. Sunetto, bhikkhave, satthā sāvakānaṃ brahmalokasahabyatāya dhammaṃ desesi. Ye kho pana, bhikkhave, sunettassa satthuno brahmalokasahabyatāya dhammaṃ desentassa sabbena sabbaṃ sāsanaṃ ājāniṃsu te kāyassa bhedā paraṃ maraṇā sugatiṃ brahmalokaṃ upapajjiṃsu. Ye na sabbena sabbaṃ sāsanaṃ ājāniṃsu te kāyassa bhedā paraṃ maraṇā appekacce paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjiṃsu, appekacce nimmānaratīnaṃ devānaṃ sahabyataṃ upapajjiṃsu, appekacce tusitānaṃ devānaṃ sahabyataṃ upapajjiṃsu, appekacce yāmānaṃ devānaṃ sahabyataṃ upapajjiṃsu, appekacce tāvatiṃsānaṃ devānaṃ sahabyataṃ upapajjiṃsu, appekacce cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjiṃsu, appekacce khattiyamahāsālānaṃ sahabyataṃ upapajjiṃsu, appekacce brāhmaṇamahāsālānaṃ sahabyataṃ upapajjiṃsu, appekacce gahapatimahāsālānaṃ sahabyataṃ upapajjiṃsu.

“Atha kho, bhikkhave, sunettassa satthuno etadahosi – ‘na kho metaṃ patirūpaṃ yohaṃ sāvakānaṃ samasamagatiyo assaṃ abhisamparāyaṃ, yaṃnūnāhaṃ uttari mettaṃ [uttari maggaṃ (ka.)] bhāveyyan’”ti.

“Atha kho, bhikkhave, sunetto satthā satta vassāni mettaṃ cittaṃ bhāvesi. Satta vassāni mettaṃ cittaṃ bhāvetvā satta saṃvaṭṭavivaṭṭakappe nayimaṃ lokaṃ punarāgamāsi. Saṃvaṭṭamāne sudaṃ, bhikkhave, loke ābhassarūpago hoti. Vivaṭṭamāne loke suññaṃ brahmavimānaṃ upapajjati. Tatra sudaṃ, bhikkhave, brahmā hoti mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī. Chattiṃsakkhattuṃ kho pana, bhikkhave, sakko ahosi devānamindo. Anekasatakkhattuṃ rājā ahosi cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Parosahassaṃ kho panassa puttā ahesuṃ sūrā vīraṅgarūpā parasenappamaddanā. So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasi. So hi nāma, bhikkhave, sunetto satthā evaṃ dīghāyuko samāno evaṃ ciraṭṭhitiko aparimutto ahosi – ‘jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, aparimutto dukkhasmā’ti vadāmi”.

“Taṃ kissa hetu? Catunnaṃ dhammānaṃ ananubodhā appaṭivedhā. Katamesaṃ catunnaṃ? Ariyassa, bhikkhave, sīlassa ananubodhā appaṭivedhā, ariyassa samādhissa ananubodhā appaṭivedhā, ariyāya paññāya ananubodhā appaṭivedhā, ariyāya vimuttiyā ananubodhā appaṭivedhā. Tayidaṃ, bhikkhave, ariyaṃ sīlaṃ anubuddhaṃ paṭividdhaṃ, ariyo samādhi anubodho paṭividdho, ariyā paññā anubodhā paṭividdhā, ariyā vimutti anubodhā paṭividdhā, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthi dāni punabbhavo”ti. Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

“Sīlaṃ samādhi paññā ca, vimutti ca anuttarā;

Anubuddhā ime dhammā, gotamena yasassinā.

“Iti buddho abhiññāya, dhammamakkhāsi bhikkhunaṃ;

Dukkhassantakaro satthā, cakkhumā parinibbuto”ti. dutiyaṃ;

☸---------------------------------------------------------------------

第七太阳

一 我是这样听说的：有一次，世尊住在毗舍离的芒果女园。在那里，世尊召唤比丘们：“比丘们！”那些比丘回答世尊：“尊者！”世尊这样说道：

二 “比丘们！诸行无常；比丘们！诸行不稳固；比丘们！诸行不可依怙。比丘们！既然如此，对于一切诸行，都实在应该厌离、应该离贪、应该解脱。比丘们！须弥山王，高八万四千由旬，宽八万四千由旬，浸入大海的部分是八万四千由旬，突出大海的部分也是八万四千由旬。比丘们！会有那样一个时候，经过一段漫长的时间，许多年、许多百年、许多千年、许多十万年，天不下雨。比丘们！当天不下雨时，所有那些种子类、植物类、药草、草木、森林都会干枯、枯萎，不复存在。比丘们！诸行就是这样无常；比丘们！诸行就是这样不稳固；比丘们！诸行就是这样不可依怙。比丘们！既然如此，对于一切诸行，都实在应该厌离、应该离贪、应该解脱。比丘们！会有那样一个时候，经过一段漫长的时间，迟早会有第二个太阳出现。

三 比丘们！随着第二个太阳的出现，所有的小河、小沟渠都会干涸、枯竭，不复存在。比丘们！诸行就是这样无常……（乃至）……应该解脱。比丘们！会有那样一个时候，经过一段漫长的时间，迟早会有第三个太阳出现。

四 比丘们！随着第三个太阳的出现，所有的大河，例如：恒河、亚穆纳河、阿夷罗跋提河、萨罗浮河、摩希河，都会干涸、枯竭，不复存在。比丘们！诸行就是这样无常……（乃至）……应该解脱。比丘们！会有那样一个时候，经过一段漫长的时间，迟早会有第四个太阳出现。

五 比丘们！随着第四个太阳的出现，那些大河所发源的大湖，例如：无热恼池、狮口池、车工池、耳环池、鹧鸪池、六牙池、曼陀吉尼池，都会干涸、枯竭，不复存在。比丘们！诸行就是这样无常……（乃至）……应该解脱。比丘们！会有那样一个时候，经过一段漫长的时间，迟早会有第五个太阳出现。

六 比丘们！随着第五个太阳的出现，大海的水量减少一百由旬，减少二百由旬，减少三百由旬，……乃至……减少七百由旬；大海只剩下七多罗树高的水，然后是六多罗树高、五多罗树高、四多罗树高、三多罗树高、二多罗树高、一多罗树高的水；然后大海只剩下七人高的水，然后是六人高、五人高、四人高、三人高、二人高、一人高、半人高、齐腰深、齐膝深、齐踝深的水存于大海。比丘们！譬如秋季下大雨时，处处都有牛蹄印大小的水坑；比丘们！同样的，那时大海处处只有牛蹄印大小的水坑。比丘们！随着第五个太阳的出现，大海中连一个指节深的水都没有了。比丘们！诸行就是这样无常……（乃至）……应该解脱。比丘们！会有那样一个时候，经过一段漫长的时间，会有第六个太阳出现。

七 比丘们！随着第六个太阳的出现，这大地上的一切以及须弥山王开始冒烟、普遍冒烟、极其普遍地冒烟。比丘们！譬如陶匠的窑，刚点燃时先冒烟、普遍冒烟、极其普遍地冒烟；比丘们！同样的，随着第六个太阳的出现，这大地上的一切以及须弥山王开始冒烟、普遍冒烟、极其普遍地冒烟。比丘们！诸行就是这样无常……（乃至）……应该解脱。比丘们！会有那样一个时候，经过一段漫长的时间，迟早会有第七个太阳出现。

八 比丘们！随着第七个太阳的出现，这大地上的一切以及须弥山王开始燃烧、起火，成为一团烈焰。比丘们！这大地上的一切和须弥山王燃烧时，火焰被风吹送，甚至能到达梵天世界。比丘们！须弥山王在燃烧、焚毁、灭亡，被巨大的火团吞没时，一百由旬高的山峰会崩塌，二百由旬高、三百由旬高、四百由旬高、五百由旬高的山峰都会崩塌。比丘们！这大地上的一切以及须弥山王燃烧、焚毁时，既看不到灰烬，也看不到炭黑。比丘们！譬如酥油或植物油燃烧、焚毁时，既看不到灰烬，也看不到炭黑；比丘们！同样的，这大地上的一切以及须弥山王燃烧、焚毁时，既看不到灰烬，也看不到炭黑。比丘们！诸行就是这样无常；比丘们！诸行就是这样不稳固；比丘们！诸行就是这样不可依怙。比丘们！既然如此，对于一切诸行，都实在应该厌离、应该离贪、应该解脱。比丘们！在这种情况下，除了亲眼见到的人之外，谁能想到、谁能相信‘这大地和须弥山王将会燃烧、毁灭，不复存在’呢？”

九 比丘们！过去，曾有一位名叫妙眼(Sunetta)的导师，是一位离诸欲的外道宗师。比丘们！妙眼导师有数百位弟子。比丘们！妙眼导师向弟子们宣说投生梵天作伴的方法。比丘们！那些完全理解妙眼导师所宣说的投生梵天作伴方法的弟子，在身坏命终之后，投生到善趣的梵天世界。那些未能完全理解其教导的弟子，在身坏命终之后，有些投生到他化自在天的天神中作伴，有些投生到化乐天的天神中作伴，有些投生到兜率天的天神中作伴，有些投生到夜摩天的天神中作伴，有些投生到忉利天的天神中作伴，有些投生到四大王天的天神中作伴，有些投生到刹帝利大富长者家作伴，有些投生到婆罗门大富长者家作伴，有些投生到居士大富长者家作伴。

一〇 比丘们！那时，妙眼导师这样想：‘我在来世与弟子们生到完全相同的地方，这对我来说是不相称的。我应当修习更高层次的慈心。’比丘们！于是妙眼导师修习慈心七年。修习慈心七年之后，他在七个世间成坏的大劫中，没有再回到这个世界来。比丘们！当世间趋于坏灭时，他生到光音天；当世间趋于形成时，他投生到空无的梵天宫殿中。比丘们！在那里，他成为梵天、大梵天、征服者、不被征服者、全见者、拥有自在力者。再者，比丘们！他曾三十六次成为天帝释。曾数百次成为转轮王，是如法的法王，征服四方，国土安定，具足七宝。他拥有一千多位儿子，他们勇猛、英武、能摧破敌军。他不用刑罚、不用刀杖，以正法征服了海洋环绕的大地并安住其中。比丘们！我说：那位妙眼导师虽然如此长寿，如此长久地存在，却仍然没有解脱生、老、死、愁、悲、苦、忧、恼，我说他没有从苦中解脱。这是什么原因呢？是因为未能了悟、未能彻知四种法。哪四种呢？

一一 比丘们！即：未能了悟、未能彻知圣者的戒；未能了悟、未能彻知圣者的定；未能了悟、未能彻知圣者的慧；未能了悟、未能彻知圣者的解脱。比丘们！如今，圣者的戒已被了悟、已被彻知；圣者的定已被了悟、已被彻知；圣者的慧已被了悟、已被彻知；圣者的解脱已被了悟、已被彻知。有爱已被断除，存在的导线已被毁坏，如今不再有后有。”

世尊这样说了。说完这些话后，善逝、导师又接着这样说道：

戒、定以及慧， 无上的解脱，

此等诸妙法， 声誉卓著的乔达摩已证悟。

如此灭尽苦， 导师已般涅槃，

具眼的佛陀，了知此正法， 向比丘们开示。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 7.54-1132)/2.2 Mahāvagga 大品 (AN 7.65-74)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.3 Nagaropamasutta 城镇资具 (AN 7.67)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Nagaropamasuttaṃ

67. “Yato kho, bhikkhave, rañño paccantimaṃ nagaraṃ sattahi nagaraparikkhārehi suparikkhataṃ [suparikkhittaṃ (ka.)] hoti, catunnañca āhārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī. Idaṃ vuccati, bhikkhave, rañño paccantimaṃ nagaraṃ akaraṇīyaṃ bāhirehi paccatthikehi paccāmittehi.

“Katamehi sattahi nagaraparikkhārehi suparikkhataṃ hoti? Idha, bhikkhave, rañño paccantime nagare esikā hoti gambhīranemā [gambhīranemi (ka.)] sunikhātā acalā asampavedhī [asampavedhi (sī. syā.)]. Iminā paṭhamena nagaraparikkhārena suparikkhataṃ hoti rañño paccantimaṃ nagaraṃ abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya.

“Puna caparaṃ, bhikkhave, rañño paccantime nagare parikhā hoti gambhīrā ceva vitthatā ca. Iminā dutiyena nagaraparikkhārena suparikkhataṃ hoti rañño paccantimaṃ nagaraṃ abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya.

“Puna caparaṃ, bhikkhave, rañño paccantime nagare anupariyāyapatho hoti ucco ceva vitthato ca. Iminā tatiyena nagaraparikkhārena suparikkhataṃ hoti rañño paccantimaṃ nagaraṃ abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya.

“Puna caparaṃ, bhikkhave, rañño paccantime nagare bahuṃ āvudhaṃ sannicitaṃ hoti salākañceva jevanikañca [jevaniyañca (sī. aṭṭha.)]. Iminā catutthena nagaraparikkhārena suparikkhataṃ hoti rañño paccantimaṃ nagaraṃ abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya.

“Puna caparaṃ, bhikkhave, rañño paccantime nagare bahubalakāyo paṭivasati, seyyathidaṃ – hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsakaputtā. Iminā pañcamena nagaraparikkhārena suparikkhataṃ hoti rañño paccantimaṃ nagaraṃ abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya.

“Puna caparaṃ, bhikkhave, rañño paccantime nagare dovāriko hoti paṇḍito byatto medhāvī aññātānaṃ nivāretā ñātānaṃ pavesetā. Iminā chaṭṭhena nagaraparikkhārena suparikkhataṃ hoti rañño paccantimaṃ nagaraṃ abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya.

“Puna caparaṃ, bhikkhave, rañño paccantime nagare pākāro hoti ucco ceva vitthato ca vāsanalepanasampanno ca. Iminā sattamena nagaraparikkhārena suparikkhataṃ hoti rañño paccantimaṃ nagaraṃ abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. Imehi sattahi nagaraparikkhārehi suparikkhataṃ hoti.

“Katamesaṃ catunnaṃ āhārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī? Idha, bhikkhave, rañño paccantime nagare bahuṃ tiṇakaṭṭhodakaṃ sannicitaṃ hoti abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya.

“Puna caparaṃ, bhikkhave, rañño paccantime nagare bahuṃ sāliyavakaṃ sannicitaṃ hoti abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya.

“Puna caparaṃ, bhikkhave, rañño paccantime nagare bahuṃ tilamuggamāsāparaṇṇaṃ sannicitaṃ hoti abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya.

“Puna caparaṃ, bhikkhave, rañño paccantime nagare bahuṃ bhesajjaṃ sannicitaṃ hoti, seyyathidaṃ – sappi navanītaṃ telaṃ madhu phāṇitaṃ loṇaṃ abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya. Imesaṃ kho, bhikkhave, catunnaṃ āhārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.

“Yato kho, bhikkhave, rañño paccantimaṃ nagaraṃ imehi sattahi nagaraparikkhārehi suparikkhataṃ hoti, imesañca catunnaṃ āhārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī. Idaṃ vuccati, bhikkhave, rañño paccantimaṃ nagaraṃ akaraṇīyaṃ bāhirehi paccatthikehi paccāmittehi. Evamevaṃ kho, bhikkhave, yato ariyasāvako sattahi saddhammehi samannāgato hoti, catunnañca jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī. Ayaṃ vuccati, bhikkhave, ariyasāvako akaraṇīyo mārassa akaraṇīyo pāpimato. Katamehi sattahi saddhammehi samannāgato hoti?

“Seyyathāpi, bhikkhave, rañño paccantime nagare esikā hoti gambhīranemā sunikhātā acalā asampavedhī abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. Evamevaṃ kho, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ ‘itipi so…pe… buddho bhagavā’ti. Saddhesiko, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti; sāvajjaṃ pajahati, anavajjaṃ bhāveti; suddhaṃ attānaṃ pariharati. Iminā paṭhamena saddhammena samannāgato hoti.

“Seyyathāpi, bhikkhave, rañño paccantime nagare parikkhā hoti gambhīrā ceva vitthatā ca abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. Evamevaṃ kho, bhikkhave, ariyasāvako hirīmā hoti, hirīyati kāyaduccaritena vacīduccaritena manoduccaritena, hirīyati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā. Hirīparikkho kho, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti; sāvajjaṃ pajahati, anavajjaṃ bhāveti; suddhaṃ attānaṃ pariharati. Iminā dutiyena saddhammena samannāgato hoti.

“Seyyathāpi, bhikkhave, rañño paccantime nagare anupariyāyapatho hoti ucco ceva vitthato ca abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. Evamevaṃ kho, bhikkhave, ariyasāvako ottappī hoti, ottappati kāyaduccaritena vacīduccaritena manoduccaritena, ottappati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā. Ottappapariyāyapatho, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti; sāvajjaṃ pajahati, anavajjaṃ bhāveti; suddhaṃ attānaṃ pariharati. Iminā tatiyena saddhammena samannāgato hoti.

“Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṃ āvudhaṃ sannicitaṃ hoti salākañceva jevanikañca abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. Evamevaṃ kho, bhikkhave, ariyasāvako bahussuto hoti…pe… diṭṭhiyā suppaṭividdhā. Sutāvudho, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti; sāvajjaṃ pajahati, anavajjaṃ bhāveti; suddhaṃ attānaṃ pariharati. Iminā catutthena saddhammena samannāgato hoti.

“Seyyathāpi, bhikkhave, rañño paccantime nagare bahubalakāyo paṭivasati, seyyathidaṃ – hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsakaputtā abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. Evamevaṃ kho, bhikkhave, ariyasāvako āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Vīriyabalakāyo, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti; sāvajjaṃ pajahati, anavajjaṃ bhāveti; suddhaṃ attānaṃ pariharati. Iminā pañcamena saddhammena samannāgato hoti.

“Seyyathāpi, bhikkhave, rañño paccantime nagare dovāriko hoti paṇḍito byatto medhāvī aññātānaṃ nivāretā ñātānaṃ pavesetā abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. Evamevaṃ kho, bhikkhave, ariyasāvako satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā. Satidovāriko, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti; sāvajjaṃ pajahati, anavajjaṃ bhāveti; suddhaṃ attānaṃ pariharati. Iminā chaṭṭhena saddhammena samannāgato hoti.

“Seyyathāpi, bhikkhave, rañño paccantime nagare pākāro hoti ucco ceva vitthato ca vāsanalepanasampanno ca abbhantarānaṃ guttiyā bāhirānaṃ paṭighātāya. Evamevaṃ kho, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Paññāvāsanalepanasampanno, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti; sāvajjaṃ pajahati, anavajjaṃ bhāveti; suddhaṃ attānaṃ pariharati. Iminā sattamena saddhammena samannāgato hoti. Imehi sattahi saddhammehi samannāgato hoti.

“Katamesaṃ catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī? Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṃ tiṇakaṭṭhodakaṃ sannicitaṃ hoti abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya. Evamevaṃ kho, bhikkhave, ariyasāvako vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati attano ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.

“Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṃ sāliyavakaṃ sannicitaṃ hoti abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya. Evamevaṃ kho, bhikkhave, ariyasāvako vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati attano ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.

“Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṃ tilamuggamāsāparaṇṇaṃ sannicitaṃ hoti abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya. Evamevaṃ kho, bhikkhave, ariyasāvako pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati attano ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.

“Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṃ bhesajjaṃ sannicitaṃ hoti, seyyathidaṃ – sappi navanītaṃ telaṃ madhu phāṇitaṃ loṇaṃ abbhantarānaṃ ratiyā aparitassāya phāsuvihārāya bāhirānaṃ paṭighātāya. Evamevaṃ kho bhikkhave, ariyasāvako sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati attano ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa. Imesaṃ catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.

“Yato kho, bhikkhave, ariyasāvako imehi sattahi saddhammehi samannāgato hoti, imesañca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī. Ayaṃ vuccati, bhikkhave, ariyasāvako akaraṇīyo mārassa akaraṇīyo pāpimato”ti. Tatiyaṃ.

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城镇资具

一 “诸比丘！当国王边境的城镇，七种城镇资具都完备，四种食物能随意获得，不难获得，不费力获得时，诸比丘！这个国王边境的城镇，就不能被外来的侵略者、敌人所攻克。是哪七种城镇资具完备呢？

二 诸比丘！在此，国王边境的城镇，有城柱深埋根基，牢固不动摇，不可撼动。国王边境的城镇，这是第一种资具完备，用于守护内部，防御外部。

三 诸比丘！再者，国王边境的城镇，有既深且宽的护城河。国王边境的城镇，这是第二种资具完备，用于守护内部，防御外部。

四 诸比丘！再者，国王边境的城镇，有既高且宽的巡逻道。国王边境的城镇，这是第三种资具完备，用于守护内部，防御外部。

五 诸比丘！再者，国王边境的城镇，储备有许多武器，包括箭和投射器械。国王边境的城镇，这是第四种资具完备，用于守护内部，防御外部。

六 诸比丘！再者，国王边境的城镇，驻扎有众多军队，例如：象兵、骑兵、战车兵、弓箭手、旗手、参谋、后勤兵、王族勇士、冲锋队、大象部队、勇士、披甲士兵、仆从兵。国王边境的城镇，这是第五种资具完备，用于守护内部，防御外部。

七 诸比丘！再者，国王边境的城镇，有守门官，是贤明、干练、有智慧的人；他阻止陌生人进入，让熟悉的人进入。国王边境的城镇，这是第六种资具完备，用于守护内部，防御外部。

八 诸比丘！再者，国王边境的城镇，有既高且宽、涂有防护涂层的城墙。国王边境的城镇，这是第七种资具完备，用于守护内部，防御外部。具备了这七种城镇资具，就是完备。如何是四种食物能随意获得，不难获得，不费力获得呢？

九 诸比丘！在此，国王边境的城镇，为了内部人员的愉悦、无畏、安乐生活，以及防御外部，储备有大量的草、木柴和水。

十 诸比丘！再者，国王边境的城镇，为了内部人员的愉悦、无畏、安乐生活，以及防御外部，储备有大量的米和大麦。

十一 诸比丘！再者，国王边境的城镇，为了内部人员的守护、无畏、安乐生活，以及防御外部，储备有大量的芝麻、绿豆、豌豆和其他豆类谷物。

十二 诸比丘！再者，国王边境的城镇，为了内部人员的愉悦、无畏、安乐生活，以及防御外部，储备有大量的药品，即：酥油、奶油、油、蜂蜜、糖蜜、盐。这四种食物，都能随意获得，不难获得，不费力获得。

诸比丘！国王边境的城镇，因为这七种资具完备，这四种食物能随意获得，不难获得，不费力获得，所以，诸比丘！这个国王边境的城镇，不能被外来的侵略者、敌人所攻克。诸比丘！同样地，当圣弟子具备七种正法（善法），并且四种禅那，这些属于增上心、带来现世安乐境界，能随意获得，不难获得，不费力获得时，诸比丘！这位圣弟子，就不能被魔罗所扰，不能被波旬（恶者）所扰。如何是具备七种正法呢？

十三 诸比丘！就像国王边境的城镇，为了守护内部、防御外部，有城柱深埋根基，牢固不动摇。诸比丘！同样地，圣弟子有信心，相信如来的觉悟：‘像这样，那位世尊是阿罗汉、圆满正自觉者、明行具足者、善逝、世间了解者、无上士、调御丈夫、天人导师、佛陀、世尊。’诸比丘！有信心之柱的圣弟子，舍断不善法，培育善法；舍断有过失的法，培育无过失的法；保持自身清净。这是具备了第一种正法。

十四 诸比丘！就像国王边境的城镇，为了守护内部、防御外部，有既深且宽的护城河。诸比丘！同样地，圣弟子有惭（知耻），对于身恶行、语恶行、意恶行感到羞耻，对于造作邪恶、不善的法感到羞耻。诸比丘！有惭之护城河的圣弟子，舍断不善法，培育善法；舍断有过失的法，培育无过失的法；保持自身清净。这是具备了第二种正法。

十五 诸比丘！就像国王边境的城镇，为了守护内部、防御外部，有既高且宽的巡逻道。诸比丘！同样地，圣弟子有愧（知愧），对于身恶行、语恶行、意恶行感到畏惧，对于造作邪恶、不善的法感到畏惧。诸比丘！有愧之巡逻道的圣弟子，舍断不善法，培育善法；舍断有过失的法，培育无过失的法；保持自身清净。这是具备了第三种正法。

十六 诸比丘！就像国王边境的城镇，为了守护内部、防御外部，储备有许多武器。诸比丘！同样地，圣弟子博闻强记，忆持所闻，积聚所闻。那些初善、中善、后善，义理、文句具足，宣示完全圆满清净梵行的法，像这样的诸多法，他都听闻受持，言语纯熟，内心深思，以正见善于洞察。诸比丘！拥有多闻之武器的圣弟子，舍断不善法，培育善法；舍断有过失的法，培育无过失的法；保持自身清净。这是具备了第四种正法。

十七 诸比丘！就像国王边境的城镇，为了守护内部、防御外部，驻扎有众多军队，例如：象兵、骑兵、战车兵、弓箭手、旗手、参谋、后勤兵、王族勇士、冲锋队、大象部队、勇士、披甲士兵、仆从兵。诸比丘！同样地，圣弟子为了舍断不善法、为了具足善法而发起精进，持续努力，意志坚定、勇猛精进，于诸善法中荷担不舍。诸比丘！拥有精进之军队的圣弟子，舍断不善法，培育善法；舍断有过失的法，培育无过失的法；保持自身清净。这是具备了第五种正法。

十八 诸比丘！就像国王边境的城镇，为了守护内部、防御外部，有守门官是贤明、干练、有智慧的人；他阻止陌生人进入，让熟悉的人进入。诸比丘！同样地，圣弟子具足正念，成就最高的念和明觉，对于很久以前所做、很久以前所说的事都能忆念、随念。诸比丘！拥有正念之守门官的圣弟子，舍断不善法，培育善法；舍断有过失的法，培育无过失的法；保持自身清净。这是具备了第六种正法。

十九 诸比丘！就像国王边境的城镇，为了守护内部、防御外部，有既高且宽、涂有防护涂层的城墙。诸比丘！同样地，圣弟子具足智慧，成就导向灭苦的、神圣决择性的、通达诸法生灭的智慧。诸比丘！拥有智慧之涂层的圣弟子，舍断不善法，培育善法；舍断有过失的法，培育无过失的法；保持自身清净。这是具备了第七种正法。

具备了这七种正法。如何是四种禅那，这些属于增上心、带来现世安乐境界，能随意获得，不难获得，不费力获得呢？

二十 诸比丘！就像国王边境的城镇，为了内部人员的愉悦、无畏、安乐生活，以及防御外部，储备有大量的草、木柴和水。诸比丘！同样地，圣弟子为了自身的愉悦、无畏、安乐生活，以及趣向涅槃，远离诸欲，远离诸不善法，进入并安住于具有寻、具有伺、由远离而生的喜与乐的初禅。

二十一 诸比丘！就像国王边境的城镇，为了内部人员的愉悦、无畏、安乐生活，以及防御外部，储备有大量的米和大麦。诸比丘！同样地，圣弟子为了自身的愉悦、无畏、安乐生活，以及趣向涅槃，由于寻与伺的平息…（中略）…进入并安住于由定而生的喜与乐的第二禅。

二十二 诸比丘！就像国王边境的城镇，为了内部人员的愉悦、无畏、安乐生活，以及防御外部，储备有大量的芝麻、绿豆、豌豆和其他豆类谷物。诸比丘！同样地，圣弟子为了自身的愉悦、无畏、安乐生活，以及趣向涅槃，由于喜的褪去…（中略）…进入并安住于圣者们所宣说的‘具足舍、念、乐住’的第三禅。

二十三 诸比丘！就像国王边境的城镇，为了内部人员的愉悦、无畏、安乐生活，以及防御外部，储备有大量的药品，即：酥油、奶油、油、蜂蜜、糖蜜、盐。诸比丘！同样地，圣弟子为了自身的愉悦、无畏、安乐生活，以及趣向涅槃，由于舍断乐、舍断苦，并且先前喜和忧都已灭没故…（中略）…进入并安住于不苦不乐、舍念清净的第四禅。

这四种禅那，这些属于增上心、带来现世安乐境界，能随意获得，不难获得，不费力获得。

诸比丘！当圣弟子具备了这七种正法，并且这四种禅那，这些属于增上心、带来现世安乐境界，能随意获得，不难获得，不费力获得时，诸比丘！这位圣弟子，就不能被魔罗所扰，不能被波旬（恶者）所扰。”

☸.....................................................................

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 7.54-1132)/2.2 Mahāvagga 大品 (AN 7.65-74)”

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【经名】 2.2.4 Dhammaññūsutta 福田七法 (AN 7.68)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Dhammaññūsuttaṃ

68. “Sattahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti …pe… anuttaraṃ puññakkhettaṃ lokassa. Katamehi sattahi? Idha, bhikkhave, bhikkhu dhammaññū ca hoti atthaññū ca attaññū ca mattaññū ca kālaññū ca parisaññū ca puggalaparoparaññū ca.

“Kathañca, bhikkhave, bhikkhu dhammaññū hoti? Idha, bhikkhave, bhikkhu dhammaṃ jānāti – suttaṃ geyyaṃ veyyākaraṇaṃ gāthaṃ udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. No ce, bhikkhave, bhikkhu dhammaṃ jāneyya – suttaṃ geyyaṃ…pe… abbhutadhammaṃ vedallaṃ, nayidha ‘dhammaññū’ti vucceyya. Yasmā ca kho, bhikkhave, bhikkhu dhammaṃ jānāti – suttaṃ geyyaṃ…pe… abbhutadhammaṃ vedallaṃ, tasmā ‘dhammaññū’ti vuccati. Iti dhammaññū.

“Atthaññū ca kathaṃ hoti? Idha, bhikkhave, bhikkhu tassa tasseva bhāsitassa atthaṃ jānāti – ‘ayaṃ imassa bhāsitassa attho, ayaṃ imassa bhāsitassa attho’ti. No ce, bhikkhave, bhikkhu tassa tasseva bhāsitassa atthaṃ jāneyya – ‘ayaṃ imassa bhāsitassa attho, ayaṃ imassa bhāsitassa attho’ti, nayidha ‘atthaññū’ti vucceyya. Yasmā ca kho, bhikkhave, bhikkhu tassa tasseva bhāsitassa atthaṃ jānāti – ‘ayaṃ imassa bhāsitassa attho, ayaṃ imassa bhāsitassa attho’ti, tasmā ‘atthaññū’ti vuccati. Iti dhammaññū, atthaññū.

“Attaññū ca kathaṃ hoti? Idha, bhikkhave, bhikkhu attānaṃ jānāti – ‘ettakomhi saddhāya sīlena sutena cāgena paññāya paṭibhānenā’ti. No ce, bhikkhave, bhikkhu attānaṃ jāneyya – ‘ettakomhi saddhāya sīlena sutena cāgena paññāya paṭibhānenā’ti, nayidha ‘attaññū’ti vucceyya. Yasmā ca, bhikkhave, bhikkhu attānaṃ jānāti – ‘ettakomhi saddhāya sīlena sutena cāgena paññāya paṭibhānenā’ti, tasmā ‘attaññū’ti vuccati. Iti dhammaññū, atthaññū, attaññū.

“Mattaññū ca kathaṃ hoti? Idha, bhikkhave, bhikkhu mattaṃ jānāti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ paṭiggahaṇāya. No ce, bhikkhave, bhikkhu mattaṃ jāneyya cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ paṭiggahaṇāya, nayidha ‘mattaññū’ti vucceyya. Yasmā ca kho, bhikkhave, bhikkhu mattaṃ jānāti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ paṭiggahaṇāya, tasmā ‘mattaññū’ti vuccati. Iti dhammaññū, atthaññū, attaññū, mattaññū.

“Kālaññū ca kathaṃ hoti? Idha, bhikkhave, bhikkhu, kālaṃ jānāti – ‘ayaṃ kālo uddesassa, ayaṃ kālo paripucchāya, ayaṃ kālo yogassa, ayaṃ kālo paṭisallānassā’ti. No ce, bhikkhave, bhikkhu kālaṃ jāneyya – ‘ayaṃ kālo uddesassa, ayaṃ kālo paripucchāya, ayaṃ kālo yogassa, ayaṃ kālo paṭisallānassā’ti, nayidha ‘kālaññū’ti vucceyya. Yasmā ca kho, bhikkhave, bhikkhu kālaṃ jānāti – ‘ayaṃ kālo uddesassa, ayaṃ kālo paripucchāya, ayaṃ kālo yogassa, ayaṃ kālo paṭisallānassā’ti, tasmā ‘kālaññū’ti vuccati. Iti dhammaññū, atthaññū, attaññū, mattaññū, kālaññū.

“Parisaññū ca kathaṃ hoti? Idha, bhikkhave, bhikkhu parisaṃ jānāti – ‘ayaṃ khattiyaparisā, ayaṃ brāhmaṇaparisā, ayaṃ gahapatiparisā, ayaṃ samaṇaparisā. Tattha evaṃ upasaṅkamitabbaṃ, evaṃ ṭhātabbaṃ, evaṃ kattabbaṃ, evaṃ nisīditabbaṃ, evaṃ bhāsitabbaṃ, evaṃ tuṇhī bhavitabban’ti. No ce, bhikkhave, bhikkhu parisaṃ jāneyya – ‘ayaṃ khattiyaparisā…pe… evaṃ tuṇhī bhavitabban’ti, nayidha ‘parisaññū’ti vucceyya. Yasmā ca kho, bhikkhave, bhikkhu parisaṃ jānāti – ‘ayaṃ khattiyaparisā, ayaṃ brāhmaṇaparisā, ayaṃ gahapatiparisā, ayaṃ samaṇaparisā. Tattha evaṃ upasaṅkamitabbaṃ, evaṃ ṭhātabbaṃ, evaṃ kattabbaṃ, evaṃ nisīditabbaṃ, evaṃ bhāsitabbaṃ, evaṃ tuṇhī bhavitabban’ti, tasmā ‘parisaññū’ti vuccati. Iti dhammaññū, atthaññū, attaññū, mattaññū, kālaññū, parisaññū.

“Puggalaparoparaññū ca kathaṃ hoti? Idha, bhikkhave, bhikkhuno [sabbatthapi idha ārambhe “bhikkhuno” tveva dissati] dvayena puggalā viditā honti. Dve puggalā – eko ariyānaṃ dassanakāmo, eko ariyānaṃ na dassanakāmo. Yvāyaṃ puggalo ariyānaṃ na dassanakāmo, evaṃ so tenaṅgena gārayho. Yvāyaṃ puggalo ariyānaṃ dassanakāmo, evaṃ so tenaṅgena pāsaṃso.

“Dve puggalā ariyānaṃ dassanakāmā – eko saddhammaṃ sotukāmo, eko saddhammaṃ na sotukāmo. Yvāyaṃ puggalo saddhammaṃ na sotukāmo, evaṃ so tenaṅgena gārayho. Yvāyaṃ puggalo saddhammaṃ sotukāmo, evaṃ so tenaṅgena pāsaṃso.

“Dve puggalā saddhammaṃ sotukāmā – eko ohitasoto dhammaṃ suṇāti, eko anohitasoto dhammaṃ suṇāti. Yvāyaṃ puggalo anohitasoto dhammaṃ suṇāti, evaṃ so tenaṅgena gārayho. Yvāyaṃ puggalo ohitasoto dhammaṃ suṇāti, evaṃ so tenaṅgena pāsaṃso.

“Dve puggalā ohitasotā dhammaṃ suṇanti [suṇantā (ka.)] – eko sutvā dhammaṃ dhāreti, eko sutvā dhammaṃ na dhāreti. Yvāyaṃ puggalo sutvā na dhammaṃ dhāreti, evaṃ so tenaṅgena gārayho. Yvāyaṃ puggalo sutvā dhammaṃ dhāreti, evaṃ so tenaṅgena pāsaṃso.

“Dve puggalā sutvā dhammaṃ dhārenti [dhārentā (ka.)] – eko dhātānaṃ [dhatānaṃ (sī. syā. kaṃ. pī.)] dhammānaṃ atthaṃ upaparikkhati, eko dhātānaṃ dhammānaṃ atthaṃ na upaparikkhati. Yvāyaṃ puggalo dhātānaṃ dhammānaṃ atthaṃ na upaparikkhati, evaṃ so tenaṅgena gārayho. Yvāyaṃ puggalo dhātānaṃ dhammānaṃ atthaṃ upaparikkhati, evaṃ so tenaṅgena pāsaṃso.

“Dve puggalā dhātānaṃ dhammānaṃ atthaṃ upaparikkhanti [upaparikkhantā (ka.)] – eko atthamaññāya dhammamaññāya dhammānudhammappaṭipanno, eko atthamaññāya dhammamaññāya na dhammānudhammappaṭipanno. Yvāyaṃ puggalo atthamaññāya dhammamaññāya na dhammānudhammappaṭipanno, evaṃ so tenaṅgena gārayho. Yvāyaṃ puggalo atthamaññāya dhammamaññāya dhammānudhammappaṭipanno, evaṃ so tenaṅgena pāsaṃso.

“Dve puggalā atthamaññāya dhammamaññāya dhammānudhammappaṭipannā – eko attahitāya paṭipanno no parahitāya, eko attahitāya ca paṭipanno parahitāya ca. Yvāyaṃ puggalo attahitāya paṭipanno no parahitāya, evaṃ so tenaṅgena gārayho. Yvāyaṃ puggalo atthahitāya ca paṭipanno parahitāya ca, evaṃ so tenaṅgena pāsaṃso. Evaṃ kho, bhikkhave, bhikkhuno [bhikkhunā (sī. syā.)] dvayena puggalā viditā honti. Evaṃ, bhikkhave, bhikkhu puggalaparoparaññū hoti. “Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo…pe… anuttaraṃ puññakkhettaṃ lokassā”ti. Catutthaṃ.

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福田七法

一 “诸比丘！具备七种法的比丘，值得被迎请供养（āhuneyyo）……乃至……是世间无上的福田。是哪七种呢？

二 诸比丘！在此，有比丘知法（dhammaññū）、知义（atthaññū）、知自己（attaññū）、知量（mattaññū）、知时（kālaññū）、知众会（parisaññū），以及知人的优劣（puggalaparoparaññū）。诸比丘！如何是比丘知法呢？

三 诸比丘！在此，有比丘了知法，即：契经（sutta）、应颂（geyya）、记说（veyyākaraṇa）、讽颂（gāthā）、无问自说（udāna）、如是说（itivuttaka）、本生（jātaka）、未曾有法（abbhutadhamma）、吠陀罗（vedalla）。诸比丘！如果比丘不了知法，即：契经、应颂……未曾有法、吠陀罗，那么就不能被称为‘知法’。诸比丘！正因为比丘了知法，即：契经、应颂……未曾有法、吠陀罗，所以被称为‘知法’。这就是知法。如何是知义呢？

四 诸比丘！在此，有比丘了知每一句所说法的意义：‘这是这句话的意义，那是那句话的意义。’诸比丘！如果比丘不了知每一句所说法的意义：‘这是这句话的意义，那是那句话的意义’，那么就不能被称为‘知义’。诸比丘！正因为比丘了知每一句所说法的意义：‘这是这句话的意义，那是那句话的意义’，所以被称为‘知义’。这就是知法、知义。如何是知自己呢？

五 诸比丘！在此，有比丘了知自己：‘我在信、戒、闻、舍、慧、辩才方面达到如此程度。’诸比丘！如果比丘不了知自己‘我在信、戒、闻、舍、慧、辩才方面达到如此程度’，那么就不能被称为‘知自己’。诸比丘！正因为比丘了知自己‘我在信、戒、闻、舍、慧、辩才方面达到如此程度’，所以被称为‘知自己’。这就是知法、知义、知自己。如何是知量呢？

六 诸比丘！在此，有比丘在接受衣、食、坐卧具、病缘医药资具时知道适量。诸比丘！如果比丘在接受衣、食、坐卧具、病缘医药资具时不知道适量，那么就不能被称为‘知量’。诸比丘！正因为比丘在接受衣、食、坐卧具、病缘医药资具时知道适量，所以被称为‘知量’。这就是知法、知义、知自己、知量。如何是知时呢？

七 诸比丘！在此，有比丘了知时机：‘这是诵习之时，这是提问之时，这是修行（瑜伽）之时，这是独处（宴默）之时。’如果比丘不了知时机：‘这是诵习之时……这是独处之时’，那么就不能被称为‘知时’。诸比丘！正因为比丘了知时机：‘这是诵习之时……这是独处之时’，所以被称为‘知时’。这就是知法、知义、知自己、知量、知时。如何是知众会呢？

八 诸比丘！在此，有比丘了知众会：‘这是刹帝利（王族）众会，这是婆罗门众会，这是居士众会，这是沙门众会。在那些场合，应该这样前往，这样站立，这样做，这样坐下，这样说话，这样保持沉默。’诸比丘！如果比丘不了知众会：‘这是刹帝利众会……应该这样保持沉默’，那么就不能被称为‘知众会’。诸比丘！正因为比丘了知众会：‘这是刹帝利众会……应该这样保持沉默’，所以被称为‘知众会’。这就是知法、知义、知自己、知量、知时、知众会。如何是知人的优劣呢？

九 诸比丘！在此，比丘以两种方式了知人们。有两种人：一种想见圣者，一种不想见圣者。那不想见圣者的人，基于这个原因，应受批评；那想见圣者的人，基于这个原因，应受称赞。

（在想见圣者的）两种人中：一种想听闻正法，一种不想听闻正法。那不想听闻正法的人，基于这个原因，应受批评；那想听闻正法的人，基于这个原因，应受称赞。

（在想听闻正法的）两种人中：一种倾听法，一种不倾听法。那不倾听法的人，基于这个原因，应受批评；那倾听法的人，基于这个原因，应受称赞。

（在倾听法的）两种人中：一种听闻后受持法，一种听闻后不受持法。那听闻后不受持法的人，基于这个原因，应受批评；那听闻后受持法的人，基于这个原因，应受称赞。

（在听闻后受持法的）两种人中：一种考察所受持法的意义，一种不考察所受持法的意义。那不考察所受持法的意义的人，基于这个原因，应受批评；那考察所受持法的意义的人，基于这个原因，应受称赞。

（在考察所受持法的意义的）两种人中：一种了知意义、了知法后，法随法地行道，一种了知意义、了知法后，不法随法地行道。那了知意义、了知法后，不法随法地行道的人，基于这个原因，应受批评；那了知意义、了知法后，法随法地行道的人，基于这个原因，应受称赞。

（在法随法行道的）两种人中：一种为了自己的利益而行道，不为他人的利益；一种既为了自己的利益，也为了他人的利益而行道。那只为自己利益，不为他人利益而行道的人，基于这个原因，应受批评；那既为自己利益，也为他人利益而行道的人，基于这个原因，应受称赞。诸比丘！这就是比丘以两种方式了知人们。如此，诸比丘！比丘了知人的优劣。

诸比丘！具备这七种法的比丘，值得被迎请供养……乃至……是世间无上的福田。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 7.54-1132)/2.2 Mahāvagga 大品 (AN 7.65-74)”

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【经名】 2.2.5 Pāricchattakasutta 昼度天树 (AN 7.69)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Pāricchattakasuttaṃ

69. “Yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro paṇḍupalāso hoti, attamanā, bhikkhave, devā tāvatiṃsā tasmiṃ samaye honti – ‘paṇḍupalāso dāni pāricchattako koviḷāro nacirasseva dāni pannapalāso bhavissatī’”ti.

“Yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro pannapalāso hoti, attamanā, bhikkhave, devā tāvatiṃsā tasmiṃ samaye honti – ‘pannapalāso dāni pāricchattako koviḷāro nacirasseva dāni jālakajāto bhavissatī’”ti.

“Yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro jālakajāto hoti, attamanā, bhikkhave, devā tāvatiṃsā tasmiṃ samaye honti – ‘jālakajāto dāni pāricchattako koviḷāro nacirasseva dāni khārakajāto bhavissatī’”ti.

“Yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro khārakajāto hoti, attamanā, bhikkhave, devā tāvatiṃsā tasmiṃ samaye honti – ‘khārakajāto dāni pāricchattako koviḷāro nacirasseva dāni kuṭumalakajāto [kuḍumalakajāto (sī. syā. pī.)] bhavissatī’”ti.

“Yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro kuṭumalakajāto hoti, attamanā, bhikkhave, devā tāvatiṃsā tasmiṃ samaye honti – ‘kuṭumalakajāto dāni pāricchattako koviḷāro nacirasseva dāni korakajāto [kokāsakajāto (sī. syā.), kosakajāto (ka.)] bhavissatī’”ti.

“Yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro korakajāto hoti, attamanā, bhikkhave, devā tāvatiṃsā tasmiṃ samaye honti – ‘korakajāto dāni pāricchattako koviḷāro nacirasseva dāni sabbaphāliphullo [sabbapāliphullo (sī. pī.)] bhavissatī’”ti.

“Yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro sabbaphāliphullo hoti, attamanā, bhikkhave, devā tāvatiṃsā pāricchattakassa koviḷārassa mūle dibbe cattāro māse pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti.

“Sabbaphāliphullassa kho pana, bhikkhave, pāricchattakassa koviḷārassa samantā paññāsayojanāni ābhāya phuṭaṃ hoti, anuvātaṃ yojanasataṃ gandho gacchati, ayamānubhāvo pāricchattakassa koviḷārassa.

“Evamevaṃ kho, bhikkhave, yasmiṃ samaye ariyasāvako agārasmā anagāriyaṃ pabbajjāya ceteti, paṇḍupalāso, bhikkhave, ariyasāvako tasmiṃ samaye hoti devānaṃva tāvatiṃsānaṃ pāricchattako koviḷāro.

“Yasmiṃ, bhikkhave, samaye ariyasāvako kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajito hoti, pannapalāso, bhikkhave, ariyasāvako tasmiṃ samaye hoti devānaṃva tāvatiṃsānaṃ pāricchattako koviḷāro.

“Yasmiṃ, bhikkhave, samaye ariyasāvako vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati, jālakajāto, bhikkhave, ariyasāvako tasmiṃ samaye hoti devānaṃva tāvatiṃsānaṃ pāricchattako koviḷāro.

“Yasmiṃ, bhikkhave, samaye ariyasāvako vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati, khārakajāto, bhikkhave, ariyasāvako tasmiṃ samaye hoti devānaṃva tāvatiṃsānaṃ pāricchattako koviḷāro.

“Yasmiṃ, bhikkhave, samaye ariyasāvako pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati, kuṭumalakajāto, bhikkhave, ariyasāvako tasmiṃ samaye hoti devānaṃva tāvatiṃsānaṃ pāricchattako koviḷāro.

“Yasmiṃ, bhikkhave, samaye ariyasāvako sukhassa ca pahānā dukkhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati, korakajāto, bhikkhave, ariyasāvako tasmiṃ samaye hoti devānaṃva tāvatiṃsānaṃ pāricchattako koviḷāro.

“Yasmiṃ, bhikkhave, samaye ariyasāvako āsavānaṃ khayā…pe… sacchikatvā upasampajja viharati, sabbaphāliphullo, bhikkhave, ariyasāvako tasmiṃ samaye hoti devānaṃva tāvatiṃsānaṃ pāricchattako koviḷāro.

“Tasmiṃ, bhikkhave, samaye bhummā devā saddamanussāventi – ‘eso itthannāmo āyasmā itthannāmassa āyasmato saddhivihāriko amukamhā gāmā vā nigamā vā agārasmā anagāriyaṃ pabbajito āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’ti. Bhummānaṃ devānaṃ saddaṃ sutvā cātumahārājikā devā…pe… tāvatiṃsā devā… yāmā devā… tusitā devā… nimmānaratī devā… paranimmitavasavattī devā… brahmakāyikā devā saddamanussāventi – ‘eso itthannāmo āyasmā itthannāmassa āyasmato saddhivihāriko amukamhā gāmā vā nigamā vā agārasmā anagāriyaṃ pabbajito āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’ti. Itiha tena khaṇena tena muhuttena yāva brahmalokā saddo [sādhukārasaddo (sī. aṭṭha., ka. aṭṭha.)] abbhuggacchati, ayamānubhāvo khīṇāsavassa bhikkhuno”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

昼度天树

一 “诸比丘！当三十三天（忉利天）的昼度天树（巴利语：pāricchattako koviḷāro）叶子变黄时，诸比丘！那时三十三天的天众们感到欣喜：‘昼度天树现在叶子黄了，不久将要落叶了！’”

“诸比丘！当三十三天的昼度天树落叶时，诸比丘！那时三十三天的天众们感到欣喜：‘昼度天树现在落叶了，不久将要发芽了！’”

“诸比丘！当三十三天的昼度天树发芽时（叶芽形成网状），诸比丘！那时三十三天的天众们感到欣喜：‘昼度天树现在发芽了，不久将要变成小蕾了！’”

“诸比丘！当三十三天的昼度天树变成小蕾时（叶蕾增大），诸比丘！那时三十三天的天众们感到欣喜：‘昼度天树现在是小蕾了，不久将要变成花苞了！’”

“诸比丘！当三十三天的昼度天树变成花苞时（接近开花），诸比丘！那时三十三天的天众们感到欣喜：‘昼度天树现在是花苞了，不久将要含苞待放了！’”

“诸比丘！当三十三天的昼度天树含苞待放时，诸比丘！那时三十三天的天众们感到欣喜：‘昼度天树现在含苞待放了，不久将要完全盛开了！’”

“诸比丘！当三十三天的昼度天树完全盛开时，诸比丘！那时三十三天的天众们感到欣喜，在昼度天树的树根旁，享受四个月的天界五种欲乐，具足受用。

诸比丘！昼度天树完全盛开时，它的光芒遍照周围五十由旬，香气顺风可飘散一百由旬，这就是昼度天树的威力。

二 诸比丘！同样地，当圣弟子考虑要从在家生活出家、过无家生活时，诸比丘！那时，圣弟子就像三十三天叶子变黄的昼度天树。

“诸比丘！当圣弟子剃除须发，穿上袈裟，从在家生活出家、过无家生活时，诸比丘！那时，圣弟子就像三十三天落了叶的昼度天树。”

“诸比丘！当圣弟子远离诸欲…（中略）…进入并安住于初禅时，诸比丘！那时，圣弟子就像三十三天发了芽的昼度天树。”

“诸比丘！当圣弟子由于寻与伺的平息…（中略）…进入并安住于第二禅时，诸比丘！那时，圣弟子就像三十三天长成小蕾的昼度天树。”

“诸比丘！当圣弟子由于喜的褪去…（中略）…进入并安住于第三禅时，诸比丘！那时，圣弟子就像三十三天长成花苞的昼度天树。”

“诸比丘！当圣弟子由于舍断乐、舍断苦…（中略）…进入并安住于第四禅时，诸比丘！那时，圣弟子就像三十三天含苞待放的昼度天树。”

“诸比丘！当圣弟子由于诸漏已尽…（中略）…作证并安住于此（无漏解脱）时，诸比丘！那时，圣弟子就像三十三天完全盛开的昼度天树。

诸比丘！那时，地居天们发出声音：‘这位尊者某某，是某某尊者的同住弟子，从某某村或镇，由在家出家、过无家生活，由于诸漏已尽，当生亲身以无上智慧作证，已达无漏的心解脱、慧解脱，并安住于此！’ 听闻地居天们的声音后，四大天王天…（中略）…三十三天…夜摩天…兜率天…化乐天…他化自在天…乃至梵身天们也发出声音：‘这位尊者某某，是某某尊者的同住弟子，从某某村或镇，由在家出家、过无家生活，由于诸漏已尽，当生亲身以无上智慧作证，已达无漏的心解脱、慧解脱，并安住于此！’ 像这样，在刹那间，那声音上达梵天界。这就是漏尽比丘的威力。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 7.54-1132)/2.2 Mahāvagga 大品 (AN 7.65-74)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.6 Sakkaccasutta 恭敬 (AN 7.70)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Sakkaccasuttaṃ

70. Atha kho āyasmato sāriputtassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – “kiṃ nu kho, bhikkhu, sakkatvā garuṃ katvā upanissāya viharanto akusalaṃ pajaheyya, kusalaṃ bhāveyyā”ti? Atha kho āyasmato sāriputtassa etadahosi – “satthāraṃ kho, bhikkhu, sakkatvā garuṃ katvā upanissāya viharanto akusalaṃ pajaheyya, kusalaṃ bhāveyya. Dhammaṃ kho, bhikkhu…pe… saṅghaṃ kho, bhikkhu…pe… sikkhaṃ kho, bhikkhu…pe… samādhiṃ kho, bhikkhu…pe… appamādaṃ kho, bhikkhu…pe… paṭisanthāraṃ kho, bhikkhu sakkatvā garuṃ katvā upanissāya viharanto akusalaṃ pajaheyya, kusalaṃ bhāveyyā”ti.

Atha kho āyasmato sāriputtassa etadahosi – “ime kho me dhammā parisuddhā pariyodātā, yaṃnūnāhaṃ ime dhamme gantvā [gahetvā (ka.)] bhagavato āroceyyaṃ. Evaṃ me ime dhammā parisuddhā ceva bhavissanti parisuddhasaṅkhātatarā ca. Seyyathāpi nāma puriso suvaṇṇanikkhaṃ adhigaccheyya parisuddhaṃ pariyodātaṃ. Tassa evamassa – ‘ayaṃ kho me suvaṇṇanikkho parisuddho pariyodāto, yaṃnūnāhaṃ imaṃ suvaṇṇanikkhaṃ gantvā [gahetvā (ka.)] kammārānaṃ dasseyyaṃ. Evaṃ me ayaṃ suvaṇṇanikkho kammāragato parisuddho ceva bhavissati parisuddhasaṅkhātataro ca. Evamevaṃ [kho (ka.)] me ime dhammā parisuddhā pariyodātā, yaṃnūnāhaṃ ime dhamme gantvā [gahetvā (ka.)] bhagavato āroceyyaṃ. Evaṃ me ime dhammā parisuddhā ceva bhavissanti parisuddhasaṅkhātatarā cā’”ti.

Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca –

“Idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘kiṃ nu kho, bhikkhu, sakkatvā garuṃ katvā upanissāya viharanto akusalaṃ pajaheyya, kusalaṃ bhāveyyā’ti? Atha kho tassa mayhaṃ, bhante, etadahosi – ‘satthāraṃ kho, bhikkhu, sakkatvā garuṃ katvā upanissāya viharanto akusalaṃ pajaheyya, kusalaṃ bhāveyya. Dhammaṃ kho, bhikkhu …pe… paṭisanthāraṃ kho, bhikkhu sakkatvā…pe… kusalaṃ bhāveyyā’ti. Atha kho tassa mayhaṃ, bhante, etadahosi – ‘ime kho me dhammā parisuddhā pariyodātā, yaṃnūnāhaṃ ime dhamme gantvā bhagavato āroceyyaṃ. Evaṃ me ime dhammā parisuddhā ceva bhavissanti parisuddhasaṅkhātatarā ca. Seyyathāpi nāma puriso suvaṇṇanikkhaṃ adhigaccheyya parisuddhaṃ pariyodātaṃ. Tassa evamassa – ayaṃ kho me suvaṇṇanikkho parisuddho pariyodāto, yaṃnūnāhaṃ imaṃ suvaṇṇanikkhaṃ gantvā kammārānaṃ dasseyyaṃ. Evaṃ me ayaṃ suvaṇṇanikkho kammāragato parisuddho ceva bhavissati parisuddhasaṅkhātataro ca. Evamevaṃ me ime dhammā parisuddhā pariyodātā, yaṃnūnāhaṃ ime dhamme gantvā bhagavato āroceyyaṃ. Evaṃ me ime dhammā parisuddhā ceva bhavissanti parisuddhasaṅkhātatarā cā’”ti.

“Sādhu sādhu, sāriputta! Satthāraṃ kho, sāriputta, bhikkhu sakkatvā garuṃ katvā upanissāya viharanto akusalaṃ pajaheyya, kusalaṃ bhāveyya. Dhammaṃ kho, sāriputta, bhikkhu sakkatvā garuṃ katvā upanissāya viharanto akusalaṃ pajaheyya, kusalaṃ bhāveyya. Saṅghaṃ kho…pe… sikkhaṃ kho… samādhiṃ kho… appamādaṃ kho… paṭisanthāraṃ kho, sāriputta, bhikkhu sakkatvā garuṃ katvā upanissāya viharanto akusalaṃ pajaheyya, kusalaṃ bhāveyyā”ti.

Evaṃ vutte āyasmā sāriputto bhagavantaṃ etadavoca – “imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmi. So vata, bhante, bhikkhu satthari agāravo dhamme sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati. Yo so, bhante, bhikkhu satthari agāravo dhammepi so agāravo”.

“So vata, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati. Yo so, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghepi so agāravo.

“So vata, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati. Yo so, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāyapi so agāravo.

“So vata, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṃ sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati. Yo so, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismimpi so agāravo.

“So vata, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṃ agāravo appamāde sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati. Yo so, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṃ agāravo appamādepi so agāravo.

“So vata, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṃ agāravo appamāde agāravo paṭisanthāre sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati. Yo so, bhante, bhikkhu satthari agāravo…pe… appamāde agāravo paṭisanthārepi so agāravo.

“So vata, bhante, bhikkhu satthari sagāravo dhamme agāravo bhavissatīti netaṃ ṭhānaṃ vijjati. Yo so, bhante, bhikkhu satthari sagāravo dhammepi so sagāravo…pe….

“So vata, bhante, bhikkhu satthari sagāravo…pe. … appamāde sagāravo paṭisanthāre agāravo bhavissatīti netaṃ ṭhānaṃ vijjati. Yo so, bhante, bhikkhu satthari sagāravo…pe… appamāde sagāravo paṭisanthārepi so sagāravo.

“So vata, bhante, bhikkhu satthari sagāravo dhammepi sagāravo bhavissatīti ṭhānametaṃ vijjati. Yo so, bhante, bhikkhu satthari sagāravo dhammepi so sagāravo…pe….

“So vata, bhante, bhikkhu satthari sagāravo…pe… appamāde sagāravo paṭisanthārepi sagāravo bhavissatīti ṭhānametaṃ vijjati. Yo so, bhante, bhikkhu satthari sagāravo dhamme sagāravo saṅghe sagāravo sikkhāya sagāravo samādhismiṃ sagāravo appamāde sagāravo paṭisanthārepi so sagāravo”ti.

“Imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti.

“Sādhu sādhu, sāriputta! Sādhu kho tvaṃ, sāriputta, imassa mayā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāsi. So vata, sāriputta, bhikkhu satthari agāravo dhamme sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati…pe… yo so, sāriputta, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṃ agāravo appamādepi so agāravo.

“So vata, sāriputta, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṃ agāravo appamāde agāravo paṭisanthāre sagāravo bhavissatīti netaṃ ṭhānaṃ vijjati. Yo so, sāriputta, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṃ agāravo appamāde agāravo paṭisanthārepi so agāravo.

“So vata, sāriputta, bhikkhu satthari sagāravo dhamme agāravo bhavissatīti netaṃ ṭhānaṃ vijjati…pe… yo so, sāriputta, bhikkhu satthari sagāravo dhammepi so sagāravo …pe….

“So vata, sāriputta, bhikkhu satthari sagāravo dhamme sagāravo…pe… appamāde sagāravo paṭisanthāre agāravo bhavissatīti netaṃ ṭhānaṃ vijjati. Yo so, sāriputta, bhikkhu satthari sagāravo…pe… appamāde sagāravo paṭisanthārepi so sagāravo.

“So vata, sāriputta, bhikkhu satthari sagāravo dhammepi sagāravo bhavissatīti ṭhānametaṃ vijjati. Yo so, sāriputta, bhikkhu satthari sagāravo dhammepi so sagāravo…pe….

“So vata, sāriputta, bhikkhu satthari sagāravo…pe… appamāde sagāravo paṭisanthārepi so sagāravo bhavissatīti ṭhānametaṃ vijjati. Yo so, sāriputta, bhikkhu satthari sagāravo…pe… appamāde sagāravo paṭisanthārepi so sagāravo”ti.

“Imassa kho, sāriputta, mayā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

恭敬

一 那时，独处静坐的具寿舍利弗心中生起这样的思考：“比丘应恭敬、尊重、依止什么而住，才能舍断不善法、培育善法呢？”那时，具寿舍利弗这样思考：“比丘应恭敬、尊重、依止导师（佛陀）而住，才能舍断不善法、培育善法。比丘应恭敬、尊重、依止法而住……比丘应恭敬、尊重、依止僧伽而住……比丘应恭敬、尊重、依止学（戒）而住……比丘应恭敬、尊重、依止三摩地（定）而住……比丘应恭敬、尊重、依止不放逸而住……比丘应恭敬、尊重、依止承迎（好客、友善招待）而住，才能舍断不善法、培育善法。”

那时，舍利弗这样思考：“我的这些想法是清净、纯净的，我应当去向世尊禀告这些法。这样，我的这些法就能得到（世尊印证而）更加清净，被称为极清净。就像一个人获得了一块清净、纯净的金块，他会这样想：‘我的这块金块清净、纯净，我应当拿去给金匠看。这样，我的这块金块经过金匠处理后，就能更加清净，被称为极清净。’同样地，我的这些法清净、纯净，我应当去向世尊禀告这些法。这样，我的这些法就能更加清净，被称为极清净。” 于是，具寿舍利弗在傍晚时分从静坐处起来，去到世尊那里；到了之后，顶礼世尊，坐在一旁。坐在一旁的具寿舍利弗对世尊这样说：

二 “大德！我在这里独处静坐时，心中生起这样的思考：‘比丘应恭敬、尊重、依止什么而住，才能舍断不善法、培育善法呢？’大德！那时我这样思考：‘比丘应恭敬、尊重、依止导师而住，才能舍断不善法、培育善法。比丘应［恭敬……］法……比丘应［恭敬……］僧伽……比丘应［恭敬……］学……比丘应［恭敬……］三摩地……比丘应［恭敬……］不放逸……比丘应恭敬、尊重、依止承迎而住，才能舍断不善法、培育善法。’大德！那时我这样思考：‘我的这些法是清净、纯净的，我应当去向世尊禀告这些法，这样我的这些法就能更加清净，被称为极清净。就像一个人获得了一块清净、纯净的金块……（中略）……这样我的这些法就能更加清净，被称为极清净。’”

“善哉，善哉！舍利弗！舍利弗！比丘确实应恭敬、尊重、依止导师而住，才能舍断不善法、培育善法。舍利弗！比丘应［恭敬……］法……舍利弗！比丘应［恭敬……］僧伽……舍利弗！比丘应［恭敬……］学……舍利弗！比丘应［恭敬……］三摩地……舍利弗！比丘应［恭敬……］不放逸……舍利弗！比丘应恭敬、尊重、依止承迎而住，才能舍断不善法、培育善法。”听了这话后，具寿舍利弗对世尊这样说：

三 “大德！我根据世尊的简略开示，如此详细地理解了它的意义。大德！如果一位比丘不尊重导师，他却会尊重法，这是不可能的。大德！凡是不尊重导师的比丘，他也不会尊重法。

大德！如果一位比丘不尊重导师、不尊重法，他却会尊重僧伽，这是不可能的。大德！凡是不尊重导师、不尊重法的比丘，他也不会尊重僧伽。

大德！如果一位比丘不尊重导师、不尊重法、不尊重僧伽，他却会尊中学，这是不可能的。大德！凡是不尊重导师、不尊重法、不尊重僧伽的比丘，他也不会尊中学。

大德！如果一位比丘不尊重导师、不尊重法、不尊重僧伽、不尊中学，他却会尊重三摩地，这是不可能的。大德！凡是不尊重导师、不尊重法、不尊重僧伽、不尊中学的比丘，他也不会尊重三摩地。

大德！如果一位比丘不尊重导师、不尊重法、不尊重僧伽、不尊中学、不尊重三摩地，他却会尊重不放逸，这是不可能的。大德！凡是不尊重导师、不尊重法、不尊重僧伽、不尊中学、不尊重三摩地的比丘，他也不会尊重不放逸。

大德！如果一位比丘不尊重导师、不尊重法、不尊重僧伽、不尊中学、不尊重三摩地、不尊重不放逸，他却会尊重承迎，这是不可能的。大德！凡是不尊重导师、不尊重法、不尊重僧伽、不尊中学、不尊重三摩地、不尊重不放逸的比丘，他也不会尊重承迎。

大德！如果一位比丘尊重导师，他却不尊重法，这是不可能的。大德！凡是尊重导师的比丘，他也会尊重法……（中略）……

大德！如果一位比丘尊重导师……（中略）……尊重不放逸，他却不尊重承迎，这是不可能的。大德！凡是尊重导师……（中略）……尊重不放逸的比丘，他也会尊重承迎。

大德！如果一位比丘尊重导师，他也会尊重法，这是有可能的。大德！凡是尊重导师的比丘，他也会尊重法……（中略）……

大德！如果一位比丘尊重导师……（中略）……尊重不放逸，他也会尊重承迎，这是有可能的。大德！凡是尊重导师、尊重法、尊重僧伽、尊中学、尊重三摩地、尊重不放逸的比丘，他也会尊重承迎。

大德！我根据世尊的简略开示，如此详细地理解了它的意义。”

四 “善哉，善哉！舍利弗！善哉，舍利弗！你根据我的简略开示，如此详细地理解了它的意义。舍利弗！如果一位比丘不尊重导师，他却会尊重法，这是不可能的……（中略）……舍利弗！凡是不尊重导师、不尊重法、不尊重僧伽、不尊中学、不尊重三摩地、不尊重不放逸的比丘，他也不会尊重承迎。

舍利弗！如果一位比丘不尊重导师、不尊重法、不尊重僧伽、不尊中学、不尊重三摩地、不尊重不放逸，他却会尊重承迎，这是不可能的。舍利弗！凡是不尊重导师、不尊重法、不尊重僧伽、不尊中学、不尊重三摩地、不尊重不放逸的比丘，他也不会尊重承迎。

舍利弗！如果一位比丘尊重导师，他却不尊重法，这是不可能的……（中略）……舍利弗！凡是尊重导师的比丘，他也会尊重法 ……（中略）……

舍利弗！如果一位比丘尊重导师、尊重法……（中略）……尊重不放逸，他却不尊重承迎，这是不可能的。舍利弗！凡是尊重导师……（中略）……尊重不放逸的比丘，他也会尊重承迎。

舍利弗！如果一位比丘尊重导师，他也会尊重法，这是有可能的。舍利弗！凡是尊重导师的比丘，他也会尊重法……（中略）……

舍利弗！如果一位比丘尊重导师……（中略）……尊重不放逸，他也会尊重承迎，这是有可能的。舍利弗！凡是尊重导师……（中略）……尊重不放逸的比丘，他也会尊重承迎。

舍利弗！对于我简略所说的，应当这样详细地理解它的意义。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 7.54-1132)/2.2 Mahāvagga 大品 (AN 7.65-74)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.7 Bhāvanāsutta 熟习 (AN 7.71)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Bhāvanāsuttaṃ

☆ 不熟习 ➾ 三十七道品 ➾ ➊ 四念住、➋ 四正勤、➌ 四神足、➍ 五根、➎ 五力、➏ 七菩提分、➐ 八圣道分 ➾ 不解脱诸漏 ～☹

71. “Bhāvanaṃ ananuyuttassa, bhikkhave, bhikkhuno viharato kiñcāpi evaṃ icchā uppajjeyya – ‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, atha khvassa neva anupādāya āsavehi cittaṃ vimuccati.

“诸比丘！对于不修行而住的比丘，唉！虽然他希望‘愿我的心能从各种烦恼中解脱出来！’，

Taṃ kissa hetu?

即使生起这样的希望，然而他的心绝不会真的从各种烦恼中解脱出来。这是什么原因呢？

‘Abhāvitattā’tissa vacanīyaṃ.

应当回答：‘因为不熟习的缘故。’

Kissa abhāvitattā?

什么是不熟习呢？

Catunnaṃ satipaṭṭhānānaṃ, catunnaṃ sammappadhānānaṃ, catunnaṃ iddhipādānaṃ, pañcannaṃ indriyānaṃ, pañcannaṃ balānaṃ, sattannaṃ bojjhaṅgānaṃ, ariyassa aṭṭhaṅgikassa maggassa.

就是：‘➊ 四念住、➋ 四正勤、➌ 四神足、➍ 五根、➎ 五力、➏ 七菩提分、➐ 八圣道分’没有熟习。

Seyyathāpi, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā.

诸比丘！譬如有一只母鸡有八个、十个或十二个鸡蛋，

Tānassu kukkuṭiyā na sammā adhisayitāni, na sammā pariseditāni, na sammā paribhāvitāni.

但这只母鸡没有好好地用翅膀覆盖它们来孵蛋，没有好好地给它们加温，没有好好地用身体温暖它们。

Kiñcāpi tassā kukkuṭiyā evaṃ icchā uppajjeyya – ‘aho vata me kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyyun’ti,

即使这只母鸡这样希望：‘唉！愿我的小鸡能用脚爪尖或嘴喙啄破蛋壳，平安地孵出来！’，

atha kho abhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjituṃ.

即使生起这样的希望，然而那些小鸡就算用脚爪尖或嘴喙啄破了蛋壳，也不能平安地孵出来。

Taṃ kissa hetu?

这是什么原因呢？

Tathā hi, bhikkhave, kukkuṭiyā aṇḍāni na sammā adhisayitāni, na sammā pariseditāni, na sammā paribhāvitāni.

诸比丘！因为那只母鸡没有好好地用翅膀覆盖那些蛋，没有好好地给它们加温，没有好好地用身体温暖它们的缘故。

Evamevaṃ kho, bhikkhave, bhāvanaṃ ananuyuttassa bhikkhuno viharato kiñcāpi evaṃ icchā uppajjeyya – ‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, atha khvassa neva anupādāya āsavehi cittaṃ vimuccati.

诸比丘！同样的，对于不修行而住的比丘，唉！虽然他希望‘愿我的心能从各种烦恼中解脱出来！’，即使生起这样的希望，然而他的心并不会真的从各种烦恼中解脱出来。

Taṃ kissa hetu?

这是什么原因呢？

‘Abhāvitattā’tissa vacanīyaṃ.

对他应当回答：‘因为不熟习的缘故。’

Kissa abhāvitattā?

什么是不熟习呢？

Catunnaṃ satipaṭṭhānānaṃ, catunnaṃ sammappadhānānaṃ, catunnaṃ iddhipādānaṃ, pañcannaṃ indriyānaṃ, pañcannaṃ balānaṃ, sattannaṃ bojjhaṅgānaṃ, ariyassa aṭṭhaṅgikassa maggassa.

就是：‘➊ 四念住、➋ 四正勤、➌ 四神足、➍ 五根、➎ 五力、➏ 七菩提分、➐ 八圣道分’没有熟习。

☆ 熟习 ➾ 三十七道品 ➾ ➊ 四念住、➋ 四正勤、➌ 四神足、➍ 五根、➎ 五力、➏ 七菩提分、➐ 八圣道分 ➾ 解脱诸漏 ～☺

“Bhāvanaṃ anuyuttassa, bhikkhave, bhikkhuno viharato kiñcāpi na evaṃ icchā uppajjeyya – ‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, atha khvassa anupādāya āsavehi cittaṃ vimuccati.

诸比丘！对于勤于修行而住的比丘，即使他不生起这样的希望：‘唉！愿我的心能从各种烦恼中解脱出来！’，然而他的心，无所执取地从各种烦恼中解脱出来。

Taṃ kissa hetu?

这是什么原因呢？

‘Bhāvitattā’tissa vacanīyaṃ.

对他应当回答：‘因为熟习的缘故。’

Kissa bhāvitattā?

什么是熟习呢？

Catunnaṃ satipaṭṭhānānaṃ, catunnaṃ sammappadhānānaṃ, catunnaṃ iddhipādānaṃ, pañcannaṃ indriyānaṃ, pañcannaṃ balānaṃ, sattannaṃ bojjhaṅgānaṃ, ariyassa aṭṭhaṅgikassa maggassa.

就是：‘➊ 四念住、➋ 四正勤、➌ 四神足、➍ 五根、➎ 五力、➏ 七菩提分、➐ 八圣道分’的熟习。

Seyyathāpi, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā.

诸比丘！譬如有一只母鸡有八个、十个或十二个鸡蛋，

Tānassu kukkuṭiyā sammā adhisayitāni, sammā pariseditāni, sammā paribhāvitāni.

但这只母鸡好好地用翅膀覆盖它们来孵蛋，好好地给它们加温，好好地用身体温暖它们，

Kiñcāpi tassā kukkuṭiyā na evaṃ icchā uppajjeyya – ‘aho vata me kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyyun’ti, atha kho bhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjituṃ.

即使这只母鸡不生起这样的希望：‘唉！愿我的小鸡能用脚爪尖或嘴喙啄破蛋壳，平安地孵出来！’，然而那些小鸡依靠脚爪尖或嘴喙啄破蛋壳后，必定能够平安地孵出来。

Taṃ kissa hetu?

这是什么原因呢？

Tathā hi, bhikkhave, kukkuṭiyā aṇḍāni sammā adhisayitāni, sammā pariseditāni, sammā paribhāvitāni. Evamevaṃ kho, bhikkhave, bhāvanaṃ anuyuttassa bhikkhuno viharato kiñcāpi na evaṃ icchā uppajjeyya – ‘aho vata me anupādāya āsavehi cittaṃ vimucceyyā’ti, atha khvassa anupādāya āsavehi cittaṃ vimuccati.

诸比丘！因为那只母鸡好好地用翅膀覆盖那些蛋，好好地给它们加温，好好地用身体温暖它们的缘故。诸比丘！同样的，对于勤于修行而住的比丘，即使他不生起这样的希望：‘唉！愿我的心能从各种烦恼中解脱出来！’，然而他的心，无所执取地从各种烦恼中解脱出来。

Taṃ kissa hetu?

这是什么原因呢？

‘Bhāvitattā’tissa vacanīyaṃ.

应当回答：‘因为熟习的缘故。’

Kissa bhāvitattā?

什么是熟习呢？

Catunnaṃ satipaṭṭhānānaṃ…pe… ariyassa aṭṭhaṅgikassa maggassa.

就是：‘➊ 四念住、➋ 四正勤、➌ 四神足、➍ 五根、➎ 五力、➏ 七菩提分、➐ 八圣道分’的熟习。

Seyyathāpi, bhikkhave, phalagaṇḍassa [palagaṇḍassa (?)] vā phalagaṇḍantevāsikassa vā dissanteva [khīyante (ka.)] vāsijaṭe [dissanti aṅgulipadāni (sī.), aṅgulapadāni dissanti aṅgulapadaṃ (ka.)] aṅgulipadāni dissati [dissanti (syā.)] aṅguṭṭhapadaṃ [dissanti aṅgulipadāni (sī.), aṅgulapadāni dissanti aṅgulapadaṃ (ka.)]. No ca khvassa evaṃ ñāṇaṃ hoti – ‘ettakaṃ me ajja vāsijaṭassa khīṇaṃ, ettakaṃ hiyyo, ettakaṃ pare’ti, atha khvassa khīṇe ‘khīṇa’nteva ñāṇaṃ hoti.

诸比丘！譬如木匠或木匠的徒弟，（天天使用）手斧的把柄，可以看见手指的痕迹，可以看见拇指的痕迹，但他并不会这样想：‘今天我的斧柄磨损了这么多，昨天磨损了这么多，前天磨损了这么多。’然而，当它磨损完了的时候，他自然知道它已经磨损完了。

Evamevaṃ kho, bhikkhave, bhāvanaṃ anuyuttassa bhikkhuno viharato kiñcāpi na evaṃ ñāṇaṃ hoti – ‘ettakaṃ me ajja āsavānaṃ khīṇaṃ, ettakaṃ hiyyo, ettakaṃ pare’ti, atha khvassa khīṇe ‘khīṇa’nteva ñāṇaṃ hoti.

诸比丘！同样的，对于勤于修行而住的比丘，他并不会这样想：‘今天我的烦恼灭尽了这么多，昨天灭尽了这么多，前天灭尽了这么多。’然而，当烦恼灭尽的时候，他自然知道烦恼已经灭尽了。

Seyyathāpi, bhikkhave, sāmuddikāya nāvāya vettabandhanabaddhāya [vettabandhāya (ka.)] cha māsāni udake pariyādāya hemantikena thale ukkhittāya vātātapaparetāni bandhanāni, tāni pāvussakena meghena abhippavuṭṭhāni appakasireneva parihāyanti [paṭippassambhanti (sī. syā.)], pūtikāni bhavanti.

诸比丘！譬如用藤条绳索捆绑的海船，在水里漂浮了六个月后，在冬天被拖到陆地上，（绳索）受到风吹日晒，然后又被雨季的雨水浸湿，它们就很容易松开、腐烂。

Evamevaṃ kho, bhikkhave, bhāvanaṃ anuyuttassa bhikkhuno viharato appakasireneva saṃyojanāni paṭippassambhanti, pūtikāni bhavantī”ti. Sattamaṃ.

诸比丘！同样的，对于勤于修行而住的比丘，各种束缚（结）就很容易平息、败坏。”

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 7.54-1132)/2.2 Mahāvagga 大品 (AN 7.65-74)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.8 Aggikkhandhopamasutta 大火蕴 (AN 7.72)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Aggikkhandhopamasuttaṃ

72. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ carati mahatā bhikkhusaṅghena saddhiṃ. Addasā kho bhagavā addhānamaggappaṭipanno aññatarasmiṃ padese mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ [sañjotibhūtaṃ (syā.)]. Disvāna maggā okkamma aññatarasmiṃ rukkhamūle paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi – “passatha no tumhe, bhikkhave, amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūtan”ti? “Evaṃ, bhante”ti.

“Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ – yaṃ amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vā, yaṃ vā khattiyakaññaṃ vā brāhmaṇakaññaṃ vā gahapatikaññaṃ vā mudutalunahatthapādaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vā”ti? “Etadeva, bhante, varaṃ – yaṃ khattiyakaññaṃ vā brāhmaṇakaññaṃ vā gahapatikaññaṃ vā mudutalunahatthapādaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vā, dukkhañhetaṃ, bhante, yaṃ amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vā”ti.

“Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa pāpadhammassa asucisaṅkassarasamācārassa paṭicchannakammantassa assamaṇassa samaṇapaṭiññassa abrahmacārissa brahmacāripaṭiññassa antopūtikassa avassutassa kasambujātassa yaṃ amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vā. Taṃ kissa hetu? Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya.

“Yañca kho so, bhikkhave, dussīlo pāpadhammo asucisaṅkassarasamācāro…pe… kasambujāto khattiyakaññaṃ vā brāhmaṇakaññaṃ vā gahapatikaññaṃ vā mudutalunahatthapādaṃ āliṅgetvā upanisīdati vā upanipajjati vā, tañhi tassa [taṃ hissa (ka.)], bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

“Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ – yaṃ balavā puriso daḷhāya vālarajjuyā ubho jaṅghā veṭhetvā ghaṃseyya – sā chaviṃ chindeyya chaviṃ chetvā cammaṃ chindeyya cammaṃ chetvā maṃsaṃ chindeyya maṃsaṃ chetvā nhāruṃ chindeyya nhāruṃ chetvā aṭṭhiṃ chindeyya aṭṭhiṃ chetvā aṭṭhimiñjaṃ āhacca tiṭṭheyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā abhivādanaṃ sādiyeyyā”ti? “Etadeva, bhante, varaṃ – yaṃ khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā abhivādanaṃ sādiyeyya, dukkhañhetaṃ, bhante, yaṃ balavā puriso daḷhāya vālarajjuyā…pe… aṭṭhimiñjaṃ āhacca tiṭṭheyyā”ti.

“Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa…pe… kasambujātassa yaṃ balavā puriso daḷhāya vālarajjuyā ubho jaṅghā veṭhetvā…pe… aṭṭhimiñjaṃ āhacca tiṭṭheyya. Taṃ kissa hetu? Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Yañca kho so, bhikkhave, dussīlo…pe… kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā abhivādanaṃ sādiyati, tañhi tassa, bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

“Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ – yaṃ balavā puriso tiṇhāya sattiyā teladhotāya paccorasmiṃ pahareyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā añjalikammaṃ sādiyeyyā”ti? “Etadeva, bhante, varaṃ – yaṃ khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā añjalikammaṃ sādiyeyya, dukkhañhetaṃ, bhante, yaṃ balavā puriso tiṇhāya sattiyā teladhotāya paccorasmiṃ pahareyyā”ti.

“Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa…pe… kasambujātassa yaṃ balavā puriso tiṇhāya sattiyā teladhotāya paccorasmiṃ pahareyya. Taṃ kissa hetu? Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Yañca kho so, bhikkhave, dussīlo pāpadhammo…pe… kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā añjalikammaṃ sādiyati, tañhi tassa, bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

“Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ – yaṃ balavā puriso tattena ayopaṭṭena ādittena sampajjalitena sajotibhūtena kāyaṃ sampaliveṭheyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ cīvaraṃ paribhuñjeyyā”ti? “Etadeva, bhante, varaṃ – yaṃ khattiyamahāsālānaṃ vā…pe… saddhādeyyaṃ cīvaraṃ paribhuñjeyya, dukkhañhetaṃ, bhante, yaṃ balavā puriso tattena ayopaṭṭena ādittena sampajjalitena sajotibhūtena kāyaṃ sampaliveṭheyyā”ti.

“Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa…pe… kasambujātassa yaṃ balavā puriso tattena ayopaṭṭena ādittena sampajjalitena sajotibhūtena kāyaṃ sampaliveṭheyya. Taṃ kissa hetu? Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Yañca kho so, bhikkhave, dussīlo…pe… kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ cīvaraṃ paribhuñjati, tañhi tassa, bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

“Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ – yaṃ balavā puriso tattena ayosaṅkunā mukhaṃ vivaritvā tattaṃ lohaguḷaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ mukhe pakkhipeyya – taṃ tassa oṭṭhampi daheyya [ḍaheyya (katthaci)] mukhampi daheyya jivhampi daheyya kaṇṭhampi daheyya urampi [ma. ni. 3.270 devadūtasutte pana “udarampi” iti videsapāṭho dissati] daheyya antampi antaguṇampi ādāya adhobhāgā [adhobhāgaṃ (ka.)] nikkhameyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ piṇḍapātaṃ paribhuñjeyyā”ti? “Etadeva, bhante, varaṃ – yaṃ khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ piṇḍapātaṃ paribhuñjeyya, dukkhañhetaṃ, bhante, yaṃ balavā puriso tattena ayosaṅkunā mukhaṃ vivaritvā tattaṃ lohaguḷaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ mukhe pakkhipeyya – taṃ tassa oṭṭhampi daheyya mukhampi daheyya jivhampi daheyya kaṇṭhampi daheyya urampi daheyya antampi antaguṇampi ādāya adhobhāgaṃ nikkhameyyā”ti.

“Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa…pe… kasambujātassa yaṃ balavā puriso tattena ayosaṅkunā mukhaṃ vivaritvā tattaṃ lohaguḷaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ mukhe pakkhipeyya – taṃ tassa oṭṭhampi daheyya mukhampi daheyya jivhampi daheyya kaṇṭhampi daheyya urampi daheyya antampi antaguṇampi ādāya adhobhāgaṃ nikkhameyya. Taṃ kissa hetu? Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Yañca kho so, bhikkhave, dussīlo pāpadhammo…pe… kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ piṇḍapātaṃ paribhuñjati, tañhi tassa hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

“Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ – yaṃ balavā puriso sīse vā gahetvā khandhe vā gahetvā tattaṃ ayomañcaṃ vā ayopīṭhaṃ vā abhinisīdāpeyya vā abhinipajjāpeyya vā, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ mañcapīṭhaṃ [mañcaṃ vā pīṭhaṃ vā (ka.)] paribhujjeyyā”ti? “Etadeva, bhante, varaṃ – yaṃ khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ mañcapīṭhaṃ paribhuñjeyya, dukkhañhetaṃ, bhante, yaṃ balavā puriso sīse vā gahetvā khandhe vā gahetvā tattaṃ ayomañcaṃ vā ayopīṭhaṃ vā abhinisīdāpeyya vā abhinipajjāpeyya vā”ti.

“Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa…pe… kasambujātassa yaṃ balavā puriso sīse vā gahetvā khandhe vā gahetvā tattaṃ ayomañcaṃ vā ayopīṭhaṃ vā abhinisīdāpeyya vā abhinipajjāpeyya vā. Taṃ kissa hetu? Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Yañca kho so, bhikkhave, dussīlo pāpadhammo…pe… kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ mañcapīṭhaṃ paribhuñjati. Tañhi tassa, bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

“Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ – yaṃ balavā puriso uddhaṃpādaṃ adhosiraṃ gahetvā tattāya lohakumbhiyā pakkhipeyya ādittāya sampajjalitāya sajotibhūtāya – so tattha pheṇuddehakaṃ paccamāno sakimpi uddhaṃ gaccheyya sakimpi adho gaccheyya sakimpi tiriyaṃ gaccheyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ vihāraṃ paribhuñjeyyā”ti? “Etadeva, bhante, varaṃ – yaṃ khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ vihāraṃ paribhuñjeyya, dukkhañhetaṃ, bhante, yaṃ balavā puriso uddhaṃpādaṃ adhosiraṃ gahetvā tattāya lohakumbhiyā pakkhipeyya ādittāya sampajjalitāya sajotibhūtāya – so tattha pheṇuddehakaṃ paccamāno sakimpi uddhaṃ gaccheyya sakimpi adho gaccheyya sakimpi tiriyaṃ gaccheyyā”ti.

“Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa pāpadhammassa…pe… kasambujātassa yaṃ balavā puriso uddhaṃpādaṃ adhosiraṃ gahetvā…pe… sakimpi tiriyaṃ gaccheyya. Taṃ kissa hetu? Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Yañca kho so, bhikkhave, dussīlo pāpadhammo…pe… kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ vihāraṃ paribhuñjati. Tañhi tassa, bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

“Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘yesañca [yesaṃ (?)] mayaṃ paribhuñjāma cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ [… parikkhārānaṃ (sī. syā. ka.)] tesaṃ te kārā mahapphalā bhavissanti mahānisaṃsā, amhākañcevāyaṃ pabbajjā avañjhā bhavissati saphalā saudrayā’ti. Evañhi vo, bhikkhave, sikkhitabbaṃ – ‘attatthaṃ vā, bhikkhave, sampassamānena alameva appamādena sampādetuṃ; paratthaṃ vā, bhikkhave, sampassamānena alameva appamādena sampādetuṃ; ubhayatthaṃ vā, bhikkhave, sampassamānena alameva appamādena sampādetun’”ti.

Idamavoca bhagavā [idamavoca bhagavā…pe… (ka.)]. Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne saṭṭhimattānaṃ bhikkhūnaṃ uṇhaṃ lohitaṃ mukhato uggañchi [uggacchi (ka.)]. Saṭṭhimattā bhikkhū sikkhaṃ paccakkhāya hīnāyāvattiṃsu – “sudukkaraṃ bhagavā, sudukkaraṃ bhagavā”ti. Saṭṭhimattānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsūti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

大火蕴

一 我是这样听说的。那时，世尊和众多比丘僧众一起在憍萨罗国境内游化。世尊走在路上，看见某处有一大堆火，正在炽燃、燃烧、发光。看见后，世尊离开道路，在一棵树下铺设好的座位上坐下。坐下后，世尊对比丘们说：“诸位比丘！你们看见那一大堆炽燃、燃烧、发光的火吗？”“是的，世尊！”“诸位比丘！你们怎么认为？是拥抱那一大堆炽燃、燃烧、发光的火坐下或躺下比较好呢，还是拥抱手脚柔软娇嫩的刹帝利少女、婆罗门少女或居士少女坐下或躺下比较好呢？”“世尊！拥抱手脚柔软娇嫩的刹帝利少女、婆罗门少女或居士少女坐下或躺下比较好。世尊！拥抱那一大堆炽燃、燃烧、发光的火坐下或躺下是痛苦的。”

“诸位比丘！我告诉你们，诸位比丘！我向你们阐明。对于一个破戒、作恶、行为不净、行迹可疑、隐藏自己的行为、不是沙门却自称沙门、不修梵行却自称修梵行、内心腐烂、烦恼流淌、如同垃圾的人来说，拥抱那一大堆炽燃、燃烧、发光的火坐下或躺下反而更好。这是什么原因呢？诸位比丘！因为以那个（拥抱火）为缘由，他可能会死亡，或者遭受等同死亡的痛苦，但决不会因为那个原因，在身体败坏、死亡之后，投生到恶处、恶趣、险途、地狱中去。然而，诸位比丘！那个破戒、作恶、行为不净、行迹可疑……乃至……如同垃圾的人，如果拥抱手脚柔软娇嫩的刹帝利少女、婆罗门少女或居士少女坐下或躺下，诸位比丘！那将在长久的时间里给他带来不利和痛苦，他将在身体败坏、死亡之后，投生到恶处、恶趣、险途、地狱中去。

二 诸位比丘！你们怎么认为？一个强壮的男人用坚韧的马毛绳紧紧缠绕双腿然后摩擦，割破表皮，割破表皮后割破真皮，割破真皮后割破肌肉，割破肌肉后割断筋腱，割断筋腱后切断骨头，切断骨头后触及骨髓才停下来——这样比较好呢，还是乐于接受刹帝利大富长者、婆罗门大富长者或居士大富长者的礼拜问候比较好呢？”“世尊！乐于接受刹帝利大富长者、婆罗门大富长者或居士大富长者的礼拜问候比较好。世尊！一个强壮的男人用坚韧的马毛绳……乃至……触及骨髓才停下来，这是痛苦的。”

“诸位比丘！我告诉你们，诸位比丘！我向你们阐明。对于那个破戒……乃至……如同垃圾的人来说，一个强壮的男人用坚韧的马毛绳紧紧缠绕双腿……乃至……触及骨髓才停下来，反而更好。这是什么原因呢？诸位比丘！因为以那个为缘由，他可能会死亡，或者遭受等同死亡的痛苦，但决不会因为那个原因，在身体败坏、死亡之后，投生到恶处、恶趣、险途、地狱中去。然而，诸位比丘！那个破戒……乃至……如同垃圾的人，如果乐于接受刹帝利大富长者、婆罗门大富长者或居士大富长者的礼拜问候，诸位比丘！那将在长久的时间里给他带来不利和痛苦，他将在身体败坏、死亡之后，投生到恶处、恶趣、险途、地狱中去。

三 诸位比丘！你们怎么认为？一个强壮的男人用锋利、油亮的矛刺向胸膛比较好呢，还是乐于接受刹帝利大富长者、婆罗门大富长者或居士大富长者向自己合掌致敬比较好呢？”“世尊！乐于接受刹帝利大富长者、婆罗门大富长者、居士大富长者向自己合掌致敬比较好。世尊！一个强壮的男人用锋利、油亮的矛刺向胸膛是痛苦的。”

“诸位比丘！我告诉你们，诸位比丘！我向你们阐明。对于那个破戒……乃至……如同垃圾的人来说，一个强壮的男人用锋利、油亮的矛刺向胸膛反而更好。这是什么原因呢？因为以那个为缘由，诸位比丘！他可能会死亡，或者遭受等同死亡的痛苦，但决不会因为那个原因，在身体败坏、死亡之后，投生到恶处、恶趣、险途、地狱中去。然而，诸位比丘！那个破戒、作恶……乃至……如同垃圾的人，如果乐于接受刹帝利大富长者、婆罗门大富长者或居士大富长者向自己合掌致敬，诸位比丘！那将在长久的时间里给他带来不利和痛苦，他将在身体败坏、死亡之后，投生到恶处、恶趣、险途、地狱中去。

四 诸位比丘！你们怎么认为？一个强壮的男人用烧得炽热、燃烧、发光的铁板包裹身体比较好呢，还是穿用刹帝利大富长者、婆罗门大富长者或居士大富长者出于信心布施的衣物比较好呢？”“世尊！穿用刹帝利大富长者或……乃至……出于信心布施的衣物比较好。世尊！一个强壮的男人用烧得炽热、燃烧、发光的铁板包裹身体是痛苦的。”

“诸位比丘！我告诉你们，诸位比丘！我向你们阐明。对于那个破戒……乃至……如同垃圾的人来说，一个强壮的男人用烧得炽热、燃烧、发光的铁板包裹身体反而更好。这是什么原因呢？因为以那个为缘由，诸位比丘！他可能会死亡，或者遭受等同死亡的痛苦，但决不会因为那个原因，在身体败坏、死亡之后，投生到恶处、恶趣、险途、地狱中去。然而，诸位比丘！那个破戒……乃至……如同垃圾的人，如果穿用刹帝利大富长者、婆罗门大富长者或居士大富长者出于信心布施的衣物，诸位比丘！那将在长久的时间里给他带来不利和痛苦，他将在身体败坏、死亡之后，投生到恶处、恶趣、险途、地狱中去。

五 诸位比丘！你们怎么认为？一个强壮的男人用烧得炽热的铁钳撬开嘴，将一个烧得炽热、燃烧、发光的铁丸放进嘴里——那铁丸会烧灼他的嘴唇、烧灼口腔、烧灼舌头、烧灼喉咙、烧灼胸膛（或胃），带着大小肠从下部排出——这样比较好呢，还是食用刹帝利大富长者、婆罗门大富长者或居士大富长者出于信心布施的食物比较好呢？”“世尊！食用刹帝利大富长者、婆罗门大富长者或居士大富长者出于信心布施的食物比较好。世尊！一个强壮的男人用烧得炽热的铁钳撬开嘴，将一个烧得炽热、燃烧、发光的铁丸放进嘴里，烧灼他的嘴唇、烧灼口腔、烧灼舌头……乃至……从下部排出，这是痛苦的。”

“诸位比丘！我告诉你们，诸位比丘！我向你们阐明。对于那个破戒……乃至……如同垃圾的人来说，一个强壮的男人用烧得炽热的铁钳撬开嘴，将一个烧得炽热、燃烧、发光的铁丸放进嘴里——那铁丸会烧灼他的嘴唇……乃至……从下部排出——反而更好。这是什么原因呢？因为以那个为缘由，诸位比丘！他可能会死亡，或者遭受等同死亡的痛苦，但决不会因为那个原因，在身体败坏、死亡之后，投生到恶处、恶趣、险途、地狱中去。然而，诸位比丘！那个破戒、作恶……乃至……如同垃圾的人，如果食用刹帝利大富长者、婆罗门大富长者或居士大富长者出于信心布施的食物，诸位比丘！那将在长久的时间里给他带来不利和痛苦，他将在身体败坏、死亡之后，投生到恶处、恶趣、险途、地狱中去。

六 诸位比丘！你们怎么认为？一个强壮的男人抓住（某人的）头或肩膀，强迫他坐在或躺在烧得炽热、燃烧、发光的铁床或铁椅上比较好呢，还是使用刹帝利大富长者、婆罗门大富长者或居士大富长者出于信心布施的床或座具比较好呢？”“世尊！使用刹帝利大富长者、婆罗门大富长者或居士大富长者出于信心布施的床或座具比较好。世尊！一个强壮的男人抓住（某人的）头或肩膀……乃至……强迫他躺下是痛苦的。”

“诸位比丘！我告诉你们……乃至……如同垃圾的人来说，一个强壮的男人抓住（某人的）头……乃至……强迫他躺下反而更好。这是什么原因呢？诸位比丘！因为以那个为缘由，他可能会死亡，或者遭受等同死亡的痛苦，但决不会因为那个原因，在身体败坏、死亡之后，投生到恶处、恶趣、险途、地狱中去。然而，诸位比丘！那个破戒、作恶……乃至……如同垃圾的人，如果使用刹帝利大富长者、婆罗门大富长者或居士大富长者出于信心布施的床或座具，诸位比丘！那将在长久的时间里给他带来不利和痛苦，他将在身体败坏、死亡之后，投生到恶处、恶趣、险途、地狱中去。

七 诸位比丘！你们怎么认为？一个强壮的男人抓住（某人的）脚朝上、头朝下，扔进烧得炽热、燃烧、发光的铁锅里，让他在里面像煮沸的泡沫一样翻腾，时而向上，时而向下，时而横向滚动——这样比较好呢，还是住在刹帝利大富长者、婆罗门大富长者或居士大富长者出于信心布施的住所（毗诃罗）里比较好呢？”“世尊！住在刹帝利大富长者、婆罗门大富长者或居士大富长者出于信心布施的住所比较好。世尊！一个强壮的男人抓住（某人的）脚朝上、头朝下，扔进烧得炽热、燃烧、发光的铁锅里，让他在里面像煮沸的泡沫一样翻腾，时而向上，时而向下，时而横向滚动，这是痛苦的。”

“诸位比丘！我告诉你们，诸位比丘！我向你们阐明。对于那个破戒、作恶……乃至……如同垃圾的人来说，一个强壮的男人抓住（某人的）脚朝上、头朝下……乃至……时而横向滚动反而更好。这是什么原因呢？诸位比丘！因为以那个为缘由，他可能会死亡，或者遭受等同死亡的痛苦，但决不会因为那个原因，在身体败坏、死亡之后，投生到恶处、恶趣、险途、地狱中去。然而，诸位比丘！那个破戒、作恶……乃至……如同垃圾的人，如果住在刹帝利大富长者、婆罗门大富长者或居士大富长者出于信心布施的住所里，诸位比丘！那将在长久的时间里给他带来不利和痛苦，他将在身体败坏、死亡之后，投生到恶处、恶趣、险途、地狱中去。诸位比丘！因此应当这样学习：

‘我们所受用的衣、食、卧具、医药等必需品，愿布施者的这些供养能有大果报、大利益；也愿我们自身的这次出家不空耗，能有成果，能有好的结果。’

诸位比丘！你们应当这样学习。

八 诸位比丘！为了自身的利益，也应当努力做到不放逸；诸位比丘！为了他人的利益，也应当努力做到不放逸；诸位比丘！为了自他双方的利益，也应当努力做到不放逸。”世尊这样说完。在世尊讲说这番道理的时候，大约有六十位比丘从口中吐出热血；（另）大约有六十位比丘舍弃学处而还俗了，（说：）“太难了，世尊！太难了，世尊！”（还有）大约六十位比丘，无所执取，心从各种烦恼中解脱了。

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8. Aggikkhandhopamasuttaṃ

72. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ carati mahatā bhikkhusaṅghena saddhiṃ. Addasā kho bhagavā addhānamaggappaṭipanno aññatarasmiṃ padese mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ [sañjotibhūtaṃ (syā.)]. Disvāna maggā okkamma aññatarasmiṃ rukkhamūle paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi – “passatha no tumhe, bhikkhave, amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūtan”ti? “Evaṃ, bhante”ti.

“Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ – yaṃ amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vā, yaṃ vā khattiyakaññaṃ vā brāhmaṇakaññaṃ vā gahapatikaññaṃ vā mudutalunahatthapādaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vā”ti? “Etadeva, bhante, varaṃ – yaṃ khattiyakaññaṃ vā brāhmaṇakaññaṃ vā gahapatikaññaṃ vā mudutalunahatthapādaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vā, dukkhañhetaṃ, bhante, yaṃ amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vā”ti.

“Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa pāpadhammassa asucisaṅkassarasamācārassa paṭicchannakammantassa assamaṇassa samaṇapaṭiññassa abrahmacārissa brahmacāripaṭiññassa antopūtikassa avassutassa kasambujātassa yaṃ amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vā. Taṃ kissa hetu? Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya.

“Yañca kho so, bhikkhave, dussīlo pāpadhammo asucisaṅkassarasamācāro…pe… kasambujāto khattiyakaññaṃ vā brāhmaṇakaññaṃ vā gahapatikaññaṃ vā mudutalunahatthapādaṃ āliṅgetvā upanisīdati vā upanipajjati vā, tañhi tassa [taṃ hissa (ka.)], bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

“Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ – yaṃ balavā puriso daḷhāya vālarajjuyā ubho jaṅghā veṭhetvā ghaṃseyya – sā chaviṃ chindeyya chaviṃ chetvā cammaṃ chindeyya cammaṃ chetvā maṃsaṃ chindeyya maṃsaṃ chetvā nhāruṃ chindeyya nhāruṃ chetvā aṭṭhiṃ chindeyya aṭṭhiṃ chetvā aṭṭhimiñjaṃ āhacca tiṭṭheyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā abhivādanaṃ sādiyeyyā”ti? “Etadeva, bhante, varaṃ – yaṃ khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā abhivādanaṃ sādiyeyya, dukkhañhetaṃ, bhante, yaṃ balavā puriso daḷhāya vālarajjuyā…pe… aṭṭhimiñjaṃ āhacca tiṭṭheyyā”ti.

“Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa…pe… kasambujātassa yaṃ balavā puriso daḷhāya vālarajjuyā ubho jaṅghā veṭhetvā…pe… aṭṭhimiñjaṃ āhacca tiṭṭheyya. Taṃ kissa hetu? Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Yañca kho so, bhikkhave, dussīlo…pe… kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā abhivādanaṃ sādiyati, tañhi tassa, bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

“Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ – yaṃ balavā puriso tiṇhāya sattiyā teladhotāya paccorasmiṃ pahareyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā añjalikammaṃ sādiyeyyā”ti? “Etadeva, bhante, varaṃ – yaṃ khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā añjalikammaṃ sādiyeyya, dukkhañhetaṃ, bhante, yaṃ balavā puriso tiṇhāya sattiyā teladhotāya paccorasmiṃ pahareyyā”ti.

“Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa…pe… kasambujātassa yaṃ balavā puriso tiṇhāya sattiyā teladhotāya paccorasmiṃ pahareyya. Taṃ kissa hetu? Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Yañca kho so, bhikkhave, dussīlo pāpadhammo…pe… kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā añjalikammaṃ sādiyati, tañhi tassa, bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

“Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ – yaṃ balavā puriso tattena ayopaṭṭena ādittena sampajjalitena sajotibhūtena kāyaṃ sampaliveṭheyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ cīvaraṃ paribhuñjeyyā”ti? “Etadeva, bhante, varaṃ – yaṃ khattiyamahāsālānaṃ vā…pe… saddhādeyyaṃ cīvaraṃ paribhuñjeyya, dukkhañhetaṃ, bhante, yaṃ balavā puriso tattena ayopaṭṭena ādittena sampajjalitena sajotibhūtena kāyaṃ sampaliveṭheyyā”ti.

“Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa…pe… kasambujātassa yaṃ balavā puriso tattena ayopaṭṭena ādittena sampajjalitena sajotibhūtena kāyaṃ sampaliveṭheyya. Taṃ kissa hetu? Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Yañca kho so, bhikkhave, dussīlo…pe… kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ cīvaraṃ paribhuñjati, tañhi tassa, bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

“Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ – yaṃ balavā puriso tattena ayosaṅkunā mukhaṃ vivaritvā tattaṃ lohaguḷaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ mukhe pakkhipeyya – taṃ tassa oṭṭhampi daheyya [ḍaheyya (katthaci)] mukhampi daheyya jivhampi daheyya kaṇṭhampi daheyya urampi [ma. ni. 3.270 devadūtasutte pana “udarampi” iti videsapāṭho dissati] daheyya antampi antaguṇampi ādāya adhobhāgā [adhobhāgaṃ (ka.)] nikkhameyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ piṇḍapātaṃ paribhuñjeyyā”ti? “Etadeva, bhante, varaṃ – yaṃ khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ piṇḍapātaṃ paribhuñjeyya, dukkhañhetaṃ, bhante, yaṃ balavā puriso tattena ayosaṅkunā mukhaṃ vivaritvā tattaṃ lohaguḷaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ mukhe pakkhipeyya – taṃ tassa oṭṭhampi daheyya mukhampi daheyya jivhampi daheyya kaṇṭhampi daheyya urampi daheyya antampi antaguṇampi ādāya adhobhāgaṃ nikkhameyyā”ti.

“Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa…pe… kasambujātassa yaṃ balavā puriso tattena ayosaṅkunā mukhaṃ vivaritvā tattaṃ lohaguḷaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ mukhe pakkhipeyya – taṃ tassa oṭṭhampi daheyya mukhampi daheyya jivhampi daheyya kaṇṭhampi daheyya urampi daheyya antampi antaguṇampi ādāya adhobhāgaṃ nikkhameyya. Taṃ kissa hetu? Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Yañca kho so, bhikkhave, dussīlo pāpadhammo…pe… kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ piṇḍapātaṃ paribhuñjati, tañhi tassa hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

“Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ – yaṃ balavā puriso sīse vā gahetvā khandhe vā gahetvā tattaṃ ayomañcaṃ vā ayopīṭhaṃ vā abhinisīdāpeyya vā abhinipajjāpeyya vā, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ mañcapīṭhaṃ [mañcaṃ vā pīṭhaṃ vā (ka.)] paribhujjeyyā”ti? “Etadeva, bhante, varaṃ – yaṃ khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ mañcapīṭhaṃ paribhuñjeyya, dukkhañhetaṃ, bhante, yaṃ balavā puriso sīse vā gahetvā khandhe vā gahetvā tattaṃ ayomañcaṃ vā ayopīṭhaṃ vā abhinisīdāpeyya vā abhinipajjāpeyya vā”ti.

“Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa…pe… kasambujātassa yaṃ balavā puriso sīse vā gahetvā khandhe vā gahetvā tattaṃ ayomañcaṃ vā ayopīṭhaṃ vā abhinisīdāpeyya vā abhinipajjāpeyya vā. Taṃ kissa hetu? Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Yañca kho so, bhikkhave, dussīlo pāpadhammo…pe… kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ mañcapīṭhaṃ paribhuñjati. Tañhi tassa, bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

“Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ – yaṃ balavā puriso uddhaṃpādaṃ adhosiraṃ gahetvā tattāya lohakumbhiyā pakkhipeyya ādittāya sampajjalitāya sajotibhūtāya – so tattha pheṇuddehakaṃ paccamāno sakimpi uddhaṃ gaccheyya sakimpi adho gaccheyya sakimpi tiriyaṃ gaccheyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ vihāraṃ paribhuñjeyyā”ti? “Etadeva, bhante, varaṃ – yaṃ khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ vihāraṃ paribhuñjeyya, dukkhañhetaṃ, bhante, yaṃ balavā puriso uddhaṃpādaṃ adhosiraṃ gahetvā tattāya lohakumbhiyā pakkhipeyya ādittāya sampajjalitāya sajotibhūtāya – so tattha pheṇuddehakaṃ paccamāno sakimpi uddhaṃ gaccheyya sakimpi adho gaccheyya sakimpi tiriyaṃ gaccheyyā”ti.

“Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa pāpadhammassa…pe… kasambujātassa yaṃ balavā puriso uddhaṃpādaṃ adhosiraṃ gahetvā…pe… sakimpi tiriyaṃ gaccheyya. Taṃ kissa hetu? Tatonidānañhi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya. Yañca kho so, bhikkhave, dussīlo pāpadhammo…pe… kasambujāto khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ vihāraṃ paribhuñjati. Tañhi tassa, bhikkhave, hoti dīgharattaṃ ahitāya dukkhāya kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

“Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘yesañca [yesaṃ (?)] mayaṃ paribhuñjāma cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṃ [… parikkhārānaṃ (sī. syā. ka.)] tesaṃ te kārā mahapphalā bhavissanti mahānisaṃsā, amhākañcevāyaṃ pabbajjā avañjhā bhavissati saphalā saudrayā’ti. Evañhi vo, bhikkhave, sikkhitabbaṃ – ‘attatthaṃ vā, bhikkhave, sampassamānena alameva appamādena sampādetuṃ; paratthaṃ vā, bhikkhave, sampassamānena alameva appamādena sampādetuṃ; ubhayatthaṃ vā, bhikkhave, sampassamānena alameva appamādena sampādetun’”ti.

Idamavoca bhagavā [idamavoca bhagavā…pe… (ka.)]. Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne saṭṭhimattānaṃ bhikkhūnaṃ uṇhaṃ lohitaṃ mukhato uggañchi [uggacchi (ka.)]. Saṭṭhimattā bhikkhū sikkhaṃ paccakkhāya hīnāyāvattiṃsu – “sudukkaraṃ bhagavā, sudukkaraṃ bhagavā”ti. Saṭṭhimattānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsūti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

大火蕴

一 我是这样听说的。那时，世尊和众多比丘僧众一起在憍萨罗国境内游化。世尊走在路上，看见某处有一大堆火，正在炽燃、燃烧、发光。看见后，世尊离开道路，在一棵树下铺设好的座位上坐下。坐下后，世尊对比丘们说：“诸位比丘！你们看见那一大堆炽燃、燃烧、发光的火吗？”“是的，世尊！”“诸位比丘！你们怎么认为？是拥抱那一大堆炽燃、燃烧、发光的火坐下或躺下比较好呢，还是拥抱手脚柔软娇嫩的刹帝利少女、婆罗门少女或居士少女坐下或躺下比较好呢？”“世尊！拥抱手脚柔软娇嫩的刹帝利少女、婆罗门少女或居士少女坐下或躺下比较好。世尊！拥抱那一大堆炽燃、燃烧、发光的火坐下或躺下是痛苦的。”

“诸位比丘！我告诉你们，诸位比丘！我向你们阐明。对于一个破戒、作恶、行为不净、行迹可疑、隐藏自己的行为、不是沙门却自称沙门、不修梵行却自称修梵行、内心腐烂、烦恼流淌、如同垃圾的人来说，拥抱那一大堆炽燃、燃烧、发光的火坐下或躺下反而更好。这是什么原因呢？诸位比丘！因为以那个（拥抱火）为缘由，他可能会死亡，或者遭受等同死亡的痛苦，但决不会因为那个原因，在身体败坏、死亡之后，投生到恶处、恶趣、险途、地狱中去。然而，诸位比丘！那个破戒、作恶、行为不净、行迹可疑……乃至……如同垃圾的人，如果拥抱手脚柔软娇嫩的刹帝利少女、婆罗门少女或居士少女坐下或躺下，诸位比丘！那将在长久的时间里给他带来不利和痛苦，他将在身体败坏、死亡之后，投生到恶处、恶趣、险途、地狱中去。

二 诸位比丘！你们怎么认为？一个强壮的男人用坚韧的马毛绳紧紧缠绕双腿然后摩擦，割破表皮，割破表皮后割破真皮，割破真皮后割破肌肉，割破肌肉后割断筋腱，割断筋腱后切断骨头，切断骨头后触及骨髓才停下来——这样比较好呢，还是乐于接受刹帝利大富长者、婆罗门大富长者或居士大富长者的礼拜问候比较好呢？”“世尊！乐于接受刹帝利大富长者、婆罗门大富长者或居士大富长者的礼拜问候比较好。世尊！一个强壮的男人用坚韧的马毛绳……乃至……触及骨髓才停下来，这是痛苦的。”

“诸位比丘！我告诉你们，诸位比丘！我向你们阐明。对于那个破戒……乃至……如同垃圾的人来说，一个强壮的男人用坚韧的马毛绳紧紧缠绕双腿……乃至……触及骨髓才停下来，反而更好。这是什么原因呢？诸位比丘！因为以那个为缘由，他可能会死亡，或者遭受等同死亡的痛苦，但决不会因为那个原因，在身体败坏、死亡之后，投生到恶处、恶趣、险途、地狱中去。然而，诸位比丘！那个破戒……乃至……如同垃圾的人，如果乐于接受刹帝利大富长者、婆罗门大富长者或居士大富长者的礼拜问候，诸位比丘！那将在长久的时间里给他带来不利和痛苦，他将在身体败坏、死亡之后，投生到恶处、恶趣、险途、地狱中去。

三 诸位比丘！你们怎么认为？一个强壮的男人用锋利、油亮的矛刺向胸膛比较好呢，还是乐于接受刹帝利大富长者、婆罗门大富长者或居士大富长者向自己合掌致敬比较好呢？”“世尊！乐于接受刹帝利大富长者、婆罗门大富长者、居士大富长者向自己合掌致敬比较好。世尊！一个强壮的男人用锋利、油亮的矛刺向胸膛是痛苦的。”

“诸位比丘！我告诉你们，诸位比丘！我向你们阐明。对于那个破戒……乃至……如同垃圾的人来说，一个强壮的男人用锋利、油亮的矛刺向胸膛反而更好。这是什么原因呢？因为以那个为缘由，诸位比丘！他可能会死亡，或者遭受等同死亡的痛苦，但决不会因为那个原因，在身体败坏、死亡之后，投生到恶处、恶趣、险途、地狱中去。然而，诸位比丘！那个破戒、作恶……乃至……如同垃圾的人，如果乐于接受刹帝利大富长者、婆罗门大富长者或居士大富长者向自己合掌致敬，诸位比丘！那将在长久的时间里给他带来不利和痛苦，他将在身体败坏、死亡之后，投生到恶处、恶趣、险途、地狱中去。

四 诸位比丘！你们怎么认为？一个强壮的男人用烧得炽热、燃烧、发光的铁板包裹身体比较好呢，还是穿用刹帝利大富长者、婆罗门大富长者或居士大富长者出于信心布施的衣物比较好呢？”“世尊！穿用刹帝利大富长者或……乃至……出于信心布施的衣物比较好。世尊！一个强壮的男人用烧得炽热、燃烧、发光的铁板包裹身体是痛苦的。”

“诸位比丘！我告诉你们，诸位比丘！我向你们阐明。对于那个破戒……乃至……如同垃圾的人来说，一个强壮的男人用烧得炽热、燃烧、发光的铁板包裹身体反而更好。这是什么原因呢？因为以那个为缘由，诸位比丘！他可能会死亡，或者遭受等同死亡的痛苦，但决不会因为那个原因，在身体败坏、死亡之后，投生到恶处、恶趣、险途、地狱中去。然而，诸位比丘！那个破戒……乃至……如同垃圾的人，如果穿用刹帝利大富长者、婆罗门大富长者或居士大富长者出于信心布施的衣物，诸位比丘！那将在长久的时间里给他带来不利和痛苦，他将在身体败坏、死亡之后，投生到恶处、恶趣、险途、地狱中去。

五 诸位比丘！你们怎么认为？一个强壮的男人用烧得炽热的铁钳撬开嘴，将一个烧得炽热、燃烧、发光的铁丸放进嘴里——那铁丸会烧灼他的嘴唇、烧灼口腔、烧灼舌头、烧灼喉咙、烧灼胸膛（或胃），带着大小肠从下部排出——这样比较好呢，还是食用刹帝利大富长者、婆罗门大富长者或居士大富长者出于信心布施的食物比较好呢？”“世尊！食用刹帝利大富长者、婆罗门大富长者或居士大富长者出于信心布施的食物比较好。世尊！一个强壮的男人用烧得炽热的铁钳撬开嘴，将一个烧得炽热、燃烧、发光的铁丸放进嘴里，烧灼他的嘴唇、烧灼口腔、烧灼舌头……乃至……从下部排出，这是痛苦的。”

“诸位比丘！我告诉你们，诸位比丘！我向你们阐明。对于那个破戒……乃至……如同垃圾的人来说，一个强壮的男人用烧得炽热的铁钳撬开嘴，将一个烧得炽热、燃烧、发光的铁丸放进嘴里——那铁丸会烧灼他的嘴唇……乃至……从下部排出——反而更好。这是什么原因呢？因为以那个为缘由，诸位比丘！他可能会死亡，或者遭受等同死亡的痛苦，但决不会因为那个原因，在身体败坏、死亡之后，投生到恶处、恶趣、险途、地狱中去。然而，诸位比丘！那个破戒、作恶……乃至……如同垃圾的人，如果食用刹帝利大富长者、婆罗门大富长者或居士大富长者出于信心布施的食物，诸位比丘！那将在长久的时间里给他带来不利和痛苦，他将在身体败坏、死亡之后，投生到恶处、恶趣、险途、地狱中去。

六 诸位比丘！你们怎么认为？一个强壮的男人抓住（某人的）头或肩膀，强迫他坐在或躺在烧得炽热、燃烧、发光的铁床或铁椅上比较好呢，还是使用刹帝利大富长者、婆罗门大富长者或居士大富长者出于信心布施的床或座具比较好呢？”“世尊！使用刹帝利大富长者、婆罗门大富长者或居士大富长者出于信心布施的床或座具比较好。世尊！一个强壮的男人抓住（某人的）头或肩膀……乃至……强迫他躺下是痛苦的。”

“诸位比丘！我告诉你们……乃至……如同垃圾的人来说，一个强壮的男人抓住（某人的）头……乃至……强迫他躺下反而更好。这是什么原因呢？诸位比丘！因为以那个为缘由，他可能会死亡，或者遭受等同死亡的痛苦，但决不会因为那个原因，在身体败坏、死亡之后，投生到恶处、恶趣、险途、地狱中去。然而，诸位比丘！那个破戒、作恶……乃至……如同垃圾的人，如果使用刹帝利大富长者、婆罗门大富长者或居士大富长者出于信心布施的床或座具，诸位比丘！那将在长久的时间里给他带来不利和痛苦，他将在身体败坏、死亡之后，投生到恶处、恶趣、险途、地狱中去。

七 诸位比丘！你们怎么认为？一个强壮的男人抓住（某人的）脚朝上、头朝下，扔进烧得炽热、燃烧、发光的铁锅里，让他在里面像煮沸的泡沫一样翻腾，时而向上，时而向下，时而横向滚动——这样比较好呢，还是住在刹帝利大富长者、婆罗门大富长者或居士大富长者出于信心布施的住所（毗诃罗）里比较好呢？”“世尊！住在刹帝利大富长者、婆罗门大富长者或居士大富长者出于信心布施的住所比较好。世尊！一个强壮的男人抓住（某人的）脚朝上、头朝下，扔进烧得炽热、燃烧、发光的铁锅里，让他在里面像煮沸的泡沫一样翻腾，时而向上，时而向下，时而横向滚动，这是痛苦的。”

“诸位比丘！我告诉你们，诸位比丘！我向你们阐明。对于那个破戒、作恶……乃至……如同垃圾的人来说，一个强壮的男人抓住（某人的）脚朝上、头朝下……乃至……时而横向滚动反而更好。这是什么原因呢？诸位比丘！因为以那个为缘由，他可能会死亡，或者遭受等同死亡的痛苦，但决不会因为那个原因，在身体败坏、死亡之后，投生到恶处、恶趣、险途、地狱中去。然而，诸位比丘！那个破戒、作恶……乃至……如同垃圾的人，如果住在刹帝利大富长者、婆罗门大富长者或居士大富长者出于信心布施的住所里，诸位比丘！那将在长久的时间里给他带来不利和痛苦，他将在身体败坏、死亡之后，投生到恶处、恶趣、险途、地狱中去。诸位比丘！因此应当这样学习：

‘我们所受用的衣、食、卧具、医药等必需品，愿布施者的这些供养能有大果报、大利益；也愿我们自身的这次出家不空耗，能有成果，能有好的结果。’

诸位比丘！你们应当这样学习。

八 诸位比丘！为了自身的利益，也应当努力做到不放逸；诸位比丘！为了他人的利益，也应当努力做到不放逸；诸位比丘！为了自他双方的利益，也应当努力做到不放逸。”世尊这样说完。在世尊讲说这番道理的时候，大约有六十位比丘从口中吐出热血；（另）大约有六十位比丘舍弃学处而还俗了，（说：）“太难了，世尊！太难了，世尊！”（还有）大约六十位比丘，无所执取，心从各种烦恼中解脱了。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 7.54-1132)/2.2 Mahāvagga 大品 (AN 7.65-74)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.9 Sunettasutta 妙眼外道 (AN 7.73)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Sunettasuttaṃ

73. [a. ni. 6.54; 7.66] “Bhūtapubbaṃ, bhikkhave, sunetto nāma satthā ahosi titthakaro kāmesu vītarāgo. Sunettassa kho pana, bhikkhave, satthuno anekāni sāvakasatāni ahesuṃ. Sunetto satthā sāvakānaṃ brahmalokasahabyatāya dhammaṃ desesi. Ye kho pana, bhikkhave [ye kho bhikkhave (sī. syā.)], sunettassa satthuno brahmalokasahabyatāya dhammaṃ desentassa cittāni nappasādesuṃ te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjiṃsu. Ye kho pana, bhikkhave, sunettassa satthuno brahmalokasahabyatāya dhammaṃ desentassa cittāni pasādesuṃ te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjiṃsu.

“Bhūtapubbaṃ, bhikkhave, mūgapakkho nāma satthā ahosi…pe… aranemi nāma satthā ahosi…pe… kuddālako [kuddālo (sī. syā.)] nāma satthā ahosi…pe… hatthipālo nāma satthā ahosi…pe… jotipālo nāma satthā ahosi…pe… arako nāma satthā ahosi titthakaro kāmesu vītarāgo. Arakassa kho pana, bhikkhave, satthuno anekāni sāvakasatāni ahesuṃ. Arako nāma satthā sāvakānaṃ brahmalokasahabyatāya dhammaṃ desesi. Ye kho pana, bhikkhave, arakassa satthuno brahmalokasahabyatāya dhammaṃ desentassa cittāni nappasādesuṃ, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjiṃsu. Ye kho pana, bhikkhave, arakassa satthuno brahmalokasahabyatāya dhammaṃ desentassa cittāni pasādesuṃ, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjiṃsu.

“Taṃ kiṃ maññatha, bhikkhave, yo ime satta satthāre titthakare kāmesu vītarāge anekasataparivāre sasāvakasaṅghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṃ so apuññaṃ pasaveyyā”ti? “Evaṃ, bhante”. “Yo, bhikkhave, ime satta satthāre titthakare kāmesu vītarāge anekasataparivāre sasāvakasaṅghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṃ so apuññaṃ pasaveyya. Yo ekaṃ diṭṭhisampannaṃ puggalaṃ paduṭṭhacitto akkosati paribhāsati, ayaṃ tato bahutaraṃ apuññaṃ pasavati. Taṃ kissa hetu? Nāhaṃ, bhikkhave, ito bahiddhā evarūpiṃ khantiṃ vadāmi yathāmaṃ sabrahmacārīsu”.

“Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘na no sabrahmacārīsu [na tveva amhaṃ sabrahmacārīsu (syā.) aṅguttaranikāye aññathā dissati] cittāni paduṭṭhāni bhavissantī’ti. Evañhi vo, bhikkhave, sikkhitabban”ti. Navamaṃ.

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妙眼外道

一 “比丘们！过去，有一位名叫妙眼(Sunetta)的导师，是一位离于欲乐的外道师。比丘们！这位妙眼导师有数百位弟子，妙眼导师向弟子们宣说与梵天共住(brahmalokasahabyatāya)之法。比丘们！那些听了妙眼导师所宣说的与梵天共住之法而内心不生净信的人，他们在身体败坏、死亡之后，投生到恶处、恶趣、险难处、地狱中。比丘们！而那些听了妙眼导师所宣说的与梵天共住之法而内心生起净信的人，他们在身体败坏、死亡之后，投生到善趣、天界中。

二 比丘们！过去，有一位名叫穆伽帕卡(Mūgapakkha)的导师……名叫阿拉内米(Aranemi)的导师……名叫库达拉卡(Kuddālaka)的导师……名叫哈提帕拉(Hatthipāla)的导师……名叫乔提帕拉(Jotipāla)的导师……名叫阿拉卡(Araka)的导师，是一位离于欲乐的外道师。比丘们！阿拉卡导师有数百位弟子，阿拉卡导师对弟子们宣说与梵天共住之法。比丘们！凡是对阿拉卡导师所宣说的与梵天共住之法，内心不生净信的人，他们在身体败坏、死亡之后，投生到恶处、恶趣、险难处、地狱中。比丘们！凡是对阿拉卡导师所宣说的与梵天共住之法，内心生起净信的人，他们在身体败坏、死亡之后，投生到善趣、天界中。

三 比丘们！你们怎么想？如果有人对这七位离于欲乐、拥有数百眷属和弟子僧团的外道导师心怀恶意，加以斥责、毁谤，他会招致许多恶报（非福）吗？”“是的，世尊！”“比丘们！如果有人对这七位离于欲乐、拥有数百眷属和弟子僧团的外道导师心怀恶意，加以斥责、毁谤，他会招致许多恶报。但如果有人对一位具足正见的人(diṭṭhisampannaṃ puggalaṃ)心怀恶意，加以斥责、毁谤，他因此会招致更多的恶报。这是什么原因呢？比丘们！我（在此教法）之外，不说有像对待同梵行者那样的这种忍耐。

因此，比丘们！你们应当这样学：‘我们对比丘同伴们(sabrahmacārīsu)不应生起恶意之心！’

比丘们！你们应当这样学。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 7.54-1132)/2.2 Mahāvagga 大品 (AN 7.65-74)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.10 Arakasutta 阿罗迦外道 (AN 7.74)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Arakasuttaṃ

74. “Bhūtapubbaṃ, bhikkhave, arako nāma satthā ahosi titthakaro kāmesu vītarāgo. Arakassa kho pana, bhikkhave, satthuno anekāni sāvakasatāni ahesuṃ. Arako satthā sāvakānaṃ evaṃ dhammaṃ deseti – appakaṃ, brāhmaṇa, jīvitaṃ manussānaṃ parittaṃ lahukaṃ [lahusaṃ (ṭīkā)] bahudukkhaṃ bahupāyāsaṃ mantāyaṃ [mantāya (sabbattha) ṭīkā passitabbā] boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇaṃ.

“Seyyathāpi, brāhmaṇa, tiṇagge ussāvabindu sūriye uggacchante khippaṃyeva paṭivigacchati, na ciraṭṭhitikaṃ hoti; evamevaṃ kho, brāhmaṇa, ussāvabindūpamaṃ jīvitaṃ manussānaṃ parittaṃ lahukaṃ bahudukkhaṃ bahupāyāsaṃ mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇaṃ.

“Seyyathāpi, brāhmaṇa, thullaphusitake deve vassante udakabubbuḷaṃ [udakapupphuḷaṃ (ka.)] khippaṃyeva paṭivigacchati, na ciraṭṭhitikaṃ hoti; evamevaṃ kho, brāhmaṇa, udakabubbuḷūpamaṃ jīvitaṃ manussānaṃ parittaṃ lahukaṃ bahudukkhaṃ bahupāyāsaṃ mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇaṃ.

“Seyyathāpi, brāhmaṇa, udake daṇḍarāji khippaṃyeva paṭivigacchati, na ciraṭṭhitikā hoti; evamevaṃ kho, brāhmaṇa, udake daṇḍarājūpamaṃ jīvitaṃ manussānaṃ parittaṃ…pe… natthi jātassa amaraṇaṃ.

“Seyyathāpi, brāhmaṇa, nadī pabbateyyā dūraṅgamā sīghasotā hārahārinī, natthi so khaṇo vā layo vā muhutto vā yaṃ sā [yāya (ka.)] āvattati [tharati (sī.), dharati (syā.), avatiṭṭheyya (?)], atha kho sā gacchateva vattateva sandateva; evamevaṃ kho, brāhmaṇa, nadīpabbateyyūpamaṃ jīvitaṃ manussānaṃ parittaṃ lahukaṃ…pe… natthi jātassa amaraṇaṃ.

“Seyyathāpi, brāhmaṇa, balavā puriso jivhagge kheḷapiṇḍaṃ saṃyūhitvā akasireneva vameyya [patāpeyya (ka.)]; evamevaṃ kho, brāhmaṇa, kheḷapiṇḍūpamaṃ jīvitaṃ manussānaṃ parittaṃ…pe… natthi jātassa amaraṇaṃ.

“Seyyathāpi, brāhmaṇa, divasaṃsantatte ayokaṭāhe maṃsapesi [maṃsapesī (sī. syā.)] pakkhittā khippaṃyeva paṭivigacchati, na ciraṭṭhitikā hoti; evamevaṃ kho, brāhmaṇa, maṃsapesūpamaṃ jīvitaṃ manussānaṃ parittaṃ…pe… natthi jātassa amaraṇaṃ.

“Seyyathāpi, brāhmaṇa, gāvī vajjhā āghātanaṃ nīyamānā yaṃ yadeva pādaṃ uddharati, santikeva hoti vadhassa santikeva maraṇassa; evamevaṃ kho, brāhmaṇa, govajjhūpamaṃ [gāvīvajjhūpamaṃ (sī. syā.)] jīvitaṃ manussānaṃ parittaṃ lahukaṃ bahudukkhaṃ bahupāyāsaṃ mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇan”ti.

“Tena kho pana, bhikkhave, samayena manussānaṃ saṭṭhivassasahassāni āyuppamāṇaṃ ahosi, pañcavassasatikā kumārikā alaṃpateyyā ahosi. Tena kho pana, bhikkhave, samayena manussānaṃ chaḷeva ābādhā ahesuṃ – sītaṃ, uṇhaṃ, jighacchā, pipāsā, uccāro, passāvo. So hi nāma, bhikkhave, arako satthā evaṃ dīghāyukesu manussesu evaṃ ciraṭṭhitikesu evaṃ appābādhesu sāvakānaṃ evaṃ dhammaṃ desessati – ‘appakaṃ, brāhmaṇa, jīvitaṃ manussānaṃ parittaṃ lahukaṃ bahudukkhaṃ bahupāyāsaṃ mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇan’”ti.

“Etarahi taṃ, bhikkhave, sammā vadamāno vadeyya – ‘appakaṃ jīvitaṃ manussānaṃ parittaṃ lahukaṃ bahudukkhaṃ bahupāyāsaṃ mantāyaṃ boddhabbaṃ, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇan’ti. Etarahi, bhikkhave, yo ciraṃ jīvati so vassasataṃ appaṃ vā bhiyyo. Vassasataṃ kho pana, bhikkhave, jīvanto tīṇiyeva utusatāni jīvati – utusataṃ hemantānaṃ, utusataṃ gimhānaṃ, utusataṃ vassānaṃ. Tīṇi kho pana, bhikkhave, utusatāni jīvanto dvādasa [dvādasaṃ (sī. ka.)] yeva māsasatāni jīvati – cattāri māsasatāni hemantānaṃ, cattāri māsasatāni gimhānaṃ, cattāri māsasatāni vassānaṃ. Dvādasa kho pana, bhikkhave, māsasatāni jīvanto catuvīsatiyeva addhamāsasatāni jīvati – aṭṭhaddhamāsasatāni hemantānaṃ, aṭṭhaddhamāsasatāni gimhānaṃ, aṭṭhaddhamāsasatāni vassānaṃ. Catuvīsati kho pana, bhikkhave, addhamāsasatāni jīvanto chattiṃsaṃyeva rattisahassāni jīvati – dvādasa rattisahassāni hemantānaṃ, dvādasa rattisahassāni gimhānaṃ, dvādasa rattisahassāni vassānaṃ. Chattiṃsaṃ kho pana, bhikkhave, rattisahassāni jīvanto dvesattatiyeva [dvesattatiññeva (syā.), dvesattatiñceva (ka.)] bhattasahassāni bhuñjati – catuvīsati bhattasahassāni hemantānaṃ, catuvīsati bhattasahassāni gimhānaṃ, catuvīsati bhattasahassāni vassānaṃ saddhiṃ mātuthaññāya saddhiṃ bhattantarāyena.

“Tatrime bhattantarāyā kapimiddhopi bhattaṃ na bhuñjati, dukkhitopi bhattaṃ na bhuñjati, byādhitopi bhattaṃ na bhuñjati, uposathikopi bhattaṃ na bhuñjati, alābhakenapi bhattaṃ na bhuñjati. Iti kho, bhikkhave, mayā vassasatāyukassa manussassa āyupi saṅkhāto [saṅkhātaṃ (?)], āyuppamāṇampi saṅkhātaṃ, utūpi saṅkhātā, saṃvaccharāpi saṅkhātā, māsāpi saṅkhātā, addhamāsāpi saṅkhātā, rattipi saṅkhātā, divāpi saṅkhātā, bhattāpi saṅkhātā, bhattantarāyāpi saṅkhātā. Yaṃ, bhikkhave, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya; kataṃ vo taṃ mayā etāni, bhikkhave, rukkhamūlāni etāni suññāgārāni. Jhāyatha, bhikkhave, mā pamādattha; mā pacchā vippaṭisārino ahuvattha. Ayaṃ vo amhākaṃ anusāsanī”ti. Dasamaṃ.

Mahāvaggo sattamo.

Tassuddānaṃ –

Hirīsūriyaṃ upamā, dhammaññū pārichattakaṃ;

Sakkaccaṃ bhāvanā aggi, sunettaarakena cāti.

☸---------------------------------------------------------------------

阿拉卡外道

一 “比丘们！过去，有一位名叫阿拉卡(Araka)的导师，是一位离于欲乐的外道师。比丘们，这位阿拉卡导师有数百位弟子。阿拉卡导师对弟子们这样宣说教法：

二 “‘婆罗门！人的生命是短暂的(appakaṃ)，微少的(parittaṃ)，轻快的(lahukaṃ)，多苦(bahudukkhaṃ)，多恼(bahupāyāsaṃ)。应当以智慧(mantāya)了悟(boddhabbaṃ)，应当行善(kattabbaṃ kusalaṃ)，应当修梵行(caritabbaṃ brahmacariyaṃ)，已生者没有不死的(natthi jātassa amaraṇaṃ)。’婆罗门！就像草尖上的露珠，太阳升起时，很快就会消失，不能长久存在；婆罗门！人的生命就像露珠一样，是短暂的，微少的，轻快的，多苦，多恼。应当以智慧了悟，应当行善，应当修梵行，已生者没有不死的。婆罗门！就像下大雨时，水中的气泡很快就会破灭，不能长久存在；婆罗门！人的生命就像水泡一样，是短暂的，微少的，轻快的，多苦，多恼。应当以智慧了悟，应当行善，应当修梵行，已生者没有不死的。婆罗门！就像水中杖画的痕迹(daṇḍarāji)，很快就会消失，不能长久存在；婆罗门！人的生命就像水中杖画的痕迹一样，是短暂的…（乃至）…已生者没有不死的。婆罗门！就像山涧的河流，流向远方，水流湍急，冲走一切(hārahārinī)，没有刹那(khaṇo)、片刻(layo)、须臾(muhutto)停止流动，它只是不断前进、流动、奔涌；婆罗门！人的生命就像山涧河流一样，是短暂的，微少的…（乃至）…已生者没有不死的。婆罗门！就像强壮的人，在舌尖积聚一口痰(kheḷapiṇḍaṃ)，能毫不费力地吐掉；婆罗门！人的生命就像痰团一样，是短暂的…（乃至）…已生者没有不死的。婆罗门！就像把一块肉(maṃsapesi)放在烧了一天的滚烫铁盘(ayokaṭāhe)上，很快就会焦缩消失，不能长久存在；婆罗门！人的生命就像那块肉一样，是短暂的…（乃至）…已生者没有不死的。婆罗门！就像待宰的母牛(gāvī vajjhā)，被牵往屠宰场(āghātanaṃ)，每抬起一步脚，就更接近死亡，更接近被杀；婆罗门！人的生命就像待宰的母牛一样，是短暂的，微少的，轻快的，多苦，多恼。应当以智慧了悟，应当行善，应当修梵行，已生者没有不死的。”

三 比丘们！在那个时代，人的寿命是六万岁(saṭṭhivassasahassāni āyuppamāṇaṃ)，而女子到五百岁(pañcavassasatikā kumārikā)才适合出嫁。比丘们！在那个时代，人们只有六种病患(chaḷeva ābādhā)：冷(sītaṃ)、热(uṇhaṃ)、饥饿(jighacchā)、口渴(pipāsā)、大便(uccāro)、小便(passāvo)。比丘们！那位阿拉卡导师，在人们如此长寿(dīghāyukesu)、如此长住(ciraṭṭhitikesu)、如此少病(appābādhesu)的时代，尚且对弟子们宣说这样的法：“婆罗门！人的生命是短暂的，微少的，轻快的，多苦，多恼。应当以智慧了悟，应当行善，应当修梵行，已生者没有不死的。”比丘们！现在若要正确地说，也应该这样说：“人的生命是短暂的，微少的，轻快的，多苦，多恼。应当以智慧了悟，应当行善，应当修梵行，已生者没有不死的。”比丘们！现在，长寿的人，也就一百岁(vassasataṃ)左右(appaṃ vā bhiyyo)。比丘们！活一百岁的人，只活三百个季节——一百个冬季(hemantānaṃ)、一百个夏季(gimhānaṃ)、一百个雨季(vassānaṃ)。比丘们！活三百个季节的人，只活一千二百个月——四百个冬季的月、四百个夏季的月、四百个雨季的月。比丘们！活一千二百个月的人，只活二千四百个半月——八百个冬季的半月、八百个夏季的半月、八百个雨季的半月。比丘们！活二千四百个半月的人，只活三万六千个夜晚(rattisahassāni)——一万二千个冬季的夜晚、一万二千个夏季的夜晚、一万二千个雨季的夜晚。比丘们！活三万六千个夜晚的人，只吃七万二千餐(bhattasahassāni)——二万四千餐在冬季、二万四千餐在夏季、二万四千餐在雨季，这还包括了哺乳期(mātuthaññāya)和不能进食的时候(bhattantarāyena)。

这些就是不能进食的情况：愤怒(kupito?)时不吃饭，忧愁(dukkhito)时不吃饭，生病(byādhito)时不吃饭，守持布萨(uposathiko)时不吃饭，得不到食物(alābhakena)时没饭吃。比丘们！就这样，我为百岁寿命的人计算了寿命(āyupi)，计算了寿量(āyuppamāṇampi)，计算了季节(utūpi)，计算了月份(māsāpi)，计算了半月(addhamāsāpi)，计算了夜晚(rattipi)，计算了餐数(bhattāpi)，也计算了不能进食的情况(bhattantarāyāpi)。

四 比丘们！导师(satthārā)出于慈悲(anukampaṃ upādāya)，为了利益(hitesinā)弟子们(sāvakānaṃ)所应做之事(karaṇīyaṃ)，我已经为你们(vo)做完了(kataṃ taṃ mayā)。比丘们！这里有树下(rukkhamūlāni)，这里有空 secluded 处(suññāgārāni)。比丘们！去禅修(Jhāyatha)吧！不要放逸(mā pamādattha)！不要以后追悔(mā pacchā vippaṭisārino ahuvattha)。这是我对你们的教导(anusāsanī)。”

摄句：

惭(Hirī)、太阳(Sūriya)、譬喻(Upamā)、知法(Dhammaññū)、波利质多罗树(Pārichattakaṃ)

恭敬(Sakkaccaṃ)、修习(Bhāvanā)、火蕴(Aggi)，以及妙眼(Sunetta)与阿拉卡(Araka)。

☸.....................................................................

☸*********************************************************************

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

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【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 7.54-1132)/2.3 Vinayavagga 律品 (AN 7.75-84)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.1 Paṭhamavinayadharasutta 持律七法之一 (AN 7.75)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Vinayavaggo

1. Paṭhamavinayadharasuttaṃ

75. [pari. 327] “Sattahi, bhikkhave, dhammehi samannāgato bhikkhu vinayadharo hoti. Katamehi sattahi? Āpattiṃ jānāti, anāpattiṃ jānāti, lahukaṃ āpattiṃ jānāti, garukaṃ āpattiṃ jānāti, sīlavā hoti pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu, catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu vinayadharo hotī”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第八 律品

持律七法之一

一 “比丘们！具备(samannāgato)七法的比丘，是持律者(vinayadharo)。是哪七法呢？

二 即：了知什么是犯戒(āpattiṃ jānāti)、什么是不犯戒(anāpattiṃ jānāti)、什么是轻罪(lahukaṃ āpattiṃ jānāti)、什么是重罪(garukaṃ āpattiṃ jānāti)；他是具戒者(sīlavā)，守护波罗提木叉(pātimokkhasaṃvarasaṃvuto)的律仪而住，行为与活动范围(ācāragocarasampanno)具足，对微小的过失(aṇumattesu vajjesu)也视作危险(bhayadassāvī)，接受并学习各项学处(samādāya sikkhati sikkhāpadesu)；他随愿(nikāmalābhī)、不困难(akicchalābhī)、不费力地(akasiralābhī)获得四种属于增上心(ābhicetasikānaṃ)、带来当下乐住(diṭṭhadhammasukhavihārānaṃ)的禅那(catunnaṃ jhānānaṃ)；他通过诸漏(āsavānaṃ)的灭尽(khayā)，在当下(diṭṭheva dhamme)亲身以证智(abhiññā)作证(sacchikatvā)，达成并安住于(upasampajja viharati)无漏的(anāsavaṃ)心解脱(cetovimuttiṃ)、慧解脱(paññāvimuttiṃ)。

比丘们！具备这七法的比丘，是持律者。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 7.54-1132)/2.3 Vinayavagga 律品 (AN 7.75-84)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.2 Dutiyavinayadharasutta 持律七法之二 (AN 7.76)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyavinayadharasuttaṃ

76. [pari. 327] “Sattahi, bhikkhave, dhammehi samannāgato bhikkhu vinayadharo hoti. Katamehi sattahi? Āpattiṃ jānāti, anāpattiṃ jānāti, lahukaṃ āpattiṃ jānāti, garukaṃ āpattiṃ jānāti, ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso, catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu vinayadharo hotī”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

持律七法之二

一 “比丘们！具备七法的比丘，是持律者。是哪七法呢？

二 即：了知什么是犯戒、什么是不犯戒、什么是轻罪、什么是重罪；他对两部波罗提木叉(ubhayāni pātimokkhāni)都能详细地(vitthārena)通达(svāgatāni)，善于分辨(suvibhattāni)，运用自如(suppavattīni)，判断明确(suvinicchitāni)，无论是经文本身(suttaso)还是逐字逐句(anubyañjanaso)；他随愿、不困难、不费力地获得四种属于增上心、带来当下乐住的禅那；他通过诸漏的灭尽，在当下亲身以证智作证，达成并安住于无漏的心解脱、慧解脱。

比丘们！具备这七法的比丘，是持律者。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 7.54-1132)/2.3 Vinayavagga 律品 (AN 7.75-84)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.3 Tatiyavinayadharasutta 持律七法之三 (AN 7.77)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Tatiyavinayadharasuttaṃ

77. “Sattahi, bhikkhave, dhammehi samannāgato bhikkhu vinayadharo hoti. Katamehi sattahi? Āpattiṃ jānāti, anāpattiṃ jānāti, lahukaṃ āpattiṃ jānāti, garukaṃ āpattiṃ jānāti, vinaye kho pana ṭhito hoti asaṃhīro, catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu vinayadharo hotī”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

持律七法之三

一 “比丘们！具备七法的比丘，是持律者。是哪七法呢？

二 即：了知什么是犯戒、什么是不犯戒、什么是轻罪、什么是重罪；他在戒律(vinaye)中安住(ṭhito)，毫不动摇(asaṃhīro)；他随愿、不困难、不费力地获得四种属于增上心、带来当下乐住的禅那；他通过诸漏的灭尽，在当下亲身以证智作证，达成并安住于无漏的心解脱、慧解脱。

比丘们！具备这七法的比丘，是持律者。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 7.54-1132)/2.3 Vinayavagga 律品 (AN 7.75-84)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.4 Catutthavinayadharasutta 持律七法之四 (AN 7.78)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Catutthavinayadharasuttaṃ

78. [pari. 327] “Sattahi, bhikkhave, dhammehi samannāgato bhikkhu vinayadharo hoti. Katamehi sattahi? Āpattiṃ jānāti, anāpattiṃ jānāti, lahukaṃ āpattiṃ jānāti, garukaṃ āpattiṃ jānāti, anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ, dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Dibbena cakkhunā visuddhena atikkantamānusakena yathākammūpage satte pajānāti. Āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu vinayadharo hotī”ti. Catutthaṃ.

☸---------------------------------------------------------------------

持律七法之四

一 “比丘们！具备七法的比丘，是持律者。是哪七法呢？

二 即：了知什么是犯戒、什么是不犯戒、什么是轻罪、什么是重罪；他能回忆起(anussarati)许多(anekavihitaṃ)过去的生活(pubbenivāsaṃ)，即：一生、二生...（乃至）...他能回忆起许多过去的生活，包括其细节(sākāraṃ)和概况(sauddesaṃ)；他以清净(visuddhena)、超越人(atikkantamānusakena)的天眼(dibbena cakkhunā)...了知众生如何随业流转(yathākammūpage satte pajānāti)；他通过诸漏的灭尽，在当下亲身以证智作证，达成并安住于无漏的心解脱、慧解脱。

比丘们！具备这七法的比丘，是持律者。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 7.54-1132)/2.3 Vinayavagga 律品 (AN 7.75-84)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.5 Paṭhamavinayadharasobhanasutta 持律光耀之一 (AN 7.79)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Paṭhamavinayadharasobhanasuttaṃ

79. “Sattahi, bhikkhave, dhammehi samannāgato [samannāgato bhikkhu (sī. syā. ka.) anantarasuttadveye pana idaṃ pāṭhanānattaṃ natthi. pari. 327] vinayadharo sobhati. Katamehi sattahi? Āpattiṃ jānāti, anāpattiṃ jānāti, lahukaṃ āpattiṃ jānāti, garukaṃ āpattiṃ jānāti, sīlavā hoti…pe… samādāya sikkhati sikkhāpadesu, catunnaṃ jhānānaṃ ābhicetasikānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, āsavānaṃ khayā…pe… sacchikatvā upasampajja viharati. Imehi kho, bhikkhave, sattahi dhammehi samannāgato vinayadharo sobhatī”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

持律光耀之一

一 “比丘们！具备七法的持律者是光耀的(sobhati)。是哪七法呢？

二 即：了知什么是犯戒、什么是不犯戒、什么是轻罪、什么是重罪；他是具戒者……（乃至）……接受并学习各项学处；他随愿……（乃至）……不费力地获得四种禅那；他通过诸漏的灭尽……（乃至）……作证，达成并安住。

比丘们！具备这七法的持律者是光耀的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 7.54-1132)/2.3 Vinayavagga 律品 (AN 7.75-84)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.6 Dutiyavinayadharasobhanasutta 持律光耀之二 (AN 7.80)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Dutiyavinayadharasobhanasuttaṃ

80. “Sattahi, bhikkhave, dhammehi samannāgato vinayadharo sobhati. Katamehi sattahi? Āpattiṃ jānāti, anāpattiṃ jānāti, lahukaṃ āpattiṃ jānāti, garukaṃ āpattiṃ jānāti, ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso, catunnaṃ jhānānaṃ…pe… akasiralābhī, āsavānaṃ khayā…pe… sacchikatvā upasampajja viharati. Imehi kho, bhikkhave, sattahi dhammehi samannāgato vinayadharo sobhatī”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

持律光耀之二

一 “比丘们！具备七法的持律者是光耀的。是哪七法呢？

二 即：了知什么是犯戒、什么是不犯戒、什么是轻罪、什么是重罪；他对两部波罗提木叉……（乃至）……无论是经文本身还是逐字逐句，都能详细通达，善于分辨，运用自如，判断明确；他随愿……（乃至）……不费力地获得四种禅那；他通过诸漏的灭尽……（乃至）……作证，达成并安住。

比丘们！具备这七法的持律者是光耀的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 7.54-1132)/2.3 Vinayavagga 律品 (AN 7.75-84)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.7 Tatiyavinayadharasobhanasutta 持律光耀之三 (AN 7.81)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Tatiyavinayadharasobhanasuttaṃ

81. “Sattahi, bhikkhave, dhammehi samannāgato vinayadharo sobhati. Katamehi sattahi? Āpattiṃ jānāti, anāpattiṃ jānāti, lahukaṃ āpattiṃ jānāti, garukaṃ āpattiṃ jānāti, vinaye kho pana ṭhito hoti asaṃhīro, catunnaṃ jhānānaṃ…pe… akasiralābhī, āsavānaṃ khayā…pe… sacchikatvā upasampajja viharati. Imehi kho, bhikkhave, sattahi dhammehi samannāgato vinayadharo sobhatī”ti. Sattamaṃ.

☸---------------------------------------------------------------------

持律光耀之三

一 “比丘们！具备七法的持律者是光耀的。是哪七法呢？

二 即：了知什么是犯戒、什么是不犯戒、什么是轻罪、什么是重罪；他在戒律中安住，毫不动摇；他随愿……（乃至）……不费力地获得四种禅那；他通过诸漏的灭尽……（乃至）……作证，达成并安住。

比丘们！具备这七法的持律者是光耀的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 7.54-1132)/2.3 Vinayavagga 律品 (AN 7.75-84)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.8 Catutthavinayadharasobhanasutta 持律光耀之四 (AN 7.82)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Catutthavinayadharasobhanasuttaṃ

82. “Sattahi, bhikkhave, dhammehi samannāgato [samannāgato bhikkhu (ka.)] vinayadharo sobhati. Katamehi sattahi? Āpattiṃ jānāti, anāpattiṃ jānāti, lahukaṃ āpattiṃ jānāti, garukaṃ āpattiṃ jānāti, anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ, dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati, dibbena cakkhunā visuddhena atikkantamānusakena…pe… āsavānaṃ khayā…pe… sacchikatvā upasampajja viharati. Imehi kho, bhikkhave, sattahi dhammehi samannāgato vinayadharo sobhatī”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

持律光耀之四

一 “比丘们！具备七法的持律者是光耀的。是哪七法呢？

二 即：了知什么是犯戒、什么是不犯戒、什么是轻罪、什么是重罪；他能回忆起许多过去的生活……（乃至）……包括其细节和概况；他以清净、超越人的天眼……（乃至）……了知众生如何随业流转；他通过诸漏的灭尽……（乃至）……作证，达成并安住。

比丘们！具备这七法的持律者是光耀的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 7.54-1132)/2.3 Vinayavagga 律品 (AN 7.75-84)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.9 Satthusāsanasutta 师教 (AN 7.83)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Satthusāsanasuttaṃ

83. Atha kho āyasmā upāli yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā upāli bhagavantaṃ etadavoca –

“Sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti. “Ye kho tvaṃ, upāli, dhamme jāneyyāsi – ‘ime dhammā na ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattantī’ti; ekaṃsena, upāli, dhāreyyāsi – ‘neso dhammo neso vinayo netaṃ satthusāsanan’ti. Ye ca kho tvaṃ, upāli, dhamme jāneyyāsi – ‘ime dhammā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattantī’ti; ekaṃsena, upāli, dhāreyyāsi – ‘eso dhammo eso vinayo etaṃ satthusāsanan’”ti. Navamaṃ.

☸---------------------------------------------------------------------

师教

一 那时(Atha kho)，具寿(āyasmā)优波离(upāli)去到(upasaṅkami)世尊(bhagavā)那里。去到后，顶礼(abhivādetvā)世尊，在一旁坐下(ekamantaṃ nisīdi)。在一旁坐下的具寿优波离对世尊这样说(etadavoca)：“世尊(bhante)，请您(bhagavā)为我简要地(saṃkhittena)说说(desetu)法(dhammaṃ)吧，这样我听了世尊的法后，可以独自(eko)到僻静处(vūpakaṭṭho)，保持不放逸(appamatto)、精勤(ātāpī)、自我策励(pahitatto)地安住(vihareyyaṃ)。”

二 “优波离(upāli)！如果你知道某些法(dhamme jāneyyāsi)——‘这些法完全(ekanta)不导向(na saṃvattanti)厌离(nibbidāya)、离欲(virāgāya)、寂灭(nirodhāya)、平静(upasamāya)、证智(abhiññāya)、正觉(sambodhāya)、涅槃(nibbānāya)’——优波离！你要完全确定(ekaṃsena dhāreyyāsi)，‘这不是正法(neso dhammo)，这不是律(neso vinayo)，这不是导师的教诲(netaṃ satthusāsanaṃ)’。优波离！而如果你知道某些法——‘这些法完全导向厌离、离欲、寂灭、平静、证智、正觉、涅槃’——优波离！你要完全确定，‘这才是正法(eso dhammo)，这才是律(eso vinayo)，这才是导师的教诲(etaṃ satthusāsanaṃ)’。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 7.54-1132)/2.3 Vinayavagga 律品 (AN 7.75-84)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.10 Adhikaraṇasamathasutta 止诤七法 (AN 7.84)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Adhikaraṇasamathasuttaṃ

84. “Sattime, bhikkhave, adhikaraṇasamathā dhammā uppannuppannānaṃ adhikaraṇānaṃ samathāya vūpasamāya. Katame satta? Sammukhāvinayo dātabbo, sativinayo dātabbo, amūḷhavinayo dātabbo [paṭiññātakaraṇaṃ, yebhuyyassikā, tassapāpiyyassikā, tiṇavatthārako (syā.) dī. ni. 3.332 saṅgītisuttena ca pāci. 655 vinayena ca saṃsandetabbaṃ], paṭiññātakaraṇaṃ dātabbaṃ, yebhuyyasikā dātabbā, tassapāpiyasikā dātabbā, tiṇavatthārako dātabbo [paṭiññātakaraṇaṃ, yebhuyyassikā, tassapāpiyyassikā, tiṇavatthārako (syā.) dī. ni. 3.332 saṅgītisuttena ca pāci. 655 vinayena ca saṃsandetabbaṃ]. Ime kho, bhikkhave, satta adhikaraṇasamathā dhammā uppannuppannānaṃ adhikaraṇānaṃ samathāya vūpasamāyā”ti. Dasamaṃ.

Vinayavaggo aṭṭhamo.

Tassuddānaṃ –

Caturo vinayadharā, caturo ceva sobhanā;

Sāsanaṃ adhikaraṇa-samathenaṭṭhame dasāti.

☸---------------------------------------------------------------------

止诤七法

一 “比丘们！有这七种平息争端(adhikaraṇasamathā)的法，用以平息(samathāya)、止息(vūpasamāya)已生起的(uppannuppannānaṃ)争端(adhikaraṇānaṃ)。是哪七种呢？

二 即应施行现前毗奈耶(Sammukhāvinayo dātabbo)、应施行忆念毗奈耶(Sativinayo dātabbo)、应施行不痴毗奈耶(Amūḷhavinayo dātabbo)、应施行承认罪过(Paṭiññātakaraṇaṃ dātabbaṃ)、应施行多数裁决(Yebhuyyasikā dātabbā)、应施行治罪法(Tassapāpiyasikā dātabbā)、应施行草覆地法(Tiṇavatthārako dātabbo)。

比丘们！这就是七种平息争端的法，用以平息、止息已生起的争端。”

摄句：

四种持律者，四种光耀者；

优波离(之教导 Sāsanaṃ)，以及平息争端(Adhikaraṇa-samathena)，第八品共十经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 7.54-1132)/2.4 Samaṇavagga 沙门品 (AN 7.85-94)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.1 Bhikkhusutta 比丘 (AN 7.85)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Samaṇavaggo

1. Bhikkhusuttaṃ

85. [mahāni. 18; cūḷani. ajitamāṇavapucchāniddesa 8] “Sattannaṃ, bhikkhave, dhammānaṃ bhinnattā bhikkhu hoti. Katamesaṃ sattannaṃ? Sakkāyadiṭṭhi bhinnā hoti, vicikicchā bhinnā hoti, sīlabbataparāmāso bhinno hoti, rāgo bhinno hoti, doso bhinno hoti, moho bhinno hoti, māno bhinno hoti. Imesaṃ kho, bhikkhave, sattannaṃ dhammānaṃ bhinnattā bhikkhu hotī”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

沙门品

比丘

一 “比丘们！因破坏(bhinnattā)了七法，（才）被称为比丘(bhikkhu)。是哪七法呢？

二 即：有身见(Sakkāyadiṭṭhi)被破坏了，疑(vicikicchā)被破坏了，戒禁取(sīlabbataparāmāso)被破坏了，贪(rāgo)被破坏了，嗔(doso)被破坏了，痴(moho)被破坏了，慢(māno)被破坏了。

比丘们！因破坏了这七法，（才）被称为比丘。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 7.54-1132)/2.4 Samaṇavagga 沙门品 (AN 7.85-94)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.2 Samaṇasutta 沙门 (AN 7.86)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Samaṇasuttaṃ

86. Sattannaṃ, bhikkhave, dhammānaṃ samitattā samaṇo hoti…pe…. Dutiyaṃ.

☸---------------------------------------------------------------------

沙门

一 “比丘们！因平息(samitattā)了七法，（才）被称为沙门(samaṇo)。是哪七法呢？

二 即：平息了有身见、平息了疑、平息了戒禁取、平息了贪、平息了嗔、平息了痴、平息了慢。

比丘们！因平息了这七法，（才）被称为沙门。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 7.54-1132)/2.4 Samaṇavagga 沙门品 (AN 7.85-94)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.3 Brāhmaṇasutta 婆罗门 (AN 7.87)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Brāhmaṇasuttaṃ

87. Bāhitattā brāhmaṇo hoti…pe…. Tatiyaṃ.

☸---------------------------------------------------------------------

婆罗门

一 “比丘们！因排除了(Bāhitattā)七法，（才）被称为婆罗门(brāhmaṇo)。是哪七法呢？

二 即：排除了有身见、排除了疑、排除了戒禁取、排除了贪、排除了嗔、排除了痴、排除了慢。

比丘们！因排除了这七法，（才）被称为婆罗门。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.8.3 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 7.54-1132)/2.4 Samaṇavagga 沙门品 (AN 7.85-94)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.4 Sottiyasutta 通圣典者 (AN 7.88)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Sottiyasuttaṃ

通圣典者经

88. Nissutattā [nissuttattā (syā.) ma. ni. 1.434 passitabbaṃ] sottiyo [sotthiko (sī.), sottiko (syā.)] hoti…pe….

“比丘们！通达圣典者消灭七种法。是哪七种呢？

即是：消灭有身见、消灭疑、消灭戒禁取、消灭贪、消灭嗔、消灭痴、消灭慢。

比丘们！通达圣典者消灭这七种法。”

Catutthaṃ.

通圣典者经 ～沙门品‧第四经终

～《增支部经典‧七集‧五十经篇之二‧沙门品‧Sottiyasutta 通圣典者经》(AN 7.88)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 7.54-1132)/2.4 Samaṇavagga 沙门品 (AN 7.85-94)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.5 Nhātakasutta 洗浴者 (AN 7.89)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Nhātakasuttaṃ

89. Nhātattā nhātako [nahātatto nahātako (sī. syā.)] hoti…pe…. Pañcamaṃ.

☸---------------------------------------------------------------------

洗浴者

一 “比丘们！洗浴者洗净七种法。是哪七种呢？

二 即是：洗净有身见、洗净疑、洗净戒禁取、洗净贪、洗净嗔、洗净痴、洗净慢。

比丘们！洗浴者洗净这七种法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 7.54-1132)/2.4 Samaṇavagga 沙门品 (AN 7.85-94)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.6 Vedagūsutta 极智者 (AN 7.90)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Vedagūsuttaṃ

90. Viditattā vedagū hoti…pe…. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

极智者

一 “比丘们！极智者了知七种法。是哪七种呢？

二 即是：了知有身见、了知疑、了知戒禁取、了知贪、了知嗔、了知痴、了知慢。

比丘们！极智者了知这七种法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.8.3 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 7.54-1132)/2.4 Samaṇavagga 沙门品 (AN 7.85-94)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.7 Ariyasutta 圣者 (AN 7.91)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Ariyasuttaṃ

圣者经

91. Ārakattā [arahattā (sī.), arī hatattā (ka.) ma. ni. 1.434 pāḷi aṭṭhakathāṭīkā passitabbā. syāmapotthake pana sakalampi idaṃ sattamasuttaṃ natthi] ariyo hoti…pe….

“比丘们！圣者（阿罗汉，意为杀烦恼贼）破除七种敌人（烦恼）。是哪七种呢？

即是：➊ 破除有身见之敌、➋ 破除疑之敌、➌ 破除戒禁取之敌、➍ 破除贪之敌、➎ 破除嗔之敌、➏ 破除痴之敌、➐ 破除慢之敌。

比丘们！圣者破除这七种敌人（烦恼）。”

Sattamaṃ.

圣者经 ～沙门品‧第七经终

～《增支部经典‧七集‧五十经篇之二‧沙门品‧Ariyasutta 圣者经》(AN 7.91)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 7.54-1132)/2.4 Samaṇavagga 沙门品 (AN 7.85-94)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.8 Arahāsutta 阿罗汉 (AN 7.92)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Arahāsuttaṃ

92. “Ārakattā arahā hoti. Katamesaṃ sattannaṃ? Sakkāyadiṭṭhi ārakā hoti, vicikicchā ārakā hoti, sīlabbataparāmāso ārako hoti, rāgo ārako hoti, doso ārako hoti, moho ārako hoti, māno ārako hoti. Imesaṃ kho, bhikkhave, sattannaṃ dhammānaṃ ārakattā arahā hotī”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

阿罗汉

一 “比丘们！阿罗汉远离七种法。是哪七种呢？

二 即是：远离有身见、远离疑、远离戒禁取、远离贪、远离嗔、远离痴、远离慢。

比丘们！阿罗汉远离这七种法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.8.3 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 7.54-1132)/2.4 Samaṇavagga 沙门品 (AN 7.85-94)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.9 Asaddhammasutta 七不正法 (AN 7.93)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Asaddhammasuttaṃ

七不正法经

93. “Sattime, bhikkhave, asaddhammā. Katame satta?

“比丘们！有这七种不正法。是哪七种呢？

Assaddho hoti,

即是：➊ 没有信心（对三宝）；

ahiriko hoti,

➋ 没有惭（不知羞耻）；

anottappī hoti,

➌ 没有愧（不畏恶报）；

appassuto hoti,

➍ 缺少听闻（四圣谛）；

kusīto hoti,

➎ 懒惰懈怠（于四正勤）；

muṭṭhassati hoti,

➏ 失去正念（于四念住）；

duppañño hoti.

➐ 没有智慧（闻慧、思慧、修慧）。

Ime kho, bhikkhave, satta asaddhammā”ti.

比丘们！这就是七种不正法。”

Navamaṃ.

七不正法经 ～沙门品‧第九经终

～《增支部经典‧七集‧五十经篇之二‧沙门品‧Asaddhammasutta 七不正法经》(AN 7.93)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 7.54-1132)/2.4 Samaṇavagga 沙门品 (AN 7.85-94)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.10 Saddhammasutta 七正法 (AN 7.94)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Saddhammasuttaṃ

94. “Sattime, bhikkhave, saddhammā. Katame satta? Saddho hoti, hirīmā hoti, ottappī hoti, bahussuto hoti, āraddhavīriyo hoti, satimā hoti, paññavā hoti. Ime kho, bhikkhave, satta saddhammā”ti. Dasamaṃ.

Samaṇavaggo navamo.

Tassuddānaṃ –

Bhikkhuṃ samaṇo brāhmaṇo, sottiyo ceva nhātako;

Vedagū ariyo arahā, asaddhammā ca saddhammāti.

☸---------------------------------------------------------------------

七正法

一 “比丘们！有这七种正法。是哪七种呢？

二 即是：有信心、有惭、有愧、多闻、发起精进、具足正念、具足智慧。

比丘们！这就是七种正法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 7.54-1132)/2.5 Āhuneyyavagga 应请品 (AN 7.95-622)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.1 七等人 (AN 7.95)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Āhuneyyavaggo

95. “Sattime, bhikkhave, puggalā āhuneyyā…pe… dakkhiṇeyyā añjalikaraṇīyā anuttaraṃ puññakkhettaṃ lokassa. Katame satta? Idha, bhikkhave, ekacco puggalo cakkhusmiṃ aniccānupassī viharati aniccasaññī aniccapaṭisaṃvedī satataṃ samitaṃ abbokiṇṇaṃ cetasā adhimuccamāno paññāya pariyogāhamāno. So āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ kho, bhikkhave, paṭhamo puggalo āhuneyyo pāhuneyyo…pe… anuttaraṃ puññakkhettaṃ lokassa.

“Puna caparaṃ, bhikkhave, idhekacco puggalo cakkhusmiṃ aniccānupassī viharati aniccasaññī aniccapaṭisaṃvedī satataṃ samitaṃ abbokiṇṇaṃ cetasā adhimuccamāno paññāya pariyogāhamāno. Tassa apubbaṃ acarimaṃ āsavapariyādānañca hoti jīvitapariyādānañca. Ayaṃ, bhikkhave, dutiyo puggalo āhuneyyo…pe… anuttaraṃ puññakkhettaṃ lokassa.

“Puna caparaṃ, bhikkhave, idhekacco puggalo cakkhusmiṃ aniccānupassī viharati aniccasaññī aniccapaṭisaṃvedī satataṃ samitaṃ abbokiṇṇaṃ cetasā adhimuccamāno paññāya pariyogāhamāno. So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti…pe… upahaccaparinibbāyī hoti…pe… asaṅkhāraparinibbāyī hoti…pe… sasaṅkhāraparinibbāyī hoti…pe… uddhaṃsoto hoti akaniṭṭhagāmī. Ayaṃ, bhikkhave, sattamo puggalo āhuneyyo…pe… anuttaraṃ puññakkhettaṃ lokassa. Ime kho, bhikkhave, satta puggalā āhuneyyā pāhuneyyā dakkhiṇeyyā añjalikaraṇīyā anuttaraṃ puññakkhettaṃ lokassā”ti.

☸---------------------------------------------------------------------

七种人

一 “比丘们！有这七种人，是值得供养、极其值得供养、值得布施、值得合掌（尊敬）、是世间的无上福田。是哪七种呢？

二 比丘们！在此世间，有一类人，对于眼根，持续观察无常，带着无常想，体验着无常，恒常不断地，以心胜解，通过智慧深入观察而安住。他通过诸漏的灭尽，证得无漏的心解脱、慧解脱，就在现世中，自己凭着卓越的智慧（abhiññā）亲证、达成并安住于其中。比丘们！这是第一种值得供养……是世间无上福田的人。

三 比丘们！再者，在此世间，有一类人，对于眼根，持续观察无常，带着无常想，体验着无常，恒常不断地，以心胜解，通过智慧深入观察而安住。对他来说，诸漏的完全灭尽和生命的终结同时发生（即临终时证阿罗汉）。比丘们！这是第二种值得供养……是世间无上福田的人。

四 比丘们！再者，在此世间，有一类人，对于眼根，持续观察无常，带着无常想，体验着无常，恒常不断地，以心胜解，通过智慧深入观察而安住。他由于五种下分束缚（五下分结）的完全灭尽，而成为中般涅槃者……或成为生般涅槃者（upahaccaparinibbāyī）……或成为无行般涅槃者……或成为有行般涅槃者……或成为上流至色究竟天者。比丘们！这是第七种值得供养……是世间无上福田的人。

比丘们！这七种人，是值得供养、极其值得供养、值得布施、值得合掌（尊敬）、是世间的无上福田。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 7.54-1132)/2.5 Āhuneyyavagga 应请品 (AN 7.95-622)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.2--528 于眼等五二七经 (AN 7.96-622)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

96-622. Sattime, bhikkhave, puggalā āhuneyyā pāhuneyyā…pe… anuttaraṃ puññakkhettaṃ lokassa. Katame satta? Idha, bhikkhave, ekacco puggalo cakkhusmiṃ dukkhānupassī viharati…pe… cakkhusmiṃ anattānupassī viharati…pe… cakkhusmiṃ khayānupassī viharati…pe… cakkhusmiṃ vayānupassī viharati…pe… cakkhusmiṃ virāgānupassī viharati…pe… cakkhusmiṃ nirodhānupassī viharati…pe… cakkhusmiṃ paṭinissaggānupassī viharati…pe….

Sotasmiṃ…pe… ghānasmiṃ… jivhāya… kāyasmiṃ… manasmiṃ…pe….

Rūpesu…pe… saddesu… gandhesu… rasesu… phoṭṭhabbesu … dhammesu …pe….

Cakkhuviññāṇe…pe… sotaviññāṇe… ghānaviññāṇe… jivhāviññāṇe… kāyaviññāṇe… manoviññāṇe…pe….

Cakkhusamphasse…pe… sotasamphasse… ghānasamphasse… jivhāsamphasse… kāyasamphasse… manosamphasse…pe….

Cakkhusamphassajāya vedanāya…pe… sotasamphassajāya vedanāya… ghānasamphassajāya vedanāya… jivhāsamphassajāya vedanāya… kāyasamphassajāya vedanāya… manosamphassajāya vedanāya…pe….

Rūpasaññāya…pe… saddasaññāya… gandhasaññāya… rasasaññāya… phoṭṭhabbasaññāya… dhammasaññāya…pe….

Rūpasañcetanāya…pe… saddasañcetanāya… gandhasañcetanāya… rasasañcetanāya… phoṭṭhabbasañcetanāya… dhammasañcetanāya…pe….

Rūpataṇhāya…pe… saddataṇhāya… gandhataṇhāya… rasataṇhāya… phoṭṭhabbataṇhāya… dhammataṇhāya…pe….

Rūpavitakke …pe… saddavitakke… gandhavitakke… rasavitakke… phoṭṭhabbavitakke… dhammavitakke…pe….

Rūpavicāre…pe… saddavicāre… gandhavicāre… rasavicāre… phoṭṭhabbavicāre… dhammavicāre…pe….

“Pañcakkhandhe [( ) sī. syā. potthakesu natthi] …pe… rūpakkhandhe… vedanākkhandhe… saññākkhandhe… saṅkhārakkhandhe… viññāṇakkhandhe aniccānupassī viharati…pe… dukkhānupassī viharati… anattānupassī viharati… khayānupassī viharati… vayānupassī viharati… virāgānupassī viharati… nirodhānupassī viharati… paṭinissaggānupassī viharati…pe… lokassā”ti.

“Chadvārārammaṇesvettha, viññāṇesu ca phassesu;

Vedanāsu ca dvārassa, suttā honti visuṃ aṭṭha.

“Saññā sañcetanā taṇhā, vitakkesu vicāre ca;

Gocarassa visuṃ aṭṭha, pañcakkhandhe ca pacceke.

“Soḷasasvettha mūlesu, aniccaṃ dukkhamanattā;

Khayā vayā virāgā ca, nirodhā paṭinissaggā.

“Kamaṃ aṭṭhānupassanā, yojetvāna visuṃ visuṃ;

Sampiṇḍitesu sabbesu, honti pañca satāni ca;

Aṭṭhavīsati suttāni, āhuneyye ca vaggike” [imā uddānagāthāyo sī. syā. potthakesu natthi].

Āhuneyyavaggo dasamo.

☸---------------------------------------------------------------------

关于眼等五百二十七经

一 “比丘们！有这七种人，是值得供养……是世间的无上福田。是哪七种呢？

二 比丘们！在此世间，有一类人，对于眼根持续观察苦而安住……对于眼根持续观察无我而安住……对于眼根持续观察灭尽而安住……对于眼根持续观察衰败而安住……对于眼根持续观察离贪而安住……对于眼根持续观察寂灭而安住……对于眼根持续观察舍离而安住……对于耳根……对于鼻根……对于舌根……对于身根……对于意根……对于色尘……对于声尘……对于香尘……对于味尘……对于所触……对于诸法……对于眼识……对于耳识……对于鼻识……对于舌识……对于身识……对于意识……对于眼触……对于耳触……对于鼻触……对于舌触……对于身触……对于意触……对于眼触所生的感受……对于耳触所生的感受……对于鼻触所生的感受……对于舌触所生的感受……对于身触所生的感受……对于意触所生的感受……对于色想……对于声想……对于香想……对于味想……对于所触想……对于法想……对于色思……对于声思……对于香思……对于味思……对于所触思……对于法思……对于色爱……对于声爱……对于香爱……对于味爱……对于所触爱……对于法爱……对于色寻……对于声寻……对于香寻……对于味寻……对于所触寻……对于法寻……对于色伺……对于声伺……对于香伺……对于味伺……对于所触伺……对于法伺……对于色蕴……对于受蕴……对于想蕴……对于行蕴……对于识蕴，持续观察无常而安住……持续观察苦而安住……持续观察无我而安住……持续观察灭尽而安住……持续观察衰败而安住……持续观察离贪而安住……持续观察寂灭而安住……持续观察舍离而安住。”

（每一项观察都引向之前所述的七种圣者果位之一，构成一系列经典）

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 7.54-1132)/2.6 Rāgapeyyāla 贪中略品 (AN 7.623-1132)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.6.1 七觉支 (AN 7.623)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Rāgapeyyālaṃ

623. “Rāgassa, bhikkhave, abhiññāya satta dhammā bhāvetabbā. Katame satta? Satisambojjhaṅgo…pe… upekkhāsambojjhaṅgo – rāgassa, bhikkhave, abhiññāya ime satta dhammā bhāvetabbā”ti.

☸---------------------------------------------------------------------

七觉支

一 “比丘们！为了完全了知贪欲，应当修习七种法。是哪七种呢？

二 即是：念觉支……等等……一直到……舍觉支。比丘们！为了完全了知贪欲，应当修习这七种法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 7.54-1132)/2.6 Rāgapeyyāla 贪中略品 (AN 7.623-1132)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.6.2 七想 (AN 7.624)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

624. “Rāgassa, bhikkhave, abhiññāya satta dhammā bhāvetabbā. Katame satta? Aniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā – rāgassa, bhikkhave, abhiññāya ime satta dhammā bhāvetabbā”ti.

☸---------------------------------------------------------------------

七想

一 “比丘们！为了完全了知贪欲，应当修习七种法。是哪七种呢？

二 即是：无常想、无我想、不净想、过患想、断离想、离贪想、寂灭想。

比丘们！为了完全了知贪欲，应当修习这七种法。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 7.54-1132)/2.6 Rāgapeyyāla 贪中略品 (AN 7.623-1132)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.6.3 七想之二 (AN 7.625)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

625. “Rāgassa, bhikkhave, abhiññāya satta dhammā bhāvetabbā. Katame satta? Asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā – rāgassa, bhikkhave, abhiññāya ime satta dhammā bhāvetabbā”ti.

☸---------------------------------------------------------------------

七想之二

一 “比丘们！为了完全了知贪欲，应当修习七种法。是哪七种呢？

二 即是：不净想、死想、食不净想、一切世间不可乐想、无常想、于无常中觉知苦想、于苦中觉知无我想。

比丘们！为了完全了知贪欲，应当修习这七种法。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 7.54-1132)/2.6 Rāgapeyyāla 贪中略品 (AN 7.623-1132)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.6.4--30 知贪等二七经 (AN 7.626-652)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

626-652. “Rāgassa, bhikkhave, pariññāya…pe… parikkhayāya… pahānāya… khayāya… vayāya… virāgāya… nirodhāya… cāgāya…pe… paṭinissaggāya ime satta dhammā bhāvetabbā”ti.

☸---------------------------------------------------------------------

知贪等二十七经

一 “比丘们！为了贪欲的遍知……等等……为了（贪欲的）完全灭尽……为了断除……为了灭尽……为了衰败……为了离贪……为了寂灭……为了舍弃……等等……为了（贪欲的）彻底舍离，应当修习这七种法（指前述的七觉支、七想、七想之二等）。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《7》Sattakanipātapāḷi 七集 (AN 7, 1-1132)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 7.54-1132)/2.6 Rāgapeyyāla 贪中略品 (AN 7.623-1132)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.6.31--510 知瞋等四八０经 (AN 7.653-1132)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

653-1132. “Dosassa…pe… mohassa… kodhassa… upanāhassa… makkhassa… paḷāsassa… issāya… macchariyassa… māyāya… sāṭheyyassa… thambhassa… sārambhassa… mānassa… atimānassa… madassa… pamādassa abhiññāya…pe… pariññāya… parikkhayāya… pahānāya… khayāya… vayāya… virāgāya… nirodhāya… cāgāya… paṭinissaggāya ime satta dhammā bhāvetabbā”ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Rāgapeyyālaṃ niṭṭhitaṃ.

Sattakanipātapāḷi niṭṭhitā.

☸---------------------------------------------------------------------

知嗔等四百八十经

二 [为了]嗔恚的[完全了知]……[为了]愚痴的……愤怒的……怨恨的……覆藏（ скрытие своих грехов ）的……恼害（ соперничество ）的……嫉妒的……悭吝的……欺诈的……谄曲的……顽固的……争胜的……慢的……过慢（增上慢）的……骄慢（憍）的……放逸的……[为了嗔恚等]的遍知……为了完全灭尽……为了断除……为了灭尽……为了衰败……为了离贪……为了寂灭……为了舍弃……为了[嗔恚等]的彻底舍离，应当修习这七种法（指前述的七觉支、七想、七想之二等）。

世尊这样说了。那些比丘们心意满足，对世尊所说的话感到欢喜。

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2560.5.7 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 8.1-50)/1.1 Mettāvagga 慈品 (AN 8.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.1 Mettāsutta 慈心八德经 (AN 8.1)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

Namo tassa bhagavato arahato sammāsambuddhassa

皈命──于世尊、阿罗汉、正等觉者

Aṅguttaranikāyo

增支部经典

Aṭṭhakanipātapāḷi

八集

1. Paṭhamapaṇṇāsakaṃ

初五十经篇

1. Mettāvaggo

慈品

1. Mettāsuttaṃ

慈心八德经

1. Evaṃ me sutaṃ –

我（阿难）是这样听说的。

ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.

有一次，世尊住在舍卫城，祇树给孤独园。

Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti.

在那里，世尊召唤比丘们说：“比丘们！”

“Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

那些比丘回答世尊：“尊者！”

[a. ni. 11.15] “Mettāya, bhikkhave, cetovimuttiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya aṭṭhānisaṃsā pāṭikaṅkhā. Katame aṭṭha?

世尊说：“比丘们！对于慈心解脱，如果亲近修习、培育发展、不断重复、作为（修行的）载体、作为（修行的）基础、持续实践、熟练掌握、完全投入地修习，可以期待获得八种功德。是哪八种呢？

Sukhaṃ supati,

‘即：① 睡觉安稳；

sukhaṃ paṭibujjhati,

② 醒来舒畅；

na pāpakaṃ supinaṃ passati,

③ 不做噩梦；

manussānaṃ piyo hoti,

④ 为人们所喜爱；

amanussānaṃ piyo hoti,

⑤ 为非人（鬼神等）所喜爱；

devatā rakkhanti,

⑥ 诸天神守护；

nāssa aggi vā visaṃ vā satthaṃ vā kamati,

⑦ 火、毒药或武器都不能伤害他；

uttariṃ appaṭivijjhanto brahmalokūpago hoti.

⑧ 再者，如果（此生）未能彻底证悟（涅槃），他将往生到梵天世界。’

Mettāya, bhikkhave, cetovimuttiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya ime aṭṭhānisaṃsā pāṭikaṅkhā”ti.

比丘们，对于慈心解脱，如果亲近修习、培育发展、不断重复、作为（修行的）载体、作为（修行的）基础、持续实践、熟练掌握、完全投入地修习，可以期待获得这八种功德。”

“Yo ca mettaṃ bhāvayati, appamāṇaṃ paṭissato [patissato (sī.)];

“那保持正念的人，修习无量的慈心；

Tanū saṃyojanā honti, passato upadhikkhayaṃ.

当他见到（烦恼）依附的灭尽时，（他的）束缚（结）就变得微薄。

“Ekampi ce pāṇamaduṭṭhacitto,

Mettāyati kusalī tena hoti;

即使只对一个众生，以无恶意之心，修习慈爱，因此他就成为有善德的人；

Sabbe ca pāṇe manasānukampī,

Pahūtamariyo pakaroti puññaṃ.

而以心怜悯一切众生，这位圣者能积累广大的福德。

“Ye sattasaṇḍaṃ pathaviṃ vijetvā,

Rājisayo yajamānā anupariyagā;

那些征服了充满众生的大地，身为王仙并遍行祭祀的人；

Assamedhaṃ purisamedhaṃ,

Sammāpāsaṃ vājapeyyaṃ niraggaḷaṃ.

他们举行马祭、人祭、掷棒祭（一种祭祀仪式）、胜利酒祭（Vājapeyya）和无遮大会祭。

“Mettassa cittassa subhāvitassa,

Kalampi te nānubhavanti soḷasiṃ;

（所有这些祭祀的功德）连那善修慈心的（功德）的十六分之一也比不上；

Candappabhā tāragaṇāva sabbe,

Yathā na agghanti kalampi soḷasiṃ [ayaṃ pādo bahūsu na dissati].

就像所有的星群的光芒，连月光的十六分之一也不值一样。

“Yo na hanti na ghāteti, na jināti na jāpaye;

那不杀害、不教唆杀害，不征服、不教唆征服的人；

Mettaṃso sabbabhūtānaṃ, veraṃ tassa na kenacī”ti.

他对一切众生有慈心，他对任何人都不会有怨恨。”

（世尊这样开示后，比丘们听了世尊所说的话，都非常欢喜。）

paṭhamaṃ;

慈心八德经 ～慈品‧第一经终

～《增支部经典‧八集‧初五十经篇‧慈品‧Mettāsutta 慈心八德经》(AN 8.1)

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 8.1-50)/1.1 Mettāvagga 慈品 (AN 8.1-10)”

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【经名】 1.1.2 Paññāsutta 慧得八缘 (AN 8.2)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Paññāsuttaṃ

2. “Aṭṭhime, bhikkhave, hetū aṭṭha paccayā ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattanti. Katame aṭṭha? Idha, bhikkhave, bhikkhu satthāraṃ upanissāya viharati aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ, yatthassa tibbaṃ hirottappaṃ paccupaṭṭhitaṃ hoti pemañca gāravo ca. Ayaṃ, bhikkhave, paṭhamo hetu paṭhamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.

“So taṃ satthāraṃ upanissāya viharanto aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ, yatthassa tibbaṃ hirottappaṃ paccupaṭṭhitaṃ hoti pemaṃ gāravo ca, te kālena kālaṃ upasaṅkamitvā paripucchati paripañhati – ‘idaṃ, bhante, kathaṃ; imassa ko attho’ti? Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānī karonti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti. Ayaṃ, bhikkhave, dutiyo hetu dutiyo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.

“So taṃ dhammaṃ sutvā dvayena vūpakāsena sampādeti – kāyavūpakāsena ca cittavūpakāsena ca. Ayaṃ, bhikkhave, tatiyo hetu tatiyo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.

“Sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Ayaṃ, bhikkhave, catuttho hetu catuttho paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.

“Bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ [satthā sabyañjanā (ka. sī.)] kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā [dhatā (sī. syā. kaṃ. pī.)] vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Ayaṃ, bhikkhave, pañcamo hetu pañcamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.

“Āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Ayaṃ, bhikkhave, chaṭṭho hetu chaṭṭho paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.

“Saṅghagato kho pana anānākathiko hoti atiracchānakathiko. Sāmaṃ vā dhammaṃ bhāsati paraṃ vā ajjhesati ariyaṃ vā tuṇhībhāvaṃ nātimaññati. Ayaṃ, bhikkhave, sattamo hetu sattamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.

“Pañcasu kho pana upādānakkhandhesu udayabbayānupassī viharati – ‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; iti saññā…pe… iti saṅkhārā…pe… iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti. Ayaṃ, bhikkhave, aṭṭhamo hetu aṭṭhamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati.

“Tamenaṃ sabrahmacārī evaṃ sambhāventi – ‘ayaṃ kho āyasmā satthāraṃ upanissāya viharati aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ, yatthassa tibbaṃ hirottappaṃ paccupaṭṭhitaṃ hoti pemañca gāravo ca. Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī’ti! Ayampi dhammo piyattāya garuttāya [piyatāya garutāya (syā.)] bhāvanāya sāmaññāya ekībhāvāya saṃvattati.

“‘Taṃ kho panāyamāyasmā satthāraṃ upanissāya viharanto aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ, yatthassa tibbaṃ hirottappaṃ paccupaṭṭhitaṃ hoti pemañca gāravo ca, te kālena kālaṃ upasaṅkamitvā paripucchati paripañhati – idaṃ, bhante, kathaṃ; imassa ko atthoti? Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānī karonti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti. Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī’ti! Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati.

“‘Taṃ kho panāyamāyasmā dhammaṃ sutvā dvayena vūpakāsena sampādeti – kāyavūpakāsena ca cittavūpakāsena ca. Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī’ti! Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati.

“‘Sīlavā kho panāyamāyasmā pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī’ti! Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati.

“‘Bahussuto kho panāyamāyasmā sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī’ti! Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati.

“‘Āraddhavīriyo kho panāyamāyasmā viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī’ti! Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati.

“‘Saṅghagato kho panāyamāyasmā anānākathiko hoti atiracchānakathiko. Sāmaṃ vā dhammaṃ bhāsati paraṃ vā ajjhesati ariyaṃ vā tuṇhībhāvaṃ nātimaññati. Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī’ti! Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati.

“‘Pañcasu kho panāyamāyasmā upādānakkhandhesu udayabbayānupassī viharati – iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā…pe… iti saññā…pe… iti saṅkhārā…pe… iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamoti. Addhā ayamāyasmā jānaṃ jānāti passaṃ passatī’ti! Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati.

“Ime kho, bhikkhave, aṭṭha hetū aṭṭha paccayā ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattantī”ti. Dutiyaṃ.

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二 获得智慧的八种因缘

一 “比丘们！有八种因、八种缘，能让修行初阶梵行的智慧从未获得者得以获得，已获得者得以增长、广大、修习圆满。是哪八种呢？

二 比丘们！在此处，有位比丘依止导师或者某位值得尊敬的同梵行者而住，对他（导师或同梵行者）怀有强烈的惭愧心、爱敬心和尊重心。比丘们！这是第一种因、第一种缘，能让修行初阶梵行的智慧从未获得者得以获得，已获得者得以增长、广大、修习圆满。

三 他依止导师或者某位值得尊敬的同梵行者而住，怀着强烈的惭愧心、爱敬心和尊重心，时常去到他们那里请教、提问：‘尊者！这是怎么回事？这是什么意思？’那些具寿（尊者）们就会为他解释尚未解释清楚的，阐明尚未阐明透彻的，对于各种令他产生疑惑的法义，消除他的疑惑。比丘们！这是第二种因、第二种缘，能让修行初阶梵行的智慧从未获得者得以获得，已获得者得以增长、广大、修习圆满。

四 他听闻了那些法之后，通过两种方式去实践远离：即身体的远离（独处）和心的远离（摆脱烦恼）。比丘们！这是第三种因、第三种缘，能让修行初阶梵行的智慧从未获得者得以获得，已获得者得以增长、广大、修习圆满。

五 他持守戒律，以波罗提木叉（戒律）的约束来防护自己而安住，行为和活动范围都具足（合乎规范），对于微小的过失也看到其中的怖畏，领受并学习各项学处。比丘们！这是第四种因、第四种缘，能让修行初阶梵行的智慧从未获得者得以获得，已获得者得以增长、广大、修习圆满。

六 他博学多闻，能受持所听闻的法，积累所听闻的法。对于那些初善、中善、后善，义理和言辞都具足，完全圆满、清净的梵行法，他都博学、受持、熟记于心，用意念随观，以正见善于洞察。比丘们！这是第五种因、第五种缘，能让修行初阶梵行的智慧从未获得者得以获得，已获得者得以增长、广大、修习圆满。

七 他发起精进而安住，为了断除各种不善法，为了具足各种善法而努力，有力量、有毅力、勇猛精进，对于（修习）善法不放弃责任。比丘们！这是第六种因、第六种缘，能让修行初阶梵行的智慧从未获得者得以获得，已获得者得以增长、广大、修习圆满。

八 再者，他去到僧团中，不进行各种杂谈，不作无益的谈论（tiracchānakathā，直译为“横向的谈论”，指与解脱无关的世俗言论）。他或者自己说法，或者请求他人说法，或者对于圣者的沉默（指禅定或止语）不轻视。比丘们！这是第七种因、第七种缘，能让修行初阶梵行的智慧从未获得者得以获得，已获得者得以增长、广大、修习圆满。

九 再者，他对于五种执取蕴（五取蕴）观察其生起和坏灭而安住：‘像这样是色，像这样是色的集起，像这样是色的灭去；像这样是受，像这样是受的集起，像这样是受的灭去；像这样是想……像这样是行……像这样是识，像这样是识的集起，像这样是识的灭去。’比丘们！这是第八种因、第八种缘，能让修行初阶梵行的智慧从未获得者得以获得，已获得者得以增长、广大、修习圆满。

一〇 同梵行的道友们会这样看待他：‘这位具寿依止导师或者某位值得尊敬的同梵行者而住，对他怀有强烈的惭愧心、爱敬心和尊重心。这位具寿确实是知道而知，见到而见啊！’这样的法（指依止善知识）有助于产生爱敬、尊重、修行成就、沙门性和合一性。

一一 ‘再者，这位具寿依止导师或者某位值得尊敬的同梵行者而住，怀着强烈的惭愧心、爱敬心和尊重心，时常去到他们那里请教、提问：“尊者！此事如何？此义为何？” 那些具寿们为他解释未解，阐明未明，于各种疑惑处消除疑惑。这位具寿确实是知道而知，见到而见啊！’这样的法（指闻法请教）有助于产生爱敬、尊重、修行成就、沙门性和合一性。

一二 ‘再者，这位具寿听闻了法之后，通过身远离和心远离来实践。这位具寿确实是知道而知，见到而见啊！’这样的法（指远离实践）有助于产生爱敬、尊重、修行成就、沙门性和合一性。

一三 ‘再者，这位具寿持守戒律，以波罗提木叉的约束来防护，行为和活动范围都合乎规范，对微小过失也见怖畏，领受学习学处。这位具寿确实是知道而知，见到而见啊！’这样的法（指持戒清净）有助于产生爱敬、尊重、修行成就、沙门性和合一性。

一四 ‘再者，这位具寿博学多闻，受持、积累所闻法，对于初善、中善、后善，义理言辞具足，圆满清净的梵行法，都博学、受持、熟记、意解、见达。这位具寿确实是知道而知，见到而见啊！’这样的法（指多闻法义）有助于产生爱敬、尊重、修行成就、沙门性和合一性。

一五 ‘再者，这位具寿发起精进而住，为断不善、具足善法而努力，勇健坚固，于善法不舍其担。这位具寿确实是知道而知，见到而见啊！’这样的法（指精进修行）有助于产生爱敬、尊重、修行成就、沙门性和合一性。

一六 ‘再者，这位具寿去到僧团中，不作杂谈、不作无益谈论，或自说法，或请他说，或不轻视圣者的沉默。这位具寿确实是知道而知，见到而见啊！’这样的法（指正语正行）有助于产生爱敬、尊重、修行成就、沙门性和合一性。

一七 ‘再者，这位具寿对于五取蕴观察生灭而住：色如是、色之集如是、色之灭如是；受……想……行……识如是、识之集如是、识之灭如是。这位具寿确实是知道而知，见到而见啊！’这样的法（指观五蕴无常）有助于产生爱敬、尊重、修行成就、沙门性和合一性。’

比丘们！确实有这八种因、八种缘，能让修行初阶梵行的智慧从未获得者得以获得，已获得者得以增长、广大、修习圆满。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 8.1-50)/1.1 Mettāvagga 慈品 (AN 8.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.3 Paṭhamaappiyasutta 八不敬爱之一 (AN 8.3)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Paṭhamaappiyasuttaṃ

3. “Aṭṭhahi, bhikkhave, dhammehi samannāgato bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca. Katamehi aṭṭhahi? Idha, bhikkhave, bhikkhu appiyapasaṃsī ca hoti, piyagarahī ca, lābhakāmo ca, sakkārakāmo ca, ahiriko ca, anottappī ca, pāpiccho ca, micchādiṭṭhi ca. Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.

“Aṭṭhahi, bhikkhave, dhammehi samannāgato bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Katamehi aṭṭhahi? Idha, bhikkhave, bhikkhu na appiyapasaṃsī ca hoti, na piyagarahī ca, na lābhakāmo ca, na sakkārakāmo ca, hirīmā ca hoti, ottappī ca, appiccho ca, sammādiṭṭhi ca. Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

三 导致不被敬爱的八种法之一

一 “比丘们！具足八种法的比丘，不会被同梵行的道友所喜爱、所悦意、所尊重、所敬重。是哪八种法呢？

二 比丘们！在此处，有位比丘称赞（品行）不可爱的人、呵责（品行）可爱的人、贪求利养、贪求恭敬、没有惭、没有愧、怀有恶欲、持有邪见。

比丘们！具足这八种法的比丘，不会被同梵行的道友所喜爱、所悦意、所尊重、所敬重。

三 比丘们！具足八种法的比丘，会被同梵行的道友所喜爱、所悦意、所尊重、所敬重。是哪八种法呢？

四 比丘们！在此处，有位比丘不称赞（品行）不可爱的人、不呵责（品行）可爱的人、不贪求利养、不贪求恭敬、有惭、有愧、少欲、持有正见。

比丘们！具足这八种法的比丘，会被同梵行的道友所喜爱、所悦意、所尊重、所敬重。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 8.1-50)/1.1 Mettāvagga 慈品 (AN 8.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.4 Dutiyaappiyasutta 八不敬爱之二 (AN 8.4)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Dutiyaappiyasuttaṃ

4. “Aṭṭhahi, bhikkhave, dhammehi samannāgato bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca. Katamehi aṭṭhahi? Idha, bhikkhave, bhikkhu lābhakāmo ca hoti, sakkārakāmo ca, anavaññattikāmo ca, akālaññū ca, amattaññū ca, asuci ca, bahubhāṇī ca, akkosakaparibhāsako ca sabrahmacārīnaṃ. Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu sabrahmacārīnaṃ appiyo ca hoti amanāpo ca agaru ca abhāvanīyo ca.

“Aṭṭhahi, bhikkhave, dhammehi samannāgato bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Katamehi aṭṭhahi? Idha, bhikkhave, bhikkhu na lābhakāmo ca hoti, na sakkārakāmo ca, na anavaññattikāmo ca, kālaññū ca, mattaññū ca, suci ca, na bahubhāṇī ca, anakkosakaparibhāsako ca sabrahmacārīnaṃ. Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu sabrahmacārīnaṃ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti. Catutthaṃ.

☸---------------------------------------------------------------------

四 导致不被敬爱的八种法之二

一 “比丘们！具足八种法的比丘，不会被同梵行的道友所喜爱、所悦意、所尊重、所敬重。是哪八种法呢？

二 比丘们！在此处，有位比丘贪求利养、贪求恭敬、贪求不被轻视、不知时宜、不知适量、不清净（身语意）、言语过多、并且辱骂、斥责同梵行的道友。

比丘们！具足这八种法的比丘，不会被同梵行的道友所喜爱、所悦意、所尊重、所敬重。

三 比丘们！具足八种法的比丘，会被同梵行的道友所喜爱、所悦意、所尊重、所敬重。是哪八种法呢？

四 比丘们！在此处，有位比丘不贪求利养、不贪求恭敬、不贪求不被轻视、了知时宜、了知适量、清净（身语意）、不多言、并且不辱骂、不斥责同梵行的道友。

比丘们！具足这八种法的比丘，会被同梵行的道友所喜爱、所悦意、所尊重、所敬重。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 8.1-50)/1.1 Mettāvagga 慈品 (AN 8.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.5 Paṭhamalokadhammasutta 八世间法之一 (AN 8.5)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Paṭhamalokadhammasuttaṃ

5. “Aṭṭhime, bhikkhave, lokadhammā lokaṃ anuparivattanti, loko ca aṭṭha lokadhamme anuparivattati. Katame aṭṭha? Lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṃsā ca, sukhañca, dukkhañca. Ime kho, bhikkhave, aṭṭha lokadhammā lokaṃ anuparivattanti, loko ca ime aṭṭha lokadhamme anuparivattatī”ti.

“Lābho alābho ca yasāyaso ca,

Nindā pasaṃsā ca sukhaṃ dukhañca;

Ete aniccā manujesu dhammā,

Asassatā vipariṇāmadhammā.

“Ete ca ñatvā satimā sumedho,

Avekkhati vipariṇāmadhamme;

Iṭṭhassa dhammā na mathenti cittaṃ,

Aniṭṭhato no paṭighātameti.

“Tassānurodhā atha vā virodhā,

Vidhūpitā atthaṅgatā na santi;

Padañca ñatvā virajaṃ asokaṃ,

Sammappajānāti bhavassa pāragū”ti. pañcamaṃ;

☸---------------------------------------------------------------------

五 八世间法之一

一 “诸比丘！有八种世间法，世间随着它们运转，世间也随着这八种世间法运转。是哪八种呢？

二 即：得利、失利、声誉、诋毁、讥讽、称赞、快乐、痛苦。

诸比丘！这八种世间法，世间随着它们运转，世间也随着这八种世间法运转。”

得利与失利、声誉与诋毁、

讥讽与称赞、快乐与痛苦；

这些法在人世间，都是无常的，

是变化不定、非永恒的。

有智慧且具足正念的人了知这些后，

审察这些变化不定的法；

可意的事物不动摇他的心，

不可意的事物也不使他厌恶。

对他来说，随顺和违逆，

都已消散、止息、不存在了；

了知那无尘、无忧的境地，

他完全了知，超越了‘有’的存在。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.3.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 8.1-50)/1.1 Mettāvagga 慈品 (AN 8.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.6 Dutiyalokadhammasutta 八世间法之二 (AN 8.6)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Dutiyalokadhammasuttaṃ

《八世间法之二经》

☆ 八世间法（ Aṭṭha lokadhamme ） ➾

又或译为：世间八风、八世风、八世法、八风、八法。

① 利风──得利（ Lābho ） ☞

当获得利益的时候，指获得外在条件的客观利益，与‘乐根’相应。

② 衰风──失利（ Alābho ） ☞

当失去利益的时候，指失去外在条件的客观利益，与‘苦根’相应。

③ 誉风──声誉（ Yaso ） ☞

当获得名声的时候，指受到同伴舆论的主观认同，与‘喜根’相应。

④ 毁风──诋毁（ Ayaso ） ☞

当失去名声的时候，指不受到同伴舆论的主观认同，与‘忧根’相应。

⑤ 讥风──讥讽（ Nindā ） ☞

遭受别人当面责备的时候，指精神上的痛苦，与‘忧根’相应。

⑥ 称风──称赞（ Pasaṃsā ） ☞

遭受别人当面恭维的时候，指精神上的快乐，与‘喜根’相应。

⑦ 乐风──安乐（ Sukhaṃ ） ☞

如果生活在舒适环境下，指肉体上的快乐，与‘乐根’相应。

⑧ 苦风──困苦（ Dukkhaṃ ） ☞

如果生活在不适环境下，指肉体上的痛苦，与‘苦根’相应。

6. “Aṭṭhime, bhikkhave, lokadhammā lokaṃ anuparivattanti,

〈壹、八风概要 ➲〉

（这时，世尊说：）

“诸比丘！有八种世间法，会随着世间不停地运转；

loko ca aṭṭha lokadhamme anuparivattati.

世间也连续地随着这八种世间法运转。

Katame aṭṭha?

是哪八种（世间法）呢？（即──）

Lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṃsā ca, sukhañca, dukkhañca.

得利、失利、声誉、诋毁、讥讽、称赞、安乐，以及困苦。

Ime kho, bhikkhave, aṭṭha lokadhammā lokaṃ anuparivattanti,

诸比丘！这些称为：‘八种世间法，会随着世间不停地运转；

loko ca ime aṭṭha lokadhamme anuparivattati.

世间也连续地随着这八种世间法运转。’

“Assutavato, bhikkhave, puthujjanassa uppajjati

〈贰、八风详说 ➲〉

诸比丘！因为没有听闻（佛法）的凡夫，当他遭遇——

lābhopi alābhopi yasopi ayasopi nindāpi pasaṃsāpi sukhampi dukkhampi.

或得利、或失利、或声誉、或诋毁、或讥讽、或称赞、或安乐，以及困苦。

Sutavatopi, bhikkhave, ariyasāvakassa uppajjati

诸比丘！因为有听闻（佛法）的圣弟子，也会遭遇——

lābhopi alābhopi yasopi ayasopi nindāpi pasaṃsāpi sukhampi dukkhampi.

或得利、或失利、或声誉、或诋毁、或讥讽、或称赞、或安乐，以及困苦。

Tatra, bhikkhave, ko viseso ko adhippayāso [adhippāyo (sī.), adhippāyaso (syā. kaṃ.) adhi + pa + yasu + ṇa = adhippayāso]

在这些情况中，诸比丘！有什么特征？有什么意趣？

kiṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanenā”ti?

对于有听闻（佛法）的圣弟子和没有听闻（佛法）的凡夫来说，有什么差别呢？”

“Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā.

“对我们来说，大德！以世尊为诸法的根本、以世尊为（人天）的眼目、以世尊为皈依处。

Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho.

唯愿导师，大德世尊！开示您所说的法义；

Bhagavato sutvā bhikkhū dhāressantī”ti.

比丘们听闻世尊（所说）后，愿能领受忆持。”

“Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti.

“既然如此，诸比丘！应当仔细听，善加思惟！我将要说明。”

“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.

那些比丘立刻回答世尊：“是的，大德！”

Bhagavā etadavoca –

世尊随即这样宣说：

“assutavato, bhikkhave, puthujjanassa uppajjati lābho.

［一、无明凡夫 ➥］

﹙➊ 不观察得利 ☛﹚

“诸比丘！当没有听闻（佛法）的凡夫遇到获得利益的时候；

So na iti paṭisañcikkhati –

他不这样反思判断——

‘uppanno kho me ayaṃ lābho; so ca kho anicco dukkho vipariṇāmadhammo’ti yathābhūtaṃ nappajānāti.

他的智慧不能如实了知：‘这个利益确实被我遇到了；然而，它其实是无常、是苦、是变易之法！’

Uppajjati alābho…pe…

﹙➋ 不观察失利 ☛﹚

当没有听闻（佛法）的凡夫遇到没有获得利益的时候；

他不这样反思判断——

他的智慧不能如实了知：‘这个失利确实被我遇到了；然而，它其实是无常、是苦、是变易之法！’

uppajjati yaso…

﹙➌ 不观察声誉 ☛﹚

当没有听闻（佛法）的凡夫遇到获得声誉的时候；

他不这样反思判断——

他的智慧不能如实了知：‘这个声誉确实被我遇到了；然而，它其实是无常、是苦、是变易之法！’

uppajjati ayaso…

﹙➍ 不观察诋毁 ☛﹚

当没有听闻（佛法）的凡夫遇到失去声誉的时候；

他不这样反思判断——

他的智慧不能如实了知：‘这个恶名确实被我遇到了；然而，它其实是无常、是苦、是变易之法！’

uppajjati nindā…

﹙➎ 不观察讥讽 ☛﹚

当没有听闻（佛法）的凡夫遭受当面非难的时候；

他不这样反思判断——

他的智慧不能如实了知：‘这个责备确实被我遭遇了；然而，它其实是无常、是苦、是变易之法！’

uppajjati pasaṃsā…

﹙➏ 不观察称赞 ☛﹚

当没有听闻（佛法）的凡夫遭受当面称赞的时候；

他不这样反思判断——

他的智慧不能如实了知：‘这个恭维确实被我遭遇了；然而，它其实是无常、是苦、是变易之法！’

uppajjati sukhaṃ…

﹙➐ 不观察安乐 ☛﹚

当没有听闻（佛法）的凡夫出现快乐感受的时候；

他不这样反思判断——

他的智慧不能如实了知：‘这个快乐确实被我感受到了；然而，它其实是无常、是苦、是变易之法！’

uppajjati dukkhaṃ.

﹙➑ 不观察困苦 ☛﹚

当没有听闻（佛法）的凡夫出现痛苦感受的时候；

So na iti paṭisañcikkhati –

他不这样反思判断——

‘uppannaṃ kho me idaṃ dukkhaṃ; tañca kho aniccaṃ dukkhaṃ vipariṇāmadhamman’ti yathābhūtaṃ nappajānāti”.

他的智慧不能如实了知：‘这个痛苦确实被我感受到了；然而，它其实是无常、是苦、是变易之法！’

“Tassa lābhopi cittaṃ pariyādāya tiṭṭhati,

﹙➒ 不脱苦海 ☛﹚

⑴ 他的得利持续地占据他的心；

alābhopi cittaṃ pariyādāya tiṭṭhati,

⑵ 失利也持续地占据他的心；

yasopi cittaṃ pariyādāya tiṭṭhati,

⑶ 声誉也持续地占据他的心；

ayasopi cittaṃ pariyādāya tiṭṭhati,

⑷ 诋毁也持续地占据他的心；

nindāpi cittaṃ pariyādāya tiṭṭhati,

⑸ 讥讽也持续地占据他的心；

pasaṃsāpi cittaṃ pariyādāya tiṭṭhati,

⑹ 称赞也持续地占据他的心；

sukhampi cittaṃ pariyādāya tiṭṭhati,

⑺ 安乐也持续地占据他的心；

dukkhampi cittaṃ pariyādāya tiṭṭhati.

⑻ 困苦更持续地占据他的心！

So uppannaṃ lābhaṃ anurujjhati, alābhe paṭivirujjhati;

他欢迎生起的得利，又因失利而抗拒；

uppannaṃ yasaṃ anurujjhati, ayase paṭivirujjhati;

欢迎生起的声誉，又因诋毁而抗拒；

uppannaṃ pasaṃsaṃ anurujjhati, nindāya paṭivirujjhati;

欢迎生起的称赞，又因讥讽而抗拒；

uppannaṃ sukhaṃ anurujjhati, dukkhe paṭivirujjhati.

欢迎生起的安乐，又因困苦而抗拒。

So evaṃ anurodhavirodhasamāpanno

他这样陷入‘既欢迎又抗拒（的矛盾）行为’之后——

na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi.

不能从生、老、死、愁、悲、苦、忧、恼等诸苦中解脱出来。

‘Na parimuccati dukkhasmā’ti vadāmi”.

我必须说：‘他不能从苦（海）烦恼中解脱出来！’

“Sutavato ca kho, bhikkhave, ariyasāvakassa uppajjati lābho.

［二、佛圣弟子 ➥］

﹙⓵ 内观得利 ☞﹚

诸比丘！当有听闻（佛法）的圣弟子遇到获得利益的时候；

So iti paṭisañcikkhati –

他这样反思判断——

‘uppanno kho me ayaṃ lābho; so ca kho anicco dukkho vipariṇāmadhammo’ti yathābhūtaṃ pajānāti.

他的智慧如实了知：‘这个利益确实被我遇到了；然而，它其实是无常、是苦、是变易之法！’

Uppajjati alābho…pe…

﹙⓶ 内观失利 ☞﹚

当有听闻（佛法）的圣弟子遇到没有获得利益的时候；

他这样反思判断——

他的智慧如实了知：‘这个失利确实被我遇到了；然而，它其实是无常、是苦、是变易之法！’

uppajjati yaso…

﹙⓷ 内观声誉 ☞﹚

当有听闻（佛法）的圣弟子遇到获得声誉的时候；

他这样反思判断——

他的智慧如实了知：‘这个声誉确实被我遇到了；然而，它其实是无常、是苦、是变易之法！’

uppajjati ayaso…

﹙⓸ 内观诋毁 ☞﹚

当有听闻（佛法）的圣弟子遇到失去声誉的时候；

他这样反思判断——

他的智慧如实了知：‘这个恶名确实被我遇到了；然而，它其实是无常、是苦、是变易之法！’

uppajjati nindā…

﹙⓹ 内观讥讽 ☞﹚

当有听闻（佛法）的圣弟子遭受当面非难的时候；

他这样反思判断——

他的智慧如实了知：‘这个责备确实被我遭遇了；然而，它其实是无常、是苦、是变易之法！’

uppajjati pasaṃsā…

﹙⓺ 内观称赞 ☞﹚

当有听闻（佛法）的圣弟子遭受当面称赞的时候；

他这样反思判断——

他的智慧如实了知：‘这个恭维确实被我遭遇了；然而，它其实是无常、是苦、是变易之法！’

uppajjati sukhaṃ…

﹙⓻ 内观安乐 ☞﹚

当有听闻（佛法）的圣弟子出现快乐感受的时候；

他这样反思判断——

他的智慧如实了知：‘这个快乐确实被我感受到了；然而，它其实是无常、是苦、是变易之法！’

uppajjati dukkhaṃ.

﹙⓼ 内观困苦 ☞﹚

当有听闻（佛法）的圣弟子出现痛苦感受的时候；

So iti paṭisañcikkhati –

他这样反思判断——

‘uppannaṃ kho me idaṃ dukkhaṃ; tañca kho aniccaṃ dukkhaṃ vipariṇāmadhamman’ti yathābhūtaṃ pajānāti”.

他的智慧如实了知：‘这个痛苦确实被我感受到了；然而，它其实是无常、是苦、是变易之法！’

“Tassa lābhopi cittaṃ na pariyādāya tiṭṭhati,

﹙⓽ 解脱苦海 ☞﹚

⑴ 他的得利不持续地占据他的心；

alābhopi cittaṃ na pariyādāya tiṭṭhati,

⑵ 失利也不持续地占据他的心；

yasopi cittaṃ na pariyādāya tiṭṭhati,

⑶ 声誉也不持续地占据他的心；

ayasopi cittaṃ na pariyādāya tiṭṭhati,

⑷ 诋毁也不持续地占据他的心；

nindāpi cittaṃ na pariyādāya tiṭṭhati,

⑸ 讥讽也不持续地占据他的心；

pasaṃsāpi cittaṃ na pariyādāya tiṭṭhati,

⑹ 称赞也不持续地占据他的心；

sukhampi cittaṃ na pariyādāya tiṭṭhati,

⑺ 安乐也不持续地占据他的心；

dukkhampi cittaṃ na pariyādāya tiṭṭhati.

⑻ 困苦更不持续地占据他的心！

So uppannaṃ lābhaṃ nānurujjhati, alābhe nappaṭivirujjhati;

他既不欢迎已经生起的得利，又不因失利而抗拒；

uppannaṃ yasaṃ nānurujjhati, ayase nappaṭivirujjhati;

既不欢迎已经生起的声誉，又不因诋毁而抗拒；

uppannaṃ pasaṃsaṃ nānurujjhati, nindāya nappaṭivirujjhati;

既不欢迎已经生起的称赞，又不因讥讽而抗拒；

uppannaṃ sukhaṃ nānurujjhati, dukkhe nappaṭivirujjhati.

既不欢迎已经生起的安乐，又不因困苦而抗拒。

So evaṃ anurodhavirodhavippahīno

他这样舍断‘既欢迎又抗拒（的矛盾）行为’之后——

parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi.

从生、老、死、愁、悲、苦、忧、恼等诸苦中解脱出来。

‘Parimuccati dukkhasmā’ti vadāmi.

我必须说：‘他从苦（海）烦恼中解脱出来！’

Ayaṃ kho, bhikkhave, viseso ayaṃ adhippayāso idaṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanenā”ti.

〈叁、八风总结 ➲〉

诸比丘！这就是所谓：‘对于有听闻（佛法）的圣弟子和没有听闻（佛法）的凡夫来说，有这样的特征！有这样的意趣！’”

“Lābho alābho ca yasāyaso ca,

（世尊偈语：）

﹙➊ 无常真理 ☙﹚

“得利失利与声誉诋毁，

Nindā pasaṃsā ca sukhaṃ dukhañca;

讥讽称赞与快乐痛苦；

Ete aniccā manujesu dhammā,

这些在人间法皆无常，

Asassatā vipariṇāmadhammā.

是变易法非永恒不变。

“Ete ca ñatvā satimā sumedho,

﹙➋ 保持正念 ☙﹚

具慧且正念的明智者，

Avekkhati vipariṇāmadhamme;

审察这些变易之法；

Iṭṭhassa dhammā na mathenti cittaṃ,

可意法不动摇其心，

Aniṭṭhato no paṭighātameti.

不可意法亦不生厌。

“Tassānurodhā atha vā virodhā, Vidhūpitā

﹙➌ 圆满中道 ☙﹚

对他来说，随顺和违逆，

atthaṅgatā na santi;

两者皆已被吹散、止息；

Padañca ñatvā virajaṃ asokaṃ,

了知无尘无忧的境地，

Sammappajānāti bhavassa pāragū”ti.

他正知，完全超越‘有’。”

chaṭṭhaṃ;

八世间法之二经 ～慈品‧第六经终

～《增支部经典‧八集‧初五十经篇‧慈品‧Dutiyalokadhammasutta 八世间法之二经》(AN 8.6)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 8.1-50)/1.1 Mettāvagga 慈品 (AN 8.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.7 Devadattavipattisutta 提婆达多 (AN 8.7)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Devadattavipattisuttaṃ

7. Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate acirapakkante devadatte. Tatra bhagavā devadattaṃ ārabbha bhikkhū āmantesi – “sādhu, bhikkhave, bhikkhu kālena kālaṃ attavipattiṃ paccavekkhitā hoti. Sādhu, bhikkhave, bhikkhu kālena kālaṃ paravipattiṃ paccavekkhitā hoti. Sādhu, bhikkhave, bhikkhu kālena kālaṃ attasampattiṃ paccavekkhitā hoti. Sādhu, bhikkhave, bhikkhu kālena kālaṃ parasampattiṃ paccavekkhitā hoti. Aṭṭhahi, bhikkhave, asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho”.

[cūḷava. 348] “Katamehi aṭṭhahi? Lābhena hi, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. Alābhena, bhikkhave…pe… yasena, bhikkhave… ayasena, bhikkhave… sakkārena, bhikkhave… asakkārena, bhikkhave… pāpicchatāya, bhikkhave… pāpamittatāya, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. Imehi kho, bhikkhave, aṭṭhahi asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho.

“Sādhu, bhikkhave, bhikkhu uppannaṃ lābhaṃ abhibhuyya abhibhuyya vihareyya, uppannaṃ alābhaṃ…pe… uppannaṃ yasaṃ… uppannaṃ ayasaṃ… uppannaṃ sakkāraṃ … uppannaṃ asakkāraṃ… uppannaṃ pāpicchataṃ… uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya vihareyya.

“Kiñca [kathañca (ka.)], bhikkhave, bhikkhu atthavasaṃ paṭicca uppannaṃ lābhaṃ abhibhuyya abhibhuyya vihareyya, uppannaṃ alābhaṃ…pe… uppannaṃ yasaṃ… uppannaṃ ayasaṃ… uppannaṃ sakkāraṃ… uppannaṃ asakkāraṃ… uppannaṃ pāpicchataṃ… uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya vihareyya?

“Yaṃ hissa, bhikkhave, uppannaṃ lābhaṃ anabhibhuyya [anabhibhūyya anabhibhūyya (ka.)] viharato uppajjeyyuṃ āsavā vighātapariḷāhā, uppannaṃ lābhaṃ abhibhuyya [abhibhūyya abhibhūyya (ka.)] viharato evaṃsa te āsavā vighātapariḷāhā na honti. Yaṃ hissa, bhikkhave, uppannaṃ alābhaṃ…pe… uppannaṃ yasaṃ… uppannaṃ ayasaṃ… uppannaṃ sakkāraṃ… uppannaṃ asakkāraṃ… uppannaṃ pāpicchataṃ… uppannaṃ pāpamittataṃ anabhibhuyya viharato uppajjeyyuṃ āsavā vighātapariḷāhā, uppannaṃ pāpamittataṃ abhibhuyya viharato evaṃsa te āsavā vighātapariḷāhā na honti. Idaṃ kho, bhikkhave, bhikkhu atthavasaṃ paṭicca uppannaṃ lābhaṃ abhibhuyya abhibhuyya vihareyya, uppannaṃ alābhaṃ…pe… uppannaṃ yasaṃ… uppannaṃ ayasaṃ … uppannaṃ sakkāraṃ… uppannaṃ asakkāraṃ… uppannaṃ pāpicchataṃ… uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya vihareyya.

“Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘uppannaṃ lābhaṃ abhibhuyya abhibhuyya viharissāma, uppannaṃ alābhaṃ…pe… uppannaṃ yasaṃ… uppannaṃ ayasaṃ… uppannaṃ sakkāraṃ… uppannaṃ asakkāraṃ… uppannaṃ pāpicchataṃ… uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabban”ti. Sattamaṃ.

☸---------------------------------------------------------------------

七 提婆达多

一 有一次，世尊住在王舍城的灵鹫山。当时提婆达多离开不久。那时，世尊以提婆达多为例，对比丘们说：

二 “诸比丘！比丘应当时时省察自身的过失，这是好的。诸比丘！比丘应当时时省察他人的过失，这是好的。诸比丘！比丘应当时时省察自身的成就，这是好的。诸比丘！比丘应当时时省察他人的成就，这是好的。诸比丘！提婆达多被八种不如法征服，心被占据，（因此）他堕入恶道，生于地狱，将在那里停留一劫，不可救治。是哪八种呢？

三 诸比丘！提婆达多被‘得利’征服，心被占据，（因此）他堕入恶道，生于地狱，将在那里停留一劫，不可救治。诸比丘！被‘失利’……诸比丘！被‘声誉’……诸比丘！被‘诋毁’……诸比丘！被‘恭敬’……诸比丘！被‘不恭敬’……诸比丘！被‘恶欲’……诸比丘！被‘恶友’征服，心被占据，（因此）提婆达多堕入恶道，生于地狱，将在那里停留一劫，不可救治。

诸比丘！正是被这八种不如法征服，心被占据，提婆达多堕入恶道，生于地狱，将在那里停留一劫，不可救治。

四 诸比丘！比丘应当前进再前进，征服已生起的‘得利’而住，这是好的。征服已生起的‘失利’……征服已生起的‘声誉’……征服已生起的‘诋毁’……征服已生起的‘恭敬’……征服已生起的‘不恭敬’……征服已生起的‘恶欲’……征服已生起的‘恶友’而住，这是好的。诸比丘！基于何种理由，比丘应当前进再前进，征服已生起的‘得利’而住呢？……乃至……征服已生起的‘恶友’而住呢？诸比丘！因为如果他不征服已生起的‘得利’而住，那么诸漏、恼害、热恼就会生起；而当他征服已生起的‘得利’而住时，那些诸漏、恼害、热恼就不会生起。诸比丘！因为如果他不征服已生起的‘失利’……‘声誉’……‘诋毁’……‘恭敬’……‘不恭敬’……‘恶欲’……‘恶友’而住，那么诸漏、恼害、热恼就会生起；而当他征服已生起的‘恶友’而住时，那些诸漏、恼害、热恼就不会生起。诸比丘！正是基于这个理由，比丘应当前进再前进，征服已生起的‘得利’而住，征服已生起的‘失利’……征服已生起的‘声誉’……征服已生起的‘诋毁’……征服已生起的‘恭敬’……征服已生起的‘不恭敬’……征服已生起的‘恶欲’……征服已生起的‘恶友’而住。因此，诸比丘！你们应当这样学习：

五 “‘我们应当前进再前进，征服已生起的得利而住！我们应当前进再前进，征服已生起的失利……声誉……诋毁……恭敬……不恭敬……恶欲……恶友而住！’诸比丘！你们应当这样学习！”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.1.22 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 8.1-50)/1.1 Mettāvagga 慈品 (AN 8.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.8 Uttaravipattisutta 具寿郁多罗 (AN 8.8)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Uttaravipattisuttaṃ

具寿郁多罗经

☆ 本经主旨 ➾

“不思善、不思恶”很符合“乡愿小人”的定义。

佛陀借帝释天告诉弟子应注重“戒定慧”的修持！

这是梵行的根本！佛法不是：“不思善、不思恶。”

☆ 对于“八邪恶法”的四种省思 ➾

佛陀教诫：

“① 善哉，诸比丘！比丘应当常常省思自身的过失！

② 善哉，诸比丘！比丘应当常常省思他人的过失！

③ 善哉，诸比丘！比丘应当常常省思自身的成就！

④ 善哉，诸比丘！比丘应当常常省思他人的成就！”

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《增支部经典‧九集‧初五十经篇‧等觉品‧依止经》说示（慎思四依）：

☆ 慎思四依（ Cattāro upanissāya ） ➾

① 谨慎客观地明智判断以后，而去亲近某事（追随善法）；

② 谨慎客观地明智判断以后，而去同意某事（忍受善法）；

③ 谨慎客观地明智判断以后，而去避开某事（迴避恶法）；

④ 谨慎客观地明智判断以后，而去除去某事（断除恶法）。

《中部经典‧比丘品‧第六十八经‧芦草贫女村经》说示（慎思四依）：

“阿那律陀说：‘师尊！我们对于世尊有如此思维：

“凡是诸漏、杂染、再生、不幸、苦报，未来的生、老、死，这些都已被如来所舍断。

① 因此，如来谨慎客观地明智判断以后，而去从事某事；

② （或者）谨慎客观地明智判断以后，而去忍受某事；

③ （或者）谨慎客观地明智判断以后，而去迴避某事；

④ （或者）谨慎客观地明智判断以后，而去遣除某事。”’”

☆ “慎思四依”类似“君子九思” ➾

先秦儒家是以伦理道德为根本，也有类似的说法：

《论语‧季氏》“孔子曰：‘君子有九思：视思明，听思聪，色思温，貌思恭，言思忠，事思敬，疑思问，忿思难，见得思义。’”

孔子说：“君子，须从这九个方面，时时去省思自己——

‘➊ 视思明：观察事物，省思如何明察秋毫？

➋ 听思聪：听人说话，省思如何听懂含意？

➌ 色思温：表情态度，省思如何温和可亲？

➍ 貌思恭：行为举止，省思如何合宜恭敬？

➎ 言思忠：传情达意，省思如何可靠真诚？

➏ 事思敬：事无大小，省思如何负责认真？

➐ 疑思问：疑难问题，省思如何追根究底？

➑ 忿思难：愤怒情绪，省思如何过患后果？

➒ 见得思义：见到利益，省思是否合乎仁义？’”

☆ 八邪恶法（ Aṭṭhahi asaddhammehi ） ➾

① 利得（ Lābhena ）；

② 衰失（ Alābhena ）；

③ 名誉（ Yasena ）；

④ 声毁（ Ayasena ）；

⑤ 恭敬（ Sakkārena ）；

⑥ 不敬（ Asakkārena ）；

⑦ 恶欲（ Pāpicchatāya ）；

⑧ 恶友（ Pāpamittatāya ）。

《增支部经典‧八集‧初五十经篇‧慈品‧八世间法之二经》说示（八世间法）：

☆ 八世间法（ Aṭṭha lokadhamme ） ➾

也称为“世间八风”。

① 利得（ Lābho ）；

② 衰败（ Alābho ）；

③ 名誉（ Yaso ）；

④ 名毁（ Ayaso ）；

⑤ 讥笑（ Nindā ）；

⑥ 称赞（ Pasaṃsā ）；

⑦ 安乐（ Sukha ）；

⑧ 困苦（ Dukkha ）。

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第一章 ✫ 省思四依 Kālena kālaṃ paccavekkhitā

8. Ekaṃ samayaṃ āyasmā uttaro mahisavatthusmiṃ viharati saṅkheyyake pabbate vaṭajālikāyaṃ [dhavajālikāyaṃ (sī.), vaṭṭajālikāyaṃ (syā.)].

那时，具寿郁多罗住在水牛田国，隐居处山中的渔网围栏村。

Tatra kho āyasmā uttaro bhikkhū āmantesi –

具寿郁多罗在这里告诉比丘们说：

“sādhāvuso, bhikkhu kālena kālaṃ attavipattiṃ paccavekkhitā hoti.

“➊ 善哉，朋友！比丘应当常常省思自身的过失！

Sādhāvuso, bhikkhu kālena kālaṃ paravipattiṃ paccavekkhitā hoti.

➋ 善哉，朋友！比丘应当常常省思他人的过失！

Sādhāvuso, bhikkhu kālena kālaṃ attasampattiṃ paccavekkhitā hoti.

➌ 善哉，朋友！比丘应当常常省思自身的成就！

Sādhāvuso, bhikkhu kālena kālaṃ parasampattiṃ paccavekkhitā hotī”ti.

➍ 善哉，朋友！比丘应当常常省思他人的成就！”

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第二章 ✫ 多闻天王 Vessavaṇo mahārājā

Tena kho pana samayena vessavaṇo mahārājā uttarāya disāya dakkhiṇaṃ disaṃ gacchati kenacideva karaṇīyena.

又，那时，有毗沙门大王，因为有要事而从北方前往南方。

Assosi kho vessavaṇo mahārājā āyasmato uttarassa mahisavatthusmiṃ saṅkheyyake pabbate vaṭajālikāyaṃ bhikkhūnaṃ evaṃ dhammaṃ desentassa –

毗沙门大王听说具寿郁多罗在水牛田国，隐居处山中的渔网围栏村，正在为各位比丘说法，内容是：

“sādhāvuso, bhikkhu kālena kālaṃ attavipattiṃ paccavekkhitā hoti.

“➊ 善哉，朋友！比丘应当常常省思自身的过失！

Sādhāvuso, bhikkhu kālena kālaṃ paravipattiṃ paccavekkhitā hoti.

➋ 善哉，朋友！比丘应当常常省思他人的过失！

Sādhāvuso, bhikkhu kālena kālaṃ attasampattiṃ paccavekkhitā hoti.

➌ 善哉，朋友！比丘应当常常省思自身的成就！

Sādhāvuso, bhikkhu kālena kālaṃ parasampattiṃ paccavekkhitā hotī”ti.

➍ 善哉，朋友！比丘应当常常省思他人的成就！”

Atha kho vessavaṇṇo mahārājā –

这时，毗沙门大王——

seyyathāpi nāma balavā puriso samiñjitaṃ [sammiñjitaṃ (sī. syā. kaṃ. pī.)] vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya [sammiñjeyya (sī. syā. kaṃ. pī.)],

就好像说：像大力士伸直弯曲的手臂或弯曲伸直的手臂；

evamevaṃ mahisavatthusmiṃ saṅkheyyake pabbate vaṭajālikāyaṃ antarahito devesu tāvatiṃsesu pāturahosi.

正是这样：他［迅速地］从水牛田国，隐居处山中的渔网围栏村消失，而出现在三十三天。

第三章 ✫ 帝释天主 Sakko devānamindo

Atha kho vessavaṇṇo mahārājā yena sakko devānamindo tenupasaṅkami;

然后，毗沙门大王去到帝释天的（座）前；

upasaṅkamitvā sakkaṃ devānamindaṃ etadavoca –

到了之后，像这样对帝释天说：

“yagghe mārisa, jāneyyāsi!

“报告！尊者，请您知悉！

Eso āyasmā uttaro mahisavatthusmiṃ saṅkheyyake pabbate vaṭajālikāyaṃ bhikkhūnaṃ evaṃ dhammaṃ deseti –

在这里，有具寿郁多罗在水牛田国，隐居处山中的渔网围栏村，为各位比丘说法，内容是：

‘sādhāvuso, bhikkhu kālena kālaṃ attavipattiṃ paccavekkhitā hoti.

‘➊ 善哉，朋友！比丘应当常常省思自身的过失！

Sādhāvuso, bhikkhu kālena kālaṃ paravipattiṃ…pe…

➋ 善哉，朋友！比丘应当常常省思他人的过失！

attasampattiṃ…

➌ 善哉，朋友！比丘应当常常省思自身的成就！

parasampattiṃ paccavekkhitā hotī’”ti.

➍ 善哉，朋友！比丘应当常常省思他人的成就！’”

Atha kho sakko devānamindo

这时，帝释天——

seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya,

就好像说：像大力士伸直弯曲的手臂或弯曲伸直的手臂；

evamevaṃ devesu tāvatiṃsesu antarahito mahisavatthusmiṃ saṅkheyyake pabbate vaṭajālikāyaṃ āyasmato uttarassa sammukhe pāturahosi.

正是这样：他［迅速地］从三十三天消失，而出现在水牛田国，隐居处山中的渔网围栏村，具寿郁多罗的面前。

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第四章 ✫ 前往尊者处 Yenāyasmā uttaro tenupasaṅkami

Atha kho sakko devānamindo yenāyasmā uttaro tenupasaṅkami;

然后，帝释天去到具寿郁多罗的（座）前；

upasaṅkamitvā āyasmantaṃ uttaraṃ abhivādetvā ekamantaṃ aṭṭhāsi.

到了之后，礼敬具寿郁多罗，然后退立一旁。

Ekamantaṃ ṭhito kho sakko devānamindo āyasmantaṃ uttaraṃ etadavoca –

站在一旁的帝释天，像这样对具寿郁多罗说：

“Saccaṃ kira, bhante, āyasmā uttaro bhikkhūnaṃ evaṃ dhammaṃ desesi –

“大德，具寿郁多罗！您为各位比丘说这样的法，是真的吗？内容是：

‘sādhāvuso, bhikkhu kālena kālaṃ attavipattiṃ paccavekkhitā hoti,

‘➊ 善哉，朋友！比丘应当常常省思自身的过失！

sādhāvuso, bhikkhu kālena kālaṃ paravipattiṃ…pe…

➋ 善哉，朋友！比丘应当常常省思他人的过失！

attasampattiṃ…

➌ 善哉，朋友！比丘应当常常省思自身的成就！

parasampattiṃ paccavekkhitā hotī’” ti?

➍ 善哉，朋友！比丘应当常常省思他人的成就！’”

“Evaṃ, devānamindā”ti.

“确实如此！帝释天！”

“Kiṃ panidaṃ [kiṃ pana (syā.)], bhante, āyasmato uttarassa sakaṃ paṭibhānaṃ [sakapaṭibhānaṃ upādāya (ka.)],

“还有，具寿郁多罗！这是大德您自己的智慧理解所说的话吗？

udāhu tassa bhagavato vacanaṃ arahato sammāsambuddhassā”ti?

或者是那位世尊、应供、正等正觉者的佛语呢？”

“Tena hi, devānaminda, upamaṃ te karissāmi.

“既然这样，帝释天！我应当为您说个譬喻。

Upamāya midhekacce [pidhekacce (SN 41.1)(MN 24)] viññū purisā bhāsitassa atthaṃ ājānan”ti.

有些有智慧的人，依靠这一类譬喻，能够理解所说的被隐藏的真实含义。

“Seyyathāpi, devānaminda, gāmassa vā nigamassa vā avidūre mahādhaññarāsi.

譬如，帝释天！离村镇聚落不远的地方，有一个大谷堆。

Tato mahājanakāyo dhaññaṃ āhareyya –

大众从这个地方搬运谷物——

kājehipi piṭakehipi ucchaṅgehipi añjalīhipi.

或者用扁担、或者用篮子、或者用衣兜、或者用双手合捧。

Yo nu kho, devānaminda, taṃ mahājanakāyaṃ upasaṅkamitvā

帝释天！如果有人去到那些大众面前，

evaṃ puccheyya –

而这样问道：

‘kuto imaṃ dhaññaṃ āharathā’ti,

‘你们从哪里搬运这些谷物呢？’

kathaṃ byākaramāno nu kho, devānaminda, so mahājanakāyo sammā byākaramāno byākareyyā”ti?

帝释天！那些大众应该如何解释才算是正确的回答呢？”

“‘Amumhā mahādhaññarāsimhā āharāmā’ti kho, bhante, so mahājanakāyo

“大德！那些大众如果回答：‘我们正在从那个大谷堆搬运！’

sammā byākaramāno byākareyyā”ti.

那么就是正确的回答。”

“Evamevaṃ kho, devānaminda, yaṃ kiñci subhāsitaṃ sabbaṃ taṃ tassa bhagavato vacanaṃ arahato sammāsambuddhassa.

“正是这样回答，帝释天！凡是任何善说，这一切都是那位世尊、应供、正等正觉者的佛语。

Tato upādāyupādāya mayaṃ caññe ca bhaṇāmā”ti.

我们以及其他人，都是依据那些佛语来受持和诵习的。”

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第五章 ✫ 赞叹尊者 Acchariyaṃ abbhutaṃ

“Acchariyaṃ, bhante, abbhutaṃ bhante! Yāva subhāsitaṃ cidaṃ āyasmatā uttarena –

“不可思议，大德！真是令人惊奇，大德！因为具寿郁多罗作了如此善说，他说：

‘yaṃ kiñci subhāsitaṃ sabbaṃ taṃ tassa bhagavato vacanaṃ arahato sammāsambuddhassa.

‘凡是任何善说，这一切都是那位世尊、应供、正等正觉者的佛语。

Tato upādāyupādāya mayaṃ caññe ca bhaṇāmā’ti.

我们以及其他人，都是依据那些佛语来受持和诵习的。’

Ekamidaṃ, bhante uttara, samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate acirapakkante devadatte.

大德，郁多罗！那时，世尊住在王舍城灵鹫山的一次集会中——当时提婆达多刚离开（不久）。

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第六章 ✫ 省思佛语 Kālena kālaṃ paravipattiṃ

Tatra kho bhagavā devadattaṃ ārabbha bhikkhū āmantesi –

世尊在这里，针对提婆达多（的事情），告诉各位比丘说：

“Sādhu, bhikkhave, bhikkhu kālena kālaṃ attavipattiṃ paccavekkhitā hoti.

‘“➊ 善哉，诸比丘！比丘应当常常省思自身的过失！

Sādhu, bhikkhave, bhikkhu kālena kālaṃ paravipattiṃ…pe…

➋ 善哉，诸比丘！比丘应当常常省思他人的过失！

attasampattiṃ…

➌ 善哉，诸比丘！比丘应当常常省思自身的成就！

parasampattiṃ paccavekkhitā hoti.

➍ 善哉，诸比丘！比丘应当常常省思他人的成就！”

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第七章 ✫ 八邪恶法 Aṭṭhahi asaddhammehi

Aṭṭhahi, bhikkhave, asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho.

诸比丘！内心已被“八种不正法”所征服、所占据，提婆达多将堕入恶趣、地狱，长住一劫而不可救治。

Katamehi aṭṭhahi?

是哪八种呢？

Lābhena hi, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho;

➊ 诸比丘！提婆达多被“利得”所征服、所占据，提婆达多将堕入恶趣、地狱，长住一劫而不可救治；

alābhena, bhikkhave…pe…

➋ 诸比丘！提婆达多被“衰失”所征服……；

yasena, bhikkhave …

➌ 诸比丘！提婆达多被“名誉”所征服……；

ayasena, bhikkhave…

➍ 诸比丘！提婆达多被“诋毁”所征服……；

sakkārena, bhikkhave…

➎ 诸比丘！提婆达多被“恭敬”所征服……；

asakkārena, bhikkhave…

➏ 诸比丘！提婆达多被“不敬”所征服……；

pāpicchatāya, bhikkhave…

➐ 诸比丘！提婆达多被“恶欲”所征服……；

pāpamittatāya, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho.

➑ 诸比丘！提婆达多被“恶友”所征服、所占据，提婆达多将堕入恶趣、地狱，长住一劫而不可救治。

Imehi kho, bhikkhave, aṭṭhahi asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho.

诸比丘！像这样，内心已被这“八种不正法”所征服、所占据，提婆达多将堕入恶趣、地狱，长住一劫而不可救治。

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第八章 ✫ 省思八邪 Uppannaṃ asaddhammehi abhibhuyya

“Sādhu, bhikkhave, bhikkhu uppannaṃ lābhaṃ abhibhuyya abhibhuyya vihareyya;

➊ 善哉，诸比丘！比丘应当不断克服已生起的“利得”，安住于征服它们的生活状态；

uppannaṃ alābhaṃ…pe…

➋ 善哉，诸比丘！比丘应当不断克服已生起的“衰失”，安住于征服它们的生活状态；

uppannaṃ yasaṃ…

➌ 善哉，诸比丘！比丘应当不断克服已生起的“名誉”，安住于征服它们的生活状态；

uppannaṃ ayasaṃ…

➍ 善哉，诸比丘！比丘应当不断克服已生起的“诋毁”，安住于征服它们的生活状态；

uppannaṃ sakkāraṃ…

➎ 善哉，诸比丘！比丘应当不断克服已生起的“恭敬”，安住于征服它们的生活状态；

uppannaṃ asakkāraṃ…

➏ 善哉，诸比丘！比丘应当不断克服已生起的“不敬”，安住于征服它们的生活状态；

uppannaṃ pāpicchataṃ…

➐ 善哉，诸比丘！比丘应当不断克服已生起的“恶欲”，安住于征服它们的生活状态；

uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya vihareyya.

➑ 善哉，诸比丘！比丘应当不断克服已生起的“恶友（影响）”，安住于征服它们的生活状态。

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第九章 ✫ 八邪因缘 Kiñca atthavasaṃ

“Kiñca, bhikkhave, bhikkhu atthavasaṃ paṭicca uppannaṃ lābhaṃ abhibhuyya abhibhuyya vihareyya;

➊ 还有，诸比丘！基于什么理由和原因，比丘应当不断克服已生起的“利得”，安住于征服它们的生活状态呢？

uppannaṃ alābhaṃ…pe…

➋ 还有，诸比丘！基于什么理由和原因，比丘应当不断克服已生起的“衰失”……？

uppannaṃ yasaṃ…

➌ 已生起的“名誉”……？

uppannaṃ ayasaṃ…

➍ 已生起的“诋毁”……？

uppannaṃ sakkāraṃ…

➎ 已生起的“恭敬”……？

uppannaṃ asakkāraṃ…

➏ 已生起的“不敬”……？

uppannaṃ pāpicchataṃ…

➐ 已生起的“恶欲”……？

uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya vihareyya?

➑ 还有，诸比丘！基于什么理由和原因，比丘应当不断克服已生起的“恶友（影响）”，安住于征服它们的生活状态呢？

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第十章 ✫ 八邪果报 Uppajjeyyuṃ āsavā vighātapariḷāhā

“Yaṃ hissa, bhikkhave, uppannaṃ lābhaṃ anabhibhuyya viharato uppajjeyyuṃ āsavā vighātapariḷāhā,

➊ 因为，诸比丘！如果不能克服已生起的“利得”而安住于此，那么毁灭性的苦恼之诸漏（根源）将会生起；

uppannaṃ lābhaṃ abhibhuyya viharato evaṃsa te āsavā vighātapariḷāhā na honti.

如果克服了已生起的“利得”，安住于征服它们的生活状态，这样，那些毁灭性的苦恼之诸漏（根源）就不会存在。

Yaṃ hissa, bhikkhave, uppannaṃ alābhaṃ…pe…

➋ 因为，诸比丘！如果不能克服已生起的“衰失”而安住于（衰失）生活……。

uppannaṃ yasaṃ…

➌ 假如不克服已生起的“名誉”而安于（名誉）生活……。

uppannaṃ ayasaṃ…

➍ 假如不克服已生起的“诋毁”而安于（诋毁）生活……。

uppannaṃ sakkāraṃ…

➎ 假如不克服已生起的“恭敬”而安于（恭敬）生活……。

uppannaṃ asakkāraṃ…

➏ 假如不克服已生起的“不敬”而安于（不敬）生活……。

uppannaṃ pāpicchataṃ…

➐ 假如不克服已生起的“恶欲”而安于（恶欲）生活……。

uppannaṃ pāpamittataṃ anabhibhuyya viharato uppajjeyyuṃ āsavā vighātapariḷāhā,

➑ 因为，诸比丘！如果不能克服已生起的“恶友（影响）”而安住于此，那么毁灭性的苦恼之诸漏（根源）将会生起；

uppannaṃ pāpamittataṃ abhibhuyya viharato evaṃsa te āsavā vighātapariḷāhā na honti.

如果克服了已生起的“恶友（影响）”，安住于征服它们的生活状态，这样，那些毁灭性的苦恼之诸漏（根源）就不会存在。

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第十一章 ✫ 克服八邪 Uppannaṃ abhibhuyya abhibhuyya vihareyya

Idaṃ kho, bhikkhave, bhikkhu atthavasaṃ paṭicca uppannaṃ lābhaṃ abhibhuyya abhibhuyya vihareyya;

➊ 确实如此，诸比丘！基于这个理由和原因！比丘应当不断克服已生起的“利得”，安住于征服它们的生活状态；

uppannaṃ alābhaṃ…pe…

➋ 克服已生起的“衰失”……；

uppannaṃ yasaṃ…

➌ 克服已生起的“名誉”……；

uppannaṃ ayasaṃ…

➍ 克服已生起的“诋毁”……；

uppannaṃ sakkāraṃ…

➎ 克服已生起的“恭敬”……；

uppannaṃ asakkāraṃ…

➏ 克服已生起的“不敬”……；

uppannaṃ pāpicchataṃ …

➐ 克服已生起的“恶欲”……；

uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya vihareyya.

➑ 确实如此，诸比丘！基于这个理由和原因！比丘应当不断克服已生起的“恶友（影响）”，安住于征服它们的生活状态。

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第十二章 ✫ 征服者的生活 Abhibhuyya viharissāma

“Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ –

因此，诸比丘！应当这样学习，要决心：

uppannaṃ lābhaṃ abhibhuyya abhibhuyya viharissāma,

“➊ 我们应当不断克服已生起的‘利得’，安住于征服它们的生活状态！

uppannaṃ alābhaṃ…pe…

➋ 我们应当不断克服已生起的‘衰失’，安住于征服它们的生活状态！

uppannaṃ yasaṃ…

➌ 我们应当不断克服已生起的‘名誉’，安住于征服它们的生活状态！

uppannaṃ ayasaṃ…

➍ 我们应当不断克服已生起的‘诋毁’，安住于征服它们的生活状态！

uppannaṃ sakkāraṃ…

➎ 我们应当不断克服已生起的‘恭敬’，安住于征服它们的生活状态！

uppannaṃ asakkāraṃ…

➏ 我们应当不断克服已生起的‘不敬’，安住于征服它们的生活状态！

uppannaṃ pāpicchataṃ…

➐ 我们应当不断克服已生起的‘恶欲’，安住于征服它们的生活状态！

uppannaṃ pāpamittataṃ abhibhuyya abhibhuyya viharissāmāti.

➑ 我们应当不断克服已生起的‘恶友（影响）’，安住于征服它们的生活状态！”

Evañhi vo, bhikkhave, sikkhitabban”ti.

确实如此，诸比丘！你们应当这样学习。’

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第十三章 ✫ 梵行根本 Dhammapariyāyo ādibrahmacariyako

“Ettāvatā, bhante uttara, manussesu catasso parisā –

大德，郁多罗！对于人类来说，有这四众，即：

bhikkhū, bhikkhuniyo, upāsakā, upāsikāyo.

比丘、比丘尼、男居士——优婆塞、女居士——优婆夷。

Nāyaṃ dhammapariyāyo kismiñci upaṭṭhito [patiṭṭhito (sī. syā.)].

而这个法门（教导），对任何人（都很合适），也都被明确地揭示了。

Uggaṇhatu, bhante, āyasmā uttaro imaṃ dhammapariyāyaṃ.

大德，具寿郁多罗！请学习这个法门！

Pariyāpuṇātu, bhante, āyasmā uttaro imaṃ dhammapariyāyaṃ.

大德，具寿郁多罗！请通晓这个法门！

Dhāretu, bhante, āyasmā uttaro imaṃ dhammapariyāyaṃ.

大德，具寿郁多罗！请受持这个法门！

Atthasaṃhito ayaṃ, bhante, dhammapariyāyo ādibrahmacariyako”ti [ādibrahmacariyiko (sī. ka.)].

大德！这个法门，具有真实的利益，是梵行的根本。”

Aṭṭhamaṃ.

具寿郁多罗经 ～慈品‧第八经终

～《增支部经典‧八集‧初五十经篇‧慈品‧Uttaravipattisutta 具寿郁多罗经》(AN 8.8)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 8.1-50)/1.1 Mettāvagga 慈品 (AN 8.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.9 Nandasutta 难陀 (AN 8.9)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Nandasuttaṃ

9. “‘Kulaputto’ti, bhikkhave, nandaṃ sammā vadamāno vadeyya. ‘Balavā’ti, bhikkhave, nandaṃ sammā vadamāno vadeyya. ‘Pāsādiko’ti, bhikkhave, nandaṃ sammā vadamāno vadeyya. ‘Tibbarāgo’ti, bhikkhave, nandaṃ sammā vadamāno vadeyya. Kimaññatra, bhikkhave, nando indriyesu guttadvāro, bhojane mattaññū, jāgariyaṃ anuyutto, satisampajaññena samannāgato, yehi [yena (ka.)] nando sakkoti paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carituṃ! Tatridaṃ, bhikkhave, nandassa indriyesu guttadvāratāya hoti. Sace, bhikkhave, nandassa puratthimā disā āloketabbā hoti, sabbaṃ cetasā samannāharitvā nando puratthimaṃ disaṃ āloketi – ‘evaṃ me puratthimaṃ disaṃ ālokayato nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. Itiha tattha sampajāno hoti.

“Sace, bhikkhave, nandassa pacchimā disā āloketabbā hoti…pe… uttarā disā āloketabbā hoti… dakkhiṇā disā āloketabbā hoti… uddhaṃ ulloketabbā hoti… adho oloketabbā hoti… anudisā anuviloketabbā hoti, sabbaṃ cetasā samannāharitvā nando anudisaṃ anuviloketi – ‘evaṃ me anudisaṃ anuvilokayato nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. Itiha tattha sampajāno hoti. Idaṃ kho, bhikkhave, nandassa indriyesu guttadvāratāya hoti.

“Tatridaṃ, bhikkhave, nandassa bhojane mattaññutāya hoti. Idha, bhikkhave, nando paṭisaṅkhā yoniso āhāraṃ āhāreti – ‘neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti. Idaṃ kho, bhikkhave, nandassa bhojane mattaññutāya hoti.

“Tatridaṃ, bhikkhave, nandassa jāgariyānuyogasmiṃ hoti. Idha, bhikkhave, nando divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti; rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti; rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasi karitvā; rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Idaṃ kho, bhikkhave, nandassa jāgariyānuyogasmiṃ hoti.

“Tatridaṃ, bhikkhave, nandassa satisampajaññasmiṃ hoti. Idha, bhikkhave, nandassa viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti; viditā saññā…pe… viditā vitakkā…pe… abbhatthaṃ gacchanti. Idaṃ kho, bhikkhave, nandassa satisampajaññasmiṃ hoti.

“Kimaññatra, bhikkhave, nando indriyesu guttadvāro, bhojane mattaññū, jāgariyaṃ anuyutto, satisampajaññena samannāgato, yehi nando sakkoti paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ caritun”ti! Navamaṃ.

☸---------------------------------------------------------------------

九 难陀

一 “诸比丘！谈论到难陀，如果说：‘他是善男子’，这是正确的说法。诸比丘！谈论到难陀，如果

说：‘他是有大力者’，这是正确的说法。诸比丘！谈论到难陀，如果说：‘他是相貌端正者’，这是正

确的说法。诸比丘！谈论到难陀，如果说：‘他是贪欲重者’，这也是正确的说法。

诸比丘！这难陀正是因为守护根门，饮食知量，保持警醒努力［精进］，成就正念正知，

才能够行持圆满清净的梵行。

二 诸比丘！在此，难陀所谓的守护根门，是这样的：

诸比丘！如果难陀要观察东方时，他会全心专注，然后观察东方，心想：‘像这样

我观察东方时，不让贪婪、忧愁等邪恶不善法侵入内心。’像这样，他在那当下保持正知。诸比丘！

如果难陀要观察西方时……要观察北方时……要观察南方时……要向上看时……

要向下看时……要观察其他方向时，他会全心专注，然后观察那些方向，心想：‘像

这样我观察其他方向时，不让贪婪、忧愁等邪恶不善法侵入内心。’像这样，他在那当下保持正知。

诸比丘！难陀所谓的守护根门，是这样的。

三 诸比丘！在此，难陀所谓的饮食知量，是这样的：

诸比丘！难陀在此如理省察后摄取食物，不是为了嬉戏，不是为了沉醉，不是为了装饰，不是为了

庄严，只是为了维持这个身体的存续，为了止息（饥饿的）恼害，为了资助梵行。‘这样，我将平息旧的感受（指饥饿），不让新的感受（指过饱）生起，我将维持生命，没有过失，并且安稳地生活。’

诸比丘！难陀所谓的饮食知量，是这样的。

四 诸比丘！在此，难陀所谓的保持警醒努力［精进］，是这样的：

诸比丘！在此，难陀在白天通过经行和宴坐，清除（心中的）障碍法来净化自心；在夜晚的初夜时分，通过经行和宴坐，清除障碍法来净化自心；

在夜晚的中夜时分，他右胁而卧，行狮子卧姿，双足交叠，保持正念正知，作意起床的念头；

在夜晚的后夜时分，他起来通过经行和宴坐，清除障碍法来净化自心。

诸比丘！难陀所谓的保持警醒努力［精进］，是这样的。

五 诸比丘！在此，难陀所谓的正念正知，是这样的：

诸比丘！在此，难陀了知感受的生起，了知（感受的）持续，了知（感受的）息灭。了知想……了

知寻的生起，了知（寻的）持续，了知（寻的）息灭。

诸比丘！难陀所谓的正念正知，是这样的。

诸比丘！这难陀正是因为守护根门，饮食知量，保持警醒努力［精进］，成就正念正知，

才能够行持圆满清净的梵行。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2562.2.17 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 8.1-50)/1.1 Mettāvagga 慈品 (AN 8.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.10 Kāraṇḍavasutta 沙门之莠 (AN 8.10)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Kāraṇḍavasuttaṃ

《沙门之莠经》

☆ 淘汰沙门（修行人）的污染 ➾

① 剔除假和尚（栽培良田譬喻）；

② 剔除假佛教（簸扬糠秕譬喻）；

③ 剔除假道场（水管取材譬喻）。

☆ 正法（ Saddhamma ） ➾

纯正、妙善、胜妙、真实、如实的佛法。

☆ 相似法（ Saddhammappatirūpaka ） ➾

也作：像法、伪善的法、覆藏的法、恶法。

假扮成正法、看起来像正法、相似于正法。

☆ 正法久住的五个条件 ➾

⓵ 尊重师（亲近善知识）；

⓶ 尊重法（听闻正法）；

⓷ 尊重僧（如理作意）；

⓸ 尊重学（法随法行）；

⓹ 尊重定（精勤修习止观）。

《相应部经典‧迦叶相应‧迦叶品‧像法经》开示（正法久住）：

“世尊说：‘迦叶！只要正法（纯正、善妙、如实之法）还没有灭亡；

像法（假扮成正法）就不会在世间产生……

迦叶！有这五种法存在，将导致正法久住、不混乱、不灭没！

是哪五种呢？

迦叶！在此（佛法中），有比丘、比丘尼、男居士、女居士等：

⓵ 尊重师长、随顺安住；

⓶ 尊重正法、随顺安住；

⓷ 尊重僧团、随顺安住；

⓸ 尊重学处（戒律）、随顺安住；

⓹ 尊重禅定、随顺安住。’”

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第一章 ✫ 缘起

10. Ekaṃ samayaṃ bhagavā campāyaṃ viharati gaggarāya pokkharaṇiyā tīre.

一时，世尊住在瞻波城恒伽池边。

Tena kho pana samayena bhikkhū bhikkhuṃ āpattiyā codenti.

那时，有比丘们因为另一位比丘的过失而责备他。

So bhikkhu bhikkhūhi āpattiyā codiyamāno aññenāññaṃ paṭicarati,

那位比丘因为被其他比丘责备其过失，就用各种借口迴避——答非所问、转移话题，

bahiddhā kathaṃ apanāmeti,

（将话题）引到题外，

kopañca dosañca appaccayañca pātukaroti.

并且发怒、生气、显露出不高兴的样子。

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第二章 ✫ 沙门的污秽

第一节 ❦ 前言

Atha kho bhagavā bhikkhū āmantesi –

于是，世尊告诉比丘们说：

一、 世尊斥责

“niddhamathetaṃ, bhikkhave, puggalaṃ;

“比丘们！应当驱逐这个人！

niddhamathetaṃ, bhikkhave, puggalaṃ.

比丘们！应当驱逐这个人！

Apaneyyeso [apaneyyo so (sī.), apaneyyo (syā.)], bhikkhave, puggalo.

比丘们！应当赶走这个人！

Kiṃ vo tena paraputtena visodhitena [kiṃ voparaputto viheṭhiyati (sī.), kiṃ paraputto viheṭheti (syā.), kiṃ vo paraputtā viheṭheti (pī.), kiṃ so paraputto visodheti (ka.)]!

为什么要让这类外人子弟来干扰你们呢？

二、 害群之马

Idha, bhikkhave, ekaccassa puggalassa

比丘们！这里有这样一类人，

tādisaṃyeva hoti

他的行为举止也是这样的：

abhikkantaṃ paṭikkantaṃ

前进、返回，

ālokitaṃ vilokitaṃ

前看、环顾，

samiñjitaṃ pasāritaṃ

屈身、伸展，

saṅghāṭipattacīvaradhāraṇaṃ,

穿着僧伽梨、拿着钵和衣；

seyyathāpi aññesaṃ bhaddakānaṃ bhikkhūnaṃ –

（看起来）也像其他贤善的比丘一样——

yāvassa bhikkhū āpattiṃ na passanti.

直到其他比丘还没有发现他的过失之前。

Yato ca khvassa bhikkhū āpattiṃ passanti,

当比丘们确实发现了他的过失之后，

tamenaṃ evaṃ jānanti –

那时他们就会这样认清他——

‘samaṇadūsīvāyaṃ [samaṇarūpī (ka.)] samaṇapalāpo samaṇakāraṇḍavo’ti [samaṇakaraṇḍavoti (ka.)].

（说这类人）‘（他）是沙门的败坏者、沙门的糠秕、沙门的渣滓。’

Tamenaṃ iti viditvā bahiddhā nāsenti.

当（大家）这样认清他之后，就把他驱逐出（僧团）。

Taṃ kissa hetu?

这是什么缘故呢？

Mā aññe bhaddake bhikkhū dūsesī”ti!

是为了不要让他污染了其他贤善的比丘！

第二节 ❦ 淘汰虚伪的沙门

一、 良田譬喻

“Seyyathāpi, bhikkhave, sampanne yavakaraṇe yavadūsī [yavarūpī (ka.)] jāyetha yavapalāpo yavakāraṇḍavoti.

正如，比丘们！在长势良好的麦田里，会长出败坏麦子、麦子的糠秕、麦子的渣滓。

Tassa tādisaṃyeva mūlaṃ hoti,

它的根也是这样的，

seyyathāpi aññesaṃ bhaddakānaṃ yavānaṃ;

也像其他优良的大麦一样；

tādisaṃyeva nāḷaṃ hoti,

它的茎也是这样的，

seyyathāpi aññesaṃ bhaddakānaṃ yavānaṃ;

也像其他优良的大麦一样；

tādisaṃyeva pattaṃ hoti,

它的叶子也是这样的，

seyyathāpi aññesaṃ bhaddakānaṃ yavānaṃ –

也像其他优良的大麦一样——

yāvassa sīsaṃ na nibbattati.

直到它的麦穗还没有长出来之前。

Yato ca khvassa sīsaṃ nibbattati,

当它的麦穗确实长出来之后，

tamenaṃ evaṃ jānanti –

那时人们就会这样认清它——

‘yavadūsīvāyaṃ yavapalāpo yavakāraṇḍavo’ti.

（说这种作物：）‘（它）是败坏麦子、麦子的糠秕、麦子的渣滓。’

Tamenaṃ iti viditvā samūlaṃ uppāṭetvā bahiddhā yavakaraṇassa chaḍḍenti.

当（人们）这样认清它之后，就连根拔起，扔到麦田外面去。

Taṃ kissa hetu?

这是什么缘故呢？

Mā aññe bhaddake yave dūsesīti!

是为了不要让它污染了其他优良的大麦！

二、 害群之马

“Evamevaṃ kho, bhikkhave, idhekaccassa puggalassa

同样地，比丘们！这里有这样一类人，

tādisaṃyeva hoti

他的行为举止也是这样的：

abhikkantaṃ paṭikkantaṃ

前进、返回，

ālokitaṃ vilokitaṃ

前看、环顾，

samiñjitaṃ pasāritaṃ

屈身、伸展，

saṅghāṭipattacīvaradhāraṇaṃ,

穿着僧伽梨、拿着钵和衣；

seyyathāpi aññesaṃ bhaddakānaṃ bhikkhūnaṃ –

（看起来）也像其他贤善的比丘一样。

yāvassa bhikkhū āpattiṃ na passanti.

直到其他比丘还没有发现他的过失之前。

Yato ca khvassa bhikkhū āpattiṃ passanti,

当比丘们确实发现了他的过失之后，

tamenaṃ evaṃ jānanti –

那时他们就会这样认清他——

‘samaṇadūsīvāyaṃ samaṇapalāpo samaṇakāraṇḍavo’ti.

（说这类人）‘（他）是沙门的败坏者、沙门的糠秕、沙门的渣滓。’

Tamenaṃ iti viditvā bahiddhā nāsenti.

当（大家）这样认清他之后，就把他驱逐出（僧团）。

Taṃ kissa hetu?

这是什么缘故呢？

Mā aññe bhaddake bhikkhū dūsesīti.

是为了不要让他污染了其他贤善的比丘！

第三节 ❦ 淘汰相似法

一、 谷堆譬喻

“Seyyathāpi, bhikkhave, mahato dhaññarāsissa phuṇamānassa [vuyhamānassa (sī. pī.), phusayamānassa (syā.), punamānassa (?)]

正如，比丘们！当簸扬大谷堆的时候，

tattha yāni tāni dhaññāni daḷhāni sāravantāni tāni ekamantaṃ puñjaṃ hoti,

在那里，凡是那些坚固、有实质的谷物，会被堆到一边；

yāni pana tāni dhaññāni dubbalāni palāpāni tāni vāto ekamantaṃ apavahati [apakassati (sī.)].

而那些轻飘、空壳的糠秕，则被风吹到另一边去。

Tamenaṃ sāmikā sammajjaniṃ gahetvā bhiyyosomattāya apasammajjanti.

那时，主人会拿起扫帚，更加彻底地将它们扫除干净。

Taṃ kissa hetu?

这是什么缘故呢？

Mā aññe bhaddake dhaññe dūsesīti!

是为了不要让它们污染了其他优良的谷物！

二、 害群之马

Evamevaṃ kho, bhikkhave, idhekaccassa puggalassa

同样地，比丘们！这里有这样一类人，

tādisaṃyeva hoti

他的行为举止也是这样的：

abhikkantaṃ paṭikkantaṃ

前进、返回，

ālokitaṃ vilokitaṃ

前看、环顾，

samiñjitaṃ pasāritaṃ

屈身、伸展，

saṅghāṭipattacīvaradhāraṇaṃ,

穿着僧伽梨、拿着钵和衣；

seyyathāpi aññesaṃ bhaddakānaṃ bhikkhūnaṃ –

（看起来）也像其他贤善的比丘一样。

yāvassa bhikkhū āpattiṃ na passanti.

直到其他比丘还没有发现他的过失之前。

Yato ca khvassa bhikkhū āpattiṃ passanti,

当比丘们确实发现了他的过失之后，

tamenaṃ evaṃ jānanti –

那时他们就会这样认清他——

‘samaṇadūsīvāyaṃ samaṇapalāpo samaṇakāraṇḍavo’ti.

（说这类人）‘（他）是沙门的败坏者、沙门的糠秕、沙门的渣滓。’

Tamenaṃ iti viditvā bahiddhā nāsenti.

当（大家）这样认清他之后，就把他驱逐出（僧团）。

Taṃ kissa hetu?

这是什么缘故呢？

Mā aññe bhaddake bhikkhū dūsesīti.

是为了不要让他污染了其他贤善的比丘！

第四节 ❦ 淘汰虚假的道场（修行地）

一、 取材譬喻

“Seyyathāpi, bhikkhave, puriso udapānapanāḷiyatthiko tiṇhaṃ kuṭhāriṃ [kudhāriṃ (syā. kaṃ. ka.)] ādāya vanaṃ paviseyya.

正如，比丘们！有人需要（一段木材来）做井边的水管，便拿着锋利的斧头进入森林。

So yaṃ yadeva rukkhaṃ kuṭhāripāsena ākoṭeyya

他用斧背逐一敲打树木，

tattha yāni tāni rukkhāni daḷhāni sāravantāni tāni kuṭhāripāsena ākoṭitāni kakkhaḷaṃ paṭinadanti;

在那里，凡是那些坚固、质地密实的树木，被斧背敲打时，会发出坚实（沉闷）的回响；

yāni pana tāni rukkhāni antopūtīni avassutāni kasambujātāni tāni kuṭhāripāsena ākoṭitāni daddaraṃ paṭinadanti.

而那些内部腐朽、有渗漏、材质疏松的树木，被斧背敲打时，则发出空洞（嘈杂）的回响。

Tamenaṃ mūle chindati,

（找到合适的树后）他就在树根处砍断它；

mūle chinditvā agge chindati,

砍断树根后，再砍断顶端；

agge chinditvā anto suvisodhitaṃ visodheti,

砍断顶端后，再把内部彻底清理干净；

anto suvisodhitaṃ visodhetvā udapānapanāḷiṃ yojeti.

把内部彻底清理干净后，就（用它来）安装井边的水管。

二、 害群之马

Evamevaṃ kho, bhikkhave, idhekaccassa puggalassa

同样地，比丘们！这里有这样一类人，

tādisaṃyeva hoti

他的行为举止也是这样的：

abhikkantaṃ paṭikkantaṃ

前进、返回，

ālokitaṃ vilokitaṃ

前看、环顾，

samiñjitaṃ pasāritaṃ

屈身、伸展，

saṅghāṭipattacīvaradhāraṇaṃ,

穿着僧伽梨、拿着钵和衣；

seyyathāpi aññesaṃ bhaddakānaṃ bhikkhūnaṃ –

（看起来）也像其他贤善的比丘一样。

yāvassa bhikkhū āpattiṃ na passanti.

直到其他比丘还没有发现他的过失之前。

Yato ca khvassa bhikkhū āpattiṃ passanti,

当比丘们确实发现了他的过失之后，

tamenaṃ evaṃ jānanti –

那时他们就会这样认清他——

‘samaṇadūsīvāyaṃ samaṇapalāpo samaṇakāraṇḍavo’ti.

（说这类人）‘（他）是沙门的败坏者、沙门的糠秕、沙门的渣滓。’

Tamenaṃ iti viditvā bahiddhā nāsenti.

当（大家）这样认清他之后，就把他驱逐出（僧团）。

Taṃ kissa hetu?

这是什么缘故呢？

Mā aññe bhaddake bhikkhū dūsesī”ti.

是为了不要让他污染了其他贤善的比丘！”

卍　　　　卍　　　　卍

第三章 ✫ 总结

一、 观察良莠

“Saṃvāsāyaṃ vijānātha,

（世尊偈语：）

“共同生活应识人——

pāpiccho kodhano iti;

是否恶欲易愤怒；

Makkhī thambhī paḷāsī ca,

伪善傲慢怀恶意，

issukī maccharī saṭho.

嫉妒吝啬又狡诈。

二、 僻处秽行

“Santavāco janavati,

对人冷静柔和语，

samaṇo viya bhāsati;

仿佛沙门在说话；

Raho karoti karaṇaṃ,

私下暗处行秽行，

pāpadiṭṭhi anādaro.

心怀邪见不恭敬。

三、 弃绝妄语

“Saṃsappī ca musāvādī,

如同蛇行说妄语，

taṃ viditvā yathātathaṃ;

如实了知他之后；

Sabbe samaggā hutvāna,

全体僧团和合地——

abhinibbajjayātha [abhinibbijjayetha (ka.)] naṃ.

应当彻底驱逐他！

四、 骄慢的沙门

“Kāraṇḍavaṃ [karaṇḍavaṃ (ka.) su. ni. 283 passitabbaṃ] niddhamatha,

请摈除沙门渣滓，

kasambuṃ apakassatha [avakassatha (ka.)];

请清除沙门败类；

Tato palāpe vāhetha,

把这些无益的——

assamaṇe samaṇamānine.

自以为是沙门的非沙门，驱赶出去。

五、 灭尽苦的边际

“Niddhamitvāna pāpicche,

摈除了那些恶欲——

pāpaācāragocare;

行为和依止处都邪恶的人之后；

Suddhāsuddhehi saṃvāsaṃ,

清净者与清净者共住，

kappayavho patissatā;

保持警觉；

Tato samaggā nipakā,

如此和合的贤智者们，

dukkhassantaṃ karissathā”ti.

就能灭尽痛苦的边际！”

dasamaṃ;

沙门之莠经 ～慈品‧第十经终

～《增支部经典‧八集‧初五十经篇‧慈品‧Kāraṇḍavasutta 沙门之莠经》(AN 8.10)

Mettāvaggo paṭhamo.

慈品 ～初五十经篇‧第一品终

Tassuddānaṃ –

此品（十经）摄颂曰：

Mettaṃ paññā ca dve piyā,

（一）慈心八功德经、（二）智慧八缘经，

（三）八不敬爱之一、（四）八不敬爱之二；

dve lokā dve vipattiyo;

（五）八世间法之一、（六）八世间法之二；

Devadatto ca uttaro,

（七）提婆达多、（八）具寿郁多罗，

nando kāraṇḍavena cāti.

（九）难陀、（十）沙门之莠。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 8.1-50)/1.2 Mahāvagga 大品 (AN 8.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.1 Verañjasutta 鞞兰若婆罗门 (AN 8.11)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Mahāvaggo

1. Verañjasuttaṃ

11. [pārā. 1 ādayo] Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā verañjāyaṃ viharati naḷerupucimandamūle. Atha kho verañjo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ [sārāṇīyaṃ (sī. syā. kaṃ. pī.)] vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho verañjo brāhmaṇo bhagavantaṃ etadavoca –

“Sutaṃ metaṃ, bho gotama – ‘na samaṇo gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimantetī’ti. Tayidaṃ, bho gotama, tatheva. Na hi bhavaṃ gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti. Tayidaṃ, bho gotama, na sampannamevā”ti. “Nāhaṃ taṃ, brāhmaṇa, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yamahaṃ abhivādeyyaṃ vā paccuṭṭheyyaṃ vā āsanena vā nimanteyyaṃ. Yañhi, brāhmaṇa, tathāgato abhivādeyya vā paccuṭṭheyya vā āsanena vā nimanteyya, muddhāpi tassa vipateyyā”ti.

“Arasarūpo bhavaṃ gotamo”ti! “Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘arasarūpo samaṇo gotamo’ti. Ye te, brāhmaṇa, rūparasā saddarasā gandharasā rasarasā phoṭṭhabbarasā, te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā [anabhāvakatā (sī. pī.)] āyatiṃ anuppādadhammā. Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘arasarūpo samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī”ti [vadesi (sī. ka.)].

“Nibbhogo bhavaṃ gotamo”ti! “Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘nibbhogo samaṇo gotamo’ti. Ye te, brāhmaṇa, rūpabhogā saddabhogā gandhabhogā rasabhogā phoṭṭhabbabhogā, te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘nibbhogo samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī”ti.

“Akiriyavādo bhavaṃ gotamo”ti! “Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘akiriyavādo samaṇo gotamo’ti. Ahañhi, brāhmaṇa, akiriyaṃ vadāmi kāyaduccaritassa vacīduccaritassa manoduccaritassa; anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ akiriyaṃ vadāmi. Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘akiriyavādo samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī”ti.

“Ucchedavādo bhavaṃ gotamo”ti! “Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘ucchedavādo samaṇo gotamo’ti. Ahañhi, brāhmaṇa, ucchedaṃ vadāmi rāgassa dosassa mohassa; anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ ucchedaṃ vadāmi. Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘ucchedavādo samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī”ti.

“Jegucchī bhavaṃ gotamo”ti! “Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘jegucchī samaṇo gotamo’ti. Ahañhi, brāhmaṇa, jigucchāmi kāyaduccaritena vacīduccaritena manoduccaritena; jigucchāmi anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā. Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘jegucchī samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī”ti.

“Venayiko bhavaṃ gotamo”ti! “Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘venayiko samaṇo gotamo’ti. Ahañhi, brāhmaṇa, vinayāya dhammaṃ desemi rāgassa dosassa mohassa; anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ vinayāya dhammaṃ desemi. Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘venayiko samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī”ti.

“Tapassī bhavaṃ gotamo”ti! “Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘tapassī samaṇo gotamo’ti. Tapanīyāhaṃ, brāhmaṇa, pāpake akusale dhamme vadāmi kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ. Yassa kho, brāhmaṇa, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, tamahaṃ ‘tapassī’ti vadāmi. Tathāgatassa kho, brāhmaṇa, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘tapassī samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesī”ti.

“Apagabbho bhavaṃ gotamo”ti! “Atthi khvesa, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘apagabbho samaṇo gotamo’ti. Yassa kho, brāhmaṇa, āyatiṃ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, tamahaṃ ‘apagabbho’ti vadāmi. Tathāgatassa kho, brāhmaṇa, āyatiṃ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Ayaṃ kho, brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘apagabbho samaṇo gotamo’ti, no ca kho yaṃ tvaṃ sandhāya vadesi.

“Seyyathāpi, brāhmaṇa, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā. Tānāssu kukkuṭiyā sammā adhisayitāni sammā pariseditāni sammā paribhāvitāni. Yo nu kho tesaṃ kukkuṭacchāpakānaṃ paṭhamataraṃ pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā sotthinā abhinibbhijjeyya, kinti svāssa vacanīyo – ‘jeṭṭho vā kaniṭṭho vā’”ti? “Jeṭṭho tissa, bho gotama, vacanīyo. So hi nesaṃ, bho gotama, jeṭṭho hotī”ti.

“Evamevaṃ kho ahaṃ, brāhmaṇa, avijjāgatāya pajāya aṇḍabhūtāya pariyonaddhāya avijjaṇḍakosaṃ padāletvā ekova loke anuttaraṃ sammāsambodhiṃ abhisambuddho. Ahañhi, brāhmaṇa, jeṭṭho seṭṭho lokassa. Āraddhaṃ kho pana me, brāhmaṇa, vīriyaṃ ahosi asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ.

“So kho ahaṃ, brāhmaṇa, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi; vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharāmi; pītiyā ca virāgā upekkhako ca viharāmi sato ca sampajāno sukhañca kāyena paṭisaṃvedemi yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharāmi; sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharāmi.

“So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṃ abhininnāmesiṃ. So anekavihitaṃ pubbenivāsaṃ anussarāmi, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto. So tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto. So tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarāmi.

“Ayaṃ kho me, brāhmaṇa, rattiyā paṭhame yāme paṭhamā vijjā adhigatā; avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato. Ayaṃ kho me, brāhmaṇa, paṭhamā abhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā.

“So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṃ cutūpapātañāṇāya cittaṃ abhininnāmesiṃ. So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā, vacīduccaritena samannāgatā, manoduccaritena samannāgatā, ariyānaṃ upavādakā, micchādiṭṭhikā, micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannāti. Ime vā pana bhonto sattā kāyasucaritena samannāgatā, vacīsucaritena samannāgatā, manosucaritena samannāgatā, ariyānaṃ anupavādakā, sammādiṭṭhikā, sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi.

“Ayaṃ kho me, brāhmaṇa, rattiyā majjhime yāme dutiyā vijjā adhigatā; avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato. Ayaṃ kho me, brāhmaṇa, dutiyā abhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā.

“So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ. So ‘idaṃ dukkhan’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ; ‘ime āsavā’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ. Tassa me evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccittha, bhavāsavāpi cittaṃ vimuccittha, avijjāsavāpi cittaṃ vimuccittha. Vimuttasmiṃ vimuttamiti ñāṇaṃ ahosi. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti abbhaññāsiṃ.

“Ayaṃ kho me, brāhmaṇa, rattiyā pacchime yāme tatiyā vijjā adhigatā; avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato. Ayaṃ kho me, brāhmaṇa, tatiyā abhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā”ti.

Evaṃ vutte verañjo brāhmaṇo bhagavantaṃ etadavoca – “jeṭṭho bhavaṃ gotamo, seṭṭho bhavaṃ gotamo. Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ [nikujjitaṃ (ka.)] vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第二 大品

十一 鞞兰若婆罗门

一 我是这样听说的。那时，世尊住在鞞兰若的Nalerupucimanda树下。

那时，有一位名叫鞞兰若的婆罗门，前往世尊所在的地方；到了之后，和世尊互相问候，说了些友善亲切的话，然后坐在一旁。坐在一旁的鞞兰若婆罗门对世尊这样说：

“尊敬的乔达摩！我听说：沙门乔达摩对于年老、耆宿、老迈、年事已高、上了年纪的婆罗门，既不问候，也不起立迎接，也不邀请入座。尊敬的乔达摩！确实是这样，沙门乔达摩对于年老、耆宿、老迈、年事已高、上了年纪的婆罗门，既不问候，也不起立迎接，也不邀请入座。尊敬的乔达摩！这样做是不合适的。”

“婆罗门！我在有天神、魔罗、梵天的世界，以及有沙门、婆罗门、天神、人类的众生界中，看不到有谁值得我［如来］去问候、起立迎接或邀请入座。婆罗门！如果如来向某人问候、起立迎接或邀请入座，那个人的头颅一定会碎裂。”

二 “尊敬的乔达摩是没有趣味的人！”

“婆罗门！确实有一个理由，根据这个理由，正确地说我：‘沙门乔达摩是没有趣味的。’婆罗门！那些色、声、香、味、触的趣味，如来已经断除了它们，根除了它们，如同被砍头的棕榈树，使它们灭绝，成为未来不再生起的法。婆罗门！正是因为这个理由，正确地说我：‘沙门乔达摩是没有趣味的。’但这并不是你所指的意思。”

三 “尊敬的乔达摩是没有受用的人！”

“婆罗门！确实有一个理由，根据这个理由，正确地说我：‘沙门乔达摩是没有受用的人。’婆罗门！那些对色、声、香、味、触的受用，如来已经断除了它们，根除了它们，如同被砍头的棕榈树，使它们灭绝，成为未来不再生起的法。婆罗门！正是因为这个理由，正确地说我：‘沙门乔达摩是没有受用的人。’但这并不是你所指的意思。”

四 “尊敬的乔达摩是主张不作为（无作业）的人！”

“婆罗门！确实有一个理由，根据这个理由，正确地说我：‘沙门乔达摩是主张不作为的人。’婆罗门！我宣说不应作身恶行、语恶行、意恶行，宣说不应作种种恶的不善法。婆罗门！正是因为这个理由，正确地说我：‘沙门乔达摩是主张不作为的人。’但这并不是你所指的意思。”

五 “尊敬的乔达摩是主张断灭的人！”

“婆罗门！确实有一个理由，根据这个理由，正确地说我：‘沙门乔达摩是主张断灭的人。’婆罗门！我宣说贪、嗔、痴的断灭，宣说种种恶的不善法的断灭。婆罗门！正是因为这个理由，正确地说我：‘沙门乔达摩是主张断灭的人。’但这并不是你所指的意思。”

六 “尊敬的乔达摩是厌恶者！”

婆罗门！确实有一个理由，根据这个理由，正确地说我：‘沙门乔达摩是厌恶者。’婆罗门！我厌恶身恶行、语恶行、意恶行，厌恶成就种种恶的不善法。婆罗门！正是因为这个理由，正确地说我：‘沙门乔达摩是厌恶者。’但这并不是你所指的意思。”

七 “尊敬的乔达摩是调伏者！”

“婆罗门！确实有一个理由，根据这个理由，正确地说我：‘沙门乔达摩是调伏者。’婆罗门！我教导调伏贪、嗔、痴的方法，教导调伏种种恶的不善法的方法。婆罗门！正是因为这个理由，正确地说我：‘沙门乔达摩是调伏者。’但这并不是你所指的意思。”

八 “尊敬的乔达摩是苦行者！”

“婆罗门！确实有一个理由，根据这个理由，正确地说我：‘沙门乔达摩是苦行者。’婆罗门！我说应当焚烧（灭除）恶的不善法，即：身恶行、语恶行、意恶行。婆罗门！如果有人已经断除了应被焚烧的恶的不善法，根除了它们，如同被砍头的棕榈树，使它们灭绝，成为未来不再生起的法，我称这样的人为苦行者。婆罗门！如来已经断除了应被焚烧的恶的不善法，根除了它们，如同被砍头的棕榈树，使它们灭绝，成为未来不再生起的法。婆罗门！正是因为这个理由，正确地说我：

‘沙门乔达摩是苦行者。’但这并不是你所指的意思。”

九 “尊敬的乔达摩是不入母胎者！”

“婆罗门！确实有一个理由，根据这个理由，正确地说我：‘沙门乔达摩是不入母胎者。’婆罗门！如果有人已经断除了未来的后有和再次入胎，根除了它们，如同被砍头的棕榈树，使它们灭绝，成为未来不再生起的法，我称这样的人为不入母胎者。婆罗门！如来已经断除了未来的后有和再次入胎，根除了它们，如同被砍头的棕榈树，使它们灭绝，成为未来不再生起的法。婆罗门！正是因为这个理由，正确地说我：‘沙门乔达摩是不入母胎者。’但这并不是你所指的意思。

婆罗门！譬如有一只母鸡，有八个、十个或十二个蛋。这些蛋被母鸡妥善地覆盖、妥善地加温、妥善地孵化。在这些小鸡中，那第一个用爪尖或喙啄破蛋壳，平安地孵出来的小鸡，应该称它为最年长的还是最年幼的呢？”

“尊敬的乔达摩！应当称它为最年长的。尊敬的乔达摩！它确实是它们中最年长的。”

一〇 “婆罗门！同样地，我在为无明所覆盖、如同在蛋壳中、被束缚的众生当中，打破无明的蛋壳，独自一人于世间现等觉，成就无上正等正觉。婆罗门！我是世间的最长者、最殊胜者。

婆罗门！我发起精进，毫不懈怠；安住于念，没有忘失；身体轻安，没有躁动；心入禅定，达到一境。

一一 婆罗门！我正是这样，远离了种种欲乐，远离了种种不善法，有寻、有伺，体验着远离而生的喜和乐，具足初禅而安住。

寻和伺平息的缘故，内心宁静，心达到专一，无寻、无伺，体验着禅定而生的喜和乐，具足第二禅而安住。

离喜的缘故，安住于舍，具足正念和正知，身体感受到乐，正如圣者们所描述的：‘具足舍、念，安住于乐’，具足第三禅而安住。

断除了乐和苦的缘故，以及先前喜和忧已经消失的缘故，体验着不苦不乐、舍念清净的状态，具足第四禅而安住。

一二 当心达到如此禅定、清净、明洁、无秽、远离烦恼、变得柔软、适于作业、稳固、达到不动时，我引导心朝向宿住随念智。我回忆起种种过去的生命形态，即：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十万生，乃至许多世界的成劫、许多世界的坏劫、许多世界的成坏劫。‘在那个地方，我名叫什么，家族姓什么，容貌如何，吃什么食物，感受什么样的苦乐，寿命有多长；从那里死后，又生到另一个地方，在那里，名叫什么，家族姓什么，容貌如何，吃什么食物，感受什么样的苦乐，寿命有多长。’就这样，我回忆起具有细节和特征的种种过去的生命形态。婆罗门！就这样，我在夜晚的初更时分，证得了第一种明，破除了无明而生起了明，破除了黑暗而生起了光明，这是由于我不放逸、热忱、精进而住的缘故。婆罗门！这是我的第一次破壳而出，就像小鸡从蛋壳中出来一样。

一三 当心达到如此禅定、清净、明洁、无秽、远离烦恼、变得柔软、适于作业、稳固、达到不动时，我引导心朝向有情死生智。我以清净、超越常人的天眼，看见众生的死亡和投生，了知众生根据他们的业而投生为下劣或高贵、美貌或丑陋、善趣或恶趣。‘唉！这些众生造作了身恶行，造作了语恶行，造作了意恶行，诽谤圣者，持有邪见，执取邪见的行为，他们在身体败坏、死亡之后，投生到恶生、恶趣、堕处、地狱。唉！而另外这些众生造作了身善行，造作了语善行，造作了意善行，不诽谤圣者，持有正见，执取正见的行为，他们在身体败坏、死亡之后，投生到善趣、天界。’就这样，我以清净、超越常人的天眼，看见众生的死亡和投生，了知众生根据他们的业而投生为下劣或高贵、美貌或丑陋、善趣或恶趣。婆罗门！就这样，我在夜晚的中更时分，证得了第二种明，破除了无明而生起了明，破除了黑暗而生起了光明，这是由于我不放逸、热忱、精进而住的缘故。婆罗门！这是我的第二次破壳而出，就像小鸡从蛋壳中出来一样。

一四 当心达到如此禅定、清净、明洁、无秽、远离烦恼、变得柔软、适于作业、稳固、达到不动时，我引导心朝向漏尽智。我如实地了知‘这是苦’，如实地了知‘这是苦的集起’，如实地了知‘这是苦的寂灭’，如实地了知‘这是导致苦寂灭的道’，如实地了知‘这些是漏’，如实地了知‘这是漏的集起’，如实地了知‘这是漏的寂灭’，如实地了知‘这是导致漏寂灭的道’。当我这样了知、这样看见时，我的心从欲漏中解脱出来，从有漏中解脱出来，从无明漏中解脱出来。在解脱中生起了‘（我）已解脱’的智，我确知‘（我的）轮回之生已尽，梵行已立，应作已办，不会再有后有（轮回）了。’婆罗门！就这样，我在夜晚的后更时分，证得了第三种明，破除了无明而生起了明，破除了黑暗而生起了光明，这是由于我不放逸、热忱、精进而住的缘故。婆罗门！这是我的第三次破壳而出，就像小鸡从蛋壳中出来一样。”

一五 听完这番话后，鞞兰若婆罗门对世尊说：

“尊敬的乔达摩是最年长的！尊敬的乔达摩是最殊胜的！尊敬的乔达摩！真是绝妙啊！尊敬的乔达摩！真是绝妙啊！尊敬的乔达摩！就像扶起摔倒的人，揭开被覆盖的东西，给迷路的人指明道路，在黑暗中带来油灯让有眼睛的人能看见东西一样；世尊乔达摩也同样用种种方式阐明了法。我现在皈依世尊乔达摩、皈依法、皈依比丘僧团。愿世尊乔达摩接受我为优婆塞，从今天起，尽形寿皈依！”

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 8.1-50)/1.2 Mahāvagga 大品 (AN 8.11-20)”

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【经名】 1.2.2 Sīhasutta 狮子将军 (AN 8.12)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Sīhasuttaṃ

12. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tena kho pana samayena sambahulā abhiññātā abhiññātā licchavī santhāgāre [sandhāgāre (ka.)] sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṃ bhāsanti, dhammassa vaṇṇaṃ bhāsanti, saṅghassa vaṇṇaṃ bhāsanti.

Tena kho pana samayena sīho senāpati nigaṇṭhasāvako tassaṃ parisāyaṃ nisinno hoti. Atha kho sīhassa senāpatissa etadahosi – “nissaṃsayaṃ kho so bhagavā arahaṃ sammāsambuddho bhavissati, tathā hime sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṃ bhāsanti, dhammassa vaṇṇaṃ bhāsanti, saṅghassa vaṇṇaṃ bhāsanti. Yaṃnūnāhaṃ taṃ bhagavantaṃ dassanāya upasaṅkameyyaṃ arahantaṃ sammāsambuddhan”ti. Atha kho sīho senāpati yena nigaṇṭho nāṭaputto [nāthaputto (ka. sī.), nātaputto (ka. sī.)] tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca – “icchāmahaṃ, bhante, samaṇaṃ gotamaṃ dassanāya upasaṅkamitun”ti.

“Kiṃ pana tvaṃ, sīha, kiriyavādo samāno akiriyavādaṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamissasi? Samaṇo hi, sīha, gotamo akiriyavādo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetī”ti. Atha kho sīhassa senāpatissa yo ahosi gamiyābhisaṅkhāro [gamikābhisaṅkhāro (ka. sī.) mahāva. 290] bhagavantaṃ dassanāya, so paṭippassambhi.

Dutiyampi kho sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa…pe… dhammassa…pe… saṅghassa vaṇṇaṃ bhāsanti. Dutiyampi kho sīhassa senāpatissa etadahosi – “nissaṃsayaṃ kho so bhagavā arahaṃ sammāsambuddho bhavissati, tathā hime sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṃ bhāsanti, dhammassa…pe… saṅghassa vaṇṇaṃ bhāsanti. Yaṃnūnāhaṃ taṃ bhagavantaṃ dassanāya upasaṅkameyyaṃ arahantaṃ sammāsambuddhan”ti. Atha kho sīho senāpati yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṃ nāṭaputtaṃ etadavoca – “icchāmahaṃ, bhante, samaṇaṃ gotamaṃ dassanāya upasaṅkamitun”ti.

“Kiṃ pana tvaṃ, sīha, kiriyavādo samāno akiriyavādaṃ samaṇaṃ gotamaṃ dassanāya upasaṅkamissasi? Samaṇo hi, sīha, gotamo akiriyavādo akiriyāya dhammaṃ deseti, tena ca sāvake vinetī”ti. Dutiyampi kho sīhassa senāpatissa yo ahosi gamiyābhisaṅkhāro bhagavantaṃ dassanāya, so paṭippassambhi.

Tatiyampi kho sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa…pe… dhammassa…pe… saṅghassa vaṇṇaṃ bhāsanti. Tatiyampi kho sīhassa senāpatissa etadahosi – “nissaṃsayaṃ kho so bhagavā arahaṃ sammāsambuddho bhavissati, tathā hime sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṃ bhāsanti, dhammassa vaṇṇaṃ bhāsanti, saṅghassa vaṇṇaṃ bhāsanti. Kiṃ hime karissanti nigaṇṭhā apalokitā vā anapalokitā vā? Yaṃnūnāhaṃ anapaloketvāva nigaṇṭhe [nigaṇṭhaṃ (syā. ka.) mahāva. 290 passitabbaṃ] taṃ bhagavantaṃ dassanāya upasaṅkameyyaṃ arahantaṃ sammāsambuddhan”ti.

Atha kho sīho senāpati pañcamattehi rathasatehi divādivassa vesāliyā niyyāsi bhagavantaṃ dassanāya. Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova agamāsi. Atha kho sīho senāpati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sīho senāpati bhagavantaṃ etadavoca –

“Sutaṃ metaṃ, bhante – ‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetī’ti. Ye te, bhante, evamāhaṃsu – ‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetī’ti, kacci te, bhante, bhagavato vuttavādino na ca bhagavantaṃ abhūtena abbhācikkhanti dhammassa cānudhammaṃ byākaronti na ca koci sahadhammiko vādānuvādo [vādānupāto (ka. sī. syā.) a. ni. 3.58; 5.5] gārayhaṃ ṭhānaṃ āgacchati? Anabbhakkhātukāmā hi mayaṃ, bhante, bhagavantan”ti.

“Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetī’”ti.

“Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘kiriyavādo samaṇo gotamo, kiriyāya dhammaṃ deseti, tena ca sāvake vinetī’”ti.

“Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘ucchedavādo samaṇo gotamo, ucchedāya dhammaṃ deseti, tena ca sāvake vinetī’”ti.

“Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘jegucchī samaṇo gotamo, jegucchitāya dhammaṃ deseti, tena ca sāvake vinetī’”ti.

“Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘venayiko samaṇo gotamo, vinayāya dhammaṃ deseti, tena ca sāvake vinetī’”ti.

“Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘tapassī samaṇo gotamo, tapassitāya dhammaṃ deseti, tena ca sāvake vinetī’”ti.

“Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘apagabbho samaṇo gotamo, apagabbhatāya dhammaṃ deseti, tena ca sāvake vinetī’”ti.

“Atthi, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘assāsako samaṇo gotamo, assāsāya dhammaṃ deseti, tena ca sāvake vinetī’”ti.

“Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetī’ti? Ahañhi, sīha, akiriyaṃ vadāmi kāyaduccaritassa vacīduccaritassa manoduccaritassa; anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ akiriyaṃ vadāmi. Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṃ deseti, tena ca sāvake vinetī’”ti.

“Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘kiriyavādo samaṇo gotamo, kiriyāya dhammaṃ deseti, tena ca sāvake vinetī’ti? Ahañhi, sīha, kiriyaṃ vadāmi kāyasucaritassa vacīsucaritassa manosucaritassa; anekavihitānaṃ kusalānaṃ dhammānaṃ kiriyaṃ vadāmi. Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘kiriyavādo samaṇo gotamo, kiriyāya dhammaṃ deseti, tena ca sāvake vinetī’”ti.

“Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘ucchedavādo samaṇo gotamo, ucchedāya dhammaṃ deseti, tena ca sāvake vinetī’ti? Ahañhi, sīha, ucchedaṃ vadāmi rāgassa dosassa mohassa; anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ ucchedaṃ vadāmi. Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘ucchedavādo samaṇo gotamo, ucchedāya dhammaṃ deseti, tena ca sāvake vinetī’”ti.

“Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘jegucchī samaṇo gotamo, jegucchitāya dhammaṃ deseti, tena ca sāvake vinetī’ti? Ahañhi, sīha, jigucchāmi kāyaduccaritena vacīduccaritena manoduccaritena; jigucchāmi anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā. Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘jegucchī samaṇo gotamo, jegucchitāya dhammaṃ deseti, tena ca sāvake vinetī’”ti.

“Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘venayiko samaṇo gotamo, vinayāya dhammaṃ deseti, tena ca sāvake vinetī’ti? Ahañhi, sīha, vinayāya dhammaṃ desemi rāgassa dosassa mohassa; anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ vinayāya dhammaṃ desemi. Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘venayiko samaṇo gotamo, vinayāya dhammaṃ deseti, tena ca sāvake vinetī’”ti.

“Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘tapassī samaṇo gotamo, tapassitāya dhammaṃ deseti, tena ca sāvake vinetī’ti? Tapanīyāhaṃ, sīha, pāpake akusale dhamme vadāmi kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ. Yassa kho, sīha, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, tamahaṃ ‘tapassī’ti vadāmi. Tathāgatassa kho, sīha, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘tapassī samaṇo gotamo, tapassitāya dhammaṃ deseti, tena ca sāvake vinetī’”ti.

“Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘apagabbho samaṇo gotamo, apagabbhatāya dhammaṃ deseti, tena ca sāvake vinetī’ti? Yassa kho, sīha, āyatiṃ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, tamahaṃ ‘apagabbho’ti vadāmi. Tathāgatassa kho, sīha, āyatiṃ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘apagabbho samaṇo gotamo, apagabbhatāya dhammaṃ deseti, tena ca sāvake vinetī’”ti.

“Katamo ca, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘assāsako samaṇo gotamo, assāsāya dhammaṃ deseti, tena ca sāvake vinetī’ti? Ahañhi, sīha, assāsako paramena assāsena, assāsāya dhammaṃ desemi, tena ca sāvake vinemi. Ayaṃ kho, sīha, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya – ‘assāsako samaṇo gotamo, assāsāya dhammaṃ deseti, tena ca sāvake vinetī’”ti.

Evaṃ vutte sīho senāpati bhagavantaṃ etadavoca – “abhikkantaṃ, bhante, abhikkantaṃ, bhante…pe… upāsakaṃ maṃ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.

“Anuviccakāraṃ kho, sīha, karohi. Anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī”ti. “Imināpāhaṃ, bhante, bhagavato bhiyyosomattāya attamano abhiraddho, yaṃ maṃ bhagavā evamāha – ‘anuviccakāraṃ kho, sīha, karohi. Anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī’ti. Mañhi, bhante, aññatitthiyā sāvakaṃ labhitvā kevalakappaṃ vesāliṃ paṭākaṃ parihareyyuṃ – ‘sīho amhākaṃ senāpati sāvakattaṃ upagato’ti. Atha ca pana bhagavā evamāha – ‘anuviccakāraṃ, sīha, karohi. Anuviccakāro tumhādisānaṃ ñātamanussānaṃ sādhu hotī’ti. Esāhaṃ, bhante, dutiyampi bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.

“Dīgharattaṃ kho te, sīha, nigaṇṭhānaṃ opānabhūtaṃ kulaṃ, yena nesaṃ upagatānaṃ piṇḍakaṃ dātabbaṃ maññeyyāsī”ti. “Imināpāhaṃ, bhante, bhagavato bhiyyosomattāya attamano abhiraddho, yaṃ maṃ bhagavā evamāha – ‘dīgharattaṃ kho te, sīha, nigaṇṭhānaṃ opānabhūtaṃ kulaṃ, yena nesaṃ upagatānaṃ piṇḍakaṃ dātabbaṃ maññeyyāsī’ti. Sutaṃ metaṃ, bhante – ‘samaṇo gotamo evamāha – mayhameva dānaṃ dātabbaṃ, mayhameva sāvakānaṃ dātabbaṃ; mayhameva dinnaṃ mahapphalaṃ, na aññesaṃ dinnaṃ mahapphalaṃ; mayhameva sāvakānaṃ dinnaṃ mahapphalaṃ, na aññesaṃ sāvakānaṃ dinnaṃ mahapphalan’ti, atha ca pana maṃ bhagavā nigaṇṭhesupi dāne samādapeti [samādāpeti (?)]. Api ca, bhante, mayamettha kālaṃ jānissāma. Esāhaṃ, bhante, tatiyampi bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.

Atha kho bhagavā sīhassa senāpatissa anupubbiṃ kathaṃ [anupubbikathaṃ (sabbattha)] kathesi, seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ, kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nekkhamme ānisaṃsaṃ pakāsesi. Yadā bhagavā aññāsi sīhaṃ senāpatiṃ kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā taṃ pakāsesi – dukkhaṃ samudayaṃ nirodhaṃ maggaṃ. Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya; evamevaṃ sīhassa senāpatissa tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – “yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamman”ti.

Atha kho sīho senāpati diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṃ etadavoca – “adhivāsetu me, bhante, bhagavā svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena.

Atha kho sīho senāpati bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho sīho senāpati aññataraṃ purisaṃ āmantesi – “gaccha tvaṃ, ambho purisa, pavattamaṃsaṃ jānāhī”ti. Atha kho sīho senāpati tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi – “kālo, bhante! Niṭṭhitaṃ bhattan”ti.

Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena sīhassa senāpatissa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena. Tena kho pana samayena sambahulā nigaṇṭhā vesāliyaṃ rathikāya rathikaṃ [rathiyāya rathiyaṃ (bahūsu)] siṅghāṭakena siṅghāṭakaṃ bāhā paggayha kandanti – “ajja sīhena senāpatinā thūlaṃ pasuṃ vadhitvā samaṇassa gotamassa bhattaṃ kataṃ. Taṃ samaṇo gotamo jānaṃ uddissakataṃ maṃsaṃ paribhuñjati paṭiccakamman”ti.

Atha kho aññataro puriso yena sīho senāpati tenupasaṅkami; upasaṅkamitvā sīhassa senāpatissa upakaṇṇake ārocesi – “yagghe, bhante, jāneyyāsi! Ete sambahulā nigaṇṭhā vesāliyaṃ rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ bāhā paggayha kandanti – ‘ajja sīhena senāpatinā thūlaṃ pasuṃ vadhitvā samaṇassa gotamassa bhattaṃ kataṃ. Taṃ samaṇo gotamo jānaṃ uddissakataṃ maṃsaṃ paribhuñjati paṭiccakamman’ti. Alaṃ ayyo dīgharattañhi te āyasmanto avaṇṇakāmā buddhassa avaṇṇakāmā dhammassa avaṇṇakāmā saṅghassa. Na ca panete āyasmanto jiridanti taṃ bhagavantaṃ asatā tucchā musā abhūtena abbhācikkhituṃ; na ca mayaṃ jīvitahetupi sañcicca pāṇaṃ jīvitā voropeyyāmā”ti.

Atha kho sīho senāpati buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho sīho senāpati bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho sīhaṃ senāpatiṃ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmīti. Dutiyaṃ.

☸---------------------------------------------------------------------

十二 狮子将军

一 一时，世尊住在毗舍离城大林的重阁讲堂。

那时，有许多著名的离车人，聚集在议事堂，用各种方式赞叹佛，赞叹

法，赞叹僧。

二 那时，有位狮子将军，是尼乾陀的弟子，也坐在这群人当中。那时，狮子将军心里想：

“那位世尊必定是阿拉汉、正等觉者！要不然，这些许多著名的离车人，怎么会聚集在议事

堂，用各种方式赞叹佛、赞叹法、赞叹僧呢？我应该去拜见那位世尊、阿拉汉、

正等觉者。”

三 于是，狮子将军去到尼乾陀子那里，到了之后，对尼乾陀子说：

“大德！我想去拜见沙门乔达摩。”

“狮子！你是有为论者（相信业力者），为什么要（云何）去见那个无为论者（不信业力者）沙门乔达摩呢？狮子！沙门

乔达摩是无为论者，他宣讲无为之法来教导弟子。”

于是，狮子将军就打消了想去拜见世尊的念头。

四 再次有许多著名的离车人，聚集在议事堂，用各种方式赞叹佛，赞叹法，

赞叹僧。

再次，狮子将军心里想：

“那位世尊必定是阿拉汉、正等觉者！要不然，这些许多著名的离车人，怎么会聚集在议事

堂，用各种方式赞叹佛、赞叹法、赞叹僧呢？我应该去拜见那位世尊、阿拉汉、

正等觉者。”

于是，狮子将军去到尼乾陀子那里，到了之后，对尼乾陀子说：

“大德！我想去拜见沙门乔达摩。”

“狮子！你是有为论者（相信业力者），为什么要（云何）去见那个无为论者（不信业力者）沙门乔达摩呢？狮子！沙门乔

达摩是无为论者，他宣讲无为之法来教导弟子。”

再次，狮子将军打消了想去拜见世尊的念头。

五 第三次有许多著名的离车人，聚集在议事堂，用各种方式赞叹佛，赞叹法，

赞叹僧。

第三次，狮子将军心里想：

“那位世尊必定是阿拉汉、正等觉者！要不然，这些许多著名的离车人，怎么会聚集在议事

堂，用各种方式赞叹佛、赞叹法、赞叹僧呢？告辞或不告辞那些尼乾陀们，对我来说又有什么关系

呢？我应该不必告辞尼乾陀们，去拜见那位世尊、阿拉汉、正等觉者。”

于是，狮子将军带着五百辆车，在白天从毗舍离出发，想去拜见世尊。乘车到了车路尽头，

就乘车前往，然后下车，步行进入僧园。于是，狮子将军去到世尊那里，到了之后，顶礼世

尊，然后退坐到一旁。坐在一旁的狮子将军对世尊说：

“大德！我听说：‘沙门乔达摩是无为论者，宣讲无为之法来教导弟子。’ 大德！那些

这样说‘沙门乔达摩是无为论者，宣讲无为之法来教导弟子’的人，大德！他们

说的是世尊所说的吗？还是用不实之词诽谤世尊呢？他们是否如实地阐述法与随法，没有任何同法者的言论会落入被

指责的境地呢？大德！我们不想诽谤世尊。”

六 “狮子！有这样的理由，根据这个理由，如实说的人可以说我：‘沙门乔达摩是无为论者，宣讲

无为之法，并以此教导弟子。’

狮子！有这样的理由，根据这个理由，如实说的人可以说我：‘沙门乔达摩是有为论者，宣讲有

为之法，并以此教导弟子。’

狮子！有这样的理由，根据这个理由，如实说的人可以说我：‘沙门乔达摩是断灭论者，宣讲断

灭之法，并以此教导弟子。’

狮子！有这样的理由，根据这个理由，如实说的人可以说我：‘沙门乔达摩是厌恶者，宣讲厌恶

之法，并以此教导弟子。’

狮子！有这样的理由，根据这个理由，如实说的人可以说我：‘沙门乔达摩是调伏者，宣讲调伏

之法，并以此教导弟子。’

狮子！有这样的理由，根据这个理由，如实说的人可以说我：‘沙门乔达摩是苦行者，宣讲苦行

之法，并以此教导弟子。’

狮子！有这样的理由，根据这个理由，如实说的人可以说我：‘沙门乔达摩是离胎者，宣讲离胎

之法，并以此教导弟子。’

狮子！有这样的理由，根据这个理由，如实说的人可以说我：‘沙门乔达摩是安稳者，宣讲安稳

之法，并以此教导弟子。’

七 “狮子！有什么理由，根据这个理由，如实说的人可以说我：‘沙门乔达摩是无为论者，宣讲

无为之法，并以此教导弟子’呢？狮子！我说不应做身恶行、语恶行、意恶行，我说种

种邪恶的不善法不应做。狮子！有这个理由，根据这个理由，如实说的人可以说我：‘沙门乔达摩是

无为论者，宣讲无为之法，并以此教导弟子。’

狮子！有什么理由，根据这个理由，如实说的人可以说我：‘沙门乔达摩是有为论者，宣讲有

为之法，并以此教导弟子’呢？狮子！我说应做身善行、语善行、意善行，我说种种善法

应做。狮子！有这个理由，根据这个理由，如实说的人可以说我：‘沙门乔达摩是有为论者，宣

说有为之法，并以此教导弟子。’

狮子！有什么理由，根据这个理由，如实说的人可以说我：‘沙门乔达摩是断灭论者，宣讲断

灭之法，并以此教导弟子’呢？狮子！我说贪嗔痴的断灭，说种种邪恶不善法的断灭。狮

子！有这个理由，根据这个理由，如实说的人可以说我：‘沙门乔达摩是断灭论者，宣讲断灭

之法，并以此教导弟子。’

狮子！有什么理由，根据这个理由，如实说的人可以说我：‘沙门乔达摩是厌恶者，宣讲厌恶

之法，并以此教导弟子’呢？狮子！我厌恶身恶行、语恶行、意恶行，厌恶染上种种邪恶不善

法。狮子！有这个理由，根据这个理由，如实说的人可以说我：‘沙门乔达摩是厌恶者，

宣讲厌恶之法，并以此教导弟子。’

狮子！有什么理由，根据这个理由，如实说的人可以说我：‘沙门乔达摩是调伏者，宣讲调伏

之法，并以此教导弟子’呢？狮子！我说调伏贪嗔痴的法，说调伏种种邪恶不善法的法。狮

子！有这个理由，根据这个理由，如实说的人可以说我：‘沙门乔达摩是调伏者，宣讲调伏之法，

并以此教导弟子。’

狮子！有什么理由，根据这个理由，如实说的人可以说我：‘沙门乔达摩是苦行者，宣讲苦行

之法，并以此教导弟子’呢？狮子！我说（这些是）应被烧尽的邪恶不善法、身恶行、语恶行、意恶行。

狮子！如果有人，已经断除了应被烧尽的邪恶不善法，根除它们，如同被砍头的棕榈树，使其不复存在，成为

未来不再生起的法，我称这样的人为苦行者。狮子！如来已经断除了应被烧尽的邪恶不善法，根除

它们，如同被砍头的棕榈树，使其不复存在，成为未来不再生起的法。狮子！有这个理由，根据这个理由

故，如实说的人可以说我：‘沙门乔达摩是苦行者，宣讲苦行之法，并以此教导弟子。’

狮子！有什么理由，根据这个理由，如实说的人可以说我：‘沙门乔达摩是离胎者，宣讲离胎

之法，并以此教导弟子’呢？狮子！如果有人，已经舍弃了未来的后有而断绝了再次入胎，根除它们，如同被砍头的

棕榈树，使其不复存在，成为未来不再生起的法，我称这样的人为离胎者。狮子！如来已

经舍弃了未来的后有而断绝了再次入胎，根除它们，如同被砍头的棕榈树，使其不复存在，成为未来不再生起的法。

狮子！有这个理由，根据这个理由，如实说的人可以说我：‘沙门乔达摩是离胎者，宣讲离胎之

法，并以此教导弟子。’

狮子！有什么理由，根据这个理由，如实说的人可以说我：‘沙门乔达摩是安稳者，宣讲安稳

之法，并以此教导弟子’呢？狮子！我依最殊胜的安稳而成为安稳者，并且宣说安稳之法来教导弟

子。狮子！有这个理由，根据这个理由，如实说的人可以说我：‘沙门乔达摩是安稳者，宣讲安

稳之法，并以此教导弟子。’

八 听完这番话，狮子将军对世尊说：

“大德！太殊胜了！大德！太殊胜了！大德！就像扶正摔倒的人，揭开遮蔽的东西，给迷路的人指明道路，

在黑暗中带来灯火让有眼睛的人能看见东西一样，世尊也用各种方式开示了法。在此，

我皈依世尊、法和比丘僧团。大德世尊！请接受我从今天起，尽形寿皈依，成为优婆塞。”

“狮子！应当审慎考虑！像你这样身份（著名）的人，审慎考虑是好的。”

“大德！正因为如此，我对世尊更加欢喜和信赖。因为世尊对我说：‘狮子！应当审慎考虑！像你

这样身份的人，审慎考虑是好的。’ 大德！如果其他外道得到我做弟子，他们会在整个毗舍离城摇旗呐喊说：

‘狮子将军成为我们的弟子了！’ 然而，世尊却对我说：‘狮子！应当审慎考虑！像你这样身份的人，

审慎考虑是好的。’ 我第二次皈依世尊、法和比丘僧团。大德！世尊请接受我从今天起，尽形

寿皈依，成为优婆塞。”

“狮子！长期以来，你的家族对尼乾陀们来说就像汲水的泉源一样（提供布施），所以如果他们来了，你应当考虑继续布施食物给他们。”

“大德！正因为如此，我对世尊更加欢喜和信赖。因为世尊对我说：‘狮子！长期以来，你的家族对尼乾陀们来说就像汲水的泉源一样，所以如果他们来了，你应当考虑继续布施食物给他们。’ 大德！我曾听说：‘沙门

乔达摩说：“应当只布施给我，不应布施给其他人；应当只布施给我的弟子，不应布施给其他人的弟子；

布施给我才有大果报，布施给其他人没有大果报；布施给我的弟子才有大果报，布施给其他人的弟子没有大

果报。”’ 然而，世尊却劝导我也要布施给尼乾陀们。对于这件事，我们会知道适宜的时候（如何做）。我第三次皈依世尊、

法和比丘僧团。大德！世尊请接受我，从今天起，尽形寿皈依，成为优婆塞。”

九 于是，世尊为狮子将军次第说法，即：布施论、持戒论、升天论，开示诸欲的过患、危

害、染污，以及出离的功德。

当世尊了知狮子将军的心已准备好（堪任心）、柔顺（柔软心）、没有障碍（离障心）、充满喜悦（欢喜心）、并且清净（明净心）时，便为他

宣说了诸佛最核心的教法，即：苦、集、灭、道。就像洁净无暇的布能均匀地吸收染料一样，狮

子将军当场就在座位上生起了无尘无垢的法眼，了悟到：“凡是具有生起性质的法，都具有坏灭的性质。”

一〇 那时，狮子将军已见法、得法、知法、深入于法，超越了疑惑，消除了犹豫，获得了

无畏，对于佛陀的教导不再依赖他人，他对世尊说：

“大德世尊，惟愿您明天和比丘僧团一起接受我的食物供养。”

世尊沉默表示允许。

那时，狮子将军知道世尊允许了，便从座位起身，顶礼世尊，右绕（表示尊敬）后离去。

那时，狮子将军吩咐一个男子说：“你去了解一下，市场有没有现成的肉（可买）？” 于是，狮子将军在那一夜过后，

在自己家中准备了精美的硬食和软食，然后派人禀告世尊时间：“大德！时间到了，食物已在（狮子将军家）准备好了。”

一一 于是，世尊在清晨时分，穿好下衣，拿着钵和衣，前往狮子将军的家，到了之后，与比丘僧团一起在准备好

的座位上坐下。

那时，有许多尼乾陀，在毗舍离城从一条街到另一条街，从一个路口到另一个路口，挥舞着手臂

哭喊道：“今日，狮子将军宰杀了一头肥壮的牲畜，为沙门乔达摩准备食物，沙门乔达摩明知是为他杀的，是针对他的行为（而做的肉），却还要

吃肉！”

那时，有一个男子来到狮子将军那里，到了之后，在狮子将军耳边低声报告说：“将军！您可知晓！

这里有许多尼乾陀，在毗舍离城从一条街到另一条街，从一个路口到另一个路口，挥舞手臂哭喊着：‘今

日，狮子将军宰杀了肥壮的牲畜，为沙门乔达摩准备食物，沙门乔达摩明知是为他杀的，是针对他的行为，却还要吃肉！’”

“算了！朋友！那些尊者们（具寿等 - used ironically here）长期以来就想诽谤佛、想诽谤法、想诽谤僧。那些尊者们用不实的、

空洞的、虚假的、不真实的事情，诋毁世尊而且乐此不疲。然而，我们绝不会为了维持生命，而故意杀害众生。”

一二 于是，狮子将军对以佛陀为首的比丘僧团，亲手供养精美的硬食和软食，使他们满足，

直到他们表示足够。当世尊用餐完毕，（狮子将军）清洗了钵和手后，坐在一旁。坐在一旁时，世

尊为狮子将军说法，开示，劝导，策励，使其欢喜，然后从座位起身离去。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 8.1-50)/1.2 Mahāvagga 大品 (AN 8.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.3 Assājānīyasutta 良马八法 (AN 8.13)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Assājānīyasuttaṃ

13. “Aṭṭhahi, bhikkhave, aṅgehi samannāgato rañño bhaddo assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati. Katamehi aṭṭhahi? Idha, bhikkhave, rañño bhaddo assājānīyo ubhato sujāto hoti – mātito ca pitito ca. Yassaṃ disāyaṃ aññepi bhaddā assājānīyā jāyanti, tassaṃ disāyaṃ jāto hoti. Yaṃ kho panassa bhojanaṃ denti – allaṃ vā sukkhaṃ vā – taṃ sakkaccaṃyeva paribhuñjati avikiranto. Jegucchī hoti uccāraṃ vā passāvaṃ vā abhinisīdituṃ vā abhinipajjituṃ vā. Sorato hoti sukhasaṃvāso, na ca aññe asse ubbejetā. Yāni kho panassa honti [yāni kho panassa tāni (syā.)] sāṭheyyāni kūṭeyyāni jimheyyāni vaṅkeyyāni, tāni yathābhūtaṃ sārathissa āvikattā hoti. Tesamassa sārathi abhinimmadanāya vāyamati. Vāhī kho pana hoti. ‘Kāmaññe assā vahantu vā mā vā, ahamettha vahissāmī’ti cittaṃ uppādeti. Gacchanto kho pana ujumaggeneva gacchati. Thāmavā hoti yāva jīvitamaraṇapariyādānā thāmaṃ upadaṃsetā. Imehi kho, bhikkhave, aṭṭhahi aṅgehi samannāgato rañño bhaddo assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati.

“Evamevaṃ kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassa. Katamehi aṭṭhahi? Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Yaṃ kho panassa bhojanaṃ denti – lūkhaṃ vā paṇītaṃ vā – taṃ sakkaccaṃyeva paribhuñjati avihaññamāno. Jegucchī hoti kāyaduccaritena vacīduccaritena manoduccaritena; jegucchī hoti anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā. Sorato hoti sukhasaṃvāso, na aññe bhikkhū ubbejetā. Yāni kho panassa honti sāṭheyyāni kūṭeyyāni jimheyyāni vaṅkeyyāni, tāni yathābhūtaṃ āvikattā hoti satthari vā viññūsu vā sabrahmacārīsu. Tesamassa satthā vā viññū vā sabrahmacārī abhinimmadanāya vāyamati. Sikkhitā kho pana hoti. ‘Kāmaññe bhikkhū sikkhantu vā mā vā, ahamettha sikkhissāmī’ti cittaṃ uppādeti. Gacchanto kho pana ujumaggeneva gacchati; tatrāyaṃ ujumaggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Āraddhavīriyo viharati – ‘kāmaṃ taco ca nhāru [nahāru (sī. syā. kaṃ. pī.)] ca aṭṭhi ca avasissatu, sarīre upasussatu maṃsalohitaṃ; yaṃ taṃ purisathāmena purisavīriyena purisaparakkamena pattabbaṃ, na taṃ apāpuṇitvā vīriyassa saṇṭhānaṃ bhavissatī’ti. Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassā”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

十三 良马八法

一 “诸比丘！具备八个条件的王室良马，才适合国王拥有，可供国王使用，被视为国王的一件财宝。

是哪八个条件呢？

二 诸比丘！在此，王室良马，父母血统纯正；它出生在其他良马所出生的地方；

当给它食物，无论是湿的还是干的，它都专心食用，不会弄洒；它厌恶在大小便上坐卧；它性情温和，容易相处，不

会惊吓其他马匹；如果它有什么狡猾、欺诈、歪曲、不正的习性，它会如实地向驯马师显露出来，驯马师会努力

去纠正它们；它拉车时，会生起这样的心念：‘不管别的马是否拉车，我在这里都要拉！’；行走时，总是走在正

确的道路上；它耐力持久，直到生命的最后一刻都能展现其耐力。

诸比丘！具备这八个条件的王室良马，才适合国王拥有，可供国王使用，被视为国王的一件财

宝。

三 诸比丘！同样地，具备八种法的比丘，值得被邀请供养、[值得被特别邀请供养、值得接受布施、值得被合掌致敬]、是世间

之无上福田。是哪八种法呢？

四 诸比丘！在此，有比丘持守戒律，守护别解脱律仪而住，行为与行处具足而住，即使

对微小的过错也见到怖畏，受持学习各项学处。当接受食物供养时，无论是粗劣的还是精美的，都专心受用而不执着。他

厌恶身恶行、语恶行、意恶行，厌恶染上任何邪恶不善法。他性情温和，容易相处，不会惊扰

其他比丘。如果他有什么狡猾、欺诈、歪曲、不正的习性，他会如实地向导师或有智慧的同梵行者

显露出来，导师或有智慧的同梵行者会努力帮助他纠正。他勤奋学习，并生起这样的心念：‘不管别的比丘是否学习，

我在这里都要学习。’ 他行走在正确的道路上——此处的正道，即所谓的正见、[正思维、正语、正

业、正命、正精进、正念、]正定。他发起精进而住，心想：‘纵使只剩下皮肤、筋腱、骨头，身体的

血肉都干枯，只要是通过人的坚定、人的精进、人的勇猛所能达到的[涅槃]，若不达到，我的精进绝不停止！’

诸比丘！具备这八种法的比丘，值得被邀请供养、[值得被特别邀请供养、值得接受布施、值得被合掌致敬]、是世间

之无上福田。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 8.1-50)/1.2 Mahāvagga 大品 (AN 8.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.4 Assakhaḷuṅkasutta 未调马 (AN 8.14)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Assakhaḷuṅkasuttaṃ

14. “Aṭṭha ca [aṭṭha (syā.)], bhikkhave, assakhaḷuṅke [assakhaluṅke (sī.)] desessāmi aṭṭha ca assadose, aṭṭha ca purisakhaḷuṅke aṭṭha ca purisadose. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Katame ca, bhikkhave, aṭṭha assakhaḷuṅkā aṭṭha ca assadosā? Idha, bhikkhave, ekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā pacchato paṭikkamati, piṭṭhito rathaṃ pavatteti. Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti. Ayaṃ, bhikkhave, paṭhamo assadoso.

“Puna caparaṃ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā pacchā laṅghati, kubbaraṃ hanati, tidaṇḍaṃ bhañjati. Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti. Ayaṃ, bhikkhave, dutiyo assadoso.

“Puna caparaṃ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā rathīsāya satthiṃ ussajjitvā rathīsaṃyeva ajjhomaddati. Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti. Ayaṃ, bhikkhave, tatiyo assadoso.

“Puna caparaṃ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā ummaggaṃ gaṇhati, ubbaṭumaṃ rathaṃ karoti. Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti. Ayaṃ, bhikkhave, catuttho assadoso.

“Puna caparaṃ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā laṅghati purimakāyaṃ paggaṇhati purime pāde. Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti. Ayaṃ, bhikkhave, pañcamo assadoso.

“Puna caparaṃ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā anādiyitvā sārathiṃ anādiyitvā patodalaṭṭhiṃ [patodaṃ (sī. pī.), patodayaṭṭhiṃ (syā. kaṃ.)] dantehi mukhādhānaṃ [mukhāṭhānaṃ (ka.)] vidhaṃsitvā yena kāmaṃ pakkamati. Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti. Ayaṃ, bhikkhave, chaṭṭho assadoso.

“Puna caparaṃ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā neva abhikkamati no paṭikkamati tattheva khīlaṭṭhāyī ṭhito hoti. Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti. Ayaṃ, bhikkhave, sattamo assadoso.

“Puna caparaṃ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā purime ca pāde saṃharitvā pacchime ca pāde saṃharitvā [saṅkharitvā (ka.)] tattheva cattāro pāde abhinisīdati. Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti. Ayaṃ, bhikkhave, aṭṭhamo assadoso. Ime kho, bhikkhave, aṭṭha assakhaḷuṅkā aṭṭha ca assadosā.

[vibha. 956] “Katame ca, bhikkhave, aṭṭha purisakhaḷuṅkā aṭṭha ca purisadosā? Idha, bhikkhave, bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno ‘na sarāmī’ti asatiyā nibbeṭheti. Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā pacchato paṭikkamati, piṭṭhito rathaṃ vatteti; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti. Ayaṃ, bhikkhave, paṭhamo purisadoso.

“Puna caparaṃ, bhikkhave, bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno codakaṃyeva paṭippharati – ‘kiṃ nu kho tuyhaṃ bālassa venuedataassa bhaṇitena! Tvampi nāma bhaṇitabbaṃ maññasī’ti! Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā pacchā laṅghati, kubbaraṃ hanati, tidaṇḍaṃ bhañjati; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti. Ayaṃ, bhikkhave, dutiyo purisadoso.

“Puna caparaṃ, bhikkhave, bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno codakasseva paccāropeti – ‘tvaṃ khosi itthannāmaṃ āpattiṃ āpanno, tvaṃ tāva paṭhamaṃ paṭikarohī’ti. Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā rathīsāya satthiṃ ussajjitvā rathīsaṃyeva ajjhomaddati; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti. Ayaṃ, bhikkhave, tatiyo purisadoso.

“Puna caparaṃ, bhikkhave, bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno aññenāññaṃ paṭicarati, bahiddhā kathaṃ apanāmeti, kopañca dosañca appaccayañca pātukaroti. Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā ummaggaṃ gaṇhati, ubbaṭumaṃ rathaṃ karoti; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti. Ayaṃ, bhikkhave, catuttho purisadoso.

“Puna caparaṃ, bhikkhave, bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno saṅghamajjhe bāhuvikkhepaṃ karoti. Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā laṅghati, purimakāyaṃ paggaṇhati purime pāde; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti. Ayaṃ, bhikkhave, pañcamo purisadoso.

“Puna caparaṃ, bhikkhave, bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno anādiyitvā saṅghaṃ anādiyitvā codakaṃ sāpattikova yena kāmaṃ pakkamati. Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā anādiyitvā sārathiṃ anādiyitvā patodalaṭṭhiṃ dantehi mukhādhānaṃ vidhaṃsitvā yena kāmaṃ pakkamati; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti. Ayaṃ, bhikkhave, chaṭṭho purisadoso.

“Puna caparaṃ, bhikkhave, bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno ‘nevāhaṃ āpannomhi, na panāhaṃ āpannomhī’ti so tuṇhībhāvena saṅghaṃ viheṭheti [viheseti (pī. ka.)]. Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā neva abhikkamati no paṭikkamati tattheva khīlaṭṭhāyī ṭhito hoti; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti. Ayaṃ, bhikkhave, sattamo purisadoso.

“Puna caparaṃ, bhikkhave, bhikkhū bhikkhuṃ āpattiyā codenti. So bhikkhu bhikkhūhi āpattiyā codiyamāno evamāha – ‘kiṃ nu kho tumhe āyasmanto atibāḷhaṃ mayi byāvaṭā yāva [idaṃ padaṃ sīhaḷapotthake natthi] idānāhaṃ sikkhaṃ paccakkhāya hīnāyāvattissāmī’ti. So sikkhaṃ paccakkhāya hīnāyāvattitvā evamāha – ‘idāni kho tumhe āyasmanto attamanā hothā’ti? Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā purime ca pāde saṃharitvā pacchime ca pāde saṃharitvā tattheva cattāro pāde abhinisīdati; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti. Ayaṃ, bhikkhave, aṭṭhamo purisadoso. Ime kho, bhikkhave, aṭṭha purisakhaḷuṅkā aṭṭha ca purisadosā”ti. Catutthaṃ.

☸---------------------------------------------------------------------

十四 未调马

一 “诸比丘！我将要说八种劣马、八种马的过失，八种难以调教的人、八种人的过失。

仔细听！好好放在心上，我将要说了！”

那些比丘回答世尊：“是的，大德！”世尊说道：

二 “诸比丘！是哪八种劣马、八种马的过失呢？

诸比丘！在此，有一种劣马，当驯马师叫它前进并鞭策它时，它反而后退，用车后部顶撞。

诸比丘！在此，有这样一种劣马。诸比丘！这是第一种马的过失。

三 诸比丘！再者，在此，有一种劣马，当驯马师叫它前进并鞭策它时，它向后跳跃，撞

击车厢、折断三叉支架。诸比丘！在此，有这样一种劣马。诸比丘！这是第二种马之过

失。

四 诸比丘！再者，在此，有一种劣马，当驯马师叫它前进并鞭策它时，它用大腿抵住

车辕，然后压碎车辕。诸比丘！在此，有这样一种劣马。诸比丘！这是第三种马之

过失。

五 诸比丘！再者，在此，有一种劣马，当驯马师叫它前进并鞭策它时，它偏离正道使

车辆脱离道路。诸比丘！在此，有这样一种劣马。诸比丘！这是第四种马之

过失。

六 诸比丘！再者，在此，有一种劣马，当驯马师叫它前进并鞭策它时，它跳起来，抬起前身和

前蹄。诸比丘！在此，有这样一种劣马。诸比丘！这是第五种马之过失。

七 诸比丘！再者，在此，有一种劣马，当驯马师叫它前进并鞭策它时，它不理睬驯马者，

不顾鞭子，用牙齿咬碎口衔，随心所欲地跑掉。诸比丘！在此，有这样一种劣马。诸

比丘！这是第六种马之过失。

八 诸比丘！再者，在此，有一种劣马，当驯马师叫它前进并鞭策它时，它既不前进也不后退，

像木桩一样站在原地不动。诸比丘！在此，有这样一种劣马。诸比丘！这是第七种

马之过失。

九 诸比丘！再者，在此，有一种劣马，当驯马师叫它前进并鞭策它时，它收拢前足，收拢

后足，四足着地瘫坐在那里。诸比丘！在此，有这样一种劣马。诸比丘！此为第

八种马之过失。

诸比丘！这些就是八种劣马、八种马的过失。

一〇 诸比丘！是哪八种难以调教的人、八种人的过失呢？

诸比丘！在此，有比丘们指出某个比丘的过失，那个比丘被比丘们指出过失时，

说：‘我不记得了，我不记得了。’用‘不记得’来迴避。诸比丘！就像驯马师对那劣马说

前进或鞭策时，它反而后退，用车后部顶撞一样。诸比丘！我说这个人就像那样。诸比丘！此处

有这样一种难以调教的人。诸比丘！这是第一种人的过失。

一一 诸比丘！再者，有比丘们指出某个比丘的过失，那个比丘对于比丘们所指出的过失，反

而反驳指责者说：‘你这个愚蠢无知的人说的话有什么意义！难道你认为自己说的话还值得一听吗？’ 诸比丘！就像驯马

师对那劣马说前进或鞭策时，它向后跳跃，撞击车厢，折断支架。诸比丘！我说这个人就像

那样。诸比丘！在此，有这样一种难以调教的人。诸比丘！这是第二种人的过失。

一二 诸比丘！再者，有比丘们指出某个比丘的过失，那个比丘对于比丘们所指出的过失，反

而指责对方说：‘你也犯了某个过失，你才应该先忏悔！’ 诸比丘！就像驯马者

对那劣马说前进或鞭策时，它用大腿抵住并压碎车辕。诸比丘！我说这个人就像那样。

诸比丘！在此，有这样一种难以调教的人。诸比丘！这是第三种人的过失。

一三 诸比丘！再者，有比丘们指出某个比丘的过失，那个比丘对比丘们所指出的过失，用

其他话题搪塞，把谈话引开到题外，并且显露出愤怒、憎恨、不满。诸比丘！就像驯马者对那劣马说前进或

鞭策时，它偏离正道，使车辆脱离道路。诸比丘！我说这个人就像那样。诸比丘！在此有

这样一种难以调教的人。诸比丘！这是第四种人的过失。

一四 诸比丘！再者，有比丘们指出某个比丘的过失，那个比丘对比丘们所指出的过失，在僧

团中间挥舞手臂。诸比丘！就像驯马师对那劣马说前进或

鞭策时，它跳起来，抬起前身和前蹄。诸比丘！我说这个人就像那样。诸比丘！在此有这样一种难以调教的人。诸

比丘！这是第五种人的过失。

一五 诸比丘！再者，有比丘们指出某个比丘的过失，那个比丘对于比丘们所指出的过失，不

理睬僧团，不理睬指责者，带着他的过失随心所欲地离开。诸比丘！就像驯马师对那劣马说前进或鞭策

时，它不理睬驯马者，不顾鞭子，用牙齿咬碎口衔，随心所欲地跑掉。诸比丘！我说这个人相同

与那样。诸比丘！在此有这样一种难以调教的人。诸比丘！这是第六种人的过失。

一六 诸比丘！再者，有比丘们指出某个比丘的过失，那个比丘对于比丘们所指出的过失，

（嘴上说）‘我没犯，我没犯’，却用沉默来烦扰僧团。诸比丘！就像对那劣马说前进或鞭策时，

它既不前进也不后退，像木桩一样站在原地不动。诸比丘！我说这个人就像那样。诸比丘！在此有

这样一种难以调教的人。诸比丘！这是第七种人的过失。

一七 诸比丘！再者，有比丘们指出某个比丘的过失，那个比丘对于比丘们所指出的过失，作

这样说道：‘诸位尊者为何对我如此费心？我现在就要舍戒还俗！’ 他舍戒还俗后，又这样说：

‘现在诸位尊者该满意了吧！’ 诸比丘！就像对那劣马说前进或鞭策时，它收拢前足，收拢后

足，四足着地瘫坐在那里。诸比丘！我说这个人就像那样。诸比丘！在此有这样一种难以调教的人，

具有这样的相。诸比丘！这是第八种人的过失。

诸比丘！这些就是八种难以调教的人、八种人的过失。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.7.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 8.1-50)/1.2 Mahāvagga 大品 (AN 8.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.5 Malasutta 八种垢秽 (AN 8.15)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Malasuttaṃ

八种垢秽经

15. “Aṭṭhimāni, bhikkhave, malāni.

“诸比丘！有八种垢秽。

Katamāni aṭṭha?

是哪八种呢？

Asajjhāyamalā, bhikkhave, mantā;

➊ 诸比丘！不诵读者，是圣典的垢秽。

anuṭṭhānamalā, bhikkhave, gharā;

➋ 诸比丘！不勤奋打扫者，是居家的垢秽。

malaṃ, bhikkhave, vaṇṇassa kosajjaṃ;

➌ 诸比丘！懈怠，是美貌的垢秽。

pamādo, bhikkhave, rakkhato malaṃ;

➍ 诸比丘！放逸，是守护者的垢秽。

malaṃ, bhikkhave, itthiyā duccaritaṃ;

➎ 诸比丘！行为不端，是妇女的垢秽。

maccheraṃ, bhikkhave, dadato malaṃ;

➏ 诸比丘！悭吝，是布施者的垢秽。

malā, bhikkhave, pāpakā akusalā dhammā asmiṃ loke paramhi ca;

➐ 诸比丘！邪恶不善法，是今世和后世的垢秽。

tato [tato ca (syā. pī.)], bhikkhave, malā malataraṃ avijjā paramaṃ malaṃ.

➑ 然而，诸比丘！无明，是比以上更严重的垢秽，是最大的垢秽！

Imāni kho, bhikkhave, aṭṭha malānī”ti.

诸比丘！这就是八种垢秽。”

“Asajjhāyamalā mantā,

➊ 不读诵，圣典的垢秽；

anuṭṭhānamalā gharā;

➋ 不打扫，居家的垢秽；

Malaṃ vaṇṇassa kosajjaṃ,

➌ 懈怠，美貌的垢秽；

pamādo rakkhato malaṃ.

➍ 放逸，守护者的垢秽；

“Malitthiyā duccaritaṃ,

➎ 邪行，妇女的垢秽；

maccheraṃ dadato malaṃ;

➏ 悭吝，布施者的垢秽；

Malā ve pāpakā dhammā,
asmiṃ loke paramhi ca;

➐ 恶法，今后世的垢秽；

Tato malā malataraṃ,

➑ 无明比以上更垢秽！

avijjā paramaṃ malan”ti.

是最大的垢秽。

pañcamaṃ;

八种垢秽经 ～大品‧第五经终

～《增支部经典‧八集‧初五十经篇‧大品‧Malasutta 八种垢秽经》(AN 8.15)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 8.1-50)/1.2 Mahāvagga 大品 (AN 8.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.6 Dūteyyasutta 使命 (AN 8.16)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Dūteyyasuttaṃ

16. [cūḷava. 347] “Aṭṭhahi, bhikkhave, dhammehi samannāgato bhikkhu dūteyyaṃ gantumarahati. Katamehi aṭṭhahi? Idha, bhikkhave, bhikkhu sotā ca hoti, sāvetā ca, uggahetā ca, dhāretā ca, viññātā ca, viññāpetā ca, kusalo ca sahitāsahitassa, no ca kalahakārako – imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu dūteyyaṃ gantumarahati. Aṭṭhahi, bhikkhave, dhammehi samannāgato sāriputto dūteyyaṃ gantumarahati. Katamehi aṭṭhahi? Idha, bhikkhave, sāriputto sotā ca hoti, sāvetā ca, uggahetā ca, dhāretā ca, viññātā ca, viññāpetā ca, kusalo ca sahitāsahitassa, no ca kalahakārako. Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato sāriputto dūteyyaṃ gantumarahatī”ti.

“Yo ve na byathati [na vedhati (sī.), na byādhati (syā. pī.)] patvā, parisaṃ uggavādiniṃ [uggavādinaṃ (sī.), uggahavādinaṃ (syā. pī.), uggatavādiniṃ (ka.)];

Na ca hāpeti vacanaṃ, na ca chādeti sāsanaṃ.

“Asandiddhañca bhaṇati [asandiddho ca akkhāti (cūḷava. 347)], pucchito na ca kuppati;

Sa ve tādisako bhikkhu, dūteyyaṃ gantumarahatī”ti. chaṭṭhaṃ;

☸---------------------------------------------------------------------

十六 使命

一 “诸比丘！成就八种法的比丘，适合接受使命前往。是哪八种呢？

二 诸比丘！在此，有比丘能够听闻、能够解说、能够领受、能够忆持、能够理解、能够使人理解、善于了知（法义的）关联与不关联、并且不制造争论。

诸比丘！成就这八种法的比丘，适合接受使命前往。

三 诸比丘！成就八种法的舍利弗，适合接受使命前往。是哪八种呢？

四 诸比丘！在此，舍利弗能够听闻、能够解说、能够领受、能够忆持、能够理解、能够使人理解、善于了知（法义的）关联与不关联、并且不制造争论。

诸比丘！成就这八种法的舍利弗，适合接受使命前往。”

不畏惧前往言辞激烈的集会

既不中断言语也不隐瞒教导

说话清晰不疑，被问也不发怒

这样的比丘适合接受使命

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 8.1-50)/1.2 Mahāvagga 大品 (AN 8.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.7 Paṭhamabandhanasutta 八相系缚之一 (AN 8.17)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Paṭhamabandhanasuttaṃ

17. “Aṭṭhahi, bhikkhave, ākārehi itthī purisaṃ bandhati. Katamehi aṭṭhahi? Ruṇṇena, bhikkhave, itthī purisaṃ bandhati; hasitena, bhikkhave, itthī purisaṃ bandhati; bhaṇitena, bhikkhave, itthī purisaṃ bandhati; ākappena, bhikkhave, itthī purisaṃ bandhati; vanabhaṅgena, bhikkhave, itthī purisaṃ bandhati; gandhena, bhikkhave, itthī purisaṃ bandhati; rasena, bhikkhave, itthī purisaṃ bandhati; phassena, bhikkhave, itthī purisaṃ bandhati. Imehi kho, bhikkhave, aṭṭhahākārehi itthī purisaṃ bandhati. Te, bhikkhave, sattā subaddhā [subandhā (sī. syā. ka.)], ye [yeva (syā. pī. ka.)] phassena baddhā”ti [bandhāti (sī. syā. ka.)]. Sattamaṃ.

☸---------------------------------------------------------------------

十七 八相系缚之一

一 “诸比丘！女人，通过八种相貌系缚男人。是哪八种呢？

二 诸比丘！女人，以容貌系缚男人；诸比丘！女人，以嬉笑系缚男人；诸比丘！女人，以言谈系缚男人；诸比丘！女人，以歌唱吟咏系缚男人；诸比丘！女人，以哭泣系缚男人；诸比丘！女人，以仪态系缚男人；诸比丘！女人，以赠送花果系缚男人；诸比丘！女人，以身体接触系缚男人。

诸比丘！女人，用这八种相貌系缚男人。诸比丘！那些被身体接触所束缚的有情众生，是被牢固地束缚了。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 8.1-50)/1.2 Mahāvagga 大品 (AN 8.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.8 Dutiyabandhanasutta 八相系缚之二 (AN 8.18)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Dutiyabandhanasuttaṃ

18. “Aṭṭhahi, bhikkhave, ākārehi puriso itthiṃ bandhati. Katamehi aṭṭhahi? Ruṇṇena, bhikkhave, puriso itthiṃ bandhati; hasitena, bhikkhave, puriso itthiṃ bandhati; bhaṇitena, bhikkhave, puriso itthiṃ bandhati; ākappena, bhikkhave, puriso itthiṃ bandhati; vanabhaṅgena, bhikkhave, puriso itthiṃ bandhati; gandhena, bhikkhave, puriso itthiṃ bandhati; rasena, bhikkhave, puriso itthiṃ bandhati; phassena, bhikkhave, puriso itthiṃ bandhati. Imehi kho, bhikkhave, aṭṭhahākārehi puriso itthiṃ bandhati. Te, bhikkhave, sattā subaddhā, ye phassena baddhā”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

十八 八相系缚之二

一 “诸比丘！男人，通过八种相貌系缚女人。是哪八种呢？

二 诸比丘！男人，以容貌系缚女人；诸比丘！男人，以嬉笑系缚女人；诸比丘！男人，以言谈系缚女人；诸比丘！男人，以歌唱吟咏系缚女人；诸比丘！男人，以哭泣系缚女人；诸比丘！男人，以威仪系缚女人；诸比丘！男人，以赠送花果系缚女人；诸比丘！男人，以身体接触系缚女人。

诸比丘！男人，用这八种相貌系缚女人。诸比丘！那些被身体接触所束缚的有情众生，是被牢固地束缚了。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 8.1-50)/1.2 Mahāvagga 大品 (AN 8.11-20)”

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【经名】 1.2.9 Pahārādasutta 波呵罗阿修罗王 (AN 8.19)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Pahārādasuttaṃ

19. Ekaṃ samayaṃ bhagavā verañjāyaṃ vi harati naḷerupucimandamūle. Atha kho pahārādo asurindo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho pahārādaṃ asurindaṃ bhagavā etadavoca –

“Api [kiṃ (ka.)] pana, pahārāda, asurā mahāsamudde abhiramantī”ti? “Abhiramanti, bhante, asurā mahāsamudde”ti. “Kati pana, pahārāda, mahāsamudde acchariyā abbhutā dhammā [abbhutadhammā (syā. ka.) cūḷava. 384 passitabbaṃ], ye disvā disvā asurā mahāsamudde abhiramantī”ti? “Aṭṭha, bhante, mahāsamudde acchariyā abbhutā dhammā, ye disvā disvā asurā mahāsamudde abhiramanti. Katame aṭṭha? Mahāsamuddo, bhante, anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto. Yampi, bhante, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto. Ayaṃ, bhante, mahāsamudde paṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti.

“Puna caparaṃ, bhante, mahāsamuddo ṭhitadhammo velaṃ nātivattati. Yampi, bhante, mahāsamuddo ṭhitadhammo velaṃ nātivattati; ayaṃ [ayampi (ka.)], bhante, mahāsamudde dutiyo acchariyo abbhuto dhammo yaṃ disvā disvā asurā mahāsamudde abhiramanti.

“Puna caparaṃ, bhante, mahāsamuddo na matena kuṇapena saṃvasati [saṃvattati (syā.)]. Yaṃ hoti mahāsamudde mataṃ kuṇapaṃ, taṃ khippameva [khippaṃyeva (sī.), khippaṃeva (pī.), khippaññeva (cūḷava. 384)] tīraṃ vāheti, thalaṃ ussāreti. Yampi, bhante, mahāsamuddo na matena kuṇapena saṃvasati, yaṃ hoti mahāsamudde mataṃ kuṇapaṃ, taṃ khippameva tīraṃ vāheti, thalaṃ ussāreti; ayaṃ, bhante, mahāsamudde tatiyo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti.

“Puna caparaṃ, bhante, yā kāci mahānadiyo, seyyathidaṃ – gaṅgā yamunā aciravatī sarabhū mahī, tā mahāsamuddaṃ patvā [pattā (ka., cūḷava. 384)] jahanti purimāni nāmagottāni, ‘mahāsamuddo’ tveva saṅkhaṃ gacchanti. Yampi, bhante, yā kāci mahānadiyo, seyyathidaṃ – gaṅgā yamunā aciravatī sarabhū mahī, tā mahāsamuddaṃ patvā jahanti purimāni nāmagottāni, ‘mahāsamuddo’ tveva saṅkhaṃ gacchanti; ayaṃ, bhante, mahāsamudde catuttho acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti.

“Puna caparaṃ, bhante, yā ca [yā kāci (syā. pī. ka.)] loke savantiyo mahāsamuddaṃ appenti yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṃ vā pūrattaṃ vā paññāyati. Yampi, bhante, yā ca loke savantiyo mahāsamuddaṃ appenti yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṃ vā pūrattaṃ vā paññāyati; ayaṃ, bhante, mahāsamudde pañcamo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti.

“Puna caparaṃ, bhante, mahāsamuddo ekaraso loṇaraso. Yampi, bhante, mahāsamuddo ekaraso loṇaraso; ayaṃ, bhante, mahāsamudde chaṭṭho acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti.

“Puna caparaṃ, bhante, mahāsamuddo bahuratano [pahūtaratano (ka.)] anekaratano. Tatrimāni ratanāni, seyyathidaṃ – muttā maṇi veḷuriyo saṅkho silā pavāḷaṃ rajataṃ jātarūpaṃ lohitako masāragallaṃ. Yampi, bhante, mahāsamuddo bahuratano anekaratano; tatrimāni ratanāni, seyyathidaṃ – muttā maṇi veḷuriyo saṅkho silā pavāḷaṃ rajataṃ jātarūpaṃ lohitako masāragallaṃ. Ayaṃ, bhante, mahāsamudde sattamo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti.

“Puna caparaṃ, bhante, mahāsamuddo mahataṃ bhūtānaṃ āvāso. Tatrime bhūtā – timi timiṅgalo timirapiṅgalo [timitimiṅgalā timirapiṅgalā (sī.), timitimiṅgalā timiramiṅgalā (syā. pī.)] asurā nāgā gandhabbā. Santi mahāsamudde yojanasatikāpi attabhāvā, dviyojanasatikāpi attabhāvā, tiyojanasatikāpi attabhāvā, catuyojanasatikāpi attabhāvā, pañcayojanasatikāpi attabhāvā. Yampi, bhante, mahāsamuddo mahataṃ bhūtānaṃ āvāso; tatrime bhūtā – timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā; santi mahāsamudde yojanasatikāpi attabhāvā…pe… dviyojana… tiyojana… catuyojana… pañcayojanasatikāpi attabhāvā; ayaṃ, bhante, mahāsamudde aṭṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti. Ime kho, bhante, mahāsamudde aṭṭha acchariyā abbhutā dhammā, ye disvā disvā asurā mahāsamudde abhiramantīti.

“Api pana, bhante, bhikkhū imasmiṃ dhammavinaye abhiramantī”ti? “Abhiramanti, pahārāda, bhikkhū imasmiṃ dhammavinaye”ti. “Kati pana, bhante, imasmiṃ dhammavinaye acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramantī”ti? “Aṭṭha, pahārāda, imasmiṃ dhammavinaye acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti. Katame aṭṭha? Seyyathāpi, pahārāda, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto; evamevaṃ kho, pahārāda, imasmiṃ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā, na āyatakeneva aññāpaṭivedho. Yampi, pahārāda, imasmiṃ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā, na āyatakeneva aññāpaṭivedho. Ayaṃ, pahārāda, imasmiṃ dhammavinaye paṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.

“Seyyathāpi, pahārāda, mahāsamuddo ṭhitadhammo velaṃ nātivattati; evamevaṃ kho, pahārāda, yaṃ mayā sāvakānaṃ sikkhāpadaṃ paññattaṃ taṃ mama sāvakā jīvitahetupi nātikkamanti. Yampi, pahārāda, mayā sāvakānaṃ sikkhāpadaṃ paññattaṃ taṃ mama sāvakā jīvitahetupi nātikkamanti. Ayaṃ, pahārāda, imasmiṃ dhammavinaye dutiyo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.

“Seyyathāpi, pahārāda, mahāsamuddo na matena kuṇapena saṃvasati. Yaṃ hoti mahāsamudde mataṃ kuṇapaṃ, taṃ khippameva tīraṃ vāheti thalaṃ ussāreti; evamevaṃ kho, pahārāda, yo so puggalo dussīlo pāpadhammo asucisaṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto, na tena saṅgho saṃvasati; khippameva naṃ sannipatitvā ukkhipati.

“Kiñcāpi so hoti majjhe bhikkhusaṅghassa sannisinno, atha kho so ārakāva saṅghamhā saṅgho ca tena. Yampi, pahārāda, yo so puggalo dussīlo pāpadhammo asucisaṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto, na tena saṅgho saṃvasati; khippameva naṃ sannipatitvā ukkhipati; kiñcāpi so hoti majjhe bhikkhusaṅghassa sannisinno, atha kho so ārakāva saṅghamhā saṅgho ca tena. Ayaṃ, pahārāda, imasmiṃ dhammavinaye tatiyo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.

“Seyyathāpi, pahārāda, yā kāci mahānadiyo, seyyathidaṃ – gaṅgā yamunā aciravatī sarabhū mahī, tā mahāsamuddaṃ patvā jahanti purimāni nāmagottāni, ‘mahāsamuddo’ tveva saṅkhaṃ gacchanti; evamevaṃ kho, pahārāda, cattārome vaṇṇā – khattiyā, brāhmaṇā, vessā, suddā, te tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajitvā jahanti purimāni nāmagottāni, ‘samaṇā sakyaputtiyā’ tveva [samaṇo sakyaputtiyo tveva (syā. ka.)] saṅkhaṃ gacchanti. Yampi, pahārāda, cattārome vaṇṇā – khattiyā, brāhmaṇā, vessā, suddā, te tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajitvā jahanti purimāni nāmagottāni, ‘samaṇā sakyaputtiyā’ tveva saṅkhaṃ gacchanti. Ayaṃ, pahārāda, imasmiṃ dhammavinaye catuttho acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.

“Seyyathāpi, pahārāda, yā ca loke savantiyo mahāsamuddaṃ appenti yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṃ vā pūrattaṃ vā paññāyati; evamevaṃ kho, pahārāda, bahū cepi bhikkhū anupādisesāya nibbānadhātuyā parinibbāyanti, na tena nibbānadhātuyā ūnattaṃ vā pūrattaṃ vā paññāyati. Yampi, pahārāda, bahū cepi bhikkhū anupādisesāya nibbānadhātuyā parinibbāyanti, na tena nibbānadhātuyā ūnattaṃ vā pūrattaṃ vā paññāyati. Ayaṃ, pahārāda, imasmiṃ dhammavinaye pañcamo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.

“Seyyathāpi, pahārāda, mahāsamuddo ekaraso loṇaraso; evamevaṃ kho, pahārāda, ayaṃ dhammavinayo ekaraso, vimuttiraso. Yampi pahārāda, ayaṃ dhammavinayo ekaraso, vimuttiraso; ayaṃ, pahārāda, imasmiṃ dhammavinaye chaṭṭho acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.

“Seyyathāpi, pahārāda, mahāsamuddo bahuratano anekaratano; tatrimāni ratanāni, seyyathidaṃ – muttā maṇi veḷuriyo saṅkho silā pavāḷaṃ rajataṃ jātarūpaṃ lohitako masāragallaṃ; evamevaṃ kho, pahārāda, ayaṃ dhammavinayo bahuratano anekaratano. Tatrimāni ratanāni, seyyathidaṃ – cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo. Yampi, pahārāda, ayaṃ dhammavinayo bahuratano anekaratano; tatrimāni ratanāni, seyyathidaṃ – cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo; ayaṃ, pahārāda, imasmiṃ dhammavinaye sattamo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.

“Seyyathāpi, pahārāda, mahāsamuddo mahataṃ bhūtānaṃ āvāso; tatrime bhūtā – timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā; santi mahāsamudde yojanasatikāpi attabhāvā, dviyojanasatikāpi attabhāvā, tiyojanasatikāpi attabhāvā, catuyojanasatikāpi attabhāvā, pañcayojanasatikāpi attabhāvā; evamevaṃ kho, pahārāda, ayaṃ dhammavinayo mahataṃ bhūtānaṃ āvāso; tatrime bhūtā – sotāpanno sotāpattiphalasacchikiriyāya paṭipanno, sakadāgāmī sakadāgāmiphalasacchikiriyāya paṭipanno, anāgāmī anāgāmiphalasacchikiriyāya paṭipanno, arahā arahattāya paṭipanno. Yampi, pahārāda, ayaṃ dhammavinayo mahataṃ bhūtānaṃ āvāso; tatrime bhūtā – sotāpanno sotāpattiphalasacchikiriyāya paṭipanno, sakadāgāmī sakadāgāmiphalasacchikiriyāya paṭipanno, anāgāmī anāgāmiphalasacchikiriyāya paṭipanno, arahā arahattāya paṭipanno; ayaṃ, pahārāda, imasmiṃ dhammavinaye aṭṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti. Ime kho, pahārāda, imasmiṃ dhammavinaye aṭṭha acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramantī”ti. Navamaṃ.

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十九 波呵罗阿修罗王

一 有一次，世尊住在鞞兰若那邻罗的宾洲曼陀罗树下。那时，阿修罗王波呵罗来到世尊那里。到了之后，向世尊行礼，然后站在一边。世尊对站在一边的阿修罗王波呵罗说：

“波呵罗！阿修罗们喜欢大海吗？”

“是的，大德！阿修罗们喜欢大海。”

“波呵罗！大海中有多少稀有、未曾有之法，因为看到这些法，阿修罗们才喜欢大海呢？”

“大德！大海中有八种稀有、未曾有之法，因为看到这些法，阿修罗们才喜欢大海。”

“［波呵罗！］是哪八种呢？”

二 “大德！大海逐渐向下、逐渐倾斜、逐渐深入，而不是一下子陡峭险峻。大德！大海逐渐向下、逐渐倾斜、逐渐深入，而不是一下子陡峭险峻。大德！这是大海的第一种稀有、未曾有之法，因为看到这个，阿修罗们才喜欢大海。

三 大德！再者，大海有其规律，（潮水）不会越过海岸。大德！大海有其规律，不会越过海岸。大德！这是大海的第二种稀有、未曾有之法，因为看到这个，阿修罗们才喜欢大海。

四 大德！再者，大海不容纳尸体，如果海里有尸体，会迅速将它冲到岸边、陆地上。

大德！大海不容纳尸体，如果海里有尸体，会迅速将它冲到岸边、陆地上。大德！这是大海的第三种稀有、未曾有之法，因为看到这个，阿修罗们才喜欢大海。

五 大德！再者，所有的大河，例如：恒河、亚穆纳河、阿夷罗跋提河、萨罗浮河、摩企河，它们流入大海后，就舍弃了原来的名字，统一被称为‘大海’。大德！所有的大河，例如：恒河、亚穆纳河、阿夷罗跋提河、萨罗浮河、摩企河，它们流入大海后，就舍弃了原来的名字，统一被称为‘大海’。大德！

这是大海的第四种稀有、未曾有之法，因为看到这个，阿修罗们才喜欢大海。

六 大德！再者，世间所有的河流都流入大海，天上的雨水也落入大海，但并不会因此看出大海有减少或增满。大德！世间所有的河流都流入大海，天上的雨水也落入大海，但并不会因此看出大海有减少或增满。

大德！这是大海的第五种稀有、未曾有之法，因为看到这个，阿修罗们才喜欢大海。

七 大德！再者，大海只有一种味道——咸味。大德！大海只有一种味道——咸味。大德！这是大海的第六种稀有、未曾有之法，因为看到这个，阿修罗们才喜欢大海。

八 大德！再者，大海里有许多宝物、各种各样的宝物，其中的宝物有：珍珠、摩尼宝珠、琉璃、砗磲、石英（璧玉）、珊瑚、银、金、红宝石（红玉）、玛瑙。大德！大海里有许多宝物、各种各样的宝物，其中的宝物有：珍珠、摩尼宝珠、琉璃、砗磲、石英（璧玉）、珊瑚、银、金、红宝石（红玉）、玛瑙。大德！这是大海的第七种稀有、未曾有之法，因为看到这个，阿修罗们才喜欢大海。

九 大德！再者，大海是巨大生物的住所，其中的生物有：提米鱼、提明伽罗鱼、提米罗频伽罗鱼（注：巨型海怪）、阿修罗、龙、干达婆。大海里有身长一百由旬、二百由旬、三百由旬、四百由旬、五百由旬的生物。大德！大海是巨大生物的住所，其中的生物有：提米鱼、提明伽罗鱼、提米罗频伽罗鱼、阿修罗、龙、干达婆。大海里有身长一百由旬、二百由旬、三百由旬、四百由旬、五百由旬的生物。大德！这是大海的第八种稀有、未曾有之法，因为看到这个，阿修罗们才喜欢大海。

“大德！大海有这八种稀有、未曾有之法，因为看到这些，阿修罗们才喜欢大海。”

“大德！那么比丘们喜欢这法与律吗？”

“波呵罗！比丘们喜欢这法与律。”

“大德！在这法与律中，有多少稀有、未曾有之法，因为看到这些，比丘们才喜欢这法与律呢？”

一〇 “波呵罗！在这法与律中，也有八种稀有、未曾有之法，因为看到这些，比丘们才喜欢这法与律。

是哪八种呢？

一一 波呵罗！就像大海逐渐向下、逐渐倾斜、逐渐深入，而不是一下子陡峭险峻。同样地，波呵罗！在这法与律中，也是逐步地学习、逐步地行持、逐步地证道，而不是一下子就能完全证悟。

波呵罗！在这法与律中，也是逐步地学习、逐步地行持、逐步地证道，而不是一下子就能完全证悟。

波呵罗！这是这法与律的第一种稀有、未曾有之法，因为看到这个，比丘们才喜欢这法与律。

一二 波呵罗！就像大海有其规律，（潮水）不会越过海岸。同样地，波呵罗！我为声闻弟子们制定的学处，我的声闻弟子们即使为了生命也不会违越。波呵罗！我为声闻弟子们制定的学处，

我的声闻弟子们即使为了生命也不会违越。波呵罗！这是这法与律的第二种稀有、未曾有之法，因为看到这个，比丘们才喜欢这法与律。

一三 波呵罗！就像大海不容纳尸体，如果海里有尸体，会迅速将它冲到岸边、陆地上。

同样地，波呵罗！如果有人毁坏戒律、行为邪恶、不清净、行为可疑、隐藏自己的恶行，不是沙门却自称沙门，不修梵行却自称修梵行者，内心腐败、烦恼漏泄、如同秽物，僧团就不会与他共住，会迅速集会将其驱离。即使他当时正坐在比丘僧团中间，他其实已经远离了僧团，僧团也远离了他。波呵罗！如果有人毁坏戒律、行为邪恶、不清净、行为可疑、隐藏自己的恶行，不是沙门却自称沙门，不修梵行却自称修梵行者，内心腐败、烦恼漏泄、如同秽物，僧团就不会与他共住，会迅速集会将其驱离，即使他当时坐在比丘僧团之中，他其实已经远离了僧团，僧团也远离了他。波呵罗！这是这法与律的第三种稀有、未曾有之法，因为看到这个，比丘们才喜欢这法与律。

一四 波呵罗！就像所有的大河，例如：恒河、亚穆纳河、阿夷罗跋提河、萨罗浮河、摩企河，它们流入大海后，就舍弃了原来的名字，统一被称为‘大海’。同样地，波呵罗！刹帝利、婆罗门、吠舍、首陀罗这四种种姓的人，在如来所宣说的法与律中，从家庭出家成为无家者之后，就舍弃了他们之前的种姓名字，统一被称为‘沙门释迦子’。波呵罗！刹帝利、婆罗门、吠舍、首陀罗这四种种姓的人，在如来所宣说的法与律中，从家庭出家成为无家者之后，就舍弃了他们之前的种姓名字，统一被称为‘沙门释迦子’。波呵罗！这是这法与律的第四种稀有、未曾有之法，因为看到这个，比丘们才喜欢这法与律。

一五 波呵罗！就像世间所有的河流都流入大海，天上的雨水也落入大海，但并不会因此看出大海有减少或增满。同样地，波呵罗！即使有许多比丘证入无余涅槃界而般涅槃，也不会因此看出涅槃界有减少或增满。波呵罗！即使有许多比丘证入无余涅槃界而般涅槃，也不会因此看出涅槃界有减少或增满。波呵罗！这是这法与律的第五种稀有、未曾有之法，因为看到这个，比丘们才喜欢这法与律。

一六 波呵罗！就像大海只有一种味道——咸味。同样地，波呵罗！这法与律只有一种味道——解脱味。波呵罗！这法与律只有一种味道——解脱味。波呵罗！这是这法与律的第六种稀有、未曾有之法，因为看到这个，比丘们才喜欢这法与律。

一七 波呵罗！就像大海里有许多宝物、各种各样的宝物，其中的宝物有：珍珠、摩尼宝珠、琉璃、砗磲、石英（璧玉）、珊瑚、银、金、红宝石（红玉）、玛瑙。同样地，波呵罗！这法与律中，也有许多宝物、各种各样的宝物，其中的宝物是：四念住、四正勤、四神足、五根、五力、七觉支、八圣道。波呵罗！这法与律中，也有许多宝物、各种各样的宝物，其中的宝物是：四念住、四正勤、四神足、五根、五力、七觉支、八圣道。波呵罗！这是这法与律的第七种稀有、未曾有之法，因为看到这个，比丘们才喜欢这法与律。

一八 波呵罗！就像大海是巨大生物的住所，其中的生物有：提米鱼、提明伽罗鱼、提米罗频伽罗鱼、阿修罗、龙、干达婆。大海里有身长一百由旬、二百由旬、三百由旬、四百由旬、五百由旬的生物。同样地，波呵罗！这法与律也是伟大人物的住所，其中的伟大人物是：预流者、为了证悟预流果而修行者；一来者、为了证悟一来果而修行者；不还者、为了证悟不还果而修行者；阿罗汉、为了证悟阿罗汉果而修行者。波呵罗！这法与律也是伟大人物的住所，其中的伟大人物是：预流者、为了证悟预流果而修行者；一来者、为了证悟一来果而修行者；不还者、为了证悟不还果而修行者；阿罗汉、为了证悟阿罗汉果而修行者。波呵罗！这是这法与律的第八种稀有、未曾有之法，因为看到这个，比丘们才喜欢这法与律。

波呵罗！这法与律有这八种稀有、未曾有之法，因为看到这些，比丘们才喜欢这法与律。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 8.1-50)/1.2 Mahāvagga 大品 (AN 8.11-20)”

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【经名】 1.2.10 Uposathasutta 布萨日 (AN 8.20)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Uposathasuttaṃ

20. [cūḷava. 383; udā. 45; kathā. 346] Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Tena kho pana samayena bhagavā tadahuposathe bhikkhusaṅghaparivuto nisinno hoti. Atha kho āyasmā ānando abhikkantāya rattiyā, nikkhante paṭhame yāme, uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – “abhikkantā, bhante, ratti, nikkhanto paṭhamo yāmo, ciranisinno bhikkhusaṅgho. Uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkhan”ti.

Evaṃ vutte bhagavā tuṇhī ahosi. Dutiyampi kho āyasmā ānando abhikkantāya rattiyā, nikkhante majjhime yāme, uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – “abhikkantā, bhante, ratti, nikkhanto majjhimo yāmo, ciranisinno bhikkhusaṅgho. Uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkhan”ti. Dutiyampi kho bhagavā tuṇhī ahosi. Tatiyampi kho āyasmā ānando abhikkantāya rattiyā, nikkhante pacchime yāme, uddhaste aruṇe, nandimukhiyā rattiyā uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – “abhikkantā, bhante, ratti, nikkhanto pacchimo yāmo, uddhastaṃ aruṇaṃ, nandimukhī ratti; ciranisinno bhikkhusaṅgho. Uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkhan”ti. “Aparisuddhā, ānanda, parisā”ti.

Atha kho āyasmato mahāmoggallānassa etadahosi – “kaṃ nu kho bhagavā puggalaṃ sandhāya evamāha – ‘aparisuddhā, ānanda, parisā’”ti? Atha kho āyasmā mahāmoggallāno sabbāvantaṃ bhikkhusaṅghaṃ cetasā ceto paricca manasākāsi. Addasā kho āyasmā mahāmoggallāno taṃ puggalaṃ dussīlaṃ pāpadhammaṃ asuciṃ saṅkassarasamācāraṃ paṭicchannakammantaṃ assamaṇaṃ samaṇapaṭiññaṃ abrahmacāriṃ brahmacāripaṭiññaṃ antopūtiṃ avassutaṃ kasambujātaṃ majjhe bhikkhusaṅghassa nisinnaṃ; disvāna uṭṭhāyāsanā yena so puggalo tenupasaṅkami; upasaṅkamitvā taṃ puggalaṃ etadavoca – “uṭṭhehāvuso, diṭṭhosi bhagavatā. Natthi te bhikkhūhi saddhiṃ saṃvāso”ti.

Evaṃ vutte so puggalo tuṇhī ahosi. Dutiyampi kho āyasmā mahāmoggallāno taṃ puggalaṃ etadavoca – “uṭṭhehāvuso, diṭṭhosi bhagavatā. Natthi te bhikkhūhi saddhiṃ saṃvāso”ti. Dutiyampi kho so puggalo tuṇhī ahosi. Tatiyampi kho āyasmā mahāmoggallāno taṃ puggalaṃ etadavoca – “uṭṭhehāvuso, diṭṭhosi bhagavatā. Natthi te bhikkhūhi saddhiṃ saṃvāso”ti. Tatiyampi kho so puggalo tuṇhī ahosi.

Atha kho āyasmā mahāmoggallāno taṃ puggalaṃ bāhāyaṃ gahetvā bahidvārakoṭṭhakā nikkhāmetvā sūcighaṭikaṃ datvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca – “nikkhāmito so, bhante, puggalo mayā. Parisuddhā parisā. Uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkhan”ti. “Acchariyaṃ, moggallāna, abbhutaṃ, moggallāna! Yāva bāhā gahaṇāpi nāma so moghapuriso āgamissatī”ti!

Atha kho bhagavā bhikkhū āmantesi – “tumheva dāni, bhikkhave, uposathaṃ kareyyātha, pātimokkhaṃ uddiseyyātha. Na dānāhaṃ, bhikkhave, ajjatagge uposathaṃ karissāmi, pātimokkhaṃ uddisissāmi. Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ tathāgato aparisuddhāya parisāya pātimokkhaṃ uddiseyya”.

“Aṭṭhime, bhikkhave, mahāsamudde acchariyā abbhutā dhammā, ye disvā disvā asurā mahāsamudde abhiramanti. Katame aṭṭha? Mahāsamuddo, bhikkhave, anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto. Yampi, bhikkhave, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto; ayaṃ, bhikkhave, mahāsamudde paṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti…pe… (yathā purime tathā vitthāretabbo).

“Puna caparaṃ, bhikkhave, mahāsamuddo mahataṃ bhūtānaṃ āvāso. Tatrime bhūtā – timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā. Vasanti mahāsamudde yojanasatikāpi attabhāvā…pe… pañcayojanasatikāpi attabhāvā. Yampi, bhikkhave, mahāsamuddo mahataṃ bhūtānaṃ āvāso; tatrime bhūtā – timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā; vasanti mahāsamudde yojanasatikāpi attabhāvā…pe… pañcayojanasatikāpi attabhāvā; ayaṃ, bhikkhave, mahāsamudde aṭṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti. Ime kho, bhikkhave, mahāsamudde aṭṭha acchariyā abbhutā dhammā, yaṃ disvā disvā asurā mahāsamudde abhiramanti.

“Evamevaṃ kho, bhikkhave, aṭṭha imasmiṃ dhammavinaye acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti. Katame aṭṭha? Seyyathāpi, bhikkhave, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto; evamevaṃ kho, bhikkhave, imasmiṃ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā, na āyatakeneva aññāpaṭivedho. Yampi, bhikkhave, imasmiṃ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā, na āyatakeneva aññāpaṭivedho; ayaṃ, bhikkhave, imasmiṃ dhammavinaye paṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti…pe… seyyathāpi, bhikkhave, mahāsamuddo mahataṃ bhūtānaṃ āvāso; tatrime bhūtā – timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā, vasanti mahāsamudde yojanasatikāpi attabhāvā…pe… pañcayojanasatikāpi attabhāvā; evamevaṃ kho, bhikkhave, ayaṃ dhammavinayo mahataṃ bhūtānaṃ āvāso. Tatrime bhūtā – sotāpanno sotāpattiphalasacchikiriyāya paṭipanno…pe… arahā arahattāya paṭipanno. Yampi, bhikkhave, ayaṃ dhammavinayo mahataṃ bhūtānaṃ āvāso; tatrime bhūtā – sotāpanno sotāpattiphalasacchikiriyāya paṭipanno…pe… arahā arahattāya paṭipanno; ayaṃ, bhikkhave, imasmiṃ dhammavinaye aṭṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti. Ime kho, bhikkhave, imasmiṃ dhammavinaye aṭṭha acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramantī”ti. Dasamaṃ.

Mahāvaggo dutiyo.

Tassuddānaṃ –

Verañjo sīho ājaññaṃ, khaḷuṅkena malāni ca;

Dūteyyaṃ dve ca bandhanā, pahārādo uposathoti.

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二十 布萨日

一 我是这样听说的。有一次，世尊住在舍卫城的东园鹿母殿。那时，正值布萨日，世尊被比丘僧团围绕而坐。当时，具寿阿难在初夜过后，从座位起身，整理好上衣，偏袒右肩，走到世尊那里，双手合十，对世尊说：

“大德！初夜已经过去，比丘僧团已经坐了很久了。大德世尊，请为比丘们诵说波罗提木叉吧。”

这样说了之后，世尊沉默不语。

二 具寿阿难在中夜过后，再次从座位起身，整理好上衣，偏袒右肩，走到世尊那里，双手合十，对世尊说：

“大德！中夜已经过去，比丘僧团已经坐了很久了。大德世尊，请为比丘们诵说波罗提木叉吧。”

这样说了之后，世尊第二次沉默不语。

三 具寿阿难在后夜过后，黎明升起、天色破晓之时，第三次从座位起身，整理好上衣，偏袒右肩，走到世尊那里，双手合十，对世尊说：

“大德世尊！后夜已经过去，黎明已经升起，天色破晓了；比丘僧团已经坐了很久了。大德世尊，请为比丘们诵说波罗提木叉吧。”

“阿难！此集会不清净。”

四 这时，具寿摩诃目犍连心想：

“世尊是针对哪个人说‘阿难！此集会不清净’的呢？”

于是，具寿摩诃目犍连以自己的心审察整个比丘僧团的心意。具寿摩诃目犍连看见那个人——毁坏戒律、行为邪恶、不清净、行为可疑、隐藏自己的恶行，不是沙门却自称沙门，不修梵行却自称修梵行者，内心腐败、烦恼漏泄、如同秽物——正坐在比丘僧团中间。看到他后，（摩诃目犍连）从座位起身，走到那个人那里，对他说：

“起来，道友！你已经被世尊看见了。你不能再和比丘们共住了。”

这样说了之后，那个人沉默不语。

具寿摩诃目犍连第二次对那个人说：

“起来，道友！你已经被世尊看见了。你不能再和比丘们共住了。”

那个人第二次沉默不语。

具寿摩诃目犍连第三次对那个人说：

“起来，道友！你已经被世尊看见了。你不能再和比丘们共住了。”

那个人第三次沉默不语。

五 这时，具寿摩诃目犍连抓住那个人的手臂，将他带到门外，插上门闩，然后回到世尊那里。

到了之后，对世尊说：

“大德！我已经将那个人驱逐出去了。集会已经清净。大德世尊，请为比丘们诵说波罗提木叉吧。”

“真是稀有啊，目犍连！真是未曾有啊，目犍连！那个愚人竟然要等到被抓住手臂（才肯离开）！”

这时，世尊对比丘们说：

六 “诸比丘！从今以后，你们自己举行布萨，自己诵说波罗提木叉。诸比丘！我从今天起，［不再举行布萨，］不再诵说波罗提木叉。诸比丘！如来在不清净的集会中诵说波罗提木叉，这是不可能的，无此道理。

七 诸比丘！大海中有八种稀有、未曾有之法，因为看到这些，阿修罗们才喜欢大海。是哪八种呢？

诸比丘！大海逐渐向下、逐渐倾斜、逐渐深入，而不是一下子陡峭险峻。诸比丘！大海逐渐向下、逐渐倾斜、逐渐深入，而不是一下子陡峭险峻。诸比丘！这是大海的第一种稀有、未曾有之法，因为看到这个，阿修罗们才喜欢大海。

［诸比丘！再者，大海有其规律，（潮水）不会越过海岸。诸比丘！大海有其规律，不会越过海岸。诸比丘！这是大海的第二种稀有、未曾有之法，因为看到这个，阿修罗们才喜欢大海。

诸比丘！再者，大海不容纳尸体，如果海里有尸体，会迅速将它冲到岸边、陆地上。诸比丘！大海不容纳尸体，如果海里有尸体，会迅速将它冲到岸边、陆地上。诸比丘！这是大海的第三种稀有、未曾有之法，因为看到这个，阿修罗们才喜欢大海。

诸比丘！再者，所有的大河，例如：恒河、亚穆纳河、阿夷罗跋提河、萨罗浮河、摩企河，它们流入大海后，就舍弃了原来的名字，统一被称为‘大海’。诸比丘！所有的大河，例如：恒河、亚穆纳河、阿夷罗跋提河、萨罗浮河、摩企河，它们流入大海后，就舍弃了原来的名字，统一被称为‘大海’。诸比丘！这是大海的第四种稀有、未曾有之法，因为看到这个，阿修罗们才喜欢大海。

诸比丘！再者，世间所有的河流都流入大海，天上的雨水也落入大海，但并不会因此看出大海有减少或增满。诸比丘！世间所有的河流都流入大海，天上的雨水也落入大海，但并不会因此看出大海有减少或增满。诸比丘！这是大海的第五种稀有、未曾有之法，因为看到这个，阿修罗们才喜欢大海。

诸比丘！再者，大海只有一种味道——咸味。诸比丘！大海只有一种味道——咸味。诸比丘！这是大海的第六种稀有、未曾有之法，因为看到这个，阿修罗们才喜欢大海。

诸比丘！再者，大海里有许多宝物、各种各样的宝物，其中的宝物有：珍珠、摩尼宝珠、琉璃、砗磲、石英（璧玉）、珊瑚、银、金、红宝石（红玉）、玛瑙。诸比丘！大海里有许多宝物、各种各样的宝物，其中的宝物有：珍珠、摩尼宝珠、琉璃、砗磲、石英（璧玉）、珊瑚、银、金、红宝石（红玉）、玛瑙。诸比丘！这是大海的第七种稀有、未曾有之法，因为看到这个，阿修罗们才喜欢大海。］

诸比丘！再者，大海是巨大生物的住所，其中的生物有：提米鱼、提明伽罗鱼、提米罗频伽罗鱼、阿修罗、龙、干达婆，大海里［的生物］有身长一百由旬、［二百由旬、三百由旬、四百由旬、］五百由旬。诸比丘！大海是巨大生物的住所，其中的生物有：提米鱼、提明伽罗鱼、提米罗频伽罗鱼、阿修罗、龙、干达婆，大海里［的生物］有身长一百由旬、［二百由旬、三百由旬、四百由旬、］五百由旬，诸比丘！这是大海的第八种稀有、未曾有之法，因为看到这个，阿修罗们才喜欢大海。

诸比丘！大海有这八种稀有、未曾有之法，因为看到这些，阿修罗们才喜欢大海。

八 诸比丘！同样地，在这法与律中，也有八种稀有、未曾有之法，因为看到这些，比丘们才喜欢这法与律。

诸比丘！就像大海逐渐向下、逐渐倾斜、逐渐深入，而不是一下子陡峭险峻。同样地，诸比丘！在这法与律中，也是逐步地学习、逐步地行持、逐步地证道，而不是一下子就能完全证悟。诸比丘！在这法与律中，也是逐步地学习、逐步地行持、逐步地证道，而不是一下子就能完全证悟。诸比丘！这是这法与律的第一种稀有、未曾有之法，因为看到这个，比丘们才喜欢这法与律。

［诸比丘！就像大海有其规律，（潮水）不会越过海岸。同样地，诸比丘！我为声闻弟子们制定的学处，我的声闻弟子们即使为了生命也不会违越。诸比丘！我为声闻弟子们制定的学处，我的声闻弟子们即使为了生命也不会违越。诸比丘！这是这法与律的第二种稀有、未曾有之法，因为看到这个，比丘们才喜欢这法与律。

诸比丘！就像大海不容纳尸体，如果海里有尸体，会迅速将它冲到岸边、陆地上。同样地，诸比丘！如果有人毁坏戒律、行为邪恶、不清净、行为可疑、隐藏自己的恶行，不是沙门却自称沙门，不修梵行却自称修梵行者，内心腐败、烦恼漏泄、如同秽物，僧团就不会与他共住，会迅速集会将其驱离。即使他当时正坐在比丘僧团中间，他其实已经远离了僧团，僧团也远离了他。诸比丘！如果有人毁坏戒律、行为邪恶、不清净、行为可疑、隐藏自己的恶行，不是沙门却自称沙门，不修梵行却自称修梵行者，内心腐败、烦恼漏泄、如同秽物，僧团就不会与他共住，会迅速集会将其驱离，若彼即使坐于诸比丘之中，彼亦与僧伽远离或僧伽亦与彼远离。这是这法与律的第三种稀有、未曾有之法，因为看到这个，比丘们才喜欢这法与律。

诸比丘！就像所有的大河，例如：恒河、亚穆纳河、阿夷罗跋提河、萨罗浮河、摩企河，它们流入大海后，就舍弃了原来的名字，统一被称为‘大海’。同样地，诸比丘！刹帝利、婆罗门、吠舍、首陀罗这四种种姓的人，在如来所宣说的法与律中，从家庭出家成为无家者之后，就舍弃了他们之前的种姓名字，统一被称为‘沙门释迦子’。诸比丘！刹帝利、婆罗门、吠舍、首陀罗这四种种姓的人，在如来所宣说的法与律中，从家庭出家成为无家者之后，就舍弃了他们之前的种姓名字，统一被称为‘沙门释迦子’。诸比丘！这是这法与律的第四种稀有、未曾有之法，因为看到这个，比丘们才喜欢这法与律。

诸比丘！就像世间所有的河流都流入大海，天上的雨水也落入大海，但并不会因此看出大海有减少或增满。同样地，诸比丘！即使有许多比丘证入无余涅槃界而般涅槃，也不会因此看出涅槃界有减少或增满。诸比丘！即使有许多比丘证入无余涅槃界而般涅槃，也不会因此看出涅槃界有减少或增满。诸比丘！此为此法与律，第五之希有、未曾有法，见此而诸比丘乐此法、律。

诸比丘！就像大海只有一种味道——咸味。同样地，诸比丘！这法与律只有一种味道——解脱味。诸比丘！这法与律只有一种味道——解脱味。诸比丘！这是这法与律的第六种稀有、未曾有之法，因为看到这个，比丘们才喜欢这法与律。

诸比丘！就像大海里有许多宝物、各种各样的宝物，其中的宝物有：珍珠、摩尼宝珠、琉璃、砗磲、石英（璧玉）、珊瑚、银、金、红宝石（红玉）、玛瑙。同样地，诸比丘！在这法与律中，也有许多宝物、各种各样的宝物，其中的宝物是：四念住、四正勤、四神足、五根、五力、七觉支、八圣道。诸比丘！在这法与律中，也有许多宝物、各种各样的宝物，其中的宝物是：四念住、四正勤、四神足、五根、五力、七觉支、八圣道。诸比丘！这是这法与律的第七种稀有、未曾有之法，因为看到这个，比丘们才喜欢这法与律］。

诸比丘！就像大海是巨大生物的住所，其中的生物有：提米鱼、提明伽罗鱼、提米罗频伽罗鱼、阿修罗、龙、干达婆。大海里［的生物］有身长一百由旬、［二百由旬、三百由旬、四百由旬、］五百由旬。同样地，诸比丘！这法与律也是伟大人物的住所，其中的伟大人物是：预流者、为了证悟预流果而修行者；一来者、为了证悟一来果而修行者；［不还者、为了证悟不还果而修行者］；阿罗汉、为了证悟阿罗汉果而修行者。诸比丘！这法与律也是伟大人物的住所，其中的伟大人物是：预流者、为了证悟预流果而修行者；［一来者、为了证悟一来果而修行者；不还者、为了证悟不还果而修行者］；阿罗汉、为了证悟阿罗汉果而修行者。诸比丘！这是这法与律的第八种稀有、未曾有之法，因为看到这个，比丘们才喜欢这法与律。

诸比丘！在这法与律中，有这八种稀有、未曾有之法，因为看到这些，比丘们才喜欢这法与律。”

第二 大品［终］

摄颂：

（一）鞞兰若、（二）狮子、（三）良马、（四）未调马、（五）垢秽、（六）使命、

（七、八）二种系缚、（九）波呵罗、（十）布萨。

☸.....................................................................

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 8.1-50)/1.3 Gahapativagga 居士品 (AN 8.21-30)”

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【经名】 1.3.1 Paṭhamauggasutta 郁伽居士之一 (AN 8.21)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Gahapativaggo

1. Paṭhamauggasuttaṃ

21. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Tatra kho bhagavā bhikkhū āmantesi “aṭṭhahi, bhikkhave, acchariyehi abbhutehi dhammehi [abbhutadhammehi (syā. ka.)] samannāgataṃ uggaṃ gahapatiṃ vesālikaṃ dhārethā”ti. Idamavoca bhagavā. Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.

Atha kho aññataro bhikkhu pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena uggassa gahapatino vesālikassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho uggo gahapati vesāliko yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho uggaṃ gahapatiṃ vesālikaṃ so bhikkhu etadavoca –

“Aṭṭhahi kho tvaṃ, gahapati, acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato. Katame te, gahapati, aṭṭha acchariyā abbhutā dhammā, yehi tvaṃ samannāgato bhagavatā byākato”ti? “Na kho ahaṃ, bhante, jānāmi – katamehi aṭṭhahi acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākatoti. Api ca, bhante, ye me aṭṭha acchariyā abbhutā dhammā saṃvijjanti, taṃ suṇohi, sādhukaṃ manasi karohi; bhāsissāmī”ti. “Evaṃ, gahapatī”ti kho so bhikkhu uggassa gahapatino vesālikassa paccassosi. Uggo gahapati vesāliko etadavoca – “yadāhaṃ, bhante, bhagavantaṃ paṭhamaṃ dūratova addasaṃ; saha dassaneneva me, bhante, bhagavato cittaṃ pasīdi. Ayaṃ kho me, bhante, paṭhamo acchariyo abbhuto dhammo saṃvijjati”.

“So kho ahaṃ, bhante, pasannacitto bhagavantaṃ payirupāsiṃ. Tassa me bhagavā anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ; kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, nekkhamme ānisaṃsaṃ pakāsesi. Yadā maṃ bhagavā aññāsi kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā taṃ pakāsesi – dukkhaṃ, samudayaṃ, nirodhaṃ, maggaṃ. Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya; evamevaṃ kho me tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamman’ti. So kho ahaṃ, bhante, diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane tattheva buddhañca dhammañca saṅghañca saraṇaṃ agamāsiṃ, brahmacariyapañcamāni ca sikkhāpadāni samādiyiṃ. Ayaṃ kho me, bhante, dutiyo acchariyo abbhuto dhammo saṃvijjati.

“Tassa mayhaṃ, bhante, catasso komāriyo pajāpatiyo ahesuṃ. Atha khvāhaṃ, bhante, yena tā pajāpatiyo tenupasaṅkamiṃ; upasaṅkamitvā tā pajāpatiyo etadavacaṃ – ‘mayā kho, bhaginiyo, brahmacariyapañcamāni sikkhāpadāni samādinnāni [samādiṇṇāni (sī. ka.)]. Yā icchati sā idheva bhoge ca bhuñjatu puññāni ca karotu, sakāni vā ñātikulāni gacchatu. Hoti vā pana purisādhippāyo, kassa vo dammī’ti? Evaṃ vutte sā, bhante, jeṭṭhā pajāpati maṃ etadavoca – ‘itthannāmassa maṃ, ayyaputta, purisassa dehī’ti. Atha kho ahaṃ, bhante, taṃ purisaṃ pakkosāpetvā vāmena hatthena pajāpatiṃ gahetvā dakkhiṇena hatthena bhiṅgāraṃ gahetvā tassa purisassa oṇojesiṃ. Komāriṃ kho panāhaṃ, bhante, dāraṃ pariccajanto nābhijānāmi cittassa aññathattaṃ. Ayaṃ kho me, bhante, tatiyo acchariyo abbhuto dhammo saṃvijjati.

“Saṃvijjanti kho pana me, bhante, kule bhogā. Te ca kho appaṭivibhattā sīlavantehi kalyāṇadhammehi. Ayaṃ kho me, bhante, catuttho acchariyo abbhuto dhammo saṃvijjati.

“Yaṃ kho panāhaṃ, bhante, bhikkhuṃ payirupāsāmi; sakkaccaṃyeva payirupāsāmi, no asakkaccaṃ. Ayaṃ kho me, bhante, pañcamo acchariyo abbhuto dhammo saṃvijjati.

“So ce, bhante, me āyasmā dhammaṃ deseti; sakkaccaṃyeva suṇomi, no asakkaccaṃ. No ce me so āyasmā dhammaṃ deseti, ahamassa dhammaṃ desemi. Ayaṃ kho me, bhante chaṭṭho acchariyo abbhuto dhammo saṃvijjati.

“Anacchariyaṃ kho pana maṃ, bhante, devatā upasaṅkamitvā ārocenti – ‘svākkhāto, gahapati, bhagavatā dhammo’ti. Evaṃ vutte ahaṃ, bhante, tā devatā evaṃ vadāmi – ‘vadeyyātha vā evaṃ kho tumhe devatā no vā vadeyyātha, atha kho svākkhāto bhagavatā dhammo’ti. Na kho panāhaṃ, bhante, abhijānāmi tatonidānaṃ cittassa unnatiṃ [uṇṇatiṃ (ka.) dha. sa. 1121; vibha. 843, 845 passitabbaṃ] – ‘maṃ vā devatā upasaṅkamanti, ahaṃ vā devatāhi saddhiṃ sallapāmī’ti. Ayaṃ kho me, bhante, sattamo acchariyo abbhuto dhammo saṃvijjati.

“Yānimāni, bhante, bhagavatā desitāni pañcorambhāgiyāni saṃyojanāni, nāhaṃ tesaṃ kiñci attani appahīnaṃ samanupassāmi. Ayaṃ kho me, bhante, aṭṭhamo acchariyo abbhuto dhammo saṃvijjati. Ime kho me, bhante, aṭṭha acchariyā abbhutā dhammā saṃvijjanti. Na ca kho ahaṃ jānāmi – katamehi cāhaṃ [katamehipahaṃ (sī.), katamehipāhaṃ (pī. ka.)] aṭṭhahi acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato”ti.

Atha kho so bhikkhu uggassa gahapatino vesālikassa nivesane piṇḍapātaṃ gahetvā uṭṭhāyāsanā pakkāmi. Atha kho so bhikkhu pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu yāvatako ahosi uggena gahapatinā vesālikena saddhiṃ kathāsallāpo, taṃ sabbaṃ bhagavato ārocesi.

“Sādhu sādhu, bhikkhu! Yathā taṃ uggo gahapati vesāliko sammā byākaramāno byākareyya, imeheva kho, bhikkhu, aṭṭhahi acchariyehi abbhutehi dhammehi samannāgato uggo gahapati vesāliko mayā byākato. Imehi ca pana, bhikkhu, aṭṭhahi acchariyehi abbhutehi dhammehi samannāgataṃ uggaṃ gahapatiṃ vesālikaṃ dhārehī”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第三 居士品

二十一 郁伽居士之一

一 那时，世尊住在毗舍离城大林的重阁讲堂。在那里，世尊告诉各位比丘说：

“各位比丘！”

“大德！”

那些比丘回答世尊。世尊说：

二 “各位比丘！你们要铭记：毗舍离的郁伽居士具足了八种稀有、未曾有之法。”

世尊这样说。这样说完后，善逝就从座位上站起来，进入精舍。

三 那时，有一位比丘，在清晨时，穿上下衣，拿着钵和衣，前往毗舍离郁伽居士的家。到达后，坐在准备好的座位上。

这时，毗舍离的郁伽居士来到那位比丘那里，来之后，礼敬那位比丘，坐在一边。坐在一边的时候，那位比丘对毗舍离的郁伽居士说：

四 “居士！你成就了世尊所说的八种稀有、未曾有之法。居士！你成就的世尊所说的这八种稀有、未曾有之法，是哪些呢？”

“大德！我不知道世尊说我成就了哪些八种稀有、未曾有之法。大德！不过，在我身上确实有八种稀有、未曾有之法，请仔细听，好好记在心里！我这就说。”

“好的，居士！”

那位比丘回答毗舍离的郁伽居士。毗舍离的郁伽居士说：

五 “大德！当我第一次拜见世尊时，大德！即使在远处，刚一看见世尊，我的心就立刻清净了。大德！这就是我的第一种稀有、未曾有之法。

大德！我怀着清净的心礼敬世尊，世尊为我按顺序解说，即：解说布施论、持戒论、升天论；解说各种欲望的过患、危害和染污，以及出离的功德。

六 当世尊了知我的心变得适宜、柔软、无障碍、高昂、清净时，世尊就为我解说诸佛最核心的教法，也就是：苦、集、灭、道。就像洁净无污点的布能很好地接受染色一样，同样地，我就在那个座位上生起了离尘离垢的法眼，领悟到：‘凡是会集起的法，都必然会灭去。’大德！我已见法、得法、知法、深入于法，超越了疑惑，断除了犹豫，获得无畏，在佛陀的教导中不再依赖他人，当即皈依了佛、法、僧，并受持了以梵行为第五戒的五戒。大德！这就是我的第二种稀有、未曾有之法。

七 大德！那时，我有四位年轻的夫人。大德！那时，我去到那些夫人那里，到了之后，对那些夫人说：‘姐妹们！我已经受持了以梵行为第五戒的五戒。你们如果愿意，可以在这里享用财富，或者积累自己的福德，或者回到各自的娘家去。如果想改嫁，我可以把你们嫁给谁呢？’大德！这样说的时候，那位年长的夫人对我说：‘尊者！请把我嫁给某某人吧！’大德！那时，我就叫来那个人，左手牵着夫人，右手拿着金水瓶，将她嫁给了那个人。大德！而且，我舍弃年轻的夫人时，心里没有感觉到丝毫的改变。大德！这就是我的第三种稀有、未曾有之法。

八 大德！再者，我家的财富，和持戒者、行善法者，不分彼此地共同享用。大德！这就是我的第四种稀有、未曾有之法。

九 大德！再者，我侍奉比丘时，都是恭敬地侍奉，不是不恭敬。大德！这就是我的第五种稀有、未曾有之法。

一〇 大德！如果尊者为我说法，我就恭敬地听，不是不恭敬；如果尊者不为我说法，那么我就为他说法。大德！这就是我的第六种稀有、未曾有之法。

一一 大德！再者，有不少天神来到我这里告诉我，说：‘居士！世尊所说的法是善妙的。’他们这样说了之后，大德！我就对那些天神说：‘天神们！不管你们说不说，世尊所说的法确实是善妙的。’大德！然而，我心里并不会因此而傲慢，想着：‘天神们来我这里，我和天神们一起谈论。’大德！这就是我的第七种稀有、未曾有之法。

一二 大德！再者，世尊所说的五种下分结，我看不到自己有任何一分尚未断除。大德！这就是我的第八种稀有、未曾有之法。大德！像这样，我有这八种稀有、未曾有之法，但是，我不知道世尊说我成就的是哪些八种稀有、未曾有之法。”

一三 那时，那位比丘在毗舍离郁伽居士家接受了食物布施后，从座位上起来离开了。那位比丘用完餐，从接受布施的地方回来后，去到世尊那里。到了之后，礼敬世尊，坐在一边。坐在一边的那位比丘，把和毗舍离郁伽居士相互谈论的全部内容，都报告给了世尊。

一四 “很好，很好！比丘！毗舍离的郁伽居士确实如你所说的那样。比丘！毗舍离的郁伽居士正是我所说具足了这八种稀有、未曾有之法的人。比丘！你要铭记毗舍离的郁伽居士具足了这八种稀有、未曾有之法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 8.1-50)/1.3 Gahapativagga 居士品 (AN 8.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.2 Dutiyauggasutta 郁伽居士之二 (AN 8.22)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyauggasuttaṃ

22. Ekaṃ samayaṃ bhagavā vajjīsu viharati hatthigāme. Tatra kho bhagavā bhikkhū āmantesi – “aṭṭhahi, bhikkhave, acchariyehi abbhutehi dhammehi samannāgataṃ uggaṃ gahapatiṃ hatthigāmakaṃ dhārethā”ti. Idamavoca bhagavā. Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.

Atha kho aññataro bhikkhu pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena uggassa gahapatino hatthigāmakassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho uggo gahapati hatthigāmako yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho uggaṃ gahapatiṃ hatthigāmakaṃ so bhikkhu etadavoca – “aṭṭhahi kho tvaṃ, gahapati, acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato. Katame te, gahapati, aṭṭha acchariyā abbhutā dhammā, yehi tvaṃ samannāgato bhagavatā byākato”ti?

“Na kho ahaṃ, bhante, jānāmi – katamehi aṭṭhahi acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākatoti. Api ca, bhante, ye me aṭṭha acchariyā abbhutā dhammā saṃvijjanti, taṃ suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti. “Evaṃ, gahapatī”ti kho so bhikkhu uggassa gahapatino hatthigāmakassa paccassosi. Uggo gahapati hatthigāmako etadavoca – “yadāhaṃ, bhante, nāgavane paricaranto bhagavantaṃ paṭhamaṃ dūratova addasaṃ; saha dassaneneva me, bhante, bhagavato cittaṃ pasīdi, surāmado ca pahīyi. Ayaṃ kho me, bhante, paṭhamo acchariyo abbhuto dhammo saṃvijjati.

“So kho ahaṃ, bhante, pasannacitto bhagavantaṃ payirupāsiṃ. Tassa me bhagavā anupubbiṃ kathaṃ kathesi, seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ; kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, nekkhamme ānisaṃsaṃ pakāsesi. Yadā maṃ bhagavā aññāsi kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā taṃ pakāsesi – dukkhaṃ, samudayaṃ, nirodhaṃ, maggaṃ. Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya; evamevaṃ kho me tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamman’ti. So kho ahaṃ, bhante, diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthusāsane tattheva buddhañca dhammañca saṅghañca saraṇaṃ agamāsiṃ, brahmacariyapañcamāni ca sikkhāpadāni samādiyiṃ. Ayaṃ kho me, bhante, dutiyo acchariyo abbhuto dhammo saṃvijjati.

“Tassa mayhaṃ, bhante, catasso komāriyo pajāpatiyo ahesuṃ. Atha khvāhaṃ, bhante, yena tā pajāpatiyo tenupasaṅkamiṃ; upasaṅkamitvā tā pajāpatiyo etadavacaṃ – ‘mayā kho, bhaginiyo, brahmacariyapañcamāni sikkhāpadāni samādinnāni. Yā icchati sā idheva bhoge ca bhuñjatu puññāni ca karotu, sakāni vā ñātikulāni gacchatu. Hoti vā pana purisādhippāyo, kassa vo dammī’ti? Evaṃ vutte sā, bhante, jeṭṭhā pajāpati maṃ etadavoca – ‘itthannāmassa maṃ, ayyaputta, purisassa dehī’ti. Atha kho ahaṃ, bhante, taṃ purisaṃ pakkosāpetvā vāmena hatthena pajāpatiṃ gahetvā dakkhiṇena hatthena bhiṅgāraṃ gahetvā tassa purisassa oṇojesiṃ. Komāriṃ kho panāhaṃ, bhante, dāraṃ pariccajanto nābhijānāmi cittassa aññathattaṃ. Ayaṃ kho me, bhante, tatiyo acchariyo abbhuto dhammo saṃvijjati.

“Saṃvijjanti kho pana me, bhante, kule bhogā. Te ca kho appaṭivibhattā sīlavantehi kalyāṇadhammehi. Ayaṃ kho me, bhante, catuttho acchariyo abbhuto dhammo saṃvijjati.

“Yaṃ kho panāhaṃ, bhante, bhikkhuṃ payirupāsāmi; sakkaccaṃyeva payirupāsāmi, no asakkaccaṃ. So ce me āyasmā dhammaṃ deseti; sakkaccaṃyeva suṇomi, no asakkaccaṃ. No ce me so āyasmā dhammaṃ deseti, ahamassa dhammaṃ desemi. Ayaṃ kho me, bhante, pañcamo acchariyo abbhuto dhammo saṃvijjati.

“Anacchariyaṃ kho pana, bhante, saṅghe nimantite devatā upasaṅkamitvā ārocenti – ‘asuko, gahapati, bhikkhu ubhatobhāgavimutto asuko paññāvimutto asuko kāyasakkhī asuko diṭṭhippatto [diṭṭhappatto (ka.)] asuko saddhāvimutto asuko dhammānusārī asuko saddhānusārī asuko sīlavā kalyāṇadhammo asuko dussīlo pāpadhammo’ti. Saṅghaṃ kho panāhaṃ, bhante, parivisanto nābhijānāmi evaṃ cittaṃ uppādento – ‘imassa vā thokaṃ demi imassa vā bahukan’ti. Atha khvāhaṃ, bhante, samacittova demi. Ayaṃ kho me, bhante, chaṭṭho acchariyo abbhuto dhammo saṃvijjati.

“Anacchariyaṃ kho pana maṃ, bhante, devatā upasaṅkamitvā ārocenti – ‘svākkhāto, gahapati, bhagavatā dhammo’ti. Evaṃ vutte ahaṃ, bhante, tā devatā evaṃ vademi – ‘vadeyyātha vā evaṃ kho tumhe devatā no vā vadeyyātha, atha kho svākkhāto bhagavatā dhammo’ti. Na kho panāhaṃ, bhante, abhijānāmi tatonidānaṃ cittassa unnatiṃ – ‘maṃ tā devatā upasaṅkamanti, ahaṃ vā devatāhi saddhiṃ sallapāmī’ti. Ayaṃ kho me, bhante, sattamo acchariyo abbhuto dhammo saṃvijjati.

“Sace kho panāhaṃ, bhante, bhagavato paṭhamataraṃ kālaṃ kareyyaṃ, anacchariyaṃ kho panetaṃ yaṃ maṃ bhagavā evaṃ byākareyya – ‘natthi taṃ saṃyojanaṃ yena saṃyutto uggo gahapati hatthigāmako puna imaṃ lokaṃ āgaccheyyā’ti. Ayaṃ kho me, bhante, aṭṭhamo acchariyo abbhuto dhammo saṃvijjati. Ime kho me, bhante, aṭṭha acchariyā abbhutā dhammā saṃvijjanti. Na ca kho ahaṃ jānāmi – katamehi cāhaṃ aṭṭhahi acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato”ti.

“Atha kho so bhikkhu uggassa gahapatino hatthigāmakassa nivesane piṇḍapātaṃ gahetvā uṭṭhāyāsanā pakkāmi. Atha kho so bhikkhu pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu yāvatako ahosi uggena gahapatinā hatthigāmakena saddhiṃ kathāsallāpo, taṃ sabbaṃ bhagavato ārocesi.

“Sādhu sādhu, bhikkhu! Yathā taṃ uggo gahapati hatthigāmako sammā byākaramāno byākareyya, imeheva kho bhikkhu, aṭṭhahi acchariyehi abbhutehi dhammehi samannāgato uggo gahapati hatthigāmako mayā byākato. Imehi ca pana, bhikkhu, aṭṭhahi acchariyehi abbhutehi dhammehi samannāgataṃ uggaṃ gahapatiṃ hatthigāmakaṃ dhārehī”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

二十二 郁伽居士之二

一 那时，世尊住在跋耆国的象村。在那里，世尊告诉各位比丘说：［“各位比丘！”“大德！”那些比丘回答世尊。世尊说：］

二 “各位比丘！你们要铭记：象村的郁伽居士具足了八种稀有、未曾有之法。”

世尊这样说。这样说完后，善逝就从座位上站起来，进入精舍。

三 那时，有一位比丘，在清晨时，穿上下衣，拿着钵和衣，前往象村郁伽居士的家，到达后，坐在准备好的座位上。

这时，象村的郁伽居士来到那位比丘那里，来之后，礼敬那位比丘，坐在一边。坐在一边的时候，那位比丘对象村的郁伽居士说：

四 “居士！你成就了世尊所说的八种稀有、未曾有之法。居士！你成就的世尊所说的这八种稀有、未曾有之法，是哪些呢？”

“大德！我不知道世尊说我成就了哪些八种稀有、未曾有之法。大德！不过，我身上确实有八种稀有、未曾有之法，请仔细听，好好记在心里！”

“好的，居士！”

那位比丘回答象村的郁伽居士。象村的郁伽居士说：

五 “大德！当我在象林游玩，第一次看见世尊时，大德！即使在远处，刚一看见世尊，我的心就立刻清净了，酒醉也消失了。大德！这就是我的第一种稀有、未曾有之法。

大德！我怀着清净的心礼敬世尊，世尊为我按顺序解说，即：布施论、持戒论、升天论；说明各种欲望的过患、危害和染污，以及出离的功德。

六 当世尊了知我的心变得适宜、柔软、无障碍、高昂、清净时，世尊就为我解说诸佛最核心的教法［即：］苦、集、灭、道。就像洁净无污点的布能很好地接受染色一样，同样地，我就在那个座位上生起了离尘离垢的法眼，［领悟到：］凡是会集起的法，都必然会灭去。大德！我已见法、得法、知法、深入于法，超越了疑惑，断除了犹豫，获得无畏，在佛陀的教导中不再依赖他人，当即皈依了佛、法、僧，并受持了以梵行为第五戒的五戒。大德！这就是我的第二种稀有、未曾有之法。

七 大德！那时，我有四位年轻的夫人。大德！那时，我去到那些夫人那里，到了之后，对那些夫人说：‘姐妹们！我已经受持了以梵行为第五戒的五戒。你们如果愿意，可以在这里享用财富，或者积累自己的福德，或者回到各自的娘家去。如果想改嫁，我可以把你们嫁给谁呢？’大德！这样说的时候，那位年长的夫人对我说：‘尊者！请把我嫁给某某人吧！’大德！那时，我就叫来那个人，左手牵着夫人，右手拿着金水瓶，将她嫁给了那个人。大德！而且，我舍弃年轻的夫人时，心里没有感觉到丝毫的改变。大德！这就是我的第三种稀有、未曾有之法。

八 大德！再者，我家的财富，和持戒者、行善法者不分彼此地共同享用。大德！这就是我的第四种稀有、未曾有之法。

九 大德！再者，我侍奉比丘时，都是恭敬地侍奉，不是不恭敬。大德！如果尊者为我说法，我就恭敬地听，不是不恭敬；如果尊者不为我说法，那么我就为他说法。大德！这就是我的第五种稀有、未曾有之法。

一〇 大德！再者，当我宴请僧团的时候，有不少天神来到我这里告诉我，说：‘居士！某某比丘是俱分解脱者，某某是慧解脱者，某某是身证者，某某是见至者，某某是信解脱者，某某是随法行者，某某是随信行者，某某是具戒者、善法者，某某是破戒者、恶法者。’大德！再者，当我供养僧团时，心里不会生起‘给这个人少，给那个人多’这样的念头。大德！这就是我的第六种稀有、未曾有之法。

一一 大德！再者，有不少天神来到我这里告诉我，说：‘居士！世尊所说的法是善妙的。’他们这样说了之后，大德！我就对天神们说：‘天神们！不管你们说不说，世尊所说的法确实是善妙的。’大德！然而，我心里并不会因此而傲慢，想着：‘天神们来我这里，我和天神们一起交谈。’大德！这就是我的第七种稀有、未曾有之法。

一二 大德！再者，如果我要是比世尊先去世，世尊要为我授记的话，那也不会是什么稀奇的事，（他会）说：‘没有任何结能束缚象村的郁伽居士，使他再回到这个世界来。’大德！这就是我的第八种稀有、未曾有之法。

大德！像这样，我有这八种稀有、未曾有之法。但是，我不知道世尊说我成就的是哪些八种稀有、未曾有之法。”

一三 那时，那位比丘在象村郁伽居士家接受了食物布施后，就从座位上起来离开了。那位比丘用完餐，从接受布施的地方回来后，去到世尊那里。到了之后，礼敬世尊，坐在一边。坐在一边的那位比丘，把和象村郁伽居士相互谈论的全部内容，都报告给了世尊。

一四 “很好，很好！比丘！象村的郁伽居士确实如你所说的那样。正是这样，比丘！象村的郁伽居士，具足了我所说的这八种稀有、未曾有之法。比丘！你要铭记象村的郁伽居士具足了这八种稀有、未曾有之法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 8.1-50)/1.3 Gahapativagga 居士品 (AN 8.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.3 Paṭhamahatthakasutta 呵哆优婆塞之一 (AN 8.23)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Paṭhamahatthakasuttaṃ

23. Ekaṃ samayaṃ bhagavā āḷaviyaṃ viharati aggāḷave cetiye. Tatra kho bhagavā bhikkhū āmantesi – “sattahi, bhikkhave, acchariyehi abbhutehi dhammehi samannāgataṃ hatthakaṃ āḷavakaṃ dhāretha. Katamehi sattahi? Saddho hi, bhikkhave, hatthako āḷavako; sīlavā, bhikkhave, hatthako āḷavako; hirīmā, bhikkhave, hatthako āḷavako; ottappī, bhikkhave, hatthako āḷavako; bahussuto, bhikkhave, hatthako āḷavako; cāgavā, bhikkhave, hatthako āḷavako; paññavā, bhikkhave, hatthako āḷavako – imehi kho, bhikkhave, sattahi acchariyehi abbhutehi dhammehi samannāgataṃ hatthakaṃ āḷavakaṃ dhārethā”ti. Idamavoca bhagavā. Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.

Atha kho aññataro bhikkhu pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena hatthakassa āḷavakassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho hatthako āḷavako yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho hatthakaṃ āḷavakaṃ so bhikkhu etadavoca –

“Sattahi kho tvaṃ, āvuso, acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato. Katamehi sattahi? ‘Saddho, bhikkhave, hatthako āḷavako; sīlavā…pe… hirimā… ottappī… bahussuto… cāgavā… paññavā, bhikkhave, hatthako āḷavako’ti. Imehi kho tvaṃ, āvuso, sattahi acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato”ti. “Kaccittha, bhante, na koci gihī ahosi odātavasano”ti? “Na hettha, āvuso, koci gihī ahosi odātavasano”ti. “Sādhu, bhante, yadettha na koci gihī ahosi odātavasano”ti.

Atha kho so bhikkhu hatthakassa āḷavakassa nivesane piṇḍapātaṃ gahetvā uṭṭhāyāsanā pakkāmi. Atha kho so bhikkhu pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca –

“Idhāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena hatthakassa āḷavakassa nivesanaṃ tenupasaṅkamiṃ; upasaṅkamitvā paññatte āsane nisīdiṃ. Atha kho, bhante, hatthako āḷavako yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho ahaṃ, bhante, hatthakaṃ āḷavakaṃ etadavacaṃ – ‘sattahi kho tvaṃ, āvuso, acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato. Katamehi sattahi? Saddho, bhikkhave, hatthako āḷavako; sīlavā…pe… hirimā… ottappī… bahussuto… cāgavā… paññavā, bhikkhave, hatthako āḷavakoti. Imehi kho tvaṃ, āvuso, sattahi acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato’ti.

“Evaṃ vutte, bhante, hatthako maṃ etadavoca – ‘kaccittha, bhante, na koci gihī ahosi odātavasano’ti? ‘Na hettha, āvuso, koci gihī ahosi odātavasano’ti. ‘Sādhu, bhante, yadettha na koci gihī ahosi odātavasano’”ti.

“Sādhu sādhu, bhikkhu! Appiccho so, bhikkhu, kulaputto. Santeyeva attani kusaladhamme na icchati parehi ñāyamāne [paññāpayamāne (ka.)]. Tena hi tvaṃ, bhikkhu, imināpi aṭṭhamena acchariyena abbhutena dhammena samannāgataṃ hatthakaṃ āḷavakaṃ dhārehi, yadidaṃ appicchatāyā”ti. Tatiyaṃ.

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二十三 呵哆优婆塞之一

一 那时，世尊住在阿罗毗的阿伽罗婆塔庙。在那里，世尊告诉各位比丘说：“各位比丘！”“大德！”那些比丘回答世尊。世尊说：

二 “各位比丘！你们要铭记：呵哆阿罗婆具足了七种稀有、未曾有之法。是哪七种呢？

三 各位比丘！呵哆阿罗婆有信；各位比丘！呵哆阿罗婆有戒；各位比丘！呵哆阿罗婆有惭；各位比丘！呵哆阿罗婆有愧；各位比丘！呵哆阿罗婆多闻；各位比丘！呵哆阿罗婆有舍；各位比丘！呵哆阿罗婆有慧。各位比丘！你们要铭记呵哆阿罗婆就是这样具足了这七种稀有、未曾有之法。”

世尊这样说。这样说完后，善逝就从座位上站起来，进入精舍。

四 那时，有一位比丘，在清晨时，穿上下衣，拿着钵和衣，前往呵哆阿罗婆的家，到达后，坐在准备好的座位上。这时，呵哆阿罗婆来到那位比丘那里，来之后，礼敬那位比丘，坐在一边。坐在一边的时候，那位比丘对呵哆阿罗婆说：“朋友！你成就了世尊所说的七种稀有、未曾有之法，是哪七种呢？［世尊说：］‘各位比丘！呵哆阿罗婆有信；各位比丘！呵哆阿罗婆有戒；各位比丘！呵哆阿罗婆有惭；各位比丘！呵哆阿罗婆有愧；各位比丘！呵哆阿罗婆多闻；各位比丘！呵哆阿罗婆有舍；各位比丘！呵哆阿罗婆有慧。’朋友！你就是这样成就了世尊所说的这七种稀有、未曾有之法。”

“大德！那时候，有没有穿白衣的在家人在场呢？”

“道友！那时候，没有穿白衣的在家人。”

“大德！那时候没有穿白衣的在家人，那太好了。”

五 那时，那位比丘在呵哆阿罗婆家接受了食物布施后，从座位上起来离开了。那位比丘用完餐，从接受布施的地方回来后，去到世尊那里。到了之后，礼敬世尊，坐在一边。坐在一边的那位比丘禀告世尊说：“大德！今天，我在清晨时，穿上下衣，拿着钵和衣，前往呵哆阿罗婆的家，到达后，坐在准备好的座位上。大德！那时，呵哆阿罗婆来到我这里，来之后，礼敬我，坐在一边。大德！坐在一边的时候，我对呵哆阿罗婆说：‘朋友！你成就了世尊所说的七种稀有、未曾有之法，是哪七种呢？［世尊说：］“各位比丘！呵哆阿罗婆有信；各位比丘！呵哆阿罗婆有戒；各位比丘！呵哆阿罗婆有惭；各位比丘！呵哆阿罗婆有愧；各位比丘！呵哆阿罗婆多闻；各位比丘！呵哆阿罗婆有舍；各位比丘！呵哆阿罗婆有慧。”朋友！你就是这样成就了世尊所说的这七种稀有、未曾有之法。’大德！我这样说了之后，呵哆阿罗婆对我说：‘大德！那时候，有没有穿白衣的在家人在场呢？’‘朋友！那时候，没有穿白衣的在家人。’‘大德！那时候没有穿白衣的在家人，那太好了。’”

六 “很好，很好！比丘！比丘！那位善男子少欲，自己身上存在善法却不希望被别人知道。比丘！因此，你要铭记呵哆阿罗婆也具足了这第八种稀有、未曾有之法，那就是：少欲。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.4.23 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 8.1-50)/1.3 Gahapativagga 居士品 (AN 8.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.4 Dutiyahatthakasutta 呵哆优婆塞之二 (AN 8.24)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Dutiyahatthakasuttaṃ

呵哆优婆塞之二

24. Ekaṃ samayaṃ bhagavā āḷaviyaṃ viharati aggāḷave cetiye.

那时，世尊住在阿罗毗邑（阿罗婆伽国的旷野）阿伽罗婆塔庙（阿迦罗瓦寺）。

Atha kho hatthako āḷavako pañcamattehi upāsakasatehi parivuto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

那时，呵哆·阿拉瓦被五百位优婆塞围绕着，前往世尊那里。到了之后，礼敬世尊，坐在一旁。

Ekamantaṃ nisinnaṃ kho hatthakaṃ āḷavakaṃ bhagavā etadavoca –

坐在一旁时，世尊对呵哆·阿拉瓦说：

“mahatī kho tyāyaṃ, hatthaka, parisā. Kathaṃ pana tvaṃ, hatthaka, imaṃ mahatiṃ parisaṃ saṅgaṇhāsī”ti?

“呵哆！你的随从很多啊。呵哆！你是如何统摄这些大众的呢？”

“Yānimāni, bhante, bhagavatā desitāni [a. ni. 4.32; dī. ni. 3.313] cattāri saṅgahavatthūni, tehāhaṃ [tenāhaṃ (sī.)] imaṃ mahatiṃ parisaṃ saṅgaṇhāmi.

“大德！世尊所说的四种摄持（众生）的方法，我就是用这些来统摄这些大众的。

Ahaṃ, bhante, yaṃ jānāmi – ‘ayaṃ dānena saṅgahetabbo’ti, taṃ dānena saṅgaṇhāmi;

大德！我如果知道某人可以通过布施来摄持，就用布施来摄持他；

yaṃ jānāmi – ‘ayaṃ peyyavajjena saṅgahetabbo’ti, taṃ peyyavajjena saṅgaṇhāmi;

如果知道某人可以通过爱语来摄持，就用爱语来摄持他；

yaṃ jānāmi – ‘ayaṃ atthacariyāya saṅgahetabbo’ti, taṃ atthacariyāya saṅgaṇhāmi;

如果知道某人可以通过有利的行为来摄持，就用有利的行为来摄持他；

yaṃ jānāmi – ‘ayaṃ samānattatāya saṅgahetabbo’ti, taṃ samānattatāya saṅgaṇhāmi.

如果知道某人可以通过共同行事来摄持，就用共同行事来摄持他。

Saṃvijjanti kho pana me, bhante, kule bhogā. Daliddassa kho no tathā sotabbaṃ maññantī”ti.

大德！而且，我家境富裕。如果［我］变得贫穷，［人们］就不会像现在这样愿意听从了。”

“Sādhu sādhu, hatthaka! Yoni kho tyāyaṃ, hatthaka, mahatiṃ parisaṃ saṅgahetuṃ.

“善哉，善哉！呵哆！这确实是统摄大众的要点啊。

Ye hi keci, hatthaka, atītamaddhānaṃ mahatiṃ parisaṃ saṅgahesuṃ, sabbe te imeheva catūhi saṅgahavatthūhi mahatiṃ parisaṃ saṅgahesuṃ.

呵哆！过去时代那些统摄大众的人，都是用这四种摄持方法来统摄大众的；

Yepi hi keci, hatthaka, anāgatamaddhānaṃ mahatiṃ parisaṃ saṅgaṇhissanti, sabbe te imeheva catūhi saṅgahavatthūhi mahatiṃ parisaṃ saṅgaṇhissanti.

呵哆！未来时代想要统摄大众的人，也必定会用这四种摄持方法来统摄大众；

Yepi hi keci, hatthaka, etarahi mahatiṃ parisaṃ saṅgaṇhanti, sabbe te imeheva catūhi saṅgahavatthūhi mahatiṃ parisaṃ saṅgaṇhantī”ti.

呵哆！现在那些统摄大众的人，也都是用这四种摄持方法来统摄大众的。”

Atha kho hatthako āḷavako bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

这时，呵哆·阿拉瓦被世尊以佛法开示、教导、鼓励、使其欢喜后，从座位上起来，礼敬世尊，向右绕行后离去。

Atha kho bhagavā acirapakkante hatthake āḷavake bhikkhū āmantesi –

那时，呵哆·阿拉瓦离去不久，世尊告诉各位比丘说：

“aṭṭhahi, bhikkhave, acchariychi abbhutehi dhammehi samannāgataṃ hatthakaṃ āḷavakaṃ dhāretha. Katamehi aṭṭhahi?

“各位比丘！应当知道呵哆·阿拉瓦成就了八种稀有、难得的品质。是哪八种呢？

Saddho, bhikkhave, hatthako āḷavako;

➊ 各位比丘！呵哆·阿拉瓦有信心，

sīlavā, bhikkhave…pe…

➋ 各位比丘！呵哆·阿拉瓦持戒，

hirīmā…

➌ 各位比丘！呵哆·阿拉瓦有惭，

ottappī…

➍ 各位比丘！呵哆·阿拉瓦有愧，

bahussuto…

➎ 各位比丘！呵哆·阿拉瓦博学多闻，

cāgavā…

➏ 各位比丘！呵哆·阿拉瓦乐于布施，

paññavā, bhikkhave, hatthako āḷavako;

➐ 各位比丘！呵哆·阿拉瓦有智慧，

appiccho, bhikkhave, hatthako āḷavako.

Imehi kho, bhikkhave, aṭṭhahi ➑ 各位比丘！呵哆·阿拉瓦少欲知足。

acchariychi abbhutehi dhammehi samannāgataṃ hatthakaṃ āḷavakaṃ dhārethā”ti. Catutthaṃ.

各位比丘！应当知道呵哆·阿拉瓦就这样成就了这八种稀有、难得的品质。”

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 8.1-50)/1.3 Gahapativagga 居士品 (AN 8.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.5 Mahānāmasutta 摩诃男 (AN 8.25)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Mahānāmasuttaṃ

25. Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo sakko bhagavantaṃ etadavoca – “kittāvatā nu kho, bhante, upāsako hotī”ti? “Yato kho, mahānāma, buddhaṃ saraṇaṃ gato hoti, dhammaṃ saraṇaṃ gato hoti, saṅghaṃ saraṇaṃ gato hoti; ettāvatā kho, mahānāma, upāsako hotī”ti.

“Kittāvatā pana, bhante, upāsako sīlavā hotī”ti? “Yato kho, mahānāma, upāsako pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti; ettāvatā kho, mahānāma, upāsako sīlavā hotī”ti.

“Kittāvatā pana, bhante, upāsako attahitāya paṭipanno hoti, no parahitāyā”ti? “Yato kho, mahānāma, upāsako attanāva saddhāsampanno hoti, no paraṃ saddhāsampadāya samādapeti [samādāpeti (?)]; attanāva sīlasampanno hoti, no paraṃ sīlasampadāya samādapeti; attanāva cāgasampanno hoti, no paraṃ cāgasampadāya samādapeti; attanāva bhikkhūnaṃ dassanakāmo hoti, no paraṃ bhikkhūnaṃ dassane samādapeti; attanāva saddhammaṃ sotukāmo hoti, no paraṃ saddhammassavane samādapeti; attanāva sutānaṃ dhammānaṃ dhāraṇajātiko hoti, no paraṃ dhammadhāraṇāya samādapeti; attanāva sutānaṃ dhammānaṃ atthūpaparikkhitā hoti, no paraṃ atthūpaparikkhāya samādapeti; attanāva atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti, no paraṃ dhammānudhammappaṭipattiyā samādapeti. Ettāvatā kho, mahānāma, upāsako attahitāya paṭipanno hoti, no parahitāyā”ti.

“Kittāvatā pana, bhante, upāsako attahitāya ca paṭipanno hoti parahitāya cā”ti? “Yato kho, mahānāma, upāsako attanā ca saddhāsampanno hoti, parañca saddhāsampadāya samādapeti; attanā ca sīlasampanno hoti, parañca sīlasampadāya samādapeti; attanā ca cāgasampanno hoti, parañca cāgasampadāya samādapeti; attanā ca bhikkhūnaṃ dassanakāmo hoti, parañca bhikkhūnaṃ dassane samādapeti; attanā ca saddhammaṃ sotukāmo hoti, parañca saddhammassavane samādapeti; attanā ca sutānaṃ dhammānaṃ dhāraṇajātiko hoti, parañca dhammadhāraṇāya samādapeti; attanā ca sutānaṃ dhammānaṃ atthūpaparikkhitā hoti, parañca atthūpaparikkhāya samādapeti, attanā ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti, parañca dhammānudhammappaṭipattiyā samādapeti. Ettāvatā kho, mahānāma, upāsako attahitāya ca paṭipanno hoti parahitāya cā”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

二十五 摩诃男

一 那时，世尊住在释迦国的迦毗罗卫城尼拘律园。当时，释迦族的摩诃男来到世尊那里。到了之后，礼敬世尊，坐在一旁。坐在一旁的释迦族摩诃男对世尊说：

“大德！怎样才算是优婆塞呢？”

“摩诃男！如果皈依佛、皈依法、皈依僧，这样就是优婆塞。”

二 “大德！怎样才算是持戒的优婆塞呢？”

“摩诃男！如果优婆塞远离杀生、远离不与取（偷盗）、远离邪淫、远离妄语、远离饮酒（包括令人放逸的麻醉品），这样就是持戒的优婆塞。”

三 “大德！怎样算是只致力于自我利益而非利益他人的优婆塞呢？”

“摩诃男！如果优婆塞自己具足信心，却不劝导他人具足信心；自己具足戒行，却不劝导他人具足戒行；自己具足布施（舍离），却不劝导他人具足布施（舍离）；自己渴望拜见比丘们，却不劝导他人拜见比丘们；自己渴望听闻正法，却不劝导他人听闻正法；自己能受持所听闻的法，却不劝导他人受持［所听闻的］法；自己能省察所受持法的义理，却不劝导他人省察［所受持法的］义理；自己了知义理、了知法，并随顺法而修行，却不劝导他人［了知义理、了知法并］随顺法而修行，这样的优婆塞就是只致力于自我利益，而非利益他人。”

四 “大德！怎样算是既致力于自我利益也致力于利益他人的优婆塞呢？”

“摩诃男！如果优婆塞自己具足信心，并且也劝导他人具足信心；自己具足戒行，并且也劝导他人具足戒行；自己具足布施（舍离），并且也劝导他人具足布施（舍离）；自己渴望拜见比丘们，并且也劝导他人拜见比丘们；自己渴望听闻正法，并且也劝导他人听闻正法；自己能受持所听闻的法，并且也劝导他人受持［所听闻的］法；自己能省察所受持法的义理，并且也劝导他人省察［所受持法的］义理；自己了知义理、了知法，并随顺法而修行，而且也劝导他人［了知义理、了知法并］随顺法而修行，这样的优婆塞就是既致力于自我利益也致力于利益他人。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 8.1-50)/1.3 Gahapativagga 居士品 (AN 8.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.6 Jīvakasutta 耆婆 (AN 8.26)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Jīvakasuttaṃ

26. Ekaṃ samayaṃ bhagavā rājagahe viharati jīvakambavane. Atha kho jīvako komārabhacco yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jīvako komārabhacco bhagavantaṃ etadavoca – “kittāvatā nu kho, bhante, upāsako hotī”ti? “Yato kho, jīvaka, buddhaṃ saraṇaṃ gato hoti, dhammaṃ saraṇaṃ gato hoti, saṅghaṃ saraṇaṃ gato hoti; ettāvatā kho jīvaka, upāsako hotī”ti.

“Kittāvatā pana, bhante, upāsako sīlavā hotī”ti? “Yato kho, jīvaka, upāsako pāṇātipātā paṭivirato hoti…pe… surāmerayamajjapamādaṭṭhānā paṭivirato hoti; ettāvatā kho, jīvaka, upāsako sīlavā hotī”ti.

“Kittāvatā pana, bhante, upāsako attahitāya paṭipanno hoti, no parahitāyā”ti? “Yato kho, jīvaka, upāsako attanāva saddhāsampanno hoti, no paraṃ saddhāsampadāya samādapeti…pe… attanāva atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti, no paraṃ dhammānudhammappaṭipattiyā samādapeti. Ettāvatā kho, jīvaka, upāsako attahitāya paṭipanno hoti, no parahitāyā”ti.

“Kittāvatā pana, bhante, upāsako attahitāya ca paṭipanno hoti parahitāya cā”ti? “Yato kho, jīvaka, upāsako attanā ca saddhāsampanno hoti, parañca saddhāsampadāya samādapeti; attanā ca sīlasampanno hoti, parañca sīlasampadāya samādapeti; attanā ca cāgasampanno hoti, parañca cāgasampadāya samādapeti; attanā ca bhikkhūnaṃ dassanakāmo hoti, parañca bhikkhūnaṃ dassane samādapeti; attanā ca saddhammaṃ sotukāmo hoti, parañca saddhammassavane samādapeti; attanā ca sutānaṃ dhammānaṃ dhāraṇajātiko hoti, parañca dhammadhāraṇāya samādapeti; attanā ca sutānaṃ dhammānaṃ atthūpaparikkhitā hoti, parañca atthūpaparikkhāya samādapeti; attanā ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti, parañca dhammānudhammappaṭipattiyā samādapeti. Ettāvatā kho, jīvaka, upāsako attahitāya ca paṭipanno hoti parahitāya cā”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

二十六 耆婆

一 那时，世尊住在王舍城的耆婆芒果园。当时，耆婆童子来到世尊那里。到了之后，礼敬世尊，坐在一旁。坐在一旁的耆婆童子对世尊说：

“大德！怎样才算是优婆塞呢？”

“耆婆！如果皈依佛、皈依法、皈依僧，这样就是优婆塞。”

二 “大德！怎样才算是持戒的优婆塞呢？”

“耆婆！如果优婆塞远离杀生、远离不与取（偷盗）、远离邪淫、远离妄语、远离饮酒（包括令人放逸的麻醉品），这样就是持戒的优婆塞。”

三 “大德！怎样算是只致力于自我利益而非利益他人的优婆塞呢？”

“耆婆！如果优婆塞自己具足信心，却不劝导他人具足信心；自己具足戒行，却不劝导他人具足戒行；自己具足布施（舍离），却不劝导他人具足布施（舍离）；自己渴望拜见比丘们，却不劝导他人拜见比丘们；自己渴望听闻正法，却不劝导他人听闻正法；自己能受持所听闻的法，却不劝导他人受持［所听闻的］法；自己能省察所受持法的义理，却不劝导他人省察［所受持法的］义理；自己了知义理、了知法，并随顺法而修行，却不劝导他人［了知义理、了知法并］随顺法而修行，这样的优婆塞就是只致力于自我利益，而非利益他人。”

四 “大德！怎样算是既致力于自我利益也致力于利益他人的优婆塞呢？”

“耆婆！如果优婆塞自己具足信心，并且也劝导他人具足信心；自己具足戒行，并且也劝导他人具足戒行；自己具足布施（舍离），并且也劝导他人具足布施（舍离）；自己渴望拜见比丘们，并且也劝导他人拜见比丘们；自己渴望听闻正法，并且也劝导他人听闻正法；自己能受持所听闻的法，并且也劝导他人受持［所听闻的］法；自己能省察所受持法的义理，并且也劝导他人省察［所受持法的］义理；自己了知义理、了知法，并随顺法而修行，而且也劝导他人［了知义理、了知法并］随顺法而修行，这样的优婆塞就是既致力于自我利益也致力于利益他人。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 8.1-50)/1.3 Gahapativagga 居士品 (AN 8.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.7 Paṭhamabalasutta 八力之一 (AN 8.27)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Paṭhamabalasuttaṃ

27. “Aṭṭhimāni, bhikkhave, balāni. Katamāni aṭṭha? Ruṇṇabalā, bhikkhave, dārakā, kodhabalā mātugāmā, āvudhabalā corā, issariyabalā rājāno, ujjhattibalā bālā, nijjhattibalā paṇḍitā, paṭisaṅkhānabalā bahussutā, khantibalā samaṇabrāhmaṇā – imāni kho, bhikkhave, aṭṭha balānī”ti. Sattamaṃ.

☸---------------------------------------------------------------------

二十七 八力之一

一 “各位比丘！有八种力量。是哪八种呢？

二 各位比丘！婴儿以哭泣为力量，妇女以嗔怒为力量，盗贼以武器为力量，国王以权力（自在）为力量，愚人以毁谤（挑剔）为力量，贤智者以审察（观察）为力量，博学多闻者以思辨（审虑）为力量，（真正的）沙门婆罗门以忍耐为力量。

各位比丘！像这样，共有八种力量。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 8.1-50)/1.3 Gahapativagga 居士品 (AN 8.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.8 Dutiyabalasutta 八力之二 (AN 8.28)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Dutiyabalasuttaṃ

28. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ sāriputtaṃ bhagavā etadavoca – “kati nu kho, sāriputta, khīṇāsavassa bhikkhuno balāni, yehi balehi samannāgato khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’”ti? “Aṭṭha, bhante, khīṇāsavassa bhikkhuno balāni, yehi balehi samannāgato khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’”ti.

“Katamāni aṭṭha? [a. ni. 10.90; paṭi. ma. 2.44] Idha, bhante, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṃ sammappaññāya sudiṭṭhā honti. Yampi, bhante, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṃ sammappaññāya sudiṭṭhā honti, idampi, bhante, khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’”ti.

“Puna caparaṃ, bhante, khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṃ sammappaññāya sudiṭṭhā honti. Yampi, bhante, khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṃ sammappaññāya sudiṭṭhā honti, idampi, bhante, khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’”ti.

“Puna caparaṃ, bhante, khīṇāsavassa bhikkhuno vivekaninnaṃ cittaṃ hoti vivekapoṇaṃ vivekapabbhāraṃ vivekaṭṭhaṃ nekkhammābhirataṃ byantibhūtaṃ sabbaso āsavaṭṭhāniyehi dhammehi. Yampi, bhante, khīṇāsavassa bhikkhuno vivekaninnaṃ cittaṃ hoti vivekapoṇaṃ vivekapabbhāraṃ vivekaṭṭhaṃ nekkhammābhirataṃ byantibhūtaṃ sabbaso āsavaṭṭhāniyehi dhammehi, idampi, bhante, khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’”ti.

“Puna caparaṃ, bhante, khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā. Yampi, bhante, khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā, idampi, bhante, khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’”ti.

“Puna caparaṃ, bhante, khīṇāsavassa bhikkhuno cattāro iddhipādā bhāvitā honti subhāvitā…pe… pañcindriyāni bhāvitāni honti subhāvitāni…pe… satta bojjhaṅgā bhāvitā honti subhāvitā…pe… ariyo aṭṭhaṅgiko maggo bhāvito hoti subhāvito. Yampi, bhante, khīṇāsavassa bhikkhuno ariyo aṭṭhaṅgiko maggo bhāvito hoti subhāvito, idampi, bhante, khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’”ti.

“Imāni kho, bhante, aṭṭha khīṇāsavassa bhikkhuno balāni, yehi balehi samannāgato khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

二十八 八力之二

一 当时，具寿舍利弗前往世尊那里。到了之后，礼敬世尊，退坐一旁。坐在一旁时，世尊对具寿舍利弗说：

“舍利弗！烦恼已尽（漏尽）的比丘有多少种力量？凭借这些力量，漏尽比丘能宣称‘我的烦恼已尽’，并了知烦恼已尽呢？”

二 “大德！漏尽比丘有八种力量，凭借这些力量，漏尽比丘能宣称‘我的烦恼已尽’，并了知烦恼已尽。

三 大德！在此（教法中），漏尽比丘以如实的、正确的智慧，透彻地观察到一切‘行’（有为法）都是无常的。大德！漏尽比丘以如实的、正确的智慧，透彻地观察到一切‘行’都是无常的，这本身就是漏尽比丘的一种力量。依靠这种力量，漏尽比丘能宣称‘我的烦恼已尽’，了知烦恼已尽。

四 大德！再者，漏尽比丘以如实的、正确的智慧，透彻地观察到各种欲望如同燃烧的火坑。大德！漏尽比丘以如实的、正确的智慧，透彻地观察到各种欲望如同燃烧的火坑，这也是漏尽比丘的一种力量。依靠这种力量，漏尽比丘能宣称‘我的烦恼已尽’，了知烦恼已尽。

五 大德！再者，漏尽比丘的心倾向于远离（世俗）、趋向于远离、专注于远离、安住于远离，乐于出离，彻底灭除了一切产生烦恼的法。大德！漏尽比丘的心倾向于远离、趋向于远离、专注于远离、安住于远离，乐于出离，彻底灭除了一切产生烦恼的法，这也是漏尽比丘的一种力量。依靠这种力量，漏尽比丘能宣称‘我的烦恼已尽’，了知烦恼已尽。

六 大德！再者，漏尽比丘修习并善于修习四念住。大德！漏尽比丘修习并善于修习四念住，这也是漏尽比丘的一种力量。依靠这种力量，漏尽比丘能宣称‘我的烦恼已尽’，了知烦恼已尽。

七 大德！再者，漏尽比丘修习并善于修习四神足。大德！漏尽比丘修习并善于修习四神足，这也是漏尽比丘的一种力量。依靠这种力量，漏尽比丘能宣称‘我的烦恼已尽’，了知烦恼已尽。

大德！再者，漏尽比丘修习并善于修习五根。大德！漏尽比丘修习并善于修习五根，这也是漏尽比丘的一种力量。依靠这种力量，漏尽比丘能宣称‘我的烦恼已尽’，了知烦恼已尽。

大德！再者，漏尽比丘修习并善于修习七觉支。大德！漏尽比丘修习并善于修习七觉支，这也是漏尽比丘的一种力量。依靠这种力量，漏尽比丘能宣称‘我的烦恼已尽’，了知烦恼已尽。

大德！再者，漏尽比丘修习并善于修习八圣道。大德！漏尽比丘修习并善于修习八圣道，这也是漏尽比丘的一种力量。依靠这种力量，漏尽比丘能宣称‘我的烦恼已尽’，了知烦恼已尽。

大德！漏尽比丘具有这八种力量，凭借这些力量，漏尽比丘能宣称‘我的烦恼已尽’，并了知烦恼已尽。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 8.1-50)/1.3 Gahapativagga 居士品 (AN 8.21-30)”

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【经名】 1.3.9 Akkhaṇasutta 八无暇 (AN 8.29)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Akkhaṇasuttaṃ

29. “‘Khaṇakicco loko, khaṇakicco loko’ti, bhikkhave, assutavā puthujjano bhāsati, no ca kho so jānāti khaṇaṃ vā akkhaṇaṃ vā. Aṭṭhime, bhikkhave, akkhaṇā asamayā brahmacariyavāsāya. Katame aṭṭha? Idha, bhikkhave, tathāgato ca loke uppanno hoti arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito; ayañca puggalo nirayaṃ upapanno hoti. Ayaṃ, bhikkhave, paṭhamo akkhaṇo asamayo brahmacariyavāsāya.

“Puna caparaṃ, bhikkhave, tathāgato ca loke uppanno hoti…pe… satthā devamanussānaṃ buddho bhagavā, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito; ayañca puggalo tiracchānayoniṃ upapanno hoti…pe….

“Puna caparaṃ, bhikkhave…pe… ayañca puggalo pettivisayaṃ upapanno hoti…pe….

“Puna caparaṃ, bhikkhave…pe… ayañca puggalo aññataraṃ dīghāyukaṃ devanikāyaṃ upapanno hoti…pe….

“Puna caparaṃ, bhikkhave…pe… ayañca puggalo paccantimesu janapadesu paccājāto hoti, so ca hoti aviññātāresu milakkhesu [milakkhūsu (syā. ka.) dī. ni. 3.358], yattha natthi gati bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ…pe… pañcamo akkhaṇo asamayo brahmacariyavāsāya.

“Puna caparaṃ, bhikkhave…pe… ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti micchādiṭṭhiko viparītadassano – ‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammā paṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti…pe….

“Puna caparaṃ, bhikkhave…pe… ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti duppañño jaḷo eḷamūgo appaṭibalo subhāsitadubbhāsitassa atthamaññātuṃ. Ayaṃ, bhikkhave, sattamo akkhaṇo asamayo brahmacariyavāsāya.

“Puna caparaṃ, bhikkhave, tathāgato ca loke anuppanno hoti arahaṃ sammāsambuddho…pe… satthā devamanussānaṃ buddho bhagavā. Dhammo ca na desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. Ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti paññavā ajaḷo aneḷamūgo paṭibalo subhāsitadubbhāsitassa atthamaññātuṃ. Ayaṃ, bhikkhave, aṭṭhamo akkhaṇo asamayo brahmacariyavāsāya. ‘Ime kho, bhikkhave, aṭṭha akkhaṇā asamayā brahmacariyavāsāya’”.

“Ekova kho, bhikkhave, khaṇo ca samayo ca brahmacariyavāsāya. Katamo eko? Idha, bhikkhave, tathāgato ca loke uppanno hoti arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. Dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. Ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti paññavā ajaḷo aneḷamūgo paṭibalo subhāsitadubbhāsitassa atthamaññātuṃ. Ayaṃ, bhikkhave, ekova khaṇo ca samayo ca brahmacariyavāsāyā”ti.

“Manussalābhaṃ [manussalokaṃ (syā.)] laddhāna, saddhamme suppavedite;

Ye khaṇaṃ nādhigacchanti, atināmenti te khaṇaṃ.

“Bahū hi akkhaṇā vuttā, maggassa antarāyikā;

Kadāci karahaci loke, uppajjanti tathāgatā.

“Tayidaṃ [tassidaṃ (ka.)] sammukhībhūtaṃ, yaṃ lokasmiṃ sudullabhaṃ;

Manussapaṭilābho ca, saddhammassa ca desanā;

Alaṃ vāyamituṃ tattha, attakāmena [atthakāmena (sī. syā. ka.)] jantunā.

“Kathaṃ vijaññā saddhammaṃ, khaṇo ve [vo (syā.)] mā upaccagā;

Khaṇātītā hi socanti, nirayamhi samappitā.

“Idha ce naṃ virādheti, saddhammassa niyāmataṃ [niyāmitaṃ (syā.)];

Vāṇijova atītattho, cirattaṃ [cirantaṃ (ka.)] anutapissati.

“Avijjānivuto poso, saddhammaṃ aparādhiko;

Jātimaraṇasaṃsāraṃ, ciraṃ paccanubhossati.

“Ye ca laddhā manussattaṃ, saddhamme suppavedite;

Akaṃsu satthu vacanaṃ, karissanti karonti vā.

“Khaṇaṃ paccaviduṃ loke, brahmacariyaṃ anuttaraṃ;

Ye maggaṃ paṭipajjiṃsu, tathāgatappaveditaṃ.

“Ye saṃvarā cakkhumatā, desitādiccabandhunā;

Tesu [tesaṃ (ka.)] gutto sadā sato, vihare anavassuto.

“Sabbe anusaye chetvā, māradheyyaparānuge;

Te ve pāraṅgatā [pāragatā (sī. syā. pī.)] loke, ye pattā āsavakkhayan”ti. navamaṃ;

☸---------------------------------------------------------------------

二十九 八无暇（八非时）

一 “各位比丘！没有听闻（佛法）的凡夫说：‘世间要在适当的时候（时节）才能有所作为，世间要在适当的时候（时节）才能有所作为。’然而他并不知道什么是（修行的）适当时机（时节），什么是（修行的）不适当时机（非时）。各位比丘！对于修习梵行来说，有八种障碍（难）和不适宜的时机（非时）。是哪八种呢？

二 各位比丘！此种情况：如来出现在世间，是阿罗汉、正等觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊；并且宣说导向寂静、导向涅槃、导向圆满觉悟的法，由善逝所开示，然而某人却投生在地狱。各位比丘！这是修习梵行的第一种障碍（难）、不适宜的时机（非时）。

三 各位比丘！再者，如来出现在世间，［是阿罗汉、正等觉、明行足、善逝、世间解、无上士、调御丈夫、］天人师、佛、世尊；并且宣说导向寂静、导向涅槃、导向圆满觉悟的法，由善逝所开示，然而某人却投生在畜生道。［各位比丘！这是修习梵行的第二种障碍（难）、不适宜的时机（非时）。］

各位比丘！再者，如来出现在世间，是阿罗汉、正等觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊；并且宣说导向寂静、导向涅槃、导向圆满觉悟的法，由善逝所开示，］然而某人却投生在饿鬼道。［各位比丘！这是修习梵行的第三种障碍（难）、不适宜的时机（非时）。］

各位比丘！再者，如来出现在世间，是阿罗汉、正等觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊；并且宣说导向寂静、导向涅槃、导向圆满觉悟的法，由善逝所开示，］然而某人却投生在长寿天。［各位比丘！这是修习梵行的第四种障碍（难）、不适宜的时机（非时）。］

各位比丘！再者，如来出现在世间，是阿罗汉、正等觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊；并且宣说导向寂静、导向涅槃、导向圆满觉悟的法，由善逝所开示，］然而某人却投生在边远国土、没有文化的蛮族（未开化之地）中，那里没有比丘、比丘尼、优婆塞、优婆夷前往。［各位比丘！这是修习梵行的第五种障碍（难）、不适宜的时机（非时）。］

各位比丘！再者，如来出现在世间，是阿罗汉、正等觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊；并且宣说导向寂静、导向涅槃、导向圆满觉悟的法，由善逝所开示，］然而某人虽然投生在中土国家，但持有邪见、颠倒的见解——认为：‘没有布施，没有祭祀，没有供奉；没有善恶业的果报；没有此世，没有他世；没有母亲，没有父亲；没有化生的众生；世间没有（真正的）沙门、婆罗门，他们是正确地走在道上、正确地修行的，并且能亲自证知、实现并宣说此世和他世。’［各位比丘！这是修习梵行的第六种障碍（难）、不适宜的时机（非时）。］

各位比丘！再者，如来出现在世间，是阿罗汉、正等觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊；并且宣说导向寂静、导向涅槃、导向圆满觉悟的法，由善逝所开示，］然而某人虽然投生在中土国家，但没有智慧、愚痴、喑哑，不能理解善说、恶说的含义。各位比丘！这是修习梵行的第七种障碍（难）、不适宜的时机（非时）。

四 各位比丘！再者，如来没有出现在世间，是阿罗汉、正等觉、［明行足、善逝、世间解、无上士、调御丈夫、］天人师、佛、世尊；也没有宣说导向寂静、导向涅槃、导向圆满觉悟的法，由善逝所开示，然而某人投生在中土国家，有智慧，不愚痴，不喑哑，能够理解善说、恶说的含义。各位比丘！这是修习梵行的第八种障碍（难）、不适宜的时机（非时）。

各位比丘！像这样，对于修习梵行来说，有这八种障碍（难）、不适宜的时机（非时）。

五 各位比丘！对于修习梵行来说，有一种情况不是障碍（难）、是适宜的时机（时），是哪一种呢？

六 各位比丘！此种情况：如来出现在世间，是阿罗汉、正等觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊：并且宣说导向寂静、导向涅槃、导向圆满觉悟的法，由善逝所开示，而且某人投生在中土国家，有智慧，不愚痴，不喑哑，能够理解善说、恶说的含义。各位比丘！这便是修习梵行的一种无障碍（不难）、适宜的时机（时）。”

正法被演说之时， 得以生在人世间，

若不能证得道果， 必是错失好时节。

（修行）障碍与困难， 佛陀多已能解说，

诸位如来的出世， 在这世间甚稀有。

如今能亲身见佛， 世间难得此机缘，

获得难得的人身， 追求真正利益者，

欲遇正法之宣说， 应当努力精勤学。

如何了知此正法？ 莫要错失此时机！

错失良机之人啊， 将堕地狱而受苦。

若于此世失正法， （错过）决断解脱性，

如同商人失钱财， 必将长久陷懊悔。

被无明缠缚之人， 不能接受此正法，

将在生死中流转， 长久承受着轮回。

正法被演说之时， 得以获得人身者，

无论过现与未来， 若能奉行佛陀教，

就能了悟此世间， 知晓无上之梵行。

如来所教示正道， 已在他身得践行。

具足法眼的日种（佛陀）， 所说戒律护自身，

常持正念不放逸， 远离烦恼安稳住。

超越魔罗的领域， 斩断一切（烦恼）根，

那些漏尽阿罗汉， 此世已到涅槃岸。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.6.12 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 8.1-50)/1.3 Gahapativagga 居士品 (AN 8.21-30)”

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【经名】 1.3.10 Anuruddhamahāvitakkasutta 阿那律八大人觉经 (AN 8.30)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Anuruddhamahāvitakkasuttaṃ

阿那律八大人觉经 To Anuruddha

【 English Translated from the Pali by Thanissaro Bhikkhu 】

《阿那律八大人觉经》目录 (Contents)

第一品 ✫ 前言 Preface

第一章 ✩ 阿那律尊者七种思念 Anuruddha's awareness

第二品 ✫ 世尊示现神足教导 The Buddha through his power to came

第一章 ✩ 勉励超越戏论 Taught non-objectification

第二章 ✩ 佛子九大愿望 Whenever you want

第一节 ❦ 修习四禅那 Attain four jhanas

第二节 ❦ 对五种供养的满足——衣食住卧药 Pleasant abiding

第三品 ✫ 世尊细说八大人觉 The eight thoughts of a great person

第一章 ✩ 少欲觉 Appicchassāyaṃ / Modest

第二章 ✩ 知足觉 Santuṭṭhassāyaṃ / Content

第三章 ✩ 远离觉 Pavivittassāyaṃ / Reclusive

第四章 ✩ 精进觉 Āraddhavīriyassāyaṃ / Persistence is aroused

第五章 ✩ 正念觉 Upaṭṭhitassatissāyaṃ / Mindfulness is established

第六章 ✩ 正定觉 Samāhitassāyaṃ / Centered

第七章 ✩ 正慧觉 Paññavato / Discernment

第八章 ✩ 不戏论觉 Nippapañcārāmassāyaṃ / Enjoys non-objectification

第四品 ✫ 结语 Epilog

第一章 ✩ 阿那律尊者证道法偈 Anuruddha's verse

卍　　　　卍　　　　卍

第一品 ✫ 前言 Preface

☆ 八大人觉（大人八念） ➾ ① 少欲觉、② 知足觉、③ 远离觉、④ 精进觉、⑤ 正念觉、⑥ 正定觉、⑦ 正慧觉、⑧ 不戏论觉。

﹝全一卷 ➲﹞ 30. Ekaṃ samayaṃ bhagavā bhaggesu viharati suṃsumāragire bhesakaḷāvane migadāye.

那时，世尊住在跋伽国的尸收摩罗山（鳄鱼山、失收魔罗山）的可怖林鹿野苑。

Once the Blessed One was staying among the Bhaggas in the Deer Park at Bhesakala Grove, near Crocodile Haunt.

Tena kho pana samayena āyasmā anuruddho cetīsu viharati pācīnavaṃsadāye.

那时，具寿阿那律住在支提国的东竹林园。

And at that time Ven. Anuruddha was living among the Cetis in the Eastern Bamboo Park.

第一章 ✩ 阿那律尊者七种思念 Anuruddha's awareness

Atha kho āyasmato anuruddhassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi –

这时，具寿阿那律在僻静处独处，心中生起这样的思念：

Then, as he was alone in seclusion, this line of thinking arose in Ven. Anuruddha's awareness:

“appicchassāyaṃ dhammo, nāyaṃ dhammo mahicchassa;

“➊ （少欲觉：）此法是属于少欲者的，此法不是属于多欲者的；

"This Dhamma is for one who is modest, not for one who is self-aggrandizing.

santuṭṭhassāyaṃ dhammo, nāyaṃ dhammo asantuṭṭhassa;

➋ （知足觉：）此法是属于知足者的，此法不是属于不知足者的；

This Dhamma is for one who is content, not for one who is discontent.

pavivittassāyaṃ dhammo, nāyaṃ dhammo saṅgaṇikārāmassa;

➌ （远离觉：）此法是属于独居者的，此法不是属于乐于群居者的；

This Dhamma is for one who is reclusive, not for one who is entangled.

āraddhavīriyassāyaṃ dhammo, nāyaṃ dhammo kusītassa;

➍ （精进觉：）此法是属于勤奋精进者的，此法不是属于懈怠者的；

This Dhamma is for one whose persistence is aroused, not for one who is lazy.

upaṭṭhitassatissāyaṃ [upaṭṭhitasatissāyaṃ (sī. syā. pī.)] dhammo, nāyaṃ dhammo muṭṭhassatissa [muṭṭhasatissa (sī. syā. pī.)];

➎ （正念觉：）此法是属于正念现前者的，此法不是属于失念者的；

This Dhamma is for one whose mindfulness is established, not for one whose mindfulness is confused.

samāhitassāyaṃ dhammo, nāyaṃ dhammo asamāhitassa;

➏ （正定觉：）此法是属于得定者的，此法不是属于心不定者的；

This Dhamma is for one whose mind is centered, not for one whose mind is uncentered.

paññavato ayaṃ dhammo, nāyaṃ dhammo duppaññassā”ti.

➐ （正慧觉：）此法是属于具足智慧者的，此法不是属于缺乏智慧者的。”

This Dhamma is for one endowed with discernment, not for whose discernment is weak."

卍　　　　卍　　　　卍

第二品 ✫ 世尊示现神足教导 The Buddha through his power to came

第一章 ✩ 勉励超越戏论 Taught non-objectification

Atha kho bhagavā āyasmato anuruddhassa cetasā cetoparivitakkamaññāya –

这时，世尊以心了知具寿阿那律心中的思念，

Then the Blessed One, realizing with his awareness the line of thinking in Ven. Anuruddha's awareness —

seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya;

就好比强壮有力的人伸直弯曲的手臂，或者弯曲伸直的手臂，
just as a strong man might extend his flexed arm or flex his extended arm —

evamevaṃ – bhaggesu suṃsumāragire bhesakaḷāvane migadāye antarahito cetīsu pācīnavaṃsadāye āyasmato anuruddhassa sammukhe pāturahosi.

就这样[迅速地]从跋伽国的尸收摩罗山（鳄鱼山、失收魔罗山）的可怖林鹿野苑消失，出现在支提国的东竹林园，在具寿阿那律的面前。

disappeared from among the Bhaggas in the Deer Park at Bhesakala Grove, near Crocodile Haunt, and re-appeared among the Cetis in the Eastern Bamboo Park, right in front of Ven. Anuruddha.

Nisīdi bhagavā paññatte āsane.

世尊在准备好的座位上坐下，

There he sat down on a prepared seat.

Āyasmāpi kho anuruddho bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

具寿阿那律也顶礼世尊，坐在一旁。

As for Ven. Anuruddha, having bowed down to the Blessed One, he sat to one side.

Ekamantaṃ nisinnaṃ kho āyasmantaṃ anuruddhaṃ bhagavā etadavoca –

坐在一旁时，世尊对具寿阿那律说：

As he was sitting there the Blessed One said to him,

“Sādhu sādhu, anuruddha! Sādhu kho tvaṃ, anuruddha, (yaṃ taṃ mahāpurisavitakkaṃ) [satta mahāpurisavitakke (sī. pī.) dī. ni. 3.358] vitakkesi –

“善哉，善哉！阿那律！很好，阿那律！你思念这大人的七种思念，即：

"Good, Anuruddha, very good. It's good that you think these thoughts of a great person:

‘appicchassāyaṃ dhammo, nāyaṃ dhammo mahicchassa;

➊ （少欲觉：）此法是属于少欲者的，此法不是属于多欲者的；

'This Dhamma is for one who is modest, not for one who is self-aggrandizing.

santuṭṭhassāyaṃ dhammo, nāyaṃ dhammo asantuṭṭhassa;

➋ （知足觉：）此法是属于知足者的，此法不是属于不知足者的；

This Dhamma is for one who is content, not for one who is discontent.

pavivittassāyaṃ dhammo, nāyaṃ dhammo saṅgaṇikārāmassa;

➌ （远离觉：）此法是属于独居者的，此法不是属于乐于群居者的；

This Dhamma is for one who is reclusive, not for one who is entangled.

āraddhavīriyassāyaṃ dhammo, nāyaṃ dhammo kusītassa;

➍ （精进觉：）此法是属于勤奋精进者的，此法不是属于懈怠者的；

This Dhamma is for one whose persistence is aroused, not for one who is lazy.

upaṭṭhitassatissāyaṃ dhammo, nāyaṃ dhammo muṭṭhassatissa;

➎ （正念觉：）此法是属于正念现前者的，此法不是属于失念者的；

This Dhamma is for one whose mindfulness is established, not for one whose mindfulness is confused.

samāhitassāyaṃ dhammo, nāyaṃ dhammo asamāhitassa;

➏ （正定觉：）此法是属于得定者的，此法不是属于心不定者的；

This Dhamma is for one whose mind is centered, not for one whose mind is uncentered.

paññavato ayaṃ dhammo, nāyaṃ dhammo duppaññassā’ti.

➐ （正慧觉：）此法是属于具足智慧者的，此法不是属于缺乏智慧者的；

This Dhamma is for one endowed with discernment, not for one whose discernment is weak.'

Tena hi tvaṃ, anuruddha, imampi aṭṭhamaṃ mahāpurisavitakkaṃ vitakkehi –

阿那律！既然如此，你现在也要思念这大人的第八种思念，即：

Now then, Anuruddha, think the eighth thought of a great person:

‘nippapañcārāmassāyaṃ dhammo nippapañcaratino, nāyaṃ dhammo papañcārāmassa papañcaratino’”ti.

➑ （不戏论觉：）此法是属于乐于不戏论、喜于不戏论者的，此法不是属于乐于戏论、喜于戏论者的。”

'This Dhamma is for one who enjoys non-objectification, who delights in non-objectification, not for one who enjoys & delights in objectification.'

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第二章 ✩ 佛子九大愿望 Whenever you want

☆ 九大愿望（八念九愿） ➾ ① 成就初禅、② 成就二禅、③ 成就三禅、④ 成就四禅、⑤ 对衣服满足（穿粪扫衣）、⑥ 对食物满足（托钵乞食）、⑦ 对住处满足（坐卧于树下）、⑧ 对卧具满足（破衣草垫）、⑨ 对药品满足（服用陈弃药）。

第一节 ❦ 修习四禅那 Attain four jhanas

“Yato kho tvaṃ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṃ, anuruddha, yāvadeva [yāvade (saṃ. ni. 2.152)] ākaṅkhissasi,

① 阿那律！你如果思念（寻思、觉悟）这大人的八种思念，那么只要你愿意：

"Anuruddha, when you think these eight thoughts of a great person, then — whenever you want —

vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharissasi.

就能远离欲乐、远离不善法，有寻有伺，体验由远离而生的喜和乐，进入并安住于初禅。

quite withdrawn from sensuality, withdrawn from unskillful qualities, you will enter & remain in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation.

“Yato kho tvaṃ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṃ, anuruddha, yāvadeva ākaṅkhissasi,

② 阿那律！你如果思念（寻思、觉悟）这大人的八种思念，那么只要你愿意：

When you think these eight thoughts of a great person, then — whenever you want —

vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharissasi.

就能平息寻和伺，内心变得笃定，意识得以统一，无寻无伺，体验由定而生的喜和乐，进入并安住于二禅。

with the stilling of directed thoughts & evaluations, you will enter & remain in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation — internal assurance...

“Yato kho tvaṃ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṃ, anuruddha, yāvadeva ākaṅkhissasi,

③ 阿那律！你如果思念（寻思、觉悟）这大人的八种思念，那么只要你愿意：

When you think these eight thoughts of a great person, then — whenever you want —

pītiyā ca virāgā upekkhako ca viharissasi sato ca sampajāno sukhañca kāyena paṭisaṃvedissasi yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharissasi.

就能舍离喜，安住于舍，保持正念、正知，以身感受乐。这就是圣者所宣说的‘舍、念、乐住’，进入并安住于三禅。

with the fading of rapture, you will remain in equanimity, mindful & alert, physically sensitive to pleasure. You will enter & remain in the third jhana, of which the Noble Ones declare, 'Equanimous and mindful, he has a pleasant abiding.'

“Yato kho tvaṃ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṃ, anuruddha, yāvadeva ākaṅkhissasi,

④ 阿那律！你如果思念（寻思、觉悟）这大人的八种思念，那么只要你愿意：

When you think these eight thoughts of a great person, then — whenever you want —

sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharissasi.

就能断除乐、断除苦，并且先前感受到的喜、忧也已消失，达到不苦不乐、舍念清净的状态，进入并安住于四禅。

with the abandoning of pleasure & pain, as with the earlier disappearance of elation & distress, you will enter & remain in the fourth jhana: purity of equanimity & mindfulness, neither-pleasure-nor-pain.

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第二节 ❦ 对五种供养的满足——衣食住卧药 Pleasant abiding

“Yato kho tvaṃ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi,

⑤ 阿那律！你如果思念（寻思、觉悟）这大人的八种思念，

"Now, when you think these eight thoughts of a great person and become a person who can attain at will,

imesañca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī bhavissasi akicchalābhī akasiralābhī,

并且只要愿意就能轻松、不困难地获得这四种禅那——增上心，于当下乐住，
without trouble or difficulty, these four jhanas — heightened mental states providing a pleasant abiding in the here & now —

tato tuyhaṃ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā nānārattānaṃ dussānaṃ dussakaraṇḍako pūro;

那么，阿那律！对你来说，就像居士或居士子的衣箱里装满了各种颜色的衣服；
then your robe of cast-off rags will seem to you to be just like the clothes chest of a householder or householder's son, full of clothes of many colors.

evamevaṃ te paṃsukūlacīvaraṃ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.

同样地，你的粪扫衣对你而言也将如此。当你安住于满足时，它将带给你喜悦、安稳、无忧，并有助于趣向涅槃。

As you live contented, it will serve for your delight, for a comfortable abiding, for non-agitation, & for alighting on Unbinding.

“Yato kho tvaṃ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi,

⑥ 阿那律！你如果思念（寻思、觉悟）这大人的八种思念，

"When you think these eight thoughts of a great person and become a person who can attain at will,

imesañca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī bhavissasi akicchalābhī akasiralābhī,

并且只要愿意就能轻松、不困难地获得这四种禅那——增上心，于当下乐住，
without trouble or difficulty, these four jhanas — heightened mental states providing a pleasant abiding in the here & now —

tato tuyhaṃ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā sālīnaṃ odano vicitakāḷako anekasūpo anekabyañjano;

那么，阿那律！对你来说，就像居士或居士子的精选米饭，去除了杂色米粒，配有各种酱汁和调料；
then your meal of almsfood will seem to you to be just like the rice & wheat of a householder or householder's son, cleaned of black grains, and served with a variety of sauces & seasonings...

evamevaṃ te piṇḍiyālopabhojanaṃ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.

同样地，你的托钵乞食对你而言也将如此。当你安住于满足时，它将带给你喜悦、安稳、无忧，并有助于趣向涅槃。

As you live contented, it will serve for your delight, for a comfortable abiding, for non-agitation, & for alighting on Unbinding.

“Yato kho tvaṃ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi,

⑦ 阿那律！你如果思念（寻思、觉悟）这大人的八种思念，

"When you think these eight thoughts of a great person and become a person who can attain at will,

imesañca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī bhavissasi akicchalābhī akasiralābhī,

并且只要愿意就能轻松、不困难地获得这四种禅那——增上心，于当下乐住，
without trouble or difficulty, these four jhanas — heightened mental states providing a pleasant abiding in the here & now —

tato tuyhaṃ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā kūṭāgāraṃ ullittāvalittaṃ nivātaṃ phusitaggaḷaṃ pihitavātapānaṃ;

那么，阿那律！对你来说，就像居士或居士子的楼阁，内外涂抹平整，无有穿堂风，门闩牢固，门窗紧闭；
your dwelling at the foot of a tree will seem to you to be just like the gabled mansion of a householder or householder's son, plastered inside & out, draft-free, bolted, and with its shutters closed...

evamevaṃ te rukkhamūlasenāsanaṃ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.

同样地，你在树下的住处对你而言也将如此。当你安住于满足时，它将带给你喜悦、安稳、无忧，并有助于趣向涅槃。

As you live contented, it will serve for your delight, for a comfortable abiding, for non-agitation, & for alighting on Unbinding.

“Yato kho tvaṃ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi,

⑧ 阿那律！你如果思念（寻思、觉悟）这大人的八种思念，

"When you think these eight thoughts of a great person and become a person who can attain at will,

imesañca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī bhavissasi akicchalābhī akasiralābhī,

并且只要愿意就能轻松、不困难地获得这四种禅那——增上心，于当下乐住，
without trouble or difficulty, these four jhanas — heightened mental states providing a pleasant abiding in the here & now —

tato tuyhaṃ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā pallaṅko gonakatthato paṭikatthato paṭalikatthato kadalimigapavarapaccattharaṇo [kādali… paccattharaṇo (sī.)] sauttaracchado ubhatolohitakūpadhāno;

那么，阿那律！对你来说，就像居士或居士子的卧床，铺着长毛毯、白羊毛毯、绣花毯、珍贵的羚羊皮毯，上面有顶盖，头脚两端都有红色靠枕；
your bed on a spread of grass will seem to you like the couch of a householder or householder's son, spread with long-haired coverlets, white woolen coverlets, embroidered coverlets, antelope-hide & deer-skin rugs, covered with a canopy, and with red cushions for the head & feet...

evamevaṃ te tiṇasanthārakasayanāsanaṃ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.

同样地，你铺在地上的草垫对你而言也将如此。当你安住于满足时，它将带给你喜悦、安稳、无忧，并有助于趣向涅槃。

As you live contented, it will serve for your delight, for a comfortable abiding, for non-agitation, & for alighting on Unbinding.

“Yato kho tvaṃ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi,

⑨ 阿那律！你如果思念（寻思、觉悟）这大人的八种思念，

"When you think these eight thoughts of a great person and become a person who can attain at will,

imesañca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī bhavissasi akicchalābhī akasiralābhī,

并且只要愿意就能轻松、不困难地获得这四种禅那——增上心，于当下乐住，
without trouble or difficulty, these four jhanas — heightened mental states providing a pleasant abiding in the here & now —

tato tuyhaṃ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā nānābhesajjāni, seyyathidaṃ – sappi navanītaṃ telaṃ madhu phāṇitaṃ;

那么，阿那律！对你来说，就像居士或居士子服用的各种滋补品，例如：熟酥油、生酥油、油、蜂蜜、糖浆；
then your medicine of strong-smelling urine will seem to you to be just like the various tonics of a householder or householder's son: ghee, fresh butter, oil, honey, and molasses sugar.

evamevaṃ te pūtimuttabhesajjaṃ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.

同样地，你的腐熟尿药对你而言也将如此。当你安住于满足时，它将带给你喜悦、安稳、无忧，并有助于趣向涅槃。

As you live contented, it will serve for your delight, for a comfortable abiding, for non-agitation, & for alighting on Unbinding.

Tena hi tvaṃ, anuruddha, āyatikampi vassāvāsaṃ idheva cetīsu pācīnavaṃsadāye vihareyyāsī”ti.

阿那律！既然如此，下一个雨安居，你就住在这里，支提国的东竹林园吧！”

"Now, then, Anuruddha, you are to stay right here among the Cetis for the coming Rains Retreat."

“Evaṃ, bhante”ti kho āyasmā anuruddho bhagavato paccassosi.

“是的，世尊！”具寿阿那律回答世尊。

"As you say, lord," Ven. Anuruddha replied.

Atha kho bhagavā āyasmantaṃ anuruddhaṃ iminā ovādena ovaditvā –

这时，世尊这样教诫了具寿阿那律后，

Then, having given this exhortation to Ven. Anuruddha, the Blessed One —

seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya,

就好比强壮有力的人伸直弯曲的手臂，或者弯曲伸直的手臂，
as a strong man might extend his flexed arm or flex his extended arm —

evamevaṃ – cetīsu pācīnavaṃsadāye antarahito bhaggesu suṃsumāragire bhesakaḷāvane migadāye pāturahosīti.

就这样[迅速地]从支提国的东竹林园消失，出现在跋伽国的尸收摩罗山（鳄鱼山、失收魔罗山）的可怖林鹿野苑。

disappeared from the Eastern Bamboo Park of the Cetis and reappeared among the Bhaggas in the Deer Park at Bhesakala Grove, near Crocodile Haunt.

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第三品 ✫ 世尊细说八大人觉 The eight thoughts of a great person

Nisīdi bhagavā paññatte āsane.

世尊在准备好的座位上坐下。

He sat down on a prepared seat and,

Nisajja kho bhagavā bhikkhū āmantesi –

坐下后，世尊对比丘们说：
as he was sitting there, he addressed the monks:

“aṭṭha kho, bhikkhave, mahāpurisavitakke desessāmi, taṃ suṇātha…pe…

“比丘们！我将为你们说大人的八种思念。仔细听，好好思惟！我将要说了。”

"Monks, I will teach you the eight thoughts of a great person. Listen & pay close attention. I will speak."

“Evaṃ, bhanteti kho te bhikkhū bhagavato paccassosuṃ”.

“是的，世尊！”那些比丘回答世尊。

"Yes, lord," the monks responded.

katame ca, bhikkhave, aṭṭha mahāpurisavitakkā?

世尊说：“比丘们！什么是大人的八种思念呢？

The Blessed One said, "Now, what are the eight thoughts of a great person?

Appicchassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo mahicchassa;

比丘们！➊ （少欲觉：）此法是属于少欲者的，此法不是属于多欲者的；

This Dhamma is for one who is modest, not for one who is self-aggrandizing.

santuṭṭhassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo asantuṭṭhassa;

比丘们！➋ （知足觉：）此法是属于知足者的，此法不是属于不知足者的；

This Dhamma is for one who is content, not for one who is discontent.

pavivittassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo saṅgaṇikārāmassa;

比丘们！➌ （远离觉：）此法是属于独居者的，此法不是属于乐于群居者的；

This Dhamma is for one who is reclusive, not for one who is entangled.

āraddhavīriyassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo kusītassa;

比丘们！➍ （精进觉：）此法是属于勤奋精进者的，此法不是属于懈怠者的；

This Dhamma is for one whose persistence is aroused, not for one who is lazy.

upaṭṭhitassatissāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo muṭṭhassatissa;

比丘们！➎ （正念觉：）此法是属于正念现前者的，此法不是属于失念者的；

This Dhamma is for one whose mindfulness is established, not for one whose mindfulness is confused.

samāhitassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo asamāhitassa;

比丘们！➏ （正定觉：）此法是属于得定者的，此法不是属于心不定者的；

This Dhamma is for one whose mind is centered, not for one whose mind is uncentered.

paññavato ayaṃ, bhikkhave, dhammo, nāyaṃ dhammo duppaññassa;

比丘们！➐ （正慧觉：）此法是属于具足智慧者的，此法不是属于缺乏智慧者的；

This Dhamma is for one endowed with discernment, not for one whose discernment is weak.

nippapañcārāmassāyaṃ, bhikkhave, dhammo nippapañcaratino, nāyaṃ dhammo papañcārāmassa papañcaratino”.

比丘们！➑ （不戏论觉：）此法是属于乐于不戏论、喜于不戏论者的，此法不是属于乐于戏论、喜于戏论者的。

This Dhamma is for one who enjoys non-objectification, who delights in non-objectification, not for one who enjoys & delights in objectification.

第一章 ✩ 少欲觉 Appicchassāyaṃ / Modest

☆ 少欲觉（八大人觉） ➾ ① 不希望别人知道我是少欲、② 不希望别人知道我是知足、③ 不希望别人知道我是远离、④ 不希望别人知道我是精进、⑤ 不希望别人知道我是正念、⑥ 不希望别人知道我是正定、⑦ 不希望别人知道我是正慧、⑧ 不希望别人知道我是乐于不戏论。

“‘Appicchassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo mahicchassā’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?

比丘们！说（少欲觉：）‘此法是属于少欲者的，此法不是属于多欲者的’，这是依据什么而说的呢？

"'This Dhamma is for one who is modest, not for one who is self-aggrandizing.' Thus was it said. With reference to what was it said?

Idha, bhikkhave, bhikkhu appiccho samāno ‘appicchoti maṃ jāneyyun’ti na icchati,

① 比丘们！在这里，有位比丘是少欲的，但他并不希望‘让别人知道我是少欲！’

There is the case where a monk, being modest, does not want it to be known that 'He is modest.'

santuṭṭho samāno ‘santuṭṭhoti maṃ jāneyyun’ti na icchati,

② 在这里，有位比丘是知足的，但他并不希望：‘让别人知道，我是知足！’

Being content, he does not want it to be known that 'He is content.'

pavivitto samāno ‘pavivittoti maṃ jāneyyun’ti na icchati,

③ 在这里，有位比丘是远离的，但他并不希望：‘让别人知道，我是远离！’

Being reclusive, he does not want it to be known that 'He is reclusive.'

āraddhavīriyo samāno ‘āraddhavīriyoti maṃ jāneyyun’ti na icchati,

④ 在这里，有位比丘是精进的，但他并不希望：‘让别人知道，我是精进！’

His persistence being aroused, he does not want it to be known that 'His persistence is aroused.'

upaṭṭhitassati samāno ‘upaṭṭhitassatīti maṃ jāneyyun’ti na icchati,

⑤ 在这里，有位比丘是正念的，但他并不希望：‘让别人知道，我是正念！’

His mindfulness being established, he does not want it to be known that 'His mindfulness is established.'

samāhito samāno ‘samāhitoti maṃ jāneyyun’ti na icchati,

⑥ 在这里，有位比丘是得定的，但他并不希望：‘让别人知道，我是得定！’

His mind being centered, he does not want it to be known that 'His mind is centered.'

paññavā samāno ‘paññavāti maṃ jāneyyun’ti na icchati,

⑦ 在这里，有位比丘是有智慧的，但他并不希望：‘让别人知道，我是有智慧！’

Being endowed with discernment, he does not want it to be known that 'He is endowed with discernment.'

nippapañcārāmo samāno ‘nippapañcārāmoti maṃ jāneyyun’ti na icchati.

⑧ 在这里，有位比丘是乐于不戏论的，但他并不希望：‘让别人知道，我是乐于不戏论！’

Enjoying non-objectification, he does not want it to be known that 'He is enjoying non-objectification.'

‘Appicchassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo mahicchassā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

比丘们！说（少欲觉：）‘此法是属于少欲者的，此法不是属于多欲者的’，就是依据这个而说的！

'This Dhamma is for one who is modest, not for one who is self-aggrandizing.' Thus was it said. And with reference to this was it said.

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第二章 ✩ 知足觉 Santuṭṭhassāyaṃ / Content

“‘Santuṭṭhassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo asantuṭṭhassā’ti, iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ?

比丘们！说（知足觉：）‘此法是属于知足者的，此法不是属于不知足者的’，这是依据什么而说的呢？

"'This Dhamma is for one who is content, not for one who is discontent.' Thus was it said. With reference to what was it said?

Idha, bhikkhave, bhikkhu santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena.

比丘们！在这里，有位比丘对于任何的衣服、食物、住处、治病所需的药品资具都感到满足。

There is the case where a monk is content with any old robe cloth at all, any old almsfood, any old lodging, any old medicinal requisites for curing sickness at all.

‘Santuṭṭhassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo asantuṭṭhassā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

比丘们！说（知足觉：）‘此法是属于知足者的，此法不是属于不知足者的’，就是依据这个而说的！

'This Dhamma is for one who is content, not for one who is discontent.' Thus was it said. And with reference to this was it said.

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第三章 ✩ 远离觉 Pavivittassāyaṃ / Reclusive

“‘Pavivittassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo saṅgaṇikārāmassā’ti, iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ?

比丘们！说（远离觉：）‘此法是属于独居者的，此法不是属于乐于群居者的’，这是依据什么而说的呢？

"'This Dhamma is for one who is reclusive, not for one who is entangled.' Thus was it said. With reference to what was it said?

Idha, bhikkhave, bhikkhuno pavivittassa viharato bhavanti upasaṅkamitāro bhikkhū bhikkhuniyo upāsakā upāsikāyo rājāno rājamahāmattā titthiyā titthiyasāvakā.

比丘们！在这里，有位比丘独自远离而住，会有比丘、比丘尼、优婆塞（男居士）、优婆夷（女居士）、国王、大臣、外道、外道弟子前来拜访。

There is the case where a monk, when living in seclusion, is visited by monks, nuns, lay men, lay women, kings, royal ministers, sectarians & their disciples.

Tatra bhikkhu vivekaninnena cittena vivekapoṇena vivekapabbhārena vivekaṭṭhena nekkhammābhiratena aññadatthu uyyojanikapaṭisaṃyuttaṃyeva kathaṃ kattā [pavattā (ka.)] hoti.

然而，这位比丘的心倾向于独处、趣向于独处、导向于独处、安住于远离、乐于出离，他（与来访者交谈）只是说些适于请他们离开的话语。

With his mind bent on seclusion, tending toward seclusion, inclined toward seclusion, aiming at seclusion, relishing renunciation, he converses with them only as much as is necessary for them to take their leave.

‘Pavivittassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo saṅgaṇikārāmassā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

比丘们！说（远离觉：）‘此法是属于独居者的，此法不是属于乐于群居者的’，就是依据这个而说的！

'This Dhamma is for one who is reclusive, not for one who is entangled.' Thus was it said. And with reference to this was it said.

第四章 ✩ 精进觉 Āraddhavīriyassāyaṃ / Persistence is aroused

“‘Āraddhavīriyassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo kusītassā’ti, iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ?

比丘们！说（精进觉：）‘此法是属于勤奋精进者的，此法不是属于懈怠者的’，这是依据什么而说的呢？

"'This Dhamma is for one whose persistence is aroused, not for one who is lazy.' Thus was it said. With reference to what was it said?

Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.

比丘们！在这里，有位比丘发起精进而住，为了断除不善法、为了具足善法，他坚固、勇猛、精勤，在善法上不放弃责任。

There is the case where a monk keeps his persistence aroused for abandoning unskillful mental qualities and taking on skillful mental qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful mental qualities.

‘Āraddhavīriyassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo kusītassā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

比丘们！说（精进觉：）‘此法是属于勤奋精进者的，此法不是属于懈怠者的’，就是依据这个而说的！

'This Dhamma is for one whose persistence is aroused, not for one who is lazy.' Thus was it said. And with reference to this was it said.

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第五章 ✩ 正念觉 Upaṭṭhitassatissāyaṃ / Mindfulness is established

“‘Upaṭṭhitassatissāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo muṭṭhassatissā’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?

比丘们！说（正念觉：）‘此法是属于正念现前者的，此法不是属于失念者的’，这是依据什么而说的呢？

"'This Dhamma is for one whose mindfulness is established, not for one whose mindfulness is confused.' Thus was it said. With reference to what was it said?

Idha, bhikkhave, bhikkhu satimā hoti paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā.

比丘们！在这里，有位比丘具足正念，具足最高的念与明晰，对于很久以前所做、所说的事都能忆念、回想起来。

There is the case where a monk is mindful, highly meticulous, remembering & able to call to mind even things that were done & said long ago.

‘Upaṭṭhitassatissāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo, muṭṭhassatissā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

比丘们！说（正念觉：）‘此法是属于正念现前者的，此法不是属于失念者的’，就是依据这个而说的！

'This Dhamma is for one whose mindfulness is established, not for one whose mindfulness is confused.' Thus was it said. And with reference to this was it said.

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第六章 ✩ 正定觉 Samāhitassāyaṃ / Centered

“‘Samāhitassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo asamāhitassā’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?

比丘们！说（正定觉：）‘此法是属于得定者的，此法不是属于心不定者的’，这是依据什么而说的呢？

"'This Dhamma is for one whose mind is centered, not for one whose mind is uncentered.' Thus was it said. With reference to what was it said?

Idha, bhikkhave, bhikkhu vivicceva kāmehi…pe…

比丘们！在这里，有位比丘：⑴ 远离欲乐、远离不善法，有寻有伺，体验由远离而生的喜和乐，进入并安住于初禅。

There is the case where a monk, quite withdrawn from sensuality, withdrawn from unskillful mental qualities, enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation.

vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ…pe…

⑵ 其次，在这里，有位比丘：平息寻和伺，内心变得笃定，意识得以统一，无寻无伺，体验由定而生的喜和乐，进入并安住于二禅。

With the stilling of directed thoughts & evaluations, he enters & remains in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation — internal assurance.

pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ…pe…

⑶ 其次，在这里，有位比丘：舍离喜，安住于舍，保持正念、正知，以身感受乐。这就是圣者所宣说的‘舍、念、乐住’，进入并安住于三禅。

With the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasant abiding.'

sukhassa ca pahānā…pe…

⑷ 其次，在这里，有位比丘：断除乐、断除苦，并且先前感受到的喜、忧也已消失，达到不苦不乐、舍念清净的状态，进入并安住于四禅。

With the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — he enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain.

catutthaṃ jhānaṃ upasampajja viharati.

‘Samāhitassāyaṃ, bhikkhave, dhammo, nāyaṃ dhammo asamāhitassā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

比丘们！说（正定觉：）‘此法是属于得定者的，此法不是属于心不定者的’，就是依据这个而说的！

'This Dhamma is for one whose mind is centered, not for one whose mind is uncentered.' Thus was it said. And with reference to this was it said.

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第七章 ✩ 正慧觉 Paññavato / Discernment

“‘Paññavato ayaṃ, bhikkhave, dhammo, nāyaṃ dhammo duppaññassā’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?

比丘们！说（正慧觉：）‘此法是属于具足智慧者的，此法不是属于缺乏智慧者的’，这是依据什么而说的呢？

"'This Dhamma is for one endowed with discernment, not for one whose discernment is weak.' Thus was it said. With reference to what was it said?

Idha, bhikkhave, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.

比丘们！在这里，有位比丘具有智慧，具足了能导向（现象）生起与灭去的智慧，这智慧是圣洁的、决断性的，能正确地导向苦的完全灭尽。

There is the case where a monk is discerning, endowed with discernment of arising & passing away — noble, penetrating, leading to the right ending of stress.

‘Paññavato ayaṃ, bhikkhave, dhammo, nāyaṃ dhammo duppaññassā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

比丘们！说（正慧觉：）‘此法是属于具足智慧者的，此法不是属于缺乏智慧者的’，就是依据这个而说的！

'This Dhamma is for one endowed with discernment, not for one whose discernment is weak.' Thus was it said. And with reference to this was it said.

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第八章 ✩ 不戏论觉 Nippapañcārāmassāyaṃ / Enjoys non-objectification

“‘Nippapañcārāmassāyaṃ, bhikkhave, dhammo nippapañcaratino, nāyaṃ dhammo papañcārāmassa papañcaratino’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?

比丘们！说（不戏论觉：）‘此法是属于乐于不戏论、喜于不戏论者的，此法不是属于乐于戏论、喜于戏论者的’，这是依据什么而说的呢？

"'This Dhamma is for one who enjoys non-objectification, who delights in non-objectification, not for one who enjoys & delights in objectification.' Thus was it said. With reference to what was it said?

Idha, bhikkhave, bhikkhuno papañcanirodhe cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati.

比丘们！在这里，有位比丘的心在戏论的止息中，感到欢欣、喜悦、安住、解脱。

There is the case where a monk's mind leaps up, grows confident, steadfast, & is firm in the cessation of objectification.

‘Nippapañcārāmassāyaṃ, bhikkhave, dhammo, nippapañcaratino, nāyaṃ dhammo papañcārāmassa papañcaratino’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttan”ti.

比丘们！说（不戏论觉：）‘此法是属于乐于不戏论、喜于不戏论者的，此法不是属于乐于戏论、喜于戏论者的’，就是依据这个而说的！”

'This Dhamma is for one who enjoys non-objectification, who delights in non-objectification, not for one who enjoys & delights in objectification.' Thus was it said. And with reference to this was it said."

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第四品 ✫ 结语 Epilog

Atha kho āyasmā anuruddho āyatikampi vassāvāsaṃ tattheva cetīsu pācīnavaṃsadāye vihāsi.

然后，具寿阿那律在下一个雨安居，就住在那个支提国的东竹林园。

Now, during the following Rains Retreat, Ven. Anuruddha stayed right there in the Eastern Bamboo Park among the Cetis.

Atha kho āyasmā anuruddho eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto

这时，具寿阿那律独自远离，不放逸、热忱、精勤地安住着。

Dwelling alone, secluded, heedful, ardent, & resolute,

nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ –

不久之后，这位善男子为了那个目标——正是为了它，善男子们正确地从家庭出家，过上无家的生活——那无上的目标，
he in no long time reached & remained in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness,

brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.

即梵行的终点，就在此生，通过自己的证悟和了知，他证得、具足并安住于其中，
knowing & realizing it for himself in the here & now.

“Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi.

他证知：‘生已尽，梵行已立，应作已作，不再有后有（轮回之生）。’

He knew: "Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world."

Aññataro ca panāyasmā anuruddho arahataṃ ahosīti.

于是，具寿阿那律成为了阿罗汉中的一员。

And thus Ven. Anuruddha became another one of the arahants.

第一章 ✩ 阿那律尊者证道法偈 Anuruddha's verse

Atha kho āyasmā anuruddho arahattappatto tāyaṃ velāyaṃ imā gāthāyo abhāsi –

那时，具寿阿那律在证得阿罗汉果之后，说了这些偈颂：

Then, on attaining arahantship, he uttered this verse:

[theragā. 901-903] “Mama saṅkappamaññāya, satthā loke anuttaro;

“了知我的心念，世间的无上导师；

Knowing my thoughts, the Teacher, unexcelled in the cosmos,

Manomayena kāyena, iddhiyā upasaṅkami.

以意生身，通过神通来到我这里。

came to me through his power in a body made of mind.

“Yathā me ahu saṅkappo, tato uttari desayi;

“他依据我的心念而说法，然后又教导了更超胜的；

He taught in line with my thoughts, and then further.

Nippapañcarato buddho, nippapañcaṃ adesayi.

喜爱无戏论的佛陀，教导了无戏论法。

The Buddha, delighting in non-objectification, taught non-objectification.

“Tassāhaṃ dhammamaññāya, vihāsiṃ sāsane rato;

“了知了他的法后，我欢喜地安住于他的教导中；

Knowing his Dhamma, I kept delighting in his bidding.

Tisso vijjā anuppattā, kataṃ buddhassa sāsanan”ti.

三明已经被证得，佛陀的教导已经完成。”

The three knowledges have been attained; the Buddha's bidding, done.

dasamaṃ;

阿那律八大人觉经 ～居士品‧第十经终

To Anuruddha: the Tenth.

～《增支部经典‧八集‧Anuruddhamahāvitakkasutta 阿那律八大人觉经》(AN 8.30)

Gahapativaggo tatiyo.

第三 居士品（终）

Tassuddānaṃ –

此品（十经）摄颂：

Dve uggā dve ca hatthakā, mahānāmena jīvako;

（一）（二）两篇郁伽经、（三）（四）两篇呵哆经、

（五）摩诃男经、（六）耆婆经、

Dve balā akkhaṇā vuttā, anuruddhena te dasāti.

（七）（八）两篇八力经、

（九）无暇经、（十）阿那律八大人觉经。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 8.1-50)/1.4 Dānavagga 布施品 (AN 8.31-40)”

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【经名】 1.4.1 Paṭhamadānasutta 布施之一 (AN 8.31)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Dānavaggo

1. Paṭhamadānasuttaṃ

31. [dī. ni. 3.336] “Aṭṭhimāni, bhikkhave, dānāni. Katamāni aṭṭha? Āsajja dānaṃ deti, bhayā dānaṃ deti, ‘adāsi me’ti dānaṃ deti, ‘dassati me’ti dānaṃ deti, ‘sāhu dānan’ti dānaṃ deti, ‘ahaṃ pacāmi, ime na pacanti; nārahāmi pacanto apacantānaṃ dānaṃ adātun’ti dānaṃ deti, ‘imaṃ me dānaṃ dadato kalyāṇo kittisaddo abbhuggacchatī’ti dānaṃ deti, cittālaṅkāracittaparikkhāratthaṃ dānaṃ deti. Imāni kho, bhikkhave, aṭṭha dānānī”ti. Paṭhamaṃ.

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第四 布施品

三十一 布施 （一）

一 “诸比丘！布施有八种。是哪八种呢？

二 就是：来到面前时给予布施；因为怖畏而给予布施；因为‘（他）以前曾布施给我’而给予布施；因为‘（他）将来会布施给我’而给予布施；思考：‘布施是善的’而给予布施；思考：‘我做饭，他们不做饭；我做饭的人不应不布施给不做饭的人’而给予布施；思考：‘如果给予此布施，我将获得好的名声’而给予布施；为了心的庄严、心的资助而给予布施。

诸比丘！像这样，有八种布施。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 8.1-50)/1.4 Dānavagga 布施品 (AN 8.31-40)”

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【经名】 1.4.2 Dutiyadānasutta 布施之二 (AN 8.32)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyadānasuttaṃ

32.

[kathā. 480] “Saddhā hiriyaṃ kusalañca dānaṃ,

Dhammā ete sappurisānuyātā;

Etañhi maggaṃ diviyaṃ vadanti,

Etena hi gacchati devalokan”ti. dutiyaṃ;

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三十二 布施 （二）

信心、惭愧、善行与布施，

这些是善人所奉行的法；

这确实被称为通往天界的道路，

由此确实能去往天界。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 8.1-50)/1.4 Dānavagga 布施品 (AN 8.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.3 Dānavatthusutta 八布施事 (AN 8.33)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Dānavatthusuttaṃ

33. “Aṭṭhimāni, bhikkhave, dānavatthūni. Katamāni aṭṭha? Chandā dānaṃ deti, dosā dānaṃ deti, mohā dānaṃ deti, bhayā dānaṃ deti, ‘dinnapubbaṃ katapubbaṃ pitupitāmahehi, nārahāmi porāṇaṃ kulavaṃsaṃ hāpetun’ti dānaṃ deti, ‘imāhaṃ dānaṃ datvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti dānaṃ deti, ‘imaṃ me dānaṃ dadato cittaṃ pasīdati, attamanatā somanassaṃ upajāyatī’ti dānaṃ deti, cittālaṅkāracittaparikkhāratthaṃ dānaṃ deti. Imāni kho, bhikkhave, aṭṭha dānavatthūnī”ti. Tatiyaṃ.

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三十三 八布施事

一 “诸比丘！布施的因由有八种。是哪八种呢？

二 就是：因为欲望而给予布施；因为嗔恨而给予布施；因为愚痴而给予布施；因为怖畏而给予布施；思考：‘（这是）父辈祖辈以前所做、所行的，我不应废弃古老的家族传统’而给予布施；思考：‘我给予此布施后，身体败坏、死亡之后将投生到善趣、天界’而给予布施；思考：‘我给予此布施时，内心感到清澈、满足、喜悦’而给予布施；为了心的庄严、心的资助而给予布施。

诸比丘！像这样，布施的因由有八种。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 8.1-50)/1.4 Dānavagga 布施品 (AN 8.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.4 Khettasutta 八分福田 (AN 8.34)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Khettasuttaṃ

34. “Aṭṭhaṅgasamannāgate, bhikkhave, khette bījaṃ vuttaṃ na mahapphalaṃ hoti na mahassādaṃ na phātiseyyaṃ [na phātiseyyanti (sī. syā. ka.), na phātiseyyā (katthaci)]. Kathaṃ aṭṭhaṅgasamannāgate? Idha, bhikkhave, khettaṃ unnāmaninnāmi ca hoti, pāsāṇasakkharikañca hoti, ūsarañca hoti, na ca gambhīrasitaṃ hoti, na āyasampannaṃ hoti, na apāyasampannaṃ hoti, na mātikāsampannaṃ hoti, na mariyādasampannaṃ hoti. Evaṃ aṭṭhaṅgasamannāgate, bhikkhave, khette bījaṃ vuttaṃ na mahapphalaṃ hoti na mahassādaṃ na phātiseyyaṃ.

“Evamevaṃ kho, bhikkhave, aṭṭhaṅgasamannāgatesu samaṇabrāhmaṇesu dānaṃ dinnaṃ na mahapphalaṃ hoti na mahānisaṃsaṃ na mahājutikaṃ na mahāvipphāraṃ. Kathaṃ aṭṭhaṅgasamannāgatesu? Idha, bhikkhave, samaṇabrāhmaṇā micchādiṭṭhikā honti, micchāsaṅkappā, micchāvācā, micchākammantā, micchāājīvā, micchāvāyāmā, micchāsatino, micchāsamādhino. Evaṃ aṭṭhaṅgasamannāgatesu, bhikkhave, samaṇabrāhmaṇesu dānaṃ dinnaṃ na mahapphalaṃ hoti na mahānisaṃsaṃ na mahājutikaṃ na mahāvipphāraṃ.

“Aṭṭhaṅgasamannāgate, bhikkhave, khette bījaṃ vuttaṃ mahapphalaṃ hoti mahassādaṃ phātiseyyaṃ. Kathaṃ aṭṭhaṅgasamannāgate? Idha, bhikkhave, khettaṃ anunnāmāninnāmi ca hoti, apāsāṇasakkharikañca hoti, anūsarañca hoti, gambhīrasitaṃ hoti, āyasampannaṃ hoti, apāyasampannaṃ hoti, mātikāsampannaṃ hoti, mariyādasampannaṃ hoti. Evaṃ aṭṭhaṅgasamannāgate, bhikkhave, khette bījaṃ vuttaṃ mahapphalaṃ hoti mahassādaṃ phātiseyyaṃ.

“Evamevaṃ kho, bhikkhave, aṭṭhaṅgasamannāgatesu samaṇabrāhmaṇesu dānaṃ dinnaṃ mahapphalaṃ hoti mahānisaṃsaṃ mahājutikaṃ mahāvipphāraṃ. Kathaṃ aṭṭhaṅgasamannāgatesu? Idha, bhikkhave, samaṇabrāhmaṇā sammādiṭṭhikā honti, sammāsaṅkappā, sammāvācā, sammākammantā, sammāājīvā, sammāvāyāmā, sammāsatino, sammāsamādhino. Evaṃ aṭṭhaṅgasamannāgatesu, bhikkhave, samaṇabrāhmaṇesu dānaṃ dinnaṃ mahapphalaṃ hoti mahānisaṃsaṃ mahājutikaṃ mahāvipphāran”ti.

“Yathāpi khette sampanne, pavuttā bījasampadā;

Deve sampādayantamhi [sañjāyantamhi (ka.)], hoti dhaññassa sampadā.

“Anītisampadā hoti, virūḷhī bhavati sampadā;

Vepullasampadā hoti, phalaṃ ve hoti sampadā.

“Evaṃ sampannasīlesu, dinnā bhojanasampadā;

Sampadānaṃ upaneti, sampannaṃ hissa taṃ kataṃ.

“Tasmā sampadamākaṅkhī, sampannatthūdha puggalo;

Sampannapaññe sevetha, evaṃ ijjhanti sampadā.

“Vijjācaraṇasampanne, laddhā cittassa sampadaṃ;

Karoti kammasampadaṃ, labhati catthasampadaṃ.

“Lokaṃ ñatvā yathābhūtaṃ, pappuyya diṭṭhisampadaṃ;

Maggasampadamāgamma, yāti sampannamānaso.

“Odhunitvā malaṃ sabbaṃ, patvā nibbānasampadaṃ;

Muccati sabbadukkhehi, sā hoti sabbasampadā”ti. catutthaṃ;

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三十四 八分福田

一 “诸比丘！在具备八种条件的田地里播种，不会有大果实、大滋味、大增长。是哪八种条件呢？

二 诸比丘！这里的田地，是凹凸不平的、多碎石瓦砾的、含盐碱的、耕层不深的、没有好的引水渠、没有好的排水渠、没有好的灌溉沟、没有好的田埂。

诸比丘！像这样，在具备这八种条件的田地里播种，不会有大果实、大滋味、大增长。

诸比丘！同样地，向具备八种条件的沙门、婆罗门布施，不会有大果报、大功德、大光明、大扩展。是哪八种条件呢？

三 诸比丘！这里的沙门、婆罗门，持有邪见、邪思维、邪语、邪业、邪命、邪精进、邪念、邪定。

诸比丘！像这样，向具备这八种条件的沙门、婆罗门布施，不会有大果报、大功德、大光明、大扩展。

四 诸比丘！在具备八种条件的田地里播种，会有大果实、大滋味、大增长。是哪八种条件呢？

五 诸比丘！这里的田地，是平坦的、没有碎石瓦砾的、不含盐碱的、耕层深的、有好的引水渠、有好的排水渠、有好的灌溉沟、有好的田埂。

诸比丘！像这样，在具备这八种条件的田地里播种，会有大果实、大滋味、大增长。

诸比丘！同样地，向具备八种条件的沙门、婆罗门布施，会有大果报、大功德、大光明、大扩展。是哪八种条件呢？

六 诸比丘！这里的沙门、婆罗门，持有正见、正思维、正语、正业、正命、正精进、正念、正定。

诸比丘！像这样，向具备这八种条件的沙门、婆罗门布施，会有大果报、大功德、大光明、大扩展。”

如同在条件具足的田地里，播撒下优良的种子；

当雨水充足（天时具足）时，谷物便会丰收，

远离灾害而生长茂盛，

结出丰硕的果实。同样地，

向持戒具足者布施圆满的食物，

能带来圆满的成就，因为这是对其德行的圆满供养。

因此，渴望获得圆满成就的人，

应当亲近智慧具足者，这样就能成就圆满。

获得明行具足、心意圆满，

所作的事业就会圆满，得到真实的利益。

如实了知世间后，便能获得正见圆满，

依循道的圆满而前进，心意随之圆满。

拂除一切的污垢，证得涅槃的圆满，

就能解脱一切痛苦，那便是所有的圆满成就。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 8.1-50)/1.4 Dānavagga 布施品 (AN 8.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.5 Dānūpapattisutta 八布施生 (AN 8.35)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Dānūpapattisuttaṃ

35. [dī. ni. 3.337] “Aṭṭhimā, bhikkhave, dānūpapattiyo. Katamā aṭṭha? Idha, bhikkhave, ekacco dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. So yaṃ deti taṃ paccāsīsati [paccāsiṃsati (sī. syā. kaṃ. pī.)]. So passati khattiyamahāsāle vā brāhmaṇamahāsāle vā gahapatimahāsāle vā pañcahi kāmaguṇehi samappite samaṅgībhūte paricārayamāne. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā sahabyataṃ upapajjeyyan’ti! So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa taṃ cittaṃ hīne vimuttaṃ [hīnedhimuttaṃ (syā. pī.) vimuttanti adhimuttaṃ, vimuttanti vā vissaṭṭhaṃ (ṭīkāsaṃvaṇṇanā)], uttari abhāvitaṃ, tatrūpapattiyā saṃvattati. Kāyassa bhedā paraṃ maraṇā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā sahabyataṃ upapajjati. Tañca kho sīlavato vadāmi, no dussīlassa. Ijjhati, bhikkhave, sīlavato cetopaṇidhi visuddhattā.

“Idha pana, bhikkhave, ekacco dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. So yaṃ deti taṃ paccāsīsati. Tassa sutaṃ hoti – ‘cātumahārājikā [cātummahārājikā (sī. syā. kaṃ. pī.)] devā dīghāyukā vaṇṇavanto sukhabahulā’ti. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyyan’ti. So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa taṃ cittaṃ hīne vimuttaṃ, uttari abhāvitaṃ, tatrūpapattiyā saṃvattati. Kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjati. Tañca kho sīlavato vadāmi, no dussīlassa. Ijjhati, bhikkhave, sīlavato cetopaṇidhi visuddhattā.

“Idha pana, bhikkhave, ekacco dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. So yaṃ deti taṃ paccāsīsati. Tassa sutaṃ hoti – tāvatiṃsā devā…pe… yāmā devā… tusitā devā… nimmānaratī devā… paranimmitavasavattī devā dīghāyukā vaṇṇavanto sukhabahulāti. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjeyyan’ti. So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa taṃ cittaṃ hīne vimuttaṃ, uttari abhāvitaṃ, tatrūpapattiyā saṃvattati. Kāyassa bhedā paraṃ maraṇā paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjati. Tañca kho sīlavato vadāmi, no dussīlassa. Ijjhati, bhikkhave, sīlavato cetopaṇidhi visuddhattā.

“Idha pana, bhikkhave, ekacco dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. So yaṃ deti taṃ paccāsīsati. Tassa sutaṃ hoti – ‘brahmakāyikā devā dīghāyukā vaṇṇavanto sukhabahulā’ti. Tassa evaṃ hoti – ‘aho vatāhaṃ kāyassa bhedā paraṃ maraṇā brahmakāyikānaṃ devānaṃ sahabyataṃ upapajjeyyan’ti. So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti. Tassa taṃ cittaṃ hīne vimuttaṃ, uttari abhāvitaṃ, tatrūpapattiyā saṃvattati. Kāyassa bhedā paraṃ maraṇā brahmakāyikānaṃ devānaṃ sahabyataṃ upapajjati. Tañca kho sīlavato vadāmi, no dussīlassa; vītarāgassa, no sarāgassa. Ijjhati, bhikkhave, sīlavato cetopaṇidhi vītarāgattā. Imā kho, bhikkhave, aṭṭha dānūpapattiyo”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

三十五 八布施生

一 “诸比丘！因布施而投生的情况有八种。是哪八种呢？

二 诸比丘！在此，有某一类人布施给沙门或婆罗门：食物、饮料、衣服、车乘、花鬘、熏香、涂香、床座、住所、灯明。他布施时有所期求；他看见刹帝利大富豪、婆罗门大富豪、或居士大富豪拥有五种妙欲，丰足圆满，享受娱乐，他就这样想：‘啊，愿我身体败坏、死亡之后，能投生为刹帝利大富豪、或婆罗门大富豪、或居士大富豪的同伴！’他执持这样的心，确立这样的心，培育这样的心。他的这个心倾向于低劣（指欲界人间），没有向上培育（向更高境界），当身体败坏、死亡之后，他就投生为刹帝利大富豪、或婆罗门大富豪、或居士大富豪的同伴。但我说这是对持戒者而言，不是对破戒者而言。诸比丘！持戒者的心愿，因为清净而能成就。

三 诸比丘！再者，在此，有某一类人布施给沙门或婆罗门：食物、饮料、衣服、车乘、花鬘、熏香、涂香、床座、住所、灯明。他布施时有所期求；他听说：‘四大天王天（Cātumahārājikā）的诸天寿命长久、容色焕发、多有快乐。’他就这样想：‘啊，愿我身体败坏、死亡之后，能投生为四大天王天诸天的同伴！’他执持这样的心，确立这样的心，培育这样的心。他的这个心倾向于低劣（指此天界），没有向上培育，当身体败坏、死亡之后，他就投生为四大天王天诸天的同伴。但我说这是对持戒者而言，不是对破戒者而言。诸比丘！持戒者的心愿，因为清净而能成就。

四 诸比丘！再者，在此，有某一类人布施给沙门或婆罗门：食物、饮料、衣服、车乘、花鬘、熏香、涂香、床座、住所、灯明。他布施时有所期求；他听说：‘忉利天（Tāvatiṃsa）的诸天...[寿命长久、容色焕发、多有快乐]。’他就这样想：‘啊，愿我身体败坏、死亡之后，能投生为忉利天诸天的同伴！’他执持这样的心，确立这样的心，培育这样的心。他的这个心倾向于低劣，没有向上培育，当身体败坏、死亡之后，他就投生为忉利天诸天的同伴。但我说这是对持戒者而言，不是对破戒者而言。诸比丘！持戒者的心愿，因为清净而能成就。

诸比丘！再者，在此，有某一类人布施给沙门或婆罗门：食物、饮料、衣服、车乘、花鬘、熏香、涂香、床座、住所、灯明。他布施时有所期求；他听说：‘夜摩天（Yāma）的诸天...[寿命长久、容色焕发、多有快乐]。’他就这样想：‘啊，愿我身体败坏、死亡之后，能投生为夜摩天诸天的同伴！’他执持这样的心，确立这样的心，培育这样的心。他的这个心倾向于低劣，没有向上培育，当身体败坏、死亡之后，他就投生为夜摩天诸天的同伴。但我说这是对持戒者而言，不是对破戒者而言。诸比丘！持戒者的心愿，因为清净而能成就。

诸比丘！再者，在此，有某一类人布施给沙门或婆罗门：食物、饮料、衣服、车乘、花鬘、熏香、涂香、床座、住所、灯明。他布施时有所期求；他听说：‘兜率天（Tusita）的诸天...[寿命长久、容色焕发、多有快乐]。’他就这样想：‘啊，愿我身体败坏、死亡之后，能投生为兜率天诸天的同伴！’他执持这样的心，确立这样的心，培育这样的心。他的这个心倾向于低劣，没有向上培育，当身体败坏、死亡之后，他就投生为兜率天诸天的同伴。但我说这是对持戒者而言，不是对破戒者而言。诸比丘！持戒者的心愿，因为清净而能成就。

诸比丘！再者，在此，有某一类人布施给沙门或婆罗门：食物、饮料、衣服、车乘、花鬘、熏香、涂香、床座、住所、灯明。他布施时有所期求；他听说：‘化乐天（Nimmānaratī）的诸天...[寿命长久、容色焕发、多有快乐]。’他就这样想：‘啊，愿我身体败坏、死亡之后，能投生为化乐天诸天的同伴！’他执持这样的心，确立这样的心，培育这样的心。他的这个心倾向于低劣，没有向上培育，当身体败坏、死亡之后，他就投生为化乐天诸天的同伴。但我说这是对持戒者而言，不是对破戒者而言。诸比丘！持戒者的心愿，因为清净而能成就。

诸比丘！再者，在此，有某一类人布施给沙门或婆罗门：食物、饮料、衣服、车乘、花鬘、熏香、涂香、床座、住所、灯明。他布施时有所期求；他听说：‘他化自在天（Paranimmitavasavattī）的诸天寿命长久、容色焕发、多有快乐。’他就这样想：‘啊，愿我身体败坏、死亡之后，能投生为他化自在天诸天的同伴！’他执持这样的心，确立这样的心，培育这样的心。他的这个心倾向于低劣，没有向上培育，当身体败坏、死亡之后，他就投生为他化自在天诸天的同伴。但我说这是对持戒者而言，不是对破戒者而言。诸比丘！持戒者的心愿，因为清净而能成就。

五 诸比丘！再者，在此，有某一类人布施给沙门或婆罗门：食物、饮料、衣服、车乘、花鬘、熏香、涂香、床座、住所、灯明。他布施时有所期求；他听说：‘梵身天（Brahmakāyikā）的诸天寿命长久、容色焕发、多有快乐。’他就这样想：‘啊，愿我身体败坏、死亡之后，能投生为梵身天诸天的同伴！’他执持这样的心，确立这样的心，培育这样的心。他的这个心倾向于（梵天界），没有向上培育（向更高解脱），当身体败坏、死亡之后，他就投生为梵身天诸天的同伴。但这不仅是对持戒者而言，不是对破戒者而言；而且是对离贪者而言，不是对有贪者而言。诸比丘！持戒者的心愿，因为离贪而能成就。

诸比丘！像这样，因布施而投生的情况有八种。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 8.1-50)/1.4 Dānavagga 布施品 (AN 8.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.6 Puññakiriyavatthusutta 福业事 (AN 8.36)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Puññakiriyavatthusuttaṃ

36. “Tīṇimāni, bhikkhave, puññakiriyavatthūni. Katamāni tīṇi? Dānamayaṃ puññakiriyavatthu [puññakiriyavatthuṃ (sī. pī.) evamuparipi], sīlamayaṃ puññakiriyavatthu, bhāvanāmayaṃ puññakiriyavatthu. Idha, bhikkhave, ekaccassa dānamayaṃ puññakiriyavatthu parittaṃ kataṃ hoti, sīlamayaṃ puññakiriyavatthu parittaṃ kataṃ hoti, bhāvanāmayaṃ puññakiriyavatthuṃ [puññakiriyavatthu (syā.)] nābhisambhoti. So kāyassa bhedā paraṃ maraṇā manussadobhagyaṃ upapajjati.

“Idha pana, bhikkhave, ekaccassa dānamayaṃ puññakiriyavatthu mattaso kataṃ hoti, sīlamayaṃ puññakiriyavatthu mattaso kataṃ hoti, bhāvanāmayaṃ puññakiriyavatthuṃ nābhisambhoti. So kāyassa bhedā paraṃ maraṇā manussasobhagyaṃ upapajjati.

“Idha pana, bhikkhave, ekaccassa dānamayaṃ puññakiriyavatthu adhimattaṃ kataṃ hoti, sīlamayaṃ puññakiriyavatthu adhimattaṃ kataṃ hoti, bhāvanāmayaṃ puññakiriyavatthuṃ nābhisambhoti. So kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjati. Tatra, bhikkhave, cattāro mahārājāno dānamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā, sīlamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā, cātumahārājike deve dasahi ṭhānehi adhigaṇhanti – dibbena āyunā, dibbena vaṇṇena, dibbena sukhena, dibbena yasena, dibbena ādhipateyyena, dibbehi rūpehi, dibbehi saddehi, dibbehi gandhehi, dibbehi rasehi, dibbehi phoṭṭhabbehi.

“Idha pana, bhikkhave, ekaccassa dānamayaṃ puññakiriyavatthu adhimattaṃ kataṃ hoti, sīlamayaṃ puññakiriyavatthu adhimattaṃ kataṃ hoti, bhāvanāmayaṃ puññakiriyavatthuṃ nābhisambhoti. So kāyassa bhedā paraṃ maraṇā tāvatiṃsānaṃ devānaṃ sahabyataṃ upapajjati. Tatra, bhikkhave, sakko devānamindo dānamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā sīlamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā tāvatiṃse deve dasahi ṭhānehi adhigaṇhāti – dibbena āyunā…pe… dibbehi phoṭṭhabbehi.

“Idha pana, bhikkhave, ekaccassa dānamayaṃ puññakiriyavatthu adhimattaṃ kataṃ hoti, sīlamayaṃ puññakiriyavatthu adhimattaṃ kataṃ hoti, bhāvanāmayaṃ puññakiriyavatthuṃ nābhisambhoti. So kāyassa bhedā paraṃ maraṇā yāmānaṃ devānaṃ sahabyataṃ upapajjati. Tatra, bhikkhave, suyāmo devaputto dānamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā, sīlamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā, yāme deve dasahi ṭhānehi adhigaṇhāti – dibbena āyunā…pe… dibbehi phoṭṭhabbehi.

“Idha pana, bhikkhave, ekaccassa dānamayaṃ puññakiriyavatthu adhimattaṃ kataṃ hoti, sīlamayaṃ puññakiriyavatthu adhimattaṃ kataṃ hoti, bhāvanāmayaṃ puññakiriyavatthuṃ nābhisambhoti. So kāyassa bhedā paraṃ maraṇā tusitānaṃ devānaṃ sahabyataṃ upapajjati. Tatra, bhikkhave, santusito devaputto dānamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā, sīlamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā, tusite deve dasahi ṭhānehi adhigaṇhāti – dibbena āyunā…pe… dibbehi phoṭṭhabbehi.

“Idha pana, bhikkhave, ekaccassa dānamayaṃ puññakiriyavatthu adhimattaṃ kataṃ hoti, sīlamayaṃ puññakiriyavatthu adhimattaṃ kataṃ hoti, bhāvanāmayaṃ puññakiriyavatthuṃ nābhisambhoti. So kāyassa bhedā paraṃ maraṇā nimmānaratīnaṃ devānaṃ sahabyataṃ upapajjati. Tatra, bhikkhave, sunimmito devaputto dānamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā, sīlamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā, nimmānaratīdeve dasahi ṭhānehi adhigaṇhāti – dibbena āyunā…pe… dibbehi phoṭṭhabbehi.

“Idha pana, bhikkhave, ekaccassa dānamayaṃ puññakiriyavatthu adhimattaṃ kataṃ hoti, sīlamayaṃ puññakiriyavatthu adhimattaṃ kataṃ hoti, bhāvanāmayaṃ puññakiriyavatthuṃ nābhisambhoti. So kāyassa bhedā paraṃ maraṇā paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjati. Tatra, bhikkhave, vasavattī devaputto dānamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā, sīlamayaṃ puññakiriyavatthuṃ atirekaṃ karitvā, paranimmitavasavattīdeve dasahi ṭhānehi adhigaṇhāti – dibbena āyunā, dibbena vaṇṇena, dibbena sukhena, dibbena yasena, dibbena ādhipateyyena, dibbehi rūpehi, dibbehi saddehi, dibbehi gandhehi, dibbehi rasehi, dibbehi phoṭṭhabbehi. Imāni kho, bhikkhave, tīṇi puññakiriyavatthūnī”ti. Chaṭṭhaṃ.

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三十六 福业事

一 “诸比丘！福业的基础有三种。是哪三种呢？

二 就是：布施类的福业基础、持戒类的福业基础、禅修类的福业基础。

三 诸比丘！在此，有某一类人，很少做布施类的福业，很少做持戒类的福业，没有实践禅修类的福业。他在身体败坏、死亡之后，投生为不幸的人。

四 诸比丘！再者，在此，有某一类人，适度地做布施类的福业，适度地做持戒类的福业，没有实践禅修类的福业。他在身体败坏、死亡之后，投生为幸运的人。

五 诸比丘！再者，在此，有某一类人，大量地做布施类的福业，大量地做持戒类的福业，没有实践禅修类的福业。他在身体败坏、死亡之后，投生为四大天王天诸天的同伴。诸比丘！在那里，四大天王因为做了非常多的布施类福业、非常多的持戒类福业，而在十个方面胜过（同伴的）四大天王天诸天：天寿、天貌、天乐、天誉、天威权、天色、天声、天香、天味、天触。

六 诸比丘！再者，在此，有某一类人，大量地做布施类的福业，大量地做持戒类的福业，没有实践禅修类的福业。他在身体败坏、死亡之后，投生为忉利天诸天的同伴。诸比丘！在那里，帝释天主（Sakko devānamindo）因为做了非常多的布施类福业、非常多的持戒类福业，而在十个方面胜过（同伴的）忉利天诸天：天寿、天貌、天乐、天誉、天威权、天色、天声、天香、天味、天触。

七 诸比丘！再者，在此，有某一类人，大量地做布施类的福业，大量地做持戒类的福业，没有实践禅修类的福业。他在身体败坏、死亡之后，投生为夜摩天诸天的同伴。诸比丘！在那里，须夜摩天子（Suyāmo devaputto）因为做了非常多的布施类福业、非常多的持戒类福业，而在十个方面胜过（同伴的）夜摩天诸天：天寿、天貌、天乐、天誉、天威权、天色、天声、天香、天味、天触。

八 诸比丘！再者，在此，有某一类人，大量地做布施类的福业，大量地做持戒类的福业，没有实践禅修类的福业。他在身体败坏、死亡之后，投生为兜率天诸天的同伴。诸比丘！在那里，善兜率天子（Santusito devaputto）因为做了非常多的布施类福业、非常多的持戒类福业，而在十个方面胜过（同伴的）兜率天诸天：天寿、天貌、天乐、天誉、天威权、天色、天声、天香、天味、天触。

九 诸比丘！再者，在此，有某一类人，大量地做布施类的福业，大量地做持戒类的福业，没有实践禅修类的福业。他在身体败坏、死亡之后，投生为化乐天诸天的同伴。诸比丘！在那里，善化天子（Sunimmito devaputto）因为做了非常多的布施类福业、非常多的持戒类福业，而在十个方面胜过（同伴的）化乐天诸天：天寿、天貌、天乐、天誉、天威权、天色、天声、天香、天味、天触。

一〇 诸比丘！再者，在此，有某一类人，大量地做布施类的福业，大量地做持戒类的福业，没有实践禅修类的福业。他在身体败坏、死亡之后，投生为他化自在天诸天的同伴。诸比丘！在那里，婆娑跋提天子（Vasavattī devaputto）因为做了非常多的布施类福业、非常多的持戒类福业，而在十个方面胜过（同伴的）他化自在天诸天：天寿、天貌、天乐、天誉、天威权、天色、天声、天香、天味、天触。

诸比丘！像这样，福业的基础有三种。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 8.1-50)/1.4 Dānavagga 布施品 (AN 8.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.7 Sappurisadānasutta 善士施 (AN 8.37)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Sappurisadānasuttaṃ

37. “Aṭṭhimāni, bhikkhave, sappurisadānāni. Katamāni aṭṭha? Suciṃ deti, paṇītaṃ deti, kālena deti, kappiyaṃ deti, viceyya deti, abhiṇhaṃ deti, dadaṃ cittaṃ pasādeti, datvā attamano hoti. Imāni kho, bhikkhave, aṭṭha sappurisadānānī”ti.

“Suciṃ paṇītaṃ kālena, kappiyaṃ pānabhojanaṃ;

Abhiṇhaṃ dadāti dānaṃ, sukhettesu [sukhette (sī. pī.)] brahmacārisu.

“Neva [na ca (sī. pī.)] vippaṭisārissa, cajitvā āmisaṃ bahuṃ;

Evaṃ dinnāni dānāni, vaṇṇayanti vipassino.

“Evaṃ yajitvā medhāvī, saddho muttena cetasā;

Abyābajjhaṃ [abyāpajjhaṃ (ka.) a. ni. 4.40; 6.37] sukhaṃ lokaṃ, paṇḍito upapajjatī”ti. sattamaṃ;

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三十七 善士施

一 “比丘们！善士的布施有八种。是哪八种呢？

二 即：布施洁净的物品，布施优质的物品，适时地布施，布施适宜的物品，审慎选择后布施，持续不断地布施，布施时内心清净喜悦，布施后感到满意快乐。

比丘们！这就是善士布施的八种。”

洁净优质的饮食

适时适宜且屡屡（布施）

为梵行者等福田

给予布施之人者

即使舍弃众多财物

也不会有后悔之心

这样给予布施的人

正观者们如此赞叹

有信心的智者这样

以解脱心作供施

在无害安乐的世界

受生也是贤智者

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 8.1-50)/1.4 Dānavagga 布施品 (AN 8.31-40)”

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【经名】 1.4.8 Sappurisasutta 善士利益 (AN 8.38)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Sappurisasuttaṃ

38. “Sappuriso, bhikkhave, kule jāyamāno bahuno janassa atthāya hitāya sukhāya hoti – mātāpitūnaṃ atthāya hitāya sukhāya hoti, puttadārassa atthāya hitāya sukhāya hoti, dāsakammakaraporisassa atthāya hitāya sukhāya hoti, mittāmaccānaṃ atthāya hitāya sukhāya hoti, pubbapetānaṃ atthāya hitāya sukhāya hoti, rañño atthāya hitāya sukhāya hoti, devatānaṃ atthāya hitāya sukhāya hoti, samaṇabrāhmaṇānaṃ atthāya hitāya sukhāya hoti.

“Seyyathāpi, bhikkhave, mahāmegho sabbasassāni sampādento bahuno janassa atthāya hitāya sukhāya [hitāya…pe… (syā. ka.)] hoti; evamevaṃ kho, bhikkhave, sappuriso kule jāyamāno bahuno janassa atthāya hitāya sukhāya hoti – mātāpitūnaṃ atthāya hitāya sukhāya hoti, puttadārassa atthāya hitāya sukhāya hoti, dāsakammakaraporisassa atthāya hitāya sukhāya hoti, mittāmaccānaṃ atthāya hitāya sukhāya hoti, pubbapetānaṃ atthāya hitāya sukhāya hoti, rañño atthāya hitāya sukhāya hoti, devatānaṃ atthāya hitāya sukhāya hoti, samaṇabrāhmaṇānaṃ atthāya hitāya sukhāya hotī”ti.

“Bahūnaṃ [bahunnaṃ (sī. pī.)] vata atthāya, sappañño gharamāvasaṃ;

Mātaraṃ pitaraṃ pubbe, rattindivamatandito.

“Pūjeti sahadhammena, pubbekatamanussaraṃ;

Anāgāre pabbajite, apace brahmacārayo [brahmacārino (syā.)].

“Niviṭṭhasaddho pūjeti, ñatvā dhamme ca pesalo [pesale (ka.)];

Rañño hito devahito, ñātīnaṃ sakhinaṃ hito.

“Sabbesaṃ [sabbesu (ka.)] so [sa (syā. pī. ka.)] hito hoti, saddhamme suppatiṭṭhito;

Vineyya maccheramalaṃ, sa lokaṃ bhajate sivan”ti. aṭṭhamaṃ;

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三十八 善士利益

一 “比丘们！善士若出生于（某个）家族中，会给许多人带来福祉、利益和安乐。他会给父母带来福祉、利益和安乐；给妻儿带来福祉、利益和安乐；给仆人、工人和佣人带来福祉、利益和安乐；给朋友和同事带来福祉、利益和安乐；给祖先（已故亲属）带来福祉、利益和安乐；给国王带来福祉、利益和安乐；给天神带来福祉、利益和安乐；给沙门、婆罗门带来福祉、利益和安乐。

二 比丘们！就像大雨滋润所有谷物，给许多人带来福祉、利益和安乐一样；比丘们！同样地，善士若出生于（某个）家族中，会给许多人带来福祉、利益和安乐。他会给父母带来福祉、利益和安乐；给妻儿带来福祉、利益和安乐；给仆人、工人和佣人带来福祉、利益和安乐；给朋友和同事带来福祉、利益和安乐；给祖先（已故亲属）带来福祉、利益和安乐；给国王带来福祉、利益和安乐；给天神带来福祉、利益和安乐；给沙门、婆罗门带来福祉、利益和安乐。”

具足智慧者住于家

能为众人带来利益

忆念过去所作善行

日夜不倦勤奋努力

如法侍奉于父母

以及先辈（祖先）

贤善之人了知正法

坚定持有信心

恭敬侍奉于修持

清净梵行的出家人

善安住于正法，为

人民、国王带来利益

天神、亲族、朋友

以及一切人带来利益

若调伏悭吝污垢

则能生往吉祥天界

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 8.1-50)/1.4 Dānavagga 布施品 (AN 8.31-40)”

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【经名】 1.4.9 Abhisandasutta 等流果 (AN 8.39)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Abhisandasuttaṃ

39. “Aṭṭhime, bhikkhave, puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṃvattanikā, iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattanti. Katame aṭṭha? Idha, bhikkhave, ariyasāvako buddhaṃ saraṇaṃ gato hoti. Ayaṃ, bhikkhave, paṭhamo puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko, iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.

“Puna caparaṃ, bhikkhave, ariyasāvako dhammaṃ saraṇaṃ gato hoti. Ayaṃ, bhikkhave, dutiyo puññābhisando…pe… saṃvattati.

“Puna caparaṃ, bhikkhave, ariyasāvako saṅghaṃ saraṇaṃ gato hoti. Ayaṃ, bhikkhave, tatiyo puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko, iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.

[kathā. 480] “Pañcimāni, bhikkhave, dānāni mahādānāni aggaññāni rattaññāni vaṃsaññāni porāṇāni asaṃkiṇṇāni asaṃkiṇṇapubbāni, na saṃkiyanti na saṃkiyissanti, appaṭikuṭṭhāni [appatikuṭṭhāni (sī.)] samaṇehi brāhmaṇehi viññūhi. Katamāni pañca? Idha, bhikkhave, ariyasāvako pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti. Pāṇātipātā paṭivirato, bhikkhave, ariyasāvako aparimāṇānaṃ sattānaṃ abhayaṃ deti, averaṃ deti, abyābajjhaṃ [abyāpajjhaṃ (ka.) evamuparipi] deti. Aparimāṇānaṃ sattānaṃ abhayaṃ datvā averaṃ datvā abyābajjhaṃ datvā aparimāṇassa abhayassa averassa abyābajjhassa bhāgī hoti. Idaṃ, bhikkhave, paṭhamaṃ dānaṃ mahādānaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ asaṃkiṇṇaṃ asaṃkiṇṇapubbaṃ, na saṃkiyati na saṃkiyissati, appaṭikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi. Ayaṃ, bhikkhave, catuttho puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko, iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.

“Puna caparaṃ, bhikkhave, ariyasāvako adinnādānaṃ pahāya adinnādānā paṭivirato hoti…pe… kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti…pe… musāvādaṃ pahāya musāvādā paṭivirato hoti…pe… surāmerayamajjapamādaṭṭhānaṃ pahāya surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Surāmerayamajjapamādaṭṭhānā paṭivirato, bhikkhave, ariyasāvako aparimāṇānaṃ sattānaṃ abhayaṃ deti averaṃ deti abyābajjhaṃ deti. Aparimāṇānaṃ sattānaṃ abhayaṃ datvā averaṃ datvā abyābajjhaṃ datvā, aparimāṇassa abhayassa averassa abyābajjhassa bhāgī hoti. Idaṃ, bhikkhave, pañcamaṃ dānaṃ mahādānaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ asaṃkiṇṇaṃ asaṃkiṇṇapubbaṃ, na saṃkiyati na saṃkiyissati, appaṭikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi. Ayaṃ kho, bhikkhave, aṭṭhamo puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko, iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati. Ime kho, bhikkhave, aṭṭha puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṃvattanikā, iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattantī”ti. Navamaṃ.

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三十九 等流果

一 “比丘们！有八种福德的流注、善业的流注、安乐的资粮、导向善趣的、带来安乐果报的、转生天界的、能引生可爱、可喜、可意、有利、安乐结果的（法）。

二 比丘们！在此，有圣弟子皈依佛。比丘们！这是第一种福德的流注、善业的流注、安乐的资粮、导向善趣的、带来安乐果报的、转生天界的、能引生可爱、可喜、可意、有利、安乐结果的（法）。

三 比丘们！再者，有圣弟子皈依法。比丘们！这是第二种福德的流注、善业的流注、安乐的资粮、导向善趣的、带来安乐果报的、转生天界的、能引生可爱、可喜、可意、有利、安乐结果的（法）。

四 比丘们！再者，有圣弟子皈依僧。比丘们！这是第三种福德的流注、善业的流注、安乐的资粮、导向善趣的、带来安乐果报的、转生天界的、能引生可爱、可喜、可意、有利、安乐结果的（法）。

五 比丘们！有五种布施，是大布施，被认为是首要的、由来已久的、家传的、古老的，它们纯净不杂、过去不杂、现在不杂、将来也不会混杂，不被有智慧的沙门、婆罗门所呵责。是哪五种呢？

六 比丘们！在此，有圣弟子舍断杀生，远离杀生。比丘们！圣弟子远离杀生，即是给予无量众生无畏、无怨、无害。给予无量众生无畏、无怨、无害之后，他自己也分享到无量的无畏、无怨、无害。比丘们！这是第一种布施，是大布施，被认为是首要的、由来已久的、家传的、古老的，纯净不杂、过去不杂、现在不杂、将来也不会混杂，不被有智慧的沙门、婆罗门所呵责。比丘们！这是第四种福德的流注、善业的流注、安乐的资粮、导向善趣的、带来安乐果报的、转生天界的、能引生可爱、可喜、可意、有利、安乐结果的（法）。

七 比丘们！再者，有圣弟子舍断不与取，远离不与取。比丘们！圣弟子远离不与取，即是给予无量众生无畏、无怨、无害。给予无量众生无畏、无怨、无害之后，他自己也分享到无量的无畏、无怨、无害。比丘们！这是第二种布施，是大布施，被认为是首要的、由来已久的、家传的、古老的，纯净不杂、过去不杂、现在不杂、将来也不会混杂，不被有智慧的沙门、婆罗门所呵责。比丘们！这是第五种福德的流注、善业的流注、安乐的资粮、导向善趣的、带来安乐果报的、转生天界的、能引生可爱、可喜、可意、有利、安乐结果的（法）。

比丘们！再者，有圣弟子舍断邪淫，远离邪淫。比丘们！圣弟子远离邪淫，即是给予无量众生无畏、无怨、无害。给予无量众生无畏、无怨、无害之后，他自己也分享到无量的无畏、无怨、无害。比丘们！这是第三种布施，是大布施，被认为是首要的、由来已久的、家传的、古老的，纯净不杂、过去不杂、现在不杂、将来也不会混杂，不被有智慧的沙门、婆罗门所呵责。比丘们！这是第六种福德的流注、善业的流注、安乐的资粮、导向善趣的、带来安乐果报的、转生天界的、能引生可爱、可喜、可意、有利、安乐结果的（法）。

比丘们！再者，有圣弟子舍断妄语，远离妄语。比丘们！圣弟子远离妄语，即是给予无量众生无畏、无怨、无害。给予无量众生无畏、无怨、无害之后，他自己也分享到无量的无畏、无怨、无害。比丘们！这是第四种布施，是大布施，被认为是首要的、由来已久的、家传的、古老的，纯净不杂、过去不杂、现在不杂、将来也不会混杂，不被有智慧的沙门、婆罗门所呵责。比丘们！这是第七种福德的流注、善业的流注、安乐的资粮、导向善趣的、带来安乐果报的、转生天界的、能引生可爱、可喜、可意、有利、安乐结果的（法）。

比丘们！再者，有圣弟子舍断导致放逸的米酒、果酒等，远离导致放逸的米酒、果酒等。比丘们！圣弟子远离导致放逸的米酒、果酒等，即是给予无量众生无畏、无怨、无害。给予无量众生无畏、无怨、无害之后，他自己也分享到无量的无畏、无怨、无害。比丘们！这是第五种布施，是大布施，被认为是首要的、由来已久的、家传的、古老的，纯净不杂、过去不杂、现在不杂、将来也不会混杂，不被有智慧的沙门、婆罗门所呵责。比丘们！这是第八种福德的流注、善业的流注、安乐的资粮、导向善趣的、带来安乐果报的、转生天界的、能引生可爱、可喜、可意、有利、安乐结果的（法）。

比丘们！这八种就是福德的流注、善业的流注、安乐的资粮、导向善趣的、带来安乐果报的、转生天界的、能引生可爱、可喜、可意、有利、安乐结果的（法）。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 8.1-50)/1.4 Dānavagga 布施品 (AN 8.31-40)”

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【经名】 1.4.10 Duccaritavipākasutta 恶报 (AN 8.40)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Duccaritavipākasuttaṃ

40. “Pāṇātipāto, bhikkhave, āsevito bhāvito bahulīkato nirayasaṃvattaniko tiracchānayonisaṃvattaniko pettivisayasaṃvattaniko. Yo sabbalahuso [sabbalahusoti sabbalahuko (syā. aṭṭha.)] pāṇātipātassa vipāko, manussabhūtassa appāyukasaṃvattaniko hoti.

“Adinnādānaṃ, bhikkhave, āsevitaṃ bhāvitaṃ bahulīkataṃ nirayasaṃvattanikaṃ tiracchānayonisaṃvattanikaṃ pettivisayasaṃvattanikaṃ. Yo sabbalahuso adinnādānassa vipāko, manussabhūtassa bhogabyasanasaṃvattaniko hoti.

“Kāmesumicchācāro, bhikkhave, āsevito bhāvito bahulīkato nirayasaṃvattaniko tiracchānayonisaṃvattaniko pettivisayasaṃvattaniko. Yo sabbalahuso kāmesumicchācārassa vipāko, manussabhūtassa sapattaverasaṃvattaniko hoti.

“Musāvādo, bhikkhave, āsevito bhāvito bahulīkato nirayasaṃvattaniko tiracchānayonisaṃvattaniko pettivisayasaṃvattaniko. Yo sabbalahuso musāvādassa vipāko, manussabhūtassa abhūtabbhakkhānasaṃvattaniko hoti.

“Pisuṇā, bhikkhave, vācā āsevitā bhāvitā bahulīkatā nirayasaṃvattanikā tiracchānayonisaṃvattanikā pettivisayasaṃvattanikā. Yo sabbalahuso pisuṇāya vācāya vipāko, manussabhūtassa mittehi bhedanasaṃvattaniko hoti.

“Pharusā, bhikkhave, vācā āsevitā bhāvitā bahulīkatā nirayasaṃvattanikā tiracchānayonisaṃvattanikā pettivisayasaṃvattanikā. Yo sabbalahuso pharusāya vācāya vipāko, manussabhūtassa amanāpasaddasaṃvattaniko hoti.

“Samphappalāpo, bhikkhave, āsevito bhāvito bahulīkato nirayasaṃvattaniko tiracchānayonisaṃvattaniko pettivisayasaṃvattaniko. Yo sabbalahuso samphappalāpassa vipāko, manussabhūtassa anādeyyavācāsaṃvattaniko hoti.

“Surāmerayapānaṃ, bhikkhave, āsevitaṃ bhāvitaṃ bahulīkataṃ nirayasaṃvattanikaṃ tiracchānayonisaṃvattanikaṃ pettivisayasaṃvattanikaṃ. Yo sabbalahuso surāmerayapānassa vipāko, manussabhūtassa ummattakasaṃvattaniko hotī”ti. Dasamaṃ.

Dānavaggo catuttho.

Tassuddānaṃ –

Dve dānāni vatthuñca, khettaṃ dānūpapattiyo;

Kiriyaṃ dve sappurisā, abhisando vipāko cāti.

☸---------------------------------------------------------------------

四十 恶报

一 “比丘们！杀生，若习行、修习、多作，则导致（投生）地狱、导致（投生）畜生道、导致（投生）饿鬼界。杀生最轻的果报，是在转生为人时导致短命。

二 比丘们！不与取，若习行、修习、多作，则导致（投生）地狱、导致（投生）畜生道、导致（投生）饿鬼界。不与取最轻的果报，是在转生为人时导致财产损失。

三 比丘们！邪淫，若习行、修习、多作，则导致（投生）地狱、导致（投生）畜生道、导致（投生）饿鬼界。邪淫最轻的果报，是在转生为人时导致（与人结）怨仇敌对。

四 比丘们！妄语，若习行、修习、多作，则导致（投生）地狱、导致（投生）畜生道、导致（投生）饿鬼界。妄语最轻的果报，是在转生为人时导致（遭受）不实的诽谤。

五 比丘们！离间语，若习行、修习、多作，则导致（投生）地狱、导致（投生）畜生道、导致（投生）饿鬼界。离间语最轻的果报，是在转生为人时导致与朋友分离。

六 比丘们！粗恶语，若习行、修习、多作，则导致（投生）地狱、导致（投生）畜生道、导致（投生）饿鬼界。粗恶语最轻的果报，是在转生为人时导致（听到）不悦耳的声音。

七 比丘们！绮语（杂秽语），若习行、修习、多作，则导致（投生）地狱、导致（投生）畜生道、导致（投生）饿鬼界。绮语最轻的果报，是在转生为人时导致言语不为人信受。

八 比丘们！饮用米酒、果酒等（能导致放逸的酒），若习行、修习、多作，则导致（投生）地狱、导致（投生）畜生道、导致（投生）饿鬼界。饮酒最轻的果报，是在转生为人时导致癫狂（心智迷乱）。”

第四 布施品[终]

摄颂：

(三一、三二)两种布施与(三三)事，(三四)田与(三五)布施与投生；

(三六)业，(三七、三八)两种善士，(三九)等流与(四十)果报。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 8.1-50)/1.5 Uposathavagga 布萨品 (AN 8.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.1 Saṃkhittūposathasutta 布萨略说 (AN 8.41)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Uposathavaggo

1. Saṅkhittūposathasuttaṃ

41. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Aṭṭhaṅgasamannāgato, bhikkhave, uposatho upavuttho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro. Kathaṃ upavuttho ca, bhikkhave, aṭṭhaṅgasamannāgato uposatho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro? Idha, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘yāvajīvaṃ arahanto pāṇātipātaṃ pahāya pāṇātipātā paṭiviratā nihitadaṇḍā nihitasatthā lajjī dayāpannā, sabbapāṇabhūtahitānukampino viharanti. Ahaṃ pajja imañca rattiṃ imañca divasaṃ pāṇātipātaṃ pahāya pāṇātipātā paṭivirato nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharāmi. Imināpaṅgena [imināpi aṅgena (sī. pī.) a. ni. 3.71] arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti. Iminā paṭhamena aṅgena samannāgato hoti.

“‘Yāvajīvaṃ arahanto adinnādānaṃ pahāya adinnādānā paṭiviratā dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharanti. Ahaṃ pajja imañca rattiṃ imañca divasaṃ adinnādānaṃ pahāya adinnādānā paṭivirato dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharāmi. Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti. Iminā dutiyena aṅgena samannāgato hoti.

“‘Yāvajīvaṃ arahanto abrahmacariyaṃ pahāya brahmacārino ārācārino viratā methunā gāmadhammā. Ahaṃ pajja imañca rattiṃ imañca divasaṃ abrahmacariyaṃ pahāya brahmacārī ārācārī [anācārī (ka.)] virato methunā gāmadhammā. Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti. Iminā tatiyena aṅgena samannāgato hoti.

“‘Yāvajīvaṃ arahanto musāvādaṃ pahāya musāvādā paṭiviratā saccavādino saccasandhā thetā paccayikā avisaṃvādako lokassa. Ahaṃ pajja imañca rattiṃ imañca divasaṃ musāvādaṃ pahāya musāvādā paṭivirato saccavādī saccasandho theto paccayiko avisaṃvādako lokassa. Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti. Iminā catutthena aṅgena samannāgato hoti.

“‘Yāvajīvaṃ arahanto surāmerayamajjapamādaṭṭhānaṃ pahāya surāmerayamajjapamādaṭṭhānā paṭiviratā. Ahaṃ pajja imañca rattiṃ imañca divasaṃ surāmerayamajjapamādaṭṭhānaṃ pahāya surāmerayamajjapamādaṭṭhānā paṭivirato. Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti. Iminā pañcamena aṅgena samannāgato hoti.

“‘Yāvajīvaṃ arahanto ekabhattikā rattūparatā viratā vikālabhojanā. Ahaṃ pajja imañca rattiṃ imañca divasaṃ ekabhattiko rattūparato virato vikālabhojanā. Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti. Iminā chaṭṭhena aṅgena samannāgato hoti.

“‘Yāvajīvaṃ arahanto naccagītavāditavisūkadassanamālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānaṃ pahāya naccagītavāditavisūkadassanamālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭiviratā. Ahaṃ pajja imañca rattiṃ imañca divasaṃ naccagītavāditavisūkadassanamālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānaṃ pahāya naccagītavāditavisūkadassanamālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato. Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti. Iminā sattamena aṅgena samannāgato hoti.

“‘Yāvajīvaṃ arahanto uccāsayanamahāsayanaṃ pahāya uccāsayanamahāsayanā paṭiviratā nīcaseyyaṃ kappenti – mañcake vā tiṇasanthārake vā. Ahaṃ pajja imañca rattiṃ imañca divasaṃ uccāsayanamahāsayanaṃ pahāya uccāsayanamahāsayanā paṭivirato nīcaseyyaṃ kappemi – mañcake vā tiṇasanthārake vā. Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti. Iminā aṭṭhamena aṅgena samannāgato hoti. Evaṃ upavuttho kho, bhikkhave, aṭṭhaṅgasamannāgato uposatho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第五 布萨品

四十一 布萨略说

一 我是这样听说的：某个时候，世尊住在舍卫城的祇树给孤独园。在那里，世尊召唤比丘们说：

“比丘们！”

“尊者！”

那些比丘回答世尊。世尊这样说：

二 “比丘们！受持具足八支的布萨，会有大果报、大利益、大光耀、大遍满。比丘们！如何受持具足八支的布萨，才会有大果报、大利益、大光耀、大遍满呢？

三 比丘们！在此，圣弟子这样省察：‘阿罗汉们终生舍断杀生，远离杀生，放下棍杖，放下刀枪，有惭愧心，具足慈悲，利益怜悯一切生命的存续者而住。我今天，在这一日一夜里，也舍断杀生，远离杀生，放下棍杖，放下刀枪，有惭愧心，具足慈悲，利益怜悯一切生命的存续者而住。我以此支，效仿佛阿罗汉，我的布萨将得以受持。’这是具足的第一支。

四 ‘阿罗汉们终生舍断不与取，远离不与取，只接受被给予的，期待被给予的，自己保持清净，不偷盗而住。我今天，在这一日一夜里，也舍断不与取，远离不与取，只接受被给予的，期待被给予的，自己保持清净，不偷盗而住。我以此支，效仿佛阿罗汉，我的布萨将得以受持。’这是具足的第二支。

五 ‘阿罗汉们终生舍断非梵行，修持梵行，行远离行，戒除淫欲的秽行。我今天，在这一日一夜里，也舍断非梵行，修持梵行，行远离行，戒除淫欲的秽行。我以此支，效仿佛阿罗汉，我的布萨将得以受持。’这是具足的第三支。

六 ‘阿罗汉们终生舍断妄语，远离妄语，说真实语，信守真实，稳固可靠，值得信赖，不欺骗世人。我今天，在这一日一夜里，也舍断妄语，远离妄语，说真实语，信守真实，稳固可靠，值得信赖，不欺骗世人。我以此支，效仿佛阿罗汉，我的布萨将得以受持。’这是具足的第四支。

七 ‘阿罗汉们终生舍断导致放逸的米酒、果酒等，远离导致放逸的米酒、果酒等。我今天，在这一日一夜里，也舍断导致放逸的米酒、果酒等，远离导致放逸的米酒、果酒等。我以此支，效仿佛阿罗汉，我的布萨将得以受持。’这是具足的第五支。

八 ‘阿罗汉们终生一日一食，夜晚不食，戒除非时食。我今天，在这一日一夜里，也一日一食，夜晚不食，戒除非时食。我以此支，效仿佛阿罗汉，我的布萨将得以受持。’这是具足的第六支。

九 ‘阿罗汉们终生远离观看舞蹈、歌唱、音乐、戏剧；远离佩戴花鬘、涂抹香水、使用化妆品打扮。我今天，在这一日一夜里，也远离观看舞蹈、歌唱、音乐、戏剧；远离佩戴花鬘、涂抹香水、使用化妆品打扮。我以此支，效仿佛阿罗汉，我的布萨将得以受持。’这是具足的第七支。

十 ‘阿罗汉们终生舍断高床、大床，远离高床、大床，他们睡在低矮的卧具上——或者小床上，或者草垫上。我今天，在这一日一夜里，也舍断高床、大床，远离高床、大床，睡在低矮的卧具上——或者小床上，或者草垫上。我以此支，效仿佛阿罗汉，我的布萨将得以受持。’这是具足的第八支。

比丘们！像这样受持具足八支的布萨，就会有大果报、大利益、大光耀、大遍满。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 8.1-50)/1.5 Uposathavagga 布萨品 (AN 8.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.2 Vitthatūposathasutta 布萨广说 (AN 8.42)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Vitthatūposathasuttaṃ

42. “Aṭṭhaṅgasamannāgato, bhikkhave, uposatho upavuttho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro. Kathaṃ upavuttho ca, bhikkhave, aṭṭhaṅgasamannāgato uposatho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro? Idha, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘yāvajīvaṃ arahanto pāṇātipātaṃ pahāya pāṇātipātā paṭiviratā nihitadaṇḍā nihitasatthā lajjī dayāpannā, sabbapāṇabhūtahitānukampino viharanti. Ahaṃ pajja imañca rattiṃ imañca divasaṃ pāṇātipātaṃ pahāya pāṇātipātā paṭivirato nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharāmi. Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti. Iminā paṭhamena aṅgena samannāgato hoti…pe….

“‘Yāvajīvaṃ arahanto uccāsayanamahāsayanaṃ pahāya uccāsayanamahāsayanā paṭiviratā nīcaseyyaṃ kappenti – mañcake vā tiṇasanthārake vā. Ahaṃ pajja imañca rattiṃ imañca divasaṃ uccāsayanamahāsayanaṃ pahāya uccāsayanamahāsayanā paṭivirato nīcaseyyaṃ kappemi – mañcake vā tiṇasanthārake vā. Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti. Iminā aṭṭhamena aṅgena samannāgato hoti. Evaṃ upavuttho kho, bhikkhave, aṭṭhaṅgasamannāgato uposatho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro.

“Kīvamahapphalo hoti kīvamahānisaṃso kīvamahājutiko kīvamahāvipphāro? Seyyathāpi, bhikkhave, yo imesaṃ soḷasannaṃ mahājanapadānaṃ pahūtarattaratanānaṃ [pahūtasattaratanānaṃ (sī. syā. kaṃ. pī.) a. ni. 3.71 pāḷiyā ṭīkāyaṃ dassitapāḷiyeva. tadaṭṭhakathāpi passitabbā] issariyādhipaccaṃ rajjaṃ kāreyya, seyyathidaṃ – aṅgānaṃ magadhānaṃ kāsīnaṃ kosalānaṃ vajjīnaṃ mallānaṃ cetīnaṃ vaṅgānaṃ kurūnaṃ pañcālānaṃ macchānaṃ [majjānaṃ (ka.)] sūrasenānaṃ assakānaṃ avantīnaṃ gandhārānaṃ kambojānaṃ, aṭṭhaṅgasamannāgatassa uposathassa etaṃ [ekaṃ (ka.)] kalaṃ nāgghati soḷasiṃ. Taṃ kissa hetu? Kapaṇaṃ, bhikkhave, mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya.

“Yāni, bhikkhave, mānusakāni paññāsa vassāni, cātumahārājikānaṃ devānaṃ eso eko rattindivo [rattidivo (ka.)]. Tāya rattiyā tiṃsarattiyo māso. Tena māsena dvādasamāsiyo saṃvaccharo. Tena saṃvaccharena dibbāni pañca vassasatāni cātumahārājikānaṃ devānaṃ āyuppamāṇaṃ. Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyya. Idaṃ kho panetaṃ, bhikkhave, sandhāya bhāsitaṃ – ‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’”.

“Yāni, bhikkhave, mānusakāni vassasatāni, tāvatiṃsānaṃ devānaṃ eso eko rattindivo. Tāya rattiyā tiṃsarattiyo māso. Tena māsena dvādasamāsiyo saṃvaccharo. Tena saṃvaccharena dibbaṃ vassasahassaṃ tāvatiṃsānaṃ devānaṃ āyuppamāṇaṃ. Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā tāvatiṃsānaṃ devānaṃ sahabyataṃ upapajjeyya. Idaṃ kho panetaṃ, bhikkhave, sandhāya bhāsitaṃ – ‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’”.

“Yāni, bhikkhave, mānusakāni dve vassasatāni, yāmānaṃ devānaṃ eso eko rattindivo. Tāya rattiyā tiṃsarattiyo māso. Tena māsena dvādasamāsiyo saṃvaccharo. Tena saṃvaccharena dibbāni dve vassasahassāni yāmānaṃ devānaṃ āyuppamāṇaṃ. Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā yāmānaṃ devānaṃ sahabyataṃ upapajjeyya. Idaṃ kho panetaṃ, bhikkhave, sandhāya bhāsitaṃ – ‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’”.

“Yāni, bhikkhave, mānusakāni cattāri vassasatāni, tusitānaṃ devānaṃ eso eko rattindivo. Tāya rattiyā tiṃsarattiyo māso. Tena māsena dvādasamāsiyo saṃvaccharo. Tena saṃvaccharena dibbāni cattāri vassasahassāni tusitānaṃ devānaṃ āyuppamāṇaṃ. Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā tusitānaṃ devānaṃ sahabyataṃ upapajjeyya. Idaṃ kho panetaṃ, bhikkhave, sandhāya bhāsitaṃ – ‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’”.

“Yāni, bhikkhave, mānusakāni aṭṭha vassasatāni, nimmānaratīnaṃ devānaṃ eso eko rattindivo. Tāya rattiyā tiṃsarattiyo māso. Tena māsena dvādasamāsiyo saṃvaccharo. Tena saṃvaccharena dibbāni aṭṭha vassasahassāni nimmānaratīnaṃ devānaṃ āyuppamāṇaṃ. Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā nimmānaratīnaṃ devānaṃ sahabyataṃ upapajjeyya. Idaṃ kho panetaṃ, bhikkhave, sandhāya bhāsitaṃ – ‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’”.

“Yāni, bhikkhave, mānusakāni soḷasa vassasatāni, paranimmitavasavattīnaṃ devānaṃ eso eko rattindivo. Tāya rattiyā tiṃsarattiyo māso. Tena māsena dvādasamāsiyo saṃvaccharo. Tena saṃvaccharena dibbāni soḷasa vassasahassāni paranimmitavasavattīnaṃ devānaṃ āyuppamāṇaṃ. Ṭhānaṃ kho panetaṃ, bhikkhave, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjeyya. Idaṃ kho panetaṃ, bhikkhave, sandhāya bhāsitaṃ – ‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāyā’”ti.

“Pāṇaṃ na haññe [hāne (sī.), hena (ka.) a. ni. 3.71] na cadinnamādiye,

Musā na bhāse na ca majjapo siyā;

Abrahmacariyā virameyya methunā,

Rattiṃ na bhuñjeyya vikālabhojanaṃ.

“Mālaṃ na dhāre na ca gandhamācare [gandhamādhare (ka.)],

Mañce chamāyaṃ va sayetha santhate;

Etañhi aṭṭhaṅgikamāhuposathaṃ,

Buddhena dukkhantagunā pakāsitaṃ.

“Cando ca suriyo ca ubho sudassanā,

Obhāsayaṃ anupariyanti yāvatā;

Tamonudā te pana antalikkhagā,

Nabhe pabhāsanti disāvirocanā.

“Etasmiṃ yaṃ vijjati antare dhanaṃ,

Muttā maṇi veḷuriyañca bhaddakaṃ;

Siṅgīsuvaṇṇaṃ atha vāpi kañcanaṃ,

Yaṃ jātarūpaṃ haṭakanti vuccati.

“Aṭṭhaṅgupetassa uposathassa,

Kalampi te nānubhavanti soḷasiṃ;

Candappabhā tāragaṇā ca sabbe.

“Tasmā hi nārī ca naro ca sīlavā,

Aṭṭhaṅgupetaṃ upavassuposathaṃ;

Puññāni katvāna sukhudrayāni,

Aninditā saggamupenti ṭhānan”ti. dutiyaṃ;

☸---------------------------------------------------------------------

四十二 布萨广说

一 “比丘们！受持具足八支的布萨，会有大果报、大利益、大光耀、大遍满。比丘们！如何受持具足八支的布萨，才会有大果报、大利益、大遍满呢？

二 比丘们！在此，圣弟子这样省察：‘阿罗汉们终生舍断杀生，远离杀生，放下棍杖，放下刀枪，有惭愧心，具足慈悲，利益怜悯一切生命的存续者而住。我今天，在这一日一夜里，也舍断杀生，远离杀生，放下棍杖，放下刀枪，有惭愧心，具足慈悲，利益怜悯一切生命的存续者而住。我以此支，效仿佛阿罗汉，我的布萨将得以受持。’这是具足的第一支。

‘阿罗汉们终生舍断不与取，远离不与取，只接受被给予的，期待被给予的，自己保持清净，不偷盗而住。我今天，在这一日一夜里，也舍断不与取，远离不与取，只接受被给予的，期待被给予的，自己保持清净，不偷盗而住。我以此支，效仿佛阿罗汉，我的布萨将得以受持。’这是具足的第二支。

‘阿罗汉们终生舍断非梵行，修持梵行，行远离行，戒除淫欲的秽行。我今天，在这一日一夜里，也舍断非梵行，修持梵行，行远离行，戒除淫欲的秽行。我以此支，效仿佛阿罗汉，我的布萨将得以受持。’这是具足的第三支。

‘阿罗汉们终生舍断妄语，远离妄语，说真实语，信守真实，稳固可靠，值得信赖，不欺骗世人。我今天，在这一日一夜里，也舍断妄语，远离妄语，说真实语，信守真实，稳固可靠，值得信赖，不欺骗世人。我以此支，效仿佛阿罗汉，我的布萨将得以受持。’这是具足的第四支。

‘阿罗汉们终生舍断导致放逸的米酒、果酒等，远离导致放逸的米酒、果酒等。我今天，在这一日一夜里，也舍断导致放逸的米酒、果酒等，远离导致放逸的米酒、果酒等。我以此支，效仿佛阿罗汉，我的布萨将得以受持。’这是具足的第五支。

‘阿罗汉们终生一日一食，夜晚不食，戒除非时食。我今天，在这一日一夜里，也一日一食，夜晚不食，戒除非时食。我以此支，效仿佛阿罗汉，我的布萨将得以受持。’这是具足的第六支。

‘阿罗汉们终生远离观看舞蹈、歌唱、音乐、戏剧；远离佩戴花鬘、涂抹香水、使用化妆品打扮。我今天，在这一日一夜里，也远离观看舞蹈、歌唱、音乐、戏剧；远离佩戴花鬘、涂抹香水、使用化妆品打扮。我以此支，效仿佛阿罗汉，我的布萨将得以受持。’这是具足的第七支。

三 ‘阿罗汉们终生舍断高床、大床，远离高床、大床，他们睡在低矮的卧具上——或者小床上，或者草垫上。我今天，在这一日一夜里，也舍断高床、大床，远离高床、大床，睡在低矮的卧具上——或者小床上，或者草垫上。我以此支，效仿佛阿罗汉，我的布萨将得以受持。’这是具足的第八支。

比丘们！像这样受持具足八支的布萨，就会有大果报、大利益、大光耀、大遍满。它的果报有多大？利益有多大？光耀有多大？遍满有多大呢？

四 比丘们！譬如有人，统治这拥有众多财富珍宝的十六大国——即：鸯伽、摩揭陀、迦尸、拘萨罗、跋耆、末罗、支提、跋蹉、俱卢、般遮罗、摩差（鱼）、苏罗娑、阿湿迦、阿槃提、犍陀罗、剑洴沙——而行使王权，其价值也比不上具足八支布萨的十六分之一。这是什么原因呢？比丘们！人间的王权，比起天上的快乐来说，是微不足道的。

五 比丘们！人间的五十年，是四大天王天众的一日一夜。以此计算，三十个这样的日夜为一个（天）月，十二个这样的（天）月为一（天）年。以这样的（天）年计算，五百（天）年是四大天王天众的寿量。比丘们！确实有这样的可能：在这里，某位男子或女子受持具足八支的布萨后，身体败坏、死亡之后，能投生为四大天王天众的同伴。比丘们！正是基于这个理由，我才说：‘人间的王权，比起天上的快乐来说，是微不足道的。’

六 比丘们！人间的一百年，是忉利天众的一日一夜。以此计算，三十个这样的日夜为一个（天）月，十二个这样的（天）月为一（天）年。以这样的（天）年计算，一千（天）年是忉利天众的寿量。比丘们！确实有这样的可能：在这里，某位男子或女子受持具足八支的布萨后，身体败坏、死亡之后，能投生为忉利天众的同伴。比丘们！正是基于这个理由，我才说：‘人间的王权，比起天上的快乐来说，是微不足道的。’

七 比丘们！人间的二百年，是夜摩天众的一日一夜。以此计算，三十个这样的日夜为一个（天）月，十二个这样的（天）月为一（天）年。以这样的（天）年计算，二千（天）年是夜摩天众的寿量。比丘们！确实有这样的可能：在这里，某位男子或女子受持具足八支的布萨后，身体败坏、死亡之后，能投生为夜摩天众的同伴。比丘们！正是基于这个理由，我才说：‘人间的王权，比起天上的快乐来说，是微不足道的。’

八 比丘们！人间的四百年，是兜率天众的一日一夜。以此计算，三十个这样的日夜为一个（天）月，十二个这样的（天）月为一（天）年。以这样的（天）年计算，四千（天）年是兜率天众的寿量。比丘们！确实有这样的可能：在这里，某位男子或女子受持具足八支的布萨后，身体败坏、死亡之后，能投生为兜率天众的同伴。比丘们！正是基于这个理由，我才说：‘人间的王权，比起天上的快乐来说，是微不足道的。’

九 比丘们！人间的八百年，是化乐天众的一日一夜。以此计算，三十个这样的日夜为一个（天）月，十二个这样的（天）月为一（天）年。以这样的（天）年计算，八千（天）年是化乐天众的寿量。比丘们！确实有这样的可能：在这里，某位男子或女子受持具足八支的布萨后，身体败坏、死亡之后，能投生为化乐天众的同伴。比丘们！正是基于这个理由，我才说：‘人间的王权，比起天上的快乐来说，是微不足道的。’

一〇 比丘们！人间的一千六百年，是他化自在天众的一日一夜。以此计算，三十个这样的日夜为一个（天）月，十二个这样的（天）月为一（天）年。以这样的（天）年计算，一万六千（天）年是他化自在天众的寿量。比丘们！确实有这样的可能：在这里，某位男子或女子受持具足八支的布萨后，身体败坏、死亡之后，能投生为他化自在天众的同伴。比丘们！正是基于这个理由，我才说：‘人间的王权，比起天上的快乐来说，是微不足道的。’”

不杀生也不行偷盗

不说妄语也不饮酒

远离非梵行的交合

夜晚不食非时（亦）不食

不戴花鬘也不涂香

睡卧低床地上铺垫

这就是八支的布萨

由灭尽苦的佛陀所宣说

日月两者都很美观

辉光照耀周遍运行

驱除黑暗，行于空中

在天空中闪耀，照亮诸方

在此（大地）间所有的财宝

珍珠、摩尼宝、琉璃和美玉

金块、自然金或称作赤金

以及那称作‘最上金’的黄金

（这一切）比不上具足八支

布萨的十六分之一

如同所有星辰（的光芒）比不上月光

所以持戒的男女

应受持这八支具足的布萨

行此能引生安乐的福业

无可指责地投生天界

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 8.1-50)/1.5 Uposathavagga 布萨品 (AN 8.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.3 Visākhāsutta 毗舍佉 (AN 8.43)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Visākhāsuttaṃ

43. [a. ni. 3.71] Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Atha kho visākhā migāramātā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho visākhaṃ migāramātaraṃ bhagavā etadavoca – “aṭṭhaṅgasamannāgato kho, visākhe, uposatho upavuttho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro. Kathaṃ upavuttho ca, visākhe, aṭṭhaṅgasamannāgato uposatho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro? Idha, visākhe, ariyasāvako iti paṭisañcikkhati – ‘yāvajīvaṃ arahanto pāṇātipātaṃ pahāya pāṇātipātā paṭiviratā nihitadaṇḍā nihitasatthā lajjī dayāpannā, sabbapāṇabhūtahitānukampino viharanti. Ahaṃ pajja imañca rattiṃ imañca divasaṃ pāṇātipātaṃ pahāya pāṇātipātā paṭivirato nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharāmi. Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’”ti. Iminā paṭhamena aṅgena samannāgato hoti…pe….

“‘Yāvajīvaṃ arahanto uccāsayanamahāsayanaṃ pahāya uccāsayanamahāsayanā paṭiviratā nīcaseyyaṃ kappenti – mañcake vā tiṇasanthārake vā. Ahaṃ pajja imañca rattiṃ imañca divasaṃ uccāsayanamahāsayanaṃ pahāya uccāsayanamahāsayanā paṭivirato nīcaseyyaṃ kappemi – mañcake vā tiṇasanthārake vā. Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti. Iminā aṭṭhamena aṅgena samannāgato hoti. Evaṃ upavuttho kho, visākhe, aṭṭhaṅgasamannāgato uposatho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro.

“Kīvamahapphalo hoti, kīvamahānisaṃso, kīvamahājutiko, kīvamahāvipphāro? Seyyathāpi, visākhe, yo imesaṃ soḷasannaṃ mahājanapadānaṃ pahūtarattaratanānaṃ issariyādhipaccaṃ rajjaṃ kāreyya, seyyathidaṃ – aṅgānaṃ magadhānaṃ kāsīnaṃ kosalānaṃ vajjīnaṃ mallānaṃ cetīnaṃ vaṅgānaṃ kurūnaṃ pañcālānaṃ macchānaṃ sūrasenānaṃ assakānaṃ avantīnaṃ gandhārānaṃ kambojānaṃ, aṭṭhaṅgasamannāgatassa uposathassa etaṃ kalaṃ nāgghati soḷasiṃ. Taṃ kissa hetu? Kapaṇaṃ, visākhe, mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya.

“Yāni, visākhe, mānusakāni paññāsa vassāni, cātumahārājikānaṃ devānaṃ eso eko rattindivo. Tāya rattiyā tiṃsarattiyo māso. Tena māsena dvādasamāsiyo saṃvaccharo. Tena saṃvaccharena dibbāni pañca vassasatāni cātumahārājikānaṃ devānaṃ āyuppamāṇaṃ. Ṭhānaṃ kho panetaṃ, visākhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyya. Idaṃ kho panetaṃ, visākhe, sandhāya bhāsitaṃ – ‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’”.

“Yaṃ, visākhe, mānusakaṃ vassasataṃ, tāvatiṃsānaṃ devānaṃ eso eko rattindivo. Tāya rattiyā tiṃsarattiyo māso. Tena māsena dvādasamāsiyo saṃvaccharo. Tena saṃvaccharena vassasahassaṃ tāvatiṃsānaṃ devānaṃ āyuppamāṇaṃ. Ṭhānaṃ kho panetaṃ, visākhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā tāvatiṃsānaṃ devānaṃ sahabyataṃ upapajjeyya. Idaṃ kho panetaṃ, visākhe, sandhāya bhāsitaṃ – ‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’”.

“Yāni, visākhe, mānusakāni dve vassasatāni…pe… cattāri vassasatāni…pe… aṭṭha vassasatāni…pe… soḷasa vassasatāni paranimmitavasavattīnaṃ devānaṃ eso eko rattindivo. Tāya rattiyā tiṃsarattiyo māso. Tena māsena dvādasamāsiyo saṃvaccharo. Tena saṃvaccharena dibbāni soḷasa vassasahassāni paranimmitavasavattīnaṃ devānaṃ āyuppamāṇaṃ. Ṭhānaṃ kho panetaṃ, visākhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjeyya. Idaṃ kho panetaṃ, visākhe, sandhāya bhāsitaṃ – ‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāyā’”ti.

“Pāṇaṃ na haññe na cadinnamādiye,

Musā na bhāse na ca majjapo siyā;

Abrahmacariyā virameyya methunā,

Rattiṃ na bhuñjeyya vikālabhojanaṃ.

“Mālaṃ na dhāre na ca gandhamācare,

Mañce chamāyaṃ va sayetha santhate;

Etañhi aṭṭhaṅgikamāhuposathaṃ,

Buddhena dukkhantagunā pakāsitaṃ.

“Cando ca suriyo ca ubho sudassanā,

Obhāsayaṃ anupariyanti yāvatā;

Tamonudā te pana antalikkhagā,

Nabhe pabhāsanti disāvirocanā.

“Etasmiṃ yaṃ vijjati antare dhanaṃ,

Muttā maṇi veḷuriyañca bhaddakaṃ;

Siṅgīsuvaṇṇaṃ atha vāpi kañcanaṃ,

Yaṃ jātarūpaṃ haṭakanti vuccati.

“Aṭṭhaṅgupetassa uposathassa,

Kalampi te nānubhavanti soḷasiṃ;

Candappabhā tāragaṇā ca sabbe.

“Tasmā hi nārī ca naro ca sīlavā,

Aṭṭhaṅgupetaṃ upavassuposathaṃ;

Puññāni katvāna sukhudrayāni,

Aninditā saggamupenti ṭhānan”ti. tatiyaṃ;

☸---------------------------------------------------------------------

四十三 毗舍佉

一 那时，世尊住在舍卫城东园鹿母讲堂。

那时，毗舍佉鹿母来到世尊那里。到了之后，礼敬世尊，退坐到一边。坐到一边后，

世尊对毗舍佉鹿母说：

二 “毗舍佉！如果受持奉行八支构成的布萨，就会有大果报、大利益、大光明、大遍满。毗

舍佉！如何受持奉行八支构成的布萨，才会有大果报、大利益、大光明、大遍满呢？

三 毗舍佉！在此，圣弟子这样思惟：‘各位阿罗汉尽其一生，断除杀生、远离杀生，

放下棍杖、放下刀枪，有惭愧心、具足悲悯，怜悯爱护一切有生命者而安住。今天我，在今日今夜，也断除杀生、远离杀生，

放下棍杖、放下刀枪，有惭愧心、具足悲悯，怜悯爱护一切有生命者而安住。我以此支（德行）效仿佛陀，受持布萨。’

这是构成的第一支。

［‘各位阿罗汉尽其一生，断除不与取（偷盗）、远离不与取，接受别人给与的，期待别人给与的，不以偷盗的方式，使自己清净而安住。

今天我，在今日今夜，也断除不与取、远离不与取，接受别人给与的，期待别人给与的，不以偷盗的方式，使自己清净而安住。

我以此支（德行）效仿佛陀，受持布萨。’这是构成的第二支。

‘各位阿罗汉尽其一生，断除非梵行（不净行）、修持梵行，行为远离、戒除淫秽的性行为。今天我，在今日

今夜，也断除非梵行、修持梵行，行为远离、戒除淫秽的性行为。我以此支（德行）效仿佛陀，受持布萨。’

这是构成的第三支。

‘各位阿罗汉尽其一生，断除妄语、远离妄语，说真实语、忠于真实、可靠、可信赖，不欺骗世人。

今天我，在今日今夜，也断除妄语、远离妄语，说真实语、忠于真实、可靠、可信赖，不欺骗世人。

我以此支（德行）效仿佛陀，受持布萨。’这是构成的第四支。

‘各位阿罗汉尽其一生，断除饮酒、远离饮酒。今天我，在今日今夜，也断除饮酒、远离饮酒。

我以此支（德行）效仿佛陀，受持布萨。’这是构成的第五支。

‘各位阿罗汉尽其一生，只吃一餐（日中一食），夜晚不食、远离非时食。今天我，在今日今夜，也只吃一餐，

夜晚不食、远离非时食。我以此支（德行）效仿佛陀，受持布萨。’这是构成的第六支。

‘各位阿罗汉尽其一生，远离观看跳舞、歌唱、音乐、戏剧表演，远离佩戴花环、涂抹香水、使用化妆品来妆饰打扮。

今天我，在今日今夜，也远离观看跳舞、歌唱、音乐、戏剧表演，远离佩戴花环、涂抹香水、使用化妆品来妆饰打扮。

我以此支（德行）效仿佛陀，受持布萨。’这是构成的第七支。］

‘各位阿罗汉尽其一生，断除高大床座、远离高大床座，睡卧在低矮的床上或草垫上。

今天我，在今日今夜，也断除高大床座、远离高大床座，睡卧在低矮的床上或草垫上。

我以此支（德行）效仿佛陀，受持布萨。’这是构成的第八支。

毗舍佉！像这样受持奉行八支构成的布萨，就会有大果报、大利益、大光明、大遍满。

果报有多大呢？利益有多大呢？光明有多大呢？遍满有多广呢？

四 毗舍佉！譬如有人，统治拥有众多七宝的十六大国，即：鸯伽、摩揭陀、迦尸、拘萨罗、

跋耆、末罗、支提、跋蹉、俱卢、般阇罗、婆蹉、戌罗西那、阿说迦、阿般提、犍

陀罗、剑洴沙，作为国王统治这些国家，（其价值）不如八支构成布萨的十六分之一。这是什么原因呢？毗舍佉！

人间的王权，与天上的快乐相比，是微不足道的。

五 毗舍佉！人间的五十年，是四大天王天的一日一夜；以这样的三十个日夜为一个月，以这样

的十二个月为一年，以这样的年计算五百天年，是四大天王天众神的寿命。毗舍佉！再者，同样地，

这个世间有些男人或女人，如果受持奉行八支构成的布萨，那么在身体败坏、死亡之后，会投生为四大天王天众神的同伴。

毗舍佉！正是基于这个理由，我说人间的王权，与天上的快乐相比，是微不足道的。

六 毗舍佉！人间的一百年，是忉利天（三十三天）的一日一夜；以这样的三十个日夜为一个月，以这样

的十二个月为一年，以这样的年计算一千天年，是忉利天众神的寿命。毗舍佉！再者，同样地，此

世间有些男人或女人，如果受持奉行八支构成的布萨，那么在身体败坏、死亡之后，会投生为忉利天众神的同伴。

毗舍佉！正是基于这个理由，我说人间的王权，与天上的快乐相比，是微不足道的。

七 毗舍佉！人间的二百年，是［夜摩天的一日一夜；以这样的三十个日夜为一个月，以这样

的十二个月为一年，以这样的年计算二千天年，是夜摩天众神的寿命。毗舍佉！再者，同样地，

此世间有些男人或女人，如果受持奉行八支构成的布萨，那么在身体败坏、死亡之后，会投生为夜摩天众神的

同伴。毗舍佉！正是基于这个理由，我说人间的王权，与天上的快乐相比，是微不足道的。

毗舍佉！人间的］四百年，是［兜率天的一日一夜；以这样的三十个日夜为一个月，

以这样的十二个月为一年，以这样的年计算四千天年，是兜率天众神的寿命。毗舍佉！再者，

同样地，此世间有些男人或女人，如果受持奉行八支构成的布萨，那么在身体败坏、死亡之后，会投生为兜率天众神的

同伴。毗舍佉！正是基于这个理由，我说人间的王权，与天上的快乐相比，是微不足道的。

毗舍佉！人间的］八百年，是［化乐天的一日一夜；以这样的三十个日夜为一个月，

以这样的十二个月为一年，以这样的年计算八千天年，是化乐天众神的寿命。毗舍佉！再者，

同样地，此世间有些男人或女人，如果受持奉行八支构成的布萨，那么在身体败坏、死亡之后，会投生为化乐天众神的

同伴。毗舍佉！正是基于这个理由，我说人间的王权，与天上的快乐相比，是微不足道的。

毗舍佉！人间的］一千六百年，是他化自在天的一日一夜；以这样的三十个日夜为

一个月，以这样的十二个月为一年，以这样的年计算一万六千天年，是他化自在天众神的寿命。

毗舍佉！再者，同样地，此世间有些男人或女人，如果受持奉行八支构成的布萨，那么在身体败坏、死亡之

后，会投生为他化自在天众神的同伴。毗舍佉！正是基于这个理由，我说人间的王权，与天

上的快乐相比，是微不足道的。”

不杀生以及不偷盗，

不说谎并且不饮酒；

远离非梵行的性行为，

不在夜晚进食和非时食。

不佩戴花环也不涂香料，

睡卧在低矮的床上或铺在地上的垫子；

这即是八支构成的布萨，

由佛陀为终结苦而宣说。

日月两者都很美丽，

光辉照耀遍及各处；

驱除黑暗，遍行于天空，

普照天空，光耀四方。

在此世间所拥有的财富：

珍珠、摩尼宝、琉璃和美玉；

黄金，以及赤金，

那被称为自然金、锻造金的。

（这些财富的价值）也不及具足八支

布萨的十六分之一；

就像所有星辰（的光芒不及月光）。

因此持戒的男人和女人，

受持奉行具足八支的布萨；

造作了能带来安乐的福业，

不受指责地去往天界善趣。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 8.1-50)/1.5 Uposathavagga 布萨品 (AN 8.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.4 Vāseṭṭhasutta 婆私吒优婆塞 (AN 8.44)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Vāseṭṭhasuttaṃ

44. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho vāseṭṭho upāsako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho vāseṭṭhaṃ upāsakaṃ bhagavā etadavoca – “aṭṭhaṅgasamannāgato, vāseṭṭha, uposatho upavuttho mahapphalo hoti…pe… aninditā saggamupenti ṭhānan”ti.

Evaṃ vutte vāseṭṭho upāsako bhagavantaṃ etadavoca – “piyā me, bhante, ñātisālohitā aṭṭhaṅgasamannāgataṃ uposathaṃ upavaseyyuṃ, piyānampi me assa ñātisālohitānaṃ dīgharattaṃ hitāya sukhāya. Sabbe cepi, bhante, khattiyā aṭṭhaṅgasamannāgataṃ uposathaṃ upavaseyyuṃ, sabbesampissa khattiyānaṃ dīgharattaṃ hitāya sukhāya. Sabbe cepi, bhante, brāhmaṇā…pe… vessā … suddā aṭṭhaṅgasamannāgataṃ uposathaṃ upavaseyyuṃ, sabbesampissa suddānaṃ dīgharattaṃ hitāya sukhāyā”ti.

“Evametaṃ, vāseṭṭha, evametaṃ, vāseṭṭha! Sabbe cepi, vāseṭṭha, khattiyā aṭṭhaṅgasamannāgataṃ uposathaṃ upavaseyyuṃ, sabbesampissa khattiyānaṃ dīgharattaṃ hitāya sukhāya. Sabbe cepi, vāseṭṭha, brāhmaṇā…pe… vessā… suddā aṭṭhaṅgasamannāgataṃ uposathaṃ upavaseyyuṃ, sabbesampissa suddānaṃ dīgharattaṃ hitāya sukhāya. Sadevako cepi, vāseṭṭha, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā aṭṭhaṅgasamannāgataṃ uposathaṃ upavaseyyuṃ [upavaseyya (?)], sadevakassapissa [sadevakassa (sabbattha) a. ni. 4.193; ma. ni. 3.64 passitabbaṃ] lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṃ hitāya sukhāya. Ime cepi, vāseṭṭha, mahāsālā aṭṭhaṅgasamannāgataṃ uposathaṃ upavaseyyuṃ, imesampissa mahāsālānaṃ dīgharattaṃ hitāya sukhāya ( ) [(sace ceteyyuṃ) katthaci atthi. a. ni. 4.193 passitabbaṃ]. Ko pana vādo manussabhūtassā”ti! Catutthaṃ.

☸---------------------------------------------------------------------

四十四 婆私吒优婆塞

一 那时，世尊住在毗舍离城大林的重阁讲堂。那时，婆私吒优婆塞来到世尊那里。到

了之后，礼敬世尊，退坐到一边。坐到一边后，世尊对婆私吒优婆塞说：

“婆私吒！如果受持奉行八支构成的布萨，就会有大果报、大利益、大光明、大遍满。婆

私吒！如何受持奉行八支构成的布萨，才会有大果报、大利益、大光明、大遍满呢？

婆私吒！在此，圣弟子这样思惟：‘各位阿罗汉尽其一生，断除杀生、远离杀生，

放下棍杖、放下刀枪，有惭愧心、具足悲悯，怜悯爱护一切有生命者而安住。今天我，在今日今夜，也断除杀生、远离杀生，

放下棍杖、放下刀枪，有惭愧心、具足悲悯，怜悯爱护一切有生命者而安住。我以此支（德行）效仿佛陀，受持布萨。’

这是构成的第一支。

‘各位阿罗汉尽其一生，断除不与取（偷盗）、远离不与取，接受别人给与的，期待别人给与的，不以偷盗的方式，使自己清净而安住。

今天我，在今日今夜，也断除不与取、远离不与取，接受别人给与的，期待别人给与的，不以偷盗的方式，使自己清净而安住。

我以此支（德行）效仿佛陀，受持布萨。’这是构成的第二支。

‘各位阿罗汉尽其一生，断除非梵行（不净行）、修持梵行，行为远离、戒除淫秽的性行为。今天我，在今日

今夜，也断除非梵行、修持梵行，行为远离、戒除淫秽的性行为。我以此支（德行）效仿佛陀，受持布萨。’

这是构成的第三支。

‘各位阿罗汉尽其一生，断除妄语、远离妄语，说真实语、忠于真实、可靠、可信赖，不欺骗世人。

今天我，在今日今夜，也断除妄语、远离妄语，说真实语、忠于真实、可靠、可信赖，不欺骗世人。

我以此支（德行）效仿佛陀，受持布萨。’这是构成的第四支。

‘各位阿罗汉尽其一生，断除饮酒、远离饮酒。今天我，在今日今夜，也断除饮酒、远离饮酒。

我以此支（德行）效仿佛陀，受持布萨。’这是构成的第五支。

‘各位阿罗汉尽其一生，只吃一餐（日中一食），夜晚不食、远离非时食。今天我，在今日今夜，也只吃一餐，

夜晚不食、远离非时食。我以此支（德行）效仿佛陀，受持布萨。’这是构成的第六支。

‘各位阿罗汉尽其一生，远离观看跳舞、歌唱、音乐、戏剧表演，远离佩戴花环、涂抹香水、使用化妆品来妆饰打扮。

今天我，在今日今夜，也远离观看跳舞、歌唱、音乐、戏剧表演，远离佩戴花环、涂抹香水、使用化妆品来妆饰打扮。

我以此支（德行）效仿佛陀，受持布萨。’这是构成的第七支。

‘各位阿罗汉尽其一生，断除高大床座、远离高大床座，睡卧在低矮的床上或草垫上。

今天我，在今日今夜，也断除高大床座、远离高大床座，睡卧在低矮的床上或草垫上。

我以此支（德行）效仿佛陀，受持布萨。’这是构成的第八支。

婆私吒！像这样受持奉行八支构成的布萨，就会有大果报、大利益、大光明、大遍满。

果报有多大呢？利益有多大呢？光明有多大呢？遍满有多广呢？

婆私吒！譬如有人，统治拥有众多七宝的十六大国，即：鸯伽、摩揭陀、迦尸、拘萨罗、

跋耆、末罗、支提、跋蹉、俱卢、般阇罗、婆蹉、戌罗西那、阿说迦、阿般提、犍

陀罗、剑洴沙，作为国王统治这些国家，（其价值）不如八支构成布萨的十六分之一。这是什么原因呢？婆私吒！

人间的王权，与天上的快乐相比，是微不足道的。

婆私吒！人间的五十年，是四大天王天的一日一夜；以这样的三十个日夜为一个月，以这样

的十二个月为一年，以这样的年计算五百天年，是四大天王天众神的寿命。婆私吒！再者，同

样地，此世间有些男人或女人，如果受持奉行八支构成的布萨，那么在身体败坏、死亡之后，会投生为四大天王天

众神的同伴。婆私吒！正是基于这个理由，我说人间的王权，与天上的快乐相比，是微不足道的。

婆私吒！人间的一百年，是忉利天（三十三天）的一日一夜；以这样的三十个日夜为一个月，以这样

的十二个月为一年，以这样的年计算一千天年，是忉利天众神的寿命。婆私吒！再者，同样地，此

世间有些男人或女人，如果受持奉行八支构成的布萨，那么在身体败坏、死亡之后，会投生为忉利天众神的同伴。

婆私吒！正是基于这个理由，我说人间的王权，与天上的快乐相比，是微不足道的。

婆私吒！人间的二百年，是夜摩天的一日一夜；以这样的三十个日夜为一个月，以这样

的十二个月为一年，以这样的年计算二千天年，是夜摩天众神的寿命。婆私吒！再者，同样地，

此世间有些男人或女人，如果受持奉行八支构成的布萨，那么在身体败坏、死亡之后，会投生为夜摩天众神的同伴。

婆私吒！正是基于这个理由，我说人间的王权，与天上的快乐相比，是微不足道的。

婆私吒！人间的四百年，是兜率天的一日一夜；以这样的三十个日夜为一个月，以这样

的十二个月为一年，以这样的年计算四千天年，是兜率天众神的寿命。婆私吒！再者，同样地，

此世间有些男人或女人，如果受持奉行八支构成的布萨，那么在身体败坏、死亡之后，会投生为兜率天众神的同伴。

婆私吒！正是基于这个理由，我说人间的王权，与天上的快乐相比，是微不足道的。

婆私吒！人间的八百年，是化乐天的一日一夜；以这样的三十个日夜为一个月，以这样

的十二个月为一年，以这样的年计算八千天年，是化乐天众神的寿命。婆私吒！再者，同样地，

此世间有些男人或女人，如果受持奉行八支构成的布萨，那么在身体败坏、死亡之后，会投生为化乐天众神的同伴。

婆私吒！正是基于这个理由，我说人间的王权，与天上的快乐相比，是微不足道的。

婆私吒！人间的一千六百年，是他化自在天的一日一夜；以这样的三十个日夜为一

个月，以这样的十二个月为一年，以这样的年计算一万六千天年，是他化自在天众神的寿命。婆

私吒！再者，同样地，此世间有些男人或女人，如果受持奉行八支构成的布萨，那么在身体败坏、死亡之

后，会投生为他化自在天众神的同伴。婆私吒！正是基于这个理由，我说人间的王权，与天上之

快乐相比，是微不足道的。”

不杀生以及不偷盗，

不说谎并且不饮酒；

远离非梵行的性行为，

不在夜晚进食和非时食。

不佩戴花环也不涂香料，

睡卧在低矮的床上或铺在地上的垫子；

这即是八支构成的布萨，

由佛陀为终结苦而宣说。

日月两者都很美丽，

光辉照耀遍及各处；

驱除黑暗，遍行于天空，

普照天空，光耀四方。

在此世间所拥有的财富：

珍珠、摩尼宝、琉璃和美玉；

黄金，以及赤金，

那被称为自然金、锻造金的。

（这些财富的价值）也不及具足八支

布萨的十六分之一；

就像所有星辰（的光芒不及月光）。

因此持戒的男人和女人，

受持奉行具足八支的布萨；

造作了能带来安乐的福业，

不受指责地去往天界善趣。

二 这样说完，婆私吒优婆塞对世尊说：

“尊者！如果我亲爱的亲戚和族人也能受持奉行八支构成的布萨，那么，我亲爱的亲戚和族人

就能长久获得利益和安乐。

尊者！如果所有的刹帝利都能受持奉行八支构成的布萨，那么所有的刹帝利，就能长久获

得利益和安乐。

尊者！如果所有的婆罗门，［都能受持奉行八支构成的布萨，那么所有的婆罗门，就能长久获得

利益和安乐。

尊者！如果所有的］吠舍，［都能受持奉行八支构成的布萨，那么所有的吠舍，就能长久获得利

益和安乐。

尊者！如果所有的］首陀罗，［都能受持奉行八支构成的布萨，那么所有的首陀罗，就能长久

获得利益和安乐。”

三 “正是这样，婆私吒！正是这样，婆私吒！如果所有的刹帝利都能受持奉行八支构成的布萨，那么所有的

刹帝利，就能长久获得利益和安乐。

婆私吒！如果所有的婆罗门，［都能受持奉行八支构成的布萨，那么所有的婆罗门，就能长久

获得利益和安乐。

婆私吒！如果所有的］吠舍，［都能受持奉行八支构成的布萨，那么所有的吠舍，就能长久获得

利益和安乐。

婆私吒！如果所有的］首陀罗，都能受持奉行八支构成的布萨，那么所有的首陀罗，就能长

久获得利益和安乐。

婆私吒！如果包括天神、魔罗、梵天在内的这个世界，包括沙门、婆罗门、天神和人类在内的所有众生，都能受持奉行八

支构成的布萨，那么包括天神、魔罗、梵天在内的这个世界，包括沙门、婆罗门、天神和人类在内的所有众生，就能长夜

获得利益和安乐。

婆私吒！如果这些大娑罗树有意识的话，让它们受持奉行八支构成的布萨，那么这些大娑罗

树，也能长久获得利益和安乐，更何况是人呢？”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 8.1-50)/1.5 Uposathavagga 布萨品 (AN 8.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.5 Bojjhasutta 菩阇优婆夷 (AN 8.45)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Bojjhasuttaṃ

45. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho bojjhā upāsikā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho bojjhaṃ upāsikaṃ bhagavā etadavoca –

“Aṭṭhaṅgasamannāgato, bojjhe, uposatho upavuttho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro. Kathaṃ upavuttho ca, bojjhe, aṭṭhaṅgasamannāgato uposatho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro? Idha, bojjhe, ariyasāvako iti paṭisañcikkhati – ‘yāvajīvaṃ arahanto pāṇātipātaṃ pahāya pāṇātipātā paṭiviratā nihitadaṇḍā nihitasatthā lajjī dayāpannā, sabbapāṇabhūtahitānukampino viharanti. Ahaṃ pajja imañca rattiṃ imañca divasaṃ pāṇātipātaṃ pahāya pāṇātipātā paṭivirato nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharāmi. Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti. Iminā paṭhamena aṅgena samannāgato hoti…pe….

“‘Yāvajīvaṃ arahanto uccāsayanamahāsayanaṃ pahāya uccāsayanamahāsayanā paṭiviratā nīcaseyyaṃ kappenti – mañcake vā tiṇasanthārake vā. Ahaṃ pajja imañca rattiṃ imañca divasaṃ uccāsayanamahāsayanaṃ pahāya uccāsayanamahāsayanā paṭivirato nīcaseyyaṃ kappemi – mañcake vā tiṇasanthārake vā. Imināpaṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissatī’ti. Iminā aṭṭhamena aṅgena samannāgato hoti. Evaṃ upavuttho kho, bojjhe, aṭṭhaṅgasamannāgato uposatho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro.

“Kīvamahapphalo hoti, kīvamahānisaṃso, kīvamahājutiko, kīvamahāvipphāro? Seyyathāpi, bojjhe, yo imesaṃ soḷasannaṃ mahājanapadānaṃ pahūtarattaratanānaṃ issariyādhipaccaṃ rajjaṃ kāreyya, seyyathidaṃ – aṅgānaṃ magadhānaṃ kāsīnaṃ kosalānaṃ vajjīnaṃ mallānaṃ cetīnaṃ vaṅgānaṃ kurūnaṃ pañcālānaṃ macchānaṃ sūrasenānaṃ assakānaṃ avantīnaṃ gandhārānaṃ kambojānaṃ, aṭṭhaṅgasamannāgatassa uposathassa etaṃ kalaṃ nāgghati soḷasiṃ. Taṃ kissa hetu? Kapaṇaṃ, bojjhe, mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya.

“Yāni, bojjhe, mānusakāni paññāsa vassāni, cātumahārājikānaṃ devānaṃ eso eko rattindivo. Tāya rattiyā tiṃsarattiyo māso. Tena māsena dvādasamāsiyo saṃvaccharo. Tena saṃvaccharena dibbāni pañca vassasatāni cātumahārājikānaṃ devānaṃ āyuppamāṇaṃ. Ṭhānaṃ kho panetaṃ, bojjhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyya. Idaṃ kho panetaṃ, bojjhe, sandhāya bhāsitaṃ – ‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāya’”.

“Yaṃ, bojjhe, mānusakaṃ vassasataṃ…pe… tāni, bojjhe, mānusakāni dve vassasatāni…pe… cattāri vassasatāni…pe… aṭṭha vassasatāni…pe… soḷasa vassasatāni paranimmitavasavattīnaṃ devānaṃ eso eko rattindivo. Tāya rattiyā tiṃsarattiyo māso. Tena māsena dvādasamāsiyo saṃvaccharo. Tena saṃvaccharena dibbāni soḷasa vassasahassāni paranimmitavasavattīnaṃ devānaṃ āyuppamāṇaṃ. Ṭhānaṃ kho panetaṃ, bojjhe, vijjati yaṃ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasitvā kāyassa bhedā paraṃ maraṇā paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjeyya. Idaṃ kho panetaṃ, bojjhe, sandhāya bhāsitaṃ – ‘kapaṇaṃ mānusakaṃ rajjaṃ dibbaṃ sukhaṃ upanidhāyā’”ti.

“Pāṇaṃ na haññe na cadinnamādiye,

Musā na bhāse na ca majjapo siyā;

Abrahmacariyā virameyya methunā,

Rattiṃ na bhuñjeyya vikālabhojanaṃ.

“Mālaṃ na dhāre na ca gandhamācare,

Mañce chamāyaṃ va sayetha santhate;

Etañhi aṭṭhaṅgikamāhuposathaṃ,

Buddhena dukkhantagunā pakāsitaṃ.

“Cando ca suriyo ca ubho sudassanā,

Obhāsayaṃ anupariyanti yāvatā;

Tamonudā te pana antalikkhagā,

Nabhe pabhāsanti disāvirocanā.

“Etasmiṃ yaṃ vijjati antare dhanaṃ,

Muttā maṇi veḷuriyañca bhaddakaṃ;

Siṅgīsuvaṇṇaṃ atha vāpi kañcanaṃ,

Yaṃ jātarūpaṃ haṭakanti vuccati.

“Aṭṭhaṅgupetassa uposathassa,

Kalampi te nānubhavanti soḷasiṃ;

Candappabhā tāragaṇā ca sabbe.

“Tasmā hi nārī ca naro ca sīlavā,

Aṭṭhaṅgupetaṃ upavassuposathaṃ;

Puññāni katvāna sukhudrayāni,

Aninditā saggamupenti ṭhānan”ti. pañcamaṃ;

☸---------------------------------------------------------------------

四十五 菩阇优婆夷

一 那时，世尊住在舍卫城祇树给孤独园。那时，菩阇优婆夷来到世尊所在之处。到

了之后，礼敬世尊，退坐到一边。坐到一边后，世尊对菩阇优婆夷说：

二 “菩阇！如果受持奉行八支构成的布萨，就会有大果报、大利益、大光明、大遍满。菩阇！

如何受持奉行八支构成的布萨，才会有大果报、大利益、大光明、大遍满呢？

三 菩阇！在此，圣弟子这样思惟：‘各位阿罗汉尽其一生，断除杀生、远离杀生，放

下棍杖、放下刀枪，有惭愧心、具足悲悯，怜悯爱护一切有生命者而安住。今天我，在今日今夜，也断除杀生、远离杀生，放

下棍杖、放下刀枪，有惭愧心、具足悲悯，怜悯爱护一切有生命者而安住。我以此支（德行）效仿佛陀，受持布萨。’此

乃构成的第一支。

［‘各位阿罗汉尽其一生，断除不与取（偷盗）、远离不与取，接受别人给与的，期待别人给与的，不以偷盗的方式，使自己清净而

住。今天我，在今日今夜，也断除不与取、远离不与取，接受别人给与的，期待别人给与的，不以偷盗的方式，使自己清净而住。

我以此支（德行）效仿佛陀，受持布萨。’这是构成的第二支。

‘各位阿罗汉尽其一生，断除非梵行（不净行）、修持梵行，行为远离、戒除淫秽的性行为。今天我，在今日

今夜，也断除非梵行、修持梵行，行为远离、戒除淫秽的性行为。我以此支（德行）效仿佛陀，受持布萨。’

这是构成的第三支。

‘各位阿罗汉尽其一生，断除妄语、远离妄语，说真实语、忠于真实、可靠、可信赖，不欺骗世

间。今天我，在今日今夜，也断除妄语、远离妄语，说真实语、忠于真实、可靠、可信赖，不欺骗世间。

我以此支（德行）效仿佛陀，受持布萨。’这是构成的第四支。

‘各位阿罗汉尽其一生，断除饮酒、远离饮酒。今天我，在今日今夜，也断除饮酒、远离饮酒。

我以此支（德行）效仿佛陀，受持布萨。’这是构成的第五支。

‘各位阿罗汉尽其一生，只吃一餐（日中一食），夜晚不食、远离非时食。今天我，在今日今夜，也只吃一餐，

夜晚不食、远离非时食。我以此支（德行）效仿佛陀，受持布萨。’这是构成的第六支。

‘各位阿罗汉尽其一生，远离观看跳舞、歌唱、音乐、戏剧表演，远离佩戴花环、涂抹香水、使用化妆品之所

持、妆饰打扮。今天我，在今日今夜，也远离观看跳舞、歌唱、音乐、戏剧表演，远离佩戴花环、涂抹香水、使用化妆品

之所持、妆饰打扮。我以此支（德行）效仿佛陀，受持布萨。’这是构成的第七支。］

‘各位阿罗汉尽其一生，断除高大床座、远离高大床座，睡卧在低矮的床上或草垫上。

今天我，在今日今夜，也断除高大床座、远离高大床座，睡卧在低矮的床上或草垫上。

我以此支（德行）效仿佛陀，受持布萨。’这是构成的第八支。

菩阇！像这样受持奉行八支构成的布萨，就会有大果报、大利益、大光明、大遍满。

果报有多大呢？利益有多大呢？光明有多大呢？遍满有多广

呢？

四 菩阇！譬如有人，统治拥有众多七宝的十六大国，即：鸯伽、摩揭陀、迦尸、拘萨罗、

跋耆、末罗、支提、跋蹉、俱卢、般阇罗、婆蹉、戌罗西那、阿说迦、阿般提、干

陀罗、剑洴沙，作为国王统治这些国家，（其价值）不如八支构成布萨的十六分之一。这是什么原因呢？菩阇！人

间的王权，与天上的快乐相比，是微不足道的。

五 菩阇！人间的五十年，是四大天王天的一日一夜；以这样的三十个日夜为一个月，以这样

的十二个月为一年，以这样的年计算五百天年，是四大天王天众神的寿命。菩阇！再者，同样地，此

世间有些男人或女人，如果受持奉行八支构成的布萨，那么在身体败坏、死亡之后，会投生为四大天王天众神的同伴。

菩阇！正是基于这个理由，我说人间的王权，与天上的快乐相比，是微不足道的。

六 菩阇！人间的一百年，是［忉利天（三十三天）的一日一夜；以这样的三十个日夜为一个月，以这样

的十二个月为一年，以这样的年计算一千天年，是忉利天众神的寿命。菩阇！再者，同样地，此世

间有些男人或女人，如果受持奉行八支构成的布萨，那么在身体败坏、死亡之后，会投生为忉利天众神的同伴。菩

阇！正是基于这个理由，我说人间的王权，与天上的快乐相比，是微不足道的］。

菩阇！人间的二百年，是［夜摩天的一日一夜；以这样的三十个日夜为一个月，以这样

的十二个月为一年，以这样的年计算二千天年，是夜摩天众神的寿命。菩阇！再者，同样地，

此世间有些男人或女人，如果受持奉行八支构成的布萨，那么在身体败坏、死亡之后，会投生为夜摩天众神的同伴。

菩阇！正是基于这个理由，我说人间的王权，与天上的快乐相比，是微不足道的。

菩阇！人间的］四百年，是［兜率天的一日一夜；以这样的三十个日夜为一个月，

以这样的十二个月为一年，以这样的年计算四千天年，是兜率天众神的寿命。菩阇！再者，同样地，

此世间有些男人或女人，如果受持奉行八支构成的布萨，那么在身体败坏、死亡之后，会投生为兜率天众神的同伴。

菩阇！正是基于这个理由，我说人间的王权，与天上的快乐相比，是微不足道的。

菩阇！人间的］八百年，是［化乐天的一日一夜；以这样的三十个日夜为一个月，

以这样的十二个月为一年，以这样的年计算八千天年，是化乐天众神的寿命。菩阇！再者，同样地，

此世间有些男人或女人，如果受持奉行八支构成的布萨，那么在身体败坏、死亡之后，会投生为化乐天众神的同伴。

菩阇！正是基于这个理由，我说人间的王权，与天上的快乐相比，是微不足道的。

菩阇！人间的］一千六百年，是他化自在天的一日一夜；以这样的三十个日夜为一

个月，以这样的十二个月为一年，以这样的年计算一万六千天年，是他化自在天众神的寿命。菩

阇！再者，同样地，此世间有些男人或女人，如果受持奉行八支构成的布萨，那么在身体败坏、死亡之

后，会投生为他化自在天众神的同伴。菩阇！正是基于这个理由，我说人间的王权，与天上的愉

乐相比，是微不足道的。”

不杀生以及不偷盗，

不说谎并且不饮酒；

远离非梵行的性行为，

不在夜晚进食和非时食。

不佩戴花环也不涂香料，

睡卧在低矮的床上或铺在地上的垫子；

这即是八支构成的布萨，

由佛陀为终结苦而宣说。

日月两者都很美丽，

光辉照耀遍及各处；

驱除黑暗，遍行于天空，

普照天空，光耀四方。

在此世间所拥有的财富：

珍珠、摩尼宝、琉璃和美玉；

黄金，以及赤金，

那被称为自然金、锻造金的。

（这些财富的价值）也不及具足八支

布萨的十六分之一；

就像所有星辰（的光芒不及月光）。

因此持戒的男人和女人，

受持奉行具足八支的布萨；

造作了能带来安乐的福业，

不受指责地去往天界善趣。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 8.1-50)/1.5 Uposathavagga 布萨品 (AN 8.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.6 Anuruddhasutta 阿那律 (AN 8.46)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Anuruddhasuttaṃ

46. Ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. Tena kho pana samayena āyasmā anuruddho divāvihāraṃ gato hoti paṭisallīno. Atha kho sambahulā manāpakāyikā devatā yenāyasmā anuruddho tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ anuruddhaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho tā devatā āyasmantaṃ anuruddhaṃ etadavocuṃ – “mayaṃ, bhante anuruddha, manāpakāyikā nāma devatā tīsu ṭhānesu issariyaṃ kārema vasaṃ vattema. Mayaṃ, bhante anuruddha, yādisakaṃ vaṇṇaṃ ākaṅkhāma tādisakaṃ vaṇṇaṃ ṭhānaso paṭilabhāma; yādisakaṃ saraṃ ākaṅkhāma tādisakaṃ saraṃ ṭhānaso paṭilabhāma; yādisakaṃ sukhaṃ ākaṅkhāma tādisakaṃ sukhaṃ ṭhānaso paṭilabhāma. Mayaṃ, bhante anuruddha, manāpakāyikā nāma devatā imesu tīsu ṭhānesu issariyaṃ kārema vasaṃ vattemā”ti.

Atha kho āyasmato anuruddhassa etadahosi – “aho vatimā devatā sabbāva nīlā assu nīlavaṇṇā nīlavatthā nīlālaṅkārā”ti. Atha kho tā devatā āyasmato anuruddhassa cittamaññāya sabbāva nīlā ahesuṃ nīlavaṇṇā nīlavatthā nīlālaṅkārā.

Atha kho āyasmato anuruddhassa etadahosi – “aho vatimā devatā sabbāva pītā assu…pe… sabbāva lohitakā assu… sabbāva odātā assu odātavaṇṇā odātavatthā odātālaṅkārā”ti. Atha kho tā devatā āyasmato anuruddhassa cittamaññāya sabbāva odātā ahesuṃ odātavaṇṇā odātavatthā odātālaṅkārā.

Atha kho tā devatā ekā ca [ko (sī.), ekāva (syā. pī.)] gāyi ekā ca [ekā pana (sī.), ekāva (syā. pī.)] nacci ekā ca [ekā (sī.), ekāva (syā. pī.)] accharaṃ vādesi. Seyyathāpi nāma pañcaṅgikassa tūriyassa [turiyassa (sī. syā. pī.)] suvinītassa suppaṭipatāḷitassa kusalehi susamannāhatassa saddo hoti vaggu ca rajanīyo ca kamanīyo ca pemanīyo ca madanīyo ca; evamevaṃ tāsaṃ devatānaṃ alaṅkārānaṃ saddo hoti vaggu ca rajanīyo ca kamanīyo ca pemanīyo ca madanīyo ca. Atha kho āyasmā anuruddho indriyāni okkhipi.

Atha kho tā devatā “na khvayyo anuruddho sādiyatī”ti [sādayatīti (saddanītidhātumālā)] tatthevantaradhāyiṃsu. Atha kho āyasmā anuruddho sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā anuruddho bhagavantaṃ etadavoca –

“Idhāhaṃ, bhante, divāvihāraṃ gato homi paṭisallīno. Atha kho, bhante, sambahulā manāpakāyikā devatā yenāhaṃ tenupasaṅkamiṃsu; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho, bhante, tā devatā maṃ etadavocuṃ – ‘mayaṃ, bhante anuruddha, manāpakāyikā nāma devatā tīsu ṭhānesu issariyaṃ kārema vasaṃ vattema. Mayaṃ, bhante anuruddha, yādisakaṃ vaṇṇaṃ ākaṅkhāma tādisakaṃ vaṇṇaṃ ṭhānaso paṭilabhāma; yādisakaṃ saraṃ ākaṅkhāma tādisakaṃ saraṃ ṭhānaso paṭilabhāma; yādisakaṃ sukhaṃ ākaṅkhāma tādisakaṃ sukhaṃ ṭhānaso paṭilabhāma. Mayaṃ, bhante anuruddha, manāpakāyikā nāma devatā imesu tīsu ṭhānesu issariyaṃ kārema vasaṃ vattemā’ti. Tassa mayhaṃ, bhante, etadahosi – ‘aho vatimā devatā sabbāva nīlā assu nīlavaṇṇā nīlavatthā nīlālaṅkārā’ti. Atha kho, bhante, tā devatā mama cittamaññāya sabbāva nīlā ahesuṃ nīlavaṇṇā nīlavatthā nīlālaṅkārā.

“Tassa mayhaṃ, bhante, etadahosi – ‘aho vatimā devatā sabbāva pītā assu…pe… sabbāva lohitakā assu…pe… sabbāva odātā assu odātavaṇṇā odātavatthā odātālaṅkārā’ti. Atha kho, bhante, tā devatā mama cittamaññāya sabbāva odātā ahesuṃ odātavaṇṇā odātavatthā odātālaṅkārā.

“Atha kho, bhante, tā devatā ekā ca gāyi ekā ca nacci ekā ca accharaṃ vādesi. Seyyathāpi nāma pañcaṅgikassa tūriyassa suvinītassa suppaṭipatāḷitassa kusalehi susamannāhatassa saddo hoti vaggu ca rajanīyo ca kamanīyo ca pemanīyo ca madanīyo ca; evamevaṃ tāsaṃ devatānaṃ alaṅkārānaṃ saddo hoti vaggu ca rajanīyo ca kamanīyo ca pemanīyo ca madanīyo ca. Atha khvāhaṃ, bhante, indriyāni okkhipiṃ.

“Atha kho, bhante, tā devatā ‘na khvayyo anuruddho sādiyatī’ti tatthevantaradhāyiṃsu. Katihi nu kho, bhante, dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā manāpakāyikānaṃ devānaṃ sahabyataṃ upapajjatī”ti?

“Aṭṭhahi kho, anuruddha, dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā manāpakāyikānaṃ devānaṃ sahabyataṃ upapajjati. Katamehi aṭṭhahi? Idha, anuruddha, mātugāmo yassa mātāpitaro bhattuno denti atthakāmā hitesino anukampakā anukampaṃ upādāya tassa hoti pubbuṭṭhāyinī pacchānipātinī kiṅkārapaṭissāvinī manāpacārinī piyavādinī.

“Ye te bhattu garuno [guruno (ka.)] honti – mātāti vā pitāti vā samaṇabrāhmaṇāti vā – te sakkaroti, garuṃ karoti [garukaroti (sī. syā. pī.)], māneti, pūjeti, abbhāgate ca āsanodakena paṭipūjeti.

“Ye te bhattu abbhantarā kammantā – uṇṇāti vā kappāsāti vā – tattha dakkhā hoti analasā tatrupāyāya [tatrūpāyāya (sī.), a. ni. 4.35; 11.14] vīmaṃsāya samannāgatā alaṃ kātuṃ alaṃ saṃvidhātuṃ.

“Yo so bhattu abbhantaro antojano – dāsāti vā pessāti vā kammakarāti vā – tesaṃ katañca katato jānāti akatañca akatato jānāti, gilānakānañca balābalaṃ jānāti khādanīyaṃ bhojanīyañcassa paccaṃsena [paccayena (syā.), paccattaṃsena (ka.) a. ni. 5.33] saṃvibhajati.

“Yaṃ bhattu āharati dhanaṃ vā dhaññaṃ vā jātarūpaṃ vā taṃ ārakkhena guttiyā sampādeti, tattha ca hoti adhuttī athenī asoṇḍī avināsikā.

“Upāsikā kho pana hoti buddhaṃ saraṇaṃ gatā dhammaṃ saraṇaṃ gatā saṅghaṃ saraṇaṃ gatā.

“Sīlavatī kho pana hoti – pāṇātipātā paṭiviratā, adinnādānā paṭiviratā, kāmesumicchācārā paṭiviratā, musāvādā paṭiviratā, surāmerayamajjapamādaṭṭhānā paṭiviratā.

“Cāgavatī kho pana hoti. Vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgā [muttacāgī (syā.)] payatapāṇinī [payatapāṇi (sī.), payatapāṇī (syā. pī. ka.)] vossaggaratā yācayogā dānasaṃvibhāgaratā.

“Imehi kho, anuruddha, aṭṭhahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā manāpakāyikānaṃ devānaṃ sahabyataṃ upapajjatī”ti.

“Yo naṃ bharati sabbadā, niccaṃ ātāpi ussuko;

Taṃ sabbakāmadaṃ [taṃ sabbakāmaharaṃ (sī. syā. pī.) sabbakāmaharaṃ (a. ni. 5.33] posaṃ, bhattāraṃ nātimaññati.

“Na cāpi sotthi bhattāraṃ, issāvādena rosaye;

Bhattu ca garuno sabbe, paṭipūjeti paṇḍitā.

“Uṭṭhāhikā [uṭṭhāyikā (ka.)] analasā, saṅgahitaparijjanā;

Bhattu manāpaṃ carati, sambhataṃ anurakkhati.

“Yā evaṃ vattati nārī, bhattu chandavasānugā;

Manāpā nāma te [manāpakāyikā (sī. ka.)] devā, yattha sā upapajjatī”ti. chaṭṭhaṃ;

☸---------------------------------------------------------------------

四十六 阿那律

一 有一次，世尊住在憍赏弥国的瞿师罗园。

那时，具寿阿那律白天在僻静处禅修。当时，有许多意生身（Manāpakāyikā）的天人，来到阿那律的

地方。到了之后，向具寿阿那律行礼，然后站在一边。站在一边的那些天人，对具寿阿那律说：

“尊者阿那律！我们被称为意生身天人，在三个方面拥有主权、能够自在掌控。尊者阿那律！我们想要什么样的形貌，就能立刻得到那样的形貌；想要什么样的声音，就能立刻得到那样的声音；想要什么样的快乐，就能立刻得到那样的快乐。尊者阿那律！

我们被称为意生身天人，在这三个方面拥有主权、能够自在掌控。”

二 这时，具寿阿那律心想：“让这些天人都变成青色、青色外貌，穿着青色衣服、佩戴青色饰品吧。”这时，

那些天人知道了具寿阿那律的心念，全都变成了青色、青色外貌，穿着青色衣服、佩戴青色饰品。

这时，具寿阿那律心想：“让这些天人都变成黄色吧……”（省略）……“让这些天人都变成红色吧……”（省略）……“让这些天人都变成白色、白色外貌，穿着白色衣服、佩戴白色饰品吧。”这时，

那些天人知道了具寿阿那律的心念，全都变成了白色、白色外貌，穿着白色衣服、佩戴白色饰品。

这时，那些天人有的唱歌、有的跳舞、有的弹指发出声响。就好比由技艺精湛者善巧调整、和谐演奏的五种乐器，其

声音悦耳、令人喜爱、令人向往、可爱动人并且使人陶醉；同样地，那些天人饰品发出的声音也是悦耳、令人喜爱、令人向往、可爱动人并且使人陶醉。这时，具寿阿那律收摄了感官。于是，那些天人因为：“尊者阿那律不乐意了”就在原地消失了。

三 这时，具寿阿那律在傍晚时分，从僻静处出来，前往世尊的住所。到了之后，向世尊行礼，然后退坐到

一边。坐在一边的具寿阿那律对世尊说：

“世尊！我在这里白天于僻静处禅修。那时，有许多意生身天人，来到我的住处，到了之后，

向我行礼，然后站在一边。站在一边的那些天人对我说：

‘尊者阿那律！我们被称为意生身天人，在三个方面拥有主权、能够自在掌控。尊者阿那律！我们想要

什么样的形貌，就能立刻得到那样的形貌；想要什么样的声音，就能立刻得到那样的声音；想要什么样的快乐，就能立刻得到那样的快乐。尊者阿那律！

我们被称为意生身天人，在这三个方面拥有主权、能够自在掌控。’

世尊！那时，我想：‘让这些天人都变成青色、青色外貌，穿着青色衣服、佩戴青色饰品吧。’世尊！

那时，那些天人知道了我的心念，全都变成了青色、青色外貌，穿着青色衣服、佩戴青色饰品。

世尊！那时，我想：‘让这些天人都变成黄色吧……’（省略）……‘让这些天人都变成红色吧……’（省略）……‘让这些天人都变成白色、白色外貌，穿着白色衣服、佩戴白色饰品吧。’世尊！

那时，那些天人知道了我的心念，全都变成了白色、白色外貌，穿着白色衣服、佩戴白色饰品。

世尊！那时，那些天人有的唱歌、有的跳舞、有的弹指发出声响。世尊！就好比由技艺精湛者善巧调整、和谐演奏的五

种乐器，其声音悦耳、令人喜爱、令人向往、可爱动人，足以使人陶醉；同样地，那些天人

饰品发出的声音也是悦耳、令人喜爱、令人向往、可爱动人并且使人陶醉。世尊！那时，我收摄了感官。世

尊！那时，那些天人因为：‘尊者阿那律不乐意了’就在原地消失了。

世尊！具足了多少种法的女子，在身体败坏、死亡之后，能投生为意生身天人的同伴呢？”

四 “阿那律！具足了八种法的女子，在身体败坏、死亡之后，能投生为意生身天人的同伴。是哪八种呢？

五 阿那律！在此，有女子，她的父母希望她获得利益、得到好处而慈悲怜悯她，出于慈悲怜悯而让她出嫁。她对于丈夫，

比丈夫早起、比丈夫晚睡，乐意听候差遣，行为举止令丈夫欢喜，言语温和可爱。对于丈夫所尊敬的人——无论是父母，还是沙门、婆罗门，她都恭敬、尊重、尊敬并供养；当他们来访时，就用座位和（洗脚）水来迎接。对于丈夫家中的事务——无论是羊毛还是棉花的工作，她都精通熟练、不懒惰，具备善巧处理的智慧，能够胜任、能够管理。她了解丈夫家中的仆人——无论是奴婢、雇工还是佣人——所做和未做的工作；了解生病者的身体强弱情况，并按照他们的份例来分配食物和饮料。丈夫带回来的财富——无论是钱财、谷物、金银，她都妥善守护、保管，并且自身不放纵、不偷盗、不酗酒、不挥霍浪费。她是一位优婆夷（女居士），皈依佛、皈依法、皈依僧。她持守戒律，远离杀生、远离不与取（偷盗）、远离邪淫、远离妄语、远离饮用酒类等令人放逸之物。她乐善好施，以远离吝啬污垢的心安住家中，常常布施、亲手布施，喜爱舍弃，乐于应求，欢喜于分配布施。

阿那律！像这样具足了八种法的女子，在身体败坏、死亡之后，能投生为意生身天人的同伴。”

恒常不断地

勤勉扶养他

令得一切所欲

从不轻慢丈夫

贤良女子无嫉妒

也不会对丈夫发怒

凡是丈夫所尊敬的人

智慧的她都恭敬供养

勤奋不懈怠

善于团结家人眷属

行为令丈夫欢喜

守护积蓄的财物

这样行事的女子

顺从丈夫的意愿

名为意生身的天人

她必往生彼处

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 8.1-50)/1.5 Uposathavagga 布萨品 (AN 8.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.7 Dutiyavisākhāsutta 毗舍佉之二 (AN 8.47)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Dutiyavisākhāsuttaṃ

47. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Atha kho visākhā migāramātā…pe… ekamantaṃ nisinnaṃ kho visākhaṃ migāramātaraṃ bhagavā etadavoca –

“Aṭṭhahi kho, visākhe, dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā manāpakāyikānaṃ devānaṃ sahabyataṃ upapajjati. Katamehi aṭṭhahi? Idha, visākhe, mātugāmo yassa mātāpitaro bhattuno denti atthakāmā hitesino anukampakā anukampaṃ upādāya tassa hoti pubbuṭṭhāyinī pacchānipātinī kiṅkārapaṭissāvinī manāpacārinī piyavādinī…pe….

“Cāgavatī kho pana hoti. Vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgā payatapāṇinī vossaggaratā yācayogā dānasaṃvibhāgaratā. Imehi kho, visākhe, aṭṭhahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā manāpakāyikānaṃ devānaṃ sahabyataṃ upapajjatī”ti.

“Yo naṃ bharati sabbadā, niccaṃ ātāpi ussuko;

Taṃ sabbakāmadaṃ posaṃ, bhattāraṃ nātimaññati.

“Na cāpi sotthi bhattāraṃ, issāvādena rosaye;

Bhattu ca garuno sabbe, paṭipūjeti paṇḍitā.

“Uṭṭhāhikā analasā, saṅgahitaparijjanā;

Bhattu manāpaṃ carati, sambhataṃ anurakkhati.

“Yā evaṃ vattati nārī, bhattu chandavasānugā;

Manāpā nāma te [manāpakāyikā (sī. ka.)] devā, yattha sā upapajjatī”ti. sattamaṃ;

☸---------------------------------------------------------------------

四十七 毗舍佉之二

一 有一次，世尊住在舍卫城的东园鹿母殿。

那时，毗舍佉鹿母[来到世尊的住所。到了之后，向世尊行礼，坐在一边]。坐在一边时，

世尊对毗舍佉鹿母说：

二 “毗舍佉！具足了八种法的女子，在身体败坏、死亡之后，能投生为意生身天人的同伴。是哪八种呢？

三 毗舍佉！在此，有女子，她的父母希望她获得利益，得到好处而慈悲怜悯她，出于慈悲怜悯而让她出嫁。她对于丈夫，

比丈夫早起、比丈夫晚睡，乐意听候差遣，行为举止令丈夫欢喜，言语温和可爱。对于丈夫所尊敬的人——无论是父母，还是沙门、婆罗门，她都恭敬、

尊重、尊敬并供养；当他们来访时，就用座位和洗脚水来迎接。对于丈夫家中的事务——无论是羊毛还是棉花的工作，

她都精通熟练、不懒惰，具备善巧处理的智慧，能够胜任、能够管理。她了解丈夫家中的仆人——无论是奴婢、雇工

还是佣人——所做和未做的工作；了解生病者的身体强弱情况，并按照他们的份例

来分配食物和饮料。丈夫带回来的财富——无论是钱财、谷物、金银，她都妥善守护、保管，并由此避免欺诈、偷盗、酗酒、损坏。

她是一位优婆夷（女居士），皈依佛、皈依法、皈依僧。她持守戒律而远离杀生、远离不与取（偷盗）、远离邪淫、离

妄语、远离饮用酒类等令人放逸之物。她乐善好施，以远离吝啬污垢的心安住家中，常常布施、亲手布施，喜爱舍弃，

乐于应求，欢喜于分配布施。

毗舍佉！像这样具足了八种法的女子，在身体败坏、死亡之后，能投生为意生身天人的同伴。”

恒常不断地

勤勉扶养他

令得一切所欲

从不轻慢丈夫

贤良女子无嫉妒

也不会对丈夫发怒

凡是丈夫所尊敬的人

智慧的她都迎接尊重

勤奋勇猛而不懈怠

善于团结家人眷属

行为令丈夫欢喜

守护积蓄的财物

这样顺从丈夫意愿

行事的女子

名为意生身的天人

她必往生彼处

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 8.1-50)/1.5 Uposathavagga 布萨品 (AN 8.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.8 Nakulamātāsutta 那拘罗母 (AN 8.48)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Nakulamātāsuttaṃ

48. Ekaṃ samayaṃ bhagavā bhaggesu viharati suṃsumāragire [suṃsumāragire (sī. syā. pī.)] bhesakaḷāvane migadāye. Atha kho nakulamātā gahapatānī yena bhagavā tenupasaṅkami; upasaṅkamitvā…pe…. Ekamantaṃ nisinnaṃ kho nakulamātaraṃ gahapatāniṃ bhagavā etadavoca –

“Aṭṭhahi kho, nakulamāte, dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā manāpakāyikānaṃ devānaṃ sahabyataṃ upapajjati. Katamehi aṭṭhahi? Idha, nakulamāte, mātugāmo yassa mātāpitaro bhattuno denti atthakāmā hitesino anukampakā anukampaṃ upādāya tassa hoti pubbuṭṭhāyinī pacchānipātinī kiṅkārapaṭissāvinī manāpacārinī piyavādinī.

“Ye te bhattu garuno honti – mātāti vā pitāti vā samaṇabrāhmaṇāti vā – te sakkaroti garuṃ karoti māneti pūjeti, abbhāgate ca āsanodakena paṭipūjeti.

“Ye te bhattu abbhantarā kammantā – uṇṇāti vā kappāsāti vā – tattha dakkhā hoti analasā tatrupāyāya vīmaṃsāya samannāgatā alaṃ kātuṃ alaṃ saṃvidhātuṃ.

“Yo so bhattu abbhantaro antojano – dāsāti vā pessāti vā kammakarāti vā – tesaṃ katañca katato jānāti akatañca akatato jānāti, gilānakānañca balābalaṃ jānāti khādanīyaṃ bhojanīyañcassa paccaṃsena saṃvibhajati.

“Yaṃ bhattā āharati dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā taṃ ārakkhena guttiyā sampādeti, tattha ca hoti adhuttī athenī asoṇḍī avināsikā.

“Upāsikā kho pana hoti buddhaṃ saraṇaṃ gatā dhammaṃ saraṇaṃ gatā saṅghaṃ saraṇaṃ gatā.

“Sīlavatī kho pana hoti – pāṇātipātā paṭiviratā…pe… surāmerayamajjapamādaṭṭhānā paṭiviratā…pe….

“Cāgavatī kho pana hoti vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgā payatapāṇinī vossaggaratā yācayogā dānasaṃvibhāgaratā.

“Imehi kho, nakulamāte, aṭṭhahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṃ maraṇā manāpakāyikānaṃ devānaṃ sahabyataṃ upapajjatī”ti.

“Yo naṃ bharati sabbadā, niccaṃ ātāpi ussuko;

Taṃ sabbakāmadaṃ posaṃ, bhattāraṃ nātimaññati.

“Na cāpi sotthi bhattāraṃ, issāvādena rosaye;

Bhattu ca garuno sabbe, paṭipūjeti paṇḍitā.

“Uṭṭhāhikā analasā, saṅgahitaparijjanā;

Bhattu manāpaṃ carati, sambhataṃ anurakkhati.

“Yā evaṃ vattati nārī, bhattu chandavasānugā;

Manāpā nāma te [manāpakāyikā (sī.)] devā, yattha sā upapajjatī”ti. aṭṭhamaṃ;

☸---------------------------------------------------------------------

四十八 那拘罗母

一 有一次，世尊住在跋祇国的鳄鱼山（须弥山）恐怖林鹿野苑。

那时，居士妇那拘罗母来到世尊的住所。到了之后，[向世尊行礼，坐在一边。]坐在一边

时，世尊对居士妇那拘罗母说：

二 “那拘罗母！具足了八种法的女子，在身体败坏、死亡之后，能投生为意生身天人的同伴。是哪八种

呢？

三 那拘罗母！在此，有女子，她的父母希望她获得利益，考虑她的好处而慈悲怜悯她，出于慈悲怜悯而让她出嫁。她对于丈夫，

比丈夫早起、比丈夫晚睡，乐意听候差遣，行为举止令丈夫欢喜，言语温和可爱。对于丈夫所尊敬的人——无论是父母，还是沙门、婆罗门，她都恭敬、

尊重、尊敬并供养；当他们来访时，就用座位和[洗脚水]来迎接。对于丈夫家中的事务，无论是羊毛还是

棉花的工作，她都精通熟练、不懒惰，具备善巧处理的智慧，能够胜任、能够管理。她了解丈夫家中的仆人——无论是奴婢、

雇工还是佣人——所做和未做的工作；了解生病者的身体强弱情况，并按照他们的

份例来分配食物和饮料。丈夫带回来的财富——无论是钱财、谷物、金银，她都妥善守护、保管，并且自身不放纵、不偷盗、不酗酒、不

挥霍浪费。她是一位优婆夷（女居士），皈依佛、皈依法、皈依僧。她持守戒律而远离杀生、[远离不与取（偷盗）、远离邪淫、

远离妄语、]远离饮用酒类等令人放逸之物。她乐善好施，以远离吝啬污垢的心安住家中，常常布施、亲手布施，喜爱舍弃，

乐于应求，欢喜于分配布施。

那拘罗母！像这样具足了八种法的女子，在身体败坏、死亡之后，能投生为意生身天人的同伴。”

恒常不断地

勤勉扶养他

令得一切所欲

从不轻慢丈夫

贤良女子无嫉妒

也不会对丈夫发怒

凡是丈夫所尊敬的人

智慧的她都迎接尊重

勤奋勇猛而不懈怠

善于团结家人眷属

行为令丈夫欢喜

守护积蓄的财物

这样顺从丈夫意愿

行事的女子

名为意生身的天人

她必往生彼处

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 8.1-50)/1.5 Uposathavagga 布萨品 (AN 8.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.9 Paṭhamaidhalokikasutta 此世胜福之一 (AN 8.49)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Paṭhamaidhalokikasuttaṃ

49. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Atha kho visākhā migāramātā yena bhagavā tenupasaṅkami…pe…. Ekamantaṃ nisinnaṃ kho visākhaṃ migāramātaraṃ bhagavā etadavoca –

“Catūhi kho, visākhe, dhammehi samannāgato mātugāmo idhalokavijayāya paṭipanno hoti, ayaṃsa loko āraddho hoti. Katamehi catūhi? Idha, visākhe, mātugāmo susaṃvihitakammanto hoti, saṅgahitaparijano, bhattu manāpaṃ carati, sambhataṃ anurakkhati.

“Kathañca, visākhe, mātugāmo susaṃvihitakammanto hoti? Idha, visākhe, mātugāmo ye te bhattu abbhantarā kammantā – uṇṇāti vā kappāsāti vā – tattha dakkhā hoti analasā tatrupāyāya vīmaṃsāya samannāgatā alaṃ kātuṃ alaṃ saṃvidhātuṃ. Evaṃ kho, visākhe, mātugāmo susaṃvihitakammanto hoti.

“Kathañca, visākhe, mātugāmo saṅgahitaparijano hoti? Idha, visākhe, mātugāmo yo so bhattu abbhantaro antojano – dāsāti vā pessāti vā kammakarāti vā – tesaṃ katañca katato jānāti akatañca akatato jānāti, gilānakānañca balābalaṃ jānāti khādanīyaṃ bhojanīyañcassa paccaṃsena saṃvibhajati. Evaṃ kho, visākhe, mātugāmo saṅgahitaparijano hoti.

“Kathañca, visākhe, mātugāmo bhattu manāpaṃ carati? Idha, visākhe, mātugāmo yaṃ bhattu amanāpasaṅkhātaṃ taṃ jīvitahetupi na ajjhācarati. Evaṃ kho, visākhe, mātugāmo bhattu manāpaṃ carati.

“Kathañca, visākhe, mātugāmo sambhataṃ anurakkhati? Idha, visākhe, mātugāmo yaṃ bhattā āharati dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā taṃ ārakkhena guttiyā sampādeti, tattha ca hoti adhuttī athenī asoṇḍī avināsikā. Evaṃ kho, visākhe, mātugāmo sambhataṃ anurakkhati. Imehi kho, visākhe, catūhi dhammehi samannāgato mātugāmo idhalokavijayāya paṭipanno hoti, ayaṃsa loko āraddho hoti.

“Catūhi kho, visākhe, dhammehi samannāgato mātugāmo paralokavijayāya paṭipanno hoti, paraloko āraddho hoti. Katamehi catūhi? Idha, visākhe, mātugāmo saddhāsampanno hoti, sīlasampanno hoti, cāgasampanno hoti, paññāsampanno hoti.

“Kathañca, visākhe, mātugāmo saddhāsampanno hoti? Idha, visākhe, mātugāmo saddho hoti, saddahati tathāgatassa bodhiṃ – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Evaṃ kho, visākhe, mātugāmo saddhāsampanno hoti.

“Kathañca, visākhe, mātugāmo sīlasampanno hoti? Idha, visākhe, mātugāmo pāṇātipātā paṭivirato hoti…pe… surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Evaṃ kho, visākhe, mātugāmo sīlasampanno hoti.

“Kathañca, visākhe, mātugāmo cāgasampanno hoti? Idha, visākhe, mātugāmo vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgā payatapāṇinī vossaggaratā yācayogā dānasaṃvibhāgaratā. Evaṃ kho, visākhe, mātugāmo cāgasampanno hoti.

“Kathañca, visākhe, mātugāmo paññāsampanno hoti? Idha, visākhe, mātugāmo paññavā hoti…pe… evaṃ kho, visākhe, mātugāmo paññāsampanno hoti. Imehi kho, visākhe, catūhi dhammehi samannāgato mātugāmo paralokavijayāya paṭipanno hoti, paraloko āraddho hotī”ti.

“Susaṃvihitakammantā, saṅgahitaparijjanā;

Bhattu manāpaṃ carati, sambhataṃ anurakkhati.

“Saddhā sīlena sampannā, vadaññū vītamaccharā;

Niccaṃ maggaṃ visodheti, sotthānaṃ samparāyikaṃ.

“Iccete aṭṭha dhammā ca, yassā vijjanti nāriyā;

Tampi sīlavatiṃ āhu, dhammaṭṭhaṃ saccavādiniṃ.

“Soḷasākārasampannā, aṭṭhaṅgasusamāgatā;

Tādisī sīlavatī upāsikā;

Upapajjati devalokaṃ manāpan”ti. navamaṃ;

☸---------------------------------------------------------------------

四十九 此世胜福（一）

一 有一次，世尊住在舍卫城的东园鹿母殿。

那时，毗舍佉鹿母来到世尊的住所。到了之后，[向世尊行礼，然后退坐到一边。]坐在一边时，

世尊对毗舍佉鹿母说：

二 “毗舍佉！具足了四种法的女子，是为了此世的成功而行道，她在此世已有所成就。是哪四种呢？

三 毗舍佉！在此，有女子，善于管理家务、善于团结家人眷属、行为令丈夫欢喜、守护丈夫积蓄的财物。

毗舍佉！女子如何是善于管理家务呢？

四 毗舍佉！在此，有女子，对于丈夫家中的事务，无论是羊毛还是棉花的工作，她都精通熟练、不懒惰，具备善巧处理

的智慧，能够胜任、能够管理。

毗舍佉！像这样，女子就是善于管理家务。

毗舍佉！女子如何是善于团结家人眷属呢？

五 毗舍佉！在此，有女子，她了解丈夫家中的仆人——无论是奴婢、雇工还是佣人——所做和未做的工作；

了解生病者的身体强弱情况，并按照他们的份例来分配食物和饮料。

毗舍佉！像这样，女子就是善于团结家人眷属。

毗舍佉！女子如何是行为令丈夫欢喜呢？

六 毗舍佉！在此，有女子，凡是丈夫认为不合意的事情，即使是为了保全性命的缘故，她也不会去做。

毗舍佉！像这样，女子就是行为令丈夫欢喜。

毗舍佉！女子如何是守护丈夫积蓄的财物呢？

七 毗舍佉！在此，有女子，丈夫带回来的财富——无论是钱财、谷物、金银，她都妥善守护、保管，并由此避免欺诈、

偷盗、酗酒、损坏。

毗舍佉！像这样，女子就是守护丈夫积蓄的财物。

毗舍佉！像这样具足了四种法的女子，是为了此世的成功而行道，她在此世已有所成就。

八 毗舍佉！具足了四种法的女子，是为了来世的成功而行道，她为来世已有所准备。是哪四种呢？

九 毗舍佉！在此，有女子，信心具足、戒行具足、布施具足、智慧具足。

毗舍佉！女子如何是信心具足呢？

一〇 毗舍佉！在此，有女子，有信心，她相信如来的觉悟：“原来那位世尊是阿罗汉、正等正觉、明行足、

善逝、世间解、无上士、调御丈夫、天人师、佛陀、世尊。”

毗舍佉！像这样，女子就是信心具足。

毗舍佉！女子如何是戒行具足呢？

一一 毗舍佉！在此，有女子，远离杀生、[远离不与取（偷盗）、远离邪淫、远离妄语、]远离饮用酒类等令人放逸之物。

毗舍佉！像这样，女子就是戒行具足。

毗舍佉！女子如何是布施具足呢？

一二 毗舍佉！在此，有女子，以远离吝啬污垢的心安住家中，常常布施、亲手布施，喜爱舍弃，

乐于应求，欢喜于分配布施。

毗舍佉！像这样，女子就是布施具足。

毗舍佉！女子如何是智慧具足呢？

一三 毗舍佉！在此，有女子，有智慧，成就了洞察（诸法）生灭、导向苦彻底止息的神圣决择智慧。

毗舍佉！像这样，女子就是智慧具足。

毗舍佉！像这样具足了四种法的女子，是为了来世的成功而行道，她为来世已有所准备。”

若善于管理家务

善于团结家人眷属

行为令丈夫欢喜

守护积蓄的财物

具足信心与戒行

慷慨远离吝啬

恒常清净道途

求得后世安稳

这八种法

若女子能具足

可称她为持戒者

住于正法说实语者

具足十六种行相

圆满八种善法（或：八支圣道）

这样的持戒优婆夷

能往生意生天界

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 8.1-50)/1.5 Uposathavagga 布萨品 (AN 8.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.10 Dutiyaidhalokikasutta 此世胜福之二 (AN 8.50)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Dutiyaidhalokikasuttaṃ

50. “Catūhi, bhikkhave, dhammehi samannāgato mātugāmo idhalokavijayāya paṭipanno hoti, ayaṃsa loko āraddho hoti. Katamehi catūhi? Idha, bhikkhave, mātugāmo susaṃvihitakammanto hoti, saṅgahitaparijano, bhattu manāpaṃ carati, sambhataṃ anurakkhati.

“Kathañca, bhikkhave, mātugāmo susaṃvihitakammanto hoti? Idha, bhikkhave, mātugāmo ye te bhattu abbhantarā kammantā…pe… evaṃ kho, bhikkhave, mātugāmo susaṃvihitakammanto hoti.

“Kathañca, bhikkhave, mātugāmo saṅgahitaparijano hoti? Idha, bhikkhave, mātugāmo yo so bhattu abbhantaro antojano…pe… evaṃ kho, bhikkhave, mātugāmo saṅgahitaparijano hoti.

“Kathañca, bhikkhave, mātugāmo bhattu manāpaṃ carati? Idha, bhikkhave, mātugāmo yaṃ bhattu amanāpasaṅkhātaṃ taṃ jīvitahetupi na ajjhācarati. Evaṃ kho, bhikkhave, mātugāmo bhattu manāpaṃ carati.

“Kathañca, bhikkhave, mātugāmo sambhataṃ anurakkhati? Idha, bhikkhave, mātugāmo yaṃ bhattā āharati…pe… evaṃ kho, bhikkhave, mātugāmo sambhataṃ anurakkhati. Imehi kho, bhikkhave, catūhi dhammehi samannāgato mātugāmo idhalokavijayāya paṭipanno hoti, ayaṃsa loko āraddho hoti.

“Catūhi, bhikkhave, dhammehi samannāgato mātugāmo paralokavijayāya paṭipanno hoti, paraloko āraddho hoti. Katamehi catūhi? Idha, bhikkhave, mātugāmo saddhāsampanno hoti, sīlasampanno hoti, cāgasampanno hoti, paññāsampanno hoti.

“Kathañca, bhikkhave, mātugāmo saddhāsampanno hoti? Idha, bhikkhave, mātugāmo saddho hoti…pe… evaṃ kho, bhikkhave, mātugāmo saddhāsampanno hoti.

“Kathañca, bhikkhave, mātugāmo sīlasampanno hoti? Idha, bhikkhave, mātugāmo pāṇātipātā paṭivirato hoti…pe… surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Evaṃ kho, bhikkhave, mātugāmo sīlasampanno hoti.

“Kathañca, bhikkhave, mātugāmo cāgasampanno hoti? Idha, bhikkhave, mātugāmo vigatamalamaccherena cetasā agāraṃ ajjhāvasati…pe… evaṃ kho, bhikkhave, mātugāmo cāgasampanno hoti.

“Kathañca, bhikkhave, mātugāmo paññāsampanno hoti? Idha, bhikkhave, mātugāmo paññavā hoti…pe… evaṃ kho, bhikkhave, mātugāmo paññāsampanno hoti. Imehi kho, bhikkhave, catūhi dhammehi samannāgato mātugāmo paralokavijayāya paṭipanno hoti, paraloko āraddho hotī”ti.

“Susaṃvihitakammantā, saṅgahitaparijjanā;

Bhattu manāpaṃ carati, sambhataṃ anurakkhati.

“Saddhā sīlena sampannā, vadaññū vītamaccharā;

Niccaṃ maggaṃ visodheti, sotthānaṃ samparāyikaṃ.

“Iccete aṭṭha dhammā ca, yassā vijjanti nāriyā;

Tampi sīlavatiṃ āhu, dhammaṭṭhaṃ saccavādiniṃ.

“Soḷasākārasampannā, aṭṭhaṅgasusamāgatā;

Tādisī sīlavatī upāsikā, upapajjati devalokaṃ manāpan”ti. dasamaṃ;

Uposathavaggo pañcamo.

Tassuddānaṃ –

Saṃkhitte vitthate visākhe, vāseṭṭho bojjhāya pañcamaṃ;

Anuruddhaṃ puna visākhe, nakulā idhalokikā dveti.

Paṭhamapaṇṇāsakaṃ samattaṃ.

☸---------------------------------------------------------------------

五十 此世胜福（二）

一 “诸比丘！具足四种法的女子，就是为了征服此世而修行，此世已被她达成。是哪四种呢？

二 诸比丘！在此，有女子善于处理（家）事务、能照顾好（家中）成员、行为令丈夫满意、守护丈夫所得。

诸比丘！女子如何是善于处理（家）事务呢？

三 诸比丘！在此，女子对于丈夫家中的事务，［比如处理羊毛、棉花，能勤快地做而不懈怠，具备相关的思考能力，能做、能整理］

诸比丘！像这样，女子就是善于处理（家）事务。

诸比丘！女子如何是能照顾好（家中）成员呢？

四 诸比丘！在此，女子了解丈夫家中的人［——奴婢、雇工、仆役等应该做什么、不该做什么；了解生病者的强弱情况，会将食物按照各人所需的分量来分发］。

诸比丘！像这样，女子就是能照顾好（家中）成员。

诸比丘！女子如何是行为令丈夫满意呢？

五 诸比丘！在此，女子对于丈夫不喜欢的事情，即使是可能危及生命的原因，也不会去做。

诸比丘！像这样，女子就是行为令丈夫满意。

诸比丘！女子如何是守护所得呢？

六 诸比丘！在此，女子，丈夫所赚得［的钱财、谷物、银、金，她都守护、收藏好，因此不会有欺诈、偷盗、挥霍、损坏的情况发生］。

诸比丘！像这样，女子就是守护所得。

诸比丘！像这样具足四种法的女子，就有此世的成功和幸福，获得了此世的成就。

七 诸比丘！具足四种法的女子，就有来世的成功和幸福，获得了来世的成就。是哪四种呢？

八 诸比丘！在此，有女子信心具足、戒行具足、布施具足、智慧具足。

诸比丘！女子如何是信心具足呢？

九 诸比丘！在此，有女子有信心［，她相信如来的觉悟，（相信）这位世尊是：阿拉汉（应供）、正等觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊］。

诸比丘！像这样，女子就是信心具足。

诸比丘！女子如何是戒行具足呢？

一〇 诸比丘！在此，有女子远离杀生、［远离不与取（偷盗）、远离邪淫、远离妄语、］远离饮酒（等令人放逸的麻醉品）。

诸比丘！像这样，女子就是戒行具足。

诸比丘！女子如何是布施具足呢？

一一 诸比丘！在此，有女子以远离吝啬污垢之心住于家中［，时常布施、亲手布施，乐于舍弃，（行为）与乞求者相应，乐于分发布施］。

诸比丘！像这样，女子就是布施具足。

诸比丘！女子如何是智慧具足呢？

一二 诸比丘！在此，有女子具足智慧，成就导向（苦）生起与息灭、能彻底灭尽苦的圣抉择慧。

诸比丘！像这样，女子就是智慧具足。

诸比丘！像这样具足四种法的女子，就有来世的成功和幸福，获得了来世的成就。”

善于处理家务事，

照顾好家中成员，

行为令丈夫满意，

守护丈夫的所得。

具足信心与戒行，

慷慨大方离悭吝，

恒常清净解脱道，

寻求后世的安乐。

这八种法的本身，

若为女子所具备，

人们称她具戒行，

安住于法说实语。

具足（善德）十六相，

八支（圣道）善备于心，

这样的具戒女居士，

将往生于可意的天界。

第五 布萨品［终］

摄句：

（一）略［布萨］与（二）广［布萨］与

（三）毗舍佉与（四）婆私吒与（五）第五之菩阇与

（六）阿那律与（七）毗舍佉与

（八）那拘罗母与（九～一〇）二之此世。

五十经 终

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 8.51-626)/2.1 Gotamīvagga 乔达弥品 (AN 8.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.1 Gotamīsutta 乔达弥出家 (AN 8.51)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyapaṇṇāsakaṃ

(6) 1. Gotamīvaggo

1. Gotamīsuttaṃ

51. Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Atha kho mahāpajāpatī [mahāpajāpati (syā.) cūḷava. 402] gotamī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho mahāpajāpatī gotamī bhagavantaṃ etadavoca – “sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjan”ti. “Alaṃ, gotami! Mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjā”ti.

☸---------------------------------------------------------------------

第六 乔达弥品

五十一 乔达弥出家

一 那时，世尊住在释迦国的迦毗罗卫城尼拘律园。

当时，摩诃波阇波提·乔达弥来到世尊那里。到了之后，礼敬世尊，退立一旁。站在一旁的摩诃波阇波提·乔达弥对世尊说：

“大德！愿女子能在如来所教导的法与律中，从家庭生活出家，过无家的生活。”

“够了！乔达弥！不要乐意让女子在如来所教导的法与律中，从家庭出家。”

☸.....................................................................

☸*********************************************************************

Dutiyampi kho mahāpajāpatī gotamī bhagavantaṃ etadavoca – “sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjan”ti. “Alaṃ, gotami! Mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjā”ti. “Tatiyampi kho mahāpajāpatī gotamī bhagavantaṃ etadavoca – “sādhu bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjan”ti. “Alaṃ, gotami! Mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjā”ti.

☸---------------------------------------------------------------------

二 摩诃波阇波提·乔达弥第二次对世尊说：

“大德！愿女子能在如来所教导的法与律中，从家庭生活出家，过无家的生活。”

“够了！乔达弥！不要乐意让女子在如来所教导的法与律中，从家庭出家。”

三 摩诃波阇波提·乔达弥第三次对世尊说：

“大德！愿女子能在如来所教导的法与律中，从家庭生活出家，过无家的生活。”

“够了！乔达弥！不要乐意让女子在如来所教导的法与律中，从家庭出家。”

☸.....................................................................

☸*********************************************************************

Atha kho mahāpajāpatī gotamī “na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjan”ti dukkhī dummanā assumukhī rudamānā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

☸---------------------------------------------------------------------

这时，摩诃波阇波提·乔达弥［了解到：］“世尊不允许女子在如来所教导的法与律中，从家庭出家”，她感到悲伤、忧愁、泪流满面地哭泣着，礼敬世尊后，向右绕行（表示尊敬）后离去。

☸.....................................................................

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Atha kho bhagavā kapilavatthusmiṃ yathābhirantaṃ viharitvā yena vesālī tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena vesālī tadavasari. Tatra sudaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho mahāpajāpatī gotamī kese chedāpetvā kāsāyāni vatthāni acchādetvā sambahulāhi sākiyānīhi saddhiṃ yena vesālī tena pakkāmi. Anupubbena yena vesālī mahāvanaṃ kūṭāgārasālā tenupasaṅkami. Atha kho mahāpajāpatī gotamī sūnehi pādehi rajokiṇṇena gattena dukkhī dummanā assumukhī rudamānā bahidvārakoṭṭhake aṭṭhāsi.

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四 那时，世尊在迦毗罗卫城随缘住了一段时间后，就向毗舍离城游行而去，一路次第游行到了毗舍离城。在那里，世尊住在毗舍离城的大林重阁讲堂。

当时，摩诃波阇波提·乔达弥剃去头发、穿上袈裟，和众多的释迦族女子一起，向毗舍离城走去，一路次第来到毗舍离城大林重阁讲堂。

当时，摩诃波阇波提·乔达弥双脚浮肿、满身尘土，悲伤忧愁、泪流满面地哭泣着，站在门楼外面。

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Addasā kho āyasmā ānando mahāpajāpatiṃ gotamiṃ sūnehi pādehi rajokiṇṇena gattena dukkhiṃ dummanaṃ assumukhiṃ rudamānaṃ bahidvārakoṭṭhake ṭhitaṃ. Disvāna mahāpajāpatiṃ gotamiṃ etadavoca – “kiṃ nu tvaṃ, gotami, sūnehi pādehi rajokiṇṇena gattena dukkhī dummanā assumukhī rudamānā bahidvārakoṭṭhake ṭhitā”ti? “Tathā hi pana, bhante ānanda, na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjan”ti. “Tena hi tvaṃ, gotami, muhuttaṃ idheva tāva hohi, yāvāhaṃ bhagavantaṃ yācāmi mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjan”ti.

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具寿阿难看见摩诃波阇波提·乔达弥双脚浮肿、满身尘土，悲伤忧愁、泪流满面地哭泣着，站在门楼外面。看见后，对摩诃波阇波提·乔达弥说：

“乔达弥！为什么你双脚浮肿、满身尘土，悲伤忧愁、泪流满面地哭泣着，站在门楼外面呢？”

“大德阿难！确实如此啊，世尊不允许女子在如来所教导的法与律中，从家庭出家。”

“既然这样，乔达弥！你暂且在这里等一会儿，我去向世尊请求［允许］女子在如来所教导的法与律中，从家庭出家。”

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Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – “esā, bhante, mahāpajāpatī gotamī sūnehi pādehi rajokiṇṇena gattena dukkhī dummanā assumukhī rudamānā bahidvārakoṭṭhake ṭhitā – ‘na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjan’ti. Sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjan”ti. “Alaṃ, ānanda! Mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjā”ti.

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五 于是，具寿阿难去到世尊所在的地方，到了之后，礼敬世尊，坐在一旁。坐在一旁的具寿阿难对世尊说：

“大德！摩诃波阇波提·乔达弥在这里，双脚浮肿、满身尘土，悲伤忧愁、泪流满面地哭泣着，站在门楼外面。因为世尊说不允许女子在如来所教导的法与律中，从家庭出家。大德！请允许女子在如来所教导的法与律中，从家庭出家吧。”

“够了！阿难！不要乐意让女子在如来所教导的法与律中，从家庭出家。”

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Dutiyampi kho…pe… tatiyampi kho āyasmā ānando bhagavantaṃ etadavoca – “sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjan”ti. “Alaṃ, ānanda! Mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjā”ti.

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具寿阿难第二次对世尊说：

“大德！请允许女子在如来所教导的法与律中，从家庭出家吧。”

“够了！阿难！不要乐意让女子在如来所教导的法与律中，从家庭出家。”

具寿阿难第三次对世尊说：

“大德！请允许女子在如来所教导的法与律中，从家庭出家吧。”

“够了！阿难！不要乐意让女子在如来所教导的法与律中，从家庭出家。”

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Atha kho āyasmato ānandassa etadahosi – “na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjaṃ. Yaṃnūnāhaṃ aññenapi pariyāyena bhagavantaṃ yāceyyaṃ mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjan”ti. Atha kho āyasmā ānando bhagavantaṃ etadavoca – “bhabbo nu kho, bhante, mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajitvā sotāpattiphalaṃ vā sakadāgāmiphalaṃ vā anāgāmiphalaṃ vā arahattaphalaṃ vā sacchikātun”ti? “Bhabbo, ānanda, mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajitvā sotāpattiphalampi sakadāgāmiphalampi anāgāmiphalampi arahattaphalampi sacchikātun”ti. “Sace, bhante, bhabbo mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajitvā sotāpattiphalampi…pe… arahattaphalampi sacchikātuṃ, bahukārā, bhante, mahāpajāpatī gotamī bhagavato mātucchā āpādikā posikā khīrassa dāyikā; bhagavantaṃ janettiyā kālaṅkatāya thaññaṃ pāyesi. Sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjan”ti.

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六 这时，具寿阿难心里想：“世尊不允许女子在如来所教导的法与律中，从家庭出家。我应该用其他的方式，来请求世尊允许女子在如来所教导的法与律中，从家庭出家。”

于是，具寿阿难对世尊说：

“大德！女子如果在如来所教导的法与律中，从家庭出家，那么她能够亲证预流果、一来果、不还果或阿罗汉果吗？”

“阿难！女子如果在如来所教导的法与律中，从家庭出家，那么她能够亲证预流果、一来果、不还果和阿罗汉果。”

“大德！既然女子在如来所教导的法与律中，从家庭出家，能够亲证预流果、一来果、不还果和阿罗汉果，那么摩诃波阇波提·乔达弥对世尊恩德深重，她是您的姨母、养母、哺乳者，在世尊的生母去世后，是她给世尊喂奶。大德！请允许女子在如来所教导的法与律中，从家庭出家吧。”

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“Sace, ānanda, mahāpajāpatī gotamī aṭṭha garudhamme paṭiggaṇhāti, sāvassā hotu upasampadā –

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七 “阿难！如果摩诃波阇波提·乔达弥能接受八敬法，那就以此作为她的具足戒（出家资格）。［即是］：

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[pāci. 149; cūḷava. 403] “Vassasatūpasampannāya bhikkhuniyā tadahūpasampannassa bhikkhuno abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ kattabbaṃ. Ayampi dhammo sakkatvā garuṃ katvā [garukatvā (sī. syā. pī.)] mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo.

☸---------------------------------------------------------------------

㊀ 比丘尼就算受具足戒一百年，也应该礼敬、起迎、合掌、恭敬当日受具足戒的比丘。此法应当恭敬、尊重、尊敬、供养，尽形寿不可违越。

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“Na bhikkhuniyā abhikkhuke āvāse vassaṃ upagantabbaṃ. Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo.

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㊁ 比丘尼不可在没有比丘的住处进行雨安居。此法应当恭敬、尊重、尊敬、供养，尽形寿不可违越。

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“Anvaḍḍhamāsaṃ bhikkhuniyā bhikkhusaṅghato dve dhammā paccāsīsitabbā [paccāsiṃsitabbā (sī. syā. pī.)] – uposathapucchakañca, ovādūpasaṅkamanañca. Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo.

☸---------------------------------------------------------------------

㊂ 比丘尼每半个月应当向比丘僧团请求两件事：询问布萨（日期和仪式）以及请求教诫。此法应当恭敬、尊重、尊敬、供养，尽形寿不可违越。

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“Vassaṃvuṭṭhāya bhikkhuniyā ubhatosaṅghe tīhi ṭhānehi pavāretabbaṃ – diṭṭhena vā sutena vā parisaṅkāya vā. Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo.

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㊃ 比丘尼雨安居结束后，应当在比丘和比丘尼两僧团中，根据所见、所闻、所疑三事来自恣（请求他人指出自己可能的过失）。此法应当恭敬、尊重、尊敬、供养，尽形寿不可违越。

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“Garudhammaṃ ajjhāpannāya bhikkhuniyā ubhatosaṅghe pakkhamānattaṃ caritabbaṃ. Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo.

☸---------------------------------------------------------------------

㊄ 比丘尼如果违犯了重法（重要的戒律），应当在比丘和比丘尼两僧团中，行半个月的摩那埵（一种悔过和恢复资格的程序）。此法应当恭敬、尊重、尊敬、供养，尽形寿不可违越。

☸.....................................................................

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“Dve vassāni chasu dhammesu sikkhitasikkhāya sikkhamānāya ubhatosaṅghe upasampadā pariyesitabbā. Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo.

☸---------------------------------------------------------------------

㊅ 式叉摩那（学法女）在六种法上学习满两年后，应当在比丘和比丘尼两僧团中请求受具足戒。此法应当恭敬、尊重、尊敬、供养，尽形寿不可违越。

☸.....................................................................

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“Na kenaci pariyāyena bhikkhuniyā bhikkhu akkositabbo paribhāsitabbo. Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo.

☸---------------------------------------------------------------------

㊆ 比丘尼无论以何种理由，都不可呵骂、诽谤比丘。此法应当恭敬、尊重、尊敬、供养，尽形寿不可违越。

☸.....................................................................

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“Ajjatagge ovaṭo bhikkhunīnaṃ bhikkhūsu vacanapatho, anovaṭo bhikkhūnaṃ bhikkhunīsu vacanapatho. Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo.

☸---------------------------------------------------------------------

㊇ 从今日起，禁止比丘尼教诫比丘，不禁止比丘教诫比丘尼。此法应当恭敬、尊重、尊敬、供养，尽形寿不可违越。

☸.....................................................................

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“Sace, ānanda, mahāpajāpatī gotamī ime aṭṭha garudhamme paṭiggaṇhāti, sāvassā hotu upasampadā”ti.

☸---------------------------------------------------------------------

阿难！如果摩诃波阇波提·乔达弥能接受这八敬法，那就以此作为她的具足戒。”

☸.....................................................................

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Atha kho āyasmā ānando bhagavato santike ime aṭṭha garudhamme uggahetvā yena mahāpajāpatī gotamī tenupasaṅkami; upasaṅkamitvā mahāpajāpatiṃ gotamiṃ etadavoca –

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八 于是，具寿阿难从世尊那里，领受了这八敬法，去到摩诃波阇波提·乔达弥那里，到了之后，对摩诃波阇波提·乔达弥说：

☸.....................................................................

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“Sace kho tvaṃ, gotami, aṭṭha garudhamme paṭiggaṇheyyāsi, sāva te bhavissati upasampadā –

☸---------------------------------------------------------------------

“乔达弥！如果你能接受八敬法，那就以此作为你的具足戒。［即是］：

☸.....................................................................

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“Vassasatūpasampannāya bhikkhuniyā tadahūpasampannassa bhikkhuno abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ kattabbaṃ. Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo…pe….

☸---------------------------------------------------------------------

㊀ 比丘尼就算受具足戒一百年，也应该礼敬、起迎、合掌、恭敬当日受具足戒的比丘。此法应当恭敬、尊重、尊敬、供养，尽形寿不可违越。

㊁［比丘尼不可在没有比丘的住处进行雨安居。此法应当恭敬、尊重、尊敬、供养，尽形寿不可违越。

㊂ 比丘尼每半个月应当向比丘僧团请求两件事：询问布萨（日期和仪式）以及请求教诫。此法应当恭敬、尊重、尊敬、供养，尽形寿不可违越。

㊃ 比丘尼雨安居结束后，应当在比丘和比丘尼两僧团中，根据所见、所闻、所疑三事来自恣（请求他人指出自己可能的过失）。此法应当恭敬、尊重、尊敬、供养，尽形寿不可违越。

㊄ 比丘尼如果违犯了重法（重要的戒律），应当在比丘和比丘尼两僧团中，行半个月的摩那埵（一种悔过和恢复资格的程序）。此法应当恭敬、尊重、尊敬、供养，尽形寿不可违越。

㊅ 式叉摩那（学法女）在六种法上学习满两年后，应当在比丘和比丘尼两僧团中请求受具足戒。此法应当恭敬、尊重、尊敬、供养，尽形寿不可违越。

㊆ 比丘尼无论以何种理由，都不可呵骂、诽谤比丘。此法应当恭敬、尊重、尊敬、供养，尽形寿不可违越。］

☸.....................................................................

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“Ajjatagge ovaṭo bhikkhunīnaṃ bhikkhūsu vacanapatho, anovaṭo bhikkhūnaṃ bhikkhunīsu vacanapatho. Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo. Sace kho tvaṃ, gotami, ime aṭṭha garudhamme paṭiggaṇheyyāsi, sāva te bhavissati upasampadā”ti.

☸---------------------------------------------------------------------

㊇ 从今日起，禁止比丘尼教诫比丘，不禁止比丘教诫比丘尼。此法应当恭敬、尊重、尊敬、供养，尽形寿不可违越。

乔达弥！如果你能接受这八敬法，那就以此作为你的具足戒！”

☸.....................................................................

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“Seyyathāpi, bhante ānanda, itthī vā puriso vā daharo yuvā maṇḍanakajātiko [maṇḍanakajātiyo (sī. pī.)] sīsaṃnhāto [sīsaṃnahāto (sī. pī.), sīsanahāto (syā.)] uppalamālaṃ vā vassikamālaṃ vā adhimuttakamālaṃ [atimuttakamālaṃ (sī.)] vā labhitvā ubhohi hatthehi paṭiggahetvā uttamaṅge sirasmiṃ patiṭṭhāpeyya; evamevaṃ kho ahaṃ, bhante ānanda, ime aṭṭha garudhamme paṭiggaṇhāmi yāvajīvaṃ anatikkamanīye”ti.

☸---------------------------------------------------------------------

“大德阿难！就像年轻爱美的男女，洗净头发后，得到青莲花鬘、茉莉花鬘或阿提目多伽花鬘，会用双手捧着，戴在头顶上那样。同样地，大德阿难！我接受这八敬法，尽形寿不会违越。”

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Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – “paṭiggahitā, bhante, mahāpajāpatiyā gotamiyā aṭṭha garudhammā yāvajīvaṃ anatikkamanīyā”ti.

☸---------------------------------------------------------------------

九 于是，具寿阿难去到世尊那里，到了之后，礼敬世尊，退坐一旁。坐在一旁的具寿阿难对世尊说：

“大德！摩诃波阇波提·乔达弥已经接受了八敬法，（承诺）尽形寿不会违越。”

☸.....................................................................

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“Sace, ānanda, nālabhissa mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjaṃ, ciraṭṭhitikaṃ, ānanda, brahmacariyaṃ abhavissa, vassasahassameva saddhammo tiṭṭheyya. Yato ca kho, ānanda, mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajito, na dāni, ānanda, brahmacariyaṃ ciraṭṭhitikaṃ bhavissati. Pañceva dāni, ānanda, vassasatāni saddhammo ṭhassati.

☸---------------------------------------------------------------------

“阿难！如果女子没有在如来所教导的法与律中，从家庭出家，阿难！那么这清净的修行（梵行）本会长久住世，正法将住世一千年；然而，阿难！因为女子在如来所教导的法与律中，从家庭出家了，阿难！如今这梵行将不能长久住世了；阿难！现在正法只能住世五百年。

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“Seyyathāpi, ānanda, yāni kānici kulāni bahutthikāni [bahukitthikāni (sī. pī.), bahuitthikāni (syā.)] appapurisakāni, tāni suppadhaṃsiyāni honti corehi kumbhatthenakehi; evamevaṃ kho, ānanda, yasmiṃ dhammavinaye labhati mātugāmo agārasmā anagāriyaṃ pabbajjaṃ, na taṃ brahmacariyaṃ ciraṭṭhitikaṃ hoti.

☸---------------------------------------------------------------------

阿难！譬如那些女多男少的家庭，就容易被盗贼或入室抢劫者侵犯；同样地，阿难！在哪种法与律中，允许女子从家庭出家，那种梵行就不能长久住世。

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“Seyyathāpi, ānanda, sampanne sālikkhette setaṭṭhikā nāma rogajāti nipatati, evaṃ taṃ sālikkhettaṃ na ciraṭṭhitikaṃ hoti; evamevaṃ kho, ānanda, yasmiṃ dhammavinaye labhati mātugāmo agārasmā anagāriyaṃ pabbajjaṃ, na taṃ brahmacariyaṃ ciraṭṭhitikaṃ hoti.

☸---------------------------------------------------------------------

阿难！譬如在丰收的稻田里，如果发生了叫做‘白骨病’（或‘白霉病’）的病害，那片稻田就不能长久维持（丰收）；同样地，阿难！在哪种法与律中，允许女子从家庭出家，那种梵行就不能长久住世。

☸.....................................................................

☸*********************************************************************

“Seyyathāpi, ānanda, sampanne ucchukkhette mañjiṭṭhikā [mañjeṭṭhikā (sī. syā.)] nāma rogajāti nipatati, evaṃ taṃ ucchukkhettaṃ na ciraṭṭhitikaṃ hoti; evamevaṃ kho, ānanda, yasmiṃ dhammavinaye labhati mātugāmo agārasmā anagāriyaṃ pabbajjaṃ, na taṃ brahmacariyaṃ ciraṭṭhitikaṃ hoti.

☸---------------------------------------------------------------------

阿难！譬如在一片丰收的甘蔗田里，发生了一种叫做“茜草霉”的病害，那么这片甘蔗田就不能长久维持；同样地，阿难！如果在某个正法和戒律中，妇女得以离家出家修行，那么这清净的梵行就不能长久维持。

☸.....................................................................

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“Seyyathāpi, ānanda, puriso mahato taḷākassa paṭikacceva [paṭigacceva (sī. pī.)] āḷiṃ bandheyya yāvadeva udakassa anatikkamanāya; evamevaṃ kho, ānanda, mayā paṭikacceva bhikkhunīnaṃ aṭṭha garudhammā paññattā yāvajīvaṃ anatikkamanīyā”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

阿难！譬如有人预先为大池塘筑好堤坝，以防止池水溢出；同样地，阿难！我预先为比丘尼们制定了八敬法，（要求她们）尽形寿都不能违越。” 第一经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.1.26 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 8.51-626)/2.1 Gotamīvagga 乔达弥品 (AN 8.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.2 Ovādasutta 教诫 (AN 8.52)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Ovādasuttaṃ

教诫经

☆ 波罗提木叉（ Pātimokkha ） ➾

字义叫做：朝向解脱之戒本（指出家人的生活公约）。

又或译为：别解脱、别别解脱、处处解脱。

波罗提（ Pāti ）是“朝向”的意思；

木叉（ Mokkha ）是“解脱”的意思。

波罗提木叉：就是奉行佛所制定的戒律；

朝向解脱（贪瞋痴），到达涅槃的彼岸。

律（ Vinaya ）是“生活规范”引申为“解释戒的经”。

以后的僧团：为了解释《戒本》，所以结集了《律藏》；

为了解释小诵经、法句经、经集，所以结集了《经藏》。

☆ 出家戒腊（ Vasso ） ➾

又或译为：戒腊、法腊、法岁、夏腊、僧腊。

原意是指：受具足戒以后，雨期安居的年岁。

比丘以雨期安居最后一日为受腊日──

前安居是农历六月十六日到九月十五日；

后安居是农历七月十六日到十月十五日。

僧众长幼座位，是以戒腊的高低来排班；

如果戒腊相同，就以出家时间分出长幼。

受戒年岁较低的人，称年长者为：上座。

☆ 担任比丘尼教诫师的八项条件 ➾

① 具足波罗提木叉律仪、防护根门；

② 由身语意：完全贯通、理解所学；

③ 广泛了解波罗提木叉、僧尼两律；

④ 善巧说法、彬彬有礼、循循善诱；

⑤ 胜任比丘尼僧团教导、鼓舞欢喜；

⑥ 可被多数比丘尼敬爱、愿意接受；

⑦ 在佛教僧团出家前没有触犯重罪；

⑧ 出家戒腊已经满二十年或者以上。

52. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.

［一、尼教诫师 ➥］

那时，世尊住在毗舍离城的大林重阁讲堂。

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami;

那时，具寿阿难来到世尊所在的地方。

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

到达后，礼敬世尊，坐在一旁。

Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

坐在一旁的具寿阿难对世尊这样说道：

“katihi nu kho, bhante, dhammehi samannāgato bhikkhu bhikkhunovādako sammannitabbo”ti?

“大德！依照佛法教导的原则，具备多少条件的比丘，可以被选派成为比丘尼的教诫法师呢？”

[pāci. 147] “Aṭṭhahi kho, ānanda, dhammehi samannāgato bhikkhu bhikkhunovādako sammannitabbo.

［二、八项条件 ➥］

“阿难！依照佛法教导的原则，具备八项条件的比丘，可以被选派成为比丘尼的教诫法师。

Katamehi aṭṭhahi?

依据哪八项（条件）呢？

Idhānanda, bhikkhu sīlavā hoti…pe… samādāya sikkhati sikkhāpadesu;

[Idhānanda, bhikkhu sīlavā hoti,

‘➊ 阿难！在此（教法中），有比丘具足戒行……（乃至）……接受学处后持续学习；

pātimokkhasaṃvarasaṃvuto viharati

依波罗提木叉，防护（根门）律仪而住；

ācāragocarasampanno,

对于（适当的）行处和行为，圆满具备威仪；

aṇumattesu vajjesu bhayadassāvī,

即使见到微小的过失，也察觉到危险而心生怖畏；

samādāya sikkhati sikkhāpadesu;]

接受（比丘戒）后，在学处中持续训练。

bahussuto hoti…pe… diṭṭhiyā suppaṭividdhā;

[bahussuto hoti sutadharo sutasannicayo,

➋ 他是多闻者……（乃至）……以正见完全通达；

ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti,

（佛陀）所宣说的法：初善、中善、后善，义理圆满、文句巧妙，完整、圆满、清净的梵行。

tathārūpāssa dhammā bahussutā honti

对于这样的法，他多闻、

dhātā vacasā

忆持、言语娴熟、

paricitā manasānupekkhitā

内心仔细省察、

diṭṭhiyā suppaṭividdhā;]

以正见完全通达。

ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti

➌ 又，他确实广泛地掌握了（比丘、比丘尼）两部的波罗提木叉（戒本），

suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso;

善于分辨、善于实行、善于决断，无论是经文还是逐句解释；

kalyāṇavāco hoti

➍ 他言语善巧——

kalyāṇavākkaraṇo,

⑴ 谈吐优雅、声音悦耳；

poriyā

⑵ 彬彬有礼；

vācāya samannāgato

⑶ 措辞得体；

vissaṭṭhāya [visaṭṭhāya (ka.)]

⑷ 清晰明了；

anelagaḷāya [aneḷagaḷāya (sī. ka.)]

⑸ 不含糊不清；

atthassa viññāpaniyā;

⑹ 能解释义理；

paṭibalo hoti bhikkhunisaṅghassa dhammiyā kathāya

➎ 他能够胜任地为比丘尼僧团说法——

sandassetuṃ samādapetuṃ samuttejetuṃ sampahaṃsetuṃ;

开示、劝导、激励、使之欢喜。

yebhuyyena bhikkhunīnaṃ piyo hoti manāpo;

➏ 他被大多数比丘尼所喜爱、所悦意。

na kho panetaṃ

➐ 另外，他不应有过这样的情况——

bhagavantaṃ uddissa pabbajitāya

[他不曾因世尊而出家，

kāsāyavatthanivasanāya garudhammaṃ ajjhāpannapubbo hoti;

穿上袈裟衣后，触犯过重罪；]

vīsativasso vā hoti

➑ 他已满二十（戒）腊——

atirekavīsativasso vā.

或者超过二十（戒）腊。’

Imehi kho, ānanda, aṭṭhahi dhammehi samannāgato bhikkhu bhikkhunovādako sammannitabbo”ti.

［三、结语 ➥］

确实如此，阿难！具备这八项条件的比丘，可以被选派成为比丘尼的教诫法师。”

Dutiyaṃ.

教诫经 ～乔达弥品‧第二经终

～《增支部经典‧八集‧五十经篇之二‧乔达弥品‧Ovādasutta 教诫经》(AN 8.52)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.1.24 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 8.51-626)/2.1 Gotamīvagga 乔达弥品 (AN 8.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.3 Saṃkhittasutta 略说法要 (AN 8.53)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Saṃkhittasuttaṃ

略说法要经

☆ 本经大意 ➾

佛陀告诉姨母：什么是正确的佛法？

☆ 乔达弥（ Gotami ） ➾

意译叫做：释迦族乔达摩姓氏的妇女。

乔达摩，或译为乔达摩：佛陀的姓氏。

☆ 摩诃波阇波提（ Mahāpajāpatī ） ➾

意译叫做：大爱道。

她是佛陀姨母、佛母摩耶夫人亲姊妹。

摩耶夫人生下悉达多太子七天后去世；

大爱道便成为乳母，也是佛的养育者──

她把刚出生五天的儿子难陀交给侍女照顾；

自己则亲身养育悉达多所以是佛的大恩人！

净饭王逝世后，大爱道率许多宫妃女眷见佛陀，请求出家；

佛陀开始没有允许，后经阿难劝说，才同意她们落发修行。

大爱道于是成为了第一位的比丘尼；

以后也才有佛教史上的比丘尼团体。

她一生中教化了不少的女性，被尼众推为上首。

☆ 非法非律 ➾

① 导致贪欲；

② 导致系缚；

③ 导致积聚；

④ 导致增加愿求；

⑤ 导致不知足；

⑥ 导致喜欢伴侣；

⑦ 导致怠惰；

⑧ 导致困难护持。

☆ 正法圣律 ➾

① 导致离开贪欲；

② 导致离开系缚；

③ 导致减损；

④ 导致减少愿求；

⑤ 导致欢喜知足；

⑥ 导致独居远离；

⑦ 导致发勤精进；

⑧ 导致容易护持。

53. [cūḷava. 406] Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.

〈壹、姨母请法 ➲〉

那时，世尊住在毗舍离城的大林重阁讲堂。

Atha kho mahāpajāpatī gotamī yena bhagavā tenupasaṅkami;

那时，摩诃波阇波提乔达弥来到世尊那里。

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi.

到达后，礼敬世尊，站在一旁。

Ekamantaṃ ṭhitā kho sā mahāpajāpatī gotamī bhagavantaṃ etadavoca –

站在一旁的摩诃波阇波提乔达弥对世尊这样说道：

“Sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā ekā vūpakaṭṭhā appamattā ātāpinī pahitattā vihareyyan”ti.

“善哉，大德！请世尊为我简略说法，我听闻世尊的法后，愿能独自住在僻静处，保持不放逸、热忱、精进，勤奋修行！”

“Ye kho tvaṃ, gotami, dhamme jāneyyāsi –

〈贰、世尊开示 ➲〉

［一、非法非律 ☙］

“乔达弥！对于那些法，如果你知道：

‘ime dhammā

‘这些法——

sarāgāya saṃvattanti, no virāgāya;

⓵ 会导致贪欲，而不是离欲；

saṃyogāya saṃvattanti, no visaṃyogāya;

⓶ 会导致束缚，而不是解缚；

ācayāya saṃvattanti, no apacayāya;

⓷ 会导致积集（烦恼），而不是削减；

mahicchatāya saṃvattanti, no appicchatāya;

⓸ 会导致欲望增多，而不是寡欲；

asantuṭṭhiyā saṃvattanti, no santuṭṭhiyā;

⓹ 会导致不知足，而不是知足；

saṅgaṇikāya saṃvattanti, no pavivekāya;

⓺ 会导致乐于交往，而不是独处；

kosajjāya saṃvattanti, no vīriyārambhāya;

⓻ 会导致懒惰，而不是发起精进；

dubbharatāya saṃvattanti, no subharatāyā’ti,

⓼ 会导致难以护持，而不是易于护持。’

ekaṃsena, gotami, dhāreyyāsi –

乔达弥！那么你应当明确地记住：

‘neso dhammo, neso vinayo, netaṃ satthusāsanan’”ti.

‘这不是正法，这不是戒律，这不是导师（佛陀）的教导。’

“Ye ca kho tvaṃ, gotami, dhamme jāneyyāsi –

［二、正法圣律 ☙］

又，乔达弥！对于那些法，如果你知道：

‘ime dhammā

‘这些法——

virāgāya saṃvattanti, no sarāgāya;

➊ 会导致离欲，而不是贪欲；

visaṃyogāya saṃvattanti, no saṃyogāya;

➋ 会导致解缚，而不是束缚；

apacayāya saṃvattanti, no ācayāya;

➌ 会导致削减（烦恼），而不是积集；

appicchatāya saṃvattanti, no mahicchatāya;

➍ 会导致寡欲，而不是欲望增多；

santuṭṭhiyā saṃvattanti, no asantuṭṭhiyā;

➎ 会导致知足，而不是不知足；

pavivekāya saṃvattanti, no saṅgaṇikāya;

➏ 会导致独处，而不是乐于交往；

vīriyārambhāya saṃvattanti, no kosajjāya;

➐ 会导致发起精进，而不是懒惰；

subharatāya saṃvattanti, no dubbharatāyā’ti,

➑ 会导致易于护持，而不是难以护持。’

ekaṃsena, gotami, dhāreyyāsi –

乔达弥！那么你应当明确地记住：

‘eso dhammo, eso vinayo, etaṃ satthusāsanan’”ti.

‘这就是正法，这就是戒律，这就是导师（佛陀）的教导。’”

Tatiyaṃ.

略说法要经 ～乔达弥品‧第三经终

～《增支部经典‧八集‧五十经篇之二‧乔达弥品‧Saṃkhittasutta 略说法要经》(AN 8.53)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 8.51-626)/2.1 Gotamīvagga 乔达弥品 (AN 8.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.4 Dīghajāṇusutta 长膝居士 (AN 8.54)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Dīghajāṇusuttaṃ

54. Ekaṃ samayaṃ bhagavā koliyesu viharati kakkarapattaṃ nāma koliyānaṃ nigamo. Atha kho dīghajāṇu koliyaputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho dīghajāṇu koliyaputto bhagavantaṃ etadavoca – “mayaṃ, bhante, gihī kāmabhogino [kāmabhogī (sī. syā. pī.)] puttasambādhasayanaṃ ajjhāvasāma, kāsikacandanaṃ paccanubhoma, mālāgandhavilepanaṃ dhārayāma, jātarūparajataṃ sādayāma. Tesaṃ no, bhante, bhagavā amhākaṃ tathā dhammaṃ desetu ye amhākaṃ assu dhammā diṭṭhadhammahitāya diṭṭhadhammasukhāya, samparāyahitāya samparāyasukhāyā”ti.

“Cattārome, byagghapajja, dhammā kulaputtassa diṭṭhadhammahitāya saṃvattanti diṭṭhadhammasukhāya. Katame cattāro? Uṭṭhānasampadā, ārakkhasampadā, kalyāṇamittatā, samajīvitā [samajīvikatā (sī.) a. ni. 8.75]. Katamā ca, byagghapajja, uṭṭhānasampadā? Idha, byagghapajja, kulaputto yena kammaṭṭhānena jīvikaṃ [jīvitaṃ (ka.)] kappeti – yadi kasiyā, yadi vaṇijjāya, yadi gorakkhena, yadi issattena [issatthena (sī. syā. pī.)], yadi rājaporisena, yadi sippaññatarena – tattha dakkho hoti analaso, tatrupāyāya vīmaṃsāya samannāgato, alaṃ kātuṃ alaṃ saṃvidhātuṃ. Ayaṃ vuccati, byagghapajja, uṭṭhānasampadā.

“Katamā ca, byagghapajja, ārakkhasampadā? Idha, byagghapajja, kulaputtassa bhogā honti uṭṭhānavīriyādhigatā bāhābalaparicitā, sedāvakkhittā, dhammikā dhammaladdhā. Te ārakkhena guttiyā sampādeti – ‘kinti me ime bhoge neva rājāno hareyyuṃ, na corā hareyyuṃ, na aggi ḍaheyya, na udakaṃ vaheyya, na appiyā dāyādā hareyyun’ti! Ayaṃ vuccati, byagghapajja, ārakkhasampadā.

“Katamā ca, byagghapajja, kalyāṇamittatā? Idha, byagghapajja, kulaputto yasmiṃ gāme vā nigame vā paṭivasati, tattha ye te honti – gahapatī vā gahapatiputtā vā daharā vā vuddhasīlino, vuddhā vā vuddhasīlino, saddhāsampannā, sīlasampannā, cāgasampannā, paññāsampannā – tehi saddhiṃ santiṭṭhati sallapati sākacchaṃ samāpajjati; yathārūpānaṃ saddhāsampannānaṃ saddhāsampadaṃ anusikkhati, yathārūpānaṃ sīlasampannānaṃ sīlasampadaṃ anusikkhati, yathārūpānaṃ cāgasampannānaṃ cāgasampadaṃ anusikkhati, yathārūpānaṃ paññāsampannānaṃ paññāsampadaṃ anusikkhati. Ayaṃ vuccati, byagghapajja, kalyāṇamittatā.

“Katamā ca, byagghapajja, samajīvitā? Idha, byagghapajja, kulaputto āyañca bhogānaṃ viditvā, vayañca bhogānaṃ viditvā, samaṃ jīvikaṃ [samajīvikaṃ (syā.), samajīvitaṃ (ka.)] kappeti nāccogāḷhaṃ nātihīnaṃ – ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti. Seyyathāpi, byagghapajja, tulādhāro vā tulādhārantevāsī vā tulaṃ paggahetvā jānāti – ‘ettakena vā onataṃ [oṇataṃ (ka.)], ettakena vā unnatan’ti [uṇṇatanti (ka.)]; evamevaṃ kho, byagghapajja, kulaputto āyañca bhogānaṃ viditvā, vayañca bhogānaṃ viditvā, samaṃ jīvikaṃ kappeti nāccogāḷhaṃ nātihīnaṃ – ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti. Sacāyaṃ, byagghapajja, kulaputto appāyo samāno uḷāraṃ jīvikaṃ [jīvitaṃ (ka.)] kappeti, tassa bhavanti vattāro – ‘udumbarakhādīvāyaṃ [udumbarakhādikaṃ vāyaṃ (sī. pī.), udumbarakhādakaṃ cāyaṃ (syā.)] kulaputto bhoge khādatī’ti. Sace panāyaṃ, byagghapajja, kulaputto mahāyo samāno kasiraṃ jīvikaṃ [jīvitaṃ (ka.)] kappeti, tassa bhavanti vattāro – ‘ajeṭṭhamaraṇaṃvāyaṃ [ajaddhumārikaṃ vāyaṃ (sī. pī.), addhamārakaṃ cāyaṃ (syā.), ettha jaddhūti asanaṃ = bhattabhuñjanaṃ, tasmā ajaddhumārikanti anasanamaraṇanti vuttaṃ hoti. ma. ni. 1.379 adholipiyā “ajaddhukan”ti padaṃ dassitaṃ] kulaputto marissatī’ti. Yato ca khoyaṃ, byagghapajja, kulaputto āyañca bhogānaṃ viditvā, vayañca bhogānaṃ viditvā, samaṃ jīvikaṃ kappeti nāccogāḷhaṃ nātihīnaṃ – ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti. Ayaṃ vuccati, byagghapajja, samajīvitā.

“Evaṃ samuppannānaṃ, byagghapajja, bhogānaṃ cattāri apāyamukhāni honti – itthidhutto, surādhutto, akkhadhutto, pāpamitto pāpasahāyo pāpasampavaṅko. Seyyathāpi, byagghapajja, mahato taḷākassa cattāri ceva āyamukhāni, cattāri ca apāyamukhāni. Tassa puriso yāni ceva āyamukhāni tāni pidaheyya, yāni ca apāyamukhāni tāni vivareyya; devo ca na sammā dhāraṃ anuppaveccheyya. Evañhi tassa, byagghapajja, mahato taḷākassa parihāniyeva pāṭikaṅkhā, no vuddhi; evamevaṃ, byagghapajja, evaṃ samuppannānaṃ bhogānaṃ cattāri apāyamukhāni honti – itthidhutto, surādhutto, akkhadhutto, pāpamitto pāpasahāyo pāpasampavaṅko.

“Evaṃ samuppannānaṃ, byagghapajja, bhogānaṃ cattāri āyamukhāni honti – na itthidhutto, na surādhutto, na akkhadhutto, kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko. Seyyathāpi, byagghapajja, mahato taḷākassa cattāri ceva āyamukhāni, cattāri ca apāyamukhāni. Tassa puriso yāni ceva āyamukhāni tāni vivareyya, yāni ca apāyamukhāni tāni pidaheyya; devo ca sammā dhāraṃ anuppaveccheyya. Evañhi tassa, byagghapajja, mahato taḷākassa vuddhiyeva pāṭikaṅkhā, no parihāni; evamevaṃ kho, byagghapajja, evaṃ samuppannānaṃ bhogānaṃ cattāri āyamukhāni honti – na itthidhutto, na surādhutto, na akkhadhutto, kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko. Ime kho, byagghapajja, cattāro dhammā kulaputtassa diṭṭhadhammahitāya saṃvattanti diṭṭhadhammasukhāya.

“Cattārome, byagghapajja, dhammā kulaputtassa samparāyahitāya saṃvattanti samparāyasukhāya. Katame cattāro? Saddhāsampadā, sīlasampadā, cāgasampadā, paññāsampadā. Katamā ca, byagghapajja, saddhāsampadā? Idha, byagghapajja, kulaputto saddho hoti, saddahati tathāgatassa bodhiṃ – ‘itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavā’ti. Ayaṃ vuccati, byagghapajja, saddhāsampadā.

“Katamā ca, byagghapajja, sīlasampadā? Idha, byagghapajja, kulaputto pāṇātipātā paṭivirato hoti…pe… surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Ayaṃ vuccati, byagghapajja, sīlasampadā.

“Katamā ca, byagghapajja, cāgasampadā? Idha, byagghapajja, kulaputto vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato. Ayaṃ vuccati, byagghapajja, cāgasampadā.

“Katamā ca, byagghapajja, paññāsampadā? Idha, byagghapajja, kulaputto paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Ayaṃ vuccati, byagghapajja, paññāsampadā. Ime kho, byagghapajja, cattāro dhammā kulaputtassa samparāyahitāya saṃvattanti samparāyasukhāyā”ti.

“Uṭṭhātā kammadheyyesu, appamatto vidhānavā;

Samaṃ kappeti jīvikaṃ [jīvitaṃ (ka.)], sambhataṃ anurakkhati.

“Saddho sīlena sampanno, vadaññū vītamaccharo;

Niccaṃ maggaṃ visodheti, sotthānaṃ samparāyikaṃ.

“Iccete aṭṭha dhammā ca, saddhassa gharamesino;

Akkhātā saccanāmena, ubhayattha sukhāvahā.

“Diṭṭhadhammahitatthāya, samparāyasukhāya ca;

Evametaṃ gahaṭṭhānaṃ, cāgo puññaṃ pavaḍḍhatī”ti. catutthaṃ;

☸---------------------------------------------------------------------

五十四 长膝居士

一 那时，世尊住在拘利国一个名叫迦伽罗波达的拘利族市镇。

那时，长膝（Dīghajāṇu）拘利子（Koliyaputta）来到世尊那里。到了之后，礼敬世尊，然后坐在一旁。坐在一旁的长膝拘利子对世尊说：

“大德！我们是在家享受欲乐的居士，与妻儿一起生活，使用迦尸国产的（衣物）和檀香，佩戴花环、涂抹香料，喜爱使用金银。大德！请为我们说法，使我们能获得今生的利益和安乐，以及来世的利益和安乐。”

二 “虎路子（Byagghapajja）！有四种法，能给善男子带来今生的利益和安乐。是哪四种呢？

三 即：勤奋具足（uṭṭhānasampadā）、守护具足（ārakkhasampadā）、亲近善友（kalyāṇamittatā）、生活平衡（samajīvitā）。

虎路子！什么是勤奋具足呢？

四 虎路子！在此，善男子依靠某种工作技能来维持生计——无论是耕种、经商、牧牛、箭术、为国王服务，还是其他某种技艺——他在这方面精通、不懒惰，具备相应的审察能力，能够胜任、能够处理好。

虎路子！这称为勤奋具足。

虎路子！什么是守护具足呢？

五 虎路子！在此，善男子拥有通过勤奋努力、臂力积累、汗水换来的财富，是如法、正当获得的。他守护、保藏这些财富，（心想：）‘如何使我的这些财富不被国王夺走，不被盗贼偷走，不被火烧毁，不被水冲走，不被不可爱的继承人夺走呢？’

虎路子！这称为守护具足。

虎路子！什么是亲近善友呢？

六 虎路子！在此，善男子住在一个村庄或市镇里，那里有居士或居士子，无论是年轻而有德行的，还是年长而有德行的，他们具足信心、具足戒行、具足布施、具足智慧。他与这些人交往、谈论、讨论。对于具足信心的善友，他学习他们的信心具足；对于具足戒行的善友，他学习他们的戒行具足；对于具足布施的善友，他学习他们的布施具足；对于具足智慧的善友，他学习他们的智慧具足。

虎路子！这称为亲近善友。

虎路子！什么是生活平衡呢？

七 虎路子！在此，善男子了解财富的收入和支出，过着平衡的生活，既不奢侈浪费，也不过于贫困。他想：‘愿我的收入能够应付支出后还有结余，而不是支出超过收入。’虎路子！譬如称量者或他的学徒，拿起秤就知道‘这边低了多少，那边高了多少。’同样地，虎路子！善男子了解财富的收入和支出，过着平衡的生活，既不奢侈浪费，也不过于贫困，心想：‘愿我的收入能够应付支出后还有结余，而不是支出超过收入。’虎路子！如果这位善男子收入少却生活奢侈，人们就会说：‘这位善男子消耗财富就像吃无花果（指快速耗尽）一样。’虎路子！反之，如果这位善男子收入多却生活吝啬，人们就会说：‘这位善男子恐怕会像饿死鬼一样死去。’虎路子！而这位善男子，了知收入和支出，过着平衡的生活，既不奢侈浪费，也不过于贫困，心想：‘愿我的收入能够应付支出后还有结余，而不是支出超过收入。’

虎路子！这称为生活平衡。

八 虎路子！这样获得的财富，有四个损耗的途径：沉迷女色、沉迷饮酒、沉迷赌博、结交恶友、恶伴、恶人。虎路子！譬如一个大池塘有四个入水口和四个出水口，如果有人堵住入水口，打开出水口，而天又不下雨。虎路子！这样，这个大池塘就只会减少，不会增加。虎路子！同样地，这样获得的财富，有四个损耗的途径：沉迷女色、沉迷饮酒、沉迷赌博、结交恶友、恶伴、恶人。

九 虎路子！这样获得的财富，有四个增长的途径：不沉迷女色、不沉迷饮酒、不沉迷赌博、结交善友、善伴、善人。虎路子！譬如一个大池塘有四个入水口和四个出水口，如果有人打开入水口，堵住出水口，而天又适时下雨。虎路子！这样，这个大池塘就只会增加，不会减少。虎路子！同样地，这样获得的财富，有四个增长的途径：不沉迷女色、不沉迷饮酒、不沉迷赌博、结交善友、善伴、善人。

虎路子！这四种法，能给善男子带来今生的利益和安乐。

一O 虎路子！有四种法，能给善男子带来来世的利益和安乐。是哪四种呢？

一一 即：信心具足（saddhāsampadā）、戒行具足（sīlasampadā）、布施具足（cāgasampadā）、智慧具足（paññāsampadā）。

虎路子！什么是信心具足呢？

一二 虎路子！在此，善男子有信心，相信如来的觉悟：‘彼世尊是阿罗汉、圆满觉悟者、明行具足者、善逝、世间解、无上丈夫调御士、天人导师、佛陀、世尊。’

虎路子！这称为信心具足。

虎路子！什么是戒行具足呢？

一三 虎路子！在此，善男子远离杀生、[远离不与取、远离邪淫、远离妄语、]远离饮酒导致放逸。

虎路子！这称为戒行具足。

虎路子！什么是布施具足呢？

一四 虎路子！在此，善男子以远离吝啬污垢之心住于家中，乐于布施、亲手布施，欢喜舍弃，有求必应，乐于分享布施。

虎路子！这称为布施具足。

虎路子！什么是智慧具足呢？

一五 虎路子！在此，善男子具足智慧，成就导向（苦）生起与灭尽、神圣的、决择性的、能正确导向苦彻底灭尽的智慧。

虎路子！这称为智慧具足。

虎路子！这四种法，能给善男子带来来世的利益和安乐。”

勤奋于工作，

不放逸安排；

平衡营生活，

守护所积财。

具足信与戒，

慷慨离悭吝；

常清净道途，

为来世安稳。

如是此八法，

信者居家士；

真实名者说，（指佛陀）

带来二世乐。

现世得利益，

来世亦安乐；

如是在家众，

布施福增长。 第四经；

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 8.51-626)/2.1 Gotamīvagga 乔达弥品 (AN 8.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.5 Ujjayasutta 郁阇迦婆罗门 (AN 8.55)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Ujjayasuttaṃ

55. Atha kho ujjayo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho ujjayo brāhmaṇo bhagavantaṃ etadavoca – “mayaṃ, bho gotama, pavāsaṃ gantukāmā. Tesaṃ no bhavaṃ gotamo amhākaṃ tathā dhammaṃ desetu – ye amhākaṃ assu dhammā diṭṭhadhammahitāya, diṭṭhadhammasukhāya, samparāyahitāya, samparāyasukhāyā”ti.

“Cattārome, brāhmaṇa, dhammā kulaputtassa diṭṭhadhammahitāya saṃvattanti, diṭṭhadhammasukhāya. Katame cattāro? Uṭṭhānasampadā, ārakkhasampadā, kalyāṇamittatā, samajīvitā. Katamā ca, brāhmaṇa, uṭṭhānasampadā? Idha, brāhmaṇa, kulaputto yena kammaṭṭhānena jīvikaṃ kappeti – yadi kasiyā, yadi vaṇijjāya, yadi gorakkhena, yadi issattena, yadi rājaporisena, yadi sippaññatarena – tattha dakkho hoti analaso, tatrupāyāya vīmaṃsāya samannāgato, alaṃ kātuṃ alaṃ saṃvidhātuṃ. Ayaṃ vuccati, brāhmaṇa, uṭṭhānasampadā.

“Katamā ca, brāhmaṇa, ārakkhasampadā? Idha, brāhmaṇa, kulaputtassa bhogā honti uṭṭhānavīriyādhigatā, bāhābalaparicitā, sedāvakkhittā, dhammikā dhammaladdhā. Te ārakkhena guttiyā sampādeti – ‘kinti me ime bhoge neva rājāno hareyyuṃ, na corā hareyyuṃ, na aggi ḍaheyya, na udakaṃ vaheyya, na appiyā dāyādā hareyyun’ti. Ayaṃ vuccati, brāhmaṇa, ārakkhasampadā.

“Katamā ca, brāhmaṇa, kalyāṇamittatā? Idha, brāhmaṇa, kulaputto yasmiṃ gāme vā nigame vā paṭivasati tatra ye te honti – gahapatī vā gahapatiputtā vā daharā vā vuddhasīlino, vuddhā vā vuddhasīlino, saddhāsampannā, sīlasampannā, cāgasampannā, paññāsampannā – tehi saddhiṃ santiṭṭhati sallapati sākacchaṃ samāpajjati; yathārūpānaṃ saddhāsampannānaṃ saddhāsampadaṃ anusikkhati, yathārūpānaṃ sīlasampannānaṃ sīlasampadaṃ anusikkhati, yathārūpānaṃ cāgasampannānaṃ cāgasampadaṃ anusikkhati, yathārūpānaṃ paññāsampannānaṃ paññāsampadaṃ anusikkhati. Ayaṃ vuccati, brāhmaṇa, kalyāṇamittatā.

“Katamā ca, brāhmaṇa, samajīvitā? Idha, brāhmaṇa, kulaputto āyañca bhogānaṃ viditvā vayañca bhogānaṃ viditvā samaṃ jīvikaṃ kappeti nāccogāḷhaṃ nātihīnaṃ – ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti. Seyyathāpi, brāhmaṇa, tulādhāro vā tulādhārantevāsī vā tulaṃ paggahetvā jānāti – ‘ettakena vā onataṃ, ettakena vā unnatan’ti; evamevaṃ kho, brāhmaṇa, kulaputto āyañca bhogānaṃ viditvā vayañca bhogānaṃ viditvā samaṃ jīvikaṃ kappeti nāccogāḷhaṃ nātihīnaṃ – ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti. Sacāyaṃ, brāhmaṇa, kulaputto appāyo samāno uḷāraṃ jīvikaṃ kappeti, tassa bhavanti vattāro – ‘udumbarakhādīvāyaṃ kulaputto bhoge khādatī’ti. Sace panāyaṃ, brāhmaṇa, kulaputto mahāyo samāno kasiraṃ jīvikaṃ kappeti, tassa bhavanti vattāro – ‘ajeṭṭhamaraṇaṃvāyaṃ kulaputto marissatī’ti. Yato ca khoyaṃ, brāhmaṇa, kulaputto āyañca bhogānaṃ viditvā vayañca bhogānaṃ viditvā samaṃ jīvikaṃ kappeti nāccogāḷhaṃ nātihīnaṃ – ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti, ayaṃ vuccati, brāhmaṇa, samajīvitā.

“Evaṃ samuppannānaṃ, brāhmaṇa, bhogānaṃ cattāri apāyamukhāni honti – itthidhutto, surādhutto, akkhadhutto, pāpamitto pāpasahāyo pāpasampavaṅko. Seyyathāpi, brāhmaṇa, mahato taḷākassa cattāri ceva āyamukhāni, cattāri ca apāyamukhāni. Tassa puriso yāni ceva āyamukhāni tāni pidaheyya, yāni ca apāyamukhāni tāni vivareyya; devo ca na sammā dhāraṃ anuppaveccheyya. Evañhi tassa brāhmaṇa, mahato taḷākassa parihāniyeva pāṭikaṅkhā, no vuddhi; evamevaṃ kho, brāhmaṇa, evaṃ samuppannānaṃ bhogānaṃ cattāri apāyamukhāni honti – itthidhutto, surādhutto, akkhadhutto, pāpamitto pāpasahāyo pāpasampavaṅko.

“Evaṃ samuppannānaṃ, brāhmaṇa, bhogānaṃ cattāri āyamukhāni honti – na itthidhutto, na surādhutto, na akkhadhutto, kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko. Seyyathāpi, brāhmaṇa, mahato taḷākassa cattāri ceva āyamukhāni cattāri ca apāyamukhāni. Tassa puriso yāni ceva āyamukhāni tāni vivareyya, yāni ca apāyamukhāni tāni pidaheyya; devo ca sammā dhāraṃ anuppaveccheyya. Evañhi tassa, brāhmaṇa, mahato taḷākassa vuddhiyeva pāṭikaṅkhā, no parihāni; evamevaṃ kho, brāhmaṇa, evaṃ samuppannānaṃ bhogānaṃ cattāri āyamukhāni honti – na itthidhutto…pe… kalyāṇasampavaṅko. Ime kho, brāhmaṇa, cattāro dhammā kulaputtassa diṭṭhadhammahitāya saṃvattanti diṭṭhadhammasukhāya.

“Cattārome, brāhmaṇa, kulaputtassa dhammā samparāyahitāya saṃvattanti samparāyasukhāya. Katame cattāro? Saddhāsampadā, sīlasampadā, cāgasampadā, paññāsampadā. Katamā ca, brāhmaṇa, saddhāsampadā? Idha, brāhmaṇa, kulaputto saddho hoti, saddahati tathāgatassa bodhiṃ – ‘itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavā’ti. Ayaṃ vuccati, brāhmaṇa, saddhāsampadā.

“Katamā ca, brāhmaṇa, sīlasampadā? Idha, brāhmaṇa, kulaputto pāṇātipātā paṭivirato hoti…pe… surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Ayaṃ vuccati, brāhmaṇa, sīlasampadā.

“Katamā ca, brāhmaṇa, cāgasampadā? Idha, brāhmaṇa, kulaputto vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato. Ayaṃ vuccati, brāhmaṇa, cāgasampadā.

“Katamā ca, brāhmaṇa, paññāsampadā? Idha, brāhmaṇa, kulaputto paññavā hoti…pe… sammā dukkhakkhayagāminiyā. Ayaṃ vuccati, brāhmaṇa, paññāsampadā. Ime kho, brāhmaṇa, cattāro dhammā kulaputtassa samparāyahitāya saṃvattanti samparāyasukhāyā”ti.

“Uṭṭhātā kammadheyyesu, appamatto vidhānavā;

Samaṃ kappeti jīvikaṃ, sambhataṃ anurakkhati.

“Saddho sīlena sampanno, vadaññū vītamaccharo;

Niccaṃ maggaṃ visodheti, sotthānaṃ samparāyikaṃ.

“Iccete aṭṭha dhammā ca, saddhassa gharamesino;

Akkhātā saccanāmena, ubhayattha sukhāvahā.

“Diṭṭhadhammahitatthāya, samparāyasukhāya ca;

Evametaṃ gahaṭṭhānaṃ, cāgo puññaṃ pavaḍḍhatī”ti. pañcamaṃ;

☸---------------------------------------------------------------------

五十五 郁阇迦婆罗门

一 那时，郁阇迦（Ujjaya）婆罗门来到世尊那里。到了之后，与世尊互相问候，说了些令人愉快和值得记忆的话后，坐在一旁。坐在一旁的郁阇迦婆罗门对世尊说：

“尊敬的乔达摩！我们准备要出远门。尊敬的乔达摩！请为我们说法，使我们能获得今生的利益和安乐，以及来世的利益和安乐。”

二 “婆罗门！有四种法，能给善男子带来今生的利益和安乐。是哪四种呢？

三 即：勤奋具足、守护具足、亲近善友、生活平衡。

婆罗门！什么是勤奋具足呢？

四 婆罗门！在此，善男子依靠某种工作技能来维持生计——无论是耕种、经商、牧牛、箭术、为国王服务，还是其他某种技艺——他在这方面精通、不懒惰，具备相应的审察能力，能够胜任、能够处理好。

婆罗门！这称为勤奋具足。

婆罗门！什么是守护具足呢？

五 婆罗门！在此，善男子拥有通过勤奋努力、臂力积累、汗水换来的财富，是如法、正当获得的。他守护、保藏这些财富，（心想：）‘如何使我的这些财富不被国王夺走，不被盗贼偷走，不被火烧毁，不被水冲走，不被不可爱的继承人夺走呢？’

婆罗门！这称为守护具足。

婆罗门！什么是亲近善友呢？

六 婆罗门！在此，善男子住在一个村庄或市镇里，那里有居士或居士子，无论是年轻而有德行的，还是年长而有德行的，他们具足信心、具足戒行、具足布施、具足智慧。他与这些人交往、谈论、讨论。对于具足信心的善友，他学习他们的信心具足；对于具足戒行的善友，他学习他们的戒行具足；对于具足布施的善友，他学习他们的布施具足；对于具足智慧的善友，他学习他们的智慧具足。

婆罗门！这称为亲近善友。

婆罗门！什么是生活平衡呢？

七 婆罗门！在此，善男子了解财富的收入和支出，过着平衡的生活，既不奢侈浪费，也不过于贫困。他想：‘愿我的收入能够应付支出后还有结余，而不是支出超过收入。’婆罗门！譬如称量者或他的学徒，拿起秤就知道‘这边低了多少，那边高了多少。’同样地，婆罗门！善男子了解财富的收入和支出，过着平衡的生活，既不奢侈浪费，也不过于贫困，心想：‘愿我的收入能够应付支出后还有结余，而不是支出超过收入。’婆罗门！如果这位善男子收入少却生活奢侈，人们就会说：‘这位善男子消耗财富就像吃无花果一样。’婆罗门！反之，如果这位善男子收入多却生活吝啬，人们就会说：‘这位善男子恐怕会像饿死鬼一样死去。’婆罗门！然而，这位善男子了解财富的收入和支出，过着平衡的生活，既不奢侈浪费，也不过于贫困。心想：‘愿我的收入能够应付支出后还有结余，而不是支出超过收入。’

婆罗门！这称为生活平衡。

八 婆罗门！这样获得的财富，有四个损耗的途径：沉迷女色、沉迷饮酒、沉迷赌博、结交恶友、恶伴、恶人。婆罗门！譬如一个大池塘有四个入水口和四个出水口，如果有人堵住入水口，打开出水口，而天又不下雨。婆罗门！这样，这个大池塘就只会减少，不会增加。婆罗门！同样地，这样获得的财富，有四个损耗的途径：沉迷女色、沉迷饮酒、沉迷赌博、结交恶友、恶伴、恶人。

九 婆罗门！这样获得的财富，有四个增长的途径：不沉迷女色、不沉迷饮酒、不沉迷赌博、结交善友、善伴、善人。婆罗门！譬如一个大池塘有四个入水口和四个出水口，如果有人打开入水口，堵住出水口，而天又适时下雨。婆罗门！这样，这个大池塘就只会增加，不会减少。婆罗门！同样地，这样获得的财富，有四个增长的途径：不沉迷女色、[不沉迷饮酒、不沉迷赌博、结交善友、善伴、]善人。

婆罗门！这四种法，能给善男子带来今生的利益和安乐。

一O 婆罗门！有四种法，能给善男子带来来世的利益和安乐。是哪四种呢？

一一 即：信心具足、戒行具足、布施具足、智慧具足。

婆罗门！什么是信心具足呢？

一二 婆罗门！在此，善男子有信心，相信如来的觉悟：‘彼世尊是[阿罗汉、圆满觉悟者、明行具足者、善逝、世间解、无上丈夫调御士、]天人导师、佛陀、世尊。’

婆罗门！这称为信心具足。

婆罗门！什么是戒行具足呢？

一三 婆罗门！在此，善男子远离杀生、[远离不与取、远离邪淫、远离妄语、]远离饮酒导致放逸。

婆罗门！这称为戒行具足。

婆罗门！什么是布施具足呢？

一四 婆罗门！在此，善男子以远离吝啬污垢之心住于家中，[乐于布施、亲手布施，欢喜舍弃，]有求必应，乐于分享布施。

婆罗门！这称为布施具足。

婆罗门！什么是智慧具足呢？

一五 婆罗门！在此，善男子[为圣、决择而]成就[正顺（苦）生起与灭尽、导向苦尽之]智慧。

婆罗门！这称为智慧具足。

婆罗门！这四种法，能给善男子带来来世的利益和安乐。”

勤奋于工作，

不放逸安排；

平衡营生活，

守护所积财。

具足信与戒，

慷慨离悭吝；

常清净道途，

为来世安稳。

如是此八法，

信者勤家业；

带来二世乐，

真实名者说。（指佛陀）

现世得利益，

来世亦安乐；

居士舍与福，

越发而增长。 第五经；

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.3.4 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 8.51-626)/2.1 Gotamīvagga 乔达弥品 (AN 8.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.6 Bhayasutta 欲之怖畏 (AN 8.56)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Bhayasuttaṃ

欲之怖畏经

☆ 贪欲八喻 ➾

① 喻为恐怖（不解脱：今生恐怖、后世恐怖）；

② 喻为痛苦（不解脱：今生痛苦、后世痛苦）；

③ 喻为疾病（不解脱：今生疾病、后世疾病）；

④ 喻为脓疮（不解脱：今生脓疮、后世脓疮）；

⑤ 喻为芒刺（不解脱：今生芒刺、后世芒刺）；

⑥ 喻为纠缠（不解脱：今生纠缠、后世纠缠）；

⑦ 喻为泥沼（不解脱：今生泥沼、后世泥沼）；

⑧ 喻为入胎（不解脱：今生入胎、后世入胎）。

56. “‘Bhayan’ti [cūḷani. khaggavisāṇasuttaniddesa 137], bhikkhave, kāmānametaṃ adhivacanaṃ.

〈壹、总说 ➲〉

（那时，世尊说：）

﹙➊ 恐怖譬喻 ☙﹚

“诸比丘！‘怖畏’（bhaya），这是欲乐（kāma）的同义词。

‘Dukkhan’ti, bhikkhave, kāmānametaṃ adhivacanaṃ.

﹙➋ 痛苦譬喻 ☙﹚

诸比丘！‘痛苦’（dukkha），这是欲乐的同义词。

‘Rogo’ti, bhikkhave, kāmānametaṃ adhivacanaṃ.

﹙➌ 疾病譬喻 ☙﹚

诸比丘！‘疾病’（roga），这是欲乐的同义词。

‘Gaṇḍo’ti, bhikkhave, kāmānametaṃ adhivacanaṃ.

﹙➍ 脓疮譬喻 ☙﹚

诸比丘！‘脓疮’（gaṇḍa），这是欲乐的同义词。

‘Sallan’ti, bhikkhave, kāmānametaṃ adhivacanaṃ.

﹙➎ 芒刺譬喻 ☙﹚

诸比丘！‘芒刺’（salla），这是欲乐的同义词。

‘Saṅgo’ti, bhikkhave, kāmānametaṃ adhivacanaṃ.

﹙➏ 纠缠譬喻 ☙﹚

诸比丘！‘纠缠’（saṅga），这是欲乐的同义词。

‘Paṅko’ti, bhikkhave, kāmānametaṃ adhivacanaṃ.

﹙➐ 泥沼譬喻 ☙﹚

诸比丘！‘泥沼’（paṅka），这是欲乐的同义词。

‘Gabbho’ti, bhikkhave, kāmānametaṃ adhivacanaṃ.

﹙➑ 入胎譬喻 ☙﹚

诸比丘！‘母胎’（gabbha），这是欲乐的同义词。

Kasmā ca, bhikkhave, ‘bhayan’ti kāmānametaṃ adhivacanaṃ?

〈贰、贪欲譬喻 ➲〉

［一、解说怖喻 ➥］

为什么，诸比丘！‘怖畏’是欲乐的同义词呢？

Yasmā ca kāmarāgarattāyaṃ, bhikkhave, chandarāgavinibaddho

因为，诸比丘！那沉溺于欲乐之贪、被欲求束缚的人，

diṭṭhadhammikāpi bhayā na parimuccati,

不仅无法从今生的怖畏中解脱，

samparāyikāpi bhayā na parimuccati,

也无法从来世的怖畏中解脱。

tasmā ‘bhayan’ti kāmānametaṃ adhivacanaṃ.

因此，‘怖畏’是欲乐的同义词。

Kasmā ca, bhikkhave, ‘dukkhan’ti…pe…

［二、解说苦喻 ➥］

为什么，诸比丘！‘痛苦’……（是欲乐的同义词呢？……乃至无法解脱）……因此，‘痛苦’是欲乐的同义词。

‘rogo’ti…

［三、解说病喻 ➥］

为什么，诸比丘！‘疾病’……（是欲乐的同义词呢？……乃至无法解脱）……因此，‘疾病’是欲乐的同义词。

‘gaṇḍo’ti…

［四、解说疮喻 ➥］

为什么，诸比丘！‘脓疮’……（是欲乐的同义词呢？……乃至无法解脱）……因此，‘脓疮’是欲乐的同义词。

‘sallan’ti…

［五、解说刺喻 ➥］

为什么，诸比丘！‘芒刺’……（是欲乐的同义词呢？……乃至无法解脱）……因此，‘芒刺’是欲乐的同义词。

‘saṅgo’ti…

［六、解说缠喻 ➥］

为什么，诸比丘！‘纠缠’……（是欲乐的同义词呢？……乃至无法解脱）……因此，‘纠缠’是欲乐的同义词。

‘paṅko’ti…

［七、解说泥喻 ➥］

为什么，诸比丘！‘泥沼’……（是欲乐的同义词呢？……乃至无法解脱）……因此，‘泥沼’是欲乐的同义词。

‘gabbho’ti kāmānametaṃ adhivacanaṃ?

［八、解说胎喻 ➥］

为什么，诸比丘！‘母胎’是欲乐的同义词呢？

Yasmā ca kāmarāgarattāyaṃ, bhikkhave, chandarāgavinibaddho

因为，诸比丘！那沉溺于欲乐之贪、被欲求束缚的人，

diṭṭhadhammikāpi gabbhā na parimuccati,

不仅无法从今生的母胎（轮回）中解脱，

samparāyikāpi gabbhā na parimuccati, tasmā ‘gabbho’ti kāmānametaṃ adhivacanaṃ”.

也无法从来世的母胎（轮回）中解脱。因此，‘母胎’是欲乐的同义词。”

“Bhayaṃ dukkhañca rogo ca,

〈叁、总结 ➲〉

（世尊偈语：）

﹙⓵ 贪欲八喻 ☙﹚

“怖畏、痛苦与疾病，

gaṇḍo sallañca saṅgo ca;

脓疮、芒刺与纠缠，

Paṅko gabbho ca ubhayaṃ,

泥沼以及那母胎，

ete kāmā pavuccanti;

这些都被称为欲乐；

Yattha satto puthujjano.

凡夫俗子沉溺其中。

“Otiṇṇo sātarūpena,

﹙⓶ 不空法器 ☙﹚

被可爱之相所征服，

puna gabbhāya gacchati;

他将再次进入母胎；

Yato ca bhikkhu ātāpī,

然而热忱精进的比丘，

sampajaññaṃ [sampajañño (syā. ka.) saṃ. ni. 4.251 passitabbaṃ] na riccati.

他不舍弃（正念）正知。

“So imaṃ palipathaṃ duggaṃ,

﹙⓷ 断其锁链 ☙﹚

如此行者超越了，

atikkamma tathāvidho;

这泥泞难行的险道；

Pajaṃ jātijarūpetaṃ,

他观察着这颤抖的、

phandamānaṃ avekkhatī”ti.

具备生老的人们。”

chaṭṭhaṃ;

欲之怖畏经 ～乔达弥品‧第六经终

～《增支部经典‧八集‧五十经篇之二‧乔达弥品‧Bhayasutta 欲之怖畏经》(AN 8.56)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 8.51-626)/2.1 Gotamīvagga 乔达弥品 (AN 8.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.7 Paṭhamaāhuneyyasutta 应请之一 (AN 8.57)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Paṭhamaāhuneyyasuttaṃ

57. “Aṭṭhahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa. Katamehi aṭṭhahi? Idha, bhikkhave, bhikkhu sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu; bahussuto hoti…pe… diṭṭhiyā suppaṭividdhā; kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko; sammādiṭṭhiko hoti, sammādassanena samannāgato; catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī; anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati; dibbena cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajānāti; āsavānaṃ khayā…pe… sacchikatvā upasampajja viharati. Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassā”ti. Sattamaṃ.

☸---------------------------------------------------------------------

五十七 应请（一）

一 “诸比丘！成就八种法的比丘，是值得带来供养者、值得招待者、值得布施者、值得合掌恭敬者，是世间无上的福田。是哪八种呢？

二 诸比丘！在此，有比丘具足戒行……（乃至）……接受学处后持续学习；[他持戒，防护波罗提木叉律仪，行为和行处具足而住，对微小的过错也见到怖畏，受持学习各项学处。] 他是多闻者……（乃至）……以正见完全通达；[他多闻、忆持所闻、积集所闻，对于初善、中善、后善，义理圆满、文句巧妙、完整圆满清净梵行的法，他多闻、忆持、言语娴熟、内心仔细省察、以正见善巧通达。] 他亲近善友、善伴、善知识； 他具足正见，成就正确的见解； 他对于四种禅那——属于增上心、带来当下乐住的——能够随欲获得，轻易获得，不困难地获得； 他回忆起种种过去生，即：一生、二生……（乃至）……像这样，他回忆起种种过去生的细节和概况； 他以清净、超越人眼的天眼……（乃至）……了知众生随各自的业而投生的情况；[他以清净超人的天眼，看见众生死去和投生，了知众生依据业而投生于劣、胜、美、丑、善趣、恶趣之处：‘唉！这些众生成就身恶行、语恶行、意恶行，诽谤圣者，持有邪见，执持邪见的行为，他们身坏命终之后，投生于苦界、恶趣、堕处、地狱。唉！又，这些众生成就身善行、语善行、意善行，不诽谤圣者，持有正见，执持正见的行为，他们身坏命终之后，投生于善趣、天界。’像这样，他以清净超人的天眼看见众生死去和投生，了知众生依据业而投生于劣、胜、美、丑、善趣、恶趣之处。] 他通过诸漏的灭尽……（乃至）……当下证得、进入并安住于无漏的心解脱、慧解脱。（āsavānaṃ khayā...sacchikatvā upasampajja viharati）

诸比丘！成就这八种法的比丘，是值得带来供养者、[值得招待者、值得布施者、值得合掌恭敬者、]世间无上的福田。” 第七经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 8.51-626)/2.1 Gotamīvagga 乔达摩品 (AN 8.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.8 Dutiyaāhuneyyasutta 应请之二 (AN 8.58)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Dutiyaāhuneyyasuttaṃ

58. “Aṭṭhahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassa. Katamehi aṭṭhahi? Idha, bhikkhave, bhikkhu sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu; bahussuto hoti…pe… diṭṭhiyā suppaṭividdhā; āraddhavīriyo viharati thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu; āraññiko hoti pantasenāsano; aratiratisaho hoti, uppannaṃ aratiṃ abhibhuyya abhibhuyya viharati; bhayabheravasaho hoti, uppannaṃ bhayabheravaṃ abhibhuyya abhibhuyya viharati; catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī; āsavānaṃ khayā…pe… sacchikatvā upasampajja viharati. Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu āhuneyyo…pe… anuttaraṃ puññakkhettaṃ lokassā”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

五十八 应请（二）

一 “比丘们！成就八种法的比丘，是应受邀请、［极应受邀请、应受供养、应受合掌礼敬的、］世间的无上福田。是哪八种呢？

二 比丘们！在此，有比丘具足戒行，［守护别解脱律仪而住，行为与活动范围具足，于微小的过错也见到怖畏，］受持学习各项学处。多闻而［忆持所闻、积集所闻，对于初善、中善、后善，义理具足、言词具足，宣说完全圆满、清净的梵行；这样的法被他多闻、受持、言语熟练、意所审察］，以正见善于通达。发起精进而住，有体力，勇猛坚定，对于诸善法不放弃责任。居住于阿兰若，卧坐于偏远寂静处。能忍耐不乐与乐，征服已生起的不乐而安住。能忍耐恐惧怖畏，征服已生起的恐惧怖畏而安住。对于四种禅那——增上心、现法乐住，是随意可得者、不难获得者、不费力获得者。通过诸漏的灭尽，［无漏的心解脱、慧解脱，于现世中自己证知、］作证、具足而住。

比丘们！成就这八种法的比丘，是应受邀请、［极应受邀请、应受供养、应受合掌礼敬的、］世间的无上福田。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 8.51-626)/2.1 Gotamīvagga 乔达摩品 (AN 8.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.9 Paṭhamapuggalasutta 八辈之一 (AN 8.59)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Paṭhamapuggalasuttaṃ

59. “Aṭṭhime bhikkhave, puggalā āhuneyyā pāhuneyyā dakkhiṇeyyā añjalikaraṇīyā anuttaraṃ puññakkhettaṃ lokassa? Katame aṭṭha? Sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno, sakadāgāmī, sakadāgāmiphalasacchikiriyāya paṭipanno, anāgāmī, anāgāmiphalasacchikiriyāya paṭipanno, arahā, arahattāya paṭipanno. Ime kho, bhikkhave, aṭṭha puggalā āhuneyyā…pe… anuttaraṃ puññakkhettaṃ lokassā”ti.

“Cattāro ca paṭipannā, cattāro ca phale ṭhitā;

Esa saṅgho ujubhūto, paññāsīlasamāhito.

“Yajamānānaṃ manussānaṃ, puññapekkhāna pāṇinaṃ;

Karotaṃ opadhikaṃ puññaṃ, saṅghe dinnaṃ mahapphalan”ti. navamaṃ;

☸---------------------------------------------------------------------

五十九 八辈 （一）

一 “比丘们！这八种人，是应受邀请、极应受邀请、应受供养、应受合掌礼敬的、世间的无上福田。是哪八种呢？

二 即：预流者，为证得预流果而修行者；一来者，为证得一来果而修行者；不还者，为证得不还果而修行者；阿罗汉，为证得阿罗汉果而修行者。

比丘们！这八种人，是应受邀请、［极应受邀请、应受供养、应受合掌礼敬的、］世间的无上福田。”

四位修行者，

以及四位住于果位者；

此是正直的僧团，

安住于智慧与戒行。

对于行祭祀的人们，

对于希求福德的有情；

作有依附的福德时，

布施给僧团有大果报。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 8.51-626)/2.1 Gotamīvagga 乔达摩品 (AN 8.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.10 Dutiyapuggalasutta 八辈之二 (AN 8.60)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Dutiyapuggalasuttaṃ

60. “Aṭṭhime, bhikkhave, puggalā āhuneyyā…pe… anuttaraṃ puññakkhettaṃ lokassa. Katame aṭṭha? Sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno…pe… arahā, arahattāya paṭipanno. Ime kho, bhikkhave, aṭṭha puggalā āhuneyyā…pe… anuttaraṃ puññakkhettaṃ lokassā”ti.

“Cattāro ca paṭipannā, cattāro ca phale ṭhitā;

Esa saṅgho samukkaṭṭho, sattānaṃ aṭṭha puggalā.

“Yajamānānaṃ manussānaṃ, puññapekkhāna pāṇinaṃ;

Karotaṃ opadhikaṃ puññaṃ, ettha dinnaṃ mahapphalan”ti. dasamaṃ;

Gotamīvaggo paṭhamo.

Tassuddānaṃ –

Gotamī ovādaṃ saṃkhittaṃ, dīghajāṇu ca ujjayo;

Bhayā dve āhuneyyā ca, dve ca aṭṭha puggalāti.

☸---------------------------------------------------------------------

六十 八辈（二）

一 “比丘们！这八种人，是应受邀请、［极应受邀请、应受供养、应受合掌礼敬的、］世间的无上福田。是哪八种呢？

二 即：预流者，为证得预流果而修行者；一来者，为证得一来果而修行者；不还者，为证得不还果而修行者；阿罗汉，为证得阿罗汉果而修行者。

比丘们！这八种人，是应受邀请、［极应受邀请、应受供养、应受合掌礼敬的、］世间的无上福田。”

四位修行者，

以及四位住于果位者；

此是最殊胜的僧团，

众生中的八种人。

对于行祭祀的人们，

对于希求福德的有情；

作有依附的福德时，

在此处布施有大果报。

第六乔达摩品［终］

摄颂：

（一）乔达摩、（二）教诫、（三）略说、

（四）长膝、（五）郁阇迦、（六）怖畏、

（七、八）二应请、（九、十）二八辈。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 8.51-626)/2.2 Bhūmicālavagga 地震品 (AN 8.61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.1 Icchāsutta 八欲求 (AN 8.61)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(7) 2. Bhūmicālavaggo

1. Icchāsuttaṃ

61. [a. ni. 8.77] “Aṭṭhime, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame aṭṭha? Idha, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. So uṭṭhahati ghaṭati vāyamati lābhāya. Tassa uṭṭhahato ghaṭato vāyamato lābhāya lābho nuppajjati. So tena alābhena socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati. Ayaṃ vuccati, bhikkhave – ‘bhikkhu iccho viharati lābhāya, uṭṭhahati ghaṭati vāyamati lābhāya, na ca lābhī, socī ca paridevī ca, cuto ca saddhammā’”.

“Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. So uṭṭhahati ghaṭati vāyamati lābhāya. Tassa uṭṭhahato ghaṭato vāyamato lābhāya lābho uppajjati. So tena lābhena majjati pamajjati pamādamāpajjati. Ayaṃ vuccati, bhikkhave – ‘bhikkhu iccho viharati lābhāya, uṭṭhahati ghaṭati vāyamati lābhāya, lābhī ca madī ca pamādī ca, cuto ca saddhammā’”.

“Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. So na uṭṭhahati na ghaṭati na vāyamati lābhāya. Tassa anuṭṭhahato aghaṭato avāyamato lābhāya lābho nuppajjati. So tena alābhena socati, kilamati, paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati. Ayaṃ vuccati, bhikkhave – ‘bhikkhu iccho viharati lābhāya, na uṭṭhahati na ghaṭati na vāyamati lābhāya, na ca lābhī, socī ca paridevī ca, cuto ca saddhammā’”.

“Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. So na uṭṭhahati, na ghaṭati, na vāyamati lābhāya. Tassa anuṭṭhahato, aghaṭato, avāyamato lābhāya lābho uppajjati. So tena lābhena majjati, pamajjati, pamādamāpajjati. Ayaṃ vuccati, bhikkhave – ‘bhikkhu iccho viharati lābhāya, na uṭṭhahati na ghaṭati na vāyamati lābhāya, lābhī ca madī ca, pamādī ca, cuto ca saddhammā’”.

“Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. So uṭṭhahati ghaṭati vāyamati lābhāya. Tassa uṭṭhahato ghaṭato vāyamato lābhāya lābho nuppajjati. So tena alābhena na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. Ayaṃ vuccati, bhikkhave – ‘bhikkhu iccho viharati lābhāya, uṭṭhahati ghaṭati vāyamati lābhāya, na ca lābhī, na ca socī na ca paridevī, accuto ca saddhammā’”.

“Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. So uṭṭhahati ghaṭati vāyamati lābhāya. Tassa uṭṭhahato ghaṭato vāyamato lābhāya lābho uppajjati. So tena lābhena na majjati, na pamajjati, na pamādamāpajjati. Ayaṃ vuccati, bhikkhave – ‘bhikkhu iccho viharati lābhāya, uṭṭhahati ghaṭati vāyamati lābhāya, lābhī ca, na ca madī na ca pamādī, accuto ca saddhammā’”.

“Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. So na uṭṭhahati, na ghaṭati, na vāyamati lābhāya. Tassa anuṭṭhahato, aghaṭato, avāyamato lābhāya lābho nuppajjati. So tena alābhena na socati, na kilamati, na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. Ayaṃ vuccati, bhikkhave – ‘bhikkhu iccho viharati lābhāya, na uṭṭhahati, na ghaṭati, na vāyamati lābhāya, na ca lābhī, na ca socī na ca paridevī, accuto ca saddhammā’”.

“Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. So na uṭṭhahati, na ghaṭati, na vāyamati lābhāya. Tassa anuṭṭhahato aghaṭato avāyamato lābhāya lābho uppajjati. So tena lābhena na majjati, na pamajjati, na pamādamāpajjati. Ayaṃ vuccati, bhikkhave – ‘bhikkhu iccho viharati lābhāya, na uṭṭhahati, na ghaṭati, na vāyamati lābhāya, lābhī ca, na ca madī na ca pamādī, accuto ca saddhammā ’. Ime kho, bhikkhave, aṭṭha puggalā santo saṃvijjamānā lokasmin”ti. Paṭhamaṃ.

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第七 地震品

六十一 八欲求

一 “比丘们！有八种人存在于世间。是哪八种呢？

二 比丘们！在此，有比丘独自安住，生活不依赖他人，他生起了对利养的欲求。他为了利养而奋起、努力、精进。他为了利养而奋起、努力、精进，却得不到利养。他因为没有得到利养而忧愁、疲惫、悲叹，捶胸哭泣，陷入迷乱。比丘们！这被称为：‘比丘渴望利养而住，为了利养而奋起、努力、精进，但没有得到，他忧愁悲叹，并且从正法中堕落了’。

三 比丘们！又，在此，有比丘独自安住，生活不依赖他人，他生起了对利养的欲求。他为了利养而奋起、努力、精进。他为了利养而奋起、努力、精进而得到利养，他因为得到利养而沉醉、放纵、陷入放逸。比丘们！这被称为：‘比丘渴望利养而住，为了利养而奋起、努力、精进，得到了，他沉醉放逸，并且从正法中堕落了’。

四 比丘们！又，在此，有比丘独自安住，生活不依赖他人，他生起了对利养的欲求。他为了利养而不奋起、不努力、不精进。他因为不奋起、不努力、不精进而得不到利养，他因为没有得到利养而忧愁、疲惫、悲叹，捶胸哭泣，陷入迷乱。比丘们！这被称为：‘比丘渴望利养而住，为了利养而不奋起、不努力、不精进，没有得到，他忧愁悲叹，并且从正法中堕落了’。

五 比丘们！又，在此，有比丘独自安住，生活不依赖他人，他生起了对利养的欲求。他为了利养而不奋起、不努力、不精进。他因为不奋起、不努力、不精进而得到利养，他因为得到利养而沉醉、放纵、陷入放逸。比丘们！这被称为：‘比丘渴望利养而住，为了利养而不奋起、不努力、不精进，得到了，他沉醉放逸，并且从正法中堕落了’。

六 比丘们！又，在此，有比丘独自安住，生活不依赖他人，他生起了对利养的欲求。他为了利养而奋起、努力、精进。他为了利养而奋起、努力、精进，却得不到利养，他因为没有得到利养而不忧愁、不疲惫、不悲叹，不捶胸哭泣，不陷入迷乱。比丘们！这被称为：‘比丘渴望利养而住，为了利养而奋起、努力、精进，没有得到，但他不忧愁悲叹，并且没有从正法中堕落’。

七 比丘们！又，在此，有比丘独自安住，生活不依赖他人，他生起了对利养的欲求。他为了利养而奋起、努力、精进。他为了利养而奋起、努力、精进而得到利养，他因为得到利养而不沉醉、不放纵、不陷入放逸。比丘们！这被称为：‘比丘渴望利养而住，为了利养而奋起、努力、精进，得到了，但他不沉醉放逸，并且没有从正法中堕落’。

八 比丘们！又，在此，有比丘独自安住，生活不依赖他人，他生起了对利养的欲求。他为了利养而不奋起、不努力、不精进。他因为不奋起、不努力、不精进而得不到利养，他因为没有得到利养而不忧愁、不疲惫、不悲叹，不捶胸哭泣，不陷入迷乱。比丘们！这被称为：‘比丘渴望利养而住，为了利养而不奋起、不努力、不精进，没有得到，但他不忧愁悲叹，并且没有从正法中堕落’。

九 比丘们！又，在此，有比丘独自安住，生活不依赖他人，他生起了对利养的欲求。他为了利养而不奋起、不努力、不精进。他因为不奋起、不努力、不精进而得到利养，他因为得到利养而不沉醉、不放纵、不陷入放逸。比丘们！这被称为：‘比丘渴望利养而住，为了利养而不奋起、不努力、不精进，得到了，但他不沉醉放逸，并且没有从正法中堕落’。

比丘们！像这样，有八种人存在于世间。”

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 8.51-626)/2.2 Bhūmicālavagga 地震品 (AN 8.61-70)”

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【经名】 2.2.2 Alaṃsutta 有能比丘 (AN 8.62)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Alaṃsuttaṃ

62. “Chahi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ attano alaṃ paresaṃ. Katamehi chahi? Idha, bhikkhave, bhikkhu khippanisanti ca hoti kusalesu dhammesu; sutānañca dhammānaṃ dhāraṇajātiko [dhārakajātiko (sī. syā. pī.) a. ni. 8.78] hoti; dhātānañca [dhatānañca (sī. syā. pī.)] dhammānaṃ atthūpaparikkhitā [atthūpavarikkhī (sī. syā. pī.)] hoti; atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti; kalyāṇavāco ca hoti kalyāṇavākkaraṇo, poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā; sandassako ca hoti samādapako [samādāpako (?)] samuttejako sampahaṃsako sabrahmacārīnaṃ. Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu alaṃ attano alaṃ paresaṃ.

“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ attano alaṃ paresaṃ. Katamehi pañcahi? Idha, bhikkhave, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu; sutānañca dhammānaṃ dhāraṇajātiko hoti; dhātānañca dhammānaṃ atthūpaparikkhitā hoti; atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti; kalyāṇavāco ca hoti…pe… atthassa viññāpaniyā; sandassako ca hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu alaṃ attano alaṃ paresaṃ.

“Catūhi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ attano nālaṃ paresaṃ. Katamehi catūhi? Idha, bhikkhave, bhikkhu khippanisanti ca hoti kusalesu dhammesu; sutānañca dhammānaṃ dhāraṇajātiko hoti; dhātānañca dhammānaṃ atthūpaparikkhitā hoti; atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti; no ca kalyāṇavāco hoti kalyāṇavākkaraṇo, poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā; no ca sandassako hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ. Imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu alaṃ attano nālaṃ paresaṃ.

“Catūhi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ paresaṃ nālaṃ attano. Katamehi catūhi? Idha, bhikkhave, bhikkhu khippanisanti ca hoti kusalesu dhammesu; sutānañca dhammānaṃ dhāraṇajātiko hoti; no ca dhātānaṃ dhammānaṃ atthūpaparikkhitā hoti; na ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti; kalyāṇavāco ca hoti kalyāṇavākkaraṇo…pe… atthassa viññāpaniyā; sandassako ca hoti…pe… sabrahmacārīnaṃ. Imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano.

“Tīhi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ attano nālaṃ paresaṃ. Katamehi tīhi? Idha, bhikkhave, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu; sutānañca dhammānaṃ dhāraṇajātiko hoti; dhātānañca dhammānaṃ atthūpaparikkhitā hoti; atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti; no ca kalyāṇavāco hoti kalyāṇavākkaraṇo, poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā; no ca sandassako hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ. Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu alaṃ attano, nālaṃ paresaṃ.

“Tīhi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano. Katamehi tīhi? Idha, bhikkhave, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu; sutānañca dhammānaṃ dhāraṇajātiko hoti; no ca dhātānaṃ dhammānaṃ atthūpaparikkhitā hoti; no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti; kalyāṇavāco ca hoti…pe… atthassa viññāpaniyā; sandassako ca hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ. Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano.

“Dvīhi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ attano, nālaṃ paresaṃ. Katamehi dvīhi? Idha, bhikkhave, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu; no ca sutānaṃ dhammānaṃ dhāraṇajātiko hoti; dhātānañca dhammānaṃ atthūpaparikkhitā hoti; atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti; no ca kalyāṇavāco hoti…pe… atthassa viññāpaniyā; no ca sandassako hoti…pe… sabrahmacārīnaṃ. Imehi kho, bhikkhave, dvīhi dhammehi samannāgato bhikkhu alaṃ attano, nālaṃ paresaṃ.

“Dvīhi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano. Katamehi dvīhi? Idha, bhikkhave, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu; no ca sutānaṃ dhammānaṃ dhāraṇajātiko hoti; no ca dhātānaṃ dhammānaṃ atthūpaparikkhitā hoti; no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti; kalyāṇavāco ca hoti kalyāṇavākkaraṇo, poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā; sandassako ca hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ. Imehi kho, bhikkhave, dvīhi dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano”ti. Dutiyaṃ.

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六十二 有能比丘

一 “比丘们！成就六种法的比丘，对自己有能力，对他人也有能力。是哪六种呢？

二 比丘们！在此，有比丘对于善法能快速理解；能受持所听闻的法；能观察所受持法的义理；理解义理、理解法后，能如法随法地修行；言语美好、发音清晰，具足流畅、清晰、无滞、能解释义理的言语；能开示、劝导、激励、使同梵行者欢喜。

比丘们！成就这六种法的比丘，对自己有能力，对他人也有能力。

三 比丘们！成就五种法的比丘，对自己有能力，对他人也有能力。是哪五种呢？

四 比丘们！在此，有比丘对于善法不能快速理解；能受持所听闻的法；能观察所受持法的义理；理解义理、理解法后，能如法随法地修行；言语美好、［发音清晰、流畅、清晰、无滞，而］能［具足］解释义理［的言语］；能开示、劝导、激励、使同梵行者欢喜。

比丘们！成就这五种法的比丘，对自己有能力，对他人也有能力。

五 比丘们！成就四种法的比丘，对自己有能力，但对他人没有能力。是哪四种呢？

六 比丘们！在此，有比丘对于善法能快速理解；能受持所听闻的法；能观察所受持法的义理；理解义理、理解法后，能如法随法地修行；但言语不美好、发音不清晰、不流畅、不清晰、有滞，不能具足解释义理的言语；也不能开示、劝导、激励、使同梵行者欢喜。

比丘们！成就这四种法的比丘，对自己有能力，但对他人没有能力。

七 比丘们！成就四种法的比丘，对他人有能力，但对自己没有能力。是哪四种呢？

八 比丘们！在此，有比丘对于善法能快速理解；能受持所听闻的法；但不能观察所受持法的义理；也不能理解义理、理解法，不能如法随法地修行；言语美好、［发音清晰、流畅、清晰、无滞，而］能［具足］解释义理［的言语］；能开示［、劝导、激励、使］同梵行者［欢喜］。

比丘们！成就这四种法的比丘，对他人有能力，但对自己没有能力。

九 比丘们！成就三种法的比丘，对自己有能力，但对他人没有能力。是哪三种呢？

一〇 比丘们！在此，有比丘对于善法不能快速理解；能受持所听闻的法；能观察所受持法的义理；也能理解义理、理解法，能如法随法地修行；但言语不美好、发音不清晰、不流畅、不清晰、有滞，不能具足解释义理的言语；也不能开示、劝导、激励、使同梵行者欢喜。

比丘们！成就这三种法的比丘，对自己有能力，但对他人没有能力。

一一 比丘们！成就三种法的比丘，对他人有能力，但对自己没有能力。是哪三种呢？

一二 比丘们！在此，有比丘对于善法不能快速理解；能受持所听闻的法；但不能观察所受持法的义理；也不能理解义理、理解法，不能如法随法地修行；言语美好、［发音清晰、流畅、清晰、无滞，而］能［具足］解释义理［的言语］；能开示、劝导、激励、使同梵行者欢喜。

比丘们！成就这三种法的比丘，对自己没有能力，但对他人有能力。（此处原文“于自有能，而于他非有能”似有误，根据上下文逻辑和巴利文应改为“对自己没有能力，但对他人有能力”）

一三 比丘们！成就二种法的比丘，对自己有能力，但对他人没有能力。是哪二种呢？

一四 比丘们！在此，有比丘对于善法不能快速理解；不能受持所听闻的法；能观察所受持法的义理；理解义理、理解法后，能如法随法地修行；但言语不美好、发音不清晰、不流畅、不清晰、有滞，不能具足解释义理的言语；也不能开示、劝导、激励、使同梵行者欢喜。

比丘们！成就这二种法的比丘，对自己有能力，但对他人没有能力。

一五 比丘们！成就二种法的比丘，对他人有能力，但对自己没有能力。是哪二种呢？

一六 比丘们！在此，有比丘对于善法不能快速理解；也不能受持所听闻的法；也不能观察所受持法的义理；也不能理解义理、理解法，不能如法随法地修行；言语美好、发音清晰、流畅、清晰、无滞，而能具足解释义理的言语；能开示、劝导、激励、使同梵行者欢喜。

比丘们！成就这二种法的比丘，对他人有能力，但对自己没有能力。（此处原文“前于自非有能”意为“但对自己没有能力”）

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.6.10 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 8.51-626)/2.2 Bhūmicālavagga 地震品 (AN 8.61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.3 Saṃkhittasutta 略说法要 (AN 8.63)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Saṃkhittasuttaṃ

《略说法要经》

☆ 略说法要 ➾ 四遍净精勤分

㈠ 戒清净 ☞ ① 诸恶莫作、众善奉行；

㈡ 心清净 ☞ ② 慈心解脱、③ 悲心解脱、④ 喜心解脱、⑤ 舍心解脱；

㈢ 见清净 ☞ ⑥ 观身念住、⑦ 观受念住、⑧ 观心念住、⑨ 观法念住；

㈣ 解脱清净 ☞ ⑩ 现法乐住。

卍　　　　卍　　　　卍

第一章 ✫ 略说法要

63. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami…pe…

[tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.]

那时，有一位比丘来到世尊那里。

来到后，顶礼世尊，坐在一旁。

ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca –

坐在一旁的那位比丘对世尊这样说：

“sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu,

“尊者世尊！请您为我简略地说法。

yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.

我听了世尊的法后，愿能独自静处、不放逸、精勤、专一地安住。”

“Evamevaṃ panidhekacce moghapurisā mamaññeva ajjhesanti.

（世尊说：）“在此，有些愚人就是这样请求我的。

Dhamme ca bhāsite mamaññeva anubandhitabbaṃ maññantī”ti.

当法被开示后，他们却认为只需跟随我就行了。”

“Desetu me, bhante, bhagavā saṃkhittena dhammaṃ, desetu sugato saṃkhittena dhammaṃ.

（比丘说：）“尊者世尊！请为我简略地说法，善逝！请为我简略地说法。

Appeva nāmāhaṃ bhagavato bhāsitassa atthaṃ ājāneyyaṃ, appeva nāmāhaṃ bhagavato bhāsitassa dāyādo assan”ti.

或许我能理解世尊所说的义理，或许我能成为世尊所说法的继承人。”

第二章 ✫ 四遍净精勤分

第一节 ❦ 戒清净

✩ 诸恶莫作、众善奉行

“Tasmātiha te, bhikkhu evaṃ sikkhitabbaṃ –

“比丘！因此，你应当这样学：

‘ajjhattaṃ me cittaṃ ṭhitaṃ bhavissati susaṇṭhitaṃ, na ca uppannā pāpakā akusalā dhammā cittaṃ pariyādāya ṭhassantī’ti.

‘我的内心要安住、善安住，已生起的邪恶不善法不会占据我的心而停留’。

Evañhi te, bhikkhu, sikkhitabbaṃ”.

比丘！你应当这样学。”

卍　　　　卍　　　　卍

第二节 ❦ 心清净

一、 慈心解脱

“Yato kho te, bhikkhu, ajjhattaṃ cittaṃ ṭhitaṃ hoti susaṇṭhitaṃ, na ca uppannā pāpakā akusalā dhammā cittaṃ pariyādāya tiṭṭhanti,

“比丘！当你的内心安住、善安住，已生起的邪恶不善法不占据你的心而停留时──

tato te, bhikkhu, evaṃ sikkhitabbaṃ –

那么，比丘！其次，你应当这样学：

‘mettā me cetovimutti bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti.

‘我的慈心解脱要被修习、多修习，作为车乘、作为基础、被实行、被熟悉、善加稳固。’

Evañhi te, bhikkhu, sikkhitabbaṃ.

比丘！你应当这样学。

“Yato kho te, bhikkhu, ayaṃ samādhi evaṃ bhāvito hoti bahulīkato,

比丘！当你这样修习、多修习这个三摩地时，

tato tvaṃ, bhikkhu, imaṃ samādhiṃ savitakkampi savicāraṃ [savitakkasavicārampi (ka.)] bhāveyyāsi,

⑴ 那么，比丘！其次，你应当有寻有伺地修习这个三摩地；

avitakkampi vicāramattaṃ [avitakkavicāramattampi (ka.) visuddhi. 1.271 passitabbaṃ] bhāveyyāsi,

⑵ 无寻唯伺地修习；

avitakkampi avicāraṃ [avitakkaavicārampi (ka.)] bhāveyyāsi,

⑶ 无寻无伺地修习；

sappītikampi bhāveyyāsi,

⑷ 有喜地修习；

nippītikampi bhāveyyāsi,

⑸ 无喜地修习；

sātasahagatampi bhāveyyāsi,

⑹ 伴随着乐受地修习；

upekkhāsahagatampi bhāveyyāsi.

⑺ 伴随着舍受地修习！

二、 悲心解脱

“Yato kho, te bhikkhu, ayaṃ samādhi evaṃ bhāvito hoti subhāvito,

比丘！当你这样修习、善修习这个三摩地时──

tato te, bhikkhu, evaṃ sikkhitabbaṃ –

那么，比丘！其次，你应当这样学：

‘karuṇā me cetovimutti…

‘我的悲心解脱要被修习、多修习，作为车乘、作为基础、被实行、被熟悉、善加稳固。’

比丘！你应当这样学。

比丘！当你这样修习、多修习这个三摩地时，

⑴ 那么，比丘！其次，你应当有寻有伺地修习这个三摩地；

⑵ 无寻唯伺地修习；

⑶ 无寻无伺地修习；

⑷ 有喜地修习；

⑸ 无喜地修习；

⑹ 伴随着乐受地修习；

⑺ 伴随着舍受地修习！

三、 喜心解脱

muditā me cetovimutti…

比丘！当你这样修习、善修习这个三摩地时──

那么，比丘！其次，你应当这样学：

‘我的喜心解脱要被修习、多修习，作为车乘、作为基础、被实行、被熟悉、善加稳固。’

比丘！你应当这样学。

比丘！当你这样修习、多修习这个三摩地时，

⑴ 那么，比丘！其次，你应当有寻有伺地修习这个三摩地；

⑵ 无寻唯伺地修习；

⑶ 无寻无伺地修习；

⑷ 有喜地修习；

⑸ 无喜地修习；

⑹ 伴随着乐受地修习；

⑺ 伴随着舍受地修习！

四、 舍心解脱

upekkhā me cetovimutti bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti.

比丘！当你这样修习、善修习这个三摩地时──

那么，比丘！其次，你应当这样学：

‘我的舍心解脱要被修习、多修习，作为车乘、作为基础、被实行、被熟悉、善加稳固。’

Evañhi te, bhikkhu, sikkhitabbaṃ.

比丘！你应当这样学。

“Yato kho te, bhikkhu, ayaṃ samādhi evaṃ bhāvito hoti subhāvito,

比丘！当你这样修习、善修习这个三摩地时，

tato tvaṃ, bhikkhu, imaṃ samādhiṃ savitakkasavicārampi bhāveyyāsi,

⑴ 那么，比丘！其次，你应当有寻有伺地修习这个三摩地；

avitakkavicāramattampi bhāveyyāsi,

⑵ 无寻唯伺地修习；

avitakkaavicārampi bhāveyyāsi,

⑶ 无寻无伺地修习；

sappītikampi bhāveyyāsi,

⑷ 有喜地修习；

nippītikampi bhāveyyāsi,

⑸ 无喜地修习；

sātasahagatampi bhāveyyāsi,

⑹ 伴随着乐受地修习；

upekkhāsahagatampi bhāveyyāsi.

⑺ 伴随着舍受地修习！

卍　　　　卍　　　　卍

第三节 ❦ 见清净

一、 观身念住

“Yato kho te, bhikkhu, ayaṃ samādhi evaṃ bhāvito hoti subhāvito,

比丘！当你这样修习、善修习这个三摩地时──

tato te, bhikkhu, evaṃ sikkhitabbaṃ –

那么，比丘！其次，你应当这样学：

‘kāye kāyānupassī viharissāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassan’ti.

‘我当于身随观身而住，热诚、正知、具念，调伏世间的贪忧！’

Evañhi te, bhikkhu, sikkhitabbaṃ.

比丘！你应当这样学。

“Yato kho te, bhikkhu, ayaṃ samādhi evaṃ bhāvito hoti bahulīkato,

比丘！当你这样修习、多修习这个三摩地时，

tato tvaṃ, bhikkhu, imaṃ samādhiṃ savitakkasavicārampi bhāveyyāsi,

⑴ 那么，比丘！其次，你应当有寻有伺地修习这个三摩地；

avitakkavicāramattampi bhāveyyāsi,

⑵ 无寻唯伺地修习；

avitakkaavicārampi bhāveyyāsi,

⑶ 无寻无伺地修习；

sappītikampi bhāveyyāsi,

⑷ 有喜地修习；

nippītikampi bhāveyyāsi,

⑸ 无喜地修习；

sātasahagatampi bhāveyyāsi,

⑹ 伴随着乐受地修习；

upekkhāsahagatampi bhāveyyāsi.

⑺ 伴随着舍受地修习！

二、 观受念住

“Yato kho te, bhikkhu, ayaṃ samādhi evaṃ bhāvito hoti subhāvito,

比丘！当你这样修习、善修习这个三摩地时──

tato te, bhikkhu, evaṃ sikkhitabbaṃ –

那么，比丘！其次，你应当这样学：

‘vedanāsu vedanānupassī viharissāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassan’ti;

‘我当于受随观受而住，热诚、正知、具念，调伏世间的贪忧！’

比丘！你应当这样学。

比丘！当你这样修习、多修习这个三摩地时，

⑴ 那么，比丘！其次，你应当有寻有伺地修习这个三摩地；

⑵ 无寻唯伺地修习；

⑶ 无寻无伺地修习；

⑷ 有喜地修习；

⑸ 无喜地修习；

⑹ 伴随着乐受地修习；

⑺ 伴随着舍受地修习！

三、 观心念住

citte cittānupassī viharissāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassan’ti;

比丘！当你这样修习、善修习这个三摩地时──

那么，比丘！其次，你应当这样学：

‘我当于心随观心而住，热诚、正知、具念，调伏世间的贪忧！’

比丘！你应当这样学。

比丘！当你这样修习、多修习这个三摩地时，

⑴ 那么，比丘！其次，你应当有寻有伺地修习这个三摩地；

⑵ 无寻唯伺地修习；

⑶ 无寻无伺地修习；

⑷ 有喜地修习；

⑸ 无喜地修习；

⑹ 伴随着乐受地修习；

⑺ 伴随着舍受地修习！

四、 观法念住

dhammesu dhammānupassī viharissāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassan’ti.

比丘！当你这样修习、善修习这个三摩地时，

那么，比丘！其次，你应当这样学：

‘我当于法随观法而住，热诚、正知、具念，调伏世间的贪忧！’

Evañhi te, bhikkhu, sikkhitabbaṃ.

比丘！你应当这样学。

“Yato kho te, bhikkhu, ayaṃ samādhi evaṃ bhāvito hoti bahulīkato,

比丘！当你这样修习、多修习这个三摩地时，

tato tvaṃ, bhikkhu, imaṃ samādhiṃ savitakkasavicārampi bhāveyyāsi,

⑴ 那么，比丘！其次，你应当有寻有伺地修习这个三摩地；

avitakkavicāramattampi bhāveyyāsi,

⑵ 无寻唯伺地修习；

avitakkaavicārampi bhāveyyāsi,

⑶ 无寻无伺地修习；

sappītikampi bhāveyyāsi,

⑷ 有喜地修习；

nippītikampi bhāveyyāsi,

⑸ 无喜地修习；

sātasahagatampi bhāveyyāsi,

⑹ 伴随着乐受地修习；

upekkhāsahagatampi bhāveyyāsi.

⑺ 伴随着舍受地修习！

卍　　　　卍　　　　卍

第四节 ❦ 解脱清净

✩ 现法乐住

“Yato kho te, bhikkhu, ayaṃ samādhi evaṃ bhāvito hoti subhāvito,

比丘！当你这样修习、善修习这个三摩地时──

tato tvaṃ, bhikkhu, yena yeneva gagghasi phāsuṃyeva gagghasi,

⑴ 那么，比丘！你无论去哪里，都会安稳地去；

yattha yattha ṭhassasi phāsuṃyeva ṭhassasi,

⑵ 无论站在哪里，都会安稳地站；

yattha yattha nisīdissasi phāsuṃyeva nisīdissasi,

⑶ 无论坐在哪里，都会安稳地坐；

yattha yattha seyyaṃ kappessasi phāsuṃyeva seyyaṃ kappessasī”ti.

⑷ 无论躺在哪里，都会安稳地躺卧。”

Atha kho so bhikkhu bhagavatā iminā ovādena ovadito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

然后，那位比丘接受了世尊的这番教导后，从座位上起来，顶礼世尊，右绕后离去。

卍　　　　卍　　　　卍

第三章 ✫ 结语

Atha kho so bhikkhu eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva –

于是，那位比丘独自远离，不放逸、热诚、专一地安住，没过多久——

yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ – brahmacariyapariyosānaṃ

善男子凭之正当地从家出家、过上无家生活，那无上的梵行终点——

diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.

就在现世自己证知、证悟、具足安住。

“Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi.

他证知：“生死已尽，梵行已立；应作已作，不再有后有！”

Aññataro ca pana so bhikkhu arahataṃ ahosīti.

那位比丘成为了阿罗汉中的一员。

Tatiyaṃ.

略说法要经 ～地震品‧第三经终

～《增支部经典‧八集‧五十经篇之二‧地震品‧Saṃkhittasutta 略说法要经》(AN 8.63)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 8.51-626)/2.2 Bhūmicālavagga 地震品 (AN 8.61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.4 Gayāsīsasutta 伽耶象头山 (AN 8.64)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Gayāsīsasuttaṃ

64. Ekaṃ samayaṃ bhagavā gayāyaṃ viharati gayāsīse.

一时，世尊住在伽耶的象头山。

Tatra kho bhagavā bhikkhū āmantesi –

在那里，世尊召唤比丘们：

“bhikkhavo”ti.

“比丘们！”

“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.

“尊者！”那些比丘回答世尊。

Bhagavā etadavoca –

世尊这样说：

☼ 【八转依天智见】

☆ 八转依天智见 ➾ ➊ 觉知光明 ➾ ➋ 见色 ➾ ➌ 与天神交谈 ➾ ➍ 了知天神属于哪个天众 ➾ ➎ 了知天神往生的业果 ➾ ➏ 了知天神的苦乐 ➾ ➐ 了知天神的寿命 ➾ ➑ 了知是否曾与天神共住。

【一】觉知光明，未见形色

“pubbāhaṃ, bhikkhave, sambodhā anabhisambuddho bodhisattova samāno obhāsaññeva kho sañjānāmi, no ca rūpāni passāmi”.

“比丘们！我在正等觉之前，尚未证悟，还是菩萨时，只觉知光明，但不见形色。

Tassa mayhaṃ, bhikkhave, etadahosi –

比丘们！那时，我这样想：

‘sace kho ahaṃ obhāsañceva sañjāneyyaṃ rūpāni ca passeyyaṃ;

➊ ‘如果我既觉知光明又能看见形色，

evaṃ me idaṃ ñāṇadassanaṃ parisuddhataraṃ assā’ti.

那么我的这种智见会更加清净。’

【二】觉知光明，且见形色

So kho ahaṃ, bhikkhave, aparena samayena appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi, rūpāni ca passāmi;

比丘们！后来我在不放逸、热诚、专一地安住时，既觉知光明，也看见形色，

no ca kho tāhi devatāhi saddhiṃ santiṭṭhāmi sallapāmi sākacchaṃ samāpajjāmi.

但没有与那些天神共住、共语、交谈。

Tassa mayhaṃ, bhikkhave, etadahosi –

比丘们！那时，我这样想：

‘sace kho ahaṃ obhāsañceva sañjāneyyaṃ, rūpāni ca passeyyaṃ, tāhi ca devatāhi saddhiṃ santiṭṭheyyaṃ sallapeyyaṃ sākacchaṃ samāpajjeyyaṃ;

➋ ‘如果我既觉知光明、看见形色，又能与那些天神共住、共语、交谈，

evaṃ me idaṃ ñāṇadassanaṃ parisuddhataraṃ assā’ti.

那么我的这种智见会更加清净。’

【三】与诸天神聚会、共语、交谈

So kho ahaṃ, bhikkhave, aparena samayena appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi, rūpāni ca passāmi, tāhi ca devatāhi saddhiṃ santiṭṭhāmi sallapāmi sākacchaṃ samāpajjāmi;

比丘们！后来我在不放逸、热诚、专一地安住时，既觉知光明、看见形色，也与那些天神共住、共语、交谈，

no ca kho tā devatā jānāmi –

但不知道那些天神：

imā devatā amukamhā vā amukamhā vā devanikāyāti.

‘这些天神，是属于这个或那个天众？’

Tassa mayhaṃ, bhikkhave, etadahosi –

比丘们！那时，我这样想：

‘sace kho ahaṃ obhāsañceva sañjāneyyaṃ, rūpāni ca passeyyaṃ, tāhi ca devatāhi saddhiṃ santiṭṭheyyaṃ sallapeyyaṃ sākacchaṃ samāpajjeyyaṃ,

➌ ‘如果我既觉知光明、看见形色，与那些天神共住、共语、交谈，

tā ca devatā jāneyyaṃ –

并且知道那些天神：

imā devatā amukamhā vā amukamhā vā devanikāyā’ti;

“这些天神，是属于这个或那个天众？”

evaṃ me idaṃ ñāṇadassanaṃ parisuddhataraṃ assā’ti.

那么我的这种智见会更加清净。’

【四】了知诸天神属于哪个天众

So kho ahaṃ, bhikkhave, aparena samayena appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi, rūpāni ca passāmi, tāhi ca devatāhi saddhiṃ santiṭṭhāmi sallapāmi sākacchaṃ samāpajjāmi,

比丘们！后来我在不放逸、热诚、专一地安住时，既觉知光明、看见形色，与那些天神共住、共语、交谈，

tā ca devatā jānāmi –

并且知道那些天神：

‘imā devatā amukamhā vā amukamhā vā devanikāyā’ti;

‘这些天神，是属于这个或那个天众？’

no ca kho tā devatā jānāmi –

但不知道那些天神：

‘imā devatā imassa kammassa vipākena ito cutā tattha upapannā’ti…pe…

‘这些天神是由于这种业的果报，从此处死去而投生到那里的。’...

比丘们！那时，我这样想：

➍ ‘如果我既觉知光明、看见形色，与那些天神共住、共语、交谈，知道那些天神：

“这些天神，是属于这个或那个天众？”

并且知道那些天神：

“这些天神是由于这种业的果报，从此处死去而投生到那里的。”

那么我的这种智见会更加清净。’

【五】了知天神往生的业果

诸比丘！时，我于后时，不放逸、热诚、专精而住，觉光明见色，与彼诸天聚会、共语、交谈，知彼诸天为：‘此诸天，是属于何天群？’

比丘们！后来我在不放逸、热诚、专一地安住时，既觉知光明、看见形色，与那些天神共住、共语、交谈，知道那些天神：‘这些天神，是属于这个或那个天众？’

tā ca devatā jānāmi –

知道那些天神：

‘imā devatā imassa kammassa vipākena ito cutā tattha upapannā’ti;

‘这些天神是由于这种业的果报，从此处死去而投生到那里的。’

no ca kho tā devatā jānāmi –

但不知道那些天神：

‘imā devatā imassa kammassa vipākena evamāhārā evaṃsukhadukkhappaṭisaṃvediniyo’ti …pe…

‘这些天神以如此食物维生，感受如此的乐与苦？’...

比丘们！那时，我这样想：

➎ ‘如果我既觉知光明、看见形色，与那些天神共住、共语、交谈，

知道那些天神：

“这些天神，是属于这个或那个天众？”

知道那些天神：

“这些天神是由于这种业的果报，从此处死去而投生到那里的。”

并且知道那些天神：

“这些天神以如此食物维生，感受如此的乐与苦。”

那么我的这种智见会更加清净。’

【六】了知天神的苦乐

比丘们！后来我在不放逸、热诚、专一地安住时，既觉知光明、看见形色，与那些天神共住、共语、交谈，知道那些天神：‘这些天神，是属于这个或那个天众？’

知道那些天神：

‘这些天神是由于这种业的果报，从此处死去而投生到那里的。’

tā ca devatā jānāmi –

知道那些天神：

‘imā devatā imassa kammassa vipākena evamāhārā evaṃsukhadukkhappaṭisaṃvediniyo’ti;

‘这些天神以如此食物维生，感受如此的乐与苦。’

no ca kho tā devatā jānāmi –

但不知道那些天神：

‘imā devatā evaṃdīghāyukā evaṃciraṭṭhitikā’ti…pe…

‘这些天神有如此长的寿命，能如此长久地存续。’...

比丘们！那时，我这样想：

➏ ‘如果我既觉知光明、看见形色，与那些天神共住、共语、交谈，

知道那些天神：

“这些天神，是属于这个或那个天众？”

知道那些天神：

“这些天神是由于这种业的果报，从此处死去而投生到那里的。”

知道那些天神：

“这些天神以如此食物维生，感受如此的乐与苦。”

并且知道那些天神：

“这些天神有如此长的寿命，能如此长久地存续。”

那么我的这种智见会更加清净。’

【七】了知天神的寿命

比丘们！后来我在不放逸、热诚、专一地安住时，既觉知光明、看见形色，与那些天神共住、共语、交谈，知道那些天神：

‘这些天神，是属于这个或那个天众？’

知道那些天神：

‘这些天神是由于这种业的果报，从此处死去而投生到那里的。’

知道那些天神：

‘这些天神以如此食物维生，感受如此的乐与苦。’

tā ca devatā jānāmi –

知道那些天神：

‘imā devatā evaṃdīghāyukā evaṃciraṭṭhitikā’ti;

‘这些天神有如此长的寿命，能如此长久地存续。’

no ca kho tā devatā jānāmi

但不知道：

yadi vā me imāhi devatāhi saddhiṃ sannivutthapubbaṃ yadi vā na sannivutthapubbanti.

‘我是否曾与这些天神共住过，还是未曾共住过。’

“Tassa mayhaṃ, bhikkhave, etadahosi –

比丘们！那时，我这样想：

‘sace kho ahaṃ obhāsañceva sañjāneyyaṃ, rūpāni ca passeyyaṃ, tāhi ca devatāhi saddhiṃ santiṭṭheyyaṃ sallapeyyaṃ sākacchaṃ samāpajjeyyaṃ, tā ca devatā jāneyyaṃ –

➐ ‘如果我既觉知光明、看见形色，与那些天神共住、共语、交谈，知道那些天神：

‘imā devatā amukamhā vā amukamhā vā devanikāyā’ti,

“这些天神，是属于这个或那个天众？”

tā ca devatā jāneyyaṃ –

知道那些天神：

‘imā devatā imassa kammassa vipākena ito cutā tattha upapannā’ti,

“这些天神是由于这种业的果报，从此处死去而投生到那里的。”

tā ca devatā jāneyyaṃ –

知道那些天神：

‘imā devatā evamāhārā evaṃsukhadukkhappaṭisaṃvediniyo’ti,

“这些天神以如此食物维生，感受如此的乐与苦。”

tā ca devatā jāneyyaṃ –

知道那些天神：

‘imā devatā evaṃdīghāyukā evaṃciraṭṭhitikā’ti,

“这些天神有如此长的寿命，能如此长久地存续。”

tā ca devatā jāneyyaṃ

并且知道：

‘yadi vā me imāhi devatāhi saddhiṃ sannivutthapubbaṃ yadi vā na sannivutthapubbanti;

“我是否曾与这些天神共住过，还是未曾共住过。”

evaṃ me idaṃ ñāṇadassanaṃ parisuddhataraṃ assā’ti.

那么我的这种智见会更加清净。’

【八】了知是否曾与诸天神共住

So kho ahaṃ, bhikkhave, aparena samayena appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi, rūpāni ca passāmi, tāhi ca devatāhi saddhiṃ santiṭṭhāmi sallapāmi sākacchaṃ samāpajjāmi, tā ca devatā jānāmi –

比丘们！后来我在不放逸、热诚、专一地安住时，既觉知光明、看见形色，与那些天神共住、共语、交谈，知道那些天神：

‘imā devatā amukamhā vā amukamhā vā devanikāyā’ti,

‘这些天神，是属于这个或那个天众？’

tā ca devatā jānāmi –

知道那些天神：

‘imā devatā imassa kammassa vipākena ito cutā tattha upapannā’ti,

‘这些天神是由于这种业的果报，从此处死去而投生到那里的。’

tā ca devatā jānāmi –

知道那些天神：

‘imā devatā evamāhārā evaṃsukhadukkhappaṭisaṃvediniyo’ti,

‘这些天神以如此食物维生，感受如此的乐与苦。’

tā ca devatā jānāmi –

知道那些天神：

‘imā devatā evaṃdīghāyukā evaṃciraṭṭhitikā’ti,

‘这些天神有如此长的寿命，能如此长久地存续。’

tā ca devatā jānāmi

知道：

‘yadi vā me devatāhi saddhiṃ sannivutthapubbaṃ yadi vā na sannivutthapubban’ti.

‘我是否曾与这些天神共住过，还是未曾共住过’。

“Yāvakīvañca me, bhikkhave, evaṃ aṭṭhaparivaṭṭaṃ adhidevañāṇadassanaṃ na suvisuddhaṃ ahosi, neva tāvāhaṃ,

比丘们！只要我这关于天界的八转智见尚未完全清净，

bhikkhave, ‘sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddho’ti [abhisambuddho (sī. syā. pī.)] paccaññāsiṃ.

比丘们！我就不会在有天神、魔罗、梵天的世界，在有沙门、婆罗门、天神、人类的众生中，宣称我已证悟无上正等正觉。

Yato ca kho me, bhikkhave, evaṃ aṭṭhaparivaṭṭaṃ adhidevañāṇadassanaṃ suvisuddhaṃ ahosi,

比丘们！但当我这关于天界的八转智见已经完全清净时，

athāhaṃ, bhikkhave, ‘sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ;

比丘们！我才在有天神、魔罗、梵天的世界，在有沙门、婆罗门、天神、人类的众生中，宣称我已证悟无上正等正觉。

ñāṇañca pana me dassanaṃ udapādi;

我的智见生起了；

akuppā me cetovimutti [vimutti (ka. sī. ka.)];

我的心解脱稳固不动摇，

ayamantimā jāti natthi dāni punabbhavo”ti. Catutthaṃ.

这是我最后一生，今后不再有轮回（后有）了。” 第四经。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 8.51-626)/2.2 Bhūmicālavagga 地震品 (AN 8.61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.5 Abhibhāyatanasutta 八胜处 (AN 8.65)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Abhibhāyatanasuttaṃ

65. [dī. ni. 3.338, 358; a. ni. 10.29] “Aṭṭhimāni, bhikkhave, abhibhāyatanāni. Katamāni aṭṭha? Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. Idaṃ paṭhamaṃ abhibhāyatanaṃ.

“Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. Idaṃ dutiyaṃ abhibhāyatanaṃ.

“Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. Idaṃ tatiyaṃ abhibhāyatanaṃ.

“Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. Idaṃ catutthaṃ abhibhāyatanaṃ.

“Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. ‘Tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. Idaṃ pañcamaṃ abhibhāyatanaṃ.

“Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. ‘Tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. Idaṃ chaṭṭhaṃ abhibhāyatanaṃ.

“Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. ‘Tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. Idaṃ sattamaṃ abhibhāyatanaṃ.

“Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. ‘Tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. Idaṃ aṭṭhamaṃ abhibhāyatanaṃ. Imāni kho, bhikkhave, aṭṭha abhibhāyatanānī”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

六十五 八胜处

一 “诸比丘！有八种胜处。是哪八种呢？

二 有人，内心有色想，外观少量的美色和丑色，‘我征服它们后，了知、看见’，他持有这样的想。这是第一种胜处。

三 有人，内心有色想，外观无量的美色和丑色，‘我征服它们后，了知、看见’，他持有这样的想。这是第二种胜处。

四 有人，内心无色想，外观少量的美色和丑色，‘我征服它们后，了知、看见’，他持有这样的想。这是第三种胜处。

五 有人，内心无色想，外观无量的美色和丑色，‘我征服它们后，了知、看见’，他持有这样的想。这是第四种胜处。

六 有人，内心无色想，外观诸色：青色的、显现青色的、青色光泽的，‘我征服它们后，了知、看见’，他持有这样的想。这是第五种胜处。

七 有人，内心无色想，外观诸色：黄色的、显现黄色的、黄色光泽的，‘我征服它们后，了知、看见’，他持有这样的想。这是第六种胜处。

八 有人，内心无色想，外观诸色：赤色的、显现赤色的、赤色光泽的，‘我征服它们后，了知、看见’，他持有这样的想。这是第七种胜处。

九 有人，内心无色想，外观诸色：白色的、显现白色的、白色光泽的，‘我征服它们后，了知、看见’，他持有这样的想。这是第八种胜处。

诸比丘！这就是八种胜处。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 8.51-626)/2.2 Bhūmicālavagga 地震品 (AN 8.61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.6 Vimokkhasutta 八解脱 (AN 8.66)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Vimokkhasuttaṃ

66. “Aṭṭhime, bhikkhave, vimokkhā. Katame aṭṭha? Rūpī rūpāni passati. Ayaṃ paṭhamo vimokkho.

“Ajjhattaṃ arūpasaññī, bahiddhā [arūpasaññī eko bahiddhā (syā. pī. ka.) dī. ni. 2.129; dī. ni. 3.338, 358; a. ni. 8.119; ma. ni. 2.248 passitabbaṃ] rūpāni passati. Ayaṃ dutiyo vimokkho.

“Subhanteva adhimutto hoti. Ayaṃ tatiyo vimokkho.

“Sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Ayaṃ catuttho vimokkho.

“Sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati. Ayaṃ pañcamo vimokkho.

“Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. Ayaṃ chaṭṭho vimokkho.

“Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Ayaṃ sattamo vimokkho.

“Sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati. Ayaṃ aṭṭhamo vimokkho. Ime kho, bhikkhave, aṭṭha vimokkhā”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

六十六 八解脱

一 “诸比丘！有八种解脱。是哪八种呢？

二 （内心）有色想者，外观诸色。这是第一种解脱。

三 内心无色想，外观诸色。这是第二种解脱。

四 只专注于（观想对象的）清净相。这是第三种解脱。

五 完全超越了色的想，灭除了（感官）对象（所引起的）想，不思维种种（差别）想，（心想：）‘虚空是无边的’，达到并安住于空无边处。这是第四种解脱。

六 完全超越了空无边处，（心想：）‘识是无边的’，达到并安住于识无边处。这是第五种解脱。

七 完全超越了识无边处，（心想：）‘无任何所有’，达到并安住于无所有处。这是第六种解脱。

八 完全超越了无所有处，达到并安住于非想非非想处。这是第七种解脱。

九 完全超越了非想非非想处，达到并安住于想受灭定。这是第八种解脱。

诸比丘！这就是八种解脱。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.9.4 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 8.51-626)/2.2 Bhūmicālavagga 地震品 (AN 8.61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.7 Anariyavohārasutta 八非圣言 (AN 8.67)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Anariyavohārasuttaṃ

八非圣言经

67. “Aṭṭhime, bhikkhave, anariyavohārā.

“诸比丘！非圣者的言说有八种。

Katame aṭṭha?

是哪八种呢？即：

Adiṭṭhe diṭṭhavāditā,

➊ 没有看见却说看见；
asute sutavāditā,

➋ 没有听闻却说听闻；
amute mutavāditā,

➌ （通过鼻、舌和身触）没有觉察却说觉察；
aviññāte viññātavāditā,

➍ （通过意识）没有认知却说认知；
diṭṭhe adiṭṭhavāditā,

➎ 看见了却说没看见；
sute asutavāditā,

➏ 听闻了却说没听闻；
mute amutavāditā,

➐ 觉察了却说没觉察；
viññāte aviññātavāditā.

➑ 认知了却说没认知。

Ime kho, bhikkhave, aṭṭha anariyavohārā”ti.

诸比丘！这就是非圣者的八种言说。”

Sattamaṃ.

八非圣言经 ～地震品‧第七经终

～《增支部经典‧八集‧五十经篇之二‧地震品‧Anariyavohārasutta 八非圣言经》(AN 8.67)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 25561.9.4 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 8.51-626)/2.2 Bhūmicālavagga 地震品 (AN 8.61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.8 Ariyavohārasutta 八圣者言 (AN 8.68)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Ariyavohārasuttaṃ

八圣者言经

68. “Aṭṭhime, bhikkhave, ariyavohārā.

“诸比丘！圣者的言说有八种。

Katame aṭṭha?

是哪八种呢？即：

Adiṭṭhe adiṭṭhavāditā,

➀ 没有看见就说没看见；
asute asutavāditā,

➁ 没有听闻就说没听闻；
amute amutavāditā,

➂ （通过鼻、舌和身触）没有觉察就说没觉察；
aviññāte aviññātavāditā,

➃ （通过意识）没有认知就说没认知；
diṭṭhe diṭṭhavāditā,

➄ 看见了就说看见；
sute sutavāditā,

➅ 听闻了就说听闻；
mute mutavāditā,

➆ 觉察了就说觉察；
viññāte viññātavāditā.

➇ 认知了就说认知；

Ime kho, bhikkhave, aṭṭha ariyavohārā”ti.

诸比丘！此圣者之八种言说。”

Aṭṭhamaṃ.

八圣者言经 ～地震品‧第八经终

～《增支部经典‧八集‧五十经篇之二‧地震品‧Anariyavohārasutta 八圣者言经》(AN 8.68)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 8.51-626)/2.2 Bhūmicālavagga 地震品 (AN 8.61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.9 Parisāsutta 八种众 (AN 8.69)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Parisāsuttaṃ

69. “Aṭṭhimā, bhikkhave, parisā. Katamā aṭṭha? Khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṃsaparisā, māraparisā, brahmaparisā. Abhijānāmi kho panāhaṃ, bhikkhave, anekasataṃ khattiyaparisaṃ upasaṅkamitā. Tatrapi mayā sannisinnapubbañceva sallapitapubbañca sākacchā ca samāpannapubbā. Tattha yādisako tesaṃ vaṇṇo hoti tādisako mayhaṃ vaṇṇo hoti, yādisako tesaṃ saro hoti tādisako mayhaṃ saro hoti. Dhammiyā ca kathāya sandassemi samādapemi samuttejemi sampahaṃsemi. Bhāsamānañca maṃ na jānanti – ‘ko nu kho ayaṃ bhāsati devo vā manusso vā’ti. Dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā antaradhāyāmi. Antarahitañca maṃ na jānanti – ‘ko nu kho ayaṃ antarahito devo vā manusso vā’”ti.

“Abhijānāmi kho panāhaṃ, bhikkhave, anekasataṃ brāhmaṇaparisaṃ…pe… gahapatiparisaṃ… samaṇaparisaṃ… cātumahārājikaparisaṃ… tāvatiṃsaparisaṃ… māraparisaṃ… brahmaparisaṃ upasaṅkamitā. Tatrapi mayā sannisinnapubbañceva sallapitapubbañca sākacchā ca samāpannapubbā. Tattha yādisako tesaṃ vaṇṇo hoti tādisako mayhaṃ vaṇṇo hoti, yādisako tesaṃ saro hoti tādisako mayhaṃ saro hoti. Dhammiyā ca kathāya sandassemi samādapemi samuttejemi sampahaṃsemi. Bhāsamānañca maṃ na jānanti – ‘ko nu kho ayaṃ bhāsati devo vā manusso vā’ti. Dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā antaradhāyāmi. Antarahitañca maṃ na jānanti – ‘ko nu kho ayaṃ antarahito devo vā manusso vā’ti. Imā kho, bhikkhave, aṭṭha parisā”ti. Navamaṃ.

☸---------------------------------------------------------------------

六十九 八种众

一 “诸比丘！有八种会众。是哪八种呢？

二 即：刹帝利会众、婆罗门会众、居士会众、沙门会众、四大天王会众、忉利天会众、魔罗会众、梵天会众。

三 诸比丘！我回忆起，我曾去到过数以百计的刹帝利会众中，在那里和他们一起坐下、交谈、讨论。那时，他们的容貌如何，我的容貌也变得如何；他们的声音如何，我的声音也变得如何。我通过佛法开示来教导、激励、鼓励、使他们欢喜；我说法时，他们不知道：‘这位正在说话的是天神呢？还是人呢？’。当我通过佛法开示教导、激励、鼓励、使他们欢喜后，我就隐身了；当我隐身时，他们也不知道：‘这位隐身的是天神呢？还是人呢？’。

四 诸比丘！我回忆起，我[曾去到过数以百计的婆罗门会众……（省略如前）……不知道是我。

诸比丘！我回忆起，我曾去到过数以百计的]居士会众……（省略如前）……不知道是我。

诸比丘！我回忆起，我曾去到过数以百计的]沙门会众……（省略如前）……不知道是我。

诸比丘！我回忆起，我曾去到过数以百计的]四大天王会众……（省略如前）……不知道是我。

诸比丘！我回忆起，我曾去到过数以百计的]忉利天会众……（省略如前）……不知道是我。

诸比丘！我回忆起，我曾去到过数以百计的]魔罗会众……（省略如前）……不知道是我。

诸比丘！我回忆起，我曾去到过数以百计的]梵天会众，在那里和他们一起坐下、交谈、讨论。那时，他们的容貌如何，我的容貌也变得如何；他们的声音如何，我的声音也变得如何。我通过佛法开示来教导、激励、鼓励、使他们欢喜；我说法时，他们不知道：‘这位正在说话的是天神呢？还是人呢？’。当我通过佛法开示教导、激励、鼓励、使他们欢喜后，我就隐身了；当我隐身时，他们也不知道：‘这位隐身的是天神呢？还是人呢？’。

诸比丘！这就是八种会众。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 8.51-626)/2.2 Bhūmicālavagga 地震品 (AN 8.61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.10 Bhūmicālasutta 地震 (AN 8.70)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Bhūmicālasuttaṃ

70. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi. Vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto āyasmantaṃ ānandaṃ āmantesi – “gaṇhāhi, ānanda, nisīdanaṃ. Yena cāpālaṃ cetiyaṃ [pāvālacetiyaṃ (syā.), cāpālacetiyaṃ (pī. ka.)] tenupasaṅkamissāma divāvihārāyā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā nisīdanaṃ ādāya bhagavantaṃ piṭṭhito piṭṭhito anubandhi.

Atha kho bhagavā yena cāpālaṃ cetiyaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṃ ānandaṃ āmantesi – “ramaṇīyā, ānanda, vesālī, ramaṇīyaṃ udenaṃ cetiyaṃ, ramaṇīyaṃ gotamakaṃ cetiyaṃ, ramaṇīyaṃ sattambaṃ cetiyaṃ, ramaṇīyaṃ bahuputtakaṃ cetiyaṃ; ramaṇīyaṃ sārandadaṃ cetiyaṃ, ramaṇīyaṃ cāpālaṃ cetiyaṃ. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, ākaṅkhamāno so, ānanda, kappaṃ vā tiṭṭheyya kappāvasesaṃ vā. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. Ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā”ti. Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ; na bhagavantaṃ yāci – “tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti, yathā taṃ mārena pariyuṭṭhitacitto.

Dutiyampi kho bhagavā…pe… tatiyampi kho bhagavā āyasmantaṃ ānandaṃ āmantesi – “ramaṇīyā, ānanda, vesālī, ramaṇīyaṃ udenaṃ cetiyaṃ, ramaṇīyaṃ gotamakaṃ cetiyaṃ, ramaṇīyaṃ sattambaṃ cetiyaṃ, ramaṇīyaṃ bahuputtakaṃ cetiyaṃ, ramaṇīyaṃ sārandadaṃ cetiyaṃ, ramaṇīyaṃ cāpālaṃ cetiyaṃ. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, ākaṅkhamāno so, ānanda, kappaṃ vā tiṭṭheyya kappāvasesaṃ vā. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā…pe… ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā”ti. Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ; na bhagavantaṃ yāci – “tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti, yathā taṃ mārena pariyuṭṭhitacitto.

Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – “gaccha tvaṃ [gaccha kho tvaṃ (saṃ. ni. 5.822) udā. 51 passitabbaṃ], ānanda, yassa dāni kālaṃ maññasī”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā bhagavato avidūre aññatarasmiṃ rukkhamūle nisīdi. Atha kho māro pāpimā acirapakkante āyasmante ānande bhagavantaṃ etadavoca –

“Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato. Parinibbānakālo dāni, bhante, bhagavato. Bhāsitā kho panesā, bhante, bhagavatā vācā – ‘na tāvāhaṃ, pāpima, parinibbāyissāmi yāva me bhikkhū na sāvakā bhavissanti viyattā vinītā visāradā pattayogakkhemā [idaṃ padaṃ dī. ni. 2.168 ca saṃ. ni. 5.822 ca na dissati] bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’ti. Etarahi, bhante, bhikkhū bhagavato sāvakā viyattā vinītā visāradā pattayogakkhemā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti.

“Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato. Parinibbānakālo dāni, bhante, bhagavato. Bhāsitā kho panesā, bhante, bhagavatā vācā – ‘na tāvāhaṃ, pāpima, parinibbāyissāmi yāva me bhikkhuniyo na sāvikā bhavissanti…pe… yāva me upāsakā na sāvakā bhavissanti…pe… yāva me upāsikā na sāvikā bhavissanti viyattā vinītā visāradā pattayogakkhemā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’ti. Etarahi, bhante, upāsikā bhagavato sāvikā viyattā vinītā visāradā pattayogakkhemā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti.

“Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato. Parinibbānakālo dāni, bhante, bhagavato. Bhāsitā kho panesā, bhante, bhagavatā vācā – ‘na tāvāhaṃ, pāpima, parinibbāyissāmi yāva me idaṃ brahmacariyaṃ na iddhañceva bhavissati phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ, yāva devamanussehi suppakāsitan’ti. Etarahi, bhante, bhagavato brahmacariyaṃ iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ, yāva devamanussehi suppakāsitaṃ.

“Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato. Parinibbānakālo dāni, bhante, bhagavato”ti. “Appossukko tvaṃ, pāpima, hohi. Naciraṃ tathāgatassa parinibbānaṃ bhavissati. Ito tiṇṇaṃ māsānaṃ accayena tathāgato parinibbāyissatī”ti.

Atha kho bhagavā cāpāle cetiye sato sampajāno āyusaṅkhāraṃ ossaji. Ossaṭṭhe ca bhagavatā āyusaṅkhāre mahābhūmicālo ahosi bhiṃsanako salomahaṃso, devadundubhiyo ca phaliṃsu. Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Tulamatulañca sambhavaṃ, bhavasaṅkhāramavassaji muni;

Ajjhattarato samāhito, abhindi kavacamivattasambhavan”ti.

Atha kho āyasmato ānandassa etadahosi – “mahā vatāyaṃ bhūmicālo; sumahā vatāyaṃ bhūmicālo bhiṃsanako salomahaṃso, devadundubhiyo ca phaliṃsu. Ko nu kho hetu, ko paccayo mahato bhūmicālassa pātubhāvāyā”ti?

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – “mahā vatāyaṃ, bhante, bhūmicālo; sumahā vatāyaṃ, bhante, bhūmicālo bhiṃsanako salomahaṃso, devadundubhiyo ca phaliṃsu. Ko nu kho, bhante, hetu, ko paccayo mahato bhūmicālassa pātubhāvāyā”ti?

“Aṭṭhime, ānanda, hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāya. Katame aṭṭha? Ayaṃ, ānanda, mahāpathavī udake patiṭṭhitā; udakaṃ vāte patiṭṭhitaṃ; vāto ākāsaṭṭho hoti. So, ānanda, samayo yaṃ mahāvātā vāyanti; mahāvātā vāyantā udakaṃ kampenti; udakaṃ kampitaṃ pathaviṃ kampeti. Ayaṃ, ānanda, paṭhamo hetu, paṭhamo paccayo mahato bhūmicālassa pātubhāvāya.

“Puna caparaṃ, ānanda, samaṇo vā brāhmaṇo vā iddhimā cetovasippatto devatā vā mahiddhikā mahānubhāvā. Tassa parittā pathavīsaññā bhāvitā hoti, appamāṇā āposaññā. So imaṃ pathaviṃ kampeti saṅkampeti sampakampeti sampavedheti. Ayaṃ, ānanda, dutiyo hetu, dutiyo paccayo mahato bhūmicālassa pātubhāvāya.

“Puna caparaṃ, ānanda, yadā bodhisatto tusitā kāyā cavitvā sato sampajāno mātukucchiṃ okkamati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṃ, ānanda, tatiyo hetu; tatiyo paccayo mahato bhūmicālassa pātubhāvāya.

“Puna caparaṃ, ānanda, yadā bodhisatto sato sampajāno mātukucchismā nikkhamati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṃ, ānanda, catuttho hetu, catuttho paccayo mahato bhūmicālassa pātubhāvāya.

“Puna caparaṃ, ānanda, yadā tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṃ, ānanda, pañcamo hetu, pañcamo paccayo mahato bhūmicālassa pātubhāvāya.

“Puna caparaṃ, ānanda, yadā tathāgato anuttaraṃ dhammacakkaṃ pavatteti, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṃ, ānanda, chaṭṭho hetu, chaṭṭho paccayo mahato bhūmicālassa pātubhāvāya.

“Puna caparaṃ, ānanda, yadā tathāgato sato sampajāno āyusaṅkhāraṃ ossajjati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṃ, ānanda, sattamo hetu, sattamo paccayo mahato bhūmicālassa pātubhāvāya.

“Puna caparaṃ, ānanda, yadā tathāgato anupādisesāya nibbānadhātuyā parinibbāyati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṃ, ānanda, aṭṭhamo hetu, aṭṭhamo paccayo mahato bhūmicālassa pātubhāvāya. Ime kho, ānanda, aṭṭha hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāyā”ti. Dasamaṃ.

Bhūmicālavaggo dutiyo.

Tassuddānaṃ –

Icchā alañca saṃkhittaṃ, gayā abhibhunā saha;

Vimokkho dve ca vohārā, parisā bhūmicālenāti.

☸---------------------------------------------------------------------

七十 地震

一 有一次，世尊住在毗舍离城大林中的重阁讲堂。那时，世尊在上午时分，穿好下衣，拿着钵和僧衣，进入毗舍离城乞食。在毗舍离城乞食完毕，吃过饭后，他对具寿阿难说：

二 “阿难！拿上坐具！我们到遮波罗塔去，白天在那里静坐。”

“是的，大德！”

具寿阿难回应世尊后，拿上坐具，跟在世尊后面。

三 于是，世尊前往遮波罗塔，到达后，在铺设好的座位上坐下。坐下后，世尊对具寿阿难说：

四 “阿难！毗舍离真是令人愉快啊，优陀延塔令人愉快，乔达摩塔令人愉快，多子塔令人愉快，七聚塔令人愉快，婆罗塔令人愉快，遮波罗塔令人愉快。阿难！任何人修习、多修习四神足，使之成为车乘，作为基础，持续实行，不断积累，善于发起，阿难！如果他希望，就能住世一劫或者一劫多一点。阿难！如来已经修习、多修习了四神足，使之成为车乘，作为基础，持续实行，不断积累，善于发起。阿难！如果希望，如来就能住世一劫或者一劫多一点。”

世尊这样做了明显的暗示、明显的提示，但具寿阿难没能领悟；他没有祈请世尊：“大德世尊！请您住世一劫吧！善逝！请您住世一劫吧！为了许多众生的利益，为了许多众生的安乐，为了对世间的慈悲，为了天神的与人类的福祉、利益和安乐！”这是因为他的心被魔罗扰乱了。

五 世尊第二次[对具寿阿难说：“阿难！毗舍离真是令人愉快啊...（省略如前）...如果希望，如来就能住世一劫或者一劫多一点。”世尊这样做了明显的暗示、明显的提示，但具寿阿难没能领悟；他没有祈请世尊：“大德世尊！请您住世一劫吧！善逝！请您住世一劫吧！为了许多众生的利益，为了许多众生的安乐，为了对世间的慈悲，为了天神的与人类的福祉、利益和安乐！”这是因为他的心被魔罗扰乱了]。

世尊第三次对具寿阿难说：

六 “阿难！毗舍离真是令人愉快啊...（省略如前）...如果希望，如来就能住世一劫或者一劫多一点。”

世尊这样做了明显的暗示、明显的提示，但具寿阿难没能领悟；他没有祈请世尊：“大德世尊！请您住世一劫吧！善逝！请您住世一劫吧！为了许多众生的利益，为了许多众生的安乐，为了对世间的慈悲，为了天神的与人类的福祉、利益和安乐！”这是因为他的心被魔罗扰乱了。

七 这时，世尊对具寿阿难说：

“阿难！现在你可以去做你认为合适的事情了。”

“是的，大德！”

具寿阿难回应世尊后，从座位上起来，向世尊行礼，右绕三匝后离开，在离世尊不远的一棵树下坐了下来。

八 这时，具寿阿难离开后不久，魔罗波旬对世尊说：

“大德世尊，请您现在入般涅槃吧！善逝，请您入般涅槃吧！现在正是大德世尊入般涅槃的时候了。

大德！世尊曾说过这样的话：‘波旬！只要我的比丘弟子们还没有达到聪慧、善调、无畏、获得安稳、博学多闻、受持正法、依法随法修行、循规蹈矩、随法而行，能够领受、阐述、开示、建立、揭示、分辨、阐明老师的教导，对于出现的其他论调能以正法善加折服，宣说具有神变威力的法，我就不会入般涅槃。’

大德！现在世尊的比丘弟子们已经聪慧、善调、无畏、获得安稳、博学多闻、受持正法、依法随法修行、循规蹈矩、随法而行，能够领受、阐述、开示、建立、揭示、分辨、阐明老师的教导，对于出现的其他论调能以正法善加折服，宣说具有神变威力的法了。

大德世尊，请您现在入般涅槃吧！善逝，请您入般涅槃吧！现在正是大德世尊入般涅槃的时候了。大德！世尊曾说过这样的话：‘波旬！只要我的比丘尼弟子们还没有[...如上所述...]我就不会入般涅槃。’

大德！现在世尊的比丘尼弟子们已经聪慧、善调、无畏，...（省略如前）...宣说具有神变威力的法了。

大德世尊，请您现在入般涅槃吧！善逝，请您入般涅槃吧！现在正是大德世尊入般涅槃的时候了。

大德！世尊曾说过这样的话：‘波旬！]只要我的优婆塞弟子们还没有[...如上所述...]我就不会入般涅槃。’

大德！现在世尊的优婆塞弟子们已经聪慧、善调、无畏，...（省略如前）...宣说具有神变威力的法了。

大德世尊，请您现在入般涅槃吧！善逝，请您入般涅槃吧！现在正是大德世尊入般涅槃的时候了。

大德！世尊曾说过这样的话：‘波旬！]只要我的优婆夷弟子们还没有[...如上所述...]我就不会入般涅槃。’

大德！现在世尊的优婆夷弟子们已经聪慧、善调、无畏，...（省略如前）...宣说具有神变威力的法了。

大德世尊，请您现在入般涅槃吧！善逝，请您入般涅槃吧！现在正是大德世尊入般涅槃的时候了。

大德！世尊曾说过这样的话：‘波旬！只要我的这项梵行还没有兴盛、繁荣、广传、普及、流布，被天神和人类完全明了，我就不会入般涅槃。’

大德！现在世尊的梵行已经兴盛、繁荣、广传、普及、流布，被天神和人类完全明了了。

大德世尊，请您现在入般涅槃吧！善逝，请您入般涅槃吧！现在正是大德世尊入般涅槃的时候了。”

“波旬！你且安心吧！如来不久之后就将般涅槃。从现在起，再过三个月，如来将入般涅槃。”

九 于是，世尊在遮波罗塔，具足正念、正知，舍弃了寿命的行作（即决定入灭）。当世尊舍弃寿命的行作时，发生了大地震，令人恐惧、毛骨悚然，天鼓也敲响了。这时，世尊了知此事，当时自说感兴偈：

“可量与不可量的有（生命），

牟尼（佛）舍弃了有行（生命力）；

内心喜悦，安住于定，

破除了自身如铠甲般的有（生命）。”

一〇 这时，具寿阿难心想：

“这地震真大啊！实在太大了！这地震令人恐惧、毛骨悚然，天鼓也敲响了。是什么原因、什么缘由导致了大地震的出现呢？”

于是，具寿阿难前往世尊那里，到达后，向世尊行礼，然后坐在一边。坐在一边的具寿阿难对世尊说：

“大德！这地震真大啊！大德！实在太大了！这地震令人恐惧、毛骨悚然，天鼓也敲响了。大德！是什么原因、什么缘由导致了大地震的出现呢？”

一一 “阿难！有八种因、八种缘导致大地震的出现。是哪八种呢？

一二 阿难！这大地依存于水，水依存于风，风依存于空。阿难！有时，大风刮起；大风刮起时，搅动了水；水被搅动时，震动了大地。阿难！这是第一种因、第一种缘导致大地震的出现。

一三 阿难！再者，有神通、心得自在的沙门或婆罗门，或者有大神通、大威力的天神，如果他修习地想（观想地的范围）很小，修习水想（观想水的范围）无量，他就能使这大地摇动、震动、剧烈震动。阿难！这是第二种因、第二种缘导致大地震的出现。

一四 阿难！再者，当菩萨从兜率天逝世，具足正念、正知进入母胎时，这大地摇动、震动、剧烈震动。阿难！这是第三种因、第三种缘导致大地震的出现。

一五 阿难！再者，当菩萨具足正念、正知从母胎出生时，这大地摇动、震动、剧烈震动。阿难！这是第四种因、第四种缘导致大地震的出现。

一六 阿难！再者，当如来证悟无上正等正觉时，这大地摇动、震动、剧烈震动。阿难！这是第五种因、第五种缘导致大地震的出现。

一七 阿难！再者，当如来转动无上法轮时，这大地摇动、震动、剧烈震动。阿难！这是第六种因、第六种缘导致大地震的出现。

一八 阿难！再者，当如来具足正念、正知舍弃寿命的行作时，这大地摇动、震动、剧烈震动。阿难！这是第七种因、第七种缘导致大地震的出现。

一九 阿难！再者，当如来进入无余涅槃界而般涅槃时，这大地摇动、震动、剧烈震动。阿难！这是第八种因、第八种缘导致大地震的出现。

阿难！这就是八种因、八种缘导致大地震的出现。”

第七 地震品[终]

摄句：

（一）欲、（二）有能、（三）略说、（四）伽耶、（五）胜处、

（六）解脱、（七～八）二言说、（九）众、（十）地震。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 8.51-626)/2.3 Yamakavagga 双品 (AN 8.71-80)”

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【经名】 2.3.1 Paṭhamasaddhāsutta 有信之一 (AN 8.71)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(8) 3. Yamakavaggo

1. Paṭhamasaddhāsuttaṃ

71. “Saddho ca [saddho (syā.) ettheva. a. ni. 9.4], bhikkhave, bhikkhu hoti, no ca [no (syā.) evamuparipi “no”tveva dissati] sīlavā. Evaṃ so tenaṅgena aparipūro hoti. Tena taṃ aṅgaṃ paripūretabbaṃ – ‘kintāhaṃ saddho ca assaṃ sīlavā cā’ti. Yato ca kho, bhikkhave, bhikkhu saddho ca hoti sīlavā ca, evaṃ so tenaṅgena paripūro hoti.

“Saddho ca, bhikkhave, bhikkhu hoti sīlavā ca, no ca bahussuto. Evaṃ so tenaṅgena aparipūro hoti. Tena taṃ aṅgaṃ paripūretabbaṃ – ‘kintāhaṃ saddho ca assaṃ, sīlavā ca, bahussuto cā’ti. Yato ca kho, bhikkhave, bhikkhu saddho ca hoti sīlavā ca bahussuto ca, evaṃ so tenaṅgena paripūro hoti.

“Saddho ca, bhikkhave, bhikkhu hoti sīlavā ca bahussuto ca, no ca dhammakathiko…pe… dhammakathiko ca, no ca parisāvacaro…pe… parisāvacaro ca, no ca visārado parisāya dhammaṃ deseti…pe… visārado ca parisāya dhammaṃ deseti, no ca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī…pe… catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, no ca āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati; evaṃ so tenaṅgena aparipūro hoti. Tena taṃ aṅgaṃ paripūretabbaṃ – ‘kintāhaṃ saddho ca assaṃ, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṃ deseyyaṃ, catunnañca jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī assaṃ akicchalābhī akasiralābhī, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyan’”ti.

“Yato ca kho, bhikkhave, bhikkhu saddho ca hoti, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṃ deseti, catunnañca jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati; evaṃ so tenaṅgena paripūro hoti. Imehi, kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu samantapāsādiko ca hoti sabbākāraparipūro cā”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第八 双品

七十一 有信之一

一 “各位比丘！有具备信心但没有戒行的比丘，那么他在这方面就不圆满。他应当使这方面圆满——（心想：）‘怎样我才能既有信心又有戒行呢？’ 各位比丘！当一位比丘既有信心又有戒行时，那么他在这方面就是圆满的。

二 各位比丘！有具备信心、有戒行但不多闻的比丘，那么他在这方面就不圆满。他应当使这方面圆满——（心想：）‘怎样我才能既有信心、有戒行，又博学多闻呢？’ 各位比丘！当一位比丘既有信心、有戒行又博学多闻时，那么他在这方面就是圆满的。

三 各位比丘！有具备信心、有戒行、博学多闻但不是说法者的比丘，[那么他在这方面就不圆满。他应当使这方面圆满——（心想：）‘怎样我才能既有信心、有戒行、博学多闻又是说法者呢？’ 各位比丘！当一位比丘既有信心、有戒行、博学多闻又是说法者时，那么他在这方面就是圆满的。

各位比丘！有具备信心、有戒行、博学多闻、]是说法者但不经常参与集会的]比丘，那么他在这方面就不圆满。他应当使这方面圆满——（心想：）‘怎样我才能既有信心、有戒行、博学多闻、是说法者，又经常参与集会呢？’ 各位比丘！当一位比丘既有信心、有戒行、博学多闻、是说法者，又经常参与集会时，那么他在这方面就是圆满的。

各位比丘！有具备信心、有戒行、博学多闻、是说法者、经常参与集会，但不能无畏地在大众集会中说法的]比丘，那么他在这方面就不圆满。他应当使这方面圆满——（心想：）‘怎样我才能既有信心、有戒行、博学多闻、是说法者、经常参与集会、又能无畏地在大众集会中说法呢？’ 各位比丘！当一位比丘既有信心、有戒行、博学多闻、是说法者、经常参与集会、又能无畏地在大众集会中说法时，那么他在这方面就是圆满的。

各位比丘！有具备信心、有戒行、博学多闻、是说法者、经常参与集会、能无畏地在大众集会中说法，但不是随心所欲地获得四种禅那——这些属于增上心、带来现世乐住的境界，并且毫不费力、轻松地获得它们的]比丘，那么他在这方面就不圆满。他应当使这方面圆满——（心想：）‘怎样我才能既有信心、有戒行、博学多闻、是说法者、经常参与集会、能无畏地在大众集会中说法、又能随心所欲地获得四种禅那——这些属于增上心、带来现世乐住的境界，并且毫不费力、轻松地获得它们呢？’ 各位比丘！当一位比丘既有信心、有戒行、博学多闻、是说法者、经常参与集会、能无畏地在大众集会中说法、又能随心所欲地获得四种禅那——这些属于增上心、带来现世乐住的境界，并且毫不费力、轻松地获得它们时，那么他在这方面就是圆满的。

各位比丘！有具备信心、有戒行、博学多闻、是说法者、经常参与集会、能无畏地在大众集会中说法、]能随心所欲地获得四种禅那——这些属于增上心、带来现世乐住的境界，并且毫不费力、轻松地获得它们，但不是通过彻底断除各种烦恼（漏），在现世中，亲自证悟、实现并安住于无烦恼的心解脱和慧解脱的比丘，那么他在这方面就不圆满。他应当使这方面圆满——（心想：）‘怎样我才能既有信心、有戒行、博学多闻、是说法者、经常参与集会、能无畏地在大众集会中说法、能随心所欲地获得四种禅那——这些属于增上心、带来现世乐住的境界，并且毫不费力、轻松地获得它们，又能通过彻底断除各种烦恼（漏），在现世中，亲自证悟、实现并安住于无烦恼的心解脱和慧解脱呢？’ 各位比丘！当一位比丘既有信心、有戒行、博学多闻、是说法者、经常参与集会、能无畏地在大众集会中说法、能随心所欲地获得四种禅那——这些属于增上心、带来现世乐住的境界，并且毫不费力、轻松地获得它们，又能通过彻底断除各种烦恼（漏），在现世中，亲自证悟、实现并安住于无烦恼的心解脱和慧解脱时，那么他在这方面就是圆满的。

各位比丘！具备这八种法的比丘，是各方面都令人起信，并且完全圆满的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 8.51-626)/2.3 Yamakavagga 双品 (AN 8.71-80)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.2 Dutiyasaddhāsutta 有信之二 (AN 8.72)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyasaddhāsuttaṃ

72. “Saddho ca, bhikkhave, bhikkhu hoti, no ca sīlavā. Evaṃ so tenaṅgena aparipūro hoti. Tena taṃ aṅgaṃ paripūretabbaṃ – ‘kintāhaṃ saddho ca assaṃ sīlavā cā’ti. Yato ca kho, bhikkhave, bhikkhu saddho ca hoti sīlavā ca, evaṃ so tenaṅgena paripūro hoti.

“Saddho ca, bhikkhave, bhikkhu hoti sīlavā ca, no ca bahussuto…pe… bahussuto ca, no ca dhammakathiko…pe… dhammakathiko ca, no ca parisāvacaro…pe… parisāvacaro ca, no ca visārado parisāya dhammaṃ deseti …pe… visārado ca parisāya dhammaṃ deseti, no ca ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati…pe… ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati, no ca āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati; evaṃ so tenaṅgena aparipūro hoti. Tena taṃ aṅgaṃ paripūretabbaṃ – ‘kintāhaṃ saddho ca assaṃ, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṃ deseyyaṃ, ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā vihareyyaṃ, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyan’”ti.

“Yato ca kho, bhikkhave, bhikkhu saddho ca hoti, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṃ deseti. Ye te santā vimokkhā atikkamma rūpe āruppā te ca kāyena phusitvā viharati, āsavānañca khayā…pe… sacchikatvā upasampajja viharati; evaṃ so tenaṅgena paripūro hoti. Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu samantapāsādiko ca hoti sabbākāraparipūro cā”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

七十二 有信之二

一 “各位比丘！有具备信心但没有戒行的比丘，那么他在这方面就不圆满。他应当使这方面圆满——（心想：）‘怎样我才能既有信心又有戒行呢？’ 各位比丘！当一位比丘既有信心又有戒行时，那么他在这方面就是圆满的。

二 各位比丘！有具备信心、有戒行但不多闻的比丘，[那么他在这方面就不圆满。他应当使这方面圆满——（心想：）‘怎样我才能既有信心、有戒行、又博学多闻呢？’ 各位比丘！当一位比丘既有信心、有戒行、又博学多闻时，那么他在这方面就是圆满的。

各位比丘！有具备信心、有戒行、博学多闻但不是说法者的]比丘，那么他在这方面就不圆满。他应当使这方面圆满——（心想：）‘怎样我才能既有信心、有戒行、博学多闻、又是说法者呢？’ 各位比丘！当一位比丘既有信心、有戒行、博学多闻、又是说法者时，那么他在这方面就是圆满的。

各位比丘！有具备信心、有戒行、博学多闻、]是说法者，但不经常参与集会的]比丘，那么他在这方面就不圆满。他应当使这方面圆满——（心想：）‘怎样我才能既有信心、有戒行、博学多闻、是说法者、又经常参与集会呢？’ 各位比丘！当一位比丘既有信心、有戒行、博学多闻、是说法者、又经常参与集会时，那么他在这方面就是圆满的。

各位比丘！有具备信心、有戒行、博学多闻、是说法者、经常参与集会，]但不能无畏地在大众集会中说法的[比丘，那么他在这方面就不圆满。他应当使这方面圆满——（心想：）‘怎样我才能既有信心、有戒行、博学多闻、是说法者、经常参与集会、又能无畏地在大众集会中说法呢？’ 各位比丘！当一位比丘既有信心、有戒行、博学多闻、是说法者、经常参与集会、又能无畏地在大众集会中说法时，那么他在这方面就是圆满的。

各位比丘！有具备信心、有戒行、博学多闻、是说法者、经常参与集会、]能无畏地在大众集会中说法，但不能亲身体证并安住于那些超越色界、属于无色界的寂静解脱的[比丘，那么他在这方面就不圆满。他应当使这方面圆满——（心想：）‘怎样我才能既有信心、有戒行、博学多闻、是说法者、经常参与集会、能无畏地在大众集会中说法、又能亲身体证并安住于那些超越色界、属于无色界的寂静解脱呢？’ 各位比丘！当一位比丘既有信心、有戒行、博学多闻、是说法者、经常参与集会、能无畏地在大众集会中说法、又能亲身体证并安住于那些超越色界、属于无色界的寂静解脱时，那么他在这方面就是圆满的。

各位比丘！有具备信心、有戒行、博学多闻、是说法者、经常参与集会、能无畏地在大众集会中说法、]能亲身体证并安住于那些超越色界、属于无色界的寂静解脱，但不是通过彻底断除各种烦恼（漏），在现世中，亲自证悟、实现并安住于无烦恼的心解脱、慧解脱的比丘，那么他在这方面就不圆满。他应当使这方面圆满——（心想：）‘怎样我才能既有信心、有戒行、博学多闻、是说法者、经常参与集会、能无畏地在大众集会中说法、能亲身体证并安住于那些超越色界、属于无色界的寂静解脱、又能通过彻底断除各种烦恼（漏），[在现世中，亲自证悟]、实现并安住于[无烦恼的心解脱、慧解脱]呢？’ 各位比丘！当一位比丘既有信心、有戒行、博学多闻、是说法者、经常参与集会、能无畏地在大众集会中说法、能亲身体证并安住于那些超越色界、属于无色界的寂静解脱、又能通过彻底断除各种烦恼（漏），[在现世中，亲自证悟]、实现并安住于[无烦恼的心解脱、慧解脱]时，那么他在这方面就是圆满的。

各位比丘！具备这八种法的比丘，是各方面都令人起信，并且完全圆满的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.8.25 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 8.51-626)/2.3 Yamakavagga 双品 (AN 8.71-80)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.3 Paṭhamamaraṇassatisutta 念死之一 (AN 8.73)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Paṭhamamaraṇassatisuttaṃ

念死之一经

73. Ekaṃ samayaṃ bhagavā nātike [nādike (sī. syā.), nāṭike (pī.) a. ni. 6.19] viharati giñjakāvasathe.

那时，世尊住在纳提迦镇的砖瓦堂。

Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti.

世尊在那里对比丘们说：“各位比丘！”

“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.

“大德！”那些比丘回答世尊。

Bhagavā etadavoca –

世尊说道：

“maraṇassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā.

“㈠ 各位比丘！如果修习、多修习念死，就会有大果报、大利益，导向不死（甘露），最终达到不死（甘露）。

Bhāvetha no tumhe, bhikkhave, maraṇassatin”ti.

各位比丘！你们应当修习念死！”

Evaṃ vutte aññataro bhikkhu bhagavantaṃ etadavoca –

➊ 当（世尊）这样说时，有一位比丘对世尊这样说：

“ahaṃ kho, bhante, bhāvemi maraṇassatin”ti.

“大德！我修习念死。”

“Yathā kathaṃ pana tvaṃ, bhikkhu, bhāvesi maraṇassatin”ti?

“比丘！那么你是如何修习念死的呢？”

“Idha mayhaṃ, bhante, evaṃ hoti –

“大德！我在这里这样想：

‘aho vatāhaṃ rattindivaṃ jīveyyaṃ, bhagavato sāsanaṃ manasi kareyyaṃ,

‘啊！愿我能活一天一夜，

bahu [bahuṃ (sī. pī.)] vata me kataṃ assā’ti.

忆念世尊的教导，这样我将完成许多（修行）。’

Evaṃ kho ahaṃ, bhante, bhāvemi maraṇassatin”ti.

大德！我就是这样修习念死的。”

Aññataropi kho bhikkhu bhagavantaṃ etadavoca –

➋ 另有一位比丘对世尊这样说：

“ahampi kho, bhante, bhāvemi maraṇassatin”ti.

“大德！我也修习念死。”

“Yathā kathaṃ pana tvaṃ, bhikkhu, bhāvesi maraṇassatin”ti?

“比丘！那么你是如何修习念死的呢？”

“Idha mayhaṃ, bhante, evaṃ hoti –

“大德！我在这里这样想：

‘aho vatāhaṃ divasaṃ jīveyyaṃ,

‘啊！愿我能活一天，

bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti.

忆念世尊的教导，这样我将完成许多（修行）。’

Evaṃ kho ahaṃ, bhante, bhāvemi maraṇassatin”ti.

大德！我就是这样修习念死的。”

Aññataropi kho bhikkhu bhagavantaṃ etadavoca –

➌ 另有一位比丘对世尊这样说：

“ahampi kho, bhante, bhāvemi maraṇassatin”ti.

“大德！我也修习念死。”

“Yathā kathaṃ pana tvaṃ, bhikkhu, bhāvesi maraṇassatin”ti?

“比丘！那么你是如何修习念死的呢？”

“Idha mayhaṃ, bhante, evaṃ hoti –

“大德！我在这里这样想：

‘aho vatāhaṃ upaḍḍhadivasaṃ jīveyyaṃ,

‘啊！愿我能活半天，

bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti.

忆念世尊的教导，这样我将完成许多（修行）。’

Evaṃ kho ahaṃ, bhante, bhāvemi maraṇassatin”ti.

大德！我就是这样修习念死的。”

Aññataropi kho bhikkhu bhagavantaṃ etadavoca –

➍ 另有一位比丘对世尊这样说：

“ahampi kho, bhante, bhāvemi maraṇassatin”ti.

“大德！我也修习念死。”

“Yathā kathaṃ pana tvaṃ, bhikkhu, bhāvesi maraṇassatin”ti?

“比丘！那么你是如何修习念死的呢？”

“Idha mayhaṃ, bhante, evaṃ hoti –

“大德！我在这里这样想：

‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ ekapiṇḍapātaṃ bhuñjāmi,

‘啊！愿我能活到吃完一钵食物的时间，

bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti.

忆念世尊的教导，这样我将完成许多（修行）。’

Evaṃ kho ahaṃ, bhante, bhāvemi maraṇassatin”ti.

大德！我就是这样修习念死的。”

Aññataropi kho bhikkhu bhagavantaṃ etadavoca –

➎ 另有一位比丘对世尊这样说：

“ahampi kho, bhante, bhāvemi maraṇassatin”ti.

“大德！我也修习念死。”

“Yathā kathaṃ pana tvaṃ, bhikkhu, bhāvesi maraṇassatin”ti?

“比丘！那么你是如何修习念死的呢？”

“Idha mayhaṃ, bhante, evaṃ hoti –

“大德！我在这里这样想：

‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ upaḍḍhapiṇḍapātaṃ bhuñjāmi,

‘啊！愿我能活到吃完半钵食物的时间，

bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti.

忆念世尊的教导，这样我将完成许多（修行）。’

Evaṃ kho ahaṃ, bhante, bhāvemi maraṇassatin”ti.

大德！我就是这样修习念死的。”

Aññataropi kho bhikkhu bhagavantaṃ etadavoca –

➏ 另有一位比丘对世尊这样说：

“ahampi kho, bhante, bhāvemi maraṇassatin”ti.

“大德！我也修习念死。”

“Yathā kathaṃ pana tvaṃ, bhikkhu, bhāvesi maraṇassatin”ti?

“比丘！那么你是如何修习念死的呢？”

“Idha mayhaṃ, bhante, evaṃ hoti –

“大德！我在这里这样想：

‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ cattāro pañca ālope saṅkhāditvā [saṅkharitvā (ka.)] ajjhoharāmi,

‘啊！愿我能活到咀嚼吞下四、五口食物的时间，

bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti.

忆念世尊的教导，这样我将完成许多（修行）。’

Evaṃ kho ahaṃ, bhante, bhāvemi maraṇassatin”ti.

大德！我就是这样修习念死的。”

Aññataropi kho bhikkhu bhagavantaṃ etadavoca –

➐ 另有一位比丘对世尊这样说：

“ahampi kho, bhante, bhāvemi maraṇassatin”ti.

“大德！我也修习念死。”

“Yathā kathaṃ pana tvaṃ, bhikkhu, bhāvesi maraṇassatin”ti?

“比丘！那么你是如何修习念死的呢？”

“Idha mayhaṃ, bhante, evaṃ hoti –

“大德！我在这里这样想：

‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ ekaṃ ālopaṃ saṅkhāditvā [saṅkharitvā (ka.)] ajjhoharāmi,

‘啊！愿我能活到咀嚼吞下一口食物的时间，

bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti.

忆念世尊的教导，这样我将完成许多（修行）。’

Evaṃ kho ahaṃ, bhante, bhāvemi maraṇassatin”ti.

大德！我就是这样修习念死的。”

Aññataropi kho bhikkhu bhagavantaṃ etadavoca –

➑ 另有一位比丘对世尊这样说：

“ahampi kho, bhante, bhāvemi maraṇassatin”ti.

“大德！我也修习念死。”

“Yathā kathaṃ pana tvaṃ, bhikkhu, bhāvesi maraṇassatin”ti?

“比丘！那么你是如何修习念死的呢？”

“Idha mayhaṃ bhante, evaṃ hoti –

“大德！我在这里这样想：

‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ assasitvā vā passasāmi, passasitvā vā assasāmi,

‘啊！愿我能活到一次吸气到呼气，或一次呼气到吸气之间的时间，

bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti.

忆念世尊的教导，这样我将完成许多（修行）。’

Evaṃ kho ahaṃ, bhante bhāvemi maraṇassatin”ti.

大德！我就是这样修习念死的。”

Evaṃ vutte bhagavā te bhikkhū etadavoca –

㈡ 这样说过之后，世尊对那些比丘们说：

“yvāyaṃ [yo cāyaṃ (ka. sī.)], bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti –

“➊ 各位比丘！凡是这样修习念死的比丘：

‘aho vatāhaṃ rattindivaṃ jīveyyaṃ,

‘啊！愿我能活一天一夜，

bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti.

忆念世尊的教导，这样我将完成许多（修行）。’

Yo cāyaṃ [yo pāyaṃ (ka.) a. ni. 6.19 passitabbaṃ], bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti –

➋ 各位比丘！以及这样修习念死的比丘：

‘aho vatāhaṃ divasaṃ jīveyyaṃ,

‘啊！愿我能活一天，

bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti;

忆念世尊的教导，这样我将完成许多（修行）。’

yo cāyaṃ [yo pāyaṃ (ka.) a. ni. 6.19 passitabbaṃ], bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti –

➌ 各位比丘！以及这样修习念死的比丘：

‘aho vatāhaṃ upaḍḍhadivasaṃ jīveyyaṃ,

‘啊！愿我能活半天，

bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti.

忆念世尊的教导，这样我将完成许多（修行）。’

Yo cāyaṃ [yo pāyaṃ (ka.) a. ni. 6.19 passitabbaṃ], bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti –

➍ 各位比丘！以及这样修习念死的比丘：

‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ ekapiṇḍapātaṃ bhuñjāmi,

‘啊！愿我能活到吃完一钵食物的时间，

bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti;

忆念世尊的教导，这样我将完成许多（修行）。’

yo cāyaṃ [yo pāyaṃ (ka.) a. ni. 6.19 passitabbaṃ], bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti –

➎ 各位比丘！以及这样修习念死的比丘：

‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ upaḍḍhapiṇḍapātaṃ bhuñjāmi,

‘啊！愿我能活到吃完半钵食物的时间，

bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti.

忆念世尊的教导，这样我将完成许多（修行）。’

Yo cāyaṃ [yo pāyaṃ (ka.) a. ni. 6.19 passitabbaṃ], bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti –

➏ 各位比丘！以及这样修习念死的比丘：

‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ cattāro pañca ālope saṅkhāditvā ajjhoharāmi,

‘啊！愿我能活到咀嚼吞下四、五口食物的时间，

bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti –

忆念世尊的教导，这样我将完成许多（修行）。’

ime vuccanti, bhikkhave, ‘bhikkhū pamattā viharanti,

各位比丘！这些比丘被称为：‘是放逸地活着，

dandhaṃ maraṇassatiṃ bhāventi āsavānaṃ khayāya’”.

缓慢、懈怠地修习念死以求断尽烦恼！’

“Yo ca khvāyaṃ [yo cāyaṃ (syā.), yo ca kho yaṃ (ka.)], bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti –

➐ 各位比丘！凡是这样修习念死的比丘：

‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ ekaṃ ālopaṃ saṅkhāditvā ajjhoharāmi,

‘啊！愿我能活到咀嚼吞下一口食物的时间，

bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti.

忆念世尊的教导，这样我将完成许多（修行）。’

Yo cāyaṃ [yo pāyaṃ (ka.)], bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti –

➑ 各位比丘！以及这样修习念死的比丘：

‘aho vatāhaṃ tadantaraṃ jīveyyaṃ yadantaraṃ assasitvā vā passasāmi, passasitvā vā assasāmi,

‘啊！愿我能活到一次吸气到呼气，或一次呼气到吸气之间的时间，

bhagavato sāsanaṃ manasi kareyyaṃ, bahu vata me kataṃ assā’ti –

忆念世尊的教导，这样我将完成许多（修行）。’

ime vuccanti, bhikkhave, ‘bhikkhū appamattā viharanti,

各位比丘！这些比丘被称为：‘是不放逸地活着，

tikkhaṃ maraṇassatiṃ bhāventi āsavānaṃ khayāya’”.

敏锐、精勤地修习念死以求断尽烦恼！’

“Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ –

各位比丘！所以应当这样学：

‘appamattā viharissāma,

‘我们应当不放逸地活着，

tikkhaṃ maraṇassatiṃ bhāvayissāma āsavānaṃ khayāyā’ti.

敏锐、精勤地修习念死以求断尽烦恼！’

Evañhi vo, bhikkhave, sikkhitabban”ti.

各位比丘！你们应当这样学。”

Tatiyaṃ.

念死之一经 ～双品‧第三经终

～《增支部经典‧八集‧五十经篇之二‧双品‧Paṭhamamaraṇassatisutta 念死之一经》(AN 8.73)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.8.25 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 8.51-626)/2.3 Yamakavagga 双品 (AN 8.71-80)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.4 Dutiyamaraṇassatisutta 念死之二 (AN 8.74)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Dutiyamaraṇassatisuttaṃ

念死之二经

74. Ekaṃ samayaṃ bhagavā nātike viharati giñjakāvasathe.

那时，世尊住在纳提迦镇的砖瓦堂。

Tatra kho bhagavā bhikkhū āmantesi …pe…

世尊在那里对比丘们说…（略）…

“大德！”那些比丘回答世尊。

maraṇassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā.

［世尊说：］“各位比丘！如果修习、多修习念死，就会有大果报、大利益，导向不死（甘露），最终达到不死（甘露）。

“Kathaṃ bhāvitā ca, bhikkhave, maraṇassati kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā?

各位比丘！应如何修习、多修习念死，才能有大果报、大利益，导向不死（甘露），最终达到不死（甘露）呢？

Idha, bhikkhave, bhikkhu divase nikkhante rattiyā patihitāya [paṭihitāya (pī.), (a. ni. 6.20 passitabbaṃ)] iti paṭisañcikkhati –

【一】各位比丘！此处有一位比丘，当白天过去、夜晚到来时，这样思量：

‘bahukā kho me paccayā maraṇassa –

‘我有很多可能导致死亡的原因——

ahi vā maṃ ḍaṃseyya,

⓵ 或许会被蛇咬，

vicchiko vā maṃ ḍaṃseyya,

⓶ 或许会被蝎子蜇，

satapadī vā maṃ ḍaṃseyya;

⓷ 或许会被蜈蚣蜇；

tena me assa kālakiriyā.

因此我可能会死亡。

So mama assa [mamassa (a. ni. 6.20)] antarāyo.

那将是（修行上的）障碍。

Upakkhalitvā vā papateyyaṃ,

⓸ 或许会失足摔倒，

bhattaṃ vā me bhuttaṃ byāpajjeyya,

⓹ 或许吃了食物消化不良（而生病），

pittaṃ vā me kuppeyya,

⓺ 或许胆汁会失调（而生病），

semhaṃ vā me kuppeyya,

⓻ 或许痰液会失调（而生病），

satthakā vā me vātā kuppeyyuṃ,

⓼ 或许体内如刀割的风病会发作，

manussā vā maṃ upakkameyyuṃ,

⓽ 或许会被人攻击，

amanussā vā maṃ upakkameyyuṃ;

⓾ 或许会被非人（鬼神等）攻击；

tena me assa kālakiriyā.

因此我可能会死亡。

So mama assa antarāyo’ti.

那将是（修行上的）障碍。’

Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṃ –

㈠ 各位比丘！这位比丘应当这样思量：

‘atthi nu kho me pāpakā akusalā dhammā appahīnā ye me assu rattiṃ kālaṃ karontassa antarāyāyā’”ti.

‘我是否有尚未断除的恶与不善法，如果今夜死去，它们会成为我的障碍呢？’

“Sace, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti –

各位比丘！如果比丘反思后，这样认识到：

‘atthi me pāpakā akusalā dhammā appahīnā ye me assu rattiṃ kālaṃ karontassa antarāyāyā’ti,

‘我确实有尚未断除的恶与不善法，如果今夜死去，它们会成为我的障碍。’

tena, bhikkhave, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya

各位比丘！那么这位比丘，为了断除这些恶与不善法，

adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.

应当生起极大的愿望、努力、热忱、坚持、不退转、保持正念与正知。

“Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā tasseva celassa vā sīsassa vā nibbāpanāya

各位比丘！就好比衣服或头发着火的人，为了扑灭那衣服或头上的火，

adhimattaṃ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya;

会生起极大的愿望、努力、热忱、坚持、不退转、保持正念与正知；

evamevaṃ kho, bhikkhave, tena bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya

同样地，各位比丘！这位比丘为了断除那些恶与不善法，

adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.

应当生起极大的愿望、努力、热忱、坚持、不退转、保持正念与正知。

“Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti –

㈡ 各位比丘！又，如果比丘反思后，这样认识到：

‘natthi me pāpakā akusalā dhammā appahīnā ye me assu rattiṃ kālaṃ karontassa antarāyāyā’ti,

‘我没有尚未断除的恶与不善法，如果今夜死去，它们不会成为我的障碍。’

tena, bhikkhave, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

各位比丘！那么这位比丘就应以那份喜悦和满足，日夜在善法中持续学习安住。

“Idha pana, bhikkhave, bhikkhu rattiyā nikkhantāya divase patihite iti paṭisañcikkhati –

【二】各位比丘！又，此处有一位比丘，当夜晚过去、白天到来时，这样思量：

‘bahukā kho me paccayā maraṇassa –

‘我有很多可能导致死亡的原因——

ahi vā maṃ ḍaṃseyya,

⓵ 或许会被蛇咬，

vicchiko vā maṃ ḍaṃseyya,

⓶ 或许会被蝎子蜇，

satapadī vā maṃ ḍaṃseyya;

⓷ 或许会被蜈蚣蜇；

tena me assa kālakiriyā.

因此我可能会死亡。

So mama assa antarāyo.

那将是（修行上的）障碍。

Upakkhalitvā vā papateyyaṃ,

⓸ 或许会失足摔倒，

bhattaṃ vā me bhuttaṃ byāpajjeyya,

⓹ 或许吃了食物消化不良（而生病），

pittaṃ vā me kuppeyya,

⓺ 或许胆汁会失调（而生病），

semhaṃ vā me kuppeyya,

⓻ 或许痰液会失调（而生病），

satthakā vā me vātā kuppeyyuṃ,

⓼ 或许体内如刀割的风病会发作，

manussā vā maṃ upakkameyyuṃ,

⓽ 或许会被人攻击，

amanussā vā maṃ upakkameyyuṃ;

⓾ 或许会被非人（鬼神等）攻击；

tena me assa kālakiriyā.

因此我可能会死亡。

So mama assa antarāyo’ti.

那将是（修行上的）障碍。’

Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṃ –

㈢ 各位比丘！这位比丘应当这样思量：

‘atthi nu kho me pāpakā akusalā dhammā appahīnā ye me assu divā kālaṃ karontassa antarāyāyā’”ti.

‘我是否有尚未断除的恶与不善法，如果今天白天死去，它们会成为我的障碍呢？’

“Sace, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti –

各位比丘！如果比丘反思后，这样认识到：

‘atthi me pāpakā akusalā dhammā appahīnā ye me assu divā kālaṃ karontassa antarāyāyā’ti,

‘我确实有尚未断除的恶与不善法，如果今天白天死去，它们会成为我的障碍。’

tena, bhikkhave, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya

各位比丘！那么这位比丘，为了断除这些恶与不善法，

adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.

应当生起极大的愿望、努力、热忱、坚持、不退转、保持正念与正知。

“Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā tasseva celassa vā sīsassa vā nibbāpanāya

各位比丘！就好比衣服或头发着火的人，为了扑灭那衣服或头上的火，

adhimattaṃ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya;

会生起极大的愿望、努力、热忱、坚持、不退转、保持正念与正知；

evamevaṃ kho, bhikkhave, tena bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya

同样地，各位比丘！这位比丘为了断除那些恶与不善法，

adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.

应当生起极大的愿望、努力、热忱、坚持、不退转、保持正念与正知。

“Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti –

㈣ 各位比丘！又，如果比丘反思后，这样认识到：

‘natthi me pāpakā akusalā dhammā appahīnā ye me assu divā kālaṃ karontassa antarāyāyā’ti,

‘我没有尚未断除的恶与不善法，如果今天白天死去，它们不会成为我的障碍。’

tena, bhikkhave, bhikkhunā teneva pītipāmojjena vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu.

各位比丘！那么这位比丘就应以那份喜悦和满足，日夜在善法中持续学习安住。

Evaṃ bhāvitā kho, bhikkhave, maraṇassati evaṃ bahulīkatā mahapphalā hoti mahānisaṃsā amatogadhā amatapariyosānā”ti.

因此，各位比丘！像这样修习、多修习念死，就会有大果报、大利益，导向不死（甘露），最终达到不死（甘露）。”

Catutthaṃ.

念死之二经 ～双品‧第四经终

～《增支部经典‧八集‧五十经篇之二‧双品‧Dutiyamaraṇassatisutta 念死之二经》(AN 8.74)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 8.51-626)/2.3 Yamakavagga 双品 (AN 8.71-80)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.5 Paṭhamasampadāsutta 具足之一 (AN 8.75)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Paṭhamasampadāsuttaṃ

75. “Aṭṭhimā, bhikkhave, sampadā. Katamā aṭṭha? [a. ni. 8.54] Uṭṭhānasampadā, ārakkhasampadā, kalyāṇamittatā, samajīvitā, saddhāsampadā, sīlasampadā, cāgasampadā, paññāsampadā – imā kho, bhikkhave, aṭṭha sampadā”ti.

“Uṭṭhātā kammadheyyesu, appamatto vidhānavā;

Samaṃ kappeti jīvikaṃ, sambhataṃ anurakkhati.

“Saddho sīlena sampanno, vadaññū vītamaccharo;

Niccaṃ maggaṃ visodheti, sotthānaṃ samparāyikaṃ.

“Iccete aṭṭha dhammā ca, saddhassa gharamesino;

Akkhātā saccanāmena, ubhayattha sukhāvahā.

“Diṭṭhadhammahitatthāya, samparāyasukhāya ca;

Evametaṃ gahaṭṭhānaṃ, cāgo puññaṃ pavaḍḍhatī”ti. pañcamaṃ;

☸---------------------------------------------------------------------

七十五 具足 （一）

一 “诸比丘！有八种具足。是哪八种呢？

二 即：奋起具足、守护具足、善友相应、生活平衡、信具足、戒具足、舍具足、慧具足。

诸比丘！这就是八种具足。”

在工作中奋起

整顿且不放逸

平衡地维持生计

守护所得财物

具足信心与戒律

慷慨施舍远离吝啬

若能常清净道途

追求后世的吉祥

如此这八种法

有信者勤于家业

带来今生与后世的安乐

佛陀所宣说

于现世有利益

于后世有安乐

在家居士的布施与福德

将会不断增长

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 8.51-626)/2.3 Yamakavagga 双品 (AN 8.71-80)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.6 Dutiyasampadāsutta 具足之二 (AN 8.76)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Dutiyasampadāsuttaṃ

76. “Aṭṭhimā, bhikkhave, sampadā. Katamā aṭṭha? Uṭṭhānasampadā, ārakkhasampadā, kalyāṇamittatā, samajīvitā, saddhāsampadā, sīlasampadā, cāgasampadā, paññāsampadā. Katamā ca, bhikkhave, uṭṭhānasampadā? Idha, bhikkhave, kulaputto yena kammaṭṭhānena jīvitaṃ kappeti – yadi kasiyā yadi vaṇijjāya yadi gorakkhena yadi issattena yadi rājaporisena yadi sippaññatarena – tattha dakkho hoti analaso, tatrupāyāya vīmaṃsāya samannāgato, alaṃ kātuṃ alaṃ saṃvidhātunti. Ayaṃ vuccati, bhikkhave, uṭṭhānasampadā.

“Katamā ca, bhikkhave, ārakkhasampadā? Idha, bhikkhave, kulaputtassa bhogā honti uṭṭhānavīriyādhigatā bāhābalaparicitā sedāvakkhittā dhammikā dhammaladdhā te ārakkhena guttiyā sampādeti – ‘kinti me bhoge neva rājāno hareyyuṃ, na corā hareyyuṃ, na aggi ḍaheyya, na udakaṃ vaheyya, na appiyā dāyādā hareyyun’ti. Ayaṃ vuccati, bhikkhave, ārakkhasampadā.

“Katamā ca, bhikkhave, kalyāṇamittatā? Idha, bhikkhave, kulaputto yasmiṃ gāme vā nigame vā paṭivasati, tattha ye te honti gahapatī vā gahapatiputtā vā daharā vā vuddhasīlino vuddhā vā vuddhasīlino saddhāsampannā sīlasampannā cāgasampannā paññāsampannā, tehi saddhiṃ santiṭṭhati sallapati sākacchaṃ samāpajjati; yathārūpānaṃ saddhāsampannānaṃ saddhāsampadaṃ anusikkhati, yathārūpānaṃ sīlasampannānaṃ sīlasampadaṃ anusikkhati, yathārūpānaṃ cāgasampannānaṃ cāgasampadaṃ anusikkhati, yathārūpānaṃ paññāsampannānaṃ paññāsampadaṃ anusikkhati. Ayaṃ vuccati, bhikkhave, kalyāṇamittatā.

“Katamā ca, bhikkhave, samajīvitā? Idha, bhikkhave, kulaputto āyañca bhogānaṃ viditvā vayañca bhogānaṃ viditvā samaṃ jīvikaṃ kappeti nāccogāḷhaṃ nātihīnaṃ – ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti. Seyyathāpi, bhikkhave, tulādhāro vā tulādhārantevāsī vā tulaṃ paggahetvā jānāti – ‘ettakena vā onataṃ, ettakena vā unnatan’ti; evamevaṃ kho, bhikkhave, kulaputto āyañca bhogānaṃ viditvā vayañca bhogānaṃ viditvā samaṃ jīvikaṃ kappeti nāccogāḷhaṃ nātihīnaṃ – ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti. Sacāyaṃ, bhikkhave, kulaputto appāyo samāno uḷāraṃ jīvikaṃ kappeti, tassa bhavanti vattāro ‘udumbarakhādī vāyaṃ kulaputto bhoge khādatī’ti. Sace panāyaṃ, bhikkhave, kulaputto mahāyo samāno kasiraṃ jīvikaṃ kappeti, tassa bhavanti vattāro – ‘ajeṭṭhamaraṇaṃ vāyaṃ kulaputto marissatī’ti. Yato ca khoyaṃ, bhikkhave, kulaputto āyañca bhogānaṃ viditvā vayañca bhogānaṃ viditvā samaṃ jīvikaṃ kappeti nāccogāḷhaṃ nātihīnaṃ – ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti. Ayaṃ vuccati, bhikkhave, samajīvitā.

“Katamā ca bhikkhave, saddhāsampadā? Idha, bhikkhave, kulaputto saddho hoti, saddahati tathāgatassa bodhiṃ – ‘itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavā’ti. Ayaṃ vuccati, bhikkhave, saddhāsampadā.

“Katamā ca, bhikkhave, sīlasampadā? Idha, bhikkhave, kulaputto pāṇātipātā paṭivirato hoti…pe… surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Ayaṃ vuccati, bhikkhave, sīlasampadā.

“Katamā ca, bhikkhave, cāgasampadā? Idha, bhikkhave, kulaputto vigatamalamaccherena cetasā agāraṃ ajjhāvasati…pe… yācayogo dānasaṃvibhāgarato. Ayaṃ vuccati, bhikkhave, cāgasampadā.

“Katamā ca, bhikkhave, paññāsampadā? Idha, bhikkhave, kulaputto paññavā hoti…pe… sammā dukkhakkhayagāminiyā. Ayaṃ vuccati, bhikkhave, paññāsampadā. Imā kho, bhikkhave, aṭṭha sampadā”ti.

“Uṭṭhātā kammadheyyesu, appamatto vidhānavā;

Samaṃ kappeti jīvikaṃ, sambhataṃ anurakkhati.

“Saddho sīlena sampanno, vadaññū vītamaccharo;

Niccaṃ maggaṃ visodheti, sotthānaṃ samparāyikaṃ.

“Iccete aṭṭha dhammā ca, saddhassa gharamesino;

Akkhātā saccanāmena, ubhayattha sukhāvahā.

“Diṭṭhadhammahitatthāya, samparāyasukhāya ca;

Evametaṃ gahaṭṭhānaṃ, cāgo puññaṃ pavaḍḍhatī”ti. chaṭṭhaṃ;

☸---------------------------------------------------------------------

七十六 具足 （二）

一 “诸比丘！有八种具足。是哪八种呢？

二 即：奋起具足、守护具足、善友相应、生活平衡、信具足、戒具足、舍具足、慧具足。

诸比丘！什么是奋起具足呢？

三 诸比丘！这里，有善男子，如果通过农事、商业、牧牛、箭术、为王服务，或者依靠某种技艺等职业来维持生活，他在该领域熟练而不懒惰，具备相应的思考能力，能够胜任工作、能够处理事务。

诸比丘！这称为奋起具足。

诸比丘！什么是守护具足呢？

四 诸比丘！这里，有善男子，拥有财富，这些财富是通过奋起努力获得的，是臂力积累的，是辛勤汗水换来的，是如法的、正当途径获得的。获得财富后加以守护、储藏，心想：‘愿我的这些财富不被国王夺走，不被盗贼偷走，不被火烧毁，不被水冲走，不被不可爱的继承人夺走。’

诸比丘！这称为守护具足。

诸比丘！什么是善友相应呢？

五 诸比丘！这里，有善男子，居住在某个村庄或市镇，在那里，有居士或居士子，或是年轻的有德行者，或是年长的有德行者，他们信具足、戒具足、舍具足、慧具足，（善男子）就和他们在一起集会、交谈、讨论。对于像这样信具足的人，他就学习他们的信具足；对于像这样戒具足的人，他就学习他们的戒具足；对于像这样舍具足的人，他就学习他们的舍具足；对于像这样慧具足的人，他就学习他们的慧具足。

诸比丘！这称为善友相应。

诸比丘！什么是生活平衡呢？

六 诸比丘！这里，有善男子，了知财富的收入与支出，平衡地维持生活，不过度奢侈，也不过于贫困，心想：‘愿我的收入能够覆盖支出，愿我的支出不超过收入。’诸比丘！就好比商人或商人的学徒，拿起秤就知道‘这边低了多少，那边高了多少’。同样地，诸比丘！善男子了知财富的收入与支出，平衡地维持生活，不过度奢侈，也不过于贫困，心想：‘愿我的收入能够覆盖支出，愿我的支出不超过收入。’诸比丘！如果善男子收入少却生活奢侈，就会有人说：‘这个善男子耗费财富就像吃优昙钵果一样（比喻挥霍浪费）。’诸比丘！再者，如果这个善男子收入多却生活吝啬，就会有人说：‘这个善男子会像饿死鬼一样死去。’诸比丘！然而，当这个善男子了知财富的收入与支出，平衡地维持生活，不过度奢侈，也不过于贫困，心想：‘愿我的收入能够覆盖支出，愿我的支出不超过收入。’

诸比丘！这称为生活平衡。

诸比丘！什么是信具足呢？

七 诸比丘！这里，有善男子，有信心，相信如来的菩提觉悟：‘这位世尊是[应供、正等觉、明行足、善逝、世间解、无上士、调御丈夫、]天人师、佛、世尊。’

诸比丘！这称为信具足。

诸比丘！什么是戒具足呢？

八 诸比丘！这里，有善男子，远离杀生、[远离不与取、远离欲邪行、远离妄语、]远离饮酒。

诸比丘！这称为戒具足。

诸比丘！什么是舍具足呢？

九 诸比丘！这里，有善男子，以远离吝啬污垢之心住在家中，[时常布施、亲手布施，乐于舍弃，]回应乞求，乐于分配布施。

诸比丘！这称为舍具足。

诸比丘！什么是慧具足呢？

一〇 诸比丘！这里，有善男子，成就导向圣抉择、能正确趣向（观察）生灭（而）苦尽的智慧。

诸比丘！这称为慧具足。

诸比丘！这就是八种具足。”

在工作中奋起

整顿且不放逸

平衡地维持生计

守护所得财物

具足信心与戒律

慷慨施舍远离吝啬

若能常清净道途

追求后世的吉祥

如此这八种法

有信者勤于家业

带来今生与后世的安乐

佛陀所宣说

于现世有利益

于后世有安乐

在家居士的布施与福德

将会不断增长

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 8.51-626)/2.3 Yamakavagga 双品 (AN 8.71-80)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.7 Icchāsutta 欲求 (AN 8.77)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Icchāsuttaṃ

77. Tatra kho āyasmā sāriputto bhikkhū āmantesi – “āvuso bhikkhavo”ti! “Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

[a. ni. 8.61] “Aṭṭhime, āvuso, puggalā santo saṃvijjamānā lokasmiṃ. Katame aṭṭha? Idhāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. So uṭṭhahati, ghaṭati, vāyamati lābhāya. Tassa uṭṭhahato, ghaṭato, vāyamato lābhāya lābho nuppajjati. So tena alābhena socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati. Ayaṃ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, uṭṭhahati, ghaṭati, vāyamati lābhāya, na ca lābhī, socī ca paridevī ca, cuto ca saddhammā’”.

“Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. So uṭṭhahati, ghaṭati, vāyamati lābhāya. Tassa uṭṭhahato ghaṭato vāyamato lābhāya lābho uppajjati. So tena lābhena majjati pamajjati pamādamāpajjati. Ayaṃ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, uṭṭhahati ghaṭati vāyamati lābhāya, lābhī ca, madī ca pamādī ca, cuto ca saddhammā’”.

“Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. So na uṭṭhahati, na ghaṭati, na vāyamati lābhāya. Tassa anuṭṭhahato, aghaṭato, avāyamato lābhāya lābho nuppajjati. So tena alābhena socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati. Ayaṃ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, na uṭṭhahati, na ghaṭati, na vāyamati lābhāya, na ca lābhī, socī ca paridevī ca, cuto ca saddhammā’”.

“Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. So na uṭṭhahati, na ghaṭati, na vāyamati lābhāya. Tassa anuṭṭhahato, aghaṭato, avāyamato lābhāya lābho uppajjati. So tena lābhena majjati pamajjati pamādamāpajjati. Ayaṃ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, na uṭṭhahati na ghaṭati na vāyamati lābhāya, lābhī ca, madī ca pamādī ca, cuto ca saddhammā’”.

“Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. So uṭṭhahati, ghaṭati, vāyamati lābhāya. Tassa uṭṭhahato, ghaṭato, vāyamato lābhāya, lābho nuppajjati. So tena alābhena na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. Ayaṃ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, uṭṭhahati ghaṭati vāyamati lābhāya, na ca lābhī, na ca socī na ca paridevī, accuto ca saddhammā’”.

“Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. So uṭṭhahati, ghaṭati, vāyamati lābhāya. Tassa uṭṭhahato, ghaṭato, vāyamato lābhāya, lābho uppajjati. So tena lābhena na majjati na pamajjati na pamādamāpajjati. Ayaṃ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, uṭṭhahati, ghaṭati, vāyamati lābhāya, lābhī ca, na ca madī na ca pamādī, accuto ca saddhammā’”.

“Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. So na uṭṭhahati, na ghaṭati, na vāyamati lābhāya. Tassa anuṭṭhahato, aghaṭato, avāyamato lābhāya, lābho nuppajjati. So tena alābhena na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. Ayaṃ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, na uṭṭhahati, na ghaṭati, na vāyamati lābhāya, na ca lābhī, na ca socī na ca paridevī, accuto ca saddhammā’”.

“Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. So na uṭṭhahati, na ghaṭati, na vāyamati lābhāya. Tassa anuṭṭhahato, aghaṭato, avāyamato lābhāya, lābho uppajjati. So tena lābhena na majjati na pamajjati na pamādamāpajjati. Ayaṃ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, na uṭṭhahati, na ghaṭati, na vāyamati lābhāya, lābhī ca, na ca madī na ca pamādī, accuto ca saddhammā’. Ime kho, āvuso, aṭṭha puggalā santo saṃvijjamānā lokasmin”ti. Sattamaṃ.

☸---------------------------------------------------------------------

七十七 欲求

一 这时，具寿舍利弗对诸比丘说：

“朋友们，诸比丘！”

“朋友！”

那些比丘回答具寿舍利弗。具寿舍利弗说：

二 “朋友们！世间存在这八种人。是哪八种呢？

三 朋友们！这里，有比丘独处而住，生活无忧，他生起了对利养的欲求。他为了利养而奋起、努力、精进。他为了利养奋起、努力、精进却没有得到利养，他因为没有得到利养而忧愁、疲惫、悲伤，捶胸哭泣，陷入迷乱。朋友们！这称为‘比丘渴望利养而住，为了利养而奋起、努力、精进，但没有得到，因而忧愁悲伤，偏离了正法’。

四 朋友们！又，这里，有比丘独处而住，生活无忧，他生起了对利养的欲求。他为了利养奋起、努力、精进而得到了利养，他因为得到利养而骄慢，陷入放逸。朋友们！这称为‘比丘渴望利养而住，为了利养而奋起、努力、精进，得到了利养，因而骄慢放逸，偏离了正法’。

五 朋友们！又，这里，有比丘独处而住，生活无忧，他生起了对利养的欲求。他为了利养而不奋起、不努力、不精进。他为了利养不奋起、不努力、不精进而没有得到利养，他因为没有得到利养而忧愁、疲惫、悲伤，捶胸哭泣，陷入迷乱。朋友们！这称为‘比丘渴望利养而住，为了利养而不奋起、不努力、不精进，但没有得到，因而忧愁悲伤，偏离了正法’。

六 朋友们！又，这里，有比丘独处而住，生活无忧，他生起了对利养的欲求。他为了利养而不奋起、不努力、不精进。他为了利养不奋起、不努力、不精进而得到了利养，他因为得到利养而骄慢，陷入放逸。朋友们！这称为‘比丘渴望利养而住，为了利养而不奋起、不努力、不精进，得到了利养，因而骄慢放逸，偏离了正法’。

七 朋友们！又，这里，有比丘独处而住，生活无忧，他生起了对利养的欲求。他为了利养而奋起、努力、精进。他为了利养奋起、努力、精进却没有得到利养，他因为没有得到利养而不忧愁、不疲惫、不悲伤，不捶胸哭泣，不陷入迷乱。朋友们！这称为‘比丘渴望利养而住，为了利养而奋起、努力、精进，没有得到，但不忧愁悲伤，不偏离正法’。

八 朋友们！又，这里，有比丘独处而住，生活无忧，他生起了对利养的欲求。他为了利养而奋起、努力、精进。他为了利养奋起、努力、精进而得到了利养，他不因为得到利养而骄慢，不陷入放逸。朋友们！这称为‘比丘渴望利养而住，为了利养而奋起、努力、精进，得到了利养，但不骄慢放逸，不偏离正法’。

九 朋友们！又，这里，有比丘独处而住，生活无忧，他生起了对利养的欲求。他为了利养而不奋起、不努力、不精进。他为了利养不奋起、不努力、不精进而没有得到利养，他因为没有得到利养而不忧愁、不疲惫、不悲伤，不捶胸哭泣，不陷入迷乱。朋友们！这称为‘比丘渴望利养而住，为了利养而不奋起、不努力、不精进，没有得到，但不忧愁悲伤，不偏离正法’。

一〇 朋友们！又，这里，有比丘独处而住，生活无忧，他生起了对利养的欲求。他为了利养而不奋起、不努力、不精进。他为了利养不奋起、不努力、不精进而得到了利养，他不因为得到利养而骄慢，不陷入放逸。朋友们！这称为‘比丘渴望利养而住，为了利养而不奋起、不努力、不精进，得到了利养，但不骄慢放逸，不偏离正法’。

朋友们！像这样，世间存在这八种人。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 8.51-626)/2.3 Yamakavagga 双品 (AN 8.71-80)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.8 Alaṃsutta 有能 (AN 8.78)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Alaṃsuttaṃ

78. [a. ni. 8.62] Tatra kho āyasmā sāriputto bhikkhū āmantesi…pe… chahāvuso, dhammehi samannāgato bhikkhu alaṃ attano, alaṃ paresaṃ. Katamehi chahi? Idhāvuso, bhikkhu khippanisanti ca hoti kusalesu dhammesu; sutānañca dhammānaṃ dhāraṇajātiko hoti; dhātānañca dhammānaṃ atthūpaparikkhitā hoti; atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti; kalyāṇavāco ca hoti kalyāṇavākkaraṇo, poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā; sandassako ca hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ. Imehi kho, āvuso, chahi dhammehi samannāgato bhikkhu alaṃ attano, alaṃ paresaṃ.

“Pañcahāvuso, dhammehi samannāgato bhikkhu alaṃ attano, alaṃ paresaṃ. Katamehi pañcahi? Idhāvuso, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu; sutānañca dhammānaṃ dhāraṇajātiko hoti; dhātānañca dhammānaṃ atthūpaparikkhitā hoti; atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti; kalyāṇavāco ca hoti…pe… sandassako ca hoti…pe… sabrahmacārīnaṃ. Imehi kho, āvuso, pañcahi dhammehi samannāgato bhikkhu alaṃ attano, alaṃ paresaṃ.

“Catūhāvuso, dhammehi samannāgato bhikkhu alaṃ attano, nālaṃ paresaṃ. Katamehi catūhi? Idhāvuso, bhikkhu khippanisanti ca hoti kusalesu dhammesu; sutānañca dhammānaṃ dhāraṇajātiko hoti; dhātānañca dhammānaṃ atthūpaparikkhitā hoti; atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti; no ca kalyāṇavāco hoti…pe… no ca sandassako hoti…pe… sabrahmacārīnaṃ. Imehi kho, āvuso, catūhi dhammehi samannāgato bhikkhu alaṃ attano, nālaṃ paresaṃ.

“Catūhāvuso, dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano. Katamehi catūhi? Idhāvuso, bhikkhu khippanisanti ca hoti kusalesu dhammesu; sutānañca dhammānaṃ dhāraṇajātiko hoti; no ca dhātānaṃ dhammānaṃ atthūpaparikkhitā hoti; no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti; kalyāṇavāco ca hoti…pe… sandassako ca hoti…pe… sabrahmacārīnaṃ. Imehi kho, āvuso, catūhi dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano.

“Tīhāvuso, dhammehi samannāgato bhikkhu alaṃ attano, nālaṃ paresaṃ. Katamehi tīhi? Idhāvuso, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu; sutānañca dhammānaṃ dhāraṇajātiko hoti; dhātānañca dhammānaṃ atthūpaparikkhitā hoti; atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti; no ca kalyāṇavāco hoti…pe… no ca sandassako hoti…pe… sabrahmacārīnaṃ. Imehi kho, āvuso, tīhi dhammehi samannāgato bhikkhu alaṃ attano, nālaṃ paresaṃ.

“Tīhāvuso, dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano. Katamehi tīhi? Idhāvuso, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu; sutānañca dhammānaṃ dhāraṇajātiko hoti; no ca dhātānaṃ dhammānaṃ atthūpaparikkhitā hoti; no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti; kalyāṇavāco ca hoti…pe… atthassa viññāpaniyā, sandassako ca hoti…pe… sabrahmacārīnaṃ. Imehi kho, āvuso, tīhi dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano.

“Dvīhāvuso, dhammehi samannāgato bhikkhu alaṃ attano, nālaṃ paresaṃ. Katamehi dvīhi? Idhāvuso, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu; no ca sutānaṃ dhammānaṃ dhāraṇajātiko hoti; dhātānañca dhammānaṃ atthūpaparikkhitā hoti; atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti; no ca kalyāṇavāco hoti…pe… no ca sandassako hoti…pe… sabrahmacārīnaṃ. Imehi kho, āvuso, dvīhi dhammehi samannāgato bhikkhu alaṃ attano, nālaṃ paresaṃ.

“Dvīhāvuso, dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano. Katamehi dvīhi? Idhāvuso, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu; no ca sutānaṃ dhammānaṃ dhāraṇajātiko hoti; no ca dhātānaṃ dhammānaṃ atthūpaparikkhitā hoti; no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti; kalyāṇavāco ca hoti kalyāṇavākkaraṇo, poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā; sandassako ca hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ. Imehi kho, āvuso, dvīhi dhammehi samannāgato bhikkhu alaṃ paresaṃ, nālaṃ attano”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

七十八 有能

一 这时，具寿舍利弗对诸比丘说：

［“朋友们，诸比丘！”

“朋友！”

那些比丘回答具寿舍利弗。具寿舍利弗说：］

“朋友们！成就六种法的比丘，对自己有益，对他人也有益。是哪六种呢？

二 朋友们！这里，有比丘对于善法能够快速理解领悟；能够受持所听闻的法；能够审察所受持法的义理；了知义理、了知法，实践法随法行；言语贤善、措辞得体、悦耳、清晰、流畅，具备阐释义理的言语能力；能够开示、劝导、激励、使同梵行者欢喜。

朋友们！成就这六种法的比丘，对自己有益，对他人也有益。

三 朋友们！成就五种法的比丘，对自己有益，对他人也有益。是哪五种呢？

四 朋友们！这里，有比丘对于善法不能快速理解领悟；能够受持所听闻的法；能够审察所受持法的义理；了知义理、了知法，实践法随法行；言语贤善、[措辞得体、悦耳、清晰、流畅，具备阐释义理的言语能力；]能够开示、[劝导、激励、使]同梵行者欢喜。

朋友们！成就这五种法的比丘，对自己有益，对他人也有益。

五 朋友们！成就四种法的比丘，对自己有益，对他人无益。是哪四种呢？

六 朋友们！这里，有比丘对于善法能够快速理解领悟；能够受持所听闻的法；能够审察所受持法的义理；了知义理、了知法，实践法随法行；但言语不贤善、[措辞不得体、不悦耳、不清晰、不流畅，不具备阐释义理的言语能力；]也不能开示、[劝导、激励、使]同梵行者欢喜。

朋友们！成就这四种法的比丘，对自己有益，对他人无益。

七 朋友们！成就四种法的比丘，对他人有益，对自己无益。是哪四种呢？

八 朋友们！这里，有比丘对于善法能够快速理解领悟；能够受持所听闻的法；但不能审察所受持法的义理；也不能了知义理、了知法，不能实践法随法行；言语贤善、[措辞得体、悦耳、清晰、流畅，具备阐释义理的言语能力；]能够开示、[劝导、激励、使]同梵行者欢喜。

朋友们！成就这四种法的比丘，对他人有益，对自己无益。

九 朋友们！成就三种法的比丘，对自己有益，对他人无益。是哪三种呢？

一〇 朋友们！这里，有比丘对于善法不能快速理解领悟；能够受持所听闻的法；能够审察所受持法的义理；了知义理、了知法，实践法随法行；但言语不贤善、[措辞不得体、不悦耳、不清晰、不流畅，]不[具备阐释义理的言语能力；]不能开示、[劝导、激励、使]同梵行者欢喜。

朋友们！成就这三种法的比丘，对自己有益，对他人无益。

一一 朋友们！成就三种法的比丘，对他人有益，对自己无益。是哪三种呢？

一二 朋友们！这里，有比丘对于善法不能快速理解领悟；能够受持所听闻的法；但不能审察所受持法的义理；不能了知义理、了知法，不能实践法随法行；言语贤善、[措辞得体、悦耳、清晰、流畅，具备阐释义理的言语能力；]能够开示、[劝导、激励、使]同梵行者欢喜。

朋友们！成就这三种法的比丘，对他人有益，对自己无益。

一三 朋友们！成就二种法的比丘，对自己有益，对他人无益。是哪二种呢？

一四 朋友们！这里，有比丘对于善法不能快速理解领悟；不能受持所听闻的法；能够审察所受持法的义理；了知义理、了知法，实践法随法行；言语不贤善、[措辞不得体、不悦耳、不清晰、不流畅，不具备阐释义理的言语能力；]不能开示、[劝导、激励、使]同梵行者欢喜。

朋友们！成就这二种法的比丘，对自己有益，对他人无益。

一五 朋友们！成就二种法的比丘，对他人有益，对自己无益。是哪二种呢？

一六 朋友们！这里，有比丘对于善法不能快速理解领悟；不能受持所听闻的法；不能审察所受持法的义理；不能了知义理、了知法；不能实践法随法行；但言语贤善、措辞得体、悦耳、清晰、流畅，具备阐释义理的言语能力；能够开示、劝导、激励、使同梵行者欢喜。

朋友们！成就这二种法的比丘，对他人有益，对自己无益。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 8.51-626)/2.3 Yamakavagga 双品 (AN 8.71-80)”

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【经名】 2.3.9 Parihānasutta 退失 (AN 8.79)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Parihānasuttaṃ

退失经

79. “Aṭṭhime, bhikkhave, dhammā sekhassa bhikkhuno parihānāya saṃvattanti.

“㈠ 诸比丘！有八种法，能导致有学比丘退步。

Katame aṭṭha?

是哪八种呢？即：

Kammārāmatā,

➊ 乐于事务；

bhassārāmatā,

➋ 乐于言谈；

niddārāmatā,

➌ 乐于睡眠；

saṅgaṇikārāmatā,

➍ 乐于交往；

indriyesu aguttadvāratā,

➎ 不守护根门；

bhojane amattaññutā,

➏ 饮食不知量；

saṃsaggārāmatā,

➐ 乐于交际；

papañcārāmatā –

➑ 乐于戏论。

ime kho, bhikkhave, aṭṭha dhammā sekhassa bhikkhuno parihānāya saṃvattanti.

诸比丘！这八种法，能导致有学比丘退步。

“Aṭṭhime, bhikkhave, dhammā sekhassa bhikkhuno aparihānāya saṃvattanti.

㈡ 诸比丘！有八种法，能让有学比丘不退步。

Katame aṭṭha?

是哪八种呢？即：

Na kammārāmatā,

➀ 不乐于事务；

na bhassārāmatā,

➁ 不乐于言谈；

na niddārāmatā,

➂ 不乐于睡眠；

na saṅgaṇikārāmatā,

➃ 不乐于交往；

indriyesu guttadvāratā,

➄ 守护根门；

bhojane mattaññutā,

➅ 饮食知量；

asaṃsaggārāmatā,

➆ 不乐于交际；

nippapañcārāmatā –

➇ 不乐于戏论。

ime kho, bhikkhave, aṭṭha dhammā sekhassa bhikkhuno aparihānāya saṃvattantī”ti.

诸比丘！这八种法，能让有学比丘不退步。”

Navamaṃ.

退失经 ～双品‧第九经终

～《增支部经典‧八集‧五十经篇之二‧双品‧Parihānasutta 退失经》(AN 8.79)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 8.51-626)/2.3 Yamakavagga 双品 (AN 8.71-80)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.10 Kusītārambhavatthusutta 懈怠与精进 (AN 8.80)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Kusītārambhavatthusuttaṃ

80. [di. ni. 3.334, 358] “Aṭṭhimāni, bhikkhave, kusītavatthūni. Katamāni aṭṭha? Idha, bhikkhave, bhikkhunā kammaṃ kattabbaṃ hoti. Tassa evaṃ hoti – ‘kammaṃ kho me kattabbaṃ bhavissati. Kammaṃ kho pana me karontassa kāyo kilamissati. Handāhaṃ nipajjāmī’ti. So nipajjati, na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Idaṃ, bhikkhave, paṭhamaṃ kusītavatthu.

“Puna caparaṃ, bhikkhave, bhikkhunā kammaṃ kataṃ hoti. Tassa evaṃ hoti – ‘ahaṃ kho kammaṃ akāsiṃ. Kammaṃ kho pana me karontassa kāyo kilanto. Handāhaṃ nipajjāmī’ti. So nipajjati, na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Idaṃ, bhikkhave, dutiyaṃ kusītavatthu.

“Puna caparaṃ, bhikkhave, bhikkhunā maggo gantabbo hoti. Tassa evaṃ hoti – ‘maggo me gantabbo bhavissati. Maggaṃ kho pana me gacchantassa kāyo kilamissati. Handāhaṃ nipajjāmī’ti. So nipajjati, na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Idaṃ, bhikkhave, tatiyaṃ kusītavatthu.

“Puna caparaṃ, bhikkhave, bhikkhunā maggo gato hoti. Tassa evaṃ hoti – ‘ahaṃ kho maggaṃ agamāsiṃ. Maggaṃ kho pana me gacchantassa kāyo kilanto. Handāhaṃ nipajjāmī’ti. So nipajjati, na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Idaṃ bhikkhave, catutthaṃ kusītavatthu.

“Puna caparaṃ, bhikkhave, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. Tassa evaṃ hoti – ‘ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto nālatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. Tassa me kāyo kilanto akammañño. Handāhaṃ nipajjāmī’ti. So nipajjati, na vīriyaṃ ārabhati…pe… idaṃ, bhikkhave, pañcamaṃ kusītavatthu.

“Puna caparaṃ, bhikkhave, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. Tassa evaṃ hoti – ‘ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto alatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. Tassa me kāyo garuko akammañño māsācitaṃ maññe. Handāhaṃ nipajjāmī’ti. So nipajjati, na vīriyaṃ ārabhati…pe… idaṃ, bhikkhave, chaṭṭhaṃ kusītavatthu.

“Puna caparaṃ, bhikkhave, bhikkhuno uppanno hoti appamattako ābādho. Tassa evaṃ hoti – ‘uppanno kho me ayaṃ appamattako ābādho atthi kappo nipajjituṃ. Handāhaṃ nipajjāmī’ti. So nipajjati, na vīriyaṃ ārabhati…pe… idaṃ, bhikkhave, sattamaṃ kusītavatthu.

“Puna caparaṃ, bhikkhave, bhikkhu gilānā vuṭṭhito [a. ni. 6.16 suttavaṇṇanā ṭīkā oloketabbā] hoti aciravuṭṭhito gelaññā. Tassa evaṃ hoti – ‘ahaṃ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā. Tassa me kāyo dubbalo akammañño. Handāhaṃ nipajjāmī’ti. So nipajjati, na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Idaṃ, bhikkhave, aṭṭhamaṃ kusītavatthu. Imāni kho, bhikkhave, aṭṭha kusītavatthūni.

[dī. ni. 3.335, 358] “Aṭṭhimāni, bhikkhave, ārambhavatthūni. Katamāni aṭṭha? Idha, bhikkhave, bhikkhunā kammaṃ kattabbaṃ hoti. Tassa evaṃ hoti – ‘kammaṃ kho me kattabbaṃ bhavissati. Kammaṃ kho mayā karontena na sukaraṃ buddhānaṃ sāsanaṃ manasi kātuṃ. Handāhaṃ paṭikacceva vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti. So vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Idaṃ, bhikkhave, paṭhamaṃ ārambhavatthu.

“Puna caparaṃ, bhikkhave, bhikkhunā kammaṃ kataṃ hoti. Tassa evaṃ hoti – ‘ahaṃ kho kammaṃ akāsiṃ. Kammaṃ kho panāhaṃ karonto nāsakkhiṃ buddhānaṃ sāsanaṃ manasi kātuṃ. Handāhaṃ vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti. So vīriyaṃ ārabhati. Idaṃ, bhikkhave, dutiyaṃ ārambhavatthu.

“Puna caparaṃ, bhikkhave, bhikkhunā maggo gantabbo hoti. Tassa evaṃ hoti – maggo kho me gantabbo bhavissati. Maggaṃ kho pana me gacchantena na sukaraṃ buddhānaṃ sāsanaṃ manasi kātuṃ. Handāhaṃ vīriyaṃ…pe… idaṃ, bhikkhave, tatiyaṃ ārambhavatthu.

“Puna caparaṃ, bhikkhave, bhikkhunā maggo gato hoti. Tassa evaṃ hoti – ahaṃ kho maggaṃ agamāsiṃ. Maggaṃ kho panāhaṃ gacchanto nāsakkhiṃ buddhānaṃ sāsanaṃ manasi kātuṃ. Handāhaṃ vīriyaṃ ārabhāmi…pe… idaṃ, bhikkhave, catutthaṃ ārambhavatthu.

“Puna caparaṃ, bhikkhave, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. Tassa evaṃ hoti – ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto nālatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. Tassa me kāyo lahuko kammañño. Handāhaṃ vīriyaṃ ārabhāmi…pe… idaṃ, bhikkhave, pañcamaṃ ārambhavatthu.

“Puna caparaṃ, bhikkhave, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. Tassa evaṃ hoti – ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto alatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. Tassa me kāyo balavā kammañño. Handāhaṃ vīriyaṃ ārabhāmi…pe… idaṃ, bhikkhave, chaṭṭhaṃ ārambhavatthu.

“Puna caparaṃ, bhikkhave, bhikkhuno uppanno hoti appamattako ābādho. Tassa evaṃ hoti – uppanno kho me ayaṃ appamattako ābādho. Ṭhānaṃ kho panetaṃ vijjati yaṃ me ābādho pavaḍḍheyya. Handāhaṃ paṭikacceva vīriyaṃ ārabhāmi…pe… idaṃ, bhikkhave, sattamaṃ ārambhavatthu.

“Puna caparaṃ, bhikkhave, bhikkhu gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā. Tassa evaṃ hoti – ‘ahaṃ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā. Ṭhānaṃ kho panetaṃ vijjati yaṃ me ābādho paccudāvatteyya. Handāhaṃ paṭikacceva vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti. So vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Idaṃ, bhikkhave, aṭṭhamaṃ ārambhavatthu. Imāni kho, bhikkhave, aṭṭha ārambhavatthūnī”ti. Dasamaṃ.

Yamakavaggo tatiyo.

Tassuddānaṃ –

Dve saddhā dve maraṇassatī, dve sampadā athāpare;

Icchā alaṃ parihānaṃ, kusītārambhavatthūnīti.

☸---------------------------------------------------------------------

八十 懈怠与精进

一 “诸比丘！有八种懈怠的理由。是哪八种呢？

二 诸比丘！这里，有比丘有工作要做；他这样想：‘我将有工作要做。做工作会让我的身体疲劳。我最好躺下休息。’于是他躺下休息，对于未得的（境界）不去获得，对于未达到的（目标）不去达到，对于未证悟的（法）不去证悟，不发起精进。

诸比丘！这是第一个懈怠的理由。

三 诸比丘！再者，有比丘已经做完了工作；他这样想：‘我已经做完了工作。做工作使我的身体疲劳了。我最好躺下休息。’于是他躺下休息，对于未得的（境界）不去获得，对于未达到的（目标）不去达到，对于未证悟的（法）不去证悟，不发起精进。诸比丘！这是第二个懈怠的理由。

四 诸比丘！再者，有比丘将要出行上路；他这样想：‘我将要出行上路。走路会让我的身体疲劳。我最好躺下休息。’于是他躺下休息，对于未得的（境界）不去获得，对于未达到的（目标）不去达到，对于未证悟的（法）不去证悟，不发起精进。

诸比丘！这是第三个懈怠的理由。

五 诸比丘！再者，有比丘已经走完了路；他这样想：‘我已经走完了路。走路使我的身体疲劳了。我最好躺下休息。’于是他躺下休息，对于未得的（境界）不去获得，对于未达到的（目标）不去达到，对于未证悟的（法）不去证悟，不发起精进。诸比丘！这是第四个懈怠的理由。

六 诸比丘！再者，有比丘到村庄或市镇乞食，没有获得足够的食物，无论是粗劣的还是精美的；他这样想：‘我到村庄或市镇乞食，没有获得足够的食物，无论是粗劣的还是精美的。我的身体疲劳，不适于工作。我最好躺下休息。’于是他躺下休息[，对于未得的（境界）不去获得，对于未达到的（目标）不去达到，对于未证悟的（法）不去证悟，不发起精进]。诸比丘！这是第五个懈怠的理由。

七 诸比丘！再者，有比丘到村庄或市镇乞食，获得了足够的食物，无论是粗劣的还是精美的；他这样想：‘我到村庄或市镇乞食，获得了足够的食物，无论是粗劣的还是精美的。我的身体沉重，不适于工作，感觉像塞满了豆泥一样。我最好躺下休息。’于是他躺下休息[，对于未得的（境界）不去获得，对于未达到的（目标）不去达到，对于未证悟的（法）不去证悟，不发起精进]。诸比丘！这是第六个懈怠的理由。

八 诸比丘！再者，有比丘生了一点小病；他这样想：‘我生了一点小病。现在适合躺下休息。我最好躺下休息。’于是他躺下休息[，对于未得的（境界）不去获得，对于未达到的（目标）不去达到，对于未证悟的（法）不去证悟，不发起精进]。诸比丘！这是第七个懈怠的理由。

九 诸比丘！再者，有比丘病刚好，从病中恢复不久；他这样想：‘我病刚好，从病中恢复不久。我的身体虚弱，不适于工作。我最好躺下休息。’于是他躺下休息，对于未得的（境界）不去获得，对于未达到的（目标）不去达到，对于未证悟的（法）不去证悟，不发起精进。诸比丘！这是第八个懈怠的理由。

诸比丘！这就是八种懈怠的理由。

一〇 诸比丘！有八种精进的理由。是哪八种呢？

一一 诸比丘！这里，有比丘有工作要做；他这样想：‘我将有工作要做。当我做工作时，将不容易忆念佛陀的教导。我最好预先发起精进，以获得未得的，达到未达到的，证悟未证悟的。’于是他发起精进，以获得未得的，达到未达到的，证悟未证悟的。诸比丘！这是第一个精进的理由。

一二 诸比丘！再者，有比丘已经做完了工作；他这样想：‘我已经做完了工作。当我做工作时，没能忆念佛陀的教导。我最好发起精进，以获得未得的，达到未达到的，证悟未证悟的。’于是他发起精进[，以获得未得的，达到未达到的，证悟未证悟的]。诸比丘！这是第二个精进的理由。

一三 诸比丘！再者，有比丘将要出行上路；他这样想：‘我将要出行上路。当我走路时，将不容易忆念佛陀的教导。我[最好预先发起精进，以获得未得的，达到未达到的，证悟未证悟的。’于是他发起精进，以获得未得的，达到未达到的，证悟未证悟的]。诸比丘！这是第三个精进的理由。

一四 诸比丘！再者，有比丘已经走完了路；他这样想：‘我已经走完了路。当我走路时，没能忆念佛陀的教导。我最好发起精进，以获得未得的，达到未达到的，证悟未证悟的。’[于是他发起精进，以获得未得的，达到未达到的，证悟未证悟的]。诸比丘！这是第四个精进的理由。

一五 诸比丘！再者，有比丘到村庄或市镇乞食，没有获得足够的食物，无论是粗劣的还是精美的；他这样想：‘我到村庄或市镇乞食，没有获得足够的食物，无论是粗劣的还是精美的。我的身体轻快，适于工作。我最好发起精进，以获得未得的，达到未达到的，证悟未证悟的。’[于是他发起精进，以获得未得的，达到未达到的，证悟未证悟的]。诸比丘！这是第五个精进的理由。

一六 诸比丘！再者，有比丘到村庄或市镇乞食，获得了足够的食物，无论是粗劣的还是精美的；他这样想：‘我到村庄或市镇乞食，获得了足够的食物，无论是粗劣的还是精美的。我的身体强壮，适于工作。我最好发起精进，以获得未得的，达到未达到的，证悟未证悟的。’[于是他发起精进，以获得未得的，达到未达到的，证悟未证悟的]。诸比丘！这是第六个精进的理由。

一七 诸比丘！再者，有比丘生了一点小病；他这样想：‘我生了一点小病。我的病有可能加重。我[最好预先发起精进，以获得未得的，达到未达到的，证悟未证悟的。’于是他发起精进，以获得未得的，达到未达到的，证悟未证悟的]。诸比丘！这是第七个精进的理由。

一八 诸比丘！再者，有比丘病刚好，从病中恢复不久；他这样想：‘我病刚好，从病中恢复不久。我的病有可能复发。我最好预先发起精进，以获得未得的，达到未达到的，证悟未证悟的。’于是他发起精进，以获得未得的，达到未达到的，证悟未证悟的。诸比丘！这是第八个精进的理由。

诸比丘！这就是八种精进的理由。”

第八 双品[终]

摄颂：

（一～二）二信、（三～四）二念死、（五～六）二具足、（七）欲求、（八）有能、

（九）退失、（一〇）懈怠与精进的理由。

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 8.51-626)/2.4 Sativagga 念品 (AN 8.81-90)”

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【经名】 2.4.1 Satisampajaññasutta 正念正知 (AN 8.81)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(9) 4. Sativaggo

1. Satisampajaññasuttaṃ

☆ 念 sati = 存在，深切注意。

☆ ➊ 无正念正知 ✄ ➋ 无惭愧 ✄ ➌ 无根防护 ✄ ➍ 无戒 ✄ ➎ 无正定 ✄ Ⓩ 无如实智见 ✄ ➐ 无厌离离贪 ✄ ❽ 无解脱智见！ ～☹

81. “Satisampajaññe, bhikkhave, asati satisampajaññavipannassa hatūpanisaṃ hoti hirottappaṃ.

“诸比丘！➊ 如果没有正念正知，对于缺乏正念正知的人，惭愧心就没有了依凭。

Hirottappe asati hirottappavipannassa hatūpaniso hoti indriyasaṃvaro.

➋ 如果没有惭愧心，对于缺乏惭愧心的人，诸根防护就没有了依凭。

Indriyasaṃvare asati indriyasaṃvaravipannassa hatūpanisaṃ hoti sīlaṃ.

➌ 如果没有诸根防护，对于缺乏诸根防护的人，戒行就没有了依凭。

Sīle asati sīlavipannassa hatūpaniso hoti sammāsamādhi.

➍ 如果没有戒行，对于缺乏戒行的人，正定就没有了依凭。

Sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ.

➎ 如果没有正定，对于缺乏正定的人，如实知见就没有了依凭。

Yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo.

➏ 如果没有如实知见，对于缺乏如实知见的人，厌离、离贪就没有了依凭。

Nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ.

➐ 如果没有厌离、离贪，对于缺乏厌离、离贪的人，害❽ 解脱知见就没有了依凭。

Seyyathāpi, bhikkhave, rukkho sākhāpalāsavipanno.

诸比丘！譬如树木如果枝叶损坏了，

Tassa papaṭikāpi na pāripūriṃ gacchati, tacopi… pheggupi… sāropi na pāripūriṃ gacchati.

那么它的嫩芽就不能圆满成长，树皮、木质、树心也不能圆满成长。

“Evamevaṃ kho, bhikkhave, satisampajaññe asati satisampajaññavipannassa hatūpanisaṃ hoti hirottappaṃ; hirottappe asati hirottappavipannassa hatūpaniso hoti…pe… vimuttiñāṇadassanaṃ.”

诸比丘！同样的，如果没有正念正知，对于缺乏正念正知的人，惭愧心就没有了依凭；

如果没有惭愧心，对于缺乏惭愧心的人，诸根防护就没有了依凭；

如果没有诸根防护，对于缺乏诸根防护的人，戒行就没有了依凭；

如果没有戒行，对于缺乏戒行的人，正定就没有了依凭；

如果没有正定，对于缺乏正定的人，如实知见就没有了依凭；

如果没有如实知见，对于缺乏如实知见的人，厌离、离贪就没有了依凭；

如果没有厌离、离贪，对于缺乏厌离、离贪的人，解脱知见就没有了依凭。”

☆ ⓵ 正念正知 ➾ ⓶ 惭愧 ➾ ⓷ 根防护 ➾ ⓸ 有戒 ➾ ⓹ 正定 ➾ ⓺ 如实知见 ➾ ⓻ 厌离离贪 ➾ ⓼ 解脱知见。 ～☺

“Satisampajaññe, bhikkhave, sati satisampajaññasampannassa upanisasampannaṃ hoti hirottappaṃ.

“诸比丘！⓵ 如果有正念正知，对于具足正念正知的人，就具足了惭愧心的依凭。

Hirottappe sati hirottappasampannassa upanisasampanno hoti indriyasaṃvaro.

⓶ 如果有惭愧心，对于具足惭愧心的人，就具足了诸根防护的依凭。

Indriyasaṃvare sati indriyasaṃvarasampannassa upanisasampannaṃ hoti sīlaṃ.

⓷ 如果有诸根防护，对于具足诸根防护的人，就具足了戒行的依凭。

Sīle sati sīlasampannassa upanisasampanno hoti sammāsamādhi.

⓸ 如果有戒行，对于具足戒行的人，就具足了正定的依凭。

Sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ.

⓹ 如果有正定，对于具足正定的人，就具足了如实知见的依凭。

Yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo.

⓺ 如果有如实知见，对于具足如实知见的人，就具足了厌离、离贪的依凭。

Nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanaṃ.

⓻ 如果有厌离、离贪，对于具足厌离、离贪的人，就具足了⓼ 解脱知见的依凭。

Seyyathāpi, bhikkhave, rukkho sākhāpalāsasampanno.

诸比丘！譬如树木如果枝叶具足，

Tassa papaṭikāpi pāripūriṃ gacchati, tacopi… pheggupi… sāropi pāripūriṃ gacchati.

那么它的嫩芽就能圆满成长，树皮、木质、树心也能圆满成长。

Evamevaṃ kho, bhikkhave, satisampajaññe sati satisampajaññasampannassa upanisasampannaṃ hoti hirottappaṃ; hirottappe sati hirottappasampannassa upanisasampanno hoti…pe… vimuttiñāṇadassanan”ti. Paṭhamaṃ.

诸比丘！同样的，如果有正念正知，对于具足正念正知的人，就具足了惭愧心的依凭；

如果有惭愧心，对于具足惭愧心的人，就具足了诸根防护的依凭；

如果有诸根防护，对于具足诸根防护的人，就具足了戒行的依凭；

如果有戒行，对于具足戒行的人，就具足了正定的依凭；

如果有正定，对于具足正定的人，就具足了如实知见的依凭；

如果有如实知见，对于具足如实知见的人，就具足了厌离、离贪的依凭；

如果有厌离、离贪，对于具足厌离、离贪的人，就具足了解脱知见的依凭。”

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 8.51-626)/2.4 Sativagga 念品 (AN 8.81-90)”

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【经名】 2.4.2 Puṇṇiyasutta 具寿弗尼耶 (AN 8.82)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Puṇṇiyasuttaṃ

82. Atha kho āyasmā puṇṇiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā puṇṇiyo bhagavantaṃ etadavoca – “ko nu kho, bhante, hetu ko paccayo yena appekadā tathāgataṃ dhammadesanā paṭibhāti, appekadā na paṭibhātī”ti? “Saddho ca, puṇṇiya, bhikkhu hoti, no cupasaṅkamitā; neva tathāgataṃ dhammadesanā paṭibhāti. Yato ca kho, puṇṇiya, bhikkhu saddho ca hoti, upasaṅkamitā ca; evaṃ tathāgataṃ dhammadesanā paṭibhāti. Saddho ca, puṇṇiya, bhikkhu hoti, upasaṅkamitā ca, no ca payirupāsitā…pe… payirupāsitā ca, no ca paripucchitā… paripucchitā ca, no ca ohitasoto dhammaṃ suṇāti… ohitasoto ca dhammaṃ suṇāti, no ca sutvā dhammaṃ dhāreti… sutvā ca dhammaṃ dhāreti, no ca dhātānaṃ dhammānaṃ atthaṃ upaparikkhati… dhātānañca dhammānaṃ atthaṃ upaparikkhati, no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti. Neva tāva tathāgataṃ dhammadesanā paṭibhāti.

“Yato ca kho, puṇṇiya, bhikkhu saddho ca hoti, upasaṅkamitā ca, payirupāsitā ca, paripucchitā ca, ohitasoto ca dhammaṃ suṇāti, sutvā ca dhammaṃ dhāreti, dhātānañca dhammānaṃ atthaṃ upaparikkhati, atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti; evaṃ tathāgataṃ dhammadesanā paṭibhāti. Imehi kho, puṇṇiya, aṭṭhahi dhammehi samannāgatā [samannāgato (sī. pī.), samannāgataṃ (syā. ka.)] ekantapaṭibhānā [ekantapaṭibhānaṃ (sabbattha) a. ni. 10.83 pana passitabbaṃ] tathāgataṃ dhammadesanā hotī”ti. Dutiyaṃ.

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八十二 具寿弗尼耶

一 那时，具寿弗尼耶来到世尊那里，到了之后，［礼敬世尊，坐在一旁。］坐在一旁的具寿弗尼耶对世尊说：

“大德！是什么原因、什么缘由，使得如来有时候想说法，有时候不想说法呢？”

二 “弗尼耶！比丘有信心，但如果不来请法，那么如来就不想说法。弗尼耶！当比丘有信心，并且来请法的时候，如来就想说法。

弗尼耶！比丘有信心，如果来了但不恭敬承事，那么［如来就不想说法。弗尼耶！当比丘有信心，来了并且恭敬承事的时候，如来就想说法。

弗尼耶！比丘有信心，如果［来了、］承事了但不提问请教，那么［如来就不想说法。弗尼耶！当比丘有信心，来了、承事了并且提问请教的时候，如来就想说法。

弗尼耶！比丘有信心，如果［来了、承事了、］提问了但不专心听法，那么［如来就不想说法。弗尼耶！当比丘有信心，来了、承事了、提问了并且专心听法的时候，如来就想说法。

弗尼耶！比丘有信心，如果［来了、承事了、提问了、］专心听法了、听闻了但不忆持法义 (受持其法)，那么［如来就不想说法。弗尼耶！当比丘有信心，来了、承事了、提问了、专心听法了、听闻了并且忆持法义的时候，如来就想说法。

弗尼耶！比丘有信心，如果［来了、承事了、提问了、专心听法了、］听闻了并且忆持了法义，但不审察所忆持法义的含义 (观察所持之法义)，那么［如来就不想说法。弗尼耶！当比丘有信心，来了、承事了、提问了、专心听法了、听闻了并且忆持了法义，并且审察所忆持法义的含义的时候，如来就想说法。

弗尼耶！比丘有信心，如果［来了、承事了、提问了、专心听法了、听闻了并且忆持了法义、］审察了所忆持法义的含义，但没有理解义理、理解法理，进而不如法修行 (非知义知法而法随法行)，那么如来就不想说法。弗尼耶！当比丘有信心，来了、承事了、提问了、专心听法了、听闻了并且忆持了法义，审察了所忆持法义的含义，理解了义理、理解了法理，并且如法修行 (知义知法而法随法行) 的时候，如来就想说法。

弗尼耶！当具足这［八］种法的时候，如来就一定会想说法。”

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 8.51-626)/2.4 Sativagga 念品 (AN 8.81-90)”

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【经名】 2.4.3 Mūlakasutta 欲根 (AN 8.83)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Mūlakasuttaṃ

83. [a. ni. 10.58 passitabbaṃ] “Sace, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – ‘kiṃmūlakā, āvuso, sabbe dhammā, kiṃsambhavā sabbe dhammā, kiṃsamudayā sabbe dhammā, kiṃsamosaraṇā sabbe dhammā, kiṃpamukhā sabbe dhammā, kiṃadhipateyyā sabbe dhammā, kiṃuttarā sabbe dhammā, kiṃsārā sabbe dhammā’ti, evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ kinti byākareyyāthā”ti? “Bhagavaṃmūlakā no, bhante, dhammā, bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.

“Tena hi, bhikkhave, desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca – “sace, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – ‘kiṃmūlakā, āvuso, sabbe dhammā, kiṃsambhavā sabbe dhammā, kiṃsamudayā sabbe dhammā, kiṃsamosaraṇā sabbe dhammā, kiṃpamukhā sabbe dhammā, kiṃadhipateyyā sabbe dhammā, kiṃuttarā sabbe dhammā, kiṃsārā sabbe dhammā’ti, evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha – ‘chandamūlakā, āvuso, sabbe dhammā, manasikārasambhavā sabbe dhammā, phassasamudayā sabbe dhammā, vedanāsamosaraṇā sabbe dhammā, samādhippamukhā sabbe dhammā, satādhipateyyā sabbe dhammā, paññuttarā sabbe dhammā, vimuttisārā sabbe dhammā’ti, evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyāthā”ti. Tatiyaṃ.

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八十三 欲根

一 “诸比丘！如果有其他教派的修行人这样问：‘朋友！一切诸法以什么为根本呢？一切诸法从哪里生起呢？一切诸法从哪里集起呢？一切诸法归向何处呢？一切诸法以什么为首要呢？一切诸法以什么为主导呢？一切诸法以什么为最上呢？一切诸法以什么为核心呢？’诸比丘！如果被这样问，你们应该如何回答那些其他教派的修行人呢？”

二 “大德！对于我们来说，法是以世尊为根本、以世尊为引导（眼）、以世尊为依止的。大德世尊，请为我们开示刚才所说问题的含义吧，我们比丘们听闻世尊的教导后，自会忆持奉行。”

“诸比丘！既然如此，你们仔细听！好好地放在心上思考，我这就为你们说。”

“是的，大德！”

那些比丘回答世尊。世尊说道：

三 “诸比丘！如果有其他教派的修行人这样问：‘朋友！一切诸法以什么为根本呢？一切诸法从哪里生起呢？一切诸法从哪里集起呢？一切诸法归向何处呢？一切诸法以什么为首要呢？一切诸法以什么为主导呢？一切诸法以什么为最上呢？一切诸法以什么为核心呢？’诸比丘！如果被这样问，你们应该这样回答那些其他教派的修行人：‘朋友！一切诸法以欲（Chanda，意愿/欲求）为根本，一切诸法从作意（Manasikāra）生起，一切诸法从触（Phassa）集起，一切诸法以受（Vedanā）为归结，一切诸法以定（Samādhi）为首要，一切诸法以念（Sati）为主导，一切诸法以慧（Paññā）为最上，一切诸法以解脱（Vimutti）为核心。’诸比丘！如果被这样问，你们应该这样回答那些其他教派的修行人。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 8.51-626)/2.4 Sativagga 念品 (AN 8.81-90)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.4 Corasutta 八法大贼 (AN 8.84)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Corasuttaṃ

84. “Aṭṭhahi, bhikkhave, aṅgehi samannāgato mahācoro khippaṃ pariyāpajjati, na ciraṭṭhitiko hoti. Katamehi aṭṭhahi? Appaharantassa paharati, anavasesaṃ ādiyati, itthiṃ hanati, kumāriṃ dūseti, pabbajitaṃ vilumpati, rājakosaṃ vilumpati, accāsanne kammaṃ karoti, na ca nidhānakusalo hoti. Imehi kho, bhikkhave, aṭṭhahaṅgehi samannāgato mahācoro khippaṃ pariyāpajjati, na ciraṭṭhitiko hoti.

“Aṭṭhahi, bhikkhave, aṅgehi samannāgato mahācoro na khippaṃ pariyāpajjati, ciraṭṭhitiko hoti. Katamehi aṭṭhahi? Na appaharantassa paharati, na anavasesaṃ ādiyati, na itthiṃ hanati, na kumāriṃ dūseti, na pabbajitaṃ vilumpati, na rājakosaṃ vilumpati, na accāsanne kammaṃ karoti, nidhānakusalo ca hoti. Imehi kho, bhikkhave, aṭṭhahaṅgehi samannāgato mahācoro na khippaṃ pariyāpajjati, ciraṭṭhitiko hotī”ti. Catutthaṃ.

☸---------------------------------------------------------------------

八十四 八法大贼

一 “诸比丘！具足八种行为的大盗贼，很快就会败亡，无法长久存活。是哪八种呢？

二 就是：攻击没有攻击自己的人、抢夺财物不留余地、杀害妇女、玷污少女、抢劫出家人、盗窃国库、在离［人家］很近的地方作案、不善于隐藏赃物。

诸比丘！具足这八种行为的大盗贼，很快就会败亡，无法长久存活。

三 诸比丘！具足另外八种行为的大盗贼，不会很快败亡，能够长久存活。是哪八种呢？

四 就是：不攻击没有攻击自己的人、不抢夺财物不留余地、不杀害妇女、不玷污少女、不抢劫出家人、不盗窃国库、不在离［人家］很近的地方作案、善于隐藏赃物。

诸比丘！具足这八种行为的大盗贼，不会很快败亡，能够长久存活。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 8.51-626)/2.4 Sativagga 念品 (AN 8.81-90)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.5 Samaṇasutta 沙门 (AN 8.85)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Samaṇasuttaṃ

85. “‘Samaṇo’ti, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa. ‘Brāhmaṇo’ti, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa. ‘Vedagū’ti, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa. ‘Bhisakko’ti, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa. ‘Nimmalo’ti, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa. ‘Vimalo’ti, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa. ‘Ñāṇī’ti, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa. ‘Vimutto’ti, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassā”ti.

“Yaṃ samaṇena pattabbaṃ, brāhmaṇena vusīmatā;

Yaṃ vedagunā pattabbaṃ, bhisakkena anuttaraṃ.

“Yaṃ nimmalena pattabbaṃ, vimalena sucīmatā;

Yaṃ ñāṇinā ca pattabbaṃ, vimuttena anuttaraṃ.

“Sohaṃ vijitasaṅgāmo, mutto mocemi bandhanā;

Nāgomhi paramadanto, asekho parinibbuto”ti. pañcamaṃ;

☸---------------------------------------------------------------------

八十五 沙门

一 “诸比丘！所谓的‘沙门’（Samaṇa，修行者），正是这位如来、应供、正等觉者的称号。诸比丘！所谓的‘婆罗门’（Brāhmaṇa，清净行者），正是这位如来、应供、正等觉者的称号。诸比丘！所谓的‘明达者’（Vedagū），正是这位如来、应供、正等觉者的称号。诸比丘！所谓的‘医师’（Bhisakka），正是这位如来、应供、正等觉者的称号。诸比丘！所谓的‘离垢者’（Nimmala），正是这位如来、应供、正等觉者的称号。诸比丘！所谓的‘无垢者’（Vimala），正是这位如来、应供、正等觉者的称号。诸比丘！所谓的‘具智者’（Ñāṇī），正是这位如来、应供、正等觉者的称号。诸比丘！所谓的‘解脱者’（Vimutta），正是这位如来、应供、正等觉者的称号。”

沙门、梵行已住婆罗门所应达到的，

明达者、无上医师所应达到的，

离垢者、无垢清净者所应达到的，

具智者、无上解脱者所应达到的，

我已战胜烦恼战，已得解脱，并使众生从束缚中解脱；

我是龙象，已达最高调伏，

已是无学，证入最终涅槃。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 8.51-626)/2.4 Sativagga 念品 (AN 8.81-90)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.6 Yasasutta 伊奢婆罗门村 (AN 8.86)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Yasasuttaṃ

86. Ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena icchānaṅgalaṃ nāma kosalānaṃ brāhmaṇagāmo tadavasari. Tatra sudaṃ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Assosuṃ kho icchānaṅgalakā brāhmaṇagahapatikā – “samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito icchānaṅgalaṃ anuppatto icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho…pe… sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’”ti.

Atha kho icchānaṅgalakā brāhmaṇagahapatikā tassā rattiyā accayena pahutaṃ khādanīyaṃ bhojanīyaṃ ādāya yena icchānaṅgalavanasaṇḍo tenupasaṅkamiṃsu; upasaṅkamitvā bahidvārakoṭṭhake aṭṭhaṃsu uccāsaddā mahāsaddā. Tena kho pana samayena āyasmā nāgito bhagavato upaṭṭhāko hoti. Atha kho bhagavā āyasmantaṃ nāgitaṃ āmantesi – “ke pana te, nāgita, uccāsaddā mahāsaddā kevaṭṭā maññe macchavilope”ti? “Ete, bhante, icchānaṅgalakā brāhmaṇagahapatikā pahutaṃ khādanīyaṃ bhojanīyaṃ ādāya bahidvārakoṭṭhake ṭhitā bhagavantaṃyeva uddissa bhikkhusaṅghañcā”ti. “Māhaṃ, nāgita, yasena samāgamaṃ, mā ca mayā yaso. Yo kho, nāgita, nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī. Yassāhaṃ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī [nikāmalābhī assaṃ (bahūsu) a. ni. 5.30 passitabbaṃ. tattha hi ayaṃ pāṭhabhedā natthi] akicchalābhī akasiralābhī, so taṃ mīḷhasukhaṃ middhasukhaṃ lābhasakkārasilokasukhaṃ sādiyeyyā”ti.

“Adhivāsetu dāni, bhante, bhagavā. Adhivāsetu sugato. Adhivāsanakālo dāni, bhante, bhagavato. Yena yeneva dāni, bhante, bhagavā gamissati tanninnāva bhavissanti brāhmaṇagahapatikā negamā ceva jānapadā ca. Seyyathāpi, bhante, thullaphusitake deve vassante yathāninnaṃ udakāni pavattanti; evamevaṃ kho, bhante, yena yeneva dāni bhagavā gamissati tanninnāva bhavissanti brāhmaṇagahapatikā negamā ceva jānapadā ca. Taṃ kissa hetu? Tathā hi, bhante, bhagavato sīlapaññāṇan”ti.

“Māhaṃ, nāgita, yasena samāgamaṃ, mā ca mayā yaso. Yo kho, nāgita, nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī. Yassāhaṃ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī, so taṃ mīḷhasukhaṃ middhasukhaṃ lābhasakkārasilokasukhaṃ sādiyeyya.

“Devatāpi kho, nāgita, ekaccā nayimassa [ekaccā imassa (?)] nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhiniyo assu [idaṃ padaṃ katthaci natthi] akicchalābhiniyo [nikāmalābhiniyo akicchalābhiniyo (?)] akasiralābhiniyo, yassāhaṃ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī. Tumhākampi [tāsampi (?)] kho, nāgita, saṅgamma samāgamma saṅgaṇikavihāraṃ anuyuttānaṃ viharataṃ [anuyutte viharante disvā (?)] evaṃ hoti – ‘na hi nūname [na hanūname (sī. syā. pī.)] āyasmanto imassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhino assu [idaṃ padaṃ katthaci natthi] akicchalābhino akasiralābhino. Yassāhaṃ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī. Tathā hi pana me āyasmanto saṅgamma samāgamma saṅgaṇikavihāraṃ anuyuttā viharanti’”.

“Idhāhaṃ, nāgita, bhikkhū passāmi aññamaññaṃ aṅgulipatodakena [aṅgulipatodakehi (sī. pī. ka.)] sañjagghante saṅkīḷante. Tassa mayhaṃ, nāgita, evaṃ hoti – ‘na hi nūname āyasmanto imassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhino assu akicchalābhino akasiralābhino. Yassāhaṃ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī. Tathā hi pana me āyasmanto aññamaññaṃ aṅgulipatodakena sañjagghanti saṅkīḷanti’”.

“Idha panāhaṃ [idhāhaṃ (sī. pī. ka.)], nāgita, bhikkhū passāmi yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutte viharante. Tassa mayhaṃ, nāgita, evaṃ hoti – ‘na hi nūname āyasmanto imassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhino assu akicchalābhino akasiralābhino. Yassāhaṃ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī. Tathā hi pana me āyasmanto yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyuttā viharanti’”.

“Idhāhaṃ [idha panāhaṃ (?)], nāgita, bhikkhuṃ passāmi gāmantavihāriṃ samāhitaṃ nisinnaṃ. Tassa mayhaṃ, nāgita, evaṃ hoti – ‘idāni imaṃ [idānimaṃ (katthaci) a. ni. 6.42] āyasmantaṃ ārāmiko vā upaṭṭhahissati [paccessati (sī. pī.), upaṭṭhahati (ka.)] samaṇuddeso vā. Taṃ tamhā [so tamhā (ka. sī.), so taṃ tamhā (?)] samādhimhā cāvessatī’ti. Tenāhaṃ, nāgita, tassa bhikkhuno na attamano homi gāmantavihārena.

“Idha panāhaṃ, nāgita, bhikkhuṃ passāmi āraññikaṃ araññe pacalāyamānaṃ nisinnaṃ. Tassa mayhaṃ, nāgita, evaṃ hoti – ‘idāni ayamāyasmā imaṃ niddākilamathaṃ paṭivinodetvā araññasaññaṃyeva manasi karissati ekattan’ti. Tenāhaṃ, nāgita, tassa bhikkhuno attamano homi araññavihārena.

“Idha panāhaṃ, nāgita, bhikkhuṃ passāmi āraññikaṃ araññe asamāhitaṃ nisinnaṃ. Tassa mayhaṃ, nāgita, evaṃ hoti – ‘idāni ayamāyasmā asamāhitaṃ vā cittaṃ samādahissati [samādahessati (katthaci)], samāhitaṃ vā cittaṃ anurakkhissatī’ti. Tenāhaṃ, nāgita, tassa bhikkhuno attamano homi araññavihārena.

“Idha panāhaṃ, nāgita, bhikkhuṃ passāmi āraññikaṃ araññe samāhitaṃ nisinnaṃ. Tassa mayhaṃ, nāgita, evaṃ hoti – ‘idāni ayamāyasmā avimuttaṃ vā cittaṃ vimuccissati, vimuttaṃ vā cittaṃ anurakkhissatī’ti. Tenāhaṃ, nāgita, tassa bhikkhuno attamano homi araññavihārena.

“Idha panāhaṃ, nāgita, bhikkhuṃ passāmi gāmantavihāriṃ lābhiṃ cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. So taṃ lābhasakkārasilokaṃ nikāmayamāno riñcati paṭisallānaṃ, riñcati araññavanapatthāni pantāni senāsanāni; gāmanigamarājadhāniṃ osaritvā vāsaṃ kappeti. Tenāhaṃ, nāgita, tassa bhikkhuno na attamano homi gāmantavihārena.

“Idha panāhaṃ, nāgita, bhikkhuṃ passāmi āraññikaṃ lābhiṃ cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. So taṃ lābhasakkārasilokaṃ paṭipaṇāmetvā na riñcati paṭisallānaṃ, na riñcati araññavanapatthāni pantāni senāsanāni. Tenāhaṃ, nāgita, tassa bhikkhuno attamano homi araññavihārena. [[ ] etthantare pāṭho a. ni. 6.42 chakkanipāteyeva dissati, na ettha aṭṭhakanipāte]

“Yasmāhaṃ [yasmiṃhaṃ (katthaci)], nāgita, samaye addhānamaggappaṭipanno na kañci passāmi purato vā pacchato vā, phāsu me, nāgita, tasmiṃ samaye hoti antamaso uccārapassāvakammāyā”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

八十六 伊奢婆罗门村

一 有一次，世尊和众多比丘一起，在憍萨罗国游化，抵达了憍萨罗国一个叫做伊奢能伽罗的婆罗门村。在那里，世尊住在伊奢能伽罗村的伊奢能伽罗丛林里。

二 伊奢能伽罗村的婆罗门和在家居士们听说：“确实，那位释迦族的后裔，沙门乔达摩，从释迦族出家，已经抵达了伊奢能伽罗，住在伊奢能伽罗村的伊奢能伽罗丛林里。而且，关于那位尊贵的乔达摩，有着这样美好的声誉流传：‘确实，那位世尊是阿罗汉、正等觉者、［明行具足、善逝、世间解、无上士、调御丈夫、天人师、佛陀、世尊。’他在包含天神、魔罗、梵天的世界里，以及沙门、婆罗门、天神和人类的群体中，通过自己的证悟、亲自验证而宣说正法。他所说的法，开头、中间、结尾都善妙，义理和言辞都具足，开显了完全圆满、纯净的梵行。］能见到这样的阿罗汉，真是太好了！”

那时，伊奢能伽罗村的婆罗门和在家居士们，在那天晚上过后，带着许多嚼食和啖食（各种食物），前往伊奢能伽罗丛林，到达后，站在门楼外面，发出又高又大的喧闹声。

三 当时，具寿那祇多是世尊的侍者。那时，世尊对具寿那祇多说：

“那祇多！那些是什么人在高声喧哗？听起来好像渔夫在拖网捕鱼一样。”

“大德！是伊奢能伽罗村的婆罗门和在家居士们，为了供养世尊和比丘僧团，带着许多嚼食和啖食，站在门楼外面。”

“那祇多！我不追求名声，名声也不追求我。那祇多！我能随意获得、轻易获得、毫不费力地获得这种出离之乐、独处之乐、寂静之乐、正觉之乐。如果有人不能随意获得、轻易获得、毫不费力地获得这种出离之乐、独处之乐、寂静之乐、正觉之乐，就让他去享用那种污秽之乐、睡眠之乐、利养、恭敬、名望之乐吧。”

“大德世尊，请接受［他们的布施］吧！善逝，请接受［他们的布施］吧！大德，现在正是世尊接受供养的时候。大德，无论世尊去到哪里，城市和乡村的婆罗门、居士们都会趋向您而来。大德！就好比天空乌云密布降下大雨时，水总是流向低洼之处；大德！同样地，无论世尊去到哪里，城市和乡村的婆罗门、居士们都会趋向您而来。这是什么缘故呢？大德，这是因为世尊的戒行与智慧啊。”

“那祇多！我不追求名声，名声也不追求我。那祇多！我能随意获得、轻易获得、毫不费力地获得这种出离之乐、独处之乐、寂静之乐、正觉之乐。如果有人不能随意获得、轻易获得、毫不费力地获得这种出离之乐、独处之乐、寂静之乐、正觉之乐，就让他去享用那种污秽之乐、睡眠之乐、利养、恭敬、名望之乐吧。

那祇多！即使某些天神也不能随意获得、轻易获得、毫不费力地获得这种出离之乐、独处之乐、寂静之乐、正觉之乐；而我却能随意获得、轻易获得、毫不费力地获得这种出离之乐、独处之乐、寂静之乐、正觉之乐。

那祇多！还有你们，聚会在一起，乐于群居生活，我看到时就会这样想：‘看来这些尊者们不能随意获得、轻易获得、毫不费力地获得这种出离之乐、独处之乐、寂静之乐、正觉之乐；而我却能随意获得、轻易获得、毫不费力地获得这种出离之乐、独处之乐、寂静之乐、正觉之乐。所以这些尊者们才聚会在一起，乐于群居生活啊。’

四 那祇多！我看到这里的比丘们互相用指头戳碰、嬉笑、玩闹。那祇多！那时，我就会这样想：‘看来这些尊者们不能随意获得、轻易获得、毫不费力地获得这种出离之乐、独处之乐、寂静之乐、正觉之乐；而我却能随意获得、轻易获得、毫不费力地获得这种出离之乐、独处之乐、寂静之乐、正觉之乐。所以这些尊者们才互相用指头戳碰、嬉笑、玩闹啊。’

五 那祇多！我看到这里的比丘们，随心所欲地吃到饱，沉溺于躺卧之乐、身体接触之乐、睡眠之乐。那祇多！那时，我就会这样想：‘看来这些尊者们不能随意获得、轻易获得、毫不费力地获得这种出离之乐、独处之乐、寂静之乐、正觉之乐；而我却能随意获得、轻易获得、毫不费力地获得这种出离之乐、独处之乐、寂静之乐、正觉之乐。所以这些尊者们才随心所欲地吃到饱，沉溺于躺卧之乐、身体接触之乐、睡眠之乐啊。’

六 那祇多！还有，我看到这里的比丘住在村子旁边，进入禅定而坐。那祇多！那时，我就会这样想：‘等一下看管园林的人或者沙弥来了，可能会打扰这位尊者，使他失去这个禅定。’那祇多！因此，我不喜欢比丘住在村子旁边。

七 那祇多！还有，我看到这里的住在阿兰若（森林/僻静处）的比丘，在阿兰若中昏沉瞌睡地坐着。那祇多！那时，我就会这样想：‘这位尊者现在排除掉这种睡眠的疲劳后，将会专心思维阿兰若的寂静想。’那祇多！因此，我喜欢比丘住在阿兰若。

八 那祇多！还有，我看到这里的住在阿兰若的比丘，在阿兰若中没有得定而坐着。那祇多！那时，我就会这样想：‘这位尊者现在将会让未得定的心进入禅定，或者守护已得定的心。’那祇多！因此，我喜欢比丘住在阿兰若。

九 那祇多！还有，我看到这里的住在阿兰若的比丘，在阿兰若中已经得定而坐着。那祇多！那时，我就会这样想：‘这位尊者现在将会让未解脱的心得到解脱，或者守护已经解脱的心。’那祇多！因此，我喜欢比丘住在阿兰若。

那祇多！当我走在空旷的道路上，前后都看不到什么人的时候，那祇多，即使是大小便，对我来说也很安稳。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【公历 2025.5.1 智宁 居士 AI校对增补】

【公历 2015.8.29 心 法师 修订】

【公历 2012.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 8.51-626)/2.4 Sativagga 念品 (AN 8.81-90)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.7 Pattanikujjanasutta 八覆钵 (AN 8.87)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Pattanikujjanasuttaṃ

87. [cūḷava. 265] “Aṭṭhahi, bhikkhave, aṅgehi samannāgatassa upāsakassa ākaṅkhamāno saṅgho pattaṃ nikkujjeyya [nikujjeyya (ka.)]. Katamehi aṭṭhahi? Bhikkhūnaṃ alābhāya parisakkati, bhikkhūnaṃ anatthāya parisakkati, bhikkhūnaṃ avāsāya [anāvāsāya (sī. syā.)] parisakkati, bhikkhū akkosati paribhāsati, bhikkhū bhikkhūhi bhedeti [vibhedeti (bahūsu)], buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati. Imehi kho, bhikkhave, aṭṭhahaṅgehi samannāgatassa upāsakassa ākaṅkhamāno saṅgho pattaṃ nikkujjeyya.

“Aṭṭhahi, bhikkhave, aṅgehi samannāgatassa upāsakassa ākaṅkhamāno saṅgho pattaṃ ukkujjeyya. Katamehi aṭṭhahi? Na bhikkhūnaṃ alābhāya parisakkati, na bhikkhūnaṃ anatthāya parisakkati, na bhikkhūnaṃ avāsāya parisakkati, na bhikkhū akkosati paribhāsati, na bhikkhū bhikkhūhi bhedeti, buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati. Imehi kho, bhikkhave, aṭṭhahaṅgehi samannāgatassa upāsakassa ākaṅkhamāno saṅgho pattaṃ ukkujjeyyā”ti. Sattamaṃ.

☸---------------------------------------------------------------------

八十七 八覆钵

一 “比丘们！对于具备八种行为的在家男弟子，僧团如果希望，可以对他作覆钵（不接受其供养等）。是哪八种呢？

二 即：努力让比丘们得不到利养、努力让比丘们受到损害、努力让比丘们没有住处、辱骂诽谤比丘们、在比丘和比丘之间挑拨离间、说佛陀的坏话、说法的坏话、说僧团的坏话。

比丘们！对于具备这八种行为的在家男弟子，僧团如果希望，可以对他作覆钵。

三 比丘们！对于具备八种行为的在家男弟子，僧团如果希望，可以对他解除覆钵。是哪八种呢？

四 即：不努力让比丘们得不到利养、不努力让比丘们受到损害、不努力让比丘们没有住处、不辱骂诽谤比丘们、不在比丘和比丘之间挑拨离间、称赞佛陀、称赞法、称赞僧团。

比丘们！对于具备这八种行为的在家男弟子，僧团如果希望，可以对他解除覆钵。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【公历 2025.5.1 智宁 居士 AI校对增补】

【公历 2015.8.29 心 法师 修订】

【公历 2012.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 8.51-626)/2.4 Sativagga 念品 (AN 8.81-90)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.8 Appasādapavedanīyasutta 八不信乐 (AN 8.88)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Appasādapavedanīyasuttaṃ

88. “Aṭṭhahi, bhikkhave, dhammehi samannāgatassa bhikkhuno ākaṅkhamānā upāsakā appasādaṃ pavedeyyuṃ. Katamehi aṭṭhahi? Gihīnaṃ alābhāya parisakkati, gihīnaṃ anatthāya parisakkati, gihī akkosati paribhāsati, gihī gihīhi bhedeti, buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati, agocare ca naṃ passanti. Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgatassa bhikkhuno ākaṅkhamānā upāsakā appasādaṃ pavedeyyuṃ.

“Aṭṭhahi, bhikkhave, dhammehi samannāgatassa bhikkhuno ākaṅkhamānā upāsakā pasādaṃ pavedeyyuṃ. Katamehi aṭṭhahi? Na gihīnaṃ alābhāya parisakkati, na gihīnaṃ anatthāya parisakkati, na gihī akkosati paribhāsati, na gihī gihīhi bhedeti, buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati, gocare ca naṃ passanti. Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgatassa bhikkhuno ākaṅkhamānā upāsakā pasādaṃ pavedeyyun”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

八十八 八不信乐

一 “比丘们！对于具备八种法的比丘，在家男弟子如果希望，可以表示不信乐（不信任、不喜悦）。是哪八种呢？

二 即：努力让在家人得不到利益、努力让在家人受到损害、辱骂诽谤在家人、在在家人和在家人之间挑拨离间、说佛陀的坏话、说法的坏话、说僧团的坏话、看见他在不适宜之处（行为不当）。

比丘们！对于具备这八种法的比丘，在家男弟子如果希望，可以表示不信乐。

三 比丘们！对于具备八种法的比丘，在家男弟子如果希望，可以表示信乐（信任、喜悦）。是哪八种呢？

四 即：不努力让在家人得不到利益、不努力让在家人受到损害、不辱骂诽谤在家人、不在在家人和在家人之间挑拨离间、称赞佛陀、称赞法、称赞僧团、看见他在适宜之处（行为得当）。

比丘们！对于具备这八种法的比丘，在家男弟子如果希望，可以表示信乐。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【公历 2025.5.1 智宁 居士 AI校对增补】

【公历 2015.8.29 心 法师 修订】

【公历 2012.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 8.51-626)/2.4 Sativagga 念品 (AN 8.81-90)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.9 Paṭisāraṇīyasutta 下意羯磨 (AN 8.89)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Paṭisāraṇīyasuttaṃ

89. [cūḷava. 39 thokaṃ visadisaṃ] “Aṭṭhahi, bhikkhave, dhammehi samannāgatassa bhikkhuno ākaṅkhamāno saṅgho paṭisāraṇīyakammaṃ kareyya. Katamehi aṭṭhahi? Gihīnaṃ alābhāya parisakkati, gihīnaṃ anatthāya parisakkati, gihī akkosati paribhāsati, gihī gihīhi bhedeti, buddhassa avaṇṇaṃ bhāsati, dhammassa avaṇṇaṃ bhāsati, saṅghassa avaṇṇaṃ bhāsati, dhammikañca gihipaṭissavaṃ na saccāpeti. Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgatassa bhikkhuno ākaṅkhamāno saṅgho paṭisāraṇīyaṃ kammaṃ kareyya.

“Aṭṭhahi, bhikkhave, dhammehi samannāgatassa bhikkhuno ākaṅkhamāno saṅgho paṭisāraṇīyakammaṃ paṭippassambheyya. Katamehi aṭṭhahi? Na gihīnaṃ alābhāya parisakkati, na gihīnaṃ anatthāya parisakkati, na gihī akkosati paribhāsati, na gihī gihīhi bhedeti, buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsati, dhammikañca gihipaṭissavaṃ saccāpeti. Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgatassa bhikkhuno ākaṅkhamāno saṅgho paṭisāraṇīyakammaṃ paṭippassambheyyā”ti. Navamaṃ.

☸---------------------------------------------------------------------

八十九 下意羯磨

一 “比丘们！对于具备八种法的比丘，僧团如果希望，可以对他作下意羯磨（令向在家人请求原谅的程序）。是哪八种呢？

二 即：努力让在家人得不到利益、努力让在家人受到损害、辱骂诽谤在家人、在在家人和在家人之间挑拨离间、说佛陀的坏话、说法的坏话、说僧团的坏话、对在家人如法的承诺不履行。

比丘们！对于具备这八种法的比丘，僧团如果希望，可以对他作下意羯磨。

三 比丘们！对于具备八种法的比丘，僧团如果希望，可以对他解除下意羯磨。是哪八种呢？

四 即：不努力让在家人得不到利益、不努力让在家人受到损害、不辱骂诽谤在家人、不在在家人和在家人之间挑拨离间、称赞佛陀、称赞法、称赞僧团、对在家人如法的承诺予以履行。

比丘们！对于具备这八种法的比丘，僧团如果希望，可以对他解除下意羯磨。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【公历 2025.5.1 智宁 居士 AI校对增补】

【公历 2015.8.29 心 法师 修订】

【公历 2012.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 8.51-626)/2.4 Sativagga 念品 (AN 8.81-90)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.10 Sammāvattanasutta 依止罪恶八行 (AN 8.90)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Sammāvattanasuttaṃ

90. [cūḷava. 211] “Tassapāpiyasikakammakatena, bhikkhave, bhikkhunā aṭṭhasu dhammesu sammā vattitabbaṃ – na upasampādetabbo, na nissayo dātabbo, na sāmaṇero upaṭṭhāpetabbo, na bhikkhunovādakasammuti sāditabbā, sammatenapi bhikkhuniyo na ovaditabbā, na kāci saṅghasammuti sāditabbā, na kismiñci paccekaṭṭhāne ṭhapetabbo, na ca tena mūlena vuṭṭhāpetabbo. Tassapāpiyasikakammakatena, bhikkhave, bhikkhunā imesu aṭṭhasu dhammesu sammā vattitabban”ti. Dasamaṃ.

Sativaggo catuttho.

Tassuddānaṃ –

Satipuṇṇiyamūlena, corasamaṇena pañcamaṃ;

Yaso pattappasādena, paṭisāraṇīyañca vattananti.

☸---------------------------------------------------------------------

九十 依止罪恶八行

一 “比丘们！对于受依止罪恶羯磨（Tassapāpiyasikakamma，因严重过失而受的处分）的比丘，应正确行持八种法。[即]：不可为他人授具足戒、不可给予他人依止（作指导老师）、不可蓄养沙弥、不可接受作为比丘尼教诫师的僧团许可、即使已被许可也不可教诫比丘尼、不可接受僧团任何形式的推选认可、不可被安置在任何特定的职位上、并且不可根据他原来的过错（理由）而解除此项处分。

比丘们！对于受依止罪恶羯磨的比丘，应正确行持这八种法。”

第九 念品 结束

摄颂：

（一）念、（二）弗尼耶（福德）、（三）根本、（四）贼、

（五）沙门与其它之七、（六）名称、（七）钵

（八）喜悦、（九）下意、（十）行。

［附 优婆夷名（在家女弟子名）］

（一）菩阇、（二）尸利摩、（三）波昙（莲花）、（四）须陀那（善施）、（五）摩奴阇（人）、（六）郁多罗、

（七）穆塔（珍珠）、（八）差摩、（九）鲁吉（或鲁삐）、（十）准提、（十一）频毗（或频婆）、

（十二）须摩那（善意）、（十三）末利迦（胜鬘）、（十四）提莎、（十五）提莎母、（十六）须那、

（十七）须那母、（十八）迦那、（十九）迦那母、（二十）郁多罗难陀母、（二十一）毗舍佉鹿母、

（二十二） खुज्जुत्तरा 优婆夷、（二十三）沙摩婆帝优婆夷、（二十四）须帕伐莎拘利女、（二十五）须毗耶优婆夷、

（二十六）诺酤罗母 家主妇。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【公历 2025.5.1 智宁 居士 AI校对增补】

【公历 2015.8.29 心 法师 修订】

【公历 2012.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 8.51-626)/2.5 Sāmaññavagga 沙门法品 (AN 8.91-116)”

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【经名】 2.5.1--26 优婆夷等二六经 (AN 8.91-116)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(10) 5. Sāmaññavaggo

91-116. Atha kho [ettha “atha kho”ti ca, “upāsikā”ti ca idaṃ aṭṭhakathāyameva dissati, na pāḷipotthakesu] bojjhā [bojjhaṅgā (ka. sī.)] upāsikā [ettha “atha kho”ti ca, upāsikā”ti ca idaṃ aṭṭhakathāyameva dissati, na pāḷipotthakesu], sirīmā, padumā, sutanā [sudhanā (sī. pī.), sudhammā (syā.)], manujā, uttarā, muttā, khemā, rucī [rūpī (sī. pī.)], cundī, bimbī, sumanā, mallikā, tissā, tissamātā [tissāya mātā (sī. pī.)], soṇā, soṇāya mātā [soṇamātā (syā.)], kāṇā, kāṇamātā [kāṇāya mātā (sī. pī.)], uttarā nandamātā, visākhā migāramātā, khujjuttarā upāsikā, sāmāvatī upāsikā, suppavāsā koliyadhītā [koḷiyadhītā (syā. pī.)], suppiyā upāsikā, nakulamātā gahapatānī.

Sāmaññavaggo pañcamo.

Dutiyapaṇṇāsakaṃ samattaṃ.

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沙门法品

一至二六 优婆夷等二十六经

☸.....................................................................

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～～～～～～～～～～～～～～～～～～～～～～～～～

【公历 2025.5.1 智宁 居士 AI校对增补】

【公历 2015.8.29 心 法师 修订】

【公历 2012.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 8.51-626)/2.6 Rāgapeyyāla 贪中略品 (AN 8.117-626)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.6.1 八正道 (AN 8.117)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(11). Rāgapeyyālaṃ

117. “Rāgassa, bhikkhave, abhiññāya aṭṭha dhammā bhāvetabbā. Katame aṭṭha? Sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi – rāgassa, bhikkhave, abhiññāya ime aṭṭha dhammā bhāvetabbā”ti.

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贪中略品

第一 八正道

一

一 “比丘们！为了证知贪欲，应当修习八法。是哪八法呢？

二 即：正见、正思维、正语、正业、正命、正精进、正念、正定。

比丘们！为了证知贪欲，应当修习这八法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【公历 2025.5.1 智宁 居士 AI校对增补】

【公历 2015.8.29 心 法师 修订】

【公历 2012.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 8.51-626)/2.6 Rāgapeyyāla 贪中略品 (AN 8.117-626)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.6.2 八胜处 (AN 8.118)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

118. “Rāgassa, bhikkhave, abhiññāya aṭṭha dhammā bhāvetabbā. Katame aṭṭha? Ajjhattaṃ rūpasaññī bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, tāni abhibhuyya ‘jānāmi passāmī’ti evaṃsaññī hoti. Ajjhattaṃ rūpasaññī bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, tāni abhibhuyya ‘jānāmi passāmī’ti evaṃsaññī hoti. Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, tāni abhibhuyya ‘jānāmi passāmī’ti evaṃsaññī hoti. Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, tāni abhibhuyya ‘jānāmi passāmī’ti evaṃsaññī hoti. Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni pītāni pītavaṇṇāni…pe… lohitakāni lohitakavaṇṇāni…pe… odātāni odātavaṇṇāni…pe… odātanibhāsāni, tāni abhibhuyya ‘jānāmi passāmī’ti evaṃsaññī hoti – rāgassa, bhikkhave, abhiññāya ime aṭṭha dhammā bhāvetabbā”.

☸---------------------------------------------------------------------

二 八胜处

一 “比丘们！为了证知贪欲，应当修习八法。是哪八法呢？

二 即内心有色相者，外观外在少量的美色、丑色，获得‘我征服它们，我知道、我看见’这样的认知。

三 即内心有色相者，外观外在无量的美色、丑色，获得‘我征服它们，我知道、我看见’这样的认知。

四 即内心无色相者，外观外在少量的美色、丑色，获得‘我征服它们，我知道、我看见’这样的认知。

五 即内心无色相者，外观外在无量的美色、丑色，获得‘我征服它们，我知道、我看见’这样的认知。

六 即内心无色相者，外观外在诸色：青色、青样貌、青显现、青光泽，获得‘我征服它们，我知道、我看见’这样的认知。

[即内心无色相者，外观外在诸色：] 黄色、黄样貌、[黄显现、黄光泽，获得‘我征服它们，我知道、我看见’这样的认知。

即内心无色相者，外观外在诸色：] 赤色、赤样貌、[赤显现、赤光泽，获得‘我征服它们，我知道、我看见’这样的认知。

即内心无色相者，外观外在诸色：] 白色、白样貌、白显现、白光泽，获得‘我征服它们，我知道、我看见’这样的认知。

比丘们！为了证知贪欲，应当修习这八法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【公历 2025.5.1 智宁 居士 AI校对增补】

【公历 2015.8.29 心 法师 修订】

【公历 2012.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 8.51-626)/2.6 Rāgapeyyāla 贪中略品 (AN 8.117-626)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.6.3 八解脱 (AN 8.119)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

119. “Rāgassa, bhikkhave, abhiññāya aṭṭha dhammā bhāvetabbā. Katame aṭṭha? Rūpī rūpāni passati, ajjhattaṃ arūpasaññī bahiddhā rūpāni passati, subhanteva adhimutto hoti, sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati, sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati, sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati, sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati, sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati – rāgassa, bhikkhave, abhiññāya ime aṭṭha dhammā bhāvetabbā”.

☸---------------------------------------------------------------------

八解脱

一 “比丘们！为了证知贪欲，应当修习八法。是哪八法呢？

二 即有色者观诸色；内心无色相者外观外在诸色；只胜解于净相；完全超越色相，灭除有对想，不思惟种种（差别）想，（念）‘虚空无边’，进入并安住于空无边处；完全超越空无边处，（念）‘识无边’，进入并安住于识无边处；完全超越识无边处，（念）‘无任何所有’，进入并安住于无所有处；完全超越无所有处，进入并安住于非想非非想处；完全超越非想非非想处，进入并安住于想受灭。

比丘们！为了证知贪欲，应当修习这八法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【公历 2025.5.1 智宁 居士 AI校对增补】

【公历 2015.8.29 心 法师 修订】

【公历 2012.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 8.51-626)/2.6 Rāgapeyyāla 贪中略品 (AN 8.117-626)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.6.4--30 遍知贪等二十七经 (AN 8.120-146)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

120-146. “Rāgassa, bhikkhave, pariññāya…pe… parikkhayāya… pahānāya… khayāya… vayāya… virāgāya… nirodhāya… cāgāya… paṭinissaggāya…pe… ime aṭṭha dhammā bhāvetabbā”.

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遍知贪等二十七经

第二节 遍知（一～三）

一 比丘们！为遍知贪欲，应当修习八法……乃至……为遍知贪欲，应当修习这八法。

第三节 遍尽（一～三）

一 ［比丘们！］为遍尽［贪欲］，应当修习八法……乃至……为遍尽贪欲，应当修习这八法。］

第四节 断（一～三）

一 ［比丘们！］为断除［贪欲］，［应当修习八法……乃至……为断除贪欲，应当修习这八法。］

第五节 尽（一～三）

一 ［比丘们！］为灭尽［贪欲］，［应当修习八法……乃至……为灭尽贪欲，应当修习这八法。］

第六节 灭（一～三）

一 ［比丘们！］为消退［贪欲］，［应当修习八法……乃至……为消退贪欲，应当修习这八法。］

第七节 离贪（一～三）

一 ［比丘们！］为远离贪欲［而离贪］，［应当修习八法……乃至……为远离贪欲而离贪，应当修习这八法。］

第八节 灭尽（一～三）

一 ［比丘们！］为寂灭［贪欲］，［应当修习八法……乃至……为寂灭贪欲，应当修习这八法。］

第九节 弃舍（一～三）

一 ［比丘们！］为弃舍［贪欲］，［应当修习八法……乃至……为弃舍贪欲，应当修习这八法。］

第十节 舍离

一

一 ［“比丘们！为舍离贪欲，应当修习八法。是哪八法呢？

二 即：正见、正思维、正语、正业、正命、正精进、正念、正定。

比丘们！为舍离贪欲，应当修习这八法。”

二

一 “比丘们！为舍离贪欲，应当修习八法。是哪八法呢？

二 即内心有色相者，外观外在少量的美色、丑色，获得‘我征服它们，我知道、我看见’这样的认知。

三 即内心有色相者，外观外在无量的美色、丑色，获得‘我征服它们，我知道、我看见’这样的认知。

四 即内心无色相者，外观外在少量的美色、丑色，获得‘我征服它们，我知道、我看见’这样的认知。

五 即内心无色相者，外观外在无量的美色、丑色，获得‘我征服它们，我知道、我看见’这样的认知。

六 即内心无色相者，外观外在诸色：青色、青样貌、青显现、青光泽，获得‘我征服它们，我知道、我看见’这样的认知。

即内心无色相者，外观外在诸色：黄色、黄样貌、黄显现、黄光泽，获得‘我征服它们，我知道、我看见’这样的认知。

即内心无色相者，外观外在诸色：赤色、赤样貌、赤显现、赤光泽，获得‘我征服它们，我知道、我看见’这样的认知。

即内心无色相者，外观外在诸色：白色、白样貌、白显现、白光泽，获得‘我征服它们，我知道、我看见’这样的认知。

比丘们！为舍离贪欲，应当修习这八法。”

三

一 “比丘们！为舍离贪欲，应当修习八法。是哪八法呢？

二 即有色者观诸色；内心无色相者外观外在诸色；只胜解于净相；完全超越色相，灭除有对想，不思惟种种（差别）想，（念）‘虚空无边’，进入并安住于空无边处；完全超越空无边处，（念）‘识无边’，进入并安住于识无边处；完全超越识无边处，（念）‘无任何所有’，进入并安住于无所有处；完全超越无所有处，进入并安住于非想非非想处；完全超越非想非非想处，进入并安住于想受灭。

比丘们！］为舍离贪欲，应当修习这八法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 8.51-626)/2.6 Rāgapeyyāla 贪中略品 (AN 8.117-626)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.6.31--510 遍知瞋等四八０经 (AN 8.147-626)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

147-626. “Dosassa…pe… mohassa… kodhassa… upanāhassa… makkhassa… paḷāsassa… issāya… macchariyassa … māyāya… sāṭheyyassa… thambhassa… sārambhassa… mānassa… atimānassa… madassa… pamādassa abhiññāya…pe… pariññāya… parikkhayāya… pahānāya… khayāya… vayāya… virāgāya… nirodhāya… cāgāya… paṭinissaggāya…pe… ime aṭṭha dhammā bhāvetabbā”ti.

Rāgapeyyālaṃ niṭṭhitaṃ.

Aṭṭhakanipātapāḷi niṭṭhitā.

☸---------------------------------------------------------------------

遍知瞋等四百八十经

第二章 瞋（第一～第十节）

一 ［诸比丘！］［为了完全了知］瞋［，应当修习八种法……乃至……为了出离瞋，应当修习这八种法。］

第三章 痴（第一～第十节）

一 ［诸比丘！］［为了完全了知］痴［，应当修习八种法……乃至……为了出离痴，应当修习这八种法。］

第四章 忿（第一～第十节）

一 ［诸比丘！］［为了完全了知］忿［，应当修习八种法……乃至……为了出离忿，应当修习这八种法。］

第五章 恨（第一～第十节）

一 ［诸比丘！］［为了完全了知］恨［，应当修习八种法……乃至……为了出离恨，应当修习这八种法。］

第六章 覆（隐藏过恶）（第一～第十节）

一 ［诸比丘！］［为了完全了知］覆［，应当修习八种法……乃至……为了出离覆，应当修习这八种法。］

第七章 恼（恶报）（第一～第十节）

一 ［诸比丘！］［为了完全了知］恼［，应当修习八种法……乃至……为了出离恼，应当修习这八种法。］

第八章 嫉（第一～第十节）

一 ［诸比丘！］［为了完全了知］嫉［，应当修习八种法……乃至……为了出离嫉，应当修习这八种法。］

第九章 悭（吝啬）（第一～第十节）

一 ［诸比丘！］［为了完全了知］悭［，应当修习八种法……乃至……为了出离悭，应当修习这八种法。］

第十章 谄（谄媚）（第一～第十节）

一 ［诸比丘！］［为了完全了知］谄［，应当修习八种法……乃至……为了出离谄，应当修习这八种法。］

第十一章 诳（欺诳）（第一～第十节）

一 ［诸比丘！］［为了完全了知］诳［，应当修习八种法……乃至……为了出离诳，应当修习这八种法。］

第十二章 傲（僵硬）（第一～第十节）

一 ［诸比丘！］［为了完全了知］傲［，应当修习八种法……乃至……为了出离傲，应当修习这八种法。］

第十三章 愤发（争胜）（第一～第十节）

一 ［诸比丘！］［为了完全了知］愤发［，应当修习八种法……乃至……为了出离愤发，应当修习这八种法。］

第十四章 慢（第一～第十节）

一 ［诸比丘！］［为了完全了知］慢［，应当修习八种法……乃至……为了出离慢，应当修习这八种法。］

第十五章 过慢（骄慢）（第一～第十节）

一 ［诸比丘！］［为了完全了知］过慢［，应当修习八种法……乃至……为了出离过慢，应当修习这八种法。］

第十六章 憍（骄奢）（第一～第十节）

一 ［诸比丘！］［为了完全了知］憍［，应当修习八种法……乃至……为了出离憍，应当修习这八种法。］

第十七章 放逸

第一节 证知

一

一 ［诸比丘！］为了证知放逸，［应当修习八种法。是哪八种法呢？

二 也就是：正见、正思惟、正语、正业、正命、正精进、正念、正定。

诸比丘！为了证知放逸，应当修习这八种法。

二

一 诸比丘！为了证知放逸，应当修习八种法。是哪八种法呢？

二 也就是：内心有色想，外观少量好或丑的各种色，获得‘我已胜过它们而了知、看见’这样的想。

三 也就是：内心有色想，外观无量好或丑的各种色，获得‘我已胜过它们而了知、看见’这样的想。

四 也就是：内心无色想，外观少量好或丑的各种色，获得‘我已胜过它们而了知、看见’这样的想。

五 也就是：内心无色想，外观无量好或丑的各种色，获得‘我已胜过它们而了知、看见’这样的想。

六 也就是：内心无色想，外观各种色，青、青色、青显现、青光，获得‘我已胜过它们而了知、看见’这样的想。

也就是：内心无色想，外观各种色，黄、黄色、黄显现、黄光，获得‘我已胜过它们而了知、看见’这样的想。

也就是：内心无色想，外观各种色，赤、赤色、赤显现、赤光，获得‘我已胜过它们而了知、看见’这样的想。

也就是：内心无色想，外观各种色，白、白色、白显现、白光，获得‘我已胜过它们而了知、看见’这样的想。

诸比丘！为了证知放逸，应当修习这八种法。

三

一 诸比丘！为了证知放逸，应当修习八种法。是哪八种法呢？

二 也就是：有色者观察诸色。内心无色想，外观诸色。（对禅相）胜解为‘清净’。超越一切色想，灭除有对想，不思惟种种想，了知‘空是无边’，进入空无边处而圆满安住。超越一切空无边处，了知‘识是无边’，进入识无边处而圆满安住。超越一切识无边处，了知‘无少许所有’，进入无所有处而圆满安住。超越一切无所有处，进入非想非非想处而圆满安住。超越一切非想非非想处，进入想受灭而圆满安住。

诸比丘！为了证知放逸，应当修习这八种法。

第二节 遍知（一～三）

一 ［诸比丘！］为了遍知［放逸，应当修习八种法……乃至……为了遍知放逸，应当修习这八种法。］

第三节 遍尽（一～三）

一 ［诸比丘！］为了遍尽［放逸，应当修习八种法……乃至……为了遍尽放逸，应当修习这八种法。］

第四节 断（一～三）

一 ［诸比丘！］为了断［放逸，应当修习八种法……乃至……为了断放逸，应当修习这八种法。］

第五节 尽（一～三）

一 ［诸比丘！］为了尽［放逸，应当修习八种法……乃至……为了尽放逸，应当修习这八种法。］

第六节 灭（一～三）

一 ［诸比丘！］为了灭［放逸，应当修习八种法……乃至……为了灭放逸，应当修习这八种法。］

第七节 离贪（一～三）

一 ［诸比丘！］为了离贪［放逸，应当修习八种法……乃至……为了离贪放逸，应当修习这八种法。］

第八节 灭尽（一～三）

一 ［诸比丘！］为了灭尽［放逸，应当修习八种法……乃至……为了灭尽放逸，应当修习这八种法。］

第九节 弃舍（一～三）

一 ［诸比丘！］为了弃舍［放逸，应当修习八种法……乃至……为了弃舍放逸，应当修习这八种法。］

第十节 出离

一

一 诸比丘！为了出离放逸，应当修习八种法。是哪八种法呢？

二 也就是：正见、正思惟、正语、正业、正命、正精进、正念、正定。

诸比丘！为了出离放逸，应当修习这八种法。

二

一 诸比丘！为了出离放逸，应当修习八种法。是哪八种法呢？

二 也就是：内心有色想，外观少量好或丑的各种色，获得‘我已胜过它们而了知、看见’这样的想。

三 也就是：内心有色想，外观无量好或丑的各种色，获得‘我已胜过它们而了知、看见’这样的想。

四 也就是：内心无色想，外观少量好或丑的各种色，获得‘我已胜过它们而了知、看见’这样的想。

五 也就是：内心无色想，外观无量好或丑的各种色，获得‘我已胜过它们而了知、看见’这样的想。

六 也就是：内心无色想，外观各种色，青、青色、青显现、青光，获得‘我已胜过它们而了知、看见’这样的想。

也就是：内心无色想，外观各种色，黄、黄色、黄显现、黄光，获得‘我已胜过它们而了知、看见’这样的想。

也就是：内心无色想，外观各种色，赤、赤色、赤显现、赤光，获得‘我已胜过它们而了知、看见’这样的想。

也就是：内心无色想，外观各种色，白、白色、白显现、白光，获得‘我已胜过它们而了知、看见’这样的想。

诸比丘！为了出离放逸，应当修习这八种法。

三

一 诸比丘！为了出离放逸，应当修习八种法。是哪八种法呢？

二 也就是：有色者观察诸色。内心无色想，外观诸色。（对禅相）胜解为‘清净’。超越一切色想，灭除有对想，不思惟种种想，了知‘空是无边’，进入空无边处而圆满安住。超越一切空无边处，了知‘识是无边’，进入识无边处而圆满安住。超越一切识无边处，了知‘无少许所有’，进入无所有处而圆满安住。超越一切无所有处，进入非想非非想处而圆满安住。超越一切非想非非想处，进入想受灭而圆满安住。

诸比丘！为了出离放逸，应当修习这八种法。

八集[完]

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 9.1-51)/1.1 Sambodhivagga 等觉品 (AN 9.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.1 Sambodhisutta 正觉 (AN 9.1)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

Namo tassa bhagavato arahato sammāsambuddhassa

Aṅguttaranikāyo

Navakanipātapāḷi

1. Paṭhamapaṇṇāsakaṃ

1. Sambodhivaggo

1. Sambodhisuttaṃ

1. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi –

“Sace, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – ‘sambodhipakkhikānaṃ [sambodhapakkhikānaṃ (sī. syā. pī.)], āvuso, dhammānaṃ kā upanisā bhāvanāyā’ti, evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ kinti byākareyyāthā”ti? “Bhagavaṃmūlakā no, bhante, dhammā…pe… bhagavato sutvā bhikkhū dhāressantī”ti.

“Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Sace, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – ‘sambodhipakkhikānaṃ, āvuso, dhammānaṃ kā upanisā bhāvanāyā’ti, evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha –

“Idhāvuso, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. Sambodhipakkhikānaṃ, āvuso, dhammānaṃ ayaṃ paṭhamā upanisā bhāvanāya.

“Puna caparaṃ, āvuso, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Sambodhipakkhikānaṃ, āvuso, dhammānaṃ ayaṃ dutiyā upanisā bhāvanāya.

“Puna caparaṃ, āvuso, bhikkhu yāyaṃ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṃ – appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī hoti akicchalābhī akasiralābhī. Sambodhipakkhikānaṃ, āvuso, dhammānaṃ ayaṃ tatiyā upanisā bhāvanāya.

“Puna caparaṃ, āvuso, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Sambodhipakkhikānaṃ, āvuso, dhammānaṃ ayaṃ catutthī upanisā bhāvanāya.

“Puna caparaṃ, āvuso, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Sambodhipakkhikānaṃ, āvuso, dhammānaṃ ayaṃ pañcamī upanisā bhāvanāya”.

“Kalyāṇamittassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa – sīlavā bhavissati, pātimokkhasaṃvarasaṃvuto viharissati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhissati sikkhāpadesu.

“Kalyāṇamittassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa – yāyaṃ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṃ – appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī bhavissati akicchalābhī akasiralābhī.

“Kalyāṇamittassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa – āraddhavīriyo viharissati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.

“Kalyāṇamittassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa – paññavā bhavissati udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.

“Tena ca pana, bhikkhave, bhikkhunā imesu pañcasu dhammesu patiṭṭhāya cattāro dhammā uttari [uttariṃ (sī. syā. pī.)] bhāvetabbā – asubhā bhāvetabbā rāgassa pahānāya, mettā bhāvetabbā byāpādassa pahānāya, ānāpānassati [ānāpānasati (sī. pī.)] bhāvetabbā vitakkupacchedāya, aniccasaññā bhāvetabbā asmimānasamugghātāya. Aniccasaññino, bhikkhave, anattasaññā saṇṭhāti. Anattasaññī asmimānasamugghātaṃ pāpuṇāti diṭṭheva dhamme nibbānan”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

九 集

第一 等觉品

一 正觉

一 我是这样听说的。某个时候，世尊住在舍卫城祇树给孤独园。在那里，世尊告诉各位比丘说：

诸比丘！

大德！

那些比丘回答世尊。世尊说：

二 诸比丘！如果有其他教派的游方修行者这样问：“朋友！修习有助于正觉的法，是以什么作为近因（或助缘）呢？”

诸比丘！当他们这样问时，你们对那些其他教派的游方修行者，应该怎么回答呢？

大德！我们的法，以世尊为根本，以世尊为指引，以世尊为依归。大德世尊！惟愿您能开示这里所说的义理。诸比丘愿意听闻世尊的教导并受持。

诸比丘！既然如此，你们要仔细听，好好思惟！我将要说。

世尊说：

三 诸比丘！如果有其他教派的游方修行者这样问：“朋友！修习有助于正觉的法，是以什么作为近因（或助缘）呢？”

诸比丘！当他们这样问时，你们对那些其他教派的游方修行者，应该这样回答：

诸位朋友！在这里，比丘有善知识为友，有善知识为伴，亲近善知识。诸位朋友！这是修习有助于正觉的法所依的第一种近因。

四 诸位朋友！再者，比丘具足戒律，守护别解脱戒的律仪，行为与去处具足而安住，见到微小的罪过也感到怖畏，在学处中学习。诸位朋友！这是修习有助于正觉的法所依的第二种近因。

五 诸位朋友！再者，比丘对于那些能够减少烦恼、有助于心解脱的谈论，即：少欲的谈论、知足的谈论、远离的谈论、不混杂的谈论、发起精进的谈论、戒的谈论、定的谈论、慧的谈论、解脱的谈论、解脱知见的谈论，像这样的谈论，能够轻易、不费力、顺畅地获得。诸位朋友！这是修习有助于正觉的法所依的第三种近因。

六 诸位朋友！再者，比丘发起精进而断除各种不善法，为圆满各种善法而安住，努力、勇猛、坚定，承担善法而不放弃。诸位朋友！这是修习有助于正觉的法所依的第四种近因。

七 诸位朋友！再者，比丘具足智慧，通达（法的）生起与息灭，具有圣者的抉择能力，成就导向正确灭尽苦的智慧。诸位朋友！这是修习有助于正觉的法所依的第五种近因。

八 诸比丘！比丘如果有善知识为友，有善知识为伴，亲近善知识，就应当知道，（他）是具足戒律，守护别解脱戒的律仪，行为与去处具足而安住，见到微小的罪过也感到怖畏，在学处中学习的。

诸比丘！比丘如果有善知识为友，有善知识为伴，亲近善知识，就应当知道，（他）必定能够（获得）那些减少烦恼、有助于心解脱的谈论，即：少欲的谈论、［知足的谈论、远离的谈论、不混杂的谈论、发起精进的谈论、戒的谈论、定的谈论、慧的谈论、解脱的谈论、解脱知见的谈论，］像这样的谈论，能够轻易、不费力、顺畅地获得。

诸比丘！比丘如果有善知识为友，有善知识为伴，亲近善知识，就应当知道，（他）是发起精进而断除各种不善法，为圆满各种善法而安住，努力、勇猛、坚定，承担善法而不放弃的。

诸比丘！比丘如果有善知识为友，有善知识为伴，亲近善知识，就应当知道，（他）是具足智慧，通达（法的）生起与息灭，具有圣者的抉择能力，成就导向正确灭尽苦的智慧的。

诸比丘！再者，那比丘立足于这五种法，还应当修习四种法。

应当修习不净观来断除贪欲。

应当修习慈悲观来断除嗔恚。

应当修习入出息念来断除（散乱的）寻思。

应当修习无常想来断除我慢。

诸比丘！比丘如果获得无常想，就能安立无我想；如果获得无我想，就能断除我慢，在现世证得涅槃。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.8.21 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 9.1-51)/1.1 Sambodhivagga 等觉品 (AN 9.1-10)”

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【经名】 1.1.2 Nissayasutta 依止 (AN 9.2)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Nissayasuttaṃ

依止经

☆ 有学五力（如来五力） ➾ ➊ 信力、➋ 惭力 、➌ 愧力 、➍ 精进力、➎ 慧力。

2. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ…pe…

[upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.]

这时，有一位比丘。前往世尊所在之处，到了之后，礼敬世尊而退坐到一边。

ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca –

坐在一边的这位比丘对世尊说：

“‘nissayasampanno nissayasampanno’ti, bhante, vuccati.

“大德！所谓‘所依具足’——止于至善、基础巩固。称为所依具足者，

Kittāvatā nu kho, bhante, bhikkhu nissayasampanno hotī”ti?

大德！怎样才算是比丘‘所依具足’（止于至善、基础巩固）呢？”

“Saddhaṃ ce, bhikkhu, bhikkhu nissāya akusalaṃ pajahati kusalaṃ bhāveti, pahīnamevassa taṃ akusalaṃ hoti.

“［一］➊ 比丘！如果比丘依止于‘信’（四不坏信）而断除不善法，修习善法，那么他的不善法就已经被断除。

Hiriṃ ce, bhikkhu, bhikkhu nissāya…pe…

➋ 比丘！如果比丘依止于‘惭’（内心清白、知耻）而断除不善法，修习善法，那么他的不善法就已经被断除。

ottappaṃ ce, bhikkhu, bhikkhu nissāya…pe…

➌ 比丘！如果比丘依止于‘愧’（对外境、他人感到羞愧）而断除不善法，修习善法，那么他的不善法就已经被断除。

vīriyaṃ ce, bhikkhu, bhikkhu nissāya…pe…

➍ 比丘！如果比丘依止于‘精进’（四正勤）而断除不善法，修习善法，那么他的不善法就已经被断除。

paññaṃ ce, bhikkhu, bhikkhu nissāya akusalaṃ pajahati kusalaṃ bhāveti, pahīnamevassa taṃ akusalaṃ hoti.

➎ 比丘！如果比丘依止于‘慧’（四圣谛）而断除不善法，修习善法，那么他的不善法就已经被断除。

Taṃ hissa bhikkhuno akusalaṃ pahīnaṃ hoti suppahīnaṃ,

实际上，那位比丘的不善法已被断除，善于舍断。

yaṃsa ariyāya paññāya disvā pahīnaṃ”.

当他以圣者的智慧（如理作意地）观察之后，（剩余的各种烦恼）就已经被舍断。”

“Tena ca pana, bhikkhu, bhikkhunā imesu pañcasu dhammesu patiṭṭhāya cattāro upanissāya vihātabbā.

“比丘！再者，那位比丘应当立足于这（有学五力、如来五力的）五种法；依止于（审慎四依的）四种法而安住。

Katame cattāro?

［二］是哪（审慎四依的）四种法呢？

Idha, bhikkhu, bhikkhu

比丘！比丘在这个世间——

saṅkhāyekaṃ paṭisevati,

① 审慎客观地明智判断之后，而去亲近某事（追随善法）；

saṅkhāyekaṃ adhivāseti,

② 审慎客观地明智判断之后，而去忍受某事（忍受善法）；

saṅkhāyekaṃ parivajjeti,

③ 审慎客观地明智判断之后，而去避开某事（迴避恶法）；

saṅkhāyekaṃ vinodeti.

④ 审慎客观地明智判断之后，而去除去某事（断除恶法）。

Evaṃ kho, bhikkhu, bhikkhu nissayasampanno hotī”ti.

比丘！这样，比丘就是‘所依具足’——止于至善、基础巩固。”

Dutiyaṃ.

依止经 ～等觉品‧第二经结束

～《增支部经典‧九集‧初五十经篇‧等觉品‧Nissayasutta 依止经》(AN 9.2)

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 9.1-51)/1.1 Sambodhivagga 等觉品 (AN 9.1-10)”

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【经名】 1.1.3 Meghiyasutta 具寿弥醯 (AN 9.3)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Meghiyasuttaṃ

3. Ekaṃ samayaṃ bhagavā cālikāyaṃ viharati cālikāpabbate. Tena kho pana samayena āyasmā meghiyo bhagavato upaṭṭhāko hoti. Atha kho āyasmā meghiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho āyasmā meghiyo bhagavantaṃ etadavoca – “icchāmahaṃ, bhante, jantugāmaṃ [jatugāmaṃ (sī. aṭṭha., syā. aṭṭha.), jattugāmaṃ (ka. aṭṭhakathāyampi pāṭhantaraṃ)] piṇḍāya pavisitun”ti. “Yassa dāni tvaṃ, meghiya, kālaṃ maññasī”ti.

Atha kho āyasmā meghiyo pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya jantugāmaṃ piṇḍāya pāvisi. Jantugāme piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena kimikāḷāya nadiyā tīraṃ tenupasaṅkami. Addasā kho āyasmā meghiyo kimikāḷāya nadiyā tīre jaṅghāvihāraṃ [jaṅghavihāraṃ (syā. ka.)] anucaṅkamamāno anuvicaramāno ambavanaṃ pāsādikaṃ ramaṇīyaṃ. Disvānassa etadahosi – “pāsādikaṃ vatidaṃ ambavanaṃ ramaṇīyaṃ, alaṃ vatidaṃ kulaputtassa padhānatthikassa padhānāya. Sace maṃ bhagavā anujāneyya, āgaccheyyāhaṃ imaṃ ambavanaṃ padhānāyā”ti.

Atha kho āyasmā meghiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā meghiyo bhagavantaṃ etadavoca – “idhāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya jantugāmaṃ piṇḍāya pāvisiṃ. Jantugāme piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena kimikāḷāya nadiyā tīraṃ tenupasaṅkamiṃ. Addasaṃ kho ahaṃ, bhante, kimikāḷāya nadiyā tīre jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno ambavanaṃ pāsādikaṃ ramaṇīyaṃ. Disvāna me etadahosi – ‘pāsādikaṃ vatidaṃ ambavanaṃ ramaṇīyaṃ. Alaṃ vatidaṃ kulaputtassa padhānatthikassa padhānāya. Sace maṃ bhagavā anujāneyya, āgaccheyyāhaṃ imaṃ ambavanaṃ padhānāyā’ti. Sace maṃ bhagavā anujāneyya, gaccheyyāhaṃ taṃ ambavanaṃ padhānāyā”ti. “Āgamehi tāva, meghiya! Ekakamhi [ekakamhā (sī. pī.)] tāva [vata (ka.)] yāva aññopi koci bhikkhu āgacchatī”ti [dissatūti (sabbattha, ṭīkāyampi pāṭhantaraṃ), āgacchatūti, dissatīti (ṭīkāyaṃ pāṭhantarāni)].

Dutiyampi kho āyasmā meghiyo bhagavantaṃ etadavoca – “bhagavato, bhante, natthi kiñci uttari karaṇīyaṃ, natthi katassa paṭicayo. Mayhaṃ kho pana, bhante, atthi uttari karaṇīyaṃ, atthi katassa paṭicayo. Sace maṃ bhagavā anujāneyya, gaccheyyāhaṃ taṃ ambavanaṃ padhānāyā”ti. “Āgamehi tāva, meghiya, ekakamhi tāva yāva aññopi koci bhikkhu āgacchatī”ti.

Tatiyampi kho āyasmā meghiyo bhagavantaṃ etadavoca – “bhagavato, bhante, natthi kiñci uttari karaṇīyaṃ, natthi katassa paṭicayo. Mayhaṃ kho pana, bhante, atthi uttari karaṇīyaṃ, atthi katassa paṭicayo. Sace maṃ bhagavā anujāneyya, gaccheyyāhaṃ taṃ ambavanaṃ padhānāyā”ti. “Padhānanti kho, meghiya, vadamānaṃ kinti vadeyyāma! Yassa dāni tvaṃ, meghiya, kālaṃ maññasī”ti.

Atha kho āyasmā meghiyo uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena taṃ ambavanaṃ tenupasaṅkami; upasaṅkamitvā taṃ ambavanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Atha kho āyasmato meghiyassa tasmiṃ ambavane viharantassa yebhuyyena tayo pāpakā akusalā vitakkā samudācaranti, seyyathidaṃ – kāmavitakko, byāpādavitakko, vihiṃsāvitakko. Atha kho āyasmato meghiyassa etadahosi – “acchariyaṃ vata bho, abbhutaṃ vata bho! Saddhāya ca vatamhā agārasmā anagāriyaṃ pabbajitā; atha ca panimehi tīhi pāpakehi akusalehi vitakkehi anvāsattā – kāmavitakkena, byāpādavitakkena, vihiṃsāvitakkenā”ti.

Atha kho āyasmā meghiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā meghiyo bhagavantaṃ etadavoca –

“Idha mayhaṃ, bhante, tasmiṃ ambavane viharantassa yebhuyyena tayo pāpakā akusalā vitakkā samudācaranti, seyyathidaṃ – kāmavitakko, byāpādavitakko, vihiṃsāvitakko. Tassa mayhaṃ, bhante, etadahosi – ‘acchariyaṃ vata bho, abbhutaṃ vata bho! Saddhāya ca vatamhā agārasmā anagāriyaṃ pabbajitā; atha ca panimehi tīhi pāpakehi akusalehi vitakkehi anvāsattā – kāmavitakkena, byāpādavitakkena, vihiṃsāvitakkenāti’”.

“Aparipakkāya, meghiya, cetovimuttiyā pañca dhammā paripakkāya saṃvattanti. Katame pañca? Idha, meghiya, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. Aparipakkāya, meghiya, cetovimuttiyā ayaṃ paṭhamo dhammo paripakkāya saṃvattati.

“Puna caparaṃ, meghiya, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Aparipakkāya, meghiya, cetovimuttiyā ayaṃ dutiyo dhammo paripakkāya saṃvattati.

“Puna caparaṃ, meghiya, yāyaṃ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṃ – appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī hoti akicchalābhī akasiralābhī. Aparipakkāya, meghiya, cetovimuttiyā ayaṃ tatiyo dhammo paripakkāya saṃvattati.

“Puna caparaṃ, meghiya, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Aparipakkāya, meghiya, cetovimuttiyā ayaṃ catuttho dhammo paripakkāya saṃvattati.

“Puna caparaṃ, meghiya, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Aparipakkāya, meghiya, cetovimuttiyā ayaṃ pañcamo dhammo paripakkāya saṃvattati.

“Kalyāṇamittassetaṃ, meghiya, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa – ‘sīlavā bhavissati…pe. … samādāya sikkhissati sikkhāpadesu’”.

“Kalyāṇamittassetaṃ, meghiya, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa – ‘yāyaṃ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṃ – appicchakathā…pe… vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī bhavissati akicchalābhī akasiralābhī’”.

“Kalyāṇamittassetaṃ, meghiya, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa – ‘āraddhavīriyo viharissati…pe… anikkhittadhuro kusalesu dhammesu’”.

“Kalyāṇamittassetaṃ, meghiya, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa – ‘paññavā bhavissati…pe… sammādukkhakkhayagāminiyā’”.

“Tena ca pana, meghiya, bhikkhunā imesu pañcasu dhammesu patiṭṭhāya cattāro dhammā uttari bhāvetabbā – asubhā bhāvetabbā rāgassa pahānāya, mettā bhāvetabbā byāpādassa pahānāya, ānāpānassati bhāvetabbā vitakkupacchedāya, aniccasaññā bhāvetabbā asmimānasamugghātāya. Aniccasaññino, meghiya, anattasaññā saṇṭhāti. Anattasaññī asmimānasamugghātaṃ pāpuṇāti diṭṭheva dhamme nibbānan”ti. Tatiyaṃ.

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三 具寿弥醯

一 那时，世尊住在遮梨迦国的遮梨迦山。那时，具寿弥醯是世尊的侍者。这时，具寿弥醯前往世尊所在之处，到了之后，礼敬世尊而站在一边，站在一边的具寿弥醯对世尊说：

大德！我想要进入阇斗村乞食。

弥醯！你自己知道时机。

二 这时，具寿弥醯在清晨，穿上下衣，拿着钵和衣，进入阇斗村乞食。在阇斗村乞食完毕，吃过饭后从乞食处回来，到了金鞞河边。具寿弥醯在金鞞河边步行，一边经行徘徊，一边看见芒果林极为美妙悦意。他看见后这样想：

这个芒果林实在是极为美妙悦意。善家子弟如果想要精勤修行，这个地方实在是适合精勤修行的地方。如果世尊允许我，我就来这个芒果林精勤修行。

三 这时，具寿弥醯前往世尊所在之处，到了之后，礼敬世尊而退坐到一边。坐在一边的具寿弥醯对世尊说：

大德！我在这里，于清晨，穿上下衣，拿着钵和衣，进入阇斗村乞食。在阇斗村乞食完毕，吃过饭后从乞食处回来，到了金鞞河边。大德！我在金鞞河边步行，一边经行徘徊，一边看见芒果林极为美妙悦意。我看见后这样想：‘这个芒果林实在是极为美妙悦意。善家子弟如果想要精勤修行，这个地方实在是适合精勤修行的地方。如果世尊允许我，我想要来这个芒果林精勤修行’。如果世尊允许我，我就去那个芒果林精勤修行。

弥醯！暂且等等，等其他比丘来，我们（现在）独自一人。

四 具寿弥醯第二次对世尊说：

大德！对于世尊来说，再没有什么需要做的了，已经完成的也没有什么可增益的了，然而大德！对我来说，还有需要做的事情，已经完成的还有可增益之处。如果世尊允许我，我想要去那个芒果林精勤修行。

弥醯！暂且等等，等其他比丘来，我们（现在）独自一人。

五 具寿弥醯第三次对世尊说：

大德！对于世尊来说，再没有什么需要做的了，已经完成的也没有什么可增益的了，然而大德！对我来说，还有需要做的事情，已经完成的还有可增益之处。如果世尊允许我，我就去那个芒果林精勤修行。

弥醯！你既然说要精勤，我们还能说什么呢？弥醯！你自己知道时机。

六 这时，具寿弥醯就从座位上起来，礼敬世尊、右绕世尊，右绕后前往那个芒果林。到了之后，进入那个芒果林，在一棵树下白天静坐。那时，具寿弥醯住在那个芒果林中，（心里）大多生起三种邪恶不善的念头，即：欲念、嗔念、害念。这时，具寿弥醯想：

真是稀有啊！真是前所未有啊！我凭着信心从在家出家，却被这三种邪恶不善的念头纠缠，即：欲念、嗔念、害念。

七 这时，具寿弥醯就前往世尊所在之处，到了之后，礼敬世尊而退坐到一边。坐在一边的具寿弥醯对世尊说：

大德！我在这里，住在那个芒果林中，（心里）大多生起三种邪恶不善的念头，即：欲念、嗔念、害念。

大德！那时，我想：‘真是稀有啊！真是前所未有啊！我凭着信心从在家出家，却被这三种邪恶不善的念头纠缠，即：欲念、嗔念、害念’。

弥醯！对于心解脱尚未成熟，使其成熟有五种法。是哪五种法呢？

八 弥醯！在这里，比丘有善知识为友，有善知识为伴，亲近善知识。弥醯！这是对于心解脱尚未成熟，使其成熟的第一种法。

九 弥醯！再者，比丘具足戒律，守护别解脱戒的律仪，行为与去处具足而安住，见到微小的罪过也感到怖畏，在学处中学习。弥醯！这是对于心解脱尚未成熟，使其成熟的第二种法。

一〇 弥醯！再者，比丘对于那些能够减少烦恼、有助于心解脱的谈论，即：少欲的谈论、知足的谈论、远离的谈论、不混杂的谈论、发起精进的谈论、戒的谈论、定的谈论、慧的谈论、解脱的谈论、解脱知见的谈论，像这样的谈论，能够轻易、不费力、顺畅地获得。弥醯！这是对于心解脱尚未成熟，使其成熟的第三种法。

一一 弥醯！再者，比丘发起精进而断除各种不善法，为圆满各种善法而安住，努力、勇猛、坚定，承担善法而不放弃。弥醯！这是对于心解脱尚未成熟，使其成熟的第四种法。

一二 弥醯！再者，比丘具足智慧，通达（法的）生起与息灭，具有圣者的抉择能力，成就导向正确灭尽苦的智慧。弥醯！这是对于心解脱尚未成熟，使其成熟的第五种法。

一三 弥醯！比丘如果有善知识为友，有善知识为伴，亲近善知识，就应当知道，（他）必定具足戒律，守护别解脱戒的律仪，行为与去处具足而安住，见到微小的罪过也感到怖畏，在学处中学习。

弥醯！比丘如果有善知识为友，有善知识为伴，亲近善知识，就应当知道，（他）必定能够（获得）那些减少烦恼、有助于心解脱的谈论，即：少欲的谈论、［知足的谈论、远离的谈论、不混杂的谈论、发起精进的谈论、戒的谈论、定的谈论、慧的谈论、解脱的谈论、］解脱知见的谈论，像这样的谈论，能够轻易、不费力、顺畅地获得。

弥醯！比丘如果有善知识为友，有善知识为伴，亲近善知识，就应当知道，（他）必定发起精进而［断除各种不善法，为圆满各种善法而安住，努力、勇猛、坚定，］承担善法而不放弃。

弥醯！比丘如果有善知识为友，有善知识为伴，亲近善知识，就应当知道，（他）是具足智慧，［通达（法的）生起与息灭，具有圣者的抉择能力，］成就导向正确灭尽苦的智慧的。

弥醯！再者，那位比丘立足于这五种法，应当进一步修习四种法：

应当修习不净观来断除贪欲。

应当修习慈悲观来断除嗔恚。

应当修习入出息念来断除（散乱的）寻思。

应当修习无常想来断除我慢。

弥醯！如果有了无常想，就能安立无我想；如果获得无我想，就能断除我慢，在现世证得涅槃”。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 9.1-51)/1.1 Sambodhivagga 等觉品 (AN 9.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.4 Nandakasutta 难陀说法 (AN 9.4)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Nandakasuttaṃ

4. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā nandako upaṭṭhānasālāyaṃ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā bahidvārakoṭṭhake aṭṭhāsi kathāpariyosānaṃ āgamayamāno. Atha kho bhagavā kathāpariyosānaṃ viditvā ukkāsetvā aggaḷaṃ ākoṭesi. Vivariṃsu kho te bhikkhū bhagavato dvāraṃ.

Atha kho bhagavā upaṭṭhānasālaṃ pavisitvā paññattāsane nisīdi. Nisajja kho bhagavā āyasmantaṃ nandakaṃ etadavoca – “dīgho kho tyāyaṃ, nandaka, dhammapariyāyo bhikkhūnaṃ paṭibhāsi. Api me piṭṭhi āgilāyati bahidvārakoṭṭhake ṭhitassa kathāpariyosānaṃ āgamayamānassā”ti.

Evaṃ vutte āyasmā nandako sārajjamānarūpo bhagavantaṃ etadavoca – “na kho pana mayaṃ, bhante, jānāma ‘bhagavā bahidvārakoṭṭhake ṭhito’ti. Sace hi mayaṃ, bhante, jāneyyāma ‘bhagavā bahidvārakoṭṭhake ṭhito’ti, ettakampi ( ) [(dhammaṃ) katthaci] no nappaṭibhāseyyā”ti.

Atha kho bhagavā āyasmantaṃ nandakaṃ sārajjamānarūpaṃ viditvā āyasmantaṃ nandakaṃ etadavoca – “sādhu, sādhu, nandaka! Etaṃ kho, nandaka, tumhākaṃ patirūpaṃ kulaputtānaṃ saddhāya agārasmā anagāriyaṃ pabbajitānaṃ, yaṃ tumhe dhammiyā kathāya sannisīdeyyātha. Sannipatitānaṃ vo, nandaka, dvayaṃ karaṇīyaṃ – dhammī vā kathā ariyo vā tuṇhībhāvo. [a. ni. 8.71; 9.1] Saddho ca, nandaka, bhikkhu hoti, no ca sīlavā. Evaṃ so tenaṅgena aparipūro hoti. Tena taṃ aṅgaṃ paripūretabbaṃ – ‘kintāhaṃ saddho ca assaṃ sīlavā cā’ti. Yato ca kho, nandaka, bhikkhu saddho ca hoti sīlavā ca, evaṃ so tenaṅgena paripūro hoti.

“Saddho ca, nandaka, bhikkhu hoti sīlavā ca, no ca lābhī ajjhattaṃ cetosamādhissa. Evaṃ so tenaṅgena aparipūro hoti. Tena taṃ aṅgaṃ paripūretabbaṃ – ‘kintāhaṃ saddho ca assaṃ sīlavā ca lābhī ca ajjhattaṃ cetosamādhissā’ti. Yato ca kho, nandaka, bhikkhu saddho ca hoti sīlavā ca lābhī ca ajjhattaṃ cetosamādhissa, evaṃ so tenaṅgena paripūro hoti.

“Saddho ca, nandaka, bhikkhu hoti sīlavā ca lābhī ca ajjhattaṃ cetosamādhissa, na lābhī adhipaññādhammavipassanāya. Evaṃ so tenaṅgena aparipūro hoti. Seyyathāpi, nandaka, pāṇako catuppādako assa. Tassa eko pādo omako lāmako. Evaṃ so tenaṅgena aparipūro assa. Evamevaṃ kho, nandaka, bhikkhu saddho ca hoti sīlavā ca lābhī ca ajjhattaṃ cetosamādhissa, na lābhī adhipaññādhammavipassanāya. Evaṃ so tenaṅgena aparipūro hoti. Tena taṃ aṅgaṃ paripūretabbaṃ – ‘kintāhaṃ saddho ca assaṃ sīlavā ca lābhī ca ajjhattaṃ cetosamādhissa lābhī ca adhipaññādhammavipassanāyā’”ti.

“Yato ca kho, nandaka, bhikkhu saddho ca hoti sīlavā ca lābhī ca ajjhattaṃ cetosamādhissa lābhī ca adhipaññādhammavipassanāya, evaṃ so tenaṅgena paripūro hotī”ti. Idamavoca bhagavā. Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.

Atha kho āyasmā nandako acirapakkantassa bhagavato bhikkhū āmantesi – “idāni, āvuso, bhagavā catūhi padehi kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsetvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘saddho ca, nandaka, bhikkhu hoti, no ca sīlavā. Evaṃ so tenaṅgena aparipūro hoti. Tena taṃ aṅgaṃ paripūretabbaṃ – kintāhaṃ saddho ca assaṃ sīlavā cā’ti. Yato ca kho nandaka bhikkhu saddho ca hoti sīlavā ca, evaṃ so tenaṅgena paripūro hoti. Saddho ca nandaka bhikkhu hoti sīlavā ca, no ca lābhī ajjhattaṃ cetosamādhissa…pe… lābhī ca ajjhattaṃ cetosamādhissa, na lābhī adhipaññādhammavipassanāya, evaṃ so tenaṅgena aparipūro hoti. Seyyathāpi nandaka pāṇako catuppādako assa, tassa eko pādo omako lāmako, evaṃ so tenaṅgena aparipūro assa. Evamevaṃ kho, nandaka, bhikkhu saddho ca hoti sīlavā ca, lābhī ca ajjhattaṃ cetosamādhissa, na lābhī adhipaññādhammavipassanāya, evaṃ so tenaṅgena aparipūro hoti, tena taṃ aṅgaṃ paripūretabbaṃ ‘kintāhaṃ saddho ca assaṃ sīlavā ca, lābhī ca ajjhattaṃ cetosamādhissa, lābhī ca adhipaññādhammavipassanāyā’ti. Yato ca kho, nandaka, bhikkhu saddho ca hoti sīlavā ca lābhī ca ajjhattaṃ cetosamādhissa lābhī ca adhipaññādhammavipassanāya, evaṃ so tenaṅgena paripūro hotī”ti.

“Pañcime, āvuso, ānisaṃsā kālena dhammassavane kālena dhammasākacchāya. Katame pañca? Idhāvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Yathā yathā, āvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti, tathā tathā so satthu piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Ayaṃ, āvuso, paṭhamo ānisaṃso kālena dhammassavane kālena dhammasākacchāya.

“Puna caparaṃ, āvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Yathā yathā, āvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ…pe… brahmacariyaṃ pakāseti, tathā tathā so tasmiṃ dhamme atthappaṭisaṃvedī ca hoti dhammappaṭisaṃvedī ca. Ayaṃ, āvuso, dutiyo ānisaṃso kālena dhammassavane kālena dhammasākacchāya.

“Puna caparaṃ, āvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Yathā yathā, āvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ…pe… brahmacariyaṃ pakāseti, tathā tathā so tasmiṃ dhamme gambhīraṃ atthapadaṃ paññāya ativijjha passati. Ayaṃ, āvuso, tatiyo ānisaṃso kālena dhammassavane kālena dhammasākacchāya.

“Puna caparaṃ, āvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ…pe… brahmacariyaṃ pakāseti. Yathā yathā, āvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ…pe… brahmacariyaṃ pakāseti, tathā tathā naṃ sabrahmacārī uttari sambhāventi – ‘addhā ayamāyasmā patto vā pajjati vā’. Ayaṃ, āvuso, catuttho ānisaṃso kālena dhammassavane kālena dhammasākacchāya.

“Puna caparaṃ, āvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Yathā yathā, āvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti, tattha ye kho bhikkhū sekhā appattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti, te taṃ dhammaṃ sutvā vīriyaṃ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Ye pana tattha bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññāvimuttā, te taṃ dhammaṃ sutvā diṭṭhadhammasukhavihāraṃyeva anuyuttā viharanti. Ayaṃ, āvuso, pañcamo ānisaṃso kālena dhammassavane kālena dhammasākacchāya. Ime kho, āvuso, pañca ānisaṃsā kālena dhammassavane kālena dhammasākacchāyā”ti. Catutthaṃ.

☸---------------------------------------------------------------------

四 难陀说法

一 那时，世尊住在舍卫城祇树给孤独园。

那时，具寿难陀在讲堂为诸位比丘说法、教导、劝勉、鼓励、使之欢喜。

二 这时，世尊就在傍晚时分，从静处出来，前往讲堂。到了之后，站在门廊外，等待说法结束。这时，世尊知道说法已结束，便敲门闩并咳嗽示意。那些比丘就为世尊打开门。这时，世尊进入讲堂，在设置好的座位上坐下。坐下后，世尊对具寿难陀说：

难陀！你为诸位比丘讲说佛法的时间很长啊。我站在门廊外，等待说法结束，都感到背痛了。

三 这样说时，具寿难陀就显出羞愧的样子，对世尊说：

大德！我们不知道世尊站在门廊外。大德！如果我们知道世尊站在门廊外，就不会这样说了。

这时，世尊知道具寿难陀显出羞愧的样子，就对具寿难陀这样说：

很好，很好！难陀！难陀！你们这些善男子，凭着信心从在家出家，为了说法而集合是合适的。难陀！你们集合在一起，应当做两件事：[即]说法或圣者的沉默。

难陀！如果比丘有信心而没有戒行，那么他在这方面就不圆满。他应当思考：‘怎样才能既有信又有戒’从而使这方面得以圆满。难陀！如果比丘既有信又有戒，那么他在这方面就圆满了。

难陀！如果比丘有信有戒，但没有获得内心的寂静（定），那么他在这方面就不圆满。他应当思考：‘怎样才能既有信、有戒，又获得内心的寂静’从而使这方面得以圆满。难陀！如果比丘既有信、有戒，又获得内心的寂静，那么他在这方面就圆满了。

难陀！如果比丘有信有戒，获得内心的寂静，但没有获得增上慧（观）的正观法，那么他在这方面就不圆满。难陀！譬如有一只四足兽，它的一只脚如果矮小残缺，那么它的肢体就不圆满。难陀！同样地，如果比丘有信有戒，获得内心的寂静，但没有获得增上慧的正观法，那么他在这方面就不圆满。他应当思考：‘怎样才能既有信、有戒，获得内心的寂静，又获得增上慧的正观法’从而使这方面得以圆满。难陀！如果比丘既有信、有戒，获得内心的寂静，又获得增上慧的正观法，那么他在这方面就圆满了。

世尊这样说。善逝（佛陀）说完这些话，就从座位上起来，进入了精舍。

四 这时，世尊离开不久，具寿难陀告诉诸位比丘说：

各位道友！刚才世尊用四个要点开示了纯一、圆满、清净的梵行，然后从座位上起来，进入了精舍。

也就是：

难陀！如果比丘有信［而没有戒行，那么他在这方面就不圆满。他应当思考：‘怎样才能既有信又有戒’从而使这方面得以圆满。难陀！如果比丘既有信又有戒，那么他在这方面就圆满了。

难陀！如果比丘有信有戒，但没有获得内心的寂静，那么他在这方面就不圆满。他应当思考：‘怎样才能既有信、有戒，又获得内心的寂静’从而使这方面得以圆满。难陀！如果比丘既有信、有戒而获得内心的寂静，那么他在这方面就圆满了。

难陀！如果比丘有信有戒，获得内心的寂静而没有获得增上慧的正观法，那么他在这方面就不圆满。

难陀！譬如有一只四足兽，它的一只脚如果矮小残缺，那么它的肢体就不圆满。难陀！同样地，如果比丘有信有戒，获得内心的寂静而没有获得增上慧的正观法，那么他在这方面就不圆满。他应当思考：‘怎样才能既有信、有戒而获得内心的寂静，又获得增上慧的正观法’从而使这方面得以圆满。难陀！如果比丘既有信、有戒而获得内心的寂静，又获得增上慧的正观法］，那么他在这方面就圆满了。

各位道友！适时地听法，适时地讨论法，就有五种功德（利益）。是哪五种呢？

五 各位道友！在这里，有位比丘为诸位比丘开示初善、中善、后善，义理具足、言辞具足的法，宣说纯一、圆满、清净的梵行。各位道友！比丘为诸位比丘开示初善、［中善、后善，义理具足、言辞具足的法］，宣说［纯一、圆满、］清净的梵行，因此，他被导师所喜爱、悦意、尊重、敬重。各位道友！这是适时地听法，适时地讨论法的第一种功德。

六 各位道友！再者，比丘为诸位比丘开示初善、［中善、后善，义理具足、言辞具足的法，］宣说［纯一、圆满、清净的］梵行。各位道友！比丘为诸位比丘开示初善、［中善、后善，义理具足、言辞具足的法，］宣说［纯一、圆满、清净的］梵行，因此，他于此法觉了义理、觉了法。各位道友！这是适时地听法，适时地讨论法的第二种功德。

七 各位道友！再者，比丘为诸位比丘开示初善、中善、后善，义理具足、言辞具足的法，宣说纯一、圆满、清净的梵行。各位道友！比丘为诸位比丘开示初善、［中善、后善，义理具足、言辞具足的法，］宣说［纯一、圆满、清净的］梵行，因此，他于此法以智慧通达，观察甚深的义理文句。各位道友！这是适时地听法，适时地讨论法的第三种功德。

八 各位道友！再者，比丘为诸位比丘开示初善、［中善、后善，义理具足、言辞具足的法，］宣说［纯一、圆满、清净的］梵行。各位道友！比丘为诸位比丘开示初善、［中善、后善，义理具足、言辞具足的法，］宣说［纯一、圆满、清净的］梵行，因此，同修们更加尊敬他，说：“这位具寿确实已经证得，或者将要证得。”各位道友！这是适时地听法，适时地讨论法的第四种功德。

九 各位道友！再者，比丘为诸位比丘开示初善、中善、后善，义理具足、言辞具足的法，宣说纯一、圆满、清净的梵行。各位道友！比丘为诸位比丘开示初善、中善、后善，义理具足、言辞具足的法，宣说纯一、圆满、清净的梵行，因此，那些还是有学、心尚未获得解脱、希求无上安稳而安住的比丘们，听了那个法之后，为了达到尚未达到的，证得尚未证得的，实现尚未实现的而发起精进努力；再者，那些已经是阿罗汉，诸漏已尽，［梵行］已立，所作已办，放下重担，逮得自身利益，灭尽所有束缚，以正智解脱的比丘们，听了那个法之后，能安住于当下的法乐之中。各位道友！这是适时地听法，适时地讨论法的第五种功德。

各位道友们！若适时地听法，适时地讨论法，就有这五种功德。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《8》Aṭṭhakanipātapāḷi 八集 (AN 8, 1-626)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 8.51-626)/2.6 Rāgapeyyāla 贪中略品 (AN 8.117-626)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.6.31--510 遍知瞋等四百八十经 (AN 8.147-626)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

147-626. “Dosassa…pe… mohassa… kodhassa… upanāhassa… makkhassa… paḷāsassa… issāya… macchariyassa … māyāya… sāṭheyyassa… thambhassa… sārambhassa… mānassa… atimānassa… madassa… pamādassa abhiññāya…pe… pariññāya… parikkhayāya… pahānāya… khayāya… vayāya… virāgāya… nirodhāya… cāgāya… paṭinissaggāya…pe… ime aṭṭha dhammā bhāvetabbā”ti.

Rāgapeyyālaṃ niṭṭhitaṃ.

Aṭṭhakanipātapāḷi niṭṭhitā.

☸---------------------------------------------------------------------

遍知瞋等四百八十经

第二章 瞋（第一～第十节）

一 ［诸比丘！］［为了完全了知］瞋［，应当修习八种法……乃至……为了出离瞋，应当修习这八种法。］

第三章 痴（第一～第十节）

一 ［诸比丘！］［为了完全了知］痴［，应当修习八种法……乃至……为了出离痴，应当修习这八种法。］

第四章 忿（第一～第十节）

一 ［诸比丘！］［为了完全了知］忿［，应当修习八种法……乃至……为了出离忿，应当修习这八种法。］

第五章 恨（第一～第十节）

一 ［诸比丘！］［为了完全了知］恨［，应当修习八种法……乃至……为了出离恨，应当修习这八种法。］

第六章 覆（隐藏过错）（第一～第十节）

一 ［诸比丘！］［为了完全了知］覆［，应当修习八种法……乃至……为了出离覆，应当修习这八种法。］

第七章 恼（恶报）（第一～第十节）

一 ［诸比丘！］［为了完全了知］恼［，应当修习八种法……乃至……为了出离恼，应当修习这八种法。］

第八章 嫉（第一～第十节）

一 ［诸比丘！］［为了完全了知］嫉［，应当修习八种法……乃至……为了出离嫉，应当修习这八种法。］

第九章 悭（吝啬）（第一～第十节）

一 ［诸比丘！］［为了完全了知］悭［，应当修习八种法……乃至……为了出离悭，应当修习这八种法。］

第十章 谄（谄媚）（第一～第十节）

一 ［诸比丘！］［为了完全了知］谄［，应当修习八种法……乃至……为了出离谄，应当修习这八种法。］

第十一章 诳（欺诳）（第一～第十节）

一 ［诸比丘！］［为了完全了知］诳［，应当修习八种法……乃至……为了出离诳，应当修习这八种法。］

第十二章 傲（僵硬）（第一～第十节）

一 ［诸比丘！］［为了完全了知］傲［，应当修习八种法……乃至……为了出离傲，应当修习这八种法。］

第十三章 愤发（争胜）（第一～第十节）

一 ［诸比丘！］［为了完全了知］愤发［，应当修习八种法……乃至……为了出离愤发，应当修习这八种法。］

第十四章 慢（第一～第十节）

一 ［诸比丘！］［为了完全了知］慢［，应当修习八种法……乃至……为了出离慢，应当修习这八种法。］

第十五章 过慢（骄慢）（第一～第十节）

一 ［诸比丘！］［为了完全了知］过慢［，应当修习八种法……乃至……为了出离过慢，应当修习这八种法。］

第十六章 憍（骄奢）（第一～第十节）

一 ［诸比丘！］［为了完全了知］憍［，应当修习八种法……乃至……为了出离憍，应当修习这八种法。］

第十七章 放逸

第一节 证知

一

一 ［诸比丘！］为了证知放逸，［应当修习八种法。是哪八种法呢？

二 也就是：正见、正思维、正语、正业、正命、正精进、正念、正定。

诸比丘！为了证知放逸，应当修习这八种法。

二

一 诸比丘！为了证知放逸，应当修习八种法。是哪八种法呢？

二 也就是：内心有色想，外观少量好或丑的各种色，获得‘我已胜过它们而了知、看见’这样的想。

三 也就是：内心有色想，外观无量好或丑的各种色，获得‘我已胜过它们而了知、看见’这样的想。

四 也就是：内心无色想，外观少量好或丑的各种色，获得‘我已胜过它们而了知、看见’这样的想。

五 也就是：内心无色想，外观无量好或丑的各种色，获得‘我已胜过它们而了知、看见’这样的想。

六 也就是：内心无色想，外观各种色，青、青色、青显现、青光，获得‘我已胜过它们而了知、看见’这样的想。

也就是：内心无色想，外观各种色，黄、黄色、黄显现、黄光，获得‘我已胜过它们而了知、看见’这样的想。

也就是：内心无色想，外观各种色，赤、赤色、赤显现、赤光，获得‘我已胜过它们而了知、看见’这样的想。

也就是：内心无色想，外观各种色，白、白色、白显现、白光，获得‘我已胜过它们而了知、看见’这样的想。

诸比丘！为了证知放逸，应当修习这八种法。

三

一 诸比丘！为了证知放逸，应当修习八种法。是哪八种法呢？

二 也就是：有色者观察诸色。内心无色想，外观诸色。（对禅相）胜解为‘清净’。超越一切色想，灭除有对想，不思维种种想，了知‘空是无边’，进入空无边处而圆满安住。超越一切空无边处，了知‘识是无边’，进入识无边处而圆满安住。超越一切识无边处，了知‘无少许所有’，进入无所有处而圆满安住。超越一切无所有处，进入非想非非想处而圆满安住。超越一切非想非非想处，进入想受灭而圆满安住。

诸比丘！为了证知放逸，应当修习这八种法。

第二节 遍知（一～三）

一 ［诸比丘！］为了遍知［放逸，应当修习八种法……乃至……为了遍知放逸，应当修习这八种法。］

第三节 遍尽（一～三）

一 ［诸比丘！］为了遍尽［放逸，应当修习八种法……乃至……为了遍尽放逸，应当修习这八种法。］

第四节 断（一～三）

一 ［诸比丘！］为了断［放逸，应当修习八种法……乃至……为了断放逸，应当修习这八种法。］

第五节 尽（一～三）

一 ［诸比丘！］为了尽［放逸，应当修习八种法……乃至……为了尽放逸，应当修习这八种法。］

第六节 灭（一～三）

一 ［诸比丘！］为了灭［放逸，应当修习八种法……乃至……为了灭放逸，应当修习这八种法。］

第七节 离贪（一～三）

一 ［诸比丘！］为了离贪［放逸，应当修习八种法……乃至……为了离贪放逸，应当修习这八种法。］

第八节 灭尽（一～三）

一 ［诸比丘！］为了灭尽［放逸，应当修习八种法……乃至……为了灭尽放逸，应当修习这八种法。］

第九节 弃舍（一～三）

一 ［诸比丘！］为了弃舍［放逸，应当修习八种法……乃至……为了弃舍放逸，应当修习这八种法。］

第十节 出离

一

一 诸比丘！为了出离放逸，应当修习八种法。是哪八种法呢？

二 也就是：正见、正思维、正语、正业、正命、正精进、正念、正定。

诸比丘！为了出离放逸，应当修习这八种法。

二

一 诸比丘！为了出离放逸，应当修习八种法。是哪八种法呢？

二 也就是：内心有色想，外观少量好或丑的各种色，获得‘我已胜过它们而了知、看见’这样的想。

三 也就是：内心有色想，外观无量好或丑的各种色，获得‘我已胜过它们而了知、看见’这样的想。

四 也就是：内心无色想，外观少量好或丑的各种色，获得‘我已胜过它们而了知、看见’这样的想。

五 也就是：内心无色想，外观无量好或丑的各种色，获得‘我已胜过它们而了知、看见’这样的想。

六 也就是：内心无色想，外观各种色，青、青色、青显现、青光，获得‘我已胜过它们而了知、看见’这样的想。

也就是：内心无色想，外观各种色，黄、黄色、黄显现、黄光，获得‘我已胜过它们而了知、看见’这样的想。

也就是：内心无色想，外观各种色，赤、赤色、赤显现、赤光，获得‘我已胜过它们而了知、看见’这样的想。

也就是：内心无色想，外观各种色，白、白色、白显现、白光，获得‘我已胜过它们而了知、看见’这样的想。

诸比丘！为了出离放逸，应当修习这八种法。

三

一 诸比丘！为了出离放逸，应当修习八种法。是哪八种法呢？

二 也就是：有色者观察诸色。内心无色想，外观诸色。（对禅相）胜解为‘清净’。超越一切色想，灭除有对想，不思维种种想，了知‘空是无边’，进入空无边处而圆满安住。超越一切空无边处，了知‘识是无边’，进入识无边处而圆满安住。超越一切识无边处，了知‘无少许所有’，进入无所有处而圆满安住。超越一切无所有处，进入非想非非想处而圆满安住。超越一切非想非非想处，进入想受灭而圆满安住。

诸比丘！为了出离放逸，应当修习这八种法。

八集[完]

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 9.1-51)/1.1 Sambodhivagga 等觉品 (AN 9.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.1 Sambodhisutta 正觉 (AN 9.1)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

Namo tassa bhagavato arahato sammāsambuddhassa

Aṅguttaranikāyo

Navakanipātapāḷi

1. Paṭhamapaṇṇāsakaṃ

1. Sambodhivaggo

1. Sambodhisuttaṃ

1. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi –

“Sace, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – ‘sambodhipakkhikānaṃ [sambodhapakkhikānaṃ (sī. syā. pī.)], āvuso, dhammānaṃ kā upanisā bhāvanāyā’ti, evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ kinti byākareyyāthā”ti? “Bhagavaṃmūlakā no, bhante, dhammā…pe… bhagavato sutvā bhikkhū dhāressantī”ti.

“Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Sace, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ – ‘sambodhipakkhikānaṃ, āvuso, dhammānaṃ kā upanisā bhāvanāyā’ti, evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha –

“Idhāvuso, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. Sambodhipakkhikānaṃ, āvuso, dhammānaṃ ayaṃ paṭhamā upanisā bhāvanāya.

“Puna caparaṃ, āvuso, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Sambodhipakkhikānaṃ, āvuso, dhammānaṃ ayaṃ dutiyā upanisā bhāvanāya.

“Puna caparaṃ, āvuso, bhikkhu yāyaṃ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṃ – appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī hoti akicchalābhī akasiralābhī. Sambodhipakkhikānaṃ, āvuso, dhammānaṃ ayaṃ tatiyā upanisā bhāvanāya.

“Puna caparaṃ, āvuso, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Sambodhipakkhikānaṃ, āvuso, dhammānaṃ ayaṃ catutthī upanisā bhāvanāya.

“Puna caparaṃ, āvuso, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Sambodhipakkhikānaṃ, āvuso, dhammānaṃ ayaṃ pañcamī upanisā bhāvanāya”.

“Kalyāṇamittassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa – sīlavā bhavissati, pātimokkhasaṃvarasaṃvuto viharissati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhissati sikkhāpadesu.

“Kalyāṇamittassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa – yāyaṃ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṃ – appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī bhavissati akicchalābhī akasiralābhī.

“Kalyāṇamittassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa – āraddhavīriyo viharissati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.

“Kalyāṇamittassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa – paññavā bhavissati udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.

“Tena ca pana, bhikkhave, bhikkhunā imesu pañcasu dhammesu patiṭṭhāya cattāro dhammā uttari [uttariṃ (sī. syā. pī.)] bhāvetabbā – asubhā bhāvetabbā rāgassa pahānāya, mettā bhāvetabbā byāpādassa pahānāya, ānāpānassati [ānāpānasati (sī. pī.)] bhāvetabbā vitakkupacchedāya, aniccasaññā bhāvetabbā asmimānasamugghātāya. Aniccasaññino, bhikkhave, anattasaññā saṇṭhāti. Anattasaññī asmimānasamugghātaṃ pāpuṇāti diṭṭheva dhamme nibbānan”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

九 集

第一 等觉品

一 正觉

一 我是这样听说的。某个时候，世尊住在舍卫城祇树给孤独园。在那里，世尊告诉各位比丘说：

诸比丘！

大德！

那些比丘回答世尊。世尊说：

二 诸比丘！如果有其他教派的游方修行者这样问：“朋友！修习有助于正觉的法，是以什么作为近因（或助缘）呢？”

诸比丘！当他们这样问时，你们对那些其他教派的游方修行者，应该怎么回答呢？

大德！我们的法，以世尊为根本，以世尊为指引，以世尊为依归。大德世尊！惟愿您能开示这里所说的义理。诸比丘愿意听闻世尊的教导并受持。

诸比丘！既然如此，你们要仔细听，好好思维！我将要说。

世尊说：

三 诸比丘！如果有其他教派的游方修行者这样问：“朋友！修习有助于正觉的法，是以什么作为近因（或助缘）呢？”

诸比丘！当他们这样问时，你们对那些其他教派的游方修行者，应该这样回答：

诸位朋友！在这里，比丘有善知识为友，有善知识为伴，亲近善知识。诸位朋友！这是修习有助于正觉的法所依的第一种近因。

四 诸位朋友！再者，比丘具足戒律，守护别解脱戒的律仪，行为与去处具足而安住，见到微小的罪过也感到怖畏，在学处中学习。诸位朋友！这是修习有助于正觉的法所依的第二种近因。

五 诸位朋友！再者，比丘对于那些能够减少烦恼、有助于心解脱的谈论，即：少欲的谈论、知足的谈论、远离的谈论、不混杂的谈论、发起精进的谈论、戒的谈论、定的谈论、慧的谈论、解脱的谈论、解脱知见的谈论，像这样的谈论，能够轻易、不费力、顺畅地获得。诸位朋友！这是修习有助于正觉的法所依的第三种近因。

六 诸位朋友！再者，比丘发起精进而断除各种不善法，为圆满各种善法而安住，努力、勇猛、坚定，承担善法而不放弃。诸位朋友！这是修习有助于正觉的法所依的第四种近因。

七 诸位朋友！再者，比丘具足智慧，通达（法的）生起与息灭，具有圣者的抉择能力，成就导向正确灭尽苦的智慧。诸位朋友！这是修习有助于正觉的法所依的第五种近因。

八 诸比丘！比丘如果有善知识为友，有善知识为伴，亲近善知识，就应当知道，（他）是具足戒律，守护别解脱戒的律仪，行为与去处具足而安住，见到微小的罪过也感到怖畏，在学处中学习的。

诸比丘！比丘如果有善知识为友，有善知识为伴，亲近善知识，就应当知道，（他）必定能够（获得）那些减少烦恼、有助于心解脱的谈论，即：少欲的谈论、［知足的谈论、远离的谈论、不混杂的谈论、发起精进的谈论、戒的谈论、定的谈论、慧的谈论、解脱的谈论、解脱知见的谈论，］像这样的谈论，能够轻易、不费力、顺畅地获得。

诸比丘！比丘如果有善知识为友，有善知识为伴，亲近善知识，就应当知道，（他）是发起精进而断除各种不善法，为圆满各种善法而安住，努力、勇猛、坚定，承担善法而不放弃的。

诸比丘！比丘如果有善知识为友，有善知识为伴，亲近善知识，就应当知道，（他）是具足智慧，通达（法的）生起与息灭，具有圣者的抉择能力，成就导向正确灭尽苦的智慧的。

诸比丘！再者，那比丘立足于这五种法，还应当修习四种法。

应当修习不净观来断除贪欲。

应当修习慈悲观来断除嗔恚。

应当修习入出息念来断除（散乱的）寻思。

应当修习无常想来断除我慢。

诸比丘！比丘如果获得无常想，就能安立无我想；如果获得无我想，就能断除我慢，在现世证得涅槃。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.8.21 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 9.1-51)/1.1 Sambodhivagga 等觉品 (AN 9.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.2 Nissayasutta 依止 (AN 9.2)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Nissayasuttaṃ

依止经

☆ 有学五力（如来五力） ➾ ➊ 信力、➋ 惭力 、➌ 愧力 、➍ 精进力、➎ 慧力。

2. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ…pe…

[upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.]

这时，有一位比丘。前往世尊所在之处，到了之后，礼敬世尊而退坐到一边。

ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca –

坐在一边的这位比丘对世尊说：

“‘nissayasampanno nissayasampanno’ti, bhante, vuccati.

“大德！所谓‘所依具足’——止于至善、基础巩固。称为所依具足者，

Kittāvatā nu kho, bhante, bhikkhu nissayasampanno hotī”ti?

大德！怎样才算是比丘‘所依具足’（止于至善、基础巩固）呢？”

“Saddhaṃ ce, bhikkhu, bhikkhu nissāya akusalaṃ pajahati kusalaṃ bhāveti, pahīnamevassa taṃ akusalaṃ hoti.

“［一］➊ 比丘！如果比丘依止于‘信’（四不坏信）而断除不善法，修习善法，那么他的不善法就已经被断除。

Hiriṃ ce, bhikkhu, bhikkhu nissāya…pe…

➋ 比丘！如果比丘依止于‘惭’（内心清白、知耻）而断除不善法，修习善法，那么他的不善法就已经被断除。

ottappaṃ ce, bhikkhu, bhikkhu nissāya…pe…

➌ 比丘！如果比丘依止于‘愧’（对外境、他人感到羞愧）而断除不善法，修习善法，那么他的不善法就已经被断除。

vīriyaṃ ce, bhikkhu, bhikkhu nissāya…pe…

➍ 比丘！如果比丘依止于‘精进’（四正勤）而断除不善法，修习善法，那么他的不善法就已经被断除。

paññaṃ ce, bhikkhu, bhikkhu nissāya akusalaṃ pajahati kusalaṃ bhāveti, pahīnamevassa taṃ akusalaṃ hoti.

➎ 比丘！如果比丘依止于‘慧’（四圣谛）而断除不善法，修习善法，那么他的不善法就已经被断除。

Taṃ hissa bhikkhuno akusalaṃ pahīnaṃ hoti suppahīnaṃ,

实际上，那位比丘的不善法已被断除，善于舍断。

yaṃsa ariyāya paññāya disvā pahīnaṃ”.

当他以圣者的智慧（如理作意地）观察之后，（剩余的各种烦恼）就已经被舍断。”

“Tena ca pana, bhikkhu, bhikkhunā imesu pañcasu dhammesu patiṭṭhāya cattāro upanissāya vihātabbā.

“比丘！再者，那位比丘应当立足于这（有学五力、如来五力的）五种法；依止于（审慎四依的）四种法而安住。

Katame cattāro?

［二］是哪（审慎四依的）四种法呢？

Idha, bhikkhu, bhikkhu

比丘！比丘在这个世间——

saṅkhāyekaṃ paṭisevati,

① 审慎客观地明智判断之后，而去亲近某事（追随善法）；

saṅkhāyekaṃ adhivāseti,

② 审慎客观地明智判断之后，而去忍受某事（忍受善法）；

saṅkhāyekaṃ parivajjeti,

③ 审慎客观地明智判断之后，而去避开某事（迴避恶法）；

saṅkhāyekaṃ vinodeti.

④ 审慎客观地明智判断之后，而去除去某事（断除恶法）。

Evaṃ kho, bhikkhu, bhikkhu nissayasampanno hotī”ti.

比丘！这样，比丘就是‘所依具足’——止于至善、基础巩固。”

Dutiyaṃ.

依止经 ～等觉品‧第二经结束

～《增支部经典‧九集‧初五十经篇‧等觉品‧Nissayasutta 依止经》(AN 9.2)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 9.1-51)/1.1 Sambodhivagga 等觉品 (AN 9.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.3 Meghiyasutta 具寿弥醯 (AN 9.3)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Meghiyasuttaṃ

3. Ekaṃ samayaṃ bhagavā cālikāyaṃ viharati cālikāpabbate. Tena kho pana samayena āyasmā meghiyo bhagavato upaṭṭhāko hoti. Atha kho āyasmā meghiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho āyasmā meghiyo bhagavantaṃ etadavoca – “icchāmahaṃ, bhante, jantugāmaṃ [jatugāmaṃ (sī. aṭṭha., syā. aṭṭha.), jattugāmaṃ (ka. aṭṭhakathāyampi pāṭhantaraṃ)] piṇḍāya pavisitun”ti. “Yassa dāni tvaṃ, meghiya, kālaṃ maññasī”ti.

Atha kho āyasmā meghiyo pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya jantugāmaṃ piṇḍāya pāvisi. Jantugāme piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena kimikāḷāya nadiyā tīraṃ tenupasaṅkami. Addasā kho āyasmā meghiyo kimikāḷāya nadiyā tīre jaṅghāvihāraṃ [jaṅghavihāraṃ (syā. ka.)] anucaṅkamamāno anuvicaramāno ambavanaṃ pāsādikaṃ ramaṇīyaṃ. Disvānassa etadahosi – “pāsādikaṃ vatidaṃ ambavanaṃ ramaṇīyaṃ, alaṃ vatidaṃ kulaputtassa padhānatthikassa padhānāya. Sace maṃ bhagavā anujāneyya, āgaccheyyāhaṃ imaṃ ambavanaṃ padhānāyā”ti.

Atha kho āyasmā meghiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā meghiyo bhagavantaṃ etadavoca – “idhāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya jantugāmaṃ piṇḍāya pāvisiṃ. Jantugāme piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena kimikāḷāya nadiyā tīraṃ tenupasaṅkamiṃ. Addasaṃ kho ahaṃ, bhante, kimikāḷāya nadiyā tīre jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno ambavanaṃ pāsādikaṃ ramaṇīyaṃ. Disvāna me etadahosi – ‘pāsādikaṃ vatidaṃ ambavanaṃ ramaṇīyaṃ. Alaṃ vatidaṃ kulaputtassa padhānatthikassa padhānāya. Sace maṃ bhagavā anujāneyya, āgaccheyyāhaṃ imaṃ ambavanaṃ padhānāyā’ti. Sace maṃ bhagavā anujāneyya, gaccheyyāhaṃ taṃ ambavanaṃ padhānāyā”ti. “Āgamehi tāva, meghiya! Ekakamhi [ekakamhā (sī. pī.)] tāva [vata (ka.)] yāva aññopi koci bhikkhu āgacchatī”ti [dissatūti (sabbattha, ṭīkāyampi pāṭhantaraṃ), āgacchatūti, dissatīti (ṭīkāyaṃ pāṭhantarāni)].

Dutiyampi kho āyasmā meghiyo bhagavantaṃ etadavoca – “bhagavato, bhante, natthi kiñci uttari karaṇīyaṃ, natthi katassa paṭicayo. Mayhaṃ kho pana, bhante, atthi uttari karaṇīyaṃ, atthi katassa paṭicayo. Sace maṃ bhagavā anujāneyya, gaccheyyāhaṃ taṃ ambavanaṃ padhānāyā”ti. “Āgamehi tāva, meghiya, ekakamhi tāva yāva aññopi koci bhikkhu āgacchatī”ti.

Tatiyampi kho āyasmā meghiyo bhagavantaṃ etadavoca – “bhagavato, bhante, natthi kiñci uttari karaṇīyaṃ, natthi katassa paṭicayo. Mayhaṃ kho pana, bhante, atthi uttari karaṇīyaṃ, atthi katassa paṭicayo. Sace maṃ bhagavā anujāneyya, gaccheyyāhaṃ taṃ ambavanaṃ padhānāyā”ti. “Padhānanti kho, meghiya, vadamānaṃ kinti vadeyyāma! Yassa dāni tvaṃ, meghiya, kālaṃ maññasī”ti.

Atha kho āyasmā meghiyo uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena taṃ ambavanaṃ tenupasaṅkami; upasaṅkamitvā taṃ ambavanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Atha kho āyasmato meghiyassa tasmiṃ ambavane viharantassa yebhuyyena tayo pāpakā akusalā vitakkā samudācaranti, seyyathidaṃ – kāmavitakko, byāpādavitakko, vihiṃsāvitakko. Atha kho āyasmato meghiyassa etadahosi – “acchariyaṃ vata bho, abbhutaṃ vata bho! Saddhāya ca vatamhā agārasmā anagāriyaṃ pabbajitā; atha ca panimehi tīhi pāpakehi akusalehi vitakkehi anvāsattā – kāmavitakkena, byāpādavitakkena, vihiṃsāvitakkenā”ti.

Atha kho āyasmā meghiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā meghiyo bhagavantaṃ etadavoca –

“Idha mayhaṃ, bhante, tasmiṃ ambavane viharantassa yebhuyyena tayo pāpakā akusalā vitakkā samudācaranti, seyyathidaṃ – kāmavitakko, byāpādavitakko, vihiṃsāvitakko. Tassa mayhaṃ, bhante, etadahosi – ‘acchariyaṃ vata bho, abbhutaṃ vata bho! Saddhāya ca vatamhā agārasmā anagāriyaṃ pabbajitā; atha ca panimehi tīhi pāpakehi akusalehi vitakkehi anvāsattā – kāmavitakkena, byāpādavitakkena, vihiṃsāvitakkenāti’”.

“Aparipakkāya, meghiya, cetovimuttiyā pañca dhammā paripakkāya saṃvattanti. Katame pañca? Idha, meghiya, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. Aparipakkāya, meghiya, cetovimuttiyā ayaṃ paṭhamo dhammo paripakkāya saṃvattati.

“Puna caparaṃ, meghiya, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Aparipakkāya, meghiya, cetovimuttiyā ayaṃ dutiyo dhammo paripakkāya saṃvattati.

“Puna caparaṃ, meghiya, yāyaṃ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṃ – appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī hoti akicchalābhī akasiralābhī. Aparipakkāya, meghiya, cetovimuttiyā ayaṃ tatiyo dhammo paripakkāya saṃvattati.

“Puna caparaṃ, meghiya, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Aparipakkāya, meghiya, cetovimuttiyā ayaṃ catuttho dhammo paripakkāya saṃvattati.

“Puna caparaṃ, meghiya, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Aparipakkāya, meghiya, cetovimuttiyā ayaṃ pañcamo dhammo paripakkāya saṃvattati.

“Kalyāṇamittassetaṃ, meghiya, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa – ‘sīlavā bhavissati…pe. … samādāya sikkhissati sikkhāpadesu’”.

“Kalyāṇamittassetaṃ, meghiya, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa – ‘yāyaṃ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṃ – appicchakathā…pe… vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī bhavissati akicchalābhī akasiralābhī’”.

“Kalyāṇamittassetaṃ, meghiya, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa – ‘āraddhavīriyo viharissati…pe… anikkhittadhuro kusalesu dhammesu’”.

“Kalyāṇamittassetaṃ, meghiya, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa – ‘paññavā bhavissati…pe… sammādukkhakkhayagāminiyā’”.

“Tena ca pana, meghiya, bhikkhunā imesu pañcasu dhammesu patiṭṭhāya cattāro dhammā uttari bhāvetabbā – asubhā bhāvetabbā rāgassa pahānāya, mettā bhāvetabbā byāpādassa pahānāya, ānāpānassati bhāvetabbā vitakkupacchedāya, aniccasaññā bhāvetabbā asmimānasamugghātāya. Aniccasaññino, meghiya, anattasaññā saṇṭhāti. Anattasaññī asmimānasamugghātaṃ pāpuṇāti diṭṭheva dhamme nibbānan”ti. Tatiyaṃ.

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三 具寿弥醯

一 那时，世尊住在遮梨迦国的遮梨迦山。那时，具寿弥醯是世尊的侍者。这时，具寿弥醯前往世尊所在之处，到了之后，礼敬世尊而站在一边，站在一边的具寿弥醯对世尊说：

大德！我想要进入阇斗村乞食。

弥醯！你自己知道时机。

二 这时，具寿弥醯在清晨，穿上下衣，拿着钵和衣，进入阇斗村乞食。在阇斗村乞食完毕，吃过饭后从乞食处回来，到了金鞞河边。具寿弥醯在金鞞河边步行，一边经行徘徊，一边看见芒果林极为美妙悦意。他看见后这样想：

这个芒果林实在是极为美妙悦意。善家子弟如果想要精勤修行，这个地方实在是适合精勤修行的地方。如果世尊允许我，我就来这个芒果林精勤修行。

三 这时，具寿弥醯前往世尊所在之处，到了之后，礼敬世尊而退坐到一边。坐在一边的具寿弥醯对世尊说：

大德！我在这里，于清晨，穿上下衣，拿着钵和衣，进入阇斗村乞食。在阇斗村乞食完毕，吃过饭后从乞食处回来，到了金鞞河边。大德！我在金鞞河边步行，一边经行徘徊，一边看见芒果林极为美妙悦意。我看见后这样想：‘这个芒果林实在是极为美妙悦意。善家子弟如果想要精勤修行，这个地方实在是适合精勤修行的地方。如果世尊允许我，我想要来这个芒果林精勤修行’。如果世尊允许我，我就去那个芒果林精勤修行。

弥醯！暂且等等，等其他比丘来，我们（现在）独自一人。

四 具寿弥醯第二次对世尊说：

大德！对于世尊来说，再没有什么需要做的了，已经完成的也没有什么可增益的了，然而大德！对我来说，还有需要做的事情，已经完成的还有可增益之处。如果世尊允许我，我想要去那个芒果林精勤修行。

弥醯！暂且等等，等其他比丘来，我们（现在）独自一人。

五 具寿弥醯第三次对世尊说：

大德！对于世尊来说，再没有什么需要做的了，已经完成的也没有什么可增益的了，然而大德！对我来说，还有需要做的事情，已经完成的还有可增益之处。如果世尊允许我，我就去那个芒果林精勤修行。

弥醯！你既然说要精勤，我们还能说什么呢？弥醯！你自己知道时机。

六 这时，具寿弥醯就从座位上起来，礼敬世尊、右绕世尊，右绕后前往那个芒果林。到了之后，进入那个芒果林，在一棵树下白天静坐。那时，具寿弥醯住在那个芒果林中，（心里）大多生起三种邪恶不善的念头，即：欲念、嗔念、害念。这时，具寿弥醯想：

真是稀有啊！真是前所未有啊！我凭着信心从在家出家，却被这三种邪恶不善的念头纠缠，即：欲念、嗔念、害念。

七 这时，具寿弥醯就前往世尊所在之处，到了之后，礼敬世尊而退坐到一边。坐在一边的具寿弥醯对世尊说：

大德！我在这里，住在那个芒果林中，（心里）大多生起三种邪恶不善的念头，即：欲念、嗔念、害念。

大德！那时，我想：‘真是稀有啊！真是前所未有啊！我凭着信心从在家出家，却被这三种邪恶不善的念头纠缠，即：欲念、嗔念、害念’。

弥醯！对于心解脱尚未成熟，使其成熟有五种法。是哪五种法呢？

八 弥醯！在这里，比丘有善知识为友，有善知识为伴，亲近善知识。弥醯！这是对于心解脱尚未成熟，使其成熟的第一种法。

九 弥醯！再者，比丘具足戒律，守护别解脱戒的律仪，行为与去处具足而安住，见到微小的罪过也感到怖畏，在学处中学习。弥醯！这是对于心解脱尚未成熟，使其成熟的第二种法。

一〇 弥醯！再者，比丘对于那些能够减少烦恼、有助于心解脱的谈论，即：少欲的谈论、知足的谈论、远离的谈论、不混杂的谈论、发起精进的谈论、戒的谈论、定的谈论、慧的谈论、解脱的谈论、解脱知见的谈论，像这样的谈论，能够轻易、不费力、顺畅地获得。弥醯！这是对于心解脱尚未成熟，使其成熟的第三种法。

一一 弥醯！再者，比丘发起精进而断除各种不善法，为圆满各种善法而安住，努力、勇猛、坚定，承担善法而不放弃。弥醯！这是对于心解脱尚未成熟，使其成熟的第四种法。

一二 弥醯！再者，比丘具足智慧，通达（法的）生起与息灭，具有圣者的抉择能力，成就导向正确灭尽苦的智慧。弥醯！这是对于心解脱尚未成熟，使其成熟的第五种法。

一三 弥醯！比丘如果有善知识为友，有善知识为伴，亲近善知识，就应当知道，（他）必定具足戒律，守护别解脱戒的律仪，行为与去处具足而安住，见到微小的罪过也感到怖畏，在学处中学习。

弥醯！比丘如果有善知识为友，有善知识为伴，亲近善知识，就应当知道，（他）必定能够（获得）那些减少烦恼、有助于心解脱的谈论，即：少欲的谈论、［知足的谈论、远离的谈论、不混杂的谈论、发起精进的谈论、戒的谈论、定的谈论、慧的谈论、解脱的谈论、］解脱知见的谈论，像这样的谈论，能够轻易、不费力、顺畅地获得。

弥醯！比丘如果有善知识为友，有善知识为伴，亲近善知识，就应当知道，（他）必定发起精进而［断除各种不善法，为圆满各种善法而安住，努力、勇猛、坚定，］承担善法而不放弃。

弥醯！比丘如果有善知识为友，有善知识为伴，亲近善知识，就应当知道，（他）是具足智慧，［通达（法的）生起与息灭，具有圣者的抉择能力，］成就导向正确灭尽苦的智慧的。

弥醯！再者，那位比丘立足于这五种法，应当进一步修习四种法：

应当修习不净观来断除贪欲。

应当修习慈悲观来断除嗔恚。

应当修习入出息念来断除（散乱的）寻思。

应当修习无常想来断除我慢。

弥醯！如果有了无常想，就能安立无我想；如果获得无我想，就能断除我慢，在现世证得涅槃”。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 9.1-51)/1.1 Sambodhivagga 等觉品 (AN 9.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.4 Nandakasutta 难陀说法 (AN 9.4)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Nandakasuttaṃ

4. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā nandako upaṭṭhānasālāyaṃ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā bahidvārakoṭṭhake aṭṭhāsi kathāpariyosānaṃ āgamayamāno. Atha kho bhagavā kathāpariyosānaṃ viditvā ukkāsetvā aggaḷaṃ ākoṭesi. Vivariṃsu kho te bhikkhū bhagavato dvāraṃ.

Atha kho bhagavā upaṭṭhānasālaṃ pavisitvā paññattāsane nisīdi. Nisajja kho bhagavā āyasmantaṃ nandakaṃ etadavoca – “dīgho kho tyāyaṃ, nandaka, dhammapariyāyo bhikkhūnaṃ paṭibhāsi. Api me piṭṭhi āgilāyati bahidvārakoṭṭhake ṭhitassa kathāpariyosānaṃ āgamayamānassā”ti.

Evaṃ vutte āyasmā nandako sārajjamānarūpo bhagavantaṃ etadavoca – “na kho pana mayaṃ, bhante, jānāma ‘bhagavā bahidvārakoṭṭhake ṭhito’ti. Sace hi mayaṃ, bhante, jāneyyāma ‘bhagavā bahidvārakoṭṭhake ṭhito’ti, ettakampi ( ) [(dhammaṃ) katthaci] no nappaṭibhāseyyā”ti.

Atha kho bhagavā āyasmantaṃ nandakaṃ sārajjamānarūpaṃ viditvā āyasmantaṃ nandakaṃ etadavoca – “sādhu, sādhu, nandaka! Etaṃ kho, nandaka, tumhākaṃ patirūpaṃ kulaputtānaṃ saddhāya agārasmā anagāriyaṃ pabbajitānaṃ, yaṃ tumhe dhammiyā kathāya sannisīdeyyātha. Sannipatitānaṃ vo, nandaka, dvayaṃ karaṇīyaṃ – dhammī vā kathā ariyo vā tuṇhībhāvo. [a. ni. 8.71; 9.1] Saddho ca, nandaka, bhikkhu hoti, no ca sīlavā. Evaṃ so tenaṅgena aparipūro hoti. Tena taṃ aṅgaṃ paripūretabbaṃ – ‘kintāhaṃ saddho ca assaṃ sīlavā cā’ti. Yato ca kho, nandaka, bhikkhu saddho ca hoti sīlavā ca, evaṃ so tenaṅgena paripūro hoti.

“Saddho ca, nandaka, bhikkhu hoti sīlavā ca, no ca lābhī ajjhattaṃ cetosamādhissa. Evaṃ so tenaṅgena aparipūro hoti. Tena taṃ aṅgaṃ paripūretabbaṃ – ‘kintāhaṃ saddho ca assaṃ sīlavā ca lābhī ca ajjhattaṃ cetosamādhissā’ti. Yato ca kho, nandaka, bhikkhu saddho ca hoti sīlavā ca lābhī ca ajjhattaṃ cetosamādhissa, evaṃ so tenaṅgena paripūro hoti.

“Saddho ca, nandaka, bhikkhu hoti sīlavā ca lābhī ca ajjhattaṃ cetosamādhissa, na lābhī adhipaññādhammavipassanāya. Evaṃ so tenaṅgena aparipūro hoti. Seyyathāpi, nandaka, pāṇako catuppādako assa. Tassa eko pādo omako lāmako. Evaṃ so tenaṅgena aparipūro assa. Evamevaṃ kho, nandaka, bhikkhu saddho ca hoti sīlavā ca lābhī ca ajjhattaṃ cetosamādhissa, na lābhī adhipaññādhammavipassanāya. Evaṃ so tenaṅgena aparipūro hoti. Tena taṃ aṅgaṃ paripūretabbaṃ – ‘kintāhaṃ saddho ca assaṃ sīlavā ca lābhī ca ajjhattaṃ cetosamādhissa lābhī ca adhipaññādhammavipassanāyā’”ti.

“Yato ca kho, nandaka, bhikkhu saddho ca hoti sīlavā ca lābhī ca ajjhattaṃ cetosamādhissa lābhī ca adhipaññādhammavipassanāya, evaṃ so tenaṅgena paripūro hotī”ti. Idamavoca bhagavā. Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.

Atha kho āyasmā nandako acirapakkantassa bhagavato bhikkhū āmantesi – “idāni, āvuso, bhagavā catūhi padehi kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsetvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘saddho ca, nandaka, bhikkhu hoti, no ca sīlavā. Evaṃ so tenaṅgena aparipūro hoti. Tena taṃ aṅgaṃ paripūretabbaṃ – kintāhaṃ saddho ca assaṃ sīlavā cā’ti. Yato ca kho nandaka bhikkhu saddho ca hoti sīlavā ca, evaṃ so tenaṅgena paripūro hoti. Saddho ca nandaka bhikkhu hoti sīlavā ca, no ca lābhī ajjhattaṃ cetosamādhissa…pe… lābhī ca ajjhattaṃ cetosamādhissa, na lābhī adhipaññādhammavipassanāya, evaṃ so tenaṅgena aparipūro hoti. Seyyathāpi nandaka pāṇako catuppādako assa, tassa eko pādo omako lāmako, evaṃ so tenaṅgena aparipūro assa. Evamevaṃ kho, nandaka, bhikkhu saddho ca hoti sīlavā ca, lābhī ca ajjhattaṃ cetosamādhissa, na lābhī adhipaññādhammavipassanāya, evaṃ so tenaṅgena aparipūro hoti, tena taṃ aṅgaṃ paripūretabbaṃ ‘kintāhaṃ saddho ca assaṃ sīlavā ca, lābhī ca ajjhattaṃ cetosamādhissa, lābhī ca adhipaññādhammavipassanāyā’ti. Yato ca kho, nandaka, bhikkhu saddho ca hoti sīlavā ca lābhī ca ajjhattaṃ cetosamādhissa lābhī ca adhipaññādhammavipassanāya, evaṃ so tenaṅgena paripūro hotī”ti.

“Pañcime, āvuso, ānisaṃsā kālena dhammassavane kālena dhammasākacchāya. Katame pañca? Idhāvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Yathā yathā, āvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti, tathā tathā so satthu piyo ca hoti manāpo ca garu ca bhāvanīyo ca. Ayaṃ, āvuso, paṭhamo ānisaṃso kālena dhammassavane kālena dhammasākacchāya.

“Puna caparaṃ, āvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Yathā yathā, āvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ…pe… brahmacariyaṃ pakāseti, tathā tathā so tasmiṃ dhamme atthappaṭisaṃvedī ca hoti dhammappaṭisaṃvedī ca. Ayaṃ, āvuso, dutiyo ānisaṃso kālena dhammassavane kālena dhammasākacchāya.

“Puna caparaṃ, āvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Yathā yathā, āvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ…pe… brahmacariyaṃ pakāseti, tathā tathā so tasmiṃ dhamme gambhīraṃ atthapadaṃ paññāya ativijjha passati. Ayaṃ, āvuso, tatiyo ānisaṃso kālena dhammassavane kālena dhammasākacchāya.

“Puna caparaṃ, āvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ…pe… brahmacariyaṃ pakāseti. Yathā yathā, āvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ…pe… brahmacariyaṃ pakāseti, tathā tathā naṃ sabrahmacārī uttari sambhāventi – ‘addhā ayamāyasmā patto vā pajjati vā’. Ayaṃ, āvuso, catuttho ānisaṃso kālena dhammassavane kālena dhammasākacchāya.

“Puna caparaṃ, āvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Yathā yathā, āvuso, bhikkhu bhikkhūnaṃ dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti, tattha ye kho bhikkhū sekhā appattamānasā anuttaraṃ yogakkhemaṃ patthayamānā viharanti, te taṃ dhammaṃ sutvā vīriyaṃ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Ye pana tattha bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā sammadaññāvimuttā, te taṃ dhammaṃ sutvā diṭṭhadhammasukhavihāraṃyeva anuyuttā viharanti. Ayaṃ, āvuso, pañcamo ānisaṃso kālena dhammassavane kālena dhammasākacchāya. Ime kho, āvuso, pañca ānisaṃsā kālena dhammassavane kālena dhammasākacchāyā”ti. Catutthaṃ.

☸---------------------------------------------------------------------

四 难陀说法

一 那时，世尊住在舍卫城祇树给孤独园。

那时，具寿难陀在讲堂为诸位比丘说法、教导、劝勉、鼓励、使之欢喜。

二 这时，世尊就在傍晚时分，从静处出来，前往讲堂。到了之后，站在门廊外，等待说法结束。这时，世尊知道说法已结束，便敲门闩并咳嗽示意。那些比丘就为世尊打开门。这时，世尊进入讲堂，在设置好的座位上坐下。坐下后，世尊对具寿难陀说：

难陀！你为诸位比丘讲说佛法的时间很长啊。我站在门廊外，等待说法结束，都感到背痛了。

三 这样说时，具寿难陀就显出羞愧的样子，对世尊说：

大德！我们不知道世尊站在门廊外。大德！如果我们知道世尊站在门廊外，就不会这样说了。

这时，世尊知道具寿难陀显出羞愧的样子，就对具寿难陀这样说：

很好，很好！难陀！难陀！你们这些善男子，凭着信心从在家出家，为了说法而集合是合适的。难陀！你们集合在一起，应当做两件事：[即]说法或圣者的沉默。

难陀！如果比丘有信心而没有戒行，那么他在这方面就不圆满。他应当思考：‘怎样才能既有信又有戒’从而使这方面得以圆满。难陀！如果比丘既有信又有戒，那么他在这方面就圆满了。

难陀！如果比丘有信有戒，但没有获得内心的寂静（定），那么他在这方面就不圆满。他应当思考：‘怎样才能既有信、有戒，又获得内心的寂静’从而使这方面得以圆满。难陀！如果比丘既有信、有戒，又获得内心的寂静，那么他在这方面就圆满了。

难陀！如果比丘有信有戒，获得内心的寂静，但没有获得增上慧（观）的正观法，那么他在这方面就不圆满。难陀！譬如有一只四足兽，它的一只脚如果矮小残缺，那么它的肢体就不圆满。难陀！同样地，如果比丘有信有戒，获得内心的寂静，但没有获得增上慧的正观法，那么他在这方面就不圆满。他应当思考：‘怎样才能既有信、有戒，获得内心的寂静，又获得增上慧的正观法’从而使这方面得以圆满。难陀！如果比丘既有信、有戒，获得内心的寂静，又获得增上慧的正观法，那么他在这方面就圆满了。

世尊这样说。善逝（佛陀）说完这些话，就从座位上起来，进入了精舍。

四 这时，世尊离开不久，具寿难陀告诉诸位比丘说：

各位道友！刚才世尊用四个要点开示了纯一、圆满、清净的梵行，然后从座位上起来，进入了精舍。

也就是：

难陀！如果比丘有信［而没有戒行，那么他在这方面就不圆满。他应当思考：‘怎样才能既有信又有戒’从而使这方面得以圆满。难陀！如果比丘既有信又有戒，那么他在这方面就圆满了。

难陀！如果比丘有信有戒，但没有获得内心的寂静，那么他在这方面就不圆满。他应当思考：‘怎样才能既有信、有戒，又获得内心的寂静’从而使这方面得以圆满。难陀！如果比丘既有信、有戒而获得内心的寂静，那么他在这方面就圆满了。

难陀！如果比丘有信有戒，获得内心的寂静而没有获得增上慧的正观法，那么他在这方面就不圆满。

难陀！譬如有一只四足兽，它的一只脚如果矮小残缺，那么它的肢体就不圆满。难陀！同样地，如果比丘有信有戒，获得内心的寂静而没有获得增上慧的正观法，那么他在这方面就不圆满。他应当思考：‘怎样才能既有信、有戒而获得内心的寂静，又获得增上慧的正观法’从而使这方面得以圆满。难陀！如果比丘既有信、有戒而获得内心的寂静，又获得增上慧的正观法］，那么他在这方面就圆满了。

各位道友！适时地听法，适时地讨论法，就有五种功德（利益）。是哪五种呢？

五 各位道友！在这里，有位比丘为诸位比丘开示初善、中善、后善，义理具足、言辞具足的法，宣说纯一、圆满、清净的梵行。各位道友！比丘为诸位比丘开示初善、［中善、后善，义理具足、言辞具足的法］，宣说［纯一、圆满、］清净的梵行，因此，他被导师所喜爱、悦意、尊重、敬重。各位道友！这是适时地听法，适时地讨论法的第一种功德。

六 各位道友！再者，比丘为诸位比丘开示初善、［中善、后善，义理具足、言辞具足的法，］宣说［纯一、圆满、清净的］梵行。各位道友！比丘为诸位比丘开示初善、［中善、后善，义理具足、言辞具足的法，］宣说［纯一、圆满、清净的］梵行，因此，他于此法觉了义理、觉了法。各位道友！这是适时地听法，适时地讨论法的第二种功德。

七 各位道友！再者，比丘为诸位比丘开示初善、中善、后善，义理具足、言辞具足的法，宣说纯一、圆满、清净的梵行。各位道友！比丘为诸位比丘开示初善、［中善、后善，义理具足、言辞具足的法，］宣说［纯一、圆满、清净的］梵行，因此，他于此法以智慧通达，观察甚深的义理文句。各位道友！这是适时地听法，适时地讨论法的第三种功德。

八 各位道友！再者，比丘为诸位比丘开示初善、［中善、后善，义理具足、言辞具足的法，］宣说［纯一、圆满、清净的］梵行。各位道友！比丘为诸位比丘开示初善、［中善、后善，义理具足、言辞具足的法，］宣说［纯一、圆满、清净的］梵行，因此，同修们更加尊敬他，说：“这位具寿确实已经证得，或者将要证得。”各位道友！这是适时地听法，适时地讨论法的第四种功德。

九 各位道友！再者，比丘为诸位比丘开示初善、中善、后善，义理具足、言辞具足的法，宣说纯一、圆满、清净的梵行。各位道友！比丘为诸位比丘开示初善、中善、后善，义理具足、言辞具足的法，宣说纯一、圆满、清净的梵行，因此，那些还是有学、心尚未获得解脱、希求无上安稳而安住的比丘们，听了那个法之后，为了达到尚未达到的，证得尚未证得的，实现尚未实现的而发起精进努力；再者，那些已经是阿罗汉，诸漏已尽，［梵行］已立，所作已办，放下重担，逮得自身利益，灭尽所有束缚，以正智解脱的比丘们，听了那个法之后，能安住于当下的法乐之中。各位道友！这是适时地听法，适时地讨论法的第五种功德。

各位道友们！若适时地听法，适时地讨论法，就有这五种功德。

☸.....................................................................

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 9.1-51)/1.1 Sambodhivagga 等觉品 (AN 9.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.10 Āhuneyyasutta 应施福田 (AN 9.10)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Āhuneyyasuttaṃ

10. “Navayime, bhikkhave, puggalā āhuneyyā pāhuneyyā dakkhiṇeyyā añjalikaraṇīyā anuttaraṃ puññakkhettaṃ lokassa. Katame nava? Arahā, arahattāya paṭipanno, anāgāmī, anāgāmiphalasacchikiriyāya paṭipanno, sakadāgāmī, sakadāgāmiphalasacchikiriyāya paṭipanno, sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno, gotrabhū – ime kho, bhikkhave, nava puggalā āhuneyyā…pe… anuttaraṃ puññakkhettaṃ lokassā”ti. Dasamaṃ.

Sambodhivaggo paṭhamo.

Tassuddānaṃ –

Sambodhi nissayo ceva, meghiya nandakaṃ balaṃ;

Sevanā sutavā sajjho, puggalo āhuneyyena cāti.

☸---------------------------------------------------------------------

一〇 应施福田

一 诸比丘！有九种人，是值得供养、值得款待、值得布施、值得合掌致敬的，是世间的无上福田。

是哪九种呢？

二 即：阿罗汉、趋向阿罗汉果位者、不还者、趋向不还果的实证者、一来者、趋向

一来果的实证者、预流者、趋向预流果的实证者以及种姓者（向种姓者）。

诸比丘！这九种人，是值得供养、[值得款待、值得布施、值得合掌致敬的、]是世间的无上

福田。

第一 等觉品[完]

此品摄颂曰：

（一）等觉、（二）依止、（三）弥醯、（四）难陀、（五）力、

（六）亲近、（七）须达凡、（八）莎阇、（九）人、

（一〇）应请。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 9.1-51)/1.2 Sīhanādavagga 狮子吼品 (AN 9.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.1 Sīhanādasutta 狮子吼 (AN 9.11)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Sīhanādavaggo

1. Sīhanādasuttaṃ

11. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca – “vuttho me, bhante, sāvatthiyaṃ vassāvāso. Icchāmahaṃ, bhante, janapadacārikaṃ pakkamitun”ti. “Yassadāni tvaṃ, sāriputta, kālaṃ maññasī”ti. Atha kho āyasmā sāriputto uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho aññataro bhikkhu acirapakkante āyasmante sāriputte bhagavantaṃ etadavoca – “āyasmā maṃ, bhante, sāriputto āsajja appaṭinissajja cārikaṃ pakkanto”ti. Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi – “ehi tvaṃ, bhikkhu, mama vacanena sāriputtaṃ āmantehi – ‘satthā taṃ, āvuso sāriputta, āmantetī’”ti. “Evaṃ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sāriputtaṃ etadavoca – “satthā taṃ, āvuso sāriputta, āmantetī”ti. “Evamāvuso”ti kho āyasmā sāriputto tassa bhikkhuno paccassosi.

Tena kho pana samayena āyasmā ca mahāmoggallāno [mahāmoggalāno (ka.)] āyasmā ca ānando avāpuraṇaṃ [apāpuraṇaṃ (syā. ka.)] ādāya vihāre āhiṇḍanti [vihārena vihāraṃ anvāhiṇḍanti (sī. pī.), vihāraṃ āhiṇḍanti (syā.)] – “abhikkamathāyasmanto, abhikkamathāyasmanto! Idānāyasmā sāriputto bhagavato sammukhā sīhanādaṃ nadissatī”ti. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ sāriputtaṃ bhagavā etadavoca – “idha te, sāriputta, aññataro sabrahmacārī khīyanadhammaṃ āpanno – ‘āyasmā maṃ, bhante, sāriputto āsajja appaṭinissajjacārikaṃ pakkanto’”ti.

“Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṃ sabrahmacāriṃ āsajja appaṭinissajja cārikaṃ pakkameyya.

“Seyyathāpi, bhante, pathaviyaṃ sucimpi nikkhipanti asucimpi nikkhipanti gūthagatampi nikkhipanti muttagatampi nikkhipanti kheḷagatampi nikkhipanti pubbagatampi nikkhipanti lohitagatampi nikkhipanti, na ca tena pathavī aṭṭīyati vā harāyati vā jigucchati vā; evamevaṃ kho ahaṃ, bhante, pathavīsamena cetasā viharāmi vipulena mahaggatena appamāṇena averena abyāpajjena. Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṃ sabrahmacāriṃ āsajja appaṭinissajja cārikaṃ pakkameyya.

“Seyyathāpi, bhante, āpasmiṃ sucimpi dhovanti asucimpi dhovanti gūthagatampi… muttagatampi… kheḷagatampi… pubbagatampi… lohitagatampi dhovanti, na ca tena āpo aṭṭīyati vā harāyati vā jigucchati vā; evamevaṃ kho ahaṃ, bhante, āposamena cetasā viharāmi vipulena mahaggatena appamāṇena averena abyāpajjena. Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṃ sabrahmacāriṃ āsajja appaṭinissajja cārikaṃ pakkameyya.

“Seyyathāpi, bhante, tejo sucimpi ḍahati asucimpi ḍahati gūthagatampi… muttagatampi… kheḷagatampi… pubbagatampi… lohitagatampi ḍahati, na ca tena tejo aṭṭīyati vā harāyati vā jigucchati vā; evamevaṃ kho ahaṃ, bhante, tejosamena cetasā viharāmi vipulena mahaggatena appamāṇena averena abyāpajjena. Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṃ sabrahmacāriṃ āsajja appaṭinissajja cārikaṃ pakkameyya.

“Seyyathāpi, bhante, vāyo sucimpi upavāyati asucimpi upavāyati gūthagatampi… muttagatampi… kheḷagatampi… pubbagatampi… lohitagatampi upavāyati, na ca tena vāyo aṭṭīyati vā harāyati vā jigucchati vā; evamevaṃ kho ahaṃ, bhante, vāyosamena cetasā viharāmi vipulena mahaggatena appamāṇena averena abyāpajjena. Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṃ sabrahmacāriṃ āsajja appaṭinissajja cārikaṃ pakkameyya.

“Seyyathāpi, bhante, rajoharaṇaṃ sucimpi puñchati asucimpi puñchati gūthagatampi… muttagatampi… kheḷagatampi… pubbagatampi… lohitagatampi puñchati, na ca tena rajoharaṇaṃ aṭṭīyati vā harāyati vā jigucchati vā; evamevaṃ kho ahaṃ, bhante, rajoharaṇasamena cetasā viharāmi vipulena mahaggatena appamāṇena averena abyāpajjena. Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṃ sabrahmacāriṃ āsajja appaṭinissajja cārikaṃ pakkameyya.

“Seyyathāpi, bhante, caṇḍālakumārako vā caṇḍālakumārikā vā kaḷopihattho nantakavāsī gāmaṃ vā nigamaṃ vā pavisanto nīcacittaṃyeva upaṭṭhapetvā pavisati; evamevaṃ kho ahaṃ, bhante, caṇḍālakumārakacaṇḍālakumārikāsamena cetasā viharāmi vipulena mahaggatena appamāṇena averena abyāpajjena. Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṃ sabrahmacāriṃ āsajja appaṭinissajja cārikaṃ pakkameyya.

“Seyyathāpi, bhante, usabho chinnavisāṇo sūrato sudanto suvinīto rathiyāya rathiyaṃ siṅghāṭakena siṅghāṭakaṃ anvāhiṇḍanto na kiñci hiṃsati pādena vā visāṇena vā; evamevaṃ kho ahaṃ, bhante, usabhachinnavisāṇasamena cetasā viharāmi vipulena mahaggatena appamāṇena averena abyāpajjena. Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṃ sabrahmacāriṃ āsajja appaṭinissajja cārikaṃ pakkameyya.

“Seyyathāpi, bhante, itthī vā puriso vā daharo yuvā maṇḍanakajātiko sīsaṃnhāto ahikuṇapena vā kukkurakuṇapena vā manussakuṇapena vā kaṇṭhe āsattena aṭṭīyeyya harāyeyya jiguccheyya; evamevaṃ kho ahaṃ, bhante, iminā pūtikāyena aṭṭīyāmi harāyāmi jigucchāmi. Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṃ sabrahmacāriṃ āsajja appaṭinissajja cārikaṃ pakkameyya.

“Seyyathāpi, bhante, puriso medakathālikaṃ parihareyya chiddāvachiddaṃ uggharantaṃ paggharantaṃ; evamevaṃ kho ahaṃ, bhante, imaṃ kāyaṃ pariharāmi chiddāvachiddaṃ uggharantaṃ paggharantaṃ. Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṃ sabrahmacāriṃ āsajja appaṭinissajja cārikaṃ pakkameyyā”ti.

Atha kho so bhikkhu uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavoca – “accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yo ahaṃ āyasmantaṃ sāriputtaṃ asatā tucchā musā abhūtena abbhācikkhiṃ. Tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhatu āyatiṃ saṃvarāyā”ti. “Taggha taṃ [tvaṃ (sī. pī.)], bhikkhu, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yo tvaṃ sāriputtaṃ asatā tucchā musā abhūtena abbhācikkhi. Yato ca kho tvaṃ, bhikkhu, accayaṃ accayato disvā yathādhammaṃ paṭikarosi, taṃ te mayaṃ paṭiggaṇhāma. Vuḍḍhihesā, bhikkhu, ariyassa vinaye yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti āyatiṃ saṃvaraṃ āpajjatī”ti.

Atha kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi – “khama, sāriputta, imassa moghapurisassa, purā tassa tattheva sattadhā muddhā phalatī”ti [phalissatīti (ka. sī. syā. pī. ka.) aṭṭhakathāsu pana “phalatīti” itveva dissati]. “Khamāmahaṃ, bhante, tassa āyasmato sace maṃ so āyasmā evamāha – ‘khamatu ca me so āyasmā’”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第二 狮子吼品

十一 狮子吼

一 如是我听闻。那时，世尊住在舍卫城的祇树给孤独园。当时，具寿舍利弗前往世尊的住处，到了之后，顶礼世尊，然后退坐到一旁。坐在一旁的具寿舍利弗对世尊说：

大德！我在舍卫城已经度过雨安居。大德！我想要到其他地方去游行。

舍利弗！你自己知道什么时候合适。

那时，具寿舍利弗就从座位上起来，顶礼世尊，向右绕行后离去。

二 当时，有一位比丘，在具寿舍利弗离开后不久，对世尊说：

大德！具寿舍利弗冒犯了我，没有道歉就出去游行了。

那时，世尊对一位比丘说：

比丘！你用我的名义，去叫舍利弗来。

是的，大德！

那位比丘回答世尊后，就到具寿舍利弗那里，到了之后，对具寿舍利弗说：

舍利弗贤友！老师叫您。

是的，贤友！

具寿舍利弗就这样回答那位比丘。

那时候，具寿大目犍连和具寿阿难，拿着钥匙在各个精舍间走动，说道：“各位具寿！来啊！各位

具寿！来啊！现在具寿舍利弗要在世尊面前作狮子吼了。”

三 那时，具寿舍利弗前往世尊的住处，到了之后，顶礼世尊，然后退坐到一旁。坐在一旁时，

世尊对具寿舍利弗说：

舍利弗！这里有一位同修，对你心怀不满，他说：“大德！具寿舍利弗冒犯了我，没有道歉

就出去游行了。”

四 大德！实际上，如果一个人不能够于身安住身随念（身至念），他才可能会在这里冒犯同修，不道歉就出去游行。

大德！譬如大地，人们在上面丢弃洁净的东西，也丢弃不洁净的东西，丢弃粪便，丢弃尿液，丢弃唾液，丢弃脓汁，丢弃

血液，但大地并不会因此感到烦恼、厌恶或憎嫌。大德！我也是这样，心像大地一样，安住于广大、宏大、无量、

无怨、无害的心境中。大德！实际上，如果一个人不能够于身安住身随念，他才可能会在这里冒犯同修，

不道歉就出去游行。

大德！譬如用水，人们清洗洁净的东西，也清洗不洁净的东西，清洗粪便，清洗尿液，清洗唾液，清洗脓汁，清洗

血液，但水并不会因此感到烦恼、厌恶或憎嫌。大德！我也是这样，心像水一样，安住于广大、宏大、无量、

无怨、无害的心境中。大德！实际上，如果一个人不能够于身安住身随念，他才可能会在这里冒犯同修，

不道歉就出去游行。

大德！譬如用火，可以燃烧洁净的东西，也燃烧不洁净的东西，[燃烧]粪便，[燃烧]尿液，[燃烧]唾液，[燃烧]

脓汁，燃烧血液，但火并不会因此感到烦恼、厌恶或憎嫌。大德！我也是这样，心像火一样，安住于广大、宏大、

无量、无怨、无害的心境中。大德！实际上，如果一个人不能够于身安住身随念，他才可能会在这里冒犯

同修，不道歉就出去游行。

大德！譬如风，吹拂洁净的东西，也吹拂不洁净的东西，吹拂粪便，吹拂尿液，吹拂唾液，吹拂脓汁，吹拂

血液，但风并不会因此感到烦恼、厌恶或憎嫌。大德！我也是这样，心像风一样，安住于广大、宏大、无量、

无怨、无害的心境中。大德！实际上，如果一个人不能够于身安住身随念，他才可能会在这里冒犯同修，

不道歉就出去游行。

大德！譬如用扫帚（抹布），清扫洁净的东西，也清扫不洁净的东西，清扫粪便，清扫尿液，清扫唾液，清扫脓汁，

清扫血液，但扫帚（抹布）并不会因此感到烦恼、厌恶或憎嫌。大德！我也是这样，心像扫帚（抹布）一样，安住于广大、宏大、

无量、无怨、无害的心境中。大德！实际上，如果一个人不能够于身安住身随念，他才可能会在这里冒犯同修，

不道歉就出去游行。

大德！譬如旃陀罗（意译：屠者、贱民）的男孩或女孩，手持陶罐，穿着破烂的衣服，进入村庄或市镇时，

总是存着卑下的心态进入。

大德！我也是这样，心像旃陀罗的子民一样谦卑，安住于广大、宏大、无量、无怨、无害的心境中。

大德！实际上，如果一个人不能够于身安住身随念，他才可能会在这里冒犯同修，不道歉就出去游行。

大德！譬如被截去牛角的公牛，温顺、驯良、善于调伏，从一条街走到另一条街，从一个路口走到另一个路口时，

不会用脚或角伤害任何东西。大德！我也是这样，心像被截去牛角的公牛一样，安住于广大、宏大、无量、无怨、无

害的心境中。大德！实际上，如果一个人不能够于身安住身随念，他才可能会在这里冒犯同修，不道歉

就出去游行。

大德！譬如年轻男女，爱好打扮修饰，刚刚洗过头，如果这时有死蛇、死狗或

死人的尸体被绑在他们的脖子上，他们会感到烦恼、厌恶和憎嫌。大德！我也是这样，对这个污秽的身体感到厌恶、烦恼和憎嫌。大德！实际上，如果

一个人不能够于身安住身随念，他才可能会在这里冒犯同修，不道歉就出去游行。

大德！譬如有人拿着一个处处破裂、不断渗漏流淌的油脂罐。大德！我也是这样，执持着这个如同处处破裂、

不断渗漏流淌的身体。大德！实际上，如果一个人不能够于身安住身随念，他才可能会在这里冒犯同修，不道歉

就出去游行。

五 那时，那位比丘就从座位上起来，偏袒右肩，头面顶礼世尊的双足，对世尊说：

大德！我的过错是出于愚痴、无知和不善，我以不实、空洞、虚假、非有之事诽谤了

具寿舍利弗。大德！请世尊接受我的忏悔，将我的过失视为过失，使我将来能防护不再犯。

比丘！你的过错确实是出于愚痴、无知和不善，你以不实、空洞、虚假、非有之事诽

谤了舍利弗。比丘！既然你认识到过失就是过失，并如法忏悔，我们接受你的忏悔。比丘！在圣者的律法中，认识到过失就是过失，

如法忏悔，将来防护不再犯，这本身就是一种进步。

六 那时，世尊对具寿舍利弗说：

舍利弗！原谅这个无知的人吧，不要让他当场头裂七块。

大德！我原谅那位贤友了，如果那位贤友这样对我说：‘也请贤友原谅我’。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 9.1-51)/1.2 Sīhanādavagga 狮子吼品 (AN 9.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.2 Saupādisesasutta 有余依 (AN 9.12)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Saupādisesasuttaṃ

12. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā sāriputto pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Atha kho āyasmato sāriputtassa etadahosi – “atippago kho tāva sāvatthiyaṃ piṇḍāya carituṃ, yaṃnūnāhaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyan”ti. Atha kho āyasmā sāriputto yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkami; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.

Tena kho pana samayena tesaṃ aññatitthiyānaṃ paribbājakānaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – “yo hi koci, āvuso, saupādiseso kālaṃ karoti, sabbo so aparimutto nirayā aparimutto tiracchānayoniyā aparimutto pettivisayā aparimutto apāyaduggativinipātā”ti. Atha kho āyasmā sāriputto tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandi nappaṭikkosi. Anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkāmi – “bhagavato santike etassa bhāsitassa atthaṃ ājānissāmī”ti. Atha kho āyasmā sāriputto sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca –

“Idhāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisiṃ. Tassa mayhaṃ, bhante, etadahosi – ‘atippago kho tāva sāvatthiyaṃ piṇḍāya carituṃ; yaṃnūnāhaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyan’ti. Atha kho ahaṃ, bhante, yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkamiṃ; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodiṃ. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃ. Tena kho pana samayena tesaṃ aññatitthiyānaṃ paribbājakānaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – ‘yo hi koci, āvuso, saupādiseso kālaṃ karoti, sabbo so aparimutto nirayā aparimutto tiracchānayoniyā aparimutto pettivisayā aparimutto apāyaduggativinipātā’ti. Atha kho ahaṃ, bhante, tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandiṃ nappaṭikkosiṃ. Anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamiṃ – ‘bhagavato santike etassa bhāsitassa atthaṃ ājānissāmī’”ti.

“Ke ca [keci (syā. pī.), te ca (ka.)], sāriputta, aññatitthiyā paribbājakā bālā abyattā, ke ca [keci (syā. pī. ka.) a. ni. 6.44 pāḷiyā saṃsandetabbaṃ] saupādisesaṃ vā ‘saupādiseso’ti jānissanti, anupādisesaṃ vā ‘anupādiseso’ti jānissanti”!

“Navayime, sāriputta, puggalā saupādisesā kālaṃ kurumānā parimuttā nirayā parimuttā tiracchānayoniyā parimuttā pettivisayā parimuttā apāyaduggativinipātā. Katame nava? Idha, sāriputta, ekacco puggalo sīlesu paripūrakārī hoti, samādhismiṃ paripūrakārī, paññāya mattaso kārī. So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti. Ayaṃ, sāriputta, paṭhamo puggalo saupādiseso kālaṃ kurumāno parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā.

“Puna caparaṃ, sāriputta, idhekacco puggalo sīlesu paripūrakārī hoti, samādhismiṃ paripūrakārī, paññāya mattaso kārī. So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā upahaccaparinibbāyī hoti…pe… asaṅkhāraparinibbāyī hoti…pe… sasaṅkhāraparinibbāyī hoti…pe… uddhaṃsoto hoti akaniṭṭhagāmī. Ayaṃ, sāriputta, pañcamo puggalo saupādiseso kālaṃ kurumāno parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā.

“Puna caparaṃ, sāriputta, idhekacco puggalo sīlesu paripūrakārī hoti, samādhismiṃ mattaso kārī, paññāya mattaso kārī. So tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti. Ayaṃ, sāriputta, chaṭṭho puggalo saupādiseso kālaṃ kurumāno parimutto nirayā…pe… parimutto apāyaduggativinipātā.

“Puna caparaṃ, sāriputta, idhekacco puggalo sīlesu paripūrakārī hoti, samādhismiṃ mattaso kārī, paññāya mattaso kārī. So tiṇṇaṃ saṃyojanānaṃ parikkhayā ekabījī hoti, ekaṃyeva mānusakaṃ bhavaṃ nibbattetvā dukkhassantaṃ karoti. Ayaṃ, sāriputta, sattamo puggalo saupādiseso kālaṃ kurumāno parimutto nirayā…pe… parimutto apāyaduggativinipātā.

“Puna caparaṃ, sāriputta, idhekacco puggalo sīlesu paripūrakārī hoti, samādhismiṃ mattaso kārī, paññāya mattaso kārī. So tiṇṇaṃ saṃyojanānaṃ parikkhayā kolaṃkolo hoti, dve vā tīṇi vā kulāni sandhāvitvā saṃsaritvā dukkhassantaṃ karoti. Ayaṃ, sāriputta, aṭṭhamo puggalo saupādiseso kālaṃ kurumāno parimutto nirayā…pe… parimutto apāyaduggativinipātā.

“Puna caparaṃ, sāriputta, idhekacco puggalo sīlesu paripūrakārī hoti, samādhismiṃ mattaso kārī, paññāya mattaso kārī. So tiṇṇaṃ saṃyojanānaṃ parikkhayā sattakkhattuparamo hoti, sattakkhattuparamaṃ deve ca manusse ca sandhāvitvā saṃsaritvā dukkhassantaṃ karoti. Ayaṃ, sāriputta, navamo puggalo saupādiseso kālaṃ kurumāno parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā.

“Ke ca, sāriputta, aññatitthiyā paribbājakā bālā<x_bin_342>ā, ke ca saupādisesaṃ vā ‘saupādiseso’ti jānissanti, anupādisesaṃ vā ‘anupādiseso’ti jānissanti! Ime kho, sāriputta, nava puggalā saupādisesā kālaṃ kurumānā parimuttā nirayā parimuttā tiracchānayoniyā parimuttā pettivisayā parimuttā apāyaduggativinipātā. Na tāvāyaṃ, sāriputta, dhammapariyāyo paṭibhāsi bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ. Taṃ kissa hetu? Māyimaṃ dhammapariyāyaṃ sutvā pamādaṃ āhariṃsūti [āhariṃsu (sī. pī.)]. Api ca mayā [api cāyaṃ (?)], sāriputta, dhammapariyāyo pañhādhippāyena bhāsito”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

十二 有余依

一 那时，世尊住在舍卫城的祇树给孤独园。当时，具寿舍利弗在清晨时分，穿好下衣，拿着钵和

衣，准备进入舍卫城乞食。这时，具寿舍利弗心里这样想：

现在去舍卫城乞食还太早了。我最好去其他外道修行者的园林那里。

于是，具寿舍利弗就去了其他外道修行者的园林那里，到了之后，和那些外道修行者相互问候，

说了些友善亲切的话后，坐到了一旁。

二 那时候，那些外道修行者正聚集坐在一起开会，他们这样谈论道：

“贤友们！任何人如果是有余依（指尚有五蕴身存在）地命终，那么他都没有解脱地狱，没有解脱畜生道，没有解脱饿鬼道，没有解脱

恶道、恶趣、堕处。”

三 当时，具寿舍利弗对那些外道修行者所说的话，既没有赞同，也没有反对。不赞同也不反对之后，

他就从座位上起来离开了，心里想着：“我应当到世尊那里，去了解这番话的真正含义。”

那时，具寿舍利弗在舍卫城乞食完毕，吃过饭后，回到住处，前往世尊那里。到了之后，

顶礼世尊，然后退坐到一旁。坐在一旁的具寿舍利弗对世尊说：

大德！今天，我在清晨时分，穿好下衣，拿着钵和衣，准备进入舍卫城乞食。大德！那时，

我心里这样想：“现在去舍卫城乞食还太早了。我最好去其他外道修行者的园林那里。”大德！于是，我去了外

道修行者的园林那里，到了之后，和那些外道修行者相互问候，说了些友善亲切的话后，

坐到了一旁。

大德！那时候，那些外道修行者正聚集坐在一起开会，他们这样谈论道：“贤友们！任何人如果是有余依地命终，

那么他都没有解脱地狱，没有解脱畜生道，没有解脱饿鬼道，没有解脱恶道、恶趣、堕处。”大德！那时，

我对那些外道修行者所说的话，既没有赞同，也没有反对。不赞同也不反对之后，我就从座位上起来离开了，

心里想着：“我应当到世尊那里，去了解这番话的真正含义。”

四 舍利弗！那些外道修行者多么愚痴、没有智慧啊！他们哪里知道什么是有余依，什么是

无余依（指五蕴已灭，不再有任何依附）呢！

舍利弗！有九种人，他们虽然是有余依地命终，但已解脱地狱，解脱畜生道，解脱饿鬼道，

解脱恶道、恶趣、堕处。是哪九种呢？

五 舍利弗！在此，有这样一种人，他在戒方面圆满，在定方面圆满，但在慧方面只做到适度。

他因为断尽了五下分结（欲界烦恼），成为中般涅槃者（在中有状态证得涅槃）。舍利弗！这是第一种人，他是有余依地命终，但已解脱地狱，解脱畜

生道，解脱饿鬼道，解脱恶道、恶趣、堕处。

六 再者，舍利弗，在此有这样一种人，他在戒方面圆满，在定方面圆满，但在慧方面只做到适度。

他因为断尽了五下分结，成为生般涅槃者（或译：损害般涅槃者，指生到色界后不久即证涅槃）。[舍利弗！这是第二种人，他是有余依地命终，已解脱地狱，

解脱畜生道，解脱饿鬼道，解脱恶道、恶趣、堕处。]

再者，舍利弗，在此有这样一种人，他在戒方面圆满，在定方面圆满，但在慧方面只做到适度。

他因为断尽了五下分结，成为无行般涅槃者（不需加行努力即证涅槃）。[舍利弗！这是第三种人，他是有余依地命终，已解脱地狱，

解脱畜生道，解脱饿鬼道，解脱恶道、恶趣、堕处。]

再者，舍利弗，在此有这样一种人，他在戒方面圆满，在定方面圆满，但在慧方面只做到适度。

他因为断尽了五下分结，成为有行般涅槃者（需要加行努力才证涅槃）。[舍利弗！这是第四种人，他是有余依地命终，已解脱地狱，

解脱畜生道，解脱饿鬼道，解脱恶道、恶趣、堕处。]

再者，舍利弗，在此有这样一种人，他在戒方面圆满，在定方面圆满，但在慧方面只做到适度。

他因为断尽了五下分结，成为上流至色究竟天者（逐步上升至色界最高天证涅槃）。舍利弗！这是第五种人，他是有余依地命终，但已解脱地狱，

解脱畜生道，解脱饿鬼道，解脱恶道、恶趣、堕处。

七 再者，舍利弗，在此有这样一种人，他在戒方面圆满，但在定方面只做到适度，在慧方面也只做到适

度。他因为断尽了三结（身见、戒禁取、疑），贪、瞋、痴微薄，成为一来者，只需再来此欲界世间一次就能终结痛苦。舍利

弗！这是第六种人，他是有余依地命终，但已解脱地狱，[解脱畜生道，解脱饿鬼道，解脱恶道、恶趣、堕处。]

八 再者，舍利弗，在此有这样一种人，他在戒方面圆满，但在定方面只做到适度，在慧方面也只做到适

度。他因为断尽了三结，成为一种子者，只需再生到人界一次就能终结痛苦。舍利弗！这是第七种人（补特伽

罗），他是有余依地命终，但已解脱地狱，[解脱畜生道，解脱饿鬼道，]解脱恶道、恶趣、堕处。

九 再者，舍利弗，在此有这样一种人，他在戒方面圆满，但在定方面只做到适度，在慧方面也只做到适度。

他因为断尽了三结，成为家家者，还需在（天或人）两家或三家之间流转轮回后才能终结痛苦。舍利弗！这是第八种人（补

特伽罗），他是有余依地命终，但已解脱地狱，[解脱畜生道，解脱饿鬼道，]解脱恶道、恶趣、堕处。

一〇 再者，舍利弗，在此有这样一种人，他在戒方面圆满，但在定方面只做到适度，在慧方面也只做到适度。

他因为断尽了三结，成为最多七次往返者，最多在天界和人界之间往返轮回七次就能终结痛苦。舍

利弗！这是第九种人，他是有余依地命终，但已解脱地狱，解脱畜生道，解脱饿鬼道，解脱恶道、恶趣、堕

处。

舍利弗！那些外道修行者多么愚痴、没有智慧啊！他们哪里知道什么是有余依，什么是

无余依呢！

舍利弗！这九种人，虽然是有余依地命终，但都已解脱地狱，解脱畜生道，解脱饿鬼道，

解脱恶道、恶趣、堕处。

舍利弗！这个法门以前没有对比丘、比丘尼、优婆塞、优婆夷说过。为什么呢？是担心听

了这个法门的人会因此放逸。舍利弗！我今天说这个法门，是针对你的提问而说的。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 9.1-51)/1.2 Sīhanādavagga 狮子吼品 (AN 9.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.3 Koṭṭhikasutta 大拘絺罗 (AN 9.13)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Koṭṭhikasuttaṃ

13. Atha kho āyasmā mahākoṭṭhiko [mahākoṭṭhito (sī. syā. pī.)] yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca – “kiṃ nu kho, āvuso sāriputta, ‘yaṃ kammaṃ diṭṭhadhammavedanīyaṃ, taṃ me kammaṃ samparāyavedanīyaṃ hotū’ti, etassa atthāya bhagavati brahmacariyaṃ vussatī”ti? “No hidaṃ, āvuso”.

“Kiṃ nu kho, āvuso sāriputta, ‘yaṃ kammaṃ sukhavedanīyaṃ [sukhavedaniyaṃ (ka.) ma. ni. 3.8 passitabbaṃ], taṃ me kammaṃ dukkhavedanīyaṃ [dukkhavedaniyaṃ (ka.)] hotū’ti, etassa atthāya bhagavati brahmacariyaṃ vussatī”ti? “No hidaṃ, āvuso”.

“Kiṃ nu kho, āvuso sāriputta, ‘yaṃ kammaṃ sukhavedanīyaṃ [sukhavedaniyaṃ (ka.) ma. ni. 3.8 passitabbaṃ], taṃ me kammaṃ dukkhavedanīyaṃ [dukkhavedaniyaṃ (ka.)] hotū’ti, etassa atthāya bhagavati brahmacariyaṃ vussatī”ti? “No hidaṃ, āvuso”.

“Kiṃ panāvuso, sāriputta, ‘yaṃ kammaṃ dukkhavedanīyaṃ, taṃ me kammaṃ sukhavedanīyaṃ hotū’ti, etassa atthāya bhagavati brahmacariyaṃ vussatī”ti? “No hidaṃ, āvuso”.

“Kiṃ nu kho, āvuso sāriputta, ‘yaṃ kammaṃ paripakkavedanīyaṃ, taṃ me kammaṃ aparipakkavedanīyaṃ hotū’ti, etassa atthāya bhagavati brahmacariyaṃ vussatī”ti? “No hidaṃ, āvuso”.

“Kiṃ panāvuso sāriputta, ‘yaṃ kammaṃ aparipakkavedanīyaṃ, taṃ me kammaṃ paripakkavedanīyaṃ hotū’ti, etassa atthāya bhagavati brahmacariyaṃ vussatī”ti? “No hidaṃ, āvuso”.

“Kiṃ nu kho, āvuso sāriputta, ‘yaṃ kammaṃ bahuvedanīyaṃ, taṃ me kammaṃ appavedanīyaṃ hotū’ti, etassa atthāya bhagavati brahmacariyaṃ vussatī”ti? “No hidaṃ, āvuso”.

“Kiṃ panāvuso sāriputta, ‘yaṃ kammaṃ appavedanīyaṃ, taṃ me kammaṃ bahuvedanīyaṃ hotū’ti, etassa atthāya bhagavati brahmacariyaṃ vussatī”ti? “No hidaṃ, āvuso”.

“Kiṃ nu kho, āvuso sāriputta, ‘yaṃ kammaṃ vedanīyaṃ, taṃ me kammaṃ avedanīyaṃ hotū’ti, etassa atthāya bhagavati brahmacariyaṃ vussatī”ti? “No hidaṃ, āvuso”.

“Kiṃ panāvuso sāriputta, ‘yaṃ kammaṃ avedanīyaṃ, taṃ me kammaṃ vedanīyaṃ hotū’ti, etassa atthāya bhagavati brahmacariyaṃ vussatī”ti? “No hidaṃ, āvuso”.

“‘Kiṃ nu kho, āvuso sāriputta, yaṃ kammaṃ diṭṭhadhammavedanīyaṃ taṃ me kammaṃ samparāyavedanīyaṃ hotūti, etassa atthāya bhagavati brahmacariyaṃ vussatī’ti, iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi.

“‘Kiṃ panāvuso sāriputta, yaṃ kammaṃ samparāyavedanīyaṃ taṃ me kammaṃ diṭṭhadhammavedanīyaṃ hotūti, etassa atthāya bhagavati brahmacariyaṃ vussatī’ti, iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi.

“‘Kiṃ nu kho, āvuso sāriputta, yaṃ kammaṃ sukhavedanīyaṃ taṃ me kammaṃ dukkhavedanīyaṃ hotūti, etassa atthāya bhagavati brahmacariyaṃ vussatī’ti, iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi.

“‘Kiṃ panāvuso sāriputta, yaṃ kammaṃ dukkhavedanīyaṃ taṃ me kammaṃ sukhavedanīyaṃ hotūti, etassa atthāya bhagavati brahmacariyaṃ vussatī’ti, iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi.

“‘Kiṃ nu kho, āvuso sāriputta, yaṃ kammaṃ paripakkavedanīyaṃ taṃ me kammaṃ aparipakkavedanīyaṃ hotūti, etassa atthāya bhagavati brahmacariyaṃ vussatī’ti, iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi.

“‘Kiṃ panāvuso sāriputta, yaṃ kammaṃ aparipakkavedanīyaṃ taṃ me kammaṃ paripakkavedanīyaṃ hotūti, etassa atthāya bhagavati brahmacariyaṃ vussatī’ti, iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi.

“‘Kiṃ nu kho, āvuso sāriputta, yaṃ kammaṃ bahuvedanīyaṃ taṃ me kammaṃ appavedanīyaṃ hotūti, etassa atthāya bhagavati brahmacariyaṃ vussatī’ti, iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi.

“‘Kiṃ panāvuso sāriputta, yaṃ kammaṃ appavedanīyaṃ taṃ me kammaṃ bahuvedanīyaṃ hotūti, etassa atthāya bhagavati brahmacariyaṃ vussatī’ti, iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi.

“‘Kiṃ nu kho, āvuso sāriputta, yaṃ kammaṃ vedanīyaṃ taṃ me kammaṃ avedanīyaṃ hotūti, etassa atthāya bhagavati brahmacariyaṃ vussatī’ti, iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi.

“‘Kiṃ panāvuso sāriputta, yaṃ kammaṃ avedanīyaṃ taṃ me kammaṃ vedanīyaṃ hotūti, etassa atthāya bhagavati brahmacariyaṃ vussatī’ti, iti puṭṭho samāno ‘no hidaṃ, āvuso’ti vadesi. Atha kimatthaṃ carahāvuso, bhagavati brahmacariyaṃ vussatī”ti?

“Yaṃ khvassa [yaṃ kho (ka.)], āvuso, aññātaṃ adiṭṭhaṃ appattaṃ asacchikataṃ anabhisametaṃ, tassa ñāṇāya dassanāya pattiyā sacchikiriyāya abhisamayāya bhagavati brahmacariyaṃ vussatī”ti [vussati (syā.)]. (“Kiṃ panassāvuso, aññātaṃ adiṭṭhaṃ appattaṃ asacchikataṃ anabhisametaṃ, yassa ñāṇāya dassanāya pattiyā sacchikiriyāya abhisamayāya bhagavati brahmacariyaṃ vussatī”ti?) [( ) syā. ka. potthakesu natthi] “‘Idaṃ dukkhan’ti khvassa [kho yaṃ (ka.)], āvuso, aññātaṃ adiṭṭhaṃ appattaṃ asacchikataṃ anabhisametaṃ. Tassa ñāṇāya dassanāya pattiyā sacchikiriyāya abhisamayāya bhagavati brahmacariyaṃ vussati. Ayaṃ ‘dukkhasamudayo’ti khvassa, āvuso…pe… ‘ayaṃ dukkhanirodho’ti khvassa, āvuso…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti khvassa, āvuso, aññātaṃ adiṭṭhaṃ appattaṃ asacchikataṃ anabhisametaṃ. Tassa ñāṇāya dassanāya pattiyā sacchikiriyāya abhisamayāya bhagavati brahmacariyaṃ vussati. Idaṃ khvassa [iti kho yaṃ (ka.)], āvuso, aññātaṃ adiṭṭhaṃ appattaṃ asacchikataṃ anabhisametaṃ. Tassa [yassa (?)] ñāṇāya dassanāya pattiyā sacchikiriyāya abhisamayāya bhagavati brahmacariyaṃ vussatī”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

十三 大拘絺罗

一 当时，具寿大拘絺罗来到具寿舍利弗的住处。到了之后，与具寿舍利弗相互问候，

说了些友善亲切的话后，坐到了一旁。坐在一旁的具寿大拘絺罗，对具寿舍利弗说：

舍利弗贤友！我们是不是为了这个目的——“让我的现世受报之业，变成像后世受报之业那样”——才在世尊座下修习梵行的呢？

不，贤友！

舍利弗贤友！那么，是不是为了这个目的——“让我的后世受报之业，变成像现世受报之业那样”——才在世尊座下修习梵

行的呢？

不，贤友！

舍利弗贤友！那么，是不是为了这个目的——“让我感受乐报的业，变成像感受苦报的业那样”——才在世尊座下修习梵行

的呢？

不，贤友！

舍利弗贤友！那么，是不是为了这个目的——“让我感受苦报的业，变成像感受乐报的业那样”——才在世尊座下修习梵行

的呢？

不，贤友！

舍利弗贤友！那么，是不是为了这个目的——“让我感受已成熟果报的业，变成像感受未成熟果报的业那样”——才在世尊座下

修习梵行的呢？

不，贤友！

舍利弗贤友！那么，是不是为了这个目的——“让我感受未成熟果报的业，变成像感受已成熟果报的业那样”——才在世尊座下

修习梵行的呢？

不，贤友！

舍利弗贤友！那么，是不是为了这个目的——“让我感受大量果报的业，变成像感受少量果报的业那样”——才在世尊座下修习梵行

的呢？

不，贤友！

舍利弗贤友！那么，是不是为了这个目的——“让我感受少量果报的业，变成像感受大量果报的业那样”——才在世尊座下修习梵行

的呢？

不，贤友！

舍利弗贤友！那么，是不是为了这个目的——“让我原本要感受果报的业，变成无需感受果报那样”——才在世尊座下修习梵行

的呢？

不，贤友！

舍利弗贤友！那么，是不是为了这个目的——“让我原本无需感受果报的业，变成需要感受果报那样”——才在世尊座下修习梵行

的呢？

不，贤友！

二 舍利弗贤友！当我问你是不是为了这个目的“让我的现世受报之业，变成像后世受报之业那样”，才在世尊座下修习梵

行时，你回答说“不，贤友！”

舍利弗贤友！那么，当我问你是不是为了这个目的“让我的后世受报之业，变成像现世受报之业那样”，才在世尊座下

修习梵行时，你回答说“不，贤友！”

舍利弗贤友！那么，当我问你是不是为了这个目的“让我感受乐报的业，变成像感受苦报的业那样”，才在世尊座下修习

梵行时，你回答说“不，贤友！”

舍利弗贤友！那么，当我问你是不是为了这个目的“让我感受苦报的业，变成像感受乐报的业那样”，才在世尊座下修习

梵行时，你回答说“不，贤友！”

舍利弗贤友！那么，当我问你是不是为了这个目的“让我感受已成熟果报的业，变成像感受未成熟果报的业那样”，才在世尊座下

修习梵行时，你回答说“不，贤友！”

舍利弗贤友！那么，当我问你是不是为了这个目的“让我感受未成熟果报的业，变成像感受已成熟果报的业那样”，才在世尊座下

修习梵行时，你回答说“不，贤友！”

舍利弗贤友！那么，当我问你是不是为了这个目的“让我感受大量果报的业，变成像感受少量果报的业那样”，才在世尊座下修习

梵行时，你回答说“不，贤友！”

舍利弗贤友！那么，当我问你是不是为了这个目的“让我感受少量果报的业，变成像感受大量果报的业那样”，才在世尊座下修习

梵行时，你回答说“不，贤友！”

舍利弗贤友！那么，当我问你是不是为了这个目的“让我原本要感受果报的业，变成无需感受果报那样”，才在世尊座下修习梵

行时，你回答说“不，贤友！”

舍利弗贤友！那么，当我问你是不是为了这个目的“让我原本无需感受果报的业，变成需要感受果报那样”，才在世尊座下修习梵

行时，你回答说“不，贤友！”

贤友！那么，究竟是为了什么目的，我们才在世尊座下修习梵行呢？

三 贤友！是为了那些尚未了知、尚未得见、尚未证得、尚未实证、尚未通达的事物，能够去了知、得见、证得、实证、通达，我们才在世尊座下修习梵行。（贤友！是哪些尚未了知、尚未得见、尚未证得、尚未实证、尚未通达的事物，需要我们去了知、得见、证得、实证、通达，才在世尊座下修习梵行呢？）

贤友！对于“此是苦”这个真理，我们尚未了知、尚未得见、尚未证得、尚未实证、尚未通达，为了能够了知、得见、证得、

实证、通达它，我们才在世尊座下修习梵行。

贤友！对于“此是苦之集起”这个真理，我们[尚未了知、尚未得见、尚未证得、尚未实证、尚未通达，为了能够了知、得见、

证得、实证、通达它，我们才在世尊座下修习梵行]。

贤友！对于“此是苦之寂灭”这个真理，我们[尚未了知、尚未得见、尚未证得、尚未实证、尚未通达，为了能够了知、得见、

证得、实证、通达它，我们才在世尊座下修习梵行]。

贤友！对于“此是导向苦灭之道”这个真理，我们尚未了知、尚未得见、尚未证得、尚未实证、尚未通达，为了能够了知、

得见、证得、实证、通达它，我们才在世尊座下修习梵行。

贤友！正是这些（四圣谛）是我们尚未了知、尚未得见、尚未证得、尚未实证、尚未通达的，为了能够了知、得见、证得、实证、通达它们，我们

才在世尊座下修习梵行。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 9.1-51)/1.2 Sīhanādavagga 狮子吼品 (AN 9.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.4 Samiddhisutta 三弥提 (AN 9.14)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Samiddhisuttaṃ

14. Atha kho āyasmā samiddhi yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sāriputtaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ samiddhiṃ āyasmā sāriputto etadavoca – “kimārammaṇā, samiddhi, purisassa saṅkappavitakkā uppajjantī”ti? “Nāmarūpārammaṇā, bhante”ti. “Te pana, samiddhi, kva nānattaṃ gacchantī”ti? “Dhātūsu, bhante”ti. “Te pana, samiddhi, kiṃsamudayā”ti? “Phassasamudayā, bhante”ti. “Te pana, samiddhi, kiṃsamosaraṇā”ti? “Vedanāsamosaraṇā, bhante”ti. “Te pana, samiddhi, kiṃpamukhā”ti? “Samādhippamukhā, bhante”ti. “Te pana, samiddhi, kiṃadhipateyyā”ti? “Satādhipateyyā, bhante”ti. “Te pana, samiddhi, kiṃuttarā”ti? “Paññuttarā, bhante”ti. “Te pana, samiddhi, kiṃsārā”ti? “Vimuttisārā, bhante”ti. “Te pana, samiddhi, kiṃogadhā”ti? “Amatogadhā, bhante”ti.

“‘Kimārammaṇā, samiddhi, purisassa saṅkappavitakkā uppajjantī’ti, iti puṭṭho samāno ‘nāmarūpārammaṇā, bhante’ti vadesi. ‘Te pana, samiddhi, kva nānattaṃ gacchantī’ti, iti puṭṭho samāno ‘dhātūsu, bhante’ti vadesi. ‘Te pana, samiddhi, kiṃsamudayā’ti, iti puṭṭho samāno ‘phassasamudayā, bhante’ti vadesi. ‘Te pana, samiddhi, kiṃsamosaraṇā’ti, iti puṭṭho samāno ‘vedanāsamosaraṇā, bhante’ti vadesi. ‘Te pana, samiddhi, kiṃpamukhā’ti, iti puṭṭho samāno ‘samādhippamukhā, bhante’ti vadesi. ‘Te pana, samiddhi, kiṃadhipateyyā’ti, iti puṭṭho samāno ‘satādhipateyyā, bhante’ti vadesi. ‘Te pana, samiddhi, kiṃuttarā’ti, iti puṭṭho samāno ‘paññuttarā, bhante’ti vadesi. ‘Te pana, samiddhi, kiṃsārā’ti, iti puṭṭho samāno ‘vimuttisārā, bhante’ti vadesi. ‘Te pana, samiddhi, kiṃogadhā’ti, iti puṭṭho samāno ‘amatogadhā, bhante’ti vadesi. Sādhu sādhu, samiddhi! Sādhu kho tvaṃ, samiddhi, puṭṭho [pañhaṃ (sī. syā. pī.)] puṭṭho vissajjesi, tena ca mā maññī”ti. Catutthaṃ.

☸---------------------------------------------------------------------

十四 三弥提

一 那时，具寿三弥提来到具寿舍利弗的住处。到了之后，礼敬具寿舍利弗，然后坐在一边。当具寿三弥提坐在一边时，具寿舍利弗对他说：

三弥提！人的思虑和认知（意为思想、寻思、意图、概念），是以什么为所缘境而生起的呢？

大德！以名色为所缘境。

三弥提！那么，它们（指思虑和认知）在什么上呈现出差异呢？

大德！在各种界上。

三弥提！那么，它们是从什么集起的呢？

大德！从触集起。

三弥提！那么，它们以什么为汇集处呢？

大德！以受为汇集处。

三弥提！那么，它们以什么为首要呢？

大德！以定为首要。

三弥提！那么，它们以什么为增上主导呢？

大德！以念为增上主导。

三弥提！那么，它们以什么为最上呢？

大德！以慧为最上。

三弥提！那么，它们以什么为核心实质呢？

大德！以解脱为核心实质。

三弥提！那么，它们以什么为最终归宿呢？

大德！以不死（涅槃）为最终归宿。

二 当问到‘三弥提！人的思虑和认知是以什么为所缘境而生起的呢？’时，你回答说‘大德！以名色为所缘境。’

当问到：‘三弥提！那么，它们在什么上呈现出差异呢？’时，你回答说：‘大德！在各种界上。’

当问到：‘三弥提！那么，它们是从什么集起的呢？’时，你回答说：‘大德！从触集起。’

当问到：‘三弥提！那么，它们以什么为汇集处呢？’时，你回答说：‘大德！以受为汇集处。’

当问到：‘三弥提！那么，它们以什么为首要呢？’时，你回答说：‘大德！以定为首要。’

当问到：‘三弥提！那么，它们以什么为增上主导呢？’时，你回答说：‘大德！以念为增上主导。’

当问到：‘三弥提！那么，它们以什么为最上呢？’时，你回答说：‘大德！以慧为最上。’

当问到：‘三弥提！那么，它们以什么为核心实质呢？’时，你回答说：‘大德！以解脱为核心实质。’

当问到：‘三弥提！那么，它们以什么为最终归宿呢？’时，你回答说：‘大德！以不死为最终归宿。’

善哉，善哉！三弥提！善哉！三弥提！对于提问，你都作了回答。然而，不要因此而生起我慢。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 9.1-51)/1.2 Sīhanādavagga 狮子吼品 (AN 9.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.5 Gaṇḍasutta 痈有九疮 (AN 9.15)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Gaṇḍasuttaṃ

15. “Seyyathāpi, bhikkhave, gaṇḍo anekavassagaṇiko. Tassassu gaṇḍassa nava vaṇamukhāni nava abhedanamukhāni. Tato yaṃ kiñci pagghareyya – asuciyeva pagghareyya, duggandhaṃyeva pagghareyya, jegucchiyaṃyeva [jegucchiyeva (ka.)] pagghareyya; yaṃ kiñci pasaveyya – asuciyeva pasaveyya, duggandhaṃyeva pasaveyya, jegucchiyaṃyeva pasaveyya.

“Gaṇḍoti kho, bhikkhave, imassetaṃ cātumahābhūtikassa [cātummahābhūtikassa (sī. syā. pī.)] kāyassa adhivacanaṃ mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādanaparimaddanabhedanaviddhaṃsanadhammassa. Tassassu gaṇḍassa nava vaṇamukhāni nava abhedanamukhāni. Tato yaṃ kiñci paggharati – asuciyeva paggharati, duggandhaṃyeva paggharati, jegucchiyaṃyeva paggharati; yaṃ kiñci pasavati – asuciyeva pasavati, duggandhaṃyeva pasavati, jegucchiyaṃyeva pasavati. Tasmātiha, bhikkhave, imasmiṃ kāye nibbindathā”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

十五 痈有九疮

一 诸比丘！譬如有一个积聚多年的脓疮，它有九个疮口，九个自然开口。从这些口滴漏出来的，只有不净的东西滴出来，只有恶臭的东西滴出来，只有令人厌恶的东西滴出来；从中流淌出来的，也只有不净的东西流出来，只有恶臭的东西流出来，只有令人厌恶的东西流出来。

二 诸比丘！所谓的‘脓疮’，就是对这个由四大所构成、父母所生、饭粥所滋养、具有无常、损坏、涂摩、破坏、毁坏本性的身体的譬喻之称。这个身体的九个开口（就像脓疮的九个疮口和自然开口）。从它们滴漏出来的，只有不净的东西滴出来，只有恶臭的东西滴出来，只有令人厌恶的东西滴出来；从中流淌出来的，也只有不净的东西流出来，只有恶臭的东西流出来，只有令人厌恶的东西流出来。

因此，诸比丘！应当厌离这个身体！

☸................................类、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Saññāsuttaṃ

16. “Navayimā, bhikkhave, saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā. Katamā nava? Asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā [paṭikkūlasaññā (sī. syā. pī.)], sabbaloke anabhiratasaññā [anabhiratisaññā (ka.) a. ni. 5.121-122], aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā – imā kho, bhikkhave，nava saññā, bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

十六 修习九想

一 诸比丘！如果修习、多加实践这九种想，就会有大果报、大利益，导向不死，以不死为终极。是哪九种想呢？

二 即：不净想、死想、食厌想、一切世间不可乐想、无常想、于无常中知苦想、于苦中知无我想、断想、离贪想。

诸比丘！如果修习、多加实践这九种想，就会有大果报、大利益，导向不死，以不死为终极。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 9.1-51)/1.2 Sīhanādavagga 狮子吼品 (AN 9.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.7 Kulasutta 九分之家 (AN 9.17)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Kulasuttaṃ

17. “Navahi, bhikkhave, aṅgehi samannāgataṃ kulaṃ anupagantvā vā nālaṃ upagantuṃ, upagantvā vā nālaṃ nisīdituṃ. Katamehi navahi? Na manāpena paccuṭṭhenti, na manāpena abhivādenti, na manāpena āsanaṃ denti, santamassa pariguhanti, bahukampi thokaṃ denti, paṇītampi lūkhaṃ denti, asakkaccaṃ denti no sakkaccaṃ, na upanisīdanti dhammassavanāya, bhāsitamassa na sussūsanti. Imehi kho, bhikkhave, navahaṅgehi samannāgataṃ kulaṃ anupagantvā vā nālaṃ upagantuṃ upagantvā vā nālaṃ nisīdituṃ.

“Navahi, bhikkhave, aṅgehi samannāgataṃ kulaṃ anupagantvā vā alaṃ upagantuṃ, upagantvā vā alaṃ nisīdituṃ. Katamehi navahi? Manāpena paccuṭṭhenti, manāpena abhivādenti, manāpena āsanaṃ denti, santamassa na pariguhanti, bahukampi bahukaṃ denti, paṇītampi paṇītaṃ denti, sakkaccaṃ denti no asakkaccaṃ, upanisīdanti dhammassavanāya, bhāsitamassa sussūsanti. Imehi kho, bhikkhave, navahaṅgehi samannāgataṃ kulaṃ anupagantvā vā alaṃ upagantuṃ, upagantvā vā alaṃ nisīditun”ti. Sattamaṃ.

☸---------------------------------------------------------------------

十七 九分之家

一 诸比丘！对于具备九种表现的家庭，如果（比丘）还没去过，那就不适合前往；如果已经去了，那就不适合（久）坐。是哪九种表现呢？

二 即：不欢喜地起身迎接、不欢喜地问候行礼、不欢喜地提供座位、隐藏自己所拥有的东西、拥有的多却给得少、拥有好的却给差的、布施时不恭敬而非恭敬、不靠近坐下以便听法、对比丘所说的法不仔细聆听领会。

诸比丘！对于具备这九种表现的家庭，如果（比丘）还没去过，那就不适合前往；如果已经去了，那就不适合（久）坐。

三 诸比丘！对于具备（另外）九种表现的家庭，如果（比丘）还没去过，那是适合前往的；如果已经去了，那是适合（久）坐的。是哪九种表现呢？

四 即：欢喜地起身迎接、欢喜地问候行礼、欢喜地提供座位、不隐藏自己所拥有的东西、拥有的多就给得多、拥有好的就给好的、恭敬地布施而非不恭敬、靠近坐下以便听法、仔细聆听领会比丘所说的法。

诸比丘！对于具备这九种表现的家庭，如果（比丘）还没去过，那是适合前往的；如果已经去了，那是适合（久）坐的。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 9.1-51)/1.2 Sīhanādavagga 狮子吼品 (AN 9.11-20)”

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【经名】 1.2.8 Navaṅguposathasutta 九分布萨 (AN 9.18)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Navaṅguposathasuttaṃ

18. “Navahi, bhikkhave, aṅgehi samannāgato uposatho upavuttho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro. Kathaṃ upavuttho ca, bhikkhave, navahaṅgehi samannāgato uposatho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro? Idha, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘yāvajīvaṃ arahanto pāṇātipātaṃ pahāya pāṇātipātā paṭiviratā nihitadaṇḍā nihitasatthā lajjī dayāpannā sabbapāṇabhūtahitānukampino viharanti; ahampajja imañca rattiṃ imañca divasaṃ pāṇātipātaṃ pahāya pāṇātipātā paṭivirato nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharāmi. Imināpaṅgena [imināpi aṅgena (ka. sī.)] arahataṃ anukaromi; uposatho ca me upavuttho bhavissatī’ti. Iminā paṭhamena aṅgena samannāgato hoti…pe. ….

“‘Yāvajīvaṃ arahanto uccāsayanamahāsayanaṃ pahāya uccāsayanamahāsayanā paṭiviratā nīcaseyyaṃ kappenti – mañcake vā tiṇasanthārake vā; ahampajja imañca rattiṃ imañca divasaṃ uccāsayanamahāsayanaṃ pahāya uccāsayanamahāsayanā paṭivirato nīcaseyyaṃ kappemi – mañcake vā tiṇasanthārake vā. Imināpaṅgena arahataṃ anukaromi; uposatho ca me upavuttho bhavissatī’ti. Iminā aṭṭhamena aṅgena samannāgato hoti.

“Mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena [abyāpajjhena (ka.), abyābajjhena (?)] pharitvā viharati. Iminā navamena aṅgena samannāgato hoti. Evaṃ upavuttho kho, bhikkhave, navahaṅgehi samannāgato uposatho mahapphalo hoti mahānisaṃso mahājutiko mahāvipphāro”ti. Aṭṭhamaṃ.

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十八 九分布萨

一 诸比丘！如果受持奉行具足九个部分的布萨，就会有大果报、大利益、大光明、大遍满。诸比丘！怎样受持奉行具足九个部分的布萨，才能有大果报、大利益、大光明、大遍满呢？

二 诸比丘！在此，圣弟子像这样省思：“所有的阿罗汉，终其一生，都已断除杀生、远离杀生、放下棍杖、放下刀枪、有惭愧心、具足悲悯、为了利益安乐一切有情众生而住。今天，我也在这一天一夜里，断除杀生、远离杀生、放下棍杖、放下刀枪、有惭愧心、具足悲悯、为了利益安乐一切有情众生而住。我以此部分效仿佛陀的阿罗汉弟子，我的布萨将会是受持奉行的。”这是所应具备的第一个部分。

三 “所有的阿罗汉，终其一生，都已断除不与取、远离不与取、只接受别人给予的、期待别人给予的、不偷盗、自身清净而住。今天，我也在这一天一夜里，断除不与取、远离不与取、只接受别人给予的、期待别人给予的、不偷盗、自身清净而住。我以此部分效仿佛陀的阿罗汉弟子，受持布萨。”这是所应具备的第二个部分。

四 “所有的阿罗汉，终其一生，都已断除非梵行、修习梵行、修习远离行、远离淫欲污秽之法。今天，我也在这一天一夜里，断除非梵行、修习梵行、修习远离行、远离淫欲污秽之法。我以此部分效仿佛陀的阿罗汉弟子，受持布萨。”这是所应具备的第三个部分。

五 “所有的阿罗汉，终其一生，都已断除妄语、远离妄语、说真实语、忠于真实、可靠、可信、不欺骗世人。今天，我也在这一天一夜里，断除妄语、远离妄语、说真实语、忠于真实、可靠、可信、不欺骗世人。我以此部分效仿佛陀的阿罗汉弟子，受持布萨。”这是所应具备的第四个部分。

六 “所有的阿罗汉，终其一生，都已断除饮酒、远离能导致放逸的酒类。今天，我也在这一天一夜里，断除饮酒、远离能导致放逸的酒类。我以此部分效仿佛陀的阿罗汉弟子，受持布萨。”这是所应具备的第五个部分。

七 “所有的阿罗汉，终其一生，都只吃一餐（日中一食）、不吃夜食、远离非时食。今天，我也在这一天一夜里，只吃一餐、不吃夜食、远离非时食。我以此部分效仿佛陀的阿罗汉弟子，受持布萨。”这是所应具备的第六个部分。

八 “所有的阿罗汉，终其一生，都远离观看跳舞、歌唱、音乐、戏剧表演，远离佩戴花鬘、涂抹薰香、使用化妆品来妆饰。今天，我也在这一天一夜里，远离观看跳舞、歌唱、音乐、戏剧表演，远离佩戴花鬘、涂抹薰香、使用化妆品来妆饰。我以此部分效仿佛陀的阿罗汉弟子，受持布萨。”这是所应具备的第七个部分。

九 “所有的阿罗汉，终其一生，都断除使用高广大床、远离高广大床，只睡在低小的床座上，或以草铺地而卧。今天，我也在这一天一夜里，断除使用高广大床、远离高广大床，只睡在低小的床座上，或以草铺地而卧。我以此部分效仿佛陀的阿罗汉弟子，受持布萨。”这是所应具备的第八个部分。

一O 诸比丘！在此，圣弟子以与慈心相应的心，遍满一个方向而住。同样地，遍满第二、第三、第四个方向，以及上方、下方、横向，在一切处，对所有众生，对整个包含一切的世界，都以与慈心相应的、广大、宏大、无量、无怨恨、无恼害的心遍满而住。这是所应具备的第九个部分。

诸比丘！像这样受持奉行具足九个部分的布萨，就会有大果报、大利益、大光明、大遍满。

九集 第二 狮子吼品 四七

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 9.1-51)/1.2 Sīhanādavagga 狮子吼品 (AN 9.11-20)”

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【经名】 1.2.9 Devatāsutta 诸天 (AN 9.19)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Devatāsuttaṃ

19. “Imañca, bhikkhave, rattiṃ sambahulā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yenāhaṃ tenupasaṅkamiṃsu; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho, bhikkhave, tā devatā maṃ etadavocuṃ – ‘uposaṅkamiṃsu no, bhante, pubbe manussabhūtānaṃ pabbajitā agārāni. Te mayaṃ, bhante, paccuṭṭhimha, no ca kho abhivādimha. Tā mayaṃ, bhante, aparipuṇṇakammantā vippaṭisāriniyo paccānutāpiniyo hīnaṃ kāyaṃ upapannā’”ti.

“Aparāpi maṃ, bhikkhave, sambahulā devatā upasaṅkamitvā etadavocuṃ – ‘uposaṅkamiṃsu no, bhante, pubbe manussabhūtānaṃ pabbajitā agārāni. Te mayaṃ, bhante, paccuṭṭhimha abhivādimha [paccuṭṭhimha ca abhivādimha ca (syā.)], no ca tesaṃ āsanaṃ adamha. Tā mayaṃ, bhante, aparipuṇṇakammantā vippaṭisāriniyo paccānutāpiniyo hīnaṃ kāyaṃ upapannā’”ti.

“Aparāpi maṃ, bhikkhave, sambahulā devatā uposaṅkamitvā etadavocuṃ – ‘uposaṅkamiṃsu no, bhante, pubbe manussabhūtānaṃ pabbajitā agārāni. Te mayaṃ, bhante, paccuṭṭhimha abhivādimha [paccuṭṭhimha ca abhivādimha ca (syā.)] āsanaṃ [āsanañca (sī. syā.)] adamha, no ca kho yathāsatti yathābalaṃ saṃvibhajimha…pe… yathāsatti yathābalaṃ [yathābalaṃ ca (?)] saṃvibhajimha, no ca kho upanisīdimha dhammassavanāya…pe… upanisīdimha [upanisīdimha ca (syā.)] dhammassavanāya, no ca kho ohitasotā dhammaṃ suṇimha…pe… ohitasotā ca dhammaṃ suṇimha, no ca kho sutvā dhammaṃ dhārayimha…pe… sutvā ca dhammaṃ dhārayimha, no ca kho dhātānaṃ dhammānaṃ atthaṃ upaparikkhimha…pe… dhātānañca dhammānaṃ atthaṃ upaparikkhimha, no ca kho atthamaññāya dhammamaññāya dhammānudhammaṃ paṭipajjimha. Tā mayaṃ, bhante, aparipuṇṇakammantā vippaṭisāriniyo paccānutāpiniyo hīnaṃ kāyaṃ upapannā’”ti.

“Aparāpi maṃ, bhikkhave, sambahulā devatā uposaṅkamitvā etadavocuṃ – ‘uposaṅkamiṃsu no, bhante, pubbe manussabhūtānaṃ pabbajitā agārāni. Te mayaṃ, bhante, paccuṭṭhimha abhivādimha [paccuṭṭhimha ca abhivādimha ca (syā.)], āsanaṃ [āsanañca (sī. syā.)] adamha, yathāsatti yathābalaṃ [yathābalaṃ ca (?)] saṃvibhajimha, upanisīdimha [upanisīdimha ca (syā.)] dhammassavanāya, ohitasotā ca dhammaṃ suṇimha, sutvā ca dhammaṃ dhārayimha, dhātānañca dhammānaṃ atthaṃ upaparikkhimha, atthamaññāya dhammamaññāya dhammānudhammaṃ [dhammānudhammañca (?)] paṭipajjimha. Tā mayaṃ, bhante, paripuṇṇakammantā avippaṭisāriniyo apaccānutāpiniyo paṇītaṃ kāyaṃ upapannā’ti. Etāni, bhikkhave, rukkhamūlāni etāni suññāgārāni. Jhāyatha, bhikkhave, mā pamādattha, mā pacchā vippaṭisārino ahuvattha seyyathāpi tā purimikā devatā”ti. Navamaṃ.

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十九 诸天

一 诸比丘！今天晚上，有很多天人在深夜时分，显现出殊胜美妙的身色，遍照整个祇树给孤独园，来到我这里。到了之后，向我行礼，然后站在一边。诸比丘！那些站在一边的天人对我这样说：

‘大德！我们以前做人的时候，有出家人来到我们家里。我们起身迎接了他们，但是没有向他们问候行礼。大德！因为我们所做的事情不够圆满，所以（现在）感到懊悔、追悔，投生到了低劣的天界。’

二 诸比丘！又有另外很多天人来到我这里，这样说：

‘大德！我们以前做人的时候，有出家人来到我们家里。我们起身迎接并问候行礼了，但是没有给他们提供座位。大德！因为我们所做的事情不够圆满，所以感到懊悔、追悔，投生到了低劣的天界。’

三 诸比丘！又有另外很多天人来到我这里，这样说：

‘大德！我们以前做人的时候，有出家人来到我们家里。我们起身迎接、问候行礼、提供了座位，但是没有根据自己的能力尽力地分享（布施）。[大德！因为我们所做的事情不够圆满，所以感到懊悔、追悔，投生到了低劣的天界。]’

诸比丘！又有另外很多天人来到我这里，这样说：

‘大德！我们以前做人的时候，有出家人来到我们家里。我们起身迎接、问候行礼、提供了座位、根据自己的能力尽力地分享了，但是没有靠近坐下以便听法。[大德！因为我们所做的事情不够圆满，所以感到懊悔、追悔，投生到了低劣的天界。]’

诸比丘！又有另外很多天人来到我这里，这样说：

‘大德！我们以前做人的时候，有出家人来到我们家里。我们起身迎接、问候行礼、提供了座位、根据自己的能力尽力地分享了、靠近坐下以便听法了，但是没有倾听法义，专心听法。[大德！因为我们所做的事情不够圆满，所以感到懊悔、追悔，投生到了低劣的天界。]’

诸比丘！又有另外很多天人来到我这里，这样说：

‘大德！我们以前做人的时候，有出家人来到我们家里。我们起身迎接、问候行礼、提供了座位、根据自己的能力尽力地分享了、靠近坐下以便听法了、倾听法义，专心听法了，但是听了之后没有受持法义。[大德！因为我们所做的事情不够圆满，所以感到懊悔、追悔，投生到了低劣的天界。]’

诸比丘！又有另外很多天人来到我这里，这样说：

‘大德！我们以前做人的时候，有出家人来到我们家里。我们起身迎接、问候行礼、提供了座位、根据自己的能力尽力地分享了、靠近坐下以便听法了、倾听法义，专心听法了、听了之后受持法义了，但是没有省察所受持法义的含义。[大德！因为我们所做的事情不够圆满，所以感到懊悔、追悔，投生到了低劣的天界。]’

诸比丘！又有另外很多天人来到我这里，这样说：

‘大德！我们以前做人的时候，有出家人来到我们家里。我们起身迎接、问候行礼、提供了座位、根据自己的能力尽力地分享了、靠近坐下以便听法了、倾听法义，专心听法了、听了之后受持法义了、省察了所受持法义的含义，但是没有在理解义理、理解法之后，去实践法随法行。大德！因为我们所做的事情不够圆满，所以感到懊悔、追悔，投生到了低劣的天界。’

四 诸比丘！又有另外很多天人来到我这里，这样说：

‘大德！我们以前做人的时候，有出家人来到我们家里。我们起身迎接、问候行礼、提供了座位、根据自己的能力尽力地分享了、靠近坐下以便听法了、倾听法义专心听法了、听了之后受持法义了、省察了所受持法义的含义，并且在理解义理、理解法之后，去实践了法随法行。

大德！因为我们所做的事情圆满，所以不感到懊悔、不追悔，投生到了殊胜的天界。’

诸比丘！这里有树下，这里有空闲处。诸比丘！要修习禅定！不要放逸！不要像前面那些天人一样，到后来才感到懊悔！

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 9.1-51)/1.2 Sīhanādavagga 狮子吼品 (AN 9.11-20)”

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【经名】 1.2.10 Velāmasutta 毗罗摩婆罗门 (AN 9.20)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Velāmasuttaṃ

20. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho anāthapiṇḍiko gahapati yena bhagavā tenuposaṅkami; uposaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca –

“Api nu te, gahapati, kule dānaṃ dīyatī”ti? “Dīyati me, bhante, kule dānaṃ; tañca kho lūkhaṃ kaṇājakaṃ biḷaṅgadutiyan”ti. “Lūkhañcepi [lūkhaṃ vāpi (syā.), lūkhañcāpi (ka.)], gahapati, dānaṃ deti paṇītaṃ vā; tañca asakkaccaṃ deti, acittīkatvā [acittiṃ katvā (ka.), apacittiṃ katvā (syā.), acittikatvā (pī.)] deti, asahatthā deti, apaviddhaṃ [apaviṭṭhaṃ (syā.)] deti, anāgamanadiṭṭhiko deti. Yattha yattha tassa tassa dānassa vipāko nibbattati, na uḷārāya bhattabhogāya cittaṃ namati, na uḷārāya vatthabhogāya cittaṃ namati, na uḷārāya yānabhogāya cittaṃ namati, na uḷāresu pañcasu kāmaguṇesu bhogāya cittaṃ namati. Yepissa te honti puttāti vā dārāti vā dāsāti vā pessāti vā kammakarāti vā, tepi na sussūsanti na sotaṃ odahanti na aññā cittaṃ upaṭṭhapenti. Taṃ kissa hetu? Evañhetaṃ [evañcetaṃ (syā. ka.)], gahapati, hoti asakkaccaṃ katānaṃ kammānaṃ vipāko”.

“Lūkhañcepi, gahapati, dānaṃ deti paṇītaṃ vā; tañca sakkaccaṃ deti, cittīkatvā deti, sahatthā deti, anapaviddhaṃ deti, āgamanadiṭṭhiko deti. Yattha yattha tassa tassa dānassa vipāko nibbattati, uḷārāya bhattabhogāya cittaṃ namati, uḷārāya vatthabhogāya cittaṃ namati, uḷārāya yānabhogāya cittaṃ namati, uḷāresu pañcasu kāmaguṇesu bhogāya cittaṃ namati. Yepissa te honti puttāti vā dārāti vā dāsāti vā pessāti vā kammakarāti vā, tepi sussūsanti sotaṃ odahanti aññā cittaṃ upaṭṭhapenti. Taṃ kissa hetu? Evañhetaṃ, gahapati, hoti sakkaccaṃ katānaṃ kammānaṃ vipāko.

“Bhūtapubbaṃ, gahapati, velāmo nāma brāhmaṇo ahosi. So evarūpaṃ dānaṃ adāsi mahādānaṃ. Caturāsīti suvaṇṇapātisahassāni adāsi rūpiyapūrāni, caturāsīti rūpiyapātisahassāni adāsi suvaṇṇapūrāni, caturāsīti kaṃsapātisahassāni adāsi hiraññapūrāni, caturāsīti hatthisahassāni adāsi sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālappaṭicchannāni [hemajālasañchannāni (sī. pī.)], caturāsīti rathasahassāni adāsi sīhacammaparivārāni byagghacammaparivārāni dīpicammaparivārāni paṇḍukambalaparivārāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālappaṭicchannāni, caturāsīti dhenusahassāni adāsi dukūlasandhanāni [dukūlasandassanāni (sī.), dukūlasaṇṭhanāni (syā.), dukūlasanthanāni (pī.), duhasandanāni (dī. ni. 2.263), dukūlasandanāni (tattha pāṭhantaraṃ)] kaṃsūpadhāraṇāni, caturāsīti kaññāsahassāni adāsi āmuttamaṇikuṇḍalāyo [āmukkamaṇikuṇḍalāyo (?)], caturāsīti pallaṅkasahassāni adāsi gonakatthatāni paṭikatthatāni paṭalikatthatāni kadalimigapavarapaccattharaṇāni sauttaracchadāni ubhatolohitakūpadhānāni, caturāsīti vatthakoṭisahassāni adāsi khomasukhumānaṃ koseyyasukhumānaṃ kambalasukhumānaṃ kappāsikasukhumānaṃ, ko pana vādo annassa pānassa khajjassa bhojjassa leyyassa peyyassa, najjo maññe vissandanti [vissandati (sī. pī.)].

“Siyā kho pana te, gahapati, evamassa – ‘añño nūna tena samayena velāmo brāhmaṇo ahosi, so [yo (?)] taṃ dānaṃ adāsi mahādānan’ti. Na kho panetaṃ, gahapati, evaṃ daṭṭhabbaṃ. Ahaṃ tena samayena velāmo brāhmaṇo ahosiṃ. Ahaṃ taṃ dānaṃ adāsiṃ mahādānaṃ. Tasmiṃ kho pana, gahapati, dāne na koci dakkhiṇeyyo ahosi, na taṃ koci dakkhiṇaṃ visodheti.

“Yaṃ, gahapati, velāmo brāhmaṇo dānaṃ adāsi mahādānaṃ, yo cekaṃ diṭṭhisampannaṃ bhojeyya, idaṃ tato mahapphalataraṃ.

( ) [(yañca gahapati velāmo brāhmaṇo dānaṃ adāsi mahādānaṃ) (sī. pī.)] “Yo ca sataṃ diṭṭhisampannānaṃ bhojeyya, yo cekaṃ sakadāgāmiṃ bhojeyya, idaṃ tato mahapphalataraṃ.

( ) [(yañca gahapati velāmo brāhmaṇo dānaṃ adāsi mahādānaṃ) (sī. pī.)] “Yo ca sataṃ sakadāgāmīnaṃ bhojeyya, yo cekaṃ anāgāmiṃ bhojeyya…pe… yo ca sataṃ anāgāmīnaṃ bhojeyya, yo cekaṃ arahantaṃ bhojeyya… yo ca sataṃ arahantānaṃ bhojeyya, yo cekaṃ paccekabuddhaṃ bhojeyya … yo ca sataṃ paccekabuddhānaṃ bhojeyya, yo ca tathāgataṃ arahantaṃ sammāsambuddhaṃ bhojeyya… yo ca buddhappamukhaṃ bhikkhusaṅghaṃ bhojeyya… yo ca cātuddisaṃ saṅghaṃ uddissa vihāraṃ kārāpeyya… yo ca pasannacitto buddhañca dhammañca saṅghañca saraṇaṃ gaccheyya… yo ca pasannacitto sikkhāpadāni samādiyeyya – pāṇātipātā veramaṇiṃ, adinnādānā veramaṇiṃ, kāmesumicchācārā veramaṇiṃ, musāvādā veramaṇiṃ, surāmerayamajjapamādaṭṭhānā veramaṇiṃ, yo ca antamaso gandhohanamattampi [gandhūhanamattampi (sī.), gaddūhanamattampi (syā. pī.) ma. ni. 3.211] mettacittaṃ bhāveyya, ( ) [(yo ca accharāsaṅghātamattampi aniccasaññaṃ bhāveyya) (ka.)] idaṃ tato mahapphalataraṃ.

“Yañca, gahapati, velāmo brāhmaṇo dānaṃ adāsi mahādānaṃ, yo cekaṃ diṭṭhisampannaṃ bhojeyya… yo ca sataṃ diṭṭhisampannānaṃ bhojeyya, yo cekaṃ sakadāgāmiṃ bhojeyya… yo ca sataṃ sakadāgāmīnaṃ bhojeyya, yo cekaṃ anāgāmiṃ bhojeyya… yo ca sataṃ anāgāmīnaṃ bhojeyya, yo cekaṃ arahantaṃ bhojeyya… yo ca sataṃ arahantānaṃ bhojeyya, yo cekaṃ paccekabuddhaṃ bhojeyya… yo ca sataṃ paccekabuddhānaṃ bhojeyya, yo ca tathāgataṃ arahantaṃ sammāsambuddhaṃ bhojeyya… yo ca buddhappamukhaṃ bhikkhusaṅghaṃ bhojeyya, yo ca cātuddisaṃ saṅghaṃ uddissa vihāraṃ kārāpeyya… yo ca pasannacitto buddhañca dhammañca saṅghañca saraṇaṃ gaccheyya, yo ca pasannacitto sikkhāpadāni samādiyeyya – pāṇātipātā veramaṇiṃ… surāmerayamajjapamādaṭṭhānā veramaṇiṃ, yo ca antamaso gandhohanamattampi mettacittaṃ bhāveyya, yo ca accharāsaṅghātamattampi aniccasaññaṃ bhāveyya, idaṃ tato mahapphalataran”ti. Dasamaṃ.

Sīhanādavaggo dutiyo.

Tassuddānaṃ –

Nādo saupādiseso ca, koṭṭhikena samiddhinā;

Gaṇḍasaññā kulaṃ mettā, devatā velāmena cāti.

☸---------------------------------------------------------------------

二十 毗罗摩婆罗门

一 那时，世尊住在舍卫城的祇树给孤独园。当时，给孤独居士前往世尊的住处。到了之后，礼敬世尊，然后退坐到一边。当给孤独居士坐在一边时，世尊对他说：

‘居士！你家里有在行布施吗？’

‘大德！我家里有行布施，但只是粗糙的米糠饭和酸粥而已。’

二 ‘居士！即使布施的是粗糙的或是精美的物品，如果布施时是不恭敬地给，不尊重地给，不是亲手给，像丢弃一样给，不相信会有果报地给，那么，无论这次布施的果报在哪里成熟显现，（受报者的）心意都不会倾向于享用丰盛的食物，心意不会倾向于享用华丽的衣服，心意不会倾向于享用舒适的交通工具，心意不会倾向于享用丰盛的五种欲乐。而且，他的那些子女、妻子、仆人、雇工、劳作者等，也不会听从他、不会倾听他、不会用心理解他。这是什么原因呢？居士！正是这样，这是不恭敬地造作善业的果报。’

三 ‘居士！即使布施的是粗糙的或是精美的物品，如果布施时是恭敬地给，尊重地给，亲手给，不是像丢弃一样给，相信会有果报地给，那么，无论这次布施的果报在哪里成熟显现，（受报者的）心意都会倾向于享用丰盛的食物，心意都会倾向于享用华丽的衣服，心意都会倾向于享用舒适的交通工具，心意都会倾向于享用丰盛的五种欲乐。而且，他的那些子女、妻子、仆人、雇工、劳作者等，也会听从他、会倾听他、会用心理解他。这是什么原因呢？居士！正是这样，这是恭敬地造作善业的果报。’

四 ‘居士！很久以前，有一位名叫毗罗摩的婆罗门。他曾经行过像那样的大布施。[他]布施了八万四千个装满银子的金钵，布施了八万四千个装满金子的银钵，布施了八万四千个装满财宝的铜钵；布施了八万四千头饰有黄金饰品、挂着金旗、覆盖着金网的大象；布施了八万四千辆铺着狮子皮、老虎皮、豹皮、（名贵）毛毯、饰有黄金饰品、挂着金旗、覆盖着金网的马车；布施了八万四千头系着（优质）麻绳、配有青铜挤奶桶的乳牛；布施了八万四千位佩戴着珠宝耳环的少女；布施了八万四千张铺着长羊毛毯、白羊毛毯、绣花毯、上等羚羊皮毯、上有顶篷、两端配有红色靠枕的床座；布施了八万四千[俱胝]匹精细的亚麻布、丝绸布、毛布、棉布。更不用说布施的食物、饮料、硬食、软食、舔食、饮品了，[布施之多]就像河流一样源源不断地流淌。’

五 ‘居士！你可能会这样想：“那个时候行大布施的毗罗摩婆罗门，大概是另外的什么人吧？”居士！不应该这样看。那个时候行大布施的毗罗摩婆罗门就是我。我行了那场大布施。

但是，居士！在那场布施中，没有任何一位是值得供养的福田，没有任何人能净化那场布施。

居士！比起毗罗摩婆罗门所行的大布施，如果能供养一位具足正见的人一餐饭，这比那场大布施的果报更大。

居士！比起毗罗摩婆罗门所行的大布施，以及供养一百位具足正见的人吃饭，如果能供养一位一来者一餐饭，这比前者的果报更大。

居士！比起毗罗摩婆罗门所行的大布施，以及供养一百位一来者吃饭，如果能供养一位不还者一餐饭，[这比前者的果报更大]。

居士！比起毗罗摩婆罗门所行的大布施，以及供养一百位不还者吃饭，如果能供养一位阿罗汉一餐饭，[这比前者的果报更大]。

居士！比起毗罗摩婆罗门所行的大布施，以及供养一百位阿罗汉吃饭，如果能供养一位独觉一餐饭，[这比前者的果报更大]。

居士！比起毗罗摩婆罗门所行的大布施，以及供养一百位独觉吃饭，如果能供养一位如来、应供、正等觉者一餐饭，[这比前者的果报更大]。

居士！比起毗罗摩婆罗门所行的大布施，以及供养一位如来、应供、正等觉者吃饭，如果能供养以佛陀为首的比丘僧团吃饭，[这比前者的果报更大]。

居士！比起供养以佛陀为首的比丘僧团吃饭，如果能为了供养来自四方的僧团而建造一座精舍，[这比前者的果报更大]。

居士！比起为四方僧建立精舍，如果能以清净喜悦的心皈依佛、皈依法、皈依僧，[这比前者的果报更大]。

居士！比起以清净喜悦的心皈依三宝，如果能以清净喜悦的心受持五学处：远离杀生、远离不与取、远离邪淫、远离妄语、远离导致放逸的酒类，[这比前者的果报更大]。

居士！比起以清净喜悦的心受持五学处，哪怕只是在挤牛奶那么短的时间内修习慈心，这比前者的果报更大。

居士！比起毗罗摩婆罗门所行的大布施，以及供养一位具足正见者吃饭，以及供养一百位具足正见者吃饭，以及供养一位一来者吃饭，以及供养一百位一来者吃饭，以及供养一位不还者吃饭，以及供养一百位不还者吃饭，以及供养一位阿罗汉吃饭，以及供养一百位阿罗汉吃饭，以及供养一位独觉吃饭，以及供养一百位独觉吃饭，以及供养一位如来、应供、正等觉者吃饭，以及供养以佛陀为首的比丘僧团吃饭，以及为四方僧建立精舍，以及以清净喜悦的心皈依佛、法、僧，以及以清净喜悦的心受持远离杀生、[远离不与取、远离邪淫、远离妄语、]远离导致放逸的酒类的学处，乃至在挤牛奶那么短的时间内修习慈心，如果能在一弹指顷修习无常想，这比前面所有布施和持戒的果报都更大。’

第二 狮子吼品[完]

此品摄颂曰：

（一）狮子吼、（二）有余依、（三）拘絺罗、

（四）三弥提、（五）痈、（六）想、（七）家、

（八）慈（九分布萨）、（九）天、（十）毗罗摩。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 9.1-51)/1.3 Sattāvāsavagga 有情居品 (AN 9.21-31)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.1 Tiṭhānasutta 三处 (AN 9.21)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Sattāvāsavaggo

1. Tiṭhānasuttaṃ

21. “Tīhi, bhikkhave, ṭhānehi uttarakurukā manussā deve ca tāvatiṃse adhiggaṇhanti jambudīpake ca manusse. Katamehi tīhi? Amamā, apariggahā, niyatāyukā, visesaguṇā [visesabhuno (sī. syā. pī.)] – imehi kho, bhikkhave, tīhi ṭhānehi uttarakurukā manussā deve ca tāvatiṃse adhiggaṇhanti jambudīpake ca manusse.

“Tīhi, bhikkhave, ṭhānehi devā tāvatiṃsā uttarakuruke ca manusse adhiggaṇhanti jambudīpake ca manusse. Katamehi tīhi? Dibbena āyunā, dibbena vaṇṇena, dibbena sukhena – imehi kho, bhikkhave, tīhi ṭhānehi devā tāvatiṃsā uttarakuruke ca manusse adhiggaṇhanti jambudīpake ca manusse.

[kathā. 271] “Tīhi, bhikkhave, ṭhānehi jambudīpakā manussā uttarakuruke ca manusse adhiggaṇhanti deve ca tāvatiṃse. Katamehi tīhi? Sūrā, satimanto, idha brahmacariyavāso – imehi kho, bhikkhave, tīhi ṭhānehi jambudīpakā manussā uttarakuruke ca manusse adhiggaṇhanti deve ca tāvatiṃse”ti. Paṭhamaṃ.

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第三 有情居品

二十一 三处

一 诸比丘！北俱卢洲人凭借三处胜过三十三天（忉利天）与南赡部洲（阎浮提）人。是哪三处呢？

二 即：无我所（不执着‘我的’）、无执取、寿命固定（且长）、有特殊功德。

诸比丘！北俱卢洲人凭借这三处胜过三十三天与南赡部洲人。

三 诸比丘！三十三天凭借三处胜过北俱卢洲人与南赡部洲人。是哪三处呢？

四 即天寿、天色与天乐。

诸比丘！三十三天凭借这三处胜过北俱卢洲人与南赡部洲人。

五 诸比丘！南赡部洲人凭借三处胜过北俱卢洲人与三十三天。是哪三处呢？

即：勇猛、具足正念、此洲是修习梵行之处。

诸比丘！南赡部洲人凭借这三处胜过北俱卢洲人与三十三天。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 9.1-51)/1.3 Sattāvāsavagga 有情居品 (AN 9.21-31)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.2 Assakhaḷuṅkasutta 未调马 (AN 9.22)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Assakhaḷuṅkasuttaṃ

22. [a. ni. 3.141] “Tayo ca, bhikkhave, assakhaḷuṅke desessāmi tayo ca purisakhaḷuṅke tayo ca assaparasse [assasadasse (sī. syā. pī.) a. ni. 3.142] tayo ca purisaparasse [purisasadasse (sī. syā. pī.)] tayo ca bhadde assājānīye tayo ca bhadde purisājānīye. Taṃ suṇātha.

“Katame ca, bhikkhave, tayo assakhaḷuṅkā? Idha, bhikkhave, ekacco assakhaḷuṅko javasampanno hoti, na vaṇṇasampanno, na ārohapariṇāhasampanno. Idha pana, bhikkhave, ekacco assakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca, na ārohapariṇāhasampanno. Idha pana, bhikkhave, ekacco assakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca. Ime kho, bhikkhave, tayo assakhaḷuṅkā.

“Katame ca, bhikkhave, tayo purisakhaḷuṅkā? Idha, bhikkhave, ekacco purisakhaḷuṅko javasampanno hoti, na vaṇṇasampanno, na ārohapariṇāhasampanno. Idha pana, bhikkhave, ekacco purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca, na ārohapariṇāhasampanno. Idha pana, bhikkhave, ekacco purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.

“Kathañca, bhikkhave, purisakhaḷuṅko javasampanno hoti, na vaṇṇasampanno na ārohapariṇāhasampanno? Idha, bhikkhave, bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Idamassa javasmiṃ vadāmi. Abhidhamme kho pana abhivinaye pañhaṃ puṭṭho saṃsādeti [saṃsāreti (ka.) a. niā. 1.3.141], no vissajjeti. Idamassa na vaṇṇasmiṃ vadāmi. Na kho pana lābhī hoti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. Idamassa na ārohapariṇāhasmiṃ vadāmi. Evaṃ kho, bhikkhave, purisakhaḷuṅko javasampanno hoti, na vaṇṇasampanno na ārohapariṇāhasampanno.

“Kathañca, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca, na ārohapariṇāhasampanno? Idha, bhikkhave, bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Idamassa javasmiṃ vadāmi. Abhidhamme kho pana abhivinaye pañhaṃ puṭṭho vissajjeti, no saṃsādeti. Idamassa vaṇṇasmiṃ vadāmi. Na kho pana lābhī hoti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. Idamassa na ārohapariṇāhasmiṃ vadāmi. Evaṃ kho, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca, na ārohapariṇāhasampanno.

“Kathañca, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca? Idha, bhikkhave, bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Idamassa javasmiṃ vadāmi. Abhidhamme kho pana abhivinaye pañhaṃ puṭṭho vissajjeti, no saṃsādeti. Idamassa vaṇṇasmiṃ vadāmi. Lābhī kho pana hoti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. Idamassa ārohapariṇāhasmiṃ vadāmi. Evaṃ kho, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca. Ime kho, bhikkhave, tayo purisakhaḷuṅkā.

“Katame ca, bhikkhave, tayo assaparassā? Idha, bhikkhave, ekacco assaparasso…pe… javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca. Ime kho, bhikkhave, tayo assaparassā.

“Katame ca, bhikkhave, tayo purisaparassā? Idha, bhikkhave, ekacco purisaparasso…pe… javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.

“Kathañca, bhikkhave, purisaparasso…pe… javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca? Idha, bhikkhave, bhikkhu pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha parinibbāyī anāvattidhammo tasmā lokā. Idamassa javasmiṃ vadāmi. Abhidhamme kho pana abhivinaye pañhaṃ puṭṭho vissajjeti, no saṃsādeti. Idamassa vaṇṇasmiṃ vadāmi. Lābhī kho pana hoti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. Idamassa ārohapariṇāhasmiṃ vadāmi. Evaṃ kho, bhikkhave, purisaparasso javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca. Ime kho, bhikkhave, tayo purisaparassā.

“Katame ca, bhikkhave, tayo bhaddā assājānīyā? Idha, bhikkhave, ekacco bhaddo assājānīyo…pe… javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca. Ime kho, bhikkhave, tayo bhaddā assājānīyā.

“Katame ca, bhikkhave, tayo bhaddā purisājānīyā? Idha, bhikkhave, ekacco bhaddo purisājānīyo…pe… javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca.

“Kathañca, bhikkhave, bhaddo purisājānīyo…pe… javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca? Idha, bhikkhave, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Idamassa javasmiṃ vadāmi. Abhidhamme kho pana abhivinaye pañhaṃ puṭṭho vissajjeti, no saṃsādeti. Idamassa vaṇṇasmiṃ vadāmi. Lābhī kho pana hoti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. Idamassa ārohapariṇāhasmiṃ vadāmi. Evaṃ kho, bhikkhave, bhaddo purisājānīyo javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca. Ime kho, bhikkhave, tayo bhaddā purisājānīyā”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

二十二 未调马

一 诸比丘！我将为你们宣说三种劣马、三种劣人、三种良马、三种人中良马、三种骏马、三种人中骏马。仔细听！好好思量！我将开始说。

‘是的，大德！’

那些比丘回答世尊。世尊于是说道：

二 诸比丘！什么是三种劣马呢？

诸比丘！这里有一种劣马，速度快，但色泽不好、体型体态不佳。诸比丘！

又，这里有一种劣马，速度快、色泽好，但体型体态不佳。诸比丘！又，这

里有一种劣马，速度快、色泽好，并且体型体态俱佳。

诸比丘！这就是三种劣马。

三 诸比丘！什么是三种劣人呢？

诸比丘！这里有一种劣人，有速疾（智慧），但没有美色（辩才）、没有高躯体态（福报）。诸比丘！

又，这里有一种劣人，有速疾、有美色，但没有高躯体态。诸比丘！又，这

里有一种劣人，有速疾、有美色，并且有高躯体态。

四 诸比丘！怎样的劣人是有速疾（智慧），但没有美色（辩才）、没有高躯体态（福报）呢？

诸比丘！这里有比丘，如实了知‘这是苦’，如实了知‘这是苦的集起’，如实了知‘这是苦的寂灭’，如实了知‘这是导致苦寂灭的道路’，这我称之为他的速疾（智慧）。但当被问及关于阿毗达摩（胜法）、阿毗毗奈耶（胜律）的问题时，他犹豫退缩，不能解说，

这我称之为他没有美色（辩才）。他又得不到衣服、食物、住所、病者所需医药资具，这我称之为他没有高

躯体态（福报）。诸比丘！像这样，就是有速疾，但没有美色、没有高躯体态的劣人。

五 诸比丘！怎样的劣人是有速疾、有美色，但没有高躯体态呢？

诸比丘！这里有比丘，如实了知‘这是苦’，如实了知‘这是苦的集起’，如实了知‘这是苦的寂灭’，如实了知‘这是导致苦寂灭的道路’，这我称之为他的速疾。当被问及关于阿毗达摩、阿毗毗奈耶的问题时，他能解说，不犹豫退缩，

这我称之为他的美色。但他得不到衣服、食物、住所、病者所需医药资具，这我称之为他没有高躯

体态。诸比丘！像这样，就是有速疾、有美色，但没有高躯体态的劣人。

六 诸比丘！怎样的劣人是有速疾、有美色，并且有高躯体态呢？

诸比丘！这里有比丘，如实了知‘这是苦’，[如实了知‘这是苦的集起’，如实了知‘这是苦的寂灭’，如实了知‘这是导致苦寂灭的道路’]，这我称之为他的速疾。当被问及关于阿毗达摩、阿毗毗奈耶的问题时，他能解说，

不犹豫退缩，这我称之为他的美色。他又得到衣服、食物、住所、病者所需医药资具，这我称之为

高躯体态。诸比丘！像这样，就是有速疾、有美色，并且有高躯体态的劣人。

诸比丘！这就是三种劣人。

七 诸比丘！什么是三种良马呢？

诸比丘！这里有一种良马，有速疾但没有美色、没有高躯体态。诸比丘！又

，这里有一种良马有速疾、有美色但没有高躯体态。诸比丘！又，这里有一

类良马有速疾、有美色、且有高躯体态。

诸比丘！这就是三种良马。

八 诸比丘！什么是三种人中良马呢？

诸比丘！这里有一种人中良马[有速疾但没有美色、没有高躯体态。诸比丘！

又，这里有一种人中良马有速疾、有美色但没有高躯体态。诸比丘！又，此

处有一种人中良马]有速疾、有美色、且有高躯体态。

[诸比丘！怎样的人中良马是有速疾，但没有美色、没有高躯体态呢？

诸比丘！这里有比丘，由于五下分结已尽，成为化生者，在那里（色界或无色界）般涅槃，是从那个世界不再退回（欲界）者，这我称之为他的速疾。但当被问及关于阿毗达摩、阿毗毗奈耶的问题时，他犹豫退缩，不能解说，这我称之为

他没有美色。他又得不到衣服、食物、住所、病者所需医药资具，这我称之为他没有高躯体态。

诸比丘！像这样，就是有速疾，但没有美色、没有高躯体态的人中良马。

诸比丘！怎样的人中良马是有速疾、有美色，但没有高躯体态呢？

诸比丘！这里有比丘，由于五下分结已尽，成为化生者，在那里般涅槃，是从那个世界

不再退回者，这我称之为他的速疾。当被问及关于阿毗达摩、阿毗毗奈耶的问题时，他能解说，不犹豫退缩，这我称之为

美色。但他得不到衣服、食物、住所、病者所需医药资具，这我称之为他没有高躯体态。诸

比丘！像这样，就是有速疾、有美色但没有高躯体态的人中良马。]

九 诸比丘！怎样的人中良马是有速疾、有美色、且有高躯体态呢？

诸比丘！这里有比丘，由于五下分结已尽，成为化生者，在那里般涅槃，是从那个世界

不再退回者，这我称之为他的速疾。当被问及关于阿毗达摩、阿毗毗奈耶的问题时，他能解说，不犹豫退缩，这我称之

为美色。他又得到衣服、食物、住所、病者所需医药资具，这我称之为具有高躯体态。诸

比丘！像这样，就是有速疾、有美色、且有高躯体态的人中良马。

诸比丘！这就是三种人中良马。

一〇 诸比丘！什么是三种骏马呢？

诸比丘！这里有一种骏马，[有速疾但没有美色，没有高躯体态。诸比丘！

又，这里有一种骏马，有速疾、有美色但没有高躯体态。诸比丘！又，有

一类骏马]有速疾、有美色、且有高躯体态。

诸比丘！这就是三种骏马。

一一 诸比丘！什么是三种人中骏马呢？

[诸比丘！这里有一种人中骏马，有速疾但没有美色、没有高躯体态。诸比

丘！又，这里有一种人中骏马，有速疾、有美色但没有高躯体态。诸比丘！

又，这里有一种人中骏马]，有速疾、有美色、且有高躯体态。

一二 诸比丘！怎样的人中骏马是[有速疾但没有美色，没有高躯体态呢？

诸比丘！这里有比丘，因诸漏已尽，无漏的心解脱、慧解脱，就在现世中以自己的证智

作证、具足并安住，这我称之为他的速疾。但当被问及关于阿毗达摩、阿毗毗奈耶的问题时，他犹豫退缩，不能解说，这我称

之为他没有美色。他又得不到衣服、食物、住所、病者所需医药资具，这我称之为他没有高躯体

态。诸比丘！像这样，就是有速疾但没有美色，没有高躯体态的人中骏马。

诸比丘！怎样的人中骏马是有速疾、有美色但没有高躯体态呢？

诸比丘！这里有比丘，因诸漏已尽，无漏的心解脱、慧解脱，就在现世中以自己的证智

作证、具足并安住，这我称之为他的速疾。当被问及关于阿毗达摩、阿毗毗奈耶的问题时，他能解说，不犹豫退缩，这我称

之为他的美色。但他得不到衣服、食物、住所、病者所需医药资具，这我称之为他没有高躯体态。

诸比丘！像这样，就是有速疾、有美色但没有高躯体态的人中骏马。

诸比丘！怎样的人中骏马是]有速疾、有美色、且有高躯体态呢？

诸比丘！这里有比丘，因诸漏已尽，无漏的心解脱、慧解脱，就在现世中以自己的证智

作证、具足并安住，这我称之为他的速疾。当被问及关于阿毗达摩、胜律的问题时，他能解说，不犹豫退缩，这我称

之为美色。他又得到衣服、食物、住所、病者所需医药资具，这我称之为高躯体态。诸

比丘！像这样，就是有速疾、有美色、且有高躯体态的人中骏马。

诸比丘！这就是三种人中骏马。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.9.4 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 9.1-51)/1.3 Sattāvāsavagga 有情居品 (AN 9.21-31)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.3 Taṇhāmūlakasutta 九渴爱根 (AN 9.23)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Taṇhāmūlakasuttaṃ

九渴爱根经

☆ 九渴爱根（九种恶不善法之根源） ☞

① 渴爱 ➾ ② 寻求 ➾ ③ 利得 ➾ ④ 决策/分别 ➾ ⑤ 欲贪 ➾

⑥ 执着 ➾ ⑦ 占有 ➾ ⑧ 悭吝 ➾ ⑨ 守护（产生无数罪恶）。

23. [dī. ni. 2.103] “Nava, bhikkhave, taṇhāmūlake dhamme desessāmi, taṃ suṇātha.

“诸比丘！我将为你们宣说：以渴爱为根本的九法。

仔细听！好好思量！我将开始说。”

“是的，大德！”那些比丘回答世尊。

Katame ca, bhikkhave, nava taṇhāmūlakā dhammā?

世尊说：“诸比丘！什么是：以渴爱为根本的

九法呢？即：

Taṇhaṃ paṭicca pariyesanā,

➊ 缘于渴爱，而有寻求；

pariyesanaṃ paṭicca lābho,

➋ 缘于寻求，而有利得；

lābhaṃ paṭicca vinicchayo,

➌ 缘于利得，而有决策/分别；

vinicchayaṃ paṭicca chandarāgo,

➍ 缘于决策/分别，而有欲贪；

chandarāgaṃ paṭicca ajjhosānaṃ,

➎ 缘于欲贪，而有执着；

ajjhosānaṃ paṭicca pariggaho,

➏ 缘于执着，而有占有；

pariggahaṃ paṭicca macchariyaṃ,

➐ 缘于占有，而有悭吝；

macchariyaṃ paṭicca ārakkho,

➑ 缘于悭吝，而有守护；

ārakkhādhikaraṇaṃ daṇḍādānaṃ satthādānaṃ kalahaviggahavivādatuvaṃtuvaṃpesuññamusāvādā aneke pāpakā akusalā dhammā sambhavanti.

➒ 缘于守护，而导致执杖、持刀、争吵、争论、争议、互相指责、诽谤、妄语等 无数罪恶的不善法产生！

Ime kho, bhikkhave, nava taṇhāmūlakā dhammā”ti.

诸比丘！这些就是以渴爱为根本的

此等九法。”

Tatiyaṃ.

九渴爱根经 ～有情居品‧第三经终

～《增支部经典‧九集‧初五十经篇‧有情居品‧Taṇhāmūlakasutta 九渴爱根经》(AN 9.23)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 9.1-51)/1.3 Sattāvāsavagga 有情居品 (AN 9.21-31)”

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【经名】 1.3.4 Sattāvāsasutta 九有情居 (AN 9.24)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Sattāvāsasuttaṃ

24. [dī. ni. 3.341] “Navayime, bhikkhave, sattāvāsā. Katame nava? Santi, bhikkhave, sattā nānattakāyā nānattasaññino, seyyathāpi manussā, ekacce ca devā, ekacce ca vinipātikā. Ayaṃ paṭhamo sattāvāso.

“Santi, bhikkhave, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. Ayaṃ dutiyo sattāvāso.

“Santi, bhikkhave, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā. Ayaṃ tatiyo sattāvāso.

“Santi, bhikkhave, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā. Ayaṃ catuttho sattāvāso.

“Santi, bhikkhave, sattā asaññino appaṭisaṃvedino, seyyathāpi devā asaññasattā. Ayaṃ pañcamo sattāvāso.

“Santi, bhikkhave, sattā sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā. Ayaṃ chaṭṭho sattāvāso.

“Santi, bhikkhave, sattā sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanūpagā. Ayaṃ sattamo sattāvāso.

“Santi, bhikkhave, sattā sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā. Ayaṃ aṭṭhamo sattāvāso.

“Santi, bhikkhave, sattā sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanūpagā. Ayaṃ navamo sattāvāso. Ime kho, bhikkhave, nava sattāvāsā”ti. Catutthaṃ.

☸---------------------------------------------------------------------

二十四 九有情居

一 “诸比丘！有九种有情居（众生居住或存在的状态）。是哪九种呢？

二 诸比丘！有些有情身异、想异，例如人类、某些天神、某些堕恶趣者（鬼、畜生等）。这是第一种

有情居。

三 诸比丘！有些有情身异、想一，例如初禅天的梵众天（刚刚投生时）。这是第二种有情居。

四 诸比丘！有些有情身一、想异，例如二禅天的光音天。这是第三种有情居。

五 诸比丘！有些有情身一、想一，例如三禅天的遍净天。这是第四种有情居。

六 诸比丘！有些有情无想、无感受，例如无想有情天。这是第五种有情居。

七 诸比丘！有些有情完全超越色想，灭除有对想，不思惟种种想，（而思惟）‘虚空是无边的’，达到

空无边处。这是第六种有情居。

八 诸比丘！有些有情完全超越空无边处，（而思惟）‘识是无边的’，达到识无边处。这是第七

种有情居。

九 诸比丘！有些有情完全超越识无边处，（而思惟）‘无任何事物存在’，达到无所有处。这是第八种

有情居。

一〇 诸比丘！有些有情完全超越无所有处，达到非想非非想处。这是第九种有情居。

诸比丘！这就是九种有情居。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 9.1-51)/1.3 Sattāvāsavagga 有情居品 (AN 9.21-31)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.5 Paññāsutta 以慧熟知 (AN 9.25)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Paññāsuttaṃ

25. “Yato kho, bhikkhave, bhikkhuno paññāya cittaṃ suparicitaṃ hoti, tassetaṃ, bhikkhave, bhikkhuno kallaṃ vacanāya – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’”ti.

“Kathañca, bhikkhave, bhikkhuno paññāya cittaṃ suparicitaṃ hoti? ‘Vītarāgaṃ me cittan’ti paññāya cittaṃ suparicitaṃ hoti; ‘vītadosaṃ me cittan’ti paññāya cittaṃ suparicitaṃ hoti; ‘vītamohaṃ me cittan’ti paññāya cittaṃ suparicitaṃ hoti; ‘asarāgadhammaṃ me cittan’ti paññāya cittaṃ suparicitaṃ hoti; ‘asadosadhammaṃ me cittan’ti paññāya cittaṃ suparicitaṃ hoti; ‘asamohadhammaṃ me cittan’ti paññāya cittaṃ suparicitaṃ hoti; ‘anāvattidhammaṃ me cittaṃ kāmabhavāyā’ti paññāya cittaṃ suparicitaṃ hoti; ‘anāvattidhammaṃ me cittaṃ rūpabhavāyā’ti paññāya cittaṃ suparicitaṃ hoti; ‘anāvattidhammaṃ me cittaṃ arūpabhavāyā’ti paññāya cittaṃ suparicitaṃ hoti. Yato kho, bhikkhave, bhikkhuno paññāya cittaṃ suparicitaṃ hoti, tassetaṃ, bhikkhave, bhikkhuno kallaṃ vacanāya – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

二十五 以慧熟知

一 诸比丘！当比丘的心以智慧善加熟知（或善加修习）时，诸比丘！这位比丘就能适当地宣说：“我生已尽，梵

行已立，所作已办，了知不再有后有。”诸比丘！怎样是比丘的心以智慧善加熟知呢？

二 ‘我的心已离贪’，（如此了知）就是心以智慧善加熟知。‘我的心已离嗔’，（如此了知）就是心以智慧善加熟知。

‘我的心已离痴’，（如此了知）就是心以智慧善加熟知。‘我的心不具贪法’，（如此了知）就是心以智慧善加熟知。

‘我的心不具嗔法’，（如此了知）就是心以智慧善加熟知。‘我的心不具痴法’，（如此了知）就是心以智慧善加

熟知。‘我的心不具还返欲有之法’，（如此了知）就是心以智慧善加熟知。‘我的心不具还返色有之法’者，

（如此了知）就是心以智慧善加熟知。‘我的心不具还返无色有之法’者，（如此了知）就是心以智慧善加熟知。

诸比丘！当比丘的心以智慧善加熟知时。诸比丘！这位比丘就能适当地宣说：“我生已尽，梵

行已立，所作已办，了知不再有后有。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.8.30 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 9.1-51)/1.3 Sattāvāsavagga 有情居品 (AN 9.21-31)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.6 Silāyūpasutta 石柱不摇 (AN 9.26)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Silāyūpasuttaṃ

石柱不摇经

26. Ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca candikāputto rājagahe viharanti veḷuvane kalandakanivāpe.

一时，具寿舍利弗与具寿月子住在王舍城的迦兰陀竹园。

Tatra kho āyasmā candikāputto bhikkhū āmantesi ( ) [(āvuso…pe… etadavoca) (sī.)] –

【一】㊀ 当时，具寿月子对诸比丘说：

“devadatto, āvuso, bhikkhūnaṃ evaṃ dhammaṃ deseti –

“友们！提婆达多对比丘们这样说法：

‘yato kho, āvuso, bhikkhuno cetasā citaṃ hoti, tassetaṃ bhikkhuno kallaṃ veyyākaraṇāya –

‘友们！当比丘的心意已被（某种状态）充满时 (cetasā citaṃ hoti)，这位比丘就能适当地宣说：

‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’”ti.

了知“生已尽，梵行已立；所作已办，不再有后有！”’”

Evaṃ vutte āyasmā sāriputto āyasmantaṃ candikāputtaṃ etadavoca –

㊁ 这样说后，具寿舍利弗对具寿月子说：

“na kho, āvuso candikāputta, devadatto bhikkhūnaṃ evaṃ dhammaṃ deseti –

“月子贤友！提婆达多对比丘们不是这样说法的：

‘yato kho, āvuso, bhikkhuno cetasā citaṃ hoti, tassetaṃ bhikkhuno kallaṃ veyyākaraṇāya –

‘友们！当比丘的心意已被充满时，这位比丘就能适当地宣说：

khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti.

了知“生已尽，梵行已立；所作已办，不再有后有！”’

Evañca kho, āvuso, candikāputta, devadatto bhikkhūnaṃ dhammaṃ deseti –

而是，月子贤友！提婆达多对比丘们这样说法：

‘yato kho, āvuso, bhikkhuno cetasā cittaṃ suparicitaṃ hoti, tassetaṃ bhikkhuno kallaṃ veyyākaraṇāya –

‘友们！当比丘的心以意善加熟知时 (cetasā cittaṃ suparicitaṃ hoti)，这位比丘就能适当地宣说：

khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’”ti.

了知“生已尽，梵行已立；所作已办，不再有后有！”’”

Dutiyampi kho āyasmā candikāputto bhikkhū āmantesi –

【二】㊂ [具寿月子第二次对诸比丘说：

“devadatto, āvuso, bhikkhūnaṃ evaṃ dhammaṃ deseti –

“友们！提婆达多对比丘们这样说法：

‘yato kho, āvuso, bhikkhuno cetasā citaṃ hoti, tassetaṃ bhikkhuno kallaṃ veyyākaraṇāya –

‘友们！当比丘的心意已被充满时，这位比丘就能适当地宣说：

khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’”ti.

了知“生已尽，梵行已立；所作已办，不再有后有！”’”

Dutiyampi kho āyasmā sāriputto āyasmantaṃ candikāputtaṃ etadavoca –

㊃ 具寿舍利弗第二次对具寿月子说：

“na kho, āvuso candikāputta, devadatto bhikkhūnaṃ evaṃ dhammaṃ deseti –

“月子贤友！提婆达多对比丘们不是这样说法的：

‘yato kho, āvuso, bhikkhuno cetasā citaṃ hoti, tassetaṃ bhikkhuno kallaṃ veyyākaraṇāya –

‘友们！当比丘的心意已被充满时，这位比丘就能适当地宣说：

khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti.

了知“生已尽，梵行已立；所作已办，不再有后有！”’

Evañca kho, āvuso candikāputta, devadatto bhikkhūnaṃ dhammaṃ deseti –

而是，月子贤友！提婆达多对比丘们这样说法：

‘yato kho, āvuso, bhikkhuno cetasā cittaṃ suparicitaṃ hoti, tassetaṃ bhikkhuno kallaṃ veyyākaraṇāya –

‘友们！当比丘的心以意善加熟知时，这位比丘就能适当地宣说：

khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’”ti.

了知“生已尽，梵行已立；所作已办，不再有后有！”’”

Tatiyampi kho āyasmā candikāputto bhikkhū āmantesi –

【三】㊄ 具寿月子第三次对诸比丘说：

“devadatto, āvuso, bhikkhūnaṃ evaṃ dhammaṃ deseti –

“友们！提婆达多对比丘们这样说法：

‘yato kho, āvuso, bhikkhuno cetasā citaṃ hoti, tassetaṃ bhikkhuno kallaṃ veyyākaraṇāya –

‘友们！当比丘的心意已被充满时，这位比丘就能适当地宣说：

khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’”ti.

了知“生已尽，梵行已立；所作已办，不再有后有！”’”

Tatiyampi kho āyasmā sāriputto āyasmantaṃ candikāputtaṃ etadavoca –

㊅ 具寿舍利弗第三次对具寿月子说：

“na kho, āvuso candikāputta, devadatto bhikkhūnaṃ evaṃ dhammaṃ deseti –

“月子贤友！提婆达多对比丘们不是这样说法的：

‘yato kho, āvuso, bhikkhuno cetasā citaṃ hoti, tassetaṃ bhikkhuno kallaṃ veyyākaraṇāya –

‘友们！当比丘的心意已被充满时，这位比丘就能适当地宣说：

khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti.

了知“生已尽，梵行已立；所作已办，不再有后有！”’

Evañca kho, āvuso candikāputta, devadatto bhikkhūnaṃ dhammaṃ deseti –

而是，月子贤友！提婆达多对比丘们这样说法：

‘yato kho, āvuso, bhikkhuno cetasā cittaṃ suparicitaṃ hoti, tassetaṃ bhikkhuno kallaṃ veyyākaraṇāya –

‘友们！当比丘的心以意善加熟知时，这位比丘就能适当地宣说：

khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’”ti.

了知“生已尽，梵行已立；所作已办，不再有后有！”’

“Kathañca, āvuso, bhikkhuno cetasā cittaṃ suparicitaṃ hoti?

❶ 友们！怎样是比丘的心以意善加熟知呢？

‘Vītarāgaṃ me cittan’ti cetasā cittaṃ suparicitaṃ hoti;

❷ ‘我的心已离贪’，（如此了知）就是心以意善加熟知；

‘vītadosaṃ me cittan’ti cetasā cittaṃ suparicitaṃ hoti;

❸ ‘我的心已离嗔’，（如此了知）就是心以意善加熟知；

‘vītamohaṃ me cittan’ti cetasā cittaṃ suparicitaṃ hoti;

❹ ‘我的心已离痴’，（如此了知）就是心以意善加熟知；

‘asarāgadhammaṃ me cittan’ti cetasā cittaṃ suparicitaṃ hoti;

❺ ‘我的心不具贪法’，（如此了知）就是心以意善加熟知；

‘asadosadhammaṃ me cittan’ti cetasā cittaṃ suparicitaṃ hoti;

❻ ‘我的心不具嗔法’，（如此了知）就是心以意善加熟知；

‘asamohadhammaṃ me cittan’ti cetasā cittaṃ suparicitaṃ hoti;

❼ ‘我的心不具痴法’，（如此了知）就是心以意善加熟知；

‘anāvattidhammaṃ me cittaṃ kāmabhavāyā’ti cetasā cittaṃ suparicitaṃ hoti;

❽ ‘我的心不具还返欲有之法’，（如此了知）就是心以意善加熟知；

‘anāvattidhammaṃ me cittaṃ rūpabhavāyā’ti cetasā cittaṃ suparicitaṃ hoti;

❾ ‘我的心不具还返色有之法’，（如此了知）就是心以意善加熟知；

‘anāvattidhammaṃ me cittaṃ arūpabhavāyā’ti cetasā cittaṃ suparicitaṃ hoti.

❿ ‘我的心不具还返无色有之法’，（如此了知）就是心以意善加熟知。

Evaṃ sammā vimuttacittassa kho, āvuso, bhikkhuno

如此，贤友！对于心已完全解脱的比丘，

bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti;

即使众多眼所识知的色呈现在眼前，他的心也绝不会被它们占据；

amissīkatamevassa cittaṃ hoti ṭhitaṃ āneñjappattaṃ, vayaṃ cassānupassati.

他的心保持纯净，安住不动，并观察它们的坏灭。

“Seyyathāpi, āvuso, silāyūpo soḷasakukkuko.

友们！譬如有一根十六肘（古代长度单位）的石柱，

Tassassu aṭṭha kukkū heṭṭhā nemaṅgamā, aṭṭha kukkū upari nemassa.

它的八肘埋在地下，八肘在地上。

Atha puratthimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva naṃ saṅkampeyya na sampavedheyya;

即使东面来猛烈的风雨，也不能使它动摇、震动；

atha pacchimāya…

即使西面[...]

atha uttarāya…

北面[...]

atha dakkhiṇāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva naṃ saṅkampeyya na sampavedheyya.

南面来猛烈的风雨，也不能使它动摇、震动。

Taṃ kissa hetu?

这是什么原因呢？

Gambhīrattā, āvuso, nemassa, sunikhātattā silāyūpassa.

友们！因为石柱的根基深，埋得牢固。

Evamevaṃ kho, āvuso, sammā vimuttacittassa bhikkhuno

正是这样，友们！对于心已完全解脱的比丘，

bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti;

即使众多眼所识知的色呈现在眼前，他的心也绝不会被它们占据；

amissīkatamevassa cittaṃ hoti ṭhitaṃ āneñjappattaṃ, vayaṃ cassānupassati.

他的心保持纯净，安住不动，并观察它们的坏灭。

“Bhusā cepi sotaviññeyyā saddā…

即使众多耳所识知的声...

ghānaviññeyyā gandhā…

鼻所识知的香...

jivhāviññeyyā rasā…

舌所识知的味...

kāyaviññeyyā phoṭṭhabbā…

身所识知的触...

manoviññeyyā dhammā manassa āpāthaṃ āgacchanti, nevassa cittaṃ pariyādiyanti;

意所识知的法呈现在意门，他的心也绝不会被它们占据；

amissīkatamevassa cittaṃ hoti ṭhitaṃ āneñjappattaṃ, vayaṃ cassānupassatī”ti.

他的心保持纯净，安住不动，并观察它们的坏灭。”

Chaṭṭhaṃ.

石柱不摇经 ～有情居品‧第六经终

～《增支部经典‧九集‧初五十经篇‧有情居品‧Silāyūpasutta 石柱不摇经》(AN 9.26)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 9.1-51)/1.3 Sattāvāsavagga 有情居品 (AN 9.21-31)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.7 Paṭhamaverasutta 怨仇止息之一 (AN 9.27)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Paṭhamaverasuttaṃ

27. [a. ni. 9.92; saṃ. ni. 5.1024] Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca –

“Yato kho, gahapati, ariyasāvakassa pañca bhayāni verāni vūpasantāni honti, catūhi ca sotāpattiyaṅgehi samannāgato hoti, so ākaṅkhamāno attanāva attānaṃ byākareyya – ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti.

“Katamāni pañca bhayāni verāni vūpasantāni honti? Yaṃ, gahapati, pāṇātipātī pāṇātipātapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti, pāṇātipātā paṭivirato neva diṭṭhadhammikampi bhayaṃ veraṃ pasavati, na samparāyikampi bhayaṃ veraṃ pasavati, na cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Pāṇātipātā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti.

“Yaṃ, gahapati, adinnādāyī…pe… kāmesumicchācārī… musāvādī… surāmerayamajjapamādaṭṭhāyī surāmerayamajjapamādaṭṭhānapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati, samparāyikampi bhayaṃ veraṃ pasavati, cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti, surāmerayamajjapamādaṭṭhānā paṭivirato neva diṭṭhadhammikampi bhayaṃ veraṃ pasavati, na samparāyikampi bhayaṃ veraṃ pasavati, na cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Surāmerayamajjapamādaṭṭhānā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti. Imāni pañca bhayāni verāni vūpasantāni honti.

“Katamehi catūhi sotāpattiyaṅgehi samannāgato hoti? Idha, gahapati, ariyasāvako buddhe aveccappasādena samannāgato hoti – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’”ti.

Dhamme aveccappasādena samannāgato hoti – ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti.

Saṅghe aveccappasādena samannāgato hoti – ‘suppaṭipanno bhagavato sāvakasaṅgho ujuppaṭipanno bhagavato sāvakasaṅgho ñāyappaṭipanno bhagavato sāvakasaṅgho sāmīcippaṭipanno bhagavato sāvakasaṅgho; yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti.

Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi. Imehi catūhi sotāpattiyaṅgehi samannāgato hoti.

“Yato kho, gahapati, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi ca catūhi sotāpattiyaṅgehi samannāgato hoti, so ākaṅkhamāno attanāva attānaṃ byākareyya – ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto; sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti. Sattamaṃ.

☸---------------------------------------------------------------------

二十七 怨仇止息之一

一 那时，给孤独居士前往世尊所在的地方。到了之后，礼敬世尊然后退坐到一旁。坐在一旁时，世尊对给孤独居士说：

二 居士！圣弟子，当成就了五种怖畏、怨仇的止息，具足了四种入流之支（预流支）时，如果他愿意，可以自己宣告说：“我的地狱轮回已尽、畜生轮回已尽、饿鬼道已尽、恶道、恶趣、堕处已尽，我已成为入流者（预流），不再堕于恶道之法，决定趋向于完全的觉悟（等觉）。”

三 是哪五种怖畏、怨仇的止息呢？

居士！杀生的人因为杀生，在现世就会产生怖畏和怨仇，在来世也会产生怖畏和怨仇，心中感受苦恼和忧愁。如果远离了杀生，在现世就不会产生怖畏和怨仇，在来世也不会产生怖畏和怨仇，心中不会感受苦恼和忧愁。对于远离杀生的人，那样的怖畏和怨仇就止息了。

居士！不与取者[因为不与取（偷盗），在现世就会产生怖畏和怨仇，在来世也会产生怖畏和怨仇，心中感受苦恼和忧愁。如果远离了不与取，在现世就不会产生怖畏和怨仇，在来世也不会产生怖畏和怨仇，心中不会感受苦恼和忧愁。对于远离不与取的人，那样的怖畏和怨仇就止息了。

居士！]邪淫者[因为邪淫，在现世就会产生怖畏和怨仇，在来世也会产生怖畏和怨仇，心中感受苦恼和忧愁。如果远离了邪淫，在现世就不会产生怖畏和怨仇，在来世也不会产生怖畏和怨仇，心中不会感受苦恼和忧愁。对于远离邪淫的人，那样的怖畏和怨仇就止息了。

居士！]妄语者[因为妄语，在现世就会产生怖畏和怨仇，在来世也会产生怖畏和怨仇，心中感受苦恼和忧愁。如果远离了妄语，在现世就不会产生怖畏和怨仇，在来世也不会产生怖畏和怨仇，心中不会感受苦恼和忧愁。对于远离妄语的人，那样的怖畏和怨仇就止息了。

居士！]饮用导致放逸的酒类和麻醉品者因为饮用导致放逸的酒类和麻醉品，在现世就会产生怖畏和怨仇，在来世也会产生怖畏和怨仇，心中感受苦恼和忧愁。如果远离了饮用导致放逸的酒类和麻醉品，在现世就不会产生怖畏和怨仇，在来世也不会产生怖畏和怨仇，心中不会感受苦恼和忧愁。对于远离饮用导致放逸的酒类和麻醉品的人，那样的怖畏和怨仇就止息了。

这些就是五种怖畏、怨仇的止息。

四 是具足了哪四种入流之支（预流支）呢？

居士！在此，圣弟子对佛成就了不可动摇的净信，他这样思惟：“那位世尊是阿罗汉、正等觉、明行具足、善逝、世间解、无上士、调御丈夫、天人师、佛陀、世尊。”

对法成就了不可动摇的净信，他这样思惟：“世尊所善说的法，是现世可见的、无时限的、来即能见的、引导向前的、智者们各自可以证知的。”

对僧团成就了不可动摇的净信，他这样思惟：“世尊的声闻僧团是善于行道的，世尊的声闻僧团是正直行道的，世尊的声闻僧团是如理行道的，世尊的声闻僧团是和敬行道的；也就是四双八辈的圣者，这世尊的声闻僧团是应供养的、应迎请的、应布施的、应合掌礼敬的，是世间无上的福田。”

他具足了圣者所喜爱的戒：无缺损、无穿漏、无斑点、无混杂、使人自由、为智者所称赞、不被执取、能导向禅定。

这些就是具足了四种入流之支（预流支）。

五 居士！当圣弟子成就了这五种怖畏、怨仇的止息，具足了这四种入流之支时，如果他愿意，可以自己宣告说：“我的地狱轮回已尽、畜生轮回已尽、饿鬼道已尽、恶道、恶趣、堕处已尽，我已成为入流者（预流），不再堕于恶道之法，决定趋向于完全的觉悟（等觉）。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.7 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 9.1-51)/1.3 Sattāvāsavagga 有情居品 (AN 9.21-31)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.8 Dutiyaverasutta 怨仇止息之二 (AN 9.28)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Dutiyaverasuttaṃ

怨仇止息之二

28. [saṃ. ni. 5.1025] “Yato kho, bhikkhave, ariyasāvakassa pañca bhayāni verāni vūpasantāni honti, catūhi ca sotāpattiyaṅgehi samannāgato hoti, so ākaṅkhamāno attanāva attānaṃ byākareyya –

[世尊说]“诸比丘！圣弟子，对于五种怖畏、怨仇得以止息，成就‘四种入流条件’（四预流支）时。如果他愿意，可以自己宣告说：

‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto; sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti.

‘我的地狱轮回已尽、畜生轮回已尽、饿鬼道已尽、苦处、恶趣、堕处已尽，已证得入流果（预流果），是不退转之法，决定趋向完全觉悟的彼岸。’

“Katamāni pañca bhayāni verāni vūpasantāni honti?

是哪五种怖畏、怨仇的止息呢？

Yaṃ, bhikkhave, pāṇātipātī pāṇātipātapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati,

① 诸比丘！杀生者因为杀生，在现世就会产生怖畏和怨仇，
samparāyikampi bhayaṃ veraṃ pasavati,

在来世也会产生怖畏和怨仇，
cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti,

心中感受苦恼和忧愁。

pāṇātipātā paṭivirato…pe…

如果远离了杀生，在现世就不会产生怖畏和怨仇，在来世也不会产生怖畏和怨仇，心中不会感受苦恼和忧愁。

evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti.

对于远离杀生的人，那样的怖畏和怨仇就止息了。

“Yaṃ, bhikkhave, adinnādāyī…pe…

② 诸比丘！不与取者因为不与取，在现世就会产生怖畏和怨仇，在来世也会产生怖畏和怨仇，心中感受苦恼和忧愁。

如果远离了不与取，在现世就不会产生怖畏和怨仇，在来世也不会产生怖畏和怨仇，心中不会感受苦恼和忧愁。

对于远离不与取的人，那样的怖畏和怨仇就止息了。

③ 诸比丘！邪淫者因为邪淫，在现世就会产生怖畏和怨仇，在来世也会产生怖畏和怨仇，心中感受苦恼和忧愁。

如果远离了邪淫，在现世就不会产生怖畏和怨仇，在来世也不会产生怖畏和怨仇，心中不会感受苦恼和忧愁。

对于远离邪淫的人，那样的怖畏和怨仇就止息了。

④ 诸比丘！妄语者因为妄语，在现世就会产生怖畏和怨仇，在来世也会产生怖畏和怨仇，心中感受苦恼和忧愁。

如果远离了妄语，在现世就不会产生怖畏和怨仇，在来世也不会产生怖畏和怨仇，心中不会感受苦恼和忧愁。

对于远离妄语的人，那样的怖畏和怨仇就止息了。

surāmerayamajjapamādaṭṭhāyī surāmerayamajjapamādaṭṭhānapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati,

⑤ 诸比丘！饮用导致放逸的酒类和麻醉品者因为饮用导致放逸的酒类和麻醉品，在现世就会产生怖畏和怨仇，
samparāyikampi bhayaṃ veraṃ pasavati,

在来世也会产生怖畏和怨仇，
cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti,

心中感受苦恼和忧愁。

surāmerayamajjapamādaṭṭhānā paṭivirato neva diṭṭhadhammikampi bhayaṃ veraṃ pasavati,

如果远离了饮用导致放逸的酒类和麻醉品，在现世就不会产生怖畏和怨仇，
na samparāyikampi bhayaṃ veraṃ pasavati,

在来世也不会产生怖畏和怨仇，
na cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti.

心中不会感受苦恼和忧愁。

Surāmerayamajjapamādaṭṭhānā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti.

对于远离饮用导致放逸的酒类和麻醉品的人，那样的怖畏和怨仇就止息了。

Imāni pañca bhayāni verāni vūpasantāni honti.

这些就是五种怖畏、怨仇的止息。

“Katamehi catūhi sotāpattiyaṅgehi samannāgato hoti?

是具足了哪‘四种入流条件’（四预流支）呢？

Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti –

诸比丘！在此，圣弟子对佛成就了不可动摇的净信，他这样思惟：

‘itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavā’ti.

‘那位世尊是阿罗汉、正等觉、明行具足、善逝、世间解、无上士、调御丈夫、天人师、佛陀、世尊。’

Dhamme…pe…

对法成就了不可动摇的净信，他这样思惟：‘世尊所善说的法，是现世可见的、无时限的、来即能见的、引导向前的、智者们各自可以证知的。’

saṅghe…

对僧团成就了不可动摇的净信，他这样思惟：‘世尊的声闻僧团是善于行道的，世尊的声闻僧团是正直行道的，世尊的声闻僧团是如理行道的，世尊的声闻僧团是和敬行道的；也就是四双八辈的圣者，这世尊的声闻僧团是应供养的、应迎请的、应布施的、应合掌礼敬的，是世间无上的福田。’

ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi.

具足圣者所喜爱的戒：‘无缺损、无穿漏、无斑点、无混杂、使人自由、为智者所称赞、不被执取、能导向禅定。’

Imehi catūhi sotāpattiyaṅgehi samannāgato hoti.

这些就是具足了‘四种入流条件’（四预流支）。

“Yato kho, bhikkhave, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi ca catūhi sotāpattiyaṅgehi samannāgato hoti, so ākaṅkhamāno attanāva attānaṃ byākareyya –

诸比丘！当圣弟子对于这五种怖畏、怨仇得以止息，成就这‘四种入流条件’（四预流支）时。如果他愿意，可以自己宣告说：

‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto; sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti.

‘我的地狱轮回已尽、畜生轮回已尽、饿鬼道已尽、苦处、恶趣、堕处已尽，已证得入流果（预流果），是不退转之法，决定趋向完全觉悟的彼岸。’”

Aṭṭhamaṃ.

怨仇止息之二 ～有情居品‧第八经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 9.1-51)/1.3 Sattāvāsavagga 有情居品 (AN 9.21-31)”

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【经名】 1.3.9 Āghātavatthusutta 嫌恨之一 (AN 9.29)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Āghātavatthusuttaṃ

29. [vibha. 960; dī. ni. 3.340; a. ni. 10.79] “Navayimāni, bhikkhave, āghātavatthūni. Katamāni nava? ‘Anatthaṃ me acarī’ti āghātaṃ bandhati; ‘anatthaṃ me caratī’ti āghātaṃ bandhati; ‘anatthaṃ me carissatī’ti āghātaṃ bandhati; ‘piyassa me manāpassa anatthaṃ acarī’ti…pe… ‘anatthaṃ caratī’ti…pe… ‘anatthaṃ carissatī’ti āghātaṃ bandhati; ‘appiyassa me amanāpassa atthaṃ acarī’ti …pe… ‘atthaṃ caratī’ti…pe… ‘atthaṃ carissatī’ti āghātaṃ bandhati. Imāni kho, bhikkhave, nava āghātavatthūnī”ti. Navamaṃ.

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二十九 嫌恨之一

一 诸比丘！有九种引起嫌恨的事情。是哪九种呢？

二 想着‘他过去对我做了不利的事’，就心生嫌恨；想着‘他现在正对我做不利的事’，就心生嫌恨；想着‘他将来会对我做不利的事’，就心生嫌恨。想着‘他过去对我喜爱、中意的人做了不利的事’，[就心生嫌恨；]想着‘他现在正对我喜爱、中意的人]做不利的事’，[就心生嫌恨；]想着‘他将来会对我喜爱、中意的人]做不利的事’，就心生嫌恨。想着‘他过去对我所不喜爱、不中意的人做了有利的事’，[就心生嫌恨；]想着‘他现在正对我所不喜爱、不中意的人做了有利的事’，[就心生嫌恨；]想着‘他将来会对我所不喜爱、不中意的人]做有利的事’，就心生嫌恨。

诸比丘！这些就是九种引起嫌恨的事情。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 9.1-51)/1.3 Sattāvāsavagga 有情居品 (AN 9.21-31)”

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【经名】 1.3.10 Āghātapaṭivinayasutta 嫌恨之二 (AN 9.30)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Āghātapaṭivinayasuttaṃ

30. [dī. ni. 3.340, 359] “Navayime, bhikkhave, āghātapaṭivinayā. Katame nava? ‘Anatthaṃ me acari [acarīti (syā.), evaṃ “carati, carissati” padesupi], taṃ kutettha labbhā’ti āghātaṃ paṭivineti; ‘anatthaṃ me carati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti; ‘anatthaṃ me carissati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti; piyassa me manāpassa anatthaṃ acari…pe… anatthaṃ carati…pe… ‘anatthaṃ carissati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti; appiyassa me amanāpassa atthaṃ acari…pe… atthaṃ carati…pe… ‘atthaṃ carissati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti. Ime kho, bhikkhave, nava āghātapaṭivinayā”ti. Dasamaṃ.

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三十 嫌恨之二

一 诸比丘！有九种调伏嫌恨的方法。是哪九种呢？

二 想着‘他过去对我做了不利的事，（执着于此）有什么意义呢？’，从而调伏嫌恨；想着‘他现在正对我做不利的事，（执着于此）有什么意义呢？’，从而调伏嫌恨；想着‘他将来会对我做不利的事，（执着于此）有什么意义呢？’，从而调伏嫌恨。想着‘他过去对我喜爱、中意的人做了不利的事，[（执着于此）有什么意义呢？’，从而调伏嫌恨；]想着‘他现在正对我喜爱、中意的人]做不利的事，[（执着于此）有什么意义呢？’，从而调伏嫌恨；]想着‘他将来会对我喜爱、中意的人]做不利的事，（执着于此）有什么意义呢？’，从而调伏嫌恨。想着‘他过去对我所不喜爱、不中意的人]做了有利的事，[（执着于此）有什么意义呢？’，从而调伏嫌恨；]想着‘他现在正对我所不喜爱、不中意的人]做有利的事，[（执着于此）有什么意义呢？’，从而调伏嫌恨；]想着‘他将来会对我所不喜爱、不中意的人]做有利的事，（执着于此）有什么意义呢？’，从而调伏嫌恨。

诸比丘！这些就是九种调伏嫌恨的方法。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 9.1-51)/1.3 Sattāvāsavagga 有情居品 (AN 9.21-31)”

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【经名】 1.3.11 Anupubbanirodhasutta 九次第灭 (AN 9.31)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Anupubbanirodhasuttaṃ

31. “Navayime, bhikkhave, anupubbanirodhā. Katame nava? Paṭhamaṃ jhānaṃ samāpannassa kāmasaññā [āmissasaññā (syā.)] niruddhā hoti; dutiyaṃ jhānaṃ samāpannassa vitakkavicārā niruddhā honti; tatiyaṃ jhānaṃ samāpannassa pīti niruddhā hoti; catutthaṃ jhānaṃ samāpannassa assāsapassāsā niruddhā honti; ākāsānañcāyatanaṃ samāpannassa rūpasaññā niruddhā hoti; viññāṇañcāyatanaṃ samāpannassa ākāsānañcāyatanasaññā niruddhā hoti; ākiñcaññāyatanaṃ samāpannassa viññāṇañcāyatanasaññā niruddhā hoti; nevasaññānāsaññāyatanaṃ samāpannassa ākiñcaññāyatanasaññā niruddhā hoti; saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca niruddhā honti. Ime kho, bhikkhave, nava anupubbanirodhā”ti [dī. ni. 3.344, 349]. Ekādasamaṃ.

Sattāvāsavaggo tatiyo.

Tassuddānaṃ –

Tiṭhānaṃ khaḷuṅko taṇhā, sattapaññā silāyupo;

Dve verā dve āghātāni, anupubbanirodhena cāti.

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三十一 九次第灭

一 诸比丘！有九种次第的灭除。是哪九种呢？

二 如果进入初禅，则欲想就已灭除；如果进入第二禅，则寻与伺就已灭除；如果进入第三禅，则喜就已灭除；如果进入第四禅，则出入息就已灭除；如果进入空无边处定，则色想就已灭除；如果进入识无边处定，则空无边处想就已灭除；如果进入无所有处定，则识无边处想就已灭除；如果进入非想非非想处定，则无所有处想就已灭除；如果进入想受灭定，则想与受就已灭除。

诸比丘！这些就是九种次第的灭除。

第三 有情居品[终]

本品摄颂曰：

（一）处、（二）未调马、（三）渴爱、（四）有情（居）、

（五）慧、（六）石柱、（七～八）二怨仇、

（九～十）二嫌恨、（十一）次第灭。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 9.1-51)/1.4 Mahāvagga 大品 (AN 9.32-41)”

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【经名】 1.4.1 Anupubbavihārasutta 九次第住 (AN 9.32)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Mahāvaggo

1. Anupubbavihārasuttaṃ

32. [dī. ni. 3.344, 359] “Navayime, bhikkhave, anupubbavihārā. Katame nava? [ettha sī. pī. potthakesu “idha bhikkhave bhikkhu vivicceva kāmehī” tiādinā vittharena pāṭho dissati] Paṭhamaṃ jhānaṃ, dutiyaṃ jhānaṃ, tatiyaṃ jhānaṃ, catutthaṃ jhānaṃ, ākāsānañcāyatanaṃ, viññāṇañcāyatanaṃ, ākiñcaññāyatanaṃ, nevasaññānāsaññāyatanaṃ, saññāvedayitanirodho – ime kho, bhikkhave, nava anupubbavihārā”ti. Paṭhamaṃ.

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第四 大品

三十二 九次第住

一 诸比丘！有九种次第安住的境界（次第住）。是哪九种呢？

二 诸比丘！在此，有比丘远离了种种欲望，远离了种种不善法，带着寻和伺，体验着由远离而生的喜和乐，进入并安住于初禅。由于寻和伺的止息，他内心变得清净，心达到专一，没有寻也没有伺，体验着由定而生的喜和乐，进入并安住于第二禅。由于离去了喜，[他安住于舍，具足正念和正知，身体感受到乐——正如圣者们所描述的那样：‘安住于舍、具念、乐住’，] 进入并安住于第三禅。由于断除了乐和苦，并且先前已经灭除了忧和喜，他体验着不苦不乐、由舍而得的念的清净，进入并安住于第四禅。完全超越了色想，灭除了有对想（障碍想），不思惟种种（差别）想，体验着‘虚空无边’，进入并安住于空无边处定。完全超越了空无边处，体验着‘识是无边的’，进入并安住于识无边处定。完全超越了识无边处，体验着‘无所有’，进入并安住于无所有处定。完全超越了无所有处，进入并安住于非想非非想处定。完全超越了非想非非想处，进入并安住于想受灭定。

诸比丘！这些就是九种次第安住的境界。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 9.1-51)/1.4 Mahāvagga 大品 (AN 9.32-41)”

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【经名】 1.4.2 Anupubbavihārasamāpattisutta 次第住定 (AN 9.33)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Anupubbavihārasamāpattisuttaṃ

33. “Navayimā, bhikkhave [nava bhikkhave (?)], anupubbavihārasamāpattiyo desessāmi, taṃ suṇātha…pe… katamā ca, bhikkhave, nava anupubbavihārasamāpattiyo? Yattha kāmā nirujjhanti, ye ca kāme nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi. ‘Kattha kāmā nirujjhanti, ke ca kāme nirodhetvā nirodhetvā viharanti – ahametaṃ na jānāmi ahametaṃ na passāmī’ti, iti yo evaṃ vadeyya, so evamassa vacanīyo – ‘idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Ettha kāmā nirujjhanti, te ca kāme nirodhetvā nirodhetvā viharantī’ti. Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṃ abhinandeyya anumodeyya; ‘sādhū’ti bhāsitaṃ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya.

“Yattha vitakkavicārā nirujjhanti, ye ca vitakkavicāre nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi. ‘Kattha vitakkavicārā nirujjhanti, ke ca vitakkavicāre nirodhetvā nirodhetvā viharanti – ahametaṃ na jānāmi ahametaṃ na passāmī’ti, iti yo evaṃ vadeyya, so evamassa vacanīyo – ‘idhāvuso, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati; ettha vitakkavicārā nirujjhanti, te ca vitakkavicāre nirodhetvā nirodhetvā viharantī’ti. Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṃ abhinandeyya anumodeyya; ‘sādhū’ti bhāsitaṃ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya.

“Yattha pīti nirujjhati, ye ca pītiṃ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi. ‘Kattha pīti nirujjhati, ke ca pītiṃ nirodhetvā nirodhetvā viharanti – ahametaṃ na jānāmi ahametaṃ na passāmī’ti, iti yo evaṃ vadeyya, so evamassa vacanīyo – ‘idhāvuso, bhikkhu pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati; ettha pīti nirujjhati, te ca pītiṃ nirodhetvā nirodhetvā viharantī’ti. Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṃ abhinandeyya anumodeyya; ‘sādhū’ti bhāsitaṃ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya.

“Yattha upekkhāsukhaṃ nirujjhati, ye ca upekkhāsukhaṃ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi. ‘Kattha upekkhāsukhaṃ nirujjhati, ke ca upekkhāsukhaṃ nirodhetvā nirodhetvā viharanti – ahametaṃ na jānāmi ahametaṃ na passāmī’ti, iti yo evaṃ vadeyya, so evamassa vacanīyo – ‘idhāvuso, bhikkhu sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati; ettha upekkhāsukhaṃ nirujjhati, te ca upekkhāsukhaṃ nirodhetvā nirodhetvā viharantī’ti. Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṃ abhinandeyya anumodeyya; ‘sādhū’ti bhāsitaṃ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya.

“Yattha rūpasaññā nirujjhati, ye ca rūpasaññaṃ [yattha rūpasaññā nirujjhanti, ye ca rūpasaññā (sī. syā. pī.)] nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi. ‘Kattha rūpasaññā nirujjhati, ke ca rūpasaññaṃ nirodhetvā nirodhetvā viharanti – ahametaṃ na jānāmi ahametaṃ na passāmī’ti, iti yo evaṃ vadeyya, so evamassa vacanīyo – ‘idhāvuso, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ananto ākāsoti ākāsānañcāyatanaṃ upasampajja viharati. Ettha rūpasaññā nirujjhati, te ca rūpasaññaṃ nirodhetvā nirodhetvā viharantī’ti. Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṃ abhinandeyya anumodeyya; ‘sādhū’ti bhāsitaṃ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya.

“Yattha ākāsānañcāyatanasaññā nirujjhati, ye ca ākāsānañcāyatanasaññaṃ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi. ‘Kattha ākāsānañcāyatanasaññā nirujjhati, ke ca ākāsānañcāyatanasaññaṃ nirodhetvā nirodhetvā viharanti – ahametaṃ na jānāmi ahametaṃ na passāmī’ti, iti yo evaṃ vadeyya, so evamassa vacanīyo – ‘idhāvuso, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññāṇañcāyatanaṃ upasampajja viharati. Ettha ākāsānañcāyatanasaññā nirujjhati, te ca ākāsānañcāyatanasaññaṃ nirodhetvā nirodhetvā viharantī’ti. Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṃ abhinandeyya anumodeyya; ‘sādhū’ti bhāsitaṃ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya.

“Yattha viññāṇañcāyatanasaññā nirujjhati, ye ca viññāṇañcāyatanasaññaṃ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi. ‘Kattha viññāṇañcāyatanasaññā nirujjhati, ke ca viññāṇañcāyatanasaññaṃ nirodhetvā nirodhetvā viharanti – ahametaṃ na jānāmi ahametaṃ na passāmī’ti, iti yo evaṃ vadeyya, so evamassa vacanīyo – ‘idhāvuso, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma natthi kiñcīti ākiñcaññāyatanaṃ upasampajja viharati. Ettha viññāṇañcāyatanasaññā nirujjhati, te ca viññāṇañcāyatanasaññaṃ nirodhetvā nirodhetvā viharantī’ti. Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṃ abhinandeyya anumodeyya; ‘sādhū’ti bhāsitaṃ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya.

“Yattha ākiñcaññāyatanasaññā nirujjhati, ye ca ākiñcaññāyatanasaññaṃ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi. ‘Kattha ākiñcaññāyatanasaññā nirujjhati, ke ca ākiñcaññāyatanasaññaṃ nirodhetvā nirodhetvā viharanti – ahametaṃ na jānāmi ahametaṃ na passāmī’ti, iti yo evaṃ vadeyya, so evamassa vacanīyo – ‘idhāvuso, bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Ettha ākiñcaññāyatanasaññā nirujjhati, te ca ākiñcaññāyatanasaññaṃ nirodhetvā nirodhetvā viharantī’ti. Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṃ abhinandeyya anumodeyya; ‘sādhū’ti bhāsitaṃ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya.

“Yattha nevasaññānāsaññāyatanasaññā nirujjhati, ye ca nevasaññānāsaññāyatanasaññaṃ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi. ‘Kattha nevasaññānāsaññāyatanasaññā nirujjhati, ke ca nevasaññānāsaññāyatanasaññaṃ nirodhetvā nirodhetvā viharanti – ahametaṃ na jānāmi ahametaṃ na passāmī’ti, iti yo evaṃ vadeyya, so evamassa vacanīyo – ‘idhāvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati. Ettha nevasaññānāsaññāyatanasaññā nirujjhati, te ca nevasaññānāsaññāyatanasaññaṃ nirodhetvā nirodhetvā viharantī’ti. Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṃ abhinandeyya anumodeyya; ‘sādhū’ti bhāsitaṃ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya. Imā kho, bhikkhave, nava anupubbavihārasamāpattiyo”ti. Dutiyaṃ.

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三十三 次第住定

一 诸比丘！我将为你们宣说九种次第安住的等至（禅定成就），你们要仔细听！[好好思惟，我这就说。（比丘们回答世尊：‘是的，大德！’世尊便说道：）]

诸比丘！什么是九种次第安住的等至呢？

二 当种种欲望被灭除时，那些不断灭除欲望而安住的人，我明确地说：这些尊者必定已离欲、寂静、已渡过（烦恼流）、就此分而言已到达彼岸。

如果有人这样说：“在哪里欲望被灭除呢？是谁不断灭除欲望而安住呢？我不知道这个，我没见过这个。”对这样说的人，应当告诉他：“道友！在此，有比丘远离了种种欲望，[远离了种种不善法，带着寻和伺，体验着由远离而生的喜和乐，] 进入并安住于初禅。在这里，种种欲望被灭除，他们就是这样不断灭除欲望而安住的。”诸比丘！不欺诈、不谄媚的人，一定会说‘善哉！’并对所说的话欢喜、随喜；说了‘善哉！’并欢喜、随喜之后，会恭敬合掌、前来亲近请教。

三 当寻与伺被灭除时，那些不断灭除寻伺而安住的人，我明确地说：这些尊者必定已离欲、寂静、已渡过、就此分而言已到达彼岸。

如果有人这样说：“在哪里寻伺被灭除呢？是谁不断灭除寻伺而安住呢？我不知道这个，我没见过这个。”对这样说的人，应当告诉他：“道友！在此，有比丘由于寻和伺的止息，[内心变得清净，心达到专一，没有寻也没有伺，体验着由定而生的喜和乐，] 进入并安住于第二禅。在这里，寻伺被灭除，他们就是这样不断灭除寻伺而安住的。”诸比丘！不欺诈、不谄媚的人，一定会说‘善哉！’并对所说的话欢喜、随喜；说了‘善哉！’并欢喜、随喜之后，会恭敬合掌、前来亲近请教。

四 当喜被灭除时，那些不断灭除喜而安住的人，我明确地说：这些尊者必定已离欲、寂静、已渡过、就此分而言已到达彼岸。

如果有人这样说：“在哪里喜被灭除呢？是谁不断灭除喜而安住呢？我不知道这个，我没见过这个。”对这样说的人，应当告诉他：“道友！在此，有比丘由于离去了喜，[安住于舍，具足正念和正知，身体感受到乐——正如圣者们所描述的那样：‘安住于舍、具念、乐住’，] 进入并安住于第三禅。在这里，喜被灭除，他们就是这样不断灭除喜而安住的。”诸比丘！不欺诈、不谄媚的人，一定会说‘善哉！’并对所说的话欢喜、随喜；说了‘善哉！’并欢喜、随喜之后，会恭敬合掌、前来亲近请教。

五 当舍乐被灭除时，那些不断灭除舍乐而安住的人，我明确地说：这些尊者必定已离欲、寂静、已渡过、就此分而言已到达彼岸。

如果有人这样说：“在哪里舍乐被灭除呢？是谁不断灭除舍乐而安住呢？我不知道这个，我没见过这个。”对这样说的人，应当告诉他：“道友！在此，有比丘由于断除了乐[和苦，并且先前已经灭除了忧和喜，体验着不苦不乐、由舍而得的念的清净，] 进入并安住于第四禅。在这里，舍乐被灭除，他们就是这样不断灭除舍乐而安住的。”诸比丘！不欺诈、不谄媚的人，一定会说‘善哉！’并对所说的话欢喜、随喜；说了‘善哉！’并欢喜、随喜之后，会恭敬合掌、前来亲近请教。

六 当色想被灭除时，那些不断灭除色想而安住的人，我明确地说：这些尊者必定已离欲、寂静、已渡过、就此分而言已到达彼岸。

如果有人这样说：“在哪里色想被灭除呢？是谁不断灭除色想而安住呢？我不知道这个，我没见过这个。”对这样说的人，应当告诉他：“道友！在此，有比丘完全超越了色想，灭除了有对想（障碍想），不思惟种种（差别）想，体验着‘虚空无边’，进入并安住于空无边处定。在这里，色想被灭除，他们就是这样不断灭除色想而安住的。”诸比丘！不欺诈、不谄媚的人，一定会说‘善哉！’并对所说的话欢喜、随喜；说了‘善哉！’并欢喜、随喜之后，会恭敬合掌、前来亲近请教。

七 当空无边处想被灭除时，那些不断灭除空无边处想而安住的人，我明确地说：这些尊者必定已离欲、寂静、已渡过、就此分而言已到达彼岸。

如果有人这样说：“在哪里空无边处想被灭除呢？是谁不断灭除空无边处想而安住呢？我不知道这个，我没见过这个。”对这样说的人，应当告诉他：“道友！在此，有比丘完全超越了空无边处，体验着‘识是无边的’，进入并安住于识无边处定。在这里，空无边处想被灭除，他们就是这样不断灭除空无边处想而安住的。”诸比丘！不欺诈、不谄媚的人，一定会说‘善哉！’并对所说的话欢喜、随喜；说了‘善哉！’并欢喜、随喜之后，会恭敬合掌、前来亲近请教。

八 当识无边处想被灭除时，那些不断灭除识无边处想而安住的人，我明确地说：这些尊者必定已离欲、寂静、已渡过、就此分而言已到达彼岸。

如果有人这样说：“在哪里识无边处想被灭除呢？是谁不断灭除识无边处想而安住呢？我不知道这个，我没见过这个。”对这样说的人，应当告诉他：“道友！在此，有比丘完全超越了识无边处，体验着‘无所有’，进入并安住于无所有处定。在这里，识无边处想被灭除，他们就是这样不断灭除识无边处想而安住的。”诸比丘！不欺诈、不谄媚的人，[一定会说‘善哉！’并对所说的话欢喜、随喜；说了‘善哉！’并欢喜、随喜之后，]会恭敬合掌、前来亲近请教。

九 当无所有处想被灭除时，那些不断灭除无所有处想而安住的人，我明确地说：这些尊者必定已离欲、寂静、已渡过、就此分而言已到达彼岸。

如果有人这样说：“在哪里无所有处想被灭除呢？是谁不断灭除无所有处想而安住呢？我不知道这个，我没见过这个。”对这样说的人，应当告诉他：“道友！在此，有比丘完全超越了无所有处，进入并安住于非想非非想处定。在这里，无所有处想被灭除，他们就是这样不断灭除无所有处想而安住的。”诸比丘！不欺诈、不谄媚的人，[一定会说‘善哉！’并对所说的话欢喜、随喜；说了‘善哉！’并欢喜、随喜之后，]会恭敬合掌、前来亲近请教。

一〇 当非想非非想处想被灭除时，那些不断灭除非想非非想处想而安住的人，我明确地说：这些尊者必定已离欲、寂静、已渡过、就此分而言已到达彼岸。

如果有人这样说：“在哪里非想非非想处想被灭除呢？是谁不断灭除非想非非想处想而安住呢？我不知道这个，我没见过这个。”对这样说的人，应当告诉他：“道友！在此，有比丘完全超越了非想非非想处，进入并安住于想受灭定。在这里，非想非非想处想被灭除，他们就是这样不断灭除非想非非想处想而安住的。”诸比丘！不欺诈、不谄媚的人，一定会说‘善哉！’并对所说的话欢喜、随喜；说了‘善哉！’并欢喜、随喜之后，会恭敬合掌、前来亲近请教。

诸比丘！这些就是九种次第安住的等至。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 9.1-51)/1.4 Mahāvagga 大品 (AN 9.32-41)”

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【经名】 1.4.3 Nibbānasukhasutta 涅槃是乐 (AN 9.34)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Nibbānasukhasuttaṃ

34. Ekaṃ samayaṃ āyasmā sāriputto rājagahe viharati veḷuvane kalandakanivāpe. Tatra kho āyasmā sāriputto bhikkhū āmantesi – “sukhamidaṃ, āvuso, nibbānaṃ. Sukhamidaṃ, āvuso, nibbānan”ti. Evaṃ vutte āyasmā udāyī āyasmantaṃ sāriputtaṃ etadavoca – “kiṃ panettha, āvuso sāriputta, sukhaṃ yadettha natthi vedayitan”ti? “Etadeva khvettha, āvuso, sukhaṃ yadettha natthi vedayitaṃ. Pañcime, āvuso, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā – ime kho, āvuso, pañca kāmaguṇā. Yaṃ kho, āvuso, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ, idaṃ vuccatāvuso, kāmasukhaṃ.

“Idhāvuso, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. Tassa ce, āvuso, bhikkhuno iminā vihārena viharato kāmasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho. Seyyathāpi, āvuso, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; evamevassa te kāmasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho. Yo kho panāvuso, ābādho dukkhametaṃ vuttaṃ bhagavatā. Imināpi kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā sukhaṃ nibbānaṃ.

“Puna caparaṃ, āvuso, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati. Tassa ce, āvuso, bhikkhuno iminā vihārena viharato vitakkasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho. Seyyathāpi, āvuso, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; evamevassa te vitakkasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho. Yo kho panāvuso, ābādho dukkhametaṃ vuttaṃ bhagavatā. Imināpi kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā sukhaṃ nibbānaṃ.

“Puna caparaṃ, āvuso, bhikkhu pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. Tassa ce, āvuso, bhikkhuno iminā vihārena viharato pītisahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho. Seyyathāpi, āvuso, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; evamevassa te pītisahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho. Yo kho panāvuso, ābādho dukkhametaṃ vuttaṃ bhagavatā. Imināpi kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā sukhaṃ nibbānaṃ.

“Puna caparaṃ, āvuso, bhikkhu sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati. Tassa ce, āvuso, bhikkhuno iminā vihārena viharato upekkhāsahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho. Seyyathāpi, āvuso, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; evamevassa te upekkhāsahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho. Yo kho panāvuso, ābādho dukkhametaṃ vuttaṃ bhagavatā. Imināpi kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā sukhaṃ nibbānaṃ.

“Puna caparaṃ, āvuso, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ananto ākāsoti ākāsānañcāyatanaṃ upasampajja viharati. Tassa ce, āvuso, bhikkhuno iminā vihārena viharato rūpasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho. Seyyathāpi, āvuso, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; evamevassa te rūpasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho. Yo kho panāvuso, ābādho dukkhametaṃ vuttaṃ bhagavatā. Imināpi kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā sukhaṃ nibbānaṃ.

“Puna caparaṃ, āvuso, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññāṇañcāyatanaṃ upasampajja viharati. Tassa ce, āvuso, bhikkhuno iminā vihārena viharato ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho. Seyyathāpi, āvuso, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; evamevassa te ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho. Yo kho panāvuso, ābādho dukkhametaṃ vuttaṃ bhagavatā. Imināpi kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā sukhaṃ nibbānaṃ.

“Puna caparaṃ, āvuso, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma, natthi kiñcīti ākiñcaññāyatanaṃ upasampajja viharati. Tassa ce, āvuso, bhikkhuno iminā vihārena viharato viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho. Seyyathāpi, āvuso, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; evamevassa te viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho. Yo kho panāvuso, ābādho dukkhametaṃ vuttaṃ bhagavatā. Imināpi kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā sukhaṃ nibbānaṃ.

“Puna caparaṃ, āvuso, bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Tassa ce, āvuso, bhikkhuno iminā vihārena viharato ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho. Seyyathāpi, āvuso, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; evamevassa te ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho. Yo kho panāvuso, ābādho dukkhametaṃ vuttaṃ bhagavatā. Imināpi kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā sukhaṃ nibbānaṃ.

“Puna caparaṃ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti. Imināpi kho etaṃ, āvuso, pariyāyena veditabbaṃ yathā sukhaṃ nibbānan”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

三十四 涅槃是乐

一 我这样听闻。有一段时间，尊者舍利弗住在王舍城的迦兰陀竹园。在那里，尊者舍利弗对各位比丘们说：

“朋友们！这涅槃是安乐的。朋友们！这涅槃是安乐的。”

二 他这样说时，尊者优陀夷对尊者舍利弗说：

“舍利弗朋友！这里既然没有感受，怎么会有安乐呢？”

“朋友！正因为这里没有感受，所以这才是真正的安乐。

朋友！有五种感官欲乐。是哪五种呢？

即眼识所识别的色（形相），是让人喜爱的、喜欢的、满意的、引起贪爱、使人染着的。耳识所识别的声音，［是让人喜爱的、喜欢的、满意的、引起贪爱、使人染着的］。鼻识所识别的气味，［是让人喜爱的、喜欢的、满意的、引起贪爱、使人染着的］。舌识所识别的味道，［是让人喜爱的、喜欢的、满意的、引起贪爱、使人染着的］。身识所识别的触觉，是让人喜爱的、喜欢的、满意的、引起贪爱、使人染着的。

朋友！这就是五种感官欲乐。朋友！如果因为这五种感官欲乐而生起的快乐和喜悦，朋友！这被称为欲乐。

四 朋友！这里有一位比丘，远离了各种欲望，［远离了各种不善法，有寻有伺，从远离中生出喜和乐］，成就并安住于初禅。朋友！如果这位比丘安住于这种状态时，与欲乐相关的想法和注意力（心念活动）出现了，这就是他的苦恼（病患）。朋友！就像一个安乐的人，如果生起了苦恼，就会因此而感到不适（生病）。像这样，如果他那些与欲乐相关的想法和注意力出现了，这就是他的苦恼（病患）。朋友！然而世尊说过：‘苦恼（病患），这就是苦。’朋友！依据这个道理，也应该知道涅槃是安乐的。

五 朋友！再者，有一位比丘因为寻和伺的平息，［内心变得清净，心达到专一，无寻无伺，从定中生出喜和乐］，成就并安住于第二禅。朋友！如果这位比丘安住于这种状态时，与寻相关的想法和注意力出现了，这就是他的苦恼（病患）。朋友！就像一个安乐的人，如果生起了苦恼，就会因此而感到不适。像这样，如果他那些与寻相关的想法和注意力出现了，这就是他的苦恼（病患）。朋友！然而世尊说过：‘苦恼（病患），这就是苦。’朋友！依据这个道理，也应该知道涅槃是安乐的。

六 朋友！再者，有一位比丘因为喜悦的消退，［安住于舍，具足正念和正知，身体感受到乐，如同圣者们所宣说的：‘具足舍、念而安乐地住’］，成就并安住于第三禅。朋友！如果这位比丘安住于这种状态时，与喜悦相关的想法和注意力出现了，这就是他的苦恼（病患）。朋友！就像一个安乐的人，如果生起了苦恼，就会因此而感到不适。像这样，如果他那些与喜悦相关的想法和注意力出现了，这就是他的苦恼（病患）。朋友！然而世尊说过：‘苦恼（病患），这就是苦。’朋友！依据这个道理，也应该知道涅槃是安乐的。

七 朋友！再者，有一位比丘因为断除了苦［和乐，并且先前已经灭除了忧和喜，达到不苦不乐、舍念清净的状态］，成就并安住于第四禅。朋友！如果这位比丘安住于这种状态时，与舍相关的想法和注意力出现了，这就是他的苦恼（病患）。朋友！就像一个安乐的人，如果生起了苦恼，就会因此而感到不适。像这样，如果他那些与舍相关的想法和注意力出现了，这就是他的苦恼（病患）。朋友！然而，世尊说过：‘苦恼（病患），这就是苦。’朋友！依据这个道理，也应该知道涅槃是安乐的。

八 朋友！再者，有一位比丘完全超越了对色（物质）的想，灭除了有对（障碍）想，不思惟种种（差别）想，（心想）‘空是无边的’，成就并安住于空无边处。朋友！如果这位比丘安住于这种状态时，与色相关的想法和注意力出现了，这就是他的苦恼（病患）。朋友！就像一个安乐的人，如果生起了苦恼，就会因此而感到不适。像这样，如果他那些与色相关的想法和注意力出现了，这就是他的苦恼（病患）。朋友！然而世尊说过：‘苦恼（病患），这就是苦。’朋友！依据这个道理，也应该知道涅槃是安乐的。

九 朋友！再者，有一位比丘完全超越了空无边处，（心想）‘识是无边的’，成就并安住于识无边处。朋友！如果这位比丘安住于这种状态时，与空无边处相关的想法和注意力出现了，这就是他的苦恼（病患）。朋友！就像一个安乐的人，如果生起了苦恼，就会因此而感到不适。像这样，如果他那些与空无边处相关的想法和注意力出现了，这就是他的苦恼（病患）。朋友！然而世尊说过：‘苦恼（病患），这就是苦。’朋友！依据这个道理，也应该知道涅槃是安乐的。

一〇 朋友！再者，有一位比丘完全超越了识无边处，（心想）‘无所有（什么都没有）’，成就并安住于无所有处。朋友！如果这位比丘安住于这种状态时，与识无边处相关的想法和注意力出现了，这就是他的苦恼（病患）。朋友！就像一个安乐的人，如果生起了苦恼，就会因此而感到不适。像这样，如果他那些与识无边处相关的想法和注意力出现了，这就是他的苦恼（病患）。朋友！然而世尊说过：‘苦恼（病患），这就是苦。’朋友！依据这个道理，也应该知道涅槃是安乐的。

一一 朋友！再者，有一位比丘完全超越了无所有处，成就并安住于非想非非想处。朋友！如果这位比丘安住于这种状态时，与无所有处相关的想法和注意力出现了，这就是他的苦恼（病患）。朋友！就像一个安乐的人，如果生起了苦恼，就会因此而感到不适。像这样，如果他那些与无所有处相关的想法和注意力出现了，这就是他的苦恼（病患）。朋友！然而世尊说过：‘苦恼（病患），这就是苦。’朋友！依据这个道理，也应该知道涅槃是安乐的。

一二 朋友！再者，有一位比丘完全超越了非想非非想处，成就并安住于想受灭定，并通过智慧观察，他的各种烦恼（漏）都已灭尽。

朋友！依据这个道理，也应该知道涅槃是安乐的。

☸.....................................................................

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 9.1-51)/1.4 Mahāvagga 大品 (AN 9.32-41)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.4 Gāvīupamāsutta 牛喻 (AN 9.35)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Gāvīupamāsuttaṃ

35. “Seyyathāpi, bhikkhave, gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate carituṃ. Tassā evamassa – ‘yaṃnūnāhaṃ agatapubbañceva disaṃ gaccheyyaṃ, akhāditapubbāni ca tiṇāni khādeyyaṃ, apītapubbāni ca pānīyāni piveyyan’ti. Sā purimaṃ pādaṃ na suppatiṭṭhitaṃ patiṭṭhāpetvā pacchimaṃ pādaṃ uddhareyya. Sā na ceva agatapubbaṃ disaṃ gaccheyya, na ca akhāditapubbāni tiṇāni khādeyya, na ca apītapubbāni pānīyāni piveyya; yasmiṃ cassā padese ṭhitāya evamassa – ‘yaṃnūnāhaṃ agatapubbañceva disaṃ gaccheyyaṃ, akhāditapubbāni ca tiṇāni khādeyyaṃ, apītapubbāni ca pānīyāni piveyyan’ti tañca padesaṃ na sotthinā paccāgaccheyya. Taṃ kissa hetu? Tathā hi sā, bhikkhave, gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate carituṃ. Evamevaṃ kho, bhikkhave, idhekacco bhikkhu bālo abyatto akhettaññū akusalo vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati; so taṃ nimittaṃ na āsevati na bhāveti na bahulīkaroti na svādhiṭṭhitaṃ adhiṭṭhāti.

“Tassa evaṃ hoti – ‘yaṃnūnāhaṃ vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja vihareyyan’ti. So na sakkoti vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharituṃ. Tassa evaṃ hoti – ‘yaṃnūnāhaṃ vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihareyyan’ti. So na sakkoti vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharituṃ. Ayaṃ vuccati, bhikkhave, ‘bhikkhu ubhato bhaṭṭho ubhato parihīno, seyyathāpi sā gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate carituṃ’”.

“Seyyathāpi, bhikkhave, gāvī pabbateyyā paṇḍitā byattā khettaññū kusalā visame pabbate carituṃ. Tassā evamassa – ‘yaṃnūnāhaṃ agatapubbañceva disaṃ gaccheyyaṃ, akhāditapubbāni ca tiṇāni khādeyyaṃ, apītapubbāni ca pānīyāni piveyyan’ti. Sā purimaṃ pādaṃ suppatiṭṭhitaṃ patiṭṭhāpetvā pacchimaṃ pādaṃ uddhareyya. Sā agatapubbañceva disaṃ gaccheyya, akhāditapubbāni ca tiṇāni khādeyya, apītapubbāni ca pānīyāni piveyya. Yasmiṃ cassā padese ṭhitāya evamassa – ‘yaṃnūnāhaṃ agatapubbañceva disaṃ gaccheyyaṃ, akhāditapubbāni ca tiṇāni khādeyyaṃ, apītapubbāni ca pānīyāni piveyyan’ti tañca padesaṃ sotthinā paccāgaccheyya. Taṃ kissa hetu? Tathā hi sā, bhikkhave, gāvī pabbateyyā paṇḍitā byattā khettaññū kusalā visame pabbate carituṃ. Evamevaṃ kho, bhikkhave, idhekacco bhikkhu paṇḍito byatto khettaññū kusalo vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṃ adhiṭṭhāti.

“Tassa evaṃ hoti – ‘yaṃnūnāhaṃ vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja vihareyyan’ti. So dutiyaṃ jhānaṃ anabhihiṃsamāno vitakkavicārānaṃ vūpasamā… dutiyaṃ jhānaṃ upasampajja viharati. So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṃ adhiṭṭhāti.

“Tassa evaṃ hoti – ‘yaṃnūnāhaṃ pītiyā ca virāgā upekkhako ca vihareyyaṃ sato ca sampajāno, sukhañca kāyena paṭisaṃvedeyyaṃ yaṃ taṃ ariyā ācikkhanti – upekkhako satimā sukhavihārīti tatiyaṃ jhānaṃ upasampajja vihareyyan’ti. So tatiyaṃ jhānaṃ anabhihiṃsamāno pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṃ adhiṭṭhāti.

“Tassa evaṃ hoti – ‘yaṃnūnāhaṃ sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja vihareyyan’ti. So catutthaṃ jhānaṃ anabhihiṃsamāno sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati. So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṃ adhiṭṭhāti.

“Tassa evaṃ hoti – ‘yaṃnūnāhaṃ sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ananto ākāsoti ākāsānañcāyatanaṃ upasampajja vihareyyan’ti. So ākāsānañcāyatanaṃ anabhihiṃsamāno sabbaso rūpasaññānaṃ samatikkamā …pe… ākāsānañcāyatanaṃ upasampajja viharati. So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṃ adhiṭṭhāti.

“Tassa evaṃ hoti – ‘yaṃnūnāhaṃ sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññāṇañcāyatanaṃ upasampajja vihareyyan’ti. So viññāṇañcāyatanaṃ anabhihiṃsamāno sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati. So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṃ adhiṭṭhāti.

“Tassa evaṃ hoti – ‘yaṃnūnāhaṃ sabbaso viññāṇañcāyatanaṃ samatikkamma natthi kiñcīti ākiñcaññāyatanaṃ upasampajja vihareyyan’ti. So ākiñcaññāyatanaṃ anabhihiṃsamāno sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṃ adhiṭṭhāti.

“Tassa evaṃ hoti – ‘yaṃnūnāhaṃ sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja vihareyyan’ti. So nevasaññānāsaññāyatanaṃ anabhihiṃsamāno sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. So taṃ nimittaṃ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṃ adhiṭṭhāti.

“Tassa evaṃ hoti – ‘yaṃnūnāhaṃ sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja vihareyyan’ti. So saññāvedayitanirodhaṃ anabhihiṃsamāno sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati.

“Yato kho, bhikkhave, bhikkhu taṃ tadeva samāpattiṃ samāpajjatipi vuṭṭhātipi, tassa mudu cittaṃ hoti kammaññaṃ. Mudunā kammaññena cittena appamāṇo samādhi hoti subhāvito. So appamāṇena samādhinā subhāvitena yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

“So sace ākaṅkhati – ‘anekavihitaṃ iddhividhaṃ paccanubhaveyyaṃ, ekopi hutvā bahudhā assaṃ, bahudhāpi hutvā eko assaṃ…pe… yāva brahmalokāpi kāyena vasaṃ vatteyyan’ti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

“So sace ākaṅkhati – dibbāya sotadhātuyā…pe… sati sati āyatane.

“So sace ākaṅkhati – ‘parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajāneyyaṃ, sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajāneyyaṃ, vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajāneyyaṃ, sadosaṃ vā cittaṃ sadosaṃ cittanti pajāneyyaṃ, vītadosaṃ vā cittaṃ vītadosaṃ cittanti pajāneyyaṃ, samohaṃ vā cittaṃ samohaṃ cittanti pajāneyyaṃ, vītamohaṃ vā cittaṃ… saṃkhittaṃ vā cittaṃ… vikkhittaṃ vā cittaṃ… mahaggataṃ vā cittaṃ… amahaggataṃ vā cittaṃ… sauttaraṃ vā cittaṃ… anuttaraṃ vā cittaṃ… samāhitaṃ vā cittaṃ… asamāhitaṃ vā cittaṃ… vimuttaṃ vā cittaṃ… avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajāneyyan’ti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

“So sace ākaṅkhati – ‘anekavihitaṃ pubbenivāsaṃ anussareyyaṃ, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussareyyan’ti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

“So sace ākaṅkhati – ‘dibbena cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajāneyyan’ti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.

“So sace ākaṅkhati – ‘āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyan’ti, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane”ti. Catutthaṃ.

☸---------------------------------------------------------------------

三十五 牛的比喻

一 比丘们！譬如有一头山地里的牛，愚笨、不聪明、不熟悉地形，不能熟练地在崎岖的山地上行走。它这样想：“我应该去以前没去过的地方，吃以前没吃过的草，喝以前没喝过的水。”它前脚还没站稳就抬起后脚，结果既不能去到以前没去过的地方，也不能吃到以前没吃过的草，也不能喝到以前没喝过的水，而且它原来站立的地方，想着“我应该去以前没去过的地方，吃以前没吃过的草，喝以前没喝过的水”的那个地方，也无法安全地返回了。这是什么原因呢？比丘们！因为那头山地里的牛，愚笨、不聪明、不熟悉地形，不能熟练地在崎岖的山地上行走。

比丘们！像这样，这里有一种比丘，愚笨、不聪明、不熟悉（修行的）领域，虽然远离了各种欲望，［远离了各种不善法，有寻有伺，从远离中生出喜和乐］，却不能善巧地成就并安住于初禅。他不能练习、修习、不断重复其（禅定）相，不能很好地稳固它。他这样想：“我应该平息寻和伺，［内心得到清净，心达到专一，无寻无伺，从定中生出喜和乐］，这样就可以成就并安住于第二禅。”但他为了平息寻和伺，［内心得到清净，心达到专一，无寻无伺，从定中生出喜和乐］，并不能成就并安住于第二禅。他又这样想：“我应该远离各种欲望，［远离各种不善法，有寻有伺，从远离中生出喜和乐］，这样就可以成就并安住于初禅。”但他远离了各种欲望，［远离了各种不善法，有寻有伺，从远离中生出喜和乐］，也不能（重新）成就并安住于初禅。比丘们！这种比丘被称为从两边堕落，从两边退失。就像那头山地里的牛，愚笨、不聪明、不熟悉地形，不能熟练地在崎岖的山地上行走。

二 比丘们！譬如有一头山地里的牛，聪慧、明了、熟悉地形，能熟练地在崎岖的山地上行走。它这样想：“我应该去以前没去过的地方，吃以前没吃过的草，喝以前没喝过的水。”它站稳了前脚再抬起后脚，就能去到以前没去过的地方，吃到以前没吃过的草，喝到以前没喝过的水。而且它原来站立的地方，想着“我应该去以前没去过的地方，吃以前没吃过的草，喝以前没喝过的水”的那个地方，也能安全地返回。这是什么原因呢？比丘们！因为那头山地里的牛，聪慧、明了、熟悉地形，能熟练地在崎岖的山地上行走。

比丘们！像这样，这里有一种比丘，聪慧、明了、熟悉（修行的）领域，远离了各种欲望，［远离了各种不善法，有寻有伺，从远离中生出喜和乐］，善巧地成就并安住于初禅。

他能够练习、修习、不断重复其（禅定）相，能够很好地稳固它。他这样想：“我应该平息寻和伺，［内心得到清净，心达到专一，无寻无伺，从定中生出喜和乐］，这样就可以成就并安住于第二禅。”于是，他在不扰乱第二禅（基础）的情况下，因为寻和伺的平息，［内心得到清净，心达到专一，无寻无伺，从定中生出喜和乐］，成就并安住于第二禅。

他能够练习、修习、不断重复其（禅定）相，能够很好地稳固它。他这样想：“我应该远离喜悦，［安住于舍，具足正念和正知，身体感受到乐，如同圣者们所宣说的：‘具足舍与念而安乐地住’］，这样就可以成就并安住于第三禅。”于是，他在不扰乱第三禅（基础）的情况下，因为喜悦的消退，［安住于舍，具足正念和正知，身体感受到乐，如同圣者们所宣说的：‘具足舍、念而安乐地住’］，成就并安住于第三禅。

他能够练习、修习、不断重复其（禅定）相，能够很好地稳固它。他这样想：“我应该断除乐［和苦，并且先前已经灭除了忧和喜，达到不苦不乐、舍念清净的状态］，这样就可以成就并安住于第四禅。”于是，他在不扰乱第四禅（基础）的情况下，因为断除了乐和苦，并且先前已经灭除了忧和喜，［达到舍念清净的状态］，成就并安住于第四禅。

他能够练习、修习、不断重复其（禅定）相，能够很好地稳固它。他这样想：“我应该完全超越对色（物质）的想，灭除了有对（障碍）想，不思惟种种（差别）想，（心想）‘空是无边的’，这样就可以成就并安住于空无边处。”于是，他在不扰乱空无边处（基础）的情况下，完全超越了对色（物质）的想，［灭除了有对（障碍）想，不思惟种种（差别）想，（心想）‘空是无边的’］，成就并安住于空无边处。

他能够练习、修习、不断重复其（禅定）相，能够很好地稳固它。他这样想：“我应该完全超越空无边处，（心想）‘识是无边的’，这样就可以成就并安住于识无边处。”于是，他在不扰乱识无边处（基础）的情况下，完全超越了空无边处，（心想）‘识是无边的’，成就并安住于识无边处。

他能够练习、修习、不断重复其（禅定）相，能够很好地稳固它。他这样想：“我应该完全超越识无边处，（心想）‘无所有（什么都没有）’，这样就可以成就并安住于无所有处。”于是，他在不扰乱无所有处（基础）的情况下，完全超越了识无边处，（心想）‘无所有’，成就并安住于无所有处。

他能够练习、修习、不断重复其（禅定）相，能够很好地稳固它。他这样想：“我应该完全超越无所有处，这样就可以成就并安住于非想非非想处。”于是，他在不扰乱非想非非想处（基础）的情况下，完全超越了无所有处，成就并安住于非想非非想处。

他能够练习、修习、不断重复其（禅定）相，能够很好地稳固它。他这样想：“我应该完全超越非想非非想处，这样就可以成就并安住于想受灭定。”于是，他在不扰乱想受灭定（基础）的情况下，完全超越了非想非非想处，成就并安住于想受灭定。

三 比丘们！当比丘这样（熟练地）进入和出离各种等至（禅定状态）时，他的心变得柔软、堪能（胜任工作）。以柔软、堪能的心，善于修习无量的等至。如果能善于修习无量的等至，那么，对于那些需要通过神通（Abhiññā）来证知、亲证的法，只要他将心倾向于它们去证知、亲证，无论在何种情况下（只要因缘具足），他都能获得亲证其事的能力。

如果他希望：“体验各种神通变化：能以一身化为多身，［以多身合为一身；能显现也能隐藏；能穿越墙壁、山崖而没有障碍，如同在虚空中；能在地里出没，如同在水中；能在水上行走而不沉没，如同在地上；能在空中盘腿而行，如同飞鸟；具有大神通、大威力，能用手触摸日月］，乃至能用身体的力量影响到梵天界。”那么，无论在何种情况下（只要因缘具足），他都能获得亲证其事的能力。

如果他希望：“以清净、超越常人的天耳界，［能同时听到远处、近处、天界、人间的各种声音。”那么，无论在何种情况下（只要因缘具足），他都能获得亲证其事的能力。

如果他希望：“用心完全了知其他有情、其他人的心念：了知有贪的心为有贪的心，［了知离贪的心为离贪的心；了知有嗔的心为有嗔的心，了知离嗔的心为离嗔的心；了知有痴的心为有痴的心，了知离痴的心为离痴的心；了知收缩的心为收缩的心，了知散乱的心为散乱的心；了知广大的心为广大的心，了知不广大的心为不广大的心；了知有上的心为有上的心，了知无上的心为无上的心；了知得定的心为得定的心，了知未得定的心为未得定的心；］了知解脱的心为解脱的心，了知未解脱的心为未解脱的心。”那么，无论在何种情况下（只要因缘具足），他都能获得亲证其事的能力。

如果他希望：“回忆起种种过去的住世（宿命），也就是：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生、许多坏劫、许多成劫、许多成坏劫。回忆起‘我在那个地方，是这样的名字，这样的姓氏，这样的相貌，吃这样的食物，感受这样的苦乐，有这样的寿命。我在那里死去……乃至……又生到这里来’，］能具备这样的形态、细节来回忆过去的住世。”那么，无论在何种情况下（只要因缘具足），他都能获得亲证其事的能力。

若彼欲“以清净、超人之天眼见有情之［生死……乃至……了知有情随业而受劣、胜、好色、恶色、善趣、恶趣”，则于各各随处而获得现见力。

如果他希望：“以清净、超越常人的天眼看见有情的［生死轮回……乃至……了知有情根据自己的业力而投生到卑劣、高贵、相貌好、相貌差、善道、恶道的地方。”那么，无论在何种情况下（只要因缘具足），他都能获得亲证其事的能力。

如果他希望：“因为烦恼（漏）的灭尽，证得无漏的心解脱、慧解脱，在当下法中，自己证知、］实现、并安住于其中。”那么，无论在何种情况下（只要因缘具足），他都能获得亲证其事的能力。

☸.....................................................................

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 9.1-51)/1.4 Mahāvagga 大品 (AN 9.32-41)”

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【经名】 1.4.5 Jhānasutta 禅定 (AN 9.36)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Jhānasuttaṃ

36. “Paṭhamampāhaṃ, bhikkhave, jhānaṃ nissāya āsavānaṃ khayaṃ vadāmi; dutiyampāhaṃ, bhikkhave, jhānaṃ nissāya āsavānaṃ khayaṃ vadāmi; tatiyampāhaṃ, bhikkhave, jhānaṃ nissāya āsavānaṃ khayaṃ vadāmi; catutthampāhaṃ, bhikkhave, jhānaṃ nissāya āsavānaṃ khayaṃ vadāmi; ākāsānañcāyatanampāhaṃ, bhikkhave, nissāya āsavānaṃ khayaṃ vadāmi; viññāṇañcāyatanampāhaṃ, bhikkhave, nissāya āsavānaṃ khayaṃ vadāmi; ākiñcaññāyatanampāhaṃ, bhikkhave, nissāya āsavānaṃ khayaṃ vadāmi; nevasaññānāsaññāyatanampāhaṃ, bhikkhave, nissāya āsavānaṃ khayaṃ vadāmi; saññāvedayitanirodhampāhaṃ, bhikkhave, nissāya āsavānaṃ khayaṃ vadāmi.

“‘Paṭhamampāhaṃ, bhikkhave, jhānaṃ nissāya āsavānaṃ khayaṃ vadāmī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. So tehi dhammehi cittaṃ paṭivāpeti [patiṭṭhāpeti (syā.), paṭipādeti (ka.) ma. ni. 2.133 passitabbaṃ]. So tehi dhammehi cittaṃ paṭivāpetvā [patiṭṭhāpetvā (syā.), paṭipādetvā (ka.)] amatāya dhātuyā cittaṃ upasaṃharati – ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti. So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti. No ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.

“Seyyathāpi, bhikkhave, issāso vā issāsantevāsī vā tiṇapurisarūpake vā mattikāpuñje vā yoggaṃ karitvā, so aparena samayena dūrepātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā [padālitā (ka.) a. ni. 3.134; 4.181]; evamevaṃ kho, bhikkhave, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. So tehi dhammehi cittaṃ paṭivāpeti. So tehi dhammehi cittaṃ paṭivāpetvā amatāya dhātuyā cittaṃ upasaṃharati – ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti. So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti. No ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. ‘Paṭhamampāhaṃ, bhikkhave, jhānaṃ nissāya āsavānaṃ khayaṃ vadāmī’ti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

“Dutiyampāhaṃ, bhikkhave, jhānaṃ nissāya…pe… tatiyampāhaṃ, bhikkhave, jhānaṃ nissāya… ‘catutthampāhaṃ, bhikkhave, jhānaṃ nissāya āsavānaṃ khayaṃ vadāmī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. So tehi dhammehi cittaṃ paṭivāpeti. So tehi dhammehi cittaṃ paṭivāpetvā amatāya dhātuyā cittaṃ upasaṃharati – ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti. So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti. No ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.

“Seyyathāpi, bhikkhave, issāso vā issāsantevāsī vā tiṇapurisarūpake vā mattikāpuñje vā yoggaṃ karitvā, so aparena samayena dūrepātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā; evamevaṃ kho, bhikkhave, bhikkhu sukhassa ca pahānā, dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. So yadeva tattha hoti rūpagataṃ vedanāgataṃ…pe… anāvattidhammo tasmā lokā. ‘Catutthampāhaṃ, bhikkhave, jhānaṃ nissāya āsavānaṃ khayaṃ vadāmī’ti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

“‘Ākāsānañcāyatanampāhaṃ, bhikkhave, jhānaṃ nissāya āsavānaṃ khayaṃ vadāmī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. So yadeva tattha hoti vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. So tehi dhammehi cittaṃ paṭivāpeti. So tehi dhammehi cittaṃ paṭivāpetvā amatāya dhātuyā cittaṃ upasaṃharati – ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti. So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti. No ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.

“Seyyathāpi, bhikkhave, issāso vā issāsantevāsī vā tiṇapurisarūpake vā mattikāpuñje vā yoggaṃ karitvā, so aparena samayena dūrepātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā; evamevaṃ kho, bhikkhave, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. So yadeva tattha hoti vedanāgataṃ saññāgataṃ…pe… anāvattidhammo tasmā lokā. ‘Ākāsānañcāyatanampāhaṃ, bhikkhave, nissāya āsavānaṃ khayaṃ vadāmī’ti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

“‘Viññāṇañcāyatanampāhaṃ, bhikkhave, nissāya…pe… ākiñcaññāyatanampāhaṃ, bhikkhave, nissāya āsavānaṃ khayaṃ vadāmī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. So yadeva tattha hoti vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. So tehi dhammehi cittaṃ paṭivāpeti. So tehi dhammehi cittaṃ paṭivāpetvā amatāya dhātuyā cittaṃ upasaṃharati – ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti. So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti. No ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.

“Seyyathāpi, bhikkhave, issāso vā issāsantevāsī vā tiṇapurisarūpake vā mattikāpuñje vā yoggaṃ karitvā, so aparena samayena dūrepātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā; evamevaṃ kho, bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. So yadeva tattha hoti vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. So tehi dhammehi cittaṃ paṭivāpeti. So tehi dhammehi cittaṃ paṭivāpetvā amatāya dhātuyā cittaṃ upasaṃharati – ‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti. So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti. No ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. ‘Ākiñcaññāyatanampāhaṃ, nissāya āsavānaṃ khayaṃ vadāmī’ti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

“Iti kho, bhikkhave, yāvatā saññāsamāpatti tāvatā aññāpaṭivedho. Yāni ca kho imāni, bhikkhave, nissāya dve āyatanāni – nevasaññānāsaññāyatanasamāpatti ca saññāvedayitanirodho ca, jhāyīhete, bhikkhave, samāpattikusalehi samāpattivuṭṭhānakusalehi samāpajjitvā vuṭṭhahitvā sammā akkhātabbānīti vadāmī”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

三十六 禅定

一 比丘们！我说：依靠初禅可以达到烦恼的灭尽。比丘们！我说：依靠第二禅可以达到烦恼的灭尽。比丘们！我说：依靠第三禅可以达到烦恼的灭尽。比丘们！我说：依靠第四禅可以达到烦恼的灭尽。比丘们！我说：依靠空无边处可以达到烦恼的灭尽。比丘们！我说：依靠识无边处可以达到烦恼的灭尽。比丘们！我说：依靠无所有处可以达到烦恼的灭尽。比丘们！我说：依靠非想非非想处可以达到烦恼的灭尽。（注：巴利原文此处还有依据想受灭定而漏尽，在后面段落提及）

二 比丘们！我说：‘依靠初禅可以达到烦恼的灭尽’。我这样说，是依据什么说的呢？

比丘们！这里有一位比丘，远离了各种欲望，［远离了各种不善法，有寻有伺，从远离中生出喜和乐］，成就并安住于初禅。他观察在那里（初禅状态中）所包含的色类、受类、想类、行类、识类这些法都是无常的、是苦、是病、是疮、是刺、是痛、是疾、是他物、是坏灭法、是空、是无我的。他因此对这些法放下了（执着的）心。他因此对这些法放下了（执着的）心后，将心导向不死的境界（涅槃），（心想：）“这才是寂静，这才是殊妙，也就是：所有‘行’（有为法）的寂灭、所有‘取’（执取）的舍离、渴爱的灭尽、离欲、寂灭、涅槃。”他安住于那种（导向涅槃的）状态而达到烦恼的灭尽。如果（他）不能（立即）达到烦恼的灭尽，那么依靠他对（禅定）法的喜爱和欢喜，以及五种下分结（欲界束缚）的灭尽的缘故，他会成为化生者（在净居天中化生），在那里彻底证入涅槃，是属于不再返回（欲界）这个世间（不还果）的圣者。

比丘们！譬如有一个弓箭手或者他的弟子，对着草人或者土堆练习射箭，经过一段时间后，他就能射得很远，准确命中，并且能射穿巨大的物体。比丘们！像这样，有一位比丘，远离了各种欲望，［远离了各种不善法，有寻有伺，从远离中生出喜和乐］，成就并安住于初禅。他观察在那里（初禅状态中）所包含的色类、受类、想类、行类、识类这些法都是无常的、是苦、是病、是疮、是刺、是痛、是疾、是他物、是坏灭法、是空、是无我的。他因此对这些法放下了（执着的）心。他因此对这些法放下了（执着的）心后，将心导向不死的境界（涅槃），（心想：）“这才是寂静，这才是殊妙，也就是：所有‘行’（有为法）的寂灭、所有‘取’（执取）的舍离、渴爱的灭尽、离欲、寂灭、涅槃。”他安住于那种状态而达到烦恼的灭尽。如果（他）不能（立即）达到烦恼的灭尽，那么依靠他对（禅定）法的喜爱和欢喜，以及五种下分结的灭尽的缘故，他会成为化生者，在那里彻底证入涅槃，是属于不再返回这个世间（不还果）的圣者。

比丘们！我说：‘依靠初禅可以达到烦恼的灭尽’，我这样说，就是依据这个道理而说的。

三 比丘们！我说：依靠第二禅而［达到烦恼的灭尽。我这样说，是依据什么说的呢？

比丘们！这里有一位比丘，因为寻和伺的平息，内心变得清净，心达到专一，无寻无伺，从定中生出喜和乐，成就并安住于第二禅。他观察在那里所包含的（受类、想类、行类、识类——初禅中的色类已不明显或非主要观察对象，但五蕴依然存在）诸法是无常、是苦...是无我。他因此对这些法放下了心。他因此对这些法放下了心后，将心导向不死界，（心想：）“这才是寂静，这才是殊妙...涅槃。”他安住于彼处而达到烦恼的灭尽。如果不能达到烦恼的灭尽，依靠他对法的喜爱、法的欢喜，以及五种下分结灭尽的缘故，成为化生者。在彼处般涅槃，从那个世界得到不还之法。

比丘们！譬如...（同上弓箭手譬喻）...比丘们！像这样，有一位比丘，因为寻伺的平息...成就并安住于第二禅。他观察在那里的诸法是无常、是苦...是无我。他因此对这些法放下了心...将心导向不死界，（心想：）“这才是寂静，这才是殊妙...涅槃。”他安住于彼处而达到烦恼的灭尽。如果不能达到烦恼的灭尽...（同上成为不还果）...由那个世界得到不还之法。

比丘们！我说：‘依靠第二禅可以达到烦恼的灭尽’，我这样说，就是依据这个道理而说的］。

比丘们！我说：依靠第三禅而［达到烦恼的灭尽。我这样说，是依据什么说的呢？

比丘们！这里有一位比丘，因为喜悦的消退，安住于舍，具足正念和正知，身体感受到乐，如同圣者们所宣说的：‘具足舍、念而安乐地住’，成就并安住于第三禅。他观察在那里所包含的（受类、想类、行类、识类）诸法是无常、是苦...是无我。他因此对这些法放下了心...将心导向不死界，（心想：）“这才是寂静，这才是殊妙...涅槃。”他安住于彼处而达到烦恼的灭尽。如果不能达到烦恼的灭尽...（同上成为不还果）...由那个世界得到不还之法。

比丘们！譬如...（同上弓箭手譬喻）...比丘们！像这样，有一位比丘，因为喜悦的消退...成就并安住于第三禅。他观察在那里的诸法是无常、是苦...是无我。他因此对这些法放下了心...将心导向不死界，（心想：）“这才是寂静，这才是殊妙...涅槃。”他安住于彼处而达到烦恼的灭尽。如果不能达到烦恼的灭尽...（同上成为不还果）...由那个世界得到不还之法。

比丘们！我说：‘依靠第三禅可以达到烦恼的灭尽’，我这样说，就是依据这个道理而说的］。

比丘们！我说：依靠第四禅而达到烦恼的灭尽。我这样说，是依据什么说的呢？

比丘们！这里有一位比丘，因为断除了乐和苦，并且先前已经灭除了忧和喜，达到不苦不乐、舍念清净的状态，成就并安住于第四禅。他观察在那里所包含的（受类、想类、行类、识类——此处的色类观照更微细）诸法是无常、是苦...是无我。他因此对这些法放下了心。他因此对这些法放下了心后，将心导向不死的境界（涅槃），（心想：）“这才是寂静，这才是殊妙，也就是：所有‘行’的寂灭、所有‘取’的舍离、渴爱的灭尽、离欲、寂灭、涅槃。”他安住于那种状态而达到烦恼的灭尽。如果（他）不能（立即）达到烦恼的灭尽，那么依靠他对（禅定）法的喜爱和欢喜，以及五种下分结的灭尽的缘故，他会成为化生者，在那里彻底证入涅槃，是属于不再返回这个世间（不还果）的圣者。

比丘们！譬如有一个弓箭手或者他的弟子，对着草人或者土堆练习射箭，经过一段时间后，他就能射得很远，准确命中，并且能射穿巨大的物体。比丘们！像这样，有一位比丘，断除了乐［和苦，并且先前已经灭除了忧和喜，达到不苦不乐、舍念清净的状态］，成就并安住于第四禅。他观察在那里所包含的受类、［想类、行类、识类这些法是无常的、是苦...是无我的。他因此对这些法放下了心...将心导向不死界，（心想：）“这才是寂静，这才是殊妙...涅槃。”他安住于那种状态而达到烦恼的灭尽。如果（他）不能（立即）达到烦恼的灭尽...成为化生者，在那里彻底证入涅槃］，是属于不再返回这个世间（不还果）的圣者。

比丘们！我说：‘依靠第四禅可以达到烦恼的灭尽’，我这样说，就是依据这个道理而说的。

四 比丘们！我说：依靠空无边处而达到烦恼的灭尽。我这样说，是依据什么说的呢？

比丘们！这里有一位比丘，完全超越了对色（物质）的想，灭除了有对（障碍）想，不思惟种种（差别）想，（心想）‘空是无边的’，成就并安住于空无边处。他观察在那里所包含的受类、想类、行类、［识类这些法是无常的、是苦...是无我的。他因此对这些法放下了心...将心导向不死界，（心想：）“这才是寂静，这才是殊妙...涅槃。”他安住于彼处而达到烦恼的灭尽。如果不能达到烦恼的灭尽，依靠他对法的喜爱、法的欢喜］而五种下分结灭尽的缘故，成为化生者。在彼处般涅槃，从那个世界得到不还之法。

比丘们！譬如...（同上弓箭手譬喻）...比丘们！像这样，有一位比丘，完全超越了对色（物质）的想...（心想）‘空是无边的’，成就并安住于空无边处。他观察在那里所包含的受类、想类、［行类、识类这些法是无常的、是苦...是无我的。他因此对这些法放下了心...将心导向不死界，（心想：）“这才是寂静，这才是殊妙...涅槃。”他安住于彼处而达到烦恼的灭尽。如果不能达到烦恼的灭尽...成为化生者。在彼处般涅槃，］从那个世界得到不还之法。

比丘们！我说：‘依靠空无边处可以达到烦恼的灭尽’，我这样说，就是依据这个道理而说的。

五 比丘们！我说：依靠识无边处［而达到烦恼的灭尽。我这样说，是依据什么说的呢？

比丘们！这里有一位比丘，完全超越了空无边处，（心想）‘识是无边的’，成就并安住于识无边处。他观察在那里所包含的受类、想类、行类、识类这些法是无常的、是苦...是无我的。他因此对这些法放下了心...将心导向不死界，（心想：）“这才是寂静，这才是殊妙...涅槃。”他安住于彼处而达到烦恼的灭尽。如果不能达到烦恼的灭尽...（同上成为不还果）...由那个世界得到不还之法。

比丘们！譬如...（同上弓箭手譬喻）...比丘们！像这样，有一位比丘，完全超越了空无边处，（心想）‘识是无边的’，成就并安住于识无边处。他观察在那里的受类、想类、行类、识类这些法是无常的、是苦...是无我的。他因此对这些法放下了心...将心导向不死界，（心想：）“这才是寂静，这才是殊妙...涅槃。”他安住于彼处而达到烦恼的灭尽。如果不能达到烦恼的灭尽...（同上成为不还果）...由那个世界得到不还之法。

比丘们！我说：‘依靠识无边处可以达到烦恼的灭尽’，我这样说，就是依据这个道理而说的］。

比丘们！我说：依靠无所有处而达到烦恼的灭尽。我这样说，是依据什么说的呢？

比丘们！这里有一位比丘，完全超越了识无边处，（心想）‘无所有’，成就并安住于无所有处。他乃观察那里所包含的受类、想类、［行类、识类这些法是无常的、是苦...是无我的。他因此对这些法放下了心...将心导向不死界，（心想：）“这才是寂静，这才是殊妙...涅槃。”他安住于彼处而达到烦恼的灭尽。如果不能达到烦恼的灭尽...（同上成为不还果）...由那个世界得到不还之法。

比丘们！譬如...（同上弓箭手譬喻）...比丘们！像这样，有一位比丘，完全超越了识无边处，（心想）‘无所有’，成就并安住于无所有处。他观察在那里的受类、想类、行类、识类这些法是无常的、是苦...是无我的。他因此对这些法放下了心...将心导向不死界，（心想：）“这才是寂静，这才是殊妙...涅槃。”他安住于彼处而达到烦恼的灭尽。如果不能达到烦恼的灭尽...成为化生者。］在彼处般涅槃，从那个世界得到不还之法。

比丘们！我说：‘依靠无所有处可以达到烦恼的灭尽’。我这样说，就是依据这个道理而说的。

六 比丘们！像这样，有多少种“想等至”（指从初禅到非想非非想处这些包含'想'的禅定），就有多少种（通往）“了知通达”（证果：漏尽或不还果）的可能性。比丘们！然而，对于依靠非想非非想处定和想受灭定这两个（最高的）处所（来灭尽烦恼），我说：比丘们！这需要由善巧于进入等至、善巧于出离等至的禅修比丘，在（熟练地）进入和出离这些等至之后，才能够如实宣说（其导向解脱的微妙）。（意指这两者更为深细，需要高度禅定技巧才能作为解脱的基础并加以说明）。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 9.1-51)/1.4 Mahāvagga 大品 (AN 9.32-41)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.6 Ānandasutta 阿难 (AN 9.37)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Ānandasuttaṃ

37. Ekaṃ samayaṃ āyasmā ānando kosambiyaṃ viharati ghositārāme. Tatra kho āyasmā ānando bhikkhū āmantesi – “āvuso bhikkhave”ti. “Āvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṃ. Āyasmā ānando etadavoca –

“Acchariyaṃ, āvuso, abbhutaṃ, āvuso! Yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sambādhe okāsādhigamo anubuddho sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya. Tadeva nāma cakkhuṃ bhavissati te rūpā tañcāyatanaṃ no paṭisaṃvedissati [paṭisaṃvedayati (ka.)]. Tadeva nāma sotaṃ bhavissati te saddā tañcāyatanaṃ no paṭisaṃvedissati. Tadeva nāma ghānaṃ bhavissati te gandhā tañcāyatanaṃ no paṭisaṃvedissati. Sāva nāma jivhā bhavissati te rasā tañcāyatanaṃ no paṭisaṃvedissati. Sova nāma kāyo bhavissati te phoṭṭhabbā tañcāyatanaṃ no paṭisaṃvedissatī”ti.

Evaṃ vutte āyasmā udāyī āyasmantaṃ ānandaṃ etadavoca – “saññīmeva nu kho, āvuso ānanda, tadāyatanaṃ no paṭisaṃvedeti udāhu asaññī”ti? “Saññīmeva kho, āvuso, tadāyatanaṃ no paṭisaṃvedeti, no asaññī”ti.

“Kiṃsaññī panāvuso, tadāyatanaṃ no paṭisaṃvedetī”ti? “Idhāvuso, bhikkhu, sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Evaṃsaññīpi kho, āvuso, tadāyatanaṃ no paṭisaṃvedeti.

“Puna caparaṃ, āvuso, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati. Evaṃsaññīpi kho, āvuso, tadāyatanaṃ no paṭisaṃvedeti.

“Puna caparaṃ, āvuso, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. Evaṃsaññīpi kho, āvuso, tadāyatanaṃ no paṭisaṃvedetī”ti.

“Ekamidāhaṃ, āvuso, samayaṃ sākete viharāmi añjanavane migadāye. Atha kho, āvuso, jaṭilavāsikā [jaṭilagāhiyā (sī. pī.), jaḍilabhāgikā (syā.)] bhikkhunī yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho, āvuso, jaṭilavāsikā bhikkhunī maṃ etadavoca – ‘yāyaṃ, bhante ānanda, samādhi na cābhinato na cāpanato na ca sasaṅkhāraniggayhavāritagato [sasaṅkhāraniggayhavāritavato (sī. syā. kaṃ. pī.), sasaṅkhāraniggayhavārivāvaṭo (ka.) a. ni. 3.102; 5.27; dī. ni. 3.355], vimuttattā ṭhito, ṭhitattā santusito, santusitattā no paritassati. Ayaṃ, bhante ānanda, samādhi kiṃphalo vutto bhagavatā’”ti?

“Evaṃ vutte, sohaṃ, āvuso, jaṭilavāsikaṃ bhikkhuniṃ etadavocaṃ – ‘yāyaṃ, bhagini, samādhi na cābhinato na cāpanato na ca sasaṅkhāraniggayhavāritagato, vimuttattā ṭhito, ṭhitattā santusito, santusitattā no paritassati. Ayaṃ, bhagini, samādhi aññāphalo vutto bhagavatā’ti. Evaṃsaññīpi kho, āvuso, tadāyatanaṃ no paṭisaṃvedetī”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

三十七 阿难

一 我这样听闻：有一段时间，具寿阿难住在古印度拘睒弥国的瞿师罗园。具寿阿难在此对各位比丘说：

朋友们，各位比丘！

朋友！

那些比丘回答具寿阿难。具寿阿难说：

二 朋友们！真是奇特啊！朋友们！真是未曾有过啊！那世尊、知者、见者、阿罗汉、正等觉者，在（五欲的）障碍中觉悟了获得解脱的机会，是为了众生的清净，为了超越愁悲，为了灭除苦忧，为了证得正理，为了现证涅槃。竟然可以做到：同样的眼睛存在，但对那些色（境）及其处不再感受；同样的耳朵存在，但对那些声（境）及其处不再感受；同样的鼻子存在，但对那些香（境）及其处不再感受；同样的舌头存在，但对那些味（境）及其处不再感受；同样的身体存在，但对那些触（境）及其处不再感受。

三 这样说完后，具寿优陀夷对具寿阿难说：

朋友阿难！是有想（识）而不再感受那处呢？还是无想（识）呢？

朋友！是有想（识）而不再感受那处，不是无想（识）。

朋友！那么，是凭着什么样的想（识）而不再感受那处呢？

四 朋友！此处，有比丘完全超越了色想，灭除了有对想（感官反应的想），不作意种种想，而想着“虚空是无边的”，成就并安住于空无边处定。朋友！凭着这样的想（识）而不再感受那处。

五 朋友！再者，有比丘完全超越了空无边处，而想着“识是无边的”，成就并安住于识无边处定。朋友！凭着这样的想（识）而不再感受那处。

六 朋友！再者，有比丘完全超越了识无边处，而想着“无所有”，成就并安住于无所有处定。朋友！凭着这样的想（识）而不再感受那处。

七 朋友！曾经有一次，我住在娑计城的安禅林鹿野苑。朋友！当时，有一位名叫阇知罗的比丘尼，来到我这里。来了之后，向我行礼，然后站在一边。站在一边的阇知罗比丘尼对我这样说：“尊者阿难！这种定境，既非向前推进，也非向后退缩，也不是通过有为造作的压制所达到的；因为解脱而安住，因为安住而满足，因为满足而不恐惧。尊者阿难！世尊说这种定境有什么果报呢？”朋友们！她这样问后，我对阇知罗比丘尼说：“姐妹！这种定境，既非向前推进，也非向后退缩，也不是通过有为造作的压制所达到的；因为解脱而安住，因为安住而满足，因为满足而不恐惧。姐妹！世尊说这种定境是以最终智（阿罗汉果智）为果报。”

朋友！凭着这样的想（识）而不再感受那处。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 9.1-51)/1.4 Mahāvagga 大品 (AN 9.32-41)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.7 Lokāyatikasutta 顺世婆罗门 (AN 9.38)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Lokāyatikasuttaṃ

38. Atha kho dve lokāyatikā brāhmaṇā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavatā saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te brāhmaṇā bhagavantaṃ etadavocuṃ –

“Pūraṇo, bho gotama, kassapo sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānāti – ‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitan’ti. So evamāha – ‘ahaṃ anantena ñāṇena anantaṃ lokaṃ jānaṃ passaṃ viharāmī’ti. Ayampi [ayampi hi (syā. ka.)], bho gotama, nigaṇṭho nāṭaputto sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānāti – ‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitan’ti. So [sopi (?)] evamāha – ‘ahaṃ anantena ñāṇena anantaṃ lokaṃ jānaṃ passaṃ viharāmī’ti. Imesaṃ, bho gotama, ubhinnaṃ ñāṇavādānaṃ ubhinnaṃ aññamaññaṃ vipaccanīkavādānaṃ ko saccaṃ āha ko musā”ti?

“Alaṃ, brāhmaṇā! Tiṭṭhatetaṃ – ‘imesaṃ ubhinnaṃ ñāṇavādānaṃ ubhinnaṃ aññamaññaṃ vipaccanīkavādānaṃ ko saccaṃ āha ko musā’ti. Dhammaṃ vo, brāhmaṇā, desessāmi, taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ, bho”ti kho te brāhmaṇā bhagavato paccassosuṃ. Bhagavā etadavoca –

“Seyyathāpi, brāhmaṇā, cattāro purisā catuddisā ṭhitā paramena javena ca samannāgatā paramena ca padavītihārena. Te evarūpena javena samannāgatā assu, seyyathāpi nāma daḷhadhammā [daḷhadhammo (sabbattha) a. ni. 4.45; ma. ni. 1.116 ca, taṃsaṃvaṇṇanāṭīkāyo ca moggallānabyākaraṇañca oloketabbā] dhanuggaho sikkhito katahattho katūpāsano lahukena asanena appakasirena tiriyaṃ tālacchāyaṃ [tālacchātiṃ (sī. syā. pī.), tālacchādiṃ (ka.) a. ni. 4.45; ma. ni. 1.161 passitabbaṃ] atipāteyya; evarūpena ca padavītihārena, seyyathāpi nāma puratthimā samuddā pacchimo samuddo atha puratthimāya disāya ṭhito puriso evaṃ vadeyya – ‘ahaṃ gamanena lokassa antaṃ pāpuṇissāmī’ti. So aññatreva asitapītakhāyitasāyitā aññatra uccārapassāvakammā aññatra niddākilamathapaṭivinodanā vassasatāyuko vassasatajīvī vassasataṃ gantvā appatvāva lokassa antaṃ antarā kālaṃ kareyya. Atha pacchimāya disāya…pe… atha uttarāya disāya… atha dakkhiṇāya disāya ṭhito puriso evaṃ vadeyya – ‘ahaṃ gamanena lokassa antaṃ pāpuṇissāmī’ti. So aññatreva asitapītakhāyitasāyitā aññatra uccārapassāvakammā aññatra niddākilamathapaṭivinodanā vassasatāyuko vassasatajīvī vassasataṃ gantvā appatvāva lokassa antaṃ antarā kālaṃ kareyya. Taṃ kissa hetu? Nāhaṃ, brāhmaṇā, evarūpāya sandhāvanikāya lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmi. Na cāhaṃ, brāhmaṇā, appatvāva lokassa antaṃ dukkhassa antakiriyaṃ vadāmi.

“Pañcime, brāhmaṇā, kāmaguṇā ariyassa vinaye lokoti vuccati. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā; sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā; ime kho, brāhmaṇā, pañca kāmaguṇā ariyassa vinaye lokoti vuccati.

“Idha, brāhmaṇā, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, brāhmaṇā, ‘bhikkhu lokassa antamāgamma, lokassa ante viharati’. Tamaññe evamāhaṃsu – ‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’ti. Ahampi hi [ahampi (sī. pī.)], brāhmaṇā, evaṃ vadāmi – ‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’”ti.

“Puna caparaṃ, brāhmaṇā, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, brāhmaṇā, ‘bhikkhu lokassa antamāgamma lokassa ante viharati’. Tamaññe evamāhaṃsu – ‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’ti. Ahampi hi, brāhmaṇā, evaṃ vadāmi – ‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’”ti.

“Puna caparaṃ, brāhmaṇā, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Ayaṃ vuccati, brāhmaṇā, ‘bhikkhu lokassa antamāgamma lokassa ante viharati’. Tamaññe evamāhaṃsu – ‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’ti. Ahampi hi, brāhmaṇā, evaṃ vadāmi – ‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’”ti.

“Puna caparaṃ, brāhmaṇā, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati…pe… sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati…pe… sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Ayaṃ vuccati, brāhmaṇā, ‘bhikkhu lokassa antamāgamma lokassa ante viharati’. Tamaññe evamāhaṃsu – ‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’ti. Ahampi hi, brāhmaṇā, evaṃ vadāmi – ‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’”ti.

“Puna caparaṃ, brāhmaṇā, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati, brāhmaṇā, ‘bhikkhu lokassa antamāgamma lokassa ante viharati tiṇṇo loke visattikan’”ti. Sattamaṃ.

☸---------------------------------------------------------------------

三十八 顺世婆罗门

一 那时，有两位顺世论派的婆罗门，前往世尊所在的地方。到了之后，与世尊互相问候，说了些愉快且值得记忆的话后，坐在一边。坐在一边的那些婆罗门对世尊说：

二 尊者乔达摩！富兰那·迦叶自称是一切知者、一切见者，拥有无余的智见，声称：“我无论行走、站立、睡眠、醒着，知见都恒常持续地现前。”他又说：“我以无边的智慧，了知、看见无边的世间而安住。”尊者乔达摩！还有尼干陀·若提子，也自称是一切知者、一切见者，拥有无余的智见，声称：“我无论行走、站立、睡眠、醒着，知见都恒常持续地现前。”他也说：“我以无边的智慧，了知、看见无边的世间而安住。”尊者乔达摩！这两位智者的论说，彼此互相矛盾，哪一个说的是真实的，哪一个是虚假的呢？”

三 “停！婆罗门！放下‘这两位智者的论说，彼此互相矛盾，哪一个说的是真实的，哪一个是虚假的？’这个问题吧。婆罗门！我将为你们说法，仔细听！好好地放在心上。我将要说了。”

是的，尊者。

那些婆罗门回答世尊。世尊说：

四 婆罗门！譬如有四个人站在四个方向，都具有最快的速度和最强的步力。他们具有如此快的速度，就好像一位强壮的弓箭手，技术娴熟、训练有素、经验丰富，能用轻箭毫不费力地射穿（横过的）棕榈树影。他们又具有如此强的步力，（其距离）譬如从东海到西海那样远。这时，站在东方的人这样说：“我要通过行走到达世间的边际。”他除了吃饭、喝水、咀嚼、品尝，除了大小便，除了消除睡眠和疲劳之外，即使活一百岁，寿命一百年，不停地走上一百年，也无法到达世间的边际，就会在途中死去。这时，站在西方的人……（同样）……这时，站在北方的人……（同样）……这时，站在南方的人这样说：“我要通过行走到达世间的边际。”他除了吃饭、喝水、咀嚼、品尝，除了大小便，除了消除睡眠和疲劳之外，即使活一百岁，寿命一百年，不停地走上一百年，也无法到达世间的边际，就会在途中死去。这是什么原因呢？婆罗门！我说：依靠这样的奔走，世间的边际是不可知、不可见、不可到达的。然而，婆罗门！我并不是说，不走到世间的边际就不能灭尽痛苦。

五 婆罗门！这五种感官欲乐，在圣者的律中被称为世间。是哪五种呢？

六 即眼睛所认识的色（形色），是可喜的、可爱的、可意的、悦意的、与欲相连的、令人染着的；耳朵所认识的声……（同样）……；鼻子所认识的香……（同样）……；舌头所认识的味……（同样）……；身体所认识的触，是可喜的、可爱的、可意的、悦意的、与欲相连的、令人染着的。

婆罗门！这五种感官欲乐，在圣者的律中被称为世间。

七 婆罗门！此处，有比丘远离了种种感官欲乐，远离了种种不善法，有寻有伺，由远离而生喜乐，成就并安住于初禅那。婆罗门！这被称为比丘到达了世间的边际，安住于世间的边际。但也许有人会说：“这个人仍然属于世间，这个人还未脱离世间。”婆罗门！我也这样说：“这个人仍然属于世间，这个人还未脱离世间。”

八 婆罗门！再者，比丘平息了寻和伺，［内心变得宁静，心达到一境性，无寻无伺，由定而生喜乐，］成就并安住于第二禅那。［婆罗门！这被称为比丘到达了世间的边际，安住于世间的边际。但也许有人会说：“这个人仍然属于世间，这个人还未脱离世间。”婆罗门！我也这样说：“这个人仍然属于世间，这个人还未脱离世间。”］

婆罗门！再者，比丘因离喜而安住于舍，具正念、正知，身体感受着乐，正如诸圣者所宣说的‘舍、念、乐住’，］成就并安住于第三禅那。［婆罗门！这被称为比丘到达了世间的边际，安住于世间的边际。但也许有人会说：“这个人仍然属于世间，这个人还未脱离世间。”婆罗门！我也这样说：“这个人仍然属于世间，这个人还未脱离世间。”］

婆罗门！再者，比丘断除了乐和苦，并且先前已经灭除了忧和喜，达到不苦不乐、舍念清净的状态，］成就并安住于第四禅那。婆罗门！这被称为比丘到达了世间的边际，安住于世间的边际。但也许有人会说：“这个人仍然属于世间，这个人还未脱离世间。”婆罗门！我也这样说：“这个人仍然属于世间，这个人还未脱离世间。”

九 婆罗门！再者，比丘完全超越了色想，灭除了有对想，不作意种种想，而想着“虚空是无边的”，成就并安住于空无边处定。婆罗门！这被称为比丘到达了世间的边际，安住于世间的边际。但也许有人会说：“这个人仍然属于世间，这个人还未脱离世间。”婆罗门！我也这样说：“这个人仍然属于世间，这个人还未脱离世间。”

一〇 婆罗门！再者，比丘完全超越了空无边处，而想着“识是无边的”，成就并安住于识无边处定。［婆罗门！这被称为比丘到达了世间的边际，安住于世间的边际。但也许有人会说：“这个人仍然属于世间，这个人还未脱离世间。”婆罗门！我也这样说：“这个人仍然属于世间，这个人还未脱离世间。”］

婆罗门！再者，比丘完全超越了识无边处，而想着“无所有”，成就并安住于无所有处定。［婆罗门！这被称为比丘到达了世间的边际，安住于世间的边际。但也许有人会说：“这个人仍然属于世间，这个人还未脱离世间。”婆罗门！我也这样说：“这个人仍然属于世间，这个人还未脱离世间。”］

婆罗门！再者，比丘完全超越了无所有处，成就并安住于非想非非想处定。婆罗门！这被称为比丘到达了世间的边际，安住于世间的边际。但也许有人会说：“这个人仍然属于世间，这个人还未脱离世间。”婆罗门！我也这样说：“这个人仍然属于世间，这个人还未脱离世间。”

一一 婆罗门！再者，比丘完全超越了非想非非想处，成就并安住于想受灭定，并且以智慧观察之后，他的诸漏都已灭尽。婆罗门！这被称为比丘到达了世间的边际，安住于世间的边际，渡过了世间的缠缚。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 9.1-51)/1.4 Mahāvagga 大品 (AN 9.32-41)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.8 Devāsurasaṅgāmasutta 诸天与阿修罗之战 (AN 9.39)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Devāsurasaṅgāmasuttaṃ

39. “Bhūtapubbaṃ, bhikkhave, devāsurasaṅgāmo samupabyūḷho [samupabbūḷho (sī. pī.)] ahosi. Tasmiṃ kho pana, bhikkhave, saṅgāme asurā jiniṃsu, devā parājayiṃsu [parājiyiṃsu (sī. syā. ka.)]. Parājitā ca, bhikkhave, devā [devā bhītā (pī.)] apayiṃsuyeva [apayaṃsveva (sī.)] uttarenābhimukhā, abhiyiṃsu [abhiyaṃsu (sī.)] asurā. Atha kho, bhikkhave, devānaṃ etadahosi – ‘abhiyanteva kho asurā. Yaṃnūna mayaṃ dutiyampi asurehi saṅgāmeyyāmā’ti. Dutiyampi kho, bhikkhave, devā asurehi saṅgāmesuṃ. Dutiyampi kho, bhikkhave, asurāva jiniṃsu, devā parājayiṃsu. Parājitā ca, bhikkhave, devā apayiṃsuyeva uttarenābhimukhā, abhiyiṃsu asurā”.

Atha kho, bhikkhave, devānaṃ etadahosi – ‘abhiyanteva kho asurā. Yaṃnūna mayaṃ tatiyampi asurehi saṅgāmeyyāmā’ti. Tatiyampi kho, bhikkhave, devā asurehi saṅgāmesuṃ. Tatiyampi kho, bhikkhave, asurāva jiniṃsu, devā parājayiṃsu. Parājitā ca, bhikkhave, devā bhītā devapuraṃyeva pavisiṃsu. Devapuragatānañca pana [puna (ka.)], bhikkhave, devānaṃ etadahosi – ‘bhīruttānagatena kho dāni mayaṃ etarahi attanā viharāma akaraṇīyā asurehī’ti. Asurānampi, bhikkhave, etadahosi – ‘bhīruttānagatena kho dāni devā etarahi attanā viharanti akaraṇīyā amhehī’ti.

“Bhūtapubbaṃ, bhikkhave, devāsurasaṅgāmo samupabyūḷho ahosi. Tasmiṃ kho pana, bhikkhave, saṅgāme devā jiniṃsu, asurā parājayiṃsu. Parājitā ca, bhikkhave, asurā apayiṃsuyeva dakkhiṇenābhimukhā, abhiyiṃsu devā. Atha kho, bhikkhave, asurānaṃ etadahosi – ‘abhiyanteva kho devā. Yaṃnūna mayaṃ dutiyampi devehi saṅgāmeyyāmā’ti. Dutiyampi kho, bhikkhave, asurā devehi saṅgāmesuṃ. Dutiyampi kho, bhikkhave, devā jiniṃsu, asurā parājayiṃsu. Parājitā ca, bhikkhave, asurā apayiṃsuyeva dakkhiṇenābhimukhā, abhiyiṃsu devā”.

Atha kho, bhikkhave, asurānaṃ etadahosi – ‘abhiyanteva kho devā. Yaṃnūna mayaṃ tatiyampi devehi saṅgāmeyyāmā’ti. Tatiyampi kho, bhikkhave, asurā devehi saṅgāmesuṃ. Tatiyampi kho, bhikkhave, devā jiniṃsu, asurā parājayiṃsu. Parājitā ca, bhikkhave, asurā bhītā asurapuraṃyeva pavisiṃsu. Asurapuragatānañca pana, bhikkhave, asurānaṃ etadahosi – ‘bhīruttānagatena kho dāni mayaṃ etarahi attanā viharāma akaraṇīyā devehī’ti. Devānampi, bhikkhave, etadahosi – ‘bhīruttānagatena kho dāni asurā etarahi attanā viharanti akaraṇīyā amhehī’ti.

“Evamevaṃ kho, bhikkhave, yasmiṃ samaye bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, tasmiṃ, bhikkhave, samaye bhikkhussa evaṃ hoti – ‘bhīruttānagatena kho dānāhaṃ etarahi attanā viharāmi akaraṇīyo mārassā’ti. Mārassāpi, bhikkhave, pāpimato evaṃ hoti – ‘bhīruttānagatena kho dāni bhikkhu etarahi attanā viharati akaraṇīyo mayhan’”ti.

“Yasmiṃ, bhikkhave, samaye bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati, tasmiṃ, bhikkhave, samaye bhikkhussa evaṃ hoti – ‘bhīruttānagatena kho dānāhaṃ etarahi attanā viharāmi akaraṇīyo mārassā’ti. Mārassāpi, bhikkhave, pāpimato evaṃ hoti – ‘bhīruttānagatena kho dāni bhikkhu etarahi attanā viharati, akaraṇīyo mayhan’”ti.

“Yasmiṃ, bhikkhave, samaye bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, ‘bhikkhu antamakāsi māraṃ, apadaṃ vadhitvā māracakkhuṃ adassanaṃ gato pāpimato tiṇṇo loke visattikan’”ti.

“Yasmiṃ, bhikkhave, samaye bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati… sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati… sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati… sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati, bhikkhave, ‘bhikkhu antamakāsi māraṃ, apadaṃ vadhitvā māracakkhuṃ adassanaṃ gato pāpimato tiṇṇo loke visattikan’”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

三十九 诸天与阿修罗之战

一 诸比丘！过去，诸天与阿修罗之间发生了一场激烈的战斗。诸比丘！在那场战斗中，阿修罗获胜，诸天战败。诸比丘！诸天战败后便逃跑，阿修罗就朝着北面追击。诸比丘！那时，诸天这样想：“阿修罗正在追击，我们应当第二次与阿修罗作战。”

二 诸比丘！诸天便第二次与阿修罗作战。诸比丘！阿修罗第二次获胜，诸天战败。诸比丘！诸天战败后因恐惧而逃跑，阿修罗就朝着北面追击。诸比丘！那时，诸天这样想：“阿修罗正在追击，我们应当第三次与阿修罗作战。”

三 诸比丘！诸天便第三次与阿修罗作战。诸比丘！阿修罗第三次获胜，诸天战败。诸比丘！诸天战败后因恐惧而逃入了天宫。诸比丘！到达天宫的诸天这样想：“现在我们已经得到了免于恐惧的庇护，可以独自安住，与阿修罗无关了。”诸比丘！阿修罗也这样想：“现在诸天已经得到了免于恐惧的庇护，独自安住，与我们无关了。”

四 诸比丘！过去，诸天与阿修罗之间发生了一场激烈的战斗。诸比丘！在那场战斗中，诸天获胜，阿修罗战败。诸比丘！阿修罗战败后便逃跑，诸天就朝着南面追击。诸比丘！那时，阿修罗这样想：“诸天正在追击，我们应当第二次与诸天作战。”

五 诸比丘！阿修罗便第二次与诸天作战。诸比丘！诸天第二次获胜，阿修罗战败。诸比丘！阿修罗战败后因恐惧而逃跑，诸天就朝着南面追击。诸比丘！那时，阿修罗这样想：“诸天正在追击，我们应当第三次与诸天作战。”

六 诸比丘！阿修罗便第三次与诸天作战。诸比丘！诸天第三次获胜，阿修罗战败。诸比丘！阿修罗战败后因恐惧而逃入了阿修罗宫。诸比丘！到达阿修罗宫的阿修罗这样想：“现在我们已经得到了免于恐惧的庇护，可以独自安住，与诸天无关了。”诸比丘！诸天也这样想：“现在阿修罗已经得到了免于恐惧的庇护，独自安住，与我们无关了。”

七 诸比丘！同样地，当比丘远离了种种感官欲乐，［远离了种种不善法，有寻有伺，由远离而生喜乐，］成就并安住于初禅那时。诸比丘！这位比丘会这样想：“现在我已经得到了免于恐惧的庇护，可以独自安住，与魔罗无关了。”诸比丘！魔罗波旬也会这样想：“现在这位比丘已经得到了免于恐惧的庇护，独自安住，与我无关了。”

八 诸比丘！当比丘平息了寻和伺［，内心变得宁静，心达到一境性，无寻无伺，由定而生喜乐，］成就并安住于第二禅那时。［诸比丘！这位比丘会这样想：“现在我已经得到了免于恐惧的庇护，可以独自安住，与魔罗无关了。”诸比丘！魔罗波旬也会这样想：“现在这位比丘已经得到了免于恐惧的庇护，独自安住，与我无关了。”］

诸比丘！当比丘因离喜而安住于舍，具正念、正知，身体感受着乐，正如诸圣者所宣说的‘舍、念、乐住’，］成就并安住于第三禅那时。［诸比丘！这位比丘会这样想：“现在我已经得到了免于恐惧的庇护，可以独自安住，与魔罗无关了。”诸比丘！魔罗波旬也会这样想：“现在这位比丘已经得到了免于恐惧的庇护，独自安住，与我无关了。”］

诸比丘！当比丘断除了乐和苦，并且先前已经灭除了忧和喜，达到不苦不乐、舍念清净的状态，］成就并安住于第四禅那时。诸比丘！这位比丘会这样想：“现在我已经得到了免于恐惧的庇护，可以独自安住，与魔罗无关了。”诸比丘！魔罗波旬也会这样想：“现在这位比丘已经得到了免于恐惧的庇护，独自安住，与我无关了。”

九 诸比丘！当比丘完全超越了色想，灭除了有对想，不作意种种想，而想着“虚空是无边的”，成就并安住于空无边处定之时。诸比丘！这被称为比丘让魔罗无计可施，遮蔽了魔罗的视线，不被波旬所见。

一〇 诸比丘！当比丘完全超越了空无边处，而想着“识是无边的”，成就并安住于识无边处定之时。［诸比丘！这被称为比丘让魔罗无计可施，遮蔽了魔罗的视线，不被波旬所见。］

诸比丘！当比丘完全超越了识无边处，而想着“无所有”，成就并安住于无所有处定之时。［诸比丘！这被称为比丘让魔罗无计可施，遮蔽了魔罗的视线，不被波旬所见。］

诸比丘！当比丘完全超越了无所有处，成就并安住于非想非非想处定之时。［诸比丘！这被称为比丘让魔罗无计可施，遮蔽了魔罗的视线，不被波旬所见。］

诸比丘！当比丘完全超越了非想非非想处，成就并安住于想受灭定，并且以智慧观察之后，他的诸漏都已灭尽。诸比丘！这被称为比丘让魔罗无计可施，（断除了魔罗的踪迹），遮蔽了魔罗的视线，不被波旬所见，渡过了世间的缠缚。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 9.1-51)/1.4 Mahāvagga 大品 (AN 9.32-41)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.9 Nāgasutta 林中大象 (AN 9.40)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Nāgasuttaṃ

40. “Yasmiṃ, bhikkhave, samaye āraññikassa nāgassa gocarapasutassa hatthīpi hatthiniyopi hatthikalabhāpi hatthicchāpāpi purato purato gantvā tiṇaggāni chindanti, tena, bhikkhave, āraññiko nāgo aṭṭīyati harāyati jigucchati. Yasmiṃ, bhikkhave, samaye āraññikassa nāgassa gocarapasutassa hatthīpi hatthiniyopi hatthikalabhāpi hatthicchāpāpi obhaggobhaggaṃ sākhābhaṅgaṃ khādanti, tena, bhikkhave, āraññiko nāgo aṭṭīyati harāyati jigucchati. Yasmiṃ, bhikkhave, samaye āraññikassa nāgassa ogāhaṃ otiṇṇassa hatthīpi hatthiniyopi hatthikalabhāpi hatthicchāpāpi purato purato gantvā soṇḍāya udakaṃ āloḷenti, tena, bhikkhave, āraññiko nāgo aṭṭīyati harāyati jigucchati. Yasmiṃ, bhikkhave, samaye āraññikassa nāgassa ogāhā uttiṇṇassa hatthiniyo kāyaṃ upanighaṃsantiyo gacchanti, tena, bhikkhave, āraññiko nāgo aṭṭīyati harāyati jigucchati.

“Tasmiṃ, bhikkhave, samaye āraññikassa nāgassa evaṃ hoti – ‘ahaṃ kho etarahi ākiṇṇo viharāmi hatthīhi hatthinīhi hatthikalabhehi hatthicchāpehi. Chinnaggāni ceva tiṇāni khādāmi, obhaggobhaggañca me sākhābhaṅgaṃ khādanti [khāditaṃ (syā. ka.) mahāva. 467 passitabbaṃ], āvilāni ca pānīyāni pivāmi, ogāhā ca [ogāhāpi ca (syā. ka.) mahāva. 467 passitabbaṃ] me uttiṇṇassa hatthiniyo kāyaṃ upanighaṃsantiyo gacchanti. Yaṃnūnāhaṃ eko gaṇasmā vūpakaṭṭho vihareyyan’ti. So aparena samayena eko gaṇasmā vūpakaṭṭho viharati, acchinnaggāni ceva tiṇāni khādati, obhaggobhaggañcassa sākhābhaṅgaṃ na khādanti [na obhaggobhaggañca sākhābhaṅga khādati (syā. ka.)], anāvilāni ca pānīyāni pivati, ogāhā cassa uttiṇṇassa na hatthiniyo kāyaṃ upanighaṃsantiyo gacchanti.

“Tasmiṃ, bhikkhave, samaye āraññikassa nāgassa evaṃ hoti – ‘ahaṃ kho pubbe ākiṇṇo vihāsiṃ hatthīhi hatthinīhi hatthikalabhehi hatthicchāpehi, chinnaggāni ceva tiṇāni khādiṃ, obhaggobhaggañca me sākhābhaṅgaṃ khādiṃsu, āvilāni ca pānīyāni apāyiṃ, ogāhā [ettha pisaddo sabbatthapi natthi] ca me uttiṇṇassa hatthiniyo kāyaṃ upanighaṃsantiyo agamaṃsu. Sohaṃ etarahi eko gaṇasmā vūpakaṭṭho viharāmi, acchinnaggāni ceva tiṇāni khādāmi, obhaggobhaggañca me sākhābhaṅgaṃ na khādanti, anāvilāni ca pānīyāni pivāmi, ogāhā ca me uttiṇṇassa na hatthiniyo kāyaṃ upanighaṃsantiyo gacchantī’ti. So soṇḍāya sākhābhaṅgaṃ bhañjitvā sākhābhaṅgena kāyaṃ parimajjitvā attamano soṇḍaṃ saṃharati [kaṇḍuṃ saṃhanti (sī. pī.) kaṇḍuṃ saṃhanati (syā.), ettha kaṇḍuvanadukkhaṃ vinetīti attho],.

“Evamevaṃ kho, bhikkhave, yasmiṃ samaye bhikkhu ākiṇṇo viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi, tasmiṃ, bhikkhave, samaye bhikkhussa evaṃ hoti – ‘ahaṃ kho etarahi ākiṇṇo viharāmi bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi. Yaṃnūnāhaṃ eko gaṇasmā vūpakaṭṭho vihareyyan’ti. So vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.

“So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti; byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti; thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti; uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti; vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti. So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So attamano soṇḍaṃ saṃharati [kaṇḍuṃ saṃhanti (sī. pī.), kaṇḍuṃ saṃhanati (syā.), ettha kaṇḍuvanasadisaṃ jhānapaṭipakkhaṃ kilesadukkhaṃ vinetīti attho]. Vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. So attamano soṇḍaṃ saṃharati.

“Sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. So attamano soṇḍaṃ saṃharati. Sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati… sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati… sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati… sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti. So attamano soṇḍaṃ saṃharatī”ti. Navamaṃ.

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四十 林中大象

一 诸比丘！当林中的大象觅食时，公象、母象、小象、幼象抢在前面吃掉草的顶尖部分。诸比丘！因此，林中的大象感到烦恼、困扰、厌恶。诸比丘！当林中的大象觅食时，公象、母象、小象、幼象吃掉它折断的树枝。诸比丘！因此，林中的大象感到烦恼、困扰、厌恶。诸比丘！当林中的大象下到水边时，公象、母象、小象、幼象抢在前面用长鼻子搅浑了水。诸比丘！因此，林中的大象感到烦恼、困扰、厌恶。诸比丘！当林中的大象从水边上来时，母象们蹭着它的身体走过。诸比丘！因此，林中的大象感到烦恼、困扰、厌恶。

二 诸比丘！那时，林中的大象这样想：“我现在与公象、母象、小象、幼象混杂居住，我只能吃到被吃掉顶尖的草，它们吃我折断的树枝，我喝浑浊的水，我从水边上来时，母象们蹭着我的身体走过。我应当远离象群，独自居住。”它后来就远离象群，独自居住，吃顶尖完整的草，没有别的象吃它折断的树枝，喝清澈的水，从水边上来时，没有母象蹭着它的身体走过。诸比丘！那时，林中的大象这样想：“我以前与公象、母象、小象、幼象混杂居住，我只能吃到被吃掉顶尖的草，它们吃我折断的树枝，我喝浑浊的水，我从水边上来时，母象们蹭着我的身体走过。现在我远离象群独自居住，吃顶尖完整的草，没有别的象吃我折断的树枝，喝清澈的水，从水边上来时，没有母象蹭着我的身体走过。”它用长鼻子折断树枝，用树枝摩擦身体，满足自在地解除痒处。

三 诸比丘！同样地，当比丘与比丘、比丘尼、男居士、女居士、国王、大臣、外道、外道弟子混杂居住时。诸比丘！这位比丘会这样想：“我现在与比丘、比丘尼、男居士、女居士、国王、大臣、外道、外道弟子混杂居住，我应当远离大众，独自居住。”他于是寻找僻静的住处，[比如]森林、树下、山中、洞穴、山洞、墓地、丛林深处、露天之地、草堆。他前往森林，前往树下，或前往空闲之处，结跏趺坐，身体挺直，将念安住于面前。他断除了世间的贪欲，以离贪之心安住，从贪欲中清净自心；断除了瞋恚与恶意，以无瞋之心安住，利益、慈悯一切有情众生，从瞋恚与恶意中清净自心；断除了昏沉与睡眠，远离昏沉与睡眠而安住，保持光明想，具足正念、正知，从昏沉与睡眠中清净自心；断除了掉举与后悔，不掉举而安住，内心寂静，从掉举与后悔中清净自心；断除了疑惑，渡过疑惑而安住，对于善法不再犹豫，从疑惑中清净自心。

他断除了这五种覆盖（五盖）——这些心的染污、令智慧衰弱的因素，远离了种种感官欲乐，［远离了种种不善法，有寻有伺，由远离而生喜乐，］成就并安住于初禅那，满足自在地安住（如同大象解除痒处般解除烦恼）。

［平息了寻和伺，内心变得宁静，心达到一境性，无寻无伺，由定而生喜乐，］成就并安住于第二禅那，［满足自在地安住］。

［因离喜而安住于舍，具正念、正知，身体感受着乐，正如诸圣者所宣说的‘舍、念、乐住’，］成就并安住于第三禅那，［满足自在地安住］。

［断除了乐和苦，并且先前已经灭除了忧和喜，达到不苦不乐、舍念清净的状态，］成就并安住于第四禅那，满足自在地安住。

完全超越了色想，灭除了有对想，不作意种种想，而想着“虚空是无边的”，成就并安住于空无边处定，满足自在地安住。

完全超越了空无边处，而想着“识是无边的”，成就并安住于识无边处定，［满足自在地安住］。

完全超越了识无边处，而想着“无所有”，成就并安住于无所有处定，［满足自在地安住］。

完全超越了无所有处，成就并安住于非想非非想处定，［满足自在地安住］。

完全超越了非想非非想处，成就并安住于想受灭定，并且以智慧观察之后，他的诸漏都已灭尽，满足自在地安住。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 9.1-51)/1.4 Mahāvagga 大品 (AN 9.32-41)”

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【经名】 1.4.10 Tapussasutta 多梨富沙居士 (AN 9.41)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Tapussasuttaṃ

41. Ekaṃ samayaṃ bhagavā mallesu viharati uruvelakappaṃ nāma mallānaṃ nigamo. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya uruvelakappaṃ piṇḍāya pāvisi. Uruvelakappe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto āyasmantaṃ ānandaṃ āmantesi – “idheva tāva tvaṃ, ānanda, hohi, yāvāhaṃ mahāvanaṃ ajjhogāhāmi divāvihārāyā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahāvanaṃ ajjhogāhetvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi.

Atha kho tapusso gahapati yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho tapusso gahapati āyasmantaṃ ānandaṃ etadavoca –

“Mayaṃ, bhante ānanda, gihī kāmabhogino kāmārāmā kāmaratā kāmasammuditā. Tesaṃ no, bhante, amhākaṃ gihīnaṃ kāmabhogīnaṃ kāmārāmānaṃ kāmaratānaṃ kāmasammuditānaṃ papāto viya khāyati, yadidaṃ nekkhammaṃ. Sutaṃ metaṃ, bhante, ‘imasmiṃ dhammavinaye daharānaṃ daharānaṃ bhikkhūnaṃ nekkhamme cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato’ [passataṃ (?)]. Tayidaṃ, bhante, imasmiṃ dhammavinaye bhikkhūnaṃ bahunā janena visabhāgo, yadidaṃ nekkhammaṃ”ti.

“Atthi kho etaṃ, gahapati, kathāpābhataṃ bhagavantaṃ dassanāya. Āyāma, gahapati, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā bhagavato etamatthaṃ ārocessāma. Yathā no bhagavā byākarissati tathā naṃ dhāressāmā”ti.

“Evaṃ, bhante”ti kho tapusso gahapati āyasmato ānandassa paccassosi. Atha kho āyasmā ānando tapussena gahapatinā saddhiṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

“Ayaṃ, bhante, tapusso gahapati evamāha – ‘mayaṃ, bhante ānanda, gihī kāmabhogino kāmārāmā kāmaratā kāmasammuditā, tesaṃ no bhante, amhākaṃ gihīnaṃ kāmabhogīnaṃ kāmārāmānaṃ kāmaratānaṃ kāmasammuditānaṃ papāto viya khāyati, yadidaṃ nekkhammaṃ’. Sutaṃ metaṃ, bhante, ‘imasmiṃ dhammavinaye daharānaṃ daharānaṃ bhikkhūnaṃ nekkhamme cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato. Tayidaṃ, bhante, imasmiṃ dhammavinaye bhikkhūnaṃ bahunā janena visabhāgo yadidaṃ nekkhammaṃ’”ti.

“Evametaṃ, ānanda, evametaṃ, ānanda! Mayhampi kho, ānanda, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – ‘sādhu nekkhammaṃ, sādhu paviveko’ti. Tassa mayhaṃ, ānanda, nekkhamme cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato. Tassa mayhaṃ, ānanda, etadahosi – ‘ko nu kho hetu ko paccayo, yena me nekkhamme cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’? Tassa mayhaṃ, ānanda, etadahosi – ‘kāmesu kho me ādīnavo adiṭṭho, so ca me abahulīkato, nekkhamme ca ānisaṃso anadhigato, so ca me anāsevito. Tasmā me nekkhamme cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’. Tassa mayhaṃ, ānanda, etadahosi – ‘sace kho ahaṃ kāmesu ādīnavaṃ disvā taṃ bahulaṃ kareyyaṃ [bahulīkareyyaṃ (sī. syā. pī.)], nekkhamme ānisaṃsaṃ adhigamma tamāseveyyaṃ, ṭhānaṃ kho panetaṃ vijjati yaṃ me nekkhamme cittaṃ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṃ santanti passato’. So kho ahaṃ, ānanda, aparena samayena kāmesu ādīnavaṃ disvā taṃ bahulamakāsiṃ, nekkhamme ānisaṃsaṃ adhigamma tamāseviṃ. Tassa mayhaṃ, ānanda, nekkhamme cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato. So kho ahaṃ, ānanda, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi. Tassa mayhaṃ, ānanda, iminā vihārena viharato kāmasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. Seyyathāpi, ānanda, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; evamevassa me kāmasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.

“Tassa mayhaṃ, ānanda, etadahosi – ‘yaṃnūnāhaṃ vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja vihareyyan’ti. Tassa mayhaṃ, ānanda, avitakke cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato. Tassa mayhaṃ, ānanda, etadahosi – ‘ko nu kho hetu ko paccayo, yena me avitakke cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’? Tassa mayhaṃ, ānanda, etadahosi – ‘vitakkesu kho me ādīnavo adiṭṭho, so ca me abahulīkato, avitakke ca ānisaṃso anadhigato, so ca me anāsevito. Tasmā me avitakke cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’. Tassa mayhaṃ, ānanda, etadahosi – ‘sace kho ahaṃ vitakkesu ādīnavaṃ disvā taṃ bahulaṃ kareyyaṃ, avitakke ānisaṃsaṃ adhigamma tamāseveyyaṃ, ṭhānaṃ kho panetaṃ vijjati yaṃ me avitakke cittaṃ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṃ santanti passato’. So kho ahaṃ, ānanda, aparena samayena vitakkesu ādīnavaṃ disvā taṃ bahulamakāsiṃ, avitakke ānisaṃsaṃ adhigamma tamāseviṃ. Tassa mayhaṃ, ānanda, avitakke cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato. So kho ahaṃ, ānanda, vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharāmi. Tassa mayhaṃ, ānanda, iminā vihārena viharato vitakkasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. Seyyathāpi, ānanda, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; evamevassa me vitakkasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.

“Tassa mayhaṃ, ānanda, etadahosi – ‘yaṃnūnāhaṃ pītiyā ca virāgā upekkhako ca vihareyyaṃ sato ca sampajāno sukhañca kāyena paṭisaṃvedeyyaṃ yaṃ taṃ ariyā ācikkhanti – upekkhako satimā sukhavihārīti tatiyaṃ jhānaṃ upasampajja vihareyyan’ti. Tassa mayhaṃ, ānanda, nippītike cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato. Tassa mayhaṃ, ānanda, etadahosi – ‘ko nu kho hetu ko paccayo, yena me nippītike cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’? Tassa mayhaṃ, ānanda, etadahosi – ‘pītiyā kho me ādīnavo adiṭṭho, so ca me abahulīkato, nippītike ca ānisaṃso anadhigato, so ca me anāsevito. Tasmā me nippītike cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’. Tassa mayhaṃ, ānanda, etadahosi – ‘sace kho ahaṃ pītiyā ādīnavaṃ disvā taṃ bahulaṃ kareyyaṃ, nippītike ānisaṃsaṃ adhigamma tamāseveyyaṃ, ṭhānaṃ kho panetaṃ vijjati yaṃ me nippītike cittaṃ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṃ santanti passato’. So kho ahaṃ, ānanda, aparena samayena pītiyā ādīnavaṃ disvā taṃ bahulamakāsiṃ, nippītike ānisaṃsaṃ adhigamma tamāseviṃ. Tassa mayhaṃ, ānanda, nippītike cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato. So kho ahaṃ, ānanda, pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharāmi. Tassa mayhaṃ, ānanda, iminā vihārena viharato pītisahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. Seyyathāpi, ānanda, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; evamevassa me pītisahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.

“Tassa mayhaṃ, ānanda, etadahosi – ‘yaṃnūnāhaṃ sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja vihareyyan’ti. Tassa mayhaṃ, ānanda, adukkhamasukhe cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato. Tassa mayhaṃ, ānanda, etadahosi – ‘ko nu kho hetu ko paccayo, yena me adukkhamasukhe cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’? Tassa mayhaṃ, ānanda, etadahosi – ‘upekkhāsukhe kho me ādīnavo adiṭṭho, so ca me abahulīkato, adukkhamasukhe ca ānisaṃso anadhigato, so ca me anāsevito. Tasmā me adukkhamasukhe cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’. Tassa mayhaṃ, ānanda, etadahosi – ‘sace kho ahaṃ upekkhāsukhe ādīnavaṃ disvā taṃ bahulaṃ kareyyaṃ, adukkhamasukhe ānisaṃsaṃ adhigamma tamāseveyyaṃ, ṭhānaṃ kho panetaṃ vijjati yaṃ me adukkhamasukhe cittaṃ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṃ santanti passato’. So kho ahaṃ, ānanda, aparena samayena upekkhāsukhe ādīnavaṃ disvā taṃ bahulamakāsiṃ adukkhamasukhe ānisaṃsaṃ adhigamma tamāseviṃ. Tassa mayhaṃ, ānanda, adukkhamasukhe cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato. So kho ahaṃ, ānanda, sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharāmi. Tassa mayhaṃ, ānanda, iminā vihārena viharato upekkhāsahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. Seyyathāpi, ānanda, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; evamevassa me upekkhāsahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.

“Tassa mayhaṃ, ānanda, etadahosi – ‘yaṃnūnāhaṃ sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā “ananto ākāso”ti ākāsānañcāyatanaṃ upasampajja vihareyyan’ti. Tassa mayhaṃ, ānanda, ākāsānañcāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato. Tassa mayhaṃ, ānanda, etadahosi – ‘ko nu kho hetu ko paccayo, yena me ākāsānañcāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’? Tassa mayhaṃ, ānanda, etadahosi – ‘rūpesu kho me ādīnavo adiṭṭho, so ca abahulīkato, ākāsānañcāyatane ca ānisaṃso anadhigato, so ca me anāsevito. Tasmā me ākāsānañcāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’. Tassa mayhaṃ, ānanda, etadahosi – ‘sace kho ahaṃ rūpesu ādīnavaṃ disvā taṃ bahulaṃ kareyyaṃ, ākāsānañcāyatane ānisaṃsaṃ adhigamma tamāseveyyaṃ, ṭhānaṃ kho panetaṃ vijjati yaṃ me ākāsānañcāyatane cittaṃ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṃ santanti passato’. So kho ahaṃ, ānanda, aparena samayena rūpesu ādīnavaṃ disvā taṃ bahulamakāsiṃ, ākāsānañcāyatane ānisaṃsaṃ adhigamma tamāseviṃ. Tassa mayhaṃ, ānanda, ākāsānañcāyatane cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato. So kho ahaṃ, ānanda, sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharāmi. Tassa mayhaṃ, ānanda, iminā vihārena viharato rūpasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. Seyyathāpi, ānanda, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; evamevassa me rūpasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.

“Tassa mayhaṃ, ānanda, etadahosi – ‘yaṃnūnāhaṃ sabbaso ākāsānañcāyatanaṃ samatikkamma “anantaṃ viññāṇan”ti viññāṇañcāyatanaṃ upasampajja vihareyyan’ti. Tassa mayhaṃ, ānanda, viññāṇañcāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato. Tassa mayhaṃ, ānanda, etadahosi – ‘ko nu kho hetu ko paccayo, yena me viññāṇañcāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’? Tassa mayhaṃ, ānanda, etadahosi – ‘ākāsānañcāyatane kho me ādīnavo adiṭṭho, so ca abahulīkato, viññāṇañcāyatane ca ānisaṃso anadhigato, so ca me anāsevito. Tasmā me viññāṇañcāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’. Tassa mayhaṃ, ānanda, etadahosi – ‘sace kho ahaṃ ākāsānañcāyatane ādīnavaṃ disvā taṃ bahulaṃ kareyyaṃ, viññāṇañcāyatane ānisaṃsaṃ adhigamma tamāseveyyaṃ, ṭhānaṃ kho panetaṃ vijjati yaṃ me viññāṇañcāyatane cittaṃ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṃ santanti passato’. So kho ahaṃ, ānanda, aparena samayena ākāsānañcāyatane ādīnavaṃ disvā taṃ bahulamakāsiṃ, viññāṇañcāyatane ānisaṃsaṃ adhigamma tamāseviṃ. Tassa mayhaṃ, ānanda, viññāṇañcāyatane cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato. So kho ahaṃ, ānanda, sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharāmi. Tassa mayhaṃ, ānanda, iminā vihārena viharato ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. Seyyathāpi, ānanda, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; evamevassa me ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.

“Tassa mayhaṃ, ānanda, etadahosi – ‘yaṃnūnāhaṃ sabbaso viññāṇañcāyatanaṃ samatikkamma natthi kiñcīti ākiñcaññāyatanaṃ upasampajja vihareyyan’ti. Tassa mayhaṃ, ānanda, ākiñcaññāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato. Tassa mayhaṃ, ānanda, etadahosi – ‘ko nu kho hetu ko paccayo, yena me ākiñcaññāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’? Tassa mayhaṃ, ānanda, etadahosi – ‘viññāṇañcāyatane kho me ādīnavo adiṭṭho, so ca me abahulīkato, ākiñcaññāyatane ca ānisaṃso anadhigato, so ca me anāsevito. Tasmā me ākiñcaññāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’. Tassa mayhaṃ, ānanda, etadahosi – ‘sace kho ahaṃ viññāṇañcāyatane ādīnavaṃ disvā taṃ bahulaṃ kareyyaṃ, ākiñcaññāyatane ānisaṃsaṃ adhigamma tamāseveyyaṃ, ṭhānaṃ kho panetaṃ vijjati yaṃ me ākiñcaññāyatane cittaṃ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṃ santanti passato’. So kho ahaṃ, ānanda, aparena samayena viññāṇañcāyatane ādīnavaṃ disvā taṃ bahulamakāsiṃ, ākiñcaññāyatane ānisaṃsaṃ adhigamma tamāseviṃ. Tassa mayhaṃ, ānanda, ākiñcaññāyatane cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato. So kho ahaṃ, ānanda, sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharāmi. Tassa mayhaṃ, ānanda, iminā vihārena viharato viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. Seyyathāpi, ānanda, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; evamevassa me viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.

“Tassa mayhaṃ, ānanda, etadahosi – ‘yaṃnūnāhaṃ sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja vihareyyan’ti. Tassa mayhaṃ, ānanda, nevasaññānāsaññāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato. Tassa mayhaṃ, ānanda, etadahosi – ‘ko nu kho hetu ko paccayo, yena me nevasaññānāsaññāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’? Tassa mayhaṃ, ānanda, etadahosi – ‘ākiñcaññāyatane kho me ādīnavo adiṭṭho, so ca me abahulīkato, nevasaññānāsaññāyatane ca ānisaṃso anadhigato, so ca me anāsevito. Tasmā me nevasaññānāsaññāyatane cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’. Tassa mayhaṃ, ānanda, etadahosi – ‘sace kho ahaṃ ākiñcaññāyatane ādīnavaṃ disvā taṃ bahulaṃ kareyyaṃ, nevasaññānāsaññāyatane ānisaṃsaṃ adhigamma tamāseveyyaṃ, ṭhānaṃ kho panetaṃ vijjati yaṃ me nevasaññānāsaññāyatane cittaṃ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṃ santanti passato’. So kho ahaṃ, ānanda, aparena samayena ākiñcaññāyatane ādīnavaṃ disvā taṃ bahulamakāsiṃ, nevasaññānāsaññāyatane ānisaṃsaṃ adhigamma tamāseviṃ. Tassa mayhaṃ, ānanda, nevasaññānāsaññāyatane cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato. So kho ahaṃ, ānanda, sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharāmi. Tassa mayhaṃ, ānanda, iminā vihārena viharato ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. Seyyathāpi, ānanda, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; evamevassa me ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho.

“Tassa mayhaṃ, ānanda, etadahosi – ‘yaṃnūnāhaṃ nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja vihareyyan’ti. Tassa mayhaṃ, ānanda, saññāvedayitanirodhe cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato. Tassa mayhaṃ, ānanda, etadahosi – ‘ko nu kho hetu, ko paccayo, yena me saññāvedayitanirodhe cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’? Tassa mayhaṃ, ānanda, etadahosi – ‘nevasaññānāsaññāyatane kho me ādīnavo adiṭṭho, so ca me abahulīkato, saññāvedayitanirodhe ca ānisaṃso anadhigato, so ca me anāsevito. Tasmā me saññāvedayitanirodhe cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato’. Tassa mayhaṃ, ānanda, etadahosi – ‘sace kho ahaṃ nevasaññānāsaññāyatane ādīnavaṃ disvā taṃ bahulaṃ kareyyaṃ, saññāvedayitanirodhe ānisaṃsaṃ adhigamma tamāseveyyaṃ, ṭhānaṃ kho panetaṃ vijjati yaṃ me saññāvedayitanirodhe cittaṃ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṃ santanti passato’. So kho ahaṃ, ānanda, aparena samayena nevasaññānāsaññāyatane ādīnavaṃ disvā taṃ bahulamakāsiṃ, saññāvedayitanirodhe ānisaṃsaṃ adhigamma tamāseviṃ. Tassa mayhaṃ, ānanda, saññāvedayitanirodhe cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato. So kho ahaṃ, ānanda, sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharāmi, paññāya ca me disvā āsavā parikkhayaṃ agamaṃsu.

“Yāvakīvañcāhaṃ, ānanda, imā nava anupubbavihārasamāpattiyo na evaṃ anulomapaṭilomaṃ samāpajjimpi vuṭṭhahimpi, neva tāvāhaṃ, ānanda, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. Yato ca kho ahaṃ, ānanda, imā nava anupubbavihārasamāpattiyo evaṃ anulomapaṭilomaṃ samāpajjimpi vuṭṭhahimpi, athāhaṃ, ānanda, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṃ sammāsambodhiṃ abhisambuddho’ti paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi – ‘akuppā me cetovimutti [vimutti (ka. sī. ka.)], ayamantimā jāti, natthi dāni punabbhavo’”ti. Dasamaṃ.

Mahāvaggo catuttho.

Tassuddānaṃ –

Dve vihārā ca nibbānaṃ, gāvī jhānena pañcamaṃ;

Ānando brāhmaṇā devo, nāgena tapussena cāti.

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四十一 多梨富沙居士

一 我是这样听说的。那时，世尊住在末罗国一个叫做郁鞞罗劫波的末罗族人市镇里。那时，世尊在清晨时分，穿好下衣，拿着钵和僧衣，进入郁鞞罗劫波镇乞食。在郁鞞罗劫波镇乞食完，用餐后从乞食处回来，告诉具寿阿难说：

阿难！你暂且留在这里，我要进入大林中白天静坐休息。

是的，大德！

具寿阿难回答了世尊。那时，世尊就进入大林，在一棵树下，坐着进行白天的静坐休息。

二 那时，有一位名叫多梨富沙的居士，来到具寿阿难所在的地方。到了之后，礼敬具寿阿难，然后坐在一旁。坐在一旁的多梨富沙居士对具寿阿难说：

大德阿难！我们这些在家人享受各种欲望，喜欢欲望，喜爱欲望，以欲望为乐。大德！对于我们这些享受、喜欢、喜爱、以欲望为乐的在家人来说，那所谓的出离，就像是悬崖峭壁一样难以企及。大德！我听说：在这个佛法与戒律中，许多年轻的比丘，对于出离，他们的心能够趋向、变得清净、安稳地确立，认识到‘这是寂静’而获得解脱。大德！在这个佛法与戒律中，比丘们的出离，跟我们大多数人相比，真是大不相同啊。

居士！这确实是个值得去请教世尊的问题。居士！我们一起去见世尊吧，去到世尊所在的地方。到了之后，把这个情况禀告给世尊，我们应当按照世尊的开示来理解和受持。

是的，大德！

多梨富沙居士回答了具寿阿难。

三 那时，具寿阿难就和多梨富沙居士一起去到世尊所在的地方。到了之后，[礼敬]世尊[并坐在一旁。坐在一旁的具寿阿难]对世尊说：

大德！这位多梨富沙居士这样说：“大德阿难！我们这些在家人享受各种欲望，喜欢欲望，喜爱欲望，以欲望为乐。大德！对于我们这些享受、喜欢、喜爱、以欲望为乐的在家人来说，那所谓的出离，就像是悬崖峭壁一样难以企及。大德！我听说：在这个佛法与戒律中，许多年轻的比丘，对于出离，他们的心能够趋向、变得清净、安稳地确立，认识到‘这是寂静’而获得解脱。大德！在这个佛法与戒律中，比丘们的出离，跟我们大多数人相比，真是大不相同啊。”

四 阿难！是这样的。阿难！是这样的。阿难！我以前尚未证得正等正觉，还是菩萨的时候，也曾这样想：‘出离真好啊！远离真好啊！’

阿难！但那时，我的心对于出离却不趋向、不清净、不安定下来，即使认识到‘这是寂静’，也不能解脱。阿难！那时，我就这样想：‘是什么原因，是什么条件，使得我的心对于出离不趋向、不清净、不安定下来，即使认识到‘这是寂静’，也不能解脱呢？’

阿难！那时，我就这样想：“（原因在于）我对各种欲望的过患（危险、坏处）没有看清楚，没有反复去实践观察它；对于出离的功德（利益、好处）没有证得，没有去修习它。因此，我的心对于出离才不趋向、不清净、不安定下来，即使认识到‘这是寂静’也不能解脱。”阿难！那时，我又想：“如果我能看到欲望的过患并对此多多实践（反复思惟观察），证得出离的功德并去修习它，那么，我的心就有可能趋向、清净、安住于出离，认识到‘这是寂静’而获得解脱。”

阿难！后来，我看到了欲望的过患并对此多多实践，证得了出离的功德并修习它。阿难！那时，我的心就能趋向、清净、安住于出离，认识到‘这是寂静’而获得解脱。

阿难！后来，我远离了各种欲望，[远离了各种不善法，进入并安住于有寻、有伺，由远离而生喜和乐的]初禅。阿难！当我安住在这个境界（初禅）时，与欲望相关的想法和作意还会生起，这对我来说就像一种病。阿难！就好比一个安乐的人，突然生起了苦恼，这就是一种病；同样地，对我来说，与欲望相关的想法和作意的生起，就是一种病。

五 阿难！那时，我就想：‘我应当止息寻和伺，[内心达到宁静，心趋于一境，进入并安住于无寻、无伺，由定而生喜和乐的]第二禅。’

阿难！但那时，我的心对于无寻（第二禅）却不趋向、不清净、不安定下来，即使认识到‘这是寂静’，也不能解脱。阿难！那时，我就这样想：‘是什么原因，是什么条件，使得我的心对于无寻不趋向、不清净、不安定下来，即使认识到‘这是寂静’，也不能解脱呢？’

阿难！那时，我就这样想：‘（原因在于）我对各种寻的过患没有看清楚，没有反复去实践观察它；对于无寻的功德没有证得，没有去修习它。因此，我的心对于无寻才不趋向、不清净、不安定下来，即使认识到‘这是寂静’也不能解脱。’

阿难！那时，我又想：‘如果我能看到寻的过患并对此多多实践，证得无寻的功德并去修习它，那么，我的心就有可能趋向、清净、安住于无寻，认识到‘这是寂静’而获得解脱。’

阿难！后来，我看到了寻的过患并对此多多实践，证得了无寻的功德并修习它。阿难！那时，我的心就能趋向、清净、安住于无寻，认识到‘这是寂静’而获得解脱。

阿难！后来，为了止息寻和伺，[内心达到宁静，心趋于一境，进入并安住于无寻、无伺，由定而生喜和乐的]第二禅。阿难！当我安住在这个境界时，与寻相关的想法和作意的生起，对我来说就像一种病。阿难！就好比一个安乐的人，突然生起了苦恼，这就是一种病；同样地，对我来说，与寻相关的想法和作意的生起，就是一种病。

六 阿难！那时，我就想：‘我应当离去喜，[安住于舍，具足正念和正知，以身感受乐，正如圣者们所描述的那样：安住于舍、念、乐的状态，]进入并安住于第三禅。’

阿难！但那时，我的心对于无喜（第三禅）却不趋向、不清净、不安定下来，即使认识到‘这是寂静’，也不能解脱。阿难！那时，我就这样想：‘是什么原因，是什么条件，使得我的心对于无喜不趋向、不清净、不安定下来，即使认识到‘这是寂静’，也不能解脱呢？’

阿难！那时，我就这样想：‘（原因在于）我对喜的过患没有看清楚，没有反复去实践观察它；对于无喜的功德没有证得，没有去修习它。因此，我的心对于无喜才不趋向、不清净、不安定下来，即使认识到‘这是寂静’也不能解脱。’

阿难！那时，我又想：‘如果我能看到喜的过患并对此多多实践，证得无喜的功德并去修习它，那么，我的心就有可能趋向、清净、安住于无喜，认识到‘这是寂静’而获得解脱。’

阿难！后来，我看到了喜的过患并对此多多实践，证得了无喜的功德并修习它。阿难！那时，我的心就能趋向、清净、安住于无喜，认识到‘这是寂静’而获得解脱。’

阿难！后来，因为离去了喜，[安住于舍，具足正念和正知，以身感受乐，正如圣者们所描述的那样：安住于舍、念、乐的状态，]进入并安住于第三禅。阿难！当我安住在这个境界时，与喜相关的想法和作意的生起，对我来说就像一种病。阿难！就好比一个安乐的人，突然生起了苦恼，这就是一种病；同样地，对我来说，与喜相关的想法和作意的生起，就是一种病。

七 阿难！那时，我就想：‘我应当舍断乐[和舍断苦，并且先前已经灭除了忧和喜，进入并安住于不苦不乐、舍念清净的]第四禅。’

阿难！但那时，我的心对于不苦不乐（第四禅）却不趋向、不清净、不安定下来，即使认识到‘这是寂静’，也不能解脱。阿难！那时，我就这样想：‘是什么原因，是什么条件，使得我的心对于不苦不乐不趋向、不清净、不安定下来，即使认识到‘这是寂静’，也不能解脱呢？’

阿难！那时，我就这样想：‘（原因在于）我对舍乐（第三禅之乐）的过患没有看清楚，没有反复去实践观察它；对于不苦不乐（第四禅）的功德没有证得，没有去修习它。因此，我的心对于不苦不乐才不趋向、不清净、不安定下来，即使认识到‘这是寂静’也不能解脱。’

阿难！那时，我又想：‘如果我能看到舍乐的过患并对此多多实践，证得不苦不乐的功德并去修习它，那么，我的心就有可能趋向、清净、安住于不苦不乐，认识到‘这是寂静’而获得解脱。’

阿难！后来，我看到了舍乐的过患并对此多多实践，证得了不苦不乐的功德并修习它。

阿难！那时，我的心就能趋向、清净、安住于不苦不乐，认识到‘这是寂静’而获得解脱。

阿难！后来，为了舍断乐[和舍断苦，并且先前已经灭除了忧和喜，进入并安住于不苦不乐、舍念清净的]第四禅。阿难！当我安住在这个境界时，与舍（第四禅的舍受）相关的想法和作意的生起，对我来说就像一种病。阿难！就好比一个安乐的人，突然生起了苦恼，这就是一种病；同样地，对我来说，与舍相关的想法和作意的生起，就是一种病。

八 阿难！那时，我就想：‘我应当完全超越色想，灭除有对想，不作意种种想，默念“空是无边的”，进入并安住于空无边处定。’

阿难！但那时，我的心对于空无边处却不趋向、不清净、不安定下来，即使认识到‘这是寂静’，也不能解脱。阿难！那时，我就这样想：‘是什么原因，是什么条件，使得我的心对于空无边处不趋向、不清净、不安定下来，即使认识到‘这是寂静’，也不能解脱呢？’

阿难！那时，我就这样想：‘（原因在于）我对各种色（物质）的过患没有看清楚，没有反复去实践观察它；对于空无边处的功德没有证得，没有去修习它。因此，我的心对于空无边处才不趋向、不清净、不安定下来，即使认识到‘这是寂静’也不能解脱。’

阿难！那时，我又想：‘如果我能看到色的过患并对此多多实践，证得空无边处的功德并去修习它，那么，我的心就有可能趋向、清净、安住于空无边处，认识到‘这是寂静’而获得解脱。’

阿难！后来，我看到了色的过患并对此多多实践，证得了空无边处的功德并修习它。阿难！那时，我的心就能趋向、清净、安住于空无边处，认识到‘这是寂静’而获得解脱。

阿难！后来，我完全超越了色想，灭除了有对想，不作意种种想，默念“空是无边的”，进入并安住于空无边处定。阿难！当我安住在这个境界时，与色相关的想法和作意的生起，对我来说就像一种病。阿难！就好比一个安乐的人，突然生起了苦恼，这就是一种病；同样地，对我来说，与色相关的想法和作意的生起，就是一种病。

九 阿难！那时，我就想：‘我应当完全超越空无边处，默念“识是无边的”，进入并安住于识无边处定。’

阿难！但那时，我的心对于识无边处却不趋向、不清净、不安定下来，即使认识到‘这是寂静’，也不能解脱。阿难！那时，我就这样想：‘是什么原因，是什么条件，使得我的心对于识无边处不趋向、不清净、不安定下来，即使认识到‘这是寂静’，也不能解脱呢？’

阿难！那时，我就这样想：‘（原因在于）我对空无边处的过患没有看清楚，没有反复去实践观察它；对于识无边处的功德没有证得，没有去修习它。因此，我的心对于识无边处才不趋向、不清净、不安定下来，即使认识到‘这是寂静’也不能解脱。’

阿难！那时，我又想：‘如果我能看到空无边处的过患并对此多多实践，证得识无边处的功德并去修习它，那么，我的心就有可能趋向、清净、安住于识无边处，认识到‘这是寂静’而获得解脱。’

阿难！后来，我看到了空无边处的过患并对此多多实践，证得了识无边处的功德并修习它。阿难！那时，我的心就能趋向、清净、安住于识无边处，认识到‘这是寂静’而获得解脱。

阿难！后来，我完全超越了空无边处，默念“识是无边的”，进入并安住于识无边处定。阿难！当我安住在这个境界时，与空无边处相关的想法和作意的生起，对我来说就像一种病。阿难！就好比一个安乐的人，突然生起了苦恼，这就是一种病；同样地，对我来说，与空无边处相关的想法和作意的生起，就是一种病。

一〇 阿难！那时，我就想：‘我应当完全超越识无边处，默念“无所有”，进入并安住于无所有处定。’

阿难！但那时，我的心对于无所有处却不趋向、不清净、不安定下来，即使认识到‘这是寂静’，也不能解脱。阿难！那时，我就这样想：‘是什么原因，是什么条件，使得我的心对于无所有处不趋向、不清净、不安定下来，即使认识到‘这是寂静’，也不能解脱呢？’

阿难！那时，我就这样想：‘（原因在于）我对识无边处的过患没有看清楚，没有反复去实践观察它；对于无所有处的功德没有证得，没有去修习它。因此，我的心对于无所有处才不趋向、不清净、不安定下来，即使认识到‘这是寂静’也不能解脱。’

阿难！那时，我又想：‘如果我能看到识无边处的过患并对此多多实践，证得无所有处的功德并去修习它，那么，我的心就有可能趋向、清净、安住于无所有处，认识到‘这是寂静’而获得解脱。’

阿难！后来，我看到了识无边处的过患并对此多多实践，证得了无所有处的功德并修习它。阿难！那时，我的心就能趋向、清净、安住于无所有处，认识到‘这是寂静’而获得解脱。’

阿难！后来，我完全超越了识无边处，默念“无所有”，进入并安住于无所有处定。阿难！当我安住在这个境界时，与识无边处相关的想法和作意的生起，对我来说就像一种病。阿难！就好比一个安乐的人，突然生起了苦恼，这就是一种病；同样地，对我来说，与识无边处相关的想法和作意的生起，就是一种病。

一一 阿难！那时，我就想：‘我应当完全超越无所有处，进入并安住于非想非非想处定。’

阿难！但那时，我的心对于非想非非想处却不趋向、不清净、不安定下来，即使认识到‘这是寂静’，也不能解脱。阿难！那时，我就这样想：‘是什么原因，是什么条件，使得我的心对于非想非非想处不趋向、不清净、不安定下来，即使认识到‘这是寂静’，也不能解脱呢？’

阿难！那时，我就这样想：‘（原因在于）我对无所有处的过患没有看清楚，没有反复去实践观察它；对于非想非非想处的功德没有证得，没有去修习它。因此，我的心对于非想非非想处才不趋向、不清净、不安定下来，即使认识到‘这是寂静’也不能解脱。’

阿难！那时，我又想：‘如果我能看到无所有处的过患并对此多多实践，证得非想非非想处的功德并去修习它，那么，我的心就有可能趋向、清净、安住于非想非非想处，认识到‘这是寂静’而获得解脱。’

阿难！后来，我看到了无所有处的过患并对此多多实践，证得了非想非非想处的功德并修习它。阿难！那时，我的心就能趋向、清净、安住于非想非非想处，认识到‘这是寂静’而获得解脱。’

阿难！后来，我完全超越了无所有处，进入并安住于非想非非想处定。阿难！当我安住在这个境界之时，与无所有处相关的想法和作意的生起，对我来说就像一种病。阿难！譬如对于安乐的人，生起了苦恼而导致了病患。同样地，对我来说，与无所有处相关的想法和作意的生起，就是一种病。

一二 阿难！那时，我就想：‘我应当完全超越非想非非想处，进入并安住于想受灭定。’

阿难！但那时，我的心对于想受灭却不趋向、不清净、不安定下来，即使认识到‘这是寂静’，也不能解脱。阿难！那时，我就这样想：‘是什么原因，是什么条件，使得我的心对于想受灭不趋向、不清净、不安定下来，即使认识到‘这是寂静’，也不能解脱呢？’

阿难！那时，我就这样想：‘（原因在于）我对非想非非想处的过患没有看清楚，没有反复去实践观察它；对于想受灭的功德没有证得，没有去修习它。因此，我的心对于想受灭才不趋向、不清净、不安定下来，即使认识到‘这是寂静’也不能解脱。’

阿难！那时，我又想：‘如果我能看到非想非非想处的过患并对此多多实践，证得想受灭的功德并去修习它，那么，我的心就有可能趋向、清净、安住于想受灭，认识到‘这是寂静’而获得解脱。’

阿难！后来，我看到了非想非非想处的过患并对此多多实践，证得了想受灭的功德并修习它。阿难！那时，我的心就能趋向、清净、安住于想受灭，认识到‘这是寂静’而获得解脱。’

阿难！后来，我完全超越了非想非非想处，进入并安住于想受灭定，并且通过智慧的观察，我的各种漏烦恼完全灭尽了。

一三 阿难！当我对于这九种次第安住的等至（禅定与灭尽定），还不能这样顺次和逆次地进入与出离时，阿难！我在包含天人、魔、梵天的世界，以及沙门、婆罗门、天人、人类的众生界中，还不曾宣称自己已证得无上正等正觉。阿难！然而，正因为我对于这九种次第安住的等至，能够这样顺次和逆次地进入与出离了，阿难！我才在包含天人、魔、梵天的世界，以及沙门、婆罗门、天人、人类的众生界中，宣称自己已证得无上正等正觉。并且，我的智和见生起了，确知：“我的心解脱稳固不动摇，这是我最后一生，再也不会有未来的轮回了。”

第四 大品[完]

此品摄颂曰：

（一～二）二之[次第]住，（三）是涅槃，

（四）牛，（五）静虑，

（六）阿难，（七）婆罗门，（八）天，

（九）大象，（一〇）多梨富沙。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 9.1-51)/1.5 Sāmaññavagga 沙门法品 (AN 9.42-51)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.1 Sambādhasutta 愦乱余地 (AN 9.42)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Sāmaññavaggo

1. Sambādhasuttaṃ

42. Ekaṃ samayaṃ āyasmā ānando kosambiyaṃ viharati ghositārāme. Atha kho āyasmā udāyī yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā udāyī āyasmantaṃ ānandaṃ etadavoca – “vuttamidaṃ, āvuso, pañcālacaṇḍena devaputtena –

“Sambādhe gataṃ [sambādhe vata (sī.)] okāsaṃ, avidvā bhūrimedhaso;

Yo jhānamabujjhi buddho, paṭilīnanisabho munī”ti.

“Katamo, āvuso, sambādho, katamo sambādhe okāsādhigamo vutto bhagavatā”ti? “Pañcime, āvuso, kāmaguṇā sambādho vutto bhagavatā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime kho, āvuso, pañca kāmaguṇā sambādho vutto bhagavatā.

“Idhāvuso, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. Ettāvatāpi kho, āvuso, sambādhe okāsādhigamo vutto bhagavatā pariyāyena. Tatrāpatthi sambādho. Kiñca tattha sambādho? Yadeva tattha vitakkavicārā aniruddhā honti, ayamettha sambādho.

“Puna caparaṃ, āvuso, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati. Ettāvatāpi kho, āvuso, sambādhe okāsādhigamo vutto bhagavatā pariyāyena. Tatrāpatthi sambādho. Kiñca tattha sambādho? Yadeva tattha pīti aniruddhā hoti, ayamettha sambādho.

“Puna caparaṃ, āvuso, bhikkhu pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. Ettāvatāpi kho, āvuso, sambādhe okāsādhigamo vutto bhagavatā pariyāyena. Tatrāpatthi sambādho. Kiñca tattha sambādho? Yadeva tattha upekkhāsukhaṃ aniruddhaṃ hoti, ayamettha sambādho.

“Puna caparaṃ, āvuso, bhikkhu sukhassa ca pahānā…pe… catutthaṃ jhānaṃ upasampajja viharati. Ettāvatāpi kho, āvuso, sambādhe okāsādhigamo vutto bhagavatā pariyāyena. Tatrāpatthi sambādho. Kiñca tattha sambādho? Yadeva tattha rūpasaññā aniruddhā hoti, ayamettha sambādho.

“Puna caparaṃ, āvuso, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Ettāvatāpi kho, āvuso, sambādhe okāsādhigamo vutto bhagavatā pariyāyena. Tatrāpatthi sambādho. Kiñca tattha sambādho? Yadeva tattha ākāsānañcāyatanasaññā aniruddhā hoti, ayamettha sambādho.

“Puna caparaṃ, āvuso, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati. Ettāvatāpi kho, āvuso, sambādhe okāsādhigamo vutto bhagavatā pariyāyena. Tatrāpatthi sambādho. Kiñca tattha sambādho? Yadeva tattha viññāṇañcāyatanasaññā aniruddhā hoti, ayamettha sambādho.

“Puna caparaṃ, āvuso, bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. Ettāvatāpi kho, āvuso, sambādhe okāsādhigamo vutto bhagavatā pariyāyena. Tatrāpatthi sambādho. Kiñca tattha sambādho? Yadeva tattha ākiñcaññāyatanasaññā aniruddhā hoti, ayamettha sambādho.

“Puna caparaṃ, āvuso, bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Ettāvatāpi kho, āvuso, sambādhe okāsādhigamo vutto bhagavatā pariyāyena. Tatrāpatthi sambādho. Kiñca tattha sambādho? Yadeva tattha nevasaññānāsaññāyatanasaññā aniruddhā hoti, ayamettha sambādho.

“Puna caparaṃ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti. Ettāvatāpi kho, āvuso, sambādhe okāsādhigamo vutto bhagavatā nippariyāyenā”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第五 沙门法品

四十二 愦乱余地

一 我是这样听说的。那时，具寿阿难住在拘睒弥国的瞿师罗园。那时，具寿优陀夷来到具寿阿难那里。到了之后，与具寿阿难互相问候，说了些令人欢喜、值得铭记的话后，坐在一边。坐在一边的具寿优陀夷对具寿阿难说：

“朋友！般阇罗健天子曾说：

‘智者认为是愦乱的

地方却见到余地，

觉悟禅那的觉者

是牟尼、无执着的雄者。’

朋友！世尊所说的愦乱是什么？在愦乱中证得余地又是什么呢？”

二 “朋友！五种妙欲就是世尊所说的愦乱。是哪五种呢？

“就是：眼所识别的、让人喜爱、让人留恋、让人满意、形态可爱、引起欲望、令人染着的色；耳所识别的、[让人喜爱、让人留恋、让人满意、形态可爱、引起欲望、令人染着的]声；鼻所识别的、[让人喜爱、让人留恋、让人满意、形态可爱、引起欲望、令人染着的]香；舌所识别的、[让人喜爱、让人留恋、让人满意、形态可爱、引起欲望、令人染着的]味；身所识别的、让人喜爱、让人留恋、让人满意、形态可爱、引起欲望、令人染着的触。

朋友！这五种妙欲就是世尊所说的愦乱。

三 “朋友！此处有比丘，远离了各种欲，[远离了各种不善法，有寻有伺，由远离而生喜、乐，]安住于初禅。朋友！像这样，就是世尊有差别地宣说在愦乱中证得余地。但这里面也还有愦乱。这里面的愦乱是什么呢？

“这里面，寻和伺还没有寂灭，这就是这里的愦乱。

四 “朋友！再者，比丘因为寻和伺的止息，[内心洁净，心达到一境性，无寻无伺，由定而生喜、乐，]安住于第二禅。朋友！像这样，也是世尊有差别地宣说在愦乱中证得余地。但这里面也还有愦乱。这里面的愦乱是什么呢？

“这里面，喜还没有寂灭，这就是这里的愦乱。

五 “朋友！再者，比丘因为离喜的缘故，[安住于舍，具足正念、正知，以身感受乐，正如圣者们所宣说的‘具足舍、念，安住于乐’，]安住于第三禅。朋友！像这样，也是世尊有差别地宣说在愦乱中证得余地。但这里面仍然有愦乱。这里面的愦乱是什么呢？

“这里面，舍和念还没有寂灭，这就是这里的愦乱。

六 “朋友！再者，比丘因为断乐[、断苦，以及先前已灭的忧、喜的缘故，达到不苦不乐、舍念清净的状态，]安住于第四禅。朋友！像这样，也是世尊有差别地宣说在愦乱中证得余地。但这里面也还有愦乱。这里面的愦乱是什么呢？

“这里面，色想还没有寂灭，这就是这里的愦乱。

七 “朋友！再者，比丘完全超越色想，灭除有对想，不作意种种想，默念‘空是无边的’，安住于空无边处。朋友！像这样，也是世尊有差别地宣说在愦乱中证得余地。但这里面也还有愦乱。这里面的愦乱是什么呢？

“这里面，空无边处想还没有寂灭，这就是这里的愦乱。

八 “朋友！再者，比丘完全超越空无边处，默念‘识是无边的’，安住于识无边处。朋友！像这样，也是世尊有差别地宣说在愦乱中证得余地。但这里面也还有愦乱。这里面的愦乱是什么呢？

“这里面，识无边处想还没有寂灭，这就是这里的愦乱。

九 “朋友！再者，比丘完全超越识无边处，默念‘无所有’，安住于无所有处。朋友！像这样，也是世尊有差别地宣说在愦乱中证得余地。但这里面也还有愦乱。这里面的愦乱是什么呢？

“这里面，无所有处想还没有寂灭，这就是这里的愦乱。

一〇 “朋友！再者，比丘完全超越无所有处，安住于非想非非想处。朋友！像这样，也是世尊有差别地宣说在愦乱中证得余地。但这里面也还有愦乱。这里面的愦乱是什么呢？

“这里面，非想非非想处想还没有寂灭，这就是这里的愦乱。

一一 “朋友！再者，比丘完全超越非想非非想处，安住于想受灭，并通过智慧观察，诸漏已尽。朋友！像这样，就是世尊无差别地宣说在愦乱中证得余地。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 9.1-51)/1.5 Sāmaññavagga 沙门法品 (AN 9.42-51)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.2 Kāyasakkhīsutta 身证者 (AN 9.43)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Kāyasakkhīsuttaṃ

43. “‘Kāyasakkhī kāyasakkhī’ti, āvuso, vuccati. Kittāvatā nu kho, āvuso, kāyasakkhī vutto bhagavatā”ti? “Idhāvuso, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. Yathā yathā ca tadāyatanaṃ tathā tathā naṃ kāyena phusitvā viharati. Ettāvatāpi kho, āvuso, kāyasakkhī vutto bhagavatā pariyāyena.

“Puna caparaṃ, āvuso, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. Yathā yathā ca tadāyatanaṃ tathā tathā naṃ kāyena phusitvā viharati. Ettāvatāpi kho, āvuso, kāyasakkhī vutto bhagavatā pariyāyena.

“Puna caparaṃ, āvuso, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Yathā yathā ca tadāyatanaṃ tathā tathā naṃ kāyena phusitvā viharati. Ettāvatāpi kho, āvuso, kāyasakkhī vutto bhagavatā pariyāyena…pe….

“Puna caparaṃ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti. Yathā yathā ca tadāyatanaṃ tathā tathā naṃ kāyena phusitvā viharati. Ettāvatāpi kho, āvuso, kāyasakkhī vutto bhagavatā nippariyāyenā”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

四十三 身证者

一 “朋友！所谓‘身证者’，‘身证者’。朋友！世尊所说的身证者是什么呢？

二 “朋友！此处有比丘，远离了各种欲，[远离了各种不善法，有寻有伺，由远离而生喜、乐，]安住于初禅，并且在每一个[禅定]阶段都以身触证它而安住。朋友！像这样，就是世尊有差别地宣说的身证者。

三 “朋友！再者，比丘因为寻和伺的止息，[内心洁净，心达到一境性，无寻无伺，由定而生喜、乐，][安住于]第二禅[，并且在每一个[禅定]阶段都以身触证它而安住。朋友！像这样，也是世尊有差别地宣说的身证者。

“朋友！再者，比丘因为离喜的缘故，安住于舍，具足正念、正知，以身感受乐，正如圣者们所宣说的‘具足舍、念，安住于乐’，][安住于]第三禅[，并且在每一个[禅定]阶段都以身触证它而安住。朋友！像这样，也是世尊有差别地宣说的身证者。

“朋友！再者，比丘因为断乐、断苦，以及先前已灭的忧、喜的缘故，达到不苦不乐、舍念清净的状态，]安住于第四禅，并且在每一个[禅定]阶段都以身触证它而安住。朋友！像这样，也是世尊有差别地宣说的身证者。

四 “朋友！再者，比丘完全超越色想，灭除有对想，不作意种种想，默念‘空是无边的’，安住于空无边处，并且在每一个[禅定]阶段都以身触证它而安住。朋友！像这样，也是世尊有差别地宣说的身证者。

“[朋友！再者，比丘完全超越空无边处，默念‘识是无边的’，安住于识无边处，并且在每一个[禅定]阶段都以身触证它而安住。朋友！像这样，也是世尊有差别地宣说的身证者。

朋友！再者，比丘完全超越识无边处，默念‘无所有’，安住于无所有处，并且在每一个[禅定]阶段都以身触证它而安住。朋友！像这样，也是世尊有差别地宣说的身证者。

朋友！再者，比丘完全超越无所有处，安住于非想非非想处，并且在每一个[禅定]阶段都以身触证它而安住。 朋友！像这样，也是世尊有差别地宣说的身证者]。

五 “朋友！再者，比丘完全超越非想非非想处，安住于想受灭，并通过智慧观察，诸漏已尽，并且在每一个[解脱]阶段都以身触证它而安住。朋友！像这样，就是世尊无差别地宣说的身证者。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 9.1-51)/1.5 Sāmaññavagga 沙门法品 (AN 9.42-51)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.3 Paññāvimuttasutta 慧解脱者 (AN 9.44)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Paññāvimuttasuttaṃ

44. “‘Paññāvimutto paññāvimutto’ti, āvuso, vuccati. Kittāvatā nu kho, āvuso, paññāvimutto vutto bhagavatā”ti?

“Idhāvuso, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati, paññāya ca naṃ pajānāti. Ettāvatāpi kho, āvuso, paññāvimutto vutto bhagavatā pariyāyena…pe….

“Puna caparaṃ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti, paññāya ca naṃ pajānāti. Ettāvatāpi kho, āvuso, paññāvimutto vutto bhagavatā nippariyāyenā”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

四十四 慧解脱者

一 “朋友！所谓‘慧解脱者’，‘慧解脱者’。朋友！世尊所说的慧解脱者是什么呢？

二 “朋友！此处有比丘，远离了各种欲，[远离了各种不善法，有寻有伺，由远离而生喜、乐，]安住于初禅，并且以智慧了知它。朋友！像这样，就是世尊有差别地宣说的慧解脱者。

“[朋友！再者，比丘因为寻和伺的止息，内心洁净，心达到一境性，无寻无伺，由定而生喜、乐，安住于第二禅，并且以智慧了知它。朋友！像这样，也是世尊有差别地宣说的慧解脱者。

朋友！再者，比丘因为离喜的缘故，安住于舍，具足正念、正知，以身感受乐，正如圣者们所宣说的‘具足舍、念，安住于乐’，安住于第三禅，并且以智慧了知它。朋友！像这样，也是世尊有差别地宣说的慧解脱者。

朋友！再者，比丘因为断乐、断苦，以及先前已灭的忧、喜的缘故，达到不苦不乐、舍念清净的状态，安住于第四禅，并且以智慧了知它。朋友！像这样，也是世尊有差别地宣说的慧解脱者。

朋友！再者，比丘完全超越色想，灭除有对想，不作意种种想，默念‘空是无边的’，安住于空无边处，并且以智慧了知它。朋友！像这样，也是世尊有差别地宣说的慧解脱者。

朋友！再者，比丘完全超越空无边处，默念‘识是无边的’，安住于识无边处，并且以智慧了知它。朋友！像这样，也是世尊有差别地宣说的慧解脱者。

朋友！再者，比丘完全超越识无边处，默念‘无所有’，安住于无所有处，并且以智慧了知它。朋友！像这样，也是世尊有差别地宣说的慧解脱者。

朋友！再者，比丘完全超越无所有处，安住于非想非非想处，并且以智慧了知它。朋友！像这样，也是世尊有差别地宣说的慧解脱者]。

三 “朋友！再者，比丘完全超越非想非非想处，安住于想受灭，并通过智慧观察，诸漏已尽，并且以智慧了知它。朋友！像这样，就是世尊无差别地宣说的慧解脱者。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 9.1-51)/1.5 Sāmaññavagga 沙门法品 (AN 9.42-51)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.4 Ubhatobhāgavimuttasutta 俱分解脱者 (AN 9.45)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Ubhatobhāgavimuttasuttaṃ

45. “‘Ubhatobhāgavimutto ubhatobhāgavimutto’ti, āvuso, vuccati. Kittāvatā nu kho, āvuso, ubhatobhāgavimutto vutto bhagavatā”ti?

“Idhāvuso, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. Yathā yathā ca tadāyatanaṃ tathā tathā naṃ kāyena phusitvā viharati, paññāya ca naṃ pajānāti. Ettāvatāpi kho, āvuso, ubhatobhāgavimutto vutto bhagavatā pariyāyena…pe….

“Puna caparaṃ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti. Yathā yathā ca tadāyatanaṃ tathā tathā naṃ kāyena phusitvā viharati, paññāya ca naṃ pajānāti. Ettāvatāpi kho, āvuso, ubhatobhāgavimutto vutto bhagavatā nippariyāyenā”ti. Catutthaṃ.

☸---------------------------------------------------------------------

四十五 俱分解脱者

一 “朋友！所谓‘俱分解脱者’，‘俱分解脱者’。朋友！世尊所说的俱分解脱者是什么呢？

二 “朋友！此处有比丘远离了各种欲，[远离了各种不善法，有寻有伺，由远离而生喜、乐，]安住于初禅，并且在每一个[禅定]阶段都以身触证它而安住，也以智慧了知它。朋友！像这样，就是世尊有差别地宣说的俱分解脱者。

“[朋友！再者，比丘因为寻和伺的止息，内心洁净，心达到一境性，无寻无伺，由定而生喜、乐，安住于第二禅，并且在每一个[禅定]阶段都以身触证它而安住，也以智慧了知它。朋友！像这样，也是世尊有差别地宣说的俱分解脱者。

朋友！再者，比丘因为离喜的缘故，安住于舍，具足正念、正知，以身感受乐，正如圣者们所宣说的‘具足舍、念，安住于乐’，安住于第三禅，并且在每一个[禅定]阶段都以身触证它而安住，也以智慧了知它。朋友！像这样，也是世尊有差别地宣说的俱分解脱者。

朋友！再者，比丘因为断乐、断苦，以及先前已灭的忧、喜的缘故，达到不苦不乐、舍念清净的状态，安住于第四禅，并且在每一个[禅定]阶段都以身触证它而安住，也以智慧了知它。朋友！像这样，也是世尊有差别地宣说的俱分解脱者。

朋友！再者，比丘完全超越色想，灭除有对想，不作意种种想，默念‘空是无边的’，安住于空无边处，并且在每一个[禅定]阶段都以身触证它而安住，也以智慧了知它。朋友！像这样，也是世尊有差别地宣说的俱分解脱者。

朋友！再者，比丘完全超越空无边处，默念‘识是无边的’，安住于识无边处，并且在每一个[禅定]阶段都以身触证它而安住，也以智慧了知它。朋友！像这样，也是世尊有差别地宣说的俱分解脱者。

朋友！再者，比丘完全超越识无边处，默念‘无所有’，安住于无所有处，并且在每一个[禅定]阶段都以身触证它而安住，也以智慧了知它。朋友！像这样，也是世尊有差别地宣说的俱分解脱者。

朋友！再者，比丘完全超越无所有处，安住于非想非非想处，并且在每一个[禅定]阶段都以身触证它而安住，也以智慧了知它。朋友！像这样，也是世尊有差别地宣说的俱分解脱者。

三 “朋友！再者，比丘完全超越非想非非想处，安住于想受灭，并通过智慧观察，诸漏已尽，并且在每一个[解脱]阶段都以身触证它而安住，也以智慧了知它。朋友！像这样，就是世尊无差别地宣说的俱分解脱者。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 9.1-51)/1.5 Sāmaññavagga 沙门法品 (AN 9.42-51)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.5 Sandiṭṭhikadhammasutta 现见法 (AN 9.46)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Sandiṭṭhikadhammasuttaṃ

46. “‘Sandiṭṭhiko dhammo sandiṭṭhiko dhammo’ti, āvuso, vuccati. Kittāvatā nu kho, āvuso, sandiṭṭhiko dhammo vutto bhagavatā”ti?

“Idhāvuso, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. Ettāvatāpi kho, āvuso, sandiṭṭhiko dhammo vutto bhagavatā pariyāyena…pe….

“Puna caparaṃ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti. Ettāvatāpi kho, āvuso, sandiṭṭhiko dhammo vutto bhagavatā nippariyāyenā”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

四十六 现见法

“朋友！所谓‘现见法’，‘现见法’。[朋友！世尊所说的现见法是什么呢？

朋友！此处有比丘远离了各种欲，远离了各种不善法，有寻有伺，由远离而生喜、乐，安住于初禅。朋友！像这样，就是世尊有差别地宣说的现见法。

朋友！再者，比丘因为寻和伺的止息，内心洁净，心达到一境性，无寻无伺，由定而生喜、乐，安住于第二禅。朋友！像这样，也是世尊有差别地宣说的现见法。

朋友！再者，比丘因为离喜的缘故，安住于舍，具足正念、正知，以身感受乐，正如圣者们所宣说的‘具足舍、念，安住于乐’，安住于第三禅。朋友！像这样，也是世尊有差别地宣说的现见法。

朋友！再者，比丘因为断乐、断苦，以及先前已灭的忧、喜的缘故，达到不苦不乐、舍念清净的状态，安住于第四禅。朋友！像这样，也是世尊有差别地宣说的现见法。

朋友！再者，比丘完全超越色想，灭除有对想，不作意种种想，默念‘空是无边的’，安住于空无边处。朋友！像这样，也是世尊有差别地宣说的现见法。

朋友！再者，比丘完全超越空无边处，默念‘识是无边的’，安住于识无边处。朋友！像这样，也是世尊有差别地宣说的现见法。

朋友！再者，比丘完全超越识无边处，默念‘无所有’，安住于无所有处。朋友！像这样，也是世尊有差别地宣说的现见法。

朋友！再者，比丘完全超越无所有处，安住于非想非非想处。朋友！像这样，也是世尊有差别地宣说的现见法。

朋友！再者，比丘完全超越非想非非想处，安住于想受灭，并通过智慧观察，诸漏已尽。朋友！像这样，就是世尊无差别地宣说的现见法]。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 9.1-51)/1.5 Sāmaññavagga 沙门法品 (AN 9.42-51)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.6 Sandiṭṭhikanibbānasutta 现见涅槃 (AN 9.47)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Sandiṭṭhikanibbānasuttaṃ

47. “‘Sandiṭṭhikaṃ nibbānaṃ sandiṭṭhikaṃ nibbānan’ti, āvuso, vuccati. Kittāvatā nu kho, āvuso, sandiṭṭhikaṃ nibbānaṃ vuttaṃ bhagavatā”ti?

“Idhāvuso, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. Ettāvatāpi kho, āvuso, sandiṭṭhikaṃ nibbānaṃ vuttaṃ bhagavatā pariyāyena…pe….

“Puna caparaṃ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti. Ettāvatāpi kho, āvuso, sandiṭṭhikaṃ nibbānaṃ vuttaṃ bhagavatā nippariyāyenā”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

四十七 现见涅槃

“朋友！所谓‘现见涅槃’，‘现见涅槃’。[朋友！世尊（原文‘世贫’似为笔误）所说的现见涅槃是什么呢？……”[以下内容省略，同前经 AN 9.46]。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 9.1-51)/1.5 Sāmaññavagga 沙门法品 (AN 9.42-51)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.7 Nibbānasutta 涅槃 (AN 9.48)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Nibbānasuttaṃ

48. “‘Nibbānaṃ nibbānan’ti, āvuso, vuccati…pe…. Sattamaṃ.

☸---------------------------------------------------------------------

四十八 涅槃

“朋友！所谓‘涅槃’，‘涅槃’。[朋友！世尊所说的涅槃是什么呢？……”[以下内容省略，同前经 AN 9.46]。)

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 9.1-51)/1.5 Sāmaññavagga 沙门法品 (AN 9.42-51)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.8 Parinibbānasutta 般涅槃 (AN 9.49)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Parinibbānasuttaṃ

49. “‘Parinibbānaṃ parinibbānan’ti…pe…. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

四十九 般涅槃

“朋友！所谓‘般涅槃’，‘般涅槃’。[朋友！世尊所说的般涅槃是什么呢？……”[以下内容省略，同前经 AN 9.46]。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 9.1-51)/1.5 Sāmaññavagga 沙门法品 (AN 9.42-51)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.9 Tadaṅganibbānasutta 一向涅槃 (AN 9.50)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Tadaṅganibbānasuttaṃ

50. “‘Tadaṅganibbānaṃ tadaṅganibbānan’ti, āvuso, vuccati…pe…. Navamaṃ.

☸---------------------------------------------------------------------

五十 一向涅槃

“朋友！所谓‘一向涅槃’，‘一向涅槃’。[朋友！世尊所说的一向涅槃是什么呢？……”[以下内容省略，同前经 AN 9.46]。

☸.....................................................................

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 9.1-51)/1.5 Sāmaññavagga 沙门法品 (AN 9.42-51)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.10 Diṭṭhadhammanibbānasutta 现法涅槃 (AN 9.51)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Diṭṭhadhammanibbānasuttaṃ

51. “‘Diṭṭhadhammanibbānaṃ diṭṭhadhammanibbānan’ti, āvuso, vuccati. Kittāvatā nu kho, āvuso diṭṭhadhammanibbānaṃ vuttaṃ bhagavatā”ti?

“Idhāvuso, bhikkhu vivicceva kāmehi …pe… paṭhamaṃ jhānaṃ upasampajja viharati. Ettāvatāpi kho, āvuso, diṭṭhadhammanibbānaṃ vuttaṃ bhagavatā pariyāyena …pe….

“Puna caparaṃ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti. Ettāvatāpi kho, āvuso, diṭṭhadhammanibbānaṃ vuttaṃ bhagavatā nippariyāyenā”ti. Dasamaṃ.

Sāmaññavaggo pañcamo.

Tassuddānaṃ –

Sambādho kāyasakkhī paññā,

Ubhatobhāgo sandiṭṭhikā dve;

Nibbānaṃ parinibbānaṃ,

Tadaṅgadiṭṭhadhammikena cāti.

Paṭhamapaṇṇāsakaṃ samattaṃ.

☸---------------------------------------------------------------------

五十一 现法涅槃

“朋友！所谓‘现法涅槃’，‘现法涅槃’。[朋友！世尊所说的现法涅槃是什么呢？

二 “朋友！此处有比丘远离了各种欲，[远离了各种不善法，有寻有伺，由远离而生喜、乐，]安住于初禅。朋友！像这样，就是世尊有差别地宣说的现法涅槃。

“[朋友！再者，比丘因为寻和伺的止息，内心洁净，心达到一境性，无寻无伺，由定而生喜、乐，安住于第二禅。朋友！像这样，也是世尊有差别地宣说的现法涅槃。

朋友！再者，比丘因为离喜的缘故，安住于舍，具足正念、正知，以身感受乐，正如圣者们所宣说的‘具足舍、念，安住于乐’，安住于第三禅。朋友！像这样，也是世尊有差别地宣说的现法涅槃。

朋友！再者，比丘因为断乐、断苦，以及先前已灭的忧与喜的缘故，达到不苦不乐、舍念清净的状态，安住于第四禅。朋友！像这样，也是世尊有差别地宣说的现法涅槃。

朋友！再者，比丘完全超越色想，灭除有对想，不作意种种想，默念‘空是无边的’，安住于空无边处。朋友！像这样，也是世尊有差别地宣说的现法涅槃。

朋友！再者，比丘完全超越空无边处，默念‘识是无边的’，安住于识无边处。朋友！像这样，也是世尊有差别地宣说的现法涅槃。

朋友！再者，比丘完全超越识无边处，默念‘无所有’，安住于无所有处。朋友！像这样，也是世尊有差别地宣说的现法涅槃。

朋友！再者，比丘完全超越无所有处，安住于非想非非想处。朋友！像这样，也是世尊有差别地宣说的现法涅槃]。

三 “朋友！再者，比丘完全超越非想非非想处，安住于想受灭，并通过智慧观察，诸漏已尽。朋友！像这样，就是世尊无差别地宣说的现法涅槃。”

第五 般阇罗[健]品[终]

本品摄颂曰：

（一）般阇罗[健]、（二）身证者、[（三）慧解脱者]、

（四）俱分[解脱者]、（五～六）两种现见、

（七）涅槃、（八）般涅槃、

（九）一向[涅槃]、（一〇）现法[涅槃]。

九集初五十经终

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 9.52-432)/2.1 Khemavagga 安稳品 (AN 9.52-62)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.1 Khemasutta 安稳 (AN 9.52)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyapaṇṇāsakaṃ

(6) 1. Khemavaggo

1. Khemasuttaṃ

52. “‘Khemaṃ kheman’ti, āvuso, vuccati. Kittāvatā nu kho, āvuso, khemaṃ vuttaṃ bhagavatā”ti?

“Idhāvuso, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. Ettāvatāpi kho, āvuso, khemaṃ vuttaṃ bhagavatā pariyāyena…pe….

“Puna caparaṃ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti. Ettāvatāpi kho, āvuso, khemaṃ vuttaṃ bhagavatā nippariyāyenā”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第六 安稳品

五十二 安稳

“朋友！所谓‘安稳’，‘安稳’。[朋友！世尊所说的安稳是什么呢？]……”[以下内容省略，同前经 AN 9.46]。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 9.52-432)/2.1 Khemavagga 安稳品 (AN 9.52-62)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.2 Khemappattasutta 得安稳者 (AN 9.53)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Khemappattasuttaṃ

53. Khemappatto khemappattoti, āvuso, vuccati…pe…. Dutiyaṃ.

☸---------------------------------------------------------------------

五十三 得安稳者

“朋友！所谓‘到达安稳者’，‘到达安稳者’。[朋友！世尊所说的到达安稳者是什么呢？]……”[以下内容省略，同前经 AN 9.46]。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 9.52-432)/2.1 Khemavagga 安稳品 (AN 9.52-62)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.3 Amatasutta 不死 (AN 9.54)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Amatasuttaṃ

54. Amataṃ amatanti, āvuso, vuccati…pe…. Tatiyaṃ.

☸---------------------------------------------------------------------

五十四 不死

“朋友！所谓‘不死’，‘不死’。[朋友！世尊所说的不死是什么呢？]……”[以下内容省略，同前经 AN 9.46]。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 9.52-432)/2.1 Khemavagga 安稳品 (AN 9.52-62)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.4 Amatappattasutta 得不死者 (AN 9.55)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Amatappattasuttaṃ

55. Amatappatto amatappattoti, āvuso, vuccati…pe…. Catutthaṃ.

☸---------------------------------------------------------------------

五十五 得不死者

“朋友！所谓‘到达不死者’，‘到达不死者’。[朋友！世尊所说的到达不死者是什么呢？]……”[以下内容省略，同前经 AN 9.46]。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 9.52-432)/2.1 Khemavagga 安稳品 (AN 9.52-62)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.5 Abhayasutta 无畏 (AN 9.56)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Abhayasuttaṃ

56. Abhayaṃ abhayanti, āvuso, vuccati…pe…. Pañcamaṃ.

☸---------------------------------------------------------------------

五十六 无畏

“朋友！所谓‘无畏’，‘无畏’。[朋友！世尊所说的无畏是什么呢？]……”[以下内容省略，同前经 AN 9.46]。

☸.....................................................................

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 9.52-432)/2.1 Khemavagga 安稳品 (AN 9.52-62)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.6 Abhayappattasutta 得无畏者 (AN 9.57)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Abhayappattasuttaṃ

57. Abhayappatto abhayappattoti, āvuso, vuccati…pe…. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

五十七 得无畏者

“朋友！所谓‘到达无畏者’，‘到达无畏者’。[朋友！世尊所说的到达无畏者是什么呢？]……”[以下内容省略，同前经 AN 9.46]。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 9.52-432)/2.1 Khemavagga 安稳品 (AN 9.52-62)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.7 Passaddhisutta 轻安 (AN 9.58)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Passaddhisuttaṃ

58. Passaddhi passaddhīti, āvuso, vuccati…pe…. Sattamaṃ.

☸---------------------------------------------------------------------

五十八 轻安

“朋友！所谓‘轻安’，‘轻安’。[朋友！世尊所说的轻安是什么呢？]……”[以下内容省略，同前经 AN 9.46]。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 9.52-432)/2.1 Khemavagga 安稳品 (AN 9.52-62)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.8 Anupubbapassaddhisutta 次第轻安 (AN 9.59)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Anupubbapassaddhisuttaṃ

59. Anupubbapassaddhi anupubbapassaddhīti, āvuso, vuccati…pe…. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

五十九 次第轻安

“朋友！所谓‘次第轻安’，‘次第轻安’。[朋友！世尊所说的次第轻安是什么呢？]……”[以下内容省略，同前经 AN 9.46]。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 9.52-432)/2.1 Khemavagga 安稳品 (AN 9.52-62)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.9 Nirodhasutta 灭尽 (AN 9.60)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Nirodhasuttaṃ

60. Nirodho nirodhoti, āvuso, vuccati…pe…. Navamaṃ.

☸---------------------------------------------------------------------

六十 灭尽

“朋友！所谓‘灭尽’，‘灭尽’。[朋友！世尊所说的灭尽是什么呢？]……”[以下内容省略，同前经 AN 9.46]。

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☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 9.52-432)/2.1 Khemavagga 安稳品 (AN 9.52-62)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.10 Anupubbanirodhasutta 次第灭尽 (AN 9.61)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Anupubbanirodhasuttaṃ

61. “‘Anupubbanirodho anupubbanirodho’ti, āvuso, vuccati. Kittāvatā nu kho, āvuso, anupubbanirodho vutto bhagavatā”ti?

“Idhāvuso, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. Ettāvatāpi kho, āvuso, anupubbanirodho vutto bhagavatā pariyāyena…pe….

“Puna caparaṃ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti. Ettāvatāpi kho, āvuso, anupubbanirodho vutto bhagavatā nippariyāyenā”ti. Dasamaṃ.

☸---------------------------------------------------------------------

六十一 次第灭尽

一 “朋友！所谓‘次第灭尽’，‘次第灭尽’。朋友！世尊所说的次第灭尽是什么呢？

二 “朋友！此处有比丘远离了各种欲，[远离了各种不善法，有寻有伺，由远离而生喜、乐，]安住于初禅。朋友！像这样，就是世尊有差别地宣说的次第灭尽。

“[朋友！再者，比丘因为寻和伺的止息，内心洁净，心达到一境性，无寻无伺，由定而生喜、乐，安住于第二禅。朋友！像这样，也是世尊有差别地宣说的次第灭尽。

朋友！再者，比丘因为离喜的缘故，安住于舍，具足正念、正知，以身感受乐，正如圣者们所宣说的‘具足舍、念，安住于乐’，安住于第三禅。朋友！像这样，也是世尊有差别地宣说的次第灭尽。

朋友！再者，比丘因为断乐、断苦，以及先前已灭的忧、喜的缘故，达到不苦不乐、舍念清净的状态，安住于第四禅。朋友！像这样，也是世尊有差别地宣说的次第灭尽。

朋友！再者，比丘完全超越色想，灭除有对想，不作意种种想，默念‘空是无边的’，安住于空无边处。朋友！像这样，也是世尊有差别地宣说的次第灭尽。

朋友！再者，比丘完全超越空无边处，默念‘识是无边的’，安住于识无边处。朋友！像这样，也是世尊有差别地宣说的次第灭尽。

朋友！再者，比丘完全超越识无边处，默念‘无所有’，安住于无所有处。朋友！像这样，也是世尊有差别地宣说的次第灭尽。

朋友！再者，比丘完全超越无所有处，安住于非想非非想处。朋友！像这样，也是世尊有差别地宣说的次第灭尽]。

三 “朋友！再者，比丘完全超越非想非非想处，安住于想受灭，并通过智慧观察，诸漏已尽。朋友！像这样，就是世尊无差别（原文‘不宜差别’似为笔误）地宣说的次第灭尽。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 9.52-432)/2.1 Khemavagga 安稳品 (AN 9.52-62)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.11 Abhabbasutta 九不能证 (AN 9.62)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Abhabbasuttaṃ

62. “Nava, bhikkhave, dhamme appahāya abhabbo arahattaṃ sacchikātuṃ. Katame nava? Rāgaṃ, dosaṃ, mohaṃ, kodhaṃ, upanāhaṃ, makkhaṃ, paḷāsaṃ, issaṃ, macchariyaṃ – ime kho, bhikkhave, nava dhamme appahāya abhabbo arahattaṃ sacchikātuṃ.

“Nava, bhikkhave, dhamme pahāya bhabbo arahattaṃ sacchikātuṃ. Katame nava? Rāgaṃ, dosaṃ, mohaṃ, kodhaṃ, upanāhaṃ, makkhaṃ, paḷāsaṃ, issaṃ, macchariyaṃ – ime kho, bhikkhave, nava dhamme pahāya bhabbo arahattaṃ sacchikātun”ti. Ekādasamaṃ.

Khemavaggo paṭhamo.

Tassuddānaṃ –

Khemo ca amatañceva, abhayaṃ passaddhiyena ca;

Nirodho anupubbo ca, dhammaṃ pahāya bhabbena cāti.

☸---------------------------------------------------------------------

六十二 九不能证

一 比丘们！如果不舍断九种法，就不能亲自证得阿罗汉果。是哪九种法呢？

二 就是：贪欲、瞋恚、愚痴、愤怒、怨恨、伪善、恶恼、嫉妒、悭吝。

比丘们！如果不舍断这九种法，就不能亲自证得阿罗汉果。

三 比丘们！如果舍断了九种法，就能亲自证得阿罗汉果。是哪九种法呢？

四 就是：贪欲、瞋恚、愚痴、愤怒、怨恨、伪善、恶恼、嫉妒、悭吝。

第六 安稳品［完］

此品的摄颂说：

（一～二）安稳、（三～四）不死、

（五～六）无畏、（七～八）轻安、

（九）灭尽、（一〇）［次第］灭尽、

（一一）舍断诸法之能力。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 9.52-432)/2.2 Satipaṭṭhānavagga 念住品 (AN 9.63-72)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.1 Sikkhādubbalyasutta 五学弱处 (AN 9.63)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(7) 2. Satipaṭṭhānavaggo

1. Sikkhādubbalyasuttaṃ

63. “Pañcimāni, bhikkhave, sikkhādubbalyāni. Katamāni pañca? Pāṇātipāto, adinnādānaṃ, kāmesumicchācāro, musāvādo, surāmerayamajjapamādaṭṭhānaṃ – imāni kho, bhikkhave, pañca sikkhādubbalyāni.

“Imesaṃ kho, bhikkhave, pañcannaṃ sikkhādubbalyānaṃ pahānāya cattāro satipaṭṭhānā bhāvetabbā. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Imesaṃ kho, bhikkhave, pañcannaṃ sikkhādubbalyānaṃ pahānāya ime cattāro satipaṭṭhānā bhāvetabbā”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第七 念住品

六十三 五学处弱点

一 比丘们！有五种学处的弱点。是哪五种学处的弱点呢？

二 就是：杀生、偷盗（不与取）、邪淫（欲邪行）、妄语、饮酒导致放逸。

比丘们！这就是五种学处的弱点。

三 比丘们！为了舍断这五种学处的弱点，应当修习四念住。是哪四种念住呢？

四 比丘们！在此，有比丘，于身持续观察身而安住，保持热忱、正知、具念，以此调伏世间的贪爱和忧恼。于受持续观察感受而安住，［保持热忱、正知、具念，以此调伏世间的贪爱和忧恼］。于心持续观察心而安住，［保持热忱、正知、具念，以此调伏世间的贪爱和忧恼］。于法持续观察诸法而安住，保持热忱、正知、具念，以此调伏世间的贪爱和忧恼。

比丘们！为了舍断那五种学处的弱点，应当修习这四念住。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 9.52-432)/2.2 Satipaṭṭhānavagga 念住品 (AN 9.63-72)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.2 Nīvaraṇasutta 五盖 (AN 9.64)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Nīvaraṇasuttaṃ

64. “Pañcimāni, bhikkhave, nīvaraṇāni. Katamāni pañca? Kāmacchandanīvaraṇaṃ, byāpādanīvaraṇaṃ, thinamiddhanīvaraṇaṃ, uddhaccakukkuccanīvaraṇaṃ, vicikicchānīvaraṇaṃ – imāni kho, bhikkhave, pañca nīvaraṇāni.

“Imesaṃ kho, bhikkhave, pañcannaṃ nīvaraṇānaṃ pahānāya cattāro satipaṭṭhānā bhāvetabbā. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Imesaṃ kho, bhikkhave, pañcannaṃ nīvaraṇānaṃ pahānāya ime cattāro satipaṭṭhānā bhāvetabbā”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

六十四 五盖

一 比丘们！有五种盖障。是哪五种盖障呢？

二 就是：贪欲盖、瞋恚盖、昏沉睡眠盖、掉举追悔盖、疑盖。

比丘们！这就是五种盖障。

三 比丘们！为了舍断这五种盖障，应当修习四念住。是哪四种念住呢？

四 比丘们！在此，有比丘，于身持续观察身而安住，保持热忱、正知、具念，以此调伏世间的贪爱和忧恼。于受［持续观察感受而安住，保持热忱、正知、具念，以此调伏世间的贪爱和忧恼］。于心［持续观察心而安住，保持热忱、正知、具念，以此调伏世间的贪爱和忧恼］。于法持续观察诸法而安住，保持热忱、正知、具念，以此调伏世间的贪爱和忧恼。

比丘们！为了舍断那五种盖障，应当修习这四念住。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 9.52-432)/2.2 Satipaṭṭhānavagga 念住品 (AN 9.63-72)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.3 Kāmaguṇasutta 五妙欲 (AN 9.65)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Kāmaguṇasuttaṃ

65. “Pañcime, bhikkhave, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā…pe… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime kho, bhikkhave, pañca kāmaguṇā.

“Imesaṃ kho, bhikkhave, pañcannaṃ kāmaguṇānaṃ pahānāya…pe… ime cattāro satipaṭṭhānā bhāvetabbā”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

六十五 五种妙欲

一 比丘们！有五种妙欲。是哪五种妙欲呢？

二 就是：眼所识别的色境，是可喜的、可爱的、可意的、引人爱欲的、与贪欲相关的、能染污的；耳所识别的声境［，是可喜的、可爱的、可意的、引人爱欲的、与贪欲相关的、能染污的］；鼻所识别的香境［，是可喜的、可爱的、可意的、引人爱欲的、与贪欲相关的、能染污的］；舌所识别的味境［，是可喜的、可爱的、可意的、引人爱欲的、与贪欲相关的、能染污的］；身所识别的触境，是可喜的、可爱的、可意的、引人爱欲的、与贪欲相关的、能染污的。

比丘们！这就是五种妙欲。

三 比丘们！为了舍断这五种妙欲，［应当修习四念住。是哪四种念住呢？］……等等……

［比丘们！为了舍断那五种妙欲，］应当修习这四念住。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 9.52-432)/2.2 Satipaṭṭhānavagga 念住品 (AN 9.63-72)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.4 Upādānakkhandhasutta 五取蕴 (AN 9.66)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Upādānakkhandhasuttaṃ

66. “Pañcime, bhikkhave, upādānakkhandhā. Katame pañca? Rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho – ime kho, bhikkhave, pañcupādānakkhandhā.

“Imesaṃ kho, bhikkhave, pañcannaṃ upādānakkhandhānaṃ pahānāya…pe… ime cattāro satipaṭṭhānā bhāvetabbā”ti. Catutthaṃ.

☸---------------------------------------------------------------------

六十六 五取蕴

一 比丘们！有五种取蕴。是哪五种取蕴呢？

二 就是：色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。

比丘们！这就是五种取蕴。

三 比丘们！为了舍断这五种取蕴，［应当修习四念住。是哪四种呢？］……等等……

［比丘们！为了舍断那五种取蕴，］应当修习这四念住。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 9.52-432)/2.2 Satipaṭṭhānavagga 念住品 (AN 9.63-72)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.5 Orambhāgiyasutta 五下分结 (AN 9.67)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Orambhāgiyasuttaṃ

67. “Pañcimāni, bhikkhave, orambhāgiyāni saṃyojanāni. Katamāni pañca? Sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso, kāmacchando, byāpādo – imāni kho, bhikkhave, pañcorambhāgiyāni saṃyojanāni.

“Imesaṃ kho, bhikkhave, pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānāya…pe… ime cattāro satipaṭṭhānā bhāvetabbā”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

六十七 五下分结

一 比丘们！有五种顺下分结。是哪五种顺下分结呢？

二 就是：身见、疑、戒禁取、欲贪、瞋恚。

比丘们！这就是五种顺下分结。

三 比丘们！为了舍断这五种顺下分结，［应当修习四念住。是哪四种念住呢？］……等等……

……

［比丘们！为了舍断那五种顺下分结，］应当修习这四念住。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 9.52-432)/2.2 Satipaṭṭhānavagga 念住品 (AN 9.63-72)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.6 Gatisutta 五趣 (AN 9.68)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Gatisuttaṃ

68. “Pañcimā, bhikkhave, gatiyo. Katamā pañca? Nirayo, tiracchānayoni, pettivisayo, manussā, devā – imā kho, bhikkhave, pañca gatiyo.

“Imāsaṃ kho, bhikkhave, pañcannaṃ gatīnaṃ pahānāya…pe… ime cattāro satipaṭṭhānā bhāvetabbā”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

六十八 五趣

一 比丘们！有五种生命归趣（五趣）。是哪五种趣呢？

二 就是：地狱、畜生、饿鬼、人、天。

比丘们！这就是五趣。

三 比丘们！为了舍断这五趣的因缘，？［应当修习四念住。是哪四种呢？］……等等……

［比丘们！为了舍断导致这五趣的因缘，］应当修习这四念住。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 9.52-432)/2.2 Satipaṭṭhānavagga 念住品 (AN 9.63-72)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.7 Macchariyasutta 五悭 (AN 9.69)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Macchariyasuttaṃ

69. “Pañcimāni, bhikkhave, macchariyāni. Katamāni pañca? Āvāsamacchariyaṃ, kulamacchariyaṃ, lābhamacchariyaṃ, vaṇṇamacchariyaṃ, dhammamacchariyaṃ – imāni kho, bhikkhave, pañca macchariyāni.

“Imesaṃ kho, bhikkhave, pañcannaṃ macchariyānaṃ pahānāya…pe… ime cattāro satipaṭṭhānā bhāvetabbā”ti. Sattamaṃ.

☸---------------------------------------------------------------------

六十九 五悭

一 比丘们！有五种悭吝。是哪五种悭吝呢？

二 就是：对住处悭吝、对家（施主家）悭吝、对利养悭吝、对（称赞）名声悭吝、对法悭吝。

比丘们！这就是五种悭吝。

三 比丘们！为了舍断这五种悭吝［，应当修习四念住。是哪四种呢？］……等等……

［比丘们！为了舍断那五种悭吝，］应当修习这四念住。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 9.52-432)/2.2 Satipaṭṭhānavagga 念住品 (AN 9.63-72)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.8 Uddhambhāgiyasutta 五上分结 (AN 9.70)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Uddhambhāgiyasuttaṃ

70. “Pañcimāni, bhikkhave, uddhambhāgiyāni saṃyojanāni. Katamāni pañca? Rūparāgo, arūparāgo, māno, uddhaccaṃ, avijjā – imāni kho, bhikkhave, pañcuddhambhāgiyāni saṃyojanāni.

“Imesaṃ kho, bhikkhave, pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ pahānāya…pe… ime cattāro satipaṭṭhānā bhāvetabbā”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

七十 五上分结

一 比丘们！有五种顺上分结。是哪五种顺上分结呢？

二 就是：色界贪、无色界贪、慢、掉举、无明。

比丘们！这就是五种顺上分结。

三 比丘们！为了舍断这五种顺上分结，［应当修习四念住。是哪四种呢？］……等等……

［比丘们！为了舍断那五种顺上分结，］应当修习这四念住。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.4.28 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 9.52-432)/2.2 Satipaṭṭhānavagga 念住品 (AN 9.63-72)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.9 Cetokhilasutta 五心荒芜 (AN 9.71)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Cetokhilasuttaṃ

☆ 五心荒芜 ➾ ➊ 于佛有疑、➋ 于法有疑、➌ 于僧有疑、➍ 于学有疑、➎ 瞋于同梵。

71. [a. ni. 5.205; dī. ni. 3.319; ma. ni. 1.185] “Pañcime, bhikkhave, cetokhilā [cetokhīlā (ka.)]. Katame pañca?

比丘们！有五种心的荒芜。是哪五种心的荒芜呢？

Idha bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati.

➊ 比丘们！在此，有比丘对导师（佛陀）怀疑、犹豫、不信解、不净信。

Yo so, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya.

比丘们！如果有比丘，像这样：对导师（佛陀）怀疑、犹豫、不信解、不净信，那么他的心就不会倾向于精勤、努力、持续、策励。

Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṃ paṭhamo cetokhilo.

心不倾向于精勤、努力、持续、策励的人，这就是第一种心的荒芜。

“Puna caparaṃ, bhikkhave, bhikkhu dhamme kaṅkhati…pe…

➋ 再者，比丘们！有比丘对（佛陀的）法怀疑……等等……

saṅghe kaṅkhati…

➌ 再者，比丘们！有比丘对（佛陀的）僧团怀疑……

sikkhāya kaṅkhati…

➍ 再者，比丘们！有比丘对学处（戒律）怀疑……

sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto.

➎ 再者，比丘们！有比丘对同梵行者（同修道友）心生愤怒、不悦、感到受挫、心生隔阂（荒芜）。

Yo so, bhikkhave, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya.

比丘们！如果有比丘，像这样：对同梵行者心生愤怒、不悦、感到受挫、心生隔阂，那么他的心就不会倾向于精勤、努力、持续、策励。

Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṃ pañcamo cetokhilo.

心不倾向于精勤、努力、持续、策励的人，这就是第五种心的荒芜。

“Imesaṃ, kho, bhikkhave, pañcannaṃ cetokhilānaṃ pahānāya cattāro satipaṭṭhānā bhāvetabbā. Katame cattāro?

比丘们！为了舍断这五种心的荒芜，应当修习四念住。是哪四种呢？

☆ kāya-anu-passī 详细（anu）观看（passī 发现）身（kāya） ➾ kāye kāyānupassī 在身体中，详细观看、发现身体。

Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ;

⓵ 比丘们！比丘在任何时候，都在身体中，仔细地观察、发现身体，保持热忱、正知、正念，于此身心世界中，除去贪爱、忧恼。

☆ vedanā-anu-passī 详细（anu）观看（passī 发现）受（vedanā） ➾ vedanāsu vedanānupassī 在感受中，详细观看、发现感受。

vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ…pe…

⓶ 比丘们！比丘在任何时候，都在感受中，仔细地观察、发现感受，保持热忱、正知、正念，于此身心世界中，除去贪爱、忧恼。……等等……

☆ citta-anu-passī 详细（anu）观看（passī 发现）心（citta） ➾ citte cittānupassī 在心中，详细观看、发现心。

citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ…pe…

⓷ 比丘们！比丘在任何时候，都在心中，仔细地观察、发现心，保持热忱、正知、正念，于此身心世界中，除去贪爱、忧恼。……等等……

☆ dhamma-anu-passī 详细（anu）观看（passī 发现）法（dhamma） ➾ kdhammesu dhammānupassī 在诸法中，详细观看、发现诸法。

dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

⓸ 比丘们！比丘在任何时候，都在诸法中，仔细地观察、发现诸法，保持热忱、正知、正念，于此身心世界中，除去贪爱、忧恼。

Imesaṃ kho, bhikkhave, pañcannaṃ cetokhilānaṃ pahānāya ime cattāro satipaṭṭhānā bhāvetabbā”ti. Navamaṃ.

比丘们！为了舍断那五种心的荒芜，应当修习这四念住。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 9.52-432)/2.2 Satipaṭṭhānavagga 念住品 (AN 9.63-72)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.10 Cetasovinibandhasutta 五心缚 (AN 9.72)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Cetasovinibandhasuttaṃ

☆ 五心缚 ➾ ➊ 不离爱染、➋ 不离身贪、➌ 不离色贪、➍ 不离食乐、胜乐、触乐、眠乐、➎ 不离祈愿。

☆ 不离祈愿 ➾ 祈愿“生西极乐”、祈愿“回小向大”、祈愿“毕竟成佛”、祈愿“度尽众生”…… ➾ 祈愿诸天众而修梵行。

72. “Pañcime, bhikkhave, cetasovinibandhā [cetovinibaddhā (sāratthadīpanīṭīkā) a. ni. 5.206; dī. ni. 3.320]. Katame pañca?

比丘们！有五种心的束缚。是哪五种心的束缚呢？

Idha, bhikkhave, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho.

➊ 比丘们！在此，有比丘对于欲乐没有离贪、没有离欲、没有离爱、没有离渴、没有离热恼、没有离渴爱。

Yo so, bhikkhave, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya.

比丘们！如果有比丘，对于欲乐没有离贪、没有离欲、没有离爱、没有离渴、没有离热恼、没有离渴爱，那么他的心就不会倾向于精勤、努力、持续、策励。

Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya,

心不倾向于精勤、努力、持续、策励的人，

ayaṃ paṭhamo cetasovinibandho.

这就是第一种心的束缚。

“Puna caparaṃ, bhikkhave, bhikkhu kāye avītarāgo hoti…pe…

➋ 再者，比丘们！有比丘对于身体没有离贪……等等……

rūpe avītarāgo hoti…

➌ 再者，比丘们！有比丘对于色（物质）没有离贪……

yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati …

➍ 再者，比丘们！有比丘吃饱了肚子，就沉溺于卧乐、侧卧乐、睡眠乐而住……

aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati – ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti.

➎ 再者，比丘们！有比丘心向某类天众而修梵行，（心想：）‘我通过这戒、或这誓、或这苦行、或这梵行，将成为天神或天神中的一员。’

Yo so, bhikkhave, bhikkhu aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati – ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya.

比丘们！如果有比丘像这样心向某类天众而修梵行，（心想：）‘我通过这戒、或这誓、或这苦行、或这梵行，将成为天神或天神中的一员。’ 那么他的心就不会倾向于精勤、努力、持续、策励。

Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya,

心不倾向于精勤、努力、持续、策励的人，

ayaṃ pañcamo cetasovinibandho.

这就是第五种心的束缚。

Ime kho, bhikkhave, pañca cetasovinibandhā.

比丘们！这就是五种心的束缚。

“Imesaṃ kho, bhikkhave, pañcannaṃ cetasovinibandhānaṃ pahānāya cattāro satipaṭṭhānā bhāvetabbā. Katame cattāro?

比丘们！为了舍断这五种心的束缚，应当修习四念住。是哪四种呢？

☆ kāya-anu-passī 详细（anu）观看（passī 发现）身（kāya） ➾ kāye kāyānupassī 在身体中，详细观看、发现身体。

Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ;

⓵ 比丘们！比丘在任何时候，都在身体中，仔细地观察、发现身体，保持热忱、正知、正念，于此身心世界中，除去贪爱、忧恼。

☆ vedanā-anu-passī 详细（anu）观看（passī 发现）受（vedanā） ➾ vedanāsu vedanānupassī 在感受中，详细观看、发现感受。

vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ…pe…

⓶ 比丘们！比丘在任何时候，都在感受中，仔细地观察、发现感受，保持热忱、正知、正念，于此身心世界中，除去贪爱、忧恼。……等等……

☆ citta-anu-passī 详细（anu）观看（passī 发现）心（citta） ➾ citte cittānupassī 在心中，详细观看、发现心。

citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ…pe…

⓷ 比丘们！比丘在任何时候，都在心中，仔细地观察、发现心，保持热忱、正知、正念，于此身心世界中，除去贪爱、忧恼。……等等……

☆ dhamma-anu-passī 详细（anu）观看（passī 发现）法（dhamma） ➾ kdhammesu dhammānupassī 在诸法中，详细观看、发现诸法。

dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

⓸ 比丘们！比丘在任何时候，都在诸法中，仔细地观察、发现诸法，保持热忱、正知、正念，于此身心世界中，除去贪爱、忧恼。

Imesaṃ kho, bhikkhave, pañcannaṃ cetasovinibandhānaṃ pahānāya ime cattāro satipaṭṭhānā bhāvetabbā”ti. Dasamaṃ.

比丘们！为了舍断这五种心的束缚，应当修习这四念住。

Satipaṭṭhānavaggo dutiyo.

念住品［完］

Tassuddānaṃ –

此品的摄颂说：

Sikkhā nīvaraṇākāmā, khandhā ca orambhāgiyā gati;

（一）学处、（二）盖、（三）［妙］欲、（四）［取］蕴、（五）顺下分［结］、（六）趣、

Maccheraṃ uddhambhāgiyā aṭṭhamaṃ, cetokhilā vinibandhāti.

（七）悭吝、（八）顺上分［结］、（九）心荒芜、（一〇）［心］束缚。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 9.52-432)/2.3 Sammappadhānavagga 正勤品 (AN 9.73-82)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.1 Sikkhasutta 五学弱处 (AN 9.73)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(8) 3. Sammappadhānavaggo

1. Sikkhasuttaṃ

☆ 五学弱处 ➾ ➊ 杀生、➋ 不与取、➌ 邪爱行（邪淫）、➍ 妄语、➎ 饮酒。

73. “Pañcimāni, bhikkhave, sikkhādubbalyāni. Katamāni pañca?

比丘们！有五种学处的弱点。是哪五种呢？

Pāṇātipāto, adinnādānaṃ, kāmesumicchācāro, musāvādo, surāmerayamajjapamādaṭṭhānaṃ – imāni kho, bhikkhave, pañca sikkhādubbalyāni.

就是：‘➊ 杀生、➋ 偷盗（不与取）、➌ 邪淫（欲邪行）、➍ 妄语、➎ 饮酒导致放逸。’比丘们！这就是五种学处的弱点。

“Imesaṃ kho, bhikkhave, pañcannaṃ sikkhādubbalyānaṃ pahānāya cattāro sammappadhānā bhāvetabbā. Katame cattāro?

比丘们！为了舍断这五种学处的弱点，应当修习四正勤。是哪四种正勤呢？

Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;

在此，比丘们！比丘生起意欲，努力，发起精进，策励自心，持续奋斗，为了‘➊ 防恶——防止未生的恶、不善法’，令它们不生起；

uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;

生起意欲，努力，发起精进，策励自心，持续奋斗，为了‘➋ 断恶——舍断已生的恶、不善法’，令它们被断除；

anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;

生起意欲，努力，发起精进，策励自心，持续奋斗，为了‘➌ 修善——生起未生的善法’，令它们生起；

uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

生起意欲，努力，发起精进，策励自心，持续奋斗，为了‘➍ 成善——保持已生的善法’，令它们稳固、不失、增长、广大、修习圆满。

Imesaṃ kho, bhikkhave, pañcannaṃ sikkhādubbalyānaṃ pahānāya ime cattāro sammappadhānā bhāvetabbā”ti. Paṭhamaṃ.

比丘们！为了舍断那五种学处的弱点，应当修习这四正勤。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 9.52-432)/2.3 Sammappadhānavagga 正勤品 (AN 9.73-82)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.2--9 Nīvaraṇasuttādi 五盖等八经 (AN 9.74-81)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

74-81. (Yathā satipaṭṭhānavagge tathā sammappadhānavasena vitthāretabbā.)

☸---------------------------------------------------------------------

七十四～八十一 五盖等八经

（就像念住品中的经文一样，此处应以四正勤来详细解说，直到本品结束）

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 9.52-432)/2.3 Sammappadhānavagga 正勤品 (AN 9.73-82)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.10 Cetasovinibandhasutta 五心缚 (AN 9.82)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Cetasovinibandhasuttaṃ

☆ 五心缚 ➾ ➊ 不离爱染、➋ 不离身贪、➌ 不离色贪、➍ 不离食乐、胜乐、触乐、眠乐、➎ 不离祈愿。

☆ 不离祈愿 ➾ 祈愿“生西极乐”、祈愿“回小向大”、祈愿“毕竟成佛”、祈愿“度尽众生”…… ➾ 祈愿诸天众而修梵行。

82. “Pañcime, bhikkhave, cetasovinibandhā. Katame pañca?

比丘们！有五种心的束缚。是哪五种心的束缚呢？

Idha, bhikkhave, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho.

➊ 比丘们！在此，有比丘对于欲乐没有离贪、没有离欲、没有离爱、没有离渴、没有离热恼、没有离渴爱。

Yo so, bhikkhave, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya.

比丘们！如果有比丘，对于欲乐没有离贪、没有离欲、没有离爱、没有离渴、没有离热恼、没有离渴爱，那么他的心就不会倾向于精勤、努力、持续、策励。

Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya,

心不倾向于精勤、努力、持续、策励的人，

ayaṃ paṭhamo cetasovinibandho.

这就是第一种心的束缚。

“Puna caparaṃ, bhikkhave, bhikkhu kāye avītarāgo hoti…pe…

➋ 再者，比丘们！有比丘对于身体没有离贪……等等……

rūpe avītarāgo hoti…

➌ 再者，比丘们！有比丘对于色（物质）没有离贪……

yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati …

➍ 再者，比丘们！有比丘吃饱了肚子，就沉溺于卧乐、侧卧乐、睡眠乐而住……

aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati – ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti.

➎ 再者，比丘们！有比丘心向某类天众而修梵行，（心想：）‘我通过这戒、或这誓、或这苦行、或这梵行，将成为天神或天神中的一员。’

Yo so, bhikkhave, bhikkhu aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati – ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya.

比丘们！如果有比丘像这样心向某类天众而修梵行，（心想：）‘我通过这戒、或这誓、或这苦行、或这梵行，将成为天神或天神中的一员。’ 那么他的心就不会倾向于精勤、努力、持续、策励。

Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya,

心不倾向于精勤、努力、持续、策励的人，

ayaṃ pañcamo cetasovinibandho.

这就是第五种心的束缚。

Ime kho, bhikkhave, pañca cetasovinibandhā.

比丘们！这就是五种心的束缚。

“Imesaṃ kho, bhikkhave, pañcannaṃ cetasovinibandhānaṃ pahānāya cattāro sammappadhānā bhāvetabbā. Katame cattāro?

比丘们！为了舍断这五种心的束缚，应当修习四正勤。是哪四种正勤呢？

Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;

在此，比丘们！比丘生起意欲，努力，发起精进，策励自心，持续奋斗，为了‘➊ 防恶——防止未生的恶、不善法’，令它们不生起；

uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya…

生起意欲，努力，发起精进，策励自心，持续奋斗，为了‘➋ 断恶——舍断已生的恶、不善法’，令它们被断除；

anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya…

生起意欲，努力，发起精进，策励自心，持续奋斗，为了‘➌ 修善——生起未生的善法’，令它们生起；

uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

生起意欲，努力，发起精进，策励自心，持续奋斗，为了‘➍ 成善——保持已生的善法’，令它们稳固、不失、增长、广大、修习圆满。

Imesaṃ kho, bhikkhave, pañcannaṃ cetasovinibandhānaṃ pahānāya ime cattāro sammappadhānā bhāvetabbā”ti. Dasamaṃ.

比丘们！为了舍断那五种心的束缚，应当修习这四正勤。

Sammappadhānavaggo tatiyo.

正勤品［完］

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 9.52-432)/2.4 Iddhipādavagga 神足品 (AN 9.83-92)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.1 Sikkhasutta 五学弱处 (AN 9.83)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(9) 4. Iddhipādavaggo

1. Sikkhasuttaṃ

83. “Pañcimāni, bhikkhave, sikkhādubbalyāni. Katamāni pañca? Pāṇātipāto…pe… surāmerayamajjapamādaṭṭhānaṃ – imāni kho, bhikkhave, pañca sikkhādubbalyāni.

“Imesaṃ kho, bhikkhave, pañcannaṃ sikkhādubbalyānaṃ pahānāya cattāro iddhipādā bhāvetabbā. Katame cattāro? Idha, bhikkhave, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhi… cittasamādhi… vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. Imesaṃ kho, bhikkhave, pañcannaṃ sikkhādubbalyānaṃ pahānāya ime cattāro iddhipādā bhāvetabbā”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第九 神足品

八十三 五学处弱点

一 比丘们！有五种学处的弱点。是哪五种呢？

二 就是：杀生、［偷盗（不与取）、邪淫（欲邪行）、妄语、］饮酒导致放逸。

比丘们！这就是五种学处的弱点。

三 比丘们！为了舍断这五种学处的弱点，应当修习四神足。是哪四种神足呢？

四 比丘们！在此，有比丘修习具有欲定和精勤之行的神足；修习具有精进定［和精勤之行的神足］；［修习］具有心定［和精勤之行的神足］；修习具有审查定和精勤之行的神足。

比丘们！为了舍断那五种学处的弱点，应当修习这四神足。］

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 9.52-432)/2.4 Iddhipādavagga 神足品 (AN 9.83-92)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.2--9 Nīvaraṇasuttādi 五盖等八经 (AN 9.84-91)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

84-91. (Yathā satipaṭṭhānavagge tathā iddhipādavasena vitthāretabbā.)

☸---------------------------------------------------------------------

八十四～九十一 五盖等八经

［其余的经文，应以四神足作为基础来详细解说，如同前述念住品和正勤品中的模式］。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 9.52-432)/2.4 Iddhipādavagga 神足品 (AN 9.83-92)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.10 Cetasovinibandhasutta 五心缚 (AN 9.92)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Cetasovinibandhasuttaṃ

☆ 五心缚 ➾ ➊ 不离爱染、➋ 不离身贪、➌ 不离色贪、➍ 不离食乐、胜乐、触乐、眠乐、➎ 不离祈愿。

☆ 不离祈愿 ➾ 祈愿“生西极乐”、祈愿“回小向大”、祈愿“毕竟成佛”、祈愿“度尽众生”…… ➾ 祈愿诸天众而修梵行。

92. “Pañcime, bhikkhave, cetasovinibandhā. Katame pañca?

“比丘们！有五种心的束缚。是哪五种心的束缚呢？

Idha, bhikkhave, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho.

➊ 比丘们！在此，有比丘对于欲乐没有离贪、没有离欲、没有离爱、没有离渴、没有离热恼、没有离渴爱。

Yo so, bhikkhave, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya.

比丘们！如果有比丘，对于欲乐没有离贪、没有离欲、没有离爱、没有离渴、没有离热恼、没有离渴爱，那么他的心就不会倾向于精勤、努力、持续、策励。

Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya,

心不倾向于精勤、努力、持续、策励的人，

ayaṃ paṭhamo cetasovinibandho.

这就是第一种心的束缚。

Puna caparaṃ, bhikkhave, bhikkhu kāye avītarāgo hoti…pe…

➋ 再者，比丘们！有比丘对于身体没有离贪……等等……

rūpe avītarāgo hoti…

➌ 再者，比丘们！有比丘对于色（物质）没有离贪……

yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati …

➍ 再者，比丘们！有比丘吃饱了肚子，就沉溺于卧乐、侧卧乐、睡眠乐而住……

aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati – ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti.

➎ 再者，比丘们！有比丘心向某类天众而修梵行，（心想：）‘我通过这戒、或这誓、或这苦行、或这梵行，将成为天神或天神中的一员。’

Yo so, bhikkhave, bhikkhu aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati – ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya.

比丘们！如果有比丘像这样心向某类天众而修梵行，（心想：）‘我通过这戒、或这誓、或这苦行、或这梵行，将成为天神或天神中的一员。’ 那么他的心就不会倾向于精勤、努力、持续、策励。

Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya,

心不倾向于精勤、努力、持续、策励的人，

ayaṃ pañcamo cetasovinibandho.

这就是第五种心的束缚。

Ime kho, bhikkhave, pañca cetasovinibandhā.

比丘们！这就是五种心的束缚。

Imesaṃ kho, bhikkhave, pañcannaṃ cetasovinibandhānaṃ pahānāya ime cattāro iddhipādā bhāvetabbā. Katame cattāro?

比丘们！为了舍断这五种心的束缚，应当修习四神足。是哪四种呢？

☆ chanda-samādhi-padhāna-saṅkhāra-samannāgataṃ 具足（samannāgata 成就）欲定（chanda-samādhi 欲灭）胜行（padhāna-saṅkhāra） ➾ 修习（bhāveti）具足欲定胜行之神足（iddhipāda） ➾ 修习具足欲定、成就欲灭胜行之神足！

Idha, bhikkhave, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti,

⓵ 比丘们！在此，有比丘修习具足欲定和精勤之行的神足！

☆ vīriya-samādhi-padhāna-saṅkhāra-samannāgataṃ 具足（samannāgata 成就）勤定（vīriya-samādhi 勤灭）胜行（padhāna-saṅkhāra） ➾ 修习（bhāveti）具足勤定胜行之神足（iddhipāda） ➾ 修习具足勤定、成就勤灭胜行之神足！

vīriyasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti,

⓶ 修习具足精进定和精勤之行的神足！

☆ citta-samādhi-padhāna-saṅkhāra-samannāgataṃ 具足（samannāgata 成就）心定（citta-samādhi 心灭）胜行（padhāna-saṅkhāra） ➾ 修习（bhāveti）具足心定胜行之神足（iddhipāda） ➾ 修习具足心定、成就心灭胜行之神足！

cittasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti,

⓷ 修习具足心定和精勤之行的神足！

☆ vīmaṃsā-samādhi-padhāna-saṅkhāra-samannāgataṃ 具足（samannāgata 成就）观定（vīmaṃsā-samādhi 观灭）胜行（padhāna-saṅkhāra） ➾ 修习（bhāveti）具足观定胜行之神足（iddhipāda） ➾ 修习具足观定、成就观灭胜行之神足！

vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.

⓸ 修习具足审查定和精勤之行的神足！

Imesaṃ kho, bhikkhave, pañcannaṃ cetasovinibandhānaṃ pahānāya ime cattāro iddhipādā bhāvetabbā”ti. Dasamaṃ.

比丘们！为了舍断那五种心的束缚，应当修习这四神足。”

Iddhipādavaggo catuttho.

神足品［完］

［摄颂说：］

Yatheva satipaṭṭhānā, padhānā caturopi ca;

如同四念住、四正勤，

Cattāro iddhipādā ca, tatheva sampayojayeti.

四神足也是一样，应同样地结合修习。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 9.52-432)/2.5 Rāgapeyyāla 贪中略品 (AN 9.93-432)”

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【经名】 2.5.1 知贪九法 (AN 9.93)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(10) 5. Rāgapeyyālaṃ

93. “Rāgassa, bhikkhave, abhiññāya nava dhammā bhāvetabbā. Katame nava? Asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā – rāgassa, bhikkhave abhiññāya ime nava dhammā bhāvetabbā”ti.

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贪品（中略）

一 了知贪的九法

一 比丘们！为了以胜智了知贪欲，应当修习九种法。是哪九种法呢？

二 就是：不净想、死想、食厌想、一切世间不可乐想、无常想、无常即苦想、苦即无我想、断想、离贪想。

比丘们！为了以胜智了知贪欲，应当修习这九种法。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 9.52-432)/2.5 Rāgapeyyāla 贪中略品 (AN 9.93-432)”

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【经名】 2.5.2 知贪九法之二 (AN 9.94)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

94. “Rāgassa, bhikkhave, abhiññāya nava dhammā bhāvetabbā. Katame nava? Paṭhamaṃ jhānaṃ, dutiyaṃ jhānaṃ, tatiyaṃ jhānaṃ, catutthaṃ jhānaṃ, ākāsānañcāyatanaṃ, viññāṇañcāyatanaṃ, ākiñcaññāyatanaṃ, nevasaññānāsaññāyatanaṃ, saññāvedayitanirodho – rāgassa, bhikkhave, abhiññāya ime nava dhammā bhāvetabbā”ti.

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了知贪的九法之二

一 比丘们！为了以胜智了知贪欲，应当修习九种法。是哪九种法呢？

二 就是：初禅、第二禅、第三禅、第四禅、空无边处、识无边处、无所有处、非想非非想处、想受灭。

比丘们！为了以胜智了知贪欲，应当修习这九种法。

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☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 9.52-432)/2.5 Rāgapeyyāla 贪中略品 (AN 9.93-432)”

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【经名】 2.5.3--20 遍知贪等十八经 (AN 9.95-112)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

95-112. “Rāgassa, bhikkhave, pariññāya…pe… parikkhayāya…pe… pahānāya…pe… khayāya…pe… vayāya…pe… virāgāya…pe… nirodhāya…pe… cāgāya…pe… paṭinissaggāya…pe… ime nava dhammā bhāvetabbā”.

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遍知贪等十八经

比丘们！为了完全了解贪……为了彻底灭尽……为了舍断……为了灭尽……为了衰灭……为了离贪……为了灭尽……为了舍弃……为了放舍［贪］，应当修习这九种法。（注：此处九法，可以指AN 9.93的不净想等九想，也可以指AN 9.94的九次第定。原文省略，可依此类推。）

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《9》Navakanipātapāḷi 九集 (AN 9, 1-432)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 9.52-432)/2.5 Rāgapeyyāla 贪中略品 (AN 9.93-432)”

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【经名】 2.5.21--340 遍知瞋等三二０经 (AN 9.113-432)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

113-432. “Dosassa…pe… mohassa… kodhassa… upanāhassa… makkhassa… paḷāsassa… issāya… macchariyassa… māyāya… sāṭheyyassa… thambhassa… sārambhassa… mānassa… atimānassa… madassa… pamādassa abhiññāya…pe… pariññāya… parikkhayāya… pahānāya… khayāya… vayāya… virāgāya… nirodhāya … cāgāya… paṭinissaggāya…pe… ime nava dhammā bhāvetabbā”ti.

Rāgapeyyālaṃ niṭṭhitaṃ.

Navakanipātapāḷi niṭṭhitā.

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遍知瞋等三百二十经

［比丘们！为了以胜智了知］瞋……痴……忿……恨……覆（伪善）……恼（恶恼）……嫉……悭……谄……诳……傲（顽固）……愤发（争胜）……慢……过慢……憍……

一 ［比丘们！］为了以胜智了知放逸，［应当修习九种法。是哪九种法呢？

二 就是：不净想、死想、食厌想、一切世间不可乐想、无常想、无常即苦想、苦即无我想、断想、离贪想。

比丘们！为了以胜智了知放逸，应当修习这九种法］。

一 ［比丘们！为了以胜智了知放逸，应当修习九种法。是哪九种法呢？

二 就是：初禅、第二禅、第三禅、第四禅、空无边处、识无边处、无所有处、非想非非想处、想受灭。

比丘们！为了以胜智了知放逸，应当修习这九种法］。

［比丘们！］为了完全了解［放逸］……为了彻底灭尽……为了舍断……为了灭尽……为了衰灭……为了离贪……为了灭尽……为了舍弃……为了放舍［放逸］，应当修习这九种法。

世尊这样说了。那些比丘们听了世尊的教导，心生欢喜，信受奉行。

九集 完

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 10.1-50)/1.1 Ānisaṃsavagga 功德品 (AN 10.1-10)”

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【经名】 1.1.1 Kimatthiyasutta 解脱何因 (AN 10.1)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

Namo tassa bhagavato arahato sammāsambuddhassa

Aṅguttaranikāyo

增支部经典

Dasakanipātapāḷi

十集

1. Paṭhamapaṇṇāsakaṃ

初五十经篇

1. Ānisaṃsavaggo

功德品

1. Kimatthiyasuttaṃ

解脱何因

1. Evaṃ me sutaṃ –

我是这样听说的——

ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.

那时，世尊住在舍卫国的祇树给孤独园。

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami;

那时，具寿阿难去到世尊所在的地方。

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

去到后，礼敬世尊，然后坐在一边。

Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

坐在一边的具寿阿难对世尊这样说：

☆ 解脱何因 ➾ ➊ 善戒 ➫ ➋ 无悔 ➫ ➌ 愉悦 ➫ ➍ 喜悦 ➫ ➎ 轻安 ➫ ➏ 快乐 ➫ ➐ 定 ➫ ➑ 如实知见 ➫ ➒ 厌离 ➫ ➓ 解脱知见。

“Kimatthiyāni, bhante, kusalāni sīlāni kimānisaṃsānī”ti?

“➊ 大德！善的戒行，是为了什么而存在？有什么利益呢？”

“Avippaṭisāratthāni kho, ānanda, kusalāni sīlāni avippaṭisārānisaṃsānī”ti.

“阿难！善的戒行，是为了无悔而存在，以无悔为利益。”

“Avippaṭisāro pana, bhante, kimatthiyo kimānisaṃso”ti?

“➋ 大德！那么，无悔，是为了什么而存在？有什么利益呢？”

“Avippaṭisāro kho, ānanda, pāmojjattho pāmojjānisaṃso”ti [pāmujjattho pāmujjānisaṃsoti (sī. syā. pī.) a. ni. 11.1].

“阿难！无悔，是为了愉悦而存在，以愉悦为利益。”

“Pāmojjaṃ pana, bhante, kimatthiyaṃ kimānisaṃsan”ti?

“➌ 大德！那么，愉悦，是为了什么而存在？有什么利益呢？”

“Pāmojjaṃ kho, ānanda, pītatthaṃ pītānisaṃsan”ti.

“阿难！愉悦，是为了喜悦而存在，以喜悦为利益。”

“Pīti pana, bhante, kimatthiyā kimānisaṃsā”ti?

“➍ 大德！那么，喜悦，是为了什么而存在？有什么利益呢？”

“Pīti kho, ānanda, passaddhatthā passaddhānisaṃsā”ti.

“阿难！喜悦，是为了轻安而存在，以轻安为利益。”

“Passaddhi pana, bhante, kimatthiyā kimānisaṃsā”ti?

“➎ 大德！那么，轻安，是为了什么而存在？有什么利益呢？”

“Passaddhi kho, ānanda, sukhatthā sukhānisaṃsā”ti.

“阿难！轻安，是为了快乐而存在，以快乐为利益。”

“Sukhaṃ pana, bhante, kimatthiyaṃ kimānisaṃsan”ti?

“➏ 大德！那么，快乐，是为了什么而存在？有什么利益呢？”

“Sukhaṃ kho, ānanda, samādhatthaṃ samādhānisaṃsan”ti.

“阿难！快乐，是为了禅定而存在，以禅定为利益。”

“Samādhi pana, bhante, kimatthiyo kimānisaṃso”ti?

“➐ 大德！那么，禅定，是为了什么而存在？有什么利益呢？”

“Samādhi kho, ānanda, yathābhūtañāṇadassanattho yathābhūtañāṇadassanānisaṃso”ti.

“阿难！禅定，是为了如实知见而存在，以如实知见为利益。”

“Yathābhūtañāṇadassanaṃ pana, bhante, kimatthiyaṃ kimānisaṃsan”ti?

“➑ 大德！那么，如实知见，是为了什么而存在？有什么利益呢？”

“Yathābhūtañāṇadassanaṃ kho, ānanda, nibbidāvirāgatthaṃ nibbidāvirāgānisaṃsan”ti.

“阿难！如实知见，是为了厌离而存在，以厌离为利益。”

“Nibbidāvirāgo pana, bhante kimatthiyo kimānisaṃso”ti?

“➒ 大德！那么，厌离，是为了什么而存在？有什么利益呢？”

“Nibbidāvirāgo kho, ānanda, vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṃso [… nisaṃsoti (sī. ka.)].

“阿难！厌离，是为了 ➓ 解脱知见而存在，以解脱知见为利益。”

“Iti kho, ānanda, kusalāni sīlāni avippaṭisāratthāni avippaṭisārānisaṃsāni;

“阿难！正是这样，➊ 善的戒行，是为了无悔而存在，以无悔为利益；

avippaṭisāro pāmojjattho pāmojjānisaṃso;

➋ 无悔，是为了愉悦而存在，以愉悦为利益；

pāmojjaṃ pītatthaṃ pītānisaṃsaṃ;

➌ 愉悦，是为了喜悦而存在，以喜悦为利益；

pīti passaddhatthā passaddhānisaṃsā;

➍ 喜悦，是为了轻安而存在，以轻安为利益；

passaddhi sukhatthā sukhānisaṃsā;

➎ 轻安，是为了快乐而存在，以快乐为利益；

sukhaṃ samādhatthaṃ samādhānisaṃsaṃ;

➏ 快乐，是为了禅定而存在，以禅定为利益；

samādhi yathābhūtañāṇadassanattho yathābhūtañāṇadassanānisaṃso;

➐ 禅定，是为了如实知见而存在，以如实知见为利益；

yathābhūtañāṇadassanaṃ nibbidāvirāgatthaṃ nibbidāvirāgānisaṃsaṃ;

➑ 如实知见，是为了厌离而存在，以厌离为利益；

nibbidāvirāgo vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṃso.

➒ 厌离，是为了 ➓ 解脱知见而存在，以解脱知见为利益。

Iti kho, ānanda, kusalāni sīlāni anupubbena aggāya parentī”ti [arahattāya pūrentīti (syā.)]. Paṭhamaṃ.

阿难！正是这样，善的戒行，按顺序导向最终的目标（解脱）。”第一经。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 10.1-50)/1.1 Ānisaṃsavagga 功德品 (AN 10.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.2 Cetanākaraṇīyasutta 不需刻意 (AN 10.2)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Cetanākaraṇīyasuttaṃ

二 不需刻意

2. [a. ni. 11.2] “Sīlavato, bhikkhave, sīlasampannassa na cetanāya karaṇīyaṃ – ‘avippaṭisāro me uppajjatū’ti.

诸比丘！持守戒律、具足戒行的人，不需要刻意想：‘愿我生起无悔！’

Dhammatā esā, bhikkhave, yaṃ sīlavato sīlasampannassa avippaṭisāro uppajjati.

诸比丘！这是自然法则，持守戒律、具足戒行的人，（自然）会生起无悔。

Avippaṭisārissa, bhikkhave, na cetanāya karaṇīyaṃ – ‘pāmojjaṃ me uppajjatū’ti.

诸比丘！无悔的人，不需要刻意想：‘愿我生起愉悦！’

Dhammatā esā, bhikkhave, yaṃ avippaṭisārissa pāmojjaṃ jāyati.

诸比丘！这是自然法则，无悔的人，（自然）会生起愉悦。

Pamuditassa, bhikkhave, na cetanāya karaṇīyaṃ – ‘pīti me uppajjatū’ti.

诸比丘！愉悦的人，不需要刻意想：‘愿我生起喜悦！’

Dhammatā esā, bhikkhave, yaṃ pamuditassa pīti uppajjati.

诸比丘！这是自然法则，愉悦的人，（自然）会生起喜悦。

Pītimanassa, bhikkhave, na cetanāya karaṇīyaṃ – ‘kāyo me passambhatū’ti.

诸比丘！内心喜悦的人，不需要刻意想：‘愿我的身体变得轻安！’

Dhammatā esā, bhikkhave, yaṃ pītimanassa kāyo passambhati.

诸比丘！这是自然法则，内心喜悦的人，身体（自然）会变得轻安。

Passaddhakāyassa, bhikkhave, na cetanāya karaṇīyaṃ – ‘sukhaṃ vediyāmī’ti.

诸比丘！身体轻安的人，不需要刻意想：‘愿我感受到快乐！’

Dhammatā esā, bhikkhave, yaṃ passaddhakāyo sukhaṃ vediyati.

诸比丘！这是自然法则，身体轻安的人，（自然）会感受到快乐。

Sukhino, bhikkhave, na cetanāya karaṇīyaṃ – ‘cittaṃ me samādhiyatū’ti.

诸比丘！快乐的人，不需要刻意想：‘愿我的心进入禅定！’

Dhammatā esā, bhikkhave, yaṃ sukhino cittaṃ samādhiyati.

诸比丘！这是自然法则，快乐的人，心（自然）会进入禅定。

Samāhitassa, bhikkhave, na cetanāya karaṇīyaṃ – ‘yathābhūtaṃ jānāmi passāmī’ti.

诸比丘！进入禅定的人，不需要刻意想：‘愿我能如实地了知和看见！’

Dhammatā esā, bhikkhave, yaṃ samāhito yathābhūtaṃ jānāti passati.

诸比丘！这是自然法则，进入禅定的人，（自然）能如实地了知和看见。

Yathābhūtaṃ, bhikkhave, jānato passato na cetanāya karaṇīyaṃ – ‘nibbindāmi virajjāmī’ti.

诸比丘！如实了知和看见的人，不需要刻意想：‘愿我能厌离、离贪！’

Dhammatā esā, bhikkhave, yaṃ yathābhūtaṃ jānaṃ passaṃ nibbindati virajjati.

诸比丘！这是自然法则，如实了知和看见的人，（自然）会厌离、离贪。

Nibbinnassa [nibbindassa (sī. ka.)], bhikkhave, virattassa na cetanāya karaṇīyaṃ – ‘vimuttiñāṇadassanaṃ sacchikaromī’ti.

诸比丘！厌离、离贪的人，不需要刻意想：‘愿我亲证解脱知见！’

Dhammatā esā, bhikkhave, yaṃ nibbinno [nibbindo (sī. ka.)] viratto vimuttiñāṇadassanaṃ sacchikaroti.

诸比丘！这是自然法则，厌离、离贪的人，（自然）会亲证解脱知见。

“Iti kho, bhikkhave, nibbidāvirāgo vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṃso;

诸比丘！正是这样，厌离、离贪，以解脱知见为目的，以解脱知见为利益；

yathābhūtañāṇadassanaṃ nibbidāvirāgatthaṃ nibbidāvirāgānisaṃsaṃ;

如实知见，以厌离、离贪为目的，以厌离、离贪为利益；

samādhi yathābhūtañāṇadassanattho yathābhūtañāṇadassanānisaṃso;

禅定，以如实知见为目的，以如实知见为利益；

sukhaṃ samādhatthaṃ samādhānisaṃsaṃ;

快乐，以禅定为目的，以禅定为利益；

passaddhi sukhatthā sukhānisaṃsā;

轻安，以快乐为目的，以快乐为利益；

pīti passaddhatthā passaddhānisaṃsā;

喜悦，以轻安为目的，以轻安为利益；

pāmojjaṃ pītatthaṃ pītānisaṃsaṃ;

愉悦，以喜悦为目的，以喜悦为利益；

avippaṭisāro pāmojjattho pāmojjānisaṃso;

无悔，以愉悦为目的，以愉悦为利益；

kusalāni sīlāni avippaṭisāratthāni avippaṭisārānisaṃsāni.

善的戒行，以无悔为目的，以无悔为利益。

Iti kho, bhikkhave, dhammā dhamme abhisandenti, dhammā dhamme paripūrenti apārā pāraṃ gamanāyā”ti. Dutiyaṃ.

诸比丘！正是这样，（前）法引发（后）法，（前）法圆满（后）法，从而从此岸到达彼岸。”第二经。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.7.25 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 10.1-50)/1.1 Ānisaṃsavagga 功德品 (AN 10.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.3 Paṭhamaupanisasutta 戒的比喻之一 (AN 10.3)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Paṭhamaupanisasuttaṃ

戒的比喻之一

☆ ➊ （破）戒 ✄ ➋ （无）无悔 ✄ ➌ （无）愉悦 ✄ ➍ （无）喜悦 ✄ ➎ （无）轻安 ✄ ➏ （无）快乐 ✄ ➐ （无）正定 ✄ ➑ （无）如实知见 ✄ ➒ （无）厌离离贪 ✄ ➓ （无）解脱知见。 ～☹

3. [a. ni. 5.24; 11.3] “Dussīlassa, bhikkhave, sīlavipannassa hatūpaniso hoti avippaṭisāro;

➊ 诸比丘！对于破戒、毁坏戒行的人，无悔的近因（upanisa）就被破坏了；

avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṃ hoti pāmojjaṃ;

➋ 没有无悔、毁坏了无悔的人，愉悦的近因就被破坏了；

pāmojje asati pāmojjavipannassa hatūpanisā hoti pīti;

➌ 没有愉悦、毁坏了愉悦的人，喜悦的近因就被破坏了；

pītiyā asati pītivipannassa hatūpanisā hoti passaddhi;

➍ 没有喜悦、毁坏了喜悦的人，轻安的近因就被破坏了；

passaddhiyā asati passaddhivipannassa hatūpanisaṃ hoti sukhaṃ;

➎ 没有轻安、毁坏了轻安的人，快乐的近因就被破坏了；

sukhe asati sukhavipannassa hatūpaniso hoti sammāsamādhi;

➏ 没有快乐、毁坏了快乐的人，正定的近因就被破坏了；

sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ;

➐ 没有正定、毁坏了正定的人，如实知见的近因就被破坏了；

yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo;

➑ 没有如实知见、毁坏了如实知见的人，厌离离贪的近因就被破坏了；

nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ.

➒ 没有厌离离贪、毁坏了厌离离贪的人，➓ 解脱知见的近因就被破坏了。

Seyyathāpi, bhikkhave, rukkho sākhāpalāsavipanno.

诸比丘！这就像一棵树，如果它的枝叶被毁坏了，

Tassa papaṭikāpi na pāripūriṃ gacchati, tacopi… pheggupi… sāropi na pāripūriṃ gacchati.

那么它的嫩芽就不能圆满成长，它的树皮、肤材（边材）、心材也不能圆满成长。

Evamevaṃ kho, bhikkhave, dussīlassa sīlavipannassa hatūpaniso hoti avippaṭisāro;

诸比丘！正是这样，对于破戒、毁坏戒行的人，无悔的近因就被破坏了；

avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṃ hoti…pe… vimuttiñāṇadassanaṃ.

没有无悔、毁坏了无悔的人，［愉悦的近因就被破坏了；没有愉悦、毁坏了愉悦的人，喜悦的近因就被破坏了；没有喜悦、毁坏了喜悦的人，轻安的近因就被破坏了；没有轻安、毁坏了轻安的人，快乐的近因就被破坏了；没有快乐、毁坏了快乐的人，正定的近因就被破坏了；没有正定、毁坏了正定的人，如实知见的近因就被破坏了；没有如实知见、毁坏了如实知见的人，厌离离贪的近因就被破坏了；没有厌离离贪、毁坏了厌离离贪的人，］解脱知见的近因就被破坏了。

“Sīlavato, bhikkhave, sīlasampannassa upanisasampanno hoti avippaṭisāro;

➀ 诸比丘！对于持守戒律、具足戒行的人，无悔的近因是具足的；

avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti pāmojjaṃ;

➁ 有无悔、具足无悔的人，愉悦的近因是具足的；

pāmojje sati pāmojjasampannassa upanisasampannā hoti pīti;

➂ 有愉悦、具足愉悦的人，喜悦的近因是具足的；

pītiyā sati pītisampannassa upanisasampannā hoti passaddhi;

➃ 有喜悦、具足喜悦的人，轻安的近因是具足的；

passaddhiyā sati passaddhisampannassa upanisasampannaṃ hoti sukhaṃ;

➄ 有轻安、具足轻安的人，快乐的近因是具足的；

sukhe sati sukhasampannassa upanisasampanno hoti sammāsamādhi;

➅ 有快乐、具足快乐的人，正定的近因是具足的；

sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ;

➆ 有正定、具足正定的人，如实知见的近因是具足的；

yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo;

➇ 有如实知见、具足如实知见的人，厌离离贪的近因是具足的；

nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanaṃ.

➈ 有厌离离贪、具足厌离离贪的人，➉ 解脱知见的近因是具足的。

Seyyathāpi, bhikkhave, rukkho sākhāpalāsasampanno.

诸比丘！这就像一棵树，如果它的枝叶是茂盛的（具足的），

Tassa papaṭikāpi pāripūriṃ gacchati, tacopi… pheggupi… sāropi pāripūriṃ gacchati.

那么它的嫩芽就能圆满成长，它的树皮、肤材（边材）、心材也能圆满成长。

Evamevaṃ kho, bhikkhave, sīlavato sīlasampannassa upanisasampanno hoti avippaṭisāro;

诸比丘！正是这样，对于持守戒律、具足戒行的人，无悔的近因是具足的；

avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti…pe… vimuttiñāṇadassanan”ti. Tatiyaṃ.

有无悔、具足无悔的人，［愉悦的近因是具足的；有愉悦、具足愉悦的人，喜悦的近因是具足的；有喜悦、具足喜悦的人，轻安的近因是具足的；有轻安、具足轻安的人，快乐的近因是具足的；有快乐、具足快乐的人，正定的近因是具足的；有正定、具足正定的人，如实知见的近因是具足的；有如实知见、具足如实知见的人，厌离离贪的近因是具足的；有厌离离贪、具足厌离离贪的人，］解脱知见的近因是具足的。”第三经。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 10.1-50)/1.1 Ānisaṃsavagga 功德品 (AN 10.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.4 Dutiyaupanisasutta 戒的比喻之二 (AN 10.4)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Dutiyaupanisasuttaṃ

四 戒的比喻之二

4. [a. ni. 11.4] Tatra kho āyasmā sāriputto bhikkhū āmantesi –

在那里，具寿舍利弗对诸比丘说：

“dussīlassa, āvuso, sīlavipannassa hatūpaniso hoti avippaṭisāro;

“朋友们（āvuso）！对于破戒、毁坏戒行的人，无悔的近因就被破坏了；

avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṃ hoti…pe… vimuttiñāṇadassanaṃ.

没有无悔、毁坏了无悔的人，［愉悦的近因就被破坏了；没有愉悦、毁坏了愉悦的人，喜悦的近因就被破坏了；没有喜悦、毁坏了喜悦的人，轻安的近因就被破坏了；没有轻安、毁坏了轻安的人，快乐的近因就被破坏了；没有快乐、毁坏了快乐的人，正定的近因就被破坏了；没有正定、毁坏了正定的人，如实知见的近因就被破坏了；没有如实知见、毁坏了如实知见的人，厌离离贪的近因就被破坏了；没有厌离离贪、毁坏了厌离离贪的人，］解脱知见的近因就被破坏了。

Seyyathāpi, āvuso, rukkho sākhāpalāsavipanno.

朋友们！这就像一棵树，如果它的枝叶被毁坏了，

Tassa papaṭikāpi na pāripūriṃ gacchati, tacopi… pheggupi… sāropi na pāripūriṃ gacchati.

那么它的嫩芽就不能圆满成长，它的树皮、肤材（边材）、心材也不能圆满成长。

Evamevaṃ kho, āvuso, dussīlassa sīlavipannassa hatūpaniso hoti avippaṭisāro;

朋友们！正是这样，对于破戒、毁坏戒行的人，无悔的近因就被破坏了；

avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṃ hoti…pe… vimuttiñāṇadassanaṃ.

没有无悔、毁坏了无悔的人，［愉悦的近因就被破坏了；没有愉悦、毁坏了愉悦的人，喜悦的近因就被破坏了；没有喜悦、毁坏了喜悦的人，轻安的近因就被破坏了；没有轻安、毁坏了轻安的人，快乐的近因就被破坏了；没有快乐、毁坏了快乐的人，正定的近因就被破坏了；没有正定、毁坏了正定的人，如实知见的近因就被破坏了；没有如实知见、毁坏了如实知见的人，厌离离贪的近因就被破坏了；没有厌离离贪、毁坏了厌离离贪的人，］解脱知见的近因就被破坏了。

“Sīlavato, āvuso, sīlasampannassa upanisasampanno hoti avippaṭisāro;

朋友们！对于持守戒律、具足戒行的人，无悔的近因是具足的；

avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti…pe. … vimuttiñāṇadassanaṃ.

有无悔、具足无悔的人，［愉悦的近因是具足的；有愉悦、具足愉悦的人，喜悦的近因是具足的；有喜悦、具足喜悦的人，轻安的近因是具足的；有轻安、具足轻安的人，快乐的近因是具足的；有快乐、具足快乐的人，正定的近因是具足的；有正定、具足正定的人，如实知见的近因是具足的；有如实知见、具足如实知见的人，厌离离贪的近因是具足的；有厌离离贪、具足厌离离贪的人，］解脱知见的近因是具足的。

Seyyathāpi, āvuso, rukkho sākhāpalāsasampanno.

朋友们！这就像一棵树，如果它的枝叶是茂盛的（具足的），

Tassa papaṭikāpi pāripūriṃ gacchati, tacopi… pheggupi… sāropi pāripūriṃ gacchati.

那么它的嫩芽就能圆满成长，它的树皮、肤材（边材）、心材也能圆满成长。

Evamevaṃ kho, āvuso, sīlavato sīlasampannassa upanisasampanno hoti avippaṭisāro;

朋友们！正是这样，对于持守戒律、具足戒行的人，无悔的近因是具足的；

avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti…pe… vimuttiñāṇadassanan”ti. Catutthaṃ.

有无悔、具足无悔的人，［愉悦的近因是具足的；有愉悦、具足愉悦的人，喜悦的近因是具足的；有喜悦、具足喜悦的人，轻安的近因是具足的；有轻安、具足轻安的人，快乐的近因是具足的；有快乐、具足快乐的人，正定的近因是具足的；有正定、具足正定的人，如实知见的近因是具足的；有如实知见、具足如实知见的人，厌离离贪的近因是具足的；有厌离离贪、具足厌离离贪的人，］解脱知见的近因是具足的。”第四经。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 10.1-50)/1.1 Ānisaṃsavagga 功德品 (AN 10.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.5 Tatiyaupanisasutta 戒的比喻之三 (AN 10.5)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Tatiyaupanisasuttaṃ

五 戒的比喻之三

5. [a. ni. 11.5] Tatra kho āyasmā ānando bhikkhū āmantesi –

在那里，具寿阿难对诸比丘说：

“dussīlassa, āvuso, sīlavipannassa hatūpaniso hoti avippaṭisāro;

“朋友们（āvuso）！对于破戒、毁坏戒行的人，无悔的近因就被破坏了；

avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṃ hoti pāmojjaṃ;

没有无悔、毁坏了无悔的人，愉悦的近因就被破坏了；

pāmojje asati pāmojjavipannassa hatūpanisā hoti pīti;

没有愉悦、毁坏了愉悦的人，喜悦的近因就被破坏了；

pītiyā asati pītivipannassa hatūpanisā hoti passaddhi;

没有喜悦、毁坏了喜悦的人，轻安的近因就被破坏了；

passaddhiyā asati passaddhivipannassa hatūpanisaṃ hoti sukhaṃ;

没有轻安、毁坏了轻安的人，快乐的近因就被破坏了；

sukhe asati sukhavipannassa hatūpaniso hoti sammāsamādhi;

没有快乐、毁坏了快乐的人，正定的近因就被破坏了；

sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ;

没有正定、毁坏了正定的人，如实知见的近因就被破坏了；

yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo;

没有如实知见、毁坏了如实知见的人，厌离离贪的近因就被破坏了；

nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ.

没有厌离离贪、毁坏了厌离离贪的人，解脱知见的近因就被破坏了。

Seyyathāpi, āvuso, rukkho sākhāpalāsavipanno.

朋友们！这就像一棵树，如果它的枝叶被毁坏了，

Tassa papaṭikāpi na pāripūriṃ gacchati, tacopi… pheggupi… sāropi na pāripūriṃ gacchati.

那么它的嫩芽就不能圆满成长，它的树皮、肤材（边材）、心材也不能圆满成长。

Evamevaṃ kho, āvuso, dussīlassa sīlavipannassa hatūpaniso hoti avippaṭisāro;

朋友们！正是这样，对于破戒、毁坏戒行的人，无悔的近因就被破坏了；

avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṃ hoti…pe… vimuttiñāṇadassanaṃ.

没有无悔、毁坏了无悔的人，［愉悦的近因就被破坏了；没有愉悦、毁坏了愉悦的人，喜悦的近因就被破坏了；没有喜悦、毁坏了喜悦的人，轻安的近因就被破坏了；没有轻安、毁坏了轻安的人，快乐的近因就被破坏了；没有快乐、毁坏了快乐的人，正定的近因就被破坏了；没有正定、毁坏了正定的人，如实知见的近因就被破坏了；没有如实知见、毁坏了如实知见的人，厌离离贪的近因就被破坏了；没有厌离离贪、毁坏了厌离离贪的人，］解脱知见的近因就被破坏了。

“Sīlavato, āvuso, sīlasampannassa upanisasampanno hoti avippaṭisāro;

朋友们！对于持守戒律、具足戒行的人，无悔的近因是具足的；

avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti pāmojjaṃ;

有无悔、具足无悔的人，愉悦的近因是具足的；

pāmojje sati pāmojjasampannassa upanisasampannā hoti pīti;

有愉悦、具足愉悦的人，喜悦的近因是具足的；

pītiyā sati pītisampannassa upanisasampannā hoti passaddhi;

有喜悦、具足喜悦的人，轻安的近因是具足的；

passaddhiyā sati passaddhisampannassa upanisasampannaṃ hoti sukhaṃ;

有轻安、具足轻安的人，快乐的近因是具足的；

sukhe sati sukhasampannassa upanisasampanno hoti sammāsamādhi;

有快乐、具足快乐的人，正定的近因是具足的；

sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ;

有正定、具足正定的人，如实知见的近因是具足的；

yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo;

有如实知见、具足如实知见的人，厌离离贪的近因是具足的；

nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanaṃ.

有厌离离贪、具足厌离离贪的人，解脱知见的近因是具足的。

Seyyathāpi, āvuso, rukkho sākhāpalāsasampanno.

朋友们！这就像一棵树，如果它的枝叶是茂盛的（具足的），

Tassa papaṭikāpi pāripūriṃ gacchati, tacopi… pheggupi… sāropi pāripūriṃ gacchati.

那么它的嫩芽就能圆满成长，它的树皮、肤材（边材）、心材也能圆满成长。

Evamevaṃ kho, āvuso, sīlavato sīlasampannassa upanisasampanno hoti avippaṭisāro;

朋友们！正是这样，对于持守戒律、具足戒行的人，无悔的近因是具足的；

avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti…pe… vimuttiñāṇadassanan”ti. Pañcamaṃ.

有无悔、具足无悔的人，［愉悦的近因是具足的；有愉悦、具足愉悦的人，喜悦的近因是具足的；有喜悦、具足喜悦的人，轻安的近因是具足的；有轻安、具足轻安的人，快乐的近因是具足的；有快乐、具足快乐的人，正定的近因是具足的；有正定、具足正定的人，如实知见的近因是具足的；有如实知见、具足如实知见的人，厌离离贪的近因是具足的；有厌离离贪、具足厌离离贪的人，］解脱知见的近因是具足的。”第五经。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 10.1-50)/1.1 Ānisaṃsavagga 功德品 (AN 10.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.6 Samādhisutta 想受灭尽定 (AN 10.6)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Samādhisuttaṃ

六 想受灭尽定

6. [a. ni. 11.18] Atha kho āyasmā ānando yena bhagavā tenupasaṅkami…pe…

那时，具寿阿难去到世尊所在的地方。去到后，礼敬世尊，然后坐在一边。

ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

坐在一边的具寿阿难对世尊这样说：

“siyā nu kho, bhante, bhikkhuno tathārūpo samādhipaṭilābho yathā

“大德！比丘是否可能获得这样一种禅定成就：

neva pathaviyaṃ pathavisaññī [paṭhavisaññī (sī.), paṭhavīsaññī (syā.)] assa,

‘对于地，没有地的想（认知）；

na āpasmiṃ āposaññī assa,

对于水，没有水的想；

na tejasmiṃ tejosaññī assa,

对于火，没有火的想；

na vāyasmiṃ vāyosaññī assa,

对于风，没有风的想；

na ākāsānañcāyatane ākāsānañcāyatanasaññī assa,

对于空无边处，没有空无边处的想；

na viññāṇañcāyatane viññāṇañcāyatanasaññī assa,

对于识无边处，没有识无边处的想；

na ākiñcaññāyatane ākiñcaññāyatanasaññī assa,

对于无所有处，没有无所有处的想；

na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa,

对于非想非非想处，没有非想非非想处的想；

na idhaloke idhalokasaññī assa,

对于此世间，没有此世间的想；

na paraloke paralokasaññī assa;

对于他世间（来世），没有他世间的想；

saññī ca pana assā”ti?

但是却仍然有想（认知）存在？’”

“Siyā, ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā

“阿难！比丘是可能获得这样一种禅定成就：

neva pathaviyaṃ pathavisaññī assa,

‘对于地，没有地的想；

na āpasmiṃ āposaññī assa,

对于水，没有水的想；

na tejasmiṃ tejosaññī assa,

对于火，没有火的想；

na vāyasmiṃ vāyosaññī assa,

对于风，没有风的想；

na ākāsānañcāyatane ākāsānañcāyatanasaññī assa,

对于空无边处，没有空无边处的想；

na viññāṇañcāyatane viññāṇañcāyatanasaññī assa,

对于识无边处，没有识无边处的想；

na ākiñcaññāyatane ākiñcaññāyatanasaññī assa,

对于无所有处，没有无所有处的想；

na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa,

对于非想非非想处，没有非想非非想处的想；

na idhaloke idhalokasaññī assa,

对于此世间，没有此世间的想；

na paraloke paralokasaññī assa;

对于他世间，没有他世间的想；

saññī ca pana assā”ti.

但是却仍然有想存在。’”

“Yathā kathaṃ pana, bhante, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā

“大德！那么，比丘如何能获得这样一种禅定成就呢？即：

neva pathaviyaṃ pathavisaññī assa,

‘对于地，没有地的想；

na āpasmiṃ āposaññī assa

对于水，没有水的想；

na tejasmiṃ tejosaññī assa,

对于火，没有火的想；

na vāyasmiṃ vāyosaññī assa,

对于风，没有风的想；

na ākāsānañcāyatane ākāsānañcāyatanasaññī assa,

对于空无边处，没有空无边处的想；

na viññāṇañcāyatane viññāṇañcāyatanasaññī assa,

对于识无边处，没有识无边处的想；

na ākiñcaññāyattane ākiñcaññāyatanasaññī assa,

对于无所有处，没有无所有处的想；

na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa,

对于非想非非想处，没有非想非非想处的想；

na idhaloke idhalokasaññī assa,

对于此世间，没有此世间的想；

na paraloke paralokasaññī assa;

对于他世间，没有他世间的想；

saññī ca pana assā”ti?

但是却仍然有想存在？’”

“Idhānanda, bhikkhu evaṃsaññī hoti –

“阿难！于此，比丘有这样的想：

‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho

‘此是寂静，此是殊胜，即：一切行的止息，

sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.

一切依（烦恼、取）的舍离，渴爱的灭尽，离贪，灭，涅槃。’

Evaṃ kho, ānanda, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā

阿难！正是这样，比丘可能获得这样一种禅定成就：

neva pathaviyaṃ pathavisaññī assa,

‘对于地，没有地的想；

na āpasmiṃ āposaññī assa,

对于水，没有水的想；

na tejasmiṃ tejosaññī assa,

对于火，没有火的想；

na vāyasmiṃ vāyosaññī assa,

对于风，没有风的想；

na ākāsānañcāyatane ākāsānañcāyatanasaññī assa,

对于空无边处，没有空无边处的想；

na viññāṇañcāyatane viññāṇañcāyatanasaññī assa,

对于识无边处，没有识无边处的想；

na ākiñcaññāyatane ākiñcaññāyatanasaññī assa,

对于无所有处，没有无所有处的想；

na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa,

对于非想非非想处，没有非想非非想处的想；

na idhaloke idhalokasaññī assa,

对于此世间，没有此世间的想；

na paraloke paralokasaññī assa;

对于他世间，没有他世间的想；

saññī ca pana assā”ti. Chaṭṭhaṃ.

但是却仍然有想存在。’”第六经。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.1.16 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 10.1-50)/1.1 Ānisaṃsavagga 功德品 (AN 10.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.7 Sāriputtasutta 舍利弗三昧经 (AN 10.7)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Sāriputtasuttaṃ

舍利弗三昧经

☆ 进入“无相三昧”的方法 ➾

➊ 对一切相不作意；➋ 对无相界作意。

☆ 进入“想受灭尽定”的方法 ➾

➊ 以了知涅槃‘有（bhava）的止灭就是涅槃！’为智想的生起；

➋ 以了知涅槃‘有（bhava）的止灭就是涅槃！’为智想的灭去。

7. Atha kho āyasmā ānando yenāyasmā sāriputto tenupasaṅkami;

那时，具寿阿难去到具寿舍利弗那里。

upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi.

去到后，与具寿舍利弗互相问候，

Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.

交换了亲切友好的言辞后，坐在一边。

Ekamantaṃ nisinno kho āyasmā ānando āyasmantaṃ sāriputtaṃ etadavoca –

坐在一边的具寿阿难对具寿舍利弗这样说：

“Siyā nu kho, āvuso sāriputta, bhikkhuno tathārūpo samādhipaṭilābho yathā

“朋友舍利弗！比丘是否可能获得这样一种禅定成就：

neva pathaviyaṃ pathavisaññī assa,

① ‘对于地，没有地的想；

na āpasmiṃ āposaññī assa,

② 对于水，没有水的想；

na tejasmiṃ tejosaññī assa,

③ 对于火，没有火的想；

na vāyasmiṃ vāyosaññī assa,

④ 对于风，没有风的想；

na ākāsānañcāyatane ākāsānañcāyatanasaññī assa,

⑤ 对于空无边处，没有空无边处的想；

na viññāṇañcāyatane viññāṇañcāyatanasaññī assa,

⑥ 对于识无边处，没有识无边处的想；

na ākiñcaññāyatane ākiñcaññāyatanasaññī assa,

⑦ 对于无所有处，没有无所有处的想；

na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa,

⑧ 对于非想非非想处，没有非想非非想处的想；

na idhaloke idhalokasaññī assa,

⑨ 对于此世间，没有此世间的想；

na paraloke paralokasaññī assa;

⑩ 对于他世间，没有他世间的想；

saññī ca pana assā”ti?

但是却仍然有想存在？’”

“Siyā, āvuso ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā

“朋友阿难！比丘是可能获得这样一种禅定成就：

neva pathaviyaṃ pathavisaññī assa…pe… na paraloke paralokasaññī assa; saññī ca pana assā”ti.

① ‘对于地，没有地的想；

② 对于水，没有水的想；

③ 对于火，没有火的想；

④ 对于风，没有风的想；

⑤ 对于空无边处，没有空无边处的想；

⑥ 对于识无边处，没有识无边处的想；

⑦ 对于无所有处，没有无所有处的想；

⑧ 对于非想非非想处，没有非想非非想处的想；

⑨ 对于此世间，没有此世间的想；

⑩ 对于他世间，没有他世间的想；

但是却仍然有想存在！’”

“Yathā kathaṃ pana, āvuso sāriputta, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā

“可是，朋友舍利弗！比丘如何能获得这样一种禅定成就呢？即：

neva pathaviyaṃ pathavisaññī assa…pe… saññī ca pana assā”ti?

① ‘对于地，没有地的想；

② 对于水，没有水的想；

③ 对于火，没有火的想；

④ 对于风，没有风的想；

⑤ 对于空无边处，没有空无边处的想；

⑥ 对于识无边处，没有识无边处的想；

⑦ 对于无所有处，没有无所有处的想；

⑧ 对于非想非非想处，没有非想非非想处的想；

⑨ 对于此世间，没有此世间的想；

⑩ 对于他世间，没有他世间的想；

但是却仍然有想存在？’”

“Ekamidāhaṃ, āvuso ānanda, samayaṃ idheva sāvatthiyaṃ viharāmi andhavanasmiṃ.

“朋友阿难！有一次，我就住在这舍卫城的安陀林。

Tatthāhaṃ [athāhaṃ (ka.)] tathārūpaṃ samādhiṃ samāpajjiṃ [paṭilabhāmi (ka.)] yathā

在那里，我进入了这样一种禅定：

neva pathaviyaṃ pathavisaññī ahosiṃ,

① ‘对于地，我没有地的想；

na āpasmiṃ āposaññī ahosiṃ,

② 对于水，我没有水的想；

na tejasmiṃ tejosaññī ahosiṃ,

③ 对于火，我没有火的想；

na vāyasmiṃ vāyosaññī ahosiṃ,

④ 对于风，我没有风的想；

na ākāsānañcāyatane ākāsānañcāyatanasaññī ahosiṃ,

⑤ 对于空无边处，我没有空无边处的想；

na viññāṇañcāyatane viññāṇañcāyatanasaññī ahosiṃ,

⑥ 对于识无边处，我没有识无边处的想；

na ākiñcaññāyatane ākiñcaññāyatanasaññī ahosiṃ,

⑦ 对于无所有处，我没有无所有处的想；

na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī ahosiṃ,

⑧ 对于非想非非想处，我没有非想非非想处的想；

na idhaloke idhalokasaññī ahosiṃ,

⑨ 对于此世间，我没有此世间的想；

na paraloke paralokasaññī ahosiṃ;

⑩ 对于他世间，我没有他世间的想；

saññī ca pana ahosin”ti.

但是却仍然有想！’”

“Kiṃsaññī panāyasmā sāriputto [kiṃ saññī panāvuso sāriputta (ka.)] tasmiṃ samaye ahosī”ti?

“那么，具寿舍利弗，在那个时候，您有的是什么想呢？”

“Bhavanirodho nibbānaṃ bhavanirodho nibbānan”ti kho me, āvuso, aññāva saññā uppajjati aññāva saññā nirujjhati.

“确实，朋友！对我来说，‘有的止灭就是涅槃！有的止灭就是涅槃！’这样的想，一个生起，另一个就灭去。

Seyyathāpi, āvuso, sakalikaggissa jhāyamānassa aññāva acci uppajjati aññāva acci nirujjhati;

朋友！就像一堆燃烧的木柴，一个火焰生起，另一个火焰就灭去；

evamevaṃ kho, āvuso, ‘bhavanirodho nibbānaṃ bhavanirodho nibbānan’ti aññāva saññā uppajjati aññāva saññā nirujjhati.

正是这样，朋友！‘有的止灭就是涅槃！有的止灭就是涅槃！’这样的想，一个生起，另一个就灭去。

‘Bhavanirodho nibbānan’ti [nibbānaṃ (sī. ka.)] saññī ca panāhaṃ, āvuso, tasmiṃ samaye ahosin”ti.

而朋友！在那个时候，我所具有的想就是：‘有的止灭就是涅槃！’。”

Sattamaṃ.

第七经。

舍利弗三昧经 ～功德品‧第七经终

～《增支部经典‧十集‧初五十经篇‧功德品‧Sāriputtasutta 舍利弗三昧经》(AN 10.7)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 10.1-50)/1.1 Ānisaṃsavagga 功德品 (AN 10.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.8 Jhānasutta 四静虑普端严 (AN 10.8)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Jhānasuttaṃ

四静虑普端严

8. “Saddho ca [imasmiṃ vākye ayaṃ ca kāro natthi syāmapotthake], bhikkhave, bhikkhu hoti, no ca [no (syā.) evamuparipi. a. ni. 8.71] sīlavā;

➊ “诸比丘！有信仰，但是，没有戒行的比丘，

evaṃ so tenaṅgena aparipūro hoti.

他的这个部分就不圆满。

Tena taṃ aṅgaṃ paripūretabbaṃ –

为了圆满这个部分，他应当思考：

‘kintāhaṃ saddho ca assaṃ, sīlavā cā’ti!

‘如何我才能既有信仰，又有戒行呢？’

Yato ca kho, bhikkhave, bhikkhu saddho ca hoti sīlavā ca, evaṃ so tenaṅgena paripūro hoti.

诸比丘！比丘如果有信仰，并且有戒行；那么这个部分就圆满。

“Saddho ca, bhikkhave, bhikkhu hoti sīlavā ca, no ca bahussuto…pe…

➋ 诸比丘！有信仰、有戒行，但是，不多闻（不博学）的比丘，

他的这个部分就不圆满。

为了圆满这个部分，他应当思考：

‘如何我才能有信仰、有戒行，并且博学多闻呢？’

诸比丘！比丘如果有信仰、有戒行、并且博学多闻；那么这个部分就圆满。

bahussuto ca, no ca dhammakathiko…

➌ 诸比丘！有信仰、有戒行、博学多闻，但是，不能成为说法者的比丘，

他的这个部分就不圆满。

为了圆满这个部分，他应当思考：

‘如何我才能有信仰、有戒行、博学多闻，并且成为说法者呢？’

诸比丘！比丘如果有信仰、有戒行、博学多闻，并且是说法者；那么这个部分就圆满。

dhammakathiko ca, no ca parisāvacaro…

➍ 诸比丘！有信仰、有戒行、博学多闻、是说法者，但是，不善于与大众相处的比丘，

他的这个部分就不圆满。

为了圆满这个部分，他应当思考：

‘如何我才能有信仰、有戒行、博学多闻、是说法者，并且善于与大众相处呢？’

诸比丘！比丘如果有信仰、有戒行、博学多闻、是说法者，并且善于与大众相处；那么这个部分就圆满。

parisāvacaro ca, no ca visārado parisāya dhammaṃ deseti…

➎ 诸比丘！有信仰、有戒行、博学多闻、是说法者、善于与大众相处，但是，在大众中说法时没有无畏的比丘，

他的这个部分就不圆满。

为了圆满这个部分，他应当思考：

‘如何我才能有信仰、有戒行、博学多闻、是说法者、善于与大众相处，并且能无畏地在大众中说法呢？’

诸比丘！比丘如果有信仰、有戒行、博学多闻、是说法者、善于与大众相处，并且能无畏地在大众中说法；那么这个部分就圆满。

visārado ca parisāya dhammaṃ deseti, no ca vinayadharo…

➏ 诸比丘！有信仰、有戒行、博学多闻、是说法者、善于与大众相处、能无畏地在大众中说法，但是，不持守戒律（不调伏）的比丘，

他的这个部分就不圆满。

为了圆满这个部分，他应当思考：

‘如何我才能有信仰、有戒行、博学多闻、是说法者、善于与大众相处、能无畏地在大众中说法，并且成为持守戒律（调伏）者呢？’

诸比丘！比丘如果有信仰、有戒行、博学多闻、是说法者、善于与大众相处、能无畏地在大众中说法，并且是持守戒律（调伏）者；那么这个部分就圆满。

vinayadharo ca, no ca āraññiko [āraññako (ka.)] pantasenāsano…

➐ 诸比丘！有信仰、有戒行、博学多闻、是说法者、善于与大众相处、能无畏地在大众中说法、是持守戒律（调伏）者，但是，不住在阿兰若（森林）、不在偏僻寂静处起居的比丘，

他的这个部分就不圆满。

为了圆满这个部分，他应当思考：

‘如何我才能有信仰、有戒行、博学多闻、是说法者、善于与大众相处、能无畏地在大众中说法、是持守戒律（调伏）者，并且住在阿兰若，在偏僻寂静处起居呢？’

诸比丘！比丘如果有信仰、有戒行、博学多闻、是说法者、善于与大众相处、能无畏地在大众中说法、是持守戒律（调伏）者，并且住在阿兰若，在偏僻寂静处起居；那么这个部分就圆满。

āraññiko ca pantasenāsano, no ca catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī…

➑ 诸比丘！有信仰、有戒行、博学多闻、是说法者、善于与大众相处、能无畏地在大众中说法、是持守戒律（调伏）者，住在阿兰若、在偏僻寂静处起居，但是，不能随心所欲、轻松无碍地获得四种静虑——这些属于增上心、能带来当下快乐安住的比丘，

他的这个部分就不圆满。

为了圆满这个部分，他应当思考：

‘如何我才能有信仰、有戒行、博学多闻、是说法者、善于与大众相处、能无畏地在大众中说法、是持守戒律（调伏）者，住在阿兰若、在偏僻寂静处起居，并且能随心所欲、轻松无碍地获得四种静虑——这些属于增上心、能带来当下快乐安住呢？’

诸比丘！比丘如果有信仰、有戒行、博学多闻、是说法者、善于与大众相处、能无畏地在大众中说法、是持守戒律（调伏）者，住在阿兰若、在偏僻寂静处起居，并且能随心所欲、轻松无碍地获得四种静虑——这些属于增上心、能带来当下快乐安住；那么这个部分就圆满。

catunnañca jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī,

➒ 诸比丘！有信仰、有戒行、博学多闻、是说法者、善于与大众相处、能无畏地在大众中说法、是持守戒律（调伏）者，住在阿兰若、在偏僻寂静处起居，能随心所欲、轻松无碍地获得四种静虑——这些属于增上心、能带来当下快乐安住，

no ca āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.

但是，不是因为诸烦恼的断尽，而在当下通过自己的无上智慧了知并作证，达到无烦恼的心解脱、慧解脱，并圆满安住的比丘，

Evaṃ so tenaṅgena aparipūro hoti.

他的这个部分就不圆满。

Tena taṃ aṅgaṃ paripūretabbaṃ –

为了圆满这个部分，他应当思考：

‘kintāhaṃ saddho ca assaṃ, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṃ deseyyaṃ, vinayadharo ca, āraññiko ca pantasenāsano, catunnañca jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī assaṃ akicchalābhī akasiralābhī, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyan’ti.

‘如何我才能有信仰、有戒行、博学多闻、是说法者、善于与大众相处、能无畏地在大众中说法、是持守戒律（调伏）者，住在阿兰若、在偏僻寂静处起居，能随心所欲、轻松无碍地获得四种静虑——这些属于增上心、能带来当下快乐安住，并且因为诸烦恼的断尽，而在当下通过自己的无上智慧了知并作证，达到无烦恼的心解脱、慧解脱，并圆满安住呢？’

“Yato ca kho, bhikkhave, ⑴ bhikkhu saddho ca hoti, ⑵ sīlavā ca, ⑶ bahussuto ca, ⑷ dhammakathiko ca, ⑸ parisāvacaro ca, ⑹ visārado ca parisāya dhammaṃ deseti, ⑺ vinayadharo ca, ⑻ āraññiko ca pantasenāsano, ⑼ catunnañca jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, ⑽ āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati; evaṃ so tenaṅgena paripūro hoti.

➓ 诸比丘！比丘如果⑴ 有信仰、⑵ 有戒行、⑶ 博学多闻、⑷ 是说法者、⑸ 善于与大众相处、⑹ 能无畏地在大众中说法、⑺ 是持守戒律（调伏）者，⑻ 住在阿兰若、在偏僻寂静处起居，⑼ 能随心所欲、轻松无碍地获得四种静虑——这些属于增上心、能带来当下快乐安住，⑽ 并且因为诸烦恼的断尽，而在当下通过自己的无上智慧了知并作证，达到无烦恼的心解脱、慧解脱，并圆满安住；那么这个部分就圆满。

Imehi kho, bhikkhave, dasahi dhammehi samannāgato bhikkhu samantapāsādiko ca hoti sabbākāraparipūro cā”ti. Aṭṭhamaṃ.

诸比丘！具备这十种法的比丘，是普端严（令所有人欢喜）的，并且是一切行相的圆满者。”

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 10.1-50)/1.1 Ānisaṃsavagga 功德品 (AN 10.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.9 Santavimokkhasutta 无色禅普端严 (AN 10.9)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Santavimokkhasuttaṃ

9. “Saddho ca, bhikkhave, bhikkhu hoti, no ca sīlavā…pe…

➊ “诸比丘！有信仰，但是，没有戒行的比丘，他的这个部分就不圆满。

为了圆满这个部分，他应当思考：

‘如何我才能既有信仰，又有戒行呢？’

诸比丘！比丘如果有信仰，并且有戒行；那么这个部分就圆满。

sīlavā ca, no ca bahussuto…

➋ 诸比丘！有信仰、有戒行，但是，不多闻（不博学）的比丘，

他的这个部分就不圆满。

为了圆满这个部分，他应当思考：

‘如何我才能有信仰、有戒行有多闻（博学）呢？’

诸比丘！比丘如果有信仰、有戒行、博学多闻；那么这个部分就圆满。

bahussuto ca, no ca dhammakathiko…

➌ 诸比丘！有信仰、有戒行、博学多闻，但是，不能成为说法者的比丘，

他的这个部分就不圆满。

为了圆满这个部分，他应当思考：

‘如何我才能有信仰、有戒行、博学多闻，并且成为说法者呢？’

诸比丘！比丘如果有信仰、有戒行、博学多闻，并且是说法者；那么这个部分就圆满。

dhammakathiko ca, no ca parisāvacaro…

➍ 诸比丘！有信仰、有戒行、博学多闻、是说法者，但是，不善于与大众相处的比丘，

他的这个部分就不圆满。

为了圆满这个部分，他应当思考：

‘如何我才能有信仰、有戒行、博学多闻、是说法者，并且善于与大众相处呢？’

诸比丘！比丘如果有信仰、有戒行、博学多闻、是说法者，并且善于与大众相处；那么这个部分就圆满。

parisāvacaro ca, no ca visārado parisāya dhammaṃ deseti…

➎ 诸比丘！有信仰、有戒行、博学多闻、是说法者、善于与大众相处，但是，在大众中说法时没有无畏的比丘，

他的这个部分就不圆满。

为了圆满这个部分，他应当思考：

‘如何我才能有信仰、有戒行、博学多闻、是说法者、善于与大众相处，并且能无畏地在大众中说法呢？’

诸比丘！比丘如果有信仰、有戒行、博学多闻、是说法者、善于与大众相处，并且能无畏地在大众中说法；那么这个部分就圆满。

visārado ca parisāya dhammaṃ deseti, no ca vinayadharo…

➏ 诸比丘！有信仰、有戒行、博学多闻、是说法者、善于与大众相处、能无畏地在大众中说法，但是，不持守戒律（不调伏）的比丘，

他的这个部分就不圆满。

为了圆满这个部分，他应当思考：

‘如何我才能有信仰、有戒行、博学多闻、是说法者、善于与大众相处、能无畏地在大众中说法，并且成为持守戒律（调伏）者呢？’

诸比丘！比丘如果有信仰、有戒行、博学多闻、是说法者、善于与大众相处、能无畏地在大众中说法，并且是持守戒律（调伏）者；那么这个部分就圆满。

vinayadharo ca, no ca āraññiko pantasenāsano…

➐ 诸比丘！有信仰、有戒行、博学多闻、是说法者、善于与大众相处、能无畏地在大众中说法、是持守戒律（调伏）者，但是，不住在阿兰若（森林）、不在偏僻寂静处起居的比丘，

他的这个部分就不圆满。

为了圆满这个部分，他应当思考：

‘如何我才能有信仰、有戒行、博学多闻、是说法者、善于与大众相处、能无畏地在大众中说法、是持守戒律（调伏）者，并且住在阿兰若，在偏僻寂静处起居呢？’

诸比丘！比丘如果有信仰、有戒行、博学多闻、是说法者、善于与大众相处、能无畏地在大众中说法、是持守戒律（调伏）者，并且住在阿兰若、在偏僻寂静处起居；那么这个部分就圆满。

āraññiko ca pantasenāsano, no ca ye te santā vimokkhā atikkamma rūpe āruppā te kāyena phusitvā viharati…

➑ 诸比丘！有信仰、有戒行、博学多闻、是说法者、善于与大众相处、能无畏地在大众中说法、是持守戒律（调伏）者，住在阿兰若、在偏僻寂静处起居，但是，不能超越色界、进入无色界，亲身体证那些寂静解脱而安住的比丘，

他的这个部分就不圆满。

为了圆满这个部分，他应当思考：

‘如何我才能有信仰、有戒行、博学多闻、是说法者、善于与大众相处、能无畏地在大众中说法、是持守戒律（调伏）者，住在阿兰若、在偏僻寂静处起居，并且能超越色界、进入无色界，亲身体证那些寂静解脱而安住呢？’

诸比丘！比丘如果有信仰、有戒行、博学多闻、是说法者、善于与大众相处、能无畏地在大众中说法、是持守戒律（调伏）者，住在阿兰若、在偏僻寂静处起居，并且能超越色界、进入无色界，亲身体证那些寂静解脱而安住；那么这个部分就圆满。

ye te santā vimokkhā atikkamma rūpe āruppā te ca kāyena phusitvā viharati,

➒ 诸比丘！有信仰、有戒行、博学多闻、是说法者、善于与大众相处、能无畏地在大众中说法、是持守戒律（调伏）者，住在阿兰若、在偏僻寂静处起居，能超越色界、进入无色界，亲身体证那些寂静解脱而安住，

no ca āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.

但是，不是因为诸烦恼的断尽，而在当下通过自己的无上智慧了知并作证，达到无烦恼的心解脱、慧解脱，并圆满安住的比丘，

Evaṃ so tenaṅgena aparipūro hoti.

他的这个部分就不圆满。

Tena taṃ aṅgaṃ paripūretabbaṃ –

为了圆满这个部分，他应当思考：

‘kintāhaṃ saddho ca assaṃ, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṃ deseyyaṃ, vinayadharo ca, āraññiko ca pantasenāsano, ye te santā vimokkhā atikkamma rūpe āruppā te ca kāyena phusitvā vihareyyaṃ, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyan’ti.

‘如何我才能有信仰、有戒行、博学多闻、是说法者、善于与大众相处、能无畏地在大众中说法、是持守戒律（调伏）者，住在阿兰若、在偏僻寂静处起居，能超越色界、进入无色界，亲身体证那些寂静解脱而安住，并且因为诸烦恼的断尽，而在当下通过自己的无上智慧了知并作证，达到无烦恼的心解脱、慧解脱，并圆满安住呢？’

“Yato ca kho, bhikkhave, ⑴ bhikkhu saddho ca hoti, ⑵ sīlavā ca, ⑶ bahussuto ca, ⑷ dhammakathiko ca, ⑸ parisāvacaro ca, ⑹ visārado ca parisāya dhammaṃ deseti, ⑺ vinayadharo ca, ⑻ āraññiko ca pantasenāsano, ⑼ ye te santā vimokkhā atikkamma rūpe āruppā te ca kāyena phusitvā viharati, ⑽ āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati; evaṃ so tenaṅgena paripūro hoti.

➓ 诸比丘！比丘如果⑴ 有信仰、⑵ 有戒行、⑶ 博学多闻、⑷ 是说法者、⑸ 善于与大众相处、⑹ 能无畏地在大众中说法、⑺ 是持守戒律（调伏）者，⑻ 住在阿兰若、在偏僻寂静处起居，⑼ 能超越色界、进入无色界，亲身体证那些寂静解脱而安住，⑽ 并且因为诸烦恼的断尽，而在当下通过自己的无上智慧了知并作证，达到无烦恼的心解脱、慧解脱，并圆满安住；那么这个部分就圆满。

Imehi kho, bhikkhave, dasahi dhammehi samannāgato bhikkhu samantapāsādiko ca hoti sabbākāraparipūro cā”ti. Navamaṃ.

诸比丘！具备这十种法的比丘，是普端严（令所有人欢喜）的，并且是一切行相的圆满者。”

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 10.1-50)/1.1 Ānisaṃsavagga 功德品 (AN 10.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.10 Vijjāsutta 三明普端严 (AN 10.10)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Vijjāsuttaṃ

十 三明普端严

10. “Saddho ca, bhikkhave, bhikkhu hoti, no ca sīlavā.

➊ “诸比丘！有信仰，但是，没有戒行的比丘，

Evaṃ so tenaṅgena aparipūro hoti.

他的这个部分就不圆满。

Tena taṃ aṅgaṃ paripūretabbaṃ –

为了圆满这个部分，他应当思考：

‘kintāhaṃ saddho ca assaṃ sīlavā cā’ti.

‘如何我才能既有信仰，又有戒行呢？’

Yato ca kho, bhikkhave, bhikkhu saddho ca hoti, sīlavā ca, evaṃ so tenaṅgena paripūro hoti.

诸比丘！比丘如果有信仰，并且有戒行；那么这个部分就圆满。

“Saddho ca, bhikkhave, bhikkhu hoti sīlavā ca, no ca bahussuto

➋ 诸比丘！有信仰、有戒行，但是，不多闻（不博学）的比丘，

他的这个部分就不圆满。

为了圆满这个部分，他应当思考：

‘如何我才能有信仰、有戒行有多闻（博学）呢？’

诸比丘！比丘如果有信仰、有戒行、博学多闻；那么这个部分就圆满。

bahussuto ca, no ca dhammakathiko

➌ 诸比丘！有信仰、有戒行、博学多闻，但是，不能成为说法者的比丘，

他的这个部分就不圆满。

为了圆满这个部分，他应当思考：

‘如何我才能有信仰、有戒行、博学多闻，并且成为说法者呢？’

诸比丘！比丘如果有信仰、有戒行、博学多闻，并且是说法者；那么这个部分就圆满。

dhammakathiko ca, no ca parisāvacaro

➍ 诸比丘！有信仰、有戒行、博学多闻、是说法者，但是，不善于与大众相处的比丘，

他的这个部分就不圆满。

为了圆满这个部分，他应当思考：

‘如何我才能有信仰、有戒行、博学多闻、是说法者，并且善于与大众相处呢？’

诸比丘！比丘如果有信仰、有戒行、博学多闻、是说法者，并且善于与大众相处；那么这个部分就圆满。

parisāvacaro ca, no ca visārado parisāya dhammaṃ deseti

➎ 诸比丘！有信仰、有戒行、博学多闻、是说法者、善于与大众相处，但是，在大众中说法时没有无畏的比丘，

他的这个部分就不圆满。

为了圆满这个部分，他应当思考：

‘如何我才能有信仰、有戒行、博学多闻、是说法者、善于与大众相处，并且能无畏地在大众中说法呢？’

诸比丘！比丘如果有信仰、有戒行、博学多闻、是说法者、善于与大众相处，并且能无畏地在大众中说法；那么这个部分就圆满。

visārado ca parisāya dhammaṃ deseti, no ca vinayadharo

➏ 诸比丘！有信仰、有戒行、博学多闻、是说法者、善于与大众相处、能无畏地在大众中说法，但是，不持守戒律（不调伏）的比丘，

他的这个部分就不圆满。

为了圆满这个部分，他应当思考：

‘如何我才能有信仰、有戒行、博学多闻、是说法者、善于与大众相处、能无畏地在大众中说法，并且成为持守戒律（调伏）者呢？’

诸比丘！比丘如果有信仰、有戒行、博学多闻、是说法者、善于与大众相处、能无畏地在大众中说法，并且是持守戒律（调伏）者；那么这个部分就圆满。

vinayadharo ca, no ca anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

➐ 诸比丘！有信仰、有戒行、博学多闻、是说法者、善于与大众相处、能无畏地在大众中说法、是持守戒律（调伏）者，但是，不能回忆起种种过去的住世（宿命），比如：‘一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生、许多坏劫、许多成劫、许多成坏劫，在那个地方，我名叫什么、姓氏如何、种姓（阶层）如何、吃什么食物、感受怎样的苦乐、寿命多长，从那里死去，又生到这里；在这里，名叫什么、姓氏如何、种姓如何、吃什么食物、感受怎样的苦乐、寿命多长，从这里死去，又生到那里。’像这样，不能连同行相和细节回忆起种种过去住世的比丘，

他的这个部分就不圆满。

为了圆满这个部分，他应当思考：

‘如何我才能有信仰、有戒行、博学多闻、是说法者、善于与大众相处、能无畏地在大众中说法、是持守戒律（调伏）者，并且能回忆起种种过去的住世（宿命），比如：‘一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生、许多坏劫、许多成劫、许多成坏劫，在那个地方，我名叫什么、姓氏如何、种姓如何、吃什么食物、感受怎样的苦乐、寿命多长，从那里死去，又生到这里；在这里，名叫什么、姓氏如何、种姓如何、吃什么食物、感受怎样的苦乐、寿命多长，从这里死去，又生到那里。’像这样，能连同行相和细节回忆起种种过去住世呢？’

诸比丘！比丘如果有信仰、有戒行、博学多闻、是说法者、善于与大众相处、能无畏地在大众中说法、是持守戒律（调伏）者，并且能回忆起种种过去的住世（宿命），比如：‘一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生、许多坏劫、许多成劫、许多成坏劫，在那个地方，我名叫什么、姓氏如何、种姓如何、吃什么食物、感受怎样的苦乐、寿命多长，从那里死去，又生到这里；在这里，名叫什么、姓氏如何、种姓如何、吃什么食物、感受怎样的苦乐、寿命多长，从这里死去，又生到那里。’像这样，能连同行相和细节回忆起种种过去住世；那么这个部分就圆满。

Anekavihitañca…pe… pubbenivāsaṃ anussarati,

➑ 诸比丘！有信仰、有戒行、博学多闻、是说法者、善于与大众相处、能无畏地在大众中说法、是持守戒律（调伏）者，能回忆起种种过去的住世……比如：‘一生、二生……。’

no ca dibbena cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajānāti dibbena ca cakkhunā visuddhena atikkantamānusakena…pe…

但是，不能以清净、超越凡人的天眼，看见众生的死亡和再生，了知众生随着自己的业力而投生到卑劣或优胜、相貌丑陋或美好、去向良好或恶劣的地方：‘唉！这些众生啊，造作了身的不善行，造作了语的不善行，造作了意的不善行，诽谤圣者，持有邪见，执持由邪见产生的业，他们在身体毁坏、命终之后，投生到苦界、恶趣、堕处、地狱里。唉！又有些众生啊，造作了身的善行，造作了语的善行，造作了意的善行，不诽谤圣者，持有正见，执持由正见产生的业，他们在身体毁坏、命终之后，投生到善趣、天界里。’这样的比丘，

他的这个部分就不圆满。

为了圆满这个部分，他应当思考：

‘如何我才能有信仰、有戒行、博学多闻、是说法者、善于与大众相处、能无畏地在大众中说法、是持守戒律（调伏）者，能回忆起种种过去的住世……比如：‘一生、二生……。’并且能以清净、超越凡人的天眼，看见众生的死亡和再生，了知众生随着自己的业力而投生到卑劣或优胜、相貌丑陋或美好、去向良好或恶劣的地方呢？’

诸比丘！比丘如果有信仰、有戒行、博学多闻、是说法者、善于与大众相处、能无畏地在大众中说法、是持守戒律（调伏）者，能回忆起种种过去的住世……比如：‘一生、二生……。’并且能以清净、超越凡人的天眼，看见众生的死亡和再生，了知众生随着自己的业力而投生到卑劣或优胜、相貌丑陋或美好、去向良好或恶劣的地方；那么这个部分就圆满。

yathākammūpage satte pajānāti,

➒ 诸比丘！有信仰、有戒行、博学多闻、是说法者、善于与大众相处、能无畏地在大众中说法、是持守戒律（调伏）者，能回忆起种种过去的住世……比如：‘一生、二生……。’能以清净、超越凡人的天眼，看见众生的死亡和再生，了知众生随着自己的业力而投生到卑劣或优胜、相貌丑陋或美好、去向良好或恶劣的地方，

no ca āsavānaṃ khayā…pe… sacchikatvā upasampajja viharati.

但是，不是因为诸烦恼的断尽，而在当下通过自己的无上智慧了知并作证，达到无烦恼的心解脱、慧解脱，并圆满安住的比丘，

Evaṃ so tenaṅgena aparipūro hoti.

他的这个部分就不圆满。

Tena taṃ aṅgaṃ paripūretabbaṃ –

为了圆满这个部分，他应当思考：

‘kintāhaṃ saddho ca assaṃ, sīlavā ca, bahussuto ca, dhammakathiko ca, parisāvacaro ca, visārado ca parisāya dhammaṃ deseyyaṃ, vinayadharo ca, anekavihitañca pubbenivāsaṃ anussareyyaṃ, seyyathidaṃ, ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussareyyaṃ, dibbena ca cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajāneyyaṃ, āsavānañca khayā…pe… sacchikatvā upasampajja vihareyyan’ti.

‘如何我才能有信仰、有戒行、博学多闻、是说法者、善于与大众相处、能无畏地在大众中说法、是持守戒律（调伏）者，能回忆起种种过去的住世……比如：‘一生、二生……。’能以清净、超越凡人的天眼，看见众生的死亡和再生，了知众生随着自己的业力而投生到卑劣或优胜、相貌丑陋或美好、去向良好或恶劣的地方，并且因为诸烦恼的断尽，而在当下通过自己的无上智慧了知并作证，达到无烦恼的心解脱、慧解脱，并圆满安住呢？’

“Yato ca kho, bhikkhave, ⑴ bhikkhu saddho ca hoti, ⑵ sīlavā ca, ⑶ bahussuto ca, ⑷ dhammakathiko ca, ⑸ parisāvacaro ca, ⑹ visārado ca parisāya dhammaṃ deseti, ⑺ vinayadharo ca, ⑻ anekavihitañca pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati, ⑼ dibbena ca cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajānāti, ⑽ āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Evaṃ so tenaṅgena paripūro hoti.

➓ 诸比丘！比丘如果⑴ 有信仰、⑵ 有戒行、⑶ 博学多闻、⑷ 是说法者、⑸ 善于与大众相处、⑹ 能无畏地在大众中说法、⑺ 是持守戒律（调伏）者，⑻ 能回忆起种种过去的住世……比如：‘一生、二生……。’⑼ 能以清净、超越凡人的天眼，看见众生的死亡和再生，了知众生随着自己的业力而投生到卑劣或优胜、相貌丑陋或美好、去向良好或恶劣的地方，⑽ 并且因为诸烦恼的断尽，而在当下通过自己的无上智慧了知并作证，达到无烦恼的心解脱、慧解脱，并圆满安住；那么这个部分就圆满。

Imehi, kho, bhikkhave, dasahi dhammehi samannāgato bhikkhu samantapāsādiko ca hoti sabbākāraparipūro cā”ti. Dasamaṃ.

诸比丘！具备这十种法的比丘，是普端严（令所有人欢喜）的，并且是一切行相的圆满者。”

Ānisaṃsavaggo paṭhamo.

第一 功德品[毕]

Tassuddānaṃ –

本品摄颂：

Kimatthiyaṃ cetanā ca, tayo upanisāpi ca;

（一）解脱何因、（二）不思、（三）（四）（五）戒喻、

Samādhi sāriputto ca, jhānaṃ santena vijjayāti.

（六）无相三昧、（七）舍利弗、（八）四静虑、（九）无色禅、（十）三明普端严。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.10.18 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 10.1-50)/1.2 Nāthavagga 救护品 (AN 10.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.1 Senāsanasutta 坐卧处经 (AN 10.11)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Nāthavaggo

救护品

1. Senāsanasuttaṃ

坐卧处经

☆ 五精勤分（五种精勤的条件） ➾

➊ 有净信；➋ 少病恼；➌ 无谄诳；➍ 勤精进；➎ 生灭观智。

☆ 五坐卧处（五种坐卧处的条件） ➾

➊ 往来不远不近；➋ 昼夜少声；➌ 少蛇蚊风热；➍ 方便获得衣食、卧具、病药；➎ 亲近善知识。

11. “Pañcaṅgasamannāgato, bhikkhave, bhikkhu pañcaṅgasamannāgataṃ senāsanaṃ sevamāno bhajamāno nacirasseva āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyya.

“［一、前言：］

诸比丘！成就五种（精勤）条件的比丘如果能够依止、亲近具备五种条件的坐卧处，那么不久就能因为诸烦恼的断尽，而在当下通过自己的无上智慧了知并作证，达到无烦恼的心解脱、慧解脱，圆满安住。

“Kathañca, bhikkhave, bhikkhu pañcaṅgasamannāgato hoti?

［二、五精勤分：］

诸比丘！比丘如何才算成就五种（精勤）条件呢？

Idha, bhikkhave, bhikkhu saddho hoti; saddahati tathāgatassa bodhiṃ –

➊ 诸比丘！在此，有比丘具足信仰，相信如来的觉悟，即：

‘itipi so bhagavā…pe… bhagavā’ti;

‘这位世尊是应供、正等觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。’

appābādho hoti appātaṅko, samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya;

➋ 少病、少恼，消化功能良好，体温均衡：不过冷、不过热，适中，能够承受精进修行的要求。

asaṭho hoti amāyāvī, yathābhūtaṃ attānaṃ āvikattā satthari vā viññūsu vā sabrahmacārīsu;

➌ 在导师、有智慧的同修、以及其他梵行者面前，不谄媚、不欺诳，如实地展现自己。

āraddhavīriyo viharati, akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya; thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu;

➍ 发起精进而安住，为了断除不善法，为了圆满具足善法而努力，有毅力、有坚韧的努力，对于（修习）种种善法不放弃责任。

paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.

➎ 具足智慧，成就了观察（名色法）生起与灭去的智慧，这智慧是圣者的、决断性的、能正确导向苦彻底熄灭的。

Evaṃ kho, bhikkhave, bhikkhu pañcaṅgasamannāgato hoti.

诸比丘！像这样，比丘就成就了五种（精勤）条件。

“Kathañca, bhikkhave, senāsanaṃ pañcaṅgasamannāgataṃ hoti?

［三、五坐卧处：］

诸比丘！再者，坐卧处如何才算具备五种条件呢？

Idha, bhikkhave, senāsanaṃ nātidūraṃ hoti nāccāsannaṃ gamanāgamanasampannaṃ

➀ 诸比丘！在此，某个坐卧处不太远也不太近，便于往来。

divā appākiṇṇaṃ rattiṃ appasaddaṃ appanigghosaṃ

➁ 白天少喧嚣，夜晚少声响、少噪音。

appaḍaṃsamakasavātātapasarīsapasamphassaṃ [appaḍaṃsa… siriṃsapasamphassaṃ (sī. syā. pī.)];

➂ 少有虻、蚊、风、热以及爬虫类（如蝎子、蛇等）的侵扰接触。

tasmiṃ kho pana senāsane viharantassa appakasirena uppajjanti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā;

➃ 而且，住在这个坐卧处的比丘能够不太费力地获得衣服、食物、坐卧具、治病所需的药品和资具。

tasmiṃ kho pana senāsane therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā;

➄ 再者，有长老比丘住在这个坐卧处，他们博学多闻，传承了经教（阿含），持守正法，持守戒律，掌握论母（法的纲要），

te kālena kālaṃ upasaṅkamitvā paripucchati paripañhati – ‘idaṃ, bhante, kathaṃ, imassa ko attho’ti;

（其他比丘）可以时常去亲近他们请教问题：‘尊者！这个（法）是怎么回事？它的意义是什么？’

tassa te āyasmanto avivaṭañceva vivaranti anuttānīkatañca uttāniṃ karonti anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti.

那些具寿者们（长老们）会为他解说尚未揭示的，阐明尚未显露的，并在各种令人疑惑的法上消除他的疑惑。

Evaṃ kho, bhikkhave, senāsanaṃ pañcaṅgasamannāgataṃ hoti.

诸比丘！像这样，坐卧处就具备了五种条件。

Pañcaṅgasamannāgato kho, bhikkhave, bhikkhu pañcaṅgasamannāgataṃ senāsanaṃ sevamāno bhajamāno nacirasseva āsavānaṃ khayā…pe… sacchikatvā upasampajja vihareyyā”ti.

［四、总结：］

诸比丘！成就五种（精勤）条件的比丘如果能够依止、亲近具备五种条件的坐卧处，那么不久就能因为诸烦恼的断尽...（等）...了知并作证，圆满安住。”

Paṭhamaṃ.

坐卧处经 ～救护品‧第一经终

～《增支部经典‧十集‧Senāsanasutta 坐卧处经》(AN 10.11)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 10.1-50)/1.2 Nāthavagga 救护品 (AN 10.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.2 Pañcaṅgasutta 五分 (AN 10.12)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Pañcaṅgasuttaṃ

五分

12. “Pañcaṅgavippahīno, bhikkhave, bhikkhu pañcaṅgasamannāgato imasmiṃ dhammavinaye ‘kevalī vusitavā uttamapuriso’ti vuccati.

诸比丘！舍弃了五分、并且成就了五分的比丘，在这正法与戒律中，被称为‘圆满者（纯一无杂）、梵行已立、最上之人’。

Kathañca, bhikkhave, bhikkhu pañcaṅgavippahīno hoti?

诸比丘！比丘如何是舍弃了五分呢？

Idha, bhikkhave, bhikkhuno kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṃ [thīnamiddhaṃ (sī. syā. pī.)] pahīnaṃ hoti, uddhaccakukkuccaṃ pahīnaṃ hoti, vicikicchā pahīnā hoti.

诸比丘！在此，比丘断除了：⓵ 贪欲（对感官欲乐的渴求），⓶ 瞋恚，⓷ 昏沉睡眠，⓸ 掉举后悔，⓹ 疑惑。

Evaṃ kho, bhikkhave, bhikkhu pañcaṅgavippahīno hoti.

诸比丘！像这样，比丘就是舍弃了五分。

“Kathañca, bhikkhave, bhikkhu pañcaṅgasamannāgato hoti?

诸比丘！比丘如何是成就了五分呢？

Idha, bhikkhave, bhikkhu asekhena sīlakkhandhena samannāgato hoti, asekhena samādhikkhandhena samannāgato hoti, asekhena paññākkhandhena samannāgato hoti, asekhena vimuttikkhandhena samannāgato hoti, asekhena vimuttiñāṇadassanakkhandhena samannāgato hoti.

诸比丘！在此，比丘成就了无学（阿罗汉）的戒蕴，成就了无学的定蕴，成就了无学的慧蕴，成就了无学的解脱蕴，成就了无学的解脱知见蕴。

Evaṃ kho, bhikkhave, bhikkhu pañcaṅgasamannāgato hoti.

诸比丘！像这样，比丘就是成就了五分。

“Pañcaṅgavippahīno kho, bhikkhave, bhikkhu pañcaṅgasamannāgato imasmiṃ dhammavinaye ‘kevalī vusitavā uttamapuriso’ti vuccati.

诸比丘！舍弃了五分而成就了五分的比丘，在这正法与戒律中，被称为‘圆满者、梵行已立、最上之人’。

“Kāmacchando ca byāpādo,
thinamiddhañca bhikkhuno;

Uddhaccaṃ vicikicchā ca,
sabbasova na vijjati.

比丘的贪欲与瞋恚，

昏沉睡眠已断离；

掉举后悔及疑虑，

全都没有丝毫迹。

“Asekhena ca sīlena, asekhena samādhinā;

Vimuttiyā ca sampanno, ñāṇena ca tathāvidho.

具足无学之戒行，

无学禅定亦成就；

解脱以及解脱智，

如此比丘皆圆满。

“Sa ve pañcaṅgasampanno, pañca aṅge [pañcaṅgāni (syā.)] vivajjayaṃ [vivajjiya (ka.)];

他实成就此五分，

五种障碍已舍弃；

Imasmiṃ dhammavinaye, kevalī iti vuccatī”ti. dutiyaṃ;

在这正法戒律中，

可称之为圆满者。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.6.1 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 10.1-50)/1.2 Nāthavagga 救护品 (AN 10.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.3 Saṃyojanasutta 十结经 (AN 10.13)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Saṃyojanasuttaṃ

十结经

13. “Dasayimāni, bhikkhave, saṃyojanāni.

（世尊开示：）“诸比丘！有十种结缚。

Katamāni dasa?

是哪十种呢？

☆ 十结 (SN 45.180-181)(AN 10.13) ➾ ① 有身见、② 疑、③ 戒禁取、④ 欲贪、⑤ 瞋恚、⑥ 色界贪、⑦ 无色界贪、⑧ 我慢、⑨ 掉举、⑩ 无明。

Pañcorambhāgiyāni saṃyojanāni, pañcuddhambhāgiyāni saṃyojanāni.

即：五种下分结（内在束缚）与五种上分结（外在束缚）。

Katamāni pañcorambhāgiyāni saṃyojanāni?

哪五种是下分结（内在束缚）呢？

Sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso, kāmacchando, byāpādo –

即：有身见、疑、戒禁取、欲贪、瞋恚。

imāni pañcorambhāgiyāni saṃyojanāni.

这就是五种下分结（内在束缚）。

“Katamāni pañcuddhambhāgiyāni saṃyojanāni?

哪五种是上分结（外在束缚）呢？

Rūparāgo, arūparāgo, māno, uddhaccaṃ, avijjā –

即：色界贪、无色界贪、我慢、掉举、无明。

imāni pañcuddhambhāgiyāni saṃyojanāni.

这就是五种上分结（外在束缚）。

Imāni kho, bhikkhave, dasa saṃyojanānī”ti.

诸比丘！这就是十种结缚。”

Tatiyaṃ.

十结经 ～救护品‧第三经终

～《增支部经典‧十集‧Saṃyojanasutta 十结经》(AN 10.13)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 10.1-50)/1.2 Nāthavagga 救护品 (AN 10.11-20)”

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【经名】 1.2.4 Cetokhilasutta 心的荒芜 (AN 10.14)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Cetokhilasuttaṃ

14. “Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā pañca cetokhilā appahīnā pañca cetasovinibandhā asamucchinnā, tassa yā ratti vā divaso vā āgacchati hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.

“Katamassa pañca cetokhilā appahīnā honti? Idha, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati. Yo so, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ paṭhamo cetokhilo appahīno hoti.

“Puna caparaṃ, bhikkhave, bhikkhu dhamme kaṅkhati…pe… saṅghe kaṅkhati… sikkhāya kaṅkhati… sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto. Yo so, bhikkhave, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ pañcamo cetokhilo appahīno hoti. Imassa pañca cetokhilā appahīnā honti.

“Katamassa pañca cetasovinibandhā asamucchinnā honti? Idha, bhikkhave, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho. Yo so, bhikkhave, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ paṭhamo cetasovinibandho asamucchinno hoti.

“Puna caparaṃ, bhikkhave, bhikkhu kāye avītarāgo hoti…pe… rūpe avītarāgo hoti…pe… yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati… aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati – ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti. Yo so, bhikkhave, bhikkhu aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati – ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ pañcamo cetasovinibandho asamucchinno hoti. Imassa pañca cetasovinibandhā asamucchinnā honti.

“Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā ime pañca cetokhilā appahīnā ime pañca cetasovinibandhā asamucchinnā, tassa yā ratti vā divaso vā āgacchati hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.

“Seyyathāpi, bhikkhave, kāḷapakkhe candassa yā ratti vā divaso vā āgacchati, hāyateva vaṇṇena hāyati maṇḍalena hāyati ābhāya hāyati ārohapariṇāhena; evamevaṃ kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā ime pañca cetokhilā appahīnā ime pañca cetasovinibandhā asamucchinnā, tassa yā ratti vā divaso vā āgacchati hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.

“Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā pañca cetokhilā pahīnā pañca cetasovinibandhā susamucchinnā, tassa yā ratti vā divaso vā āgacchati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni.

“Katamassa pañca cetokhilā pahīnā honti? Idha, bhikkhave, bhikkhu satthari na kaṅkhati na vicikicchati, adhimuccati sampasīdati. Yo so, bhikkhave, bhikkhu satthari na kaṅkhati na vicikicchati adhimuccati sampasīdati, tassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ paṭhamo cetokhilo pahīno hoti.

“Puna caparaṃ, bhikkhave, bhikkhu dhamme na kaṅkhati…pe… saṅghe na kaṅkhati… sikkhāya na kaṅkhati … sabrahmacārīsu na kupito hoti attamano na āhatacitto na khilajāto. Yo so, bhikkhave, bhikkhu sabrahmacārīsu na kupito hoti attamano na āhatacitto na khilajāto, tassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ pañcamo cetokhilo pahīno hoti. Imassa pañca cetokhilā pahīnā honti.

“Katamassa pañca cetasovinibandhā susamucchinnā honti? Idha, bhikkhave, bhikkhu kāmesu vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho. Yo so, bhikkhave, bhikkhu kāmesu vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho, tassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ paṭhamo cetasovinibandho susamucchinno hoti.

“Puna caparaṃ, bhikkhave, bhikkhu kāye vītarāgo hoti…pe… rūpe vītarāgo hoti …pe… na yāvadatthaṃ udarāvadehakaṃ bhuñjitvā seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharati, na aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati – ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti. Yo so, bhikkhave, bhikkhu na aññataraṃ devanikāyaṃ paṇidhāya…pe… devaññataro vāti, tassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṃ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṃ pañcamo cetasovinibandho susamucchinno hoti. Imassa pañca cetasovinibandhā susamucchinnā honti.

“Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā ime pañca cetokhilā pahīnā ime pañca cetasovinibandhā susamucchinnā, tassa yā ratti vā divaso vā āgacchati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni.

“Seyyathāpi, bhikkhave, juṇhapakkhe candassa yā ratti vā divaso vā āgacchati, vaḍḍhateva vaṇṇena vaḍḍhati maṇḍalena vaḍḍhati ābhāya vaḍḍhati ārohapariṇāhena; evamevaṃ kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā ime pañca cetokhilā pahīnā ime pañca cetasovinibandhā susamucchinnā, tassa yā ratti vā divaso vā āgacchati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihānī”ti. Catutthaṃ.

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十四 心的荒芜

一 诸比丘！任何比丘或比丘尼，如果未能断除五种心的荒芜，未能斩断五种心的束缚，那么无论白天黑夜，可以预见到的只是善法的衰退，而不是增长。

如何是未能断除五种心的荒芜呢？

二 诸比丘！在此，有比丘对导师怀疑、困惑、不信解、不净信。诸比丘！比丘如果对导师怀疑、困惑、不信解、不净信，他的心就不会倾向于热忱、持续努力、恒常行持、精进修行；心如果不倾向于热忱、持续努力、恒常行持、精进修行，那么这就是他未能断除的第一种心的荒芜。

三 诸比丘！再者，有比丘对‘法’怀疑、[困惑、不信解、不净信]。[诸比丘！比丘如果对‘法’怀疑、困惑、不信解、不净信，他的心就不会倾向于热忱、持续努力、恒常行持、精进修行；心如果不倾向于热忱、持续努力、恒常行持、精进修行，那么这就是他未能断除的第二种心的荒芜。

诸比丘！再者，有比丘，]对‘僧团’怀疑、[困惑、不信解、不净信]。[诸比丘！比丘如果对‘僧团’怀疑、困惑、不信解、不净信，他的心就不会倾向于热忱、持续努力、恒常行持、精进修行；心如果不倾向于热忱、持续努力、恒常行持、精进修行，那么这就是他未能断除的第三种心的荒芜。

诸比丘！再者，有比丘，]对‘学处（戒律）’怀疑、[困惑、不信解、不净信]。[诸比丘！比丘如果对‘学处’怀疑、困惑、不信解、不净信，他的心就不会倾向于热忱、持续努力、恒常行持、精进修行；心如果不倾向于热忱、持续努力、恒常行持、精进修行，那么这就是他未能断除的第四种心的荒芜。

诸比丘！再者，有比丘，]对同梵行者（同修）愤怒、不悦、内心抵触、心生隔阂。诸比丘！比丘如果对同梵行者愤怒、不悦、内心抵触、心生隔阂，他的心就不会倾向于热忱、持续努力、恒常行持、精进修行；心如果不倾向于热忱、持续努力、恒常行持、精进修行，那么这就是他未能断除的第五种心的荒芜。

像这样，就是未能断除五种心的荒芜。

如何是未能斩断五种心的束缚呢？

四 诸比丘！在此，有比丘对于‘欲乐’没有断除贪着，没有远离欲求，没有远离爱恋，没有远离渴望，没有远离（欲火的）烧灼，没有远离渴爱。诸比丘！比丘如果对于欲乐没有断除贪着，没有远离欲求，没有远离爱恋，没有远离渴望，没有远离（欲火的）烧灼，没有远离渴爱，他的心就不会倾向于热忱、持续努力、恒常行持、精进修行；心如果不倾向于热忱、持续努力、恒常行持、精进修行，那么这就是他未能斩断的第一种心的束缚。

五 诸比丘！再者，有比丘对于‘身体’没有断除贪着，[没有远离欲求，没有远离爱恋，没有远离渴望，没有远离（欲火的）烧灼，没有远离渴爱。诸比丘！比丘如果对于身体没有断除贪着，没有远离欲求，没有远离爱恋，没有远离渴望，没有远离（欲火的）烧灼，没有远离渴爱，他的心就不会倾向于热忱、持续努力、恒常行持、精进修行；心如果不倾向于热忱、持续努力、恒常行持、精进修行，那么这就是他未能斩断的第二种心的束缚。

诸比丘！再者，有比丘，]对于‘色（物质形态/外貌）’没有断除贪着，[没有远离欲求，没有远离爱恋，没有远离渴望，没有远离（欲火的）烧灼，没有远离渴爱。诸比丘！比丘如果对于色没有断除贪着，没有远离欲求，没有远离爱恋，没有远离渴望，没有远离（欲火的）烧灼，没有远离渴爱，他的心就不会倾向于热忱、持续努力、恒常行持、精进修行；心如果不倾向于热忱、持续努力、恒常行持、精进修行，那么这就是他未能斩断的第三种心的束缚。

诸比丘！再者，有比丘，]随心所欲地吃到饱腹之后，就耽著于躺卧的快乐、倚靠的快乐、睡眠的快乐而安住。[诸比丘！比丘如果随心所欲地吃到饱腹之后，耽著于躺卧的快乐、倚靠的快乐、睡眠的快乐而安住，他的心就不会倾向于热忱、持续努力、恒常行持、精进修行；心如果不倾向于热忱、持续努力、恒常行持、精进修行，那么这就是他未能斩断的第四种心的束缚。

诸比丘！再者，有比丘，]发愿期望生到某个天界而修行梵行，心想：“我要通过这些戒行、誓言、苦行或梵行，将来成为天神或某一类天神。”诸比丘！比丘如果发愿期望生到某个天界而修行梵行，心想：“我要通过这些戒行、誓言、苦行或梵行，将来成为天神或某一类天神”，他的心就不会倾向于热忱、持续努力、恒常行持、精进修行；心如果不倾向于热忱、持续努力、恒常行持、精进修行，那么这就是他未能斩断的第五种心的束缚。

像这样，就是未能斩断五种心的束缚。

诸比丘！任何比丘或比丘尼，如果未能断除这五种心的荒芜，未能斩断这五种心的束缚，那么无论白天黑夜，可以预见到的只是善法的衰退，而不是增长。诸比丘！就好比月亮在黑月期（农历下半月），无论白天黑夜，它的色泽只会减损，圆满度只会减损，光芒只会减损，大小只会减损。诸比丘！同样的，任何比丘或比丘尼，如果未能断除这五种心的荒芜，未能斩断这五种心的束缚，那么无论白天黑夜，可以预见到的只是善法的衰退，而不是增长。

六 诸比丘！任何比丘或比丘尼，如果已经断除了这五种心的荒芜，已经斩断了五种心的束缚，那么无论白天黑夜，可以预见到的就是善法的增长，而不是衰退。

如何是已经断除了五种心的荒芜呢？

七 诸比丘！在此，有比丘对导师不怀疑、不困惑、信解、净信。诸比丘！比丘如果对导师不怀疑、不困惑、信解、净信，他的心就会倾向于热忱、持续努力、恒常行持、精进修行；心如果倾向于热忱、持续努力、恒常行持、精进修行，那么这就是他已经断除的第一种心的荒芜。

八 诸比丘！再者，有比丘对‘法’不怀疑、[不困惑、信解、净信。诸比丘！比丘如果对‘法’不怀疑、不困惑、信解、净信，他的心就会倾向于热忱、持续努力、恒常行持、精进修行；心如果倾向于热忱、持续努力、恒常行持、精进修行，那么这就是他已经断除的第二种心的荒芜。

诸比丘！再者，有比丘，对‘僧团’不怀疑、[不困惑、信解、净信。诸比丘！比丘如果对‘僧团’不怀疑、不困惑、信解、净信，他的心就会倾向于热忱、持续努力、恒常行持、精进修行；心如果倾向于热忱、持续努力、恒常行持、精进修行，那么这就是他已经断除的第三种心的荒芜。

诸比丘！再者，有比丘，]对‘学处（戒律）’不怀疑、[不困惑、信解、净信。诸比丘！比丘如果对‘学处’不怀疑、不困惑、信解、净信，他的心就会倾向于热忱、持续努力、恒常行持、精进修行；心如果倾向于热忱、持续努力、恒常行持、精进修行，那么这就是他已经断除的第四种心的荒芜。

诸比丘！再者，有比丘，]对于同梵行者不愤怒、心生欢喜、不内心抵触、不心生隔阂。诸比丘！比丘如果对于同梵行者不愤怒、[心生欢喜、不内心抵触、不心生隔阂，他的心就会倾向于热忱、持续努力、恒常行持、精进修行；心如果倾向于热忱、持续努力、恒常行持、精进修行，]那么这就是他已经断除的第五种心的荒芜。

像这样，就是已经断除了五种心的荒芜。

如何是已经彻底斩断了五种心的束缚呢？

九 诸比丘！在此，有比丘对于‘欲乐’已经断除贪着、远离欲求、远离爱恋、远离渴望、远离（欲火的）烧灼、远离渴爱。诸比丘！比丘如果对于欲乐已经断除贪着、远离欲求、远离爱恋、远离渴望、远离（欲火的）烧灼、远离渴爱，他的心就会倾向于热忱、持续努力、恒常行持、精进修行；心如果倾向于热忱、持续努力、恒常行持、精进修行，那么这就是他已经彻底斩断的第一种心的束缚。

一O 诸比丘！再者，有比丘对于‘身体’已经断除贪着、[远离欲求、远离爱恋、远离渴望、远离（欲火的）烧灼、远离渴爱。诸比丘！比丘如果对于身体已经断除贪着、远离欲求、远离爱恋、远离渴望、远离（欲火的）烧灼、远离渴爱，他的心就会倾向于热忱、持续努力、恒常行持、精进修行：心如果倾向于热忱、持续努力、恒常行持、精进修行，那么这就是他已经彻底斩断的第二种心的束缚。

诸比丘！再者，有比丘，]对于‘色（物质形态/外貌）’已经断除贪着、[远离欲求、远离爱恋、远离渴望、远离（欲火的）烧灼、远离渴爱。诸比丘！比丘如果对于色已经断除贪着、远离欲求、远离爱恋、远离渴望、远离（欲火的）烧灼、远离渴爱，他的心就会倾向于热忱、持续努力、恒常行持、精进修行：心如果倾向于热忱、持续努力、恒常行持、精进修行，那么这就是他已经彻底斩断的第三种心的束缚。

诸比丘！再者，有比丘，]即使随顺需要吃到饱腹，也不耽著于躺卧的快乐、倚靠的快乐、睡眠的快乐而安住。

[诸比丘！比丘如果即使随顺需要吃到饱腹，也不耽著于躺卧的快乐、倚靠的快乐、睡眠的快乐而安住，他的心就会倾向于热忱、持续努力、恒常行持、精进修行：心如果倾向于热忱、持续努力、恒常行持、精进修行，那么这就是他已经彻底斩断的第四种心的束缚。

诸比丘！再者，有比丘，]（即使）修行梵行，（也）不是为了发愿期望生到某个天界，（不作是念：）“我要通过这些戒行、誓言、苦行或梵行，将来成为天神或某一类天神。”诸比丘！比丘如果（即使）修行梵行，也不是为了发愿期望生到某个天界...（不作是念：）‘将来成为天神或某一类天神’，他的心就会倾向于热忱、持续努力、恒常行持、精进修行。心如果倾向于热忱、持续努力、恒常行持、精进修行，那么这就是他已经彻底斩断的第五种心的束缚。

像这样，就是已经彻底斩断了五种心的束缚。

诸比丘！任何比丘或比丘尼，如果已经断除了这五种心的荒芜，彻底斩断了这五种心的束缚，那么无论白天黑夜，可以预见到的就是善法的增长，而不是衰退。诸比丘！就好比月亮在白月期（农历上半月），无论白天黑夜，它的色泽只会增长，圆满度只会增长，光芒只会增长，大小只会增长。诸比丘！同样的，任何比丘或比丘尼，如果已经断除了这五种心的荒芜，彻底斩断了这五种心的束缚，那么无论白天黑夜，可以预见到的就是善法的增长，而不是衰退。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 10.1-50)/1.2 Nāthavagga 救护品 (AN 10.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.5 Appamādasutta 不放逸 (AN 10.15)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Appamādasuttaṃ

15. “Yāvatā, bhikkhave, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vā rūpino vā arūpino vā saññino vā asaññino vā nevasaññināsaññino vā, tathāgato tesaṃ aggamakkhāyati arahaṃ sammāsambuddho; evamevaṃ kho, bhikkhave, ye keci kusalā dhammā, sabbe te appamādamūlakā appamādasamosaraṇā. Appamādo tesaṃ [tesaṃ dhammānaṃ (sī. ka.) saṃ. ni. 5.139] aggamakkhāyati.

“Seyyathāpi, bhikkhave, yāni kānici jaṅgalānaṃ [jaṅgamānaṃ (sī. pī.) saṃ. ni. 5.139] pāṇānaṃ padajātāni, sabbāni tāni hatthipade samodhānaṃ gacchanti, hatthipadaṃ tesaṃ aggamakkhāyati, yadidaṃ mahantattena; evamevaṃ kho, bhikkhave, ye keci kusalā dhammā, sabbe te appamādamūlakā appamādasamosaraṇā. Appamādo tesaṃ aggamakkhāyati.

“Seyyathāpi, bhikkhave, kūṭāgārassa yā kāci gopānasiyo sabbā tā kūṭaṅgamā kūṭaninnā kūṭasamosaraṇā, kūṭo tāsaṃ aggamakkhāyati; evamevaṃ kho, bhikkhave, ye keci kusalā dhammā, sabbe te appamādamūlakā appamādasamosaraṇā. Appamādo tesaṃ aggamakkhāyati.

“Seyyathāpi, bhikkhave, ye keci mūlagandhā, kāḷānusāriyaṃ tesaṃ aggamakkhāyati; evamevaṃ kho bhikkhave…pe….

“Seyyathāpi, bhikkhave, ye keci sāragandhā, lohitacandanaṃ tesaṃ aggamakkhāyati; evamevaṃ kho bhikkhave…pe….

“Seyyathāpi, bhikkhave, ye keci pupphagandhā, vassikaṃ tesaṃ aggamakkhāyati; evamevaṃ kho bhikkhave…pe….

“Seyyathāpi, bhikkhave, ye keci khuddarājāno [kuḍḍarājāno (sī. syā. pī.), kuṭṭarājāno, kūṭarājāno (ka.) a. ni. 6.53], sabbe te rañño cakkavattissa anuyantā bhavanti, rājā tesaṃ cakkavattī aggamakkhāyati; evamevaṃ kho, bhikkhave…pe….

“Seyyathāpi, bhikkhave, yā kāci tārakarūpānaṃ pabhā, sabbā tā candappabhāya kalaṃ nāgghanti soḷasiṃ, candappabhā tāsaṃ aggamakkhāyati; evamevaṃ kho, bhikkhave…pe….

“Seyyathāpi, bhikkhave, saradasamaye viddhe vigatavalāhake deve ādicco nabhaṃ abbhussakkamāno [abbhussukkamāno (sī.) saṃ. ni. 5.146-148] sabbaṃ ākāsagataṃ tamagataṃ abhivihacca bhāsate ca tapate ca virocati ca; evamevaṃ kho, bhikkhave…pe….

“Seyyathāpi, bhikkhave, yā kāci mahānadiyo, seyyathidaṃ – gaṅgā, yamunā, aciravatī, sarabhū, mahī, sabbā tā samuddaṅgamā samuddaninnā samuddapoṇā samuddapabbhārā, mahāsamuddo tāsaṃ aggamakkhāyati; evamevaṃ kho, bhikkhave, ye keci kusalā dhammā, sabbe te appamādamūlakā appamādasamosaraṇā. Appamādo tesaṃ aggamakkhāyatī”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

十五 不放逸

一 比丘们！对于所有无足、二足、四足、多足、有色、无色、有想、无想、非想非非想的众生，如来、阿罗汉、正等觉者被称为是最殊胜的。比丘们！就像这样，所有一切的善法都以不放逸为根本，汇集于不放逸，不放逸在这些法中被称为是最殊胜的。

二 比丘们！正如所有一切陆地行走的生物的足迹，都能被包含在大象的足迹中，大象的足迹被称为是其中最殊胜的，这是因为它巨大的缘故。比丘们！就像这样，所有一切的善法都以不放逸为根本，汇集于不放逸，不放逸在这些法中被称为是最殊胜的。

比丘们！正如所有重楼阁楼的椽子都朝向屋顶、倾向屋顶、汇集于屋顶，屋顶被称为是其中最殊胜的。比丘们！就像这样，所有一切的善法都以不放逸为根本，汇集于不放逸，不放逸在这些法中被称为是最殊胜的。

比丘们！正如在所有根香之中，黑沉香（或作多伽罗香）被称为是最殊胜的。比丘们！就像这样，所有一切的善[法都以不放逸为根本，汇集于不放逸，不放逸在这些法中被称为是最殊胜的。

比丘们！正如在所有心材香之中，赤栴檀被称为是最殊胜的。比丘们！就像这样[，所有一切的善法都以不放逸为根本，汇集于不放逸，不放逸在这些法中被称为是最殊胜的]。

比丘们！正如在所有花香之中，茉莉花被称为是最殊胜的。比丘们！就像这样[，所有一切的善法都以不放逸为根本，汇集于不放逸，不放逸在这些法中被称为是最殊胜的]。

比丘们！正如所有的小国王都隶属于转轮王，转轮王被称为是其中最殊胜的。比丘们！就像这样[，所有一切的善法都以不放逸为根本，汇集于不放逸，不放逸在这些法中被称为是最殊胜的]。

比丘们！正如所有星辰的光芒，都不及月光的十六分之一，月光被称为是其中最殊胜的。

比丘们！就像这样[，所有一切的善法都以不放逸为根本，汇集于不放逸，不放逸在这些法中被称为是最殊胜的]。

比丘们！正如在秋季，天空晴朗无云之时，太阳升上天空，驱散一切空中的黑暗，发光、发热、照耀。比丘们！就像这样[，所有一切的善法都以不放逸为根本，汇集于不放逸，不放逸在这些法中被称为是最殊胜的]。

比丘们！正如所有的大河——恒河、亚穆纳河、阿夷罗跋提河、萨罗布河、摩希河——都朝向大海，倾向大海，注入大海，汇入大海，大海被称为是其中最殊胜的。比丘们！就像这样，所有一切的善法都以不放逸为根本，汇集于不放逸，不放逸在这些法中被称为是最殊胜的。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 10.1-50)/1.2 Nāthavagga 救护品 (AN 10.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.6 Āhuneyyasutta 应请 (AN 10.16)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Āhuneyyasuttaṃ

16. “Dasayime, bhikkhave, puggalā āhuneyyā pāhuneyyā dakkhiṇeyyā añjalikaraṇīyā anuttaraṃ puññakkhettaṃ lokassa. Katame dasa? Tathāgato arahaṃ sammāsambuddho, paccekabuddho, ubhatobhāgavimutto, paññāvimutto, kāyasakkhī, diṭṭhippatto, saddhāvimutto, saddhānusārī, dhammānusārī, gotrabhū – ime kho, bhikkhave, dasa puggalā āhuneyyā…pe… anuttaraṃ puññakkhettaṃ lokassā”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

十六 应请

一 比丘们！有十种人，是值得请来供养、值得热情款待、值得接受布施、值得合掌致敬、是世间无上的福田。是哪十种呢？

二 即：如来、阿罗汉、正等觉者，独觉佛，俱分解脱者，慧解脱者，身证者，见至者，信解脱者，随法行者，随信行者，趋向圣者种姓者。

比丘们！这十种人，是值得请来供养、[值得热情款待、值得接受布施、值得合掌致敬]、是世间无上的福田。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 10.1-50)/1.2 Nāthavagga 救护品 (AN 10.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.7 Paṭhamanāthasutta 救护之一 (AN 10.17)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Paṭhamanāthasuttaṃ

17. [dī. ni. 3.345, 360] “Sanāthā, bhikkhave, viharatha, mā anāthā. Dukkhaṃ, bhikkhave, anātho viharati. Dasayime, bhikkhave, nāthakaraṇā dhammā. Katame dasa? Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Yampi, bhikkhave, bhikkhu sīlavā hoti…pe… samādāya sikkhati sikkhāpadesu, ayampi dhammo nāthakaraṇo.

“Puna caparaṃ, bhikkhave, bhikkhu bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ [sātthā sabyañjanā (sī.)] kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā [bahū sutā (?)] honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Yampi, bhikkhave, bhikkhu bahussuto hoti…pe… diṭṭhiyā suppaṭividdhā, ayampi dhammo nāthakaraṇo.

“Puna caparaṃ, bhikkhave, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. Yampi, bhikkhave, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko, ayampi dhammo nāthakaraṇo.

“Puna caparaṃ, bhikkhave, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato, khamo padakkhiṇaggāhī anusāsaniṃ. Yampi, bhikkhave, bhikkhu suvaco hoti…pe… anusāsaniṃ, ayampi dhammo nāthakaraṇo.

“Puna caparaṃ, bhikkhave, bhikkhu yāni tāni sabrahmacārīnaṃ uccāvacāni kiṃkaraṇīyāni, tattha dakkho hoti analaso tatrūpāyāya vīmaṃsāya samannāgato, alaṃ kātuṃ alaṃ saṃvidhātuṃ. Yampi, bhikkhave, bhikkhu yāni tāni sabrahmacārīnaṃ…pe… alaṃ kātuṃ alaṃ saṃvidhātuṃ, ayampi dhammo nāthakaraṇo.

“Puna caparaṃ, bhikkhave, bhikkhu dhammakāmo hoti piyasamudāhāro, abhidhamme abhivinaye uḷārapāmojjo. Yampi, bhikkhave, bhikkhu dhammakāmo hoti piyasamudāhāro, abhidhamme abhivinaye uḷārapāmojjo, ayampi dhammo nāthakaraṇo.

“Puna caparaṃ, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Yampi, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu, ayampi dhammo nāthakaraṇo.

“Puna caparaṃ, bhikkhave, bhikkhu santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena. Yampi, bhikkhave, bhikkhu santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena, ayampi dhammo nāthakaraṇo.

“Puna caparaṃ, bhikkhave, bhikkhu satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā. Yampi, bhikkhave, bhikkhu satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā, ayampi dhammo nāthakaraṇo.

“Puna caparaṃ, bhikkhave, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Yampi, bhikkhave, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā, ayampi dhammo nāthakaraṇo.

“Sanāthā, bhikkhave, viharatha, mā anāthā. Dukkhaṃ, bhikkhave, anātho viharati. Ime kho, bhikkhave, dasa nāthakaraṇā dhammā”ti. Sattamaṃ.

☸---------------------------------------------------------------------

十七 救护 （一）

一 比丘们！你们应当依止有救护而住，不要无所救护。比丘们，无所救护地生活是痛苦的。比丘们！有十种带来救护的法。是哪十种呢？

二 比丘们！于此，有比丘具足戒行，守护别解脱律仪而住，行为和活动范围具足，对微小的过失也视之为恐怖，领受并学习学处。比丘们！比丘具足戒行，[守护别解脱律仪，行为和活动范围具足，对微小的过失也视之为恐怖，]领受并学习学处，这也是带来救护的法。

三 再者，比丘们！有比丘多闻强记所闻，积集所闻，对于那些初善、中善、后善，义理文句圆满的法，即纯一、圆满、清净的梵行，这样的法他多闻、受持、语言娴熟、内心审察、以正见善于洞察。比丘们！比丘多闻[强记所闻，积集所闻，对于那些初善、中善、后善，义理文句圆满的法，即纯一、圆满、清净的梵行，这样的法他多闻、受持、语言娴熟、内心审察，]以正见善于洞察，这也是带来救护的法。

四 再者，比丘们！有比丘有善友、善伴、善知识。比丘们！比丘有善友、善伴、善知识，这也是带来救护的法。

五 再者，比丘们！有比丘顺从，具足顺从之法，堪忍，善于接受教诲。比丘们！比丘顺从，具足顺从之法，堪忍，善于接受教诲，这也是带来救护的法。

六 再者，比丘们！有比丘对于同梵行者各种高低不同的事务，能熟练而不懈怠，具足相应的审察力，能够执行，能够处理。比丘们！比丘对于同梵行者[各种高低不同的事务，能熟练而不懈怠，具足相应的审察力，能够执行，能够处理]，这也是带来救护的法。

七 再者，比丘们！有比丘喜爱法，乐于言说，对阿毗达摩（胜法）、对毗奈耶（胜律）有广大的胜喜。比丘们！比丘喜爱法，乐于言说，对阿毗达摩、对毗奈耶有广大的胜喜，这也是带来救护的法。

八 再者，比丘们！有比丘发起精进而住，为断除不善法、具足善法而努力，有力量、有毅力，在善法上不放弃责任。比丘们！比丘发起精进而住，为断除不善法、具足善法而努力，有力量、有毅力，在善法上不放弃责任，这也是带来救护的法。

九 再者，比丘们！有比丘对于任何衣服、饮食、住所、治病医药、资具都感到满足。比丘们！比丘对于任何衣服、饮食、住所、治病医药、资具都感到满足，这也是带来救护的法。

一〇 再者，比丘们！有比丘有念，具足最高的念和明慧，能忆念、随念很久以前所做、所说之事。比丘们！比丘有念，具足最高的念和明慧，能忆念、随念很久以前所做、所说之事，这也是带来救护的法。

一一 再者，比丘们！有比丘有慧，具足导向（苦）生起与灭尽的智慧，是圣者的、决择性的、能正确导致苦彻底灭尽的智慧。比丘们！比丘有慧，具足导向（苦）生起与灭尽的智慧，是圣者的、决择性的、能正确导致苦彻底灭尽的智慧，这也是带来救护的法。

比丘们！你们应当依止有救护而住，不要无所救护。比丘们，无所救护地生活是痛苦的。比丘们！这就是十种带来救护的法。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 10.1-50)/1.2 Nāthavagga 救护品 (AN 10.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.8 Dutiyanāthasutta 救护之二 (AN 10.18)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Dutiyanāthasuttaṃ

18. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Sanāthā, bhikkhave, viharatha, mā anāthā. Dukkhaṃ, bhikkhave, anātho viharati. Dasayime, bhikkhave, nāthakaraṇā dhammā. Katame dasa? Idha, bhikkhave, bhikkhu sīlavā hoti…pe… samādāya sikkhati sikkhāpadesu. ‘Sīlavā vatāyaṃ bhikkhu pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesū’ti therāpi naṃ bhikkhū vattabbaṃ anusāsitabbaṃ maññanti, majjhimāpi bhikkhū… navāpi bhikkhū vattabbaṃ anusāsitabbaṃ maññanti. Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni. Ayampi dhammo nāthakaraṇo.

“Puna caparaṃ, bhikkhave, bhikkhu bahussuto hoti…pe… diṭṭhiyā suppaṭividdhā. ‘Bahussuto vatāyaṃ bhikkhu sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā’ti therāpi naṃ bhikkhū vattabbaṃ anusāsitabbaṃ maññanti, majjhimāpi bhikkhū… navāpi bhikkhū vattabbaṃ anusāsitabbaṃ maññanti. Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni. Ayampi dhammo nāthakaraṇo.

“Puna caparaṃ, bhikkhave, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. ‘Kalyāṇamitto vatāyaṃ bhikkhu kalyāṇasahāyo kalyāṇasampavaṅko’ti therāpi naṃ bhikkhū vattabbaṃ anusāsitabbaṃ maññanti, majjhimāpi bhikkhū… navāpi bhikkhū vattabbaṃ anusāsitabbaṃ maññanti. Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni. Ayampi dhammo nāthakaraṇo.

“Puna caparaṃ, bhikkhave, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato, khamo padakkhiṇaggāhī anusāsaniṃ. ‘Suvaco vatāyaṃ bhikkhu sovacassakaraṇehi dhammehi samannāgato, khamo padakkhiṇaggāhī anusāsanin’ti therāpi naṃ bhikkhū vattabbaṃ anusāsitabbaṃ maññanti, majjhimāpi bhikkhū… navāpi bhikkhū vattabbaṃ anusāsitabbaṃ maññanti. Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni. Ayampi dhammo nāthakaraṇo.

“Puna caparaṃ, bhikkhave, bhikkhu yāni tāni sabrahmacārīnaṃ uccāvacāni kiṃkaraṇīyāni, tattha dakkho hoti analaso, tatrūpāyāya vīmaṃsāya samannāgato, alaṃ kātuṃ alaṃ saṃvidhātuṃ. ‘Yāni tāni sabrahmacārīnaṃ uccāvacāni kiṃkaraṇīyāni, tattha dakkho vatāyaṃ bhikkhu analaso, tatrūpāyāya vīmaṃsāya samannāgato, alaṃ kātuṃ alaṃ saṃvidhātun’ti therāpi naṃ bhikkhū vattabbaṃ anusāsitabbaṃ maññanti, majjhimāpi bhikkhū… navāpi bhikkhū vattabbaṃ anusāsitabbaṃ maññanti. Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni. Ayampi dhammo nāthakaraṇo.

“Puna caparaṃ, bhikkhave, bhikkhu dhammakāmo hoti piyasamudāhāro, abhidhamme abhivinaye uḷārapāmojjo. ‘Dhammakāmo vatāyaṃ bhikkhu piyasamudāhāro, abhidhamme abhivinaye uḷārapāmojjo’ti therāpi naṃ bhikkhū vattabbaṃ anusāsitabbaṃ maññanti, majjhimāpi bhikkhū… navāpi bhikkhū vattabbaṃ anusāsitabbaṃ maññanti. Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni. Ayampi dhammo nāthakaraṇo.

“Puna caparaṃ, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu ‘āraddhavīriyo vatāyaṃ bhikkhu viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesū’ti therāpi naṃ bhikkhū vattabbaṃ anusāsitabbaṃ maññanti, majjhimāpi bhikkhū… navāpi bhikkhū vattabbaṃ anusāsitabbaṃ maññanti. Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni. Ayampi dhammo nāthakaraṇo.

“Puna caparaṃ, bhikkhave, bhikkhu santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena. ‘Santuṭṭho vatāyaṃ bhikkhu itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārenā’ti therāpi naṃ bhikkhū vattabbaṃ anusāsitabbaṃ maññanti, majjhimāpi bhikkhū… navāpi bhikkhū vattabbaṃ anusāsitabbaṃ maññanti. Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni. Ayampi dhammo nāthakaraṇo.

“Puna caparaṃ, bhikkhave, bhikkhu satimā hoti paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. ‘Satimā vatāyaṃ bhikkhu paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā’ti therāpi naṃ bhikkhū vattabbaṃ anusāsitabbaṃ maññanti, majjhimāpi bhikkhū… navāpi bhikkhū vattabbaṃ anusāsitabbaṃ maññanti. Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni. Ayampi dhammo nāthakaraṇo.

“Puna caparaṃ, bhikkhave, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. ‘Paññavā vatāyaṃ bhikkhu udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā’ti therāpi naṃ bhikkhū vattabbaṃ anusāsitabbaṃ maññanti, majjhimāpi bhikkhū… navāpi bhikkhū vattabbaṃ anusāsitabbaṃ maññanti. Tassa therānukampitassa…pe… no parihāni. Ayampi dhammo nāthakaraṇo.

“Sanāthā, bhikkhave, viharatha, mā anāthā. Dukkhaṃ, bhikkhave, anātho viharati. Ime kho, bhikkhave, dasa nāthakaraṇā dhammā”ti. Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

十八 救护（二）

一 比丘们！你们应当依止有救护而住，不要无所救护。比丘们，无所救护地生活是痛苦的。比丘们！有十种带来救护的法。是哪十种呢？

二 比丘们！于此，有比丘具足戒行，[守护别解脱律仪，行为和活动范围具足，对微小的过失也视之为恐怖，]领受并学习学处。人们会说：“啊！这位比丘是持戒者，守护别解脱律仪，行为和活动范围具足，对微小的过失也视之为恐怖，领受并学习学处”，长老比丘们也认为他值得交谈、值得教诫，中等资历的比丘们也[认为他值得交谈、值得教诫]，新学比丘们也认为他值得交谈、值得教诫。他若得到长老比丘的怜悯、得到中等资历比丘的怜悯、得到新学比丘的怜悯，那么善法增长是可以预期的，不会[预期]衰退。这也是带来救护的法。

三 再者，比丘们！有比丘多闻[强记所闻，积集所闻，对于那些初善、中善、后善，义理文句圆满的法，即纯一、圆满、清净的梵行，这样的法他多闻、受持、语言娴熟、内心审察，]以正见善于洞察。人们会说：“啊！这位比丘是多闻强记所闻，积集所闻，对于那些初善、中善、后善，义理文句圆满的法，即纯一、圆满、清净的梵行，这样的法他多闻、受持、语言娴熟、内心审察、以正见善于洞察”，长老比丘们也认为他值得交谈、值得教诫，中等资历的比丘们也[认为他值得交谈、值得教诫]，新学比丘们也认为他值得交谈、值得教诫。他若得到长老比丘的怜悯、得到中等资历比丘的怜悯、得到新学比丘的怜悯，善法增长是可以预期的，不会[预期]衰退。这也是带来救护的法。

四 再者，比丘们！有比丘有善友、善伴、善知识。人们会说：“啊！这位比丘有善友、善伴、善知识”，长老比丘们也认为他值得交谈、值得教诫，中等资历的比丘们也[认为他值得交谈、值得教诫]，新学比丘们也认为他值得交谈、值得教诫。他若得到长老比丘的怜悯、得到中等资历比丘的怜悯、得到新学比丘的怜悯，善法增长是可以预期的，不会[预期]衰退。这也是带来救护的法。

五 再者，比丘们！有比丘顺从，具足顺从之法，堪忍，善于接受教诲。人们会说：“啊！这位比丘是顺从，具足顺从之法，堪忍，善于接受教诲”，长老比丘们也认为他值得交谈、值得教诫，中等资历的比丘们也[认为他值得交谈、值得教诫]，新学比丘们也认为他值得交谈、值得教诫。他若得到长老比丘的怜悯、得到中等资历比丘的怜悯、得到新学比丘的怜悯，善法增长是可以预期的，不会预期衰退。这也是带来救护的法。

六 再者，比丘们！有比丘对于同梵行者各种高低不同的事务，能熟练而不懈怠，具足相应的审察力，能够执行，善于处理。人们会说：“啊！这位比丘对于同梵行者各种高低不同的事务，能熟练而不懈怠，具足相应的审察力，能够执行，善于处理”，长老比丘们也认为他值得交谈、值得教诫，中等资历的比丘们也[认为他值得交谈、值得教诫]，新学比丘们也认为他值得交谈、值得教诫。他若得到长老比丘的怜悯、得到中等资历比丘的怜悯、得到新学比丘的怜悯，善法增长是可以预期的，不会预期衰退。这也是带来救护的法。

七 再者，比丘们！有比丘喜爱法，乐于言说，对阿毗达摩（胜法）、对毗奈耶（胜律）有广大的胜喜。人们会说：“啊！这位比丘是喜爱法，乐于言说，对阿毗达摩、对毗奈耶有广大的胜喜”，长老比丘们也认为他值得交谈、值得教诫，中等资历的比丘们也[认为他值得交谈、值得教诫]，新学比丘们也认为他值得交谈、值得教诫。他若得到长老比丘的怜悯、得到中等资历比丘的怜悯、得到新学比丘的怜悯，善法增长是可以预期的，不会[预期]衰退。这也是带来救护的法。

八 再者，比丘们！有比丘发起精进而住，为断除不善法、具足善法而努力，有力量、有毅力，在善法上不放弃责任。人们会说：“啊！这位比丘发起精进而住，为断除不善法、具足善法而努力，有力量、有毅力，在善法上不放弃责任”，长老比丘们也认为他值得交谈、值得教诫，中等资历的比丘们也[认为他值得交谈、值得教诫]，新学比丘们也认为他值得交谈、值得教诫。他若得到长老比丘的怜悯、得到中等资历比丘的怜悯、得到新学比丘的怜悯，善法增长是可以预期的，不会[预期]衰退。这也是带来救护的法。

九 再者，比丘们！有比丘对于任何衣服、饮食、住所、治病医药、资具都感到满足。人们会说：“啊！这位比丘对于任何衣服、饮食、住所、治病医药、资具都感到满足”，长老比丘们也认为他值得交谈、值得教诫，中等资历的比丘们也[认为他值得交谈、值得教诫]，新学比丘们也认为他值得交谈、值得教诫。他若得到长老比丘的怜悯、得到中等资历比丘的怜悯、得到新学比丘的怜悯，善法增长是可以预期的，不会[预期]衰退。这也是带来救护的法。

一〇 再者，比丘们！有比丘有念，具足最高的念和明慧，能忆念、随念很久以前所做、所说之事。人们会说：“啊！这位比丘有念，具足最高的念和明慧，能忆念、随念很久以前所做、所说之事”，长老比丘们也认为他值得交谈、值得教诫，中等资历的比丘们也[认为他值得交谈、值得教诫]，新学比丘们也认为他值得交谈、值得教诫。他若得到长老比丘的怜悯、得到中等资历比丘的怜悯、得到新学比丘的怜悯，善法增长是可以预期的，不会[预期]衰退。这也是带来救护的法。

一一 再者，比丘们！有比丘有慧，具足导向（苦）生起与灭尽的智慧，是圣者的、决择性的、能正确导致苦彻底灭尽的智慧。人们会说：“啊！这位比丘有慧，具足导向（苦）生起与灭尽的智慧，是圣者的、决择性的、能正确导致苦彻底灭尽的智慧”，长老比丘们也认为他值得交谈、值得教诫，中等资历的比丘们也[认为他值得交谈、值得教诫]，新学比丘们也认为他值得交谈、值得教诫。他若得到长老比丘的怜悯、得到中等资历比丘的怜悯、得到新学比丘的怜悯，善法增长是可以预期的，不会预期衰退。这也是带来救护的法。

比丘们！你们应当依止有救护而住，不要无所救护。比丘们，无所救护地生活是痛苦的。比丘们！这就是十种带来救护的法。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 10.1-50)/1.2 Nāthavagga 救护品 (AN 10.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.9 Paṭhamaariyāvāsasutta 圣居之一 (AN 10.19)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Paṭhamaariyāvāsasuttaṃ

圣居之一

19. [dī. ni. 3.348, 360] “Dasayime, bhikkhave, ariyāvāsā, ye ariyā āvasiṃsu vā āvasanti vā āvasissanti vā. Katame dasa?

比丘们！有十种圣者的住处，圣者们过去曾住、现在正住、未来将住。是哪十种呢？

Idha, bhikkhave, bhikkhu pañcaṅgavippahīno hoti,

比丘们！于此，有比丘：➊ 已断除五支（五盖），

chaḷaṅgasamannāgato,

➋ 具足六支（守护根门），

ekārakkho,

➌ 有一守护（守护心念），

caturāpasseno,

➍ 有四依止（四种明智审察的依止），

paṇunnapaccekasacco [panuṇṇapaccekasacco (ka.)],

➎ 已舍弃各自的（邪）见解，

samavayasaṭṭhesano,

➏ 渴求已平息，

anāvilasaṅkappo,

➐ 思维无混浊，

passaddhakāyasaṅkhāro,

➑ 身行已寂静，

suvimuttacitto,

➒ 心善解脱，

suvimuttapañño.

➓ 慧善解脱。

Ime kho, bhikkhave, dasa ariyāvāsā, ye ariyā āvasiṃsu vā āvasanti vā āvasissanti vā”ti. Navamaṃ.

比丘们！这就是十种圣者的住处，圣者们过去曾住、现在正住、未来将住。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.6.10 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 10.1-50)/1.2 Nāthavagga 救护品 (AN 10.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.10 Dutiyaariyāvāsasutta 圣居之二 (AN 10.20)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Dutiyaariyāvāsasuttaṃ

《圣居之二经》

☆ 十圣居 ➾

➊ 已断五支（正见：已除五盖）；

➋ 具足六支（守护六根门）；

➌ 心念一护（正念：守护心念）；

➍ 慎思四依（四种明智依止）；

➎ 已舍弃各自的（邪）见解；

➏ 渴求已平息（已断三求）；

➐ 浊思已净（正思维：断三思）；

➑ 身行寂静（正定：具足四禅）；

➒ 心善解脱（正解脱：解脱三毒）；

➓ 慧善解脱（正智：已无后有）。

☆ 各自的（邪）见解（如十种无记问题等邪见） ☞

① 世界是常恒的吗？

② 世界是非常恒的吗？

③ 世界是有边际的吗？

④ 世界是无边际的吗？

⑤ 生命与身体是同一的吗？

⑥ 生命与身体是不同的吗？

⑦ 如来死后是存在的吗？

⑧ 如来死后是不存在的吗？

⑨ 如来死后是既存在又不存在的吗？

⑩ 如来死后是既非存在又非不存在的吗？

卍　　　　卍　　　　卍

第一章 ✫ 前言

20. Ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo.

一时，世尊住在俱卢国，一个名叫 kammāsadhamma 的俱卢人的市镇。

Tatra kho bhagavā bhikkhū āmantesi…pe….

[Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti.

在那里，世尊召唤比丘们说：“比丘们！”

“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.

“尊者！”那些比丘回答世尊。

卍　　　　卍　　　　卍

第二章 ✫ 圣居概说

Bhagavā etadavoca –]

世尊这样说道：

“Dasayime, bhikkhave, ariyāvāsā, ye ariyā āvasiṃsu vā āvasanti vā āvasissanti vā.

“比丘们！有这十种圣者的住处——圣者们过去曾住、现在正住、未来将住！

Katame dasa?

是哪十种呢？

Idha, bhikkhave, bhikkhu

比丘们！于此，比丘——

pañcaṅgavippahīno hoti,

➊ 已断五支；

chaḷaṅgasamannāgato,

➋ 具足六支；

ekārakkho,

➌ （心念）一护；

caturāpasseno,

➍ （慎思）四依；

paṇunnapaccekasacco,

➎ 已舍弃各自的（邪）见解；

samavayasaṭṭhesano,

➏ 渴求已平息；

anāvilasaṅkappo,

➐ 思维无混浊；

passaddhakāyasaṅkhāro,

➑ 身行已寂静；

suvimuttacitto,

➒ 心善解脱；

suvimuttapañño.

➓ 慧善解脱。

卍　　　　卍　　　　卍

第三章 ✫ 圣居解释

第一节 ❦ 已断五支

“Kathañca, bhikkhave, bhikkhu pañcaṅgavippahīno hoti?

再者，比丘们！比丘如何是‘已断五支’呢？

Idha, bhikkhave, bhikkhuno

比丘们！于此，比丘——

kāmacchando pahīno hoti,

① 欲欲已断除；

byāpādo pahīno hoti,

⓶ 恶意已断除；

thinamiddhaṃ pahīnaṃ hoti,

⓷ 昏沉睡眠已断除；

uddhaccakukkuccaṃ pahīnaṃ hoti,

⓸ 掉举追悔已断除；

vicikicchā pahīnā hoti.

⓹ 疑已断除。

Evaṃ kho, bhikkhave, bhikkhu pañcaṅgavippahīno hoti.

比丘们！像这样，比丘是‘已断五支！’

卍　　　　卍　　　　卍

第二节 ❦ 具足六支

“Kathañca, bhikkhave, bhikkhu chaḷaṅgasamannāgato hoti?

再者，比丘们！比丘如何是‘具足六支’呢？

Idha, bhikkhave, bhikkhu

比丘们！于此，比丘——

cakkhunā rūpaṃ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno.

① 用眼看到色之后，既不喜悦也不忧愁，保持舍心，具念、正知而住；

Sotena saddaṃ sutvā…

② 用耳听到声之后，既不喜悦也不忧愁，保持舍心，具念、正知而住；

ghānena gandhaṃ ghāyitvā…

③ 用鼻嗅到香之后，既不喜悦也不忧愁，保持舍心，具念、正知而住；

jivhāya rasaṃ sāyitvā…

④ 用舌尝到味之后，既不喜悦也不忧愁，保持舍心，具念、正知而住；

kāyena phoṭṭhabbaṃ phusitvā…

⑤ 用身接触触之后，既不喜悦也不忧愁，保持舍心，具念、正知而住；

manasā dhammaṃ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno.

⑥ 用意认知法之后，既不喜悦也不忧愁，保持舍心，具念、正知而住。

Evaṃ kho, bhikkhave, bhikkhu chaḷaṅgasamannāgato hoti.

比丘们！像这样，比丘是‘具足六支！’

第三节 ❦ 心念一护

“Kathañca, bhikkhave, bhikkhu ekārakkho hoti?

再者，比丘们！比丘如何是‘心念一护’呢？

Idha, bhikkhave, bhikkhu

比丘们！于此，比丘——

satārakkhena cetasā samannāgato hoti.

具足念的守护，守护心意。

Evaṃ kho, bhikkhave, bhikkhu ekārakkho hoti.

比丘们！像这样，比丘是‘心念一护！’

卍　　　　卍　　　　卍

第四节 ❦ 慎思四依

“Kathañca, bhikkhave, bhikkhu caturāpasseno hoti?

再者，比丘们！比丘如何是‘慎思四依’呢？

Idha, bhikkhave, bhikkhu

比丘们！于此，比丘——

saṅkhāyekaṃ paṭisevati,

① 审察之后受用一法；

saṅkhāyekaṃ adhivāseti,

② 审察之后忍受一法；

saṅkhāyekaṃ parivajjeti,

③ 审察之后迴避一法；

saṅkhāyekaṃ vinodeti.

④ 审察之后去除一法。

Evaṃ kho, bhikkhave, bhikkhu caturāpasseno hoti.

比丘们！像这样，比丘是‘慎思四依！’

卍　　　　卍　　　　卍

第五节 ❦ 已舍自谛

“Kathañca, bhikkhave, bhikkhu paṇunnapaccekasacco hoti?

再者，比丘们！比丘如何是‘已舍弃各自的（邪）见解’呢？

Idha, bhikkhave, bhikkhuno

比丘们！于此，比丘——

yāni tāni puthusamaṇabrāhmaṇānaṃ puthupaccekasaccāni,

那些各种沙门、婆罗门的种种‘各自的真谛’；

seyyathidaṃ –

也就是：

‘sassato loko’ti vā,

‘① 或世界是常恒的；

‘asassato loko’ti vā,

② 或世界是非常恒的；

‘antavā loko’ti vā,

③ 或世界是有边际的；

‘anantavā loko’ti vā,

④ 或世界是无边际的；

‘taṃ jīvaṃ taṃ sarīran’ti vā,

⑤ 或生命与身体是同一的；

‘aññaṃ jīvaṃ aññaṃ sarīran’ti vā,

⑥ 或生命与身体是不同的；

‘hoti tathāgato paraṃ maraṇā’ti vā,

⑦ 或如来死后是存在的；

‘na hoti tathāgato paraṃ maraṇā’ti vā,

⑧ 或如来死后是不存在的；

‘hoti ca na ca hoti tathāgato paraṃ maraṇā’ti vā,

⑨ 或如来死后是既存在又不存在的；

‘neva hoti na na hoti tathāgato paraṃ maraṇā’ti vā,

⑩ 或如来死后是既非存在又非不存在的。’

sabbāni tāni nunnāni honti paṇunnāni [nuṇṇāni honti panuṇṇāni (?)] cattāni vantāni muttāni pahīnāni paṭinissaṭṭhāni.

所有这些，他都已舍断、去除、舍弃、吐出、解脱、断除、抛弃。

Evaṃ kho, bhikkhave, bhikkhu paṇunnapaccekasacco hoti.

比丘们！像这样，比丘是‘已舍弃各自的（邪）见解！’

卍　　　　卍　　　　卍

第六节 ❦ 求已断尽

“Kathañca, bhikkhave, bhikkhu samavayasaṭṭhesano hoti?

再者，比丘们！比丘如何是‘渴求已平息’呢？

Idha, bhikkhave, bhikkhuno

比丘们！于此，比丘——

kāmesanā pahīnā hoti,

① 对欲乐的渴求已断除；

bhavesanā pahīnā hoti,

② 对存在的渴求已断除；

brahmacariyesanā paṭippassaddhā.

③ 对梵行的渴求已平息。

Evaṃ kho, bhikkhave, bhikkhu samavayasaṭṭhesano hoti.

比丘们！像这样，比丘是‘渴求已平息！’

卍　　　　卍　　　　卍

第七节 ❦ 浊思已净

“Kathañca, bhikkhave, bhikkhu anāvilasaṅkappo hoti?

再者，比丘们！比丘如何是‘思维无混浊’呢？

Idha, bhikkhave, bhikkhuno

比丘们！于此，比丘——

kāmasaṅkappo pahīno hoti,

① 欲思已断除；

byāpādasaṅkappo pahīno hoti,

② 恚思已断除；

vihiṃsāsaṅkappo pahīno hoti.

③ 害思已断除。

Evaṃ kho, bhikkhave, bhikkhu anāvilasaṅkappo hoti.

比丘们！像这样，比丘是‘思维无混浊！’

卍　　　　卍　　　　卍

第八节 ❦ 身行寂静

“Kathañca, bhikkhave, bhikkhu passaddhakāyasaṅkhāro hoti?

再者，比丘们！比丘如何是‘身行已寂静’呢？

Idha, bhikkhave, bhikkhu

比丘们！于此，比丘——

sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.

通过舍断乐和舍断苦，以及先前喜和忧的隐没，进入非苦非乐、舍念清净的第四禅而住。

Evaṃ kho, bhikkhave, bhikkhu passaddhakāyasaṅkhāro hoti.

比丘们！像这样，比丘是‘身行已寂静！’

卍　　　　卍　　　　卍

第九节 ❦ 心善解脱

“Kathañca, bhikkhave, bhikkhu suvimuttacitto hoti?

再者，比丘们！比丘如何是‘心善解脱’呢？

Idha, bhikkhave, bhikkhuno

比丘们！于此，比丘——

rāgā cittaṃ vimuttaṃ hoti,

① 心从贪解脱；

dosā cittaṃ vimuttaṃ hoti,

② 心从嗔解脱；

mohā cittaṃ vimuttaṃ hoti.

③ 心从痴解脱。

Evaṃ kho, bhikkhave, bhikkhu suvimuttacitto hoti.

比丘们！像这样，比丘是‘心善解脱！’

卍　　　　卍　　　　卍

第十节 ❦ 慧善解脱

“Kathañca, bhikkhave, bhikkhu suvimuttapañño hoti?

再者，比丘们！比丘如何是‘慧善解脱’呢？

Idha, bhikkhave, bhikkhu

比丘们！于此，比丘——

‘rāgo me pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo’ti pajānāti,

① 他了知：‘我的贪已被断除，根已被切断，如同多罗树的树头，成为不存在的状态，未来不会再生起。’

doso me pahīno…pe…

② 他了知：‘我的嗔已被断除，[根已被切断，如同多罗树的树头，成为不存在的状态，未来不会再生起。]’

‘moho me pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo’ti pajānāti.

③ 他了知：‘我的痴已被断除，根已被切断，如同多罗树的树头，成为不存在的状态，未来不会再生起。’

Evaṃ kho, bhikkhave, bhikkhu suvimuttapañño hoti.

比丘们！像这样，比丘是‘慧善解脱！’

卍　　　　卍　　　　卍

第四章 ✫ 总结

“Ye hi keci, bhikkhave, atītamaddhānaṃ ariyā ariyāvāse āvasiṃsu, sabbe te imeva dasa ariyāvāse āvasiṃsu;

比丘们！凡是在过去世，圣者们住于圣者住处的，他们都是住于这十种圣者住处；

ye hi keci, bhikkhave, anāgatamaddhānaṃ ariyā ariyāvāse āvasissanti, sabbe te imeva dasa ariyāvāse āvasissanti;

比丘们！凡是在未来世，圣者们将住于圣者住处的，他们都将住于这十种圣者住处；

ye hi [yepi (?)] keci, bhikkhave, etarahi ariyā ariyāvāse āvasanti, sabbe te imeva dasa ariyāvāse āvasanti.

比丘们！凡是在现在，圣者们正住于圣者住处的，他们都是正住于这十种圣者住处。

Ime kho, bhikkhave, dasa ariyāvāsā, ye ariyā āvasiṃsu vā āvasanti vā āvasissanti vā”ti.

比丘们！这就是十种圣者的住处，圣者们过去曾住、现在正住、未来将住！”

Dasamaṃ.

圣居之二经 ～救护品第十经结束

～《增支部经典·十集·初五十经篇·救护品·Dutiyaariyāvāsasutta 圣居之二经》(AN 10.20)

Nāthavaggo dutiyo.

救护品 ～初五十经篇第二品结束

Tassuddānaṃ –

此品（十经）的摄颂：

Senāsanañca pañcaṅgaṃ,

（一）坐卧处、（二）五支，

saṃyojanākhilena ca;

（三）结、（四）心荒芜；

Appamādo āhuneyyo,

（五）不放逸、（六）应请，

dve nāthā dve ariyāvāsāti.

（七、八）二救护、（九、十）二圣居。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2560.3.2 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 10.1-50)/1.3 Mahāvagga 大品 (AN 10.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.1 Sīhanādasutta 狮子吼经 (AN 10.21)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Mahāvaggo

大品

☆ 如来十力（十种智力，尽知普眼法 Sabbadhammesu Cakkhumā ） ➾

➊ 处非处智力（知是处非处智力）；

➋ 业异熟智力（知过去现在未来业报智力）；

➌ 遍趣行智力（知一切所至处之道智力）；

➍ 种种界智力（知种种界智力）；

➎ 种种胜解智力（知种种信解智力）；

➏ 根上下智力（知诸根胜劣智力）；

➐ 静虑解脱等持等至智力（知诸禅定解脱三昧智力）；

➑ 宿住随念智力（知宿命无漏智力）；

➒ 死生智力（知天眼无碍智力）；

➓ 漏尽智力（知永断习气智力）。

1. Sīhanādasuttaṃ

狮子吼经

21. “Sīho, bhikkhave, migarājā sāyanhasamayaṃ āsayā nikkhamati.

诸比丘！兽王狮子在傍晚时分出离巢穴，

Āsayā nikkhamitvā vijambhati. Vijambhitvā samantā catuddisaṃ [catuddisā (syā. ka.) a. ni. 6.64] anuviloketi.

出离巢穴后伸展身体，伸展身体后普遍观察四方，

Samantā catuddisaṃ [catuddisā (syā. ka.) a. ni. 6.64] anuviloketvā tikkhattuṃ sīhanādaṃ nadati. Tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkamati.

普遍观察四方后作三次狮子吼，作三次狮子吼后为觅食而出。

Taṃ kissa hetu? ‘Māhaṃ khuddake pāṇe visamagate saṅghātaṃ āpādesin’ti!

这是什么原因呢？是为了不伤害那些迷路误入的小动物。

“‘Sīho’ti, kho bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassa.

诸比丘！所谓的‘狮子’，这是对如来、阿罗汉、正等觉者的譬喻性称呼。

Yaṃ kho, bhikkhave, tathāgato parisāya dhammaṃ deseti, idamassa hoti sīhanādasmiṃ.

诸比丘！如来在大众中说法，这就是他的狮子吼。

[ma. ni. 1.148; vibha. 760; paṭi. ma. 2.44] “Dasayimāni, bhikkhave, tathāgatassa tathāgatabalāni,

诸比丘！如来具有如来的十种力，

yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

如来具备了这些力，宣称自己处于最胜的地位，在大众中作狮子吼，转动（无上的）梵轮。

Katamāni dasa?

是哪十种呢？

Idha, bhikkhave, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti.

➊ （处非处智力：）诸比丘！在此，如来如实了知‘可能’为‘可能’，‘不可能’为‘不可能’。

Yampi, bhikkhave, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti,

诸比丘！如来如实了知‘可能’为‘可能’，‘不可能’为‘不可能’，

idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti,

诸比丘！这就是如来的如来力。

yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

如来依仗此力，宣称自己处于最胜的地位，在大众中作狮子吼，转动（无上的）梵轮。

“Puna caparaṃ, bhikkhave, tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti.

➋ （业异熟智力：）诸比丘！再者，如来如实了知过去、未来、现在所造诸业及其果报的处所与原因。

Yampi, bhikkhave, tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti,

诸比丘！如来如实了知过去、未来、现在所造诸业及其果报的处所与原因，

idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti,

诸比丘！这也是如来的如来力。

yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

如来依仗此力，宣称自己处于最胜的地位，在大众中作狮子吼，转动（无上的）梵轮。

“Puna caparaṃ, bhikkhave, tathāgato sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ pajānāti.

➌ （遍趣行智力：）诸比丘！再者，如来如实了知导向一切趣向的道途。

Yampi, bhikkhave, tathāgato sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ pajānāti,

诸比丘！如来如实了知导向一切趣向的道途，

idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti,

诸比丘！这也是如来的如来力。

yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

如来依仗此力，宣称自己处于最胜的地位，在大众中作狮子吼，转动（无上的）梵轮。

“Puna caparaṃ, bhikkhave, tathāgato anekadhātuṃ nānādhātuṃ lokaṃ [anekadhātunānādhātulokaṃ (sī. ka.)] yathābhūtaṃ pajānāti.

➍ （种种界智力：）诸比丘！再者，如来如实了知世间的多种界、种种界。

Yampi, bhikkhave, tathāgato anekadhātuṃ nānādhātuṃ lokaṃ yathābhūtaṃ pajānāti,

诸比丘！如来如实了知世间的多种界、种种界，

idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti

诸比丘！这也是如来的如来力。

…pe… brahmacakkaṃ pavatteti.

如来依仗此力，宣称自己处于最胜的地位，在大众中作狮子吼，转动（无上的）梵轮。

“Puna caparaṃ, bhikkhave, tathāgato sattānaṃ nānādhimuttikataṃ yathābhūtaṃ pajānāti.

➎ （种种胜解智力：）诸比丘！再者，如来如实了知众生的种种信解/倾向。

Yampi, bhikkhave, tathāgato sattānaṃ nānādhimuttikataṃ yathābhūtaṃ pajānāti,

诸比丘！如来如实了知众生的种种信解/倾向，

idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti

诸比丘！这也是如来的如来力。

…pe… brahmacakkaṃ pavatteti.

如来依仗此力，宣称自己处于最胜的地位，在大众中作狮子吼，转动（无上的）梵轮。

“Puna caparaṃ, bhikkhave, tathāgato parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ pajānāti.

➏ （根上下智力：）诸比丘！再者，如来如实了知其他众生、其他人的诸根的胜劣/利钝。

Yampi, bhikkhave, tathāgato parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ pajānāti,

诸比丘！如来如实了知其他众生、其他人的诸根的胜劣/利钝，

idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti

诸比丘！这也是如来的如来力。

…pe… brahmacakkaṃ pavatteti.

如来依仗此力，宣称自己处于最胜的地位，在大众中作狮子吼，转动（无上的）梵轮。

“Puna caparaṃ, bhikkhave, tathāgato jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ pajānāti.

➐ （静虑解脱等持等至智力：）诸比丘！再者，如来如实了知禅那、解脱、等持（定）、等至（成就）的杂染、清净、出离。

Yampi…pe… pajānāti,

诸比丘！如来如实了知禅那、解脱、等持（定）、等至（成就）的杂染、清净、出离，

idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti

诸比丘！这也是如来的如来力。

…pe… brahmacakkaṃ pavatteti.

如来依仗此力，宣称自己处于最胜的地位，在大众中作狮子吼，转动（无上的）梵轮。

“Puna caparaṃ, bhikkhave, tathāgato anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ –

➑ （宿住随念智力：）诸比丘！再者，如来回忆起种种过去的住处（宿世），即——

ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe,

一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十万生、许多坏劫、许多成劫、许多成坏劫，[他回忆起：]

‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ;

‘我在那个地方，是这样的名字，这样的姓氏，这样的种姓，吃这样的食物，感受这样的苦乐，有这样的寿命极限；我从那里死后，投生到另一个地方；’

tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti,

‘在那个地方，[我又]是这样的名字，这样的姓氏，这样的种姓，吃这样的食物，感受这样的苦乐，有这样的寿命极限；我从那里死后，投生到这里。’

iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

像这样，他回忆起种种过去住处（宿世）的形态和详情。

Yampi bhikkhave, tathāgato anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe…

诸比丘！如来回忆起种种过去的住处（宿世），即——一生、二生……（省略）……

iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati,

像这样，他回忆起种种过去住处（宿世）的形态和详情，

idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti,

诸比丘！这也是如来的如来力。

yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

如来依仗此力，宣称自己处于最胜的地位，在大众中作狮子吼，转动（无上的）梵轮。

“Puna caparaṃ, bhikkhave, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti –

➒ （死生智力：）诸比丘！再者，如来以清净、超越常人的天眼，看见众生的死亡和投生，了知众生随其业力而投生于卑劣或高贵之处，美貌或丑陋之身，善趣或恶趣，[他了知：]

‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā,

‘唉！这些众生因具足身恶行、语恶行、意恶行，诽谤圣者，持有邪见，造作了与邪见相应的业，

te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā;

他们在身体败坏、死亡之后，投生到苦界、恶趣、堕处、地狱之中。’

ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā,

‘唉！而另一些众生因具足身善行、语善行、意善行，不诽谤圣者，持有正见，造作了与正见相应的业，

te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti.

他们在身体败坏、死亡之后，投生到善趣、天界之中。’

Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.

像这样，他以清净、超越常人的天眼，看见众生的死亡和投生，了知众生随其业力而投生于卑劣或高贵之处，美貌或丑陋之身，善趣或恶趣。

Yampi, bhikkhave, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajānāti,

诸比丘！如来以清净、超越常人的天眼……（省略）……了知众生随其业力而投生于卑劣或高贵之处，美貌或丑陋之身，善趣或恶趣，

idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti,

诸比丘！这也是如来的如来力。

yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

如来依仗此力，宣称自己处于最胜的地位，在大众中作狮子吼，转动（无上的）梵轮。

“Puna caparaṃ, bhikkhave, tathāgato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.

➓ （漏尽智力：）诸比丘！再者，如来因灭尽诸漏，就在此生，凭自己的证悟了知、作证、具足无漏的心解脱、慧解脱而安住。

Yampi, bhikkhave, tathāgato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati,

诸比丘！如来因灭尽诸漏，就在此生，凭自己的证悟了知、作证、具足无漏的心解脱、慧解脱而安住，

idampi, bhikkhave, tathāgatassa tathāgatabalaṃ hoti,

诸比丘！这也是如来的如来力。

yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

如来依仗此力，宣称自己处于最胜的地位，在大众中作狮子吼，转动（无上的）梵轮。

“Imāni kho, bhikkhave, dasa tathāgatassa tathāgatabalāni,

诸比丘！这些就是如来的十种如来力，

yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavattetī”ti.

如来具备了这些力，宣称自己处于最胜的地位，在大众中作狮子吼，转动（无上的）梵轮。”

Paṭhamaṃ.

狮子吼经 ～大品‧第一经终

～《增支部经典‧十集‧大品‧Sīhanādasutta 狮子吼经》(AN 10.21)

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2560.3.2 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 10.1-50)/1.3 Mahāvagga 大品 (AN 10.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.2 Adhivuttipadasutta 胜群处经 (AN 10.22)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Adhivuttipadasuttaṃ

胜群处经

22. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami;

那时，具寿阿难去到世尊所在的地方。

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

去到后，礼敬世尊，然后退坐到一旁。

Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca –

世尊对坐在一旁的具寿阿难说：

“Ye te, ānanda, dhammā tesaṃ tesaṃ adhivuttipadānaṃ [adhimuttipadānaṃ (ka.)] abhiññā sacchikiriyāya saṃvattanti,

“阿难！对于那些能导向对各种[他人]宣称的根据(法)进行亲证、了知的法，

visārado ahaṃ, ānanda, tattha paṭijānāmi.

阿难！我在此有自信且无畏地宣称：

‘Tesaṃ tesaṃ tathā tathā dhammaṃ desetuṃ yathā yathā paṭipanno

‘[我能]针对那些（不同的宣称根据），如其所是地教导法，使得修行者能够──

santaṃ vā atthīti ñassati,

了知‘有’为‘有’，

asantaṃ vā natthīti ñassati,

了知‘无’为‘无’，

hīnaṃ vā hīnanti ñassati,

了知‘劣’为‘劣’，

paṇītaṃ vā paṇītanti ñassati,

了知‘胜’为‘胜’，

sauttaraṃ vā sauttaranti ñassati,

了知‘有上’为‘有上’，

anuttaraṃ vā anuttaranti ñassati;

了知‘无上’为‘无上’；

yathā yathā vā pana taṃ ñāteyyaṃ vā daṭṭheyyaṃ vā sacchikareyyaṃ vā,

并且，无论那需要被了知、被见到、被作证的是什么，

tathā tathā ñassati vā dakkhati vā sacchikarissati vā’ti ṭhānametaṃ vijjati.

他都能如其所是地去了知、去见到、去作证！’这是可能的。

Etadānuttariyaṃ, ānanda, ñāṇānaṃ yadidaṃ tattha tattha yathābhūtañāṇaṃ.

阿难！在各种智慧中，这种对各种事物如实了知的智慧，

Etasmā cāhaṃ, ānanda, ñāṇā aññaṃ ñāṇaṃ uttaritaraṃ vā paṇītataraṃ vā natthīti vadāmi.

阿难！我说，没有比这种智慧更高超、更殊胜的其他智慧了。

“Dasayimāni, ānanda, tathāgatassa tathāgatabalāni,

阿难！如来具有如来的十种力，

yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

如来具备了这些力，宣称自己处于最胜的地位，在大众中作狮子吼，转动（无上的）梵轮。

Katamāni dasa?

是哪十种力呢？

Idhānanda, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti.

➊ （处非处智力：）阿难！在此，如来如实了知‘可能’为‘可能’，‘不可能’为‘不可能’。

Yampānanda, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti,

阿难！如来如实了知‘可能’为‘可能’，‘不可能’为‘不可能’，

idampānanda, tathāgatassa tathāgatabalaṃ hoti,

阿难！这就是如来的如来力。

yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

如来依仗此力，宣称自己处于最胜的地位，在大众中作狮子吼，转动（无上的）梵轮。

“Puna caparaṃ, ānanda, tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti.

➋ （业异熟智力：）阿难！再者，如来如实了知过去、未来、现在所造诸业及其果报的处所与原因。

Yampānanda…pe…

阿难！如来如实了知……（省略）……

idampānanda…pe….

阿难！这也是如来的如来力。

如来依仗此力……（省略）……转动（无上的）梵轮。

“Puna caparaṃ, ānanda, tathāgato sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ pajānāti.

➌ （遍趣行智力：）阿难！再者，如来如实了知导向一切趣向的道途。

Yampānanda…pe…

阿难！如来如实了知……（省略）……

idampānanda…pe….

阿难！这也是如来的如来力。

如来依仗此力……（省略）……转动（无上的）梵轮。

“Puna caparaṃ, ānanda, tathāgato anekadhātuṃ nānādhātuṃ lokaṃ yathābhūtaṃ pajānāti.

➍ （种种界智力：）阿难！再者，如来如实了知世间的多种界、种种界。

Yampānanda …pe…

阿难！如来如实了知……（省略）……

idampānanda…pe….

阿难！这也是如来的如来力。

如来依仗此力……（省略）……转动（无上的）梵轮。

“Puna caparaṃ, ānanda, tathāgato sattānaṃ nānādhimuttikataṃ yathābhūtaṃ pajānāti.

➎ （种种胜解智力：）阿难！再者，如来如实了知众生的种种信解/倾向。

Yampānanda…pe…

阿难！如来如实了知……（省略）……

idampānanda…pe….

阿难！这也是如来的如来力。

如来依仗此力……（省略）……转动（无上的）梵轮。

“Puna caparaṃ, ānanda, tathāgato parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ pajānāti.

➏ （根上下智力：）阿难！再者，如来如实了知其他众生、其他人的诸根的胜劣/利钝。

Yampānanda…pe…

阿难！如来如实了知……（省略）……

idampānanda…pe….

阿难！这也是如来的如来力。

如来依仗此力……（省略）……转动（无上的）梵轮。

“Puna caparaṃ, ānanda, tathāgato jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ pajānāti.

➐ （静虑解脱等持等至智力：）阿难！再者，如来如实了知禅那、解脱、等持（定）、等至（成就）的杂染、清净、出离。

Yampānanda…pe…

阿难！如来如实了知……（省略）……

idampānanda…pe….

阿难！这也是如来的如来力。

如来依仗此力……（省略）……转动（无上的）梵轮。

“Puna caparaṃ, ānanda, tathāgato anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ –

➑ （宿住随念智力：）阿难！再者，如来回忆起种种过去的住处（宿世），即——

ekampi jātiṃ dvepi jātiyo…pe…

一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十万生、许多坏劫、许多成劫、许多成坏劫，[他回忆起：]‘我在那个地方，是这样的名字，这样的姓氏，这样的种姓，吃这样的食物，感受这样的苦乐，有这样的寿命极限；我从那里死后，投生到另一个地方；在那个地方，[我又]是这样的名字，这样的姓氏，这样的种姓，吃这样的食物，感受这样的苦乐，有这样的寿命极限；我从那里死后，投生到这里。’

iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

像这样，他回忆起种种过去住处（宿世）的形态和详情。

Yampānanda…pe…

阿难！如来回忆起种种过去的住处（宿世），即——一生、二生……（省略）……像这样，他回忆起种种过去住处（宿世）的形态和详情，

idampānanda…pe….

阿难！这也是如来的如来力。

如来依仗此力……（省略）……转动（无上的）梵轮。

“Puna caparaṃ, ānanda, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajānāti.

➒ （死生智力：）阿难！再者，如来以清净、超越常人的天眼，看见众生的死亡和投生，了知众生随其业力而投生于卑劣或高贵之处，美貌或丑陋之身，善趣或恶趣，[他了知：] ‘唉！这些众生因具足身恶行、语恶行、意恶行，诽谤圣者，持有邪见，造作了与邪见相应的业，他们在身体败坏、死亡之后，投生到苦界、恶趣、堕处、地狱之中。唉！而另一些众生因具足身善行、语善行、意善行，不诽谤圣者，持有正见，造作了与正见相应的业，他们在身体败坏、死亡之后，投生到善趣、天界之中。’ 像这样，他以清净、超越常人的天眼，看见众生的死亡和投生，了知众生随其业力而投生于卑劣或高贵之处，美貌或丑陋之身，善趣或恶趣。

Yampānanda…pe…

阿难！如来以清净、超越常人的天眼……（省略）……了知众生随其业力而投生于卑劣或高贵之处，美貌或丑陋之身，善趣或恶趣，

idampānanda…pe….

阿难！这也是如来的如来力。

如来依仗此力……（省略）……转动（无上的）梵轮。

“Puna caparaṃ, ānanda, tathāgato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.

➓ （漏尽智力：）阿难！再者，如来因灭尽诸漏，就在此生，凭自己的证悟了知、作证、具足无漏的心解脱、慧解脱而安住。

Yampānanda, tathāgato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ…pe… sacchikatvā upasampajja viharati.

阿难！如来因灭尽诸漏……（省略）……作证、具足而安住，

Idampānanda, tathāgatassa tathāgatabalaṃ hoti,

阿难！这也是如来的如来力。

yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

如来依仗此力，宣称自己处于最胜的地位，在大众中作狮子吼，转动（无上的）梵轮。

“Imāni kho, ānanda, dasa tathāgatassa tathāgatabalāni,

阿难！这些就是如来的十种如来力，

yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavattetī”ti.

如来具备了这些力，宣称自己处于最胜的地位，在大众中作狮子吼，转动（无上的）梵轮。”

Dutiyaṃ.

胜群处经 ～大品‧第二经终

～《增支部经典‧十集‧大品‧Adhivuttipadasutta 胜群处经》(AN 10.22)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 10.1-50)/1.3 Mahāvagga 大品 (AN 10.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.3 Kāyasutta 身 (AN 10.23)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Kāyasuttaṃ

23. “Atthi, bhikkhave, dhammā kāyena pahātabbā, no vācāya. Atthi, bhikkhave, dhammā vācāya pahātabbā, no kāyena. Atthi, bhikkhave, dhammā neva kāyena pahātabbā no vācāya, paññāya disvā [disvā disvā (sī. syā.)] pahātabbā.

“Katame ca, bhikkhave, dhammā kāyena pahātabbā, no vācāya? Idha, bhikkhave, bhikkhu akusalaṃ āpanno hoti kiñci desaṃ [kañci deva desaṃ (sī. syā.)] kāyena. Tamenaṃ anuvicca viññū sabrahmacārī evamāhaṃsu – ‘āyasmā kho akusalaṃ āpanno kiñci desaṃ kāyena. Sādhu vatāyasmā kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāvetū’ti. So anuvicca viññūhi sabrahmacārīhi vuccamāno kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveti. Ime vuccanti, bhikkhave, dhammā kāyena pahātabbā, no vācāya.

“Katame ca, bhikkhave, dhammā vācāya pahātabbā, no kāyena? Idha, bhikkhave, bhikkhu akusalaṃ āpanno hoti kiñci desaṃ vācāya. Tamenaṃ anuvicca viññū sabrahmacārī evamāhaṃsu – ‘āyasmā kho akusalaṃ āpanno kiñci desaṃ vācāya. Sādhu vatāyasmā vacīduccaritaṃ pahāya vacīsucaritaṃ bhāvetū’ti. So anuvicca viññūhi sabrahmacārīhi vuccamāno vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti. Ime vuccanti, bhikkhave, dhammā vācāya pahātabbā, no kāyena.

“Katame ca, bhikkhave, dhammā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā? Lobho, bhikkhave, neva kāyena pahātabbo no vācāya, paññāya disvā pahātabbo. Doso, bhikkhave…pe… moho… kodho… upanāho… makkho… paḷāso … macchariyaṃ, bhikkhave, neva kāyena pahātabbaṃ no vācāya, paññāya disvā pahātabbaṃ.

“Pāpikā, bhikkhave, issā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā. Katamā ca, bhikkhave, pāpikā issā? Idha, bhikkhave, ijjhati gahapatissa vā gahapatiputtassa vā dhanena vā dhaññena vā rajatena vā jātarūpena vā. Tatrāññatarassa dāsassa vā upavāsassa vā evaṃ hoti – ‘aho vatimassa gahapatissa vā gahapatiputtassa vā na ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā’ti. Samaṇo vā pana brāhmaṇo vā lābhī hoti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. Tatrāññatarassa samaṇassa vā brāhmaṇassa vā evaṃ hoti – ‘aho vata ayamāyasmā na lābhī assa cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānan’ti. Ayaṃ vuccati, bhikkhave, pāpikā issā.

“Pāpikā, bhikkhave, icchā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā. Katamā ca, bhikkhave, pāpikā icchā? [vibha. 851] Idha, bhikkhave, ekacco assaddho samāno ‘saddhoti maṃ jāneyyun’ti icchati; dussīlo samāno ‘sīlavāti maṃ jāneyyun’ti icchati; appassuto samāno ‘bahussutoti maṃ jāneyyun’ti icchati; saṅgaṇikārāmo samāno ‘pavivittoti maṃ jāneyyun’ti icchati; kusīto samāno ‘āraddhavīriyoti maṃ jāneyyun’ti icchati; muṭṭhassati samāno ‘upaṭṭhitassatīti maṃ jāneyyun’ti icchati; asamāhito samāno ‘samāhitoti maṃ jāneyyun’ti icchati; duppañño samāno ‘paññavāti maṃ jāneyyun’ti icchati; akhīṇāsavo samāno ‘khīṇāsavoti maṃ jāneyyun’ti icchati. Ayaṃ vuccati, bhikkhave, pāpikā icchā. Ime vuccanti, bhikkhave, dhammā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā.

“Tañce, bhikkhave, bhikkhuṃ lobho abhibhuyya iriyati, doso… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā abhibhuyya iriyati. So evamassa veditabbo – ‘nāyamāyasmā tathā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho abhibhuyya iriyati; nāyamāyasmā tathā pajānāti yathā pajānato doso na hoti… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā abhibhuyya iriyatī’ti.

“Tañce, bhikkhave, bhikkhuṃ lobho nābhibhuyya iriyati, doso… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā nābhibhuyya iriyati, so evamassa veditabbo – ‘tathā ayamāyasmā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho nābhibhuyya iriyati; tathā ayamāyasmā pajānāti yathā pajānato doso na hoti… moho… kodho … upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā nābhibhuyya iriyatī’”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

二十三 身

一 诸比丘！有些法，应通过身（的行为）来断除，而非通过语（的言说）。诸比丘！有些法，应通过语来断除，而非通过身。

诸比丘！有些法，既不应通过身也不应通过语来断除，而应以智慧观察后断除。

诸比丘！哪些法是应通过身而非语来断除的呢？

二 诸比丘！在此，有比丘通过身犯下了某些不善。有智慧的同梵行者们察知后，会对他说：“具寿，您通过身犯下了某些不善。善哉！愿具寿断除身恶行，修习身善行！”他听从了察知此事的智慧同梵行者们的话，断除了身恶行，修习身善行。

诸比丘！这些被称为应通过身而非语来断除的法。

诸比丘！哪些法是应通过语而非身来断除的呢？

三 诸比丘！在此，有比丘通过语犯下了某些不善。有智慧的同梵行者们察知后，会对他说：“具寿，您通过语犯下了某些不善。善哉！愿具寿断除语恶行，修习语善行！”他听从了察知此事的智慧同梵行者们的话，断除了语恶行，修习语善行。

诸比丘！这些被称为应通过语而非身来断除的法。

诸比丘！哪些法是既不应通过身也不应通过语来断除，而应以智慧观察后断除的呢？

四 诸比丘！贪，既不应通过身也不应通过语来断除，而应以智慧观察后断除。

诸比丘！嗔……（省略）……

诸比丘！痴……（省略）……

诸比丘！忿……（省略）……

诸比丘！恨……（省略）……

诸比丘！覆（隐藏过错）……（省略）……

诸比丘！恼（虚伪、欺瞒）……（省略）……

诸比丘！悭吝，诸比丘！既不应通过身也不应通过语来断除，而应以智慧观察后断除。

诸比丘！邪恶的嫉妒，既不应通过身也不应通过语来断除，而应以智慧观察后断除。

诸比丘！什么是邪恶的嫉妒呢？

五 诸比丘！在此，某位居士或居士子财富、谷物、金、银丰裕。对此，某个奴仆或雇工可能会这样想：“唉！但愿这位居士或居士子不要获得这么多的财富、谷物、金、银！”又或者，某位沙门或婆罗门得到衣、食、卧具、病者所需药品资具。对此，另一位沙门或婆罗门可能会这样想：“唉！但愿这位具寿不要得到衣、食、卧具、病者所需药品资具！”

诸比丘！这被称为邪恶的嫉妒。

诸比丘！邪恶的嫉妒，既不应通过身也不应通过语来断除，而应以智慧观察后断除。

六 诸比丘！邪恶的欲求，既不应通过身也不应通过语来断除，而应以智慧观察后断除。

诸比丘！什么是邪恶的欲求呢？

七 诸比丘！在此，有某人没有信心却想要‘让别人认为我有信心’；毁坏戒行却想要‘让别人认为我持戒清净’；听闻浅薄却想要‘让别人认为我博学多闻’；乐于交际应酬却想要‘让别人认为我独处远离’；懒惰懈怠却想要‘让别人认为我精进努力’；失念健忘却想要‘让别人认为我安住正念’；心不定散乱却想要‘让别人认为我已得禅定’；智慧低劣却想要‘让别人认为我有智慧’；烦恼未尽却想要‘让别人认为我是漏尽者（阿罗汉）’。

诸比丘！这被称为邪恶的欲求。

诸比丘！邪恶的欲求，既不应通过身也不应通过语来断除，而应以智慧观察后断除。

八 诸比丘！如果贪征服了某位比丘并持续存在，就应当这样了解：“这位具寿不了知如何才能无贪，所以贪征服了他并持续存在。”

诸比丘！如果嗔……痴……忿……恨……覆……恼……悭吝……邪恶的嫉妒……邪恶的欲求征服了某位比丘并持续存在，就应当这样了解：“这位具寿不了知如何才能没有邪恶的欲求，所以邪恶的欲求征服了他并持续存在。”

九 诸比丘！如果贪没有征服某位比丘[，或者说，如果某位比丘不被贪所征服]，就应当这样了解：“这位具寿了知如何才能无贪，所以贪没有征服他[，或者说，所以他不被贪所征服]。”

诸比丘！如果嗔……痴……忿……恨……覆……恼……悭吝……邪恶的嫉妒……邪恶的欲求没有征服某位比丘[，或者说，如果某位比丘不被邪恶的欲求所征服]，就应当这样了解：“这位具寿了知如何才能没有邪恶的欲求，所以邪恶的欲求没有征服他[，或者说，所以他不被邪恶的欲求所征服]。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 10.1-50)/1.3 Mahāvagga 大品 (AN 10.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.4 Mahācundasutta 摩诃周陀 (AN 10.24)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Mahācundasuttaṃ

24. Ekaṃ samayaṃ āyasmā mahācundo cetīsu viharati sahajātiyaṃ. Tatra kho āyasmā mahācundo bhikkhū āmantesi – “āvuso bhikkhave”ti. “Āvuso”ti kho te bhikkhū āyasmato mahācundassa paccassosuṃ. Āyasmā mahācundo etadavoca –

“Ñāṇavādaṃ, āvuso, bhikkhu vadamāno – ‘jānāmimaṃ dhammaṃ, passāmimaṃ dhamman’ti. Tañce, āvuso, bhikkhuṃ lobho abhibhuyya tiṭṭhati, doso… moho … kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā abhibhuyya tiṭṭhati, so evamassa veditabbo – ‘nāyamāyasmā tathā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho abhibhuyya tiṭṭhati; nāyamāyasmā tathā pajānāti yathā pajānato doso na hoti… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā abhibhuyya tiṭṭhatī’ti.

“Bhāvanāvādaṃ, āvuso, bhikkhu vadamāno – ‘bhāvitakāyomhi bhāvitasīlo bhāvitacitto bhāvitapañño’ti. Tañce, āvuso, bhikkhuṃ lobho abhibhuyya tiṭṭhati, doso… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā abhibhuyya tiṭṭhati, so evamassa veditabbo – ‘nāyamāyasmā tathā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho abhibhuyya tiṭṭhati; nāyamāyasmā tathā pajānāti yathā pajānato doso na hoti… moho… kodho… upanāho… makkho… paḷāso … macchariyaṃ… pāpikā issā… pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā abhibhuyya tiṭṭhatī’ti.

“Ñāṇavādañca, āvuso, bhikkhu vadamāno bhāvanāvādañca – ‘jānāmimaṃ dhammaṃ, passāmimaṃ dhammaṃ, bhāvitakāyomhi bhāvitasīlo bhāvitacitto bhāvitapañño’ti. Tañce, āvuso, bhikkhuṃ lobho abhibhuyya tiṭṭhati, doso… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā abhibhuyya tiṭṭhati, so evamassa veditabbo – ‘nāyamāyasmā tathā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho abhibhuyya tiṭṭhati; nāyamāyasmā tathā pajānāti yathā pajānato doso na hoti… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā abhibhuyya tiṭṭhatī’ti.

“Seyyathāpi, āvuso, puriso daliddova samāno aḍḍhavādaṃ vadeyya, adhanova samāno dhanavāvādaṃ vadeyya, abhogova samāno bhogavāvādaṃ vadeyya. So kismiñcideva dhanakaraṇīye samuppanne na sakkuṇeyya upanīhātuṃ dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā. Tamenaṃ evaṃ jāneyyuṃ – ‘daliddova ayamāyasmā samāno aḍḍhavādaṃ vadeti, adhanova ayamāyasmā samāno dhanavāvādaṃ vadeti, abhogavāva ayamāyasmā samāno bhogavāvādaṃ vadeti. Taṃ kissa hetu? Tathā hi ayamāyasmā kismiñcideva dhanakaraṇīye samuppanne na sakkoti upanīhātuṃ dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā’ti.

“Evamevaṃ kho, āvuso, ñāṇavādañca bhikkhu vadamāno bhāvanāvādañca – ‘jānāmimaṃ dhammaṃ, passāmimaṃ dhammaṃ, bhāvitakāyomhi bhāvitasīlo bhāvitacitto bhāvitapañño’ti. Taṃ ce, āvuso, bhikkhuṃ lobho abhibhuyya tiṭṭhati, doso… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā abhibhuyya tiṭṭhati, so evamassa veditabbo – ‘nāyamāyasmā tathā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho abhibhuyya tiṭṭhati; nāyamāyasmā tathā pajānāti yathā pajānato doso na hoti… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā … pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā abhibhuyya tiṭṭhatī’ti.

“Ñāṇavādaṃ, āvuso, bhikkhu vadamāno – ‘jānāmimaṃ dhammaṃ, passāmimaṃ dhamman’ti. Tañce, āvuso, bhikkhuṃ lobho nābhibhuyya tiṭṭhati, doso… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā nābhibhuyya tiṭṭhati, so evamassa veditabbo – ‘ayamāyasmā tathā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho nābhibhuyya tiṭṭhati; tathā ayamāyasmā pajānāti yathā pajānato doso na hoti… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā nābhibhuyya tiṭṭhatī’ti.

“Bhāvanāvādaṃ, āvuso, bhikkhu vadamāno – ‘bhāvitakāyomhi bhāvitasīlo bhāvitacitto bhāvitapañño’ti. Tañce, āvuso, bhikkhuṃ lobho nābhibhuyya tiṭṭhati, doso… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā nābhibhuyya tiṭṭhati, so evamassa veditabbo – ‘tathā ayamāyasmā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho nābhibhuyya tiṭṭhati; tathā ayamāyasmā pajānāti yathā pajānato doso na hoti… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā nābhibhuyya tiṭṭhatī’ti.

“Ñāṇavādañca, āvuso, bhikkhu vadamāno bhāvanāvādañca – ‘jānāmimaṃ dhammaṃ, passāmimaṃ dhammaṃ, bhāvitakāyomhi bhāvitasīlo bhāvitacitto bhāvitapañño’ti. Tañce, āvuso, bhikkhuṃ lobho nābhibhuyya tiṭṭhati, doso… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā nābhibhuyya tiṭṭhati, so evamassa veditabbo – ‘tathā ayamāyasmā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho nābhibhuyya tiṭṭhati; tathā ayamāyasmā pajānāti yathā pajānato doso hoti… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā nābhibhuyya tiṭṭhatī’ti.

“Seyyathāpi, āvuso, puriso aḍḍhova samāno aḍḍhavādaṃ vadeyya, dhanavāva samāno dhanavāvādaṃ vadeyya, bhogavāva samāno bhogavāvādaṃ vadeyya. So kismiñcideva dhanakaraṇīye samuppanne sakkuṇeyya upanīhātuṃ dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā. Tamenaṃ evaṃ jāneyyuṃ – ‘aḍḍhova ayamāyasmā samāno aḍḍhavādaṃ vadeti, dhanavāva ayamāyasmā samāno dhanavāvādaṃ vadeti, bhogavāva ayamāyasmā samāno bhogavāvādaṃ vadeti. Taṃ kissa hetu? Tathā hi ayamāyasmā kismiñcideva dhanakaraṇīye samuppanne sakkoti upanīhātuṃ dhanaṃ vā dhaññaṃ vā rajataṃ vā jātarūpaṃ vā’ti.

Evamevaṃ kho, āvuso, ñāṇavādañca bhikkhu vadamāno bhāvanāvādañca – ‘jānāmimaṃ dhammaṃ, passāmimaṃ dhammaṃ, bhāvitakāyomhi bhāvitasīlo bhāvitacitto bhāvitapañño’ti. Tañce, āvuso, bhikkhuṃ lobho nābhibhuyya tiṭṭhati, doso… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā nābhibhuyya tiṭṭhati, so evamassa veditabbo – ‘tathā ayamāyasmā pajānāti yathā pajānato lobho na hoti, tathāhimaṃ āyasmantaṃ lobho nābhibhuyya tiṭṭhati; tathā ayamāyasmā pajānāti yathā pajānato doso na hoti… moho… kodho… upanāho… makkho… paḷāso… macchariyaṃ… pāpikā issā… pāpikā icchā na hoti, tathāhimaṃ āyasmantaṃ pāpikā icchā nābhibhuyya tiṭṭhatī’”ti. Catutthaṃ.

☸---------------------------------------------------------------------

二十四 摩诃周陀

一 那时，具寿摩诃周陀住在支提国的萨寒若。具寿摩诃周陀在这里对各位比丘说：

朋友们，各位比丘！

朋友！

那些比丘回答具寿摩诃周陀。具寿摩诃周陀说：

二 朋友们！比丘谈论智慧说：‘我知道这法，我见到这法’，如果贪欲已经征服这位比丘并持续存在，那么就应该知道：‘这位具寿不了知如何无贪，贪欲确实征服了这位具寿并持续存在。’

朋友们！如果瞋...痴...忿...恨...覆...恼...悭...恶嫉妒...恶欲已经征服这位比丘并持续存在，那么就应该知道：‘这位具寿不了知如何无恶欲，恶欲确实征服了这位具寿并持续存在。’

三 朋友们！比丘谈论修习说：‘我已修身，修戒，修心，修慧’，如果贪欲已经征服这位比丘并持续存在，那么就应该知道：‘这位具寿不了知如何无贪，贪欲确实征服了这位具寿并持续存在。’

朋友们！如果瞋...痴...忿...恨...覆...恼...悭...恶嫉妒...恶欲已经征服这位比丘并持续存在，那么就应该知道：‘这位具寿不了知如何无恶欲，恶欲确实征服了这位具寿并持续存在。’

四 朋友们！比丘谈论智慧、谈论修习说：‘我知道这法，我见到这法，我已修身，修戒，修心，修慧’，如果贪欲已经征服这位比丘并持续存在，那么就应该知道：‘这位具寿不了知如何无贪，贪欲确实征服了这位具寿并持续存在。’

朋友们！如果瞋...痴...忿...恨...覆...恼...悭...恶嫉妒...恶欲已经征服这位比丘并持续存在，那么就应该知道：‘这位具寿不了知如何无恶欲，恶欲确实征服了这位具寿并持续存在。’

五 朋友们！譬如有人贫穷却说富裕，没有财产却说有财产，没有资财却说有资财，如果遇到需要动用财富、财产、谷物、金、银的机会，却拿不出来。那么别人就会知道：‘这位朋友贫穷却说富裕’，‘这位朋友没有财产却说有财产’，‘这位朋友没有资财却说有资财。’这是什么原因呢？因为这位朋友在遇到需要动用钱财，需要拿出财产、谷物、金、银的机会时，却拿不出来。

朋友们！同样地，比丘谈论智慧、谈论修习说：‘我知道这法，我见到这法，我已修身，修戒，修心，修慧’，如果贪欲已经征服这位比丘并持续存在，那么就应该知道：‘这位具寿不了知如何无贪，贪欲确实征服了这位具寿并持续存在。’

朋友们！如果瞋...痴...忿...恨...覆...恼...悭...恶嫉妒...恶欲已经征服这位比丘并持续存在，那么就应该知道：‘这位具寿不了知如何无恶欲，恶欲确实征服了这位具寿并持续存在。’

六 朋友们！比丘谈论有智慧说：‘我知道这法，我见到这法’，如果贪欲没有征服这位比丘并持续存在，那么就应该知道：‘这位具寿了知如何无贪，贪欲没有征服这位具寿并持续存在。’

朋友们！如果瞋...痴...忿...恨...覆...恼...悭...恶嫉妒...恶欲没有征服这位比丘并持续存在，那么就应该知道：‘这位具寿了知如何无恶欲，恶欲没有征服这位具寿并持续存在。’

七 朋友们！比丘谈论修习说：‘我已修身，修戒，修心，修慧’，如果贪欲没有征服这位比丘并持续存在，那么就应该知道：‘这位具寿了知如何无贪，贪欲没有征服这位具寿并持续存在。’

朋友们！如果瞋...痴...忿...恨...覆...恼...悭...恶嫉妒...恶欲没有征服这位比丘并持续存在，那么就应该知道：‘这位具寿了知如何无恶欲，恶欲没有征服这位具寿并持续存在。’

八 朋友们！比丘谈论智慧、谈论修习说：‘我知道这法，我见到这法，我已修身，修戒，修心，修慧’，如果贪欲没有征服这位比丘并持续存在，那么就应该知道：‘这位具寿了知如何无贪，贪欲没有征服这位具寿并持续存在。’

朋友们！如果瞋...痴...忿...恨...覆...恼...悭...恶嫉妒...恶欲没有征服这位比丘并持续存在，那么就应该知道：‘这位具寿了知如何无恶欲，恶欲没有征服这位具寿并持续存在。’

九 朋友们！譬如有人富裕就说富裕，有财产就说有财产，有资财就说有资财，如果遇到需要动用财富、财产、谷物、金、银的机会，就能拿得出来。那么别人就会知道：‘这位朋友富裕就说富裕’，‘这位朋友有财产就说有财产’，‘这位朋友有资财就说有资财。’这是什么原因呢？因为这位朋友在遇到需要动用财富、财产、谷物、金、银的机会时，就能拿得出来。

朋友们！同样地，比丘谈论智慧、谈论修习说：‘我知道这法，我见到这法，我已修身，修戒，修心，修慧’，如果贪欲没有征服这位比丘并持续存在，那么就应该知道：‘这位具寿了知如何无贪，贪欲没有征服这位具寿并持续存在。’

朋友们！如果瞋...痴...忿...恨...覆...恼...悭...恶嫉妒...恶欲没有征服这位比丘并持续存在，那么就应该知道：‘这位具寿了知如何无恶欲，恶欲没有征服这位具寿并持续存在。’

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 10.1-50)/1.3 Mahāvagga 大品 (AN 10.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.5 Kasiṇasutta 十遍处 (AN 10.25)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Kasiṇasuttaṃ

25. [dī. ni. 3.346, 360; a. ni. 10.29] “Dasayimāni, bhikkhave, kasiṇāyatanāni. Katamāni dasa? Pathavīkasiṇameko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ; āpokasiṇameko sañjānāti…pe… tejokasiṇameko sañjānāti… vāyokasiṇameko sañjānāti… nīlakasiṇameko sañjānāti… pītakasiṇameko sañjānāti… lohitakasiṇameko sañjānāti… odātakasiṇameko sañjānāti… ākāsakasiṇameko sañjānāti… viññāṇakasiṇameko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ. Imāni kho, bhikkhave, dasa kasiṇāyatanānī”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

二十五 十遍处

一 各位比丘！有十种遍处。是哪十种呢？

二 一者，了知地遍，[于上、下、四周是无二、无量的]。

一者，了知水遍，[于上、下、四周是无二、无量的]。

一者，了知火遍，[于上、下、四周是无二、无量的]。

一者，了知风遍，[于上、下、四周是无二、无量的]。

一者，了知青遍，[于上、下、四周是无二、无量的]。

一者，了知黄遍，[于上、下、四周是无二、无量的]。

一者，了知赤遍，[于上、下、四周是无二、无量的]。

一者，了知白遍，[于上、下、四周是无二、无量的]。

一者，了知空遍，[于上、下、四周是无二、无量的]。

一者，了知识遍，[于上、下、四周是无二、无量的]。

各位比丘！这就是十种遍处。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 10.1-50)/1.3 Mahāvagga 大品 (AN 10.21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.6 Kāḷīsutta 优婆夷迦梨 (AN 10.26)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Kāḷīsuttaṃ

26. Ekaṃ samayaṃ āyasmā mahākaccāno avantīsu viharati kuraraghare [gulaghare (ka.) kururaghare mahāva. 257] pavatte pabbate. Atha kho kāḷī upāsikā kuraragharikā yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho kāḷī upāsikā kuraragharikā āyasmantaṃ mahākaccānaṃ etadavoca – “vuttamidaṃ, bhante, bhagavatā kumāripañhesu –

‘Atthassa pattiṃ hadayassa santiṃ,

Jetvāna senaṃ piyasātarūpaṃ;

Ekohaṃ [ekāhaṃ (ka.)] jhāyaṃ sukhamanubodhiṃ,

Tasmā janena na karomi sakkhiṃ [sakhiṃ (ka.) saṃ. ni. 1.161 passitabbaṃ];

Sakkhī [sakhī (ka.)] na sampajjati kenaci me’ti.

“Imassa kho, bhante, bhagavatā saṃkhittena bhāsitassa kathaṃ vitthārena attho daṭṭhabbo”ti?

“Pathavīkasiṇasamāpattiparamā kho, bhagini, eke samaṇabrāhmaṇā ‘attho’ti abhinibbattesuṃ [atthābhinibbattesuṃ (sī. syā.)]. Yāvatā kho, bhagini, pathavīkasiṇasamāpattiparamatā, tadabhiññāsi bhagavā. Tadabhiññāya bhagavā assādamaddasa [ādimaddasa (sī. syā.)] ādīnavamaddasa nissaraṇamaddasa maggāmaggañāṇadassanamaddasa. Tassa assādadassanahetu ādīnavadassanahetu nissaraṇadassanahetu maggāmaggañāṇadassanahetu atthassa patti hadayassa santi viditā hoti.

“Āpokasiṇasamāpattiparamā kho, bhagini…pe… tejokasiṇasamāpattiparamā kho, bhagini… vāyokasiṇasamāpattiparamā kho, bhagini… nīlakasiṇasamāpattiparamā kho, bhagini… pītakasiṇasamāpattiparamā kho, bhagini… lohitakasiṇasamāpattiparamā kho, bhagini… odātakasiṇasamāpattiparamā kho, bhagini… ākāsakasiṇasamāpattiparamā kho, bhagini… viññāṇakasiṇasamāpattiparamā kho, bhagini, eke samaṇabrāhmaṇā ‘attho’ti abhinibbattesuṃ. Yāvatā kho, bhagini, viññāṇakasiṇasamāpattiparamatā, tadabhiññāsi bhagavā. Tadabhiññāya bhagavā assādamaddasa ādīnavamaddasa nissaraṇamaddasa maggāmaggañāṇadassanamaddasa. Tassa assādadassanahetu ādīnavadassanahetu nissaraṇadassanahetu maggāmaggañāṇadassanahetu atthassa patti hadayassa santi viditā hoti. Iti kho, bhagini, yaṃ taṃ vuttaṃ bhagavatā kumāripañhesu –

‘Atthassa pattiṃ hadayassa santiṃ,

Jetvāna senaṃ piyasātarūpaṃ;

Ekohaṃ jhāyaṃ sukhamanubodhiṃ,

Tasmā janena na karomi sakkhiṃ;

Sakkhī na sampajjati kenaci me’ti.

“Imassa kho, bhagini, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti. Chaṭṭhaṃ.

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二十六 优婆夷迦梨

一 那时，具寿摩诃迦旃延住在阿槃提国拘罗罗的波跋多山中。当时，有位拘罗罗的优婆夷迦梨，来到具寿摩诃迦旃延的住处。到了之后，礼敬具寿摩诃迦旃延，然后在一旁坐下。坐在一旁的拘罗罗优婆夷迦梨，对具寿摩诃迦旃延说：

二 大德！世尊在《童女所问》中说：

已达到目标，内心得寂静，

已降伏那可喜可意的魔军；

我独自禅修，体会到安乐，

因此我不与世人结交，

没有任何人能与我为友。

大德！世尊这简略所说的义理，应如何详细解释呢？

三 姐妹！有一些沙门、婆罗门，将地遍处等至的成就视为最高的目标。姐妹！世尊彻底了知了地遍处等至的最高成就。彻底了知后，世尊见到了它的乐味、见到了它的过患、见到了它的出离、见到了道与非道的智见。因为见到乐味、见到过患、见到出离、见到道与非道的智见，所以了知目标的达成、内心的寂静。

姐妹！有一些沙门、婆罗门者，以水遍等至……火遍等至……风遍等至……青遍等至……黄遍等至……赤遍等至……白遍等至……空遍等至……识遍等至的成就视为最高的目标。姐妹！世尊以识遍等至为最高成就而都彻底了知，世尊彻底了知后见到了它的乐味、见到了它的过患、见到了它的出离、见到了道与非道的智见。因为见到乐味、见到过患、见到出离、见到道与非道的智见，所以了知目标的达成、内心的寂静。姐妹！就像这样，世尊在《童女所问》中说：

已达到目标，内心得寂静，

已降伏那可喜可意的魔军；

我独自禅修，体会到安乐，

因此我不与世人结交，

没有任何人能与我为友。

这就是对世尊简略所说义理的详细解释。

☸.....................................................................

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 10.1-50)/1.3 Mahāvagga 大品 (AN 10.21-30)”

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【经名】 1.3.7 Paṭhamamahāpañhāsutta 大问之一 (AN 10.27)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Paṭhamamahāpañhāsuttaṃ

27. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pavisiṃsu. Atha kho tesaṃ bhikkhūnaṃ etadahosi – “atippago kho tāva sāvatthiyaṃ piṇḍāya carituṃ; yaṃnūna mayaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyāmā”ti.

Atha kho te bhikkhū yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkamiṃsu; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te bhikkhū te aññatitthiyā paribbājakā etadavocuṃ –

“Samaṇo, āvuso, gotamo sāvakānaṃ evaṃ dhammaṃ deseti – ‘etha tumhe, bhikkhave, sabbaṃ dhammaṃ abhijānātha, sabbaṃ dhammaṃ abhiññāya viharathā’ti; mayampi kho, āvuso, sāvakānaṃ evaṃ dhammaṃ desema – ‘etha tumhe, āvuso, sabbaṃ dhammaṃ abhijānātha, sabbaṃ dhammaṃ abhiññāya viharathā’ti. Idha no, āvuso, ko viseso ko adhippayāso kiṃ nānākaraṇaṃ samaṇassa vā gotamassa amhākaṃ vā, yadidaṃ dhammadesanāya vā dhammadesanaṃ anusāsaniyā vā anusāsanin”ti?

Atha kho te bhikkhū tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandiṃsu nappaṭikkosiṃsu. Anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamiṃsu – “bhagavato santike etassa bhāsitassa atthaṃ ājānissāmā”ti.

Atha kho te bhikkhū sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –

“Idha mayaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pavisimhā. Tesaṃ no, bhante, amhākaṃ etadahosi – ‘atippago kho tāva sāvatthiyaṃ piṇḍāya carituṃ; yaṃnūna mayaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyāmā’ti. Atha kho mayaṃ, bhante, yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkamimhā; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodimhā. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdimhā. Ekamantaṃ nisinne kho, bhante, aññatitthiyā paribbājakā amhe etadavocuṃ –

‘Samaṇo, āvuso, gotamo sāvakānaṃ evaṃ dhammaṃ deseti – etha tumhe, bhikkhave, sabbaṃ dhammaṃ abhijānātha, sabbaṃ dhammaṃ abhiññāya viharathāti; mayampi kho, āvuso, sāvakānaṃ evaṃ dhammaṃ desema – etha tumhe, āvuso, sabbaṃ dhammaṃ abhijānātha, sabbaṃ dhammaṃ abhiññāya viharathāti. Idha no, āvuso, ko viseso ko adhippayāso kiṃ nānākaraṇaṃ samaṇassa vā gotamassa amhākaṃ vā, yadidaṃ dhammadesanāya vā dhammadesanaṃ anusāsaniyā vā anusāsanin’ti?

“Atha kho mayaṃ, bhante, tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandimhā nappaṭikkosimhā. Anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamimhā – ‘bhagavato santike etassa bhāsitassa atthaṃ ājānissāmā’”ti.

“Evaṃvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā – ‘eko, āvuso, pañho eko uddeso ekaṃ veyyākaraṇaṃ, dve pañhā dve uddesā dve veyyākaraṇāni, tayo pañhā tayo uddesā tīṇi veyyākaraṇāni, cattāro pañhā cattāro uddesā cattāri veyyākaraṇāni, pañca pañhā pañcuddesā pañca veyyākaraṇāni, cha pañhā cha uddesā cha veyyākaraṇāni, satta pañhā sattuddesā satta veyyākaraṇāni, aṭṭha pañhā aṭṭhuddesā aṭṭha veyyākaraṇāni, nava pañhā navuddesā nava veyyākaraṇāni, dasa pañhā dasuddesā dasa veyyākaraṇānī’ti. Evaṃ puṭṭhā, bhikkhave, aññatitthiyā paribbājakā na ceva sampāyissanti, uttari ca vighātaṃ āpajjissanti. Taṃ kissa hetu? Yathā taṃ, bhikkhave, avisayasmiṃ. Nāhaṃ taṃ, bhikkhave, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yo imesaṃ pañhānaṃ veyyākaraṇena cittaṃ ārādheyya, aññatra tathāgatena vā tathāgatasāvakena vā ito vā pana sutvā.

“‘Eko pañho eko uddeso ekaṃ veyyākaraṇan’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Ekadhamme, bhikkhave, bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamasmiṃ ekadhamme? ‘Sabbe sattā āhāraṭṭhitikā’ – imasmiṃ kho, bhikkhave, ekadhamme bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Eko pañho eko uddeso ekaṃ veyyākaraṇan’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

“‘Dve pañhā dve uddesā dve veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Dvīsu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu dvīsu? Nāme ca rūpe ca – imesu kho, bhikkhave, dvīsu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Dve pañhā dve uddesā dve veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

“‘Tayo pañhā tayo uddesā tīṇi veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Tīsu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu tīsu? Tīsu vedanāsu – imesu kho, bhikkhave, tīsu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Tayo pañhā tayo uddesā tīṇi veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

“‘Cattāro pañhā cattāro uddesā cattāri veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Catūsu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu catūsu? Catūsu āhāresu – imesu kho, bhikkhave, catūsu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Cattāro pañhā cattāro uddesā cattāri veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

“‘Pañca pañhā pañcuddesā pañca veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Pañcasu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu pañcasu? Pañcasu upādānakkhandhesu – imesu kho, bhikkhave, pañcasu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Pañca pañhā pañcuddesā pañca veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

“‘Cha pañhā cha uddesā cha veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Chasu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu chasu? Chasu ajjhattikesu āyatanesu – imesu kho, bhikkhave, chasu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Cha pañhā cha uddesā cha veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

“‘Satta pañhā sattuddesā satta veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Sattasu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu sattasu? Sattasu viññāṇaṭṭhitīsu – imesu kho, bhikkhave, sattasu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Satta pañhā sattuddesā satta veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

“‘Aṭṭha pañhā aṭṭhuddesā aṭṭha veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Aṭṭhasu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu aṭṭhasu? Aṭṭhasu lokadhammesu – imesu kho, bhikkhave, aṭṭhasu dhammesu bhikkhu sammā nibbindamāno…pe… dukkhassantakaro hoti. ‘Aṭṭha pañhā aṭṭhuddesā aṭṭha veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

“‘Nava pañhā navuddesā nava veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Navasu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu navasu? Navasu sattāvāsesu – imesu kho, bhikkhave, navasu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Nava pañhā navuddesā nava veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

“‘Dasa pañhā dasuddesā dasa veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Dasasu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu dasasu? Dasasu akusalesu kammapathesu – imesu kho, bhikkhave, dasasu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Dasa pañhā dasuddesā dasa veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttan”ti. Sattamaṃ.

☸---------------------------------------------------------------------

二十七 大问（一）

一 那时，世尊住在舍卫国的祇树给孤独园。当时，众多比丘在清晨时分，穿好下衣，拿着钵和衣，准备进入舍卫城乞食。那时，那些比丘心想：‘现在进舍卫城乞食还太早。我们不如去其他外道修行者的园林吧。’于是，那些比丘就前往其他外道修行者的园林。到了之后，与那些外道修行者互相问候，说了些友善寒暄的话后，在一旁坐下。他们坐在一旁时，那些外道修行者对这些比丘说：

二 朋友们！沙门乔达摩对他的弟子们这样说法：‘来吧，各位比丘！你们要彻底了知一切法，彻底了知一切法后安住！’ 朋友们！我们也对我们的弟子们这样说法：‘来吧，朋友们！你们要彻底了知一切法，彻底了知一切法后安住！’ 朋友们！在这一点上，沙门乔达摩和我们之间，在说法对说法，教导对教导方面，到底有什么差别？有什么特色？有什么不同呢？

三 这时，那些比丘对那些外道修行者所说的话，既不表示赞同，也不加以反驳。不赞同也不反驳，他们就从座位上起身离开了，心想：‘我们到世尊那里去，再了解这话的含义吧。’于是，那些比丘就在舍卫城乞食，用过餐，乞食回来后，前往世尊所在的地方。到了之后，礼敬世尊，然后退坐到一旁。坐在一旁的那些比丘对世尊说：

四 大德！今天我们在清晨时分，穿好下衣，拿着钵和衣，准备进入舍卫城乞食。大德！那时，我们心想：‘现在进舍卫城乞食还太早，我们不如去其他外道修行者的园林吧。’大德！于是，我们就前往其他外道修行者的园林。到了之后，与那些外道修行者互相问候，说了些友善寒暄的话，然后在一旁坐下。大德！我们坐在一旁时，那些外道修行者对我们说：‘朋友们！沙门乔达摩对他的弟子们这样说法：’来吧，各位比丘！你们要彻底了知一切法！彻底了知一切法后安住！‘ 朋友们！我们也对我们的弟子们这样说法：’来吧，朋友们！你们要彻底了知一切法！彻底了知一切法后安住！‘ 朋友们！在这一点上，沙门乔达摩和我们之间，在说法对说法，教导对教导方面，到底有什么差别？有什么特色？有什么不同呢？’。大德！那时，我们对那些外道修行者所说的话，既不表示赞同，也不加以反驳。不赞同也不反驳，就从座位上起身离开了，心想：‘我们到世尊这里再了解这话的含义吧。’

五 各位比丘！如果外道修行者这样说，你们应当这样回答他们：‘朋友，有一个问题、一个主题、一个解答；有两个问题、两个主题、两个解答；有三个问题、三个主题、三个解答；有四个问题、四个主题、四个解答；有五个问题、五个主题、五个解答；有六个问题、六个主题、六个解答；有七个问题、七个主题、七个解答；有八个问题、八个主题、八个解答；有九个问题、九个主题、九个解答；有十个问题、十个主题、十个解答。’ 各位比丘！当你们这样问时，那些外道修行者将无法解答，并且会陷入更深的困惑。这是什么原因呢？各位比丘！因为那已经超出了他们的境界。各位比丘！我看不到在这个有天神、有魔罗、有梵天的世界里，在包括沙门、婆罗门、天神和人类的众生中，有谁能解答这些问题而使人心满意足，除了如来、如来的弟子，或者从他们那里听闻的人。

六 说‘一个问题、一个主题、一个解答’，这是依据什么而说的呢？

各位比丘！比丘对于某一法，能够真正地厌离、真正地离贪、真正地解脱，彻底地见到其终极，完全地通达其义理，就在此生终结痛苦。是哪一个法呢？

就是：‘一切众生，依食而存。’

各位比丘！比丘对于这‘一切众生依食而存’的一法，能够真正地厌离、真正地离贪、真正地解脱，彻底地见到其终极，完全地通达其义理，就在此生终结痛苦。

说‘一个问题、一个主题、一个解答’，就是依据这个而说的。

七 说‘两个问题、两个主题、两个解答’，这是依据什么而说的呢？

各位比丘！比丘对于这两法，能够真正地厌离、真正地离贪、真正地解脱，彻底地见到其终极，完全地通达其义理，就在此生终结痛苦。是哪两法呢？

就是：名与色。

各位比丘！比丘对于这‘名与色’两法，能够真正地厌离、真正地离贪、真正地解脱，彻底地见到其终极，完全地通达其义理，就在此生终结痛苦。

说‘两个问题、两个主题、两个解答’，就是依据这个而说的。

八 说‘三个问题、三个主题、三个解答’，这是依据什么而说的呢？

各位比丘！比丘对于这三法，能够真正地厌离、真正地离贪、真正地解脱，彻底地见到其终极，完全地通达其义理，就在此生终结痛苦。是哪三法呢？

就是：三受。

各位比丘！比丘对于这‘三受’三法，能够真正地厌离、真正地离贪、真正地解脱，彻底地见到其终极，完全地通达其义理，就在此生终结痛苦。

说‘三个问题、三个主题、三个解答’，就是依据这个而说的。

九 说‘四个问题、四个主题、四个解答’，这是依据什么而说的呢？

各位比丘！比丘对于这四法，能够真正地厌离、真正地离贪、真正地解脱，彻底地见到其终极，完全地通达其义理，就在此生终结痛苦。是哪四法呢？

就是：四食。

各位比丘！比丘对于这‘四食’四法，能够真正地厌离、真正地离贪、真正地解脱，彻底地见到其终极，完全地通达其义理，就在此生终结痛苦。

说‘四个问题、四个主题、四个解答’，就是依据这个而说的。

一O 说‘五个问题、五个主题、五个解答’，这是依据什么而说的呢？

各位比丘！比丘对于这五法，能够真正地厌离、真正地离贪、真正地解脱，彻底地见到其终极，完全地通达其义理，就在此生终结痛苦。是哪五法呢？

就是：五取蕴。

各位比丘！比丘对于这‘五取蕴’五法，能够真正地厌离、真正地离贪、真正地解脱，彻底地见到其终极，完全地通达其义理，就在此生终结痛苦。

说‘五个问题、五个主题、五个解答’，就是依据这个而说的。

一一 说‘六个问题、六个主题、六个解答’，这是依据什么而说的呢？

各位比丘！比丘对于这六法，能够真正地厌离、真正地离贪、真正地解脱，彻底地见到其终极，完全地通达其义理，就在此生终结痛苦。是哪六法呢？

就是：六内处。

各位比丘！比丘对于这‘六内处’六法，能够真正地厌离、真正地离贪、真正地解脱，彻底地见到其终极，完全地通达其义理，就在此生终结痛苦。

说‘六个问题、六个主题、六个解答’，就是依据这个而说的。

一二 说‘七个问题、七个主题、七个解答’，这是依据什么而说的呢？

各位比丘！比丘对于这七法，能够真正地厌离、真正地离贪、真正地解脱，彻底地见到其终极，完全地通达其义理，就在此生终结痛苦。是哪七法呢？

就是：七识住。

各位比丘！比丘对于这‘七识住’七法，能够真正地厌离、真正地离贪、真正地解脱，彻底地见到其终极，完全地通达其义理，就在此生终结痛苦。

说‘七个问题、七个主题、七个解答’，就是依据这个而说的。

一三 说‘八个问题、八个主题、八个解答’，这是依据什么而说的呢？

各位比丘！比丘对于这八法，能够真正地厌离、真正地离贪、真正地解脱，彻底地见到其终极，完全地通达其义理，就在此生终结痛苦。是哪八法呢？

就是：八世法。

各位比丘！比丘对于这‘八世法’八法，能够真正地厌离、真正地离贪、真正地解脱，彻底地见到其终极，完全地通达其义理，就在此生终结痛苦。

说‘八个问题、八个主题、八个解答’，就是依据这个而说的。

一四 说‘九个问题、九个主题、九个解答’，这是依据什么而说的呢？

各位比丘！比丘对于这九法，能够真正地厌离、真正地离贪、真正地解脱，彻底地见到其终极，完全地通达其义理，就在此生终结痛苦。是哪九法呢？

就是：九有情居。

各位比丘！比丘对于这‘九有情居’九法，能够真正地厌离、真正地离贪、真正地解脱，彻底地见到其终极，完全地通达其义理，就在此生终结痛苦。

说‘九个问题、九个主题、九个解答’，就是依据这个而说的。

一五 说‘十个问题、十个主题、十个解答’，这是依据什么而说的呢？

各位比丘！比丘对于这十法，能够真正地厌离、真正地离贪、真正地解脱，彻底地见到其终极，完全地通达其义理，就在此生终结痛苦。是哪十法呢？

就是：十不善业道。

各位比丘！比丘对于这‘十不善业道’十法，能够真正地厌离、真正地离贪、真正地解脱，彻底地见到其终极，完全地通达其义理，就在此生终结痛苦。

说‘十个问题、十个主题、十个解答’，就是依据这个而说的。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 10.1-50)/1.3 Mahāvagga 大品 (AN 10.21-30)”

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【经名】 1.3.8 Dutiyamahāpañhāsutta 大问之二 (AN 10.28)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Dutiyamahāpañhāsuttaṃ

28. Ekaṃ samayaṃ bhagavā kajaṅgalāyaṃ viharati veḷuvane. Atha kho sambahulā kajaṅgalakā upāsakā yena kajaṅgalikā bhikkhunī tenupasaṅkamiṃsu; upasaṅkamitvā kajaṅgalikaṃ bhikkhuniṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho kajaṅgalakā upāsakā kajaṅgalikaṃ bhikkhuniṃ etadavocuṃ –

“Vuttamidaṃ, ayye, bhagavatā mahāpañhesu – ‘eko pañho eko uddeso ekaṃ veyyākaraṇaṃ, dve pañhā dve uddesā dve veyyākaraṇāni, tayo pañhā tayo uddesā tīṇi veyyākaraṇāni, cattāro pañhā cattāro uddesā cattāri veyyākaraṇāni, pañca pañhā pañcuddesā pañca veyyākaraṇāni, cha pañhā cha uddesā cha veyyākaraṇāni, satta pañhā sattuddesā satta veyyākaraṇāni, aṭṭha pañhā aṭṭhuddesā aṭṭha veyyākaraṇāni, nava pañhā navuddesā nava veyyākaraṇāni, dasa pañhā dasuddesā dasa veyyākaraṇānī’ti. Imassa nu kho, ayye, bhagavatā saṃkhittena bhāsitassa kathaṃ vitthārena attho daṭṭhabbo”ti?

“Na kho panetaṃ, āvuso, bhagavato sammukhā sutaṃ sammukhā paṭiggahitaṃ, napi manobhāvanīyānaṃ bhikkhūnaṃ sammukhā sutaṃ sammukhā paṭiggahitaṃ; api ca, yathā mettha khāyati taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti. “Evaṃ, ayye”ti, kho kajaṅgalakā upāsakā kajaṅgalikāya bhikkhuniyā paccassosuṃ. Kajaṅgalikā bhikkhunī etadavoca –

“‘Eko pañho eko uddeso ekaṃ veyyākaraṇan’ti, iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Ekadhamme, āvuso, bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamasmiṃ ekadhamme? Sabbe sattā āhāraṭṭhitikā – imasmiṃ kho, āvuso, ekadhamme bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Eko pañho eko uddeso ekaṃ veyyākaraṇanti, iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

“‘Dve pañhā dve uddesā dve veyyākaraṇānī’ti iti, kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Dvīsu, āvuso, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu dvīsu? Nāme ca rūpe ca…pe… katamesu tīsu? Tīsu vedanāsu – imesu kho, āvuso, tīsu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Tayo pañhā tayo uddesā tīṇi veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

“‘Cattāro pañhā cattāro uddesā cattāri veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Catūsu, āvuso, dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu catūsu? Catūsu satipaṭṭhānesu – imesu kho, āvuso, catūsu dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Cattāro pañhā cattāro uddesā cattāri veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

“‘Pañca pañhā pañcuddesā pañca veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Pañcasu, āvuso, dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu pañcasu? Pañcasu indriyesu…pe… katamesu chasu? Chasu nissaraṇīyāsu dhātūsu…pe… katamesu sattasu? Sattasu bojjhaṅgesu…pe… katamesu aṭṭhasu? Aṭṭhasu ariyaaṭṭhaṅgikamaggesu – imesu kho, āvuso, aṭṭhasu dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Aṭṭha pañhā aṭṭhuddesā aṭṭha veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

“‘Nava pañhā navuddesā nava veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Navasu, āvuso, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu navasu? Navasu sattāvāsesu – imesu kho, āvuso, navasu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Nava pañhā navuddesā nava veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

“‘Dasa pañhā dasuddesā dasa veyyākaraṇānī’ti, iti kho panetaṃ vuttaṃ bhagavatā. Kiñcetaṃ paṭicca vuttaṃ? Dasasu, āvuso, dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamesu dasasu? Dasasu kusalesu kammapathesu – imesu kho, āvuso, dasasu dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. ‘Dasa pañhā dasuddesā dasa veyyākaraṇānī’ti, iti yaṃ taṃ vuttaṃ bhagavatā idametaṃ paṭicca vuttaṃ.

“Iti kho, āvuso, yaṃ taṃ vuttaṃ bhagavatā saṃkhittena bhāsitāsu mahāpañhāsu – ‘eko pañho eko uddeso ekaṃ veyyākaraṇaṃ…pe… dasa pañhā dasuddesā dasa veyyākaraṇānī’ti, imassa kho ahaṃ, āvuso, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmi. Ākaṅkhamānā ca pana tumhe, āvuso, bhagavantaññeva upasaṅkamitvā etamatthaṃ paṭipuccheyyātha. Yathā vo [yathā kho (ka.), yathā no (bahūsu) a. ni. 10.115, 172 pana pāṭhabhedo natthi] bhagavā byākaroti tathā naṃ dhāreyyāthā”ti. “Evaṃ, ayye”ti kho kajaṅgalakā upāsakā kajaṅgalikāya kho bhikkhuniyā bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā kajaṅgalikaṃ bhikkhuniṃ abhivādetvā padakkhiṇaṃ katvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho kajaṅgalakā upāsakā yāvatako ahosi kajaṅgalikāya bhikkhuniyā saddhiṃ kathāsallāpo, taṃ sabbaṃ bhagavato ārocesuṃ.

“Sādhu sādhu, gahapatayo! Paṇḍitā, gahapatayo, kajaṅgalikā bhikkhunī. Mahāpaññā, gahapatayo, kajaṅgalikā bhikkhunī. Mañcepi tumhe, gahapatayo, upasaṅkamitvā etamatthaṃ paṭipuccheyyātha, ahampi cetaṃ evamevaṃ [evameva (ka.) ma. ni. 1.205 passitabbaṃ] byākareyyaṃ yathā taṃ kajaṅgalikāya bhikkhuniyā byākataṃ. Eso ceva tassa [eso cevetassa (ma. ni. 1.205)] attho. Evañca naṃ dhāreyyāthā”ti. Aṭṭhamaṃ.

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二十八 大问（二）

一 那时，世尊住在迦战伽罗的竹林中。当时，众多迦战伽罗的优婆塞（男居士）前往迦战伽罗比丘尼（女出家人）的住处。到了之后，礼敬迦战伽罗比丘尼，然后退坐到一旁。坐在一旁的迦战伽罗优婆塞，对迦战伽罗比丘尼说：

二 尊者（大姊）！世尊在《大问经》中所说的是：‘一个问题、一个主题、一个解答；两个问题、两个主题、两个解答；三个问题、三个主题、三个解答；四个问题、四个主题、四个解答；五个问题、五个主题、五个解答；六个问题、六个主题、六个解答；七个问题、七个主题、七个解答；八个问题、八个主题、八个解答；九个问题、九个主题、九个解答；十个问题、十个主题、十个解答。’ 尊者（大姊）！世尊这简略所说的义理，应如何详细解释呢？

三 朋友们！关于这个，我没有在世尊面前亲自听闻、亲自领受，也没有在那些修心（意修习）的比丘们面前亲自听闻、亲自领受。不过，请听我的理解，仔细思考！我将要说了。

好的，尊者（大姊）！

迦战伽罗的优婆塞回答迦战伽罗比丘尼。迦战伽罗比丘尼说：

四 世尊所说的‘一个问题、一个主题、一个解答’，是依据什么而说的呢？

朋友们！比丘对于某一法，能够真正地厌离、真正地离贪、真正地解脱，彻底地见到其终极，完全地通达其义理，就在此生终结痛苦。是哪一个法呢？

就是：‘一切众生依食而存。’

朋友们！比丘对于这‘一切众生依食而存’的一法，能够真正地厌离、真正地离贪、真正地解脱，彻底地见到其终极，完全地通达其义理，就在此生终结痛苦。

世尊所说的‘一个问题、一个主题、一个解答’，就是依据这个而说的。

五 世尊所说的‘两个问题、两个主题、两个解答’，是依据什么而说的呢？朋友们！比丘对于这两法，能够真正地厌离、真正地离贪、真正地解脱，彻底地见到其终极，完全地通达其义理，就在此生终结痛苦。是哪两法呢？就是：名与色。朋友们！比丘对于这‘名与色’两法，能够真正地厌离、真正地离贪、真正地解脱，彻底地见到其终极，完全地通达其义理，就在此生终结痛苦。世尊所说的‘两个问题、两个主题、两个解答’，就是依据这个而说的。

世尊所说的‘三个问题、三个主题、三个解答’，是依据什么而说的呢？朋友们！比丘对于这三法，能够真正地厌离、真正地离贪、真正地解脱，彻底地见到其终极，完全地通达其义理，就在此生终结痛苦。是哪三法呢？就是：三受。朋友们！比丘对于这‘三受’三法，能够真正地厌离、真正地离贪、真正地解脱，彻底地见到其终极，完全地通达其义理，就在此生终结痛苦。世尊所说的‘三个问题、三个主题、三个解答’，就是依据这个而说的。

六 世尊所说的‘四个问题、四个主题、四个解答’，是依据什么而说的呢？

朋友们！比丘对于这四法，能够真正地善于修习其心，彻底地见到其终极，完全地通达其义理，就在此生终结痛苦。是哪四法呢？

就是：四念住。

朋友们！比丘对于这‘四念住’四法，能够真正地善于修习其心，彻底地见到其终极，完全地通达其义理，就在此生终结痛苦。

世尊所说的‘四个问题、四个主题、四个解答’，就是依据这个而说的。

七 世尊所说的‘五个问题、五个主题、五个解答’，是依据什么而说的呢？朋友们！比丘对于这五法，能够真正地善于修习其心，彻底地见到其终极，完全地通达其义理，就在此生终结痛苦。是哪五法呢？就是：五根。朋友们！比丘对于这‘五根’五法，能够真正地善于修习其心，彻底地见到其终极，完全地通达其义理，就在此生终结痛苦。世尊所说的‘五个问题、五个主题、五个解答’，就是依据这个而说的。

世尊所说的‘六个问题、六个主题、六个解答’，是依据什么而说的呢？朋友们！比丘对于这六法，能够真正地善于修习其心，彻底地见到其终极，完全地通达其义理，就在此生终结痛苦。是哪六法呢？就是：六出离界。朋友们！比丘对于这‘六出离界’六法，能够真正地善于修习其心，彻底地见到其终极，完全地通达其义理，就在此生终结痛苦。世尊所说的‘六个问题、六个主题、六个解答’，就是依据这个而说的。

世尊所说的‘七个问题、七个主题、七个解答’，是依据什么而说的呢？朋友们！比丘对于这七法，能够真正地善于修习其心，彻底地见到其终极，完全地通达其义理，就在此生终结痛苦。是哪七法呢？就是：七觉分。朋友们！比丘对于这‘七觉分’七法，能够真正地善于修习其心，彻底地见到其终极，完全地通达其义理，就在此生终结痛苦。世尊所说的‘七个问题、七个主题、七个解答’，就是依据这个而说的。

世尊所说的‘八个问题、八个主题、八个解答’，是依据什么而说的呢？朋友们！比丘对于这八法，能够真正地善于修习其心，彻底地见到其终极，完全地通达其义理，就在此生终结痛苦。是哪八法呢？就是：八支圣道。朋友们！比丘对于这‘八支圣道’八法，能够真正地善于修习其心，彻底地见到其终极，完全地通达其义理，就在此生终结痛苦。世尊所说的‘八个问题、八个主题、八个解答’，就是依据这个而说的。

八 世尊所说的‘九个问题、九个主题、九个解答’，是依据什么而说的呢？

朋友们！比丘对于这九法，能够真正地厌离、真正地离贪、真正地解脱，彻底地见到其终极，完全地通达其义理，就在此生终结痛苦。是哪九法呢？

就是：九有情居。

朋友们！比丘对于这‘九有情居’九法，能够真正地厌离、真正地离贪、真正地解脱，彻底地见到其终极，完全地通达其义理，就在此生终结痛苦。

世尊所说的‘九个问题、九个主题、九个解答’，就是依据这个而说的。

九 世尊所说的‘十个问题、十个主题、十个解答’，是依据什么而说的呢？

朋友们！比丘对于这十法，能够真正地善于修习其心，彻底地见到其终极，完全地通达其义理，就在此生终结痛苦。是哪十法呢？

就是：十善业道。

朋友们！比丘对于这‘十善业道’十法，能够真正地善于修习其心，彻底地见到其终极，完全地通达其义理，就在此生终结痛苦。

世尊所说的‘十个问题、十个主题、十个解答’，就是依据这个而说的。

一O 朋友们！世尊在《大问经》中所说的：‘一个问题、一个主题、一个解答；……乃至十个问题、十个主题、十个解答。’对于世尊这简略所说的义理，我就是这样详细解释的。

朋友们！你们如果还有疑问，可以去到世尊那里，请教这个义理。世尊怎样为你们解说，你们就怎样信受奉行吧！

好的，尊者（大姊）！

迦战伽罗的优婆塞们，对迦战伽罗比丘尼所说的话感到欢喜、随喜，便从座位上起身，礼敬迦战伽罗比丘尼，向右绕行后，前往世尊所在的地方。到了之后，礼敬世尊，然后退坐到一旁。坐在一旁的迦战伽罗优婆塞们，将与迦战伽罗比丘尼交谈的全部内容都禀告了世尊。

一一 善哉，善哉！各位居士。各位居士！迦战伽罗比丘尼是聪明的。各位居士！迦战伽罗比丘尼具有大智慧。各位居士！即使你们来我这里询问这个义理，我也会像迦战伽罗比丘尼所解释的那样来解释。这义理确实如此。你们应当这样信受奉行！

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.4.23 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 10.1-50)/1.3 Mahāvagga 大品 (AN 10.21-30)”

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【经名】 1.3.9 Paṭhamakosalasutta 拘萨罗国之一 (AN 10.29)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Paṭhamakosalasuttaṃ

☼ 【十遍处、八胜处 ➾ 究竟涅槃】

☆ 佛遗教经 ➾ [157] ‘你们这些比丘！应当常常一心一意，勤奋寻求出离之道！[158] 一切世间，无论是变动的还是不变动的事物，都是败坏、不安稳的状态。’

第一章 ✫ 败坏、不安的状态

1. 波斯匿王

29. “Yāvatā, bhikkhave, kāsikosalā, yāvatā rañño pasenadissa kosalassa vijitaṃ [vijite (sī. ka.)], rājā tattha pasenadi kosalo aggamakkhāyati.

“各位比丘！在所有拘萨罗国中，在拘萨罗王波斯匿所统治的疆域内，拘萨罗王波斯匿被认为是最高胜的。

Raññopi kho, bhikkhave, pasenadissa kosalassa attheva aññathattaṃ atthi vipariṇāmo.

各位比丘！即使是拘萨罗王波斯匿，也有变异、败坏之苦。

Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ.

各位比丘！如此观察，听闻了教法的圣弟子，会对此（最高胜者）感到厌离。对最高胜者都厌离而离贪，何况对低下的事物呢？

2. 大梵天王

Yāvatā, bhikkhave, candimasūriyā pariharanti disā bhanti virocamānā, tāva sahassadhā loko.

各位比丘！凡是日月运行所及，光明遍照各方之处，构成一个千世界。

Tasmiṃ sahassadhā loke sahassaṃ candānaṃ sahassaṃ sūriyānaṃ [suriyānaṃ (sī. syā. kaṃ. pī.)] sahassaṃ sinerupabbatarājānaṃ sahassaṃ jambudīpānaṃ sahassaṃ aparagoyānānaṃ sahassaṃ uttarakurūnaṃ sahassaṃ pubbavidehānaṃ cattāri mahāsamuddasahassāni cattāri mahārājasahassāni sahassaṃ cātumahārājikānaṃ sahassaṃ tāvatiṃsānaṃ sahassaṃ yāmānaṃ sahassaṃ tusitānaṃ sahassaṃ nimmānaratīnaṃ sahassaṃ paranimmitavasavattīnaṃ sahassaṃ brahmalokānaṃ.

在那个千世界中，有一千个太阳、一千个月亮、一千座须弥山王、一千个阎浮提洲、一千个西牛货洲、一千个北俱卢洲、一千个东胜身洲、四千个大海、四千位大王、一千个四大天王（天界）、一千个忉利天、一千个夜摩天、一千个兜率天、一千个化乐天、一千个他化自在天、一千个梵世界。

Yāvatā, bhikkhave, sahassī lokadhātu, mahābrahmā tattha aggamakkhāyati.

各位比丘！在所有千世界之中，大梵天被认为是最高胜的。

Mahābrahmunopi kho, bhikkhave, attheva aññathattaṃ atthi vipariṇāmo.

各位比丘！即使是大梵天，也有变异、败坏之苦。

Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ.

各位比丘！如此观察，听闻了教法的圣弟子，会对此（最高胜者）感到厌离。对最高胜者都厌离而离贪，何况对低下的事物呢？

3. 光音天界

Hoti so, bhikkhave, samayo yaṃ ayaṃ loko saṃvaṭṭati.

各位比丘！总有一天，这个世界也会败坏。

Saṃvaṭṭamāne, bhikkhave, loke yebhuyyena sattā ābhassarasaṃvattanikā [ābhassaravattanikā (sī. syā.)] bhavanti.

各位比丘！当这个世界败坏时，众生大多转生到光音天。

Te tattha honti manomayā pītibhakkhā sayaṃpabhā antalikkhecarā subhaṭṭhāyino ciraṃ dīghamaddhānaṃ tiṭṭhanti.

他们在那里是意念所生，以喜悦为食，自身发光，在虚空中行走，清净地安住，长久地存续。

Saṃvaṭṭamāne, bhikkhave, loke ābhassarā devā aggamakkhāyanti.

各位比丘！当世界败坏时，光音天被认为是最高胜的。

Ābhassarānampi kho, bhikkhave, devānaṃ attheva aññathattaṃ atthi vipariṇāmo.

各位比丘！即使是光音天的天神，也有变异、败坏之苦。

Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ.

各位比丘！如此观察，听闻了教法的圣弟子，会对此（最高胜者）感到厌离。对最高胜者都厌离而离贪，何况对低下的事物呢？

第二章 ✫ 十遍处──“识遍”最胜

☆ 十遍处 dasa kasiṇāyatana ➾ ➊ 地遍、➋ 水遍、➌ 火遍、➍ 风遍、➎ 青遍、➏ 黄遍、➐ 赤遍、➑ 白遍、➒ 空遍、➓ 识遍。

[a. ni. 10.25] Dasayimāni, bhikkhave, kasiṇāyatanāni. Katamāni dasa?

各位比丘！有十种遍处。是哪十种遍处呢？

第１节 ❦ 地遍

Pathavīkasiṇameko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ;

有人（修行者）了知地遍：遍及上方、下方、四方（横向），无二无别、无量无边。

第２节 ❦ 水遍

āpokasiṇameko sañjānāti…pe…

有人（修行者）了知水遍：遍及上方、下方、四方（横向），无二无别、无量无边。

第３节 ❦ 火遍

tejokasiṇameko sañjānāti…

有人（修行者）了知火遍：遍及上方、下方、四方（横向），无二无别、无量无边。

第４节 ❦ 风遍

vāyokasiṇameko sañjānāti…

有人（修行者）了知风遍：遍及上方、下方、四方（横向），无二无别、无量无边。

第５节 ❦ 青遍

nīlakasiṇameko sañjānāti…

有人（修行者）了知青遍：遍及上方、下方、四方（横向），无二无别、无量无边。

第６节 ❦ 黄遍

pītakasiṇameko sañjānāti…

有人（修行者）了知黄遍：遍及上方、下方、四方（横向），无二无别、无量无边。

第７节 ❦ 赤遍

lohitakasiṇameko sañjānāti…

有人（修行者）了知赤遍：遍及上方、下方、四方（横向），无二无别、无量无边。

第８节 ❦ 白遍

odātakasiṇameko sañjānāti…

有人（修行者）了知白遍：遍及上方、下方、四方（横向），无二无别、无量无边。

第９节 ❦ 空遍

ākāsakasiṇameko sañjānāti…

有人（修行者）了知空遍：遍及上方、下方、四方（横向），无二无别、无量无边。

第１０节 ❦ 识遍

viññāṇakasiṇameko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ.

有人（修行者）了知识遍：遍及上方、下方、四方（横向），无二无别、无量无边。

Imāni kho, bhikkhave, dasa kasiṇāyatanāni.

各位比丘！这就是十遍处。

Etadaggaṃ, bhikkhave, imesaṃ dasannaṃ kasiṇāyatanānaṃ yadidaṃ viññāṇakasiṇaṃ eko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ.

各位比丘！在这十种遍处中，那‘有人（修行者）了知识遍：遍及上方、下方、四方（横向），无二无别、无量无边’的是最高胜的。

Evaṃsaññinopi kho, bhikkhave, santi sattā.

各位比丘！确实有这样感知的有情存在。

Evaṃsaññīnampi kho, bhikkhave, sattānaṃ attheva aññathattaṃ atthi vipariṇāmo.

各位比丘！然而，即使是这样感知的有情，也有变异、败坏之苦！

Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ.

各位比丘！如此观察，听闻了教法的圣弟子，会对此（最高胜者）感到厌离。对最高胜者都厌离而离贪，何况对低下的事物呢？

第三章 ✫ 修八胜处──“白色净光”最胜

☆ 八胜处 aṭṭha abhibhāyatana ➾ ➊ 内有色想观少量色，➋ 内有色想观无量色，➌ 内无色想观少量色，➍ 内无色想观无量色，➎ 内无色想观青色净光，➏ 内无色想观黄色净光，➐ 内无色想观红色净光，➑ 内无色想观白色净光。

[dī. ni. 3.338, 358; a. ni. 8.64] Aṭṭhimāni, bhikkhave, abhibhāyatanāni. Katamāni aṭṭha?

各位比丘！有八种胜处。是哪八种胜处呢？

第一胜处 ✩ 内有色想观少量色

☆ 内有色想 ➾ 依初禅近行定（有寻有伺），外观少量色相——或美或丑的所缘（业处）。

Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. Idaṃ paṭhamaṃ abhibhāyatanaṃ.

有人（修行者）内有色想，外观少量色相——无论是美是丑；他这样感知：‘我已制胜（它们），我了知，我看见！’这是第一胜处。

第二胜处 ✩ 内有色想观无量色

☆ 内有色想 ➾ 依初禅安止定（无寻唯伺），外观无量色相——或美或丑的所缘（业处）。

Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. Idaṃ dutiyaṃ abhibhāyatanaṃ.

有人（修行者）内有色想，外观无量色相——无论是美是丑；他这样感知：‘我已制胜（它们），我了知，我看见！’这是第二胜处。

第三胜处 ✩ 内无色想观少量色

☆ 内无色想 ➾ 依二禅定，外观少量色相——或美或丑的所缘（业处）。

Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. Idaṃ tatiyaṃ abhibhāyatanaṃ.

有人（修行者）内无色想，外观少量色相——无论是美是丑；他这样感知：‘我已制胜（它们），我了知，我看见！’这是第三胜处。

第四胜处 ✩ 内无色想观无量色

☆ 内无色想 ➾ 依三禅定，外观无量色相——或美或丑的所缘（业处）。

Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. Idaṃ catutthaṃ abhibhāyatanaṃ.

有人（修行者）内无色想，外观无量色相——无论是美是丑；他这样感知：‘我已制胜（它们），我了知，我看见！’这是第四胜处。

第五胜处 ✩ 内无色想观青色净光

☆ 内无色想（内在清净） ➾ 依第四禅，外观青色净光，证得胜解。

Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni.

有人（修行者）内无色想，外观诸（青）色相：青的、青色的、青显现的、青光泽的；

Seyyathāpi nāma umāpupphaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ,

就像青色的亚麻花，是青的、青色的、青显现的、青光泽的；

seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ;

或者，就像那波罗奈出产的衣料，两面都光滑，是青的、青色的、青显现的、青光泽的。

evamevaṃ ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. Idaṃ pañcamaṃ abhibhāyatanaṃ.

像这样，有人（修行者）内无色想，外观诸（青）色相：青的、青色的、青显现的、青光泽的；他这样感知：‘我已制胜（它们），我了知，我看见！’这是第五胜处。

第六胜处 ✩ 内无色想观黄色净光

☆ 内无色想（内在清净） ➾ 依第四禅，外观黄色净光，证得胜解。

Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni.

有人（修行者）内无色想，外观诸（黄）色相：黄的、黄色的、黄显现的、黄光泽的；

Seyyathāpi nāma kaṇikārapupphaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ,

就像翅子树花（或某种黄花），是黄的、黄色的、黄显现的、黄光泽的；

seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ;

或者，就像那波罗奈出产的衣料，两面都光滑，是黄的、黄色的、黄显现的、黄光泽的。

evamevaṃ ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. Idaṃ chaṭṭhaṃ abhibhāyatanaṃ.

像这样，有人（修行者）内无色想，外观诸（黄）色相：黄的、黄色的、黄显现的、黄光泽的；他这样感知：‘我已制胜（它们），我了知，我看见！’这是第六胜处。

第七胜处 ✩ 内无色想观红色净光

☆ 内无色想（内在清净） ➾ 依第四禅，外观红色净光，证得胜解。

Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni.

有人（修行者）内无色想，外观诸（红）色相：红的、红色的、红显现的、红光泽的；

Seyyathāpi nāma bandhujīvakapupphaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ,

就像红色的朱槿花（或某种红花），是红的、红色的、红显现的、红光泽的；

seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ;

或者，就像那波罗奈出产的衣料，两面都光滑，是红的、红色的、红显现的、红光泽的。

evamevaṃ ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. Idaṃ sattamaṃ abhibhāyatanaṃ.

像这样，有人（修行者）内无色想，外观诸（红）色相：红的、红色的、红显现的、红光泽的；他这样感知：‘我已制胜（它们），我了知，我看见！’这是第七胜处。

第八胜处 ✩ 内无色想观白色净光

☆ 内无色想（内在清净） ➾ 依第四禅，外观白色净光，证得胜解。

Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni.

有人（修行者）内无色想，外观诸（白）色相：白的、白色的、白显现的、白光泽的；

Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā,

就像晨星（金星），是白的、白色的、白显现的、白光泽的；

seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ odātaṃ odātavaṇṇaṃ odātanidassanaṃ odātanibhāsaṃ;

或者，就像那波罗奈出产的衣料，两面都光滑，是白的、白色的、白显现的、白光泽的。

evamevaṃ ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. Idaṃ aṭṭhamaṃ abhibhāyatanaṃ.

像这样，有人（修行者）内无色想，外观诸（白）色相：白的、白色的、白显现的、白光泽的；他这样感知：‘我已制胜（它们），我了知，我看见！’这是第八胜处。

Imāni kho, bhikkhave, aṭṭha abhibhāyatanāni.

各位比丘！这就是八胜处。

Etadaggaṃ, bhikkhave, imesaṃ aṭṭhannaṃ abhibhāyatanānaṃ yadidaṃ ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni; ‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti.

各位比丘！在这八种胜处中，那‘有人（修行者）内无色想，外观诸（白）色相：白的、白色的、白显现的、白光泽的；他这样感知：“我已制胜（它们），我了知，我看见！”’的是最高胜的。

Evaṃsaññinopi kho, bhikkhave, santi sattā.

各位比丘！确实有这样感知的有情存在。

Evaṃsaññīnampi kho, bhikkhave, sattānaṃ attheva aññathattaṃ atthi vipariṇāmo.

各位比丘！然而，即使是这样感知的有情，也有变异、败坏之苦！

Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ.

各位比丘！如此观察，听闻了教法的圣弟子，会对此（最高胜者）感到厌离。对最高胜者都厌离而离贪，何况对低下的事物呢？

第四章 ✫ 四种行道——“乐速行道”最胜

☆ 四种行道 catasso paṭipadā ➾ ➊ 苦迟行道、➋ 苦速行道、➌ 乐迟行道、➍ 乐速行道。

Catasso imā, bhikkhave, paṭipadā. Katamā catasso?

各位比丘！有四种行道。是哪四种行道呢？

Dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā – imā kho, bhikkhave, catasso paṭipadā.

即：‘➊ 苦行道而迟通达（苦迟行道）、➋ 苦行道而速通达（苦速行道）、➌ 乐行道而迟通达（乐迟行道）、➍ 乐行道而速通达（乐速行道）。’各位比丘！这就是四种行道。

Etadaggaṃ, bhikkhave, imāsaṃ catunnaṃ paṭipadānaṃ yadidaṃ sukhā paṭipadā khippābhiññā.

各位比丘！在这四种行道中，‘乐行道而速通达（乐速行道）’是最高胜的。

Evaṃpaṭipannāpi kho, bhikkhave, santi sattā.

各位比丘！确实有如此行道的有情存在。

Evaṃpaṭipannānampi kho, bhikkhave, sattānaṃ attheva aññathattaṃ atthi vipariṇāmo.

各位比丘！然而，即使是如此行道的有情，也有变异、败坏之苦！

Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ.

各位比丘！如此观察，听闻了教法的圣弟子，会对此（最高胜者）感到厌离。对最高胜者都厌离而离贪，何况对低下的事物呢？

第五章 ✫ 四种感知——“无所有处想”最胜

☆ 四种感知 catasso saññā ➾ ➊ 感知少量 (parittameko sañjānāti)、➋ 感知广大 (mahaggatameko sañjānāti)、➌ 感知无量 (appamāṇameko sañjānāti)、➍ 感知无所有处 ('natthi kiñcī'ti ākiñcaññāyatanameko sañjānāti)。

Catasso imā, bhikkhave, saññā. Katamā catasso?

各位比丘！有四种感知（想）。是哪四种感知呢？

Parittameko sañjānāti, mahaggatameko sañjānāti, appamāṇameko sañjānāti, ‘natthi kiñcī’ti ākiñcaññāyatanameko sañjānāti – imā kho, bhikkhave, catasso saññā.

有人感知为少量，有人感知为广大，有人感知为无量，有人感知‘无任何所有’而感知无所有处。各位比丘！这就是四种感知（想）。

Etadaggaṃ, bhikkhave, imāsaṃ catunnaṃ saññānaṃ yadidaṃ ‘natthi kiñcī’ti ākiñcaññāyatanameko sañjānāti.

各位比丘！在这四种感知（想）中，那‘感知“无任何所有”而感知无所有处’的是最高胜的。

Evaṃsaññinopi kho, bhikkhave, santi sattā.

各位比丘！确实有这样感知的有情存在。

Evaṃsaññīnampi kho, bhikkhave, sattānaṃ attheva aññathattaṃ atthi vipariṇāmo.

各位比丘！然而，即使是这样感知的有情，也有变异、败坏之苦！

Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ.

各位比丘！如此观察，听闻了教法的圣弟子，会对此（最高胜者）感到厌离。对最高胜者都厌离而离贪，何况对低下的事物呢？

第六章 ✫ 外道邪见——“无我我所见”最胜

Etadaggaṃ, bhikkhave, bāhirakānaṃ diṭṭhigatānaṃ yadidaṃ ‘no cassaṃ, no ca me siyā, na bhavissāmi, na me bhavissatī’ti.

各位比丘！在外道的各种见解中，这种见解是最高胜的：‘（愿）我不要存在，（愿）不要有属于我的东西存在；我将不会（再）存在，属于我的东西将不会（再）存在。’

Evaṃdiṭṭhino, bhikkhave, etaṃ pāṭikaṅkhaṃ – ‘yā cāyaṃ bhave appaṭikulyatā, sā cassa na bhavissati; yā cāyaṃ bhavanirodhe pāṭikulyatā, sā cassa na bhavissatī’ti.

各位比丘！对于持有这种见解的人，可以预期：那对于‘存在’（有）的不厌恶感，他将不会拥有（即他会厌恶存在）；那对于‘存在的息灭’的厌恶感，他也不会拥有（即他不厌恶存在的息灭）。

Evaṃdiṭṭhinopi kho, bhikkhave, santi sattā.

各位比丘！确实有这样见解的有情存在。

Evaṃdiṭṭhīnampi kho, bhikkhave, sattānaṃ attheva aññathattaṃ atthi vipariṇāmo.

各位比丘！然而，即使是持有这样见解的有情，也有变异、败坏之苦！

Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ.

各位比丘！如此观察，听闻了教法的圣弟子，会对此（最高胜者）感到厌离。对最高胜者都厌离而离贪，何况对低下的事物呢？

第七章 ✫ 究竟清净——“非想非非想处”最胜

Santi, bhikkhave, eke samaṇabrāhmaṇā paramatthavisuddhiṃ paññāpenti.

各位比丘！有一些沙门、婆罗门宣称有‘究竟清净’。

Etadaggaṃ, bhikkhave, paramatthavisuddhiṃ paññāpentānaṃ yadidaṃ sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati.

各位比丘！在那些宣称‘究竟清净’的人中，那‘完全超越无所有处，到达并安住于非想非非想处’的是最高胜的。

Te tadabhiññāya tassa sacchikiriyāya dhammaṃ desenti.

他们为了（让人）证知这个、亲证这个而说法。

Evaṃvādinopi kho, bhikkhave, santi sattā.

各位比丘！确实有这样主张的有情存在。

Evaṃvādīnampi kho, bhikkhave, sattānaṃ attheva aññathattaṃ atthi vipariṇāmo.

各位比丘！然而，即使是这样主张的有情，也有变异、败坏之苦！

Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. Tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ.

各位比丘！如此观察，听闻了教法的圣弟子，会对此（最高胜者）感到厌离。对最高胜者都厌离而离贪，何况对低下的事物呢？

第八章 ✫ 究竟涅槃——“无取般涅槃”最胜

Santi, bhikkhave, eke samaṇabrāhmaṇā paramadiṭṭhadhammanibbānaṃ paññāpenti.

各位比丘！有一些沙门、婆罗门宣称有‘当下可见的究竟涅槃’（现法涅槃）。

Etadaggaṃ, bhikkhave, paramadiṭṭhadhammanibbānaṃ paññāpentānaṃ yadidaṃ channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādā vimokkho.

各位比丘！在那些宣称‘当下可见的究竟涅槃’的人中，那‘如实了知六触处的生起、息灭、乐味、过患和出离，无执取而解脱’的是最高胜的。

Evaṃvādiṃ kho maṃ, bhikkhave, evamakkhāyiṃ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti –

各位比丘！我正是这样说、这样主张的人，（然而）有些沙门、婆罗门却以不实、空洞、虚假、非真实（之词）来诽谤我：

‘samaṇo gotamo na kāmānaṃ pariññaṃ paññāpeti, na rūpānaṃ pariññaṃ paññāpeti, na vedanānaṃ pariññaṃ paññāpetī’ti.

‘沙门乔达摩，不宣称要完全了知（遍知）欲乐，不宣称要完全了知（遍知）色法，不宣称要完全了知（遍知）感受。’

Kāmānañcāhaṃ, bhikkhave, pariññaṃ paññāpemi, rūpānañca pariññaṃ paññāpemi, vedanānañca pariññaṃ paññāpemi, diṭṭheva dhamme nicchāto nibbuto sītibhūto anupādā parinibbānaṃ paññāpemī”ti. Navamaṃ.

各位比丘！我（其实）宣称要完全了知（遍知）欲乐，宣称要完全了知（遍知）色法，宣称要完全了知（遍知）感受，并且宣称在当下生命中（现法）就达到无欲、寂灭、清凉，无执取地完全涅槃。”

～《增支部经典‧Paṭhamakosalasutta 拘萨罗国之一》(AN 10.29)

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 10.1-50)/1.3 Mahāvagga 大品 (AN 10.21-30)”

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【经名】 1.3.10 Dutiyakosalasutta 拘萨罗国之二 (AN 10.30)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Dutiyakosalasuttaṃ

30. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena rājā pasenadi kosalo uyyodhikā nivatto hoti vijitasaṅgāmo laddhādhippāyo. Atha kho rājā pasenadi kosalo yena ārāmo tena pāyāsi. Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova ārāmaṃ pāvisi. Tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti. Atha kho rājā pasenadi kosalo yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca – “kahaṃ nu kho, bhante, bhagavā etarahi viharati arahaṃ sammāsambuddho. Dassanakāmā hi mayaṃ, bhante, taṃ bhagavantaṃ arahantaṃ sammāsambuddhan”ti. “Eso, mahārāja, vihāro saṃvutadvāro. Tena appasaddo upasaṅkamitvā ataramāno ālindaṃ pavisitvā ukkāsitvā aggaḷaṃ ākoṭehi; vivarissati te bhagavā dvāran”ti.

Atha kho rājā pasenadi kosalo yena so vihāro saṃvutadvāro, tena appasaddo upasaṅkamitvā ataramāno ālindaṃ pavisitvā ukkāsitvā aggaḷaṃ ākoṭesi. Vivari bhagavā dvāraṃ. Atha kho rājā pasenadi kosalo vihāraṃ pavisitvā bhagavato pādesu sirasā nipatitvā bhagavato pādāni mukhena ca paricumbati pāṇīhi ca parisambāhati nāmañca sāveti – “rājāhaṃ, bhante, pasenadi kosalo; rājāhaṃ, bhante, pasenadi kosalo”ti.

“Kaṃ pana tvaṃ, mahārāja, atthavasaṃ sampassamāno imasmiṃ sarīre evarūpaṃ paramanipaccakāraṃ karosi, mettūpahāraṃ upadaṃsesī”ti? “Kataññutaṃ kho ahaṃ, bhante, kataveditaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi.

“Bhagavā hi, bhante, bahujanahitāya paṭipanno bahujanasukhāya bahuno janassa ariye ñāye patiṭṭhāpitā yadidaṃ kalyāṇadhammatāya kusaladhammatāya. Yampi, bhante, bhagavā bahujanahitāya paṭipanno bahujanasukhāya bahuno janassa ariye ñāye patiṭṭhāpitā yadidaṃ kalyāṇadhammatāya kusaladhammatāya, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi.

“Puna caparaṃ, bhante, bhagavā sīlavā vuddhasīlo ariyasīlo kusalasīlo kusalasīlena samannāgato. Yampi, bhante, bhagavā sīlavā vuddhasīlo ariyasīlo kusalasīlo kusalasīlena samannāgato, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi.

“Puna caparaṃ, bhante, bhagavā dīgharattaṃ āraññiko, araññavanapatthāni pantāni senāsanāni paṭisevati. Yampi, bhante, bhagavā dīgharattaṃ āraññiko, araññavanapatthāni pantāni senāsanāni paṭisevati, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi.

“Puna caparaṃ, bhante, bhagavā santuṭṭho itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena. Yampi, bhante, bhagavā santuṭṭho itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi. “Puna caparaṃ, bhante, bhagavā āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa. Yampi, bhante, bhagavā āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi.

“Puna caparaṃ, bhante, bhagavā yāyaṃ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṃ – appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpāya kathāya nikāmalābhī akicchalābhī akasiralābhī. Yampi, bhante, bhagavā yāyaṃ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṃ – appicchakathā…pe… vimuttiñāṇadassanakathā, evarūpāya kathāya nikāmalābhī akicchalābhī akasiralābhī, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi.

“Puna caparaṃ, bhante, bhagavā catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī akicchalābhī akasiralābhī. Yampi, bhante, bhagavā catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī akicchalābhī akasiralābhī, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi.

“Puna caparaṃ, bhante, bhagavā anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Yampi, bhante, bhagavā anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi.

“Puna caparaṃ, bhante, bhagavā dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati…pe… yathākammūpage satte pajānāti. Yampi, bhante, bhagavā dibbena cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajānāti, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi.

“Puna caparaṃ, bhante, bhagavā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Yampi, bhante, bhagavā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ…pe… sacchikatvā upasampajja viharati, idampi kho ahaṃ, bhante, atthavasaṃ sampassamāno bhagavati evarūpaṃ paramanipaccakāraṃ karomi, mettūpahāraṃ upadaṃsemi.

“Handa ca dāni mayaṃ, bhante, gacchāma. Bahukiccā mayaṃ bahukaraṇīyā”ti. “Yassa dāni tvaṃ, mahārāja, kālaṃ maññasī”ti. Atha kho rājā pasenadi kosalo uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmīti. Dasamaṃ.

Mahāvaggo tatiyo.

Tassuddānaṃ –

Sīhādhivutti kāyena, cundena kasiṇena ca;

Kāḷī ca dve mahāpañhā, kosalehi pare duveti.

☸---------------------------------------------------------------------

三十 拘萨罗国之二

一 有一次，世尊住在舍卫城的祇树给孤独园。那时，拘萨罗王波斯匿刚刚赢得战争，取得胜利，从战场归来。于是，拘萨罗王波斯匿（乘车）向僧园而去。乘车到了车路尽头，便下车步行进入僧园。

二 当时，有许多比丘正在露天经行。拘萨罗王波斯匿走到那些比丘那里，对他们说道：

‘尊者们！世尊、阿罗汉、正等觉者现在住在哪里呢？尊者们！我们希望能拜见那位世尊、阿罗汉、正等觉者。’

‘大王！那边有关着门的精舍。请您安静地走过去，不慌不忙地进入门廊，然后轻咳一声，敲击门闩，世尊将会为您开门。’

三 于是，拘萨罗王波斯匿安静地走到那间关着门的精舍，不慌不忙地进入门廊，轻咳一声，敲击门闩。世尊打开了门。拘萨罗王波斯匿进入精舍，头面礼拜世尊的双足，用口亲吻世尊的双足，用双手抚摸，并报上名字说：

‘世尊！我是拘萨罗王波斯匿；世尊！我是拘萨罗王波斯匿。’

‘大王！您是看到了什么缘由（利益），而对这个身体（指佛陀自身）行如此最高的敬礼，表达这样的敬爱呢？’

四 世尊！我是因为看到世尊的恩德并想要报答，才对世尊行如此最高的敬礼，表达这样的敬爱。世尊！世尊为了许多人的利益、许多人的安乐而行道，使众多人确立于神圣的正理，也就是善妙之法、良善之法。世尊！正是因为世尊为了许多人的利益、许多人的安乐而行道，使众多人确立于神圣的正理，也就是善妙之法、良善之法，世尊！我看到了这个缘由（利益），才对世尊行如此最高的敬礼，表达这样的敬爱。

五 世尊！再者，世尊具足戒行，具足增上之戒、圣者之戒、善妙之戒，成就了善妙的戒行。世尊！正是因为世尊具足戒行，具足增上之戒、圣者之戒、善妙之戒，成就了善妙的戒行，世尊！我看到了这个缘由（利益），才对世尊行如此最高的敬礼，表达这样的敬爱。

六 世尊！再者，世尊长期在森林中修行（阿兰若），亲近森林、树下、边远僻静的住处。世尊！正是因为世尊长期在森林中修行，亲近森林、树下、边远僻静的住处，我看到了这个缘由（利益），才对世尊行如此最高的敬礼，表达这样的敬爱。

七 世尊！再者，世尊对于所得的任何衣服、食物、住所、病中所需医药和资具都感到满足。世尊！正是因为世尊对于所得的任何衣服、食物、住所、病中所需医药和资具都感到满足，我看到了这个缘由（利益），才对世尊行如此最高的敬礼，表达这样的敬爱。

八 世尊！再者，世尊是值得供养（应请）、值得热情款待（极应请）、值得布施（应供施）、值得合掌礼敬（应合掌）的人，是世间无上的福田。世尊！正是因为世尊是值得供养、值得热情款待、值得布施、值得合掌礼敬的人，是世间无上的福田，我看到了这个缘由（利益），才对世尊行如此最高的敬礼，表达这样的敬爱。

九 世尊！再者，世尊对于那些有助于刻苦修行、令心开放的谈论，例如：关于少欲的谈论、关于知足的谈论、关于独处的谈论、关于不混杂的谈论、关于策励精进的谈论、关于戒的谈论、关于定的谈论、关于慧的谈论、关于解脱的谈论、关于解脱知见的谈论——世尊能够随意获得这样的谈论，轻易获得，毫不困难。世尊！正是因为世尊对于那些有助于刻苦修行、令心开放的谈论，例如关于少欲的谈论、[关于知足的谈论、关于独处的谈论、关于不混杂的谈论、关于策励精进的谈论、关于戒的谈论、关于定的谈论、关于慧的谈论、关于解脱的谈论、]关于解脱知见的谈论，能够随意获得，轻易获得，毫不困难，我看到了这个缘由（利益），才对世尊行如此最高的敬礼，表达这样的敬爱。

一〇 世尊！再者，世尊能够随意获得、轻易获得、毫不困难地获得四种禅那——这些属于增上心、当下（可见）的安乐住处。世尊！正是因为世尊能够随意获得、轻易获得、毫不困难地获得四种禅那——这些属于增上心、当下（可见）的安乐住处，我看到了这个缘由（利益），才对世尊行如此最高的敬礼，表达这样的敬爱。

一一 世尊！再者，世尊能回忆起许多过去的生世，例如：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十万生，许多世界的坏灭劫、许多世界的形成劫、许多世界的坏灭与形成劫。他回忆起：‘在某某地方，我曾有这样的名字，这样的家族（姓），这样的种姓（阶层），吃这样的食物，经历这样的苦乐，有这样的寿命极限。我从那里死去，又投生到某某地方。在那里，我又有了这样的名字，这样的家族，这样的种姓，吃这样的食物，经历这样的苦乐，有这样的寿命极限。我从那里死去，又投生到这里。’就这样，他能带着细节和特征回忆起许多过去的生世。

世尊！正是因为世尊能回忆起许多过去的生世……乃至……就这样带着细节和特征回忆起……，我看到了这个缘由（利益），才对世尊行如此最高的敬礼，表达这样的敬爱。

一二 世尊！再者，世尊以清净、超越常人的天眼，看见众生的死亡和投生，了知众生如何依据他们的业而投生到卑劣或优胜之处，美貌或丑陋，善趣或恶趣。他了知：‘啊！这些众生，因具足身恶行、语恶行、意恶行，诽谤圣者，持有邪见，造作了与邪见相应的业，他们在身体败坏、死亡之后，投生到苦界、恶趣、堕处、地狱。’‘啊！而这些众生，因具足身善行、语善行、意善行，不诽谤圣者，持有正见，造作了与正见相应的业，他们在身体败坏、死亡之后，投生到善趣、天界。’就这样，他以清净、超越常人的天眼，看见众生的死亡和投生，了知众生如何依据他们的业而投生到卑劣或优胜之处，美貌或丑陋，善趣或恶趣。世尊！正是因为世尊以清净、超越常人的天眼……乃至……了知众生如何依据他们的业而投生到卑劣或优胜之处，美貌或丑陋，善趣或恶趣，我看到了这个缘由（利益），才对世尊行如此最高的敬礼，表达这样的敬爱。

一三 世尊！再者，世尊通过诸漏的灭尽，就在当下生命中，以自身的超凡智慧（神通智）亲证、达成并安住于无漏的心解脱和慧解脱。世尊！正是因为世尊通过诸漏的灭尽而[就在当下生命中，以自身的超凡智慧亲证、]达成并安住于无漏的心解脱和慧解脱，我看到了这个缘由（利益），才对世尊行如此最高的敬礼，表达这样的敬爱。

一四 世尊！现在我们（我）要告辞了，我们（我）还有很多职责，很多事务要处理。

‘大王！那么，就请您自行斟酌时间吧。’

于是，拘萨罗王波斯匿从座位上起身，向世尊行礼后，右绕三匝，然后离去。

第三 大品[终]

摄颂曰：

（一）狮子、（二）胜解、（三）身、

（四）周陀、（五）遍[处]、

（六）迦梨、（七～八）二之大问、

（九～一〇）二之拘萨罗。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 10.1-50)/1.4 Upālivagga 优波离品 (AN 10.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.1 Upālisutta 具寿优波离 (AN 10.31)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Upālivaggo

1. Upālisuttaṃ

31. Atha kho āyasmā upāli yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā upāli bhagavantaṃ etadavoca – “kati nu kho, bhante, atthavase paṭicca tathāgatena sāvakānaṃ sikkhāpadaṃ paññattaṃ, pātimokkhaṃ uddiṭṭhan”ti?

“Dasa kho, upāli, atthavase paṭicca tathāgatena sāvakānaṃ sikkhāpadaṃ paññattaṃ, pātimokkhaṃ uddiṭṭhaṃ. Katame dasa? Saṅghasuṭṭhutāya, saṅghaphāsutāya, dummaṅkūnaṃ puggalānaṃ niggahāya, pesalānaṃ bhikkhūnaṃ phāsuvihārāya, diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya, samparāyikānaṃ āsavānaṃ paṭighātāya, appasannānaṃ pasādāya, pasannānaṃ bhiyyobhāvāya, saddhammaṭṭhitiyā, vinayānuggahāya – ime kho, upāli, dasa atthavase paṭicca tathāgatena sāvakānaṃ sikkhāpadaṃ paññattaṃ, pātimokkhaṃ uddiṭṭhan”ti. Paṭhamaṃ.

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第四 优波离品

三十一 具寿优波离

一 那时，具寿优波离前往世尊所在的地方。到达后，礼敬世尊，然后退坐到一旁。坐在一旁的

具寿优波离对世尊说：

二 大德！如来是依据多少种意义为弟子们制定学处、说波罗提木叉的呢？

优波离！如来是依据十种意义为弟子们制定学处、说波罗提木叉的。是哪十种呢？

三 就是为了僧团的至善，为了僧团的安乐，为了调伏恶人，为了贤善比丘的安乐居住，为了防护

现法的诸漏，为了断除未来的诸漏，为了使无信者生信，为了使已信者增长，为了正法的住立，

为了摄受戒律。

各位比丘！如来依据这十种意义为弟子们制定学处，说波罗提木叉。

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 10.1-50)/1.4 Upālivagga 优波离品 (AN 10.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.2 Pātimokkhaṭṭhapanāsutta 禁止说戒 (AN 10.32)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Pātimokkhaṭṭhapanāsuttaṃ

32. “Kati nu kho, bhante, pātimokkhaṭṭhapanā”ti? “Dasa kho, upāli, pātimokkhaṭṭhapanā. Katame dasa? Pārājiko tassaṃ parisāyaṃ nisinno hoti, pārājikakathā vippakatā hoti, anupasampanno tassaṃ parisāyaṃ nisinno hoti, anupasampannakathā vippakatā hoti, sikkhaṃ paccakkhātako tassaṃ parisāyaṃ nisinno hoti, sikkhaṃ paccakkhātakakathā vippakatā hoti, paṇḍako tassaṃ parisāyaṃ nisinno hoti, paṇḍakakathā vippakatā hoti, bhikkhunidūsako tassaṃ parisāyaṃ nisinno hoti, bhikkhunidūsakakathā vippakatā hoti – ime kho, upāli, dasa pātimokkhaṭṭhapanā”ti. Dutiyaṃ.

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禁止说戒

四 大德！中止（不应说）波罗提木叉的情况有几种呢？

优波离！中止（不应说）波罗提木叉的情况有十种。是哪十种呢？

五 就是犯了波罗夷罪的人坐在那个僧众集会中，（或者）关于波罗夷罪的讨论尚未了结；未受具足戒的人坐在那个僧众集会中，（或者）关于未受具足戒者的讨论尚未了结；

舍戒还俗者坐在那个僧众集会中，（或者）关于舍戒还俗者的讨论尚未了结；（生理缺陷者）黄门坐在那个僧众集会中，（或者）关于黄门的讨论尚未了结；

玷污比丘尼者坐在那个僧众集会中，（或者）关于玷污比丘尼者的讨论尚未了结。

优波离！中止（不应说）波罗提木叉的情况有这十种。

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☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 10.1-50)/1.4 Upālivagga 优波离品 (AN 10.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.3 Ubbāhikāsutta 断事人 (AN 10.33)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Ubbāhikāsuttaṃ

33. [cūḷava. 231] “Katihi nu kho, bhante, dhammehi samannāgato bhikkhu ubbāhikāya sammannitabbo”ti? “Dasahi kho, upāli, dhammehi samannāgato bhikkhu ubbāhikāya sammannitabbo. Katamehi dasahi? Idhupāli, bhikkhu sīlavā hoti; pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu; bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ [satthā sabyañjanā (sī.) evamuparipi] kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā; ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso; vinaye kho pana ṭhito hoti asaṃhīro; paṭibalo hoti ubho atthapaccatthike saññāpetuṃ paññāpetuṃ nijjhāpetuṃ pekkhetuṃ pasādetuṃ; adhikaraṇasamuppādavūpasamakusalo hoti – adhikaraṇaṃ jānāti; adhikaraṇasamudayaṃ jānāti; adhikaraṇanirodhaṃ jānāti; adhikaraṇanirodhagāminiṃ paṭipadaṃ jānāti. Imehi kho, upāli, dasahi dhammehi samannāgato bhikkhu ubbāhikāya sammannitabbo”ti. Tatiyaṃ.

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三十二 断事人

一 大德！成就了哪几种法的比丘，可以被选为（处理僧团事务的）断事人呢？

优波离！成就了十种法的比丘，可以被选为断事人。是哪十种法呢？

二 优波离！在此，（1）有比丘具足戒行，守护波罗提木叉的律仪而住，行处和非行处（的行为）都具足，对于微小的罪过也视之为可怖畏，领受并学习各项学处。（2）他多闻强记，所听闻的法义都能忆持不忘，积累了丰富的法义。那些初善、中善、后善，义理文句圆满的诸法，阐述着完全圆满、纯净清净的梵行，他都广为听闻、受持不忘，言辞流畅，内心忆念观察，以正见善于通达。（3）他对于比丘、比丘尼两部的波罗提木叉都详细理解了，对其经文和逐句解释都能善于分辨、善于掌握、善于决断。（4）他在戒律方面安住不动摇。（5）他有能力使（争讼的）当事双方和对方的助讼者都明白、理解、反省、观察（事实）、生起净信。（6）他善于处理事务的生起与平息。（7）他了知什么是事务（adhikaraṇaṃ jānāti）。（8）他了知事务的生起因缘（adhikaraṇasamudayaṃ jānāti）。（9）他了知事务的止息（adhikaraṇanirodhaṃ jānāti）。（10）他了知导向事务止息的途径（adhikaraṇanirodhagāminiṃ paṭipadaṃ jānāti）。

优波离！成就了这十种法的比丘，可以被选为断事人。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 10.1-50)/1.4 Upālivagga 优波离品 (AN 10.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.4 Upasampadāsutta 授具足戒 (AN 10.34)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Upasampadāsuttaṃ

34. “Katihi nu kho, bhante, dhammehi samannāgatena bhikkhunā upasampādetabban”ti? “Dasahi kho, upāli, dhammehi samannāgatena bhikkhunā upasampādetabbaṃ. Katamehi dasahi? Idhupāli, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu; bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā; pātimokkhaṃ kho panassa vitthārena svāgataṃ hoti suvibhattaṃ suppavattaṃ suvinicchitaṃ suttaso anubyañjanaso; paṭibalo hoti gilānaṃ upaṭṭhātuṃ vā upaṭṭhāpetuṃ vā; paṭibalo hoti anabhiratiṃ vūpakāsetuṃ vā vūpakāsāpetuṃ vā; paṭibalo hoti uppannaṃ kukkuccaṃ dhammato vinodetuṃ; paṭibalo hoti uppannaṃ diṭṭhigataṃ dhammato vivecetuṃ; paṭibalo hoti adhisīle samādapetuṃ; paṭibalo hoti adhicitte samādapetuṃ; paṭibalo hoti adhipaññāya samādapetuṃ. Imehi kho, upāli, dasahi dhammehi samannāgatena bhikkhunā upasampādetabban”ti. Catutthaṃ.

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三十三 授具足戒

一 大德！成就了哪几种法的比丘可以为人授具足戒呢？

优波离！成就了十种法的比丘可以为人授具足戒。是哪十种法呢？

二 优波离！在此，（1）有比丘具足戒行，守护波罗提木叉的律仪而住，行处和非行处（的行为）都具足，对于微小的罪过也视之为可怖畏，领受并学习各项学处。（2）他多闻强记，所听闻的法义都能忆持不忘，积累了丰富的法义。那些初善、中善、后善，义理文句圆满的诸法，阐述着完全圆满、纯净清净的梵行，他都广为听闻、受持不忘，言辞流畅，内心忆念观察，以正见善于通达。（3）他对于（比丘）波罗提木叉详细理解了，对其经文和逐句解释都能善于分辨、善于掌握、善于决断。（4）他能够自己照料病者，或者安排他人照料病者。（5）他能够自己消除（他人的）不乐，或者安排他人消除（他人的）不乐。（6）他能够如法地消除（他人）已生起的追悔（恶作）。（7）他能够如法地使（他人）远离已生起的邪见。（8）他能够劝导（他人）修习增上戒。（9）他能够劝导（他人）修习增上心。（10）他能够劝导（他人）修习增上慧。

优波离！成就了这十种法的比丘可以为人授具足戒。

☸.....................................................................

☸*********************************************************************

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 10.1-50)/1.4 Upālivagga 优波离品 (AN 10.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.5 Nissayasutta 可与依止 (AN 10.35)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Nissayasuttaṃ

35. “Katihi nu kho, bhante, dhammehi samannāgatena bhikkhunā nissayo dātabbo”ti? “Dasahi kho, upāli, dhammehi samannāgatena bhikkhunā nissayo dātabbo. Katamehi dasahi? Idhupāli, bhikkhu sīlavā hoti…pe… samādāya sikkhati sikkhāpadesu; bahussuto hoti…pe… diṭṭhiyā suppaṭividdhā; pātimokkhaṃ kho panassa vitthārena svāgataṃ hoti suvibhattaṃ suppavattaṃ suvinicchitaṃ suttaso anubyañjanaso; paṭibalo hoti gilānaṃ upaṭṭhātuṃ vā upaṭṭhāpetuṃ vā; paṭibalo hoti anabhiratiṃ vūpakāsetuṃ vā vūpakāsāpetuṃ vā; paṭibalo hoti uppannaṃ kukkuccaṃ dhammato vinodetuṃ; paṭibalo hoti uppannaṃ diṭṭhigataṃ dhammato vivecetuṃ; paṭibalo hoti adhisīle…pe… adhicitte… adhipaññāya samādapetuṃ. Imehi kho, upāli, dasahi dhammehi samannāgatena bhikkhunā nissayo dātabbo”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

三十四 可与依止

一 大德！成就了哪几种法的比丘，可以给予他人作依止（老师）呢？……

（接下来的内容与上一经 AN 10.34 第二节相同，说明成为依止师的十项条件与授具足戒的十项条件一致：具戒、多闻、通达波罗提木叉、能照顾病者、能除不乐、能除恶作、能离邪见、能劝导增上戒、增上心、增上慧。）

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 10.1-50)/1.4 Upālivagga 优波离品 (AN 10.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.6 Sāmaṇerasutta 可蓄沙弥 (AN 10.36)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Sāmaṇerasuttaṃ

36. “Katihi nu kho, bhante, dhammehi samannāgatena bhikkhunā sāmaṇero upaṭṭhāpetabbo”ti? “Dasahi kho, upāli, dhammehi samannāgatena bhikkhunā sāmaṇero upaṭṭhāpetabbo. Katamehi dasahi? Idhupāli, bhikkhu sīlavā hoti…pe… samādāya sikkhati sikkhāpadesu; bahussuto hoti…pe… diṭṭhiyā suppaṭividdhā; pātimokkhaṃ kho panassa vitthārena svāgataṃ hoti suvibhattaṃ suppavattaṃ suvinicchitaṃ suttaso anubyañjanaso; paṭibalo hoti gilānaṃ upaṭṭhātuṃ vā upaṭṭhāpetuṃ vā; paṭibalo hoti anabhiratiṃ vūpakāsetuṃ vā vūpakāsāpetuṃ vā; paṭibalo hoti uppannaṃ kukkuccaṃ dhammato vinodetuṃ; paṭibalo hoti uppannaṃ diṭṭhigataṃ dhammato vivecetuṃ; paṭibalo hoti adhisīle samādapetuṃ; paṭibalo hoti adhicitte samādapetuṃ; paṭibalo hoti adhipaññāya samādapetuṃ. Imehi kho, upāli, dasahi dhammehi samannāgatena bhikkhunā sāmaṇero upaṭṭhāpetabbo”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

乃至……（成就哪几种法的比丘）可以收沙弥呢？

优波离！成就了十种法的比丘，可以收沙弥。是哪十种法呢？

二 优波离！在此，（1）有比丘具足戒行，[守护波罗提木叉的律仪而住，行处和非行处（的行为）都具足，对于微小的罪过也视之为可怖畏，]领受并学习各项学处。（2）他多闻而[受持所闻，积累所闻，那些初善、中善、后善，义理文句圆满的诸法，阐述着完全圆满、纯净清净的梵行。他都广为听闻、受持不忘，言辞流畅，内心忆念观察，]以正见善于通达。（3）他对于（比丘）波罗提木叉详细理解了，对其经文和逐句解释都能善于分辨、善于掌握、善于决断。（4）他能够[自己]照料病者，或者[安排他人]照料[病者]。（5）他能够[自己]消除（他人的）不乐，或者[安排他人]消除[不乐]。（6）他能够如法地消除已生起的恶作。（7）他能够如法地使（他人）远离已生起的邪见。（8）他能够劝导（他人）修习增上戒。（9）他能够劝导（他人）修习增上心。（10）他能够劝导（他人）修习增上慧。

优波离！成就了这十种法的比丘，可以收沙弥。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 10.1-50)/1.4 Upālivagga 优波离品 (AN 10.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.7 Saṃghabhedasutta 分裂僧团 (AN 10.37)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Saṅghabhedasuttaṃ

37. “‘Saṅghabhedo saṅghabhedo’ti, bhante, vuccati. Kittāvatā nu kho, bhante, saṅgho bhinno hotī”ti? “Idhupāli, bhikkhū adhammaṃ dhammoti dīpenti, dhammaṃ adhammoti dīpenti, avinayaṃ vinayoti dīpenti, vinayaṃ avinayoti dīpenti, abhāsitaṃ alapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpenti, bhāsitaṃ lapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpenti, anāciṇṇaṃ tathāgatena āciṇṇaṃ tathāgatenāti dīpenti, āciṇṇaṃ tathāgatena anāciṇṇaṃ tathāgatenāti dīpenti, apaññattaṃ tathāgatena paññattaṃ tathāgatenāti dīpenti, paññattaṃ tathāgatena apaññattaṃ tathāgatenāti dīpenti. Te imehi dasahi vatthūhi avakassanti apakassanti āveni [āveniṃ (cūḷava. 352) āveṇi, āveṇikaṃ (tattheva adholipi)] kammāni karonti āveni pātimokkhaṃ uddisanti. Ettāvatā kho, upāli, saṅgho bhinno hotī”ti. Sattamaṃ.

☸---------------------------------------------------------------------

三十五 分裂僧团

一 大德！常说“破和合僧、破和合僧”，怎样才算是僧团破裂（破和合僧）呢？

二 优波离！在此，有些比丘：（1）把非法说成是法，（2）把法说成是非法，（3）把非律说成是律，（4）把律说成是非律，（5）把非如来所说所讲的说成是如来所说所讲的，（6）把如来所说所讲的说成是非如来所说所讲的，（7）把非如来通常奉行的法说成是如来通常奉行的法，（8）把如来通常奉行的法说成是非如来通常奉行的法，（9）把非如来所制定的说成是如来所制定的，（10）把如来所制定的说成是非如来所制定的。

他们根据这十件事来（从僧团）分离、拉拢（他人），（脱离僧团）单独作羯磨，单独诵波罗提木叉。优波离！这样就是僧团破裂了。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 10.1-50)/1.4 Upālivagga 优波离品 (AN 10.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.8 Saṃghasāmaggīsutta 和合僧 (AN 10.38)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Saṅghasāmaggīsuttaṃ

38. [cūḷava. 353] “‘Saṅghasāmaggī saṅghasāmaggī’ti, bhante, vuccati. Kittāvatā nu kho, bhante, saṅgho samaggo hotī”ti? “Idhupāli, bhikkhū adhammaṃ adhammoti dīpenti, dhammaṃ dhammoti dīpenti, avinayaṃ avinayoti dīpenti, vinayaṃ vinayoti dīpenti, abhāsitaṃ alapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpenti, bhāsitaṃ lapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpenti, anāciṇṇaṃ tathāgatena anāciṇṇaṃ tathāgatenāti dīpenti, āciṇṇaṃ tathāgatena āciṇṇaṃ tathāgatenāti dīpenti, apaññattaṃ tathāgatena apaññattaṃ tathāgatenāti dīpenti, paññattaṃ tathāgatena paññattaṃ tathāgatenāti dīpenti. Te imehi dasahi vatthūhi na avakassanti na apakassanti na āveni kammāni karonti na āveni pātimokkhaṃ uddisanti. Ettāvatā kho, upāli, saṅgho samaggo hotī”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

三十六 和合僧

一 大德！常说“僧团和合、僧团和合”，怎样才算是僧团和合呢？

二 优波离！在此，有些比丘：（1）把非法说成是非法，（2）把法说成是法，（3）把非律说成是非律，（4）把律说成是律，（5）把非如来所说所讲的说成是非如来所说所讲的，（6）把如来所说所讲的说成是如来所说所讲的，（7）把非如来通常奉行的法说成是非如来通常奉行的法，（8）把如来通常奉行的法说成是如来通常奉行的法，（9）把非如来所制定的说成是非如来所制定的，（10）把如来所制定的说成是如来所制定的。

他们不根据这十件事来（从僧团）分离、拉拢（他人），不（脱离僧团）单独作羯磨，不单独诵波罗提木叉。优波离！

这样就是僧团和合。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 10.1-50)/1.4 Upālivagga 优波离品 (AN 10.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.9 Paṭhamaānandasutta 阿难之一 (AN 10.39)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Paṭhamaānandasuttaṃ

39. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – “‘saṅghabhedo saṅghabhedo’ti, bhante, vuccati. Kittāvatā nu kho, bhante, saṅgho bhinno hotī”ti? “Idhānanda, bhikkhū adhammaṃ dhammoti dīpenti, dhammaṃ adhammoti dīpenti, avinayaṃ vinayoti dīpenti…pe… paññattaṃ tathāgatena apaññattaṃ tathāgatenāti dīpenti. Te imehi dasahi vatthūhi avakassanti apakassanti āveni kammāni karonti āveni pātimokkhaṃ uddisanti. Ettāvatā kho, ānanda, saṅgho bhinno hotī”ti.

☸---------------------------------------------------------------------

阿难之一

一 那时，具寿阿难前往世尊所在的地方。到达后，礼敬世尊，然后退坐到一旁。坐在一旁的具

寿阿难对世尊说：

二 大德！常说“破和合僧、破和合僧”，怎样才算是僧团破裂（破和合僧）呢？

三 阿难！在此，有些比丘：（1）把非法说成是法，（2）把法说成是非法，（3）把非律说成是律，（4）把律说成是非律，（5）把非如来所说所讲的说成是如来所说所讲的，（6）把如来所说所讲的说成是非如来所说所讲的，（7）把非如来通常奉行的法说成是如来通常奉行的法，（8）把如来通常奉行的法说成是非如来通常奉行的法，（9）把非如来所制定的说成是如来所制定的，（10）把如来所制定的说成是非如来所制定的。

他们根据这十件事来（从僧团）分离、拉拢（他人），（脱离僧团）单独作羯磨，单独诵波罗提木叉。阿难！这样就是僧团破裂了。

☸.....................................................................

☸*********************************************************************

“Samaggaṃ pana, bhante, saṅghaṃ bhinditvā kiṃ so pasavatī”ti? “Kappaṭṭhikaṃ, ānanda, kibbisaṃ pasavatī”ti. “Kiṃ pana, bhante, kappaṭṭhikaṃ kibbisan”ti? “Kappaṃ, ānanda, nirayamhi paccatīti –

“Āpāyiko nerayiko, kappaṭṭho saṅghabhedako;

Vaggarato adhammaṭṭho, yogakkhemā padhaṃsati;

Saṅghaṃ samaggaṃ bhinditvā [bhetvāna (sī. syā.), bhitvāna (ka.) cūḷava. 354; itivu. 18; kathāva. 657] kappaṃ nirayamhi paccatī”ti. navamaṃ;

☸---------------------------------------------------------------------

一 大德！如果破坏了和合的僧团，他会招致什么（后果）呢？

二 阿难！他会招致持续一劫的罪过。

三 大德！什么是持续一劫的罪过呢？

四 阿难！（意味着）在地狱中煎熬一劫——

破和合僧者，将去往

恶趣地狱中，

住留一劫。

若是喜好分裂、

住于非法者，

他便失去（解脱的）安稳。

破坏和合僧团者，

在地狱中煎熬一劫。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 10.1-50)/1.4 Upālivagga 优波离品 (AN 10.31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.10 Dutiyaānandasutta 阿难之二 (AN 10.40)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Dutiyaānandasuttaṃ

40. “‘Saṅghasāmaggī saṅghasāmaggī’ti, bhante, vuccati. Kittāvatā nu kho, bhante, saṅgho samaggo hotī”ti? “Idhānanda, bhikkhū adhammaṃ adhammoti dīpenti, dhammaṃ dhammoti dīpenti, avinayaṃ avinayoti dīpenti, vinayaṃ vinayoti dīpenti, abhāsitaṃ alapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpenti, bhāsitaṃ lapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpenti, anāciṇṇaṃ tathāgatena anāciṇṇaṃ tathāgatenāti dīpenti, āciṇṇaṃ tathāgatena āciṇṇaṃ tathāgatenāti dīpenti, apaññattaṃ tathāgatena apaññattaṃ tathāgatenāti dīpenti, paññattaṃ tathāgatena paññattaṃ tathāgatenāti dīpenti. Te imehi dasahi vatthūhi na avakassanti na apakassanti na āveni kammāni karonti na āveni pātimokkhaṃ uddisanti. Ettāvatā kho, ānanda, saṅgho samaggo hotī”ti.

☸---------------------------------------------------------------------

四十 阿难之二

一 大德！常说“僧团和合、僧团和合”，怎样才算是僧团和合呢？

二 阿难！在此，有些比丘：（1）把非法说成是非法，（2）把法说成是法，（3）把非律说成是非律，（4）把律说成是律，（5）把非如来所说所讲的说成是非如来所说所讲的，（6）把如来所说所讲的说成是如来所说所讲的，（7）把非如来通常奉行的法说成是非如来通常奉行的法，（8）把如来通常奉行的法说成是如来通常奉行的法，（9）把非如来所制定的说成是非如来所制定的，（10）把如来所制定的说成是如来所制定的。

他们不根据这十件事来（从僧团）分离、拉拢（他人），不（脱离僧团）单独作羯磨，不单独诵波罗提木叉。阿难！

这样就是僧团和合。

☸.....................................................................

☸*********************************************************************

“Bhinnaṃ pana, bhante, saṅghaṃ samaggaṃ katvā kiṃ so pasavatī”ti? “Brahmaṃ, ānanda, puññaṃ pasavatī”ti. “Kiṃ pana, bhante, brahmaṃ puññan”ti? “Kappaṃ, ānanda, saggamhi modatīti –

“Sukhā saṅghassa sāmaggī, samaggānañca anuggaho;

Samaggarato dhammaṭṭho, yogakkhemā na dhaṃsati;

Saṅghaṃ samaggaṃ katvāna, kappaṃ saggamhi modatī”ti. dasamaṃ;

Upālivaggo catuttho.

Tassuddānaṃ –

Upāli ṭhapanā ubbāho, upasampadanissayā;

Sāmaṇero ca dve bhedā, ānandehi pare duveti.

☸---------------------------------------------------------------------

一 大德！如果使破裂的僧团重新和合，他会积累什么（功德）呢？

二 阿难！他会积累梵天的福报。

三 大德！什么是梵天的福报呢？

四 阿难！在天界享受快乐一劫。

僧团的和合，以及（促成）和合者的

护持，是安乐。

乐于和合、住于正法者，

则不失（解脱的）安稳。

若能使僧团和合，

在天界享乐一劫。

第四 优波离品[终]

此品摄颂曰：

（一）优波离、（二）禁止[说戒]、

（三）断事人、（四）具足戒

（五）依止、（六）沙弥、（七、八）二破[僧]、

（九、一〇）二阿难。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 10.1-50)/1.5 Akkosavagga 骂詈品 (AN 10.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.1 Vivādasutta 诤论 (AN 10.41)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Akkosavaggo

1. Vivādasuttaṃ

41. Atha kho āyasmā upāli yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā upāli bhagavantaṃ etadavoca – “ko nu kho, bhante, hetu ko paccayo, yena saṅghe bhaṇḍanakalahaviggahavivādā uppajjanti, bhikkhū ca na phāsu [phāsuṃ (?)] viharantī”ti? “Idhupāli, bhikkhū adhammaṃ dhammoti dīpenti, dhammaṃ adhammoti dīpenti, avinayaṃ vinayoti dīpenti, vinayaṃ avinayoti dīpenti, abhāsitaṃ alapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpenti, bhāsitaṃ lapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpenti, anāciṇṇaṃ tathāgatena āciṇṇaṃ tathāgatenāti dīpenti, āciṇṇaṃ tathāgatena anāciṇṇaṃ tathāgatenāti dīpenti, apaññattaṃ tathāgatena paññattaṃ tathāgatenāti dīpenti, paññattaṃ tathāgatena apaññattaṃ tathāgatenāti dīpenti. Ayaṃ kho, upāli, hetu ayaṃ paccayo, yena saṅghe bhaṇḍanakalahaviggahavivādā uppajjanti, bhikkhū ca na phāsu viharantī”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第五 呵责品

四十一 争论

一 那时，具寿优波离前往世尊所在的地方。到达后，礼敬世尊，然后退坐到一旁。坐在一旁的

具寿优波离对世尊说：

二 大德！是什么原因、什么缘由，导致僧团中生起口角、争吵、争执、争论，使得比丘们不能安稳地安住呢？

三 优波离！在此，有些比丘：（1）把非法说成是法，（2）把法说成是非法，（3）把非律说成是律，（4）把律说成是非律，（5）把非如来所说所讲的说成是如来所说所讲的，（6）把如来所说所讲的说成是非如来所说所讲的，（7）把非如来通常奉行的法说成是如来通常奉行的法，（8）把如来通常奉行的法说成是非如来通常奉行的法，（9）把非如来所制定的说成是如来所制定的，（10）把如来所制定的说成是非如来所制定的。

优波离！这就是原因，这就是缘由，导致僧团中生起口角、争吵、争执、争论，使得比丘们不能安稳地安住。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 10.1-50)/1.5 Akkosavagga 骂詈品 (AN 10.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.2 Paṭhamavivādamūlasutta 诤根之一 (AN 10.42)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Paṭhamavivādamūlasuttaṃ

42. “Kati nu kho, bhante, vivādamūlānī”ti? “Dasa kho, upāli, vivādamūlāni. Katamāni dasa? Idhupāli, bhikkhū adhammaṃ dhammoti dīpenti, dhammaṃ adhammoti dīpenti, avinayaṃ vinayoti dīpenti, vinayaṃ avinayoti dīpenti, abhāsitaṃ alapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpenti, bhāsitaṃ lapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpenti, anāciṇṇaṃ tathāgatena āciṇṇaṃ tathāgatenāti dīpenti, āciṇṇaṃ tathāgatena anāciṇṇaṃ tathāgatenāti dīpenti, apaññattaṃ tathāgatena paññattaṃ tathāgatenāti dīpenti, paññattaṃ tathāgatena apaññattaṃ tathāgatenāti dīpenti. Imāni kho, upāli, dasa vivādamūlānī”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

四十二 争论根源（一）

一 大德！争论的根源有几种呢？

二 优波离！争论的根源有十种。是哪十种呢？

三 优波离！在此，有些比丘：（1）把非法说成是法，（2）把法说成是非法，（3）把非律说成是律，（4）把律说成是非律，（5）把非如来所说所讲的说成是如来所说所讲的，（6）把如来所说所讲的说成是非如来所说所讲的，（7）把非如来通常奉行的法说成是如来通常奉行的法，（8）把如来通常奉行的法说成是非如来通常奉行的法，（9）把非如来所制定的说成是如来所制定的，（10）把如来所制定的说成是非如来所制定的。

优波离！这些就是十种争论的根源。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 10.1-50)/1.5 Akkosavagga 骂詈品 (AN 10.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.3 Dutiyavivādamūlasutta 诤根之二 (AN 10.43)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Dutiyavivādamūlasuttaṃ

43. “Kati nu kho, bhante, vivādamūlānī”ti? “Dasa kho, upāli, vivādamūlāni. Katamāni dasa? Idhupāli, bhikkhū anāpattiṃ āpattīti dīpenti, āpattiṃ anāpattīti dīpenti, lahukaṃ āpattiṃ garukāpattīti dīpenti, garukaṃ āpattiṃ lahukāpattīti dīpenti, duṭṭhullaṃ āpattiṃ aduṭṭhullāpattīti dīpenti, aduṭṭhullaṃ āpattiṃ duṭṭhullāpattīti dīpenti, sāvasesaṃ āpattiṃ anavasesāpattīti dīpenti, anavasesaṃ āpattiṃ sāvasesāpattīti dīpenti, sappaṭikammaṃ āpattiṃ appaṭikammāpattīti dīpenti, appaṭikammaṃ āpattiṃ sappaṭikammāpattīti dīpenti. Imāni kho, upāli, dasa vivādamūlānī”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

四十三 争论根源（二）

一 大德！争论的根源有几种呢？

二 优波离！争论的根源有十种。是哪十种呢？

三 优波离！在此，有些比丘：（1）把无罪说成是罪，（2）把罪说成是无罪，（3）把轻罪说成是重罪，（4）把重罪说成是轻罪，

（5）把粗罪说成是非粗罪，（6）把非粗罪说成是粗罪，（7）把有残罪说成是无残罪，（8）把无残罪说成是有残罪，

（9）把可忏悔除灭的罪说成是不可忏悔除灭的罪，（10）把不可忏悔除灭的罪说成是可忏悔除灭的罪。

优波离！这些就是十种争论的根源。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 10.1-50)/1.5 Akkosavagga 骂詈品 (AN 10.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.4 Kusinārasutta 拘尸那城 (AN 10.44)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Kusinārasuttaṃ

44. Ekaṃ samayaṃ bhagavā kusinārāyaṃ viharati baliharaṇe vanasaṇḍe. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

[cūḷava. 399; pari. 436] “Codakena, bhikkhave, bhikkhunā paraṃ codetukāmena pañca dhamme ajjhattaṃ paccavekkhitvā pañca dhamme ajjhattaṃ upaṭṭhāpetvā paro codetabbo. Katame pañca dhammā ajjhattaṃ paccavekkhitabbā? Codakena, bhikkhave, bhikkhunā paraṃ codetukāmena evaṃ paccavekkhitabbaṃ – ‘parisuddhakāyasamācāro nu khomhi, parisuddhenamhi kāyasamācārena samannāgato acchiddena appaṭimaṃsena. Saṃvijjati nu kho me eso dhammo udāhu no’ti? No ce, bhikkhave, bhikkhu parisuddhakāyasamācāro hoti parisuddhena kāyasamācārena samannāgato acchiddena appaṭimaṃsena, tassa bhavanti vattāro – ‘iṅgha tāva āyasmā kāyikaṃ sikkhassū’ti, itissa bhavanti vattāro.

“Puna caparaṃ, bhikkhave, codakena bhikkhunā paraṃ codetukāmena evaṃ paccavekkhitabbaṃ – ‘parisuddhavacīsamācāro nu khomhi, parisuddhenamhi vacīsamācārena samannāgato acchiddena appaṭimaṃsena. Saṃvijjati nu kho me eso dhammo udāhu no’ti? No ce, bhikkhave, bhikkhu parisuddhavacīsamācāro hoti parisuddhena vacīsamācārena samannāgato acchiddena appaṭimaṃsena, tassa bhavanti vattāro – ‘iṅgha tāva āyasmā vācasikaṃ sikkhassū’ti, itissa bhavanti vattāro.

“Puna caparaṃ, bhikkhave, codakena bhikkhunā paraṃ codetukāmena evaṃ paccavekkhitabbaṃ – ‘mettaṃ nu kho me cittaṃ paccupaṭṭhitaṃ sabrahmacārīsu anāghātaṃ. Saṃvijjati nu kho me eso dhammo udāhu no’ti? No ce, bhikkhave, bhikkhuno mettaṃ cittaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu anāghātaṃ, tassa bhavanti vattāro – ‘iṅgha tāva āyasmā sabrahmacārīsu mettaṃ cittaṃ upaṭṭhāpehī’ti, itissa bhavanti vattāro.

“Puna caparaṃ, bhikkhave, codakena bhikkhunā paraṃ codetukāmena evaṃ paccavekkhitabbaṃ – ‘bahussuto nu khomhi sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpā me dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Saṃvijjati nu kho me eso dhammo udāhu no’ti? No ce, bhikkhave, bhikkhu bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā, tassa bhavanti vattāro – ‘iṅgha tāva āyasmā āgamaṃ pariyāpuṇassū’ti, itissa bhavanti vattāro.

“Puna caparaṃ, bhikkhave, codakena bhikkhunā paraṃ codetukāmena evaṃ paccavekkhitabbaṃ – ‘ubhayāni kho pana me pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso. Saṃvijjati nu kho me eso dhammo udāhu no’ti? No ce, bhikkhave, bhikkhuno ubhayāni pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso, ‘idaṃ panāyasmā, kattha vuttaṃ bhagavatā’ti, iti puṭṭho na sampāyissati. Tassa bhavanti vattāro – ‘iṅgha tāva āyasmā vinayaṃ sikkhassū’ti, itissa bhavanti vattāro. Ime pañca dhammā ajjhattaṃ paccavekkhitabbā.

“Katame pañca dhammā ajjhattaṃ upaṭṭhāpetabbā? ‘Kālena vakkhāmi, no akālena; bhūtena vakkhāmi, no abhūtena; saṇhena vakkhāmi, no pharusena; atthasaṃhitena vakkhāmi, no anatthasaṃhitena; mettacitto vakkhāmi, no dosantaro’ti – ime pañca dhammā ajjhattaṃ upaṭṭhāpetabbā. Codakena, bhikkhave, bhikkhunā paraṃ codetukāmena ime pañca dhamme ajjhattaṃ paccavekkhitvā ime pañca dhamme ajjhattaṃ upaṭṭhāpetvā paro codetabbo”ti. Catutthaṃ.

☸---------------------------------------------------------------------

四十四 拘尸那城

一 有一次，世尊住在拘尸那城的灵供处丛林。在那里，世尊召唤比丘们说：

“各位比丘！”

“大德！”

那些比丘回答世尊。世尊这样说：

二 各位比丘！想要指责他人的比丘（codaka bhikkhu），在指责他人之前，应该先省察自己是否具备五种法，并确立自己内心的五种法。

应该省察自己具备哪五种法呢？

三 各位比丘！想要指责他人的比丘，应该这样省察自己：“（1）我的身行是否清净？我是否具足清净、没有缺漏、没有污点的身行？我自己具备这项法吗？” 各位比丘！如果比丘的身行不清净，不具足清净、没有缺漏、没有污点的身行，别人就会对他说：“尊者！请您暂且先学习好身行吧！”

四 各位比丘！再者，想要指责他人的比丘，应该这样省察自己：“（2）我的语行是否清净？我是否具足清净、没有缺漏、没有污点的语行？我自己具备这项法吗？” 各位比丘！如果比丘的语行不清净，不具足清净、没有缺漏、没有污点的语行，别人就会对他说：“尊者！请您暂且先学习好语行吧！”

五 各位比丘！再者，想要指责他人的比丘，应该这样省察自己：“（3）我对同梵行者，慈心是否无碍地现前？我自己具备这项法吗？” 各位比丘！如果比丘对同梵行者，慈心不能无碍地现前，别人就会对他说：“尊者！请您暂且先对同梵行者生起慈心吧！”

六 各位比丘！再者，想要指责他人的比丘，应该这样省察自己：“（4）我是否多闻、受持所闻、积累所闻呢？那些初善、中善、后善，义理文句圆满，阐述着完全圆满、纯净清净梵行的诸法，我是否都广为听闻、受持不忘，言辞流畅，内心忆念观察，以正见善于通达了呢？我自己具备这项法吗？”

各位比丘！如果比丘不是多闻、受持所闻、积累所闻，对于那些初善、中善、后善，义理文句圆满，阐述着完全圆满、纯净清净梵行的诸法，不是广为听闻、受持不忘，言辞不流畅，内心没有忆念观察，没有以正见善于通达，别人就会对他说：“尊者！请您暂且先学习阿含（经典）吧！”

七 各位比丘！再者，想要指责他人的比丘，应该这样省察自己：“（5）我是否详细理解了两部波罗提木叉，对其经文和逐句解释都能善于分辨、善于掌握、善于决断呢？我自己具备这项法吗？” 各位比丘！如果比丘没有详细理解两部波罗提木叉，对其经文和逐句解释不能善于分辨、善于掌握、善于决断，当被问到：“尊者，这个是世尊在哪里说的呢？” 却不能解说，别人就会对他说：“尊者！请您暂且先学习戒律吧！”

应该省察自己（是否具备）这五种法。

八 应该确立自己内心的哪五种法呢？

九 （内心确立：）“（1）我将适时而说，不非时说；（2）我将如实而说，不如实不说；（3）我将温和而说，不粗暴说；（4）我将说有利益的话，不说无益的话；（5）我将怀着慈心说，不怀嗔心说。”

应该确立自己内心的这五种法。

各位比丘！想要指责他人的比丘，应该先省察自己（是否具备）这（前）五种法，并确立自己内心的这（后）五种法，然后才可以指责他人。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 10.1-50)/1.5 Akkosavagga 骂詈品 (AN 10.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.5 Rājantepurappavesanasutta 入王后宫 (AN 10.45)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Rājantepurappavesanasuttaṃ

45. [pāci. 497] “Dasayime, bhikkhave, ādīnavā rājantepurappavesane. Katame dasa? Idha, bhikkhave, rājā mahesiyā saddhiṃ nisinno hoti. Tatra bhikkhu pavisati. Mahesī vā bhikkhuṃ disvā sitaṃ pātukaroti, bhikkhu vā mahesiṃ disvā sitaṃ pātukaroti. Tattha rañño evaṃ hoti – ‘addhā imesaṃ kataṃ vā karissanti vā’ti! Ayaṃ, bhikkhave, paṭhamo ādīnavo rājantepurappavesane.

“Puna caparaṃ, bhikkhave, rājā bahukicco bahukaraṇīyo aññataraṃ itthiṃ gantvā na sarati – ‘sā tena gabbhaṃ gaṇhāti’. Tattha rañño evaṃ hoti – ‘na kho idha añño koci pavisati, aññatra pabbajitena. Siyā nu kho pabbajitassa kamman’ti. Ayaṃ, bhikkhave, dutiyo ādīnavo rājantepurappavesane.

“Puna caparaṃ, bhikkhave, rañño antepure aññataraṃ ratanaṃ nassati. Tattha rañño evaṃ hoti – ‘na kho idha añño koci pavisati, aññatra pabbajitena. Siyā nu kho pabbajitassa kamman’ti. Ayaṃ, bhikkhave, tatiyo ādīnavo rājantepurappavesane.

“Puna caparaṃ, bhikkhave, rañño antepure abbhantarā guyhamantā bahiddhā sambhedaṃ gacchanti. Tattha rañño evaṃ hoti – ‘na kho idha añño koci pavisati, aññatra pabbajitena. Siyā nu kho pabbajitassa kamman’ti. Ayaṃ, bhikkhave, catuttho ādīnavo rājantepurappavesane.

“Puna caparaṃ, bhikkhave, rañño antepure pitā vā puttaṃ pattheti putto vā pitaraṃ pattheti. Tesaṃ evaṃ hoti – ‘na kho idha añño koci pavisati, aññatra pabbajitena. Siyā nu kho pabbajitassa kamman’ti. Ayaṃ, bhikkhave, pañcamo ādīnavo rājantepurappavesane.

“Puna caparaṃ, bhikkhave, rājā nīcaṭṭhāniyaṃ ucce ṭhāne ṭhapeti. Yesaṃ taṃ amanāpaṃ tesaṃ evaṃ hoti – ‘rājā kho pabbajitena saṃsaṭṭho. Siyā nu kho pabbajitassa kamman’ti. Ayaṃ, bhikkhave, chaṭṭho ādīnavo rājantepurappavesane.

“Puna caparaṃ, bhikkhave, rājā uccaṭṭhāniyaṃ nīce ṭhāne ṭhapeti. Yesaṃ taṃ amanāpaṃ tesaṃ evaṃ hoti – ‘rājā kho pabbajitena saṃsaṭṭho. Siyā nu kho pabbajitassa kamman’ti. Ayaṃ, bhikkhave, sattamo ādīnavo rājantepurappavesane.

“Puna caparaṃ, bhikkhave, rājā akāle senaṃ uyyojeti. Yesaṃ taṃ amanāpaṃ tesaṃ evaṃ hoti – ‘rājā kho pabbajitena saṃsaṭṭho. Siyā nu kho pabbajitassa kamman’ti. Ayaṃ, bhikkhave, aṭṭhamo ādīnavo rājantepurappavesane.

“Puna caparaṃ, bhikkhave, rājā kāle senaṃ uyyojetvā antarāmaggato nivattāpeti. Yesaṃ taṃ amanāpaṃ tesaṃ evaṃ hoti – ‘rājā kho pabbajitena saṃsaṭṭho. Siyā nu kho pabbajitassa kamman’ti. Ayaṃ, bhikkhave, navamo ādīnavo rājantepurappavesane.

“Puna caparaṃ, bhikkhave, rañño antepuraṃ hatthisammaddaṃ assasammaddaṃ rathasammaddaṃ rajanīyāni rūpasaddagandharasaphoṭṭhabbāni, yāni na pabbajitassa sāruppāni. Ayaṃ, bhikkhave, dasamo ādīnavo rājantepurappavesane. Ime kho, bhikkhave, dasa ādīnavā rājantepurappavesane”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

四十五 入王后宫

一 各位比丘！如果（比丘）进入国王的后宫，有十种过患。是哪十种过患呢？

二 各位比丘！在此，（1）国王正和夫人坐在一起，有位比丘进来了。这时，如果夫人看到比丘笑了，或者比丘看到夫人笑了，国王就会想：“他们必定是已经做了或将要做[不正当的事]！” 各位比丘！这是进入国王后宫的第一种过患。

三 各位比丘！再者，（2）国王有很多事务要处理，去了一位夫人那里后，（因为事多）不记得了。她因此而怀孕了。国王就会想：“这里没有其他人进来，除了出家人。（难道）这会是那个出家人的行为吗？” 各位比丘！这是进入国王后宫的第二种过患。

四 各位比丘！再者，（3）国王的后宫丢失了一件宝物。国王就会想：“这里没有其他人进来，除了出家人。（难道）这会是那个出家人的行为（偷的）吗？” 各位比丘！这是进入国王后宫的第三种过患。

五 各位比丘！再者，（4）国王后宫内部的秘密谈话泄露到外面去了。国王就会想：“这里没有其他人进来，除了出家人。（难道）这会是那个出家人的行为（泄密的）吗？” 各位比丘！这是进入国王后宫的第四种过患。

六 各位比丘！再者，（5）在国王的后宫里，父亲对儿子有所图谋，或者儿子对父亲有所图谋。他们（宫廷中人）就会想：“这里没有其他人进来，除了出家人。（难道）这会是那个出家人的行为（挑拨离间的）吗？” 各位比丘！这是进入国王后宫的第五种过患。

七 各位比丘！再者，（6）国王把地位低的人安置在高位上。对此不满意的人就会想：“国王和出家人交往密切。（难道）这会是那个出家人的主意吗？” 各位比丘！这是进入国王后宫的第六种过患。

八 各位比丘！再者，（7）国王把地位高的人安置在低位上。对此不满意的人就会想：“国王和出家人交往密切。（难道）这会是那个出家人的主意吗？” 各位比丘！这是进入国王后宫的第七种过患。

九 各位比丘！再者，（8）国王在不适当的时候出兵。对此不满意的人就会想：“国王和出家人交往密切。（难道）这会是那个出家人的主意吗？” 各位比丘！这是进入国王后宫的第八种过患。

一〇 各位比丘！再者，（9）国王在适当的时候出兵了，却在半路上让他们撤回来。对此不满意的人就会想：“国王和出家人交往密切。（难道）这会是那个出家人的主意吗？” 各位比丘！这是进入国王后宫的第九种过患。

一一 各位比丘！再者，（10）在国王的后宫里，有大象、马匹、车辆来往奔驰喧闹，有诱人的色、声、香、味、触，这些都不适合出家人。各位比丘！这是进入国王后宫的第十种过患。

各位比丘！这些就是进入国王后宫的十种过患。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 10.1-50)/1.5 Akkosavagga 骂詈品 (AN 10.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.6 Sakkasutta 释氏国 (AN 10.46)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Sakkasuttaṃ

46. Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Atha kho sambahulā sakkā upāsakā tadahuposathe yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho sakke upāsake bhagavā etadavoca – “api nu tumhe, sakkā, aṭṭhaṅgasamannāgataṃ uposathaṃ upavasathā”ti? “Appekadā mayaṃ, bhante, aṭṭhaṅgasamannāgataṃ uposathaṃ upavasāma, appekadā na upavasāmā”ti. “Tesaṃ vo, sakkā, alābhā tesaṃ dulladdhaṃ, ye tumhe evaṃ sokasabhaye jīvite maraṇasabhaye jīvite appekadā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasatha, appekadā na upavasatha.

“Taṃ kiṃ maññatha, sakkā, idha puriso yena kenaci kammaṭṭhānena anāpajja akusalaṃ divasaṃ aḍḍhakahāpaṇaṃ nibbiseyya. Dakkho puriso uṭṭhānasampannoti alaṃ vacanāyā”ti? “Evaṃ, bhante”.

“Taṃ kiṃ maññatha, sakkā, idha puriso yena kenaci kammaṭṭhānena anāpajja akusalaṃ divasaṃ kahāpaṇaṃ nibbiseyya. Dakkho puriso uṭṭhānasampannoti alaṃ vacanāyā”ti? “Evaṃ, bhante”.

“Taṃ kiṃ, maññatha, sakkā, idha puriso yena kenaci kammaṭṭhānena anāpajja akusalaṃ divasaṃ dve kahāpaṇe nibbiseyya … tayo kahāpaṇe nibbiseyya… cattāro kahāpaṇe nibbiseyya… pañca kahāpaṇe nibbiseyya… cha kahāpaṇe nibbiseyya… satta kahāpaṇe nibbiseyya… aṭṭha kahāpaṇe nibbiseyya… nava kahāpaṇe nibbiseyya… dasa kahāpaṇe nibbiseyya… vīsa kahāpaṇe nibbiseyya… tiṃsa kahāpaṇe nibbiseyya… cattārīsaṃ kahāpaṇe nibbiseyya… paññāsaṃ kahāpaṇe nibbiseyya… kahāpaṇasataṃ nibbiseyya. Dakkho puriso uṭṭhānasampannoti alaṃ vacanāyā”ti? “Evaṃ, bhante”.

“Taṃ kiṃ maññatha, sakkā, api nu so puriso divase divase kahāpaṇasataṃ kahāpaṇasahassaṃ nibbisamāno laddhaṃ laddhaṃ nikkhipanto vassasatāyuko vassasatajīvī mahantaṃ bhogakkhandhaṃ adhigaccheyyā”ti? “Evaṃ, bhante”.

“Taṃ kiṃ maññatha, sakkā, api nu so puriso bhogahetu bhoganidānaṃ bhogādhikaraṇaṃ ekaṃ vā rattiṃ ekaṃ vā divasaṃ upaḍḍhaṃ vā rattiṃ upaḍḍhaṃ vā divasaṃ ekantasukhappaṭisaṃvedī vihareyyā”ti? “No hetaṃ, bhante”. “Taṃ kissa hetu”? “Kāmā hi, bhante, aniccā tucchā musā mosadhammā”ti.

“Idha pana vo, sakkā, mama sāvako dasa vassāni appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṃ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṃvedī vihareyya. So ca khvassa sakadāgāmī vā anāgāmī vā apaṇṇakaṃ vā sotāpanno. Tiṭṭhantu, sakkā, dasa vassāni.

Idha mama sāvako nava vassāni… aṭṭha vassāni… satta vassāni… cha vassāni… pañca vassāni cattāri vassāni… tīṇi vassāni… dve vassāni… ekaṃ vassaṃ appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṃ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṃvedī vihareyya, so ca khvassa sakadāgāmī vā anāgāmī vā apaṇṇakaṃ vā sotāpanno. Tiṭṭhatu, sakkā, ekaṃ vassaṃ.

Idha mama sāvako dasa māse appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṃ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṃvedī vihareyya, so ca khvassa sakadāgāmī vā anāgāmī vā apaṇṇakaṃ vā sotāpanno. Tiṭṭhantu, sakkā, dasa māsā.

Idha mama sāvako nava māse… aṭṭha māse… satta māse… cha māse… pañca māse… cattāro māse… tayo māse… dve māse… ekaṃ māsaṃ… aḍḍhamāsaṃ appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṃ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṃvedī vihareyya, so ca khvassa sakadāgāmī vā anāgāmī vā apaṇṇakaṃ vā sotāpanno. Tiṭṭhatu, sakkā, aḍḍhamāso.

Idha mama sāvako dasa rattindive [rattidive (ka.)] appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṃ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṃvedī vihareyya, so ca khvassa sakadāgāmī vā anāgāmī vā apaṇṇakaṃ vā sotāpanno. Tiṭṭhantu, sakkā, dasa rattindivā.

Idha mama sāvako nava rattindive… aṭṭha rattindive… satta rattindive… cha rattindive… pañca rattindive… cattāro rattindive… tayo rattindive… dve rattindive… ekaṃ rattindivaṃ appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṃ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṃvedī vihareyya, so ca khvassa sakadāgāmī vā anāgāmī vā apaṇṇakaṃ vā sotāpanno. Tesaṃ vo, sakkā, alābhā tesaṃ dulladdhaṃ, ye tumhe evaṃ sokasabhaye jīvite maraṇasabhaye jīvite appekadā aṭṭhaṅgasamannāgataṃ uposathaṃ upavasatha, appekadā na upavasathā”ti. “Ete mayaṃ, bhante, ajjatagge aṭṭhaṅgasamannāgataṃ uposathaṃ upavasissāmā”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

四十六 释氏国

一 那时，世尊住在释迦国的迦毗罗卫城的尼拘律园里。当时，众多释迦族的男居士（优婆塞），

在布萨日那天前往世尊所在的地方。到达后，他们礼敬世尊，然后退坐到一旁。世尊对坐在一旁的释迦族

男居士（优婆塞）们说：

二 各位释迦族人！你们有受持具足八支的布萨吗？

大德！我们对于具足八支的布萨，有时候受持，有时候不受持。

各位释迦族人！这对你们是不利的，没有善利！你们在这样充满忧悲怖畏、生死怖畏的生命中，对于具足八支

的布萨，竟然有时候受持，有时候不受持。

各位释迦族人！你们认为如何？假如这里有个人，通过某种正当的工作，不造作不善而一天能赚半个咖哈巴纳（古印度货币），能称这个人是‘能干、勤奋’吗？

是的，是的，大德！

各位释迦族人！你们认为如何？假如这里有个人，通过某种正当的工作，不造作不善而一天能赚一个咖

利沙槃，能称这个人是‘能干、勤奋’吗？

是的，大德！

各位释迦族人！你们认为如何？假如这里有个人，通过某种正当的工作，不造作不善而一天能赚二个咖

利沙槃……乃至……赚三个咖利沙槃……赚四个咖利沙槃……赚五个咖利沙槃……赚六个咖

利沙槃……赚七个咖利沙槃……赚八个咖利沙槃……赚九个咖利沙槃……赚十个咖利沙槃

……赚二十个咖利沙槃……赚三十个咖利沙槃……赚四十个咖利沙槃……赚五十个咖

利沙槃，能称这个人是‘能干、勤奋’吗？

是的，是的，大德！

各位释迦族人！你们认为如何？那个人如果每天赚一百咖利沙槃、一千咖利沙槃，随赚随存，若

活一百岁，能积累巨大的财富吗？

是的，大德！

各位释迦族人！你们认为如何？那个人因为财富，以财富为缘由，以财富为基础，能够哪怕在一夜、一日、

半夜、半日中，完全只感受安乐而住吗？

不能，大德！

这是什么原因呢？

大德！因为欲乐是无常的、空虚的、虚假的、坏灭法。

三 各位释迦族人！在这里，我的弟子若能十年安住于不放逸、热忱、精进的状态，按照我的教导去实践，那么他就能在一百年、

一百个百年、一百个千年、一百个百千年中，始终专一地感受安乐而住。并且他将会成为一来者（斯陀含）、不还者（阿那含），更不用说（必定是）预流者（须陀洹）了。

各位释迦族人！且不说十年。在这里，我的弟子若能九年、八年、七年、六年、五年、四年、三年、

二年、一年安住于不放逸、热忱、精进的状态，按照我的教导去实践，那么他就能在一百年、一百个百年、一百个千年、

一百个百千年中，始终专一地感受安乐而住。并且他将会成为一来者、不还者，更不用说（必定是）预流者了。

各位释迦族人！且不说一年。在这里，我的弟子若能十个月安住于不放逸、热忱、精进的状态，按照我的教导

去实践，那么他就能在一百年、一百个百年、一百个千年、一百个百千年中，始终专一地感受安乐而住。并且他将会成为一来者、

不还者，更不用说（必定是）预流者了。

各位释迦族人！且不说十个月。在这里，我的弟子若能九个月、八个月、七个月、六个月、五个月、四个月、三个月、

二个月、一个月、半个月安住于不放逸、热忱、精进的状态，按照我的教导去实践，那么他就能在一百年、一百个百年、

一百个千年、一百个百千年中，始终专一地感受安乐而住。并且他将会成为一来者、不还者，更不用说（必定是）预流者了。

各位释迦族人！且不说半个月。在这里，我的弟子若能十个日夜安住于不放逸、热忱、精进的状态，按照我的教导

去实践，那么他就能在一百年、一百个百年、一百个千年、一百个百千年中，始终专一地感受安乐而住。并且他将会成为一来者、

不还者，更不用说（必定是）预流者了。

各位释迦族人！且不说十个日夜。在这里，我的弟子若能九个日夜、八个日夜、七个日夜、六个日夜、五个日夜、

四个日夜、三个日夜、二个日夜、一个日夜安住于不放逸、热忱、精进的状态，按照我的教导去实践，那么他

就能在一百年、一百个百年、一百个千年、一百个百千年中，始终专一地感受安乐而住。并且他将要成为一来者、不还

者，更不用说（必定是）预流者了。

各位释迦族人！这对你们是不利的，没有善利！你们在这样充满忧悲怖畏、生死怖畏的生命中，对于具足八支

的布萨，竟然有时候受持，有时候不受持。

大德！我们从今天开始，必定会受持具足八支的布萨。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 10.1-50)/1.5 Akkosavagga 骂詈品 (AN 10.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.7 Mahālisutta 离车人摩诃离 (AN 10.47)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Mahālisuttaṃ

47. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho mahāli licchavi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahāli licchavi bhagavantaṃ etadavoca – “ko nu kho, bhante hetu, ko paccayo pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā”ti? “Lobho kho, mahāli, hetu, lobho paccayo pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā. Doso kho, mahāli, hetu, doso paccayo pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā. Moho kho, mahāli, hetu, moho paccayo pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā. Ayoniso manasikāro kho, mahāli, hetu, ayoniso manasikāro paccayo pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā. Micchāpaṇihitaṃ kho, mahāli, cittaṃ hetu, micchāpaṇihitaṃ cittaṃ paccayo pāpassa kammassa kiriyāya pāpassa kammassa pavattiyāti. Ayaṃ kho, mahāli, hetu, ayaṃ paccayo pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā”ti.

“Ko pana, bhante, hetu ko paccayo kalyāṇassa kammassa kiriyāya kalyāṇassa kammassa pavattiyā”ti? “Alobho kho, mahāli, hetu, alobho paccayo kalyāṇassa kammassa kiriyāya kalyāṇassa kammassa pavattiyā. Adoso kho, mahāli, hetu, adoso paccayo kalyāṇassa kammassa kiriyāya kalyāṇassa kammassa pavattiyā. Amoho kho, mahāli, hetu, amoho paccayo kalyāṇassa kammassa kiriyāya kalyāṇassa kammassa pavattiyā. Yoniso manasikāro kho, mahāli, hetu, yoniso manasikāro paccayo kalyāṇassa kammassa kiriyāya kalyāṇassa kammassa pavattiyā. Sammāpaṇihitaṃ kho, mahāli, cittaṃ hetu, sammāpaṇihitaṃ cittaṃ paccayo kalyāṇassa kammassa kiriyāya kalyāṇassa kammassa pavattiyā. Ayaṃ kho, mahāli, hetu, ayaṃ paccayo kalyāṇassa kammassa kiriyāya kalyāṇassa kammassa pavattiyā. Ime ca, mahāli, dasa dhammā loke na saṃvijjeyyuṃ, nayidha paññāyetha adhammacariyāvisamacariyāti vā dhammacariyāsamacariyāti vā. Yasmā ca kho, mahāli, ime dasa dhammā loke saṃvijjanti, tasmā paññāyati adhammacariyāvisamacariyāti vā dhammacariyāsamacariyāti vā”ti. Sattamaṃ.

☸---------------------------------------------------------------------

四十七 离车人摩诃离

一 那时，世尊住在毗舍离的大林重阁讲堂。当时，离车人摩诃离前往世尊所在的地方。到达

后，礼敬世尊，然后退坐到一旁。坐在一旁的离车人摩诃离对世尊说：

二 大德！以什么为因？以什么为缘，而造作恶业、导致恶业持续发生呢？

摩诃离！以贪为因，以贪为缘，而造作恶业、导致恶业持续发生。

摩诃离！以嗔为因，以嗔为缘，而造作恶业、导致恶业持续发生。

摩诃离！以痴为因，以痴为缘，而造作恶业、导致恶业持续发生。

摩诃离！以不如理作意为因，以不如理作意为缘，而造作恶业、导致恶业持续发生。

摩诃离！以错误的愿心（或错误的志向）为因，以错误的愿心为缘，而造作恶业、导致恶业持续发生。

摩诃离！这就是因，这就是缘，以此造作恶业、导致恶业持续发生。

三 大德！再者，以什么为因？以什么为缘，而造作善业、导致善业持续发生呢？

摩诃离！以无贪为因，以无贪为缘，而造作善业、导致善业持续发生。

摩诃离！以无嗔为因，以无嗔为缘，而造作善业、导致善业持续发生。

摩诃离！以无痴为因，以无痴为缘，而造作善业、导致善业持续发生。

摩诃离！以如理作意为因，以如理作意为缘，而造作善业、导致善业持续发生。

摩诃离！以正确的愿心（或正确的志向）为因，以正确的愿心为缘，而造作善业、导致善业持续发生。

摩诃离！这就是因，这就是缘，以此造作善业、导致善业持续发生。

摩诃离！如果世间没有这（五对）十法，那么这里就不会有所谓‘非法行、不平等行’或‘如法行、平等行’的区分了。

摩诃离！然而，正因为世间存在这十法，所以才有‘非法行、不平等行’或‘如法行、平等行’的区分。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 10.1-50)/1.5 Akkosavagga 骂詈品 (AN 10.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.8 Pabbajitaabhiṇhasutta 出家屡察十法 (AN 10.48)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Pabbajitaabhiṇhasuttaṃ

48. “Dasayime, bhikkhave, dhammā pabbajitena abhiṇhaṃ paccavekkhitabbā. Katame dasa? ‘Vevaṇṇiyamhi ajjhupagato’ti pabbajitena abhiṇhaṃ paccavekkhitabbaṃ; ‘parapaṭibaddhā me jīvikā’ti pabbajitena abhiṇhaṃ paccavekkhitabbaṃ; ‘añño me ākappo karaṇīyo’ti pabbajitena abhiṇhaṃ paccavekkhitabbaṃ; ‘kacci nu kho me attā sīlato na upavadatī’ti pabbajitena abhiṇhaṃ paccavekkhitabbaṃ; ‘kacci nu kho maṃ anuvicca viññū sabrahmacārī sīlato na upavadantī’ti pabbajitena abhiṇhaṃ paccavekkhitabbaṃ; ‘sabbehi me piyehi manāpehi nānābhāvo vinābhāvo’ti pabbajitena abhiṇhaṃ paccavekkhitabbaṃ; ‘kammassakomhi kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo, yaṃ kammaṃ karissāmi kalyāṇaṃ vā pāpakaṃ vā tassa dāyādo bhavissāmī’ti pabbajitena abhiṇhaṃ paccavekkhitabbaṃ; ‘kathaṃbhūtassa me rattindivā vītivattantī’ti pabbajitena abhiṇhaṃ paccavekkhitabbaṃ; ‘kacci nu kho ahaṃ suññāgāre abhiramāmī’ti pabbajitena abhiṇhaṃ paccavekkhitabbaṃ; ‘atthi nu kho me uttari manussadhammo alamariyañāṇadassanaviseso adhigato, yenāhaṃ [yohaṃ (sī. pī. ka.), sohaṃ (syā.)] pacchime kāle sabrahmacārīhi puṭṭho na maṅku bhavissāmī’ti pabbajitena abhiṇhaṃ paccavekkhitabbaṃ. Ime kho, bhikkhave, dasa dhammā pabbajitena abhiṇhaṃ paccavekkhitabbā”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

四十八 出家屡察十法

一 诸比丘！出家者应当经常省察十种法。是哪十种呢？

二 出家者应当经常省察：‘我已经达到（不同于在家人的）异相（舍弃了世俗的装饰彩色等）。’

出家者应当经常省察：‘我的生活是依赖于他人的（依靠信众布施）。’

出家者应当经常省察：‘我的行为举止应该（不同于在家人而）有所改变。’

出家者应当经常省察：‘我自己在持戒方面是否无可指责？’

出家者应当经常省察：‘明智的同梵行者们，在仔细观察后，是否对我的持戒无可指责？’

出家者应当经常省察：‘我已经与所有我喜爱的、合意的人事物分离、别离了。’

出家者应当经常省察：‘我是自己业的主人，是业的继承者，以业为起源，以业为亲属，以业为皈依处。无论我

造作的是善业还是恶业，我都将是它的继承者。’

出家者应当经常省察：‘我的日日夜夜是如何度过的？’

出家者应当经常省察：‘我是否乐于独处（在空闲处修行）？’

出家者应当经常省察：‘我是否已证得了超越凡夫境界、属于圣者的殊胜智见？以至于在临终时被同梵行

者们问及时，我不会感到羞愧？’

诸比丘！出家者应当经常省察这十种法。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 10.1-50)/1.5 Akkosavagga 骂詈品 (AN 10.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.9 Sarīraṭṭhadhammasutta 十法住身 (AN 10.49)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Sarīraṭṭhadhammasuttaṃ

49. “Dasayime, bhikkhave, dhammā sarīraṭṭhā. Katame dasa? Sītaṃ, uṇhaṃ, jighacchā, pipāsā, uccāro, passāvo, kāyasaṃvaro, vacīsaṃvaro, ājīvasaṃvaro, ponobhaviko [ponobbhaviko (ka.)] bhavasaṅkhāro – ime kho, bhikkhave, dasa dhammā sarīraṭṭhā”ti. Navamaṃ.

☸---------------------------------------------------------------------

四十九 十法住身

一 诸比丘！有十种法存在于身体中。是哪十种法呢？

二 即：冷、热、饥、渴、大便、小便、身律仪、语律仪、活命律仪（正命的防护）、导致再生的业行（或译：后有之有行）。

三 诸比丘！这十种法存在于身体中。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 10.1-50)/1.5 Akkosavagga 骂詈品 (AN 10.41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5.10 Bhaṇḍanasutta 诉讼 (AN 10.50)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Bhaṇḍanasuttaṃ

50. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sambahulā bhikkhū pacchābhattaṃ piṇḍapātapaṭikkantā upaṭṭhānasālāyaṃ sannisinnā sannipatitā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti.

Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi – “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā sannipatitā, kā ca pana vo antarākathā vippakatā”ti?

“Idha mayaṃ, bhante, pacchābhattaṃ piṇḍapātapaṭikkantā upaṭṭhānasālāyaṃ sannisinnā sannipatitā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharāmā”ti. “Na kho panetaṃ, bhikkhave, tumhākaṃ patirūpaṃ kulaputtānaṃ saddhāya agārasmā anagāriyaṃ pabbajitānaṃ, yaṃ tumhe bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā vihareyyātha.

“Dasayime, bhikkhave, dhammā sāraṇīyā piyakaraṇā garukaraṇā [piyakarāṇā garukarāṇā (?)] saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattanti. Katame dasa? Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Yampi, bhikkhave, bhikkhu sīlavā hoti…pe… samādāya sikkhati sikkhāpadesu, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

“Puna caparaṃ, bhikkhave, bhikkhu bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Yampi, bhikkhave, bhikkhu bahussuto hoti…pe… diṭṭhiyā suppaṭividdhā, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

“Puna caparaṃ, bhikkhave, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. Yampi, bhikkhave, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

“Puna caparaṃ, bhikkhave, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato khamo padakkhiṇaggāhī anusāsaniṃ. Yampi, bhikkhave, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato khamo padakkhiṇaggāhī anusāsaniṃ, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

“Puna caparaṃ, bhikkhave, bhikkhu yāni tāni sabrahmacārīnaṃ uccāvacāni kiṃkaraṇīyāni – tattha dakkho hoti analaso, tatrūpāyāya vīmaṃsāya samannāgato alaṃ kātuṃ alaṃ saṃvidhātuṃ. Yampi, bhikkhave, bhikkhu yāni tāni sabrahmacārīnaṃ uccāvacāni kiṃkaraṇīyāni – tattha dakkho hoti analaso tatrūpāyāya vīmaṃsāya samannāgato alaṃ kātuṃ alaṃ saṃvidhātuṃ, ayampi dhammo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

“Puna caparaṃ, bhikkhave, bhikkhu dhammakāmo hoti piyasamudāhāro, abhidhamme abhivinaye uḷārapāmojjo. Yampi, bhikkhave, bhikkhu dhammakāmo hoti piyasamudāhāro, abhidhamme abhivinaye uḷārapāmojjo, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

“Puna caparaṃ, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Yampi, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati.

“Puna caparaṃ, bhikkhave, bhikkhu santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena. Yampi, bhikkhave, bhikkhu santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena, ayampi dhammo sāraṇīyo…pe… saṃvattati.

“Puna caparaṃ, bhikkhave, bhikkhu satimā hoti, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. Yampi, bhikkhave, bhikkhu satimā hoti, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā, ayampi dhammo sāraṇīyo…pe… saṃvattati.

“Puna caparaṃ, bhikkhave, bhikkhu paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Yampi, bhikkhave, bhikkhu paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā, ayampi dhammo sāraṇīyo…pe… saṃvattati. Ime kho, bhikkhave, dasa dhammā sāraṇīyā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattantī”ti. Dasamaṃ.

Akkosavaggo pañcamo.

Tassuddānaṃ –

Vivādā dve ca mūlāni, kusinārapavesane;

Sakko mahāli abhiṇhaṃ, sarīraṭṭhā ca bhaṇḍanāti.

Paṭhamapaṇṇāsakaṃ samattaṃ.

☸---------------------------------------------------------------------

五十 诉讼

一 那时，世尊住在舍卫国的祇树给孤独园。那时，众多比丘用过餐，托钵乞食回来后，聚集坐在讲堂里，集会时起了争吵、争斗、争论，互相用言语像利戟一样互相攻击地安住。这时，世尊就在傍晚时分，从静修处来到讲堂。到了之后，在铺设好的座位上坐下。坐下后，世尊对比丘们说：

二 比丘们！你们现在聚集在这里谈论什么呢？你们中断的又是什么话题呢？

尊者！我们在这里用过餐，托钵乞食回来后，聚集坐在讲堂里，集会时起了争吵、争斗、争论，互相用言语像利戟一样互相攻击地安住。

比丘们！你们凭着信心而出家，作为出家的善男子，不应该发生争吵、争斗、争论，不应该互相用言语像利戟一样互相攻击地安住。

比丘们！有十种法，能引生忆念、引生喜爱、引生尊重，有助于团结、无诤、和合、同一目标。是哪十种呢？

三 比丘们！在这里，有比丘具足戒律，被别解脱（Pātimokkha）律仪守护着，行为和活动范围（ācāragocara）都具足地安住，见到微小的过失也感到怖畏，领受并学习各项学处。比丘们！比丘具足戒律，［被别解脱律仪守护着，行为和活动范围都具足地安住，见到微小的过失也感到怖畏，领受并学习各项学处］，这也是能引生忆念、引生喜爱、引生尊重的法，有助于团结、无诤、和合、同一目标。

四 比丘们！再者，有比丘多闻强记，持守所听闻的法，积累所听闻的法，即那些起初、中间、最后都善妙，义理文句具足的法，宣说完全圆满、清净的梵行。像这样的法，他听闻得多，能持守，言语流畅，内心随观，以正见善于洞察。比丘们！比丘多闻强记，［持守所听闻的法，积累所听闻的法，即那些起初、中间、最后都善妙，义理文句具足的法，宣说完全圆满、清净的梵行。像这样的法，他听闻得多，能持守，言语流畅，内心随观，］以正见善于洞察。这也是能引生忆念、引生喜爱、引生尊重的法，有助于团结、无诤、和合、同一目标。

五 比丘们！再者，有比丘有善友、善伴、善知识。比丘们！比丘有善友、善伴、善知识，这也是能引生忆念、引生喜爱、引生尊重的法，有助于团结、无诤、和合、同一目标。

六 比丘们！再者，有比丘性情随和，具备让人随和的品质，能忍耐，善于接受教导。比丘们！比丘性情随和，具备让人随和的品质，能忍耐，善于接受教导，这也是能引生忆念、引生喜爱、引生尊重的法，有助于团结、无诤、和合、同一目标。

七 比丘们！再者，有比丘对于同修道友们各种大小事务，能够勤快不懈怠，具备相应的审察能力，能够胜任，能够处理妥当。比丘们！比丘对于同修道友们各种大小事务，能够勤快不懈怠，具备相应的审察能力，能够胜任，能够处理妥当，这也是能引生喜爱、引生尊重的法，有助于团结、无诤、和合、同一目标。

八 比丘们！再者，有比丘喜爱佛法，言语令人愉悦，对胜法（阿毗达摩）、胜律（毗奈耶）有极大的欢喜。比丘们！比丘喜爱佛法，言语令人愉悦，对胜法、胜律有极大的欢喜，这也是能引生忆念、引生喜爱、引生尊重的法，有助于团结、无诤、和合、同一目标。

九 比丘们！再者，有比丘精进努力地安住，为了断除不善法，为了具足善法而努力，有力量、有毅力、不放弃在善法上的责任。比丘们！比丘精进努力地安住，为了断除不善法，为了具足善法而努力，有力量、有毅力、不放弃在善法上的责任，这也是能引生忆念、引生喜爱、引生尊重的法，有助于团结、无诤、和合、同一目标。

一〇 比丘们！再者，有比丘对于任何所得的衣服、食物、住所卧具、治病医药、资具都感到满足。比丘们！比丘对于任何所得的衣服、食物、住所卧具、治病医药、资具都能满足，这也是能引生忆念、引生喜爱、引生尊重的法，有助于团结、无诤、和合、同一目标。

一一 比丘们！再者，有比丘具足正念，成就最殊胜的念和警觉，能够忆念、回忆起很久以前所做的事、所说的话。比丘们！比丘具足正念，成就最殊胜的念和警觉，能够忆念、回忆起很久以前所做的事、所说的话，这也是能引生忆念、引生喜爱、引生尊重的法，有助于团结、无诤、和合、同一目标。

一二 比丘们！再者，有比丘具足智慧，成就导向灭尽苦的、圣者的、决择性的、观照诸法生灭的智慧。比丘们！比丘具足智慧，成就导向灭尽苦的、圣者的、决择性的、观照诸法生灭的智慧，这也是能引生忆念、引生喜爱、引生尊重的法，有助于团结、无诤、和合、同一目标。

比丘们！这十种法，是能引生忆念、引生喜爱、引生尊重的法，有助于团结、无诤、和合、同一目标。

第五 骂詈品［毕］

摄颂曰：

（一）诤论、（二～三）二［诤］根、

（四）拘尸、（五）入［后宫］、

（六）释氏、（七）摩诃离、（八）法、

（九）住身、（一〇）诉讼。

初功德五十经［毕］

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 10.51-100)/2.1 Sacittavagga 己心品 (AN 10.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.1 Sacittasutta 己心 (AN 10.51)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyapaṇṇāsakaṃ

(6) 1. Sacittavaggo

1. Sacittasuttaṃ

51. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“No ce, bhikkhave, bhikkhu paracittapariyāyakusalo hoti, atha ‘sacittapariyāyakusalo bhavissāmī’ti [bhavissāmāti (syā.)] – evañhi vo, bhikkhave, sikkhitabbaṃ.

“Kathañca, bhikkhave, bhikkhu sacittapariyāyakusalo hoti? Seyyathāpi, bhikkhave, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṃ mukhanimittaṃ paccavekkhamāno sace tattha passati rajaṃ vā aṅgaṇaṃ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati. No ce tattha passati rajaṃ vā aṅgaṇaṃ vā, tenevattamano hoti paripuṇṇasaṅkappo – ‘lābhā vata me, parisuddhaṃ vata me’ti. Evamevaṃ kho, bhikkhave, bhikkhuno paccavekkhaṇā bahukārā [bhikkhu paccavekkhamāno bahukāro (ka.)] hoti kusalesu dhammesu – ‘abhijjhālu nu kho bahulaṃ viharāmi, anabhijjhālu nu kho bahulaṃ viharāmi, byāpannacitto nu kho bahulaṃ viharāmi, abyāpannacitto nu kho bahulaṃ viharāmi, thinamiddhapariyuṭṭhito nu kho bahulaṃ viharāmi, vigatathinamiddho nu kho bahulaṃ viharāmi, uddhato nu kho bahulaṃ viharāmi, anuddhato nu kho bahulaṃ viharāmi, vicikiccho nu kho bahulaṃ viharāmi, tiṇṇavicikiccho nu kho bahulaṃ viharāmi, kodhano nu kho bahulaṃ viharāmi, akkodhano nu kho bahulaṃ viharāmi, saṃkiliṭṭhacitto nu kho bahulaṃ viharāmi, asaṃkiliṭṭhacitto nu kho bahulaṃ viharāmi, sāraddhakāyo nu kho bahulaṃ viharāmi, asāraddhakāyo nu kho bahulaṃ viharāmi, kusīto nu kho bahulaṃ viharāmi, āraddhavīriyo nu kho bahulaṃ viharāmi, asamāhito nu kho bahulaṃ viharāmi, samāhito nu kho bahulaṃ viharāmī’ti.

“Sace, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti – ‘abhijjhālu bahulaṃ viharāmi, byāpannacitto bahulaṃ viharāmi, thinamiddhapariyuṭṭhito bahulaṃ viharāmi, uddhato bahulaṃ viharāmi, vicikiccho bahulaṃ viharāmi, kodhano bahulaṃ viharāmi, saṃkiliṭṭhacitto bahulaṃ viharāmi, sāraddhakāyo bahulaṃ viharāmi, kusīto bahulaṃ viharāmi, asamāhito bahulaṃ viharāmī’ti, tena, bhikkhave, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ. Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā. Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṃ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya. Evamevaṃ kho tena, bhikkhave, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.

“Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti – ‘anabhijjhālu bahulaṃ viharāmi, abyāpannacitto bahulaṃ viharāmi, vigatathinamiddho bahulaṃ viharāmi, anuddhato bahulaṃ viharāmi, tiṇṇavicikiccho bahulaṃ viharāmi, akkodhano bahulaṃ viharāmi, asaṃkiliṭṭhacitto bahulaṃ viharāmi, asāraddhakāyo bahulaṃ viharāmi, āraddhavīriyo bahulaṃ viharāmi, samāhito bahulaṃ viharāmī’ti, tena, bhikkhave, bhikkhunā tesuyeva kusalesu dhammesu patiṭṭhāya uttari āsavānaṃ khayāya yogo karaṇīyo”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第六 己心品

五十一 己心

一 那时，世尊住在舍卫城的祇树给孤独园。世尊在那里对比丘们说：

比丘们！

尊者！

那些比丘回答世尊。世尊说：

二 比丘们！如果比丘不能善巧地了知他人的心，那么“应当要善巧地了知自己的心。”比丘们！你们应当这样学习。比丘们！比丘如何才能善巧地了知自己的心呢？

三 比丘们！譬如年轻的、爱好打扮的青年男女，在清净洁白的镜子里，或在明亮清澈的水盆里，自己观察面容，如果在那里看到污垢或尘土，就会努力去清除那些污垢或尘土；如果在那里看不到污垢或尘土，就会因此而满意，觉得圆满，心想：“真幸运啊我！我真洁净啊！”比丘们！同样地，比丘的自我省察对于善法非常有益。即：“我是否经常怀着贪欲而住？还是经常不怀贪欲而住？我是否经常怀着嗔恚心而住？还是经常不怀嗔心而住？我是否经常被昏沉睡眠束缚而住？还是经常远离昏沉睡眠而住？我是否经常掉举而住？还是经常不掉举而住？我是否经常疑惑而住？还是经常超越疑惑而住？我是否经常愤怒而住？还是经常不愤怒而住？我是否经常心被染污而住？还是经常心不被染污而住？我是否经常身体躁动不安而住？还是经常身体不躁动不安而住？我是否经常懈怠而住？还是经常精进努力而住？我是否经常心不安定而住？还是经常心安定而住？”

四 比丘们！如果比丘通过省察，这样了解到：“我经常怀着贪欲而住，经常怀着嗔恚心而住，经常被昏沉睡眠束缚而住，经常掉举而住，经常疑惑而住，经常愤怒而住，经常心被染污而住，经常身体躁动不安而住，经常懈怠而住，经常心不安定而住。”比丘们！那么，这位比丘为了断除那些恶的不善法，应当生起极大的意欲、努力、热忱、奋斗、不退转、正念、正知。比丘们！譬如衣服着火或头发着火的人，为了扑灭那衣服或头发上的火，会生起极大的意欲、努力、热忱、奋斗、不退转、正念、正知。比丘们！同样地，那位比丘为了断除那些恶的不善法，应当生起极大的意欲、努力、热忱、奋斗、不退转、正念、正知。

五 比丘们！如果比丘通过省察，这样了解到：“我经常不怀贪欲而住，经常不怀嗔心而住，经常远离昏沉睡眠而住，经常不掉举而住，经常超越疑惑而住，经常不愤怒而住，经常心不被染污而住，经常身体不躁动不安而住，经常精进努力而住，经常心安定而住。”比丘们！那么，这位比丘就应在那些善法上稳固地安住，并为了彻底灭尽诸漏而进一步努力修行。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 10.51-100)/2.1 Sacittavagga 己心品 (AN 10.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.2 Sāriputtasutta 舍利弗 (AN 10.52)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Sāriputtasuttaṃ

52. Tatra kho āyasmā sāriputto bhikkhū āmantesi – “āvuso bhikkhave”ti. “Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

“No ce, āvuso, bhikkhu paracittapariyāyakusalo hoti, atha ‘sacittapariyāyakusalo bhavissāmī’ti – evañhi vo, āvuso, sikkhitabbaṃ.

“Kathañcāvuso, bhikkhu sacittapariyāyakusalo hoti? Seyyathāpi, āvuso, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udapatte sakaṃ mukhanimittaṃ paccavekkhamāno sace tattha passati rajaṃ vā aṅgaṇaṃ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati. No ce tattha passati rajaṃ vā aṅgaṇaṃ vā, tenevattamano hoti paripuṇṇasaṅkappo – ‘lābhā vata me, parisuddhaṃ vata me’ti.

Evamevaṃ kho, āvuso, bhikkhuno paccavekkhaṇā bahukārā hoti kusalesu dhammesu – ‘abhijjhālu nu kho bahulaṃ viharāmi, anabhijjhālu nu kho bahulaṃ viharāmi, byāpannacitto nu kho bahulaṃ viharāmi, abyāpannacitto nu kho bahulaṃ viharāmi, thinamiddhapariyuṭṭhito nu kho bahulaṃ viharāmi, vigatathinamiddho nu kho bahulaṃ viharāmi, uddhato nu kho bahulaṃ viharāmi, anuddhato nu kho bahulaṃ viharāmi, vicikiccho nu kho bahulaṃ viharāmi, tiṇṇavicikiccho nu kho bahulaṃ viharāmi, kodhano nu kho bahulaṃ viharāmi, akkodhano nu kho bahulaṃ viharāmi, saṃkiliṭṭhacitto nu kho bahulaṃ viharāmi, asaṃkiliṭṭhacitto nu kho bahulaṃ viharāmi, sāraddhakāyo nu kho bahulaṃ viharāmi, asāraddhakāyo nu kho bahulaṃ viharāmi, kusīto nu kho bahulaṃ viharāmi, āraddhavīriyo nu kho bahulaṃ viharāmi, samāhito nu kho bahulaṃ viharāmi, asamāhito nu kho bahulaṃ viharāmī’ti.

“Sace, āvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘abhijjhālu bahulaṃ viharāmi…pe… asamāhito bahulaṃ viharāmī’ti, tenāvuso, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ. Seyyathāpi, āvuso, ādittacelo vā ādittasīso vā. Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṃ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya. Evamevaṃ kho, āvuso, tena bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.

“Sace panāvuso, bhikkhu paccavekkhamāno evaṃ jānāti – ‘anabhijjhālu bahulaṃ viharāmi…pe… samāhito bahulaṃ viharāmī’ti, tenāvuso, bhikkhunā tesuyeva kusalesu dhammesu patiṭṭhāya uttari āsavānaṃ khayāya yogo karaṇīyo”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

五十二 舍利弗

一 具寿舍利弗在那里对比丘们说：

朋友们，比丘们！

朋友！

那些比丘回答具寿舍利弗。具寿舍利弗说：

二 朋友们！如果比丘不能善巧地了知他人的心，那么“应当要善巧地了知自己的心。”朋友们！应当这样学习。朋友们！比丘如何才能善巧地了知自己的心呢？

三 朋友们！譬如年轻的、爱好打扮的青年男女，在清净洁白的镜子里，或在明亮清澈的水盆里，自己观察面容，如果在那里看到污垢或尘土，就会努力去清除那些污垢或尘土；如果在那里看不到污垢或尘土，就会因此而满意，觉得圆满，心想：“真幸运啊我！我真洁净啊！”朋友们！同样地，比丘的自我省察对于善法非常有益。即：“我是否经常怀着贪欲而住？还是经常不怀贪欲而住？我是否经常怀着嗔恚心而住？还是经常不怀嗔心而住？我是否经常被昏沉睡眠束缚而住？还是经常远离昏沉睡眠而住？我是否经常掉举而住？还是经常不掉举而住？我是否经常疑惑而住？还是经常超越疑惑而住？我是否经常愤怒而住？还是经常不愤怒而住？我是否经常心被染污而住？还是经常心不被染污而住？我是否经常身体躁动不安而住？还是经常身体不躁动不安而住？我是否经常懈怠而住？还是经常精进努力而住？我是否经常心不安定而住？还是经常心安定而住？”

四 朋友们！如果比丘通过省察，这样了解到：“我经常怀着贪欲而住，经常怀着嗔恚心而住，经常被昏沉睡眠束缚而住，经常掉举而住，经常疑惑而住，经常愤怒而住，经常心被染污而住，经常身体躁动不安而住，经常懈怠而住，经常心不安定而住。”朋友们！那么，这位比丘为了断除那些恶的不善法，应当生起极大的意欲、努力、热忱、奋斗、不退转、正念、正知。朋友们！譬如衣服着火或头发着火的人，为了扑灭那衣服或头发上的火，会生起极大的意欲、努力、热忱、奋斗、不退转、正念、正知。朋友们！同样地，那位比丘为了断除那些恶的不善法，应当生起极大的意欲、努力、热忱、奋斗、不退转、正念、正知。

五 朋友们！如果比丘通过省察，这样了解到：“我经常不怀贪欲而住，经常不怀嗔心而住，经常远离昏沉睡眠而住，经常不掉举而住，经常超越疑惑而住，经常不愤怒而住，经常心不被染污而住，经常身体不躁动不安而住，经常精进努力而住，经常心安定而住。”朋友们！这位比丘就应在那些善法上稳固地安住，并为了彻底灭尽诸漏而进一步努力修行。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.9.4 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 10.51-100)/2.1 Sacittavagga 己心品 (AN 10.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.3 Ṭhitisutta 止住善法 (AN 10.53)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Ṭhitisuttaṃ

止住善法经

☆ 省察善法 ➾

① 省察善法衰退；② 省察善法止住；③ 省察善法增长。

☆ 自知之明 ➾

① 善知贪欲；② 善知瞋恚；

③ 善知惛沉、睡眠；④ 善知掉举；

⑤ 善知疑惑；⑥ 善知愤怒；

⑦ 善知被恶习染污心；⑧ 善知发脾气暴躁；

⑨ 善知懈怠；⑩ 善知得心定。

53. “Ṭhitimpāhaṃ, bhikkhave, na vaṇṇayāmi kusalesu dhammesu, pageva parihāniṃ.

“〈壹、省察善法 ➲〉

诸比丘！我对于在善法上而止住者，不赞叹，况且是衰退者呢？

Vuḍḍhiñca kho ahaṃ, bhikkhave, vaṇṇayāmi kusalesu dhammesu, no ṭhitiṃ no hāniṃ.

诸比丘！我对于在善法上而增长者赞叹，实在不是止住，实在不是衰退。

“Kathañca, bhikkhave, hāni hoti kusalesu dhammesu, no ṭhiti no vuḍḍhi?

［一］又，诸比丘！什么是‘在善法上的衰退，实在不是止住，实在不是增长’呢？

Idha, bhikkhave, bhikkhu yattako hoti saddhāya sīlena sutena cāgena paññāya paṭibhānena,

诸比丘！在这里，有比丘无论有多少笃信、禁戒、所闻、布施、智慧、辩才；

tassa te dhammā neva tiṭṭhanti no vaḍḍhanti.

然而，他的这些（善）法既不停止，也不增长。

Hānimetaṃ, bhikkhave, vadāmi kusalesu dhammesu, no ṭhitiṃ no vuḍḍhiṃ.

诸比丘！我说，这是在善法上的衰退，实在不是止住，实在不是增长。

Evaṃ kho, bhikkhave, hāni hoti kusalesu dhammesu, no ṭhiti no vuḍḍhi.

诸比丘！像这样就称为‘在善法上的衰退，实在不是止住，实在不是增长’。

“Kathañca, bhikkhave ṭhiti hoti kusalesu dhammesu, no hāni no vuḍḍhi?

［二］又，诸比丘！什么是‘在善法上的止住，实在不是衰退，实在不是增长’呢？

Idha, bhikkhave, bhikkhu yattako hoti saddhāya sīlena sutena cāgena paññāya paṭibhānena,

诸比丘！在这里，有比丘无论有多少笃信、禁戒、所闻、布施、智慧、辩才；

tassa te dhammā neva hāyanti no vaḍḍhanti.

然而，他的这些（善）法既不衰退，也不增长。

Ṭhitimetaṃ, bhikkhave, vadāmi kusalesu dhammesu, no hāniṃ no vuḍḍhiṃ.

诸比丘！我说，这是在善法上的止住，实在不是衰退，实在不是增长。

Evaṃ kho, bhikkhave, ṭhiti hoti kusalesu dhammesu, no vuḍḍhi no hāni.

诸比丘！像这样就称为‘在善法上的止住，实在不是衰退，实在不是增长’。

“Kathañca, bhikkhave, vuḍḍhi hoti kusalesu dhammesu, no ṭhiti no hāni?

［三］又，诸比丘！什么是‘在善法上的增长，实在不是止住，实在不是衰退’呢？

Idha, bhikkhave, bhikkhu yattako hoti saddhāya sīlena sutena cāgena paññāya paṭibhānena,

诸比丘！在这里，有比丘无论有多少笃信、禁戒、所闻、布施、智慧、辩才；

tassa te dhammā neva tiṭṭhanti no hāyanti.

然而，他的这些（善）法既不止住，也不衰退。

Vuḍḍhimetaṃ, bhikkhave, vadāmi kusalesu dhammesu, no ṭhitiṃ no hāniṃ.

诸比丘！我说，这是在善法上的增长，实在不是止住，实在不是衰退。

Evaṃ kho, bhikkhave, vuḍḍhi hoti kusalesu dhammesu, no ṭhiti no hāni.

诸比丘！像这样就称为‘在善法上的增长，实在不是止住，实在不是衰退’。

“No ce, bhikkhave, bhikkhu paracittapariyāyakusalo hoti,

〈贰、自知之明 ➲〉

诸比丘！如果比丘不能善巧地了知他人的心，

atha ‘sacittapariyāyakusalo bhavissāmī’ti –

那么‘应当要善巧地了知自己的心’。

evañhi vo, bhikkhave, sikkhitabbaṃ.

诸比丘！应当这样学习。

“Kathañca, bhikkhave, bhikkhu sacittapariyāyakusalo hoti?

［一］诸比丘！比丘如何才能‘善巧地了知自己的心’呢？

Seyyathāpi, bhikkhave, itthī vā puriso vā daharo yuvā maṇḍanakajātiko

诸比丘！譬如年轻的、爱好打扮的青年男女，

ādāse vā parisuddhe pariyodāte acche vā udapatte

在清净洁白的镜子里，或在明亮清澈的水盆里；

sakaṃ mukhanimittaṃ paccavekkhamāno sace tattha passati rajaṃ vā aṅgaṇaṃ vā,

自己观察面容，如果在那里看到尘垢、污染，

tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati.

就会努力去清除那些尘垢、污染。

No ce tattha passati rajaṃ vā aṅgaṇaṃ vā,

如果在那里看不到尘垢、污染，

tenevattamano hoti paripuṇṇasaṅkappo –

就会因此而满意，觉得圆满，

‘lābhā vata me, parisuddhaṃ vata me’ti.

心想：‘真幸运啊我！我真洁净啊！’

Evamevaṃ kho, bhikkhave, bhikkhuno paccavekkhaṇā bahukārā hoti kusalesu dhammesu –

［二］诸比丘！同样地，比丘的自我省察对于善法非常有益。即：

‘abhijjhālu nu kho bahulaṃ viharāmi,

‘⓵ 我是否经常怀着贪欲而住？

anabhijjhālu nu kho bahulaṃ viharāmi,

还是已经经常不怀贪欲而住？

byāpannacitto nu kho bahulaṃ viharāmi,

⓶ 我是否经常怀着嗔恚心而住？

abyāpannacitto nu kho bahulaṃ viharāmi,

还是已经经常不怀嗔恚心而住？

thinamiddhapariyuṭṭhito nu kho bahulaṃ viharāmi,

⓷ 我是否经常被昏沉、睡眠缠缚而住？

vigatathinamiddho nu kho bahulaṃ viharāmi,

还是已经经常远离昏沉、睡眠而住？

uddhato nu kho bahulaṃ viharāmi,

⓸ 我是否经常掉举而住？

anuddhato nu kho bahulaṃ viharāmi,

还是已经经常不掉举而住？

vicikiccho nu kho bahulaṃ viharāmi,

⓹ 我是否经常疑惑而住？

tiṇṇavicikiccho nu kho bahulaṃ viharāmi,

还是已经经常度脱疑惑而住？

kodhano nu kho bahulaṃ viharāmi,

⓺ 我是否经常容易愤怒而住？

akkodhano nu kho bahulaṃ viharāmi,

还是已经经常不容易愤怒而住？

saṃkiliṭṭhacitto nu kho bahulaṃ viharāmi,

⓻ 我是否经常被恶习染污心而住？

asaṃkiliṭṭhacitto nu kho bahulaṃ viharāmi,

还是已经经常不被恶习染污心而住？

sāraddhakāyo nu kho bahulaṃ viharāmi,

⓼ 我是否经常发脾气暴躁（身心躁动）而住？

asāraddhakāyo nu kho bahulaṃ viharāmi,

还是已经经常不发脾气暴躁（身心不躁动）而住？

kusīto nu kho bahulaṃ viharāmi,

⓽ 我是否经常懈怠而住？

āraddhavīriyo nu kho bahulaṃ viharāmi,

还是已经经常发起精进而住？

samāhito nu kho bahulaṃ viharāmi,

⓾ 我是否已经经常得心定而住？

asamāhito nu kho bahulaṃ viharāmī’ti.

还是经常不得心定而住？’

“Sace, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti –

［三］诸比丘！如果比丘通过省察，这样了解到：

‘abhijjhālu bahulaṃ viharāmi,

‘➊ 我经常怀着贪欲而住；

byāpannacitto bahulaṃ viharāmi,

➋ 我经常怀着嗔恚而住；

thinamiddhapariyuṭṭhito bahulaṃ viharāmi,

➌ 我经常被昏沉、睡眠缠缚而住；

uddhato bahulaṃ viharāmi,

➍ 我经常掉举而住；

vicikiccho bahulaṃ viharāmi,

➎ 我经常疑惑而住；

kodhano bahulaṃ viharāmi,

➏ 我经常容易愤怒而住；

saṃkiliṭṭhacitto bahulaṃ viharāmi,

➐ 我经常被恶习染污心而住；

sāraddhakāyo bahulaṃ viharāmi,

➑ 我经常发脾气暴躁（身心躁动）而住；

kusīto bahulaṃ viharāmi,

➒ 我经常懈怠而住；

asamāhito bahulaṃ viharāmī’ti,

➓ 我经常不得心定而住。’

tena, bhikkhave, bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya

⑴ 诸比丘！那么，这位比丘为了断除那些恶的不善法，

adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.

应当生起极大的意欲、努力、热忱、奋斗、不退转、注意忆念、正知。

Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā.

⑵ 诸比丘！譬如衣服着火或头发着火时，

Tasseva celassa vā sīsassa vā nibbāpanāya

为了熄灭那或衣服、或头发（上的火，如同燃眉之急），

adhimattaṃ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya;

会生起极大的意欲、努力、热忱、奋斗、不退转、注意忆念、正知。

evamevaṃ kho, bhikkhave, tena bhikkhunā tesaṃyeva pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya

诸比丘！同样地，那位比丘为了断除那些恶的不善法，

adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.

应当生起极大的意欲、努力、热忱、奋斗、不退转、注意忆念、正知。

“Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti –

［四］诸比丘！如果比丘通过省察，这样了解到：

‘anabhijjhālu bahulaṃ viharāmi,

‘➀ 我已经经常不怀贪欲而住；

abyāpannacitto bahulaṃ viharāmi,

➁ 我已经经常不怀嗔心而住；

vigatathinamiddho bahulaṃ viharāmi,

➂ 我已经经常远离昏沉、睡眠而住；

anuddhato bahulaṃ viharāmi,

➃ 我已经经常不掉举而住；

tiṇṇavicikiccho bahulaṃ viharāmi,

➄ 我已经经常度脱疑惑而住；

akkodhano bahulaṃ viharāmi,

➅ 我已经经常不容易愤怒而住；

asaṃkiliṭṭhacitto bahulaṃ viharāmi,

➆ 我已经经常不被恶习染污心而住；

asāraddhakāyo bahulaṃ viharāmi,

➇ 我已经经常不发脾气暴躁（身心不躁动）而住；

āraddhavīriyo bahulaṃ viharāmi,

➈ 我已经经常发起精进而住；

samāhito bahulaṃ viharāmī’ti,

➉ 我已经经常得心定而住。’

tena, bhikkhave, bhikkhunā tesuyeva kusalesu dhammesu patiṭṭhāya uttari āsavānaṃ khayāya yogo karaṇīyo”ti.

诸比丘！那么，这位比丘就应在那些善法上稳固地安住，并为了彻底灭尽诸漏而进一步努力修习。”

Tatiyaṃ.

止住善法经 ～己心品‧第三经终

～《增支部经典‧十集‧五十经篇之二‧己心品‧Ṭhitisutta 止住善法经》(AN 10.53)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.9.1 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 10.51-100)/2.1 Sacittavagga 己心品 (AN 10.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.4 Samathasutta 内心寂止 (AN 10.54)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Samathasuttaṃ

内心寂止经

☆ 善知于己心 ➾

① 我得到内心寂止吗？

② 我不得内心寂止吗？

③ 我得到内观智见吗？

④ 我不得内观智见吗？

☆ 善知于依止 ➾

① 我受用此衣服适宜吗？

② 我受用此饮食适宜吗？

③ 我受用此住所、坐卧用具适宜吗？

④ 我依止此村落、城镇适宜吗？

⑤ 我依止此国家、地区适宜吗？

⑥ 我亲近此人适宜吗？

54. “No ce, bhikkhave, bhikkhu paracittapariyāyakusalo hoti,

“诸比丘！如果比丘不能善巧地了知他人的心，

atha ‘sacittapariyāyakusalo bhavissāmī’ti –

那么‘应当要善巧地了知自己的心’。

evañhi vo, bhikkhave, sikkhitabbaṃ.

诸比丘！应当这样学习。

“Kathañca, bhikkhave, bhikkhu sacittapariyāyakusalo hoti?

〈壹、善知于己心 ➲〉

［一、简介］诸比丘！比丘如何才能‘善巧地了知自己的心’呢？

Seyyathāpi, bhikkhave, itthī vā puriso vā daharo yuvā maṇḍanakajātiko

诸比丘！譬如年轻的、爱好打扮的青年男女，

ādāse vā parisuddhe pariyodāte acche vā udapatte

在清净洁白的镜子里，或在明亮清澈的水盆里；

sakaṃ mukhanimittaṃ paccavekkhamāno sace tattha passati rajaṃ vā aṅgaṇaṃ vā,

自己观察面容，如果在那里看到尘垢、污染，

tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati.

就会努力去清除那些尘垢、污染。

No ce tattha passati rajaṃ vā aṅgaṇaṃ vā,

如果在那里看不到尘垢、污染，

tenevattamano hoti paripuṇṇasaṅkappo –

就会因此而满意，觉得圆满，

‘lābhā vata me, parisuddhaṃ vata me’ti.

心想：‘真幸运啊我！我真洁净啊！’

Evamevaṃ kho, bhikkhave, bhikkhuno paccavekkhaṇā bahukārā hoti kusalesu dhammesu –

诸比丘！同样地，比丘的自我省察对于善法非常有益。

‘lābhī nu khomhi ajjhattaṃ cetosamathassa,

谓：‘➊ 我是否得到内心的寂止（奢摩他 Samatha）？

na nu khomhi lābhī ajjhattaṃ cetosamathassa,

➋ 是否没有得到内心的寂止？

lābhī nu khomhi adhipaññādhammavipassanāya,

➌ 我是否得到增上慧观（毗婆舍那 Vipassanā）？

na nu khomhi lābhī adhipaññādhammavipassanāyā’ti.

➍ 是否没有得到增上慧观？’

“Sace, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti –

［二、详说］➊ 诸比丘！如果比丘通过省察，这样了解到：

‘lābhīmhi ajjhattaṃ cetosamathassa, na lābhī adhipaññādhammavipassanāyā’ti,

‘我虽然得到内心的寂止，但是没有得到增上慧观。’

tena, bhikkhave, bhikkhunā ajjhattaṃ cetosamathe patiṭṭhāya adhipaññādhammavipassanāya yogo karaṇīyo.

诸比丘！那么，这位比丘就应在内心的寂止上稳固地安住，并为（成就）增上慧观而努力修行。

So aparena samayena lābhī ceva hoti ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya.

他在后来的时间里，既能得到内心的寂止，也能得到增上慧观。

“Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti –

➋ 诸比丘！如果比丘通过省察，这样了解到：

‘lābhīmhi adhipaññādhammavipassanāya, na lābhī ajjhattaṃ cetosamathassā’ti,

‘我虽然得到增上慧观，但是没有得到内心的寂止。’

tena, bhikkhave, bhikkhunā adhipaññādhammavipassanāya patiṭṭhāya ajjhattaṃ cetosamathe yogo karaṇīyo.

诸比丘！那么，这位比丘就应在增上慧观上稳固地安住，并为（成就）内心的寂止而努力修行。

So aparena samayena lābhī ceva hoti adhipaññādhammavipassanāya lābhī ca ajjhattaṃ cetosamathassa.

他在后来的时间里，既能得到增上慧观，也能得到内心的寂止。

“Sace, pana, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti –

➌ 诸比丘！如果比丘通过省察，这样了解到：

‘na lābhī ajjhattaṃ cetosamathassa, na lābhī adhipaññādhammavipassanāyā’ti,

‘我既没有得到内心的寂止，也没有得到增上慧观。’

tena, bhikkhave, bhikkhunā tesaṃyeva kusalānaṃ dhammānaṃ paṭilābhāya

⑴ 诸比丘！那么，这位比丘为了获得那些善法，

adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.

应当生起极大的意欲、努力、热忱、奋斗、不退转、注意忆念、正知。

Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā.

⑵ 诸比丘！譬如衣服着火或头发着火时，

Tasseva celassa vā sīsassa vā nibbāpanāya

为了熄灭那或衣服、或头发（上的火，如同燃眉之急），

adhimattaṃ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya.

会生起极大的意欲、努力、热忱、奋斗、不退转、注意忆念、正知。

Evamevaṃ kho, bhikkhave, tena bhikkhunā tesaṃyeva kusalānaṃ dhammānaṃ paṭilābhāya

⑶ 诸比丘！同样地，那位比丘为了获得那些善法，

adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.

应当生起极大的意欲、努力、热忱、奋斗、不退转、注意忆念、正知。

So aparena samayena lābhī ceva hoti ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya.

他在后来的时间里，既能得到内心的寂止，也能得到增上慧观。

“Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṃ jānāti –

➍ 诸比丘！如果比丘通过省察，这样了解到：

‘lābhīmhi ajjhattaṃ cetosamathassa, lābhī adhipaññādhammavipassanāyā’ti,

‘我既得到内心的寂止，也得到增上慧观。’

tena, bhikkhave, bhikkhunā tesuyeva kusalesu dhammesu patiṭṭhāya uttari āsavānaṃ khayāya yogo karaṇīyo.

诸比丘！那么，这位比丘就应在那些善法上稳固地安住，并为了彻底灭尽诸漏而进一步努力修行。

“Cīvarampāhaṃ, bhikkhave, duvidhena vadāmi –

〈贰、善知于依止 ➲〉

［一、简介］➊ 诸比丘！我说：衣服有两种，

sevitabbampi asevitabbampi.

［即］：可亲近（受用）的和不可亲近（受用）的。

Piṇḍapātampāhaṃ, bhikkhave, duvidhena vadāmi –

➋ 诸比丘！我说：食物有两种，

sevitabbampi asevitabbampi.

［即］：可亲近（受用）的和不可亲近（受用）的。

Senāsanampāhaṃ, bhikkhave, duvidhena vadāmi –

➌ 诸比丘！我说：住所、坐卧用具有两种，

sevitabbampi asevitabbampi.

［即］：可亲近（受用）的和不可亲近（受用）的。

Gāmanigamampāhaṃ, bhikkhave, duvidhena vadāmi –

➍ 诸比丘！我说：村落、城镇有两种，

sevitabbampi asevitabbampi.

［即］：可亲近（依止）的和不可亲近（依止）的。

Janapadapadesampāhaṃ, bhikkhave, duvidhena vadāmi –

➎ 诸比丘！我说：国家、地区有两种，

sevitabbampi asevitabbampi.

［即］：可亲近（依止）的和不可亲近（依止）的。

Puggalampāhaṃ, bhikkhave, duvidhena vadāmi –

➏ 诸比丘！我说：人有两种，

sevitabbampi asevitabbampi.

［即］：可亲近的和不可亲近的。

“‘Cīvarampāhaṃ, bhikkhave, duvidhena vadāmi –

［二、详说］➊ 诸比丘！我说：衣服有两种，

sevitabbampi asevitabbampī’ti,

［即］：可亲近（受用）的和不可亲近（受用）的。

iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?

像这样说，是缘于什么而这样说的呢？

Tattha yaṃ jaññā cīvaraṃ –

⑴ 在这些情况中，如果了知某件衣服后，认为：

‘idaṃ kho me cīvaraṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti,

‘我如果亲近（受用）这件衣服，那么不善法会增长，善法会损减。’

evarūpaṃ cīvaraṃ na sevitabbaṃ.

像这样的衣服就不应亲近（受用）。

Tattha yaṃ jaññā cīvaraṃ –

⑵ 在这些情况中，如果了知某件衣服后，认为：

‘idaṃ kho me cīvaraṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti,

‘我如果亲近（受用）这件衣服，那么不善法会损减，善法会增长。’

evarūpaṃ cīvaraṃ sevitabbaṃ.

像这样的衣服就应亲近（受用）。

‘Cīvarampāhaṃ, bhikkhave, duvidhena vadāmi –

诸比丘！我说：衣服有两种，

sevitabbampi asevitabbampī’ti,

［即］：可亲近（受用）的和不可亲近（受用）的。

iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

像这样说，是缘于此而这样说的。

“‘Piṇḍapātampāhaṃ, bhikkhave, duvidhena vadāmi –

➋ 诸比丘！我说：食物有两种，

sevitabbampi asevitabbampī’ti,

［即］：可亲近（受用）的和不可亲近（受用）的。

iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?

像这样说，是缘于什么而这样说的呢？

Tattha yaṃ jaññā piṇḍapātaṃ –

⑴ 在这些情况中，如果了知某份食物后，认为：

‘imaṃ kho me piṇḍapātaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti,

‘我如果亲近（受用）这份食物，那么不善法会增长，善法会损减。’

evarūpo piṇḍapāto na sevitabbo.

像这样的食物就不应亲近（受用）。

Tattha yaṃ jaññā piṇḍapātaṃ –

⑵ 在这些情况中，如果了知某份食物后，认为：

‘imaṃ kho me piṇḍapātaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti,

‘我如果亲近（受用）这份食物，那么不善法会损减，善法会增长。’

evarūpo piṇḍapāto sevitabbo.

像这样的食物就应亲近（受用）。

‘Piṇḍapātampāhaṃ, bhikkhave, duvidhena vadāmi –

诸比丘！我说：食物有两种，

sevitabbampi asevitabbampī’ti,

［即］：可亲近（受用）的和不可亲近（受用）的。

iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

像这样说，是缘于此而这样说的。

“‘Senāsanampāhaṃ, bhikkhave, duvidhena vadāmi –

➌ 诸比丘！我说：住所、坐卧用具有两种，

sevitabbampi asevitabbampī’ti,

［即］：可亲近（受用）的和不可亲近（受用）的。

iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?

像这样说，是缘于什么而这样说的呢？

Tattha yaṃ jaññā senāsanaṃ –

⑴ 在这些情况中，如果了知某个住所、坐卧用具后，认为：

‘idaṃ kho me senāsanaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti,

‘我如果亲近（受用）这个住所、坐卧用具，那么不善法会增长，善法会损减。’

evarūpaṃ senāsanaṃ na sevitabbaṃ.

像这样的住所、坐卧用具就不应亲近（受用）。

Tattha yaṃ jaññā senāsanaṃ –

⑵ 在这些情况中，如果了知某个住所、坐卧用具后，认为：

‘idaṃ kho me senāsanaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti,

‘我如果亲近（受用）这个住所、坐卧用具，那么不善法会损减，善法会增长。’

evarūpaṃ senāsanaṃ sevitabbaṃ.

像这样的住所、坐卧用具就应亲近（受用）。

‘Senāsanampāhaṃ, bhikkhave, duvidhena vadāmi –

诸比丘！我说：住所、坐卧用具有两种，

sevitabbampi asevitabbampī’ti,

［即］：可亲近（受用）的和不可亲近（受用）的。

iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

像这样说，是缘于此而这样说的。

“‘Gāmanigamampāhaṃ, bhikkhave, duvidhena vadāmi –

➍ 诸比丘！我说：村落、城镇有两种，

sevitabbampi asevitabbampī’ti,

［即］：可亲近（依止）的和不可亲近（依止）的。

iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?

像这样说，是缘于什么而这样说的呢？

Tattha yaṃ jaññā gāmanigamaṃ –

⑴ 在这些情况中，如果了知某个村落、城镇后，认为：

‘imaṃ kho me gāmanigamaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti,

‘我如果亲近（依止）这个村落、城镇，那么不善法会增长，善法会损减。’

evarūpo gāmanigamo na sevitabbo.

像这样的村落、城镇就不应亲近（依止）。

Tattha yaṃ jaññā gāmanigamaṃ –

⑵ 在这些情况中，如果了知某个村落、城镇后，认为：

‘imaṃ kho me gāmanigamaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti,

‘我如果亲近（依止）这个村落、城镇，那么不善法会损减，善法会增长。’

evarūpo gāmanigamo sevitabbo.

像这样的村落、城镇就应亲近（依止）。

‘Gāmanigamampāhaṃ, bhikkhave, duvidhena vadāmi –

诸比丘！我说：村落、城镇有两种，

sevitabbampi asevitabbampī’ti,

［即］：可亲近（依止）的和不可亲近（依止）的。

iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

像这样说，是缘于此而这样说的。

“‘Janapadapadesampāhaṃ, bhikkhave, duvidhena vadāmi –

➎ 诸比丘！我说：国家、地区有两种，

sevitabbampi asevitabbampī’ti,

［即］：可亲近（依止）的和不可亲近（依止）的。

iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?

像这样说，是缘于什么而这样说的呢？

Tattha yaṃ jaññā janapadapadesaṃ –

⑴ 在这些情况中，如果了知某个国家、地区后，认为：

‘imaṃ kho me janapadapadesaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti,

‘我如果亲近（依止）这个国家、地区，那么不善法会增长，善法会损减。’

evarūpo janapadapadeso na sevitabbo.

像这样的国家、地区就不应亲近（依止）。

Tattha yaṃ jaññā janapadapadesaṃ –

⑵ 在这些情况中，如果了知某个国家、地区后，认为：

‘imaṃ kho me janapadapadesaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti,

‘我如果亲近（依止）这个国家、地区，那么不善法会损减，善法会增长。’

evarūpo janapadapadeso sevitabbo.

像这样的国家、地区就应亲近（依止）。

‘Janapadapadesampāhaṃ, bhikkhave, duvidhena vadāmi –

诸比丘！我说：国家、地区有两种，

sevitabbampi asevitabbampī’ti,

［即］：可亲近（依止）的和不可亲近（依止）的。

iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ.

像这样说，是缘于此而这样说的。

“‘Puggalampāhaṃ, bhikkhave, duvidhena vadāmi –

➏ 诸比丘！我说：人有两种，

sevitabbampi asevitabbampī’ti,

［即］：可亲近的和不可亲近的。

iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ?

像这样说，是缘于什么而这样说的呢？

Tattha yaṃ jaññā puggalaṃ –

⑴ 在这些情况中，如果了知某个人后，认为：

‘imaṃ kho me puggalaṃ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti,

‘我如果亲近这个人，那么不善法会增长，善法会损减。’

evarūpo puggalo na sevitabbo.

像这样的人就不应亲近。

Tattha yaṃ jaññā puggalaṃ –

⑵ 在这些情况中，如果了知某个人后，认为：

‘imaṃ kho me puggalaṃ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti,

‘我如果亲近这个人，那么不善法会损减，善法会增长。’

evarūpo puggalo sevitabbo.

像这样的人就应亲近。

‘Puggalampāhaṃ, bhikkhave, duvidhena vadāmi –

诸比丘！我说：人有两种，

sevitabbampi asevitabbampī’ti,

［即］：可亲近的和不可亲近的。

iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttan”ti.

像这样说，是缘于此而这样说的。”

Catutthaṃ.

内心寂止经 ～己心品‧第四经终

～《增支部经典‧十集‧五十经篇之二‧己心品‧Samathasutta 内心寂止经》(AN 10.54)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 10.51-100)/2.1 Sacittavagga 己心品 (AN 10.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.5 Parihānasutta 衰退法 (AN 10.55)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Parihānasuttaṃ

55. Tatra kho āyasmā sāriputto bhikkhū āmantesi – “āvuso bhikkhave”ti [bhikkhavoti (sī. syā.)]. “Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

“‘Parihānadhammo puggalo, parihānadhammo puggalo’ti, āvuso, vuccati. ‘Aparihānadhammo puggalo, aparihānadhammo puggalo’ti, āvuso, vuccati. Kittāvatā nu kho, āvuso, parihānadhammo puggalo vutto bhagavatā, kittāvatā ca pana aparihānadhammo puggalo vutto bhagavatā”ti? “Dūratopi kho mayaṃ, āvuso, āgacchāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṃ. Sādhu vatāyasmantaṃyeva sāriputtaṃ paṭibhātu etassa bhāsitassa attho. Āyasmato sāriputtassa sutvā bhikkhū dhāressantī”ti.

“Tenahāvuso, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

“Kittāvatā nu kho, āvuso, parihānadhammo puggalo vutto bhagavatā? Idhāvuso, bhikkhu assutañceva dhammaṃ na suṇāti, sutā cassa dhammā sammosaṃ gacchanti, ye cassa dhammā pubbe cetaso asamphuṭṭhapubbā te cassa na samudācaranti, aviññātañceva na vijānāti. Ettāvatā kho, āvuso, parihānadhammo puggalo vutto bhagavatā.

“Kittāvatā ca panāvuso, aparihānadhammo puggalo vutto bhagavatā? Idhāvuso, bhikkhu assutañceva dhammaṃ suṇāti, sutā cassa dhammā na sammosaṃ gacchanti, ye cassa dhammā pubbe cetaso asamphuṭṭhapubbā te cassa samudācaranti, aviññātañceva vijānāti. Ettāvatā kho, āvuso, aparihānadhammo puggalo vutto bhagavatā.

“No ce, āvuso, bhikkhu paracittapariyāyakusalo hoti, atha ‘sacittapariyāyakusalo bhavissāmī’ti – evañhi vo, āvuso, sikkhitabbaṃ.

“Kathañcāvuso, bhikkhu sacittapariyāyakusalo hoti? Seyyathāpi, āvuso, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udapatte sakaṃ mukhanimittaṃ paccavekkhamāno sace tattha passati rajaṃ vā aṅgaṇaṃ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati. No ce tattha passati rajaṃ vā aṅgaṇaṃ vā, tenevattamano hoti paripuṇṇasaṅkappo – ‘lābhā vata me, parisuddhaṃ vata me’ti. Evameva kho, āvuso, bhikkhuno paccavekkhaṇā bahukārā hoti kusalesu dhammesu – ‘anabhijjhālu nu kho bahulaṃ viharāmi, saṃvijjati nu kho me eso dhammo udāhu no, abyāpannacitto nu kho bahulaṃ viharāmi, saṃvijjati nu kho me eso dhammo udāhu no, vigatathinamiddho nu kho bahulaṃ viharāmi, saṃvijjati nu kho me eso dhammo udāhu no, anuddhato nu kho bahulaṃ viharāmi, saṃvijjati nu kho me eso dhammo udāhu no, tiṇṇavicikiccho nu kho bahulaṃ viharāmi, saṃvijjati nu kho me eso dhammo udāhu no, akkodhano nu kho bahulaṃ viharāmi, saṃvijjati nu kho me eso dhammo udāhu no, asaṃkiliṭṭhacitto nu kho bahulaṃ viharāmi, saṃvijjati nu kho me eso dhammo udāhu no, lābhī nu khomhi ajjhattaṃ dhammapāmojjassa, saṃvijjati nu kho me eso dhammo udāhu no, lābhī nu khomhi ajjhattaṃ cetosamathassa, saṃvijjati nu kho me eso dhammo udāhu no, lābhī nu khomhi adhipaññādhammavipassanāya, saṃvijjati nu kho me eso dhammo udāhu no’ti.

“Sace pana, āvuso, bhikkhu paccavekkhamāno sabbepime kusale dhamme attani na samanupassati, tenāvuso, bhikkhunā sabbesaṃyeva imesaṃ kusalānaṃ dhammānaṃ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ. Seyyathāpi, āvuso, ādittacelo vā ādittasīso vā. Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṃ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya. Evamevaṃ kho, āvuso, tena bhikkhunā sabbesaṃyeva kusalānaṃ dhammānaṃ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.

“Sace panāvuso, bhikkhu paccavekkhamāno ekacce kusale dhamme attani samanupassati, ekacce kusale dhamme attani na samanupassati, tenāvuso, bhikkhunā ye kusale dhamme attani samanupassati tesu kusalesu dhammesu patiṭṭhāya, ye kusale dhamme attani na samanupassati tesaṃ kusalānaṃ dhammānaṃ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ. Seyyathāpi, āvuso, ādittacelo vā ādittasīso vā. Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṃ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya. Evamevaṃ kho, āvuso, tena bhikkhunā ye kusale dhamme attani samanupassati tesu kusalesu dhammesu patiṭṭhāya, ye kusale dhamme attani na samanupassati tesaṃ kusalānaṃ dhammānaṃ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.

“Sace panāvuso, bhikkhu paccavekkhamāno sabbepime kusale dhamme attani samanupassati, tenāvuso, bhikkhunā sabbesveva imesu kusalesu dhammesu patiṭṭhāya uttari āsavānaṃ khayāya yogo karaṇīyo”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

五十五 衰退法

一 具寿舍利弗在这里告诉各位比丘说：

朋友们，各位比丘！

朋友！

那些比丘回答具寿舍利弗。具寿舍利弗说：

二 朋友们！所谓会导致衰退法的人，就是指会导致衰退法的人。朋友们！世尊所说的会导致衰退法的人是怎样的呢？

世尊所说的不会导致衰退法的人又是怎样的呢？

朋友！我们从远方来到具寿舍利弗座前，想要了解您所说的含义。希望具寿舍利弗能开示这番话的含义，各位比丘听闻后会铭记在心。

朋友们！既然如此，请仔细听！好好放在心上！我要说了：

是的，朋友！

那些比丘回答具寿舍利弗。具寿舍利弗说：

朋友们！世尊所说的会导致衰退法的人是怎样的呢？

三 朋友们！这里有位比丘，没听过的法不去听闻，已经听闻的法会忘记，以前内心接触过的法不再显现，没认识到的法不去认识。朋友们！像这样就是世尊所说的会导致衰退法的人。

朋友们！再者，世尊所说的不会导致衰退法的人又是怎样的呢？

四 朋友们！这里有位比丘，没听过的法去听闻，已经听闻的法不会忘记，以前内心接触过的法会显现，没认识到的法去认识。朋友们！像这样就是世尊所说的不会导致衰退法的人。

五 朋友们！如果比丘不善于了解他人的心，那么就应该努力做到“善于了解自己的心”。朋友们！应当这样学习。朋友们！比丘怎样才算是善于了解自己的心呢？

六 朋友们！譬如，年轻爱打扮的男女，在清澈洁净的镜子或清澈的水盆里，自己观察面容，如果在那里看到污垢或灰尘，就会努力去除掉；如果在那里没看到污垢或灰尘，就会心满意足地想：‘真幸运啊！我是清净的。’朋友们！同样地，比丘的自我观察对于善法是非常有益的。他应该反思：‘我是否经常不贪婪地安住？我具备这项善法吗？或者不具备？我是否经常没有嗔恨心地安住？我具备这项善法吗？或者不具备？我是否经常远离昏沉睡眠地安住？我具备这项善法吗？或者不具备？我是否经常不掉举地安住？我具备这项善法吗？或者不具备？我是否经常超越疑惑地安住？我具备这项善法吗？或者不具备？我是否经常不愤怒地安住？我具备这项善法吗？或者不具备？我是否经常内心不被染污地安住？我具备这项善法吗？或者不具备？我是否获得了内在法的殊胜喜悦？我具备这项善法吗？或者不具备？我是否获得了内在心的寂止？我具备这项善法吗？或者不具备？我是否获得了增上慧的正观法？我具备这项善法吗？或者不具备？’

七 朋友们！如果比丘观察后，发现自己不具备所有这些善法。那么朋友们！这位比丘为了获得所有这些善法，应当生起最高的意欲、努力、勇猛、奋发、不退转、忆念和正知。朋友们！譬如衣服或头发着火时，为了扑灭它，会生起最高的意欲、努力、勇猛、奋发、不退转、忆念和正知。

朋友们！同样地，这位比丘为了获得所有这些善法，应当生起最高的意欲、努力、勇猛、奋发、不退转、忆念和正知。

八 朋友们！如果比丘观察后，发现自己具备一部分善法，但不具备另一部分善法。那么朋友们！这位比丘应当安住于自己已有的善法，并为了获得自己所没有的善法，生起最高的意欲、努力、勇猛、奋发、不退转、忆念和正知。朋友们！譬如衣服或头发着火时，为了扑灭它，会生起最高的意欲、努力、勇猛、奋发、不退转、忆念和正知。朋友们！同样地，这位比丘安住于自己已有的善法，并为了获得自己所没有的善法，应当生起最高的意欲、努力、勇猛、奋发、不退转、忆念和正知。

九 朋友们！如果比丘观察后，发现自己具备所有这些善法。那么朋友们！这位比丘应当安住于所有这些善法，并且为了灭尽所有烦恼（诸漏）而进一步努力修行。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.8.10 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 10.51-100)/2.1 Sacittavagga 己心品 (AN 10.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.6 Paṭhamasaññāsutta 灭尽十想 (AN 10.56)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Paṭhamasaññāsuttaṃ

灭尽十想经

56. “Dasayimā, bhikkhave, saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā.

诸比丘！如果能修习、多加修习这十种想，就会有大果报、大功德，导向不死境界（涅槃），最终达到不死境界。

Katamā dasa?

是哪十种想呢？

① Asubhasaññā, ② maraṇasaññā, ③ āhāre paṭikūlasaññā, ④ sabbaloke anabhiratasaññā, ⑤ aniccasaññā,

即：① 不净想（观察身体不洁净）；② 死想（思考死亡的过患）；③ 食物违逆想（或称为：食厌想、食不净想、食不乐想）；④ 对一切世间不可乐想（舍离对世间的执取）；

⑥ anicce dukkhasaññā, ⑦ dukkhe anattasaññā, ⑧ pahānasaññā, ⑨ virāgasaññā, ⑩ nirodhasaññā –

⑤ 无常想（五蕴无常）；⑥ 无常即苦想（厌离各种造作行为）；⑦ 苦即无我想（六处无我）；⑧ 舍断想（断除三种恶寻思）；⑨ 离贪想（贪爱灭尽而解脱）；⑩ 灭尽想（涅槃寂静）。

imā kho, bhikkhave, dasa saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā”ti.

诸比丘！如果能修习、多加修习这十种想，就会有大果报、大功德，导向不死境界，最终达到不死境界。

Chaṭṭhaṃ.

灭尽十想经 ～己心品‧第六经终

～《增支部经典‧十集‧Paṭhamasaññāsutta 灭尽十想经》(AN 10.56)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.5.3 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 10.51-100)/2.1 Sacittavagga 己心品 (AN 10.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.7 Dutiyasaññāsutta 膨胀十想 (AN 10.57)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Dutiyasaññāsuttaṃ

膨胀十想

57. “Dasayimā, bhikkhave, saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā. Katamā dasa?

诸比丘！如果能修习、多加修习这十种想，就会有大果报、大功德，导向不死境界，最终达到不死境界。是哪十种想呢？

Aniccasaññā, anattasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aṭṭhikasaññā, puḷavakasaññā [pulavakasaññā (sī. pī.), puḷuvakasaññā (ka.), a. ni. 1.463-472], vinīlakasaññā, vicchiddakasaññā, uddhumātakasaññā –

即：① 无常想、② 无我想、③ 死想、④ 食物违逆想、⑤ 对一切世间不喜想、⑥ 白骨想、⑦ 虫食想、⑧ 青瘀想、⑨ 穿孔想、⑩ 膨胀想。

imā kho, bhikkhave, dasa saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā amatogadhā amatapariyosānā”ti. Sattamaṃ.

诸比丘！如果能修习、多加修习这十种想，就会有大果报、大功德，导向不死境界，最终达到不死境界。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.9.4 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 10.51-100)/2.1 Sacittavagga 己心品 (AN 10.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.8 Mūlakasutta 诸法根本 (AN 10.58)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Mūlakasuttaṃ

诸法根本经

☆ 原始佛法的十个根本精神 ➾

➊ 意欲（意图）为源；➋ 注意而生；

➌ 接触收集；➍ 感受汇合；

➎ 心定为首；➏ 深念增上；

➐ 智慧得度；➑ 解脱为谛；

➒ 不死不动；➓ 涅槃究竟。

☆ 注意：“欲”望与意“欲”的不同用法 ➾

欲漏、欲爱，欲望的“欲”，指所求，是名词。

少欲、爱欲、意欲的“欲”，指希求，是动词。

58. [a. ni. 8.83] “Sace, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ –

“诸比丘！如果外道修行者这样问：

‘kiṃmūlakā, āvuso, sabbe dhammā,

‘朋友！➀ 一切诸法，以什么为根源呢？

kiṃsambhavā sabbe dhammā,

➁ 一切诸法，从什么发生呢？

kiṃsamudayā sabbe dhammā,

➂ 一切诸法，从什么集起呢？

kiṃsamosaraṇā sabbe dhammā,

➃ 一切诸法，以什么为合流呢？

kiṃpamukhā sabbe dhammā,

➄ 一切诸法，以什么为首要呢？

kiṃadhipateyyā sabbe dhammā,

➅ 一切诸法，以什么为威力呢？

kiṃuttarā sabbe dhammā,

➆ 一切诸法，以什么为超越呢？

kiṃsārā sabbe dhammā,

➇ 一切诸法，以什么为真谛呢？

kiṃogadhā sabbe dhammā,

➈ 一切诸法，以什么为不动呢？

kiṃpariyosānā sabbe dhammā’ti,

➉ 一切诸法，以什么为圆满呢？’

evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ kinti byākareyyāthā”ti?

诸比丘！如果这样问，那么你们应当怎样回答那些外道修行者呢？”

“Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā.

“大德！对我们来说，法是以世尊为根本，以世尊为引导（眼），以世尊为皈依。

Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho.

大德世尊！希望能开示这番话的含义。

Bhagavato sutvā bhikkhū dhāressantī”ti.

诸比丘从世尊听闻后会铭记在心。”

“Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti.

“诸比丘！既然如此，请仔细听！好好放在心上！我要说了。”

“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.

“是的，大德！”那些比丘回答世尊。

Bhagavā etadavoca –

世尊说：

“Sace, bhikkhave, aññatitthiyā paribbājakā evaṃ puccheyyuṃ –

“诸比丘！如果外道修行者这样问：

‘kiṃmūlakā, āvuso, sabbe dhammā,

‘朋友！➀ 一切诸法，以什么为根源呢？

kiṃsambhavā sabbe dhammā,

➁ 一切诸法，从什么发生呢？

kiṃsamudayā sabbe dhammā,

➂ 一切诸法，从什么集起呢？

kiṃsamosaraṇā sabbe dhammā

➃ 一切诸法，以什么为合流呢？

kiṃpamukhā sabbe dhammā,

➄ 一切诸法，以什么为首要呢？

kiṃ adhipateyyā sabbe dhammā,

➅ 一切诸法，以什么为威力呢？

kiṃuttarā sabbe dhammā,

➆ 一切诸法，以什么为超越呢？

kiṃsārā sabbe dhammā,

➇ 一切诸法，以什么为真谛呢？

kiṃogadhā sabbe dhammā,

➈ 一切诸法，以什么为不动呢？

kiṃpariyosānā sabbe dhammā’ti,

➉ 一切诸法，以什么为圆满呢？’

evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyātha –

诸比丘！如果这样问，那么你们应当这样回答那些外道修行者：

‘chandamūlakā, āvuso, sabbe dhammā,

‘朋友！❶ 一切诸法，以意欲（意图）为根源！

manasikārasambhavā sabbe dhammā,

❷ 一切诸法，从注意发生！

phassasamudayā sabbe dhammā,

❸ 一切诸法，从接触集起！

vedanāsamosaraṇā sabbe dhammā,

❹ 一切诸法，合流于感受！

samādhippamukhā sabbe dhammā,

❺ 一切诸法，以心定为首要！

satādhipateyyā sabbe dhammā,

❻ 一切诸法，以深念为威力！

paññuttarā sabbe dhammā,

❼ 一切诸法，以般若为超越！

vimuttisārā sabbe dhammā,

❽ 一切诸法，以解脱为真谛！

amatogadhā sabbe dhammā,

❾ 一切诸法，以不死为不动！

nibbānapariyosānā sabbe dhammā’ti.

❿ 一切诸法，以涅槃为圆满。’

Evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ paribbājakānaṃ evaṃ byākareyyāthā”ti.

诸比丘！如果这样问，那么你们应当这样回答那些外道修行者。”

Aṭṭhamaṃ.

诸法根本经 ～己心品‧第八经终

～《增支部经典‧十集‧五十经篇之二‧己心品‧Mūlakasutta 诸法根本经》(AN 10.58)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 10.51-100)/2.1 Sacittavagga 己心品 (AN 10.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.9 Pabbajjāsutta 熟知出家 (AN 10.59)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Pabbajjāsuttaṃ

熟知出家经

59. “Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ –

“㈠ 诸比丘！因此应当这样学——

‘yathāpabbajjāparicitañca no cittaṃ bhavissati,

‘❶ 应当依照出家法来修习，以此积聚我的心；

na cuppannā pāpakā akusalā dhammā cittaṃ pariyādāya ṭhassanti;

❷ 应当让已生的恶不善法，完全不在我心中存留；

aniccasaññāparicitañca no cittaṃ bhavissati,

❸ 应当修习“无常想”，以此积聚我的心；

anattasaññāparicitañca no cittaṃ bhavissati,

❹ 应当修习“无我想”，以此积聚我的心；

asubhasaññāparicitañca no cittaṃ bhavissati,

❺ 应当修习“不净想”，以此积聚我的心；

ādīnavasaññāparicitañca no cittaṃ bhavissati,

❻ 应当修习“过患想”，以此积聚我的心；

lokassa samañca visamañca ñatvā taṃsaññāparicitañca no cittaṃ bhavissati,

❼ 应当修习“了知世间既平等又险难想”，以此积聚我的心；

lokassa bhavañca [sambhavañca (sī. syā.)] vibhavañca ñatvā taṃsaññāparicitañca no cittaṃ bhavissati,

❽ 应当修习“了知世间既拥有又失去想”，以此积聚我的心；

lokassa samudayañca atthaṅgamañca ñatvā taṃsaññāparicitañca no cittaṃ bhavissati,

❾ 应当修习“了知世间既集起又灭尽想”，以此积聚我的心；

pahānasaññāparicitañca no cittaṃ bhavissati,

❿ 应当修习“舍断想”，以此积聚我的心；

virāgasaññāparicitañca no cittaṃ bhavissati,

⓫ 应当修习“离贪想”，以此积聚我的心；

nirodhasaññāparicitañca no cittaṃ bhavissatī’ti –

⓬ 应当修习“灭尽想”，以此积聚我的心。’

evañhi vo, bhikkhave, sikkhitabbaṃ.

诸比丘！你们应当这样学。

“Yato kho, bhikkhave, bhikkhuno yathāpabbajjāparicitañca cittaṃ hoti

㈡ 诸比丘！① 如果比丘依照出家法积聚了他的心；

na cuppannā pāpakā akusalā dhammā cittaṃ pariyādāya tiṭṭhanti,

② 如果让已生的恶不善法，完全不在他心中存留；

aniccasaññāparicitañca cittaṃ hoti,

③ 如果以‘无常想’积聚了他的心；

anattasaññāparicitañca cittaṃ hoti,

④ 如果以‘无我想’积聚了他的心；

asubhasaññāparicitañca cittaṃ hoti,

⑤ 如果以‘不净想’积聚了他的心；

ādīnavasaññāparicitañca cittaṃ hoti,

⑥ 如果以‘过患想’积聚了他的心；

lokassa samañca visamañca ñatvā taṃsaññāparicitañca cittaṃ hoti,

⑦ 如果以‘了知世间既平等又险难想’积聚了他的心；

lokassa bhavañca vibhavañca ñatvā taṃsaññāparicitañca cittaṃ hoti,

⑧ 如果以‘了知世间既拥有又失去想’积聚了他的心；

lokassa samudayañca atthaṅgamañca ñatvā taṃsaññāparicitañca cittaṃ hoti,

⑨ 如果以‘了知世间既集起又灭尽想’积聚了他的心；

pahānasaññāparicitañca cittaṃ hoti,

⑩ 如果以‘舍断想’积聚了他的心；

virāgasaññāparicitañca cittaṃ hoti,

⑪ 如果以‘离贪想’积聚了他的心；

nirodhasaññāparicitañca cittaṃ hoti,

⑫ 如果以‘灭尽想’积聚了他的心时——

tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ –

㈢ 应当期待两种果位中的一种，[即]：

diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti.

⓵ 在此生（现法）中证得完全的智慧（即阿罗汉果）；

⓶ 或者如果还有烦恼余习（有余依），则是（证得）不还果。”

Navamaṃ.

熟知出家经 ～己心品‧第九经终

～《增支部经典‧十集‧五十经篇之二‧己心品‧Pabbajjāsutta 熟知出家经》(AN 10.59)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.4.12 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 10.51-100)/2.1 Sacittavagga 己心品 (AN 10.51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.10 Girimānandasutta 具寿耆利摩难 (AN 10.60)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Girimānandasuttaṃ

具寿耆利摩难经

60. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.

那时，世尊住在舍卫城的祇树给孤独园。

Tena kho pana samayena āyasmā girimānando ābādhiko hoti dukkhito bāḷhagilāno.

那时，具寿耆利摩难因为生病而病情严重，非常痛苦。

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami;

这时，具寿阿难前往世尊所在的地方。

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

到了之后，顶礼世尊，然后退坐到一旁。

Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

坐在一旁的具寿阿难对世尊说：

“Āyasmā, bhante, girimānando ābādhiko hoti dukkhito bāḷhagilāno.

“大德！具寿耆利摩难因为生病而病情严重，非常痛苦。

Sādhu, bhante, bhagavā yenāyasmā girimānando tenupasaṅkamatu anukampaṃ upādāyā”ti.

大德世尊，希望能慈悲怜悯，到具寿耆利摩难那里去。”

“Sace kho tvaṃ, ānanda, girimānandassa bhikkhuno dasa saññā bhāseyyāsi, ṭhānaṃ kho panetaṃ vijjati yaṃ girimānandassa bhikkhuno dasa saññā sutvā so ābādho ṭhānaso paṭippassambheyya.

“阿难！如果你去耆利摩难比丘那里说十种想，那么耆利摩难比丘听了这十种想后，他的病痛就可能因此止息，这是有可能的。

Katamā dasa?

是哪十种想呢？

Aniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā, sabbaloke anabhiratasaññā [anabhiratisaññā (ka.)], sabbasaṅkhāresu anicchāsaññā, ānāpānassati.

即：‘➊ 无常想、➋ 无我想、➌ 不净想、➍ 过患想、➎ 舍断想、➏ 离贪想、➐ 灭尽想、➑ 对一切世间不可乐想、➒ 对一切行厌离想、➓ 入出息念。’

【一】无常想

Katamā cānanda, aniccasaññā?

阿难！什么是无常想呢？

Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati – ‘rūpaṃ aniccaṃ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṃ aniccan’ti.

阿难！这里有位比丘，去到森林、树下或空房子里，这样思惟：‘色是无常的，受是无常的，想是无常的，行是无常的，识是无常的。’

Iti imesu pañcasu upādānakkhandhesu aniccānupassī viharati.

像这样，对这五种执取蕴观察无常而安住。

Ayaṃ vuccatānanda, aniccasaññā.

阿难！这称为无常想。

【二】无我想

Katamā cānanda, anattasaññā?

阿难！什么是无我想呢？

Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati – ‘cakkhu anattā, rūpā anattā, sotaṃ anattā, saddā anattā, ghānaṃ anattā, gandhā anattā, jivhā anattā, rasā anattā, kāyā anattā, phoṭṭhabbā anattā, mano anattā, dhammā anattā’ti.

阿难！这里有位比丘，去到森林、树下或空房子里，这样思惟：‘眼是无我的，色是无我的，耳是无我的，声是无我的，鼻是无我的，香是无我的，舌是无我的，味是无我的，身是无我的，所触是无我的，意是无我的，法是无我的。’

Iti imesu chasu ajjhattikabāhiresu āyatanesu anattānupassī viharati.

像这样，对这内外六处观察无我而安住。

Ayaṃ vuccatānanda, anattasaññā.

阿难！这称为无我想。

【三】不净想

Katamā cānanda, asubhasaññā?

阿难！什么是不净想呢？

Idhānanda, bhikkhu imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānāppakārassa asucino paccavekkhati –

阿难！这里有位比丘，从脚掌往上，从头顶往下，观察这个由皮肤包裹、充满各种不净物的身体：

‘atthi imasmiṃ kāye ① kesā ② lomā ③ nakhā ④ dantā ⑤ taco, ⑥ maṃsaṃ ⑦ nhāru ⑧ aṭṭhi ⑨ aṭṭhimiñjaṃ ⑩ vakkaṃ, ⑪ hadayaṃ ⑫ yakanaṃ ⑬ kilomakaṃ ⑭ pihakaṃ ⑮ papphāsaṃ, ⑯ antaṃ ⑰ antaguṇaṃ ⑱ udariyaṃ ⑲ karīsaṃ [⑳ ], ㉑ pittaṃ ㉒ semhaṃ ㉓ pubbo ㉔ lohitaṃ ㉕ sedo ㉖ medo, ㉗ assu ㉘ vasā ㉙ kheḷo ㉚ siṅghāṇikā ㉛ lasikā ㉜ mutta’nti.

‘在这个身体里，有① 头发、② 体毛、③ 指甲、④ 牙齿、⑤ 皮肤，⑥ 肌肉、⑦ 筋腱、⑧ 骨骼、⑨ 骨髓、⑩ 肾脏，⑪ 心脏、⑫ 肝脏、⑬ 肋膜、⑭ 脾脏、⑮ 肺脏，⑯ 肠、⑰ 肠系膜、⑱ 胃中物、⑲ 粪便、（⑳ 脑），㉑ 胆汁、㉒ 痰、㉓ 脓、㉔ 血、㉕汗、㉖ 脂肪，㉗ 眼泪、㉘ 油脂、㉙ 唾液、㉚ 鼻涕、㉛ 关节滑液、㉜ 尿液。’

Iti imasmiṃ kāye asubhānupassī viharati.

像这样，对这个身体观察不净而安住。

Ayaṃ vuccatānanda, asubhasaññā.

阿难！这称为不净想。

【四】过患想

Katamā cānanda, ādīnavasaññā?

阿难！什么是过患想呢？

Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati –

阿难！这里有位比丘，去到森林、树下或空房子里，这样思惟：

‘bahudukkho kho ayaṃ kāyo bahuādīnavo?

‘这个身体真是充满痛苦，充满过患啊！’

Iti imasmiṃ kāye vividhā ābādhā uppajjanti, seyyathidaṃ –

这个身体会生起各种各样的疾病，例如：

① cakkhurogo ② sotarogo ③ ghānarogo ④ jivhārogo ⑤ kāyarogo ⑥ sīsarogo ⑦ kaṇṇarogo ⑧ mukharogo ⑨ dantarogo ⑩ oṭṭharogo

‘① 眼病、② 耳病、③ 鼻病、④ 舌病、⑤ 身病、⑥ 头病、⑦ 耳孔病、⑧ 口腔病、⑨ 齿病、⑩ 唇病；

⑪ kāso ⑫ sāso ⑬ pināso ⑭ ḍāho [ḍaho (sī. syā.)] ⑮ jaro ⑯ kucchirogo ⑰ mucchā ⑱ pakkhandikā ⑲ sūlā ⑳ visūcikā

⑪ 咳嗽、⑫ 气喘、⑬ 感冒、⑭ 发烧、⑮ 热病、⑯ 腹病、⑰ 昏厥、⑱ 腹泻、⑲ 剧痛、⑳ 霍乱；

㉑ kuṭṭhaṃ ㉒ gaṇḍo ㉓ kilāso ㉔ soso ㉕ apamāro ㉖ daddu ㉗ kaṇḍu ㉘ kacchu ㉙ nakhasā ㉚ vitacchikā

㉑ 麻风病、㉒ 肿瘤、㉓ 白癣、㉔ 痨病、㉕ 癫痫症、㉖ 轮癣、㉗ 疥癣、㉘ 瘙痒、㉙ （被动物）抓伤、㉚ 湿疹；

㉛ lohitaṃ ㉜ pittaṃ [lohitapittaṃ (sī.)] ㉝ madhumeho ㉞ aṃsā ㉟ piḷakā ㊱ bhagandalā ㊲ pittasamuṭṭhānā ābādhā ㊳ semhasamuṭṭhānā ābādhā ㊴ vātasamuṭṭhānā ābādhā ㊵ sannipātikā ābādhā

㉛ 血病、㉜ 胆病 [（或译）血胆病]、㉝ 糖尿病、㉞ 肩痛（五十肩）、㉟ 疖子、㊱ 痔疮、㊲ 胆汁引起的病苦、㊳ 痰液引起的病苦、㊴ 风（气）引起的病苦、㊵ 三者综合病症；

㊶ utupariṇāmajā ābādhā ㊷ visamaparihārajā ābādhā ㊸ opakkamikā ābādhā ㊹ kammavipākajā ābādhā ㊺ sītaṃ ㊻ uṇhaṃ ㊼ jighacchā ㊽ pipāsā ㊾ uccāro ㊿ passāvo’ti.

㊶ 季节变化引起的病苦、㊷ 不良姿势引起的病苦、㊸ 意外事故引起的病苦、㊹ 业报成熟带来的病苦、㊺ 寒冷、㊻ 炎热、㊼ 饥饿、㊽ 口渴、㊾ 大便、㊿ 小便。’

Iti imasmiṃ kāye ādīnavānupassī viharati.

像这样，对这个身体观察过患而安住。

Ayaṃ vuccatānanda, ādīnavasaññā.

阿难！这称为过患想。

【五】舍断想

Katamā cānanda, pahānasaññā?

阿难！什么是舍断想呢？

Idhānanda, bhikkhu uppannaṃ kāmavitakkaṃ nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti.

阿难！这里有位比丘，对已生起的⓵ 欲寻（贪欲的想法），不容忍，舍断它，去除它，使它终止，令它消失。

Uppannaṃ byāpādavitakkaṃ nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti.

对已生起的⓶ 嗔寻（嗔恚的想法），不容忍，舍断它，去除它，使它终止，令它消失。

Uppannaṃ vihiṃsāvitakkaṃ nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti.

对已生起的⓷ 害寻（伤害的想法），不容忍，舍断它，去除它，使它终止，令它消失。

Uppannuppanne pāpake akusale dhamme nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṃ gameti.

对不断生起的恶、不善法，不容忍，舍断它们，去除它们，使它们终止，令它们消失。

Ayaṃ vuccatānanda, pahānasaññā.

阿难！这称为舍断想。

【六】离贪想

Katamā cānanda, virāgasaññā?

阿难！什么是离贪想呢？

Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati –

阿难！这里有位比丘，去到森林、树下或空房子里，这样思惟：

‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhippaṭinissaggo taṇhākkhayo virāgo nibbānan’ti.

‘这是寂静的，这是殊胜的，那就是：一切行的止息，一切执取基础的舍离，贪爱的灭尽，离贪，涅槃。’

Ayaṃ vuccatānanda, virāgasaññā.

阿难！这称为离贪想。

【七】灭尽想

Katamā cānanda, nirodhasaññā?

阿难！什么是灭尽想呢？

Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati –

阿难！这里有位比丘，去到森林、树下或空房子里，这样思惟：

‘etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhippaṭinissaggo taṇhākkhayo nirodho nibbānan’ti.

‘这是寂静的，这是殊胜的，那就是：一切行的止息，一切执取基础的舍离，贪爱的灭尽，灭尽，涅槃。’

Ayaṃ vuccatānanda, nirodhasaññā.

阿难！这称为灭尽想。

【八】世间无喜无取想

Katamā cānanda, sabbaloke anabhiratasaññā?

阿难！什么是一切世间不可乐想呢？

Idhānanda, bhikkhu ye loke upādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahanto viharati anupādiyanto.

阿难！这里有位比丘，对于世间上那些执取、内心的执着、成见和潜在烦恼，舍断它们、不执取它们而安住。

Ayaṃ vuccatānanda, sabbaloke anabhiratasaññā.

阿难！这称为一切世间不可乐想。

【九】诸行无常厌离想

Katamā cānanda, sabbasaṅkhāresu anicchāsaññā?

阿难！什么是一切行厌离想呢？

Idhānanda, bhikkhu sabbasaṅkhāresu aṭṭīyati harāyati jigucchati.

阿难！这里有位比丘，对一切行感到苦恼、羞愧、厌恶。

Ayaṃ vuccatānanda, sabbasaṅkhāresu anicchāsaññā.

阿难！这称为一切行厌离想。

【十】入出息念

Katamā cānanda, ānāpānassati?

阿难！什么是入出息念呢？

Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.

阿难！这里有位比丘，去到森林、树下或空房子里，盘腿而坐，挺直身体，将正念确立在（鼻端）前方。

㈠ 修习入出息念 ➾ 【身念住】

So satova assasati satova passasati.

他保持正念地入息，保持正念地出息。

Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ti pajānāti.

⑴ 当入息长时，清楚地知道：‘我入息长。’

Dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ti pajānāti.

⑵ 当出息长时，清楚地知道：‘我出息长。’

Rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti.

⑶ 当入息短时，清楚地知道：‘我入息短。’

Rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti.

⑷ 当出息短时，清楚地知道：‘我出息短。’

‘Sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati.

⑸ 他这样练习：‘我将入息，要体验全身。’

‘Sabbakāyapaṭisaṃvedī passasissāmī’ti sikkhati.

⑹ 他这样练习：‘我将出息，要体验全身。’

‘Passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti sikkhati.

⑺ 他这样练习：‘我将入息，要让身行（呼吸）平静下来。’

‘Passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati.

⑻ 他这样练习：‘我将出息，要让身行（呼吸）平静下来。’

㈡ 修习入出息念 ➾ 【受念住】

‘Pītipaṭisaṃvedī assasissāmī’ti sikkhati.

⑴ 他这样练习：‘我将入息，要体验喜。’

‘Pītipaṭisaṃvedī passasissāmī’ti sikkhati.

⑵ 他这样练习：‘我将出息，要体验喜。’

‘Sukhapaṭisaṃvedī assasissāmī’ti sikkhati.

⑶ 他这样练习：‘我将入息，要体验乐。’

‘Sukhapaṭisaṃvedī passasissāmī’ti sikkhati.

⑷ 他这样练习：‘我将出息，要体验乐。’

‘Cittasaṅkhārapaṭisaṃvedī assasissāmī’ti sikkhati.

⑸ 他这样练习：‘我将入息，要体验心行（受和想）。’

‘Cittasaṅkhārapaṭisaṃvedī passasissāmī’ti sikkhati.

⑹ 他这样练习：‘我将出息，要体验心行（受和想）。’

‘Passambhayaṃ cittasaṅkhāraṃ assasissāmī’ti sikkhati.

⑺ 他这样练习：‘我将入息，要让心行平静下来。’

‘Passambhayaṃ cittasaṅkhāraṃ passasissāmī’ti sikkhati.

⑻ 他这样练习：‘我将出息，要让心行平静下来。’

㈢ 修习入出息念 ➾ 【心念住】

‘Cittapaṭisaṃvedī assasissāmī’ti sikkhati.

⑴ 他这样练习：‘我将入息，要体验心。’

‘Cittapaṭisaṃvedī passasissāmī’ti sikkhati.

⑵ 他这样练习：‘我将出息，要体验心。’

‘Abhippamodayaṃ cittaṃ assasissāmī’ti sikkhati.

⑶ 他这样练习：‘我将入息，要让心喜悦。’

‘Abhippamodayaṃ cittaṃ passasissāmī’ti sikkhati.

⑷ 他这样练习：‘我将出息，要让心喜悦。’

‘Samādahaṃ cittaṃ assasissāmī’ti sikkhati.

⑸ 他这样练习：‘我将入息，要让心入定。’

‘Samādahaṃ cittaṃ passasissāmī’ti sikkhati.

⑹ 他这样练习：‘我将出息，要让心入定。’

‘Vimocayaṃ cittaṃ assasissāmī’ti sikkhati.

⑺ 他这样练习：‘我将入息，要让心解脱。’

‘Vimocayaṃ cittaṃ passasissāmī’ti sikkhati.

⑻ 他这样练习：‘我将出息，要让心解脱。’

㈣ 修习入出息念 ➾ 【法念住】

☆ Anicca-anu-passī 详细（anu）观察（passī 发现）无常（anicca） ➾ 我于入息（assasissāmī）详细观察、发现无常。

☆ 苦圣谛──发现无常（依远离） ➾ 集圣谛──于是离贪（依离贪） ➾ 灭圣谛──心得灭尽（依灭尽） ➾ 道圣谛──如实出离（向于舍） ➾ 四圣谛。

‘Aniccānupassī assasissāmī’ti sikkhati.

⑴ 他如此练习：‘我将入息，随观无常。’

‘Aniccānupassī passasissāmī’ti sikkhati.

⑵ 他如此练习：‘我将出息，随观无常。’

‘Virāgānupassī assasissāmī’ti sikkhati.

⑶ 他如此练习：‘我将入息，随观离贪。’

‘Virāgānupassī passasissāmī’ti sikkhati.

⑷ 他如此练习：‘我将出息，随观离贪。’

‘Nirodhānupassī assasissāmī’ti sikkhati.

⑸ 他如此练习：‘我将入息，随观灭尽。’

‘Nirodhānupassī passasissāmī’ti sikkhati.

⑹ 他如此练习：‘我将出息，随观灭尽。’

‘Paṭinissaggānupassī assasissāmī’ti sikkhati.

⑺ 他如此练习：‘我将入息，随观舍离。’

‘Paṭinissaggānupassī passasissāmī’ti sikkhati.

⑻ 他如此练习：‘我将出息，随观舍离。’

Ayaṃ vuccatānanda, ānāpānassati.

阿难！这称为，入出息念。

Sace kho tvaṃ, ānanda, girimānandassa bhikkhuno imā dasa saññā bhāseyyāsi, ṭhānaṃ kho panetaṃ vijjati yaṃ girimānandassa bhikkhuno imā dasa saññā sutvā so ābādho ṭhānaso paṭippassambheyyā”ti.

阿难！如果你去耆利摩难比丘那里说这十种想，那么耆利摩难比丘听了这十种想后，他的病痛就可能因此止息，这是有可能的。”

Atha kho āyasmā ānando bhagavato santike imā dasa saññā uggahetvā yenāyasmā girimānando tenupasaṅkami;

这时，具寿阿难，就从世尊那里，亲自领受了这十种想，前往具寿耆利摩难的住处。

upasaṅkamitvā āyasmato girimānandassa imā dasa saññā abhāsi.

到了之后，对具寿耆利摩难，说了这十种法（想）。

Atha kho āyasmato girimānandassa dasa saññā sutvā so ābādho ṭhānaso paṭippassambhi.

这时，具寿耆利摩难听了这十种法（想）后，他的病痛就立刻止息了，

Vuṭṭhahi cāyasmā girimānando tamhā ābādhā.

具寿耆利摩难从病中痊愈了，

Tathā pahīno ca panāyasmato girimānandassa so ābādho ahosīti.

具寿耆利摩难的那场病就这样断除了。

Dasamaṃ.

具寿耆利摩难经 ～己心品‧第十经终

～《增支部经典‧十集‧五十经篇之二‧己心品‧Girimānandasutta 具寿耆利摩难经》(AN 10.60)

Sacittavaggo paṭhamo.

己心品 ～五十经篇之二‧第一品终

～《增支部经典‧十集‧五十经篇之二‧Sacittavagga 己心品》(AN 10.51-60)

Tassuddānaṃ –

此品（十经）摄颂曰：

Sacittañca sāriputta,

（一）己心、（二）舍利弗，

ṭhiti ca samathena ca;

（三）止住、（四）寂止；

Parihāno ca dve saññā,

（五）衰退、（六～七）二想，

mūlā pabbajitaṃ girīti.

（八）根本、（九）出家、（十）耆利摩难。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 10.51-100)/2.2 Yamakavagga 双品 (AN 10.61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.1 Avijjāsutta 无明 (AN 10.61)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(7) 2. Yamakavaggo

1. Avijjāsuttaṃ

61. “Purimā, bhikkhave, koṭi na paññāyati avijjāya – ‘ito pubbe avijjā nāhosi, atha pacchā samabhavī’ti. Evañcetaṃ, bhikkhave, vuccati, atha ca pana paññāyati – ‘idappaccayā avijjā’ti.

“Avijjampāhaṃ [avijjampahaṃ (sī. syā.)], bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ. Ko cāhāro avijjāya? ‘Pañca nīvaraṇā’tissa vacanīyaṃ. Pañcapāhaṃ, bhikkhave, nīvaraṇe sāhāre vadāmi, no anāhāre. Ko cāhāro pañcannaṃ nīvaraṇānaṃ? ‘Tīṇi duccaritānī’tissa vacanīyaṃ. Tīṇipāhaṃ, bhikkhave, duccaritāni sāhārāni vadāmi, no anāhārāni. Ko cāhāro tiṇṇaṃ duccaritānaṃ? ‘Indriyaasaṃvaro’tissa vacanīyaṃ. Indriyaasaṃvarampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ. Ko cāhāro indriyaasaṃvarassa? ‘Asatāsampajaññan’tissa vacanīyaṃ. Asatāsampajaññampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ. Ko cāhāro asatāsampajaññassa? ‘Ayonisomanasikāro’tissa vacanīyaṃ. Ayonisomanasikārampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ. Ko cāhāro ayonisomanasikārassa? ‘Assaddhiyan’tissa vacanīyaṃ. Assaddhiyampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ. Ko cāhāro assaddhiyassa? ‘Asaddhammassavanan’tissa vacanīyaṃ. Asaddhammassavanampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ. Ko cāhāro asaddhammassavanassa? ‘Asappurisasaṃsevo’tissa vacanīyaṃ.

“Iti kho, bhikkhave, asappurisasaṃsevo paripūro asaddhammassavanaṃ paripūreti, asaddhammassavanaṃ paripūraṃ assaddhiyaṃ paripūreti, assaddhiyaṃ paripūraṃ ayonisomanasikāraṃ paripūreti, ayonisomanasikāro paripūro asatāsampajaññaṃ paripūreti, asatāsampajaññaṃ paripūraṃ indriyaasaṃvaraṃ paripūreti, indriyaasaṃvaro paripūro tīṇi duccaritāni paripūreti, tīṇi duccaritāni paripūrāni pañca nīvaraṇe paripūrenti, pañca nīvaraṇā paripūrā avijjaṃ paripūrenti. Evametissā avijjāya āhāro hoti, evañca pāripūri.

“Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante ( ) [(galagalāyante) (sī.), (gaḷagaḷāyante) (syā.)] taṃ udakaṃ yathāninnaṃ pavattamānaṃ pabbatakandarapadarasākhā paripūreti, pabbatakandarapadarasākhā paripūrā kusobbhe [kussubbhe (sī.), kusubbhe (syā.), kusombhe (ka.) a. ni. 3.96] paripūrenti. Kusobbhā paripūrā mahāsobbhe [mahāsombhe (ka.)] paripūrenti, mahāsobbhā paripūrā kunnadiyo paripūrenti, kunnadiyo paripūrā mahānadiyo paripūrenti, mahānadiyo paripūrā mahāsamuddaṃ sāgaraṃ paripūrenti; evametassa mahāsamuddassa sāgarassa āhāro hoti, evañca pāripūri.

“Evamevaṃ kho, bhikkhave, asappurisasaṃsevo paripūro asaddhammassavanaṃ paripūreti, asaddhammassavanaṃ paripūraṃ assaddhiyaṃ paripūreti, assaddhiyaṃ paripūraṃ ayonisomanasikāraṃ paripūreti, ayonisomanasikāro paripūro asatāsampajaññaṃ paripūreti, asatāsampajaññaṃ paripūraṃ indriyaasaṃvaraṃ paripūreti, indriyaasaṃvaro paripūro tīṇi duccaritāni paripūreti, tīṇi duccaritāni paripūrāni pañca nīvaraṇe paripūrenti, pañca nīvaraṇā paripūrā avijjaṃ paripūrenti; evametissā avijjāya āhāro hoti, evañca pāripūri.

“Vijjāvimuttimpāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ. Ko cāhāro vijjāvimuttiyā? ‘Satta bojjhaṅgā’tissa vacanīyaṃ. Sattapāhaṃ, bhikkhave, bojjhaṅge sāhāre vadāmi, no anāhāre. Ko cāhāro sattannaṃ bojjhaṅgānaṃ? ‘Cattāro satipaṭṭhānā’tissa vacanīyaṃ. Cattāropāhaṃ, bhikkhave, satipaṭṭhāne sāhāre vadāmi, no anāhāre. Ko cāhāro catunnaṃ satipaṭṭhānānaṃ? ‘Tīṇi sucaritānī’tissa vacanīyaṃ. Tīṇipāhaṃ, bhikkhave, sucaritāni sāhārāni vadāmi, no anāhārāni. Ko cāhāro tiṇṇaṃ sucaritānaṃ? ‘Indriyasaṃvaro’tissa vacanīyaṃ. Indriyasaṃvarampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ. Ko cāhāro indriyasaṃvarassa? ‘Satisampajaññan’tissa vacanīyaṃ. Satisampajaññampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ. Ko cāhāro satisampajaññassa? ‘Yonisomanasikāro’tissa vacanīyaṃ. Yonisomanasikārampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ. Ko cāhāro yonisomanasikārassa? ‘Saddhā’tissa vacanīyaṃ. Saddhampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ. Ko cāhāro saddhāya? ‘Saddhammassavanan’tissa vacanīyaṃ. Saddhammassavanampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ. Ko cāhāro saddhammassavanassa? ‘Sappurisasaṃsevo’tissa vacanīyaṃ.

“Iti kho, bhikkhave, sappurisasaṃsevo paripūro saddhammassavanaṃ paripūreti, saddhammassavanaṃ paripūraṃ saddhaṃ paripūreti, saddhā paripūrā yonisomanasikāraṃ paripūreti, yonisomanasikāro paripūro satisampajaññaṃ paripūreti, satisampajaññaṃ paripūraṃ indriyasaṃvaraṃ paripūreti, indriyasaṃvaro paripūro tīṇi sucaritāni paripūreti, tīṇi sucaritāni paripūrāni cattāro satipaṭṭhāne paripūrenti, cattāro satipaṭṭhānā paripūrā satta bojjhaṅge paripūrenti, satta bojjhaṅgā paripūrā vijjāvimuttiṃ paripūrenti; evametissā vijjāvimuttiyā āhāro hoti, evañca pāripūri.

“Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṃ udakaṃ yathāninnaṃ pavattamānaṃ pabbatakandarapadarasākhā paripūreti, pabbatakandarapadarasākhā paripūrā kusobbhe paripūrenti, kusobbhā paripūrā mahāsobbhe paripūrenti, mahāsobbhā paripūrā kunnadiyo paripūrenti, kunnadiyo paripūrā mahānadiyo paripūrenti, mahānadiyo paripūrā mahāsamuddaṃ sāgaraṃ paripūrenti; evametassa mahāsamuddassa sāgarassa āhāro hoti, evañca pāripūri.

“Evamevaṃ kho, bhikkhave, sappurisasaṃsevo paripūro saddhammassavanaṃ paripūreti, saddhammassavanaṃ paripūraṃ saddhaṃ paripūreti, saddhā paripūrā yonisomanasikāraṃ paripūreti, yonisomanasikāro paripūro satisampajaññaṃ paripūreti, satisampajaññaṃ paripūraṃ indriyasaṃvaraṃ paripūreti, indriyasaṃvaro paripūro tīṇi sucaritāni paripūreti, tīṇi sucaritāni paripūrāni cattāro satipaṭṭhāne paripūrenti, cattāro satipaṭṭhānā paripūrā satta bojjhaṅge paripūrenti, satta bojjhaṅgā paripūrā vijjāvimuttiṃ paripūrenti; evametissā vijjāvimuttiyā āhāro hoti, evañca pāripūrī”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第七 双品

六十一 无明

一 “诸比丘！无明的开端是无法了知的：‘在这之前没有无明，然后无明才产生出来。’诸比丘！虽然话是这么说，但是，应当知道的是：‘因为这个缘故而有无明’。诸比丘！再者，我说无明是有食粮的，不是没有食粮的；什么是无明的食粮呢？应当说是五种盖障。诸比丘！再者，我说五盖是有食粮的，不是没有食粮的；什么是五盖的食粮呢？应当说是三种恶行。诸比丘！再者，我说三种恶行是有食粮的，不是没有食粮的；什么是三种恶行的食粮呢？应当说是以不守护诸根为食粮。诸比丘！再者，我说不守护诸根是有食粮的，不是没有食粮的；什么是不守护诸根的食粮呢？应当说是没有正念和正知。诸比丘！再者，我说没有正念和正知是有食粮的，不是没有食粮的；什么是没有正念和正知的食粮呢？应当说是不如理作意是食粮。诸比丘！再者，我说不如理作意是有食粮的，不是没有食粮的；什么是不如理作意的食粮呢？应当说是不信是食粮。诸比丘！再者，我说不信是有食粮的，不是没有食粮的；什么是不信的食粮呢？应当说是听闻邪法是食粮。诸比丘！再者，我说听闻邪法是有食粮的，不是没有食粮的；什么是听闻邪法的食粮呢？应当说是亲近恶知识是食粮。

二 诸比丘！像这样，如果具足了亲近恶知识，就会具足听闻邪法；如果具足了听闻邪法，就会具足不信；如果具足了不信，就会具足不如理作意；如果具足了不如理作意，就会具足没有正念和正知；如果具足了没有正念和正知，就会具足不守护诸根；如果具足了不守护诸根，就会具足三种恶行；如果具足了三种恶行，就会具足五盖；如果具足了五盖，就会具足无明。

像这样，无明有了食粮，无明就会滋长圆满。

三 诸比丘！譬如山上下大雨时，雨水顺着低处流淌，会依次填满山洞、山涧和溪谷；山洞、山涧和溪谷填满了，就会填满小池塘；小池塘填满了，就会填满大池塘；大池塘填满了，就会填满小河流；小河流填满了，就会填满大河流；大河流填满了，就会填满大海（海洋）。像这样，这个大海（海洋）有了来源（食粮），大海（海洋）就会圆满。

诸比丘！像这样，如果具足了亲近恶知识，就会具足听闻邪法；如果具足了听闻邪法，就会具足不信；如果具足了不信，就会具足不如理作意；如果具足了不如理作意，就会具足没有正念和正知；如果具足了没有正念和正知，就会具足不守护诸根；如果具足了不守护诸根，就会具足三种恶行；如果具足了三种恶行，就会具足五盖；如果具足了五盖，就会具足无明。像这样，无明有了食粮，无明就会滋长圆满。

四 诸比丘！再者，我说正知解脱（明解脱）是有食粮的，不是没有食粮的；什么是正知解脱的食粮呢？应当说是七觉支是食粮。诸比丘！再者，我说七觉支是有食粮的，不是没有食粮的；什么是七觉支的食粮呢？应当说是四念住是食粮。诸比丘！再者，我说四念住是有食粮的，不是没有食粮的；什么是四念住的食粮呢？应当说是三种善行是食粮。诸比丘！再者，我说三种善行是有食粮的，不是没有食粮的；什么是三种善行的食粮呢？应当说是守护诸根是食粮。诸比丘！再者，我说守护诸根是有食粮的，不是没有食粮的；什么是守护诸根的食粮呢？应当说是正念正知是食粮。诸比丘！再者，我说正念正知是有食粮的，不是没有食粮的；什么是正念正知的食粮呢？应当说是如理作意是食粮。诸比丘！再者，我说如理作意是有食粮的，不是没有食粮的；什么是如理作意的食粮呢？应当说是信心是食粮。诸比丘！再者，我说信心是有食粮的，不是没有食粮的；什么是信心的食粮呢？应当说是听闻正法是食粮。诸比丘！再者，我说听闻正法是有食粮的，不是没有食粮的；什么是听闻正法的食粮呢？应当说是亲近善知识是食粮。

五 诸比丘！像这样，如果具足了亲近善知识，就会具足听闻正法；如果具足了听闻正法，就会具足信心：如果具足了信心，就会具足如理作意；如果具足了如理作意，就会具足正念正知；如果具足了正念正知，就会具足守护诸根；如果具足了守护诸根，就会具足三种善行；如果具足了三种善行，就会具足四念住；如果具足了四念住，就会具足七觉支；如果具足了七觉支，就会具足正知解脱。

像这样，正知解脱有了食粮，正知解脱就会圆满。

六 诸比丘！譬如山上下大雨时，雨水顺着低处流淌，会依次填满山洞、山涧和溪谷；山洞、山涧和溪谷填满了，就会填满小池塘；小池塘填满了，就会填满大池塘；大池塘填满了，就会填满小河流；小河流填满了，就会填满大河流。大河流填满了，就会填满大海（海洋）。像这样，这个大海（海洋）有了来源（食粮），大海（海洋）就会圆满。

诸比丘！像这样，如果具足了亲近善知识，就会具足听闻正法；如果具足了听闻正法，就会具足信心；如果具足了信心，就会具足如理作意；如果具足了如理作意，就会具足正念正知；如果具足了正念正知，就会具足守护诸根；如果具足了守护诸根，就会具足三种善行；如果具足了三种善行，就会具足四念住；如果具足了四念住，就会具足七觉支；如果具足了七觉支，就会具足正知解脱。

像这样，正知解脱有了食粮，正知解脱就会圆满。”

☸.....................................................................

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.4.16 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 10.51-100)/2.2 Yamakavagga 双品 (AN 10.61-70)”

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【经名】 2.2.2 Taṇhāsutta 有爱 (AN 10.62)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Ḍtaṇhāsuttaṃ

《有爱经》

☆ 轮回的因缘 ➾

① 亲近恶知识──结交不正直人士；

② 听闻恶法──迷信不道德的偏见；

③ 不信──对于佛法僧戒心存怀疑；

④ 不如理作意──不正确注意五盖；

⑤ 失念不观照──对四念住不正知；

⑥ 不防护根门──不清净守护六根；

⑦ 三恶行──造作身、语、意恶业；

⑧ 五盖──被五盖烦恼障碍了智慧；

⑨ 无明──不以其智慧洞察四圣谛；

⑩ 有爱──渴望再生导致轮回转世。

☆ 涅槃的道迹 ➾

① 亲近善知识──结交有道德人士；

② 听闻正法──信受佛陀真实教导；

③ 有信仰──对于佛法僧戒有信心；

④ 如理作意──彻底内观去除五盖；

⑤ 注意观照──对四念住正念正知；

⑥ 防护根门──清净守护六根律仪；

⑦ 三善行──具足身、语、意功德；

⑧ 四念住──由身语意成就四念住；

⑨ 七菩提分──依戒定慧觉行圆满；

⑩ 明与解脱──导致涅槃不再流转。

第一章 ✫ 轮回本际

62. “Purimā, bhikkhave, koṭi na paññāyati bhavataṇhāya –

（那时，世尊说：）

“诸比丘！对于‘有爱——渴望再生导致轮回转世’的根源，不能用智慧了知的人（，他会错误地思考）：

‘ito pubbe bhavataṇhā nāhosi, atha pacchā samabhavī’ti.

‘在此之前，不曾存在“有爱”；然后在此之后，随即自己变成了“有爱”！’

Evañcetaṃ, bhikkhave, vuccati,

如此，诸比丘！这仅仅是会被他人欺骗的说法。

atha ca pana paññāyati –

与此相反，用智慧了知的人（，他会正确地思考）：

‘idappaccayā bhavataṇhā’ti.

‘这是“有爱”的缘起所依——必要条件！’

卍　　　　卍　　　　卍

第二章 ✫ 近恶知识

第一节 ❦ 有爱之因

一、 无明缘爱

“Bhavataṇhāmpāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ.

再者，诸比丘！我必须说：‘“有爱”是有资粮滋养的，并非没有资粮滋养！’

Ko cāhāro bhavataṇhāya?

然而，‘有爱’通过什么资粮滋养，才导致轮回转世呢？

‘Avijjā’tissa vacanīyaṃ.

应当回答他：‘无明（——对于“四圣谛”苦、集、灭、道，不能以其智慧彻底了知）！’

二、 五盖缘痴

Avijjampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ.

再者，诸比丘！我必须说：‘“无明”是有资粮滋养的，并非没有资粮滋养！’

Ko cāhāro avijjāya?

然而，‘无明’通过什么资粮滋养（，才导致有爱）呢？

‘Pañca nīvaraṇā’tissa vacanīyaṃ.

应当回答他：‘五盖（——贪欲盖、瞋恚盖、昏沉睡眠盖、掉举追悔盖、疑盖）！’

三、 恶行缘盖

Pañca nīvaraṇepāhaṃ, bhikkhave, sāhāre vadāmi, no anāhāre.

再者，诸比丘！我必须说：‘“五盖”是有资粮滋养的，并非没有资粮滋养！’

Ko cāhāro pañcannaṃ nīvaraṇānaṃ?

然而，‘五盖’通过什么资粮滋养（，才导致无明）呢？

‘Tīṇi duccaritānī’tissa vacanīyaṃ.

应当回答他：‘三恶行（——身恶行、语恶行、意恶行）！’

四、 不护缘恶

Tīṇipāhaṃ, bhikkhave, duccaritāni sāhārāni vadāmi, no anāhārāni.

再者，诸比丘！我必须说：‘“三恶行”是有资粮滋养的，并非没有资粮滋养！’

Ko cāhāro tiṇṇannaṃ duccaritānaṃ?

然而，‘三恶行’通过什么资粮滋养（，才导致五盖）呢？

‘Indriyaasaṃvaro’tissa vacanīyaṃ.

应当回答他：‘不防护根门（——不守护根门的清净律仪）！’

五、 邪缘不护

Indriyaasaṃvarampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ.

再者，诸比丘！我必须说：‘“不防护根门”是有资粮滋养的，并非没有资粮滋养！’

Ko cāhāro indriyaasaṃvarassa?

然而，‘不防护根门’通过什么资粮滋养（，才导致三恶行）呢？

‘Asatāsampajaññan’tissa vacanīyaṃ.

应当回答他：‘失念不正知（——对于“四念住”身、受、心、法，不能保持正念正知）！’

六、 非理缘邪

Asatāsampajaññampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ.

再者，诸比丘！我必须说：‘“失念不正知”是有资粮滋养的，并非没有资粮滋养！’

Ko cāhāro asatā sampajaññassa?

然而，‘失念不正知’通过什么资粮滋养（，才导致不防护根门）呢？

‘Ayonisomanasikāro’tissa vacanīyaṃ.

应当回答他：‘不如理作意（——对于“五盖”，以不恰当、欠思考的方式去关注）！’

七、 疑缘非理

Ayonisomanasikārampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ.

再者，诸比丘！我必须说：‘“不如理作意”是有资粮滋养的，并非没有资粮滋养！’

Ko cāhāro ayonisomanasikārassa?

然而，‘不如理作意’通过什么资粮滋养（，才导致失念不正知）呢？

‘Assaddhiyan’tissa vacanīyaṃ.

应当回答他：‘不信（——对于“四预流分”亲近善知识、听闻正法、如理作意、法随法行，心存怀疑）！’

八、 邪见缘疑

Assaddhiyampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ.

再者，诸比丘！我必须说：‘“不信”是有资粮滋养的，并非没有资粮滋养！’

Ko cāhāro assaddhiyassa?

然而，‘不信’通过什么资粮滋养（，才导致不如理作意）呢？

‘Assaddhammassavanan’tissa vacanīyaṃ.

应当回答他：‘听闻恶法（——因相信不道德观念的言论，受其迷惑）！’

九、 师缘邪见

Assaddhammassavanampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ.

再者，诸比丘！我必须说：‘“听闻恶法”是有资粮滋养的，并非没有资粮滋养！’

Ko cāhāro assaddhammassavanassa?

然而，‘听闻恶法’通过什么资粮滋养（，才导致不信）呢？

‘Asappurisasaṃsevo’tissa vacanīyaṃ.

应当回答他：‘亲近恶知识（——结交背离伦理道德的不正直人士）！’

第二节 ❦ 邪师恶友

“Iti kho, bhikkhave,

诸比丘！正是如此——

一、 师缘邪见

asappurisasaṃsevo paripūro assaddhammassavanaṃ paripūreti,

（如果）实践‘亲近恶知识’完成之后，就会使‘听闻恶法’圆满；

二、 邪见缘疑

assaddhammassavanaṃ paripūraṃ assaddhiyaṃ paripūreti,

（如果）实践‘听闻恶法’完成之后，就会使‘不信’圆满；

三、 疑缘非理

assaddhiyaṃ paripūraṃ ayonisomanasikāraṃ paripūreti,

（如果）实践‘不信’完成之后，就会使‘不如理作意’圆满；

四、 非理缘邪

ayonisomanasikāro paripūro asatāsampajaññaṃ paripūreti,

（如果）实践‘不如理作意’完成之后，就会使‘失念不正知’圆满；

五、 邪缘不护

asatāsampajaññaṃ paripūraṃ indriyaasaṃvaraṃ paripūreti,

（如果）实践‘失念不正知’完成之后，就会使‘不防护根门’圆满；

六、 不护缘恶

indriyaasaṃvaro paripūro tīṇi duccaritāni paripūreti,

（如果）实践‘不防护根门’完成之后，就会使‘三恶行’圆满；

七、 恶行缘盖

tīṇi duccaritāni paripūrāni pañca nīvaraṇe paripūrenti,

（如果）实践‘三恶行’完成之后，就会使‘五盖’圆满；

八、 五盖缘痴

pañca nīvaraṇā paripūrā avijjaṃ paripūrenti,

（如果）实践‘五盖’完成之后，就会使‘无明’圆满；

九、 无明缘爱

avijjā paripūrā bhavataṇhaṃ paripūreti;

（如果）实践‘无明’完成之后，就会使‘有爱’圆满；

十、 有爱因食

evametissā bhavataṇhāya āhāro hoti, evañca pāripūri.

诸如此类，由于存在资粮的滋养，因此‘有爱——渴望再生导致轮回转世’跟着发生。

第三节 ❦ 恶贯满盈

“Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante

就像，诸比丘！当山上天降倾盆大雨之时——

taṃ udakaṃ yathāninnaṃ pavattamānaṃ pabbatakandarapadarasākhā paripūreti,

那水如果先将低洼地区溢满之后，才使山岩、溪涧充满；

pabbatakandarapadarasākhā paripūrā kusobbhe paripūrenti,

先将山岩、溪涧溢满之后，才使小池塘充满；

kusobbhā paripūrā mahāsobbhe paripūrenti,

先将小池塘溢满之后，才使大池塘充满；

mahāsobbhā paripūrā kunnadiyo paripūrenti,

先将大池塘溢满之后，才使小河川充满；

kunnadiyo paripūrā mahānadiyo paripūrenti,

先将小河川溢满之后，才使大河川充满；

mahānadiyo paripūrā mahāsamuddaṃ sāgaraṃ paripūrenti;

先将大河川溢满之后，才使大海洋充满；

evametassa mahāsamuddassa sāgarassa āhāro hoti, evañca pāripūri.

诸如此类，由于存在大海资粮的滋养，因此大海洋跟着出现。

“Evamevaṃ kho, bhikkhave,

诸比丘！正是如此——

一、 师缘邪见

asappurisasaṃsevo paripūro assaddhammassavanaṃ paripūreti,

（如果）实践‘亲近恶知识’完成之后，就会使‘听闻恶法’圆满；

二、 邪见缘疑

assaddhammassavanaṃ paripūraṃ assaddhiyaṃ paripūreti,

（如果）实践‘听闻恶法’完成之后，就会使‘不信’圆满；

三、 疑缘非理

assaddhiyaṃ paripūraṃ ayonisomanasikāraṃ paripūreti,

（如果）实践‘不信’完成之后，就会使‘不如理作意’圆满；

四、 非理缘邪

ayonisomanasikāro paripūro asatāsampajaññaṃ paripūreti,

（如果）实践‘不如理作意’完成之后，就会使‘失念不正知’圆满；

五、 邪缘不护

asatāsampajaññaṃ paripūraṃ indriyaasaṃvaraṃ paripūreti,

（如果）实践‘失念不正知’完成之后，就会使‘不防护根门’圆满；

六、 不护缘恶

indriyaasaṃvaro paripūro tīṇi duccaritāni paripūreti,

（如果）实践‘不防护根门’完成之后，就会使‘三恶行’圆满；

七、 恶行缘盖

tīṇi duccaritāni paripūrāni pañca nīvaraṇe paripūrenti,

（如果）实践‘三恶行’完成之后，就会使‘五盖’圆满；

八、 五盖缘痴

pañca nīvaraṇā paripūrā avijjaṃ paripūrenti,

（如果）实践‘五盖’完成之后，就会使‘无明’圆满；

九、 无明缘爱

avijjā paripūrā bhavataṇhaṃ paripūreti;

（如果）实践‘无明’完成之后，就会使‘有爱’圆满；

十、 有爱因食

evametissā bhavataṇhāya āhāro hoti, evañca pāripūri.

诸如此类，由于存在资粮的滋养，因此‘有爱——渴望再生导致轮回转世’跟着发生。

卍　　　　卍　　　　卍

第三章 ✫ 近善知识

第一节 ❦ 有明之因

一、 觉支缘悟

“Vijjāvimuttimpāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ.

再者，诸比丘！我必须说：‘“（漏尽）明与（慧）解脱”是有资粮滋养的，并非没有资粮滋养！’

Ko cāhāro vijjāvimuttiyā?

然而，‘（漏尽）明与（慧）解脱’通过什么资粮滋养（，才导致离开轮回转世）呢？

‘Satta bojjhaṅgā’tissa vacanīyaṃ.

应当回答他：‘七菩提分（——念觉支、择法觉支、精进觉支、喜觉支、轻安觉支、定觉支、舍觉支）！’

二、 念住缘觉

Sattapāhaṃ, bhikkhave, bojjhaṅge sāhāre vadāmi, no anāhāre.

再者，诸比丘！我必须说：‘“七菩提分”是有资粮滋养的，并非没有资粮滋养！’

Ko cāhāro sattannaṃ bojjhaṅgānaṃ?

然而，‘七菩提分’通过什么资粮滋养（，才导致漏尽明与慧解脱）呢？

‘Cattāro satipaṭṭhānā’tissa vacanīyaṃ.

应当回答他：‘四念住（——身念住、受念住、心念住、法念住）！’

三、 善行缘念

Cattāropāhaṃ, bhikkhave, satipaṭṭhāne sāhāre vadāmi, no anāhāre.

再者，诸比丘！我必须说：‘“四念住”是有资粮滋养的，并非没有资粮滋养！’

Ko cāhāro catunnaṃ satipaṭṭhānānaṃ?

然而，‘四念住’通过什么资粮滋养（，才导致圆满七菩提分）呢？

‘Tīṇi sucaritānī’tissa vacanīyaṃ.

应当回答他：‘三善行（——身善行、语善行、意善行）！’

四、 护根缘善

Tīṇipāhaṃ, bhikkhave, sucaritāni sāhārāni vadāmi, no anāhārāni.

再者，诸比丘！我必须说：‘“三善行”是有资粮滋养的，并非没有资粮滋养！’

Ko cāhāro tiṇṇannaṃ sucaritānaṃ?

然而，‘三善行’通过什么资粮滋养（，才导致圆满四念住）呢？

‘Indriyasaṃvaro’tissa vacanīyaṃ.

应当回答他：‘防护根门（——守护根门的清净律仪）！’

五、 正念缘护

Indriyasaṃvarampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ.

再者，诸比丘！我必须说：‘“防护根门”是有资粮滋养的，并非没有资粮滋养！’

Ko cāhāro indriyasaṃvarassa?

然而，‘防护根门’通过什么资粮滋养（，才导致三善行）呢？

‘Satisampajaññan’tissa vacanīyaṃ.

应当回答他：‘正念正知（——对于“四念住”身、受、心、法，保持正念正知）！’

六、 理缘正念

Satisampajaññampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ.

再者，诸比丘！我必须说：‘“正念正知”是有资粮滋养的，并非没有资粮滋养！’

Ko cāhāro satisampajaññassa?

然而，‘正念正知’通过什么资粮滋养（，才导致防护根门）呢？

‘Yonisomanasikāro’tissa vacanīyaṃ.

应当回答他：‘如理作意（——对于“五盖”，通过完整彻底、明智审慎地内观而舍离）！’

七、 信缘如理

Yonisomanasikārampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ.

再者，诸比丘！我必须说：‘“如理作意”是有资粮滋养的，并非没有资粮滋养！’

Ko cāhāro yonisomanasikārassa?

然而，‘如理作意’通过什么资粮滋养（，才导致正念正知）呢？

‘Saddhā’tissa vacanīyaṃ.

应当回答他：‘有信仰（——对于“四预流分”亲近善知识、听闻正法、如理作意、法随法行，热忱净信）！’

八、 正见缘信

Saddhampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ.

再者，诸比丘！我必须说：‘“有信仰”是有资粮滋养的，并非没有资粮滋养！’

Ko cāhāro saddhāya?

然而，‘有信仰’通过什么资粮滋养（，才导致如理作意）呢？

‘Saddhammassavanan’tissa vacanīyaṃ.

应当回答他：‘听闻正法（——对于佛陀真实的教导，欢喜听受）！’

九、 师缘正见

Saddhammassavanampāhaṃ, bhikkhave, sāhāraṃ vadāmi, no anāhāraṃ.

再者，诸比丘！我必须说：‘“听闻正法”是有资粮滋养的，并非没有资粮滋养！’

Ko cāhāro saddhammassavanassa?

然而，‘听闻正法’通过什么资粮滋养（，才导致有信仰）呢？

‘Sappurisasaṃsevo’tissa vacanīyaṃ.

应当回答他：‘亲近善知识（——结交具备伦理道德的正直人士）！’

第二节 ❦ 良师益友

一、 师缘正见

“Iti kho, bhikkhave,

诸比丘！正是如此——

sappurisasaṃsevo paripūro saddhammassavanaṃ paripūreti,

（如果）实践‘亲近善知识’完成之后，就会使‘听闻正法’圆满；

二、 正见缘信

saddhammassavanaṃ paripūraṃ saddhaṃ paripūreti,

（如果）实践‘听闻正法’完成之后，就会使‘有信仰’圆满；

三、 信缘如理

saddhā paripūrā yonisomanasikāraṃ paripūreti,

（如果）实践‘有信仰’完成之后，就会使‘如理作意’圆满；

四、 理缘正念

yonisomanasikāro paripūro satisampajaññaṃ paripūreti,

（如果）实践‘如理作意’完成之后，就会使‘正念正知’圆满；

五、 正念缘护

satisampajaññaṃ paripūraṃ indriyasaṃvaraṃ paripūreti,

（如果）实践‘正念正知’完成之后，就会使‘防护根门’圆满；

六、 护根缘善

indriyasaṃvaro paripūro tīṇi sucaritāni paripūreti,

（如果）实践‘防护根门’完成之后，就会使‘三善行’圆满；

七、 善行缘念

tīṇi sucaritāni paripūrāni cattāro satipaṭṭhāne paripūrenti,

（如果）实践‘三善行’完成之后，就会使‘四念住’圆满；

八、 念住缘觉

cattāro satipaṭṭhānā paripūrā satta bojjhaṅge paripūrenti,

（如果）实践‘四念住’完成之后，就会使‘七菩提分’圆满；

九、 觉支缘悟

satta bojjhaṅgā paripūrā vijjāvimuttiṃ paripūrenti;

（如果）实践‘七菩提分’完成之后，就会使‘（漏尽）明与（慧）解脱’圆满；

十、 有明因食

evametissā vijjāvimuttiyā āhāro hoti, evañca pāripūri.

诸如此类，由于存在资粮的滋养，因此‘（漏尽）明与（慧）解脱（——导致涅槃不再流转）’跟着实践。

第三节 ❦ 满功德海

“Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante

就像，诸比丘！当山上天降倾盆大雨之时——

taṃ udakaṃ yathāninnaṃ pavattamānaṃ…pe…

那水如果先将低洼地区溢满之后，才使山岩、溪涧充满；

先将山岩、溪涧溢满之后，才使小池塘充满；

先将小池塘溢满之后，才使大池塘充满；

先将大池塘溢满之后，才使小河川充满；

先将小河川溢满之后，才使大河川充满；

先将大河川溢满之后，才使大海洋充满；

evametassa mahāsamuddassa sāgarassa āhāro hoti, evañca pāripūri.

诸如此类，由于存在大海资粮的滋养，因此大海洋跟着出现。

Evamevaṃ kho, bhikkhave,

诸比丘！正是如此——

一、 师缘正见

sappurisasaṃsevo paripūro saddhammassavanaṃ paripūreti

（如果）实践‘亲近善知识’完成之后，就会使‘听闻正法’圆满；

二、 正见缘信

…pe…

（如果）实践‘听闻正法’完成之后，就会使‘有信仰’圆满；

三、 信缘如理

（如果）实践‘有信仰’完成之后，就会使‘如理作意’圆满；

四、 理缘正念

（如果）实践‘如理作意’完成之后，就会使‘正念正知’圆满；

五、 正念缘护

（如果）实践‘正念正知’完成之后，就会使‘防护根门’圆满；

六、 护根缘善

（如果）实践‘防护根门’完成之后，就会使‘三善行’圆满；

七、 善行缘念

（如果）实践‘三善行’完成之后，就会使‘四念住’圆满；

八、 念住缘觉

（如果）实践‘四念住’完成之后，就会使‘七菩提分’圆满；

九、 觉支缘悟

（如果）实践‘七菩提分’完成之后，就会使‘（漏尽）明与（慧）解脱’圆满；

十、 有明因食

evametissā vijjāvimuttiyā āhāro hoti, evañca pāripūrī”ti.

诸如此类，由于存在资粮的滋养，因此‘（漏尽）明与（慧）解脱（——导致涅槃不再流转）’跟着实践。”

Dutiyaṃ.

有爱经 ～双品‧第二经终

～《增支部经典‧十集‧五十经篇之二‧双品‧Taṇhāsutta 有爱经》(AN 10.62)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 10.51-100)/2.2 Yamakavagga 双品 (AN 10.61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.3 Niṭṭhaṅgatasutta 达究竟者 (AN 10.63)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Niṭṭhaṅgatasuttaṃ

63. “Ye keci, bhikkhave, mayi niṭṭhaṃ gatā sabbe te diṭṭhisampannā. Tesaṃ diṭṭhisampannānaṃ pañcannaṃ idha niṭṭhā, pañcannaṃ idha vihāya niṭṭhā. Katamesaṃ pañcannaṃ idha niṭṭhā? Sattakkhattuparamassa, kolaṃkolassa, ekabījissa, sakadāgāmissa, yo ca diṭṭheva dhamme arahā – imesaṃ pañcannaṃ idha niṭṭhā. Katamesaṃ pañcannaṃ idha vihāya niṭṭhā? Antarāparinibbāyissa, upahaccaparinibbāyissa, asaṅkhāraparinibbāyissa, sasaṅkhāraparinibbāyissa, uddhaṃsotassa akaniṭṭhagāmino – imesaṃ pañcannaṃ idha vihāya niṭṭhā. Ye keci, bhikkhave, mayi niṭṭhaṃ gatā, sabbe te diṭṭhisampannā. Tesaṃ diṭṭhisampannānaṃ imesaṃ pañcannaṃ idha niṭṭhā, imesaṃ pañcannaṃ idha vihāya niṭṭhā”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

六十三 达究竟者

一 “诸比丘！所有对我达到究竟的人都具足了正见。这些具足正见的人当中，有五种人在此世达到究竟，有五种人舍弃此世之后才达到究竟。

是哪五种人在此世达到究竟呢？

二 即：最多七次往返者、家家者、一种子者、一来者、以及在现世证得阿罗汉者。这五种人在此世达到究竟。

是哪五种人舍弃此世之后才达到究竟呢？

三 即：中般涅槃者、生般涅槃者（upahacca-parinibbāyī）、无行般涅槃者、有行般涅槃者、上流至色究竟天者。这五种人舍弃此世之后才达到究竟。

诸比丘！所有对我达到究竟的人都具足了正见。这些具足正见的人当中，有五种人在此世达到究竟，有五种人舍弃此世之后才达到究竟。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 10.51-100)/2.2 Yamakavagga 双品 (AN 10.61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.4 Aveccappasannasutta 预流证净 (AN 10.64)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Aveccappasannasuttaṃ

64. “Ye keci, bhikkhave, mayi aveccappasannā, sabbe te sotāpannā. Tesaṃ sotāpannānaṃ pañcannaṃ idha niṭṭhā, pañcannaṃ idha vihāya niṭṭhā. Katamesaṃ pañcannaṃ idha niṭṭhā? Sattakkhattuparamassa, kolaṃkolassa, ekabījissa, sakadāgāmissa, yo ca diṭṭheva dhamme arahā – imesaṃ pañcannaṃ idha niṭṭhā. Katamesaṃ pañcannaṃ idha vihāya niṭṭhā? Antarāparinibbāyissa, upahaccaparinibbāyissa, asaṅkhāraparinibbāyissa, sasaṅkhāraparinibbāyissa, uddhaṃsotassa akaniṭṭhagāmino – imesaṃ pañcannaṃ idha vihāya niṭṭhā. Ye keci, bhikkhave, mayi aveccappasannā sabbe te sotāpannā. Tesaṃ sotāpannānaṃ imesaṃ pañcannaṃ idha niṭṭhā, imesaṃ pañcannaṃ idha vihāya niṭṭhā”ti. Catutthaṃ.

☸---------------------------------------------------------------------

六十四 预流证净

一 “诸比丘！所有对我证得净信的人都是预流者。这些预流者当中，有五种人在此世达到究竟，有五种人舍弃此世之后才达到究竟。

是哪五种人在此世达到究竟呢？

二 即：最多七次往返者、家家者、一种子者、一来者、以及在现世证得阿罗汉者。这五种人在此世达到究竟。

是哪五种人舍弃此世之后才达到究竟呢？

三 即：中般涅槃者、生般涅槃者、无行般涅槃者、有行般涅槃者、上流至色究竟天者。这五种人舍弃此世之后才达到究竟。

诸比丘！所有对我证得净信的人都是预流者。这些预流者当中，有五种人在此世达到究竟，有五种人舍弃此世之后才达到究竟。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 10.51-100)/2.2 Yamakavagga 双品 (AN 10.61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.5 Paṭhamasukhasutta 乐之一 (AN 10.65)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Paṭhamasukhasuttaṃ

65. Ekaṃ samayaṃ āyasmā sāriputto magadhesu viharati nālakagāmake. Atha kho sāmaṇḍakāni paribbājako yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sāmaṇḍakāni paribbājako āyasmantaṃ sāriputtaṃ etadavoca –

“Kiṃ nu kho, āvuso sāriputta, sukhaṃ, kiṃ dukkhan”ti? “Abhinibbatti kho, āvuso, dukkhā, anabhinibbatti sukhā. Abhinibbattiyā, āvuso, sati idaṃ dukkhaṃ pāṭikaṅkhaṃ – sītaṃ uṇhaṃ jighacchā pipāsā uccāro passāvo aggisamphasso daṇḍasamphasso satthasamphasso ñātīpi mittāpi saṅgamma samāgamma rosenti. Abhinibbattiyā, āvuso, sati idaṃ dukkhaṃ pāṭikaṅkhaṃ. Anabhinibbattiyā, āvuso, sati idaṃ sukhaṃ pāṭikaṅkhaṃ – na sītaṃ na uṇhaṃ na jighacchā na pipāsā na uccāro na passāvo na aggisamphasso na daṇḍasamphasso na satthasamphasso ñātīpi mittāpi saṅgamma samāgamma na rosenti. Anabhinibbattiyā, āvuso, sati idaṃ sukhaṃ pāṭikaṅkhan”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

六十五 乐（一）

一 那时，具寿舍利弗住在摩揭陀国的那罗村落。当时，名叫萨曼达卡尼的遍行外道来到具寿舍利弗那里；到了之后，与具寿舍利弗互相问候。说了些令人欢喜、值得忆念的话后，坐在一边。坐在一边的萨曼达卡尼遍行外道对具寿舍利弗这样说：

“友舍利弗！什么是乐，什么是苦呢？”

二 “朋友！再生是苦，不再生是乐。

朋友！有再生的时候，就会有这样的苦：［比如］寒冷、炎热、饥饿、口渴、大小便、被火灼烧、被棍杖打、被刀剑伤，亲戚、朋友们也会聚集在一起互相惹恼。

朋友！有再生的时候，就会有这样的苦。

三 朋友！没有再生的时候，就会有这样的乐：［比如］没有寒冷、没有炎热、没有饥饿、没有口渴、没有大小便、没有被火灼烧、没有被棍杖打、没有被刀剑伤，亲戚、朋友们聚集在一起也不会互相惹恼。

朋友！没有再生的时候，就会有这样的乐。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 10.51-100)/2.2 Yamakavagga 双品 (AN 10.61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.6 Dutiyasukhasutta 乐之二 (AN 10.66)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Dutiyasukhasuttaṃ

66. Ekaṃ samayaṃ āyasmā sāriputto magadhesu viharati nālakagāmake. Atha kho sāmaṇḍakāni paribbājako yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sāmaṇḍakāni paribbājako āyasmantaṃ sāriputtaṃ etadavoca –

“Kiṃ nu kho, āvuso, sāriputta, imasmiṃ dhammavinaye sukhaṃ, kiṃ dukkhan”ti? “Anabhirati kho, āvuso, imasmiṃ dhammavinaye dukkhā, abhirati sukhā. Anabhiratiyā, āvuso, sati idaṃ dukkhaṃ pāṭikaṅkhaṃ – gacchantopi sukhaṃ sātaṃ nādhigacchati, ṭhitopi… nisinnopi… sayānopi… gāmagatopi… araññagatopi… rukkhamūlagatopi… suññāgāragatopi… abbhokāsagatopi… bhikkhumajjhagatopi sukhaṃ sātaṃ nādhigacchati. Anabhiratiyā, āvuso, sati idaṃ dukkhaṃ pāṭikaṅkhaṃ.

“Abhiratiyā, āvuso, sati idaṃ sukhaṃ pāṭikaṅkhaṃ – gacchantopi sukhaṃ sātaṃ adhigacchati, ṭhitopi… nisinnopi… sayānopi… gāmagatopi… araññagatopi… rukkhamūlagatopi… suññāgāragatopi… abbhokāsagatopi… bhikkhumajjhagatopi sukhaṃ sātaṃ adhigacchati. Abhiratiyā, āvuso, sati idaṃ sukhaṃ pāṭikaṅkhan”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

六十六 乐（二）

一 那时，具寿舍利弗住在摩揭陀国的那罗村落。当时，名叫萨曼达卡尼的遍行外道来到具寿舍利弗那里；到了之后，与具寿舍利弗互相问候。［说了些令人欢喜、值得忆念的话后，坐在一边。］坐在一边的萨曼达卡尼遍行外道对具寿舍利弗这样说：

“友舍利弗！在这正法与戒律中，什么是乐，什么是苦呢？”

二 “朋友！在这正法与戒律中，不乐于此是苦，乐于此是乐。

朋友！不乐于此的时候，就会有这样的苦：［就是说］行走时得不到快乐安稳，站立时也［得不到快乐安稳］，坐着时也［得不到快乐安稳］，躺卧时也［得不到快乐安稳］，去到村庄时也［得不到快乐安稳］，去到森林时也［得不到快乐安稳］，去到树下时也［得不到快乐安稳］，去到空房子时也［得不到快乐安稳］，去到露天处时也［得不到快乐安稳］，身处比丘大众中时也得不到快乐安稳。

朋友！不乐于此的时候，就会有这样的苦。

三 朋友！乐于此的时候，就会有这样的乐：［就是说］行走时能得到快乐安稳，站立时也［能得到快乐安稳］，坐着时也［能得到快乐安稳］，躺卧时也［能得到快乐安稳］，去到村庄时也［能得到快乐安稳］，去到森林时也［能得到快乐安稳］，去到树下时也［能得到快乐安稳］，去到空房子时也［能得到快乐安稳］，去到露天处时也［能得到快乐安稳］，身处比丘大众中时也能得到快乐安稳。

朋友！乐于此的时候，就会有这样的乐。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 10.51-100)/2.2 Yamakavagga 双品 (AN 10.61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.7 Paṭhamanaḷakapānasutta 那罗伽林之一 (AN 10.67)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Paṭhamanaḷakapānasuttaṃ

67. Ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena naḷakapānaṃ nāma kosalānaṃ nigamo tadavasari. Tatra sudaṃ bhagavā naḷakapāne viharati palāsavane. Tena kho pana samayena bhagavā tadahuposathe bhikkhusaṅghaparivuto nisinno hoti. Atha kho bhagavā bahudeva rattiṃ bhikkhūnaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā āyasmantaṃ sāriputtaṃ āmantesi –

“Vigatathinamiddho [vigatathīnamiddho (sī. syā. kaṃ. pī.)] kho, sāriputta, bhikkhusaṅgho. Paṭibhātu taṃ, sāriputta, bhikkhūnaṃ dhammī kathā. Piṭṭhi me āgilāyati; tamahaṃ āyamissāmī”ti. “Evaṃ, bhante”ti kho āyasmā sāriputto bhagavato paccassosi.

Atha kho bhagavā catugguṇaṃ saṅghāṭiṃ paññāpetvā dakkhiṇena passena sīhaseyyaṃ kappesi pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasi karitvā. Tatra kho āyasmā sāriputto bhikkhū āmantesi – “āvuso bhikkhave”ti. “Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

“Yassa kassaci, āvuso, saddhā natthi kusalesu dhammesu, hirī [hiri (sī. syā. kaṃ. pī.)] natthi… ottappaṃ natthi … vīriyaṃ [viriyaṃ (sī. syā. kaṃ. pī.)] natthi… paññā natthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi. Seyyathāpi, āvuso, kāḷapakkhe candassa yā ratti vā divaso vā āgacchati, hāyateva vaṇṇena hāyati maṇḍalena hāyati ābhāya hāyati ārohapariṇāhena; evamevaṃ kho, āvuso, yassa kassaci saddhā natthi kusalesu dhammesu, hirī natthi… ottappaṃ natthi… vīriyaṃ natthi… paññā natthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.

“Assaddho purisapuggalo’ti, āvuso, parihānametaṃ; ‘ahiriko purisapuggalo’ti, āvuso, parihānametaṃ; ‘anottappī purisapuggalo’ti, āvuso, parihānametaṃ; ‘kusīto purisapuggalo’ti, āvuso, parihānametaṃ; ‘duppañño purisapuggalo’ti, āvuso, parihānametaṃ; ‘kodhano purisapuggalo’ti, āvuso, parihānametaṃ; ‘upanāhī purisapuggalo’ti, āvuso, parihānametaṃ; ‘pāpiccho purisapuggalo’ti, āvuso, parihānametaṃ; ‘pāpamitto purisapuggalo’ti, āvuso, parihānametaṃ; ‘micchādiṭṭhiko purisapuggalo’ti, āvuso, parihānametaṃ.

“Yassa kassaci, āvuso, saddhā atthi kusalesu dhammesu, hirī atthi… ottappaṃ atthi… paññā atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni. Seyyathāpi, āvuso, juṇhapakkhe candassa yā ratti vā divaso vā āgacchati, vaḍḍhateva vaṇṇena vaḍḍhati maṇḍalena vaḍḍhati ābhāya vaḍḍhati ārohapariṇāhena; evamevaṃ kho, āvuso, yassa kassaci saddhā atthi kusalesu dhammesu, hirī atthi… ottappaṃ atthi… vīriyaṃ atthi… paññā atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni.

“‘Saddho purisapuggalo’ti, āvuso, aparihānametaṃ; ‘hirīmā purisapuggalo’ti, āvuso, aparihānametaṃ; ‘ottappī purisapuggalo’ti, āvuso, aparihānametaṃ; ‘āraddhavīriyo purisapuggalo’ti, āvuso, aparihānametaṃ; ‘paññavā purisapuggalo’ti, āvuso, aparihānametaṃ; ‘akkodhano purisapuggalo’ti, āvuso, aparihānametaṃ; ‘anupanāhī purisapuggalo’ti, āvuso, aparihānametaṃ; ‘appiccho purisapuggalo’ti, āvuso, aparihānametaṃ; ‘kalyāṇamitto purisapuggalo’ti, āvuso, aparihānametaṃ; ‘sammādiṭṭhiko purisapuggalo’ti, āvuso, aparihānametan”ti.

Atha kho bhagavā paccuṭṭhāya āyasmantaṃ sāriputtaṃ āmantesi – “sādhu sādhu, sāriputta! Yassa kassaci, sāriputta, saddhā natthi kusalesu dhammesu, hirī natthi… ottappaṃ natthi… vīriyaṃ natthi… paññā natthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi. Seyyathāpi, sāriputta, kāḷapakkhe candassa yā ratti vā divaso vā āgacchati, hāyateva vaṇṇena hāyati maṇḍalena hāyati ābhāya hāyati ārohapariṇāhena; evamevaṃ kho, sāriputta, yassa kassaci saddhā natthi kusalesu dhammesu…pe… paññā natthi kusalesu dhammesu, tassa yā ratti vā divaso vā …pe… no vuddhi.

“‘Assaddho purisapuggalo’ti, sāriputta, parihānametaṃ; ahiriko… anottappī… kusīto… duppañño… kodhano… upanāhī… pāpiccho… pāpamitto… ‘micchādiṭṭhiko purisapuggalo’ti, sāriputta, parihānametaṃ.

“Yassa kassaci, sāriputta, saddhā atthi kusalesu dhammesu, hirī atthi… ottappaṃ atthi… vīriyaṃ atthi… paññā atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni. Seyyathāpi, sāriputta, juṇhapakkhe candassa yā ratti vā divaso vā āgacchati, vaḍḍhateva vaṇṇena vaḍḍhati maṇḍalena vaḍḍhati ābhāya vaḍḍhati ārohapariṇāhena; evamevaṃ kho, sāriputta, yassa kassaci saddhā atthi kusalesu dhammesu, hirī atthi… ottappaṃ atthi… vīriyaṃ atthi… paññā atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni.

“‘Saddho purisapuggalo’ti, sāriputta, aparihānametaṃ; hirīmā… ottappī… āraddhavīriyo… paññavā… akkodhano… anupanāhī… appiccho… kalyāṇamitto… ‘sammādiṭṭhiko purisapuggalo’ti, sāriputta, aparihānametan”ti. Sattamaṃ.

☸---------------------------------------------------------------------

六十七 那罗伽林之一

一 那时，世尊在拘萨罗国游行，与庞大的比丘僧团一起来到名叫那罗伽波宁的拘萨罗村镇。此时，世尊住在那罗伽波宁的帕拉沙树林。

那时，恰逢布萨日，世尊被比丘僧团围绕而坐。当时，世尊在夜晚的大部分时间里，为众比丘开示法要，教导、鼓励、激发、使他们欢喜后，环视沉默的比丘僧团，对具寿舍利弗说——

“舍利弗！比丘僧团已经远离了昏沉睡眠。舍利弗！请你为比丘们说法吧！我的背有些痛，我想伸展一下。”

“好的，大德！”

具寿舍利弗回答世尊。于是，世尊将僧伽梨衣折成四叠，右胁而卧，双足依次重叠，保持正念正知，作意起身之想，如同狮子一般卧下。

二 这时，具寿舍利弗对众比丘说：

“各位朋友，比丘们！”

“朋友！”

那些比丘回答具寿舍利弗。具寿舍利弗接着说：

三 “各位朋友！任何人如果对于善法没有信心，没有惭，没有愧，没有精进，对于善法没有智慧，那么无论白天还是黑夜到来，他在善法方面就只有损减可以预期，而没有增长。各位朋友！就像在月亮的黑分期（农历下半月），无论白天黑夜到来，月亮的颜色都会减损，圆度减损，光芒减损，大小减损；各位朋友！同样的，任何人如果对于善法没有信心，没有惭，没有愧，没有精进，对于善法没有智慧，那么无论白天还是黑夜到来，他在善法方面就只有损减可以预期，而没有增长。

各位朋友！被称为‘无信之人’，这是损减。各位朋友！被称为‘无惭之人’，这是损减。各位朋友！被称为‘无愧之人’（不害怕恶行后果），这是损减。各位朋友！被称为‘懈怠之人’，这是损减。各位朋友！被称为‘无慧之人’，这是损减。各位朋友！被称为‘易怒之人’，这是损减。各位朋友！被称为‘心怀怨恨之人’，这是损减。各位朋友！被称为‘恶欲之人’，这是损减。各位朋友！被称为‘有恶友之人’，这是损减。各位朋友！被称为‘邪见之人’，这是损减。

四 各位朋友！任何人如果对于善法有信心，有惭，有愧，有精进，对于善法有智慧，那么无论白天还是黑夜到来，他在善法方面只有增长可以预期，而没有损减。各位朋友！就像在月亮的白分期（农历上半月），无论白天黑夜到来，月亮的颜色都会增长，圆度增长，光芒增长，大小增长；各位朋友！同样的，任何人如果对于善法有信心，有惭，有愧，有精进，对于善法有智慧，那么无论白天还是黑夜到来，他在善法方面只有增长可以预期，而没有损减。

各位朋友！被称为‘有信之人’，这是不损减（即增长）。各位朋友！被称为‘有惭之人’，这是不损减。各位朋友！被称为‘有愧之人’，这是不损减。各位朋友！被称为‘勤奋精进之人’，这是不损减。各位朋友！被称为‘具慧之人’，这是不损减。各位朋友！被称为‘无怒之人’，这是不损减。各位朋友！被称为‘不怀怨恨之人’，这是不损减。各位朋友！被称为‘少欲之人’，这是不损减。各位朋友！被称为‘有善友之人’，这是不损减。各位朋友！被称为‘正见之人’，这是不损减。”

五 这时，世尊起身对具寿舍利弗说：

“善哉！善哉！舍利弗！舍利弗！任何人如果对于善法没有信心，没有惭，没有愧，没有精进，对于善法没有智慧，那么无论白天还是黑夜到来，他在善法方面就只有损减可以预期，而没有增长。舍利弗！就像在月亮的黑分期，无论白天黑夜到来，月亮的颜色都会减损，圆度减损，光芒减损，大小减损；舍利弗！同样的，任何人如果对于善法没有信心……［没有惭……没有愧……没有精进，］对于善法没有智慧，那么无论白天还是黑夜到来，他在善法方面就只有损减可以预期，而没有增长。

舍利弗！被称为‘无信之人’，这是损减。被称为‘无惭之人’……‘无愧之人’……‘懈怠之人’……‘无慧之人’……‘易怒之人’……‘心怀怨恨之人’……‘恶欲之人’……‘有恶友之人’……舍利弗！被称为‘邪见之人’，这是损减。

舍利弗！任何人如果对于善法有信心，有惭，有愧，有精进，对于善法有智慧，那么无论白天还是黑夜到来，他在善法方面只有增长可以预期，而没有损减。舍利弗！就像在月亮的白分期，无论白天黑夜到来，月亮的颜色都会增长，圆度增长，光芒增长，大小增长；舍利弗！同样的，任何人如果对于善法有信心，有惭，有愧，有精进，对于善法有智慧，那么无论白天还是黑夜到来，他在善法方面只有增长可以预期，而没有损减。

舍利弗！被称为‘有信之人’，这是不损减。舍利弗！被称为‘有惭之人’……‘有愧之人’……‘勤奋精进之人’……‘具慧之人’……‘无怒之人’……‘不怀怨恨之人’……‘少欲之人’……‘有善友之人’……舍利弗！被称为‘正见之人’，这是不损减。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 10.51-100)/2.2 Yamakavagga 双品 (AN 10.61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.8 Dutiyanaḷakapānasutta 那罗伽林之二 (AN 10.68)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Dutiyanaḷakapānasuttaṃ

68. Ekaṃ samayaṃ bhagavā naḷakapāne viharati palāsavane. Tena kho pana samayena bhagavā tadahuposathe bhikkhusaṅghaparivuto nisinno hoti. Atha kho bhagavā bahudeva rattiṃ bhikkhūnaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā āyasmantaṃ sāriputtaṃ āmantesi –

“Vigatathinamiddho kho, sāriputta, bhikkhusaṅgho. Paṭibhātu taṃ, sāriputta, bhikkhūnaṃ dhammī kathā. Piṭṭhi me āgilāyati; tamahaṃ āyamissāmī”ti. “Evaṃ, bhante”ti kho āyasmā sāriputto bhagavato paccassosi.

Atha kho bhagavā catugguṇaṃ saṅghāṭiṃ paññāpetvā dakkhiṇena passena sīhaseyyaṃ kappesi pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasi karitvā. Tatra kho āyasmā sāriputto bhikkhū āmantesi – “āvuso, bhikkhave”ti! “Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

“Yassa kassaci, āvuso, saddhā natthi kusalesu dhammesu, hirī natthi… ottappaṃ natthi… vīriyaṃ natthi… paññā natthi… sotāvadhānaṃ natthi… dhammadhāraṇā natthi… atthūpaparikkhā natthi… dhammānudhammappaṭipatti natthi… appamādo natthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi. Seyyathāpi, āvuso, kāḷapakkhe candassa yā ratti vā divaso vā āgacchati, hāyateva vaṇṇena hāyati maṇḍalena hāyati ābhāya hāyati ārohapariṇāhena; evamevaṃ kho, āvuso, yassa kassaci saddhā natthi kusalesu dhammesu, hirī natthi… ottappaṃ natthi… vīriyaṃ natthi… paññā natthi… sotāvadhānaṃ natthi… dhammadhāraṇā natthi… atthūpaparikkhā natthi… dhammānudhammappaṭipatti natthi… appamādo natthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.

“Yassa kassaci, āvuso, saddhā atthi kusalesu dhammesu, hirī atthi… ottappaṃ atthi… vīriyaṃ atthi… paññā atthi… sotāvadhānaṃ atthi… dhammadhāraṇā atthi… atthūpaparikkhā atthi… dhammānudhammappaṭipatti atthi… appamādo atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni. Seyyathāpi, āvuso, juṇhapakkhe candassa yā ratti vā divaso vā āgacchati, vaḍḍhateva vaṇṇena vaḍḍhati maṇḍalena vaḍḍhati ābhāya vaḍḍhati ārohapariṇāhena; evamevaṃ kho, āvuso, yassa kassaci saddhā atthi kusalesu dhammesu…pe… appamādo atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihānī”ti.

Atha kho bhagavā paccuṭṭhāya āyasmantaṃ sāriputtaṃ āmantesi – “sādhu sādhu, sāriputta! Yassa kassaci, sāriputta, saddhā natthi kusalesu dhammesu hirī natthi… ottappaṃ natthi… paññā natthi… vīriyaṃ natthi… sotāvadhānaṃ natthi… dhammadhāraṇā natthi… atthūpaparikkhā natthi… dhammānudhammappaṭipatti natthi… appamādo natthi kusalesu dhammesu tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi. Seyyathāpi, sāriputta, kāḷapakkhe candassa yā ratti vā divaso vā āgacchati, hāyateva vaṇṇena hāyati maṇḍalena hāyati ābhāya hāyati ārohapariṇāhena; evamevaṃ kho, sāriputta, yassa kassaci saddhā natthi kusalesu dhammesu…pe… appamādo natthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi.

“Yassa kassaci, sāriputta, saddhā atthi kusalesu dhammesu hirī atthi… ottappaṃ atthi… vīriyaṃ atthi… paññā atthi… sotāvadhānaṃ atthi… dhammadhāraṇā atthi… atthūpaparikkhā atthi… dhammānudhammappaṭipatti atthi… appamādo atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni. Seyyathāpi, sāriputta, juṇhapakkhe candassa yā ratti vā divaso vā āgacchati, vaḍḍhateva vaṇṇena vaḍḍhati maṇḍalena vaḍḍhati ābhāya vaḍḍhati ārohapariṇāhena; evamevaṃ kho, sāriputta, yassa kassaci saddhā atthi kusalesu dhammesu…pe… appamādo atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihānī”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

六十八 那罗伽林之二

一 那时，世尊住在那罗伽波宁的帕拉沙树林。

那时，恰逢布萨日，世尊被比丘僧团围绕而坐。当时，世尊在夜晚的大部分时间里，为众比丘开示法要，教导、鼓励、激发、使他们欢喜后，环视沉默的比丘僧团，对具寿舍利弗说：

“舍利弗！比丘僧团已经远离了昏沉睡眠。舍利弗！请你为比丘们说法吧！我的背有些痛，我想伸展一下。”

“好的，大德！”

具寿舍利弗回答世尊。于是，世尊将僧伽梨衣折成四叠，右胁而卧，双足依次重叠，保持正念正知，作意起身之想，如同狮子一般卧下。

二 这时，具寿舍利弗对众比丘说：

“各位朋友，比丘们！”

“朋友！”

那些比丘回答具寿舍利弗。具寿舍利弗接着说：

三 “各位朋友！任何人如果对于善法没有信心，没有惭，没有愧，没有精进，没有智慧，不倾耳听闻（法），不忆持（所闻之）法，不审察（法之）义理，不依法随法修行，对于善法不保持不放逸，那么无论白天还是黑夜到来，他在善法方面就只有损减可以预期，而没有增长。各位朋友！就像在月亮的黑分期，无论白天黑夜到来，月亮的颜色都会减损，圆度减损，光芒减损，大小减损；各位朋友！同样的，任何人如果对于善法没有信心……没有惭……没有愧……没有精进……没有智慧……不倾耳听闻……不忆持（法）……不审察义理……不依法随法修行，对于善法不保持不放逸，那么无论白天还是黑夜到来，他在善法方面就只有损减可以预期，而没有增长。

四 各位朋友！任何人如果对于善法有信心，有惭，有愧，有精进，有智慧，倾耳听闻（法），忆持（所闻之）法，审察（法之）义理，依法随法修行，对于善法保持不放逸，那么无论白天还是黑夜到来，他在善法方面只有增长可以预期，而没有损减。各位朋友！就像在月亮的白分期，无论白天黑夜到来，月亮的颜色都会增长，圆度增长，光芒增长，大小增长；各位朋友！同样的，任何人如果对于善法有信心……有惭……有愧……有精进……有智慧……倾耳听闻……忆持（法）……审察义理……依法随法修行，对于善法保持不放逸，那么无论白天还是黑夜到来，他在善法方面只有增长可以预期，而没有损减。”

五 这时，世尊起身对具寿舍利弗说：

“善哉！善哉！舍利弗！舍利弗！任何人如果对于善法没有信心……没有惭……没有愧……没有精进……没有智慧……不倾耳听闻……不忆持（法）……不审察义理……不依法随法修行，对于善法不保持不放逸，那么无论白天还是黑夜到来，他在善法方面就只有损减可以预期，而没有增长。舍利弗！就像在月亮的黑分期，无论白天黑夜到来，月亮的颜色都会减损，圆度减损，光芒减损，大小减损；舍利弗！同样的，任何人如果对于善法没有信心……［没有惭……没有愧……没有精进……没有智慧……不倾耳听闻……不忆持（法）……不审察义理……不依法随法修行，］对于善法不保持不放逸，那么无论白天还是黑夜到来，他在善法方面就只有损减可以预期，而没有增长。

舍利弗！任何人如果对于善法有信心……有惭……有愧……有精进……有智慧……倾耳听闻……忆持（法）……审察义理……依法随法修行，对于善法保持不放逸，那么无论白天还是黑夜到来，他在善法方面只有增长可以预期，而没有损减。舍利弗！就像在月亮的白分期，无论白天黑夜到来，月亮的颜色都会增长，圆度增长，光芒增长，大小增长；舍利弗！同样的，任何人如果对于善法有信心……［有惭……有愧……有精进……有智慧……倾耳听闻……忆持（法）……审察义理……依法随法修行，］对于善法保持不放逸，那么无论白天还是黑夜到来，他在善法方面只有增长可以预期，而没有损减。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 10.51-100)/2.2 Yamakavagga 双品 (AN 10.61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.9 Paṭhamakathāvatthusutta 论事之一 (AN 10.69)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Paṭhamakathāvatthusuttaṃ

69. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sambahulā bhikkhū pacchābhattaṃ piṇḍapātapaṭikkantā upaṭṭhānasālāyaṃ sannisinnā sannipatitā anekavihitaṃ tiracchānakathaṃ anuyuttā viharanti, seyyathidaṃ – [dī. ni. 1.17; ma. ni. 2.223; saṃ. ni. 5.1080; pāci. 508] rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ [itthikathaṃ purisakathaṃ (ka.) ma. ni. aṭṭha. 2.223 passitabbaṃ] sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vāti.

Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi – “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā sannipatitā, kā ca pana vo antarākathā vippakatā”ti?

“Idha mayaṃ, bhante, pacchābhattaṃ piṇḍapātapaṭikkantā upaṭṭhānasālāyaṃ sannisinnā sannipatitā anekavihitaṃ tiracchānakathaṃ anuyuttā viharāma, seyyathidaṃ – rājakathaṃ corakathaṃ…pe… itibhavābhavakathaṃ iti vā”ti. “Na kho panetaṃ, bhikkhave, tumhākaṃ patirūpaṃ kulaputtānaṃ saddhāya agārasmā anagāriyaṃ pabbajitānaṃ, yaṃ tumhe anekavihitaṃ tiracchānakathaṃ anuyuttā vihareyyātha, seyyathidaṃ – rājakathaṃ corakathaṃ mahāmattakathaṃ senākathaṃ bhayakathaṃ yuddhakathaṃ annakathaṃ pānakathaṃ vatthakathaṃ sayanakathaṃ mālākathaṃ gandhakathaṃ ñātikathaṃ yānakathaṃ gāmakathaṃ nigamakathaṃ nagarakathaṃ janapadakathaṃ itthikathaṃ sūrakathaṃ visikhākathaṃ kumbhaṭṭhānakathaṃ pubbapetakathaṃ nānattakathaṃ lokakkhāyikaṃ samuddakkhāyikaṃ itibhavābhavakathaṃ iti vāti.

“Dasayimāni, bhikkhave, kathāvatthūni. Katamāni dasa? Appicchakathā, santuṭṭhikathā, pavivekakathā, asaṃsaggakathā, vīriyārambhakathā, sīlakathā, samādhikathā, paññākathā, vimuttikathā, vimuttiñāṇadassanakathāti – imāni kho, bhikkhave, dasa kathāvatthūni.

“Imesaṃ ce tumhe, bhikkhave, dasannaṃ kathāvatthūnaṃ upādāyupādāya kathaṃ katheyyātha, imesampi candimasūriyānaṃ evaṃmahiddhikānaṃ evaṃmahānubhāvānaṃ tejasā tejaṃ pariyādiyeyyātha, ko pana vādo aññatitthiyānaṃ paribbājakānan”ti! Navamaṃ.

☸---------------------------------------------------------------------

六十九 论事 （一）

一 那时，世尊住在舍卫城的祇树给孤独园。

那时，众多比丘，午饭后从托钵处回来，聚集坐在集会堂，进行着各种无益的谈论而住，比如：关于国王的谈论、关于盗贼的谈论、关于大臣的谈论、关于军队的谈论、关于恐怖的谈论、关于战争的谈论、关于食物的谈论、关于饮料的谈论、关于衣服的谈论、关于卧具的谈论、关于花环的谈论、关于香料的谈论、关于亲戚的谈论、关于车乘的谈论、关于村庄的谈论、关于市镇的谈论、关于都城的谈论、关于地方的谈论、关于女人的谈论、关于英雄的谈论、关于街道的谈论、关于井边的谈论、关于祖先亡灵的谈论、各种杂谈、关于世间的传说、关于海洋的传说，以及关于存在与不存在的谈论等等。

二 那时，世尊在傍晚时分，从静处出来，前往集会堂，到了之后，在铺设好的座位上坐下。坐下后，世尊对比丘们说：

“比丘们！你们现在聚集坐在一起谈论什么呢？你们刚才中断了什么谈论？”

“尊者！我们在这里，午饭后从托钵处回来，聚集坐在集会堂，进行着各种无益的谈论而住，比如：关于国王的谈论、关于盗贼的谈论……等等……以及关于存在与不存在的谈论等等。”

“比丘们！你们这些有信心的善男子，为了信仰舍弃家庭而出家，这不适合你们，你们进行着各种无益的谈论而住；比如：关于国王的谈论、关于盗贼的谈论、关于大臣的谈论、关于军队的谈论、关于恐怖的谈论、关于战争的谈论、关于食物的谈论、关于饮料的谈论、关于衣服的谈论、关于卧具的谈论、关于花环的谈论、关于香料的谈论、关于亲戚的谈论、关于车乘的谈论、关于村庄的谈论、关于市镇的谈论、关于都城的谈论、关于地方的谈论、关于女人的谈论、关于英雄的谈论、关于街道的谈论、关于井边的谈论、关于祖先亡灵的谈论、各种杂谈、关于世间的传说、关于海洋的传说，以及关于存在与不存在的谈论等等。

比丘们！有十种值得谈论的事情。是哪十种呢？

三 即：关于少欲的谈论、关于知足的谈论、关于远离的谈论、关于不混杂的谈论、关于精进的谈论、关于戒律的谈论、关于禅定的谈论、关于智慧的谈论、关于解脱的谈论、关于解脱知见的谈论。

比丘们！这就是十种值得谈论的事情。

四 比丘们！如果你们能常常围绕这十种值得谈论的事情进行谈论，那么即使是具有如此大神通、如此大威力的日月，其光辉也能被你们（的德行光辉所）覆盖，更何况那些外道修行者呢？”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 10.51-100)/2.2 Yamakavagga 双品 (AN 10.61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.10 Dutiyakathāvatthusutta 论事之二 (AN 10.70)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Dutiyakathāvatthusuttaṃ

70. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sambahulā bhikkhū pacchābhattaṃ piṇḍapātapaṭikkantā upaṭṭhānasālāyaṃ sannisinnā sannipatitā anekavihitaṃ tiracchānakathaṃ anuyuttā viharanti, seyyathidaṃ – rājakathaṃ corakathaṃ mahāmattakathaṃ…pe… itibhavābhavakathaṃ iti vāti.

“Dasayimāni, bhikkhave, pāsaṃsāni ṭhānāni. Katamāni dasa? Idha, bhikkhave, bhikkhu attanā ca appiccho hoti, appicchakathañca bhikkhūnaṃ kattā hoti. ‘Appiccho bhikkhu appicchakathañca bhikkhūnaṃ kattā’ti pāsaṃsametaṃ ṭhānaṃ.

“Attanā ca santuṭṭho hoti, santuṭṭhikathañca bhikkhūnaṃ kattā hoti. ‘Santuṭṭho bhikkhu santuṭṭhikathañca bhikkhūnaṃ kattā’ti pāsaṃsametaṃ ṭhānaṃ.

“Attanā ca pavivitto hoti, pavivekakathañca bhikkhūnaṃ kattā hoti. ‘Pavivitto bhikkhu pavivekakathañca bhikkhūnaṃ kattā’ti pāsaṃsametaṃ ṭhānaṃ.

“Attanā ca asaṃsaṭṭho hoti, asaṃsaṭṭhakathañca bhikkhūnaṃ kattā hoti. ‘Asaṃsaṭṭho bhikkhu asaṃsaṭṭhakathañca bhikkhūnaṃ kattā’ti pāsaṃsametaṃ ṭhānaṃ.

“Attanā ca āraddhavīriyo hoti, vīriyārambhakathañca bhikkhūnaṃ kattā hoti. ‘Āraddhavīriyo bhikkhu vīriyārambhakathañca bhikkhūnaṃ kattā’ti pāsaṃsametaṃ ṭhānaṃ.

“Attanā ca sīlasampanno hoti, sīlasampadākathañca bhikkhūnaṃ kattā hoti. ‘Sīlasampanno bhikkhu sīlasampadākathañca bhikkhūnaṃ kattā’ti pāsaṃsametaṃ ṭhānaṃ.

“Attanā ca samādhisampanno hoti, samādhisampadākathañca bhikkhūnaṃ kattā hoti. ‘Samādhisampanno bhikkhu samādhisampadākathañca bhikkhūnaṃ kattā’ti pāsaṃsametaṃ ṭhānaṃ.

“Attanā ca paññāsampanno hoti, paññāsampadākathañca bhikkhūnaṃ kattā hoti. ‘Paññāsampanno bhikkhu paññāsampadākathañca bhikkhūnaṃ kattā’ti pāsaṃsametaṃ ṭhānaṃ.

“Attanā ca vimuttisampanno hoti, vimuttisampadākathañca bhikkhūnaṃ kattā hoti. ‘Vimuttisampanno bhikkhu vimuttisampadākathañca bhikkhūnaṃ kattā’ti pāsaṃsametaṃ ṭhānaṃ.

“Attanā ca vimuttiñāṇadassanasampanno hoti, vimuttiñāṇadassanasampadākathañca bhikkhūnaṃ kattā hoti. ‘Vimuttiñāṇadassanasampanno bhikkhu vimuttiñāṇadassanasampadākathañca bhikkhūnaṃ kattā’ti pāsaṃsametaṃ ṭhānaṃ. Imāni kho, bhikkhave, dasa pāsaṃsāni ṭhānānī”ti. Dasamaṃ.

Yamakavaggo dutiyo.

Tassuddānaṃ –

Avijjā taṇhā niṭṭhā ca, avecca dve sukhāni ca;

Naḷakapāne dve vuttā, kathāvatthūpare duveti.

☸---------------------------------------------------------------------

七十 论事（二）

一 “比丘们！有十种值得称赞的情形。是哪十种呢？

二 比丘们！这里有比丘，自己少欲，并且也为其他比丘说少欲的谈论。‘比丘少欲并且为其他比丘说少欲的谈论’，这是值得称赞的情形。

自己知足，并且也为其他比丘说知足的谈论。‘比丘知足并且为其他比丘说知足的谈论’，这是值得称赞的情形。

自己远离，并且也为其他比丘说远离的谈论。‘比丘远离并且为其他比丘说远离的谈论’，这是值得称赞的情形。

自己不混杂，并且也为其他比丘说不混杂的谈论。‘比丘不混杂并且为其他比丘说不混杂的谈论’，这是值得称赞的情形。

自己发起精进，并且也为其他比丘说发起精进的谈论。‘比丘发起精进并且为其他比丘说发起精进的谈论’，这是值得称赞的情形。

自己戒行具足，并且也为其他比丘说戒行具足的谈论。‘比丘戒行具足并且为其他比丘说戒行具足的谈论’，这是值得称赞的情形。

自己禅定具足，并且也为其他比丘说禅定具足的谈论。‘比丘禅定具足并且为其他比丘说禅定具足的谈论’，这是值得称赞的情形。

自己智慧具足，并且也为其他比丘说智慧具足的谈论。‘比丘智慧具足并且为其他比丘说智慧具足的谈论’，这是值得称赞的情形。

自己解脱具足，并且也为其他比丘说解脱具足的谈论。‘比丘解脱具足并且为其他比丘说解脱具足的谈论’，这是值得称赞的情形。

自己解脱知见具足，并且也为其他比丘说解脱知见具足的谈论。‘比丘解脱知见具足并且为其他比丘说解脱知见具足的谈论’，这是值得称赞的情形。

比丘们！这就是十种值得称赞的情形。”

第七 双品［完］

摄颂曰：

（一）无明、（二） ［有］爱、（三）究竟

（四）证净、（五～六）二乐

（七～八）二那罗伽波宁

（九～十）二论事。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 10.51-100)/2.3 Ākaṅkhavagga 愿品 (AN 10.71-80)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.1 Ākaṅkhasutta 比丘若愿 (AN 10.71)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(8) 3. Ākaṅkhavaggo

1. Ākaṅkhasuttaṃ

71. [a. ni. 4.12; itivu. 111] Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Sampannasīlā, bhikkhave, viharatha sampannapātimokkhā, pātimokkhasaṃvarasaṃvutā viharatha ācāragocarasampannā aṇumattesu vajjesu bhayadassāvino, samādāya sikkhatha sikkhāpadesu.

“Ākaṅkheyya ce, bhikkhave, bhikkhu ‘sabrahmacārīnaṃ piyo cassaṃ manāpo ca garu ca bhāvanīyo cā’ti, sīlesvevassa paripūrakārī ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṃ.

“Ākaṅkheyya ce, bhikkhave, bhikkhu ‘lābhī assaṃ cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānan’ti, sīlesvevassa paripūrakārī ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṃ.

“Ākaṅkheyya ce, bhikkhave, bhikkhu ‘yesāhaṃ paribhuñjāmi cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ tesaṃ te kārā mahapphalā assu mahānisaṃsā’ti, sīlesvevassa…pe… brūhetā suññāgārānaṃ.

“Ākaṅkheyya ce, bhikkhave, bhikkhu ‘ye me [ye maṃ (ma. ni. 1.65)] petā ñātī sālohitā kālaṅkatā [kālakatā (sī. syā. kaṃ. pī.)] pasannacittā anussaranti tesaṃ taṃ mahapphalaṃ assa mahānisaṃsan’ti, sīlesvevassa…pe… brūhetā suññāgārānaṃ.

“Ākaṅkheyya ce, bhikkhave, bhikkhu ‘santuṭṭho assaṃ itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārenā’ti, sīlesvevassa…pe… brūhetā suññāgārānaṃ.

“Ākaṅkheyya ce, bhikkhave, bhikkhu ‘khamo assaṃ sītassa uṇhassa jighacchāya pipāsāya ḍaṃsamakasavātātapasarīsapasamphassānaṃ, duruttānaṃ durāgatānaṃ vacanapathānaṃ uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ [tippānaṃ (sī. syā. kaṃ. pī.)] kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko assan’ti, sīlesvevassa…pe… brūhetā suññāgārānaṃ.

“Ākaṅkheyya ce, bhikkhave, bhikkhu ‘aratiratisaho assaṃ, na ca maṃ aratirati saheyya, uppannaṃ aratiratiṃ abhibhuyya abhibhuyya vihareyyan’ti, sīlesvevassa…pe… brūhetā suññāgārānaṃ.

“Ākaṅkheyya ce, bhikkhave, bhikkhu ‘bhayabheravasaho assaṃ, na ca maṃ bhayabheravo saheyya, uppannaṃ bhayabheravaṃ abhibhuyya abhibhuyya vihareyyan’ti, sīlesvevassa…pe… brūhetā suññāgārānaṃ.

“Ākaṅkheyya ce, bhikkhave, bhikkhu ‘catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī assaṃ akicchalābhī akasiralābhī’ti, sīlesvevassa…pe… brūhetā suññāgārānaṃ.

“Ākaṅkheyya ce, bhikkhave, bhikkhu ‘āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyan’ti, sīlesvevassa paripūrakārī ajjhattaṃ cetosamathamanuyutto anirākatajjhāno vipassanāya samannāgato brūhetā suññāgārānaṃ.

“‘Sampannasīlā, bhikkhave, viharatha sampannapātimokkhā, pātimokkhasaṃvarasaṃvutā viharatha ācāragocarasampannā aṇumattesu vajjesu bhayadassāvino, samādāya sikkhatha sikkhāpadesū’ti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttan”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第八 愿品

七十一 比丘若愿

一 那时，世尊住在舍卫城的祇树给孤独园。在那里，世尊对比丘们说：

“比丘们！”

“尊者！”

那些比丘回答世尊。世尊这样说道：

二 “比丘们！你们应具足戒行、具足波罗提木叉而住！守护波罗提木叉的律仪，具足正当的行为和活动范围！对微小的过失也视之为怖畏，接受学处而学习！

比丘们！如果比丘希望‘愿我能被同梵行者所喜爱、悦意、尊重、恭敬’，那么他就应该圆满戒行，内心致力于寂止，不舍弃禅那，成就内观，增进在空闲处修行。

比丘们！如果比丘希望‘愿我能得到衣服、食物、住所、病者所需的医药资具’，那么他就应该圆满戒行，内心致力于寂止，不舍弃禅那，成就内观，增进在空闲处修行。

比丘们！如果比丘希望‘愿那些供养我衣服、食物、住所、病者所需的医药资具的人，他们的布施能有大果报、大功德’，那么他就应该圆满戒行……乃至……增进在空闲处修行。

比丘们！如果比丘希望‘愿那些已经去世的亲属血缘，他们以清净心忆念我时，能获得大果报、大功德’，那么他就应该圆满戒行……乃至……增进在空闲处修行。

比丘们！如果比丘希望‘愿我对于所得的任何衣服、食物、住所、病者所需的医药资具都能知足’，那么他就应该圆满戒行……乃至……增进在空闲处修行。

比丘们！如果比丘希望‘愿我能忍受寒、热、饥、渴、蚊、虻、风、日、爬虫的触恼，能忍受恶言、诽谤的话语，能忍耐已生起的、痛苦的、剧烈的、粗猛的、难受的、不适意的、能夺去生命的身体感受’，那么他就应该圆满戒行……乃至……增进在空闲处修行。

比丘们！如果比丘希望‘愿我能克服不乐和乐，不被不乐和乐所征服，愿我能征服已生起的不乐和乐而住’，那么他就应该圆满戒行……乃至……增进在空闲处修行。

比丘们！如果比丘希望‘愿我能克服怖畏和恐惧，不被怖畏和恐惧所征服，愿我能征服已生起的怖畏和恐惧而住’，那么他就应该圆满戒行……乃至……增进在空闲处修行。

比丘们！如果比丘希望‘愿我对于属于增上心、能带来现法乐住的四种禅那，能够随欲获得，不难获得，无碍获得’，那么他就应该圆满戒行……乃至……增进在空闲处修行。

比丘们！如果比丘希望‘愿我能因诸漏已尽，当下证得无漏的心解脱、慧解脱，能够自己证知、实现、具足而住’，那么他就应该圆满戒行，内心致力于寂止，不舍弃禅那，成就内观，增进在空闲处修行。

‘比丘们！你们应具足戒行、具足波罗提木叉而住！守护波罗提木叉的律仪，具足正当的行为和活动范围！对微小的过失也视之为怖畏，接受学处而学习！’——我先前这样说，就是针对这些情况而说的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.2.19 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 10.51-100)/2.3 Ākaṅkhavagga 愿品 (AN 10.71-80)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.2 Kaṇṭakasutta 以声为刺 (AN 10.72)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Kaṇṭakasuttaṃ

以声为刺经

☆ 禅修者的十刺 ➾

① 独住远离的人──交际应酬为刺；

② 修不净观的人──庄严相好为刺；

③ 守护根门的人──观看节目为刺；

④ 清净梵行的人──接近女色为刺；

⑤ 入初禅定的人──喧哗噪音为刺；

⑥ 入二禅定的人──寻伺作意为刺；

⑦ 入三禅定的人──以喜禅支为刺；

⑧ 入四禅定的人──以入出息为刺；

⑨ 想受灭定的人──以想或受为刺；

⑩ 阿罗汉向的人──以贪瞋痴为刺。

《中部经典‧双小品‧第四十三经‧有明大经》说示（五禅支）：

☆ 五禅支（ Jhānaṃ pañcaṅgikaṃ ） ➾

⓵ 寻（ Vitakko ca vattati ） ☞

决定进入禅定或转向其他禅定的作用；

⓶ 伺（ Vicāro ） ☞

禅定中的省察作用，二禅以上无寻伺；

⓷ 喜（ Pīti ） ☞

禅悦的心理状态，三禅以上无喜禅支；

⓸ 乐（ Sukha ） ☞

禅悦的生理状态，四禅以上无乐禅支；

⓹ 一心顶点（ Cittekaggatā ） ☞

最初纯净、全心全意的不动禅定状态；

又或译为：最初心意、心一境性。

四禅及无色禅没有入出息也叫做胎息！

或称为内呼吸、体呼吸、毛细孔呼吸。

72. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ sambahulehi abhiññātehi abhiññātehi therehi sāvakehi saddhiṃ –

［一、说法缘起 ➥］

那时，世尊住在毗舍离城大林的重阁讲堂，与许多众所周知、已证神通智慧的长老弟子们在一起，［他们是：］
āyasmatā ca cālena [pālena (syā.)], āyasmatā ca upacālena [uppālena (syā.)], āyasmatā ca kukkuṭena [kakkaṭena (sī. syā.)], āyasmatā ca kaḷimbhena [kavimbhena (sī.)], āyasmatā ca nikaṭena [kaṭena (sī.)], āyasmatā ca kaṭissahena;

具寿遮罗、具寿优簸遮罗、具寿伽伽罗、具寿迦陵缚、具寿尼迦陀、具寿迦多黎沙；
aññehi ca abhiññātehi abhiññātehi therehi sāvakehi saddhiṃ.

以及其他许多众所周知、已证神通智慧的长老弟子们在一起。

Tena kho pana samayena sambahulā abhiññātā abhiññātā licchavī bhadrehi bhadrehi yānehi parapurāya [paraṃpurāya (syā. aṭṭha.)] uccāsaddā mahāsaddā mahāvanaṃ ajjhogāhanti bhagavantaṃ dassanāya.

［二、长老入林 ➥］

当时，正好有许多众所周知、极富名望的离车人，乘坐着华美的车乘，发出很大的声响，为了拜见世尊而进入大林。

Atha kho tesaṃ āyasmantānaṃ etadahosi –

其时，彼诸具寿即如此决定：

“ime kho sambahulā abhiññātā abhiññātā licchavī bhadrehi bhadrehi yānehi parapurāya uccāsaddā mahāsaddā mahāvanaṃ ajjhogāhanti bhagavantaṃ dassanāya.

“现在，有许多众所周知、极富名望的离车人，乘坐着华美的车乘，发出很大的声响，为了拜见世尊而进入大林。

‘Saddakaṇṭakā kho pana jhānā’ vuttā bhagavatā.

世尊曾经说过：‘深入禅那的禅修者，确实把噪音当作是棘刺！’

Yaṃnūna mayaṃ yena gosiṅgasālavanadāyo tenupasaṅkameyyāma.

所以，我们最好前往牛角娑罗林。

Tattha mayaṃ appasaddā appākiṇṇā phāsuṃ [phāsu (syā. ka.)] vihareyyāmā”ti.

在那里，噪音少些，干扰少些，我们可以安稳地居住。”

Atha kho te āyasmanto yena gosiṅgasālavanadāyo tenupasaṅkamiṃsu;

然后，彼诸具寿乃由此往彼牛角婆罗林；
tattha te āyasmanto appasaddā appākiṇṇā phāsuṃ viharanti.

那些具寿们就在那里，噪音少些，干扰少些，安稳地居住。

Atha kho bhagavā bhikkhū āmantesi –

［三、世尊赞美 ➥］

后时，世尊即告诸比丘曰：

“kahaṃ nu kho, bhikkhave, cālo, kahaṃ upacālo, kahaṃ kukkuṭo, kahaṃ kaḷimbho, kahaṃ nikaṭo, kahaṃ kaṭissaho;

“比丘们！遮罗在哪里呢？优簸遮罗在哪里呢？伽伽罗在哪里呢？迦陵缚在哪里呢？尼迦陀在哪里呢？迦多黎沙在哪里呢？

kahaṃ nu kho te, bhikkhave, therā sāvakā gatā”ti?

比丘们！那些长老弟子们去哪里了？”

“Idha, bhante, tesaṃ āyasmantānaṃ etadahosi –

“在那里，尊者！那些具寿们心里这样想：

‘ime kho sambahulā abhiññātā abhiññātā licchavī bhadrehi bhadrehi yānehi parapurāya uccāsaddā mahāsaddā mahāvanaṃ ajjhogāhanti bhagavantaṃ dassanāya

‘现在，有许多众所周知、极富名望的离车人，乘坐着华美的车乘，发出很大的声响，为了拜见世尊而进入大林。

‘saddakaṇṭakā kho pana jhānāvuttā bhagavatā

世尊曾经说过：“深入禅那的禅修者，确实把噪音当作是棘刺！”

yaṃnūna mayaṃ yena gosiṅgasālavanadāyo tenupasaṅkameyyāma

所以，我们最好前往牛角娑罗林。

tattha mayaṃ appasaddā appākiṇṇā phāsuṃ vihareyyāmā’ti.

在那里，噪音少些，干扰少些，我们可以安稳地居住。’

Atha kho te, bhante, āyasmanto yena gosiṅgasālavanadāyo tenupasaṅkamiṃsu.

于是，尊者！那些具寿们就前往牛角娑罗林；

Tattha te āyasmanto appasaddā appākiṇṇā phāsuṃ viharantī”ti.

那些具寿们就在那里，噪音少些，干扰少些，安稳地居住。”

“Sādhu sādhu, bhikkhave, yathā te mahāsāvakā sammā byākaramānā byākareyyuṃ,

“很好，很好！比丘们！正如那些大弟子们所正确理解和表达的那样！

‘saddakaṇṭakā hi, bhikkhave, jhānā’ vuttā mayā.

［四、禅者十刺 ➥］

我确实说过：‘比丘们！禅那的禅修者，确实把噪音当作是棘刺！’

“Dasayime, bhikkhave, kaṇṭakā.

比丘们！（禅修者）有这十种棘刺。

Katame dasa?

是哪十种（棘刺）呢？

Pavivekārāmassa saṅgaṇikārāmatā kaṇṭako,

‘➊ 对于喜爱独住远离的人，喜爱交际是棘刺；
asubhanimittānuyogaṃ anuyuttassa subhanimittānuyogo kaṇṭako,

➋ 对于修习不净相的人，修习净相是棘刺；
indriyesu guttadvārassa visūkadassanaṃ kaṇṭako,

➌ 对于守护根门的人，观看娱乐表演是棘刺；
brahmacariyassa mātugāmūpacāro [mātugāmopavicāro (sī.), mātugāmūpavicaro (ka.)] kaṇṭako,

➍ 对于修习梵行的人，接近异性是棘刺；

[kathā. 333] paṭhamassa jhānassa saddo kaṇṭako,

➎ 对于（修习）初禅的人，声音是棘刺；
dutiyassa jhānassa vitakkavicārā kaṇṭakā,

➏ 对于（修习）第二禅的人，寻和伺是棘刺；
tatiyassa jhānassa pīti kaṇṭako,

➐ 对于（修习）第三禅的人，喜是棘刺；
catutthassa jhānassa assāsapassāso kaṇṭako,

➑ 对于（修习）第四禅的人，入息和出息是棘刺；
saññāvedayitanirodhasamāpattiyā saññā ca vedanā ca kaṇṭako

➒ 对于（修习）想受灭定的人，想和受是棘刺；
rāgo kaṇṭako doso kaṇṭako moho kaṇṭako.

➓ 贪是棘刺，嗔是棘刺，痴是棘刺。’

“Akaṇṭakā, bhikkhave, viharatha.

［五、离开十刺 ➥］

比丘们！你们要无刺而住！

Nikkaṇṭakā, bhikkhave, viharatha.

比丘们！你们要离刺而住！

Akaṇṭakanikkaṇṭakā, bhikkhave, viharatha.

比丘们！你们要既无刺又离刺而住！

Akaṇṭakā, bhikkhave, arahanto;

比丘们！阿罗汉（完全断除烦恼的圣者）没有荆棘；
nikkaṇṭakā, bhikkhave, arahanto;

比丘们！阿罗汉（完全断除烦恼的圣者）离开荆棘；
akaṇṭakanikkaṇṭakā, bhikkhave, arahanto”ti.

比丘们！阿罗汉（完全断除烦恼的圣者）既没有荆棘又离开荆棘。”

Dutiyaṃ.

以声为刺经 ～愿品‧第二经终

～《增支部经典‧十集‧五十经篇之二‧愿品‧Kaṇṭakasutta 以声为刺经》(AN 10.72)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 10.51-100)/2.3 Ākaṅkhavagga 愿品 (AN 10.71-80)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.3 Iṭṭhadhammasutta 可爱十法 (AN 10.73)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Iṭṭhadhammasuttaṃ

73. “Dasayime, bhikkhave, dhammā iṭṭhā kantā manāpā dullabhā lokasmiṃ. Katame dasa? Bhogā iṭṭhā kantā manāpā dullabhā lokasmiṃ; vaṇṇo iṭṭho kanto manāpo dullabho lokasmiṃ; ārogyaṃ iṭṭhaṃ kantaṃ manāpaṃ dullabhaṃ lokasmiṃ; sīlaṃ iṭṭhaṃ kantaṃ manāpaṃ dullabhaṃ lokasmiṃ; brahmacariyaṃ iṭṭhaṃ kantaṃ manāpaṃ dullabhaṃ lokasmiṃ; mittā iṭṭhā kantā manāpā dullabhā lokasmiṃ; bāhusaccaṃ iṭṭhaṃ kantaṃ manāpaṃ dullabhaṃ lokasmiṃ; paññā iṭṭhā kantā manāpā dullabhā lokasmiṃ; dhammā iṭṭhā kantā manāpā dullabhā lokasmiṃ; saggā iṭṭhā kantā manāpā dullabhā lokasmiṃ.

“Imesaṃ kho, bhikkhave, dasannaṃ dhammānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ dullabhānaṃ lokasmiṃ dasa dhammā paripanthā [paribandhā (ka.)] – ālasyaṃ anuṭṭhānaṃ bhogānaṃ paripantho, amaṇḍanā avibhūsanā vaṇṇassa paripantho, asappāyakiriyā ārogyassa paripantho, pāpamittatā sīlānaṃ paripantho, indriyaasaṃvaro brahmacariyassa paripantho, visaṃvādanā mittānaṃ paripantho, asajjhāyakiriyā bāhusaccassa paripantho, asussūsā aparipucchā paññāya paripantho, ananuyogo apaccavekkhaṇā dhammānaṃ paripantho, micchāpaṭipatti saggānaṃ paripantho. Imesaṃ kho, bhikkhave, dasannaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ dullabhānaṃ lokasmiṃ ime dasa dhammā paripanthā.

“Imesaṃ kho, bhikkhave, dasannaṃ dhammānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ dullabhānaṃ lokasmiṃ dasa dhammā āhārā – uṭṭhānaṃ anālasyaṃ bhogānaṃ āhāro, maṇḍanā vibhūsanā vaṇṇassa āhāro, sappāyakiriyā ārogyassa āhāro, kalyāṇamittatā sīlānaṃ āhāro, indriyasaṃvaro brahmacariyassa āhāro, avisaṃvādanā mittānaṃ āhāro, sajjhāyakiriyā bāhusaccassa āhāro, sussūsā paripucchā paññāya āhāro, anuyogo paccavekkhaṇā dhammānaṃ āhāro, sammāpaṭipatti saggānaṃ āhāro. Imesaṃ kho, bhikkhave, dasannaṃ dhammānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ dullabhānaṃ lokasmiṃ ime dasa dhammā āhārā”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

七十三 可爱十法

一 “比丘们！有十种法，是可喜的、可爱的、可意的，在世间也是难得的。是哪十种呢？

二 财富是可喜的、可爱的、可意的，在世间也是难得的。美貌是可喜的、可爱的、可意的，在世间也是难得的。健康是可喜的、可爱的、可意的，在世间也是难得的。戒行是可喜的、可爱的、可意的，在世间也是难得的。梵行是可喜的、可爱的、可意的，在世间也是难得的。朋友是可喜的、可爱的、可意的，在世间也是难得的。博学是可喜的、可爱的、可意的，在世间也是难得的。智慧是可喜的、可爱的、可意的，在世间也是难得的。正法是可喜的、可爱的、可意的，在世间也是难得的。天界是可喜的、可爱的、可意的，在世间也是难得的。

比丘们！这十种法是可喜的、可爱的、可意的，在世间也是难得的。

三 比丘们！对于这十种可喜的、可爱的、可意的、在世间难得的法，有十种障碍。

四 即：懒惰、不努力是财富的障碍；不打扮、不装饰是美貌的障碍；不适当的行为是健康的障碍；结交恶友是戒行的障碍；不守护根门是梵行的障碍；欺骗是朋友的障碍；不诵读学习是博学的障碍；不听闻、不请教是智慧的障碍；不实践、不审察是正法的障碍；邪恶的行为是生天的障碍。

比丘们！对于这十种可喜的、可爱的、可意的、在世间难得的法，有这十种障碍。

五 比丘们！对于这十种可喜的、可爱的、可意的、在世间难得的法，有十种助成（食）。

六 即：努力、不懒惰是财富的助成；打扮、装饰是美貌的助成；适当的行为是健康的助成；结交善友是戒行的助成；守护根门是梵行的助成；不欺骗是朋友的助成；诵读学习是博学的助成；听闻、请教是智慧的助成；实践、审察是正法的助成；正确的行为是生天的助成。

比丘们！对于这十种可喜的、可爱的、可意的、在世间难得的法，有这十种助成。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 10.51-100)/2.3 Ākaṅkhavagga 愿品 (AN 10.71-80)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.4 Vaḍḍhisutta 十增长 (AN 10.74)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Vaḍḍhisuttaṃ

74. “Dasahi, bhikkhave, vaḍḍhīhi vaḍḍhamāno ariyasāvako ariyāya vaḍḍhiyā vaḍḍhati, sārādāyī ca hoti varādāyī kāyassa. Katamehi dasahi? Khettavatthūhi vaḍḍhati, dhanadhaññena vaḍḍhati, puttadārehi vaḍḍhati, dāsakammakaraporisehi vaḍḍhati, catuppadehi vaḍḍhati, saddhāya vaḍḍhati, sīlena vaḍḍhati, sutena vaḍḍhati, cāgena vaḍḍhati, paññāya vaḍḍhati – imehi kho, bhikkhave, dasahi vaḍḍhīhi vaḍḍhamāno ariyasāvako ariyāya vaḍḍhiyā vaḍḍhati, sārādāyī ca hoti varādāyī kāyassāti.

“Dhanena dhaññena ca yodha vaḍḍhati,

Puttehi dārehi catuppadehi ca;

Sa bhogavā hoti yasassi pūjito,

Ñātīhi mittehi athopi rājubhi.

“Saddhāya sīlena ca yodha vaḍḍhati,

Paññāya cāgena sutena cūbhayaṃ;

So tādiso sappuriso vicakkhaṇo,

Diṭṭheva dhamme ubhayena vaḍḍhatī”ti. catutthaṃ;

☸---------------------------------------------------------------------

七十四 十增长

一 “比丘们！圣弟子若依十种增长而增长，即是以圣增长而增长，获得核心利益，获得此身的殊胜利益。是哪十种呢？

二 即：田地房产增长，财富谷物增长，妻子儿女增长，仆人雇工增长，牲畜增长，信心增长，戒行增长，听闻增长，布施增长，智慧增长。

比丘们！圣弟子若依这十种增长而增长，即是以圣增长而增长，获得核心利益，获得此身的殊胜利益。”

财富谷物增长，

妻子儿女牲畜；

彼成富裕有名望，

受亲友国王尊敬。

若依信戒而增长，

智慧布施与听闻；

如是贤智善男子，

现法后世皆增长。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 10.51-100)/2.3 Ākaṅkhavagga 愿品 (AN 10.71-80)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.5 Migasālāsutta 鹿住优婆夷 (AN 10.75)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Migasālāsuttaṃ

75. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā ānando pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena migasālāya upāsikāya nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho migasālā upāsikā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho migasālā upāsikā āyasmantaṃ ānandaṃ etadavoca –

“Kathaṃ kathaṃ nāmāyaṃ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyaṃ. Pitā me, bhante, purāṇo brahmacārī hoti ārācārī [anācārī (ka.)] virato methunā gāmadhammā. So kālaṅkato bhagavatā byākato – ‘sakadāgāmī satto [sakadāgāmisatto (sī. syā. pī.)] tusitaṃ kāyaṃ upapanno’ti. Pitāmaho me [pettāpi yo me (sī.), pita piyo me (syā.) a. ni. 6.44], bhante, isidatto abrahmacārī ahosi sadārasantuṭṭho. Sopi kālaṅkato bhagavatā byākato – ‘sakadāgāmī satto tusitaṃ kāyaṃ upapanno’ti.

“Kathaṃ kathaṃ nāmāyaṃ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyan”ti? “Evaṃ kho panetaṃ, bhagini, bhagavatā byākatan”ti.

Atha kho āyasmā ānando migasālāya upāsikāya nivesane piṇḍapātaṃ gahetvā uṭṭhāyāsanā pakkāmi. Atha kho āyasmā ānando pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

“Idhāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena migasālāya upāsikāya nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdiṃ. Atha kho, bhante, migasālā upāsikā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho, bhante, migasālā upāsikā maṃ etadavoca –

‘Kathaṃ kathaṃ nāmāyaṃ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyaṃ. Pitā me, bhante, purāṇo brahmacārī ahosi ārācārī virato methunā gāmadhammā. So kālaṅkato bhagavatā byākato sakadāgāmī satto tusitaṃ kāyaṃ upapannoti. Pitāmaho me, bhante, isidatto abrahmacārī ahosi sadārasantuṭṭho. Sopi kālaṅkato bhagavatā byākato – sakadāgāmī satto tusitaṃ kāyaṃ upapannoti.

Kathaṃ kathaṃ nāmāyaṃ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyan’ti? Evaṃ vutte ahaṃ, bhante, migasālaṃ upāsikaṃ etadavocaṃ – ‘evaṃ kho panetaṃ, bhagini, bhagavatā byākatan’”ti.

“Kā cānanda, migasālā upāsikā bālā abyattā ammakā ammakapaññā [ambakā ambakapaññā (sī. pī.), andhakā andhakapaññā (syā.)], ke ca purisapuggalaparopariye ñāṇe?

“Dasayime, ānanda, puggalā santo saṃvijjamānā lokasmiṃ. Katame dasa? Idhānanda, ekacco puggalo dussīlo hoti. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti, yatthassa taṃ dussīlyaṃ aparisesaṃ nirujjhati. Tassa savanenapi akataṃ hoti, bāhusaccenapi akataṃ hoti, diṭṭhiyāpi appaṭividdhaṃ hoti, sāmāyikampi vimuttiṃ na labhati. So kāyassa bhedā paraṃ maraṇā hānāya pareti, no visesāya; hānagāmīyeva hoti, no visesagāmī.

“Idha panānanda, ekacco puggalo dussīlo hoti. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa taṃ dussīlyaṃ aparisesaṃ nirujjhati. Tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ [suppaṭividdhaṃ (syā.)] hoti, sāmāyikampi vimuttiṃ labhati. So kāyassa bhedā paraṃ maraṇā visesāya pareti, no hānāya; visesagāmīyeva hoti, no hānagāmī.

“Tatrānanda, pamāṇikā pamiṇanti – ‘imassapi teva dhammā, aparassapi teva dhammā. Kasmā nesaṃ eko hīno eko paṇīto’ti? Tañhi tesaṃ, ānanda, hoti dīgharattaṃ ahitāya dukkhāya.

“Tatrānanda, yvāyaṃ puggalo dussīlo hoti. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa taṃ dussīlyaṃ aparisesaṃ nirujjhati. Tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati. Ayaṃ, ānanda, puggalo amunā purimena puggalena abhikkantataro ca paṇītataro ca. Taṃ kissa hetu? Imaṃ hānanda, puggalaṃ dhammasoto nibbahati. Tadantaraṃ ko jāneyya, aññatra tathāgatena! Tasmātihānanda, mā puggalesu pamāṇikā ahuvattha, mā puggalesu pamāṇaṃ gaṇhittha. Khaññati hānanda, puggalesu pamāṇaṃ gaṇhanto. Ahaṃ vā, ānanda [ahañcānanda (sī. syā. ka.) a. ni. 6.44 passitabbaṃ], puggalesu pamāṇaṃ gaṇheyyaṃ yo vā panassa mādiso.

“Idha panānanda, ekacco puggalo sīlavā hoti. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa taṃ sīlaṃ aparisesaṃ nirujjhati. Tassa savanenapi akataṃ hoti, bāhusaccenapi akataṃ hoti, diṭṭhiyāpi appaṭividdhaṃ hoti, sāmāyikampi vimuttiṃ na labhati. So kāyassa bhedā paraṃ maraṇā hānāya pareti, no visesāya; hānagāmīyeva hoti, no visesagāmī.

“Idha panānanda, ekacco puggalo sīlavā hoti. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa taṃ sīlaṃ aparisesaṃ nirujjhati. Tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati. So kāyassa bhedā paraṃ maraṇā visesāya pareti, no hānāya; visesagāmīyeva hoti, no hānagāmī.

“Tatrānanda, pamāṇikā pamiṇanti…pe… ahaṃ vā, ānanda, puggalesu pamāṇaṃ gaṇheyyaṃ yo vā panassa mādiso.

“Idha panānanda, ekacco puggalo tibbarāgo hoti. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa so rāgo apariseso nirujjhati. Tassa savanenapi akataṃ hoti, bāhusaccenapi akataṃ hoti, diṭṭhiyāpi appaṭividdhaṃ hoti, sāmāyikampi vimuttiṃ na labhati. So kāyassa bhedā paraṃ maraṇā hānāya pareti, no visesāya; hānagāmīyeva hoti, no visesagāmī.

“Idha panānanda, ekacco puggalo tibbarāgo hoti. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa so rāgo apariseso nirujjhati. Tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati. So kāyassa bhedā paraṃ maraṇā visesāya pareti, no hānāya; visesagāmīyeva hoti, no hānagāmī.

“Tatrānanda, pamāṇikā pamiṇanti…pe… ahaṃ vā, ānanda, puggalesu pamāṇaṃ gaṇheyyaṃ yo vā panassa mādiso.

“Idha panānanda, ekacco puggalo kodhano hoti. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa so kodho apariseso nirujjhati. Tassa savanenapi akataṃ hoti, bāhusaccenapi akataṃ hoti, diṭṭhiyāpi appaṭividdhaṃ hoti, sāmāyikampi vimuttiṃ na labhati. So kāyassa bhedā paraṃ maraṇā hānāya pareti, no visesāya; hānagāmīyeva hoti, no visesagāmī.

“Idha panānanda, ekacco puggalo kodhano hoti. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa so kodho apariseso nirujjhati. Tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati. So kāyassa bhedā paraṃ maraṇā visesāya pareti, no hānāya; visesagāmīyeva hoti, no hānagāmī.

“Tatrānanda, pamāṇikā pamiṇanti…pe… ahaṃ vā, ānanda, puggalesu pamāṇaṃ gaṇheyyaṃ yo vā panassa mādiso.

“Idha panānanda, ekacco puggalo uddhato hoti. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa taṃ uddhaccaṃ aparisesaṃ nirujjhati. Tassa savanenapi akataṃ hoti, bāhusaccenapi akataṃ hoti, diṭṭhiyāpi appaṭividdhaṃ hoti, sāmāyikampi vimuttiṃ na labhati. So kāyassa bhedā paraṃ maraṇā hānāya pareti, no visesāya; hānagāmīyeva hoti, no visesagāmī.

“Idha panānanda, ekacco puggalo uddhato hoti. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa taṃ uddhaccaṃ aparisesaṃ nirujjhati. Tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati. So kāyassa bhedā paraṃ maraṇā visesāya pareti, no hānāya; visesagāmīyeva hoti, no hānagāmī.

“Tatrānanda, pamāṇikā pamiṇanti – ‘imassapi teva dhammā, aparassapi teva dhammā. Kasmā nesaṃ eko hīno eko paṇīto’ti? Tañhi tesaṃ, ānanda, hoti dīgharattaṃ ahitāya dukkhāya.

“Tatrānanda, yvāyaṃ puggalo uddhato hoti tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa taṃ uddhaccaṃ aparisesaṃ nirujjhati, tassa savanenapi kataṃ hoti, bāhusaccenapi kataṃ hoti, diṭṭhiyāpi paṭividdhaṃ hoti, sāmāyikampi vimuttiṃ labhati. Ayaṃ, ānanda, puggalo amunā purimena puggalena abhikkantataro ca paṇītataro ca. Taṃ kissa hetu? Imaṃ hānanda, puggalaṃ dhammasoto nibbahati. Tadantaraṃ ko jāneyya aññatra tathāgatena! Tasmātihānanda, mā puggalesu pamāṇikā ahuvattha; mā puggalesu pamāṇaṃ gaṇhittha. Khaññati hānanda, puggalesu pamāṇaṃ gaṇhanto. Ahaṃ vā, ānanda, puggalesu pamāṇaṃ gaṇheyyaṃ yo vā panassa mādiso.

“Kā cānanda, migasālā upāsikā bālā abyattā ammakā ammakapaññā, ke ca purisapuggalaparopariye ñāṇe! Ime kho, ānanda, dasa puggalā santo saṃvijjamānā lokasmiṃ.

“Yathārūpena, ānanda, sīlena purāṇo samannāgato ahosi tathārūpena sīlena isidatto samannāgato abhavissa, nayidha purāṇo isidattassa gatimpi aññassa. Yathārūpāya cānanda, paññāya isidatto samannāgato ahosi tathārūpāya paññāya purāṇo samannāgato abhavissa, nayidha isidatto purāṇassa gatimpi aññassa. Iti kho, ānanda, ime puggalā ubho ekaṅgahīnā”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

七十五 鹿住优婆夷

一 那时，世尊住在舍卫城的祇树给孤独园。那时，具寿阿难在上午时分，穿好下衣，拿着衣钵，前往鹿住优婆夷的住所；到了之后，在铺设好的座位上坐下。那时，鹿住优婆夷来到具寿阿难那里；到了之后，向具寿阿难行礼，然后坐在一边。坐在一边的鹿住优婆夷对具寿阿难这样说：

二 “尊者阿难！世尊所说的法，应如何理解呢？因为（我听说）修梵行者和不修梵行者两人，死后都生到了同样的地方。尊者！我的父亲富兰那修习梵行，行为远离（欲乐），远离了淫欲的俗法。他去世时，世尊授记说：‘他是（证得）一来果的有情，已生到兜率天中。’尊者！我的叔父梨师达多不修梵行，满足于自己的妻子。他去世时，世尊也授记说：‘他是（证得）一来果的有情，已生到兜率天中。’ 尊者阿难！世尊所说的法，应如何理解呢？为什么修梵行者和不修梵行者两人，死后都生到了同样的地方呢？”

“姐妹！确实是这样，世尊是这样授记的。”

三 那时，具寿阿难在鹿住优婆夷的住所用过餐后，从座位上起身离开了。然后，具寿阿难在午饭后，结束托钵回来，前往世尊那里；到了之后，向世尊行礼，然后坐在一边。坐在一边的具寿阿难对世尊这样说：

“尊者！我今天上午时分，穿好下衣，拿着衣钵，前往鹿住优婆夷的住所；到了之后，在铺设好的座位上坐下。尊者！那时，鹿住优婆夷来到我这里；到了之后，向我行礼，然后坐在一边。尊者！坐在一边的鹿住优婆夷对我说：‘尊者阿难！世尊所说的法，应如何理解呢？因为（我听说）修梵行者和不修梵行者两人，死后都生到了同样的地方。尊者！我的父亲富兰那修习梵行，行为远离（欲乐），远离了淫欲的俗法。他去世时，世尊授记说：“他是（证得）一来果的有情，已生到兜率天中。”尊者！我的叔父梨师达多不修梵行，满足于自己的妻子。他去世时，世尊也授记说：“他是（证得）一来果的有情，已生到兜率天中。” 尊者阿难！世尊所说的法，应如何理解呢？为什么修梵行者和不修梵行者两人，死后都生到了同样的地方呢？’ 尊者！当她这样说时，我对鹿住优婆夷说：‘姐妹！确实是这样，世尊是这样授记的。’”

“阿难！鹿住优婆夷是个愚笨、不聪明的女人，凭她女人的智慧，怎么能了知人与人之间的优劣差别呢？

阿难！世间存在这十种人。是哪十种呢？

四 阿难！这里有一种人，是毁坏戒律者。他不能如实了知那能令他的恶戒完全止息的心解脱、慧解脱。他没有听闻（正法），没有广博的学识，没有以正见通达，也不能获得暂时的解脱。他身坏命终之后，趋向衰退，而非殊胜；只会走向衰退，不会走向殊胜。

五 阿难！再者，这里有一种人，也是毁坏戒律者。但他能如实了知那能令他的恶戒完全止息的心解脱、慧解脱。他听闻了（正法），有广博的学识，以正见通达，也能获得暂时的解脱。他身坏命终之后，趋向殊胜，而非衰退；只会走向殊胜，不会走向衰退。

阿难！在这里，衡量者会衡量说：‘这个人有这样的法，另一个人也有这样的法。为什么他们之中一个低劣，一个殊胜呢？’阿难！他们这样的（衡量），将给他们带来长期的不利和痛苦。阿难！在这里，那个毁坏戒律，但能如实了知那能令他的恶戒完全止息的心解脱、慧解脱，并且听闻了（正法），有广博学识，以正见通达，也能获得暂时解脱的人，阿难，这个人比前一种人更为超胜，更为殊胜。这是什么原因呢？阿难！因为法流承载着这个人。除了如来，谁能了知这其中的差别呢？因此，阿难！不要去衡量他人，不要对他人作出评判。阿难！衡量他人者会受到损害。阿难！只有我，或者像我这样的人，才能对他人作出评判。

六 阿难！再者，这里有一种人，是具足戒行者。但他不能如实了知那能令他的戒行（中的细微执取）完全止息的心解脱、慧解脱。他没有听闻（正法），没有广博的学识，没有以正见通达，也不能获得暂时的解脱。他身坏命终之后，趋向衰退，而非殊胜；只会走向衰退，不会走向殊胜。

七 阿难！再者，这里有一种人，是具足戒行者。他能如实了知那能令他的戒行（中的细微执取）完全止息的心解脱、慧解脱。他听闻了（正法），有广博的学识，以正见通达，也能获得暂时的解脱。他身坏命终之后，趋向殊胜，而非衰退；只会走向殊胜，不会走向衰退。

阿难！在这里，衡量者……乃至……阿难！只有我，或者像我这样的人，才能对他人作出评判。

八 阿难！再者，这里有一种人，有强烈的贪欲。他不能如实了知那能令他的贪欲完全止息的心解脱、慧解脱。他没有听闻（正法），没有广博的学识，没有以正见通达，也不能获得暂时的解脱。他身坏命终之后，趋向衰退，而非殊胜；只会走向衰退，不会走向殊胜。

九 阿难！再者，这里有一种人，有强烈的贪欲。但他能如实了知那能令他的贪欲完全止息的心解脱、慧解脱。他听闻了（正法），有广博的学识，以正见通达，也能获得暂时的解脱。他身坏命终之后，趋向殊胜，而非衰退；只会走向殊胜，不会走向衰退。

阿难！在这里，衡量者……乃至……阿难！只有我，或者像我这样的人，才能对他人作出评判。

一〇 阿难！再者，这里有一种人，容易愤怒。他不能如实了知那能令他的愤怒完全止息的心解脱、慧解脱。他没有听闻（正法），没有广博的学识，没有以正见通达，也不能获得暂时的解脱。他身坏命终之后，趋向衰退，而非殊胜；只会走向衰退，不会走向殊胜。

一一 阿难！再者，这里有一种人，容易愤怒。但他能如实了知那能令他的愤怒完全止息的心解脱、慧解脱。他听闻了（正法），有广博的学识，以正见通达，也能获得暂时的解脱。他身坏命终之后，趋向殊胜，而非衰退；只会走向殊胜，不会走向衰退。

阿难！在这里，衡量者……乃至……阿难！只有我，或者像我这样的人，才能对他人作出评判。

一二 阿难！再者，这里有一种人，容易掉举。他不能如实了知那能令他的掉举完全止息的心解脱、慧解脱。他没有听闻（正法），没有广博的学识，没有以正见通达，也不能获得暂时的解脱。他身坏命终之后，趋向衰退，而非殊胜；只会走向衰退，不会走向殊胜。

一三 阿难！再者，这里有一种人，容易掉举。但他能如实了知那能令他的掉举完全止息的心解脱、慧解脱。他听闻了（正法），有广博的学识，以正见通达，也能获得暂时的解脱。他身坏命终之后，趋向殊胜，而非衰退；只会走向殊胜，不会走向衰退。

阿难！在这里，衡量者会衡量说：‘这个人有这样的法，另一个人也有这样的法。为什么他们之中一个低劣，一个殊胜呢？’阿难！他们这样的（衡量），将给他们带来长期的不利和痛苦。阿难！在这里，那个容易掉举，但能如实了知那能令他的掉举完全止息的心解脱、慧解脱，并且听闻了（正法），有广博学识，以正见通达，也能获得暂时解脱的人，阿难，这个人比前一种人更为超胜，更为殊胜。这是什么原因呢？阿难！因为法流承载着这个人。除了如来，谁能了知这其中的差别呢？因此，阿难！不要去衡量他人，不要对他人作出评判。阿难！衡量他人者会受到损害。阿难！只有我，或者像我这样的人，才能对他人作出评判。

阿难！鹿住优婆夷是个愚笨、不聪明的女人，凭她女人的智慧，怎么能了知人与人之间的优劣差别呢？

阿难！世间存在这十种人。

阿难！富兰那具足戒行，如果梨师达多也具足同等的戒行，富兰那也不能了知梨师达多的去处（境界）。阿难！梨师达多具足智慧，如果富兰那也具足同等的智慧，梨师达多也不能了知富兰那的去处（境界）。阿难！像这样，这两个人（富兰那和梨师达多）都各缺少了一个方面（富兰那缺慧，梨师达多缺戒）。”

☸.....................................................................

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 10.51-100)/2.3 Ākaṅkhavagga 愿品 (AN 10.71-80)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.6 Tayodhammasutta 三法 (AN 10.76)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Tayodhammasuttaṃ

☆ ➊ 生、老、死 ⇐ ➋ 贪、嗔、痴 ⇐ ➌ 身见、疑、戒禁取 ⇐ ➍ 非如理作意、修习邪道、心松懈 ⇐ ➎ 妄念、不正知、心散乱 ⇐ ➏ 不乐见圣者、不欲听圣法、指责心 ⇐ ➐ 掉举、不防护根门、破戒 ⇐ ❽ 不信、不宽容亲切、懈怠 ⇐ ➒ 不恭敬、不受谏、恶友 ⇐ ➓ 无惭、无愧、放逸！ ～☹

76. “Tayome, bhikkhave, dhammā loke na saṃvijjeyyuṃ, na tathāgato loke uppajjeyya arahaṃ sammāsambuddho, na tathāgatappavedito dhammavinayo loke dibbeyya.

“诸比丘！世间如果没有这三种法，那么如来、阿罗汉——应供、正等觉者就不会出现在世间，如来所教导的法和律也不会在世间显现。

Katame tayo?

是哪三种呢？

Jāti ca, jarā ca, maraṇañca –

❶ 就是：‘生、老、死。’

ime kho, bhikkhave, tayo dhammā loke na saṃvijjeyyuṃ, na tathāgato loke uppajjeyya arahaṃ sammāsambuddho, na tathāgatappavedito dhammavinayo loke dibbeyya.

诸比丘！世间如果没有这三种法，那么如来、阿罗汉——应供、正等觉者就不会出现在世间，如来所教导的法和律也不会在世间显现。

Yasmā ca kho, bhikkhave, ime tayo dhammā loke saṃvijjanti tasmā tathāgato loke uppajjati arahaṃ sammāsambuddho, tasmā tathāgatappavedito dhammavinayo loke dibbati.

诸比丘！然而，正是因为世间有这三种法，所以如来、阿罗汉——应供、正等觉者出现在世间，如来所教导的法和律也在世间显现。

Tayome, bhikkhave, dhamme appahāya abhabbo jātiṃ pahātuṃ jaraṃ pahātuṃ maraṇaṃ pahātuṃ.

诸比丘！如果不舍断三种法，就不可能舍断生、舍断老、舍断死。

Katame tayo?

是哪三种呢？

Rāgaṃ appahāya, dosaṃ appahāya, mohaṃ appahāya –

❷ 如果不舍断贪，不舍断嗔，不舍断痴。

ime kho, bhikkhave, tayo dhamme appahāya abhabbo jātiṃ pahātuṃ jaraṃ pahātuṃ maraṇaṃ pahātuṃ.

诸比丘！如果不舍断这三种法，就不可能舍断生、舍断老、舍断死。

Tayome bhikkhave, dhamme appahāya abhabbo rāgaṃ pahātuṃ dosaṃ pahātuṃ mohaṃ pahātuṃ.

诸比丘！如果不舍断三种法，就不可能舍断贪、舍断嗔、舍断痴。

Katame tayo?

是哪三种呢？

Sakkāyadiṭṭhiṃ appahāya, vicikicchaṃ appahāya, sīlabbataparāmāsaṃ appahāya –

❸ 如果不舍断身见，不舍断疑，不舍断戒禁取。

ime kho, bhikkhave, tayo dhamme appahāya abhabbo rāgaṃ pahātuṃ dosaṃ pahātuṃ mohaṃ pahātuṃ.

诸比丘！如果不舍断这三种法，就不可能舍断贪、舍断嗔、舍断痴。

Tayome, bhikkhave, dhamme appahāya abhabbo sakkāyadiṭṭhiṃ pahātuṃ vicikicchaṃ pahātuṃ sīlabbataparāmāsaṃ pahātuṃ.

诸比丘！如果不舍断三种法，就不可能舍断身见、舍断疑、舍断戒禁取。

Katame tayo?

是哪三种呢？

Ayonisomanasikāraṃ appahāya, kummaggasevanaṃ appahāya, cetaso līnattaṃ appahāya –

❹ 如果不舍断非如理作意，不舍断修习邪道，不舍断心的懈怠。

ime kho, bhikkhave, tayo dhamme appahāya abhabbo sakkāyadiṭṭhiṃ pahātuṃ vicikicchaṃ pahātuṃ sīlabbataparāmāsaṃ pahātuṃ.

诸比丘！如果不舍断这三种法，就不可能舍断身见、舍断疑、舍断戒禁取。

Tayome, bhikkhave, dhamme appahāya abhabbo ayoniso manasikāraṃ pahātuṃ kummaggasevanaṃ pahātuṃ cetaso līnattaṃ pahātuṃ.

诸比丘！如果不舍断三种法，就不可能舍断非如理作意、舍断修习邪道、舍断心的懈怠。

Katame tayo?

是哪三种呢？

Muṭṭhasaccaṃ appahāya, asampajaññaṃ appahāya, cetaso vikkhepaṃ appahāya –

❺ 如果不舍断失念，不舍断不正知，不舍断心的散乱。

ime kho, bhikkhave, tayo dhamme appahāya abhabbo ayonisomanasikāraṃ pahātuṃ kummaggasevanaṃ pahātuṃ cetaso līnattaṃ pahātuṃ.

诸比丘！如果不舍断这三种法，就不可能舍断非如理作意、舍断修习邪道、舍断心的懈怠。

Tayome, bhikkhave, dhamme appahāya abhabbo muṭṭhasaccaṃ pahātuṃ asampajaññaṃ pahātuṃ cetaso vikkhepaṃ pahātuṃ.

诸比丘！如果不舍断三种法，就不可能舍断失念、舍断不正知、舍断心的散乱。

Katame tayo?

是哪三种呢？

Ariyānaṃ adassanakamyataṃ appahāya, ariyadhammassa [ariyadhammaṃ (syā.)] asotukamyataṃ appahāya, upārambhacittataṃ appahāya –

❻ 如果不舍断不乐意看见圣者，不舍断不乐意听闻圣法，不舍断指责之心。

ime kho, bhikkhave, tayo dhamme appahāya abhabbo muṭṭhasaccaṃ pahātuṃ asampajaññaṃ pahātuṃ cetaso vikkhepaṃ pahātuṃ.

诸比丘！如果不舍断这三种法，就不可能舍断失念、舍断不正知、舍断心的散乱。

Tayome, bhikkhave, dhamme appahāya abhabbo ariyānaṃ adassanakamyataṃ pahātuṃ ariyadhammassa asotukamyataṃ pahātuṃ upārambhacittataṃ pahātuṃ.

诸比丘！如果不舍断三种法，就不可能舍断不乐意看见圣者、舍断不乐意听闻圣法、舍断指责之心。

Katame tayo?

是哪三种呢？

Uddhaccaṃ appahāya, asaṃvaraṃ appahāya, dussīlyaṃ appahāya –

❼ 如果不舍断掉举，不舍断不防护根门，不舍断毁坏戒行。

ime kho, bhikkhave, tayo dhamme appahāya abhabbo ariyānaṃ adassanakamyataṃ pahātuṃ ariyadhammassa asotukamyataṃ pahātuṃ upārambhacittataṃ pahātuṃ.

诸比丘！如果不舍断这三种法，就不可能舍断不乐意看见圣者、舍断不乐意听闻圣法、舍断指责之心。

Tayome, bhikkhave, dhamme appahāya abhabbo uddhaccaṃ pahātuṃ asaṃvaraṃ pahātuṃ dussīlyaṃ pahātuṃ.

诸比丘！如果不舍断三种法，就不可能舍断掉举、舍断不防护根门、舍断毁坏戒行。

Katame tayo?

是哪三种呢？

Assaddhiyaṃ appahāya, avadaññutaṃ appahāya, kosajjaṃ appahāya –

❽ 如果不舍断没有信心，不舍断吝啬（或：不宽容不亲切），不舍断懈怠。

ime kho, bhikkhave, tayo dhamme appahāya abhabbo uddhaccaṃ pahātuṃ asaṃvaraṃ pahātuṃ dussīlyaṃ pahātuṃ.

诸比丘！如果不舍断这三种法，就不可能舍断掉举、舍断不防护根门、舍断毁坏戒行。

Tayome, bhikkhave, dhamme appahāya abhabbo assaddhiyaṃ pahātuṃ avadaññutaṃ pahātuṃ kosajjaṃ pahātuṃ.

诸比丘！如果不舍断三种法，就不可能舍断没有信心、舍断吝啬（或：不宽容不亲切）、舍断懈怠。

Katame tayo?

是哪三种呢？

Anādariyaṃ appahāya, dovacassataṃ appahāya, pāpamittataṃ appahāya –

❾ 如果不舍断不恭敬，不舍断难以劝谏，不舍断亲近恶友。

ime kho, bhikkhave, tayo dhamme appahāya abhabbo assaddhiyaṃ pahātuṃ avadaññutaṃ pahātuṃ kosajjaṃ pahātuṃ.

诸比丘！如果不舍断这三种法，就不可能舍断没有信心、舍断吝啬（或：不宽容不亲切）、舍断懈怠。

Tayome, bhikkhave, dhamme appahāya abhabbo anādariyaṃ pahātuṃ dovacassataṃ pahātuṃ pāpamittataṃ pahātuṃ.

诸比丘！如果不舍断三种法，就不可能舍断不恭敬，舍断难以劝谏，舍断亲近恶友。

Katame tayo?

是哪三种呢？

Ahirikaṃ appahāya, anottappaṃ appahāya, pamādaṃ appahāya –

❿ 如果不舍断无惭，不舍断无愧，不舍断放逸。

ime kho, bhikkhave, tayo dhamme appahāya abhabbo anādariyaṃ pahātuṃ dovacassataṃ pahātuṃ pāpamittataṃ pahātuṃ.

诸比丘！如果不舍断这三种法，就不可能舍断不恭敬、舍断难以劝谏、舍断亲近恶友。

Ahirikoyaṃ, bhikkhave, anottāpī pamatto hoti.

诸比丘！当一个人无惭、无愧、放逸时，

So pamatto samāno abhabbo anādariyaṃ pahātuṃ dovacassataṃ pahātuṃ pāpamittataṃ pahātuṃ.

因为放逸的缘故，❾ 他就不可能舍断不恭敬、舍断难以劝谏、舍断亲近恶友。

So pāpamitto samāno abhabbo assaddhiyaṃ pahātuṃ avadaññutaṃ pahātuṃ kosajjaṃ pahātuṃ.

因为亲近恶友的缘故，❽ 他就不可能舍断没有信心、舍断吝啬（或：不宽容不亲切）、舍断懈怠。

So kusīto samāno abhabbo uddhaccaṃ pahātuṃ asaṃvaraṃ pahātuṃ dussīlyaṃ pahātuṃ.

因为懈怠的缘故，❼ 他就不可能舍断掉举、舍断不防护根门、舍断毁坏戒行。

So dussīlo samāno abhabbo ariyānaṃ adassanakamyataṃ pahātuṃ ariyadhammassa asotukamyataṃ pahātuṃ upārambhacittataṃ pahātuṃ.

因为毁坏戒行的缘故，❻ 他就不可能舍断不乐意看见圣者、舍断不乐意听闻圣法、舍断指责之心。

So upārambhacitto samāno abhabbo muṭṭhasaccaṃ pahātuṃ asampajaññaṃ pahātuṃ cetaso vikkhepaṃ pahātuṃ.

因为有指责之心的缘故，❺ 他就不可能舍断失念、舍断不正知、舍断心的散乱。

So vikkhittacitto samāno abhabbo ayonisomanasikāraṃ pahātuṃ kummaggasevanaṃ pahātuṃ cetaso līnattaṃ pahātuṃ.

因为心散乱的缘故，❹ 他就不可能舍断非如理作意、舍断修习邪道、舍断心的懈怠。

So līnacitto samāno abhabbo sakkāyadiṭṭhiṃ pahātuṃ vicikicchaṃ pahātuṃ sīlabbataparāmāsaṃ pahātuṃ.

因为心懈怠的缘故，❸ 他就不可能舍断身见、舍断疑、舍断戒禁取。

So vicikiccho samāno abhabbo rāgaṃ pahātuṃ dosaṃ pahātuṃ mohaṃ pahātuṃ.

因为有疑的缘故，❷ 他就不可能舍断贪、舍断嗔、舍断痴。

So rāgaṃ appahāya dosaṃ appahāya mohaṃ appahāya abhabbo jātiṃ pahātuṃ jaraṃ pahātuṃ maraṇaṃ pahātuṃ.”

如果不舍断贪、不舍断嗔、不舍断痴，❶ 那么他就不可能舍断生、舍断老、舍断死。”

☆ ⓵ 舍断生、舍断老、舍断死 ⇐ ⓶ 舍断贪、舍断嗔、舍断痴 ⇐ ⓷ 无身见、无疑、无戒禁取 ⇐ ⓸ 如理作意、修习正道、心无松懈 ⇐ ⓹ 正念、正知、心无散乱 ⇐ ⓺ 乐见圣者、欲听圣法、无指责心 ⇐ ⓻ 无掉举、防护根门、持戒 ⇐ ⓼ 净信、宽容亲切、发起精进 ⇐ ⓽ 恭敬、接受劝谏、亲近善友 ⇐ ⓾ 有惭、有愧、不放逸。 ～☺

“Tayome, bhikkhave, dhamme pahāya bhabbo jātiṃ pahātuṃ jaraṃ pahātuṃ maraṇaṃ pahātuṃ.

“诸比丘！如果能舍断三种法，⓵ 则能够舍断生、舍断老、舍断死。

Katame tayo?

是哪三种呢？

Rāgaṃ pahāya, dosaṃ pahāya, mohaṃ pahāya –

⓶ 如果能舍断贪，舍断嗔，舍断痴。

ime kho, bhikkhave, tayo dhamme pahāya bhabbo jātiṃ pahātuṃ jaraṃ pahātuṃ maraṇaṃ pahātuṃ.

诸比丘！如果能舍断这三种法，则能够舍断生、舍断老、舍断死。

Tayome, bhikkhave, dhamme pahāya bhabbo rāgaṃ pahātuṃ dosaṃ pahātuṃ mohaṃ pahātuṃ.

诸比丘！如果能舍断三种法，则能够舍断贪、舍断嗔、舍断痴。

Katame tayo?

是哪三种呢？

Sakkāyadiṭṭhiṃ pahāya, vicikicchaṃ pahāya, sīlabbataparāmāsaṃ pahāya –

⓷ 如果能舍断身见，舍断疑，舍断戒禁取。

ime kho, bhikkhave, tayo dhamme pahāya bhabbo rāgaṃ pahātuṃ dosaṃ pahātuṃ mohaṃ pahātuṃ.

诸比丘！如果能舍断这三种法，则能够舍断贪、舍断嗔、舍断痴。

Tayome, bhikkhave, dhamme pahāya bhabbo sakkāyadiṭṭhiṃ pahātuṃ vicikicchaṃ pahātuṃ sīlabbataparāmāsaṃ pahātuṃ.

诸比丘！如果能舍断三种法，则能够舍断身见、舍断疑、舍断戒禁取。

Katame tayo?

是哪三种呢？

Ayonisomanasikāraṃ pahāya, kummaggasevanaṃ pahāya, cetaso līnattaṃ pahāya –

⓸ 如果能舍断非如理作意，舍断修习邪道，舍断心的懈怠。

ime kho, bhikkhave, tayo dhamme pahāya bhabbo sakkāyadiṭṭhiṃ pahātuṃ vicikicchaṃ pahātuṃ sīlabbataparāmāsaṃ pahātuṃ.

诸比丘！如果能舍断这三种法，则能够舍断身见、舍断疑、舍断戒禁取。

Tayome, bhikkhave, dhamme pahāya bhabbo ayonisomanasikāraṃ pahātuṃ kummaggasevanaṃ pahātuṃ cetaso līnattaṃ pahātuṃ.

诸比丘！如果能舍断三种法，则能够舍断非如理作意、舍断修习邪道、舍断心的懈怠。

Katame tayo?

是哪三种呢？

Muṭṭhasaccaṃ pahāya, asampajaññaṃ pahāya, cetaso vikkhepaṃ pahāya –

⓹ 如果能舍断失念，舍断不正知，舍断心的散乱。

ime kho, bhikkhave, tayo dhamme pahāya bhabbo ayonisomanasikāraṃ pahātuṃ kummaggasevanaṃ pahātuṃ cetaso līnattaṃ pahātuṃ.

诸比丘！如果能舍断这三种法，则能够舍断非如理作意、舍断修习邪道、舍断心的懈怠。

Tayome, bhikkhave, dhamme pahāya bhabbo muṭṭhasaccaṃ pahātuṃ asampajaññaṃ pahātuṃ cetaso vikkhepaṃ pahātuṃ.

诸比丘！如果能舍断三种法，则能够舍断失念、舍断不正知、舍断心的散乱。

Katame tayo?

是哪三种呢？

Ariyānaṃ adassanakamyataṃ pahāya, ariyadhammassa asotukamyataṃ pahāya, upārambhacittataṃ pahāya –

⓺ 如果能舍断不乐意看见圣者，舍断不乐意听闻圣法，舍断指责之心。

ime kho, bhikkhave, tayo dhamme pahāya bhabbo muṭṭhassaccaṃ pahātuṃ asampajaññaṃ pahātuṃ cetaso vikkhepaṃ pahātuṃ.

诸比丘！如果能舍断这三种法，则能够舍断失念、舍断不正知、舍断心的散乱。

Tayome, bhikkhave, dhamme pahāya bhabbo ariyānaṃ adassanakamyataṃ pahātuṃ ariyadhammassa asotukamyataṃ pahātuṃ upārambhacittataṃ pahātuṃ.

诸比丘！如果能舍断三种法，则能够舍断不乐意看见圣者、舍断不乐意听闻圣法、舍断指责之心。

Katame tayo?

是哪三种呢？

Uddhaccaṃ pahāya, asaṃvaraṃ pahāya, dussīlyaṃ pahāya –

⓻ 如果能舍断掉举，舍断不防护根门，舍断毁坏戒行。

ime kho, bhikkhave, tayo dhamme pahāya bhabbo ariyānaṃ adassanakamyataṃ pahātuṃ ariyadhammassa asotukamyataṃ pahātuṃ upārambhacittataṃ pahātuṃ.

诸比丘！如果能舍断这三种法，则能够舍断不乐意看见圣者、舍断不乐意听闻圣法、舍断指责之心。

Tayome, bhikkhave, dhamme pahāya bhabbo uddhaccaṃ pahātuṃ asaṃvaraṃ pahātuṃ dussīlyaṃ pahātuṃ.

诸比丘！如果能舍断三种法，则能够舍断掉举、舍断不防护根门、舍断毁坏戒行。

Katame tayo?

是哪三种呢？

Assaddhiyaṃ pahāya, avadaññutaṃ pahāya, kosajjaṃ pahāya –

⓼ 如果能舍断没有信心，舍断吝啬（或：不宽容不亲切），舍断懈怠。

ime kho, bhikkhave, tayo dhamme pahāya bhabbo uddhaccaṃ pahātuṃ asaṃvaraṃ pahātuṃ dussīlyaṃ pahātuṃ.

诸比丘！如果能舍断这三种法，则能够舍断掉举、舍断不防护根门、舍断毁坏戒行。

Tayome, bhikkhave, dhamme pahāya bhabbo assaddhiyaṃ pahātuṃ avadaññutaṃ pahātuṃ kosajjaṃ pahātuṃ.

诸比丘！如果能舍断三种法，则能够舍断没有信心、舍断吝啬（或：不宽容不亲切）、舍断懈怠。

Katame tayo?

是哪三种呢？

Anādariyaṃ pahāya, dovacassataṃ pahāya, pāpamittataṃ pahāya –

⓽ 如果能舍断不恭敬，舍断难以劝谏，舍断亲近恶友。

ime kho, bhikkhave, tayo dhamme pahāya bhabbo assaddhiyaṃ pahātuṃ avadaññutaṃ pahātuṃ kosajjaṃ pahātuṃ.

诸比丘！如果能舍断这三种法，则能够舍断没有信心、舍断吝啬（或：不宽容不亲切）、舍断懈怠。

Tayome, bhikkhave, dhamme pahāya bhabbo anādariyaṃ pahātuṃ dovacassataṃ pahātuṃ pāpamittataṃ pahātuṃ.

诸比丘！如果能舍断三种法，则能够舍断不恭敬，舍断难以劝谏，舍断亲近恶友。

Katame tayo?

是哪三种呢？

Ahirikaṃ pahāya, anottappaṃ pahāya, pamādaṃ pahāya –

⓾ 如果能舍断无惭，舍断无愧，舍断放逸。

ime kho, bhikkhave, tayo dhamme pahāya bhabbo anādariyaṃ pahātuṃ dovacassataṃ pahātuṃ pāpamittataṃ pahātuṃ.

诸比丘！如果能舍断这三种法，则能够舍断不恭敬、舍断难以劝谏、舍断亲近恶友。

Hirīmāyaṃ, bhikkhave, ottāpī appamatto hoti.

诸比丘！当一个人有惭、有愧、不放逸时，

So appamatto samāno bhabbo anādariyaṃ pahātuṃ dovacassataṃ pahātuṃ pāpamittataṃ pahātuṃ.

因为不放逸的缘故，⓽ 他就能够舍断不恭敬、舍断难以劝谏、舍断亲近恶友。

So kalyāṇamitto samāno bhabbo assaddhiyaṃ pahātuṃ avadaññutaṃ pahātuṃ kosajjaṃ pahātuṃ.

因为亲近善友的缘故，⓼ 他就能够舍断没有信心、舍断吝啬（或：不宽容不亲切）、舍断懈怠。

So āraddhavīriyo samāno bhabbo uddhaccaṃ pahātuṃ asaṃvaraṃ pahātuṃ dussīlyaṃ pahātuṃ.

因为发起精进的缘故，⓻ 他就能够舍断掉举、舍断不防护根门、舍断毁坏戒行。

So sīlavā samāno bhabbo ariyānaṃ adassanakamyataṃ pahātuṃ ariyadhammassa asotukamyataṃ pahātuṃ upārambhacittataṃ pahātuṃ.

因为持守戒行的缘故，⓺ 他就能够舍断不乐意看见圣者、舍断不乐意听闻圣法、舍断指责之心。

So anupārambhacitto samāno bhabbo muṭṭhassaccaṃ pahātuṃ asampajaññaṃ pahātuṃ cetaso vikkhepaṃ pahātuṃ.

因为没有指责之心的缘故，⓹ 他就能够舍断失念、舍断不正知、舍断心的散乱。

So avikkhittacitto samāno bhabbo ayonisomanasikāraṃ pahātuṃ kummaggasevanaṃ pahātuṃ cetaso līnattaṃ pahātuṃ.

因为心不散乱的缘故，⓸ 他就能够舍断非如理作意、舍断修习邪道、舍断心的懈怠。

So alīnacitto samāno bhabbo sakkāyadiṭṭhiṃ pahātuṃ vicikicchaṃ pahātuṃ sīlabbataparāmāsaṃ pahātuṃ.

因为心不懈怠的缘故，⓷ 他就能够舍断身见、舍断疑、舍断戒禁取。

So avicikiccho samāno bhabbo rāgaṃ pahātuṃ dosaṃ pahātuṃ mohaṃ pahātuṃ.

因为没有疑的缘故，⓶ 他就能够舍断贪、舍断嗔、舍断痴。

So rāgaṃ pahāya dosaṃ pahāya mohaṃ pahāya bhabbo jātiṃ pahātuṃ jaraṃ pahātuṃ maraṇaṃ pahātun”ti. Chaṭṭhaṃ.

如果能舍断贪、舍断嗔、舍断痴，⓵ 则能够舍断生、舍断老、舍断死。”

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.8.20 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 10.51-100)/2.3 Ākaṅkhavagga 愿品 (AN 10.71-80)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.7 Kākasutta 鸦十法 (AN 10.77)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Kākasuttaṃ

《鸦十法经》

第一章 ✫ 乌鸦十法

77. “Dasahi, bhikkhave, asaddhammehi samannāgato kāko.

“诸比丘！由于十种恶法而成为乌鸦。

Katamehi dasahi?

是哪十种（恶法）呢？

➀ Dhaṃsī ca, ➁ pagabbho ca, ➂ tintiṇo [nillajjo (ka.) tintiṇoti tintiṇaṃ vuccati taṇhā… (sī. syā. aṭṭha.) abhidhamme khuddakavatthuvibhaṅge tintiṇapadaniddese passitabbaṃ] ca, ➃ mahagghaso ca, ➄ luddo ca, ➅ akāruṇiko ca, ➆ dubbalo ca, ➇ oravitā ca, ➈ muṭṭhassati ca, ➉ necayiko [nerasiko (sī.) tadaṭṭhakathāyaṃ pana “necayiko” tveva dissati] ca –

即：➀ 攻击性强/厚颜无耻（鲁莽）；➁ 傲慢（胆大妄为）；➂ 贪婪（不知羞耻）；➃ 贪吃（食量大）；➄ 残酷；➅ 无悲悯心；➆ 懦弱（愚弱）；➇ 吵闹；➈ 失念；➉ 贮藏（积蓄）行为。

imehi kho, bhikkhave, dasahi asaddhammehi samannāgato kāko.

诸比丘！由于这十种恶法而成为乌鸦。

卍　　　　卍　　　　卍

第二章 ✫ 恶比丘十法

Evamevaṃ kho, bhikkhave, dasahi asaddhammehi samannāgato pāpabhikkhu.

同样地，诸比丘！由于这十种恶法而成为恶比丘。

Katamehi dasahi?

是哪十种（恶法）呢？

➀ Dhaṃsī ca, ➁ pagabbho ca, ➂ tintiṇo ca, ➃ mahagghaso ca, ➄ luddo ca, ➅ akāruṇiko ca, ➆ dubbalo ca, ➇ oravitā ca, ➈ muṭṭhassati ca, ➉ necayiko ca –

即：➀ 攻击性强/厚颜无耻（鲁莽）；➁ 傲慢（胆大妄为）；➂ 贪婪（不知羞耻）；➃ 贪吃（食量大）；➄ 残酷；➅ 无悲悯心；➆ 懦弱（意志薄弱）；➇ 吵闹；➈ 失念；➉ 贮藏（积蓄）。

imehi kho, bhikkhave, dasahi asaddhammehi samannāgato pāpabhikkhū”ti.

诸比丘！由于这十种恶法而成为恶比丘。”

Sattamaṃ.

鸦十法经 ～愿品‧第七经终

～《增支部经典‧十集‧五十经篇之二‧愿品‧Kākasutta 鸦十法经》(AN 10.77)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 10.51-100)/2.3 Ākaṅkhavagga 愿品 (AN 10.71-80)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.8 Nigaṇṭhasutta 尼犍十法 (AN 10.78)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Nigaṇṭhasuttaṃ

78. “Dasahi, bhikkhave, asaddhammehi samannāgatā nigaṇṭhā. Katamehi dasahi? Assaddhā, bhikkhave, nigaṇṭhā; dussīlā, bhikkhave, nigaṇṭhā; ahirikā, bhikkhave, nigaṇṭhā; anottappino, bhikkhave, nigaṇṭhā; asappurisasambhattino, bhikkhave, nigaṇṭhā; attukkaṃsakaparavambhakā, bhikkhave, nigaṇṭhā; sandiṭṭhiparāmāsā ādhānaggāhī duppaṭinissaggino, bhikkhave, nigaṇṭhā; kuhakā, bhikkhave, nigaṇṭhā; pāpicchā, bhikkhave, nigaṇṭhā; pāpamittā, bhikkhave, nigaṇṭhā – imehi kho, bhikkhave, dasahi asaddhammehi samannāgatā nigaṇṭhā”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

七十八 尼犍十法

一 “诸比丘！尼犍子（裸形外道）具有十种恶法。是哪十种呢？

二 诸比丘！尼犍子 ① 不信；② 破戒；③ 无惭；④ 无愧；⑤ 不与善知识交往；⑥ 自赞毁他；⑦ 对自己的见解执取不放，固执己见，难以舍弃；⑧ 欺诈；⑨ 有邪恶的欲望；⑩ 亲近恶友。

诸比丘！尼犍子就具有这十种恶法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 10.51-100)/2.3 Ākaṅkhavagga 愿品 (AN 10.71-80)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.9 Āghātavatthusutta 十嫌恨事 (AN 10.79)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Āghātavatthusuttaṃ

79. [a. ni. 9.29] “Dasayimāni, bhikkhave, āghātavatthūni. Katamāni dasa? ‘Anatthaṃ me acarī’ti āghātaṃ bandhati; ‘anatthaṃ me caratī’ti āghātaṃ bandhati; ‘anatthaṃ me carissatī’ti āghātaṃ bandhati; ‘piyassa me manāpassa anatthaṃ acarī’ti…pe… ‘anatthaṃ caratī’ti…pe… ‘anatthaṃ carissatī’ti āghātaṃ bandhati, ‘appiyassa me amanāpassa atthaṃ acarī’ti…pe… ‘atthaṃ caratī’ti…pe… ‘atthaṃ carissatī’ti āghātaṃ bandhati; aṭṭhāne ca kuppati – imāni kho, bhikkhave, dasa āghātavatthūnī”ti. Navamaṃ.

☸---------------------------------------------------------------------

七十九 十种怨恨的起因

一 “诸比丘！有十种怨恨的起因（事由）。是哪十种呢？

二 想到‘他过去伤害了我’，因此心生怨恨；想到‘他现在正在伤害我’，因此心生怨恨；想到‘他将来会伤害我’，因此心生怨恨。想到‘他过去伤害了我喜爱、悦意的人’，因此心生怨恨；想到‘他现在正在伤害我喜爱、悦意的人’，因此心生怨恨；想到‘他将来会伤害我喜爱、悦意的人’，因此心生怨恨。想到‘他过去帮助了我憎恨、不悦意的人’，因此心生怨恨；想到‘他现在正在帮助我憎恨、不悦意的人’，因此心生怨恨；想到‘他将来会帮助我憎恨、不悦意的人’，因此心生怨恨。还有，无缘无故地生气。

诸比丘！这就是十种怨恨的起因。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 10.51-100)/2.3 Ākaṅkhavagga 愿品 (AN 10.71-80)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3.10 Āghātapaṭivinayasutta 调伏嫌恨 (AN 10.80)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Āghātapaṭivinayasuttaṃ

80. “Dasayime, bhikkhave, āghātapaṭivinayā. Katame dasa? ‘Anatthaṃ me acari, taṃ kutettha labbhā’ti āghātaṃ paṭivineti, ‘anatthaṃ me carati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti, ‘anatthaṃ me carissati, taṃ kutettha labbhā’ti āghātaṃ paṭivineti, piyassa me manāpassa anatthaṃ acari…pe… carati…pe… carissati, taṃ kutettha labbhāti āghātaṃ paṭivineti, appiyassa me amanāpassa atthaṃ acari…pe… atthaṃ carati…pe… atthaṃ carissati, taṃ kutettha labbhāti āghātaṃ paṭivineti, aṭṭhāne ca na kuppati – ime kho, bhikkhave, dasa āghātapaṭivinayā”ti. Dasamaṃ.

Ākaṅkhavaggo tatiyo.

Tassuddānaṃ –

Ākaṅkho kaṇṭako iṭṭhā, vaḍḍhi ca migasālāya;

Tayo dhammā ca kāko ca, nigaṇṭhā dve ca āghātāti.

☸---------------------------------------------------------------------

八十 调伏怨恨

一 “诸比丘！有十种调伏怨恨的方法。是哪十种呢？

二 想到‘他过去伤害了我，但这又能怎么样呢？’，这样就能调伏怨恨；想到‘他现在正在伤害我，但这又能怎么样呢？’，这样就能调伏怨恨；想到‘他将来会伤害我，但这又能怎么样呢？’，这样就能调伏怨恨。想到‘他过去伤害了我喜爱、悦意的人，但这又能怎么样呢？’，这样就能调伏怨恨；想到‘他现在正在伤害我喜爱、悦意的人，但这又能怎么样呢？’，这样就能调伏怨恨；想到‘他将来会伤害我喜爱、悦意的人，但这又能怎么样呢？’，这样就能调伏怨恨。想到‘他过去帮助了我憎恨、不悦意的人，但这又能怎么样呢？’，这样就能调伏怨恨；想到‘他现在正在帮助我憎恨、不悦意的人，但这又能怎么样呢？’，这样就能调伏怨恨；想到‘他将来会帮助我憎恨、不悦意的人，但这又能怎么样呢？’，这样就能调伏怨恨。还有，不无缘无故地生气。

诸比丘！这就是十种调伏怨恨的方法。

第八 愿品［完］

此品摄颂曰：

（一）愿、（二）刺、（三）可爱、

（四）增长、（五）鹿住、

（六）三法、（七）鸦、

（八）尼犍子、（九至十）两种怨恨事。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 10.51-100)/2.4 Theravagga 长老品 (AN 10.81-90)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.1 Vāhanasutta 具寿婆醯迦 (AN 10.81)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(9) 4. Theravaggo

1. Vāhanasuttaṃ

81. Ekaṃ samayaṃ bhagavā campāyaṃ viharati gaggarāya pokkharaṇiyā tīre. Atha kho āyasmā vāhano yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā vāhano bhagavantaṃ etadavoca – “katihi nu kho, bhante, dhammehi tathāgato nissaṭo visaṃyutto vippamutto vimariyādīkatena cetasā viharatī”ti?

“Dasahi kho, vāhana, dhammehi tathāgato nissaṭo visaṃyutto vippamutto vimariyādīkatena cetasā viharati. Katamehi dasahi? Rūpena kho, vāhana, tathāgato nissaṭo visaṃyutto vippamutto vimariyādīkatena cetasā viharati, vedanāya kho, vāhana…pe… saññāya kho, vāhana… saṅkhārehi kho, vāhana… viññāṇena kho, vāhana… jātiyā kho, vāhana… jarāya kho, vāhana… maraṇena kho, vāhana… dukkhehi kho, vāhana… kilesehi kho, vāhana, tathāgato nissaṭo visaṃyutto vippamutto vimariyādīkatena cetasā viharati. Seyyathāpi, vāhana, uppalaṃ vā padumaṃ vā puṇḍarīkaṃ vā udake jātaṃ udake saṃvaḍḍhaṃ udakā paccuggamma ṭhitaṃ anupalittaṃ udakena; evamevaṃ kho, vāhana, imehi dasahi dhammehi tathāgato nissaṭo visaṃyutto vippamutto vimariyādīkatena cetasā viharatī”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第九 长老品

八十一 具寿婆醯迦

一 有一次，世尊住在瞻波国伽伽罗池塘边。那时，具寿婆醯迦去到世尊那里，到达后，顶礼世尊，然后退坐到一旁。坐在一旁的具寿婆醯迦对世尊说：

“大德！如来是从多少种法出离、离系、解脱，而安住于无碍之心呢？”

二 “婆醯迦！如来是从十种法出离、离系、解脱，而安住于无碍之心。是哪十种呢？

三 婆醯迦！如来对于色，已出离、离系、解脱，安住于无碍之心。婆醯迦！如来对于受……想……行……识……生……老……死……苦……烦恼，（都已）出离、离系、解脱，安住于无碍之心。

四 婆醯迦！譬如优钵罗（青莲花）、钵昙摩（红莲花）或分陀利（白莲花），虽然生在水中，长在水中，但当它升出水面时，挺立而不被水沾湿。婆醯迦！就像这样，如来对于这十种法，已出离、离系、解脱，安住于无碍之心。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 10.51-100)/2.4 Theravagga 长老品 (AN 10.81-90)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.2 Ānandasutta 阿难 (AN 10.82)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Ānandasuttaṃ

82. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca –

“So vatānanda, bhikkhu ‘assaddho samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati.

“So vatānanda, bhikkhu ‘dussīlo samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati.

“So vatānanda, bhikkhu ‘appassuto samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati.

“So vatānanda, bhikkhu ‘dubbaco samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati.

“So vatānanda, bhikkhu ‘pāpamitto samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati.

“So vatānanda, bhikkhu ‘kusīto samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati.

“So vatānanda, bhikkhu ‘muṭṭhassati samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati.

“So vatānanda, bhikkhu ‘asantuṭṭho samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati.

“So vatānanda, bhikkhu ‘pāpiccho samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati.

“So vatānanda, bhikkhu ‘micchādiṭṭhiko samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati.

“So vatānanda, bhikkhu ‘imehi dasahi dhammehi samannāgato imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati.

“So vatānanda, bhikkhu ‘saddho samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjati.

“So vatānanda, bhikkhu ‘sīlavā samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjati.

“So vatānanda, bhikkhu ‘bahussuto sutadharo samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjati.

“So vatānanda, bhikkhu ‘suvaco samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjati.

“So vatānanda, bhikkhu ‘kalyāṇamitto samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjati.

“So vatānanda, bhikkhu ‘āraddhavīriyo samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjati.

“So vatānanda, bhikkhu ‘upaṭṭhitassati samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjati.

“So vatānanda, bhikkhu ‘santuṭṭho samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjati.

“So vatānanda, bhikkhu ‘appiccho samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjati.

“So vatānanda, bhikkhu ‘sammādiṭṭhiko samāno imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjati.

“So vatānanda, bhikkhu ‘imehi dasahi dhammehi samannāgato imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjatī”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

八十二 阿难

一 那时，具寿阿难去到世尊那里，顶礼世尊后，退坐到一旁。等他坐定后，世尊对具寿阿难说：

二 “阿难！一个比丘如果 ① 没有信心，② 毁坏戒行，③ 听闻甚少，④ 言语粗恶（不受劝谏），⑤ 亲近恶友，⑥ 懒惰懈怠，⑦ 失念（念头不清），⑧ 不知满足，⑨ 有邪恶欲求，⑩ 持有邪见，那么他想在这法和律中得到成长、增进、广大的发展，这是不可能的。

阿难！比丘如果具有这十种法，想在这法和律中得到成长、增进、广大的发展，这是不可能的。

三 阿难！一个比丘如果 ① 有信心，② 持守戒行，③ 博学多闻，④ 言语柔和（易受劝谏），⑤ 亲近善友，⑥ 发起精进，⑦ 具足正念，⑧ 懂得知足，⑨ 少欲，⑩ 持有正见，那么他在这法和律中得到成长、增进、广大的发展，这是可能的。

阿难！比丘如果具有这十种法，在这法和律中得到成长、增进、广大的发展，这是可能的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 10.51-100)/2.4 Theravagga 长老品 (AN 10.81-90)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.3 Puṇṇiyasutta 具寿普尼耶 (AN 10.83)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Puṇṇiyasuttaṃ

83. Atha kho āyasmā puṇṇiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā puṇṇiyo bhagavantaṃ etadavoca – “ko nu kho, bhante, hetu ko paccayo yena appekadā tathāgataṃ dhammadesanā paṭibhāti appekadā nappaṭibhātī”ti?

“Saddho ca, puṇṇiya, bhikkhu hoti, no ca upasaṅkamitā; neva tāva tathāgataṃ dhammadesanā paṭibhāti. Yato ca kho, puṇṇiya, bhikkhu saddho ca hoti upasaṅkamitā ca, evaṃ tathāgataṃ dhammadesanā paṭibhāti.

“Saddho ca, puṇṇiya, bhikkhu hoti upasaṅkamitā ca, no ca payirupāsitā…pe… payirupāsitā ca, no ca paripucchitā… paripucchitā ca, no ca ohitasoto dhammaṃ suṇāti… ohitasoto ca dhammaṃ suṇāti, no ca sutvā dhammaṃ dhāreti… sutvā ca dhammaṃ dhāreti, no ca dhātānaṃ dhammānaṃ atthaṃ upaparikkhati… dhātānañca dhammānaṃ atthaṃ upaparikkhati no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti… atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti, no ca kalyāṇavāco hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā… kalyāṇavāco ca hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā, no ca sandassako hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ, neva tāva tathāgataṃ dhammadesanā paṭibhāti.

“Yato ca kho, puṇṇiya, bhikkhu saddho ca hoti, upasaṅkamitā ca, payirupāsitā ca, paripucchitā ca, ohitasoto ca dhammaṃ suṇāti, sutvā ca dhammaṃ dhāreti, dhātānañca dhammānaṃ atthaṃ upaparikkhati, atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti, kalyāṇavāco ca hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā, sandassako ca hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ – evaṃ tathāgataṃ dhammadesanā paṭibhāti. Imehi kho, puṇṇiya, dasahi dhammehi samannāgatā [samannāgato (ka.)] [ekantaṃ tathāgataṃ dhammadesanā paṭibhātīti (syā.)] ekantapaṭibhānā [ekantapaṭibhānaṃ (sī.)] tathāgataṃ dhammadesanā hotī”ti [ekantaṃ tathāgataṃ dhammadesanā paṭibhātīti (syā.)]. Tatiyaṃ.

☸---------------------------------------------------------------------

八十三 具寿普尼耶

一 那时，具寿普尼耶去到世尊那里，顶礼世尊后，退坐到一旁。坐在一旁的具寿普尼耶对世尊说：

“大德！是什么原因，什么缘由，使得如来说法的意念有时显现，有时不显现呢？

二 “普尼耶！如果比丘有信心，却不前来请法，那么如来（说法）的意念就不会显现。而当比丘有信心并且前来请法时，如来（说法）的意念就会显现。

普尼耶！如果比丘有信心，前来请法，却不恭敬承事，那么如来（说法）的意念就不会显现。而当比丘有信心，前来请法，并且恭敬承事时，如来（说法）的意念就会显现。

普尼耶！如果比丘有信心，前来请法，恭敬承事，却不提问请教，那么如来（说法）的意念就不会显现。而当比丘有信心，前来请法，恭敬承事，并且提问请教时，如来（说法）的意念就会显现。

普尼耶！如果比丘有信心，前来请法，恭敬承事，提问请教，却不用心倾听法义，那么如来（说法）的意念就不会显现。而当比丘有信心，前来请法，恭敬承事，提问请教，并且用心倾听法义时，如来（说法）的意念就会显现。

普尼耶！如果比丘有信心，前来请法，恭敬承事，提问请教，用心倾听法义，听后却不能忆持法义，那么如来（说法）的意念就不会显现。而当比丘有信心，前来请法，恭敬承事，提问请教，用心倾听法义，听后并且能忆持法义时，如来（说法）的意念就会显现。

普尼耶！如果比丘有信心，前来请法，恭敬承事，提问请教，用心倾听法义，听后能忆持法义，却不去审察所忆持法义的含义，那么如来（说法）的意念就不会显现。而当比丘有信心，前来请法，恭敬承事，提问请教，用心倾听法义，听后能忆持法义，并且去审察所忆持法义的含义时，如来（说法）的意念就会显现。

普尼耶！如果比丘有信心，前来请法，恭敬承事，提问请教，用心倾听法义，听后能忆持法义，审察所忆持法义的含义，了知义、了知法后，却不随法而行（依法实践），那么如来（说法）的意念就不会显现。而当比丘有信心，前来请法，恭敬承事，提问请教，用心倾听法义，听后能忆持法义，审察所忆持法义的含义，了知义、了知法后，并且能随法而行时，如来（说法）的意念就会显现。

普尼耶！如果比丘有信心，前来请法，恭敬承事，提问请教，用心倾听法义，听后能忆持法义，审察所忆持法义的含义，了知义、了知法后，能随法而行，但言语不善巧，不能以流畅、清晰、明确、无碍、能解释义理的言辞表达，那么如来（说法）的意念就不会显现。而当比丘有信心，前来请法，恭敬承事，提问请教，用心倾听法义，听后能忆持法义，审察所忆持法义的含义，了知义、了知法后，能随法而行，并且言语善巧，能以流畅、清晰、明确、无碍、能解释义理的言辞表达时，如来（说法）的意念就会显现。

普尼耶！如果比丘有信心，前来请法，恭敬承事，提问请教，用心倾听法义，听后能忆持法义，审察所忆持法义的含义，了知义、了知法后，能随法而行，言语善巧能表达义理，却不能去开示、劝导、激励、鼓舞同修道友，那么如来（说法）的意念就不会显现。

三 普尼耶！而当比丘有信心，前来请法，恭敬承事，提问请教，用心倾听法义，听后能忆持法义，审察所忆持法义的含义，了知义、了知法后，能随法而行，言语善巧能表达义理，并且能去开示、劝导、激励、鼓舞同修道友时，如来（说法）的意念就会显现。

普尼耶！当比丘具足这十种法时，如来（说法）的意念就会完全（或：决定性地）显现。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 10.51-100)/2.4 Theravagga 长老品 (AN 10.81-90)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.4 Byākaraṇasutta 记说 (AN 10.84)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Byākaraṇasuttaṃ

84. Tatra kho āyasmā mahāmoggallāno bhikkhū āmantesi – “āvuso bhikkhave”ti. “Āvuso”ti kho te bhikkhū āyasmato mahāmoggallānassa paccassosuṃ. Āyasmā mahāmoggallāno etadavoca –

“Idhāvuso, bhikkhu aññaṃ byākaroti – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti. Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo samanuyuñjati samanuggāhati samanubhāsati. So tathāgatena vā tathāgatasāvakena vā jhāyinā samāpattikusalena paracittakusalena paracittapariyāyakusalena samanuyuñjiyamāno samanuggāhiyamāno samanubhāsiyamāno irīṇaṃ āpajjati vicinaṃ [visinaṃ (sī. aṭṭha.)] āpajjati anayaṃ āpajjati byasanaṃ āpajjati anayabyasanaṃ āpajjati.

“Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca manasi karoti – ‘kiṃ nu kho ayamāyasmā aññaṃ byākaroti – khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti?

“Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca pajānāti –

‘Kodhano kho ayamāyasmā; kodhapariyuṭṭhitena cetasā bahulaṃ viharati. Kodhapariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Upanāhī kho pana ayamāyasmā; upanāhapariyuṭṭhitena cetasā bahulaṃ viharati. Upanāhapariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Makkhī kho pana ayamāyasmā; makkhapariyuṭṭhitena cetasā bahulaṃ viharati. Makkhapariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Paḷāsī kho pana ayamāyasmā; paḷāsapariyuṭṭhitena cetasā bahulaṃ viharati. Paḷāsapariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Issukī kho pana ayamāyasmā; issāpariyuṭṭhitena cetasā bahulaṃ viharati. Issāpariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Maccharī kho pana ayamāyasmā; maccherapariyuṭṭhitena cetasā bahulaṃ viharati. Maccherapariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Saṭho kho pana ayamāyasmā; sāṭheyyapariyuṭṭhitena cetasā bahulaṃ viharati. Sāṭheyyapariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Māyāvī kho pana ayamāyasmā; māyāpariyuṭṭhitena cetasā bahulaṃ viharati. Māyāpariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Pāpiccho kho pana ayamāyasmā; icchāpariyuṭṭhitena cetasā bahulaṃ viharati. Icchāpariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Sati [muṭṭhassati (sī. syā.)] kho pana ayamāyasmā uttari karaṇīye oramattakena visesādhigamena antarā vosānaṃ āpanno. Antarā vosānagamanaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ’.

“So vatāvuso, bhikkhu ‘ime dasa dhamme appahāya imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati. So vatāvuso, bhikkhu ‘ime dasa dhamme pahāya imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjatī”ti. Catutthaṃ.

☸---------------------------------------------------------------------

八十四 记说

一 这时，具寿摩诃目犍连对各位比丘说：

“朋友们，各位比丘！”

“朋友！”

那些比丘回答摩诃目犍连。摩诃目犍连接着说：

二 “朋友们！这里有比丘这样宣称：‘[我]生死已尽，梵行已立，应做已做，知道自己不会再有后世了’

而记说了自己的觉悟。如来或如来的弟子，是禅那者，善巧于等至、善巧于他心通、善巧于他心差别者，

会质问、查究、谈论他。他被如来或如来的弟子，是禅那者，善巧于等至、善巧于他心通、

善巧于他心差别者所质问、查究、谈论时，就会陷入困境，陷入窘境，陷入不幸，陷入灾祸，陷入不幸和灾祸之中。如来或如来的弟

子，是禅那者，善巧于等至、善巧于他心通、善巧于他心差别者，像这样用心了知他的心而思惟，

说：‘为什么这位具寿会宣称：“[我]生死已尽，梵行已立，应做已做，知道自己不会再有后世了”而记说

自己的觉悟呢？’如来或如来的弟子，是禅那者，善巧于等至、善巧于他心通、善巧于他心差别者，

像这样用心了知他的心而知道，说：‘这位具寿有愤怒（kodhano），经常怀着被愤怒缠绕的心生活，然而在如来所教导的法和律中，

愤怒的缠绕是一种衰退（parihānam）。这位具寿有怨恨（upanāhī），经常怀着被怨恨缠绕的心生活，然而在如来所教导的法和律中，

怨恨的缠绕是一种衰退。这位具寿有覆藏（makkhī），经常怀着被覆藏缠绕的心生活，然而在如来所教导的法和律中，覆藏

的缠绕是一种衰退。这位具寿有恼害（paḷāsī），经常怀着被恼害缠绕的心生活，然而在如来所教导的法和律中，恼害的缠绕是一种损

减。这位具寿有嫉妒（issukī），经常怀着被嫉妒缠绕的心生活，然而在如来所教导的法和律中，嫉妒的缠绕是一种衰退。这

位具寿有悭吝（maccharī），经常怀着被悭吝缠绕的心生活，然而在如来所教导的法和律中，悭吝的缠绕是一种衰退。这位具寿有

狡诈（saṭho），经常怀着被狡诈缠绕的心生活，然而在如来所教导的法和律中，狡诈的缠绕是一种衰退。这位具寿有谄媚虚伪

（māyāvī），经常怀着被谄媚虚伪缠绕的心生活，然而在如来所教导的法和律中，谄媚虚伪的缠绕是一种衰退。这位具寿有恶欲（pāpiccho），经常怀着被欲望缠绕

的心生活，然而在如来所教导的法和律中，欲望的缠绕是一种衰退。这位具寿失念了（sati/muṭṭhassati），在应做的更高目标上，

（只）取得了少许的进步就中途放弃了（antarā vosānaṃ āpanno），然而在如来所教导的法和律中，中途放弃是一种衰退。’

三 朋友们！比丘如果不舍弃这十种法，想在这法和律[中]得到增长、成长、广大的话，那是不可能的。

朋友们！当比丘舍弃了这十种法时，想在这法和律[中]得到增长、成长、广大的话，那[才]是可能的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 10.51-100)/2.4 Theravagga 长老品 (AN 10.81-90)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.5 Katthīsutta 未证自夸 (AN 10.85)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Katthīsuttaṃ

85. Ekaṃ samayaṃ āyasmā mahācundo cetīsu viharati sahajātiyaṃ. Tatra kho āyasmā mahācundo bhikkhū āmantesi – “āvuso bhikkhave”ti. “Āvuso”ti kho te bhikkhū āyasmato mahācundassa paccassosuṃ. Āyasmā mahācundo etadavoca –

“Idhāvuso, bhikkhu katthī hoti vikatthī adhigamesu – ‘ahaṃ paṭhamaṃ jhānaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ dutiyaṃ jhānaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ tatiyaṃ jhānaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ catutthaṃ jhānaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ ākāsānañcāyatanaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ viññāṇañcāyatanaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ ākiñcaññāyatanaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ nevasaññānāsaññāyatanaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ saññāvedayitanirodhaṃ samāpajjāmipi vuṭṭhahāmipī’ti.

“Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo samanuyuñjati samanuggāhati samanubhāsati. So tathāgatena vā tathāgatasāvakena vā jhāyinā samāpattikusalena paracittakusalena paracittapariyāyakusalena samanuyuñjiyamāno samanuggāhiyamāno samanubhāsiyamāno irīṇaṃ āpajjati vicinaṃ āpajjati anayaṃ āpajjati byasanaṃ āpajjati anayabyasanaṃ āpajjati.

“Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca manasi karoti – ‘kiṃ nu kho ayamāyasmā katthī hoti vikatthī adhigamesu – ahaṃ paṭhamaṃ jhānaṃ samāpajjāmipi vuṭṭhahāmipi…pe… ahaṃ saññāvedayitanirodhaṃ samāpajjāmipi vuṭṭhahāmipī’ti.

“Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca pajānāti –

‘Dīgharattaṃ kho ayamāyasmā khaṇḍakārī chiddakārī sabalakārī kammāsakārī na santatakārī na santatavutti sīlesu. Dussīlo kho ayamāyasmā. Dussilyaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Assaddho kho pana ayamāyasmā; assaddhiyaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Appassuto kho pana ayamāyasmā anācāro; appasaccaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Dubbaco kho pana ayamāyasmā; dovacassatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Pāpamitto kho pana ayamāyasmā; pāpamittatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Kusīto kho pana ayamāyasmā; kosajjaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Muṭṭhassati kho pana ayamāyasmā; muṭṭhassaccaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Kuhako kho pana ayamāyasmā; kohaññaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Dubbharo kho pana ayamāyasmā; dubbharatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Duppañño kho pana ayamāyasmā; duppaññatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ’.

“Seyyathāpi, āvuso, sahāyako sahāyakaṃ evaṃ vadeyya – ‘yadā te, samma, dhanena [bandho (ka.)] dhanakaraṇīyaṃ assa, yāceyyāsi maṃ [yācissasi maṃ (sī.), pavedeyyāsi maṃ (syā.), parājeyyāpi maṃ (ka.)] dhanaṃ. Dassāmi te dhanan’ti. So kiñcideva dhanakaraṇīye samuppanne sahāyako sahāyakaṃ evaṃ vadeyya – ‘attho me, samma, dhanena. Dehi me dhanan’ti. So evaṃ vadeyya – ‘tena hi, samma, idha khanāhī’ti. So tatra khananto nādhigaccheyya. So evaṃ vadeyya – ‘alikaṃ maṃ, samma, avaca; tucchakaṃ maṃ, samma, avaca – idha khanāhī’ti. So evaṃ vadeyya – ‘nāhaṃ taṃ, samma, alikaṃ avacaṃ, tucchakaṃ avacaṃ. Tena hi, samma, idha khanāhī’ti. So tatrapi khananto nādhigaccheyya. So evaṃ vadeyya – ‘alikaṃ maṃ, samma, avaca, tucchakaṃ maṃ, samma, avaca – idha khanāhī’ti. So evaṃ vadeyya – ‘nāhaṃ taṃ, samma, alikaṃ avacaṃ, tucchakaṃ avacaṃ. Tena hi, samma, idha khanāhī’ti. So tatrapi khananto nādhigaccheyya. So evaṃ vadeyya – ‘alikaṃ maṃ, samma, avaca, tucchakaṃ maṃ, samma, avaca – idha khanāhī’ti. So evaṃ vadeyya – ‘nāhaṃ taṃ, samma, alikaṃ avacaṃ, tucchakaṃ avacaṃ. Api ca ahameva ummādaṃ pāpuṇiṃ cetaso vipariyāyan’ti.

“Evamevaṃ kho, āvuso, bhikkhu katthī hoti vikatthī adhigamesu – ‘ahaṃ paṭhamaṃ jhānaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ dutiyaṃ jhānaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ tatiyaṃ jhānaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ catutthaṃ jhānaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ ākāsānañcāyatanaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ viññāṇañcāyatanaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ ākiñcaññāyatanaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ nevasaññānāsaññāyatanaṃ samāpajjāmipi vuṭṭhahāmipi, ahaṃ saññāvedayitanirodhaṃ samāpajjāmipi vuṭṭhahāmipī’ti.

“Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo samanuyuñjati samanuggāhati samanubhāsati. So tathāgatena vā tathāgatasāvakena vā jhāyinā samāpattikusalena paracittakusalena paracittapariyāyakusalena samanuyuñjiyamāno samanuggāhiyamāno samanubhāsiyamāno irīṇaṃ āpajjati vicinaṃ āpajjati anayaṃ āpajjati byasanaṃ āpajjati anayabyasanaṃ āpajjati.

“Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca manasi karoti – ‘kiṃ nu kho ayamāyasmā katthī hoti vikatthī adhigamesu – ahaṃ paṭhamaṃ jhānaṃ samāpajjāmipi…pe… ahaṃ saññāvedayitanirodhaṃ samāpajjāmipi vuṭṭhahāmipī’ti.

“Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo cetasā ceto paricca pajānāti –

‘Dīgharattaṃ kho ayamāyasmā khaṇḍakārī chiddakārī sabalakārī kammāsakārī, na santatakārī na santatavutti sīlesu. Dussīlo kho ayamāyasmā; dussilyaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Assaddho kho pana ayamāyasmā; assaddhiyaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Appassuto kho pana ayamāyasmā anācāro; appasaccaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Dubbaco kho pana ayamāyasmā; dovacassatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Pāpamitto kho pana ayamāyasmā; pāpamittatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Kusīto kho pana ayamāyasmā; kosajjaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Muṭṭhassati kho pana ayamāyasmā; muṭṭhassaccaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Kuhako kho pana ayamāyasmā; kohaññaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Dubbharo kho pana ayamāyasmā; dubbharatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Duppañño kho pana ayamāyasmā; duppaññatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ’.

“So vatāvuso, bhikkhu ‘ime dasa dhamme appahāya imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati. So vatāvuso, bhikkhu ‘ime dasa dhamme pahāya imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjatī”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

八十五 未证自夸

一 当时，具寿摩诃周那住在支提国的萨寒若。这时，具寿摩诃周那对各位比丘说：

“朋友们，各位比丘！”

“朋友！”

那些比丘回答具寿摩诃周那。具寿摩诃周那接着说：

二 “朋友们！这里有比丘，吹嘘（katthī hoti vikatthī）自己的证悟（adhigamesu）说：‘我能进入和出离初禅，

我能进入和出离第二禅，我能进入和出离第三禅，我能进入和出离第四禅，

我能进入和出离空无边处，我能进入和出离识无边处，我能进入和出离无所有处，

我能进入和出离非想非非想处，我能进入和出离想受灭定。’如来或如来的弟

子，是禅那者，善巧于等至、善巧于他心通、善巧于他心差别者，会质问、查究、谈论他。他

被如来或如来的弟子，是禅那者，善巧于等至、善巧于他心通、善巧于他心差别者所质问、查

究、谈论时，就会陷入困境，陷入窘境，陷入不幸，陷入灾祸，陷入不幸和灾祸之中。如来或如来的弟子，是禅那者，善巧于等至、他

心善巧、他心差别善巧者，像这样用心了知他的心而思惟，说：‘为什么这位具寿会吹嘘自己的证悟

说：“我能进入和出离初禅……乃至……我能进入和出离想受灭定”呢？’如来或如来的弟子，

是禅那者，善巧于等至、善巧于他心通、善巧于他心差别者，像这样用心了知他的心而知道，说：

‘这位具寿长期以来，在持戒方面有中断（khaṇḍakārī），有缺漏（chiddakārī），有斑点（sabalakārī），有污损（kammāsakārī）；不是持续地行持（na santatakārī），不是

一贯地行持（na santatavutti）。这位具寿是毁坏戒律者（dussīlo），然而，在如来所教导的法和律中，毁坏戒律是一种衰退（parihānam）。这位具寿没有信心（assaddho），然而在

如来所教导的法和律中，没有信心是一种衰退。这位具寿少闻而非如法行持（appassuto anācāro），然而在如来所教导的法和律中，

少闻是一种衰退。这位具寿恶语难劝（dubbaco），然而在如来所教导的法和律中，恶语难劝是一种衰退。这位具寿结交恶友（pāpamitto），

然而在如来所教导的法和律中，结交恶友是一种衰退。这位具寿懈怠（kusīto），然而在如来所教导的法和律中，懈怠

是一种衰退。这位具寿失念（muṭṭhassati），然而在如来所教导的法和律中，失念是一种衰退。这位具寿诡诈（kuhako），然而在如

来所教导的法和律中，诡诈是一种衰退。这位具寿难以供养（dubbharo），然而在如来所教导的法和律中，难以供养是一种衰退。

这位具寿智慧低劣（duppañño），然而在如来所教导的法和律中，智慧低劣是一种衰退。’

三 朋友们！譬如有个朋友对他的朋友说：‘朋友！如果你需要钱财，可以向我索要钱财，我会给你钱财的。’

当那个朋友需要钱财时，就对他的朋友说：‘朋友！我需要钱财，请给我钱财吧！’那人说：‘朋友！既

然如此，你挖这里吧！’他挖了那个地方却没有找到。他就说：‘朋友！你对我说了谎话、说了不实的话，说：“可

以挖这里！”’那人说：‘朋友！我没有对你说谎话、说不实的话，既然如此，你挖这里吧！’他又挖了那个地方

却没有找到。他就说：‘朋友！你对我说了谎话、说了不实的话，说：“可以挖这里！”’那人说：‘朋友！

我没有对你说谎话、说不实的话，既然如此，你挖这里吧！’他又挖了那个地方却没有找到。他就说：‘朋友！你

对我说了谎话、说了不实的话，说：“可以挖这里！”’那人说：‘朋友！我没有对你说谎话、说不实的话，

我自己发疯了，心颠倒了。’

朋友们！同样地，有比丘吹嘘自己的证悟说：‘我能进入和出离初禅，我能进入和出离第二禅，我

能进入和出离第三禅，我能进入和出离第四禅，我能进入和出离空无边处，我能进入和出离识无边处，

我能进入和出离无所有处，我能进入和出离非想非非想处，我能进入和出离想受灭定。’如来或如来的弟

子，是禅那者，善巧于等至、善巧于他心通、善巧于他心差别者，会质问、查究、谈论他，他

被如来或如来的弟子，是禅那者，善巧于等至、善巧于他心通、善巧于他心差别者所质问、查

究、谈论时，就会陷入困境，陷入窘境，陷入不幸，陷入灾祸，陷入不幸和灾祸之中。如来或如来的弟子，是禅那者，善巧于等至、他

心善巧、他心差别善巧者，像这样用心了知他的心而思惟，说：‘为什么这位具寿会吹嘘证

得而说：“我能进入和出离初禅……乃至……我能进入和出离想受灭定”呢？’如来或如来的弟

子，是禅那者，善巧于等至、善巧于他心通、善巧于他心差别者，像这样用心了知他的心而知道，

说：‘这位具寿长期以来，在持戒方面有中断，有缺漏，有斑点，有污损；不是持续地行持，

不是一贯地行持。这位具寿毁坏戒律，然而在如来所教导的法和律中，毁坏戒律是一种衰退。这位具寿没有信心，然而在

如来所教导的法和律中，没有信心是一种衰退。这位具寿少闻而非如法行持，然而在如来所教导的法和律中，

少闻是一种衰退。这位具寿恶语难劝，然而在如来所教导的法和律中，恶语难劝是一种衰退。这位具寿结交恶友，

然而在如来所教导的法和律中，结交恶友是一种衰退。这位具寿懈怠，然而在如来所教导的法和律中，懈怠

是一种衰退。这位具寿失念，然而在如来所教导的法和律中，失念是一种衰退。这位具寿诡诈，然而在如

来所教导的法和律中，诡诈是一种衰退。这位具寿难以供养，然而在如来所教导的法和律中，难以供养是一种衰退。

这位具寿智慧低劣，然而在如来所教导的法和律中，智慧低劣是一种衰退。’

四 朋友们！比丘如果不舍弃这十种法，想在这法和律中得到增长、成长、广大的话，那是不可能的。朋友

们！当比丘舍弃了这十种法时，想在这法和律中得到增长、成长、广大的话，那（才）是可能的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 10.51-100)/2.4 Theravagga 长老品 (AN 10.81-90)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.6 Adhimānasutta 增上慢 (AN 10.86)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Adhimānasuttaṃ

86. Ekaṃ samayaṃ āyasmā mahākassapo rājagahe viharati veḷuvane kalandakanivāpe. Tatra kho āyasmā mahākassapo bhikkhū āmantesi – “āvuso bhikkhave”ti. “Āvuso”ti kho te bhikkhū āyasmato mahākassapassa paccassosuṃ. Āyasmā mahākassapo etadavoca –

“Idhāvuso, bhikkhu aññaṃ byākaroti – ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti. Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo samanuyuñjati samanuggāhati samanubhāsati. So tathāgatena vā tathāgatasāvakena vā jhāyinā samāpattikusalena paracittakusalena paracittapariyāyakusalena samanuyuñjiyamāno samanuggāhiyamāno samanubhāsiyamāno irīṇaṃ āpajjati vicinaṃ āpajjati anayaṃ āpajjati byasanaṃ āpajjati anayabyasanaṃ āpajjati.

“Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca manasi karoti – ‘kiṃ nu kho ayamāyasmā aññaṃ byākaroti – khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti.

“Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca pajānāti –

‘Adhimāniko kho ayamāyasmā adhimānasacco, appatte pattasaññī, akate katasaññī, anadhigate adhigatasaññī. Adhimānena aññaṃ byākaroti – khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti.

“Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca manasi karoti – ‘kiṃ nu kho ayamāyasmā nissāya adhimāniko adhimānasacco, appatte pattasaññī, akate katasaññī, anadhigate adhigatasaññī. Adhimānena aññaṃ byākaroti – khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti.

“Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca pajānāti –

‘Bahussuto kho pana ayamāyasmā sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Tasmā ayamāyasmā adhimāniko adhimānasacco, appatte pattasaññī, akate katasaññī, anadhigate adhigatasaññī. Adhimānena aññaṃ byākaroti – khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmī’ti.

“Tamenaṃ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṃ cetasā ceto paricca pajānāti –

‘Abhijjhālu kho pana ayamāyasmā; abhijjhāpariyuṭṭhitena cetasā bahulaṃ viharati. Abhijjhāpariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Byāpanno kho pana ayamāyasmā; byāpādapariyuṭṭhitena cetasā bahulaṃ viharati. Byāpādapariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Thinamiddho kho pana ayamāyasmā; thinamiddhapariyuṭṭhitena cetasā bahulaṃ viharati. Thinamiddhapariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Uddhato kho pana ayamāyasmā; uddhaccapariyuṭṭhitena cetasā bahulaṃ viharati. Uddhaccapariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Vicikiccho kho pana ayamāyasmā; vicikicchāpariyuṭṭhitena cetasā bahulaṃ viharati. Vicikicchāpariyuṭṭhānaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Kammārāmo kho pana ayamāyasmā kammarato kammārāmataṃ anuyutto. Kammārāmatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Bhassārāmo kho pana ayamāyasmā bhassarato bhassārāmataṃ anuyutto. Bhassārāmatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Niddārāmo kho pana ayamāyasmā niddārato niddārāmataṃ anuyutto. Niddārāmatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Saṅgaṇikārāmo kho pana ayamāyasmā saṅgaṇikarato saṅgaṇikārāmataṃ anuyutto. Saṅgaṇikārāmatā kho pana tathāgatappavedite dhammavinaye parihānametaṃ.

‘Sati kho pana ayamāyasmā uttari karaṇīye oramattakena visesādhigamena antarā vosānaṃ āpanno. Antarā vosānagamanaṃ kho pana tathāgatappavedite dhammavinaye parihānametaṃ’.

“So vatāvuso, bhikkhu ‘ime dasa dhamme appahāya imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti netaṃ ṭhānaṃ vijjati. So vatāvuso, bhikkhu ‘ime dasa dhamme pahāya imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjissatī’ti ṭhānametaṃ vijjatī”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

八十六 增上慢

一 当时，具寿摩诃迦叶住在王舍城的竹林迦兰陀迦园。这时，具寿摩诃迦叶对各位比丘

说：

“朋友们，各位比丘！”

“朋友！”

那些比丘回答具寿摩诃迦叶。具寿摩诃迦叶于是说：

二 “朋友们！这里有比丘这样宣称：‘[我]生死已尽，梵行已立，应做已做，知道自己不受后有了’，

而记说了自己的觉悟。如来或如来的弟子，是禅那者，善巧于等至、善巧于他心通、善巧于他心差别者，

会质问、查究、谈论他。他被如来或如来的弟子，是禅那者，善巧于等至、善巧于他心通、

善巧于他心差别者所质问、查究、谈论时，就会陷入困境，陷入窘境，陷入不幸，陷入灾祸，陷入不幸和灾祸之中。如来或如来的弟

子，是禅那者，善巧于等至、善巧于他心通、善巧于他心差别者，像这样用心了知他的心而思惟，

说：‘为什么这位具寿会宣称：“[我]生死已尽，梵行已立，应做已做，知道自己不受后有了”，而记

说自己的觉悟呢？’如来或如来的弟子，是禅那者，善巧于等至、善巧于他心通、善巧于他心差别者，

像这样用心了知他的心而知道，说：‘这位具寿有增上慢（adhimāniko），把增上慢当作真实（adhimānasacco），认为未证得的为已证得（appatte pattasaññī），

认为未做到的为已做到（akate katasaññī），认为未达到的为已达到（anadhigate adhigatasaññī），凭着增上慢宣称：“[我]生死已尽，梵行已立，应做已做，

知道自己不受后有了”，而记说了自己的觉悟。’如来或如来的弟子，是禅那者，善巧于等至、善巧于他心通、

善巧于他心差别者，像这样用心了知他的心而思惟，说：‘这位具寿是依据什么（kiṃ nissāya）而有增上慢，把

增上慢当作真实，认为未证得的为已证得，认为未做到的为已做到，认为未达到的为已达到，凭着增上慢宣称：“[我]生

死已尽，梵行已立，应做已做，知道自己不受后有了”，而记说了自己的觉悟呢？’如来或如来的弟子，

是禅那者，善巧于等至、善巧于他心通、善巧于他心差别者，像这样用心了知他的心而知道，说：

‘这位具寿博学多闻（bahussuto），受持所听闻的法（sutadharo），积集所听闻的法（sutasannicayo）——那些初善、中善、后善（ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā），义理文句具足（sātthaṃ sabyañjanaṃ），宣

说完全圆满清净梵行（kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti）的法，像这样的法他听闻了很多（bahussutā），记住了（dhātā），能言善辩（vacasā paricitā），心中数数思惟（manasānupekkhitā），以正见善于通达（diṭṭhiyā suppaṭividdhā），

因此这位具寿有增上慢，把增上慢当作真实，认为未证得的为已证得，认为未做到的为已做到，认为未达到的为已达到，

凭着增上慢宣称：“[我]生死已尽，梵行已立，应做已做，知道自己不受后有了”，而记说了自己的觉悟。’

如来或如来的弟子，是禅那者，善巧于等至、善巧于他心通、善巧于他心差别者，像这样用心了

知他的心而知道，说：‘这位具寿有贪欲（abhijjhālu），经常怀着被贪欲缠绕的心生活，然而在如来所教导的法和

律中，贪欲的缠绕是一种衰退（parihānam）。这位具寿有瞋恚（byāpanno），经常怀着被瞋恚缠绕的心生活，然而在如来所教导的法和

律中，瞋恚的缠绕是一种衰退。这位具寿有昏沉睡眠（thinamiddho），经常怀着被昏沉睡眠缠绕的心生活，然而在如来所教导的法和

律中，昏沉睡眠的缠绕是一种衰退。这位具寿有掉举（uddhato），经常怀着被掉举缠绕的心生活，然而在如来所教导的法和

律中，掉举的缠绕是一种衰退。这位具寿有疑惑（vicikiccho），经常怀着被疑惑缠绕的心生活，然而在如来所教导的法和

律中，疑惑的缠绕是一种衰退。这位具寿喜爱劳作（kammārāmo），乐于劳作，沉溺于喜爱劳作，然而在

如来所教导的法和律中，喜爱劳作是一种衰退。这位具寿喜爱谈话（bhassārāmo），乐于谈话，沉溺于

喜爱谈话，然而在如来所教导的法和律中，喜爱谈话是一种衰退。这位具寿喜爱睡眠（niddārāmo），

乐于睡眠，沉溺于喜爱睡眠，然而在如来所教导的法和律中，喜爱睡眠是一种衰退。这位具

寿喜爱愦闹（saṅgaṇikārāmo），乐于愦闹，沉溺于喜爱愦闹，然而在如来所教导的法和律中，喜爱愦闹

是一种衰退。这位具寿失念了，在应做的更高目标上，（只）取得了少许的进步，就中途放弃了，然而在如来所教导的

法和律中，中途放弃是一种衰退。’

三 朋友们！比丘如果不舍弃这十种法，想在这法和律中得到增长、成长、广大的话，那是不可能的。朋友

们！当比丘舍弃了这十种法时，想在这法和律中得到增长、成长、广大的话，那（才）是可能的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 10.51-100)/2.4 Theravagga 长老品 (AN 10.81-90)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.7 Nappiyasutta 无助于喜爱敬重 (AN 10.87)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Nappiyasuttaṃ

87. Tatra kho bhagavā kālaṅkataṃ bhikkhuṃ [kalandakaṃ bhikkhuṃ (sī.), kāḷakabhikkhuṃ (syā.)] ārabbha bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Idha, bhikkhave, bhikkhu adhikaraṇiko hoti, adhikaraṇasamathassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu adhikaraṇiko hoti adhikaraṇasamathassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṃvattati.

“Puna caparaṃ, bhikkhave, bhikkhu na sikkhākāmo hoti, sikkhāsamādānassa [sikkhākāmassa (ka.)] na vaṇṇavādī. Yampi, bhikkhave, bhikkhu na sikkhākāmo hoti sikkhāsamādānassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṃvattati.

“Puna caparaṃ, bhikkhave, bhikkhu pāpiccho hoti, icchāvinayassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu pāpiccho hoti icchāvinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṃvattati.

“Puna caparaṃ, bhikkhave, bhikkhu kodhano hoti, kodhavinayassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu kodhano hoti kodhavinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṃvattati.

“Puna caparaṃ, bhikkhave, bhikkhu makkhī hoti, makkhavinayassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu makkhī hoti makkhavinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṃvattati.

“Puna caparaṃ, bhikkhave, bhikkhu saṭho hoti, sāṭheyyavinayassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu saṭho hoti sāṭheyyavinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṃvattati.

“Puna caparaṃ, bhikkhave, bhikkhu māyāvī hoti, māyāvinayassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu māyāvī hoti māyāvinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṃvattati.

“Puna caparaṃ, bhikkhave, bhikkhu dhammānaṃ na nisāmakajātiko hoti, dhammanisantiyā na vaṇṇavādī. Yampi, bhikkhave, bhikkhu dhammānaṃ na nisāmakajātiko hoti dhammanisantiyā na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṃvattati.

“Puna caparaṃ, bhikkhave, bhikkhu na paṭisallīno hoti, paṭisallānassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu na paṭisallīno hoti paṭisallānassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṃvattati.

“Puna caparaṃ, bhikkhave, bhikkhu sabrahmacārīnaṃ na paṭisanthārako [paṭisandhārako (ka.)] hoti, paṭisanthārakassa na vaṇṇavādī. Yampi, bhikkhave, bhikkhu sabrahmacārīnaṃ na paṭisanthārako hoti paṭisanthārakassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṃvattati.

“Evarūpassa, bhikkhave, bhikkhuno kiñcāpi evaṃ icchā uppajjeyya – ‘aho vata maṃ sabrahmacārī sakkareyyuṃ garuṃ kareyyuṃ [garukareyyuṃ (sī. syā.)] māneyyuṃ pūjeyyun’ti, atha kho naṃ sabrahmacārī na ceva sakkaronti na garuṃ karonti [garukaronti (sī. syā.)] na mānenti na pūjenti. Taṃ kissa hetu? Tathāhissa, bhikkhave, viññū sabrahmacārī te pāpake akusale dhamme appahīne samanupassanti.

“Seyyathāpi, bhikkhave, assakhaḷuṅkassa kiñcāpi evaṃ icchā uppajjeyya – ‘aho vata maṃ manussā ājānīyaṭṭhāne ṭhapeyyuṃ, ājānīyabhojanañca bhojeyyuṃ, ājānīyaparimajjanañca parimajjeyyun’ti, atha kho naṃ manussā na ceva ājānīyaṭṭhāne ṭhapenti na ca ājānīyabhojanaṃ bhojenti na ca ājānīyaparimajjanaṃ parimajjanti. Taṃ kissa hetu? Tathāhissa, bhikkhave, viññū manussā tāni sāṭheyyāni kūṭeyyāni jimheyyāni vaṅkeyyāni appahīnāni samanupassanti. Evamevaṃ kho, bhikkhave, evarūpassa bhikkhuno kiñcāpi evaṃ icchā uppajjeyya – ‘aho vata maṃ sabrahmacārī sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyun’ti, atha kho naṃ sabrahmacārī na ceva sakkaronti na garuṃ karonti na mānenti na pūjenti. Taṃ kissa hetu? Tathāhissa, bhikkhave, viññū sabrahmacārī te pāpake akusale dhamme appahīne samanupassanti.

“Idha pana, bhikkhave, bhikkhu na adhikaraṇiko hoti, adhikaraṇasamathassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu na adhikaraṇiko hoti adhikaraṇasamathassa vaṇṇavādī, ayampi dhammo piyatāya garutāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati.

“Puna caparaṃ, bhikkhave, bhikkhu sikkhākāmo hoti, sikkhāsamādānassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu sikkhākāmo hoti sikkhāsamādānassa vaṇṇavādī, ayampi dhammo piyatāya garutāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati.

“Puna caparaṃ, bhikkhave, bhikkhu appiccho hoti, icchāvinayassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu appiccho hoti icchāvinayassa vaṇṇavādī, ayampi dhammo…pe… ekībhāvāya saṃvattati.

“Puna caparaṃ, bhikkhave, bhikkhu akkodhano hoti, kodhavinayassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu akkodhano hoti kodhavinayassa vaṇṇavādī, ayampi dhammo…pe… ekībhāvāya saṃvattati.

“Puna caparaṃ, bhikkhave, bhikkhu amakkhī hoti, makkhavinayassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu amakkhī hoti makkhavinayassa vaṇṇavādī, ayampi dhammo…pe… ekībhāvāya saṃvattati.

“Puna caparaṃ, bhikkhave, bhikkhu asaṭho hoti, sāṭheyyavinayassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu asaṭho hoti sāṭheyyavinayassa vaṇṇavādī, ayampi dhammo…pe… ekībhāvāya saṃvattati.

“Puna caparaṃ, bhikkhave, bhikkhu amāyāvī hoti, māyāvinayassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu amāyāvī hoti māyāvinayassa vaṇṇavādī, ayampi dhammo…pe… ekībhāvāya saṃvattati.

“Puna caparaṃ, bhikkhave, bhikkhu dhammānaṃ nisāmakajātiko hoti, dhammanisantiyā vaṇṇavādī. Yampi, bhikkhave, bhikkhu dhammānaṃ nisāmakajātiko hoti dhammanisantiyā vaṇṇavādī, ayampi dhammo…pe… ekībhāvāya saṃvattati.

“Puna caparaṃ, bhikkhave, bhikkhu paṭisallīno hoti, paṭisallānassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu paṭisallīno hoti paṭisallānassa vaṇṇavādī, ayampi dhammo…pe… ekībhāvāya saṃvattati.

“Puna caparaṃ, bhikkhave, bhikkhu sabrahmacārīnaṃ paṭisanthārako hoti, paṭisanthārakassa vaṇṇavādī. Yampi, bhikkhave, bhikkhu sabrahmacārīnaṃ paṭisanthārako hoti paṭisanthārakassa vaṇṇavādī, ayampi dhammo piyatāya garutāya bhāvanāya sāmaññāya ekībhāvāya saṃvattati.

“Evarūpassa, bhikkhave, bhikkhuno kiñcāpi na evaṃ icchā uppajjeyya – ‘aho vata maṃ sabrahmacārī sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyun’ti, atha kho naṃ sabrahmacārī sakkaronti garuṃ karonti mānenti pūjenti. Taṃ kissa hetu? Tathāhissa, bhikkhave, viññū sabrahmacārī te pāpake akusale dhamme pahīne samanupassanti.

“Seyyathāpi, bhikkhave, bhaddassa assājānīyassa kiñcāpi na evaṃ icchā uppajjeyya – ‘aho vata maṃ manussā ājānīyaṭṭhāne ṭhapeyyuṃ, ājānīyabhojanañca bhojeyyuṃ, ājānīyaparimajjanañca parimajjeyyun’ti, atha kho naṃ manussā ājānīyaṭṭhāne ca ṭhapenti ājānīyabhojanañca bhojenti ājānīyaparimajjanañca parimajjanti. Taṃ kissa hetu? Tathāhissa, bhikkhave, viññū manussā tāni sāṭheyyāni kūṭeyyāni jimheyyāni vaṅkeyyāni pahīnāni samanupassanti.

“Evamevaṃ kho, bhikkhave, evarūpassa bhikkhuno kiñcāpi na evaṃ icchā uppajjeyya – ‘aho vata maṃ sabrahmacārī sakkareyyuṃ garuṃ kareyyuṃ māneyyuṃ pūjeyyun’ti, atha kho naṃ sabrahmacārī sakkaronti garuṃ karonti mānenti pūjenti. Taṃ kissa hetu? Tathāhissa, bhikkhave, viññū sabrahmacārī te pāpake akusale dhamme pahīne samanupassantī”ti. Sattamaṃ.

☸---------------------------------------------------------------------

八十七 无助于喜爱敬重

一 这时，世尊因为黑比丘（Kāḷaka bhikkhu）的事而对各位比丘说：

“各位比丘！”

“大德！”

那些比丘回答世尊。世尊接着说：

二 “各位比丘！这里有比丘，好争讼（adhikaraṇiko），不称赞争讼的平息（adhikaraṇasamathassa na vaṇṇavādī）。各位比丘！如果比丘好争讼，

不称赞争讼的平息，这种法就不会导向喜爱（na piyatāya）、不会导向敬重（na garutāya）、不会导向修习（na bhāvanāya）、不会导向沙门性（na sāmaññāya）、不会导向

和谐合一（na ekībhāvāya saṃvattati）。

三 各位比丘！再者，有比丘，不好乐学习（na sikkhākāmo），不称赞学习的实践（sikkhāsamādānassa na vaṇṇavādī）。各位比丘！如果比丘不好乐学习，

不称赞学习的实践，这种法就不会导向喜爱、不会导向敬重、不会导向修习、不会导向沙门性、不会

导向和谐合一。

四 各位比丘！再者，有比丘，有恶欲（pāpiccho）而不称赞欲望的调伏（icchāvinayassa na vaṇṇavādī）。各位比丘！如果比丘有恶欲而不

称赞欲望的调伏，这种法就不会导向喜爱、[不会导向敬重、不会导向修习、不会导向沙门性、]不会

导向和谐合一。

五 各位比丘！再者，有比丘，易怒（kodhano）而不称赞愤怒的调伏（kodhavinayassa na vaṇṇavādī）。各位比丘！如果比丘易怒而不称

赞愤怒的调伏，这种法就不会导向喜爱、[不会导向敬重、不会导向修习、不会导向沙门性、]不会导

向和谐合一。

六 各位比丘！再者，有比丘，抹杀他人功德（makkhī）而不称赞抹杀功德的调伏（makkhavinayassa na vaṇṇavādī）。各位比丘！如果比丘抹杀他人功德而不称

赞抹杀功德的调伏，这种法就不会导向喜爱、[不会导向敬重、不会导向修习、不会导向沙门性、]不会导

向和谐合一。

七 各位比丘！再者，有比丘，狡诈（saṭho）而不称赞狡诈的调伏（sāṭheyyavinayassa na vaṇṇavādī）。各位比丘！如果比丘狡诈而不称

赞狡诈的调伏，这种法就不会导向喜爱、[不会导向敬重、不会导向修习、不会导向沙门性、]不会导

向和谐合一。

八 各位比丘！再者，有比丘，谄媚虚伪（māyāvī）而不称赞谄媚虚伪的调伏（māyāvinayassa na vaṇṇavādī）。各位比丘！如果比丘谄媚虚伪而不称

赞谄媚虚伪的调伏，这种法就不会导向喜爱、[不会导向敬重、不会导向修习、不会导向沙门性、]不会导

向和谐合一。

九 各位比丘！再者，有比丘，不是仔细倾听法义的人（dhammānaṃ na nisāmakajātiko），不称赞对法的仔细倾听（dhammanisantiyā na vaṇṇavādī）。各位比丘！如果比丘不是仔细倾听法义的人，

不称赞对法的仔细倾听，这种法就不会导向喜爱、[不会导向敬重、不会导向修习、不会导

向沙门性、]不会导向和谐合一。

一O 各位比丘！再者，有比丘，不独住静处（na paṭisallīno），不称赞独住静处（paṭisallānassa na vaṇṇavādī）。各位比丘！如果比丘不独住静处，不

称赞独住静处，这种法就不会导向喜爱、[不会导向敬重、不会导向修习、不会导向沙门性、]不会导向

和谐合一。

一一 各位比丘！再者，有比丘，不款待同梵行者（sabrahmacārīnaṃ na paṭisanthārako），不称赞款待（paṭisanthārakassa na vaṇṇavādī）。各位比丘！如果比丘不

款待同梵行者，不称赞款待，这种法就不会导向喜爱、[不会导向敬重、不会导向修习、不会导

向沙门性、]不会导向和谐合一。

一二 各位比丘！像这样的比丘，即使生起这样的愿望：‘啊，愿同梵行的伙伴们恭敬（sakkareyyuṃ）、尊重（garuṃ kareyyuṃ）、敬重（māneyyuṃ）、供养

（pūjeyyuṃ）我！’，然而同梵行的伙伴们却不会恭敬他、不会尊重他、不会敬重他、不会供养他。这是什么原因呢？各位比丘！因

为有智慧的同梵行者们看到他那些邪恶不善的法还没有被舍断（appahīne）。

一三 各位比丘！譬如有一匹劣马（assakhaḷuṅka），即使生起这样的愿望：‘啊，愿人们把我安置在良马的位置上（ājānīyaṭṭhāne），喂我良马的

食物（ājānīyabhojanaṃ），给我良马的擦拭（ājānīyaparimajjanaṃ）！’，然而人们却不会把它安置在良马的位置上，不会喂它良马的食物，不会给它良马的擦拭。

这是什么原因呢？各位比丘！因为有智慧的人们看到它那些狡诈（sāṭheyyāni）、欺骗（kūṭeyyāni）、弯曲（jimheyyāni）、歪曲（vaṅkeyyāni）的习性还没有被舍弃（appahīnāni）。各位比丘！正是这样，

像这样的比丘，即使生起这样的愿望：‘啊，愿同梵行的伙伴们恭敬我、尊重我、敬重我、供养我！’，然而同梵行的伙伴们却

不会恭敬他、不会尊重他、不会敬重他、不会供养他。这是什么原因呢？各位比丘！因为有智慧的同梵行者们看

到他那些邪恶不善的法还没有被舍断。

一四 各位比丘！这里有比丘，不好争讼（na adhikaraṇiko）而称赞争讼的平息（adhikaraṇasamathassa vaṇṇavādī）。各位比丘！如果比丘不好争讼而称

赞争讼的平息，这种法就会导向喜爱、导向敬重、导向修习、导向沙门性、导向和谐合一。

一五 各位比丘！再者，有比丘，好乐学习（sikkhākāmo）且称赞学习的实践（sikkhāsamādānassa vaṇṇavādī）。各位比丘！如果比丘好乐学习且称赞

学习的实践，这种法就会导向喜爱、[导向敬重、导向修习、导向沙门性、]导向和谐合一。

一六 各位比丘！再者，有比丘，少欲（appiccho）且称赞欲望的调伏（icchāvinayassa vaṇṇavādī）。各位比丘！如果比丘少欲且称赞

欲望的调伏，这种法就会导向[喜爱、导向敬重、导向修习、导向沙门性、]导向和谐合一。

一七 各位比丘！再者，有比丘，不愤怒（akkodhano）且称赞愤怒的调伏（kodhavinayassa vaṇṇavādī）。各位比丘！如果比丘不愤怒且称赞

愤怒的调伏，这种法就会导向[喜爱、导向敬重、导向修习、导向沙门性、]导向和谐合一。

一八 各位比丘！再者，有比丘，不抹杀他人功德（amakkhī）且称赞抹杀功德的调伏（makkhavinayassa vaṇṇavādī）。各位比丘！如果比丘不抹杀他人功德且称赞

抹杀功德的调伏，这种法就会导向[喜爱、导向敬重、导向修习、导向沙门性、]导向和谐合一。

一九 各位比丘！再者，有比丘，不狡诈（asaṭho）且称赞狡诈的调伏（sāṭheyyavinayassa vaṇṇavādī）。各位比丘！如果比丘不狡诈且称赞

狡诈的调伏，这种法就会导向[喜爱、导向敬重、导向修习、导向沙门性、]导向和谐合一。

二O 各位比丘！再者，有比丘，不谄媚虚伪（amāyāvī）且称赞谄媚虚伪的调伏（māyāvinayassa vaṇṇavādī）。各位比丘！如果比丘不谄媚虚伪且称赞

谄媚虚伪的调伏，这种法就会导向[喜爱、导向敬重、导向修习、导向沙门性、]导向和谐合一。

二一 各位比丘！再者，有比丘，是仔细倾听法义的人（dhammānaṃ nisāmakajātiko）且称赞对法的仔细倾听（dhammanisantiyā vaṇṇavādī）。各位比丘！如果比丘是仔细倾听法义的人且

称赞对法的仔细倾听，这种法就会导向[喜爱、导向敬重、导向修习、导向沙门性、]导向和谐合一。

二二 各位比丘！再者，有比丘，独住静处（paṭisallīno）且称赞独住静处（paṭisallānassa vaṇṇavādī）。各位比丘！如果比丘独住静处且称赞独住静处，

这种法就会导向[喜爱、导向敬重、导向修习、导向沙门性、]导向和谐合一。

二三 各位比丘！再者，有比丘，款待同梵行者（sabrahmacārīnaṃ paṭisanthārako）且称赞款待（paṭisanthārakassa vaṇṇavādī）。各位比丘！如果比丘款待同

梵行者且称赞款待，这种法就会导向喜爱、导向敬重、导向修习、导向沙门性、导向和谐合一。

二四 各位比丘！像这样的比丘，即使不生起这样的愿望：‘啊，愿同梵行的伙伴们恭敬我、尊重我、敬重我、供养

我！’，然而同梵行的伙伴们却会恭敬他、尊重他、敬重他、供养他。这是什么原因呢？各位比丘！因为有智慧的同

梵行者们看到他那些邪恶不善的法已经被舍断了（pahīne）。

二五 各位比丘！譬如有一匹良种骏马（bhaddassa assājānīyassa），即使不生起这样的愿望：‘啊，愿人们把我安置在良马的位置上，喂我良马的食物，

给我良马的擦拭！’，然而人们却会把它安置在良马的位置上，喂它良马的食物，给它良马的擦拭。这是什么原因呢？

各位比丘！因为有智慧的人们看到它那些狡诈、欺骗、弯曲、歪曲的习性已经被舍弃了（pahīnāni）。各位比丘！正是这样，像这样的比

丘，即使不生起这样的愿望：‘啊，愿同梵行的伙伴们恭敬我、尊重我、敬重我、供养我！’，然而同梵行的伙伴们却会恭敬、

尊重、敬重、供养他。这是什么原因呢？各位比丘！因为有智慧的同梵行者们看到他那些邪恶不

善的法已经被舍断了。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.10.1 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 10.51-100)/2.4 Theravagga 长老品 (AN 10.81-90)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.8 Akkosakasutta 侮辱圣者 (AN 10.88)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Akkosakasuttaṃ

侮辱圣者经

88. “Yo so, bhikkhave, bhikkhu akkosakaparibhāsako ariyūpavādī sabrahmacārīnaṃ

“诸比丘！比丘如果侮辱、诽谤同修行者，或对圣者无礼、污蔑；

ṭhānametaṃ avakāso [aṭṭhānametaṃ anavakāso (sī. syā. pī.)] yaṃ so dasannaṃ byasanānaṃ aññataraṃ byasanaṃ nigaccheyya [na nigaccheyya (sī. syā. pī.)].

那么就存在这种情形、这种可能，他一定会落入十种灾难中的任何一种。

Katamesaṃ dasannaṃ?

是哪十种（灾难）呢？即：

Anadhigataṃ nādhigacchati,

‘➊ 尚未证得的（法），他无法证得；

adhigatā parihāyati,

➋ 已经证得的（法），他又会退失；

saddhammassa na vodāyanti,

➌ 正法不能净化他们（心中的）污垢；

saddhammesu vā adhimāniko hoti

➍ 或者（因为）增上慢而不尊重真实的教法；

anabhirato vā brahmacariyaṃ carati,

➎ 或者不喜欢修习清净的梵行；

aññataraṃ vā saṃkiliṭṭhaṃ āpattiṃ āpajjati,

➏ 或者违犯任何染污的罪过；

gāḷhaṃ vā rogātaṅkaṃ phusati,

➐ 或者他容易感染严重的疾病；

ummādaṃ vā pāpuṇāti cittakkhepaṃ,

➑ 或者导致他陷入癫狂、精神错乱；

sammūḷho kālaṃ karoti,

➒ 在迷糊混乱中度过，直至命终；

kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

➓ 身坏命终后，会投生到苦界、恶趣、堕处、地狱。’

Yo so, bhikkhave, bhikkhu akkosakaparibhāsako ariyūpavādī sabrahmacārīnaṃ,

诸比丘！比丘如果侮辱、诽谤同修行者，或对圣者无礼、污蔑；

ṭhānametaṃ avakāso yaṃ so imesaṃ dasannaṃ byasanānaṃ aññataraṃ byasanaṃ nigaccheyyā”ti.

那么就存在这种情形、这种可能，他一定会落入这十种灾难中的任何一种。”

Aṭṭhamaṃ.

侮辱圣者经 ～长老品‧第八经终

～《增支部经典‧十集‧五十经篇之二‧长老品‧Akkosakasutta 侮辱圣者经》(AN 10.88)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.10.1 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 10.51-100)/2.4 Theravagga 长老品 (AN 10.81-90)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4.9 Kokālikasutta 拘迦利谤圣 (AN 10.89)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Kokālikasuttaṃ

拘迦利谤圣经

☆ 拘迦利（ Kokālika ）又称作 ➾

瞿迦利迦、拘迦利、拘迦利迦、俱伽梨、瞿迦利、瞿伽离。

他是跟随提婆达多（ Devadatta ）的四位恶比丘的首领。

☆ 拘迦利谤圣 ➾

有一次，舍利弗与目犍连从灵鹫山来，

进入王舍城托钵乞食。

路上，遇到大雨而避入一个瓦窑内。

当时，瓦窑之中，已有一位牧牛女在避雨。

因此，两位尊者为了避嫌就随即离去。

就在这时候，拘迦利看到两位尊者离开，

他也随即进入瓦窑看到牧牛女。

因而，认为两位尊者与该女子有不正当关系，就进城宣扬这件事。

卍　　　　卍　　　　卍

☆ 十寒地狱 ➾

➊ 脓疱地狱（ Abbuda ）指：因疮疱流血化脓而污秽不堪，

相当于：（100年）× 20 = 2千满车芝麻所代表的年数，

又作：额部陀、阿部昙、阿浮陀、阿菩达；

➋ 疱裂地狱（ Nirabbuda ）指：身体被严寒侵袭，脓疮破裂，

相当于：2,000 × 20 = 4万满车芝麻所代表的年数，

又作：尼刺部陀、尼赖浮陀、尼罗浮陀；

➌ 波波地狱（ Ababa ）指：寒冷痛苦加剧，舌头无法动弹，

只能在嘴唇间发出波波的声音，有76个零位的数字名，

相当于：40,000 × 20 = 80万满车芝麻所代表的年数，

又作：阿波波、阿婆婆、呵婆婆、阿拔拔；

➍ 吒吒地狱（ Aṭaṭa ）指：因为恐惧、寒冷、紧张等，

牙齿发出颤抖的声音，（身体）像被烧焦、一个大的数字名，

相当于：800,000 × 20 = 1,600万满车芝麻所代表的年数，

又作：阿吒吒、额哳吒、呵罗罗、阿嗒嗒；

➎ 诃诃地狱（ Ahaha ）指：一个很大的数字名，

咽喉内像被冰冻，只能振气发出声音，唉！是悲哀的惊呼！

相当于：16,000,000 × 20 = 3亿 2,000万满车芝麻所代表的年数，

又作：阿诃诃、阿哈哈、臛臛婆、虎虎婆；

➏ 睡莲地狱（ Kumuda ）指：极大的数字名，

黄莲、白睡莲、皮肉溃烂，犹如睡莲花，

相当于：320,000,000 × 20 = 64亿满车芝麻所代表的年数，

又作：白睡莲地狱、俱物头、俱物头、俱物陀；

➐ 香莲地狱（ Sogandhika ）指：芬芳香气，

好香莲花、香睡莲、皮肉溃烂，犹如香莲花，

相当于：6,400,000,000 × 20 = 1,280亿满车芝麻所代表的年数，

又作：青睡莲地狱、须干提、搔揵提迦；

➑ 青莲地狱（ Uppalaka ）指：发声鸣叫，

罪人全身都是青瘀、皮肤破裂，犹如青莲花

相当于：128,000,000,000 × 20 = 2兆 5,600亿满车芝麻所代表的年数，

又作：青莲花地狱、优钵罗、优钵地狱、黛花地狱；

➒ 白莲地狱（ Puṇḍarīka ）指：受罪的众生，

寒冷痛苦加剧，皮肉脱落，骨头的颜色犹如白莲花，

相当于：2,560,000,000,000 × 20 = 51兆 2,000亿满车芝麻所代表的年数，

又作：白莲花地狱、芬陀利地狱；

➓ 红莲地狱（ Paduma ）指：一个巨大的数位名，

被严寒逼迫，身体变成赤红，皮肤拆裂，犹如红莲花，

相当于：51,200,000,000,000 × 20 = 1,024兆满车芝麻所代表的年数，

又作：红莲花地狱、波头摩、钵头摩、钵昙摩。

卍　　　　卍　　　　卍

第一章 ✫ 三谤二圣 Kokālika VS. Sāriputtamoggallānā

89. [saṃ. ni. 1.181; su. ni. kokālikasutta] Atha kho kokāliko bhikkhu yena bhagavā tenupasaṅkami;

那时，拘迦利比丘前往世尊所在的地方；

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

到了之后，礼敬世尊，退坐到一旁。

Ekamantaṃ nisinno kho kokāliko bhikkhu bhagavantaṃ etadavoca –

并且，坐在一旁的拘迦利比丘对世尊说：

“pāpicchā, bhante, sāriputtamoggallānā, pāpikānaṃ icchānaṃ vasaṃ gatā”ti.

“大德！（智慧第一的）舍利弗、（神通第一的）目犍连罪业深重，并且已经做了邪恶欲望的事。”

“Mā hevaṃ, kokālika, mā hevaṃ, kokālika! Pasādehi, kokālika, sāriputtamoggallānesu cittaṃ.

“不要这样说，拘迦利！不要这样说，拘迦利！拘迦利！对舍利弗、目犍连要有欢喜净信！

Pesalā sāriputtamoggallānā”ti.

舍利弗、目犍连是善美的人。”

Dutiyampi kho kokāliko bhikkhu bhagavantaṃ etadavoca –

但是，拘迦利比丘第二次对世尊说：

“kiñcāpi me, bhante, bhagavā saddhāyiko paccayiko,

“即使，大德！世尊也是我所信仰、所依赖的。

atha kho pāpicchāva sāriputtamoggallānā, pāpikānaṃ icchānaṃ vasaṃ gatā”ti.

然而，（智慧第一的）舍利弗、（神通第一的）目犍连罪业深重，并且已经做了邪恶欲望的事。”

“Mā hevaṃ, kokālika, mā hevaṃ, kokālika! Pasādehi, kokālika, sāriputtamoggallānesu cittaṃ.

“不要这样说，拘迦利！不要这样说，拘迦利！拘迦利！对舍利弗、目犍连要有欢喜净信！

Pesalā sāriputtamoggallānā”ti.

舍利弗、目犍连是善美的人。”

Tatiyampi kho kokāliko bhikkhu bhagavantaṃ etadavoca –

但是，拘迦利比丘第三次对世尊说：

“kiñcāpi me, bhante, bhagavā saddhāyiko paccayiko,

“即使，大德！世尊也是我所信仰、所依赖的。

atha kho pāpicchāva sāriputtamoggallānā, pāpikānaṃ icchānaṃ vasaṃ gatā”ti.

然而，（智慧第一的）舍利弗、（神通第一的）目犍连罪业深重，并且已经做了邪恶欲望的事。”

“Mā hevaṃ, kokālika, mā hevaṃ, kokālika! Pasādehi, kokālika, sāriputtamoggallānesu cittaṃ.

“不要这样说，拘迦利！不要这样说，拘迦利！拘迦利！对舍利弗、目犍连要有欢喜净信！

Pesalā sāriputtamoggallānā”ti.

舍利弗、目犍连是善美的人。”

Atha kho kokāliko bhikkhu uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

那时，拘迦利就从座位上起来，礼敬世尊，向右绕行后离去。

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第二章 ✫ 吞毒之鱼 Macchova visagilito

Acirapakkantassa ca kokālikassa bhikkhuno sāsapamattīhi pīḷakāhi sabbo kāyo phuṭo ahosi.

拘迦利比丘离去不久，全身就长出了像芥子那样大的水泡疮毒。

Sāsapamattiyo hutvā muggamattiyo ahesuṃ,

芥子那么大的，变成了像绿豆那么大；

muggamattiyo hutvā kalāyamattiyo ahesuṃ,

绿豆那么大的，变成了像豌豆那么大；

kalāyamattiyo hutvā kolaṭṭhimattiyo ahesuṃ,

豌豆那么大的，变成了像枣核那么大；

kolaṭṭhimattiyo hutvā kolamattiyo ahesuṃ,

枣核那么大的，变成了像枣子那么大；

kolamattiyo hutvā āmalakamattiyo ahesuṃ,

枣子那么大的，变成了像余甘子（庵摩罗果）那么大；

āmalakamattiyo hutvā (tiṇḍukamattiyo ahesuṃ, tiṇḍukamattiyo hutvā,) [saṃ. ni. 1.181; su. ni. kokālikasutta natthi] beḷuvasalāṭukamattiyo ahesuṃ,

余甘子那么大的，变成了像未成熟的木瓜那么大；

beḷuvasalāṭukamattiyo hutvā billamattiyo ahesuṃ,

未成熟的木瓜那么大的，变成了像木瓜那么大；

billamattiyo hutvā pabhijjiṃsu,

（长到）木瓜那么大之后，就爆裂开来；

pubbañca lohitañca pagghariṃsu.

流出了脓和血；

So sudaṃ kadalipattesu seti macchova visagilito.

他就如同吞了毒的鱼一样，躺卧在芭蕉叶上。

卍　　　　卍　　　　卍

第三章 ✫ 急度梵天 Turū paccekabrahmā

Atha kho turū paccekabrahmā [tuduppaccekabrahmā (sī. pī.), tudi paccekabrahmā (syā.), turi paccekabrahmā (ka.) saṃ. ni. 1.180] yena kokāliko bhikkhu tenupasaṅkami;

那时，（名叫）‘图鲁’的独觉梵天来到拘迦利比丘的地方；

upasaṅkamitvā vehāse ṭhatvā kokālikaṃ bhikkhuṃ etadavoca –

到了之后，站在空中，对拘迦利比丘说：

“pasādehi, kokālika, sāriputtamoggallānesu cittaṃ.

“拘迦利！对舍利弗、目犍连要有欢喜净信！

Pesalā sāriputtamoggallānā”ti.

舍利弗、目犍连是善美的人。”

“Kosi tvaṃ, āvuso”ti?

“朋友！你是谁啊？”

“Ahaṃ turū paccekabrahmā”ti.

“我是‘图鲁’独觉梵天。（前世是你的老师！）”

“Nanu tvaṃ, āvuso, bhagavatā anāgāmī byākato,

“朋友！世尊不是已经授记，说你是不还果阿那含了吗？

atha kiñcarahi idhāgato?

然而，为什么你来到这里呢？

Passa yāvañca te idaṃ aparaddhan”ti.

看啊！你已经冒犯了他们！”

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第四章 ✫ 话生利斧 Kuṭhārī jāyate mukhe

Atha kho turū paccekabrahmā kokālikaṃ bhikkhuṃ gāthāhi ajjhabhāsi –

那时，‘图鲁’独觉梵天，就用偈颂对拘迦利比丘劝说道：

“Purisassa hi jātassa,

“人出生之时，

kuṭhārī jāyate mukhe;

口中便生出斧头；

Yāya chindati attānaṃ,

愚人说恶语时，

bālo dubbhāsitaṃ bhaṇaṃ.

就用那斧头砍伤自己。

“Yo nindiyaṃ pasaṃsati,

“那称赞该受谴责的人，

taṃ vā nindati yo pasaṃsiyo;

或谴责该受称赞的人，

Vicināti mukhena so kaliṃ,

他用口舌积蓄不幸（kali），

kalinā tena sukhaṃ na vindati.

因那不幸他得不到安乐。

“Appamattako ayaṃ kali,

“这不幸是微小的：

yo akkhesu dhanaparājayo;

那在骰子赌博中失去钱财；

Sabbassāpi sahāpi attanā,

（即使输掉）一切连同他自己，

ayameva mahattaro kali;

这才是更大的不幸：

Yo sugatesu manaṃ padūsaye.

那对诸善逝心生污染（恶意）的人。

“Sataṃ sahassānaṃ nirabbudānaṃ,

‘十万尼拉部陀（Nirabbuda，疱裂地狱），

chattiṃsati pañca ca abbudāni;

再加三十六和五个阿部陀（Abbuda，脓疱地狱）；

Yamariyagarahī nirayaṃ upeti,

诽谤圣者的人将堕入（这样的）地狱，

vācaṃ manañca paṇidhāya pāpakan”ti.

因他以语言和心意导向邪恶。’”

Atha kho kokāliko bhikkhu teneva ābādhena kālamakāsi.

那时，拘迦利比丘就因那疾病而命终了。

Kālaṅkato ca kokāliko bhikkhu padumaṃ nirayaṃ upapajjati sāriputtamoggallānesu cittaṃ āghātetvā.

并且，命终的拘迦利比丘因为对舍利弗、目犍连生起了瞋害之心，所以投生在红莲地狱。

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第五章 ✫ 娑婆梵天 Brahmā sahampati

Atha kho brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami;

那时，娑婆世界主梵天在深夜时分，以殊胜美妙的身色，遍照祇树给孤独园，前往世尊所在的地方。

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi.

到了之后，礼敬世尊，站在一旁。

Ekamantaṃ ṭhito kho brahmā sahampati bhagavantaṃ etadavoca –

并且，站在一旁的娑婆世界主梵天对世尊说：

“kokāliko, bhante, bhikkhu kālaṅkato.

“大德！拘迦利比丘已经命终了。

Kālaṅkato ca, bhante, kokāliko bhikkhu padumaṃ nirayaṃ upapanno sāriputtamoggallānesu cittaṃ āghātetvā”ti.

并且，大德！命终的拘迦利比丘因为对舍利弗、目犍连生起了瞋害之心，已经投生在红莲地狱了。”

Idamavoca brahmā sahampati.

娑婆世界主梵天这样说完。

Idaṃ vatvā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.

这样说完后礼敬世尊，向右绕行后就在那里消失了。

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第六章 ✫ 红莲地狱 Padumaṃ nirayaṃ

Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi –

那时，世尊在那一夜过后，告诉诸比丘说：

“imaṃ, bhikkhave, rattiṃ brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yenāhaṃ tenupasaṅkami;

“诸比丘！这一夜，娑婆世界主梵天在深夜时分，以殊胜美妙的身色，遍照祇树给孤独园，来到我这里。

upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi.

来了之后，礼敬我，退立在一旁。

Ekamantaṃ ṭhito kho, bhikkhave, brahmā sahampati maṃ etadavoca –

并且，诸比丘！站在一旁的娑婆世界主梵天对我说：

‘kokāliko, bhante, bhikkhu kālaṅkato;

‘大德！拘迦利比丘已经命终了。

kālaṅkato ca, bhante, kokāliko bhikkhu padumaṃ nirayaṃ upapanno sāriputtamoggallānesu cittaṃ āghātetvā’ti.

大德！命终的拘迦利比丘因为对舍利弗、目犍连生起了瞋害之心，已经投生在红莲地狱了。’

Idamavoca, bhikkhave, brahmā sahampati.

诸比丘！娑婆世界主梵天这样说完。

Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyī”ti.

这样说完后礼敬我，向右绕行后就在那里消失了。”

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第七章 ✫ 地狱寿量 Vīsatikhāriko kosalako tilavāho

Evaṃ vutte aññataro bhikkhu bhagavantaṃ etadavoca –

听完这番话后，有一位比丘就对世尊说：

“kīva dīghaṃ nu kho, bhante, padume niraye āyuppamāṇan”ti?

“可是，大德！红莲地狱的寿量有多长呢？”

“Dīghaṃ kho, bhikkhu, padume niraye āyuppamāṇaṃ.

“比丘！红莲地狱的寿量确实很长。

Na taṃ sukaraṃ saṅkhātuṃ –

不容易计算：

‘ettakāni vassānīti vā ettakāni vassasatānīti vā ettakāni vassasahassānīti vā ettakāni vassasatasahassānīti vā’”ti.

‘不是多少年、或多少百年、多少千年、多少十万年（就能算清的）。’”

“Sakkā pana, bhante, upamaṃ kātun”ti?

“大德！那么，可以用譬喻来说明吗？”

“Sakkā, bhikkhū,”ti

“比丘！可以。”

bhagavā avoca –

世尊就说：

“seyyathāpi, bhikkhu, vīsatikhāriko kosalako tilavāho

“比丘！譬如有二十‘拘萨罗’货车载重量那么多装满了芝麻的数量，

tato puriso vassasatassa vassasatassa accayena ekamekaṃ tilaṃ uddhareyya.

有个人从那时起，每过一百年取出一粒芝麻。

Khippataraṃ kho so, bhikkhu, vīsatikhāriko kosalako tilavāho

➊ 然而，比丘！那二十‘拘萨罗’货车载重的芝麻，非常快地——

iminā upakkamena parikkhayaṃ pariyādānaṃ gaccheyya,

通过这种方式，可能会全部取完；

na tveva eko abbudo nirayo.

但是，一个‘阿部陀’地狱（Abbuda，脓疱地狱）的时间还没有结束！

Seyyathāpi, bhikkhu, vīsati abbudā nirayā, evameko nirabbudo nirayo.

➋ 比丘！二十个‘阿部陀’地狱（脓疱地狱）的时间，等于一个‘尼拉部陀’地狱（Nirabbuda，疱裂地狱）的时间。

Seyyathāpi, bhikkhu, vīsati nirabbudā nirayā, evameko ababo nirayo.

➌ 比丘！二十个‘尼拉部陀’地狱（疱裂地狱）的时间，等于一个‘阿波波’地狱（Ababa，波波地狱）的时间。

Seyyathāpi, bhikkhu, vīsati ababā nirayā, evameko aṭaṭo nirayo.

➍ 比丘！二十个‘阿波波’地狱（波波地狱）的时间，等于一个‘阿吒吒’地狱（Aṭaṭa，吒吒地狱）的时间。

Seyyathāpi, bhikkhu, vīsati aṭaṭā nirayā, evameko ahaho nirayo.

➎ 比丘！二十个‘阿吒吒’地狱（吒吒地狱）的时间，等于一个‘阿诃诃’地狱（Ahaha，诃诃地狱）的时间。

Seyyathāpi, bhikkhu, vīsati ahahā nirayā, evameko kumudo nirayo.

➏ 比丘！二十个‘阿诃诃’地狱（诃诃地狱）的时间，等于一个‘俱物头’地狱（Kumuda，睡莲地狱）的时间。

Seyyathāpi, bhikkhu, vīsati kumudā nirayā, evameko sogandhiko nirayo.

➐ 比丘！二十个‘俱物头’地狱（睡莲地狱）的时间，等于一个‘须干提’地狱（Sogandhika，香莲地狱）的时间。

Seyyathāpi, bhikkhu, vīsati sogandhikā nirayā, evameko uppalako nirayo.

➑ 比丘！二十个‘须干提’地狱（香莲地狱）的时间，等于一个‘优钵罗’地狱（Uppalaka，青莲地狱）的时间。

Seyyathāpi, bhikkhu, vīsati uppalakā nirayā, evameko puṇḍarīko nirayo.

➒ 比丘！二十个‘优钵罗’地狱（青莲地狱）的时间，等于一个‘芬陀利’地狱（Puṇḍarīka，白莲地狱）的时间。

Seyyathāpi, bhikkhu, vīsati puṇḍarīkā nirayā, evameko padumo nirayo.

➓ 比丘！二十个‘芬陀利’地狱（白莲地狱）的时间，等于一个‘波头摩’地狱（Paduma，红莲地狱）的时间。

Padumaṃ kho pana, bhikkhu, nirayaṃ kokāliko bhikkhu upapanno sāriputtamoggallānesu cittaṃ āghātetvā”ti.

比丘！拘迦利比丘因为对舍利弗、目犍连生起了瞋害之心，已经投生在这‘波头摩’地狱（红莲地狱）中了。”

Idamavoca bhagavā.

世尊这样说完。

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第八章 ✫ 辱圣近死 Yamariyagarahī nirayaṃ upeti

Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

世尊说完这些后，导师又进一步说道：

“Purisassa hi jātassa,

“人出生之时，

kuṭhārī jāyate mukhe;

口中便生出斧头；

Yāya chindati attānaṃ,

愚人说恶语时，

bālo dubbhāsitaṃ bhaṇaṃ.

就用那斧头砍伤自己。

“Yo nindiyaṃ pasaṃsati,

“那称赞该受谴责的人，

taṃ vā nindati yo pasaṃsiyo;

或谴责该受称赞的人，

Vicināti mukhena so kaliṃ,

他用口舌积蓄不幸（kali），

kalinā tena sukhaṃ na vindati.

因那不幸他得不到安乐。

“Appamattako ayaṃ kali,

“这不幸是微小的：

yo akkhesu dhanaparājayo;

那在骰子赌博中失去钱财；

Sabbassāpi sahāpi attanā,

（即使输掉）一切连同他自己，

ayameva mahattaro kali;

这才是更大的不幸：

Yo sugatesu manaṃ padūsaye.

那对诸善逝心生污染（恶意）的人。

“Sataṃ sahassānaṃ nirabbudānaṃ,

‘十万尼拉部陀（Nirabbuda，疱裂地狱），

chattiṃsati pañca ca abbudāni;

再加三十六和五个阿部陀（Abbuda，脓疱地狱）；

Yamariyagarahī nirayaṃ upeti,

诽谤圣者的人将堕入（这样的）地狱，

vācaṃ manañca paṇidhāya pāpakan”ti.

因他以语言和心意导向邪恶。’”

navamaṃ;

拘迦利谤圣经 ～长老品‧第九经终

～《增支部经典‧十集‧五十经篇之二‧长老品‧Kokālikasutta 拘迦利谤圣经》(AN 10.89)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.4.26 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 10.51-100)/2.4 Theravagga 长老品 (AN 10.81-90)”

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【经名】 2.4.10 Khīṇāsavabalasutta 漏尽成就十力 (AN 10.90)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Khīṇāsavabalasuttaṃ

☆ 漏尽十力：➊ 善于观察“无常” ➾ ➋ 善于观察“苦”（欲望如同火坑） ➾ ➌ 善于观察“无我”（倾心于出离） ➾ ➍ 善于修习“四念住” ➾ ➎ 善于修习“四正勤” ➾ ➏ 善于修习“四神足” ➾ ➐ 善于修习“五根” ➾ ➑ 善于修习“五力” ➾ ➒ 善于修习“七菩提分”（七觉支） ➾ ➓ 善于修习“八圣道分”。

90. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

那时，具寿舍利弗前往世尊所在的地方，到了之后礼敬世尊，退坐到一旁。

Ekamantaṃ nisinnaṃ kho āyasmantaṃ sāriputtaṃ bhagavā etadavoca –

坐在一旁时，世尊对具寿舍利弗说：

“kati nu kho, sāriputta, khīṇāsavassa bhikkhuno balāni, yehi balehi samannāgato khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’”ti?

“舍利弗！漏尽比丘有多少种力量，凭藉这些力量的成就，漏尽比丘能宣称诸漏已尽：‘我的诸漏已尽。’呢？”

“Dasa, bhante, khīṇāsavassa bhikkhuno balāni, yehi balehi samannāgato khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’ti.

“大德！漏尽比丘有十种力量，凭藉这些力量的成就，漏尽比丘能宣称诸漏已尽：‘我的诸漏已尽。’

Katamāni dasa?

是哪十种呢？

[a. ni. 8.28; paṭi. ma. 2.44] Idha, bhante, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṃ sammappaññāya sudiṭṭhā honti.

➊ 大德！在此，漏尽比丘以如实的正慧彻底地见到‘一切行（有为法）都是无常的’。

Yampi, bhante, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṃ sammappaññāya sudiṭṭhā honti, idampi, bhante, khīṇāsavassa bhikkhuno balaṃ hoti,

大德！漏尽比丘以如实的正慧彻底地见到‘一切行都是无常的’，这（第一种）就是漏尽比丘的力量。

yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’ti.

漏尽比丘凭藉这种力量，宣称诸漏已尽：‘我的诸漏已尽。’

Puna caparaṃ, bhante, khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṃ sammappaññāya sudiṭṭhā honti.

➋ 大德！再者，漏尽比丘以如实的正慧彻底地见到‘诸欲如同燃烧的炭火坑’。

Yampi, bhante, khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṃ sammappaññāya sudiṭṭhā honti, idampi, bhante, khīṇāsavassa bhikkhuno balaṃ hoti,

大德！漏尽比丘以如实的正慧彻底地见到‘诸欲如同燃烧的炭火坑’，这（第二种）就是漏尽比丘的力量。

yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’ti.

漏尽比丘凭藉这种力量，宣称诸漏已尽：‘我的诸漏已尽。’

Puna caparaṃ, bhante, khīṇāsavassa bhikkhuno vivekaninnaṃ cittaṃ hoti vivekapoṇaṃ vivekapabbhāraṃ vivekaṭṭhaṃ nekkhammābhirataṃ byantībhūtaṃ sabbaso āsavaṭṭhāniyehi dhammehi.

➌ 大德！再者，漏尽比丘的心‘趋向于远离、倾向于远离、倾向于远离、安住于远离、乐于出离，完全脱离了一切产生诸漏的法’。

Yampi, bhante, khīṇāsavassa bhikkhuno vivekaninnaṃ cittaṃ hoti vivekapoṇaṃ vivekapabbhāraṃ vivekaṭṭhaṃ nekkhammābhirataṃ byantībhūtaṃ sabbaso āsavaṭṭhāniyehi dhammehi, idampi, bhante, khīṇāsavassa bhikkhuno balaṃ hoti,

大德！漏尽比丘的心‘趋向于远离、倾向于远离、倾向于远离、安住于远离、乐于出离，完全脱离了一切产生诸漏的法’，这（第三种）就是漏尽比丘的力量。

yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’ti.

漏尽比丘凭藉这种力量，宣称诸漏已尽：‘我的诸漏已尽。’

Puna caparaṃ, bhante, khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā.

➍ 大德！再者，漏尽比丘已经培育、善于修习了‘四念住’。

Yampi, bhante, khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā, idampi, bhante, khīṇāsavassa bhikkhuno balaṃ hoti,

大德！漏尽比丘已经培育、善于修习了‘四念住’，这（第四种）就是漏尽比丘的力量。

yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’ti.

漏尽比丘凭藉这种力量，宣称诸漏已尽：‘我的诸漏已尽。’

Puna caparaṃ, bhante, khīṇāsavassa bhikkhuno cattāro sammappadhānā bhāvitā honti subhāvitā…pe…

➎ 大德！再者，漏尽比丘已经培育、善于修习了‘四正勤’。

大德！漏尽比丘已经培育、善于修习了‘四正勤’，这（第五种）就是漏尽比丘的力量。

漏尽比丘凭藉这种力量，宣称诸漏已尽：‘我的诸漏已尽。’

cattāro iddhipādā bhāvitā honti subhāvitā …pe…

➏ 大德！再者，漏尽比丘已经培育、善于修习了‘四神足’。

大德！漏尽比丘已经培育、善于修习了‘四神足’，这（第六种）就是漏尽比丘的力量。

漏尽比丘凭藉这种力量，宣称诸漏已尽：‘我的诸漏已尽。’

pañcindriyāni…

➐ 大德！再者，漏尽比丘已经培育、善于修习了‘五根’。

大德！漏尽比丘已经培育、善于修习了‘五根’，这（第七种）就是漏尽比丘的力量。

漏尽比丘凭藉这种力量，宣称诸漏已尽：‘我的诸漏已尽。’

pañca balāni bhāvitāni honti subhāvitāni…

➑ 大德！再者，漏尽比丘已经培育、善于修习了‘五力’。

大德！漏尽比丘已经培育、善于修习了‘五力’，这（第八种）就是漏尽比丘的力量。

漏尽比丘凭藉这种力量，宣称诸漏已尽：‘我的诸漏已尽。’

satta bojjhaṅgā bhāvitā honti subhāvitā…

➒ 大德！再者，漏尽比丘已经培育、善于修习了‘七菩提分’（七觉支）。

大德！漏尽比丘已经培育、善于修习了‘七菩提分’（七觉支），这（第九种）就是漏尽比丘的力量。

漏尽比丘凭藉这种力量，宣称诸漏已尽：‘我的诸漏已尽。’

ariyo aṭṭhaṅgiko maggo bhāvito hoti subhāvito.

➓ 大德！再者，漏尽比丘已经培育、善于修习了‘八圣道分’。

Yampi, bhante, khīṇāsavassa bhikkhuno ariyo aṭṭhaṅgiko maggo bhāvito hoti subhāvito, idampi, bhante, khīṇāsavassa bhikkhuno balaṃ hoti,

大德！漏尽比丘已经培育、善于修习了‘八圣道分’，这（第十种）就是漏尽比丘的力量。

yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’ti.

漏尽比丘凭藉这种力量，宣称诸漏已尽：‘我的诸漏已尽。’

Imāni kho, bhante, dasa khīṇāsavassa bhikkhuno balāni, yehi balehi samannāgato khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – ‘khīṇā me āsavā’”ti.

大德！漏尽比丘有这十种力量，凭藉这些力量的成就，漏尽比丘能宣称诸漏已尽：‘我的诸漏已尽。’”

Dasamaṃ.

漏尽成就十力 ～长老品‧第十经终

Theravaggo catuttho.

第四 长老品（终）

Tassuddānaṃ –

十经偈颂：

Vāhanānando puṇṇiyo,

（一）婆醯解脱法、（二）阿难增广法、（三）普尼佛说法、

byākaraṃ katthimāniko;

（四）目犍连记说、（五）周那责自夸、（六）迦叶评上慢、

Napiyakkosakokāli,

（七）不资沙门法、（八）辱圣者十难、（九）拘迦利谤圣、

khīṇāsavabalena cāti.

（十）漏尽证十力。

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【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 10.51-100)/2.5 Upālivagga 优婆塞品 (AN 10.91-100)”

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【经名】 2.5.1 Kāmabhogīsutta 十种享受欲乐的人 (AN 10.91)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(10) 5. Upālivaggo

1. Kāmabhogīsuttaṃ

91. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca –

“Dasayime, gahapati, kāmabhogī santo saṃvijjamānā lokasmiṃ. Katame dasa? Idha, gahapati, ekacco kāmabhogī adhammena bhoge pariyesati sāhasena; adhammena bhoge pariyesitvā sāhasena na attānaṃ sukheti na pīṇeti [na attānaṃ sukheti pīṇeti (sī. syā. pī.) evamuparipi] na saṃvibhajati na puññāni karoti.

“Idha pana, gahapati, ekacco kāmabhogī adhammena bhoge pariyesati sāhasena; adhammena bhoge pariyesitvā sāhasena attānaṃ sukheti pīṇeti, na saṃvibhajati na puññāni karoti.

“Idha pana, gahapati, ekacco kāmabhogī adhammena bhoge pariyesati sāhasena; adhammena bhoge pariyesitvā sāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti.

“Idha pana, gahapati, ekacco kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi; dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi na attānaṃ sukheti na pīṇeti na saṃvibhajati na puññāni karoti.

“Idha pana, gahapati, ekacco kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi; dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṃ sukheti pīṇeti, na saṃvibhajati na puññāni karoti.

“Idha pana, gahapati, ekacco kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi; dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti.

“Idha pana, gahapati, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena; dhammena bhoge pariyesitvā asāhasena na attānaṃ sukheti na pīṇeti na saṃvibhajati na puññāni karoti.

“Idha pana, gahapati, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena; dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti, na saṃvibhajati na puññāni karoti.

“Idha pana, gahapati, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena; dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti. Te ca bhoge gathito [gadhito (ka.) a. ni. 3.124 passitabbaṃ] mucchito ajjhosanno [ajjhāpanno (sabbattha) a. ni. 3.124 suttavaṇṇanā ṭīkā oloketabbā] anādīnavadassāvī anissaraṇapañño paribhuñjati.

“Idha pana, gahapati, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena; dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti. Te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati.

“Tatra, gahapati, yvāyaṃ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena na attānaṃ sukheti na pīṇeti na saṃvibhajati na puññāni karoti, ayaṃ, gahapati, kāmabhogī tīhi ṭhānehi gārayho. ‘Adhammena bhoge pariyesati sāhasenā’ti, iminā paṭhamena ṭhānena gārayho. ‘Na attānaṃ sukheti na pīṇetī’ti, iminā dutiyena ṭhānena gārayho. ‘Na saṃvibhajati na puññāni karotī’ti, iminā tatiyena ṭhānena gārayho. Ayaṃ, gahapati, kāmabhogī imehi tīhi ṭhānehi gārayho.

“Tatra, gahapati, yvāyaṃ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena attānaṃ sukheti pīṇeti na saṃvibhajati na puññāni karoti, ayaṃ, gahapati, kāmabhogī dvīhi ṭhānehi gārayho ekena ṭhānena pāsaṃso. ‘Adhammena bhoge pariyesati sāhasenā’ti, iminā paṭhamena ṭhānena gārayho. ‘Attānaṃ sukheti pīṇetī’ti, iminā ekena ṭhānena pāsaṃso. ‘Na saṃvibhajati na puññāni karotī’ti iminā dutiyena ṭhānena gārayho. Ayaṃ, gahapati, kāmabhogī imehi dvīhi ṭhānehi gārayho iminā ekena ṭhānena pāsaṃso.

“Tatra, gahapati, yvāyaṃ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti, ayaṃ, gahapati, kāmabhogī ekena ṭhānena gārayho dvīhi ṭhānehi pāsaṃso. ‘Adhammena bhoge pariyesati sāhasenā’ti, iminā ekena ṭhānena gārayho. ‘Attānaṃ sukheti pīṇetī’ti, iminā paṭhamena ṭhānena pāsaṃso. ‘Saṃvibhajati puññāni karotī’ti, iminā dutiyena ṭhānena pāsaṃso. Ayaṃ, gahapati, kāmabhogī iminā ekena ṭhānena gārayho, imehi dvīhi ṭhānehi pāsaṃso.

“Tatra, gahapati, yvāyaṃ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi na attānaṃ sukheti na pīṇeti na saṃvibhajati na puññāni karoti, ayaṃ, gahapati, kāmabhogī ekena ṭhānena pāsaṃso tīhi ṭhānehi gārayho. ‘Dhammena bhoge pariyesati asāhasenā’ti, iminā ekena ṭhānena pāsaṃso. ‘Adhammena bhoge pariyesati sāhasenā’ti, iminā paṭhamena ṭhānena gārayho. ‘Na attānaṃ sukheti na pīṇetī’ti, iminā dutiyena ṭhānena gārayho. ‘Na saṃvibhajati na puññāni karotī’ti, iminā tatiyena ṭhānena gārayho. Ayaṃ, gahapati, kāmabhogī iminā ekena ṭhānena pāsaṃso imehi tīhi ṭhānehi gārayho.

“Tatra, gahapati, yvāyaṃ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṃ sukheti pīṇeti na saṃvibhajati na puññāni karoti, ayaṃ, gahapati, kāmabhogī dvīhi ṭhānehi pāsaṃso dvīhi ṭhānehi gārayho. ‘Dhammena bhoge pariyesati asāhasenā’ti, iminā paṭhamena ṭhānena pāsaṃso. ‘Adhammena bhoge pariyesati sāhasenā’ti, iminā paṭhamena ṭhānena gārayho. ‘Attānaṃ sukheti pīṇetī’ti, iminā dutiyena ṭhānena pāsaṃso. ‘Na saṃvibhajati na puññāni karotī’ti, iminā dutiyena ṭhānena gārayho. Ayaṃ, gahapati, kāmabhogī imehi dvīhi ṭhānehi pāsaṃso imehi dvīhi ṭhānehi gārayho.

“Tatra, gahapati, yvāyaṃ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti, ayaṃ, gahapati, kāmabhogī tīhi ṭhānehi pāsaṃso ekena ṭhānena gārayho. ‘Dhammena bhoge pariyesati asāhasenā’ti, iminā paṭhamena ṭhānena pāsaṃso. ‘Adhammena bhoge pariyesati sāhasenā’ti, iminā ekena ṭhānena gārayho. ‘Attānaṃ sukheti pīṇetī’ti, iminā dutiyena ṭhānena pāsaṃso. ‘Saṃvibhajati puññāni karotī’ti, iminā tatiyena ṭhānena pāsaṃso. Ayaṃ, gahapati, kāmabhogī imehi tīhi ṭhānehi pāsaṃso iminā ekena ṭhānena gārayho.

“Tatra, gahapati, yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena na attānaṃ sukheti na pīṇeti na saṃvibhajati na puññāni karoti, ayaṃ, gahapati, kāmabhogī ekena ṭhānena pāsaṃso dvīhi ṭhānehi gārayho. Dhammena bhoge pariyesati asāhasenā’ti, iminā ekena ṭhānena pāsaṃso. ‘Na attānaṃ sukheti na pīṇetī’ti, iminā paṭhamena ṭhānena gārayho. ‘Na saṃvibhajati na puññāni karotī’ti, iminā dutiyena ṭhānena gārayho. Ayaṃ, gahapati, kāmabhogī iminā ekena ṭhānena pāsaṃso imehi dvīhi ṭhānehi gārayho.

“Tatra, gahapati, yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti na saṃvibhajati na puññāni karoti, ayaṃ, gahapati, kāmabhogī dvīhi ṭhānehi pāsaṃso ekena ṭhānena gārayho. ‘Dhammena bhoge pariyesati asāhasenā’ti, iminā paṭhamena ṭhānena pāsaṃso. ‘Attānaṃ sukheti pīṇetī’ti, iminā dutiyena ṭhānena pāsaṃso. ‘Na saṃvibhajati na puññāni karotī’ti iminā ekena ṭhānena gārayho. Ayaṃ, gahapati, kāmabhogī imehi dvīhi ṭhānehi pāsaṃso iminā ekena ṭhānena gārayho.

“Tatra, gahapati yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti, te ca bhoge gathito mucchito ajjhosanno anādīnavadassāvī anissaraṇapañño paribhuñjati, ayaṃ, gahapati, kāmabhogī tīhi ṭhānehi pāsaṃso ekena ṭhānena gārayho. ‘Dhammena bhoge pariyesati asāhasenā’ti, iminā paṭhamena ṭhānena pāsaṃso. ‘Attānaṃ sukheti pīṇetī’ti, iminā dutiyena ṭhānena pāsaṃso. ‘Saṃvibhajati puññāni karotī’ti, iminā tatiyena ṭhānena pāsaṃso. ‘Te ca bhoge gathito mucchito ajjhosanno anādīnavadassāvī anissaraṇapañño paribhuñjatī’ti, iminā ekena ṭhānena gārayho. Ayaṃ, gahapati, kāmabhogī imehi tīhi ṭhānehi pāsaṃso iminā ekena ṭhānena gārayho.

“Tatra, gahapati, yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti, te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati, ayaṃ, gahapati, kāmabhogī catūhi ṭhānehi pāsaṃso. ‘Dhammena bhoge pariyesati asāhasenā’ti, iminā paṭhamena ṭhānena pāsaṃso. ‘Attānaṃ sukheti pīṇetī’ti, iminā dutiyena ṭhānena pāsaṃso. ‘Saṃvibhajati puññāni karotī’ti, iminā tatiyena ṭhānena pāsaṃso. ‘Te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjatī’ti, iminā catutthena ṭhānena pāsaṃso. Ayaṃ, gahapati, kāmabhogī imehi catūhi ṭhānehi pāsaṃso.

“Ime kho, gahapati, dasa kāmabhogī santo saṃvijjamānā lokasmiṃ. Imesaṃ kho, gahapati, dasannaṃ kāmabhogīnaṃ yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti, te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati, ayaṃ imesaṃ dasannaṃ kāmabhogīnaṃ aggo ca seṭṭho ca pāmokkho [mokkho (ka. sī.) a. ni. 4.95; 5.181; saṃ. ni. 3.662] ca uttamo ca pavaro ca. Seyyathāpi, gahapati, gavā khīraṃ, khīramhā dadhi, dadhimhā navanītaṃ, navanītamhā sappi, sappimhā sappimaṇḍo. Sappimaṇḍo tattha aggamakkhāyati.

Evamevaṃ kho, gahapati, imesaṃ dasannaṃ kāmabhogīnaṃ yvāyaṃ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṃ sukheti pīṇeti saṃvibhajati puññāni karoti, te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati, ayaṃ imesaṃ dasannaṃ kāmabhogīnaṃ aggo ca seṭṭho ca pāmokkho [mokkho (ka. sī.) a. ni. 5.181] ca uttamo ca pavaro cā”ti. Paṭhamaṃ.

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第十 优婆塞品

九十一 十种享受欲乐的人

一 一时，世尊住在舍卫城的祇树给孤独园。那时，给孤独居士前往世尊的住处，到了之后，礼敬世尊，退坐到一旁。坐在一旁时，世尊对给孤独居士说：

二 “居士！世间存在十种享受欲乐的人。是哪十种呢？

三 居士！这里有一种享受欲乐的人，他以非法、不正当的方式追求财富；以非法、不正当的方式追求到财富后，自己不快乐、不满足，而且不与人分享，也不做功德善事。

四 居士！这里又有另一种享受欲乐的人，他以非法、不正当的方式追求财富；以非法、不正当的方式追求到财富后，自己快乐、满足，但是不与人分享，也不做功德善事。

五 居士！这里又有另一种享受欲乐的人，他以非法、不正当的方式追求财富；以非法、不正当的方式追求到财富后，自己快乐、满足，并且与人分享，也做功德善事。

六 居士！这里又有另一种享受欲乐的人，他以合法和非法、正当和不正当的方式追求财富；以合法和非法、正当和不正当的方式追求到财富后，自己不快乐、不满足，而且不与人分享，也不做功德善事。

七 居士！这里又有另一种享受欲乐的人，他以合法和非法、正当和不正当的方式追求财富；以合法和非法、正当和不正当的方式追求到财富后，自己快乐、满足，但是不与人分享，也不做功德善事。

八 居士！这里又有另一种享受欲乐的人，他以合法和非法、正当和不正当的方式追求财富；以合法和非法、正当和不正当的方式追求到财富后，自己快乐、满足，并且与人分享，也做功德善事。

九 居士！这里又有另一种享受欲乐的人，他以合法、正当的方式追求财富；以合法、正当的方式追求到财富后，自己不快乐、不满足，而且不与人分享，也不做功德善事。

一〇 居士！这里又有另一种享受欲乐的人，他以合法、正当的方式追求财富；以合法、正当的方式追求到财富后，自己快乐、满足，但是不与人分享，也不做功德善事。

一一 居士！这里又有另一种享受欲乐的人，他以合法、正当的方式追求财富；以合法、正当的方式追求到财富后，自己快乐、满足，并且与人分享，也做功德善事，但他贪婪、沉迷、深陷于这些财富中，不见其过患，不知晓出离之道而享用它们。

一二 居士！这里又有另一种享受欲乐的人，他以合法、正当的方式追求财富；以合法、正当的方式追求到财富后，自己快乐、满足，并且与人分享，也做功德善事，但他不贪婪、不沉迷、不深陷于这些财富中，能见到其过患，知晓出离之道而享用它们。

一三 居士！在这些人中，那以非法、不正当的方式追求财富，得到财富后自己不快乐、不满足，不与人分享，也不做功德善事的享受欲乐者，应因三点而受到指责：以非法、不正当的方式追求财富，这是第一点应受指责之处；自己不快乐、不满足，这是第二点应受指责之处；不与人分享，也不做功德善事，这是第三点应受指责之处。

居士！这种享受欲乐的人应因这三点而受到指责。

一四 居士！在这些人中，那以非法、不正当的方式追求财富，得到财富后自己快乐、满足，但不与人分享，也不做功德善事的享受欲乐者，应因两点而受到指责，因一点而受到称赞：以非法、不正当的方式追求财富，这是第一点应受指责之处；自己快乐、满足，这是应受称赞之处；不与人分享，也不做功德善事，这是第二点应受指责之处。

居士！这种享受欲乐的人应因这两点而受到指责，因这一点而受到称赞。

一五 居士！在这些人中，那以非法、不正当的方式追求财富，得到财富后自己快乐、满足，并且与人分享，也做功德善事的享受欲乐者，应因一点而受到指责，因两点而受到称赞：以非法、不正当的方式追求财富，这是应受指责之处；自己快乐、满足，这是第一点应受称赞之处；与人分享，也做功德善事，这是第二点应受称赞之处。

居士！这种享受欲乐的人应因这一点而受到指责，因这两点而受到称赞。

一六 居士！在这些人中，那以合法和非法、正当和不正当的方式追求财富，得到财富后自己不快乐、不满足，而且不与人分享，也不做功德善事的享受欲乐者，应因一点而受到称赞，因三点而受到指责：以合法、正当的方式追求财富（的部分），这是应受称赞之处；以非法、不正当的方式追求财富（的部分），这是第一点应受指责之处；自己不快乐、不满足，这是第二点应受指责之处；不与人分享，也不做功德善事，这是第三点应受指责之处。

居士！这种享受欲乐的人应因这一点而受到称赞，因这三点而受到指责。

一七 居士！在这些人中，那以合法和非法、正当和不正当的方式追求财富，得到财富后自己快乐、满足，但是不与人分享，也不做功德善事的享受欲乐者，应因两点而受到称赞，因两点而受到指责：以合法、正当的方式追求财富（的部分），这是第一点应受称赞之处；以非法、不正当的方式追求财富（的部分），这是第一点应受指责之处；自己快乐、满足，这是第二点应受称赞之处；不与人分享，也不做功德善事，这是第二点应受指责之处。

居士！这种享受欲乐的人应因这两点而受到称赞，因这两点而受到指责。

一八 居士！在这些人中，那以合法和非法、正当和不正当的方式追求财富，得到财富后自己快乐、满足，并且与人分享，也做功德善事的享受欲乐者，应因三点而受到称赞，因一点而受到指责：以合法、正当的方式追求财富（的部分），这是第一点应受称赞之处；以非法、不正当的方式追求财富（的部分），这是应受指责之处；自己快乐、满足，这是第二点应受称赞之处；与人分享，也做功德善事，这是第三点应受称赞之处。

居士！这种享受欲乐的人应因这三点而受到称赞，因这一点而受到指责。

一九 居士！在这些人中，那以合法、正当的方式追求财富，得到财富后自己不快乐、不满足，而且不与人分享，也不做功德善事的享受欲乐者，应因一点而受到称赞，因两点而受到指责：以合法、正当的方式追求财富，这是应受称赞之处；自己不快乐、不满足，这是第一点应受指责之处；不与人分享，也不做功德善事，这是第二点应受指责之处。

居士！这种享受欲乐的人应因这一点而受到称赞，因这两点而受到指责。

二〇 居士！在这些人中，那以合法、正当的方式追求财富，得到财富后自己快乐、满足，但不与人分享，也不做功德善事的享受欲乐者，应因两点而受到称赞，因一点而受到指责：以合法、正当的方式追求财富，这是第一点应受称赞之处；自己快乐、满足，这是第二点应受称赞之处；不与人分享，也不做功德善事，这是应受指责之处。

居士！这种享受欲乐的人应因这两点而受到称赞，因这一点而受到指责。

二一 居士！在这些人中，那以合法、正当的方式追求财富，得到财富后自己快乐、满足，并且与人分享，也做功德善事，但他贪婪、沉迷、深陷其中，不见过患、不知出离而享用这些财富的享受欲乐者，应因三点而受到称赞，因一点而受到指责：以合法、正当的方式追求财富，这是第一点应受称赞之处；自己快乐、满足，这是第二点应受称赞之处；与人分享，也做功德善事，这是第三点应受称赞之处；但他贪婪、沉迷、深陷其中，不见过患、不知出离而享用这些财富，这是应受指责之处。

居士！这种享受欲乐的人应因这三点而受到称赞，因这一点而受到指责。

二二 居士！在这些人中，那以合法、正当的方式追求财富，得到财富后自己快乐、满足，并且与人分享，也做功德善事，而且他不贪婪、不沉迷、不深陷其中，能见过患、知出离而享用这些财富的享受欲乐者，应因四点而受到称赞：以合法、正当的方式追求财富，这是第一点应受称赞之处；自己快乐、满足，这是第二点应受称赞之处；与人分享，也做功德善事，这是第三点应受称赞之处；他不贪婪、不沉迷、不深陷其中，能见过患、知出离而享用这些财富，这是第四点应受称赞之处。

居士！这种享受欲乐的人应因这四点而受到称赞。

居士！世间存在这十种享受欲乐的人。

二三 居士！在这十种享受欲乐的人中，那以合法、正当的方式追求财富，得到财富后自己快乐、满足，并且与人分享，也做功德善事，而且他不贪婪、不沉迷、不深陷其中，能见过患、知出离而享用这些财富的享受欲乐者，是这十种享受欲乐的人中最高、最胜、为首、至上、最尊贵的。

居士！譬如从牛得到牛乳，从牛乳得到乳酪，从乳酪得到生酥（黄油），从生酥得到熟酥（澄清黄油/酥油），从熟酥得到醍醐（酥油顶上的精华）。醍醐在其中被称为最上等的。居士！同样地，在这十种享受欲乐的人中，那以合法、正当的方式追求财富，得到财富后自己快乐、满足，并且与人分享，也做功德善事，而且他不贪婪、不沉迷、不深陷其中，能见过患、知出离而享用这些财富的享受欲乐者，是这十种享受欲乐的人中最高、最胜、为首、至上、最尊贵的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 10.51-100)/2.5 Upālivagga 优婆塞品 (AN 10.91-100)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.2 Bhayasutta 止息怖畏 (AN 10.92)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Bhayasuttaṃ

92. [a. ni. 9.27; saṃ. ni. 5.1024] Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca –

“Yato, kho, gahapati, ariyasāvakassa pañca bhayāni verāni vūpasantāni honti, catūhi ca sotāpattiyaṅgehi samannāgato hoti, ariyo cassa ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṃ byākareyya – ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto. Sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti.

“Katamāni pañca bhayāni verāni vūpasantāni honti? Yaṃ, gahapati, pāṇātipātī pāṇātipātapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati samparāyikampi bhayaṃ veraṃ pasavati cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti, pāṇātipātā paṭivirato neva diṭṭhadhammikampi [neva diṭṭhadhammikaṃ] bhayaṃ veraṃ pasavati na samparāyikampi [na samparāyikaṃ] bhayaṃ veraṃ pasavati na cetasikampi [na cetasikaṃ (sī. syā. pī.)] dukkhaṃ domanassaṃ paṭisaṃvedeti. Pāṇātipātā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti.

“Yaṃ, gahapati, adinnādāyī…pe… kāmesumicchācārī… musāvādī… surāmerayamajjapamādaṭṭhāyī surāmerayamajjapamādaṭṭhānapaccayā diṭṭhadhammikampi bhayaṃ veraṃ pasavati samparāyikampi bhayaṃ veraṃ pasavati cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti, surāmerayamajjapamādaṭṭhānā paṭivirato neva diṭṭhadhammikampi bhayaṃ veraṃ pasavati na samparāyikampi bhayaṃ veraṃ pasavati na cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti. Surāmerayamajjapamādaṭṭhānā paṭiviratassa evaṃ taṃ bhayaṃ veraṃ vūpasantaṃ hoti. Imāni pañca bhayāni verāni vūpasantāni honti.

“Katamehi catūhi sotāpattiyaṅgehi samannāgato hoti? Idha, gahapati, ariyasāvako buddhe aveccappasādena samannāgato hoti – ‘itipi so bhagavā…pe… buddho bhagavā’ti; dhamme aveccappasādena samannāgato hoti – ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti; saṅghe aveccappasādena samannāgato hoti – ‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti; ariyakantehi sīlehi samannāgato hoti ‘akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi’. Imehi catūhi sotāpattiyaṅgehi samannāgato hoti.

“Katamo cassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho? Idha, gahapati, ariyasāvako iti paṭisañcikkhati – ‘iti imasmiṃ sati idaṃ hoti; imassuppādā idaṃ uppajjati; imasmiṃ asati idaṃ na hoti; imassa nirodhā idaṃ nirujjhati, yadidaṃ – avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti, evametassa kevalassa dukkhakkhandhassa samudayo hoti; avijjāya tveva asesavirāganirodhā saṅkhāranirodho…pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’ti. Ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho.

“Yato kho, gahapati, ariyasāvakassa imāni pañca bhayāni verāni vūpasantāni honti, imehi ca catūhi sotāpattiyaṅgehi samannāgato hoti, ayañcassa ariyo ñāyo paññāya sudiṭṭho hoti suppaṭividdho, so ākaṅkhamāno attanāva attānaṃ byākareyya – ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto; sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

九十二 止息怖畏

一 那时，给孤独居士［前往］世尊的住处，［到了之后，礼敬世尊，退坐到一旁。］坐在一旁时，世尊对给孤独居士说：

二 “居士！当圣弟子的五种怖畏与怨仇止息，并且具足四种入流支（预流支），以智慧善于观察、善于通达圣道之理时，他如果愿意，可以自己给自己授记说：‘我已灭尽地狱，灭尽畜生道，灭尽饿鬼道，灭尽不幸处、恶趣、堕落处。我已是入流者（预流），不会再堕恶道（不堕法），决定趣向正等觉。’

是哪五种怖畏与怨仇止息呢？

三 居士！杀生的人，因为杀生的缘故，在现世会产生怖畏、怨仇，在来世也会产生怖畏、怨仇，内心感受痛苦、忧恼。如果远离了杀生，那么在现世就不会产生怖畏、怨仇，在来世也不会产生怖畏、怨仇，内心不会感受痛苦、忧恼。对远离杀生的人来说，这样的怖畏、怨仇就止息了。

四 居士！偷盗（不与取）的人，因为偷盗的缘故，在现世会产生怖畏、怨仇，在来世也会产生怖畏、怨仇，内心感受痛苦、忧恼。如果远离了偷盗，那么在现世就不会产生怖畏、怨仇，在来世也不会产生怖畏、怨仇，内心不会感受痛苦、忧恼。对远离偷盗的人来说，这样的怖畏、怨仇就止息了。

居士！邪淫的人，因为邪淫的缘故，在现世会产生怖畏、怨仇，在来世也会产生怖畏、怨仇，内心感受痛苦、忧恼。如果远离了邪淫，那么在现世就不会产生怖畏、怨仇，在来世也不会产生怖畏、怨仇，内心不会感受痛苦、忧恼。对远离邪淫的人来说，这样的怖畏、怨仇就止息了。

居士！说妄语的人，因为说妄语的缘故，在现世会产生怖畏、怨仇，在来世也会产生怖畏、怨仇，内心感受痛苦、忧恼。如果远离了说妄语，那么在现世就不会产生怖畏、怨仇，在来世也不会产生怖畏、怨仇，内心不会感受痛苦、忧恼。对远离说妄语的人来说，这样的怖畏、怨仇就止息了。

居士！放逸饮酒的人（饮用会导致放逸的酒类），因为放逸饮酒的缘故，在现世会产生怖畏、怨仇，在来世也会产生怖畏、怨仇，内心感受痛苦、忧恼。如果远离了放逸饮酒，那么在现世就不会产生怖畏、怨仇，在来世也不会产生怖畏、怨仇，内心不会感受痛苦、忧恼。对远离放逸饮酒的人来说，这样的怖畏、怨仇就止息了。

这（五者）就是五种怖畏与怨仇的止息。

是哪四种具足的入流支呢？

五 居士！这里，圣弟子对佛具足证信（不坏净），（念：）‘确实，那位世尊是阿罗汉（应供）、正等觉、明行具足、善逝、世间解、无上士调御者、天人师、佛陀、世尊。’

对法具足证信，（念：）‘世尊所善说的法是现世可见的、即时的（无时的）、欢迎来看的、能导向（涅槃）的、智者各自可以证知的。’

对僧具足证信，（念：）‘世尊的声闻僧团是善行道的，世尊的声闻僧团是正直行道的，世尊的声闻僧团是如理行道的，世尊的声闻僧团是和敬行道的，也就是四双八辈圣者。世尊的声闻僧团是值得供养、值得款待、值得布施、值得合掌礼敬的，是世间无上的福田。’

他具足圣者所喜爱、不毁坏、不间断、无瑕疵、无污点、自在、为智者所称赞、不执取、能导向禅定的戒律。

这就是具足四种入流支。

何等为以慧善观善通达圣理耶？ （白话：什么是“以智慧善于观察、善于通达圣道之理”呢？）

六 居士！这里，圣弟子这样思惟：‘此有故彼有，此生故彼生；此无故彼无，此灭故彼灭。也就是：以无明为缘而有行，以行为缘而有识，以识为缘而有名色，以名色为缘而有六处，以六处为缘而有触，以触为缘而有受，以受为缘而有爱（渴爱），以爱为缘而有取，以取为缘而有有，以有为缘而有生，以生为缘而有老、死、愁、悲、苦、忧、恼产生。如是则此一切苦蕴之集起。再者，由无明的无余离贪、灭尽而行灭，由行灭而识灭，由识灭而名色灭，由名色灭而六处灭，由六处灭而触灭，由触灭而受灭，由受灭而爱灭，由爱灭而取灭，由取灭而有灭，由有灭而生灭，由生灭而老、死、愁、悲、苦、忧、恼灭。如是则此乃一切苦蕴灭也。’

这就是以智慧善于观察、善于通达圣道之理。

居士！当圣弟子的这五种怖畏与怨仇止息，具足这四种入流支，并且以智慧善于观察、善于通达圣道之理时，他如果愿意，可以自己给自己授记说：‘我已灭尽地狱，灭尽畜生道，灭尽饿鬼道，灭尽不幸处、恶趣、堕落处。我已是入流者，不会再堕恶道，决定趣向正等觉。’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 10.51-100)/2.5 Upālivagga 优婆塞品 (AN 10.91-100)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.3 Kiṃdiṭṭhikasutta 持何种见 (AN 10.93)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Kiṃdiṭṭhikasuttaṃ

93. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho anāthapiṇḍiko gahapati divā divassa sāvatthiyā nikkhami bhagavantaṃ dassanāya. Atha kho anāthapiṇḍikassa gahapatissa etadahosi – “akālo kho tāva bhagavantaṃ dassanāya. Paṭisallīno bhagavā. Manobhāvanīyānampi bhikkhūnaṃ akālo dassanāya. Paṭisallīnā manobhāvanīyā bhikkhū. Yaṃnūnāhaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyan”ti.

Atha kho anāthapiṇḍiko gahapati yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkami. Tena kho pana samayena aññatitthiyā paribbājakā saṅgamma samāgamma unnādino uccāsaddamahāsaddā anekavihitaṃ tiracchānakathaṃ kathentā nisinnā honti. Addasaṃsu kho te aññatitthiyā paribbājakā anāthapiṇḍikaṃ gahapatiṃ dūratova āgacchantaṃ. Disvāna aññamaññaṃ saṇṭhāpesuṃ – “appasaddā bhonto hontu, mā bhonto saddamakattha. Ayaṃ anāthapiṇḍiko gahapati ārāmaṃ āgacchati samaṇassa gotamassa sāvako. Yāvatā kho pana samaṇassa gotamassa sāvakā gihī odātavasanā sāvatthiyaṃ paṭivasanti, ayaṃ tesaṃ aññataro anāthapiṇḍiko gahapati. Appasaddakāmā kho pana te āyasmanto appasaddavinītā appasaddassa vaṇṇavādino. Appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā”ti.

Atha kho te aññatitthiyā paribbājakā tuṇhī ahesuṃ. Atha kho anāthapiṇḍiko gahapati yena te aññatitthiyā paribbājakā tenupasaṅkami; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ te aññatitthiyā paribbājakā etadavocuṃ – “vadehi, gahapati, kiṃdiṭṭhiko samaṇo gotamo”ti? “Na kho ahaṃ, bhante, bhagavato sabbaṃ diṭṭhiṃ jānāmī”ti.

“Iti kira tvaṃ, gahapati, na samaṇassa gotamassa sabbaṃ diṭṭhiṃ jānāsi; vadehi, gahapati, kiṃdiṭṭhikā bhikkhū”ti? “Bhikkhūnampi kho ahaṃ, bhante, na sabbaṃ diṭṭhiṃ jānāmī”ti.

“Iti kira tvaṃ, gahapati, na samaṇassa gotamassa sabbaṃ diṭṭhiṃ jānāsi napi bhikkhūnaṃ sabbaṃ diṭṭhiṃ jānāsi; vadehi, gahapati, kiṃdiṭṭhikosi tuvan”ti? “Etaṃ kho, bhante, amhehi na dukkaraṃ byākātuṃ yaṃdiṭṭhikā mayaṃ. Iṅgha tāva āyasmanto yathāsakāni diṭṭhigatāni byākarontu, pacchāpetaṃ amhehi na dukkaraṃ bhavissati byākātuṃ yaṃdiṭṭhikā mayan”ti.

Evaṃ vutte aññataro paribbājako anāthapiṇḍikaṃ gahapatiṃ etadavoca – “sassato loko, idameva saccaṃ moghamaññanti – evaṃdiṭṭhiko ahaṃ, gahapatī”ti.

Aññataropi kho paribbājako anāthapiṇḍikaṃ gahapatiṃ etadavoca – “asassato loko, idameva saccaṃ moghamaññanti – evaṃdiṭṭhiko ahaṃ, gahapatī”ti.

Aññataropi kho paribbājako anāthapiṇḍikaṃ gahapatiṃ etadavoca – “antavā loko…pe… anantavā loko… taṃ jīvaṃ taṃ sarīraṃ… aññaṃ jīvaṃ aññaṃ sarīraṃ… hoti tathāgato paraṃ maraṇā… na hoti tathāgato paraṃ maraṇā… hoti ca na ca hoti tathāgato paraṃ maraṇā… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti – evaṃdiṭṭhiko ahaṃ, gahapatī”ti.

Evaṃ vutte anāthapiṇḍiko gahapati te paribbājake etadavoca – “yvāyaṃ, bhante, āyasmā evamāha – ‘sassato loko, idameva saccaṃ moghamaññanti – evaṃdiṭṭhiko ahaṃ, gahapatī’ti, imassa ayamāyasmato diṭṭhi attano vā ayonisomanasikārahetu uppannā paratoghosapaccayā vā. Sā kho panesā diṭṭhi bhūtā saṅkhatā cetayitā paṭiccasamuppannā. Yaṃ kho pana kiñci bhūtaṃ saṅkhataṃ cetayitaṃ paṭiccasamuppannaṃ tadaniccaṃ. Yadaniccaṃ taṃ dukkhaṃ. Yaṃ dukkhaṃ tadeveso āyasmā allīno, tadeveso āyasmā ajjhupagato.

“Yopāyaṃ, bhante, āyasmā evamāha – ‘asassato loko, idameva saccaṃ moghamaññanti – evaṃdiṭṭhiko ahaṃ, gahapatī’ti, imassāpi ayamāyasmato diṭṭhi attano vā ayonisomanasikārahetu uppannā paratoghosapaccayā vā. Sā kho panesā diṭṭhi bhūtā saṅkhatā cetayitā paṭiccasamuppannā. Yaṃ kho pana kiñci bhūtaṃ saṅkhataṃ cetayitaṃ paṭiccasamuppannaṃ tadaniccaṃ. Yadaniccaṃ taṃ dukkhaṃ. Yaṃ dukkhaṃ tadeveso āyasmā allīno, tadeveso āyasmā ajjhupagato.

“Yopāyaṃ, bhante, āyasmā evamāha – ‘antavā loko …pe… anantavā loko… taṃ jīvaṃ taṃ sarīraṃ… aññaṃ jīvaṃ aññaṃ sarīraṃ… hoti tathāgato paraṃ maraṇā… na hoti tathāgato paraṃ maraṇā… hoti ca na ca hoti tathāgato paraṃ maraṇā… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti – evaṃdiṭṭhiko ahaṃ, gahapatī’ti, imassāpi ayamāyasmato diṭṭhi attano vā ayonisomanasikārahetu uppannā paratoghosapaccayā vā. Sā kho panesā diṭṭhi bhūtā saṅkhatā cetayitā paṭiccasamuppannā. Yaṃ kho pana kiñci bhūtaṃ saṅkhataṃ cetayitaṃ paṭiccasamuppannaṃ tadaniccaṃ. Yadaniccaṃ taṃ dukkhaṃ. Yaṃ dukkhaṃ tadeveso āyasmā allīno, tadeveso āyasmā ajjhupagato”ti.

Evaṃ vutte te paribbājakā anāthapiṇḍikaṃ gahapatiṃ etadavocuṃ – “byākatāni kho, gahapati, amhehi sabbeheva yathāsakāni diṭṭhigatāni. Vadehi, gahapati, kiṃdiṭṭhikosi tuvan”ti? “Yaṃ kho, bhante, kiñci bhūtaṃ saṅkhataṃ cetayitaṃ paṭiccasamuppannaṃ tadaniccaṃ. Yadaniccaṃ taṃ dukkhaṃ. ‘Yaṃ dukkhaṃ taṃ netaṃ mama, nesohamasmi, na meso attā’ti – evaṃdiṭṭhiko ahaṃ, bhante”ti.

“Yaṃ kho, gahapati, kiñci bhūtaṃ saṅkhataṃ cetayitaṃ paṭiccasamuppannaṃ tadaniccaṃ. Yadaniccaṃ taṃ dukkhaṃ. Yaṃ dukkhaṃ tadeva tvaṃ, gahapati, allīno, tadeva tvaṃ, gahapati, ajjhupagato”ti.

“Yaṃ kho, bhante, kiñci bhūtaṃ saṅkhataṃ cetayitaṃ paṭiccasamuppannaṃ tadaniccaṃ. Yadaniccaṃ taṃ dukkhaṃ. ‘Yaṃ dukkhaṃ taṃ netaṃ mama, nesohamasmi, nameso attā’ti – evametaṃ yathābhūtaṃ sammappaññāya sudiṭṭhaṃ. Tassa ca uttari nissaraṇaṃ yathābhūtaṃ pajānāmī”ti.

Evaṃ vutte te paribbājakā tuṇhībhūtā maṅkubhūtā pattakkhandhā adhomukhā pajjhāyantā appaṭibhānā nisīdiṃsu. Atha kho anāthapiṇḍiko gahapati te paribbājake tuṇhībhūte maṅkubhūte pattakkhandhe adhomukhe pajjhāyante appaṭibhāne viditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho anāthapiṇḍiko gahapati yāvatako ahosi tehi aññatitthiyehi paribbājakehi saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi. “Sādhu sādhu, gahapati! Evaṃ kho te, gahapati, moghapurisā kālena kālaṃ sahadhammena suniggahitaṃ niggahetabbā”ti.

Atha kho bhagavā anāthapiṇḍikaṃ gahapatiṃ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho anāthapiṇḍiko gahapati bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

Atha kho bhagavā acirapakkante anāthapiṇḍike gahapatimhi bhikkhū āmantesi – “yopi so, bhikkhave, bhikkhu vassasatupasampanno [bhikkhu dīgharattaṃ avedhi dhammo (syā.)] imasmiṃ dhammavinaye, sopi evamevaṃ aññatitthiye paribbājake sahadhammena suniggahitaṃ niggaṇheyya yathā taṃ anāthapiṇḍikena gahapatinā niggaṇhitā”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

九十三 持何种见

一 一时，世尊住在舍卫城的祇树给孤独园。那时，给孤独居士在一天的某个时候，离开舍卫城想去拜见世尊。那时，给孤独居士这样想：

‘现在去拜见世尊还不是时候，世尊正在独自静处。现在也不是拜见那些修习心意的比丘们的时候，那些修习心意的比丘们也正在独自静处。我不如去其他外道修行者的园林那里吧。’

于是，给孤独居士就前往其他外道修行者的园林。

二 当时，那些其他外道修行者正聚集在一起，喧哗吵闹，高声大叫，谈论着各种无关解脱的世俗言论（畜生论）而坐着。那些外道修行者看见给孤独居士从远处走来，看见后，互相告诫说：

‘贤友们，小声点！贤友们，别出声！给孤独居士来了，他是沙门乔达摩的弟子。沙门乔达摩的在家白衣弟子们住在舍卫城，这位给孤独居士是他们中的一位。那些尊者们（指佛陀弟子）喜爱安静，习惯安静，称赞安静。他（给孤独居士）如果知道我们这里集会很安静，也许会觉得可以过来。’

于是，那些外道修行者就安静下来了。

三 这时，给孤独居士来到那些外道修行者那里，到了之后，与那些外道修行者互相问候，说了些友善亲切的话后，坐到一旁。坐在一旁时，那些外道修行者对给孤独居士说：

‘居士！请说，沙门乔达摩持有什么样的见解？’

‘大德们！我并不完全了知世尊的所有见解。’

‘居士！既然你不了知沙门乔达摩的所有见解，那么，居士！请说，比丘们持有什么样的见解？’

‘大德们！我也不完全了知比丘们的所有见解。’

‘居士！既然你不了知沙门乔达摩的所有见解，也不了知比丘们的所有见解，那么，居士！请说，你自己持有什么样的见解？’

‘大德们！要说明我持有的见解，对我来说并不困难。不过，希望各位尊者先各自说明自己持有的见解，之后要说明我持有的见解，对我来说就不会困难了。’

四 听了这话，一位外道修行者对给孤独居士说：

‘世界是常住的，唯此是真实，其余是虚妄——居士！我持有这种见解。’

另一位外道修行者对给孤独居士说：

‘世界是无常的，唯此是真实，其余是虚妄——居士！我持有这种见解。’

另一位外道修行者对给孤独居士说：

‘世界是有边际的……’

另一位：‘世界是无边际的……’

另一位：‘命就是身……’

另一位：‘命与身是不同的……’

另一位：‘如来死后存在……’

另一位：‘如来死后不存在……’

另一位：‘如来死后既存在又不存在……’

另一位：‘如来死后既非存在又非不存在，唯此是真实，其余是虚妄——居士！我持有这种见解。’

五 听了这话，给孤独居士对那些外道修行者说：

‘大德们！那位说“世界是常住的，唯此是真实，其余是虚妄——居士！我持有这种见解”的尊者，这位尊者的见解，或者是由于自己不如理思惟而生起，或者是依赖听闻他人之说而生起。而这种见解本身是已生成的、有为的、思所造的、依缘而起的。凡是已生成的、有为的、思所造的、依缘而起的，都是无常的。凡是无常的，就是苦的。这位尊者所依附的，正是这苦；这位尊者所执取的，正是这苦。

大德们！那位说“世界是无常的……”的尊者，这位尊者的见解……（同上）……这位尊者所依附的，正是这苦；这位尊者所执取的，正是这苦。

大德们！那位说“世界是有边际的……（乃至）……如来死后既非存在又非不存在，唯此是真实，其余是虚妄——居士！我持有这种见解”的尊者，这位尊者的见解，或者是由于自己不如理思惟而生起，或者是依赖听闻他人之说而生起。而这种见解本身是已生成的、有为的、思所造的、依缘而起的。凡是已生成的、有为的、思所造的、依缘而起的，都是无常的。凡是无常的，就是苦的。这位尊者所依附的，正是这苦；这位尊者所执取的，正是这苦。’

六 听了这话，那些外道修行者对给孤独居士说：

‘居士！我们所有人都已说明了各自的见解。居士！请说，你持有什么样的见解？’

‘大德们！凡是已生成的、有为的、思所造的、依缘而起的，都是无常的。凡是无常的，就是苦的。凡是苦的，（都应观照：）“这不是我的，这不是我，这不是我的自我。”大德们！这就是我持有的见解。’

‘居士！凡是已生成的、有为的、思所造的、依缘而起的，都是无常的。凡是无常的，就是苦的。对于这苦，居士！你也是依附的，居士！你也是执取的！’

‘大德们！凡是已生成的、有为的、思所造的、依缘而起的，都是无常的；凡是无常的，就是苦的；凡是苦的，（都应观照：）“这不是我的，这不是我，这不是我的自我。”——对于这一点，我以正慧如实地善见，并且，我如实地了知超越它的出离之道。’

听了这话，那些外道修行者沉默不语、面有愧色、垂头丧气、低着头、沮丧、无言以对地坐着。

七 这时，给孤独居士见到那些外道修行者沉默不语、面有愧色、垂头丧气、低着头、沮丧、无言以对，就从座位上起来，前往世尊的住处。到了之后，礼敬世尊，退坐到一旁。坐在一旁的给孤独居士将他与那些外道修行者交谈的所有内容都禀告了世尊。

（世尊说：）‘善哉！善哉！居士！居士！你就应该这样时常以正法善巧地折服那些愚痴的人，使他们认输。’

随后，世尊为给孤独居士说法，教示、劝导、策励、使他欢喜。那时，给孤独居士听闻世尊说法，受到教示、劝导、策励、感到欢喜之后，从座位上起来，礼敬世尊，右绕后离去。

八 那时，在给孤独居士离去后不久，世尊对比丘们说：

‘诸比丘！即使是在这个法和律中受具足戒已满一百年的比丘，也应当像给孤独居士所做的那样，以正法善巧地折服那些外道修行者，使他们认输。’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 10.51-100)/2.5 Upālivagga 优婆塞品 (AN 10.91-100)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.4 Vajjiyamāhitasutta 跋耆居士 (AN 10.94)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Vajjiyamāhitasuttaṃ

94. Ekaṃ samayaṃ bhagavā campāyaṃ viharati gaggarāya pokkharaṇiyā tīre. Atha kho vajjiyamāhito gahapati divā divassa campāya nikkhami bhagavantaṃ dassanāya. Atha kho vajjiyamāhitassa gahapatissa etadahosi – “akālo kho tāva bhagavantaṃ dassanāya. Paṭisallīno bhagavā. Manobhāvanīyānampi bhikkhūnaṃ akālo dassanāya. Paṭisallīnā manobhāvanīyāpi bhikkhū. Yaṃnūnāhaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyan”ti.

Atha kho vajjiyamāhito gahapati yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkami. Tena kho pana samayena te aññatitthiyā paribbājakā saṅgamma samāgamma unnādino uccāsaddamahāsaddā anekavihitaṃ tiracchānakathaṃ kathentā nisinnā honti.

Addasaṃsu kho te aññatitthiyā paribbājakā vajjiyamāhitaṃ gahapatiṃ dūratova āgacchantaṃ. Disvāna aññamaññaṃ saṇṭhāpesuṃ – “appasaddā bhonto hontu. Mā bhonto saddamakattha. Ayaṃ vajjiyamāhito gahapati āgacchati samaṇassa gotamassa sāvako. Yāvatā kho pana samaṇassa gotamassa sāvakā gihī odātavasanā campāyaṃ paṭivasanti, ayaṃ tesaṃ aññataro vajjiyamāhito gahapati. Appasaddakāmā kho pana te āyasmanto appasaddavinītā appasaddassa vaṇṇavādino. Appeva nāma appasaddaṃ parisaṃ viditvā upasaṅkamitabbaṃ maññeyyā”ti.

Atha kho te aññatitthiyā paribbājakā tuṇhī ahesuṃ. Atha kho vajjiyamāhito gahapati yena te aññatitthiyā paribbājakā tenupasaṅkami; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho vajjiyamāhitaṃ gahapatiṃ te aññatitthiyā paribbājakā etadavocuṃ – “saccaṃ kira, gahapati, samaṇo gotamo sabbaṃ tapaṃ garahati, sabbaṃ tapassiṃ lūkhājīviṃ ekaṃsena upakkosati upavadatī”ti? “Na kho, bhante, bhagavā sabbaṃ tapaṃ garahati napi sabbaṃ tapassiṃ lūkhājīviṃ ekaṃsena upakkosati upavadati. Gārayhaṃ kho, bhante, bhagavā garahati, pasaṃsitabbaṃ pasaṃsati. Gārayhaṃ kho pana, bhante, bhagavā garahanto pasaṃsitabbaṃ pasaṃsanto vibhajjavādo bhagavā. Na so bhagavā ettha ekaṃsavādo”ti.

Evaṃ vutte aññataro paribbājako vajjiyamāhitaṃ gahapatiṃ etadavoca – “āgamehi tvaṃ, gahapati, yassa tvaṃ samaṇassa gotamassa vaṇṇaṃ bhāsati, samaṇo gotamo venayiko appaññattiko”ti? “Etthapāhaṃ, bhante, āyasmante vakkhāmi sahadhammena – ‘idaṃ kusalan’ti, bhante, bhagavatā paññattaṃ; ‘idaṃ akusalan’ti, bhante, bhagavatā paññattaṃ. Iti kusalākusalaṃ bhagavā paññāpayamāno sapaññattiko bhagavā; na so bhagavā venayiko appaññattiko”ti.

Evaṃ vutte te paribbājakā tuṇhībhūtā maṅkubhūtā pattakkhandhā adhomukhā pajjhāyantā appaṭibhānā nisīdiṃsu. Atha kho vajjiyamāhito gahapati te paribbājake tuṇhībhūte maṅkubhūte pattakkhandhe adhomukhe pajjhāyante appaṭibhāne viditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vajjiyamāhito gahapati yāvatako ahosi tehi aññatitthiyehi paribbājakehi saddhiṃ kathāsallāpo taṃ sabbaṃ bhagavato ārocesi.

“Sādhu sādhu, gahapati! Evaṃ kho te, gahapati, moghapurisā kālena kālaṃ sahadhammena suniggahitaṃ niggahetabbā. Nāhaṃ, gahapati, sabbaṃ tapaṃ tapitabbanti vadāmi; na ca panāhaṃ, gahapati, sabbaṃ tapaṃ na tapitabbanti vadāmi; nāhaṃ, gahapati, sabbaṃ samādānaṃ samāditabbanti vadāmi; na panāhaṃ, gahapati, sabbaṃ samādānaṃ na samāditabbanti vadāmi; nāhaṃ, gahapati, sabbaṃ padhānaṃ padahitabbanti vadāmi; na panāhaṃ, gahapati, sabbaṃ padhānaṃ na padahitabbanti vadāmi; nāhaṃ, gahapati, sabbo paṭinissaggo paṭinissajjitabboti vadāmi. Na panāhaṃ, gahapati, sabbo paṭinissaggo na paṭinissajjitabboti vadāmi; nāhaṃ, gahapati, sabbā vimutti vimuccitabbāti vadāmi; na panāhaṃ, gahapati, sabbā vimutti na vimuccitabbāti vadāmi.

“Yañhi, gahapati, tapaṃ tapato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṃ tapaṃ na tapitabbanti vadāmi. Yañca khvassa gahapati, tapaṃ tapato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpaṃ tapaṃ tapitabbanti vadāmi.

“Yañhi, gahapati, samādānaṃ samādiyato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṃ samādānaṃ na samāditabbanti vadāmi. Yañca khvassa, gahapati, samādānaṃ samādiyato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpaṃ samādānaṃ samāditabbanti vadāmi.

“Yañhi, gahapati, padhānaṃ padahato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṃ padhānaṃ na padahitabbanti vadāmi. Yañca khvassa, gahapati, padhānaṃ padahato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti, evarūpaṃ padhānaṃ padahitabbanti vadāmi.

“Yañhi, gahapati, paṭinissaggaṃ paṭinissajjato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpo paṭinissaggo na paṭinissajjitabboti vadāmi. Yañca khvassa, gahapati, paṭinissaggaṃ paṭinissajjato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpo paṭinissaggo paṭinissajjitabboti vadāmi.

“Yañhi, gahapati, vimuttiṃ vimuccato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpā vimutti na vimuccitabbāti vadāmi. Yañca khvassa, gahapati, vimuttiṃ vimuccato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpā vimutti vimuccitabbāti vadāmī”ti.

Atha kho vajjiyamāhito gahapati bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

Atha kho bhagavā acirapakkante vajjiyamāhite gahapatimhi bhikkhū āmantesi – “yopi so, bhikkhave, bhikkhu dīgharattaṃ apparajakkho imasmiṃ dhammavinaye, sopi evamevaṃ aññatitthiye paribbājake sahadhammena suniggahitaṃ niggaṇheyya yathā taṃ vajjiyamāhitena gahapatinā nigrahatā”ti. Catutthaṃ.

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九十四 跋耆居士

一 那时，世尊住在瞻波城的伽伽池边。当时，跋耆居士在日出时分，走出瞻波城，前去拜见世尊。

当时，跋耆居士心里想：

“现在还不是拜见世尊的时候，世尊正在独自静处[还没出来]。也不是拜见修习心念的比丘们的时候，修习心念的比丘们也正在独自静处[还没出来]。我不如去外道修行者的园林吧。”

于是，跋耆居士就前往外道修行者的园林。

二 那时，那些外道修行者正聚集在一起，大声喧哗吵闹，谈论着各种无关解脱的世俗言论坐着。那些外道修行者看见跋耆居士从远处走来，看见后互相告诫说：

“各位贤者！小声点！各位贤者！不要出声！那位跋耆居士来了，他是沙门乔达摩的弟子。在所有居住在瞻波城的沙门乔达摩的白衣在家弟子中，这位跋耆居士是其中之一。那些尊者们喜爱安静，习惯于安静，称赞安静。如果他知道我们这里集会很安静，也许会认为值得过来。”

这时，那些[外道]修行者就安静下来了。

三 这时，跋耆居士就到那些[外道]修行者那里，到了之后，与那些外道修行者互相问候，说了些愉悦、值得记忆的话后，坐在一旁。等他坐在一旁时，那些[外道]修行者对跋耆居士说：

“居士！听说沙门乔达摩谴责一切苦行，对于所有过着简陋生活的苦行者都一概责骂诽谤，这是真的吗？”

“各位大德！世尊并非谴责一切苦行，也不是对所有过着简陋生活的苦行者都一概责骂诽谤。各位大德！世尊谴责应受谴责的，称赞应受称赞的。各位大德！世尊谴责该谴责的，称赞该称赞的，世尊是一位分别解说者，世尊在这方面不是一概而论的。”

四 听他这么说，其中一位[外道]修行者就对跋耆居士说：

“居士！等一下！你所称赞的沙门乔达摩，是个只破不立，不设立任何教法的人吧？”

“各位大德！我将依据正法对各位尊者说。大德！世尊设立了‘这是善的’；大德！世尊设立了‘这是不善的’。像这样，世尊设立了善与不善，所以世尊是有设立教法的，世尊不是那种只破不立、不设立任何教法的人。”

听他这么一说，那些[外道]修行者们便沉默不语，感到羞愧，一个个垂头丧气，低着头，十分沮丧，无法回应地坐着。

五 这时，跋耆居士看到那些[外道]修行者们沉默、羞愧、垂头、丧气、沮丧、无法回应的样子，就从座位上起来，前往世尊所在的地方。到了之后，顶礼世尊，然后退坐到一旁。坐在一旁的跋耆居士就把他与那些外道修行者交谈的所有内容都禀告了世尊。[世尊说：]

六 “善哉！善哉！居士！居士！你这样时常用正法适时地将那些愚痴之人驳斥得很好，使他们认输。居士！我并非说：‘一切苦行都应该修行’，居士！我也并非说：‘一切苦行都不该修行’。居士！我并非说：‘一切誓愿都应该立’，居士！我也并非说：‘一切誓愿都不该立’。居士！我并非说：‘一切精进都应该做’，居士！我也并非说：‘一切精进都不该做’。居士！我并非说：‘一切舍弃都应该做’，居士！我也并非说：‘一切舍弃都不该做’。居士！我并非说：‘一切解脱都应该证得’，居士！我也并非说：‘一切解脱都不该证得’。

七 居士！如果修行某种苦行时，不善法增长，善法减损，那么我说：‘这样的苦行不该修行’。居士！如果修行某种苦行时，不善法减损，善法增长，那么我说：‘这样的苦行应该修行’。居士！如果立下某种誓愿时，不善法增长，善法减损，那么我说：‘这样的誓愿不该立’。居士！如果立下某种誓愿时，不善法减损，善法增长，那么我说：‘这样的誓愿应该立’。居士！如果做某种精进时，不善法增长，善法减损，那么我说：‘这样的精进不该做’。居士！如果做某种精进时，不善法减损，善法增长，那么我说：‘这样的精进应该做’。居士！如果做某种舍弃时，不善法增长，善法减损，那么我说：‘这样的舍弃不该做’。居士！如果做某种舍弃时，不善法减损，善法增长，那么我说：‘这样的舍弃应该做’。居士！如果证得某种解脱时，不善法增长，善法减损，那么我说：‘这样的解脱不该证得’。居士！如果证得某种解脱时，不善法减损，善法增长，那么我说：‘这样的解脱应该证得’。”

这时，跋耆居士听了世尊的说法，受到了教导、劝勉、激励和欣慰之后，从座位上起来，顶礼世尊，向右绕行后离去。

八 这时，在跋耆居士离开后不久，世尊告诉各位比丘说：

“诸比丘！即使是长久以来在这法和律中尘垢少的比丘，也应当像跋耆居士所做的那样，依据正法，将外道修行者驳斥得很好，使他们认输。”

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 10.51-100)/2.5 Upālivagga 优婆塞品 (AN 10.91-100)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.5 Uttiyasutta 游行者郁低迦 (AN 10.95)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Uttiyasuttaṃ

95. Atha kho uttiyo paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uttiyo paribbājako bhagavantaṃ etadavoca – “kiṃ nu kho, bho gotama, sassato loko, idameva saccaṃ moghamaññan”ti? “Abyākataṃ kho etaṃ, uttiya, mayā – ‘sassato loko, idameva saccaṃ moghamaññan’”ti.

“Kiṃ pana, bho gotama, asassato loko, idameva saccaṃ moghamaññan”ti? “Etampi kho, uttiya, abyākataṃ mayā – ‘asassato loko, idameva saccaṃ moghamaññan’”ti.

“Kiṃ nu kho, bho gotama, antavā loko…pe… anantavā loko… taṃ jīvaṃ taṃ sarīraṃ… aññaṃ jīvaṃ aññaṃ sarīraṃ… hoti tathāgato paraṃ maraṇā … na hoti tathāgato paraṃ maraṇā… hoti ca na ca hoti tathāgato paraṃ maraṇā… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan”ti? “Etampi kho, uttiya, abyākataṃ mayā – ‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’”ti.

“‘Kiṃ nu kho, bho gotama, sassato loko, idameva saccaṃ moghamaññan’ti, iti puṭṭho samāno ‘abyākataṃ kho etaṃ, uttiya, mayā – sassato loko, idameva saccaṃ moghamaññan’ti vadesi.

“‘Kiṃ pana, bho gotama, asassato loko, idameva saccaṃ moghamaññan’ti, iti puṭṭho samāno – ‘etampi kho, uttiya, abyākataṃ mayā asassato loko, idameva saccaṃ moghamaññan’ti vadesi.

“‘Kiṃ nu kho, bho gotama, antavā loko…pe… anantavā loko… taṃ jīvaṃ taṃ sarīraṃ… aññaṃ jīvaṃ aññaṃ sarīraṃ… hoti tathāgato paraṃ maraṇā… na hoti tathāgato paraṃ maraṇā… hoti ca na ca hoti tathāgato paraṃ maraṇā… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti, iti puṭṭho samāno – ‘etampi kho, uttiya, abyākataṃ mayā – ‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’ti vadesi. Atha kiñcarahi bhotā gotamena byākatan”ti?

“Abhiññāya kho ahaṃ, uttiya, sāvakānaṃ dhammaṃ desemi sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāyā”ti.

“Yaṃ panetaṃ bhavaṃ gotamo abhiññāya sāvakānaṃ dhammaṃ desesi sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, sabbo vā [sabbo ca (ka.)] tena loko nīyati [nīyissati (sī.), niyyāssati (syā.), niyyaṃssati (pī.)] upaḍḍho vā tibhāgo vā”ti [tibhāgo vāti padehi (ka.)]? Evaṃ vutte bhagavā tuṇhī ahosi.

Atha kho āyasmato ānandassa etadahosi – “mā hevaṃ kho uttiyo paribbājako pāpakaṃ diṭṭhigataṃ paṭilabhi – ‘sabbasāmukkaṃsikaṃ vata me samaṇo gotamo pañhaṃ puṭṭho saṃsādeti, no vissajjeti, na nūna visahatī’ti. Tadassa uttiyassa paribbājakassa dīgharattaṃ ahitāya dukkhāyā”ti.

Atha kho āyasmā ānando uttiyaṃ paribbājakaṃ etadavoca – “tenahāvuso uttiya, upamaṃ te karissāmi. Upamāya midhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Seyyathāpi, āvuso uttiya, rañño paccantimaṃ nagaraṃ daḷhuddhāpaṃ [daḷhuddāpaṃ (sī. pī.)] daḷhapākāratoraṇaṃ ekadvāraṃ. Tatrassa dovāriko paṇḍito byatto medhāvī aññātānaṃ nivāretā ñātānaṃ pavesetā. So tassa nagarassa samantā anupariyāyapathaṃ anukkamati. Anupariyāyapathaṃ anukkamamāno na passeyya pākārasandhiṃ vā pākāravivaraṃ vā, antamaso biḷāranikkhamanamattampi. No ca khvassa evaṃ ñāṇaṃ hoti – ‘ettakā pāṇā imaṃ nagaraṃ pavisanti vā nikkhamanti vā’ti. Atha khvassa evamettha hoti – ‘ye kho keci oḷārikā pāṇā imaṃ nagaraṃ pavisanti vā nikkhamanti vā, sabbe te iminā dvārena pavisanti vā nikkhamanti vā’ti.

“Evamevaṃ kho, āvuso uttiya, na tathāgatassa evaṃ ussukkaṃ hoti – ‘sabbo vā tena loko nīyati, upaḍḍho vā, tibhāgo vā’ti. Atha kho evamettha tathāgatassa hoti – ‘ye kho keci lokamhā nīyiṃsu vā nīyanti vā nīyissanti vā, sabbe te pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta bojjhaṅge yathābhūtaṃ bhāvetvā. Evamete [evametena (ka.)] lokamhā nīyiṃsu vā nīyanti vā nīyissanti vā’ti. Yadeva kho tvaṃ [yadeva khvettha (ka.)], āvuso uttiya, bhagavantaṃ pañhaṃ [imaṃ pañhaṃ (syā. ka.)] apucchi tadevetaṃ pañhaṃ bhagavantaṃ aññena pariyāyena apucchi. Tasmā te taṃ bhagavā na byākāsī”ti. Pañcamaṃ.

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九十五 游行者郁低迦

一 这时，游行者郁低迦前往世尊所在的地方，到了之后，与世尊互相问候，说了些愉悦、值得记忆的话后，坐在一旁。坐在一旁的游行者郁低迦就对世尊说：

“尊者乔达摩！世界是常住的吗？只有这才是真实的，其它都是错误的吗？”

“郁低迦！我未曾解答过‘世界是常住的，只有这才是真实的，其它都是错误的’这个问题。”

“尊者乔达摩！那么，世界是无常的吗？只有这才是真实的，其它都是错误的吗？”

“郁低迦！我也没有解答过‘世界是无常的，只有这才是真实的，其它都是错误的’这个问题。”

“尊者乔达摩！世界是有边际的吗？……世界是无边际的吗？……生命与身体是同一回事吗？……生命与身体是不同的吗？……如来死后是存在的吗？……如来死后是不存在的吗？……如来死后是既存在又不存在的吗？……如来死后是既非存在也非不存在的吗？只有这才是真实的，其它都是错误的吗？”

“郁低迦！我也没有解答过‘如来死后是既非存在也非不存在，只有这才是真实的，其它都是错误的’这个问题。”

二 “当我问：‘尊者乔达摩！世界是常住的吗？只有这才是真实的，其它都是错误的吗？’您说：‘郁低迦！我未曾解答过‘世界是常住的，只有这才是真实的，其它都是错误的’这个问题’。当我问：‘尊者乔达摩！那么，世界是无常的吗？只有这才是真实的，其它都是错误的吗？’您说：‘郁低迦！我也没有解答过‘世界是无常的，只有这才是真实的，其它都是错误的’这个问题’。当我问：‘尊者乔达摩！世界是有边际的吗？……世界是无边际的吗？……生命与身体是同一回事吗？……生命与身体是不同的吗？……如来死后是存在的吗？……如来死后是不存在的吗？……如来死后是既存在又不存在的吗？……如来死后是既非存在也非不存在的吗？只有这才是真实的，其它都是错误的吗？’您说：‘郁低迦！我也没有解答过‘如来死后是既非存在也非不存在，只有这才是真实的，其它都是错误的’这个问题’。那么，尊者乔达摩到底解答什么呢？”

“郁低迦！我是通过亲证了知后才为弟子们说法，是为了众生的清净，为了超越愁悲，为了灭除苦忧，为了证得正道，为了亲证涅槃。”

“即使是为了‘尊者乔达摩通过亲证了知后才为弟子们说法，是为了众生的清净，为了超越愁悲，为了灭除苦忧，为了证得正道，为了亲证涅槃’，那么，是整个世界，还是半个世界，还是三分之一的世界将由此道而解脱呢？”

听他这样问，世尊就沉默了。

三 这时，具寿阿难心里想：

“可不能让游行者郁低迦产生邪恶的见解，认为：‘我问沙门乔达摩这所有问题中最关键的问题，他却迴避不答，不敢回答，想必是无力回答吧。’这样的话，对游行者郁低迦来说，将在长久的轮回中遭受不利和痛苦。”

于是，具寿阿难就对游行者郁低迦说：

“朋友郁低迦！我给你打个比喻吧，世间有些聪明人能通过比喻来明白所说的道理。朋友郁低迦！譬如国王在边境有座都城，城墙坚固，城楼和城门也很坚固，但只有一个城门。那里有一位智慧、干练、贤能的守门人，阻止陌生人进入，只放认识的人进去。他沿着城墙巡视城周围的路，巡视时，不会看到墙壁有任何缝隙或缺口，哪怕是小到足够让猫钻出去的洞口都没有。但他并不知道‘有多少生物进出这座城’。然而他心里清楚：‘凡是进出这座城的大型生物，全都必定是从这个城门进出的。’

“同样地，朋友郁低迦！如来并不在意‘是整个世界，还是半个世界，还是三分之一的世界将由此道而解脱’。然而，如来心里清楚：‘凡是过去、现在或将来从世间解脱出去的，全都是断除了那五种盖（心的染污、令慧虚弱的烦恼），于四念住上善安立自心，如实地修习了七觉支。像这样，他们才得以从世间解脱出去、正在解脱出去或将要解脱出去’。朋友郁低迦！你先前问世尊的那个问题，和你现在换个方式问的问题，实际上是同一个问题。所以世尊才没有给你解答。”

☸.....................................................................

☸*********************************************************************

5. Uttiyasuttaṃ

95. Atha kho uttiyo paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho uttiyo paribbājako bhagavantaṃ etadavoca – “kiṃ nu kho, bho gotama, sassato loko, idameva saccaṃ moghamaññan”ti? “Abyākataṃ kho etaṃ, uttiya, mayā – ‘sassato loko, idameva saccaṃ moghamaññan’”ti.

“Kiṃ pana, bho gotama, asassato loko, idameva saccaṃ moghamaññan”ti? “Etampi kho, uttiya, abyākataṃ mayā – ‘asassato loko, idameva saccaṃ moghamaññan’”ti.

“Kiṃ nu kho, bho gotama, antavā loko…pe… anantavā loko… taṃ jīvaṃ taṃ sarīraṃ… aññaṃ jīvaṃ aññaṃ sarīraṃ… hoti tathāgato paraṃ maraṇā … na hoti tathāgato paraṃ maraṇā… hoti ca na ca hoti tathāgato paraṃ maraṇā… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan”ti? “Etampi kho, uttiya, abyākataṃ mayā – ‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’”ti.

“‘Kiṃ nu kho, bho gotama, sassato loko, idameva saccaṃ moghamaññan’ti, iti puṭṭho samāno ‘abyākataṃ kho etaṃ, uttiya, mayā – sassato loko, idameva saccaṃ moghamaññan’ti vadesi.

“‘Kiṃ pana, bho gotama, asassato loko, idameva saccaṃ moghamaññan’ti, iti puṭṭho samāno – ‘etampi kho, uttiya, abyākataṃ mayā asassato loko, idameva saccaṃ moghamaññan’ti vadesi.

“‘Kiṃ nu kho, bho gotama, antavā loko…pe… anantavā loko… taṃ jīvaṃ taṃ sarīraṃ… aññaṃ jīvaṃ aññaṃ sarīraṃ… hoti tathāgato paraṃ maraṇā… na hoti tathāgato paraṃ maraṇā… hoti ca na ca hoti tathāgato paraṃ maraṇā… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti, iti puṭṭho samāno – ‘etampi kho, uttiya, abyākataṃ mayā – ‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’ti vadesi. Atha kiñcarahi bhotā gotamena byākatan”ti?

“Abhiññāya kho ahaṃ, uttiya, sāvakānaṃ dhammaṃ desemi sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāyā”ti.

“Yaṃ panetaṃ bhavaṃ gotamo abhiññāya sāvakānaṃ dhammaṃ desesi sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, sabbo vā [sabbo ca (ka.)] tena loko nīyati [nīyissati (sī.), niyyāssati (syā.), niyyaṃssati (pī.)] upaḍḍho vā tibhāgo vā”ti [tibhāgo vāti padehi (ka.)]? Evaṃ vutte bhagavā tuṇhī ahosi.

Atha kho āyasmato ānandassa etadahosi – “mā hevaṃ kho uttiyo paribbājako pāpakaṃ diṭṭhigataṃ paṭilabhi – ‘sabbasāmukkaṃsikaṃ vata me samaṇo gotamo pañhaṃ puṭṭho saṃsādeti, no vissajjeti, na nūna visahatī’ti. Tadassa uttiyassa paribbājakassa dīgharattaṃ ahitāya dukkhāyā”ti.

Atha kho āyasmā ānando uttiyaṃ paribbājakaṃ etadavoca – “tenahāvuso uttiya, upamaṃ te karissāmi. Upamāya midhekacce viññū purisā bhāsitassa atthaṃ ājānanti. Seyyathāpi, āvuso uttiya, rañño paccantimaṃ nagaraṃ daḷhuddhāpaṃ [daḷhuddāpaṃ (sī. pī.)] daḷhapākāratoraṇaṃ ekadvāraṃ. Tatrassa dovāriko paṇḍito byatto medhāvī aññātānaṃ nivāretā ñātānaṃ pavesetā. So tassa nagarassa samantā anupariyāyapathaṃ anukkamati. Anupariyāyapathaṃ anukkamamāno na passeyya pākārasandhiṃ vā pākāravivaraṃ vā, antamaso biḷāranikkhamanamattampi. No ca khvassa evaṃ ñāṇaṃ hoti – ‘ettakā pāṇā imaṃ nagaraṃ pavisanti vā nikkhamanti vā’ti. Atha khvassa evamettha hoti – ‘ye kho keci oḷārikā pāṇā imaṃ nagaraṃ pavisanti vā nikkhamanti vā, sabbe te iminā dvārena pavisanti vā nikkhamanti vā’ti.

“Evamevaṃ kho, āvuso uttiya, na tathāgatassa evaṃ ussukkaṃ hoti – ‘sabbo vā tena loko nīyati, upaḍḍho vā, tibhāgo vā’ti. Atha kho evamettha tathāgatassa hoti – ‘ye kho keci lokamhā nīyiṃsu vā nīyanti vā nīyissanti vā, sabbe te pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta bojjhaṅge yathābhūtaṃ bhāvetvā. Evamete [evametena (ka.)] lokamhā nīyiṃsu vā nīyanti vā nīyissanti vā’ti. Yadeva kho tvaṃ [yadeva khvettha (ka.)], āvuso uttiya, bhagavantaṃ pañhaṃ [imaṃ pañhaṃ (syā. ka.)] apucchi tadevetaṃ pañhaṃ bhagavantaṃ aññena pariyāyena apucchi. Tasmā te taṃ bhagavā na byākāsī”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

九十五 游行者郁低迦

一 这时，游行者郁低迦前往世尊所在的地方，到了之后，与世尊互相问候，说了些愉悦、值得记忆的话后，坐在一旁。坐在一旁的游行者郁低迦就对世尊说：

“尊者乔达摩！世界是常住的吗？只有这才是真实的，其它都是错误的吗？”

“郁低迦！我未曾解答过‘世界是常住的，只有这才是真实的，其它都是错误的’这个问题。”

“尊者乔达摩！那么，世界是无常的吗？只有这才是真实的，其它都是错误的吗？”

“郁低迦！我也没有解答过‘世界是无常的，只有这才是真实的，其它都是错误的’这个问题。”

“尊者乔达摩！世界是有边际的吗？……世界是无边际的吗？……生命与身体是同一回事吗？……生命与身体是不同的吗？……如来死后是存在的吗？……如来死后是不存在的吗？……如来死后是既存在又不存在的吗？……如来死后是既非存在也非不存在的吗？只有这才是真实的，其它都是错误的吗？”

“郁低迦！我也没有解答过‘如来死后是既非存在也非不存在，只有这才是真实的，其它都是错误的’这个问题。”

二 “当我问：‘尊者乔达摩！世界是常住的吗？只有这才是真实的，其它都是错误的吗？’您说：‘郁低迦！我未曾解答过‘世界是常住的，只有这才是真实的，其它都是错误的’这个问题’。当我问：‘尊者乔达摩！那么，世界是无常的吗？只有这才是真实的，其它都是错误的吗？’您说：‘郁低迦！我也没有解答过‘世界是无常的，只有这才是真实的，其它都是错误的’这个问题’。当我问：‘尊者乔达摩！世界是有边际的吗？……世界是无边际的吗？……生命与身体是同一回事吗？……生命与身体是不同的吗？……如来死后是存在的吗？……如来死后是不存在的吗？……如来死后是既存在又不存在的吗？……如来死后是既非存在也非不存在的吗？只有这才是真实的，其它都是错误的吗？’您说：‘郁低迦！我也没有解答过‘如来死后是既非存在也非不存在，只有这才是真实的，其它都是错误的’这个问题’。那么，尊者乔达摩到底解答什么呢？”

“郁低迦！我是通过亲证了知后才为弟子们说法，是为了众生的清净，为了超越愁悲，为了灭除苦忧，为了证得正道，为了亲证涅槃。”

“即使是为了‘尊者乔达摩通过亲证了知后才为弟子们说法，是为了众生的清净，为了超越愁悲，为了灭除苦忧，为了证得正道，为了亲证涅槃’，那么，是整个世界，还是半个世界，还是三分之一的世界将由此道而解脱呢？”

听他这样问，世尊就沉默了。

三 这时，具寿阿难心里想：

“可不能让游行者郁低迦产生邪恶的见解，认为：‘我问沙门乔达摩这所有问题中最关键的问题，他却迴避不答，不敢回答，想必是无力回答吧。’这样的话，对游行者郁低迦来说，将在长久的轮回中遭受不利和痛苦。”

于是，具寿阿难就对游行者郁低迦说：

“朋友郁低迦！我给你打个比喻吧，世间有些聪明人能通过比喻来明白所说的道理。朋友郁低迦！譬如国王在边境有座都城，城墙坚固，城楼和城门也很坚固，但只有一个城门。那里有一位智慧、干练、贤能的守门人，阻止陌生人进入，只放认识的人进去。他沿着城墙巡视城周围的路，巡视时，不会看到墙壁有任何缝隙或缺口，哪怕是小到足够让猫钻出去的洞口都没有。但他并不知道‘有多少生物进出这座城’。然而他心里清楚：‘凡是进出这座城的大型生物，全都必定是从这个城门进出的。’

“同样地，朋友郁低迦！如来并不在意‘是整个世界，还是半个世界，还是三分之一的世界将由此道而解脱’。然而，如来心里清楚：‘凡是过去、现在或将来从世间解脱出去的，全都是断除了那五种盖（心的染污、令慧虚弱的烦恼），于四念住上善安立自心，如实地修习了七觉支。像这样，他们才得以从世间解脱出去、正在解脱出去或将要解脱出去’。朋友郁低迦！你先前问世尊的那个问题，和你现在换个方式问的问题，实际上是同一个问题。所以世尊才没有给你解答。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 10.51-100)/2.5 Upālivagga 优婆塞品 (AN 10.91-100)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.6 Kokanudasutta 游行者俱迦那 (AN 10.96)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Kokanudasuttaṃ

96. “Ekaṃ samayaṃ āyasmā ānando rājagahe viharati tapodārāme. Atha kho āyasmā ānando rattiyā paccūsasamayaṃ paccuṭṭhāya yena tapodā tenupasaṅkami gattāni parisiñcituṃ. Tapodāya [tapode (ka.)] gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno. Kokanudopi kho paribbājako rattiyā paccūsasamayaṃ paccuṭṭhāya yena tapodā tenupasaṅkami gattāni parisiñcituṃ.

Addasā kho kokanudo paribbājako āyasmantaṃ ānandaṃ dūratova āgacchantaṃ. Disvāna āyasmantaṃ ānandaṃ etadavoca – “kvettha [ko tettha (sī.), kvattha (pī. ka.)], āvuso”ti? “Ahamāvuso, bhikkhū”ti.

“Katamesaṃ, āvuso, bhikkhūnan”ti? “Samaṇānaṃ, āvuso, sakyaputtiyānan”ti.

“Puccheyyāma mayaṃ āyasmantaṃ kiñcideva desaṃ, sace āyasmā okāsaṃ karoti pañhassa veyyākaraṇāyā”ti. “Pucchāvuso, sutvā vedissāmā”ti.

“Kiṃ nu kho, bho, ‘sassato loko, idameva saccaṃ moghamaññan’ti – evaṃdiṭṭhi [evaṃdiṭṭhiko (syā.)] bhavan”ti? “Na kho ahaṃ, āvuso, evaṃdiṭṭhi – ‘sassato loko, idameva saccaṃ moghamaññan’”ti.

“Kiṃ pana, bho, ‘asassato loko, idameva saccaṃ moghamaññan’ti – evaṃdiṭṭhi bhavan”ti? “Na kho ahaṃ, āvuso, evaṃdiṭṭhi – ‘asassato loko, idameva saccaṃ moghamaññan’”ti.

“Kiṃ nu kho, bho, antavā loko…pe… anantavā loko… taṃ jīvaṃ taṃ sarīraṃ… aññaṃ jīvaṃ aññaṃ sarīraṃ… hoti tathāgato paraṃ maraṇā… na hoti tathāgato paraṃ maraṇā… hoti ca na ca hoti tathāgato paraṃ maraṇā… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavan”ti? “Na kho ahaṃ, āvuso, evaṃdiṭṭhi – ‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’”ti.

“Tena hi bhavaṃ na jānāti, na passatī”ti? “Na kho ahaṃ, āvuso, na jānāmi na passāmi. Jānāmahaṃ, āvuso, passāmī”ti.

“‘Kiṃ nu kho, bho, sassato loko, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavan’ti, iti puṭṭho samāno – ‘na kho ahaṃ, āvuso, evaṃdiṭṭhi – sassato loko, idameva saccaṃ moghamaññan’ti vadesi.

“‘Kiṃ pana, bho, asassato loko, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavan’ti, iti puṭṭho samāno – ‘na kho ahaṃ, āvuso, evaṃdiṭṭhi – asassato loko, idameva saccaṃ moghamaññan’ti vadesi.

“Kiṃ nu kho, bho, antavā loko…pe… anantavā loko… taṃ jīvaṃ taṃ sarīraṃ… aññaṃ jīvaṃ aññaṃ sarīraṃ… hoti tathāgato paraṃ maraṇā… na hoti tathāgato paraṃ maraṇā… hoti ca na ca hoti tathāgato paraṃ maraṇā… neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññanti – evaṃdiṭṭhi bhavanti, iti puṭṭho samāno – ‘na kho ahaṃ, āvuso, evaṃdiṭṭhi – neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’ti vadesi.

“‘Tena hi bhavaṃ na jānāti na passatī’ti, iti puṭṭho samāno – ‘na kho ahaṃ, āvuso, na jānāmi na passāmi. Jānāmahaṃ, āvuso, passāmī’ti vadesi. Yathā kathaṃ panāvuso, imassa bhāsitassa attho daṭṭhabbo”ti?

“‘Sassato loko, idameva saccaṃ moghamaññan’ti kho, āvuso, diṭṭhigatametaṃ. ‘Asassato loko, idameva saccaṃ moghamaññan’ti kho, āvuso, diṭṭhigatametaṃ. Antavā loko…pe… anantavā loko… taṃ jīvaṃ taṃ sarīraṃ… aññaṃ jīvaṃ aññaṃ sarīraṃ… hoti tathāgato paraṃ maraṇā… na hoti tathāgato paraṃ maraṇā… hoti ca na ca hoti tathāgato paraṃ maraṇā… ‘neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan’ti kho, āvuso, diṭṭhigatametaṃ.

“Yāvatā, āvuso, diṭṭhi [diṭṭhigatā (sabbattha)] yāvatā diṭṭhiṭṭhānaṃ diṭṭhiadhiṭṭhānaṃ diṭṭhipariyuṭṭhānaṃ diṭṭhisamuṭṭhānaṃ diṭṭhisamugghāto [yāvatā diṭṭhiṭṭhāna adhiṭṭhāna pariyuṭṭhāna samuṭṭhāna samugghāto (sī. pī.)], tamahaṃ jānāmi tamahaṃ passāmi. Tamahaṃ jānanto tamahaṃ passanto kyāhaṃ vakkhāmi – ‘na jānāmi na passāmī’ti? Jānāmahaṃ, āvuso, passāmī”ti.

“Ko nāmo āyasmā, kathañca panāyasmantaṃ sabrahmacārī jānantī”ti? “‘Ānando’ti kho me, āvuso, nāmaṃ. ‘Ānando’ti ca pana maṃ sabrahmacārī jānantī”ti. “Mahācariyena vata kira, bho, saddhiṃ mantayamānā na jānimha – ‘āyasmā ānando’ti. Sace hi mayaṃ jāneyyāma – ‘ayaṃ āyasmā ānando’ti, ettakampi no nappaṭibhāyeyya [nappaṭibhāseyyāma (ka.) nappaṭibhāseyya (bahūsu) ma. ni. 3.216 passitabbaṃ]. Khamatu ca me āyasmā ānando”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

九十六 游行者俱迦那

一 有一次，具寿阿难住在王舍城的温泉园。那时，具寿阿难在夜晚过去、黎明时分起身，前往温泉河清洗身体。在温泉河洗净身体后，回到岸上，只穿着一件衣站着，擦干身体。游行者俱迦那也在夜晚过去、黎明时分起身，前往温泉河，想要清洗身体。游行者俱迦那从远处看见具寿阿难走来，就对具寿阿难说：

“朋友！你是谁呀？”

“朋友！我是一位比丘。”

“朋友！是哪一派的比丘呢？”

“朋友！是释迦族子弟沙门中的比丘。”

“我们想请教尊者一点事情，如果尊者方便的话，能否为我们解答疑问？”

“朋友！你问吧，我听了之后再看是否知道。”

二 “尊者您是持有‘世界是常住的，只有这才是真实的，其它都是错误的’这种见解吗？”

“朋友！我并非持有‘世界是常住的，只有这才是真实的，其它都是错误的’这种见解。”

“那么，尊者您是持有‘世界是无常的，只有这才是真实的，其它都是错误的’这种见解吗？”

“朋友！我并非持有‘世界是无常的，只有这才是真实的，其它都是错误的’这种见解。”

“那么，尊者您是持有‘世界是有边际的……世界是无边际的……生命与身体是同一回事……生命与身体是不同的……如来死后是存在的……如来死后是不存在的……如来死后是既存在又不存在的……如来死后是既非存在也非不存在的，只有这才是真实的，其它都是错误的’这种见解吗？”

“朋友！我并非持有‘如来死后是既非存在也非不存在的，只有这才是真实的，其它都是错误的’这种见解。”

“既然如此，那么尊者您是不知道、不了解这些吗？”

“朋友！我并非不知道、不了解。朋友！我知道、我了解。”

三 “当我问：‘尊者您是持有“世界是常住的，只有这才是真实的，其它都是错误的”这种见解吗？’，您回答说：‘朋友！我并非持有“世界是常住的，只有这才是真实的，其它都是错误的”这种见解’。当我问：‘那么，尊者您是持有“世界是无常的，只有这才是真实的，其它都是错误的”这种见解吗？’，您回答说：‘朋友！我并非持有“世界是无常的，只有这才是真实的，其它都是错误的”这种见解’。当我问：‘那么，尊者您是持有“世界是有边际的……世界是无边际的……生命与身体是同一回事……生命与身体是不同的……如来死后是存在的……如来死后是不存在的……如来死后是既存在又不存在的……如来死后是既非存在也非不存在的，只有这才是真实的，其它都是错误的”这种见解吗？’，您回答说：‘朋友！我并非持有“如来死后是既非存在也非不存在的，只有这才是真实的，其它都是错误的”这种见解’。当我问：‘既然如此，那么尊者您是不知道、不了解这些吗？’，您回答说：‘朋友！我并非不知道、不了解。朋友！我知道、我了解’。朋友！那么，应当如何理解您这番话的意思呢？”

四 “认为‘世界是常住的，只有这才是真实的，其它都是错误的’，朋友！这是一种既定的见解。认为‘世界是无常的，只有这才是真实的，其它都是错误的’，朋友！这也是一种既定的见解。认为‘世界是有边际的……世界是无边际的……生命与身体是同一回事……生命与身体是不同的……如来死后是存在的……如来死后是不存在的……如来死后是既存在又不存在的……如来死后是既非存在也非不存在的，只有这才是真实的，其它都是错误的’，朋友！这也是一种既定的见解。朋友！对于这一切的见解，以及这些见解如何成立、如何被执取、如何产生困扰、如何生起、如何被断除，这些我都知道，都了解。既然我知道这些、了解这些，我怎么会说：‘我不知道，我不了解’呢？（所以）我知道、我了解。”

“请问尊者您叫什么名字呢？和您一起修行的同伴们怎么称呼您呢？”

“朋友！我的名字是阿难，和我一起修行的同伴们都叫我阿难。”

“哎呀！原来我们是在和一位大师交谈，却不知道是具寿阿难！如果我们早知道是具寿阿难您，就连这点问题也不敢这样冒昧反问了。请具寿阿难原谅我吧。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 10.51-100)/2.5 Upālivagga 优婆塞品 (AN 10.91-100)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.7 Āhuneyyasutta 十法应请 (AN 10.97)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Āhuneyyasuttaṃ

97. “Dasahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.

“Katamehi dasahi? Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.

“Bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.

“Kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko.

“Sammādiṭṭhiko hoti sammādassanena samannāgato.

“Anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti; bahudhāpi hutvā eko hoti; āvibhāvaṃ, tirobhāvaṃ; tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmasati [parimasati (sī.)] parimajjati, yāva brahmalokāpi kāyena vasaṃ vatteti.

“Dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca.

“Parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti. Sarāgaṃ vā cittaṃ ‘sarāgaṃ cittan’ti pajānāti; vītarāgaṃ vā cittaṃ ‘vītarāgaṃ cittan’ti pajānāti; sadosaṃ vā cittaṃ… vītadosaṃ vā cittaṃ… samohaṃ vā cittaṃ… vītamohaṃ vā cittaṃ… saṃkhittaṃ vā cittaṃ… vikkhittaṃ vā cittaṃ… mahaggataṃ vā cittaṃ… amahaggataṃ vā cittaṃ… sauttaraṃ vā cittaṃ… anuttaraṃ vā cittaṃ… samāhitaṃ vā cittaṃ… asamāhitaṃ vā cittaṃ… vimuttaṃ vā cittaṃ… avimuttaṃ vā cittaṃ ‘avimuttaṃ cittan’ti pajānāti.

“Anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapannoti, iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

“Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti – ‘ime vata kho bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.

“Āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Imehi kho, bhikkhave, dasahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā”ti. Sattamaṃ.

☸---------------------------------------------------------------------

九十七 十法应请

一 “诸比丘！成就十种法的比丘，是值得接受供养、值得受到招待、值得接受布施、值得受到合掌礼敬，是世间的无上福田。是哪十种呢？

二 诸比丘！在此，有位比丘持守戒律，防护别解脱律仪，具足正当的行为与活动范围而安住，对微小的过失也视之为怖畏，领受并学习各项学处。

三 他博闻强识，能持守所听闻的法义，积累所听闻的法义。对于那些初善、中善、后善，意义和文句都具足，能够阐明完全圆满、清净梵行的法，他都博闻强记，能熟练地口述，用心思维观察，以正见彻底通达。

四 他有善友、善伴、善知识。

五 他具有正见，成就正见。

六 他体验各种神通变化：能由一身变成多身，也能由多身合成一身；能显现也能隐没；能穿越墙壁、围墙、山崖而没有障碍，如同在虚空中行走；能在地里出没，如同在水中；能在水上行走而不沉没，如同在地上；能在空中盘腿而行，如同有翅膀的鸟；甚至能用手触摸、抚摸如此大神通、大威力的日月；身体的威力能达到梵天世界。

七 他以清净、超越常人的天耳通，能同时听到远处和近处的天人和人的两种声音。

八 他能以自己的心彻底了知其他众生、他人的心：了知有贪的心为‘有贪的心’，了知离贪的心为‘离贪的心’；了知有嗔的心……离嗔的心……有痴的心……离痴的心……收摄的心……散乱的心……广大的心……不广大的心……有上的心……无上的心……得定的心……未得定的心……解脱的心……未解脱的心，了知未解脱的心为‘未解脱的心’。

九 他回忆起种种过去的生命形态，例如：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、一百生、一千生、十万生，以及许多世界的成劫、许多世界的坏劫、许多世界的成坏劫。‘在某一生中，我叫这个名字，属于这个姓氏，是这样的容貌，吃这样的食物，感受这样的苦乐，有这样的寿命。从那里死去后，又投生到另一处。在那一处，我叫那个名字，属于那个姓氏，是这样的容貌，吃这样的食物，感受这样的苦乐，有这样的寿命。从那里死去后，投生到这里。’像这样，他能连同细节和具体情况回忆起种种过去的生命形态。

十 他以清净、超越常人的天眼，看见众生死去、投生，了知众生依据他们的业力而投生为：低劣或高贵，美丽或丑陋，去往善道或恶道。他了知：‘啊！这些众生由于造作身的不善行、语的不善行、意的不善行，诽谤圣者，持有邪见，造作了基于邪见的行为，他们在身体败坏、死亡之后，投生到苦界、恶趣、堕处、地狱。啊！而这些众生由于造作身的发善行、语的善行、意的善行，不诽谤圣者，持有正见，造作了基于正见的行为，他们在身体败坏、死亡之后，投生到善趣、天界。’像这样，他以清净、超越常人的天眼，看见众生死去、投生，了知众生依据他们的业力而投生为：低劣或高贵，美丽或丑陋，去往善道或恶道。

十一 他因各种漏烦恼的灭尽，而达到无漏的心解脱、慧解脱，在现世中亲身证悟、实现并安住于此。

诸比丘！成就这十种法的比丘，是值得接受供养、值得受到招待、值得接受布施、值得受到合掌礼敬，是世间的无上福田。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 10.51-100)/2.5 Upālivagga 优婆塞品 (AN 10.91-100)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5.8 Therasutta 十法长老 (AN 10.98)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Therasuttaṃ

98. “Dasahi, bhikkhave, dhammehi samannāgato thero bhikkhu yassaṃ yassaṃ disāyaṃ viharati, phāsuyeva viharati. Katamehi dasahi? Thero hoti rattaññū cirapabbajito, sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu, bahussuto hoti…pe… diṭṭhiyā suppaṭividdho, ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso, adhikaraṇasamuppādavūpasamakusalo hoti, dhammakāmo hoti piyasamudāhāro abhidhamme abhivinaye uḷārapāmojjo, santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena, pāsādiko hoti abhikkantapaṭikkante [abhikkantapaṭikkanto (ka.)] susaṃvuto antaraghare nisajjāya, catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, āsavānañca khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Imehi kho, bhikkhave, dasahi dhammehi samannāgato thero bhikkhu yassaṃ yassaṃ disāyaṃ viharati, phāsuyeva viharatī”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

九十八 十法长老

一 “诸比丘！成就十法的长老比丘，无论住在哪个地方，都能安稳地居住。是哪十法呢？

二 （一）是出家已久、经历漫长岁月的长老。（二）具足戒行，[防护波罗提木叉的律仪，行处具足，对微小的罪过见到也感到怖畏，]领受并学习各项学处。（三）博学多闻，受持所听闻的法，积累所听闻的法，那些法[初善、中善、后善，义理文句具足，开显纯一、圆满、清净的梵行，像这样的法他都能博学受持，语言通利，内心观察，]以正见善于通达。（四）对两部波罗提木叉都广泛了解，对于经文与细相（逐句逐字）都善于分辨、善于通晓、善于抉择。（五）善于处理争论事件的生起与平息。（六）喜爱正法，言谈令人愉悦，对于胜法（阿毗达摩）、胜律（毗奈耶）有极大的欢喜。（七）对于任何的衣服、饮食、坐卧具、病缘医药等资具都感到满足。（八）行住坐卧威仪庄严，[前进后退都善于防护，在俗人家中安坐时也善于守护。]（九）四种静虑是增上心（属于心的更高境界），是当生就能体验的安乐住处，他能随意获得，不困难、不费力地获得。（十）并且，由于诸漏（烦恼）的灭尽，当生就亲身证知、作证、达到并安住于无漏的心解脱、慧解脱。

诸比丘！成就这十法的长老比丘，无论住在哪个地方，都能安稳地居住。”

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 10.51-100)/2.5 Upālivagga 优婆塞品 (AN 10.91-100)”

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【经名】 2.5.9 Upālisutta 具寿优波离 (AN 10.99)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Upālisuttaṃ

99. Atha kho āyasmā upāli yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā upāli bhagavantaṃ etadavoca – “icchāmahaṃ, bhante, araññavanapatthāni pantāni senāsanāni paṭisevitun”ti.

“Durabhisambhavāni hi kho [durabhisambhavāni kho (sī. pī.)], upāli, araññavanapatthāni pantāni senāsanāni. Dukkaraṃ pavivekaṃ durabhiramaṃ. Ekatte haranti maññe mano vanāni samādhiṃ alabhamānassa bhikkhuno. Yo kho, upāli, evaṃ vadeyya – ‘ahaṃ samādhiṃ alabhamāno araññavanapatthāni pantāni senāsanāni paṭisevissāmī’ti, tassetaṃ pāṭikaṅkhaṃ – ‘saṃsīdissati vā uplavissati vā’ti [uppilavissati vā (sī. syā. pī.)].

“Seyyathāpi, upāli, mahāudakarahado. Atha āgaccheyya hatthināgo sattaratano vā aḍḍhaṭṭharatano [aṭṭharatano (sī. pī.)] vā. Tassa evamassa – ‘yaṃnūnāhaṃ imaṃ udakarahadaṃ ogāhetvā kaṇṇasaṃdhovikampi khiḍḍaṃ kīḷeyyaṃ piṭṭhisaṃdhovikampi khiḍḍaṃ kīḷeyyaṃ. Kaṇṇasaṃdhovikampi khiḍḍaṃ kīḷitvā piṭṭhisaṃdhovikampi khiḍḍaṃ kīḷitvā nhatvā [nahātvā (sī. pī.), nhātvā (syā.)] ca pivitvā ca paccuttaritvā yena kāmaṃ pakkameyyan’ti. So taṃ udakarahadaṃ ogāhetvā kaṇṇasaṃdhovikampi khiḍḍaṃ kīḷeyya piṭṭhisaṃdhovikampi khiḍḍaṃ kīḷeyya; kaṇṇasaṃdhovikampi khiḍḍaṃ kīḷitvā piṭṭhisaṃdhovikampi khiḍḍaṃ kīḷitvā nhatvā ca pivitvā ca paccuttaritvā yena kāmaṃ pakkameyya. Taṃ kissa hetu? Mahā, upāli [mahā hupāli (sī. pī.)], attabhāvo gambhīre gādhaṃ vindati.

“Atha āgaccheyya saso vā biḷāro vā. Tassa evamassa – ‘ko cāhaṃ, ko ca hatthināgo! Yaṃnūnāhaṃ imaṃ udakarahadaṃ ogāhetvā kaṇṇasaṃdhovikampi khiḍḍaṃ kīḷeyyaṃ piṭṭhisaṃdhovikampi khiḍḍaṃ kīḷeyyaṃ; kaṇṇasaṃdhovikampi khiḍḍaṃ kīḷitvā piṭṭhisaṃdhovikampi khiḍḍaṃ kīḷitvā nhatvā ca pivitvā ca paccuttaritvā yena kāmaṃ pakkameyyan’ti. So taṃ udakarahadaṃ sahasā appaṭisaṅkhā pakkhandeyya. Tassetaṃ pāṭikaṅkhaṃ – ‘saṃsīdissati vā uplavissati vā’ti. Taṃ kissa hetu? Paritto, upāli, attabhāvo gambhīre gādhaṃ na vindati. Evamevaṃ kho, upāli, yo evaṃ vadeyya – ‘ahaṃ samādhiṃ alabhamāno araññavanapatthāni pantāni senāsanāni paṭisevissāmī’ti, tassetaṃ pāṭikaṅkhaṃ – ‘saṃsīdissati vā uplavissati vā’ti.

“Seyyathāpi, upāli, daharo kumāro mando uttānaseyyako sakena muttakarīsena kīḷati. Taṃ kiṃ maññasi, upāli, nanvāyaṃ kevalā paripūrā bālakhiḍḍā”ti? “Evaṃ, bhante”.

“Sa kho so, upāli, kumāro aparena samayena vuddhimanvāya indriyānaṃ paripākamanvāya yāni kānici kumārakānaṃ kīḷāpanakāni bhavanti, seyyathidaṃ – vaṅkakaṃ [vaṅkaṃ (sī. pī.)] ghaṭikaṃ mokkhacikaṃ ciṅgulakaṃ [piṅgulikaṃ (syā.), ciṅkulakaṃ (ka.)] pattāḷhakaṃ rathakaṃ dhanukaṃ, tehi kīḷati. Taṃ kiṃ maññasi, upāli, nanvāyaṃ khiḍḍā purimāya khiḍḍāya abhikkantatarā ca paṇītatarā cā”ti? “Evaṃ, bhante”.

“Sa kho so, upāli, kumāro aparena samayena vuddhimanvāya indriyānaṃ paripākamanvāya pañcahi kāmaguṇehi samappito samaṅgibhūto paricāreti cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi, sotaviññeyyehi saddehi… ghānaviññeyyehi gandhehi… jivhāviññeyyehi rasehi… kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṃhitehi rajanīyehi. Taṃ kiṃ maññasi, upāli, nanvāyaṃ khiḍḍā purimāhi khiḍḍāhi abhikkantatarā ca paṇītatarā cā”ti? “Evaṃ, bhante”.

[dī. ni. 1.190; ma. ni. 2.233] “Idha kho pana vo [voti nipātamattaṃ (aṭṭha.)], upāli, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.

“Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati – ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti.

“So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya mahantaṃ vā bhogakkhandhaṃ pahāya appaṃ vā ñātiparivaṭṭaṃ pahāya mahantaṃ vā ñātiparivaṭṭaṃ pahāya kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.

“So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.

“Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī; athenena sucibhūtena attanā viharati.

“Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā.

“Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa.

“Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṃ bhedāya, amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā, samaggārāmo samaggarato samagganandī; samaggakaraṇiṃ vācaṃ bhāsitā hoti.

“Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṃ vācaṃ bhāsitā hoti.

“Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.

“So bījagāmabhūtagāmasamārambhā paṭivirato hoti. Ekabhattiko hoti rattūparato, virato vikālabhojanā. Naccagītavāditavisūkadassanā paṭivirato hoti, mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti, uccāsayanamahāsayanā paṭivirato hoti, jātarūparajatapaṭiggahaṇā paṭivirato hoti, āmakadhaññapaṭiggahaṇā paṭivirato hoti, āmakamaṃsapaṭiggahaṇā paṭivirato hoti, itthikumārikapaṭiggahaṇā paṭivirato hoti, dāsidāsapaṭiggahaṇā paṭivirato hoti, ajeḷakapaṭiggahaṇā paṭivirato hoti, kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti, hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti, khettavatthupaṭiggahaṇā paṭivirato hoti, dūteyyapahiṇagamanānuyogā paṭivirato hoti, kayavikkayā paṭivirato hoti, tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti, ukkoṭanavañcananikatisāciyogā paṭivirato hoti, chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.

“So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. Yena yeneva pakkamati samādāyeva pakkamati, seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti. Evamevaṃ bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. Yena yeneva pakkamati samādāyeva pakkamati. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.

“So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.

“So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

“So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññe samannāgato vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanapatthaṃ abbhokāsaṃ palālapuñjaṃ. So araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.

“So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti. Byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti. Thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti. Uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti. Vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti.

“So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Taṃ kiṃ maññasi, upāli, ‘nanvāyaṃ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’”ti? “Evaṃ, bhante”.

“Imampi kho, upāli, mama sāvakā attani dhammaṃ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti.

“Puna caparaṃ, upāli, bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharati. Taṃ kiṃ maññasi, upāli, ‘nanvāyaṃ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’”ti? “Evaṃ, bhante”.

“Imampi kho, upāli, mama sāvakā attani dhammaṃ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti.

“Puna caparaṃ, upāli, bhikkhu pītiyā ca virāgā…pe… tatiyaṃ jhānaṃ upasampajja viharati. Taṃ kiṃ maññasi, upāli, ‘nanvāyaṃ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’”ti? “Evaṃ, bhante”.

“Imampi kho, upāli, mama sāvakā attani dhammaṃ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti.

“Puna caparaṃ, upāli, bhikkhu sukhassa ca pahānā…pe… catutthaṃ jhānaṃ…pe….

Puna caparaṃ, upāli, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Taṃ kiṃ maññasi, upāli, ‘nanvāyaṃ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’”ti? “Evaṃ, bhante”.

“Imampi kho, upāli, mama sāvakā attani dhammaṃ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti.

“Puna caparaṃ, upāli, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati…pe….

“Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati…pe….

“Sabbaso ākiñcaññāyatanaṃ samatikkamma ‘santametaṃ paṇītametan’ti nevasaññānāsaññāyatanaṃ upasampajja viharati. Taṃ kiṃ maññasi, upāli, ‘nanvāyaṃ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’”ti? “Evaṃ, bhante”.

“Imampi kho, upāli, mama sāvakā attani dhammaṃ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti.

“Puna caparaṃ, upāli, bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati; paññāya cassa disvā āsavā parikkhīṇā honti. Taṃ kiṃ maññasi, upāli, ‘nanvāyaṃ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’”ti? “Evaṃ, bhante”.

“Imampi kho, upāli, mama sāvakā attani dhammaṃ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, anuppattasadatthā ca viharanti. Iṅgha tvaṃ, upāli, saṅghe viharāhi. Saṅghe te viharato phāsu bhavissatī”ti. Navamaṃ.

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九十九 具寿优波离

一 那时，具寿优波离前往世尊的住所，到了之后，顶礼世尊，退坐到一边。坐在一边的具寿优波离对世尊说：

“大德！我想要亲近阿兰若的林间、边远的坐卧处。”

二 “优波离！阿兰若的林间、边远的坐卧处难以成就，独处很难，独居之乐很难。对于未能证得三昧的比丘来说，森林会扰乱他的心意。优波离！如果有人说：‘我没有证得三昧，却要去亲近阿兰若的林间、边远的坐卧处’，可以预料他将会退缩或者动摇不定。

三 优波离！譬如有一个大水池。这时来了一头大象，身高七尺或者八尺。它心想：‘我应该下到这个水池里，玩玩洗耳朵的游戏，玩玩洗脊背的游戏。玩完洗耳朵和洗脊背的游戏后，洗个澡，喝点水，再出来，想去哪里就去哪里。’于是它就下到那个水池里，玩洗耳朵的游戏，玩洗脊背的游戏；玩完洗耳朵和洗脊背的游戏后，洗了澡，喝了水，然后出来，想去哪里就去哪里。这是什么缘故呢？优波离！因为它身体巨大，在深水处也能站稳脚跟。这时，来了一只兔子或一只猫。它心想：‘我算什么，大象又算什么！我何不也下到这个水池里，玩玩洗耳朵的游戏，玩玩洗脊背的游戏；玩完洗耳朵和洗脊背的游戏后，洗个澡，喝点水，再出来，想去哪里就去哪里。’于是它就没加考虑地、莽撞地跳进那个水池里。可以预料它将会沉下去或者漂浮不定。这是什么缘故呢？优波离！因为它身体太小，在深水处站不稳脚跟。优波离！同样的道理，如果有人说：‘我没有证得三昧，却要去亲近阿兰若的林间、边远的坐卧处’，可以预料他将会退缩或者动摇不定。

四 优波离！譬如一个年幼无知的、只会仰面躺着的婴儿，玩弄自己的屎尿。优波离！你认为怎样？这难道不是纯粹、完全的愚蠢幼稚的游戏吗？”

“是的，大德！”

“优波离！那个童子后来逐渐长大，各种感官发育成熟，就开始玩各种小孩子的玩具，比如：玩锄头（玩具）、玩倒立、玩纸风车、玩顶柱（一种游戏）、玩玩具车、玩玩具弓箭。优波离！你认为怎样？这种游戏难道不比之前的游戏更高级、更精彩吗？”

“是的，大德！”

“优波离！那个童子再后来，身体继续发育，感官更加成熟，就能圆满具足地享受五种感官欲乐，即：享受眼睛所看到的可爱、可乐、可意、种种悦意、能引发贪欲、令人染着的色相；耳朵所听到的……声音；鼻子所闻到的……香气；舌头所尝到的……味道；身体所接触到的可爱、可乐、可意、种种悦意、能引发贪欲、令人染着的触觉。优波离！你认为怎样？这种享受难道不比之前的游戏更高级、更精彩吗？”

“是的，大德！”

五 “优波离！在此世间出现了如来、应供、正等觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。他在这包含天界、魔界、梵天界，以及沙门、婆罗门、天神、人类的世界中，亲自证知、现证之后，为众生宣说正法。他所说的法，初善、中善、后善，义理和文句都具足完备，开显纯一、圆满、清净的梵行。居士、居士的儿子，或者生在其他任何家族的人，听闻了这个法，听闻之后对如来生起了净信。他凭着所获得的净信这样思惟：‘在家生活障碍重重，如同布满尘垢的道路；出家则如同空旷无碍的原野。住在家里，很难修持完全圆满、完全清净、如同磨砺贝壳般纯净的梵行。我应当剃除须发，穿上袈裟，舍弃家庭而出家。’他于是在后来的某个时候，舍弃或多或少的财富，舍弃或多或少的亲属，剃除须发，穿上袈裟，舍弃家庭而出家。他这样出家后，具足比丘的学处和生活方式，断除杀生、远离杀生，放下棍棒和刀枪，有惭愧心、有慈悲心，利益一切生灵，以怜悯心安住。断除不与取（偷盗）、远离不与取，只拿别人给与的东西，只期望别人给与的东西，不以偷盗的方式，身心清净地安住。断除非梵行（淫欲）、修习梵行，行为远离（世俗淫欲），断绝了淫欲这种鄙俗的行为。断除妄语、远离妄语，说真实的话，信守承诺，稳重可靠，不欺骗世人。断除离间语、远离离间语，不在这里听了话去那里说，以离间这些人；也不在那里听了话来这里说，以离间那些人。像这样，使分裂的人和合，帮助和合的人更加团结，乐于和合、喜于和合、欣于和合，说有助于和合的话语。断除粗恶语、远离粗恶语，说柔和、悦耳、可爱、令人心喜、优雅、令众人喜爱、令众人满意的语言。断除无益语（绮语）、远离无益语，在适当的时候说话，说真实的话、有意义的话、合乎法的话、合乎律的话，说值得铭记的话，在适当的时机，带有譬喻，有分寸，说有助于义理的话。他远离损害种子和草木的行为。一日只食一餐，夜晚不食，远离非时食。远离观看跳舞、唱歌、音乐、戏剧表演。远离佩戴花环、涂香、薰香，远离妆扮和装饰。远离高床、大床。远离接受金银财宝。远离接受生谷。远离接受生肉。远离接受妇女、少女。远离接受奴婢。远离接受山羊、绵羊。远离接受鸡、猪。远离接受象、牛、马、骡。远离接受田地、房产。远离替人传递信息或充当使者。远离买卖交易。远离使用欺诈的秤、量器、尺。远离贿赂、欺诈、诈骗、虚伪的行为。远离砍截、杀戮、捆绑、抢劫、掠夺、强暴的行为。他对于维持身体所需的衣服和填饱肚子的食物感到满足，无论走到哪里，都只携带这些必需品。就像有翅膀的鸟，无论飞到哪里，都只带着自己的翅膀飞翔。同样的，比丘对于维持身体所需的衣服和填饱肚子的食物感到满足，无论走到哪里，都只携带这些必需品而行。他成就了这神圣的戒蕴，在内心中感受到无过失的安乐。

六 他用眼睛看到色相后，不执取其整体相，也不执取其细节相；因为，如果放纵眼根而不守护，贪婪、忧愁等邪恶不善法就会乘虚而入。他为了防护而修行，守护眼根，致力于眼根的防护。用耳朵听到声音后……用鼻子闻到香气后……用舌头尝到味道后……用身体接触到所触后……用意识了知法后，不执取其整体相，也不执取其细节相；因为，如果放纵意根而不守护，贪婪、忧愁等邪恶不善法就会乘虚而入。他为了防护而修行，守护意根，致力于意根的防护。他成就了这神圣的根律仪，在内心中感受到无扰恼的安乐。

七 他在前进、后退时保持正知，向前看、向后看时保持正知，屈臂、伸臂时保持正知，穿着僧伽梨、拿着钵和衣时保持正知，吃、喝、咀嚼、品尝时保持正知，大小便时保持正知，行走、站立、坐着、睡觉、醒来、说话、沉默时都保持正知。

他成就了这神圣的戒蕴，成就了这神圣的根律仪，成就了这神圣的正念正知，前往阿兰若、树下、山中、洞穴、山洞、墓地、森林、露天处、草堆等僻静的住所。他到了阿兰若，或在树下，或在空闲处，便结跏趺坐，端正身体，把正念置于面前。他断除世间的贪欲，以离贪之心安住，使内心从贪欲中清净出来；断除瞋恚和恶意，以无瞋之心安住，利益怜悯一切生灵，使内心从瞋恚和恶意中清净出来；断除昏沉睡眠，远离昏沉睡眠而住，保持光明想，具足正念正知，使内心从昏沉睡眠中清净出来；断除掉举和追悔，以不掉举之心安住，内心寂静，使内心从掉举和追悔中清净出来；断除疑惑，超越疑惑而住，对于善法不再犹豫不决，使内心从疑惑中清净出来。

八 他断除了这五种覆盖心识、使智慧衰弱的随烦恼，远离了各种欲望，远离了各种不善法，进入并安住于有寻有伺、由远离产生的喜乐的初静虑。优波离！你认为怎样？这种安住难道不比之前的安住更殊胜、更美妙吗？”

“是的，大德！”

“优波离！我的弟子们，即使在自身观察到这种法（指初禅的体验），而亲近阿兰若的林间、边远的坐卧处，也还没有达到自己的目标而安住。

九 优波离！再者，比丘由于平息了寻和伺，[内心得以洁净，心趋于一境，无寻无伺，进入并安住于由定产生的喜乐的]第二静虑。优波离！你认为怎样？这种安住难道不比之前的安住更殊胜、更美妙吗？”

“是的，大德！”

“优波离！我的弟子们，即使在自身观察到这种法，而亲近阿兰若的林间、边远的坐卧处，也还没有达到自己的目标而安住。

一〇 优波离！再者，比丘由于离喜的缘故，安住于舍，具足正念正知，身体感受到乐，[如同圣者们所描述的那样，进入并安住于具足舍、念、乐住的]第三静虑。优波离！你认为怎样？这种安住难道不比之前的安住更殊胜、更美妙吗？”

“是的，大德！”

“优波离！我的弟子们，即使在自身观察到这种法，而亲近阿兰若的林间、边远的坐卧处，也还没有达到自己的目标而安住。

一一 优波离！再者，比丘由于断除了乐[和苦，并且先前已经灭除了忧和喜，进入并安住于不苦不乐、舍念清净的]第四静虑。优波离！你认为怎样？这种安住难道不比之前的安住更殊胜、更美妙吗？”

“是的，大德！”

“优波离！我的弟子们，即使在自身观察到这种法，而亲近阿兰若的林间、边远的坐卧处，也还没有达到自己的目标而安住。

一二 优波离！再者，比丘完全超越了色想，灭除了有对想，不作意种种想的缘故，了知‘虚空是无边的’，进入并安住于空无边处。优波离！你认为怎样？这种安住难道不比之前的安住更殊胜、更美妙吗？”

“是的，大德！”

“优波离！我的弟子们，即使在自身观察到这种法，而亲近阿兰若的林间、边远的坐卧处，也还没有达到自己的目标而安住。

一三 优波离！再者，比丘完全超越了空无边处，了知‘识是无边的’，进入并安住于识无边处……完全超越了识无边处，了知‘无所有’，进入并安住于无所有处……完全超越了无所有处，了知‘这是寂静的，这是殊妙的’，进入并安住于非想非非想处。优波离！你认为怎样？这种安住难道不比之前的安住更殊胜、更美妙吗？”

“是的，大德！”

“优波离！我的弟子们，即使在自身观察到这种法，而亲近阿兰若的林间、边远的坐卧处，也还没有达到自己的目标而安住。

一四 优波离！再者，比丘完全超越了非想非非想处，进入并安住于想受灭定，并且通过智慧的观察，他的诸漏已经灭尽。优波离！你认为怎样？这种安住难道不比之前的安住更殊胜、更美妙吗？”

“是的，大德！”

“优波离！我的弟子们，像这样在自身观察到这种法，亲近阿兰若的林间、边远的坐卧处，才算是达到了自己的目标而安住。

优波离！你还是住在僧团中吧！你住在僧团中，将会安稳。”

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/2. Dutiyapaṇṇāsaka 五十经篇之二 (AN 10.51-100)/2.5 Upālivagga 优婆塞品 (AN 10.91-100)”

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【经名】 2.5.10 Abhabbasutta 十不能证 (AN 10.100)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Abhabbasuttaṃ

100. “Dasayime, bhikkhave, dhamme appahāya abhabbo arahattaṃ sacchikātuṃ. Katame dasa? Rāgaṃ, dosaṃ, mohaṃ, kodhaṃ, upanāhaṃ, makkhaṃ, paḷāsaṃ, issaṃ, macchariyaṃ, mānaṃ – ime kho bhikkhave, dasa dhamme appahāya abhabbo arahattaṃ sacchikātuṃ.

“Dasayime, bhikkhave, dhamme pahāya bhabbo arahattaṃ sacchikātuṃ. Katame dasa? Rāgaṃ, dosaṃ, mohaṃ, kodhaṃ, upanāhaṃ, makkhaṃ, paḷāsaṃ, issaṃ, macchariyaṃ, mānaṃ – ime kho, bhikkhave, dasa dhamme pahāya bhabbo arahattaṃ sacchikātun”ti. Dasamaṃ.

Upālivaggo pañcamo.

Tassuddānaṃ –

Kāmabhogī bhayaṃ diṭṭhi, vajjiyamāhituttiyā;

Kokanudo āhuneyyo, thero upāli abhabboti.

Dutiyapaṇṇāsakaṃ samattaṃ.

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一百 十不能证

一 “诸比丘！如果不舍断十种法，就不可能现证阿罗汉果。是哪十种呢？

二 即：贪、瞋、痴、忿、恨、覆（隐藏过错）、恼（恶言伤人）、嫉、悭、慢。

诸比丘！如果不舍断这十种法，就不可能现证阿罗汉果。

三 诸比丘！如果舍断十种法，就能够现证阿罗汉果。是哪十种呢？

四 即：贪、瞋、痴、忿、恨、覆、恼、嫉、悭、慢。

诸比丘！如果舍断这十种法，就能够现证阿罗汉果。”

第十优婆塞品[终]

摄颂说——

（一）行欲人、（二）怖畏、（三）见、

（四）跋耆、（五）郁低迦、

（六）俱迦那、（七）应请、

（八）长老、（九）优波离、（十）不能证。

第二 五十经终

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 10.101-154)/3.1 Samaṇasaññāvagga 沙门想品 (AN 10.101-112)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.1 Samaṇasaññāsutta 三沙门想 (AN 10.101)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Tatiyapaṇṇāsakaṃ

(11) 1. Samaṇasaññāvaggo

1. Samaṇasaññāsuttaṃ

101. “Tisso imā, bhikkhave, samaṇasaññā bhāvitā bahulīkatā satta dhamme paripūrenti. Katamā tisso? Vevaṇṇiyamhi ajjhupagato, parapaṭibaddhā me jīvikā, añño me ākappo karaṇīyoti – imā kho, bhikkhave, tisso samaṇasaññā bhāvitā bahulīkatā satta dhamme paripūrenti.

“Katame satta? Santatakārī [satatakārī (syā. pī. ka.)] hoti santatavutti [satatavutti (syā. pī.)] sīlesu, anabhijjhālu hoti, abyāpajjo hoti, anatimānī hoti, sikkhākāmo hoti, idamatthaṃtissa hoti jīvitaparikkhāresu, āraddhavīriyo ca [āraddhaviriyo ca (sī. pī.), āraddhaviriyo (syā.)] viharati. Imā kho, bhikkhave, tisso samaṇasaññā bhāvitā bahulīkatā ime satta dhamme paripūrentī”ti. Paṭhamaṃ.

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第十一 沙门想品

一百一 三沙门想

一 “诸比丘！如果能够修习、多修习三种沙门想，就能圆满七种法。是哪三种呢？

二 所谓：（一）我已来到不同于（在家时）的容色（指剃发染衣，放弃世俗装饰）；（二）我的生活依赖于他人（布施）；（三）我需要改变自己的行为举止（以符合沙门身份）。

诸比丘！如果能够修习、多修习这三种沙门想，就能圆满七种法。是哪七种呢？

二 即：（一）在戒律上持续不断地行持；（二）无贪婪；（三）无瞋恚；（四）无过度的我慢；（五）乐于学习；（六）对于维持生命的资具，能思念‘此是为了修行（义利）’；（七）发起精进而安住。

诸比丘！如果能够修习、多修习这三种沙门想，就能圆满这七种法。”

☸.....................................................................

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 10.101-154)/3.1 Samaṇasaññāvagga 沙门想品 (AN 10.101-112)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.2 Bojjhaṅgasutta 七觉支 (AN 10.102)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Bojjhaṅgasuttaṃ

102. “Sattime, bhikkhave, bojjhaṅgā bhāvitā bahulīkatā tisso vijjā paripūrenti. Katame satta? Satisambojjhaṅgo, dhammavicayasambojjhaṅgo, vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo – ime kho, bhikkhave, satta bojjhaṅgā bhāvitā bahulīkatā tisso vijjā paripūrenti. Katamā tisso? Idha, bhikkhave, bhikkhu anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Dibbena cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajānāti. Āsavānaṃ khayā…pe… sacchikatvā upasampajja viharati. Ime kho, bhikkhave, satta bojjhaṅgā bhāvitā bahulīkatā imā tisso vijjā paripūrentī”ti. Dutiyaṃ.

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一百二 七觉支

一 “诸比丘！如果能够修习、多修习七觉支，就能圆满三明。是哪七种呢？

二 即：念觉支、择法觉支、精进觉支、喜觉支、轻安觉支、定觉支、舍觉支。

诸比丘！如果能够修习、多修习这七觉支，就能圆满三明。是哪三明呢？

三 （一）宿命明：诸比丘！此处有比丘，能回忆起种种过去的生命状态（宿住），即：一生、二生、三生、四生、五生、十生、二十生、三十生、五十生、百生、千生、百千生，乃至许多世界的成劫、坏劫、成坏劫。[他回忆起：‘我在那个地方，是这样的姓名，这样的种族，这样的容貌，吃这样的食物，感受这样的苦乐，寿命是这样长。我在那里死去，又生到另一个地方；在那个地方，又是这样的姓名，这样的种族，这样的容貌，吃这样的食物，感受这样的苦乐，寿命是这样长。我在那里死去，又生到现在这里。’]他能像这样，连同行相和细节，回忆起种种过去的生命状态。（二）天眼明：以清净、超越常人的天眼，[看见众生的死亡和出生，了知众生随着各自的业力，而投生到下劣或殊胜、美或丑、善趣或恶趣的地方。他了知：‘唉！这些众生成就了身恶行，成就了语恶行，成就了意恶行，诽谤圣者，持有邪见，造作了邪见相应的业，他们在身体败坏、命终之后，往生到苦难处、恶趣、堕处、地狱；唉！又，那些众生成就了身善行，成就了语善行，成就了意善行，不诽谤圣者，持有正见，造作了正见相应的业，他们在身体败坏、命终之后，往生到善趣、天界。’像这样，以清净、超越常人的天眼，看见众生的死亡和出生，了知众生随着各自的业力，而投生到下劣或殊胜、美或丑、善趣或恶趣的地方。]（三）漏尽明：由于诸漏（烦恼）的灭尽，当生就亲身证知、[作证、达到并安住于无漏的心解脱、慧解脱。]

诸比丘！如果能够修习、多修习这七觉支，就能圆满这三明。”

☸.....................................................................

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 10.101-154)/3.1 Samaṇasaññāvagga 沙门想品 (AN 10.101-112)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.3 Micchattasutta 邪性 (AN 10.103)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Micchattasuttaṃ

103. “Micchattaṃ, bhikkhave, āgamma virādhanā hoti, no ārādhanā. Kathañca, bhikkhave, micchattaṃ āgamma virādhanā hoti, no ārādhanā? Micchādiṭṭhikassa, bhikkhave, micchāsaṅkappo pahoti, micchāsaṅkappassa micchāvācā pahoti, micchāvācassa micchākammanto pahoti, micchākammantassa micchāājīvo pahoti, micchāājīvassa micchāvāyāmo pahoti, micchāvāyāmassa micchāsati pahoti, micchāsatissa micchāsamādhi pahoti, micchāsamādhissa micchāñāṇaṃ pahoti, micchāñāṇissa [micchāñāṇassa (pī. ka.)] micchāvimutti pahoti. Evaṃ kho, bhikkhave, micchattaṃ āgamma virādhanā hoti, no ārādhanā.

“Sammattaṃ, bhikkhave, āgamma ārādhanā hoti, no virādhanā. Kathañca, bhikkhave, sammattaṃ āgamma ārādhanā hoti, no virādhanā? Sammādiṭṭhikassa, bhikkhave, sammāsaṅkappo pahoti, sammāsaṅkappassa sammāvācā pahoti, sammāvācassa sammākammanto pahoti, sammākammantassa sammāājīvo pahoti, sammāājīvassa sammāvāyāmo pahoti, sammāvāyāmassa sammāsati pahoti, sammāsatissa sammāsamādhi pahoti, sammāsamādhissa sammāñāṇaṃ pahoti, sammāñāṇissa [sammāñāṇassa (pī. ka.)] sammāvimutti pahoti. Evaṃ kho, bhikkhave, sammattaṃ āgamma ārādhanā hoti, no virādhanā”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

一百三 邪性

一 “诸比丘！如果依于邪性（错误的特质），就会有损失而无收获。诸比丘！如何是依于邪性，就有损失而无收获呢？

二 诸比丘！若有邪见，邪思维就会生起；若有邪思维，邪语就会生起；若有邪语，邪业就会生起；若有邪业，邪命就会生起；若有邪命，邪精进就会生起；若有邪精进，邪念就会生起；若有邪念，邪定就会生起；若有邪定，邪智就会生起；若有邪智，邪解脱就会生起。

诸比丘！像这样，如果依于邪性，就会有损失而无收获。

三 诸比丘！如果依于正性（正确的特质），就会有收获而无损失。诸比丘！如何是依于正性，就有收获而无损失呢？

四 诸比丘！若有正见，正思维就会生起；若有正思维，正语就会生起；若有正语，正业就会生起；若有正业，正命就会生起；若有正命，正精进就会生起；若有正精进，正念就会生起；若有正念，正定就会生起；若有正定，正智就会生起；若有正智，正解脱就会生起。

诸比丘！像这样，如果依于正性，就会有收获而无损失。”

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☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.2.14 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 10.101-154)/3.1 Samaṇasaññāvagga 沙门想品 (AN 10.101-112)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.4 Bījasutta 种子 (AN 10.104)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Bījasuttaṃ

种子经

《长部经典·波梨品·第三十四经·十上经》开示（十无学法）：

☆ 十无学法（ Dasa asekkhā dhammā ） ➾

无学（ Asekkhā ）是指：证得阿罗汉果的圣者。

十无学法是指：阿罗汉已经圆满的十项圣人美德。

➊ 无学的正见——礼（而有慈）；

➋ 无学的正思维——慈（而有仁）；

➌ 无学的正语——仁（而有爱）；

➍ 无学的正业——爱（而有信）；

➎ 无学的正命——信（而有义）；

➏ 无学的正精进——义（而有和）；

➐ 无学的正念——和（而有平）；

➑ 无学的正定——平（而有廉）；

➒ 无学的正智——廉（而有耻）；

➓ 无学的正解脱——耻（而有礼）。

104. [a. ni. 1.306; kathā. 708] “Micchādiṭṭhikassa, bhikkhave, purisapuggalassa micchāsaṅkappassa micchāvācassa micchākammantassa micchāājīvassa micchāvāyāmassa micchāsatissa micchāsamādhissa micchāñāṇissa micchāvimuttissa

[一、十邪因果 ➥]

(➊ 邪见因缘 ☙)

（这时，世尊说：）“诸比丘！（不善）士夫众生的邪见、邪思维、邪语、邪业、邪命、邪精进、邪念、邪定、邪智、邪解脱——
yañca kāyakammaṃ yathādiṭṭhi samattaṃ samādinnaṃ [samādiṇṇaṃ (pī. ka.)]

凡是根据（他的）见解而被身业完全接受的，
yañca vacīkammaṃ…

又凡是根据（他的）见解而被语业完全接受的，
yañca manokammaṃ yathādiṭṭhi samattaṃ samādinnaṃ

又凡是根据（他的）见解而被意业完全接受的，
yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā,

又所有凡是意图、希望、誓愿、行为——
sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṃvattanti.

都会使他导向一切不可乐、不可爱、不可意、无益、不安乐的事物。

Taṃ kissa hetu?

这是什么缘故呢？

Diṭṭhi hissa [diṭṭhi hi (sī. syā. pī.)], bhikkhave, pāpikā.

诸比丘！这实在是因为他不善的见解，导致了恶果啊！

“Seyyathāpi, bhikkhave, nimbabījaṃ vā kosātakibījaṃ vā tittakālābubījaṃ vā

(➋ 因果譬喻 ☙)

又，诸比丘！譬如苦楝树的种子、或葫芦的种子、或苦瓜的种子，
allāya pathaviyā nikkhittaṃ

播种在潮湿的土壤里，
yañceva pathavirasaṃ upādiyati

它吸取大地的养分，
yañca āporasaṃ upādiyati,

又吸收水分，
sabbaṃ taṃ tittakattāya kaṭukattāya asātattāya saṃvattati.

那一切（种子）都能引生苦涩、辛辣、令人不适（的果实）。

Taṃ kissa hetu?

这是什么缘故呢？

Bījañhi, bhikkhave, pāpakaṃ.

诸比丘！这实在是因为种子不好啊！

Evamevaṃ kho, bhikkhave, micchādiṭṭhikassa purisapuggalassa micchāsaṅkappassa micchāvācassa micchākammantassa micchāājīvassa micchāvāyāmassa micchāsatissa micchāsamādhissa micchāñāṇissa micchāvimuttissa

(➌ 邪见果报 ☙)

同样的，诸比丘！（不善）士夫众生的邪见、邪思维、邪语、邪业、邪命、邪精进、邪念、邪定、邪智、邪解脱——
yañceva kāyakammaṃ yathādiṭṭhi samattaṃ samādinnaṃ

凡是根据（他的）见解而被身业完全接受的，
yañca vacīkammaṃ…

又凡是根据（他的）见解而被语业完全接受的，
yañca manokammaṃ yathādiṭṭhi samattaṃ samādinnaṃ

又凡是根据（他的）见解而被意业完全接受的，
yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā,

又所有凡是意图、希望、誓愿、行为——
sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṃvattanti.

都会使他导向一切不可乐、不可爱、不可意、无益、不安乐的事物。

Taṃ kissa hetu?

这是什么缘故呢？

Diṭṭhi hissa, bhikkhave, pāpikā.

诸比丘！这实在是因为他不善的见解，导致了恶果啊！

“Sammādiṭṭhikassa, bhikkhave, purisapuggalassa sammāsaṅkappassa sammāvācassa sammākammantassa sammāājīvassa sammāvāyāmassa sammāsatissa sammāsamādhissa sammāñāṇissa sammāvimuttissa

[二、十正因果 ➥]

(➀ 正见因缘 ☙)

诸比丘！（贤善）士夫众生的正见、正思维、正语、正业、正命、正精进、正念、正定、正智、正解脱——
yañceva kāyakammaṃ yathādiṭṭhi samattaṃ samādinnaṃ

凡是根据（他的）见解而被身业完全接受的，
yañca vacīkammaṃ yathādiṭṭhi samattaṃ samādinnaṃ

又凡是根据（他的）见解而被语业完全接受的，
yañca manokammaṃ yathādiṭṭhi samattaṃ samādinnaṃ

又凡是根据（他的）见解而被意业完全接受的，
yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā,

又所有凡是意图、希望、誓愿、行为——
sabbe te dhammā iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattanti.

都会使他导向一切可乐、可爱、可意、有益、安乐的事物。

Taṃ kissa hetu?

这是什么缘故呢？

Diṭṭhi hissa, bhikkhave, bhaddikā.

诸比丘！这实在是因为他贤善的见解，导致了幸福啊！

“Seyyathāpi, bhikkhave, ucchubījaṃ vā sālibījaṃ vā muddikābījaṃ vā

(➁ 因果譬喻 ☙)

又，诸比丘！譬如甘蔗的种子、或稻米的种子、或葡萄的种子，
allāya pathaviyā nikkhittaṃ

播种在潮湿的土壤里，
yañca pathavirasaṃ upādiyati

它吸取大地的养分，
yañca āporasaṃ upādiyati

又吸收水分，
sabbaṃ taṃ sātattāya madhurattāya asecanakattāya saṃvattati.

那一切（种子）都能引生悦意、甜蜜、丰美多汁（的果实）。

Taṃ kissa hetu?

这是什么缘故呢？

Bījañhi bhikkhave, bhaddakaṃ.

诸比丘！这实在是因为种子美善啊！

Evamevaṃ kho, bhikkhave, sammādiṭṭhikassa…pe. … sammāvimuttissa

(➂ 正见果报 ☙)

同样的，诸比丘！（贤善）士夫众生的正见、正思维、正语、正业、正命、正精进、正念、正定、正智、正解脱——
yañceva kāyakammaṃ yathādiṭṭhi samattaṃ samādinnaṃ

凡是根据（他的）见解而被身业完全接受的，
yañca vacīkammaṃ…

又凡是根据（他的）见解而被语业完全接受的，
yañca manokammaṃ yathādiṭṭhi samattaṃ samādinnaṃ

又凡是根据（他的）见解而被意业完全接受的，
yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā,

又所有凡是意图、希望、誓愿、行为——
sabbe te dhammā iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattanti.

都会使他导向一切可乐、可爱、可意、有益、安乐的事物。

Taṃ kissa hetu?

这是什么缘故呢？

Diṭṭhi hissa, bhikkhave, bhaddikā”ti.

诸比丘！这实在是因为他贤善的见解，而导致了幸福啊！”

Catutthaṃ.

种子经 ～沙门想品·第四经终

～《增支部经典·十集·五十经篇之三·沙门想品·Bījasutta 种子经》(AN 10.104)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.6.16 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 10.101-154)/3.1 Samaṇasaññāvagga 沙门想品 (AN 10.101-112)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.5 Vijjāsutta 以明为先 (AN 10.105)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Vijjāsuttaṃ

☆ 无明、无智 ➾ 无惭、无愧 ➾ 邪见 ➾ 邪思维 ➾ 邪语 ➾ 邪业 ➾ 邪命 ➾ 邪精进 ➾ 邪念 ➾ 邪定 ➾ 邪智 ➾ 邪解脱！ ～☹

105. “Avijjā, bhikkhave, pubbaṅgamā akusalānaṃ dhammānaṃ samāpattiyā, anvadeva ahirikaṃ anottappaṃ.

“诸比丘！以无明为先导，伴随着诸不善法的成就，随后就会无惭、无愧。

Avijjāgatassa, bhikkhave, aviddasuno micchādiṭṭhi pahoti,

诸比丘！无明的人，无智的人，邪见就会生起；
micchādiṭṭhikassa micchāsaṅkappo pahoti,

有邪见的人，邪思维就会生起；
micchāsaṅkappassa micchāvācā pahoti,

有邪思维的人，邪语就会生起；
micchāvācassa micchākammanto pahoti,

有邪语的人，邪业就会生起；
micchākammantassa micchāājīvo pahoti,

有邪业的人，邪命就会生起；
micchāājīvassa micchāvāyāmo pahoti,

有邪命的人，邪精进就会生起；
micchāvāyāmassa micchāsati pahoti,

有邪精进的人，邪念就会生起；
micchāsatissa micchāsamādhi pahoti,

有邪念的人，邪定就会生起；
micchāsamādhissa micchāñāṇaṃ pahoti,

有邪定的人，邪智就会生起；
micchāñāṇissa micchāvimutti pahoti.

有邪智的人，邪解脱就会生起。

☆ 有明、有智 ➾ 有惭、有愧 ➾ 正见 ➾ 正思维 ➾ 正语 ➾ 正业 ➾ 正命 ➾ 正精进 ➾ 正念 ➾ 正定 ➾ 正智 ➾ 正解脱。 ～☺

Vijjā, bhikkhave, pubbaṅgamā kusalānaṃ dhammānaṃ samāpattiyā, anvadeva hirottappaṃ.

诸比丘！以明为先导，伴随着诸善法的成就，随后就会有惭、有愧。

Vijjāgatassa, bhikkhave, viddasuno sammādiṭṭhi pahoti,

诸比丘！有明的人，有智的人，正见就会生起；
sammādiṭṭhikassa sammāsaṅkappo pahoti,

有正见的人，正思维就会生起；
sammāsaṅkappassa sammāvācā pahoti,

有正思维的人，正语就会生起；
sammāvācassa sammākammanto pahoti,

有正语的人，正业就会生起；
sammākammantassa sammāājīvo pahoti,

有正业的人，正命就会生起；
sammāājīvassa sammāvāyāmo pahoti,

有正命的人，正精进就会生起；
sammāvāyāmassa sammāsati pahoti,

有正精进的人，正念就会生起；
sammāsatissa sammāsamādhi pahoti,

有正念的人，正定就会生起；
sammāsamādhissa sammāñāṇaṃ pahoti,

有正定的人，正智就会生起；
sammāñāṇissa sammāvimutti pahotī”ti. Pañcamaṃ.

有正智的人，正解脱就会生起。”

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 10.101-154)/3.1 Samaṇasaññāvagga 沙门想品 (AN 10.101-112)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.6 Nijjarasutta 十灭事 (AN 10.106)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Nijjarasuttaṃ

106. [dī. ni. 3.360] “Dasayimāni, bhikkhave, nijjaravatthūni. Katamāni dasa? Sammādiṭṭhikassa, bhikkhave, micchādiṭṭhi nijjiṇṇā hoti; ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti; sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti.

“Sammāsaṅkappassa, bhikkhave, micchāsaṅkappo nijjiṇṇo hoti; ye ca micchāsaṅkappapaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti; sammāsaṅkappapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti.

“Sammāvācassa, bhikkhave, micchāvācā nijjiṇṇā hoti; ye ca micchāvācāpaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti; sammāvācāpaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti.

“Sammākammantassa, bhikkhave, micchākammanto nijjiṇṇo hoti; ye ca micchākammantapaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti; sammākammantapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti.

“Sammāājīvassa, bhikkhave, micchāājīvo nijjiṇṇo hoti; ye ca micchāājīvapaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti; sammāājīvapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti.

“Sammāvāyāmassa, bhikkhave, micchāvāyāmo nijjiṇṇo hoti; ye ca micchāvāyāmapaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti; sammāvāyāmapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti.

“Sammāsatissa, bhikkhave, micchāsati nijjiṇṇā hoti; ye ca micchāsatipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti; sammāsatipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti.

“Sammāsamādhissa, bhikkhave, micchāsamādhi nijjiṇṇo hoti; ye ca micchāsamādhipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti; sammāsamādhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti.

“Sammāñāṇissa, bhikkhave, micchāñāṇaṃ nijjiṇṇaṃ hoti; ye ca micchāñāṇapaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti; sammāñāṇapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti.

“Sammāvimuttissa, bhikkhave, micchāvimutti nijjiṇṇā hoti; ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti; sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti. Imāni kho, bhikkhave, dasa nijjaravatthūnī”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

一百零六 十灭事

一 “诸比丘！有十种灭除之事。是哪十种呢？

二 诸比丘！对于有正见的人，邪见就被灭除了；并且，那些因为邪见而产生的许多邪恶、不善的法，也都被他灭除了；而因为正见，许多善的法得以修习圆满。诸比丘！对于有正思维的人，邪思维就被灭除了；并且，那些因为邪思维而产生的许多邪恶、不善的法，也都被他灭除了；而因为正思维，许多善的法得以修习圆满。诸比丘！对于有正语的人，邪语就被灭除了；并且，那些因为邪语而产生的许多邪恶、不善的法，也都被他灭除了；而因为正语，许多善的法得以修习圆满。诸比丘！对于有正业的人，邪业就被灭除了；并且，那些因为邪业而产生的许多邪恶、不善的法，也都被他灭除了；而因为正业，许多善的法得以修习圆满。诸比丘！对于有正命的人，邪命就被灭除了；并且，那些因为邪命而产生的许多邪恶、不善的法，也都被他灭除了；而因为正命，许多善的法得以修习圆满。诸比丘！对于有正精进的人，邪精进就被灭除了；并且，那些因为邪精进而产生的许多邪恶、不善的法，也都被他灭除了；而因为正精进，许多善的法得以修习圆满。诸比丘！对于有正念的人，邪念就被灭除了；并且，那些因为邪念而产生的许多邪恶、不善的法，也都被他灭除了；而因为正念，许多善的法得以修习圆满。诸比丘！对于有正定的人，邪定就被灭除了；并且，那些因为邪定而产生的许多邪恶、不善的法，也都被他灭除了；而因为正定，许多善的法得以修习圆满。诸比丘！对于有正智的人，邪智就被灭除了；并且，那些因为邪智而产生的［许多］邪恶、不善的法，也都被他灭除了；而因为正智，许多善的法得以修习圆满。诸比丘！对于有正解脱的人，邪解脱就被灭除了；并且，那些因为邪解脱而产生的［许多］邪恶、不善的法，也都被他灭除了；而因为正解脱，许多善的法得以修习圆满。

诸比丘！这就是十种灭除之事。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 10.101-154)/3.1 Samaṇasaññāvagga 沙门想品 (AN 10.101-112)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.7 Dhovanasutta 圣之洗涤 (AN 10.107)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Dhovanasuttaṃ

107. “Atthi, bhikkhave, dakkhiṇesu janapadesu dhovanaṃ nāma. Tattha hoti annampi pānampi khajjampi bhojjampi leyyampi peyyampi naccampi gītampi vāditampi. Atthetaṃ, bhikkhave, dhovanaṃ; ‘netaṃ natthī’ti vadāmi. Tañca kho etaṃ, bhikkhave, dhovanaṃ hīnaṃ gammaṃ pothujjanikaṃ anariyaṃ anatthasaṃhitaṃ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati.

“Ahañca kho, bhikkhave, ariyaṃ dhovanaṃ desessāmi, yaṃ dhovanaṃ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati, yaṃ dhovanaṃ āgamma jātidhammā sattā jātiyā parimuccanti, jarādhammā sattā jarāya parimuccanti, maraṇadhammā sattā maraṇena parimuccanti, sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Katamañca taṃ, bhikkhave, ariyaṃ dhovanaṃ, (yaṃ dhovanaṃ) [( ) natthi syāmapotthake] ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati, yaṃ dhovanaṃ āgamma jātidhammā sattā jātiyā parimuccanti, jarādhammā sattā jarāya parimuccanti, maraṇadhammā sattā maraṇena parimuccanti, sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti?

“Sammādiṭṭhikassa, bhikkhave, micchādiṭṭhi niddhotā hoti; ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa niddhotā honti; sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti.

“Sammāsaṅkappassa, bhikkhave, micchāsaṅkappo niddhoto hoti…pe… sammāvācassa, bhikkhave, micchāvācā niddhotā hoti… sammākammantassa, bhikkhave, micchākammanto niddhoto hoti… sammāājīvassa, bhikkhave, micchāājīvo niddhoto hoti… sammāvāyāmassa, bhikkhave, micchāvāyāmo niddhoto hoti… sammāsatissa, bhikkhave, micchāsati niddhotā hoti… sammāsamādhissa, bhikkhave, micchāsamādhi niddhoto hoti… sammāñāṇissa, bhikkhave, micchāñāṇaṃ niddhotaṃ hoti…pe….

“Sammāvimuttissa, bhikkhave, micchāvimutti niddhotā hoti; ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa niddhotā honti; sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti. Idaṃ kho taṃ, bhikkhave, ariyaṃ dhovanaṃ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati, yaṃ dhovanaṃ āgamma jātidhammā sattā jātiyā parimuccanti, jarādhammā sattā jarāya parimuccanti, maraṇadhammā sattā maraṇena parimuccanti, sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccantī”ti. Sattamaṃ.

☸---------------------------------------------------------------------

一百零七 圣之洗涤

一 “诸比丘！在南方国土有一种称为‘洗涤’的仪式。在那里有食物、饮料、嚼食、啖食、舔食、饮品、舞蹈、歌唱、音乐。诸比丘！确实有这样的洗涤，我不是说没有。诸比丘！然而，那种洗涤是低劣的、世俗的、凡夫的、非圣贤的、无益的，无助于厌离、离贪、灭尽、寂止、证智、正觉、涅槃。诸比丘！而我将要宣说圣贤的洗涤，这种洗涤完全有助于厌离、离贪、灭尽、寂止、证智、正觉、涅槃。依靠这种洗涤，具有生法（必然会出生）的有情众生，能从生中解脱；具有老法（必然会衰老）的有情众生，能从老中解脱；具有死法（必然会死亡）的有情众生，能从死中解脱；具有愁、悲、苦、忧、恼法的有情众生，能从愁、悲、苦、忧、恼中解脱。你们仔细听，好好思惟！我将要说了。”

“是的，大德！”

那些比丘回答世尊。世尊于是说道：

二 “诸比丘！什么是圣贤的洗涤，这种洗涤完全有助于厌离、离贪、灭尽、寂止、证智、正觉、涅槃，依靠这种洗涤，具有生法的有情众生，能从生中解脱；具有老法的有情众生，能从老中解脱；具有死法的有情众生，能从死中解脱；具有愁、悲、苦、忧、恼法的有情众生，能从愁、悲、苦、忧、恼中解脱呢？

三 诸比丘！对于有正见的人，邪见就被洗涤清净了；并且，那些因为邪见而产生的许多邪恶、不善的法，也都被他洗涤清净了；而因为正见，许多善的法得以修习圆满。诸比丘！对于有正思维的人，邪思维就被洗涤清净了……诸比丘！对于有正语的人，邪语就被洗涤清净了……诸比丘！对于有正业的人，邪业就被洗涤清净了……诸比丘！对于有正命的人，邪命就被洗涤清净了……诸比丘！对于有正精进的人，邪精进就被洗涤清净了……诸比丘！对于有正念的人，邪念就被洗涤清净了……诸比丘！对于有正定的人，邪定就被洗涤清净了……诸比丘！对于有正智的人，邪智就被洗涤清净了……诸比丘！对于有正解脱的人，邪解脱就被洗涤清净了；并且，那些因为邪解脱而产生的许多邪恶、不善的法，也都被他洗涤清净了；而因为正解脱，许多善的法得以修习圆满。

四 诸比丘！这就是圣贤的洗涤。这种洗涤完全有助于厌离、离贪、灭尽、寂止、证智、正觉、涅槃，依靠这种洗涤，具有生法的有情众生，能从生中解脱；具有老法的有情众生，能从老中解脱；具有死法的有情众生，能从死中解脱；具有愁、悲、苦、忧、恼法的有情众生，能从愁、悲、苦、忧、恼中解脱。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 10.101-154)/3.1 Samaṇasaññāvagga 沙门想品 (AN 10.101-112)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.8 Tikicchakasutta 医师 (AN 10.108)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Tikicchakasuttaṃ

108. “Tikicchakā, bhikkhave, virecanaṃ denti pittasamuṭṭhānānampi ābādhānaṃ paṭighātāya, semhasamuṭṭhānānampi ābādhānaṃ paṭighātāya, vātasamuṭṭhānānampi ābādhānaṃ paṭighātāya. Atthetaṃ, bhikkhave, virecanaṃ; ‘netaṃ natthī’ti vadāmi. Tañca kho etaṃ, bhikkhave, virecanaṃ sampajjatipi vipajjatipi.

“Ahañca kho, bhikkhave, ariyaṃ virecanaṃ desessāmi, yaṃ virecanaṃ sampajjatiyeva no vipajjati, yaṃ virecanaṃ āgamma jātidhammā sattā jātiyā parimuccanti, jarādhammā sattā jarāya parimuccanti, maraṇadhammā sattā maraṇena parimuccanti, sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Katamañca taṃ, bhikkhave, ariyaṃ virecanaṃ, yaṃ virecanaṃ sampajjatiyeva no vipajjati, yaṃ virecanaṃ āgamma jātidhammā sattā jātiyā parimuccanti, jarādhammā sattā jarāya parimuccanti, maraṇadhammā sattā maraṇena parimuccanti, sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti?

“Sammādiṭṭhikassa, bhikkhave, micchādiṭṭhi virittā hoti; ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa virittā honti; sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti.

“Sammāsaṅkappassa, bhikkhave, micchāsaṅkappo viritto hoti…pe… sammāvācassa, bhikkhave, micchāvācā virittā hoti… sammākammantassa, bhikkhave, micchākammanto viritto hoti… sammāājīvassa, bhikkhave, micchāājīvo viritto hoti… sammāvāyāmassa, bhikkhave, micchāvāyāmo viritto hoti… sammāsatissa, bhikkhave, micchāsati virittā hoti… sammāsamādhissa, bhikkhave, micchāsamādhi viritto hoti… sammāñāṇissa, bhikkhave, micchāñāṇaṃ virittaṃ hoti…pe….

“Sammāvimuttissa, bhikkhave, micchāvimutti virittā hoti; ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa virittā honti; sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti. Idaṃ kho taṃ, bhikkhave, ariyaṃ virecanaṃ yaṃ virecanaṃ sampajjatiyeva no vipajjati, yaṃ virecanaṃ āgamma jātidhammā sattā jātiyā parimuccanti…pe… sokaparidevadukkhadomanassupāyāsehi parimuccantī”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

一百零八 医师

一 “诸比丘！医师为了对治因胆汁引起的疾病、对治因痰引起的疾病、对治因风引起的疾病，而施予泻药。诸比丘！确实有这样的泻药，我不是说没有，诸比丘！然而，那种泻药有时有效，有时无效。诸比丘！而我将要宣说圣贤的泻药，这种泻药必定有效而不会无效，依靠这种泻药，具有生法的有情众生，能从生中解脱；具有老法的有情众生，能从老中解脱；具有死法的有情众生，能从死中解脱；具有愁、悲、苦、忧、恼法的有情众生，能从愁、悲、苦、忧、恼中解脱。你们仔细听，好好思惟！我将要说了。”

“是的，大德！”

那些比丘回答世尊。世尊于是说道：

二 “诸比丘！什么是圣贤的泻药，这种泻药必定有效而不会无效，依靠这种泻药，具有生法的有情众生，能从生中解脱；具有老法的有情众生，能从老中解脱；具有死法的有情众生，能从死中解脱；具有愁、悲、苦、忧、恼法的有情众生，能从愁、悲、苦、忧、恼中解脱呢？

三 诸比丘！对于有正见的人，邪见就被排泄出去了；并且，那些因为邪见而产生的许多邪恶、不善的法，也都被他排泄出去了；而因为正见，许多善的法得以修习圆满。诸比丘！对于有正思维的人，邪思维就被排泄出去了……诸比丘！对于有正语的人，邪语就被排泄出去了……诸比丘！对于有正业的人，邪业就被排泄出去了……诸比丘！对于有正命的人，邪命就被排泄出去了……诸比丘！对于有正精进的人，邪精进就被排泄出去了……诸比丘！对于有正念的人，邪念就被排泄出去了……诸比丘！对于有正定的人，邪定就被排泄出去了……诸比丘！对于有正智的人，邪智就被排泄出去了……诸比丘！对于有正解脱的人，邪解脱就被排泄出去了；并且，那些因为邪解脱而产生的许多邪恶、不善的法，也都被他排泄出去了；而因为正解脱，许多善的法得以修习圆满。

四 诸比丘！这就是圣贤的泻药，这种泻药必定有效而不会无效，依靠这种泻药，具有生法的有情众生，能从生中解脱；具有老法的有情众生，能从老中解脱；具有死法的有情众生，能从死中解脱；具有愁、悲、苦、忧、恼法的有情众生，能从愁、悲、苦、忧、恼中解脱。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 10.101-154)/3.1 Samaṇasaññāvagga 沙门想品 (AN 10.101-112)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.9 Vamanasutta 圣之吐剂 (AN 10.109)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Vamanasuttaṃ

109. “Tikicchakā, bhikkhave, vamanaṃ denti pittasamuṭṭhānānampi ābādhānaṃ paṭighātāya, semhasamuṭṭhānānampi ābādhānaṃ paṭighātāya, vātasamuṭṭhānānampi ābādhānaṃ paṭighātāya. Atthetaṃ, bhikkhave, vamanaṃ; ‘netaṃ natthī’ti vadāmi. Tañca kho etaṃ, bhikkhave, vamanaṃ sampajjatipi vipajjatipi.

“Ahañca kho, bhikkhave, ariyaṃ vamanaṃ desessāmi, yaṃ vamanaṃ sampajjatiyeva no vipajjati, yaṃ vamanaṃ āgamma jātidhammā sattā jātiyā parimuccanti, jarādhammā sattā jarāya parimuccanti, maraṇadhammā sattā maraṇena parimuccanti, sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti. Taṃ suṇātha…pe….

“Katamañca taṃ, bhikkhave, ariyaṃ vamanaṃ, yaṃ vamanaṃ sampajjatiyeva no vipajjati, yaṃ vamanaṃ āgamma jātidhammā sattā jātiyā parimuccanti…pe… sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti?

“Sammādiṭṭhikassa, bhikkhave, micchādiṭṭhi vantā hoti; ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa vantā honti; sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti.

“Sammāsaṅkappassa, bhikkhave, micchāsaṅkappo vanto hoti…pe… sammāvācassa, bhikkhave, micchāvācā vantā hoti… sammākammantassa, bhikkhave, micchākammanto vanto hoti… sammāājīvassa bhikkhave, micchāājīvo vanto hoti… sammāvāyāmassa, bhikkhave, micchāvāyāmo vanto hoti… sammāsatissa, bhikkhave, micchāsati vantā hoti… sammāsamādhissa, bhikkhave, micchāsamādhi vanto hoti… sammāñāṇissa, bhikkhave, micchāñāṇaṃ vantaṃ hoti …pe….

“Sammāvimuttissa, bhikkhave, micchāvimutti vantā hoti; ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa vantā honti; sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti. Idaṃ kho taṃ, bhikkhave, ariyaṃ vamanaṃ yaṃ vamanaṃ sampajjatiyeva no vipajjati, yaṃ vamanaṃ āgamma jātidhammā sattā jātiyā parimuccanti…pe… sokaparidevadukkhadomanassupāyāsehi parimuccantī”ti. Navamaṃ.

☸---------------------------------------------------------------------

一百零九 圣之吐剂

一 “诸比丘！医师为了对治因胆汁引起的疾病、对治因痰引起的疾病、对治因风引起的疾病，而施予催吐剂。诸比丘！确实有这样的催吐剂，我不是说没有。诸比丘！然而，那种催吐剂有时有效，有时无效。诸比丘！而我将要宣说圣贤的催吐剂，这种催吐剂必定有效而不会无效，依靠这种催吐剂，具有生法的有情众生，能从生中解脱；具有老法的有情众生，能从老中解脱；具有死法的有情众生，能从死中解脱；具有愁、悲、苦、忧、恼法的有情众生，能从愁、悲、苦、忧、恼中解脱。你们仔细听！［好好思惟！我将要说了。”

“是的，大德！”

那些比丘回答世尊。世尊于是说道：］

二 “诸比丘！什么是圣贤的催吐剂，这种催吐剂必定有效而不会无效，依靠这种催吐剂，具有生法的有情众生，能从生中解脱，［具有老法的有情众生，能从老中解脱；具有死法的有情众生，能从死中解脱；］具有愁、悲、苦、忧、恼法的有情众生，能从愁、悲、苦、忧、恼中解脱呢？

三 诸比丘！对于有正见的人，邪见就被吐出去了；并且，那些因为邪见而产生的许多邪恶、不善的法，也都被他吐出去了；而因为正见，许多善的法得以修习圆满。诸比丘！对于有正思维的人，邪思维就被吐出去了……诸比丘！对于有正语的人，邪语就被吐出去了……诸比丘！对于有正业的人，邪业就被吐出去了……诸比丘！对于有正命的人，邪命就被吐出去了……诸比丘！对于有正精进的人，邪精进就被吐出去了……诸比丘！对于有正念的人，邪念就被吐出去了……诸比丘！对于有正定的人，邪定就被吐出去了……诸比丘！对于有正智的人，邪智就被吐出去了……诸比丘！对于有正解脱的人，邪解脱就被吐出去了；并且，那些因为邪解脱为缘而产生的许多邪恶、不善的法，也都被他吐出去了；而因为正解脱，许多善的法得以修习圆满。

四 诸比丘！这就是圣贤的催吐剂，这种催吐剂必定有效而不会无效，依靠这种催吐剂，具有生法的有情众生，能从生中解脱；具有老法的［有情众生，能从老中解脱；具有死法的有情众生，能从死中解脱；］具有愁、悲、苦、忧、恼法的有情众生，能从愁、悲、苦、忧、恼中解脱。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 10.101-154)/3.1 Samaṇasaññāvagga 沙门想品 (AN 10.101-112)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.10 Niddhamanīyasutta 十消法 (AN 10.110)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Niddhamanīyasuttaṃ

110. “Dasayime, bhikkhave, niddhamanīyā dhammā. Katame dasa? Sammādiṭṭhikassa, bhikkhave, micchādiṭṭhi niddhantā hoti; ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa niddhantā honti; sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti.

“Sammāsaṅkappassa, bhikkhave, micchāsaṅkappo niddhanto hoti…pe… sammāvācassa bhikkhave, micchāvācā niddhantā hoti… sammākammantassa, bhikkhave, micchākammanto niddhanto hoti… sammāājīvassa, bhikkhave, micchāājīvo niddhanto hoti… sammāvāyāmassa, bhikkhave, micchāvāyāmo niddhanto hoti… sammāsatissa, bhikkhave, micchāsati niddhantā hoti… sammāsamādhissa, bhikkhave, micchāsamādhi niddhanto hoti… sammāñāṇissa, bhikkhave, micchāñāṇaṃ niddhantaṃ hoti….

“Sammāvimuttissa, bhikkhave, micchāvimutti niddhantā hoti; ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa niddhantā honti; sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti. Ime kho, bhikkhave, dasa niddhamanīyā dhammā”ti. Dasamaṃ.

☸---------------------------------------------------------------------

一百一十 十消法

一 “诸比丘！有十种消除之法。是哪十种呢？

二 诸比丘！对于有正见的人，邪见就被消除了；并且，那些因为邪见而产生的许多邪恶、不善的法，也都被他消除了；而因为正见，许多善的法得以修习圆满。诸比丘！对于有正思维的人，邪思维就被消除了……诸比丘！对于有正语的人，邪语就被消除了……诸比丘！对于有正业的人，邪业就被消除了……诸比丘！对于有正命的人，邪命就被消除了……诸比丘！对于有正精进的人，邪精进就被消除了……诸比丘！对于有正念的人，邪念就被消除了……诸比丘！对于有正定的人，邪定就被消除了……诸比丘！对于有正智的人，邪智就被消除了……诸比丘！对于有正解脱的人，邪解脱就被消除了；并且，那些因为邪解脱而产生的许多邪恶、不善的法，也都被他消除了；而因为正解脱为缘，许多善的法得以修习圆满。

诸比丘！这就是十种消除之法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 10.101-154)/3.1 Samaṇasaññāvagga 沙门想品 (AN 10.101-112)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.11 Paṭhamaasekhasutta 无学之一 (AN 10.111)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Paṭhamaasekhasuttaṃ

111. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca –

“‘Asekho asekho’ti, bhante, vuccati. Kittāvatā bhante, bhikkhu asekho hotī”ti? “Idha, bhikkhu, bhikkhu asekhāya sammādiṭṭhiyā samannāgato hoti, asekhena sammāsaṅkappena samannāgato hoti, asekhāya sammāvācāya samannāgato hoti, asekhena sammākammantena samannāgato hoti, asekhena sammāājīvena samannāgato hoti, asekhena sammāvāyāmena samannāgato hoti, asekhāya sammāsatiyā samannāgato hoti, asekhena sammāsamādhinā samannāgato hoti, asekhena sammāñāṇena samannāgato hoti, asekhāya sammāvimuttiyā samannāgato hoti. Evaṃ kho, bhikkhu, bhikkhu asekho hotī”ti. Ekādasamaṃ.

☸---------------------------------------------------------------------

一百一十一 无学之一

一 那时，有一位比丘来到世尊那里，到了之后，顶礼世尊，然后退坐到一边。坐在一边的这位比丘对世尊这样说：

“大德！您说到‘无学’、‘无学’，大德！怎样才算是无学的比丘呢？”

二 “比丘！如果一位比丘具足了无学的正见、具足了无学的正思维、具足了无学的正语、具足了无学的正业、具足了无学的正命、具足了无学的正精进、具足了无学的正念、具足了无学的正定、具足了无学的正智、具足了无学的正解脱。

比丘！像这样的比丘就是无学。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 10.101-154)/3.1 Samaṇasaññāvagga 沙门想品 (AN 10.101-112)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.12 Dutiyaasekhasutta 无学之二 (AN 10.112)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

12. Dutiyaasekhasuttaṃ

112. “Dasayime, bhikkhave, asekhiyā dhammā. Katame dasa? Asekhā sammādiṭṭhi, asekho sammāsaṅkappo, asekhā sammāvācā, asekho sammākammanto, asekho sammāājīvo, asekho sammāvāyāmo, asekhā sammāsati, asekho sammāsamādhi, asekhaṃ sammāñāṇaṃ, asekhā sammāvimutti – ime kho, bhikkhave, dasa asekhiyā dhammā”ti. Dvādasamaṃ.

Samaṇasaññāvaggo paṭhamo.

Tassuddānaṃ –

Saññā bojjhaṅgā micchattaṃ, bījaṃ vijjāya nijjaraṃ;

Dhovanaṃ tikicchā vamanaṃ niddhamanaṃ dve asekhāti.

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一百一十二 无学之二

一 “诸比丘！有十种无学之法，是哪十种呢？

二 即：无学的正见、无学的正思维、无学的正语、无学的正业、无学的正命、无学的正精进、无学的正念、无学的正定、无学的正智、无学的正解脱。

诸比丘！这就是十种无学之法。”

第［十］一 沙门想品

摄颂曰：

（一）想、（二）觉支、（三）邪性、

（四）种子、（五）明、（六）灭、

（七）洗涤、（八～九）［二之］医、

（十）消、（十一～十二）无学。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 10.101-154)/3.2 Paccorohaṇivagga 舍法品 (AN 10.113-122)”

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【经名】 3.2.1 Paṭhamaadhammasutta 非法之一 (AN 10.113)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(12) 2. Paccorohaṇivaggo

1. Paṭhamaadhammasuttaṃ

113. [a. ni. 10.171] “Adhammo ca, bhikkhave, veditabbo anattho ca; dhammo ca veditabbo attho ca. Adhammañca viditvā anatthañca, dhammañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabbaṃ.

“Katamo ca, bhikkhave, adhammo ca anattho ca? Micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi, micchāñāṇaṃ, micchāvimutti – ayaṃ vuccati, bhikkhave, adhammo ca anattho ca.

“Katamo ca, bhikkhave, dhammo ca attho ca? Sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi, sammāñāṇaṃ, sammāvimutti – ayaṃ vuccati, bhikkhave, dhammo ca attho ca.

“‘Adhammo ca, bhikkhave, veditabbo anattho ca; dhammo ca veditabbo attho ca. Adhammañca viditvā anatthañca, dhammañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban’ti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttan”ti. Paṭhamaṃ.

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第十二 舍法品

一百十三 非法（一）

一 “诸比丘！应当了知非法与无义；应当了知法与义；了知非法与无义、了知法与义之后，应当遵循法、遵循义而修行。诸比丘！什么是是非法与无义呢？

二 即：邪见、邪思维、邪语、邪业、邪命、邪精进、邪念、邪定、邪智、邪解脱。

诸比丘！这称为非法与无义。

诸比丘！什么是是法与义呢？

三 即：正见、正思维、正语、正业、正命、正精进、正念、正定、正智、正解脱。

诸比丘！这称为法与义。

四 ‘诸比丘！应当了知非法与无义；应当了知法与义；了知非法与无义、了知法与义之后，应当遵循法、遵循义而修行。’像这样所说的，就是依据这个道理而说的。”

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☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 10.101-154)/3.2 Paccorohaṇivagga 舍法品 (AN 10.113-122)”

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【经名】 3.2.2 Dutiyaadhammasutta 非法之二 (AN 10.114)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyaadhammasuttaṃ

114. “Adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabbaṃ.

“Katamo ca, bhikkhave, adhammo, katamo ca dhammo, katamo ca anattho, katamo ca attho?

“Micchādiṭṭhi, bhikkhave, adhammo; sammādiṭṭhi dhammo; ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

“Micchāsaṅkappo, bhikkhave, adhammo; sammāsaṅkappo dhammo; ye ca micchāsaṅkappapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; sammāsaṅkappapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

“Micchāvācā, bhikkhave, adhammo; sammāvācā dhammo; ye ca micchāvācāpaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; sammāvācāpaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

“Micchākammanto, bhikkhave, adhammo; sammākammanto dhammo; ye ca micchākammantapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; sammākammantapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

“Micchāājīvo, bhikkhave, adhammo; sammāājīvo dhammo; ye ca micchāājīvapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; sammāājīvapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

“Micchāvāyāmo, bhikkhave, adhammo; sammāvāyāmo dhammo; ye ca micchāvāyāmapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; sammāvāyāmapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

“Micchāsati, bhikkhave, adhammo; sammāsati dhammo; ye ca micchāsatipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; sammāsatipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

“Micchāsamādhi, bhikkhave, adhammo; sammāsamādhi dhammo; ye ca micchāsamādhipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; sammāsamādhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

“Micchāñāṇaṃ, bhikkhave, adhammo; sammāñāṇaṃ dhammo; ye ca micchāñāṇapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; sammāñāṇapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

“Micchāvimutti, bhikkhave, adhammo; sammāvimutti dhammo; ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

“‘Adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban’ti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttan”ti. Dutiyaṃ.

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一百一十四 非法（二）

一 “诸比丘！应当了知非法与法，应当了知无义与义；了知非法与法、了知无义与义之后，应当遵循法、遵循义而修行。诸比丘！什么是是非法，什么是是法，什么是是无义，什么是是义呢？

二 诸比丘！邪见是非法，正见是法。那些因为邪见而产生的许多邪恶、不善的法，这是无义；而因为正见，许多善的法得以修习圆满，这是义。诸比丘！邪思维是非法，正思维是法。那些因为邪思维而产生的许多邪恶、不善的法，这是无义；而因为正思维，许多善的法得以修习圆满，这是义。诸比丘！邪语是非法，正语是法。那些因为邪语而产生的许多邪恶、不善的法，这是无义；而因为正语，许多善的法得以修习圆满，这是义。诸比丘！邪业是非法，正业是法。那些因为邪业而产生的许多邪恶、不善的法，这是无义；而因为正业，许多善的法得以修习圆满，这是义。诸比丘！邪命是非法，正命是法。那些因为邪命而产生的许多邪恶、不善的法，这是无义；而因为正命，许多善的法得以修习圆满，这是义。诸比丘！邪精进是非法，正精进是法。那些因为邪精进而产生的许多邪恶、不善的法，这是无义；而因为正精进，许多善的法得以修习圆满，这是义。诸比丘！邪念是非法，正念是法。那些因为邪念而产生的许多邪恶、不善的法，这是无义；而因为正念，许多善的法得以修习圆满，这是义。诸比丘！邪定是非法，正定是法。那些因为邪定而产生的许多邪恶、不善的法，这是无义；而因为正定，许多善的法得以修习圆满，这是义。诸比丘！邪智是非法，正智是法。那些因为邪智而产生的许多邪恶、不善的法，这是无义；而因为正智，许多善的法得以修习圆满，这是义。诸比丘！邪解脱是非法，正解脱是法。那些因为邪解脱而产生的许多邪恶、不善的法，这是无义；而因为正解脱，许多善的法得以修习圆满，这是义。

三 ‘诸比丘！应当了知非法与法，应当了知无义与义；了知非法与法、了知无义与义之后，应当遵循法、遵循义而修行。’像这样所说的，就是依据这个道理而说的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 10.101-154)/3.2 Paccorohaṇivagga 舍法品 (AN 10.113-122)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.3 Tatiyaadhammasutta 非法之三 (AN 10.115)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Tatiyaadhammasuttaṃ

115. “Adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban”ti. Idamavoca bhagavā. Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.

Atha kho tesaṃ bhikkhūnaṃ acirapakkantassa bhagavato etadahosi – “idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban’ti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā”ti?

Atha kho tesaṃ bhikkhūnaṃ etadahosi – “ayaṃ kho āyasmā ānando satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā ānando imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāma [puccheyyāma (sī. syā. pī.) ma. ni. 1.202 passitabbaṃ]. Yathā no āyasmā ānando byākarissati tathā naṃ dhāressāmā”ti.

Atha kho te bhikkhū yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ ānandaṃ etadavocuṃ –

“Idaṃ kho no, āvuso ānanda, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘adhammo ca…pe… tathā paṭipajjitabban’ti.

“Tesaṃ no, āvuso, amhākaṃ acirapakkantassa bhagavato etadahosi – ‘idaṃ kho no, āvuso, bhagavatā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – adhammo ca…pe… tathā paṭipajjitabbanti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’ti?

“Tesaṃ no, āvuso, amhākaṃ etadahosi – ‘ayaṃ kho āyasmā ānando satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā ānando imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāma. Yathā no āyasmā ānando byākarissati tathā naṃ dhāressāmā’ti. Vibhajatu āyasmā ānando”ti.

“Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṃ atikkamma khandhaṃ sākhāpalāse sāraṃ pariyesitabbaṃ maññeyya; evaṃsampadamidaṃ āyasmantānaṃ satthari sammukhībhūte taṃ bhagavantaṃ atisitvā amhe etamatthaṃ paṭipucchitabbaṃ maññatha. So hāvuso, bhagavā jānaṃ jānāti passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. So ceva panetassa kālo ahosi yaṃ tumhe bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyātha. Yathā vo bhagavā byākareyya tathā naṃ dhāreyyāthā”ti.

“Addhāvuso ānanda, bhagavā jānaṃ jānāti passaṃ passati cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. So ceva panetassa kālo ahosi yaṃ mayaṃ bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyāma, yathā no bhagavā byākareyya tathā naṃ dhāreyyāma. Api cāyasmā ānando satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā ānando imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Vibhajatāyasmā ānando agaruṃ katvā”ti.

“Tenahāvuso, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṃ. Athāyasmā ānando etadavoca –

“Yaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban’ti.

Katamo cāvuso, adhammo, katamo ca dhammo, katamo ca anattho, katamo ca attho?

“Micchādiṭṭhi, āvuso, adhammo; sammādiṭṭhi dhammo; ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

“Micchāsaṅkappo, āvuso, adhammo; sammāsaṅkappo dhammo… micchāvācā, āvuso, adhammo; sammāvācā dhammo … micchākammanto, āvuso, adhammo; sammākammanto dhammo… micchāājīvo, āvuso, adhammo; sammāājīvo dhammo… micchāvāyāmo, āvuso, adhammo; sammāvāyāmo dhammo… micchāsati, āvuso, adhammo; sammāsati dhammo… micchāsamādhi, āvuso, adhammo; sammāsamādhi dhammo… micchāñāṇaṃ, āvuso, adhammo; sammāñāṇaṃ dhammo….

Micchāvimutti, āvuso, adhammo; sammāvimutti dhammo; ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

“Ayaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘adhammo ca, bhikkhave, veditabbo dhammo ca…pe… tathā paṭipajjitabban’ti, imassa kho ahaṃ, āvuso, bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi. Ākaṅkhamānā ca pana tumhe, āvuso, bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyātha. Yathā vo bhagavā byākaroti [byākareyya (syā.)] tathā naṃ dhāreyyāthā”ti.

“Evamāvuso”ti kho te bhikkhū āyasmato ānandassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –

“Yaṃ kho no bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘adhammo ca, bhikkhave, veditabbo…pe… tathā paṭijjitabban’ti.

“Tesaṃ no, bhante, amhākaṃ acirapakkantassa bhagavato etadahosi – ‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – adhammo ca, bhikkhave, veditabbo…pe… tathā paṭipajjitabbanti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’ti?

“Tesaṃ no, bhante, amhākaṃ etadahosi – ‘ayaṃ kho āyasmā ānando satthu ceva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā ānando imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ paṭipuccheyyāma. Yathā no āyasmā ānando byākarissati tathā naṃ dhāressāmā’ti.

“Atha kho mayaṃ, bhante, yenāyasmā ānando tenupasaṅkamimhā; upasaṅkamitvā āyasmantaṃ ānandaṃ etamatthaṃ apucchimhā. Tesaṃ no, bhante, āyasmatā ānandena imehi ākārehi imehi padehi imehi byañjanehi attho suvibhatto”ti [vibhattoti (?) evameva hi aññesu īdisasuttesu dissati].

“Sādhu sādhu, bhikkhave! Paṇḍito, bhikkhave, ānando. Mahāpañño, bhikkhave, ānando. Maṃ cepi tumhe, bhikkhave, upasaṅkamitvā etamatthaṃ paṭipuccheyyātha, ahampi cetaṃ evamevaṃ [ahampi taṃ evamevaṃ (ma. ni. 1.205)] byākareyyaṃ yathā taṃ ānandena byākataṃ. Eso ceva tassa [eso cevetassa (ma. ni. 1.205)] attho evañca naṃ dhāreyyāthā”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

一百十五 非法 （三）

一 “诸比丘！应当了知非法与法，应当了知无益与有益；了知了非法与法，了知了无益与有益之后，应当遵循法、遵循益而行。”

世尊就是这样说的，善逝这样说完之后，就从座位上起来，进入了精舍。

二 这时，那些比丘见世尊离去不久，心里想到：

“友人们！世尊这样简略地指示，没有详细解释含义，就从座位上起来，进入了精舍，说：‘诸比丘！应当了知非法与法，应当了知无益与有益；了知了非法与法，了知了无益与有益之后，应当遵循法、遵循益而行。’那么，谁能详细解释世尊这简略指示、未详细解释的含义呢？”

这时，那些比丘就想到：

“尊者阿难被导师称赞，被有智慧的同梵行者们尊敬。尊者阿难应该能够详细解释世尊这简略指示、未详细解释的含义。我们不如去尊者阿难那里；去了之后，向尊者阿难请教这个含义。尊者阿难怎么解说，我们就怎么受持。”

三 于是，那些比丘就去尊者阿难那里；去了之后，与尊者阿难互相问候，说了些令人高兴、值得记忆的话后，坐在一旁。坐在一旁的那些比丘对尊者阿难这样说：

“阿难友人！世尊这样简略地指示，没有详细解释含义，就从座位上起来，进入了精舍，说：‘诸比丘！应当了知非法与法，应当了知无益与有益；了知了非法与法，了知了无益与有益之后，应当遵循法、遵循益而行。’友人！我们见世尊离去不久，心里想到：‘友人们！世尊这样简略地指示，没有详细解释含义，就从座位上起来，进入了精舍，说：“诸比丘！应当了知非法与法，应当了知无益与有益；了知了非法与法，了知了无益与有益之后，应当遵循法、遵循益而行。”那么，谁能详细解释世尊这简略指示、未详细解释的含义呢？’友人！那时，我们就想到：‘尊者阿难被导师称赞，被有智慧的同梵行者们尊敬。尊者阿难应该能够详细解释世尊这简略指示、未详细解释的含义。我们不如去尊者阿难那里；去了之后，向尊者阿难请教这个含义。尊者阿难怎么解说，我们就怎么受持。’请尊者阿难详细解释吧。”

四 “友人们！譬如一个需要树心、寻找树心、到处求取树心的人，走到一棵有树心的大树跟前，却越过树根、越过树干，认为应该在枝叶里寻找树心；这件事也像这样，诸位尊者在导师面前，却越过世尊，认为应该来问我这个含义。友人们！世尊是知者知之，见者见之，是法眼、是智、是法、是梵，是言说者、开示者，是义理的引导者、甘露的布施者，是法主、是如来啊。那时正是你们应当去世尊那里请教这个含义的时候。世尊会怎样为你们解说，你们就应当怎样受持。”

五 “友人！诚然，世尊是知者知之，见者见之，是法眼、是智、是法、是梵，是言说者、开示者，是义理的引导者、甘露的布施者，是法主、是如来啊。那时正是我们应当去世尊那里请教这个含义的时候，世尊会怎样为我们解说，我们就应当怎样受持。不过，尊者阿难被导师称赞，被有智慧的同梵行者们尊敬。尊者阿难应该能够详细解释世尊这简略指示、未详细解释的含义。请尊者阿难不要有顾虑地详细解释吧。”

六 “友人们！既然如此，请仔细听！好好放在心上！我要说了。”

“好的！友人！”

那些比丘回答尊者阿难。尊者阿难便这样说：

“友人们！世尊简略地指示，没有详细解释含义，就从座位上起来，进入了精舍，说：‘诸比丘！应当了知非法与法，应当了知无益与有益；了知了非法与法，了知了无益与有益之后，应当遵循法、遵循益而行。’友人们！什么是是非法呢？什么是是法呢？什么是是无益呢？什么是是有益呢？

七 友人们！邪见是非法；正见是法。那些因邪见而产生的许多邪恶、不善法，这是无益；因正见而使许多善法得以修习圆满，这是有益。

友人们！邪思惟是非法，正思惟是法……友人们！邪语是非法，正语是法……友人们！邪业是非法，正业是法……友人们！邪命是非法，正命是法……友人们！邪精进是非法，正精进是法……友人们！邪念是非法，正念是法……友人们！邪定是非法，正定是法……友人们！邪智是非法，正智是法……友人们！邪解脱是非法，正解脱是法。那些因邪解脱而产生的许多邪恶、不善法，这是无益；因正解脱而使许多善法得以修习圆满，这是有益。

友人们！世尊简略地指示，没有详细解释含义，就从座位上起来，进入了精舍，说：‘诸比丘！应当了知非法与法，应当了知无益与有益；了知了非法与法，了知了无益与有益之后，应当遵循法、遵循益而行。’友人们！我对世尊这简略指示、未详细解释的含义，是这样详细理解的。再者，友人们，如果你们愿意，可以去世尊那里请教这个含义。世尊会怎样为你们解说，你们就应当怎样受持。”

“好的！尊者！”

那些比丘对尊者阿难所说的话，感到欢喜、随喜，从座位上起来，去到世尊那里。到了之后，顶礼世尊，然后坐在一旁。坐在一旁的那些比丘对世尊这样说：

八 “世尊！您简略地指示，没有详细解释含义，就从座位上起来，进入了精舍，说：‘诸比丘！应当了知非法与法，应当了知无益与有益；了知了非法与法，了知了无益与有益之后，应当遵循法、遵循益而行。’世尊！那时，我们见您离去不久，心里想到：‘友人们！世尊这样简略地指示，没有详细解释含义，就从座位上起来，进入了精舍，说：“诸比丘！应当了知非法与法，应当了知无益与有益；了知了非法与法，了知了无益与有益之后，应当遵循法、遵循益而行。”那么，谁能详细解释世尊这简略指示、未详细解释的含义呢？’世尊！那时，我们就想到：‘尊者阿难被导师称赞，被有智慧的同梵行者们尊敬。尊者阿难应该能够详细解释世尊这简略指示、未详细解释的含义。尊者阿难怎么解说，我们就怎么受持。’世尊！于是，我们就去尊者阿难那里；到了之后，向尊者阿难请教了这个含义。世尊！那时，尊者阿难以这样的方式、这样的文句、这样的言辞，很好地解释了其中的含义。”

九 “善哉！善哉！诸比丘！诸比丘！阿难是贤能的。诸比丘！阿难有大智慧。诸比丘！如果你们来我这里问这个含义，我也会像阿难所解说的那样解说。这就是它的含义，你们应当这样受持。”

☸.....................................................................

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 10.101-154)/3.2 Paccorohaṇivagga 舍法品 (AN 10.113-122)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.4 Ajitasutta 游行者阿夷那 (AN 10.116)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Ajitasuttaṃ

116. Atha kho ajito paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho ajito paribbājako bhagavantaṃ etadavoca –

“Amhākaṃ, bho gotama, paṇḍito nāma sabrahmacārī. Tena pañcamattāni cittaṭṭhānasatāni cintitāni, yehi aññatitthiyā upāraddhāva jānanti [upāraddhā pajānanti (sī.)] upāraddhasmā”ti [upāraddhamhāti (sī. pī.)].

Atha kho bhagavā bhikkhū āmantesi – “dhāretha no tumhe, bhikkhave, paṇḍitavatthūnī”ti? “Etassa, bhagavā, kālo etassa, sugata, kālo yaṃ bhagavā bhāseyya, bhagavato sutvā bhikkhū dhāressantī”ti.

“Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Idha, bhikkhave, ekacco adhammikena vādena adhammikaṃ vādaṃ abhiniggaṇhāti abhinippīḷeti, tena ca adhammikaṃ parisaṃ rañjeti. Tena sā adhammikā parisā uccāsaddamahāsaddā hoti – ‘paṇḍito vata, bho, paṇḍito vata, bho’ti.

“Idha pana, bhikkhave, ekacco adhammikena vādena dhammikaṃ vādaṃ abhiniggaṇhāti abhinippīḷeti, tena ca adhammikaṃ parisaṃ rañjeti. Tena sā adhammikā parisā uccāsaddamahāsaddā hoti – ‘paṇḍito vata, bho, paṇḍito vata, bho’ti.

“Idha pana, bhikkhave, ekacco adhammikena vādena dhammikañca vādaṃ adhammikañca vādaṃ abhiniggaṇhāti abhinippīḷeti, tena ca adhammikaṃ parisaṃ rañjeti. Tena sā adhammikā parisā uccāsaddamahāsaddā hoti – ‘paṇḍito vata, bho, paṇḍito vata, bho’ti.

“Adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabbaṃ.

“Katamo ca, bhikkhave, adhammo, katamo ca dhammo, katamo ca anattho, katamo ca attho? Micchādiṭṭhi, bhikkhave, adhammo; sammādiṭṭhi dhammo; ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

“Micchāsaṅkappo, bhikkhave, adhammo; sammāsaṅkappo dhammo… micchāvācā, bhikkhave, adhammo; sammāvācā dhammo… micchākammanto, bhikkhave, adhammo; sammākammanto dhammo… micchāājīvo, bhikkhave, adhammo; sammāājīvo dhammo … micchāvāyāmo, bhikkhave, adhammo; sammāvāyāmo dhammo… micchāsati, bhikkhave, adhammo; sammāsati dhammo… micchāsamādhi, bhikkhave adhammo; sammāsamādhi dhammo… micchāñāṇaṃ, bhikkhave, adhammo; sammāñāṇaṃ dhammo.

“Micchāvimutti, bhikkhave, adhammo; sammāvimutti dhammo; ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

“‘Adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban’ti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttan”ti. Catutthaṃ.

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一百十六 游行者阿夷那

一 那时，游行者阿夷那去到世尊那里，到了之后，与世尊互相问候，说了些令人高兴、值得记忆的话后，坐在一旁。坐在一旁的游行者阿夷那对世尊这样说：

“尊者乔达摩！我们有一位名叫‘智者’的同修行者。他构思了五百种心态立场，用这些来诘难其他外道时，那些（外道）就立刻知道自己被诘难了。”

这时，世尊就对比丘们说：

“诸比丘！你们能记住这‘智者事’（智者的论点/事迹）吗？”

“世尊！现在正是时候。善逝！现在正是时候。请世尊开示，比丘们听了世尊的开示后，愿意受持。”

“诸比丘！既然如此，请仔细听！好好放在心上！我要说了。”

“是的！世尊！”

那些比丘回答世尊。世尊便这样说：

二 “诸比丘！在这里，有某种人，用非法的论说来驳倒、压制非法的论说，并以此取悦非法的听众。于是那非法的听众就高声大喊：‘真是智者啊！真是智者啊！’

三 诸比丘！再者，在这里，有某种人，用非法的论说来驳倒、压制合法的论说，并以此取悦非法的听众。于是那非法的听众就高声大喊：‘真是智者啊！真是智者啊！’

四 诸比丘！再者，在这里，有某种人，用非法的论说来驳倒、压制合法的论说和非法的论说，并以此取悦非法的听众。于是那非法的听众就高声大喊：‘真是智者啊！真是智者啊！’

五 诸比丘！再者，在这里，有某种人，用合法的论说来驳倒、压制非法的论说，并以此取悦合法的听众。于是那合法的听众就高声大喊：‘真是智者啊！真是智者啊！’

六 诸比丘！应当了知非法与法，应当了知无益与有益；了知了非法与法，了知了无益与有益之后，应当遵循法、遵循益而行。诸比丘！什么是是非法，什么是是法，什么是是无益，什么是是有益呢？

七 诸比丘！邪见是非法，正见是法。那些因邪见而产生的许多邪恶、不善法，这是无益；因正见而使许多善法得以修习圆满，这是有益。诸比丘！邪思惟是非法，正思惟是法……诸比丘！邪语是非法，正语是法……诸比丘！邪业是非法，正业是法……诸比丘！邪命是非法，正命是法……诸比丘！邪精进是非法，正精进是法……诸比丘！邪念是非法，正念是法……诸比丘！邪定是非法，正定是法……诸比丘！邪智是非法，正智是法……诸比丘！邪解脱是非法，正解脱是法。那些因邪解脱而产生的许多邪恶、不善法，这是无益；因正解脱而使许多善法得以修习圆满，这是有益。

“‘诸比丘！应当了知非法与法，应当了知无益与有益；了知了非法与法，了知了无益与有益之后，应当遵循法、遵循益而行。’先前这样说，就是缘于此而说的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 10.101-154)/3.2 Paccorohaṇivagga 舍法品 (AN 10.113-122)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.5 Saṅgāravasutta 婆罗门伤歌逻 (AN 10.117)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Saṅgāravasuttaṃ

117. [a. ni. 10.169] Atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho saṅgāravo brāhmaṇo bhagavantaṃ etadavoca – “kiṃ nu kho, bho gotama, orimaṃ tīraṃ, kiṃ pārimaṃ tīran”ti? “Micchādiṭṭhi kho, brāhmaṇa, orimaṃ tīraṃ, sammādiṭṭhi pārimaṃ tīraṃ; micchāsaṅkappo orimaṃ tīraṃ, sammāsaṅkappo pārimaṃ tīraṃ; micchāvācā orimaṃ tīraṃ, sammāvācā pārimaṃ tīraṃ; micchākammanto orimaṃ tīraṃ, sammākammanto pārimaṃ tīraṃ; micchāājīvo orimaṃ tīraṃ, sammāājīvo pārimaṃ tīraṃ; micchāvāyāmo orimaṃ tīraṃ, sammāvāyāmo pārimaṃ tīraṃ; micchāsati orimaṃ tīraṃ, sammāsati pārimaṃ tīraṃ; micchāsamādhi orimaṃ tīraṃ, sammāsamādhi pārimaṃ tīraṃ; micchāñāṇaṃ orimaṃ tīraṃ, sammāñāṇaṃ pārimaṃ tīraṃ; micchāvimutti orimaṃ tīraṃ, sammāvimutti pārimaṃ tīranti. Idaṃ kho, brāhmaṇa, orimaṃ tīraṃ, idaṃ pārimaṃ tīranti.

“Appakā te manussesu, ye janā pāragāmino;

Athāyaṃ itarā pajā, tīramevānudhāvati.

“Ye ca kho sammadakkhāte, dhamme dhammānuvattino;

Te janā pāramessanti, maccudheyyaṃ suduttaraṃ.

“Kaṇhaṃ dhammaṃ vippahāya, sukkaṃ bhāvetha paṇḍito;

Okā anokamāgamma, viveke yattha dūramaṃ.

“Tatrābhiratimiccheyya, hitvā kāme akiñcano;

Pariyodapeyya attānaṃ, cittaklesehi paṇḍito.

“Yesaṃ sambodhiyaṅgesu, sammā cittaṃ subhāvitaṃ;

Ādānapaṭinissagge, anupādāya ye ratā;

Khīṇāsavā jutimanto [jutīmanto (sī.)], te loke parinibbutā”ti. pañcamaṃ;

☸---------------------------------------------------------------------

一百十七 婆罗门伤歌逻

一 那时，婆罗门伤歌逻去到世尊那里，到了之后，与世尊互相问候，说了些令人高兴、值得记忆的话后，退坐一旁。坐在一旁的婆罗门伤歌逻对世尊这样说：

“乔达摩！什么是此岸？什么是彼岸呢？”

二 “婆罗门！邪见是此岸，正见是彼岸；邪思惟是此岸，正思惟是彼岸；邪语是此岸，正语是彼岸；邪业是此岸，正业是彼岸；邪命是此岸，正命是彼岸；邪精进是此岸，正精进是彼岸；邪念是此岸，正念是彼岸；邪定是此岸，正定是彼岸；邪智是此岸，正智是彼岸；邪解脱是此岸，正解脱是彼岸。

婆罗门！这是此岸，这是彼岸。

世人之中少有人，能够到达于彼岸；

其余一切诸众生，仅于此岸边徘徊。

然而依据善说法，奉行于正法之人，

此等众人到彼岸，

死魔领域极难越。

贤者应当舍弃黑法，

努力修习于白法。

从家来到无家处，

于远离处求独乐，

在那里希求喜悦。

舍弃诸欲无所有，

贤者涤除心诸垢，

净化一己之自身。

彼等于诸菩提分，

正心已得善修习。

于诸取着皆舍离，

无所执取而欢喜。烦恼漏尽具光明，

他们于此世间中，已得完全般涅槃。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 10.101-154)/3.2 Paccorohaṇivagga 舍法品 (AN 10.113-122)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.6 Orimatīrasutta 此岸 (AN 10.118)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Orimatīrasuttaṃ

118. “Orimañca, bhikkhave, tīraṃ desessāmi pārimañca tīraṃ. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Katamañca, bhikkhave, orimaṃ tīraṃ, katamañca pārimaṃ tīraṃ? Micchādiṭṭhi orimaṃ tīraṃ, sammādiṭṭhi pārimaṃ tīraṃ…pe… micchāvimutti orimaṃ tīraṃ, sammāvimutti pārimaṃ tīraṃ. Idaṃ kho, bhikkhave, orimaṃ tīraṃ, idaṃ pārimaṃ tīranti.

“Appakā te manussesu, ye janā pāragāmino;

Athāyaṃ itarā pajā, tīramevānudhāvati.

“Ye ca kho sammadakkhāte, dhamme dhammānuvattino;

Te janā pāramessanti, maccudheyyaṃ suduttaraṃ.

“Kaṇhaṃ dhammaṃ vippahāya, sukkaṃ bhāvetha paṇḍito;

Okā anoka māgamma, viveke yattha dūramaṃ.

“Tatrābhiratimiccheyya, hitvā kāme akiñcano;

Pariyodapeyya attānaṃ, cittaklesehi paṇḍito.

“Yesaṃ sambodhiyaṅgesu, sammā cittaṃ subhāvitaṃ;

Ādānapaṭinissagge, anupādāya ye ratā;

Khīṇāsavā jutimanto, te loke parinibbutā”ti. chaṭṭhaṃ;

☸---------------------------------------------------------------------

一百十八 此岸

一 “诸比丘！我将为你们说此岸与彼岸。请仔细听！好好放在心上！我要说了。”

“是的！世尊！”

那些比丘回答世尊。世尊便这样说：

二 “诸比丘！什么是此岸？什么是彼岸呢？

诸比丘！邪见是此岸，正见是彼岸；[邪思惟是此岸，正思惟是彼岸；邪语是此岸，正语是彼岸；邪业是此岸，正业是彼岸；邪命是此岸，正命是彼岸；邪精进是此岸，正精进是彼岸；邪念是此岸，正念是彼岸；邪定是此岸，正定是彼岸；邪智是此岸，正智是彼岸；]邪解脱是此岸，正解脱是彼岸。

诸比丘！这是此岸，这是彼岸。

世人之中少有人，能够到达于彼岸；

其余一切诸众生，仅于此岸边徘徊。

然而依据善说法，奉行于正法之人，

此等众人到彼岸，

死魔领域极难越。

贤者应当舍弃黑法，

努力修习于白法。

从家来到无家处，

于远离处求独乐，

在那里希求喜悦。

舍弃诸欲无所有，

贤者涤除心诸垢，

净化一己之自身。

彼等于诸菩提分，

正心已得善修习。

于诸取着皆舍离，

无所执取而欢喜。烦恼漏尽具光明，

他们于此世间中，已得完全般涅槃”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 10.101-154)/3.2 Paccorohaṇivagga 舍法品 (AN 10.113-122)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.7 Paṭhamapaccorohaṇīsutta 舍法之一 (AN 10.119)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Paṭhamapaccorohaṇīsuttaṃ

119. Tena kho pana samayena jāṇussoṇi [jānussoni (ka. sī.), jānussoṇi (ka. sī.), jāṇusoṇi (ka.)] brāhmaṇo tadahuposathe sīsaṃnhāto [sīsaṃnahāto (sī. pī.), sīsanhāto (syā.)] navaṃ khomayugaṃ nivattho allakusamuṭṭhiṃ ādāya bhagavato avidūre ekamantaṃ ṭhito hoti.

Addasā kho bhagavā jāṇussoṇiṃ brāhmaṇaṃ tadahuposathe sīsaṃnhātaṃ navaṃ khomayugaṃ nivatthaṃ allakusamuṭṭhiṃ ādāya ekamantaṃ ṭhitaṃ. Disvāna jāṇussoṇiṃ brāhmaṇaṃ etadavoca – “kiṃ nu tvaṃ, brāhmaṇa, tadahuposathe sīsaṃnhāto navaṃ khomayugaṃ nivattho allakusamuṭṭhiṃ ādāya ekamantaṃ ṭhito? Kiṃ nvajja [kiṃ nu ajja (syā.), kiṃ nu kho ajja (pī.), kiṃ nu khvajja (ka.)] brāhmaṇakulassā”ti [brāhmaṇa brahmakusalassāti (ka.)]? “Paccorohaṇī, bho gotama, ajja brāhmaṇakulassā”ti [brahmakusalassāti (ka.)].

“Yathā kathaṃ pana, brāhmaṇa, brāhmaṇānaṃ paccorohaṇī hotī”ti? “Idha, bho gotama, brāhmaṇā tadahuposathe sīsaṃnhātā navaṃ khomayugaṃ nivatthā allena gomayena pathaviṃ opuñjitvā haritehi kusehi pattharitvā [pavitthāretvā (ka.)] antarā ca velaṃ antarā ca agyāgāraṃ seyyaṃ kappenti. Te taṃ rattiṃ tikkhattuṃ paccuṭṭhāya pañjalikā aggiṃ namassanti – ‘paccorohāma bhavantaṃ, paccorohāma bhavantan’ti. Bahukena ca sappitelanavanītena aggiṃ santappenti. Tassā ca rattiyā accayena paṇītena khādanīyena bhojanīyena brāhmaṇe santappenti. Evaṃ, bho gotama, brāhmaṇānaṃ paccorohaṇī hotī”ti.

“Aññathā kho, brāhmaṇa, brāhmaṇānaṃ paccorohaṇī hoti, aññathā ca pana ariyassa vinaye paccorohaṇī hotī”ti. “Yathā kathaṃ pana, bho gotama, ariyassa vinaye paccorohaṇī hoti? Sādhu me bhavaṃ gotamo tathā dhammaṃ desetu yathā ariyassa vinaye paccorohaṇī hotī”ti.

“Tena hi, brāhmaṇa, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti. “Evaṃ, bho”ti kho jāṇussoṇi brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca –

“Idha, brāhmaṇa, ariyasāvako iti paṭisañcikkhati – ‘micchādiṭṭhiyā kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañcā’ ti. So iti paṭisaṅkhāya micchādiṭṭhiṃ pajahati; micchādiṭṭhiyā paccorohati.

… Micchāsaṅkappassa kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya micchāsaṅkappaṃ pajahati; micchāsaṅkappā paccorohati.

… Micchāvācāya kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya micchāvācaṃ pajahati; micchāvācāya paccorohati.

…Micchākammantassa kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya micchākammantaṃ pajahati; micchākammantā paccorohati.

…Micchāājīvassa kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya micchāājīvaṃ pajahati; micchāājīvā paccorohati.

…Micchāvāyāmassa kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya micchāvāyāmaṃ pajahati; micchāvāyāmā paccorohati.

…Micchāsatiyā kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya micchāsatiṃ pajahati; micchāsatiyā paccorohati.

…Micchāsamādhissa kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya micchāsamādhiṃ pajahati; micchāsamādhimhā paccorohati.

…Micchāñāṇassa kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya micchāñāṇaṃ pajahati; micchāñāṇamhā paccorohati.

‘Micchāvimuttiyā kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya micchāvimuttiṃ pajahati; micchāvimuttiyā paccorohati. Evaṃ kho, brāhmaṇa, ariyassa vinaye paccorohaṇī hotī”ti.

“Aññathā, bho gotama, brāhmaṇānaṃ paccorohaṇī, aññathā ca pana ariyassa vinaye paccorohaṇī hoti. Imissā ca, bho gotama, ariyassa vinaye paccorohaṇiyā brāhmaṇānaṃ paccorohaṇī kalaṃ nāgghati soḷasiṃ. Abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Sattamaṃ.

☸---------------------------------------------------------------------

一百十九 舍法 （一）

一 那时，婆罗门生闻在布萨日，洗了头，穿着新的亚麻衣，手握湿拘舍草，站在离世尊不远的一旁。世尊看见婆罗门生闻在布萨日洗了头，穿着新的亚麻衣，手握湿拘舍草，站在一旁。看见之后，对婆罗门生闻说：

“婆罗门！你为什么在布萨日洗了头，穿着新的亚麻衣，手握湿拘舍草站在一旁呢？今天婆罗门家族有什么事吗？”

“尊者乔达摩！今天婆罗门家族是‘舍法日’。”

“婆罗门！婆罗门的‘舍法日’是怎么回事呢？”

“尊者乔达摩！在这里，婆罗门在布萨日洗了头，穿着新的亚麻衣，用湿牛粪涂抹地面，铺上青绿的拘舍草，然后在祭坛与火堂之间躺下。在那一夜中，他们起来三次，合掌礼拜火，说：‘我们舍弃您，我们舍弃您！’并用大量的酥油、奶油供养火。那一夜过后，用精美的嚼食、啖食供养婆罗门们。尊者乔达摩！婆罗门的‘舍法日’就是这样的。”

“婆罗门！婆罗门的‘舍法’，与圣者律中的‘舍法’是不同的。”

“尊者乔达摩！圣者律中的‘舍法’是怎么样的呢？请尊者乔达摩为我说说圣者律中的‘舍法’是怎么样的吧！”

“婆罗门！既然如此，请仔细听！好好放在心上！我要说了。”

“是的！尊者！”

婆罗门生闻回答世尊。世尊便这样说：

二 “婆罗门！在这里，圣弟子这样省察：‘邪见的恶报，在现世以及来世都有。’他这样省察后，就舍断邪见；从邪见中舍弃而下。

‘邪思惟的恶报，在现世以及来世都有。’他这样省察后，就舍断邪思惟；从邪思惟中舍弃而下。

‘邪语的恶报，在现世以及来世都有。’他这样省察后，就舍断邪语；从邪语中舍弃而下。

‘邪业的恶报，在现世以及来世都有。’他这样省察后，就舍断邪业；从邪业中舍弃而下。

‘邪命的恶报，在现世以及来世都有。’他这样省察后，就舍断邪命；从邪命中舍弃而下。

‘邪精进的恶报，在现世以及来世都有。’他这样省察后，就舍断邪精进；从邪精进中舍弃而下。

‘邪念的恶报，在现世以及来世都有。’他这样省察后，就舍断邪念；从邪念中舍弃而下。

‘邪定的恶报，在现世以及来世都有。’他这样省察后，就舍断邪定；从邪定中舍弃而下。

‘邪智的恶报，在现世以及来世都有。’他这样省察后，就舍断邪智；从邪智中舍弃而下。

‘邪解脱的恶报，在现世以及来世都有。’他这样省察后，就舍断邪解脱；从邪解脱中舍弃而下。婆罗门！圣者律中的‘舍法’就是这样的。”

三 “尊者乔达摩！婆罗门的‘舍法’与圣者律中的‘舍法’真是不同啊！尊者乔达摩！婆罗门的‘舍法’连圣者律中‘舍法’的十六分之一都不及！真是绝妙啊！尊者乔达摩！真是绝妙啊！尊者乔达摩！[就像扶起跌倒的人，揭开遮蔽的东西，为迷路者指明道路，在黑暗中举起油灯，让有眼睛的人能看见东西一样。同样地，尊者乔达摩以种种方式开示了法。我于此皈依尊者乔达摩、皈依法、皈依比丘僧团。]请尊者乔达摩接受我为优婆塞，从今日起，直至命终，皈依三宝。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 10.101-154)/3.2 Paccorohaṇivagga 舍法品 (AN 10.113-122)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.8 Dutiyapaccorohaṇīsutta 舍法之二 (AN 10.120)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Dutiyapaccorohaṇīsuttaṃ

120. “Ariyaṃ vo, bhikkhave, paccorohaṇiṃ desessāmi. Taṃ suṇātha… katamā ca, bhikkhave, ariyā paccorohaṇī? Idha, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘micchādiṭṭhiyā kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya micchādiṭṭhiṃ pajahati; micchādiṭṭhiyā paccorohati. Micchāsaṅkappassa kho pāpako vipāko… micchāvācāya kho… micchākammantassa kho… micchāājīvassa kho… micchāvāyāmassa kho… micchāsatiyā kho… micchāsamādhissa kho… micchāñāṇassa kho… micchāvimuttiyā kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya micchāvimuttiṃ pajahati; micchāvimuttiyā paccorohati. Ayaṃ vuccati, bhikkhave, ariyā paccorohaṇī”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

一百二十 舍法（二）

一 “比丘们！我将为你们宣说圣者的舍弃法。仔细听！[好好思量、牢记在心！]”

“是的，大德！”

那些比丘回答世尊。世尊就说：

“比丘们！什么是圣者的舍弃法呢？

二 比丘们！在这里，圣弟子这样审察：‘邪见确实有恶报——无论在现世还是在来世。’ 他如此审察后，舍断邪见；从邪见中退离。‘邪思维……邪语……邪业……邪命……邪精进……邪念……邪定……邪智……邪解脱确实有恶报——无论在现世还是在来世。’ 他如此审察后，舍断邪解脱；从邪解脱中退离。

比丘们！这就称为圣者的舍弃法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 10.101-154)/3.2 Paccorohaṇivagga 舍法品 (AN 10.113-122)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.9 Pubbaṅgamasutta 正见先驱 (AN 10.121)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Pubbaṅgamasuttaṃ

121. “Sūriyassa, bhikkhave, udayato etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ – aruṇuggaṃ. Evamevaṃ kho, bhikkhave, kusalānaṃ dhammānaṃ etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ – sammādiṭṭhi. Sammādiṭṭhikassa, bhikkhave, sammāsaṅkappo pahoti, sammāsaṅkappassa sammāvācā pahoti, sammākammanto pahoti, sammākammantassa sammāājīvo pahoti, sammāājīvassa sammāvāyāmo pahoti, sammāvāyāmassa sammāsati pahoti, sammāsatissa sammāsamādhi pahoti, sammāsamādhissa sammāñāṇaṃ pahoti, sammāñāṇissa sammāvimutti pahotī”ti. Navamaṃ.

☸---------------------------------------------------------------------

一百二十一 正见先驱

一 “比丘们！太阳升起时，它的先导、它的前相，就是黎明的出现。比丘们！同样地，对于各种善法，它的先导、它的前相，就是正见。

二 比丘们！有正见，正思维就得以产生；有正思维，正语就得以产生；有正语，正业就得以产生；有正业，正命就得以产生；有正命，正精进就得以产生；有正精进，正念就得以产生；有正念，正定就得以产生；有正定，正智就得以产生；有正智，正解脱就得以产生。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 10.101-154)/3.2 Paccorohaṇivagga 舍法品 (AN 10.113-122)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.10 Āsavakkhayasutta 十法漏尽 (AN 10.122)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Āsavakkhayasuttaṃ

122. “Dasayime, bhikkhave, dhammā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattanti. Katame dasa? Sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi, sammāñāṇaṃ, sammāvimutti – ime kho, bhikkhave, dasa dhammā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattantī”ti. Dasamaṃ.

Paccorohaṇivaggo dutiyo.

Tassuddānaṃ –

Tayo adhammā ajito, saṅgāravo ca orimaṃ;

Dve ceva paccorohaṇī, pubbaṅgamaṃ āsavakkhayoti.

☸---------------------------------------------------------------------

一百二十二 十法漏尽

一 “比丘们！这十种法，如果修习、多修习，则导向诸漏的灭尽。是哪十种呢？

二 就是正见、正思维、正语、正业、正命、正精进、正念、正定、正智、正解脱。

比丘们！这十种法，如果修习、多修习，则导向诸漏的灭尽。”

第十二 舍法品[终]

摄颂说：

（一～三）三种非法、（四）阿夷那、

（五）伤歌逻、（六）此岸、

（七～八）两种舍法

（九）先驱、（十）漏。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 10.101-154)/3.3 Parisuddhavagga 清净品 (AN 10.123-133)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.1 Paṭhamasutta 十法清净 (AN 10.123)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(13) 3. Parisuddhavaggo

1. Paṭhamasuttaṃ

123. “Dasayime, bhikkhave, dhammā parisuddhā pariyodātā, nāññatra sugatavinayā. Katame dasa? Sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi, sammāñāṇaṃ, sammāvimutti – ime kho, bhikkhave, dasa dhammā parisuddhā pariyodātā, nāññatra sugatavinayā”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第十三 清净品

一百二十三 十法清净

一 “比丘们！这十种法是清净洁白的，并非在善逝的法与律之外可以找到。是哪十种呢？

二 就是正见、正思维、正语、正业、正命、正精进、正念、正定、正智、正解脱。

比丘们！这十种法是清净洁白的，并非在善逝的法与律之外可以找到。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 10.101-154)/3.3 Parisuddhavagga 清净品 (AN 10.123-133)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.2 Dutiyasutta 十法未生 (AN 10.124)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyasuttaṃ

124. “Dasayime, bhikkhave, dhammā anuppannā uppajjanti, nāññatra sugatavinayā. Katame dasa? Sammādiṭṭhi …pe… sammāvimutti – ime kho, bhikkhave, dasa dhammā anuppannā uppajjanti, nāññatra sugatavinayā”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

一百二十四 十法未生

一 “比丘们！这十种法，未曾生起的得以生起，也并非在善逝的法与律之外可以找到。是哪十种呢？

二 就是正见、[正思维、正语、正业、正命、正精进、正念、正定、正智、]正解脱。

比丘们！这十种法，未曾生起的得以生起，也并非在善逝的法与律之外可以找到。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 10.101-154)/3.3 Parisuddhavagga 清净品 (AN 10.123-133)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.3 Tatiyasutta 十法大果 (AN 10.125)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Tatiyasuttaṃ

125. “Dasayime, bhikkhave, dhammā mahapphalā mahānisaṃsā, nāññatra sugatavinayā. Katame dasa? Sammādiṭṭhi…pe… sammāvimutti – ime kho, bhikkhave, dasa dhammā mahapphalā mahānisaṃsā, nāññatra sugatavinayā”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

一百二十五 十法大果

一 “比丘们！这十种法有大果报、大利益，并非在善逝的法与律之外可以找到。是哪十种呢？

二 就是正见、[正思维、正语、正业、正命、正精进、正念、正定、正智、]正解脱。

比丘们！这十种法有大果报、大利益，并非在善逝的法与律之外可以找到。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 10.101-154)/3.3 Parisuddhavagga 清净品 (AN 10.123-133)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.4 Catutthasutta 十法尽贪 (AN 10.126)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Catutthasuttaṃ

126. “Dasayime, bhikkhave, dhammā rāgavinayapariyosānā honti dosavinayapariyosānā honti mohavinayapariyosānā honti, nāññatra sugatavinayā. Katame dasa? Sammādiṭṭhi…pe… sammāvimutti – ime kho, bhikkhave, dasa dhammā rāgavinayapariyosānā honti dosavinayapariyosānā honti mohavinayapariyosānā honti, nāññatra sugatavinayā”ti. Catutthaṃ.

☸---------------------------------------------------------------------

一百二十六 十法尽贪

一 “比丘们！这十种法导向贪欲的调伏为终结，导向瞋恚的调伏为终结，导向愚痴的调伏为终结，并非在善逝的法与律之外可以找到。是哪十种呢？

二 就是正见、[正思维、正语、正业、正命、正精进、正念、正定、正智、]正解脱。

比丘们！这十种法导向贪欲的调伏为终结，导向瞋恚的调伏为终结，导向愚痴的调伏为终结，并非在善逝的法与律之外可以找到。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 10.101-154)/3.3 Parisuddhavagga 清净品 (AN 10.123-133)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.5 Pañcamasutta 十法厌离 (AN 10.127)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Pañcamasuttaṃ

127. “Dasayime, bhikkhave, dhammā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti, nāññatra sugatavinayā. Katame dasa? Sammādiṭṭhi…pe… sammāvimutti – ime kho, bhikkhave, dasa dhammā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti, nāññatra sugatavinayā”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

一百二十七 十法厌离

一 “比丘们！这十种法完全导向厌离、离贪、灭尽、寂静、神通、正自觉、涅槃，并非在善逝的法与律之外可以找到。是哪十种呢？

二 就是正见、[正思维、正语、正业、正命、正精进、正念、正定、正智、]正解脱。

比丘们！这十种法完全导向厌离、离贪、灭尽、寂静、神通、正自觉、涅槃，并非在善逝的法与律之外可以找到。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 10.101-154)/3.3 Parisuddhavagga 清净品 (AN 10.123-133)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.6 Chaṭṭhasutta 十法未生之二 (AN 10.128)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Chaṭṭhasuttaṃ

128. “Dasayime, bhikkhave, dhammā bhāvitā bahulīkatā anuppannā uppajjanti, nāññatra sugatavinayā. Katame dasa? Sammādiṭṭhi …pe… sammāvimutti – ime kho, bhikkhave, dasa dhammā bhāvitā bahulīkatā anuppannā uppajjanti, nāññatra sugatavinayā”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

一百二十八 十法未生之二

一 “比丘们！如果修习、多修习这十种法，那么未曾生起的得以生起，也并非在善逝的法与律之外可以找到。是哪十种呢？

二 就是正见、[正思维、正语、正业、正命、正精进、正念、正定、正智、]正解脱。

比丘们！如果修习、多修习这十种法，那么未曾生起的得以生起，也并非在善逝的法与律之外可以找到。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 10.101-154)/3.3 Parisuddhavagga 清净品 (AN 10.123-133)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.7 Sattamasutta 十法大果之二 (AN 10.129)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Sattamasuttaṃ

129. “Dasayime, bhikkhave, dhammā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā, nāññatra sugatavinayā. Katame dasa? Sammādiṭṭhi…pe… sammāvimutti – ime kho, bhikkhave, dasa dhammā bhāvitā bahulīkatā mahapphalā honti mahānisaṃsā, nāññatra sugatavinayā”ti. Sattamaṃ.

☸---------------------------------------------------------------------

一百二十九 十法大果之二

一 “比丘们！如果修习、多修习这十种法，则有大果报、大利益，并非在善逝的法与律之外可以找到。是哪十种呢？

二 就是正见、[正思维、正语、正业、正命、正精进、正念、正定、正智、]正解脱。

比丘们！如果修习、多修习这十种法，则有大果报、大利益。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 10.101-154)/3.3 Parisuddhavagga 清净品 (AN 10.123-133)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.8 Aṭṭhamasutta 十法尽贪之二 (AN 10.130)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Aṭṭhamasuttaṃ

130. “Dasayime, bhikkhave, dhammā bhāvitā bahulīkatā rāgavinayapariyosānā honti dosavinayapariyosānā honti mohavinayapariyosānā honti, nāññatra sugatavinayā. Katame dasa? Sammādiṭṭhi…pe… sammāvimutti – ime kho, bhikkhave, dasa dhammā bhāvitā bahulīkatā rāgavinayapariyosānā honti dosavinayapariyosānā honti mohavinayapariyosānā honti, nāññatra sugatavinayā”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

一百三十 十法尽贪之二

一 “比丘们！如果修习、多修习这十种法，则导向贪欲的调伏为终结，导向瞋恚的调伏为终结，导向愚痴的调伏为终结，并非在善逝的法与律之外可以找到。是哪十种呢？

二 就是正见、[正思维、正语、正业、正命、正精进、正念、正定、正智、]正解脱。

比丘们！如果修习、多修习这十种法，则导向贪欲的调伏为终结，导向瞋恚的调伏为终结，导向愚痴的调伏为终结，并非在善逝的法与律之外可以找到。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 10.101-154)/3.3 Parisuddhavagga 清净品 (AN 10.123-133)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.9 Navamasutta 十法厌离之二 (AN 10.131)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Navamasuttaṃ

131. “Dasayime, bhikkhave, dhammā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti, nāññatra sugatavinayā. Katame dasa? Sammādiṭṭhi…pe… sammāvimutti – ime kho, bhikkhave, dasa dhammā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti, nāññatra sugatavinayā”ti. Navamaṃ.

☸---------------------------------------------------------------------

一百三十一 十法厌离之二

一 “比丘们！如果修习、多修习这十种法，则完全导向厌离、离贪、灭尽、寂静、神通、正自觉、涅槃，并非在善逝的法与律之外可以找到。是哪十种呢？

二 就是正见、[正思维、正语、正业、正命、正精进、正念、正定、正智、]正解脱。

比丘们！如果修习、多修习这十种法，则完全导向厌离、离贪、寂静、神通、正自觉、涅槃，并非在善逝的法与律之外可以找到。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 10.101-154)/3.3 Parisuddhavagga 清净品 (AN 10.123-133)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.10 Dasamasutta 十邪性 (AN 10.132)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Dasamasuttaṃ

132. “Dasayime, bhikkhave, micchattā. Katame dasa? Micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi, micchāñāṇaṃ, micchāvimutti – ime kho, bhikkhave, dasa micchattā”ti. Dasamaṃ.

☸---------------------------------------------------------------------

一百三十二 十邪性

一 “比丘们！有十种错误的状态（邪性）。是哪十种呢？

二 就是邪见、邪思维、邪语、邪业、邪命、邪精进、邪念、邪定、邪智、邪解脱。

比丘们！这就是十种错误的状态（邪性）。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 10.101-154)/3.3 Parisuddhavagga 清净品 (AN 10.123-133)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.11 Ekādasamasutta 十正性 (AN 10.133)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Ekādasamasuttaṃ

133. “Dasayime, bhikkhave, sammattā. Katame dasa? Sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi, sammāñāṇaṃ, sammāvimutti – ime kho, bhikkhave, dasa sammattā”ti. Ekādasamaṃ.

Parisuddhavaggo tatiyo.

☸---------------------------------------------------------------------

一百三十三 十正性

一 “比丘们！有十种正确的状态（正性）。是哪十种呢？

二 就是正见、正思维、正语、正业、正命、正精进、正念、正定、正智、正解脱。

比丘们！这就是十种正确的状态（正性）。”

第十三 清净品[终]

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 10.101-154)/3.4 Sādhuvagga 善良品 (AN 10.134-144)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.1 Sādhusutta 善良与否 (AN 10.134)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(14) 4. Sādhuvaggo

1. Sādhusuttaṃ

134. [a. ni. 10.178] “Sādhuñca vo, bhikkhave, desessāmi asādhuñca. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Katamañca, bhikkhave, asādhu? Micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi, micchāñāṇaṃ, micchāvimutti – idaṃ vuccati, bhikkhave, asādhu. Katamañca, bhikkhave, sādhu? Sammādiṭṭhi, sammāsaṅkappo, sammāvācā sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi, sammāñāṇaṃ, sammāvimutti – idaṃ vuccati, bhikkhave, sādhū”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第十四 善良品

一百三十四 善良与否

一 “比丘们！我将为你们宣说善与不善。仔细听！好好思量、牢记在心！我将要说了。”

“是的，大德！”

那些比丘回答世尊。世尊就说：

二 “比丘们！什么是不善呢？

就是邪见、邪思维、邪语、邪业、邪命、邪精进、邪念、邪定、邪智、邪解脱。

比丘们！这被称为不善。

三 比丘们！什么是善呢？

就是正见、正思维、正语、正业、正命、正精进、正念、正定、正智、正解脱。

比丘们！这被称为善。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 10.101-154)/3.4 Sādhuvagga 善良品 (AN 10.134-144)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.2 Ariyadhammasutta 圣法 (AN 10.135)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Ariyadhammasuttaṃ

135. “Ariyadhammañca vo, bhikkhave, desessāmi anariyadhammañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, anariyo dhammo? Micchādiṭṭhi…pe… micchāvimutti – ayaṃ vuccati, bhikkhave, anariyo dhammo. Katamo ca, bhikkhave, ariyo dhammo? Sammādiṭṭhi…pe… sammāvimutti – ayaṃ vuccati, bhikkhave, ariyo dhammo”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

一百三十五 圣法

一 “比丘们！我将为你们宣说圣法与非圣法。仔细听！好好思量、牢记在心！…”

[“是的，大德！”

那些比丘回答世尊。世尊就说：]

二 “比丘们！什么是非圣法呢？

就是邪见、[邪思维、邪语、邪业、邪命、邪精进、邪念、邪定、邪智、]邪解脱。

比丘们！这被称为非圣法。

三 比丘们！什么是圣法呢？

就是正见、[正思维、正语、正业、正命、正精进、正念、正定、正智、]正解脱。

比丘们！这被称为圣法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 10.101-154)/3.4 Sādhuvagga 善良品 (AN 10.134-144)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.3 Akusalasutta 善与不善 (AN 10.136)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Akusalasuttaṃ

136. “Akusalañca vo, bhikkhave, desessāmi kusalañca. Taṃ suṇātha …pe… katamañca, bhikkhave, akusalaṃ? Micchādiṭṭhi…pe… micchāvimutti – idaṃ vuccati, bhikkhave, akusalaṃ. Katamañca, bhikkhave, kusalaṃ? Sammādiṭṭhi…pe… sammāvimutti – idaṃ vuccati, bhikkhave, kusalan”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

一百三十六 善与不善

一 “比丘们！我将为你们宣说善与不善。仔细听！[好好思量、牢记在心！…”

“是的，大德！”

那些比丘回答世尊。世尊就说：]

二 “比丘们！什么是不善呢？

就是邪见、[邪思维、邪语、邪业、邪命、邪精进、邪念、邪定、邪智、]邪解脱。

比丘们！这被称为不善。

三 比丘们！什么是善呢？

就是正见、[正思维、正语、正业、正命、正精进、正念、正定、正智、]正解脱。

比丘们！这被称为善。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 10.101-154)/3.4 Sādhuvagga 善良品 (AN 10.134-144)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.4 Atthasutta 义与非义 (AN 10.137)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Atthasuttaṃ

137. “Atthañca vo, bhikkhave, desessāmi anatthañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, anattho? Micchādiṭṭhi …pe… micchāvimutti – ayaṃ vuccati, bhikkhave, anattho. Katamo ca, bhikkhave, attho? Sammādiṭṭhi…pe… sammāvimutti – ayaṃ vuccati, bhikkhave, attho”ti. Catutthaṃ.

☸---------------------------------------------------------------------

一百三十七 义与非义

“比丘们！我将为你们宣说利益与无益。仔细听！[好好思量、牢记在心！…”

“是的，大德！”

那些比丘回答世尊。世尊就说：]

二 “比丘们！什么是无益呢？

就是邪见、[邪思维、邪语、邪业、邪命、邪精进、邪念、邪定、邪智、]邪解脱。

比丘们！这被称为无益。

三 比丘们！什么是利益呢？

就是正见、[正思维、正语、正业、正命、正精进、正念、正定、正智、]正解脱。

比丘们！这被称为利益。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 10.101-154)/3.4 Sādhuvagga 善良品 (AN 10.134-144)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.5 Dhammasutta 法与非法 (AN 10.138)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Dhammasuttaṃ

138. “Dhammañca vo, bhikkhave, desessāmi adhammañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, adhammo? Micchādiṭṭhi…pe… micchāvimutti – ayaṃ vuccati, bhikkhave, adhammo. Katamo ca, bhikkhave, dhammo? Sammādiṭṭhi…pe… sammāvimutti – ayaṃ vuccati, bhikkhave, dhammo”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

一百三十八 法与非法

一 “比丘们！我将为你们宣说法与非法。仔细听！[好好思量、牢记在心！…”

“是的，大德！”

那些比丘回答世尊。世尊就说：]

二 “比丘们！什么是非法呢？

就是邪见、[邪思维、邪语、邪业、邪命、邪精进、邪念、邪定、邪智、]邪解脱。

比丘们！这被称为非法。

三 比丘们！什么是法呢？

就是正见、[正思维、正语、正业、正命、正精进、正念、正定、正智、]正解脱。

比丘们！这被称为法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 10.101-154)/3.4 Sādhuvagga 善良品 (AN 10.134-144)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.6 Sāsavasutta 漏与无漏 (AN 10.139)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Sāsavasuttaṃ

139. “Sāsavañca vo, bhikkhave, dhammaṃ desessāmi anāsavañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, sāsavo dhammo? Micchādiṭṭhi…pe… micchāvimutti – ayaṃ vuccati, bhikkhave, sāsavo dhammo. Katamo ca, bhikkhave, anāsavo dhammo? Sammādiṭṭhi…pe… sammāvimutti – ayaṃ vuccati, bhikkhave, anāsavo dhammo”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

一百三十九 漏与无漏

一 “比丘们！我将为你们宣说有漏法与无漏法。仔细听！[好好思量、牢记在心！…”

“是的，大德！”

那些比丘回答世尊。世尊就说：]

二 “比丘们！什么是有漏法呢？

就是邪见、[邪思维、邪语、邪业、邪命、邪精进、邪念、邪定、邪智、]邪解脱。

比丘们！这被称为有漏法。

三 比丘们！什么是无漏法呢？

就是正见、[正思维、正语、正业、正命、正精进、正念、正定、正智、]正解脱。

比丘们！这被称为无漏法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 10.101-154)/3.4 Sādhuvagga 善良品 (AN 10.134-144)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.7 Sāvajjasutta 过与无过 (AN 10.140)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Sāvajjasuttaṃ

140. “Sāvajjañca vo, bhikkhave, dhammaṃ desessāmi anavajjañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, sāvajjo dhammo? Micchādiṭṭhi…pe… micchāvimutti – ayaṃ vuccati, bhikkhave, sāvajjo dhammo. Katamo ca, bhikkhave, anavajjo dhammo? Sammādiṭṭhi…pe… sammāvimutti – ayaṃ vuccati, bhikkhave, anavajjo dhammo”ti. Sattamaṃ.

☸---------------------------------------------------------------------

一百四十 过与无过

一 “比丘们！我将为你们宣说有过失法与无过失法。仔细听！[好好思量、牢记在心！…”

“是的，大德！”

那些比丘回答世尊。世尊就说：]

二 “比丘们！什么是有过失法呢？

就是邪见、[邪思维、邪语、邪业、邪命、邪精进、邪念、邪定、邪智、]邪解脱。

比丘们！这被称为有过失法。

三 比丘们！什么是无过失法呢？

就是正见、[正思维、正语、正业、正命、正精进、正念、正定、正智、]正解脱。

比丘们！这被称为无过失法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 10.101-154)/3.4 Sādhuvagga 善良品 (AN 10.134-144)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.8 Tapanīyasutta 苦与无烦 (AN 10.141)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Tapanīyasuttaṃ

141. “Tapanīyañca vo, bhikkhave, dhammaṃ desessāmi atapanīyañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, tapanīyo dhammo? Micchādiṭṭhi…pe… micchāvimutti – ayaṃ vuccati, bhikkhave, tapanīyo dhammo. Katamo ca, bhikkhave, atapanīyo dhammo? Sammādiṭṭhi…pe… sammāvimutti – ayaṃ vuccati, bhikkhave, atapanīyo dhammo”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

一百四十一 苦与无烦

一 “比丘们！我将为你们宣说导致苦恼的法与不导致苦恼的法。仔细听！[好好思量、牢记在心！…”

“是的，大德！”

那些比丘回答世尊。世尊就说：]

二 “比丘们！什么是导致苦恼的法呢？

就是邪见、[邪思维、邪语、邪业、邪命、邪精进、邪念、邪定、邪智、]邪解脱。

比丘们！这被称为导致苦恼的法。

三 比丘们！什么是不导致苦恼的法呢？

就是正见、[正思维、正语、正业、正命、正精进、正念、正定、正智、]正解脱。

比丘们！这被称为不导致苦恼的法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 10.101-154)/3.4 Sādhuvagga 善良品 (AN 10.134-144)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.9 Ācayagāmisutta 集与损减 (AN 10.142)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Ācayagāmisuttaṃ

142. “Ācayagāmiñca vo, bhikkhave, dhammaṃ desessāmi apacayagāmiñca. Taṃ suṇātha…pe… katamo ca, bhikkhave, ācayagāmī dhammo? Micchādiṭṭhi…pe… micchāvimutti – ayaṃ vuccati, bhikkhave, ācayagāmī dhammo. Katamo ca, bhikkhave, apacayagāmī dhammo? Sammādiṭṭhi…pe… sammāvimutti – ayaṃ vuccati, bhikkhave, apacayagāmī dhammo”ti. Navamaṃ.

☸---------------------------------------------------------------------

一百四十二 集与损减

一 “比丘们！我将为你们宣说导向积集的法与导向损减的法。仔细听！[好好思量、牢记在心！…”

“是的，大德！”

那些比丘回答世尊。世尊就说：]

二 “比丘们！什么是导向积集的法呢？

就是邪见、[邪思维、邪语、邪业、邪命、邪精进、邪念、邪定、邪智、]邪解脱。

比丘们！这被称为导向积集的法。

三 比丘们！什么是导向损减的法呢？

就是正见、[正思维、正语、正业、正命、正精进、正念、正定、正智、]正解脱。

比丘们！这被称为导向损减的法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 10.101-154)/3.4 Sādhuvagga 善良品 (AN 10.134-144)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.10 Dukkhudrayasutta 引苦与乐 (AN 10.143)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Dukkhudrayasuttaṃ

143. “Dukkhudrayañca vo, bhikkhave, dhammaṃ desessāmi sukhudrayañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, dukkhudrayo dhammo? Micchādiṭṭhi…pe… micchāvimutti – ayaṃ vuccati, bhikkhave, dukkhudrayo dhammo. Katamo ca, bhikkhave, sukhudrayo dhammo? Sammādiṭṭhi…pe… sammāvimutti – ayaṃ vuccati, bhikkhave, sukhudrayo dhammo”ti. Dasamaṃ.

☸---------------------------------------------------------------------

一百四十三 引苦与乐

一 “比丘们！我将为你们宣说引发苦的法与引发乐的法。仔细听！[好好思量、牢记在心！…”

“是的，大德！”

那些比丘回答世尊。世尊就说：]

二 “比丘们！什么是引发苦的法呢？

就是邪见、[邪思维、邪语、邪业、邪命、邪精进、邪念、邪定、邪智、]邪解脱。

比丘们！这被称为引发苦的法。

三 比丘们！什么是引发乐的法呢？

就是正见、[正思维、正语、正业、正命、正精进、正念、正定、正智、]正解脱。

比丘们！这被称为引发乐的法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 10.101-154)/3.4 Sādhuvagga 善良品 (AN 10.134-144)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.11 Dukkhavipākasutta 苦与乐报 (AN 10.144)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Dukkhavipākasuttaṃ

144. “Dukkhavipākañca vo, bhikkhave, dhammaṃ desessāmi sukhavipākañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, dukkhavipāko dhammo? Micchādiṭṭhi…pe… micchāvimutti – ayaṃ vuccati, bhikkhave, dukkhavipāko dhammo. Katamo ca, bhikkhave, sukhavipāko dhammo? Sammādiṭṭhi…pe… sammāvimutti – ayaṃ vuccati, bhikkhave, sukhavipāko dhammo”ti. Ekādasamaṃ.

Sādhuvaggo catuttho.

☸---------------------------------------------------------------------

一百四十四 苦与乐报

一 “比丘们！我将为你们宣说有苦果报的法与有乐果报的法。仔细听！ [好好思量、牢记在心！…”

“是的，大德！”

那些比丘回答世尊。世尊就说：]

二 “比丘们！什么是有苦果报的法呢？

就是邪见、[邪思维、邪语、邪业、邪命、邪精进、邪念、邪定、邪智、]邪解脱。

比丘们！这被称为有苦果报的法。

三 比丘们！什么是有乐果报的法呢？

就是正见、[正思维、正语、正业、正命、正精进、正念、正定、正智、]正解脱。

比丘们！这被称为有乐果报的法。”

第十四 善良品[终]

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 10.101-154)/3.5 Ariyavagga 圣道品 (AN 10.145-154)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.1 Ariyamaggasutta 圣道与非圣 (AN 10.145)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(15) 5. Ariyavaggo

1. Ariyamaggasuttaṃ

145. “Ariyamaggañca vo, bhikkhave, dhammaṃ desessāmi anariyamaggañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, anariyo maggo? Micchādiṭṭhi…pe… micchāvimutti – ayaṃ vuccati, bhikkhave, anariyo maggo. Katamo ca, bhikkhave, ariyo maggo? Sammādiṭṭhi…pe… sammāvimutti – ayaṃ vuccati, bhikkhave, ariyo maggo”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第十五 圣道品

一百四十五 圣道与非圣

一 “比丘们！我将为你们宣说圣道与非圣道。仔细听！[好好思量、牢记在心！…”

“是的，大德！”

那些比丘回答世尊。世尊就说：]

二 “比丘们！什么是非圣道呢？

就是邪见、[邪思维、邪语、邪业、邪命、邪精进、邪念、邪定、邪智、]邪解脱。

比丘们！这被称为非圣道。

三 比丘们！什么是圣道呢？

就是正见、[正思维、正语、正业、正命、正精进、正念、正定、正智、]正解脱。

比丘们！这被称为圣道。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 10.101-154)/3.5 Ariyavagga 圣道品 (AN 10.145-154)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.2 Kaṇhamaggasutta 白道与黑道 (AN 10.146)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Kaṇhamaggasuttaṃ

146. “Kaṇhamaggañca vo, bhikkhave, dhammaṃ desessāmi sukkamaggañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, kaṇhamaggo? Micchādiṭṭhi…pe… micchāvimutti – ayaṃ vuccati, bhikkhave, kaṇhamaggo. Katamo ca, bhikkhave, sukkamaggo? Sammādiṭṭhi…pe… sammāvimutti – ayaṃ vuccati, bhikkhave, sukkamaggo”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

一百四十六 白道与黑道

一 “比丘们！我将为你们宣说白道与黑道。仔细听！[好好思量、牢记在心！…”

“是的，大德！”

那些比丘回答世尊。世尊就说：]

二 “比丘们！什么是黑道呢？

就是邪见、[邪思维、邪语、邪业、邪命、邪精进、邪念、邪定、邪智、]邪解脱。

比丘们！这被称为黑道。

三 比丘们！什么是白道呢？

就是正见、[正思维、正语、正业、正命、正精进、正念、正定、正智、]正解脱。

比丘们！这被称为白道。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 10.101-154)/3.5 Ariyavagga 圣道品 (AN 10.145-154)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.3 Saddhammasutta 正法与非正法 (AN 10.147)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Saddhammasuttaṃ

147. “Saddhammañca vo, bhikkhave, dhammaṃ desessāmi asaddhammañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, asaddhammo? Micchādiṭṭhi…pe… micchāvimutti – ayaṃ vuccati, bhikkhave, asaddhammo. Katamo ca, bhikkhave, saddhammo? Sammādiṭṭhi…pe… sammāvimutti – ayaṃ vuccati, bhikkhave, saddhammo”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

一百四十七 正法与非正法

一 “比丘们！我将为你们宣说正法与非正法。仔细听！[好好思量、牢记在心！…”

“是的，大德！”

那些比丘回答世尊。世尊就说：]

二 “比丘们！什么是非正法呢？

就是邪见、[邪思维、邪语、邪业、邪命、邪精进、邪念、邪定、邪智、]邪解脱。

比丘们！这被称为非正法。

三 比丘们！什么是正法呢？

就是正见、[正思维、正语、正业、正命、正精进、正念、正定、正智、]正解脱。

比丘们！这被称为正法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 10.101-154)/3.5 Ariyavagga 圣道品 (AN 10.145-154)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.4 Sappurisadhammasutta 善士法 (AN 10.148)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Sappurisadhammasuttaṃ

148. “Sappurisadhammañca vo, bhikkhave, desessāmi asappurisadhammañca. Taṃ suṇātha …pe… katamo ca, bhikkhave, asappurisadhammo? Micchādiṭṭhi…pe… micchāvimutti – ayaṃ vuccati, bhikkhave, asappurisadhammo. Katamo ca, bhikkhave, sappurisadhammo? Sammādiṭṭhi…pe… sammāvimutti – ayaṃ vuccati, bhikkhave, sappurisadhammo”ti. Catutthaṃ.

☸---------------------------------------------------------------------

一百四十八 善士法

一 “诸比丘！我要为你们说善士法与不善士法。仔细听！[善加思索、忆念！]”

“是的！大德！”

那些比丘回答世尊。世尊就说：］

二 “诸比丘！什么是不善士法呢？

就是邪见、[邪思维、邪语、邪业、邪命、邪精进、邪念、邪定、邪智、]邪解脱

。

诸比丘！这就称为不善士法。

三 诸比丘！什么是善士法呢？

就是正见[正思维、正语、正业、正命、正精进、正念、正定、正智、]正解脱

。

诸比丘！这就称为善士法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 10.101-154)/3.5 Ariyavagga 圣道品 (AN 10.145-154)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.5 Uppādetabbasutta 应生起之法 (AN 10.149)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Uppādetabbasuttaṃ

149. “Uppādetabbañca vo, bhikkhave, dhammaṃ desessāmi na uppādetabbañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, na uppādetabbo dhammo? Micchādiṭṭhi…pe… micchāvimutti – ayaṃ vuccati, bhikkhave, na uppādetabbo dhammo. Katamo ca, bhikkhave, uppādetabbo dhammo? Sammādiṭṭhi…pe… sammāvimutti – ayaṃ vuccati, bhikkhave, uppādetabbo dhammo”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

一百四十九 应生起之法

一 “诸比丘！我要为你们说应生起与不应生起之法。仔细听[善加思索、忆念！]”

“是的！大德！”

那些比丘回答世尊。世尊就说：］

二 “诸比丘！什么是不应生起之法呢？

就是邪见、[邪思维、邪语、邪业、邪命、邪精进、邪念、邪定、邪智、]邪解脱

。

诸比丘！这就称为不应生起之法。

三 诸比丘！什么是应生起之法呢？

就是正见、[正思维、正语、正业、正命、正精进、正念、正定、正智、]正解脱

。

诸比丘！这就称为应生起之法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 10.101-154)/3.5 Ariyavagga 圣道品 (AN 10.145-154)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.6 Āsevitabbasutta 应亲近与不应亲近 (AN 10.150)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Āsevitabbasuttaṃ

150. “Āsevitabbañca vo, bhikkhave, dhammaṃ desessāmi na āsevitabbañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, na āsevitabbo dhammo? Micchādiṭṭhi…pe… micchāvimutti – ayaṃ vuccati, bhikkhave, na āsevitabbo dhammo. Katamo ca, bhikkhave, āsevitabbo dhammo? Sammādiṭṭhi…pe… sammāvimutti – ayaṃ vuccati, bhikkhave, āsevitabbo dhammo”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

一百五十 应亲近与不应亲近

一 “诸比丘！我要为你们说应亲近与不应亲近之法。仔细听！[善加思索、忆念！]”

“是的！大德！”

那些比丘回答世尊。世尊就说：］

二 “诸比丘！什么是不应亲近之法呢？

就是邪见、[邪思维、邪语、邪业、邪命、邪精进、邪念、邪定、邪智、]邪解脱

。

诸比丘！这就称为不应亲近之法。

三 诸比丘！什么是应亲近之法呢？

就是正见、[正思维、正语、正业、正命、正精进、正念、正定、正智、]正解脱

。

诸比丘！这就称为应亲近之法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 10.101-154)/3.5 Ariyavagga 圣道品 (AN 10.145-154)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.7 Bhāvetabbasutta 应修习 (AN 10.151)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Bhāvetabbasuttaṃ

151. “Bhāvetabbañca vo, bhikkhave, dhammaṃ desessāmi na bhāvetabbañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, na bhāvetabbo dhammo? Micchādiṭṭhi…pe… micchāvimutti – ayaṃ vuccati, bhikkhave, na bhāvetabbo dhammo. Katamo ca, bhikkhave, bhāvetabbo dhammo? Sammādiṭṭhi…pe… sammāvimutti – ayaṃ vuccati, bhikkhave, bhāvetabbo dhammo”ti. Sattamaṃ.

☸---------------------------------------------------------------------

一百五十一 应修习

一 “诸比丘！我要为你们说应修习与不应修习之法。仔细听！[善加思索、忆念！]”

“是的！大德！”

那些比丘回答世尊。世尊就说：］

二 “诸比丘！什么是不应修习之法呢？

就是邪见、[邪思维、邪语、邪业、邪命、邪精进、邪念、邪定、邪智、]邪解脱

。

诸比丘！这就称为不应修习之法。

三 诸比丘！什么是应修习之法呢？

就是正见、[正思维、正语、正业、正命、正精进、正念、正定、正智、]正解脱

。

诸比丘！这就称为应修习之法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 10.101-154)/3.5 Ariyavagga 圣道品 (AN 10.145-154)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.8 Bahulīkātabbasutta 应多修习 (AN 10.152)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Bahulīkātabbasuttaṃ

152. “Bahulīkātabbañca vo, bhikkhave, dhammaṃ desessāmi na bahulīkātabbañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, na bahulīkātabbo dhammo? Micchādiṭṭhi…pe… micchāvimutti – ayaṃ vuccati, bhikkhave, na bahulīkātabbo dhammo. Katamo ca, bhikkhave, bahulīkātabbo dhammo? Sammādiṭṭhi…pe… sammāvimutti – ayaṃ vuccati, bhikkhave, bahulīkātabbo dhammo”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

一百五十二 应多修习

一 “诸比丘！我要为你们说应多修习与不应多修习之法。仔细听！[善加思索、忆念！]”

“是的！大德！”

那些比丘回答世尊。世尊就说：］

二 “诸比丘！什么是不应多修习之法呢？

就是邪见、[邪思维、邪语、邪业、邪命、邪精进、邪念、邪定、邪智、]邪解脱

。

诸比丘！这就称为不应多修习之法。

三 诸比丘！什么是应多修习之法呢？

就是正见、[正思维、正语、正业、正命、正精进、正念、正定、正智、]正解脱。

诸比丘！这就称为应多修习之法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 10.101-154)/3.5 Ariyavagga 圣道品 (AN 10.145-154)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.9 Anussaritabbasutta 应忆念 (AN 10.153)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Anussaritabbasuttaṃ

153. “Anussaritabbañca vo, bhikkhave, dhammaṃ desessāmi na anussaritabbañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, na anussaritabbo dhammo? Micchādiṭṭhi…pe… micchāvimutti – ayaṃ vuccati, bhikkhave, na anussaritabbo dhammo. Katamo ca, bhikkhave, anussaritabbo dhammo? Sammādiṭṭhi…pe… sammāvimutti – ayaṃ vuccati, bhikkhave, anussaritabbo dhammo”ti. Navamaṃ.

☸---------------------------------------------------------------------

一百五十三 应忆念

一 “诸比丘！我要为你们说应忆念与不应忆念之法。仔细听！[善加思索、忆念！]”

“是的！大德！”

那些比丘回答世尊。世尊就说：］

二 “诸比丘！什么是不应忆念之法呢？

就是邪见、[邪思维、邪语、邪业、邪命、邪精进、邪念、邪定、邪智、]邪解脱

。

诸比丘！这就称为不应忆念之法。

三 诸比丘！什么是应忆念之法呢？

就是正见、[正思维、正语、正业、正命、正精进、正念、正定、正智、]正解脱

。

诸比丘！这就称为应忆念之法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/3. Tatiyapaṇṇāsaka 五十经篇之三 (AN 10.101-154)/3.5 Ariyavagga 圣道品 (AN 10.145-154)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.10 Sacchikātabbasutta 应现证 (AN 10.154)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Sacchikātabbasuttaṃ

154. “Sacchikātabbañca vo, bhikkhave, dhammaṃ desessāmi na sacchikātabbañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, na sacchikātabbo dhammo? Micchādiṭṭhi…pe… micchāvimutti – ayaṃ vuccati, bhikkhave, na sacchikātabbo dhammo. Katamo ca, bhikkhave, sacchikātabbo dhammo? Sammādiṭṭhi…pe… sammāvimutti – ayaṃ vuccati, bhikkhave, sacchikātabbo dhammo”ti. Dasamaṃ.

Ariyavaggo pañcamo.

Tatiyapaṇṇāsakaṃ samattaṃ.

☸---------------------------------------------------------------------

一百五十四 应现证

一 “诸比丘！我要为你们说应现证与不应现证之法。仔细听！[善加思索、忆念！]”

“是的！大德！”

那些比丘回答世尊。世尊就说：］

二 “诸比丘！什么是不应现证之法呢？

就是邪见、[邪思维、邪语、邪业、邪命、邪精进、邪念、邪定、邪智、]邪解脱

。

诸比丘！这就称为不应现证之法。

三 诸比丘！什么是应现证之法呢？

就是正见、[正思维、正语、正业、正命、正精进、正念、正定、正智、]正解脱

。

诸比丘！这就称为应现证之法。”

第十五 圣道品[完]

第三 五十经[完]

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 10.155-210)/4.1 Puggalavagga 人品 (AN 10.155-166)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.1 Sevitabbasutta 应依止 (AN 10.155)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Catutthapaṇṇāsakaṃ

(16) 1. Puggalavaggo

1. Sevitabbasuttaṃ

155. “Dasahi, bhikkhave, dhammehi samannāgato puggalo na sevitabbo. Katamehi dasahi? Micchādiṭṭhiko hoti, micchāsaṅkappo hoti, micchāvāco hoti, micchākammanto hoti, micchāājīvo hoti, micchāvāyāmo hoti, micchāsati hoti, micchāsamādhi hoti, micchāñāṇī hoti, micchāvimutti hoti – imehi kho, bhikkhave, dasahi dhammehi samannāgato puggalo na sevitabbo.

“Dasahi, bhikkhave, dhammehi samannāgato puggalo sevitabbo. Katamehi dasahi? Sammādiṭṭhiko hoti, sammāsaṅkappo hoti, sammāvāco hoti, sammākammanto hoti, sammāājīvo hoti, sammāvāyāmo hoti, sammāsati hoti, sammāsamādhi hoti, sammāñāṇī hoti, sammāvimutti hoti – imehi kho, bhikkhave, dasahi dhammehi samannāgato puggalo sevitabbo”ti.

☸---------------------------------------------------------------------

第十六 人品

一百五十五 应依止

一 “诸比丘！成就十法的人不应依止。是哪十法呢？

二 就是有邪见、有邪思维、有邪语、有邪业、有邪命、有邪精进、有邪念、有邪定、有邪智、有邪解脱。

诸比丘！成就这十法的人不应依止。

三 诸比丘！成就十法的人应依止。是哪十法呢？

四 就是有正见、有正思维、有正语、有正业、有正命、有正精进、有正念、有正定、有正智、有正解脱。

诸比丘！成就这十法的人应依止。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 10.155-210)/4.1 Puggalavagga 人品 (AN 10.155-166)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1.2--12 Bhajitabbādisutta 应亲近至大福等十一经 (AN 10.156-166)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2-12. Bhajitabbādisuttāni

156-166. “Dasahi, bhikkhave, dhammehi samannāgato puggalo na bhajitabbo…pe… bhajitabbo…pe… na payirupāsitabbo… payirupāsitabbo…pe… na pujjo hoti… pujjo hoti…pe… na pāsaṃso hoti… pāsaṃso hoti…pe… agāravo hoti… sagāravo hoti…pe… appatisso hoti… sappatisso hoti…pe… na ārādhako hoti … ārādhako hoti…pe… na visujjhati… visujjhati…pe… mānaṃ nādhibhoti… mānaṃ adhibhoti…pe. … paññāya na vaḍḍhati… paññāya vaḍḍhati…pe….

“Bahuṃ apuññaṃ pasavati… bahuṃ puññaṃ pasavati. Katamehi dasahi? Sammādiṭṭhiko hoti, sammāsaṅkappo hoti, sammāvāco hoti, sammākammanto hoti, sammāājīvo hoti, sammāvāyāmo hoti, sammāsati hoti, sammāsamādhi hoti, sammāñāṇī hoti, sammāvimutti hoti – imehi kho, bhikkhave, dasahi dhammehi samannāgato puggalo bahuṃ puññaṃ pasavatī”ti.

Puggalavaggo paṭhamo.

☸---------------------------------------------------------------------

一百五十六～一百六十六 应亲近至大福等十一经

一 “诸比丘！成就十法的人不应亲近……应亲近……

……不应敬奉……应敬奉……

……不应供养……应供养……

……不应称赞……应称赞……

……不应尊重……应尊重……

……不应恭顺……应恭顺……

……不能令人喜悦……能令人喜悦……

……不能清净……能够清净……

……不能克服慢……能克服慢……

……智慧不能增长……智慧能够增长……

……积累众多非福……积累众多福德。是哪十法呢？

二 就是有正见、有正思维、有正语、有正业、有正命、有正精进、有正念、有正定、

有正智、有正解脱。

诸比丘！成就这十法的人积累众多福德。”

第十六 人品 [完]

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 10.155-210)/4.2 Jāṇussoṇivagga 生闻品 (AN 10.167-177)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.1 Brāhmaṇapaccorohaṇīsutta 婆罗门舍弃法 (AN 10.167)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(17) 2. Jāṇussoṇivaggo

1. Brāhmaṇapaccorohaṇīsuttaṃ

167. Tena kho pana samayena jāṇussoṇi brāhmaṇo tadahuposathe sīsaṃnhāto navaṃ khomayugaṃ nivattho allakusamuṭṭhiṃ ādāya bhagavato avidūre ekamantaṃ ṭhito hoti.

Addasā kho bhagavā jāṇussoṇiṃ brāhmaṇaṃ tadahuposathe sīsaṃnhātaṃ navaṃ khomayugaṃ nivatthaṃ allakusamuṭṭhiṃ ādāya ekamantaṃ ṭhitaṃ. Disvāna jāṇussoṇiṃ brāhmaṇaṃ etadavoca – “kiṃ nu tvaṃ, brāhmaṇa, tadahuposathe sīsaṃnhāto navaṃ khomayugaṃ nivattho allakusamuṭṭhiṃ ādāya ekamantaṃ ṭhito? Kiṃ nvajja brāhmaṇakulassā”ti? “Paccorohaṇī, bho gotama, ajja brāhmaṇakulassā”ti.

“Yathā kathaṃ pana, brāhmaṇa, brāhmaṇānaṃ paccorohaṇī hotī”ti? “Idha, bho gotama, brāhmaṇā tadahuposathe sīsaṃnhātā navaṃ khomayugaṃ nivatthā allena gomayena pathaviṃ opuñjitvā haritehi kusehi pattharitvā antarā ca velaṃ antarā ca agyāgāraṃ seyyaṃ kappenti. Te taṃ rattiṃ tikkhattuṃ paccuṭṭhāya pañjalikā aggiṃ namassanti – ‘paccorohāma bhavantaṃ, paccorohāma bhavantan’ti. Bahukena ca sappitelanavanītena aggiṃ santappenti. Tassā ca rattiyā accayena paṇītena khādanīyena bhojanīyena brāhmaṇe santappenti. Evaṃ, bho gotama, brāhmaṇānaṃ paccorohaṇī hotī”ti.

“Aññathā kho, brāhmaṇa, brāhmaṇānaṃ paccorohaṇī hoti, aññathā ca pana ariyassa vinaye paccorohaṇī hotī”ti. “Yathā kathaṃ pana, bho gotama, ariyassa vinaye paccorohaṇī hoti? Sādhu me bhavaṃ gotamo tathā dhammaṃ desetu yathā ariyassa vinaye paccorohaṇī hotī”ti.

“Tena hi, brāhmaṇa, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti. “Evaṃ, bho”ti kho jāṇussoṇi brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca –

“Idha, brāhmaṇa, ariyasāvako iti paṭisañcikkhati – ‘pāṇātipātassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañcā’ ti. So iti paṭisaṅkhāya pāṇātipātaṃ pajahati; pāṇātipātā paccorohati.

…Adinnādānassa kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya adinnādānaṃ pajahati; adinnādānā paccorohati.

…Kāmesumicchācārassa kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya kāmesumicchācāraṃ pajahati; kāmesumicchācārā paccorohati.

…Musāvādassa kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya musāvādaṃ pajahati; musāvādā paccorohati.

…Pisuṇāya vācāya kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya pisuṇaṃ vācaṃ pajahati; pisuṇāya vācāya paccorohati.

…Pharusāya vācāya kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya pharusaṃ vācaṃ pajahati; pharusāya vācāya paccorohati.

…Samphappalāpassa kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya samphappalāpaṃ pajahati; samphappalāpā paccorohati.

…Abhijjhāya kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya abhijjhaṃ pajahati; abhijjhāya paccorohati.

…Byāpādassa kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcāti. So iti paṭisaṅkhāya byāpādaṃ pajahati; byāpādā paccorohati.

…Micchādiṭṭhiyā kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya micchādiṭṭhiṃ pajahati; micchādiṭṭhiyā paccorohati. Evaṃ kho, brāhmaṇa, ariyassa vinaye paccorohaṇī hotī”ti.

“Aññathā kho, bho gotama, brāhmaṇānaṃ paccorohaṇī hoti, aññathā ca pana ariyassa vinaye paccorohaṇī hoti. Imissā, bho gotama, ariyassa vinaye paccorohaṇiyā brāhmaṇānaṃ paccorohaṇī kalaṃ nāgghati soḷasiṃ. Abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第十七 生闻品

一百六十七 婆罗门舍弃法

一 那时，婆罗门生闻在布萨日，洗了头，穿着新的亚麻衣，手里拿着一把湿的俱舍草，站在离世尊不远的地方。世尊看见婆罗门生闻在布萨日，洗了头，穿着新的亚麻衣，手里拿着一把湿的俱舍草，站在不远的一边，看到后，对婆罗门生闻说：

“婆罗门！你为什么在布萨日，洗了头，穿着新的亚麻衣，手里拿着湿的俱舍草而站在一边呢？今天婆罗门家族有什么事吗？”

“尊敬的乔达摩！今天婆罗门家族举行舍弃仪式（斋期降下仪式）。”

“婆罗门！婆罗门的舍弃仪式是怎么样的呢？”

“尊敬的乔达摩！在这里：婆罗门在布萨日，洗了头，穿着新的亚麻衣，用湿牛粪涂抹地面，铺上青翠的俱舍草，睡在（祭坛）边界和火塘之间。那一夜，他们起来三次，合掌礼拜火神，说：‘我们向您降下，我们向您降下！’并用大量的新鲜酥油供养火。那一夜过后，用精美的嚼食、啖食款待婆罗门。尊敬的乔达摩！婆罗门的舍弃仪式就是这样的。”

“[婆罗门！]婆罗门的舍弃法与圣者律中的舍弃法是不同的。”

“尊敬的乔达摩！圣者律中的舍弃法是怎么样的呢？愿尊敬的乔达摩为我说法，说明什么是圣者律中的舍弃法？”

“婆罗门！既然如此，仔细听！善加思索、忆念！我将要说了。”

“是的！尊者！”

婆罗门生闻回答世尊。世尊就说：

二 “婆罗门！在这里，圣弟子这样省察：‘杀生在现世和来世都有恶报。’他这样省察后，就断除杀生，舍弃杀生。‘不与取在现世和来世都有恶报。’他这样省察后，就断除不与取，舍弃不与取。‘邪淫在现世和来世都有恶报。’他这样省察后，就断除邪淫，舍弃邪淫。‘妄语在现世和来世都有恶报。’他这样省察后，就断除妄语，舍弃妄语。‘离间语在现世和来世都有恶报。’他这样省察后，就断除离间语，舍弃离间语。‘粗恶语在现世和来世都有恶报。’他这样省察后，就[断除粗恶语，]舍弃粗恶语。‘绮语在现世和来世都有恶报。’他这样省察后，就断除绮语，舍弃绮语。‘贪欲在现世和来世都有恶报。’他这样省察后，就断除贪欲，舍弃贪欲。‘嗔恚在现世和来世都有恶报。’他这样省察后，就断除嗔恚，舍弃嗔恚。‘邪见在现世和来世都有恶报。’他这样省察后，就断除邪见，舍弃邪见。婆罗门！圣者律中的舍弃法就是这样的。”

三 “尊敬的乔达摩！婆罗门的舍弃法与圣者律中的舍弃法是不同的。尊敬的乔达摩！婆罗门的舍弃法连圣者律中舍弃法的十六分之一都比不上。太好了！太好了！尊敬的乔达摩！[就像扶起摔倒的人，显露遮蔽的事物，为迷路者指明方向，在黑暗中举起灯火，让有眼睛的人能看见形色一样。同样地，尊敬的乔达摩以种种方便开示了法。我现在皈依尊敬的乔达摩、皈依法、皈依比丘僧团，]愿尊敬的乔达摩接受我为优婆塞，从今以后，尽形寿皈依。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 10.155-210)/4.2 Jāṇussoṇivagga 生闻品 (AN 10.167-177)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.2 Ariyapaccorohaṇīsutta 圣者的舍弃法 (AN 10.168)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Ariyapaccorohaṇīsuttaṃ

168. “Ariyaṃ vo, bhikkhave, paccorohaṇiṃ desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Katamā ca, bhikkhave, ariyā paccorohaṇī? Idha, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘pāṇātipātassa kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya pāṇātipātaṃ pajahati; pāṇātipātā paccorohati.

… ‘Adinnādānassa kho pāpako vipāko – diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya adinnādānaṃ pajahati; adinnādānā paccorohati.

… ‘Kāmesumicchācārassa kho pāpako vipāko…pe… kāmesumicchācārā paccorohati.

… ‘Musāvādassa kho pāpako vipāko…pe… musāvādā paccorohati.

… ‘Pisuṇāya vācāya kho pāpako vipāko…pe… pisuṇāya vācāya paccorohati.

… ‘Pharusāya vācāya kho pāpako vipāko…pe… pharusāya vācāya paccorohati.

… ‘Samphappalāpassa kho pāpako vipāko…pe… samphappalāpā paccorohati.

… ‘Abhijjhāya kho pāpako vipāko…pe… abhijjhāya paccorohati.

… ‘Byāpādassa kho pāpako vipāko…pe… byāpādā paccorohati.

“Katamā ca, bhikkhave, ariyā paccorohaṇī? Idha, bhikkhave, ariyasāvako iti paṭisañcikkhati – ‘micchādiṭṭhiyā kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañcā’ti. So iti paṭisaṅkhāya micchādiṭṭhiṃ pajahati; micchādiṭṭhiyā paccorohati. Ayaṃ vuccati, bhikkhave, ariyā paccorohaṇī”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

一百六十八 圣者的舍弃法

一 “诸比丘！我要为你们说圣者的舍弃法。仔细听！[善加思索、忆念！]”

“是的！大德！”

那些比丘回答世尊。世尊就说：］

“诸比丘！什么是圣者的舍弃法呢？

二 诸比丘！在这里，圣弟子这样省察：‘杀生在现世和来世都有恶报。’他这样省察

后，就断除杀生，舍弃杀生。“……不与取……邪淫……妄语……离间语……粗恶语

……绮语……贪欲……嗔恚……邪见在现世和来世都有恶报。’他这样省察而

断除邪见、舍弃邪见。”

诸比丘！这就称为圣者的舍弃法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 10.155-210)/4.2 Jāṇussoṇivagga 生闻品 (AN 10.167-177)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.3 Saṅgāravasutta 婆罗门伤歌逻 (AN 10.169)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Saṅgāravasuttaṃ

169. [a. ni. 10.117] Atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho saṅgāravo brāhmaṇo bhagavantaṃ etadavoca –

“Kiṃ nu kho, bho gotama, orimaṃ tīraṃ, kiṃ pārimaṃ tīran”ti? “Pāṇātipāto kho, brāhmaṇa, orimaṃ tīraṃ, pāṇātipātā veramaṇī pārimaṃ tīraṃ. Adinnādānaṃ kho, brāhmaṇa, orimaṃ tīraṃ, adinnādānā veramaṇī pārimaṃ tīraṃ. Kāmesumicchācāro orimaṃ tīraṃ, kāmesumicchācārā veramaṇī pārimaṃ tīraṃ. Musāvādo orimaṃ tīraṃ, musāvādā veramaṇī pārimaṃ tīraṃ. Pisuṇā vācā orimaṃ tīraṃ, pisuṇāya vācāya veramaṇī pārimaṃ tīraṃ. Pharusā vācā orimaṃ tīraṃ, pharusāya vācāya veramaṇī pārimaṃ tīraṃ. Samphappalāpo orimaṃ tīraṃ, samphappalāpā veramaṇī pārimaṃ tīraṃ. Abhijjhā orimaṃ tīraṃ, anabhijjhā pārimaṃ tīraṃ. Byāpādo orimaṃ tīraṃ, abyāpādo pārimaṃ tīraṃ. Micchādiṭṭhi orimaṃ tīraṃ, sammādiṭṭhi pārimaṃ tīraṃ. Idaṃ kho, brāhmaṇa, orimaṃ tīraṃ, idaṃ pārimaṃ tīranti.

“Appakā te manussesu, ye janā pāragāmino;

Athāyaṃ itarā pajā, tīramevānudhāvati.

“Ye ca kho sammadakkhāte, dhamme dhammānuvattino;

Te janā pāramessanti, maccudheyyaṃ suduttaraṃ.

“Kaṇhaṃ dhammaṃ vippahāya, sukkaṃ bhāvetha paṇḍito;

Okā anokamāgamma, viveke yattha dūramaṃ.

“Tatrābhiratimiccheyya, hitvā kāme akiñcano;

Pariyodapeyya attānaṃ, cittaklesehi paṇḍito.

“Yesaṃ sambodhiyaṅgesu, sammā cittaṃ subhāvitaṃ;

Ādānapaṭinissagge, anupādāya ye ratā;

Khīṇāsavā jutimanto, te loke parinibbutā”ti. tatiyaṃ;

☸---------------------------------------------------------------------

一百六十九 婆罗门伤歌逻

一 那时，婆罗门伤歌逻来到世尊所在的地方，到了之后和世尊互相问候，［说了些友善、值得记忆的话后，坐在一边。］坐在一边的婆罗门伤歌逻对世尊说：

“乔达摩！什么是此岸，什么是彼岸呢？”

二 “婆罗门！杀生是此岸，远离杀生是彼岸。婆罗门！不与取是此岸，远离不与取是彼岸。邪淫是此岸，远离邪淫是彼岸。妄语是此岸，远离妄语是彼岸。离间语是此岸，远离离间语是彼岸。粗恶语是此岸，远离粗恶语是彼岸。绮语是此岸，远离绮语是彼岸。贪欲是此岸，无贪是彼岸。嗔恚是此岸，无嗔是彼岸。邪见是此岸，正见是彼岸。

婆罗门！这就是此岸，这就是彼岸。

世间众人中，到达彼岸少；

其余诸众生，仅沿岸边跑。

若于善说法，随法而行者；

彼等诸人将，渡越难渡死。

贤者弃黑法，当修习白法；

从家至无家，难乐独处中。

彼应求喜乐，舍欲无所有；

贤者当洁净，自心诸垢染。

于诸觉支中，善修正其心；

不执取解脱，乐此无染者；

诸漏已尽息，具足智慧光；

彼等于世间，究竟般涅槃。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 10.155-210)/4.2 Jāṇussoṇivagga 生闻品 (AN 10.167-177)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.4 Orimasutta 此岸与彼岸 (AN 10.170)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Orimasuttaṃ

170. “Orimañca, bhikkhave, tīraṃ desessāmi pārimañca tīraṃ. Taṃ suṇātha…pe… katamañca, bhikkhave, orimaṃ tīraṃ, katamañca pārimaṃ tīraṃ? Pāṇātipāto, bhikkhave, orimaṃ tīraṃ, pāṇātipātā veramaṇī pārimaṃ tīraṃ. Adinnādānaṃ orimaṃ tīraṃ, adinnādānā veramaṇī pārimaṃ tīraṃ. Kāmesumicchācāro orimaṃ tīraṃ, kāmesumicchācārā veramaṇī pārimaṃ tīraṃ. Musāvādo orimaṃ tīraṃ, musāvādā veramaṇī pārimaṃ tīraṃ. Pisuṇā vācā orimaṃ tīraṃ, pisuṇāya vācāya veramaṇī pārimaṃ tīraṃ. Pharusā vācā orimaṃ tīraṃ, pharusāya vācāya veramaṇī pārimaṃ tīraṃ. Samphappalāpo orimaṃ tīraṃ, samphappalāpā veramaṇī pārimaṃ tīraṃ. Abhijjhā orimaṃ tīraṃ, anabhijjhā pārimaṃ tīraṃ. Byāpādo orimaṃ tīraṃ, abyāpādo pārimaṃ tīraṃ. Micchādiṭṭhi orimaṃ tīraṃ, sammādiṭṭhi pārimaṃ tīraṃ. Idaṃ kho, bhikkhave, orimaṃ tīraṃ, idaṃ pārimaṃ tīranti.

“Appakā te manussesu, ye janā pāragāmino;

Athāyaṃ itarā pajā, tīramevānudhāvati.

“Ye ca kho sammadakkhāte, dhamme dhammānuvattino;

Te janā pāramessanti, maccudheyyaṃ suduttaraṃ.

“Kaṇhaṃ dhammaṃ vippahāya, sukkaṃ bhāvetha paṇḍito;

Okā anokamāgamma, viveke yattha dūramaṃ.

“Tatrābhiratimiccheyya, hitvā kāme akiñcano;

Pariyodapeyya attānaṃ, cittaklesehi paṇḍito.

“Yesaṃ sambodhiyaṅgesu, sammā cittaṃ subhāvitaṃ;

Ādānapaṭinissagge, anupādāya ye ratā;

Khīṇāsavā jutimanto, te loke parinibbutā”ti. catutthaṃ;

☸---------------------------------------------------------------------

一百七十 此岸与彼岸

一 “诸比丘！我要为你们说此岸与彼岸。仔细听！[善加思索、忆念！]”

“是的！大德！”

那些比丘回答世尊。世尊就说：］

“诸比丘！什么是此岸，什么是彼岸呢？

二 诸比丘！杀生是此岸，远离杀生是彼岸。不与取是此岸，远离不与取是

彼岸。邪淫是此岸，远离邪淫是彼岸。妄语是此岸，远离妄语是

彼岸。离间语是此岸，远离离间语是彼岸。粗恶语是此岸，远离粗恶语是

彼岸。绮语是此岸，远离绮语是彼岸。贪欲是此岸，无贪是彼岸

。嗔恚是此岸，无嗔是彼岸。邪见是此岸，正见是彼岸。

诸比丘！这就是此岸，这就是彼岸。

世间众人中，到达彼岸少；

其余诸众生，仅沿岸边跑。

若于善说法，随法而行者；

彼等诸人将，渡越难渡死。

贤者弃黑法，当修习白法；

从家至无家，难乐独处中。

彼应求喜乐，舍欲无所有；

贤者当洁净，自心诸垢染。

于诸觉支中，善修正其心；

不执取解脱，乐此无染者；

诸漏已尽息，具足智慧光；

彼等于世间，究竟般涅槃。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 10.155-210)/4.2 Jāṇussoṇivagga 生闻品 (AN 10.167-177)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.5 Paṭhamaadhammasutta 非法之一 (AN 10.171)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Paṭhamaadhammasuttaṃ

171. [a. ni. 10.113] “Adhammo ca, bhikkhave, veditabbo anattho ca; dhammo ca veditabbo attho ca. Adhammañca viditvā anatthañca, dhammañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabbaṃ.

“Katamo ca, bhikkhave, adhammo ca anattho ca? Pāṇātipāto, adinnādānaṃ, kāmesumicchācāro, musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo, abhijjhā, byāpādo, micchādiṭṭhi – ayaṃ vuccati, bhikkhave, adhammo ca anattho ca.

“Katamo ca, bhikkhave, dhammo ca attho ca? Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, anabhijjhā, abyāpādo, sammādiṭṭhi – ayaṃ vuccati, bhikkhave, dhammo ca attho ca.

“‘Adhammo ca, bhikkhave, veditabbo anattho ca; dhammo ca veditabbo attho ca. Adhammañca viditvā anatthañca, dhammañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban’ti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttan”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

一百七十一 非法之一

一 “诸比丘！应当知道非法与无益之事，应当知道正法与有益之事；知道了非法与无益之事，知道了正法与有益之事后，就应当依照正法、依照有益之事去修行。诸比丘！什么是是非法与无益之事呢？

二 就是：杀生、偷盗（不与取）、邪淫（欲邪行）、说谎（虚诳语）、两舌（离间语）、恶口（粗恶语）、绮语（杂秽语）、贪婪（贪欲）、嗔恨（瞋恚）、邪见。

诸比丘！这就称之为非法与无益之事。

诸比丘！什么是正法与有益之事呢？

三 就是：远离杀生、远离偷盗（不与取）、远离邪淫（欲邪行）、远离说谎（虚诳语）、远离两舌（离间语）、远离恶口（粗恶语）、远离绮语（杂秽语）、不贪婪（无贪）、不嗔恨（无瞋）、正见。

诸比丘！这就称之为正法与有益之事。

诸比丘！应当知道非法与无益之事，应当知道正法与有益之事：知道了非法与无益之事，知道了正法与有益之事后，就应当依照正法、依照有益之事去修行。之所以这样说，就是依据这个道理而说的。”

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 10.155-210)/4.2 Jāṇussoṇivagga 生闻品 (AN 10.167-177)”

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【经名】 4.2.6 Dutiyaadhammasutta 非法之二 (AN 10.172)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Dutiyaadhammasuttaṃ

172. “Adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban”ti. Idamavoca bhagavā. Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.

Atha kho tesaṃ bhikkhūnaṃ acirapakkantassa bhagavato etadahosi – “idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban’ti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā”ti?

Atha kho tesaṃ bhikkhūnaṃ etadahosi – “ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ puccheyyāma. Yathā no āyasmā mahākaccāno byākarissati tathā naṃ dhāressāmā”ti.

Atha kho te bhikkhū yenāyasmā mahākaccāno tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā mahākaccānena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ mahākaccānaṃ etadavocuṃ –

“Idaṃ kho no, āvuso kaccāna, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban’ti.

“Tesaṃ no, āvuso, amhākaṃ acirapakkantassa bhagavato etadahosi – ‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – adhammo ca, bhikkhave…pe… tathā paṭipajjitabban’ti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’ti?

“Tesaṃ no, āvuso, amhākaṃ etadahosi – ‘ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāma. Yathā no āyasmā mahākaccāno byākarissati tathā naṃ dhāressāmā’ti. Vibhajatu āyasmā mahākaccāno”ti.

“Seyyathāpi, āvuso, puriso sāratthiko sāraṃ gavesī sārapariyesanaṃ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṃ atikkamma khandhaṃ sākhāpalāse sāraṃ pariyesitabbaṃ maññeyya. Evaṃsampadamidaṃ āyasmantānaṃ satthari sammukhībhūte taṃ bhagavantaṃ atisitvā amhe etamatthaṃ paṭipucchitabbaṃ maññatha [maññetha (sī.), maññeyyātha (ka.)]. So hāvuso, bhagavā jānaṃ jānāti passaṃ passati cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. So ceva panetassa kālo ahosi yaṃ tumhe bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyātha. Yathā vo bhagavā byākareyya tathā naṃ dhāreyyāthā”ti.

“Addhā, āvuso kaccāna, bhagavā jānaṃ jānāti passaṃ passati cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. So ceva panetassa kālo ahosi yaṃ mayaṃ bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyāma. Yathā no bhagavā byākareyya tathā naṃ dhāreyyāma. Api cāyasmā mahākaccāno satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Vibhajatāyasmā mahākaccāno agaruṃ karitvā”ti.

“Tena hāvuso, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ, āvuso”ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṃ. Athāyasmā mahākaccāno etadavoca –

“Yaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘adhammo ca, bhikkhave, veditabbo…pe… tathā paṭipajjitabban’ti.

“Katamo, cāvuso, adhammo; katamo ca dhammo? Katamo ca anattho, katamo ca attho? “Pāṇātipāto, āvuso, adhammo; pāṇātipātā veramaṇī dhammo; ye ca pāṇātipātapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; pāṇātipātā veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

“Adinnādānaṃ, āvuso, adhammo; adinnādānā veramaṇī dhammo; ye ca adinnādānapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; adinnādānā veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

“Kāmesumicchācāro, āvuso, adhammo; kāmesumicchācārā veramaṇī dhammo; ye ca kāmesumicchācārapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; kāmesumicchācārā veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

“Musāvādo, āvuso, adhammo; musāvādā veramaṇī dhammo; ye ca musāvādapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; musāvādā veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

“Pisuṇā vācā, āvuso, adhammo; pisuṇāya vācāya veramaṇī dhammo; ye ca pisuṇāvācāpaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; pisuṇāya vācāya veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

“Pharusā vācā, āvuso, adhammo; pharusāya vācāya veramaṇī dhammo; ye ca pharusāvācāpaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; pharusāya vācāya veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

“Samphappalāpo, āvuso, adhammo; samphappalāpā veramaṇī dhammo; ye ca samphappalāpapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; samphappalāpā veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

“Abhijjhā, āvuso, adhammo; anabhijjhā dhammo; ye ca abhijjhāpaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; anabhijjhāpaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

“Byāpādo, āvuso, adhammo; abyāpādo dhammo; ye ca byāpādapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; abyāpādapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

“Micchādiṭṭhi, āvuso, adhammo; sammādiṭṭhi dhammo; ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

“‘Yaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – adhammo ca, bhikkhave, veditabbo…pe… tathā paṭipajjitabban’ti. Imassa kho ahaṃ, āvuso, bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa evaṃ vitthārena atthaṃ ājānāmi. Ākaṅkhamānā ca pana tumhe, āvuso, bhagavantaṃyeva upasaṅkamitvā etamatthaṃ paṭipuccheyyātha. Yathā no bhagavā byākaroti tathā naṃ dhāreyyāthā”ti.

“Evamāvuso”ti kho te bhikkhū āyasmato mahākaccānassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –

“Yaṃ kho no, bhante, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘adhammo ca, bhikkhave, veditabbo…pe… tathā paṭipajjitabban’ti.

“Tesaṃ no, bhante, amhākaṃ acirapakkantassa bhagavato etadahosi – ‘idaṃ kho no, āvuso, bhagavā saṃkhittena uddesaṃ uddisitvā vitthārena atthaṃ avibhajitvā uṭṭhāyāsanā vihāraṃ paviṭṭho – ‘adhammo ca, bhikkhave, veditabbo…pe… tathā paṭipajjitabban’ti. Ko nu kho imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajeyyā’ti?

“Tesaṃ no, bhante, amhākaṃ etadahosi – ‘ayaṃ kho āyasmā mahākaccāno satthu ceva saṃvaṇṇito, sambhāvito ca viññūnaṃ sabrahmacārīnaṃ. Pahoti cāyasmā mahākaccāno imassa bhagavatā saṃkhittena uddesassa uddiṭṭhassa vitthārena atthaṃ avibhattassa vitthārena atthaṃ vibhajituṃ. Yaṃnūna mayaṃ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ paṭipuccheyyāma. Yathā no āyasmā mahākaccāno byākarissati tathā naṃ dhāressāmā’ti.

“Atha kho mayaṃ, bhante, yenāyasmā mahākaccāno tenupasaṅkamimhā; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ etamatthaṃ apucchimhā. Tesaṃ no, bhante, āyasmatā mahākaccānena imehi akkharehi imehi padehi imehi byañjanehi attho suvibhatto”ti.

“Sādhu sādhu, bhikkhave! Paṇḍito, bhikkhave, mahākaccāno. Mahāpañño, bhikkhave, mahākaccāno. Maṃ cepi tumhe, bhikkhave, upasaṅkamitvā etamatthaṃ paṭipuccheyyātha, ahampi cetaṃ evamevaṃ byākareyyaṃ yathā taṃ mahākaccānena byākataṃ. Eso ceva tassa attho. Evañca naṃ dhāreyyāthā”ti. Chaṭṭhaṃ.

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一百七十二 非法之二

一 “诸比丘！应当知道非法与正法，应当知道无益之事与有益之事；知道了非法与正法，知道了无益之事与有益之事后，就应当依照正法、依照有益之事去修行。”

世尊这样说，善逝这样说完后，从座位上站起来，进入了住所。

二 当时，那些比丘在世尊离开后不久，就想：

“道友们！世尊这样简略地说明，没有详细解释含义。从座位上站起来，进入了住所，说：‘诸比丘！应当知道非法与正法，应当知道无益之事与有益之事；知道了非法与正法，知道了无益之事与有益之事后，就应当依照正法、依照有益之事去修行’。谁能详细解释世尊所简略说明、而没有详细解释的广泛含义呢？”

当时，那些比丘就想：

“那位尊者摩诃迦旃延被导师称赞，被有智慧的同修行者尊敬。那位尊者摩诃迦旃延一定能够详细解释世尊所简略说明、而没有详细解释的广泛含义。我们应该到尊者摩诃迦旃延那里去，去了之后应当向尊者摩诃迦旃延请教这个含义。应该按照尊者摩诃迦旃延的解释来领会并记住。”

三 当时，那些比丘就前往尊者摩诃迦旃延那里，去了之后，与尊者摩诃迦旃延互相问候致意，说了些令人欣悦的话后，坐在一旁。坐在一旁的那些比丘对尊者摩诃迦旃延说：

“道友迦旃延！世尊这样简略说明而没有详细解释广泛含义，从座位上站起来，进入了住所，说：‘诸比丘！应当知道非法与正法，应当知道无益之事与有益之事；知道了非法与正法，知道了无益之事与有益之事后，就应当依照正法、依照有益之事去修行’。道友！当时，我们在世尊离开后不久，就想：‘道友们！世尊这样简略说明，没有详细解释广泛含义，从座位上站起来，进入了住所，说：“诸比丘！应当知道非法与正法，应当知道无益之事与有益之事；知道了非法与正法，知道了无益之事与有益之事后，就应当依照正法、依照有益之事去修行”。谁能详细解释世尊所说、而没有详细解释的广泛含义呢？’道友！当时，我们就想：‘那位尊者摩诃迦旃延被导师称赞，被有智慧的同修行者尊敬。那位尊者摩诃迦旃延一定能够详细解释世尊所简略说明、而没有详细解释的广泛含义。我们应该到尊者摩诃迦旃延那里去，去了之后应当向尊者摩诃迦旃延请教这个含义。应该按照尊者摩诃迦旃延所说的，领会并记住。’

尊者摩诃迦旃延请详细解释。”

四 “道友们！譬如有个人，想要树心、寻求树心、到处寻找树心，走到一棵有巨大树心的树前，越过树根、越过树干，却认为应当在枝叶中寻找树心。这件事也是这样，尊者们在导师面前，忽略了世尊，却想向我请教这个含义。道友们！世尊是知者、见者，是法眼、是智源、是正法的体现、是梵行的指导者，是言说者、开示者，能引导至目的、给予不死甘露，是法主、如来。你们去到世尊那里，询问这个含义，应当按照世尊的解释来领会并记住。”

五 “道友！世尊确实是知者、见者，是法眼、是智源、是正法的体现、是梵行的指导者，是言说者、开示者，能引导至目的、给予不死甘露，是法主、如来。我们去到世尊那里，询问这个含义，按照世尊的解释，应当领会并记住。然而，尊者摩诃迦旃延被导师称赞，被有智慧的同修行者尊敬。尊者摩诃迦旃延一定能够详细解释世尊所简略说明、而没有详细解释的广泛含义。请尊者摩诃迦旃延不辞劳烦地详细解释。”

六 “道友们！既然如此，请仔细听！好好放在心上！我将要说。”

“好的！道友！”

那些比丘回答尊者摩诃迦旃延。尊者摩诃迦旃延就说：

“道友们！世尊简略说明而没有详细解释广泛含义，从座位上站起来，进入住所，说：‘诸比丘！应当知道非法与正法，应当知道无益之事与有益之事；知道了非法与正法，知道了无益之事与有益之事后，就应当依照正法、依照有益之事去修行’。道友们！什么是是非法呢？什么是正法呢？什么是无益之事呢？什么是有益之事呢？

七 道友们！杀生就是非法，远离杀生就是正法。因为杀生的缘故而产生许多恶的不善法，这就是无益之事；因为远离杀生的缘故而使许多善法得以修习圆满，这就是有益之事。道友们！偷盗（不与取）就是非法，远离偷盗（不与取）就是正法。因为偷盗（不与取）的缘故而产生许多恶的不善法，这就是无益之事；因为远离偷盗（不与取）的缘故而使许多善法得以修习圆满，这就是有益之事。邪淫（欲邪行）就是非法，远离邪淫（欲邪行）就是正法。因为邪淫（欲邪行）的缘故而产生许多恶的不善法，这就是无益之事；因为远离邪淫（欲邪行）的缘故而使许多善法得以修习圆满，这就是有益之事。道友们！说谎（虚诳语）就是非法，远离说谎（虚诳语）就是正法。因为说谎（虚诳语）的缘故而产生许多恶的不善法，这就是无益之事；因为远离说谎（虚诳语）的缘故而使许多善法得以修习圆满，这就是有益之事。道友们！两舌（离间语）就是非法，远离两舌（离间语）就是正法。因为两舌（离间语）的缘故而产生许多恶的不善法，这就是无益之事；因为远离两舌（离间语）的缘故而使许多善法得以修习圆满，这就是有益之事。道友们！恶口（粗恶语）就是非法，远离恶口（粗恶语）就是正法。因为恶口（粗恶语）的缘故而产生许多恶的不善法，这就是无益之事；因为远离恶口（粗恶语）的缘故而使许多善法得以修习圆满，这就是有益之事。道友们！绮语（杂秽语）就是非法，远离绮语（杂秽语）就是正法。因为绮语（杂秽语）的缘故而产生许多恶的不善法，这就是无益之事；因为远离绮语（杂秽语）的缘故而使许多善法得以修习圆满，这就是有益之事。道友们！贪婪（贪欲）就是非法，不贪婪（无贪）就是正法。因为贪婪（贪欲）的缘故而产生许多恶的不善法，这就是无益之事；因为不贪婪（无贪）的缘故而使许多善法得以修习圆满，这就是有益之事。道友们！嗔恨（瞋恚）就是非法，不嗔恨（无瞋）就是正法。因为嗔恨（瞋恚）的缘故而产生许多恶的不善法，这就是无益之事；因为不嗔恨（无瞋）的缘故而使许多善法得以修习圆满，这就是有益之事。道友们！邪见就是非法，正见就是正法。因为邪见的缘故而产生许多恶的不善法，这就是无益之事；因为正见的缘故而使许多善法得以修习圆满，这就是有益之事。

道友们！世尊简略说明而没有详细解释广泛含义，从座位上站起来，进入住所，说：‘诸比丘！应当知道非法与正法，应当知道无益之事与有益之事；知道了非法与正法，知道了无益之事与有益之事后，就应当依照正法、依照有益之事去修行’。道友们！我就是这样理解世尊所简略说明、而没有详细解释的广泛含义。道友们！另外，如果你们想去到世尊那里，询问这个含义，应当按照世尊的解释来领会并记住。”

“好的！尊者！”

那些比丘对尊者摩诃迦旃延所说的，感到欢喜、随喜，从座位上站起来，前往世尊所在的地方。到了之后，顶礼世尊，退坐到一旁。坐在一旁的那些比丘对世尊说：

八 “大德！世尊简略说明而没有详细解释广泛含义，从座位上站起来，进入住所，说：‘诸比丘！应当知道非法与正法，应当知道无益之事与有益之事；知道了非法与正法，知道了无益之事与有益之事后，就应当依照正法、依照有益之事去修行’。大德！当时，我们在世尊离开后不久就想：‘道友们！世尊这样简略说明而没有详细解释广泛含义，从座位上站起来，进入住所，说：“诸比丘！应当知道非法与正法，应当知道无益之事与有益之事；知道了非法与正法，知道了无益之事与有益之事后，就应当依照正法、依照有益之事去修行”。谁能详细解释世尊所简略说明、而没有详细解释的广泛含义呢？’大德！当时，我们就想：‘那位尊者摩诃迦旃延被导师称赞，被有智慧的同修行者尊敬。那位尊者摩诃迦旃延一定能够详细解释世尊所简略说明、而没有详细解释的广泛含义，我们应该到尊者摩诃迦旃延那里去，去了之后，应当向尊者摩诃迦旃延请教这个含义。应该按照尊者摩诃迦旃延的解释来领会并记住’。大德！当时，我们就前往尊者摩诃迦旃延那里，去了之后，向尊者摩诃迦旃延询问了这个含义。大德！尊者摩诃迦旃延就用这样的方式、这样的语句、这样的文辞很好地解释了其中的含义。”

九 “好啊！好啊！诸比丘！诸比丘！摩诃迦旃延是贤明的，诸比丘！摩诃迦旃延有大智慧啊。诸比丘！你们如果来问我这个含义，我也会像摩诃迦旃延所解释的那样解释。这就是它的含义，你们应当这样领会并记住。”

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 10.155-210)/4.2 Jāṇussoṇivagga 生闻品 (AN 10.167-177)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.7 Tatiyaadhammasutta 非法之三 (AN 10.173)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Tatiyaadhammasuttaṃ

173. “Adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabbaṃ.

“Katamo ca, bhikkhave, adhammo, katamo ca dhammo; katamo ca anattho, katamo ca attho? Pāṇātipāto, bhikkhave, adhammo; pāṇātipātā veramaṇī dhammo; ye ca pāṇātipātapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; pāṇātipātā veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

“Adinnādānaṃ, bhikkhave, adhammo; adinnādānā veramaṇī dhammo… kāmesumicchācāro, bhikkhave, adhammo; kāmesumicchācārā veramaṇī dhammo… musāvādo, bhikkhave, adhammo; musāvādā veramaṇī dhammo… pisuṇā vācā, bhikkhave, adhammo; pisuṇāya vācāya veramaṇī dhammo… pharusā vācā, bhikkhave, adhammo; pharusāya vācāya veramaṇī dhammo… samphappalāpo, bhikkhave, adhammo; samphappalāpā veramaṇī dhammo… abhijjhā, bhikkhave, adhammo; anabhijjhā dhammo… byāpādo, bhikkhave, adhammo; abyāpādo dhammo….

“Micchādiṭṭhi, bhikkhave, adhammo; sammādiṭṭhi dhammo; ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṃ anattho; sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti, ayaṃ attho.

“‘Adhammo ca, bhikkhave, veditabbo dhammo ca; anattho ca veditabbo attho ca. Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban’ti, iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttan”ti. Sattamaṃ.

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一百七十三 非法之三

一 “诸比丘！应当知道非法与正法，应当知道无益之事与有益之事；知道了非法与正法，知道了无益之事与有益之事后，就应当依照正法、依照有益之事去修行。诸比丘！什么是是非法呢？什么是正法呢？什么是无益之事呢？什么是有益之事呢？

二 “诸比丘！杀生就是非法，远离杀生就是正法。因为杀生的缘故而产生许多恶的不善法，这就是无益之事；因为远离杀生的缘故而使许多善法得以修习圆满，这就是有益之事。诸比丘！偷盗（不与取）就是非法，远离偷盗（不与取）就是正法……。诸比丘！邪淫（欲邪行）就是非法，远离邪淫（欲邪行）就是正法……。诸比丘！说谎（虚诳语）就是非法，远离说谎（虚诳语）就是正法……。诸比丘！两舌（离间语）就是非法，远离两舌（离间语）就是正法……。诸比丘！恶口（粗恶语）就是非法，远离恶口（粗恶语）就是正法……。诸比丘！绮语（杂秽语）就是非法，远离绮语（杂秽语）就是正法……。诸比丘！贪婪（贪欲）就是非法，不贪婪（无贪）就是正法……。诸比丘！嗔恨（瞋恚）就是非法，不嗔恨（无瞋）就是正法……。诸比丘！邪见就是非法，正见就是正法。因为邪见的缘故而产生许多恶的不善法，这就是无益之事；因为正见的缘故而使许多善法得以修习圆满，这就是有益之事。

三 诸比丘！应当知道非法与正法，应当知道无益之事与有益之事；知道了非法与正法，知道了无益之事与有益之事后，就应当依照正法、依照有益之事去修行。之所以这样说，就是依据这个道理而说的。”

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 10.155-210)/4.2 Jāṇussoṇivagga 生闻品 (AN 10.167-177)”

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【经名】 4.2.8 Kammanidānasutta 业之因缘 (AN 10.174)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Kammanidānasuttaṃ

174. “Pāṇātipātampāhaṃ, bhikkhave, tividhaṃ vadāmi – lobhahetukampi, dosahetukampi, mohahetukampi.

“Adinnādānampāhaṃ, bhikkhave, tividhaṃ vadāmi – lobhahetukampi, dosahetukampi, mohahetukampi.

“Kāmesumicchācārampāhaṃ, bhikkhave, tividhaṃ vadāmi – lobhahetukampi, dosahetukampi, mohahetukampi.

“Musāvādampāhaṃ, bhikkhave, tividhaṃ vadāmi – lobhahetukampi, dosahetukampi, mohahetukampi.

“Pisuṇavācampāhaṃ, bhikkhave, tividhaṃ vadāmi – lobhahetukampi, dosahetukampi, mohahetukampi.

“Pharusavācampāhaṃ, bhikkhave, tividhaṃ vadāmi – lobhahetukampi, dosahetukampi, mohahetukampi.

“Samphappalāpampāhaṃ, bhikkhave, tividhaṃ vadāmi – lobhahetukampi, dosahetukampi, mohahetukampi.

“Abhijjhampāhaṃ, bhikkhave, tividhaṃ vadāmi – lobhahetukampi, dosahetukampi, mohahetukampi.

“Byāpādampāhaṃ, bhikkhave, tividhaṃ vadāmi – lobhahetukampi, dosahetukampi, mohahetukampi.

“Micchādiṭṭhimpāhaṃ, bhikkhave, tividhaṃ vadāmi – lobhahetukampi, dosahetukampi, mohahetukampi. Iti kho, bhikkhave, lobho kammanidānasambhavo, doso kammanidānasambhavo, moho kammanidānasambhavo. Lobhakkhayā kammanidānasaṅkhayo, dosakkhayā kammanidānasaṅkhayo, mohakkhayā kammanidānasaṅkhayo”ti. Aṭṭhamaṃ.

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一百七十四 业的因缘

一 “诸比丘！我说杀生有三种原因，［即］：因为贪婪、因为嗔恨、因为愚痴。诸比丘！我说偷盗（不与取）有三种原因，［即］：因为贪婪、因为嗔恨、因为愚痴。诸比丘！我说邪淫（欲邪行）有三种原因，［即］：因为贪婪、因为嗔恨、因为愚痴。诸比丘！我说说谎（虚诳语）有三种原因，［即］：因为贪婪、因为嗔恨、因为愚痴。诸比丘！我说两舌（离间语）有三种原因，［即］：因为贪婪、因为嗔恨、因为愚痴。诸比丘！我说恶口（粗恶语）有三种原因，［即］：因为贪婪、因为嗔恨、因为愚痴。诸比丘！我说绮语（秽语）有三种原因，［即］：因为贪婪、因为嗔恨、因为愚痴。诸比丘！我说贪婪（贪欲）有三种原因，［即］：因为贪婪、因为嗔恨、因为愚痴。诸比丘！我说嗔恨（瞋恚）有三种原因，［即］：因为贪婪、因为嗔恨、因为愚痴。诸比丘！我说邪见有三种原因，［即］：因为贪婪、因为嗔恨、因为愚痴。

二 诸比丘！像这样，贪是业生起的因缘，嗔是业生起的因缘，痴是业生起的因缘；贪的灭尽就是业因缘的灭尽，嗔的灭尽就是业因缘的灭尽，痴的灭尽就是业因缘的灭尽。”

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 10.155-210)/4.2 Jāṇussoṇivagga 生闻品 (AN 10.167-177)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.9 Parikkamanasutta 出离 (AN 10.175)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Parikkamanasuttaṃ

175. “Saparikkamano ayaṃ, bhikkhave, dhammo, nāyaṃ dhammo aparikkamano. Kathañca, bhikkhave, saparikkamano ayaṃ dhammo, nāyaṃ dhammo aparikkamano? Pāṇātipātissa, bhikkhave, pāṇātipātā veramaṇī parikkamanaṃ hoti. Adinnādāyissa, bhikkhave, adinnādānā veramaṇī parikkamanaṃ hoti. Kāmesumicchācārissa, bhikkhave, kāmesumicchācārā veramaṇī parikkamanaṃ hoti. Musāvādissa, bhikkhave, musāvādā veramaṇī parikkamanaṃ hoti. Pisuṇavācassa, bhikkhave, pisuṇāya vācāya veramaṇī parikkamanaṃ hoti. Pharusavācassa, bhikkhave, pharusāya vācāya veramaṇī parikkamanaṃ hoti. Samphappalāpissa, bhikkhave, samphappalāpā veramaṇī parikkamanaṃ hoti. Abhijjhālussa, bhikkhave, anabhijjhā parikkamanaṃ hoti. Byāpannacittassa [byāpādassa (sī. pī. ka.), byāpannassa (syā.)], bhikkhave, abyāpādo parikkamanaṃ hoti. Micchādiṭṭhissa, bhikkhave, sammādiṭṭhi parikkamanaṃ hoti. Evaṃ kho, bhikkhave, saparikkamano ayaṃ dhammo, nāyaṃ dhammo aparikkamano”ti. Navamaṃ.

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一百七十五 出离（超越/对治）

一 “诸比丘！此法有超越（或译：对治、出离）的方法，此法并非没有超越的方法。诸比丘！如何说此法有超越的方法，此法并非没有超越的方法呢？

二 诸比丘！对于杀生者来说，远离杀生就是超越的方法。［诸比丘！对于偷盗（不与取）者来说，远离偷盗（不与取）就是超越的方法。］诸比丘！对于邪淫（欲邪行）者来说，远离邪淫（欲邪行）就是超越的方法。诸比丘！对于说谎（虚诳语）者来说，远离说谎（虚诳语）就是超越的方法。诸比丘！对于两舌（离间语）者来说，远离两舌（离间语）就是超越的方法。诸比丘！对于恶口（粗恶语）者来说，远离恶口（粗恶语）就是超越的方法。诸比丘！对于绮语（杂秽语）者来说，远离绮语（杂秽语）就是超越的方法。诸比丘！对于贪婪（贪欲）者来说，不贪婪（无贪）就是超越的方法。诸比丘！对于嗔恨（瞋恚）者来说，不嗔恨（无瞋）就是超越的方法。诸比丘！对于邪见者来说，正见就是超越的方法。诸比丘！像这样，此法是有超越的方法的。”

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 10.155-210)/4.2 Jāṇussoṇivagga 生闻品 (AN 10.167-177)”

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【经名】 4.2.10 Cundasutta 金匠淳陀 (AN 10.176)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Cundasuttaṃ

176. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā pāvāyaṃ [campāyaṃ (ka. sī.) dī. ni. 2.189 passitabbaṃ] viharati cundassa kammāraputtassa ambavane. Atha kho cundo kammāraputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho cundaṃ kammāraputtaṃ bhagavā etadavoca – “kassa no tvaṃ, cunda, soceyyāni rocesī”ti? “Brāhmaṇā, bhante, pacchābhūmakā kamaṇḍalukā sevālamālikā [sevālamālakā (sī. syā. pī.)] aggiparicārikā udakorohakā soceyyāni paññapenti; tesāhaṃ soceyyāni rocemī”ti.

“Yathā kathaṃ pana, cunda, brāhmaṇā pacchābhūmakā kamaṇḍalukā sevālamālikā aggiparicārikā udakorohakā soceyyāni paññapentī”ti? “Idha, bhante, brāhmaṇā pacchābhūmakā kamaṇḍalukā sevālamālikā aggiparicārikā udakorohakā. Te sāvakaṃ [sāvake (syā. ka.)] evaṃ samādapenti – ‘ehi tvaṃ, ambho purisa, kālasseva [sakālasseva (syā.)] uṭṭhahantova [uṭṭhahanto (syā.), vuṭṭhahantova (pī. ka.)] sayanamhā pathaviṃ āmaseyyāsi; no ce pathaviṃ āmaseyyāsi, allāni gomayāni āmaseyyāsi; no ce allāni gomayāni āmaseyyāsi, haritāni tiṇāni āmaseyyāsi; no ce haritāni tiṇāni āmaseyyāsi, aggiṃ paricareyyāsi; no ce aggiṃ paricareyyāsi, pañjaliko ādiccaṃ namasseyyāsi; no ce pañjaliko ādiccaṃ namasseyyāsi, sāyatatiyakaṃ udakaṃ oroheyyāsī’ti. Evaṃ kho, bhante, brāhmaṇā pacchābhūmakā kamaṇḍalukā sevālamālikā aggiparicārikā udakorohakā soceyyāni paññapenti; tesāhaṃ soceyyāni rocemī”ti.

“Aññathā kho, cunda, brāhmaṇā pacchābhūmakā kamaṇḍalukā sevālamālikā aggiparicārikā udakorohakā soceyyāni paññapenti, aññathā ca pana ariyassa vinaye soceyyaṃ hotī”ti. “Yathā kathaṃ pana, bhante, ariyassa vinaye soceyyaṃ hoti? Sādhu me, bhante, bhagavā tathā dhammaṃ desetu yathā ariyassa vinaye soceyyaṃ hotī”ti.

“Tena hi, cunda, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti. “Evaṃ, bhante”ti kho cundo kammāraputto bhagavato paccassosi. Bhagavā etadavoca –

“Tividhaṃ kho, cunda, kāyena asoceyyaṃ hoti; catubbidhaṃ vācāya asoceyyaṃ hoti; tividhaṃ manasā asoceyyaṃ hoti.

“Kathañca, cunda, tividhaṃ kāyena asoceyyaṃ hoti? “Idha, cunda, ekacco pāṇātipātī hoti luddo lohitapāṇi hatapahate niviṭṭho adayāpanno sabbapāṇabhūtesu [pāṇabhūtesu (ka.)].

“Adinnādāyī hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ gāmagataṃ vā araññagataṃ vā taṃ adinnaṃ theyyasaṅkhātaṃ ādātā hoti.

“Kāmesumicchācārī hoti. Yā tā māturakkhitā piturakkhitā mātāpiturakkhitā [natthi sī. syā. pī. potthakesu] bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā [natthi sī. syā. pī. potthakesu] dhammarakkhitā sasāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi, tathārūpāsu cārittaṃ āpajjitā hoti. Evaṃ kho, cunda, tividhaṃ kāyena asoceyyaṃ hoti.

“Kathañca, cunda, catubbidhaṃ vācāya asoceyyaṃ hoti? Idha, cunda, ekacco musāvādī hoti. Sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho – ‘ehambho purisa, yaṃ jānāsi taṃ vadehī’ti [so ajānaṃ vā ahaṃ jānāmīti, jānaṃ vā ahaṃ na jānāmīti, apassaṃ vā ahaṃ passāmīti, passaṃ vā ahaṃ na passāmīti (pī. ka.) evamuparipi], so ajānaṃ vā āha ‘jānāmī’ti, jānaṃ vā āha ‘na jānāmī’ti; apassaṃ vā āha ‘passāmī’ti, passaṃ vā āha ‘na passāmī’ti [so ajānaṃ vā ahaṃ jānāmīti, jānaṃ vā ahaṃ na jānāmīti, apassaṃ vā ahaṃ passāmīti, passaṃ vā ahaṃ na passāmīti (pī. ka.) evamuparipi]. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti.

“Pisuṇavāco hoti. Ito sutvā amutra akkhātā imesaṃ bhedāya, amutra vā sutvā imesaṃ akkhātā amūsaṃ bhedāya. Iti samaggānaṃ vā bhettā [bhedātā (ka.)], bhinnānaṃ vā anuppadātā, vaggārāmo vaggarato vagganandī vaggakaraṇiṃ vācaṃ bhāsitā hoti.

“Pharusavāco hoti. Yā sā vācā aṇḍakā kakkasā parakaṭukā parābhisajjanī kodhasāmantā asamādhisaṃvattanikā, tathārūpiṃ vācaṃ bhāsitā hoti.

“Samphappalāpī hoti akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī; anidhānavatiṃ vācaṃ bhāsitā hoti akālena anapadesaṃ apariyantavatiṃ anatthsaṃhitaṃ. Evaṃ kho, cunda, catubbidhaṃ vācāya asoceyyaṃ hoti.

“Kathañca, cunda, tividhaṃ manasā asoceyyaṃ hoti? Idha, cunda, ekacco abhijjhālu hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ taṃ abhijjhātā [abhijjhitā (ka.) ma. ni. 1.440 passitabbaṃ] hoti – ‘aho vata yaṃ parassa taṃ mamassā’ti.

“Byāpannacitto hoti paduṭṭhamanasaṅkappo – ‘ime sattā haññantu vā bajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesun’ti [mā vā ahesuṃ iti vā ti (sī. pī. ka.)].

“Micchādiṭṭhiko hoti viparītadassano – ‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukaṭadukkaṭānaṃ [natthettha pāṭhabhedo] kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Evaṃ kho, cunda, manasā tividhaṃ asoceyyaṃ hoti.

“Ime kho, cunda, dasa akusalakammapathā [akusalā kammapathā (?)]. Imehi kho, cunda, dasahi akusalehi kammapathehi samannāgato kālasseva uṭṭhahantova sayanamhā pathaviṃ cepi āmasati, asuciyeva hoti; no cepi pathaviṃ āmasati, asuciyeva hoti.

“Allāni cepi gomayāni āmasati, asuciyeva hoti; no cepi allāni gomayāni āmasati, asuciyeva hoti.

“Haritāni cepi tiṇāni āmasati, asuciyeva hoti; no cepi haritāni tiṇāni āmasati, asuciyeva hoti.

“Aggiṃ cepi paricarati, asuciyeva hoti, no cepi aggiṃ paricarati, asuciyeva hoti.

“Pañjaliko cepi ādiccaṃ namassati, asuciyeva hoti; no cepi pañjaliko ādiccaṃ namassati, asuciyeva hoti.

“Sāyatatiyakaṃ cepi udakaṃ orohati, asuciyeva hoti; no cepi sāyatatiyakaṃ udakaṃ orohati, asuciyeva hoti. Taṃ kissa hetu? Ime, cunda, dasa akusalakammapathā asucīyeva [asucicceva (syā.)] honti asucikaraṇā ca.

“Imesaṃ pana, cunda, dasannaṃ akusalānaṃ kammapathānaṃ samannāgamanahetu nirayo paññāyati, tiracchānayoni paññāyati, pettivisayo paññāyati, yā vā [yā ca (ka.)] panaññāpi kāci duggatiyo [duggati hoti (syā. ka.)].

“Tividhaṃ kho, cunda, kāyena soceyyaṃ hoti; catubbidhaṃ vācāya soceyyaṃ hoti; tividhaṃ manasā soceyyaṃ hoti.

“Kathaṃ, cunda, tividhaṃ kāyena soceyyaṃ hoti? Idha, cunda, ekacco pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati.

“Adinnādānaṃ pahāya, adinnādānā paṭivirato hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ gāmagataṃ vā araññagataṃ vā, na taṃ adinnaṃ [taṃ nādinnaṃ (ka. sī., ma. ni. 1.441)] theyyasaṅkhātaṃ ādātā hoti.

“Kāmesumicchācāraṃ pahāya, kāmesumicchācārā paṭivirato hoti yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sasāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi, tathārūpāsu na cārittaṃ āpajjitā hoti. Evaṃ kho, cunda, tividhaṃ kāyena soceyyaṃ hoti.

“Kathañca, cunda, catubbidhaṃ vācāya soceyyaṃ hoti? Idha, cunda, ekacco musāvādaṃ pahāya musāvādā paṭivirato hoti. Sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho – ‘ehambho purisa, yaṃ jānāsi taṃ vadehī’ti, so ajānaṃ vā āha ‘na jānāmī’ti, jānaṃ vā āha ‘jānāmī’ti, apassaṃ vā āha ‘na passāmī’ti, passaṃ vā āha ‘passāmī’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti.

“Pisuṇaṃ vācaṃ pahāya, pisuṇāya vācāya paṭivirato hoti – na ito sutvā amutra akkhātā imesaṃ bhedāya, na amutra vā sutvā imesaṃ akkhātā amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti.

“Pharusaṃ vācaṃ pahāya, pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṃ vācaṃ bhāsitā hoti.

“Samphappalāpaṃ pahāya, samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī; nidhānavatiṃ vācaṃ bhāsitā hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ. Evaṃ kho, cunda, catubbidhaṃ vācāya soceyyaṃ hoti.

“Kathañca, cunda, tividhaṃ manasā soceyyaṃ hoti? Idha, cunda, ekacco anabhijjhālu hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ taṃ anabhijjhitā hoti – ‘aho vata yaṃ parassa taṃ mamassā’ti.

“Abyāpannacitto hoti appaduṭṭhamanasaṅkappo – ‘ime sattā averā hontu [idaṃ padaṃ sī. syā. pī. potthakesu natthi, tathā ma. ni. 1.441] abyāpajjā, anīghā sukhī attānaṃ pariharantū’ti.

“Sammādiṭṭhiko hoti aviparītadassano – ‘atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukaṭadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Evaṃ kho, cunda, tividhaṃ manasā soceyyaṃ hoti.

“Ime kho, cunda, dasa kusalakammapathā. Imehi kho, cunda, dasahi kusalehi kammapathehi samannāgato kālasseva uṭṭhahantova sayanamhā pathaviṃ cepi āmasati, suciyeva hoti; no cepi pathaviṃ āmasati, suciyeva hoti.

“Allāni cepi gomayāni āmasati, suciyeva hoti; no cepi allāni gomayāni āmasati, suciyeva hoti.

“Haritāni cepi tiṇāni āmasati, suciyeva hoti; no cepi haritāni tiṇāni āmasati, suciyeva hoti.

“Aggiṃ cepi paricarati, suciyeva hoti; no cepi aggiṃ paricarati, suciyeva hoti.

“Pañjaliko cepi ādiccaṃ namassati, suciyeva hoti; no cepi pañjaliko ādiccaṃ namassati, suciyeva hoti.

“Sāyatatiyakaṃ cepi udakaṃ orohati, suciyeva hoti; no cepi sāyatatiyakaṃ udakaṃ orohati, suciyeva hoti. Taṃ kissa hetu? Ime, cunda, dasa kusalakammapathā sucīyeva honti sucikaraṇā ca.

“Imesaṃ pana, cunda, dasannaṃ kusalānaṃ kammapathānaṃ samannāgamanahetu devā paññāyanti, manussā paññāyanti, yā vā panaññāpi kāci sugatiyo”ti [sugati hotīti (syā.), sugati hoti (ka.)].

Evaṃ vutte cundo kammāraputto bhagavantaṃ etadavoca – “abhikkantaṃ, bhante…pe… upāsakaṃ maṃ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Dasamaṃ.

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一百七十六 金匠淳陀

一 那时，世尊住在波婆城金匠淳陀的芒果园。当时，金匠淳陀前往世尊那里，到了之后，礼敬世尊，退到一旁坐下。在一旁坐下后，世尊对金匠淳陀说：

“淳陀！你喜欢哪些人的清净修行呢？”

“大德！西方的婆罗门们拿着水罐，用苔草做花环，侍奉火，通过水浴来修行清净，我就喜欢他们的这种清净修行。”

“淳陀！西方的婆罗门们拿着水罐，用苔草做花环，侍奉火，通过水浴来修行清净，具体是怎么样的呢？”

“大德！是这样的，西方的婆罗门们拿着水罐，用苔草做花环，侍奉火，进行水浴，他们这样劝导弟子说：‘喂，男子！早上从卧处起来，要摸地！如果不能摸地，就摸湿牛粪！如果不能摸湿牛粪，就摸青草！如果不能摸青草，就侍奉火！如果不能侍奉火，就合掌礼拜太阳！如果不能合掌礼拜太阳，就在傍晚时分，下水三次沐浴！’大德！像这样，西方的婆罗门们拿着水罐，用苔草做花环，侍奉火，通过水浴来修行清净，我就喜欢他们的这种清净修行。”

“淳陀！西方的婆罗门们拿着水罐，用苔草做花环，侍奉火，通过水浴来修行清净，这和圣者律中的清净修行是不同的。”

“那么，大德！圣者律中的清净修行是怎样的呢？恳请大德世尊为我说法，圣者律中的清净修行是怎样的呢？”

“淳陀！既然如此，仔细听！好好记在心里！我这就说。”

“是的，大德！”

金匠淳陀回答世尊。世尊于是说：

二 “淳陀！通过身体造作的不清净行为有三种，通过言语造作的不清净行为有四种，通过意念造作的不清净行为有三种。

淳陀！通过身体造作的不清净行为是哪三种呢？

三 淳陀！是这样的，有些人杀害生命、凶残暴戾、双手沾满鲜血，专门想着杀害、捶打（众生），对一切生命都没有慈悲心。

偷盗（不与取），无论在村落还是在空旷处，未经允许就拿走他人的财物。

邪淫（在感官欲望上行为不正当），与那些有母亲守护、父亲守护、父母共同守护、兄弟守护、姐妹守护、亲属守护、同族守护、法律守护的（女性），有丈夫的、会受到刑罚保护的，甚至只是（短暂）以花环订婚的女子发生不正当关系。

淳陀！像这样，通过身体造作的不清净行为有三种。

淳陀！通过言语造作的不清净行为是哪四种呢？

四 淳陀！是这样的，有些人说谎话（妄语）。无论是在大会中、集会中、亲属中、团体中、王家中，被传唤作证人询问：‘喂，男子！说出你知道的’；他不知道却说‘知道’，知道却说‘不知道’；没看见却说‘看见’，看见却说‘没看见’；像这样，为了自己、或为了他人、或为了一点点利益而故意说谎。

说离间语（两舌）。为了离间他们，在这里听了到那里说；或者在那里听了到这里说；像这样，使和合的人分裂，助长已分裂的人（不和）；乐于分派、喜欢分派、热衷分派，说引起分派的话。

说粗恶语（恶口）。话说得粗鲁、刺耳、伤人、斥责他人，充满愤怒，说导致不和的话。

说无益语（绮语）。不合时宜地说、不真实地说、无意义地说、不符法地说、不符律地说；在不适当的时候说没有价值、没有根据、没有节制、不能带来利益的话。

淳陀！像这样，通过言语造作的不清净行为有四种。

淳陀！通过意念造作的不清净行为是哪三种呢？

五 淳陀！是这样的，有些人贪婪（贪欲），贪求他人的财物，想着：‘啊！但愿别人的东西都归我所有！’。

怀有恶意（嗔恚），心里恶意地盘算：‘愿这些众生被杀害、被捆绑、被消灭、被毁灭，或者愿他们根本不存在！’。

持有错误见解（邪见），颠倒的看法，认为：‘没有布施，没有献供，没有祭祀；没有善行恶行的果报；没有此世，没有他世；没有母亲，没有父亲；没有化生的众生；世上没有通过正确修行、正确实践而亲身证悟此世他世并为人宣说的沙门、婆罗门。’

淳陀！像这样，通过意念造作的不清净行为有三种。

六 淳陀！这就是十种不善业道。淳陀！具备这十种不善业道的人，即使早上从卧处起来摸了地，仍然是不清净的；即使不摸地，也是不清净的；即使摸了湿牛粪，仍然是不清净的；即使不摸湿牛粪，也是不清净的；即使摸了青草，仍然是不清净的；即使不摸青草，也是不清净的；即使侍奉了火，仍然是不清净的；即使不侍奉火，也是不清净的；即使合掌礼拜了太阳，仍然是不清净的；即使不合掌礼拜太阳，也是不清净的；即使在傍晚时分下水三次沐浴，仍然是不清净的；即使不在傍晚时分下水三次沐浴，也是不清净的。这是为什么呢？淳陀！因为这十种不善业道本身就是不清净的，并且导致不清净。淳陀！由于具备这十种不善业道，（将来）就会投生到地狱、畜生道、饿鬼道，或其他任何恶趣。

七 淳陀！通过身体造作的清净行为有三种，通过言语造作的清净行为有四种，通过意念造作的清净行为有三种。

淳陀！通过身体造作的清净行为是哪三种呢？

八 淳陀！是这样的，有些人断除杀生、远离杀生，放下棍棒、放下刀枪，有惭愧心、有慈悲心，利益、怜悯一切众生而生活。

断除偷盗、远离偷盗，无论在村落还是在空旷处，不拿取未被给予的他人的财物。

断除邪淫、远离邪淫，不与那些有母亲守护、父亲守护、父母共同守护、兄弟守护、姐妹守护、亲属守护、同族守护、法律守护的（女性），有丈夫的、会受到刑罚保护的，甚至只是（短暂）以花环订婚的女子发生不正当关系。

淳陀！像这样，通过身体造作的清净行为有三种。

淳陀！通过言语造作的清净行为是哪四种呢？

九 淳陀！是这样的，有些人断除说谎、远离说谎。无论是在大会中、集会中、亲属中、团体中、王家中，被传唤作证人询问：‘喂，男子！说出你知道的’，他不知道就说‘不知道’，知道就说‘知道’，没看见就说‘没看见’，看见就说‘看见’；像这样，不为了自己、或为了他人、或为了一点点利益而故意说谎。

断除离间语、远离离间语。不为了离间他们，在这里听了不到那里说；在那里听了也不到这里说；而是使已分裂的人和合，鼓励和合的人（更加和合）；乐于和合、喜欢和合、热衷和合，说促进和合的话。

断除粗恶语、远离粗恶语。说那些温和、悦耳、可爱、入心、优雅、令众人喜爱、令众人满意的言语。

断除无益语、远离无益语。合时宜地说、真实地说、有意义地说、符法地说、符律地说；在适当的时候说有价值、有根据、有节制、能带来利益的话。

淳陀！像这样，通过言语造作的清净行为有四种。

淳陀！通过意念造作的清净行为是哪三种呢？

一〇 淳陀！是这样的，有些人不贪婪（无贪），不贪求他人的财物，不想着：‘啊！但愿别人的东西都归我所有！’。

没有恶意（无嗔），心里没有恶意地盘算，而是想：‘愿这些众生没有怨仇、没有伤害、没有烦恼，愿他们快乐地自我维护！’。

持有正确见解（正见），没有颠倒的看法，认为：‘有布施，有献供，有祭祀；有善行恶行的果报；有此世，有他世；有母亲，有父亲；有化生的众生；世上有通过正确修行、正确实践而亲身证悟此世他世并为人宣说的沙门、婆罗门。’

淳陀！像这样，通过意念造作的清净行为有三种。

一一 淳陀！这就是十种善业道。淳陀！具备这十种善业道的人，即使早上从卧处起来摸了地，也是清净的；即使不摸地，也是清净的；即使摸了湿牛粪，也是清净的；即使不摸湿牛粪，也是清净的；即使摸了青草，也是清净的；即使不摸青草，也是清净的；即使侍奉了火，也是清净的；即使不侍奉火，也是清净的；即使合掌礼拜了太阳，也是清净的；即使不合掌礼拜太阳，也是清净的；即使在傍晚时分下水三次沐浴，也是清净的；即使不在傍晚时分下水三次沐浴，也是清净的。这是为什么呢？淳陀！因为这十种善业道本身就是清净的，并且导致清净。淳陀！由于具备这十种善业道，（将来）就会投生到天界、人界，或其他任何善趣。”

一二 听完这番话，金匠淳陀对世尊说：

“太好了！太好了！大德！[就像扶起跌倒的人，显露遮蔽的事物，给迷路的人指路，在黑暗中举起灯火让有眼睛的人能看见东西一样；世尊也像这样用种种善巧方便，开示了法。我在此皈依世尊、法和比丘僧团。] 大德世尊！请接受我为优婆塞（在家男弟子），从今日起，尽形寿皈依。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 10.155-210)/4.2 Jāṇussoṇivagga 生闻品 (AN 10.167-177)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2.11 Jāṇussoṇisutta 婆罗门生闻 (AN 10.177)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Jāṇussoṇisuttaṃ

177. Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca –

“Mayamassu, bho gotama, brāhmaṇā nāma. Dānāni dema, saddhāni karoma – ‘idaṃ dānaṃ petānaṃ ñātisālohitānaṃ upakappatu, idaṃ dānaṃ petā ñātisālohitā paribhuñjantū’ti. Kacci taṃ, bho gotama, dānaṃ petānaṃ ñātisālohitānaṃ upakappati; kacci te petā ñātisālohitā taṃ dānaṃ paribhuñjantī”ti? “Ṭhāne kho, brāhmaṇa, upakappati, no aṭṭhāne”ti.

“Katamaṃ pana, bho [katamañca pana bho (sī. pī.) katamaṃ (syā.)] gotama, ṭhānaṃ, katamaṃ aṭṭhānan”ti? “Idha, brāhmaṇa, ekacco pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhiko hoti. So kāyassa bhedā paraṃ maraṇā nirayaṃ upapajjati. Yo nerayikānaṃ sattānaṃ āhāro, tena so tattha yāpeti, tena so tattha tiṭṭhati. Idampi [idaṃ (syā.)] kho, brāhmaṇa, aṭṭhānaṃ yattha ṭhitassa taṃ dānaṃ na upakappati.

“Idha pana, brāhmaṇa, ekacco pāṇātipātī…pe… micchādiṭṭhiko hoti. So kāyassa bhedā paraṃ maraṇā tiracchānayoniṃ upapajjati. Yo tiracchānayonikānaṃ sattānaṃ āhāro, tena so tattha yāpeti, tena so tattha tiṭṭhati. Idampi kho, brāhmaṇa, aṭṭhānaṃ yattha ṭhitassa taṃ dānaṃ na upakappati.

“Idha pana, brāhmaṇa, ekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhiko hoti. So kāyassa bhedā paraṃ maraṇā manussānaṃ sahabyataṃ upapajjati. Yo manussānaṃ āhāro, tena so tattha yāpeti, tena so tattha tiṭṭhati. Idampi kho, brāhmaṇa, aṭṭhānaṃ yattha ṭhitassa taṃ dānaṃ na upakappati.

“Idha pana, brāhmaṇa, ekacco pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhiko hoti. So kāyassa bhedā paraṃ maraṇā devānaṃ sahabyataṃ upapajjati. Yo devānaṃ āhāro, tena so tattha yāpeti, tena so tattha tiṭṭhati. Idampi, brāhmaṇa, aṭṭhānaṃ yattha ṭhitassa taṃ dānaṃ upakappati.

“Idha pana, brāhmaṇa, ekacco pāṇātipātī hoti…pe… micchādiṭṭhiko hoti. So kāyassa bhedā paraṃ maraṇā pettivisayaṃ upapajjati. Yo pettivesayikānaṃ sattānaṃ āhāro, tena so tattha yāpeti, tena so tattha tiṭṭhati, yaṃ vā panassa ito anuppavecchanti mittāmaccā vā ñātisālohitā vā [mittā vā amaccā vā ñātī vā sālohitā vā (sī. pī.)], tena so tattha yāpeti, tena so tattha tiṭṭhati. Idaṃ kho, brāhmaṇa, ṭhānaṃ yattha ṭhitassa taṃ dānaṃ upakappatī”ti.

“Sace pana, bho gotama, so peto ñātisālohito taṃ ṭhānaṃ anupapanno hoti, ko taṃ dānaṃ paribhuñjatī”ti? “Aññepissa, brāhmaṇa, petā ñātisālohitā taṃ ṭhānaṃ upapannā honti, te taṃ dānaṃ paribhuñjantī”ti.

“Sace pana, bho gotama, so ceva peto ñātisālohito taṃ ṭhānaṃ anupapanno hoti aññepissa ñātisālohitā petā taṃ ṭhānaṃ anupapannā honti, ko taṃ dānaṃ paribhuñjatī”ti? “Aṭṭhānaṃ kho etaṃ, brāhmaṇa, anavakāso yaṃ taṃ ṭhānaṃ vivittaṃ assa iminā dīghena addhunā yadidaṃ petehi ñātisālohitehi. Api ca, brāhmaṇa, dāyakopi anipphalo”ti.

“Aṭṭhānepi bhavaṃ gotamo parikappaṃ vadatī”ti? “Aṭṭhānepi kho ahaṃ, brāhmaṇa, parikappaṃ vadāmi. Idha, brāhmaṇa, ekacco pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhiko hoti; so dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. So kāyassa bhedā paraṃ maraṇā hatthīnaṃ sahabyataṃ upapajjati. So tattha lābhī hoti annassa pānassa mālānānālaṅkārassa [mālāgandhavilepanassa nānālaṅkārassa (ka.)].

“Yaṃ kho, brāhmaṇa, idha pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhiko, tena so kāyassa bhedā paraṃ maraṇā hatthīnaṃ sahabyataṃ upapajjati. Yañca kho so dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ, tena so tattha lābhī hoti annassa pānassa mālānānālaṅkārassa.

“Idha pana, brāhmaṇa, ekacco pāṇātipātī hoti…pe… micchādiṭṭhiko hoti. So dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. So kāyassa bhedā paraṃ maraṇā assānaṃ sahabyataṃ upapajjati…pe… gunnaṃ sahabyataṃ upapajjati…pe… kukkurānaṃ sahabyataṃ upapajjati [“kukkurānaṃ sahabyataṃ upapajjatī”ti ayaṃ vāro kesuci sīhaḷapotthakesu na dissatīti iṅgalisapotthake adholipi. taṃ dasavāragaṇanāya sameti]. So tattha lābhī hoti annassa pānassa mālānānālaṅkārassa.

“Yaṃ kho, brāhmaṇa, idha pāṇātipātī…pe. … micchādiṭṭhiko, tena so kāyassa bhedā paraṃ maraṇā kukkurānaṃ sahabyataṃ upapajjati. Yañca kho so dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ, tena so tattha lābhī hoti annassa pānassa mālānānālaṅkārassa.

“Idha pana, brāhmaṇa, ekacco pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhiko hoti. So dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. So kāyassa bhedā paraṃ maraṇā manussānaṃ sahabyataṃ upapajjati. So tattha lābhī hoti mānusakānaṃ pañcannaṃ kāmaguṇānaṃ.

“Yaṃ kho, brāhmaṇa, idha pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhiko, tena so kāyassa bhedā paraṃ maraṇā manussānaṃ sahabyataṃ upapajjati. Yañca kho so dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ, tena so tattha lābhī hoti mānusakānaṃ pañcannaṃ kāmaguṇānaṃ.

“Idha pana, brāhmaṇa, ekacco pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhiko hoti. So dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. So kāyassa bhedā paraṃ maraṇā devānaṃ sahabyataṃ upapajjati. So tattha lābhī hoti dibbānaṃ pañcannaṃ kāmaguṇānaṃ.

“Yaṃ kho, brāhmaṇa, idha pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhiko, tena so kāyassa bhedā paraṃ maraṇā devānaṃ sahabyataṃ upapajjati. Yañca kho so dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ, tena so tattha lābhī hoti dibbānaṃ pañcannaṃ kāmaguṇānaṃ. Api ca, brāhmaṇa, dāyakopi anipphalo”ti.

“Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! Yāvañcidaṃ, bho gotama, alameva dānāni dātuṃ, alaṃ saddhāni kātuṃ, yatra hi nāma dāyakopi anipphalo”ti. “Evametaṃ, brāhmaṇa [evametaṃ brāhmaṇa evametaṃ brāhmaṇa (sī. syā.)], dāyakopi hi, brāhmaṇa, anipphalo”ti.

“Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Ekādasamaṃ.

Jāṇussoṇivaggo [yamakavaggo (ka.)] dutiyo.

☸---------------------------------------------------------------------

一百七十七 婆罗门生闻

一 那时，婆罗门生闻前往世尊所在的地方，到了之后与世尊互相问候，说了些令人愉快、值得忆念的话后，退坐到一旁。坐在一旁的婆罗门生闻对世尊说：

“尊敬的乔达摩！我们婆罗门布施财物、作福德之事，心想‘愿这些布施能送达给已去世的亲属血缘，愿已去世的亲属血缘能享用到这些布施’。尊敬的乔达摩！这些布施能送达给已去世的亲属血缘吗？已去世的亲属血缘能享用到这些布施吗？”

“婆罗门！如果在相应的境界就能送达，如果不在相应的境界就不能。”

“尊敬的乔达摩！什么是相应的境界呢？什么是不相应的境界呢？”

二 “婆罗门！是这样的，有些人杀生、偷盗、邪淫、说谎、离间语、粗恶语、无益语、贪婪、怀有恶意、持有邪见，他身体毁坏、死亡之后投生到地狱。他在那里，依靠地狱众生的食物维持生命、安住。婆罗门！这就是不相应的境界，住在那里的众生无法享用到（人间）布施的（食物等）。

三 婆罗门！再者，是这样的，有些人杀生……乃至……持有邪见，他身体毁坏、死亡之后投生到畜生道。他在那里，依靠畜生道众生的食物维持生命、安住。婆罗门！这也是不相应的境界，住在那里的众生无法享用到（人间）布施的（食物等）。

四 婆罗门！再者，是这样的，有些人远离杀生、远离偷盗、远离邪淫、远离说谎、远离离间语、远离粗恶语、远离无益语、不贪婪、没有恶意、持有正见，他身体毁坏、死亡之后投生为人，成为人的同伴。他在那里，依靠人的食物维持生命、安住。婆罗门！这也是不相应的境界，住在那里的众生无法享用到（为亡者）布施的（食物等）。

五 婆罗门！再者，是这样的，有些人远离杀生……乃至……持有正见，他身体毁坏、死亡之后投生为天神，成为天神的同伴。他在那里，依靠天神的食物维持生命、安住。婆罗门！这也是不相应的境界，住在那里的众生无法享用到（为亡者）布施的（食物等）。

六 婆罗门！再者，是这样的，有些人杀生……乃至……持有邪见，他身体毁坏、死亡之后投生到饿鬼道（pettivisayaṃ）。他在那里，依靠饿鬼道众生的食物维持生命、安住，并且也依靠这个世界的朋友、熟人、亲属、血缘所布施的（食物等）维持生命、安住。婆罗门！这就是相应的境界，住在那里的众生能够享用到（人间为他们）布施的（食物等）。

七 “尊敬的乔达摩！如果那位已去世的亲属血缘没有投生到那个相应的境界（饿鬼道），那么谁享用那些布施呢？”

“婆罗门！其他投生到那个相应境界的已去世的亲属血缘，会享用那些布施。”

“尊敬的乔达摩！如果那位已去世的亲属血缘没有投生到那个相应的境界，其他的已去世亲属血缘也没有投生到那个相应的境界，那么谁享用那些布施呢？”

“婆罗门！在这么漫长的时间里，那个相应的境界（饿鬼道）完全没有任何（布施者的）已去世亲属血缘居住，这是不可能的（aṭṭhānaṃ... anavakāso）。而且，婆罗门！布施者也不会白费（不会没有果报）。”

“尊敬的乔达摩也说到了不相应境界中的果报差别吗？”

“婆罗门！是的，我也说到不相应境界中的果报差别。

婆罗门！是这样的，有些人杀生、偷盗、邪淫、说谎、离间语、粗恶语、无益语、贪婪、怀有恶意、持有邪见，但他布施食物、饮料、衣服、车乘、花环、香、涂香、床、住所、灯具给沙门、婆罗门。他身体毁坏、死亡之后投生为大象，成为象的同伴。他在那里能得到食物、饮料、花环和各种装饰。婆罗门！因为他在此世杀生、偷盗、邪淫、说谎、离间语、粗恶语、无益语、贪婪、怀有恶意、持有邪见，所以他身体毁坏、死亡之后投生为大象，成为象的同伴；又因为他曾布施食物、饮料、衣服、车乘、花环、香、涂香、床、住所、灯具给沙门、婆罗门，所以他在那里能得到食物、饮料、花环和各种装饰。

婆罗门！再者，是这样的，有些人杀生、偷盗、邪淫、说谎、离间语、粗恶语、无益语、贪婪、怀有恶意、持有邪见，但他布施食物、饮料、衣服、车乘、花环、香、涂香、床、住所、灯具给沙门、婆罗门。他身体毁坏、死亡之后投生为马的同伴……乃至……投生为牛的同伴……乃至……投生为狗的同伴，他在那里能得到食物、饮料、花环和各种装饰。

婆罗门！因为他在此世杀生、偷盗、邪淫、说谎、离间语、粗恶语、无益语、贪婪、怀有恶意、持有邪见，所以他身体毁坏、死亡之后投生为狗的同伴；又因为他曾布施食物、饮料、衣服、车乘、花环、香、涂香、床、住所、灯具给沙门、婆罗门，所以他在那里能得到食物、饮料、花环和各种装饰。

婆罗门！再者，是这样的，有些人远离杀生、远离偷盗、远离邪淫、远离说谎、远离离间语、远离粗恶语、远离无益语、不贪婪、没有恶意、持有正见，并且他布施食物、饮料、衣服、车乘、花环、香、涂香、床、住所、灯具给沙门、婆罗门。他身体毁坏、死亡之后投生为人，成为人的同伴。他在那里能享受人的五种妙欲（色声香味触）。婆罗门！因为他在此世远离杀生、远离偷盗、远离邪淫、远离说谎、远离离间语、远离粗恶语、远离无益语、不贪婪、没有恶意、持有正见，所以他身体毁坏、死亡之后投生为人，成为人的同伴；又因为他曾布施食物、饮料、衣服、车乘、花环、香、涂香、床、住所、灯具给沙门、婆罗门，所以他在那里能享受人的五种妙欲。

婆罗门！再者，是这样的，有些人远离杀生、[远离偷盗、远离邪淫、远离说谎、远离离间语、远离粗恶语、远离无益语、不贪婪、没有恶意、]持有正见，并且他布施食物、饮料、衣服、车乘、花环、香、涂香、床、住所、灯具给沙门、婆罗门。他身体毁坏、死亡之后投生为天神，成为天神的同伴。他在那里能享受天界的五种妙欲。婆罗门！因为他在此世远离杀生、[远离偷盗、远离邪淫、远离说谎、远离离间语、远离粗恶语、远离无益语、不贪婪、没有恶意、]持有正见，所以他身体毁坏、死亡之后投生为天神，成为天神的同伴；又因为他曾布施食物、饮料、衣服、车乘、花环、香、涂香、床、住所、灯具给沙门、婆罗门，所以他在那里能享受天界的五种妙欲。

婆罗门！布施者是不会白费的（不会没有果报）。”

八 “真是稀有啊，尊敬的乔达摩！真是前所未有啊，尊敬的乔达摩！确实应该布施，确实应该作福德之事，因为布施者是不会白费的啊！”

“正是如此，婆罗门！正是如此，婆罗门！布施者是不会白费的。”

“太好了！太好了！尊敬的乔达摩！[就像扶起跌倒的人，显露遮蔽的事物，给迷路的人指路，在黑暗中举起灯火让有眼睛的人能看见东西一样；世尊也像这样用种种善巧方便，开示了法。我在此皈依尊敬的乔达摩、法和比丘僧团。] 请尊敬的乔达摩接受我为优婆塞，从今日起，尽形寿皈依。”

第十七 生闻品[终]

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 10.155-210)/4.3 Sādhuvagga 善良品 (AN 10.178-188)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3.1 Sādhusutta 善良与否 (AN 10.178)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(18) 3. Sādhuvaggo

1. Sādhusuttaṃ

178. [a. ni. 10.134] “Sādhuñca vo, bhikkhave, desessāmi asādhuñca. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Katamañca, bhikkhave, asādhu? Pāṇātipāto, adinnādānaṃ, kāmesumicchācāro, musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo, abhijjhā, byāpādo, micchādiṭṭhi – idaṃ vuccati, bhikkhave, asādhu.

“Katamañca, bhikkhave, sādhu? Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, anabhijjhā, abyāpādo, sammādiṭṭhi – idaṃ vuccati, bhikkhave, sādhū”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第十八 善良品

一百七十八 善良与否

一 “诸比丘！我将为你们说善良（sādhu）与不善（asādhu）。仔细听！好好记在心里！我这就说。”

“是的，大德！”

那些比丘回答世尊。世尊于是说：

二 “诸比丘！什么是不善呢？

就是杀生、偷盗、邪淫、说谎、离间语、粗恶语、无益语、贪婪、嗔恚、邪见。

诸比丘！这就称为不善。

三 诸比丘！什么是善良呢？

就是远离杀生、远离偷盗、远离邪淫、远离说谎、远离离间语、远离粗恶语、远离无益语、无贪、无嗔、正见。

诸比丘！这就称为善良。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 10.155-210)/4.3 Sādhuvagga 善良品 (AN 10.178-188)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3.2 Ariyadhammasutta 圣法 (AN 10.179)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Ariyadhammasuttaṃ

179. “Ariyadhammañca vo, bhikkhave, desessāmi anariyadhammañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, anariyo dhammo? Pāṇātipāto…pe… micchādiṭṭhi – ayaṃ vuccati, bhikkhave, anariyo dhammo.

“Katamo ca, bhikkhave, ariyo dhammo? Pāṇātipātā veramaṇī…pe… sammādiṭṭhi – ayaṃ vuccati, bhikkhave, ariyo dhammo”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

一百七十九 圣法

一 “诸比丘！我将为你们说圣法（ariyadhamma）与非圣法（anariyadhamma）。仔细听！好好记在心里！我这就说。” “是的，大德！” 那些比丘回答世尊。 世尊于是说：

二 “诸比丘！什么是非圣法呢？”

就是杀生、偷盗、邪淫、说谎、离间语、粗恶语、无益语、贪婪、嗔恚、邪见。

诸比丘！这就称为非圣法。

三 诸比丘！什么是圣法呢？

就是远离杀生、远离偷盗、远离邪淫、远离说谎、远离离间语、远离粗恶语、远离无益语、无贪、无嗔、正见。

诸比丘！这就称为圣法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 10.155-210)/4.3 Sādhuvagga 善良品 (AN 10.178-188)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3.3 Kusalasutta 善与不善 (AN 10.180)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Kusalasuttaṃ

180. “Kusalañca vo, bhikkhave, desessāmi akusalañca. Taṃ suṇātha…pe… katamañca, bhikkhave, akusalaṃ? Pāṇātipāto…pe… micchādiṭṭhi – idaṃ vuccati, bhikkhave, akusalaṃ.

“Katamañca, bhikkhave, kusalaṃ? Pāṇātipātā veramaṇī…pe… sammādiṭṭhi – idaṃ vuccati, bhikkhave, kusalan”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

一百八十 善与不善

一 “诸比丘！我将为你们说善（kusala）与不善（akusala）。仔细听！好好记在心里！我这就说。” “是的，大德！” 那些比丘回答世尊。 世尊于是说：

二 “诸比丘！什么是不善呢？

就是杀生、偷盗、邪淫、说谎、离间语、粗恶语、无益语、贪婪、嗔恚、邪见。

诸比丘！这就称为不善。

三 诸比丘！什么是善呢？

就是远离杀生、远离偷盗、远离邪淫、远离说谎、远离离间语、远离粗恶语、远离无益语、无贪、无嗔、正见。

诸比丘！这就称为善。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 10.155-210)/4.3 Sādhuvagga 善良品 (AN 10.178-188)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3.4 Atthasutta 义与非义 (AN 10.181)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Atthasuttaṃ

181. “Atthañca vo, bhikkhave, desessāmi anatthañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, anattho? Pāṇātipāto…pe… micchādiṭṭhi – ayaṃ vuccati, bhikkhave, anattho.

“Katamo ca, bhikkhave, attho? Pāṇātipātā veramaṇī…pe… sammādiṭṭhi – ayaṃ vuccati, bhikkhave, attho”ti. Catutthaṃ.

☸---------------------------------------------------------------------

一百八十一 义与非义

一 “诸比丘！我将为你们说义（attha）与非义（anattha）。仔细听！好好记在心里！我这就说。” “是的，大德！” 那些比丘回答世尊。 世尊于是说：

二 “诸比丘！什么是非义呢？

就是杀生、偷盗、邪淫、说谎、离间语、粗恶语、无益语、贪婪、嗔恚、邪见。

诸比丘！这就称为非义。

三 诸比丘！什么是义呢？

就是远离杀生、远离偷盗、远离邪淫、远离说谎、远离离间语、远离粗恶语、远离无益语、无贪、无嗔、正见。

诸比丘！这就称为义。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 10.155-210)/4.3 Sādhuvagga 善良品 (AN 10.178-188)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3.5 Dhammasutta 法与非法 (AN 10.182)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Dhammasuttaṃ

182. “Dhammañca vo, bhikkhave, desessāmi adhammañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, adhammo? Pāṇātipāto…pe… micchādiṭṭhi – ayaṃ vuccati, bhikkhave, adhammo.

“Katamo ca, bhikkhave, dhammo? Pāṇātipātā veramaṇī…pe… sammādiṭṭhi – ayaṃ vuccati, bhikkhave, dhammo”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

一百八十二 法与非法

一 “诸比丘！我将为你们说法（dhamma）与非法（adhamma）。仔细听！好好记在心里！我这就说。” “是的，大德！” 那些比丘回答世尊。 世尊于是说：

二 “诸比丘！什么是非法呢？

就是杀生、偷盗、邪淫、说谎、离间语、粗恶语、无益语、贪婪、嗔恚、邪见。

诸比丘！这就称为非法。

三 诸比丘！什么是法呢？

就是远离杀生、远离偷盗、远离邪淫、远离说谎、远离离间语、远离粗恶语、远离无益语、无贪、无嗔、正见。

诸比丘！这就称为法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 10.155-210)/4.3 Sādhuvagga 善良品 (AN 10.178-188)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3.6 Āsavasutta 漏与无漏 (AN 10.183)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Āsavasuttaṃ

183. “Sāsavañca vo, bhikkhave, dhammaṃ desessāmi anāsavañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, sāsavo dhammo? Pāṇātipāto…pe… micchādiṭṭhi – ayaṃ vuccati, bhikkhave, sāsavo dhammo.

“Katamo ca, bhikkhave, anāsavo dhammo? Pāṇātipātā veramaṇī…pe… sammādiṭṭhi – ayaṃ vuccati, bhikkhave, anāsavo dhammo”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

一百八十三 漏与无漏

一 “诸比丘！我将为你们说有漏法（sāsava dhamma）与无漏法（anāsava dhamma）。仔细听！好好记在心里！我这就说。” “是的，大德！” 那些比丘回答世尊。 世尊于是说：

二 “诸比丘！什么是有漏法呢？

就是杀生、偷盗、邪淫、说谎、离间语、粗恶语、无益语、贪婪、嗔恚、邪见。

诸比丘！这就称为有漏法。

三 诸比丘！什么是无漏法呢？

就是远离杀生、远离偷盗、远离邪淫、远离说谎、远离离间语、远离粗恶语、远离无益语、无贪、无嗔、正见。

诸比丘！这就称为无漏法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 10.155-210)/4.3 Sādhuvagga 善良品 (AN 10.178-188)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3.7 Vajjasutta 过与无过 (AN 10.184)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Vajjasuttaṃ

184. “Sāvajjañca vo, bhikkhave, dhammaṃ desessāmi anavajjañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, sāvajjo dhammo? Pāṇātipāto…pe… micchādiṭṭhi – ayaṃ vuccati, bhikkhave, sāvajjo dhammo.

“Katamo ca, bhikkhave, anavajjo dhammo? Pāṇātipātā veramaṇī…pe… sammādiṭṭhi – ayaṃ vuccati, bhikkhave, anavajjo dhammo”ti. Sattamaṃ.

☸---------------------------------------------------------------------

一百八十四 过与无过

一 “诸比丘！我将为你们说有过法（sāvajja dhamma）与无过法（anavajja dhamma）。仔细听！好好记在心里！我这就说。” “是的，大德！” 那些比丘回答世尊。 世尊于是说：

二 “诸比丘！什么是有过法呢？

就是杀生、偷盗、邪淫、说谎、离间语、粗恶语、无益语、贪婪、嗔恚、邪见。

诸比丘！这就称为有过法。

三 诸比丘！什么是无过法呢？

就是远离杀生、远离偷盗、远离邪淫、远离说谎、远离离间语、远离粗恶语、远离无益语、无贪、无嗔、正见。

诸比丘！这就称为无过法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 10.155-210)/4.3 Sādhuvagga 善良品 (AN 10.178-188)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3.8 Tapanīyasutta 烦苦与非烦苦 (AN 10.185)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Tapanīyasuttaṃ

185. “Tapanīyañca vo, bhikkhave, dhammaṃ desessāmi atapanīyañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, tapanīyo dhammo? Pāṇātipāto…pe… micchādiṭṭhi – ayaṃ vuccati, bhikkhave, tapanīyo dhammo.

“Katamo ca, bhikkhave, atapanīyo dhammo? Pāṇātipātā veramaṇī…pe… sammādiṭṭhi – ayaṃ vuccati, bhikkhave, atapanīyo dhammo”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

一百八十五 烦苦与非烦苦

一 “诸比丘！我将为你们说导致烦苦的法（tapanīya dhamma）与不导致烦苦的法（atapanīya dhamma）。仔细听！好好记在心里！我这就说。” “是的，大德！” 那些比丘回答世尊。 世尊于是说：

二 “诸比丘！什么是导致烦苦的法呢？

就是杀生、偷盗、邪淫、说谎、离间语、粗恶语、无益语、贪婪、嗔恚、邪见。

诸比丘！这就称为导致烦苦的法。

三 诸比丘！什么是不导致烦苦的法呢？

就是远离杀生、远离偷盗、远离邪淫、远离说谎、远离离间语、远离粗恶语、远离无益语、无贪、无嗔、正见。

诸比丘！这就称为不导致烦苦的法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 10.155-210)/4.3 Sādhuvagga 善良品 (AN 10.178-188)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3.9 Ācayagāmisutta 积集与损减 (AN 10.186)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Ācayagāmisuttaṃ

186. “Ācayagāmiñca vo, bhikkhave, dhammaṃ desessāmi apacayagāmiñca. Taṃ suṇātha…pe… katamo ca, bhikkhave, ācayagāmī dhammo? Pāṇātipāto…pe… micchādiṭṭhi – ayaṃ vuccati, bhikkhave, ācayagāmī dhammo.

“Katamo ca, bhikkhave, apacayagāmī dhammo? Pāṇātipātā veramaṇī…pe… sammādiṭṭhi – ayaṃ vuccati, bhikkhave, apacayagāmī dhammo”ti. Navamaṃ.

☸---------------------------------------------------------------------

一百八十六 积集与损减

一 “诸比丘！我将为你们说导致积集（不善）的法（ācayagāmī dhamma）与导致损减（不善）的法（apacayagāmī dhamma）。仔细听！好好记在心里！我这就说。” “是的，大德！” 那些比丘回答世尊。 世尊于是说：

二 “诸比丘！什么是导致积集（不善）的法呢？

就是杀生、偷盗、邪淫、说谎、离间语、粗恶语、无益语、贪婪、嗔恚、邪见。

诸比丘！这就称为导致积集（不善）的法。

三 诸比丘！什么是导致损减（不善）的法呢？

就是远离杀生、远离偷盗、远离邪淫、远离说谎、远离离间语、远离粗恶语、远离无益语、无贪、无嗔、正见。

诸比丘！这就称为导致损减（不善）的法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 10.155-210)/4.3 Sādhuvagga 善良品 (AN 10.178-188)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3.10 Dukkhudrayasutta 引苦与乐 (AN 10.187)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Dukkhudrayasuttaṃ

187. “Dukkhudrayañca vo, bhikkhave, dhammaṃ desessāmi sukhudrayañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, dukkhudrayo dhammo? Pāṇātipāto…pe… micchādiṭṭhi – ayaṃ vuccati, bhikkhave, dukkhudrayo dhammo.

“Katamo ca, bhikkhave, sukhudrayo dhammo? Pāṇātipātā veramaṇī…pe… sammādiṭṭhi – ayaṃ vuccati, bhikkhave, sukhudrayo dhammo”ti. Dasamaṃ.

☸---------------------------------------------------------------------

一百八十七 引苦与乐

一 “诸比丘！我将为你们说导致苦果的法（dukkhudraya dhamma）与导致乐果的法（sukhudraya dhamma）。仔细听！好好记在心里！我这就说。” “是的，大德！” 那些比丘回答世尊。 世尊于是说：

二 “诸比丘！什么是导致苦果的法呢？

就是杀生、偷盗、邪淫、说谎、离间语、粗恶语、无益语、贪婪、嗔恚、邪见。

诸比丘！这就称为导致苦果的法。

三 诸比丘！什么是导致乐果的法呢？

就是远离杀生、远离偷盗、远离邪淫、远离说谎、远离离间语、远离粗恶语、远离无益语、无贪、无嗔、正见。

诸比丘！这就称为导致乐果的法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 10.155-210)/4.3 Sādhuvagga 善良品 (AN 10.178-188)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3.11 Vipākasutta 苦与乐报 (AN 10.188)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Vipākasuttaṃ

188. “Dukkhavipākañca vo, bhikkhave, dhammaṃ desessāmi sukhavipākañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, dukkhavipāko dhammo? Pāṇātipāto…pe… micchādiṭṭhi – ayaṃ vuccati, bhikkhave, dukkhavipāko dhammo.

“Katamo ca, bhikkhave, sukhavipāko dhammo? Pāṇātipātā veramaṇī…pe… sammādiṭṭhi – ayaṃ vuccati, bhikkhave, sukhavipāko dhammo”ti. Ekādasamaṃ.

Sādhuvaggo tatiyo.

☸---------------------------------------------------------------------

一百八十八 苦与乐报

一 “各位比丘！我将为你们说导致痛苦结果的法与导致快乐结果的法。你们要仔细听！［并善加思考，牢记在心。”

“是的，大德！”

那些比丘回答世尊。世尊便说道：］

二 各位比丘！什么是导致痛苦结果的法呢？

就是杀生、［偷盗（不与取）、邪淫（欲邪行）、妄语（虚诳语）、两舌（离间语）、恶口（粗恶语）、绮语（杂秽语）、贪欲、瞋恚、］

邪见。

各位比丘！这被称为导致痛苦结果的法。

三 各位比丘！什么是导致快乐结果的法呢？

就是远离杀生、［远离偷盗、远离邪淫、远离妄语、远离两舌、远离恶口、远离绮语、

无贪、无瞋、］正见。

各位比丘！这被称为导致快乐结果的法。”

第十八 善良品［结束］

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 10.155-210)/4.4 Ariyamaggavagga 圣道品 (AN 10.189-198)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.4.1 Ariyamaggasutta 圣道 (AN 10.189)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(19) 4. Ariyamaggavaggo

1. Ariyamaggasuttaṃ

189. “Ariyamaggañca vo, bhikkhave, desessāmi anariyamaggañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, anariyo maggo? Pāṇātipāto…pe… micchādiṭṭhi – ayaṃ vuccati, bhikkhave, anariyo maggo.

“Katamo ca, bhikkhave, ariyo maggo? Pāṇātipātā veramaṇī…pe… sammādiṭṭhi – ayaṃ vuccati, bhikkhave, ariyo maggo”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第十九 圣道品

一百八十九 圣道

一 “各位比丘！我将为你们说圣道与非圣道。你们要仔细听！［并善加思考，牢记在心。”

“是的，大德！”

那些比丘回答世尊。世尊便说道：］

二 “各位比丘！什么是非圣道呢？

就是杀生、［偷盗、邪淫、妄语、两舌、恶口、绮语、贪欲、瞋恚、］

邪见。

各位比丘！这被称为非圣道。

三 各位比丘！什么是圣道呢？

就是远离杀生、［远离偷盗、远离邪淫、远离妄语、远离两舌、远离恶口、远离绮语、

无贪、无瞋、］正见。

各位比丘！这被称为圣道。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 10.155-210)/4.4 Ariyamaggavagga 圣道品 (AN 10.189-198)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.4.2 Kaṇhamaggasutta 黑道与白道 (AN 10.190)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Kaṇhamaggasuttaṃ

190. “Kaṇhamaggañca vo, bhikkhave, desessāmi sukkamaggañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, kaṇho maggo? Pāṇātipāto…pe… micchādiṭṭhi – ayaṃ vuccati, bhikkhave, kaṇho maggo.

“Katamo ca, bhikkhave, sukko maggo? Pāṇātipātā veramaṇī…pe… sammādiṭṭhi – ayaṃ vuccati, bhikkhave, sukko maggo”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

一百九十 黑道与白道

一 “各位比丘！我将为你们说黑道与白道。你们要仔细听……乃至……

二 各位比丘！什么是黑道呢？

就是杀生、［偷盗、邪淫、妄语、两舌、恶口、绮语、贪欲、瞋恚、］

邪见。

各位比丘！这被称为黑道。

三 各位比丘！什么是白道呢？

就是远离杀生、［远离偷盗、远离邪淫、远离妄语、远离两舌、远离恶口、远离绮语、

无贪、无瞋、］正见。

各位比丘！这被称为白道。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 10.155-210)/4.4 Ariyamaggavagga 圣道品 (AN 10.189-198)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.4.3 Saddhammasutta 正法 (AN 10.191)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Saddhammasuttaṃ

191. “Saddhammañca vo, bhikkhave, desessāmi asaddhammañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, asaddhammo? Pāṇātipāto…pe… micchādiṭṭhi – ayaṃ vuccati, bhikkhave, asaddhammo.

“Katamo ca, bhikkhave, saddhammo? Pāṇātipātā veramaṇī…pe… sammādiṭṭhi – ayaṃ vuccati, bhikkhave, saddhammo”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

一百九十一 正法

一 “各位比丘！我将为你们说正法与不正法。你们要仔细听……乃至……

二 各位比丘！什么是不正法呢？

就是杀生、［偷盗、邪淫、妄语、两舌、恶口、绮语、贪欲、瞋恚、］

邪见。

各位比丘！这被称为不正法。

三 各位比丘！什么是正法呢？

就是远离杀生、［远离偷盗、远离邪淫、远离妄语、远离两舌、远离恶口、远离绮语、

无贪、无瞋、］正见。

各位比丘！这被称为正法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 10.155-210)/4.4 Ariyamaggavagga 圣道品 (AN 10.189-198)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.4.4 Sappurisadhammasutta 善士法 (AN 10.192)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Sappurisadhammasuttaṃ

192. “Sappurisadhammañca vo, bhikkhave, desessāmi asappurisadhammañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, asappurisadhammo? Pāṇātipāto…pe… micchādiṭṭhi – ayaṃ vuccati, bhikkhave, asappurisadhammo.

“Katamo ca, bhikkhave, sappurisadhammo? Pāṇātipātā veramaṇī…pe… sammādiṭṭhi – ayaṃ vuccati, bhikkhave, sappurisadhammo”ti. Catutthaṃ.

☸---------------------------------------------------------------------

一百九十二 善士法

一 “各位比丘！我将为你们说善士之法与非善士之法。你们要仔细听……乃至……

二 各位比丘！什么是非善士之法呢？

就是杀生、［偷盗、邪淫、妄语、两舌、恶口、绮语、贪欲、瞋恚、］

邪见。

各位比丘！这被称为非善士之法。

三 各位比丘！什么是善士之法呢？

就是远离杀生、［远离偷盗、远离邪淫、远离妄语、远离两舌、远离恶口、远离绮语、

无贪、无瞋、］正见。

各位比丘！这被称为善士之法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 10.155-210)/4.4 Ariyamaggavagga 圣道品 (AN 10.189-198)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.4.5 Uppādetabbadhammasutta 应生起与不应生起之法 (AN 10.193)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Uppādetabbadhammasuttaṃ

193. “Uppādetabbañca vo, bhikkhave, dhammaṃ desessāmi na uppādetabbañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, na uppādetabbo dhammo? Pāṇātipāto…pe… micchādiṭṭhi – ayaṃ vuccati, bhikkhave, na uppādetabbo dhammo.

“Katamo ca, bhikkhave, uppādetabbo dhammo? Pāṇātipātā veramaṇī…pe… sammādiṭṭhi – ayaṃ vuccati, bhikkhave, uppādetabbo dhammo”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

一百九十三 应生起与不应生起之法

一 “各位比丘！我将为你们说应生起之法与不应生起之法。你们要仔细听……乃至……

二 各位比丘！什么是不应生起之法呢？

就是杀生、［偷盗、邪淫、妄语、两舌、恶口、绮语、贪欲、瞋恚、］

邪见。

各位比丘！这被称为不应生起之法。

三 各位比丘！什么是应生起之法呢？

就是远离杀生、［远离偷盗、远离邪淫、远离妄语、远离两舌、远离恶口、远离绮语、

无贪、无瞋、］正见。

各位比丘！这就是应生起之法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 10.155-210)/4.4 Ariyamaggavagga 圣道品 (AN 10.189-198)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.4.6 Āsevitabbadhammasutta 应亲近与不应亲近之法 (AN 10.194)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Āsevitabbadhammasuttaṃ

194. “Āsevitabbañca vo, bhikkhave, dhammaṃ desessāmi nāsevitabbañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, nāsevitabbo dhammo? Pāṇātipāto…pe… micchādiṭṭhi – ayaṃ vuccati, bhikkhave, nāsevitabbo dhammo.

“Katamo ca, bhikkhave, āsevitabbo dhammo? Pāṇātipātā veramaṇī…pe… sammādiṭṭhi – ayaṃ vuccati, bhikkhave, āsevitabbo dhammo”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

一百九十四 应亲近与不应亲近之法

一 “各位比丘！我将为你们说应亲近之法与不应亲近之法。你们要仔细听……乃至……

二 各位比丘！什么是不应亲近之法呢？

就是杀生、［偷盗、邪淫、妄语、两舌、恶口、绮语、贪欲、瞋恚、］

邪见。

各位比丘！这被称为不应亲近之法。

三 各位比丘！什么是应亲近之法呢？

就是远离杀生、［远离偷盗、远离邪淫、远离妄语、远离两舌、远离恶口、远离绮语、

无贪、无瞋、］正见。

各位比丘！这被称为应亲近之法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 10.155-210)/4.4 Ariyamaggavagga 圣道品 (AN 10.189-198)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.4.7 Bhāvetabbadhammasutta 应修习与不应修习之法 (AN 10.195)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Bhāvetabbadhammasuttaṃ

195. “Bhāvetabbañca vo, bhikkhave, dhammaṃ desessāmi na bhāvetabbañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, na bhāvetabbo dhammo? Pāṇātipāto …pe… micchādiṭṭhi – ayaṃ vuccati, bhikkhave, na bhāvetabbo dhammo.

“Katamo ca, bhikkhave, bhāvetabbo dhammo? Pāṇātipātā veramaṇī…pe… sammādiṭṭhi – ayaṃ vuccati, bhikkhave, bhāvetabbo dhammo”ti. Sattamaṃ.

☸---------------------------------------------------------------------

一百九十五 应修习与不应修习之法

一 “各位比丘！我将为你们说应修习之法与不应修习之法。你们要仔细听……乃至……

二 各位比丘！什么是不应修习之法呢？

就是杀生、［偷盗、邪淫、妄语、两舌、恶口、绮语、贪欲、瞋恚、］

邪见。

各位比丘！这被称为不应修习之法。

三 各位比丘！什么是应修习之法呢？

就是远离杀生、［远离偷盗、远离邪淫、远离妄语、远离两舌、远离恶口、远离绮语、

无贪、无瞋、］正见。

各位比丘！这被称为应修习之法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 10.155-210)/4.4 Ariyamaggavagga 圣道品 (AN 10.189-198)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.4.8 Bahulīkātabbasutta 应多修习与不应多修习之法 (AN 10.196)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Bahulīkātabbasuttaṃ

196. “Bahulīkātabbañca vo, bhikkhave, dhammaṃ desessāmi na bahulīkātabbañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, na bahulīkātabbo dhammo? Pāṇātipāto…pe… micchādiṭṭhi – ayaṃ vuccati, bhikkhave, na bahulīkātabbo dhammo.

“Katamo ca, bhikkhave, bahulīkātabbo dhammo? Pāṇātipātā veramaṇī…pe… sammādiṭṭhi – ayaṃ vuccati, bhikkhave, bahulīkātabbo dhammo”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

一百九十六 应多修习

一 “各位比丘！我将为你们说应多修习之法与不应多修习之法……乃至……

二 各位比丘！什么是不应多修习之法呢？

就是杀生、［偷盗、邪淫、妄语、两舌、恶口、绮语、贪欲、瞋恚、］

邪见。

各位比丘！这被称为不应多修习之法。

三 各位比丘！什么是应多修习之法呢？

就是远离杀生、［远离偷盗、远离邪淫、远离妄语、远离两舌、远离恶口、远离绮语、

无贪、无瞋、］正见。

各位比丘！这被称为应多修习之法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 10.155-210)/4.4 Ariyamaggavagga 圣道品 (AN 10.189-198)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.4.9 Anussaritabbasutta 应忆念与不应忆念之法 (AN 10.197)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Anussaritabbasuttaṃ

197. “Anussaritabbañca vo, bhikkhave, dhammaṃ desessāmi nānussaritabbañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, nānussaritabbo dhammo? Pāṇātipāto…pe… micchādiṭṭhi – ayaṃ vuccati, bhikkhave, nānussaritabbo dhammo.

“Katamo ca, bhikkhave, anussaritabbo dhammo? Pāṇātipātā veramaṇī…pe… sammādiṭṭhi – ayaṃ vuccati, bhikkhave, anussaritabbo dhammo”ti. Navamaṃ.

☸---------------------------------------------------------------------

一百九十七 应忆念

一 “各位比丘！我将为你们说应忆念之法与不应忆念之法。你们要仔细听……乃至……

二 各位比丘！什么是不应忆念之法呢？

就是杀生、［偷盗、邪淫、妄语、两舌、恶口、绮语、贪欲、瞋恚、］

邪见。

各位比丘！这被称为不应忆念之法。

三 各位比丘！什么是应忆念之法呢？

就是远离杀生、［远离偷盗、远离邪淫、远离妄语、远离两舌、远离恶口、远离绮语

无贪、无瞋、］正见。

各位比丘！这被称为应忆念之法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 10.155-210)/4.4 Ariyamaggavagga 圣道品 (AN 10.189-198)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.4.10 Sacchikātabbasutta 应亲证与不应亲证之法 (AN 10.198)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Sacchikātabbasuttaṃ

198. “Sacchikātabbañca vo, bhikkhave, dhammaṃ desessāmi na sacchikātabbañca. Taṃ suṇātha…pe… katamo ca, bhikkhave, na sacchikātabbo dhammo? Pāṇātipāto…pe… micchādiṭṭhi – ayaṃ vuccati, bhikkhave, na sacchikātabbo dhammo.

“Katamo ca, bhikkhave, sacchikātabbo dhammo? Pāṇātipātā veramaṇī…pe… sammādiṭṭhi – ayaṃ vuccati, bhikkhave, sacchikātabbo dhammo”ti. Dasamaṃ.

Ariyamaggavaggo catuttho.

☸---------------------------------------------------------------------

一百九十八 应亲证

一 “各位比丘！我将为你们说应亲证之法与不应亲证之法。你们要仔细听！［并善加思考，牢记在心！”

“是的，大德！”

那些比丘回答世尊。世尊便说道：］

二 “各位比丘！什么是不应亲证之法呢？

就是杀生、［偷盗、邪淫、妄语、两舌、恶口、绮语、贪欲、瞋恚、］

邪见。

各位比丘！这被称为不应亲证之法。

三 各位比丘！什么是应亲证之法呢？

就是远离杀生、［远离偷盗、远离邪淫、远离妄语、远离两舌、远离恶口、远离绮语、

无贪、无瞋、］正见。

各位比丘！这被称为应亲证之法。”

第十九 圣道品［结束］

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 10.155-210)/4.5 Aparapuggalavagga 续人品 (AN 10.199-210)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.5.1 Nasevitabbāsutta 不应交往 (AN 10.199)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(20) 5. Aparapuggalavaggo

Nasevitabbādisuttāni

199. “Dasahi, bhikkhave, dhammehi samannāgato puggalo na sevitabbo. Katamehi dasahi? Pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhiko hoti – imehi kho, bhikkhave, dasahi dhammehi samannāgato puggalo na sevitabbo.

“Dasahi, bhikkhave, dhammehi samannāgato puggalo sevitabbo. Katamehi dasahi? Pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhiko hoti – imehi kho, bhikkhave, dasahi dhammehi samannāgato puggalo sevitabbo”.

☸---------------------------------------------------------------------

第二十 续人品

一百九九 不应交往

一 “各位比丘！具备十种法的人，不应与之交往。是哪十种呢？

二 就是（行）杀生、偷盗、邪淫、妄语、两舌、恶口、绮语、怀有贪欲、怀有瞋心、怀有邪见。

各位比丘！具备这十种法的人，不应与之交往。

三 各位比丘！具备十种法的人，应与之交往。是哪十种呢？

四 就是远离杀生、远离偷盗、远离邪淫、远离妄语、远离两舌、远离恶口、远离绮语、没有贪欲、没有瞋心、具有正见。

各位比丘！具备这十种法的人，应与之交往。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 10.155-210)/4.5 Aparapuggalavagga 续人品 (AN 10.199-210)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.5.2--11 Nabhajitabbadisutta 不应亲近至智慧不增长等十经 (AN 10.200-209)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

200-209. “Dasahi, bhikkhave, dhammehi samannāgato puggalo na bhajitabbo…pe… bhajitabbo… na payirupāsitabbo… payirupāsitabbo… na pujjo hoti… pujjo hoti… na pāsaṃso hoti… pāsaṃso hoti… agāravo hoti… gāravo hoti… appatisso hoti… sappatisso hoti… na ārādhako hoti… ārādhako hoti… na visujjhati… visujjhati… mānaṃ nādhibhoti [nābhibhoti (sī.) a. ni. 10.156-166] … mānaṃ adhibhoti… paññāya na vaḍḍhati… paññāya vaḍḍhati…pe….

☸---------------------------------------------------------------------

二百至二百零九 不应亲近至智慧不增长等十经

二百 不应亲近

一 “各位比丘！具备十种法的人，不应亲近。是哪十种呢？

二 就是（行）杀生、偷盗、邪淫、妄语、两舌、恶口、绮语、怀有贪欲、怀有瞋心、怀有邪见。

各位比丘！具备这十种法的人，不应亲近。

三 各位比丘！具备十种法的人，应亲近。是哪十种呢？

四 就是远离杀生、远离偷盗、远离邪淫、远离妄语、远离两舌、远离恶口、远离绮语、没有贪欲、没有瞋心、具有正见。

各位比丘！具备这十种法的人，应亲近。”

二百零一 不应侍奉

一 “各位比丘！具备十种法的人，不应侍奉（或“恭敬地交往”）。是哪十种呢？

二 就是（行）杀生、偷盗、邪淫、妄语、两舌、恶口、绮语、怀有贪欲、怀有瞋心、怀有邪见。

各位比丘！具备这十种法的人，不应侍奉。

三 各位比丘！具备十种法的人，应侍奉。是哪十种呢？

四 就是远离杀生、远离偷盗、远离邪淫、远离妄语、远离两舌、远离恶口、远离绮语、没有贪欲、没有瞋心、具有正见。

各位比丘！具备这十种法的人，应侍奉。”

二百零二 不应尊敬（或供养）

一 “各位比丘！具备十种法的人，不应被尊敬（或供养）。是哪十种呢？

二 就是（行）杀生、偷盗、邪淫、妄语、两舌、恶口、绮语、怀有贪欲、怀有瞋心、怀有邪见。

各位比丘！具备这十种法的人，不应被尊敬（或供养）。

三 各位比丘！具备十种法的人，应被尊敬（或供养）。是哪十种呢？

四 就是远离杀生、远离偷盗、远离邪淫、远离妄语、远离两舌、远离恶口、远离绮语、没有贪欲、没有瞋心、具有正见。

各位比丘！具备这十种法的人，应被尊敬（或供养）。”

二百零三 不应称赞

一 “各位比丘！具备十种法的人，不应被称赞。是哪十种呢？

二 就是（行）杀生、偷盗、邪淫、妄语、两舌、恶口、绮语、怀有贪欲、怀有瞋心、怀有邪见。

各位比丘！具备这十种法的人，不应被称赞。

三 各位比丘！具备十种法的人，应被称赞。是哪十种呢？

四 就是远离杀生、远离偷盗、远离邪淫、远离妄语、远离两舌、远离恶口、远离绮语、没有贪欲、没有瞋心、具有正见。

各位比丘！具备这十种法的人，应被称赞。”

二百零四 不应尊重

一 “各位比丘！具备十种法的人，（行为）不值得尊重（或“没有敬意”）。是哪十种呢？

二 就是（行）杀生、偷盗、邪淫、妄语、两舌、恶口、绮语、怀有贪欲、怀有瞋心、怀有邪见。

各位比丘！具备这十种法的人，不值得尊重。

三 各位比丘！具备十种法的人，（行为）值得尊重（或“有敬意”）。是哪十种呢？

四 就是远离杀生、远离偷盗、远离邪淫、远离妄语、远离两舌、远离恶口、远离绮语、没有贪欲、没有瞋心、具有正见。

各位比丘！具备这十种法的人，值得尊重。”

二百零五 不应恭顺

一 “各位比丘！具备十种法的人，（行为）不恭顺。是哪十种呢？

二 就是（行）杀生、偷盗、邪淫、妄语、两舌、恶口、绮语、怀有贪欲、怀有瞋心、怀有邪见。

各位比丘！具备这十种法的人，不恭顺。

三 各位比丘！具备十种法的人，（行为）恭顺。是哪十种呢？

四 就是远离杀生、远离偷盗、远离邪淫、远离妄语、远离两舌、远离恶口、远离绮语、没有贪欲、没有瞋心、具有正见。

各位比丘！具备这十种法的人，恭顺。”

二百零六 不能达成目标（或“不能令人满意”）

一 “各位比丘！具备十种法的人，不能达成目标（指修行上的成就）。是哪十种呢？

二 就是（行）杀生、偷盗、邪淫、妄语、两舌、恶口、绮语、怀有贪欲、怀有瞋心、怀有邪见。

各位比丘！具备这十种法的人，不能达成目标。

三 各位比丘！具备十种法的人，能够达成目标。是哪十种呢？

四 就是远离杀生、远离偷盗、远离邪淫、远离妄语、远离两舌、远离恶口、远离绮语、没有贪欲、没有瞋心、具有正见。

各位比丘！具备这十种法的人，能够达成目标。”

二百零七 不能清净

一 “各位比丘！具备十种法的人，不能（获得）清净。是哪十种呢？

二 就是（行）杀生、偷盗、邪淫、妄语、两舌、恶口、绮语、怀有贪欲、怀有瞋心、怀有邪见。

各位比丘！具备这十种法的人，不能清净。

三 各位比丘！具备十种法的人，能够（获得）清净。是哪十种呢？

四 就是远离杀生、远离偷盗、远离邪淫、远离妄语、远离两舌、远离恶口、远离绮语、没有贪欲、没有瞋心、具有正见。

各位比丘！具备这十种法的人，能够清净。”

二百零八 不能克服我慢

一 “各位比丘！具备十种法的人，不能克服我慢。是哪十种呢？

二 就是（行）杀生、偷盗、邪淫、妄语、两舌、恶口、绮语、怀有贪欲、怀有瞋心、怀有邪见。

各位比丘！具备这十种法的人，不能克服我慢。

三 各位比丘！具备十种法的人，能够克服我慢。是哪十种呢？

四 就是远离杀生、远离偷盗、远离邪淫、远离妄语、远离两舌、远离恶口、远离绮语、没有贪欲、没有瞋心、具有正见。

各位比丘！具备这十种法的人，能够克服我慢。”

二百零九 智慧不能增长

一 “各位比丘！具备十种法的人，智慧不能增长。是哪十种呢？

二 就是（行）杀生、偷盗、邪淫、妄语、两舌、恶口、绮语、怀有贪欲、怀有瞋心、怀有邪见。

各位比丘！具备这十种法的人，智慧不能增长。

三 各位比丘！具备十种法的人，智慧能够增长。是哪十种呢？

四 就是远离杀生、远离偷盗、远离邪淫、远离妄语、远离两舌、远离恶口、远离绮语、没有贪欲、没有瞋心、具有正见。

各位比丘！具备这十种法的人，智慧能够增长。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/4. Catutthapaṇṇāsaka 五十经篇之四 (AN 10.155-210)/4.5 Aparapuggalavagga 续人品 (AN 10.199-210)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.5.12 Apuññasutta 非福德 (AN 10.210)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

210. “Dasahi, bhikkhave, dhammehi samannāgato puggalo bahuṃ apuññaṃ pasavati… bahuṃ puññaṃ pasavati. Katamehi dasahi? Pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhiko hoti – imehi kho, bhikkhave, dasahi dhammehi samannāgato puggalo bahuṃ puññaṃ pasavatī”ti.

Aparapuggalavaggo pañcamo.

Catutthapaṇṇāsakaṃ samattaṃ.

☸---------------------------------------------------------------------

二百一十 非福德

一 “各位比丘！具备十种法的人，会产生许多非福德（恶业）。是哪十种呢？

二 就是（行）杀生、偷盗、邪淫、妄语、两舌、恶口、绮语、怀有贪欲、怀有瞋心、怀有邪见。

各位比丘！具备这十种法的人，会产生许多非福德。

三 各位比丘！具备十种法的人，会产生许多福德（善业）。是哪十种呢？

四 就是远离杀生、远离偷盗、远离邪淫、远离妄语、远离两舌、远离恶口、远离绮语、没有贪欲、没有瞋心、具有正见。

各位比丘！具备这十种法的人，会产生许多福德。”

第二十 续人品

第四 五十经 结束

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 10.211-746)/5.1 Karajakāyavagga 业所生身品 (AN 10.211-220)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1.1 Paṭhamanirayasaggasutta 地狱与天界之一 (AN 10.211)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(21) 1. Karajakāyavaggo

1. Paṭhamanirayasaggasuttaṃ

211. “Dasahi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye. Katamehi dasahi? Idha, bhikkhave, ekacco pāṇātipātī hoti luddo lohitapāṇi hatapahate niviṭṭho adayāpanno sabbapāṇabhūtesu [natthettha pāṭhabhedo].

“Adinnādāyī hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ gāmagataṃ vā araññagataṃ vā, taṃ adinnaṃ theyyasaṅkhātaṃ ādātā hoti.

“Kāmesu micchācārī hoti. Yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sasāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi, tathārūpāsu cārittaṃ āpajjitā hoti.

“Musāvādī hoti. Sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho – ‘ehambho purisa, yaṃ jānāsi taṃ vadehī’ti, so ajānaṃ vā āha ‘jānāmī’ti, jānaṃ vā āha ‘na jānāmī’ti, apassaṃ vā āha ‘passāmī’ti, passaṃ vā āha ‘na passāmī’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti.

“Pisuṇavāco hoti – ito sutvā amutra akkhātā imesaṃ bhedāya, amutra vā sutvā imesaṃ akkhātā amūsaṃ bhedāya. Iti samaggānaṃ vā bhettā bhinnānaṃ vā anuppadātā vaggārāmo vaggarato vagganandī, vaggakaraṇiṃ vācaṃ bhāsitā hoti.

“Pharusavāco hoti – yā sā vācā aṇḍakā kakkasā parakaṭukā parābhisajjanī kodhasāmantā asamādhisaṃvattanikā, tathārūpiṃ vācaṃ bhāsitā hoti.

“Samphappalāpī hoti akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī, anidhānavatiṃ vācaṃ bhāsitā hoti akālena anapadesaṃ apariyantavatiṃ anatthasaṃhitaṃ.

“Abhijjhālu hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ taṃ abhijjhātā hoti – ‘aho vata yaṃ parassa taṃ mama assā’ti.

“Byāpannacitto hoti paduṭṭhamanasaṅkappo – ‘ime sattā haññantu vā bajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesun’ti.

“Micchādiṭṭhiko hoti viparītadassano – ‘natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Imehi kho, bhikkhave, dasahi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.

“Dasahi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge. Katamehi dasahi? Idha, bhikkhave, ekacco pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati.

“Adinnādānaṃ pahāya adinnādānā paṭivirato hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ gāmagataṃ vā araññagataṃ vā, na taṃ adinnaṃ theyyasaṅkhātaṃ ādātā hoti.

“Kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti. Yā tā māturakkhitā…pe… antamaso mālāguḷaparikkhittāpi, tathārūpāsu na cārittaṃ āpajjitā hoti.

“Musāvādaṃ pahāya musāvādā paṭivirato hoti. Sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho – ‘ehambho purisa, yaṃ jānāsi taṃ vadehī’ti, so ajānaṃ vā āha ‘na jānāmī’ti, jānaṃ vā āha ‘jānāmī’ti, apassaṃ vā āha ‘na passāmī’ti, passaṃ vā āha ‘passāmī’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti.

“Pisuṇavācaṃ pahāya pisuṇāya vācāya paṭivirato hoti – na ito sutvā amutra akkhātā imesaṃ bhedāya, amutra vā sutvā imesaṃ akkhātā amūsaṃ bhedāya. Iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandī, samaggakaraṇiṃ vācaṃ bhāsitā hoti.

“Pharusavācaṃ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṃ vācaṃ bhāsitā hoti.

“Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī, atthavādī dhammavādī vinayavādī, nidhānavatiṃ vācaṃ bhāsitā hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.

“Anabhijjhālu hoti. Yaṃ taṃ parassa paravittūpakaraṇaṃ taṃ anabhijjhātā hoti – ‘aho vata yaṃ parassa taṃ mama assā’ti.

“Abyāpannacitto hoti appaduṭṭhamanasaṅkappo – ‘ime sattā averā hontu abyāpajjā anīghā, sukhī attānaṃ pariharantū’ti.

“Sammādiṭṭhiko hoti aviparītadassano – ‘atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukaṭadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Imehi kho, bhikkhave, dasahi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge”ti. Paṭhamaṃ.

☸---------------------------------------------------------------------

第二十一 业所生身品

地狱与天界之一

一 “各位比丘！具备十种法的人，（如同被押送一般）注定会堕入地狱。是哪十种呢？

二 各位比丘！在此，某人杀害生命，残忍，手沾鲜血，沉溺于杀害与打击，对一切有情众生没有慈悲。他偷盗，对于他人在村落或森林里的财产和用具，凡未被给予的，他都以偷盗的方式拿走。他从事邪淫，与那些有母亲守护、父亲守护、父母守护、兄弟守护、姐妹守护、亲属守护、宗族守护、有法守护、有丈夫、会受（通奸）惩罚，乃至只是（短暂地）以花环订婚的女人发生性行为。他说谎，无论是在会议厅、集会中、亲属中、团体中、或王室中，被传唤来作证人时被问：‘喂，男子！把你所知道的说出来！’他不知道却说‘我知道’，知道却说‘我不知道’，没看见却说‘我看见了’，看见了却说‘我没看见’；像这样，为了自己、或为了他人、或为了一些微小的物质利益而故意说谎。他说离间语，在这里听了（话），为了离间他们，就去对那里的人说；或者在那里听了（话），为了离间他们，就来对这里的人说；就这样离间和合的人们，或进一步煽动已经分裂的人；乐于制造分裂，喜爱分裂，热衷分裂，说导致分裂的话语。他说粗恶语，所说的话粗鲁、苛刻、伤人、冒犯他人、近乎愤怒、导致（心）不得安定，说这样的话语。他说无益语（绮语），不合时宜地说、不真实地说、无意义地说、不如法地说、不符律地说，在不适当的时候，说没有内涵、没有理由、没有节制、与（解脱）利益无关的话。他心怀贪婪，觊觎他人的财产和用具，心里想着：‘啊，但愿那属于别人的东西是我的！’他心怀瞋恚，有恶毒的想法：‘愿这些众生死掉！被捆绑！被消灭！被毁灭！或者愿他们根本不存在！’他持有邪见，有颠倒的见解，认为：‘没有布施（的果报），没有供奉（的果报），没有祭祀（的果报），没有善恶业的果报，没有此世，没有他世，没有母亲（的恩德），没有父亲（的恩德），没有化生的众生，世间没有（真正）走向善道、正确修行的沙门、婆罗门，能够亲身证悟并如实宣说此世和他世。’

各位比丘！具备这十种法的人，（如同被押送一般）注定会堕入地狱。

三 各位比丘！具备十种法的人，（如同被迎接一般）注定会生于天界。是哪十种呢？

四 各位比丘！在此，某人舍弃杀生、远离杀生，放下棍杖、放下刀枪，有惭愧心、有慈悲心，为了所有有情众生的利益和安乐而住。他舍弃偷盗、远离偷盗，对于他人在村落或森林里的财产和用具，凡未被给予的，他不会以偷盗的方式拿走。他舍弃邪淫、远离邪淫，不与那些有母亲守护……乃至只是（短暂地）以花环订婚的女人发生性行为。他舍弃妄语、远离妄语，无论是在会议厅、集会中、亲属中、团体中、或王室中，被传唤来作证人时被问：‘喂，男子！把你所知道的说出来！’他不知道就说‘我不知道’，知道就说‘我知道’，没看见就说‘我没看见’，看见了就说‘我看见了’；像这样，不为了自己、或为了他人、或为了一些微小的物质利益而故意说谎。他舍弃离间语、远离离间语，不在这里听了（话），为了离间他们，就去对那里的人说；或者不在那里听了（话），为了离间他们，就来对这里的人说；而是使分裂的人和合，或促进已和合者的关系；乐于和合，喜爱和合，热衷和合，说促进和合的话语。他舍弃粗恶语、远离粗恶语，所说的话语优雅、悦耳、可爱、深入人心、有礼、令众人喜爱、令众人愉悦，说这样的话语。他舍弃无益语（绮语）、远离无益语（绮语），在适当的时候说、说真实的话、说有意义的话、说合乎法的话、说合乎律的话，在适当的时候，说有内涵、有理由、有节制、与（解脱）利益相关的话。他没有贪婪之心，不觊觎他人的财产和用具，心里不想着：‘啊，但愿那属于别人的东西是我的！’他没有瞋恚之心，没有恶毒的想法，而是想：‘愿这些众生没有怨仇、没有伤害、没有烦恼，愿他们幸福地自我维护！’他持有正见，没有颠倒的见解，认为：‘有布施（的果报），有供奉（的果报），有祭祀（的果报），有善恶业的果报，有此世，有他世，有母亲（的恩德），有父亲（的恩德），有化生的众生，世间有（真正）走向善道、正确修行的沙门、婆罗门，能够亲身证悟并如实宣说此世和他世。’

各位比丘！具备这十种法的人，（如同被迎接一般）注定会生于天界。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 10.211-746)/5.1 Karajakāyavagga 业所生身品 (AN 10.211-220)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1.2 Dutiyanirayasaggasutta 地狱与天界之二 (AN 10.212)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyanirayasaggasuttaṃ

212. “Dasahi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye. Katamehi dasahi? Idha, bhikkhave, ekacco pāṇātipātī hoti luddo lohitapāṇi hatapahate niviṭṭho adayāpanno sabbapāṇabhūtesu.

“Adinnādāyī hoti… kāmesumicchācārī hoti… musāvādī hoti… pisuṇavāco hoti… pharusavāco hoti … samphappalāpī hoti… abhijjhālu hoti… byāpannacitto hoti… micchādiṭṭhiko hoti viparītadassano – ‘natthi dinnaṃ…pe… sayaṃ abhiññā sacchikatvā pavedentī’ti. Imehi kho, bhikkhave, dasahi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.

“Dasahi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge. Katamehi dasahi? Idha, bhikkhave, ekacco pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati.

“Adinnādānaṃ pahāya adinnādānā paṭivirato hoti… kāmesumicchācāraṃ pahāya kāmesumicchācārā paṭivirato hoti… musāvādaṃ pahāya musāvādā paṭivirato hoti… pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti… pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti… samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti… anabhijjhālu hoti… abyāpannacitto hoti… sammādiṭṭhiko hoti aviparītadassano – ‘atthi dinnaṃ…pe… ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti. Imehi kho, bhikkhave, dasahi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge”ti. Dutiyaṃ.

☸---------------------------------------------------------------------

地狱与天界之二

（内容与前一经相同。）

一 “各位比丘！具备十种法的人，（如同被押送一般）注定会堕入地狱。是哪十种呢？

二 各位比丘！在此，某人杀害生命，残忍，手沾鲜血，沉溺于杀害与打击，对一切有情众生没有慈悲。他偷盗……他从事邪淫……他说谎……他说离间语……他说粗恶语……他说无益语……他心怀贪婪……他心怀瞋恚……他持有邪见，有颠倒的见解，认为：‘没有布施……（等如前经所述）……能够亲身证悟并如实宣说此世和他世。’

各位比丘！具备这十种法的人，（如同被押送一般）注定会堕入地狱。

三 各位比丘！具备十种法的人，（如同被迎接一般）注定会生于天界。是哪十种呢？

四 各位比丘！在此，某人舍弃杀生、远离杀生，放下棍杖、放下刀枪，有惭愧心、有慈悲心，为了所有有情众生的利益和安乐而住。他舍弃偷盗、远离偷盗……他舍弃邪淫、远离邪淫……他舍弃妄语、远离妄语……他舍弃离间语、远离离间语……他舍弃粗恶语、远离粗恶语……他舍弃无益语（绮语）、远离无益语（绮语）……他没有贪婪之心……他没有瞋恚之心……他持有正见，没有颠倒的见解，认为：‘有布施……（等如前经所述）……能够亲身证悟并如实宣说此世和他世。’

各位比丘！具备这十种法的人，（如同被迎接一般）注定会生于天界。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 10.211-746)/5.1 Karajakāyavagga 业所生身品 (AN 10.211-220)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1.3 Mātugāmasutta 关于妇女的十法 (AN 10.213)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Mātugāmasuttaṃ

213. “Dasahi, bhikkhave, dhammehi samannāgato mātugāmo yathābhataṃ nikkhitto evaṃ niraye. Katamehi dasahi? Pāṇātipātī hoti…pe… adinnādāyī hoti… kāmesumicchācārī hoti… musāvādī hoti… pisuṇavāco hoti… pharusavāco hoti… samphappalāpī hoti… abhijjhālu hoti… byāpannacitto hoti… micchādiṭṭhiko hoti…. Imehi kho, bhikkhave, dasahi dhammehi samannāgato mātugāmo yathābhataṃ nikkhitto evaṃ niraye.

“Dasahi, bhikkhave, dhammehi samannāgato mātugāmo yathābhataṃ nikkhitto evaṃ sagge. Katamehi dasahi? Pāṇātipātā paṭivirato hoti…pe… adinnādānā paṭivirato hoti… kāmesumicchācārā paṭivirato hoti… musāvādā paṭivirato hoti… pisuṇāya vācāya paṭivirato hoti… pharusāya vācāya paṭivirato hoti… samphappalāpā paṭivirato hoti… anabhijjhālu hoti… abyāpannacitto hoti… sammādiṭṭhiko hoti… imehi kho, bhikkhave, dasahi dhammehi samannāgato mātugāmo yathābhataṃ nikkhitto evaṃ sagge”ti. Tatiyaṃ.

☸---------------------------------------------------------------------

关于妇女的十法

一 “各位比丘！具备十种法的妇女，（如同被押送一般）注定会堕入地狱。是哪十种呢？

二 就是（行）杀生、［…等细节如前经所述…］、偷盗、邪淫、妄语、两舌、恶口、绮语、怀有贪欲、怀有瞋

心、怀有邪见。

各位比丘！具备这十种法的妇女，（如同被押送一般）注定会堕入地狱。

三 各位比丘！具备十种法的妇女，（如同被迎接一般）注定会生于天界。是哪十种呢？

四 就是远离杀生、［…等细节如前经所述…］、远离偷盗、远离邪淫、远离妄语、远离两舌、远离恶口、远离绮语、

没有贪欲、没有瞋心、具有正见。

各位比丘！具备这十种法的妇女，（如同被迎接一般）注定会生于天界。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 10.211-746)/5.1 Karajakāyavagga 业所生身品 (AN 10.211-220)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1.4 Upāsikāsutta 关于优婆夷的十法 (AN 10.214)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Upāsikāsuttaṃ

214. “Dasahi, bhikkhave, dhammehi samannāgatā upāsikā yathābhataṃ nikkhittā evaṃ niraye. Katamehi dasahi? Pāṇātipātinī hoti…pe… micchādiṭṭhikā hoti…. Imehi kho, bhikkhave, dasahi dhammehi samannāgatā upāsikā yathābhataṃ nikkhittā evaṃ niraye.

“Dasahi, bhikkhave, dhammehi samannāgatā upāsikā yathābhataṃ nikkhittā evaṃ sagge. Katamehi dasahi? Pāṇātipātā paṭiviratā hoti…pe… sammādiṭṭhikā hoti…. Imehi kho, bhikkhave, dasahi dhammehi samannāgatā upāsikā yathābhataṃ nikkhittā evaṃ sagge”. Catutthaṃ.

☸---------------------------------------------------------------------

关于优婆夷的十法

一 “各位比丘！具备十种法的优婆夷（女性在家弟子），（如同被押送一般）注定会堕入地狱。是哪十种呢？

二 就是（行）杀生、［…等细节如前经所述…偷盗、邪淫、妄语、两舌、恶口、绮语、怀有贪欲、怀有瞋

心、］怀有邪见。

各位比丘！具备这十种法的优婆夷，（如同被押送一般）注定会堕入地狱。

三 各位比丘！具备十种法的优婆夷，（如同被迎接一般）注定会生于天界。是哪十种呢？

四 就是远离杀生、［…等细节如前经所述…远离偷盗、远离邪淫、远离妄语、远离两舌、远离恶口、远离绮语、

没有贪欲、没有瞋心、］具有正见。

各位比丘！具备这十种法的优婆夷，（如同被迎接一般）注定会生于天界。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 10.211-746)/5.1 Karajakāyavagga 业所生身品 (AN 10.211-220)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1.5 Visāradasutta 十无畏法 (AN 10.215)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Visāradasuttaṃ

215. “Dasahi, bhikkhave, dhammehi samannāgatā upāsikā avisāradā agāraṃ ajjhāvasati. Katamehi dasahi? Pāṇātipātinī hoti… adinnādāyinī hoti… kāmesumicchācārinī hoti… musāvādinī hoti… pisuṇāvācā hoti… pharusavācā hoti… samphappalāpinī hoti… abhijjhālunī hoti… byāpannacittā hoti… micchādiṭṭhikā hoti…. Imehi kho, bhikkhave, dasahi dhammehi samannāgatā upāsikā avisāradā agāraṃ ajjhāvasati.

“Dasahi, bhikkhave, dhammehi samannāgatā upāsikā visāradā agāraṃ ajjhāvasati. Katamehi dasahi? Pāṇātipātā paṭiviratā hoti… adinnādānā paṭiviratā hoti… kāmesumicchācārā paṭiviratā hoti… musāvādā paṭiviratā hoti… pisuṇāya vācāya paṭiviratā hoti… pharusāya vācāya paṭiviratā hoti… samphappalāpā paṭiviratā hoti… anabhijjhālunī hoti… abyāpannacittā hoti… sammādiṭṭhikā hoti…. Imehi kho, bhikkhave, dasahi dhammehi samannāgatā upāsikā visāradā agāraṃ ajjhāvasatī”ti. Pañcamaṃ.

☸---------------------------------------------------------------------

十无畏法

一 “比丘们！成就十种法的女居士，住在家中却没有无畏。是哪十种呢？

二 就是杀生、偷盗（不与取）、邪淫、说谎话、说离间语、说粗恶语、说绮语（杂秽语）、有贪欲、有瞋心、有邪见。

比丘们！成就这十种法的女居士，住在家中就没有无畏。

三 比丘们！成就十种法的女居士，住在家中而有无畏。是哪十种呢？

四 就是远离杀生、远离偷盗（不与取）、远离邪淫、远离说谎话、远离说离间语、远离说粗恶语、远离说绮语（杂秽语）、没有贪欲、没有瞋心、有正见。

比丘们！成就这十种法的女居士，住在家中就是无畏的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.3.16 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 10.211-746)/5.1 Karajakāyavagga 业所生身品 (AN 10.211-220)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1.6 Saṃsappanīyasutta 蛇行法门经 (AN 10.216)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Saṃsappanīyasuttaṃ

《蛇行法门经》

☆ 本经大意 ➾

佛经显示，在世尊时代，就有类似马列邪教——

否定因果真理、丧尽天良、无恶不作的外道。

所有正信佛教徒，应唾弃阶级专政的邪说；

愚人不离蛇行十恶，难逃地狱畜生道的苦果！

☆ 蛇行法门（ Saṃsappanīyapariyāyaṃ ） ➾

白话解释：巴结奉承、逢迎拍马、阴险狡诈；

犹如毒蛇，偷偷地向前匍匐爬行的因缘果报。

☆ 有情（ Sattā ） ➾

白话解释：已经执着于有我身见的芸芸众生。

☆ 灵体（ Bhūtā ） ➾

白话解释：鬼神般超自然的存在体、生命体。

又或译为：众生、鬼灵、神灵、生物、万物。

☆ 二恶趣 ➾ 也叫做：二恶道。

① 地狱道（ Nirayo ）；

② 畜生道（ Tiracchānayoni ）。

☆ 二善道 ➾

① 天界（ Saggā ）；

② 富贵人家（ Uccākulāni ）。

《长部经典‧波梨品‧第三十三经‧合诵经》说示（八布施果）：

☆ 八布施果（往生法门） ➾

① 生大富家、② 生四王天、③ 生忉利天、④ 生夜摩天、⑤ 生兜率天、⑥ 生化乐天、⑦ 生他化自在天、⑧ 生梵身天。

☆ 十恶业道 ➾ 十恶不赦！

① 犯杀生业（果报：人中短命、多病、二恶趣报）；

② 犯偷盗业（果报：人中贫穷、破财、二恶趣报）；

③ 犯邪淫业（果报：人中无妻、不贞、二恶趣报）；

④ 犯妄语业（果报：人中恶名、受骗、二恶趣报）；

⑤ 犯两舌业（果报：人中坐牢、乖离、二恶趣报）；

⑥ 犯恶口业（果报：人中聋哑、诤讼、二恶趣报）；

⑦ 犯绮语业（果报：人中谄曲、不实、二恶趣报）；

⑧ 犯贪欲业（果报：人中嫉妒、不满、二恶趣报）；

⑨ 犯瞋恚业（果报：人中怨天、尤人、二恶趣报）；

⑩ 犯邪见业（果报：人中多疑、不信、二恶趣报）。

☆ 十善业道 ➾ 十无学法、圣贤十德！

① 离杀生业──正思惟──慈（果报：人中长寿、健康，天福及证果）；

② 离偷盗业──正精进──义（果报：人中富贵、圆满，天福及证果）；

③ 离邪淫业──正见──礼（果报：人中贤妻、良母，天福及证果）；

④ 离妄语业──正命──信（果报：人中美名、信誉，天福及证果）；

⑤ 离两舌业──正语──仁（果报：人中敦亲、睦邻，天福及证果）；

⑥ 离恶口业──正念──和（果报：人中心安、理得，天福及证果）；

⑦ 离绮语业──正定──平（果报：人中正直、诚实，天福及证果）；

⑧ 离贪欲业──正智──廉（果报：人中谦让、喜足，天福及证果）；

⑨ 离瞋恚业──正业──爱（果报：人中仁民、爱物，天福及证果）；

⑩ 离邪见业──正解脱──耻（果报：人中智慧、净信，天福及证果）。

《北传‧因果经》说示（深信因果）：

“善男信女请听真，听我诵念因果经。

三世因果非小可，佛言真语莫看轻。

今生做官为何因？三世黄金饰佛身。

前世修来今世受，紫袍金带皆佛赠。

黄金饰佛饰自己，说盖如来盖自身。

莫说做官皆容易，前世不修何处寻。

骑马坐轿为何因？前世修桥铺路勤。

福禄俱全为何因？全心全意为众生。

相貌端庄为何因？采花敬佛一片心。

父母双全为何因？前世敬重孤独人。

无父无母为何因？前世凶狠杀飞禽。

养子不成为何因？前世轻女溺女身。

丰衣足食为何因？前世施贫又济困。

无吃无穿为何因？前世未舍半分文。

今生长命为何因？前世惜物多放生。

今生短命为何因？前世杀人太狠心。

今生无妻为何因？前世劫人妻女淫。

今生守寡为何因？前世轻贱待夫君。

今生瞎眼为何因？故指错路作弄人。

今生聋哑为何因？前世恶语咒双亲。

今生跛脚为何因？拦路打劫太残忍。

今生坐牢为何因？前世诬害善良人。

今生为何无好报？前世负义又忘恩。

万般自作还自受，今生受苦怨何人？

莫道因果无人见，善恶报应从来真。

千秋功罪难说尽，但愿惊动众生魂。

劝君行善多积德，定能修心成真人。”

《增支部经典‧十集‧五十经篇之二‧长老品‧拘迦利谤圣经》说示（十地狱）：

☆ 十寒地狱 ➾

➊ 脓疱地狱（ Abbuda ）指：疮疱血污之垢浊，

相当：100（年）× 20 ＝ 2 千满车芝麻的年数，

又作：额部陀、阿部昙、阿浮陀、阿菩达；

➋ 疱裂地狱（ Nirabbuda ）指：严寒逼身，脓疮破裂，

相当：2,000 × 20 ＝ 4 万满车芝麻的年数，

又作：尼刺部陀、尼赖浮陀、尼罗浮陀；

➌ 波波地狱（ Ababa ）指：寒苦增极，舌不能动，

只在唇间波波作声，有76个零位的数字名，

相当：40,000 × 20 ＝ 80 万满车芝麻的年数，

又作：阿波波、阿婆婆、呵婆婆、阿拔拔；

➍ 吒吒地狱（ Aṭaṭa ）指：因恐怖寒冷紧张等，

牙齿发出颤抖声，已被烧焦、一个大的数字名，

相当：800,000 × 20 ＝ 1,600 万满车芝麻的年数，

又作：阿吒吒、额哳吒、呵罗罗、阿嗒嗒；

➎ 诃诃地狱（ Ahaha ）指：一个很大的数字名，

冰冻咽喉内，振气而作声，唉！悲哀的惊呼！

相当：16,000,000 × 20 ＝ 3 亿 2,000 万满车芝麻的年数，

又作：阿诃诃、阿哈哈、臛臛婆、虎虎婆；

➏ 睡莲地狱（ Kumuda ）指：极大的数字名，

黄莲、白睡莲、皮肉溃烂，犹如睡莲花，

相当：320,000,000 × 20 ＝ 64 亿满车芝麻的年数，

又作：白睡莲地狱、拘物头、俱物头、拘物陀；

➐ 香莲地狱（ Sogandhika ）指：芬芳香气，

好香莲花、香睡莲、皮肉溃烂，犹如香莲花，

相当：6,400,000,000 × 20 ＝ 1,280 亿满车芝麻的年数，

又作：青睡莲地狱、须干提、搔揵提迦；

➑ 青莲地狱（ Uppalaka ）指：发声鸣叫，

罪人全身皆为青瘀、皮肤破裂，犹如青莲花

相当：128,000,000,000 × 20 ＝ 2 兆 5,600 亿满车芝麻的年数，

又作：青莲花地狱、优钵罗、优钵地狱、黛花地狱；

➒ 白莲地狱（ Puṇḍarīka ）指：受罪众生，

寒苦增极，皮肉脱落，骨头颜色，犹如白莲花，

相当：2,560,000,000,000 × 20 ＝ 51 兆 2,000 亿满车芝麻的年数，

又作：白莲花地狱、芬陀利地狱；

➓ 红莲地狱（ Paduma ）指：一个巨大的数位名，

严寒逼迫，身变赤红，皮肤拆裂，犹如红莲花，

相当：51,200,000,000,000 × 20 ＝ 1,024 兆满车芝麻的年数，

又作：红莲花地狱、波头摩、钵头摩、钵昙摩。

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第一章 ✫ 前言

216. “Saṃsappanīyapariyāyaṃ vo, bhikkhave, dhammapariyāyaṃ desessāmi.

（那时，世尊说：）

“比丘们！我要对你们详细说明‘蛇行法门’的教导。

Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti.

应当仔细听，好好地放在心上思考！我这就说。”

“Evaṃ, bhante”ti

“大德！是的！”

kho te bhikkhū bhagavato paccassosuṃ.

那些比丘们即刻回答世尊。

Bhagavā etadavoca –

世尊就这么说：

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第二章 ✫ 蛇行十恶

“Katamo ca, bhikkhave, saṃsappanīyapariyāyo dhammapariyāyo?

“再者，比丘们！什么叫做‘蛇行法门’的教导呢？

Kammassakā, bhikkhave, sattā kammadāyādā kammayonī kammabandhū kammapaṭisaraṇā,

比丘们！被‘我执’所束缚的有情，拥有自己的业、继承自己的业、从业而生、以业为亲属、以业为归宿——

yaṃ kammaṃ karonti – kalyāṇaṃ vā pāpakaṃ vā – tassa dāyādā bhavanti.

无论他造作什么业——无论是善业或恶业（都不可避免），他都需要继承（其果报）！

第一节 ❦ 犯杀生业

“Idha, bhikkhave, ekacco pāṇātipātī hoti

在这个世界上，比丘们！有些人曾经杀生——

luddo lohitapāṇi

残酷凶暴、双手血腥；

hatapahate niviṭṭho,

心已被执着，专门从事杀害、征服、袭击；

adayāpanno sabbapāṇabhūtesu.

对于一切存活的生命，已经毫无慈悲心而陷入犯戒！

一、 蛇行因缘

So saṃsappati kāyena,

⑴ 他由于用身体蛇行——用自己的身体像蛇一样爬行；

saṃsappati vācāya,

⑵ 由于用言语蛇行——用自己的言语像蛇一样爬行；

saṃsappati manasā.

⑶ 由于用意念蛇行——用自己的意念像蛇一样爬行；

Tassa jimhaṃ kāyakammaṃ hoti,

⑷ 他的身业已变成歪邪——弯曲邪行；

jimhaṃ vacīkammaṃ,

⑸ 语业已（变成）歪邪——弯曲邪行；

jimhaṃ manokammaṃ,

⑹ 意业已（变成）歪邪——弯曲邪行；

jimhā gati,

⑺ 投胎也（变得）歪邪——弯曲邪行；

jimhupapatti.

⑻ 转世也（变得）歪邪——弯曲邪行。

二、 蛇行果报

“Jimhagatikassa kho panāhaṃ, bhikkhave, jimhupapattikassa

确实，比丘们！我又对那些以邪行去投胎、以邪行而转世者说；

dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi –

（对于他们）已知的两种去处，我说（他们会去往）其中的一种去处：

ye vā ekantadukkhā nirayā

毫无疑问：⑴ 他们如果不是下到极其痛苦的地狱；

yā vā saṃsappajātikā tiracchānayoni.

⑵ 就是投生到任何爬虫类、畜生类的母胎中去！

Katamā ca sā, bhikkhave, saṃsappajātikā tiracchānayoni?

比丘们！什么叫做‘投生爬虫类、畜生类的母胎’呢？

Ahi vicchikā satapadī nakulā biḷārā mūsikā ulūkā,

（就是：）毒蛇、蝎子、蜈蚣、黄鼠狼、猫、老鼠、猫头鹰；

ye vā panaññepi keci tiracchānayonikā sattā manusse disvā saṃsappanti.

以及，那些或者已经被人们知道、看见的其它畜生类、爬虫类的有情。

三、 往生法门

Iti kho, bhikkhave, bhūtā bhūtassa upapatti hoti.

确实，比丘们！众生（灵体）的转世就是这样——

Yaṃ karoti tena upapajjati.

无论他造作（什么业），就随着那业而有（轮回）再生；

Upapannamenaṃ phassā phusanti.

再生之后，（业力）使其遭受（偿还业报的各种）触境。

Evamahaṃ, bhikkhave, ‘kammadāyādā sattā’ti vadāmi.

比丘们！因此我说：‘被我执所束缚的有情，继承自己的业！’

第二节 ❦ 犯偷盗业

“Idha pana, bhikkhave, ekacco adinnādāyī hoti…pe…

[Adinnādāyī hoti.

在这个世界上，比丘们！又有些人曾经偷盗（不与取）——

Yaṃ taṃ parassa paravittūpakaraṇaṃ gāmagataṃ vā araññagataṃ vā,

任何他人存放在别处的财物用具，无论是放在村落、或放在郊外僻静处；

taṃ adinnaṃ theyyasaṅkhātaṃ ādātā hoti.]

他对不被给与（的财物）存有盗心，已经造作了偷盗的行为。

⑴ 他由于用身体蛇行——用自己的身体像蛇一样爬行；

⑵ 由于用言语蛇行——用自己的言语像蛇一样爬行；

⑶ 由于用意念蛇行——用自己的意念像蛇一样爬行；

⑷ 他的身业已变成歪邪……。（重复前述果报）

第三节 ❦ 犯邪淫业

kāmesumicchācārī hoti…

在这个世界上，比丘们！又有些人曾经犯邪淫——

[Yā tā māturakkhitā

⑴ 他（与）任何有母亲监护（的女性）交往；

piturakkhitā

⑵ （或与）有父亲监护（的女性）交往；

mātāpiturakkhitā

⑶ （或与）有父母双方监护（的女性）交往；

bhāturakkhitā

⑷ （或与）有兄弟监护（的女性）交往；

bhaginirakkhitā

⑸ （或与）有姐妹监护（的女性）交往；

ñātirakkhitā

⑹ （或与）有亲族监护（的女性）交往；

gottarakkhitā

⑺ （或与）有同姓亲族监护（的女性）交往；

dhammarakkhitā

⑻ （或与）有法（规）定监护人（的女性）交往；

sasāmikā

⑼ （或与）有丈夫（的女性）交往；

saparidaṇḍā

⑽ （或与）依法受保护、侵犯将受惩罚（的女性）交往；

antamaso mālāguḷaparikkhittāpi,

⑾ 乃至与（接受）花环（订婚）的女性交往；

tathārūpāsu cārittaṃ āpajjitā hoti.]

⑿ 当他与这类女性交往、来往之后，就陷入了违犯邪淫。

⑴ 他由于用身体蛇行——用自己的身体像蛇一样爬行；

⑵ 由于用言语蛇行——用自己的言语像蛇一样爬行；

⑶ 由于用意念蛇行——用自己的意念像蛇一样爬行；

⑷ 他的身业已变成歪邪……。（重复前述果报）

第四节 ❦ 犯妄语业

musāvādī hoti…

在这个世界上，比丘们！又有些人曾经说谎话——

[Sabhaggato vā

⑴ 或者来到会议厅之后；

parisaggato vā

⑵ 或者来到集会处之后；

ñātimajjhagato vā

⑶ 或者来到亲族中之后；

pūgamajjhagato vā

⑷ 或者来到团体中之后；

rājakulamajjhagato vā

⑸ 或者来到王家法庭中之后；

abhinīto sakkhipuṭṭho

当作为证人被带来询问，（被要求）说：

‘ehambho purisa, yaṃ jānāsi taṃ vadehī’ti,

‘来！善男子！请说出你所知道的？’

so ajānaṃ vā āha ‘jānāmī’ti,

⓵ 当他不知道时，或说：‘我知道！’

jānaṃ vā āha ‘na jānāmī’ti,

⓶ 当他知道时，或说：‘我不知道！’

apassaṃ vā āha ‘passāmī’ti,

⓷ 当他没看见时，或说：‘我看见了！’

passaṃ vā āha ‘na passāmī’ti,

⓸ 当他看见时，或说：‘我没看见！’

iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti.]

像这样，或者为了自己、或者为了他人、或者为了一点点物质利益的原因，而故意说了谎话。

⑴ 他由于用身体蛇行——用自己的身体像蛇一样爬行；

⑵ 由于用言语蛇行——用自己的言语像蛇一样爬行；

⑶ 由于用意念蛇行——用自己的意念像蛇一样爬行；

⑷ 他的身业已变成歪邪……。（重复前述果报）

第五节 ❦ 犯两舌业

pisuṇavāco hoti…

在这个世界上，比丘们！又有些人曾经说离间语（两舌）——

[Ito sutvā amutra akkhātā imesaṃ bhedāya,

从这里听了（话）之后，到那里去述说，目的是为了离间这些人；

amutra vā sutvā imesaṃ akkhātā amūsaṃ bhedāya.

或者从那里听了（话）之后，到这里来述说，目的是为了离间那些人。

Iti samaggānaṃ vā bhettā bhinnānaṃ vā anuppadātā vaggārāmo vaggarato vagganandī,

像这样，他或者是和合者的破坏者、或者是分裂者的支持者，乐于分裂团体、以分裂团体为乐、因团体分裂而欢喜；

vaggakaraṇiṃ vācaṃ bhāsitā hoti.]

曾经说过导致团体分裂的话语。

⑴ 他由于用身体蛇行——用自己的身体像蛇一样爬行；

⑵ 由于用言语蛇行——用自己的言语像蛇一样爬行；

⑶ 由于用意念蛇行——用自己的意念像蛇一样爬行；

⑷ 他的身业已变成歪邪……。（重复前述果报）

第六节 ❦ 犯恶口业

pharusavāco hoti…

在这个世界上，比丘们！又有些人曾经说粗恶语——

[Yā sā vācā aṇḍakā kakkasā parakaṭukā parābhisajjanī kodhasāmantā.

凡是那些激烈、粗鲁、伤人、触怒他人的话，与愤怒相连的话；

Asamādhisaṃvattanikā, tathārūpiṃ vācaṃ bhāsitā hoti.]

是导致（内心）不得平静的话，他曾经说过这类的话语。

⑴ 他由于用身体蛇行——用自己的身体像蛇一样爬行；

⑵ 由于用言语蛇行——用自己的言语像蛇一样爬行；

⑶ 由于用意念蛇行——用自己的意念像蛇一样爬行；

⑷ 他的身业已变成歪邪……。（重复前述果报）

第七节 ❦ 犯绮语业

samphappalāpī hoti…

在这个世界上，比丘们！又有些人曾经说绮语（无益语、杂秽语）——

[akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī,

在不适当的时候说话、说不真实的话、说无意义的话、说不符法的话、说不符律的话；

anidhānavatiṃ vācaṃ bhāsitā hoti akālena anapadesaṃ apariyantavatiṃ anatthasaṃhitaṃ.]

曾经说过没有价值的话，在不适当的时候、没有理由地、漫无边际地、不带来任何益处地说。

⑴ 他由于用身体蛇行——用自己的身体像蛇一样爬行；

⑵ 由于用言语蛇行——用自己的言语像蛇一样爬行；

⑶ 由于用意念蛇行——用自己的意念像蛇一样爬行；

⑷ 他的身业已变成歪邪……。（重复前述果报）

第八节 ❦ 犯贪欲业

abhijjhālu hoti…

在这个世界上，比丘们！又有些人贪婪渴求——

[Yaṃ taṃ parassa paravittūpakaraṇaṃ, taṃ abhijjhātā hoti –

他贪求凡是他人所拥有的财物用具，他存在这样的妄想：

‘aho vata, yaṃ parassa taṃ mama assā’ti.]

‘哦！但愿凡是别人的东西，都变成是我的！’

⑴ 他由于用身体蛇行——用自己的身体像蛇一样爬行；

⑵ 由于用言语蛇行——用自己的言语像蛇一样爬行；

⑶ 由于用意念蛇行——用自己的意念像蛇一样爬行；

⑷ 他的身业已变成歪邪……。（重复前述果报）

第九节 ❦ 犯瞋恚业

byāpannacitto hoti…

[“Byāpannacitto hoti paduṭṭhamanasaṅkappo –

在这个世界上，比丘们！又有些人心怀瞋恚，有恶毒的心思——

‘ime sattā haññantu vā

（心想：）

‘⑴ 愿这些有情被杀害；

bajjhantu vā

⑵ 或愿他们被捆绑、囚禁；

ucchijjantu vā

⑶ 或愿他们被灭绝；

vinassantu vā mā vā ahesun’ti.]

⑷ 或愿他们消失、不存在！’

⑴ 他由于用身体蛇行——用自己的身体像蛇一样爬行；

⑵ 由于用言语蛇行——用自己的言语像蛇一样爬行；

⑶ 由于用意念蛇行——用自己的意念像蛇一样爬行；

⑷ 他的身业已变成歪邪……。（重复前述果报）

第十节 ❦ 犯邪见业

micchādiṭṭhiko hoti viparītadassano –

在这个世界上，比丘们！又有些人持有邪见，有颠倒的见解——

‘natthi dinnaṃ…pe… sayaṃ abhiññā sacchikatvā pavedentī’ti. [‘natthi dinnaṃ,

（心想：）

‘⑴ 没有布施（的果报）；

natthi yiṭṭhaṃ,

⑵ 没有供养（的果报）；

natthi hutaṃ,

⑶ 没有祭祀（的果报）；

natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko,

⑷ 没有善恶行为的果报和异熟；

natthi ayaṃ loko,

⑸ 没有此世（善恶业行的果报）；

natthi paro loko,

⑹ 没有他世（善恶业行的果报）；

natthi mātā,

⑺ 没有（孝敬）母亲（的功德）；

natthi pitā,

⑻ 没有（孝敬）父亲（的功德）；

natthi sattā opapātikā,

⑼ 没有化生的有情；

natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā

⑽ 世界上没有真正修行、已正确实践、走向正道的沙门、婆罗门；

ye imañca lokaṃ parañca lokaṃ

无论对此世，还是对他世——

sayaṃ abhiññā sacchikatvā pavedentī’ti.]

（都没有圣者）能够通过自己的神通智慧，在亲证之后，为他人宣说（真理）。’

一、 蛇行因缘

So saṃsappati kāyena,

⑴ 他由于用身体蛇行——用自己的身体像蛇一样爬行；

saṃsappati vācāya,

⑵ 由于用言语蛇行——用自己的言语像蛇一样爬行；

saṃsappati manasā.

⑶ 由于用意念蛇行——用自己的意念像蛇一样爬行；

Tassa jimhaṃ kāyakammaṃ hoti,

⑷ 他的身业已变成歪邪——弯曲邪行；

jimhaṃ vacīkammaṃ,

⑸ 语业已（变成）歪邪——弯曲邪行；

jimhaṃ manokammaṃ,

⑹ 意业已（变成）歪邪——弯曲邪行；

jimhā gati,

⑺ 投胎也（变得）歪邪——弯曲邪行；

jimhupapatti.

⑻ 转世也（变得）歪邪——弯曲邪行。

二、 蛇行果报

“Jimhagatikassa kho panāhaṃ, bhikkhave, jimhupapattikassa

确实，比丘们！我又对那些以邪行去投胎、以邪行而转世者说；

dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi –

（对于他们）已知的两种去处，我说（他们会去往）其中的一种去处：

ye vā ekantadukkhā nirayā

毫 无疑问：⑴ 他们如果不是下到极其痛苦的地狱；

yā vā saṃsappajātikā tiracchānayoni.

⑵ 就是投生到任何爬虫类、畜生类的母胎中去！

Katamā ca sā, bhikkhave, saṃsappajātikā tiracchānayoni?

比丘们！什么叫做‘投生爬虫类、畜生类的母胎’呢？

Ahi vicchikā satapadī nakulā biḷārā mūsikā ulūkā,

（就是：）毒蛇、蝎子、蜈蚣、黄鼠狼、猫、老鼠、猫头鹰；

ye vā panaññepi keci tiracchānayonikā sattā manusse disvā saṃsappanti.

以及，那些或者已经被人们知道、看见的其它畜生类、爬虫类的有情。

三、 往生法门

Iti kho, bhikkhave, bhūtā bhūtassa upapatti hoti,

确实，比丘们！众生（灵体）的转世就是这样——

yaṃ karoti tena upapajjati.

无论他造作（什么业），就随着那业而有（轮回）再生；

Upapannamenaṃ phassā phusanti.

再生之后，（业力）使其遭受（偿还业报的各种）触境。

Evamahaṃ, bhikkhave, ‘kammadāyādā sattā’ti vadāmi.

比丘们！因此我说：‘被我执所束缚的有情，继承自己的业！’

卍　　　　卍　　　　卍

第三章 ✫ 圣贤十善

Kammassakā, bhikkhave, sattā kammadāyādā kammayonī kammabandhū kammapaṭisaraṇā,

比丘们！被‘我执’所束缚的有情，拥有自己的业、继承自己的业、从业而生、以业为亲属、以业为归宿——

yaṃ kammaṃ karonti – kalyāṇaṃ vā pāpakaṃ vā – tassa dāyādā bhavanti.

无论他造作什么业——无论是善业或恶业（都不可避免），他都需要继承（其果报）！

第一节 ❦ 离杀生业

“Idha, bhikkhave, ekacco pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti

在这个世界上，比丘们！有些人已经放弃杀生、已经迴避杀生——

nihitadaṇḍo nihitasattho,

已经放下棍棒、已经放下刀剑（等凶器）；

lajjī

怀着惭愧心（知道羞耻）；

dayāpanno

已经转变为有慈悲、怜悯心；

sabbapāṇabhūtahitānukampī viharati.

利益、帮助、同情、体恤一切存活的生命而生活。

一、 善德因缘

So na saṃsappati kāyena,

⑴ 他由于不用身体蛇行——不用自己的身体像蛇一样爬行；

na saṃsappati vācāya,

⑵ 由于不用言语蛇行——不用自己的言语像蛇一样爬行；

na saṃsappati manasā.

⑶ 由于不用意念蛇行——不用自己的意念像蛇一样爬行；

Tassa uju kāyakammaṃ hoti,

⑷ 他的身业已变成正直——质直正行；

uju vacīkammaṃ,

⑸ 语业已（变成）正直——质直正行；

uju manokammaṃ,

⑹ 意业已（变成）正直——质直正行；

uju gati,

⑺ 投胎也（变得）正直——质直正行；

ujupapatti.

⑻ 转世也（变得）正直——质直正行。

二、 幸福果报

“Ujugatikassa kho panāhaṃ, bhikkhave, ujupapattikassa

确实，比丘们！我又对那些以正行去投胎、以正行而转世者说；

dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi –

（对于他们）已知的两种去处，我说（他们会去往）其中的一种去处：

ye vā ekantasukhā saggā

毫无疑问：⑴ 他们或者往生到非常快乐的天界；

yāni vā pana tāni uccākulāni

再不然，他们（往生为）高贵家庭——

khattiyamahāsālakulāni vā

⑵ 要么是刹帝利（武士/王族）的大富之家；

brāhmaṇamahāsālakulāni vā

⑶ 要么是婆罗门的大富之家；

gahapatimahāsālakulāni vā

⑷ 要么是居士（家主/富翁）的大富之家；

aḍḍhāni mahaddhanāni mahābhogāni pahūtajātarūparajatāni pahūtavittūpakaraṇāni pahūtadhanadhaññāni.

拥有大财富、享受大福禄，有许多金银、许多资财用具、许多钱财谷物的人家。

三、 往生法门

Iti kho, bhikkhave, bhūtā bhūtassa upapatti hoti.

确实，比丘们！众生（灵体）的转世就是这样——

Yaṃ karoti tena upapajjati.

无论他造作（什么业），就随着那业而有（轮回）再生；

Upapannamenaṃ phassā phusanti.

再生之后，（业力）使其遭受（偿还业报的各种）触境。

Evamahaṃ, bhikkhave, ‘kammadāyādā sattā’ti vadāmi.

比丘们！因此我说：‘被我执所束缚的有情，继承自己的业！’

第二节 ❦ 离偷盗业

“Idha pana, bhikkhave, ekacco adinnādānaṃ pahāya adinnādānā paṭivirato hoti…pe…

在这个世界上，比丘们！又有些人已经放弃偷盗（不与取）、已经迴避偷盗（不与取）——

[Yaṃ taṃ parassa paravittūpakaraṇaṃ gāmagataṃ vā araññagataṃ vā,

任何他人存放在别处的财物用具，无论是放在村落、或放在郊外僻静处；

na taṃ adinnaṃ theyyasaṅkhātaṃ ādātā hoti.]

他对不被给与（的财物）不存在盗心、已不造作偷盗的行为。

⑴ 他由于不用身体蛇行——不用自己的身体像蛇一样爬行；

⑵ 由于不用言语蛇行——不用自己的言语像蛇一样爬行；

⑶ 由于不用意念蛇行——不用自己的意念像蛇一样爬行；

⑷ 他的身业已变成正直……。（重复前述善果）

第三节 ❦ 离邪淫业

kāmesumicchācārā paṭivirato hoti…

[“Kāmesumicchācāraṃ pahāya, kāmesumicchācārā paṭivirato hoti.

在这个世界上，比丘们！又有些人已经放弃邪淫、已经迴避邪淫——

Yā tā māturakkhitā

⑴ 他（不与）任何有母亲监护（的女性）交往；

piturakkhitā

⑵ （不与）有父亲监护（的女性）交往；

mātāpiturakkhitā

⑶ （不与）有父母双方监护（的女性）交往；

bhāturakkhitā

⑷ （不与）有兄弟监护（的女性）交往；

bhaginirakkhitā

⑸ （不与）有姐妹监护（的女性）交往；

ñātirakkhitā

⑹ （不与）有亲族监护（的女性）交往；

gottarakkhitā

⑺ （不与）有同姓亲族监护（的女性）交往；

dhammarakkhitā

⑻ （不与）有法（规）定监护人（的女性）交往；

sasāmikā

⑼ （不与）有丈夫（的女性）交往；

saparidaṇḍā

⑽ （不与）依法受保护、侵犯将受惩罚（的女性）交往；

antamaso mālāguḷaparikkhittāpi,

⑾ 乃至亦（不与）接受花环（订婚）的女性交往；

tathārūpāsu na cārittaṃ āpajjitā hoti.]

⑿ 当他不与这类女性交往、来往之后，已迴避了违犯邪淫。

⑴ 他由于不用身体蛇行——不用自己的身体像蛇一样爬行；

⑵ 由于不用言语蛇行——不用自己的言语像蛇一样爬行；

⑶ 由于不用意念蛇行——不用自己的意念像蛇一样爬行；

⑷ 他的身业已变成正直……。（重复前述善果）

第四节 ❦ 离妄语业

musāvādaṃ pahāya musāvādā paṭivirato hoti…

在这个世界上，比丘们！又有些人已经放弃说谎话、已经迴避说谎话——

[Sabhaggato vā

⑴ 或者来到会议厅之后；

parisaggato vā

⑵ 或者来到集会处之后；

ñātimajjhagato vā

⑶ 或者来到亲族中之后；

pūgamajjhagato vā

⑷ 或者来到团体中之后；

rājakulamajjhagato vā

⑸ 或者来到王家法庭中之后；

abhinīto sakkhipuṭṭho

当作为证人被带来询问，（被要求）说：

‘ehambho purisa, yaṃ jānāsi taṃ vadehī’ti,

‘来！善男子！请说出你所知道的？’

so ajānaṃ vā āha ‘na jānāmī’ti,

⓵ 当他不知道时，或说：‘我不知道！’

jānaṃ vā āha ‘jānāmī’ti,

⓶ 当他知道时，或说：‘我知道！’

apassaṃ vā āha ‘na passāmī’ti,

⓷ 当他没看见时，或说：‘我没看见！’

passaṃ vā āha ‘passāmī’ti,

⓸ 当他看见时，或说：‘我看见了！’

iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti.]

像这样，既不为了自己、又不为了他人、也不为了一点点物质利益的原因，不存在故意说谎话。

⑴ 他由于不用身体蛇行——不用自己的身体像蛇一样爬行；

⑵ 由于不用言语蛇行——不用自己的言语像蛇一样爬行；

⑶ 由于不用意念蛇行——不用自己的意念像蛇一样爬行；

⑷ 他的身业已变成正直……。（重复前述善果）

第五节 ❦ 离两舌业

pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti…

在这个世界上，比丘们！又有些人已经放弃说离间语、已经迴避说离间语——

[na ito sutvā amutra akkhātā imesaṃ bhedāya,

不从这里听了（话）之后，到那里去述说，以（避免）制造这些人的矛盾；

amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya.

也不从那里听了（话）之后，到这里来述说，以（避免）制造那些人的矛盾。

Iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandiṃ,

像这样，他或者是分裂者的调解人、或者是和合者的支持者，乐于团体和合、以团体和合为乐、因团体和合而欢喜；

samaggakaraṇiṃ vācaṃ bhāsitā hoti.]

曾经说过促进团体和合、调解分裂的话语。

⑴ 他由于不用身体蛇行——不用自己的身体像蛇一样爬行；

⑵ 由于不用言语蛇行——不用自己的言语像蛇一样爬行；

⑶ 由于不用意念蛇行——不用自己的意念像蛇一样爬行；

⑷ 他的身业已变成正直……。（重复前述善果）

第六节 ❦ 离恶口业

pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti…

在这个世界上，比丘们！又有些人已经放弃说粗恶语、已经迴避说粗恶语——

[Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī

凡是那些柔和无瑕、悦耳动听、亲切可爱、深入人心、文明有礼的话语；

bahujanakantā bahujanamanāpā, tathārūpiṃ vācaṃ bhāsitā hoti.]

是令众人喜爱、令众人愉悦的话，他曾经说过这类的话语。

⑴ 他由于不用身体蛇行——不用自己的身体像蛇一样爬行；

⑵ 由于不用言语蛇行——不用自己的言语像蛇一样爬行；

⑶ 由于不用意念蛇行——不用自己的意念像蛇一样爬行；

⑷ 他的身业已变成正直……。（重复前述善果）

第七节 ❦ 离绮语业

samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti…

在这个世界上，比丘们！又有些人已经放弃说绮语、已经迴避说绮语——

[kālavādī bhūtavādī atthavādī dhammavādī vinayavādī,

在适当的时候说话、说真实的话、说有意义的话、说符合法的话、说符合律的话；

nidhānavatiṃ vācaṃ bhāsitā hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.]

曾经说过有价值的话，在适当的时候、有根据地、有节制地、带来实际利益地说。

⑴ 他由于不用身体蛇行——不用自己的身体像蛇一样爬行；

⑵ 由于不用言语蛇行——不用自己的言语像蛇一样爬行；

⑶ 由于不用意念蛇行——不用自己的意念像蛇一样爬行；

⑷ 他的身业已变成正直……。（重复前述善果）

第八节 ❦ 离贪欲业

anabhijjhālu hoti…

在这个世界上，比丘们！又有些人不贪婪渴求——

[Yaṃ taṃ parassa paravittūpakaraṇaṃ taṃ anabhijjhātā hoti –

他既不贪婪凡是他人所拥有的财物用具，他也不存在这样的妄想：

‘aho vata, yaṃ parassa taṃ mamassā’ti.]

‘哦！但愿凡是别人的东西，都变成是我的！’

⑴ 他由于不用身体蛇行——不用自己的身体像蛇一样爬行；

⑵ 由于不用言语蛇行——不用自己的言语像蛇一样爬行；

⑶ 由于不用意念蛇行——不用自己的意念像蛇一样爬行；

⑷ 他的身业已变成正直……。（重复前述善果）

第九节 ❦ 离瞋恚业

abyāpannacitto hoti…

[“Abyāpannacitto hoti appaduṭṭhamanasaṅkappo –

在这个世界上，比丘们！又有些人远离瞋心，没有恶毒的心思——

‘ime sattā averā hontu abyāpajjā anīghā, sukhī attānaṃ pariharantū’ti.]

（心想：）

‘愿这些有情没有怨恨、没有伤害、没有烦恼，愿他们快乐地照顾好自己！’

⑴ 他由于不用身体蛇行——不用自己的身体像蛇一样爬行；

⑵ 由于不用言语蛇行——不用自己的言语像蛇一样爬行；

⑶ 由于不用意念蛇行——不用自己的意念像蛇一样爬行；

⑷ 他的身业已变成正直……。（重复前述善果）

第十节 ❦ 离邪见业

sammādiṭṭhiko hoti aviparītadassano –

在这个世界上，比丘们！又有些人具有正见，没有颠倒的见解——

‘atthi dinnaṃ…pe…

[‘atthi dinnaṃ,

（心想：）

‘⑴ 有布施（的果报）；

atthi yiṭṭhaṃ,

⑵ 有供养（的果报）；

atthi hutaṃ,

⑶ 有祭祀（的果报）；

atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko,

⑷ 有善恶行为的果报和异熟；

atthi ayaṃ loko,

⑸ 有此世（善恶业行的果报）；

atthi paro loko,

⑹ 有他世（善恶业行的果报）；

atthi mātā,

⑺ 有（孝敬）母亲（的功德）；

atthi pitā,

⑻ 有（孝敬）父亲（的功德）；

atthi sattā opapātikā,

⑼ 有化生的有情；

atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā]

⑽ 世界上有真正修行、已正确实践、走向正道的沙门、婆罗门；

ye imañca lokaṃ parañca lokaṃ

无论对此世，还是对他世——

sayaṃ abhiññā sacchikatvā pavedentī’ti.

（都有圣者）能够通过自己的神通智慧，在亲证之后，为他人宣说（真理）。’

一、 善德因缘

So na saṃsappati kāyena,

⑴ 他由于不用身体蛇行——不用自己的身体像蛇一样爬行；

na saṃsappati vācāya,

⑵ 由于不用言语蛇行——不用自己的言语像蛇一样爬行；

na saṃsappati manasā.

⑶ 由于不用意念蛇行——不用自己的意念像蛇一样爬行；

Tassa uju kāyakammaṃ hoti,

⑷ 他的身业已变成正直——质直正行；

uju vacīkammaṃ,

⑸ 语业已（变成）正直——质直正行；

uju manokammaṃ,

⑹ 意业已（变成）正直——质直正行；

uju gati,

⑺ 投胎也（变得）正直——质直正行；

ujupapatti.

⑻ 转世也（变得）正直——质直正行。

二、 幸福果报

“Ujugatikassa kho pana ahaṃ, bhikkhave, ujupapattikassa

确实，比丘们！我又对那些以正行去投胎、以正行而转世者说；

dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi –

（对于他们）已知的两种去处，我说（他们会去往）其中的一种去处：

ye vā ekantasukhā saggā

毫无疑问：⑴ 他们或者往生到非常快乐的天界；

yāni vā pana tāni uccākulāni

再不然，他们（往生为）高贵家庭——

khattiyamahāsālakulāni vā

⑵ 要么是刹帝利（武士/王族）的大富之家；

brāhmaṇamahāsālakulāni vā

⑶ 要么是婆罗门的大富之家；

gahapatimahāsālakulāni vā

⑷ 要么是居士（家主/富翁）的大富之家；

aḍḍhāni mahaddhanāni mahābhogāni pahūtajātarūparajatāni pahūtavittūpakaraṇāni pahūtadhanadhaññāni.

拥有大财富、享受大福禄，有许多金银、许多资财用具、许多钱财谷物的人家。

三、 往生法门

Iti kho, bhikkhave, bhūtā bhūtassa upapatti hoti.

的确，诸比丘！众生灵体的转世就是这样——

Yaṃ karoti tena upapajjati.

无论他造作（什么业），就会随之而有（轮回）再生；

Upapannamenaṃ phassā phusanti.

再生之后，（业力）使其遭受（偿还业报的各种）触境。

Evamahaṃ, bhikkhave, ‘kammadāyādā sattā’ti vadāmi.

诸比丘！因此我说：‘被我执所束缚的有情众生，继承自己的业！’

卍　　　　卍　　　　卍

第四章 ✫ 结语

“Kammassakā, bhikkhave, sattā kammadāyādā kammayonī kammabandhū kammapaṭisaraṇā,

诸比丘！被‘我执’所束缚的有情众生，拥有自己的业、继承自己的业、由业所生、业是亲族、业是归宿——

yaṃ kammaṃ karonti – kalyāṇaṃ vā pāpakaṃ vā – tassa dāyādā bhavanti.

不论他造什么业——无论是善、是恶（都不可避免地），他都需要继承！

Ayaṃ kho so, bhikkhave, saṃsappanīyapariyāyo dhammapariyāyo”ti.

诸比丘！这就是所谓的‘蛇行法门’的教导。”

Chaṭṭhaṃ.

蛇行法门经 ～业所生身品‧第六经终

～《增支部经典‧十集‧五十经篇之五‧业所生身品‧Saṃsappanīyasutta 蛇行法门经》(AN 10.216)

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.3.12 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 10.211-746)/5.1 Karajakāyavagga 业所生身品 (AN 10.211-220)”

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【经名】 5.1.7 Paṭhamasañcetanikasutta 故思业之一 (AN 10.217)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Paṭhamasañcetanikasuttaṃ

《故思业之一经》

☆ 本经大意 ➾

凡是正信的佛教徒，都应唾弃阶级斗争、阶级专政的邪说；

不远离阶级斗争、颠倒邪见的愚人，绝对难以逃脱自食恶果！

☆ 故思业（ Sañcetanikānaṃ kammānaṃ ） ➾

解说：故，是故意；思，认识和意图；业，是行为；

根据有意图的善恶业动机，所造成的身语意之行为。

业和果不同！业是身语意三种行为，果是行为结果。

☆ 十恶业道 ➾ 十恶不赦！

① 犯杀生业（果报：在人中寿命短、多疾病、以及两种恶道的果报）；

② 犯偷盗业（果报：在人中贫穷、破财、以及两种恶道的果报）；

③ 犯邪淫业（果报：在人中找不到妻子、伴侣不贞、以及两种恶道的果报）；

④ 犯妄语业（果报：在人中名声差、被人欺骗、以及两种恶道的果报）；

⑤ 犯两舌业（果报：在人中会坐牢、亲友分离、以及两种恶道的果报）；

⑥ 犯恶口业（果报：在人中会聋哑、多争讼、以及两种恶道的果报）；

⑦ 犯绮语业（果报：在人中阿谀奉承、虚伪不实、以及两种恶道的果报）；

⑧ 犯贪欲业（果报：在人中嫉妒心强、心生不满、以及两种恶道的果报）；

⑨ 犯瞋恚业（果报：在人中怨天尤人、心怀不满、以及两种恶道的果报）；

⑩ 犯邪见业（果报：在人中多疑、不信正法、以及两种恶道的果报）。

《长部经典‧波梨品‧第三十三经‧合诵经》开示（五趣）：

☆ 五趣生死轮回（ Pañca gatiyo ） ➾

“五趣”也叫做：五道。

① 地狱（ Nirayo ） ☞

又或译为：奈落、那落迦、捺落迦。

② 畜生（ Tiracchānayoni ） ☞

又或译为：傍生、傍行的众生。

③ 饿鬼（ Pettivisayo ） ☞

又或译为：鬼道、阴界、祖灵。

④ 人类（ Manussā ） ☞

又或译为：人道、人界、人趣。

⑤ 天界（ Devā ） ☞

又或译为：天道、天界、天趣。

☆ 二恶趣 ➾ 也叫做：二恶道。

① 地狱道（ Nirayo ）；

② 畜生道（ Tiracchānayoni ）。

《长部经典‧波梨品‧第三十三经‧合诵经》开示（九无暇）：

☆ 九种没有闲暇修行梵行的时地 ➾

① 生于地狱（在痛苦当中）；

② 生于傍生（畜生道）；

③ 生于鬼道（阴界祖灵）；

④ 生为阿修罗身（因瞋痴而堕落之处）；

⑤ 生于长寿天众（如无想天）；

⑥ 生于边地而无知（未开化的蛮族没有智慧）；

⑦ 持有邪见而颠倒（不信三宝）；

⑧ 痴呆聋哑（不能理解善法）；

⑨ 生于佛出世前或佛灭度后（没有正法流传）。

《增支部经典‧十集‧五十经篇之二‧长老品‧拘迦利谤圣经》开示（十地狱）：

☆ 十寒地狱 ➾

➊ 脓疱地狱（ Abbuda ）指：疮疱血污的垢浊，

相当于：100（年）× 20 = 2千满车芝麻的年数，

又作：额部陀、阿部昙、阿浮陀、阿菩达；

➋ 疱裂地狱（ Nirabbuda ）指：严寒逼身，脓疮破裂，

相当于：2,000 × 20 = 4万满车芝麻的年数，

又作：尼刺部陀、尼赖浮陀、尼罗浮陀；

➌ 波波地狱（ Ababa ）指：寒苦加剧，舌不能动，

只在唇间发出波波声，是一个有76个零的数字名，

相当于：40,000 × 20 = 80万满车芝麻的年数，

又作：阿波波、阿婆婆、呵婆婆、阿拔拔；

➍ 吒吒地狱（ Aṭaṭa ）指：因恐怖寒冷紧张等，

牙齿发出颤抖声，（身体）已被烧焦，是一个大的数字名，

相当于：800,000 × 20 = 1,600万满车芝麻的年数，

又作：阿吒吒、额哳吒、呵罗罗、阿嗒嗒；

➎ 诃诃地狱（ Ahaha ）指：一个很大的数字名，

咽喉被冰冻，呼吸作声，唉！发出悲哀的惊呼！

相当于：16,000,000 × 20 = 3亿2,000万满车芝麻的年数，

又作：阿诃诃、阿哈哈、臛臛婆、虎虎婆；

➏ 睡莲地狱（ Kumuda ）指：极大的数字名，

黄莲、白睡莲、皮肉溃烂，如同睡莲花，

相当于：320,000,000 × 20 = 64亿满车芝麻的年数，

又作：白睡莲地狱、拘物头、俱物头、拘物陀；

➐ 香莲地狱（ Sogandhika ）指：芬芳香气，

好香莲花、香睡莲、皮肉溃烂，如同香莲花，

相当于：6,400,000,000 × 20 = 1,280亿满车芝麻的年数，

又作：青睡莲地狱、须干提、搔揵提迦；

➑ 青莲地狱（ Uppalaka ）指：发出鸣叫声，

罪人全身都呈青瘀色、皮肤破裂，如同青莲花，

相当于：128,000,000,000 × 20 = 2兆5,600亿满车芝麻的年数，

又作：青莲花地狱、优钵罗、优钵地狱、黛花地狱；

➒ 白莲地狱（ Puṇḍarīka ）指：受罪的众生，

寒苦加剧，皮肉脱落，骨头的颜色，如同白莲花，

相当于：2,560,000,000,000 × 20 = 51兆2,000亿满车芝麻的年数，

又作：白莲花地狱、芬陀利地狱；

➓ 红莲地狱（ Paduma ）指：一个巨大的数字名，

严寒逼迫，身体变赤红，皮肤拆裂，如同红莲花，

相当于：51,200,000,000,000 × 20 = 1,024兆满车芝麻的年数，

又作：红莲花地狱、波头摩、钵头摩、钵昙摩。

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第一章 ✫ 思业前言

217. “Nāhaṃ, bhikkhave, sañcetanikānaṃ kammānaṃ katānaṃ upacitānaṃ appaṭisaṃveditvā [appaṭisaṃviditvā (sī. syā. pī.)] byantībhāvaṃ vadāmi.

“诸比丘！我从不说：‘（由人）故意（带着认识和意图）造作并积累的业，如果不经受果报，就会消失！’

Tañca kho diṭṭheva dhamme upapajje vā [upapajjaṃ vā (ka.) a. ni. 6.63 passitabbaṃ, upapajja vā (ma. ni. 3.303)] apare vā pariyāye.

应当发现：无论是根据现在（所说）的往生法门的教导，还是根据未来（所说）的往生法门的教导，都是如此！

Na tvevāhaṃ, bhikkhave, sañcetanikānaṃ kammānaṃ katānaṃ upacitānaṃ appaṭisaṃveditvā dukkhassantakiriyaṃ vadāmi.

确实如此，诸比丘！我从不说：‘（由人）故意（带着认识和意图）造作并积累的业，如果不经受果报，就能达到苦的终结！’

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第二章 ✫ 十恶思业

第一节 ❦ 恶业概说

“Tatra, bhikkhave, tividhā kāyakammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā [akusalaṃ sañcetanikaṃ dukkhudrayaṃ dukkhavipākaṃ (ka.)] hoti;

⑴ 在这里，诸比丘！有三种源于不善的认识和意图，由于自身造作恶意的‘身业’过失，而招致未来痛苦、带来痛苦果报；

catubbidhā vacīkammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti;

⑵ 有四种源于不善的认识和意图，由于自身造作恶意的‘语业’过失，而招致未来痛苦、带来痛苦果报；

tividhā manokammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti.

⑶ 有三种源于不善的认识和意图，由于自身造作恶意的‘意业’过失，而招致未来痛苦、带来痛苦果报。

第二节 ❦ 身业三种

“Kathañca, bhikkhave, tividhā kāyakammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti?

那么，诸比丘！如何称为：‘有三种源于不善的认识和意图，由于自身造作恶意的身业过失，而招致未来痛苦、带来痛苦果报’呢？

一、 犯杀生业

Idha, bhikkhave, ekacco pāṇātipātī hoti

在这个世界上，诸比丘！有些人曾经杀生——

luddo lohitapāṇi

（他们）残酷凶暴、双手沾满鲜血；

hatapahate niviṭṭho

心意执着于杀害、征服、袭击他人；

adayāpanno sabbapāṇabhūtesu.

对于一切存活的生命，毫无慈悲心而陷入犯戒！

二、 犯偷盗业

“Adinnādāyī hoti.

曾经拿取没有被给予的东西——

Yaṃ taṃ parassa paravittūpakaraṇaṃ gāmagataṃ vā araññagataṃ vā,

任何别人存放在别处的财物用具，无论是在村落里、还是在郊外的阿兰若；

taṃ adinnaṃ theyyasaṅkhātaṃ ādātā hoti.

他对不被给予（的财物）存有盗窃之心，已经造作了偷盗的行为。

三、 犯邪淫业

“Kāmesumicchācārī hoti.

曾经犯邪淫行为——

Yā tā māturakkhitā…pe… antamaso mālāguḷaparikkhittāpi, tathārūpāsu cārittaṃ āpajjitā hoti.

[Yā tā māturakkhitā

⑴ 他（或交往）任何有母亲监护的（妇女）；

piturakkhitā

⑵ （或交往）有父亲监护的（妇女）；

mātāpiturakkhitā

⑶ （或交往）有双亲监护的（妇女）；

bhāturakkhitā

⑷ （或交往）有兄弟监护的（妇女）；

bhaginirakkhitā

⑸ （或交往）有姐妹监护的（妇女）；

ñātirakkhitā

⑹ （或交往）有亲族监护的（妇女）；

gottarakkhitā

⑺ （或交往）有同姓宗族监护的（妇女）；

dhammarakkhitā

⑻ （或交往）有法律规定监护的（妇女）；

sasāmikā

⑼ （或交往）已有丈夫的（妇女）；

saparidaṇḍā

⑽ （或交往）受法律保护免于惩罚的（妇女，例如，订婚者，若受侵犯，侵犯者会受罚）；

antamaso mālāguḷaparikkhittāpi,

⑾ 乃至（或交往）仅以花环（象征性地）订婚的（妇女）；

tathārūpāsu cārittaṃ āpajjitā hoti.]

⑿ 当他与这类（妇女）交往、发生关系之后，就已经陷入了违犯邪淫。

Evaṃ kho, bhikkhave, tividhā kāyakammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti.

诸比丘！这样就称为：‘有三种源于不善的认识和意图，由于自身造作恶意的身业过失，而招致未来痛苦、带来痛苦果报！’

第三节 ❦ 语业四种

“Kathañca, bhikkhave, catubbidhā vacīkammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti?

那么，诸比丘！如何称为：‘有四种源于不善的认识和意图，由于自身造作恶意的语业过失，而招致未来痛苦、带来痛苦果报’呢？

一、 犯妄语业

Idha, bhikkhave, ekacco musāvādī hoti.

在这个世界上，诸比丘！有些人曾经说谎话——

Sabhaggato vā

⑴ 或来到会议厅之后；

parisaggato vā

⑵ 或来到集会场所之后；

ñātimajjhagato vā

⑶ 或来到亲戚中间之后；

pūgamajjhagato vā

⑷ 或来到社团组织中之后；

rājakulamajjhagato vā

⑸ 或来到王室或法庭中之后；

abhinīto sakkhipuṭṭho

当作为目击证人被带来询问，被要求说：

‘ehambho purisa, yaṃ jānāsi taṃ vadehī’ti,

‘喂！善男子！请说说你所知道的事情？’

so ajānaṃ vā āha ‘jānāmī’ti,

⓵ 当他不知道时，却说：‘我知道！’

jānaṃ vā āha ‘na jānāmī’ti,

⓶ 当他知道时，却说：‘我不知道！’

apassaṃ vā āha ‘passāmī’ti,

⓷ 当他没看见时，却说：‘我看见了！’

passaṃ vā āha ‘na passāmī’ti,

⓸ 当他看见时，却说：‘我没看见！’

iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti.

就这样！或为了自己、或为了他人、或为了些微财物利益的缘故，他故意说了谎话。

二、 犯两舌业

“Pisuṇavāco hoti.

曾经说挑拨离间的话——

Ito sutvā amutra akkhātā imesaṃ bhedāya,

在这里听了话，然后去那里告密，目的是为了分裂这里的人；

amutra vā sutvā imesaṃ akkhātā amūsaṃ bhedāya.

或者在那里听了话，然后来这里告密，目的是为了分裂那里的人。

Iti samaggānaṃ vā bhettā bhinnānaṃ vā anuppadātā vaggārāmo vaggarato vagganandī,

就这样，他或是和合团体的破坏者、或是分裂争斗的助长者，热衷于分化团体、乐于见到团体分化、因团体争吵分裂而感到高兴；

vaggakaraṇiṃ vācaṃ bhāsitā hoti.

曾经说过导致团体分裂的言论。

三、 犯恶口业

“Pharusavāco hoti.

曾经说粗暴的话——

Yā sā vācā aṇḍakā kakkasā parakaṭukā parābhisajjanī kodhasāmantā.

凡是他说过的激烈、粗鲁的话，尖酸刻薄伤害他人、激怒他人，充满愤怒（等言语暴力）；

Asamādhisaṃvattanikā, tathārūpiṃ vācaṃ bhāsitā hoti.

曾经发表过导致（内心）不得安宁的类似言论。

四、 犯绮语业

“Samphappalāpī hoti

曾经说无意义的废话——

akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī,

在不适当的时候说话、说不真实的话，说没有意义的话、宣扬不正的法、解说不合律制的行为；

anidhānavatiṃ vācaṃ bhāsitā hoti akālena anapadesaṃ apariyantavatiṃ anatthasaṃhitaṃ.

曾发表过没有价值、不合时宜、不合道理、漫无边际、不带来任何益处的言论。

Evaṃ kho, bhikkhave, catubbidhā vacīkammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti.

诸比丘！这样就称为：‘有四种源于不善的认识和意图，由于自身造作恶意的语业过失，而招致未来痛苦、带来痛苦果报！’

第四节 ❦ 意业三种

“Kathañca, bhikkhave, tividhā manokammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti?

那么，诸比丘！如何称为：‘有三种源于不善的认识和意图，由于自身造作恶意的意业过失，而招致未来痛苦、带来痛苦果报’呢？

一、 犯贪欲业

Idha, bhikkhave, ekacco abhijjhālu hoti.

在这个世界上，诸比丘！有些人贪婪而渴望——

Yaṃ taṃ parassa paravittūpakaraṇaṃ, taṃ abhijjhātā hoti –

他对别人存放在别处的财物用具生起贪婪之心，他心存妄想：

‘aho vata, yaṃ parassa taṃ mama assā’ti.

‘哦！但愿凡是别人的东西，都可以变成我的！’

二、 犯瞋恚业

“Byāpannacitto hoti paduṭṭhamanasaṅkappo –

由于心生瞋恚，而产生了恶意的念头——

‘ime sattā haññantu vā

（心里想：）

‘⑴ 愿这些众生被杀害；

bajjhantu vā

⑵ 愿他们被逮捕、囚禁（在监狱、陷阱等中）；

ucchijjantu vā

⑶ 愿他们被彻底消灭（肉体）；

vinassantu vā mā vā ahesun’ti.

⑷ 愿他们失踪、消失（于世间），或者干脆不复存在！’

三、 犯邪见业

Micchādiṭṭhiko hoti viparītadassano –

由于持有颠倒的见解，而成为邪见者——

‘natthi dinnaṃ…pe. … ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti.

[‘natthi dinnaṃ,

（心里想：）

‘⑴ 没有布施（及其福田功德）；

natthi yiṭṭhaṃ,

⑵ 没有供养（神明及其功德）；

natthi hutaṃ,

⑶ 没有祭祀（祖先及其功德）；

natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko,

⑷ 没有善恶行为的果报或异熟；

natthi ayaṃ loko,

⑸ 没有此世（善恶行为的果报）；

natthi paro loko,

⑹ 没有他世（善恶行为的果报）；

natthi mātā,

⑺ 没有（孝顺）母亲（的功德）；

natthi pitā,

⑻ 没有（孝顺）父亲（的功德）；

natthi sattā opapātikā,

⑼ 没有化生的有情众生（例如证得不还果的圣者）；

natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā

⑽ 世界上没有真正走向正道、正确修行的沙门、婆罗门；

ye imañca lokaṃ parañca lokaṃ

（没有圣者）能对这个世界和那个世界（无论是此世、他世、过去或未来）——

sayaṃ abhiññā sacchikatvā pavedentī’ti.]

通过自身的无上智慧完全亲证之后，再为他人宣说（佛法）。’

Evaṃ kho, bhikkhave, tividhā manokammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti.

诸比丘！这样就称为：‘有三种源于不善的认识和意图，由于自身造作恶意的意业过失，而招致未来痛苦、带来痛苦果报！’

第五节 ❦ 十恶果报

一、 地狱譬喻

“Tividha kāyakammantasandosabyāpatti akusalasañcetanikāhetu [… sañcetanikahetu (ka.)] vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti;

⑴ 诸比丘！因为三种源于不善认识和意图的原因，由于自身造作恶意的‘身业’过失，有情众生在身体败坏、死亡之后，或投生到不幸的恶道（如傍生），或在（十寒）地狱中遭受苦难；

catubbidhavacīkammantasandosabyāpatti akusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti;

⑵ 诸比丘！因为四种源于不善认识和意图的原因，由于自身造作恶意的‘语业’过失，有情众生在身体败坏、死亡之后，或投生到不幸的恶道（如傍生），或在（十寒）地狱中遭受苦难；

tividhamanokammantasandosabyāpatti akusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.

⑶ 诸比丘！因为三种源于不善认识和意图的原因，由于自身造作恶意的‘意业’过失，有情众生在身体败坏、死亡之后，或投生到不幸的恶道（如傍生），或在（十寒）地狱中遭受苦难。

“Seyyathāpi, bhikkhave, apaṇṇako maṇi uddhaṃkhitto

诸比丘！（这）就好比一颗完美无瑕的摩尼宝珠，当被向上抛起之后——

yena yeneva patiṭṭhāti

无论它正（坠落）在何处停下来？

suppatiṭṭhitaṃyeva patiṭṭhāti;

它总能恰好在它所停之处安稳地停留！

二、 自食恶果

evamevaṃ kho, bhikkhave, tividhakāyakammantasandosabyāpatti akusalasañcetanikāhetu vā sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti;

⑴ 同样地，确实如此！诸比丘！因为三种源于不善认识和意图的原因，由于自身造作恶意的‘身业’过失，有情众生在身体败坏、死亡之后，或投生到不幸的恶道（如傍生），或在（十寒）地狱中遭受苦难；

catubbidhavacīkammantasandosabyāpatti akusalasañcetanikāhetu vā sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti;

⑵ 因为四种源于不善认识和意图的原因，由于自身造作恶意的‘语业’过失，有情众生在身体败坏、死亡之后，或投生到不幸的恶道（如傍生），或在（十寒）地狱中遭受苦难；

tividhamanokammantasandosabyāpatti akusalasañcetanikāhetu vā sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjantīti.

⑶ 因为三种源于不善认识和意图的原因，由于自身造作恶意的‘意业’过失，有情众生在身体败坏、死亡之后，或投生到不幸的恶道（如傍生），或在（十寒）地狱中遭受苦难。

“Nāhaṃ, bhikkhave, sañcetanikānaṃ kammānaṃ katānaṃ upacitānaṃ appaṭisaṃveditvā byantībhāvaṃ vadāmi,

诸比丘！我从不说：‘（由人）故意（带着认识和意图）造作并积累的业，如果不经受果报，就会消失！’

tañca kho diṭṭheva dhamme upapajje vā apare vā pariyāye.

应当发现：无论是根据现在（所说）的往生法门的教导，还是根据未来（所说）的往生法门的教导，都是如此！

Na tvevāhaṃ, bhikkhave, sañcetanikānaṃ kammānaṃ katānaṃ upacitānaṃ appaṭisaṃveditvā dukkhassantakiriyaṃ vadāmi.

确实如此，诸比丘！我从不说：‘（由人）故意（带着认识和意图）造作并积累的业，如果不经受果报，就能达到苦的终结！’

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第三章 ✫ 十善思业

第一节 ❦ 善业概说

“Tatra, bhikkhave, tividhā kāyakammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti;

⑴ 在这里，诸比丘！有三种源于美德的认识和意图，由于成就带来快乐的‘身业’财富，而招致未来幸福、带来快乐果报；

catubbidhā vacīkammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti;

⑵ 有四种源于美德的认识和意图，由于成就带来快乐的‘语业’财富，而招致未来幸福、带来快乐果报；

tividhā manokammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti.

⑶ 有三种源于美德的认识和意图，由于成就带来快乐的‘意业’财富，而招致未来幸福、带来快乐果报。

第二节 ❦ 身业三种

“Kathañca, bhikkhave, tividhā kāyakammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti?

那么，诸比丘！如何称为：‘有三种源于美德的认识和意图，由于成就带来快乐的身业财富，而招致未来幸福、带来快乐果报’呢？

一、 离杀生业

Idha, bhikkhave, ekacco pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti

在这个世界上，诸比丘！有些人已经放弃杀生、已经迴避杀生——

nihitadaṇḍo nihitasattho

已经放下棍棒、已经放下刀剑（等凶器）；

lajjī

曾谦卑地本着责任感和良知，感到惭愧和不安；

dayāpanno,

已经转变为有慈悲、怜悯之心；

sabbapāṇabhūtahitānukampī viharati…pe….

他利益帮助、同情体恤一切存活的生命，并这样生活着。

二、 离偷盗业

“Adinnādānaṃ pahāya, adinnādānā paṭivirato hoti.

已经放弃不与取、已经迴避不与取——

Yaṃ taṃ parassa paravittūpakaraṇaṃ gāmagataṃ vā araññagataṃ vā,

任何别人存放在别处的财物用具，无论是在村落里、还是在郊外的阿兰若；

na taṃ adinnaṃ theyyasaṅkhātaṃ ādātā hoti.

他对不被给予（的财物）不再存有盗窃之心、已经不再造作偷盗的行为。

三、 离邪淫业

“Kāmesumicchācāraṃ pahāya, kāmesumicchācārā paṭivirato hoti.

已经放弃邪淫行为、已经迴避邪淫行为——

Yā tā māturakkhitā …pe… antamaso mālāguḷaparikkhittāpi, tathārūpāsu na cārittaṃ āpajjitā hoti.

[Yā tā māturakkhitā

⑴ 他（不交往）任何有母亲监护的（妇女）；

piturakkhitā

⑵ （不交往）有父亲监护的（妇女）；

mātāpiturakkhitā

⑶ （不交往）有双亲监护的（妇女）；

bhāturakkhitā

⑷ （不交往）有兄弟监护的（妇女）；

bhaginirakkhitā

⑸ （不交往）有姐妹监护的（妇女）；

ñātirakkhitā

⑹ （不交往）有亲族监护的（妇女）；

gottarakkhitā

⑺ （不交往）有同姓宗族监护的（妇女）；

dhammarakkhitā

⑻ （不交往）有法律规定监护的（妇女）；

sasāmikā

⑼ （不交往）已有丈夫的（妇女）；

saparidaṇḍā

⑽ （不交往）受法律保护免于惩罚的（妇女）；

antamaso mālāguḷaparikkhittāpi,

⑾ 乃至也（不交往）仅以花环订婚的（妇女）；

tathārūpāsu na cārittaṃ āpajjitā hoti.]

⑿ 当他不与这类（妇女）交往、发生关系之后，就已经迴避了违犯邪淫。

Evaṃ kho, bhikkhave, tividhā kāyakammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti.

诸比丘！这样就称为：‘有三种源于美德的认识和意图，由于成就带来快乐的身业财富，而招致未来幸福、带来快乐果报！’

第三节 ❦ 语业四种

“Kathañca, bhikkhave, catubbidhā vacīkammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti?

那么，诸比丘！如何称为：‘有四种源于美德的认识和意图，由于成就带来快乐的语业财富，而招致未来幸福、带来快乐果报’呢？

一、 离妄语业

Idha, bhikkhave, ekacco musāvādaṃ pahāya musāvādā paṭivirato hoti.

在这个世界上，诸比丘！有些人已经放弃说谎话、已经迴避说谎话——

Sabhaggato vā

⑴ 或来到会议厅之后；

parisaggato vā

⑵ 或来到集会场所之后；

ñātimajjhagato vā

⑶ 或来到亲戚中间之后；

pūgamajjhagato vā

⑷ 或来到社团组织中之后；

rājakulamajjhagato vā

⑸ 或来到王室或法庭中之后；

abhinīto sakkhipuṭṭho

当作为目击证人被带来询问，被要求说：

‘ehambho purisa, yaṃ jānāsi taṃ vadehī’ti,

‘喂！善男子！请说说你所知道的事情？’

so ajānaṃ vā āha ‘na jānāmī’ti,

⓵ 当他不知道时，就说：‘我不知道！’

jānaṃ vā āha ‘jānāmī’ti,

⓶ 当他知道时，就说：‘我知道！’

apassaṃ vā āha ‘na passāmī’ti,

⓷ 当他没看见时，就说：‘我没看见！’

passaṃ vā āha ‘passāmī’ti,

⓸ 当他看见时，就说：‘我看见了！’

iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti.

就这样！他既不为了自己、也不为了他人、或不为了些微财物利益的缘故，而故意说谎话。

二、 离两舌业

“Pisuṇaṃ vācaṃ pahāya, pisuṇāya vācāya paṭivirato hoti –

已经放弃说挑拨的话、已经迴避说离间的话——

na ito sutvā amutra akkhātā imesaṃ bhedāya,

不在这里听了话，然后去那里告密，来制造这里人的矛盾；

amutra vā sutvā na imesaṃ akkhātā amūsaṃ bhedāya.

也不在那里听了话，然后来这里告密，来制造那里人的矛盾。

Iti bhinnānaṃ vā sandhātā sahitānaṃ vā anuppadātā samaggārāmo samaggarato samagganandiṃ,

就这样，他或是已分裂者的调解人、或是一致者的鼓励者，热衷于和合团结、乐于见到团体和合团结、因团体和合团结而感到高兴；

samaggakaraṇiṃ vācaṃ bhāsitā hoti.

曾说过促进团体和合团结的言论。

三、 离恶口业

“Pharusaṃ vācaṃ pahāya, pharusāya vācāya paṭivirato hoti.

已经放弃说粗暴的话、已经迴避说粗暴的话——

Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī

凡是他说过的柔和无瑕、悦耳动听、和蔼可亲、令人舒心、有礼貌的（话语）；

bahujanakantā bahujanamanāpā, tathārūpiṃ vācaṃ bhāsitā hoti.

曾发表过让众人喜爱、让众人愉悦的类似言论。

四、 离绮语业

“Samphappalāpaṃ pahāya, samphappalāpā paṭivirato hoti

已经放弃说无意义的废话、已经迴避说无意义的废话——

kālavādī bhūtavādī atthavādī dhammavādī vinayavādī,

在适当的时候说话、说真实的话，说有意义的话、宣扬正法、解说合乎律制的行为；

nidhānavatiṃ vācaṃ bhāsitā hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.

曾发表过有价值、及时、合理、有根据、带来益处的言论。

Evaṃ kho, bhikkhave, catubbidhā vacīkammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti.

诸比丘！这样就称为：‘有四种源于美德的认识和意图，由于成就带来快乐的语业财富，而招致未来幸福、带来快乐果报！’

第四节 ❦ 意业三种

“Kathañca, bhikkhave, tividhā manokammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti?

那么，诸比丘！如何称为：‘有三种源于美德的认识和意图，由于成就带来快乐的意业财富，而招致未来幸福、带来快乐果报’呢？

一、 离贪欲业

Idha, bhikkhave, ekacco anabhijjhālu hoti.

在这个世界上，诸比丘！有些人不贪婪、不渴望——

Yaṃ taṃ parassa paravittūpakaraṇaṃ taṃ anabhijjhātā hoti –

他对别人存放在别处的财物用具不生贪婪之心，他不再心存妄想：

‘aho vata, yaṃ parassa taṃ mamassā’ti.

‘哦！但愿凡是别人的东西，都可以变成我的！’

二、 离瞋恚业

“Abyāpannacitto hoti appaduṭṭhamanasaṅkappo –

由于远离瞋心，已经没有了作恶事的意图——

‘ime sattā averā hontu abyāpajjā anīghā, sukhī attānaṃ pariharantū’ti.

（心里想：）‘愿这些众生没有怨恨、没有恶意、没有恼害，愿他们快乐地照顾好自己！’

三、 离邪见业

“Sammādiṭṭhiko hoti aviparītadassano –

由于没有颠倒的见解，成就了正见——

‘atthi dinnaṃ, atthi yiṭṭhaṃ…pe… ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti.

[‘atthi dinnaṃ,

（心里想：）‘⑴ 有布施（及其福田功德）；

atthi yiṭṭhaṃ,

⑵ 有供养（神明及其功德）；

atthi hutaṃ,

⑶ 有祭祀（祖先及其功德）；

atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko,

⑷ 有善恶行为的果报或异熟；

atthi ayaṃ loko,

⑸ 有此世（善恶行为的果报）；

atthi paro loko,

⑹ 有他世（善恶行为的果报）；

atthi mātā,

⑺ 有（孝顺）母亲（的功德）；

atthi pitā,

⑻ 有（孝顺）父亲（的功德）；

atthi sattā opapātikā,

⑼ 有化生的有情众生（例如证得不还果的圣者）；

atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā

⑽ 世界上有真正走向正道、正确修行的沙门、婆罗门；

ye imañca lokaṃ parañca lokaṃ

（有圣者）能对这个世界和那个世界（无论是此世、他世、过去或未来）——

sayaṃ abhiññā sacchikatvā pavedentī’ti.]

通过自身的无上智慧完全亲证之后，再为他人宣说（佛法）。’

Evaṃ kho, bhikkhave, tividhā manokammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti.

诸比丘！这样就称为：‘有三种源于美德的认识和意图，由于成就带来快乐的意业财富，而招致未来幸福、带来快乐果报！’

第五节 ❦ 十善果报

一、 天堂譬喻

“Tividhakāyakammantasampattikusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti;

⑴ 诸比丘！因为三种源于美德认识和意图的原因，由于成就带来快乐的‘身业’财富，有情众生在身体败坏、死亡之后，或投生到（人类）幸福的善道，或天界的极乐世界；

catubbidhavacīkammantasampattikusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti;

⑵ 诸比丘！因为四种源于美德认识和意图的原因，由于成就带来快乐的‘语业’财富，有情众生在身体败坏、死亡之后，或投生到（人类）幸福的善道，或天界的极乐世界；

tividhamanokammantasampattikusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.

⑶ 诸比丘！因为三种源于美德认识和意图的原因，由于成就带来快乐的‘意业’财富，有情众生在身体败坏、死亡之后，或投生到（人类）幸福的善道，或天界的极乐世界。

“Seyyathāpi, bhikkhave, apaṇṇako maṇi uddhaṃkhitto

诸比丘！（这）就好比一颗完美无瑕的摩尼宝珠，当被向上抛起之后——

yena yeneva patiṭṭhāti

无论它正（坠落）在何处停下来？

suppatiṭṭhitaṃyeva patiṭṭhāti;

它总能恰好在它所停之处安稳地停留！

二、 功不唐捐

evamevaṃ kho, bhikkhave, tividhakāyakammantasampattikusalasañcetanikāhetu vā sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti;

⑴ 同样地，确实如此！诸比丘！因为三种源于美德认识和意图的原因，由于成就带来快乐的‘身业’财富，有情众生在身体败坏、死亡之后，或投生到（人类）幸福的善道，或天界的极乐世界；

catubbidhavacīkammantasampattikusalasañcetanikāhetu vā sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti;

⑵ 因为四种源于美德认识和意图的原因，由于成就带来快乐的‘语业’财富，有情众生在身体败坏、死亡之后，或投生到（人类）幸福的善道，或天界的极乐世界；

tividhamanokammantasampattikusalasañcetanikāhetu vā sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.

⑶ 因为三种源于美德认识和意图的原因，由于成就带来快乐的‘意业’财富，有情众生在身体败坏、死亡之后，或投生到（人类）幸福的善道，或天界的极乐世界。

Nāhaṃ, bhikkhave, sañcetanikānaṃ kammānaṃ katānaṃ upacitānaṃ appaṭisaṃveditvā byantībhāvaṃ vadāmi.

诸比丘！我从不说：‘（由人）故意（带着认识和意图）造作并积累的业，如果不经受果报，就会消失！’

Tañca kho diṭṭheva dhamme upapajje vā apare vā pariyāye.

应当发现：无论是根据现在（所说）的往生法门的教导，还是根据未来（所说）的往生法门的教导，都是如此！

Na tvevāhaṃ, bhikkhave, sañcetanikānaṃ kammānaṃ katānaṃ upacitānaṃ appaṭisaṃveditvā dukkhassantakiriyaṃ vadāmī”ti.

确实如此，诸比丘！我从不说：‘（由人）故意（带着认识和意图）造作并积累的业，如果不经受果报，就能达到苦的终结！’”

Sattamaṃ. [aṭṭhakathāyaṃ pana aṭṭhamasuttampi ettheva pariyāpannaṃ viya saṃvaṇṇanā dissati]

故思业之一经 ～业所生身品‧第七经终

～《增支部经典‧十集‧五十经篇之五‧业所生身品‧Paṭhamasañcetanikasutta 故思业之一经》(AN 10.217)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.3.12 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 10.211-746)/5.1 Karajakāyavagga 业所生身品 (AN 10.211-220)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1.8 Dutiyasañcetanikasutta 故思业之二 (AN 10.218)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Dutiyasañcetanikasuttaṃ

《故思业之二经》

☆ 十恶业道 ➾ 十恶不赦！

① 犯杀生业（果报：在人中寿命短、多疾病、以及两种恶道的果报）；

② 犯偷盗业（果报：在人中贫穷、破财、以及两种恶道的果报）；

③ 犯邪淫业（果报：在人中找不到妻子、伴侣不贞、以及两种恶道的果报）；

④ 犯妄语业（果报：在人中名声差、被人欺骗、以及两种恶道的果报）；

⑤ 犯两舌业（果报：在人中会坐牢、亲友分离、以及两种恶道的果报）；

⑥ 犯恶口业（果报：在人中会聋哑、多争讼、以及两种恶道的果报）；

⑦ 犯绮语业（果报：在人中阿谀奉承、虚伪不实、以及两种恶道的果报）；

⑧ 犯贪欲业（果报：在人中嫉妒心强、心生不满、以及两种恶道的果报）；

⑨ 犯瞋恚业（果报：在人中怨天尤人、心怀不满、以及两种恶道的果报）；

⑩ 犯邪见业（果报：在人中多疑、不信正法、以及两种恶道的果报）。

卍　　　　卍　　　　卍

第一章 ✫ 思业前言

218. “Nāhaṃ, bhikkhave, sañcetanikānaṃ kammānaṃ katānaṃ upacitānaṃ appaṭisaṃveditvā byantībhāvaṃ vadāmi,

“诸比丘！我从不说：‘（由人）故意（带着认识和意图）造作并积累的业，如果不经受果报，就会消失！’

tañca kho diṭṭheva dhamme upapajje vā apare vā pariyāye.

应当发现：无论是根据现在（所说）的往生法门的教导，还是根据未来（所说）的往生法门的教导，都是如此！

Na tvevāhaṃ, bhikkhave, sañcetanikānaṃ kammānaṃ katānaṃ upacitānaṃ appaṭisaṃveditvā dukkhassantakiriyaṃ vadāmi.

确实如此，诸比丘！我从不说：‘（由人）故意（带着认识和意图）造作并积累的业，如果不经受果报，就能达到苦的终结！’

卍　　　　卍　　　　卍

第二章 ✫ 十恶思业

第一节 ❦ 恶业概说

“Tatra, bhikkhave, tividhā kāyakammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti;

⑴ 在这里，诸比丘！有三种源于不善的认识和意图，由于自身造作恶意的‘身业’过失，而招致未来痛苦、带来痛苦果报；

catubbidhā vacīkammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti;

⑵ 有四种源于不善的认识和意图，由于自身造作恶意的‘语业’过失，而招致未来痛苦、带来痛苦果报；

tividhā manokammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti.

⑶ 有三种源于不善的认识和意图，由于自身造作恶意的‘意业’过失，而招致未来痛苦、带来痛苦果报。

第二节 ❦ 身业三种

“Kathañca, bhikkhave, tividhā kāyakammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti

那么，诸比丘！如何称为：‘有三种源于不善的认识和意图，由于自身造作恶意的身业过失，而招致未来痛苦、带来痛苦果报’呢？

一、 犯杀生业

…pe…

在这个世界上，诸比丘！有些人曾经杀生——

（他们）残酷凶暴、双手沾满鲜血；

心意执着于杀害、征服、袭击他人；

对于一切存活的生命，毫无慈悲心而陷入犯戒！

二、 犯偷盗业

曾经拿取没有被给予的东西——

任何别人存放在别处的财物用具，无论是在村落里、还是在郊外的阿兰若；

他对不被给予（的财物）存有盗窃之心，已经造作了偷盗的行为。

三、 犯邪淫业

曾经犯邪淫行为——

⑴ 他（或交往）任何有母亲监护的（妇女）；

⑵ （或交往）有父亲监护的（妇女）；

⑶ （或交往）有双亲监护的（妇女）；

⑷ （或交往）有兄弟监护的（妇女）；

⑸ （或交往）有姐妹监护的（妇女）；

⑹ （或交往）有亲族监护的（妇女）；

⑺ （或交往）有同姓宗族监护的（妇女）；

⑻ （或交往）有法律规定监护的（妇女）；

⑼ （或交往）已有丈夫的（妇女）；

⑽ （或交往）受法律保护免于惩罚的（妇女）；

⑾ 乃至（或交往）仅以花环订婚的（妇女）；

⑿ 当他与这类（妇女）交往、发生关系之后，就已经陷入了违犯邪淫。

evaṃ kho, bhikkhave, tividhā kāyakammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti.

诸比丘！这样就称为：‘有三种源于不善的认识和意图，由于自身造作恶意的身业过失，而招致未来痛苦、带来痛苦果报！’

第三节 ❦ 语业四种

“Kathañca, bhikkhave, catubbidhā vacīkammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti

那么，诸比丘！如何称为：‘有四种源于不善的认识和意图，由于自身造作恶意的语业过失，而招致未来痛苦、带来痛苦果报’呢？

一、 犯妄语业

…pe…

在这个世界上，诸比丘！有些人曾经说谎话——

⑴ 或来到会议厅之后；

⑵ 或来到集会场所之后；

⑶ 或来到亲戚中间之后；

⑷ 或来到社团组织中之后；

⑸ 或来到王室或法庭中之后；

当作为目击证人被带来询问，被要求说：

‘喂！善男子！请说说你所知道的事情？’

⓵ 当他不知道时，却说：‘我知道！’

⓶ 当他知道时，却说：‘我不知道！’

⓷ 当他没看见时，却说：‘我看见了！’

⓸ 当他看见时，却说：‘我没看见！’

就这样！或为了自己、或为了他人、或为了些微财物利益的缘故，他故意说了谎话。

二、 犯两舌业

曾经说挑拨离间的话——

在这里听了话，然后去那里告密，目的是为了分裂这里的人；

或者在那里听了话，然后来这里告密，目的是为了分裂那里的人。

就这样，他或是和合团体的破坏者、或是分裂争斗的助长者，热衷于分化团体、乐于见到团体分化、因团体争吵分裂而感到高兴；

曾经说过导致团体分裂的言论。

三、 犯恶口业

曾经说粗暴的话——

凡是他说过的激烈、粗鲁的话，尖酸刻薄伤害他人、激怒他人（等言语暴力）；

曾经发表过导致（内心）不得安宁的类似言论。

四、 犯绮语业

曾经说无意义的废话——

在不适当的时候说话、说不真实的话，说没有意义的话、宣扬不正的法、解说不合律制的行为；

曾发表过没有价值、不合时宜、不合道理、漫无边际、不带来任何益处的言论。

evaṃ kho, bhikkhave, catubbidhā vacīkammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti.

诸比丘！这样就称为：‘有四种源于不善的认识和意图，由于自身造作恶意的语业过失，而招致未来痛苦、带来痛苦果报！’

第四节 ❦ 意业三种

“Kathañca, bhikkhave, tividhā manokammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti

那么，诸比丘！如何称为：‘有三种源于不善的认识和意图，由于自身造作恶意的意业过失，而招致未来痛苦、带来痛苦果报’呢？

一、 犯贪欲业

…pe…

在这个世界上，诸比丘！有些人贪婪而渴望——

他对别人存放在别处的财物用具生起贪婪之心，他心存妄想：

‘哦！但愿凡是别人的东西，都可以变成我的！’

二、 犯瞋恚业

由于心生瞋恚，而产生了恶意的念头——

（心里想：）

‘⑴ 愿这些众生被杀害；

⑵ 愿他们被逮捕、囚禁（在监狱、陷阱等中）；

⑶ 愿他们被彻底消灭（肉体）；

⑷ 哦！愿我或我们让他们失踪、消失（于世间）！’

三、 犯邪见业

由于持有颠倒的见解，而成为邪见者——

（心里想：）

‘⑴ 没有布施（及其福田功德）；

⑵ 没有供养（神明及其功德）；

⑶ 没有祭祀（祖先及其功德）；

⑷ 没有善恶行为的果报或异熟；

⑸ 没有此世（善恶行为的果报）；

⑹ 没有他世（善恶行为的果报）；

⑺ 没有（孝顺）母亲（的功德）；

⑻ 没有（孝顺）父亲（的功德）；

⑼ 没有化生的有情众生（例如证得不还果的圣者）；

⑽ 世界上没有真正走向正道、正确修行的沙门、婆罗门；

（没有圣者）能对这个世界和那个世界（无论是此世、他世、过去或未来）——

通过自身的无上智慧完全亲证之后，再为他人宣说（佛法）。’

evaṃ kho, bhikkhave, tividhā manokammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti.

诸比丘！这样就称为：‘有三种源于不善的认识和意图，由于自身造作恶意的意业过失，而招致未来痛苦、带来痛苦果报！’

第五节 ❦ 十恶果报

“Tividha kāyakammantasandosabyāpatti akusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti,

⑴ 诸比丘！因为三种源于不善认识和意图的原因，由于自身造作恶意的‘身业’过失，有情众生在身体败坏、死亡之后，或投生到不幸的恶道（如傍生），或在（十寒）地狱中遭受苦难；

catubbidhavacīkammanta…pe…

⑵ 诸比丘！因为四种源于不善认识和意图的原因，由于自身造作恶意的‘语业’过失，有情众生在身体败坏、死亡之后，或投生到不幸的恶道（如傍生），或在（十寒）地狱中遭受苦难；

tividhamanokammantasandosabyāpatti akusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.

⑶ 诸比丘！因为三种源于不善认识和意图的原因，由于自身造作恶意的‘意业’过失，有情众生在身体败坏、死亡之后，或投生到不幸的恶道（如傍生），或在（十寒）地狱中遭受苦难。

“Nāhaṃ, bhikkhave, sañcetanikānaṃ kammānaṃ katānaṃ upacitānaṃ appaṭisaṃveditvā byantībhāvaṃ vadāmi,

诸比丘！我从不说：‘（由人）故意（带着认识和意图）造作并积累的业，如果不经受果报，就会消失！’

tañca kho diṭṭheva dhamme upapajje vā apare vā pariyāye.

应当发现：无论是根据现在（所说）的往生法门的教导，还是根据未来（所说）的往生法门的教导，都是如此！

Na tvevāhaṃ, bhikkhave, sañcetanikānaṃ kammānaṃ katānaṃ upacitānaṃ appaṭisaṃveditvā dukkhassantakiriyaṃ vadāmi.

确实如此，诸比丘！我从不说：‘（由人）故意（带着认识和意图）造作并积累的业，如果不经受果报，就能达到苦的终结！’

卍　　　　卍　　　　卍

第三章 ✫ 十善思业

第一节 ❦ 善业概说

“Tatra kho, bhikkhave, tividhā kāyakammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti;

⑴ 但是，诸比丘！在这里，有三种源于美德的认识和意图，由于成就带来快乐的‘身业’财富，而招致未来幸福、带来快乐果报；

catubbidhā vacīkammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti;

⑵ 有四种源于美德的认识和意图，由于成就带来快乐的‘语业’财富，而招致未来幸福、带来快乐果报；

tividhā manokammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti.

⑶ 有三种源于美德的认识和意图，由于成就带来快乐的‘意业’财富，而招致未来幸福、带来快乐果报。

第二节 ❦ 身业三种

“Kathañca, bhikkhave, tividhā kāyakammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti

那么，诸比丘！如何称为：‘有三种源于美德的认识和意图，由于成就带来快乐的身业财富，而招致未来幸福、带来快乐果报’呢？

一、 离杀生业

…pe…

在这个世界上，诸比丘！有些人已经放弃杀生、已经迴避杀生——

已经放下棍棒、已经放下刀剑（等凶器）；

曾谦卑地本着责任感和良知，感到惭愧和不安；

已经转变为有慈悲、怜悯之心；

他利益帮助、同情体恤一切存活的生命，并这样生活着。

二、 离偷盗业

已经放弃不与取、已经迴避不与取——

任何别人存放在别处的财物用具，无论是在村落里、还是在郊外的阿兰若；

他对不被给予（的财物）不再存有盗窃之心、已经不再造作偷盗的行为。

三、 离邪淫业

已经放弃邪淫行为、已经迴避邪淫行为——

⑴ 他（不交往）任何有母亲监护的（妇女）；

⑵ （不交往）有父亲监护的（妇女）；

⑶ （不交往）有双亲监护的（妇女）；

⑷ （不交往）有兄弟监护的（妇女）；

⑸ （不交往）有姐妹监护的（妇女）；

⑹ （不交往）有亲族监护的（妇女）；

⑺ （不交往）有同姓宗族监护的（妇女）；

⑻ （不交往）有法律规定监护的（妇女）；

⑼ （不交往）已有丈夫的（妇女）；

⑽ （不交往）受法律保护免于惩罚的（妇女）；

⑾ 乃至也（不交往）仅以花环订婚的（妇女）；

⑿ 当他不与这类（妇女）交往、发生关系之后，就已经迴避了违犯邪淫。

evaṃ kho, bhikkhave, tividhā kāyakammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti.

诸比丘！这样就称为：‘有三种源于美德的认识和意图，由于成就带来快乐的身业财富，而招致未来幸福、带来快乐果报！’

第三节 ❦ 语业四种

“Kathañca, bhikkhave, catubbidhā vacīkammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti

那么，诸比丘！如何称为：‘有四种源于美德的认识和意图，由于成就带来快乐的语业财富，而招致未来幸福、带来快乐果报’呢？

一、 离妄语业

…pe…

在这个世界上，诸比丘！有些人已经放弃说谎话、已经迴避说谎话——

⑴ 或来到会议厅之后；

⑵ 或来到集会场所之后；

⑶ 或来到亲戚中间之后；

⑷ 或来到社团组织中之后；

⑸ 或来到王室或法庭中之后；

当作为目击证人被带来询问，被要求说：

‘喂！善男子！请说说你所知道的事情？’

⓵ 当他不知道时，就说：‘我不知道！’

⓶ 当他知道时，就说：‘我知道！’

⓷ 当他没看见时，就说：‘我没看见！’

⓸ 当他看见时，就说：‘我看见了！’

就这样！他既不为了自己、也不为了他人、或不为了些微财物利益的缘故，而故意说谎话。

二、 离两舌业

已经放弃说挑拨的话、已经迴避说离间的话——

不在这里听了话，然后去那里告密，来制造这里人的矛盾；

也不在那里听了话，然后来这里告密，来制造那里人的矛盾。

就这样，他或是已分裂者的调解人、或是一致者的鼓励者，热衷于和合团结、乐于见到团体和合团结、因团体和合团结而感到高兴；

曾说过促进团体和合团结的言论。

三、 离恶口业

已经放弃说粗暴的话、已经迴避说粗暴的话——

凡是他说过的柔和无瑕、悦耳动听、和蔼可亲、令人舒心、有礼貌的（话语）；

曾发表过让众人喜爱、让众人愉悦的类似言论。

四、 离绮语业

已经放弃说无意义的废话、已经迴避说无意义的废话——

在适当的时候说话、说真实的话，说有意义的话、宣扬正法、解说合乎律制的行为；

曾发表过有价值、及时、合理、有根据、带来益处的言论。

evaṃ kho, bhikkhave, catubbidhā vacīkammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti.

诸比丘！这样就称为：‘有四种源于美德的认识和意图，由于成就带来快乐的语业财富，而招致未来幸福、带来快乐果报！’

第四节 ❦ 意业三种

“Kathañca, bhikkhave, tividhā manokammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti

那么，诸比丘！如何称为：‘有三种源于美德的认识和意图，由于成就带来快乐的意业财富，而招致未来幸福、带来快乐果报’呢？

一、 离贪欲业

…pe…

在这个世界上，诸比丘！有些人不贪婪、不渴望——

他对别人存放在别处的财物用具不生贪婪之心，他不再心存妄想：

‘哦！但愿凡是别人的东西，都可以变成我的！’

二、 离瞋恚业

由于远离瞋心，已经没有了作恶事的意图——

（心里想：）‘愿这些众生没有怨恨、没有恶意、没有恼害，愿他们快乐地照顾好自己！’

三、 离邪见业

由于没有颠倒的见解，成就了正见——

（心里想：）‘⑴ 有布施（及其福田功德）；

⑵ 有供养（神明及其功德）；

⑶ 有祭祀（祖先及其功德）；

⑷ 有善恶行为的果报或异熟；

⑸ 有此世（善恶行为的果报）；

⑹ 有他世（善恶行为的果报）；

⑺ 有（孝顺）母亲（的功德）；

⑻ 有（孝顺）父亲（的功德）；

⑼ 有化生的有情众生（例如证得不还果的圣者）；

⑽ 世界上有真正走向正道、正确修行的沙门、婆罗门；

（有圣者）能对这个世界和那个世界（无论是此世、他世、过去或未来）——

通过自身的无上智慧完全亲证之后，再为他人宣说（佛法）。’

evaṃ kho, bhikkhave, tividhā manokammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti.

诸比丘！这样就称为：‘有三种源于美德的认识和意图，由于成就带来快乐的意业财富，而招致未来幸福、带来快乐果报！’

第五节 ❦ 十善果报

“Tividhakāyakammantasampattikusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti;

⑴ 诸比丘！因为三种源于美德认识和意图的原因，由于成就带来快乐的‘身业’财富，有情众生在身体败坏、死亡之后，或投生到（人类）幸福的善道，或天界的极乐世界；

catubbidhavacīkammantasampatti…pe…

⑵ 诸比丘！因为四种源于美德认识和意图的原因，由于成就带来快乐的‘语业’财富，有情众生在身体败坏、死亡之后，或投生到（人类）幸福的善道，或天界的极乐世界；

tividhamanokammantasampattikusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti

⑶ 诸比丘！因为三种源于美德认识和意图的原因，由于成就带来快乐的‘意业’财富，有情众生在身体败坏、死亡之后，或投生到（人类）幸福的善道，或天界的极乐世界。

…pe…. [upapajjanti. (syā. ka.) tathā sati “nāhaṃ bhikkhave sañcetanikāna” miccādinā vuccamānavacanena saha ekasuttanti gahetabbaṃ. peyyālena pana purimasutte viya nigamanaṃ dassitaṃ]

诸比丘！我从不说：‘（由人）故意（带着认识和意图）造作并积累的业，如果不经受果报，就会消失！’

应当发现：无论是根据现在（所说）的往生法门的教导，还是根据未来（所说）的往生法门的教导，都是如此！

确实如此，诸比丘！我从不说：‘（由人）故意（带着认识和意图）造作并积累的业，如果不经受果报，就能达到苦的终结！’”

Aṭṭhamaṃ.

故思业之二经 ～业所生身品‧第八经终

～《增支部经典‧十集‧五十经篇之五‧业所生身品‧Dutiyasañcetanikasutta 故思业之二经》(AN 10.218)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2562.3.8 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 10.211-746)/5.1 Karajakāyavagga 业所生身品 (AN 10.211-220)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1.9 Karajakāyasutta 业所生身 (AN 10.219)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Karajakāyasuttaṃ

《业所生身经》

☆ 业所生身（ Karajakāyena ） ➾

字面意思是：因为造作的业力而形成的生命形态；

又或者翻译为：业报身、业生身。

☆ 故思业（ Sañcetanikānaṃ kammānaṃ ） ➾

解说：故，是故意；思，认识和意图；业，是行为；

根据有意的善恶业动机，所导致的身、语、意行为。

业和果不同！业是身、语、意三种行为，果是行为的结果。

☆ 四无量心解脱 ➾

① 慈心解脱（仁者不忧：有慈心的人不会忧愁）；

② 悲心解脱（勇者不惧：有悲心的人不会恐惧）；

③ 喜心解脱（知足常乐：有喜心的人圆满自足）；

④ 舍心解脱（智者不惑：有智慧的人不会迷惑）。

《论语·宪问》“子曰：‘君子道者三，我无能焉：仁者不忧，知者不惑，勇者不惧。’”

《长部经典·波梨品·第三十三经·合诵经》说示（六出离界）：

☆ 六出离界（ Cha nissaraṇiyā dhātuyo ） ➾

➊ 慈心解脱 ☞ 出离瞋恚；

➋ 悲心解脱 ☞ 出离伤害；

➌ 喜心解脱 ☞ 出离不满；

➍ 舍心解脱 ☞ 出离贪染；

➎ 无相心解脱 ☞ 出离色想；

➏ 远离我慢 ☞ 出离身见疑惑。

第一章 ✫ 业报总说

219. “Nāhaṃ, bhikkhave, sañcetanikānaṃ kammānaṃ katānaṃ upacitānaṃ appaṭisaṃveditvā byantībhāvaṃ vadāmi,

（这时，世尊说：）

“各位比丘！我从未说过：‘已被故意造作之业（认识和意图）所积累的恶行，如果还没有受到报应，就会消灭！’

tañca kho diṭṭheva dhamme upapajje vā apare vā pariyāye.

而且，那（业果）确实会在现世，或者在未来的某个时期成熟。

Na tvevāhaṃ, bhikkhave, sañcetanikānaṃ kammānaṃ katānaṃ upacitānaṃ appaṭisaṃveditvā dukkhassantakiriyaṃ vadāmi.

正是如此，各位比丘！我从未说过：‘已被故意造作之业（认识和意图）所积累的恶行，如果还没有受到报应，就能够达到苦的终结！’

卍　　　　卍　　　　卍

第二章 ✫ 解脱业报

“Sa kho so, bhikkhave, ariyasāvako evaṃ

如此，各位比丘！圣弟子确实以自己的（修行方式）——

第一节 ❦ 慈心解脱

vigatābhijjho vigatabyāpādo asammūḷho sampajāno paṭissato mettāsahagatena cetasā

通过伴随心中慈意的修行，已经远离贪爱渴求、远离瞋恚恶意、内心统一不散乱、已经洞察正知、已经进入深切的忆念；

ekaṃ disaṃ pharitvā viharati tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ [catutthiṃ (?)].

如此（将慈心）遍满一个方向后安住，同样地遍满第二、第三、第四个方向，都以这种方式安住。

Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ

像这样！他向上、向下、向横遍满一切处、整个世界，

mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.

通过伴随心中慈意的修行，遍满之后，都以广大、崇高、无量、无怨恨、无恼害的（慈心）安住。

“So evaṃ pajānāti –

他这样了知：

‘pubbe kho me idaṃ cittaṃ parittaṃ ahosi abhāvitaṃ,

‘以前我确实没有修习这个心，所以（心量）曾经狭小；

etarahi pana me idaṃ cittaṃ appamāṇaṃ subhāvitaṃ.

然而，现在我善于修习这个心，因此（心量）无限宽广。

Yaṃ kho pana kiñci pamāṇakataṃ kammaṃ,

再说，无论任何有限量的业──

na taṃ tatrāvasissati

那个业将不会留存在那里；

na taṃ tatrāvatiṭṭhatī’ti.

不会停驻在那里！’

“Taṃ kiṃ maññatha, bhikkhave,

各位比丘！你们认为如何？

daharatagge ce so ayaṃ [ce ayaṃ (syā.)] kumāro mettaṃ cetovimuttiṃ bhāveyya, api nu kho [api nu so (?)] pāpakammaṃ kareyyā”ti?

如果这个年轻人从小就修习慈心解脱，他还会造作恶业吗？”

“No hetaṃ, bhante”.

“不会的，大德！”

“Akarontaṃ kho pana pāpakammaṃ api nu kho dukkhaṃ phuseyyā”ti?

“再者，如果不造作恶业，苦还会触及他吗？”

“No hetaṃ, bhante.

“不会的，大德！

Akarontañhi, bhante, pāpakammaṃ kuto dukkhaṃ phusissatī”ti!

因为，大德！如果不造作恶业，苦从哪里触及他呢？”

“Bhāvetabbā kho panāyaṃ, bhikkhave, mettācetovimutti itthiyā vā purisena vā.

“再者，各位比丘！（无论男女──）这慈心解脱，应当被男子或妇女修习。

Itthiyā vā, bhikkhave, purisassa vā nāyaṃ kāyo ādāya gamanīyo.

各位比丘！无论男子或妇女，这个（业所生）身是不可带走的。

Cittantaro ayaṃ, bhikkhave, macco.

各位比丘！这死神（指轮回）是以心为导向的。

So evaṃ pajānāti –

他这样了知：

‘yaṃ kho me idaṃ kiñci pubbe iminā karajakāyena pāpakammaṃ kataṃ,

‘无论如何！我以前曾用这个业所生身造作过任何恶业！

sabbaṃ taṃ idha vedanīyaṃ;

所有那些业都将在此世感受（其果报）；

na taṃ anugaṃ bhavissatī’ti.

它将不会跟随（到来世）。’

Evaṃ bhāvitā kho, bhikkhave, mettā cetovimutti anāgāmitāya saṃvattati,

当然，各位比丘！比丘如此修习慈心解脱已，能导致不还果位——不来此世结生的生命形态；

idha paññassa bhikkhuno uttari [uttariṃ (sī. syā. pī.)] vimuttiṃ appaṭivijjhato.

对于此世尚未证得更高解脱的有智慧的比丘而言。

第二节 ❦ 悲心解脱

“Karuṇāsahagatena cetasā…

通过伴随心中悲意的修行，已经远离贪爱渴求、远离瞋恚恶意、内心统一不散乱、已经洞察正知、已经进入深切的忆念；

如此（将悲心）遍满一个方向后安住，同样地遍满第二、第三、第四个方向，都以这种方式安住。

像这样！他向上、向下、向横遍满一切处、整个世界……。

第三节 ❦ 喜心解脱

muditāsahagatena cetasā…

通过伴随心中喜意的修行，已经远离贪爱渴求、远离瞋恚恶意、内心统一不散乱、已经洞察正知、已经进入深切的忆念；

如此（将喜心）遍满一个方向后安住，同样地遍满第二、第三、第四个方向，都以这种方式安住。

像这样！他向上、向下、向横遍满一切处、整个世界……。

第四节 ❦ 舍心解脱

upekkhāsahagatena cetasā

通过伴随心中舍意的修行，已经远离贪爱渴求、远离瞋恚恶意、内心统一不散乱、已经洞察正知、已经进入深切的忆念；

ekaṃ disaṃ pharitvā viharati tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ.

如此（将舍心）遍满一个方向后安住，同样地遍满第二、第三、第四个方向，都以这种方式安住。

Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ

像这样！他向上、向下、向横遍满一切处、整个世界。

upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.

通过伴随心中舍意的修行，遍满之后，都以广大、崇高、无量、无怨恨、无恼害的（舍心）安住。

“So evaṃ pajānāti –

他这样了知：

‘pubbe kho me idaṃ cittaṃ parittaṃ ahosi abhāvitaṃ,

‘以前我确实没有修习这个心，所以（心量）曾经狭小；

etarahi pana me idaṃ cittaṃ appamāṇaṃ subhāvitaṃ.

然而，现在我善于修习这个心，因此（心量）无限宽广。

Yaṃ kho pana kiñci pamāṇakataṃ kammaṃ,

再说，无论任何有限量的业──

na taṃ tatrāvasissati

那个业将不会留存在那里；

na taṃ tatrāvatiṭṭhatī’ti.

不会停驻在那里！’

“Taṃ kiṃ maññatha, bhikkhave,

各位比丘！你们认为如何？

daharatagge ce so ayaṃ kumāro upekkhaṃ cetovimuttiṃ bhāveyya, api nu kho pāpakammaṃ kareyyā”ti?

如果这个年轻人从小就修习舍心解脱，他还会造作恶业吗？”

“No hetaṃ, bhante”.

“不会的，大德！”

“Akarontaṃ kho pana pāpakammaṃ api nu kho dukkhaṃ phuseyyā”ti?

“再者，如果不造作恶业，苦还会触及他吗？”

“No hetaṃ, bhante.

“不会的，大德！

Akarontañhi, bhante, pāpakammaṃ kuto dukkhaṃ phusissatī”ti!

因为，大德！如果不造作恶业，苦从哪里触及他呢？”

“Bhāvetabbā kho panāyaṃ, bhikkhave, upekkhā cetovimutti itthiyā vā purisena vā.

“再者，各位比丘！（无论男女──）这舍心解脱，应当被男子或妇女修习。

Itthiyā vā, bhikkhave, purisassa vā nāyaṃ kāyo ādāya gamanīyo.

各位比丘！无论男子或妇女，这个（业所生）身是不可带走的。

Cittantaro ayaṃ, bhikkhave, macco.

各位比丘！这死神（指轮回）是以心为导向的。

So evaṃ pajānāti –

他这样了知：

‘yaṃ kho me idaṃ kiñci pubbe iminā karajakāyena pāpakammaṃ kataṃ,

‘无论如何！我以前曾用这个业所生身造作过任何恶业！

sabbaṃ taṃ idha vedanīyaṃ;

所有那些业都将在此世感受（其果报）；

na taṃ anugaṃ bhavissatī’ti.

它将不会跟随（到来世）。’

Evaṃ bhāvitā kho, bhikkhave, upekkhā cetovimutti anāgāmitāya saṃvattati,

当然，各位比丘！比丘如此修习舍心解脱已，能导致不还果位——不来此世结生的生命形态；

idha paññassa bhikkhuno uttari vimuttiṃ appaṭivijjhato”ti.

对于此世尚未证得更高解脱的有智慧的比丘而言。”

Navamaṃ.

业所生身经 ～业所生身品·第九经终

～《增支部经典·十集·五十经篇之五·业所生身品·Karajakāyasutta 业所生身经》(AN 10.219)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 10.211-746)/5.1 Karajakāyavagga 业所生身品 (AN 10.211-220)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1.10 Adhammacariyāsutta 非法行为 (AN 10.220)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Adhammacariyāsuttaṃ

220. [a. ni. 2.16] Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so brāhmaṇo bhagavantaṃ etadavoca – “ko nu kho, bho gotama, hetu ko paccayo yenamidhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjantī”ti? “Adhammacariyāvisamacariyāhetu kho, brāhmaṇa, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjantī”ti.

“Ko pana, bho gotama, hetu ko paccayo yenamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī”ti? “Dhammacariyāsamacariyāhetu kho, brāhmaṇa, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī”ti.

“Na kho ahaṃ imassa bhoto gotamassa saṃkhittena bhāsitassa vitthārena atthaṃ ājānāmi. Sādhu me bhavaṃ gotamo tathā dhammaṃ desetu yathāhaṃ imassa bhoto gotamassa saṃkhittena bhāsitassa vitthārena atthaṃ ājāneyyan”ti. “Tena hi, brāhmaṇa, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti. “Evaṃ, bho”ti kho so brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca –

“Tividhā kho, brāhmaṇa, kāyena adhammacariyāvisamacariyā hoti; catubbidhā vācāya adhammacariyāvisamacariyā hoti; tividhā manasā adhammacariyāvisamacariyā hoti.

“Kathañca, brāhmaṇa, tividhā kāyena adhammacariyāvisamacariyā hoti…pe… evaṃ kho, brāhmaṇa, tividhā kāyena adhammacariyā visamacariyā hoti.

“Kathañca, brāhmaṇa, catubbidhā vācāya adhammacariyāvisamacariyā hoti…pe… evaṃ kho, brāhmaṇa, catubbidhā vācāya adhammacariyā visamacariyā hoti.

“Kathañca, brāhmaṇa, tividhā manasā adhammacariyāvisamacariyā hoti…pe… evaṃ kho, brāhmaṇa, tividhā manasā adhammacariyāvisamacariyā hoti. Evaṃ adhammacariyāvisamacariyāhetu kho, brāhmaṇa, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.

“Tividhā brāhmaṇa, kāyena dhammacariyāsamacariyā hoti; catubbidhā vācāya dhammacariyāsamacariyā hoti; tividhā manasā dhammacariyāsamacariyā hoti.

“Kathañca, brāhmaṇa, tividhā kāyena dhammacariyāsamacariyā hoti…pe… evaṃ kho, brāhmaṇa, tividhā kāyena dhammacariyāsamacariyā hoti.

“Kathañca, brāhmaṇa, catubbidhā vācāya dhammacariyāsamacariyā hoti…pe… evaṃ kho, brāhmaṇa, catubbidhā vācāya dhammacariyāsamacariyā hoti.

“Kathañca, brāhmaṇa, tividhā manasā dhammacariyāsamacariyā hoti…pe… evaṃ kho, brāhmaṇa, tividhā manasā dhammacariyāsamacariyā hoti. Evaṃ dhammacariyāsamacariyāhetu kho, brāhmaṇa, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī”ti.

“Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Dasamaṃ.

Karajakāyavaggo paṭhamo.

☸---------------------------------------------------------------------

非法行为

一 一时，有一位婆罗门来到世尊那里；到了之后，与世尊互相问候，说了些亲切友好的话

已，坐在一边。坐在一边的这位婆罗门对世尊说：

“尊敬的乔达摩！是什么原因、什么缘由，使得这里的某些众生，在身体败坏、死亡之后，投生到恶道、恶趣、堕处、地狱呢？”

“婆罗门！因为非法行、不正行，所以这里的某些众生，在身体败坏、死亡之后，投生到恶道、恶趣、堕处、地狱。”

“尊敬的乔达摩！那么，又是什么原因、什么缘由，使得这里的某些众生，在身体败坏、死亡之后，投生到善趣、天界呢？”

“婆罗门！因为如法行、正直行，所以这里的某些众生，在身体败坏、死亡之后，投生到善趣、天界。”

“我不能完全理解尊敬的乔达摩简略所说的详细含义。请尊敬的乔达摩为我说法，使我能够理解尊敬的乔达摩简略所说的详细含义。”

“那么，婆罗门，请仔细听！好好地放在心上！我将要说了。”

“是的，尊者！”

那位婆罗门回答世尊。世尊这样说道：

二 “婆罗门！通过身体造作的非法行、不正行有三种；通过语言造作的非法行、不正行有四种；通过意念造作的非法行、不正行有三种。

婆罗门！怎样是通过身体造作的三种非法行、不正行呢？……（此处省略，参考第206经）……

婆罗门！像这样，有通过身体造作的三种非法行、不正行。

婆罗门！怎样是通过语言造作的四种非法行、不正行呢？……（此处省略）……

婆罗门！像这样，有通过语言造作的四种非法行、不正行。

婆罗门！怎样是通过意念造作的三种非法行、不正行呢？……（此处省略）……

婆罗门！像这样，有通过意念造作的三种非法行、不正行。

婆罗门！像这样，因为非法行、不正行，这里的某些众生，在身体败坏、死亡之后，投生到

恶道、恶趣、堕处、地狱。

三 婆罗门！通过身体造作的如法行、正直行有三种；通过语言造作的如法行、正直行有四种；通过意念造作的如法行、正直行有三种。

婆罗门！怎样是通过身体造作的三种如法行、正直行呢？……（此处省略）……

婆罗门！像这样，有通过身体造作的三种如法行、正直行。

婆罗门！怎样是通过语言造作的四种如法行、正直行呢？……（此处省略）……

婆罗门！像这样，有通过语言造作的四种如法行、正直行。

婆罗门！怎样是通过意念造作的三种如法行、正直行呢？……（此处省略）……

婆罗门！像这样，有通过意念造作的三种如法行、正直行。

婆罗门！像这样，因为如法行、正直行，这里的某些众生，在身体败坏、死亡之后，投生到

善趣、天界。”

“太好了！太好了！尊敬的乔达摩！[就好比扶起跌倒的人，显露遮蔽的事物，为迷路者指明方向，在黑暗中举起灯火，让有眼睛的人能看见。像这样，尊敬的乔达摩以种种方便开示了法。我在此归依尊敬的乔达摩、法和比丘僧团。] 尊敬的乔达摩，请接受我为优婆塞，从今天起，尽形寿归依！”

业所生身品第一[终]

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 10.211-746)/5.2 Sāmaññavagga 沙门法品 (AN 10.221-236)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.2.1 成就十法 (AN 10.221)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

(22) 2. Sāmaññavaggo

221. “Dasahi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye. Katamehi dasahi? Pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhiko hoti – imehi kho, bhikkhave, dasahi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.

“Dasahi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge. Katamehi dasahi? Pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhiko hoti – imehi kho, bhikkhave, dasahi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge”ti.

☸---------------------------------------------------------------------

沙门法品

成就十法

一 “各位比丘！具足十种法的人，如同被带来一般投入地狱。是哪十种呢？

二 即杀生、偷盗（不与取）、邪淫（欲邪行）、妄语、两舌（离间语）、恶口（粗恶语）、绮语（杂秽语）、贪婪、瞋恚、邪见。

各位比丘！具足这十种法的人，如同被带来一般投入地狱。

三 各位比丘！具足十种法的人，如同被带来一般投生天界。是哪十种呢？

四 即远离杀生、远离偷盗（不与取）、远离邪淫（欲邪行）、远离妄语、远离两舌（离间语）、远离恶口（粗恶语）、远离绮语（杂秽语）、不贪婪、不瞋恚、有正见。

各位比丘！具足这十种法的人，如同被带来一般投生天界。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 10.211-746)/5.2 Sāmaññavagga 沙门法品 (AN 10.221-236)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.2.2 二十法 (AN 10.222)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

222. “Vīsatiyā, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye. Katamehi vīsatiyā? Attanā ca pāṇātipātī hoti, parañca pāṇātipāte samādapeti; attanā ca adinnādāyī hoti, parañca adinnādāne samādapeti; attanā ca kāmesumicchācārī hoti, parañca kāmesumicchācāre samādapeti; attanā ca musāvādī hoti, parañca musāvāde samādapeti; attanā ca pisuṇavāco hoti, parañca pisuṇāya vācāya samādapeti; attanā ca pharusavāco hoti, parañca pharusāya vācāya samādapeti; attanā ca samphappalāpī hoti, parañca samphappalāpe samādapeti; attanā ca abhijjhālu hoti, parañca abhijjhāya samādapeti; attanā ca byāpannacitto hoti, parañca byāpāde samādapeti; attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti – imehi kho, bhikkhave, vīsatiyā dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.

“Vīsatiyā, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge. Katamehi vīsatiyā? Attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti; attanā ca adinnādānā paṭivirato hoti, parañca adinnādānā veramaṇiyā samādapeti; attanā ca kāmesumicchācārā paṭivirato hoti, parañca kāmesumicchācārā veramaṇiyā samādapeti; attanā ca musāvādā paṭivirato hoti, parañca musāvādā veramaṇiyā samādapeti; attanā ca pisuṇāya vācāya paṭivirato hoti, parañca pisuṇāya vācāya veramaṇiyā samādapeti; attanā ca pharusāya vācāya paṭivirato hoti, parañca pharusāya vācāya veramaṇiyā samādapeti; attanā ca samphappalāpā paṭivirato hoti, parañca samphappalāpā veramaṇiyā samādapeti; attanā ca anabhijjhālu hoti, parañca anabhijjhāya samādapeti; attanā ca abyāpannacitto hoti, parañca abyāpāde samādapeti; attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti – imehi kho, bhikkhave, vīsatiyā dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge”ti.

☸---------------------------------------------------------------------

二十法

一 “各位比丘！具足二十种法的人，如同被带来一般投入地狱。是哪二十种呢？

二 即自己杀生，也教唆他人杀生；自己偷盗（不与取），也教唆他人偷盗；自己邪淫（欲邪行），也教唆他人邪淫；自己妄

语，也教唆他人妄语；自己两舌（离间语），也教唆他人两舌；自己恶口（粗恶语），也教唆他人恶口；自己绮语（杂秽语），

也教唆他人绮语；自己贪婪，也教唆他人贪婪；自己瞋恚，也教唆他人瞋恚；自己有邪见，也教唆他人有

邪见。

各位比丘！具足这二十种法的人，如同被带来一般投入地狱。

三 各位比丘！具足二十种法的人，如同被带来一般投生天界。是哪二十种呢？

四 即自己远离杀生，也劝导他人远离杀生；自己远离偷盗（不与取），也劝导他人远离偷盗；自己远离邪淫（欲邪行），也劝导他人远离

邪淫；自己远离妄语，也劝导他人远离妄语；自己远离两舌（离间语），也劝导他人远离两舌；自己远离恶口（粗恶语），

也劝导他人远离恶口；自己远离绮语（杂秽语），也劝导他人远离绮语；自己不贪婪，也劝导他人不贪婪；自己不瞋恚，

也劝导他人不瞋恚；自己有正见，也劝导他人有正见。

各位比丘！具足这二十种法的人，如同被带来一般投生天界。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 10.211-746)/5.2 Sāmaññavagga 沙门法品 (AN 10.221-236)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.2.3 三十法 (AN 10.223)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

223. “Tiṃsāya, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye. Katamehi tiṃsāya? Attanā ca pāṇātipātī hoti, parañca pāṇātipāte samādapeti, pāṇātipāte ca samanuñño hoti; attanā ca adinnādāyī hoti, parañca adinnādāne samādapeti, adinnādāne ca samanuñño hoti; attanā ca kāmesumicchācārī hoti, parañca kāmesumicchācāre samādapeti, kāmesumicchācāre ca samanuñño hoti; attanā ca musāvādī hoti, parañca musāvāde samādapeti, musāvāde ca samanuñño hoti; attanā ca pisuṇavāco hoti, parañca pisuṇāya vācāya samādapeti, pisuṇāya vācāya ca samanuñño hoti; attanā ca pharusavāco hoti, parañca pharusāya vācāya samādapeti, pharusāya vācāya ca samanuñño hoti; attanā ca samphappalāpī hoti, parañca samphappalāpe samādapeti, samphappalāpe ca samanuñño hoti; attanā ca abhijjhālu hoti, parañca abhijjhāya samādapeti, abhijjhāya ca samanuñño hoti; attanā ca byāpannacitto hoti, parañca byāpāde samādapeti, byāpāde ca samanuñño hoti; attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti, micchādiṭṭhiyā ca samanuñño hoti – imehi kho, bhikkhave, tiṃsāya dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.

“Tiṃsāya, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge. Katamehi tiṃsāya? Attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti, pāṇātipātā veramaṇiyā ca samanuñño hoti; attanā ca adinnādānā paṭivirato hoti, parañca adinnādānā veramaṇiyā samādapeti, adinnādānā veramaṇiyā ca samanuñño hoti; attanā ca kāmesumicchācārā paṭivirato hoti, parañca kāmesumicchācārā veramaṇiyā samādapeti, kāmesumicchācārā veramaṇiyā ca samanuñño hoti; attanā ca musāvādā paṭivirato hoti, parañca musāvādā veramaṇiyā samādapeti, musāvādā veramaṇiyā ca samanuñño hoti; attanā ca pisuṇāya vācāya paṭivirato hoti, parañca pisuṇāya vācāya veramaṇiyā samādapeti, pisuṇāya vācāya veramaṇiyā ca samanuñño hoti; attanā ca pharusāya vācāya paṭivirato hoti, parañca pharusāya vācāya veramaṇiyā samādapeti, pharusāya vācāya veramaṇiyā ca samanuñño hoti; attanā ca samphappalāpā paṭivirato hoti, parañca samphappalāpā veramaṇiyā samādapeti, samphappalāpā veramaṇiyā ca samanuñño hoti; attanā ca anabhijjhālu hoti, parañca anabhijjhāya samādapeti, anabhijjhāya ca samanuñño hoti; attanā ca abyāpannacitto hoti, parañca abyāpāde samādapeti, abyāpāde ca samanuñño hoti; attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti, sammādiṭṭhiyā ca samanuñño hoti – imehi kho, bhikkhave, tiṃsāya dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge”ti.

☸---------------------------------------------------------------------

三十法

一 “各位比丘！具足三十种法的人，如同被带来一般投入地狱。是哪三十种呢？

二 即自己杀生，教唆他人杀生，并且赞同杀生。自己偷盗，教唆他人偷盗，并且赞同偷盗。自己欲

邪行，教唆他人欲邪行，并且赞同欲邪行。自己妄语，教唆他人妄语，并且赞同妄语。自己两舌语，

教唆他人两舌语，并且赞同两舌语。自己恶口语，教唆他人恶口语，并且赞同恶口语。自己绮语语，教唆他

绮语语，并且赞同绮语语。自己贪婪，教唆他人贪婪，并且赞同贪婪。自己瞋恚，教唆他人瞋恚，

并且赞同瞋恚。自己有邪见，教唆他人有邪见，并且赞同邪见。

各位比丘！具足这三十种法的人，如同被带来一般投入地狱。

三 各位比丘！具足三十种法的人，如同被带来一般投生天界。是哪三十种呢？

四 即自己远离杀生，劝导他人远离杀生，并且赞同远离杀生。自己远离偷盗，劝导他人远离偷盗，并且赞同远离

偷盗。自己远离欲邪行，劝导他人远离欲邪行，并且赞同远离欲邪行。自己远离妄语，劝导他人远离妄语，

并且赞同远离妄语。自己远离两舌语，劝导他人远离两舌语，并且赞同远离两舌语。自己远离恶口语，劝导他人远离

恶口语，并且赞同远离恶口语。自己远离绮语语，劝导他人远离绮语语，并且赞同远离绮语语。自己不贪婪，

劝导他人不贪婪，并且赞同不贪。自己不瞋恚，劝导他人不瞋恚，并且赞同不瞋。自己有正见，劝导他人有正

见，并且赞同正见。

各位比丘！具足这三十种法的人，如同被带来一般投生天界。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 10.211-746)/5.2 Sāmaññavagga 沙门法品 (AN 10.221-236)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.2.4 四十法 (AN 10.224)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

224. “Cattārīsāya, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye. Katamehi cattārīsāya? Attanā ca pāṇātipātī hoti, parañca pāṇātipāte samādapeti, pāṇātipāte ca samanuñño hoti, pāṇātipātassa ca vaṇṇaṃ bhāsati; attanā ca adinnādāyī hoti, parañca adinnādāne samādapeti, adinnādāne ca samanuñño hoti, adinnādānassa ca vaṇṇaṃ bhāsati; attanā ca kāmesumicchācārī hoti, parañca kāmesumicchācāre samādapeti, kāmesumicchācāre ca samanuñño hoti, kāmesumicchācārassa ca vaṇṇaṃ bhāsati; attanā ca musāvādī hoti, parañca musāvāde samādapeti, musāvāde ca samanuñño hoti, musāvādassa ca vaṇṇaṃ bhāsati; attanā ca pisuṇavāco hoti, parañca pisuṇāya vācāya samādapeti, pisuṇāya vācāya ca samanuñño hoti, pisuṇāya vācāya ca vaṇṇaṃ bhāsati; attanā ca pharusavāco hoti, parañca pharusāya vācāya samādapeti, pharusāya vācāya ca samanuñño hoti, pharusāya vācāya ca vaṇṇaṃ bhāsati; attanā ca samphappalāpī hoti, parañca samphappalāpe samādapeti, samphappalāpe ca samanuñño hoti, samphappalāpassa ca vaṇṇaṃ bhāsati; attanā ca abhijjhālu hoti, parañca abhijjhāya samādapeti, abhijjhāya ca samanuñño hoti, abhijjhāya ca vaṇṇaṃ bhāsati; attanā ca byāpannacitto hoti, parañca byāpāde samādapeti, byāpāde ca samanuñño hoti, byāpādassa ca vaṇṇaṃ bhāsati; attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti, micchādiṭṭhiyā ca samanuñño hoti, micchādiṭṭhiyā ca vaṇṇaṃ bhāsati – imehi kho, bhikkhave, cattārīsāya dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.

“Cattārīsāya, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge. Katamehi cattārīsāya? Attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti, pāṇātipātā veramaṇiyā ca samanuñño hoti, pāṇātipātā veramaṇiyā ca vaṇṇaṃ bhāsati; attanā ca adinnādānā paṭivirato hoti, parañca adinnādānā veramaṇiyā samādapeti, adinnādānā veramaṇiyā ca samanuñño hoti, adinnādānā veramaṇiyā ca vaṇṇaṃ bhāsati; attanā ca kāmesumicchācārā paṭivirato hoti, parañca kāmesumicchācārā veramaṇiyā samādapeti, kāmesumicchācārā veramaṇiyā ca samanuñño hoti, kāmesumicchācārā veramaṇiyā ca vaṇṇaṃ bhāsati; attanā ca musāvādā paṭivirato hoti, parañca musāvādā veramaṇiyā samādapeti, musāvādā veramaṇiyā ca samanuñño hoti, musāvādā veramaṇiyā ca vaṇṇaṃ bhāsati; attanā ca pisuṇāya vācāya paṭivirato hoti, parañca pisuṇāya vācāya veramaṇiyā samādapeti, pisuṇāya vācāya veramaṇiyā ca samanuñño hoti, pisuṇāya vācāya veramaṇiyā ca vaṇṇaṃ bhāsati; attanā ca pharusāya vācāya paṭivirato hoti, parañca pharusāya vācāya veramaṇiyā ca samādapeti, pharusāya vācāya veramaṇiyā ca samanuñño hoti, pharusāya vācāya veramaṇiyā ca vaṇṇaṃ bhāsati; attanā ca samphappalāpā paṭivirato hoti, parañca samphappalāpā veramaṇiyā samādapeti, samphappalāpā veramaṇiyā ca samanuñño hoti, samphappalāpā veramaṇiyā ca vaṇṇaṃ bhāsati; attanā ca anabhijjhālu hoti, parañca anabhijjhāya samādapeti, anabhijjhāya ca samanuñño hoti, anabhijjhāya ca vaṇṇaṃ bhāsati; attanā ca abyāpannacitto hoti, parañca abyāpāde samādapeti, abyāpāde ca samanuñño hoti, abyāpādassa ca vaṇṇaṃ bhāsati; attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti, sammādiṭṭhiyā ca samanuñño hoti, sammādiṭṭhiyā ca vaṇṇaṃ bhāsati – imehi kho, bhikkhave, cattārīsāya dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge”ti.

☸---------------------------------------------------------------------

四十法

一 “各位比丘！具足四十种法的人，如同被带来一般投入地狱。是哪四十种呢？

二 即自己杀生，教唆他人杀生，赞同杀生，并且称赞杀生。自己偷盗，教唆他人偷盗，赞同偷

盗，并且称赞偷盗。自己欲邪行，教唆他人欲邪行，赞同欲邪行，并且称赞欲邪行。自己妄语，

教唆他人妄语，赞同妄语，并且称赞妄语。自己两舌语，教唆他人两舌语，赞同两舌语，并且

称赞两舌语。自己恶口语，教唆他人恶口语，赞同恶口语，并且称赞恶口语。自己绮语语，教唆他人绮

语语，赞同绮语语，并且称赞绮语语。自己贪婪，教唆他人贪婪，赞同贪婪，并且称赞贪婪。

自己瞋恚，教唆他人瞋恚，赞同瞋恚，并且称赞瞋恚。自己有邪见，教唆他人有邪见，赞同邪见，

并且称赞邪见。

各位比丘！具足这四十种法的人，如同被带来一般投入地狱。

三 各位比丘！具足四十种法的人，如同被带来一般投生天界。是哪四十种呢？

四 即自己远离杀生，劝导他人远离杀生，赞同远离杀生，并且称赞远离杀生。自己远离偷盗，劝导他人远离偷

盗，赞同远离偷盗，并且称赞远离偷盗。自己远离欲邪行，劝导他人远离欲邪行，赞同远离欲邪行，

并且称赞远离欲邪行。自己远离妄语，劝导他人远离妄语，赞同远离妄语，并且称赞远离妄语。自己远离

两舌语，劝导他人远离两舌语，赞同远离两舌语，并且称赞远离两舌语。自己远离恶口语，劝导他人远离恶口

语，赞同远离恶口语，并且称赞远离恶口语。自己远离绮语语，劝导他人远离绮语语，赞同远离绮语语，

并且称赞远离绮语语。自己不贪婪，劝导他人不贪婪，赞同不贪，并且称赞不贪。自己不瞋恚，劝导他人不

瞋恚，赞同不瞋，并且称赞不瞋。自己有正见，劝导他人有正见，赞同正见，并且称赞正见。

各位比丘！具足这四十种法的人，如同被带来一般投生天界。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 10.211-746)/5.2 Sāmaññavagga 沙门法品 (AN 10.221-236)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.2.5--8 十法至四十法等四经 (AN 10.225-228)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

225-228. “Dasahi, bhikkhave, dhammehi samannāgato khataṃ upahataṃ attānaṃ pariharati…pe… akkhataṃ anupahataṃ attānaṃ pariharati…pe… vīsatiyā, bhikkhave…pe… tiṃsāya, bhikkhave…pe… cattārīsāya, bhikkhave, dhammehi samannāgato khataṃ upahataṃ attānaṃ pariharati…pe….

☸---------------------------------------------------------------------

十法至四十法等四经

“各位比丘！具足十种法的人，伤害、毁坏了自己……（反之则）不伤害、不毁坏自己……

各位比丘！[具足]二十法……

各位比丘！[具足]三十法……

各位比丘！具足四十种法的人，伤害、毁坏了自己……（反之则）不伤害、不毁坏自己……”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 10.211-746)/5.2 Sāmaññavagga 沙门法品 (AN 10.221-236)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.2.9--12 十法至四十法等四经之二 (AN 10.229-232)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

229-232. “Dasahi, bhikkhave, dhammehi samannāgato idhekacco kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati…pe… idhekacco kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Vīsatiyā, bhikkhave…pe… tiṃsāya, bhikkhave,…pe… cattārīsāya, bhikkhave, dhammehi samannāgato idhekacco kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati…pe… idhekacco kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati”.

☸---------------------------------------------------------------------

十法至四十法等四经之二

“各位比丘！具足十种法，这里的某些众生，在身体败坏、死亡之后，投生到恶道、恶趣、堕处、地

狱……（反之则）这里的某些众生，在身体败坏、死亡之后，投生到善趣、天界……

各位比丘！[具足]二十法……

各位比丘！[具足]三十法……

各位比丘！具足四十种法，这里的某些众生，在身体败坏、死亡之后，投生到恶道、恶趣、堕处、

地狱……（反之则）这里的某些众生，在身体败坏、死亡之后，投生到善趣、天界……”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 10.211-746)/5.2 Sāmaññavagga 沙门法品 (AN 10.221-236)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.2.13--16 十法至四十法等四经之三 (AN 10.233-236)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

233-236. “Dasahi, bhikkhave, dhammehi samannāgato bālo veditabbo…pe… paṇḍito veditabbo…pe… vīsatiyā, bhikkhave…pe… tiṃsāya, bhikkhave…pe… cattārīsāya, bhikkhave, dhammehi samannāgato bālo veditabbo…pe… paṇḍito veditabbo …pe… imehi kho, bhikkhave, cattārīsāya dhammehi samannāgato paṇḍito veditabbo”ti.

Sāmaññavaggo dutiyo.

☸---------------------------------------------------------------------

十法至四十法等四经之三

“各位比丘！具足十种法的人，应知是愚人也……（反之则）应知是贤人也……

各位比丘！[具足]二十法……

各位比丘！[具足]三十法……

各位比丘！具足四十种法的人，应知是愚人也……（反之则）应知是贤人也……各位比丘！具足此

四十种（善）法者，应知是贤人也。”

沙门法品 第二

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 10.211-746)/5.3 Rāgapeyyāla 贪中略品 (AN 10.237-746)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.3.1 不净想 (AN 10.237)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

23. Rāgapeyyālaṃ

237. “Rāgassa, bhikkhave, abhiññāya dasa dhammā bhāvetabbā. Katame dasa? Asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā – rāgassa, bhikkhave, abhiññāya ime dasa dhammā bhāvetabbā”ti.

☸---------------------------------------------------------------------

贪中略品

不净想

一 “各位比丘！为了完全了解贪[欲]，应当修习十种法。是哪十种呢？

二 即不净想、死想、食厌想、一切世间不可乐想、无常想、无常苦想、苦无我想、断想、离贪想、灭尽想。

各位比丘！为了完全了解贪[欲]，应当修习这十种法。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 10.211-746)/5.3 Rāgapeyyāla 贪中略品 (AN 10.237-746)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.3.2 无常想 (AN 10.238)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

238. “Rāgassa, bhikkhave, abhiññāya dasa dhammā bhāvetabbā. Katame dasa? Aniccasaññā, anattasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aṭṭhikasaññā, puḷavakasaññā [pulavakasaññā (sī.) puḷuvakasaññā (ka.)], vinīlakasaññā, vipubbakasaññā, vicchiddakasaññā, uddhumātakasaññā – rāgassa, bhikkhave, abhiññāya ime dasa dhammā bhāvetabbā”ti.

☸---------------------------------------------------------------------

无常想

三 各位比丘！为了完全了解贪[欲]，应当修习十种法。是哪十种呢？

四 即无常想、无我想、食厌想、一切世间不可乐想、骨想、虫噬想、青瘀想、脓烂想、散坏想、肿胀想。

各位比丘！为了完全了解贪[欲]，应当修习这十种法。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 10.211-746)/5.3 Rāgapeyyāla 贪中略品 (AN 10.237-746)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.3.3 正见 (AN 10.239)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

239. “Rāgassa, bhikkhave, abhiññāya dasa dhammā bhāvetabbā. Katame dasa? Sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi, sammāñāṇaṃ, sammāvimutti – rāgassa, bhikkhave, abhiññāya ime dasa dhammā bhāvetabbā”ti.

☸---------------------------------------------------------------------

正见

一 “各位比丘！为了完全了解贪[欲]，应当修习十种法。是哪十种呢？

二 即正见、正思维、正语、正业、正命、正精进、正念、正定、正智、正解脱。

各位比丘！为了完全了解贪[欲]，应当修习这十种法。”

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 10.211-746)/5.3 Rāgapeyyāla 贪中略品 (AN 10.237-746)”

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【经名】 5.3.4--30 遍知贪至出离等二七经 (AN 10.240-266)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

240-266. “Rāgassa, bhikkhave, pariññāya…pe… parikkhayāya… pahānāya… khayāya… vayāya… virāgāya… nirodhāya… ( ) [(upasamāya) (sī. syā. pī.) aññesaṃ pana nipātānaṃ pariyosāne idaṃ padaṃ na dissati] cāgāya… paṭinissaggāya…pe… ime dasa dhammā bhāvetabbā.

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遍知贪至出离等二七经

一 各位比丘！为了遍知贪[欲]……为了灭尽[贪欲]……为了断除[贪欲]……为了消尽[贪

欲]……为了衰灭[贪欲]……为了离贪[贪欲]……为了灭尽[贪欲]……（为了寂静[贪欲]）

……为了舍弃[贪欲]……为了放舍[贪欲]，应当修习这（前面所说的各类）十种法。

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☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《10》Dasakanipātapāḷi 十集 (AN 10, 1-746)/5. Pañcamapaṇṇāsaka 五十经篇之五 (AN 10.211-746)/5.3 Rāgapeyyāla 贪中略品 (AN 10.237-746)”

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【经名】 5.3.31--510 了知瞋至出离等四八０经 (AN 10.267-746)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

267-746. “Dosassa …pe… mohassa… kodhassa… upanāhassa… makkhassa… paḷāsassa… issāya… macchariyassa… māyāya… sāṭheyyassa… thambhassa… sārambhassa… mānassa… atimānassa… madassa… pamādassa pariññāya…pe… parikkhayāya… pahānāya … khayāya… vayāya… virāgāya… nirodhāya… ( ) [(upasamāya) (sī. syā. pī.) aññesaṃ pana nipātānaṃ pariyosāne idaṃ padaṃ na dissati] cāgāya… paṭinissaggāya…pe… ime dasa dhammā bhāvetabbā”ti.

Rāgapeyyālaṃ niṭṭhitaṃ.

Dasakanipātapāḷi niṭṭhitā.

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了知瞋至出离等四八〇经

二 [各位比丘！] 为了完全了解瞋[恚]……[愚]痴……忿怒……怨恨……覆……恼……嫉

妒……悭吝……谄……诳……顽固……竞逐……慢……过慢……骄慢……[为了完全了解]放逸……

为了遍知[这些烦恼]……为了灭尽……为了断除……为了消尽……为了衰灭……为了离贪……为了灭尽

……为了寂静……为了舍弃……为了放舍[这些烦恼……]，应当修习这（前面所说的各类）十种法。

贪中略品 终

十集 终

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《11》Ekādasaka 十一集 (AN 11, 1-671)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 11.1-671)/1.1 Nissayavagga 依止品 (AN 11.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.1 Kimatthiyasutta 何义 (AN 11.1)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

Namo tassa bhagavato arahato sammāsambuddhassa

Aṅguttaranikāyo

增支部经典

Ekādasakanipātapāḷi

十一 集

1. Nissayavaggo

第一 依止品

1. Kimatthiyasuttaṃ

一 何义

1. [a. ni. 10.1] Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.

如是我闻，一时，世尊住在舍卫城祇树给孤独园。

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

具寿阿难前往世尊那里，到了之后，礼敬世尊，坐在一旁。

Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

坐在一旁的具寿阿难对世尊说：

“kimatthiyāni, bhante, kusalāni sīlāni kimānisaṃsānī”ti?

“大德！善戒有什么目的？有什么功德呢？”

“Avippaṭisāratthāni kho, ānanda, kusalāni sīlāni avippaṭisārānisaṃsānī”ti.

“阿难！善戒以无追悔为目的，以无追悔为功德。”

“Avippaṭisāro pana, bhante, kimatthiyo kimānisaṃso”?

“大德！那么，无追悔有什么目的？有什么功德呢？”

“Avippaṭisāro kho, ānanda, pāmojjattho pāmojjānisaṃso”.

“阿难！无追悔以喜悦为目的，以喜悦为功德。”

“Pāmojjaṃ pana, bhante, kimatthiyaṃ kimānisaṃsaṃ”?

“大德！那么，喜悦有什么目的？有什么功德呢？”

“Pāmojjaṃ kho, ānanda, pītatthaṃ pītānisaṃsaṃ”.

“阿难！喜悦以喜为目的，以喜为功德。”

“Pīti pana, bhante, kimatthiyā kimānisaṃsā”?

“大德！那么，喜有什么目的？有什么功德呢？”

“Pīti kho, ānanda, passaddhatthā passaddhānisaṃsā”.

“阿难！喜以轻安为目的，以轻安为功德。”

“Passaddhi pana, bhante, kimatthiyā kimānisaṃsā”?

“大德！那么，轻安有什么目的？有什么功德呢？”

“Passaddhi kho, ānanda, sukhatthā sukhānisaṃsā”.

“阿难！轻安以乐为目的，以乐为功德。”

“Sukhaṃ pana, bhante, kimatthiyaṃ kimānisaṃsaṃ”?

“大德！那么，乐有什么目的？有什么功德呢？”

“Sukhaṃ kho, ānanda, samādhatthaṃ samādhānisaṃsaṃ”.

“阿难！乐以定为目的，以定为功德。”

“Samādhi pana, bhante, kimatthiyo kimānisaṃso”?

“大德！那么，定有什么目的？有什么功德呢？”

“Samādhi kho, ānanda, yathābhūtañāṇadassanattho yathābhūtañāṇadassanānisaṃso”.

“阿难！定以如实知见为目的，以如实知见为功德。”

“Yathābhūtañāṇadassanaṃ pana, bhante, kimatthiyaṃ kimānisaṃsaṃ”?

“大德！那么，如实知见有什么目的？有什么功德呢？”

“Yathābhūtañāṇadassanaṃ kho, ānanda, nibbidatthaṃ nibbidānisaṃsaṃ”.

“阿难！如实知见以厌离为目的，以厌离为功德。”

“Nibbidā, pana, bhante, kimatthiyā kimānisaṃsā”?

“大德！那么，厌离有什么目的？有什么功德呢？”

“Nibbidā kho, ānanda, virāgatthā virāgānisaṃsā ”.

“阿难！厌离以离贪为目的，以离贪为功德。”

“Virāgo pana, bhante, kimatthiyo kimānisaṃso”?

“大德！那么，离贪有什么目的？有什么功德呢？”

“Virāgo kho, ānanda, vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṃso.

“阿难！离贪以解脱知见为目的，以解脱知见为功德。

“Iti kho, ānanda, kusalāni sīlāni avippaṭisāratthāni avippaṭisārānisaṃsāni,

阿难！像这样，善戒以无追悔为目的，以无追悔为功德；

avippaṭisāro pāmojjattho pāmojjānisaṃso,

无追悔以喜悦为目的，以喜悦为功德；

pāmojjaṃ pītatthaṃ pītānisaṃsaṃ,

喜悦以喜为目的，以喜为功德；

pīti passaddhatthā passaddhānisaṃsā,

喜以轻安为目的，以轻安为功德；

passaddhi sukhatthā sukhānisaṃsā,

轻安以乐为目的，以乐为功德；

sukhaṃ samādhatthaṃ samādhānisaṃsaṃ,

乐以定为目的，以定为功德；

samādhi yathābhūtañāṇadassanattho yathābhūtañāṇadassanānisaṃso,

定以如实知见为目的，以如实知见为功德；

yathābhūtañāṇadassanaṃ nibbidatthaṃ nibbidānisaṃsaṃ,

如实知见以厌离为目的，以厌离为功德；

nibbidā virāgatthā virāgānisaṃsā,

厌离以离贪为目的，以离贪为功德；

virāgo vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṃso.

离贪以解脱知见为目的，以解脱知见为功德。

Iti kho, ānanda, kusalāni sīlāni anupubbena aggāya parentī”ti. Paṭhamaṃ.

阿难！像这样，善戒次第导向最高的成就。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《11》Ekādasaka 十一集 (AN 11, 1-671)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 11.1-671)/1.1 Nissayavagga 依止品 (AN 11.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.2 Cetanākaraṇīyasutta 不思 (AN 11.2)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Cetanākaraṇīyasuttaṃ

二 不思

2. [a. ni. 10.2] “Sīlavato, bhikkhave, sīlasampannassa na cetanāya karaṇīyaṃ – ‘avippaṭisāro me uppajjatū’ti.

➀ “诸比丘！持戒、具戒的人，不需要刻意作意：‘愿我生起无追悔！’

Dhammatā esā, bhikkhave, yaṃ sīlavato sīlasampannassa avippaṭisāro uppajjati.

诸比丘！这是自然的法则，持戒、具戒的人自然会生起无追悔。

“Avippaṭisārissa, bhikkhave, na cetanāya karaṇīyaṃ – ‘pāmojjaṃ me uppajjatū’ti.

➁ 诸比丘！无追悔的人，不需要刻意作意：‘愿我生起喜悦！’

Dhammatā esā, bhikkhave, yaṃ avippaṭisārissa pāmojjaṃ uppajjati.

诸比丘！这是自然的法则，无追悔的人自然会生起喜悦。

“Pamuditassa, bhikkhave, na cetanāya karaṇīyaṃ – ‘pīti me uppajjatū’ti.

➂ 诸比丘！喜悦的人，不需要刻意作意：‘愿我生起喜！’

Dhammatā esā, bhikkhave, yaṃ pamuditassa pīti uppajjati.

诸比丘！这是自然的法则，喜悦的人自然会生起喜。

“Pītimanassa, bhikkhave, na cetanāya karaṇīyaṃ – ‘kāyo me passambhatū’ti.

➃ 诸比丘！内心有喜的人，不需要刻意作意：‘愿我的身得到轻安！’

Dhammatā esā, bhikkhave, yaṃ pītimanassa kāyo passambhati.

诸比丘！这是自然的法则，内心有喜的人，身体自然会得到轻安。

“Passaddhakāyassa, bhikkhave, na cetanāya karaṇīyaṃ – ‘sukhaṃ vediyāmī’ti.

➄ 诸比丘！身已轻安的人，不需要刻意作意：‘愿我感受到乐！’

Dhammatā esā, bhikkhave, yaṃ passaddhakāyo sukhaṃ vediyati.

诸比丘！这是自然的法则，身已轻安的人自然会感受到乐。

“Sukhino, bhikkhave, na cetanāya karaṇīyaṃ – ‘cittaṃ me samādhiyatū’ti.

➅ 诸比丘！有乐受的人，不需要刻意作意：‘愿我的心入定！’

Dhammatā esā, bhikkhave, yaṃ sukhino cittaṃ samādhiyati.

诸比丘！这是自然的法则，有乐受的人，心自然会入定。

“Samāhitassa, bhikkhave, na cetanāya karaṇīyaṃ – ‘yathābhūtaṃ jānāmi passāmī’ti.

➆ 诸比丘！心已入定的人，不需要刻意作意：‘愿我如实知见！’

Dhammatā esā, bhikkhave, yaṃ samāhito yathābhūtaṃ jānāti passati.

诸比丘！这是自然的法则，心已入定的人自然会如实知见。

“Yathābhūtaṃ, bhikkhave, jānato passato na cetanāya karaṇīyaṃ – ‘nibbindāmī’ti.

➇ 诸比丘！如实知见的人，不需要刻意作意：‘愿我生起厌离！’

Dhammatā esā, bhikkhave, yaṃ yathābhūtaṃ jānaṃ passaṃ nibbindati.

诸比丘！这是自然的法则，如实知见的人自然会生起厌离。

“Nibbinnassa, bhikkhave, na cetanāya karaṇīyaṃ – ‘virajjāmī’ti.

➈ 诸比丘！已厌离的人，不需要刻意作意：‘愿我离贪！’

Dhammatā esā, bhikkhave, yaṃ nibbinno virajjati.

诸比丘！这是自然的法则，已厌离的人自然会离贪。

“Virattassa, bhikkhave, na cetanāya karaṇīyaṃ – ‘vimuttiñāṇadassanaṃ sacchikaromī’ti.

➉ 诸比丘！已离贪的人，不需要刻意作意：‘愿我亲证解脱知见！’

Dhammatā esā, bhikkhave, yaṃ viratto vimuttiñāṇadassanaṃ sacchikaroti.

诸比丘！这是自然的法则，已离贪的人自然会亲证解脱知见。

“Iti kho, bhikkhave, virāgo vimuttiñāṇadassanattho vimuttiñāṇadassanānisaṃso,

➉ 诸比丘！像这样，离贪以解脱知见为目的，以解脱知见为功德；

nibbidā virāgatthā virāgānisaṃsā,

➈ 厌离以离贪为目的，以离贪为功德；

yathābhūtañāṇadassanaṃ nibbidatthaṃ nibbidānisaṃsaṃ,

➇ 如实知见以厌离为目的，以厌离为功德；

samādhi yathābhūtañāṇadassanattho yathābhūtañāṇadassanānisaṃso,

➆ 定以如实知见为目的，以如实知见为功德；

sukhaṃ samādhatthaṃ samādhānisaṃsaṃ,

➅ 乐以定为目的，以定为功德；

passaddhi sukhatthā sukhānisaṃsā,

➄ 轻安以乐为目的，以乐为功德；

pīti passaddhatthā passaddhānisaṃsā,

➃ 喜以轻安为目的，以轻安为功德；

pāmojjaṃ pītatthaṃ pītānisaṃsaṃ,

➂ 喜悦以喜为目的，以喜为功德；

avippaṭisāro pāmojjattho pāmojjānisaṃso,

➁ 无追悔以喜悦为目的，以喜悦为功德；

kusalāni sīlāni avippaṭisāratthāni avippaṭisārānisaṃsāni.

➀ 善戒以无追悔为目的，以无追悔为功德。

Iti kho, bhikkhave, dhammā dhamme abhisandenti, dhammā dhamme paripūrenti apārā pāraṃ gamanāyā”ti. Dutiyaṃ.

诸比丘！像这样，（前）法引生（后）法，（前）法圆满（后）法，（助人）从此岸到达彼岸。”

～《增支部经典‧十一集‧Cetanākaraṇīyasutta 不思》(AN 11.2)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《11》Ekādasaka 十一集 (AN 11, 1-671)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 11.1-671)/1.1 Nissayavagga 依止品 (AN 11.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.3 Paṭhamaupanisāsutta 所依之一 (AN 11.3)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Paṭhamaupanisāsuttaṃ

三 所依（一）

3. [a. ni. 5.24; 10.3] “Dussīlassa, bhikkhave, sīlavipannassa hatūpaniso hoti avippaṭisāro.

“诸比丘！对于破戒、坏戒的人，（他就）破坏了无追悔的近因；

Avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṃ hoti pāmojjaṃ.

当没有无追悔、（或）无追悔被破坏时，（他就）破坏了喜悦的近因；

Pāmojje asati pāmojjavipannassa hatūpanisā hoti pīti.

当没有喜悦、（或）喜悦被破坏时，（他就）破坏了喜的近因；

Pītiyā asati pītivipannassa hatūpanisā hoti passaddhi.

当没有喜、（或）喜被破坏时，（他就）破坏了轻安的近因；

Passaddhiyā asati passaddhivipannassa hatūpanisaṃ hoti sukhaṃ.

当没有轻安、（或）轻安被破坏时，（他就）破坏了乐的近因；

Sukhe asati sukhavipannassa hatūpaniso hoti sammāsamādhi.

当没有乐、（或）乐被破坏时，（他就）破坏了正定的近因；

Sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ.

当没有正定、（或）正定被破坏时，（他就）破坏了如实知见的近因；

Yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpanisā hoti nibbidā.

当没有如实知见、（或）如实知见被破坏时，（他就）破坏了厌离的近因；

Nibbidāya asati nibbidāvipannassa hatūpaniso hoti virāgo.

当没有厌离、（或）厌离被破坏时，（他就）破坏了离贪的近因；

Virāge asati virāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ.

当没有离贪、（或）离贪被破坏时，（他就）破坏了（产生）解脱知见的近因。

“Seyyathāpi, bhikkhave, rukkho sākhāpalāsavipanno.

诸比丘！譬如一棵枝叶毁坏的树，

Tassa papaṭikāpi na pāripūriṃ gacchati, tacopi… pheggupi… sāropi na pāripūriṃ gacchati. 它的嫩芽不能完全长成，（它的）树皮…边材…心材也不能完全长成。

Evamevaṃ kho, bhikkhave, dussīlassa sīlavipannassa hatūpaniso hoti avippaṭisāro,

诸比丘！同样的，对于破戒、坏戒的人，（他就）破坏了无追悔的近因；

avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṃ hoti pāmojjaṃ…pe… vimuttiñāṇadassanaṃ.

当没有无追悔、（或）无追悔被破坏时，［（他就）破坏了喜悦的近因；当没有喜悦、（或）喜悦被破坏时，（他就）破坏了喜的近因；当没有喜、（或）喜被破坏时，（他就）破坏了轻安的近因；当没有轻安、（或）轻安被破坏时，（他就）破坏了乐的近因；当没有乐、（或）乐被破坏时，（他就）破坏了正定的近因；当没有正定、（或）正定被破坏时，（他就）破坏了如实知见的近因；当没有如实知见、（或）如实知见被破坏时，（他就）破坏了厌离的近因；当没有厌离、（或）厌离被破坏时，（他就）破坏了离贪的近因；当没有离贪、（或）离贪被破坏时，］（他就）破坏了（产生）解脱知见的近因。

“Sīlavato, bhikkhave, sīlasampannassa upanisasampanno hoti avippaṭisāro,

诸比丘！对于持戒、具戒的人，无追悔的近因是具足的；

avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti pāmojjaṃ,

当有无追悔、（或）无追悔具足时，喜悦的近因是具足的；

pāmojje sati pāmojjasampannassa upanisasampannā hoti pīti,

当有喜悦、（或）喜悦具足时，喜的近因是具足的；

pītiyā sati pītisampannassa upanisasampannā hoti passaddhi,

当有喜、（或）喜具足时，轻安的近因是具足的；

passaddhiyā sati passaddhisampannassa upanisasampannaṃ hoti sukhaṃ,

当有轻安、（或）轻安具足时，乐的近因是具足的；

sukhe sati sukhasampannassa upanisasampanno hoti sammāsamādhi,

当有乐、（或）乐具足时，正定的近因是具足的；

sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ,

当有正定、（或）正定具足时，如实知见的近因是具足的；

yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampannā hoti nibbidā,

当有如实知见、（或）如实知见具足时，厌离的近因是具足的；

nibbidāya sati nibbidāsampannassa upanisasampanno hoti virāgo,

当有厌离、（或）厌离具足时，离贪的近因是具足的；

virāge sati virāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanaṃ.

当有离贪、（或）离贪具足时，解脱知见的近因是具足的。

“Seyyathāpi, bhikkhave, rukkho sākhāpalāsasampanno.

诸比丘！譬如一棵枝叶茂盛的树，

Tassa papaṭikāpi pāripūriṃ gacchati, tacopi… pheggupi… sāropi pāripūriṃ gacchati.

它的嫩芽能完全长成，（它的）树皮、边材、心材也能完全长成。

Evamevaṃ kho, bhikkhave, sīlavato sīlasampannassa upanisasampanno hoti avippaṭisāro,

诸比丘！（同样的，）对于持戒、具戒的人，无追悔的近因是具足的；

avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti…pe… vimuttiñāṇadassanan”ti. Tatiyaṃ.

当有无追悔、（或）无追悔具足时，［喜悦的近因是具足的；当有喜悦、（或）喜悦具足时，喜的近因是具足的；当有喜、（或）喜具足时，轻安的近因是具足的；当有轻安、（或）轻安具足时，乐的近因是具足的；当有乐、（或）乐具足时，正定的近因是具足的；当有正定、（或）正定具足时，如实知见的近因是具足的；当有如实知见、（或）如实知见具足时，厌离的近因是具足的；当有厌离、（或）厌离具足时，离贪的近因是具足的；当有离贪、（或）离贪具足时，］解脱知见的近因是具足的。”

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《11》Ekādasaka 十一集 (AN 11, 1-671)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 11.1-671)/1.1 Nissayavagga 依止品 (AN 11.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.4 Dutiyaupanisāsutta 所依之二 (AN 11.4)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Dutiyaupanisāsuttaṃ

四 所依之二

4. Tatra kho āyasmā sāriputto bhikkhū āmantesi –

那时，具寿舍利弗对诸比丘们说：

“āvuso bhikkhave”ti [bhikkhavoti (sī. syā. pī.) evaṃ sabbattha a. ni. 10.4].

“贤友们！比丘们！”

“Āvuso”ti

“贤友！”

kho te bhikkhū āyasmato sāriputtassa paccassosuṃ.

那些比丘们回应具寿舍利弗。

Āyasmā sāriputto etadavoca –

具寿舍利弗这样说：

“Dussīlassa, āvuso, sīlavipannassa hatūpaniso hoti avippaṭisāro,

“贤友们！对于破戒、坏戒的人，（他就）破坏了无追悔的近因；

avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṃ hoti pāmojjaṃ,

当没有无追悔、（或）无追悔被破坏时，（他就）破坏了喜悦的近因；

pāmojje asati pāmojjavipannassa hatūpanisā hoti pīti,

当没有喜悦、（或）喜悦被破坏时，（他就）破坏了喜的近因；

pītiyā asati pītivipannassa hatūpanisā hoti passaddhi,

当没有喜、（或）喜被破坏时，（他就）破坏了轻安的近因；

passaddhiyā asati passaddhivipannassa hatūpanisaṃ hoti sukhaṃ,

当没有轻安、（或）轻安被破坏时，（他就）破坏了乐的近因；

sukhe asati sukhavipannassa hatūpaniso hoti sammāsamādhi,

当没有乐、（或）乐被破坏时，（他就）破坏了正定的近因；

sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ,

当没有正定、（或）正定被破坏时，（他就）破坏了如实知见的近因；

yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpanisā hoti nibbidā,

当没有如实知见、（或）如实知见被破坏时，（他就）破坏了厌离的近因；

nibbidāya asati nibbidāvipannassa hatūpaniso hoti virāgo,

当没有厌离、（或）厌离被破坏时，（他就）破坏了离贪的近因；

virāge asati virāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ.

当没有离贪、（或）离贪被破坏时，（他就）破坏了（产生）解脱知见的近因。

“Seyyathāpi, āvuso, rukkho sākhāpalāsavipanno.

贤友们！譬如一棵枝叶毁坏的树，

Tassa papaṭikāpi na pāripūriṃ gacchati, tacopi… pheggupi… sāropi na pāripūriṃ gacchati.

它的嫩芽不能完全长成，（它的）树皮、边材、心材也不能完全长成。

Evamevaṃ kho, āvuso, dussīlassa sīlavipannassa hatūpaniso hoti avippaṭisāro,

贤友们！同样的，对于破戒、坏戒的人，（他就）破坏了无追悔的近因；

avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṃ hoti pāmojjaṃ…pe… vimuttiñāṇadassanaṃ.

当没有无追悔、（或）无追悔被破坏时，［（他就）破坏了喜悦的近因；当没有喜悦、（或）喜悦被破坏时，（他就）破坏了喜的近因；当没有喜、（或）喜被破坏时，（他就）破坏了轻安的近因；当没有轻安、（或）轻安被破坏时，（他就）破坏了乐的近因；当没有乐、（或）乐被破坏时，（他就）破坏了正定的近因；当没有正定、（或）正定被破坏时，（他就）破坏了如实知见的近因；当没有如实知见、（或）如实知见被破坏时，（他就）破坏了厌离的近因；当没有厌离、（或）厌离被破坏时，（他就）破坏了离贪的近因；当没有离贪、（或）离贪被破坏时，］（他就）破坏了（产生）解脱知见的近因。

“Sīlavato, āvuso, sīlasampannassa upanisasampanno hoti avippaṭisāro,

贤友们！对于持戒、具戒的人，无追悔的近因是具足的；

avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti pāmojjaṃ,

当有无追悔、（或）无追悔具足时，喜悦的近因是具足的；

pāmojje sati pāmojjasampannassa upanisasampannā hoti pīti,

当有喜悦、（或）喜悦具足时，喜的近因是具足的；

pītiyā sati pītisampannassa upanisasampannā hoti passaddhi,

当有喜、（或）喜具足时，轻安的近因是具足的；

passaddhiyā sati passaddhisampannassa upanisasampannaṃ hoti sukhaṃ,

当有轻安、（或）轻安具足时，乐的近因是具足的；

sukhe sati sukhasampannassa upanisasampanno hoti sammāsamādhi,

当有乐、（或）乐具足时，正定的近因是具足的；

sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ,

当有正定、（或）正定具足时，如实知见的近因是具足的；

yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampannā hoti nibbidā,

当有如实知见、（或）如实知见具足时，厌离的近因是具足的；

nibbidāya sati nibbidāsampannassa upanisasampanno hoti virāgo,

当有厌离、（或）厌离具足时，离贪的近因是具足的；

virāge sati virāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanaṃ.

当有离贪、（或）离贪具足时，解脱知见的近因是具足的。

“Seyyathāpi, āvuso, rukkho sākhāpalāsasampanno.

贤友们！譬如一棵枝叶茂盛的树，

Tassa papaṭikāpi pāripūriṃ gacchati, tacopi… pheggupi… sāropi pāripūriṃ gacchati.

它的嫩芽能完全长成，（它的）树皮、边材、心材也能完全长成。

Evamevaṃ kho, āvuso, sīlavato sīlasampannassa upanisasampanno hoti avippaṭisāro,

贤友们！同样的，对于持戒、具戒的人，无追悔的近因是具足的；

avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti pāmojjaṃ…pe… vimuttiñāṇadassanan”ti. Catutthaṃ.

当有无追悔、（或）无追悔具足时，［喜悦的近因是具足的；当有喜悦、（或）喜悦具足时，喜的近因是具足的；当有喜、（或）喜具足时，轻安的近因是具足的；当有轻安、（或）轻安具足时，乐的近因是具足的；当有乐、（或）乐具足时，正定的近因是具足的；当有正定、（或）正定具足时，如实知见的近因是具足的；当有如实知见、（或）如实知见具足时，厌离的近因是具足的；当有厌离、（或）厌离具足时，［离贪的近因是具足的；当有离贪、（或）离贪具足时，］解脱知见的近因是具足的。”

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《11》Ekādasaka 十一集 (AN 11, 1-671)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 11.1-671)/1.1 Nissayavagga 依止品 (AN 11.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.5 Tatiyaupanisāsutta 所依之三 (AN 11.5)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Tatiyaupanisāsuttaṃ

五 所依之三

5. [a. ni. 10.5] Tatra kho āyasmā ānando bhikkhū āmantesi…pe…

那时，具寿阿难对诸比丘们说：…（省略）…

“dussīlassa, āvuso, sīlavipannassa hatūpaniso hoti avippaṭisāro,

➊ “贤友们！对于破戒、坏戒的人，（他就）破坏了无追悔的近因；

avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṃ hoti pāmojjaṃ,

➋ 当没有无追悔、（或）无追悔被破坏时，（他就）破坏了喜悦的近因；

pāmojje asati pāmojjavipannassa hatūpanisā hoti pīti,

➌ 当没有喜悦、（或）喜悦被破坏时，（他就）破坏了喜的近因；

pītiyā asati pītivipannassa hatūpanisā hoti passaddhi,

➍ 当没有喜、（或）喜被破坏时，（他就）破坏了轻安的近因；

passaddhiyā asati passaddhivipannassa hatūpanisaṃ hoti sukhaṃ,

➎ 当没有轻安、（或）轻安被破坏时，（他就）破坏了乐的近因；

sukhe asati sukhavipannassa hatūpaniso hoti sammāsamādhi,

➏ 当没有乐、（或）乐被破坏时，（他就）破坏了正定的近因；

sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṃ hoti yathābhūtañāṇadassanaṃ,

➐ 当没有正定、（或）正定被破坏时，（他就）破坏了如实知见的近因；

yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpanisā hoti nibbidā,

➑ 当没有如实知见、（或）如实知见被破坏时，（他就）破坏了厌离的近因；

nibbidāya asati nibbidāvipannassa hatūpaniso hoti virāgo,

➒ 当没有厌离、（或）厌离被破坏时，（他就）破坏了离贪的近因；

virāge asati virāgavipannassa hatūpanisaṃ hoti vimuttiñāṇadassanaṃ.

➓ 当没有离贪、（或）离贪被破坏时，（他就）破坏了（产生）解脱知见的近因。

“Seyyathāpi, āvuso, rukkho sākhāpalāsavipanno.

贤友们！譬如一棵枝叶毁坏的树，

Tassa papaṭikāpi na pāripūriṃ gacchati, tacopi… pheggupi… sāropi na pāripūriṃ gacchati.

它的嫩芽不能完全长成，（它的）树皮、边材、心材也不能完全长成。

Evamevaṃ kho, āvuso, dussīlassa sīlavipannassa hatūpaniso hoti avippaṭisāro,

贤友们！同样的，对于破戒、坏戒的人，（他就）破坏了无追悔的近因；

avippaṭisāre asati avippaṭisāravipannassa hatūpanisaṃ hoti pāmojjaṃ…pe… vimuttiñāṇadassanaṃ.

当没有无追悔、（或）无追悔被破坏时，［（他就）破坏了喜悦的近因；当没有喜悦、（或）喜悦被破坏时，（他就）破坏了喜的近因；当没有喜、（或）喜被破坏时，（他就）破坏了轻安的近因；当没有轻安、（或）轻安被破坏时，（他就）破坏了乐的近因；当没有乐、（或）乐被破坏时，（他就）破坏了正定的近因；当没有正定、（或）正定被破坏时，（他就）破坏了如实知见的近因；当没有如实知见、（或）如实知见被破坏时，（他就）破坏了厌离的近因；当没有厌离、（或）厌离被破坏时，（他就）破坏了离贪的近因；当没有离贪、（或）离贪被破坏时，］（他就）破坏了（产生）解脱知见的近因。

“Sīlavato, āvuso, sīlasampannassa upanisasampanno hoti avippaṭisāro,

➀ 贤友们！对于持戒、具戒的人，无追悔的近因是具足的；

avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti pāmojjaṃ,

➁ 当有无追悔、（或）无追悔具足时，喜悦的近因是具足的；

pāmojje sati pāmojjasampannassa upanisasampannā hoti pīti,

➂ 当有喜悦、（或）喜悦具足时，喜的近因是具足的；

pītiyā sati pītisampannassa upanisasampannā hoti passaddhi,

➃ 当有喜、（或）喜具足时，轻安的近因是具足的；

passaddhiyā sati passaddhisampannassa upanisasampannaṃ hoti sukhaṃ,

➄ 当有轻安、（或）轻安具足时，乐的近因是具足的；

sukhe sati sukhasampannassa upanisasampanno hoti sammāsamādhi,

➅ 当有乐、（或）乐具足时，正定的近因是具足的；

sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ,

➆ 当有正定、（或）正定具足时，如实知见的近因是具足的；

yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampannā hoti nibbidā,

➇ 当有如实知见、（或）如实知见具足时，厌离的近因是具足的；

nibbidāya sati nibbidāsampannassa upanisasampanno hoti virāgo,

➈ 当有厌离、（或）厌离具足时，离贪的近因是具足的；

virāge sati virāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanaṃ.

➉ 当有离贪、（或）离贪具足时，解脱知见的近因是具足的。

“Seyyathāpi, āvuso, rukkho sākhāpalāsasampanno.

贤友们！譬如一棵枝叶茂盛的树，

Tassa papaṭikāpi pāripūriṃ gacchati, tacopi… pheggupi… sāropi pāripūriṃ gacchati.

它的嫩芽能完全长成，（它的）树皮、边材、心材也能完全长成。

Evamevaṃ kho, āvuso, sīlavato sīlasampannassa upanisasampanno hoti avippaṭisāro,

贤友们！同样的，对于持戒、具戒的人，无追悔的近因是具足的；

avippaṭisāre sati avippaṭisārasampannassa upanisasampannaṃ hoti pāmojjaṃ…pe… vimuttiñāṇadassanan”ti. Pañcamaṃ.

当有无追悔、（或）无追悔具足时，［喜悦的近因是具足的；当有喜悦、（或）喜悦具足时，喜的近因是具足的；当有喜、（或）喜具足时，轻安的近因是具足的；当有轻安、（或）轻安具足时，乐的近因是具足的；当有乐、（或）乐具足时，正定的近因是具足的；当有正定、（或）正定具足时，如实知见的近因是具足的；当有如实知见、（或）如实知见具足时，厌离的近因是具足的；当有厌离、（或）厌离具足时，［离贪的近因是具足的；］当有离贪、（或）离贪具足时，］解脱知见的近因是具足的。”

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《11》Ekādasaka 十一集 (AN 11, 1-671)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 11.1-671)/1.1 Nissayavagga 依止品 (AN 11.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.6 Byasanasutta 十一不幸 (AN 11.6)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Byasanasuttaṃ

6. “Yo so, bhikkhave, bhikkhu akkosako paribhāsako ariyūpavādo sabrahmacārīnaṃ, ṭhānametaṃ avakāso yaṃ so ekādasannaṃ byasanānaṃ aññataraṃ byasanaṃ nigaccheyya.

Katamesaṃ ekādasannaṃ? Anadhigataṃ nādhigacchati, adhigatā parihāyati, saddhammassa na vodāyanti, saddhammesu vā adhimāniko hoti, anabhirato vā brahmacariyaṃ carati, aññataraṃ vā saṃkiliṭṭhaṃ āpattiṃ āpajjati, sikkhaṃ vā paccakkhāya hīnāyāvattati, gāḷhaṃ vā rogātaṅkaṃ phusati, ummādaṃ vā pāpuṇāti cittakkhepaṃ vā, sammūḷho kālaṃ karoti, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati – yo so, bhikkhave, bhikkhu akkosako paribhāsako ariyūpavādo sabrahmacārīnaṃ, ṭhānametaṃ avakāso yaṃ so imesaṃ ekādasannaṃ byasanānaṃ aññataraṃ byasanaṃ nigaccheyya. [( ) etthantare pāṭho sī. syā. kaṃ. pī. potthakesu na dissati]

“Yo so, bhikkhave, bhikkhu akkosako paribhāsako ariyūpavādo sabrahmacārīnaṃ, aṭṭhānametaṃ anavakāso yaṃ so ekādasannaṃ byasanānaṃ aññataraṃ byasanaṃ na nigaccheyya.

Katamesaṃ ekādasannaṃ? Anadhigataṃ nādhigacchati, adhigatā parihāyati, saddhammassa na vodāyanti, saddhammesu vā adhimāniko hoti, anabhirato vā brahmacariyaṃ carati, aññataraṃ vā saṃkiliṭṭhaṃ āpattiṃ āpajjati, sikkhaṃ vā paccakkhāya hīnāyāvattati, gāḷhaṃ vā rogātaṅkaṃ phusati, ummādaṃ vā pāpuṇāti cittakkhepaṃ vā, sammūḷho kālaṃ karoti, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati – yo so, bhikkhave, bhikkhu akkosako paribhāsako ariyūpavādo sabrahmacārīnaṃ, aṭṭhānametaṃ anavakāso yaṃ so imesaṃ ekādasannaṃ byasanānaṃ aññataraṃ byasanaṃ na nigaccheyyā”ti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

六 十一不幸

一 诸比丘！比丘如果辱骂呵斥同修行者、诽谤圣者，那么他必定会遭遇十一种不幸中的任何一种。是哪十一种呢？

二 即是：未能证得的不能证得，已经证得的会失去，正法不明晰，对正法生起傲慢心，修行梵行者心不欢喜，会犯下某一种杂染罪，舍弃学处而还俗，患上重病，精神颠狂错乱，在迷蒙中命终，身体败坏命终之后投生于恶道、恶趣、堕处、地狱。

诸比丘！比丘如果辱骂呵斥同修行者、诽谤圣者，那么他必定会遭遇这十一种不幸中的任何一种。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《11》Ekādasaka 十一集 (AN 11, 1-671)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 11.1-671)/1.1 Nissayavagga 依止品 (AN 11.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.7 Saññāsutta 想受灭尽定 (AN 11.7)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Saññāsuttaṃ

七 想受灭尽定

✩ 想受灭尽之一：

7. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

那时，具寿阿难前往世尊的住所，到达后，礼敬世尊，坐在一边。

Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

坐在一边的具寿阿难对世尊说：

“Siyā nu kho, bhante, bhikkhuno tathārūpo samādhipaṭilābho yathā

“大德！比丘可以获得这样的三昧吗？即是说：

neva pathaviyaṃ pathavisaññī assa,

➀ ‘对于地，没有地的想；

na āpasmiṃ āposaññī assa,

➁ 对于水，没有水的想；

na tejasmiṃ tejosaññī assa,

➂ 对于火，没有火的想；

na vāyasmiṃ vāyosaññī assa,

➃ 对于风，没有风的想；

na ākāsānañcāyatane ākāsānañcāyatanasaññī assa,

➄ 对于空无边处，没有空无边处的想；

na viññāṇañcāyatane viññāṇañcāyatanasaññī assa,

➅ 对于识无边处，没有识无边处的想；

na ākiñcaññāyatane ākiñcaññāyatanasaññī assa,

➆ 对于无所有处，没有无所有处的想；

na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa,

➇ 对于非想非非想处，没有非想非非想处的想；

na idhaloke idhalokasaññī assa,

➈ 对于此世，没有此世的想；

na paraloke paralokasaññī assa,

➉ 对于他世，没有他世的想；

yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā,

⑪ 见、闻、觉（鼻、舌和触觉）、知、得、求、经由意思维所及的，

tatrāpi na saññī assa;

对这些也没有想；

saññī ca pana assāti?

然而，他还是有感知的。’”

“Siyā, ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā

“阿难！比丘可以获得这样的三昧，即是说：

neva pathaviyaṃ pathavisaññī assa,

➀ ‘对于地，没有地的想；

na āpasmiṃ āposaññī assa,

➁ 对于水，没有水的想；

na tejasmiṃ tejosaññī assa,

➂ 对于火，没有火的想；

na vāyasmiṃ vāyosaññī assa,

➃ 对于风，没有风的想；

na ākāsānañcāyatane ākāsānañcāyatanasaññī assa,

➄ 对于空无边处，没有空无边处的想；

na viññāṇañcāyatane viññāṇañcāyatanasaññī assa,

➅ 对于识无边处，没有识无边处的想；

na ākiñcaññāyatane ākiñcaññāyatanasaññī assa,

➆ 对于无所有处，没有无所有处的想；

na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa,

➇ 对于非想非非想处，没有非想非非想处的想；

na idhaloke idhalokasaññī assa,

➈ 对于此世，没有此世的想；

na paraloke paralokasaññī assa,

➉ 对于他世，没有他世的想；

yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā,

⑪ 见、闻、觉（鼻、舌和触觉）、知、得、求、经由意思维所及的，

tatrāpi na saññī assa;

对这些也没有想；

saññī ca pana assā”ti.

然而，他还是有感知的。’”

“Yathā kathaṃ pana, bhante, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā

“大德！那么比丘如何才能获得这样的三昧呢？即是说：

neva pathaviyaṃ pathavisaññī assa,

➀ ‘对于地，没有地的想；

na āpasmiṃ āposaññī assa,

➁ 对于水，没有水的想；

na tejasmiṃ tejosaññī assa,

➂ 对于火，没有火的想；

na vāyasmiṃ vāyosaññī assa,

➃ 对于风，没有风的想；

na ākāsānañcāyatane ākāsānañcāyatanasaññī assa,

➄ 对于空无边处，没有空无边处的想；

na viññāṇañcāyatane viññāṇañcāyatanasaññī assa,

➅ 对于识无边处，没有识无边处的想；

na ākiñcaññāyatane ākiñcaññāyatanasaññī assa,

➆ 对于无所有处，没有无所有处的想；

na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa,

➇ 对于非想非非想处，没有非想非非想处的想；

na idhaloke idhalokasaññī assa,

➈ 对于此世，没有此世的想；

na paraloke paralokasaññī assa,

➉ 对于他世，没有他世的想；

yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā,

⑪ 见、闻、觉（鼻、舌和触觉）、知、得、求、经由意思维所及的，

tatrāpi na saññī assa,

对这些也没有想；

saññī ca pana assāti.

然而，他还是有感知的。’”

“Idhānanda, bhikkhu evaṃsaññī hoti –

“阿难！在此，比丘有这样的想：

‘etaṃ santaṃ etaṃ paṇītaṃ,

‘这是寂静的，这是殊妙的，也就是：

yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.

一切行的止息、一切依附的舍离、渴爱的灭尽、离贪、寂灭、涅槃。’

Evaṃ kho, ānanda, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā

阿难！如果能这样，比丘就能获得这样的三昧，即是说：

neva pathaviyaṃ pathavisaññī assa,

➀ ‘对于地，没有地的想；

na āpasmiṃ āposaññī assa,

➁ 对于水，没有水的想；

na tejasmiṃ tejosaññī assa,

➂ 对于火，没有火的想；

na vāyasmiṃ vāyosaññī assa,

➃ 对于风，没有风的想；

na ākāsānañcāyatane ākāsānañcāyatanasaññī assa,

➄ 对于空无边处，没有空无边处的想；

na viññāṇañcāyatane viññāṇañcāyatanasaññī assa,

➅ 对于识无边处，没有识无边处的想；

na ākiñcaññāyatane ākiñcaññāyatanasaññī assa,

➆ 对于无所有处，没有无所有处的想；

na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa,

➇ 对于非想非非想处，没有非想非非想处的想；

na idhaloke idhalokasaññī assa,

➈ 对于此世，没有此世的想；

na paraloke paralokasaññī assa,

➉ 对于他世，没有他世的想；

yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā,

⑪ 见、闻、觉（鼻、舌和触觉）、知、得、求、经由意思维所及的，

tatrāpi na saññī assa,

对这些也没有想；

saññī ca pana assā”ti.

然而，他还是有感知的。’”

☸---------------------------------------------------------------------

✩ 想受灭尽之二：

Atha kho āyasmā ānando bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yenāyasmā sāriputto tenupasaṅkami;

那时，具寿阿难欢喜、随喜世尊的开示，从座位起身，礼敬世尊，向右绕行，前往具寿舍利弗的住所。

upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.

到达后，与具寿舍利弗互相问候，说了令人欢喜和值得忆念的话后，坐在一边。

Ekamantaṃ nisinno kho āyasmā ānando āyasmantaṃ sāriputtaṃ etadavoca –

坐在一边的具寿阿难对具寿舍利弗说：

“Siyā nu kho, āvuso sāriputta, bhikkhuno tathārūpo samādhipaṭilābho yathā

“朋友舍利弗！比丘可以获得这样的三昧吗？即是说：

neva pathaviyaṃ pathavisaññī assa…pe…

➀ ‘对于地，没有地的想；

➁ 对于水，没有水的想；

➂ 对于火，没有火的想；

➃ 对于风，没有风的想；

➄ 对于空无边处，没有空无边处的想；

➅ 对于识无边处，没有识无边处的想；

➆ 对于无所有处，没有无所有处的想；

➇ 对于非想非非想处，没有非想非非想处的想；

➈ 对于此世，没有此世的想；

➉ 对于他世，没有他世的想；

yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā,

⑪ 见、闻、觉（鼻、舌和触觉）、知、得、求、经由意思维所及的，

tatrāpi na saññī assa,

对这些也没有想；

saññī pana assāti.

然而，他还是有感知的。’

“Siyā, āvuso ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā

“朋友阿难！比丘可以获得这样的三昧，即是说：

neva pathaviyaṃ pathavisaññī assa…pe…

➀ ‘对于地，没有地的想；

➁ 对于水，没有水的想；

➂ 对于火，没有火的想；

➃ 对于风，没有风的想；

➄ 对于空无边处，没有空无边处的想；

➅ 对于识无边处，没有识无边处的想；

➆ 对于无所有处，没有无所有处的想；

➇ 对于非想非非想处，没有非想非非想处的想；

➈ 对于此世，没有此世的想；

➉ 对于他世，没有他世的想；

yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā,

⑪ 见、闻、觉（鼻、舌和触觉）、知、得、求、经由意思维所及的，

tatrāpi na saññī assa,

对这些也没有想；

saññī ca pana assā”ti.

然而，他还是有感知的。’”

“Yathā kathaṃ panāvuso sāriputta, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā

“朋友舍利弗！那么比丘如何才能获得这样的三昧呢？即是说：

neva pathaviyaṃ pathavisaññī assa…pe…

➀ ‘对于地，没有地的想；

➁ 对于水，没有水的想；

➂ 对于火，没有火的想；

➃ 对于风，没有风的想；

➄ 对于空无边处，没有空无边处的想；

➅ 对于识无边处，没有识无边处的想；

➆ 对于无所有处，没有无所有处的想；

➇ 对于非想非非想处，没有非想非非想处的想；

➈ 对于此世，没有此世的想；

➉ 对于他世，没有他世的想；

yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā,

⑪ 见、闻、觉（鼻、舌和触觉）、知、得、求、经由意思维所及的，

tatrāpi na saññī assa,

对这些也没有想；

saññī ca pana assā”ti?

然而，他还是有感知的。’”

“Idha, āvuso ānanda, bhikkhu evaṃsaññī hoti –

“朋友阿难！在此，比丘有这样的想：

‘etaṃ santaṃ etaṃ paṇītaṃ,

‘这是寂静的，这是殊妙的，也就是：

yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.

一切行的止息、一切依附的舍离、渴爱的灭尽、离贪、寂灭、涅槃。’

Evaṃ kho, āvuso ānanda, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā

朋友阿难！如果能这样，比丘就能获得这样的三昧，即是说：

neva pathaviyaṃ pathavisaññī assa…pe…

➀ ‘对于地，没有地的想；

➁ 对于水，没有水的想；

➂ 对于火，没有火的想；

➃ 对于风，没有风的想；

➄ 对于空无边处，没有空无边处的想；

➅ 对于识无边处，没有识无边处的想；

➆ 对于无所有处，没有无所有处的想；

➇ 对于非想非非想处，没有非想非非想处的想；

➈ 对于此世，没有此世的想；

➉ 对于他世，没有他世的想；

yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā,

⑪ 见、闻、觉（鼻、舌和触觉）、知、得、求、经由意思维所及的，

tatrāpi na saññī assa,

对这些也没有想；

saññī ca pana assā”ti.

然而，他还是有感知的。’”

“Acchariyaṃ, āvuso, abbhutaṃ, āvuso!

“稀有啊！朋友！真是前所未有啊！朋友！

Yatra hi nāma satthu ceva sāvakassa ca atthena attho byañjanena byañjanaṃ saṃsandissati samessati na viggayhissati, yadidaṃ aggapadasmiṃ!

老师和弟子，对于这最殊胜的法句，义理与义理、文句与文句，竟然如此契合、一致，毫无差异！

Idānāhaṃ, āvuso, bhagavantaṃ upasaṅkamitvā etamatthaṃ apucchiṃ.

朋友！我刚才前往世尊的住所，询问了这个问题，

Bhagavāpi me etehi akkharehi etehi padehi etehi byañjanehi etamatthaṃ byākāsi, seyyathāpi āyasmā sāriputto.

世尊也和具寿舍利弗您一样，用同样的语句、同样的文句，解说了同样的义理。

Acchariyaṃ, āvuso, abbhutaṃ, āvuso,

稀有啊！朋友！真是前所未有啊！朋友！

yatra hi nāma satthu ceva sāvakassa ca atthena attho byañjanena byañjanaṃ saṃsandissati samessati na viggayhissati, yadidaṃ aggapadasmin”ti! Sattamaṃ.

老师和弟子，对于这最殊胜的法句，义理与义理、文句与文句，竟然如此契合、一致，毫无差异！”

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.1.16 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《11》Ekādasaka 十一集 (AN 11, 1-671)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 11.1-671)/1.1 Nissayavagga 依止品 (AN 11.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.8 Manasikārasutta 无作意三昧 (AN 11.8)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Manasikārasuttaṃ

无作意三昧经

8. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami;

那时，具寿阿难前往世尊的住所；

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

到达后，礼敬世尊，坐在一边。

Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

坐在一边的具寿阿难对世尊说：

“Siyā nu kho, bhante, bhikkhuno tathārūpo samādhipaṭilābho yathā

“大德！比丘可以获得这样的三昧吗？即是说：

na cakkhuṃ manasi kareyya,

① ‘对眼不作意，

na rūpaṃ manasi kareyya,

② 对色不作意，

na sotaṃ manasi kareyya,

③ 对耳不作意，

na saddaṃ manasi kareyya,

④ 对声不作意，

na ghānaṃ manasi kareyya,

⑤ 对鼻不作意，

na gandhaṃ manasi kareyya,

⑥ 对香不作意，

na jivhaṃ manasi kareyya,

⑦ 对舌不作意，

na rasaṃ manasi kareyya,

⑧ 对味不作意，

na kāyaṃ manasi kareyya,

⑨ 对身不作意，

na phoṭṭhabbaṃ manasi kareyya,

⑩ 对所触不作意，

na pathaviṃ manasi kareyya,

⑪ 对地不作意，

na āpaṃ manasi kareyya,

⑫ 对水不作意，

na tejaṃ manasi kareyya,

⑬ 对火不作意，

na vāyaṃ manasi kareyya,

⑭ 对风不作意，

na ākāsānañcāyatanaṃ manasi kareyya,

⑮ 对空无边处不作意，

na viññāṇañcāyatanaṃ manasi kareyya,

⑯ 对识无边处不作意，

na ākiñcaññāyatanaṃ manasi kareyya,

⑰ 对无所有处不作意，

na nevasaññānāsaññāyatanaṃ manasi kareyya,

⑱ 对非想非非想处不作意，

na idhalokaṃ manasi kareyya,

⑲ 对此世不作意，

na paralokaṃ manasi kareyya,

⑳ 对他世不作意，

yampidaṃ ⑴ diṭṭhaṃ ⑵ sutaṃ ⑶ mutaṃ ⑷ viññātaṃ ⑸ pattaṃ ⑹ pariyesitaṃ ⑺ anuvicaritaṃ manasā,

㉑ ⑴ 见、⑵ 闻、⑶ 觉（鼻舌和触觉）、⑷ 知（心想）、⑸ 得、⑹ 求、⑺ 经由意思维所及的，

tampi na manasi kareyya;

对那也不作意；

manasi ca pana kareyyā”ti?

然而，却又是有作意的吗？’”

“Siyā, ānanda, bhikkhuno tathārūpo samādhipaṭilābho yathā

“阿难！比丘可以获得这样的三昧，即是说：

na cakkhuṃ manasi kareyya,

① ‘对眼不作意，

na rūpaṃ manasi kareyya,

② 对色不作意，

na sotaṃ manasi kareyya,

③ 对耳不作意，

na saddaṃ manasi kareyya,

④ 对声不作意，

na ghānaṃ manasi kareyya,

⑤ 对鼻不作意，

na gandhaṃ manasi kareyya,

⑥ 对香不作意，

na jivhaṃ manasi kareyya,

⑦ 对舌不作意，

na rasaṃ manasi kareyya,

⑧ 对味不作意，

na kāyaṃ manasi kareyya,

⑨ 对身不作意，

na phoṭṭhabbaṃ manasi kareyya,

⑩ 对所触不作意，

na pathaviṃ manasi kareyya,

⑪ 对地不作意，

na āpaṃ manasi kareyya,

⑫ 对水不作意，

na tejaṃ manasi kareyya,

⑬ 对火不作意，

na vāyaṃ manasi kareyya,

⑭ 对风不作意，

na ākāsānañcāyatanaṃ manasi kareyya,

⑮ 对空无边处不作意，

na viññāṇañcāyatanaṃ manasi kareyya,

⑯ 对识无边处不作意，

na ākiñcaññāyatanaṃ manasi kareyya,

⑰ 对无所有处不作意，

na nevasaññānāsaññāyatanaṃ manasi kareyya,

⑱ 对非想非非想处不作意，

na idhalokaṃ manasi kareyya,

⑲ 对此世不作意，

na paralokaṃ manasi kareyya,

⑳ 对他世不作意，

yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā,

㉑ 见、闻、觉（鼻舌和触觉）、知（心想）、得、求、经由意思维所及的，

tampi na manasi kareyya;

对那也不作意；

manasi ca pana kareyyā”ti.

然而，却又是有作意的！’”

“Yathā kathaṃ pana, bhante, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā

“然而，大德！比丘又如何获得这样的三昧呢？即是说：

na cakkhuṃ manasi kareyya,

① ‘对眼不作意，

na rūpaṃ manasi kareyya… yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā,

② 对色不作意，

③ 对耳不作意，

④ 对声不作意，

⑤ 对鼻不作意，

⑥ 对香不作意，

⑦ 对舌不作意，

⑧ 对味不作意，

⑨ 对身不作意，

⑩ 对所触不作意，

⑪ 对地不作意，

⑫ 对水不作意，

⑬ 对火不作意，

⑭ 对风不作意，

⑮ 对空无边处不作意，

⑯ 对识无边处不作意，

⑰ 对无所有处不作意，

⑱ 对非想非非想处不作意，

⑲ 对此世不作意，

⑳ 对他世不作意，

㉑ 见、闻、觉（鼻舌和触觉）、知（心想）、得、求、经由意思维所及的，

tampi na manasi kareyya;

对那也不作意；

manasi ca pana kareyyā”ti?

然而，却又是有作意的吗？’”

“Idhānanda, bhikkhu evaṃ manasi karoti –

“阿难！在此，比丘这样作意：

‘etaṃ santaṃ etaṃ paṇītaṃ,

‘这是寂静的，这是殊妙的。也就是：

yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti.

一切行的止息、一切依附的舍离、渴爱的灭尽、离贪、寂灭、涅槃。’

Evaṃ kho, ānanda, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā

阿难！如果能这样，比丘就能获得这样的三昧，即是说：

na cakkhuṃ manasi kareyya,

① ‘对眼不作意，

na rūpaṃ manasi kareyya…pe… yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā,

② 对色不作意，

③ 对耳不作意，

④ 对声不作意，

⑤ 对鼻不作意，

⑥ 对香不作意，

⑦ 对舌不作意，

⑧ 对味不作意，

⑨ 对身不作意，

⑩ 对所触不作意，

⑪ 对地不作意，

⑫ 对水不作意，

⑬ 对火不作意，

⑭ 对风不作意，

⑮ 对空无边处不作意，

⑯ 对识无边处不作意，

⑰ 对无所有处不作意，

⑱ 对非想非非想处不作意，

⑲ 对此世不作意，

⑳ 对他世不作意，

㉑ 见、闻、觉（鼻舌和触觉）、知（心想）、得、求、经由意思维所及的，

tampi na manasi kareyya;

对那也不作意；

manasi ca pana kareyyā”ti.

然而，却又是有作意的！’”

Aṭṭhamaṃ.

无作意三昧经 ～依止品‧第八经终

～《增支部经典‧十一集‧初五十经篇‧依止品‧Manasikārasutta 无作意三昧经》(AN 11.8)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《11》Ekādasaka 十一集 (AN 11, 1-671)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 11.1-671)/1.1 Nissayavagga 依止品 (AN 11.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.9 Saddhasutta 具寿诜陀 (AN 11.9)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Saddhasuttaṃ

9. Ekaṃ samayaṃ bhagavā nātike viharati giñjakāvasathe. Atha kho āyasmā saddho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ saddhaṃ bhagavā etadavoca –

“Ājānīyajhāyitaṃ kho, saddha, jhāya; mā khaḷuṅkajhāyitaṃ [ājānīyajjhāyitaṃ kho saddha jhāyatha, mā khaḷuṅkajjhāyitaṃ (sī. pī.)]. Kathañca, khaḷuṅkajhāyitaṃ hoti? Assakhaḷuṅko hi, saddha, doṇiyā baddho [bandho (syā. ka.)] ‘yavasaṃ yavasan’ti jhāyati. Taṃ kissa hetu? Na hi, saddha, assakhaḷuṅkassa doṇiyā baddhassa evaṃ hoti – ‘kiṃ nu kho maṃ ajja assadammasārathi kāraṇaṃ kāressati, kimassāhaṃ [kammassāhaṃ (ka.)] paṭikaromī’ti. So doṇiyā baddho ‘yavasaṃ yavasan’ti jhāyati. Evamevaṃ kho, saddha, idhekacco purisakhaḷuṅko araññagatopi rukkhamūlagatopi suññāgāragatopi kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāti. So kāmarāgaṃyeva antaraṃ katvā jhāyati pajjhāyati nijjhāyati avajjhāyati, byāpādapariyuṭṭhitena cetasā viharati… thinamiddhapariyuṭṭhitena cetasā viharati… uddhaccakukkuccapariyuṭṭhitena cetasā viharati… vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāti. So vicikicchaṃyeva antaraṃ katvā jhāyati pajjhāyati nijjhāyati avajjhāyati. So pathavimpi nissāya jhāyati, āpampi nissāya jhāyati, tejampi nissāya jhāyati, vāyampi nissāya jhāyati, ākāsānañcāyatanampi nissāya jhāyati, viññāṇañcāyatanampi nissāya jhāyati, ākiñcaññāyatanampi nissāya jhāyati, nevasaññānāsaññāyatanampi nissāya jhāyati, idhalokampi nissāya jhāyati, paralokampi nissāya jhāyati, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tampi nissāya jhāyati. Evaṃ kho, saddha, purisakhaḷuṅkajhāyitaṃ hoti.

“Kathañca, saddha, ājānīyajhāyitaṃ hoti? Bhadro hi, saddha, assājānīyo doṇiyā baddho na ‘yavasaṃ yavasan’ti jhāyati. Taṃ kissa hetu? Bhadrassa hi, saddha, assājānīyassa doṇiyā baddhassa evaṃ hoti – ‘kiṃ nu kho maṃ ajja assadammasārathi kāraṇaṃ kāressati, kimassāhaṃ paṭikaromī’ti. So doṇiyā baddho na ‘yavasaṃ yavasan’ti jhāyati. Bhadro hi, saddha, assājānīyo yathā iṇaṃ yathā bandhaṃ yathā jāniṃ yathā kaliṃ evaṃ patodassa ajjhoharaṇaṃ samanupassati. Evamevaṃ kho, saddha, bhadro purisājānīyo araññagatopi rukkhamūlagatopi suññāgāragatopi na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ pajānāti, na byāpādapariyuṭṭhitena cetasā viharati… na thinamiddhapariyuṭṭhitena cetasā viharati… na uddhaccakukkuccapariyuṭṭhitena cetasā viharati… na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ pajānāti. So neva pathaviṃ nissāya jhāyati, na āpaṃ nissāya jhāyati, na tejaṃ nissāya jhāyati, na vāyaṃ nissāya jhāyati, na ākāsānañcāyatanaṃ nissāya jhāyati, na viññāṇañcāyatanaṃ nissāya jhāyati, na ākiñcaññāyatanaṃ nissāya jhāyati, na nevasaññānāsaññāyatanaṃ nissāya jhāyati, na idhalokaṃ nissāya jhāyati, na paralokaṃ nissāya jhāyati, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tampi nissāya na jhāyati; jhāyati ca pana. Evaṃ jhāyiñca pana, saddha, bhadraṃ purisājānīyaṃ saindā devā sabrahmakā sapajāpatikā ārakāva namassanti –

“Namo te purisājañña, namo te purisuttama;

Yassa te nābhijānāma, yampi nissāya jhāyasī”ti.

Evaṃ vutte āyasmā saddho bhagavantaṃ etadavoca – “kathaṃ jhāyī pana, bhante, bhadro purisājānīyo [purisājānīyo jhāyati, so (sī. syā. pī.), purisājānīyo, so (ka.)] neva pathaviṃ nissāya jhāyati, na āpaṃ nissāya jhāyati, na tejaṃ nissāya jhāyati, na vāyaṃ nissāya jhāyati, na ākāsānañcāyatanaṃ nissāya jhāyati, na viññāṇañcāyatanaṃ nissāya jhāyati, na ākiñcaññāyatanaṃ nissāya jhāyati, na nevasaññānāsaññāyatanaṃ nissāya jhāyati, na idhalokaṃ nissāya jhāyati, na paralokaṃ nissāya jhāyati, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tampi nissāya na jhāyati; jhāyati ca pana? Kathaṃ jhāyiñca pana, bhante, bhadraṃ purisājānīyaṃ saindā devā sabrahmakā sapajāpatikā ārakāva namassanti –

“Namo te purisājañña, namo te purisuttama;

Yassa te nābhijānāma, yampi nissāya jhāyasī”ti.

“Idha, saddha, bhadrassa purisājānīyassa pathaviyaṃ pathavisaññā vibhūtā hoti, āpasmiṃ āposaññā vibhūtā hoti, tejasmiṃ tejosaññā vibhūtā hoti, vāyasmiṃ vāyosaññā vibhūtā hoti, ākāsānañcāyatane ākāsānañcāyatanasaññā vibhūtā hoti, viññāṇañcāyatane viññāṇañcāyatanasaññā vibhūtā hoti, ākiñcaññāyatane ākiñcaññāyatanasaññā vibhūtā hoti, nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññā vibhūtā hoti, idhaloke idhalokasaññā vibhūtā hoti, paraloke paralokasaññā vibhūtā hoti, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tatrāpi saññā vibhūtā hoti. Evaṃ jhāyī kho, saddha, bhadro purisājānīyo neva pathaviṃ nissāya jhāyati…pe… yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tampi nissāya na jhāyati; jhāyati ca pana. Evaṃ jhāyiñca pana, saddha, bhadraṃ purisājānīyaṃ saindā devā sabrahmakā sapajāpatikā ārakāva namassanti –

“Namo te purisājañña, namo te purisuttama;

Yassa te nābhijānāma, yampi nissāya jhāyasī”ti. navamaṃ;

☸---------------------------------------------------------------------

具寿诜陀

一 那时，世尊住在Nātika村的砖屋精舍 (Giñjakāvasathe)。这时，具寿诜陀前往世尊的住所，到达后，礼敬世尊，坐在一边。坐在一边时，世尊对具寿诜陀说：

二 “诜陀！要修习良马的禅那，不要修习劣马(khaḷuṅka，劣马/驽马)的禅那。

诜陀！什么是劣马的禅那呢？

三 诜陀！劣马被拴在食槽边，心里想的只是草料。这是为什么呢？诜陀！劣马被拴在食槽边时，不会这样想：‘今天驯马师会让我做什么事呢？我该如何回应呢？’它只是被拴在食槽边想着草料而已。诜陀！同样的，在此，某类如同劣马的人，即使身在阿兰若、树下或空闲处，内心却被欲贪所缠绕、被欲贪所控制而住，不能如实了知对已生起的欲贪的出离方法，他内心隐藏着欲贪而进行禅那、沉思、深虑、观想。他的心被瞋恚所缠绕……被昏沉睡眠所缠绕……被掉举后悔所缠绕……被疑惑所缠绕、被疑惑所控制而住，不能如实了知对已生起的疑惑的出离方法，他内心隐藏着疑惑而进行禅那、沉思、深虑、观想。他依止于地而禅那，依止于水而禅那，依止于火而禅那，依止于风而禅那，依止于空无边处而禅那，依止于识无边处而禅那，依止于无所有处而禅那，依止于非想非非想处而禅那，依止于此世而禅那，依止于他世而禅那，对于见、闻、觉、知、得、求、以及经由意思维所及的一切，他也依止着这些而禅那。

诜陀！这就是劣马的禅那也。

诜陀！什么是良马的禅那呢？

四 诜陀！贤良的马被拴在食槽边，心里不会想着草料。这是为什么呢？诜陀！贤良的马被拴在食槽边时，会这样想：‘今天驯马师会让我做什么事呢？我该如何回应呢？’它被拴在食槽边，但心里不惦记着草料。诜陀！贤良的马，看待鞭策，就像看待债务、束缚、损失或厄运一样(严肃对待)。诜陀！同样的，如同贤良之马的人，在阿兰若、树下或空闲处，他的心不被欲贪所缠绕、不被欲贪所控制而住，能如实了知对已生起的欲贪的出离方法。他的心不被瞋恚所缠绕……不被昏沉睡眠所缠绕……不被掉举后悔所缠绕……不被疑惑所缠绕、不被疑惑所控制而住，能如实了知对已生起的疑惑的出离方法。他不依止于地而禅那，不依止于水而禅那，不依止于火而禅那，不依止于风而禅那，不依止于空无边处而禅那，不依止于识无边处而禅那，不依止于无所有处而禅那，不依止于非想非非想处而禅那，不依止于此世而禅那，不依止于他世而禅那，对于见、闻、觉、知、得、求、以及经由意思维所及的一切，他也不依止着这些而禅那；然而他确实在禅那。

诜陀！对于这样禅那的贤良之人，即使是远方的包括帝释天、梵天、生主在内的诸天神也会从远处顶礼致敬：

‘顶礼您，贤良之人！

顶礼您，最上之人！

您所依止而禅那的对象，

我们实在无法了知。’”

五 听完这番话，具寿诜陀便对世尊说：

“大德！贤良之人是如何禅那的呢？他不依止于地而禅那，不依止于水而禅那，不依止于火而禅那，不依止于风而禅那，不依止于空无边处而禅那，不依止于识无边处而禅那，不依止于无所有处而禅那，不依止于非想非非想处而禅那，不依止于此世而禅那，不依止于他世而禅那，对于见、闻、觉、知、得、求、以及经由意思维所及的一切，他也不依止着这些而禅那；然而他确实在禅那？大德！再者，为何这样禅那的贤良之人，连远方的包括帝释天、梵天、生主在内的诸天神也会从远处顶礼致敬：

‘顶礼您，贤良之人！

顶礼您，最上之人！

您所依止而禅那的对象，

我们实在无法了知。’呢？”

六 “诜陀！在此，贤良之人的地想已于地消散，水想已于水消散，火想已于火消散，风想已于风消散，空无边处想已于空无边处消散，识无边处想已于识无边处消散，无所有处想已于无所有处消散，非想非非想处想已于非想非非想处消散，此世想已于此世消散，他世想已于他世消散，对于见、闻、觉、知、得、求、以及经由意思维所及的一切，于彼处的想也已消散。诜陀！像这样禅那的贤良之人，他不依止于地而禅那……（中略）……对于见、闻、觉、知、得、求、以及经由意思维所及的一切，他也不依止着这些而禅那；然而他确实在禅那。诜陀！再者，对于这样禅那的贤良之人，远方的包括帝释天、梵天、生主在内的诸天神也会从远处顶礼致敬：

‘顶礼您，贤良之人！

顶礼您，最上之人！

您所依止而禅那的对象，

我们实在无法了知。’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《11》Ekādasaka 十一集 (AN 11, 1-671)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 11.1-671)/1.1 Nissayavagga 依止品 (AN 11.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.10 Moranivāpasutta 孔雀林园 (AN 11.10)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Moranivāpasuttaṃ

10. Ekaṃ samayaṃ bhagavā rājagahe viharati moranivāpe paribbājakārāme. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Tīhi, bhikkhave, dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṃ. Katamehi tīhi? Asekhena sīlakkhandhena, asekhena samādhikkhandhena, asekhena paññākkhandhena – imehi, kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṃ.

“Aparehipi, bhikkhave, tīhi dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṃ. Katamehi tīhi? Iddhipāṭihāriyena, ādesanāpāṭihāriyena, anusāsanīpāṭihāriyena – imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu accantaniṭṭho hoti, accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṃ.

“Aparehipi, bhikkhave, tīhi dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṃ. Katamehi tīhi? Sammādiṭṭhiyā, sammāñāṇena, sammāvimuttiyā – imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṃ.

“Dvīhi, bhikkhave, dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṃ. Katamehi dvīhi? Vijjāya, caraṇena – imehi kho, bhikkhave, dvīhi dhammehi samannāgato bhikkhu accantaniṭṭho hoti accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānaṃ. Brahmunā pesā, bhikkhave, sanaṅkumārena gāthā bhāsitā –

“Khattiyo seṭṭho janetasmiṃ, ye gottapaṭisārino;

Vijjācaraṇasampanno, so seṭṭho devamānuse”ti [dī. ni. 1.277; saṃ. ni. 1.182; 2.245].

“Sā kho panesā, bhikkhave, sanaṅkumārena gāthā bhāsitā subhāsitā, no dubbhāsitā; atthasaṃhitā, no anatthasaṃhitā; anumatā mayā. Ahampi, bhikkhave, evaṃ vadāmi –

“Khattiyo seṭṭho janetasmiṃ, ye gottapaṭisārino;

Vijjācaraṇasampanno, so seṭṭho devamānuse”ti. dasamaṃ;

Nissayavaggo [nissāyavaggo (syā. kaṃ.)] paṭhamo.

Tassuddānaṃ –

Kimatthiyā cetanā tayo, upanisā byasanena ca;

Dve saññā manasikāro, saddho moranivāpakanti.

☸---------------------------------------------------------------------

孔雀林园

一 那时，世尊住在王舍城的孔雀饲喂处(Moranivāpa)的遍历者林园(Paribbājakārāma)。在那里，世尊召唤诸比丘：“诸比丘！”“大德！”那些比丘回应世尊。世尊这样说道：

二 “诸比丘！成就三法的比丘，达到最终目的(accantaniṭṭho)、达到最终安稳(accantayogakkhemī)、完成最终梵行(accantabrahmacārī)、达到最终圆满(accantapariyosāno)，是天人中的最胜者。是哪三法呢？

三 即是无学者的戒蕴、无学者的定蕴、无学者的慧蕴。

诸比丘！成就这三法的比丘，达到最终目的、达到最终安稳、完成最终梵行、达到最终圆满，是天人中的最胜者。

四 诸比丘！再者，成就另外三法的比丘，达到最终目的、达到最终安稳、完成最终梵行、达到最终圆满，是天人中的最胜者。是哪三法呢？

五 即是神通神变(iddhipāṭihāriyena)、记心神变(ādesanāpāṭihāriyena)、教诫神变(anusāsanīpāṭihāriyena)。

诸比丘！成就这三法的比丘，达到最终目的、达到最终安稳、完成最终梵行、达到最终圆满，是天人中的最胜者。

六 诸比丘！再者，成就另外三法的比丘，达到最终目的、达到最终安稳、完成最终梵行、达到最终圆满，是天人中的最胜者。是哪三法呢？

七 即是正见、正智、正解脱。

诸比丘！成就这三法的比丘，达到最终目的、达到最终安稳、完成最终梵行、达到最终圆满，是天人中的最胜者。

八 诸比丘！成就二法的比丘，达到最终目的、达到最终安稳、完成最终梵行、达到最终圆满，是天人中的最胜者。是哪二法呢？

九 即是明(vijjā)和行(caraṇa)。

诸比丘！成就这二法的比丘，达到最终目的、达到最终安稳、完成最终梵行、达到最终圆满，是天人中的最胜者。

一〇 诸比丘！梵天萨南库马拉(Sanaṅkumāra)曾说过此偈：

‘在重家族姓氏者中，

刹帝利最为尊贵；

而具足明与行之人，

乃是天人中最胜。’

诸比丘！梵天萨南库马拉所说的这首偈颂，是善说而非恶说，有意义而非无意义，我认可它。诸比丘！我也这么说：

‘在重家族姓氏者中，

刹帝利最为尊贵；

而具足明与行之人，

乃是天人中最胜。’”

第一 依止品[终]

摄颂曰：

（一）何义、（二）思、

（三～五）三种依止、（六）难、

（七～八）想、（九）作意、

（十）诜陀、（十一）孔雀林园。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《11》Ekādasaka 十一集 (AN 11, 1-671)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 11.1-671)/1.2 Anussativagga 忆念品 (AN 11.11-21)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.1 Paṭhamamahānāmasutta 摩诃男之一 (AN 11.11)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Anussativaggo

1. Paṭhamamahānāmasuttaṃ

11. Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Tena kho pana samayena sambahulā bhikkhū bhagavato cīvarakammaṃ karonti – “niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī”ti. Assosi kho mahānāmo sakko – “sambahulā kira bhikkhū bhagavato cīvarakammaṃ karonti – ‘niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī’”ti.

Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo sakko bhagavantaṃ etadavoca – “sutaṃ metaṃ, bhante – ‘sambahulā kira bhikkhū bhagavato cīvarakammaṃ karonti – niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī’ti. Tesaṃ no, bhante, nānāvihārehi viharataṃ kenassa [kena (syā. kaṃ.)] vihārena vihātabban”ti?

“Sādhu sādhu, mahānāma! Etaṃ kho, mahānāma, tumhākaṃ patirūpaṃ kulaputtānaṃ, yaṃ tumhe tathāgataṃ upasaṅkamitvā puccheyyātha – ‘tesaṃ no, bhante, nānāvihārehi viharataṃ kenassa vihārena vihātabban’”ti? Saddho kho, mahānāma, ārādhako hoti, no assaddho; āraddhavīriyo ārādhako hoti, no kusīto; upaṭṭhitassati ārādhako hoti, no muṭṭhassati; samāhito ārādhako hoti, no asamāhito; paññavā ārādhako hoti, no duppañño. Imesu kho tvaṃ, mahānāma, pañcasu dhammesu patiṭṭhāya cha dhamme uttari [uttariṃ (sī. syā. kaṃ. pī.)] bhāveyyāsi. [a. ni. 6.10] “Idha tvaṃ, mahānāma, tathāgataṃ anussareyyāsi – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Yasmiṃ, mahānāma, samaye ariyasāvako tathāgataṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti tathāgataṃ ārabbha. Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati. Ayaṃ vuccati, mahānāma, ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotasamāpanno buddhānussatiṃ bhāveti.

“Puna caparaṃ tvaṃ, mahānāma, dhammaṃ anussareyyāsi – ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko [opanayiko (sī. syā. kaṃ. pī.)] paccattaṃ veditabbo viññūhī’ti. Yasmiṃ, mahānāma, samaye ariyasāvako dhammaṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti dhammaṃ ārabbha. Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati. Ayaṃ vuccati, mahānāma, ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotasamāpanno dhammānussatiṃ bhāveti.

“Puna caparaṃ tvaṃ, mahānāma, saṅghaṃ anussareyyāsi – ‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti. Yasmiṃ, mahānāma, samaye ariyasāvako saṅghaṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti saṅghaṃ ārabbha. Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati. Ayaṃ vuccati, mahānāma, ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotasamāpanno saṅghānussatiṃ bhāveti.

“Puna caparaṃ tvaṃ, mahānāma, attano sīlāni anussareyyāsi akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni. Yasmiṃ, mahānāma, samaye ariyasāvako sīlaṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti sīlaṃ ārabbha. Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati. Ayaṃ vuccati, mahānāma, ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotasamāpanno sīlānussatiṃ bhāveti.

“Puna caparaṃ tvaṃ, mahānāma, attano cāgaṃ anussareyyāsi – ‘lābhā vata me, suladdhaṃ vata me, yohaṃ maccheramalapariyuṭṭhitāya pajāya vigatamalamaccherena cetasā agāraṃ ajjhāvasāmi muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato’ti. Yasmiṃ, mahānāma, samaye ariyasāvako cāgaṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti cāgaṃ ārabbha. Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati. Ayaṃ vuccati, mahānāma, ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotasamāpanno cāgānussatiṃ bhāveti.

“Puna caparaṃ tvaṃ, mahānāma, devatā anussareyyāsi – ‘santi devā cātumahārājikā, santi devā tāvatiṃsā, santi devā yāmā, santi devā tusitā, santi devā nimmānaratino, santi devā paranimmitavasavattino, santi devā brahmakāyikā, santi devā tatuttari. Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tatthūpapannā, mayhampi tathārūpā saddhā saṃvijjati. Yathārūpena sīlena samannāgatā tā devatā ito cutā tatthūpapannā, mayhampi tathārūpaṃ sīlaṃ saṃvijjati. Yathārūpena sutena samannāgatā tā devatā ito cutā tatthūpapannā, mayhampi tathārūpaṃ sutaṃ saṃvijjati. Yathārūpena cāgena samannāgatā tā devatā ito cutā tatthūpapannā, mayhampi tathārūpo cāgo saṃvijjati. Yathārūpāya paññāya samannāgatā tā devatā ito cutā tatthūpapannā, mayhampi tathārūpā paññā saṃvijjatī’ti. Yasmiṃ, mahānāma, samaye ariyasāvako attano ca tāsañca devatānaṃ saddhañca sīlañca sutañca cāgañca paññañca anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti devatā ārabbha. Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati. Ayaṃ vuccati, mahānāma, ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotasamāpanno devatānussatiṃ bhāvetī”ti. Paṭhamaṃ.

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第二 忆念品

十一 摩诃男 （一）

一 那时，世尊住在释迦国的迦毗罗卫城的尼拘律园(Nigrodhārāma)。当时，众多比丘正在为世尊缝制僧衣，他们说：“（雨季）三个月后僧衣制作完成，世尊就要出发游行了。”释迦族人摩诃男(Mahānāma Sakka)听闻：“据说众多比丘正在为世尊缝制僧衣，说‘（雨季）三个月后僧衣制作完成，世尊就要出发游行了’。”于是，释迦族人摩诃男前往世尊的住所，到达后，礼敬世尊，坐在一边。坐在一边的释迦族人摩诃男对世尊说：

“大德！我听闻：‘据说众多比丘正在为世尊缝制僧衣，说“（雨季）三个月后僧衣制作完成，世尊就要出发游行了”。’大德！我们这些在家弟子，在（世尊游行期间）各种不同的生活状态中，应当以何种方式安住呢？”

二 “善哉！善哉！摩诃男！摩诃男！你们这些善男子前往如来之处询问：‘大德！我们这些在家弟子，在各种不同的生活状态中，应当以何种方式安住呢？’这对于你们善男子来说是合宜的。摩诃男！有信心者能成功（指修行成就），无信心者则不能；精进者能成功，懈怠者则不能；保持正念者能成功，失念者则不能；得禅定者能成功，不得禅定者则不能；有智慧者能成功，无智慧者则不能。

三 摩诃男！在此，你应当忆念如来：‘像这样，那位世尊是阿罗汉、正等觉、明行具足、善逝、世间解、无上士、调御丈夫、天人师、佛陀、世尊。’摩诃男！当圣弟子忆念如来时，他的心不会被贪欲所缠绕，不会被瞋恚所缠绕，不会被愚痴所缠绕；那时，他的心因为忆念如来而变得正直。摩诃男！圣弟子心正直时，就能获得对义理的了悟(atthavedaṃ)，获得对法的了悟(dhammavedaṃ)，获得伴随正法的喜悦(pāmojjaṃ)；有了喜悦，就会产生喜(pīti)；内心有喜，身体就轻安(passambhati)；身体轻安，就感受到乐(sukhaṃ)；有乐受，心就得禅定(samādhiyati)。摩诃男！因此说：圣弟子在（心行）不平等的众生中，能平等地安住；在有瞋恚的众生中，能无瞋地安住；他进入了正法之流(dhammasotasamāpanno)，修习着佛随念(buddhānussatiṃ)。

四 摩诃男！再者，你应当忆念法：‘世尊所善说的法，是现世可见的(sandiṭṭhiko)、超越时间的(akāliko)、欢迎前来观察的(ehipassiko)、能导向涅槃的(opaneyyiko)、智者们各自可以亲证的(paccattaṃ veditabbo viññūhī)。’摩诃男！当圣弟子忆念法时，他的心不会被贪欲所缠绕，不会被瞋恚所缠绕，不会被愚痴所缠绕；那时，他的心因为忆念法而变得正直。摩诃男！圣弟子心正直时，就能获得对义理的了悟，获得对法的了悟，获得伴随正法的喜悦；有了喜悦，就会产生喜；内心有喜，身体就轻安；身体轻安，就感受到乐；有乐受，心就得禅定。摩诃男！因此说：圣弟子在（心行）不平等的众生中，能平等地安住；在有瞋恚的众生中，能无瞋地安住；他进入了正法之流，修习着法随念(dhammānussatiṃ)。

五 摩诃男！再者，你应当忆念僧伽：‘世尊的声闻僧团是善行道的，世尊的声闻僧团是正直行道的，世尊的声闻僧团是如理行道的，世尊的声闻僧团是和敬行道的，也就是四双八辈圣者。这世尊的声闻僧团，是值得供养(āhuneyyo)、值得款待(pāhuneyyo)、值得布施(dakkhiṇeyyo)、值得合掌礼敬(añjalikaraṇīyo)的，是世间无上的福田(puññakkhettaṃ)。’摩诃男！当圣弟子忆念僧伽时，他的心不会被贪欲所缠绕，不会被瞋恚所缠绕，不会被愚痴所缠绕；那时，他的心因为忆念僧伽而变得正直。摩诃男！圣弟子心正直时，就能获得对义理的了悟，获得对法的了悟，获得伴随正法的喜悦；有了喜悦，就会产生喜；内心有喜，身体就轻安；身体轻安，就感受到乐；有乐受，心就得禅定。摩诃男！因此说：圣弟子在（心行）不平等的众生中，能平等地安住；在有瞋恚的众生中，能无瞋地安住；他进入了正法之流，修习着僧随念(saṅghānussatiṃ)。

六 摩诃男！再者，你应当忆念自己的戒行：‘（我的戒）是不毁坏的(akhaṇḍāni)、不残缺的(acchiddāni)、无斑点的(asabalāni)、无污渍的(akammāsāni)、带来自由的(bhujissāni)、为智者所称赞的(viññuppasatthāni)、不被执取的(aparāmaṭṭhāni)、有助于禅定的(samādhisaṃvattanikāni)。’摩诃男！当圣弟子忆念戒行时，他的心不会被贪欲所缠绕，不会被瞋恚所缠绕，不会被愚痴所缠绕；那时，他的心因为忆念戒行而变得正直。摩诃男！圣弟子心正直时，就能获得对义理的了悟，获得对法的了悟，获得伴随正法的喜悦；有了喜悦，就会产生喜；内心有喜，身体就轻安；身体轻安，就感受到乐；有乐受，心就得禅定。摩诃男！因此说：圣弟子在（心行）不平等的众生中，能平等地安住；在有瞋恚的众生中，能无瞋地安住；他进入了正法之流，修习着戒随念(sīlānussatiṃ)。

七 摩诃男！再者，你应当忆念自己的布施(cāgaṃ)：‘我真是有利得(lābhā)，我真是善得(suladdhaṃ)！我在被悭吝与 മാലി(maccheramalapariyuṭṭhitāya)所缠绕的众生中，能以离悭吝与 മാലി之心居家生活(agāraṃ ajjhāvasāmi)，乐于布施(muttacāgo)，伸出援手(payatapāṇi)，喜好舍弃(vossaggarato)，适宜于被求取(yācayogo)，乐于分享布施(dānasaṃvibhāgarato)。’摩诃男！当圣弟子忆念布施时，他的心不会被贪欲所缠绕，不会被瞋恚所缠绕，不会被愚痴所缠绕；那时，他的心因为忆念布施而变得正直。摩诃男！圣弟子心正直时，就能获得对义理的了悟，获得对法的了悟，获得伴随正法的喜悦；有了喜悦，就会产生喜；内心有喜，身体就轻安；身体轻安，就感受到乐；有乐受，则心得定。摩诃男！因此说：圣弟子在（心行）不平等的众生中，能平等地安住；在有瞋恚的众生中，能无瞋地安住；他进入了正法之流，修习着舍随念(cāgānussatiṃ)。

八 摩诃男！再者，你应当忆念诸天：‘有四大王天，有忉利天(三十三天)，有夜摩天，有兜率天，有化乐天，有他化自在天，有梵身天(Brahmakāyikā)，还有此之上的诸天(tatuttari)。’‘那些天神因为具备了某种程度的信(saddhā)，从这里命终后投生到那里，而我也具备同样程度的信；他们因为具备了某种程度的戒(sīla)...投生到那里，而我也具备同样程度的戒；他们因为具备了某种程度的闻(suta)...投生到那里，而我也具备同样程度的闻；他们因为具备了某种程度的舍(cāga)...投生到那里，而我也具备同样程度的舍；他们因为具备了某种程度的慧(paññā)...投生到那里，而我也具备同样程度的慧。’摩诃男！当圣弟子忆念自己和那些天神所共有的信、戒、闻、舍、慧时，他的心不会被贪欲所缠绕，不会被瞋恚所缠绕，不会被愚痴所缠绕；那时，他的心因为忆念诸天（及自身同等功德）而变得正直。摩诃男！圣弟子心正直时，就能获得对义理的了悟，获得对法的了悟，获得伴随正法的喜悦；有了喜悦，就会产生喜；内心有喜，则身体轻安；身体轻安，则感受到乐；有乐受，则心得定。摩诃男！因此说：圣弟子在（心行）不平等的众生中，能平等地安住；在有瞋恚的众生中，能无瞋地安住；他进入了正法之流，修习着天随念(devatānussatiṃ)。”

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《11》Ekādasaka 十一集 (AN 11, 1-671)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 11.1-671)/1.2 Anussativagga 忆念品 (AN 11.11-21)”

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【经名】 1.2.2 Dutiyamahānāmasutta 摩诃男之二 (AN 11.12)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyamahānāmasuttaṃ

12. Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Tena kho pana samayena mahānāmo sakko gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā. Tena kho pana samayena sambahulā bhikkhū bhagavato cīvarakammaṃ karonti – “niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī”ti.

Assosi kho mahānāmo sakko – “sambahulā kira bhikkhū bhagavato cīvarakammaṃ karonti – ‘niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī’”ti. Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho mahānāmo sakko bhagavantaṃ etadavoca – “sutaṃ metaṃ, bhante – ‘sambahulā kira bhikkhū bhagavato cīvarakammaṃ karonti – niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī’ti. Tesaṃ no, bhante, nānāvihārehi viharataṃ kenassa vihārena vihātabban”ti?

“Sādhu sādhu, mahānāma! Etaṃ kho, mahānāma, tumhākaṃ patirūpaṃ kulaputtānaṃ yaṃ tumhe tathāgataṃ upasaṅkamitvā puccheyyātha – ‘tesaṃ no, bhante, nānāvihārehi viharataṃ kenassa vihārena vihātabban’ti? Saddho kho, mahānāma, ārādhako hoti, no assaddho; āraddhavīriyo ārādhako hoti, no kusīto; upaṭṭhitassati ārādhako hoti, no muṭṭhassati; samāhito ārādhako hoti, no asamāhito; paññavā ārādhako hoti, no duppañño. Imesu kho tvaṃ, mahānāma, pañcasu dhammesu patiṭṭhāya cha dhamme uttari bhāveyyāsi.

[a. ni. 6.9] “Idha tvaṃ, mahānāma, tathāgataṃ anussareyyāsi – ‘itipi so bhagavā…pe… satthā devamanussānaṃ buddho bhagavā’ti. Yasmiṃ, mahānāma, samaye ariyasāvako tathāgataṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti tathāgataṃ ārabbha. Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati. Imaṃ kho tvaṃ, mahānāma, buddhānussatiṃ gacchantopi bhāveyyāsi, ṭhitopi bhāveyyāsi, nisinnopi bhāveyyāsi, sayānopi bhāveyyāsi, kammantaṃ adhiṭṭhahantopi bhāveyyāsi, puttasambādhasayanaṃ ajjhāvasantopi bhāveyyāsi.

“Puna caparaṃ tvaṃ, mahānāma, dhammaṃ anussareyyāsi…pe… saṅghaṃ anussareyyāsi…pe… attano sīlāni anussareyyāsi…pe… attano cāgaṃ anussareyyāsi…pe… devatā anussareyyāsi – ‘santi devā cātumahārājikā…pe… santi devā tatuttari. Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tatthūpapannā, mayhampi tathārūpā saddhā saṃvijjati. Yathārūpena sīlena… sutena… cāgena… paññāya samannāgatā tā devatā ito cutā tatthūpapannā, mayhampi tathārūpā paññā saṃvijjatī’ti. Yasmiṃ, mahānāma, samaye ariyasāvako attano ca tāsañca devatānaṃ saddhañca sīlañca sutañca cāgañca paññañca anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti devatā ārabbha. Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati. Imaṃ kho tvaṃ, mahānāma, devatānussatiṃ gacchantopi bhāveyyāsi, ṭhitopi bhāveyyāsi, nisinnopi bhāveyyāsi, sayānopi bhāveyyāsi, kammantaṃ adhiṭṭhahantopi bhāveyyāsi, puttasambādhasayanaṃ ajjhāvasantopi bhāveyyāsī”ti. Dutiyaṃ.

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十三 摩诃男 （二）

一 那时，世尊住在释迦国的迦毗罗卫城尼拘律园。那时，释迦族人摩诃男病刚好，病愈不久。那时，有很多比丘正在为世尊缝制僧衣，说：“等三个月后僧衣制作完成，世尊就要出发游行人间了。” [释迦族人摩诃男听说：“有很多比丘，正在为世尊缝制僧衣，说：‘等三个月后僧衣制作完成，世尊就要出发游行人间了。’”] 这时，释迦族人摩诃男前往世尊的住处，到了之后，顶礼世尊，坐在一边。坐在一边的释迦族人摩诃男对世尊说：

“大德！我听说：‘有很多比丘，正在为世尊缝制僧衣，说：“等三个月后僧衣制作完成，世尊就要出发游行人间了。”’ 大德！我们在各种不同的安住状态中，应当以怎样的状态安住呢？”

二 “善哉！善哉！摩诃男！摩诃男！你们能到如来这里来问：‘大德！我们在各种不同的安住状态中，应当以怎样的状态安住呢？’ 这个问题很适合你们善男子。摩诃男！有信心的人才能成就，没有信心的人则不能；精进努力的人才能成就，懈怠懒惰的人则不能；保持正念的人才能成就，心不在焉的人则不能；得禅定的人才能成就，没有禅定的人则不能；有智慧的人才能成就，没有智慧的人则不能。

摩诃男！你们应当安住在这五种法上，并且进一步修习六种法。

三 摩诃男！在这里，你应当忆念如来，念：‘像这样，那位世尊是[应供、正等觉、明行足、善逝、世间解、无上士、调御丈夫、]天人师、佛、世尊。’摩诃男！当圣弟子忆念如来的时候，他的心就不会被贪欲缠缚，不会被瞋恚缠缚，不会被愚痴缠缚；那时候，他的心因为忆念如来而变得正直。摩诃男！圣弟子如果心正直，就能得到义的明了，得到法的明了，得到由法引导的喜悦；有了喜悦，就会生起欢喜；心意欢喜，身体就轻安；身体轻安，就会感受到快乐；有了快乐，心就容易得定。摩诃男！这个念佛法门，行走时也应当修习，站立时也应当修习，坐着时也应当修习，躺卧时也应当修习，工作时也应当修习，住在子女等纷扰的家中时也应当修习。

四 摩诃男！再者，应当忆念法……乃至……应当忆念僧伽……乃至……应当忆念自己的戒行……乃至……应当忆念自己的布施……乃至……应当忆念诸天，念：‘有四大王天、[有忉利天、有夜摩天、有兜率天、有化乐天、有他化自在天、有梵众天、]还有其他更高层次的天神。那些天神因为具备了某种程度的信心，所以从这个世间死后能投生到那里，而我也有那样的信心；[那些天神，因为具备了某种程度的]戒行[而投生到那里，我也有那样的戒行；那些天神因为具备了某种程度的]听闻佛法[而投生到那里，我也有那样的听闻；那些天神因为具备了某种程度的]布施[而投生到那里，我也有那样的布施；]那些天神因为具备了某种程度的智慧，所以从这个世间死后能投生到那里，而我也有那样的智慧。’摩诃男！当圣弟子忆念自己以及那些天神的信心、戒行、听闻、布施、智慧的时候，他的心就不会被贪欲缠缚，不会被瞋恚缠缚，不会被愚痴缠缚；那时候，他的心因为忆念诸天而变得正直。摩诃男！圣弟子如果心正直，就能得到义的明了，得到法的明了，得到由法引导的喜悦；有了喜悦，就会生起欢喜；心意欢喜，身体就轻安；身体轻安，就会感受到快乐；有了快乐，心就容易得定。摩诃男！这个念天法门，行走时也应当修习，站立时也应当修习，坐着时也应当修习，躺卧时也应当修习，工作时也应当修习，住在子女等纷扰的家中时也应当修习。”

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《11》Ekādasaka 十一集 (AN 11, 1-671)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 11.1-671)/1.2 Anussativagga 忆念品 (AN 11.11-21)”

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【经名】 1.2.3 Nandiyasutta 释氏难提 (AN 11.13)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Nandiyasuttaṃ

13. Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Tena kho pana samayena bhagavā sāvatthiyaṃ vassāvāsaṃ upagantukāmo hoti [ahosi (ka.)].

Assosi kho nandiyo sakko – “bhagavā kira sāvatthiyaṃ vassāvāsaṃ upagantukāmo”ti. Atha kho nandiyassa sakkassa etadahosi – “yaṃnūnāhampi sāvatthiyaṃ vassāvāsaṃ upagaccheyyaṃ. Tattha kammantañceva adhiṭṭhahissāmi, bhagavantañca lacchāmi kālena kālaṃ dassanāyā”ti.

Atha kho bhagavā sāvatthiyaṃ vassāvāsaṃ upagacchi [upagañchi (sī. pī.)]. Nandiyopi kho sakko sāvatthiyaṃ vassāvāsaṃ upagacchi. Tattha kammantañceva adhiṭṭhāsi [adhiṭṭhāya (syā.), adhiṭṭhāti (ka.)], bhagavantañca labhi [lacchati (syā. ka.)] kālena kālaṃ dassanāya. Tena kho pana samayena sambahulā bhikkhū bhagavato cīvarakammaṃ karonti – “niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī”ti.

Assosi kho nandiyo sakko – “sambahulā kira bhikkhū bhagavato cīvarakammaṃ karonti – ‘niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī’”ti. Atha kho nandiyo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho nandiyo sakko bhagavantaṃ etadavoca – “sutaṃ metaṃ, bhante – ‘sambahulā kira bhikkhū bhagavato cīvarakammaṃ karonti – niṭṭhitacīvaro bhagavā temāsaccayena cārikaṃ pakkamissatī’ti. Tesaṃ no, bhante, nānāvihārehi viharataṃ kenassa vihārena vihātabban”ti?

“Sādhu sādhu, nandiya! Etaṃ kho, nandiya, tumhākaṃ patirūpaṃ kulaputtānaṃ, yaṃ tumhe tathāgataṃ upasaṅkamitvā puccheyyātha – ‘tesaṃ no, bhante, nānāvihārehi viharataṃ kenassa vihārena vihātabban’ti? Saddho kho, nandiya, ārādhako hoti, no assaddho; sīlavā ārādhako hoti, no dussīlo; āraddhavīriyo ārādhako hoti, no kusīto; upaṭṭhitassati ārādhako hoti, no muṭṭhassati; samāhito ārādhako hoti, no asamāhito; paññavā ārādhako hoti, no duppañño. Imesu kho te, nandiya, chasu dhammesu patiṭṭhāya pañcasu dhammesu ajjhattaṃ sati upaṭṭhāpetabbā.

“Idha tvaṃ, nandiya, tathāgataṃ anussareyyāsi – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi, satthā devamanussānaṃ buddho bhagavā’ti. Iti kho te, nandiya, tathāgataṃ ārabbha ajjhattaṃ sati upaṭṭhāpetabbā.

“Puna caparaṃ tvaṃ, nandiya, dhammaṃ anussareyyāsi – ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti. Iti kho te, nandiya, dhammaṃ ārabbha ajjhattaṃ sati upaṭṭhāpetabbā.

“Puna caparaṃ tvaṃ, nandiya, kalyāṇamitte anussareyyāsi – ‘lābhā vata me, suladdhaṃ vata me, yassa me kalyāṇamittā anukampakā atthakāmā ovādakā anusāsakā’ti. Iti kho te, nandiya, kalyāṇamitte ārabbha ajjhattaṃ sati upaṭṭhāpetabbā.

“Puna caparaṃ tvaṃ, nandiya, attano cāgaṃ anussareyyāsi – ‘lābhā vata me, suladdhaṃ vata me, yohaṃ maccheramalapariyuṭṭhitāya pajāya vigatamalamaccherena cetasā agāraṃ ajjhāvasāmi muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato’ti. Iti kho te, nandiya, cāgaṃ ārabbha ajjhattaṃ sati upaṭṭhāpetabbā.

“Puna caparaṃ tvaṃ, nandiya, devatā anussareyyāsi – ‘yā devatā atikkammeva kabaḷīkārāhārabhakkhānaṃ [kabaḷiṃkārabhakkhānaṃ (sī.), kabaḷīkārabhakkhānaṃ (syā. kaṃ. pī.)] devatānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapannā, tā karaṇīyaṃ attano na samanupassanti katassa vā paticayaṃ. Seyyathāpi, nandiya, bhikkhu asamayavimutto karaṇīyaṃ attano na samanupassati katassa vā paticayaṃ; evamevaṃ kho, nandiya, yā tā devatā atikkammeva kabaḷīkārāhārabhakkhānaṃ devatānaṃ sahabyataṃ aññataraṃ manomayaṃ kāyaṃ upapannā, tā karaṇīyaṃ attano na samanupassanti katassa vā paticayaṃ. Iti kho te, nandiya, devatā ārabbha ajjhattaṃ sati upaṭṭhāpetabbā.

“Imehi kho, nandiya, ekādasahi dhammehi samannāgato ariyasāvako pajahateva pāpake akusale dhamme, na upādiyati. Seyyathāpi, nandiya, kumbho nikkujjo [nikujjo (ka.)] vamateva udakaṃ, no vantaṃ paccāvamati [paccāmasati (syā.)]; seyyathāpi vā pana, nandiya, sukkhe tiṇadāye aggi mutto ḍahaññeva gacchati, no daḍḍhaṃ paccudāvattati; evamevaṃ kho, nandiya, imehi ekādasahi dhammehi samannāgato ariyasāvako pajahateva pāpake akusale dhamme, na upādiyatī”ti. Tatiyaṃ.

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释迦族人难提

一 那时，世尊住在释迦国的迦毗罗卫城尼拘律园。那时，世尊准备前往舍卫城进行雨安居。释迦族人难提听说：“世尊准备前往舍卫城进行雨安居。” 那时，释迦族人难提心里想：

“我也应该去舍卫城进行雨安居，在那里处理事务，并且可以时常见到世尊。”

于是，世尊前往舍卫城进行了雨安居；释迦族人难提也前往舍卫城进行了雨安居，在那里处理事务，并且时常见到世尊。

二 那时，有很多比丘正在为世尊缝制僧衣，说：“等三个月后僧衣制作完成，世尊就要出发游行人间了。” 释迦族人难提听说：“有很多比丘正在为世尊缝制僧衣，说：‘等三个月后僧衣制作完成，世尊就要出发游行人间了。’” 这时，释迦族人难提前往世尊的住处，到了之后，顶礼世尊，坐在一边。坐在一边的释迦族人难提对世尊说：

“大德！我听说：‘有很多比丘，正在为世尊缝制僧衣，说：“等三个月后僧衣制作完成，世尊就要出发游行人间了。”’ 大德！我们在各种不同的安住状态中，应当以怎样的状态安住呢？”

三 “善哉！善哉！难提！难提！你们能到如来这里来问：‘大德！我们在各种不同的安住状态中，应当以怎样的状态安住呢？’ 这个问题很适合你们善男子。难提！有信心的人才能成就，没有信心的人则不能；持守戒律的人才能成就，毁坏戒律的人则不能；精进努力的人才能成就，懈怠懒惰的人则不能；保持正念的人才能成就，心不在焉的人则不能；得禅定的人才能成就，没有禅定的人则不能；有智慧的人才能成就，没有智慧的人则不能。

难提！你们应当安住在这六种法上，并且进一步对五种法在内心保持正念。

四 难提！应当忆念如来，念：‘像这样，那位世尊是应供、正等觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。’ 难提！像这样，应当在内心忆念如来。

五 难提！再者，应当忆念法，念：‘世尊完善开示的法是当下可见的、超越时间的、欢迎来看的、能导向解脱的，智者们可以各自在内心证知的。’ 难提！像这样，应当在内心忆念法。

六 难提！再者，应当忆念善知识，念：‘我真有利益！我真受益了！我有善知识，他们慈悲怜悯我，希望我获得利益，引导我，教诫我。’ 难提！像这样，应当在内心忆念善知识。

七 难提！再者，应当忆念布施（弃舍），念：‘我真有利益！我真受益了！我在被悭吝污垢缠缚的众生中，以远离悭吝污垢的心在家生活，经常布施，亲手布施，欢喜弃舍，乐于回应乞求，欢喜分配布施。’ 难提！像这样，应当在内心忆念布施。

八 难提！再者，应当忆念诸天，念：‘有些天神，超越了那些需要段食的天神同伴，投生为意生身的天神，他们自己能看到没有什么（烦恼）需要再处理，已经完成的（修行）也不会再积累（新的业）。’ 难提！就像（证得阿罗汉果）不时解脱的比丘，自己能看到没有什么（烦恼）需要再处理，已经完成的（修行）也不会再积累（新的业）。难提！就像这样，那些超越了需要段食的天神同伴、投生为意生身的天神，他们自己能看到没有什么（烦恼）需要再处理，已经完成的（修行）也不会再积累（新的业）。难提！像这样，应当在内心忆念诸天。

难提！像这样，成就这十一法的圣弟子，能断除恶的不善法而不再执取。难提！就像一个倒置的瓶子，把水倒出来后就不会再把倒出来的水吸回去；又像在干燥的草地上放火，烧过的地方不会再重新燃烧。像这样，难提！成就这十一法的圣弟子，能断除恶的不善法而不再执取。”

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《11》Ekādasaka 十一集 (AN 11, 1-671)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 11.1-671)/1.2 Anussativagga 忆念品 (AN 11.11-21)”

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【经名】 1.2.4 Subhūtisutta 须菩提 (AN 11.14)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Subhūtisuttaṃ

14. Atha kho āyasmā subhūti saddhena bhikkhunā saddhiṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ subhūtiṃ bhagavā etadavoca – “ko nāmāyaṃ [ko nāmo ayaṃ (sī. ka.), ko nāma ayaṃ (syā. kaṃ.)], subhūti, bhikkhū”ti? “Saddho nāmāyaṃ, bhante, bhikkhu, sudattassa [saddhassa (sī. syā. kaṃ. pī.)] upāsakassa putto, saddhā agārasmā anagāriyaṃ pabbajito”ti.

“Kacci panāyaṃ, subhūti, saddho bhikkhu sudattassa upāsakassa putto saddhā agārasmā anagāriyaṃ pabbajito sandissati saddhāpadānesū”ti? “Etassa, bhagavā, kālo; etassa, sugata, kālo, yaṃ bhagavā saddhassa saddhāpadānāni bhāseyya. Idānāhaṃ jānissāmi yadi vā ayaṃ bhikkhu sandissati saddhāpadānesu yadi vā no”ti.

“Tena hi, subhūti, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti. “Evaṃ, bhante”ti kho āyasmā subhūti bhagavato paccassosi. Bhagavā etadavoca –

“Idha, subhūti, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Yampi, subhūti, bhikkhu sīlavā hoti…pe… samādāya sikkhati sikkhāpadesu, idampi, subhūti, saddhassa saddhāpadānaṃ hoti.

“Puna caparaṃ, subhūti, bhikkhu bahussuto hoti sutadharo sutasannicayo; ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Yampi, subhūti, bhikkhu bahussuto hoti…pe… diṭṭhiyā suppaṭividdhā, idampi, subhūti, saddhassa saddhāpadānaṃ hoti.

“Puna caparaṃ, subhūti, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. Yampi, subhūti, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko, idampi, subhūti, saddhassa saddhāpadānaṃ hoti.

“Puna caparaṃ, subhūti, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato khamo padakkhiṇaggāhī anusāsaniṃ. Yampi, subhūti, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato khamo padakkhiṇaggāhī anusāsaniṃ, idampi, subhūti, saddhassa saddhāpadānaṃ hoti.

“Puna caparaṃ, subhūti, bhikkhu yāni tāni sabrahmacārīnaṃ uccāvacāni kiṃkaraṇīyāni tatra dakkho hoti analaso tatrupāyāya vīmaṃsāya samannāgato alaṃ kātuṃ alaṃ saṃvidhātuṃ. Yampi, subhūti, bhikkhu yāni tāni sabrahmacārīnaṃ uccāvacāni kiṃkaraṇīyāni tatra dakkho hoti analaso tatrupāyāya vīmaṃsāya samannāgato alaṃ kātuṃ alaṃ saṃvidhātuṃ, idampi, subhūti, saddhassa saddhāpadānaṃ hoti.

“Puna caparaṃ, subhūti, bhikkhu dhammakāmo hoti piyasamudāhāro abhidhamme abhivinaye uḷārapāmojjo. Yampi, subhūti, bhikkhu dhammakāmo hoti piyasamudāhāro abhidhamme abhivinaye uḷārapāmojjo, idampi, subhūti, saddhassa saddhāpadānaṃ hoti.

“Puna caparaṃ, subhūti, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Yampi, subhūti, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu, idampi, subhūti, saddhassa saddhāpadānaṃ hoti.

“Puna caparaṃ, subhūti, bhikkhu catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī. Yampi, subhūti, bhikkhu catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, idampi, subhūti, saddhassa saddhāpadānaṃ hoti.

“Puna caparaṃ, subhūti, bhikkhu anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Yampi, subhūti, bhikkhu anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ, ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Idampi, subhūti, saddhassa saddhāpadānaṃ hoti.

“Puna caparaṃ, subhūti, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti. Yampi, subhūti, bhikkhu dibbena cakkhunā visuddhena…pe… yathākammūpage satte pajānāti, idampi, subhūti, saddhassa saddhāpadānaṃ hoti.

“Puna caparaṃ, subhūti, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Yampi, subhūti, bhikkhu āsavānaṃ khayā…pe… sacchikatvā upasampajja viharati, idampi, subhūti, saddhassa saddhāpadānaṃ hotī”ti.

Evaṃ vutte āyasmā subhūti bhagavantaṃ etadavoca – “yānimāni, bhante, bhagavatā saddhassa saddhāpadānāni bhāsitāni, saṃvijjanti tāni imassa bhikkhuno, ayañca bhikkhu etesu sandissati.

“Ayaṃ, bhante, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.

“Ayaṃ, bhante, bhikkhu bahussuto hoti sutadharo sutasannicayo; ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.

“Ayaṃ, bhante, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko.

“Ayaṃ, bhante, bhikkhu suvaco hoti…pe… anusāsaniṃ.

“Ayaṃ, bhante, bhikkhu yāni tāni sabrahmacārīnaṃ uccāvacāni kiṃkaraṇīyāni tattha dakkho hoti analaso tatrupāyāya vīmaṃsāya samannāgato alaṃ kātuṃ alaṃ saṃvidhātuṃ.

“Ayaṃ, bhante, bhikkhu dhammakāmo hoti piyasamudāhāro abhidhamme abhivinaye uḷārapāmojjo.

“Ayaṃ, bhante, bhikkhu āraddhavīriyo viharati…pe… thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.

“Ayaṃ, bhante, bhikkhu catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.

“Ayaṃ, bhante, bhikkhu anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.

“Ayaṃ, bhante, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena…pe… yathākammūpage satte pajānāti.

“Ayaṃ, bhante, bhikkhu āsavānaṃ khayā…pe… sacchikatvā upasampajja viharati. Yānimāni, bhante, bhagavatā saddhassa saddhāpadānāni bhāsitāni, saṃvijjanti tāni imassa bhikkhuno, ayañca bhikkhu etesu sandissatī”ti.

“Sādhu sādhu, subhūti! Tena hi tvaṃ, subhūti, iminā ca saddhena bhikkhunā saddhiṃ vihareyyāsi. Yadā ca tvaṃ, subhūti, ākaṅkheyyāsi tathāgataṃ dassanāya, iminā saddhena bhikkhunā saddhiṃ upasaṅkameyyāsi tathāgataṃ dassanāyā”ti. Catutthaṃ.

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须菩提

一 那时，具寿须菩提和一位名叫‘信’的比丘一起，前往世尊的住处。到了之后，顶礼世尊，坐在一边。坐在一边时，世尊对具寿须菩提说：

“须菩提！这位比丘叫什么名字？”

“大德！这位比丘名叫信(Saddha)，是有信心的优婆塞（须达多）的儿子，因为有信心而从在家出家修行。”

“须菩提！你说这位名叫‘信’的比丘，是一位有信心的优婆塞的儿子，因为有信心而从在家出家修行，那么他是否展现出了有信之人的特质（信的标识）呢？”

“世尊！现在正是时候；善逝！现在正是时候。请世尊开示有信心者的特质（信的标识），这样我就能知道这位比丘是否符合有信心者的特质了。”

“须菩提！既然如此，仔细听！好好思考。我这就说。”

“是的，大德！”

具寿须菩提回答世尊。世尊于是说：

二 “须菩提！在这里，（有信心的）比丘具足戒行，被波罗提木叉的律仪守护着，行为和活动范围（行处）都合乎规范，对于微小的过失也看作是可怕的，领受并学习各项学处。须菩提！比丘具足戒行，[被波罗提木叉的律仪守护着，行为和活动范围都合乎规范，对于微小的过失也看作是可怕的，]领受并学习各项学处，须菩提！这就是有信心者的特质（信的标识）。

三 须菩提！再者，（有信心的）比丘博闻强记，能持守所听闻的法，积累所听闻的法；对于那些初善、中善、后善，义理和文句都具足，能开显完全圆满、清净梵行的教法，他都广为听闻、牢记、语言娴熟、内心思维观察、以正见善于通达。须菩提！比丘博闻强记，[能持守所听闻的法，积累所听闻的法；对于那些初善、中善、后善，义理和文句都具足，能开显完全圆满、清净梵行的教法，他都广为听闻、牢记、语言娴熟、内心思维观察，]以正见善于通达，须菩提！这也是有信心者的特质（信的标识）。

四 须菩提！再者，（有信心的）比丘有善友、善知识、好的同伴。须菩提！比丘有善友、善知识、好的同伴，须菩提！这也是有信心者的特质（信的标识）。

五 须菩提！再者，（有信心的）比丘言语随和，具备让人容易接受其言语的品质，能忍耐，乐于接受（他人的）教导和劝诫。须菩提！比丘言语随和，具备让人容易接受其言语的品质，能忍耐，乐于接受教导和劝诫，须菩提！这也是有信心者的特质（信的标识）。

六 须菩提！再者，（有信心的）比丘对于同修行者们各种不同的事务，无论是重要还是次要的，都能熟练处理，勤奋不懈怠，具备处理这些事务所需要的思考能力，能够胜任、能够安排妥当。须菩提！比丘对于同修行者们各种不同的事务，[熟练处理，勤奋不懈怠，具备处理这些事务所需要的思考能力，]能够胜任、能够安排妥当，须菩提！这也是有信心者的特质（信的标识）。

七 须菩提！再者，（有信心的）比丘热爱佛法，喜爱与人交流（佛法），对于殊胜的法（阿毗达摩）和殊胜的律（毗奈耶）有极大的欢喜心。须菩提！比丘热爱佛法，喜爱与人交流，对于殊胜的法和殊胜的律有极大的欢喜心，须菩提！这也是有信心者的特质（信的标识）。

八 须菩提！再者，（有信心的）比丘精进努力地安住，为了断除不善法、圆满善法而努力，意志坚定、勇猛精进，对于修习善法不放弃责任。须菩提！比丘精进努力地安住，[为了断除不善法、圆满善法而努力，意志坚定、勇猛精进，]对于修习善法不放弃责任，须菩提！这也是有信心者的特质（信的标识）。

九 须菩提！再者，（有信心的）比丘能够随意获得四种禅那——这些属于增上心、带来当下安乐的境界，并且得来毫不费力，毫无困难。须菩提！比丘能够随意获得四种禅那——这些属于增上心、带来当下安乐的境界，并且得来毫不费力，毫无困难，须菩提！这也是有信心者的特质（信的标识）。

一〇 须菩提！再者，（有信心的）比丘能回忆起过去的种种宿世生命，例如：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十万生，乃至许多世界的成劫、坏劫、成坏劫。‘我在那个地方，叫这个名字，属于这个家族，是这样的种姓，吃这样的食物，经历这样的苦乐，寿命是这么长。从那里死后，投生到另一个地方；在那个地方，我又叫那个名字，属于那个家族，是那样的种姓，吃那样的食物，经历那样的苦乐，寿命是那么长。从那里死后，投生到这里来。’ 像这样，他能回忆起过去种种宿世生命的具体情况和细节。须菩提！比丘能回忆起过去的种种宿世生命，[例如：一生、二生…乃至…从那里死后，投生到这里来。]像这样，他能回忆起过去种种宿世生命的具体情况和细节，须菩提！这也是有信心者的特质（信的标识）。

一一 须菩提！再者，（有信心的）比丘以清净、超越常人的天眼，看见众生的死亡和投生，了知众生随着自己的业力而投生到卑劣或高贵、丑陋或美丽、善道或恶道的地方。他知道：‘唉！这些众生因为造作了身体的恶行、语言的恶行、意念的恶行，诽谤圣者，持有邪见，造作了与邪见相应的业，所以在身体毁坏、命终之后，投生到苦处、恶趣、堕落处、地狱之中。唉！另外，这些众生因为造作了身体的善行、语言的善行、意念的善行，不诽谤圣者，持有正见，造作了与正见相应的业，所以在身体毁坏、命终之后，投生到善趣、天界之中。’ 像这样，他以清净、超越常人的天眼，看见众生的死亡和投生，了知众生随着自己的业力而投生到卑劣或高贵、丑陋或美丽、善道或恶道的地方。须菩提！比丘以清净、超越常人的天眼，[看见众生的死亡和投生，了知众生随着自己的业力…投生到善趣、天界之中。]像这样，了知众生随着自己的业力而投生到卑劣或高贵、丑陋或美丽、善道或恶道的地方，须菩提！这也是有信心者的特质（信的标识）。

一二 须菩提！再者，（有信心的）比丘因为灭尽了所有烦恼（诸漏），在当下生中，亲身证知、实现并安住于无烦恼的心解脱和慧解脱。须菩提！比丘因为灭尽了所有烦恼，[而安住于无烦恼的心解脱和慧解脱，在当下生中亲身证知、]实现并安住于此，须菩提！这也是有信心者的特质（信的标识）。”

一三 听完这些开示后，具寿须菩提对世尊说：

“大德！正如世尊所开示的有信心者的特质（信的标识），在（这位名叫‘信’的）比丘身上都可以看到，应当知道这些特质都与这位比丘相应。

大德！这位比丘具足戒行，被波罗提木叉的律仪守护着，行为和活动范围都合乎规范，对于微小的过失也看作是可怕的，领受并学习各项学处。

大德！这位比丘博闻强记，能持守所听闻的法，积累所听闻的法；对于那些初善、中善、后善，义理和文句都具足，能开显完全圆满、清净梵行的教法，他都广为听闻、牢记、语言娴熟、内心思维观察、以正见善于通达。

大德！这位比丘有善友、善知识、好的同伴。

大德！这位比丘言语随和，具备让人容易接受其言语的品质，能忍耐，乐于接受教导和劝诫。

大德！这位比丘对于同修行者们各种不同的事务，无论是重要还是次要的，都能熟练处理，勤奋不懈怠，具备处理这些事务所需要的思考能力，能够胜任、能够安排妥当。

大德！这位比丘热爱佛法，喜爱与人交流，对于殊胜的法和殊胜的律有极大的欢喜心。

大德！这位比丘精进努力地安住，[为了断除不善法、圆满善法而]努力，意志坚定、勇猛精进，对于修习善法不放弃责任。

大德！这位比丘能够随意获得四种禅那——这些属于增上心、带来当下安乐的境界，并且得来毫不费力，毫无困难。

大德！这位比丘能回忆起过去的种种宿世生命，例如：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、十万生，乃至许多世界的成劫、坏劫、成坏劫。‘我在那个地方，叫这个名字，属于这个家族，是这样的种姓，吃这样的食物，经历这样的苦乐，寿命是这么长。从那里死后，投生到另一个地方；在那个地方，我又叫那个名字，属于那个家族，是那样的种姓，吃那样的食物，经历那样的苦乐，寿命是那么长。从那里死后，投生到这里来。’ 像这样，他能回忆起过去种种宿世生命的具体情况和细节。

大德！这位比丘以清净、超越常人的天眼，[看见众生的死亡和投生，了知众生随着自己的业力而投生到卑劣或高贵、丑陋或美丽、善道或恶道的地方。他知道：‘唉！这些众生因为造作了身体的恶行、语言的恶行、意念的恶行，诽谤圣者，持有邪见，造作了与邪见相应的业，所以在身体毁坏、命终之后，投生到苦处、恶趣、堕落处、地狱之中。唉！另外，这些众生因为造作了身体的善行、语言的善行、意念的善行，不诽谤圣者，持有正见，造作了与正见相应的业，所以在身体毁坏、命终之后，投生到善趣、天界之中。’ 像这样，他以清净、超越常人的天眼，看见众生的死亡和投生，]了知众生随着自己的业力而投生到卑劣或高贵、丑陋或美丽、善道或恶道的地方。

大德！这位比丘因为灭尽了所有烦恼，[安住于无烦恼的心解脱和慧解脱，在当下生中亲身证知、]实现并安住于此。

大德！正如世尊所开示的有信心者的特质（信的标识），在（这位名叫‘信’的）比丘身上都可以看到，应当知道这些特质都与这位比丘相应。”

一四 “善哉！善哉！须菩提！须菩提！既然如此，你应当和这位名叫‘信’的比丘住在一起。还有，须菩提！当你想要来见如来的时候，应当和这位名叫‘信’的比丘一起来见如来。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2560.5.7 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《11》Ekādasaka 十一集 (AN 11, 1-671)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 11.1-671)/1.2 Anussativagga 忆念品 (AN 11.11-21)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.5 Mettāsutta 慈心功德经 (AN 11.15)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Mettāsuttaṃ

慈心功德经

（我是这样听说的。那时，世尊住在舍卫城的祇树给孤独园。在那里，世尊对比丘们说：“诸位比丘！” 诸位比丘回答世尊：“大德！”）

15. [paṭi. ma. 2.22; mi. pa. 4.4.6] “Mettāya, bhikkhave, cetovimuttiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya ekādasānisaṃsā pāṭikaṅkhā. Katame ekādasa?

世尊说：“诸位比丘！对于慈心解脱，如果去修习、发展、多多修习、使之成为习惯、使之成为基础、付诸实践、熟悉它、善巧地开始，就可以期待获得十一种功德。是哪十一种呢？

Sukhaṃ supati,

① 睡得安稳；
sukhaṃ paṭibujjhati,

② 醒来时舒畅；
na pāpakaṃ supinaṃ passati,

③ 不做恶梦；
manussānaṃ piyo hoti,

④ 被人们喜爱；
amanussānaṃ piyo hoti,

⑤ 被非人喜爱；
devatā rakkhanti,

⑥ 天神守护；
nāssa aggi vā visaṃ vā satthaṃ vā kamati,

⑦ 不会被火、毒药、武器伤害；
tuvaṭaṃ cittaṃ samādhiyati,

⑧ 心念容易得定；
mukhavaṇṇo vippasīdati,

⑨ 面容安详；
asammūḷho kālaṃ karoti,

⑩ 临终时不迷惑混乱；
uttari appaṭivijjhanto brahmalokūpago hoti.

⑪ 再者，如果未能（在此生）证悟更高的（解脱/涅槃），则会投生到梵天世界。’

Mettāya, bhikkhave, cetovimuttiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya ime ekādasānisaṃsā pāṭikaṅkhā”ti.

诸位比丘，对于慈心解脱，如果去修习、发展、多多修习、使之成为习惯、使之成为基础、付诸实践、熟悉它、善巧地开始，就可以期待获得这十一种功德。”

（世尊这样开示之后，比丘们听了世尊的话，都非常欢喜。）

Pañcamaṃ.

慈心功德经 ～忆念品‧第五经结束

～《增支部经典‧十一集‧初五十经篇‧忆念品‧Mettāsutta 慈心功德经》(AN 11.15)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《11》Ekādasaka 十一集 (AN 11, 1-671)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 11.1-671)/1.2 Anussativagga 忆念品 (AN 11.11-21)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.6 Aṭṭhakanāgarasutta 八城居士 (AN 11.16)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Aṭṭhakanāgarasuttaṃ

16. Ekaṃ samayaṃ āyasmā ānando vesāliyaṃ viharati beluvagāmake [veḷuvagāmake (syā. kaṃ. ka.)]. Tena kho pana samayena dasamo gahapati aṭṭhakanāgaro pāṭaliputtaṃ anuppatto hoti kenacideva karaṇīyena.

Atha kho dasamo gahapati aṭṭhakanāgaro yena kukkuṭārāmo yena aññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ etadavoca – “kahaṃ nu kho, bhante, āyasmā ānando etarahi viharati? Dassanakāmā hi mayaṃ, bhante, āyasmantaṃ ānandan”ti. “Eso, gahapati, āyasmā ānando vesāliyaṃ viharati beluvagāmake”ti.

Atha kho dasamo gahapati aṭṭhakanāgaro pāṭaliputte taṃ karaṇīyaṃ tīretvā yena vesālī beluvagāmako yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho dasamo gahapati aṭṭhakanāgaro āyasmantaṃ ānandaṃ etadavoca – “atthi nu kho, bhante ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo sammadakkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇātī”ti? “Atthi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo sammadakkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇātī”ti.

“Katamo pana, bhante ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo sammadakkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇātī”ti? “Idha, gahapati, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘idampi kho paṭhamaṃ jhānaṃ abhisaṅkhataṃ abhisañcetayitaṃ’. ‘Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ, tadaniccaṃ nirodhadhamman’ti pajānāti. So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti; no ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Ayampi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo sammadakkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati, aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti.

“Puna caparaṃ, gahapati, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ…pe… catutthaṃ jhānaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘idampi kho catutthaṃ jhānaṃ abhisaṅkhataṃ abhisañcetayitaṃ’. ‘Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamman’ti pajānāti. So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti; no ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Ayampi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo sammadakkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṃ vā cittaṃ vimuccati aparikkhīṇā vā āsavā parikkhayaṃ gacchanti, ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti.

“Puna caparaṃ, gahapati, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So iti paṭisañcikkhati – ‘ayampi kho mettā cetovimutti abhisaṅkhatā abhisañcetayitā’. ‘Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamman’ti pajānāti. So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti; no ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Ayampi kho, gahapati, tena bhagavatā jānatā…pe. … ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti.

“Puna caparaṃ, gahapati, bhikkhu karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So iti paṭisañcikkhati – ‘ayampi kho upekkhācetovimutti abhisaṅkhatā abhisañcetayitā’. ‘Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamman’ti pajānāti. So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti; no ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Ayampi kho, gahapati, tena bhagavatā jānatā…pe… ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti.

“Puna caparaṃ, gahapati, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘ayampi kho ākāsānañcāyatanasamāpatti abhisaṅkhatā abhisañcetayitā’. ‘Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamman’ti pajānāti. So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti; no ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Ayampi kho, gahapati, tena bhagavatā jānatā…pe… ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇāti.

“Puna caparaṃ, gahapati, bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati…pe… sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. So iti paṭisañcikkhati – ‘ayampi kho ākiñcaññāyatanasamāpatti abhisaṅkhatā abhisañcetayitā’. ‘Yaṃ kho pana kiñci abhisaṅkhataṃ abhisañcetayitaṃ tadaniccaṃ nirodhadhamman’ti pajānāti. So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti; no ce āsavānaṃ khayaṃ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Ayampi kho, gahapati, tena bhagavatā jānatā…pe… ananuppattaṃ vā anuttaraṃ yogakkhemaṃ anupāpuṇātī”ti.

Evaṃ vutte dasamo gahapati aṭṭhakanāgaro āyasmantaṃ ānandaṃ etadavoca – “seyyathāpi, bhante ānanda, puriso ekaṃ nidhimukhaṃ gavesanto sakideva [sabbatthapi evameva dissati] ekādasa nidhimukhāni adhigaccheyya; evamevaṃ kho ahaṃ, bhante, ekaṃ amatadvāraṃ gavesanto sakideva ekādasa amatadvārāni [ekādasannaṃ amatadvārānaṃ (sabbattha) ma. ni. 2.21 passitabbaṃ] alatthaṃ sevanāya [savanāya (syā.) sī. pī. majjhimapaṇṇāsakadutiyasuttepi, bhāvanāya (ma. ni. 2.21)]. Seyyathāpi, bhante, purisassa agāraṃ ekādasa dvāraṃ. So tasmiṃ agāre āditte ekamekenapi dvārena sakkuṇeyya attānaṃ sotthiṃ kātuṃ; evamevaṃ kho ahaṃ, bhante, imesaṃ ekādasannaṃ amatadvārānaṃ ekamekenapi amatadvārena sakkuṇissāmi attānaṃ sotthiṃ kātuṃ. Ime hi nāma, bhante, aññatitthiyā ācariyassa ācariyadhanaṃ pariyesissanti. Kiṃ [kimaṅgaṃ (ma. ni. 2.21)] panāhaṃ āyasmato ānandassa pūjaṃ na karissāmī”ti!

Atha kho dasamo gahapati aṭṭhakanāgaro vesālikañca pāṭaliputtakañca bhikkhusaṅghaṃ sannipātāpetvā paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Ekamekañca bhikkhuṃ paccekaṃ dussayugena acchādesi, āyasmantañca ānandaṃ ticīvarena. Āyasmato ānandassa pañcasataṃ vihāraṃ kārāpesīti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

八城居士

一 那时，具寿阿难住在毗舍离城的竹林村。那时，八城居士达萨玛（Dasama）因为有某些要事来到了波罗利子城。那时，八城居士达萨玛前往鸡园精舍去找一位比丘，到了之后，对那位比丘说：

“大德！具寿阿难现在住在哪里呢？大德！我们想见具寿阿难。”

“居士！那位具寿阿难住在毗舍离城的竹林村。”

二 于是，八城居士达萨玛在波罗利子城办完了那件要事后，就前往毗舍离城的竹林村去见具寿阿难。到了之后，顶礼具寿阿难，坐在一边。坐在一边的八城居士达萨玛对具寿阿难说：

“大德阿难！那位知者、见者、应供、正等觉者的世尊，有没有完善地开示过这样一种法：比丘安住于此法，保持不放逸、热忱、精勤，就能使未解脱的心得到解脱，未灭尽的烦恼得以灭尽，未证得的无上安稳（涅槃）得以证得呢？”

“居士！那位知者、见者、应供、正等觉者的世尊，确实完善地开示过这样一种法：比丘安住于此法，保持不放逸、热忱、精勤，就能使未解脱的心得到解脱，未灭尽的烦恼得以灭尽，未证得的无上安稳得以证得。”

“大德阿难！那位知者、见者、应供、正等觉者的世尊所完善开示的，让比丘安住其中、保持不放逸、热忱、精勤，就能使未解脱的心得到解脱、未灭尽的烦恼得以灭尽、未证得的无上安稳得以证得的这一种法，究竟是什么呢？”

三 “居士！在这里，比丘远离了感官欲乐，远离了不善法，带着寻（初步思惟）和伺（持续思察），体验着由远离而产生的喜和乐，进入并安住于初禅。他这样审察：‘这初禅也是由因缘造作(abhisaṅkhata)和意志促成(abhisañcetayita)的。’他了知：‘凡是由因缘造作和意志促成的事物，都是无常的，是必然会坏灭的法。’他安住于此，（通过进一步修观）可以达到烦恼的灭尽（证阿罗汉果）；如果未能达到烦恼的灭尽，那么因为对这法（禅定境界）的喜爱和向往，他将灭尽五种下分结（欲界烦恼），成为一位化生者，在（色界净居天）那里般涅槃，不再返回这个（欲界）世界。居士！这就是那位知者、见者、应供、正等觉者的世尊所完善开示的一种法，比丘安住于此法，保持不放逸、热忱、精勤，就能使未解脱的心得到解脱，未灭尽的烦恼得以灭尽，未证得的无上安稳得以证得。

四 居士！再者，比丘平息了寻和伺，内心变得宁静，心专注于一处，没有寻，没有伺，体验着由定而产生的喜和乐，进入并安住于第二禅……[舍离了喜，安住于舍，保持正念和正知，身体感受到乐，正如圣者们所描述的那样：‘具足舍、念、乐住’，]进入并安住于第三禅……[断除了乐和苦，先前（第二禅的）喜和（初禅之前的）忧也已消灭，体验着不苦不乐、由舍而带来的念的清净，]进入并安住于第四禅。他这样审察：‘这第四禅也是由因缘造作和意志促成的。’他了知：‘凡是由因缘造作和意志促成的事物，都是无常的，是必然会坏灭的法。’他安住于此，可以达到烦恼的灭尽；如果未能达到烦恼的灭尽，那么因为对这法的喜爱和向往，他将灭尽五种下分结，成为一位化生者，在那（色界净居天）里般涅槃，不再返回这个世界。居士！这也是那位知者、见者、应供、正等觉者的世尊所完善开示的一种法，比丘安住于此法，保持不放逸、热忱、精勤，就能使未解脱的心得到解脱，未灭尽的烦恼得以灭尽，未证得的无上安稳得以证得。

五 居士！再者，比丘让与慈心相应的心，遍满一个方向而安住；同样地遍满第二、第三、第四个方向；同样地向上、向下、横遍（四周），在所有地方，将自己推及一切，遍满整个世界，以与慈心相应的、广大、崇高、无量、无怨恨、无恼害的心而安住。他这样审察：‘这个慈心解脱也是由因缘造作和意志促成的。’他了知：‘凡是由因缘造作和意志促成的事物，都是无常的，是必然会坏灭的法。’他安住于此，可以达到烦恼的灭尽；如果未能达到烦恼的灭尽，那么因为对这法的喜爱和向往，他将灭尽五种下分结，成为一位化生者，在那（色界净居天，通常慈心解脱对应梵天，也是色界）里般涅槃，不再返回这个世界。居士！这也是那位知者、见者、应供、正等觉者的世尊所完善开示的一种法，比丘安住于此法，保持不放逸、热忱、精勤，就能使未解脱的心得到解脱，未灭尽的烦恼得以灭尽，未证得的无上安稳得以证得。

六 居士！再者，比丘让与悲心相应的心……与喜心相应的心……与舍心相应的心，遍满一个方向而安住；同样地遍满第二、第三、第四个方向；同样地向上、向下、横遍（四周），在所有地方，将自己推及一切，遍满整个世界，以与舍心相应的、广大、崇高、无量、无怨恨、无恼害的心而安住。他这样审察：‘这个舍心解脱也是由因缘造作和意志促成的。’他了知：‘凡是由因缘造作和意志促成的事物，都是无常的，是必然会坏灭的法。’他安住于此，可以达到烦恼的灭尽；如果未能达到烦恼的灭尽，那么因为对这法的喜爱和向往，他将灭尽五种下分结，成为一位化生者，在那（色界净居天）里般涅槃，不再返回这个世界。居士！这也是那位知者、见者、应供、正等觉者的世尊所完善开示的一种法，比丘安住于此法，保持不放逸、热忱、精勤，就能使未解脱的心得到解脱，未灭尽的烦恼得以灭尽，未证得的无上安稳得以证得。

七 居士！再者，比丘完全超越了色想，灭除了有对象之想（paṭighasaññā，如感官对象引起的反应），不思惟种种差别之想，默念‘虚空是无边无际的’，进入并安住于空无边处定。他这样审察：‘这个空无边处定也是由因缘造作和意志促成的。’他了知：‘凡是由因缘造作和意志促成的事物，都是无常的，是必然会坏灭的法。’他安住于此，可以达到烦恼的灭尽；如果未能达到烦恼的灭尽，那么因为对这法的喜爱和向往，他将灭尽五种下分结，成为一位化生者，在那（无色界天，空无边处天）里般涅槃，不再返回这个世界。居士！这也是那位知者、见者、应供、正等觉者的世尊所完善开示的一种法，比丘安住于此法，保持不放逸、热忱、精勤，就能使未解脱的心得到解脱，未灭尽的烦恼得以灭尽，未证得的无上安稳得以证得。

八 居士！再者，比丘完全超越了空无边处定，默念‘心识是无边无际的’，进入并安住于识无边处定……完全超越了识无边处定，默念‘什么都没有’，进入并安住于无所有处定。他这样审察：‘这个无所有处定也是由因缘造作和意志促成的。’他了知：‘凡是由因缘造作和意志促成的事物，都是无常的，是必然会坏灭的法。’他安住于此，可以达到烦恼的灭尽；如果未能达到烦恼的灭尽，那么因为对这法的喜爱和向往，他将灭尽五种下分结，成为一位化生者，在那（无色界天，无所有处天）里般涅槃，不再返回这个世界。居士！这也是那位知者、见者、应供、正等觉者的世尊所完善开示的一种法，比丘安住于此法，保持不放逸、热忱、精勤，就能使未解脱的心得到解脱，未灭尽的烦恼得以灭尽，未证得的无上安稳得以证得。”

九 听完这些开示后，八城居士达萨玛对具寿阿难说：

“大德阿难！这就像一个人寻找一个宝藏入口，却一下子找到了十一个宝藏入口一样！大德！我本来是来求问一个不死之门（甘露门），却一下子听闻了十一个不死之门！大德！又像一个人的房子有十一个门，当房子着火的时候，他可以通过任何一个门使自己安全逃脱；大德！就像这样，我依靠这十一个不死之门中的任何一个不死之门，都能使自己获得安稳（解脱）。大德！那些外道的弟子们尚且会为他们的老师寻求供养（学费），我怎么能不供养具寿阿难呢！”

一〇 于是，八城居士达萨玛召集了毗舍离城和波罗利子城的比丘僧团，用精美的硬食和软食亲自供养，使他们满足，直到他们表示足够为止。他布施给每一位比丘一套衣（一对之衣, dussayuga=a pair of cloths），并且布施给具寿阿难三衣。又为具寿阿难建造了一座价值五百（钱币）的精舍。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《11》Ekādasaka 十一集 (AN 11, 1-671)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 11.1-671)/1.2 Anussativagga 忆念品 (AN 11.11-21)”

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【经名】 1.2.7 Gopālasutta 牧牛者 (AN 11.17)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Gopālasuttaṃ

17. “Ekādasahi, bhikkhave, aṅgehi samannāgato gopālako abhabbo gogaṇaṃ pariharituṃ phātiṃ kātuṃ [phātikattuṃ (sī.), phātikātuṃ (syā. pī.)]. Katamehi ekādasahi? Idha, bhikkhave, gopālako na rūpaññū hoti, na lakkhaṇakusalo hoti, na āsāṭikaṃ hāretā [sāṭetā (sī. syā. pī.)] hoti, na vaṇaṃ paṭicchādetā hoti, na dhūmaṃ kattā hoti, na titthaṃ jānāti, na pītaṃ jānāti, na vīthiṃ jānāti, na gocarakusalo hoti, anavasesadohī ca hoti, ye te usabhā gopitaro gopariṇāyakā te na atirekapūjāya pūjetā hoti. Imehi kho, bhikkhave, ekādasahi aṅgehi samannāgato gopālako abhabbo gogaṇaṃ pariharituṃ phātiṃ kātuṃ.

“Evamevaṃ kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu abhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ. Katamehi ekādasahi? Idha, bhikkhave, bhikkhu na rūpaññū hoti, na lakkhaṇakusalo hoti, na āsāṭikaṃ hāretā hoti, na vaṇaṃ paṭicchādetā hoti, na dhūmaṃ kattā hoti, na titthaṃ jānāti, na pītaṃ jānāti, na vīthiṃ jānāti, na gocarakusalo hoti, anavasesadohī ca hoti, ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te na atirekapūjāya pūjetā hoti.

“Kathañca, bhikkhave, bhikkhu na rūpaññū hoti? Idha, bhikkhave, bhikkhu yaṃ kiñci rūpaṃ ( ) [(sabbaṃ rūpaṃ) ma. ni. 1.347 ( ) katthaci dissati] ‘cattāri mahābhūtāni, catunnañca mahābhūtānaṃ upādāyarūpan’ti yathābhūtaṃ nappajānāti. Evaṃ kho, bhikkhave, bhikkhu na rūpaññū hoti.

“Kathañca, bhikkhave, bhikkhu na lakkhaṇakusalo hoti? Idha, bhikkhave, bhikkhu ‘kammalakkhaṇo bālo, kammalakkhaṇo paṇḍito’ti yathābhūtaṃ nappajānāti. Evaṃ kho, bhikkhave, bhikkhu na lakkhaṇakusalo hoti.

“Kathañca, bhikkhave, bhikkhu na āsāṭikaṃ hāretā hoti? Idha, bhikkhave, bhikkhu uppannaṃ kāmavitakkaṃ adhivāseti nappajahati na vinodeti na byantīkaroti na anabhāvaṃ gameti, uppannaṃ byāpādavitakkaṃ… uppannaṃ vihiṃsāvitakkaṃ… uppannuppanne pāpake akusale dhamme adhivāseti nappajahati na vinodeti na byantīkaroti na anabhāvaṃ gameti. Evaṃ kho, bhikkhave, bhikkhu na āsāṭikaṃ hāretā hoti.

“Kathañca, bhikkhave, bhikkhu na vaṇaṃ paṭicchādetā hoti? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā nimittaggāhī hoti anubyañjanaggāhī; yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya na paṭipajjati; na rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ nāpajjati. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya nimittaggāhī hoti anubyañjanaggāhī; yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya na paṭipajjati; na rakkhati manindriyaṃ, manindriye saṃvaraṃ nāpajjati. Evaṃ kho, bhikkhave, bhikkhu na vaṇaṃ paṭicchādetā hoti.

“Kathañca, bhikkhave, bhikkhu na dhūmaṃ kattā hoti? Idha, bhikkhave, bhikkhu na [ma. ni. 1.346-347 pana ayaṃ nakāro dhammantipadassa anantaraṃ dissati] yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ desetā hoti. Evaṃ kho, bhikkhave, bhikkhu na dhūmaṃ kattā hoti.

“Kathañca, bhikkhave, bhikkhu na titthaṃ jānāti? Idha, bhikkhave, bhikkhu ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te kālena kālaṃ upasaṅkamitvā na paripucchati na paripañhati – ‘idaṃ, bhante, kathaṃ, imassa ko attho’ti? Tassa te āyasmanto avivaṭañceva na vivaranti, anuttānīkatañca na uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ na paṭivinodenti. Evaṃ kho, bhikkhave, bhikkhu na titthaṃ jānāti.

“Kathañca, bhikkhave, bhikkhu na pītaṃ jānāti? Idha, bhikkhave, bhikkhu tathāgatappavedite dhammavinaye desiyamāne na labhati atthavedaṃ, na labhati dhammavedaṃ, na labhati dhammūpasaṃhitaṃ pāmojjaṃ. Evaṃ kho, bhikkhave, bhikkhu na pītaṃ jānāti.

“Kathañca, bhikkhave, bhikkhu na vīthiṃ jānāti? Idha, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ yathābhūtaṃ nappajānāti. Evaṃ kho, bhikkhave, bhikkhu na vīthiṃ jānāti.

“Kathañca, bhikkhave, bhikkhu na gocarakusalo hoti? Idha, bhikkhave, bhikkhu cattāro satipaṭṭhāne yathābhūtaṃ nappajānāti. Evaṃ kho, bhikkhave, bhikkhu na gocarakusalo hoti.

“Kathañca, bhikkhave, bhikkhu anavasesadohī hoti? Idha, bhikkhave, bhikkhuṃ saddhā gahapatikā abhihaṭṭhuṃ pavārenti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi. Tatra bhikkhu mattaṃ na jānāti paṭiggahaṇāya. Evaṃ kho, bhikkhave, bhikkhu anavasesadohī hoti.

“Kathañca, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, te na atirekapūjāya pūjetā hoti? Idha, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, tesu na mettaṃ kāyakammaṃ paccupaṭṭhāpeti āvi ceva raho ca, na mettaṃ vacīkammaṃ… na mettaṃ manokammaṃ paccupaṭṭhāpeti āvi ceva raho ca. Evaṃ kho, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, na te atirekapūjāya pūjetā hoti.

“Imehi kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu abhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ.

“Ekādasahi, bhikkhave, aṅgehi samannāgato gopālako bhabbo gogaṇaṃ pariharituṃ phātiṃ kātuṃ. Katamehi ekādasahi? Idha, bhikkhave, gopālako rūpaññū hoti, lakkhaṇakusalo hoti, āsāṭikaṃ hāretā hoti, vaṇaṃ paṭicchādetā hoti, dhūmaṃ kattā hoti, titthaṃ jānāti, pītaṃ jānāti, vīthiṃ jānāti, gocarakusalo hoti, sāvasesadohī ca hoti, ye te usabhā gopitaro gopariṇāyakā te atirekapūjāya pūjetā hoti – imehi kho, bhikkhave, ekādasahi aṅgehi samannāgato gopālako bhabbo gogaṇaṃ pariharituṃ phātiṃ kātuṃ.

“Evamevaṃ kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu bhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjituṃ. Katamehi ekādasahi? Idha, bhikkhave, bhikkhu rūpaññū hoti, lakkhaṇakusalo hoti, āsāṭikaṃ hāretā hoti, vaṇaṃ paṭicchādetā hoti, dhūmaṃ kattā hoti, titthaṃ jānāti, pītaṃ jānāti, vīthiṃ jānāti, gocarakusalo hoti, sāvasesadohī ca hoti, ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te atirekapūjāya pūjetā hoti.

“Kathañca, bhikkhave, bhikkhu rūpaññū hoti? Idha, bhikkhave, bhikkhu yaṃ kiñci rūpaṃ ‘cattāri mahābhūtāni, catunnañca mahābhūtānaṃ upādāyarūpan’ti yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, bhikkhu rūpaññū hoti.

“Kathañca, bhikkhave, bhikkhu lakkhaṇakusalo hoti? Idha, bhikkhave, bhikkhu ‘kammalakkhaṇo bālo, kammalakkhaṇo paṇḍito’ti yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, bhikkhu lakkhaṇakusalo hoti.

“Kathañca, bhikkhave, bhikkhu āsāṭikaṃ hāretā hoti? Idha, bhikkhave, bhikkhu uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti, uppannaṃ byāpādavitakkaṃ… uppannaṃ vihiṃsāvitakkaṃ… uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Evaṃ kho, bhikkhave, bhikkhu āsāṭikaṃ hāretā hoti.

“Kathañca, bhikkhave, bhikkhu vaṇaṃ paṭicchādetā hoti? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī; yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī; yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. Evaṃ kho, bhikkhave, bhikkhu vaṇaṃ paṭicchādetā hoti.

“Kathañca, bhikkhave, bhikkhu dhūmaṃ kattā hoti? Idha, bhikkhave, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ desetā hoti. Evaṃ kho, bhikkhave, bhikkhu dhūmaṃ kattā hoti.

“Kathañca, bhikkhave, bhikkhu titthaṃ jānāti? Idha, bhikkhave, bhikkhu ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te kālena kālaṃ upasaṅkamitvā paripucchati paripañhati – ‘idaṃ, bhante, kathaṃ, imassa ko attho’ti? Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti. Evaṃ kho, bhikkhave, bhikkhu titthaṃ jānāti.

“Kathañca, bhikkhave, bhikkhu pītaṃ jānāti? Idha, bhikkhave, bhikkhu tathāgatappavedite dhammavinaye desiyamāne labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Evaṃ kho, bhikkhave, bhikkhu pītaṃ jānāti.

“Kathañca, bhikkhave, bhikkhu vīthiṃ jānāti? Idha, bhikkhave, bhikkhu ariyaṃ aṭṭhaṅgikaṃ maggaṃ yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, bhikkhu vīthiṃ jānāti.

“Kathañca, bhikkhave, bhikkhu gocarakusalo hoti? Idha, bhikkhave, bhikkhu cattāro satipaṭṭhāne yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, bhikkhu gocarakusalo hoti.

“Kathañca, bhikkhave, bhikkhu sāvasesadohī hoti? Idha, bhikkhave, bhikkhuṃ saddhā gahapatikā abhihaṭṭhuṃ pavārenti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi. Tatra bhikkhu mattaṃ jānāti paṭiggahaṇāya. Evaṃ kho, bhikkhave, bhikkhu sāvasesadohī hoti.

“Kathañca, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, te atirekapūjāya pūjetā hoti? Idha, bhikkhave, bhikkhu ye te therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, tesu mettaṃ kāyakammaṃ paccupaṭṭhāpeti āvi ceva raho ca, mettaṃ vacīkammaṃ… mettaṃ manokammaṃ paccupaṭṭhāpeti āvi ceva raho ca. Evaṃ kho, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, te atirekapūjāya pūjetā hoti.

“Imehi kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu bhabbo imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjitun”ti. Sattamaṃ.

☸---------------------------------------------------------------------

牧牛者

一 “诸比丘！具备十一项条件的牧牛人，不能够照管牛群、使牛群兴旺。是哪十一项呢？

二 诸比丘！在此，有牧牛人不能辨认(牛的)形色，不善于辨别特征，不清除(寄生虫的)卵，不覆盖(牛的)伤口，不(为牛)熏烟驱虫，不知道渡口，不知道饮水处，不知道(安全)的道路，不善于选择牧场，榨奶一点不剩，并且对那些作为牛群父亲、牛群领导者的公牛们，不能给予格外的尊敬。

诸比丘！具备这十一项条件的牧牛人，不能够照管牛群、使牛群兴旺。

三 诸比丘！就像这样，具备十一项品质的比丘，不能够在此法和律中获得成长、增进和广布。是哪十一项呢？

四 诸比丘！在此，有比丘不能辨认色，不善于辨别特征，不清除(烦恼的)虫卵，不覆盖伤口，不熏烟驱虫，不知道渡口，不知道饮水处，不知道(安全的)道路，不善于选择牧场，榨奶一点不剩，并且对那些长老、耆宿、久出家、僧团之父、僧团领导者的比丘们，不能给予格外的尊敬。

诸比丘！如何是比丘不能辨认色呢？

五 诸比丘！在此，比丘对于任何色，不能如实地了知：‘这是四大元素，以及四大元素所衍生的色。’

诸比丘！像这样，就是比丘不能辨认色。

诸比丘！如何是比丘不善于辨别特征呢？

六 诸比丘！在此，比丘不能如实地了知：‘愚人有愚人的业的特征，智者有智者的业的特征。’

诸比丘！像这样，就是比丘不善于辨别特征。

诸比丘！如何是比丘不清除(烦恼的)虫卵呢？

七 诸比丘！在此，比丘对于已生起的欲寻（感官欲念的思惟），容忍它，不舍弃、不去除、不终结、不使它消失；[容忍]已生起的瞋寻，[不舍弃、不去除、不终结、不使它消失；][容忍]已生起的害寻，[不舍弃、不去除、不终结、不使它消失；]对于不断生起的邪恶、不善法，容忍它们，不舍弃、不去除、不终结、不使它们消失。

诸比丘！像这样，就是比丘不清除(烦恼的)虫卵。

诸比丘！如何是比丘不覆盖伤口呢？

八 诸比丘！在此，比丘用眼看到色后，执取形相、执取细节；因为他住于不防护眼根，贪婪、忧愁等邪恶、不善法就会流入，他不去实践对眼根的防护；他不守护眼根，不致力于眼根的防护。用耳听到声后……用鼻嗅到香后……用舌尝到味后……用身触到所触后……用意认识到法后，执取形相、执取细节；因为他住于不防护意根，贪婪、忧愁等邪恶、不善法就会流入，他不去实践对意根的防护；他不守护意根，不致力于意根的防护。

诸比丘！像这样，就是比丘不覆盖伤口。

诸比丘！如何是比丘不熏烟驱虫呢？

九 诸比丘！在此，比丘对于所听闻、所学习的法，不向他人详细地解说。

诸比丘！像这样，就是比丘不熏烟驱虫。

诸比丘！如何是比丘不知道渡口呢？

一〇 诸比丘！在此，比丘对那些博学、传承教法、受持法、受持律、掌握论母的比丘们，不能适时地前去请教、询问：‘尊者！这是怎么回事？这其中的意义是什么？’那些具寿者们便不能为他阐明未阐明之处，不能解释未解释清楚之处，不能在各种令人生疑的法上消除他的疑惑。

诸比丘！像这样，就是比丘不知道渡口。

诸比丘！如何是比丘不知道饮水处呢？

一一 诸比丘！在此，比丘在听闻如来所阐述的法和律时，不能领会义理的光明，不能领会法的光明，不能获得与法相应的喜悦。

诸比丘！像这样，就是比丘不知道饮水处。

诸比丘！如何是比丘不知道(安全的)道路呢？

一二 诸比丘！在此，比丘不能如实地了知神圣的八正道。

诸比丘！像这样，就是比丘不知道(安全的)道路。

诸比丘！如何是比丘不善于选择牧场呢？

一三 诸比丘！在此，比丘不能如实地了知四念住。

诸比丘！像这样，就是比丘不善于选择牧场。

诸比丘！如何是比丘榨奶一点不剩呢？

一四 诸比丘！在此，当有信心的居士们主动供养衣服、食物、住所、病者所需的医药和资具时，比丘接受供养却不知道适量。

诸比丘！像这样，就是比丘榨奶一点不剩。

诸比丘！如何是比丘对那些长老、耆宿、久出家、僧团之父、僧团领导者的比丘们，不能给予格外的尊敬呢？

一五 诸比丘！在此，比丘对于那些长老、耆宿、久出家、僧团之父、僧团领导者的比丘们，无论在公开场合还是私下，都不能展现慈爱的身业……不能展现慈爱的语业……不能展现慈爱的意业。

诸比丘！像这样，就是比丘对那些长老、耆宿、久出家、僧团之父、僧团领导者的比丘们，不能给予格外的尊敬。

诸比丘！具备这十一项品质的比丘，不能够在此法和律中获得成长、增进和广布。

一六 诸比丘！具备十一项条件的牧牛人能够照管牛群、使牛群兴旺。是哪十一项呢？

一七 诸比丘！在此，有牧牛人，了知(牛的)形色，善于辨别特征，清除(寄生虫的)卵，覆盖(牛的)伤口，(为牛)熏烟驱虫，知道渡口，知道饮水处，知道(安全)的道路，善于选择牧场，榨奶留有余地，并且对那些作为牛群父亲、牛群领导者的公牛们，能给予格外的尊敬。

诸比丘！具备这十一项条件的牧牛人能够照管牛群、使牛群兴旺。

一八 诸比丘！就像这样，具备十一项品质的比丘能够在此法和律中获得成长、增进和广布。是哪十一项呢？

一九 诸比丘！在此，有比丘，了知色，善于辨别特征，清除(烦恼的)虫卵，覆盖伤口，熏烟驱虫，知道渡口，知道饮水处，知道(安全的)道路，善于选择牧场，榨奶留有余地，并且对那些长老、耆宿、久出家、僧团之父、僧团领导者的比丘们，能给予格外的尊敬。

诸比丘！如何是比丘了知色呢？

二〇 诸比丘！在此，比丘对于任何色，能如实地了知：‘这是四大元素，以及四大元素所衍生的色。’

诸比丘！如果能这样，就是比丘了知色。

诸比丘！如何是比丘善于辨别特征呢？

二一 诸比丘！在此，比丘能如实地了知：‘愚人有愚人的业的特征，智者有智者的业的特征。’

诸比丘！如果能这样，就是比丘善于辨别特征。

诸比丘！如何是比丘清除(烦恼的)虫卵呢？

二二 诸比丘！在此，比丘对于已生起的欲寻（感官欲念的思惟），不容忍它，舍弃、去除、终结、使它消失；[不容忍]已生起的瞋寻，[舍弃、去除、终结、使它消失；][不容忍]已生起的害寻，[舍弃、去除、终结、使它消失；]对于不断生起的邪恶、不善法，不容忍它们，舍弃、去除、终结、使它们消失。

诸比丘！如果能这样，就是比丘清除(烦恼的)虫卵。

诸比丘！如何是比丘覆盖伤口呢？

二三 诸比丘！在此，比丘用眼看到色后，不执取形相、不执取细节；因为若住于不防护眼根，贪婪、忧愁等邪恶、不善法就会流入，他去实践对眼根的防护；他守护眼根，致力于眼根的防护。用耳听到声后……用鼻嗅到香后……用舌尝到味后……用身触到所触后……用意认识到法后，不执取形相、不执取细节；因为若住于不防护意根，贪婪、忧愁等邪恶、不善法就会流入，他去实践对意根的防护；他守护意根，致力于意根的防护。

诸比丘！如果能这样，就是比丘覆盖伤口。

诸比丘！如何是比丘熏烟驱虫呢？

二四 诸比丘！在此，比丘对于所听闻、所学习的法，能向他人详细地解说。

诸比丘！如果能这样，就是比丘熏烟驱虫。

诸比丘！如何是比丘知道渡口呢？

二五 诸比丘！在此，比丘对那些博学、传承教法、受持法、受持律、掌握论母的比丘们，能适时地前去请教、询问：‘尊者！这是怎么回事？这其中的意义是什么？’那些具寿者们便能为他阐明未阐明之处，解释未解释清楚之处，在各种令人生疑的法上消除他的疑惑。

诸比丘！如果能这样，就是比丘知道渡口。

诸比丘！如何是比丘知道饮水处呢？

二六 诸比丘！在此，比丘在听闻如来所阐述的法和律时，能领会义理的光明，能领会法的光明，能获得与法相应的喜悦。

诸比丘！如果能这样，就是比丘知道饮水处。

诸比丘！如何是比丘知道(安全的)道路呢？

二七 诸比丘！在此，比丘能如实地了知神圣的八正道。

诸比丘！如果能这样，就是比丘知道(安全的)道路。

诸比丘！如何是比丘善于选择牧场呢？

二八 诸比丘！在此，比丘能如实地了知四念住。

诸比丘！如果能这样，就是比丘善于选择牧场。

诸比丘！如何是比丘榨奶留有余地呢？

二九 诸比丘！在此，当有信心的居士们主动供养衣服、食物、住所、病者所需的医药和资具时，比丘接受供养知道适量。

诸比丘！如果能这样，就是比丘榨奶留有余地。

诸比丘！如何是比丘对那些长老、耆宿、久出家、僧团之父、僧团领导者的比丘们，能给予格外的尊敬呢？

三〇 诸比丘！在此，比丘对于那些长老、耆宿、久出家、僧团之父、僧团领导者的比丘们，无论在公开场合还是私下，都能展现慈爱的身业……展现慈爱的语业……展现慈爱的意业。

诸比丘！如果能这样，就是比丘对那些长老、耆宿、久出家、僧团之父、僧团领导者的比丘们，能给予格外的尊敬。

诸比丘！具备这十一项品质的比丘能够在此法和律中获得成长、增进和广布。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《11》Ekādasaka 十一集 (AN 11, 1-671)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 11.1-671)/1.2 Anussativagga 忆念品 (AN 11.11-21)”

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【经名】 1.2.8 Paṭhamasamādhisutta 三昧之一 (AN 11.18)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Paṭhamasamādhisuttaṃ

18. [a. ni. 10.6] Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –

“Siyā nu kho, bhante, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa, na tejasmiṃ tejosaññī assa, na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā”ti?

“Siyā, bhikkhave, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa…pe. … yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā”ti.

“Yathā kathaṃ pana, bhante, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa…pe… yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā”ti?

“Idha, bhikkhave, bhikkhu evaṃsaññī hoti – ‘etaṃ santaṃ etaṃ paṇītaṃ, yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti. Evaṃ kho, bhikkhave, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa, na tejasmiṃ tejosaññī assa, na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

三昧之一

一 这时，众多比丘来到世尊那里，到了之后，向世尊行礼，然后坐在一边。坐在一边的那些比丘对世尊这样说：

“尊者！比丘是否可能获得这样的三摩地成就？即：对地没有地的想（认知），对水没有水的想，对火没有火的想，对风没有风的想，对空无边处没有空无边处的想，对识无边处没有识无边处的想，对无所有处没有无所有处的想，对非想非非想处没有非想非非想处的想，对此世没有此世的想，对他世没有他世的想，对于所见、所闻、所觉、所知、所得、所求，以及意思维的一切，也都没有(对它们的)想，然而却仍然有想？”

“诸比丘！比丘可能获得这样的三摩地成就，即：对地没有地的想，[对水没有水的想，对火没有火的想，对风没有风的想，对空无边处没有空无边处的想，对识无边处没有识无边处的想，对无所有处没有无所有处的想，对非想非非想处没有非想非非想处的想，对此世没有此世的想，对他世没有他世的想，]对于所见、所闻、所觉、所知、所得、所求，以及意思维的一切，也都没有(对它们的)想，然而却仍然有想。”

“尊者！那么，比丘如何才能获得这样的三摩地成就呢？即：对地没有地的想，[对水没有水的想，对火没有火的想，对风没有风的想，对空无边处没有空无边处的想，对识无边处没有识无边处的想，对无所有处没有无所有处的想，对非想非非想处没有非想非非想处的想，对此世没有此世的想，对他世没有他世的想，]对于所见、所闻、所觉、所知、所得、所求，以及意思维的一切，也都没有(对它们的)想，然而却仍然有想？”

二 “诸比丘！在此，比丘持有这样的想（认知）：‘这是寂静的，这是殊胜的，也就是：一切行的平息，一切执取的彻底去除，渴爱的灭尽，离欲，寂灭，涅槃。’诸比丘！如果能这样，比丘就能获得这样的三摩地成就，即：对地没有地的想，对水没有水的想，对火没有火的想，对风没有风的想，对空无边处没有空无边处的想，对识无边处没有识无边处的想，对无所有处没有无所有处的想，对非想非非想处没有非想非非想处的想，对此世没有此世的想，对他世没有他世的想，对于所见、所闻、所觉、所知、所得、所求，以及意思维的一切，也都没有(对它们的)想，然而却仍然有想。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《11》Ekādasaka 十一集 (AN 11, 1-671)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 11.1-671)/1.2 Anussativagga 忆念品 (AN 11.11-21)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.9 Dutiyasamādhisutta 三昧之二 (AN 11.19)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Dutiyasamādhisuttaṃ

19. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Siyā nu kho bhikkhave, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa…pe… na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā”ti? “Bhagavaṃmūlakā no, bhante, dhammā bhagavaṃnettikā bhagavaṃpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṃyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.

“Tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Siyā, bhikkhave, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa…pe… yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā”ti.

“Yathā kathaṃ pana, bhante, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa…pe… yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā”ti?

“Idha, bhikkhave, bhikkhu evaṃsaññī hoti – ‘etaṃ santaṃ etaṃ paṇītaṃ, yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti. Evaṃ kho, bhikkhave, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa…pe. … yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā”ti. Navamaṃ.

☸---------------------------------------------------------------------

三昧之二

一 这时，世尊对比丘们说：

“诸比丘！”

“尊者！”

那些比丘回应世尊。世尊便说：

“诸比丘！比丘是否可能获得这样的三摩地成就？即：对地没有地的想，对水没有水的想，对火没有火的想，对风没有风的想，对空无边处没有空无边处的想，对识无边处没有识无边处的想，对无所有处没有无所有处的想，对非想非非想处没有非想非非想处的想，对此世没有此世的想，对他世没有他世的想，对于所见、所闻、所觉、所知、所得、所求，以及意思维的一切，也都没有(对它们的)想，然而却仍然有想？”

“尊者！对我们来说，法以世尊为根本，以世尊为指引，以世尊为皈依处。善哉，尊者！请世尊解释这番话的意义吧。比丘们听闻世尊的教导后，将会谨记受持。”

“那么，诸比丘！仔细听！好好地放在心上！我将要说了。”

“是的！尊者！”

那些比丘回应世尊。世尊便说：

二 “诸比丘！比丘可能获得这样的三摩地成就，即：对地没有地的想，[对水没有水的想，对火没有火的想，对风没有风的想，对空无边处没有空无边处的想，对识无边处没有识无边处的想，对无所有处没有无所有处的想，对非想非非想处没有非想非非想处的想，对此世没有此世的想，对他世没有他世的想，]对于所见、所闻、所觉、所知、所得、所求，以及意思维的一切，也都没有(对它们的)想，然而却仍然有想。”

“尊者！那么，比丘如何才能获得这样的三摩地成就呢？即：对地没有地的想，[对水没有水的想，对火没有火的想，对风没有风的想，对空无边处没有空无边处的想，对识无边处没有识无边处的想，对无所有处没有无所有处的想，对非想非非想处没有非想非非想处的想，对此世没有此世的想，对他世没有他世的想，]对于所见、所闻、所觉、所知、所得、所求，以及意思维的一切，也都没有(对它们的)想，然而却仍然有想？”

三 “诸比丘！在此，比丘持有这样的想（认知）：‘这是寂静的，这是殊胜的，也就是：一切行的平息，一切执取的彻底去除、渴爱的灭尽、离欲、寂灭、涅槃。’诸比丘！如果能这样，比丘就能获得这样的三摩地成就，即：对地没有地的想，对水没有水的想，对火没有火的想，对风没有风的想，对空无边处没有空无边处的想，对识无边处没有识无边处的想，对无所有处没有无所有处的想，对非想非非想处没有非想非非想处的想，对此世没有此世的想，对他世没有他世的想，对于所见、所闻、所觉、所知、所得、所求，以及意思维的一切，也都没有(对它们的)想，然而却仍然有想。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《11》Ekādasaka 十一集 (AN 11, 1-671)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 11.1-671)/1.2 Anussativagga 忆念品 (AN 11.11-21)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.10 Tatiyasamādhisutta 三昧之三 (AN 11.20)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Tatiyasamādhisuttaṃ

20. [a. ni. 10.7] Atha kho sambahulā bhikkhū yenāyasmā sāriputto tenupasaṅkamiṃsu; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū āyasmantaṃ sāriputtaṃ etadavocuṃ –

“Siyā nu kho, āvuso sāriputta, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa…pe… yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā”ti? “Siyā, āvuso, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa…pe… yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā”ti.

“Yathā kathaṃ pana, āvuso sāriputta, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa…pe… yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā”ti?

“Idha, āvuso, bhikkhu evaṃsaññī hoti – ‘etaṃ santaṃ etaṃ paṇītaṃ, yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti. Evaṃ kho, āvuso, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa…pe… yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā”ti. Dasamaṃ.

☸---------------------------------------------------------------------

三昧之三

一 这时，众多比丘来到具寿舍利弗那里，到了之后，与具寿舍利弗互相问候，说了些令人愉快、值得忆念的话后，坐在一边。坐在一边的那些比丘对具寿舍利弗这样说：

“朋友舍利弗！比丘是否可能获得这样的三摩地成就？即：对地没有地的想，对水没有水的想，对火没有火的想，对风没有风的想，对空无边处没有空无边处的想，对识无边处没有识无边处的想，对无所有处没有无所有处的想，对非想非非想处没有非想非非想处的想，对此世没有此世的想，对他世没有他世的想，对于所见、所闻、所觉、所知、所得、所求，以及意思维的一切，也都没有(对它们的)想，然而却仍然有想？”

“朋友们！比丘可能获得这样的三摩地成就，即：对地没有地的想，[对水没有水的想，对火没有火的想，对风没有风的想，对空无边处没有空无边处的想，对识无边处没有识无边处的想，对无所有处没有无所有处的想，对非想非非想处没有非想非非想处的想，对此世没有此世的想，对他世没有他世的想，]对于所见、所闻、所觉、所知、所得、所求，以及意思维的一切，也都没有(对它们的)想，然而却仍然有想。”

“朋友舍利弗！那么，比丘如何才能获得这样的三摩地成就呢？即：对地没有地的想，[对水没有水的想，对火没有火的想，对风没有风的想，对空无边处没有空无边处的想，对识无边处没有识无边处的想，对无所有处没有无所有处的想，对非想非非想处没有非想非非想处的想，对此世没有此世的想，对他世没有他世的想，]对于所见、所闻、所觉、所知、所得、所求，以及意思维的一切，也都没有(对它们的)想，然而却仍然有想？”

二 “朋友们！在此，比丘持有这样的想（认知）：‘这是寂静的，这是殊胜的，也就是：一切行的平息，一切执取的彻底去除、渴爱的灭尽、离欲、寂灭、涅槃。’诸比丘！如果能这样，比丘就能获得这样的三摩地成就，即：对地没有地的想，对水没有水的想，对火没有火的想，对风没有风的想，对空无边处没有空无边处的想，对识无边处没有识无边处的想，对无所有处没有无所有处的想，对非想非非想处没有非想非非想处的想，对此世没有此世的想，对他世没有他世的想，对于所见、所闻、所觉、所知、所得、所求，以及意思维的一切，也都没有(对它们的)想，然而却仍然有想。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《11》Ekādasaka 十一集 (AN 11, 1-671)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 11.1-671)/1.2 Anussativagga 忆念品 (AN 11.11-21)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.11 Catutthasamādhisutta 三昧之四 (AN 11.21)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Catutthasamādhisuttaṃ

21. Tatra kho āyasmā sāriputto bhikkhū āmantesi – “siyā nu kho, āvuso, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa, na tejasmiṃ tejosaññī assa, na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā”ti?

“Dūratopi kho mayaṃ, āvuso, āgaccheyyāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṃ. Sādhu vatāyasmantaṃyeva sāriputtaṃ paṭibhātu etassa bhāsitassa attho. Āyasmato sāriputtassa sutvā bhikkhū dhāressantī”ti.

“Tenahāvuso, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

“Siyā, āvuso bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa…pe… yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā”ti.

“Yathā kathaṃ panāvuso, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa…pe… yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā”ti?

“Idha, āvuso, bhikkhu evaṃsaññī hoti – ‘etaṃ santaṃ etaṃ paṇītaṃ, yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti. Evaṃ kho, āvuso, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṃ pathavisaññī assa, na āpasmiṃ āposaññī assa, na tejasmiṃ tejosaññī assa, na vāyasmiṃ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā tatrāpi na saññī assa; saññī ca pana assā”ti. Ekādasamaṃ.

Anussativaggo dutiyo.

Tassuddānaṃ –

Dve vuttā mahānāmena, nandiyena subhūtinā;

Mettā aṭṭhako gopālo, cattāro ca samādhināti.

☸---------------------------------------------------------------------

三昧之四

一 这时，具寿舍利弗对比丘们说：

“朋友们！比丘是否可能获得这样的三摩地成就？即：对地没有地的想，对水没有水的想，对火没有火的想，对风没有风的想，对空无边处没有空无边处的想，对识无边处没有识无边处的想，对无所有处没有无所有处的想，对非想非非想处没有非想非非想处的想，对此世没有此世的想，对他世没有他世的想，]对于所见、所闻、所觉、所知、所得、所求，以及意思维的一切，也都没有(对它们的)想，然而却仍然有想？”

“朋友！我们为了能从具寿舍利弗这里了解这番话的意义，即使从远方也会前来。善哉，请具寿舍利弗解释这番话的意义吧。比丘们听闻具寿舍利弗的教导后，将会谨记受持。”

“那么，朋友们！仔细听！好好地放在心上！我将要说了。”

“是的！朋友！”

那些比丘回应具寿舍利弗。具寿舍利弗便说：

二 “朋友们！比丘可能获得这样的三摩地成就，即：对地没有地的想，对水没有水的想，对火没有火的想，对风没有风的想，对空无边处没有空无边处的想，对识无边处没有识无边处的想，对无所有处没有无所有处的想，对非想非非想处没有非想非非想处的想，对此世没有此世的想，对他世没有他世的想，]对于所见、所闻、所觉、所知、所得、所求，以及意思维的一切，也都没有(对它们的)想，然而却仍然有想。”

“朋友舍利弗！那么，比丘如何才能获得这样的三摩地成就呢？即：对地没有地的想，[对水没有水的想，对火没有火的想，对风没有风的想，对空无边处没有空无边处的想，对识无边处没有识无边处的想，对无所有处没有无所有处的想，对非想非非想处没有非想非非想处的想，对此世没有此世的想，对他世没有他世的想，]对于所见、所闻、所觉、所知、所得、所求，以及意思维的一切，也都没有(对它们的)想，然而却仍然有想？”

三 “朋友们！在此，比丘持有这样的想（认知）：‘这是寂静的，这是殊胜的，也就是：一切行的平息，一切执取的彻底去除、渴爱的灭尽、离欲、寂灭、涅槃。’朋友们！如果能这样，比丘就能获得这样的三摩地成就，即：对地没有地的想，对水没有水的想，对火没有火的想，对风没有风的想，对空无边处没有空无边处的想，对识无边处没有识无边处的想，对无所有处没有无所有处的想，对非想非非想处没有非想非非想处的想，对此世没有此世的想，对他世没有他世的想，对于所见、所闻、所觉、所知、所得、所求，以及意思维的一切，也都没有(对它们的)想，然而却仍然有想。”

第二 忆念品[完]

摄颂曰

（一～二）二篇摩诃男、（三）难提、

（四）须菩提、（五）慈

（六）第十（应为第八？按前后文，或指慈心八境）、（七）牧牛者、

（八～一一）四篇三昧。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《11》Ekādasaka 十一集 (AN 11, 1-671)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 11.1-671)/1.3 Sāmaññavagga 沙门法品 (AN 11.22-501)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.1--8 于眼等八经 (AN 11.22-29)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Sāmaññavaggo

22-29. “Ekādasahi, bhikkhave, aṅgehi samannāgato gopālako abhabbo gogaṇaṃ pariharituṃ phātiṃ kātuṃ. Katamehi ekādasahi? Idha, bhikkhave, gopālako na rūpaññū hoti, na lakkhaṇakusalo hoti, na āsāṭikaṃ hāretā hoti, na vaṇaṃ paṭicchādetā hoti, na dhūmaṃ kattā hoti, na titthaṃ jānāti, na pītaṃ jānāti, na vīthiṃ jānāti, na gocarakusalo hoti, anavasesadohī ca hoti, ye te usabhā gopitaro gopariṇāyakā te na atirekapūjāya pūjetā hoti – imehi kho, bhikkhave, ekādasahi aṅgehi samannāgato gopālako abhabbo gogaṇaṃ pariharituṃ phātiṃ kātuṃ.

“Evamevaṃ kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu abhabbo cakkhusmiṃ aniccānupassī viharituṃ…pe… abhabbo cakkhusmiṃ dukkhānupassī viharituṃ… abhabbo cakkhusmiṃ anattānupassī viharituṃ… abhabbo cakkhusmiṃ khayānupassī viharituṃ… abhabbo cakkhusmiṃ vayānupassī viharituṃ… abhabbo cakkhusmiṃ virāgānupassī viharituṃ… abhabbo cakkhusmiṃ nirodhānupassī viharituṃ… abhabbo cakkhusmiṃ paṭinissaggānupassī viharituṃ”.

☸---------------------------------------------------------------------

沙门法品

于眼等八经

一 “诸比丘！具备十一项条件的牧牛人，不能够照管牛群、使牛群兴旺。是哪十一项呢？

二 诸比丘！在此，有牧牛人不能辨认(牛的)形色，不善于辨别特征，不清除(寄生虫的)卵，不覆盖(牛的)伤口，不(为牛)熏烟驱虫，不知道渡口，不知道饮水处，不知道(安全)的道路，不善于选择牧场，榨奶一点不剩，并且对那些作为牛群父亲、牛群领导者的公牛们，不能给予格外的尊敬。

诸比丘！具备这十一项条件的牧牛人，不能够照管牛群、使牛群兴旺。

三 诸比丘！就像这样，具备这十一项品质的比丘，不能够持续地观察眼(根)的无常而住……不能够持续地观察眼(根)的苦而住……不能够持续地观察眼(根)的无我而住……不能够持续地观察眼(根)的坏灭而住……不能够持续地观察眼(根)的消逝而住……不能够持续地观察眼(根)的离欲而住……不能够持续地观察眼(根)的寂灭而住……不能够持续地观察眼(根)的放舍而住……”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《11》Ekādasaka 十一集 (AN 11, 1-671)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 11.1-671)/1.3 Sāmaññavagga 沙门法品 (AN 11.22-501)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.9--48 于耳等四十经 (AN 11.30-69)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

30-69. …Sotasmiṃ… ghānasmiṃ… jivhāya… kāyasmiṃ… manasmiṃ….

☸---------------------------------------------------------------------

于耳等四十经

不能够[持续地观察]于耳(根)……于鼻(根)……于舌(根)……于身(根)……于意(根)……[的无常、苦、无我、坏灭、消逝、离欲、寂灭、放舍而住。]

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《11》Ekādasaka 十一集 (AN 11, 1-671)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 11.1-671)/1.3 Sāmaññavagga 沙门法品 (AN 11.22-501)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.49--96 于色等四十八经 (AN 11.70-117)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

70-117. …Rūpesu… saddesu… gandhesu… rasesu… phoṭṭhabbesu… dhammesu….

☸---------------------------------------------------------------------

于色等四十八经

[不能够持续地观察]于色……于声……于香……于味……于所触……于法……[的无常、苦、无我、坏灭、消逝、离欲、寂灭、放舍而住。]

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《11》Ekādasaka 十一集 (AN 11, 1-671)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 11.1-671)/1.3 Sāmaññavagga 沙门法品 (AN 11.22-501)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.97--144 于眼识等四十八经 (AN 11.118-165)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

118-165. …Cakkhuviññāṇe… sotaviññāṇe… ghānaviññāṇe… jivhāviññāṇe… kāyaviññāṇe… manoviññāṇe….

☸---------------------------------------------------------------------

于眼识等四十八经

[不能够持续地观察]于眼识……于耳识……于鼻识……于舌识……于身识……于意识……[的无常、苦、无我、坏灭、消逝、离欲、寂灭、放舍而住。]

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《11》Ekādasaka 十一集 (AN 11, 1-671)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 11.1-671)/1.3 Sāmaññavagga 沙门法品 (AN 11.22-501)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.145--192 于眼触等四十八经 (AN 11.166-213)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

166-213. …Cakkhusamphasse… sotasamphasse… ghānasamphasse… jivhāsamphasse … kāyasamphasse… manosamphasse….

☸---------------------------------------------------------------------

于眼触等四十八经

[不能够持续地观察]于眼触……于耳触……于鼻触……于舌触……于身触……于意触……[的无常、苦、无我、坏灭、消逝、离欲、寂灭、放舍而住。]

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《11》Ekādasaka 十一集 (AN 11, 1-671)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 11.1-671)/1.3 Sāmaññavagga 沙门法品 (AN 11.22-501)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.193--240 关于眼受等四十八经 (AN 11.214-261)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

214-261. …Cakkhusamphassajāya vedanāya… sotasamphassajāya vedanāya… ghānasamphassajāya vedanāya… jivhāsamphassajāya vedanāya… kāyasamphassajāya vedanāya… manosamphassajāya vedanāya….

☸---------------------------------------------------------------------

关于眼受等四十八经

由眼触所生的感受……由耳触所生的感受……由鼻触所生的感受……由舌触所生的感受……由身触所生的感受……由意触所生的感受……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《11》Ekādasaka 十一集 (AN 11, 1-671)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 11.1-671)/1.3 Sāmaññavagga 沙门法品 (AN 11.22-501)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.241--288 关于色想等四十八经 (AN 11.262-309)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

262-309. …Rūpasaññāya… saddasaññāya… gandhasaññāya… rasasaññāya… phoṭṭhabbasaññāya … dhammasaññāya….

☸---------------------------------------------------------------------

关于色想等四十八经

于色想……于声想……于香想……于味想……于所触想……于法想……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《11》Ekādasaka 十一集 (AN 11, 1-671)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 11.1-671)/1.3 Sāmaññavagga 沙门法品 (AN 11.22-501)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.289--336 关于色思等四十八经 (AN 11.310-357)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

310-357. …Rūpasañcetanāya… saddasañcetanāya… gandhasañcetanāya… rasasañcetanāya… phoṭṭhabbasañcetanāya… dhammasañcetanāya….

☸---------------------------------------------------------------------

关于色思等四十八经

于色思……于声思……于香思……于味思……于所触思……于法思……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《11》Ekādasaka 十一集 (AN 11, 1-671)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 11.1-671)/1.3 Sāmaññavagga 沙门法品 (AN 11.22-501)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.337--384 关于色爱等四十八经 (AN 11.358-405)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

358-405. …Rūpataṇhāya… saddataṇhāya… gandhataṇhāya… rasataṇhāya… phoṭṭhabbataṇhāya… dhammataṇhāya….

☸---------------------------------------------------------------------

关于色爱等四十八经

于色爱……于声爱……于香爱……于味爱……于所触爱……于法爱……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《11》Ekādasaka 十一集 (AN 11, 1-671)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 11.1-671)/1.3 Sāmaññavagga 沙门法品 (AN 11.22-501)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.385--432 关于色寻等四十八经 (AN 11.406-453)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

406-453. …Rūpavitakke… saddavitakke… gandhavitakke… rasavitakke… phoṭṭhabbavitakke… dhammavitakke….

☸---------------------------------------------------------------------

关于色寻等四十八经

于色寻……于声寻……于香寻……于味寻……于所触寻……于法寻……

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《11》Ekādasaka 十一集 (AN 11, 1-671)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 11.1-671)/1.3 Sāmaññavagga 沙门法品 (AN 11.22-501)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.433--480 关于色伺等四十八经 (AN 11.454-501)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

454-501. …Rūpavicāre… saddavicāre… gandhavicāre… rasavicāre… phoṭṭhabbavicāre… dhammavicāre aniccānupassī viharituṃ… dukkhānupassī viharituṃ… anattānupassī viharituṃ… khayānupassī viharituṃ… vayānupassī viharituṃ… virāgānupassī viharituṃ… nirodhānupassī viharituṃ… paṭinissaggānupassī viharituṃ…pe….

☸---------------------------------------------------------------------

关于色伺等四十八经

于色伺……于声伺……于香伺……于味伺……于所触伺……不能于法伺随观无常而住……随观苦……随观无我……随观灭尽……随观消逝……随观离贪……随观止灭……随观舍离而住。

四 诸比丘！具备这十一项特质的牧牛人，能够守护并增益牛群。是哪十一项呢？

五 诸比丘！这里的牧牛人，能识别色（牛的种类），[了解（牛的）特征，清除虫卵，覆盖包扎伤口，熏烟驱虫，知道渡口，知道饮水处，知道路径，了解牧地，榨奶时留存一些，特别尊敬那些公牛、牛父、牛群领导者。

诸比丘！具备这十一项特质的牧牛人，能够守护并增益牛群。]

六 诸比丘！同样的，具备十一法的比丘，能够于眼随观无常而住……乃至……随观舍离而住。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《11》Ekādasaka 十一集 (AN 11, 1-671)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 11.1-671)/1.4 Rāgapeyyāla 贪中略品 (AN 11.502-671)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.1 了知贪 (AN 11.502)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Rāgapeyyālaṃ

502. “Rāgassa, bhikkhave, abhiññāya ekādasa dhammā bhāvetabbā. Katame ekādasa? Paṭhamaṃ jhānaṃ, dutiyaṃ jhānaṃ, tatiyaṃ jhānaṃ, catutthaṃ jhānaṃ, mettācetovimutti, karuṇācetovimutti, muditācetovimutti, upekkhācetovimutti, ākāsānañcāyatanaṃ, viññāṇañcāyatanaṃ, ākiñcaññāyatanaṃ – rāgassa, bhikkhave, abhiññāya ime ekādasa dhammā bhāvetabbā.

☸---------------------------------------------------------------------

贪中略品

了知贪

一 “诸比丘！为了了知贪欲，应当修习十一法。是哪十一法呢？

二 即初禅、第二禅、第三禅、第四禅、慈心解脱、悲心解脱、喜心解脱、

舍心解脱、空无边处、识无边处、无所有处。

诸比丘！为了了知贪欲，应当修习这十一法。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《11》Ekādasaka 十一集 (AN 11, 1-671)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 11.1-671)/1.4 Rāgapeyyāla 贪中略品 (AN 11.502-671)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.2--10 遍知贪至舍离等九经 (AN 11.503-511)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

503-511. “Rāgassa, bhikkhave, pariññāya… parikkhayāya… pahānāya… khayāya… vayāya… virāgāya… nirodhāya… cāgāya… paṭinissaggāya… ime ekādasa dhammā bhāvetabbā.

☸---------------------------------------------------------------------

遍知贪至舍离等九经

一 “诸比丘！为了遍知贪欲……为了灭尽……为了断除……为了灭……为了消逝……为了离贪

……为了止灭……为了舍弃……为了舍离[贪欲]，应当修习这十一法。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2555.7.21 释如戒 法师 初校】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【4】Aṅguttaranikāya 增支部经典 (AN 1-11, 7231)/《11》Ekādasaka 十一集 (AN 11, 1-671)/1. Paṭhamapaṇṇāsaka 初五十经篇 (AN 11.1-671)/1.4 Rāgapeyyāla 贪中略品 (AN 11.502-671)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4.11--170 了知瞋至舍离等一六０经 (AN 11.512-671)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

512-671. “Dosassa …pe… mohassa… kodhassa… upanāhassa… makkhassa… paḷāsassa… issāya… macchariyassa… māyāya… sāṭheyyassa… thambhassa… sārambhassa… mānassa… atimānassa… madassa… pamādassa abhiññāya…pe… pariññāya… parikkhayāya… pahānāya… khayāya… vayāya… virāgāya… nirodhāya… cāgāya… paṭinissaggāya ime ekādasa dhammā bhāvetabbā”ti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

Rāgapeyyālaṃ niṭṭhitaṃ.

Nava suttasahassāni, bhiyyo pañcasatāni ca [pañca suttasatāni ca (aṭṭha.)];

Sattapaññāsa suttantā [suttāni (aṭṭha.)], aṅguttarasamāyutā [honti aṅguttarāgame (aṭṭha.)] ti.

Ekādasakanipātapāḷi niṭṭhitā.

Aṅguttaranikāyo samatto.

☸---------------------------------------------------------------------

了知瞋至舍离等一六０经

二 [诸比丘！为了了知] 瞋[恚]……[愚]痴……忿怒……怨恨……（品质的）隐藏……（竞争性的）轻视……嫉妒……

悭吝……欺诈……狡猾……顽固……激烈竞争……慢……过慢……骄慢……放逸……为了了知……为了

遍知……为了灭尽……为了断除……为了灭……为了消逝……为了离贪……为了止灭……为了舍弃……为了舍离，当

修习此十一法。”

世尊这样说完后，那些比丘听闻世尊所说，心满意足，欢喜奉行。

增支部合计

九千五百五十七经。

十一集 终

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2564.3.6 心 法师 修订】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《1》Khuddakapāṭhapāḷi 小诵经 (Khp 1-9, 9)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1. Saraṇattaya 三皈依 (Khp 1)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

Namo tassa bhagavato arahato sammāsambuddhassa

皈命于世尊，应供阿罗汉；

独觉自现证，平等正觉者。（合掌三颂！）

Khuddakanikāye

《小部经典》

Khuddakapāṭhapāḷi

《小诵经》

1. Saraṇattayaṃ

《三皈依》

Buddhaṃ saraṇaṃ gacchāmi;

我皈依佛；

Dhammaṃ saraṇaṃ gacchāmi;

我皈依法；

Saṅghaṃ saraṇaṃ gacchāmi.

我皈依僧伽。

Dutiyampi buddhaṃ saraṇaṃ gacchāmi;

我再皈依佛；

Dutiyampi dhammaṃ saraṇaṃ gacchāmi;

我再皈依法；

Dutiyampi saṅghaṃ saraṇaṃ gacchāmi.

我再皈依僧伽。

Tatiyampi buddhaṃ saraṇaṃ gacchāmi;

我三皈依佛；

Tatiyampi dhammaṃ saraṇaṃ gacchāmi;

我三皈依法；

Tatiyampi saṅghaṃ saraṇaṃ gacchāmi.

我三皈依僧伽。

Saraṇattayaṃ [saraṇagamanaṃ niṭṭhitaṃ (syā.)] niṭṭhitaṃ.

三皈依 ～小诵经‧第一经终

～《小部经典‧小诵经‧Saraṇattaya 三皈依》(Khp 1)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2564.3.6 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《1》Khuddakapāṭhapāḷi 小诵经 (Khp 1-9, 9)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2. Dasasikkhāpada 十学处 (Khp 2)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dasasikkhāpadaṃ

十学处

1. Pāṇātipātā veramaṇī-sikkhāpadaṃ [veramaṇīsikkhāpadaṃ (sī. syā.)] samādiyāmi.

我受持禁杀生学处。

2. Adinnādānā veramaṇī-sikkhāpadaṃ samādiyāmi.

我受持禁不与取学处。

3. Abrahmacariyā veramaṇī-sikkhāpadaṃ samādiyāmi.

我受持禁非梵行学处。

4. Musāvādā veramaṇī-sikkhāpadaṃ samādiyāmi.

我受持禁妄语学处。

5. Surāmerayamajjapamādaṭṭhānā veramaṇī-sikkhāpadaṃ samādiyāmi.

我受持禁导致放逸的谷酒、果酒等酒类学处。

6. Vikālabhojanā veramaṇī-sikkhāpadaṃ samādiyāmi.

我受持禁非时食学处。

7. Nacca-gīta-vādita-visūkadassanā veramaṇī-sikkhāpadaṃ samādiyāmi.

我受持禁观听跳舞、唱歌、音乐、戏剧学处。

8. Mālā-gandha-vilepana-dhāraṇa-maṇḍana-vibhūsanaṭṭhānā veramaṇī-sikkhāpadaṃ samādiyāmi.

我受持禁佩戴花、香料、涂香、化妆、装饰品学处。

9. Uccāsayana-mahāsayanā veramaṇī-sikkhāpadaṃ samādiyāmi.

我受持禁高床、大床学处。

10. Jātarūpa-rajatapaṭiggahaṇā veramaṇī-sikkhāpadaṃ samādiyāmi.

我受持禁领受金、银学处。

Dasasikkhāpadaṃ [dasasikkhāpadaṃ niṭṭhitaṃ (syā.)] niṭṭhitaṃ.

十学处 ～小诵经‧第二经终

～《小部经典‧小诵经‧Dasasikkhāpada 十学处》(Khp 2)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《1》Khuddakapāṭhapāḷi 小诵经 (Khp 1-9, 9)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3. Dvattiṃsākāra 三十二身分 (Khp 3)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Dvattiṃsākāro

Atthi imasmiṃ kāye –

Kesā lomā nakhā dantā taco,

Maṃsaṃ nhāru [nahāru (sī. pī.), nahārū (syā. kaṃ.)] aṭṭhi [aṭṭhī (syā. kaṃ)] aṭṭhimiñjaṃ vakkaṃ,

Hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ,

Antaṃ antaguṇaṃ udariyaṃ karīsaṃ matthaluṅgaṃ [( ) sabbattha natthi, aṭṭhakathā ca dvattiṃsasaṅkhyā ca manasi kātabbā],

Pittaṃ semhaṃ pubbo lohitaṃ sedo medo,

Assu vasā kheḷo siṅghāṇikā lasikā muttanti [muttaṃ, matthake matthaluṅganti (syā.)].

Dvattiṃsākāro niṭṭhito.

☸---------------------------------------------------------------------

三 三十二身分

在此身体中有[如下部分：] 头发、体毛、指甲、牙齿、皮肤、肉、筋腱、骨、骨髓、肾脏、心脏、肝脏、肋膜、脾脏、肺、肠、肠系膜、胃中物、排泄物、[脑髓]、胆汁、痰、脓、血、汗、脂肪、泪、油膏、唾液、鼻涕、关节滑液、尿。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.4.23 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《1》Khuddakapāṭhapāḷi 小诵经 (Khp 1-9, 9)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4. Kumārapañhā 问沙弥文 (Khp 4)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

☆ 漏尽十力：➊ 善观“无常” ➾ ➋ 善观“苦”（欲如火坑） ➾ ➌ 善观“无我”（倾心出离） ➾ ➍ 善修“四念住” ➾ ➎ 善修“四正勤” ➾ ➏ 善修“四神足” ➾ ➐ 善修“五根” ➾ ➑ 善修“五力” ➾ ➒ 善修“七菩提分” ➾ ➓ 善修“八圣道分”。 (AN 10.90)

☆ 十圣居 ➾ ➊ 断五支（除五盖），➋ 具足六支（摄根门、六恒住），➌ 有一护（心正念），➍ 有四依（四明觉、四正勤），➎ 舍自谛（离戏论），➏ 求之断尽（断三求），➐ 于思无浊（断三思），➑ 身行寂静（足四禅），➒ 心善解脱（解三毒），➓ 慧善解脱（无后有）。 (AN 10.20)

4. Kumārapañhā

问沙弥文

1. “Ekaṃ nāma kiṃ”? “Sabbe sattā āhāraṭṭhitikā”.

一者为何？一切众生依食而住。

2. “Dve nāma kiṃ”? “Nāmañca rūpañca”.

二者为何？名与色。

3. “Tīṇi nāma kiṃ”? “Tisso vedanā”.

三者为何？三受。

4. “Cattāri nāma kiṃ”? “Cattāri ariyasaccāni”.

四者为何？四圣谛。

5. “Pañca nāma kiṃ”? “Pañcupādānakkhandhā”.

五者为何？五取蕴。

6. “Cha nāma kiṃ”? “Cha ajjhattikāni āyatanāni”.

六者为何？六内处。

7. “Satta nāma kiṃ”? “Satta bojjhaṅgā”.

七者为何？七菩提分（七觉支）。

8. “Aṭṭha nāma kiṃ”? “Ariyo aṭṭhaṅgiko maggo”.

八者为何？八支圣道。

9. “Nava nāma kiṃ”? “Nava sattāvāsā”.

九者为何？九众生居。

10. “Dasa nāma kiṃ”? “Dasahaṅgehi samannāgato ‘arahā’ti vuccatī”ti.

十者为何？具足十支则被称为‘阿罗汉’。

Kumārapañhā niṭṭhitā.

问沙弥文 终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2560.5.7 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《1》Khuddakapāṭhapāḷi 小诵经 (Khp 1-9, 9)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5. Maṅgalasutta 吉祥经 (Khp 5)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Maṅgalasuttaṃ

吉祥经

1. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.

【译者不详‧心法师校对：如是我闻，一时佛在舍卫城，祇树给孤独园。】

悟醒译：如是我闻。那时世尊住在舍卫城的祇树给孤独园。

（斯里兰卡留学者‧李荣熙译：如是我闻，一时，佛住在舍卫祗陀园给孤独精舍。）

法舫法师译：如是我闻，一时，佛在舍卫国祇树给孤独园。

［葛印卡内观开示：如是我闻，一时，世尊在舍卫城的祇树给孤独园，］

摘自《经集》郭良鋆译：如是我闻，从前，世尊曾经住在舍卫城给孤独园的逝多林里。

｛云庵译：如是我闻。一时，世尊住在舍卫城祇树给孤独园。｝

Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami;

【那时有一天人，在后半夜，身姿殊胜光明，遍照祇树园，来到世尊那里；】

那时，一位容色殊胜的天人，在深夜时分，以其光芒照亮了整个祇树园，来到世尊的住所。

（当时已是深夜，在后半夜时分，有一位光明天神，遍照祗树园林，来到佛的住所。）

那时有一天人，在后半夜时分，身姿光明遍照祇树园林。

［在后半夜时分，一位遍身光明的天女，遍照祇陀林园，来到佛的住所。］

这天夜晚消逝时，有一位美丽的神灵照亮整座逝多林，走到世尊那里，

｛当时有一位容姿美丽的天神，夜半过后，遍照祇树园各角落。接近世尊面前，｝

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā bhagavantaṃ gāthāya ajjhabhāsi –

【来到后顶礼世尊，然后站在一边。那位站在一边的天人以偈颂对世尊说道：】

来到后，向世尊行礼问候，站在一边。那位站在一边的天人以偈颂向世尊说：

（来到后，顶礼世尊，站在一边。天神站在一边后，以偈颂向世尊说：）

来到佛的住所。到达后顶礼世尊，退坐一面，然后以偈颂向佛说：

［来到后顶礼世尊，站在一边。天神站在一边后，以偈颂向世尊说：］

行礼问安，站在一旁。然后，这位神灵用偈颂对世尊说道：

｛敬礼世尊，站在一旁。天神以偈颂向世尊说：｝

2.

“Bahū devā manussā ca, maṅgalāni acintayuṃ; Ākaṅkhamānā sotthānaṃ, brūhi maṅgalamuttamaṃ”.

【“众多天与人，思维诸吉祥；企盼得福祉，请示最吉祥？”】

“众多天神与众人，企盼最高的福祉，思维什么是吉祥，请佛陀开示最吉祥之事。”

（“诸天与世人，思维吉祥之事，渴望诸吉祥，什么是最高的吉祥？”）

“诸天与世人，思维吉祥之事，希求幸福，什么是殊胜的吉祥？”

［“诸天与世人，思维吉祥之事，渴望诸吉祥，什么是最高的吉祥？”］

“许多神和人思索吉祥。企求幸福，请你告诉我：什么是最高的吉祥？”

｛“诸天与诸人等，思念诸吉祥；仰望诸福报，请为我说最吉祥”｝

3.

“Asevanā ca bālānaṃ, paṇḍitānañca sevanā; Pūjā ca pūjaneyyānaṃ [pūjanīyānaṃ (sī. syā. kaṃ. pī.)], etaṃ maṅgalamuttamaṃ.

【（那时世尊慈悲，以偈颂回答道：）“① 不亲近愚人，亲近智慧者；礼敬应敬者，此为最吉祥！】

［佛陀说：］“远离愚痴的人，与贤智的人交往，尊敬值得尊敬的人，这是最吉祥的。

（世尊这样回答道：“不亲近愚痴的人，应当与智者交往，尊敬有德行的人，这是最吉祥的！）

“远离愚痴的人，亲近有智慧的人，供养值得供养的人，这是殊胜的吉祥。

［“不亲近愚痴的人，亲近有智慧的人，尊敬有德行的人，这叫做最吉祥！］

“不与愚者交往，而与智者交往，崇敬值得崇敬者，这是最高的吉祥。

｛“不亲近愚痴的人，亲近贤明的人；供养应供养的人，这是最上吉祥。｝

4.

“Patirūpadesavāso ca, pubbe ca katapuññatā; Attasammāpaṇidhi [atthasammāpaṇīdhī (katthaci)] ca, etaṃ maṅgalamuttamaṃ.

【② 居住适宜地，往昔有福德；已立正誓愿，此为最吉祥！】

居住在适合的地方，过去积有善业，自身持有正当的誓愿，这是最吉祥的。

（居住在适宜的地方，往昔积有善业，自身立于正道，这是最吉祥的！）

安住在适宜的地方，因为曾作过福业，而自己修习善德，这是殊胜的吉祥。

［居住在适当的地方，积累曾作的福德，自身有正当的誓愿，这叫做最吉祥！］

住在合适的地方，前生积有功德，正确理解自我，这是最高的吉祥。

｛住在适当的地方，积累前世的福德；自身有正当的誓愿，这是最上吉祥。｝

5.

“Bāhusaccañca sippañca, vinayo ca susikkhito; Subhāsitā ca yā vācā, etaṃ maṅgalamuttamaṃ.

【③ 博学具技艺，善学于律仪；所言为善语，此为最吉祥！】

广学且具技艺，善于学习各种律仪，能说善巧的言辞，这是最吉祥的。

（广学且具技艺，严持各种戒律，言谈令人愉悦，这是最吉祥的！）

博学各种律仪，掌握真实的知识与技巧，以及善于言说，这是殊胜的吉祥。

［多闻与技艺，善持各种戒律，言谈皆是善语，这叫做最吉祥！］

学问渊博，技能高超，训练有素，富有教养，善于辞令，这是最高的吉祥。

｛多闻与技艺，调伏与善学；多说各种善语，这是最上吉祥。｝

6.

“Mātāpitu upaṭṭhānaṃ, puttadārassa saṅgaho; Anākulā ca kammantā, etaṃ maṅgalamuttamaṃ.

【④ 奉养父与母，养护妻与子；从事无扰业，此为最吉祥！】

善于侍奉父母，养护自己的妻儿，安稳地从事职业，这是最吉祥的。

（善于奉养父母，爱护妻子与儿女，从事无害的职业，这是最吉祥的！）

侍奉父母，照顾妻儿，所做的工作没有牵累，这是殊胜的吉祥。

［孝养父母亲，善护妻（夫）与子，正当的生计没有混乱，这叫做最吉祥！］

侍奉父母，爱护妻儿，做事有条不紊，这是最高的吉祥。

｛孝养父与母，妻子儿女应照顾；正当的职业没有混乱，这是最上吉祥。｝

7.

“Dānañca dhammacariyā ca, ñātakānañca saṅgaho; Anavajjāni kammāni, etaṃ maṅgalamuttamaṃ.

【⑤ 净行行布施，帮助诸亲族；行为无过失，此为最吉祥！】

行清净行并布施，爱护各种亲族，所从事的职业没有过失，这是最吉祥的。

（行清净行并布施，帮助众亲眷，行为没有瑕疵，这是最吉祥的！）

布施与修持，照顾亲属，各种行为没有过错，这是殊胜的吉祥。

［布施与修持，善待各位亲属，各种行为没有过失，这叫做最吉祥！］

施舍，依法生活，爱护亲属，行为无可指责，这是最高的吉祥。

｛如法行布施，照顾各位亲戚；各种行为没有罪过，这是最上吉祥。｝

8.

“Āratī viratī pāpā, majjapānā ca saṃyamo; Appamādo ca dhammesu, etaṃ maṅgalamuttamaṃ.

【⑥ 远离诸恶行，克制不饮酒；于法不放逸，此为最吉祥！】

远离各种恶行，谨慎不饮酒，对于（善）法不放逸，这是最吉祥的。

（必须禁止邪恶的行为，谨慎不饮酒，对于（善）法不放逸，这是最吉祥的！）

远离各种恶业，也不饮用各种酒，对于（善）法不放逸，这是殊胜的吉祥。

［止息避免各种恶行，远离各种毒品，对于（善）法不放逸，这叫做最吉祥！］

断绝罪恶，节制饮酒，努力遵行正法，这是最高的吉祥。

｛不喜好各种恶行，并且自己远离饮酒；对于各种（善）法不放逸，这是最上吉祥。｝

9.

“Gāravo ca nivāto ca, santuṭṭhi ca kataññutā; Kālena dhammassavanaṃ [dhammassāvaṇaṃ (ka. sī.), dhammasavanaṃ (ka. sī.)], etaṃ maṅgalamuttamaṃ.

【⑦ 恭敬与谦逊，知足且感恩；适时听正法，此为最吉祥！】

恭敬且谦逊，满足且知恩，适时听闻正法，这是最吉祥的。

（恭敬且谦让，知足且感恩，适时听闻正法，这是最吉祥的！）

尊敬与谦让，知足常感恩，依时听闻正法，这是殊胜的吉祥。

［尊敬与谦逊，知足与感恩，依时听闻正法，这叫做最吉祥！］

恭敬，谦逊，知足，感恩，适时听法，这是最高的吉祥。

｛敬重与谦让，满足及感恩；时时听闻妙法，这是最上吉祥。｝

10.

“Khantī ca sovacassatā, samaṇānañca dassanaṃ; Kālena dhammasākacchā, etaṃ maṅgalamuttamaṃ.

【⑧ 忍耐且柔顺，得见诸沙门；适时论正法，此为最吉祥！】

谦恭有忍耐，易于接受劝告，得见诸沙门，适时参与法义讨论，这是最吉祥的。

（忍耐且柔顺，参访众沙门，适时讨论信仰，这是最吉祥的！）

忍辱与谦卑，具足正知见，谈论正法，这是殊胜的吉祥。

［忍耐与顺从受教，皈依圣者，依时讨论正法，这叫做最吉祥！］

忍耐，文雅，与沙门交往，适时讨论正法，这是最高的吉祥。

｛忍耐与柔和，会见诸沙门；时时有法义讨论，这是最上吉祥。｝

11.

“Tapo ca brahmacariyañca, ariyasaccāna dassanaṃ; Nibbānasacchikiriyā ca, etaṃ maṅgalamuttamaṃ.

【⑨ 苦行与梵行，彻见诸圣谛；作证于涅槃，此为最吉祥！】

修苦行与梵行，审慎观察并了悟圣谛，亲自证悟涅槃，这是最吉祥的。

（克己的清净生活，修持八正道，亲自证悟圣谛与涅槃，这是最吉祥的！）

苦行与梵行，得以见到圣谛，证悟涅槃，这是殊胜的吉祥。

［精进修行与梵行，证悟诸圣谛，修证般涅槃，这叫做最吉祥！］

苦行，梵行，洞悉圣谛，实现涅磐，这是最高的吉祥。

｛修苦行与梵行，善观四圣谛；涅槃的作证，这是最上吉祥。｝

12.

“Phuṭṭhassa lokadhammehi, cittaṃ yassa na kampati; Asokaṃ virajaṃ khemaṃ, etaṃ maṅgalamuttamaṃ.

【⑩ 接触世间法，内心不动摇；无忧无染安稳，此为最吉祥！】

虽接触世间八法（利、衰、毁、誉、称、讥、苦、乐），其心不摇动，安稳无忧无染，这是最吉祥的。

（八风（世间法）不动心，无忧无污染，宁静无烦恼，这是最吉祥的！）

接触世间法，心寂静不动摇，无忧离贪欲，这是殊胜的吉祥。

［八风（世间法）不动心，无忧无杂染，宁静无恐惧，这叫做最吉祥！］

思想不因接触世事而动摇，摆脱忧愁，不染尘垢，安稳宁静，这是最高的吉祥。

｛接触各种世间法，其心不动摇；安稳离尘无忧，这是最上吉祥。｝

13.

“Etādisāni katvāna, sabbatthamaparājitā; Sabbattha sotthiṃ gacchanti, taṃ tesaṃ maṅgalamuttaman”ti.

【⑪ 实践如此事，处处无能胜；处处得安乐，此是最吉祥。”】

能够做到这样的人，无论何处都无往不胜，到处都安乐幸福，这对他们是最吉祥的。”

（依照此行持的人，无往而不胜，一切处都得福，这是最吉祥的！”）

如此修习各种行为，而能不失败，随处获得安稳，这些都是吉祥的事。”

［如此修习各种行为，常处不败之地，随处获得安稳，这叫做最吉祥！”］

做到这些的人，无论在哪儿都不可战胜，无论去哪里都安全，他们的吉祥是最高的。”

｛如此诸事行已，一切处不败；人人得福利，这是最上吉祥。”｝

Maṅgalasuttaṃ niṭṭhitaṃ.

吉祥经 ～小诵经‧第五经终

～《小部经典‧小诵经‧Maṅgalasutta 吉祥经》(Khp 5)

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2564.10.19 心 法师 修订】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《1》Khuddakapāṭhapāḷi 小诵经 (Khp 1-9, 9)”

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【经名】 6. Ratanasutta 三宝经 (Khp 6)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Ratanasuttaṃ

三宝经

1.

Yānīdha bhūtāni samāgatāni, bhummāni [bhūmāni (ka.)] vā yāni va antalikkhe;

【译者不详‧心法师校对：① 聚集于此地，无论地上或空中，一切的鬼神众，】

悟醒译：聚集在此处的诸鬼神，无论是地上的、还是空中的；

｛云庵译：来到此处聚集的诸鬼神，无论是地上的还是空中的；｝

摘自《经集》郭良鋆译：或是地上的，或是天上的，

Sabbeva bhūtā sumanā bhavantu, athopi sakkacca suṇantu bhāsitaṃ.

【愿彼皆悦意，且请恭敬听我言。】

愿一切诸鬼神，都心生欢喜，并专注地听我所说。

｛愿诸鬼神众皆幸福，恭敬地听我所说。｝

所有众生都聚集在这里。让一切众生都快乐，让他们专心听讲。

2.

Tasmā hi bhūtā nisāmetha sabbe,

【② 是故诸鬼神，请皆善谛听。】

［受我教导而来］，因此一切鬼神！都必须倾听。

｛诸鬼神众请倾听，｝

一切众生啊！你们听着！

mettaṃ karotha mānusiyā pajāya;

Divā ca ratto ca haranti ye baliṃ, tasmā hi ne rakkhatha appamattā.

【于诸人类生慈心，彼等日夜献供奉；是故请勤勉护之。】

请对日夜奉献供品的人们生起慈悲心，因此请谨慎地保护他们。

｛须对人类施与慈爱；（他们）不分昼夜带来供物，因此请不放逸地保护他们。｝

对人类要仁慈，他们日夜贡献食物，所以，要尽心保护他们。

3.

Yaṃ kiñci vittaṃ idha vā huraṃ vā, saggesu vā yaṃ ratanaṃ paṇītaṃ;

【③ 无论于此世，或于他世间，或于诸天界，有何等胜宝，】

于此世间，或于其他世间，虽有任何财富珍宝，或在天界有殊胜的珍宝，

｛此世他世众多财富，胜过诸天界拥有的财宝；｝

这个世界或另一个世界的财富，或天国的珍宝，

Na no samaṃ atthi tathāgatena, idampi buddhe ratanaṃ paṇītaṃ;

【皆无可等同，如来此胜宝；实于佛陀中，具此殊胜宝。】

也无法与如来相比拟，此于佛为最殊胜的珍宝。

｛没有能等同胜过如来的珍宝，因此我说如来宝（即佛宝）。｝

都不能与如来相比，在佛陀那里，能找到这种珍宝。

Etena saccena suvatthi hotu.

【④ 凭此真实语，愿一切安乐！】

凭此真实之语，愿（众生）得安乐。

｛依此真理得吉祥。｝

但愿凭借这一真理，获得幸福。

4.

Khayaṃ virāgaṃ amataṃ paṇītaṃ, yadajjhagā sakyamunī samāhito;

【⑤ 寂灭离贪欲，不死之胜法；释迦牟尼证，由定之等持。】

寂静的释迦牟尼世尊，已证得灭尽烦恼、远离贪欲、成就永恒不死的殊胜之法，这是由定力所达成的，

｛释迦牟尼证得定，胜妙的灭、离贪、甘露法，｝

镇静安定的释迦牟尼达到灭寂，无欲和永恒，

Na tena dhammena samatthi kiñci, idampi dhamme ratanaṃ paṇītaṃ;

【无有任何法，可与此法等；实于正法中，具此殊胜宝。】

没有任何事物能与此法相比拟，这也是于法中最殊胜的珍宝。

｛此即殊胜的法宝。｝

这种正法无与伦比。在正法中，能找到这种珍宝。

Etena saccena suvatthi hotu.

【⑥ 凭此真实语，愿一切安乐！】

凭此真实之语，愿（众生）得安乐。

｛依此真理得吉祥。｝

但愿凭借这一真理，获得幸福。

5.

Yaṃ buddhaseṭṭho parivaṇṇayī suciṃ, samādhimānantarikaññamāhu;

【⑦ 最胜佛陀赞，清净无间定；】

最殊胜的佛陀所称赞的，称为清净无间断的三摩地，

｛最胜佛陀所净赞叹，此是世人所谓的无间定，｝

无上的佛陀赞美纯洁。人们说那是不终止的禅定。

Samādhinā tena samo na vijjati, idampi dhamme ratanaṃ paṇītaṃ;

【无有任何定，可与此定等；实于正法中，具此殊胜宝。】

没有任何三摩地能与此相等，这也是于法中最殊胜的珍宝。

｛没有等同此定的（其他定）。｝

这种禅定无与伦比。在正法中，能找到这种珍宝。

Etena saccena suvatthi hotu.

【⑧ 凭此真实语，愿一切安乐！】

凭此真实之语，愿（众生）得安乐。

｛依此真理得吉祥。｝

但愿凭借这一真理，获得幸福。

6.

Ye puggalā aṭṭha sataṃ pasatthā, cattāri etāni yugāni honti;

【⑨ 八辈诸圣者，善人所称赞；此等为四双，】

于诸善人中，被称赞的有八种人，他们（合为）四双（圣者）。

｛八辈善人都受称赞，此等僧众有四双；｝

为贤者称颂的四双八贤圣，

Te dakkhiṇeyyā sugatassa sāvakā, etesu dinnāni mahapphalāni; Idampi saṅghe ratanaṃ paṇītaṃ,

【彼善逝弟子，是应供养者；施于此等众，能得大果报；实于僧伽中，具此殊胜宝。】

他们是善逝的弟子，是值得供养的人，布施给他们能获得大果报，这也是僧伽中最殊胜的珍宝。

｛他们是应受布施的善逝弟子，施与他们有大果报，此即殊胜的僧宝。｝

是善逝的声闻，值得施舍。向他们施舍将获得大功果。在僧团中，能找到这种珍宝。

etena saccena suvatthi hotu.

【⑩ 凭此真实语，愿一切安乐！】

凭此真实之语，愿（众生）得安乐。

｛依此真理得吉祥。｝

但愿凭借这一真理，获得幸福。

7.

Ye suppayuttā manasā daḷhena, nikkāmino gotamasāsanamhi;

【⑪ 他们善努力，心意甚坚定；于乔达摩教，彼等无贪欲。】

他们善于努力，心意坚定，信奉乔达摩的教导，

｛心意坚定善精进，乔达摩教中无欲者；｝

他们摒弃欲爱，专心致志，遵行乔达摩的教诲，

Te pattipattā amataṃ vigayha, laddhā mudhā nibbutiṃ [nibbuti (ka.)] bhuñjamānā; Idampi saṅghe ratanaṃ paṇītaṃ,

【已达究竟处，浸入于不死；无偿得享受，寂灭之安乐；实于僧伽中，具此殊胜宝。】

他们达到最高（涅槃）、浸入不死、无偿获得，享受寂静之乐，这也是僧伽中最殊胜的珍宝。

｛他们已达甘露门，无偿获得享受寂灭，此即殊胜的僧宝。｝

达到至高目的，进入永恒，享受寂静之乐。在僧团中，能找到这种珍宝。

etena saccena suvatthi hotu.

【⑫ 凭此真实语，愿一切安乐！】

凭此真实之语，愿（众生）得安乐。

｛依此真理得吉祥。｝

但愿凭借这一真理，获得幸福。

8.

Yathindakhīlo pathavissito [paṭhavissito (ka. sī.), pathaviṃsito (ka. si. syā. kaṃ. pī.)] siyā,

【⑬ 譬如帝释柱，植立于大地；】

譬如城门前的巨大柱子，深深埋入大地时，

｛恰似帝释柱依于大地，｝

犹如打入土中的因陀罗柱，

catubbhi vātehi asampakampiyo; Tathūpamaṃ sappurisaṃ vadāmi, yo ariyasaccāni avecca passati; Idampi saṅghe ratanaṃ paṇītaṃ,

【不为四方风，之所能动摇；我说彼善士，亦复如是住；彼已能彻见，甚深诸圣谛；实于僧伽中，具此殊胜宝。】

不被四方来的风所动摇，我说那犹如透彻观察了圣谛的人，这也是僧伽中最殊胜的珍宝。

｛四方之风不能动摇；如此不动的诸圣者，此等谛观者称为善人，此即殊胜的僧宝。｝

四方来风吹不动，我称这样的人为贤者，他完全领悟了圣谛。在僧团中，能找到这种珍宝。

etena saccena suvatthi hotu.

【⑭ 凭此真实语，愿一切安乐！】

凭此真实之语，愿（众生）得安乐。

｛依此真理得吉祥。｝

但愿凭借这一真理，获得幸福。

9.

Ye ariyasaccāni vibhāvayanti, gambhīrapaññena sudesitāni;

【⑮ 彼清晰了悟，甚深慧者说；善说诸圣谛。】

依靠甚深的智慧，善于理解那被巧妙开示的圣谛的人，

｛甚深慧者善巧开示，明了诸圣谛的仁者；｝

他们通晓智慧深邃者教诲的圣谛，

Kiñcāpi te honti bhusaṃ pamattā, na te bhavaṃ aṭṭhamamādiyanti; Idampi saṅghe ratanaṃ paṇītaṃ,

【彼虽曾一度，极为大放逸；决不受第八（有）；实于僧伽中，具此殊胜宝。】

即使他们曾经非常放逸，也绝不会再受第八次轮回之生。这也是僧伽中最殊胜的珍宝。

｛即使他们屡屡放逸，他们也不会再取第八有（生），此即殊胜的僧宝。｝

即使漫不经心，也不再会有第八次再生。在僧团中，能找到这种珍宝。

etena saccena suvatthi hotu.

【⑯ 凭此真实语，愿一切安乐！】

凭此真实之语，愿（众生）得安乐。

｛依此真理得吉祥。｝

但愿凭借这一真理，获得幸福。

10.

Sahāvassa dassanasampadāya [sahāvasaddassanasampadāya (ka.)], tayassu dhammā jahitā bhavanti;

【⑰ 具足正见时，三法即断舍：】

当他具足正见的同时，就舍断了三件事：

｛他们同时具有见成就，他们确实能舍弃三法：｝

为了获得真谛，他摒弃三法：

Sakkāyadiṭṭhī vicikicchitañca, sīlabbataṃ vāpi yadatthi kiñci.

【即有身见、疑、及任何戒禁取。】

即有身见、疑、以及任何形式的戒禁取见。

｛舍去任何存在的有身见、怀疑乃至戒禁取。｝

有（我）身见、疑惑和戒规礼仪。

11.

Catūhapāyehi ca vippamutto, chaccābhiṭhānāni [cha cābhiṭhānāni (sī. syā.)] abhabba kātuṃ [abhabbo kātuṃ (sī.)]; Idampi saṅghe ratanaṃ paṇītaṃ,

【⑱ 已脱四恶趣，及六无间业，彼实不能作；实于僧伽中，具此殊胜宝。】

他已从四恶趣中解脱，并且不可能造作六种无间重罪，这也是僧伽中最殊胜的珍宝。

｛更从四恶趣解脱，且不能犯六重罪，此即殊胜的僧宝。｝

他摆脱四地狱，不可能犯六大罪。在僧团中，能找到这种珍宝。

（注：四恶趣，即：⑴ 地狱、⑵ 饿鬼道、⑶ 畜生道、⑷ 阿修罗。六无间重罪，即：⑴ 杀母、⑵ 杀父、⑶ 杀阿罗汉、⑷ 以恶心出佛身血、⑸ 破和合僧团、⑹ （持续）信奉邪见外道。）

etena saccena suvatthi hotu.

【⑲ 凭此真实语，愿一切安乐！】

凭此真实之语，愿（众生）得安乐。

｛依此真理得吉祥。｝

但愿凭借这一真理，获得幸福。

12.

Kiñcāpi so kamma [kammaṃ (sī. syā. kaṃ. pī.)] karoti pāpakaṃ, kāyena vācā uda cetasā vā;

【⑳ 彼虽由身语，或复是意业，造作任何恶。】

即使他（指已证初果者）通过身、语或意造作了恶业，

｛假使他们以身语，更以心意行恶业；｝

倘若他的身、言或心犯了罪过，

Abhabba [abhabbo (bahūsu)] so tassa paṭicchadāya [paṭicchādāya (sī.)], abhabbatā diṭṭhapadassa vuttā; Idampi saṅghe ratanaṃ paṇītaṃ,

【彼不能覆藏，已见道迹者，说不能覆藏；实于僧伽中，具此殊胜宝。】

他也不会去隐藏它，据说，对于已见涅槃道迹的人来说，（覆藏过失）是不可能的。这也是僧伽中最殊胜的珍宝。

｛（他）不会隐瞒而会忏悔，这就是可见涅槃句（道迹）者的状态，此即殊胜的僧宝。｝

他不可能隐瞒，因为据说对于有见识的人，这（覆藏）是不可能的。在僧团中，能找到这种珍宝。

etena saccena suvatthi hotu.

【㉑ 凭此真实语，愿一切安乐！】

凭此真实之语，愿（众生）得安乐。

｛依此真理得吉祥。｝

但愿凭借这一真理，获得幸福。

13.

Vanappagumbe yatha [yathā (sī. syā.)] phussitagge, gimhānamāse paṭhamasmiṃ [paṭhamasmi (?)] gimhe;

【㉒ 犹如森林中，树丛顶花开；于炎热之月，第一之夏季。】

犹如在夏季的第一个月，森林中树木的顶端繁花盛开，

｛恰似夏季第一个月，如同林丛中花朵盛开；｝

正如初夏树丛上鲜花盛开，

Tathūpamaṃ dhammavaraṃ adesayi [adesayī (sī.)], nibbānagāmiṃ paramaṃ hitāya;

【为最上利益，说示最胜法；如是导向法，能至于涅槃。】

如同那样，他（佛陀）为了最高的利益，开示了导向涅槃的最胜妙法。

｛（佛陀）为说第一利益之法，如此殊胜之法导向涅槃；｝

他教诲通向涅磐的无上之法，使人受益。

Idampi buddhe ratanaṃ paṇītaṃ,

【实于佛陀中，具此殊胜宝。】

这也是于佛中最殊胜的珍宝。

｛此即殊胜的佛宝。｝

在佛陀那里，能找到这种珍宝。

etena saccena suvatthi hotu.

【㉓ 凭此真实语，愿一切安乐！】

凭此真实之语，愿（众生）得安乐。

｛依此真理得吉祥。｝

但愿凭借这一真理，获得幸福。

14.

Varo varaññū varado varāharo, anuttaro dhammavaraṃ adesayi; Idampi buddhe ratanaṃ paṇītaṃ,

【㉔ 最胜者知胜，与胜者运胜；无上士开示，最殊胜妙法；实于佛陀中，具此殊胜宝。】

最胜者、了知最胜者、给予最胜者、带来最胜者的无上士，开示了最殊胜之法，这也是于佛中最殊胜的珍宝。

｛（佛陀）了知最胜、施与最胜、带来最胜，是能说胜法的无上者，此即殊胜的佛宝。｝

这位无上者知道无上物，给予无上物，带来无上物。这位无上士教诲无上之法。在佛陀那里，能找到这种珍宝。

etena saccena suvatthi hotu.

【㉕ 凭此真实语，愿一切安乐！】

凭此真实之语，愿（众生）得安乐。

｛依此真理得吉祥。｝

但愿凭借这一真理，获得幸福。

15.

Khīṇaṃ purāṇaṃ nava natthi sambhavaṃ,

【㉖ 旧业已灭尽，无有新（业）生；】

旧业已尽，新业不再生起，对于未来的生存，心已离染，

｛旧业已尽，新（业）未生，｝

旧业己铲除，新业不再生。

virattacittāyatike bhavasmiṃ; Te khīṇabījā avirūḷhichandā, nibbanti dhīrā yathāyaṃ [yathayaṃ (ka.)] padīpo; Idampi saṅghe ratanaṃ paṇītaṃ,

【于未来（有）中，其心已离染；彼种子已尽，诸欲不增长；智者般涅槃，犹如灯烬灭；实于僧伽中，具此殊胜宝。】

（他们）的（再生）种子已灭尽，欲求不再增长，贤者们如灯熄灭般进入涅槃，这也是僧伽中最殊胜的珍宝。

｛对于未来心已离贪；种子已尽欲不增长，贤者如同灯灭般寂灭，此即殊胜的僧宝。｝

他们心厌来生，毁弃种子，意志坚定，欲望不再增长，犹如一盏油灯（熄灭）。在僧团中，能找到这种珍宝。（注：原译为“在佛陀那里”。经文此处指证阿罗汉果的圣者，属僧伽宝。）

etena saccena suvatthi hotu.

【㉗ 凭此真实语，愿一切安乐！（佛说此经后，帝释天王等听闻法义心生欢喜，顶礼三宝。愿一切众生信受奉行，获得大安乐。即于佛前以偈颂赞叹三宝如下：）】

凭此真实之语，愿（众生）得安乐。

｛依此真理得吉祥。｝

但愿凭借这一真理，获得幸福。

16.

Yānīdha bhūtāni samāgatāni, bhummāni vā yāni va antalikkhe;

【㉘ 聚集于此地，无论地上或空中，一切的鬼神众。】

聚集在此处的诸鬼神，无论是地上的、还是空中的，一切诸鬼神，

｛诸鬼神聚集来此，无论是地上还是空中；｝

或是地上的，或是天上的。所有众生都聚集在这里。

Tathāgataṃ devamanussapūjitaṃ, buddhaṃ namassāma suvatthi hotu.

【我等今敬礼，人天所供奉；圆满佛陀尊，愿一切安乐！】

我们礼敬那受天人所尊敬供奉的如来——佛陀。愿（众生）得安乐。

｛如来应受人天尊敬，礼敬佛陀，有情得吉祥。｝

让我们向神和人崇敬的如来佛陀致敬，但愿获得幸福。

17.

Yānīdha bhūtāni samāgatāni, bhummāni vā yāni va antalikkhe;

【㉙ 聚集于此地，无论地上或空中，一切的鬼神众。】

聚集在此处的诸鬼神，无论是地上的、还是空中的，一切诸鬼神，

｛诸鬼神聚集来此，无论是地上还是空中；｝

或是地上的，或是天上的。所有众生都聚集在这里。

Tathāgataṃ devamanussapūjitaṃ, dhammaṃ namassāma suvatthi hotu.

【我等今敬礼，人天所供奉；圆满正法尊，愿一切安乐！】

我们礼敬那受天人所尊敬供奉的如来（所说）之法。愿（众生）得安乐。

｛如来应受人天尊敬，礼敬正法，有情得吉祥。｝

让我们向神和人崇敬的如来正法致敬，但愿获得幸福。

18.

Yānīdha bhūtāni samāgatāni, bhummāni vā yāni va antalikkhe;

【㉚ 聚集于此地，无论地上或空中，一切的鬼神众。】

聚集在此处的诸鬼神，无论是地上的、还是空中的，一切诸鬼神，

｛诸鬼神聚集来此，无论是地上还是空中；｝

或是地上的，或是天上的。所有众生都聚集在这里。

Tathāgataṃ devamanussapūjitaṃ, saṅghaṃ namassāma suvatthi hotūti.

【我等今敬礼，人天所供奉；圆满僧伽尊，愿一切安乐！（坚信真理，愿无痛苦！坚信真理，愿无恐惧！坚信真理，愿无疾病！）】

我们礼敬那受天人所尊敬供奉的如来之僧伽。愿（众生）得安乐。

｛（僧伽）应受如来及人天供奉，礼敬僧伽，有情得吉祥。｝

让我们向神和人崇敬的如来僧团致敬，但愿获得幸福。

Ratanasuttaṃ niṭṭhitaṃ.

三宝经 ～小诵经‧第六经终

～《小部经典‧小诵经‧Ratanasutta 三宝经》(Khp 6)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《1》Khuddakapāṭhapāḷi 小诵经 (Khp 1-9, 9)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7. Tirokuṭṭasutta 户墙外经 (Khp 7)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Tirokuṭṭasuttaṃ

1.

Tirokuṭṭesu tiṭṭhanti, sandhisiṅghāṭakesu ca;

Dvārabāhāsu tiṭṭhanti, āgantvāna sakaṃ gharaṃ.

2.

Pahūte annapānamhi, khajjabhojje upaṭṭhite;

Na tesaṃ koci sarati, sattānaṃ kammapaccayā.

3.

Evaṃ dadanti ñātīnaṃ, ye honti anukampakā;

Suciṃ paṇītaṃ kālena, kappiyaṃ pānabhojanaṃ;

Idaṃ vo ñātīnaṃ hotu, sukhitā hontu ñātayo.

4.

Te ca tattha samāgantvā, ñātipetā samāgatā;

Pahūte annapānamhi, sakkaccaṃ anumodare.

5.

Ciraṃ jīvantu no ñātī, yesaṃ hetu labhāmase;

Amhākañca katā pūjā, dāyakā ca anipphalā.

6.

Na hi tattha kasi [kasī (sī.)] atthi, gorakkhettha na vijjati;

Vaṇijjā tādisī natthi, hiraññena kayokayaṃ [kayākkayaṃ (sī.), kayā kayaṃ (syā.)];

Ito dinnena yāpenti, petā kālaṅkatā [kālakatā (sī. syā. kaṃ.)] tahiṃ.

7.

Unname udakaṃ vuṭṭhaṃ, yathā ninnaṃ pavattati;

Evameva ito dinnaṃ, petānaṃ upakappati.

8.

Yathā vārivahā pūrā, paripūrenti sāgaraṃ;

Evameva ito dinnaṃ, petānaṃ upakappati.

9.

Adāsi me akāsi me, ñātimittā [ñāti mitto (?)] sakhā ca me;

Petānaṃ dakkhiṇaṃ dajjā, pubbe katamanussaraṃ.

10.

Na hi ruṇṇaṃ vā soko vā, yā caññā paridevanā;

Na taṃ petānamatthāya, evaṃ tiṭṭhanti ñātayo.

11.

Ayañca kho dakkhiṇā dinnā, saṅghamhi suppatiṭṭhitā;

Dīgharattaṃ hitāyassa, ṭhānaso upakappati.

12.

So ñātidhammo ca ayaṃ nidassito, petāna pūjā ca katā uḷārā;

Balañca bhikkhūnamanuppadinnaṃ [… manuppadinnavā (ka.)], tumhehi puññaṃ pasutaṃ anappakanti.

Tirokuṭṭasuttaṃ niṭṭhitaṃ.

☸---------------------------------------------------------------------

七 户墙外经

一 他们站在户墙之外，或在路口和十字路口；他们回到自己的家，站在门柱旁边。

二 虽然备有丰富的饮食、嚼食和啖食，但由于众生的业力因缘，没有人会想起他们（这些饿鬼）。

三 如此，那些有悲悯心的人，会为亲属（中的亡者）布施清净、精美、适时、合适的饮食。

四 （并祝愿：）“愿此（功德）回向给亲属们，愿亲属们获得安乐！”而那些聚集到来的已故亲属（饿鬼），

五 对于丰富的饮食会恭敬地随喜：“愿我们的亲属长寿，因为他们的缘故我们才得到（这些）；我们已得到供养，布施者并非没有果报！”

六 因为在那（饿鬼界）没有耕种，那里也没有牧牛；没有像（人间）那样的商业，也没有用金钱进行的买卖；

七 已故的饿鬼们在那里依靠此（人间）所布施（回向的功德）而生存。如同在高处降下的雨水流向低洼处；

八 正是如此，从此（人间）所作的布施能利益饿鬼们。如同涨满的河流能充满海洋；

九 正是如此，从此（人间）所作的布施能利益饿鬼们。“（他/她曾）施与我，（他/她曾）帮助我，（他/她曾是）我的亲戚、朋友、同伴。”

十 忆念着（亡者）过去所做的（恩惠），应为饿鬼们作供养。哭泣、忧愁或任何其他悲叹，

十一 那对亡者毫无益处，即使亲属们（为他们）这样做。然而，这项供养确已被布施，妥善地安立于僧团中；

十二 它将能长久地利益他们（亡者），及时地使他们受益。这就是（应为亡者做的）亲属义务，已作展示，对饿鬼们的盛大供养已完成；比丘们的（道业）力量也已得到（供养的）支持，你们（以此）已积累了无量的福德。

户墙外经 ～小诵经‧第七经终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2561.7.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《1》Khuddakapāṭhapāḷi 小诵经 (Khp 1-9, 9)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8. Nidhikaṇḍasutta 伏藏经 (Khp 8)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Nidhikaṇḍasuttaṃ

伏藏经

1.

Nidhiṃ nidheti puriso, gambhīre odakantike;

（一）“有人把财宝埋藏在水边的深处；

Atthe kicce samuppanne, atthāya me bhavissati.

心里想：‘当有需要或事情发生时，这财宝将对我有用。’

2.

Rājato vā duruttassa, corato pīḷitassa vā;

（二）‘或被国王责难时，或被盗贼逼迫时，

Iṇassa vā pamokkhāya, dubbhikkhe āpadāsu vā;

或为了从债务中解脱时，或在饥荒、灾难时。’

Etadatthāya lokasmiṃ, nidhi nāma nidhīyati.

为了这些缘故，世间上的人才埋藏所谓的财宝。

3.

Tāvassunihito [tāva sunihito (sī.)] santo, gambhīre odakantike;

（三）虽然财宝很好地藏在水边的深处，

Na sabbo sabbadā eva, tassa taṃ upakappati.

但它并非在所有时候都能对那个人有所助益。

4.

Nidhi vā ṭhānā cavati, saññā vāssa vimuyhati;

（四）财宝或会从原地消失，或物主的记忆会混乱；

Nāgā vā apanāmenti, yakkhā vāpi haranti naṃ.

或被龙（Nāga）移走，或被夜叉（Yakkha）拿走。

5.

Appiyā vāpi dāyādā, uddharanti apassato;

（五）或在他没看见时，不被喜爱的继承人挖走；

Yadā puññakkhayo hoti, sabbametaṃ vinassati.

当福报（puñña）耗尽时，这一切（财宝）都会毁坏消失！

6.

Yassa dānena sīlena, saṃyamena damena ca;

（六）然而，通过‘布施、持戒、自我克制和调伏’；

Nidhī sunihito hoti, itthiyā purisassa vā.

无论男女，都能积集起善妙稳固的（福德）宝藏。

7.

Cetiyamhi ca saṅghe vā, puggale atithīsu vā;

（七）无论是在佛塔或僧团处，或在（供养）个人、客人处；

Mātari pitari cāpi [vāpi (syā. kaṃ.)], atho jeṭṭhamhi bhātari.

都要孝顺母亲父亲、尊敬兄长。

8.

Eso nidhi sunihito, ajeyyo anugāmiko;

（八）这（福德）宝藏才是善妙稳固、不会被夺走、能跟随（来世）的；

Pahāya gamanīyesu, etaṃ ādāya gacchati.

当人们必须舍弃（世间财物）离去时，他带着这（福德）宝藏而去。

9.

Asādhāraṇamaññesaṃ, acorāharaṇo nidhi;

（九）这（福德）宝藏不与他人共通，盗贼也无法偷走；

Kayirātha dhīro puññāni, yo nidhi anugāmiko.

智者应勤修福德，这宝藏能跟随（来世）。

10.

Esa devamanussānaṃ, sabbakāmadado nidhi;

（十）这（福德）宝藏能满足天神与人类一切的欲求；

Yaṃ yadevābhipatthenti, sabbametena labbhati.

无论他们希求什么，都能通过这（福德）宝藏获得。

11.

Suvaṇṇatā susaratā, susaṇṭhānā surūpatā [susaṇṭhānasurūpatā (sī.), susaṇṭhānaṃ surūpatā (syā. kaṃ.)];

（十一）美好的肤色、悦耳的声音、匀称的身形、庄严的容貌；

Ādhipaccaparivāro, sabbametena labbhati.

统治权与众多的随从——这一切都通过这（福德）宝藏获得。

12.

Padesarajjaṃ issariyaṃ, cakkavattisukhaṃ piyaṃ;

（十二）地方的王权、统治权，转轮王的可爱安乐；

Devarajjampi dibbesu, sabbametena labbhati.

乃至天界中天神的王位——这一切都通过这（福德）宝藏获得。

13.

Mānussikā ca sampatti, devaloke ca yā rati;

（十三）人间的成就，以及天界的快乐；

Yā ca nibbānasampatti, sabbametena labbhati.

乃至涅槃的成就——这一切都通过这（福德）宝藏获得。

14.

Mittasampadamāgamma, yonisova [yoniso ve (sī.), yoniso ce (syā.), yoniso ca (?)] payuñjato;

（十四）通过亲近善友，如理地努力修行；

Vijjā vimutti vasībhāvo, sabbametena labbhati.

明（Vijjā）、解脱（Vimutti）、自在（Vasībhāva）——这一切都通过这（福德）宝藏获得。

15.

Paṭisambhidā vimokkhā ca, yā ca sāvakapāramī;

（十五）无碍解（Paṭisambhidā）、诸解脱（Vimokkha），以及声闻的波罗蜜；

Paccekabodhi buddhabhūmi, sabbametena labbhati.

独觉菩提（Paccekabodhi）、佛地（Buddhabhūmi）——这一切都通过这（福德）宝藏获得。

16.

Evaṃ mahatthikā esā, yadidaṃ puññasampadā;

（十六）福德的成就，其作用是如此巨大；

Tasmā dhīrā pasaṃsanti, paṇḍitā katapuññatanti.

因此，有智慧的贤者们称赞福德的造作。”

Nidhikaṇḍasuttaṃ niṭṭhitaṃ.

伏藏经 ～小诵经‧第八经终

～《小部经典‧小诵经‧Nidhikaṇḍasutta 伏藏经》(Khp 8)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2560.5.7 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《1》Khuddakapāṭhapāḷi 小诵经 (Khp 1-9, 9)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9. Mettasutta 慈经 (Khp 9)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

Mettasuttaṃ

慈经

1.

Karaṇīyamatthakusalena, yantasantaṃ padaṃ abhisamecca;

Sakko ujū ca suhujū [sūjū (sī.)] ca, suvaco cassa mudu anatimānī.

【强帝玛法师译：① 精通（自身）利益、期望达到寂静境地的人，应当有能力、正直、非常正直、善于听从、柔和、不傲慢。】

悟醒译：完全了解寂静境地后，善于（自身）利益的智者所应做的（是）：他应是有能力的、正直的、非常正直的、顺从的、柔和的、不傲慢的。

（喜戒禅师《慈经的开示》释自咏译：善于行善并希望内心安详的人应当培养这些特质：他必须有能力、正直，而且是完全地正直，善顺、温和，以及谦虚。）

云庵译：善于（自身）利益者，完全了悟（涅槃）寂静境地之后；应有能力、正直、且非常正直，善于听从、柔和、没有过慢。

［摘自《经集》郭良鋆译：深明事义、达到寂静境界的人，应该有能力，诚恳，正直，说话和气，态度和蔼，不傲慢。］

节录《大悲经》法舫法师译：如是比丘，发无上意，为慈爱众生，乃究竟之道。于诸智慧中，亦得第一，由斯而得证入清净涅盘，凡诸佛子，应当如是修行大悲三昧，为极重要。能于戒定之中，而开发智慧，乃佛法中之正宗纲要，正直真实，其心调柔，而身轻安。能空我慢等无明，修习一切善法。

2.

Santussako ca subharo ca, appakicco ca sallahukavutti;

Santindriyo ca nipako ca, appagabbho kulesvananugiddho.

【② 知足且容易被护持；少事务且生活简朴；诸根寂静且贤明；不鲁莽且不贪恋俗家。】

知足易养，生活简朴，守护根门、贤明，温和谦虚，对［信徒］之家没有贪求。

（能够知足并且容易被护持，生活少事务、简单。善护诸根，谨慎、不轻率，亦不贪恋眷属。）

心中知足且易养，生活简朴无杂务；诸根寂静且聪明，不谄媚施主，无贪恋。

［知足，容易供养，少管事，俭朴，感官平静，聪明，谦虚，不执着家庭。］

精进不退，惟不修一切无益苦行，亦不懒安，享受一切虚妄欲乐，一切智慧，悉皆圆满，身语意业，悉皆清净，广作利益。

3.

Na ca khuddamācare kiñci, yena viññū pare upavadeyyuṃ;

Sukhinova khemino hontu, sabbasattā [sabbe sattā (sī. syā.)] bhavantu sukhitattā.

【③ 任何微细的行为，如果会被智者们所谴责，他都不应做；愿一切众生快乐、安稳；愿一切有情幸福安乐！】

不应做任何会被智者们非议的微小错事。愿一切众生幸福、安稳而安乐。

（他应当不轻犯任何极微小的过失，避免也许受到智者的谴责。接着，他应当在心中培养如下的心念：愿所有的众生快乐安全，愿他们的内心是满足的。）

纵然会被智者们非难，也不做任何（卑劣）行为；愿一切众生幸福安稳，愿他们快乐。

［不应该做任何卑贱的事，免遭其他智者谴责。让一切众生幸福安全！让他们快乐！］

为众福田，奉为师范，皆由智慧大悲之力。不被纤毫尘烦之所扰乱，而常行戒、定、慧。慈爱众生之心，逐渐增强广大，精进不退，悉皆平等度脱。

4.

Ye keci pāṇabhūtatthi, tasā vā thāvarā vanavasesā;

Dīghā vā yeva mahantā [mahanta (?)], majjhimā rassakā aṇukathūlā.

【④ 无论任何的有情生命，是会动或不动（如树木），毫无遗漏；是长的、大的、中等的、短的、细的或粗的。】

所有一切的生物，或弱、或强者，或长或大、或是中等者，或短、或细、或粗等，包括无遗。

（不论哪一类的众生，软弱或强壮；长、胖短、或中等；短、小或巨大。）

任何生物及生类，（因恐惧而）颤抖者与（内心）稳固者，任何长身、大身者，中等身者与短小身躯者，微细者与粗大者。

［凡有生命者，或强或弱，或长或短，或大或小，或粗或细，］

若有色众生、若无色众生、若长身体众生、若微细身众生，

5.

Diṭṭhā vā yeva adiṭṭhā [adiṭṭha (?)], ye va [ye ca (sī. syā. kaṃ. pī.)] dūre vasanti avidūre;

Bhūtā va [vā (syā. kaṃ. pī. ka.)] sambhavesī va [vā (sī. syā. kaṃ. pī.)], sabbasattā bhavantu sukhitattā.

【⑤ 可见的或不可见的，住在远方的或近处的，已生的或将要出生的（求生者）；愿一切众生，心中常喜乐！】

或可见或不可见，或住得远、或近、或已生、或将要生的生物，愿一切有情幸福安乐。

（也不论是可见或不可见，在我们周围或离我们遥远，已出生或即将出生的众生，愿所有众生，无一例外地，和喜充满。）

能看见的与看不见的，住在远处的与不远处的；已出生的与求生者（寻找再生之处者），愿一切有情幸福安乐。

［或可见或不可见，或近或远，或生下或有待生下，让一切众生都快乐！］

或能见、或不能见众生、或同处、或不同处众生，或已生、或当生、或未生众生，悉皆为彼拔一切忧苦，与一切愉乐。

6.

Na paro paraṃ nikubbetha, nātimaññetha katthaci na kañci [naṃ kañci (sī. pī.), naṃ kiñci (syā.), na kiñci (ka.)];

Byārosanā paṭighasaññā, nāññamaññassa dukkhamiccheyya.

【⑥ 不要互相欺骗，不要在任何地方轻视任何人；不要因生气或瞋恨的想法，而希望他人受苦。】

人们不要互相欺骗，不要在任何地方轻视任何人。不要因愤怒或瞋恚想，而互相希望对方受苦。

（让人彼此间没有相互欺骗，且不管身在何处，任何一个人都不轻视他人，即使生气或怨恨，也不想使他人受任何苦。）

彼此互相不要欺瞒，在任何地方都不要轻视任何人；不要怀着恼害和瞋恚的想法，不希望他人遭受痛苦。

［不要欺骗他人，不要蔑视任何地方的任何人，不要出于忿怒和仇恨而互相制造痛苦。］

故修此大慈悲爱三昧，而不恼害一切众生，亦不轻欺他人；若被一切人来扰乱，悉皆能忍；三业清净，四相皆空。慈爱众生，如母爱子，较爱自身犹切。

7.

Mātā yathā niyaṃ puttamāyusā ekaputtamanurakkhe;

Evampi sabbabhūtesu, mānasaṃ bhāvaye aparimāṇaṃ.

【⑦ 就像母亲对待自己的儿子，会用生命保护那唯一的儿子；同样地，也应对一切众生，修习发展无量的（慈）心。】

如同母亲用生命守护自己的独子，对一切有情也应修习无量的［慈］心。

（如同母亲不顾自身生命地护念她唯一的孩子，愿人们也能对众生散发这样无量的慈心。）

恰似母亲对待独生子，甘愿用生命来守护；对一切生类也应如此，修习无量的慈心。

［犹如母亲用生命保护自己的唯一儿子，对一切众生施以无限的仁慈心。］

如是慈悲正道，普遍爱护无量无边众生，

8.

Mettañca sabbalokasmi, mānasaṃ bhāvaye aparimāṇaṃ;

Uddhaṃ adho ca tiriyañca, asambādhaṃ averamasapattaṃ.

【⑧ 对全世界，应发展无量的慈心；向上、向下及横遍（十方），无障碍、无怨恨、无敌对。】

对整个世界修习无限的慈心，对上方、下方及横向（十方），无障碍、无怨恨、无敌意。

（让一个人无量慈的心念充满世界的上方、下方，及横遍十方，没有任何的障碍，没有任何的仇恨及敌意。）

善待世间一切众生，应修习生起无量的慈心；向上、向下和横遍（十方），没有障碍，既无怨恨亦无敌对。

［对整个世界施以无限的仁慈心，无论在高处，低处或地平处，不受阻挠，不怀仇恨，不抱敌意。］

冤亲平等，无间国际、种族，不分人我、是非，凡宇宙一切众生，乃至无情草木，犹不加损害，悉使共荣生存。

9.

Tiṭṭhaṃ caraṃ nisinno va [vā (sī. syā. kaṃ. pī.)], sayāno yāvatāssa vitamiddho [vigatamiddho (bahūsu)];

Etaṃ satiṃ adhiṭṭheyya, brahmametaṃ vihāramidhamāhu.

【⑨ 或站、或走、或坐、或卧，只要他没有昏沉；应确立保持此（慈心）念。他们说，这就是此世的梵住。】

或站立、或行走、或坐着、或躺卧，只要醒着，就应确立此（慈心）念。在此教法中，这被称为梵住。

（只要一个人是醒觉的，无论站着、行走、坐着或躺下，他应当保持正念，这（慈心）就是所谓的“此生中最高的境界（梵住）”。）

行走、站立、坐着或躺卧，只要远离了睡眠（保持清醒）；就应持续保持这（慈心）念，这在佛教中被称为慈梵住。

［无论站着、走着、坐着、躺着，毫不糊涂，恪守这一思想，人们说这是人世的梵界生活。］

修此慈悲三昧，无论行住坐卧，或工作，或闲暇，无令忘失。斯乃极大无比之威德，能生一切善，能灭一切恶，所以世尊普劝修持，乃最上一乘之道。

10.

Diṭṭhiñca anupaggamma, sīlavā dassanena sampanno;

Kāmesu vinaya [vineyya (sī.)] gedhaṃ, na hi jātuggabbhaseyya puna retīti.

【⑩ 不执持（错误）见解，具足戒行与（正）见，调伏了对欲乐的贪求，他确实不会再投生母胎了。】

不陷入［错误］见解，护持戒德，具有正见，调伏了对感官欲乐的贪求后，他绝不再投宿母胎。

（一位放弃执著于感官欲望的人，不落入邪见，正直且具足观智，他必定将不再进入母胎受生。）

具足戒行、成就正见，不趋向错误的见解；调伏了对诸欲乐的贪求，就绝不会再进入母胎了。

［不接受谬论，有德，有见识，不贪恋欲爱，那就肯定不会再投胎。］

依此修持，则被一切众生特别恭敬。则能消除一切众生之我见等烦恼，并可解脱一切众生之生死妄执，而坚固信念八正道、四圣谛之实相。如是修持，自然消灭一切贪妄之苦，而证入最后涅槃。

Mettasuttaṃ niṭṭhitaṃ.

慈经 ～（小诵经‧第九经）终

～《小部经典‧小诵经‧Mettasutta 慈经》(Khp 9)

Khuddakapāṭhapāḷi niṭṭhitā.

小部经典‧第一（小诵）经终

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/1. Yamakavagga 双品 (Dhp 1, 1-20)”

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【经名】 1.1 Cakkhupālattheravatthu 盲尊者迦丘帕喇 (Dhp 1.1, 1)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

Namo tassa bhagavato arahato sammāsambuddhassa

Khuddakanikāye

Dhammapadapāḷi

1. Yamakavaggo

1.

Manopubbaṅgamā dhammā, manoseṭṭhā manomayā;

Manasā ce paduṭṭhena, bhāsati vā karoti vā;

Tato naṃ dukkhamanveti, cakkaṃva vahato padaṃ.

☸---------------------------------------------------------------------

法句经

礼敬那位世尊 阿拉汉 正自觉者

一 双品

一 诸法意为先导，意是主导，由意所造作。如果以污染了的意，或说话或行动，那么苦就紧随着他，如同车轮紧随（拉车）牲口的足蹄。

☸.....................................................................

法句经故事集

瞎眼的阿罗汉

心是所有法的先导，

心是所有造作的主导，

若人造作身语意恶业，必定遭受苦报，

一如牛车紧随牛的足迹。 (偈 1)

有一天，盲尊者迦丘帕喇到祗树给孤独园向佛陀问候。当天晚上经行时，他意外踩死一些昆虫。第二天早上，精舍的其他比丘前去找他时，发现这些昆虫的尸体，他们认为尊者犯了戒，就向佛陀报告这件事。

佛陀首先问他们是否亲眼看见尊者踩死这些昆虫，他们回答说没有。

佛陀就劝告他们：“正如你们没有亲眼看见他杀生，他也看不见这些昆虫；再说，身为阿罗汉，他没有杀生的念头，所以并没有犯戒。”

他们接着问佛陀，尊者的眼睛为什么会瞎掉？佛陀就以下面的故事来说明业行的影响：

迦丘帕喇的某一前世是医生，却故意使某个女人的眼睛瞎掉。事情的经过是这样的：

该女人答应迦丘帕喇，如果能够彻底治好她的眼病，她和儿子愿意做他的仆人。但后来她却害怕真的变为仆人，就向医生撒谎，说她的眼睛越来越坏，而事实上，却已经完全痊愈了。医生很清楚她在骗他，所以为了报复，就给她另一副药方，终于使她的眼睛完全瞎掉。

由于这罪行，这医生在往后很多世都是瞎子。

佛陀接着说，恶业会跟随造业的人，就像车轮尾随牛的足迹一样。

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【Dhammapada-aṭṭhakathā 法句经义注】

Namo tassa bhagavato arahato sammāsambuddhassa

Khuddakanikāye

Dhammapada-aṭṭhakathā

(Paṭhamo bhāgo)

Ganthārambhakathā

1.

Mahāmohatamonaddhe , loke lokantadassinā;

Yena saddhammapajjoto, jālito jalitiddhinā.

2.

Tassa pāde namassitvā, sambuddhassa sirīmato;

Saddhammañcassa pūjetvā, katvā saṅghassa cañjaliṃ.

3.

Taṃ taṃ kāraṇamāgamma, dhammādhammesu kovido;

Sampattasaddhammapado, satthā dhammapadaṃ subhaṃ.

4.

Desesi karuṇāvega-samussāhitamānaso;

Yaṃ ve devamanussānaṃ, pītipāmojjavaḍḍhanaṃ.

5.

Paramparābhatā tassa, nipuṇā atthavaṇṇanā;

Yā tambapaṇṇidīpamhi, dīpabhāsāya saṇṭhitā.

6.

Na sādhayati sesānaṃ, sattānaṃ hitasampadaṃ;

Appeva nāma sādheyya, sabbalokassa sā hitaṃ.

7.

Iti āsīsamānena, dantena samacārinā;

Kumārakassapenāhaṃ, therena thiracetasā.

8.

Saddhammaṭṭhitikāmena , sakkaccaṃ abhiyācito;

Taṃ bhāsaṃ ativitthāra-gatañca vacanakkamaṃ.

9.

Pahāyāropayitvāna , tantibhāsaṃ manoramaṃ;

Gāthānaṃ byañjanapadaṃ, yaṃ tattha na vibhāvitaṃ.

10.

Kevalaṃ taṃ vibhāvetvā, sesaṃ tameva atthato;

Bhāsantarena bhāsissaṃ, āvahanto vibhāvinaṃ;

Manaso pītipāmojjaṃ, atthadhammūpanissitanti.

[AI翻译]

序论偈

1. 在这被巨大愚痴黑暗笼罩的世间，具足神通、彻见世间边际的（佛陀），点燃了正法之灯。

2. 我顶礼那具足光辉的正自觉者的双足，并礼敬他的正法，也向僧团合十致敬。

3. 导师（佛陀）深谙正法与非法，依据种种因缘，达到了正法之境，宣说了这美妙的《法句经》。

4. 他以慈悲力驱动之心而宣说此法，这法确实能增长天人与人类的喜悦和欢喜。

5. 关于此经，有一部代代相传、精妙的义注，它是用铜鍱洲（斯里兰卡）的岛屿语言（僧伽罗语）写成的。

6. （然而）它（僧伽罗语的义注）不能成就其余众生的利益福祉；但愿它（翻译后的义注）能为全世界带来利益。

7. 如此期望着，我被调御、行持平等、心意坚定的长老——具寿迦叶（Kumārakassapa）所请求。

8. 他渴望正法久住，恳切地请求我；（于是）我舍弃那（僧伽罗语的）语言以及其过于冗长的表达方式。

9. 将其转换为悦意的圣典语言（巴利语），对于偈颂中那些（在旧注里）未阐明的字句。

10. 我将仅仅阐明这些字句，其余的则依据其（旧注的）义理，用另一种语言（巴利语）来解说，为明智者带来依赖于义理与正法的心灵喜悦与欢喜。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

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【Dhammapada-aṭṭhakathā 法句经义注】

1. Yamakavaggo 双品

1. Cakkhupālattheravatthu 盲尊者迦丘帕喇的故事

1.

“Manopubbaṅgamādhammā, manoseṭṭhā manomayā;

Manasā ce paduṭṭhena, bhāsati vā karoti vā;

Tato naṃ dukkhamanveti, cakkaṃva vahato padan”ti. –

“诸法意为先导，意是主导，由意所造作；若人以污染了的意，或说话或行动；那么苦就紧随着他，如同车轮紧随（拉车）牲口的足蹄。”

Ayaṃ dhammadesanā kattha bhāsitāti? Sāvatthiyaṃ. Kaṃ ārabbhāti? Cakkhupālattheraṃ.

这法是在哪里说的？在舍卫城。针对谁说的？针对盲尊者迦丘帕喇。

Sāvatthiyaṃ kira mahāsuvaṇṇo nāma kuṭumbiko ahosi aḍḍho mahaddhano mahābhogo aputtako. So ekadivasaṃ nhānatitthaṃ nhatvā natvā āgacchanto antarāmagge sampannapattasākhaṃ ekaṃ vanappatiṃ disvā “ayaṃ mahesakkhāya devatāya pariggahito bhavissatī”ti tassa heṭṭhābhāgaṃ sodhāpetvā pākāraparikkhepaṃ kārāpetvā vālukaṃ okirāpetvā dhajapaṭākaṃ ussāpetvā vanappatiṃ alaṅkaritvā añjaliṃ karitvā “sace puttaṃ vā dhītaraṃ vā labheyyaṃ, tumhākaṃ mahāsakkāraṃ karissāmī”ti patthanaṃ katvā pakkāmi.

据说在舍卫城，有一位名叫摩诃苏瓦那的富翁，他非常富有，家财万贯，但没有子嗣。有一天，他去河边洗浴后回来，在路上看见一棵枝叶繁茂的大树，心想：“这一定是被有大能力的树神所占据的。”于是他让人清理树下，砌上围墙，撒上沙子，挂上旗幡，装饰了大树，然后合掌祈愿道：“如果我能得到儿子或女儿，我一定给您隆重的供养。”祈愿后便离开了。

Athassa na cirasseva bhariyāya kucchiyaṃ gabbho patiṭṭhāsi. Sā gabbhassa patiṭṭhitabhāvaṃ ñatvā tassa ārocesi. So tassā gabbhassa parihāramadāsi. Sā dasamāsaccayena puttaṃ vijāyi. Taṃ nāmaggahaṇadivase seṭṭhi attanā pālitaṃ vanappatiṃ nissāya laddhattā tassa pāloti nāmaṃ akāsi. Sā aparabhāge aññampi puttaṃ labhi. Tassa cūḷapāloti nāmaṃ katvā itarassa mahāpāloti nāmaṃ akāsi. Te vayappatte gharabandhanena bandhiṃsu. Aparabhāge mātāpitaro kālamakaṃsu. Sabbampi vibhavaṃ itareyeva vicāriṃsu.

此后不久，他的妻子便怀孕了。她知道自己怀孕后，告诉了丈夫。丈夫便给予她安胎所需的一切照顾。十月期满，她生下了一个儿子。在为儿子命名的那天，富翁因为是依靠自己所供奉守护（pālitaṃ）的大树而得到的孩子，所以给他取名为“巴喇”（pālo，意为守护）。后来，妻子又生了一个儿子。他们给小儿子取名为“朱喇巴喇”（Cūḷapālo，小巴喇），给大儿子改名为“摩诃巴喇”（Mahāpālo，大巴喇）。他们长大成人后都结了婚。后来，父母去世了。所有的财产都由这两个儿子继承管理。

Tasmiṃ samaye satthā pavattitavaradhammacakko anupubbenāgantvā anāthapiṇḍikena mahāseṭṭhinā catupaṇṇāsakoṭidhanaṃ vissajjetvā kārite jetavanamahāvihāre viharati mahājanaṃ saggamagge ca mokkhamagge ca patiṭṭhāpayamāno. Tathāgato hi mātipakkhato asītiyā, pitipakkhato asītiyāti dveasītiñātikulasahassehi kārite nigrodhamahāvihāre ekameva vassāvāsaṃ vasi, anāthapiṇḍikena kārite jetavanamahāvihāre ekūnavīsativassāni, visākhāya sattavīsatikoṭidhanapariccāgena kārite pubbārāme chabbassānīti dvinnaṃ kulānaṃ guṇamahattataṃ paṭicca sāvatthiṃ nissāya pañcavīsativassāni vassāvāsaṃ vasi. Anāthapiṇḍikopi visākhāpi mahāupāsikā nibaddhaṃ divasassa dve vāre tathāgatassa upaṭṭhānaṃ gacchanti, gacchantā ca “daharasāmaṇerā no hatthe olokessantī”ti tucchahatthā na gatapubbā. Purebhattaṃ gacchantā khādanīyabhojanīyādīni gahetvāva gacchanti, pacchābhattaṃ gacchantā pañca bhesajjāni aṭṭha ca pānāni. Nivesanesu pana tesaṃ dvinnaṃ dvinnaṃ bhikkhusahassānaṃ niccaṃ paññattāsanāneva honti. Annapānabhesajjesu yo yaṃ icchati, tassa taṃ yathicchitameva sampajjati. Tesu anāthapiṇḍikena ekadivasampi satthā pañhaṃ na pucchitapubbo. So kira “tathāgato buddhasukhumālo khattiyasukhumālo, ‘bahūpakāro me, gahapatī’ti mayhaṃ dhammaṃ desento kilameyyā”ti satthari adhimattasinehena pañhaṃ na pucchati. Satthā pana tasmiṃ nisinnamatteyeva “ayaṃ seṭṭhi maṃ arakkhitabbaṭṭhāne rakkhati. Ahañhi kappasatasahassādhikāni cattāri asaṅkhyeyyāni alaṅkatapaṭiyattaṃ attano sīsaṃ chinditvā akkhīni uppāṭetvā hadayamaṃsaṃ uppāṭetvā pāṇasamaṃ puttadāraṃ pariccajitvā pāramiyo pūrento paresaṃ dhammadesanatthameva pūresiṃ. Esa maṃ arakkhitabbaṭṭhāne rakkhatī”ti ekaṃ dhammadesanaṃ kathetiyeva.

那时，已转无上法轮的导师，次第游化来到舍卫城，住在由大富翁给孤独长者布施五亿四千万金币建造的祗树给孤独园大精舍里，为大众确立通往天界和解脱道（涅槃）的道路。如来确实只在由母系八十族、父系八十族，共一百六十个亲族家族所建造的尼拘律园大精舍度过了一个雨安居；在给孤独长者建造的祗树给孤独园住了十九年；在毗舍佉以二亿七千万金币布施建造的东园鹿母讲堂住了六年。如此，依据这两大家族的功德和重要性，（佛陀）依靠舍卫城度过了二十五个雨安居。给孤独长者和毗舍佉大优婆夷，每天固定两次去侍奉如来。去的时候，考虑到“年轻的沙弥们会看着我们的手（期待供养物）”，他们从来不空手而去。午前去时，总是带着嚼食、啖食等食物；午后去时，则带着五种药品和八种饮料。而且在他们两人的家中，经常为两千位比丘准备好座位。在食物、饮料、药品方面，任何人想要什么，都能如其所愿地得到满足。其中，给孤独长者从未有一天向导师提问过问题。据说他因为对导师怀有极大的敬爱，心想：“如来是佛陀中极为尊贵者，刹帝利中极为尊贵者，如果他对我说‘你对我帮助很大啊，居士’，然后为我说法，可能会感到疲劳”，所以他不提问。然而，导师只要看到他一坐下，就会想：“这位长者在我不需要被呵护的地方呵护我。我可是为了给他人说法，才在超过四阿僧祇又十万劫的时间里，圆满了诸波罗蜜——舍弃自己装饰好的头颅，挖出自己的眼睛，割下自己的心肉，舍弃如生命般珍爱的妻儿。他却在我不需要被呵护的地方呵护我。”于是，（佛陀）就一定会为他作一次说法。

Tadā sāvatthiyaṃ satta manussakoṭiyo vasanti. Tesu satthu dhammakathaṃ sutvā pañcakoṭimattā manussā ariyasāvakā jātā, dvekoṭimattā manussā puthujjanā. Tesu ariyasāvakānaṃ dveyeva kiccāni ahesuṃ – purebhattaṃ dānaṃ denti, pacchābhattaṃ gandhamālādihatthā vatthabhesajjapānakādīni gāhāpetvā dhammassavanatthāya gacchanti. Athekadivasaṃ mahāpālo ariyasāvake gandhamālādihatthe vihāraṃ gacchante disvā “ayaṃ mahājano kuhiṃ gacchatī”ti pucchitvā “dhammassavanāyā”ti sutvā “ahampi gamissāmī”ti gantvā satthāraṃ vanditvā parisapariyante nisīdi.

那时，舍卫城居住着七千万人口。其中，听闻了导师说法后，大约有五千万人成为了圣弟子，大约有两千万人是凡夫。那些圣弟子只有两件事要做：午前布施，午后则手持香、花环等，让人带着衣物、药品、饮料等，前往听法。有一天，摩诃巴喇看见圣弟子们手持香、花环等前往精舍，便问道：“这么多人要去哪里？”听说是“去听法”，他也说：“我也要去。”于是前往，顶礼导师后，坐在听众的边缘。

Buddhā ca nāma dhammaṃ desentā saraṇasīlapabbajjādīnaṃ upanissayaṃ oloketvā ajjhāsayavasena dhammaṃ desenti, tasmā taṃ divasaṃ satthā tassa upanissayaṃ oloketvā dhammaṃ desento anupubbikathaṃ kathesi. Seyyathidaṃ – dānakathaṃ, sīlakathaṃ, saggakathaṃ, kāmānaṃ ādīnavaṃ, okāraṃ saṃkilesaṃ, nekkhamme ānisaṃsaṃ pakāsesi. Taṃ sutvā mahāpālo kuṭumbiko cintesi – “paralokaṃ gacchantaṃ puttadhītaro vā bhātaro vā bhogā vā nānugacchanti, sarīrampi attanā saddhiṃ na gacchati, kiṃ me gharāvāsena pabbajissāmī”ti. So desanāpariyosāne satthāraṃ upasaṅkamitvā pabbajjaṃ yāci. Atha naṃ satthā – “atthi te koci āpucchitabbayuttako ñātī”ti āha. “Kaniṭṭhabhātā me atthi, bhante”ti. “Tena hi taṃ āpucchāhī”ti. So “sādhū”ti sampaṭicchitvā satthāraṃ vanditvā gehaṃ gantvā kaniṭṭhaṃ pakkosāpetvā – “tāta, yaṃ mayhaṃ imasmiṃ gehe saviññāṇakampi aviññāṇakampi dhanaṃ kiñci atthi, sabbaṃ taṃ tava bhāro, paṭipajjāhi nan”ti. “Tumhe pana kiṃ karissathā”ti āha. “Ahaṃ satthu santike pabbajissāmī”ti. “Kiṃ kathesi bhātika, tvaṃ me mātari matāya mātā viya, pitari mate pitā viya laddho, gehe te mahāvibhavo, sakkā gehaṃ ajjhāvasanteheva puññāni kātuṃ , mā evaṃ karitthā”ti. “Tāta, ahaṃ satthu dhammadesanaṃ sutvā gharāvāse vasituṃ na sakkomi. Satthārā hi atisaṇhasukhumaṃ tilakkhaṇaṃ āropetvā ādimajjhapariyosānakalyāṇo dhammo desito, na sakkā so agāramajjhe vasantena pūretuṃ , pabbajissāmi, tātā”ti. “Bhātika, taruṇāyeva tāvattha, mahallakakāle pabbajissathā”ti. “Tāta, mahallakassa hi attano hatthapādāpi anassavā honti, na attano vase vattanti, kimaṅgaṃ pana ñātakā, svāhaṃ tava kathaṃ na karomi, samaṇapaṭipattiṃyeva pūressāmi”.

诸佛在说法时，会观察听众是否有皈依、持戒、出家等的近因缘，并根据他们的意向来说法。因此，那天导师观察到摩诃巴喇的近因缘，说法时便作了次第说。即是：宣说了布施论、持戒论、生天论，以及欲乐的过患、卑劣和杂染，和出离的功德。听闻之后，富翁摩诃巴喇思惟：“去往来世时，儿女、兄弟或财富都不能跟随，连身体也不能跟自己一起去。在家生活对我有什么意义呢？我要出家。”说法结束后，他走近导师，请求出家。于是导师问他：“你有没有需要征求同意的亲人？”“我有一个弟弟，世尊。”“那么，去征求他的同意吧。”他回答“好的”，接受了建议，顶礼导师后回到家中，叫来弟弟说：“弟弟，我在这家里所有有生命和无生命的财产，一切都交给你负责，你来掌管吧。”“那您要做什么呢？”弟弟问。“我要在导师座下出家。”“兄长，您说什么呢？母亲去世后，您就像我的母亲；父亲去世后，您就像我的父亲。家里财富巨大，在家居住也能做功德，请不要这样做啊。”“弟弟，我听了导师的说法，无法再在家居住了。导师宣说了极为微细深奥、安立了三相、初中后善妙的法，这是在家居住者无法圆满实践的，我要出家，弟弟。”“兄长，您还年轻啊，等到年老的时候再出家吧。”“弟弟，年老的人，连自己的手脚都不听使唤，不能随自己的意愿行动，何况亲人呢？所以我不能听你的话，我定要圆满沙门的行持。”

“Jarājajjaritā honti, hatthapādā anassavā;

“（当人）被衰老所摧残时，手脚都不听使唤；

Yassa so vihatatthāmo, kathaṃ dhammaṃ carissati”. –

那精力衰竭的人，如何能行于正法呢？”

Pabbajissāmevāhaṃ, tātāti tassa viravantasseva satthu santikaṃ gantvā pabbajjaṃ yācitvā laddhapabbajjūpasampado ācariyupajjhāyānaṃ santike pañca vassāni vasitvā vuṭṭhavasso pavāretvā satthāramupasaṅkamitvā vanditvā pucchi – “bhante, imasmiṃ sāsane kati dhurānī”ti? “Ganthadhuraṃ, vipassanādhuranti dveyeva dhurāni bhikkhū”ti. “Katamaṃ pana, bhante, ganthadhuraṃ, katamaṃ vipassanādhuran”ti? “Attano paññānurūpena ekaṃ vā dve vā nikāye sakalaṃ vā pana tepiṭakaṃ buddhavacanaṃ uggaṇhitvā tassa dhāraṇaṃ, kathanaṃ, vācananti idaṃ ganthadhuraṃ nāma, sallahukavuttino pana pantasenāsanābhiratassa attabhāve khayavayaṃ paṭṭhapetvā sātaccakiriyavasena vipassanaṃ vaḍḍhetvā arahattaggahaṇanti idaṃ vipassanādhuraṃ nāmā”ti. “Bhante, ahaṃ mahallakakāle pabbajito ganthadhuraṃ pūretuṃ na sakkhissāmi, vipassanādhuraṃ pana pūressāmi, kammaṭṭhānaṃ me kathethā”ti. Athassa satthā yāva arahattaṃ kammaṭṭhānaṃ kathesi.

“我一定要出家，弟弟。”他不顾弟弟的哭泣，前往导师处，请求出家，获得了出家和具足戒。他在阿阇梨和邬波驮耶（老师和戒师）处住了五年，完成学业并通过自恣（雨安居结束时的忏悔仪式）后，去见导师，顶礼后问道：“世尊，在这教法中，有多少种责任（修行法门）？”“比丘，只有两种责任：教理研习的责任（Ganthadhuraṃ）和内观禅修的责任（vipassanādhuraṃ）。”“世尊，什么是教理研习的责任？什么是内观禅修的责任？”“根据自己的智慧，学习一部或两部尼迦耶，或者全部三藏的佛语，并受持、解说、读诵它，这叫做教理研习的责任。而对于生活简朴、乐于住僻静处的人来说，在自身上确立（诸行的）坏灭与消逝，通过持续不断的实践来增长内观，最终证得阿罗汉果，这叫做内观禅修的责任。”“世尊，我是年老时才出家的，无法圆满教理研习的责任，但我想圆满内观禅修的责任，请为我开示业处（禅修方法）。”于是，导师为他开示了直至证得阿罗汉果的业处。

So satthāraṃ vanditvā attanā sahagāmino bhikkhū pariyesanto saṭṭhi bhikkhū labhitvā tehi saddhiṃ nikkhamitvā vīsayojanasatamaggaṃ gantvā ekaṃ mahantaṃ paccantagāmaṃ patvā tattha saparivāro piṇḍāya pāvisi. Manussā vattasampanne bhikkhū disvāva pasannacittā āsanāni paññāpetvā nisīdāpetvā paṇītenāhārena parivisitvā, “bhante, kuhiṃ ayyā gacchantī”ti pucchitvā “yathāphāsukaṭṭhānaṃ upāsakā”ti vutte paṇḍitā manussā “vassāvāsaṃ senāsanaṃ pariyesanti bhadantā”ti ñatvā, “bhante, sace ayyā imaṃ temāsaṃ idha vaseyyuṃ, mayaṃ saraṇesu patiṭṭhāya sīlāni gaṇheyyāmā”ti āhaṃsu. Tepi “mayaṃ imāni kulāni nissāya bhavanissaraṇaṃ karissāmā”ti adhivāsesuṃ.

他顶礼导师后，寻找愿意同行的比丘，找到了六十位比丘。他与他们一同出发，走了一百二十由旬的路程，到达一个边远的大村庄。他带着同伴们进村乞食。村民们一见到这些行仪具足的比丘，便心生欢喜，为他们铺设座位，请他们坐下，并用美味的食物供养。他们问道：“尊者们，各位要去哪里？”当听到回答说：“优婆塞们，去往适宜安住的地方。”时，智慧的村民们明白：“贤者们是在寻找雨安居的住处。”于是说：“尊者们，如果各位能在这里度过这三个月，我们愿意安住于三皈依并受持五戒。”他们（比丘们）也考虑到：“我们可以依靠这些家族（的供养）来达成（轮回）苦的解脱。”于是同意了。

Manussā tesaṃ paṭiññaṃ gahetvā vihāraṃ paṭijaggitvā rattiṭṭhānadivāṭṭhānāni sampādetvā adaṃsu. Te nibaddhaṃ tameva gāmaṃ piṇḍāya pavisanti. Atha ne eko vejjo upasaṅkamitvā, “bhante, bahūnaṃ vasanaṭṭhāne aphāsukampi nāma hoti, tasmiṃ uppanne mayhaṃ katheyyātha, bhesajjaṃ karissāmī”ti pavāresi. Thero vassūpanāyikadivase te bhikkhū āmantetvā pucchi, “āvuso , imaṃ temāsaṃ katihi iriyāpathehi vītināmessathā”ti? “Catūhi, bhante”ti. “Kiṃ panetaṃ, āvuso, patirūpaṃ, nanu appamattehi bhavitabbaṃ”? “Mayañhi dharamānakassa buddhassa santikā kammaṭṭhānaṃ gahetvā āgatā, buddhā ca nāma na sakkā pamādena ārādhetuṃ, kalyāṇajjhāsayena te vo ārādhetabbā. Pamattassa ca nāma cattāro apāyā sakagehasadisā, appamattā hothāvuso”ti. “Kiṃ tumhe pana, bhante”ti? “Ahaṃ tīhi iriyāpathehi vītināmessāmi, piṭṭhiṃ na pasāressāmi, āvuso”ti. “Sādhu, bhante, appamattā hothā”ti.

村民们得到他们的承诺后，修缮了寺院，准备好了夜间和白天的住处，并供养给他们。他们（比丘们）固定地到那个村庄乞食。后来，一位医生前来拜访他们，并发出邀请说：“尊者们，多人居住的地方，难免会发生不适（疾病）。如果发生这种情况，请告诉我，我会为你们治疗。”长老在雨安居开始的那天，召集那些比丘问道：“贤友们，这三个月，你们打算以几种威仪度过？”“四种，尊者。”（行、住、坐、卧）“贤友们，这难道合适吗？难道不应该不放逸吗？”“我们可是从住世的佛陀那里领受了业处才来的啊。诸佛是无法通过放逸来取悦的，应当以善净的意乐来取悦他们。对于放逸者来说，四恶道就像自己的家一样。贤友们，应当不放逸！”“那么您呢，尊者？”“我将以三种威仪度过，贤友们，我将不躺卧（即不把背部放平）。”“善哉，尊者，愿您不放逸！”

Atha therassa niddaṃ anokkamantassa paṭhamamāse atikkante majjhimamāse sampatte akkhirogo uppajji. Chiddaghaṭato udakadhārā viya akkhīhi assudhārā paggharanti. So sabbarattiṃ samaṇadhammaṃ katvā aruṇuggamane gabbhaṃ pavisitvā nisīdi. Bhikkhū bhikkhācāravelāya therassa santikaṃ gantvā, “bhikkhācāravelā, bhante”ti āhaṃsu. “Tena hi, āvuso, gaṇhatha pattacīvaran”ti. Attano pattacīvaraṃ gāhāpetvā nikkhami. Bhikkhū tassa akkhīhi assūni paggharante disvā, “kimetaṃ, bhante”ti pucchiṃsu. “Akkhīni me, āvuso, vātā vijjhantī”ti. “Nanu, bhante, vejjena pavāritamhā, tassa kathemā”ti. “Sādhāvuso”ti te vejjassa kathayiṃsu. So telaṃ pacitvā pesesi. Thero nāsāya telaṃ āsiñcanto nisinnakova āsiñcitvā antogāmaṃ pāvisi. Vejjo taṃ disvā āha – “bhante, ayyassa kira akkhīni vāto vijjhatī”ti? “Āma, upāsakā”ti. “Bhante, mayā telaṃ pacitvā pesitaṃ, nāsāya vo telaṃ āsittan”ti? “Āma, upāsakā”ti. “Idāni kīdisan”ti? “Rujjateva upāsakā”ti. Vejjo “mayā ekavāreneva vūpasamanasamatthaṃ telaṃ pahitaṃ, kiṃ nu kho rogo na vūpasanto”ti cintetvā, “bhante, nisīditvā vo telaṃ āsittaṃ, nipajjitvā”ti pucchi. Thero tuṇhī ahosi, punappunaṃ pucchiyamānopi na kathesi. So “vihāraṃ gantvā therassa vasanaṭṭhānaṃ olokessāmī”ti cintetvā – “tena hi, bhante, gacchathā”ti theraṃ vissajjetvā vihāraṃ gantvā therassa vasanaṭṭhānaṃ olokento caṅkamananisīdanaṭṭhānameva disvā sayanaṭṭhānaṃ adisvā, “bhante, nisinnehi vo āsittaṃ, nipannehī”ti pucchi. Thero tuṇhī ahosi. “Mā, bhante, evaṃ karittha, samaṇadhammo nāma sarīraṃ yāpentena sakkā kātuṃ, nipajjitvā āsiñcathā”ti punappunaṃ yāci. “Gaccha tvaṃ tāvāvuso, mantetvā jānissāmī”ti vejjaṃ uyyojesi. Therassa ca tattha neva ñātī, na sālohitā atthi, tena saddhiṃ manteyya? Karajakāyena pana saddhiṃ mantento “vadehi tāva, āvuso pālita, tvaṃ kiṃ akkhīni olokessasi, udāhu buddhasāsanaṃ? Anamataggasmiñhi saṃsāravaṭṭe tava akkhikāṇassa gaṇanā nāma natthi, anekāni pana buddhasatāni buddhasahassāni atītāni. Tesu te ekabuddhopi na pariciṇṇo, idāni imaṃ antovassaṃ tayo māse na nipajjissāmīti temāsaṃ nibaddhavīriyaṃ karissāmi. Tasmā te cakkhūni nassantu vā bhijjantu vā, buddhasāsanameva dhārehi, mā cakkhūnī”ti bhūtakāyaṃ ovadanto imā gāthāyo abhāsi –

于是，长老在不睡眠的情况下度过了第一个月。到了第二个月时，他患上了眼病。泪水像从破漏的瓦罐里流出的水流一样，从眼中涌出。他整夜修习沙门法，黎明时分进入房间坐着。比丘们在乞食时间来到长老处说：“尊者，乞食的时间到了。”“那么，贤友们，拿起（我的）衣钵吧。”他让人拿了自己的衣钵后走了出去。比丘们看见他眼中流泪，问道：“尊者，这是怎么了？”“贤友们，我的眼睛被风侵袭了（中医术语，指患病）。”“尊者，那位医生不是邀请过我们吗？我们告诉他吧。”“好的，贤友们。”于是他们告诉了医生。医生熬制了药油送来。长老坐着将药油滴入鼻中，然后进入村内。医生见到他，问道：“尊者，听说您的眼睛被风侵袭了？”“是的，优婆塞。”“尊者，我熬制了药油送来，您滴入鼻中了吗？”“是的，优婆塞。”“现在感觉怎么样？”“还是痛，优婆塞。”医生心想：“我送去的药油，一次就能平息病痛，为什么病没有好转呢？”于是问道：“尊者，您是坐着滴药油，还是躺着滴的？”长老沉默不语。即使被再三追问，他也不说话。医生心想：“我去寺院看看长老住的地方吧。”于是告别长老说：“那么，尊者，请您去吧。”然后前往寺院，查看长老的住处时，只看到经行处和坐禅处，没看到睡卧处，便问道：“尊者，您是坐着滴药，还是躺着滴的？”长老仍然沉默不语。“尊者，请不要这样做。沙门法是需要保养身体才能实践的，请躺下滴药吧。”医生再三请求。“你先去吧，贤友，我考虑一下再说。”长老打发走了医生。长老在那里既没有亲戚，也没有同族人，能和谁商量呢？于是他与自己的身体（karajakāyena，由业所生的身体）商量道：“喂，巴喇贤友，你说说看，你是要顾惜眼睛呢，还是要顾惜佛陀的教法？在这无始的轮回中，你眼睛瞎掉的次数简直无法计算。而过去已经有无数百千的佛陀出世了，你连一位佛陀都没有好好亲近过。现在我决心在这个雨安居的三个月里不躺卧，精进不懈。因此，让你的眼睛坏掉也好，瞎掉也好，（我）定要护持佛陀的教法，而不是（顾惜）眼睛。”他如此训诫自己的身体，并说了这些偈颂：

“Cakkhūni hāyantu mamāyitāni,

“让我所执爱的眼睛衰退吧，

Sotāni hāyantu tatheva kāyo;

让耳朵也同样衰退，身体也一样；

Sabbampidaṃ hāyatu dehanissitaṃ,

让所有这一切依附于身体的东西都衰退吧，

Kiṃ kāraṇā pālita tvaṃ pamajjasi.

巴喇，你为何要放逸呢？

“Cakkhūni jīrantu mamāyitāni,

“让我所执爱的眼睛朽坏吧，

Sotāni jīrantu tatheva kāyo;

让耳朵也同样朽坏，身体也一样；

Sabbampidaṃ jīratu dehanissitaṃ,

让所有这一切依附于身体的东西都朽坏吧，

Kiṃ kāraṇā pālita tvaṃ pamajjasi.

巴喇，你为何要放逸呢？

“Cakkhūni bhijjantu mamāyitāni,

“让我所执爱的眼睛破裂吧，

Sotāni bhijjantu tatheva kāyo;

让耳朵也同样破裂，身体也一样；

Sabbampidaṃ bhijjatu dehanissitaṃ,

让所有这一切依附于身体的东西都破裂吧，

Kiṃ kāraṇā pālita tvaṃ pamajjasī”ti.

巴喇，你为何要放逸呢？”

Evaṃ tīhi gāthāhi attano ovādaṃ datvā nisinnakova natthukammaṃ katvā gāmaṃ piṇḍāya pāvisi. Vejjo taṃ disvā “kiṃ, bhante, natthukammaṃ katan”ti pucchi. “Āma, upāsakā”ti. “Kīdisaṃ, bhante”ti? “Rujjateva upāsakā”ti. “Nisīditvā vo, bhante, natthukammaṃ kataṃ, nipajjitvā”ti. Thero tuṇhī ahosi, punappunaṃ pucchiyamānopi na kiñci kathesi. Atha naṃ vejjo, “bhante, tumhe sappāyaṃ na karotha, ajjato paṭṭhāya ‘asukena me telaṃ pakkan’ti mā vadittha, ahampi ‘mayā vo telaṃ pakkan’ti na vakkhāmī”ti āha. So vejjena paccakkhāto vihāraṃ gantvā tvaṃ vejjenāpi paccakkhātosi, iriyāpathaṃ mā vissajji samaṇāti.

他用这三首偈颂训诫自己后，仍然坐着做了滴鼻治疗，然后进村乞食。医生见到他，问道：“怎么样，尊者，做滴鼻治疗了吗？”“是的，优婆塞。”“感觉如何，尊者？”“还是痛，优婆塞。”“尊者，您是坐着做治疗，还是躺着做的？”长老沉默不语。即使被再三追问，他也不说一句话。于是医生对他说：“尊者，您不遵医嘱进行适宜的治疗。从今天起，请不要说‘是某某医生为我熬制的药油’，我也不会说‘我为您熬制了药油’。”他被医生拒绝（继续治疗）后，回到寺院，（心想：）“你连医生都放弃你了，（更）不要放弃（不卧的）威仪啊，沙门！”

“Paṭikkhitto tikicchāya, vejjenāpi vivajjito;

“（你）被治疗所拒绝，也被医生所舍弃；

Niyato maccurājassa, kiṃ pālita pamajjasī”ti. –

（生命）已注定归于死神，巴喇，你为何还要放逸呢？”

Imāya gāthāya attānaṃ ovaditvā samaṇadhammaṃ akāsi. Athassa majjhimayāme atikkante apubbaṃ acarimaṃ akkhīni ceva kilesā ca bhijjiṃsu. So sukkhavipassako arahā hutvā gabbhaṃ pavisitvā nisīdi.

他用这首偈颂训诫自己，继续修习沙门法。当中夜过后，前所未有、后亦不再有地，他的双眼和诸烦恼同时破灭了。他成了一位纯观（没有禅那）的阿罗汉，然后进入房间坐下。

Bhikkhū bhikkhācāravelāya āgantvā “bhikkhācārakālo, bhante”ti āhaṃsu. “Kālo, āvuso”ti? “Āma, bhante”ti. “Tena hi gacchathā”ti. “Kiṃ tumhe pana, bhante”ti? “Akkhīni me, āvuso, parihīnānī”ti. Te tassa akkhīni oloketvā assupuṇṇanettā hutvā, “bhante, mā cintayittha, mayaṃ vo paṭijaggissāmā”ti theraṃ samassāsetvā kattabbayuttakaṃ vattapaṭivattaṃ katvā gāmaṃ piṇḍāya pavisiṃsu. Manussā theraṃ adisvā, “bhante, amhākaṃ ayyo kuhin”ti pucchitvā taṃ pavattiṃ sutvā yāguṃ pesetvā sayaṃ piṇḍapātamādāya gantvā theraṃ vanditvā pādamūle parivattamānā roditvā, “bhante, mayaṃ vo paṭijaggissāma, tumhe mā cintayitthā”ti samassāsetvā pakkamiṃsu.

比丘们在乞食时间到来时，说：“尊者，乞食的时间到了。”“时间到了吗，贤友们？”“是的，尊者。”“那么，你们去吧。”“那您呢，尊者？”“贤友们，我的眼睛已经坏了。”他们看着他的眼睛，眼中充满泪水，安慰长老说：“尊者，请不要担忧，我们会照顾您的。”他们做了应做的日常侍奉后，进入村庄乞食。村民们没见到长老，问道：“尊者们，我们的长老在哪里？”听说了事情的经过后，他们送来了粥，自己也带着乞得的食物前往寺院，顶礼长老，在他脚边徘徊哭泣，安慰他说：“尊者，我们会照顾您，请您不要担忧。”然后离开了。

Tato paṭṭhāya nibaddhaṃ yāgubhattaṃ vihārameva pesenti. Theropi itare saṭṭhi bhikkhū nirantaraṃ ovadati. Te tassovāde ṭhatvā upakaṭṭhāya pavāraṇāya sabbeva saha paṭisambhidāhi arahattaṃ pāpuṇiṃsu . Te vuṭṭhavassā ca pana satthāraṃ daṭṭhukāmā hutvā theramāhaṃsu, “bhante, satthāraṃ daṭṭhukāmamhā”ti . Thero tesaṃ vacanaṃ sutvā cintesi – “ahaṃ dubbalo, antarāmagge ca amanussapariggahitā aṭavī atthi, mayi etehi saddhiṃ gacchante sabbe kilamissanti, bhikkhampi labhituṃ na sakkhissanti, ime puretarameva pesessāmī”ti. Atha ne āha – “āvuso, tumhe purato gacchathā”ti. “Tumhe pana bhante”ti? “Ahaṃ dubbalo, antarāmagge ca amanussapariggahitā aṭavī atthi, mayi tumhehi saddhiṃ gacchante sabbe kilamissatha, tumhe purato gacchathā”ti. “Mā, bhante, evaṃ karittha, mayaṃ tumhehi saddhiṃyeva gamissāmā”ti. “Mā vo, āvuso, evaṃ ruccittha, evaṃ sante mayhaṃ aphāsukaṃ bhavissati, mayhaṃ kaniṭṭho pana tumhe disvā pucchissati, athassa mama cakkhūnaṃ parihīnabhāvaṃ āroceyyātha, so mayhaṃ santikaṃ kañcideva pahiṇissati, tena saddhiṃ āgacchissāmi, tumhe mama vacanena dasabalañca asītimahāthere ca vandathā”ti te uyyojesi.

从那时起，（村民们）固定地将粥饭送到寺院。长老也持续不断地教导其他六十位比丘。他们遵从他的教导，在临近自恣日时，全部证得了阿罗汉果，并具足了四无碍解。雨安居结束后，他们想去见导师，便对长老说：“尊者，我们想去见导师。”长老听了他们的话，心想：“我身体虚弱，而且路途中有非人出没的森林。如果我和他们一起走，大家都会很辛苦，乞食也可能得不到。我应该先让他们走。”于是他对他们说：“贤友们，你们先走吧。”“那您呢，尊者？”“我身体虚弱，而且路途中有非人出没的森林。如果我和你们一起走，大家都会很辛苦，你们先走吧。”“尊者，请不要这样，我们要和您一起走。”“贤友们，请不要这样想。那样的话，我会很不方便。我的弟弟见到你们后会问起我，那时你们告诉他我眼睛失明的情况。他会派某个人来我这里，我和他一起去。你们代我问候世尊和八十大长老。”他这样安排，送走了他们。

Te theraṃ khamāpetvā antogāmaṃ pavisiṃsu. Manussā te disvā nisīdāpetvā bhikkhaṃ datvā “kiṃ, bhante, ayyānaṃ gamanākāro paññāyatī”ti? “Āma, upāsakā, satthāraṃ daṭṭhukāmamhā”ti. Te punappunaṃ yācitvā tesaṃ gamanachandameva ñatvā anugantvā paridevitvā nivattiṃsu. Tepi anupubbena jetavanaṃ gantvā satthārañca asītimahāthere ca therassa vacanena vanditvā punadivase yattha therassa kaniṭṭho vasati, taṃ vīthiṃ piṇḍāya pavisiṃsu. Kuṭumbiko te sañjānitvā nisīdāpetvā katapaṭisanthāro “bhātikatthero me, bhante, kuhin”ti pucchi. Athassa te taṃ pavattiṃ ārocesuṃ. So taṃ sutvāva tesaṃ pādamūle parivattento roditvā pucchi – “idāni, bhante, kiṃ kātabban”ti? “Thero ito kassaci āgamanaṃ paccāsīsati, tassa gatakāle tena saddhiṃ āgamissatī”ti. “Ayaṃ me, bhante, bhāgineyyo pālito nāma, etaṃ pesethā”ti. “Evaṃ pesetuṃ na sakkā, magge paripantho atthi, taṃ pabbājetvā pesetuṃ vaṭṭatī”ti. “Evaṃ katvā pesetha, bhante”ti. Atha naṃ pabbājetvā aḍḍhamāsamattaṃ pattacīvaraggahaṇādīni sikkhāpetvā maggaṃ ācikkhitvā pahiṇiṃsu.

他们向长老请求原谅（告辞）后，进入村庄。村民们见到他们，请他们坐下，供养了食物，然后问道：“尊者们，看样子各位要离开了？”“是的，优婆塞们，我们想去见导师。”村民们再三请求他们留下，但了解到他们离开的意愿已决，便跟随着送行，悲泣一番后返回了。他们（比丘们）也按次第来到了祗树给孤独园，代长老顶礼了导师和八十大长老。第二天，他们到长老弟弟居住的那条街乞食。那位富翁认出了他们，请他们坐下，寒暄问候后问道：“尊者们，我的兄长长老在哪里？”于是他们告诉了他事情的经过。他一听，就在他们脚边打滚痛哭，然后问道：“尊者们，现在该怎么办呢？”“长老期待有人从这里去，等那人去了之后，他会和他一起来。”“尊者们，这是我的外甥，名叫巴利陀（Pālito），请派他去吧。”“不能这样派去，路上有危险。让他出家后再派去比较合适。”“那就这样做吧，尊者们。”于是他们让他出家，用了大约半个月的时间教他拿取衣钵等事宜，告诉了他路线，然后派他去了。

So anupubbena taṃ gāmaṃ patvā gāmadvāre ekaṃ mahallakaṃ disvā, “imaṃ gāmaṃ nissāya koci āraññako vihāro atthī”ti pucchi. “Atthi, bhante”ti. “Ko nāma tattha vasatī”ti? “Pālitatthero nāma, bhante”ti. “Maggaṃ me ācikkhathā”ti. “Kosi tvaṃ, bhante”ti? “Therassa bhāgineyyomhī”ti. Atha naṃ gahetvā vihāraṃ nesi. So theraṃ vanditvā aḍḍhamāsamattaṃ vattapaṭivattaṃ katvā theraṃ sammā paṭijaggitvā, “bhante, mātulakuṭumbiko me tumhākaṃ āgamanaṃ paccāsīsati, etha, gacchāmā”ti āha. “Tena hi imaṃ me yaṭṭhikoṭiṃ gaṇhāhī”ti. So yaṭṭhikoṭiṃ gahetvā therena saddhiṃ antogāmaṃ pāvisi. Manussā theraṃ nisīdāpetvā “kiṃ, bhante, gamanākāro vo paññāyatī”ti pucchiṃsu. “Āma, upāsakā, gantvā satthāraṃ vandissāmī”ti. Te nānappakārena yācitvā alabhantā theraṃ uyyojetvā upaḍḍhapathaṃ gantvā roditvā nivattiṃsu. Sāmaṇero theraṃ yaṭṭhikoṭiyā ādāya gacchanto antarāmagge aṭaviyaṃ kaṭṭhanagaraṃ nāma therena upanissāya vuṭṭhapubbaṃ gāmaṃ sampāpuṇi, so gāmato nikkhamitvā araññe gītaṃ gāyitvā dārūni uddharantiyā ekissā itthiyā gītasaddaṃ sutvā sare nimittaṃ gaṇhi. Itthisaddo viya hi añño saddo purisānaṃ sakalasarīraṃ pharitvā ṭhātuṃ samattho nāma natthi. Tenāha bhagavā –

他按次第到达那个村庄，在村口见到一位老人，问道：“依靠这个村庄，有没有什么森林寺院？”“有，尊者。”“谁住在那里？”“名叫巴喇长老，尊者。”“请告诉我路。”“您是谁，尊者？”“我是长老的外甥。”于是老人带他去了寺院。他顶礼长老，用了大约半个月的时间做日常侍奉，好好地照顾长老后，说：“尊者，我的舅舅富翁盼望您回去，来，我们走吧。”“那么，你拿着我的这根杖头吧。”他拿着杖头，和长老一起进入村庄。村民们请长老坐下，问道：“尊者，看样子您要离开了？”“是的，优婆塞们，我要去顶礼导师。”他们用各种方式请求他留下，未能成功，便送别长老，走了一半的路程，哭泣着返回了。沙弥牵着长老的杖引路前行，在路途中的森林里，到达了一个名叫“柴城”的村庄，长老以前曾依靠这个村庄居住过。沙弥走出村庄，在森林里听到一个正在唱歌捡柴的妇女的歌声，便对那声音生起了意念（nimittaṃ gaṇhi，执取了相）。确实，没有别的声音能像女人的声音那样，遍满并停留在男人的整个身体里。因此世尊说：

“Nāhaṃ, bhikkhave, aññaṃ ekasaddampi samanupassāmi, yaṃ evaṃ purisassa cittaṃ pariyādāya tiṭṭhati, yathayidaṃ, bhikkhave, itthisaddo”ti (a. ni. 1.2).

“诸比丘，我不见有任何其他单一的声音，能如此占据并停留在男人的心中，诸比丘，就像这女人的声音一样。”(增支部 1.2)

Sāmaṇero tattha nimittaṃ gahetvā yaṭṭhikoṭiṃ vissajjetvā “tiṭṭhatha tāva, bhante, kiccaṃ me atthī”ti tassā santikaṃ gato. Sā taṃ disvā tuṇhī ahosi. So tāya saddhiṃ sīlavipattiṃ pāpuṇi. Thero cintesi – “idāneva eko gītasaddo suyyittha. So ca kho itthiyā saddo chijji, sāmaṇeropi cirāyati, so tāya saddhiṃ sīlavipattiṃ patto bhavissatī”ti. Sopi attano kiccaṃ niṭṭhāpetvā āgantvā “gacchāma, bhante”ti āha. Atha naṃ thero pucchi – “pāpojātosi sāmaṇerā”ti. So tuṇhī hutvā therena punappunaṃ puṭṭhopi na kiñci kathesi. Atha naṃ thero āha – “tādisena pāpena mama yaṭṭhikoṭiggahaṇakiccaṃ natthī”ti. So saṃvegappatto kāsāyāni apanetvā gihiniyāmena paridahitvā, “bhante, ahaṃ pubbe sāmaṇero, idāni panamhi gihī jāto, pabbajantopi ca svāhaṃ na saddhāya pabbajito, maggaparipanthabhayena pabbajito, etha gacchāmā”ti āha. “Āvuso, gihipāpopi samaṇapāpopi pāpoyeva, tvaṃ samaṇabhāve ṭhatvāpi sīlamattaṃ pūretuṃ nāsakkhi, gihī hutvā kiṃ nāma kalyāṇaṃ karissasi, tādisena pāpena mama yaṭṭhikoṭiggahaṇakiccaṃ natthī”ti āha. “Bhante, amanussupaddavo maggo, tumhe ca andhā apariṇāyakā, kathaṃ idha vasissathā”ti? Atha naṃ thero, “āvuso, tvaṃ mā evaṃ cintayi, idheva me nipajjitvā marantassāpi aparāparaṃ parivattantassāpi tayā saddhiṃ gamanaṃ nāma natthī”ti vatvā imā gāthā abhāsi –

沙弥在那里执取了（声音的）相后，放下杖，说：“尊者，请稍等，我有点事。”便向那妇女走去。她看见他来了，便停止了歌唱。他与她一起犯了戒律上的过失（指性行为）。长老心想：“刚才听到了一个歌声，而且是女人的声音，（现在）中断了。沙弥也耽搁了很久，他一定是和那个女人一起犯了戒律上的过失了。”沙弥也做完了他的事，回来说：“我们走吧，尊者。”于是长老问他：“沙弥，你做了恶事吗？”他沉默不语，即使长老再三追问，他也不说一句话。于是长老对他说：“像你这样作恶的人，没有资格为我拿杖。”他（沙弥）感到震惊（saṃvega），脱下袈裟，穿上在家人的衣服，说：“尊者，我以前是沙弥，现在成了在家人了。而且我出家也不是因为信心，而是因为害怕路上的危险而出家的。来，我们走吧。”“贤友，无论是在家人的恶还是出家人的恶，都是恶。你身为出家人时，连基本的戒律都不能圆满，成了在家人又能做什么善事呢？像你这样作恶的人，没有资格为我拿杖。”“尊者，这条路有非人侵扰，您又眼睛看不见，没有向导，怎么能住在这里呢？”于是长老对他说：“贤友，你不要这样想。即使我在这里躺下死去，即使辗转反侧，也绝不和你一起走。”说完，他说了这些偈颂：

“Handāhaṃ hatacakkhusmi, kantāraddhānamāgato;

“唉！我双目已失，来到这旷野险道；

Seyyamāno na gacchāmi, natthi bāle sahāyatā.

我宁愿躺卧于此也不（与你）同行，与愚人无友谊可言。

“Handāhaṃ hatacakkhusmi, kantāraddhānamāgato;

“唉！我双目已失，来到这旷野险道；

Marissāmi no gamissāmi, natthi bāle sahāyatā”ti.

我宁愿死也不（与你）同行，与愚人无友谊可言。”

Taṃ sutvā itaro saṃvegajāto “bhāriyaṃ vata me sāhasikaṃ ananucchavikaṃ kammaṃ katan”ti bāhā paggayha kandanto vanasaṇḍaṃ pakkhanditvā tathā pakkantova ahosi. Therassāpi sīlatejena saṭṭhiyojanāyāmaṃ paññāsayojanavitthataṃ pannarasayojanabahalaṃ jayasumanapupphavaṇṇaṃ nisīdanuṭṭhahanakālesu onamanunnamanapakatikaṃ sakkassa devarañño paṇḍukambalasilāsanaṃ uṇhākāraṃ dassesi. Sakko “ko nu kho maṃ ṭhānā cāvetukāmo”ti olokento dibbena cakkhunā theraṃ addasa. Tenāhu porāṇā –

听到这些话，另一个人（指还俗者）生起了悚惧感（saṃvega），心想：“我真是做了严重、鲁莽、不恰当的事啊！”他举起双臂，哭喊着冲入树林深处，就这样离开了。而长老因为戒德的力量，使得天帝释的、长六十由旬、宽五十由旬、厚十五由旬、颜色如素馨花、坐下起立时会自然下陷和升起的班度甘巴拉石座（Paṇḍukambalasilāsanaṃ）显现出温热之相。帝释天主心想：“是谁想动摇我的座位呢？”用天眼观察，看见了长老。因此古人说：

“Sahassanetto devindo, dibbacakkhuṃ visodhayi;

“千眼的天帝，清净其天眼；

Pāpagarahī ayaṃ pālo, ājīvaṃ parisodhayi.

此巴喇（长老）厌离罪恶，清净其生活。

“Sahassanetto devindo, dibbacakkhuṃ visodhayi;

“千眼的天帝，清净其天眼；

Dhammagaruko ayaṃ pālo, nisinno sāsane rato”ti.

此巴喇（长老）尊重正法，安坐于教法中，心生喜乐。”

Athassa etadahosi – “sacāhaṃ evarūpassa pāpagarahino dhammagarukassa ayyassa santikaṃ na gamissāmi, muddhā me sattadhā phaleyya, gamissāmi tassa santikan”ti. Tato –

于是他（帝释）这样想：“如果我不到这样一位厌离罪恶、尊重正法的尊者那里去，我的头颅将碎裂成七片。我一定要到他那里去。”于是——

“Sahassanetto devindo, devarajjasirindharo;

“千眼的天帝，拥有天界光辉者；

Taṅkhaṇena āgantvāna, cakkhupālamupāgami”. –

刹那间到来，走近迦丘帕喇。”

Upagantvā ca pana therassa avidūre padasaddamakāsi. Atha naṃ thero pucchi – “ko eso”ti? “Ahaṃ, bhante, addhiko”ti. “Kuhiṃ yāsi upāsakā”ti ? “Sāvatthiyaṃ, bhante”ti. “Yāhi, āvuso”ti. “Ayyo pana, bhante, kuhiṃ gamissatī”ti? “Ahampi tattheva gamissāmī”ti. “Tena hi ekatova gacchāma, bhante”ti. “Ahaṃ, āvuso, dubbalo, mayā saddhiṃ gacchantassa tava papañco bhavissatī”ti. “Mayhaṃ accāyikaṃ natthi, ahampi ayyena saddhiṃ gacchanto dasasu puññakiriyavatthūsu ekaṃ labhissāmi, ekatova gacchāma, bhante”ti. Thero “eso sappuriso bhavissatī”ti cintetvā – “tena hi saddhiṃ gamissāmi, yaṭṭhikoṭiṃ gaṇha upāsakā”ti āha. Sakko tathā katvā pathaviṃ saṅkhipanto sāyanhasamaye jetavanaṃ sampāpesi. Thero saṅkhapaṇavādisaddaṃ sutvā “kattheso saddo”ti pucchi. “Sāvatthiyaṃ, bhante”ti? “Pubbe mayaṃ gamanakāle cirena gamimhā”ti. “Ahaṃ ujumaggaṃ jānāmi, bhante”ti. Tasmiṃ khaṇe thero “nāyaṃ manusso, devatā bhavissatī”ti sallakkhesi.

走近后，他在长老不远处发出脚步声。于是长老问道：“是谁？”“尊者，我是一个旅客。”“优婆塞，你去哪里？”“去舍卫城，尊者。”“去吧，贤友。”“那么尊者您要去哪里呢？”“我也要去那里。”“那么我们一起走吧，尊者。”“贤友，我身体虚弱，和我一起走会耽误你的行程。”“我没有急事。而且和尊者您一起走，我也能在十种福业项目中获得一种（指侍奉）。我们一起走吧，尊者。”长老心想：“这一定是个善人。”便说：“那么我就和你一起走。优婆塞，请拿好杖头。”帝释照做了，并施展神通缩短路程，在傍晚时分就到达了祗树给孤独园。长老听到海螺、鼓等的声音，问道：“这是哪里的声音？”“舍卫城，尊者。”“以前我们来的时候，走了很久啊。”“尊者，我知道近路。”就在那时，长老察觉到：“这不是人，一定是天神。”

“Sahassanetto devindo, devarajjasirindharo;

“千眼的天帝，拥有天界光辉者；

Saṅkhipitvāna taṃ maggaṃ, khippaṃ sāvatthimāgamī”ti.

缩短了那路途，迅速到达舍卫城。”

So theraṃ netvā therassevatthāya kaniṭṭhakuṭumbikena kāritaṃ paṇṇasālaṃ netvā phalake nisīdāpetvā piyasahāyakavaṇṇena tassa santikaṃ gantvā, “samma, cūḷapālā”ti pakkosi. “Kiṃ, sammā”ti? “Therassāgatabhāvaṃ jānāsī”ti? “Na jānāmi, kiṃ pana thero āgato”ti? “Āma, samma, idāni ahaṃ vihāraṃ gantvā theraṃ tayā kāritapaṇṇasālāya nisinnakaṃ disvā āgatomhī”ti vatvā pakkāmi. Kuṭumbikopi vihāraṃ gantvā theraṃ disvā pādamūle parivattanto roditvā “idaṃ disvā ahaṃ, bhante, tumhākaṃ pabbajituṃ nādāsin”tiādīni vatvā dve dāsadārake bhujisse katvā therassa santike pabbājetvā “antogāmato yāgubhattādīni āharitvā theraṃ upaṭṭhahathā”ti paṭiyādesi. Sāmaṇerā vattapaṭivattaṃ katvā theraṃ upaṭṭhahiṃsu.

他（帝释）带着长老，来到长老弟弟为长老建造的茅篷里，让他在木板床上坐下。然后（帝释）化作长老弟弟好友的模样，到他（弟弟）那里，喊道：“喂，朱喇巴喇！”“什么事，朋友？”“你知道长老回来了吗？”“不知道。难道长老回来了？”“是的，朋友。我刚去精舍，看见长老坐在你建造的茅篷里，然后过来的。”说完便离开了。富翁也去了精舍，见到长老，在他脚边打滚痛哭，说了“看到您这样，我当初才不让您出家啊，尊者”之类的话。然后他将两个家奴（少年）变为自由人，让他们在长老座下出家，并嘱咐他们：“从村里拿粥饭等来，侍奉长老。”两位沙弥便做了日常侍奉，照顾长老。

Athekadivasaṃ disāvāsino bhikkhū “satthāraṃ passissāmā”ti jetavanaṃ āgantvā tathāgataṃ vanditvā asītimahāthere ca, vanditvā vihāracārikaṃ carantā cakkhupālattherassa vasanaṭṭhānaṃ patvā “idampi passissāmā”ti sāyaṃ tadabhimukhā ahesuṃ. Tasmiṃ khaṇe mahāmegho uṭṭhahi. Te “idāni atisāyanho, megho ca uṭṭhito, pātova gantvā passissāmā”ti nivattiṃsu. Devo paṭhamayāmaṃ vassitvā majjhimayāme vigato. Thero āraddhavīriyo āciṇṇacaṅkamano, tasmā pacchimayāme caṅkamanaṃ otari. Tadā ca pana navavuṭṭhāya bhūmiyā bahū indagopakā uṭṭhahiṃsu. Te there caṅkamante yebhuyyena vipajjiṃsu. Antevāsikā therassa caṅkamanaṭṭhānaṃ kālasseva na sammajjiṃsu. Itare bhikkhū “therassa vasanaṭṭhānaṃ passissāmā”ti āgantvā caṅkamane matapāṇake disvā “ko imasmiṃ caṅkamatī”ti pucchiṃsu. “Amhākaṃ upajjhāyo, bhante”ti. Te ujjhāyiṃsu “passathāvuso, samaṇassa kammaṃ, sacakkhukakāle nipajjitvā niddāyanto kiñci akatvā idāni cakkhuvikalakāle ‘caṅkamāmī’ti ettake pāṇake māresi ‘atthaṃ karissāmī’ti anatthaṃ karotī”ti.

有一天，从外地来的比丘们为了拜见导师而来到祗树给孤独园，顶礼了如来和八十大长老后，在寺院内巡礼时，来到了盲尊者迦丘帕喇的住处，心想“我们也去看看这里吧”，傍晚时便朝那边走去。就在那时，乌云密布。他们想：“现在天色已晚，又起了乌云，还是明早再去看吧。”于是返回了。天神在初夜降雨，中夜雨停。长老精进勇猛，习惯于经行，因此在后夜时分，他下到经行道上。那时，刚下过雨的地面上，出现了许多红色的蠰(nóng)虫（indagopakā，一种雨后出现的小昆虫）。长老经行时，它们大多死去了。侍者们没有及时清扫长老的经行处。其他比丘们想“去看看长老的住处吧”，来到后，在经行道上看见死去的虫子，便问道：“谁在这里经行？”“是我们的和尚（老师），尊者。”他们便非议道：“贤友们，看看这沙门的所作所为！有眼睛的时候躺着睡觉，什么也不做；现在眼睛坏了，却说‘我要经行’，杀死了这么多生命，想做有益的事，结果却做了无益的事。”

Atha kho te gantvā tathāgatassa ārocesuṃ, “bhante, cakkhupālatthero ‘caṅkamāmī’ti bahū pāṇake māresī”ti. “Kiṃ pana so tumhehi mārento diṭṭho”ti? “Na diṭṭho, bhante”ti. “Yatheva tumhe taṃ na passatha, tatheva sopi te pāṇe na passati. Khīṇāsavānaṃ maraṇacetanā nāma natthi, bhikkhave”ti. “Bhante, arahattassa upanissaye sati kasmā andho jāto”ti? “Attano katakammavasena, bhikkhave”ti. “Kiṃ pana, bhante, tena katan”ti? Tena hi, bhikkhave, suṇātha –

于是他们去向如来报告：“世尊，盲尊者迦丘帕喇说‘我要经行’，杀死了许多生命。”“那么你们亲眼看见他杀生了吗？”“没有看见，世尊。”“正如你们没有看见他（杀生），他也同样看不见那些生命。诸比丘，漏尽者（阿罗汉）是没有杀生之念的。”“世尊，既然他有证得阿罗汉果的近因缘，为什么会变成瞎子呢？”“诸比丘，是由于他自己所造的业。”“世尊，他做了什么呢？”“那么，诸比丘，你们听着——”

Atīte bārāṇasiyaṃ kāsiraññe rajjaṃ kārente eko vejjo gāmanigamesu caritvā vejjakammaṃ karonto ekaṃ cakkhudubbalaṃ itthiṃ disvā pucchi – “kiṃ te aphāsukan”ti? “Akkhīhi na passāmī”ti. “Bhesajjaṃ te karissāmī”ti? “Karohi, sāmī”ti. “Kiṃ me dassasī”ti? “Sace me akkhīni pākatikāni kātuṃ sakkhissasi, ahaṃ te saddhiṃ puttadhītāhi dāsī bhavissāmī”ti. So “sādhū”ti bhesajjaṃ saṃvidahi, ekabhesajjeneva akkhīni pākatikāni ahesuṃ. Sā cintesi – “ahametassa saputtadhītā dāsī bhavissāmī”ti paṭijāniṃ, “na kho pana maṃ saṇhena sammācārena samudācarissati, vañcessāmi nan”ti. Sā vejjenāgantvā “kīdisaṃ, bhadde”ti puṭṭhā “pubbe me akkhīni thokaṃ rujjiṃsu, idāni pana atirekataraṃ rujjantī”ti āha. Vejjo “ayaṃ maṃ vañcetvā kiñci adātukāmā, na me etāya dinnāya bhatiyā attho, idāneva naṃ andhaṃ karissāmī”ti cintetvā gehaṃ gantvā bhariyāya etamatthaṃ ācikkhi. Sā tuṇhī ahosi. So ekaṃ bhesajjaṃ yojetvā tassā santikaṃ gantvā “bhadde, imaṃ bhesajjaṃ añjehī”ti añjāpesi. Athassā dve akkhīni dīpasikhā viya vijjhāyiṃsu. So vejjo cakkhupālo ahosi.

“过去，在波罗奈，迦尸国王统治时期，有一位医生在村镇间行医。他见到一位视力不佳的妇女，便问道：‘你有什么不适？’‘我眼睛看不见。’‘我为你治疗吧？’‘好的，先生。’‘你将给我什么（报酬）？’‘如果你能让我的眼睛恢复正常，我和我的儿女愿意做你的奴婢。’他回答‘好的’，便调制了药物。仅用了一次药，她的眼睛就恢复正常了。她心想：‘我承诺了要和儿女一起做他的奴婢。但他未必会好好待我，我要骗骗他。’当医生来问‘怎么样了，夫人？’时，她回答说：‘以前我的眼睛只是有点痛，现在却痛得更厉害了。’医生心想：‘她想骗我，什么都不给我。我不需要她给的报酬，我现在就让她瞎掉。’他回到家，把这事告诉了妻子。妻子沉默不语。他调制了一种药，去到那妇女那里，说：‘夫人，用这药涂抹吧。’并为她涂了药。于是她的双眼就像灯焰熄灭一样瞎掉了。那位医生就是（这一世的）迦丘帕喇。”

Bhikkhave, tadā mama puttena katakammaṃ pacchato pacchato anubandhi. Pāpakammañhi nāmetaṃ dhuraṃ vahato balibaddassa padaṃ cakkaṃ viya anugacchatīti idaṃ vatthuṃ kathetvā anusandhiṃ ghaṭetvā patiṭṭhāpitamattikaṃ sāsanaṃ rājamuddāya lañchanto viya dhammarājā imaṃ gāthamāha –

“诸比丘，那时我儿子（指迦丘帕喇，佛陀视一切众生如子）所造的业，一直紧紧跟随着他。恶业确实就像车轮跟随拉车公牛的脚步一样，紧随不舍。”讲述了这个故事，将前后联系起来，如同以王印封缄已确立的教法一样，法王（佛陀）说了这首偈颂：

1.

“Manopubbaṅgamā dhammā, manoseṭṭhā manomayā;

“诸法意为先导，意是主导，由意所造作；

Manasā ce paduṭṭhena, bhāsati vā karoti vā;

若人以污染了的意，或说话或行动；

Tato naṃ dukkhamanveti, cakkaṃva vahato padan”ti.

那么苦就紧随着他，如同车轮紧随（拉车）牲口的足蹄。”

Tattha manoti kāmāvacarakusalādibhedaṃ sabbampi catubhūmikacittaṃ. Imasmiṃ pana pade tadā tassa vejjassa uppannacittavasena niyamiyamānaṃ vavatthāpiyamānaṃ paricchijjiyamānaṃ domanassasahagataṃ paṭighasampayuttacittameva labbhati. Pubbaṅgamāti tena paṭhamagāminā hutvā samannāgatā. Dhammāti guṇadesanāpariyattinissattanijjīvavasena cattāro dhammā nāma. Tesu –

在此，“意”（mano）是指包括欲界善心等在内的一切四地之心（欲界、色界、无色界、出世间）。但在此句（的特定语境）中，根据当时那位医生生起的心来看，（此处的“意”）则被限定、规定、确定为仅指与忧俱行、瞋恚相应的心。“意为先导”（Manopubbaṅgamā）：因为以它（意）作为先行者而具备（诸法）。“法”（dhammā）：有名为功德、教说、教典、无实体（无我）、无生命（无情）这四种法。其中——

“Na hi dhammo adhammo ca, ubho samavipākino;

“法与非法，两者果报实不同；

Adhammo nirayaṃ neti, dhammo pāpeti suggatin”ti. (theragā. 304; jā. 1.15.386) –

非法导致地狱，法引向善趣。”（长老偈 304；本生经 1.15.386）

Ayaṃ guṇadhammo nāma. “Dhammaṃ vo, bhikkhave, desessāmi ādikalyāṇan”ti (ma. ni. 3.420) ayaṃ desanādhammo nāma. “Idha pana, bhikkhave, ekacce kulaputtā dhammaṃ pariyāpuṇanti suttaṃ geyyan”ti (ma. ni. 1.239) ayaṃ pariyattidhammo nāma. “Tasmiṃ kho pana samaye dhammā honti, khandhā hontī”ti (dha. sa. 121) ayaṃ nissattadhammo nāma, nijjīvadhammotipi eso eva. Tesu imasmiṃ ṭhāne nissattanijjīvadhammo adhippeto. So atthato tayo arūpino khandhā vedanākkhandho saññākkhandho saṅkhārakkhandhoti. Ete hi mano pubbaṅgamo etesanti manopubbaṅgamā nāma.

这称为功德法。“诸比丘，我将为你们宣说初善…的法。”（中部 3.420）这称为教说法。“于此，诸比丘，有些善男子学习法——经、应颂…”（中部 1.239）这称为教典法。“然而，在那个时候，有诸法，有诸蕴…”（法集论 121）这称为无实体法，也即是无生命法。在这四者中，此处的“法”意指的是无实体、无生命法。从义理上说，（它们是）三种无色蕴：受蕴、想蕴、行蕴。因为意是这些（心所法）的先导，所以（它们）被称为“意为先导”。

Kathaṃ panetehi saddhiṃ ekavatthuko ekārammaṇo apubbaṃ acarimaṃ ekakkhaṇe uppajjamāno mano pubbaṅgamo nāma hotīti? Uppādapaccayaṭṭhena. Yathā hi bahūsu ekato gāmaghātādīni kammāni karontesu “ko etesaṃ pubbaṅgamo”ti vutte yo nesaṃ paccayo hoti, yaṃ nissāya te taṃ kammaṃ karonti, so datto vā mitto vā tesaṃ pubbaṅgamoti vuccati, evaṃsampadamidaṃ veditabbaṃ. Iti uppādapaccayaṭṭhena mano pubbaṅgamo etesanti manopubbaṅgamā. Na hi te mane anuppajjante uppajjituṃ sakkonti, mano pana ekaccesu cetasikesu anupajjantesupi uppajjatiyeva. Adhipativasena pana mano seṭṭho etesanti manoseṭṭho. Yathā hi corādīnaṃ corajeṭṭhakādayo adhipatino seṭṭhā. Tathā tesampi mano adhipati manova seṭṭhā. Yathā pana dāruādīhi nipphannāni tāni tāni bhaṇḍāni dārumayādīni nāma honti, tathā tepi manato nipphannattā manomayā nāma.

那么，与这些（心所法）同一所依、同一所缘、非前非后、同一刹那生起的意，如何能称为“先导”呢？是就“生起之缘”的意义而言。就像许多人一起做抢劫村庄等行为时，如果被问“谁是他们的首领（先导）？”，那个成为他们（行动）之缘的人，即他们依靠其进行该行为的人，无论是叫达多（Datta）还是密多（Mitta），都会被称为他们的首领（先导）。此事也应如此理解。因此，就“生起之缘”的意义而言，意是它们的先导，故称“意为先导”。因为如果意不生起，它们（心所法）就无法生起；而意，即使在某些心所法不生起的情况下，也能单独生起。而就“主导”的意义而言，意是它们之中最殊胜者，故称“意为主导”（manoseṭṭhā）。就像盗贼等有盗贼头目等作为他们的主导者、最殊胜者一样，对于它们（心所法）来说，意也是主导者，意就是最殊胜者。又如，用木材等制成的各种器具被称为木制品（dārumaya）等，同样，它们（心所法）也是由意所成就的，故称“由意所造作”（manomayā）。

Paduṭṭhenāti āgantukehi abhijjhādīhi dosehi paduṭṭhena. Pakatimano hi bhavaṅgacittaṃ, taṃ apaduṭṭhaṃ. Yathā hi pasannaṃ udakaṃ āgantukehi nīlādīhi upakkiliṭṭhaṃ nīlodakādibhedaṃ hoti, na ca navaṃ udakaṃ, nāpi purimaṃ pasannaudakameva, tathā tampi āgantukehi abhijjhādīhi dosehi paduṭṭhaṃ hoti, na ca navaṃ cittaṃ, nāpi purimaṃ bhavaṅgacittameva, tenāha bhagavā – “pabhassaramidaṃ, bhikkhave, cittaṃ, tañca kho āgantukehi upakkilesehi upakkiliṭṭhan”ti (a. ni. 1.49). Evaṃ manasā ce paduṭṭhena, bhāsati vā karoti vā so bhāsamāno catubbidhaṃ vacīduccaritameva bhāsati, karonto tividhaṃ kāyaduccaritameva karoti, abhāsanto akaronto tāya abhijjhādīhi paduṭṭhamānasatāya tividhaṃ manoduccaritaṃ pūreti. Evamassa dasa akusalakammapathā pāripūriṃ gacchanti.

“以污染（之意）”（Paduṭṭhena）：指被外来的贪欲等过患所污染。自然状态的意即是有分心（bhavaṅgacittaṃ），它是未被污染的。就像清澈的水被外来的蓝色（染料）等污染后，变成蓝色的水等，但它既不是新的水，也不是原来那清澈的水；同样，那（有分心）被外来的贪欲等过患污染后，（生起的）是污染的心，但它既不是新的心，也不是原来的有分心。因此世尊说：“诸比丘，此心是光明的，然而它被外来的随烦恼所污染。”（增支部 1.49）。如此，“若以污染了的意，或说话或行动”（manasā ce paduṭṭhena, bhāsati vā karoti vā）：那说话的人，说的就是四种语恶行；行动的人，做的就是三种身恶行；不说话也不行动的人，则因为其意已被贪欲等所污染，而圆满了三种意恶行。这样，他的十种不善业道就得以圆满了。

Tato naṃ dukkhamanvetīti tato tividhaduccaritato taṃ puggalaṃ dukkhaṃ anveti, duccaritānubhāvena catūsu apāyesu, manussesu vā tamattabhāvaṃ gacchantaṃ kāyavatthukampi itarampīti iminā pariyāyena kāyikacetasikaṃ vipākadukkhaṃ anugacchati. Yathā kiṃ? Cakkaṃva vahato padanti dhure yuttassa dhuraṃ vahato balibaddassa padaṃ cakkaṃ viya. Yathā hi so ekampi divasaṃ dvepi pañcapi dasapi aḍḍhamāsampi māsampi vahanto cakkaṃ nivattetuṃ jahituṃ na sakkoti , atha khvassa purato abhikkamantassa yugaṃ gīvaṃ bādhati, pacchato paṭikkamantassa cakkaṃ ūrumaṃsaṃ paṭihanati. Imehi dvīhi ākārehi bādhantaṃ cakkaṃ tassa padānupadikaṃ hoti; tatheva manasā paduṭṭhena tīṇi duccaritāni pūretvā ṭhitaṃ puggalaṃ nirayādīsu tattha tattha gatagataṭṭhāne duccaritamūlakaṃ kāyikampi cetasikampi dukkhamanubandhatīti.

“那么苦就紧随着他”（Tato naṃ dukkhamanveti）：由于那三种恶行，苦就跟随着那个人。由于恶行的力量，无论（他投生）在四恶道中，还是在人道中获得某个自体，以此方式，身与心的果报之苦都会紧随着他。像什么呢？“如同车轮紧随（拉车）牲口的足蹄”（Cakkaṃva vahato padan）：就像套上轭具拉车的公牛的足蹄与车轮的关系一样。正如那（公牛）即使拉车一天、两天、五天、十天、半个月或一个月，也无法摆脱或舍弃车轮；而且，当它向前走时，轭会压迫它的脖子；当它向后退时，车轮会撞击它的大腿肉。以这两种方式不断折磨它的车轮，是紧随它的脚步的；同样地，对于以污染了的意圆满了三种恶行的人，无论他去到地狱等任何地方，由恶行所导致的身体和心意的苦，都会紧紧跟随。

Gāthāpariyosāne tiṃsasahassā bhikkhū saha paṭisambhidāhi arahattaṃ pāpuṇiṃsu. Sampattaparibhāyapi desanā sātthikā saphalā ahosīti.

偈颂结束时，三万比丘连同四无碍解证得了阿罗汉果。对于在场的其他听众，这次说法也带来了意义和成果。

Cakkhupālattheravatthu paṭhamaṃ

盲尊者迦丘帕喇的故事（终）第一

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/1. Yamakavagga 双品 (Dhp 1, 1-20)”

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【经名】 1.2 Maṭṭhakuṇḍalīvatthu 玛塔侃达理婆罗门的故事 (Dhp 1.2, 2)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2.

Manopubbaṅgamā dhammā, manoseṭṭhā manomayā;

Manasā ce pasannena, bhāsati vā karoti vā;

Tato naṃ sukhamanveti, chāyāva anapāyinī [anupāyinī (ka.)].

☸---------------------------------------------------------------------

二 诸法以意为先导，意为主，意所造作。人若以清净的意，或说或做（身善行），快乐就跟随着他，如同影子紧随其形。

☸.....................................................................

何必妄想

心是所有法的先导，心是所有造作的主脑，

一切都是心所造作的，

人若造作身、口、意善业，

一定有乐，如影不离形。 (偈 2)

玛塔侃达理是个年轻的婆罗门，他的父亲非常吝啬，从来不布施。即使玛塔侃达理是独子，但身上所戴的首饰也是父亲为了省钱，而亲自打造的。所以当他患了黄疸病时，他父亲也不请医生来治病，终于使他病入膏肓。他父亲知道他快要逝世时，叫人把他抬到走廊去，以免来家里的人看到他父亲的财富。

当天早上，佛陀出禅定后，透过神通看见玛塔侃达理躺在走廊上。所以当佛陀与弟子到舍卫城去化缘时，就走到玛塔侃达理家门口，向玛塔侃理放光，吸引他注意。这时候的玛塔侃理非常脆弱，所以看见佛陀时，只能向佛陀表白信仰佛教的心意，但也因此获得一些幸福感，而这就足够了。当他内心充满对佛的信心而逝世时，便往生至忉利天。

当他在忉利天看见父亲在墓地为他哭泣时，化身恢复原来的形象，出现在墓地，向父亲说他已往生忉利天，并劝请父亲亲近佛陀、布施并且听佛说法。他的父亲便遵照他的话去做。

佛陀说法后，有人就问，人可不可以只在心灵上信仰佛法，而没有任何慈善行为，也不持戒，就可以往生忉利天吗？佛陀就请玛塔侃达理现身，玛塔侃达理于是从忉利天下来，亲自向他们说他已往生忉利天了。听完他的话后，大家才确实相信玛侃达理只因为内心皈依佛陀，就获得往生忉利天的荣耀。

听完佛陀说法，他父亲从此明白佛法，并把大部份的财富布施出来。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

2. Maṭṭhakuṇḍalīvatthu

[AI翻译]

2.“诸法以意为先导……”这第二首偈颂也是在舍卫城，因玛塔侃达理而说的。

据说在舍卫城，有一位名叫阿丁纳普巴咖（Adinnapubbaka，意为从未施予者）的婆罗门。他从未给过任何人任何东西，因此人们就叫他“从未施予者”。他有一个独子，非常可爱。后来，他想给儿子做首饰，心想：“如果让金匠做，就得付工钱。”于是他自己捶打黄金，做了（一对）磨光的耳环（maṭṭhāni kuṇḍalāni）给儿子。因此，他的儿子就以玛塔侃达理（Maṭṭhakuṇḍalī，意为戴磨光耳环者）而闻名。在他十六岁时，得了黄疸病。他的母亲看到儿子，说：“婆罗门，你的儿子生病了，给他治病吧。”（他说：）“夫人，如果我请医生来，就得付饭钱和诊费；难道你不顾惜我的财产损失吗？”“那么你要怎么办呢，婆罗门？”“我要想办法不让我的财产损失。”于是他去医生那里，问：“对于某某病，你们用什么药？”医生们就告诉他一些随便的树皮之类。他拿回来给儿子做药。就在他这样做的时候，儿子的病加重了，到了无法医治的地步。婆罗门知道儿子病情危急，（才）请来一位医生。医生一看，就说：“我们有别的事，你请别的医生来治吧。”说完就离开，放弃了他。婆罗门知道儿子临近死亡，心想：“来看望他的人会看到屋里的财产，我要把他弄到外面去。”于是把儿子抬出来，让他躺在外面的走廊上。

那天，世尊在黎明时分，从大悲定中出定后，为了见到那些曾在过去诸佛处种下善根、善根成熟、可被度化的亲眷们，以佛眼观察世间，将智慧之网遍及一万个世界体系。玛塔侃达理躺在外廊的样子，也出现在他的（佛眼）范围内。世尊看到他，知道他是从屋内被抬出来躺在那里的，便思惟：“我去那里是否会有益处？”他看到了这件事：这个年轻人对（我）生起净信心后，去世将投生到忉利天（Tāvatiṃsa）三十由旬（yojana）的黄金天宫中，将有一千位天女（accharā）为侍从。婆罗门（父亲）将火化他后，在墓地哭泣徘徊。天子（玛塔侃达理）看到自己三伽乌塔（gāvuta）高、装饰着价值六十车珍宝、拥有一千天女侍从的身体后，会自问：‘我是因为造了什么业而得到这福报的？’然后察看，知道是因为对（我）生起了净信心而得到的。他会想：‘这个婆罗门因为害怕财产损失，没有给我治病，现在却到墓地哭泣。我要让他受到教训。’于是，在父亲哭泣时，他会以玛塔侃达理的形象出现，躺在墓地不远处哭泣。那时婆罗门会问他：‘你是谁？’他会回答：‘我是你的儿子玛塔侃达理。’（问：）‘你投生到哪里了？’（答：）‘忉利天。’（问：）‘做了什么业？’当被问及时，他会说明是因为对（我）生起净信心而投生的。婆罗门会问我：‘对您生起净信心而投生天界的人真的有吗？’那时我会回答：‘不是几百个、几千个或几十万个，（而是多得）无法计算。’并说法句经中的偈颂。偈颂结束时，将有八万四千众生证悟佛法。玛塔侃达理将成为入流者（Sotāpanna），阿丁纳普巴咖婆罗门也是。这样，因为这位善家子弟，将会有伟大的法之领悟。预见到这一点后，第二天，世尊整理好身体，由大比丘僧团围绕，进入舍卫城乞食，依次来到了婆罗门的家门口。

那时，玛塔侃达理正面向屋内躺着。世尊知道他看不到自己，便放出了一道光。年轻人（想：）“这是什么光？”他转过身躺着，看到了世尊，心想：“因为这个愚痴吝啬的父亲，我没能去亲近像这样的佛陀，为他服务，或做布施，或听闻佛法。现在我的手脚都不听使唤了，没有别的事可做了。”于是他就在心里生起了净信。世尊（想：）“对他来说，这么一点净信心就足够了。”便离开了。就在世尊的身影消失在视线之外时，他怀着清净的心去世了，如同刚睡醒一般，投生在天界的三十由旬黄金天宫中。

婆罗门也火化了他的遗体，（之后）便以哭泣为事，每天都去墓地哭泣：“我的独子在哪里？我的独子在哪里？”天子也察看自己的福报，思惟：“我是因为什么业得到的？”知道是“因为对世尊生起了清净心”。（心想：）“这个婆罗门在我生病时不给我治病，现在却去墓地哭泣，应该给他点教训。”于是他化作玛塔侃达理的样子，来到墓地不远处，举起双臂哭泣着站立。婆罗门看到他，（心想：）“我固然因丧子之痛而哭泣，他为什么哭呢？我要问问他。”于是问他，说了这首偈颂：

“装饰华丽，佩戴磨光耳环，

身戴花环，涂抹檀香；

你举起双臂哭泣，

在林中，你为何如此悲伤？” (Vimānavatthu 1207; Petavatthu 186);

那个年轻人（天子）说：

“我有一个黄金所造、光彩夺目的

战车车厢被造了出来；

但我找不到它的两个轮子，

因此痛苦，我将舍弃生命。” (Vimānavatthu 1208; Petavatthu 187);

于是婆罗门对他说：

“黄金做的，宝石做的，

红宝石做的，或者白银做的；

告诉我，善良的年轻人，

我为你配上一对轮子。” (Vimānavatthu 1209; Petavatthu 188);

听到这话，年轻人想：“这个婆罗门不给儿子治病，见到像儿子的我哭泣，却说‘我给你做黄金等材质的车轮’。好吧，我要训诫他。”于是（问：）“你要给我做多大的一对轮子？”（婆罗门答：）“你想要多大，我就给你做多大。”（年轻人）便索要道：“我需要的是日月，你把它们给我。”他说道：

“那个年轻人对他说道：

日月两者在此都可见；

我的黄金战车，

有了这对轮子才庄严。” (Vimānavatthu 1210; Petavatthu 189);

于是婆罗门对他说：

“你真是个傻孩子啊，年轻人，

你所希求的是不可得之物；

我想你快要死了，

你是不可能得到日月的。” (Vimānavatthu 1211; Petavatthu 190);

于是年轻人对他说：

“那么，为看得见的东西哭泣是愚蠢，还是为看不见的东西哭泣（更愚蠢）呢？”说道：

“（日月）的来去尚可见，

两者颜色形态在空中运行；

死去的人却看不见，

这里哭泣的人谁更愚蠢？” (Vimānavatthu 1212; Petavatthu 191);

听到这话，婆罗门意识到：“他说得有道理。”他想：

“你说的真是实话，年轻人，

哭泣的人中我才是更愚蠢的；

我像（要月亮）的孩子一样哭泣，

渴望着已死去的人。” (Vimānavatthu 1213; Petavatthu 192) –

说完这话，他因年轻人的话而消除了忧愁，赞美着年轻人，说了这些偈颂：

“我（的心）原本像被点燃，如同浇了油的火；

（你的话）像用水浇灭，熄灭了所有苦恼。

“你确实拔除了我的箭，那根植于心的忧愁之箭；

我曾被忧愁所困，你驱散了我的丧子之痛。

“我已拔除了（忧愁之）箭，变得清凉，获得寂灭；

听了你的话，年轻人，我不再忧愁，不再哭泣。” (Vimānavatthu 1214-1216; Petavatthu 193-195);

然后他问：“你到底是谁？”问道：

“你是天神（Devatā）还是干达婆（gandhabbo），或者是帝释天（Sakko purindado）？

你是谁，又是谁的儿子？我们怎样才能认识你？” (Vimānavatthu 1217; Petavatthu 196) –

说了（这偈）。于是年轻人（回答）：

“你所哭泣、所哀悼的，

是你亲手在墓地火化的儿子；

我正是他，因造作了善业，

得以与三十三天的天神共住。” (Vimānavatthu 1218; Petavatthu 197) –

说明了（身份）。于是婆罗门说：

“我们未曾见你或多或少，

在自己家中行过任何布施；

也没有（见过你行）如布萨（Uposatha）这样的（善）业，

你是凭什么业力生到天界的？” (Vimānavatthu 1219; Petavatthu 198);

年轻人说：

“那时我患病、痛苦、生病，

病重在自己的家中；

（那时）我看见了佛陀，离尘垢、断疑惑，

我看见了善逝（Sugata），具无上智慧者（anomapañña）。

“我心生欢喜，充满净信，

向如来（Tathāgata）行了合掌礼；

我因造作了那善业，

得以与三十三天的天神共住。” (Vimānavatthu 1220-1221; Petavatthu 199-200);

就在他说话的时候，婆罗门全身充满了喜悦（pīti）。他表达着那份喜悦，说道：

“真是稀有啊！真是奇妙啊！

合掌（表示敬意）之业竟有如此果报；

我也心生欢喜，充满净信，

今日就皈依佛陀！” (Vimānavatthu 1222; Petavatthu 201) –

说了（这话）。于是年轻人（劝告）他：

“今日就皈依佛陀，

以及法与僧伽，以清净心；

同样地受持五学处（戒），

令其完整无缺，坚定受持。

“迅速远离杀生，

世间不与取的（东西）要舍弃；

不饮酒，也不要说妄语，

并对自己的妻子感到满足。” (Vimānavatthu 1223-1224; Petavatthu 202-203) –

说了（这话）。他（婆罗门）回答“善哉（Sādhu）”并接受了，说了这些偈颂：

“夜叉（yakkha），你真是我的利益者；天神（devate），你真是我的 हितकāmo（ हितकāmo，意为希望我好的人）；

我遵从你的话，你就是我的导师（ācariyo）。

“我皈依佛陀，以及无上的法；

也皈依人天导师（naradeva）的僧伽，我前去皈依。

“我迅速远离杀生，

世间不与取的（东西）我舍弃；

我不饮酒，也不说妄语，

并对自己的妻子感到满足。” (Vimānavatthu 1225-1227; Petavatthu 204-206);

然后天子说：“婆罗门，你家里有很多财富，去亲近世尊，行布施，听闻佛法，请教问题吧。”说完，就在那里消失了。

婆罗门也回到家，叫来婆罗门女（妻子），说：“贤妻，我今天要邀请沙门乔达摩，并向他请教问题，你准备好供养。”说完，他去到寺院，没有顶礼世尊，也没有问候，站在一旁说：“喂，乔达摩，请接受今天的食物供养，连同比丘僧团一起。”世尊默许了。他知道世尊已应允，便迅速回来，在自己家中准备了精美的嚼食和啖食。世尊由比丘僧团围绕着来到他家，坐在准备好的座位上。婆罗门恭敬地侍奉饮食。众多民众聚集起来。据说，当一个持邪见者邀请如来时，会有两类人聚集：持邪见者聚集起来想“今天我们要看沙门乔达摩被问倒、受窘的样子”；持正见者聚集起来想“今天我们要看佛陀的境界、佛陀的风范”。然后，婆罗门在供食完毕后，来到如来跟前，坐在较低的座位上，请教问题：“喂，乔达摩，有些人没有向您布施，没有做供养，没有听闻佛法，没有守持布萨，仅仅凭着内心的净信，就能投生天界吗？”“婆罗门，你为什么问我呢？难道不是你的儿子玛塔侃达理，因为对我生起了净信，亲口告诉你他投生天界的事实吗？”“什么时候，喂，乔达摩？”（佛陀说：）难道不是你今天去墓地哭泣时，看到不远处一个举着双臂哭泣的年轻人，说了“装饰华丽，佩戴磨光耳环，身戴花环，涂抹檀香……”（等偈颂）吗？佛陀公开了两人（婆罗门与天子）的对话，讲述了整个玛塔侃达理的故事。因此，这（故事）被称为佛陀所说。

讲述完之后，（佛陀）又说：“不是的，婆罗门，不是一百个或两百个，而是因为对我生起净信而投生天界的人，其数量是无法计算的。”那时，大众仍有疑虑。世尊知道他们尚未完全信服，便决意：“愿玛塔侃达理天子连同他的天宫一起前来。”他（天子）便以三伽乌塔（gāvuta）高的身形，佩戴着天界的饰品，前来，从天宫下来，顶礼世尊后，站在一旁。于是世尊问他：“你造作了什么业而获得这等福报？”说道：

“以殊胜的容色，你站立着，天神；

照亮所有方向，如同启明星辰；

我问你，大威德天神，你做人时造作了什么福德？” –

说了这首偈颂。（天子答：）“尊者，我的这份福报，是因为对您生起了净信而获得的。”（佛陀问：）“是因为对我生起净信而获得的吗？”（天子答：）“是的，尊者。”大众看到天子，（说道：）“啊，真是稀有啊，佛陀的功德！这位‘从未施予者’婆罗门的儿子，没有做过其他任何功德，仅仅因为对世尊生起了净信，就获得了如此福报！”表达了他们的欢喜。

于是（佛陀开示道），在他们造作善恶业时，心是先导，心是主导。以清净心所造作的业，会跟随那个人去往天界或人界，如同影子般不离去。讲述了这个故事后，将（法义）联系起来，如同用国王的印玺给已确立基础的教法盖印一般，法王（佛陀）说了这首偈颂：

2. “诸法以意为先导，意为主，意所造作。

人若以清净的意，或说或做（身善行）；

快乐就跟随着他，如同影子紧随其形。”

在此，“意”（mano）虽然泛指一切四界（catubhūmika）的心识，但在此偈颂的特定语境下，被限定、规定、定义为八种欲界善心（kāmāvacarakusala citta）。而从故事内容来看，甚至更具体地指与喜俱、与智相应的（somanassasahagataṃ ñāṇasampayutta）心。 “以意为先导”（Manopubbaṅgamā）是指以意为先行者而具备（的状态）。“法”（dhammā）是指（除识蕴外的）受、想、行三蕴。因为它们是以（与喜相应的）意为生起的因缘（uppādapaccayaṭṭhena），所以被称为“以意为先导”（manopubbaṅgamā）。就像在众多人聚集一起为大比丘僧团布施衣物等、或举行盛大供养、听闻法义等、或供奉花香等功德时，若问“谁是他们的先导者？”，那位成为他们因缘的人，他们依赖他才造作那些功德的人，无论是提舍（Tisso）还是弗沙（Phusso），就被称为他们的先导者。这里也应同样理解。因此，从生起因缘的角度来说，意是它们的先导，故称“以意为先导”。因为如果意不生起，它们（受、想、行）也无法生起；而意，即使在某些心所（cetasika）不生起时，也能单独生起。 “意为主”（manoseṭṭhā）是指意是它们的主导者（adhipativasena）。就像团体等的领导者被称为“团体的首领”（gaṇaseṭṭho）、“行业的首领”（seṇiseṭṭho）一样，它们的（主导者）也是意。 “意所造作”（manomayā）是指由意所成就。就像用黄金等制成的器具被称为“黄金所造”（suvaṇṇamaya）等一样，这些（法）也是由意所成就，故称“意所造作”。

“以清净的（意）”（Pasannena）是指因无贪等（善法）功德而清净的（意）。“或说或做”（bhāsati vā karoti vā）是指以这样的意说话时，只会说四种善语（vacīsucarita）；行动时，只会做三种善身行（kāyasucarita）；不说话、不行动时，凭着那份因无贪等而清净的心意，圆满三种善意行（manosucarita）。这样，他的十种善业道（kusalakammapatha）就得以圆满了。

“快乐就跟随着他”（Tato naṃ sukhamanvetīti）是指从那三种善行（身、语、意）而来的快乐会跟随着那个人。这里意指的是三界（欲界、色界、无色界）的善业。因此，应理解为：由于三界善行的力量，投生到善趣（sugatibhave）的人，或在恶趣（duggati）中能够感受快乐的地方，无论是依于身根的（kāyavatthukaṃ）、依于其他根的（itaravatthukaṃ）还是不依于根的（avatthukaṃ），即身与心的（kāyikacetasikaṃ）果报之乐（vipākasukhaṃ），会追随着他，不会舍离，这就是（此句的）意思。像什么呢？“如同影子紧随其形”（Chāyāva anapāyinīti）。就像影子依附于身体，身体走时它也走，身体站时它也站，身体坐时它也坐，无法通过说“你（影子）或轻柔或粗暴地离开吧”或者通过击打来使它离开。为什么？因为它依附于身体。同样地，这十种善业道所累积、惯行的善根所产生的，欲界等不同层次的身心之乐，在（生命流转的）各个地方，如同不离身的影子一样，不会舍离。

偈颂结束时，八万四千众生证悟了佛法。玛塔侃达理天子证得了入流果（sotāpattiphala），阿丁纳普巴咖婆罗门也是如此。他（婆罗门）将如此巨大的财富散布于佛陀的教法中。

玛塔侃达理的故事第二则（结束）。

[AI翻译结束]

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/1. Yamakavagga 双品 (Dhp 1, 1-20)”

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【经名】 1.3 Tissattheravatthu 帝沙佛陀表弟 (Dhp 1.3, 3-4)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3.

Akkocchi maṃ avadhi maṃ, ajini [ajinī (?)] maṃ ahāsi me;

Ye ca taṃ upanayhanti, veraṃ tesaṃ na sammati.

☸---------------------------------------------------------------------

三 “他辱骂我，打我，击败我，掠夺我”，心中怀有这样的念头，仇怨就不会止息。

☸.....................................................................

报复的苦行者

人的内心若抱持：

“他（她）辱骂我、殴打我、打垮我、劫夺我。”

的想法，心中的怨恨无法止息。 (偈 3)

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4.

Akkocchi maṃ avadhi maṃ, ajini maṃ ahāsi me;

Ye ca taṃ nupanayhanti, veraṃ tesūpasammati.

☸---------------------------------------------------------------------

四 “他辱骂我，打我，击败我，掠夺我”，心中不怀有这样的念头，仇怨最终会自行平息。

☸.....................................................................

人的内心若没有：

“他（她）辱骂我、殴打我、打垮我、劫夺我。”

的想法，心中的怨恨就能止息。 (偈 4)

帝沙是佛陀的表弟，晚年出家为僧。

他喜欢假装自己是长老比丘。如果来访的比丘得到他的同意，为他服务时，就很高兴。但他却不尊敬真正的长老比丘，也时常与年轻比丘争吵。如果有人说他的行为不如法，他就哭闹、生气，非常不满意，并且向佛陀抱怨。佛陀对他的情形了然于心，所以每次都劝他改变自己的行为，同时不要记恨，因为只有不记恨才能消除恨意。

佛陀说：帝沙不只是今生才如此顽固，前世的时候也很固执：帝沙的某一前世是顽固的苦行者，名叫提婆喇，由于误会，而诅咒一个非常神圣的宗教师，虽然国王劝他向该宗教师恳求宽恕，但他悍然拒绝。国王最后只好以武力迫使他向该宗教师恳请宽恕。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

3. Tissattheravatthu

Akkocchi manti imaṃ dhammadesanaṃ satthā jetavane viharanto tissattheraṃ ārabbha kathesi.

[AI翻译] 关于“他辱骂我”这句法句，是导师住在祇园精舍时，针对帝沙长老而说的。

So kirāyasmā tissatthero bhagavato pitucchāputto ahosi, mahallakakāle pabbajitvā buddhānaṃ uppannalābhasakkāraṃ paribhuñjanto thūlasarīro ākoṭitapaccākoṭitehi cīvarehi nivāsetvā yebhuyyena vihāramajjhe upaṭṭhānasālāyaṃ nisīdati. Tathāgataṃ dassanatthāya āgatā āgantukabhikkhū taṃ disvā “eko mahāthero bhavissatī”ti saññāya tassa santikaṃ gantvā vattaṃ āpucchanti, pādasambāhanādīni āpucchanti. So tuṇhī ahosi. Atha naṃ eko daharabhikkhu “kativassā tumhe”ti pucchitvā “vassaṃ natthi, mahallakakāle pabbajitā mayan”ti vutte, “āvuso, dubbinīta, mahallaka , attano pamāṇaṃ na jānāsi, ettake mahāthere disvā sāmīcikammamattampi na karosi, vatte āpucchiyamāne tuṇhī hosi, kukkuccamattampi te natthī”ti accharaṃ pahari. So khattiyamānaṃ janetvā “tumhe kassa santikaṃ āgatā”ti pucchitvā “satthu santikan”ti vutte “maṃ pana ‘ko eso’ti sallakkhetha, mūlameva vo chindissāmī”ti vatvā rudanto dukkhī dummano satthu santikaṃ agamāsi . Atha naṃ satthā “kiṃ nu tvaṃ tissa dukkhī dummano assumukho rodamāno āgatosī”ti pucchi. Tepi bhikkhū “esa gantvā kiñci āloḷaṃ kareyyā”ti teneva saddhiṃ gantvā satthāraṃ vanditvā ekamantaṃ nisīdiṃsu. So satthārā pucchito “ime maṃ, bhante, bhikkhū akkosantī”ti āha. “Kahaṃ pana tvaṃ nisinnosī”ti? “Vihāramajjhe upaṭṭhānasālāyaṃ, bhante”ti. “Ime te bhikkhū āgacchantā diṭṭhā”ti? “Āma, diṭṭhā, bhante”ti. “Kiṃ uṭṭhāya te paccuggamanaṃ katan”ti? “Na kataṃ, bhante”ti. “Parikkhāraggahaṇaṃ āpucchitan”ti? “Nāpucchitaṃ, bhante”ti. “Vattaṃ vā pānīyaṃ vā āpucchitan”ti. “Nāpucchitaṃ bhante”ti? “Āsanaṃ nīharitvā abhivādetvā pādasambāhanaṃ katan”ti? “Na kataṃ, bhante”ti. “Tissa mahallakabhikkhūnaṃ sabbaṃ etaṃ vattaṃ kātabbaṃ, etaṃ vattaṃ akarontena vihāramajjhe nisīdituṃ na vaṭṭati, taveva doso, ete bhikkhū khamāpehī”ti? “Ete maṃ, bhante, akkosiṃsu , nāhaṃ ete khamāpemī”ti. “Tissa mā evaṃ kari, taveva doso, khamāpehi ne”ti? “Na khamāpemi, bhante”ti. Atha satthā “dubbaco esa, bhante”ti bhikkhūhi vutte “na, bhikkhave, idāneva dubbaco esa, pubbepi esa dubbacoyevā”ti vatvā “idāni tāvassa, bhante, dubbacabhāvo amhehi ñāto, atīte esa kiṃ akāsī”ti vutte “tena hi, bhikkhave, suṇāthā”ti vatvā atītamāhari.

[AI翻译] 据说，这位具寿帝沙长老是世尊叔父的儿子，他在晚年出家，享用着佛陀所获得的供养和尊敬，身体肥胖，穿着打补丁的僧衣，通常坐在寺院中央的侍者堂里。前来拜见如来的客比丘们看见他，以为“这一定是一位大长老”，就到他跟前询问应行的义务，询问是否需要按摩足部等。他却默不作声。这时，一位年轻比丘问他：“您有多少戒腊？”他回答说：“没有戒腊，我是晚年才出家的。”年轻比丘弹指呵斥道：“朋友，你这个顽劣的老家伙，不知道自己的身份，见到这么多大长老，连一点恭敬的行为都没有，问你应行的义务时你却沉默不语，你难道一点惭愧心都没有吗？”他生起了刹帝利的傲慢心，问道：“你们是来找谁的？”对方回答：“是来找导师的。”他便说：“你们可知道我是谁？我要断了你们的根！”然后哭着、忧愁苦恼地来到导师跟前。于是导师问他：“帝沙，你为何忧愁苦恼、泪流满面地哭着来了？”那些比丘们也担心“他去了可能会惹出什么乱子”，便一同跟着他去，向导师行礼后，坐在一旁。当导师问他时，他说：“世尊，这些比丘辱骂我。”导师问：“你当时坐在哪里？”“世尊，在寺院中央的侍者堂。”“你看见这些比丘来了吗？”“是的，看见了，世尊。”“你起身迎接他们了吗？”“没有，世尊。”“你问他们是否需要帮忙拿资具了吗？”“没有问，世尊。”“你问他们是否需要行义务或者喝水了吗？”“没有问，世尊。”“你拿出座位、行礼、为他们按摩足部了吗？”“没有做，世尊。”“帝沙，对年长比丘，所有这些义务都应该做。不做这些义务，是不适合坐在寺院中央的。是你自己的过错，向这些比丘道歉吧。”“世尊，是他们辱骂我，我不向他们道歉。”“帝沙，不要这样做，是你自己的错，向他们道歉吧。”“我不道歉，世尊。”这时，比丘们说：“世尊，他很难教导。”导师说：“比丘们，他并非现在才难教导，过去他也是难教导的。”比丘们问：“世尊，现在我们知道他难教导了，那他过去做了什么事呢？”导师说：“那么，比丘们，你们听着。”于是讲述了过去的故事。

Atīte bārāṇasiyaṃ bārāṇasiraññe rajjaṃ kārente devilo nāma tāpaso aṭṭha māse himavante vasitvā loṇambilasevanatthāya cattāro māse nagaramupanissāya vasitukāmo himavantato āgantvā nagaradvāre dārake disvā pucchi – “imaṃ nagaraṃ sampattapabbajitā kattha vasantī”ti? “Kumbhakārasālāyaṃ, bhante”ti. Tāpaso kumbhakārasālaṃ gantvā dvāre ṭhatvā “sace te bhaggava agaru, vaseyyāma ekarattiṃ sālāyan”ti āha. Kumbhakāro “mayhaṃ rattiṃ sālāyaṃ kiccaṃ natthi, mahatī sālā, yathāsukhaṃ vasatha, bhante”ti sālaṃ niyyādesi. Tasmiṃ pavisitvā nisinne aparopi nārado nāma tāpaso himavantato āgantvā kumbhakāraṃ ekarattivāsaṃ yāci. Kumbhakāro “paṭhamaṃ āgato iminā saddhiṃ ekato vasitukāmo bhaveyya vā no vā, attānaṃ parimocessāmī”ti cintetvā “sace, bhante, paṭhamaṃ upagato rocessati, tassa ruciyā vasathā”ti āha. So tamupasaṅkamitvā “sace te, ācariya agaru, mayañcettha ekarattiṃ vaseyyāmā”ti yāci. “Mahatī sālā, pavisitvā ekamante vasāhī”ti vutte pavisitvā puretaraṃ paviṭṭhassa devilassa aparabhāge nisīdi. Ubhopi sāraṇīyakathaṃ kathetvā nipajjiṃsu.

[AI翻译] 过去，在波罗奈国波罗奈王统治时期，有一位名叫提毗罗的苦行者，在喜马拉雅山住了八个月后，为了食用盐和酸味食物，想在靠近城市的郊区住四个月。他从喜马拉雅山下来，在城门口看见一些孩子，便问道：“来到这座城的出家人住在哪里？”孩子们回答：“在陶匠的棚屋里，尊者。”苦行者去了陶匠的棚屋，站在门口说：“婆伽婆（陶匠的尊称），如果您不介意，我们想在您的棚屋里住一晚。”陶匠说：“我晚上在棚屋里没什么事，棚屋很大，请您随意住吧，尊者。”于是把棚屋让给了他。当他进去坐下后，另一位名叫那罗陀的苦行者也从喜马拉雅山下来，向陶匠请求借宿一晚。陶匠心想：“先来的那位是否愿意和这个人一起住呢？我还是让自己脱身吧。”便说道：“尊者，如果先到的那位同意，您就按照他的意愿住下吧。”于是那罗陀走近提毗罗，请求道：“阿阇梨，如果您不介意，我们能否也在这里住一晚？”提毗罗回答说：“棚屋很大，你进来找个角落住下吧。”那罗陀进去后，便坐在先进入的提毗罗的后面。两人互相问候寒暄后，便躺下休息。

Sayanakāle nārado devilassa nipajjanaṭṭhānañca dvārañca sallakkhetvā nipajji. So pana devilo nipajjamāno attano nipajjanaṭṭhāne anipajjitvā dvāramajjhe tiriyaṃ nipajji. Nārado rattiṃ nikkhamanto tassa jaṭāsu akkami. “Ko maṃ akkamī”ti ca vutte, “ācariya, ahan”ti āha. “Kūṭajaṭila, araññato āgantvā mama jaṭāsu akkamasī”ti. “Ācariya, tumhākaṃ idha nipannabhāvaṃ na jānāmi, khamatha me”ti vatvā tassa kandantasseva bahi nikkhami. Itaro “ayaṃ pavisantopi maṃ akkameyyā”ti parivattetvā pādaṭṭhāne sīsaṃ katvā nipajji. Nāradopi pavisanto “paṭhamaṃpāhaṃ ācariye aparajjhiṃ, idānissa pādapassena pavisissāmī”ti cintetvā āgacchanto gīvāya akkami. “Ko eso”ti ca vutte “ahaṃ, ācariyā”ti vatvā “kūṭajaṭila, paṭhamaṃ mama jaṭāsu akkamitvā idāni gīvāya akkamasi, abhisapissāmi tan”ti vutte, “ācariya, mayhaṃ doso natthi, ahaṃ tumhākaṃ evaṃ nipannabhāvaṃ na jānāmi, ‘paṭhamampi me aparaddhaṃ, idāni pādapassena pavisissāmī’ti paviṭṭhomhi, khamatha me”ti āha. “Kūṭajaṭila, abhisapissāmi tan”ti. “Mā evaṃ karittha ācariyā”ti. So tassa vacanaṃ anādiyitvā –

[AI翻译] 睡觉的时候，那罗陀留意了提毗罗躺卧的位置和门口，然后躺下了。然而，提毗罗躺下时，并没有躺在自己的位置上，而是横躺在门口中间。那罗陀晚上出去时，踩到了他的发髻。“谁踩我？”提毗罗问道。那罗陀回答：“阿阇梨，是我。”提毗罗说：“你这狡猾的结发者，从森林里来，竟然踩我的发髻！”那罗陀说：“阿阇梨，我不知道您躺在这里，请原谅我。”说完，在那人哭喊声中走了出去。另一个人（提毗罗）心想：“这家伙进来时可能还会踩到我。”于是他转过身，头枕在原来放脚的地方躺下了。那罗陀回来时心想：“我第一次已经冒犯了阿阇梨，现在我应该从他脚边进去。”这样想着走进来时，却踩到了提毗罗的脖子。“是谁？”提毗罗问道。那罗陀回答：“是我，阿阇梨。”提毗罗说：“你这狡猾的结发者，第一次踩我的发髻，现在又踩我的脖子，我要诅咒你！”那罗陀说：“阿阇梨，我没有过错，我不知道您这样躺着。我心想‘第一次已经冒犯了您，现在应该从脚边进去’，这才进来的，请原谅我。”提毗罗说：“狡猾的结发者，我要诅咒你！”那罗陀说：“阿阇梨，请不要这样做。”但提毗罗不听他的话，说道——

“Sahassaraṃsī satatejo, sūriyo tamavinodano;

Pātodayante sūriye, muddhā te phalatu sattadhā”ti. –

[AI翻译] “千光万丈，阳光普照，驱散黑暗的太阳；

当太阳升起时，愿你的头颅裂成七块！”——

Taṃ abhisapi eva. Nārado, “ācariya, mayhaṃ doso natthīti mama vadantasseva tumhe abhisapatha, yassa doso atthi, tassa muddhā phalatu, mā niddosassā”ti vatvā –

[AI翻译] 他就这样诅咒了那罗陀。那罗陀说：“阿阇梨，在我说自己没有过错的时候，您却诅咒我。那么，让有过错的那个人头颅裂开吧，而不是无辜的人。”说完，他也念道——

“Sahassaraṃsī satatejo, sūriyo tamavinodano;

Pātodayante sūriye, muddhā te phalatu sattadhā”ti. –

[AI翻译] “千光万丈，阳光普照，驱散黑暗的太阳；

当太阳升起时，愿你的头颅裂成七块！”——

Abhisapi. So pana mahānubhāvo atīte cattālīsa, anāgate cattālīsāti asītikappe anussarati. Tasmā “kassa nu kho upari abhisapo patissatī”ti upadhārento “ācariyassā”ti ñatvā tasmiṃ anukampaṃ paṭicca iddhibalena aruṇuggamanaṃ nivāreti.

[AI翻译] 他也诅咒了对方。然而，这位（那罗陀）是大神通者，能忆念过去四十劫和未来四十劫，共八十劫的事情。因此，他观察“这诅咒到底会落在谁的身上？”了知“会落在阿阇梨（提毗罗）身上”后，出于对他的怜悯，便以神通力阻止了黎明的到来。

Nāgarā aruṇe anuggacchante rājadvāraṃ gantvā, “deva, tayi rajjaṃ kārente aruṇo na uṭṭhahati, aruṇaṃ no uṭṭhāpehī”ti kandiṃsu. Rājā attano kāyakammādīni olokento kiñci ayuttaṃ adisvā “kiṃ nu kho kāraṇan”ti cintetvā “pabbajitānaṃ vivādena bhavitabban”ti parisaṅkamāno “kacci imasmiṃ nagare pabbajitā atthī”ti pucchi. “Hiyyo sāyaṃ kumbhakārasālāyaṃ āgatā atthi devā”ti vutte taṃkhaṇaññeva rājā ukkāhi dhāriyamānāhi tattha gantvā nāradaṃ vanditvā ekamantaṃ nisinno āha –

[AI翻译] 城中的居民见黎明没有到来，便去到王宫门口哭诉：“大王，您治理国家时，黎明却不出现，请为我们唤醒黎明吧！”国王审视自己身、语、意等行为，没有发现任何不当之处，心想：“这到底是什么原因呢？”他推测“必定是出家人之间发生了争执”，于是问道：“城里是否有出家人？”有人回答：“陛下，昨天傍晚有（两位）来到陶匠的棚屋。”国王立刻命人持火炬前往那里，向那罗陀行礼后，坐在一旁问道——

“Kammantā nappavattanti, jambudīpassa nārada;

Kena loko tamobhūto, taṃ me akkhāhi pucchito”ti.

[AI翻译] “阎浮提的事务无法进行，那罗陀啊；

世界为何被黑暗笼罩，请告诉我您所知道的。”

Nārado sabbaṃ taṃ pavattiṃ ācikkhitvā iminā kāraṇena ahaṃ iminā abhisapito, athāhaṃ “mayhaṃ doso natthi, yassa doso atthi, tasseva upari abhisapo patatū”ti vatvā abhisapiṃ. Abhisapitvā ca pana “kassa nu kho upari abhisapo patissatī”ti upadhārento “sūriyuggamanavelāya ācariyassa muddhā sattadhā phalissatī”ti disvā etasmiṃ anukampaṃ paṭicca aruṇassa uggamanaṃ na demīti. “Kathaṃ pana assa, bhante, antarāyo na bhaveyyā”ti. “Sace maṃ khamāpeyya, na bhaveyyā”ti. “Tena hi khamāpehī”ti vutte “eso, mahārāja, maṃ jaṭāsu ca gīvāya ca akkami, nāhaṃ etaṃ kūṭajaṭilaṃ khamāpemī”ti. “Khamāpehi, bhante, mā evaṃ karitthā”ti. “Na khamāpemī”ti. “Muddhā te sattadhā phalissatī”ti vuttepi na khamāpetiyeva. Atha naṃ rājā “na tvaṃ attano ruciyā khamāpessasī”ti hatthapādakucchigīvāsu gāhāpetvā nāradassa pādamūle onamāpesi. Nāradopi “uṭṭhehi, ācariya, khamāmi te”ti vatvā, “mahārāja, nāyaṃ yathāmanena khamāpeti, nagarassa avidūre eko saro atthi, tattha naṃ sīse mattikāpiṇḍaṃ katvā galappamāṇe udake ṭhapāpehī”ti āha. Rājā tathā kāresi. Nārado devilaṃ āmantetvā, “ācariya, mayā iddhiyā vissaṭṭhāya sūriyasantāpe uṭṭhahante udake nimujjitvā aññena ṭhānena uttaritvā gaccheyyāsī”ti āha. “Tassa sūriyaraṃsīhi saṃphuṭṭhamattova mattikāpiṇḍo sattadhā phali, so nimujjitvā aññena ṭhānena palāyī”ti.

[AI翻译] 那罗陀叙述了整件事情的经过，说：“因为这个原因，我被他诅咒了。然后我说‘我没有过错，让有过错的那个人承受诅咒吧’，也诅咒了他。诅咒之后，我观察‘这诅咒到底会落在谁的身上？’看到‘在太阳升起的时候，阿阇梨的头颅将裂成七块’。出于对他的怜悯，我才不让黎明到来。”国王问：“尊者，那怎样才能让他免遭此难呢？”那罗陀回答：“如果他向我道歉，就不会有事。”国王便对提毗罗说：“那你向他道歉吧。”提毗罗却说：“大王，他踩了我的发髻和脖子，我才不向这个狡猾的结发者道歉呢！”国王劝道：“尊者，请道歉吧，不要这样。”提毗罗还是说：“我不道歉！”即使被告知“你的头颅将裂成七块”，他依然不肯道歉。于是国王说：“你既然不肯自愿道歉”，便命人抓住他的手、脚、腹部和脖子，强迫他跪倒在那罗陀的脚下。那罗陀说道：“起来吧，阿阇梨，我原谅你。”然后对国王说：“大王，他并非心甘情愿道歉。离城不远处有一个湖，让人在他头上放一块泥团，然后让他站在齐脖深的水中。”国王照做了。那罗陀对提毗罗说：“阿阇梨，当我解除神通，太阳的热力升起时，你就潜入水中，从别处上岸离开吧。”当太阳的光芒一接触到那泥团，泥团就裂成了七块，提毗罗立刻潜入水中，从别的地方逃走了。

Satthā imaṃ dhammadesanaṃ āharitvā “tadā, bhikkhave, rājā ānando ahosi, devilo tisso, nārado ahamevāti evaṃ tadāpesa dubbacoyevā”ti vatvā tissattheraṃ āmantetvā, “tissa, bhikkhuno nāma ‘asukenāhaṃ akkuṭṭho, asukena pahaṭo, asukena jito, asuko kho me bhaṇḍaṃ ahāsī’ti cintentassa veraṃ nāma na vūpasammati, evaṃ pana anupanayhantasseva upasammatī”ti vatvā imā gāthā abhāsi –

[AI翻译] 导师讲完这个故事后说：“比丘们，那时的国王就是阿难，提毗罗就是帝沙，而那罗陀就是我自己。所以，他那时也是如此难教导。”然后导师对帝沙长老说：“帝沙，名为比丘的人，如果心中想着‘某人辱骂了我，某人打了我，某人战胜了我，某人夺走了我的物品’，他的怨恨就不会平息。只有不这样执着于心的人，怨恨才能平息。”说完，诵出了这些偈颂——

3.

“Akkocchi maṃ avadhi maṃ, ajini maṃ ahāsi me;

Ye ca taṃ upanayhanti, veraṃ tesaṃ na sammati.

4.

“Akkocchi maṃ avadhi maṃ, ajini maṃ ahāsi me;

Ye ca taṃ nupanayhanti, veraṃ tesūpasammatī”ti.

[AI翻译] 3. “他辱骂我，打我，击败我，掠夺我”；若人怀此念，怨恨不平息。

4. “他辱骂我，打我，击败我，掠夺我”；若人不怀此念，怨恨自平息。

Tattha akkocchīti akkosi. Avadhīti pahari. Ajinīti kūṭasakkhiotāraṇena vā vādapaṭivādena vā karaṇuttariyakaraṇena vā ajesi. Ahāsi meti mama santakaṃ pattādīsu kiñcideva avahari. Ye ca tanti ye keci devatā vā manussā vā gahaṭṭhā vā pabbajitā vā taṃ “akkocchi man”tiādivatthukaṃ kodhaṃ sakaṭadhuraṃ viya naddhinā pūtimacchādīni viya ca kusādīhi punappunaṃ veṭhetvā upanayhanti, tesaṃ sakiṃ uppannaṃ veraṃ na sammatīti vūpasammati. Ye ca taṃ nupanayhantīti asatiyā amanasikāravasena vā kammapaccavekkhaṇādivasena vā ye taṃ akkosādivatthukaṃ kodhaṃ tayāpi koci niddoso purimabhave akkuṭṭho bhavissati, pahaṭo bhavissati, kūṭasakkhiṃ otāretvā jito bhavissati, kassaci te pasayha kiñci acchinnaṃ bhavissati, tasmā niddoso hutvāpi akkosādīni pāpuṇāsīti evaṃ na upanayhanti. Tesu pamādena uppannampi veraṃ iminā anupanayhanena nirindhano viya jātavedo vūpasammatīti.

[AI翻译] 在这些偈颂中，“akkocchi”意为辱骂。“avadhi”意为殴打。“ajini”意为通过作伪证、辩论争执或不正当手段而战胜。“ahāsi me”意为夺走了我的某物，如钵等。“Ye ca taṃ upanayhanti”是指任何天神、人类、在家者或出家者，将那由“辱骂我”等事引起的愤怒，像用车轭的皮带捆绑，或用香茅草等反复包裹腐烂的鱼一样，不断地执取于心（upanayhanti），对于这些人，一旦生起的怨恨（veraṃ）就不会平息（na sammati），即不会止息（vūpasammati）。“Ye ca taṃ nupanayhanti”是指那些由于失念、不如理作意，或通过业果省察等方式，对于那由辱骂等事引起的愤怒，想着“也许我在前世也曾辱骂过某个无辜的人，殴打过某人，通过作伪证战胜过某人，强行夺取过某人的东西，所以即使现在无辜，也会遭遇辱骂等事”，如此不去执取（na upanayhanti）的人。对于他们，即使因放逸而生起的怨恨，也会因为这种不执取，如同无薪之火（jātavedo，火神）一般自行熄灭（vūpasammati）。

Desanāpariyosāne satasahassabhikkhū sotāpattiphalādīni pāpuṇiṃsu. Dhammadesanā mahājanassa sātthikā ahosi. Dubbacopi subbacoyeva jātoti.

[AI翻译] 开示结束时，十万比丘证得了须陀洹果等道果。这次说法对大众非常有益。难教导的（帝沙）也变得容易教导了。

Tissattheravatthu tatiyaṃ.

[AI翻译] 第三则，帝沙长老的故事。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/1. Yamakavagga 双品 (Dhp 1, 1-20)”

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【经名】 1.4 Kāḷayakkhinīvatthu 食婴妖怪 (Dhp 1.4, 5)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5.

Na hi verena verāni, sammantīdha kudācanaṃ;

Averena ca sammanti, esa dhammo sanantano.

☸---------------------------------------------------------------------

五 在这世上，绝不能以怨恨止息怨恨；唯有以无怨（慈爱）才能止息怨恨，这是永恒的古法。

☸.....................................................................

累劫以来的仇恨

世间的怨恨无法止息怨恨，

唯有慈悲可以止息怨恨，

这是永恒不易的古法。 (偈 5)

从前有位信徒的太太不能生育。她害怕因此受到丈夫和婆婆的歧视，就亲自为丈夫安排，选择再纳了一妾。但前后两次，当她知道妾怀孕时，却在饭中掺药而使妾两次都流产。第三次有喜时，这妾就刻意隐瞒她，但她后来还是知道了，并且如法泡制，妾因此再次流产，并且因而丧生。弥留之际，妾发誓要报复她和她未来的儿女。两人之间累世的仇恨从此展开。

后来，这对妻妾曾经投胎转世成母鸡与猫、牝鹿与母豹。今生，一个投胎转世成舍卫城一位贵族的女儿，另一位则变成食人妖怪。有一天，食人妖怪拼命追赶贵族女儿和他的婴孩，当贵族女儿知道佛陀正在祇树给孤独园说法时，他就逃到佛陀的身边，并且把婴孩放在佛陀的脚下，接受佛陀的保护。食人妖怪却被挡在外面，无法进入。后来食人妖怪也被传唤进去，佛陀向她们两人劝诫，说她们两人的前世是彼此仇恨的妻妾，因为互相怀恨，以致于往后的几世里，不断地迫害对方的子女，佛陀告诫她们，恨只会增加更多的恨，唯有友谊，相互体谅及善意才可能化解仇恨。听完佛陀的说法后，她们明白自己的错误，就在佛陀的劝诫下，尽释前嫌。

佛陀接着要贵族的女儿把小男婴交给食人妖怪，但她担心男婴的安全，而迟疑了一会儿，但出于对佛陀的虔诚和信心，她听话地把男婴交给食人妖怪。食人妖接过男婴后热切的爱抚和亲吻婴孩，就向对待自己的孩子一般。一会儿，又把男婴还给贵族的女儿。

从此以后，双方尽释前嫌，同时善待对方。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

4. Kāḷayakkhinīvatthu

Na hi verenāti imaṃ dhammadesanaṃ satthā jetavane viharanto aññataraṃ vañjhitthiṃ ārabbha kathesi.

[AI翻译] 关于“绝非以怨恨（止息怨恨）”这句法句，是导师住在祇园精舍时，针对一位不育的妇女而说的。

Eko kira kuṭumbikaputto pitari kālakate khette ca ghare ca sabbakammāni attanāva karonto mātaraṃ paṭijaggi. Athassa mātā “kumārikaṃ te, tāta, ānessāmī”ti āha. “Amma , mā evaṃ vadetha, ahaṃ yāvajīvaṃ tumhe paṭijaggissāmī”ti. “Tāta, khette ca ghare ca kiccaṃ tvameva karosi, tena mayhaṃ cittasukhaṃ nāma na hoti, ānessāmī”ti. So punappunaṃ paṭikkhipitvā tuṇhī ahosi. Sā ekaṃ kulaṃ gantukāmā gehā nikkhami. Atha naṃ putto “kataraṃ kulaṃ gacchathā”ti pucchitvā “asukakulaṃ nāmā”ti vutte tattha gamanaṃ paṭisedhetvā attano abhirucitaṃ kulaṃ ācikkhi. Sā tattha gantvā kumārikaṃ vāretvā divasaṃ vavatthapetvā taṃ ānetvā tassa ghare akāsi. Sā vañjhā ahosi. Atha naṃ mātā, putta, tvaṃ attano ruciyā kumārikaṃ āṇāpesi, sā idāni vañjhā jātā, aputtakañca nāma kulaṃ vinassati , paveṇī na ghaṭīyati, tena aññaṃ te kumārikaṃ ānemīti. Tena “alaṃ, ammā”ti vuccamānāpi punappunaṃ kathesi. Vañjhitthī taṃ kathaṃ sutvā “puttā nāma mātāpitūnaṃ vacanaṃ atikkamituṃ na sakkonti, idāni aññaṃ vijāyiniṃ itthiṃ ānetvā maṃ dāsibhogena bhuñjissati. Yaṃnūnāhaṃ sayameva ekaṃ kumārikaṃ āneyyan”ti cintetvā ekaṃ kulaṃ gantvā tassatthāya kumārikaṃ vāretvā “kiṃ nāmetaṃ, amma, vadesī”ti tehi paṭikkhittā “ahaṃ vañjhā, aputtakaṃ nāma kulaṃ vinassati, tumhākaṃ pana dhītā puttaṃ vā dhītaraṃ vā labhitvā kuṭumbikassa sāminī bhavissati, mayhaṃ sāmikassa naṃ dethā”ti yācitvā sampaṭicchāpetvā ānetvā sāmikassa ghare akāsi.

[AI翻译] 据说，有一位居士的儿子，在父亲去世后，亲自料理田地和家中的所有事务，并照顾母亲。后来他的母亲说：“孩子，我给你娶个姑娘吧。”他说：“妈妈，别这么说，我会一生一世照顾您的。”母亲说：“孩子，田里和家里的事都是你一个人做，我心里实在不安，我还是要给你娶一个。”儿子再三拒绝后，便沉默了。母亲想去某个家族提亲，便走出了家门。儿子问她：“您要去哪个家族？”母亲告知了家族的名字后，儿子阻止了她去那里，并告诉了她自己心仪的家族。母亲便去了那个家族，为儿子求娶了那家的女儿，定下日期后，把她娶进了儿子的家。然而，这个妻子却不能生育。于是母亲对儿子说：“儿子，你按自己的心意娶了这位姑娘，但她现在却不能生育。没有子嗣的家族会衰败，家系无法延续，所以我再给你娶一位姑娘吧。”尽管儿子说：“够了，妈妈”，母亲还是再三提起。那位不育的妻子听到这些话后心想：“儿子是无法违抗父母的话的。现在他会娶一个能生育的女人回来，把我当作婢女使唤。不如我自己去找一个姑娘来吧。”于是她去了一个家族，为丈夫求娶一位姑娘。对方拒绝说：“妈妈（尊称），您这是说什么呢？”她说：“我不能生育，没有子嗣的家族会衰败。但你们的女儿如果生下儿子或女儿，就能成为这家的女主人。请把她嫁给我的丈夫吧。”她再三请求，对方终于同意了，于是她把那位姑娘带回了丈夫家。

Athassā etadahosi – “sacāyaṃ puttaṃ vā dhītaraṃ vā labhissati, ayameva kuṭumbassa sāminī bhavissati. Yathā dārakaṃ na labhati, tatheva naṃ kātuṃ vaṭṭatī”ti. Atha naṃ sā āha – “amma, yadā te kucchiyaṃ gabbho patiṭṭhāti, atha me āroceyyāsī”ti. Sā “sādhū”ti paṭissuṇitvā gabbhe patiṭṭhite tassā ārocesi. Itarissā pana sā sayameva niccaṃ yāgubhattaṃ deti, athassā āhāreneva saddhiṃ gabbhapātanabhesajjamadāsi, gabbho pati. Dutiyampi gabbhe patiṭṭhite ārocesi , itarā dutiyampi tatheva pātesi. Atha naṃ paṭivissakitthiyo pucchiṃsu – “kacci te sapatti antarāyaṃ karotī”ti? Sā tamatthaṃ ārocetvā “andhabāle, kasmā evamakāsi, ayaṃ tava issariyabhayena gabbhassa pātanabhesajjaṃ yojetvā deti, tena te gabbho patati, mā puna evamakatthā”ti vuttā tatiyavāre na kathesi. Atha sā itarissā udaraṃ disvā “kasmā mayhaṃ gabbhassa patiṭṭhitabhāvaṃ na kathesī”ti vatvā “tvaṃ maṃ ānetvā vañcetvā dve vāre gabbhaṃ pātesi, kimatthaṃ tuyhaṃ kathemī”ti vutte “naṭṭhā dānimhī”ti cintetvā tassā pamādaṃ olokentī pariṇate gabbhe okāsaṃ labhitvā bhesajjaṃ yojetvā adāsi. Gabbho pariṇatattā patituṃ asakkonto tiriyaṃ nipati, kharā vedanā uppajji, jīvitasaṃsayaṃ pāpuṇi. Sā “nāsitamhi tayā, tvameva maṃ ānetvā tvameva tayopi vāre dārake nāsesi, idāni ahampi nassāmi, ito dāni cutā yakkhinī hutvā tava dārake khādituṃ samatthā hutvā nibbatteyyan”ti patthanaṃ paṭṭhapetvā kālaṃ katvā tasmiṃyeva gehe majjārī hutvā nibbatti. Itarampi sāmiko gahetvā “tayā me kulūpacchedo kato”ti kapparajaṇṇukādīhi supothitaṃ pothesi. Sā tenevābādhena kālaṃ katvā tattheva kukkuṭī hutvā nibbattā.

[AI翻译] 然后她（不育的妻子）心想：“如果这个人（指妾）生了儿子或女儿，她就会成为这个家的女主人。必须想办法让她生不了孩子。”于是她对那个妾说：“妹妹，当你怀上身孕时，就告诉我。”那个妾回答“好的”，并在怀上身孕后告诉了她。然而，那个妻子亲自给她准备日常的粥饭，在食物里掺入了堕胎药，胎儿便流掉了。第二次怀孕时，妾又告诉了她，妻子又用同样的方法使她流产了。这时，邻居的妇女们问那个妾：“你的共妻是不是在害你？”她把事情说了出来。邻居们说：“你这傻瓜，为什么这样做？她是因为害怕失去主妇的地位，才给你下堕胎药的，所以你的胎儿才会流掉，以后不要再这样做了。”于是，第三次怀孕时，妾没有告诉她。后来，妻子看到妾的肚子隆起，便问道：“你为什么不告诉我怀孕的事？”妾回答说：“是你把我带来，却欺骗我，两次害我流产，我为什么要告诉你？”妻子心想：“我现在完了！”她便留意着妾的疏忽，等到胎儿足月时，趁机给她下了药。由于胎儿已经成熟，无法流产，便横在了腹中，剧烈的疼痛生起，妾生命垂危。她在临死前发愿说：“我被你害死了！是你把我带来，却又三次害死了我的孩子！现在我自己也要死了。愿我从此世死去后，转生成为一个夜叉女，能够吃掉你的孩子！”发完愿后，她便死了，并投生在同一间屋子里，成为一只母猫。而那个妻子，她的丈夫抓住她，用手肘和膝盖等狠狠地打她，说：“你断了我的家族香火！”她也因这次伤害而死去，投生在同一个地方，成为一只母鸡。

Kukkuṭī na cirasseva aṇḍāni vijāyi, majjārī āgantvā tāni aṇḍāni khādi. Dutiyampi tatiyampi khādiyeva. Kukkuṭī cintesi – “tayo vāre mama aṇḍāni khāditvā idāni mampi khāditukāmāsī”ti. “Ito cutā saputtakaṃ taṃ khādituṃ labheyyan”ti patthanaṃ katvā tato cutā araññe dīpinī hutvā nibbatti. Itarā migī hutvā nibbatti. Tassā vijātakāle dīpinī āgantvā tayo vāre puttake khādi. Migī maraṇakāle “ayaṃ me tikkhattuṃ puttake khāditvā idāni mampi khādissati, ito dāni cutā etaṃ saputtakaṃ khādituṃ labheyyan”ti patthanaṃ katvā ito cutā yakkhinī hutvā nibbatti. Dīpinīpi tatheva tato cutā sāvatthiyaṃ kuladhītā hutvā nibbatti, sā vuddhippattā dvāragāmake patikulaṃ agamāsi, aparabhāge ca puttaṃ vijāyi. Yakkhinīpi tassā piyasahāyikāvaṇṇena āgantvā “kuhiṃ me sahāyikā”ti “antogabbhe vijātā”ti vutte “puttaṃ nu kho vijātā, udāhu dhītaranti passissāmi nan”ti gabbhaṃ pavisitvā passantī viya dārakaṃ gahetvā khāditvā gatā. Puna dutiyavārepi tatheva khādi. Tatiyavāre itarā garubhārā hutvā sāmikaṃ āmantetvā, “sāmi, imasmiṃ ṭhāne ekā yakkhinī mama dve putte khāditvā gatā, idāni mama kulagehaṃ gantvā vijāyissāmī”ti kulagehaṃ gantvā vijāyi.

[AI翻译] 母鸡不久就下了蛋，母猫过来把那些蛋吃了。第二次、第三次也都吃了。母鸡心想：“你三次吃了我的蛋，现在还想吃我。”它发愿：“愿我从此世死去后，能够连你带你的孩子一起吃掉！”然后死去，投生在森林里，成为一只母豹。另一只（母猫）则投生成为一只母鹿。每当母鹿生产时，母豹就过来，三次都吃掉了它的幼崽。母鹿临死时想：“它三次吃了我的孩子，现在还要吃我。愿我从此世死去后，能够连它带它的孩子一起吃掉！”发愿后死去，投生成为一名夜叉女。而母豹也同样从那里死去，投生在舍卫城，成为一位良家妇女。她长大后嫁到了城郊的一个村庄，后来生下了一个儿子。那夜叉女装扮成她亲密女友的样子前来，问道：“我的朋友在哪里？”别人告诉她：“她在产房里刚生了孩子。”夜叉女说：“是生了儿子还是女儿呢？让我去看看。”她走进产房，假装探望，抓起婴儿吃掉后就离开了。第二次她又同样吃掉了婴儿。第三次，那位妇女怀孕后，对丈夫说：“夫君，在这个地方，有个夜叉女两次吃掉了我的儿子。这次我要回娘家去生产。”于是她回到娘家生下了孩子。

Tadā sā yakkhinī udakavāraṃ gatā hoti. Vessavaṇassa hi yakkhiniyo vārena anotattadahato sīsaparamparāya udakamāharanti. Tā catumāsaccayenapi pañcamāsaccayenapi muccanti. Aparā yakkhiniyo kilantakāyā jīvitakkhayampi pāpuṇanti. Sā pana udakavārato muttamattāva vegena taṃ gharaṃ gantvā “kuhiṃ me sahāyikā”ti pucchi. “Kuhiṃ naṃ passissasi, tassā imasmiṃ ṭhāne jātajātadārake yakkhinī āgantvā khādati, tasmā kulagehaṃ gatā”ti. Sā “yattha vā tattha vā gacchatu, na me muccissatī”ti veravegasamussāhitamānasā nagarābhimukhī pakkhandi. Itarāpi nāmaggahaṇadivase naṃ dārakaṃ nhāpetvā nāmaṃ katvā, “sāmi, idāni sakagharaṃ gacchāmā”ti puttamādāya sāmikena saddhiṃ vihāramajjhe gatamaggena gacchantī puttaṃ sāmikassa datvā vihārapokkharaṇiyā nhātvā sāmike nhāyante uttaritvā puttassa thaññaṃ pāyamānā ṭhitā yakkhiniṃ āgacchantiṃ disvā sañjānitvā, “sāmi, vegena ehi, ayaṃ sā yakkhinī, vegena ehi, ayaṃ sā yakkhinī”ti uccāsaddaṃ katvā yāva tassa āgamanaṃ saṇṭhātuṃ asakkontī nivattetvā antovihārābhimukhī pakkhandi.

[AI翻译] 当时，那个夜叉女正好轮到去取水。原来，毗沙门天王的夜叉女们要轮流从阿耨达池（无热恼池）用头顶的方式运水。她们轮值四个月或五个月才能解脱。有些夜叉女因身体疲惫甚至会丧命。这个夜叉女刚从取水的任务中解脱出来，就急速赶往那妇女的娘家，问道：“我的朋友在哪里？”别人回答：“你哪里还能见到她？她在这个地方生的孩子都被一个夜叉女吃掉了，所以她回娘家去了。”夜叉女心想：“不管她去哪里，都逃不出我的手掌心！”她心中燃起怨恨的怒火，朝着舍卫城的方向奔去。而那位妇女，在给孩子命名的那天，给婴儿洗了澡，取了名字，然后说：“夫君，现在我们回自己家吧。”她抱着儿子，和丈夫一起，沿着穿过祇园精舍的路走。她把儿子交给丈夫，自己在精舍的莲池里洗了澡。等丈夫洗澡时，她上了岸，站着给儿子喂奶。这时，她看见夜叉女正赶来，认出了她，便大声喊道：“夫君，快来！是那个夜叉女！快来！是那个夜叉女！”但她等不及丈夫过来，转身就朝着精舍内部跑去。

Tasmiṃ samaye satthā parisamajjhe dhammaṃ desesi. Sā puttaṃ tathāgatassa pādapiṭṭhe nipajjāpetvā “tumhākaṃ mayā esa dinno, puttassa me jīvitaṃ dethā”ti āha. Dvārakoṭṭhake adhivattho sumanadevo nāma yakkhiniyā anto pavisituṃ nādāsi. Satthā ānandattheraṃ āmantetvā “gaccha, ānanda, taṃ yakkhiniṃ pakkosāhī”ti āha. Thero pakkosi. Itarā “ayaṃ, bhante, āgacchatī”ti āha. Satthā “etu, mā saddamakāsī”ti vatvā taṃ āgantvā ṭhitaṃ “kasmā evaṃ karosi, sace tumhe mādisassa buddhassa sammukhībhāvaṃ nāgamissatha, ahinakulānaṃ viya acchaphandanānaṃ viya kākolūkānaṃ viya ca kappaṭṭhitikaṃ vo veraṃ abhavissa , kasmā veraṃ paṭiveraṃ karotha. Verañhi averena upasammati, no verenā”ti vatvā imaṃ gāthamāha –

[AI翻译] 那时，导师正在大众中说法。那位妇女把儿子放在如来的脚凳上，说：“这个孩子我供养给您了，请赐予我儿子的生命吧！”守卫在精舍门楼的天神须摩那提婆阻止夜叉女进入。导师召唤阿难长老说：“去，阿难，把那个夜叉女叫进来。”长老叫了她。那位妇女说：“世尊，她来了。”导师说：“让她来，不要出声。”等夜叉女进来站定后，导师对她说：“你为什么这样做？如果你们没有遇到像我这样的佛陀，你们之间的怨恨就会像蛇与鼬、熊与水牛、乌鸦与猫头鹰那样，持续一劫之久。为什么你们要以怨报怨呢？怨恨确实只能以无怨（慈爱）来平息，而不是以怨恨。”说完，诵出此偈——

5.

“Na hi verena verāni, sammantīdha kudācanaṃ;

Averena ca sammanti, esa dhammo sanantano”ti.

[AI翻译] 5. “在这世上，绝不能以怨恨止息怨恨；唯有以无怨（慈爱）才能止息怨恨，这是永恒的古法。”

Tattha na hi verenāti yathā hi kheḷasiṅghāṇikādīhi asucīhi makkhitaṃ ṭhānaṃ teheva asucīhi dhovantā suddhaṃ niggandhaṃ kātuṃ na sakkonti, atha kho taṃ ṭhānaṃ bhiyyosomattāya asuddhatarañceva duggandhatarañca hoti; evameva akkosantaṃ paccakkosanto paharantaṃ paṭipaharanto verena veraṃ vūpasametuṃ na sakkoti, atha kho bhiyyo bhiyyo verameva karoti. Iti verāni nāma verena kismiñci kāle na sammanti, atha kho vaḍḍhantiyeva. Averena ca sammantīti yathā pana tāni kheḷādīni asucīni vippasannena udakena dhoviyamānāni nassanti, taṃ ṭhānaṃ suddhaṃ hoti sugandhaṃ; evameva averena khantimettodakena yoniso manasikārena paccavekkhaṇena verāni vūpasammanti paṭippassambhanti abhāvaṃ gacchanti. Esa dhammo sanantanoti esa averena verūpasamanasaṅkhāto porāṇako dhammo; sabbesaṃ buddhapaccekabuddhakhīṇāsavānaṃ gatamaggoti.

[AI翻译] 在此偈中，“na hi verena”（绝非以怨恨）的意思是：就像一个沾染了唾液、鼻涕等污物的地方，如果试图用同样的污物去清洗，是不可能使它变得干净无味的，反而会使那个地方更加污秽、更加恶臭；同样地，辱骂他人者反被辱骂，殴打他人者反被殴打，以怨恨是无法平息怨恨的，反而会制造越来越多的怨恨。因此，怨恨在任何时候都不能通过怨恨来平息（na sammanti），反而只会增长。而“averena ca sammanti”（以无怨则能平息）的意思是：就像那些唾液等污物，如果用清净的水来清洗，就会消失，那个地方就会变得干净芬芳；同样地，通过无怨（averena），即通过忍耐和慈悲之水，通过如理作意和省察，怨恨就能平息（vūpasammanti）、止息（paṭippassambhanti）、趋于消失（abhāvaṃ gacchanti）。“esa dhammo sanantano”（这是永恒的古法）是指这种以无怨平息怨恨的方法，是古老的正法；是所有佛陀、辟支佛和漏尽阿罗汉所走过的道路。

Gāthāpariyosāne yakkhinī sotāpattiphale patiṭṭhahi. Sampattaparisāyapi dhammadesanā sātthikā ahosi.

[AI翻译] 偈颂结束时，夜叉女证得了须陀洹果。这次说法对在场的听众也非常有益。

Satthā taṃ itthiṃ āha – “etissā tava puttaṃ dehī”ti. “Bhāyāmi, bhante”ti. “Mā bhāyi, natthi te etaṃ nissāya paripantho”ti āha. Sā tassā puttamadāsi. Sā taṃ cumbitvā āliṅgetvā puna mātuyeva datvā rodituṃ ārabhi. Atha naṃ satthā “kimetan”ti pucchi. “Bhante, ahaṃ pubbe yathā vā tathā vā jīvikaṃ kappentīpi kucchipūraṃ nālatthaṃ, idāni kathaṃ jīvissāmī”ti. Atha naṃ satthā “mā cintayī”ti samassāsetvā taṃ itthimāha – “imaṃ netvā attano gehe nivāsāpetvā aggayāgubhattehi paṭijaggāhī”ti. Sā taṃ netvā piṭṭhivaṃse patiṭṭhāpetvā aggayāgubhattehi paṭijaggi, tassā vīhipaharaṇakāle musalaggena muddhaṃ paharantaṃ viya upaṭṭhāsi. Sā sahāyikaṃ āmantetvā “imasmiṃ ṭhāne vasituṃ na sakkomi, aññattha maṃ patiṭṭhāpehī”ti vatvā musalasālāya udakacāṭiyaṃ uddhane nibbakose saṅkārakūṭe gāmadvāre cāti etesu ṭhānesu patiṭṭhāpitāpi idha me musalena sīsaṃ bhindantaṃ viya upaṭṭhāti, idha dārakā ucchiṭṭhodakaṃ otārenti, idha sunakhā nipajjanti, idha dārakā asuciṃ karonti, idha kacavaraṃ chaḍḍenti, idha gāmadārakā lakkhayoggaṃ karontīti sabbāni tāni paṭikkhipi. Atha naṃ bahigāme vivittokāse patiṭṭhāpetvā tattha tassā aggayāgubhattādīni haritvā paṭijaggi. Sā yakkhinī evaṃ cintesi – “ayaṃ me sahāyikā idāni bahūpakārā, handāhaṃ kiñci paṭiguṇaṃ karomī”ti. Sā “imasmiṃ saṃvacchare subbuṭṭhikā bhavissati, thalaṭṭhāne sassaṃ karohi, imasmiṃ saṃvacchare dubbuṭṭhikā bhavissati, ninnaṭṭhāneyeva sassaṃ karohī”ti sahāyikāya āroceti. Sesajanehi katasassaṃ atiudakena vā anodakena vā nassati, tassā ativiya sampajjati. Atha naṃ sesajanā, “amma, tayā katasassaṃ neva accodakena, na anudakena nassati, subbuṭṭhidubbuṭṭhibhāvaṃ ñatvā kammaṃ karosi, kiṃ nu kho etan”ti pucchiṃsu. “Amhākaṃ sahāyikā yakkhinī subbuṭṭhidubbuṭṭhibhāvaṃ ācikkhati, mayaṃ tassā vacanena thalesu ninnesu sassāni karoma, tena no sampajjati. Kiṃ na passatha? Nibaddhaṃ amhākaṃ gehato yāgubhattādīni hariyamānāni, tāni etissā harīyanti, tumhepi etissā aggayāgubhattādīni haratha, tumhākampi kammante olokessatī”ti. Athassā sakalanagaravāsino sakkāraṃ kariṃsu. Sāpi tato paṭṭhāya sabbesaṃ kammante olokentī lābhaggappattā ahosi mahāparivārā. Sā aparabhāge aṭṭha salākabhattāni paṭṭhapesi. Tāni yāvajjakālā dīyantiyevāti.

[AI翻译] 导师对那位妇女说：“把你的儿子交给她吧。”妇女说：“世尊，我害怕。”导师说：“不要害怕，她不会因此伤害你的。”于是她把儿子交给了夜叉女。夜叉女亲吻、拥抱了婴儿，然后又还给了他的母亲，开始哭泣起来。导师问她：“这是怎么了？”她回答：“世尊，我以前无论如何谋生，都填不饱肚子，现在该怎么活下去呢？”于是导师安慰她说：“不要担心。”然后对那位妇女说：“把她带回你家住下，用最好的粥饭来照顾她。”妇女便把夜叉女带回家，安置在屋后，用最好的粥饭照顾她。但夜叉女感觉在舂米的时候，好像有杵头在敲打她的头。她对她的朋友（那位妇女）说：“我无法住在这个地方，请把我安置在别处吧。”妇女便把她安置在舂米房、水缸旁、炉灶边、无遮蔽处、垃圾堆和村口这些地方，但夜叉女都拒绝了，说：“在这里好像有杵在敲我的头”，“这里孩子们倒剩水”，“这里有狗躺卧”，“这里孩子们大小便”，“这里扔垃圾”，“这里村里的孩子玩投掷游戏（可能会砸到）”。于是妇女在村外一个僻静的地方为她安置了住所，并把最好的粥饭等送去那里照顾她。夜叉女心想：“我的这位朋友现在对我帮助很大，好吧，我也该为她做些回报。”于是她告诉她的朋友：“今年将会雨水充沛，你要在高地上种植庄稼；明年将会干旱，你要在低洼地种植庄稼。”其他人种植的庄稼，要么因雨水过多，要么因缺水而毁坏，而那位妇女的庄稼却收成极好。于是其他人问她：“大姐，你种的庄稼既不怕水多也不怕水少，你是知道了雨水丰沛或干旱的情况才耕作的，这是怎么回事呢？”她回答说：“我们的朋友夜叉女告诉我们雨水丰沛或干旱的情况，我们按照她的话在高地或低洼地种植庄稼，所以收成很好。你们没看到吗？经常有粥饭等物从我们家送出去，那些就是送给她的。你们也送给她最好的粥饭等物吧，她也会关照你们的农事的。”于是全城的居民都来供养她。从此以后，夜叉女关照所有人的农事，获得了极大的利养，拥有众多随从。后来，她设立了八份抽签分配的食物（供养僧团）。这些供养一直持续到今天。

Kāḷayakkhinīvatthu catutthaṃ.

[AI翻译] 第四则，黑夜叉女的故事。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/1. Yamakavagga 双品 (Dhp 1, 1-20)”

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【经名】 1.5 Kosambakavatthu 拘睒弥诤论 (Dhp 1.5, 6)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6.

Pare ca na vijānanti, mayamettha yamāmase;

Ye ca tattha vijānanti, tato sammanti medhagā.

☸---------------------------------------------------------------------

六 那些人不明白：“我们终将在此毁灭”；而那些能明白此理的人，他们的争论就因此平息。

☸.....................................................................

拘睒弥争论不休的比丘们（参考“照顾佛陀的大象”偈330）

明白“争论使人毁灭”的人，

停止争论。

不明白这种道理的人，

争论不休。 (偈 6)

一件微不足道的事件使拘睒弥的比丘们争论不休。有些比丘跟随精通“律 (vinaya)”的法师，其他的比丘则跟随精通“法 (dhamma)”的法师，双方争论不休。他们甚至不听佛陀的劝解，但佛陀知道，他们终究会明白这样做是错误的，所以就离开他们，单独到森林的僻远静处结夏安居。（安居时曾经有一只大象，和猴子照顾佛陀）。

拘睒弥的信徒明白佛陀离去的原委后，拒绝再供养这些比丘们，比丘们才明白他们的愚昧，而相互和解、修好。但信徒们要他们承认是他们的错误才造成佛陀离开拘睒弥，否则不愿再像从前那样尊敬他们。信徒们要他们恳请佛陀宽恕，但佛陀已经离开了，当时又是安居的中期，所以那一次的安居，比丘们过得很辛苦、惨淡。

安居结束后，阿难和众多比丘就去找佛陀，并且向佛陀表达他们的悔意，同时保证他们已经明白所犯的错误，恳求佛陀回去。佛陀也就回舍卫城的祇树给孤独园去。精舍的比丘看见佛陀时，就向佛陀顶礼问讯，并且认错。佛陀告诫他们说：生命是无常的，大家必须停止争吵，言行举止也不能像永远不会死亡一般。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

5. Kosambakavatthu

Pareca na vijānantīti imaṃ dhammadesanaṃ satthā jetavane viharanto kosambake bhikkhū ārabbha kathesi.

[AI翻译]

这句法句（“他人实不知…”），是导师住在祇树给孤独园时，针对拘睒弥的比丘们所说的。

Kosambiyañhi ghositārāme pañcasatapañcasataparivārā dve bhikkhū vihariṃsu vinayadharo ca dhammakathiko ca. Tesu dhammakathiko ekadivasaṃ sarīravalañjaṃ katvā udakakoṭṭhake ācamanaudakāvasesaṃ bhājane ṭhapetvāva nikkhami. Pacchā vinayadharo tattha paviṭṭho taṃ udakaṃ disvā nikkhamitvā itaraṃ pucchi, “āvuso, tayā udakaṃ ṭhapitan”ti? “Āma, āvuso”ti. “Kiṃ panettha āpattibhāvaṃ na jānāsī”ti? “Āma, na jānāmī”ti. “Hoti, āvuso, ettha āpattī”ti. “Tena hi paṭikarissāmi nan”ti. “Sace pana te, āvuso, asañcicca assatiyā kataṃ, natthi āpattī”ti. So tassā āpattiyā anāpattidiṭṭhi ahosi. Vinayadharopi attano nissitakānaṃ “ayaṃ dhammakathiko āpattiṃ āpajjamānopi na jānātī”ti ārocesi. Te tassa nissitake disvā “tumhākaṃ upajjhāyo āpattiṃ āpajjitvāpi āpattibhāvaṃ na jānātī”ti āhaṃsu. Te gantvā attano upajjhāyassa ārocesuṃ. So evamāha – “ayaṃ vinayadharo pubbe anāpattīti vatvā idāni āpattīti vadati, musāvādī eso”ti. Te gantvā “tumhākaṃ upajjhāyo musāvādī”ti āhaṃsu. Te evaṃ aññamaññaṃ kalahaṃ vaḍḍhayiṃsu. Kato vinayadharo okāsaṃ labhitvā dhammakathikassa āpattiyā adassane ukkhepanīyakammamakāsi. Tato paṭṭhāya tesaṃ paccayadāyakā upaṭṭhākāpi dve koṭṭhāsā ahesuṃ, ovādapaṭiggāhakā bhikkhuniyopi ārakkhadevatāpi tāsaṃ sandiṭṭhasambhattā ākāsaṭṭhadevatāpīti yāva brahmalokā sabbepi puthujjanā dve pakkhā ahesuṃ. Cātumahārājikaṃ ādiṃ katvā yāva akaniṭṭhabhāvanā pana ekaninnādaṃ kolāhalaṃ agamāsi.

[AI翻译]

在拘睒弥的瞿师罗园寺中，住着两位比丘，各有五百弟子随行，一位是精通戒律者（Vinayadhara），一位是精通法义者（Dhammakathika）。其中，那位法义师有一天如厕后，在（厕所的）水房里，将漱口（或清洗）后剩余的水留在容器中便离开了。随后，那位戒律师进入那里，看到了那些水，出来后问另一位：“道友，是你留下水的吗？”“是的，道友。”“难道你不知道这样做是有过失（āpatti）的吗？”“是的，我不知道。”“道友，这样做是有过失的。”“既然如此，我将对此进行忏悔。”“不过，道友，如果你是无意的、并非故意这样做，那就没有过失。”那位（法义师）便认为此过失为“无过失”（anāpatti）。而戒律师也告诉自己的依止弟子们：“这位法义师犯了过失却不知道。”那些弟子见到法义师的依止弟子们便说：“你们的和尚（upajjhāya，老师）犯了过失却不知道其为过失。”他们回去后告诉了自己的和尚。那位和尚这样说：“这位戒律师先前说‘无过失’，现在却说‘有过失’，他是个说谎的人。”那些弟子们又去（对戒律师的弟子）说：“你们的和尚是个说谎的人。”他们就这样相互争吵，使矛盾升级。后来，戒律师找到机会，因为法义师不承认其过失，便对他执行了“举罪羯磨”（ukkhepanīyakamma，僧团的一种处分）。从那时起，他们的资助者、侍者们也分成了两派，接受他们教导的比丘尼们、守护神以及与他们有来往、相熟识的空居天神们，乃至上至梵天界，所有凡夫都分成了两派。从四大天王天开始，直到色究竟天（Akaniṭṭha），（对这种分裂）则是一致地发出了谴责之声。

Atheko aññataro bhikkhu tathāgatamupasaṅkamitvā ukkhepakānaṃ vinayadharaantevāsikānaṃ “dhammikenevāyaṃ vinayakammena ukkhitto”ti laddhiñca, ukkhittānuvattakānaṃ dhammakathikaantevāsikānaṃ pana “adhammikeneva kammena ukkhitto”ti laddhiñca, ukkhepakehi vāriyamānānampi ca tesaṃ taṃ anuparivāretvā vicaraṇabhāvañca ārocesi bhagavā “samaggā kira hontū”ti dve vāre pesetvā “na icchanti, bhante, samaggā bhavitun”ti sutvā tatiyavāre “bhinno bhikkhusaṅgho, bhinno bhikkhusaṅgho”ti tesaṃ santikaṃ gantvā ukkhepakānaṃ ukkhepane, itaresañca āpattiyā adassane ādīnavaṃ kathetvā puna tesaṃ tattheva ekasīmāyaṃ uposathādīni anujānitvā bhattaggādīsu bhaṇḍanajātānaṃ “āsanantarikāya nisīditabban”ti (mahāva. 456) bhattagge vattaṃ paññāpetvā “idānipi bhaṇḍanajātāva viharantī”ti sutvā tattha gantvā “alaṃ, bhikkhave, mā bhaṇḍanan”tiādīni vatvā, “bhikkhave, bhaṇḍanakalahaviggahavivādā nāmete anatthakārakā. Kalahaṃ nissāya hi laṭukikāpi sakuṇikā hatthināgaṃ jīvitakkhayaṃ pāpesī”ti laṭukikajātakaṃ (jā. 1.5.39 ādayo) kathetvā, “bhikkhave, samaggā hotha, mā vivadatha. Vivādaṃ nissāya hi anekasatasahassā vaṭṭakāpi jīvitakkhayaṃ pattā”ti vaṭṭakajātakaṃ (jā. 1.1.118) kathesi. Evampi tesu bhagavato vacanaṃ anādiyantesu aññatarena dhammavādinā tathāgatassa vihesaṃ anicchantena “āgametu, bhante bhagavā, dhammasāmi, appossukko, bhante bhagavā, diṭṭhadhammasukhavihāramanuyutto viharatu, mayameva tena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā”ti (mahāva. 457; ma. ni. 3.236) vutte atītaṃ āhari –

[AI翻译]

这时，有一位比丘来到如来跟前，报告了执行举罪的戒律师弟子们的观点：“（法义师）是依照如法的戒律程序被举罪的”，以及被举罪者的追随者，即法义师弟子们的观点：“（法义师）是被不如法的程序举罪的”，并且报告了尽管受到执行举罪者的阻止，他们（法义师及其弟子）仍然围绕着他活动的情况。世尊为了让他们和合，派了两次使者去调解，但听到回报说：“世尊，他们不愿意和合。”第三次，世尊亲自前往他们那里，（看到情况后感叹）说：“比丘僧团分裂了！比丘僧团分裂了！”世尊向他们指出了执行举罪的过患，以及另一方不承认过失的过患，然后仍然允许他们在同一个界限内举行布萨（诵戒）等仪式，并针对在斋堂等处发生的争吵，制定了斋堂的规矩：“应当相隔一个座位而坐。”（《大品》456页）。后来听说他们仍然在争吵中度日，世尊便去到那里，说了“够了，比丘们，不要争吵！”等话，并说：“比丘们，争吵、冲突、争执、辩论，这些只会带来祸害。因为争论，即使是小小的鹌鹑（Latukikā）也能让大象丧命。”于是讲述了《鹌鹑本生故事》（Latukikajātaka，本生经1.5.39等）。又说：“比丘们，要和合，不要争论。因为争论，即使是成千上万的鹌鹑（Vaṭṭaka）也因此丧失了生命。”于是讲述了《鹌鹑本生故事》（Vaṭṭakajātaka，本生经1.1.118）。尽管如此，他们仍然不听从世尊的话。其中一位遵循正法的比丘，不希望如来因此而烦恼，便说：“请世尊等待！法的自在者！请世尊少费心！请世尊安住于当下的禅定之乐吧！我们将通过我们的争吵、冲突、争执、辩论而被（世人）所了解（谁是谁非）。”（《大品》457页；《中部》3.236页）听了这话后，世尊便引述了过去的故事：

Bhūtapubbaṃ, bhikkhave, bārāṇasiyaṃ brahmadatto nāma kāsirājā ahosi. Brahmadattena dīghītissa kosalarañño rajjaṃ acchinditvā aññātakavesena vasantassa pituno māritabhāvañceva dīghāvukumārena attano jīvite dinne tato paṭṭhāya tesaṃ samaggabhāvañca kathetvā “tesañhi nāma, bhikkhave, rājūnaṃ ādinnadaṇḍānaṃ ādinnasatthānaṃ evarūpaṃ khantisoraccaṃ bhavissati. Idha kho taṃ, bhikkhave, sobhetha, yaṃ tumhe evaṃ svākhāte dhammavinaye pabbajitā samānā khamā ca bhaveyyātha soratā cā”ti ovaditvāpi neva te samagge kātuṃ asakkhi. So tāya ākiṇṇavihāratāya ukkaṇṭhito “ahaṃ kho idāni ākiṇṇo dukkhaṃ viharāmi, ime ca bhikkhū mama vacanaṃ na karonti. Yaṃnūnāhaṃ ekakova gaṇamhā vūpakaṭṭho vihareyyan”ti cintetvā kosambiyaṃ piṇḍāya caritvā anapaloketvā bhikkhusaṅghaṃ ekakova attano pattacīvaramādāya bālakaloṇakagāmaṃ gantvā tattha bhaguttherassa ekacārikavattaṃ kathetvā pācinavaṃsamigadāye tiṇṇaṃ kulaputtānaṃ sāmaggiyānisaṃsaṃ kathetvā yena pālileyyakaṃ atthi, tadavasari.

[AI翻译]

“诸位比丘，很久以前，在波罗奈城有一位名叫梵与（Brahmadatta）的迦尸国王。梵与王夺取了拘萨罗国王长寿（Dīghīti）的王国，并杀害了（当时）隐姓埋名居住的长寿王。长生（Dīghāvu）王子（在有机会报仇时）却饶恕了梵与王的性命，从那时起他们便和睦相处。”世尊讲述了这个故事后，教导说：“诸位比丘，看啊，那些手握刑罚、持有刀剑的国王们尚且能有如此的忍耐与柔和。那么，诸位比丘，你们在如此善说的法和律中出家，理应更加庄严，应当具有忍耐与柔和。”尽管如此教导，世尊还是未能使他们和合。世尊对这种混乱的居住状况感到厌烦，心想：“我现在住在混乱、痛苦之中，而这些比丘们不听我的话。我宁愿独自一人远离僧团而住。”于是，在拘睒弥城乞食之后，没有告知比丘僧团，独自一人拿着自己的衣钵，前往巴拉克洛那卡村（Bālakaloṇakagāma）。在那里，他向跋耆（Bhagu）长老讲述了独自游行的好处，又在东竹林鹿野苑（Pācinavaṃsamigadāya）向三位良家子弟讲述了和合的利益，然后前往了巴利雷雅卡（Pālileyyaka）森林所在的地方。

Tatra sudaṃ bhagavā pālileyyakaṃ upanissāya rakkhitavanasaṇḍe bhaddasālamūle pālileyyakena hatthinā upaṭṭhiyamāno phāsukaṃ vassāvāsaṃ vasi.

[AI翻译]

在那里，世尊依止着巴利雷雅卡森林，在一片受保护的林苑中，坐在一棵吉祥的娑罗树下，由（一只名叫）巴利雷雅卡的大象侍奉着，安稳地度过了雨季安居期。

Kosambivāsinopi kho upāsakā vihāraṃ gantvā satthāraṃ apassantā “kuhiṃ, bhante, satthā”ti pucchitvā “pālileyyakavanasaṇḍaṃ gato”ti. “Kiṃ kāraṇā”ti? “Amhe samagge kātuṃ vāyami, mayaṃ pana na samaggā ahumhā”ti. “Kiṃ, bhante, tumhe satthu santike pabbajitvā tasmiṃ sāmaggiṃ karonte samaggā nāhuvatthā”ti? “Evamāvuso”ti. “Manussā ime satthu santike pabbajitvā tasmiṃ sāmaggiṃ karontepi samaggā na jātā, mayaṃ ime nissāya satthāraṃ daṭṭhuṃ na labhimhā, imesaṃ neva āsanaṃ dassāma, na abhivādanādīni karissāmā”ti tato paṭṭhāya tesaṃ sāmīcimattampi na kariṃsu. Te appāhāratāya sussamānā katipāheneva ujukā hutvā aññamaññaṃ accayaṃ desetvā khamāpetvā “upāsakā mayaṃ samaggā jātā, tumhepi no purimasadisā hothā”ti āhaṃsu. “Khamāpito pana vo, bhante, satthā”ti. “Na khamāpito, āvuso”ti. “Tena hi satthāraṃ khamāpetha, satthu khamāpitakāle mayampi tumhākaṃ purimasadisā bhavissāmā”ti. Te antovassabhāvena satthu santikaṃ gantuṃ avisahantā dukkhena taṃ antovassaṃ vītināmesuṃ. Satthā pana tena hatthinā upaṭṭhiyamāno sukhaṃ vasi. Sopi hi hatthināgo gaṇaṃ pahāya phāsuvihāratthāyeva taṃ vanasaṇḍaṃ pāvisi.

[AI翻译]

拘睒弥城的在家信徒（优婆塞）们来到寺院，没见到导师，便问：“尊者，导师在哪里？”（比丘们回答：）“去了巴利雷雅卡林苑。”“是什么原因呢？”“（导师）努力想让我们和合，但我们却没能和合。”（优婆塞们说：）“什么？尊者们！你们在导师座下出家，当他致力于和合时，你们竟然不和合？”（比丘们回答：）“是的，各位！”（优婆塞们心想：）“这些人，在导师座下出家，当他致力于和合时，竟然还不和合。我们因为这些人的缘故，不能见到导师了。我们不再给他们提供座位，也不再对他们行礼拜等（供养和尊敬）。”从那以后，他们（优婆塞）连对那些比丘最基本的恭敬行为都不做了。那些比丘因为食物匮乏而身体消瘦，过了几天，内心变得正直，互相承认过错并请求原谅，然后对优婆塞们说：“各位优婆塞！我们已经和合了，请你们也像以前一样对待我们吧。”（优婆塞们问：）“尊者们，那么你们已经向导师请求原谅了吗？”“还没有，各位！”“既然如此，请先向导师请求原谅。等到导师宽恕你们的时候，我们也会像以前一样对待你们。”那些比丘因为正值雨季安居期间，无法前往导师那里，非常艰苦地度过了那个安居期。而导师则由那头大象侍奉着，安乐地居住。那头大象也是为了离开象群，寻求安稳的住处，才进入那片林苑的。

Yathāha – “ahaṃ kho ākiṇṇo viharāmi hatthīhi hatthīnīhi hatthikalabhehi hatthicchāpehi, chinnaggāni ceva tiṇāni khādāmi, obhaggobhaggañca me sākhābhaṅgaṃ khādanti, āvilāni ca pānīyāni pivāmi, ogāhā cassa me uttiṇṇassa hatthiniyo kāyaṃ upanighaṃsantiyo gacchanti, yaṃnūnāhaṃ ekova gaṇamhā vūpakaṭṭho vihareyyan”ti (mahāva. 467; udā. 35). Atha kho so hatthināgo yūthā apakkamma yena pālileyyakaṃ rakkhitavanasaṇḍaṃ bhaddasālamūlaṃ, yena bhagavā tenupasaṅkami, upasaṅkamitvā pana bhagavantaṃ vanditvā olokento aññaṃ kiñci adisvā bhaddasālamūlaṃ pādeneva paharanto tacchetvā soṇḍāya sākhaṃ gahetvā sammajji. Tato paṭṭhāya soṇḍāya ghaṭaṃ gahetvā pānīyaṃ paribhojanīyaṃ upaṭṭhāpeti, uṇhodakena atthe sati uṇhodakaṃ paṭiyādeti. Kathaṃ? Hatthena kaṭṭhāni ghaṃsitvā aggiṃ sampādeti, tattha dārūni pakkhipanto aggiṃ jāletvā tattha pāsāṇe pakkhipitvā pacitvā dārudaṇḍakena pavaṭṭetvā paricchinnāya khuddakasoṇḍikāya khipati, tato hatthaṃ otāretvā udakassa tattabhāvaṃ jānitvā gantvā satthāraṃ vandati. Satthā “udakaṃ te tāpitaṃ pālileyyakā”ti vatvā tattha gantvā nhāyati . Athassa nānāvidhāni phalāni āharitvā deti. Yadā pana satthā gāmaṃ piṇḍāya pavisati, tadā satthu pattacīvaramādāya kumbhe patiṭṭhapetvā satthārā saddhiṃyeva gacchati. Satthā gāmūpacāraṃ patvā “pālileyyaka ito paṭṭhāya tayā gantuṃ na sakkā, āhāra me pattacīvaran”ti āharāpetvā gāmaṃ piṇḍāya pāvisi. Sopi yāva satthu nikkhamanā tattheva ṭhatvā āgamanakāle paccuggamanaṃ katvā purimanayeneva pattacīvaraṃ gahetvā vasanaṭṭhāne otāretvā vattaṃ dassetvā sākhāya bījati, rattiṃ vāḷamigaparipanthanivāraṇatthaṃ mahantaṃ daṇḍaṃ soṇḍāya gahetvā “satthāraṃ rakkhissāmī”ti yāva aruṇuggamanā vanasaṇḍassa antarantarena vicarati, tato paṭṭhāyayeva kira so vanasaṇḍo pālileyyakarakkhitavanasaṇḍo nāma jāto. Aruṇe uggate mukhodakadānaṃ ādiṃ katvā tenevūpāyena sabbavattāni karoti.

[AI翻译]

正如（经中所述，那大象心想）： “我实在（厌倦了）与公象、母象、小象、幼象混杂居住，吃它们嚼剩下的草，它们又吃我折断的树枝，喝浑浊的水，当我洗完澡从水里上岸时，母象们还用身体挨擦着我走过。我宁愿独自一象远离象群而住。”（《大品》467页；《自说经》35页）。于是，那头大象离开象群，前往巴利雷雅卡森林保护区，来到吉祥娑罗树下，即世尊所在之处。走近后，它向世尊行礼，环顾四周，没看见任何（侍者或用具），就用脚把娑罗树根部的地面踢平、修整好，然后用鼻子卷起树枝打扫地面。从那以后，它用鼻子卷着（像）水瓶（的容器，或直接卷水），取来饮用水和洗漱用水供养世尊。如果需要热水时，它就准备热水。如何准备呢？用鼻子摩擦木头生起火来，在里面放入木柴让火烧旺，再把石头放进火里烧热，然后用木棍滚动（烧热的）石头，把它们投进一个挖好的小水坑里。之后，它把鼻子伸进水里，探知水的温度，然后去向世尊行礼。世尊（知道它的意思后）说：“巴利雷雅卡！你已经烧好水了。”然后就前去沐浴。之后，（大象）又取来各种各样的果实献给世尊。当世尊要进村乞食时，（大象）就取过世尊的衣钵，（恭敬地）放置在自己头顶上，与世尊一同前行。世尊到达村庄附近时说：“巴利雷雅卡！从这里开始，你不能再往前走了。把我的衣钵拿来。”（世尊）取回衣钵后，就进入村子乞食。那头大象则一直待在原地，直到世尊出来。世尊回来时，（大象）就上前迎接，像之前一样，接过衣钵，放回住处，做好（应做的）侍奉，并用树枝为世尊扇凉。夜间，为了防止凶猛野兽等的侵扰，它用鼻子卷着一根大木棍，心想：“我要保护导师！”于是在林苑中来回巡逻，直到黎明破晓。据说，就是从那时起，那片林苑被称为“巴利雷雅卡保护林苑”。黎明升起时，（大象）又献上洗脸水等，用同样的方式做所有应做的侍奉。

Atheko makkaṭo taṃ hatthiṃ uṭṭhāya samuṭṭhāya divase divase tathāgatassa ābhisamācārikaṃ karontaṃ disvā “ahampi kiñcideva karissāmī”ti vicaranto ekadivasaṃ nimmakkhikaṃ daṇḍakamadhuṃ disvā daṇḍakaṃ bhañjitvā daṇḍakeneva saddhiṃ madhupaṭalaṃ satthu santikaṃ āharitvā kadalipattaṃ chinditvā tattha ṭhapetvā adāsi . Satthā gaṇhi. Makkaṭo “karissati nu kho paribhogaṃ na karissatī”ti olokento gahetvā nisinnaṃ disvā “kiṃ nu kho”ti cintetvā daṇḍakoṭiyaṃ gahetvā parivattetvā upadhārento aṇḍakāni disvā tāni saṇikaṃ apanetvā puna adāsi. Satthā paribhogamakāsi. So tuṭṭhamānaso taṃ taṃ sākhaṃ gahetvā naccantova aṭṭhāsi. Athassa gahitasākhāpi akkantasākhāpi bhijjiṃsu. So ekasmiṃ khāṇumatthake patitvā niviṭṭhagatto satthari pasanneneva cittena kālaṃ katvā tāvatiṃsabhavane tiṃsayojanike kanakavimāne nibbatti, accharāsahassaparivāro makkaṭadevaputto nāma ahosi.

[AI翻译]

这时，有一只猕猴，看见那头大象每天都起来为如来做各种日常的侍奉，心想：“我也应该做点什么。”它四处寻找时，有一天发现了一（段）没有蜜蜂的树枝蜂蜜，便折断那段树枝，连同树枝一起把蜂巢片（或蜜块）带到导师跟前。它摘下一片芭蕉叶，把蜂蜜放在叶子上献给了世尊。世尊接了过去。猕猴观察着（世尊）是否会食用，看见世尊接过后只是坐着，心想：“是怎么回事呢？”于是它拿起（带有蜂巢的）树枝尖端，翻转过来仔细察看，看到里面有（蜜蜂的）卵，就小心地把它们去掉后，再次供养给世尊。世尊食用了蜂蜜。那（猕猴）心里非常欢喜，抓着这根树枝、那根树枝跳跃着，就像在跳舞一样。然而，它抓住的和踩踏的树枝都断裂了，它就掉落在一个树桩上，身体被刺穿。但因为它对导师怀有清净的信心而死去，（命终后）投生到忉利天，住在一个方圆三十由旬的黄金天宫中，成为拥有一千位天女围绕的、名为“猕猴天子”的天神。

Tathāgatassa tattha hatthināgena upaṭṭhiyamānassa vasanabhāvo sakalajambudīpe pākaṭo ahosi. Sāvatthinagarato “anāthapiṇḍiko visākhā ca mahāupāsikā”tievamādīni mahākulāni ānandattherassa sāsanaṃ pahiṇiṃsu “satthāraṃ no, bhante, dassethā”ti. Disāvāsinopi pañcasatā bhikkhū vuṭṭhavassā ānandattheraṃ upasaṅkamitvā “cirassutā no, āvuso ānanda, bhagavato sammukhā dhammī kathā, sādhu mayaṃ, āvuso ānanda, labheyyāma bhagavato sammukhā dhammiṃ kathaṃ savanāyā”ti yāciṃsu. Thero te bhikkhū ādāya tattha gantvā “temāsaṃ ekavihārino tathāgatassa santikaṃ ettakehi bhikkhūhi saddhiṃ upasaṅkamituṃ ayuttan”ti cintetvā te bhikkhū bahi ṭhapetvā ekakova satthāraṃ upasaṅkami. Pālileyyako taṃ disvā daṇḍamādāya pakkhandi. Satthā oloketvā apehi “apehi pālileyyaka, mā nivārayi, buddhupaṭṭhāko eso”ti āha. So tattheva daṇḍaṃ chaḍḍetvā pattacīvarapaṭiggahaṇaṃ āpucchi. Thero nādāsi. Nāgo “sace uggahitavatto bhavissati, satthu nisīdanapāsāṇaphalake attano parikkhāraṃ na ṭhapessatī”ti cintesi. Thero pattacīvaraṃ bhūmiyaṃ ṭhapesi. Vattasampannā hi garūnaṃ āsane vā sayane vā attano parikkhāraṃ na ṭhapenti.

[AI翻译]

如来在那里由大象侍奉而居住的事情，在整个赡部洲（Jambudīpa）都传开了。从舍卫城，“给孤独长者和毗舍佉大优婆夷”等许多大家族都送信给阿难长老说：“尊者，请让我们见见导师吧！”。从各方来的五百位比丘，在雨季安居结束后，来到阿难长老那里请求说：“道友阿难，我们很久没有亲自从世尊那里听闻佛法了。善哉！道友阿难，希望我们能够得到机会，亲自从世尊那里听闻佛法。”长老带领那些比丘前往那里，但心想：“如来已经独自居住了三个月，（突然）带领这么多比丘去拜见是不合适的。”于是他让那些比丘们在外面等候，自己一个人去拜见导师。巴利雷雅卡（象）看见他来了，就拿起木棍冲了过来。导师回头看见了，说：“退开！退开！巴利雷雅卡！不要阻止他，这是佛陀的侍者。”那（象）立刻扔下木棍，上前询问是否要为（阿难）接拿衣钵。长老没有给它。（大）象心想：“如果（这位长老）是受持戒律、懂得规矩的人，就不会把自己的用具放在导师坐的石板上。”（果然，）长老把衣钵放在了地上。因为持戒具足的人，是不会在师长的座位或卧具上放置自己的用具的。

Thero satthāraṃ upasaṅkamitvā vanditvā ekamantaṃ nisīdi. Satthā “ānanda, ekova āgatosī”ti pucchitvā pañcasatehi bhikkhūhi saddhiṃ āgatabhāvaṃ sutvā “kahaṃ panete”ti vatvā “tumhākaṃ cittaṃ ajānanto bahi ṭhapetvā āgatomhī”ti vutte “pakkosāhi ne”ti āha. Thero tathā akāsi. Te bhikkhū āgantvā satthāraṃ vanditvā ekamantaṃ nisīdiṃsu. Satthā tehi saddhiṃ paṭisanthāraṃ katvā tehi bhikkhūhi, “bhante bhagavā, hi buddhasukhumālo ceva khattiyasukhumālo ca, tumhehi temāsaṃ ekakehi tiṭṭhantehi nisīdantehi ca dukkaraṃ kataṃ, vattapaṭivattakārakopi mukhodakādidāyakopi nāhosi maññe”ti vutte, “bhikkhave, pālileyyakahatthinā mama sabbakiccāni katāni. Evarūpañhi sahāyaṃ labhantena ekatova vasituṃ yuttaṃ, alabhantassa ekacārikabhāvova seyyo”ti vatvā imā nāgavagge tisso gāthā abhāsi –

[AI翻译]

长老来到导师跟前，行礼之后，在一旁坐下。导师问道：“阿难，你是一个人来的吗？”听说他是和五百位比丘一同来的，便问：“那他们在哪里呢？”（阿难）回答说：“因为不知道您的心意，我让他们在外面等候着，自己先来了。”（世尊）说：“叫他们进来吧。”长老就照做了。那些比丘们进来后，向导师行礼，然后在一旁坐下。导师和他们相互问候之后，那些比丘们说：“尊者世尊！您既是佛陀（身心）极其细妙安乐，又是刹帝利（贵族出身，生活优裕）。您独自一人在这里度过了三个月，无论是站立还是静坐，实在是难行能行。想必也没有为您做日常侍奉的人，也没有为您献上洗脸水等的人吧？”（世尊）回答说：“诸位比丘！巴利雷雅卡象为我做了一切事务。如果能得到这样的同伴，就应该（和同伴一起住，或者）独自居住；如果得不到（这样的同伴），那么独自一人游行是更好的。”随即说了这象品（Nāgavagga）中的三首偈颂：

“Sace labhetha nipakaṃ sahāyaṃ,

Saddhiṃcaraṃ sādhuvihāri dhīraṃ;

Abhibhuyya sabbāni parissayāni,

Careyya tenattamano satīmā.

“No ce labhetha nipakaṃ sahāyaṃ,

Saddhiṃcaraṃ sādhuvihāri dhīraṃ;

Rājāva raṭṭhaṃ vijitaṃ pahāya,

Eko care mātaṅgaraññeva nāgo.

“Ekassa caritaṃ seyyo,

Natthi bāle sahāyatā;

Eko care na ca pāpāni kayirā,

Appossukko mātaṅgaraññeva nāgo”ti. (mahāva. 464; ma. ni. 3.237; dha. pa. 328-330; su. ni. 45-46);

Gāthāpariyosāne pañcasatāpi te bhikkhū arahatte patiṭṭhahiṃsu. Ānandattheropi anāthapiṇḍikādīhi pesitasāsanaṃ ārocetvā, “bhante, anāthapiṇḍikappamukhā te pañca ariyasāvakakoṭiyo tumhākaṃ āgamanaṃ paccāsīsantī”ti āha. Satthā “tena hi gaṇhāhi pattacīvaran”ti pattacīvaraṃ gāhāpetvā nikkhami. Nāgo gantvā gatamagge tiriyaṃ aṭṭhāsi. “Kiṃ karoti, bhante, nāgo”ti? “Tumhākaṃ, bhikkhave, bhikkhaṃ dātuṃ paccāsīsati, dīgharattaṃ kho panāyaṃ mayhaṃ upakārako, nāssa cittaṃ kopetuṃ vaṭṭati, nivattatha, bhikkhave”ti satthā bhikkhū gahetvā nivatti. Hatthīpi vanasaṇḍaṃ pavisitvā panasakadaliphalādīni nānāphalāni saṃharitvā rāsiṃ katvā punadivase bhikkhūnaṃ adāsi. Pañcasatā bhikkhū sabbāni khepetuṃ nāsakkhiṃsu. Bhattakiccapariyosāne satthā pattacīvaraṃ gāhetvā nikkhami. Nāgo bhikkhūnaṃ antarantarena gantvā satthu purato tiriyaṃ aṭṭhāsi. “Kiṃ karoti, bhante, nāgo”ti? “Ayañhi bhikkhave, tumhe pesetvā maṃ nivattetukāmo”ti. Atha naṃ satthā “pālileyyaka, idaṃ pana mama anivattagamanaṃ, tava iminā attabhāvena jhānaṃ vā vipassanaṃ vā maggaphalaṃ vā natthi, tiṭṭha tvan”ti āha. Taṃ sutvā nāgo mukhe soṇḍaṃ pakkhipitvā rodanto pacchato pacchato agamāsi. So hi satthāraṃ nivattetuṃ labhanto teneva niyāmena yāvajīvaṃ paṭijaggeyya, satthā pana taṃ gāmūpacāraṃ patvā “pālileyyaka ito paṭṭhāya tava abhūmi, manussāvāso saparipantho, tiṭṭha tvan”ti āha. So rodamāno tattheva ṭhatvā satthari cakkhupathaṃ vijahante hadayena phalitena kālaṃ katvā satthari pasādena tāvatiṃsabhavane tiṃsayojanike kanakavimāne accharāsahassamajjhe nibbatti, pālileyyakadevaputtoyevassa nāmaṃ ahosi.

[AI翻译]

偈颂说完时，那五百位比丘都证得了阿罗汉果位。阿难长老也告知了给孤独长者等人寄来的信件内容，说：“世尊！以给孤独长者为首的那五俱胝（五千万）圣弟子，都盼望着您的归来。”导师说：“既然如此，拿我的衣钵来吧。”于是（阿难）取了衣钵，（世尊）便准备离开。那（大）象走过来，在要走的路上横身站着。（比丘们问：）“世尊！这象要做什么？”（世尊回答：）“诸位比丘！它希望能供养你们食物。长久以来，它确实对我有很大帮助，不应该伤它的心。回来吧！诸位比丘！”导师便带领比丘们回去了。大象也进入林苑中，收集了菠萝蜜果、香蕉果等各种各样的水果，堆积成一堆。第二天，（大象）将（这些水果）供养给比丘们。（水果很多，）五百位比丘也没能全部吃完。用餐完毕后，导师让（阿难）拿上衣钵准备离开。那（大）象又走到比丘们中间，来到导师面前，横身站着。（比丘们问：）“世尊！这象要做什么？”（世尊回答：）“诸位比丘！它是想把你们送走，而让我留下来。”这时，导师对它说：“巴利雷雅卡！这次我是不再回头的离开了。你以这个（畜生）身，是无法证得禅那、或内观智慧、或道、或果的。你留在这里吧！”听到这话，那（大）象把鼻子伸进嘴里（发出悲鸣），一边哭泣着，一边跟在后面走。如果它能留住导师的话，它一定会用同样的方式侍奉导师直到生命的尽头。然而，导师来到村庄附近时说：“巴利雷雅卡！从这里开始，不是你（活动）的地方了。人类居住的地方是有危险的。你留在这里吧！”那（大象）悲伤地哭泣着，伫立在原地，等到导师的身影消失在它的视线之外时，它便心碎而死。因为它对导师的清净信心，（命终后）投生到忉利天，住在一个方圆三十由旬的黄金天宫中，在一千位天女的围绕之中，（他）的名字就叫做“巴利雷雅卡天子”。

Satthāpi anupubbena jetavanaṃ agamāsi. Kosambakā bhikkhū “satthā kira sāvatthiṃ āgato”ti sutvā satthāraṃ khamāpetuṃ tattha agamaṃsu. Kosalarājā “te kira kosambakā bhaṇḍanakārakā bhikkhū āgacchantī”ti sutvā satthāraṃ upasaṅkamitvā “ahaṃ, bhante, tesaṃ mama vijitaṃ pavisituṃ na dassāmī”ti āha. “Mahārāja, sīlavantā ete bhikkhū, kevalaṃ aññamaññaṃ vivādena mama vacanaṃ na gaṇhiṃsu, idāni maṃ khamāpetuṃ āgacchanti, āgacchantu mahārājā”ti. Anāthapiṇḍikopi “ahaṃ, bhante, tesaṃ vihāraṃ pavisituṃ na dassāmī”ti vatvā tatheva bhagavatā paṭikkhitto tuṇhī ahosi. Sāvatthiyaṃ anuppattānaṃ pana tesaṃ bhagavā ekamante vivittaṃ kārāpetvā senāsanaṃ dāpesi. Aññe bhikkhū tehi saddhiṃ neva ekato nisīdanti, na tiṭṭhanti, āgatāgatā satthāraṃ pucchanti – “katamete, bhante, bhaṇḍanakārakā kosambakā bhikkhū”ti? Satthā “ete”ti dasseti. “Ete kira te, ete kira te”ti āgatāgatehi aṅgulikā dassiyamānā lajjāya sīsaṃ ukkhipituṃ asakkontā bhagavato pādamūle nipajjitvā bhagavantaṃ khamāpesuṃ. Satthā “bhāriyaṃ vo, bhikkhave, kataṃ, tumhe hi nāma mādisassa buddhassa santike pabbajitvā mayi sāmaggiṃ karonte mama vacanaṃ na karittha, porāṇakapaṇḍitāpi vajjhappattānaṃ mātāpitūnaṃ ovādaṃ sutvā tesu jīvitā voropiyamānesupi taṃ anatikkamitvā pacchā dvīsu raṭṭhesu rajjaṃ kārayiṃsū”ti vatvā punadeva kosambikajātakaṃ (jā. 1.9.10 ādayo) kathetvā “evaṃ, bhikkhave, dīghāvukumāro mātāpitūsu jīvitā voropiyamānesupi tesaṃ ovādaṃ anatikkamitvā pacchā brahmadattassa dhītaraṃ labhitvā dvīsu kāsikosalaraṭṭhesu rajjaṃ kāresi, tumhehi pana mama vacanaṃ akarontehi bhāriyaṃ katan”ti vatvā imaṃ gāthamāha –

[AI翻译]

导师也按次序来到了祇树给孤独园。拘睒弥的比丘们听说：“导师据说已经来到舍卫城了。”便前往那里，想要向导师请求原谅。拘萨罗国的国王听说：“那些据说引起争论的拘睒弥比丘们要来了。”便来到导师跟前说：“世尊！我不允许他们进入我的国土。”（世尊说：）“大王！这些比丘都是持戒清净的人，只是因为相互争论，才不听我的话。如今，他们是来向我请求原谅的。让他们来吧！大王！”给孤独长者也说：“世尊！我不允许他们进入寺院。”也同样被世尊劝阻而沉默不语了。那些（拘睒弥的）比丘们到达舍卫城后，世尊让他们在一处僻静的地方，给他们安排了住处。其他的比丘们既不和他们一起坐，也不和他们一起站立。来访的人都问导师：“世尊！那些引起争论的拘睒弥比丘是哪些人？”导师指示说：“就是他们。”来访的人都用手指着说：“据说就是他们！据说就是他们！”（那些比丘）被来来往往的人用手指点着，羞愧得抬不起头来，（最后）都俯伏在世尊脚下，向世尊请求原谅。导师说：“诸位比丘！你们犯了非常严重的错误。你们在我这样的佛陀座下出家，当我致力于促成和合时，你们却不听我的话。古代的贤者们，听从遭遇不幸的父母的教诲，即使在生命将被剥夺时，也没有违背（父母的教诲），后来因此治理了两个国家。”于是再次讲述了“拘睒弥本生故事”（即长生童子本生故事，Jā. 1.9.10等）。（并总结说：）“就像这样！诸位比丘！长生童子在父母生命将被剥夺时，也没有违背他们的教诲，后来获得了（迦尸国王）梵与的女儿，并治理了迦尸和拘萨罗两个国家。然而，你们却不听我的话，犯了严重的错误。”说完便说了这首偈颂：

6.

“Pare ca na vijānanti, mayamettha yamāmase;

Ye ca tattha vijānanti, tato sammanti medhagā”ti.

Tattha pareti paṇḍite ṭhapetvā tato aññe bhaṇḍanakārakā pare nāma. Te tattha saṅghamajjhe kolāhalaṃ karontā “mayaṃ yamāmase uparamāma vinassāma satataṃ samitaṃ maccusantikaṃ gacchāmā”ti na vijānanti. Ye ca tattha vijānantīti ye tattha paṇḍitā “mayaṃ maccusantikaṃ gacchāmā”ti vijānanti. Tato sammanti medhagāti evañhi te jānantā yonisomanasikāraṃ uppādetvā medhagānaṃ kalahānaṃ vūpasamāya paṭipajjanti. Atha nesaṃ tāya paṭipattiyā te medhagā sammantīti. Atha vā pare cāti pubbe mayā “mā, bhikkhave, bhaṇḍanan”tiādīni vatvā ovadiyamānāpi mama ovādassa apaṭiggahaṇena atikkamanena amāmakā pare nāma. “Mayaṃ chandādivasena micchāgāhaṃ gahetvā ettha saṅghamajjhe yamāmase bhaṇḍanādīnaṃ vuddhiyā vāyamāmā”ti na vijānanti. Idāni pana yoniso paccavekkhamānā tattha tumhākaṃ antare ye ca paṇḍitapurisā “pubbe mayaṃ chandādivasena vāyamantā ayoniso paṭipannā”ti vijānanti, tato tesaṃ santikā te paṇḍitapurise nissāya ime dāni kalahasaṅkhātā medhagā sammantīti ayamettha atthoti.

[AI翻译]

在此偈中，“他人”（pare）是指除了贤明的人以外，其他那些引起争论的人，被称为“他人”。他们在僧团中制造喧闹，却不知道：“我们（若继续如此）将会自我克制（yamāmase）、自我平息（uparamāma）、自我毁灭（vinassāma），（生命本身也）时时刻刻都在走向死亡（maccusantikaṃ gacchāma）。”“而那些能明白此理的人”（Ye ca tattha vijānanti）是指在那里，贤明的人了知：“我们（的生命）正趋向死亡。”“他们的争论就因此平息”（tato sammanti medhagā）是说，像这样了知之后，他们生起了如理作意（yonisomanasikāra），为了平息争斗（medhagānaṃ，亦指冲突、争论）而修行实践。由于他们的修行实践，那些争斗就平息了。或者，另一种解释是：“他人”（pare ca）是指先前我说了“诸位比丘！不要争吵。”等等，在被教诲时，却不接受我的教诲、违逆我的人，他们就不是我的（真正）弟子（amāmakā），被称为“他人”。他们因为贪欲等（烦恼），执持错误的见解，却不知道：“我们在这个僧团中，（实际上）是在致力于（yamāmase）争论等（不善法）的增长。”如今，通过如理地反思观察后，在你们中间，那些贤明的人了知：“先前我们因为贪欲等而努力（争斗），是不如理的行为。”于是，从他们那里，依靠那些贤明的人，如今，这些被称为“争论”的冲突（medhagā）就平息了。这就是此偈的含义。

Gāthāpariyosāne sampattabhikkhū sotāpattiphalādīsu patiṭṭhahiṃsūti.

[AI翻译]

偈颂结束时，在场的比丘们（根据各自的根基）证得了须陀洹果等（不同的道果）。

Kosambakavatthu pañcamaṃ.

[AI翻译]

拘睒弥的故事第五完。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/1. Yamakavagga 双品 (Dhp 1, 1-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.6 Mahākāḷattheravatthu 摩诃迦罗 (Dhp 1.6, 7-8)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7.

Subhānupassiṃ viharantaṃ, indriyesu asaṃvutaṃ;

Bhojanamhi cāmattaññuṃ, kusītaṃ hīnavīriyaṃ;

Taṃ ve pasahati māro, vāto rukkhaṃva dubbalaṃ.

☸---------------------------------------------------------------------

七 只追求感官享乐，不守护制御六根，饮食没有节制，懒惰且不精进，这样的人确实会被魔罗征服，就像强风吹倒脆弱的树木。

☸.....................................................................

摩诃迦罗比丘和小迦罗比丘的命运

人如果追求身体的感官享乐，不懂得守护制御六根，饮食没有节制，懒惰而不精进，必定会被魔罗（波旬）所摧毁，如同强风吹倒脆弱的树木。 (偈 7)

☸*********************************************************************

8.

Asubhānupassiṃ viharantaṃ, indriyesu susaṃvutaṃ;

Bhojanamhi ca mattaññuṃ, saddhaṃ āraddhavīriyaṃ;

Taṃ ve nappasahati māro, vāto selaṃva pabbataṃ.

☸---------------------------------------------------------------------

八 不追求感官享乐（观身不净），善于守护制御六根，饮食有节制，具足信念且精进努力，魔罗无法战胜他，如同狂风吹不动岩石山。

☸.....................................................................

人如果观察身体的不净，守护制御六根， 饮食有节制，具足正信且精进努力，

那么魔罗就不能加以摧毁，就像狂风吹不动山石一样。 (偈 8)

摩诃迦罗和小迦罗兄弟俩都是生意人。有一次在外旅行做生意时，他们听到了佛陀的说法。听完之后，摩诃迦罗就虔诚地出家成为了比丘，小迦罗虽然也出家了，但却没有坚定的信念。

出家后，摩诃迦罗很努力地在墓地禅修，并观照身体的变化和无常。最后深入止观，证得阿罗汉果。相反地，小迦罗对心灵的训练与提升没有兴趣，时时惦记着感官的乐趣。

后来有一次，佛陀和众多弟子，包括他们两人，停留在尸舍婆的森林里。这时候，小迦罗未出家的妻妾们邀请佛陀和众多比丘到小迦罗以前的家，小迦罗因此先回家去安排佛陀和比丘的座次等事，他的妻妾们便趁机说服他还俗。

第二天，摩诃迦罗的妻妾们也邀请佛陀和比丘到摩诃迦罗以前的家，她们希望也能像小迦罗的妻妾们那样，劝说摩诃迦罗还俗。供养完毕后，她们就向佛陀请求让摩诃迦罗留下来表示随喜，佛陀答应了，就和其他比丘先行离开，而留下摩诃迦罗一人。

到达村子门口时，比丘们就向佛陀说，他们担心摩诃迦罗会像他的弟弟一样，被妻子劝说而还俗。佛陀回答说，他们两兄弟是不同的，小迦罗沉溺于感官乐趣，内心脆弱。相反地，摩诃迦罗脱离感官的束缚，精进，坚定，对佛、法、僧伽的信仰十分强烈。

佛陀说内心脆弱的人屈服于诱惑，而坚强的人则不为所动。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

6. Mahākāḷattheravatthu

Subhānupassinti imaṃ dhammadesanaṃ satthā setabyanagaraṃ upanissāya siṃsapāvane viharanto cūḷakāḷamahākāḷe ārabbha kathesi.

Setabyanagaravāsino hi cūḷakāḷo, majjhimakāḷo, mahākāḷoti tayo bhātaro kuṭumbikā . Tesu jeṭṭhakaniṭṭhā disāsu vicaritvā pañcahi sakaṭasatehi bhaṇḍaṃ āharanti, majjhimakāḷo ābhataṃ vikkiṇāti. Athekasmiṃ samaye te ubhopi bhātaro pañcahi sakaṭasatehi nānābhaṇḍaṃ gahetvā sāvatthiṃ gantvā sāvatthiyā ca jetavanassa ca antare sakaṭāni mocayiṃsu. Tesu mahākāḷo sāyanhasamaye mālāgandhādihatthe sāvatthivāsino ariyasāvake dhammassavanāya gacchante disvā “kuhiṃ ime gacchantī”ti pucchitvā tamatthaṃ sutvā “ahampi gamissāmī”ti cintetvā kaniṭṭhaṃ āmantetvā, “tāta, tesu sakaṭesu appamatto hohi, ahaṃ dhammaṃ sotuṃ gacchāmī”ti vatvā gantvā tathāgataṃ vanditvā parisapariyante nisīdi. Satthā taṃ disvā tassa ajjhāsayavasena anupubbiṃ kathaṃ kathento dukkhakkhandhasuttādivasena (ma. ni. 1.163 ādayo) anekapariyāyena kāmānaṃ ādīnavaṃ okāraṃ saṃkilesañca kathesi. Taṃ sutvā mahākāḷo “sabbaṃ kira pahāya gantabbaṃ, paralokaṃ gacchantaṃ neva bhogā, na ñātakā ca anugacchanti, kiṃ me gharāvāsena pabbajissāmī”ti cintetvā mahājane satthāraṃ vanditvā pakkante satthāraṃ pabbajjaṃ yācitvā satthārā “natthi te koci apaloketabbo”ti vutte, “kaniṭṭho me, bhante, atthī”ti vatvā tena hi “apalokehi nan”ti vutte, “sādhu, bhante”ti vatvā gantvā kaniṭṭhaṃ pakkosāpetvā, “tāta, imaṃ sabbaṃ sāpateyyaṃ paṭipajjāhī”ti āha. “Tumhe pana kiṃ karissatha bhātikā”ti? “Ahaṃ satthu santike pabbajissāmī”ti. So taṃ nānappakārehi yācitvā nivattetuṃ asakkonto “sādhu, sāmi, yathā ajjhāsayaṃ karothā”ti āha. Mahākāḷo gantvā satthu santike pabbaji. “Ahaṃ bhātikaṃ gahetvāva uppabbajissāmī”ti cūḷakāḷopi pabbaji. Aparabhāge mahākāḷo upasampadaṃ labhitvā satthāraṃ upasaṅkamitvā sāsane dhurāni pucchitvā satthārā dvīsu dhuresu kathitesu “ahaṃ, bhante, mahallakakāle pabbajitattā ganthadhuraṃ pūretuṃ na sakkhissāmi, vipassanādhuraṃ pana pūressāmī”ti yāva arahattā kammaṭṭhānaṃ kathāpetvā sosānikadhutaṅgaṃ samādāya paṭhamayāmātikkante sabbesu niddaṃ okkantesu susānaṃ gantvā paccūsakāle sabbesu anuṭṭhitesuyeva vihāraṃ āgacchati.

Athekā susānagopikā kālī nāma chavaḍāhikā therassa ṭhitaṭṭhānaṃ nisinnaṭṭhānaṃ caṅkamitaṭṭhānañca disvā “ko nu kho idhāgacchati, pariggaṇhissāmi nan”ti pariggaṇhituṃ asakkontī ekadivasaṃ susānakuṭikāyameva dīpaṃ jāletvā puttadhītaro ādāya gantvā ekamante nilīyamānā majjhimayāme theraṃ āgacchantaṃ disvā gantvā vanditvā, “ayyo, no, bhante, imasmiṃ ṭhāne viharatī”ti āha. “Āma, upāsike”ti. “Bhante, susāne viharantehi nāma vattaṃ uggaṇhituṃ vaṭṭatī”ti. Thero “kiṃ pana mayaṃ tayā kathitavatte vattissāmā”ti avatvā “kiṃ kātuṃ vaṭṭati upāsike”ti āha. “Bhante, sosānikehi nāma susāne vasanabhāvo susānagopakānañca vihāre mahātherassa ca gāmabhojakassa ca kathetuṃ vaṭṭatī”ti. “Thero kiṃ kāraṇā”ti? “Katakammā corā dhanasāmikehi padānupadaṃ anubaddhā susāne bhaṇḍakaṃ chaḍḍetvā palāyanti, atha manussā sosānikānaṃ paripanthaṃ karonti, etesaṃ pana kathite ‘mayaṃ imassa bhaddantassa ettakaṃ nāma kālaṃ ettha vasanabhāvaṃ jānāma, acoro eso’ti upaddavaṃ nivārenti. Tasmā etesaṃ kathetuṃ vaṭṭatī”ti.

“Thero aññaṃ kiṃ kātabban”ti? “Bhante, susāne vasantena nāma ayyena macchamaṃsatilapiṭṭhatelaguḷādīni vajjetabbāni, divā na niddāyitabbaṃ, kusītena na bhavitabbaṃ, āraddhavīriyena bhavitabbaṃ, asaṭhena amāyāvinā hutvā kalyāṇajjhāsayena bhavitabbaṃ, sāyaṃ sabbesu suttesu vihārato āgantabbaṃ, paccūsakāle sabbesu anuṭṭhitesuyeva vihāraṃ gantabbaṃ. Sace, bhante, ayyo imasmiṃ ṭhāne evaṃ viharanto pabbajitakiccaṃ matthakaṃ pāpetuṃ sakkhissati, sace matasarīraṃ ānetvā chaḍḍenti, ahaṃ kambalakūṭāgāraṃ āropetvā gandhamālādīhi sakkāraṃ katvā sarīrakiccaṃ karissāmi. No ce sakkhissati, citakaṃ āropetvā aggiṃ jāletvā saṅkunā ākaḍḍhitvā bahi khipitvā pharasunā koṭṭetvā khaṇḍākhaṇḍikaṃ chinditvā aggimhi pakkhipitvā jhāpessāmī”ti āha. Atha naṃ thero “sādhu bhadde, ekaṃ pana rūpārammaṇaṃ disvā mayhaṃ katheyyāsī”ti āha. Sā “sādhū”ti paccassosi. Thero yathājjhāsayena susāne samaṇadhammaṃ karoti. Cūḷakāḷatthero pana uṭṭhāya samuṭṭhāya gharāvāsaṃ cinteti, puttadāraṃ anussarati. “Bhātiko me atibhāriyaṃ kammaṃ karotī”ti cinteti.

Athekā kuladhītā taṃmuhuttasamuṭṭhitena byādhinā sāyanhasamaye amilātā akilantā kālamakāsi. Tamenaṃ ñātakādayo dārutelādīhi saddhiṃ sāyaṃ susānaṃ netvā susānagopikāya “imaṃ jhāpehī”ti bhatiṃ datvā niyyādetvā pakkamiṃsu. Sā tassā pārutavatthaṃ apanetvā taṃmuhuttamataṃ pīṇitapīṇitaṃ suvaṇṇavaṇṇaṃ sarīraṃ disvā, “imaṃ ayyassa dassetuṃ patirūpaṃ ārammaṇan”ti cintetvā gantvā theraṃ vanditvā, “bhante, evarūpaṃ nāma ārammaṇaṃ atthi, oloketha ayyā”ti āha. Thero “sādhū”ti vatvā pārupanaṃ nīharāpetvā pādatalato yāva kesaggā oloketvā “atipīṇitametaṃ rūpaṃ suvaṇṇavaṇṇaṃ aggimhi naṃ pakkhipitvā mahājālāhi gahitamattakāle mayhaṃ āroceyyāsī”ti vatvā sakaṭṭhānameva gantvā nisīdi. Sā tathā katvā therassa ārocesi. Thero gantvā olokesi. Jālāya pahaṭapahaṭaṭṭhānaṃ kabaragāviyā viya sarīravaṇṇaṃ ahosi, pādā namitvā olambiṃsu, hatthā paṭikuṭiṃsu, ūrunalāṭaṃ niccammaṃ ahosi . Thero “idaṃ sarīraṃ idāneva olokentānaṃ apariyantakaraṃ hutvā idāneva khayaṃ pattaṃ vayaṃ pattan”ti rattiṭṭhānaṃ gantvā nisīditvā khayavayaṃ sampassamāno –

“Aniccā vata saṅkhārā, uppādavayadhammino;

Uppajjitvā nirujjhanti, tesaṃ vūpasamo sukho”ti. (dī. ni. 2.221, 272; saṃ. ni. 1.186; 2.143; jā. 1.1.95) –

Gāthaṃ vatvā vipassanaṃ vaḍḍhetvā saha paṭisambhidāhi arahattaṃ pāpuṇi.

Tasmiṃ arahattaṃ patte satthā bhikkhusaṅghaparivuto cārikaṃ caramāno setabyaṃ gantvā siṃsapāvanaṃ pāvisi. Cūḷakāḷassa bhariyāyo “satthā kira anuppatto siṃsapāvanan”ti sutvā “amhākaṃ sāmikaṃ gaṇhissāmā”ti pesetvā satthāraṃ nimantāpesuṃ. Buddhānaṃ pana apariciṇṇaṭṭhāne āsanapaññattiṃ ācikkhantena ekena bhikkhunā paṭhamataraṃ gantuṃ vaṭṭati. Buddhānañhi majjhimaṭṭhāne āsanaṃ paññāpetvā tassa dakkhiṇato sāriputtattherassa, vāmato mahāmoggallānattherassa, tato paṭṭhāya ubhosu passesu bhikkhusaṅghassa āsanaṃ paññāpetabbaṃ hoti. Tasmā mahākāḷatthero cīvarapārupanaṭṭhāne ṭhatvā, “cūḷakāḷa, tvaṃ purato gantvā āsanapaññattiṃ ācikkhā”ti cūḷakāḷaṃ pesesi. Tassa diṭṭhakālato paṭṭhāya gehajanā tena saddhiṃ parihāsaṃ karontā nīcāsanāni saṅghattherassa koṭiyaṃ attharanti, uccāsanāni saṅghanavakassa koṭiyaṃ. Itaro “mā evaṃ karotha, nīcāsanāni upari mā paññāpetha, uccāsanāni upari paññāpetha, nīcāsanāni heṭṭhā”ti āha. Itthiyo tassa vacanaṃ asuṇantiyo viya “tvaṃ kiṃ karonto vicarasi, kiṃ tava āsanāni paññāpetuṃ na vaṭṭati, tvaṃ kaṃ āpucchitvā pabbajito, kena pabbajitosi, kasmā idhāgatosī”ti vatvā nivāsanapārupanaṃ acchinditvā setakāni nivāsetvā sīse ca mālācumbuṭakaṃ ṭhapetvā, “gaccha satthāraṃ ānehi, mayaṃ āsanāni paññāpessāmā”ti pahiṇiṃsu. Na ciraṃ bhikkhubhāve ṭhatvā avassikova uppabbajitattā lajjituṃ na jānāti, tasmā so tena ākappena nirāsaṅkova gantvā satthāraṃ vanditvā buddhappamukhaṃ bhikkhusaṅghaṃ ādāya āgato. Bhikkhusaṅghassa pana bhattakiccāvasāne mahākāḷassa bhariyāyo “imāhi attano sāmiko gahito, mayampi amhākaṃ sāmikaṃ gaṇhissāmā”ti cintetvā punadivase satthāraṃ nimantayiṃsu. Tadā pana āsanapaññāpanatthaṃ añño bhikkhu agamāsi. Tā tasmiṃ khaṇe okāsaṃ alabhitvā buddhappamukhaṃ bhikkhusaṅghaṃ nisīdāpetvā bhikkhaṃ adaṃsu. Cūḷakāḷassa pana dve bhariyāyo, majjhimakāḷassa catasso, mahākāḷassa pana aṭṭha. Bhikkhūpi bhattakiccaṃ kātukāmā nisīditvā bhattakiccamakaṃsu, bahi gantukāmā uṭṭhāya agamaṃsu. Satthā pana nisīditvā bhattakiccaṃ kari. Tassa bhattakiccapariyosāne tā itthiyo, “bhante, mahākāḷo amhākaṃ anumodanaṃ katvā āgacchissati, tumhe purato gacchathā”ti vadiṃsu. Satthā “sādhū”ti vatvā purato agamāsi. Gāmadvāraṃ patvā bhikkhū ujjhāyiṃsu “kiṃ nāmetaṃ satthārā kataṃ, ñatvā nu kho kataṃ, udāhu ajānitvā. Hiyyo cūḷakāḷassa purato gatattā pabbajjantarāyo jāto, ajja aññassa purato gatattā antarāyo nāhosi. Idāni mahākāḷaṃ ṭhapetvā āgato, sīlavā kho pana bhikkhu ācārasampanno, karissati nu kho tassa pabbajjantarāyan”ti. Satthā tesaṃ vacanaṃ sutvā nivattitvā ṭhito “kiṃ kathetha, bhikkhave”ti pucchi . Te tamatthaṃ ārocesuṃ. “Kiṃ pana tumhe, bhikkhave, cūḷakāḷaṃ viya mahākāḷaṃ sallakkhethā”ti? “Āma, bhante”. Tassa hi dve pajāpatiyo, imassa aṭṭha. “Aṭṭhahi parikkhipitvā gahito kiṃ karissati, bhante”ti? Satthā “mā, bhikkhave, evaṃ avacuttha, cūḷakāḷo uṭṭhāya samuṭṭhāya subhārammaṇabahulo viharati, papāte ṭhito dubbalarukkhasadiso. Mayhaṃ pana putto mahākāḷo asubhānupassī viharati, ghanaselapabbato viya acalo”ti vatvā imā gāthā abhāsi –

7.

“Subhānupassiṃ viharantaṃ, indriyesu asaṃvutaṃ;

Bhojanamhi cāmattaññuṃ, kusītaṃ hīnavīriyaṃ;

Taṃ ve pasahati māro, vāto rukkhaṃva dubbalaṃ.

8.

“Asubhānupassiṃ viharantaṃ, indriyesu susaṃvutaṃ;

Bhojanamhi ca mattaññuṃ, saddhaṃ āraddhavīriyaṃ;

Taṃ ve nappasahatī māro, vāto selaṃva pabbatan”ti.

[AI翻译]

这里，“住于观净”(subhānupassiṃ viharantaṃ)是指持续观察可喜的所缘，意即心专注于可喜的所缘而住。凡是执取相(nimittaggāha)和随相(anubyañjanaggāha)的人，认为“指甲美丽”、“手指美丽”、“手足、小腿、大腿、腰、腹、乳房、颈、唇、齿、脸、鼻、眼、耳、眉、额、头发美丽”，认为“发、毛、爪、齿、皮美丽”，认为颜色美、形状美，这被称为“观净者”。如此，“住于观净者”。“于诸根中”(indriyesu)指在眼等六根中。“不调伏”(asaṃvutaṃ)指不守护眼门等。“于食不知量”(bhojanamhi cāmattaññuṃ)是因为不知寻求适量、受取适量、受用适量的这个“量”。又，因为不知省察适量、舍弃适量的这个“量”，所以是“不知量”，也不知此食如法、此食不如法。“懈怠”(kusītaṃ)指因欲贪、嗔恚、害寻而安住。“劣精进”(hīnavīriyaṃ)指无精进，于四威仪中缺少精进努力。“征服”(pasahati)指压倒、压伏。“如风(吹)弱树”(vāto rukkhaṃva dubbalaṃ)就像强风吹倒生于悬崖边的弱树。正如那风吹落那弱树的花、果、叶等，折断小枝，折断大枝，甚至将那树连根拔起，使其根朝上、枝朝下倒去；同样地，如此之人，内在生起的烦恼魔(kilesamāro)会征服他。就像强风吹落弱树的花、果、叶等一样，使他犯下各种小罪；就像折断小枝一样，使他犯下尼萨耆等罪；就像折断大枝一样，使他犯下十三僧残等罪；就像连根拔起、使其根朝上、枝朝下倒去一样，使他犯下波罗夷罪，将他从善说法律(svākkhātasāsana)中驱逐出去，不久便使其还俗。如此，烦恼魔将这样的人置于自己的控制之下，这就是意思。

“住于观不净”(asubhānupassiṃ)指观察十种不净中的任何一种不净，致力于作意厌恶，将头发视为不净，将毛、爪、齿、皮、颜色、形状视为不净。“于诸根中”(indriyesu)指在六根中。“善调伏”(susaṃvutaṃ)指远离执取相等等，关闭了（感官之）门。“于食知量”(bhojanamhi ca mattaññuṃ)是“不知量”的否定。“具信”(saddhaṃ)指具足了知业与果报的世间信，以及于三宝具有不可动摇净信的出世间信。“发勤精进”(āraddhavīriyaṃ)指已发起精进，圆满精进。“彼实不为魔所胜”(taṃ ve nappasahati māro)指如此之人，正如微风吹拂不能动摇坚固的岩石山一样，同样地，内在生起的微弱烦恼魔也不能征服他，不能使他动摇或扰乱，这就是意思。

那时，他（摩诃迦罗）的前妻们也围绕着长老，说道：“你请示了谁才出家的？现在你要还俗还是不还俗？”等等，想要剥掉他的袈裟。长老察觉到她们的意图，从座位上站起，以神通力飞起，冲破屋顶角梁，从空中飞来，在世尊结束偈颂时，赞叹着世尊金色的身体，从空中降下，顶礼如来的双足。

偈颂结束时，在场的比丘们证得了须陀洹果等（不同的道果）。这次说法对大众带来了利益。

摩诃迦罗长老的故事第六则完。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/1. Yamakavagga 双品 (Dhp 1, 1-20)”

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【经名】 1.7 Devadattavatthu 提婆达多得衣 (Dhp 1.7, 9-10)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9.

Anikkasāvo kāsāvaṃ, yo vatthaṃ paridahissati;

Apeto damasaccena, na so kāsāvamarahati.

☸---------------------------------------------------------------------

九 身上虽然缠着袈裟，但内心尚未去除污垢（烦恼）的人，如果缺乏自制和诚实，那他就不配穿袈裟。

☸.....................................................................

谁有得到黄色布料供养的资格

人如果不能远离贪欲等烦恼，无法自我克制，不诚实，

没有资格穿着袈裟。 (偈 9)

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10.

Yo ca vantakasāvassa, sīlesu susamāhito;

Upeto damasaccena, sa ve kāsāvamarahati.

☸---------------------------------------------------------------------

一○ 能够清除内心污垢（烦恼），善于安住于戒律，并且具备自制和诚实的人，他才真正配穿袈裟。

☸.....................................................................

人如果远离贪欲等烦恼，善于持守戒律，能自我克制，又诚实，

有资格穿着袈裟。 (偈 10)

有一次，佛陀的两大弟子——舍利弗和大目犍连尊者，离开舍卫城到王舍城去。抵达之后，王舍城的人邀请他们和其他的比丘，一起接受早餐的供养。这时候，有人捐出一件非常有价值的布料给这次供养大会的主办人，并告诉他们，如果经费短缺，就把它卖掉。如果不缺，就把它供养给他们认为最值得拥有它的比丘。由于不缺经费，所以他们决定把这块布料供养给比丘。舍利弗和大目犍连尊者只是偶尔到王舍城，所以他们觉得把它供养给该城居民的提婆达多尊者较为恰当。他们因此错误地把它供养给了提婆达多。

提婆达多把布料做成出家袈裟，并且穿在身上。后来，有位比丘从王舍城到舍卫城向佛陀顶礼、问讯，并且向佛陀提及这件事。佛陀说，这不是提婆达多第一次接受不应该得到的布料，佛陀接着说以下的故事：

提婆达多的某一前世是猎象人。那时候，在某处森林里，住了很多的大象。有一天，他观察到这些大象在看到辟支佛时会下跪，他就偷偷拿了一件黄色袈裟的上半部，遮住自己的头和手，并且手执长矛，在大象经常出入的路上等它们。这些大象果真出现了，并且误以为他就是辟支佛，而下跪行礼，因此被他轻易地一一加以猎杀。

这时候，出生为象群领袖的菩萨（佛陀的前生）发现象群的数目越来越少，就决定到象队后面去调查。它小心翼翼地避过猎人的长矛，并用象鼻缠住猎人。但当大象正准备将他摔死在地时，却惊觉到他身上穿的黄色袈裟，一阵犹豫之后，终于饶他一命。

猎人利用黄色袈裟的遮掩去猎杀大象是错误的，也是败坏德行的行为，他不应该利用袈裟来骗人。

佛陀以这个故事说明，提婆达多甚至在某一前世时就曾经误用黄色的袈裟。

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【Dhammapada-aṭṭhakathā 法句经义注】

7. Devadattavatthu

Anikkasāvoti imaṃ dhammadesanaṃ satthā jetavane viharanto rājagahe devadattassa kāsāvalābhaṃ ārabbha kathesi.

Ekasmiñhi samaye dve aggasāvakā pañcasate pañcasate attano attano parivāre ādāya satthāraṃ āpucchitvā vanditvā jetavanato rājagahaṃ agamaṃsu. Rājagahavāsino dvepi tayopi bahūpi ekato hutvā āgantukadānaṃ adaṃsu. Athekadivasaṃ āyasmā sāriputto anumodanaṃ karonto “upāsakā eko sayaṃ dānaṃ deti, paraṃ na samādapeti, so nibbattanibbattaṭṭhāne bhogasampadaṃ labhati, no parivārasampadaṃ. Eko sayaṃ na deti, paraṃ samādapeti, so nibbattanibbattaṭṭhāne parivārasampadaṃ labhati, no bhogasampadaṃ. Eko sayampi na deti, parampi na samādapeti, so nibbattanibbattaṭṭhāne kañjikamattampi kucchipūraṃ na labhati, anātho hoti nippaccayo. Eko sayampi deti, parampi samādapeti, so nibbattanibbattaṭṭhāne attabhāvasatepi attabhāvasahassepi attabhāvasatasahassepi bhogasampadañceva parivārasampadañca labhatī”ti evaṃ dhammaṃ desesi.

Tameko paṇḍitapuriso dhammaṃ sutvā “acchariyā vata bho, abbhutā vata bho dhammadesanā, sukāraṇaṃ kathitaṃ, mayā imāsaṃ dvinnaṃ sampattīnaṃ nipphādakaṃ kammaṃ kātuṃ vaṭṭatī”ti cintetvā – “bhante, sve mayhaṃ bhikkhaṃ gaṇhathā”ti theraṃ nimantesi. “Kittakehi te bhikkhūhi attho upāsakā”ti. “Kittakā pana vo, bhante, parivārā”ti? “Sahassamattā upāsakā”ti. “Sabbehi saddhiṃyeva sve bhikkhaṃ gaṇhatha, bhante”ti. “Thero adhivāsesi”. Upāsako nagaravīthiyaṃ caranto – “ammā, tātā, mayā bhikkhusahassaṃ nimantitaṃ, tumhe kittakānaṃ bhikkhūnaṃ bhikkhaṃ dātuṃ sakkhissatha, tumhe kittakānan”ti samādapesi. Manussā attano attano pahonakaniyāmena – “mayaṃ dasannaṃ dassāma, mayaṃ vīsatiyā, mayaṃ satassā”ti āhaṃsu. Upāsako – “tena hi ekasmiṃ ṭhāne samāgamaṃ katvā ekatova parivisissāma , sabbe tilataṇḍulasappimadhuphāṇitādīni samāharathā”ti ekasmiṃ ṭhāne samāharāpesi.

Athassa eko kuṭumbiko satasahassagghanikaṃ gandhakāsāvavatthaṃ datvā – “sace te dānavattaṃ nappahoti, idaṃ vissajjetvā yaṃ ūnaṃ, taṃ pūreyyāsi. Sace pahoti, yassicchasi, tassa bhikkhuno dadeyyāsī”ti āha. Tadā tassa sabbaṃ dānavattaṃ pahosi, kiñci ūnaṃ nāma nāhosi. So manusse pucchi – “idaṃ, ayyā, kāsāvaṃ ekena kuṭumbikena evaṃ nāma vatvā dinnaṃ atirekaṃ jātaṃ, kassa naṃ demā”ti. Ekacce “sāriputtattherassā”ti āhaṃsu. Ekacce “thero sassapākasamaye āgantvā gamanasīlo, devadatto amhākaṃ maṅgalāmaṅgalesu sahāyo udakamaṇiko viya niccaṃ patiṭṭhito, tassa taṃ demā”ti āhaṃsu. Sambahulikāya kathāyapi “devadattassa dātabban”ti vattāro bahutarā ahesuṃ, atha naṃ devadattassa adaṃsu. So taṃ chinditvā sibbitvā rajitvā nivāsetvā pārupitvā vicarati. Taṃ disvā manussā “nayidaṃ devadattassa anucchavikaṃ, sāriputtattherassa anucchavikaṃ. Devadatto attano ananucchavikaṃ nivāsetvā pārupitvā vicaratī”ti vadiṃsu. Atheko disāvāsiko bhikkhu rājagahā sāvatthiṃ gantvā satthāraṃ vanditvā katapaṭisanthāro satthārā dvinnaṃ aggasāvakānaṃ phāsuvihāraṃ pucchito ādito paṭṭhāya sabbaṃ taṃ pavattiṃ ārocesi. Satthā “na kho bhikkhu idāneveso attano anucchavikaṃ vatthaṃ dhāreti, pubbepi dhāresiyevā”ti vatvā atītaṃ āhari –

Atīte bārāṇasiyaṃ brahmadatte rajjaṃ kārente bārāṇasivāsī eko hatthimārako hatthiṃ māretvā māretvā dante ca nakhe ca antāni ca ghanamaṃsañca āharitvā vikkiṇanto jīvitaṃ kappeti. Athekasmiṃ araññe anekasahassā hatthino gocaraṃ gahetvā gacchantā paccekabuddhe disvā tato paṭṭhāya gacchamānā gamanāgamanakāle jaṇṇukehi nipatitvā vanditvā pakkamanti. Ekadivasañhi hatthimārako taṃ kiriyaṃ disvā – “ahaṃ ime kicchena māremi, ime ca gamanāgamanakāle paccekabuddhe vandanti, kiṃ nu kho disvā vandantī”ti cintento – “kāsāvan”ti sallakkhetvā, “mayāpi idāni kāsāvaṃ laddhuṃ vaṭṭatī”ti cintetvā ekassa paccekabuddhassa jātassaraṃ oruyha nhāyantassa tīre ṭhapitesu kāsāvesu cīvaraṃ thenetvā tesaṃ hatthīnaṃ gamanāgamanamagge sattiṃ gahetvā sasīsaṃ pārupitvā nisīdati. Hatthino taṃ disvā – “paccekabuddho”ti saññāya vanditvā pakkamanti. So tesaṃ sabbapacchato gacchantaṃ sattiyā paharitvā māretvā dantādīni gahetvā sesaṃ bhūmiyaṃ nikhaṇitvā gacchati. Aparabhāge bodhisatto hatthiyoniyaṃ paṭisandhiṃ gahetvā hatthijeṭṭhako yūthapati ahosi. Tadāpi so tatheva karoti. Mahāpuriso attano parisāya parihāniṃ ñatvā, “kuhiṃ ime hatthī gatā, mandā jātā”ti pucchitvā, “na jānāma, sāmī”ti vutte, “kuhiñci gacchantā maṃ anāpucchitvā na gamissanti, paripanthena bhavitabban”ti vatvā, “ekasmiṃ ṭhāne kāsāvaṃ pārupitvā nisinnassa santikā paripanthena bhavitabban”ti parisaṅkitvā, “taṃ pariggaṇhituṃ vaṭṭatī”ti sabbe hatthī purato pesetvā sayaṃ pacchato vilambamāno āgacchati. So sesahatthīsu vanditvā gatesu mahāpurisaṃ āgacchantaṃ disvā cīvaraṃ saṃharitvā sattiṃ vissajji. Mahāpuriso satiṃ uppaṭṭhapetvā āgacchanto pacchato paṭikkamitvā sattiṃ vivajjesi. Atha naṃ “iminā ime hatthī nāsitā”ti gaṇhituṃ pakkhandi. Itaro ekaṃ rukkhaṃ purato katvā nilīyi. Atha “naṃ rukkhena saddhiṃ soṇḍāya parikkhipitvā gahetvā bhūmiyaṃ pothessāmī”ti tena nīharitvā dassitaṃ kāsāvaṃ disvā – “sacāhaṃ imasmiṃ dubbhissāmi, anekasahassesu me buddhapaccekabuddhakhīṇāsavesu lajjā nāma bhinnā bhavissatī”ti adhivāsetvā – “tayā me ettakā ñātakā nāsitā”ti pucchi. “Āma, sāmī”ti. “Kasmā evaṃ bhāriyakammamakāsi, attano ananucchavikaṃ vītarāgānaṃ anucchavikaṃ vatthaṃ paridahitvā evarūpaṃ kammaṃ karontena bhāriyaṃ tayā katan”ti. Evañca pana vatvā uttaripi naṃ niggaṇhanto “anikkasāvo kāsāvaṃ…pe… sa ve kāsāvamarahatī”ti gāthaṃ vatvā – “ayuttaṃ te katan”ti vatvā taṃ vissajjesi.

Satthā imaṃ dhammadesanaṃ āharitvā, “tadā hatthimārako devadatto ahosi, tassa niggāhako hatthināgo ahamevā”ti jātakaṃ samodhānetvā, “na, bhikkhave, idāneva, pubbepi devadatto attano ananucchavikaṃ vatthaṃ dhāresiyevā”ti vatvā imā gāthā abhāsi –

9.

“Anikkasāvo kāsāvaṃ, yo vatthaṃ paridahissati;

Apeto damasaccena, na so kāsāvamarahati.

10.

“Yo ca vantakasāvassa, sīlesu susamāhito;

Upeto damasaccena, sa ve kāsāvamarahatī”ti.

Chaddantajātakenāpi (jā. 1.16.122-123) ca ayamattho dīpetabbo.

[AI翻译]

这里，“未离垢秽”(anikkasāvo)指因贪等垢秽而有垢秽。“将披”(paridahissati)指将以穿着、覆盖、铺设的方式使用。“Paridhassatīti”也是一种读法。“离调伏与真实”(apeto damasaccena)指远离根的调伏以及属于最高真理的语的真实，意为舍离、分离。“彼”(na so)指那样的个人不适合穿袈裟。“已吐除垢秽者”(vantakasāvassa)指通过四道已吐除垢秽、舍弃垢秽、断除垢秽者。“于诸戒律”(sīlesu)指于四种清净戒中。“善安住”(susamāhito)指极善安住、善稳固。“具足”(upeto)指具足根的调伏以及上述的真实。“彼实”(sa ve)指那样的个人才配得上那件香染的袈裟。

偈颂结束时，那位从外地来的比丘成了须陀洹，其他许多人也证得了须陀洹果等。这次说法对大众有益。

提婆达多的故事第七则完。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/1. Yamakavagga 双品 (Dhp 1, 1-20)”

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【经名】 1.8 Sāriputtattheravatthu 舍利弗出家 (Dhp 1.8, 11-12)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11.

Asāre sāramatino, sāre cāsāradassino;

Te sāraṃ nādhigacchanti, micchāsaṅkappagocarā.

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一一 把不真实的当作真实，把真实的视为不真实，陷于错误的思维，就不能达到真实。

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了解正法甚难

误认非法为正法，误认正法为非法，

抱持错误见解的人，永远无法了悟正法。 (偈 11)

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12.

Sārañca sārato ñatvā, asārañca asārato;

Te sāraṃ adhigacchanti, sammāsaṅkappagocarā.

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一二 对真实的了知为真实，对不真实的了知为不真实，安住于正确的思维，就能达到真实。

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正法就认定是正法，非法就认定是非法，

具备正确见解的人，了悟正法。 (偈 12)

优婆提舍和拘律陀是王舍城的两个年轻人。有一次在观赏戏剧表演时，明白世间的幻相，因此决定寻求解脱之道。他们首先亲近城里的苦行者删阇（shé）耶，但不久之后觉得他的说法不够究竟，就离开他。两人协议谁先找到正法要通知另一人后，就分道扬镳，到全国各地区去寻找解脱的正法。但经过很久的探访，仍然找不到正法，只好又回到王舍城。

有一天，优婆提舍偶然听到马胜比丘念诵：“诸法因缘起”（“诸法因缘生，诸法因缘灭，我佛大沙门，常做如是说”），当下就证得预流果，并且遵照两人的协定，去找拘律陀，告诉他说自己已证得预流果了，并为他念诵“诸法因缘起”的偈语。拘律陀听完这偈语后也立即证得预流果。然后他们想起以前的老师删阇耶，两人就去找他，并告诉他说：“我们已经找到可以指引究竟解脱之道的人，佛陀已经出现世间了，正法已被发现了，僧伽也已经成立了，走吧！让我们一齐去找佛陀！”但删阇耶拒绝了。

优婆提舍和拘律陀就和他们众多的弟子一齐出发去找停留在竹林精舍的佛陀，并加入僧伽为比丘。拘律陀是目犍利的儿子，所以别人就称呼他作大目犍连，而优婆提舍则被称为舍利弗。大目犍连在出家后第七天就证得阿罗汉果，舍利弗则在第十四天之后才证得阿罗汉果。他们两人就是佛陀的二大弟子。

他们也向佛陀转述删阇耶的话：删阇耶说，他已经是众多弟子的老师，若再成为佛陀的弟子，就像大口瓶变成小水杯一样。再说，只有少数人是聪颖的，大多数人则是愚昧的。他认为聪颖的人应追随佛陀，而愚昧的人可以跟随他。

佛陀说，删阇耶的傲慢使他不能如实知见正法，他误以非法为正法，所以永远不可能证得正法。

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【Dhammapada-aṭṭhakathā 法句经义注】

8. Sāriputtattheravatthu

Asāre sāramatinoti imaṃ dhammadesanaṃ satthā veḷuvane viharanto aggasāvakehi niveditaṃ sañcayassa anāgamanaṃ ārabbha kathesi.

Tatrāyaṃ anupubbikathā – amhākañhi satthā ito kappasatasahassādhikānaṃ catunnaṃ asaṅkhyeyyānaṃ matthake amaravatiyā nāma nagare sumedho nāma brāhmaṇakumāro hutvā sabbasippesu nipphattiṃ patvā mātāpitūnaṃ accayena anekakoṭisaṅkhyaṃ dhanaṃ pariccajitvā isipabbajjaṃ pabbajitvā himavante vasanto jhānābhiññā nibbattetvā ākāsena gacchanto dīpaṅkaradasabalassa sudassanavihārato rammavatīnagaraṃ pavisanatthāya maggaṃ sodhayamānaṃ janaṃ disvā sayampi ekaṃ padesaṃ gahetvā maggaṃ sodheti. Tasmiṃ asodhiteyeva āgatassa satthuno attānaṃ setuṃ katvā kalale ajinacammaṃ attharitvā “satthā sasāvakasaṅgho kalalaṃ anakkamitvā maṃ akkamanto gacchatū”ti nipanno. Satthārā taṃ disvāva “buddhaṅkuro esa, anāgate kappasatasahassādhikānaṃ catunnaṃ asaṅkhyeyyānaṃ pariyosāne gotamo nāma buddho bhavissatī”ti byākato. Tassa satthuno aparabhāge “koṇḍañño maṅgalo sumano revato sobhito anomadassī padumo nārado padumuttaro sumedho sujāto piyadassī atthadassī dhammadassī siddhattho tisso phusso vipassī sikhī vessabhū kakusandho koṇāgamano kassapo”ti lokaṃ obhāsetvā uppannānaṃ imesampi tevīsatiyā buddhānaṃ santike laddhabyākaraṇo, “dasa pāramiyo, dasa upapāramiyo, dasa paramatthapāramiyo”ti samattiṃsa pāramiyo pūretvā vessantarattabhāve ṭhito pathavikampanāni mahādānāni datvā puttadāraṃ pariccajitvā āyupariyosāne tusitapure nibbattitvā tattha yāvatāyukaṃ ṭhatvā dasa sahassacakkavāḷadevatāhi sannipatitvā –

“Kālo deva mahāvīra, uppajja mātukucchiyaṃ;

Sadevakaṃ tārayanto, bujjhassu amataṃ padan”ti. (bu. vaṃ. 1.67) –

Vutte –

“Kālaṃ desañca dīpañca, kulaṃ mātarameva ca;

Ime pañca viloketvā, uppajjati mahāyaso”ti. –

Pañca mahāvilokanāni viloketvā tato cuto sakyarājakule paṭisandhiṃ gahetvā dasamāsaccayena mātukucchito vijāyi. Soḷasavassakāle tattha mahāsampattiyā parihariyamāno anukkamena bhadrayobbanaṃ patvā tiṇṇaṃ utūnaṃ anucchavikesu tīsu pāsādesu devalokasiriṃ viya rajjasiriṃ anubhavanto uyyānakīḷāya gamanasamaye anukkamena jiṇṇabyādhimatasaṅkhāte tayo devadūte disvā sañjātasaṃvego nivattitvā catutthavāre pabbajitaṃ disvā, “sādhu pabbajjā”ti pabbajjāya ruciṃ uppādetvā uyyānaṃ gantvā tattha divasaṃ khepetvā maṅgalapokkharaṇītīre nisinno kappakavesaṃ gahetvā āgatena vissakammena devaputtena alaṅkatapaṭiyatto rāhulakumārassa jātasāsanaṃ sutvā puttasinehassa balavabhāvaṃ ñatvā, “yāva idaṃ bandhanaṃ na vaḍḍhati, tāvadeva naṃ chindissāmī”ti cintetvā sāyaṃ nagaraṃ pavisanto –

“Nibbutā nūna sā mātā, nibbuto nūna so pitā;

Nibbutā nūna sā nārī, yassāyaṃ īdiso patī”ti. –

Kisāgotamiyā nāma pitucchādhītāya bhāsitaṃ imaṃ gāthaṃ sutvā, “ahaṃ imāya nibbutapadaṃ sāvito”ti muttāhāraṃ omuñcitvā tassā pesetvā attano bhavanaṃ pavisitvā sirisayane nisinno niddopagatānaṃ nāṭakitthīnaṃ vippakāraṃ disvā nibbinnahadayo channaṃ uṭṭhāpetvā kaṇḍakaṃ āharāpetvā taṃ āruyha channasahāyo dasasahassacakkavāḷadevatāhi parivuto mahābhinikkhamanaṃ nikkhamitvā anomānadītīre pabbajitvā anukkamena rājagahaṃ gantvā tattha piṇḍāya caritvā paṇḍavapabbatapabbhāre nisinno magadharaññā rajjena nimantiyamāno taṃ paṭikkhipitvā sabbaññutaṃ patvā attano vijitaṃ āgamanatthāya tena gahitapaṭiñño āḷārañca udakañca upasaṅkamitvā tesaṃ santike adhigatavisesaṃ analaṅkaritvā chabbassāni mahāpadhānaṃ padahitvā visākhapuṇṇamadivase pātova sujātāya dinnapāyasaṃ paribhuñjitvā nerañjarāya nadiyā suvaṇṇapātiṃ pavāhetvā nerañjarāya nadiyā tīre mahāvanasaṇḍe nānāsamāpattīhi divasabhāgaṃ vītināmetvā sāyanhasamaye sottiyena dinnaṃ tiṇaṃ gahetvā kāḷena nāgarājena abhitthutaguṇo bodhimaṇḍaṃ āruyha tiṇāni santharitvā “na tāvimaṃ pallaṅkaṃ bhindissāmi, yāva me anupādāya āsavehi cittaṃ na muccissatī”ti paṭiññaṃ katvā puratthābhimukho nisīditvā sūriye anatthaṅgamiteyeva mārabalaṃ vidhamitvā paṭhamayāme pubbenivāsañāṇaṃ, majjhimayāme cutūpapātañāṇaṃ patvā pacchimayāmāvasāne paccayākāre ñāṇaṃ otāretvā aruṇuggamane dasabalacatuvesārajjādisabbaguṇapaṭimaṇḍitaṃ sabbaññutaññāṇaṃ paṭivijjhitvā sattasattāhaṃ bodhimaṇḍe vītināmetvā aṭṭhame sattāhe ajapālanigrodhamūle nisinno dhammagambhīratāpaccavekkhaṇena appossukkataṃ āpajjamāno dasasahassacakkavāḷamahābrahmaparivārena sahampatibrahmunā āyācitadhammadesano buddhacakkhunā lokaṃ voloketvā brahmuno ajjhesanaṃ adhivāsetvā, “kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyan”ti olokento āḷārudakānaṃ kālakatabhāvaṃ ñatvā pañcavaggiyānaṃ bhikkhūnaṃ bahūpakārataṃ anussaritvā uṭṭhāyāsanā kāsipuraṃ gacchanto antarāmagge upakena saddhiṃ mantetvā āsāḷhipuṇṇamadivase isipatane migadāye pañcavaggiyānaṃ vasanaṭṭhānaṃ patvā te ananucchavikena samudācārena samudācarante saññāpetvā aññātakoṇḍaññappamukhe aṭṭhārasa brahmakoṭiyo amatapānaṃ pāyento dhammacakkaṃ pavattetvā pavattitavaradhammacakko pañcamiyaṃ pakkhassa sabbepi te bhikkhū arahatte patiṭṭhāpetvā taṃ divasameva yasakulaputtassa upanissayasampattiṃ disvā taṃ rattibhāge nibbinditvā gehaṃ pahāya nikkhantaṃ disvā, “ehi yasā”ti pakkositvā tasmiṃyeva rattibhāge sotāpattiphalaṃ pāpetvā punadivase arahattaṃ pāpetvā aparepi tassa sahāyake catupaṇṇāsa jane ehibhikkhupabbajjāya pabbājetvā arahattaṃ pāpesi.

Evaṃ loke ekasaṭṭhiyā arahantesu jātesu vuṭṭhavasso pavāretvā, “caratha, bhikkhave, cārikan”ti saṭṭhi bhikkhū disāsu pesetvā sayaṃ uruvelaṃ gacchanto antarāmagge kappāsikavanasaṇḍe tiṃsa jane bhaddavaggiyakumāre vinesi. Tesu sabbapacchimako sotāpanno sabbuttamo anāgāmī ahosi. Te sabbepi ehibhikkhubhāveneva pabbājetvā disāsu pesetvā sayaṃ uruvelaṃ gantvā aḍḍhuḍḍhāni pāṭihāriyasahassāni dassetvā uruvelakassapādayo sahassajaṭilaparivāre tebhātikajaṭile vinetvā ehibhikkhubhāveneva pabbājetvā gayāsīse nisīdāpetvā ādittapariyāyadesanāya (mahāva. 54; saṃ. ni. 4.28) arahatte patiṭṭhāpetvā tena arahantasahassena parivuto “bimbisārarañño dinnaṃ paṭiññaṃ mocessāmī”ti rājagahanagarūpacāre laṭṭhivanuyyānaṃ gantvā, “satthā kira āgato”ti sutvā dvādasanahutehi brāhmaṇagahapatikehi saddhiṃ āgatassa rañño madhuradhammakathaṃ kathento rājānaṃ ekādasahi nahutehi saddhiṃ sotāpattiphale patiṭṭhāpetvā ekanahutaṃ saraṇesu patiṭṭhāpetvā punadivase sakkena devarājena māṇavakavaṇṇaṃ gahetvā abhitthutaguṇo rājagahanagaraṃ pavisitvā rājanivesane katabhattakicco veḷuvanārāmaṃ paṭiggahetvā tattheva vāsaṃ kappesi. Tattha naṃ sāriputtamoggallānā upasaṅkamiṃsu.

Tatrāyaṃ anupubbikathā – anuppanneyeva hi buddhe rājagahato avidūre upatissagāmo kolitagāmoti dve brāhmaṇagāmā ahesuṃ. Tesu upatissagāme sāriyā nāma brāhmaṇiyā gabbhassa patiṭṭhitadivaseyeva kolitagāme moggaliyā nāma brāhmaṇiyāpi gabbho patiṭṭhāsi. Tāni kira dvepi kulāni yāva sattamā kulaparivaṭṭā ābaddhapaṭibaddhasahāyakāneva ahesuṃ, tāsaṃ dvinnampi ekadivasameva gabbhaparihāraṃ adaṃsu. Tā ubhopi dasamāsacceyena putte vijāyiṃsu. Nāmaggahaṇadivase sāriyā brāhmaṇiyā puttassa upatissagāmake jeṭṭhakulassa puttattā upatissoti nāmaṃ kariṃsu , itarassa kolitagāme jeṭṭhakulassa puttattā kolitoti nāmaṃ kariṃsu. Te ubhopi vuḍḍhimanvāya sabbasippānaṃ pāraṃ agamaṃsu. Upatissamāṇavassa kīḷanatthāya nadiṃ vā uyyānaṃ vā gamanakāle pañca suvaṇṇasivikasatāni parivārāni honti, kolitamāṇavassa pañca ājaññayuttarathasatāni. Dvepi janā pañcapañcamāṇavakasataparivārā honti. Rājagahe ca anusaṃvaccharaṃ giraggasamajjo nāma ahosi. Tesaṃ dvinnampi ekaṭṭhāneyeva mañcaṃ bandhanti. Dvepi ekato nisīditvā samajjaṃ passantā hasitabbaṭṭhāne hasanti, saṃvegaṭṭhāne saṃvejenti, dāyaṃ dātuṃ yuttaṭṭhāne dāyaṃ denti. Tesaṃ imināva niyāmena ekadivasaṃ samajjaṃ passantānaṃ paripākagatattā ñāṇassa purimadivasesu viya hasitabbaṭṭhāne hāso vā saṃvegaṭṭhāne saṃvego vā dātuṃ yuttaṭṭhāne dānaṃ vā nāhosi . Dvepi pana janā evaṃ cintayiṃsu – “kimettha oloketabbaṃ atthi, sabbepime appatte vassasate appaṇṇattikabhāvaṃ gamissanti, amhehi pana ekaṃ mokkhadhammaṃ pariyesituṃ vaṭṭatī”ti ārammaṇaṃ gahetvā nisīdiṃsu. Tato kolito upatissaṃ āha – “samma upatissa, na tvaṃ aññesu divasesu viya haṭṭhapahaṭṭho, idāni anattamanadhātukosi, kiṃ te sallakkhitan”ti? “Samma kolita, etesaṃ volokane sāro natthi , niratthakametaṃ, attano mokkhadhammaṃ gavesituṃ vaṭṭatī”ti idaṃ cintayanto nisinnomhi. Tvaṃ pana kasmā anattamanosīti? Sopi tatheva āha. Athassa attanā saddhiṃ ekajjhāsayataṃ ñatvā upatisso āha – “amhākaṃ ubhinnampi sucintikaṃ, mokkhadhammaṃ pana gavesantehi ekā pabbajjā laddhuṃ vaṭṭati. Kassa santike pabbajāmā”ti?

Tena kho pana samayena sañcayo nāma paribbājako rājagahe paṭivasati mahatiyā paribbājakaparisāya saddhiṃ. Te “tassa santike pabbajissāmā”ti pañcamāṇavakasatāni “sivikāyo ca rathe ca gahetvā gacchathā”ti uyyojetvā ekāya sivikāya ekena rathena gantvā sañcayassa santike pabbajiṃsu. Tesaṃ pabbajitakālato paṭṭhāya sañcayo atirekalābhaggayasaggappatto ahosi. Te katipāheneva sabbaṃ sañcayassa samayaṃ parimadditvā, “ācariya, tumhākaṃ jānanasamayo ettakova, udāhu uttarimpi atthī”ti pucchiṃsu. “Ettakova sabbaṃ tumhehi ñātan”ti vutte cintayiṃsu – “evaṃ sati imassa santike brahmacariyavāso niratthako, mayaṃ yaṃ mokkhadhammaṃ gavesituṃ nikkhantā, so imassa santike uppādetuṃ na sakkā, mahā kho pana jambudīpo, gāmanigamarājadhāniyo carantā addhā mokkhadhammadesakaṃ kañci ācariyaṃ labhissāmā”ti. Tato paṭṭhāya, “yattha yattha paṇḍitā samaṇabrāhmaṇā atthī”ti vadanti, tattha tattha gantvā sākacchaṃ karonti. Tehi puṭṭhaṃ pañhaṃ aññe kathetuṃ na sakkonti, te pana tesaṃ pañhaṃ vissajjenti. Evaṃ sakalajambudīpaṃ pariggaṇhitvā nivattitvā sakaṭṭhānameva āgantvā, “samma kolita, amhesu yo paṭhamaṃ amataṃ adhigacchati, so itarassa ārocetū”ti katikaṃ akaṃsuṃ.

Evaṃ tesu katikaṃ katvā viharantesu satthā vuttānukkamena rājagahaṃ patvā veḷuvanaṃ paṭiggahetvā veḷuvane viharati. Tadā “caratha, bhikkhave, cārikaṃ bahujanahitāyā”ti ratanattayaguṇapakāsanatthaṃ uyyojitānaṃ ekasaṭṭhiyā arahantānaṃ antare pañcavaggiyānaṃ abbhantaro assajitthero paṭinivattitvā rājagahaṃ āgato, punadivase pātova pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi. Tasmiṃ samaye upatissaparibbājakopi pātova bhattakiccaṃ katvā paribbājakārāmaṃ gacchanto theraṃ disvā cintesi – “mayā evarūpo pabbajito nāma na diṭṭhapubboyeva, ye loke arahanto vā arahattamaggaṃ vā samāpannā, ayaṃ tesaṃ bhikkhūnaṃ aññataro, yaṃnūnāhaṃ imaṃ bhikkhuṃ upasaṅkamitvā puccheyyaṃ – ‘kaṃsi tvaṃ, āvuso, uddissa pabbajito, ko vā te satthā, kassa vā tvaṃ dhammaṃ rocesī’”ti? Athassa etadahosi – “akālo kho imaṃ bhikkhuṃ pañhaṃ pucchituṃ, antaragharaṃ paviṭṭho piṇḍāya carati, yaṃnūnāhaṃ imaṃ bhikkhuṃ piṭṭhito piṭṭhito anubandheyyaṃ, atthikehi upaññātaṃ maggan”ti. So theraṃ laddhapiṇḍapātaṃ aññataraṃ okāsaṃ gacchantaṃ disvā nisīditukāmatañcassa ñatvā attano paribbājakapīṭhakaṃ paññāpetvā adāsi, so bhattakiccapariyosānepissa attano kuṇḍikāya udakaṃ adāsi.

Evaṃ ācariyavattaṃ katvā katabhattakiccena therena saddhiṃ madhurapaṭisanthāraṃ katvā evamāha – “vippasannāni kho pana te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto, kaṃsi tvaṃ, āvuso, uddissa pabbajito, ko vā te satthā, kassa vā tvaṃ dhammaṃ rocesī”ti pucchi. Thero cintesi – “ime paribbājakā nāma sāsanassa paṭipakkhabhūtā, imassa sāsanassa gambhīrataṃ dassessāmī”ti. Attano navakabhāvaṃ dassento āha – “ahaṃ kho, āvuso, navo acirapabbajito, adhunāgato imaṃ dhammavinayaṃ, na tāvāhaṃ sakkhissāmi vitthārena dhammaṃ desetun”ti. Paribbājako – “ahaṃ upatisso nāma, tvaṃ yathāsattiyā appaṃ vā bahuṃ vā vada, etaṃ nayasatena nayasahassena paṭivijjhituṃ mayhaṃ bhāro”ti cintetvā āha –

“Appaṃ vā bahuṃ vā bhāsassu, atthaṃyeva me brūhi;

Attheneva me attho, kiṃ kāhasi byañjanaṃ bahun”ti. (mahāva. 60);

Evaṃ vutte thero – “ye dhammā hetuppabhavā”ti (mahāva. 60; apa. thera 1.1.286) gāthamāha. Paribbājako paṭhamapadadvayameva sutvā sahassanayapaṭimaṇḍite sotāpattiphale patiṭṭhahi, itaraṃ padadvayaṃ sotāpannakāle niṭṭhāpesi. So sotāpanno hutvā uparivisese appavattante “bhavissati ettha kāraṇan”ti sallakkhetvā theraṃ āha – “bhante, mā upari dhammadesanaṃ vaḍḍhayittha, ettakameva hotu, kuhiṃ amhākaṃ satthā vasatī”ti? “Veḷuvane, āvuso”ti. “Tena hi, bhante, tumhe purato yātha, mayhaṃ eko sahāyako atthi, amhehi ca aññamaññaṃ katikā katā ‘amhesu yo amataṃ paṭhamaṃ adhigacchati, so itarassa ārocetū’ti. Ahaṃ taṃ paṭiññaṃ mocetvā sahāyakaṃ gahetvā tumhākaṃ gatamaggeneva satthu santikaṃ āgamissāmīti pañcapatiṭṭhitena therassa pādesu nipatitvā tikkhattuṃ padakkhiṇaṃ katvā theraṃ uyyojetvā paribbājakārāmābhimukho agamāsi”.

Atha kho kolitaparibbājako taṃ dūratova āgacchantaṃ disvā, “ajja mayhaṃ sahāyakassa mukhavaṇṇo na aññadivasesu viya, addhā tena amataṃ adhigataṃ bhavissatī”ti amatādhigamaṃ pucchi. Sopissa “āmāvuso, amataṃ adhigatan”ti paṭijānitvā tameva gāthaṃ abhāsi. Gāthāpariyosāne kolito sotāpattiphale patiṭṭhahitvā āha – “kuhiṃ kira, samma, amhākaṃ satthā vasatī”ti? “Veḷuvane kira, samma, evaṃ no ācariyena assajittherena kathitan”ti. “Tena hi, samma, āyāma, satthāraṃ passissāmā”ti. Sāriputtatthero ca nāmesa sadāpi ācariyapūjakova, tasmā sahāyaṃ evamāha – “samma, amhehi adhigataṃ amataṃ amhākaṃ ācariyassa sañcayaparibbājakassāpi kathessāma, bujjhamāno paṭivijjhissati, appaṭivijjhanto amhākaṃ saddahitvā satthu, santikaṃ gamissati, buddhānaṃ desanaṃ sutvā maggaphalapaṭivedhaṃ karissatī”ti. Tato dvepi janā sañcayassa santikaṃ agamaṃsu.

Sañcayo te disvāva – “kiṃ, tātā, koci vo amatamaggadesako laddho”ti pucchi. “Āma, ācariya, laddho, buddho loke uppanno, dhammo loke uppanno, saṅgho loke uppanno, tumhe tucche asāre vicaratha, tasmā etha, satthu santikaṃ gamissāmā”ti. “Gacchatha tumhe, nāhaṃ sakkhissāmī”ti . “Kiṃ kāraṇāhi”? “Ahaṃ mahājanassa ācariyo hutvā vicariṃ, vicarantassa me antevāsikavāso cāṭiyā udañcanabhāvappatti viya hoti, na sakkhissāmahaṃ antevāsikavāsaṃ vasitun”ti. “Mā evaṃ karittha, ācariyā”ti. “Hotu, tātā, gacchatha tumhe, nāhaṃ sakkhissāmī”ti. Ācariya, loke buddhassa uppannakālato paṭṭhāya mahājano gandhamālādihattho gantvā tameva pūjessati, mayampi tattheva gamissāma. “Tumhe kiṃ karissathā”ti? “Tātā, kiṃ nu kho imasmiṃ loke dandhā bahū, udāhu paṇḍitā”ti. “Dandhā, ācariya, bahū, paṇḍitā ca nāma katipayā eva hontī”ti. “Tena hi, tātā, paṇḍitā paṇḍitassa samaṇassa gotamassa santikaṃ gamissanti, dandhā dandhassa mama santikaṃ āgamissanti , gacchatha tumhe, nāhaṃ gamissāmī”ti. Te “paññāyissatha tumhe, ācariyā”ti pakkamiṃsu. Tesu gacchantesu sañcayassa parisā bhijji, tasmiṃ khaṇe ārāmo tuccho ahosi. So tucchaṃ ārāmaṃ disvā uṇhaṃ lohitaṃ chaḍḍesi. Tehipi saddhiṃ gacchantesu pañcasu paribbājakasatesu sañcayassa aḍḍhateyyasatāni nivattiṃsu, atha kho te attano antevāsikehi aḍḍhateyyehi paribbājakasatehi saddhiṃ veḷuvanaṃ agamaṃsu.

Satthā catuparisamajjhe nisinno dhammaṃ desento te dūratova disvā bhikkhū āmantesi – “ete, bhikkhave, dve sahāyakā āgacchanti kolito ca upatisso ca, etaṃ me sāvakayugaṃ bhavissati aggaṃ bhaddayugan”ti. Te satthāraṃ vanditvā ekamantaṃ nisīdiṃsu, nisīditvā ca pana bhagavantaṃ etadavocuṃ – “labheyyāma mayaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyāma upasampadan”ti. “Etha, bhikkhavo”ti bhagavā avoca – “svākkhāto dhammo, caratha brahmacariyaṃ sammā dukkhassa antakiriyāyā”ti. Sabbepi iddhimayapattacīvaradharā saṭṭhivassikattherā viya ahesuṃ.

Atha nesaṃ parisāya caritavasena satthā dhammadesanaṃ vaḍḍhesi. Ṭhapetvā dve aggasāvake avasesā arahattaṃ pāpuṇiṃsu, aggasāvakānaṃ pana uparimaggattayakiccaṃ na niṭṭhāsi. Kiṃ kāraṇā? Sāvakapāramiñāṇassa mahantatāya. Athāyasmā mahāmoggallāno pabbajitadivasato sattame divase magadharaṭṭhe kallavālagāmakaṃ upanissāya viharanto thinamiddhe okkamante satthārā saṃvejito thinamiddhaṃ vinodetvā tathāgatena dinnaṃ dhātukammaṭṭhānaṃ suṇantova uparimaggattayakiccaṃ niṭṭhāpetvā sāvakapāramiñāṇassa matthakaṃ patto. Sāriputtattheropi pabbajitadivasato aḍḍhamāsaṃ atikkamitvā satthārā saddhiṃ tameva rājagahaṃ upanissāya sūkarakhataleṇe viharanto attano bhāgineyyassa dīghanakhaparibbājakassa vedanāpariggahasuttante desiyamāne suttānusārena ñāṇaṃ pesetvā parassa vaḍḍhitabhattaṃ paribhuñjanto viya sāvakapāramiñāṇassa matthakaṃ patto. Nanu cāyasmā mahāpañño, atha kasmā mahāmoggallānato ciratarena sāvakapāramiñāṇaṃ pāpuṇīti? Parikammamahantatāya. Yathā hi duggatamanussā yattha katthaci gantukāmā khippameva nikkhamanti, rājūnaṃ pana hatthivāhanakappanādiṃ mahantaṃ parikammaṃ laddhuṃ vaṭṭati, evaṃsampadamidaṃ veditabbaṃ.

Taṃ divasaññeva pana satthā vaḍḍhamānakacchāyāya veḷuvane sāvakasannipātaṃ katvā dvinnaṃ therānaṃ aggasāvakaṭṭhānaṃ datvā pātimokkhaṃ uddisi. Bhikkhū ujjhāyiṃsu – “satthā mukholokanena bhikkhaṃ deti, aggasāvakaṭṭhānaṃ dadantena nāma paṭhamaṃ pabbajitānaṃ pañcavaggiyānaṃ dātuṃ vaṭṭati, ete anolokentena yasatherappamukhānaṃ pañcapaṇṇāsabhikkhūnaṃ dātuṃ vaṭṭati, ete anolokentena bhaddavaggiyānaṃ tiṃsajanānaṃ, ete anolokentena uruvelakassapādīnaṃ tebhātikānaṃ, ete pana ettake mahāthere pahāya sabbapacchā pabbajitānaṃ aggasāvakaṭṭhānaṃ dadantena mukhaṃ oloketvā dinnan”ti. Satthā, “kiṃ kathetha, bhikkhave”ti pucchitvā, “idaṃ nāmā”ti vutte “nāhaṃ, bhikkhave, mukhaṃ oloketvā bhikkhaṃ demi, etesaṃ pana attanā attanā patthitapatthitameva demi. Aññātakoṇḍañño hi ekasmiṃ sasse nava vāre aggasassadānaṃ dadanto aggasāvakaṭṭhānaṃ patthetvā nādāsi, aggadhammaṃ pana arahattaṃ sabbapaṭhamaṃ paṭivijjhituṃ patthetvā adāsī”ti. “Kadā pana bhagavā”ti? “Suṇissatha, bhikkhave”ti. “Āma, bhante”ti, bhagavā atītaṃ āhari –

Bhikkhave , ito ekanavutikappe vipassī nāma bhagavā loke udapādi. Tadā mahākāḷo cūḷakāḷoti dvebhātikā kuṭumbikā mahantaṃ sālikkhettaṃ vapāpesuṃ. Athekadivasaṃ cūḷakāḷo sālikkhettaṃ gantvā ekaṃ sāligabbhaṃ phāletvā khādi, taṃ atimadhuraṃ ahosi. So buddhappamukhassa saṅghassa sāligabbhadānaṃ dātukāmo hutvā jeṭṭhabhātikaṃ upasaṅkamitvā, “bhātika, sāligabbhaṃ phāletvā buddhānaṃ anucchavikaṃ katvā pacāpetvā dānaṃ demā”ti āha. “Kiṃ vadesi, tāta, sāligabbhaṃ phāletvā dānaṃ nāma neva atīte bhūtapubbaṃ, na anāgatepi bhavissati, mā sassaṃ nāsayī”ti; vuttopi so punappunaṃ yāciyeva . Atha naṃ bhātā, “tena hi sālikkhettaṃ dve koṭṭhāse katvā mama koṭṭhāsaṃ anāmasitvā attano koṭṭhāse khette yaṃ icchasi, taṃ karohī”ti āha. So “sādhū”ti khettaṃ vibhajitvā bahū manusse hatthakammaṃ yācitvā sāligabbhaṃ phāletvā nirudakena khīrena pacāpetvā sappimadhusakkharādīhi yojetvā buddhappamukhassa bhikkhusaṅghassa dānaṃ datvā bhattakiccapariyosāne – “idaṃ, bhante, mama aggadānaṃ aggadhammassa sabbapaṭhamaṃ paṭivedhāya saṃvattatū”ti āha. Satthā “evaṃ hotū”ti anumodanamakāsi.

So khettaṃ gantvā olokento sakalakkhettaṃ kaṇṇikabaddhehi viya sālisīsehi sañchannaṃ disvā pañcavidhapītiṃ paṭilabhitvā, “lābhā vata me”ti cintetvā puthukakāle puthukaggaṃ nāma adāsi, gāmavāsīhi saddhiṃ aggasassadānaṃ nāma adāsi, lāyane lāyanaggaṃ, veṇikaraṇe veṇaggaṃ, kalāpādīsu kalāpaggaṃ, khalaggaṃ, khalabhaṇḍaggaṃ, koṭṭhagganti. Evaṃ ekasasse nava vāre aggadānaṃ adāsi. Tassa sabbavāresu gahitagahitaṭṭhānaṃ paripūri, sassaṃ atirekaṃ uṭṭhānasampannaṃ ahosi. Dhammo hi nāmesa attānaṃ rakkhantaṃ rakkhati. Tenāha bhagavā –

“Dhammo have rakkhati dhammacāriṃ,

Dhammo suciṇṇo sukhamāvahāti;

Esānisaṃso dhamme suciṇṇe,

Na duggatiṃ gacchati dhammacārī”ti. (theragā. 303; jā. 1.10.102) –

“Evamesa vipassīsammāsambuddhakāle aggadhammaṃ paṭhamaṃ paṭivijjhituṃ patthento nava vāre aggadānāni adāsi. Ito satasahassakappamatthake pana haṃsavatīnagare padumuttarasambuddhakālepi sattāhaṃ mahādānaṃ datvā tassa bhagavato pādamūle nipajjitvā aggadhammassa paṭhamaṃ paṭivijjhanatthameva patthanaṃ ṭhapesi. Iti iminā patthitameva mayā dinnaṃ, nāhaṃ, bhikkhave, mukhaṃ oloketvā demī”ti.

“Yasakulaputtappamukhā pañcapaññāsa janā kiṃ kammaṃ kariṃsu, bhante”ti? “Etepi ekassa buddhassa santike arahattaṃ patthentā bahuṃ puññakammaṃ katvā aparabhāge anuppanne buddhe sahāyakā hutvā vaggabandhanena puññāni karontā anāthamatasarīrāni paṭijaggantā vicariṃsu. Te ekadivasaṃ sagabbhaṃ itthiṃ kālakataṃ disvā, ‘jhāpessāmā’ti susānaṃ hariṃsu. Tesu pañca jane ‘tumhe jhāpethā’ti susāne ṭhapetvā sesā gāmaṃ paviṭṭhā. Yasadārako taṃ matasarīraṃ sūlehi vijjhitvā parivattetvā parivattetvā jhāpento asubhasaññaṃ paṭilabhi, itaresampi catunnaṃ janānaṃ – ‘passatha, bho, imaṃ sarīraṃ tattha tattha viddhaṃsitacammaṃ, kabaragorūpaṃ viya asuciṃ duggandhaṃ paṭikūlan’ti dassesi. Tepi tattha asubhasaññaṃ paṭilabhiṃsu. Te pañcapi janā gāmaṃ gantvā sesasahāyakānaṃ kathayiṃsu. Yaso pana dārako gehaṃ gantvā mātāpitūnañca bhariyāya ca kathesi. Te sabbepi asubhaṃ bhāvayiṃsu. Idametesaṃ pubbakammaṃ. Teneva yasassa itthāgāre susānasaññā uppajji, tāya ca upanissayasampattiyā sabbesampi visesādhigamo nibbatti. Evaṃ imepi attanā patthitameva labhiṃsu. Nāhaṃ mukhaṃ oloketvā dammī”ti.

“Bhaddavaggiyasahāyakā pana kiṃ kammaṃ kariṃsu, bhante”ti? “Etepi pubbabuddhānaṃ santike arahattaṃ patthetvā puññāni katvā aparabhāge anuppanne buddhe tiṃsa dhuttā hutvā tuṇḍilovādaṃ sutvā saṭṭhivassasahassāni pañca sīlāni rakkhiṃsu. Evaṃ imepi attanā patthitameva labhiṃsu. Nāhaṃ mukhaṃ oloketvā dammī”ti.

“Uruvelakassapādayo pana kiṃ kammaṃ kariṃsu, bhante”ti? “Tepi arahattameva patthetvā puññāni kariṃsu. Ito hi dvenavutikappe tisso phussoti dve buddhā uppajjiṃsu. Phussabuddhassa mahindo nāma rājā pitā ahosi. Tasmiṃ pana sambodhiṃ patte rañño kaniṭṭhaputto paṭhamaaggasāvako purohitaputto dutiyaaggasāvako ahosi. Rājā satthu santikaṃ gantvā – ‘jeṭṭhaputto me buddho, kaniṭṭhaputto paṭhamaaggasāvako, purohitaputto dutiyaaggasāvako’ti te oloketvā, ‘mameva buddho, mameva dhammo, mameva saṅgho, namo tassa bhagavato arahato sammāsambuddhassā’ti tikkhattuṃ udānaṃ udānetvā satthu pādamūle nipajjitvā , ‘bhante, idāni me navutivassasahassaparimāṇassa āyuno koṭiyaṃ nisīditvā niddāyanakālo viya aññesaṃ gehadvāraṃ agantvā yāvāhaṃ jīvāmi, tāva me cattāro paccaye adhivāsethā’ti paṭiññaṃ gahetvā nibaddhaṃ buddhupaṭṭhānaṃ karoti. Rañño pana aparepi tato puttā ahesuṃ. Tesu jeṭṭhassa pañca yodhasatāni parivārāni, majjhimassa tīṇi, kaniṭṭhassa dve. Te ‘mayampi bhātikaṃ bhojessāmā’ti pitaraṃ okāsaṃ yācitvā alabhamānā punappunaṃ yācantāpi alabhitvā paccante kupite tassa vūpasamanatthāya pesitā paccantaṃ vūpasametvā pitu santikaṃ āgamiṃsu. Atha ne pitā āliṅgitvā sīse cumbitvā, ‘varaṃ vo, tātā, dammī’ti āha.

“Te ‘sādhu devā’ti varaṃ gahitakaṃ katvā puna katipāhaccayena pitarā ‘gaṇhatha, tātā, varan’ti vuttā, “deva, amhākaṃ aññena kenaci attho natthi, ito paṭṭhāya mayaṃ bhātikaṃ bhojessāma, imaṃ no varaṃ dehī”ti āhaṃsu. ‘Na demi, tātā’ti. ‘Niccakālaṃ adento satta saṃvaccharāni detha, devā’ti. ‘Na demi, tātā’ti. ‘Tena hi cha pañca cattāri tīṇi dve ekaṃ saṃvaccharaṃ detha, devā’ti. ‘Na demi, tātā’ti. ‘Tena hi, deva, satta māse dethā’ti. ‘Cha māse pañca māse cattāro māse tayo māse detha, devā’ti. ‘Na demi, tātā’ti. ‘Hotu, deva, ekekassa no ekekaṃ māsaṃ katvā tayo māse dethā’ti. ‘Sādhu, tātā, tena hi tayo māse bhojethā’ti āha. Te tuṭṭhā rājānaṃ vanditvā sakaṭṭhānameva gatā. Tesaṃ pana tiṇṇampi ekova koṭṭhāgāriko, ekova āyuttako, tassa dvādasanahutā purisaparivārā. Te te pakkosāpetvā , ‘mayaṃ imaṃ temāsaṃ dasa sīlāni gahetvā dve kāsāvāni nivāsetvā satthārā sahavāsaṃ vasissāma, tumhe ettakaṃ nāma dānavattaṃ gahetvā devasikaṃ navutisahassānaṃ bhikkhūnaṃ yodhasahassassa ca sabbaṃ khādanīyabhojanīyaṃ pavatteyyātha. Mayañhi ito paṭṭhāya na kiñci vakkhāmā’ti vadiṃsu.

“Te tayopi janā parivārasahassaṃ gahetvā dasa sīlāni samādāya kāsāyavatthāni nivāsetvā vihāreyeva vasiṃsu. Koṭṭhāgāriko ca āyuttako ca ekato hutvā tiṇṇaṃ bhātikānaṃ koṭṭhāgārehi vārena vārena dānavattaṃ gahetvā dānaṃ denti, kammakārānaṃ pana puttā yāgubhattādīnaṃ atthāya rodanti. Te tesaṃ bhikkhusaṅghe anāgateyeva yāgubhattādīni denti. Bhikkhusaṅghassa bhattakiccāvasāne kiñci atirekaṃ na bhūtapubbaṃ. Te ‘aparabhāge dārakānaṃ demā’ti attanāpi gahetvā khādiṃsu. Manuññaṃ āhāraṃ disvā adhivāsetuṃ nāsakkhiṃsu. Te pana caturāsītisahassā ahesuṃ. Te saṅghassa dinnadānavattaṃ khāditvā kāyassa bhedā paraṃ maraṇā pettivisaye nibbattiṃsu. Tebhātikā pana purisasahassena saddhiṃ kālaṃ katvā devaloke nibbattitvā devalokā manussalokaṃ, manussalokā devalokaṃ saṃsarantā dvenavutikappe khepesuṃ. ‘Evaṃ te tayo bhātaro arahattaṃ patthentā tadā kalyāṇakammaṃ kariṃsu. Te attanā patthitameva labhiṃsu. Nāhaṃ mukhaṃ oloketvā dammī’”ti.

Tadā pana tesaṃ āyuttako bimbisāro rājā ahosi, koṭṭhāgāriko visākho upāsako. Tayo rājakumārā tayo jaṭilā ahesuṃ. Tesaṃ kammakārā tadā petesu nibbattitvā sugatiduggativasena saṃsarantā imasmiṃ kappe cattāri buddhantarāni petalokeyeva nibbattiṃsu. Te imasmiṃ kappe sabbapaṭhamaṃ uppannaṃ cattālīsavassasahassāyukaṃ kakusandhaṃ bhagavantaṃ upasaṅkamitvā, “amhākaṃ āhāraṃ labhanakālaṃ ācikkhathā”ti pucchiṃsu. So “mama tāva kāle na labhissatha, mama pacchato mahāpathaviyā yojanamattaṃ abhiruḷhāya koṇāgamano nāma buddho uppajjissati, taṃ puccheyyāthā”ti āha. Te tattakaṃ kālaṃ khepetvā tasmiṃ uppanne taṃ pucchiṃsu. Sopi “mama kāle na labhissatha, mama pacchato mahāpathaviyā yojanamattaṃ abhiruḷhāya kassapo nāma buddho uppajjissati, taṃ puccheyyāthā”ti āha. Te tattakaṃ kālaṃ khepetvā tasmiṃ uppanne taṃ pucchiṃsu. Sopi “mama kāle na labhissatha, mama pana pacchato mahāpathaviyā yojanamattaṃ abhiruḷhāya gotamo nāma buddho uppajjissati, tadā tumhākaṃ ñātako bimbisāro nāma rājā bhavissati, so satthu dānaṃ datvā tumhākaṃ pattiṃ pāpessati, tadā labhissathā”ti āha. Tesaṃ ekaṃ buddhantaraṃ svedivasasadisaṃ ahosi. Te tathāgate uppanne bimbisāraraññā paṭhamadivasaṃ dāne dinne pattiṃ alabhitvā rattibhāge bheravasaddaṃ katvā rañño attānaṃ dassayiṃsu. So punadivase veḷuvanaṃ gantvā tathāgatassa taṃ pavattiṃ ārocesi.

Satthā, “mahārāja, ito dvenavutikappamatthake phussabuddhakāle ete tava ñātakā, bhikkhusaṅghassa dinnadānavattaṃ khāditvā petaloke nibbattitvā saṃsarantā kakusandhādayo buddhe pucchitvā tehi idañcidañca vuttā ettakaṃ kālaṃ tava dānaṃ paccāsīsamānā hiyyo tayā dāne dinne pattiṃ alabhamānā evamakaṃsū”ti āha. “Kiṃ pana, bhante, idānipi dinne labhissantī”ti? “Āma, mahārājā”ti. Rājā buddhappamukhaṃ bhikkhusaṅghaṃ nimantetvā punadivase mahādānaṃ datvā, “bhante, ito tesaṃ petānaṃ dibbaannapānaṃ sampajjatū”ti pattiṃ adāsi, tesaṃ tatheva nibbatti. Punadivase naggā hutvā attānaṃ dassesuṃ. Rājā “ajja, bhante, naggā hutvā attānaṃ dassesun”ti ārocesi. “Vatthāni te na dinnāni, mahārājā”ti. Rājāpi punadivase buddhappamukhassa bhikkhusaṅghassa cīvaradānaṃ datvā, “ito tesaṃ petānaṃ dibbavatthāni hontū”ti pāpesi. Taṅkhaṇaññeva tesaṃ dibbavatthāni uppajjiṃsu. Te petattabhāvaṃ vijahitvā dibbattabhāve saṇṭhahiṃsu. Satthā anumodanaṃ karonto “tirokuṭṭesu tiṭṭhantī”tiādinā (khu. pā. 7.1; pe. va. 14) tirokuṭṭānumodanaṃ akāsi. Anumodanāvasāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi. Iti satthā tebhātikajaṭilānaṃ vatthuṃ kathetvā imampi dhammadesanaṃ āhari.

Aggasāvakā pana, “bhante, kiṃ kariṃsū”ti? “Aggasāvakabhāvāya patthanaṃ kariṃsu”. Ito kappasatasahassādhikassa hi kappānaṃ asaṅkhyeyyassa matthake sāriputto brāhmaṇamahāsālakule nibbatti, nāmena saradamāṇavo nāma ahosi. Moggallāno gahapatimahāsālakule nibbatti, nāmena sirivaḍḍhanakuṭumbiko nāma ahosi. Te ubhopi sahapaṃsukīḷakā sahāyakā ahesuṃ. Tesu saradamāṇavo pitu accayena kusalantakaṃ mahādhanaṃ paṭipajjitvā ekadivasaṃ rahogato cintesi – “ahaṃ idhalokattabhāvameva jānāmi, no paralokattabhāvaṃ. Jātasattānañca maraṇaṃ nāma dhuvaṃ, mayā ekaṃ pabbajjaṃ pabbajitvā mokkhadhammagavesanaṃ kātuṃ vaṭṭatī”ti. So sahāyakaṃ upasaṅkamitvā āha – “samma sirivaḍḍhana, ahaṃ pabbajitvā mokkhadhammaṃ gavesissāmi, tvaṃ mayā saddhiṃ pabbajituṃ sakkhissasi, na sakkhissasī”ti? “Na sakkhissāmi, samma, tvaṃyeva pabbajāhī”ti. So cintesi – “paralokaṃ gacchanto sahāye vā ñātimitte vā gahetvā gato nāma natthi, attanā kataṃ attanova hotī”ti. Tato ratanakoṭṭhāgāraṃ vivarāpetvā kapaṇaddhikavaṇibbakayācakānaṃ mahādānaṃ datvā pabbatapādaṃ pavisitvā isipabbajjaṃ pabbaji. Tassa eko dve tayoti evaṃ anupabbajjaṃ pabbajitā catusattatisahassamattā jaṭilā ahesuṃ. So pañca abhiññā, aṭṭha ca samāpattiyo nibbattetvā tesaṃ jaṭilānaṃ kasiṇaparikammaṃ ācikkhi. Tepi sabbe pañca abhiññā aṭṭha ca samāpattiyo nibbattesuṃ.

Tena samayena anomadassī nāma sammāsambuddho loke udapādi. Nagaraṃ candavatī nāma ahosi, pitā yasavā nāma khattiyo, mātā yasodharā nāma devī, bodhi ajjunarukkho, nisabho ca anomo ca dve aggasāvakā, varuṇo nāma upaṭṭhāko, sundarā ca sumanā ca dve aggasāvikā ahesuṃ. Āyu vassasatasahassaṃ ahosi, sarīraṃ aṭṭhapaññāsahatthubbedhaṃ , sarīrappabhā dvādasayojanaṃ phari, bhikkhusatasahassaparivāro ahosi. So ekadivasaṃ paccūsakāle mahākaruṇāsamāpattito vuṭṭhāya lokaṃ volokento saradatāpasaṃ disvā, “ajja mayhaṃ saradatāpasassaṃ santikaṃ gatapaccayena dhammadesanā ca mahatī bhavissati, so ca aggasāvakaṭṭhānaṃ patthessati, tassa sahāyako sirivaḍḍhanakuṭumbiko dutiyasāvakaṭṭhānaṃ, desanāpariyosāne cassa parivārā catusattatisahassamattā jaṭilā arahattaṃ pāpuṇissanti, mayā tattha gantuṃ vaṭṭatī”ti attano pattacīvaramādāya aññaṃ kañci anāmantetvā sīho viya ekacaro hutvā saradatāpasassa antevāsikesu phalāphalatthāya gatesu “buddhabhāvaṃ me jānātū”ti adhiṭṭhahitvā passantasseva saradatāpasassa ākāsato otaritvā pathaviyaṃ patiṭṭhāsi. Saradatāpaso buddhānubhāvañceva sarīranipphattiñcassa disvā lakkhaṇamante sammasitvā “imehi lakkhaṇehi samannāgato nāma agāramajjhe vasanto rājā hoti cakkavattī, pabbajanto loke vivaṭṭacchado sabbaññubuddho hoti. Ayaṃ puriso nissaṃsayaṃ buddho”ti jānitvā paccuggamanaṃ katvā pañcapatiṭṭhitena vanditvā aggāsanaṃ paññāpetvā adāsi. Nisīdi bhagavā paññatte aggāsane. Saradatāpasopi attano anucchavikaṃ āsanaṃ gahetvā ekamantaṃ nisīdi.

Tasmiṃ samaye catusattatisahassajaṭilā paṇītapaṇītāni ojavantāni phalāphalāni gahetvā ācariyassa santikaṃ sampattā buddhānañceva ācariyassa ca nisinnāsanaṃ oloketvā āhaṃsu – “ācariya , mayaṃ ‘imasmiṃ loke tumhehi mahantataro natthī’ti vicarāma, ayaṃ pana puriso tumhehi mahantataro maññe”ti? “Tātā, kiṃ vadetha, sāsapena saddhiṃ aṭṭhasaṭṭhiyojanasatasahassubbedhaṃ sineruṃ samaṃ kātuṃ icchatha, sabbaññubuddhena saddhiṃ mamaṃ upamaṃ mā karittha puttakā”ti. Atha te tāpasā, “sacāyaṃ ittarasatto abhavissa, amhākaṃ ācariyo na evarūpaṃ upamaṃ āharissa, yāva mahā vatāyaṃ puriso”ti sabbeva pādesu nipatitvā sirasā vandiṃsu. Atha ne ācariyo āha – “tātā, amhākaṃ buddhānaṃ anucchaviko deyyadhammo natthi, satthā ca bhikkhācāravelāyaṃ idhāgato, mayaṃ yathāsatti yathābalaṃ deyyadhammaṃ dassāma, tumhe yaṃ yaṃ paṇītaṃ phalāphalaṃ, taṃ taṃ āharathā”ti āharāpetvā hatthe dhovitvā sayaṃ tathāgatassa patte patiṭṭhāpesi. Satthārā phalāphale paṭiggahitamatte devatā dibbojaṃ pakkhipiṃsu. So tāpaso udakampi sayameva parissāvetvā adāsi. Tato bhattakiccaṃ katvā nisinne satthari sabbe antevāsike pakkositvā satthu santike sāraṇīyakathaṃ kathento nisīdi. Satthā “dve aggasāvakā bhikkhusaṅghena saddhiṃ āgacchantū”ti cintesi. Te satthu cittaṃ ñatvā satasahassakhīṇāsavaparivārā āgantvā satthāraṃ vanditvā ekamantaṃ aṭṭhaṃsu.

Tato saradatāpaso antevāsike āmantesi – “tātā, buddhānaṃ nisinnāsanampi nīcaṃ, samaṇasatasahassānampi āsanaṃ natthi, ajja tumhehi uḷāraṃ buddhasakkāraṃ kātuṃ vaṭṭati, pabbatapādato vaṇṇagandhasampannāni pupphāni āharathā”ti. Kathanakālo papañco viya hoti, iddhimato pana iddhivisayo acinteyyoti muhuttamatteneva te tāpasā vaṇṇagandhasampannāni pupphāni āharitvā buddhānaṃ yojanappamāṇaṃ pupphāsanaṃ paññāpesuṃ. Ubhinnaṃ aggasāvakānaṃ tigāvutaṃ, sesabhikkhūnaṃ aḍḍhayojanikādibhedaṃ, saṅghanavakassa usabhamattaṃ ahosi. “Kathaṃ ekasmiṃ assamapade tāva mahantāni āsanāni paññattānī”ti na cintetabbaṃ. Iddhivisayo hesa. Evaṃ paññattesu āsanesu saradatāpaso tathāgatassa purato añjaliṃ paggayha ṭhito, “bhante, mayhaṃ dīgharattaṃ hitāya sukhāya imaṃ pupphāsanaṃ abhiruhathā”ti āha. Tena vuttaṃ –

“Nānāpupphañca gandhañca, sampādetvāna ekato;

Pupphāsanaṃ paññāpetvā, idaṃ vacanamabravi.

“Idaṃ me āsanaṃ vīra, paññattaṃ tavanucchaviṃ;

Mama cittaṃ pasādento, nisīda pupphamāsane.

“Sattarattindivaṃ buddho, nisīdi pupphamāsane;

Mama cittaṃ pasādetvā, hāsayitvā sadevake”ti.

Evaṃ nisinne satthari dve aggasāvakā sesabhikkhū ca attano attano pattāsane nisīdiṃsu. Saradatāpaso mahantaṃ pupphacchattaṃ gahetvā tathāgatassa matthake dhārento aṭṭhāsi. Satthā “jaṭilānaṃ ayaṃ sakkāro mahapphalo hotū”ti nirodhasamāpattiṃ samāpajji. Satthu samāpattiṃ samāpannabhāvaṃ ñatvā dve aggasāvakāpi sesabhikkhūpi samāpattiṃ samāpajjiṃsu. Tathāgate sattāhaṃ nirodhasamāpattiṃ samāpajjitvā nisinne antevāsikā bhikkhācārakāle sampatte vanamūlaphalāphalaṃ paribhuñjitvā sesakāle buddhānaṃ añjaliṃ paggayha tiṭṭhanti. Saradatāpaso pana bhikkhācārampi agantvā pupphacchattaṃ dhārayamānova sattāhaṃ pītisukhena vītināmesi. Satthā nirodhato vuṭṭhāya dakkhiṇapasse nisinnaṃ paṭhamaaggasāvakaṃ nisabhattheraṃ āmantesi – “nisabha, sakkārakārakānaṃ tāpasānaṃ pupphāsanānumodanaṃ karohī”ti. Thero cakkavattirañño santikā paṭiladdhamahālābho mahāyodho viya tuṭṭhamānaso sāvakapāramiñāṇe ṭhatvā pupphāsanānumodanaṃ ārabhi. Tassa desanāvasāne dutiyasāvakaṃ āmantesi – “tvampi bhikkhu dhammaṃ desehī”ti. Anomatthero tepiṭakaṃ buddhavacanaṃ sammasitvā dhammaṃ kathesi. Dvinnaṃ aggasāvakānaṃ desanāya ekassāpi abhisamayo nāhosi. Atha satthā aparimāṇe buddhavisaye ṭhatvā dhammadesanaṃ ārabhi. Desanāpariyosāne ṭhapetvā saradatāpasaṃ sabbepi catusattatisahassajaṭilā arahattaṃ pāpuṇiṃsu , satthā “etha, bhikkhavo”ti hatthaṃ pasāresi. Tesaṃ tāvadeva kesamassūni antaradhāyiṃsu, aṭṭhaparikkhārā kāye paṭimukkāva ahesuṃ.

Saradatāpaso “kasmā arahattaṃ na patto”ti? Vikkhittacittattā. So kira buddhānaṃ dutiyāsane nisīditvā sāvakapāramiñāṇe ṭhatvā dhammaṃ desayato aggasāvakassa dhammadesanaṃ sotuṃ āraddhakālato paṭṭhāya, “aho vatāhampi anāgate uppajjanakabuddhassa sāsane iminā sāvakena paṭiladdhadhuraṃ labheyyan”ti cittaṃ uppādesi. So tena parivitakkena maggaphalapaṭivedhaṃ kātuṃ nāsakkhi. Tathāgataṃ pana vanditvā sammukhe ṭhatvā āha – “bhante, tumhākaṃ anantarāsane nisinno bhikkhu tumhākaṃ sāsane ko nāma hotī”ti? “Mayā pavattitaṃ dhammacakkaṃ anupavattento sāvakapāramiñāṇassa koṭippatto soḷasa paññā paṭivijjhitvā ṭhito mayhaṃ sāsane aggasāvako nisabho nāma eso”ti. “Bhante, yvāyaṃ mayā sattāhaṃ pupphacchattaṃ dhārentena sakkāro kato, ahaṃ imassa phalena aññaṃ sakkattaṃ vā brahmattaṃ vā na patthemi, anāgate pana ayaṃ nisabhatthero viya ekassa buddhassa aggasāvako bhaveyyan”ti patthanaṃ akāsinti. Satthā “samajjhissati nu kho imassa purisassa patthanā”ti anāgataṃsañāṇaṃ pesetvā olokento kappasatasahassādhikaṃ ekaṃ asaṅkhyeyyaṃ atikkamitvā samijjhanabhāvaṃ addasa. Disvāna saradatāpasaṃ āha – “na te ayaṃ patthanā moghā bhavissati, anāgate pana kappasatasahassādhikaṃ ekaṃ asaṅkhyeyyaṃ atikkamitvā gotamo nāma buddho uppajjissati, tassa mātā mahāmāyā nāma devī bhavissati, pitā suddhodano nāma mahārājā, putto rāhulo nāma, upaṭṭhāko ānando nāma, dutiyaaggasāvako moggallāno nāma, tvaṃ panassa paṭhamaaggasāvako dhammasenāpati sāriputto nāma bhavissasī”ti . Evaṃ tāpasaṃ byākaritvā dhammakathaṃ kathetvā bhikkhusaṅghaparivuto ākāsaṃ pakkhandi.

Saradatāpasopi antevāsikattherānaṃ santikaṃ gantvā sahāyakassa sirivaḍḍhanakuṭumbikassa sāsanaṃ pesesi, “bhante, mama sahāyakassa vadetha, sahāyakena te saradatāpasena anomadassībuddhassa pādamūle anāgate uppajjanakassa gotamabuddhassa sāsane paṭhamaaggasāvakaṭṭhānaṃ patthitaṃ, tvaṃ dutiyaaggasāvakaṭṭhānaṃ patthehī”ti. Evañca pana vatvā therehi puretarameva ekapassena gantvā sirivaḍḍhanassa nivesanadvāre aṭṭhāsi. Sirivaḍḍhano “cirassaṃ vata me ayyo āgato”ti āsane nisīdāpetvā attanā nīcāsane nisinno, “antevāsikaparisā pana vo, bhante, na paññāyatī”ti pucchi. “Āma, samma, amhākaṃ assamaṃ anomadassī buddho āgato, mayaṃ tassa attano balena sakkāraṃ akarimhā, satthā sabbesaṃ dhammaṃ desesi, desanāpariyosāne ṭhapetvā maṃ sesā arahattaṃ patvā pabbajiṃsu. Ahaṃ satthu paṭhamaaggasāvakaṃ nisabhattheraṃ disvā anāgate uppajjanakassa gotamabuddhassa nāma sāsane paṭhamaaggasāvakaṭṭhānaṃ patthesiṃ, tvampi tassa sāsane dutiyaaggasāvakaṭṭhānaṃ patthehī”ti. “Mayhaṃ buddhehi saddhiṃ paricayo natthi, bhante”ti. “Buddhehi saddhiṃ kathanaṃ mayhaṃ bhāro hotu, tvaṃ mahantaṃ sakkāraṃ sajjehī”ti.

Sirivaḍḍhano tassa vacanaṃ sutvā attano nivesanadvāre rājamānena aṭṭhakarīsamattaṃ ṭhānaṃ samatalaṃ kāretvā vālukaṃ okirāpetvā lājapañcamānipupphāni vikirāpetvā nīluppalacchadanaṃ maṇḍapaṃ kāretvā buddhāsanaṃ paññāpetvā sesabhikkhūnampi āsanāni paṭiyādetvā mahantaṃ sakkārasammānaṃ sajjetvā buddhānaṃ nimantanatthāya saradatāpasassa saññaṃ adāsi. Tāpaso buddhappamukhaṃ bhikkhusaṅghaṃ gahetvā tassa nivesanaṃ agamāsi. Sirivaḍḍhanopi paccuggamanaṃ katvā tathāgatassa hatthato pattaṃ gahetvā maṇḍapaṃ pavesetvā paññattāsanesu nisinnassa buddhappamukhassa bhikkhusaṅghassa dakkhiṇodakaṃ datvā paṇītena bhojanena parivisitvā bhattakiccapariyosāne buddhappamukhaṃ bhikkhusaṅghaṃ mahārahehi vatthehi acchādetvā, “bhante, nāyaṃ ārabbho appamattakaṭṭhānatthāya, imināva niyāmena sattāhaṃ anukampaṃ karothā”ti āha. Satthā adhivāsesi. So teneva niyāmena sattāhaṃ mahādānaṃ pavattetvā bhagavantaṃ vanditvā añjaliṃ paggayha ṭhito āha – “bhante, mama sahāyo saradatāpaso yassa satthussa paṭhamaaggasāvako bhaveyyan”ti patthesi, ahampi “tasseva dutiyaaggasāvako bhaveyyan”ti patthemīti.

Satthā anāgataṃ oloketvā tassa patthanāya samijjhanabhāvaṃ disvā byākāsi – “tvaṃ ito kappasatasahassādhikaṃ asaṅkhyeyyaṃ atikkamitvā gotamabuddhassa dutiyaaggasāvako bhavissasī”ti. Buddhānaṃ byākaraṇaṃ sutvā sirivaḍḍhano haṭṭhapahaṭṭho ahosi. Satthāpi bhattānumodanaṃ katvā saparivāro vihārameva gato. “Ayaṃ, bhikkhave, mama puttehi tadā patthitapatthanā. Te yathāpatthitameva labhiṃsu. Nāhaṃ mukhaṃ oloketvā demī”ti.

Evaṃ vutte dve aggasāvakā bhagavantaṃ vanditvā, “bhante, mayaṃ agāriyabhūtā samānā giraggasamajjaṃ dassanāya gatā”ti yāva assajittherassa santikā sotāpattiphalapaṭivedhā sabbaṃ paccuppannavatthuṃ kathetvā, “te mayaṃ, bhante, ācariyassa sañcayassa santikaṃ gantvā taṃ tumhākaṃ pādamūle ānetukāmā tassa laddhiyā nissārabhāvaṃ kathetvā idhāgamane ānisaṃsaṃ kathayimhā. So idāni mayhaṃ antevāsikavāso nāma cāṭiyā udañcanabhāvappattisadiso, na sakkhissāmi antevāsivāsaṃ vasitun”ti vatvā, “ācariya, idāni mahājano gandhamālādihattho gantvā satthārameva pūjessati, tumhe kathaṃ bhavissathā”ti vutte “kiṃ pana imasmiṃ loke paṇḍitā bahū, udāhu dandhā”ti? “Dandhā”ti kathite “tena hi paṇḍitā paṇḍitassa samaṇassa gotamassa santikaṃ gamissanti, dandhā dandhassa mama santikaṃ āgamissanti, gacchatha tumhe”ti vatvā “āgantuṃ na icchi, bhante”ti. Taṃ sutvā satthā, “bhikkhave, sañcayo attano micchādiṭṭhitāya asāraṃ sāroti, sārañca asāroti gaṇhi. Tumhe pana attano paṇḍitatāya sārañca sārato, asārañca asārato ñatvā asāraṃ pahāya sārameva gaṇhitthā”ti vatvā imā gāthā abhāsi –

11.

“Asāre sāramatino, sāre cāsāradassino;

Te sāraṃ nādhigacchanti, micchāsaṅkappagocarā.

12.

“Sārañca sārato ñatvā, asārañca asārato;

Te sāraṃ adhigacchanti, sammāsaṅkappagocarā”ti.

Tattha asāre sāramatinoti cattāro paccayā, dasavatthukā micchādiṭṭhi, tassā upanissayabhūtā dhammadesanāti ayaṃ asāro nāma, tasmiṃ sāradiṭṭhinoti attho. Sāre cāsāradassinoti dasavatthukā sammādiṭṭhi, tassā upanissayabhūtā dhammadesanāti ayaṃ sāro nāma, tasmiṃ “nāyaṃ sāro”ti asāradassino. Te sāranti te pana taṃ micchādiṭṭhiggahaṇaṃ gahetvā ṭhitā kāmavitakkādīnaṃ vasena micchāsaṅkappagocarā hutvā sīlasāraṃ, samādhisāraṃ, paññāsāraṃ, vimuttisāraṃ, vimuttiñāṇadassanasāraṃ, “paramatthasāraṃ, nibbānañca nādhigacchan”ti. Sārañcāti tameva sīlasārādisāraṃ “sāro nāmāyan”ti, vuttappakārañca asāraṃ “asāro ayan”ti ñatvā. Te sāranti te paṇḍitā evaṃ sammādassanaṃ gahetvā ṭhitā nekkhammasaṅkappādīnaṃ vasena sammāsaṅkappagocarā hutvā taṃ vuttappakāraṃ sāraṃ adhigacchantīti.

Gāthāpariyosāne bahū sotāpattiphalādīni pāpuṇiṃsu. Sannipatitānaṃ sātthikā dhammadesanā ahosīti.

Sāriputtattheravatthu aṭṭhamaṃ.

[AI翻译]

8. 舍利弗长老的故事

导师住在竹林精舍时，针对上首弟子们报告删阇耶（Sañcaya）没有前来一事，说了这则法语：“于无实义者，思惟有实义……”（Asāre sāramatino...）。

以下是其详细故事：我们的导师在距今十万劫再加四个无数劫之上，生于名叫阿摩罗婆提（Amaravatī）的城市，是一位名为须弥陀（Sumedho）的婆罗门青年。他在精通所有技艺后，父母去世，他舍弃了数以亿计的财富，出家为仙人，住在喜马拉雅山中。他修成了禅那和神通，能以神通在空中行走。当他看到人们正在为燃灯十力（Dīpaṅkara Dasabala，即燃灯佛）从须达沙那（Sudassana）精舍进入兰摩瓦提（Rammavatī）城而清扫道路时，自己也拿起工具参与清扫一处地方。在他还没清扫完时，导师（燃灯佛）已经到来。他便将自己作为桥梁，在泥泞中铺上自己的鹿皮衣，俯卧在地，心想：“愿导师和他的弟子僧团不要踩在泥泞上，而是踩着我走过去。”导师一见到他，便授记道：“这是一位菩萨（未来佛）。在未来十万劫再加四个无数劫结束时，他将成为名为乔达摩（Gotama）的佛陀。”在此之后，他又从拘留孙（Koṇḍañño）、弥勒（Maṅgalo）、须摩那（Sumano）、离婆多（Revato）、须毗多（Sobhito）、阿那婆达西（Anomadassī）、波陀摩（Padumo）、那罗陀（Nārado）、波陀摩多罗（Padumuttaro）、须弥陀（Sumedho）、须迦陀（Sujāto）、毗耶达西（Piyadassī）、阿陀达西（Atthadassī）、法见（Dhammadassī）、悉达多（Siddhattho）、帝沙（Tisso）、弗沙（Phusso）、毗婆尸（Vipassī）、尸弃（Sikhī）、毗舍浮（Vessabhū）、迦叶（Kassapo）这二十三位照亮世间的佛陀处获得授记。他圆满了“十波罗蜜、十增上波罗蜜、十胜义波罗蜜”共三十波罗蜜，在成为毗输安呾罗（Vessantara）王子时， совершил великие даяния, сотрясающие землю, отдал своих детей и жену, и в конце жизни переродился в Тушита-дэвалоке (兜率天). Там он пробыл до конца своего срока жизни, и тогда десять тысяч мировых систем собрались, и божества сказали:

“时机已到，天人中的大雄，请降生于母胎中；

度脱天人世间，请证悟不死的境界。” (《佛种姓经》1.67)

听到这话后，他思索道：

“观察时间、地点、洲域、家族以及母亲；

这五大观察后，伟大的声誉者才降生。”

他作了五种伟大的观察，然后从兜率天命终，投生于释迦王族，十个月后从母胎诞生。十六岁时，在巨大的财富中成长，逐渐达到壮年。他在适合三季居住的三座宫殿中，享受着如同天界之乐的王家富贵。一次去御花园游玩时，依次见到老、病、死这三位天使，生起了强烈的震撼（厌离心），便返回。第四次出游时，见到一位出家人，心想：“出家真是好啊！”便生起了对出家的向往。他前往御花园，在那里度过了一天。坐在吉祥莲池边时，由毗首羯磨（Vissakamma）天子化作理发师为他整理仪容。听到罗睺罗王子出生的消息，知道（父子）亲情的力量强大，心想：“趁这束缚尚未增长，我必须斩断它。”傍晚进入城市时，听到名为基萨·乔达弥（Kisāgotamī）的姑母之女吟唱此偈：

“寂静啊，那位母亲，寂静啊，那位父亲；

寂静啊，那位妻子，有这样一位丈夫。”

他听到这首偈颂，心想：“她让我听到了‘寂静’（nibbuta）这个词。”于是解下珍珠项链送给她，回到自己的宫殿。坐在华丽的床上，看到熟睡的舞女们姿态不雅，心生厌离。他叫醒阐陀（Channa），命人牵来骏马犍陟（Kaṇḍaka），骑上马，由阐陀陪伴，在万千世界天神的簇拥下，毅然出家（大出离）。在阿诺玛（Anomā）河边剃度出家，然后逐渐走到王舍城（Rājagaha）。在那里托钵乞食后，坐在班达瓦（Paṇḍava）山的山坡上。摩揭陀国王（频毗娑罗）邀请他接受王国，他拒绝了，并与国王约定，在他证得一切智（成佛）后，会回到自己的国土。他又去拜访阿罗罗（Āḷāra）和优陀伽（Udaka），但对从他们那里学到的特殊境界并不满意。他花了六年时间进行大苦行。在毗舍佉月圆之日（卫塞节）的清晨，吃了须迦塔（Sujātā）供养的乳糜，将金钵放入尼连禅（Nerañjarā）河中让其漂流，然后在尼连禅河边的大森林中，以各种禅定度过了白天的时光。傍晚时分，从割草人须提耶（Sotthiya）那里得到吉祥草，受到龙王迦罗（Kāḷa）的赞颂，登上菩提座，铺好吉祥草，发誓：“只要我的心未能从诸漏（烦恼）中无取着地解脱，我就不从此座起身。”然后面朝东方坐下。在太阳尚未落山时，就摧破了魔罗的军队。在初夜时分证得宿命通（回忆过去生世的智慧），在中夜时分证得天眼通（观察众生死生轮回的智慧），在后夜时分即将结束时，将智慧导入缘起法（Paccayākāra），在黎明升起时，证得了圆满具足十力、四无畏等一切功德的无上正等正觉智（Sabbaññutaññāṇa，一切智）。他在菩提树下度过了七个七天（四十九天）。在第八个七天，坐在阿阇波罗尼俱律陀树（Ajapālanigrodha）下，反思法的深奥性，生起不乐意说法的倾向。这时，娑婆世界主大梵天（Sahampati Brahma）带领一万个世界的大梵天众前来，请求他说法。佛陀以佛眼观察世间，接受了梵天的请求。他思索：“我应先向谁说法呢？”观察到阿罗罗和优陀伽已经去世，便忆念起五比丘（Pañcavaggiya）曾多方帮助过自己。于是从座位起身，前往迦尸城（Kāsipura，即波罗奈）。在途中与优波迦（Upaka）交谈。在阿沙陀月圆之日（Āsāḷhipuṇṇamā，通常是七月月圆日），抵达仙人堕处（Isipatana）的鹿野苑（Migadāya），即五比丘的住处。他让他们放弃了不恰当的称呼方式，并为以阿若憍陈如（Aññātakoṇḍañña）为首的十八俱胝（一俱胝为一千万）梵天众开示了甘露法门，转动了法轮（初转法轮）。转动无上法轮后，在（当月）第五天，使所有这五位比丘都证得了阿罗汉果。就在同一天，他看到耶舍（Yasa）居士子具有得度的根基。当晚，耶舍因厌离而离家出走，佛陀见到他，招呼道：“来吧，耶舍！”就在那个晚上使他证得预流果，第二天使他证得阿罗汉果。随后，又度化了他的五十四位同伴，以“善来比丘”（ehi bhikkhu）的方式让他们出家，并使他们证得阿罗汉果。

就这样，当世间有了六十一位阿罗汉时，佛陀结束雨安居并举行自恣（Pavāretvā）后，派遣六十位比丘向四方游化，说道：“诸比丘，去游化吧！为了众生的利益安乐。”（Caratha, bhikkhave, cārikaṃ bahujanahitāya）。他自己则前往优楼频螺（Uruvelā）。在途中，于迦波尸迦林（Kappāsikavanasaṇḍa），度化了三十位贤种（Bhaddavaggiya）青年。其中最后一位证得预流果，最上者证得阿那含果。佛陀也以“善来比丘”的方式让他们全部出家，并派遣他们向各方游化。佛陀自己则前往优楼频螺，在那里示现了一千五百种神通，度化了以优楼频螺迦叶（Uruvelakassapa）为首、拥有一千结发（Jaṭila）弟子的三兄弟及其所有弟子。也以“善来比丘”的方式让他们出家，然后带他们到伽耶山顶（Gayāsīsa）坐下，通过《燃烧经》（Ādittapariyāya）的开示（《大品》54；《相应部》4.28），使他们全部证得阿罗汉果。然后，他被这一千位阿罗汉围绕，心想：“我要去履行对频毗娑罗王的承诺。”于是前往王舍城郊外的杖林园（Laṭṭhivanuyyāna）。国王听说“导师来了”，便与十二那由他（一那由他有争议，可指亿或更大单位）的婆罗门和居士一同前来。佛陀为国王作了甜美的佛法开示，使国王和十一那由他的人证得了预流果，使一那由他的人安立于三皈依中。第二天，帝释天（Sakka）化作青年婆罗门形象前来赞颂佛陀的功德。佛陀进入王舍城，在王宫用完餐后，接受了竹林精舍（Veḷuvanārāma）的供养，并在那里安住下来。在那里，舍利弗（Sāriputta）和目犍连（Moggallāna）前来拜见了他。

以下是其详细经过：在佛陀尚未出世时，王舍城附近有两个婆罗门村，分别是优波提舍村（Upatissagāma）和拘律陀村（Kolitagāma）。在优波提舍村，一位名叫萨莉（Sāri）的婆罗门女怀胎的同一天，拘律陀村一位名叫莫嘎利（Moggali）的婆罗门女也怀孕了。据说这两个家族世代友好，直到第七代都是如此。她们两人在同一天举行了护胎仪式。十个月后，两人都生下了儿子。在命名日，萨莉婆罗门女的儿子因为是优波提舍村望族的儿子，所以取名为优波提舍（Upatissa）；另一位因为是拘律陀村望族的儿子，所以取名为拘律陀（Kolita）。他们两人长大后，精通了所有技艺。优波提舍青年去河边或园林游玩时，有五百乘金色轿子随行；拘律陀青年则有五百乘骏马所拉的战车随行。两人都各自拥有五百名青年作为随从。在王舍城，每年都会举行名为“山顶盛会”（Giraggasamajja）的节日。他们两人的座位总是安排在一起。两人一同坐着观看盛会，在引人发笑的地方发笑，在令人感动的地方感动，在适合布施的地方布施。就这样，有一天他们观看盛会时，由于智慧已经成熟，不像以前那样，在引人发笑的地方发笑，在令人感动的地方感动，或在适合布施的地方布施了。两人都这样想：“这里有什么值得看的呢？所有这些人不到百年都将不复存在。我们应该去寻找一种解脱之法。”他们带着这样的思绪坐着。然后拘律陀对优波提舍说：“朋友优波提舍，你今天不像往常那样高兴，现在看起来心事重重，你在思考什么呢？”“朋友拘律陀，观看这些（表演）没有实质意义，这是无益的。我们应该去寻找自己的解脱之法。”我就是这样想着坐在这里。你又为何心事重重呢？”他也说了同样的话。优波提舍知道他与自己的想法一致，便说：“我们两人想得都对。既然要寻求解脱之法，我们就应该出家。我们去谁那里出家呢？”

那时，有一位名叫删阇耶（Sañcayo）的游方僧（Paribbājako）住在王舍城，拥有众多游方僧弟子。他们决定：“我们去他那里出家。”于是遣散了那五百名青年随从，说：“你们带着轿子和战车回去吧。”两人乘一轿一车前往删阇耶处出家。从他们出家之时起，删阇耶获得了极大的利养和声誉。他们没过多久就完全掌握了删阇耶的学说，便问：“老师，您所知的就只有这些，还是有更高深的法呢？”删阇耶回答说：“就只有这些，你们已经全部知道了。”他们心想：“既然如此，在他这里修习梵行就没有意义了。我们出家是为了寻找解脱之法，在他这里是无法实现的。赡部洲（Jambudīpa，指南亚次大陆，即印度）如此广大，我们周游村镇、城市、都城，一定能找到一位宣说解脱之法的老师。”从那时起，只要听说哪里有博学的沙门或婆罗门，他们就去那里进行讨论。别人无法回答他们提出的问题，而他们却能解答别人的问题。就这样遍访了整个赡部洲后，他们又回到了原来的地方，并约定：“朋友拘律陀，我们之中谁先证得不死（甘露，指涅槃），谁就告知另一个人。”

在他们作此约定并安住期间，导师（佛陀）按照前述的顺序来到了王舍城，接受了竹林精舍的供养，并住在竹林精舍。那时，被派遣去宣扬三宝功德，“诸比丘，去游化吧，为了众生的利益”（Caratha, bhikkhave, cārikaṃ bahujanahitāya）的六十一位阿罗汉中，属于五比丘之一的阿说示长老（Assajitthera）返回到了王舍城。第二天清晨，他拿着钵和袈裟进入王舍城乞食。当时，优波提舍游方僧也于清晨用完餐，正前往游方僧的住所，看见了长老，心想：“我从未见过像这样出色的出家人。世间若有阿罗汉或已证入阿罗汉道的人，这位比丘一定是其中之一。我应该走近这位比丘，问他：‘贤友，您是为何而出家？谁是您的导师？您信奉谁的法？’”但他又转念一想：“现在问这位比丘问题不是时候，他正进入村落乞食。我应该跟在他后面，这是寻求真理者所知的途径。”于是，他看到长老乞食完毕，正走向某个地方，并看出他想坐下休息，便拿出自己的游方僧坐具铺好递给他。长老用完餐后，他又用自己的水壶递上水。

就这样履行了弟子对老师的义务后，他与用完餐的长老进行了亲切的交谈，然后这样说道：“贤友，您的诸根（感官）非常清净，肤色纯净明亮。贤友，您是为何而出家？谁是您的导师？您信奉谁的法？”长老心想：“这些游方僧是佛法的反对者，我要向他展示佛法的深奥。”为了显示自己是新学，他说：“贤友，我是新出家者，刚刚来到这个法和律中不久，我还不能详细地解说佛法。”游方僧（优波提舍）心想：“我名叫优波提舍，您尽力说一点或多一点都行，用百种、千种方法去理解是我的责任。”于是说道：

“说少或说多，请但说其义；

我唯求其义，何需多言辞？”（《大品》60）

听他这样说后，长老便说了：“诸法从因生…”（Ye dhammā hetuppabhavā…）（《大品》60；《长老譬喻经》1.1.286）这首偈颂。游波提舍只听了前两句，就在具足千种方法的预流果（初果）上安立了；后两句是在证得预流果时听完的。他证得预流果后，知道上面还有更高的境界尚未达到，便思量“此处必有因缘”，于是对长老说：“尊者，请不必再继续说法了，到此即可。我们的导师住在哪里？”“贤友，在竹林精舍。”“那么，尊者，请您先行一步。我有一位同伴，我们曾互相约定：‘我们之中谁先证得不死，谁就告知另一个人。’我要去履行那个承诺，带上同伴，沿着您来的路去拜见导师。”说完，他以五体投地的方式顶礼长老双足，右绕三匝，送别长老后，便朝着游方僧的住所走去。

这时，拘律陀游方僧远远看见他走来，心想：“今天我同伴的面色不像往常，他一定证得了不死（甘露）。”便问他是否证得了不死。他也回答说：“是的，贤友，我已证得不死。”并为他诵出那首偈颂。偈颂结束时，拘律陀也安立于预流果，问道：“朋友，我们的导师究竟住在哪里？”“朋友，据说在竹林精舍，这是我们的老师阿说示长老告诉我的。”“那么，朋友，我们走吧，去拜见导师！”舍利弗长老（指优波提舍，后来的舍利弗）向来都非常尊敬老师，因此对同伴这样说：“朋友，我们证得的不死之法，也应该告诉我们的老师删阇耶游方僧。如果他能理解，就会证悟；如果不能证悟，他也会相信我们而前往导师那里。听闻佛陀的说法后，他就能证得道果。”于是两人一同前往删阇耶处。

删阇耶一见到他们就问：“孩子们，你们找到宣说不死之道的导师了吗？”“是的，老师，找到了。佛陀已出现于世，法已出现于世，僧团已出现于世。您在空虚无实中徘徊，所以请来吧，我们一起去导师那里。”“你们去吧，我去不了。”“为什么呢？”“我作为大众的老师四处游化，如果去做他的弟子，就像大水罐变成了小水瓢一样。我不能去做弟子。”“老师，请不要这样。”“算了，孩子们，你们去吧，我去不了。”“老师，从佛陀出世之时起，大众都会手持香花等物前去供养他，我们也要去那里。您该怎么办呢？”“孩子们，这世上是愚笨的人多，还是聪明的人多？”“老师，愚笨的人多，聪明的人很少。”“那么，孩子们，聪明的人会去聪明的沙门乔达摩那里，愚笨的人会来到愚笨的我这里。你们去吧，我不去。”他们说：“老师，您会明白的。”然后就离开了。他们走后，删阇耶的弟子也散了，刹那间，住所变得空空荡荡。他看到空荡的住所，口吐热血。与他们一同离开的五百名游方僧中，有二百五十人又回到了删阇耶那里。于是，他们（舍利弗和目犍连）便带着自己（剩下的）二百五十位弟子一同前往竹林精舍。

导师正坐在四众弟子中间说法，远远看见他们走来，便对比丘们说：“诸比丘，这两位同伴，拘律陀和优波提舍来了。他们将成为我的上首弟子，一对贤善的弟子。”他们向导师顶礼后，坐在一旁。坐定后，对世尊这样说：“尊者，愿我们能在世尊座下出家，获得具足戒。”世尊说：“来吧，比丘们！法已善说，为彻底灭尽苦而修习梵行吧！”他们所有人都立刻变成了如同具有六十年戒腊的长老一般，具足神通化现的钵和袈裟。

然后，导师根据他们及其随行者的根基，继续开示佛法。除了两位上首弟子外，其余的人都证得了阿罗汉果。但两位上首弟子的上面三层道果尚未圆满。为什么呢？因为他们所修的弟子波罗蜜（Sāvakapāramī）智慧非常广大。尊者大目犍连（Mahāmoggallāna）在出家后的第七天，住在摩揭陀国一个叫卡拉瓦拉（Kallavāla）的小村庄附近。当他被昏沉睡眠（thinamiddha）困扰时，受到导师的警策，便克服了昏沉睡眠。就在听闻如来所传授的界业处（dhātukammaṭṭhāna，一种禅修方法）时，圆满了上面三层道果，达到了弟子波罗蜜智慧的顶峰。舍利弗长老则在出家半个月后，与导师一同住在王舍城附近的猪掘洞（Sūkarakhataleṇa）中。当佛陀为他的外甥长爪（Dīghanakha）游方僧宣说《受蕴经》（Vedanāpariggahasutta）时，他随顺经文运用智慧，如同享用别人为他准备好的食物一般，也达到了弟子波罗蜜智慧的顶峰。有人问：尊者（舍利弗）智慧广大，为何比大目犍连更晚证得弟子波罗蜜智慧呢？答：因为准备工作（parikamma）更为宏大。就像贫穷的人想去任何地方，很快就能出发；而国王则需要准备象、车等浩大的仪仗才能出行。此事也应作如是理解。

就在那天，导师在竹林精舍渐增影（Vaḍḍhamānakacchāya）处召集弟子大会，授予两位长老上首弟子的地位，并诵读了波罗提木叉（Pātimokkha，戒本）。比丘们议论纷纷：“导师是看情面来分配职务。授予上首弟子地位，理应先给最早出家的五比丘；若不考虑他们，也该给耶舍长老为首的五十五位比丘；若不考虑他们，也该给贤种（Bhaddavaggiya）的三十人；若不考虑他们，也该给优楼频螺迦叶等三兄弟。但他却越过这么多大长老，把上首弟子地位给了最后出家的两人，这是看情面给的。”导师问：“诸比丘，你们在说什么？”听他们说了事情原委后，导师说：“诸比丘，我并非看情面分配职务，而是根据他们各自所发的愿望而给予的。阿若憍陈如（Aññātakoṇḍañña）曾在一次收割中九次供养初熟的谷物，但他当时祈求的并非上首弟子地位，而是祈求最先证悟无上之法——阿罗汉果，所以我给予了他所求的。”“世尊，那是什么时候的事呢？”“诸比丘，你们想听吗？”“是的，尊者。”于是世尊讲述了过去的故事：

“诸比丘，距今九十一劫前，毗婆尸（Vipassī）世尊出现于世。当时有大迦罗（Mahākāḷa）和小迦罗（Cūḷakāḷa）两兄弟，是家主，他们种植了大片的稻田。有一天，小迦罗去稻田，摘下一株含苞的稻穗（sāligabbha，指未成熟的稻谷）尝了尝，味道非常甜美。他便想将这稻穗供养给以佛陀为首的僧团。于是去见哥哥说：‘哥哥，我们把稻穗摘下来，做成适合供养佛陀的食物，来供养吧。’‘你说什么，弟弟？用稻穗做供养，过去从未有过，将来也不会有。不要毁坏庄稼。’尽管被这样说，他还是再三请求。哥哥便说：‘那么，把稻田分成两份，不要动我的那份，在你自己的那份田里，你想怎么做就怎么做吧。’他说了声‘好’，便划分了田地，请求许多人帮忙，摘下稻穗，用纯牛奶（无水）煮熟，加入酥油、蜂蜜、糖等调制，供养给以佛陀为首的比丘僧团。用餐结束后，他发愿说：‘尊者，愿我这次殊胜的供养，能成为我最先证悟无上之法的助缘。’导师说：‘如是成就！’并为他作了随喜（祝福）。

他回到田里观看，只见整片田地都长满了如同装饰华盖般的稻穗，心中生起五种喜悦（pañcavidhapīti），心想：‘我真有福报啊！’于是在制作‘扑突咖’（puthuka，一种扁米食品）时，供养了‘扑突咖’的初份（puthukaggaṃ）；与村民一起供养了名为‘谷物初份’（aggasassadānaṃ）的供养；在收割时供养了‘收割初份’（lāyanaggaṃ）；在捆扎时供养了‘捆扎初份’（veṇaggaṃ）；在堆积稻束等时供养了‘稻束初份’（kalāpaggaṃ）；以及‘打谷场初份’（khalaggaṃ）、‘打谷场器具初份’（khalabhaṇḍaggaṃ）、‘谷仓初份’（koṭṭhagganti）。就这样，在一次收割中，他九次供养了初熟（或最优）的部分（aggadānaṃ）。每一次供养后，他所取走的地方都重新长满了，庄稼收成特别好。法确实能保护奉行法的人。所以世尊说：

‘法能保护行法者，

善行之法带来乐；

此即善行法之利，

行法者不堕恶趣。’（《长老偈》303；《本生经》1.10.102）

“就这样，他在毗婆尸正等正觉佛的时代，为了祈求最先证悟无上之法，九次作了初份供养。而在距今十万劫之前的莲花上（Padumuttara）正等正觉佛时代，在罕萨瓦底城（Haṃsavatī），他也曾作了七天的大布施，并在那位世尊足下俯首发愿，只求最先证悟无上之法。因此，这是我根据他所发的愿而给予的。诸比丘，我并非看情面而给予。”

“尊者，那以耶舍居士子为首的五十五人又做了什么业呢？”“他们也曾在一位佛陀座下发愿证得阿罗汉果，做了许多福德善业。后来在没有佛陀出世的时期，他们转生为同伴，结伴行善，并照料无人认领的尸体。有一天，他们看到一个怀孕的妇女去世了，便说‘我们来火化她吧’，将尸体抬到墓地。留下五个人说‘你们来火化’，其余的人则进入了村庄。耶舍青年用尖木刺穿尸体，翻来覆去地进行火化，由此生起了不净想（asubhasaññā）。他也向其余四人展示：‘朋友们，看这具尸体，皮肉处处破损溃烂，如同杂色牛一般，污秽、恶臭、令人厌恶。’他们也由此生起了不净想。这五个人回到村里，告诉了其他的同伴。耶舍青年则回到家中，告诉了父母和妻子。他们所有人都修习了不净观。这就是他们的往昔业因。正因为如此，耶舍在女眷的住所中生起了墓地想（susānasaññā，视其为不净），也因为这个助缘，所有人都证得了殊胜的果位。所以，他们也是得到了自己所发的愿。我并非看情面而给予。”

“尊者，那贤种（Bhaddavaggiya）的同伴们又做了什么业呢？”“他们也曾在过去诸佛座下发愿证得阿罗汉果，积累了福德。后来在没有佛陀出世的时期，转生为三十个浪子（dhuttā），听闻了‘秃顶者教言’（Tuṇḍilovāda，可能指某种道德劝诫），在六万年的时间里守护了五戒。所以，他们也是得到了自己所发的愿。我并非看情面而给予。”

“尊者，那优楼频螺迦叶等人又做了什么业呢？”“他们也是发愿证得阿罗汉果而积累了福德。距今九十二劫前，有提舍（Tisso）和弗沙（Phusso）两位佛陀出世。弗沙佛的父亲是名叫马辛陀（Mahindo）的国王。当弗沙佛证得正等正觉后，国王的小儿子成了他的第一上首弟子，国师（Purohita）的儿子成了第二上首弟子。国王去拜见导师，看着他们说：‘我的大儿子是佛陀，小儿子是第一上首弟子，国师的儿子是第二上首弟子’，心想：‘佛陀是我的，法是我的，僧团是我的。南无世尊、阿罗汉、正等正觉者！’他如此感叹三次，然后俯伏在导师足下，说：‘尊者，我现在已是九万岁高龄，正是该安享晚年的时候了。我不愿再去别人家门口，只要我活着，请您慈悲接受我四种资具（生活必需品）的供养。’他得到承诺后，便一直坚持供养佛陀。国王还有其他的儿子。其中，大儿子有五百勇士随从，二儿子有三百，小儿子有二百。他们想：‘我们也想供养哥哥（指佛陀）。’便向父亲请求机会，但没有得到允许。他们再三请求，仍未获准。后来边境发生叛乱，他们被派去平定。平定边境后，回到父亲身边。父亲拥抱亲吻他们，说：‘孩子们，我给你们一个恩赐（varaṃ，愿望）。’

“他们说：‘好的，天神（指国王）！’表示接受了恩赐。几天后，父亲说：‘孩子们，来领取你们的恩赐吧。’他们说：‘天神，我们别无所求，只希望从今以后由我们来供养哥哥（佛陀）。请把这个作为我们的恩赐吧。’‘不行，孩子们。’‘那如果不允许永远供养，就请允许我们供养七年吧，天神。’‘不行，孩子们。’‘那么六年、五年、四年、三年、两年、一年呢？天神。’‘不行，孩子们。’‘那么，天神，七个月呢？’‘六个月、五个月、四个月、三个月呢？天神。’‘不行，孩子们。’‘好吧，天神，那我们每人供养一个月，总共三个月，可以吗？’‘好的，孩子们，那么你们就供养三个月吧。’国王说道。他们很高兴，向国王行礼后，回到了自己的住处。他们三兄弟共用一个仓库管理员（koṭṭhāgāriko）和一个财务官（āyuttako），后者有十二那由他的随从。他们把这两人叫来，说：‘我们在这三个月里，将受持十戒，身穿两件袈裟，与导师同住。你们要负责准备好足够的供养，每天为九万比丘和一千勇士提供所有食物和饮料。从现在起，我们不会再过问任何事。’

“他们三个人带着一千随从，受持了十戒，穿上袈裟，就住在寺院里。仓库管理员和财务官一起，轮流从三兄弟的仓库中取出物资进行供养。但那些工匠的儿子们因为需要粥饭等食物而哭闹。他们就在比丘僧团到来之前，先把粥饭等分给那些孩子。等到比丘僧团用完餐后，就没有任何剩余的食物了。他们心想：‘剩下的留给孩子们吧’，自己也拿来吃了。看到美味的食物，他们没能忍住。这些人总共有八万四千人。他们吃了本应供养僧团的食物，身坏命终之后，投生到了饿鬼界（pettivisaye）。而那三兄弟和他们的一千随从则命终后生到了天界。他们在天界和人间之间轮回流转了九十二劫。‘就这样，那三兄弟当时为了发愿证得阿罗汉果而行了善业。他们得到了自己所发的愿。我并非看情面而给予。’”

那时，他们的财务官就是（现在的）频毗娑罗（Bimbisāra）王，仓库管理员就是（现在的）毗舍佉（Visākho）优婆塞。三位王子就是（现在的）三位结发外道（Jaṭilā，指优楼频螺迦叶三兄弟）。他们的那些工匠，当时投生为饿鬼后，在善趣和恶趣中轮回流转，在这个劫中，经历了四个佛陀出世的时期，都一直生在饿鬼道。在这个劫中，他们去拜见最早出现、寿命四万岁的迦叶孙陀（Kakusandha）世尊，问道：“请告诉我们何时才能得到食物？”佛陀说：“在我的时代你们得不到。我之后，当大地增高一由旬时，将有拘那含牟尼（Koṇāgamano）佛出世，你们去问他吧。”他们等待了那么久，等到拘那含牟尼佛出世后，又去问他。他也说：“在我的时代你们得不到。我之后，当大地增高一由旬时，将有迦叶（Kassapo）佛出世，你们去问他吧。”他们又等待了那么久，等到迦叶佛出世后，又去问他。他也说：“在我的时代你们得不到。我之后，当大地增高一由旬时，将有名为乔达摩（Gotamo）的佛陀出世。那时，你们的亲戚将是名叫频毗娑罗（Bimbisāro）的国王。他会向导师作供养，并将功德回向给你们，那时你们就能得到了。”对他们来说，一个佛陀出世的间隔就像一天那么长。当如来（乔达摩佛）出世后，频毗娑罗王在第一天作了供养，但他们没有得到功德回向。夜晚，他们发出恐怖的声音，向国王显现自身。国王第二天去竹林精舍，将此事禀告了如来。

导师说：“大王，距今九十二劫之前的弗沙佛时代，这些人是您的亲戚。他们因为吃了供养比丘僧团的食物而投生饿鬼道，轮回至今。他们曾询问过迦叶孙陀等佛陀，得到了这样的答复，一直期待着您的供养。昨天您作了供养，但没有得到功德回向，所以他们才这样做。”“那么，尊者，现在再作供养，他们能得到吗？”“是的，大王。”国王便邀请了以佛陀为首的比丘僧团，第二天作了大供养，并回向说：“尊者，愿这些饿鬼因此获得天上的饮食。”他们立刻就得到了。又过了一天，他们赤身裸体地显现出来。国王禀告说：“尊者，今天他们赤身裸体地显现出来。”“大王，那是因为没有给他们布施衣服。”国王又在第二天向以佛陀为首的比丘僧团供养了袈裟，并回向说：“愿这些饿鬼因此获得天上的衣服。”刹那间，他们就获得了天上的衣服。他们脱离了饿鬼身，安立于天人身。导师为他们作随喜开示时，念诵了以“墙外（Tirokuṭṭesu tiṭṭhanti）…”开头的（《小诵经》7.1；《饿鬼事》14）《墙外经》随喜文。随喜开示结束时，八万四千众生证得了法眼净（dhamma-cakkhuṃ udapādi，指初果）。就这样，导师讲述了三兄弟结发外道的故事，并引出了这则法语。

又有人问：“尊者，那上首弟子们（舍利弗和目犍连）又做了什么呢？”“他们发了成为上首弟子的愿望。”距今十万劫再加一个无数劫之上，舍利弗出生在一个大婆罗门富豪家族，名叫萨拉达（Sarada）青年。目犍连出生在一个大居士富豪家族，名叫西利瓦德纳（Sirivaḍḍhana）居士。他们两人是从小一起玩耍的朋友。其中，萨拉达青年在父亲去世后继承了巨大的财富。一天，他独自静处时思索：“我只知道此生的存在，不知道来世的存在。而生者的死亡是必然的。我应该出家一次，去寻求解脱之法。”他去找朋友说：“朋友西利瓦德纳，我要出家寻求解脱之法，你能和我一起出家吗？”“朋友，我不能。你自己出家吧。”他想：“去往来世，是不能带着朋友或亲戚一起去的。自己所作的业终归是自己的。”于是，他打开宝库，向贫困者、乞丐等广行布施，然后进入山脚，出家为仙人。跟随他出家的结发外道弟子，从一个、两个、三个……逐渐增加到七万四千人。他自己证得了五神通和八禅定，并教导那些结发外道弟子修习禅那（kasiṇaparikamma）。他们也都证得了五神通和八禅定。

那时，有名为阿诺玛达西（Anomadassī）的正等正觉佛出现于世。都城名为月光城（Candavatī），父亲是名叫亚萨瓦（Yasavā）的刹帝利，母亲是名叫亚索达拉（Yasodharā）的王后，菩提树是阿说他树（ajuna），尼萨巴（Nisabho）和阿诺玛（Anomo）是两位上首弟子，瓦鲁那（Varuṇo）是侍者，孙陀罗（Sundarā）和须摩那（Sumanā）是两位上首女弟子。佛陀寿命十万岁，身高五十八肘，身光遍照十二由旬，常随比丘十万众。有一天，佛陀在黎明时分从大悲定中出定，观察世间，看到了萨拉达仙人，心想：“今天我去萨拉达仙人那里，将会有一场盛大的法会，他会发愿成为上首弟子，他的朋友西利瓦德纳居士会发愿成为第二上首弟子。在他听法结束时，他的七万四千结发弟子将证得阿罗汉果。我应该去那里。”于是他拿起自己的钵和袈裟，没有召唤任何人，如狮子独行般，在萨拉达仙人的弟子们外出采摘果实时，用意念加持“愿他知道我的佛陀身份”，就在萨拉达仙人注视下，从空中降落，站立在地上。萨拉达仙人看到佛陀的威仪和圆满的身相，审视了（三十二）相好特征，心想：“具足这些相好的人，若在家则成为转轮圣王，若出家则成为揭开世间（无明）覆盖的一切智佛。此人必定是佛陀无疑。”于是上前迎接，以五体投地的方式顶礼，并铺设上座请佛陀坐下。世尊在铺好的上座上坐下。萨拉ダ仙人也拿了适合自己的座位，坐在一旁。

这时，七万四千结发外道弟子带着精选的、富有营养的各种果实回到老师身边。他们看到佛陀和老师坐在一起，便说：“老师，我们一直认为在这世上没有比您更伟大的人了，但这个人看起来比您更伟大？”“孩子们，你们说什么呢？想用芥子与高达六十八万由旬的须弥山相比吗？不要拿我和一切智佛相比，孩子们。”那些仙人想：“如果这是一位普通人，我们的老师不会作这样的比喻。这个人真是伟大啊！”于是都俯伏在地，以头顶礼。然后老师对他们说：“孩子们，我们没有适合供养佛陀的物品，而导师又是在乞食的时间来到这里。我们尽力供养一些物品吧。你们去把那些色香俱佳的果实拿来。”他让人取来果实，洗净双手，亲自将果实放入如来的钵中。就在导师接过果实的那一刻，天神们加入了天界的甘露。仙人也亲自过滤了水供养给佛陀。用餐完毕，导师坐定后，仙人召集所有弟子，在导师面前进行友好的交谈。导师心想：“愿两位上首弟子和比丘僧团一同前来。”他们了知导师的心意，便带领十万漏尽（烦恼断尽）的阿罗汉前来，向导师顶礼后，站在一旁。

然后，萨拉达仙人对弟子们说：“孩子们，佛陀坐的座位太低了，而且十万沙门也没有座位。今天你们应该对佛陀作盛大的供养。去从山脚下采摘色香俱佳的鲜花来。”（虽然详细描述会很冗长）但对于有神通者来说，神通境界是不可思议的。片刻之间，那些仙人就采来了色香俱佳的鲜花，为佛陀铺设了一个方圆一由旬的花座。为两位上首弟子铺设了方圆三伽浮他（gāvuta，长度单位）的花座，为其余比丘铺设了半由旬等不同大小的花座，为僧团中最年轻的比丘铺设了方圆一优萨巴（usabha，长度单位）的花座。“如何在一个修行处所铺设如此巨大的座位呢？”这不应思议，因为这是神通的境界。座位铺好后，萨拉达仙人站在如来面前，合掌说道：“尊者，为了我长远的利益和安乐，请登上这个花座吧。”正如经中所说：

“收集种种花与香，

合在一起精心制；

铺设庄严花法座，

仙人说出此言辞。

“此座为我所铺设，

英雄！与您正相宜；

令我心生欢喜故，

请坐此鲜花座上。

“佛陀安坐花座上，

七日七夜入禅定；

令我心意得清净，

亦令天人皆欢喜。”

就这样，导师坐定后，两位上首弟子和其余比丘也各自坐在相应的座位上。萨拉达仙人则手持一把巨大的花伞，举在如来头顶上方站立着。导师心想：“愿这些结发外道的供养能获得大果报。”于是进入了灭尽定（nirodhasamāpatti）。了知导师入定后，两位上首弟子和其余比丘也都入定了。在如来入灭尽定静坐的七天里，他的弟子们在乞食时间到来时，以森林中的根、果等为食，其余时间则合掌面向佛陀站立。而萨拉达仙人则连乞食也不去，一直举着花伞，在喜悦和安乐中度过了七天。导师从灭尽定出定后，对坐在右侧的第一上首弟子尼萨巴长老说：“尼萨巴，请为这些作供养的仙人们作花座供养的随喜开示吧。”长老如同从转轮圣王那里获得巨大赏赐的大将一般，心生欢喜，安住于弟子波罗蜜智慧中，开始了花座供养的随喜开示。在他开示结束后，导师又对第二上首弟子说：“比丘，你也来说法吧。”阿诺玛长老（Anomatthera）便总摄三藏佛语，进行了说法。尽管两位上首弟子都作了开示，但没有一个人证得道果。于是，导师安住于无量的佛陀境界中，开始了说法。说法结束时，除了萨拉达仙人外，所有七万四千结发外道都证得了阿罗汉果。导师伸出手说：“来吧，比丘们！”他们的头发胡须立刻消失，八种资具（僧侣必需品）自动穿戴在身上。

萨拉达仙人为何没有证得阿罗汉果呢？因为心散乱了。原来，当他看到坐在佛陀旁边第二个座位上的上首弟子，安住于弟子波罗蜜智慧中说法时，从开始听法的那一刻起，他就生起了这样的念头：“啊！愿我将来也能在未来出世的佛陀的教法中，获得这位弟子所得到的地位！”因为这个念头，他未能证得道果。他向如来顶礼后，站在面前问道：“尊者，坐在您旁边座位上的比丘，在您的教法中是何等地位呢？”“他随转我所转动的法轮，达到了弟子波罗蜜智慧的顶峰，证得了十六种智慧而安住，他是我教法中的上首弟子，名叫尼萨巴。”“尊者，我这七天来举着花伞所作的供养，我不祈求以此功德获得帝释天或梵天的果报，只愿将来能像这位尼萨巴长老一样，成为某位佛陀的上首弟子。”他如此发了愿。导师运用预知未来的智慧观察：“这个人的愿望能否实现呢？”他看到，在经过十万劫再加一个无数劫之后，他的愿望将会实现。看到之后，导师对萨拉达仙人说：“你的这个愿望不会落空。未来，经过十万劫再加一个无数劫之后，将有名为乔达摩（Gotamo）的佛陀出世。他的母亲将是名叫摩诃摩耶（Mahāmāyā）的王后，父亲是名叫净饭（Suddhodano）的大王，儿子名叫罗睺罗（Rāhulo），侍者名叫阿难（Ānando），第二上首弟子名叫目犍连（Moggallāno）。而你，将成为他的第一上首弟子，法将（Dhammasenāpati），名叫舍利弗（Sāriputto）。”如此为仙人授记后，导师说法完毕，便与比丘僧团一同腾空而去。

萨拉达仙人也去到他原来的弟子长老们那里，派人给他的朋友西利瓦德纳居士带去消息：“尊者们，请告诉我的朋友：‘你的朋友萨拉达仙人已在阿诺玛达西佛足下发愿，要在未来出世的乔达摩佛的教法中成为第一上首弟子。你也发愿成为第二上首弟子吧。’”说完这话，他自己则比长老们先行一步，从另一条路来到西利瓦德纳的家门口站定。西利瓦德纳心想：“啊！尊者好久才来一次！”便请他在座位上坐下，自己则坐在较低的座位上，问道：“尊者，您的弟子们怎么不见了？”“是的，朋友。阿诺玛达西佛来到了我们的修行处。我们尽力对他作了供养。导师为所有人说法，说法结束后，除了我之外，其余的人都证得阿罗汉果并出家了。我看到导师的第一上首弟子尼萨巴长老，便发愿在未来出世的名叫乔达摩佛的教法中成为第一上首弟子。你也发愿成为他教法中的第二上首弟子吧。”“尊者，我与佛陀没有交情啊。”“与佛陀沟通的事交给我，你准备盛大的供养吧。”

西利瓦德纳听了他的话，在自家门前清理出一片方圆八卡里萨（karīsa，面积单位）的皇家标准土地，使其平整，铺上沙子，撒上炒米和五色花，搭建了一个用蓝莲花覆盖的凉棚，设置了佛陀的座位，也为其余比丘准备了座位，准备了盛大的供养和礼敬，然后向萨拉达仙人发出信号，邀请佛陀前来。仙人便带领以佛陀为首的比丘僧团来到了他的住所。西利瓦德纳也上前迎接，从如来手中接过钵，引入凉棚。待以佛陀为首的比丘僧团在铺设好的座位上坐定后，他奉上净水，用精美的食物供养，用餐结束后，又用贵重的衣物供养了以佛陀为首的比丘僧团，然后说道：“尊者，这次供养并非小事，请慈悲应允，以同样的方式接受七天的供养吧。”导师默许了。他便以同样的方式举行了七天的大布施，然后向世尊顶礼，合掌站立说道：“尊者，我的朋友萨拉达仙人发愿要成为那位导师的第一上首弟子，我也发愿成为他的第二上首弟子。”

导师观察未来，看到他的愿望能够实现，便授记道：“你将在距今十万劫再加一个无数劫之后，成为乔达摩佛的第二上首弟子。”听到佛陀的授记，西利瓦德纳欢喜踊跃。导师也作了斋后随喜开示，然后与随从一同回到了精舍。“诸比丘，这就是我的儿子们（指弟子）当时所发的愿望。他们得到了自己所求的。我并非看情面而给予。”

听完这番话，两位上首弟子向世尊顶礼，说道：“尊者，我们还是在家人的时候，曾去观看山顶盛会……”一直说到从阿说示长老（Assajitthera）那里听闻法义证得预流果的整个现代事件，然后说：“尊者，我们去了老师删阇耶那里，想带他来您足下，向他说明了他所持见解的无实义，以及来此处的利益。但他却说：‘我现在去做弟子，就像大水罐变成了小水瓢一样，我不能去做弟子。’我们又说：‘老师，现在大众都会手持香花等物前来供养导师，您该怎么办呢？’他反问：‘这世上是聪明人多，还是愚笨的人多？’我们回答：‘愚笨的人多。’他说：‘那么聪明的人会去聪明的沙门乔达摩那里，愚笨的人会来到愚笨的我这里。你们去吧。’他不愿前来，尊者。”听了这话，导师说：“诸比丘，删阇耶因为自己的错误见解，把无实义的当作有实义，把有实义的当作无实义。而你们则因为自己的智慧，了知了实义之所以为实义，无实义之所以为无实义，舍弃了无实义，而把握了实义。”说完，便诵出这些偈颂：

11.

“于无实义者，思惟有实义；于有实义者，反见无实义；

彼等住邪思，终不能达实。

12.

“知实义为实，知无实为无；

彼等住正思，必定能达实。”

此中，“asāre sāramatino”意为：四种资具（衣食住药）、十事邪见（否定因果轮回等）以及作为其基础的（邪）说法，这被称为“无实义”（asāra），对此持有“实义”见解（sāradiṭṭhino）。“sāre cāsāradassino”意为：十事正见（肯定因果轮回等）以及作为其基础的（正）说法，这被称为“实义”（sāra），对此持有“这不是实义”的见解（asāradassino）。“Te sāraṃ nādhigacchanti”意为：那些执持邪见的人，由于欲寻思（kāmavitakka）等的影响，住于邪思惟（micchāsaṅkappagocarā），因此不能证得戒的实义（sīlasāraṃ）、定的实义（samādhisāraṃ）、慧的实义（paññāsāraṃ）、解脱的实义（vimuttisāraṃ）、解脱知见（vimuttiñāṇadassana）的实义，以及“胜义谛的实义（paramatthasāraṃ）、涅槃（nibbānañca）”。“Sārañca sārato ñatvā”意为：了知上述的戒实义等为“实义”（sāro nāmāyan’ti），并且了知上述所说的无实义为“无实义”（asāro ayan’ti）。“Te sāraṃ adhigacchanti”意为：那些具足智慧、执持正见的人，由于出离寻思（nekkhammasaṅkappa）等的影响，住于正思惟（sammāsaṅkappagocarā），因此能够证得上述所说的实义。

偈颂结束时，许多人证得了预流果等道果。这次对集会大众的说法非常有益。

舍利弗长老的故事第八则终。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/1. Yamakavagga 双品 (Dhp 1, 1-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.9 Nandattheravatthu 难陀出家 (Dhp 1.9, 13-14)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

13.

Yathā agāraṃ ducchannaṃ, vuṭṭhī samativijjhati;

Evaṃ abhāvitaṃ cittaṃ, rāgo samativijjhati.

☸---------------------------------------------------------------------

一三 盖得粗劣的房屋，必定会被雨水渗透漏湿；同样地，没有修习的心，贪欲就会渗透进来。

☸.....................................................................

难陀为了女人修行

贪欲占据不知修心的人，

一如雨水滴进屋顶损坏的房子。 (偈 13)

☸*********************************************************************

14.

Yathā agāraṃ suchannaṃ, vuṭṭhī na samativijjhati;

Evaṃ subhāvitaṃ cittaṃ, rāgo na samativijjhati.

☸---------------------------------------------------------------------

一四 盖得精良的房屋，不会被雨水渗透漏湿；同样地，善于修习的心，贪欲就不会渗透进来。

☸.....................................................................

贪欲无法占据善于修心的人，

一如雨水无法滴进屋顶完好的房子。 (偈 14)

有一次佛陀停留在王舍城的竹林精舍。这时候，他的父亲净饭王不断派人来请他回 国，佛陀就与一大群阿罗汉弟子一齐回国，抵达迦毗罗卫城时，佛陀向亲戚们说毗输安 呾啰王子本生谭，第二天他进入城内，并念诵以“人应觉醒，不应精神恍惚”开头的偈语。净饭王听完这偈语后，就证得预流果，后来，抵达王宫时，佛陀又念诵以“人应奉 行法”开头的偈语，这次，净饭王证得一来果。而在供养之后，他又叙说月紧那罗本生谭，用来说明他未出家时妻子的德行。

第三天，全国人都在庆祝王子难陀─佛陀同母异父弟弟的婚礼，佛陀到难陀的房间化缘， 并把钵递给难陀后，就离开了。难陀只好追随佛陀，希望把钵归还给佛陀，因为不归还 钵是失礼的，这时候，身为新娘的嘉娜帕达卡娅妮公主看见难陀追随佛陀出去，也赶忙 跑出来，并且大声呼叫难陀快点回来。但难陀一路追随佛陀到精舍，并立即出家为比丘 。后来，佛陀等人移往舍卫城的祗树给孤独园，这时候，难陀却心生不满，精神恍惚， 认为僧伽生活了无生趣。同时，他念念不忘未婚妻在婚礼当日呼唤他回去的情景，他渴 望还俗。

佛陀明白难陀的心念之后，通过神通，让难陀看见忉利天美丽的女天神们，这些女 天神远比难陀未婚妻漂亮，佛陀告诉难陀，如果他能精进修持佛法的话，其中一位女天神将是他的妻子；其他的比丘讥笑，难陀像个佣工，为了一个女人而修行，难陀因此苦 恼，感到羞辱。所以独自到僻静的地方努力修行，最后证得阿罗汉果，这时候，他的心 中没有任何的执着，自然地也没有丝毫的欲念。佛陀从一开始就预知这一切了。

其他不知情的比丘再次问难陀感觉如何？难陀回答他们说，他不再迷恋世俗的生活 了。这些比丘不相信他的话，就向佛陀谈及此事，佛陀说，以前难陀就像屋顶损坏的房子，但现在，他已经证悟，像屋顶坚固的房子，自从看见忉利天美丽女天神那天起，难 陀就努力修行，希望能解脱轮回。最后，佛陀确认难陀已经彻底明白四圣谛，而证得比 丘的最终目的，成为阿罗汉。佛陀说完后，众多比丘受益良多，并了悟佛法。

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【Dhammapada-aṭṭhakathā 法句经义注】

9. Nandattheravatthu

Yathāagāranti imaṃ dhammadesanaṃ satthā jetavane viharanto āyasmantaṃ nandaṃ ārabbha kathesi.

Satthā hi pavattitavaradhammacakko rājagahaṃ gantvā veḷuvane viharanto – “puttaṃ me ānetvā dassethā”ti suddhodanamahārājena pesitānaṃ sahassasahassaparivārānaṃ dasannaṃ dūtānaṃ sabbapacchato gantvā arahattappattena kāḷudāyittherena gamanakālaṃ ñatvā maggavaṇṇaṃ vaṇṇetvā vīsatisahassakhīṇāsavaparivuto kapilapuraṃ nīto ñātisamāgame pokkharavassaṃ atthuppattiṃ katvā vessantarajātakaṃ (jā. 2.22.1655 ādayo) kathetvā punadivase piṇḍāya paviṭṭho, “uttiṭṭhe nappamajjeyyā”ti (dha. pa. 168) gāthāya pitaraṃ sotāpattiphale patiṭṭhāpetvā, “dhammañcare”ti (dha. pa. 169) gāthāya mahāpajāpatiṃ sotāpattiphale, rājānañca sakadāgāmiphale patiṭṭhāpesi. Bhattakiccāvasāne pana rāhulamātuguṇakathaṃ nissāya candakinnarījātakaṃ (jā. 1.14.18 ādayo) kathetvā tato tatiyadivase nandakumārassa abhisekagehappavesanavivāhamaṅgalesu pavattamānesu piṇḍāya pavisitvā nandakumārassa hatthe pattaṃ datvā maṅgalaṃ vatvā uṭṭhāyāsanā pakkamanto nandakumārassa hatthato pattaṃ na gaṇhi. Sopi tathāgatagāravena “pattaṃ vo, bhante, gaṇhathā”ti vattuṃ nāsakkhi. Evaṃ pana cintesi – “sopānasīse pattaṃ gaṇhissatī”ti. Satthā tasmimpi ṭhāne na gaṇhi. Itaro “sopānapādamūle gaṇhissatī”ti cintesi. Satthā tatthāpi na gaṇhi. Itaro “rājaṅgaṇe gaṇhissatī”ti cintesi. Satthā tatthāpi na gaṇhi. Kumāro nivattitukāmo aruciyā gacchanto satthugāravena “pattaṃ gaṇhathā”ti vattuṃ na sakkoti. “Idha gaṇhissati, ettha gaṇhissatī”ti cintento gacchati.

Tasmiṃ khaṇe aññā itthiyo taṃ disvā janapadakalyāṇiyā ācikkhiṃsu – “ayye, bhagavā nandakumāraṃ gahetvā gato, tumhehi taṃ vinā karissatī”ti. Sā udakabindūhi paggharanteheva aḍḍhullikhitehi kesehi vegena gantvā, “tuvaṭaṃ kho, ayyaputta, āgaccheyyāsī”ti āha. Taṃ tassā vacanaṃ tassa hadaye tiriyaṃ patitvā viya ṭhitaṃ. Satthāpissa hatthato pattaṃ aggaṇhitvāva taṃ vihāraṃ netvā, “pabbajissasi nandā”tiāha. So buddhagāravena “na pabbajissāmī”ti avatvā, “āma, pabbajissāmī”ti āha. Satthā “tena hi nandaṃ pabbājethā”ti āha. Satthā kapilapuraṃ gantvā tatiyadivase nandaṃ pabbājesi.

Sattame divase rāhulamātā kumāraṃ alaṅkaritvā bhagavato santikaṃ pesesi – “passa, tāta, etaṃ vīsatisahassasamaṇaparivutaṃ suvaṇṇavaṇṇaṃ brahmarūpivaṇṇaṃ samaṇaṃ, ayaṃ te pitā, etassa mahantā nidhikumbhiyo ahesuṃ. Tyāssa nikkhamanato paṭṭhāya na passāma, gaccha naṃ dāyajjaṃ yācassu – ‘ahaṃ , tāta, kumāro, abhisekaṃ patvā cakkavattī bhavissāmi, dhanena me attho, dhanaṃ me dehi. Sāmiko hi putto pitusantakassā’”ti. Kumāro bhagavato santikaṃ gantvāva pitusinehaṃ paṭilabhitvā haṭṭhacitto “sukhā te, samaṇa, chāyā”ti vatvā aññampi bahuṃ attano anurūpaṃ vadanto aṭṭhāsi. Bhagavā katabhattakicco anumodanaṃ katvā uṭṭhāyāsanā pakkāmi. Kumāropi “dāyajjaṃ me, samaṇa, dehi, dāyajjaṃ me, samaṇa, dehī”ti bhagavantaṃ anubandhi. Bhagavāpi kumāraṃ na nivattāpesi. Parijanopi bhagavatā saddhiṃ gacchantaṃ nivattetuṃ nāsakkhi. Iti so bhagavatā saddhiṃ ārāmameva agamāsi.

Tato bhagavā cintesi – “yaṃ ayaṃ pitusantakaṃ dhanaṃ icchati, taṃ vaṭṭānugataṃ savighātaṃ, handassa bodhitale paṭiladdhaṃ sattavidhaṃ ariyadhanaṃ demi, lokuttaradāyajjassa naṃ sāmikaṃ karomī”ti. Atha kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi – “tena hi tvaṃ, sāriputta, rāhulakumāraṃ pabbājehī”ti. Thero kumāraṃ pabbājesi. Pabbajite ca pana kumāre rañño adhimattaṃ dukkhaṃ uppajji. Taṃ adhivāsetuṃ asakkonto bhagavato nivedetvā, “sādhu, bhante, ayyā, mātāpitūhi ananuññātaṃ puttaṃ na pabbājeyyun”ti varaṃ yāci. Bhagavā tassa taṃ varaṃ datvā punekadivasaṃ rājanivesane katapātarāso ekamantaṃ nisinnena raññā, “bhante, tumhākaṃ dukkarakārikakāle ekā devatā maṃ upasaṅkamitvā, ‘putto te kālakato’ti āha. Ahaṃ tassā vacanaṃ asaddahanto ‘na mayhaṃ putto bodhiṃ appatvā kālaṃ karotī’ti paṭikkhipin”ti vutte – “idāni kiṃ saddahissatha, pubbepi aṭṭhikāni dassetvā, ‘putto te mato’ti vutte na saddahitvā”ti imissā atthuppattiyā mahādhammapālajātakaṃ (jā. 1.10.92 ādayo) kathesi. Gāthāpariyosāne rājā anāgāmiphale patiṭṭhahi. Iti bhagavā pitaraṃ tīsu phalesu patiṭṭhāpetvā bhikkhusaṅghaparivuto punadeva rājagahaṃ gantvā tato anāthapiṇḍikena sāvatthiṃ āgamanatthāya gahitapaṭiñño niṭṭhite jetavane vihāre tattha gantvā vāsaṃ kappesi.

Evaṃ satthari jetavane viharante āyasmā nando ukkaṇṭṭhitvā bhikkhūnaṃ etamatthaṃ ārocesi – “anabhirato ahaṃ, āvuso, brahmacariyaṃ carāmi, na sakkomi brahmacariyaṃ sandhāretuṃ, sikkhaṃ paccakkhāya hīnāyāvattissāmī”ti. Bhagavā taṃ pavattiṃ sutvā āyasmantaṃ nandaṃ pakkosāpetvā etadavoca – “saccaṃ kira tvaṃ, nanda, sambahulānaṃ bhikkhūnaṃ evaṃ ārocesi – ‘anabhirato, āvuso, brahmacariyaṃ carāmi, na sakkomi brahmacariyaṃ sandhāretuṃ, sikkhaṃ paccakkhāya hīnāyāvattissāmī’”ti? “Evaṃ, bhante”ti. “Kissa pana tvaṃ, nanda, anabhirato brahmacariyaṃ carasi, na sakkosi brahmacariyaṃ sandhāretuṃ, sikkhaṃ paccakkhāya hīnāyāvattissasī”ti? “Sākiyānī maṃ, bhante, janapadakalyāṇī gharā nikkhamantassa aḍḍhullikhitehi kesehi apaloketvā maṃ etadavoca – ‘tuvaṭaṃ kho, ayyaputta, āgaccheyyāsī’ti, so kho ahaṃ, bhante, taṃ anussaramāno anabhirato brahmacariyaṃ carāmi, na sakkomi brahmacariyaṃ sandhāretuṃ, sikkhaṃ paccakkhāya hīnāyāvattissāmī”ti.

Atha kho bhagavā āyasmantaṃ nandaṃ bāhāyaṃ gahetvā iddhibalena tāvatiṃsadevalokaṃ ānento antarāmagge ekasmiṃ jhāmakkhette jhāmakhāṇuke nisinnaṃ chinnakaṇṇanāsanaṅguṭṭhaṃ ekaṃ paluṭṭhamakkaṭiṃ dassetvā tāvatiṃsabhavane sakkassa devarañño upaṭṭhānaṃ āgatāni kakuṭapādāni pañca accharāsatāni dassesi. Kakuṭapādānīti rattavaṇṇatāya pārevatapādasadisapādāni. Dassetvā ca panāha – “taṃ kiṃ maññasi, nanda, katamā nu kho abhirūpatarā vā dassanīyatarā vā pāsādikatarā vā sākiyānī vā janapadakalyāṇī, imāni vā pañca accharāsatāni kakuṭapādānī”ti? Taṃ sutvā āha – “seyyathāpi sā, bhante, chinnakaṇṇanāsanaṅguṭṭhā paluṭṭhamakkaṭī, evameva kho, bhante, sākiyānī janapadakalyāṇī, imesaṃ pañcannaṃ accharāsatānaṃ upanidhāya saṅkhyampi na upeti, kalampi na upeti, kalabhāgampi na upeti. Atha kho imāneva pañca accharāsatāni abhirūpatarāni ceva dassanīyatarāni ca pāsādikatarāni cā”ti. “Abhirama, nanda, abhirama, nanda, ahaṃ te pāṭibhogo pañcannaṃ accharāsatānaṃ paṭilābhāya kakuṭapādānan”ti. “Sace me, bhante bhagavā, pāṭibhogo pañcannaṃ accharāsatānaṃ paṭilābhāya kakuṭapādānaṃ, abhiramissāmahaṃ, bhante, bhagavati brahmacariye”ti.

Atha kho bhagavā āyasmantaṃ nandaṃ gahetvā tattha antarahito jetavaneyeva pāturahosi. Assosuṃ kho bhikkhū, “āyasmā kira nando bhagavato bhātā mātucchāputto accharānaṃ hetu brahmacariyaṃ carati. Bhagavā kirassa pāṭibhogo pañcannaṃ accharāsatānaṃ paṭilābhāya kakuṭapādānan”ti. Atha kho āyasmato nandassa sahāyakā bhikkhū āyasmantaṃ nandaṃ bhatakavādena ca upakkitakavādena ca samudācaranti, “bhatako kirāyasmā nando, upakkitako kirāyasmā nando, accharānaṃ hetu brahmacariyaṃ carati. Bhagavā kirassa pāṭibhogo pañcannaṃ accharāsatānaṃ paṭilābhāya kakuṭapādānan”ti. Atha kho āyasmā nando sahāyakānaṃ bhikkhūnaṃ bhatakavādena ca upakkitakavādena ca aṭṭiyamāno harāyamāno jigucchamāno eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto na cirasseva yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi, “khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi. Aññataro ca kho panāyasmā nando arahataṃ ahosi.

Athekā devatā rattibhāge sakalaṃ jetavanaṃ obhāsetvā satthāraṃ upasaṅkamitvā vanditvā ārocesi – “āyasmā, bhante, nando bhagavato bhātā mātucchāputto āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti. Bhagavatopi kho ñāṇaṃ udapādi “nando āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti. Sopāyasmā nando tassā rattiyā accayena bhagavantaṃ upasaṅkamitvā vanditvā etadavoca – “yaṃ me, bhante, bhagavā pāṭibhogo pañcannaṃ accharāsatānaṃ paṭilābhāya kakuṭapādānaṃ, muñcāmahaṃ, bhante, bhagavantaṃ etasmā paṭissavā”ti. “Mayāpi kho te, nanda, cetasā ceto paricca vidito ‘nando āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’ti. Devatāpi me etamatthaṃ ārocesi – ‘āyasmā, bhante, nando āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’ti. Yadeva kho te, nanda, anupādāya āsavehi cittaṃ vimuttaṃ, athāhaṃ mutto etasmā paṭissavā”ti. Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Yassa nittiṇṇo paṅko, maddito kāmakaṇṭako;

Mohakkhayaṃ anuppatto, sukhadukkhesu na vedhatī sa bhikkhū”ti. (udā. 22);

Athekadivasaṃ bhikkhū taṃ āyasmantaṃ nandaṃ pucchiṃsu – “āvuso nanda, pubbe tvaṃ ‘ukkaṇṭhitomī’ti vadesi, idāni te kathan”ti? “Natthi me, āvuso, gihibhāvāya ālayo”ti. Taṃ sutvā bhikkhū – “abhūtaṃ āyasmā nando katheti, aññaṃ byākaroti, atītadivasesu ‘ukkaṇṭhitomhī’ti vatvā idāni ‘natthi me gihibhāvāya ālayo’ti kathetī”ti gantvā bhagavato etamatthaṃ ārocesuṃ. Bhagavā “bhikkhave, atītadivasesu nandassa attabhāvo ducchannagehasadiso ahosi, idāni succhannagehasadiso jāto. Ayañhi dibbaccharānaṃ diṭṭhakālato paṭṭhāya pabbajitakiccassa matthakaṃ pāpetuṃ vāyamanto taṃ kiccaṃ patto”ti vatvā imā gāthā abhāsi –

13.

“Yathā agāraṃ ducchannaṃ, vuṭṭhī samativijjhati;

Evaṃ abhāvitaṃ cittaṃ, rāgo samativijjhati.

14.

“Yathā agāraṃ succhannaṃ, vuṭṭhī na samativijjhati;

Evaṃ subhāvitaṃ cittaṃ, rāgo na samativijjhatī”ti.

Tattha agāranti yaṃkiñci gehaṃ. Ducchannanti viraḷacchannaṃ chiddāvachiddaṃ. Samativijjhatīti vassavuṭṭhi vinivijjhati. Abhāvitanti taṃ agāraṃ vuṭṭhi viya bhāvanāya rahitattā abhāvitaṃ cittaṃ rāgo samati vijjhati. Na kevalaṃ rāgova, dosamohamānādayo sabbakilesā tathārūpaṃ cittaṃ ativiya vijjhantiyeva. Subhāvitanti samathavipassanābhāvanāhi subhāvitaṃ. Evarūpaṃ cittaṃ succhannaṃ gehaṃ vuṭṭhi viya rāgādayo kilesā ativijjhituṃ na sakkontīti.

Gāthāpariyosāne bahū sotāpattiphalādīni pāpuṇiṃsu. Mahājanassa desanā sātthikā ahosi.

Atha kho bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ, “āvuso, buddhā nāma acchariyā, janapadakalyāṇiṃ nissāya ukkaṇṭhito nāmāyasmā nando satthārā devaccharā āmisaṃ katvā vinīto”ti. Satthā āgantvā – “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā, “imāya nāmā”ti vutte, “na, bhikkhave, idāneva , pubbepesa mayā mātugāmena palobhetvā vinītoyevā”ti vatvā atītaṃ āhari –

Atīte bārāṇasiyaṃ brahmadatte rajjaṃ kārente bārāṇasivāsī kappaṭo nāma vāṇijo ahosi. Tasseko gadrabho kumbhabhāraṃ vahati, ekadivasena satta yojanāni gacchati. So ekasmiṃ samaye gadrabhabhārakehi saddhiṃ takkasilaṃ gantvā yāva bhaṇḍassa vissajjanaṃ, tāva gadrabhaṃ carituṃ vissajjesi. Athassa so gadrabho parikhāpiṭṭhe caramāno ekaṃ gadrabhiṃ disvā upasaṅkami. Sā tena saddhiṃ paṭisanthāraṃ karontī āha – “kuto āgatosī”ti? “Bārāṇasito”ti. “Kena kammenā”ti? “Vāṇijjakammenā”ti. “Kittakaṃ bhāraṃ vahasī”ti ? “Kumbhabhāran”ti? “Ettakaṃ bhāraṃ vahanto kati yojanāni gacchasī”ti? “Satta yojanānī”ti. “Gatagataṭṭhāne te kāci pādaparikammapiṭṭhiparikammakarā atthī”ti? “Natthī”ti. “Evaṃ sante mahādukkhaṃ nāma anubhosī”ti? “Kiñcāpi hi tiracchānagatānaṃ pādaparikammādikārakā nāma natthi, kāmasaṃyojanaghaṭṭanatthāya pana evarūpaṃ kathaṃ kathesi”? So tassā kathāya ukkaṇṭhi. Kappaṭopi bhaṇḍaṃ vissajjetvā tassa santikaṃ āgantvā – “ehi, tāta, gamissāmā”ti āha. “Gacchatha tumhe, nāhaṃ gamissāmī”ti. Atha naṃ punappunaṃ yācitvā, “anicchantaṃ paribhāsetvā naṃ nessāmī”ti cintetvā gāthamāha –

“Patodaṃ te karissāmi, sāḷasaṅgulikaṇṭakaṃ;

Sañchindissāmi te kāyaṃ, evaṃ jānāhi gadrabhā”ti.

Taṃ sutvā gadrabho “evaṃ sante ahampi te kattabbaṃ jānissāmī”ti vatvā imaṃ gāthamāha –

“Patodaṃ me karissasi, soḷasaṅgulikaṇṭakaṃ;

Purato patiṭṭhahitvāna, uddharitvāna pacchato;

Dantaṃ te pātayissāmi, evaṃ jānāhi kappaṭā”ti.

Taṃ sutvā vāṇijo – “kena nu kho kāraṇena esa evaṃ vadatī”ti cintetvā, ito cito ca olokento taṃ gadrabhiṃ disvā, “imāyesa evaṃ sikkhāpito bhavissati, ‘evarūpiṃ nāma te gadrabhiṃ ānessāmī’ti mātugāmena naṃ palobhetvā nessāmī”ti imaṃ gāthamāha –

“Catuppadiṃ saṅkhamukhiṃ, nāriṃ sabbaṅgasobhiniṃ;

Bhariyaṃ te ānayissāmi, evaṃ jānāhi gadrabhā”ti.

Taṃ sutvā tuṭṭhacitto gadrabho imaṃ gāthamāha –

“Catuppadiṃ saṅkhamukhiṃ, nāriṃ sabbaṅgasobhiniṃ;

Bhariyaṃ me ānayissasi, evaṃ jānāhi kappaṭa;

Kappaṭa bhiyyo gamissāmi, yojanāni catuddasā”ti.

Atha naṃ kappaṭo, “tena hi ehī”ti gahetvā sakaṭṭhānaṃ agamāsi. So katipāhaccayena naṃ āha – “nanu maṃ tumhe ‘bhariyaṃ te ānayissāmī’ti avocutthā”ti? “Āma, vuttaṃ, nāhaṃ attano kathaṃ bhindissāmi, bhariyaṃ te ānessāmi, vetanaṃ pana tuyhaṃ ekakasseva dassāmi, tuyhaṃ vetanaṃ dutiyassa pahotu vā mā vā, tvameva jāneyyāsi. Ubhinnaṃ pana vo saṃvāsamanvāya puttā vijāyissanti, tehipi bahūhi saddhiṃ tuyhaṃ taṃ pahotu vā mā vā, tvameva jāneyyāsī”ti. Gadrabho tasmiṃ kathenteyeva anapekkho ahosi.

Satthā imaṃ dhammadesanaṃ āharitvā, “tadā, bhikkhave, gadrabhī janapadakalyāṇī ahosi, gadrabho nando, vāṇijo ahameva. Evaṃ pubbepesa mayā mātugāmena palobhetvā vinīto”ti jātakaṃ niṭṭhāpesīti.

Nandattheravatthu navamaṃ.

[AI翻译]

9. 难陀长老的故事

“如同房屋……”这句法句，是导师住在祗树给孤独园时，针对尊者难陀而说的。

原来，导师初转无上法轮后，前往王舍城，住在竹林精舍。当时，净饭大王派了一千随从的十位使者来，说：“请把我的儿子带来给我看。”在所有使者之后前往、已证得阿罗汉果的迦留陀夷长老，了知了出发的时机，赞叹了路途景色后，世尊由两万漏尽阿罗汉围绕，被带到了迦毗罗城。在亲族集会上，以下宝雨为缘起，讲述了《毗输安呾啰本生》（本生经 2.22.1655 等）。第二天入城乞食时，以“应起不放逸” (法句168) 这首偈颂，使父亲安住于须陀洹果；以“应行法” (法句169) 这首偈颂，使摩诃波阇波提夫人安住于须陀洹果，使国王安住于斯陀含果。用餐结束后，则依据罗睺罗母亲功德的谈论，讲述了《月紧那罗本生》（本生经 1.14.18 等）。然后第三天，在难陀王子的加冕、入宫和婚礼庆典正在进行时，世尊入城乞食，将钵递到难陀王子手中，说了祝福的话，从座位起身离开时，并没有从难陀王子手中取回钵。难陀也因为对如来的尊敬，不敢说：“尊者，请拿回您的钵。”他心里是这样想的：“（佛陀）会在台阶顶上拿回钵的。”但导师在那个地方也没有拿。他又想：“（佛陀）会在台阶脚下拿回钵的。”导师在那里也没有拿。他又想：“（佛陀）会在王宫庭院里拿回钵的。”导师在那里也没有拿。王子想回去，虽然不情愿地跟着走，但出于对导师的尊敬，不敢说：“请拿回您的钵。”他一边走一边想：“（佛陀）会在这里拿，会在那里拿。”

就在那时，其他宫女看到他，告诉了国美（嘉娜帕达卡娅妮）：“夫人，世尊带着难陀王子走了，要让您和他分开了！”她头发半湿、水珠滴落，急忙跑出来说：“王子，请快点回来！”她这句话像箭一样射中了难陀的心。导师也没有从他手中接过钵，就直接带他到了精舍，问道：“难陀，你愿意出家吗？”他出于对佛陀的尊敬，没有说“我不想出家”，而是说：“是的，我愿意出家。”导师说：“那么，就让难陀出家吧。”导师到了迦毗罗城，在第三天让难陀出了家。

第七天，罗睺罗的母亲把（罗睺罗）王子打扮好，送到世尊面前，说：“看，孩子，这位由两万沙门围绕、身色金黄、容貌如梵天的沙门，就是你的父亲。他曾经拥有巨大的宝藏。自从他出家后，我们就没再见到这些宝藏。去向他索要继承权吧——‘父亲，我是王子，将受灌顶成为转轮王，我需要财富，请把财富给我。儿子本来就是父亲财产的主人。’”王子一到世尊面前，就感受到了父爱，心里欢喜，说了“沙门，您的荫凉真舒服”之类的话，还说了许多其他符合他身份的话，然后站着。世尊用完餐，作了随喜（祝福）后，从座位起身离开。王子也跟在世尊后面说：“沙门，请给我继承权！沙门，请给我继承权！”世尊并没有阻止王子。侍从们也无法阻止跟着世尊走的王子。就这样，他跟着世尊一直到了寺院。

于是世尊想：“他想要的他父亲的财产，是伴随轮回、有障碍的。我应当把我于菩提树下证得的七种圣财给他，让他成为出世间继承权的主人。”于是世尊召唤尊者舍利弗说：“舍利弗，你去让罗睺罗王子出家吧。”长老便让王子出了家。王子出家后，国王生起了极大的痛苦。他无法忍受，便去禀告世尊，请求道：“尊者，善哉！愿长老们未经父母允许，不要让儿子出家。”世尊应允了他的请求。后来有一天，世尊在王宫用过早餐，国王坐在一旁，对世尊说：“尊者，在您修苦行的时候，有一位天神来找我，说：‘您的儿子去世了。’我不相信她的话，反驳说：‘我的儿子没有证得菩提是不会死的。’”世尊说：“现在您相信了吗？以前也有人拿来骨头，说：‘您的儿子死了。’您也不相信。”并以此为缘起，讲述了《大护法本生》（本生经 1.10.92 等）。偈颂结束时，国王安住于阿那含果。就这样，世尊使父亲安住于三种道果后，由比丘僧团围绕，再次前往王舍城。之后，应给孤独长者之请前往舍卫城，并在建成的祗树给孤独园安住下来。

就这样，当导师住在祗树给孤独园时，尊者难陀感到厌烦，便告诉比丘们这件事：“诸位道友，我对修行梵行不感兴趣，我无法持续修行梵行，我要舍戒还俗了。”世尊听说了这件事，便叫来尊者难陀，问道：“难陀，你真的对众多比丘这样说：‘诸位道友，我对修行梵行不感兴趣，我无法持续修行梵行，我要舍戒还俗了’吗？”“是的，尊者。”“那么，难陀，你为何对梵行不感兴趣，无法持续修行梵行，想要舍戒还俗呢？”“尊者，当我离开家时，释迦族的国美（嘉娜帕达卡娅妮）头发半湿地看着我，对我说：‘王子，请快点回来！’尊者，我一想起她，就对梵行不感兴趣，无法持续修行梵行，想要舍戒还俗了。”

于是，世尊抓住尊者难陀的手臂，以神通力将他带到忉利天界。在途中，让他在一处烧焦的田地里，看到一只坐在烧焦树桩上、耳朵、鼻子、尾巴都被割掉的烧焦的母猴。然后，在忉利天宫，让他看到了前来侍奉天帝释提桓因的五百位脚踝红如鸽足的天女（Kakuṭapādāni，鸽足，指脚踝因呈红色而像鸽子的脚）。看完后，世尊问道：“难陀，你认为如何？是释迦族的国美更美丽、更可看、更端庄，还是这五百位鸽足天女呢？”听后，难陀答道：“尊者，那只耳朵、鼻子、尾巴被割掉的烧焦的母猴，就像释迦族的国美一样。与这五百位天女相比，她连数都算不上，连一小部分也比不上，连一小部分的微尘也比不上。实在是这五百位天女更美丽、更可看、更端庄啊！”“难陀，欢喜吧！难陀，欢喜吧！我为你担保，（只要你修行）就能得到这五百位鸽足天女。”“尊者，如果世尊为我担保能得到这五百位鸽足天女，那么，尊者，我将在世尊（教法）下乐于修行梵行。”

然后，世尊带着尊者难陀，在那里消失，随即出现在祗树给孤独园。比丘们听说了：“尊者难陀，世尊的兄弟、姨母的儿子，据说为了天女而修行梵行。据说世尊为他担保能得到五百位鸽足天女。”于是，尊者难陀的同伴比丘们用“雇工”和“被收买者”的说法来称呼尊者难陀：“尊者难陀真是个雇工啊！尊者难陀真是个被收买者啊！为了天女而修行梵行。据说世尊为他担保能得到五百位鸽足天女。”于是，尊者难陀被同伴比丘们用“雇工”和“被收买者”的说法所困扰、羞辱、厌恶，便独自远离，不放逸、精勤、专心致志地安住修行。不久之后，就亲身证得了善家子弟正是为此目的而从家庭出家、过无家生活的无上梵行终极目标，即在现法中，自己以无上智慧作证、达到并安住于：“生死已尽，梵行已立，所作已办，不受后有。”尊者难陀成为了阿罗汉中的一员。

之后，在夜间，一位天神照亮了整个祗树给孤独园，来到导师面前，顶礼后禀告说：“尊者，世尊的兄弟、姨母的儿子难陀尊者，已因诸漏已尽，于现法中，自己以无上智慧作证、达到并安住于无漏心解脱、慧解脱。”世尊也生起了智慧，了知“难陀已因诸漏已尽，于现法中，自己以无上智慧作证、达到并安住于无漏心解脱、慧解脱。”尊者难陀在那一夜过后，来到世尊面前，顶礼后说道：“尊者，世尊曾为我担保能得到五百位鸽足天女，尊者，我请求世尊解除那个承诺。”“难陀，我也早已以心了知你的心，知道‘难陀已因诸漏已尽，于现法中，自己以无上智慧作证、达到并安住于无漏心解脱、慧解脱’。天神也向我报告了这件事：‘尊者，难陀尊者已因诸漏已尽……安住于……’。难陀，正因为你的心已从诸漏中无执取地解脱了，所以我（自然地）从那个承诺中解脱了。”于是，世尊了知此事后，在那个时刻，诵出了这首自说偈：

“其泥淖已渡，欲刺已摧毁；

已达痴灭尽，于苦乐不动，彼为真比丘。”（自说经 22）；

后来有一天，比丘们问尊者难陀：“道友难陀，以前你说‘我感到厌烦’，现在你感觉如何？”“道友们，我对于在家的生活已无丝毫留恋。”听了这话，比丘们说：“尊者难陀说的不真实，他在自相矛盾。前些天说‘我感到厌烦’，现在却说‘我对于在家的生活已无丝毫留恋’。”他们去向世尊报告了这件事。世尊说：“比丘们，过去的日子里，难陀的自身如同盖得不好的屋子，现在则变得像盖得严实的屋子。他自从看到天女之后，就一直努力要达到出家修行的顶峰，并且最终完成了这个目标。”说完，诵出了这些偈颂：

13.

“Yathā agāraṃ ducchannaṃ, vuṭṭhī samativijjhati;

Evaṃ abhāvitaṃ cittaṃ, rāgo samativijjhati.

（如同盖得不好的房屋，会被雨水渗透；同样地，未经修习的心，会被贪欲渗透。）

14.

“Yathā agāraṃ succhannaṃ, vuṭṭhī na samativijjhati;

Evaṃ subhāvitaṃ cittaṃ, rāgo na samativijjhatī”ti.

（如同盖得很好的房屋，不会被雨水渗透；同样地，善加修习的心，不会被贪欲渗透。）

这里的“agāraṃ”指任何房屋。“ducchannaṃ”指盖得稀疏、有孔洞缝隙。“samativijjhati”指被雨水渗透。“abhāvitaṃ”指如同那房屋被雨水（渗透），由于缺少修习，未经修习的心被贪欲渗透。“rāgo samativijjhati”，不仅是贪欲，嗔、痴、慢等一切烦恼都会极度地渗透这样的心。“subhāvitaṃ”指通过止观禅修而善加修习。“rāgo na samativijjhati”，如同盖得很好的房屋不被雨水渗透，贪欲等烦恼无法渗透这种（善加修习的）心。

偈颂结束时，许多人证得了须陀洹果等。对大众来说，这次说法带来了大利益。

之后，比丘们在法堂集会议论：“诸位道友，佛陀真是不可思议啊！尊者难陀因为国美而心生厌烦，导师却用天女作诱饵来调伏他。”导师前来问道：“比丘们，你们现在聚在一起谈论什么？”听他们说是“谈论这件事”后，导师说：“比丘们，不仅是现在，过去世我也曾用女人来引诱并调伏他。”然后讲述了过去的故事：

过去，在波罗奈城梵授王统治时期，有一位名叫伽波达（Kappaṭa）的波罗奈商人。他有一头驴子，能驮负罐子（或一Kumbha的量），一天能走七由旬。有一次，他和其他驴商一起去到呾叉始罗，在货物卖完之前，把驴子放出去吃草。那时，他的驴子在护城河边吃草时，看到了一头母驴，便上前去。母驴和他打招呼，问道：“你从哪里来？”“从波罗奈来。”“做什么营生？”“做生意。”“你能驮多重？”“一Kumbha（罐或量）的货物。”“驮这么重，你能走多少由旬？”“七由旬。”“所到之处，有为你做足部护理、背部护理的人吗？”“没有。”“这样的话，你可真是受大苦了！”（虽然对畜生来说，并没有所谓的足部护理等，但她这样说是为了挑动他的情欲。）他听了她的话，心生向往。伽波达卖完货物，来到驴子身边说：“孩子，来，我们该走了。”“你们走吧，我不走了。”商人再三请求，驴子都不肯走。商人想：“对不愿意走的，我得吓唬吓唬他，把他带走。”于是念了一首偈：

“我将为你做一支，十六指长的刺鞭；

我将刺穿你的身体，驴子你可要明白！”

驴子听了，心想：“既然如此，我也知道该怎么对付你。”于是念了这首偈：

“你将为我做一支，十六指长的刺鞭；

我将从前方站定，然后向后猛地一踢；

我将踢掉你的牙齿，伽波达你可要明白！”

商人听了，想：“他到底为什么这么说？”他左右张望，看到了那头母驴，心想：“一定是被这母驴教唆的。我得用女人来引诱他，说‘我给你找一头这样的母驴’，然后把他带走。”于是念了这首偈：

“四足、海螺般白颈，容貌姣好遍全身；

我将为你带来妻子，驴子你可要明白！”

驴子听了，心生欢喜，念了这首偈：

“四足、海螺般白颈，容貌姣好遍全身；

你将为我带来妻子，伽波达你可要明白；

伽波达，我将更加努力，一日能行十四由旬！”

于是伽波达说：“那么，来吧。”便带着驴子回到了营地。过了几天，驴子问他：“你不是说‘我为你带来妻子’吗？”“是的，我说过。我不会食言，会为你带来妻子。不过，工钱我只付给你一个的份。你的工钱够不够第二个用，你自己看着办。而且，你们两个生活在一起，会生下子女，和这么多子女一起生活，你的那份够不够用，你自己看着办。”驴子听他这么一说，立刻就不再想（要妻子）了。

导师讲完这个法谈，总结道：“比丘们，那时的母驴就是国美（嘉娜帕达卡娅妮），驴子就是难陀，商人就是我自己。就这样，过去世我也曾用女人来引诱并调伏他。”本生故事至此结束。

难陀长老的故事第九则完。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/1. Yamakavagga 双品 (Dhp 1, 1-20)”

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【经名】 1.10 Cundasūkarikavatthu 纯陀屠猪者 (Dhp 1.10, 15)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

15.

Idha socati pecca socati, pāpakārī ubhayattha socati;

So socati so vihaññati, disvā kammakiliṭṭhamattano.

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一五 今世在此悲伤，死后去他世也悲伤，造作恶业的人，在两处都悲伤。见到自己污秽的业行，他悲伤，他苦恼。

☸.....................................................................

生生世世受苦的屠夫

今生悲伤，来世也悲伤，

造作恶业的人今生与来世都悲伤；

他们悲伤苦恼地察觉到曾经作过的恶业。 (偈 15)

从前，离竹林精舍不远的村子里，住着一位十分残酷且铁石心肠的屠猪夫，他的名字叫做纯陀。他屠杀猪仔时，都先加以凌虐。他从事屠猪业已经很多年，但从来没有做过任何的功德。

临死前几天，他异常地痛苦，所以不断地挣扎，同时连连发出猪叫般的咕依尖叫声，并且像猪一样，满地打滚。经过一星期的精神和肉体折磨后，他终于丧生，并且堕入地狱道。一些听见纯陀发出咕依尖叫声的比丘，以为纯陀正忙于宰杀更多的猪仔，他们认为纯陀是一个非常残忍、邪恶的人，没有一丝一毫的慈悲心念。

佛陀说：“比丘们！他不是在宰杀猪，而是正在自食恶果啊！由于临终时忍受巨大的苦痛，他的举止十分异常。现在他死了，并且已经堕入地狱道。”佛陀最后说：“作恶的人一定会在今生与来生自食恶果，恶业不可逃避”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

10. Cundasūkarikavatthu

Idha socetīti imaṃ dhammadesanaṃ satthā veḷuvane viharanto cundasūkarikaṃ nāma purisaṃ ārabbha kathesi.

So kira pañcapaṇṇāsa vassāni sūkare vadhitvā khādanto ca vikkiṇanto ca jīvikaṃ kappesi. Chātakāle sakaṭena vīhiṃ ādāya janapadaṃ gantvā ekanāḷidvenāḷimattena gāmasūkarapotake kiṇitvā sakaṭaṃ pūretvā āgantvā pacchānivesane vajaṃ viya ekaṃ ṭhānaṃ parikkhipitvā tattheva tesaṃ nivāpaṃ ropetvā, tesu nānāgacche ca sarīramalañca khāditvā vaḍḍhitesu yaṃ yaṃ māretukāmo hoti, taṃ taṃ āḷāne niccalaṃ bandhitvā sarīramaṃsassa uddhumāyitvā bahalabhāvatthaṃ caturassamuggarena pothetvā, “bahalamaṃso jāto”ti ñatvā mukhaṃ vivaritvā antare daṇḍakaṃ datvā lohathāliyā pakkuthitaṃ uṇhodakaṃ mukhe āsiñcati. Taṃ kucchiṃ pavisitvā pakkuthitaṃ karīsaṃ ādāya adhobhāgena nikkhamati, yāva thokampi karīsaṃ atthi, tāva āvilaṃ hutvā nikkhamati, suddhe udare acchaṃ anāvilaṃ hutvā nikkhamati. Athassa avasesaṃ udakaṃ piṭṭhiyaṃ āsiñcati. Taṃ kāḷacammaṃ uppāṭetvā gacchati. Tato tiṇukkāya lomāni jhāpetvā tikhiṇena asinā sīsaṃ chindati. Paggharaṇataṃ lohitaṃ bhājanena paṭiggahetvā maṃsaṃ lohitena madditvā pacitvā puttadāramajjhe nisinno khāditvā sesaṃ vikkiṇāti. Tassa imināva niyāmena jīvikaṃ kappentassa pañcapaṇṇāsa vassāni atikkantāni . Tathāgate dhuravihāre vasante ekadivasampi pupphamuṭṭhimattena pūjā vā kaṭacchumattaṃ bhikkhadānaṃ vā aññaṃ vā kiñci puññaṃ nāma nāhosi. Athassa sarīre rogo uppajji, jīvantasseva avīcimahānirayasantāpo upaṭṭhahi. Avīcisantāpo nāma yojanasate ṭhatvā olokentassa akkhīnaṃ bhijjanasamattho pariḷāho hoti. Vuttampi cetaṃ –

“Tassa ayomayā bhūmi, jalitā tejasāyutā;

Samantā yojanasataṃ, pharitvā tiṭṭhati sabbadā”ti. (ma. ni. 3.267; a. ni. 3.36);

Nāgasenattherena panassa pākatikaggisantāpato adhimattatāya ayaṃ upamā vuttā – “yathā, mahārāja, kūṭāgāramatto pāsāṇopi nerayikaggimhi pakkhitto khaṇena vilayaṃ gacchati, nibbattasattā panettha kammabalena mātukucchigatā viya na vilīyantī”ti (mi. pa. 2.4.6). Tassa tasmiṃ santāpe upaṭṭhite kammasarikkhako ākāro uppajji. Gehamajjheyeva sūkararavaṃ ravitvā jaṇṇukehi vicaranto puratthimavatthumpi pacchimavatthumpi gacchati. Athassa gehamānusakā taṃ daḷhaṃ gahetvā mukhaṃ pidahanti. Kammavipāko nāma na sakkā kenaci paṭibāhituṃ. So viravantova ito cito ca vicarati. Samantā sattasu gharesu manussā niddaṃ na labhanti. Maraṇabhayena tajjitassa pana bahinikkhamanaṃ nivāretuṃ asakkonto sabbo gehajano yathā antoṭhito bahi vicarituṃ na sakkoti, tathā gehadvārāni thaketvā bahigehaṃ parivāretvā rakkhanto acchati. Itaro antogeheyeva nirayasantāpena viravanto ito cito ca vicarati. Evaṃ sattadivasāni vicaritvā aṭṭhame divase kālaṃ katvā avīcimahāniraye nibbatti. Avīcimahānirayo devadūtasuttena (ma. ni. 3.261 ādayo; a. ni. 3.36) vaṇṇetabboti.

Bhikkhū tassa gharadvārena gacchantā taṃ saddaṃ sutvā, “sūkarasaddo”ti saññino hutvā vihāraṃ gantvā satthu santike nisinnā evamāhaṃsu – “bhante, cundasūkaritassa gehadvāraṃ pidahitvā sūkarānaṃ māriyamānānaṃ ajja sattamo divaso, gehe kāci maṅgalakiriyā bhavissati maññe. Ettake nāma, bhante, sūkare mārentassa ekampi mettacittaṃ vā kāruññaṃ vā natthi, na vata no evarūpo kakkhaḷo pharuso satto diṭṭhapubbo”ti. Satthā – “na, bhikkhave, so ime sattadivase sūkare māreti, kammasarikkhakaṃ panassa vipākaṃ udapādi, jīvantasseva avīcimahānirayasantāpo upaṭṭhāsi. So tena santāpena satta divasāni sūkararavaṃ ravanto antonivesane vicaritvā ajja kālaṃ katvā avīcimhi nibbatto”ti vatvā, “bhante, idha loke evaṃ socitvā puna gantvā socanaṭṭhāneyeva nibbatto”ti vutte, “āma, bhikkhave, pamattā nāma gahaṭṭhā vā hontu pabbajitā vā, ubhayattha socantiyevā”ti vatvā imaṃ gāthamāha –

15.

“Idha socati pecca socati,

Pāpakārī ubhayattha socati;

So socati so vihaññati;

Disvā kammakiliṭṭhamattano”ti.

Tattha pāpakārīti nānappakārassa pāpakammassa kārako puggalo “akataṃ vata me kalyāṇaṃ, kataṃ pāpan”ti ekaṃseneva maraṇasamaye idha socati, idamassa kammasocanaṃ. Vipākaṃ anubhavanto pana pecca socati. Idamassa paraloke vipākasocanaṃ. Evaṃ so ubhayattha socatiyeva. Teneva kāraṇena jīvamānoyeva so cundasūkarikopi socati. Disvā kammakiliṭṭhanti attano kiliṭṭhakammaṃ passitvā nānappakārakaṃ vilapanto vihaññatīti.

Gāthāpariyosāne bahū sotāpannādayo ahesuṃ. Mahājanassa sātthikā dhammadesanā jātāti.

Cundasūkarikavatthu dasamaṃ.

[AI翻译]

10. 纯陀屠夫的故事

“今世悲伤……”这句法句，是导师住在竹林精舍时，针对一个名叫纯陀的屠猪者而说的。

据说他五十五年来，以杀猪、吃猪肉和卖猪肉为生。在饥荒时期，他用牛车装着稻谷去乡下，用一两纳利（容量单位）的稻谷换取村里的小猪，装满一车回来后，在屋后像围猪圈一样围起一个地方，就在那里种植喂猪的饲料。等猪吃了各种杂草和污秽物长大后，每当他想杀哪一头时，就把那一头牢牢地绑在柱子上，为了让猪肉膨胀变厚实，就用四方形的木槌捶打它。知道肉变厚实后，就撬开猪嘴，在中间塞进一根棍子，用铜锅煮沸的热水灌进猪嘴里。热水进入腹中，带着煮沸的粪便从下方排出。只要还有一点粪便，排出的水就是浑浊的；等腹中干净了，排出的水就变得清澈不浑浊。然后他把剩下的热水浇在猪背上，热水会把黑色的皮烫掉。之后用草束烧掉猪毛，再用锋利的刀砍下猪头。用容器接住流出的血，把肉和血混合在一起搅拌，煮熟后，坐在妻儿中间吃，剩下的就卖掉。他就以这种方式谋生，度过了五十五年。在如来住在附近精舍期间，他连一天用一把花供养，或用一勺食物布施，或其他任何一点福德都没有做过。后来他身上生了病，活着的时候就感受到了阿鼻大地狱的酷热。所谓的阿鼻地狱酷热，是站在百由旬之外观看都能令眼睛碎裂的灼热。经中也这样说：

“那里的地面由铁构成，燃烧着熊熊烈火；

方圆百由旬内，永远遍布着火焰。” (中部3.267; 增支部3.36)

那先长老则用这个比喻来说明它比普通火焰炽热得多：“大王，就像一座楼阁那么大的石头，投入地狱之火中，瞬间就会融化消失；但投生在那里的众生，因为业力的缘故，如同在母胎中一样，不会融化消失。” (弥兰陀问经 2.4.6) 当他感受到那种酷热时，显现出了与他业行相应的状态。他在屋子中间发出猪的嚎叫声，用膝盖爬行，从屋子东头爬到西头。他家里的人用力抓住他，捂住他的嘴。但业报是任何人都无法阻止的。他一边嚎叫着一边到处爬。周围七户人家的人都无法入睡。家里所有的人因为害怕他死时跑出去，无法阻止，只好把房门都关紧，围在屋外看守，以防他从里面跑到外面去。而他就在屋子里面，被地狱的酷热折磨着，一边嚎叫一边到处爬。就这样爬了七天，在第八天死去，投生到了阿鼻大地狱。阿鼻大地狱的情况应参照《天使经》(中部3.261起；增支部3.36) 来描述。

比丘们从他家门口经过时，听到那声音，以为是“猪叫声”，回到精舍后，在导师面前坐下，这样说道：“尊者，纯陀屠夫家关着门杀猪，今天已经是第七天了，家里大概在举行什么庆典吧。尊者，杀这么多猪，他竟然连一点慈心或悲悯心都没有。我们实在没见过像他这样粗暴、残忍的人。”导师说：“比丘们，他这七天并没有在杀猪，而是他的恶业果报现前了，活着的时候就感受到了阿鼻大地狱的酷热。他被那酷热折磨，七天里像猪一样嚎叫着在屋里爬行，今天死了，投生到了阿鼻地狱。”听后，比丘们说：“尊者，他在此世间如此悲伤，死后又去到悲伤之处投生了。”导师说：“是的，比丘们。放逸的人，无论是在家者还是出家者，在两处（今生和来世）都必定会悲伤。”说完，诵出了这首偈颂：

15.

“Idha socati pecca socati,

Pāpakārī ubhayattha socati;

So socati so vihaññati;

Disvā kammakiliṭṭhamattano”ti.

（今世悲伤，来世也悲伤，

造恶者在两处都悲伤；

他悲伤，他苦恼，

因见到自己污秽的业行。）

这里的“pāpakārī”指造作各种恶业的人。“akataṃ vata me kalyāṇaṃ, kataṃ pāpan”ti（“唉！我没做善事，却做了恶事！”），（这样想的人）在临终时必定“idha socati”（在此世悲伤），这是他的业行之悲伤。而当他承受果报时，“pecca socati”（去到他世悲伤），这是他在来世的果报之悲伤。就这样，他“ubhayattha socatiyeva”（在两处都悲伤）。正是因为这个原因，纯陀屠夫活着的时候也“socati”（悲伤）。“Disvā kammakiliṭṭhamattano”（见到自己污秽的业行），指看到自己不清净的行为后，发出各种哀号而“vihaññati”（苦恼）。

偈颂结束时，许多人证得了须陀洹等道果。对大众来说，这次说法带来了大利益。

纯陀屠夫的故事第十则完。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/1. Yamakavagga 双品 (Dhp 1, 1-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.11 Dhammikaupāsakavatthu 昙弥信士 (Dhp 1.11, 16)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

16.

Idha modati pecca modati, katapuñño ubhayattha modati;

So modati so pamodati, disvā kammavisuddhimattano.

☸---------------------------------------------------------------------

一六 今生快乐，来世也快乐，行善的人两世都快乐。见到自己的善业清净，他感到喜悦，他感到非常喜悦。

☸.....................................................................

世世幸福

今生喜悦，来生也喜悦，

造作善业的人今生与来世都喜悦；

他（她）们满心喜悦地察觉到曾经作过的善业。 (偈 16)

昙弥是舍卫城的佛陀信徒。他很有德行，并且非常喜欢布施。不论平常的日子或特殊的节日里，他都大方地布施食物与其它必需品给修行人。事实上，他是舍卫城里众多佛教徒的领袖。他有很多儿女，也像他一般，具有德行，并且喜好布施。

昙弥老了快要往生的时候，请求僧伽在床边为他唱诵神圣的经文。正当比丘们正在唱诵《大念住经》时，他看见六辆来自六层天、布置庄严的马车前来邀请他，他告诉他们稍等一会儿，以免打断经文的唱诵。但比丘们却以为他要求停止唱诵，就停下来，并且离去。

过了一会儿，昙弥告诉他的儿女，有六辆马车正在等他。他决定选择兜率天的马车，并且满怀幸福和信心地往生。有德行的人今生和来世都满心喜悦。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

[AI翻译]

11. 昙弥优婆塞的故事

Idha modatīti 这句法句，是导师住在祇树给孤独园时，针对昙弥优婆塞而说的。

据说在舍卫城有五百位名叫昙弥的优婆塞。他们每一位都有五百位优婆塞作为随从。其中为首的那位，有七个儿子和七个女儿。他们每一个人都各自负责一份抽签粥、抽签饭、半月饭、邀请饭、布萨日饭、客来饭、僧团饭和雨安居（所需物品）。他们也都是所谓的“随生子”（继承父辈品行）。这样，十四个子女加上优婆塞夫妇，共计十六份抽签粥等供养持续进行着。就这样，他与子女妻子都持戒、行善法、乐于布施分享。后来，他生病了，寿命将尽。他想听闻佛法，便派人到世尊那里请求：“请派八位或十六位比丘来我这里。”世尊便派了比丘们去。他们到达后，围绕着他的床铺，坐在准备好的座位上。“尊者们，我以后恐怕很难再见到各位了，我身体虚弱，请为我诵读一部经吧。”当被问及“优婆塞，您想听哪部经？”时，他回答说：“所有佛陀都不舍弃的《念住经》。”于是比丘们开始诵读：“诸比丘，此乃唯一之道，能令众生清净……”（长部 2.373; 中部 1.106）。就在那一刻，从六层天界来了六辆装饰华丽、各配有千匹骏马、宽达一百五十由旬的马车。站在车上的天神们说道：“我们要接您去我们的天界，我们要接您去我们的天界。喂！就像打破土罐拿起金罐一样，请来生于我们的天界享乐吧，请来生于我们的天界享乐吧！”优婆塞不希望听法被打断，便说：“请等一下，请等一下！”比丘们以为他在阻止自己，便沉默了。

这时，他的儿女们哭喊道：“我们的父亲以前听法从不满足，现在却请来比丘诵经，又亲自阻止他们，看来真是没有人不怕死啊！”比丘们想：“现在不是时候了。”便从座位上起身离开了。优婆塞过了一会儿，恢复了神智，问他的孩子们：“你们为什么哭？”“父亲，您请来比丘听法，却自己阻止了他们，于是我们想‘看来真是没有人不怕死啊’，便哭了。”“尊者们在哪里呢？”“父亲，他们说‘不是时候了’，便从座位起身离开了。”“我不是在和尊者们说话。”“那您在和谁说话？”“从六层天界来的天神们，驾着六辆装饰好的马车，停在空中，喊着‘来我们的天界享乐吧，来我们的天界享乐吧！’我是在和他们说话。”“父亲，马车在哪里？我们没看见啊？”“我这里有编好的花环吗？”“有，父亲。”“哪个天界最美妙呢？”“父亲，所有菩萨和佛陀父母居住的地方——兜率天，是最美妙的。”“那么，你们把花环抛出去，说‘愿它挂在从兜率天来的马车上！’”他们便抛了出去。花环挂在了车辕上，悬在空中。大众只能看见花环，看不见马车。优婆塞说：“你们看见这花环了吗？”答道：“是的，看见了。”“它挂在从兜率天来的马车上，我要去兜率天了，你们不要担心，如果想投生到我这里，就按照我所做的方式去修福吧。”说完便命终了，站立在马车上。

就在那一刻，他获得了三伽浮他（长度单位）大小、价值六十车装饰的身躯，有一千天女围绕，一座二十五由旬高的黄金宫殿显现出来。那些比丘回到寺院后，世尊问道：“诸比丘，优婆塞听闻到法了吗？”“是的，尊者。但中途他却说‘请等一下’阻止了我们。于是他的儿女们哭了起来。我们想‘现在不是时候了’，便从座位起身离开了。”“诸比丘，他不是在和你们说话。是从六层天界来的天神们驾着六辆装饰好的马车来迎接那位优婆塞。他不希望讲法被打断，是在和那些天神说话。”“是这样吗，尊者？”“是的，诸比丘。”“他现在投生到哪里了呢？”“诸比丘，在兜率天。”“尊者，他刚才还在这里的亲属中间欢喜地生活，现在一去就又投生到了能欢喜的地方。”“是的，诸比丘。无论是居家还是出家，只要是不放逸的人，在任何地方都是快乐的。”说完，便诵出此偈：

16.

“Idha modati pecca modati,

Katapuñño ubhayattha modati;

So modati so pamodati,

Disvā kammavisuddhimattano”ti.

在此偈中，“行善者”（katapuñño）指的是造作各种善业的人。他想着“我没有造恶，我做了善事”，因此在此世因业而喜悦，在来世因果报而喜悦。这样，他在两处都喜悦。所谓的“见到自己业的清净”（Kammavisuddhiṃ），就像昙弥优婆塞，见到自己业的清净，即福业的成就，在临终前于此世间喜悦，命终之后，如今在来世也更加喜悦。

偈颂结束时，许多人证得了须陀洹果等。这次说法对大众带来了利益。

昙弥优婆塞的故事，第十一则完。

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/1. Yamakavagga 双品 (Dhp 1, 1-20)”

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【经名】 1.12 Devadattavatthu 提婆达多害佛 (Dhp 1.12, 17)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

17.

Idha tappati pecca tappati, pāpakārī [pāpakāri (?)] ubhayattha tappati;

“Pāpaṃ me katan”ti tappati, bhiyyo [bhīyo (sī.)] tappati duggatiṃ gato.

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一七 今生痛苦，来世也痛苦，造恶的人两世都受苦。他想着“我造了恶业”而痛苦，堕入恶道后更加痛苦。

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提婆达多悲惨的命运

今生受苦，来世也受苦，造作恶业的人今生与来世都受苦；

“我已经造下恶业！”的念头使他（她）们受苦；

往生到恶趣时，受更大的苦。 (偈 17)

提婆达多是佛陀的表弟。有一次他和佛陀一起停留在憍赏弥，那时候，提婆达多认为佛陀受到太多的尊敬、荣耀和供养，因此嫉妒佛陀，而企图领导僧团。有一天，佛陀在王舍城的竹林精舍说法时，他向佛陀提出一个自私的意见，他认为佛陀日渐衰老，所以应该把领导僧团的责任交给他。佛陀予以拒绝，并且告诫他，说他不配担当这重责大任。佛陀也要求僧伽对他的傲慢加以惩戒，并公开宣告。

提婆达多愤愤不平，发誓报复。他因此三次迫害佛陀：第一次雇请弓箭手企图杀害佛陀；第二次在灵鹫山上，滚落大石，企图砸死佛陀；最后一次则利用醉象那拉吉利攻击佛陀。但第一次的刺客不仅没有刺杀佛陀，反而成为佛陀的弟子；第二次的大石只碰伤佛陀的脚拇指而已；最后一次的大象冲向佛陀时，为佛陀的慈悲所驯服了。

三次阴谋都失败后，提婆达多改变他的策略，他怂恿一些刚出家的比丘离开僧团，跟随他到象顶山去另立门户，但是后来，大部分的比丘在舍利弗和大目犍连的劝告之下，都自动回到佛陀的身边，并在佛陀的指导下修行。

后来，提婆达多病了九个月，有一天，他要求弟子护送他回祇树给孤独园向佛陀忏悔过去的罪行。

当提婆达多到了祇树给孤独园外的水塘时，因为口渴地很想喝水，他的弟子就将他放在水塘边，前去取水。这时，提婆达多想起身，用双脚踩在地面，没想到却立即陷入地中，悲惨而死。由于过去的罪行，提婆达多竟然没有机会再见佛陀最后一面。他死后，堕落到悲惨、痛苦的境界，以偿还所有的罪行。

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【Dhammapada-aṭṭhakathā 法句经义注】

[AI翻译]

12. 提婆达多的故事

Idhatappatīti 这句法句，是导师住在祇树给孤独园时，针对提婆达多而说的。

关于提婆达多的故事，从他出家开始，直到他陷入大地为止，所有涉及提婆达多的本生故事都已详细讲述。以下是其概要：世尊住在末罗族一个名为阿奴毕耶的市镇附近，在阿奴毕耶芒果林中时，就在如来接受（三十二）相的那一天，八万个亲族家庭发愿：“（佛陀）无论是成为国王还是佛陀，都将有刹帝利围绕。”于是承诺了八万个儿子（出家）。其中大部分人都已出家，但看到跋提迦（Bhaddiya）王、阿那律（Anuruddha）、阿难（Ānanda）、婆瞿（Bhagu）、金毗罗（Kimila）和提婆达多这六位释迦族人尚未出家时，人们便议论起来：“我们都让自己的儿子出家了，这六位释迦族人难道不是我们的亲戚吗？为什么他们不出家？”于是释迦族人摩诃男（Mahānāma）找到阿那律说：“孩子，我们家族还没有人出家，要么你出家，要么我出家。”阿那律生活非常娇贵，福报具足，连“没有”这个词都没听过。据说有一天，他们六位刹帝利在玩弹丸游戏时，阿那律因为输了饼，派人去取饼，他的母亲准备好饼派人送去。他们吃完又继续玩。他一次又一次地输。他的母亲送了三次饼后，第四次派人来说：“饼没有了。”他因为从未听过“没有”这个词，以为这可能是一种特别的饼，就派人去说：“把‘没有饼’拿来给我。”他的母亲听到“尊者，请给‘没有饼’”时想：“我的儿子从未听过‘没有’这个词，就用这个方法让他知道这件事吧。”于是她用一个金盘盖住一个空金盘送了过去。守护城池的天神们想：“阿那律释迦在饥荒时曾将自己份例的食物布施给一位上座辟支佛，并发愿：‘愿我听不到“没有”这个词，愿我不知道食物从何而来。’如果他看到这个空盘子，我们将无法参加天神集会，我们的头颅也会裂成七瓣。”于是天神们将盘子装满了天界的饼。当盘子放在弹丸游戏圈中打开时，饼的香气弥漫了整个城市。一小块饼放入口中，香味便传遍了一万七千条脉络。

他想：“看来母亲不喜欢我，这么久都不给我做这种‘没有饼’。从今以后，我再也不吃别的饼了。”他一回到家就问母亲：“妈妈，您是喜欢我，还是不喜欢我？”“孩子，你就像我独眼的眼睛，像我的心脏一样，我非常非常喜欢你。”“那为什么这么久都不给我做‘没有饼’呢，妈妈？”她问小侍从：“孩子，盘子里有什么吗？”“夫人，盘子里装满了饼，我从未见过这样的饼。”她想：“我的儿子一定是有福报、发过大愿的人，是天神把盘子装满送来的饼吧。”于是儿子对她说：“妈妈，从今以后我再也不吃别的饼了，您就给我做‘没有饼’吧。”从那以后，每当他说“我想吃饼”时，她就用一个盘子盖住空盘送去。只要他还在家住，天神们就一直送饼来。

他连这点事都不知道，又怎么会知道出家是什么呢？因此，他问哥哥：“这所谓的出家是什么？”哥哥回答说：“剃除须发，身穿袈裟，睡在木板床或竹编床上，托钵乞食为生。这就是所谓的出家。”“哥哥，我很娇贵，恐怕做不到出家。”“那么，孩子，你就学习家业，在家生活吧。我们之中不能没有一个人出家。”于是他问：“这所谓的家业是什么？”一个连饭从哪里来的都不知道的贵族子弟，又怎么会知道家业是什么呢？据说有一天，三位刹帝利谈论起来：“饭是从哪里来的？”金毗罗说：“从谷仓里来的。”跋提迦对他说：“你不知道饭从哪里来，饭是从锅里来的。”阿那律说：“你们两个都不知道，饭是从镶嵌宝石的金盘里来的。”

据说，金毗罗有一天看到人们从谷仓里往下运稻谷，便认为稻谷就是从谷仓里长出来的。跋提迦有一天看到人们从锅里盛饭，便认为饭就是从锅里产生的。而阿那律呢，既没见过舂米，也没见过煮饭，也没见过盛饭，只看到盛好摆在面前的饭。所以当他想吃的时候，就认为“饭是从盘子里生出来的”。就这样，他们三人都不知道饭是从哪里来的。因此，当他问“这所谓的家业是什么？”并听说了“首先要耕田”等年复一年必须做的事情后，说：“什么时候家业才有个尽头？什么时候我们才能无忧无虑地享受财富？”当被告知家业是没有尽头的时，他说：“既然如此，还是你主持家业吧，这对我没用。”于是他去见母亲说：“妈妈，请允许我出家吧。”母亲用各种理由拒绝了他三次后说：“如果你那位朋友跋提迦王愿意出家，你就和他一起出家吧。”他便去找跋提迦王，说：“朋友，我能否出家，就看你了。”用各种方法说服了他，让他在第七天和自己一起出家。

于是，释迦族的跋提迦王、阿那律、阿难、婆瞿、金毗罗、提婆达多这六位刹帝利，以及第七位理发师优波离（Upāli），如同天神享受天界福报一样，享受了七天的荣华富贵，然后像去游园一样，带着四种军队出发，到达边境后，以王命遣回军队，进入了他国领土。在那里，六位刹帝利脱下各自的饰品，打成一个包裹，对优波离说：“喂，优波离，回去吧，这些足够你维生了。”把包裹给了他。优波离在他们脚边翻滚哭泣，但无法违抗他们的命令，只好起身拿着包裹回去了。在他们分别的时刻，森林如同哭泣一般，大地也仿佛在震动。理发师优波离走了一小段路又折回来想：“释迦族人是很暴躁的，他们可能会认为‘是这家伙让王子们失踪的’而杀了我。这些释迦王子尚且能舍弃如此的荣华富贵，把这些无价的饰品像唾沫一样丢弃而出家，我更应该如此啊！”于是他放下包裹，把那些饰品挂在树上，说：“需要的人就拿去吧。”然后回到王子们那里。王子们问他：“为什么回来了？”他说明了情况。于是王子们带着他去见世尊，说：“尊者，我们释迦族人是很高傲的，这位是我们长期的侍者，请先为他剃度，我们再向他行礼等，这样我们的我慢就能消除。”于是先为优波离剃度，然后他们自己才出家。他们之中，跋提迦尊者在那个雨安居内就证得了三明。阿那律尊者先获得天眼通，后来听闻《大寻经》（中部 1.106）后证得阿罗汉果。阿难尊者证得了须陀洹果。婆瞿长老和金毗罗长老后来通过增长观禅也证得了阿罗汉果。提婆达多则获得了凡夫的神通。

后来，当世尊住在憍赏弥时，如来及其弟子僧团获得了大量的利养和恭敬。人们拿着衣物、药品等进入寺院，四处寻找问道：“世尊在哪里？舍利弗长老在哪里？大目犍连长老在哪里？大迦叶长老在哪里？跋提迦长老在哪里？阿那律长老在哪里？阿难长老在哪里？婆瞿长老在哪里？金毗罗长老在哪里？”察看八十大声闻坐的地方。但没有人问：“提婆达多长老在哪里坐着或站着？”他想：“我也是和他们一起出家的，他们是刹帝利出家，我也是刹帝利出家。带着利养恭敬的人们只找他们，连我的名字提都不提。我该和谁联手，让谁对我生起信心，从而为我带来利养恭敬呢？”他转念一想：“这位频毗娑罗王初次见佛就和十一那由他的人一起证得了须陀洹果，不可能和他联手。和憍萨罗王也不可能联手。但是，这位国王的儿子阿阇世王子，还不了解任何人的功过是非，我和他联手吧。”于是他从憍赏弥来到王舍城，化作童子模样，将四条毒蛇缠在四肢上，一条缠在脖子上，一条盘在头上作头冠，一条搭在肩上，以这“蛇饰”从空中降下，坐在阿阇世的膝盖上。阿阇世害怕地问：“你是谁？”他答道：“我是提婆达多。”为了消除他的恐惧，提婆达多收回了化身，穿着僧伽梨、拿着钵和衣，站在他面前，赢得了他的信心，获得了利养和恭敬。他被利养恭敬冲昏了头脑，生起了“我要统领比丘僧团”的恶念。随着恶念的生起，他的神通也消失了。他在竹林精舍向正在为国王及大臣们说法的世尊顶礼后，从座位上站起，合掌说道：“尊者，世尊现在年事已高，年老体衰，应当少操劳，安住于现法乐住。请把比丘僧团交给我来统领吧。”世尊斥责他如同唾弃唾沫一般，拒绝了他。他心怀不满，从此对如来结下了第一个怨恨，然后离开了。

于是世尊在王舍城对他施行了摈出羯磨。他想：“我现在被沙门乔达摩舍弃了，现在我要加害于他。”他找到阿阇世说：“王子，以前的人寿命长，现在的人寿命短。有这样的可能，你还是王子的时候就死了。所以，王子，你杀了父亲，自己做国王吧，我杀了世尊，自己成佛。”在阿阇世登基后，他派人去刺杀如来。那些人证得须陀洹果后返回了。他自己登上灵鹫山，心想：“我要亲手断送沙门乔达摩的性命。”于是推下巨石，造作了使佛陀流血的恶业。用这种方法也未能杀死佛陀，他又唆使放出醉象那罗祇利（Nāḷāgiri）。当醉象冲来时，阿难长老舍弃自己的生命，挡在世尊前面。世尊驯服了大象，离开城市回到寺院，享用了无数优婆塞供养的大斋。那天，对聚集在那里的十八俱胝（亿）王舍城居民次第说法，使八万四千众生证悟了佛法。人们听到“啊，阿难尊者真是大功德！在那样的醉象冲来时，他舍弃自己的生命，挡在了世尊前面！”这样称赞长老功德的话后，世尊说：“诸比丘，不是现在，他过去世也曾为我舍弃过生命。”在比丘们的请求下，讲述了《小鹅本生》（Jātaka 1.15.133 ff; 2.21.1 ff）、《大鹅本生》（Jātaka 2.21.89 ff）和《蟹本生》（Jātaka 1.3.49 ff）。提婆达多的恶行，无论是教唆国王被杀，还是派遣刺客，还是推下巨石，都不如放出那罗祇利醉象那样广为人知。那时，大众哗然：“国王也是被提婆达多害死的，刺客也是他派的，石头也是他推的。现在他又放出那罗祇利，国王竟然和这样邪恶的人来往！”

国王听到大众的议论后，撤销了五百份熟食的供养，不再去侍奉他。城里的人在他上门乞食时，连一勺粥都不给他。他失去了利养和恭敬，想以欺诈的方式维生，便去见世尊，请求施行五事（极端苦行）。世尊回答：“提婆达多，够了。谁愿意，谁就可以做阿兰若住者（林住者）。”他被拒绝后说：“诸位，谁的话更好听？是如来的，还是我的？我是以最严格的标准这样说的：‘尊者，愿比丘们终生住在森林里、只乞食、穿粪扫衣、住在树下、不吃鱼和肉。’”然后说：“谁想解脱痛苦，就跟我来吧。”说完便离开了。听了他的话，一些新出家的、智慧浅薄的比丘想：“提婆达多说得好，我们跟他一起修行吧。”于是和他走到了一起。就这样，他带着五百名比丘，用这五事向喜欢苦行的人们宣扬，在各家乞求食物，图谋分裂僧团。世尊问他：“提婆达多，你真的在图谋分裂僧团、破坏法轮吗？”他回答：“是的，世尊。”尽管世尊告诫他“提婆达多，分裂僧团是极重的恶业”等等，他仍然不听从世尊的话，离开了。他看见阿难尊者在王舍城乞食，便说：“阿难贤友，从今天起，我要离开世尊，离开比丘僧团，自己举行布萨，自己做僧伽羯磨。”阿难长老将此事禀告了世尊。世尊得知后，生起法忧，心想：“提婆达多正在为自己造作在阿鼻地狱受煮的恶业，这会给包含天人在内的世间带来无益。”于是思索着：

“恶行不善事，于己实无益，轻易即可作；

有利且为善，实乃极难行。” (法句经 163)

说完这偈，又说了这句自说语（Udāna）：

“善人行善易，善于恶人难；

恶人行恶易，恶于圣者难。” (自说语 48; 小品 343)

然后，提婆达多在布萨日，和自己的徒众坐在一边，说：“同意这五事的人，请取筹。”五百名来自跋耆国的年轻、不知恩的比丘取了筹，于是他分裂了僧团，带着那些比丘前往伽耶山顶（Gayāsīsa）。世尊得知他去了那里，便派遣两位上首弟子去带回那些比丘。两位长老到了那里，通过说法神变教诫和神通神变教诫进行教导，让他们饮下甘露（法），然后带着他们从空中归来。拘迦利（Kokālika）则说：“起来，提婆达多贤友！你的比丘被舍利弗和目犍连带走了！我不是跟你说过吗？‘贤友，不要相信舍利弗和目犍连！’舍利弗和目犍连是恶欲之人，被恶欲所控制！”说着，用膝盖撞击提婆达多的心口，提婆达多当场口吐鲜血。当比丘们看见舍利弗尊者被比丘僧团围绕着从空中归来时，说道：“尊者，舍利弗尊者去的时候是独自一人，现在带着庞大的随从回来，真是庄严啊！”世尊说：“诸比丘，舍利弗不是现在才庄严，他过去生为畜生时，来到我这里也是很庄严的。”于是讲述了：

“持戒者有利，行款待之德；

且看彼（舍利弗）归来，亲族众围绕；

再看此黑者（拘迦利），犹如失亲族。” (本生经 1.1.11)

这个本生故事。比丘们又说：“尊者，据说提婆达多让两位上首弟子坐在他两边，说‘我要模仿佛陀的风范来讲法’，他在模仿您。”世尊说：“诸比丘，不是现在，他过去世也曾试图模仿我，但未能成功。”于是讲述了：

“维罗迦，你可见，那鸟儿语声妙；

颈项如孔雀色，是我夫君食虫者。

“彼为水陆禽，常食生鱼肉；

食虫者模仿它，陷入水藻亡。” (本生经 1.2.107-108)

等本生故事。在后来的日子里，也针对类似的情况，讲述了：

“彼啄食林间，于无髓枯木；

终遇坚实树（佛法），迦楼罗（提婆达多）于此折翼。” (本生经 1.2.120)

“汝油膏已尽，头颅亦碎裂；

汝所有肋骨，皆已断折，今日汝‘光彩照人’。” (本生经 1.1.143)

等本生故事。又针对“提婆达多忘恩负义”的话题，讲述了：

“我等已尽力，为你做此事；

狮王，向你致敬！我等能得何物？

“我食血肉者，常行残暴事；

汝落我齿间，尚能存活，已是万幸！” (本生经 1.4.29-30)

等本生故事。又针对他图谋杀害佛陀的行为，讲述了：

“俱卢格（鹿）已知晓，汝西般尼树（猎人伪装）为何栖息；

我往别处西般尼树去，汝之‘果实’（加害）非我所喜。” (本生经 1.1.21)

等本生故事。又有一天，当人们谈论“提婆达多从利养恭敬和沙门身份两方面都已衰败”时，世尊说：“诸比丘，提婆达多不是现在才衰败，他过去世也曾衰败过。”于是讲述了：

“眼瞎布也失，友家起争执；

两头皆受损，水陆（生意）皆失败。” (本生经 1.1.139)

等本生故事。就这样，世尊住在王舍城期间，针对提婆达多讲述了许多本生故事，然后从王舍城前往舍卫城，住在祇树给孤独园。提婆达多也病了九个月，在临终前想见世尊，便对自己的弟子说：“我想见世尊，请带我去见他。”弟子们说：“你在身体强健时与世尊为敌，我们不带你去。”他说：“不要毁了我！我对世尊怀有怨恨，但世尊对我连一丝一毫的怨恨都没有。”诚如所言，世尊：

“对杀人者提婆达多，对强盗央掘摩罗；

对护财（象）与罗睺罗，处处平等心。” (长老譬喻经 1.1.585; 弥兰陀问经 6.6.5)

“请带我去见世尊吧！”他一再请求。于是弟子们用担架抬着他出发了。比丘们听到他来的消息，禀告世尊：“尊者，据说提婆达多要来见您。”“诸比丘，他以那个身躯是无法见到我的。”据说提婆达多自从请求五事那天起，就再也未能见到佛陀，这是法尔如是。“尊者，他已经到了某某地方。”“随他怎么做吧，他是见不到我的。”“尊者，他离这里只有一由旬了，半由旬，一伽浮他，已经到了祇树给孤独园的水池边了，尊者。”“即使他进入祇树给孤独园内，也还是见不到我的。”抬着提婆达多的人们来到祇树给孤独园的水池边，放下担架，到水池里去洗澡。提婆达多也从担架上起来，双脚着地坐下。他的双脚陷进了地里。他渐渐地陷下去，直到脚踝，直到膝盖，直到腰部，直到胸部，直到颈部。当他的下颌骨陷入地里时，他念诵了此偈：

“以此遗骨，我归依彼最上之人，

天中之天，调御丈夫之导师；

普眼者，具足百福之相者，

以我生命，归依于佛。” (弥兰陀问经 4.1.3)

据说，如来正是预见到这一点，才让提婆达多出家的。如果他不出家，作为在家人会造作更重的恶业，未来将无法种下解脱轮回的因缘；而出家后，虽然也造作了重业，但未来能够种下解脱轮回的因缘。因此世尊度他出家。他将于十万劫之后，成为名为“骨自在”（Aṭṭhissara）的辟支佛。他沉入大地后，投生到阿鼻地狱。因为他对不动摇的佛陀犯了罪，所以也就在不动摇的状态中受苦。在百由旬范围的阿鼻地狱内，他的身体也长到一百由旬高。头颅直到耳轮骨陷入上方的铁地，双脚直到脚踝陷入下方的铁地。一根如大棕榈树干粗的铁矛从后墙穿出，刺穿脊柱中部，从胸前穿出，刺入前墙。另一根从南墙穿出，刺穿右胁，从左胁穿出，刺入北墙。另一根从上方的头盖骨穿出，刺穿头顶，从下方穿出，刺入铁地。就这样，他在那里一动不动地受着煎熬。

比丘们议论道：“提婆达多走了那么远的路来，却未能见到世尊，就陷入了大地。”世尊说：“诸比丘，提婆达多不是现在才因为得罪我而陷入大地，他过去世也曾陷入过。”于是讲述了在象王时代，他救助了一个迷路的男子，让他骑在自己背上送到安全地带，那人却三次返回，分别从象牙尖端、中部和根部砍断象牙，第三次在即将超出大士（菩萨）视线范围时陷入大地的故事，以此说明其忘恩负义，并诵出：

“于忘恩负义之人，常觅过失之徒；

纵予全部大地，亦不能令彼满足。” (本生经 1.1.72; 1.9.107)

这个本生故事。又在类似的议论生起时，讲述了他身为忍辱仙人（Khantivādī）时，被当时身为迦罗富王（Kalāburāja）的提婆达多迫害而陷入大地的故事，即《忍辱仙人本生》（Jātaka 1.4.49 ff）；以及他身为小达摩波罗（Cūḷadhammapāla）时，被当时身为大波多波王（Mahāpatāparāja）的提婆达多迫害而陷入大地的故事，即《小达摩波罗本生》（Jātaka 1.5.44 ff）。

当提婆达多陷入大地后，大众欢欣鼓舞，竖起旗帜、幡幢和芭蕉树，摆设满水罐，说：“我们真是幸运啊！”举行了盛大的庆祝。人们将此事禀告了世尊。世尊说：“诸比丘，不是现在提婆达多死后大众才欢喜，过去世也是如此。”于是讲述了在波罗奈，一个名叫宾伽罗（Piṅgala）的国王，为人人厌恶、凶残暴虐，在他死后大众欢喜的故事，并诵出：

“众生皆被宾伽罗所害，彼死众皆感欣慰；

莫非黑眼者（宾伽罗）曾是汝所爱？为何汝哭泣，守门人？

“黑眼者非我所爱，我惧其复返；

彼去此间若害阎罗王，彼受害者或将彼送回此。” (本生经 1.2.179-180)

这个《宾伽罗本生》。比丘们问世尊：“尊者，提婆达多现在投生到哪里了？”“诸比丘，在阿鼻大地狱。”“尊者，他在这里痛苦地生活，去后又投生到受苦的地方了。”“是的，诸比丘。无论是出家人还是在家人，放逸度日的人，在两处都受苦。”说完，便诵出此偈：

17.

“Idha tappati pecca tappati, pāpakārī ubhayattha tappati;

Pāpaṃ me katanti tappati, bhiyyo tappati duggatiṃ gato”ti.

在此偈中，“今生痛苦”（idha tappati）指的是在此世因恶业而遭受忧愁苦恼的痛苦。“来世”（Pecca）指的是在来世，因果报而遭受极其惨烈的地狱之苦。“造恶者”（pāpakārī）指的是造作各种恶业的人。“两世”（Ubhayattha）指的是以如上所述的痛苦，在两处都遭受痛苦。“我造了恶业”（Pāpaṃ me kataṃti）是说他因恶业的折磨而悔恨，“我造了恶业”而痛苦。这种痛苦尚且轻微，而因果报的痛苦，“堕入恶道后更加痛苦”（bhiyyo tappati duggatiṃ gato），则是以极其残酷的折磨而格外痛苦。

偈颂结束时，许多人证得了须陀洹果等。这次说法对大众带来了利益。

提婆达多的故事，第十二则完。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/1. Yamakavagga 双品 (Dhp 1, 1-20)”

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【经名】 1.13 Sumanadevīvatthu 孤独长者女修摩那 (Dhp 1.13, 18)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

18.

Idha nandati pecca nandati, katapuñño ubhayattha nandati;

“Puññaṃ me katan”ti nandati, bhiyyo nandati suggatiṃ gato.

☸---------------------------------------------------------------------

一八 在此世间喜悦，在后世也喜悦，行善的人在两处都喜悦。他喜悦地想：“我已造善业”，去到善道时更加喜悦。

☸.....................................................................

年轻女孩的成就

今生快乐，来生快乐，造作善业的人今生与来世都快乐；

“我已经造下善业！”的念头使他们喜悦不已；

往生善趣时，他们更喜悦。 (偈 18)

舍卫城的给孤独长者和毗舍佉两人都是佛教徒，也固定在家里供养众多比丘。毗舍佉家的供养由她的孙女负责，而给孤独长者家则首先由长女，接着由次女，最后由最小的女儿修摩那戴葳负责。明白佛法的长女和次女结婚之后都住到夫家去了，所以剩下修摩那戴葳在家负责布施的工作。

后来，修摩那戴葳病在旦夕的时候想要见父亲，他父亲来的时候，她称呼父亲为“弟弟”之后立刻逝世。她的称呼使她的父亲困惑不安，以为她的女儿在临终时正念没有现前，所以，他就去找佛陀，向佛陀报告这件事。佛陀说，修摩那戴葳临终时，意识清楚，而且正念现前 。

佛陀说修摩那戴葳称呼父亲为弟弟是正确的，因为她的修行层次比父亲高，她已经证得二果，而父亲只证得初果。佛陀并且向给孤独长者说，修摩那戴葳已经往生兜率天了。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

[AI翻译]

13. 苏摩那戴薇的故事

佛陀住在祇园精舍时，针对苏摩那戴薇讲述了这段法：“在此世间喜悦……”（Idhanandatīti）。

在舍卫城，给孤独长者家和毗舍佉大优婆夷家，每天都供养两千位比丘。在舍卫城，凡是想行布施的人，都要先得到这两位的同意才做。为什么呢？如果有人问：“给孤独长者或毗舍佉来过你的布施场所吗？”如果回答“没有来”，即使花费了十万（钱财）所做的布施，也会被批评说：“这算什么布施？”因为这两位都非常了解比丘僧团的喜好和适宜的事务。有他们安排时，比丘们才能称心如意地用餐。因此，所有想行布施的人，都必须请他们一起去。这样一来，他们（给孤独长者和毗舍佉）就无法在自己的家里供养比丘了。于是，毗舍佉想到：“谁能代替我来供养比丘僧团呢？”她观察后，看到了自己儿子的女儿，便让她代替自己。她在她的住所供养比丘僧团。给孤独长者也安排了他的大女儿，名叫摩诃苏跋达。她为比丘们服务，听闻佛法，证得须陀洹果后，就嫁到夫家去了。然后，他安排了小女儿苏跋达。她也同样行事，证得须陀洹果后，嫁到夫家去了。接着，他安排了最小的女儿，名叫苏摩那戴薇。她听闻佛法后，证得了斯陀含果。她还是个少女时，就得了那样的重病，无法进食，想要见父亲，便派人去叫他。他当时正在一个布施场所，一听到她的消息就来了，问道：“怎么了，女儿苏摩那？”她却回答他：“怎么了，父亲，小弟弟？”“你说胡话吗，女儿？”“我没有说胡话，小弟弟。”“你害怕吗，女儿？”“我不害怕，小弟弟。”她说完这些话就去世了。他虽然是须陀洹，却无法抑制因长者女（去世）而生的忧伤，为女儿办完后事，哭着来到世尊面前。世尊问：“家主，为何如此忧愁、沮丧、泪流满面地哭着来？”他说：“世尊，我的女儿苏摩那戴薇去世了。”“那你为何忧伤？死亡对所有人来说不都是必然的吗？”“世尊，我知道这个道理。但我那具有惭愧心的女儿，在临终时未能保持正念，胡言乱语而死，这让我产生了不小的忧愁。”“大长者，她到底说了什么？”“世尊，我叫她‘女儿，苏摩那’。她却对我说：‘怎么了，父亲，小弟弟？’‘你说胡话吗，女儿？’‘我没有说胡话，小弟弟。’‘你害怕吗，女儿？’‘我不害怕，小弟弟。’说完这些就去世了。”于是世尊对他说：“大长者，你的女儿没有说胡话。”“世尊，那她为什么那样说？”“只因为（她在道果上比你年长）。家主，你的女儿在道果上比你年长。你只是须陀洹，而你的女儿是斯陀含。因为她在道果上比你年长，所以她那样称呼你。”“是这样吗，世尊？”“是的，家主。”“世尊，她现在往生到哪里了？”“在家主，往生到兜率天了。”“世尊，我的女儿在此世间亲友中喜悦地生活，离开此世后也往生到了喜悦之处。”于是世尊对他说：“是的，家主。不放逸的人，无论是在家或出家，在此世和来世都确实是喜悦的。”说完便诵出此偈：

18.

“在此世间喜悦，在后世也喜悦，行善的人在两处都喜悦；

他喜悦地想：‘我已造善业’，去到善道时更加喜悦。”

在此偈中，“在此”（idha）是指在此世间因业行而喜悦。“后世”（pecca）是指在来世因果报而喜悦。“行善者”（katapuñño）是指造作各种福德的人。“在两处”（ubhayattha）是指在此世间想着“我已行善，未曾作恶”而喜悦，在来世享受果报而喜悦。“我已造善业”（puññaṃ me katan ti）是指在此世间喜悦时，仅仅因“我已造善业”的满足感，依于业行的喜悦而喜悦。“更加”（bhiyyo）是指因果报的喜悦，去到善道，在兜率天享受五十七俱胝六十万年的天界福报，极其喜悦。

偈颂结束时，许多人证得了须陀洹等果位。这次说法对大众带来了利益。

苏摩那戴薇的故事，第十三个。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/1. Yamakavagga 双品 (Dhp 1, 1-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.14 Dvesahāyakabhikkhuvatthu 牧算他牛 (Dhp 1.14, 19-20)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

19.

Bahumpi ce saṃhita [sahitaṃ (sī. syā. kaṃ. pī.)] bhāsamāno, na takkaro hoti naro pamatto;

Gopova gāvo gaṇayaṃ paresaṃ, na bhāgavā sāmaññassa hoti.

☸---------------------------------------------------------------------

一九 即使背诵了很多经文，但若放逸而不去实践，就像牧人替别人数牛一样，不能分享到沙门修行的利益。

☸.....................................................................

知识不等于证悟

虽然经常诵念经文，但放逸而不奉行的人，

像替人放牧的牧牛人，不能得到清净行的法益。 (偈 19)

☸*********************************************************************

20.

Appampi ce saṃhita bhāsamāno, dhammassa hoti [hotī (sī. pī.)] anudhammacārī;

Rāgañca dosañca pahāya mohaṃ, sammappajāno suvimuttacitto;

Anupādiyāno idha vā huraṃ vā, sa bhāgavā sāmaññassa hoti.

Yamakavaggo paṭhamo niṭṭhito.

☸---------------------------------------------------------------------

二〇 即使背诵的经文很少，但能按照佛法去行动，遵行正法；舍弃了贪、嗔、痴，具有正知，心善解脱；对此世或他世都无所执取，他就能分享到沙门修行的利益。

☸.....................................................................

经文背诵虽不多，但确实奉行，灭除贪、嗔、痴，

如实知见，内心清净，生生世世不再执着的人，

真正得到清净行的法益。 (偈 20)

有两位出身高贵家庭的比丘是好朋友，其中之一精通三藏，娴熟于唱诵并弘扬经文。他教导众多比丘，而成为十八个比丘团体的指导老师。另一位比丘则在热切精进的修行之后，证得阿罗汉果，并且透过止观的禅修而证得卓越的能力。

有一次，证阿罗汉果的比丘到祇树给孤独园向佛陀顶礼问讯时，这两位比丘碰面了。精通三藏的比丘不知道他的朋友已经证得阿罗汉果，反而轻视他的朋友，认为这老比丘对神圣的经藏所知不多，因此决定盘问他几个经藏的问题，佛陀知道他这种不友善的居心，也知道他一定会自取其辱。

所以，佛陀出于慈悲心就去探视两人，以避免熟悉经藏的比丘取笑他的朋友。佛陀并且亲自提出问题，他问熟悉经藏的比丘有关禅那和道果（透过禅修而得到的高级境界），熟悉经藏的比丘无法作答，因为他只知道教导别人，自己却不亲自修行。另一位比丘由于精进奉行佛法，已经证得阿罗汉果，所以回答了所有的问题。佛陀因此赞叹阿罗汉比丘，而对熟悉经藏的比丘不赞一词。

其他比丘不明白为何佛陀大力称赞证得阿罗汉果的老比丘，却没称赞他们的指导老师，佛陀向他们解释说，熟悉三藏但不知奉行的比丘，像牧牛人，只为牧牛而获得工资，而亲自奉行佛法的比丘，就像牛主人一样，享受牛的五种生产品，所以说，熟悉三藏的比丘只得到学生对他的服务，没有修行圣果的益处。而阿罗汉比丘虽然懂得不多，只能背诵一些经文，但清清楚楚地明白其中的精义。并且精进修行，克服了贪、嗔、痴，他的内心完全没有精神的烦恼，对今生与来世没有任何的执着，所以他真正获得修行的圣果。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

[AI翻译]

14. 两位朋友比丘的故事

佛陀住在祇园精舍时，针对两位朋友比丘讲述了这段法：“即使（背诵）很多……”（Bahumpi ceti）。

据说，舍卫城有两位出身良好家庭的朋友，他们一起去了精舍，听闻世尊说法后，舍弃了欲望，献身于教法而出家。他们在阿阇梨和邬波驮耶处住了五年后，去拜见世尊，询问教法中的两种责任（dhura），详细听闻了观禅责任（vipassanādhura）和经教责任（ganthadhura）后，其中一位说：“尊者，我是在年老时出家的，无法完成经教责任，但我会完成观禅责任。”于是他请求学习直到阿罗汉果位的观禅责任，努力精进，最终证得了阿罗汉果，并获得了四无碍解。另一位则想：“我要完成经教责任。”于是他依次学习了三藏佛语，在所到之处讲说佛法，诵读经文，教导五百位比丘。他成为了十八个大僧团的导师。比丘们从世尊处领受业处（禅修指导）后，去到另一位长老（修观禅者）的住处，遵从他的教导，证得阿罗汉果后，顶礼长老，说：“我们想去拜见世尊。”长老说：“去吧，贤友们。请代我问候世尊，并问候八十大长老。也请告诉我的朋友长老：‘我们的老师向您问候。’”便派遣他们去了。那些比丘到了精舍，顶礼了世尊和八十大长老后，去到那位研习经教的长老（ganthikatthera）那里，说：“尊者，我们的老师向您问候。”当他问：“他是谁？”他们回答：“尊者，是您的朋友比丘。”长老们（修观禅者的弟子）一次又一次地传来问候，那位（研习经教的）比丘忍耐了一段时间，后来无法再忍受，当再次听到“我们的老师向您问候”时，他说：“他是谁？”当被告知“是您的朋友比丘”时，他问道：“你们在他那里学到了什么？是《长部》等某个尼柯耶吗？是三藏中的某一藏吗？”然后自语道：“连四句偈都不懂，刚出家拿了粪扫衣就进了森林，竟然收了这么多弟子！等他来的时候，我得问他一些问题。”

后来，那位（修观禅的）长老来拜见世尊。他把钵和衣放在朋友长老那里，然后去顶礼了世尊和八十大长老，之后回到了朋友的住处。那位（研习经教的长老）为他安排了日常事务，然后拿了一个同样大小的座位，心想“我要问他问题”而坐下。就在那时，世尊心想：“这个人（研习经教者）如果刁难我如此（优秀）的儿子（修观禅者），将会堕入地狱。”出于慈悲，世尊像是巡视精舍一样，来到了他们坐的地方，坐在预设的最殊胜的佛座上。因为比丘们在那里坐下时，通常都会先铺设佛座。因此世尊就坐在了平常预设的座位上。坐下后，世尊先问那位研习经教的比丘关于初禅的问题，他答不出来。然后世尊依次问了第二禅乃至八定、色界定和无色界定的问题。研习经教的长老一个也答不出来。另一位（修观禅的长老）则全部回答了。接着，世尊问他关于须陀洹道的问题。研习经教的长老答不出来。于是世尊问那位漏尽阿罗汉长老。长老回答了。世尊称赞道：“善哉，善哉，比丘！”然后依次问了其余（三）道的问题。研习经教者一个也答不出来，而漏尽者则对所问的问题一一作答。世尊在这四个地方都给予了他赞叹（sādhukāra）。听到这赞叹声，从地居天开始直到梵天界的所有天神以及那伽、金翅鸟都发出了赞叹声。听到这赞叹声，那位（研习经教者）的弟子和共住者们对世尊感到不满：“世尊这是怎么了？对什么都不懂的老长老在四个地方都给予赞叹，而对我们这位通晓一切经教、五百比丘的领导者的老师，连一句称赞的话都没有！”于是世尊问他们：“比丘们，你们在说什么？”当他们说明情况后，世尊说：“比丘们，你们的老师在我的教法中，如同为了工钱而看守牛群的人；而我的儿子（指阿罗汉长老），则如同随心所欲享用五种牛乳制品的主人。”说完便诵出这些偈颂：

19.

“即使背诵了很多经文，但若放逸而不去实践，

就像牧人替别人数牛一样，不能分享到沙门修行的利益。

20.

“即使背诵的经文很少，但能按照佛法去行动，遵行正法；

舍弃了贪、嗔、痴，具有正知，心善解脱；

“对此世或他世都无所执取，他就能分享到沙门修行的利益。”

在这里，“经文”（saṃhita）是指三藏佛语的名称。即使亲近老师学习并为他人大量诵读讲解，但他自己却不去实践听闻佛法后行者应做之事。“不实践者”（na takkaro hoti）：连用鸡毛掸掸灰尘那样的（比喻微小的）如理作意（例如无常等观想）都不进行。这种人就像一个为了日薪而看牛的牧人，早上接收了全部牛只，晚上交还给主人，只得到一天的工资，却不能随心所欲地享用五种牛乳制品（牛奶、酪、生酥、熟酥、醍醐）。同样地，他（只学不修者）仅仅能从弟子那里得到侍奉照料的好处，却不能分享到沙门修行（sāmañña，指道果）的利益。而如同牧人交还牛后，主人享用牛乳制品一样，那些听闻他所说佛法并去实践的人，依照教导修行，有的证得初禅等（禅定），有的增长观禅而证得道果，他们就像牛的主人享用牛乳制品一样，分享到沙门修行（道果）的利益。

因此，世尊针对持戒、多闻但放逸度日、于无常等如理作意方面懈怠的比丘，说了第一首偈颂；这不是针对破戒者的。而第二首偈颂则是针对虽然听闻不多，但在如理作意方面努力实践的行者而说的。

在偈颂中，“即使很少”（appampi ce）是指即使只有一品或两品（很少的经文）。“遵行正法”（dhammassa hoti anudhammacārī）：了知义理，了知法义，遵行与九种出世间法相应的法，即作为前行部分的行道（paṭipadā），包括四清净戒、头陀行、不净观、业处等不同内容，这样行持就是“遵行正法者”。他期望着“就在今天”证悟。他通过这种正确的修行，“舍弃了贪、嗔、痴”（rāgañca dosañca pahāya mohaṃ）；“具有正知”（sammappajāno）：以正确的因由、方法了知应被遍知的法；“心善解脱”（suvimuttacitto）：通过断除（断烦恼）、镇伏（镇伏烦恼）、根除（根除烦恼）、寂灭（烦恼寂灭）、出离（从烦恼出离）这五种解脱方式，心得以完全解脱；“无所执取”（anupādiyāno idha vā huraṃ vā）：对于此世、他世所包含的，或内在、外在的蕴、处、界，都不以四种取（欲取、见取、戒禁取、我语取）去执取；这样的大阿罗汉，通过道所代表的沙门身份，而获得了果所代表的沙门利益以及五分无学法蕴（戒、定、慧、解脱、解脱知见），他是（这些利益的）分享者（bhāgavā hoti）。（世尊）就像用宝顶为房屋封顶一样，用阿罗汉果位为这次说法作了总结。

偈颂结束时，许多人证得了须陀洹等果位。这次说法对大众带来了利益。

两位朋友比丘的故事，第十四个。

双品注疏 完毕。

第一品。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/2. Appamādavagga 不放逸品 (Dhp 2, 21-32)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1 Sāmāvatīvatthu 珊蔓娣皇后 (Dhp 2.1, 21-23)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Appamādavaggo

21.

Appamādo amatapadaṃ [amataṃ padaṃ (ka.)], pamādo maccuno padaṃ;

Appamattā na mīyanti, ye pamattā yathā matā.

☸---------------------------------------------------------------------

二 不放逸品

二十一 不放逸是通往不死的道路，放逸是走向死亡的途径。不放逸的人不会真正死去，放逸的人如同行尸走肉。

☸.....................................................................

摩醯提利阴谋陷害珊蔓娣皇后

精进是涅槃之道，放逸使人趋向生死轮回；

精进的人不死(涅槃)，放逸的人如行尸走肉。 (偈 21)

☸*********************************************************************

22.

Evaṃ [etaṃ (sī. syā. kaṃ. pī.)] visesato ñatvā, appamādamhi paṇḍitā;

Appamāde pamodanti, ariyānaṃ gocare ratā.

☸---------------------------------------------------------------------

二十二 智者明白这个道理，行为就不会放逸。他们乐于不放逸，喜爱圣者的境界。

☸.....................................................................

智者确实明白以上的道理，所以精进安乐，

并且喜悦圣境； (偈 22)

☸*********************************************************************

23.

Te jhāyino sātatikā, niccaṃ daḷhaparakkamā;

Phusanti dhīrā nibbānaṃ, yogakkhemaṃ anuttaraṃ.

☸---------------------------------------------------------------------

二十三 贤者常坚毅、勇猛修禅定，他们解脱束缚获得安稳，证得无上的涅槃。

☸.....................................................................

智者坚定、精进禅定(止与观)，

解脱系缚(贪爱、生、邪见和无明)，证得无上涅槃(灭苦)。 (偈 23)

珊蔓娣皇后有很多服侍她的侍女，其中一位名字叫做久寿多罗，她的职责是每天为 皇后向花匠苏曼那购买花。有一天，她在苏曼那的家里听闻佛陀说法，由于过去世的修 持，她立刻证得初果。回到皇宫之后，她就向皇后和其它侍女转述佛陀的说法。她们也 因此对佛法有所了解。从那天起，她不用再做其它重大的工作，皇后也待她如师亦母。 她非常聪颖，能够把听闻过的佛陀说法，再转述给皇后和其它侍女听，也因此，后来她 确实理解佛法。

皇后和她的侍女很想当面顶礼佛陀，但害怕国王会反对，只好在佛陀经过皇宫到其 它信徒的家时，透过皇宫建筑的孔洞悄悄地行注目礼。

摩醯提利是国王另一位出身婆罗门的妻妾。她的父亲曾经认为佛陀是唯一值得女儿 托付终身的人，所以就向佛陀提及婚配之事，但佛陀加以婉拒，佛陀说：“即使看见天魔 波旬最漂亮的三位女儿─渴爱、不乐、贪欲 (Taṇhā, Arati 和 Rāga)，我都不动心了。毕竟，色身都是 污秽的，有什么值得贪恋呢？”佛陀所以如此回答，是因为知道这对婆罗门夫妇当天就 可以证得三果（不还果）。这对夫妇听完佛陀的话后，果真领悟美丽的无常，而当下证 得三果。他们把女儿交付给她的叔叔，而双双出家修行。后来，两人也都证得阿罗汉果 。但摩醯提利因为对自己的美貌非常自负，而认为佛陀的话是一种侮辱，她内心痛苦、 难堪，发誓要找机会报仇。

后来，她的叔叔把她献给优填王，使她成为国王的妻妾之一。当她知道佛陀正在憍赏弥城内，也知道皇后和侍女透过居室的孔洞向佛陀敬礼时，她决定展开报复的行动， 同时一并要伤害皇后和皇后的侍女。她向国王进谗言，说皇后和侍女在房子墙壁挖洞， 而且对国王不忠实。国王就亲自去检查皇后居住的房子，而看见这些孔洞，但当他明白 其中原委后，并不生气。

虽然如此，她继续向国王诽谤皇后对国王不忠实，并且说皇后企图杀害国王。有一 次，她知道国王带着琵琶要到皇后的房子住几天，就把一只蛇藏在国王的琵琶中，并 且用花把琵琶的孔遮盖起来。然后她告诉国王说，她有不祥的预感，十分担心国王的安 危，请国王不要前去皇后的房子，但国王不予理会，她就跟随国王到皇后的房子，并且 趁人不注意的时候，把遮住琵琶孔的花朵拿开，琵琶内的蛇就跑到皇后的床上，并且蜷 起身子，嘶嘶作响。国王看见蛇的时候，相信了她的谗言，误认皇后要害他。国王一时 非常愤怒，怒吼着，叫皇后站起来，也叫所有的侍女都站在皇后的身后。然后国王拉弓 ，将毒箭向皇后等人射去。但皇后等人对国王的举止毫无惧意，只默默地流露 慈悲的眼光，所以虽然国王善于射箭，却未射中任何人。国王目睹这奇迹时，明白皇后 是无辜的，就恩准皇后邀请佛陀和众多比丘到宫中来化缘、说法。

摩醯提利看见自己所有的阴谋都失败了，于是拟定最后一项万无一失的阴谋。她派人送口信给她的叔叔，要他纵火烧皇后居住的房子。她叔叔遵照她的话做，但房子内的 皇后和侍女由于有很好的修持，所以虽然在危难的时刻，仍然继续禅坐。因此、在房子 完全倒塌之前，有人证得二果，其他人的修行也有进步。

当国王接到报告赶来时，已经太迟了。国王心中怀疑这是摩醯提利怂恿的结果，但他不动声色，反而说：“皇后在世时，我一直警觉在心、提心吊胆，害怕遭了她的 毒手。现在我可宽心了！会是谁做了这件好事呢？一定是深爱我的人做的。” 听完国王 这一番话时，愚蠢的摩醯提利马上接口说，是她要她叔叔纵火烧死皇后的。国王听她招 认了，佯装非常高兴，告诉她，他要大大赏赐她和她的所有亲戚。但当她们兴高采烈地 抵达皇宫时，却全部与摩醯提利一起被捕并且在皇宫的广场上被处决。邪恶的摩醯提利 终于因为陷害贞洁的皇后和侍女而受到惩罚。

佛陀知道这两件悲惨的事件时说，正念现前、精进的人不死，放逸的人则如行尸走肉。

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【Dhammapada-aṭṭhakathā 法句经义注】

2. Appamādavaggo

1. Sāmāvatīvatthu

Appamādoamatapadanti imaṃ dhammadesanaṃ satthā kosambiṃ upanissāya ghositārāme viharanto sāmāvatippamukhānaṃ pañcannaṃ itthisatānaṃ, māgaṇḍiyappamukhānañca etissā pañcannaṃ ñātisatānaṃ maraṇabyasanaṃ ārabbha kathesi.

Tatrāyaṃ anupubbikathā – atīte allakapparaṭṭhe allakapparājā nāma, veṭhadīpakaraṭṭhe veṭhadīpakarājā nāmāti ime dve daharakālato paṭṭhāya sahāyakā hutvā ekācariyakule sippaṃ uggaṇhitvā attano attano pitūnaṃ accayena chattaṃ ussāpetvā āyāmena dasadasayojanike raṭṭhe rājāno ahesuṃ. Te kālena kālaṃ samāgantvā ekato tiṭṭhantā nisīdantā nipajjantā mahājanaṃ jāyamānañca jīyamānañca mīyamānañca disvā “paralokaṃ gacchantaṃ anugacchanto nāma natthi, antamaso attano sarīrampi nānugacchati, sabbaṃ pahāya gantabbaṃ, kiṃ no gharāvāsena, pabbajissāmā”ti mantetvā rajjāni puttadārānaṃ niyyādetvā isipabbajjaṃ pabbajitvā himavantappadese vasantā mantayiṃsu – “mayaṃ rajjaṃ pahāya pabbajitā, na jīvituṃ asakkontā. Te mayaṃ ekaṭṭhāne vasantā apabbajitasadisāyeva homa, tasmā visuṃ vasissāma. Tvaṃ etasmiṃ pabbate vasa, ahaṃ imasmiṃ pabbate vasissāmi. Anvaḍḍhamāsaṃ pana uposathadivase ekato bhavissāmā”ti. Atha kho nesaṃ etadahosi – “evampi no gaṇasaṅgaṇikāva bhavissati, tvaṃ pana tava pabbate aggiṃ jāleyyāsi, ahaṃ mama pabbate aggiṃ jālessāmi, tāya saññāya atthibhāvaṃ jānissāmā”ti. Te tathā kariṃsu.

Atha aparabhāge veṭhadīpakatāpaso kālaṃ katvā mahesakkho devarājā hutvā nibbatto. Tato aḍḍhamāse sampatte aggiṃ adisvāva itaro “sahāyako me kālakato”ti aññāsi. Itaropi nibbattakkhaṇeyeva attano devasiriṃ oloketvā kammaṃ upadhārento nikkhamanato paṭṭhāya attano tapacariyaṃ disvā “gantvā mama sahāyakaṃ passissāmī”ti taṃ attabhāvaṃ vijahitvā maggikapuriso viya tassa santikaṃ gantvā vanditvā ekamantaṃ aṭṭhāsi. Atha naṃ so āha – “kuto āgatosī”ti? “Maggikapuriso ahaṃ, bhante, dūratova āgatomhi. Kiṃ pana, bhante, ayyo imasmiṃ ṭhāne ekakova vasati, aññopi koci atthī”ti? “Atthi me eko sahāyako”ti. “Kuhiṃ so”ti? “Etasmiṃ pabbate vasati, uposathadivase pana aggiṃ na jāleti, mato nūna bhavissatī”ti. “Evaṃ, bhante”ti? “Evamāvuso”ti. “Ahaṃ so, bhante”ti. “Kuhiṃ nibbattosī”ti? “Devaloke mahesakkho devarājā hutvā nibbattosmi, bhante, ‘ayyaṃ passissāmī’ti puna āgatomhi. Api nu kho ayyānaṃ imasmiṃ ṭhāne vasantānaṃ koci upaddavo atthī”ti? “Āma, āvuso, hatthī nissāya kilamāmī”ti. “Kiṃ vo, bhante, hatthī karontī”ti? “Sammajjanaṭṭhāne laṇḍaṃ pātenti, pādehi bhūmiyaṃ paharitvā paṃsuṃ uddharanti, svāhaṃ laṇḍaṃ chaḍḍento paṃsuṃ samaṃ karonto kilamāmī”ti. “Kiṃ pana tesaṃ anāgamanaṃ icchathā”ti? “Āmāvuso”ti. “Tena hi tesaṃ anāgamanaṃ karissāmī”ti tāpasassa hatthikantavīṇañceva hatthikantamantañca adāsi. Dadanto ca pana vīṇāya tisso tantiyo dassetvā tayo mante uggaṇhāpetvā “imaṃ tantiṃ paharitvā imasmiṃ mante vutte nivattitvā oloketumpi asakkontā hatthī palāyanti, imaṃ tantiṃ paharitvā imasmiṃ mante vutte nivattitvā pacchato olokentā olokentā palāyanti, imaṃ tantiṃ paharitvā imasmiṃ mante vutte hatthiyūthapati piṭṭhiṃ upanāmento āgacchatī”ti ācikkhitvā, “yaṃ vo ruccati, taṃ kareyyāthā”ti vatvā tāpasaṃ vanditvā pakkāmi. Tāpaso palāyanamantaṃ vatvā palāyanatantiṃ paharitvā hatthī palāpetvā vasi.

Tasmiṃ samaye kosambiyaṃ pūrantappo nāma rājā hoti. So ekadivasaṃ gabbhiniyā deviyā saddhiṃ bālasūriyatapaṃ tappamāno abbhokāsatale nisīdi. Devī rañño pārupanaṃ satasahassagghanikaṃ rattakambalaṃ pārupitvā nisinnā raññā saddhiṃ samullapamānā rañño aṅgulito satasahassagghanikaṃ rājamuddikaṃ nīharitvā attano aṅguliyaṃ pilandhi. Tasmiṃ samaye hatthiliṅgasakuṇo ākāsena gacchanto dūrato rattakambalapārupanaṃ deviṃ disvā “maṃsapesī”ti saññāya pakkhe vissajjetvā otari. Rājā tassa otaraṇasaddena bhīto uṭṭhāya antonivesanaṃ pāvisi. Devī garugabbhatāya ceva bhīrukajātikatāya ca vegena gantuṃ nāsakkhi. Atha naṃ so sakuṇo ajjhappatto nakhapañjare nisīdāpetvā ākāsaṃ pakkhandi. Te kira sakuṇā pañcannaṃ hatthīnaṃ balaṃ dhārenti. Tasmā ākāsena netvā yathārucitaṭṭhāne nisīditvā maṃsaṃ khādanti. Sāpi tena nīyamānā maraṇabhayabhītā cintesi – “sacāhaṃ viravissāmi, manussaddo nāma tiracchānagatānaṃ ubbejanīyo, taṃ sutvā maṃ chaḍḍessati. Evaṃ sante saha gabbhena jīvitakkhayaṃ pāpuṇissāmi, yasmiṃ pana ṭhāne nisīditvā maṃ khādituṃ ārabhissati, tatra naṃ saddaṃ katvā palāpessāmī”ti. Sā attano paṇḍitatāya adhivāsesi.

Tadā ca himavantapadese thokaṃ vaḍḍhitvā maṇḍapākārena ṭhito eko mahānigrodho hoti. So sakuṇo migarūpādīni tattha netvā khādati, tasmā tampi tattheva netvā viṭapabbhantare ṭhapetvā āgatamaggaṃ olokesi. Āgatamaggolokanaṃ kira tesaṃ dhammatā. Tasmiṃ khaṇe devī, “idāni imaṃ palāpetuṃ vaṭṭatī”ti cintetvā ubho hatthe ukkhipitvā pāṇisaddañceva mukhasaddañca katvā taṃ palāpesi. Athassā sūriyatthaṅgamanakāle gabbhe kammajavātā caliṃsu. Sabbadisāsu gajjanto mahāmegho uṭṭhahi. Sukhedhitāya rājamahesiyā “mā bhāyi, ayye”ti vacanamattampi alabhamānāya dukkhaparetāya sabbarattiṃ niddā nāma nāhosi. Vibhātāya pana rattiyā valāhakavigamo ca aruṇuggamanañca tassā gabbhavuṭṭhānañca ekakkhaṇeyeva ahosi. Sā meghautuñca pabbatautuñca aruṇautuñca gahetvā jātattā puttassa utenoti nāmaṃ akāsi.

Allakappatāpasassapi kho tato avidūre vasanaṭṭhānaṃ hoti. So pakatiyāva vassadivase sītabhayena phalāphalatthāya vanaṃ na pavisati, taṃ rukkhamūlaṃ gantvā sakuṇehi khāditamaṃsānaṃ aṭṭhiṃ āharitvā koṭṭetvā rasaṃ katvā pivati. Tasmā taṃ divasaṃ “aṭṭhiṃ āharissāmī”ti tattha gantvā rukkhamūle aṭṭhiṃ pariyesento upari dārakasaddaṃ sutvā ullokento deviṃ disvā “kāsi tvan”ti vatvā “mānusitthimhī”ti. “Kathaṃ āgatāsī”ti? “Hatthiliṅgasakuṇenānītāmhī”ti vutte “otarāhī”ti āha . “Jātisambhedato bhāyāmi, ayyā”ti. “Kāsi tvan”ti? “Khattiyāmhī”ti. “Ahampi khattiyoyevā”ti. “Tena hi khattiyamāyaṃ kathehī”ti. So khattiyamāyaṃ kathesi. “Tena hi āruyha puttaṃ me otārehī”ti. So ekena passena abhiruhanamaggaṃ katvā abhiruhitvā dārakaṃ gaṇhi. “Mā maṃ hatthena chupī”ti ca vutte taṃ achupitvāva dārakaṃ otāresi. Devīpi otari. Atha naṃ assamapadaṃ netvā sīlabhedaṃ akatvāva anukampāya paṭijaggi, nimmakkhikamadhuṃ āharitvā sayaṃjātasāliṃ āharitvā yāguṃ pacitvā adāsi. Evaṃ tasmiṃ paṭijaggante sā aparabhāge cintesi – “ahaṃ neva āgatamaggaṃ jānāmi, na gamanamaggaṃ jānāmi, imināpi me saddhiṃ vissāsamattampi natthi. Sace panāyaṃ amhe pahāya katthaci gamissati, ubhopi idheva maraṇaṃ pāpuṇissāma, yaṃkiñci katvā imassa sīlaṃ bhinditvā yathā maṃ na muñcati, tathā taṃ kātuṃ vaṭṭatī”ti. Atha naṃ dunnivatthaduppārutadassanena palobhetvā sīlavināsaṃ pāpesi. Tato paṭṭhāya dvepi samaggavāsaṃ vasiṃsu.

Athekadivasaṃ tāpaso nakkhattayogaṃ ullokento pūrantappassa nakkhattamilāyanaṃ disvā “bhadde kosambiyaṃ pūrantapparājā mato”ti āha. “Kasmā, ayya, evaṃ vadesi? Kiṃ te tena saddhiṃ āghāto atthī”ti? “Natthi, bhadde, nakkhattamilāyanamassa disvā evaṃ vadāmī”ti, sā parodi. Atha naṃ “kasmā rodasī”ti pucchitvā tāya tassa attano sāmikabhāve akkhāte āha – “mā, bhadde, rodi, jātassa nāma niyato maccū”ti. “Jānāmi, ayyā”ti vutte “atha kasmā rodasī”ti? “Putto me kulasantakassa rajjassa anucchaviko, ‘sace tatra abhavissa, setacchattaṃ ussāpayissa. Idāni mahājāniko vata jāto’ti sokena rodāmi, ayyā”ti. “Hotu, bhadde, mā cintayi, sacassa rajjaṃ patthesi, ahamassa rajjalabhanākāraṃ karissāmī”ti. Athassa hatthikantavīṇañceva hatthikantamante ca adāsi. Tadā anekāni hatthisahassāni āgantvā vaṭarukkhamūle nisīdanti. Atha naṃ āha – “hatthīsu anāgatesuyeva rukkhaṃ abhiruhitvā tesu āgatesu imaṃ mantaṃ vatvā imaṃ tantiṃ pahara, sabbe nivattitvā oloketumpi asakkontā palāyissanti, atha otaritvā āgaccheyyāsī”ti. So tathā katvā āgantvā taṃ pavattiṃ ārocesi. Atha naṃ dutiyadivase āha – “ajja imaṃ mantaṃ vatvā imaṃ tantiṃ pahareyyāsi , sabbe nivattitvā olokentā palāyissantī”ti. Tadāpi tathā katvā āgantvā ārocesi . Atha naṃ tatiyadivase āha – “ajja imaṃ mantaṃ vatvā imaṃ tantiṃ pahareyyāsi, yūthapati piṭṭhiṃ upanāmento āgamissatī”ti. Tadāpi tathā katvā ārocesi.

Athassa mātaraṃ āmantetvā, “bhadde, puttassa te sāsanaṃ vadehi, ettova gantvā rājā bhavissatī”ti āha. Sā puttaṃ āmantetvā, “tāta, tvaṃ kosambiyaṃ pūrantapparañño putto, maṃ sagabbhaṃ hatthiliṅgasakuṇo ānesī”ti vatvā senāpatiādīnaṃ nāmāni ācikkhitvā “asaddahantānaṃ imaṃ pitu pārupanakambalañceva pilandhanamuddikañca dasseyyāsī”ti vatvā uyyojesi. Kumāro tāpasaṃ “idāni kiṃ karomī”ti āha. “Rukkhassa heṭṭhimasākhāya nisīditvā imaṃ mantaṃ vatvā imaṃ tantiṃ pahara, jeṭṭhakahatthī te piṭṭhiṃ upanāpetvā upasaṅkamissati, tassa piṭṭhiyaṃ nisinnova raṭṭhaṃ gantvā rajjaṃ gaṇhāhī”ti. So mātāpitaro vanditvā tathā katvā āgatassa hatthino piṭṭhiyaṃ nisīditvā kaṇṇe mantayi – “ahaṃ kosambiyaṃ pūrantapparañño putto, pettikaṃ me rajjaṃ gaṇhitvā dehi sāmī”ti. So taṃ sutvā “anekāni hatthisahassāni sannipatantū”ti hatthiravaṃ ravi, anekāni hatthisahassāni sannipatiṃsu. Puna “jiṇṇā hatthī paṭikkamantū”ti hatthiravaṃ ravi, jiṇṇā hatthī paṭikkamiṃsu. Puna “atitaruṇā hatthī nivattantū”ti hatthiravaṃ ravi, tepi nivattiṃsu. So anekehi yūthahatthisahasseheva parivuto paccantagāmaṃ patvā “ahaṃ rañño putto, sampattiṃ patthayamānā mayā saddhiṃ āgacchantū”ti āha. “Tato paṭṭhāya manussānaṃ saṅgahaṃ karonto gantvā nagaraṃ parivāretvā ‘yuddhaṃ vā me detu, rajjaṃ vā’”ti sāsanaṃ pesesi. Nāgarā āhaṃsu – “mayaṃ dvepi na dassāma. Amhākañhi devī garugabbhā hatthiliṅgasakuṇena nītā, tassā atthibhāvaṃ vā natthibhāvaṃ vā mayaṃ na jānāma. Yāva tassā pavattiṃ na suṇāma. Tāva neva yuddhaṃ dassāma, na rajjan”ti. Tadā kira taṃ paveṇirajjaṃ ahosi. Tato kumāro “ahaṃ tassā putto”ti vatvā senāpatiādīnaṃ nāmāni kathetvā tathāpi asaddahantānaṃ kambalañca muddikañca dassesi. Te kambalañca muddikañca sañjānitvā nikkaṅkhā hutvā dvāraṃ vivaritvā taṃ rajje abhisiñciṃsu. Ayaṃ tāva utenassa uppatti.

Allakapparaṭṭhe pana dubbhikkhe jīvituṃ asakkonto eko kotuhaliko nāma manusso kāpiṃ nāma taruṇaputtañca kāḷiṃ nāma bhariyañca ādāya “kosambiṃ gantvā jīvissāmī”ti pātheyyaṃ gahetvā nikkhami. “Ahivātarogena mahājane marante disvā nikkhamī”tipi vadantiyeva. Te gacchantā pātheyye parikkhīṇe khudābhibhūtā dārakaṃ vahituṃ nāsakkhiṃsu. Atha sāmiko pajāpatiṃ āha – “bhadde, mayaṃ jīvantā puna puttaṃ labhissāma, chaḍḍetvā naṃ gacchāmā”ti. Mātu hadayaṃ nāma mudukaṃ hoti. Tasmā sā āha – “nāhaṃ jīvantameva puttaṃ chaḍḍetuṃ sakkhissāmī”ti. “Atha kiṃ karomā”ti? “Vārena naṃ vahāmā”ti. Mātā attano vāre pupphadāmaṃ viya naṃ ukkhipitvā ure nipajjāpetvā aṅkena vahitvā pituno deti. Tassa taṃ gahetvā gamanakāle chātakatopi balavatarā vedanā uppajji. So punappunaṃ āha – “bhadde, mayaṃ jīvantā puttaṃ labhissāma, chaḍḍema nan”ti. Sāpi punappunaṃ paṭikkhipitvā paṭivacanaṃ nādāsi. Dārako vārena parivattiyamāno kilanto pitu hatthe niddāyi. So tassa niddāyanabhāvaṃ ñatvā mātaraṃ purato katvā ekassa gacchassa heṭṭhā paṇṇasanthare taṃ nipajjāpetvā pāyāsi. Mātā nivattitvā olokentī puttaṃ adisvā, “sāmi, kuhiṃ me putto”ti pucchi. “Ekassa me gacchassa heṭṭhā nipajjāpito”ti. “Sāmi, mā maṃ nāsayi, puttaṃ vinā jīvituṃ na sakkhissāmi, ānehi me puttan”ti uraṃ paharitvā paridevi. Atha naṃ nivattitvā ānesi. Puttopi antarāmagge mato hoti. Iti so ettake ṭhāne puttaṃ chaḍḍetvā tassa nissandena bhavantare satta vāre chaḍḍito. “Pāpakammaṃ nāmetaṃ appakan”ti na avamaññitabbaṃ.

Te gacchantā ekaṃ gopālakulaṃ pāpuṇiṃsu. Taṃ divasañca gopālakassa dhenumaṅgalaṃ hoti. Gopālakassa gehe nibaddhaṃ eko paccekabuddho bhuñjati. So taṃ bhojetvā maṅgalamakāsi. Bahu pāyāso paṭiyatto hoti. Gopālako te āgate disvā, “kuto āgatatthā”ti pucchitvā sabbaṃ pavattiṃ sutvā mudujātiko kulaputto tesu anukampaṃ katvā bahukena sappinā pāyāsaṃ dāpesi. Bhariyā “sāmi, tayi jīvante ahampi jīvāmi nāma, dīgharattaṃ ūnodarosi, yāvadatthaṃ bhuñjāhī”ti sappiñca dadhiñca tadabhimukhaññeva katvā attanā mandasappinā thokameva bhuñji. Itaro bahuṃ bhuñjitvā sattaṭṭhadivase chātatāya āhārataṇhaṃ chindituṃ nāsakkhi. Gopālako tesaṃ pāyāsaṃ dāpetvā sayaṃ bhuñjituṃ ārabhi. Kotuhaliko taṃ olokento nisīditvā heṭṭhāpīṭhe nipannāya sunakhiyā gopālakena vaḍḍhetvā diyyamānaṃ pāyāsapiṇḍaṃ disvā “puññā vatāyaṃ sunakhī, nibaddhaṃ evarūpaṃ bhojanaṃ labhatī”ti cintesi. So rattibhāge taṃ pāyāsaṃ jīrāpetuṃ asakkonto kālaṃ katvā tassā sunakhiyā kucchimhi nibbatti.

Athassa bhariyā sarīrakiccaṃ katvā tasmiṃyeva gehe bhatiṃ katvā taṇḍulanāḷiṃ labhitvā pacitvā paccekabuddhassa patte patiṭṭhāpetvā, “dāsassa vo pāpuṇātū”ti vatvā cintesi – “mayā idheva vasituṃ vaṭṭati, nibaddhaṃ, ayyo, idhāgacchati, deyyadhammo hotu vā, mā vā, devasikaṃ vandantī veyyāvaccaṃ karontī cittaṃ pasādentī bahuṃ puññaṃ pasavissāmī”ti. Sā tattheva bhatiṃ karontī vasi. Sāpi sunakhī chaṭṭhe vā sattame vā māse ekameva kukkuraṃ vijāyi. Gopālako tassa ekadhenuyā khīraṃ dāpesi. So na cirasseva vaḍḍhi. Athassa paccekabuddho bhuñjanto nibaddhaṃ ekaṃ bhattapiṇḍaṃ deti. So bhattapiṇḍaṃ nissāya paccekabuddhe sinehamakāsi. Gopālakopi nibaddhaṃ dve vāre paccekabuddhassupaṭṭhānaṃ yāti. Gacchantopi antarāmagge vāḷamigaṭṭhāne daṇḍena gacche ca bhūmiñca paharitvā “susū”ti tikkhattuṃ saddaṃ katvā vāḷamige palāpeti. Sunakhopi tena saddhiṃ gacchati.

So ekadivasaṃ paccekabuddhaṃ āha – “bhante, yadā me okāso na bhavissati, tadā imaṃ sunakhaṃ pesessāmi, tena saññāṇena āgaccheyyāthā”ti. Tato paṭṭhāya anokāsadivase, “gaccha, tāta, ayyaṃ ānehī”ti sunakhaṃ pesesi. So ekavacaneneva pakkhanditvā sāmikassa gacchapothanabhūmipothanaṭṭhāne tikkhattuṃ bhussitvā tena saddena vāḷamigānaṃ palātabhāvaṃ ñatvā pātova sarīrapaṭijagganaṃ katvā paṇṇasālaṃ pavisitvā nisinnassa paccekabuddhassa vasanaṭṭhānaṃ gantvā paṇṇasāladvāre tikkhattuṃ bhussitvā attano āgatabhāvaṃ jānāpetvā ekamante nipajjati, paccekabuddhe velaṃ sallakkhetvā nikkhante bhussanto purato gacchati. Antarantarā paccekabuddho taṃ vīmaṃsanto aññaṃ maggaṃ paṭipajjati. Athassa purato tiriyaṃ ṭhatvā bhussitvā itaramaggameva naṃ āropeti. Athekadivasaṃ aññaṃ maggaṃ paṭipajjitvā tena purato tiriyaṃ ṭhatvā vāriyamānopi anivattitvā sunakhaṃ pādena paharitvā pāyāsi. Sunakho tassa anivattanabhāvaṃ ñatvā nivāsanakaṇṇe ḍaṃsitvā ākaḍḍhanto itaramaggameva naṃ āropesi. Evaṃ so tasmiṃ balavasinehaṃ uppādesi.

Tato aparabhāge paccekabuddhassa cīvaraṃ jīri. Athassa gopālako cīvaravatthāni adāsi. Tamenaṃ paccekabuddho āha – “āvuso, cīvaraṃ nāma ekakena kātuṃ dukkaraṃ, phāsukaṭṭhānaṃ gantvā kāressāmī”ti. “Idheva, bhante, karothā”ti. “Na sakkā, āvuso”ti. “Tena hi, bhante, mā ciraṃ bahi vasitthā”ti. Sunakho tesaṃ kathaṃ suṇantova aṭṭhāsi, paccekabuddhopi “tiṭṭha, upāsakā”ti gopālakaṃ nivattāpetvā vehāsaṃ abbhuggantvā gandhamādanābhimukho pāyāsi. Sunakhassa taṃ ākāsena gacchantaṃ disvā bhukkaritvā ṭhitassa tasmiṃ cakkhupathaṃ vijahante hadayaṃ phalitvā mato. Tiracchānā kira nāmete ujujātikā honti akuṭilā. Manussā pana aññaṃ hadayena cintenti, aññaṃ mukhena kathenti. Tenevāha – “gahanañhetaṃ, bhante, yadidaṃ manussā, uttānakañhetaṃ, bhante, yadidaṃ pasavo”ti (ma. ni. 2.3).

Iti so tāya ujucittatāya akuṭilatāya kālaṃ katvā tāvatiṃsabhavane nibbatto accharāsahassaparivuto mahāsampattiṃ anubhosi. Tassa kaṇṇamūle mantayantassa saddo soḷasayojanaṭṭhānaṃ pharati, pakatikathāsaddo pana sakalaṃ dasayojanasahassaṃ devanagaraṃ chādeti. Tenevassa “ghosakadevaputto”ti nāmaṃ ahosi. “Kissa panesa nissando”ti. Paccekabuddhe pemena bhukkaraṇassa nissando. So tattha na ciraṃ ṭhatvā cavi. Devalokato hi devaputtā āyukkhayena puññakkhayena āhārakkhayena kopenāti catūhi kāraṇehi cavanti.

Tattha yena bahuṃ puññakammaṃ kataṃ hoti, so devaloke uppajjitvā yāvatāyukaṃ ṭhatvā uparūpari nibbattati. Evaṃ āyukkhayena cavati nāma. Yena parittaṃ puññaṃ kataṃ hoti, tassa rājakoṭṭhāgāre pakkhittaṃ ticatunāḷimattaṃ dhaññaṃ viya antarāva taṃ puññaṃkhīyati, antarāva kālaṃ karoti . Evaṃ puññakkhayena cavati nāma. Aparopi kāmaguṇe paribhuñjamāno satisammosena āhāraṃ aparibhuñjitvā kilantakāyo kālaṃ karoti. Evaṃ āhārakkhayena cavati nāma. Aparopi parassa sampattiṃ asahanto kujjhitvā kālaṃ karoti. Evaṃ kopena cavati nāma.

Ayaṃ pana kāmaguṇe paribhuñjanto muṭṭhassati hutvā āhārakkhayena cavi, cavitvā ca pana kosambiyaṃ nagarasobhiniyā kucchimhi paṭisandhiṃ gaṇhi. Sāpi jātadivase “kiṃ etan”ti dāsiṃ pucchitvā, “putto, ayye”ti vutte – “handa, je, imaṃ dārakaṃ kattarasuppe āropetvā saṅkārakūṭe chaḍḍehī”ti chaḍḍāpesi. Nagarasobhiniyo hi dhītaraṃ paṭijagganti, na puttaṃ. Dhītarā hi tāsaṃ paveṇī ghaṭīyati. Dārakaṃ kākāpi sunakhāpi parivāretvā nisīdiṃsu. Paccekabuddhe sinehappabhavassa bhukkaraṇassa nissandena ekopi upagantuṃ na visahi. Tasmiṃ khaṇe eko manusso bahi nikkhanto taṃ kākasunakhasannipātaṃ disvā, “kiṃ nu kho etan”ti gantvā dārakaṃ disvā puttasinehaṃ paṭilabhitvā “putto me laddho”ti gehaṃ nesi. Tadā kosambakaseṭṭhi rājakulaṃ gacchanto rājanivesanato āgacchantaṃ purohitaṃ disvā, “kiṃ, ācariya, ajja te tithikaraṇanakkhattayogo olokito”ti pucchi. “Āma, mahāseṭṭhi, amhākaṃ kiṃ aññaṃ kiccanti? Janapadassa kiṃ bhavissatī”ti? “Aññaṃ natthi, imasmiṃ pana nagare ajja jātārako jeṭṭhakaseṭṭhi bhavissatī”ti. Tadā seṭṭhino bhariyā garugabbhā hoti. Tasmā so sīghaṃ gehaṃ purisaṃ pesesi – “gaccha bhaṇe, jānāhi naṃ vijātā vā, no vā”ti. “Na vijāyatī”ti sutvā rājānaṃ disvāva vegena gehaṃ gantvā kāḷiṃ nāma dāsiṃ pakkositvā sahassaṃ datvā, “gaccha je, imasmiṃ nagare upadhāretvā sahassaṃ datvā ajja jātārakaṃ gaṇhitvā ehī”ti. Sā upadhārentī taṃ gehaṃ gantvā dārakaṃ disvā, “ayaṃ dārako kadā jāto”ti gahapatāniṃ pucchitvā “ajja jāto”ti vutte, “imaṃ mayhaṃ dehī”ti ekakahāpaṇaṃ ādiṃ katvā mūlaṃ vaḍḍhentī sahassaṃ datvā taṃ ānetvā seṭṭhino dassesi. Seṭṭhi “sace me dhītā vijāyissati, tāya naṃ saddhiṃ nivesetvā seṭṭhiṭṭhānassa sāmikaṃ karissāmi. Sace me putto vijāyissati, māressāmi nan”ti cintetvā taṃ gehe kāresi.

Athassa bhariyā katipāhaccayena puttaṃ vijāyi. Seṭṭhi “imasmiṃ asati mama puttova seṭṭhiṭṭhānaṃ labhissati, idāneva taṃ māretuṃ vaṭṭatī”ti cintetvā kāḷiṃ āmantetvā, “gaccha, je, vajato gunnaṃ nikkhamanavelāya vajadvāramajjhe imaṃ tiriyaṃ nipajjāpehi, gāviyo naṃ madditvā māressanti, madditāmadditabhāvaṃ panassa ñatvā ehī”ti āha. Sā gantvā gopālakena vajadvāre vivaṭamatteyeva taṃ tathā nipajjāpesi. Gogaṇajeṭṭhako usabho aññasmiṃ kāle sabbapacchā nikkhamantopi taṃ divasaṃ sabbapaṭhamaṃ nikkhamitvā dārakaṃ catunnaṃ pādānaṃ antare katvā aṭṭhāsi. Anekasatagāviyo usabhassa dve passāni ghaṃsantiyo nikkhamiṃsu. Gopālakopi “ayaṃ usabho pubbe sabbapacchā nikkhamati, ajja pana sabbapaṭhamaṃ nikkhamitvā vajadvāramajjhe niccalova ṭhito, kiṃ nu kho etan”ti cintetvā gantvā tassa heṭṭhā nipannaṃ dārakaṃ disvā puttasinehaṃ paṭilabhitvā, “putto me laddho”ti gehaṃ nesi.

Kāḷī gantvā seṭṭhinā pucchitā tamatthaṃ ārocetvā, “gaccha, naṃ puna sahassaṃ datvā ānehī”ti vuttā sahassaṃ datvā puna ānetvā adāsi. Atha naṃ āha – “amma, kāḷi imasmiṃ nagare pañca sakaṭasatāni paccūsakāle uṭṭhāya vāṇijjāya gacchanti, tvaṃ imaṃ netvā cakkamagge nipajjāpehi, goṇā vā naṃ maddissanti, cakkā vā chindissanti, pavattiṃ cassa ñatvāva āgaccheyyāsī”ti. Sā taṃ netvā cakkamagge nipajjāpesi. Tadā sākaṭikajeṭṭhako purato ahosi. Athassa goṇā taṃ ṭhānaṃ patvā dhuraṃ chaḍḍesuṃ, punappunaṃ āropetvā pājiyamānāpi purato na gacchiṃsu. Evaṃ tassa tehi saddhiṃ vāyamantasseva aruṇaṃ uṭṭhahi. So “kiṃ nāmetaṃ goṇā kariṃsū”ti maggaṃ olokento dārakaṃ disvā, “bhāriyaṃ vata me kamman”ti cintetvā, “putto me laddho”ti tuṭṭhamānaso taṃ gehaṃ nesi.

Kāḷī gantvā seṭṭhinā pucchitā taṃ pavattiṃ ācikkhitvā, “gaccha, naṃ puna sahassaṃ datvā ānehī”ti vuttā tathā akāsi. Atha naṃ so āha – “idāni naṃ āmakasusānaṃ netvā gacchantare nipajjāpehi, tattha sunakhādīhi vā khādito, amanussehi vā pahaṭo marissati, mātāmatabhāvañcassa jānitvāva āgaccheyyāsī”ti. Sā taṃ netvā tattha nipajjāpetvā ekamante aṭṭhāsi. Taṃ sunakho vā kāko vā amanusso vā upasaṅkamituṃ nāsakkhi. “Nanu cassa neva mātā na pitā na bhātikādīsu koci rakkhitā nāma atthi, ko taṃ rakkhatī”ti? Sunakhakāle paccekabuddhe sinehena pavattitabhukkaraṇamattameva taṃ rakkhati. Atheko ajapālako anekasahassā ajā gocaraṃ nento susānapassena gacchati. Ekā ajā paṇṇāni khādamānā gacchantaraṃ paviṭṭhā dārakaṃ disvā jaṇṇukehi ṭhatvā dārakassa thanaṃ adāsi, ajapālakena “he he”ti sadde katepi na nikkhami. So “yaṭṭhiyā naṃ paharitvā nīharissāmī”ti gacchantaraṃ paviṭṭho jaṇṇukehi ṭhatvā dārakaṃ khīraṃ pāyantiṃ ajiṃ disvā dārake puttasinehaṃ paṭilabhitvā, “putto me laddho”ti ādāya pakkāmi.

Kāḷī gantvā seṭṭhinā pucchitā taṃ pavattiṃ ācikkhitvā, “gaccha, taṃ puna sahassaṃ datvā ānehī”ti vuttā tathā akāsi. Atha naṃ āha – “amma kāḷi, imaṃ ādāya corapapātapabbataṃ abhiruhitvā papāte khipa, pabbatakucchiyaṃ paṭihaññamāno khaṇḍākhaṇḍiko hutvā bhūmiyaṃ patissati, matāmatabhāvañcassa ñatvāva āgaccheyyāsī”ti. Sā taṃ tattha netvā pabbatamatthake ṭhatvā khipi. Taṃ kho pana pabbatakucchiṃ nissāya mahāveḷugumbo pabbatānusāreneva vaḍḍhi, tassa matthakaṃ ghanajāto jiñjukagumbo avatthari. Dārako patanto kojavake viya tasmiṃ pati. Taṃ divasañca naḷakārajeṭṭhakassa veḷubali patto hoti. So puttena saddhiṃ gantvā taṃ veḷugumbaṃ chindituṃ ārabhi. Tasmiṃ calante dārako saddamakāsi. So “dārakasaddo viyā”ti ekena passena abhiruhitvā taṃ disvā, “putto me laddho”ti tuṭṭhacitto ādāya gato.

Kāḷī seṭṭhissa santikaṃ gantvā tena pucchitā taṃ pavattiṃ ācikkhitvā, “gaccha, naṃ puna sahassaṃ datvā ānehī”ti vuttā tathā akāsi. Seṭṭhino idañcidañca karontasseva dārako vaḍḍhito “ghosako”tvevassa nāmaṃ ahosi. So seṭṭhino akkhimhi kaṇṭako viya khāyi, ujukaṃ taṃ oloketumpi na visati. Athassa māraṇūpāyaṃ cintento attano sahāyakassa kumbhakārassa santikaṃ gantvā, “kadā tvaṃ āvāpaṃ ālimpessasī”ti pucchitvā – “sve”ti vutte, “tena hi idaṃ sahassaṃ gahetvā mama ekaṃ kammaṃ karohī”ti āha. “Kiṃ, sāmī”ti? “Eko me avajātaputto atthi, taṃ tava santikaṃ pesessāmi, atha naṃ gahetvā gabbhaṃ pavesetvā tikhiṇāya vāsiyā khaṇḍākhaṇḍikaṃ chinditvā cāṭiyaṃ pakkhipitvā āvāpe paceyyāsi, idaṃ te sahassaṃ saccakārasadisaṃ. Uttariṃ pana te kattabbayuttakaṃ pacchā karissāmī”ti. Kumbhakāro “sādhū”ti sampaṭicchi. Seṭṭhi punadivase ghosakaṃ pakkositvā, “hiyyo mayā kumbhakāro ekaṃ kammaṃ āṇatto, ehi, tvaṃ tassa santikaṃ gantvā evaṃ vadehi – ‘hiyyo kira me pitarā āṇattaṃ kammaṃ nipphādehī’”ti pahiṇi. So “sādhū”ti agamāsi. Taṃ tattha gacchantaṃ itaro seṭṭhino putto dārakehi saddhiṃ guḷaṃ kīḷanto disvā taṃ pakkositvā, “kuhiṃ gacchasi bhātikā”ti pucchitvā “pitu sāsanaṃ gahetvā kumbhakārassa santikan”ti vutte “ahaṃ tattha gamissāmi. Ime maṃ dārakā bahuṃ lakkhaṃ jiniṃsu, taṃ me paṭijinitvā dehī”ti āha. “Ahaṃ pitu bhāyāmī”ti. “Mā bhāyi, bhātika, ahaṃ taṃ sāsanaṃ harissāmi. Bahūhi jito, yāvāhaṃ āgacchāmi, tāva me lakkhaṃ paṭijinā”ti.

Ghosako kira guḷakīḷāya cheko, tena naṃ evaṃ nibandhi. Sopi taṃ “tena hi gantvā kumbhakāraṃ vadehi – ‘pitarā kira me hiyyo ekaṃ kammaṃ āṇattaṃ, taṃ nipphādehī’”ti vatvā uyyojesi. So tassa santikaṃ gantvā tathā avaca. Atha naṃ kumbhakāro seṭṭhinā vuttaniyāmeneva māretvā āvāpe khipi. Ghosakopi divasabhāgaṃ kīḷitvā sāyanhasamaye gehaṃ gantvā “kiṃ, tāta, na gatosī”ti vutte attano agatakāraṇañca kaniṭṭhassa gatakāraṇañca ārocesi. Taṃ sutvā seṭṭhi “ahaṃ dhī”ti mahāviravaṃ viravitvā sakalasarīre pakkuthitalohito viya hutvā, “ambho, kumbhakāra, mā maṃ nāsayi, mā maṃ nāsayī”ti bāhā paggayha kandanto tassa santikaṃ agamāsi. Kumbhakāro taṃ tathā āgacchantaṃ disvā, “sāmi, mā saddaṃ kari, kammaṃ te nipphannan”ti āha. So pabbatena viya mahantena sokena avatthaṭo hutvā anappakaṃ domanassaṃ paṭisaṃvedesi. Yathā taṃ appaduṭṭhassa padussamāno. Tenāha bhagavā –

“Yo daṇḍena adaṇḍesu, appaduṭṭhesu dussati;

Dasannamaññataraṃ ṭhānaṃ, khippameva nigacchati.

“Vedanaṃ pharusaṃ jāniṃ, sarīrassa ca bhedanaṃ;

Garukaṃ vāpi ābādhaṃ, cittakkhepañca pāpuṇe.

“Rājato vā upasaggaṃ, abbhakkhānañca dāruṇaṃ;

Parikkhayañca ñātīnaṃ, bhogānañca pabhaṅguraṃ.

“Atha vāssa agārāni, aggi ḍahati pāvako;

Kāyassa bhedā duppañño, nirayaṃ sopapajjatī”ti. (dha. pa. 137-140);

Evaṃ santepi puna naṃ seṭṭhi ujukaṃ oloketuṃ na sakkoti. “Kinti naṃ māreyyan”ti cintento, “mama gāmasate āyuttakassa santikaṃ pesetvā māressāmī”ti upāyaṃ disvā, “ayaṃ me avajātaputto, imaṃ māretvā vaccakūpe khipatu, evaṃ kate ahaṃ mātulassa kattabbayuttakaṃ pacchā jānissāmī”ti tassa paṇṇaṃ likhitvā, “tāta ghosaka, amhākaṃ gāmasate āyuttako atthi, imaṃ paṇṇaṃ haritvā tassa dehī”ti vatvā paṇṇaṃ tassa dussante bandhi. So pana akkharasamayaṃ na jānāti. Daharakālato paṭṭhāya hi naṃ mārāpentova seṭṭhi māretuṃ nāsakkhi, kiṃ akkharasamayaṃ sikkhāpessati? Iti so attano mārāpanapaṇṇameva dussante bandhitvā nikkhamanto āha – “pātheyyaṃ me, tāta, natthī”ti. “Pātheyyena te kammaṃ natthi, antarāmagge ‘asukagāme nāma mamasahāyako seṭṭhi atthi, tassa ghare pātarāsaṃ katvā purato gacchāhī’”ti. So “sādhū”ti pitaraṃ vanditvā nikkhanto taṃ gāmaṃ patvā seṭṭhissa gharaṃ pucchitvā gantvā seṭṭhijāyaṃ passi. “Tvaṃ kuto āgatosī”ti ca vutte, “antonagarato”ti āha. “Kassa puttosī”ti? “Tumhākaṃ sahāyakaseṭṭhino, ammā”ti. “Tvaṃsi ghosako nāmā”ti? “Āma, ammā”ti. Tassā saha dassaneneva tasmiṃ puttasineho uppajji. Seṭṭhino panekā dhītā atthi pannarasasoḷasavassuddesikā abhirūpā pāsādikā, taṃ rakkhituṃ ekameva pesanakārikaṃ dāsiṃ datvā sattabhūmikassa pāsādassa uparimatale sirigabbhe vasāpenti. Seṭṭhidhītā tasmiṃ khaṇe taṃ dāsiṃ antarāpaṇaṃ pesesi. Atha naṃ seṭṭhijāyā disvā, “kuhiṃ gacchasī”ti pucchitvā, “ayyadhītāya pesanenā”ti vutte “ito tāva ehi, tiṭṭhatu pesanaṃ, puttassa me pīṭhakaṃ attharitvā pāde dhovitvā telaṃ makkhitvā sayanaṃ attharitvā dehi, pacchā pesanaṃ karissasī”ti āha. Sā tathā akāsi.

Atha naṃ cirenāgataṃ seṭṭhidhītā santajjesi. Atha naṃ sā āha – “mā me kujjhi, seṭṭhiputto ghosako āgato, tassa idañcidañca katvā tattha gantvā āgatāmhī”ti. Seṭṭhidhītāya “seṭṭhiputto ghosako”ti nāmaṃ sutvāva pemaṃ chaviyādīni chinditvā aṭṭhimiñjaṃ āhacca ṭhitaṃ. Kotuhalakālasmiñhi sā tassa pajāpatī hutvā nāḷikodanaṃ paccekabuddhassa adāsi, tassānubhāvenāgantvā imasmiṃ seṭṭhikule nibbattā. Iti taṃ so pubbasineho avattharitvā gaṇhi. Tenāha bhagavā –

“Pubbeva sannivāsena, paccuppannahitena vā;

Evaṃ taṃ jāyate pemaṃ, uppalaṃva yathodake”ti. (jā. 1.2.174);

Atha naṃ pucchi – “kuhiṃ so, ammā”ti? “Sayane nipanno niddāyatī”ti. “Atthi panassa hatthe kiñcī”ti? “Dussante paṇṇaṃ atthī”ti. Sā “kiṃ paṇṇaṃ nu kho etan”ti tasmiṃ niddāyante mātāpitūnaṃ aññavihitatāya apassantānaṃ otaritvā samīpaṃ gantvā taṃ paṇṇaṃ mocetvā ādāya attano gabbhaṃ pavisitvā dvāraṃ pidhāya vātapānaṃ vivaritvā akkharasamaye kusalatāya paṇṇaṃ vācetvā, “aho vata bālo, attano maraṇapaṇṇaṃ dussante bandhitvā vicarati, sace mayā na diṭṭhaṃ assa, natthissa jīvitan”ti taṃ paṇṇaṃ phāletvā seṭṭhissa vacanena aparaṃ paṇṇaṃ likhi – “ayaṃ mama putto ghosako nāma, gāmasatato paṇṇākāraṃ āharāpetvā imassa janapadaseṭṭhino dhītarā saddhiṃ maṅgalaṃ katvā attano vasanagāmassa majjhe dvibhūmakaṃ gehaṃ kāretvā pākāraparikkhepena ceva purisaguttiyā ca susaṃvihitārakkhaṃ karotu, mayhañca ‘idañcidañca mayā katan’ti sāsanaṃ pesetu, evaṃ kate ahaṃ mātulassa kattabbayuttakaṃ pacchā jānissāmī”ti, likhitvā ca pana saṅgharitvā otaritvā dussanteyevassa bandhi.

So divasabhāgaṃ niddāyitvā uṭṭhāya bhuñjitvā pakkāmi. Punadivase pātova taṃ gāmaṃ gantvā āyuttakaṃ gāmakiccaṃ karontaṃyeva passi. So taṃ disvā, “kiṃ, tātā”ti pucchi. “Pitarā me tumhākaṃ paṇṇaṃ pesitan”ti. “Kiṃ paṇṇaṃ, tāta, āharā”ti paṇṇaṃ gahetvā vācetvā tuṭṭhamānaso “passatha, bho, mama sāmino mayi sinehaṃ katvā jeṭṭhaputtassa me maṅgalaṃ karotū”ti mama santikaṃ pahiṇi. “Sīghaṃ dāruādīni āharathā”ti gahapatike vatvā gāmamajjhe vuttapakāraṃ gehaṃ kārāpetvā gāmasatato paṇṇākāraṃ āharāpetvā janapadaseṭṭhino santikā dhītaraṃ ānetvā maṅgalaṃ katvā seṭṭhissa sāsanaṃ pahiṇi “idañcidañca mayā katan”ti.

Taṃ sutvā seṭṭhino “yaṃ kāremi, taṃ na hoti; yaṃ na kāremi, tadeva hotī”ti mahantaṃ domanassaṃ uppajji. Puttasokena saddhiṃ so soko ekato hutvā kucchiḍāhaṃ uppādetvā atisāraṃ janesi. Seṭṭhidhītāpi “sace koci seṭṭhino santikā āgacchati, mama akathetvā seṭṭhiputtassa paṭhamataraṃ mā kathayitthā”ti jane āṇāpesi. Seṭṭhipi kho “dāni taṃ duṭṭhaputtaṃ mama sāpateyyassa sāmikaṃ na karissāmī”ti cintetvā ekaṃ āyuttakaṃ āha – “mātula, puttaṃ me daṭṭhukāmomhi, ekaṃ pādamūlikaṃ pesetvā mama puttaṃ pakkosāpehī”ti. So “sādhū”ti vatvā paṇṇaṃ datvā ekaṃ purisaṃ pesesi. Seṭṭhidhītāpi tassa āgantvā dvāre ṭhitabhāvaṃ sutvā taṃ pakkosāpetvā, “kiṃ, tātā”ti pucchi. So āha – “seṭṭhi gilāno, puttaṃ passituṃ pakkosāpesi, ayye”ti. “Kiṃ, tāta, balavā, dubbalo”ti? “Balavā tāva, āhāraṃ bhuñjatiyeva, ayye”ti. Sā seṭṭhiputtaṃ ajānāpetvāva tassa nivesanañca paribbayañca dāpetvā “mayā pesitakāle gamissasi, acchassu tāvā”ti āha. Seṭṭhi puna āyuttakaṃ avaca, “kiṃ, mātula, na te mama puttassa santikaṃ pahitan”ti? “Pahitaṃ, sāmi, gatapuriso na tāva etī”ti. “Tena hi puna aparaṃ pesehī”ti. So pesesi. Seṭṭhidhītā tasmimpi tatheva paṭipajji. Atha seṭṭhino rogo balavā jāto, ekaṃ bhājanaṃ pavisati, ekaṃ nikkhamati. Puna seṭṭhi āyuttakaṃ pucchi – “kiṃ, mātula, na te mama puttassa santikaṃ pahitan”ti? “Pahitaṃ, sāmi, gatapuriso na tāva etī”ti. “Tena hi puna aparaṃ pesehī”ti. So pesesi. Seṭṭhidhītā tatiyavāre āgatampi taṃ pavattiṃ pucchi. So “bāḷhagilāno, ayye, seṭṭhi āhāraṃ pacchinditvā maccuparāyaṇo jāto, ekaṃ bhājanaṃ nikkhamati , ekaṃ pavisatī”ti āha. Seṭṭhidhītā “idāni gantuṃ kālo”ti seṭṭhiputtassa “pitā te kira gilāno”ti ārocetvā “kiṃ vadesi bhadde”ti vutte “aphāsukamassa, sāmī”ti āha. “Idāni kiṃ kātabban”ti. Sāmi? “Gāmasatato vuṭṭhānakapaṇṇākāraṃ ādāya gantvā passissāma nan”ti. So “sādhū”ti paṇṇākāraṃ āharāpetvā sakaṭehi ādāya pakkāmi.

Atha naṃ sā “pitā te dubbalo, ettakaṃ paṇṇākāraṃ gahetvā gacchantānaṃ papañco bhavissati, etaṃ nivattāpehī”ti vatvā taṃ sabbaṃ attano kulagehaṃ pesetvā puna taṃ āha – “sāmi, tvaṃ attano pitu pādapasse tiṭṭheyyāsi, ahaṃ ussīsakapasse ṭhassāmī”ti. Gehaṃ pavisamānāyeva ca “gehassa purato ca pacchato ca ārakkhaṃ gaṇhathā”ti attano purise āṇāpesi. Paviṭṭhakāle pana seṭṭhiputto pitu pādapasse aṭṭhāsi, itarā ussīsakapasse.

Tasmiṃ khaṇe seṭṭhi uttānako nipanno hoti. Āyuttako pana tassa pāde parimajjanto “putto te, sāmi, āgato”ti āha. “Kuhiṃ so”ti? “Esa pādamūle ṭhito”ti. Atha naṃ disvā āyakammikaṃ pakkosāpetvā, “mama gehe kittakaṃ dhanan”ti pucchi. “Sāmi, dhanasseva cattālīsakoṭiyo, upabhogaparibhogabhaṇḍānaṃ pana vanagāmakkhettadvipadacatuppadayānavāhanānañca ayañca ayañca paricchedo”ti vutte, “ahaṃ ettakaṃ dhanaṃ mama puttassa ghosakassa na demī”ti vattukāmo “demī”ti āha. Taṃ sutvā seṭṭhidhītā “ayaṃ puna kathento aññaṃ kiñci katheyyā”ti cintetvā sokāturā viya kese vikiritvā rodamānā “kiṃ nāmetaṃ, tāta, vadetha, idampi nāma vo vacanaṃ suṇoma, alakkhikā vatamhā”ti vatvā matthakena naṃ uramajjhe paharantī patitvā yathā puna vattuṃ na sakkoti, tathāssa uramajjhe matthakena ghaṃsentī ārodanaṃ dassesi. Seṭṭhi taṃkhaṇaññeva kālamakāsi. “Seṭṭhi mato”ti gantvā utenassa rañño ārocayiṃsu. Rājā tassa sarīrakiccaṃ kārāpetvā, “atthi panassa putto vā dhītā vā”ti pucchi. “Atthi, deva, ghosako nāma tassa putto, sabbaṃ sāpateyyaṃ tassa niyyādetvāva mato, devā”ti.

Rājā aparabhāge seṭṭhiputtaṃ pakkosāpesi. Tasmiñca divase devo vassi. Rājaṅgaṇe tattha tattha udakaṃ saṇṭhāti. Seṭṭhiputto “rājānaṃ passissāmī”ti pāyāsi. Rājā vātapānaṃ vivaritvā taṃ āgacchantaṃ olokento rājaṅgaṇe udakaṃ laṅghitvā āgacchantaṃ disvā āgantvā vanditvā ṭhitaṃ “tvaṃ ghosako nāma, tātā”ti pucchitvā “āma, devā”ti vutte “pitā me matoti mā soci, tava pettikaṃ seṭṭhiṭṭhānaṃ tuyhameva dassāmī”ti taṃ samassāsetvā “gaccha, tātā”ti uyyojesi. Rājā gacchantañca naṃ olokentova aṭṭhāsi. So āgamanakāle laṅghitaṃ udakaṃ gamanakāle otaritvā saṇikaṃ agamāsi. Atha naṃ rājā tatova pakkosāpetvā, “kiṃ nu kho, tāta, tvaṃ mama santikaṃ āgacchanto udakaṃ laṅghitvā āgamma gacchanto otaritvā saṇikaṃ gacchasī”ti pucchi. “Āma, deva, ahaṃ tasmiṃ khaṇe kumārako, kīḷanakālo nāma, so idāni pana me devena ṭhānantaraṃ paṭissutaṃ. Tasmā yathā pure acaritvā idāni sannisinnena hutvā carituṃ vaṭṭatī”ti. Taṃ sutvā rājā “dhitimāyaṃ puriso, idānevassa ṭhānantaraṃ dassāmī”ti pitarā bhuttaṃ bhogaṃ datvā sabbasatena seṭṭhiṭṭhānaṃ adāsi.

So rathe ṭhatvā nagaraṃ padakkhiṇaṃ akāsi. Olokitolokitaṭṭhānaṃ kampati. Seṭṭhidhītā kāḷidāsiyā saddhiṃ mantayamānā nisinnā “amma kāḷi, puttassa te ettikā sampatti maṃ nissāya uppannā”ti āha. “Kiṃ kāraṇā, ammā”ti? “Ayañhi attano maraṇapaṇṇaṃ dussante bandhitvā amhākaṃ gharaṃ āgato, athassa mayā taṃ paṇṇaṃ phāletvā mayā saddhiṃ maṅgalakaraṇatthāya aññaṃ paṇṇaṃ likhitvā ettakaṃ kālaṃ tattha ārakkho kato”ti. “Amma, tvaṃ ettakaṃ passasi, imaṃ pana seṭṭhi daharakālato paṭṭhāya māretukāmo māretuṃ nāsakkhi, kevalaṃ imaṃ nissāya bahuṃ dhanaṃ khīyī”ti. “Amma, atibhāriyaṃ vata seṭṭhinā katan”ti. Nagaraṃ padakkhiṇaṃ katvā gehaṃ pavisantaṃ pana naṃ disvā, “ayaṃ ettikā sampatti maṃ nissāya uppannā”ti hasitaṃ akāsi. Atha naṃ seṭṭhiputto disvā, “kiṃ kāraṇā hasī”ti pucchi. “Ekaṃ kāraṇaṃ nissāyā”ti. “Kathehi nan”ti? “Sā na kathesi”. So “sace na kathessasi, dvidhā taṃ chindissāmī”ti tajjetvā asiṃ nikkaḍḍhi. Sā “ayaṃ ettikā sampatti tayā maṃ nissāya laddhāti cintetvā hasitan”ti āha. “Yadi mama pitarā attano santakaṃ mayhaṃ niyyāditaṃ, tvaṃ ettha kiṃ hosī”ti? So kira ettakaṃ kālaṃ kiñci na jānāti, tenassā vacanaṃ na saddahi. Athassa sā “tumhākaṃ pitarā maraṇapaṇṇaṃ datvā pesitā, tumhe mayā idañcidañca katvā rakkhitā”ti sabbaṃ kathesi. “Tvaṃ abhūtaṃ kathesī”ti asaddahanto “mātaraṃ kāḷiṃ pucchissāmī”ti cintetvā “evaṃ kira, ammā”ti. “Āma, tāta, daharakālato paṭṭhāya taṃ māretukāmo māretuṃ asakkonto taṃ nissāya bahuṃ dhanaṃ khīyi, sattasu ṭhānesu tvaṃ maraṇato mutto, idāni bhogagāmato āgamma sabbasatena saddhiṃ seṭṭhiṭṭhānaṃ patto”ti. So taṃ sutvā “bhāriyaṃ vata kammaṃ, evarūpā kho pana maraṇā muttassa mama pamādajīvitaṃ jīvituṃ ayuttaṃ, appamatto bhavissāmī”ti cintetvā devasikaṃ sahassaṃ vissajjetvā addhikakapaṇādīnaṃ dānaṃ paṭṭhapesi. Mitto nāmassa kuṭumbiko dānabyāvaṭo ahosi. Ayaṃ ghosakaseṭṭhino uppatti.

Tasmiṃ pana kāle bhaddavatīnagare bhaddavatiyaseṭṭhi nāma ghosakaseṭṭhino adiṭṭhapubbasahāyako ahosi. Bhaddavatīnagarato āgatānaṃ vāṇijānaṃ santike ghosakaseṭṭhi bhaddavatiyaseṭṭhino sampattiñca vayappadesañca sutvā tena saddhiṃ sahāyakabhāvaṃ icchanto paṇṇākāraṃ pesesi. Bhaddavatiyaseṭṭhipi kosambito āgatānaṃ vāṇijānaṃ santike ghosakaseṭṭhino sampattiñca vayappadesañca sutvā tena saddhiṃ sahāyakabhāvaṃ icchanto paṇṇākāraṃ pesesi. Evaṃ te aññamaññaṃ adiṭṭhapubbasahāyakā hutvā vasiṃsu. Aparabhāge bhaddavatiyaseṭṭhino gehe ahivātarogo patito. Tasmiṃ patite paṭhamaṃ makkhikā maranti, tato anukkameneva kīṭā mūsikā kukkuṭā sūkarā gāvo dāsī dāsā sabbapacchā gharamānusakāpi maranti. Tesu ye bhittiṃ bhinditvā palāyanti, te jīvitaṃ labhanti, tadā pana seṭṭhi ca bhariyā ca dhītā cassa tathā palāyitvā ghosakaseṭṭhiṃ passituṃ patthentā kosambimaggaṃ paṭipajjiṃsu. Te antarāmaggeyeva khīṇapātheyyā vātātapena ceva khuppipāsāhi ca kilantasarīrā kicchena kosambiṃ patvā udakaphāsukaṭṭhāne ṭhatvā nhatvā nagaradvāre ekaṃ sālaṃ pavisiṃsu.

Tato seṭṭhi bhariyaṃ āha – “bhadde, iminā nīhārena gacchantā vijātamātuyāpi amanāpā honti, sahāyako kira me addhikakapaṇādīnaṃ devasikaṃ sahassaṃ vissajjetvā dānaṃ dāpesi. Tattha dhītaraṃ pesetvā āhāraṃ āharāpetvā ekāhaṃ dvīhaṃ idheva sarīraṃ santappetvā sahāyakaṃ passissāmā”ti. Sā “sādhu, sāmī”ti. Te sālāyameva vasiṃsu. Punadivase kāle ārocite kapaṇaddhikādīsu āhāratthāya gacchantesu mātāpitaro, “amma, gantvā amhākaṃ āhāraṃ āharā”ti dhītaraṃ pesayiṃsu. Mahābhogakulassa dhītā vipattiyā acchinnalajjitāya alajjamānā pātiṃ gahetvā kapaṇajanena saddhiṃ āhāratthāya gantvā “kati paṭivīse gaṇhissasi, ammā”ti puṭṭhā ca pana “tayo”ti āha. Athassā tayo paṭivīse adāsi. Tāya bhatte āhaṭe tayopi ekato bhuñjituṃ nisīdiṃsu.

Atha mātādhītaro seṭṭhiṃ āhaṃsu – “sāmi, vipatti nāma mahākulānampi uppajjati, mā amhe oloketvā bhuñja, mā cintayī”ti. Iti naṃ nānappakārehi yācitvā bhojesuṃ. So bhuñjitvā āhāraṃ jīrāpetuṃ asakkonto aruṇe uggacchante kālamakāsi. Mātādhītaro nānappakārehi paridevitvā rodiṃsu. Kumārikā punadivase rodamānā āhāratthāya gantvā, “kati paṭivīse gaṇhissasī”ti vuttā, “dve”ti vatvā āhāraṃ āharitvā mātaraṃ yācitvā bhojesi. Sāpi tāya yāciyamānā bhuñjitvā āhāraṃ jīrāpetuṃ asakkontī taṃ divasameva kālamakāsi. Kumārikā ekikāva roditvā paridevitvā tāya dukkhuppattiyā ativiya sañjātachātakadukkhā punadivase yācakehi saddhiṃ rodantī āhāratthāya gantvā, “kati paṭivīse gaṇhissasi, ammā”ti vuttā “ekan”ti āha. Mittakuṭumbiko taṃ tayo divase bhattaṃ gaṇhantiṃ sañjānāti, tena taṃ “apehi nassa, vasali, ajja tava kucchippamāṇaṃ aññāsī”ti āha. Hirottappasampannā kuladhītā paccorasmiṃ sattipahāraṃ viya vaṇe khārodakasecanakaṃ viya ca patvā “kiṃ, sāmī”ti āha. “Tayā pure tayo koṭṭhāsā gahitā, hiyyo dve, ajja ekaṃ gaṇhāsi. Ajja te attano kucchippamāṇaṃ ñātan”ti. “Mā maṃ, sāmi, ‘attanova atthāya gaṇhī’ti maññitthā”ti. “Atha kasmā evaṃ gaṇhī”ti? “Pure tayo janā ahumha, sāmi, hiyyo dve, ajja ekikāva jātāmhī”ti. So “kena kāraṇenā”ti pucchitvā ādito paṭṭhāya tāya kathitaṃ sabbaṃ pavattiṃ sutvā assūni sandhāretuṃ asakkonto sañjātabalavadomanasso hutvā, “amma, evaṃ sante mā cintayi, tvaṃ bhaddavatiyaseṭṭhino dhītā ajjakālato paṭṭhāya mama dhītāyeva nāmā”ti vatvā sīse cumbitvā gharaṃ netvā attano jeṭṭhadhītuṭṭhāne ṭhapesi.

Sā dānagge uccāsaddaṃ mahāsaddaṃ sutvā, “tāta, kasmā etaṃ janaṃ nissaddaṃ katvā dānaṃ na dethā”ti āha. “Na sakkā kātuṃ, ammā”ti. “Sakkā, tātā”ti. “Kathaṃ sakkā, ammā”ti? “Tāta dānaggaṃ parikkhipitvā ekekasseva pavesanappamāṇena dve dvārāni yojetvā, ‘ekena dvārena pavisitvā ekena nikkhamathā’ti vadetha, evaṃ nissaddā hutvāva gaṇhissantī”ti. So taṃ sutvā, “bhaddakova, amma, upāyo”ti tathā kāresi. Sāpi pubbe sāmā nāma. Vatiyā pana kāritattā sāmāvatī nāma jātā. Tato paṭṭhāya dānagge kolāhalaṃ pacchindī. Ghosakaseṭṭhi pubbe taṃ saddaṃ suṇanto “mayhaṃ dānagge saddo”ti tussati. Dvīhatīhaṃ pana saddaṃ asuṇanto mittakuṭumbikaṃ attano upaṭṭhānaṃ āgataṃ pucchi – “diyyati kapaṇaddhikādīnaṃ dānan”ti? “Āma, sāmī”ti. “Atha kiṃ dvīhatīhaṃ saddo na suyyatī”ti? “Yathā nissaddā hutvā gaṇhanti, tathā me upāyo kato”ti. “Atha pubbeva kasmā nākāsī”ti? “Ajānanatāya, sāmī”ti. “Idāni kathaṃ te ñāto”ti? “Dhītarā me akkhāto, sāmī”ti. Mayhaṃ aviditā “tava dhītā nāma atthī”ti. So ahivātaroguppattito paṭṭhāya sabbaṃ bhaddavatiyaseṭṭhino pavattiṃ ācikkhitvā tassā attano jeṭṭhadhītuṭṭhāne ṭhapitabhāvaṃ ārocesi. Atha naṃ seṭṭhi “evaṃ sante mama kasmā na kathesi, mama sahāyakassa dhītā mama dhītā nāmā”ti taṃ pakkosāpetvā pucchi – “amma, seṭṭhino dhītāsī”ti? “Āma, tātā”ti. “Tena hi mā cintayi, tvaṃ mama dhītāsī”ti taṃ sīse cumbitvā parivāratthāya tassā pañca itthisatāni datvā taṃ attano jeṭṭhadhītuṭṭhāne ṭhapesi.

Athekadivasaṃ tasmiṃ nagare nakkhattaṃ saṅghuṭṭhaṃ hoti. Tasmiṃ pana nakkhatte bahi anikkhamanakā kuladhītaropi attano parivārena saddhiṃ padasāva nadiṃ gantvā nhāyanti. Tasmā taṃ divasaṃ sāmāvatīpi pañcahi itthisatehi parivāritā rājaṅgaṇeneva nhāyituṃ agamāsi. Uteno sīhapañjare ṭhito taṃ disvā “kassimā nāṭakitthiyo”ti pucchi. “Na kassaci nāṭakitthiyo, devā”ti. “Atha kassa dhītaro”ti? “Ghosakaseṭṭhino dhītā deva, sāmāvatī nāmesā”ti. So disvāva uppannasineho seṭṭhino sāsanaṃ pāhesi – “dhītaraṃ kira me pesetū”ti. “Na pesemi, devā”ti. “Mā kira evaṃ karotu, pesetuyevā”ti. “Mayaṃ gahapatikā nāma kumārikānaṃ pothetvā viheṭhetvā kaḍḍhanabhayena na dema, devā”ti. Rājā kujjhitvā gehaṃ lañchāpetvā seṭṭhiñca bhariyañca hatthe gahetvā bahi kārāpesi. Sāmāvatī, nhāyitvā āgantvā gehaṃ pavisituṃ okāsaṃ alabhantī, “kiṃ etaṃ, tātā”ti pucchi. “Amma, rājā tava kāraṇā pahiṇi. Atha ‘na mayaṃ dassāmā’ti vutte gharaṃ lañchāpetvā amhe bahi kārāpesī”ti. “Tāta, bhāriyaṃ vo kammaṃ kataṃ, raññā nāma pahite ‘na, demā’ti avatvā ‘sace me dhītaraṃ saparivāraṃ gaṇhatha, demā’ti vattabbaṃ bhaveyya, tātā”ti. “Sādhu, amma, tava ruciyā sati evaṃ karissāmī”ti rañño tathā sāsanaṃ pāhesi. Rājā “sādhū”ti sampaṭicchitvā taṃ saparivāraṃ ānetvā abhisiñcitvā aggamahesiṭṭhāne ṭhapesi. Sesā tassāyeva parivāritthiyo ahesuṃ. Ayaṃ sāmāvatiyā uppatti.

Utenassa pana aparāpi vāsuladattā nāma devī ahosi caṇḍapajjotassa dhītā. Ujjeniyañhi caṇḍapajjoto nāma rājā ahosi. So ekadivasaṃ uyyānato āgacchanto attano sampattiṃ oloketvā, “atthi nu kho aññassapi kassaci evarūpā sampattī”ti vatvā taṃ sutvā manussehi “kiṃ sampatti nāmesā, kosambiyaṃ utenassa rañño atimahatī sampatī”ti vutte rājā āha – “tena hi gaṇhissāma nan”ti? “Na sakkā so gahetun”ti. “Kiñci katvā gaṇhissāmayevā”ti? “Na sakkā devā”ti. “Kiṃ kāraṇā”ti? “So hatthikantaṃ nāma sippaṃ jānāti, mantaṃ parivattetvā hatthikantavīṇaṃ vādento nāge palāpetipi gaṇhātipi. Hatthivāhanasampanno tena sadiso nāma natthī”ti. “Na sakkā mayā so gahetun”ti. “Sace te, deva, ekantena ayaṃ nicchayo, tena hi dāruhatthiṃ kāretvā tassāsannaṭṭhānaṃ pesehi. So hatthivāhanaṃ vā assavāhanaṃ vā sutvā dūrampi gacchati. Tattha naṃ āgataṃ gahetuṃ sakkā bhavissatī”ti.

Rājā “attheso upāyo”ti dārumayaṃ yantahatthiṃ kārāpetvā bahi pilotikāhi veṭhetvā katacittakammaṃ katvā tassa vijite āsannaṭṭhāne ekasmiṃ saratīre vissajjāpesi. Hatthino antokucchiyaṃ saṭṭhi purisā aparāparaṃ caṅkamanti, hatthilaṇḍaṃ āharitvā tattha tattha chaḍḍesuṃ. Eko vanacarako hatthiṃ disvā, “amhākaṃ rañño anucchaviko”ti cintetvā, gantvā rañño ārocesi – “deva, mayā sabbaseto kelāsakūṭapaṭibhāgo tumhākaññeva anucchaviko varavāraṇo diṭṭho”ti. Uteno tameva maggadesakaṃ katvā hatthiṃ abhiruyha saparivāro nikkhami. Tassa āgamanaṃ ñatvā carapurisā gantvā caṇḍapajjotassa ārocesuṃ. So āgantvā majjhe tucchaṃ katvā ubhosu passesu balakāyaṃ payojesi. Uteno tassāgamanaṃ ajānanto hatthiṃ anubandhi. Anto ṭhitamanussā vegena palāpesuṃ. Kaṭṭhahatthī rañño mantaṃ parivattetvā vīṇaṃ vādentassa tantisaddaṃ asuṇanto viya palāyatiyeva. Rājā hatthināgaṃ pāpuṇituṃ asakkonto assaṃ āruyha anubandhi. Tasmiṃ vegena anubandhante balakāyo ohīyi. Rājā ekakova ahosi. Atha naṃ ubhosu passesu payuttā caṇḍapajjotassa purisā gaṇhitvā attano rañño adaṃsu. Athassa balakāyo amittavasaṃ gatabhāvaṃ ñatvā bahinagareva khandhāvāraṃ nivesetvā acchi.

Caṇḍapajjotopi utenaṃ jīvaggāhameva gāhāpetvā ekasmiṃ coragehe pakkhipitvā dvāraṃ pidahāpetvā tayo divase jayapānaṃ pivi. Uteno tatiyadivase ārakkhake pucchi – “kahaṃ vo, tāta, rājā”ti? “‘Paccāmitto me gahito’ti jayapānaṃ pivatī”ti. “Kā nāmesā mātugāmassa viya tumhākaṃ rañño kiriyā, nanu paṭirājūnaṃ gahetvā vissajjetuṃ vā māretuṃ vā vaṭṭati, amhe dukkhaṃ nisīdāpetvā jayapānaṃ kira pivatī”ti. Te gantvā tamatthaṃ rañño ārocesuṃ. So āgantvā “saccaṃ kira tvaṃ evaṃ vadasī”ti pucchi. “Āma, mahārājā”ti. “Sādhu taṃ vissajjessāmi, evarūpo kira te manto atthi, taṃ mayhaṃ dassasī”ti. “Sādhu dassāmi, gahaṇasamaye maṃ vanditvā taṃ gaṇhāhi. Kiṃ pana tvaṃ vandissasī”ti? “Kyāhaṃ taṃ vandissāmi, na vandissāmī”ti? “Ahampi te na dassāmī”ti . “Evaṃ sante rājāṇaṃ te karissāmī”ti. “Karohi, sarīrassa me issaro, na pana cittassā”ti. Rājā tassa sūragajjitaṃ sutvā, “kathaṃ nu kho imaṃ mantaṃ gaṇhissāmī”ti cintetvā, “imaṃ mantaṃ aññaṃ jānāpetuṃ na sakkā, mama dhītaraṃ etassa santike uggaṇhāpetvā ahaṃ tassā santike gaṇhissāmī”ti. Atha naṃ āha – “aññassa vanditvā gaṇhantassa dassasī”ti. “Āma, mahārājā”ti. “Tena hi amhākaṃ ghare ekā khujjā atthi tassā antosāṇiyaṃ vanditvā nisinnāya tvaṃ bahisāṇiyaṃ ṭhitova mantaṃ vācehī”ti. “Sādhu, mahārāja, khujjā vā hotu pīṭhasappi vā, vandantiyā dassāmī”ti. Tato rājā gantvā dhītaraṃ vāsuladattaṃ āha – “amma, eko saṅkhakuṭṭhī anagghamantaṃ jānāti, taṃ aññaṃ jānāpetuṃ na sakkā. Tvaṃ antosāṇiyaṃ nisīditvā taṃ vanditvā mantaṃ gaṇha, so bahisāṇiyaṃ ṭhatvā tuyhaṃ vācessati. Tava santikā ahaṃ taṃ gaṇhissāmī”ti.

Evaṃ so tesaṃ aññamaññaṃ santhavakaraṇabhayena dhītaraṃ khujjaṃ, itaraṃ saṅkhakuṭṭhiṃ katvā kathesi. So tassā antosāṇiyaṃ vanditvā nisinnāya bahi ṭhito mantaṃ vācesi. Atha naṃ ekadivasaṃ punappunaṃ vuccamānampi mantapadaṃ vattuṃ asakkontiṃ “are khujje atibahaloṭṭhakapolaṃ te mukhaṃ, evaṃ nāma vadehī”ti āha. “Sā kujjhitvā are duṭṭhasaṅkhakuṭṭhi kiṃ vadesi, kiṃ mādisā khujjā nāma hotī”ti? Sāṇikaṇṇaṃ ukkhipitvā “kāsi tvan”ti vutte, “rañño dhītā vāsuladattā nāmāhan”ti āha. “Pitā te taṃ mayhaṃ kathento ‘khujjā’ti kathesī”ti. “Mayhampi kathento taṃ saṅkhakuṭṭhiṃ katvā kathesī”ti. Te ubhopi “tena hi amhākaṃ santhavakaraṇabhayena kathitaṃ bhavissatī”ti antosāṇiyaññeva santhavaṃ kariṃsu.

Tato paṭṭhāya mantaggahaṇaṃ vā sippaggahaṇaṃ vā natthi. Rājāpi dhītaraṃ niccaṃ pucchati – “sippaṃ gaṇhasi, ammā”ti? “Gaṇhāmi, tātā”ti. Atha naṃ ekadivasaṃ uteno āha – “bhadde, sāmikena kattabbaṃ nāma neva mātāpitaro na bhātubhaginiyo kātuṃ sakkonti, sace mayhaṃ jīvitaṃ dassasi, pañca te itthisatāni parivāraṃ datvā aggamahesiṭṭhānaṃ dassāmī”ti. “Sace imasmiṃ vacane patiṭṭhātuṃ sakkhissatha, dassāmi vo jīvitan”ti. “Sakkhissāmi, bhadde”ti. Sā “sādhu, sāmī”ti pitu santikaṃ gantvā vanditvā ekamantaṃ aṭṭhāsi. Atha naṃ so pucchi – “amma, niṭṭhitaṃ sippan”ti? “Na tāva niṭṭhitaṃ, tāta, sippan”ti. Atha naṃ so pucchi – “kiṃ, ammā”ti? “Amhākaṃ ekaṃ dvārañca ekaṃ vāhanañca laddhuṃ vaṭṭati, tātā”ti. “Idaṃ kiṃ, ammā”ti? “Tāta, rattiṃ kira tārakasaññāya mantassa upacāratthāya ekaṃ osadhaṃ gahetabbaṃ atthi. Tasmā amhākaṃ velāya vā avelāya vā nikkhamanakāle ekaṃ dvārañceva ekaṃ vāhanañca laddhuṃ vaṭṭatī”ti. Rājā “sādhū”ti sampaṭicchi. Te attano abhirucitaṃ ekaṃ dvāraṃ hatthagataṃ kariṃsu. Rañño pana pañca vāhanāni ahesuṃ. Bhaddavatī nāma kareṇukā ekadivasaṃ paññāsa yojanāni gacchati, kāko nāma dāso saṭṭhi yojanāni gacchati, celakaṭṭhi ca muñcakesī cāti dve assā yojanasataṃ gacchanti, nāḷāgiri hatthī vīsati yojanasatanti.

So kira rājā anuppanne buddhe ekassa issarassa upaṭṭhāko ahosi. Athekadivasaṃ issare bahinagaraṃ gantvā nhatvā āgacchante eko paccekabuddho nagaraṃ piṇḍāya pavisitvā sakalanagaravāsīnaṃ mārena āvaṭṭitattā ekaṃ bhikkhāmpi alabhitvā yathādhotena pattena nikkhami. Atha naṃ nagaradvāraṃ pattakāle māro aññātakavesena upasaṅkamitvā, “api, bhante, vo kiñci laddhan”ti pucchi. “Kiṃ pana me tvaṃ alabhanākāraṃ karī”ti? “Tena hi nivattitvā puna pavisatha, idāni na karissāmī”ti. “Nāhaṃ puna nivattissāmī”ti. Sace hi nivatteyya, puna so sakalanagaravāsīnaṃ sarīre adhimuñcitvā pāṇiṃ paharitvā hasanakeḷiṃ kareyya. Paccekabuddhe anivattitvā gate māro tattheva antaradhāyi. Atha so issaro yathādhoteneva pattena āgacchantaṃ paccekabuddhaṃ disvā vanditvā, “api, bhante, kiñci laddhan”ti pucchi. “Caritvā nikkhantamhāvuso”ti. So cintesi – “ayyo, mayā pucchitaṃ akathetvā aññaṃ vadati, na kiñci laddhaṃ bhavissatī”ti. Athassa pattaṃ olokento tucchaṃ disvā gehe bhattassa niṭṭhitāniṭṭhitabhāvaṃ ajānanatāya sūro hutvā pattaṃ gahetuṃ avisahanto “thokaṃ, bhante, adhivāsethā”ti vatvā vegena gharaṃ gantvā “amhākaṃ bhattaṃ niṭṭhitan”ti pucchitvā, “niṭṭhitan”ti vutte taṃ upaṭṭhākaṃ āha – “tāta, añño tayā sampannavegataro nāma natthi, sīghena javena bhadantaṃ patvā ‘pattaṃ me, bhante, dethā’ti vatvā pattaṃ gahetvā vegena ehī”ti. So ekavacaneneva pakkhanditvā pattaṃ gahetvā āhari. Issaropi attano bhojanassa pattaṃ pūretvā “imaṃ sīghaṃ gantvā ayyassa sampādehi, ahaṃ te ito pattiṃ dammī”ti āha.

Sopi taṃ gahetvā javena gantvā paccekabuddhassa pattaṃ datvā pañcapatiṭṭhitena vanditvā, “bhante, ‘velā upakaṭṭhā’ti ahaṃ atisīghena javena āgato ca gato ca, etassa me javassa phalena yojanānaṃ paṇṇāsasaṭṭhisatavīsasatagamanasamatthāni pañca vāhanāni nibbattantu, āgacchantassa ca me gacchantassa ca sarīraṃ sūriyatejena tatthaṃ, tassa me phalena nibbattanibbattaṭṭhāne āṇā sūriyatejasadisā hotu, imasmiṃ me piṇḍapāte sāminā patti dinnā, tassā me nissandena tumhehi diṭṭhadhammassa bhāgī homī”ti āha. Paccekabuddho “evaṃ hotū”ti vatvā –

“Icchitaṃ patthitaṃ tuyhaṃ, sabbameva samijjhatu;

Sabbe pūrentu saṅkappā, cando pannaraso yathā. (dī. ni. aṭṭha. 2.95 pubbūpanissayasampattikathā; a. ni. aṭṭha. 1.1. 192);

“Icchitaṃ patthitaṃ tuyhaṃ, khippameva samijjhatu;

Sabbe pūrentu saṅkappā, maṇijotiraso yathā”ti. –

Anumodanaṃ akāsi. Paccekabuddhānaṃ kira idhāva dve gāthā anumodanagāthā nāma honti. Tattha jotirasoti sabbakāmadadaṃ maṇiratanaṃ vuccati. Idaṃ tassa pubbacaritaṃ. So etarahi caṇḍapajjoto ahosi. Tassa ca kammassa nissandena imāni pañca vāhanāni nibbattiṃsu. Athekadivasaṃ rājā uyyānakīḷāya nikkhami. Uteno “ajja palāyitabban”ti mahantāmahante cammapasibbake hiraññasuvaṇṇassa pūretvā kareṇukāpiṭṭhe ṭhapetvā vāsuladattaṃ ādāya palāyi. Antepurapālakā palāyantaṃ taṃ disvā gantvā rañño ārocesuṃ. Rājā “sīghaṃ gacchathā”ti balaṃ pahiṇi. Uteno balassa pakkhandabhāvaṃ ñatvā kahāpaṇapasibbakaṃ mocetvā pātesi, manussā kahāpaṇe uccinitvā puna pakkhandiṃsu. Itaro suvaṇṇapasibbakaṃ mocetvā pātetvā nesaṃ suvaṇṇalobhena papañcentānaññeva bahi nivuṭṭhaṃ attano khandhāvāraṃ pāpuṇi. Atha naṃ āgacchantaṃ disvāva attano balakāyo parivāretvā nagaraṃ pavesesi. So patvāva vāsuladattaṃ abhisiñcitvā aggamahesiṭṭhāne ṭhapesīti. Ayaṃ vāsuladattāya uppatti.

Aparā pana māgaṇḍiyā nāma rañño santikā aggamahesiṭṭhānaṃ labhi. Sā kira kururaṭṭhe māgaṇḍiyabrāhmaṇassa dhītā. Mātāpissā māgaṇḍiyāyeva nāmaṃ. Cūḷapitāpissā māgaṇḍiyova, sā abhirūpā ahosi devaccharapaṭibhāgā. Pitā panassā anucchavikaṃ sāmikaṃ alabhanto mahantehi mahantehi kulehi yācitopi “na mayhaṃ dhītu tumhe anucchavikā”ti tajjetvā uyyojesi. Athekadivasaṃ satthā paccūsasamaye lokaṃ volokento māgaṇḍiyabrāhmaṇassa sapajāpatikassa anāgāmiphalūpanissayaṃ disvā attano pattacīvaramādāya tassa bahinigame aggiparicaraṇaṭṭhānaṃ agamāsi. So tathāgatassa rūpasobhaggappattaṃ attabhāvaṃ oloketvā, “imasmiṃ loke iminā purisena sadiso añño puriso nāma natthi, ayaṃ mayhaṃ dhītu anucchaviko, imassa posāpanatthāya dhītaraṃ dassāmī”ti cintetvā, “samaṇa, ekā me dhītā atthi, ahaṃ ettakaṃ kālaṃ tassā anucchavikaṃ purisaṃ na passāmi, tumhe tassā anucchavikā, sā ca tumhākaññeva anucchavikā. Tumhākañhi pādaparicārikā, tassā ca bhattā laddhuṃ vaṭṭati, taṃ vo ahaṃ dassāmi, yāva mamāgamanā idheva tiṭṭhathā”ti āha. Satthā kiñci avatvā tuṇhī ahosi. Brāhmaṇo vegena gharaṃ gantvā, “bhoti, bhoti dhītu me anucchaviko puriso diṭṭho, sīghaṃ sīghaṃ naṃ alaṅkarohī”ti taṃ alaṅkārāpetvā saddhiṃ brāhmaṇiyā ādāya satthu santikaṃ pāyāsi. Sakalanagaraṃ saṅkhubhi. Ayaṃ “ettakaṃ kālaṃ mayhaṃ dhītu anucchaviko natthī”ti kassaci adatvā “ajja me dhītu anucchaviko diṭṭho”ti kira vadeti, “kīdiso nu kho so puriso, passissāma nan”ti mahājano teneva saddhiṃ nikkhami.

Tasmiṃ dhītaraṃ gahetvā āgacchante satthā tena vuttaṭṭhāne aṭṭhatvā tattha padacetiyaṃ dassetvā gantvā aññasmiṃ ṭhāne aṭṭhāsi. Buddhānañhi padacetiyaṃ adhiṭṭhahitvā akkantaṭṭhāneyeva paññāyati, na aññattha. Yesañcatthāya adhiṭṭhitaṃ hoti, teyeva naṃ passanti. Tesaṃ pana adassanakaraṇatthaṃ hatthiādayo vā akkamantu, mahāmegho vā pavassatu, verambhavātā vā paharantu, na taṃ koci makkhetuṃ sakkoti. Atha brāhmaṇī brāhmaṇaṃ āha – “kuhiṃ so puriso”ti. “‘Imasmiṃ ṭhāne tiṭṭhāhī’ti naṃ avacaṃ, kuhiṃ nu kho so gato”ti ito cito olokento padacetiyaṃ disvā “ayamassa padavalañjo”ti āha. Brāhmaṇī salakkhaṇamantānaṃ tiṇṇaṃ vedānaṃ paguṇatāya lakkhaṇamante parivattetvā padalakkhaṇaṃ upadhāretvā, “nayidaṃ, brāhmaṇa, pañcakāmaguṇasevino padan”ti vatvā imaṃ gāthamāha –

“Rattassa hi ukkuṭikaṃ padaṃ bhave,

Duṭṭhassa hoti sahasānupīḷitaṃ;

Mūḷhassa hoti avakaḍḍhitaṃ padaṃ,

Vivaṭṭacchadassa idamīdisaṃ padan”ti. (a. ni. aṭṭha. 1.1.260-261; visuddhi. 1.45);

Atha naṃ brāhmaṇo evamāha – “bhoti tvaṃ udakapātiyaṃ kumbhīlaṃ, gehamajjhe ca pana coraṃ viya mante passanasīlā, tuṇhī hohī”ti. Brāhmaṇa, yaṃ icchasi, taṃ vadehi, nayidaṃ pañcakāmaguṇasevino padanti. Tato ito cito ca olokento satthāraṃ disvā, “ayaṃ so puriso”ti vatvā brāhmaṇo gantvā, “samaṇa, dhītaraṃ me tava posāpanatthāya demī”ti āha. Satthā “dhītarā te mayhaṃ attho atthi vā natthi vā”ti avatvāva, “brāhmaṇa, ekaṃ te kāraṇaṃ kathemī”ti vatvā, “kathehi samaṇā”ti vutte mahābhinikkhamanato paṭṭhāya yāva ajapālanigrodhamūlā mārena anubaddhabhāvaṃ ajapālanigrodhamūle ca pana “atīto dāni me esa visayan”ti tassa sokāturassa sokavūpasamanatthaṃ āgatāhi māradhītāhi kumārikavaṇṇādivasena payojitaṃ palobhanaṃ ācikkhitvā, “tadāpi mayhaṃ chando nāhosī”ti vatvā –

“Disvāna taṇhaṃ aratiṃ ragañca,

Nāhosi chando api methunasmiṃ;

Kimevidaṃ muttakarīsapuṇṇaṃ,

Pādāpi naṃ samphusituṃ na icche”ti. (a. ni. aṭṭha. 1.1.260-261; su. ni. 841) –

Imaṃ gāthamāha. Gāthāpariyosāne brāhmaṇo ca brāhmaṇī ca anāgāmiphale patiṭṭhahiṃsu. Māgaṇḍiyāpi kho “sacassa mayā attho natthi, anatthikabhāvova vattabbo, ayaṃ pana maṃ muttakarīsapuṇṇaṃ karoti, pādāpi naṃ samphusituṃ na iccheti, hotu, attano jātikulapadesabhogayasavayasampattiṃ āgamma tathārūpaṃ bhattāraṃ labhitvā samaṇassa gotamassa kattabbayuttakaṃ jānissāmī”ti satthari āghātaṃ bandhi. “Kiṃ pana satthā tāya attani āghātuppattiṃ jānāti, no”ti? “Jānātiyeva. Jānanto kasmā gāthamāhā”ti? Itaresaṃ dvinnaṃ vasena. Buddhā hi āghātaṃ agaṇetvā maggaphalādhigamārahānaṃ vasena dhammaṃ desentiyeva. Mātāpitaro taṃ netvā cūḷamāgaṇḍiyaṃ kaniṭṭhaṃ paṭicchāpetvā pabbajitvā arahattaṃ pāpuṇiṃsu. Cūḷamāgaṇḍiyopi cintesi – “mama dhītā omakasattassa na anucchavikā, ekassa raññova anucchavikā”ti. Taṃ ādāya kosambiṃ gantvā sabbālaṅkārehi alaṅkaritvā, “imaṃ itthiratanaṃ devassa anucchavikan”ti utenassa rañño adāsi. So taṃ disvāva uppannabalavasineho abhisekaṃ katvā pañcasatamātugāmaparivāraṃ datvā aggamahesiṭṭhāne ṭhapesi. Ayaṃ māgaṇḍiyāya uppatti.

Evamassa diyaḍḍhasahassanāṭakitthiparivārā tisso aggamahesiyo ahesuṃ. Tasmiṃ kho pana samaye ghosakaseṭṭhi kukkuṭaseṭṭhi pāvārikaseṭṭhīti kosambiyaṃ tayo seṭṭhino honti. Te upakaṭṭhāya vassūpanāyikāya pañcasatatāpase himavantato āgantvā nagare bhikkhāya carante disvā pasīditvā nisīdāpetvā bhojetvā paṭiññaṃ gahetvā cattāro māse attano santike vasāpetvā puna vassāratte āgamanatthāya paṭijānāpetvā uyyojesuṃ. Tāpasāpi tato paṭṭhāya aṭṭha māse himavante vasitvā cattāro māse tesaṃ santike vasiṃsu. Te aparabhāge himavantato āgacchantā araññāyatane ekaṃ mahānigrodhaṃ disvā tassa mūle nisīdiṃsu. Tesu jeṭṭhakatāpaso cintesi – “imasmiṃ rukkhe adhivatthā devatā oramattikā na bhavissati, mahesakkhenevettha devarājena bhavitabbaṃ , sādhu vata sacāyaṃ isigaṇassa pānīyaṃ dadeyyā”ti. Sopi pānīyaṃ adāsi. Tāpaso nhānodakaṃ cintesi, tampi adāsi. Tato bhojanaṃ cintesi, tampi adāsi. Athassa etadahosi – “ayaṃ devarājā amhehi cintitaṃ cintitaṃ sabbaṃ deti, aho vata naṃ passeyyāmā”ti. So rukkhakkhandhaṃ padāletvā attānaṃ dassesi. Atha naṃ tāpasā, “devarāja, mahatī te sampatti, kiṃ nu kho katvā ayaṃ te laddhā”ti pucchiṃsu. “Mā pucchatha, ayyā”ti. “Ācikkha, devarājā”ti. So attanā katakammassa parittakattā lajjamāno kathetuṃ na visahi. Tehi punappunaṃ nippīḷiyamāno pana “tena hi suṇāthā”ti vatvā kathesi.

So kireko duggatamanusso hutvā bhatiṃ pariyesanto anāthapiṇḍikassa santike bhatikammaṃ labhitvā taṃ nissāya jīvikaṃ kappesi. Athekasmiṃ uposathadivase sampatte anāthapiṇḍiko vihārato āgantvā pucchi – “tassa bhatikassa ajjuposathadivasabhāvo kenaci kathito”ti? “Na kathito, sāmī”ti. “Tena hissa sāyamāsaṃ pacathā”ti. Athassa patthodanaṃ paciṃsu. So divasaṃ araññe kammaṃ katvā sāyaṃ āgantvā bhatte vaḍḍhetvā dinne “chātomhī”ti sahasā abhuñjitvāva “aññesu divasesu imasmiṃ gehe ‘bhattaṃ detha, sūpaṃ detha, byañjanaṃ dethā’ti mahākolāhalaṃ ahosi, ajja te sabbe nissaddā nipajjiṃsu, mayhameva ekassāhāraṃ vaḍḍhayiṃsu, kiṃ nu kho etan”ti cintetvā pucchi – “avasesā bhuñjiṃsu, na bhuñjiṃsū”ti? “Na bhuñjiṃsu, tātā”ti. “Kiṃ kāraṇā”ti? Imasmiṃ gehe uposathadivasesu sāyamāsaṃ na bhuñjanti, sabbeva uposathikā honti. Antamaso thanapāyinopi dārake mukhaṃ vikkhālāpetvā catumadhuraṃ mukhe pakkhipāpetvā mahāseṭṭhi uposathike kāreti. Gandhatelappadīpe jālante khuddakamahallakadārakā sayanagatā dvattiṃsākāraṃ sajjhāyanti. Tuyhaṃ pana uposathadivasabhāvaṃ kathetuṃ satiṃ na karimhā. Tasmā taveva bhattaṃ pakkaṃ, naṃ bhuñjassūti. Sace idāni uposathikena bhavituṃ vaṭṭati, ahampi bhaveyyanti. “Idaṃ seṭṭhi jānātī”ti. “Tena hi naṃ pucchathā”ti. Te gantvā seṭṭhiṃ pucchiṃsu. So evamāha – “idāni pana abhuñjitvā mukhaṃ vikkhāletvā uposathaṅgāni adhiṭṭhahanto upaḍḍhaṃ uposathakammaṃ labhissatī”ti. Itaro taṃ sutvā tathā akāsi.

Tassa sakaladivasaṃ kammaṃ katvā chātassa sarīre vātā kuppiṃsu. So yottena uraṃ bandhitvā yottakoṭiyaṃ gahetvā parivattati. Seṭṭhi taṃ pavattiṃ sutvā ukkāhi dhāriyamānāhi catumadhuraṃ gāhāpetvā tassa santikaṃ āgantvā, “kiṃ, tātā”ti pucchi. “Sāmi, vātā me kuppitā”ti. “Tena hi uṭṭhāya idaṃ bhesajjaṃ khādāhī”ti. “Tumhepi khādatha, sāmī”ti. “Amhākaṃ aphāsukaṃ natthi, tvaṃ khādāhī”ti. “Sāmi, ahaṃ uposathakammaṃ karonto sakalaṃ kātuṃ nāsakkhiṃ, upaḍḍhakammampi me vikalaṃ mā ahosī”ti na icchi. “Mā evaṃ kari, tātā”ti vuccamānopi anicchitvā aruṇe uṭṭhahante milātamālā viya kālaṃ katvā tasmiṃ nigrodharukkhe devatā hutvā nibbatti. Tasmā imamatthaṃ kathetvā “so seṭṭhi buddhamāmako, dhammamāmako, saṅghamāmako, taṃ nissāya katassa upaḍḍhuposathakammassa nissandenesā sampatti mayā laddhā”ti āha.

“Buddho”ti vacanaṃ sutvāva pañcasatā tāpasā uṭṭhāya devatāya añjaliṃ paggayha “buddhoti vadesi, buddhoti vadesī”ti pucchitvā, “buddhoti vadāmi, buddhoti vadāmī”ti tikkhattuṃ paṭijānāpetvā “ghosopi kho eso dullabho lokasmin”ti udānaṃ udānetvā “devate anekesu kappasatasahassesu asutapubbaṃ saddaṃ tayā suṇāpitamhā”ti āhaṃsu. Atha antevāsino ācariyaṃ etadavocuṃ – “tena hi satthu santikaṃ gacchāmā”ti. “Tātā, tayo seṭṭhino amhākaṃ bahūpakārā, sve tesaṃ nivesane bhikkhaṃ gaṇhitvā tesampi ācikkhitvā gamissāma, adhivāsetha, tātā”ti. Te adhivāsayiṃsu. Punadivase seṭṭhino yāgubhattaṃ sampādetvā āsanāni paññāpetvā “ajja no ayyānaṃ āgamanadivaso”ti ñatvā paccuggamanaṃ katvā te ādāya nivesanaṃ gantvā nisīdāpetvā bhikkhaṃ adaṃsu. Te katabhattakiccā mahāseṭṭhino “mayaṃ gamissāmā”ti vadiṃsu. “Nanu, bhante, tumhehi cattāro vassike māse amhākaṃ gahitāva paṭiññā, idāni kuhiṃ gacchathā”ti? “Loke kira buddho uppanno, dhammo uppanno, saṅgho uppanno, tasmā satthu santikaṃ gamissāmā”ti. “Kiṃ pana tassa satthuno santikaṃ tumhākaññeva gantuṃ vaṭṭatī”ti? “Aññesampi avāritaṃ, āvuso”ti. “Tena hi, bhante, āgametha, mayampi gamanaparivacchaṃ katvā gacchāmā”ti. “Tumhesu parivacchaṃ karontesu amhākaṃ papañco hoti, mayaṃ purato gacchāma, tumhe pacchā āgaccheyyāthā”ti vatvā te puretaraṃ gantvā sammāsambuddhaṃ disvā abhitthavitvā vanditvā ekamantaṃ nisīdiṃsu. Atha nesaṃ satthā anupubbiṃ kathaṃ kathetvā dhammaṃ desesi. Desanāpariyosāne sabbepi saha paṭisambhidāhi arahattaṃ patvā pabbajjaṃ yācitvā “etha, bhikkhavo”ti vacanasamanantaraṃyeva iddhimayapattacīvaradharā ehibhikkhū ahesuṃ.

Tepi kho tayo seṭṭhino pañcahi pañcahi sakaṭasatehi bhattacchādanasappimadhuphāṇitādīni dānūpakaraṇāni ādāya sāvatthiṃ patvā satthāraṃ vanditvā dhammakathaṃ sutvā kathāpariyosāne sotāpattiphale patiṭṭhāya addhamāsamattampi dānaṃ dadamānā satthu santike vasitvā kosambiṃ āgamanatthāya satthāraṃ yācitvā satthārā paṭiññaṃ dadantena “suññāgāre kho gahapatayo tathāgatā abhiramantī”ti vutte, “aññātaṃ, bhante, amhehi pahitasāsanena āgantuṃ vaṭṭatī”ti vatvā kosambiṃ gantvā ghosakaseṭṭhi ghositārāmaṃ, kukkuṭaseṭṭhi kukkuṭārāmaṃ, pāvārikaseṭṭhi pāvārikārāmanti tayo mahāvihāre kāretvā satthu āgamanatthāya sāsanaṃ pahiṇiṃsu. Satthā tesaṃ sāsanaṃ sutvā tattha agamāsi. Te paccuggantvā satthāraṃ vihāraṃ pavesetvā vārena vārena paṭijagganti. Satthā devasikaṃ ekekasmiṃ vihāre vasati. Yassa vihāre vuṭṭho hoti, tasseva gharadvāre piṇḍāya carati. Tesaṃ pana tiṇṇaṃ seṭṭhīnaṃ upaṭṭhāko sumano nāma mālākāro ahosi. So te seṭṭhino evamāha – “ahaṃ tumhākaṃ dīgharattaṃ upakārako, satthāraṃ bhojetukāmomhi, mayhampi ekadivasaṃ satthāraṃ dethā”ti. “Tena hi bhaṇe sve bhojehī”ti. “Sādhu, sāmī”ti so satthāraṃ nimantetvā sakkāraṃ paṭiyādesi.

Tadā rājā sāmāvatiyā devasikaṃ pupphamūle aṭṭha kahāpaṇe deti. Tassā khujjuttarā nāma dāsī sumanamālākārassa santikaṃ gantvā nibaddhaṃ pupphāni gaṇhāti. Atha naṃ tasmiṃ divase āgataṃ mālākāro āha – “mayā satthā nimantito, ajja pupphehi satthāraṃ pūjessāmi, tiṭṭha tāva, tvaṃ parivesanāya sahāyikā hutvā dhammaṃ sutvā avasesāni pupphāni gahetvā gamissasī”ti . Sā “sādhū”ti adhivāsesi. Sumano buddhappamukhaṃ bhikkhusaṅghaṃ parivisitvā anumodanakaraṇatthāya pattaṃ aggahesi. Satthā anumodanadhammadesanaṃ ārabhi. Khujjuttarāpi satthu dhammakathaṃ suṇantīyeva sotāpattiphale patiṭṭhahi. Sā aññesu divasesu cattāro kahāpaṇe attano gahetvā catūhi pupphāni gahetvā gacchati, taṃ divasaṃ aṭṭhahipi pupphāni gahetvā gatā. Atha naṃ sāmāvatī āha – “kiṃ nu kho, amma, ajja amhākaṃ raññā dviguṇaṃ pupphamūlaṃ dinnan”ti? “No, ayye”ti. “Atha kasmā bahūni pupphānī”ti? “Aññesu divasesu ahaṃ cattāro kahāpaṇe attano gahetvā catūhi pupphāni āharāmī”ti. “Ajja kasmā na gaṇhī”ti? “Sammāsambuddhassa dhammakathaṃ sutvā dhammassa adhigatattā”ti. Atha naṃ “are, duṭṭhadāsi ettakaṃ kālaṃ tayā gahitakahāpaṇe me dehī”ti atajjetvā, “amma, tayā pivitaṃ amataṃ amhepi pāyehī”ti vatvā “tena hi maṃ nhāpehī”ti vutte soḷasahi gandhodakaghaṭehi nhāpetvā dve maṭṭhasāṭake dāpesi. Sā ekaṃ nivāsetvā ekaṃ ekaṃsaṃ pārupitvā āsanaṃ paññāpetvā ekaṃ bījaniṃ āharāpetvā āsane nisīditvā citrabījaniṃ ādāya pañca mātugāmasatāni āmantetvā tāsaṃ satthārā desitaniyāmeneva dhammaṃ desesi. Tassā dhammakathaṃ sutvā tā sabbāpi sotāpattiphale patiṭṭhahiṃsu.

Tā sabbāpi khujjuttaraṃ vanditvā, “amma , ajjato paṭṭhāya tvaṃ kiliṭṭhakammaṃ mā kari, amhākaṃ mātuṭṭhāne ca ācariyaṭṭhāne ca ṭhatvā satthu santikaṃ gantvā satthārā desitaṃ dhammaṃ sutvā amhākaṃ kathehī”ti vadiṃsu. Sā tathā karontī aparabhāge tipiṭakadharā jātā. Atha naṃ satthā “etadaggaṃ, bhikkhave, mama sāvikānaṃ upāsikānaṃ bahussutānaṃ dhammakathikānaṃ yadidaṃ khujjuttarā”ti etadagge ṭhapesi. Tāpi kho pañcasatā itthiyo taṃ evamāhaṃsu – “amma, satthāraṃ daṭṭhukāmāmhā, taṃ no dassehi, gandhamālādīhi taṃ pūjessāmā”ti. “Ayye, rājakulaṃ nāma bhāriyaṃ, tumhe gahetvā bahi gantuṃ na sakkā”ti. “Amma, no mā nāsehi, dasseheva amhākaṃ satthāran”ti. “Tena hi tumhākaṃ vasanagabbhānaṃ bhittīsu yattakena oloketuṃ sakkā hoti, tattakaṃ chiddaṃ katvā gandhamālādīni āharāpetvā satthāraṃ tiṇṇaṃ seṭṭhīnaṃ gharadvāraṃ gacchantaṃ tumhe tesu tesu ṭhānesu ṭhatvā oloketha ceva, hatthe ca pasāretvā vandatha, pūjetha cā”ti. Tā tathā katvā satthāraṃ gacchantañca āgacchantañca oloketvā vandiṃsu ceva pūjesuñca.

Athekadivasaṃ māgaṇḍiyā attano pāsādatalato nikkhamitvā caṅkamamānā tāsaṃ vasanaṭṭhānaṃ gantvā gabbhesu chiddaṃ disvā, “idaṃ kin”ti pucchitvā, tāhi tassā satthari āghātabaddhabhāvaṃ ajānantīhi “satthā imaṃ nagaraṃ āgato, mayaṃ ettha ṭhatvā satthāraṃ vandāma ceva pūjema cā”ti vutte, “āgato nāma imaṃ nagaraṃ samaṇo gotamo, idānissa kattabbaṃ jānissāmi, imāpi tassa upaṭṭhāyikā, imāsampi kattabbaṃ jānissāmī”ti cintetvā gantvā rañño ārocesi – “mahārāja, sāmāvatimissikānaṃ bahiddhā patthanā atthi, katipāheneva te jīvitaṃ māressantī”ti. Rājā “na tā evarūpaṃ karissantī”ti na saddahi. Punappunaṃ vuttepi na saddahi eva. Atha naṃ evaṃ tikkhattuṃ vuttepi asaddahantaṃ “sace me na saddahasi, tāsaṃ vasanaṭṭhānaṃ gantvā upacārehi, mahārājā”ti āha. Rājā gantvā gabbhesu chiddaṃ disvā, “idaṃ kin”ti pucchitvā, tasmiṃ atthe ārocite tāsaṃ akujjhitvā, kiñci avatvāva chiddāni pidahāpetvā sabbagabbhesu uddhacchiddakavātapānāni kāresi. Uddhacchiddakavātapānāni kira tasmiṃ kāle uppannāni. Māgaṇḍiyā tāsaṃ kiñci kātuṃ asakkuṇitvā, “samaṇassa gotamasseva kattabbaṃ karissāmī”ti nāgarānaṃ lañjaṃ datvā, “samaṇaṃ gotamaṃ antonagaraṃ pavisitvā vicarantaṃ dāsakammakaraporisehi akkosetvā paribhāsetvā palāpethā”ti āṇāpesi. Micchādiṭṭhikā tīsu ratanesu appasannā antonagaraṃ paviṭṭhaṃ satthāraṃ anubandhitvā , “corosi , bālosi, mūḷhosi, oṭṭhosi, goṇosi, gadrabhosi, nerayikosi, tiracchānagatosi, natthi tuyhaṃ sugati, duggatiyeva tuyhaṃ pāṭikaṅkhā”ti dasahi akkosavatthūhi akkosanti paribhāsanti.

Taṃ sutvā āyasmā ānando satthāraṃ etadavoca – “bhante, ime nāgarā amhe akkosanti paribhāsanti, ito aññattha gacchāmā”ti. “Kuhiṃ, ānandoti”? “Aññaṃ nagaraṃ, bhante”ti. “Tattha manussesu akkosantesu puna kattha gamissāma, ānando”ti? “Tatopi aññaṃ nagaraṃ, bhante”ti. “Tatthāpi manussesu akkosantesu kuhiṃ gamissāmā”ti? “Tatopi aññaṃ nagaraṃ, bhante”ti. “Ānanda, evaṃ kātuṃ na vaṭṭati. Yattha adhikaraṇaṃ uppannaṃ, tattheva tasmiṃ vūpasante aññattha gantuṃ vaṭṭati. Ke pana te, ānanda, akkosantī”ti? “Bhante, dāsakammakare upādāya sabbe akkosantī”ti. “Ahaṃ, ānanda, saṅgāmaṃ otiṇṇahatthisadiso, saṅgāmaṃ otiṇṇahatthino hi catūhi disāhi āgate sare sahituṃ bhāro, tatheva bahūhi dussīlehi kathitakathānaṃ sahanaṃ nāma mayhaṃ bhāro”ti vatvā attānaṃ ārabbha dhammaṃ desento imā nāgavagge tisso gāthā abhāsi –

“Ahaṃ nāgova saṅgāme, cāpato patitaṃ saraṃ;

Ativākyaṃ titikkhissaṃ, dussīlo hi bahujjano.

“Dantaṃ nayanti samitiṃ, dantaṃ rājābhirūhati;

Danto seṭṭho manussesu, yotivākyaṃ titikkhati.

“Varamassatarā dantā, ājānīyā ca sindhavā;

Kuñjarā ca mahānāgā, attadanto tato varan”ti. (dha. pa. 320-322);

Dhammakathā sampattamahājanassa sātthikā ahosi. Evaṃ dhammaṃ desetvā mā cintayi, ānanda, ete sattāhamattameva akkosissanti, aṭṭhame divase tuṇhī bhavissanti, buddhānañhi uppannaṃ adhikaraṇaṃ sattāhato uttari na gacchati. Māgaṇḍiyā satthāraṃ akkosāpetvā palāpetuṃ asakkontī, “kiṃ nu kho karissāmī”ti cintetvā, “imā etassa upatthambhabhūtā, etāsampi byasanaṃ karissāmī”ti ekadivasaṃ rañño surāpānaṭṭhāne upaṭṭhānaṃ karontī cūḷapitu sāsanaṃ pahiṇi “attho me kira kukkuṭehi , aṭṭha matakukkuṭe, aṭṭha sajīvakukkuṭe ca gahetvā āgacchatu, āgantvā ca sopānamatthake ṭhatvā āgatabhāvaṃ nivedetvā ‘pavisatū’ti vuttepi apavisitvā paṭhamaṃ aṭṭha sajīvakukkuṭe pahiṇatu, ‘pacchā itare’”ti. Cūḷāpaṭṭhākassa ca “mama vacanaṃ kareyyāsī”ti lañjaṃ adāsi. Māgaṇḍiyo āgantvā, rañño nivedāpetvā, “pavisatū”ti vutte, “rañño āpānabhūmiṃ na pavisissāmī”ti āha. Itarā cūḷupaṭṭhākaṃ pahiṇi – “gaccha, tāta, mama cūḷapitu santikan”ti. So gantvā tena dinne aṭṭha sajīvakukkuṭe ānetvā, “deva, purohitena paṇṇākāro pahito”ti āha. Rājā “bhaddako vata no uttaribhaṅgo uppanno, ko nu kho paceyyā”ti āha. Māgaṇḍiyā, “mahārāja, sāmāvatippamukhā pañcasatā itthiyo nikkammikā vicaranti, tāsaṃ pesehi, tā pacitvā āharissantī”ti āha. Rājā “gaccha, tāsaṃ datvā aññassa kira hatthe adatvā sayameva māretvā pacantū”ti pesesi. Cūḷupaṭṭhāko “sādhu devā”ti gantvā tathā vatvā tāhi “mayaṃ pāṇātipātaṃ na karomā”ti paṭikkhitto āgantvā tamatthaṃ rañño ārocesi. Māgaṇḍiyā “diṭṭhaṃ te, mahārāja, idāni tāsaṃ pāṇātipātassa karaṇaṃ vā akaraṇaṃ vā jānissasi, ‘samaṇassa gotamassa pacitvā pesentū’ti vadehi devā”ti āha. Rājā tathā vatvā pesesi. Itaro te gahetvā gacchanto viya hutvā gantvā te kukkuṭe purohitassa datvā matakukkuṭe tāsaṃ santikaṃ netvā, “ime kira kukkuṭe pacitvā satthu santikaṃ pahiṇathā”ti āha. Tā, “sāmi, āhara, idaṃ nāma amhākaṃ kiccan”ti paccuggantvā gaṇhiṃsu. So rañño santikaṃ gantvā, “kiṃ, tātā”ti puṭṭho, “samaṇassa gotamassa pacitvā pesethāti vuttamatteyeva paṭimaggaṃ āgantvā gaṇhiṃsū”ti ācikkhi. Māgaṇḍiyā “passa, mahārāja, na tā tumhādisānaṃ karonti, bahiddhā patthanā tāsaṃ atthīti vutte na saddahasī”ti āha. Rājā taṃ sutvāpi adhivāsetvā tuṇhīyeva ahosi. Māgaṇḍiyā “kiṃ nu kho karissāmī”ti cintesi.

Tadā pana rājā “sāmāvatiyā vāsuladattāya māgaṇḍiyāya cā”ti tissannampi etāsaṃ pāsādatale vārena vārena sattāhaṃ sattāhaṃ vītināmeti . Atha naṃ “sve vā parasuve vā sāmāvatiyā pāsādatalaṃ gamissatī”ti ñatvā māgaṇḍiyā cūḷapitu sāsanaṃ pahiṇi – “agadena kira dāṭhā dhovitvā ekaṃ sappaṃ pesetū”ti. So tathā katvā pesesi. Rājā attano gamanaṭṭhānaṃ hatthikantavīṇaṃ ādāyayeva gacchati, tassā pokkhare ekaṃ chiddaṃ atthi. Māgaṇḍiyā tena chiddena sappaṃ pavesetvā chiddaṃ mālāguḷena thakesi. Sappo dvīhatīhaṃ antovīṇāyameva ahosi. Māgaṇḍiyā rañño gamanadivase “ajja katarissitthiyā pāsādaṃ gamissasi devā”ti pucchitvā “sāmāvatiyā”ti vutte, “ajja mayā, mahārāja, amanāpo supino diṭṭho. Na sakkā tattha gantuṃ, devā”ti? “Gacchāmevā”ti. Sā yāva tatiyaṃ vāretvā, “evaṃ sante ahampi tumhehi saddhiṃ gamissāmi, devā”ti vatvā nivattiyamānāpi anivattitvā, “na jānāmi, kiṃ bhavissati devā”ti raññā saddhiṃyeva agamāsi.

Rājā sāmāvatimissikāhi dinnāni vatthapupphagandhābharaṇāni dhāretvā subhojanaṃ bhuñjitvā vīṇaṃ ussīsake ṭhapetvā sayane nipajji. Māgaṇḍiyā aparāparaṃ vicarantī viya hutvā vīṇāchiddato pupphaguḷaṃ apanesi. Sappo dvīhatīhaṃ nirāhāro tena chiddena nikkhamitvā passasanto phaṇaṃ katvā sayanapiṭṭhe nipajji . Māgaṇḍiyā taṃ disvā, “dhī dhī, deva, sappo”ti mahāsaddaṃ katvā rājānañca tā ca akkosantī, “ayaṃ andhabālarājā alakkhiko mayhaṃ vacanaṃ na suṇāti, imāpi nissirīkā dubbinītā, kiṃ nāma rañño santikā na labhanti, kiṃ nu tumhe imasmiṃ mateyeva sukhaṃ jīvissatha, jīvante dukkhaṃ jīvatha, ‘ajja mayā pāpasupino diṭṭho, sāmāvatiyā pāsādaṃ gantuṃ na vaṭṭatī’ti vārentiyāpi me vacanaṃ na suṇasi, devā”ti āha. Rājā sappaṃ disvā maraṇabhayatajjito “evarūpampi nāma imā karissanti, aho pāpā, ahaṃ imāsaṃ pāpabhāvaṃ ācikkhantiyāpi imissā vacanaṃ na saddahiṃ, paṭhamaṃ attano gabbhesu chiddāni katvā nisinnā, puna mayā pesite kukkuṭe paṭipahiṇiṃsu, ajja sayane sappaṃ vissajjiṃsū”ti kodhena sampajjalito viya ahosi.

Sāmāvatīpi pañcannaṃ itthisatānaṃ ovādaṃ adāsi – “ammā, amhākaṃ aññaṃ paṭisaraṇaṃ natthi, narinde ca deviyā ca attani ca samameva mettacittaṃ pavattetha, mā kassaci kopaṃ karitthā”ti. Rājā sahassathāmaṃ siṅgadhanuṃ ādāya jiyaṃ pothetvā visapītaṃ saraṃ sannayhitvā sāmāvatiṃ dhure katvā sabbā tā paṭipāṭiyā ṭhapāpetvā sāmāvatiyā ure saraṃ vissajjesi. So tassā mettānubhāvena paṭinivattitvā āgatamaggābhimukhova hutvā rañño hadayaṃ pavisanto viya aṭṭhāsi. Rājā cintesi – “mayā khitto saro silampi vinivijjhitvā gacchati, ākāse paṭihananakaṭṭhānaṃ natthi, atha ca panesa nivattitvā mama hadayābhimukho jāto, ayañhi nāma nissatto nijjīvo saropi etissā guṇaṃ jānāti, ahaṃ manussabhūtopi na jānāmī”ti, so dhanuṃ chaḍḍetvā añjaliṃ paggayha sāmāvatiyā pādamūle ukkuṭikaṃ nisīditvā imaṃ gāthamāha –

“Sammuyhāmi pamuyhāmi, sabbā muyhanti me disā;

Sāmāvati maṃ tāyassu, tvañca me saraṇaṃ bhavā”ti.

Sā tassa vacanaṃ sutvā, “sādhu, deva, maṃ saraṇaṃ gacchā”ti avatvā, “yamahaṃ, mahārāja, saraṇaṃ gatā, tameva tvampi saraṇaṃ gacchāhī”ti idaṃ vatvā sāmāvatī sammāsambuddhasāvikā –

“Mā maṃ tvaṃ saraṇaṃ gaccha, yamahaṃ saraṇaṃ gatā;

Esa buddho mahārāja, esa buddho anuttaro;

Saraṇaṃ gaccha taṃ buddhaṃ, tvañca me saraṇaṃ bhavā”ti. –

Āha . Rājā tassa vacanaṃ sutvā, “idānāhaṃ atirekataraṃ bhāyāmī”ti vatvā imaṃ gāthamāha –

“Esa bhiyyo pamuyhāmi, sabbā muyhanti me disā;

Sāmāvati maṃ tāyassu, tvañca me saraṇaṃ bhavā”ti.

Atha naṃ sā purimanayeneva puna paṭikkhipitvā, “tena hi tvañca saraṇaṃ gacchāmi, satthārañca saraṇaṃ gacchāmi, varañca te dammī”ti vutte, “varo gahito hotu, mahārājā”ti āha. So satthāraṃ upasaṅkamitvā saraṇaṃ gantvā nimantetvā buddhappamukhassa bhikkhusaṅghassa sattāhaṃ mahādānaṃ datvā sāmāvatiṃ āmantetvā, “uṭṭhehi, varaṃ gaṇhā”ti āha. “Mahārāja, mayhaṃ hiraññādīhi attho natthi, imaṃ pana me varaṃ dehi, tathā karohi, yathā satthā nibaddhaṃ pañcahi bhikkhusatehi saddhiṃ idhāgacchati, dhammaṃ suṇissāmī”ti. Rājā satthāraṃ vanditvā, “bhante, pañcahi bhikkhusatehi saddhiṃ nibaddhaṃ idhāgacchatha, sāmāvatimissikā ‘dhammaṃ suṇissāmā’ti vadantī”ti āha. “Mahārāja, buddhānaṃ nāma ekasmiṃ ṭhāne nibaddhaṃ gantuṃ na vaṭṭati, mahājano satthāraṃ āgamanatthāya paccāsīsatī”ti. “Tena hi, bhante, ekaṃ bhikkhuṃ āṇāpethā”ti. Satthā ānandattheraṃ āṇāpesi. So tato paṭṭhāya pañca bhikkhusatāni ādāya nibaddhaṃ rājakulaṃ gacchati. Tāpi deviyo nibaddhaṃ theraṃ saparivāraṃ bhojenti, dhammaṃ suṇanti. Tā ekadivasaṃ therassa dhammakathaṃ sutvā pasīditvā, pañcahi uttarāsaṅgasatehi dhammapūjaṃ akaṃsu . Ekeko uttarāsaṅgo pañca satāni pañca satāni agghati.

Tā ekavatthā disvā rājā pucchi – “kuhiṃ vo uttarāsaṅgo”ti. “Ayyassa no dinnā”ti. “Tena sabbe gahitā”ti? “Āma, gahitā”ti. Rājā theraṃ upasaṅkamitvā vanditvā tāhi uttarāsaṅgānaṃ dinnabhāvaṃ pucchitvā tāhi dinnabhāvañca therena gahitabhāvañca sutvā, “nanu, bhante, atibahūni vatthāni, ettakehi kiṃ karissathā”ti pucchi. “Amhākaṃ pahonakāni vatthāni gaṇhitvā sesāni jiṇṇacīvarikānaṃ bhikkhūnaṃ dassāmi, mahārājā”ti. “Te attano jiṇṇacīvarāni kiṃ karissantī”ti? “Jiṇṇataracīvarikānaṃ dassantī”ti. “Te attano jiṇṇataracīvarāni kiṃ karissantī”ti? “Paccattharaṇāni karissantī”ti. “Purāṇapaccattharaṇāni kiṃ karissantī”ti? “Bhūmattharaṇāni karissantī”ti. “Purāṇabhūmattharaṇāni kiṃ karissantī”ti? “Pādapuñchanāni karissanti, mahārājā”ti. “Purāṇapādapuñchanāni kiṃ karissantī”ti? “Khaṇḍākhaṇḍikaṃ koṭṭetvā mattikāya madditvā bhittiṃ limpissantī”ti. “Bhante, ettakāni katvāpi ayyānaṃ dinnāni na nassantī”ti? “Āma, mahārājā”ti. Rājā pasanno aparānipi pañca vatthasatāni āharāpetvā therassa pādamūle ṭhapāpesi. Thero kira pañcasatagghanakāneva vatthāni pañcasatabhāgena pādamūle ṭhapetvā dinnāni pañcasatakkhattuṃ labhi, sahassagghanakāni sahassabhāgena pādamūle ṭhapetvā dinnāni sahassakkhattuṃ labhi, satasahassagghanakāni satasahassabhāgena pādamūle ṭhapetvā dinnāni satasahassakkhattuṃ labhi. Ekaṃ dve tīṇi cattāri pañca dasātiādinā nayena laddhānaṃ pana gaṇanā nāma natthi. Tathāgate kira parinibbute thero sakalajambudīpaṃ vicaritvā sabbavihāresu bhikkhūnaṃ attano santakāneva pattacīvarāni adāsi.

Tadā māgaṇḍiyāpi “yamahaṃ karomi. Taṃ tathā ahutvā aññathāva hoti, idāni kiṃ nu kho karissāmī”ti cintetvā, “attheso upāyo”ti raññe uyyānakīḷaṃ gacchante cūḷapitu sāsanaṃ pahiṇi – “sāmāvatiyā pāsādaṃ gantvā, dussakoṭṭhāgārāni ca telakoṭṭhāgārāni ca vivarāpetvā, dussāni telacāṭīsu temetvā temetvā thambhe veṭhetvā tā sabbāpi ekato katvā dvāraṃ pidahitvā bahi yantakaṃ datvā daṇḍadīpikāhi gehe aggiṃ dadamāno otaritvā gacchatū”ti. So pāsādaṃ abhiruyha koṭṭhāgārāni vivaritvā vatthāni telacāṭīsu temetvā temetvā thambhe veṭhetuṃ ārabhi. Atha naṃ sāmāvatippamukhā itthiyo “kiṃ etaṃ cūḷapitā”ti vadantiyo upasaṅkamiṃsu. “Ammā, rājā daḷhikammatthāya ime thambhe telapilotikāhi veṭhāpeti, rājagehe nāma suyuttaṃ duyuttaṃ dujjānaṃ, mā me santike hotha, ammā”ti evaṃ vatvā tā āgatā gabbhe pavesetvā dvārāni pidahitvā bahi yantakaṃ datvā ādito paṭṭhāya aggiṃ dento otari. Sāmāvatī tāsaṃ ovādaṃ adāsi – “amhākaṃ anamatagge saṃsāre vicarantīnaṃ evameva agginā jhāyamānānaṃ attabhāvānaṃ paricchedo buddhañāṇenapi na sukaro, appamattā hothā”ti. Tā gehe jhāyante vedanāpariggahakammaṭṭhānaṃ manasikarontiyo kāci dutiyaphalaṃ, kāci tatiyaphalaṃ pāpuṇiṃsu. Tena vuttaṃ – “atha kho sambahulā bhikkhū pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu, ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘idha, bhante, rañño utenassa uyyānagatassa antepuraṃ daḍḍhaṃ, pañca ca itthisatāni kālakatāni sāmāvatippamukhāni. Tāsaṃ, bhante, upāsikānaṃ kā gati, ko abhisamparāyo’ti? Santettha, bhikkhave, upāsikāyo sotāpannā , santi sakadāgāmiyo, santi anāgāmiyo, sabbā tā, bhikkhave , upāsikāyo anipphalā kālakatā”ti. Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Mohasambandhano loko, bhabbarūpova dissati;

Upadhībandhano bālo, tamasā parivārito;

Sassatoriva khāyati, passato natthi kiñcanan”ti. (udā. 70);

Evañca pana vatvā, “bhikkhave, sattā nāma vaṭṭe vicarantā niccakālaṃ appamattā hutvā puññakammameva na karonti, pamādino hutvā pāpakammampi karonti. Tasmā vaṭṭe vicarantā sukhampi dukkhampi anubhavantī”ti dhammaṃ desesi.

Rājā “sāmāvatiyā gehaṃ kira jhāyatī”ti sutvā vegenāgacchantopi adaḍḍhe sampāpuṇituṃ nāsakkhi. Āgantvā pana gehaṃ nibbāpento uppannabalavadomanasso amaccagaṇaparivuto nisīditvā sāmāvatiyā guṇe anussaranto, “kassa nu kho idaṃ kamman”ti cintetvā – “māgaṇḍiyāya kāritaṃ bhavissatī”ti ñatvā, “tāsetvā pucchiyamānā na kathessati, saṇikaṃ upāyena pucchissāmī”ti cintetvā amacce āha – “ambho, ahaṃ ito pubbe uṭṭhāya samuṭṭhāya āsaṅkitaparisaṅkitova homi, sāmāvatī me niccaṃ otārameva gavesati, idāni pana me cittaṃ nibbutaṃ bhavissati, sukhena ca vasituṃ labhissāmī”ti, te “kena nu kho, deva, idaṃ katan”ti āhaṃsu. “Mayi sinehena kenaci kataṃ bhavissatī”ti. Māgaṇḍiyāpi samīpe ṭhitā taṃ sutvā, “nāñño koci kātuṃ sakkhissati, mayā kataṃ, deva, ahaṃ cūḷapitaraṃ āṇāpetvā kāresin”ti āha. “Taṃ ṭhapetvā añño mayi sineho satto nāma natthi, pasannosmi, varaṃ te dammi, attano ñātigaṇaṃ pakkosāpehī”ti. Sā ñātakānaṃ sāsanaṃ pahiṇi – “rājā me pasanno varaṃ deti, sīghaṃ āgacchantū”ti. Rājā āgatāgatānaṃ mahantaṃ sakkāraṃ kāresi. Taṃ disvā tassā aññātakāpi lañjaṃ datvā “mayaṃ māgaṇḍiyāya ñātakā”ti āgacchiṃsu. Rājā te sabbe gāhāpetvā rājaṅgaṇe nābhippamāṇe āvāṭe khaṇāpetvā te tattha nisīdāpetvā paṃsūhi pūretvā upari palāle vikirāpetvā aggiṃ dāpesi. Cammassa daḍḍhakāle ayanaṅgalena kasāpetvā khaṇḍākhaṇḍaṃ hīrāhīraṃ kāresi. Māgaṇḍiyāya sarīratopi tikhiṇena satthena ghanaghanaṭṭhānesu maṃsaṃ uppāṭetvā telakapālaṃ uddhanaṃ āropetvā pūve viya pacāpetvā tameva khādāpesi.

Dhammasabhāyampi bhikkhū kathaṃ samuṭṭhāpesuṃ, “ananucchavikaṃ vata, āvuso, evarūpāya saddhāya pasannāya upāsikāya evarūpaṃ maraṇan”ti. Satthā āgantvā, “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā, “imāya nāmā”ti vutte “bhikkhave, imasmiṃ attabhāve sāmāvatippamukhānaṃ itthīnaṃ etaṃ ayuttaṃ sampattaṃ. Pubbe katakammassa pana yuttameva etāhi laddhan”ti vatvā, “kiṃ, bhante, etāhi pubbe kataṃ, taṃ ācikkhathā”ti tehi yācito atītaṃ āhari –

Atīte bārāṇasiyaṃ brahmadatte rajjaṃ kārente rājagehe nibaddhaṃ aṭṭha paccekabuddhā bhuñjanti. Pañcasatā itthiyo te upaṭṭhahanti. Tesu satta paccekabuddhā himavantaṃ gacchanti, eko nadītīre ekaṃ tiṇagahanaṃ atthi, tattha jhānaṃ samāpajjitvā nisīdi. Athekadivasaṃ rājā paccekabuddhesu gatesu tā itthiyo ādāya nadiyaṃ udakakīḷaṃ kīḷituṃ gato. Tattha tā itthiyo divasabhāgaṃ udake kīḷitvā uttaritvā sītapīḷitā aggiṃ visibbetukāmā “amhākaṃ aggikaraṇaṭṭhānaṃ olokethā”ti aparāparaṃ vicarantiyo taṃ tiṇagahanaṃ disvā, “tiṇarāsī”ti saññāya taṃ parivāretvā ṭhitā aggiṃ adaṃsu. Tiṇesu jhāyitvā patantesu paccekabuddhaṃ disvā, “naṭṭhāmhā, amhākaṃ rañño paccekabuddho jhāyati, rājā ñatvā amhe nāsessati, sudaḍḍhaṃ naṃ karissāmā”ti sabbā tā itthiyo ito cito ca dārūni āharitvā tassa upari dārurāsiṃ kariṃsu. Mahādārurāsi ahosi. Atha naṃ ālimpetvā, “idāni jhāyissatī”ti pakkamiṃsu. Tā paṭhamaṃ asañcetanikā hutvā kammunā na bajjhiṃsu, idāni pacchā sañcetanāya kammunā bajjhiṃsu. Paccekabuddhaṃ pana antosamāpattiyaṃ sakaṭasahassehi dārūni āharitvā ālimpentāpi usmākāramattampi gahetuṃ na sakkonti. Tasmā so sattame divase uṭṭhāya yathāsukhaṃ agamāsi. Tā tassa kammassa katattā bahūni vassasatasahassāni niraye paccitvā tasseva kammassa vipākāvasesena attabhāvasate imināva niyāmena gehe jhāyamāne jhāyiṃsu. Idaṃ etāsaṃ pubbakammanti.

Evaṃ vutte bhikkhū satthāraṃ paṭipucchiṃsu – “khujjuttarā pana, bhante, kena kammena khujjā jātā, kena kammena mahāpaññā, kena kammena sotāpattiphalaṃ adhigatā, kena kammena paresaṃ pesanakāritā jātā”ti? Bhikkhave, tasseva rañño bārāṇasiyaṃ rajjaṃ karaṇakāle sveva paccekabuddho thokaṃ khujjadhātuko ahosi. Athekā upaṭṭhāyikā itthī kambalaṃ pārupitvā suvaṇṇasaraṇaṃ gahetvā, “amhākaṃ paccekabuddho evañca evañca vicaratī”ti khujjā hutvā tassa vicaraṇākāraṃ dassesi. Tassa nissandena khujjā jātā. Te pana paccekabuddhe paṭhamadivase rājagehe nisīdāpetvā patte gāhāpetvā pāyāsassa pūretvā dāpesi. Uṇhapāyāsassa pūre patte paccekabuddhā parivattetvā parivattetvā gaṇhanti. Sā itthī te tathā karonte disvā attano santakāni aṭṭha dantavalayāni datvā, “idha ṭhapetvā gaṇhathā”ti āha. Tesu tathā katvā taṃ oloketvā ṭhitesu tesaṃ adhippāyaṃ ñatvā, “natthi, bhante, amhākaṃ etehi attho. Tumhākaññeva etāni pariccattāni, gahetvā gacchathā”ti āha. Te gahetvā nandamūlakapabbhāraṃ agamaṃsu. Ajjatanāpi tāni valayāni arogāneva. Sā tassa kammassa nissandena idāni tipiṭakadharā mahāpaññā jātā. Paccekabuddhānaṃ kataupaṭṭhānassa nissandena pana sotāpattiphalaṃ pattā. Idamassā buddhantare pubbakammaṃ.

Kassapasammāsambuddhakāle pana ekā bārāṇasiseṭṭhino dhītā vaḍḍhamānakacchāyāya ādāsaṃ gahetvā attānaṃ alaṅkarontī nisīdi. Athassā vissāsikā ekā khīṇāsavā bhikkhunī taṃ daṭṭhuṃ agamāsi. Bhikkhuniyo hi khīṇāsavāpi sāyanhasamaye upaṭṭhākakulāni daṭṭhukāmā honti. Tasmiṃ pana khaṇe seṭṭhidhītāya santike kāci pesanakārikā natthi, sā “vandāmi, ayye, etaṃ tāva me pasādhanapeḷakaṃ gahetvā dethā”ti āha. Therī cintesi – “sacassā imaṃ gaṇhitvā na dassāmi, mayi āghātaṃ katvā niraye nibbattissati. Sace pana dassāmi, parassa pesanakārikā hutvā nibbattissati. Nirayasantāpato kho pana parassa pesanabhāvova seyyo”ti. “Sā anudayaṃ paṭicca taṃ gahetvā tassā adāsi. Tassa kammassa nissandena paresaṃ pesanakārikā jātā”ti.

Atha punekadivasaṃ bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ “sāmāvatippamukhā pañcasatā itthiyo gehe agginā jhāyiṃsu, māgaṇḍiyāya ñātakā upari palālaggiṃ datvā ayanaṅgalehi bhinnā, māgaṇḍiyā pakkuthitatele pakkā, ke nu kho ettha jīvanti nāma, ke matā nāmā”ti. Satthā āgantvā, “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā, “imāya nāmā”ti vutte, “bhikkhave, ye keci pamattā, te vassasataṃ jīvantāpi matāyeva nāma. Ye appamattā, te matāpi jīvantiyeva. Tasmā māgaṇḍiyā jīvantīpi matāyeva nāma, sāmāvatippamukhā pañcasatā itthiyo matāpi jīvantiyeva nāma. Na hi, bhikkhave, appamattā maranti nāmā”ti vatvā imā gāthā abhāsi –

21.

“Appamādo amatapadaṃ, pamādo maccuno padaṃ;

Appamattā na mīyanti, ye pamattā yathā matā.

22.

“Evaṃ visesato ñatvā, appamādamhi paṇḍitā;

Appamāde pamodanti, ariyānaṃ gocare ratā.

23.

“Te jhāyino sātatikā, niccaṃ daḷhaparakkamā;

Phusanti dhīrā nibbānaṃ, yogakkhemaṃ anuttaran”ti.

Tattha appamādoti padaṃ mahantaṃ atthaṃ dīpeti, mahantaṃ atthaṃ gahetvā tiṭṭhati. Sakalampi hi tepiṭakaṃ buddhavacanaṃ āharitvā kathiyamānaṃ appamādapadameva otarati. Tena vuttaṃ –

“Seyyathāpi, bhikkhave, yāni kānici jaṅgalānaṃ pāṇānaṃ padajātāni, sabbāni tāni hatthipade samodhānaṃ gacchanti, hatthipadaṃ tesaṃ aggamakkhāyati yadidaṃ mahantattena. Evameva kho, bhikkhave, ye keci kusalā dhammā, sabbete appamādamūlakā appamādasamosaraṇā, appamādo tesaṃ dhammānaṃ aggamakkhāyatī”ti (saṃ. ni. 5.140).

So panesa atthato satiyā avippavāso nāma. Niccaṃ upaṭṭhitāya satiyā cetaṃ nāmaṃ. Amatapadanti amataṃ vuccati nibbānaṃ. Tañhi ajātattā nu jīyati na mīyati, tasmā amatanti vuccati. Pajjanti imināti padaṃ, amataṃ pāpuṇantīti attho. Amatassa padaṃ amatapadaṃ, amatassa adhigamūpāyoti vuttaṃ hoti, pamādoti pamajjanabhāvo, muṭṭhassatisaṅkhātassa satiyā vosaggassetaṃ nāmaṃ. Maccunoti maraṇassa. Padanti upāyo maggo. Pamatto hi jātiṃ nātivattati, jāto jīyati ceva mīyati cāti pamādo maccuno padaṃ nāma hoti, maraṇaṃ upeti. Appamattā na mīyantīti satiyā samannāgatā hi appamattā na maranti. Ajarā amarā hontīti na sallakkhetabbaṃ. Na hi koci satto ajaro amaro nāma atthi, pamattassa pana vaṭṭaṃ nāma aparicchinnaṃ, appamattassa paricchinnaṃ. Tasmā pamattā jātiādīhi aparimuttattā jīvantāpi matāyeva nāma. Appamattā pana appamādalakkhaṇaṃ vaḍḍhetvā khippaṃ maggaphalāni sacchikatvā dutiyatatiyaattabhāvesu na nibbattanti. Tasmā te jīvantāpi matāpi na mīyantiyeva nāma. Ye pamattā yathā matāti ye pana sattā pamattā, te pamādamaraṇena matattā, yathā hi jīvitindriyupacchedena matā dārukkhandhasadisā apagataviññāṇā , tatheva honti. Tesampi hi matānaṃ viya gahaṭṭhānaṃ tāva “dānaṃ dassāma, sīlaṃ rakkhissāma, uposathakammaṃ karissāmā”ti ekacittampi na uppajjati, pabbajitānampi “ācariyupajjhāyavattādīni pūressāma, dhutaṅgāni samādiyissāma, bhāvanaṃ vaḍḍhessāmā”ti na uppajjatīti matena te kiṃ nānākaraṇāva honti. Tena vuttaṃ – “ye pamattā yathā matā”ti.

Evaṃ visesato ñatvāti pamattassa vaṭṭato nissaraṇaṃ natthi, appamattassa atthīti evaṃ visesatova jānitvā. Ke panetaṃ visesaṃ jānantīti? Appamādamhi paṇḍitāti ye paṇḍitā medhāvino sappaññā attano appamāde ṭhatvā appamādaṃ vaḍḍhenti, te evaṃ visesakāraṇaṃ jānanti. Appamāde pamodantīti te evaṃ ñatvā tasmiṃ attano appamāde pamodanti, pahaṃsitamukhā tuṭṭhapahaṭṭhā honti. Ariyānaṃ gocare ratāti te evaṃ appamāde pamodantā taṃ appamādaṃ vaḍḍhetvā ariyānaṃ buddhapaccekabuddhabuddhasāvakānaṃ gocarasaṅkhāte catusatipaṭṭhānādibhede sattatiṃsa bodhipakkhiyadhamme navavidhalokuttaradhamme ca ratā niratā, abhiratā hontīti attho.

Tejhāyinoti te appamattā paṇḍitā aṭṭhasamāpattisaṅkhātena ārammaṇūpanijjhānena vipassanāmaggaphalasaṅkhātena lakkhaṇūpanijjhānena cāti duvidhenapi jhānena jhāyino. Sātatikāti abhinikkhamanakālato paṭṭhāya yāva arahattamaggā satataṃ pavattakāyikacetasikavīriyā. Niccaṃ daḷhaparakkamāti yaṃ taṃ purisathāmena purisavīriyena purisaparakkamena pattabbaṃ, na taṃ apāpuṇitvā vīriyassa saṇṭhānaṃ bhavissatīti evarūpena vīriyena antarā anosakkitvā niccappavattena daḷhaparakkamena samannāgatā. Phusantīti ettha dve phusanā ñāṇaphusanā ca, vipākaphusanā ca. Tattha cattāro maggā ñāṇaphusanā nāma, cattāri phalāni vipākaphusanā nāma. Tesu idha vipākaphusanā adhippetā. Ariyaphalena nibbānaṃ sacchikaronto dhīrā paṇḍitā tāya vipākaphusanāya phusanti, nibbānaṃ sacchikaronti. Yogakkhemaṃ anuttaranti ye cattāro yogā mahājanaṃ vaṭṭe osīdāpenti, tehi khemaṃ nibbhayaṃ sabbehi lokiyalokuttaradhammehi seṭṭhattā anuttaranti.

Desanāpariyosāne bahū sotāpannādayo ahesuṃ. Desanā mahājanassa sātthikā jātāti.

Sāmāvatīvatthu paṭhamaṃ.

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/2. Appamādavagga 不放逸品 (Dhp 2, 21-32)”

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【经名】 2.2 Kumbaghosakaseṭṭhivatthu 银行家之子 (Dhp 2.2, 24)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

24.

Uṭṭhānavato satīmato [satimato (sī. syā. ka.)], sucikammassa nisammakārino;

Saññatassa dhammajīvino, appamattassa [apamattassa (?)] yasobhivaḍḍhati.

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二四 奋发努力常具正念，行为清净善于自制，依法生活而不放逸，[这样的人]美誉增长。

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富翁的声音

精进、保持正念、行为清净、善于审察（善恶是非）、

自我克制、如法生活、不放逸的人，

他的声誉就会增长。 (偈 24)

王舍城有一年发生瘟疫。城里一位银行家、他的妻子和所有的家人，除了一位年轻的儿子之外全都遇难。临终之际，这对夫妻告诉年轻的儿子——坎拔高沙卡赶快离开故乡，等瘟疫结束后再回来。他们并且告诉他，已经把一些有价值的财产埋藏在某个地点。这年轻的儿子就照父母的话，远离家乡。后来，经过一段很长的时间，他才返回家乡。

回乡之后，城里居然没有人认识他。他接着到父母埋藏财产的地点，发现一切保藏良好。但是他想，如果把所有财产挖掘出来，城里的人可能会认为，这穷小子一定透过什么非法的手段致富，而向国王报告，其结果就是他的财产会被没收。所以他不想挖出这些财产，而另外找工作维持生活。他找到的工作是在清晨叫醒大家，并且大声通知城里的人该是准备食物、马车、套牛轭等工作的时间了。这种工作在没有时钟的年代绝对需要。

有一天，频婆娑罗王听见他的声音，由于国王善于从人的声音去判断人的个性，就说：“发出这声音的人有大批的财产。”这时候一位侍女听到国王的评论，就派人去调查这件事。得到回报后，侍女向国王说，这个人只是个佣工而已。但往后的两天，国王仍然坚持他的看法，而调查的结果仍旧一样。这侍女因此觉得事情一定有蹊跷，就向国王请求，亲自去调查。

侍女就和她的女儿伪装成农人，然后到坎拔高沙卡的家去，并且说她们是出门在外的旅客，希望能借宿。坎拔高沙卡就让她们在家中过夜。第二天，她们想办法说服坎拔高沙卡让她们继续住下来。而在这期间，国王两次宣告，在坎拔高沙卡居住的地区要举行某庆典仪式，当地所有人都要捐献。坎拔高沙卡身边没有足够的钱，只好被迫去挖掘出部分金币。当他缴交金币后，这侍女加以调包，并且把金币送去给国王。不久，侍女请人传话给国王，请国王派人来找坎拔高沙卡，叫他去王宫。国王的人马到达时，坎拔高沙卡勉强跟着他们到王宫，而侍女和女儿却已先一步回去了。

在王宫里，国王要坎拔高沙卡说出实情，国王向他保证，如果无辜，绝对不会受到伤害。坎拔高沙卡承认金币是他的，而且他是多年前王舍城里银行家的儿子。他也说出藏金币的地点，所有的财富因此被挖掘出来，并且呈送到宫中来，国王就任命坎拔高沙卡担任他父亲的职务——城里的银行家。并且把一位女儿许配给他。

后来，国王带着坎拔高沙卡，到竹林精舍向佛陀顶礼问讯。国王向佛陀说，坎拔高沙卡虽然有钱，却愿意以劳力维持生计，从事最低贱的工作；国王又说自己如何被他感动，而任命他作银行家。国王接着就向佛陀介绍坎拔高沙卡，佛陀因此趁机说明，具有何种人格特质的人会成功。

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【Dhammapada-aṭṭhakathā 法句经义注】

2. Kumbhaghosakaseṭṭhivatthu

Uṭṭhānavatoti imaṃ dhammadesanaṃ satthā veḷuvane viharanto kumbhaghosakaṃ ārabbha kathesi. Rājagahanagarasmiñhi rājagahaseṭṭhino gehe ahivātarogo uppajji, tasmiṃ uppanne makkhikā ādiṃ katvā yāva gāvā paṭhamaṃ tiracchānagatā maranti, tato dāsakammakaro, sabbapacchā gehasāmikā, tasmā so rogo sabbapacchā seṭṭhiñca jāyañca gaṇhi. Te rogena phuṭṭhā puttaṃ santike ṭhitaṃ oloketvā assupuṇṇehi nettehi taṃ āhaṃsu – “tāta, imasmiṃ kira roge uppanne bhittiṃ bhinditvā palāyantāva jīvitaṃ labhanti, tvaṃ amhe anoloketvā palāyitvā jīvanto punāgantvā amhākaṃ asukaṭṭhāne nāma cattālīsa dhanakoṭiyo nidahitvā ṭhapitā, tā uddharitvā jīvikaṃ kappeyyāsī”ti. So tesaṃ vacanaṃ sutvā rudamāno mātāpitaro vanditvā maraṇabhayabhīto bhittiṃ bhinditvā palāyitvā pabbatagahanaṃ gantvā dvādasa vassāni tattha vasitvā mātāpituvasanaṭṭhānaṃ paccāgañchi.

Atha naṃ daharakāle gantvā parūḷhakesamassukāle āgatattā na koci sañjāni. So mātāpitūhi dinnasaññāvasena dhanaṭṭhānaṃ gantvā dhanassa arogabhāvaṃ ñatvā cintesi – “maṃ na koci sañjānāti, sacāhaṃ dhanaṃ uddharitvā valañjissāmi, ‘ekena duggatena nidhi uddhaṭo’ti maṃ gahetvā viheṭheyyuṃ, yaṃnūnāhaṃ bhatiṃ katvā jīveyyan”ti. Athekaṃ pilotikaṃ nivāsetvā, “atthi koci bhatakena atthiko”ti pucchanto bhatakavīthiṃ pāpuṇi. Atha naṃ bhatakā disvā, “sace amhākaṃ ekaṃ kammaṃ karissasi, bhattavetanaṃ te dassāmā”ti āhaṃsu. “Kiṃ kammaṃ nāmā”ti? “Pabodhanacodanakammaṃ. Sace ussahasi, pātova uṭṭhāya ‘tātā, uṭṭhahatha, sakaṭāni sannayhatha, goṇe yojetha, hatthiassānaṃ tiṇatthāya gamanavelā; ammā, tumhepi uṭṭhahatha, yāguṃ pacatha, bhattaṃ pacathā’ti vicaritvā ārocehī”ti. So “sādhū”ti sampaṭicchi. Athassa vasanatthāya ekaṃ gharaṃ adaṃsu. So devasikaṃ taṃ kammaṃ akāsi.

Athassa ekadivasaṃ rājā bimbisāro saddamassosi. So pana sabbaravaññū ahosi. Tasmā “mahādhanassa purisassesa saddo”ti āha. Athassa santike ṭhitā ekā paricārikā “rājā yaṃ vā taṃ vā na kathessati, idaṃ mayā ñātuṃ vaṭṭatī”ti cintetvā – “gaccha, tāta, etaṃ jānāhī”ti ekaṃ purisaṃ pahiṇi. So vegena gantvā taṃ disvā āgantvā, “eko bhatakānaṃ bhatikārako kapaṇamanusso eso”ti ārocesi. Rājā tassa vacanaṃ sutvā tuṇhī hutvā dutiyadivasepi tatiyadivasepi taṃ tassa saddaṃ sutvā tatheva āha. Sāpi paricārikā tatheva cintetvā punappunaṃ pesetvā, “kapaṇamanusso eso”ti vutte cintesi – “rājā ‘kapaṇamanusso eso’ti vacanaṃ sutvāpi na saddahati, punappunaṃ ‘mahādhanassa purisassesa saddo’ti vadati, bhavitabbamettha kāraṇena, yathāsabhāvato etaṃ ñātuṃ vaṭṭatī”ti. Sā rājānaṃ āha, “deva , ahaṃ sahassaṃ labhamānā dhītaraṃ ādāya gantvā etaṃ dhanaṃ rājakulaṃ pavesessāmī”ti. Rājā tassā sahassaṃ dāpesi.

Sā taṃ gahetvā dhītaraṃ ekaṃ malinadhātukaṃ vatthaṃ nivāsāpetvā tāya saddhiṃ rājagehato nikkhamitvā maggapaṭipannā viya bhatakavīthiṃ gantvā ekaṃ gharaṃ pavisitvā, “amma, mayaṃ maggapaṭipannā, ekāhadvīhaṃ idha vissamitvā gamissāmā”ti āha. “Amma, bahūni gharamānusakāni, na sakkā idha vasituṃ, etaṃ kumbhaghosakassa gehaṃ tucchaṃ, tattha gacchathā”ti. Sā tattha gantvā, “sāmi, mayaṃ maggapaṭipannakā, ekāhadvīhaṃ idha vasissāmā”ti vatvā tena punappunaṃ paṭikkhittāpi, “sāmi, ajjekadivasamattaṃ vasitvā pātova gamissāmā”ti nikkhamituṃ na icchi. Sā tattheva vasitvā punadivase tassa araññagamanavelāya, “sāmi, tava nivāpaṃ datvā yāhi , āhāraṃ te pacissāmī”ti vatvā, “alaṃ, amma, ahameva pacitvā bhuñjissāmī”ti vutte punappunaṃ nibandhitvā tena dinne gahitamattakeyeva katvā antarāpaṇato bhājanāni ceva parisuddhataṇḍulādīni ca āharāpetvā rājakule pacananiyāmena suparisuddhaṃ odanaṃ, sādhurasāni ca dve tīṇi sūpabyañjanāni pacitvā tassa araññato āgatassa adāsi. Atha naṃ bhuñjitvā muducittataṃ āpannaṃ ñatvā, “sāmi, kilantamha, ekāhadvīhaṃ idheva homā”ti āha. So “sādhū”ti sampaṭicchi.

Athassa sāyampi punadivasepi madhurabhattaṃ pacitvā adāsi. Atha muducittataṃ tassa ñatvā “sāmi, katipāhaṃ idheva vasissāmā”ti. Tattha vasamānā tikhiṇena satthena tassa mañcavāṇaṃ heṭṭhāaṭaniyaṃ tahaṃ tahaṃ chindi. Mañco tasmiṃ āgantvā nisinnamatteyeva heṭṭhā olambi. So “kasmā ayaṃ mañco evaṃ chijjitvā gato”ti āha. “Sāmi, daharadārake vāretuṃ na sakkomi, ettheva sannipatantī”ti. “Amma, idaṃ me dukkhaṃ tumhe nissāya jātaṃ. Ahañhi pubbe katthaci gacchanto dvāraṃ pidahitvā gacchāmī”ti. “Kiṃ karomi, tāta, vāretuṃ na sakkomī”ti. Sā imināva niyāmena dve tayo divase chinditvā tena ujjhāyitvā khīyitvā vuccamānāpi tatheva vatvā puna ekaṃ dve rajjuke ṭhapetvā sese chindi. Taṃ divasaṃ tasmiṃ nisinnamatteyeva sabbaṃ vāṇaṃ bhūmiyaṃ pati, sīsaṃ jaṇṇukehi saddhiṃ ekato ahosi, so uṭṭhāya, “kiṃ karomi, idāni kuhiṃ gamissāmi , nipajjanamañcassapi tumhehi asāmiko viya katomhī”ti āha. “Tāta, kiṃ karomi, paṭivissakadārake vāretuṃ na sakkomi, hotu, mā cintayi, imāya nāma velāya kuhiṃ gamissasī”ti dhītaraṃ āmantetvā, “amma, tava bhātikassa nipajjanokāsaṃ karohī”ti āha. Sā ekapasse sayitvā “idhāgaccha, sāmī”ti āha. Itaropi naṃ “gaccha, tāta, bhaginiyā saddhiṃ nipajjā”ti vadesi. So tāya saddhiṃ ekamañce nipajjitvā taṃ divasaññeva santhavaṃ akāsi, kumārikā parodi. Atha naṃ mātā pucchi – “kiṃ, amma, rodasī”ti? “Amma, idaṃ nāma jātan”ti. “Hotu, amma, kiṃ sakkā kātuṃ, tayāpi ekaṃ bhattāraṃ imināpekaṃ pādaparicārikaṃ laddhuṃ vaṭṭatī”ti taṃ jāmātaraṃ akāsi. Te samaggavāsaṃ vasiṃsu.

Sā katipāhaccayena rañño sāsanaṃ pesesi – “bhatakavīthiyaṃ chaṇaṃ karontu. Yassa pana ghare chaṇo na karīyati, tassa ettako nāma daṇḍoti ghosanaṃ kāretū”ti. Rājā tathā kāresi. Atha naṃ sassu āha – “tāta, bhatakavīthiyaṃ rājāṇāya chaṇo kattabbo jāto, kiṃ karomā”ti? “Amma, ahaṃ bhatiṃ karontopi jīvituṃ na sakkomi, kiṃ karissāmī”ti? “Tāta, gharāvāsaṃ vasantā nāma iṇampi gaṇhanti, rañño āṇā akātuṃ na labbhā. Iṇato nāma yena kenaci upāyena muccituṃ sakkā, gaccha, kutoci ekaṃ vā dve vā kahāpaṇe āharā”ti āha. So ujjhāyanto khīyanto gantvā cattālīsakoṭidhanaṭṭhānato ekameva kahāpaṇaṃ āhari. Sā taṃ kahāpaṇaṃ rañño pesetvā attano kahāpaṇena chaṇaṃ katvā puna katipāhaccayena tatheva sāsanaṃ pahiṇi. Puna rājā tatheva “chaṇaṃ karontu, akarontānaṃ ettako daṇḍo”ti āṇāpesi. Punapi so tāya tatheva vatvā nippīḷiyamāno gantvā tayo kahāpaṇe āhari. Sā tepi kahāpaṇe rañño pesetvā puna katipāhaccayena tatheva sāsanaṃ pahiṇi – “idāni purise pesetvā imaṃ pakkosāpetū”ti. Rājā pesesi. Purisā gantvā, “kumbhaghosako nāma kataro”ti pucchitvā pariyesantā taṃ disvā “ehi, bho rājā, taṃ pakkosatī”ti āhaṃsu. So bhīto “na maṃ rājā jānātī”tiādīni vatvā gantuṃ na icchi. Atha naṃ balakkārena hatthādīsu gahetvā ākaḍḍhiṃsu. Sā itthī te disvā, “are, dubbinītā, tumhe mama jāmātaraṃ hatthādīsu gahetuṃ ananucchavikā”ti tajjetvā, “ehi, tāta, mā bhāyi, rājānaṃ disvā tava hatthādigāhakānaṃ hattheyeva chindāpessāmī”ti dhītaraṃ ādāya purato hutvā rājagehaṃ patvā vesaṃ parivattetvā sabbālaṅkārapaṭimaṇḍitā ekamantaṃ aṭṭhāsi. Itarampi parikaḍḍhitvā ānayiṃsuyeva.

Atha naṃ vanditvā ṭhitaṃ rājā āha – “tvaṃ kumbhaghosako nāmā”ti? “Āma, devā”ti . “Kiṃ kāraṇā mahādhanaṃ vañcetvā khādasī”ti ? “Kuto me, deva, dhanaṃ bhatiṃ katvā jīvantassā”ti? “Mā evaṃ kari, kiṃ amhe vañcesī”ti? “Na vañcemi, deva, natthi me dhanan”ti. Athassa rājā te kahāpaṇe dassetvā, “ime kassa kahāpaṇā”ti āha. So sañjānitvā, “aho bālomhi, kathaṃ nu kho ime rañño hatthaṃ pattā”ti ito cito ca olokento tā dvepi paṭimaṇḍitapasādhanā gabbhadvāramūle ṭhitā disvā, “bhāriyaṃ vatidaṃ kammaṃ, imāhi raññā payojitāhi bhavitabban”ti cintesi. Atha naṃ rājā “vadehi, bho, kasmā evaṃ karosī”ti āha. “Nissayo me natthi, devā”ti. “Mādiso nissayo bhavituṃ na vaṭṭatī”ti. “Kalyāṇaṃ, deva, sace me devo avassayo hotī”ti. “Homi, bho, kittakaṃ te dhanan”ti? “Cattālīsakoṭiyo, devā”ti. “Kiṃ laddhuṃ vaṭṭatī”ti? “Sakaṭāni devā”ti? Rājā anekasatāni sakaṭāni yojāpetvā pahiṇitvā taṃ dhanaṃ āharāpetvā rājaṅgaṇe rāsiṃ kārāpetvā rājagahavāsino sannipātāpetvā, “atthi kassaci imasmiṃ nagare “ettakaṃ dhanan”ti pucchitvā “natthi, devā”ti. “Kiṃ panassa kātuṃ vaṭṭatī”ti? “Sakkāraṃ, devā”ti vutte mahantena sakkārena taṃ seṭṭhiṭṭhāne ṭhapetvā dhītaraṃ tasseva datvā tena saddhiṃ satthu santikaṃ gantvā vanditvā “bhante, passathimaṃ purisaṃ, evarūpo dhitimā nāma natthi, cattālīsakoṭivibhavo hontopi uppilāvitākāraṃ vā asmimānamattaṃ vā na karoti, kapaṇo viya pilotikaṃ nivāsetvā bhatakavīthiyaṃ bhatiṃ katvā jīvanto mayā iminā nāma upāyena ñāto. Jānitvā ca pana pakkosāpetvā sadhanabhāvaṃ sampaṭicchāpetvā taṃ dhanaṃ āharāpetvā seṭṭhiṭṭhāne ṭhapito, dhītā cassa mayā dinnā. Bhante, mayā ca evarūpo dhitimā na diṭṭhapubbo”ti āha.

Taṃ sutvā satthā “evaṃ jīvantassa jīvikaṃ dhammikajīvikaṃ nāma, mahārāja, corikādikammaṃ pana idhaloke ceva pīḷeti hiṃseti, paraloke ca, tatonidānaṃ sukhaṃ nāma natthi. Purisassa hi dhanapārijuññakāle kasiṃ vā bhatiṃ vā katvā jīvikameva dhammikajīvikaṃ nāma. Evarūpassa hi vīriyasampannassa satisampannassa kāyavācāhi parisuddhakammassa paññāya nisammakārino kāyādīhi saññatassa dhammajīvikaṃ jīvantassa satiavippavāse ṭhitassa issariyaṃ vaḍḍhatiyevā”ti vatvā imaṃ gāthamāha –

[AI翻译]

关于“奋发努力者”（Uṭṭhānavato），这是世尊住在竹林精舍时，针对银行家之子库巴高沙卡（Kumbhaghosaka）所说的法。

在王舍城，王舍城富翁的家里爆发了瘟疫。瘟疫爆发时，从苍蝇开始，到牛为止的畜生先死，然后是奴仆和工人，最后是家主。因此，这场病最后也感染了富翁和他的妻子。他们被疾病折磨，看着站在身边的儿子，泪眼婆娑地对他说：“孩子，据说在这种病发生时，只有破墙逃走的人才能活命。你不要顾及我们，逃走活下去。以后回来，我们在某某地方为你埋藏了四亿财富，把它们挖出来维持生计吧。”他听了父母的话，哭着顶礼了父母，因害怕死亡而破墙逃走，去了山林深处，在那里住了十二年，然后回到了父母居住的地方。

那时，因为他是年少时离开，长满须发后才回来，所以没有人认出他。他根据父母给的标记，去了藏钱的地方，知道财富安然无恙后，心想：“没人认识我。如果我把钱挖出来用，（人们会说）‘一个穷人挖到了宝藏’，他们会抓住我，给我带来麻烦。我不如做雇工来生活吧。”于是他穿上一件旧布，问着“有没有人需要雇工”，来到了雇工市场。雇工们看到他，对他说：“如果你愿意为我们做一件工作，我们就付给你食物和工资。”（他问：）“什么工作呢？”“叫醒和催促的工作。如果你愿意，清晨就起来，四处宣告：‘各位，起来吧，准备好车辆，套好牛轭，该去为大象和马准备草料了；各位主妇，你们也起来吧，煮粥、做饭吧！’”他回答“好的”并接受了。他们给了他一间房子住。他每天都做这项工作。

有一天，频婆娑罗王听到了他的声音。国王能辨识所有的声音。因此他说：“这是拥有大财富的人的声音。”那时，站在国王身边的一位侍女心想：“国王不会随便乱说，这件事我应该去了解一下。”她派了一个人去：“孩子，去了解一下这件事。”那人迅速跑去，看到他后回来报告说：“这是一个靠打工为生的穷人。”国王听了他的话，沉默不语。第二天、第三天，国王听到他的声音，还是说了同样的话。那位侍女也同样地思考，一次又一次派人去，（回报）都说是“一个穷人”。她心想：“国王听了‘这是个穷人’的话也不相信，一再地说‘这是拥有大财富的人的声音’，这其中一定有原因，应该如实地了解这件事。”她对国王说：“陛下，如果我能得到一千（金钱），我就带着女儿去，把这笔财富弄进王宫。”国王给了她一千。

她拿到钱后，让女儿穿上一件肮脏的粗布衣服，和女儿一起像赶路的旅人一样离开王宫，来到雇工市场，走进一间屋子说：“妈妈，我们是赶路的人，想在这里休息一两天再走。”（屋里的人说：）“妈妈，这里家里人多，住不下。那边库巴高沙卡的房子是空的，你们去那里吧。”她去了那里，说：“主人，我们是赶路的人，想在这里住一两天。”即使被他再三拒绝，她还是不想离开，说：“主人，就今天住一天，明早我们就走。”她就在那里住了下来。第二天，在他要去林中（工作）的时候，（侍女）说：“主人，把你的口粮给我，我来给你做饭。”（他回答：）“不用了，妈妈，我自己做自己吃。”（侍女）再三坚持，从他那里拿了（钱粮）后，只做了个样子，就从市场（派人）取来了锅碗瓢盆和干净的米等，按照王宫的烹饪方法，做了非常干净的米饭和两三样美味的汤菜，等他从林中回来后给了他。看到他吃完后心意变得柔软，（侍女）就说：“主人，我们很累了，想在这里再待一两天。”他回答“好的”并接受了。

之后，晚上和第二天，（侍女）都做了美味的饭菜给他吃。知道他的心意变得柔软后，（侍女）说：“主人，我们想在这里再住几天。”住在那里期间，她用锋利的小刀，在他床的绳网上，这里那里地割断了一些绳子。他一回来坐到床上，床就向下塌陷。他问：“为什么这张床这样断裂了？”（侍女答：）“主人，我管不住小孩子们，他们总在这里聚集。”（他抱怨道：）“妈妈，这麻烦是因为你们才发生的。我以前去任何地方，都是关上门才走的。”（侍女答：）“我能怎么办呢，孩子，我管不住他们。”她用这种方式，两三天割断一些，即使被他抱怨责备，也还是那样说。然后留下了一两根绳子，把其余的都割断了。那天，他一坐上去，整个绳网都掉到了地上，他的头和膝盖碰在了一起。他站起来说：“我该怎么办，现在能去哪里？连睡觉的床都被你们搞得像没有主人一样！”（侍女说：）“孩子，我能怎么办呢，我管不住邻居家的孩子。算了，别担心了，这时候你能去哪里呢？”她叫来女儿说：“妈妈，给你哥哥准备个睡觉的地方吧。”女儿在一旁躺下说：“来这里吧，主人。”侍女也对他说：“去吧，孩子，和你姐姐一起睡吧。”他便和她同睡在一张床上，当天就发生了关系。女孩哭了起来。她母亲问她：“怎么了，妈妈，你哭什么？”“妈妈，发生了这样的事。”“算了，妈妈，还能怎么办呢？你也该找个丈夫，他也该有个侍奉者。”于是她把库巴高沙卡当作了女婿。他们和睦地生活在一起。

过了几天，她向国王传信说：“让雇工市场举行庆典。谁家不举行庆典，就处以若干罚款，请发布告示。”国王照做了。这时，他的岳母对他说：“孩子，按照国王的命令，雇工市场必须举行庆典，我们该怎么办？”（他答：）“妈妈，我靠打工都难以维生，能怎么办呢？”（岳母说：）“孩子，居家过日子的人，有时也会借债。国王的命令不能不做。债务总有办法可以摆脱。去吧，从哪里弄来一两个‘卡哈巴那’（钱币单位）吧。”他抱怨着去了埋藏四亿财富的地方，只拿来了一个卡哈巴那。她把那个卡哈巴那送给了国王，用自己的钱办了庆典。又过了几天，她又同样地传信。国王又同样下令：“举行庆典，不举行者罚款若干。”他又被她同样地说辞催逼，去拿来了三个卡哈巴那。她也把这三个卡哈巴那送给了国王。又过了几天，她又同样地传信：“现在派人来把他召去吧。”国王派了人去。差役们去了，问“谁是库巴高沙卡？”，四处寻找，看到他后说：“喂，国王召见你，来吧。”他害怕地说“国王不认识我”等等，不想去。于是差役们强行抓住他的手等部位，把他拖走了。那女人（侍女）看到他们，斥责道：“喂，无礼之徒，你们抓我女婿的手是不合适的！”然后（对库巴高沙卡说：）“来吧，孩子，不要怕，见到国王后，我会让国王砍掉这些抓你手的人的手！”她带着女儿走在前面，到了王宫，换了装束，佩戴上所有饰品，站在一旁。库巴高沙卡也被拖了进来。

他行礼后站着，国王问他：“你是库巴高沙卡吗？”“是的，陛下。”“为什么隐藏巨额财富而（装穷）过活？”“陛下，我靠打工为生，哪来的财富？”“不要这样，为什么要欺骗我们？”“我没有欺骗，陛下，我没有财富。”于是国王拿出那些卡哈巴那给他看，问：“这些是谁的卡哈巴那？”他认出来了，心想：“啊，我真傻，这些怎么会到了国王手里？”他左顾右盼，看到那两个穿戴华丽的女人（侍女和她女儿）站在内室门口，心想：“这真是件麻烦事，一定是国王派她们来的。”国王对他说：“说吧，喂，你为什么要这样做？”“我没有依靠，陛下。”“像我这样的人难道不值得做你的依靠吗？”“太好了，陛下，如果陛下愿意做我的依靠。”“我愿意做你的依靠。喂，你有多少财富？”“四十俱胝（四亿），陛下。”“需要什么来（运载）？”“需要车辆，陛下。”国王准备了数百辆车派去，把那些财富运来，堆在王宫庭院里，召集了王舍城的居民，问道：“这个城里有谁拥有这么多财富吗？”（众人答：）“没有，陛下。”“那么应该对他做什么？”（众人答：）“应该给予荣誉，陛下。”国王以隆重的仪式任命他为长者（银行家），并将（侍女的）女儿嫁给了他。然后国王和他一起去见世尊，顶礼后说：“世尊，请看这个人，像他这样有毅力的人真是没有。他拥有四十俱胝的财富，却不表现出丝毫轻浮或傲慢，像个穷人一样穿着旧布，在雇工市场靠打工为生。我是用这样的方法才了解到他的。了解之后，我把他召来，让他承认了拥有财富，把财富运来，任命他为长者，还把我的女儿（指侍女的女儿，或国王的某个女儿）嫁给了他。世尊，我从未见过如此有毅力的人。”

听了这话，世尊说：“大王，像这样生活，维持生计，才叫做正当的谋生方式。而偷盗等行为，在现世和来世都会带来痛苦和伤害，从中不会产生任何快乐。对于一个男人来说，在财富匮乏之时，通过耕种或做雇工来维持生计，这才是正当的谋生方式。对于这样具备精进、具备正念、身语意行为清净、以智慧审慎行事、通过身口意自我约束、以正法维持生计、安住于正念不失的人，他的财富和声望必然会增长。”说完，诵出此偈：

24.

“Uṭṭhānavato satīmato,

Sucikammassa nisammakārino;

Saññatassa dhammajīvino,

Appamattassa yasobhivaḍḍhatī”ti.

Tattha uṭṭhānavatoti uṭṭhānavīriyavantassa. Satimatoti satisampannassa. Sucikammassāti niddosehi niraparādhehi kāyakammādīhi samannāgatassa. Nisammakārinoti evañce bhavissati, evaṃ karissāmīti vā, imasmiṃ kamme evaṃ kate idaṃ nāma bhavissatīti vā evaṃ nidānaṃ sallakkhetvā rogatikicchanaṃ viya sabbakammāni nisāmetvā upadhāretvā karontassa. Saññatassāti kāyādīhi saññatassa nicchiddassa. Dhammajīvinoti agārikassa tulākūṭādīni vajjetvā kasigorakkhādīhi, anagārikassa vejjakammadūtakammādīni vajjetvā dhammena samena bhikkhācariyāya jīvikaṃ kappentassa. Appamattassāti avippavutthasatino. Yasobhivaḍḍhatīti issariyabhogasampannasaṅkhāto ceva kittivaṇṇabhaṇanasaṅkhāto ca yaso abhivaḍḍhatīti.

[AI翻译]

此中，“奋发努力者”（uṭṭhānavato ti）是指具有奋发精进力的人。“具正念者”（satimato ti）是指具足正念的人。“行为清净者”（sucikammassā ti）是指具足无过失、无罪恶的身业等行为的人。“审慎行事者”（nisammakārino ti）是指像治病一样，事先仔细考虑“如果这样，我就那样做”，或者“做这件事如果这样做，就会产生某种结果”，像这样观察因缘，审虑、核实之后才行动的人。“自我克制者”（saññatassā ti）是指通过身等行为进行自我约束、没有（烦恼）缺口的人。“如法生活者”（dhammajīvino ti）对于在家者，是指避开欺诈性称量等（不正当手段），通过耕种、畜牧等方式谋生；对于出家者，是指避开行医、充当信使等（不如法行为），通过正当、平和的托钵乞食来维持生计的人。“不放逸者”（appamattassā ti）是指正念不失的人。“声誉增长”（yasobhivaḍḍhatī ti）是指被称为拥有权势财富的人，以及被称为拥有名誉、美德和称赞的人，其声誉会增长。

Gāthāpariyosāne kumbhaghosako sotāpattiphale patiṭṭhahi. Aññepi bahū sotāpattiphalādīni pāpuṇiṃsu. Evaṃ mahājanassa sātthikā dhammadesanā jātāti.

[AI翻译]

偈颂结束时，库巴高沙卡证得了须陀洹果。其他许多人也证得了须陀洹果等（不同果位）。这次说法对大众非常有益。

Kumbhaghosakaseṭṭhivatthu dutiyaṃ.

[AI翻译]

银行家之子库巴高沙卡的故事（终）。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.8.31 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/2. Appamādavagga 不放逸品 (Dhp 2, 21-32)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3 Cūḷapanthakavatthu 周利槃特证圣果 (Dhp 2.3, 25)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

《周利槃特证圣果经》

☆ 去除尘垢，周利槃特的故事说明 ➾

在佛陀时代，就已经有法句经典的形式了！

佛陀所教导弟子的──

不只是：持戒、禅修而已；

还须不断地背诵法偈经典。

25.

（二五偈：）

Uṭṭhānenappamādena,

“奋励不放逸（由于精进不放逸），

saṃyamena damena ca;

摄根又调心（持戒又调伏心意）；

Dīpaṃ kayirātha medhāvī,

自洲智灯明（智者为自己建造沙洲与灯塔），

yaṃ ogho nābhikīrati.

免没于暴流（不被洪水所淹没）。”

☸.....................................................................

（❄ 法句经故事：愚笨的周利槃特证得圣果 ～☺）

某个银行家有两个孙子，他们的名字分别是摩诃槃特和周利槃特。

年长的摩诃槃特经常陪伴祖父去听法，后来就出家加入僧伽，而在一段时间之后，证得阿罗汉果。

弟弟周利槃特也跟随哥哥出家，但由于前世曾作弄一位很笨的比丘，所以今生愚昧不堪，甚至四个月内记不得一句偈语。

哥哥摩诃槃特就建议弟弟不如还俗。

有一天，名医耆域邀请佛陀和众多比丘到他家接受供养。

周利槃特不在可以前去的比丘名单中。

他知道自己无缘参加后，十分沮丧，决定还俗。

佛陀明白他的心意后，就叫他在精舍前面的门口，面向东方而坐，并给他一块布，要他一边搓揉布块，一边复诵“去除──尘垢”（Rajo-haraṇa）。

交代之后，佛陀就和摩诃槃特挑选出来的比丘们一齐去名医耆域家。

佛陀离开后，周利槃特努力搓揉布块，并复诵“去除──尘垢”，不久，布块变脏了。

也就在这时候，他过去的善业机缘成熟，而使他了解世事无常。

这时候，佛陀在名医耆域家中，透过神通力量，知道年轻的周利槃特的进展，于是放光，使周利槃特感觉佛陀就在他面前向他说：

“不只是布块因为污垢而变脏，人的身心也有贪、嗔、痴等污垢，只有去除这些污垢，人才可以达到修行的目的，而证得圣果。”

周利槃特明白佛陀话中的涵意，继续禅修，不久就证得阿罗汉果，并且具足非凡的智慧和精神力量。

这时候，名医耆域的家人，正准备向佛陀的钵中注水，以表示供养，但佛陀却用手遮住钵，防止水进入，并且问道：

“是否还有比丘在精舍里？”

“没有！”

“还有一人！”佛陀说，并要人去请周利槃特来。

当被差遣的人抵达精舍时，不只看到一位比丘，而有很多一模一样的比丘，这些比丘都是具有神通的周利槃特创造出来的。

被差遣的人感到困惑，就回去报告这件事，却又被差遣回精舍，要他向那些比丘说：

“佛陀召唤名叫周利槃特的比丘。”

但当他照做时，很多声音回答道：

“我就是周利槃特！”

他迷糊了，只好又回去，但又再次被差遣回精舍，这次要他一把抓住第一个回答“我是周利槃特”的比丘，结果当他抓住第一位回答的比丘时，其他的比丘都消失了。

周利槃特比丘就跟随他到名医耆域家。

供养之后，周利槃特在佛陀的授意之下，信心十足地讲经说法。

后来，周利槃特的事被比丘们无意间提起，佛陀就说：

信心坚定、努力精进的人都必定会证得阿罗汉果。

周利槃特证圣果经 ～不放逸品‧第三经终

～《法句经‧不放逸品‧Cūḷapanthakavatthu 周利槃特证圣果经》(Dhp 2.3, 25)

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

[AI翻译]

3. 周利槃特长老的故事 (Cūḷapanthakattheravatthu)

“奋励不放逸……” (Uṭṭhānenappamādenāti)。这句法教是导师住在竹林精舍时，针对周利槃特长老所说的。

据说在王舍城，一位富商的女儿成年后，被父母严密地看护在七层宫殿的顶楼。然而，她因青春期的冲动而渴望男性，与自己的仆人发生了关系。她害怕这件事被别人知道，便对他说：“我们不能再待在这里了。如果我的父母知道了这个过错，会把我碎尸万段。我们去异国他乡生活吧。”他们带上随身财物，从正门离开，心想：“无论去哪里，只要到别人不知道的地方生活就好。”两人就这样离开了。他们在某个地方住下后，由于同居的关系，她怀孕了。当胎儿成熟时，她与他商量：“我的胎儿已经成熟了，在没有亲戚朋友的地方生产，对我们俩来说都是痛苦的。我们还是回娘家去吧。”他因为害怕而说：“如果我去了那里，我的命就没了。”于是他以“今天去，明天去”的借口拖延日子。她心想：“这个傻瓜因为自己的过错太严重而不敢去。父母总是全心全意为子女着想的。不管他去不去，我都要去。”当他出门后，她收拾好家里的用具，告诉邻居自己要回娘家，然后就上路了。

他也回到家，没看见她，就问邻居。得知“她回娘家去了”，便急忙追赶，在半路上追上了她。就在那里，她分娩了。他问道：“怎么回事，贤妻？”“夫君，我生了一个儿子。”“现在我们该怎么办？”“我们本来要去娘家的目的，在半路上就已经完成了，再去那里做什么呢？我们回去吧。”两人意见一致，便返回了。因为孩子在路上（panthe）出生，就给他取名叫“槃特”（Panthaka）。不久之后，她又怀孕了。一切都和前面一样，可以详细叙述。那个孩子也在路上出生，所以给第一个出生的孩子取名叫“摩诃槃特”（Mahāpanthaka，大路边生），给另一个取名叫“周利槃特”（Cūḷapanthaka，小路边生）。他们带着两个孩子回到了自己住的地方。他们在那里生活时，大槃特听到其他孩子喊“叔叔”、“伯伯”、“爷爷”、“奶奶”，就问母亲：“妈妈，别的孩子都叫‘爷爷’‘奶奶’，还有‘大伯’‘小叔’，难道我们家就没有亲戚吗？”“是的，孩子，我们在这里没有亲戚。但在王舍城，你们有个叫富商的爷爷，我们在那里有很多亲戚。”“那为什么不去那里呢，妈妈？”她没有告诉儿子自己不回去的原因。在儿子们再三追问下，她对丈夫说：“孩子们老是烦我。难道父母见到我会吃了我的肉不成？走吧，带孩子们去见见他们的外公家。”“我不敢面对他们，但我可以带他们去。”“好吧，无论用什么方法，总得让孩子们见见外公家才行。”于是夫妻二人带着孩子，逐渐抵达王舍城，在城门外的一个客栈住了下来。孩子的母亲派人去告诉父母自己带着两个孩子回来了。他们听到这个消息后说：“在轮回中漂泊，谁没有生过儿子女儿呢？他们对我们犯了大错，我们不能让他们出现在我们眼前。给他们这么多钱，让他们俩找个舒适的地方生活去吧。把孩子们送到这里来。”他们给了钱，派使者送去。

他们收下送来的钱，把孩子交给来的使者，送走了。孩子们在外公家长大。其中周利槃特年纪还很小，摩诃槃特则跟着外公去听佛陀（十力者）说法。他经常去导师那里，心中生起了出家的念头。他对外公说：“如果您允许，我想出家。”“说什么呢，孩子？对我来说，全世界所有人的出家都不如你的出家好。如果你能做到，就出家吧。”他带他到导师那里。导师问道：“居士，你得到这个孩子了吗？”“是的，世尊，这是我的外孙，他想在您座下出家。”导师命令一位常去托钵的比丘：“你去度化这个孩子出家吧。”长老教导了他“皮毛等五种不净观”的禅修主题，为他剃度。他学习了很多佛语，满了二十岁受具足戒后，通过如理作意修习业处，证得了阿罗汉果。他安住于禅那之乐和道果之乐，心想：“这种快乐能否也给予周利槃特呢？”于是他到外公富商那里说：“大富商，如果您允许，我想度周利槃特出家。”“请度化他吧，尊者。”据说富商对佛教非常有信心，但当被问到“他们是您哪个女儿的儿子？”时，他羞于回答“是私奔的女儿的”，所以很乐意地同意了他们的出家。长老为周利槃特剃度，使他安住于戒律中。但他出家后变得很愚钝。

“莲花，如红莲般芳香，

清晨盛开，香气未散；

看那鸯耆罗（佛陀），光芒四射，

如日中天，照耀虚空。”(相应部 1.123; 增支部 5.195) –

这首偈子，他花了四个月都没能学会。据说他在迦叶正等正觉佛时期出家，本来很有智慧，但在一位愚钝比丘学习教导时，对他开了玩笑。那位比丘因为他的玩笑而感到羞愧，既不学习教导，也不诵经。由于这个业力，他这一世出家后变得愚钝，学了后面的，前面的就忘了。他努力学习这首偈子，就花了四个月。于是摩诃槃特对他说：“周利槃特，你在这个教法中没有能力，四个月连一首偈子都学不会，又怎么能完成出家的任务呢？离开这里吧。”把他赶出了寺院。周利槃特因为对佛法有深厚的感情，并不想还俗。

那时，摩诃槃特是负责分配食物（饭食负责人）的比丘。耆域·拘摩罗跋耆（Jīvaka Komārabhacca）带着许多花、香和涂香来到自己的芒果园，供养导师，听闻佛法后，从座位上起来，顶礼佛陀（十力者），然后走到摩诃槃特面前问道：“尊者，导师座下有多少比丘？”“大约有五百位比丘。”“尊者，明天请带领以佛陀为首的五百位比丘到我们家接受供养吧。”长老说：“在家优婆塞，有位叫周利槃特的比丘，他很愚钝，佛法难以在他身上增长。除了他之外，我接受其余所有人的邀请。”听到这话，周利槃特心想：“长老接受了这么多比丘的邀请，却把我排除在外，接受了邀请。毫无疑问，我哥哥对我的心已经变了。我还留在这教法里做什么呢？不如还俗，做布施等功德来生活吧。”第二天一大早，他就准备离开还俗。

导师在黎明时分观察世间，看到了这件事，便先一步走到周利槃特要离开的路上的门楼处经行等候。周利槃特走着，看见导师，便上前顶礼，站在一旁。于是导师问他：“周利槃特，你这时候要去哪里？”“尊者，哥哥赶我走，所以我准备还俗去。”“周利槃特，你的出家是属于我的。被哥哥赶走，为什么不到我这里来呢？来吧，还俗对你有什么好处呢？你会待在我这里的。”导师用带有轮相的手掌抚摸他的头顶，带着他回到香室前，让他坐下，说：“周利槃特，面向东方，拿着这块布，一边念着‘去除尘垢，去除尘垢’（rajoharaṇaṃ rajoharaṇan’ti），一边擦拭，就待在这里吧。”导师用神通变化出一块洁净的布递给他。当用餐时间被告知后，导师在比丘僧团的簇拥下前往耆域家，坐在准备好的座位上。周利槃特也望着太阳，坐着擦拭那块布，念着“去除尘垢，去除尘垢”。当他擦拭那块布片时，布变脏了。于是他心想：“这块布片本来非常洁净，但因为接触了这个身体，失去了原来的状态，变得如此污秽。诸行真是无常啊！”他开始建立起坏灭随观，增长了内观智慧。导师知道周利槃特的心已经进入了内观，便说道：“周利槃特，不要以为只有这块布片是污秽的，想着‘尘垢，尘垢’。你内心也有贪欲等尘垢，要去除它们。”导师放出光明，如同显现在他面前一样，说了这些偈子：

“贪欲是尘垢，而非称为尘土，

‘尘垢’是贪欲的同义词；

比丘们舍弃这尘垢，

安住于无尘垢者的教法中。

“嗔恚是尘垢，而非称为尘土，

‘尘垢’是嗔恚的同义词；

比丘们舍弃这尘垢，

安住于无尘垢者的教法中。

“愚痴是尘垢，而非称为尘土，

‘尘垢’是愚痴的同义词；

比丘们舍弃这尘垢，

安住于无尘垢者的教法中。”(大义释 209);

偈颂结束时，周利槃特证得了阿罗汉果，同时获得了四无碍解。随着获得四无碍解，三藏教典也随之通达。

据说他过去世曾是一位国王，在巡视城市时，额头流汗，他用洁净的绸布擦拭额头，绸布变脏了。他想：“依靠这个身体，如此洁净的绸布失去了本来的样子，变得污秽。诸行真是无常啊！”由此获得了无常想。因此，“去除尘垢”就成了他的助缘。

耆域·拘摩罗跋耆也将供养的净水献给佛陀（十力者）。导师用手盖住钵说：“耆域，难道寺院里没有比丘了吗？”摩诃槃特说：“尊者，寺院里确实没有比丘了。”导师说：“有的，耆域。”耆域便派人说：“喂，你去看看，寺院里到底有没有比丘，你自己去了解一下。”就在那一刻，周利槃特心想：“我哥哥说‘寺院里没有比丘了’，我要向他显示寺院里是有比丘的。”他让整个芒果园充满了比丘。有的比丘在做袈裟，有的在染色，有的在诵经。就这样，他变化出了一千个各不相同的比丘。那人看到寺院里有很多比丘，回去向耆域报告说：“主人，整个芒果园都充满了比丘。”长老也在那里——

“槃特变化己身千百次，

安坐悦意芒果林，直至时至。”

于是导师对那人说：“去寺院说‘导师召唤名叫周利槃特的比丘’。”他去照说了，立刻响起了一千个声音：“我是周利槃特，我是周利槃特！”那人又回去报告：“尊者，据说他们都叫周利槃特。”“那么，你去抓住第一个说‘我是周利槃特’的人的手，其余的就会消失。”他照做了。刹那间，一千位比丘消失了。长老便和那人一起来了。用餐结束后，导师对耆域说：“耆域，拿周利槃特的钵，他将为你作随喜功德（开示）。”耆域照做了。长老发出狮子吼，如同幼狮一般，以三藏教典震动全场，作了随喜开示。导师从座位上起来，在比丘僧团的簇拥下回到寺院。在比丘们汇报了日常事务后，导师站在香室前，给予比丘僧团善逝的教诲，讲述了禅修业处，然后遣散了比丘僧团，进入充满芬芳香气的香室，右胁而卧，作狮子眠。到了傍晚时分，比丘们从各处聚集起来，如同被红毯围绕般坐下，开始谈论导师的功德：“诸位道友，摩诃槃特不了解周利槃特的根性，四个月都没能教会他一首偈子，认为‘他太愚钝了’而把他赶出寺院。而正等正觉佛陀，以他无上的法王之力，仅在一顿饭的时间内，就让他证得了阿罗汉果，并获得了四无碍解，三藏教典也随之通达。啊，诸佛的力量真是伟大啊！”

这时，世尊知道法堂中正在进行这个话题，心想：“今天我应该去。”他从佛卧起身，穿上鲜红的下衣，系上如闪电般的腰带，披上如红毯般的善逝大衣，从芬芳的香室出来，以如醉步的优良大象和狮子奋迅般的姿态，带着无量的佛陀威仪，前往法堂。他登上装饰华丽的坛场中央善设的殊胜佛座，放出六色佛光，如同搅动海洋深处、又如初升的太阳在须弥山顶般，坐在座位中央。正等正觉佛一来，比丘僧团便停止了谈话，保持寂静。导师以柔和的慈心环视大众，心想：“这个僧团非常庄严，没有一个人的手脚不安，或者咳嗽、打喷嚏的声音。所有人都因对佛陀的恭敬而心怀敬意，被佛陀的威德所慑服。如果我不说话，即使坐上一劫，他们也不会先开口。发起话题这件事，应该由我来做。我先开始说吧。”于是他用 मधुर (madhura - 甜美) 的梵音对比丘们说：“诸比丘，你们现在聚集在这里谈论什么话题？你们中断了什么话题？”当被告知“是关于这个话题”时，他说：“诸比丘，周利槃特不仅现在愚钝，过去也是如此。我不仅现在是他的依靠，过去也是他的依靠。只不过，过去我让他成为了世间财富的主人，现在则让他成为了出世间法财的主人。”在渴望详细了解此事的比丘们的请求下，他讲述了过去的故事——

“诸比丘，在过去世，波罗奈城有一位青年，为了学习技艺前往怛叉尸罗，成为了一位世界闻名的大师的亲传弟子。在五百名学生中，他对老师非常照顾，做着洗脚等所有杂事。但因为愚钝，什么也学不会。”老师想：“他对我很有帮助，我要教导他。”即使努力尝试，也无法教会他任何东西。他住了很久，连一首偈子都学不会，感到厌倦，便向老师告辞说：“我要走了。”老师心想：“他对我很有帮助，我期望他能成为智者，但我没能做到。我必须回报他的帮助。我要为他编一个咒语给他。”他带他到森林里，编了这样一个咒语：“你敲打，你敲打，为什么敲打？我也知道，我知道。”(ghaṭṭesi ghaṭṭesi, kiṃ kāraṇā ghaṭṭesi? Ahampi taṃ jānāmi jānāmīti) 他让他学习这个咒语，重复了数百次，问他：“你明白了吗？”当他回答“是的，明白了”时，老师心想：“愚钝的人通过努力掌握的技艺是不会失去的。”给了他路费，说：“去吧，依靠这个咒语你可以谋生。但为了不忘记，你要经常诵持它。”送走了他。当他回到波罗奈时，他的母亲以为“我儿子学成归来了”，给予了他盛大的款待和尊敬。

那时，波罗奈国王反思：“我的言行举止中有什么过失吗？”他看不到自己有什么令人不快的地方，心想：“自己的过错自己是看不到的，别人能看到。我要去了解一下城中百姓的看法。”傍晚时分，他微服出行，心想：“晚上吃过饭坐着的人们，谈话的内容是各种各样的。‘如果我以非法治国，他们会说：我们被暴虐、非法的国王用刑罚、重税等手段压迫了。’‘如果我以正法治国，他们会说：愿我们的国王长寿！’等等，会称赞我的功德。”他沿着各家各户的墙根行走。

就在那时，有几个挖地道的盗贼正在两座房子之间挖地道，想通过一个地道进入两家。国王看到他们，便站在房子的阴影里。当他们挖通地道，进入房子查看财物时，那个青年醒了过来，诵念着那个咒语说：“你敲打，你敲打，为什么敲打？我也知道，我知道！”他们听到这话，想：“他竟然知道我们！现在他会毁了我们！”他们连身上穿的衣服都丢下，惊恐地朝着正前方逃跑了。国王看到他们逃跑，又听到另一人诵咒的声音，便确定了那所房子，了解了城中情况后回到了王宫。天亮后，一大早他就叫来一个人说：“喂，你去某某街，那里有一所房子被挖了地道，里面住着一个从怛叉尸罗学艺归来的青年，把他带来。”那人去后说：“国王召见你。”把青年带来了。国王问他：“孩子，你就是那个从怛叉尸罗学艺归来的青年吗？”“是的，大王。”“把你的技艺也教给我们吧。”“好的，大王，请坐在同等的座位上学习吧。”国王也照做，学会了咒语，说：“这是给你的学费。”赏了他一千金。

那时，将军对国王的理发师说：“你什么时候给国王剃须？”“明天或后天吧。”他给了理发师一千金，说：“我有件事要你做。”当被问到“什么事，主人？”时，他说：“你假装给国王理发，把剃刀磨得非常锋利，割断他的喉咙。你将成为将军，我做国王。”他答应说：“好的。”到了给国王理发的日子，他用香水浸湿胡须，磨利剃刀，抓住国王的额头，心想：“剃刀有点钝，必须一刀割断喉咙才行。”他退到一边，又磨了一下剃刀。就在那一刻，国王想起了自己的咒语，诵念道：“你敲打，你敲打，为什么敲打？我也知道，我知道！”理发师额头冒汗。他害怕地想：“国王知道我的意图了。”把剃刀扔在地上，匍匐在国王脚下。国王们通常是很聪明的，他便对他说：“喂，你这恶毒的理发师，你以为国王不知道吗？”“请大王饶我一命！”“好吧，不要怕，说吧。”“大王，将军给了我一千金，说：‘你假装给国王剃须时割断他的喉咙，我当了国王就让你做将军。’”国王听后心想：“我依靠老师才保住了性命。”便召来将军说：“喂，将军，你从我这里还有什么没得到的？现在我不能再见到你了，离开我的国家吧！”把他驱逐出境。然后召来那位老师（青年），说：“老师，我依靠你才得以活命。”给予他盛大的奖赏，并任命他为将军。“那时的周利槃特就是这个青年，而世界闻名的大师就是我（佛陀）。”

导师讲述完这个过去的故事后说：“就这样，诸比丘，周利槃特在过去也是愚钝的。那时我也是他的依靠，使他在世间的财富中得以立足。”然后又有一天，当“啊，导师成了周利槃特的依靠”的话题被提起时，导师讲述了《小富商本生经》（Cūḷaseṭṭhijātaka）中的过去事迹，并说了这首偈子：

“智者虽以微少之资财，

善巧者能令自身兴起；

如同吹燃微小之火星。” (本生经 1.1.4) –

说完偈子后，他说：“诸比丘，我不仅现在是他的依靠，过去也是他的依靠。只不过，过去我让他成为了世间财富的主人，现在则让他成为了出世间法财的主人。那时的小弟子就是周利槃特，而那位智慧、干练、精通星象的小富商就是我。”如此连接了本生故事。

又有一天，在法堂中，比丘们发起了话题：“诸位道友，周利槃特虽然四个月连一首四句偈都学不会，但他没有放弃精进，最终安住于阿罗汉果位，现在成为了出世间法财的主人。”导师来了之后问道：“诸比丘，你们现在聚集在这里谈论什么话题？”当被告知“是关于这个话题”时，他说：“诸比丘，在我的教法中，精进努力的比丘必然会成为出世间法的主人。”说完，他诵出了这首偈子：

25.

“Uṭṭhānenappamādena , saṃyamena damena ca;

Dīpaṃ kayirātha medhāvī, yaṃ ogho nābhikīratī”ti.

这里的“dīpaṃ kayirātha”（建造洲渚）是指：凭借称为精进的“奋起”（uṭṭhāna），凭借称为不失念的“不放逸”（appamāda），凭借称为四种清净戒的“防护”（saṃyama），以及凭借“调伏根门”（indriya-damana）——通过这四种作为原因的法，具足法增长智慧的智者（medhāvī），在这个极其难以立足、极其深邃的生死轮回大海中，为自己建造一个作为立足之处的阿罗汉果的“洲渚”（dīpaṃ，也可译为灯塔）。意思是能够做到。什么样的洲渚呢？“yaṃ ogho nābhikīrati”（暴流不能淹没），即四种烦恼的暴流（kilesogho）无法淹没、摧毁的洲渚。因为暴流是无法淹没阿罗汉果的。

偈颂结束时，许多人证得了须陀洹等道果。就这样，这次说法对与会的听众带来了利益。

周利槃特长老的故事第三则终。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/2. Appamādavagga 不放逸品 (Dhp 2, 21-32)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4 Bālanakkhattasaṃghuṭṭhavatthu 愚痴庆典 (Dhp 2.4, 26-27)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

26.

Pamādamanuyuñjanti, bālā dummedhino janā;

Appamādañca medhāvī, dhanaṃ seṭṭhaṃva rakkhati.

☸---------------------------------------------------------------------

二六 愚钝痴迷的人，沉溺于放逸；而有智慧的人，守护不放逸，如同守护最上等的财富。

☸.....................................................................

庆典期间幼稚的举止

愚痴的人耽溺于放逸行，

智者护持自己的精进，

一如世人保护无上的珍宝。 (偈 26)

☸*********************************************************************

27.

Mā pamādamanuyuñjetha, mā kāmaratisanthavaṃ [sandhavaṃ (ka)];

Appamatto hi jhāyanto, pappoti vipulaṃ sukhaṃ.

☸---------------------------------------------------------------------

二七 不要沉溺于放逸，不要贪爱感官欲乐。只有精勤修习禅定的人，才能获得广大的安乐。

☸.....................................................................

人不可放逸，也不可耽溺欲乐，

精进禅修的人可以获得大安乐。 (偈 27)

有一年，舍卫城庆祝一个广受欢迎的庆典。庆典期间，许多年轻人用灰土和牛粪涂抹身体，并且在城内到处闲逛、喧哗，成为让大家头痛的人物。他们停留在居民家门口，直到居民给他们钱，才肯离去。

当时，舍卫城里有很多佛教信徒。这些信徒就向佛陀通报消息，请佛陀在七天之内不要进城，而由信徒们直接把供养品送到精舍。同时，他们也尽量留在家中。第八天，庆典结束后，佛陀和众多比丘受邀到城内说法。当信徒告诉佛陀那些年轻人在庆典期间的幼稚举止时，佛陀说那些年轻人因为无明，所以举止缺乏尊严与庄重的气息。

佛陀接着劝诫信徒们不可浑浑噩噩地过日子，也不可以沉溺于感官欲乐，应该时时保持正念，这样才可以获得幸福，证得究竟喜悦的涅槃。

信徒们专心听完佛陀的说法后，满心欢喜，对佛法的信心更加坚定。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

4. Bālanakkhattasaṅghuṭṭhavatthu

[AI翻译]

Pamādamanuyuñjantīti imaṃ dhammadesanaṃ satthā jetavane viharanto bālanakkhattaṃ ārabbha kathesi.

Ekasmiñhi samaye sāvatthiyaṃ bālanakkhattaṃ nāma saṅghuṭṭhaṃ. Tasmiṃ nakkhatte bālā dummedhino janā chārikāya ceva gomayena ca sarīraṃ makkhetvā sattāhaṃ asabbhaṃ bhaṇantā vicaranti. Kiñci ñāti suhajjaṃ vā pabbajitaṃ vā disvā lajjantā nāma natthi. Dvāre dvāre ṭhatvā asabbhaṃ bhaṇanti. Manussā tesaṃ asabbhaṃ sotuṃ asakkontā yathābalaṃ aḍḍhaṃ vā pādaṃ vā kahāpaṇaṃ vā pesenti. Te tesaṃ dvāre laddhaṃ laddhaṃ gahetvā pakkamanti. Tadā pana sāvatthiyaṃ pañca koṭimattā ariyasāvakā vasanti, te satthu santikaṃ sāsanaṃ pesayiṃsu – “bhagavā, bhante, sattāhaṃ bhikkhusaṅghena saddhiṃ nagaraṃ appavisitvā vihāreyeva hotū”ti. Tañca pana sattāhaṃ bhikkhusaṅghassa vihāreyeva yāgubhattādīni sampādetvā pahiṇiṃsu, sayampi gehā na nikkhamiṃsu. Te nakkhatte pana pariyosite aṭṭhame divase buddhappamukhaṃ bhikkhusaṅghaṃ nimantetvā nagaraṃ pavesetvā mahādānaṃ datvā ekamantaṃ nisinnā, “bhante, atidukkhena no satta divasāni atikkantāni, bālānaṃ asabbhāni suṇantānaṃ kaṇṇā bhijjanākārappattā honti, koci kassaci na lajjati, tena mayaṃ tumhākaṃ antonagaraṃ pavisituṃ nādamha, mayampi gehato na nikkhamimhā”ti āhaṃsu. Satthā tesaṃ kathaṃ sutvā, “bālānaṃ dummedhānaṃ kiriyā nāma evarūpā hoti, medhāvino pana dhanasāraṃ viya appamādaṃ rakkhitvā amatamahānibbānasampattiṃ pāpuṇantī”ti vatvā imā gāthā abhāsi –

[AI翻译]

4. 愚痴庆典的故事

“沉溺于放逸……”这句法句，是导师住在祇园精舍时，针对愚痴庆典而说的。

有一次，在舍卫城，举行了一个名为“愚痴庆典”的喧闹活动。在这个庆典中，愚笨无智的人们用灰土和牛粪涂抹身体，七天里说着粗俗的话四处游荡。他们看见任何亲戚、朋友或出家人，都不会感到羞耻。他们站在家家户户门口说粗话。人们无法忍受听这些粗话，就尽力给他们半个、一个或更多的钱币。他们收下在门口得到的钱物就离开了。当时，舍卫城住着大约五千万圣弟子，他们派人送信给导师说：“世尊，请您和比丘僧团七天内不要进城，就在精舍里吧。”那七天里，他们准备了粥饭等送到精舍供养比丘僧团，自己也没有出门。庆典结束后，在第八天，他们邀请以佛陀为首的比丘僧团进城，举行了大布施，然后坐在一旁说：“尊者，我们极其痛苦地度过了七天，听着那些愚人的粗话，耳朵简直要裂开了。没有人对任何人感到羞耻。因此，我们没敢请您们进城，我们自己也没有出家门。”导师听了他们的话，说道：“愚笨无智者的行为就是这样的。而有智慧的人，则像守护宝贵的财富一样守护不放逸，从而证得不朽的涅槃大乐。”然后说了这些偈颂：

26.

“Pamādamanuyuñjanti, bālā dummedhino janā;

Appamādañca medhāvī, dhanaṃ seṭṭhaṃva rakkhati.

[AI翻译]

26. “愚钝痴迷的人，沉溺于放逸；而有智慧的人，守护不放逸，如同守护最上等的财富。”

27.

“Mā pamādamanuyuñjetha, mā kāmaratisanthavaṃ;

Appamatto hi jhāyanto, pappoti vipulaṃ sukhan”ti.

[AI翻译]

27. “不要沉溺于放逸，不要贪爱感官欲乐。只有精勤修习禅定的人，才能获得广大的安乐。”

Tattha bālāti bālyena samannāgatā idhalokaparalokatthaṃ ajānantā. Dummedhinoti nippaññā. Te pamāde ādīnavaṃ apassantā pamādaṃ anuyuñjanti pavattenti, pamādena kālaṃ vītināmenti. Medhāvīti dhammojapaññāya samannāgato pana paṇḍito kulavaṃsāgataṃ seṭṭhaṃ uttamaṃ sattaratanadhanaṃ viya appamādaṃ rakkhati. Yathā hi uttamaṃ dhanaṃ nissāya “kāmaguṇasampattiṃ pāpuṇissāma, puttadāraṃ posessāma, paralokagamanamaggaṃ sodhessāmā”ti dhane ānisaṃsaṃ passantā taṃ rakkhanti, evaṃ paṇḍitopi appamatto “paṭhamajjhānādīni paṭilabhissāmi, maggaphalādīni pāpuṇissāmi, tisso vijjā, cha abhiññā sampādessāmī”ti appamāde ānisaṃsaṃ passanto dhanaṃ seṭṭhaṃva appamādaṃ rakkhatīti attho. Mā pamādanti tasmā tumhe mā pamādamanuyuñjetha mā pamādena kālaṃ vītināmayittha. Mā kāmaratisanthavanti vatthukāmakilesakāmesu ratisaṅkhātaṃ taṇhāsanthavampi mā anuyuñjetha mā cintayittha mā paṭilabhittha. Appamatto hīti upaṭṭhitassatitāya hi appamatto jhāyanto puggalo vipulaṃ uḷāraṃ nibbānasukhaṃ pāpuṇātīti.

Gāthāpariyosāne bahū sotāpannādayo ahesuṃ. Mahājanassa sātthikā dhammadesanā jātāti.

Bālanakkhattasaṅghuṭṭhavatthu catutthaṃ.

[AI翻译]

这里，“愚人”（bālā）是指具有愚痴性、不了知此世和来世利益的人。“无智者”（dummedhino）是指没有智慧的人。他们看不到放逸的过患，沉溺于放逸，以放逸度日。“有智慧的人”（medhāvī）是指具足法味智慧的贤者，他守护不放逸，如同守护世代相传的最上等七宝财富。正如人们依赖最上等的财富，看到财富能带来“获得欲乐满足，养育妻儿，清净通往来世之路”等利益而守护它；同样，有智慧而不放逸的人，看到不放逸能带来“证得初禅等，证得道果等，圆满三明六通”等利益，而像守护最上等的财富一样守护不放逸。这就是意义。“不要放逸”（Mā pamādaṃ），因此你们不要沉溺于放逸，不要以放逸度日。“不要贪爱感官欲乐”（Mā kāmaratisanthavaṃ），对于物质欲和烦恼欲中称为“乐”的渴爱与纠缠，也不要沉溺，不要思虑，不要获得。“不放逸者”（Appamatto hi），因为具足持续的正念，不放逸的禅修者，能证得广大、崇高的涅槃之乐。

偈颂结束时，许多人证得了须陀洹等果位。对大众来说，这是一场有益的法谈。

愚痴庆典的故事第四则完。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/2. Appamādavagga 不放逸品 (Dhp 2, 21-32)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5 Mahākassapattheravatthu 大迦叶尊者 (Dhp 2.5, 28)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

28.

Pamādaṃ appamādena, yadā nudati paṇḍito;

Paññāpāsādamāruyha, asoko sokiniṃ pajaṃ;

Pabbataṭṭhova bhūmaṭṭhe [bhummaṭṭhe (sī. syā.)], dhīro bāle avekkhati.

☸---------------------------------------------------------------------

二八 智者以不放逸，去除放逸时便无忧；登上智慧的高楼，观察忧愁的众人，如同站在高山上，俯视地上的愚人。

☸.....................................................................

大迦叶尊者，想知道，生死轮回的次数

智者，以正念灭除放逸心，

所以，智慧增长，忧患全无，以视忧苦众生。

智者（阿罗汉）观无明众生，

如同，登上山顶的人，俯视山下的众生。

有一次，大迦叶尊者，停留在毕钵离洞窟的时候，运用神通，想要知道谁正念现前、谁迷糊度日，谁快要往生了。

这时候，佛陀从精舍里，透过天眼，明白了迦叶尊者的所作所为，便想告诉他这只是在浪费时间。于是佛陀放光，出现在大迦叶尊者面前，告诫他：“大迦叶！生死轮回，是无法彻底了解的。它超越了你的智慧范围，只有证悟的圣者，才能够解释众生的生死轮回。”

本故事说明，人不应该过度追求无法增进修行的事情。大迦叶企图了解的事，无法帮助他证悟生命的真相。佛陀不断提醒他的弟子们，要切实参透生命的真相，努力解脱生死轮回，其他的追求，都不是导向解脱的方法。

人可以通过觉察而证得阿罗汉果。一旦成为具有无上智慧的究竟圣者（阿罗汉），自然就具备了这些能力。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

5. Mahākassapattheravatthu

[AI翻译]

Pamādaṃappamādenāti imaṃ dhammadesanaṃ satthā jetavane viharanto mahākassapattheraṃ ārabbha kathesi.

Ekasmiñhi divase thero pipphaliguhāyaṃ viharanto rājagahe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto ālokaṃ vaḍḍhetvā pamatte ca appamatte ca udakapathavīpabbatādīsu cavanake upapajjanake ca satte dibbena cakkhunā olokento nisīdi. Satthā jetavane nisinnakova “kena nu kho vihārena ajja mama putto kassapo viharatī”ti dibbena cakkhunā upadhārento “sattānaṃ cutūpapātaṃ olokento viharatī”ti ñatvā “sattānaṃ cutūpapāto nāma buddhañāṇenapi aparicchinno, mātukucchiyaṃ paṭisandhiṃ gahetvā mātāpitaro ajānāpetvā cavanasattānaṃ paricchedo kātuṃ na sakkā, te jānituṃ tava avisayo, kassapa, appamattako tava visayo, sabbaso pana cavante ca upapajjante ca jānituṃ passituṃ buddhānameva visayo”ti vatvā obhāsaṃ pharitvā sammukhe nisinno viya hutvā imaṃ gāthamāha –

[AI翻译]

5. 大迦叶尊者的故事

“以不放逸（去除）放逸……”这句法句，是导师住在祇园精舍时，针对大迦叶尊者而说的。

有一天，尊者住在毕钵离洞窟，在王舍城乞食完毕，饭后回来，增强光明（定力），用天眼观察水中、地上、山中等处放逸和不放逸、正在死亡和正在投生的众生，然后坐了下来。导师在祇园精舍坐着，用天眼观察：“我的儿子迦叶今天是以何种状态安住呢？”了知到：“他正在观察众生的死生。”于是想到：“众生的生死，即使以佛智也无法完全测知其范围。对于那些在母胎中结生、连父母都不知道的众生，是不可能限定其死亡范围的。迦叶啊，了知这些不是你的境界，不放逸才是你的境界。而要完全了知和看到所有正在死亡和正在投生的众生，这唯独是佛陀的境界。”说完，导师放光，如同坐在他面前一样，说了这首偈颂：

28.

“Pamādaṃ appamādena, yadā nudati paṇḍito;

Paññāpāsādamāruyha, asoko sokiniṃ pajaṃ;

Pabbataṭṭhova bhūmaṭṭhe, dhīro bāle avekkhatī”ti.

[AI翻译]

28. “智者以不放逸，去除放逸时便无忧；登上智慧的高楼，观察忧愁的众人，如同站在高山上，俯视地上的愚人。”

Tattha nudatīti yathā nāma pokkharaṇiṃ pavisantaṃ navodakaṃ purāṇodakaṃ khobhetvā tassokāsaṃ adatvā taṃ attano matthakamatthakena palāyantaṃ nudati nīharati, evameva paṇḍito appamādalakkhaṇaṃ brūhento pamādassokāsaṃ adatvā yadā appamādavegena taṃ nudati nīharati, atha so panunnapamādo accuggatatthena parisuddhaṃ dibbacakkhusaṅkhātaṃ paññāpāsādaṃ tassa anucchavikaṃ paṭipadaṃ pūrento tāya paṭipadāya nisseṇiyā pāsādaṃ viya āruyha pahīnasokasallatāya asoko, appahīnasokasallatāya sokiniṃ pajaṃ sattanikāyaṃ cavamānañceva upapajjamānañca dibbacakkhunā avekkhati passati. Yathā kiṃ? Pabbataṭṭhovabhūmaṭṭheti pabbatamuddhani ṭhito bhūmiyaṃ ṭhite, uparipāsāde vā pana ṭhito pāsādapariveṇe ṭhite akicchena avekkhati, tathā sopi dhīro paṇḍito mahākhīṇāsavo asamucchinnavaṭṭabīje bāle cavante ca upapajjante ca akicchena avekkhatīti.

Gāthāpariyosāne bahū sotāpattiphalādīni sacchikariṃsūti.

Mahākassapattheravatthu pañcamaṃ.

[AI翻译]

这里的“去除”（nudati），就好比注入莲池的新水搅动旧水，不给旧水留空间，而以自身的力量将其推挤、排走一样。同样地，智者增长不放逸的特质，不给放逸留空间，当他以不放逸的力量推走、排除放逸时，那个被驱除放逸的人，便凭借其（不放逸）极其崇高的特性，圆满通往被称为“天眼”的清净智慧宫殿的相应之道，通过那条道路，如同凭借阶梯登上宫殿一样，由于已拔除忧愁之箭而无忧，用天眼观察、看见那些尚未拔除忧愁之箭、充满忧愁的芸芸众生，正在死亡和正在投生。如同什么呢？“如同站在山上（观察）地上的人”（Pabbataṭṭhova bhūmaṭṭhe），即站在山顶的人看地上的人，或者站在楼阁上层的人看庭院中的人，都能轻易看见。同样地，这位智慧的、伟大的漏尽者（阿罗汉），也能轻易地观察那些尚未断除轮回种子、正在死亡和正在投生的愚痴凡夫。

偈颂结束时，许多人证悟了须陀洹果等。

大迦叶尊者的故事第五则完。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/2. Appamādavagga 不放逸品 (Dhp 2, 21-32)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.6 Pamattāpamattadvesahāyakabhikkhuvatthu 懒惰比丘 (Dhp 2.6, 29)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

29.

Appamatto pamattesu, suttesu bahujāgaro;

Abalassaṃva sīghasso, hitvā yāti sumedhaso.

☸---------------------------------------------------------------------

二九 在放逸的人群中，保持不放逸；在沉睡的众人中，保持清醒。智慧的人如同良驹，超越（劣马般的）愚人。

☸.....................................................................

修行的目的

众生放逸，智者精进；众生惛沉，智者清醒，

智者超越愚痴的人，就像赛马超越老弱的马匹。 (偈 29)

两位比丘从佛陀那里得到观想的题目后，到森林里的一处精舍去禅修。其中一位比丘心不在焉，只知在火旁边取暖，整个初夜（时段）只顾着和年轻的沙弥谈话而浪费时光。另一位虔诚的比丘则善尽比丘的职责：初夜时经行，中夜时休息，后夜则再度禅修。由于他的精进和正念现前，所以在很短的时间内就证得阿罗汉果。

结夏安居结束后，这两位比丘回去向佛陀顶礼问讯。佛陀问他们如何安居？懒惰又心不在焉的比丘说另一位比丘只是躺着休息、睡觉而浪费时间。佛陀就问道：“那么你自己呢？”他回答说自己在初夜的时候，靠在火旁边取暖，然后就整夜没睡。但佛陀非常清楚他们两人安居的情形，所以就对懒惰的比丘说：“你明明懒惰、心不在焉，却说自己精进努力、正念现前；而你的同修精进努力、正念现前，你却说人家懒惰、心不在焉。你就像羸弱、步履缓慢的马，而你的同修则是强壮、脚程敏捷的马。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

6. Pamattāpamattadvesahāyakavatthu

[AI翻译]

Appamattopamattesūti imaṃ dhammadesanaṃ satthā jetavane viharanto dve sahāyake bhikkhū ārabbha kathesi.

Te kira satthu santike kammaṭṭhānaṃ gahetvā āraññakavihāraṃ pavisiṃsu. Tesu eko kira kālasseva dārūni āharitvā aṅgārakapallaṃ sajjetvā daharasāmaṇerehi saddhiṃ sallapanto paṭhamayāmaṃ visibbamāno nisīdati. Eko appamatto samaṇadhammaṃ karonto itaraṃ ovadati, “āvuso, mā evaṃ kari, pamattassa hi cattāro apāyā sakagharasadisā. Buddhā nāma sāṭheyyena ārādhetuṃ na sakkā”ti so tassovādaṃ na suṇāti. Itaro “nāyaṃ vacanakkhamo”ti taṃ avatvā appamattova samaṇadhammamakāsi. Alasattheropi paṭhamayāme visibbetvā itarassa caṅkamitvā gabbhaṃ paviṭṭhakāle pavisitvā, “mahākusīta, tvaṃ nipajjitvā sayanatthāya araññaṃ paviṭṭhosi, kiṃ buddhānaṃ santike kammaṭṭhānaṃ gahetvā uṭṭhāya samaṇadhammaṃ kātuṃ vaṭṭatī”ti vatvā attano vasanaṭṭhānaṃ pavisitvā nipajjitvā supati. Itaropi majjhimayāme vissamitvā pacchimayāme paccuṭṭhāya samaṇadhammaṃ karoti. So evaṃ appamatto viharanto na cirasseva saha paṭisambhidāhi arahattaṃ pāpuṇi. Itaro pamādeneva kālaṃ vītināmesi. Te vuṭṭhavassā satthu santikaṃ gantvā satthāraṃ vanditvā ekamantaṃ nisīdiṃsu. Satthā tehi saddhiṃ paṭisanthāraṃ katvā, “kacci, bhikkhave, appamattā samaṇadhammaṃ karittha, kacci vo pabbajitakiccaṃ matthakaṃ pattan”ti pucchi. Paṭhamaṃ pamatto bhikkhu āha – “kuto, bhante, etassa appamādo, gatakālato paṭṭhāya nipajjitvā niddāyanto kālaṃ vītināmesī”ti. “Tvaṃ pana bhikkhū”ti. “Ahaṃ, bhante, kālasseva dārūni āharitvā aṅgārakapallaṃ sajjetvā paṭhamayāme visibbento nisīditvā aniddāyantova kālaṃ vītināmesin”ti. Atha naṃ satthā “tvaṃ pamatto kālaṃ vītināmetvā ‘appamattomhī’ti vadasi, appamattaṃ pana pamattaṃ karosī”ti āha. Puna pamāde dose, appamāde ānisaṃse pakāsetuṃ, “tvaṃ mama puttassa santike javacchinno dubbalasso viya, esa pana tava santike sīghajavasso viyā”ti vatvā imaṃ gāthamāha –

[AI翻译]

6. 放逸与不放逸的两位朋友比丘的故事

“在放逸者中不放逸……”这句法句，是导师住在祇园精舍时，针对两位朋友比丘而说的。

据说，他们从导师处领受了禅修业处后，进入了森林中的住处。其中一位，据说，一大早就拾柴生火，准备好炭火盆，与年轻的沙弥闲聊，在初夜时烤火度过。另一位不放逸的比丘，修习沙门法，并劝告前者：“朋友，不要这样做。对于放逸者来说，四恶道就像自己的家一样。佛陀是无法通过狡猾来取悦的。”但那人不听他的劝告。另一位见他“不听劝告”，就不再对他说话，自己不放逸地修习沙门法。那位懒惰的长老在初夜烤完火，等另一位经行完毕进入房间时，他也进去说：“大懒汉！你躺下睡觉才进入森林的吗？在佛陀那里领受了业处，难道不应该起来修习沙门法吗？”说完，回到自己的住处躺下睡觉。而另一位则在中夜休息后，于后夜起来修习沙门法。他这样不放逸地安住，不久就证得了阿罗汉果及四无碍解。而另一位则以放逸度日。他们在雨安居结束后，去到导师那里，顶礼导师后坐在一旁。导师向他们问候，并问道：“诸比丘，你们是否不放逸地修习沙门法了？你们出家的目标是否达到了顶峰？”先是那位放逸的比丘说：“尊者，他哪里有什么不放逸？从去的那时候起，就躺着睡觉度日。”佛陀问：“那么你呢，比丘？”“尊者，我一大早就拾柴准备好炭火盆，在初夜烤火坐着，不睡觉地度过了时光。”于是导师对他说：“你放逸度日，却说‘我不放逸’；而把不放逸的人说成是放逸的。”接着，为了开示放逸的过患和不放逸的利益，佛陀说：“你相比于我的儿子（指另一位比丘），就像一匹失去速度的劣马；而他相比于你，则像一匹迅疾的骏马。”然后说了这首偈颂：

29.

“Appamatto pamattesu, suttesu bahujāgaro;

Abalassaṃva sīghasso, hitvā yāti sumedhaso”ti.

[AI翻译]

29. “在放逸的人群中，保持不放逸；在沉睡的众人中，保持清醒。智慧的人如同良驹，超越（劣马般的）愚人。”

Tattha appamattoti sativepullappattatāya appamādasampanne khīṇāsavo. Pamattesūti sativosagge ṭhitesu sattesu. Suttesūti satijāgariyābhāvena sabbiriyāpathesu niddāyantesu. Bahujāgaroti mahante sativepulle jāgariye ṭhito. Abalassaṃvāti kuṇṭhapādaṃ chinnajavaṃ dubbalassaṃ sīghajavo sindhavājānīyo viya. Sumedhasoti uttamapañño. Tathārūpaṃ puggalaṃ āgamenapi adhigamenapi hitvā yāti. Mandapaññasmiñhi ekaṃ suttaṃ gahetuṃ vāyamanteyeva sumedhaso ekaṃ vaggaṃ gaṇhāti, evaṃ tāva āgamena hitvā yāti. Mandapaññe pana rattiṭṭhānadivāṭṭhānāni kātuṃ vāyamanteyeva kammaṭṭhānaṃ uggahetvā sajjhāyanteyeva ca sumedhaso pubbabhāgepi parena kataṃ rattiṭṭhānaṃ vā divāṭṭhānaṃ vā pavisitvā kammaṭṭhānaṃ sammasanto sabbakilese khepetvā neva lokuttaradhamme hatthagate karoti, evaṃ adhigamenapi hitvā yāti. Vaṭṭe pana naṃ hitvā chaḍḍetvā vaṭṭato nissaranto yātiyevāti.

Gāthāpariyosāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Pamattāpamattadvesahāyakavatthu chaṭṭhaṃ.

[AI翻译]

这里，“不放逸者”（appamatto）是指因达到念的圆满而具足不放逸的漏尽者（阿罗汉）。“在放逸者中”（pamattesu）是指处在失念状态的众生。“在沉睡者中”（suttesu）是指因缺乏念的觉醒而在一切威仪中都如同沉睡的人。“非常清醒”（bahujāgaro）是指安住于广大圆满的正念觉醒中。“如同劣马”（abalassaṃva）是指像腿脚迟钝、失去速度的劣马，被迅疾的信度骏马（sīghajavo sindhavājānīyo）所超越。“具慧者”（sumedhaso）是指具有上等智慧的人。他无论在教理（āgamena）还是证悟（adhigamena）上，都超越那样的人（指放逸者）。智慧低下者努力学习一部经时，具慧者已经掌握了一品（vagga），这是在教理上超越。智慧低下者还在努力修习夜住处和日住处、学习和背诵业处时，具慧者早已进入前人所修的夜住处或日住处，审察业处，灭尽一切烦恼，将出世间法掌握在手中，这是在证悟上超越。在轮回（vaṭṭe）中，更是将他（放逸者）抛弃、舍离，从轮回中出离而去。

偈颂结束时，许多人证得了须陀洹果等。

放逸与不放逸的两位朋友比丘的故事第六则完。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/2. Appamādavagga 不放逸品 (Dhp 2, 21-32)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.7 Maghavatthu 玛伽为帝释 (Dhp 2.7, 30)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

30.

Appamādena maghavā, devānaṃ seṭṭhataṃ gato;

Appamādaṃ pasaṃsanti, pamādo garahito sadā.

☸---------------------------------------------------------------------

三十、摩伽（帝释天）通过不放逸，达到了诸天的最高地位。不放逸受到赞扬，放逸总是受到指责。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

7. Maghavatthu

Appamādena maghavāti imaṃ dhammadesanaṃ satthā vesāliyaṃ upanissāya kūṭāgārasālāyaṃ viharanto sakkaṃ devarājānaṃ ārabbha kathesi.

Vesāliyañhi mahāli nāma licchavī vasati, so tathāgatassa sakkapañhasuttantadesanaṃ (dī. ni. 2.344 ādayo) sutvā “sammāsambuddho sakkasampattiṃ mahatiṃ katvā kathesi, ‘disvā nu kho kathesi, udāhu adisvā. Jānāti nu kho sakkaṃ, udāhu no’ti pucchissāmi nan”ti cintesi. Atha kho, mahāli, licchavī yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi, ekamantaṃ nisinno kho, mahāli, licchavī bhagavantaṃ etadavoca – “diṭṭho kho, bhante, bhagavatā sakko devānamindo”ti? “Diṭṭho kho me , mahāli, sakko devānamindo”ti. “So hi nuna, bhante, sakkapatirūpako bhavissati . Duddaso hi, bhante, sakko devānamindo”ti. “Sakkañca khvāhaṃ, mahāli, pajānāmi sakkakaraṇe ca dhamme, yesaṃ dhammānaṃ samādinnattā sakko sakkattaṃ ajjhagā, tañca pajānāmi”.

Sakko, mahāli, devānamindo pubbe manussabhūto samāno magho nāma māṇavo ahosi, tasmā “maghavā”ti vuccati.

Sakko, mahāli, devānamindo pubbe manussabhūto samāno pure dānaṃ adāsi, tasmā “purindado”ti vuccati.

Sakko, mahāli, devānamindo pubbe manussabhūto samāno sakkaccaṃ dānaṃ adāsi, tasmā “sakko”ti vuccati.

Sakko, mahāli, devānamindo pubbe manussabhūto samāno āvasathaṃ adāsi, tasmā “vāsavo”ti vuccati.

Sakko, mahāli, devānamindo sahassampi atthaṃ muhuttena cinteti, tasmā “sahassakkho”ti vuccati.

Sakkassa, mahāli, devānamindassa sujā nāma asurakaññā, pajāpati, tasmā “sujampatī”ti vuccati.

Sakko, mahāli, devānamindo devānaṃ tāvatiṃsānaṃ issariyādhipaccaṃ rajjaṃ kāreti, tasmā “devānamindo”ti vuccati.

Sakkassa, mahāli, devānamindassa pubbe manussabhūtassa satta vatapadāni samattāni samādinnāni ahesuṃ, yesaṃ samādinnattā sakko sakkattaṃ ajjhagā. Katamāni satta vatapadāni? Yāvajīvaṃ mātāpettibharo assaṃ, yāvajīvaṃ kule jeṭṭhāpacāyī assaṃ, yāvajīvaṃ saṇhavāco assaṃ, yāvajīvaṃ apisuṇavāco assaṃ, yāvajīvaṃ vigatamalamaccherena cetasā agāraṃ ajjhāvaseyyaṃ, muttacāgo payatapāṇi vosaggarato yācayogo dānasaṃvibhāgarato assaṃ. Yāvajīvaṃ saccavāco assaṃ, yāvajīvaṃ akkodhano assaṃ, “sacepi me kodho uppajjeyya, khippameva na paṭivineyyan”ti. Sakkassa, mahāli, devānamindassa pubbe manussabhūtassa imāni satta vatapadāni samattāni samādinnāni ahesuṃ, yesaṃ samādinnattā sakko sakkattaṃ ajjhagāti.

“Mātāpettibharaṃ jantuṃ, kule jeṭṭhāpacāyinaṃ;

Saṇhaṃ sakhilasambhāsaṃ, pesuṇeyyappahāyinaṃ.

“Maccheravinaye yuttaṃ, saccaṃ kodhābhibhuṃ naraṃ;

Taṃ ve devā tāvatiṃsā, āhu sappuriso itī”ti. (saṃ. ni. 1.257) –

Idaṃ, mahāli, sakkena maghamāṇavakāle katakammanti vatvā puna tena “kathaṃ, bhante, maghamāṇavo paṭipajjī”ti? Tassa paṭipattiṃ vitthārato sotukāmena puṭṭho “tena hi, mahāli, suṇāhī”ti vatvā atītaṃ āhari –

Atīte magadharaṭṭhe macalagāme magho nāma māṇavo gāmakammakaraṇaṭṭhānaṃ gantvā attano ṭhitaṭṭhānaṃ pādantena paṃsuṃ viyūhitvā ramaṇīyaṃ katvā aṭṭhāsi. Aparo taṃ bāhunā paharitvā tato apanetvā sayaṃ tattha aṭṭhāsi. So tassa akujjhitvāva aññaṃ ṭhānaṃ ramaṇīyaṃ katvā ṭhito. Tatopi naṃ añño āgantvā bāhunā paharitvā apanetvā sayaṃ aṭṭhāsi. So tassapi akujjhitvāva aññaṃ ṭhānaṃ ramaṇīyaṃ katvā ṭhito, iti taṃ gehato nikkhantā nikkhantā purisā bāhunā paharitvā ṭhitaṭhitaṭṭhānato apanesuṃ. So “sabbepete maṃ nissāya sukhitā jātā, iminā kammena mayhaṃ sukhadāyakena puññakammena bhavitabban”ti cintetvā, punadivase kudālaṃ ādāya khalamaṇḍalamattaṃ ṭhānaṃ ramaṇīyaṃ akāsi. Sabbe gantvā tattheva aṭṭhaṃsu. Atha nesaṃ sītasamaye aggiṃ katvā adāsi, gimhakāle udakaṃ. Tato “ramaṇīyaṃ ṭhānaṃ nāma sabbesaṃ piyaṃ, kassaci appiyaṃ nāma natthi, ito paṭṭhāya mayā maggaṃ samaṃ karontena vicarituṃ vaṭṭatī”ti cintetvā, pātova nikkhamitvā, maggaṃ samaṃ karonto chinditvā, haritabbayuttakā rukkhasākhā haranto vicarati. Atha naṃ aparo disvā āha – “samma, kiṃ karosī”ti? “Mayhaṃ saggagāminaṃ maggaṃ karomi, sammā”ti. “Tena hi ahampi te sahāyo homī”ti. “Hohi, samma, saggo nāma bahūnampi manāpo sukhabahulo”ti. Tato paṭṭhāya dve janā ahesuṃ. Te disvā tatheva pucchitvā ca sutvā ca aparopi tesaṃ sahāyo jāto, evaṃ aparopi aparopīti sabbepi tettiṃsa janā jātā. Te sabbepi kudālādihatthā maggaṃ samaṃ karontā ekayojanadviyojanamattaṭṭhānaṃ gacchanti.

Te disvā gāmabhojako cintesi – “ime manussā ayoge yuttā, sace ime araññato macchamaṃsādīni vā āhareyyuṃ. Suraṃ vā katvā piveyyuṃ, aññaṃ vā tādisaṃ kammaṃ kareyyuṃ, ahampi kiñci kiñci labheyyan”ti. Atha ne pakkosāpetvā pucchi – “kiṃ karontā vicarathā”ti? “Saggamaggaṃ, sāmī”ti. “Gharāvāsaṃ vasantehi nāma evaṃ kātuṃ na vaṭṭati, araññato macchamaṃsādīni āharituṃ, suraṃ katvā pātuṃ, nānappakāre ca kammante kātuṃ vaṭṭatī”ti. Te tassa vacanaṃ paṭikkhipiṃsu, evaṃ punappunaṃ vuccamānāpi paṭikkhipiṃsuyeva. So kujjhitvā “nāsessāmi ne”ti rañño santikaṃ gantvā, “core te, deva, vaggabandhanena vicarante passāmī”ti vatvā, “gaccha, te gahetvā ānehī”ti vutte tathā katvā sabbe te bandhitvā ānetvā rañño dassesi. Rājā avīmaṃsitvāva “hatthinā maddāpethā”ti āṇāpesi. Magho sesānaṃ ovādamadāsi – “sammā, ṭhapetvā mettaṃ añño amhākaṃ avassayo natthi, tumhe katthaci kopaṃ akatvā raññe ca gāmabhojake ca maddanahatthimhi ca attani ca mettacittena samacittāva hothā”ti. Te tathā kariṃsu. Atha nesaṃ mettānubhāvena hatthī uppasaṅkamitumpi na visahi. Rājā tamatthaṃ sutvā bahū manusse disvā maddituṃ na visahissati? “Gacchatha, ne kilañjena paṭicchādetvā maddāpethā”ti āha. Te kilañjena paṭicchādetvā maddituṃ pesiyamānopi hatthī dūratova paṭikkami.

Rājā taṃ pavattiṃ sutvā “kāraṇenettha bhavitabban”ti te pakkosāpetvā pucchi – “tātā, maṃ nissāya tumhe kiṃ na labhathā”ti? “Kiṃ nāmetaṃ, devā”ti? “Tumhe kira vaggabandhanena corā hutvā araññe vicarathā”ti? “Ko evamāha, devā”ti? “Gāmabhojako, tātā”ti. “Na mayaṃ, deva, corā, mayaṃ pana attano saggamaggaṃ sodhentā idañcidañca karoma, gāmabhojako amhe akusalakiriyāya niyojetvā attano vacanaṃ akaronte nāsetukāmo kujjhitvā evamāhā”ti. Atha rājā tesaṃ kathaṃ sutvā somanassappatto hutvā, “tātā, ayaṃ tiracchāno tumhākaṃ guṇe jānāti, ahaṃ manussabhūto jānituṃ nāsakkhiṃ, khamatha me”ti. Evañca pana vatvā saputtadāraṃ gāmabhojakaṃ tesaṃ dāsaṃ, hatthiṃ ārohaniyaṃ, tañca gāmaṃ yathāsukhaṃ paribhogaṃ katvā adāsi. Te “idheva no katapuññassānisaṃso diṭṭho”ti bhiyyosomattāya pasannamānasā hutvā taṃ hatthiṃ vārena vārena abhiruyha gacchantā mantayiṃsu “idāni amhehi atirekataraṃ puññaṃ kātabbaṃ, kiṃ karoma? Catumahāpathe thāvaraṃ katvā mahājanassa vissamanasālaṃ karissāmā”ti. Te vaḍḍhakiṃ pakkosāpetvā sālaṃ paṭṭhapesuṃ. Mātugāmesu pana vigatacchandatāya tassā sālāya mātugāmānaṃ pattiṃ nādaṃsu.

Maghassa pana gehe nandā, cittā, sudhammā, sujāti catasso itthiyo honti. Tāsu sudhammā vaḍḍhakinā saddhiṃ ekato hutvā, “bhātika, imissā sālāya maṃ jeṭṭhikaṃ karohī”ti vatvā lañjaṃ adāsi. So “sādhū”ti sampaṭicchitvā paṭhamameva kaṇṇikatthāya rukkhaṃ sukkhāpetvā tacchetvā vijjhitvā kaṇṇikaṃ niṭṭhāpetvā, “sudhammā nāma ayaṃ sālā”ti akkharāni chinditvā vatthena paliveṭhetvā ṭhapesi. Atha ne vaḍḍhakī sālaṃ niṭṭhāpetvā kaṇṇikāropanadivase “aho, ayyā, ekaṃ karaṇīyaṃ na sarimhā”ti āha. “Kiṃ nāma, bho”ti? “Kaṇṇikan”ti. “Hotu taṃ āharissāmā”ti. “Idāni chinnarukkhena kātuṃ na sakkā, pubbeyeva taṃ chinditvā tacchetvā vijjhitvā ṭhapitakaṇṇikā laddhuṃ vaṭṭatī”ti. “Idāni kiṃ kātabban”ti? “Sace kassaci gehe niṭṭhāpetvā ṭhapitā vikkāyikakaṇṇikā atthi, sā pariyesitabbā”ti. Te pariyesantā sudhammāya gehe disvā sahassaṃ datvāpi mūlena na labhiṃsu. “Sace maṃ sālāya pattiṃ karotha, dassāmī”ti vutte pana “mayaṃ mātugāmānaṃ pattiṃ na dammā”ti āhaṃsu.

Atha ne vaḍḍhakī āha – “ayyā, tumhe kiṃ kathetha, ṭhapetvā brahmalokaṃ aññaṃ mātugāmarahitaṭṭhānaṃ nāma natthi, gaṇhatha kaṇṇikaṃ. Evaṃ sante amhākaṃ kammaṃ niṭṭhaṃ gamissatī”ti. Te “sādhū”ti kaṇṇikaṃ gahetvā sālaṃ niṭṭhāpetvā tidhā vibhajiṃsu. Ekasmiṃ koṭṭhāse issarānaṃ vasanaṭṭhānaṃ kariṃsu, ekasmiṃ duggatānaṃ, ekasmiṃ gilānānaṃ. Tettiṃsa janā tettiṃsa phalakāni paññapetvā hatthissa saññaṃ adaṃsu – “āgantuko āgantvā yassa atthataphalake nisīdati, taṃ gahetvā phalakasāmikasseva gehe patiṭṭhapehi, tassa pādaparikammapiṭṭhiparikammapānīyakhādanīyabhojanīyasayanāni sabbāni phalakasāmikasseva bhāro bhavissatī”ti. Hatthī āgatāgataṃ gahetvā phalakasāmikasseva gharaṃ neti. So tassa taṃ divasaṃ kattabbaṃ karoti. Magho sālāya avidūre koviḷārarukkhaṃ ropetvā tassa mūle pāsāṇaphalakaṃ atthari. Sālaṃ paviṭṭhapaviṭṭhā janā kaṇṇikaṃ oloketvā akkharāni vācetvā, “sudhammā nāmesā sālā”ti vadanti. Tettiṃsajanānaṃ nāmaṃ na paññāyati. Nandā cintesi – “ime sālaṃ karontā amhe apattikā kariṃsu, sudhammā pana attano byattatāya kaṇṇikaṃ katvā pattikā jātā, mayāpi kiñci kātuṃ vaṭṭati, kiṃ nu kho karissāmī”ti? Athassā etadahosi – “sālaṃ āgatāgatānaṃ pānīyañceva nhānodakañca laddhuṃ vaṭṭati, pokkharaṇiṃ khaṇāpessāmī”ti. Sā pokkharaṇiṃ kāresi. Cittā cintesi – “sudhammāya kaṇṇikā dinnā, nandāya pokkharaṇī kāritā, mayāpi kiñci kātuṃ vaṭṭati, kiṃ nu kho karissāmī”ti? Athassā etadahosi – “sālaṃ āgatāgatehi pānīyaṃ pivitvā nhatvā gamanakālepi mālaṃ pilandhitvā gantuṃ vaṭṭati, pupphārāmaṃ kārāpessāmī”ti. Sā ramaṇīyaṃ pupphārāmaṃ kāresi. Yebhuyyena tasmiṃ ārāme “asuko nāma pupphūpagaphalūpagarukkho natthī”ti nāhosi.

Sujā pana “ahaṃ maghassa mātuladhītā ceva pādaparicārikā ca, etena kataṃ kammaṃ mayhameva, mayā kataṃ etassevā”ti cintetvā, kiñci akatvā attabhāvameva maṇḍayamānā kālaṃ vītināmesi. Maghopi mātāpituupaṭṭhānaṃ kule jeṭṭhāpacāyanakammaṃ saccavācaṃ apharusavācaṃ api, suṇavācaṃ maccheravinayaṃ akkodhananti imāni satta vatapadāni pūretvā –

“Mātāpettibharaṃ jantuṃ, kule jeṭṭhāpacāyinaṃ;

Saṇhaṃ sakhilasambhāsaṃ, pesuṇeyyappahāyinaṃ.

“Maccheravinaye yuttaṃ, saccaṃ kodhābhibhuṃ naraṃ;

Taṃ ve devā tāvatiṃsā, āhu ‘sappuriso’itī”ti. (saṃ. ni. 1.257) –

Evaṃ pasaṃsiyabhāvaṃ āpajjitvā jīvitapariyosāne tāvatiṃsabhavane sakko devarājā hutvā nibbatti, tepissa sahāyakā tattheva nibbattiṃsu, vaḍḍhakī vissakammadevaputto hutvā nibbatti. Tadā tāvatiṃsabhavane asurā vasanti. Te “abhinavā devaputtā nibbattā”ti dibbapānaṃ sajjayiṃsu. Sakko attano parisāya kassaci apivanatthāya saññamadāsi. Asurā dibbapānaṃ pivitvā majjiṃsu. Sakko “kiṃ me imehi sādhāraṇena rajjenā”ti attano parisāya saññaṃ datvā te pādesu gāhāpetvā mahāsamudde khipāpesi. Te avaṃsirā samudde patiṃsu. Atha nesaṃ puññānubhāvena sineruno heṭṭhimatale asuravimānaṃ nāma nibbatti, cittapāṭali nāma nibbatti.

Devāsurasaṅgāme pana asuresu parājitesu dasayojanasahassaṃ tāvatiṃsadevanagaraṃ nāma nibbatti. Tassa pana nagarassa pācīnapacchimadvārānaṃ antarā dasayojanasahassaṃ hoti, tathā dakkhiṇuttaradvārānaṃ. Taṃ kho pana nagaraṃ dvārasahassayuttaṃ ahosi ārāmapokkharaṇipaṭimaṇḍitaṃ. Tassa majjhe sālāya nissandena tiyojanasatubbedhehi dhajehi paṭimaṇḍito sattaratanamayo sattayojanasatubbedho vejayanto nāma pāsādo uggañchi. Suvaṇṇayaṭṭhīsu maṇidhajā ahesuṃ, maṇiyaṭṭhīsu suvaṇṇadhajā; pavāḷayaṭṭhīsu muttadhajā, muttayaṭṭhīsu pavāḷadhajā; sattaratanamayāsu yaṭṭhīsu sattaratanadhajā, majjhe ṭhito dhajo tiyojanasatubbedho ahosi. Iti sālāya nissandena yojanasahassubbedho pāsādo sattaratanamayova hutvā nibbatti, koviḷārarukkhassa nissandena samantā tiyojanasataparimaṇḍalo pāricchattako nibbatti, pāsāṇaphalakassa nissandena pāricchattakamūle dīghato saṭṭhiyojanā puthulato paṇṇāsayojanā bahalato pañcadasayojanā jayasumanarattakambalavaṇṇā paṇḍukambalasilā nibbatti. Tattha nisinnakāle upaḍḍhakāyo pavisati, uṭṭhitakāle ūnaṃ paripūrati.

Hatthī pana erāvaṇo nāma devaputto hutvā nibbatti. Devalokasmiñhi tiracchānagatā na honti. Tasmā so uyyānakīḷāya nikkhamanakāle attabhāvaṃ vijahitvā diyaḍḍhayojanasatiko erāvaṇo nāma hatthī ahosi. So tettiṃsajanānaṃ atthāya tettiṃsa kumbhe māpesi āvaṭṭena tigāvutaaḍḍhayojanappamāṇe, sabbesaṃ majjhe sakkassa atthāya sudassanaṃ nāma tiṃsayojanikaṃ kumbhaṃ māpesi. Tassa upari dvādasayojaniko ratanamaṇḍapo hoti. Tattha antarantarā sattaratanamayā yojanubbedhā dhajā uṭṭhahanti. Pariyante kiṅkiṇikajālaṃ olambati. Yassa mandavāteritassa pañcaṅgikatūriyasaddasaṃmisso dibbagītasaddo viya ravo niccharati. Maṇḍapamajjhe sakkassatthāya yojaniko maṇipallaṅko paññatto hoti, tattha sakko nisīdi. Tettiṃsa devaputtā attano kumbhe ratanapallaṅke nisīdiṃsu. Tettiṃsāya kumbhānaṃ ekekasmiṃ kumbhe satta satta dante māpesi. Tesu ekeko paṇṇāsayojanāyāmo, ekekasmiñcettha dante satta satta pokkharaṇiyo honti, ekekāya pokkharaṇiyā satta satta paduminīgacchāni, ekekasmiṃ gacche satta satta pupphāni honti, ekekasmiṃ pupphe satta satta pattāni, ekekasmiṃ patte satta satta devadhītaro naccanti. Evaṃ samantā paṇṇāsayojanaṭhānesu hatthidantesuyeva naṭasamajjā honti. Evaṃ mahantaṃ yasaṃ anubhavanto sakko devarājā vicarati.

Sudhammāpi kālaṃ katvā gantvā tattheva nibbatti. Tassā sudhammā nāma nava yojanasatikā devasabhā nibbatti. Tato ramaṇīyataraṃ kira aññaṃ ṭhānaṃ nāma natthi , māsassa aṭṭha divase dhammassavanaṃ tattheva hoti. Yāvajjatanā aññataraṃ ramaṇīyaṃ ṭhānaṃ disvā, “sudhammā devasabhā viyā”ti vadanti. Nandāpi kālaṃ katvā gantvā tattheva nibbatti, tassā pañcayojanasatikā nandā nāma pokkharaṇī nibbatti. Cittāpi kālaṃ katvā gantvā tattheva nibbatti , tassāpi pañcayojanasatikaṃ cittalatāvanaṃ nāma nibbatti, tattha uppannapubbanimitte devaputte netvā mohayamānā vicaranti. Sujā pana kālaṃ katvā ekissā girikandarāya ekā bakasakuṇikā hutvā nibbatti. Sakko attano paricārikā olokento “sudhammā idheva nibbattā, tathā nandā ca cittā ca, sujā nu kho kuhiṃ nibbattā”ti cintento taṃ tattha nibbattaṃ disvā, “bālā kiñci puññaṃ akatvā idāni tiracchānayoniyaṃ nibbattā, idāni pana taṃ puññaṃ kāretvā idhānetuṃ vaṭṭatī”ti attabhāvaṃ vijahitvā aññātakavesena tassā santikaṃ gantvā, “kiṃ karontī idha vicarasī”ti pucchi. “Ko pana tvaṃ, sāmī”ti? “Ahaṃ te sāmiko magho”ti. “Kuhiṃ nibbattosi, sāmī”ti? “Ahaṃ tāvatiṃsadevaloke nibbatto”. “Tava sahāyikānaṃ pana nibbattaṭṭhānaṃ jānāsī”ti? “Na jānāmi, sāmī”ti. “Tāpi mameva santike nibbattā, passissasi tā sahāyikā”ti. “Kathāhaṃ tattha gamissāmī”ti? Sakko “ahaṃ taṃ tattha nessāmī”ti vatvā hatthatale ṭhapetvā devalokaṃ netvā nandāya pokkharaṇiyā tīre vissajjetvā itarāsaṃ tissannaṃ ārocesi – “tumhākaṃ sahāyikaṃ sujaṃ passissathā”ti. “Kuhiṃ sā, devā”ti ? “Nandāya pokkharaṇiyā tīre ṭhitā”ti āha. Tā tissopi gantvā, “aho ayyāya evarūpaṃ attabhāvamaṇḍanassa phalaṃ, idānissā tuṇḍaṃ passatha, pāde passatha, jaṅghā passatha, sobhati vatassā attabhāvo”ti keḷiṃ katvā pakkamiṃsu.

Puna sakko tassā santikaṃ gantvā, “diṭṭhā te sahāyikā”ti vatvā “diṭṭhā maṃ uppaṇḍetvā gatā, tattheva maṃ nehī”ti vutte taṃ tattheva netvā udake vissajjetvā, “diṭṭhā te tāsaṃ sampattī”ti pucchi. “Diṭṭhā, devā”ti? “Tayāpi tattha nibbattanūpāyaṃ kātuṃ vaṭṭatī”ti. “Kiṃ karomi, devā”ti? “Mayā dinnaṃ ovādaṃ rakkhissasī”ti. “Rakkhissāmi, devā”ti. Athassā pañca sīlāni datvā, “appamattā rakkhāhī”ti vatvā pakkāmi. Sā tato paṭṭhāya sayaṃmatamacchakeyeva pariyesitvā khādati. Sakko katipāhaccayena tassā vīmaṃsanatthāya gantvā, vālukāpiṭṭhe matamacchako viya hutvā uttāno nipajji. Sā taṃ disvā “matamacchako”ti saññāya aggahesi. Maccho gilanakāle naṅguṭṭhaṃ cālesi. Sā “sajīvamacchako”ti udake vissajjesi. So thokaṃ vītināmetvā puna tassā purato uttāno hutvā nipajji. Puna sā “matamacchako”ti saññāya gahetvā gilanakāle agganaṅguṭṭhaṃ cālesi. Taṃ disvā “sajīvamaccho”ti vissajjesi. Evaṃ tikkhattuṃ vīmaṃsitvā “sādhukaṃ sīlaṃ rakkhatī”ti attānaṃ jānāpetvā “ahaṃ tava vīmaṃsanatthāya āgato, sādhukaṃ sīlaṃ rakkhasi, evaṃ rakkhamānā na cirasseva mama santike nibbattissasi, appamattā hohī”ti vatvā pakkāmi.

Sā tato paṭṭhāya pana sayaṃmatamacchaṃ labhati vā, na vā. Alabhamānā katipāhaccayeneva sussitvā kālaṃ katvā tassa sīlassa phalena bārāṇasiyaṃ kumbhakārassa dhītā hutvā nibbatti. Athassā pannarasasoḷasavassuddesikakāle sakko “kuhiṃ nu kho sā nibbattā”ti āvajjento disvā, “idāni mayā tattha gantuṃ vaṭṭatī”ti eḷālukavaṇṇena paññāyamānehi sattahi ratanehi yānakaṃ pūretvā taṃ pājento bārāṇasiṃ pavisitvā, “ammatātā, eḷālukāni gaṇhatha gaṇhathā”ti ugghosento vīthiṃ paṭipajji. Muggamāsādīni gahetvā āgate pana “mūlena na demī”ti vatvā, “kathaṃ desī”ti vutte, “sīlarakkhikāya itthiyā dammī”ti āha. “Sīlaṃ nāma, sāmi, kīdisaṃ, kiṃ kāḷaṃ, udāhu nīlādivaṇṇan”ti? “Tumhe ‘sīlaṃ kīdisan’tipi na jānātha, kimeva naṃ rakkhissatha, sīlarakkhikāya pana dassāmī”ti. “Sāmi, esā kumbhakārassa dhītā ‘sīlaṃ rakkhāmī’ti vicarati, etissā dehī”ti. Sāpi naṃ “tena hi mayhaṃ dehi, sāmī”ti āha. “Kāsi tvan”ti? “Ahaṃ avijahitapañcasīlā”ti. “Tuyhamevetāni mayā ānītānī”ti yānakaṃ pājento tassā gharaṃ gantvā aññehi anāhariyaṃ katvā eḷālukavaṇṇena devadattiyaṃ dhanaṃ datvā attānaṃ jānāpetvā, “idaṃ te jīvitavuttiyā dhanaṃ, pañcasīlāni akhaṇḍādīni katvā rakkhāhī”ti vatvā pakkāmi.

Sāpi tato cavitvā asurabhavane asurajeṭṭhakassa dhītā hutvā sakkassa verighare nibbatti. Dvīsu pana attabhāvesu sīlassa surakkhitattā abhirūpā ahosi suvaṇṇavaṇṇā asādhāraṇāya rūpasiriyā samannāgatā. Vepacittiasurindo āgatāgatānaṃ asurānaṃ “tumhe mama dhītu anucchavikā na hothā”ti taṃ kassaci adatvā, “mama dhītā attanāva attano anucchavikaṃ sāmikaṃ gahessatī”ti asurabalaṃ sannipātāpetvā, “tuyhaṃ anucchavikaṃ sāmikaṃ gaṇhā”ti tassā, hatthe pupphadāmaṃ adāsi. Tasmiṃ khaṇe sakko tassā nibbattaṭṭhānaṃ olokento taṃ pavattiṃ ñatvā, “idāni mayā gantvā taṃ ānetuṃ vaṭṭatī”ti mahallakaasuravaṇṇaṃ nimminitvā gantvā parisapariyante aṭṭhāsi. Sāpi ito cito ca olokentī taṃ diṭṭhamattāva pubbasannivāsavasena uppannena pemena mahogheneva ajjhotthaṭahadayā hutvā, “eso me sāmiko”ti tassa upari pupphadāmaṃ khipi . Asurā “amhākaṃ rājā ettakaṃ kālaṃ dhītu anucchavikaṃ alabhitvā idāni labhi, ayamevassa dhītu pitāmahato mahallako anucchaviko”ti lajjamānā apakkamiṃsu. Sakkopi taṃ hatthe gahetvā “sakkohamasmī”ti naditvā ākāse pakkhandi. Asurā “vañcitamhā jarasakkenā”ti taṃ anubandhiṃsu. Mātali, saṅgāhako vejayantarathaṃ āharitvā antarāmagge aṭṭhāsi. Sakko taṃ tattha āropetvā devanagarābhimukho pāyāsi. Athassa sippalivanaṃ sampattakāle rathasaddaṃ sutvā bhītā garuḷapotakā viraviṃsu. Tesaṃ saddaṃ sutvā sakko mātaliṃ pucchi – “ke ete viravantī”ti? “Garuḷapotakā, devā”ti. “Kiṃ kāraṇā”ti? “Rathasaddaṃ sutvā maraṇabhayenā”ti. “Maṃ ekaṃ nissāya ettako dijo rathavegena vicuṇṇito mā nassi, nivattehi rathan”ti. Sopi sindhavasahassassa daṇḍakasaññaṃ datvā rathaṃ nivattesi. Taṃ disvā asurā “jarasakko asurapurato paṭṭhāya palāyanto idāni rathaṃ nivattesi, addhā tena upatthambho laddho bhavissatī”ti nivattetvā āgamanamaggeneva asurapuraṃ pavisitvā puna sīsaṃ na ukkhipiṃsu.

Sakkopi sujaṃ asurakaññaṃ devanagaraṃ netvā aḍḍhateyyānaṃ accharākoṭīnaṃ jeṭṭhikaṭṭhāne ṭhapesi. Sā sakkaṃ varaṃ yāci – “mahārāja, mama imasmiṃ devaloke mātāpitaro vā bhātikabhaginiyo vā natthi, yattha yattha gacchasi, tattha tattha maṃ gahetvāva gaccheyyāsī”ti. So “sādhū”ti tassā paṭiññaṃ adāsi. Tato paṭṭhāya cittapāṭaliyā pupphitāya asurā “amhākaṃ nibbattaṭṭhāne dibbapāricchattakassa pupphanakālo”ti yuddhatthāya saggaṃ abhiruhanti. Sakko heṭṭhāsamudde nāgānaṃ ārakkhaṃ adāsi, tato supaṇṇānaṃ, tato kumbhaṇḍānaṃ, tato yakkhānaṃ. Tato catunnaṃ mahārājānaṃ. Sabbūpari pana upaddavanivattanatthāya devanagaradvāresu vajirahatthā indapaṭimā ṭhapesi. Asurā nāgādayo jinitvā āgatāpi indapaṭimā dūrato disvā “sakko nikkhanto”ti palāyanti. Evaṃ, mahāli, magho māṇavo appamādapaṭipadaṃ paṭipajji. Evaṃ appamatto panesa evarūpaṃ issariyaṃ patvā dvīsu devalokesu rajjaṃ kāresi. Appamādo nāmesa buddhādīhi pasattho. Appamādañhi nissāya sabbesampi lokiyalokuttarānaṃ visesānaṃ adhigamo hotīti vatvā imaṃ gāthamāha –

30.

“Appamādena maghavā, devānaṃ seṭṭhataṃ gato;

Appamādaṃ pasaṃsanti, pamādo garahito sadā”ti.

Tattha appamādenāti macalagāme bhūmippadesasodhanaṃ ādiṃ katvā katena appamādena. Maghavāti idāni “maghavā”tipaññāto magho māṇavo dvinnaṃ devalokānaṃ rājabhāvena devānaṃ seṭṭhataṃ gato. Pasaṃsantīti buddhādayo paṇḍitā appamādameva thomenti vaṇṇayanti. Kiṃ kāraṇā? Sabbesaṃ lokiyalokuttarānaṃ visesānaṃ paṭilābhakāraṇattā. Pamādo garahito sadāti pamādo pana tehi ariyehi niccaṃ garahito nindito. Kiṃ kāraṇā? Sabbavipattīnaṃ mūlabhāvato. Manussadobhaggaṃ vā hi apāyuppatti vā sabbā pamādamūlikāyevāti.

[AI翻译]

7. 摩伽的故事

关于“通过不放逸，摩伽……”这句法句，是导师住在毗舍离附近重阁讲堂时，针对天帝释提桓因而说的。

当时，在毗舍离住着一位名叫摩诃离的离车族人。他听了如来讲说《帝释所问经》（长部2.344等）后，心想：“正等觉者把帝释的成就说得那么伟大，他是亲眼见过才说的呢，还是没见过？他到底了不了解帝释呢？”于是，摩诃离这位离车族人就前往世尊那里。到了之后，顶礼世尊，坐在一旁。坐在一旁的摩诃离问世尊：“世尊，您见过天帝释吗？”“摩诃离，我见过天帝释。”“世尊，那一定只是像帝释的形貌吧。因为，世尊，天帝释是很难见到的。”“摩诃离，我不仅了解帝释，也了解那些让帝释之所以成为帝释的法。因为受持了那些法，帝释才获得了帝释的地位，这些我都了解。”

“摩诃离，天帝释以前做人时，是一个名叫摩伽的青年，因此被称为‘摩伽婆’（Maghavā）。”

“摩诃离，天帝释以前做人时，在城市（pura）布施，因此被称为‘ पुरिंदद’（Purindada， पुर = 城市， दद = 给予者）。”

“摩诃离，天帝释以前做人时，恭敬地（sakkaccaṃ）布施，因此被称为‘释迦’（Sakko）。”

“摩诃离，天帝释以前做人时，布施住所（āvasatha），因此被称为‘伐娑婆’（Vāsavo）。”

“摩诃离，天帝释能在瞬间思考一千（sahassa）件事，因此被称为‘千眼’（Sahassakkho）。”

“摩诃离，天帝释的妻子是名叫苏阇（Sujā）的阿修罗女，因此被称为‘苏阇之夫’（Sujampati）。”

“摩诃离，天帝释统领三十三天诸天，行使主权和统治权，因此被称为‘天帝’（Devānamindo）。”

“摩诃离，天帝释以前做人时，圆满受持了七条誓言（vatapadāni），因为圆满受持了这些，帝释才获得了帝释的地位。是哪七条誓言呢？‘我将终生赡养父母；我将终生尊敬家中长辈；我将终生言语柔和；我将终生不说离间语；我将终生以无污垢、无悭吝之心住家，乐于布施，双手洁净，乐于舍弃，有求必应，乐于分享布施；我将终生说诚实语；我将终生不发怒，即使我生起愤怒，也要迅速将它消除。’摩诃离，天帝释以前做人时，圆满受持了这七条誓言，因为圆满受持了这些，帝释才获得了帝释的地位。”

“赡养父母的人，尊敬家中长辈，

言语柔和亲切，远离离间之语。

致力于除悭吝，诚实调伏愤怒，

这样的人，三十三天的天神们，称他为真正的善人。”（相应部 1.257）

世尊说完：“摩诃离，这就是帝释在做摩伽青年时所做的业”，摩诃离又问：“世尊，摩伽青年是如何修行的呢？”世尊因为他想详细听闻其修行过程，便说：“那么，摩诃离，你仔细听。”于是讲述了过去的故事：

在过去，摩揭陀国有一个叫马查拉的村庄，有个叫摩伽的青年，他去村民劳作的地方，用脚把站立处的土扫平，弄得干净舒适后站在那里。另一个人过来用胳膊推开他，自己站在那里。摩伽没有生气，又找了另一个地方弄干净站着。又有一个人过来用胳膊推开他，自己站在那里。摩伽对他也没有生气，又找了另一个地方弄干净站着。就这样，不断有从家里出来的人用胳膊推开他，把他从站的地方赶走。他想：“这些人都是因为我而得到快乐，这对我来说一定是带来快乐的福业。”第二天，他带了把锄头，把一个打谷场大小的地方弄得干干净净。所有人都到那里去站着。到了冬天，他就给他们生火取暖；夏天，就给他们送水。然后他想：“干净的地方人人都喜欢，没有人会不喜欢。从现在起，我应该到处去把路修平。”于是，他一大早就出门，修平道路，砍掉需要砍掉的树枝并搬走。另一个人看见了问他：“朋友，你在做什么？”“朋友，我在修通往天界的道路。”“那我也来帮你吧。”“好啊，朋友，天界是许多人都向往的，那里充满快乐。”从此，就有了两个人。其他人看见了，同样问过并听了之后，也加入了他们，就这样一个接一个，总共有了三十三个人。他们都拿着锄头等工具修路，走了一由旬、二由旬那么远。

村长看见他们，心想：“这些人不务正业。如果他们去林子里打鱼打猎，或者酿酒喝，或者做些别的类似的事情，我也能捞点好处。”于是派人把他们叫来，问：“你们到处在做什么？”“大人，我们在修通往天界的道路。”“住在家里的人不该做这种事，应该去林子里打鱼打猎，酿酒喝，做各种各样的工作才对。”他们拒绝了他的话。村长反复劝说，他们还是拒绝。村长生气了，想：“我要毁了他们。”于是去到国王那里，说：“大王，我看见一群盗贼结伙横行。”国王说：“去，把他们抓来。”村长照办，把他们全部捆绑起来带到国王面前。国王不加审问就下令：“用大象踩死他们！”摩伽告诫其他人：“朋友们，除了慈心，我们没有别的依靠了。你们对谁都不要起嗔恨心，对国王、村长、踩踏的大象以及我们自己，都要怀着慈心，平等看待。”他们照做了。因为他们慈心的力量，大象甚至不敢靠近。国王听说这事，心想：“看到这么多人，它不敢踩吗？去，用席子把他们盖起来再让大象踩。”但即使盖上席子派去踩踏，大象也远远地就退回来了。

国王听闻此事，心想：“这里面一定有原因。”便把他们召来问道：“孩子们，你们跟着我难道得不到什么好处吗？”“大王，您指的是什么？”“听说你们结伙为盗，在林中横行？”“大王，是谁这么说的？”“是村长，孩子们。”“大王，我们不是盗贼，我们只是在清扫自己通往天界的道路，做了这些那些事。村长想让我们做坏事，我们不听他的话，他生气想害我们，才这样说的。”国王听了他们的话，心生欢喜，说：“孩子们，这头畜生都知道你们的德行，我身为人类却没能了解。请原谅我。”说完，把村长连同他的妻儿都赐给他们做奴隶，把那头大象赐给他们骑乘，那个村庄也赐给他们随意享用。他们想：“我们所做的福业，在这里就看到了果报。”更加欢喜、心意清净，轮流骑着大象出行。他们商议道：“现在我们应该做更多的福业。做什么好呢？在四条大道的交汇处建一个坚固的公共休息大厅吧。”他们请来木匠，开始建造大厅。但因为对女性没有意愿，他们没有把建造这个大厅的功德回向给女性。

摩伽家里有四个女人：难陀、质多、苏达摩、苏阇。其中苏达摩和木匠私下商量，给了他贿赂说：“大哥，请让我在这个大厅里当首功者。”木匠答应说：“好。”于是首先选好用于顶梁（Kaṇṇikā）的树，让它自然枯干，然后刨平、钻孔，做好了顶梁，刻上“此厅名为苏达摩”的字样，用布包好放着。后来，木匠建好大厅，在安装顶梁那天说：“啊呀，各位，有件事我们忘了做了。”“什么事啊？”“顶梁。”“没关系，我们去弄来。”“现在砍树来做来不及了，必须是用事先砍好、刨好、钻好孔准备好的顶梁才行。”“那现在该怎么办？”“如果谁家里有做好了准备出售的顶梁，得去找找看。”他们到处寻找，在苏达摩家里找到了。即使出价一千，她也不肯卖。她说：“如果你们让我分享建厅的功德，我就给你们。”但他们说：“我们不把功德分给女人。”

这时木匠对他们说：“各位，你们说什么呢？除了梵天界，没有哪个地方是没有女人的。把顶梁拿来吧。这样我们的工作才能完成。”他们说：“好。”于是拿了顶梁，建好了大厅，并把它分成三部分。一部分给权贵住，一部分给穷人住，一部分给病人住。三十三个人准备了三十三个座位（木板），并给了大象一个指示：“有客人来，坐在谁铺的座位上，你就把他带到那个座位主人的家里去安置。他脚部的护理、背部的按摩、饮水、食物、住宿等所有事情，都由座位主人负责。”大象就把来的客人带到相应座位主人的家里。那人就在当天负责照顾客人。摩伽在大厅不远处种了一棵翅状决明树（Koviḷāra），在树下铺了一块石板。进入大厅的人们看到顶梁，读上面的字，都说：“这个大厅叫苏达摩。”那三十三个人的名字却不为人知。难陀想：“这些人建大厅，不让我们分享功德。苏达摩凭自己的聪明做了顶梁，分享了功德。我也该做点什么。做什么好呢？”她转念一想：“来大厅的人应该有水喝，有水洗澡才行。我来让人挖个池塘吧。”于是她造了一个池塘。质多想：“苏达摩贡献了顶梁，难陀造了池塘。我也该做点什么。做什么好呢？”她转念一想：“来大厅的人喝完水、洗完澡，离开的时候也应该能戴上花环再走。我来造个花园吧。”于是她造了一个美丽的花园。那个花园里几乎没有什么花果树木是找不到的。

而苏阇则想：“我是摩伽的表妹，也是他的侍女。他做的事就是我的事，我做的事也是他的事。”于是她什么也没做，只是打扮自己，虚度光阴。摩伽则奉行赡养父母、尊敬族中长辈、言语诚实、言语柔和、不粗恶语、不两舌、消除悭吝、不发怒这七条誓言，圆满完成后——

“赡养父母的人，尊敬家中长辈，

言语柔和亲切，远离离间之语。

致力于除悭吝，诚实调伏愤怒，

这样的人，三十三天的天神们，称他为真正的善人。”（相应部 1.257）

就这样达到了被称赞的境界，寿命终结时，投生在三十三天界，成为天帝释。他的那些同伴也投生在那里。木匠则投生为毗首羯摩天子。当时，三十三天界住着阿修罗。他们听说“有新的天子诞生了”，便准备了天界的饮料。帝释示意自己的随从不要喝。阿修罗们喝了天界的饮料后都醉了。帝释想：“我为什么要和这些人共享王国呢？”便示意随从抓住他们的脚，把他们扔进了大海。他们头朝下掉进了海里。凭借他们的福德力，在须弥山脚下出现了阿修罗宫殿，以及一棵名叫“奇塔 pāṭali”的树。

在天神与阿修罗的战争中，阿修罗战败后，一个纵横一万由旬的三十三天城出现了。这座城从东门到西门相距一万由旬，从南门到北门也是如此。城有一千个门，装饰着园林和池塘。城中央，因大厅（人间的功德）的果报，升起了一座高七百由旬、七宝构成、名为“毗阇延陀”的宫殿，宫殿装饰着三百由旬高的旗帜。金杆上有摩尼宝旗，摩尼宝杆上有金旗；珊瑚杆上有珍珠旗，珍珠杆上有珊瑚旗；七宝杆上有七宝旗，中间立着的旗帜高达三百由旬。就这样，由大厅的果报，一座高一千由旬、完全由七宝构成的宫殿出现了。由翅状决明树的果报，周围三百由旬的波利质多树（Pāricchattaka）出现了。由石板的果报，在波利质多树下出现了一块长六十由旬、宽五十由旬、厚十五由旬、颜色如赤红毛毯（由Jayasumana花染成）的“般度甘巴拉”石座（Paṇḍukambalasilā）。坐上去的时候，半个身体会陷进去；站起来的时候，凹陷处又会填满。

那头大象则投生为名叫“伊拉瓦那”（Erāvaṇa）的天子。天界是没有畜生道的。因此，当他要外出游玩时，就变化形象，成为一头高达一百五十由旬、名为伊拉瓦那的大象。为了那三十三个人，他化现出三十三个头（kumbha，此处或指象头上的肉髻或隆起处），每个周长三俱卢舍半（约15公里），在所有头的中央，为帝释化现了一个名为“善见”（Sudassana）的三十由旬大的头。头顶上有一个十二由旬大的宝石华盖。华盖内外，有七宝构成、一由旬高的旗帜竖立着。边缘垂挂着铃铛网，微风吹过时，发出像五种乐器合奏的、混合着天界歌声般的声音。华盖中央为帝释设有一个一由旬大的摩尼宝座，帝释就坐在那里。三十三位天子坐在自己头上的宝石宝座上。三十三个头的每一个头上，又化现出七对象牙。每一对象牙长五十由旬。每一对象牙上，又有七个池塘。每个池塘里有七丛莲花。每丛莲花上有七朵花。每朵花上有七片花瓣。每片花瓣上，有七位天女在跳舞。就这样，在周围五十由旬的范围内，仅仅在大象的牙齿上，就有歌舞表演。天帝释享受着如此盛大的荣耀。

苏达摩死后也投生在那里。为她出现了名为“善法堂”（Sudhammā）的天界会议厅，占地九百由旬。据说没有比那里更令人愉悦的地方了，每个月的八斋日，都在那里听闻佛法。直到今天，人们看到某个宜人的地方，还会说“像善法堂一样”。难陀死后也投生在那里，为她出现了名为“难陀”（Nandā）的五百由旬大的池塘。质多死后也投生在那里，为她也出现了名为“质多拉达林”（Cittalatāvana）的五百由旬大的园林，据说天子们在看到投生预兆后，会被带到那里迷惑心神。而苏阇死后，却投生在某个山洞里，成了一只白鹭。帝释观察他的侍女们投生何处时，心想：“苏达摩生在这里了，难陀和质多也是。苏阇到底生在哪里了呢？”发现她投生在那里后，想：“这个愚笨的女人，没做什么功德，现在投生到畜生道了。现在应该让她做些功德，把她带到这里来才行。”于是他变化形象，扮作陌生人的样子来到她面前，问道：“你在这里做什么呢？”“请问您是谁，主人？”“我是你的丈夫摩伽。”“主人，您投生在哪里了？”“我投生在三十三天界。”“那您知道您的女伴们投生在哪里吗？”“不知道，主人。”“她们也都投生在我这里。你会见到她们的。”“我怎么去那里呢？”帝释说：“我带你去。”便把她放在手掌上，带到天界，放在难陀池塘边，然后告诉另外三位：“你们去看看你们的同伴苏阇吧。”“天帝，她在哪里？”“她在难陀池塘边。”那三位也去了，（看到白鹭后）嘲笑道：“哎呀，姐姐这样打扮自己的果报就是这样啊！看看她现在的嘴，看看她的脚，看看她的腿，她的身体可真好看啊！”戏弄一番后就离开了。

帝释又来到她身边，问：“见到你的同伴了吗？”她说：“见到了，她们嘲笑了我一番就走了。还是把我带回原来的地方吧。”帝释就把她带回原来的地方，放进水里，问：“看到她们的福报了吗？”“看到了，天帝。”“你也应该想办法投生到那里去。”“我该怎么做，天帝？”“你能遵守我给你的教诲吗？”“我能遵守，天帝。”于是帝释传授给她五戒，说：“要不放逸地守护。”然后就离开了。她从此以后，只寻找自然死亡的鱼来吃。过了几天，帝释为了考验她，来到她面前，像一条死鱼一样仰卧在沙滩上。她看到后，以为是死鱼，就抓住了它。当她要吞咽时，鱼摆动了尾巴。她想：“是活鱼。”就把鱼放回了水里。帝释过了一会儿，又在她面前仰卧着。她又以为是死鱼，抓住它，吞咽时，鱼的尾尖又动了。她看到后想：“是活鱼。”又把它放了。帝释这样考验了她三次，确认她“很好地守护着戒律”，便让她知道自己的身份，说：“我是来考验你的。你很好地守护着戒律。这样守护下去，不久之后你就会投生到我身边。要不放逸啊。”说完便离开了。

她从此以后，有时能找到自然死亡的鱼，有时找不到。找不到食物，过了几天就饿死了。因为持戒的果报，她投生在波罗奈城一个陶工的女儿。在她大约十五六岁的时候，帝释想：“她到底投生在哪里了呢？”观察后发现了她，心想：“现在我该去那里了。”他用七种看似黄瓜（eḷāluka）的珍宝装满一辆车，驾着车进入波罗奈城，沿街叫卖：“各位父老乡亲，买黄瓜咯，买黄瓜咯！”有人拿着绿豆、豆子等东西来买，他说：“我不收钱卖。”人们问：“那你怎么卖？”他说：“我送给持戒的女人。”人们问：“主人，戒律是什么样的？是黑色的，还是蓝色之类的颜色？”“你们连‘戒律是什么样的’都不知道，怎么能守护它呢？我是要送给持戒的女人的。”有人说：“主人，那个陶工的女儿，她到处说‘我持戒’，给她吧。”她也对帝释说：“那么，主人，请给我吧。”“你是谁？”“我是从未违犯五戒的人。”“这些就是我为你带来的。”帝释驾着车来到她家，用一种别人无法拿走的方式，把看似黄瓜的天赐财宝给了她，并让她知道了自己的身份，说：“这是你生活的资财。要将五戒持守得无缺无损。”说完便离开了。

她死后，投生在阿修罗界，成为阿修罗王的女儿，生在了帝释的敌人家中。但因为在两次生命中都很好地守护了戒律，她长得非常美丽，肤色金黄，具有非凡的美貌。阿修罗王毗摩质多罗（Vepacitti）对前来求婚的阿修罗们说：“你们配不上我的女儿。”不肯把她嫁给任何人，说：“我的女儿会自己选择配得上她的丈夫。”于是召集了阿修罗军队，把一个花环交到女儿手中，说：“去选择配得上你的丈夫吧。”就在那时，帝释观察到她投生的处所，知道了这件事，心想：“现在我该去把她接来了。”于是化身为一个年老的阿修罗，来到集会的边缘站着。她左看右看，一见到他，宿世因缘引发的爱意如洪水般涌上心头，想：“这才是我丈夫。”便把花环抛向他。阿修罗们心想：“我们的王这么久都找不到配得上女儿的人，现在找到了，就是这个比她祖父还老的老头配得上她。”都羞愧地离开了。帝释抓住她的手，喊道：“我是帝释！”便飞向空中。阿修罗们喊道：“我们被老帝释骗了！”便追了上去。帝释的御者摩多利（Mātali）驾着毗阇延陀战车赶来，停在半路上。帝释让她上了车，向天城飞去。当他们到达金毗罗林（Sippalivana）时，林中的迦楼罗雏鸟听到车声，惊恐地尖叫起来。帝释听到声音，问摩多利：“那些尖叫的是谁？”“是迦楼罗的雏鸟，天帝。”“为什么尖叫？”“听到车声，害怕死亡。”“不能因为我一个人，让这么多鸟被车轮碾死。把车调头！”摩多利接到指令，用鞭子示意千匹骏马，调转了车头。阿修罗们看到后想：“老帝释从阿修罗城一路逃跑，现在却调转车头，一定是有援兵到了！”于是他们也调转方向，沿着来路逃回阿修罗城，再也不敢抬头了。

帝释把阿修罗女苏阇带回天城，立她为两亿五千万天女之首。她向帝释请求一个恩典：“大王，我在这天界没有父母，也没有兄弟姐妹。无论您去哪里，请一定带上我一起去。”帝释说：“好。”答应了她。从此以后，每当奇塔 pāṭali 树开花时，阿修罗们就认为“我们出生地的神圣波利质多树开花了”，便会为了战斗而登上天界。帝释在下方的海洋布置了那迦（龙）守护，然后是金翅鸟（迦楼罗），然后是鸠盘荼，然后是夜叉，然后是四大天王。在最上方，为了消除灾祸，在天城的门口安放了手持金刚杵的帝释雕像。阿修罗们即使打败了那迦等守护者，远远看到帝释雕像，也会以为“帝释出来了”，便逃跑了。就这样，摩诃离，摩伽青年奉行了不放逸之道。这位不放逸者获得了如此的权势，统治了两个天界。不放逸确实是受到佛陀等圣者称赞的。依靠不放逸，一切世间和出世间的殊胜成就都能证得。说完这个故事，世尊诵出此偈：

30.

“Appamādena maghavā, devānaṃ seṭṭhataṃ gato;

Appamādaṃ pasaṃsanti, pamādo garahito sadā”ti.

此中，“appamādena”（通过不放逸）：指从在马查拉村清扫地面开始所行的不放逸。“Maghavā”（摩伽婆）：指现在被称为“摩伽婆”的摩伽青年，因成为两天界之王而达到了诸天的最高地位（seṭṭhataṃ gato）。“Pasaṃsanti”（赞扬）：指佛陀等智者都称赞、赞美不放逸。为什么？因为它是获得一切世间和出世间殊胜成就的原因。“Pamādo garahito sadā”（放逸总是受到指责）：而放逸则常被那些圣者所指责、谴责。为什么？因为它是

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/2. Appamādavagga 不放逸品 (Dhp 2, 21-32)”

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【经名】 2.8 Aññatarabhikkhuvatthu 智慧之火 (Dhp 2.8, 31)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

31.

Appamādarato bhikkhu, pamāde bhayadassi vā;

Saṃyojanaṃ aṇuṃ thūlaṃ, ḍahaṃ aggīva gacchati.

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三一 比丘乐于不放逸，又害怕放逸，犹如猛烈的火焰，烧除大大小小的束缚。

☸.....................................................................

智慧之火

精进的比丘，害怕放逸而勇猛精进，

犹如大火，烧尽一切结。 (偈 31)

有一位比丘得到佛陀给他的观想题目后，就到森林里去禅修。虽然努力修持，但却只有非常小的进展。他感到沮丧、挫折而返回祇树给孤独园，希望佛陀能给他进一步的指引。路上，他遇见熊熊大火，于是就跑到山上去观察火势。正当火势蔓延时，他突然领悟到，就像火烧毁一切东西，究竟智慧也会解除生命中大大小小的束缚。

这时候，佛陀明了这位比丘的意念，就放光，出现在比丘面前，告诉他：“你现在的思考方向是正确的，继续努力吧！就如大火烧毁一切障碍，保持正念的比丘解除所有的结。”这位比丘听完佛陀的说法后，正念现前，思考佛陀的告诫，不久之后，就证得阿罗汉果。

有十种结（束缚）：身见、疑、戒禁取、贪、瞋、色爱、无色爱、慢、掉举和无明。前五项称为五下分结，较轻微，后五项则称为五上分结，较严重，一旦证得预流果，则解脱五下分结中的前三项，其余二项则在证得一来果时，会减轻，但证得不还果时，才会涤除殆尽。五上分结则只有证得阿罗汉果后，才能予以涤除。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

8. Aññatarabhikkhuvatthu

Appamādarato bhikkhūti imaṃ dhammadesanaṃ satthā jetavane viharanto aññataraṃ bhikkhuṃ ārabbha kathesi.

So kira satthu santike yāva arahattā kammaṭṭhānaṃ kathāpetvā araññaṃ pavisitvā ghaṭento vāyamanto arahattaṃ pattuṃ nāsakkhi. So “visesetvā kammaṭṭhānaṃ kathāpessāmī”ti tato nikkhamitvā satthu santikaṃ āgacchanto antarāmagge mahantaṃ dāvaggiṃ uṭṭhitaṃ disvā vegena ekaṃ muṇḍapabbatamatthakaṃ abhiruyha nisinno araññaṃ ḍayhamānaṃ aggiṃ disvā ārammaṇaṃ gaṇhi – “yathā ayaṃ aggi mahantāni ca khuddakāni ca upādānāni ḍahanto gacchati, evaṃ ariyamaggañāṇaggināpi mahantāni ca khuddakāni ca saṃyojanāni ḍahantena gantabbaṃ bhavissatī”ti. Satthā gandhakuṭiyaṃ nisinnova tassa cittācāraṃ ñatvā, “evameva, bhikkhu, mahantānipi khuddakānipi upādānāni viya imesaṃ sattānaṃ abbhantare uppajjamānāni aṇuṃthūlāni saṃyojanāni, tāni ñāṇagginā jhāpetvā abhabbuppattikāni kātuṃ vaṭṭatī”ti vatvā obhāsaṃ vissajjetvā tassa bhikkhuno abhimukhe nisinno viya paññāyamāno imaṃ obhāsagāthamāha –

31.

“Appamādarato bhikkhu, pamāde bhayadassi vā;

Saṃyojanaṃ aṇuṃ thūlaṃ, ḍahaṃ aggīva gacchatī”ti.

Tattha appamādaratoti appamāde rato abhirato, appamādena vītināmentoti attho. Pamāde bhayadassi vāti nirayuppattiādikaṃ pamāde bhayaṃ bhayato passanto, tāsaṃ vā uppattīnaṃ mūlattā pamādaṃ bhayato passanto. Saṃyojananti vaṭṭadukkhena saddhiṃ yojanaṃ bandhanaṃ pajānaṃ vaṭṭe osīdāpanasamatthaṃ dasavidhaṃ saṃyojanaṃ. Aṇuṃ thūlanti mahantañca khuddakañca. Ḍahaṃ aggīva gacchatīti yathā ayaṃ aggī etaṃ mahantañca khuddakañca upādānaṃ ḍahantova gacchati. Evameso appamādarato bhikkhu appamādādhigatena ñāṇagginā etaṃ saṃyojanaṃ ḍahanto abhabbuppattikaṃ karonto gacchatīti attho.

Gāthāpariyosāne so bhikkhu yathānisinnova sabbasaṃyojanāni jhāpetvā saha paṭisambhidāhi arahattaṃ patvā ākāsenāgantvā tathāgatassa suvaṇṇavaṇṇaṃ sarīraṃ thometvā vaṇṇetvā vandamānova pakkāmīti.

Aññatarabhikkhuvatthu aṭṭhamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/2. Appamādavagga 不放逸品 (Dhp 2, 21-32)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.9 Nigamavāsitissattheravatthu 尼珈玛西提舍比丘 (Dhp 2.9, 32)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

32.

Appamādarato bhikkhu, pamāde bhayadassi vā;

Abhabbo parihānāya, nibbānasseva santike.

Appamādavaggo dutiyo niṭṭhito.

☸---------------------------------------------------------------------

三二 比丘乐于不放逸，又害怕放逸，他既然接近涅槃，就绝不会有退堕的事情。

☸.....................................................................

知足的比丘

精进的比丘，唯恐放逸，

所以不容易堕落，而趋近涅槃。 (偈 32)

尼珈玛西提舍出生在舍卫城附近的一个小村庄，并且在当地长大。出家之后，他过着非常简单的日子。化缘时，他就到原来亲友居住的村子，并随缘接受人家的布施。他避免参加大的仪式、庆典，甚至给孤独长者与憍萨罗国波斯匿王举办的大型布施，他也没有参加。

其他比丘渐渐议论纷纷。他们指责他只接近亲人，而不喜参加大型布施等等。这些比丘并且向佛陀报告这件事，佛陀就召唤他来，让他自己解释。他说虽然他常回故乡，但只是去化缘，而且只要有足够的食物，不管食物可口与否，他就离开。听完他的解释后，佛陀当着其他比丘面前称赞他。佛陀也告诫比丘们，需求少，知足地过日子符合所有圣者和佛陀的教诲。同时，所有的比丘应效法尼珈玛西提舍。佛陀进一步叙述鹦鹉王的故事：

从前，鹦鹉王和很多的子民住在恒河岸边的无花果树林里。后来，无花果全被吃光了，所有的鹦鹉也就离开林子。只有鹦鹉王留下来，但不管剩下来的东西是嫩芽、叶子或树皮，他都很满足。帝释知道这件事后，想测试鹦鹉王的德行，就运用神通力量使无花果树枯萎。然后，和皇后一起变化成鹅，来到无花果林，问鹦鹉王何以不离开年迈、枯萎，无法再长出大量果实的无花果树呢？

鹦鹉王回答道：“我没有离开，是出于感激的心。只要有足够的食物维持生命，我就不会背弃这树林。”

帝释大受感动，就恢复并且透露自己的身份。同时，从恒河中取水，洒在无花果上，使它们恢复生机。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

9. Nigamavāsitissattheravatthu

Appamādaratoti imaṃ dhammadesanaṃ satthā jetavane viharanto nigamavāsitissattheraṃ nāma ārabbha kathesi.

Ekasmiñhi sāvatthito avidūre nigamagāme jātasaṃvaḍḍho eko kulaputto satthu sāsane pabbajitvā laddhūpasampado “nigamavāsitissatthero nāma appiccho santuṭṭho pavivitto āraddhavīriyo”ti paññāyi. So nibaddhaṃ ñātigāmeyeva piṇḍāya vicarati. Anāthapiṇḍikādīsu mahādānāni karontesu, pasenadikosale asadisadānaṃ karontepi sāvatthiṃ nāgacchati. Bhikkhū “ayaṃ nigamavāsitissatthero uṭṭhāya samuṭṭhāya ñātisaṃsaṭṭho viharati, anāthapiṇḍikādīsu mahādānādīni karontesu, pasenadikosale asadisadānaṃ karontepi neva āgacchatī”ti kathaṃ samuṭṭhāpetvā satthu ārocayiṃsu. Satthā taṃ pakkosāpetvā, “saccaṃ kira tvaṃ, bhikkhu, evaṃ karosī”ti pucchitvā, “natthi, bhante, mayhaṃ ñātisaṃsaggo, ahaṃ ete manusse nissāya ajjhoharaṇīyamattaṃ āhāraṃ labhāmi lūkhe vā paṇīte vā. Yāpanamatte laddhe puna kiṃ āhārapariyesanenāti na gacchāmi, ñātīhi pana me saṃsaggo nāma natthi, bhante”ti vutte satthā pakatiyāpi tassa ajjhāsayaṃ vijānanto – “sādhu sādhu, bhikkhū”ti tassa sādhukāraṃ datvā, “anacchariyaṃ kho panetaṃ bhikkhu, yaṃ tvaṃ mādisaṃ ācariyaṃ labhitvā appiccho ahosi. Ayañhi appicchatā nāma mama tanti, mama paveṇī”ti vatvā bhikkhūhi yācito atītaṃ āhari –

Atīte himavante gaṅgātīre ekasmiṃ udumbaravane anekasahassā suvā vasiṃsu. Tatreko suvarājā attano nivāsarukkhassa phalesu khīṇesu yaṃ yadeva avasiṭṭhaṃ hoti aṅkuro vā pattaṃ vā taco vā, taṃ taṃ khāditvā gaṅgāyaṃ pānīyaṃ pivitvā paramappiccho santuṭṭho hutvā aññattha na gacchati. Tassa appicchasantuṭṭhabhāvaguṇena sakkassa bhavanaṃ kampi. Sakko āvajjamāno taṃ disvā tassa vīmaṃsanatthaṃ attano ānubhāvena taṃ rukkhaṃ sukkhāpesi. Rukkho obhaggo khāṇumatto chiddāvachiddova hutvā vāte paharante ākoṭito viya saddaṃ nicchārento aṭṭhāsi. Tassa chiddehi cuṇṇāni nikkhamanti. Suvarājā tāni khāditvā gaṅgāyaṃ pānīyaṃ pivitvā aññattha agantvā vātātapaṃ agaṇetvā udumbarakhāṇumatthake nisīdati. Sakko tassa paramappicchabhāvaṃ ñatvā, “mittadhammaguṇaṃ kathāpetvā varamassa datvā udumbaraṃ amataphalaṃ katvā āgamissāmī”ti eko haṃsarājā hutvā sujaṃ asurakaññaṃ purato katvā udumbaravanaṃ gantvā avidūre ekassa rukkhassa sākhāya nisīditvā tena saddhiṃ kathento imaṃ gāthamāha –

“Santi rukkhā haripattā, dumānekaphalā bahū;

Kasmā nu sukkhe koḷāpe, suvassa nirato mano”ti. (jā. 1.9.30);

Sabbaṃ suvajātakaṃ navakanipāte āgatanayeneva vitthāretabbaṃ. Aṭṭhuppattiyeva hi tattha ca idha ca nānā, sesaṃ tādisameva. Satthā imaṃ dhammadesanaṃ āharitvā, “tadā sakko ānando ahosi, suvarājā ahamevā”ti vatvā, “evaṃ, bhikkhave, appicchatā nāmesā mama tanti, mama paveṇī, anacchariyā mama puttassa nigamavāsitissassa mādisaṃ ācariyaṃ labhitvā appicchatā, bhikkhunā nāma nigamavāsitissena viya appiccheneva bhavitabbaṃ. Evarūpo hi bhikkhu abhabbo samathavipassanādhammehi vā maggaphalehi vā parihānāya, aññadatthu nibbānasseva santike hotī”ti vatvā imaṃ gāthamāha –

32.

“Appamādarato bhikkhu, pamāde bhayadassi vā;

Abhabbo parihānāya, nibbānasseva santike”ti.

Tattha abhabbo parihānāyāti so evarūpo bhikkhu samathavipassanādhammehi vā maggaphalehi vā parihānāya abhabbo, nāpi pattehi parihāyati, na appattāni na pāpuṇāti. Nibbānasseva santiketi kilesaparinibbānassapi anupādāparinibbānassāpi santikeyevāti.

Gāthāpariyosāne nigamavāsitissatthero saha paṭisambhidāhi arahattaṃ pāpuṇi. Aññepi bahū sotāpannādayo ahesuṃ. Mahājanassa sātthikā dhammadesanā jātāti.

Nigamavāsitissattheravatthu navamaṃ.

Appamādavaggavaṇṇanā niṭṭhitā. Dutiyo vaggo.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/3. Cittavagga 心品 (Dhp 3, 33-43)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1 Meghiyattheravatthu 弥醯比丘 (Dhp 3.1, 33-34)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Cittavaggo

33.

Phandanaṃ capalaṃ cittaṃ, dūrakkhaṃ [durakkhaṃ (sabbattha)] dunnivārayaṃ;

Ujuṃ karoti medhāvī, usukārova tejanaṃ.

☸---------------------------------------------------------------------

三 心品

三三 摇动变易的心，难以防护难以制服，智者使其调直，如同工匠矫直箭杆。

☸.....................................................................

无法控制心念的弥醯

心念飘忽不定，难以制服，

智者调服心念，一如工匠使箭笔直一般。 (偈 33)

☸*********************************************************************

34.

Vārijova thale khitto, okamokataubbhato;

Pariphandatidaṃ cittaṃ, māradheyyaṃ pahātave.

☸---------------------------------------------------------------------

三四 如同离开水的鱼，被丢弃投掷在陆地上，这个心如此战栗不已，是为了要脱离魔罗的领域。

☸.....................................................................

人心如同被丢弃在地上的鱼，躁动不安，

所以人应该远离贪爱。 (偈 34)

弥醯比丘有一次在化缘后返回精舍的路上，看见一处美丽、舒适的芒果园。他认为是禅修的好地方，就请求佛陀答应他去那里禅修。佛陀要他过一阵子再说，因为佛陀明白光凭对一个地方的喜欢，无助于他的禅修。但弥醯急躁难耐，一次又一次地恳求，最后，佛陀只好答应他。

弥醯就到该芒果园去，并且坐在树下禅修。虽然整天禅修，但心意纷乱，所以毫无进展，傍晚时分，他就回精舍，向佛陀说他一直受到各式各样精神烦恼的干扰。

佛陀告诫他，就是因为心容易受到刺激而且易变，所以应随时随地，以恰当的方法控制内心。弥醯正念现前地思考佛陀的教诲后，证得初果。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

3. Cittavaggo

1. Meghiyattheravatthu

Phandanaṃcapalaṃ cittanti imaṃ dhammadesanaṃ satthā cālikāya pabbate viharanto āyasmantaṃ meghiyaṃ ārabbha kathesi.

Tassa vatthuṃ vibhāvanatthaṃ sabbaṃ meghiyasuttantaṃ (udā. 31) vitthāretabbaṃ. Satthā pana tīhi vitakkehi anvāsattatāya tasmiṃ ambavane padhānaṃ anuyuñjituṃ asakkuṇitvā āgataṃ meghiyattheraṃ āmantetvā, “atibhāriyaṃ te, meghiya, kataṃ ‘āgamehi tāva, meghiya, ekakomhi yāva aññopi koci bhikkhu āgacchatī’ti maṃ yācantaṃ ekakaṃ pahāya gacchantena bhikkhunā nāma evaṃ cittavasikena bhavituṃ na vaṭṭati, cittaṃ nāmetaṃ lahukaṃ, taṃ attano vase vattetuṃ vaṭṭatī”ti vatvā imā dve gāthā abhāsi –

33.

“Phandanaṃ capalaṃ cittaṃ, dūrakkhaṃ dunnivārayaṃ;

Ujuṃ karoti medhāvī, usukārova tejanaṃ.

34.

“Vārijova thale khitto, okamokataubbhato;

Paripphandatidaṃ cittaṃ, māradheyyaṃ pahātave”ti.

Tattha phandananti rūpādīsu ārammaṇesu vipphandamānaṃ. Capalanti ekairiyāpathena asaṇṭhahanto gāmadārako viya ekasmiṃ ārammaṇe asaṇṭhahanato capalaṃ. Cittanti viññāṇaṃ, bhūmivatthuārammaṇakiriyādivicittatāya panetaṃ “cittan”ti vuttaṃ. Dūrakkhanti kiṭṭhasambādhe ṭhāne kiṭṭhakhādakagoṇaṃ viya ekekasmiṃ sappāyārammaṇeyeva duṭṭhapanato dūrakkhaṃ. Dunnivārayanti visabhāgārammaṇaṃ gacchantaṃ paṭisedhetuṃ dukkhattā dunnivārayaṃ. Usukārova tejananti yathā nāma usukāro araññato ekaṃ vaṅkadaṇḍakaṃ āharitvā nittacaṃ katvā kañjiyatelena makkhetvā aṅgārakapalle tāpetvā rukkhālake uppīḷetvā nivaṅkaṃ ujuṃ vālavijjhanayoggaṃ karoti, katvā ca pana rājarājamahāmattānaṃ sippaṃ dassetvā mahantaṃ sakkārasammānaṃ labhati, evameva medhāvī paṇḍito viññū puriso phandanādisabhāvametaṃ cittaṃ dhutaṅgāraññāvāsavasena, nittacaṃ apagataoḷārikakilesaṃ katvā saddhāsinehena temetvā kāyikacetasikavīriyena tāpetvā samathavipassanālake uppīḷetvā ujuṃ akuṭilaṃ nibbisevanaṃ karoti, katvā ca pana saṅkhāre sammasitvā mahantaṃ avijjakkhandhaṃ padāletvā, “tisso vijjā, cha abhiññā, nava lokuttaradhamme”ti imaṃ visesaṃ hatthagatameva katvā aggadakkhiṇeyyabhāvaṃ labhati.

Vārijovāti maccho viya, thale khittoti hatthena vā pādena vā jālādīnaṃ vā aññatarena thale chaḍḍito. Okamokataubbhatoti “okapuṇṇehi cīvarehī”ti ettha (mahāva. 306) udakaṃ okaṃ, “okaṃ pahāya aniketasārī”ti ettha (su. ni. 850) ālayo, ettha ubhayampi labbhati. “Okamokataubbhato”ti hi ettha okamokatoti udakasaṅkhātā ālayāti ayamattho. Ubbhatoti uddhaṭo. Paripphandatidaṃ cittanti yathā so udakālayato ubbhato thale khitto maccho udakaṃ alabhanto paripphandati, evamidaṃ pañcakāmaguṇālayābhirataṃ cittaṃ tato uddharitvā māradheyyasaṅkhātaṃ vaṭṭaṃ pahātuṃ vipassanākammaṭṭhāne khittaṃ kāyikacetasikavīriyena santāpiyamānaṃ paripphandati, saṇṭhātuṃ na sakkoti. Evaṃ santepi dhuraṃ anikkhipitvā medhāvī puggalo taṃ vuttanayeneva ujuṃ kammaniyaṃ karotīti attho. Aparo nayo – idaṃ māradheyyaṃ kilesavaṭṭaṃ avijahitvā ṭhitaṃ cittaṃ so vārijo viya paripphandati, tasmā māradheyyaṃ pahātave, yena kilesavaṭṭasaṅkhātena māradheyyeneva paripphandati, taṃ pahātabbanti.

Gāthāpariyosāne meghiyatthero sotāpattiphale patiṭṭhito, aññepi bahū sotāpannādayo jātāti.

Meghiyattheravatthu paṭhamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/3. Cittavagga 心品 (Dhp 3, 33-43)”

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【经名】 3.2 Aññatarabhikkhuvatthu 洞察他人内心 (Dhp 3.2, 35)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

35.

Dunniggahassa lahuno, yatthakāmanipātino;

Cittassa damatho sādhu, cittaṃ dantaṃ sukhāvahaṃ.

☸---------------------------------------------------------------------

三十五 心念轻快难捕捉，随欲望流转；善哉调伏心念，已调伏的心带来安乐。

☸.....................................................................

能够洞察他人内心的女士

心难以调伏，轻浮躁动，随欲望流转；

智者应当调御心，调伏了的心使人安乐。

有一次，六十位比丘分别从佛陀得到禅修观想的主题后，到一座山脚下的村落去禅修。村长的母亲玛蒂迦玛塔，供养他们所需的食物，并且为他们兴建一座遮雨棚，方便他们在雨季时仍然可以停留在村落里。一天，她请求这些比丘指导她禅修观想。他们就教导她观想身体的三十二相，并从中去理解色身的无常变化和“我执”的虚幻。她非常努力地禅修观想，因而比这些比丘更早证得三果，并且具有超凡的神通力量。

通过她的天眼通，她明白这些比丘尚未证果，也知道他们都有证得阿罗汉果的潜力，但需要足够的食物，因为脆弱的身体无法使心发挥最佳的功能。所以她提供他们营养的食物，由于有营养的食物和正精进，他们因而正念具足，而证得阿罗汉果。

雨季结束后，他们就回去祇树给孤独园，佛陀当时正驻锡在那里。他们向佛陀报告说他们身体健康，而且环境良好，也不用担心食物不足的情形。他们也说玛蒂迦玛塔明白他们的心念，而提供非常营养的食物给他们，这些食物在维持色身健康是必要的，而健康的身体是保持精神专注的重要因素。

有一位比丘听他们说起玛蒂迦玛塔的所作所为后，决定也要前去该村落。所以他在得到佛陀给予的禅修观想主题之后，就到该村落去。玛蒂迦玛塔也供给祂想要的一切东西，当祂想要某些东西时，玛蒂迦玛塔就亲身带这些东西前来给祂。有一次，祂用完食物后，请教玛蒂迦玛塔是否真正能洞察别人的心念，她不直接回答，却说：“能明白他人心念的人，其言行举止是如此如此的。”这时候，这比丘想到：“如果我像一般众生有不纯净的念头，而她也真的能洞悉他人心念的话，她一定会鄙视我的。”有了这种想法后，祂对玛蒂迦玛塔有种莫名的害怕而决定回祇树给孤独园。祂向佛陀报告说，因为害怕玛蒂迦玛塔会侦测到祂内心不纯净的念头，所以无法继续停留在该村落。佛陀告诫祂，只要专注在一件事上，那就是调伏内心。佛陀要祂再回该村落去。但不可胡思乱想，只要专心禅修观想就好。这比丘就再度回该村落去，玛蒂迦玛塔也一如供养前次比丘们一样地提供祂食物，使祂能够心无牵挂地禅修观想。所以，在短短的时日后，祂也涤清心念而证得阿罗汉果。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

[AI翻译]

2. 关于某位比丘的故事

“难以控制、轻快”这句法句教导，是导师在舍卫城的祇园精舍时，针对某位比丘而说的。

据说，在拘萨罗国境内，山脚下有一个人口稠密的村庄，名叫玛提咖村。有一天，大约六十位比丘从导师那里获得了直至阿罗汉果的禅修业处指导后，前往那个村庄乞食。当时，村主名叫玛提咖，他的母亲看到比丘们，便请他们在家中坐下，用各种美味的粥和饭食供养他们，然后问道：“尊者们，打算去哪里？”比丘们回答：“去一个舒适的地方，大优婆夷。”她心想：“看来尊者们是在寻找雨安居的住所。”于是她顶礼比丘们的脚下说：“尊者们，如果你们这个三月雨季愿意住在这里，我愿意受持三皈五戒，并奉行布萨。”比丘们想：“依靠这位优婆夷，我们就能不费力地获得饮食，从而能够致力于解脱生死轮回。”于是他们同意了。她为他们修整了住所寺院并提供给他们。

他们住在那里时，有一天聚集在一起互相劝诫：“道友们，我们不应放逸行事。对我们来说，八大（热）地狱就像自己家一样，门是敞开的。我们是从健在的佛陀那里获得了禅修业处才来的。像佛陀这样的觉者，即使是狡诈地紧随其后，也无法取悦；只有依照他的意愿行事，才能取悦。你们要不放逸！两人不应同处一地站立或坐下。只有在傍晚照顾长老的时间和早上乞食的时间，我们才聚集在一起；其余时间，两人不可共处。再者，如果有比丘身体不适，来到寺院中心敲响犍椎（小钟），听到犍椎信号后，大家要过来为他准备医药。”

他们这样约定后住在那里。有一天，那位优婆夷让人带着酥油、糖蜜等物品，在仆从的簇拥下，傍晚时分来到寺院。她在寺院中心没有看到比丘们，便问随从：“尊者们都去哪里了？”人们回答说：“大概都在各自的夜间和日间禅修处坐着吧，夫人。”她问道：“怎样才能见到他们呢？”这时，了解比丘僧团规约的人告诉她：“敲响犍椎，他们就会聚集起来，夫人。”于是她让人敲响了犍椎。比丘们听到犍椎声，心想：“大概是有人不舒服了。”便从各自的住处出来，聚集在寺院中心。没有两个人是从同一条路来的。优婆夷看到比丘们一个个从不同的地方独自前来，心想：“我的儿子们（指比丘）之间可能发生争吵了。”于是她顶礼比丘僧团后问道：“尊者们，你们吵架了吗？”“没有吵架，大优婆夷。”“尊者们，如果你们没有吵架，那为什么不像来我们家时那样大家一起走，而是从不同的地方一个个地来呢？”“大优婆夷，我们是在各自的地方坐着修习沙门法。”“尊者们，这沙门法是什么呢？”“我们修习三十二身分（观身不净），并在自身中建立对生灭无常的观照，大优婆夷。”“尊者们，修习三十二身分和建立生灭观照，是只有你们可以做，还是我们也可以做呢？”“这法对任何人都没有限制，大优婆夷。”“那么，尊者们，请也教给我三十二身分，并指导我如何在自身中建立生灭观照吧。”“那么，请学习吧，大优婆夷。”于是他们教了她全部内容。

从那时起，她修习三十二身分，在自身中建立生灭观照，比那些比丘更早地证得了（初、二、）三道和三果。随着道果的证得，她的四无碍解和世间神通也生起了。她从道果之乐中出定，用天眼观察：“我的儿子们什么时候才能证得这法呢？”她审视后发现，他们都还有贪、嗔、痴，连禅那和内观的初步境界都没有达到。“我的儿子们是否有证得阿罗汉果的因缘呢？”她观察后发现“有”。“他们是否有适宜的住所呢？”她观察后也发现了。“他们是否能遇到适宜的善知识（指导者）呢？”她观察后，也看到了适宜的善知识。“他们是否能获得适宜的食物呢？”她观察后发现“他们缺乏适宜的食物”。于是，从那时起，她准备了各种各样的粥、多种多样的嚼食，以及各种美味的饭食，请比丘们在家中坐下，行净水布施（表示供养），然后引导说：“尊者们，你们喜欢什么，就请取用什么吧。”他们便随自己的喜好取用粥等食物。由于获得了适宜的食物，他们的心变得专注一境。

他们以专注一境的心增长内观，不久便连同四无碍解一起证得了阿罗汉果。他们心想：“啊，这位大优婆夷成了我们的依靠。如果我们没有得到适宜的食物，我们就无法证得道果。现在雨安居结束，我们自恣（解除安居的仪式）后，就去拜见导师吧。”他们向大优婆夷告辞说：“我们想去拜见导师。”“好的，尊者们。”大优婆夷送别他们，又说：“尊者们，请（以后）再来看看我们。”说了许多亲切的话后才返回。那些比丘们则前往舍卫城，顶礼导师后，坐在一旁。导师问道：“比丘们，你们还好吗？身体还支撑得住吗？没有为乞食而疲惫吧？”他们回答：“还好，世尊。身体还支撑得住，世尊。至于乞食，我们一点也不疲惫。因为有一位名叫玛提咖母亲的优婆夷，她能了知我们的心念。当我们心里想：‘啊，要是她能为我们准备某种食物就好了！’她就能按照我们所想的准备好食物并供养给我们。”他们如此述说了她的功德。

另一位比丘听到她功德的叙述后，也想去那里。他从导师那里获得了禅修业处后，向导师告假说：“世尊，我想去那个村庄。”然后离开祇园精舍，一路前行，到达了那个村庄。在他进入寺院的那天，他心里想：“据说这位优婆夷能知道别人心里想什么。我旅途劳顿，无法自己整理寺院。啊，要是她能派个整理寺院的人来就好了！”优婆夷在家里坐着，通过神通观察，知道了这件事，便派人去说：“去把寺院整理好再回来。”那位比丘又想喝水，心里想：“啊，要是她能做些糖水派人送来就好了！”优婆夷也派人送来了。第二天，他又想：“希望她早上能给我送来加了配料的浓稠米粥。”优婆夷也照做了。他喝完粥后想：“啊，要是她能给我送来某种嚼食就好了！”优婆夷也送来了。他心想：“这位优婆夷把我心里想的一切都送来了。我很想见见她。啊，要是她能让人带着各种美味的饭食，亲自前来就好了！”优婆夷心想：“我的儿子想见我，正在期盼我来。”于是让人带着饭食，前往寺院，供养给他。他用完餐后问道：“大优婆夷，您就是玛提咖母亲吗？”“是的，孩子。”“您能知道别人的心念吗？”“为什么要问我这个呢，孩子？”“您把我心里想的一切都做了，所以我问您。”“能知他人心念的比丘有很多啊，孩子。”“我不是问别人，我是问您，优婆夷。”即使这样，优婆夷也没有说“我知道他心”，而是说：“能知他心的人是这样做事的，儿子。”他心想：“这事实在是太严重了！凡夫俗子心里会想好的，也会想不好的。要是我心里想了什么不恰当的事情，她岂不是像抓贼时连赃物带人一起抓住一样，会让我难堪吗？我得从这里逃走才行。”于是说道：“优婆夷，我要走了。”“去哪里，尊者？”“去导师那里，优婆夷。”“尊者，请先在这里住下吧。”“我不住了，优婆夷，我一定要走。”说完便离开，前往导师那里。导师问他：“比丘，你为什么不住在那里呢？”“是的，世尊，没法在那里住。”“什么原因呢，比丘？”“世尊，那位优婆夷能知道人心里想的一切。凡夫俗子会想好的，也会想不好的。要是我心里想了什么不恰当的事情，她会像抓贼时连赃物带人一起抓住一样让我难堪。”这样想着，我就回来了。“比丘，你应该住在那里。”“我做不到，世尊，我不会住在那里的。”“那么，比丘，你能够守护好一样东西吗？”“什么，世尊？”“守护好你自己的心。心这东西难以守护，你就约束好自己的心，不要想其他任何事情。心这东西确实难以控制。”说完，导师便诵出此偈：

35.

“难以控制、轻快（的心），随欲望流转；

善哉调伏此心，已调伏的心带来安乐。”

偈文解释：

在那里，“心”这东西，是因为难以制服，所以称为“难控制”（dunniggahaṃ）。因为它生起和息灭都很快，所以称为“轻快”（lahu）。所以说“难以控制、轻快”（dunniggahassa lahuno）。“随欲望流转”（yatthakāmanipātino）的意思是：具有随处降落习性的。因为它不知道什么是应得之处，什么是不应得之处，什么是恰当之处，什么是不恰当之处；它既不看种姓，也不看家族，也不看年龄。无论它想去哪里，就落到哪里，因此被称为“随欲望流转”。对于这样性质的心，“调伏是好的”（damatho sādhu），即通过四种圣道使其达到被调伏的状态，使其达到寂静的状态，这样的状态是好的。“为什么呢？”（kiṃ kāraṇā?）因为这颗心被调伏、被寂静后，“带来安乐”（sukhāvahaṃ），即能带来道果之乐以及最终的涅槃之乐。

说法结束时，在场的许多听众证得了须陀洹等果位，对大众而言，这是一场有益的说法。

导师给了那位比丘这个教导后，派遣他说：“去吧，比丘，不要想其他任何事情，就住在那里。”那位比丘从导师那里得到教导后，去了那里。他心里不再想任何外在的事情。大优婆夷也用天眼观察，看到了长老，心想：“我的儿子现在得到了给予教导的老师，又回来了。”她凭自己的智慧判断后，为他准备了适宜的食物并供养给他。那位比丘食用了适宜的食物，没过几天就证得了阿罗汉果。他安住于道果之乐中，心想：“啊，这位大优婆夷成了我的依靠！我依靠她而达到了生死轮回的解脱。”他又想：“在这一生中，她固然是我的依靠；但在轮回中流转时，我过去生中，她是否也曾是我的依靠呢？”他如此追溯，回忆起前九十九世。在那九十九世中，她都是他的妻子（pādaparicārikā，直译为足下侍者，常指妻子），但都因为对他人心生爱恋，而杀害了他。长老看到她如此大的过失，心想：“啊，这位大优婆夷造了多么严重的业啊！”

大优婆夷也在家中坐着，心想：“我的儿子的出家修行目标是否已经达到究竟了呢？”她观察后，知道了祂已证得阿罗汉果。接着继续观察：“我的儿子证得阿罗汉果后，心想‘啊，这位优婆夷真是我的大依靠！’，然后又想‘过去世她是否也曾是我的依靠呢？’他如此追溯，回忆起前九十九世，（发现）‘我在那九十九世中都与别人合谋，杀害了他。’他看到我如此大的过失，心想‘啊，优婆夷造了多么严重的业！’”“那么，在如此轮回流转中，我是否曾对我的儿子做过有益的事情呢？”她继续观察，追溯到更远的第一百世，发现在第一百世时，我作为他的妻子（足下侍者），在他将被杀害的地方，献出了自己的生命救了他。“啊，我曾对我的儿子做过巨大的贡献！”她在家里坐着，就进一步特别地（用意念）说：“请再深入观察吧！”长老通过天耳通听到了声音，便特别地深入观察，回忆起第一百世，看到在那一世她为自己献出了生命，心想：“啊，这位大优婆夷曾对我做过巨大的贡献！”他心生欢喜，就在那里（用神通）为她解说了四道四果的问题，然后趣入了无余依涅槃界而般涅槃了。

关于某位比丘的故事，第二个结束。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/3. Cittavagga 心品 (Dhp 3, 33-43)”

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【经名】 3.3 Aññataraukkaṇṭhitabhikkhuvatthu 智者当护心 (Dhp 3.3, 36)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

36.

Sududdasaṃ sunipuṇaṃ, yatthakāmanipātinaṃ;

Cittaṃ rakkhetha medhāvī, cittaṃ guttaṃ sukhāvahaṃ.

☸---------------------------------------------------------------------

三六 心念随着欲望流转，非常微妙难以看见，智者应当守护心念，守护心念能得安乐。

☸.....................................................................

智者应护持自己的心念

心念随着欲望流转，非常微妙，难以察觉，

智者应该防护心念，使其安住，才能获得安乐。

从前舍卫城有一位银行家的年轻儿子，向到他家化缘的比丘请教，应该如何做才可以解脱生命中的苦难。那位比丘告诉他把钱财分成三部份：一部份投资做生意，另一部份做家庭支出，最后一部份做慈善。他遵照比丘的话去做，然后，他又问比丘下一步要如何做。比丘告诉他，第一要皈依三宝、守五戒，第二要守十戒，第三要出家修行。他也一一奉行，最后也出家。

出家为比丘后，一位教师教他佛法，另一教师教他戒律，但他却觉得要学的东西太多了，戒律又太严、太多，又没有足够的自由。他因此认为世俗生活比较好。由于有这样的怀疑与不满，他觉得郁闷，疏忽职责，同时日渐消瘦、羸弱。佛陀知道这件事后告诫他说：“如果可以控制心念，就没有什么事情需要再控制了，所以努力摄受心念吧！”

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【Dhammapada-aṭṭhakathā 法句经义注】

3. Aññataraukkaṇṭhitabhikkhuvatthu

Sududdasanti imaṃ dhammadesanaṃ satthā sāvatthiyaṃ viharanto aññataraṃ ukkaṇṭhitabhikkhuṃ ārabbha kathesi.

Satthari kira sāvatthiyaṃ viharante eko seṭṭhiputto attano kulūpagattheraṃ upasaṅkamitvā, “bhante, ahaṃ dukkhā muccitukāmo, ekaṃ me dukkhato muccanakāraṇaṃ kathethā”ti āha. “Sādhāvuso, sacesi dukkhā muccitukāmo, salākabhattaṃ dehi, pakkhikabhattaṃ dehi, vassāvāsikaṃ dehi, cīvarādayo paccaye dehi, attano sāpateyyaṃ tayo koṭṭhāse katvā ekena kammantaṃ payojehi, ekena puttadāraṃ posehi, ekaṃ buddhasāsane dehī”ti āha. So “sādhu, bhante”ti vuttapaṭipāṭiyā sabbaṃ katvā puna theraṃ pucchi – “tato uttariṃ aññaṃ kiṃ karomi, bhante”ti? “Āvuso, tīṇi saraṇāni gaṇha, pañca sīlāni gaṇhāhī”ti. Tānipi paṭiggahetvā tato uttariṃ pucchi. “Tena hi dasa sīlāni gaṇhāhī”ti. “Sādhu, bhante”ti gaṇhi. So evaṃ anupubbena puññakammassa katattā anupubbaseṭṭhiputto nāma jāto. Tato “uttarimpi kattabbaṃ atthi, bhante”ti puna pucchitvā, “tena hi pabbajāhī”ti vutto nikkhamitvā pabbaji. Tasseko ābhidhammikabhikkhu ācariyo ahosi. Eko vinayadharo upajjhāyo. Tassa laddhūpasampadassa ācariyo attano santikaṃ āgatakāle abhidhamme pañhaṃ kathesi – “buddhasāsane nāma idaṃ kātuṃ vaṭṭati, idaṃ na vaṭṭatī”ti. Upajjhāyopissa attano santikaṃ āgatakāle vinaye pañhaṃ kathesi – “buddhasāsane nāma idaṃ kātuṃ vaṭṭati, idaṃ na vaṭṭati, idaṃ kappati, idaṃ na kappatī”ti. So cintesi – “aho bhāriyaṃ idaṃ kammaṃ, ahaṃ dukkhā muccitukāmo pabbajito, idha ca mama hatthapasāraṇaṭṭhānampi na paññāyati, gehe ṭhatvāva dukkhā muccituṃ sakkā, mayā gihinā bhavituṃ vaṭṭatī”ti. So tato paṭṭhāya ukkaṇṭhito anabhirato dvattiṃsākāre sajjhāyaṃ na karoti, uddesaṃ na gaṇhāti, kiso lūkho dhamanisanthatagatto ālassiyābhibhūto kacchuparikiṇṇo ahosi.

Atha naṃ daharasāmaṇerā, “āvuso, kiṃ tvaṃ ṭhitaṭṭhāne ṭhitova nisinnaṭṭhāne nisinnova ahosi, paṇḍurogābhibhūto kiso lūkho dhamanisanthatagatto ālassiyābhibhūto kacchuparikiṇṇo, kiṃ te katan”ti pucchiṃsu. “Ukkaṇṭhitomhi, āvuso”ti. “Kiṃ kāraṇā”ti? So taṃ pavattiṃ ārocesi. Te tassa ācariyupajjhāyānaṃ ācikkhiṃsu. Ācariyupajjhāyā taṃ ādāya satthu santikaṃ agamaṃsu. Satthā “kiṃ, bhikkhave, āgatatthā”ti āha. “Bhante, ayaṃ bhikkhu tumhākaṃ sāsane ukkaṇṭhito”ti. “Evaṃ kira bhikkhū”ti. “Āma, bhante”ti. “Kiṃ kāraṇā”ti? “Ahaṃ, bhante, dukkhā muccitukāmova pabbajito, tassa me ācariyo abhidhammakathaṃ kathesi, upajjhāyo vinayakathaṃ kathesi, svāhaṃ ‘idha me hatthapasāraṇaṭṭhānampi natthi, gihinā hutvā sakkā dukkhā muccituṃ, gihi bhavissāmī’ti sanniṭṭhānamakāsiṃ, bhante”ti. “Sace tvaṃ, bhikkhu, ekameva rakkhituṃ sakkhissasi, avasesānaṃ rakkhanakiccaṃ natthī”ti. “Kiṃ, bhante”ti? “Tava cittameva rakkhituṃ sakkhissasī”ti. “Sakkhissāmi, bhante”ti. “Tena hi attano cittameva rakkhāhi, sakkā dukkhā muccitun”ti imaṃ ovādaṃ datvā imaṃ gāthamāha –

36.

“Sududdasaṃ sunipuṇaṃ, yatthakāmanipātinaṃ;

Cittaṃ rakkhetha medhāvī, cittaṃ guttaṃ sukhāvahan”ti.

[AI翻译]

3. 某个心生厌烦比丘的故事

“极难见……”（Sududdasaṃ…）这句法句，是导师住在舍卫城时，针对某个心生厌烦的比丘所说的。

据说，当导师住在舍卫城时，一位富翁的儿子去拜见常去他家应供的长老，说：“尊者，我想从苦中解脱，请告诉我一个从苦中解脱的方法。”（长老回答：）“贤友，很好。如果你想从苦中解脱，就布施抽签所得的食物，布施半月一次的食物，布施雨安居的（资具），布施袈裟等资具；把你的财产分成三份，一份用来经营事业，一份用来养活妻儿，一份用来布施于佛陀的教法。”他回答：“好的，尊者。”按照所说的方式做完一切后，他又问长老：“尊者，除此之外，我还应该做什么？”（长老说：）“贤友，受持三皈依，受持五戒。”他也接受了这些，然后又问下一步该怎么做。（长老说：）“那么，受持十戒。”他回答：“好的，尊者。”并受持了。就这样，由于他逐步地做了善业，被称为“按部就班的富翁之子”（Anupubbaseṭṭhiputta）。之后，他又问：“尊者，还有更进一步该做的吗？”被告知“那么就出家吧”后，他离家出家了。他有一位教阿毗达摩的阿阇黎（老师），一位教戒律的邬波陀耶（和尚/亲教师）。在他受具足戒后，当他去阿阇黎那里时，阿阇黎就教导他阿毗达摩的问题——“在佛陀的教法中，这个可以做，那个不可以做。”他的和尚在他来的时候，也教导他戒律的问题——“在佛陀的教法中，这个可以做，那个不可以做；这个是允许的，这个是不允许的。”他心想：“啊，这（修行）真是繁重！我是为了从苦中解脱而出家的，可是在这里，我连伸手的地方都找不到（指限制太多）。待在家里也能从苦中解脱，我应该做个在家人。”从那时起，他变得心生厌烦，不乐于修行，不诵习三十二身分，不接受教导，变得瘦弱、憔悴、血管暴露、被懒惰征服、长满了疥疮。

那时，年轻的沙弥们问他：“贤友，你怎么站着就在原地站着，坐着就在原地坐着，被黄疸病折磨，瘦弱、憔悴、血管暴露、被懒惰征服、长满疥疮？你做了什么事？”（他回答：）“贤友，我心生厌烦了。”（沙弥问：）“什么原因呢？”他便述说了那件事。他们把这事告诉了他的阿阇黎和和尚。阿阇黎和和尚带着他来到导师的面前。导师问：“比丘们，你们来做什么？”（他们回答：）“尊者，这位比丘对您的教法心生厌烦了。”（导师问：）“比丘，真是这样吗？”（他回答：）“是的，尊者。”（导师问：）“什么原因呢？”（他回答：）“尊者，我是为了从苦中解脱而出家的。我的阿阇黎对我讲说阿毗达摩，和尚对我讲说戒律。于是我想：‘在这里我连伸手的地方都没有，做在家人也能从苦中解脱，我将成为在家人。’我做了这样的决定，尊者。”（导师说：）“比丘，如果你能守护好一样东西，那么守护其余东西的任务就没有了。”（他问：）“尊者，是什么呢？”（导师说：）“你能守护好你自己的心吗？”（他回答：）“尊者，我能。”（导师说：）“那么，就守护好你自己的心吧，（这样）就能从苦中解脱。”给予了这个教诫后，导师说了这首偈颂：

36.

“心极难见、极微细，随欲望流转；

智者应守护此心，（被）守护的心带来安乐。”

Tattha sududdasanti suṭṭhu duddasaṃ. Sunipuṇanti suṭṭhu nipuṇaṃ paramasaṇhaṃ. Yatthakāmanipātinanti jātiādīni anoloketvā labhitabbālabhitabbayuttāyuttaṭṭhānesu yattha katthaci nipatanasīlaṃ. Cittaṃ rakkhetha medhāvīti andhabālo dummedho attano cittaṃ rakkhituṃ samattho nāma natthi, cittavasiko hutvā anayabyasanaṃ pāpuṇāti. Medhāvī pana paṇḍitova cittaṃ rakkhituṃ sakkoti, tasmā tvampi cittameva gopehi. Idañhi cittaṃ guttaṃ sukhāvahaṃ maggaphalanibbānasukhāni āvahatīti.

[AI翻译]

其中，“极难见”（sududdasaṃ）意为非常难以看见。“极微细”（sunipuṇaṃ）意为非常微细、极其精妙。“随欲流转”（yatthakāmanipātinaṃ）意指心有随处飘落的特性，不顾（对象）的种类等，落在可得或不可得、适当或不适当的地方。“智者当护心”（cittaṃ rakkhetha medhāvī）意指：盲目的愚人、无慧者是无法守护自己的心的，他会成为心的奴隶而遭遇不幸和灾祸。唯有智者、贤明之人才能够守护心，因此你也应当守护好自己的心。因为这被守护的心能带来安乐（sukhāvahaṃ），即带来道、果、涅槃的安乐。

Desanāpariyosāne so bhikkhu sotāpattiphalaṃ pāpuṇi, aññepi bahū sotāpannādayo ahesuṃ, desanā mahājanassa sātthikā ahosīti.

Aññataraukkaṇṭhitabhikkhuvatthu tatiyaṃ.

[AI翻译]

说法结束时，那位比丘证得了入流果，其他许多人也证得了入流果等（初果、二果、三果、四果），这次说法对大众带来了利益。

某个心生厌烦比丘的故事第三则（结束）。

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☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/3. Cittavagga 心品 (Dhp 3, 33-43)”

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【经名】 3.4 Saṅgharakkhitabhāgineyyattheravatthu 长老护甥 (Dhp 3.4, 37)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

37.

Dūraṅgamaṃ ekacaraṃ [ekacāraṃ (ka.)], asarīraṃ guhāsayaṃ;

Ye cittaṃ saṃyamessanti, mokkhanti mārabandhanā.

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三七 远行且独行，无形隐洞窟，若谁能调御此心，将解脱魔罗的束缚。

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心念容易飘浮不定

心念无色无形，单独活动，飘行遥远，潜藏于心窟（身内），那些能调御此心的人，得以解脱魔罗的束缚。

僧伽罗揭多(Saṅgharakkhita)是舍卫城的一位长老比丘。他的妹妹生下儿子时，用长老的名字为儿子命名。这男孩后来也出家为比丘。有一次这年轻比丘停留在某个村子的精舍时，有人供养他两件袈裟，他决定把其中一件供养给长老比丘——他的舅舅。

结夏安居以后，年轻比丘就去找长老比丘，并把袈裟供养给长老比丘。但长老比丘说自己的袈裟已经足够了，所以加以拒绝。年轻比丘多次恳请，但长老比丘坚决拒绝。年轻比丘因此十分伤心，认为舅舅不喜欢他。他甚至觉得既然舅舅坚定拒绝与他共享必需品，他最好还是还俗，过世俗的生活。

从那时候开始，他的心念纷飞，思绪紊乱，心中想着：还俗后，就卖掉袈裟，买只母羊，然后（羊）快速生育，就有足够的收入，（然后）娶妻生子，他再携带妻小搭车去探访舅舅。他甚至想到在路途上，他会告诉妻子，由他来照顾孩子，但她却要他驾车，不要管孩子的事，而他坚持要照顾孩子，就去抢孩子，结果孩子却掉下车子，被轮子辗过，他非常愤怒，（就想）拿棍子要打老婆。

其实，这时候，他正用扇子帮舅舅扇凉，但由于胡思乱想，而不小心打到长老比丘的头。长老比丘明白年轻比丘的心念，就告诉他：“你自己（想象中）打不到老婆，怎么来打舅舅呢？”年轻比丘十分惊讶，局促不安地想立刻离开精舍。但长老比丘却设法带他去见佛陀。

佛陀知道事情的原委后，很仁慈地告诉年轻比丘，人心旁骛不定，即使是遥远的东西，心都能够加以胡思乱想。所以人应努力使自己从贪、嗔、痴三毒中解脱出来。

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【Dhammapada-aṭṭhakathā 法句经义注】

4. Saṅgharakkhitabhāgineyyattheravatthu

Dūraṅgamanti imaṃ dhammadesanaṃ satthā sāvatthiyaṃ viharanto saṅgharakkhitaṃ nāma bhikkhuṃ ārabbha kathesi.

Sāvatthiyaṃ kireko kulaputto satthu dhammadesanaṃ sutvā nikkhamitvā pabbajito laddhūpasampado saṅgharakkhitatthero nāma hutvā katipāheneva arahattaṃ pāpuṇi. Tassa kaniṭṭhabhaginī puttaṃ labhitvā therassa nāmaṃ akāsi. So bhāgineyyasaṅgharakkhito nāma hutvā vayappatto therasseva santike pabbajitvā laddhūpasampado aññatarasmiṃ gāmakārāme vassaṃ upagantvā, “ekaṃ sattahatthaṃ, ekaṃ aṭṭhahatthan”ti dve vassāvāsikasāṭake labhitvā aṭṭhahatthaṃ “upajjhāyassa me bhavissatī”ti sallakkhetvā “sattahatthaṃ mayhaṃ bhavissatī”ti cintetvā vuṭṭhavasso “upajjhāyaṃ passissāmī”ti āgacchanto antarāmagge piṇḍāya caranto āgantvā there vihāraṃ anāgateyeva vihāraṃ pavisitvā therassa divāṭṭhānaṃ sammajjitvā pādodakaṃ upaṭṭhapetvā āsanaṃ paññapetvā āgamanamaggaṃ olokento nisīdi. Athassāgamanabhāvaṃ disvā paccuggamanaṃ katvā pattacīvaraṃ paṭiggahetvā, “nisīdatha, bhante”ti theraṃ nisīdāpetvā tālavaṇṭaṃ ādāya bījitvā pānīyaṃ datvā pāde dhovitvā taṃ sāṭakaṃ ānetvā pādamūle ṭhapetvā, “bhante, imaṃ paribhuñjathā”ti vatvā bījayamāno aṭṭhāsi.

Atha naṃ thero āha – “saṅgharakkhita, mayhaṃ cīvaraṃ paripuṇṇaṃ, tvameva paribhuñjā”ti. “Bhante, mayā laddhakālato paṭṭhāya ayaṃ tumhākameva sallakkhito, paribhogaṃ karothā”ti. “Hotu, saṅgharakkhita, paripuṇṇaṃ me cīvaraṃ, tvameva paribhuñjā”ti. “Bhante, mā evaṃ karotha, tumhehi paribhutte mayhaṃ mahapphalaṃ bhavissatī”ti. Atha naṃ tassa punappunaṃ kathentassapi thero na icchiyeva.

Evaṃ so bījayamāno ṭhitova cintesi – “ahaṃ therassa gihikāle bhāgineyyo, pabbajitakāle saddhivihāriko, evampi mayā saddhiṃ upajjhāyo paribhogaṃ na kattukāmo. Imasmiṃ mayā saddhiṃ paribhogaṃ akaronte kiṃ me samaṇabhāvena, gihi bhavissāmī”ti. Athassa etadahosi – “dussaṇṭhāpito gharāvāso, kiṃ nu kho katvā gihibhūto jīvissāmī”ti. Tato cintesi – “aṭṭhahatthasāṭakaṃ vikkiṇitvā ekaṃ eḷikaṃ gaṇhissāmi, eḷikā nāma khippaṃ vijāyati, svāhaṃ vijātaṃ vijātaṃ vikkiṇitvā mūlaṃ karissāmi, mūle bahū katvā ekaṃ pajāpatiṃ ānessāmi, sā ekaṃ puttaṃ vijāyissati. Athassa mama mātulassa nāmaṃ katvā cūḷayānake nisīdāpetvā mama puttañca bhariyañca ādāya mātulaṃ vandituṃ āgamissāmi, āgacchante antarāmagge mama bhariyaṃ evaṃ vakkhāmi – ‘ānehi tāva me puttaṃ vahissāminan’ti. Sā ‘kiṃ te puttena, ehi, imaṃ yānakaṃ pājehī’ti vatvā puttaṃ gahetvā, ‘ahaṃ nessāmi nan’ti netvā sandhāretuṃ asakkontī cakkapathe chaḍḍessati. Athassa sarīraṃ abhiruhitvā cakkaṃ gamissati, atha naṃ ‘tvaṃ mama puttaṃ neva mayhaṃ adāsi, naṃ sandhāretuṃ nāsakkhi nāsitosmi tayā’ti vatvā patodayaṭṭhiyā piṭṭhiyaṃ paharissāmī”ti.

So evaṃ cintentova ṭhatvā bījayamāno therassa sīse tālavaṇṭena pahari. Thero “kiṃ nu kho ahaṃ saṅgharakkhitena sīse pahato”ti upadhārento tena cintitacintitaṃ sabbaṃ ñatvā, “saṅgharakkhita, mātugāmassa pahāraṃ dātuṃ nāsakkhi, ko ettha mahallakattherassa doso”ti āha. So “aho naṭṭhomhi, ñātaṃ kira me upajjhāyena cintitacintitaṃ, kiṃ me samaṇabhāvenā”ti tālavaṇṭaṃ chaḍḍetvā palāyituṃ āraddho.

Atha naṃ daharā ca sāmaṇerā ca anubandhitvā ādāya satthu santikaṃ agamaṃsu. Satthā te bhikkhū disvāva “kiṃ, bhikkhave, āgatattha, eko vo bhikkhu laddho”ti pucchi. “Āma, bhante, imaṃ daharaṃ ukkaṇṭhitvā palāyantaṃ gahetvā tumhākaṃ santikaṃ āgatamhā”ti. “Evaṃ kira bhikkhū”ti? “Āma, bhante”ti. “Kimatthaṃ te bhikkhu evaṃ bhāriyaṃ kammaṃ kataṃ, nanu tvaṃ āraddhavīriyassa ekassa buddhassa putto, mādisassa nāma buddhassa sāsane pabbajitvā attānaṃ dametvā sotāpannoti vā sakadāgāmīti vā anāgāmīti vā arahāti vā vadāpetuṃ nāsakkhi, kimatthaṃ evaṃ bhāriyaṃ kammamakāsī”ti? “Ukkaṇṭhitosmi, bhante”ti. “Kiṃ kāraṇā ukkaṇṭhitosī”ti? So evaṃ vassāvāsikasāṭakānaṃ laddhadivasato paṭṭhāya yāva therassa tālavaṇṭena pahārā sabbaṃ taṃ pavattiṃ ārocetvā, “iminā kāraṇena palātosmi, bhante”ti āha. Atha naṃ satthā “ehi bhikkhu, mā cintayi cittaṃ nāmetaṃ dūre hontampi ārammaṇaṃ sampaṭicchanakajātikaṃ, rāgadosamohabandhanā muccanatthāya vāyamituṃ vaṭṭatī”ti vatvā imaṃ gāthamāha –

37.

“Dūraṅgamaṃ ekacaraṃ, asarīraṃ guhāsayaṃ;

Ye cittaṃ saṃyamessanti, mokkhanti mārabandhanā”ti.

[AI翻译]

4. 僧伽罗揭多长老外甥的故事

“远行……”（Dūraṅgamaṃ…）这句法句，是导师住在舍卫城时，针对名叫僧伽罗揭多(Saṅgharakkhita)的比丘（的外甥）所说的。

据说在舍卫城，一位良家子听闻导师的法后，离家出家，受了具足戒，名为僧伽罗揭多长老，不久便证得了阿罗汉果。他的妹妹生了一个儿子，便以长老的名字为他命名。他（外甥）被称为外甥僧伽罗揭多，长大后就在长老座下出家，受了具足戒。他在某个乡村寺院度过雨安居后，得到了两件雨安居（时所用的）布料，一件七肘长，一件八肘长。他心里想着“八肘长的将给我和尚（舅舅）”，又想“七肘长的将归我用”。雨安居结束后，他想“去见和尚”，便动身前往。在路上托钵乞食后，他来到（舅舅的）寺院时，长老还没回来。他便进入寺院，打扫了长老白天起居的地方，准备好洗脚水，铺好座位，望着长老回来的路坐着等待。接着，看到长老回来的样子，便前去迎接，接过钵和衣，说：“尊者，请坐。”让长老坐下后，他拿起蒲扇为长老扇风，递上饮用水，为长老洗脚。然后拿出那（八肘长的）布料，放在长老脚边，说着：“尊者，请您受用这个。”一边说着一边继续扇风。

于是长老对他说：“僧伽罗揭多，我的衣物足够了，你自己用吧。”（外甥说：）“尊者，从我得到它的时候起，就认定这是给您的，请您受用吧。”（长老说：）“算了，僧伽罗揭多，我的衣物足够了，你自己用吧。”（外甥说：）“尊者，请不要这样，您受用了，我才能获得大果报。”尽管他再三这样说，长老还是不愿意接受。

他就这样站着扇风，心里想：“我在家时是长老的外甥，出家后是他的共住弟子。即使这样，和尚也不愿意和我共享（这件衣物）。既然他不愿意和我共享，我做出家人还有什么意义？我还是做个在家人吧。”接着他转念想到：“在家生活难以为继，我做了在家人后该怎么生活呢？”然后他想：“我把这八肘长的布料卖掉，买一只母羊。母羊生小羊很快，我把生下的小羊一只只卖掉，积攒资本。资本多了以后，就娶一个妻子。她会生一个儿子。我就用我舅舅的名字给他命名，把他放在小车里，带着我的儿子和妻子，来拜见舅舅。在来的路上，我会对妻子说：‘把我的儿子给我，我来抱他。’她会说：‘要儿子干什么？来，你驾这辆车。’然后她抱着儿子，说：‘我来抱他。’却抱不稳，把他掉在了车轮的轨迹上。接着车轮会碾过他的身体。然后我会对她说：‘你既不把我的儿子给我，又抱不稳他，你害死了我（的儿子）！’说着就用赶牛棒打她的背。”

他一边这样想着，一边站着扇风，结果用蒲扇打到了长老的头。长老心想：“僧伽罗揭多怎么会打我的头呢？”仔细观察后，知道了（外甥）所想的一切，便说：“僧伽罗揭多，（你想象中）打不到女人，这里老长老有什么过错呢？”（外甥一听）想：“啊，我完蛋了！原来和尚知道了我所想的一切！我还做出家人干什么呢？”于是扔掉蒲扇，开始逃跑。

这时，年轻比丘和沙弥们追上他，带着他来到导师面前。导师一看到那些比丘就问：“比丘们，你们来做什么？你们找到一位比丘了吗？”（他们回答：）“是的，尊者，我们抓住了这个心生厌烦而逃跑的年轻人，带到您这里来了。”（导师问那年轻比丘：）“比丘，真是这样吗？”（他回答：）“是的，尊者。”（导师问：）“比丘，你为什么要做出这样严重的事情？你难道不是精勤勇猛的佛陀之子吗？在我这样的佛陀的教法中出家，却不能调伏自己，让自己被称为入流者、一来者、不还者或阿罗汉，为什么要做出这样严重的事情呢？”（他回答：）“尊者，我心生厌烦了。”（导师问：）“什么原因让你心生厌烦？”他便从得到雨安居布料那天起，直到用蒲扇打长老的整个过程都叙述了一遍，然后说：“尊者，因为这个原因我才逃跑的。”于是导师对他说：“来，比丘，不要胡思乱想。心这种东西，即使对遥远的对象也能认知。应当为了从贪、嗔、痴的束缚中解脱出来而努力。”说完，便说了这首偈颂：

37.

“（心）远行、独行，无身、隐于窟（身内）；

凡能调御此心者，将解脱魔罗的束缚。”

Tattha dūraṅgamanti cittassa hi makkaṭasuttamattakampi puratthimādidisābhāgena gamanāgamanaṃ nāma natthi, dūre santampi pana ārammaṇaṃ sampaṭicchatīti dūraṅgamaṃ nāma jātaṃ. Sattaṭṭhacittāni pana ekato kaṇṇikabaddhāni ekakkhaṇe uppajjituṃ samatthāni nāma natthi. Uppattikāle ekekameva cittaṃ uppajjati, tasmiṃ niruddhe puna ekekameva uppajjatīti ekacaraṃ nāma jātaṃ. Cittassa sarīrasaṇṭhānaṃ vā nīlādippakāro vaṇṇabhedo vā natthīti asarīraṃ nāma jātaṃ. Guhā nāma catumahābhūtaguhā, idañca hadayarūpaṃ nissāya pavattatīti guhāsayaṃ nāma jātaṃ. Ye cittanti ye keci purisā vā itthiyo vā gahaṭṭhā vā pabbajitā vā anuppajjanakakilesassa uppajjituṃ adentā satisammosena uppannakilesaṃ pajahantā cittaṃ saṃyamessanti saṃyataṃ avikkhittaṃ karissanti. Mokkhanti mārabandhanāti sabbete kilesabandhanābhāvena mārabandhanasaṅkhātā tebhūmakavaṭṭā muccissantīti.

[AI翻译]

其中，“远行”（dūraṅgamaṃ）：心其实并没有像（拴猴子的）绳子那样在东方等方向来回移动，但因为它能接收（或称“认知”）远处的所缘（对象），因此被称为“远行”。（再者），七、八个心（同时）像连珠般在一刹那生起是不可能的。在生起时，只有一个心生起，当它灭去后，又有一个心生起，因此被称为“独行”（ekacaraṃ）。心没有身体的形状，也没有青色等种类或颜色的差别，因此被称为“无身”（asarīraṃ）。“洞窟”（guhā）指的是四大组成的（身体）洞窟，而心是依存于心所依处（位于心脏处的色法）而活动的，因此被称为“依止于洞窟”（guhāsayaṃ）。“若谁能调御此心”（Ye cittaṃ saṃyamessanti）：指任何男人或女人，在家或出家者，不让未生起的烦恼生起，通过正念舍断已生起的烦恼，（如此）调御、防护此心，使之收摄而不散乱。“将解脱魔罗的束缚”（mokkhanti mārabandhanā）：他们都将从被称为魔罗束缚（因其为烦恼的束缚）的三界轮回中解脱出来。

Desanāpariyosāne bhāgineyyasaṅgharakkhitatthero sotāpattiphalaṃ pāpuṇi, aññepi bahū sotāpannādayo jātā, mahājanassa sātthikā dhammadesanā ahosīti.

Saṅgharakkhitabhāgineyyattheravatthu catutthaṃ.

[AI翻译]

说法结束时，僧伽罗揭多长老的外甥证得了入流果，其他许多人也证得了入流果等（初果、二果、三果、四果），这次说法对大众带来了利益。

僧伽罗揭多长老外甥的故事第四则（结束）。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/3. Cittavagga 心品 (Dhp 3, 33-43)”

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【经名】 3.5 Cittahatthattheravatthu 质多舍利弗 (Dhp 3.5, 38-39)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

38.

Anavaṭṭhitacittassa, saddhammaṃ avijānato;

Pariplavapasādassa, paññā na paripūrati.

☸---------------------------------------------------------------------

三八 如果心不稳定，不明白正法，信念摇摆不定的人，智慧无法圆满。

☸.....................................................................

心猿意马的比丘

心不稳定，不了解正法，

信心又不坚定的人，智慧不能成就。 (偈 38)

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39.

Anavassutacittassa, ananvāhatacetaso;

Puññapāpapahīnassa, natthi jāgarato bhayaṃ.

☸---------------------------------------------------------------------

三九 若得心无（贪欲）烦恼，也没有（瞋恚）忧虑困惑，超脱了善与恶，觉悟者没有恐惧。

☸.....................................................................

心没有被贪欲浸染，也没有被瞋恚冲击，

同时超越了善与恶，并且精进修行的觉悟者（具足正信、精进、正念、正定和慧等五种觉醒的品德），

毫无恐惧。 (偈 39)

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

5. Cittahatthattheravatthu (质多舍利弗长老的故事)

Anavaṭṭhitacittassāti imaṃ dhammadesanaṃ satthā sāvatthiyaṃ viharanto cittahatthattheraṃ ārabbha kathesi.

[AI翻译] 关于“心不稳定……”这句法句，是导师住在舍卫城时，针对质多舍利弗长老而说的。

Eko kira sāvatthivāsī kulaputto naṭṭhagoṇaṃ pariyesanto araññaṃ pavisitvā majjhanhike kāle goṇaṃ disvā goyūthe vissajjetvā, “avassaṃ ayyānaṃ santike āhāramattaṃ labhissāmī”ti khuppipāsāpīḷito vihāraṃ pavisitvā bhikkhūnaṃ santikaṃ gantvā vanditvā ekamantaṃ nisīdi. Tasmiṃ kho pana samaye bhikkhūnaṃ avakkārapātiyaṃ bhuttāvasesakaṃ bhattaṃ hoti, te taṃ chātakapīḷitaṃ disvā, “ito bhattaṃ gahetvā bhuñjāhī”ti vadiṃsu. Buddhakāle ca pana anekasūpabyañjanaṃ bhattaṃ uppajjati, so tato yāpanamattaṃ gahetvā bhuñjitvā pānīyaṃ pivitvā hatthe dhovitvā bhikkhū vanditvā, “kiṃ, bhante, ajja, ayyā, nimantanaṭṭhānaṃ agamaṃsū”ti pucchi. “Natthi, upāsaka, bhikkhū imināva nīhārena nibaddhaṃ labhantī”ti. So “mayaṃ uṭṭhāya samuṭṭhāya rattindivaṃ nibaddhaṃ kammaṃ karontāpi evaṃ madhurabyañjanaṃ bhattaṃ na labhāma, ime kira nibaddhaṃ bhuñjanti, kiṃ me gihibhāvena, bhikkhu bhavissāmī”ti cintetvā bhikkhū upasaṅkamitvā pabbajjaṃ yāci. Atha naṃ bhikkhū “sādhu upāsakā”ti pabbājesuṃ.

[AI翻译] 据说，有一位舍卫城的良家子，为了寻找丢失的牛而进入森林。中午时分，他找到了牛，把它放回牛群中。由于饥渴交迫，心想：“到尊者们那里，肯定能得到一些食物。”于是他进入寺院，走到比丘们跟前，行礼后坐在一边。那时，比丘们的废弃食物钵里还有吃剩的饭。他们看到他饥饿困乏，便对他说：“从这里拿些饭吃吧。”在佛陀时代，供养的食物有很多种菜肴。他取了足够维持生命的食物吃了，喝了水，洗了手，然后向比丘们行礼，问道：“尊者，今天，师父们去应供了吗？” “没有，优婆塞，比丘们通常就是这样得到食物的。”他心想：“我们辛勤劳作，日夜不停地工作，也得不到这样美味的饭菜。他们竟然能经常吃到。我做在家人有什么意义呢？我要成为比丘。”于是他走近比丘们，请求出家。比丘们对他说：“善哉，优婆塞。”便让他出家了。

So laddhūpasampado sabbappakāraṃ vattapaṭivattaṃ akāsi. So buddhānaṃ uppannena lābhasakkārena katipāhaccayena thūlasarīro ahosi. Tato cintesi – “kiṃ me bhikkhāya caritvā jīvitena, gihī bhavissāmī”ti. So vibbhamitvā gehaṃ pāvisi. Tassa gehe kammaṃ karontassa katipāheneva sarīraṃ milāyi. Tato “kiṃ me iminā dukkhena, samaṇo bhavissāmī”ti cintetvā puna gantvā pabbaji. So katipāhaṃ vītināmetvā puna ukkaṇṭhitvā vibbhami, pabbajitakāle pana bhikkhūnaṃ upakārako hoti. So katipāheneva punapi ukkaṇṭhitvā, “kiṃ me gihibhāvena, pabbajissāmī”ti gantvā bhikkhū vanditvā pabbajjaṃ yāci. Atha naṃ bhikkhū upakāravasena puna pabbājayiṃsu. Evaṃ so iminā niyāmeneva chakkhattuṃ pabbajitvā uppabbajito. Tassa bhikkhū “esa cittavasiko hutvā vicaratī”ti cittahatthattheroti nāmaṃ kariṃsu.

[AIPLING TRANSLATION] 他受具足戒后，履行了各种大小事务。由于佛陀得到的利养和恭敬，几天后，他身体变得肥胖。于是他想：“我靠乞食为生有什么意义？我要做在家人。”他便还俗回了家。他在家做了几天工作，身体就消瘦了。于是他想：“我受这份苦干什么？我要做沙门。”便又回去出家了。过了几天，他又感到厌烦而还俗。但他在出家期间对比丘们是有帮助的。过了几天，他又感到厌烦，心想：“我做在家人有什么意义？我要出家。”便去向比丘们顶礼，请求出家。比丘们因为他曾有帮助，就再次让他出家了。就这样，他依此方式出家、还俗了六次。比丘们称他为“质多舍利弗”（Cittahattha，意为“心被掌控者”），因为他行为举止受心的控制。

Tassevaṃ aparāparaṃ vicarantasseva bhariyā gabbhinī ahosi. So sattame vāre araññato kasibhaṇḍamādāya gehaṃ gantvā bhaṇḍakaṃ ṭhapetvā “attano kāsāvaṃ gaṇhissāmī”ti gabbhaṃ pāvisi . Tasmiṃ khaṇe tassa bhariyā nipajjitvā niddāyati. Tassā nivatthasāṭako apagato hoti, mukhato ca lālā paggharati, nāsā ghuraghurāyati, mukhaṃ vivaṭṭaṃ, dantaṃ ghaṃsati, sā tassa uddhumātakasarīraṃ viya upaṭṭhāsi. So “aniccaṃ dukkhaṃ idan”ti saññaṃ labhitvā, “ahaṃ ettakaṃ kālaṃ pabbajitvā imaṃ nissāya bhikkhubhāve saṇṭhātuṃ nāsakkhin”ti kāsāyakoṭiyaṃ gahetvā udare bandhitvā gehā nikkhami.

[AI翻译] 他这样来来回回时，他的妻子怀孕了。第七次，他从林中带着农具回到家，放下工具，想：“我要拿我的袈裟。”便走进了内室。那时，他的妻子正躺着睡觉。她裹身的布滑落了，口水从嘴里流出，鼻子发出鼾声，嘴巴张开，还磨着牙。她在他看来就像一具肿胀的尸体。他生起了“这是无常、是苦”的认知，心想：“我出家这么久，就是因为她而无法在比丘的状态中安住下来。”他拿起袈裟的一角系在腹部，走出了家门。

Athassa anantaragehe ṭhitā sassu taṃ tathā gacchantaṃ disvā, “ayaṃ paṭiukkaṇṭhito bhavissati, idāneva araññato āgantvā kāsāvaṃ udare bandhitvāva gehā nikkhanto vihārābhimukho gacchati, kiṃ nu kho”ti gehaṃ pavisitvā niddāyamānaṃ dhītaraṃ passitvā “imaṃ disvā so vippaṭisārī hutvā gato”ti ñatvā dhītaraṃ paharitvā “uṭṭhehi kāḷakaṇṇi, sāmiko te taṃ niddāyamānaṃ disvā vippaṭisārī hutvā gato, natthi so ito paṭṭhāya tuyhan”ti āha. “Apehi apehi, amma, kuto tassa gamanaṃ atthi, katipāheneva punāgamissatī”ti āha. Sopi “aniccaṃ dukkhan”ti vatvā gacchanto gacchantova sotāpattiphalaṃ pāpuṇi. So gantvā bhikkhū vanditvā pabbajjaṃ yāci. “Na sakkhissāma maṃyaṃ taṃ pabbājetuṃ, kuto tuyhaṃ samaṇabhāvo, satthakanisānapāsāṇasadisaṃ tava sīsan”ti. “Bhante, idāni maṃ anukampāya ekavāraṃ pabbājethā”ti. Te taṃ upakāravasena pabbājayiṃsu. So katipāheneva saha paṭisambhidāhi arahattaṃ pāpuṇi.

[AI翻译] 这时，住在隔壁的岳母看到他那样离去，心想：“他肯定又厌烦了。刚从林子回来，就把袈裟系在肚子上，离开家朝寺院走去，这是怎么回事呢？”她走进屋里，看到女儿正在睡觉，知道：“他看到这个样子，后悔了才走的。”便打了女儿一下说：“起来，你这不祥的女人！你丈夫看到你睡觉的样子，后悔走了。从今以后他不再是你的了！”女儿说：“走开，走开，妈妈！他能去哪里？过几天就又回来了。”而他一边走一边默念“无常、苦”，就在路上证得了须陀洹果。他到了寺院，向比丘们顶礼，请求出家。比丘们说：“我们不能再让你出家了。你怎么能做沙门？你的头就像磨刀石一样（剃了又长）。”他说：“尊者，现在请慈悲再让我出家一次吧。”他们因为他曾有帮助，便让他出家了。过了几天，他证得了阿罗汉果，并具足四无碍解。

Tepi naṃ āhaṃsu – “āvuso cittahattha, tava gamanasamayaṃ tvameva jāneyyāsi, imasmiṃ vāre te cirāyitan”ti. “Bhante, saṃsaggassa atthibhāvakāle gatamhā, so no saṃsaggo chinno, idāni agamanadhammā jātamhā”ti. Bhikkhū satthu santikaṃ gantvā, “bhante, ayaṃ bhikkhu amhehi evaṃ vutto evaṃ nāma kathesi, aññaṃ byākaroti, abhūtaṃ vadatī”ti āhaṃsu. Satthā “āma, bhikkhave, mama putto attano anavaṭṭhitacittakāle saddhammaṃ ajānanakāle gamanāgamanaṃ akāsi, idānissa puññañca pāpañca pahīnan”ti vatvā imā dve gāthā āha –

[AI翻译] 比丘们对他说：“质多舍利弗贤友，你该走的时候你自己知道，这次你待得挺久啊。”他回答：“尊者，以前是在还有联系（对世俗）的时候离开的，现在我们的联系已经断了，如今已成为不来（欲界）者了。”比丘们到导师跟前说：“尊者，这位比丘，我们这样对他说，他却那样回答，宣称证得了更高的境界，说的是不实之言。”导师说：“是的，比丘们。我的儿子在他心不稳定、不了解正法的时候，来来去去。如今他的善与恶都已断除。”说完，便诵出这两首偈颂：

38.

“Anavaṭṭhitacittassa, saddhammaṃ avijānato;

Pariplavapasādassa, paññā na paripūrati.

39.

“Anavassutacittassa, ananvāhatacetaso;

Puññapāpapahīnassa, natthi jāgarato bhayan”ti.

Tattha anavaṭṭhitacittassāti cittaṃ nāmetaṃ kassaci nibaddhaṃ vā thāvaraṃ vā natthi. Yo pana puggalo assapiṭṭhe ṭhapitakumbhaṇḍaṃ viya ca thusarāsimhi koṭṭitakhāṇuko viya ca khallāṭasīse ṭhapitakadambapupphaṃ viya ca na katthaci saṇṭhāti, kadāci buddhasāvako hoti, kadāci ājīvako, kadāci nigaṇṭho, kadāci tāpaso. Evarūpo puggalo anavaṭṭhitacitto nāma. Tassa anavaṭṭhitacittassa. Saddhammaṃ avijānatoti sattatiṃsabodhipakkhiyadhammabhedaṃ imaṃ saddhammaṃ avijānantassa parittasaddhatāya vā uplavasaddhatāya vā pariplavapasādassa kāmāvacararūpāvacarādibhedā paññā na paripūrati. Kāmāvacarāyapi aparipūrayamānāya kutova rūpāvacarārūpāvacaralokuttarapaññā paripūrissatīti dīpeti. Anavassutacittassāti rāgena atintacittassa. Ananvāhatacetasoti “āhatacitto khilajāto”ti (dī. ni. 3.319; vibha. 941; ma. ni. 1.185) āgataṭṭhāne dosena cittassa pahatabhāvo vutto, idha pana dosena appaṭihatacittassāti attho. Puññapāpapahīnassāti catutthamaggena pahīnapuññassa ceva pahīnapāpassa ca khīṇāsavassa. Natthi jāgarato bhayanti khīṇāsavassa jāgarantasseva abhayabhāvo kathito viya. So pana saddhādīhi pañcahi jāgaradhammehi samannāgatattā jāgaro nāma. Tasmā tassa jāgarantassāpi ajāgarantassāpi kilesabhayaṃ natthi kilesānaṃ apacchāvattanato. Na hi taṃ kilesā anubandhanti tena tena maggena pahīnānaṃ kilesānaṃ puna anupagamanato. Tenevāha – “sotāpattimaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchati, sakadāgāmianāgāmiarahattamaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchatī”ti (cūḷani. mettagūmāṇavapucchāniddesa 27).

[AI翻译] 这里，“心不稳定的”（anavaṭṭhitacittassa）：所谓的心，对任何人来说，都不是固定或恒常不变的。若有人像放在马背上的葫芦，像插在糠堆里的木桩，像放在秃头上的迦昙婆花一样，无法在任何地方安住；时而是佛陀的声闻弟子，时而是邪命外道，时而是尼乾子，时而是苦行者。这样的人被称为“心不稳定者”。对于这样心不稳定的人。“不了解正法”（saddhammaṃ avijānato）：指不了解这三十七菩提分法所分别的正法。由于信心微弱或信心漂浮不定，“信念摇摆不定者”（pariplavapasādassa），其欲界、色界等各种智慧（paññā）都不能圆满（na paripūrati）。这表明，如果连欲界的智慧都不能圆满，又怎能圆满色界、无色界和出世间的智慧呢？“心没有被（贪欲）浸染”（anavassutacittassa）：指心没有被贪欲湿透。“心没有被（瞋恚）冲击”（ananvāhatacetaso）：在（长部3.319；分别论941；中部1.185）等处提到“心被冲击而生障碍”（āhatacitto khilajāto），是指心被瞋恚打击的状态。但在这里，意思是指心没有被瞋恚所妨碍。“超越善与恶者”（puññapāpapahīnassa）：指通过第四道（阿罗汉道）断除了福（善）和断除了恶的漏尽者（khīṇāsava，阿罗汉）。“觉悟者没有恐惧”（natthi jāgarato bhayaṃ）：这如同说漏尽的觉醒者（jāgarato，警醒者、觉悟者）是无畏的。他因为具足信等五种觉醒的要素（jāgaradhammā），所以被称为觉醒者。因此，无论他醒着还是不醒着，都没有烦恼的恐惧，因为烦恼已被彻底根除，不会再回来。烦恼不会再纠缠他，因为通过各个道（须陀洹道等）断除的烦恼不会再次生起。所以经中说：“通过须陀洹道断除的烦恼，他不会再回到、再遭遇、再经历那些烦恼；通过斯陀含道、阿那含道、阿罗汉道断除的烦恼，他不会再回到、再遭遇、再经历那些烦恼。”（小义释 Mettagūmāṇavapucchāniddesa 27）。

Desanā mahājanassa sātthikā saphalā ahosi.

[AI翻译] 这次说法对大众带来了意义和成果。

Athekadivasaṃ bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ “bhāriyā vatime, āvuso, kilesā nāma, evarūpassa arahattassa upanissāyasampanno kulaputto kilesehi āloḷito sattavāre gihī hutvā sattavāre pabbajito”ti. Satthā tesaṃ taṃ kathāpavattiṃ sutvā taṅkhaṇānurūpena gamanena dhammasabhaṃ gantvā buddhāsane nisinno “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā, “imāya nāmā”ti vutte evameva, bhikkhave, kilesā nāma bhāriyā, sace ete rūpino hutvā katthaci pakkhipituṃ sakkā bhaveyyuṃ, cakkavāḷaṃ atisambādhaṃ, brahmaloko atinīcakoti okāso nesaṃ na bhaveyya, mādisampi nāmete paññāsampannaṃ purisājāneyyaṃ āloḷenti, avasesesu kā kathā? “Ahañhi aḍḍhanāḷimattaṃ varakacorakaṃ kuṇṭhakudālañca nissāya cha vāre pabbajitvā uppabbajitapubbo”ti. “Kadā, bhante, kadā sugatā”ti? “Suṇissatha, bhikkhave”ti. “Āma, bhante”ti. “Tena hi suṇāthā”ti atītaṃ āhari –

[AI翻译] 后来有一天，比丘们在法堂集会时谈论起：“贤友们，这些烦恼真是沉重啊！像这样一位具备阿罗汉果近因缘的良家子，竟被烦恼所搅扰，七次做在家人，七次出家。”导师听到了他们的谈话，便适时来到法堂，坐在佛座上，问道：“比丘们，你们现在聚在一起谈论什么呢？”当他们回答说“谈论这个话题”时，（佛陀说：）“正是如此，比丘们，烦恼确实沉重。如果它们有形体，可以被放置在某个地方，那么轮围世界会过于狭窄，梵天世界也会过于低下，将没有足够的地方容纳它们。它们甚至能搅扰像我这样具足智慧的大丈夫，更何况其他人呢？我过去就曾因为半那利量的谷子和一把钝锄头而出家、还俗了六次。”“尊者，是什么时候？善逝，是什么时候？”“你们愿意听吗，比丘们？”“是的，尊者。”“那么，仔细听。”于是佛陀讲述了过去的故事：

Atīte bārāṇasiyaṃ brahmadatte rajjaṃ kārente kudālapaṇḍito nāma bāhirakapabbajjaṃ pabbajitvā aṭṭha māse himavante vasitvā vassārattasamaye bhūmiyā tintāya “gehe me aḍḍhanāḷimatto varakacorako ca kuṇṭhakudālako ca atthi, varakacorakabījaṃ mā nassī”ti uppabbajitvā ekaṃ ṭhānaṃ kudālena kasitvā taṃ bījaṃ vapitvā vatiṃ katvā pakkakāle uddharitvā nāḷimattabījaṃ ṭhapetvā sesaṃ khādi. So “kiṃ me dāni gehena, puna aṭṭha māse pabbajissāmī”ti cintetvā nikkhamitvā pabbaji. Imināva nīhārena nāḷimattaṃ varakacorakañca kuṇṭhakudālañca nissāya sattavāre gihī hutvā sattavāre pabbajitvā sattame pana vāre cintesi – “ahaṃ cha vāre imaṃ kuṇṭhakudālaṃ nissāya gihī hutvā pabbajito, katthacideva naṃ chaḍḍessāmī”ti. So gaṅgāya tīraṃ gantvā, “patitaṭṭhānaṃ passanto otaritvā gaṇheyyaṃ, yathāssa patitaṭṭhānaṃ na passāmi, tathā naṃ chaḍḍessāmī”ti cintetvā nāḷimattaṃ bījaṃ pilotikāya bandhitvā pilotikaṃ kudālaphalake bandhitvā kudālaṃ aggadaṇḍake gahetvā gaṅgāya tīre ṭhito akkhīni nimīletvā uparisīse tikkhattuṃ āvijjhitvā gaṅgāyaṃ khipitvā nivattitvā olokento patitaṭṭhānaṃ adisvā “jitaṃ me, jitaṃ me”ti tikkhattuṃ saddamakāsi.

[AI翻译] 过去，在波罗奈的梵授王统治时期，有一位名叫库达拉潘迪塔（Kudālapaṇḍita，锄头智者）的人，行外道出家法，在喜马拉雅山住了八个月。到了雨季，土地湿润时，他心想：“我家里有半那利量的黍米种子（varaka）和一把钝锄头。别让黍米种子坏了。”于是他还俗，用锄头耕了一块地，播下种子，围上篱笆。成熟时，收获了一那利量的种子留下，其余的吃了。他又想：“我现在要家何用？我再去出家八个月吧。”于是他离家出家了。就这样，因为一那利量的黍米种子和一把钝锄头，他七次做在家人，七次出家。但在第七次时，他想：“我已经六次因为这把钝锄头而还俗又出家了，我一定要把它扔到某个地方去。”他来到恒河岸边，心想：“如果看着它落下的地方，（将来）我可能会下去把它捡回来。我要把它扔掉，让我看不到它落下的地方。”他把一那利量的种子用布包好，把布包系在锄头上，握住锄柄的末端，站在恒河岸边，闭上眼睛，将锄头在头顶旋转三次，扔进恒河里。他转过身，没有看它落下的地方，然后大喊三次：“我胜利了！我胜利了！”

Tasmiṃ khaṇe bārāṇasirājā paccantaṃ vūpasametvā āgantvā nadītīre khandhāvāraṃ nivāsetvā nhānatthāya nadiṃ otiṇṇo taṃ saddaṃ assosi. Rājūnañca nāma “jitaṃ me”ti saddo amanāpo hoti, so tassa santikaṃ gantvā, “ahaṃ idāni amittamaddanaṃ katvā ‘jitaṃ me’ti āgato, tvaṃ pana ‘jitaṃ me, jitaṃ me’ti viravasi, kiṃ nāmetan”ti pucchi. Kudālapaṇḍito “tvaṃ bāhirakacore jini, tayā jitaṃ puna avajitameva hoti, mayā pana ajjhattiko lobhacoro jito, so puna maṃ na jinissati, tasseva jayo sādhū”ti vatvā imaṃ gāthamāha –

[AI翻译] 那时，波罗奈国王平定了边境叛乱，回来后在河岸扎营。他下到河里沐浴时，听到了这个声音。对国王来说，“我胜利了”这句话是不悦耳的（通常是国王才能说的）。他走到那人跟前问道：“我刚刚平定了敌人，带着‘我胜利了’的心情回来，你却在这里大喊‘我胜利了，我胜利了’，这是怎么回事？”库达拉潘迪塔说：“你战胜的是外在的盗贼，你所赢得的胜利可能再次失去。而我战胜的是内在的贪欲盗贼，他再也不能战胜我了。这样的胜利才是真正的善胜。”说完，他诵出这首偈：

“Na taṃ jitaṃ sādhu jitaṃ, yaṃ jitaṃ avajīyati;

Taṃ kho jitaṃ sādhu jitaṃ, yaṃ jitaṃ nāvajīyatī”ti. (jā. 1.1.70);

[AI翻译] “那能被再次战胜的胜利，并非真正的善胜；那不会被再次战胜的胜利，才是真正的善胜。”（本生经 1.1.70）

Taṃ khaṇaṃyeva ca gaṅgaṃ olokento āpokasiṇaṃ nibbattetvā adhigataviseso ākāse pallaṅkena nisīdi. Rājā mahāpurisassa dhammakathaṃ sutvā vanditvā pabbajjaṃ yācitvā saddhiṃ balakāyena pabbaji. Yojanamattā parisā ahosi. Aparopi sāmantarājā tassa pabbajitabhāvaṃ sutvā, “tassa rajjaṃ gaṇhissāmī”ti āgantvā tathā samiddhaṃ nagaraṃ suññaṃ disvā, “evarūpaṃ nagaraṃ chaḍḍetvā pabbajito rājā orake ṭhāne na pabbajissati, mayāpi pabbajituṃ vaṭṭatī”ti cintetvā tattha gantvā mahāpurisaṃ upasaṅkamitvā pabbajjaṃ yācitvā saparivāro pabbaji. Eteneva nīhārena satta rājāno pabbajiṃsu. Sattayojaniko assamo ahosi. Satta rājāno bhoge chaḍḍetvā ettakaṃ janaṃ gahetvā pabbajiṃsu. Mahāpuriso brahmacariyavāsaṃ vasitvā brahmalokūpago ahosi.

[AI翻译] 就在那一刻，他注视着恒河水，生起了水遍（āpokasiṇa），证得了特殊成就，在空中结跏趺坐。国王听闻大士的说法后，顶礼并请求出家，与他的军队一同出家了。大众约有一由旬那么庞大。另一位邻国国王听说他出家了，心想：“我要去占领他的王国。”来到那里，却看到如此繁荣的城市空无一人，心想：“能舍弃这样的城市而出家的国王，绝不会在低劣的地方出家。我也应该出家。”于是他前往那里，拜见大士，请求出家，并与他的随从一同出家。就这样，共有七位国王出家了。修道院的范围达到了七由旬。七位国王舍弃了财富，带领这么多人出家了。大士（库达拉潘迪塔）一生修持梵行，命终后往生到梵天界。

Satthā imaṃ dhammadesanaṃ āharitvā, “ahaṃ, bhikkhave, tadā kudālapaṇḍito ahosiṃ, kilesā nāmete evaṃ bhāriyā”ti āha.

[AI翻译] 导师讲完这个本生故事后说：“比丘们，那时我就是库达拉潘迪塔。这些烦恼就是如此沉重。”

Cittahatthattheravatthu pañcamaṃ.

[AI翻译] 质多舍利弗长老的故事第五则终。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2560.5.7 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/3. Cittavagga 心品 (Dhp 3, 33-43)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.6 Pañcasatabhikkhuvatthu 精灵骚扰 (Dhp 3.6, 40)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

40.

Kumbhūpamaṃ kāyamimaṃ viditvā, nagarūpamaṃ cittamidaṃ ṭhapetvā;

知道此身像陶罐一样脆弱，将心安住得像城堡一样坚固；

Yodhetha māraṃ paññāvudhena, jitañca rakkhe anivesano siyā.

用智慧的武器与魔罗战斗，守护胜利的果实，并且不执著于此。

☸.....................................................................

骚扰比丘的精灵

人应该明白色身像陶器般脆弱，

而妥善护卫心，如同护卫坚固的城市；

并且以智慧破除魔障，勤习止观，但不可执着 。

舍卫城里的一群比丘分别获得佛陀给予的观想题目后，就到离城很远，一处适合禅修的丛林去禅修。原先林子里的守护精灵觉得，如果比丘们要停留在林子里，那么它们就不适合栖息在树上。它们也认为比丘只会停留一夜，所以就离开树上，到地面上来。

但过了十四天，比丘们仍在林子里，它们猜测比丘们可能要在此结夏安居。果真如此，它们就被迫要在地面生活一段时间，因此决定发出鬼一般的声音，制造恐怖的景象来吓走比丘们。从此以后，它们有时候幻化成有身体无头，或有头无身体的鬼魅等等。比丘们非常气愤，就离开林子，回城里向佛陀报告这件事。佛陀说这是因为他们没有准备任何的武器，佛陀要他们再回去，但要预先准备好适当的装备。佛陀就教导比丘们《慈经》，这就是适当的武器装备。

佛陀告诉比丘们要诵读《慈经》，并把善意散播给林子里所有的众生。对任何众生也不可心生瞋恨或心怀恐惧。比丘们就回到原来的林子，并且遵照佛陀的方法做，精灵们得到善意心念后，立即展现欢迎的诚意，不再干扰比丘的禅修。他们欣然留在地面上，林子里因此一片和谐安祥，不再有鬼嚎、魅影的情形。比丘们也可以禅修观身，而明白人身脆弱无常的道理。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

[AI翻译]

6. 五百比丘的故事

世尊住在舍卫城时，讲述了这个关于精进修习内观的比丘们的法句偈：“知身如水瓮”等。

据说在舍卫城，有五百位比丘在世尊处获得直至阿罗汉果的业处（禅修主题），心想：“我们要修习沙门法。”他们行走了一百由旬的路程，来到了一个大的村落。那里的人们见到他们，请他们在铺设好的座位上坐下，用精美的粥饭等招待他们，并问道：“尊者们，你们要去哪里？”当他们回答“去一个舒适的地方”时，村民们请求说：“尊者们，请在这个雨季安居期间就住在这里吧，我们也能在尊者们这里皈依三宝、受持五戒。”得知他们同意后，村民们说：“不远处有一个大森林，尊者们请住在那里吧。”然后送走了他们。比丘们进入了那片森林。

居住在那片森林的树神们想：“有德行的尊者们来到了这片森林，尊者们住在这里时，我们带着妻子儿女爬到树上住是不合适的。”于是他们从树上下来，坐在地上，心想：“尊者们今天在这里住一晚，明天一定会离开的。”第二天，比丘们也在村内乞食后，又回到了那片森林。树神们想：“僧团可能是被谁邀请明天再来，所以又回来了，今天看来不会走，大概明天会走吧。”就这样，他们在大约半个月的时间里都待在地上。

然后他们想：“尊者们大概要在这里度过这个雨季了。他们在期间，我们爬到树上坐着也不合适，而带着妻子儿女在地上住三个月也很困难。应该做点什么，让这些比丘们逃走才行。”于是，他们在比丘们晚上和白天待的地方以及经行处的尽头，开始显现断头的身体（无头尸），并发出非人的声音。比丘们开始出现打喷嚏、咳嗽等疾病。他们互相询问：“道友，你哪里不舒服？”回答说：“我打喷嚏”，“我咳嗽”。有人说：“道友，我今天在经行处尽头看到了断头的尸体”，“我在晚上待的地方看到了无头尸”，“我在白天待的地方听到了非人的声音。这个地方应该避开，我们在这里感到不适，我们去世尊那里吧。”于是他们离开，逐渐回到了世尊那里，顶礼后坐在一旁。

这时世尊问他们：“怎么了，比丘们？不能在那个地方住吗？” “是的，尊者。我们在那个地方住的时候，出现了这样恐怖的景象，感到这样不适。因此我们认为‘这个地方应该避开’，就舍弃那里，来到您这里了。” “比丘们，你们应该回到那里去。” “尊者，去不了。” “比丘们，你们之前去的时候没有带武器，现在带着武器去吧。” “尊者，什么武器呢？” 世尊说：“我给你们武器，拿着我给的武器去吧。”然后诵出：

“应作善利事，为证寂静境；

能干正直诚，柔和无骄慢。” (小部.小诵.9.1; 经集 143)

世尊讲完了整部《慈经》，并指示说：“比丘们，你们从寺院外的森林开始，就应诵读此经，进入寺院内部。”然后送走了他们。他们顶礼世尊后离开，逐渐到达了那个地方，在寺院外集体诵读，一边诵读一边进入了森林。整个森林的树神们生起了慈心，出来迎接他们，询问是否需要帮忙拿钵和衣，询问是否需要按摩手脚，并在各处为他们安排了防护。他们如同保护油灯的挡风罩一样安静地坐着。任何地方都没有非人的声音了。那些比丘们的心变得专注。他们在晚上和白天待的地方坐着，将心投入内观，在自身上建立起对坏灭的观照，思维：“这个身体，就其会毁坏的性质、不坚固的性质而言，就像陶工做的瓦器一样。”从而增长了内观。

正自觉者（佛陀）虽然坐在香室中，但了知他们已开始修习内观，便召唤那些比丘，说道：“正是如此，比丘们，这个身体，就其会毁坏的性质、不坚固的性质而言，确实就像陶工做的瓦器一样。”然后放出光明，即使远在一百由旬之外，也如同坐在面前一般，放射出六色光芒，以可见的形象说了这首偈颂——

40.

“Kumbhūpamaṃ kāyamiṃma viditvā, nagarūpamaṃ cittamidaṃ ṭhapetvā;

在此，“知身如水瓮（陶罐）”（kumbhūpamaṃ kāyamimaṃ viditvā），意思是了知这个由头发等组成的身体，因其脆弱、不坚固、短暂，如同陶工所做的瓦器。 “心安如城廓”（nagarūpamaṃ cittamidaṃ ṭhapetvā），意思是：所谓的城市，外部是坚固的，有深邃的护城河，城墙环绕，有城门和瞭望塔，内部有规划良好的街道、十字路口、市集。外来的盗贼想要掠夺它，却无法进入，就像撞到山上被击退一样离去。同样地，明智的善男子将自己的内观之心（vipassanācittaṃ）建立得像城市一样坚固，如同身处城中，用单刃刀等各种武器对付盗贼群一样，用内观（vipassanā）和圣道（ariyamagga）的智慧武器（paññāvudhena），击退那些应被各道断除的烦恼魔（kilesamāra），与那些烦恼魔战斗（yodhetha），意思是应当攻击它们。

Yodhetha māraṃ paññāvudhena, jitañca rakkhe anivesano siyā”ti.

“慧剑击魔王，守视莫懈怠。”（Yodhetha māraṃ paññāvudhena, jitañca rakkhe anivesano siyā）： “守护胜利的果实”（jitañca rakkhe），意思是：对于已生起的初阶内观（taruṇavipassanaṃ）这一胜利果实，应当通过亲近适宜的住所、气候、食物、人物、听法等，并且时常进入等至（samāpatti），从等至出来后，以清净之心审察诸行（saṅkhāre sammasanto），从而守护它。 “不执着”（anivesano siyā），意思是应无执着（anālayo）。就像战场上的战士，建立了坚固的堡垒，与敌人战斗。当他饥饿或口渴，或者盔甲松了、武器掉了，他就进入堡垒休息、吃饭、喝水、整理盔甲、拿起武器，再出来战斗，击败敌军，征服未被征服的，守护已征服的。如果他只是待在堡垒里享受休息，国家就会落入他人之手。同样地，比丘对于已获得的初阶内观，通过反复进入等至，从等至出来后以清净之心审察诸行，就能够守护它，并通过获得更高的道与果来战胜烦恼魔。但如果他只是沉溺于等至之乐，不以清净之心反复审察诸行，就无法证悟道与果。因此，在守护应守护的同时，应做到不执着（anivesano siyā），不应把等至当作住所而执著于其中，不应产生贪爱（ālayaṃ），这就是其含义。“你们确实也应该这样做”，世尊如此为那些比丘说法。

Tattha kumbhūpamanti abaladubbalaṭṭhena anaddhaniyatāvakālikaṭṭhena imaṃ kesādisamūhasaṅkhātaṃ kāyaṃ kumbhūpamaṃ kulālabhājanasadisaṃ viditvā. Nagarūpamaṃ cittamidaṃ ṭhapetvāti nagaraṃ nāma bahiddhā thiraṃ hoti, gambhīraparikhaṃ pākāraparikkhittaṃ dvāraṭṭālakayuttaṃ, antosuvibhattavīthicatukkasiṅghāṭakasampannaṃ antarāpaṇaṃ, taṃ “vilumpissāmā”ti bahiddhā corā āgantvā pavisituṃ asakkontā pabbataṃ āsajja paṭihatā viya gacchanti, evameva paṇḍito kulaputto attano vipassanācittaṃ thiraṃ nagarasadisaṃ katvā ṭhapetvā nagare ṭhito ekatodhārādinānappakārāvudhena coragaṇaṃ viya vipassanāmayena ca ariyamaggamayena ca paññāvudhena taṃtaṃmaggavajjhaṃ kilesamāraṃ paṭibāhanto taṃ taṃ kilesamāraṃ yodhetha, pahareyyāthāti attho. Jitañca rakkheti jitañca uppāditaṃ taruṇavipassanaṃ āvāsasappāyautusappāyabhojanasappāyapuggalasappāyadhammassavanasappāyādīni āsevanto antarantarā samāpattiṃ samāpajjitvā tato vuṭṭhāya suddhacittena saṅkhāre sammasanto rakkheyya.

Anivesanosiyāti anālayo bhaveyya. Yathā nāma yodho saṅgāmasīse balakoṭṭhakaṃ katvā amittehi saddhiṃ yujjhanto chāto vā pipāsito vā hutvā sannāhe vā sithile āvudhe vā patite balakoṭṭhakaṃ pavisitvā vissamitvā bhuñjitvā pivitvā sannahitvā āvudhaṃ gahetvā puna nikkhamitvā yujjhanto parasenaṃ maddati, ajitaṃ jināti, jitaṃ rakkhati. So hi sace balakoṭṭhake ṭhito evaṃ vissamanto taṃ assādento accheyya, rajjaṃ parahatthagataṃ kareyya, evameva, bhikkhu, paṭiladdhaṃ taruṇavipassanaṃ punappunaṃ samāpattiṃ samāpajjitvā tato vuṭṭhāya suddhacittena saṅkhāre sammasanto rakkhituṃ sakkoti, uttarimaggaphalapaṭilābhena kilesamāraṃ jināti. Sace pana so samāpattimeva assādeti, suddhacittena punappunaṃ saṅkhāre na sammasati, maggaphalapaṭivedhaṃ kātuṃ na sakkoti. Tasmā rakkhitabbayuttakaṃ rakkhanto anivesano siyā, samāpattiṃ nivesanaṃ katvā tattha na niveseyya, ālayaṃ na kareyyāti attho. “Addhā tumhepi evaṃ karothā”ti evaṃ satthā tesaṃ bhikkhūnaṃ dhammaṃ desesi.

[AI翻译]

说法结束时，五百位比丘就在座位上，具足无碍解证得阿罗汉果，他们赞叹、称颂、顶礼如来金色之身后离去。

Pañcasatabhikkhuvatthu chaṭṭhaṃ.

精灵骚扰 ～心品‧第六则故事终

～《小部经典‧法句经‧心品‧Pañcasatabhikkhuvatthu 精灵骚扰》(Dhp 3.6, 40)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/3. Cittavagga 心品 (Dhp 3, 33-43)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.7 Pūtigattatissattheravatthu 普提伽陀提舍长老的故事 (Dhp 3.7, 41)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

41.

Aciraṃ vatayaṃ kāyo, pathaviṃ adhisessati;

Chuddho apetaviññāṇo, niratthaṃva kaliṅgaraṃ.

☸---------------------------------------------------------------------

四一 此身实在不久后，将躺卧在大地上，被抛弃，失去意识，像无用的木柴。

☸.....................................................................

身体发臭的比丘

人生苦短，

此身不久将意识全无地躺在地上，

如同无用的木柴。 (偈 41)

普提伽陀提舍长老得到佛陀给他的观想题目后，努力禅修，但却生起病来。身上首先长满小脓疮，然后变成大的伤口，后来这些伤口破裂开，他的袈裟受到脓血的玷污，而变得黏腻腻的，身体也开始发臭，因此获得普提伽陀提舍的称呼，意思就是身体发臭的提舍长老，其他的比丘因此弃他不顾。

佛陀知道他悲惨的状况，也预知他马上就要证得阿罗汉果了，就到他停留的火房去，并且亲自烧了一些热水，然后到他躺着的地方，抓住床沿。这时候，其他比丘才聚集过来，佛陀就叫他们把他抬到外面去洗涤身体，同时也一并洗涤、晒干袈裟。这时候，他的身心焕然一新，就专注正念。佛陀站在床头，告诫他说，生命消失时，身体就像木头一样，一无是处，而被放在地上。佛陀说法后，他就证得阿罗汉果，不久之后，也入灭了。佛陀要其他比丘将他火化，将骨灰纳入塔中。

有人请问佛陀，普提伽陀提舍长老的身体为何会发臭，佛陀说普提伽陀提舍长老的某一前世是个残酷的捕鸟人，经常设陷阱捕捉鸟类。抓到之后，就折断鸟的翅膀和脚，防止它们飞走。由于这些恶业，所以今生身体发臭。

佛陀最后说：“比丘们！你们出家为比丘，父母无法照顾你们，若不彼此照顾，谁会照顾你们？请记住，谁看护比丘，就等于看护佛陀！”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

[AI翻译]

7. 身体发臭的提舍长老的故事

世尊住在舍卫城时，讲述了这个关于身体发臭的提舍长老的法句偈：“此身实不久”等。

据说舍卫城有一位良家子弟，在世尊处听闻佛法后，信受教法而出家。他受具足戒后，名为提舍长老。随着时间的推移，他身上生起了一种病。先是起了芥子大小的脓疮，逐渐变成绿豆大、鹰嘴豆大、枣核大、木瓜大、葫芦大，然后破裂，全身布满了疮口。于是他得到了“身体发臭的提舍长老”（Pūtigattatissatthera）这个名字。之后，他的骨头也开始碎裂。他变得无人照料。他的内衣和外衣都沾满了脓血，像渔网上的面糊一样。同住的弟子们无法照料他，便离弃了他。他无依无靠地躺着。

佛陀有两个固定的观察世间的时间。黎明时分观察世间时，从轮围山的边缘开始，将智慧投向香室内部进行观察；傍晚观察时，从香室开始，将智慧投向外部进行观察。就在那个时候，身体发臭的提舍长老出现在世尊的智慧之网中。世尊看到这位比丘有证得阿罗汉果的因缘，心想：“他被同住的弟子们舍弃了，现在除了我，他没有别的依靠了。”于是从香室出来，像是在寺院里巡视一样，来到火房（aggisāla），洗了锅，加了水，放到炉子上，等待水烧热，就站在火房里。知道水热了之后，走过去，握住那位比丘躺着的床的一头。这时，其他比丘过来说：“请让开，尊者，我们来抬。”他们便抬起床，把他带到火房。世尊让人取来盆，倒入热水，让那些比丘拿着他的外衣，在热水中搓洗，然后拿到阳光不太强的地方晾晒。之后，世尊站在他身边，用热水浸湿他的身体，擦洗，为他沐浴。在他沐浴结束时，外衣也干了。于是让他穿上那件（干的外衣），又让人把他换下的袈裟在水里搓洗，拿到太阳下晾晒。当他身上的水干了的时候，那件袈裟也干了。他穿上一件袈裟作为下衣，披上另一件，身体感觉轻快，心意专注，躺在床上。世尊站在他的头上方，对他说：“比丘，你的这个身体，失去意识后，将变得毫无用处，像木柴一样躺在大地上。”然后说了这首偈颂——

41.

“Aciraṃ vatayaṃ kāyo, pathaviṃ adhisessati;

在此，“不久”（aciraṃ vata）：比丘，这身体不久将躺卧于大地（pathaviṃ adhisessati），将躺在这自然平躺的大地之上。

Chuddho apetaviññāṇo, niratthaṃva kaliṅgaran”ti.

“被弃”（Chuddho）：意为被抛弃，显示它将因失去意识（apagataviññāṇatāya）而空虚地躺着。 像什么呢？“像无用的木柴”（Niratthaṃva kaliṅgaraṃ），就像无用、毫无价值的木头块一样。 需要材料（dabbasambhāra）的人们进入森林，将直的木材砍成直的形状，弯的木材砍成弯的形状，取走所需材料。而剩下的空心的、腐烂的、无实质的、多节的木材，则砍下后就地丢弃。 其他需要材料的人来了，也不会去捡拾那些（被丢弃的木材），他们只会看一看，取走对自己有用的，其余的就留在地上了。 然而，那些（被丢弃的木材）或许还可以通过各种方法做成床脚、脚凳或木板凳。 但是，在这个身体（attabhāve）的三十二身分中，没有任何一部分可以像做床脚等那样，或通过其他用途而被取用。这身体完全就像无用的木柴（niratthaṃva kaliṅgaraṃ），失去意识（apagataviññāṇo）后，几天之内就会躺在大地上。

Tattha aciraṃ vatāti bhikkhu na cirasseva ayaṃ kāyo pathaviṃ adhisessati, imissā pakatisayanena sayitāya pathaviyā upari sayissati . Chuddhoti apaviddho, apagataviññāṇatāya tuccho hutvā sessatīti dasseti. Yathā kiṃ? Niratthaṃva kaliṅgaraṃ nirupakāraṃ niratthakaṃ kaṭṭhakhaṇḍaṃ viya. Dabbasambhāratthikā hi manussā araññaṃ pavisitvā ujukaṃ ujukasaṇṭhānena vaṅkaṃ vaṅkasaṇṭhānena chinditvā dabbasambhāraṃ gaṇhanti, avasesaṃ pana susirañca pūtikañca asārakañca gaṇṭhijātañca chinditvā tattheva chaḍḍenti. Aññe dabbasambhāratthikā āgantvā taṃ gahetāro nāma natthi, oloketvā attano upakārakameva gaṇhanti, itaraṃ pathavīgatameva hoti. Taṃ pana tena tena upāyena mañcapaṭipādakaṃ vā pādakathalikaṃ vā phalakapīṭhaṃ vā kātuṃ sakkāpi bhaveyya. Imasmiṃ pana attabhāve dvattiṃsāya koṭṭhāsesu ekakoṭṭhāsopi mañcapaṭipādakādivasena aññena vā upakāramukhena gayhūpago nāma natthi, kevalaṃ niratthaṃva kaliṅgaraṃ ayaṃ kāyo apagataviññāṇo katipāheneva pathaviyaṃ sessatīti.

[AI翻译]

说法结束时，普提伽陀提舍长老具足无碍解证得了阿罗汉果，其他许多人也证得了须陀洹等果位。长老证得阿罗汉果后随即入般涅槃。世尊让人处理了他的遗体，收集舍利并建造了塔。比丘们问世尊：“尊者，普提伽陀提舍长老投生到哪里去了？” “比丘们，他已入般涅槃。” “尊者，像这样一位具备证得阿罗汉果潜质的比丘，是什么原因导致他身体腐烂？是什么原因导致他骨头碎裂？又是什么原因使他具备了证得阿罗汉果的潜质？” “比丘们，这一切都是他自己所造业的结果。” “尊者，他造了什么业呢？” “那么，比丘们，请听。”于是世尊讲述了过去的故事——

此人在迦叶正自觉者（Kassapa Sammāsambuddha）时期曾是一个捕鸟人（sākuṇiko），捕杀了很多鸟来侍奉权贵。卖掉他们给剩下的鸟。他想：“如果把卖剩下的鸟杀了放着，会腐烂的”，于是为了让它们无法飞走，就打断它们的腿骨和翅膀骨，堆积起来放着，第二天再卖。抓到非常多的时候，也为自己煮来吃。有一天，他煮好了美味的食物，一位漏尽者（khīṇāsavo，即阿罗汉）为乞食来到他家门口。他见到长老，心生净信，想：“我杀害了很多生命来吃，而这位尊者站在我家门口，家里又有美味的食物，我应当供养他饮食。”于是他接过长老的钵，装满美味的食物供养，然后五体投地顶礼长老，说：“尊者，愿我能证得您所亲证之法的最高境界！”长老随喜道：“愿你如愿！” “比丘们，提舍（Tissa）的这一切是由于当时所造的业而产生的。因为打断鸟骨的果报，提舍的身体腐烂，骨头碎裂；因为供养漏尽者美味饮食的果报，他证得了阿罗汉果。”

Pūtigattatissattheravatthu sattamaṃ.

身体发臭的提舍长老的故事第七则终。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/3. Cittavagga 心品 (Dhp 3, 33-43)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.8 Nandagopālakavatthu 牧牛人难屠 (Dhp 3.8, 42)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

42.

Diso disaṃ yaṃ taṃ kayirā, verī vā pana verinaṃ;

Micchāpaṇihitaṃ cittaṃ, pāpiyo [pāpiyaṃ (?)] naṃ tato kare.

☸---------------------------------------------------------------------

四二 仇敌加害仇敌，怨家对付怨家，（但是）导向错误的内心，能对自己造成更大的伤害。

☸.....................................................................

牧牛人难屠

错误的心念 （杀生、偷盗、邪淫、妄语、 两舌、恶口、绮语、悭贪、嗔恚和邪见），比任何敌人或仇家的伤害更深。

难屠替一位富翁看顾牛只，虽然只是个牧牛人，但他尽可能存钱。有机会，他就到 富翁的家去，也因此有些机会能够遇见佛陀，并且聆听佛陀说法。难屠也曾邀请佛陀到 他家去，但佛陀却说时机尚未成熟，所以并未答应。

过了一阵子，有一次佛陀和众多比丘突然改变行程，要到难屠家去，因为佛陀了解 ，难屠正确明白佛法的时机已经成熟了。接连好几天，难屠都很恭敬地接待并且供养佛 陀和比丘们。最后一天听完佛陀的说法后，他也证得初果。当天佛陀和众多比丘要离去 时，他更亲手拿着佛陀的钵，送佛陀一程之后，才顶礼回家。

就在这时候，一位难屠长期仇敌的猎人射死难屠。走在后面的比丘发现难屠的尸体后，赶上来报告佛陀：

“因为您的莅临，难屠作了大量的供养，并陪您走了一段路，才会在回家的路上被人射死。”

佛陀回答道：“比丘啊，不管我来不来，由于以前的业，难屠都难逃死亡。所以大家应了解，错误的心念比敌人和小偷伤害人更深，对抗危险的唯一保障是正确的心念。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

[AI翻译]

8. 牧牛人难屠的故事

佛陀在拘萨罗国时，针对牧牛人难屠宣说了这句法义：“Diso disan”ti 等。

据说在舍卫城，有一位名叫难屠的牧牛人，替给孤独长者看管牛群。他很富有，家财万贯，拥有巨额财富。他就像结发外道（如迦尼耶）那样，通过履行牧牛人的职责来迴避王室的征税，并维持自己的家庭。他时常带着五种牛乳制品（五种乳味）去见给孤独长者，并得以见到世尊，听闻佛法。他请求世尊到他住的地方去。世尊等待他智慧成熟的时机，知道时机成熟后，有一天，在众多比丘僧团的陪同下，在游行途中，离开大路，来到他住处附近的一棵树下坐下。难屠来到世尊跟前，顶礼问候，并邀请世尊。他为以佛陀为首的比丘僧团布施了精美的五种乳味供养。第七天，世尊随喜开示，次第宣说了布施等各种法。说法结束时，牧牛人难屠证得了须陀洹果。他拿起世尊的钵，跟随世尊走了一段很长的路。世尊说：“优婆塞，停下吧。”他被劝回后，顶礼返回。这时，一个猎人射杀了他。跟在后面的比丘们看到他，便去告诉世尊：“尊者，因为您来到这里，牧牛人难屠做了大布施，送您回去时被杀了。如果您不来，他就不会死了。”世尊说：“比丘们，无论我来或不来，他都无法逃脱死亡，即使他前往四方四维也是如此。那些盗贼、怨敌所不能做到的（伤害），众生内心败坏、导向错误的思想却能做到。”说完，诵出此偈：

42.

“仇敌加害仇敌，怨家对付怨家；（但是）导向错误的内心，能对自己造成更大的伤害。”

此中，“Diso disan”ti 指盗贼对盗贼。“Disvā”是省略的词。Yaṃ taṃ kayirāti 指对他造成某种不幸和灾难。第二句也是同样的意思。意思是：一个心怀不轨的盗贼，侵犯他人的妻儿、田地、财物、牛马等，当他看到那个被他侵犯的人也同样对他进行侵犯时；或者一个因某种原因结下仇怨的怨敌，看到他的怨敌时，由于自身的残忍和凶暴，对他造成某种不幸和灾难，或者折磨他的妻儿，或者毁坏他的田地等，或者甚至夺取他的生命；（然而）由于在十恶业道上错误安立而导向错误的心，Pāpiyo naṃ tato kare 指能使那个人遭受比那（盗贼或怨敌造成的）更坏的（结果）。如前所述，盗贼对盗贼，或怨敌对怨敌，可能在这一生中就带来痛苦，或者造成生命的终结。但是，这个在恶业道上错误安立的心，不仅在现世就能导致不幸和灾难，而且在百千生中，将（众生）抛入四恶道，使其无法抬头。

说法结束时，许多人证得了须陀洹果等。这次说法对大众非常有益。然而，比丘们没有问及这位优婆塞前世所造的业，因此世尊也没有说明。

牧牛人难屠的故事 第八则。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/3. Cittavagga 心品 (Dhp 3, 33-43)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.9 Soreyyavatthu 梭儒亚富翁 (Dhp 3.9, 43)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

43.

Na taṃ mātā pitā kayirā, aññe vāpi ca ñātakā;

Sammāpaṇihitaṃ cittaṃ, seyyaso naṃ tato kare.

Cittavaggo tatiyo niṭṭhito.

☸---------------------------------------------------------------------

四三 那（善事）不是母亲、父亲所能做的，也不是其他亲属能做的；正确引导的内心，能使自己（获得）更大的提升。

心品第三 结束。

☸.....................................................................

变性人

善念（布施，持戒，修禅定，恭敬，承事，回向功德，随喜功德，听法，说法，正直见）的法益，胜过父母亲朋的爱护与照顾。

梭儒亚是一位富翁。有一次，他与一个朋友带着一群仆人搭乘华丽的马车前去沐浴。当时，摩诃迦旃延尊者正在整理衣服，准备入城化缘。梭儒亚瞥见尊者金色的皮肤时，内心想到：“这比丘如果是我妻子多好。或者我妻子的肤色能像这样就好了！”不久，他发现自己的性别神秘地变了。他感到非常的羞耻，而决定离开故乡。这时候，身为女儿身，他用刻有名字的印章向一群准备前往怛刹尸罗城的人恳请，让他搭便车。这时候，他的亲朋好友到处找他，却遍寻不着。

到达怛刹尸罗城后，那群人中有一个人就向当地一位年轻的富翁提及同来的女性——梭儒亚，年轻的富翁发现梭儒亚十分美丽，而且与他的年龄相当，就与他结婚，梭儒亚也因此生了两个儿子。其实，当初身为男子时，他已经有两位女儿了。

有一天，故乡一位富翁的儿子，也是梭儒亚的老朋友来怛刹尸罗城。梭儒亚就请他来家里，这人感到十分讶异，因为他根本不认识她，就问她是否认识他。她回答是，并垂询她亲朋好友的近况。这人告诉她，有一位富翁神秘失踪的事。这时候，她才向他透露她就是那位失踪的富翁，并且把自己因为看见比丘时心中升起错误的念头，性别因而改变，以及与此地年轻富翁结婚的来龙去脉告诉他。这人劝他向摩诃迦旃延尊者请求宽恕。

摩诃迦旃延尊者于是被请来接受供养，供养后，她被带到尊者面前来解释一切原委，并恳请尊者宽恕。

当尊者说完：“起来吧！我宽恕你！”之后，梭儒亚马上恢复男人身份。这时她丈夫说：“朋友！既然你是这两个男孩的妈，而我是他们的父亲，他们真的是我们的儿子，所以你可以继续住在此地，不要沮丧！”

梭儒亚回答道：“朋友！我首先是男子，后来变成女人，现在又变回男人；同样地，先是两个女儿的父亲，最近又是两个儿子的母亲。一生中经历过这两次性别的转变后，我已经厌倦世俗生活了，我现在要出家为比丘，并在尊者指导之下修行。以后照顾孩子就是你的责任了，请不要疏忽了！”

说完之后，梭儒亚拥抱、亲吻两个男孩，然后把他们交给他们的父亲而出家了。他也向那位协助他找到尊者，并且得到尊者宽恕之后有机会出家，而从事生命中最终目标——止息所有苦痛的年轻人致谢。

摩诃迦旃延尊者于是帮他剃度，使他成为比丘，他于是努力修行，后来，又跟随尊者到祇树给孤独园向佛陀顶礼问讯。

后来，人们常问他究竟比较喜欢两个女儿或亲生的两个儿子。他说比较喜欢亲生的儿子。但人们经常问及这个问题，使他感到非常困惑、羞愧，就单独一人精进修行，并且观身无常。不久之后，就证得阿罗汉果，同时具有非凡的智慧和神通。人们再问同样的问题时，他就说自己对任何人都没有执着。听他这么回答的比丘们却不相信他的话，就向佛陀请教梭儒亚两种不同回答的涵意。佛陀说：“梭儒亚现在的回答和以前不同，是因为他已经证得阿罗汉果，没有任何的执着。正确的心念带给他的喜悦，不是身为父亲或母亲能够做到的。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

[AI翻译]

9. 梭儒亚长老的故事

佛陀在舍卫城祇树给孤独园时，针对梭儒亚长老宣说了这句法义：“Na taṃ mātā pitā kayirā”ti 等。

故事发生在梭儒亚城，但在舍卫城结束。当正等正觉的佛陀住在舍卫城时，梭儒亚城有一位长者的儿子，名叫梭儒亚。他与一位朋友同乘一辆舒适的马车，带着大批随从出城去沐浴。那时，摩诃迦旃延长老正准备进入梭儒亚城乞食，在城外披上僧伽梨（大衣）。长老的身体呈金黄色。梭儒亚长者的儿子看到后心想：“啊，要是这位长老是我的妻子就好了！或者，要是我妻子的肤色像这位长老的肤色一样就好了！”就在他这么想的瞬间，他的男性性征消失了，女性性征出现了。他感到羞愧，从马车上下来逃走了。随从们不认识他，问道：“这是怎么回事？”她则走向前往怛叉尸罗城的路。他的朋友到处寻找也没找到他。所有人都沐浴完毕回了家。当被问及“长者的儿子在哪里？”时，他们回答说：“我们以为他洗完澡已经回来了。”他的父母到处寻找，没找到，便哭泣悲伤，认为“他大概是死了”，并为他举行了亡者供养。她看到一个前往怛叉尸罗城的商队领袖，便跟在马车的后面走。

这时，人们看到她，说道：“她跟在我们马车后面，我们不知道这女孩是谁家的。”她也说：“你们赶你们的马车吧，我步行跟着。”她走着，拿出指环（作为报酬），在一个马车上得到了一个位置。人们心想：“在怛叉尸罗城，我们的少东家还没有妻子，我们告诉他，我们会得到丰厚的奖赏。”他们回到家后，说：“主人，我们为您带来了一件女宝。”主人听后，叫她过来，看到她与自己年龄相仿，容貌端庄美丽，心生爱意，便将她留在家中。男人变成女人，或者女人变成男人，并非前所未有。男人若与他人妻子通奸，死后在地狱中受苦无数百千年，投生为人时，在百世中都会转生为女性。

阿难陀长老也是圆满十万劫波罗蜜的圣弟子，在轮回中流转时，曾有一世生于铁匠家。因犯下与人妻通奸的恶业，在地狱受报后，以剩余的业报，在十四世中都成为服侍男人的女人，在七世中遭受断种之苦。而女性若行布施等善业，厌离女性身份，发愿：“愿我此善业，能助我获得男性身份”，死后便能获得男性身份；作为顺从丈夫的天女，通过善待丈夫也能获得男性身份。

而这位长者的儿子，因为对长老生起不如理作意的心，就在这一生中获得了女性身份。她在怛叉尸罗城与那位长者的儿子同居后，怀了孕。十月期满，她生下一个儿子，当这个儿子能走路时，她又生了一个儿子。这样，她腹中生了两个儿子，加上在梭儒亚城因他而生的两个女儿，共有四个孩子。那时，他（梭儒亚）在梭儒亚城时的朋友，那位长者的儿子，带着五百辆货车来到怛叉尸罗城，坐着舒适的马车进城。这时，她（梭儒亚）正在楼阁上，打开窗户，望着街巷。她看到他，认了出来，便派婢女去请他来，让他坐在大厅里，给予隆重的款待。于是那人对她说：“贤妻，你以前我们从未见过，但你却对我们如此盛情款待，你认识我们吗？”“是的，主人，我认识。你们不是梭儒亚城的居民吗？”“是的，贤妻。”她问候了他的父母、妻子和孩子是否安康。对方回答：“是的，贤妻，他们都安康。”然后问：“你认识他们吗？”“是的，主人，我认识。他们有一个儿子，他在哪里，主人？”“贤妻，别提这事了。我和他有一天同乘一辆舒适的马车出去沐浴，就不知道他的去向了。我们到处寻找也没找到他，告诉了他父母。他们为他哭泣悲伤，举行了葬礼。”“我就是他，主人。”“走开，贤妻，你说什么？我的朋友像天神一样，是个男人。”“没关系，主人，我就是他。”“那这是怎么回事？”“那天你看到摩诃迦旃延长老了吗？”“是的，看到了。”“我看着摩诃迦旃延长老想：‘啊，要是这位长老是我的妻子就好了！或者，要是我妻子的肤色像这位长老的肤色一样就好了！’就在我这么想的瞬间，我的男性性征消失了，女性性征出现了。于是我感到羞愧，不敢对任何人说什么，就从那里逃到了这里，主人。”

“啊，你造了多么严重的业啊！为什么不告诉我？你向长老忏悔了吗？”“没有忏悔，主人。你知道长老在哪里吗？”“他就住在这个城附近。”“如果他来乞食经过这里，我会供养我的尊者食物，主人。”“那赶紧准备供养吧，我们去向我们的尊者忏悔。”于是他去长老的住处，顶礼后坐在一旁说：“尊者，明天请接受我的供养。”“长者子，你不是外来人吗？”“尊者，请不要问我是不是外来人，明天请接受我的供养。”长老默许了。家里也为长老准备了隆重的供养。第二天，长老来到他家门口。于是，让他坐下，用精美的食物供养后，那位长者子带着那个“女人”（梭儒亚）来到长老脚边让她跪下，说：“尊者，请宽恕我的这位同伴。”“这是怎么回事？”“尊者，她以前是我的好朋友，因为看到您而生起了那样的想法，于是他的男性性征消失了，女性性征出现了。请宽恕他，尊者。”“那么，起来吧，我宽恕你们。”长老刚说完“我宽恕”，她的女性性征就消失了，男性性征出现了。

男性性征刚一出现，怛叉尸罗城的长者子就对他说：“喂，朋友，这两个孩子是你腹中所生，也是因我而生，是我们两人的儿子。我们就住在这里吧，不要苦恼。”“朋友，我在一生之中，先是男人，后变成女人，现在又变回男人，经历了这样的变化。起初因我而生了两个女儿，现在从我腹中出来了两个儿子。我这一生经历了这样的变化，不要再想‘他会留在家里的’。我要在我的尊者座下出家。这两个孩子是你的责任，不要疏忽他们。”说完，他亲吻、抚摸了儿子们，把他们抱在怀里，交给他们的父亲，然后离开，向长老请求出家。长老也为他剃度，授了具足戒，带着他游行，次第来到了舍卫城。他被称为梭儒亚长老。当地居民知道了这件事，都骚动起来，好奇地前来问他：“尊者，据说事情是这样的？”“是的，道友。”“尊者，竟然有这样的事？”“据说您腹中生了两个儿子，又因您而生了两个女儿，您对哪边的孩子感情更深厚呢？”“腹中生的，道友。”来来往往的人都不断地这样问。

长老一次次地说“对腹中生的感情更深厚”，感到羞愧，便独自坐着，独自站着。他这样独处，观察自身的生灭无常，不久便证得了阿罗汉果，并具足四无碍解智。这时，来来往往的人又问他：“尊者，据说事情是这样的？”“是的，道友。”“对哪边的感情更深厚？”“我对任何地方都没有感情。”比丘们说：“尊者，他说了不实的话。前些天还说‘对腹中生的儿子感情更深厚’，现在却说‘我对任何地方都没有感情’，他前后矛盾。”世尊说：“比丘们，我的儿子没有前后矛盾。从我的儿子以正确引导的心见到道的那一刻起，他对任何地方都没有产生感情。那种连母亲、父亲都无法给予的成就，众生内在生起的正确引导的心却能给予。”说完，诵出此偈：

43.

“那（善事）不是母亲、父亲所能做的，也不是其他亲属能做的；正确引导的内心，能使自己（获得）更大的提升。”

此中，“na tan”ti 指那件事，既不是母亲能做的，也不是父亲，也不是其他亲属能做的。“Sammāpaṇihitan”ti 指在十善业道上正确安立的心。“Seyyaso naṃ tato kare”ti 指能使他比那（父母亲属所能做的）更好、更优越、更殊胜，意思是“能做到”。父母给子女钱财，只能让他们在一生中不劳作而生活安乐。即使是毗舍佉的父母，虽然非常富有，家财万贯，也只是给了她在一生中能安乐生活的财富。然而，能够给予四天下转轮圣王之位的父母是没有的，更不用说天界的福报或初禅等禅定成就了，至于出世间的成就，更是无从谈起。但是，正确引导的心却能给予所有这一切成就。因此说“seyyaso naṃ tato kare”（能使自己获得更大的提升）。

说法结束时，许多人证得了须陀洹果等。这次说法对大众非常有益。

梭儒亚长老的故事 第九则。

心品注释 结束。

第三品。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2562.3.19 心 法师 修订】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/4. Pupphavagga 华品 (Dhp 4, 44-59)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1 Pathavikathāpasutapañcasatabhikkhuvatthu 观身如大地 (Dhp 4.1, 44-45)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Pupphavaggo

华品

《观身如大地经》

44.

（四四偈：）

Ko imaṃ [komaṃ (ka.)] pathaviṃ vicessati [vijessati (sī. syā. pī.)],

“谁将征服地界（谁将征服大地的诱惑），

yamalokañca imaṃ sadevakaṃ;

阎罗界和天界（包括阎罗和天神世界）？

Ko dhammapadaṃ sudesitaṃ,

谁将通达善说的法句（谁能将善说的法句领会并弘传），

kusalo pupphamiva pacessati [pupphamivappacessati (ka.)].

如同巧匠采集花朵（如同熟练的花匠采摘鲜花）？”

45.

（四五偈：）

Sekho pathaviṃ vicessati,

“有学之人将征服地界（修学佛法者将征服大地诱惑），

yamalokañca imaṃ sadevakaṃ;

阎罗界和天界（包括阎罗和天神世界）！

Sekho dhammapadaṃ sudesitaṃ,

有学之人将通达善说的法句（修学佛法者能将善说的法句领会并弘传），

kusalo pupphamiva pacessati.

如同巧匠采集花朵（如同熟练的花匠采摘鲜花）！”

☸.....................................................................

（❄ 法句经故事：观身 ～☺）

一群比丘随从佛陀到一个村落之后，返回祗树给孤独园。

傍晚时分，这群比丘聚在一起讨论当天的行程，尤其是山形地势……。

他们讨论到底是平地或山峦起伏，是泥土地或沙地，红土或黑土？

这时候佛陀来探视他们，知道他们谈论的话题时，佛陀告诫他们：

“你们所谈的山川地势等，是身外的环境；你们最好观察自身，并努力去了解其中的涵义。”

佛陀接着说：

“通过观察自身，比丘可以了解世间、诸天与地狱，也可以明白奥妙的佛法，就像园艺专家精心设计的花园一样。”

这些比丘听闻佛陀的说法后，正念现前，专心思考——

佛陀的教诲，终于涤尽内心所有的烦恼，证得圣果。

观身如大地经 ～华品‧第一经终

～《法句经‧华品‧Pathavikathāpasutapañcasatabhikkhuvatthu 观身如大地经》(Dhp 4.1, 44-45)

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

[AI翻译]

4. 华品

1. 关于地界话题的五百比丘的故事

“谁将征服此地界”等，这句法句是导师住在舍卫城时，针对沉迷于讨论地界话题的五百位比丘而说的。

据说，他们跟世尊一起在各处游行后，回到祇园精舍，在傍晚时分集于侍者堂，讨论自己所去过的地方，说：“从某村到某村的路上，有的平坦，有的崎岖，有的泥泞多，有的砂石多，有的黑土，有的红土。”像这样谈论着关于地界的话题。

导师前来，问道：“诸比丘，你们现在聚集在这里，在谈论什么话题呢？”他们回答说：“尊者，我们在谈论我们游行过的地方的地界。”导师听后说：“诸比丘，这只是外在的地界，你们应该致力于内在（自身）的地界。”说完，诵出了这两首偈颂：

44. “谁将征服此地界，以及阎罗界和天界？谁将通达善说的法句，如同巧匠采集花朵？

45. 有学之人将征服地界，以及阎罗界和天界；有学之人将通达善说的法句，如同巧匠采集花朵。”

在这里，“谁将（征服）此地界”意指谁将（征服）此被称为自身的地界。“将征服”（vicessati）的意思是：将以自己的智慧去探究、去了解、去证悟、去亲证。 “以及阎罗界”（Yamalokañca）意指四种恶道世界。“以及此天界”（imaṃ sadevakaṃ）意指此人界连同天界，谁将去探究、去了解、去证悟、去亲证？ 这是所提出的问题。

“谁将（通达）善说的法句”（Ko dhammapadaṃ sudesitaṃ）意指：由于如实宣说，故称“善说”的，由三十七菩提分法构成的法句，谁能如同熟练的花匠采摘花朵一般，去采集、去探究、去了解、去审察、去证悟、去亲证？

“有学之人”（Sekho）意指：由于修学增上戒学、增上心学、增上慧学这三学，从初果须陀洹道开始，直到阿罗汉道的七种有学之人，将通过阿罗汉道，去除对自身地界的欲贪，从而征服、探究、了解、证悟、亲证此被称为自身的地界。

“以及阎罗界”（Yamalokañca）意指：即是那位有学之人，将征服、探究、了解、证悟、亲证如前所述的阎罗界，以及此人界连同天界。

“有学之人”（Sekho）意指：即是那七种有学之人，如同熟练的花匠进入花园，避开幼嫩的花蕾、被虫蛀的、枯萎的、结成硬块的花朵，只采摘那些美好、生长优良的花朵一样；同样地，这位有学之人也将以智慧去采集、探究、审察、证悟、亲证这善说、善示的菩提分法构成的法句。导师亲自解答了这个问题。

开示结束时，五百位比丘都证得了阿罗汉果，并具足四无碍解。对在场的会众来说，这次说法也带来了利益。

关于地界话题的五百比丘的故事第一则终。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.3.20 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/4. Pupphavagga 华品 (Dhp 4, 44-59)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2 Marīcikammaṭṭhānikabhikkhuvatthu 观身如幻 (Dhp 4.2, 46)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

《观身如幻经》

《相应部经典‧道相应‧恒河中略品‧依止东之一～五经》说示（八圣道分如五大河倾向于大海）：

‘诸比丘！譬如！恒河，趣向于东、倾向于东、临入于东。

诸比丘！如是！比丘，修习八圣道分、多修八圣道分，则趣向涅盘、倾向涅盘、临入于涅盘。’

☆ 佛陀时代的印度五大河 ➾

① 恒河（ Gaṅgā nadī ） ☞

发源于印度北阿坎德邦的根戈德里（英语： Gangotri ）等冰川；

流经瓦拉那西（位于鹿野苑旁边）、帕特纳市（古称华氏城阿育王迁都于此）；

与布拉马普得拉河会合，流入印度洋。

又或译为：恒迦河、恒伽河（英语： Ganges ）。

② 夜摩那河（ Yamunā nadī ） ☞

发源于北阿坎德邦（英语 Uttarakhand ）的喜马拉雅山冰川；

流经新德里、马图拉（英语： Mathura ，又译为马土腊，佛世时苏罗娑国的首都 Madhurā ）；

在安拉阿巴德市（佛世时跋蹉国首都憍赏弥的附近）汇入恒河。

如今叫做：亚穆纳河、朱木纳河（英语： Jumna river ）。

又或译为：阎牟那河、耶牟那河。

③ 阿致罗筏底河（ Aciravatī nadī ） ☞

发源于尼泊尔境内西侧邦克（英语： Banke ）国家公园附近；

流经舍卫城；

在今天巴达那市（英语： Patana ）附近汇入格尔纳利河。

如今叫做：拉普提河、雷提河（英语： Rapti river ）。

又或译为：阿夷罗跋提河、阿恃多伐底河。

④ 舍劳浮河（ Sarabhū nadī ） ☞

发源于尼泊尔境内西侧拔地雅（英语 Bardiya ）国家公园附近；

流经阿约提亚（英名： Ayodhya ，佛世时拘萨罗国的车城，亦名：沙计多 Sāketa ）；

南流至恰普拉（英语： Chapra ）附近汇入恒河。

如今叫做：格尔纳利河（又名加格拉河、嘎哥拉河，英语： Ghaghara river ）。

又或译为：萨罗浮河、萨罗由河。

⑤ 摩醯河（ Mahī nadī ） ☞

发源于尼泊尔境内东侧；

流经马德普拉（英语： Madhepura ，佛世时鸯伽国拔提城之奢提耶林 Bhaddiye Jātiyāvane ）的西方；

南流至巴加尔布尔（又名巴加铺，英语： Bhagalpur ，鸯伽国的首都瞻波城 Campā ）的东方而汇入恒河。

如今叫做：戈西河、库西河（英语： Koshi river, Kosi river ）。

又或译为：摩企河、莫醯河。

46.

（四六偈：）

Pheṇūpamaṃ kāyamimaṃ viditvā,

“已了知此身如聚沫（内观身体像一团泡沫之后），

marīcidhammaṃ abhisambudhāno;

彻悟（此身）如幻（如同正觉了知海市蜃楼一般）；

Chetvāna mārassa papupphakāni [sapupphakāni (ṭīkā)],

斩断魔罗的花簇（摧毁了爱欲魔的火花），

adassanaṃ maccurājassa gacche.

越度死王的视线（摆脱五蕴死神的园林）。”

☸.....................................................................

（❄ 法句经故事：观身如幻影的比丘 ～☺）

有一次，佛陀停留在舍卫城的祇树给孤独园时，有位比丘得到佛陀给他的观想题目后，到一处森林里去禅修。

他虽然很精进，却进步不多，因此对自己不满意，并且想道：

“我要回去，请佛陀另外给一个比较适合我气质的题目。”

想完之后，他就出发回祇树给孤独园。

途中，他遇见海市蜃楼，仔细思维之后，他明白这种现象不过是水的幻影而已。

人的血肉之躯同样也只是生老病死的幻像，实际上无我。

他当下继续观想海市蜃楼的幻像。

后来，他又到（佛陀时代的印度五大河之一）阿致罗筏底河边洗浴。

洗完后坐在河边的树下休息时──

看见飞溅的水花泡沫时，他明白血肉之躯的无常。

这时候，佛陀在祇树给孤独园中，看见他的情形，就放光，向他说法：

“比丘！你的观念正确，继续保持下去！

能够观身如水花般无常，幻影般无我是很好的事。”

佛陀告诫后，这比丘就证得阿罗汉果。

观身如幻经 ～华品‧第二经终

～《法句经‧华品‧Marīcikammaṭṭhānikabhikkhuvatthu 观身如幻经》(Dhp 4.2, 46)

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

2. Marīcikammaṭṭhānikattheravatthu

Pheṇūpamanti imaṃ dhammadesanaṃ satthā sāvatthiyaṃ viharanto aññataraṃ marīcikammaṭṭhānikaṃ bhikkhuṃ ārabbha kathesi.

So kira bhikkhu satthu santike kammaṭṭhānaṃ gahetvā, “samaṇadhammaṃ karissāmī”ti araññaṃ pavisitvā ghaṭetvā vāyamitvā arahattaṃ pattuṃ asakkonto “visesetvā kammaṭṭhānaṃ kathāpessāmī”ti satthu santikaṃ āgacchanto antarāmagge marīciṃ disvā, “yathā ayaṃ gimhasamaye uṭṭhitā marīci dūre ṭhitānaṃ rūpagatā viya paññāyati, santikaṃ āgacchantānaṃ neva paññāyati, ayaṃ attabhāvopi uppādavayaṭṭhena evarūpo”ti marīcikammaṭṭhānaṃ bhāvento āgantvā maggakilanto aciravatiyaṃ nhāyitvā ekasmiṃ caṇḍasotatīre rukkhachāyāya nisinno udakavegābhighātena uṭṭhahitvā mahante mahante pheṇapiṇḍe bhijjamāne disvā, “ayaṃ attabhāvopi uppajjitvā bhijjanaṭṭhena evarūpoyevā”ti ārammaṇaṃ aggahesi. Satthā gandhakuṭiyaṃ ṭhitova taṃ theraṃ disvā, “evameva, bhikkhu, evarūpovāyaṃ attabhāvo pheṇapiṇḍo viya marīci viya uppajjanabhijjanasabhāvoyevā”ti vatvā imaṃ gāthamāha –

46.

“Pheṇūpamaṃ kāyamimaṃ viditvā,

Marīcidhammaṃ abhisambudhāno;

Chetvāna mārassa papupphakāni,

Adassanaṃ maccurājassa gacche”ti.

Tattha pheṇūpamanti imaṃ kesādisamūhasaṅkhātaṃ kāyaṃ abaladubbalaṭṭhena anaddhaniyatāvakālikaṭṭhena pheṇapiṇḍasarikkhakoti viditvā. Marīcidhammanti yathā marīci dūre ṭhitānaṃ rūpagatā viya gayhūpagā viya hoti, santike upagacchantānaṃ rittā tucchā agayhūpagā sampajjati, evameva khaṇikaittarapaccupaṭṭhānaṭṭhena ayaṃ kāyopi marīcidhammoti abhisambudhāno bujjhanto, jānantoti attho. Mārassa papupphakānīti mārassa papupphakasaṅkhātāni tebhūmakāni vaṭṭāni ariyamaggena chinditvā khīṇāsavo bhikkhu maccurājassa adassanaṃ avisayaṃ amatamahānibbānaṃ gaccheyyāti.

Gāthāpariyosāne thero saha paṭisambhidāhi arahattaṃ patvā satthu suvaṇṇavaṇṇaṃ sarīraṃ thomento vaṇṇento vandantova āgatoti.

Marīcikammaṭṭhānikattheravatthu dutiyaṃ.

[AI翻译]

2. 修习阳焰业处（观身如幻）长老的故事

师尊在舍卫城时，针对一位修习阳焰业处的比丘而说了这句法句：“如聚沫”。

据说，那位比丘从师尊处得到业处（禅修题目）后，心想：“我要修习沙门法。”便进入森林，精进努力，但未能证得阿罗汉果。他心想：“我要回去请师尊为我详细解说业处。”在返回师尊处的途中，他看见了阳焰（海市蜃楼），心想：“就像这夏天出现的阳焰，对远处的人来说似乎有形可见，但走近一看却消失不见，这个身体（生命）也是如此，具有生灭的性质。”他一边修习阳焰业处一边走着，途中感到疲惫，便到阿致罗筏提河沐浴。之后，他坐在一棵树的树荫下，在湍急的河岸边，看见因水流冲击而不断生起又破灭的巨大泡沫堆，他领悟到：“这个身体（生命）也是如此，生起后就必然会破灭。”于是他以此为观想对象。师尊在香室中看到了这位长老，便对他说道：“正是如此，比丘！这个身体就像泡沫堆，像阳焰一样，本性就是生起与破灭。”于是说了这首偈颂：

46.

“了知此身犹如聚沫，

彻悟其性犹如阳焰；

斩断魔罗的花簇，

达到死王见不到之处。”

偈颂中的“如聚沫”是指：了知这个由头发等部分组成的身体，因其脆弱、不坚固、短暂如泡沫堆一般。“如阳焰法”是指：如同阳焰，对远处的人来说好像有形体、可以执取，但走近时，却发现是空虚、不实、不可执取的；同样地，这个身体因其刹那生灭、短暂的特性，也是“如阳焰法”。“彻悟”即觉悟、了知的意思。“魔罗的花簇”是指：代表三界轮回的魔罗花簇，通过圣道斩断它们。漏尽比丘应达到死王看不见、不可及的不死大涅槃境界。

偈颂结束时，那位长老连同四无碍解一起证得了阿罗汉果。他赞美、称颂着师尊金色的身体，顶礼着走了过来。

修习阳焰业处长老的故事（二）竟。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/4. Pupphavagga 华品 (Dhp 4, 44-59)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3 Viṭaṭūbhavatthu 琉璃王报复 (Dhp 4.3, 47)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

47.

Pupphāni heva pacinantaṃ, byāsattamanasaṃ [byāsattamānasaṃ (ka.)] naraṃ;

Suttaṃ gāmaṃ mahoghova, maccu ādāya gacchati.

☸---------------------------------------------------------------------

四七 犹如采集花朵的人，他的心贪恋不舍，死亡便将他带走，如同洪水冲走沉睡的村庄。

☸.....................................................................

琉璃王报复释迦族

采集各种花朵、内心充满贪爱执着的人，会被死亡带走，

就像洪水会冲走沉睡的村庄一样。

憍萨罗国波斯匿王希望与释迦族缔结姻亲关系，就派遣使节到迦毗罗卫城，请求与释迦族的一位公主结婚。释迦族的王子们不想冒犯波斯匿王，就答应了他的请求，但他们却送给他一位美丽的女孩，而不是公主，这女孩是摩诃男与一位婢女所生的。不知情的波斯匿王立这位女孩为王妃。后来，这女孩生下一位王子，并且命名为琉璃。王子年满十六岁时，被派去拜访外祖父摩诃男和释迦族的王子们。他受到某种程度的款待，但所有比他年轻的释迦族王子都事先被送到一个村落去，以避免向王子致敬。过了几天，王子一行人折返回国。王子刚动身没多久，一个女仆就被叫来用牛乳清洗王子坐过的地方。这女仆一面工作一面嘀咕道：“这是那个婢女的儿子坐过的地方。”这时候，一位被王子派遣回来拿东西的随从偷听到她的嘀咕，就去向王子报告说，王子的母亲茉利夫人（Vāsabhakhattiyā）实际上是婢女的女儿。

王子知道真相后，极端愤怒，发誓有一天要毁灭所有的释迦族人。后来他当了国王，果然发兵攻打释迦族，并把除了摩诃男身边的人和少数一些人以外，其他人都格杀殆尽。事后，他和军队在返国的途中驻扎在阿致罗筏底河床。当天晚上，河的上游地带暴雨倾盆，暴涨的河水如万马奔腾地把他和军队一齐冲入大海。

听到这两件悲惨的事故，佛陀向众比丘解释，他的亲人——释迦族的王子们在前世曾经在河中用药毒鱼，所以今生才会集体丧生。

至于王子和他的军队，佛陀说：

就像洪水冲走所有沉睡中的村民一样，死神带走所有迷恋感官享乐的众生。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

3. Viṭaṭūbhavatthu

Pupphāniheva pacinantanti imaṃ dhammadesanaṃ satthā sāvatthiyaṃ viharanto saparisaṃ mahoghena ajjhottharitvā māritaṃ viṭaṭūbhaṃ ārabbha kathesi.

Tatrāyaṃ anupubbikathā – sāvatthiyañhi mahākosalarañño putto pasenadikumāro nāma. Vesāliyaṃ licchavirañño putto licchavikumāro mahāli nāma, kusinārāyaṃ mallarājaputto bandhulo nāmāti ime tayo disāpāmokkhassācariyassa santike sippuggahaṇatthaṃ takkasilaṃ gantvā bahinagare sālāya samāgatā aññamaññassa āgatakāraṇañca kulañca nāmañca pucchitvā sahāyakā hutvā ekatova ācariyaṃ upasaṅkamitvā sippaṃ sikkhantā na cirasseva uggahitasippā ācariyaṃ āpucchitvā ekatova nikkhamitvā sakasakaṭṭhānāni agamaṃsu. Tesu pasenadikumāro pitu sippaṃ dassetvā pasannena pitarā rajje abhisitto. Mahālikumāro licchavīnaṃ sippaṃ dassento mahantena ussāhena dassesi, tassa akkhīni bhijjitvā agamaṃsu. Licchavirājāno “aho vata amhākaṃ ācariyo akkhivināsaṃ patto, na naṃ pariccajissāma, upaṭṭhahissāma nan”ti tassa satasahassuṭṭhānakaṃ ekaṃ dvāraṃ adaṃsu. So taṃ nissāya pañcasate licchavirājaputte sippaṃ sikkhāpento vasi. Bandhulakumāro saṭṭhiṃ saṭṭhiṃ veḷū gahetvā majjhe ayasalākaṃ pakkhipitvā saṭṭhikalāpe ussāpetvā ṭhapite mallarājakulehi “ime kappetū”ti vutto asītihatthaṃ ākāsaṃ ullaṅghitvā asinā kappento agamāsi. So osānakalāpe ayasalākāya “kirī”ti saddaṃ sutvā, “kiṃ etan”ti pucchitvā sabbakalāpesu ayasalākānaṃ ṭhapitabhāvaṃ ñatvā asiṃ chaḍḍetvā rodamāno “mayhaṃ ettakesu ñātisuhajjesu ekopi sasineho hutvā imaṃ kāraṇaṃ nācikkhi. Sace hi ahaṃ jāneyyaṃ, ayasalākāya saddaṃ anuṭṭhāpentova chindeyyan”ti vatvā, “sabbepime māretvā rajjaṃ kareyyan”ti mātāpitūnaṃ kathesi. Tehi “paveṇirajjaṃ nāma, tāta, idaṃ na labbhā evaṃ kātun”ti nānappakārena vārito “tena hi mama sahāyakassa santikaṃ gamissāmī”ti sāvatthiṃ agamāsi.

Pasenadi kosalo rājā tassāgamanaṃ sutvā paccuggantvā mahantena sakkārena taṃ nagaraṃ pavesetvā senāpatiṭṭhāne ṭhapesi. So mātāpitaro pakkosāpetvā tattheva vāsaṃ kappesi. Athekadivasaṃ rājā uparipāsāde ṭhito antaravīthiṃ olokayamāno “anāthapiṇḍikassa cūḷaanāthapiṇḍikassa visākhāya suppavāsāyā”ti etesaṃ gehe niccaṃ bhattakiccatthāya gacchante anekasahasse bhikkhū disvā, “kahaṃ, ayyā, gacchantī”ti pucchitvā, “deva, anāthapiṇḍikassa gehe niccabhattasalākabhattagilānabhattādīnaṃ atthāya devasikaṃ dve bhikkhusahassāni gacchanti, cūḷaanāthapiṇḍikassa gehe pañcasatāni, tathā visākhāya tathā suppavāsāyā”ti vutte sayampi bhikkhusaṅghaṃ upaṭṭhahitukāmo vihāraṃ gantvā bhikkhusahassena saddhiṃ satthāraṃ nimantetvā sattāhaṃ sahatthā dānaṃ datvā sattame divase satthāraṃ vanditvā, “bhante, pañcahi me bhikkhusatehi saddhiṃ nibaddhaṃ bhikkhaṃ gaṇhathā”ti āha. “Mahārāja buddhā nāma ekaṭṭhāne nibaddhaṃ bhikkhaṃ na gaṇhanti, bahū janā buddhānaṃ āgamanaṃ paccāsīsantī”ti. “Tena hi ekaṃ bhikkhuṃ nibaddhaṃ pesethā”ti āha. Satthā ānandattherassa bhāraṃ akāsi. Rājā bhikkhusaṅghe āgate pattaṃ gahetvā, “ime nāma parivisantū”ti avicāretvāva sattāhaṃ sayameva parivisitvā aṭṭhame divase vikkhittacitto pamajjamakāsi. Rājakule nāma anāṇattā āsanāni paññāpetvā bhikkhū nisīdāpetvā parivisituṃ na labhanti “na mayaṃ idha ṭhātuṃ sakkhissāmā”ti bahū bhikkhū pakkamiṃsu. Rājā dutiyadivasepi pamajji, dutiyadivasepi bahū bhikkhū pakkamiṃsu. Tatiyadivasepi pamajji, tadā ānandattheraṃ ekakameva ṭhapetvā avasesā pakkamiṃsu. Puññavantā nāma kāraṇavasikā honti, kulānaṃ pasādaṃ rakkhanti. Tathāgatassa ca sāriputtatthero mahāmoggallānattheroti dve aggasāvakā, khemā uppalavaṇṇāti dve aggasāvikā, upāsakesu citto, gahapati, hatthako āḷavakoti dve aggaupāsakā, upāsikāsu veḷukaṇṭhakī nandamātā, khujjuttarāti dve aggaupāsikā, iti ime aṭṭha jane ādiṃ katvā ṭhānantarapattā sabbepi sāvakā ekadesena dasannaṃ pāramīnaṃ pūritattā mahāpuññā abhinīhārasampannā. Ānandattheropi kappasatasahassaṃ pūritapāramī abhinīhārasampanno mahāpuñño attano kāraṇavasikatāya kulassa pasādaṃ rakkhanto aṭṭhāsi. Taṃ ekakameva nisīdāpetvā parivisiṃsu.

Rājā bhikkhūnaṃ gatakāle āgantvā khādanīyabhojanīyāni tatheva ṭhitāni disvā, “kiṃ, ayyā, nāgamiṃsū”ti pucchitvā, “ānandatthero ekakova āgato devā”ti sutvā, “addhā ettakaṃ me bhattacchedanamakaṃsū”ti bhikkhūnaṃ kuddho satthu santikaṃ gantvā, “bhante, mayā pañcannaṃ bhikkhusatānaṃ bhikkhā paṭiyattā, ānandatthero kira ekakovāgato, paṭiyattā bhikkhā tatheva ṭhitā, pañcasatā bhikkhū mama gehe saññaṃ na kariṃsu, kiṃ nu kho kāraṇan”ti āha. Satthā bhikkhūnaṃ dosaṃ avatvā, “mahārāja, mama sāvakānaṃ tumhehi saddhiṃ vissāso natthi, tena na gatā bhavissantī”ti vatvā kulānaṃ anupagamanakāraṇañca upagamanakāraṇañca pakāsento bhikkhū āmantetvā imaṃ suttamāha –

“Navahi, bhikkhave, aṅgehi samannāgataṃ kulaṃ anupagantvā vā nālaṃ upagantuṃ, upagantvā vā nālaṃ upanisīdituṃ. Katamehi navahi? Na manāpena paccuṭṭhenti, na manāpena abhivādenti, na manāpena āsanaṃ denti, santamassa pariguhanti, bahukampi thokaṃ denti, paṇītampi lūkhaṃ denti, asakkaccaṃ denti no sakkaccaṃ, na upanisīdanti dhammassavanāya, bhāsitamassa na sussūsanti . Imehi kho, bhikkhave, navahaṅgehi samannāgataṃ kulaṃ anupagantvā vā nālaṃ upagantuṃ, upagantvā vā nālaṃ upanisīdituṃ.

“Navahi, bhikkhave, aṅgehi samannāgataṃ kulaṃ anupagantvā vā alaṃ upagantuṃ, upagantvā vā alaṃ upanisīdituṃ. Katamehi navahi? Manāpena paccuṭṭhenti, manāpena abhivādenti, manāpena āsanaṃ denti, santamassa na pariguhanti, bahukampi bahukaṃ denti, paṇītampi paṇītaṃ denti, sakkaccaṃ denti no asakkaccaṃ, upanisīdanti dhammassavanāya, bhāsitamassa sussūsanti. Imehi kho, bhikkhave, navahaṅgehi samannāgataṃ kulaṃ anupagantvā vā alaṃ upagantuṃ, upagantvā vā alaṃ upanisīditun”ti (a. ni. 9.17).

Iti kho, mahārāja, mama sāvakā tumhākaṃ santikā vissāsaṃ alabhantā na gatā bhavissantīti. Porāṇakapaṇḍitāpi hi avissāsikaṭṭhāne sakkaccaṃ upaṭṭhiyamānāpi māraṇantikaṃ vedanaṃ patvā vissāsikaṭṭhānameva agamiṃsūti. “Kadā, bhante”ti raññā puṭṭho atītaṃ āhari –

Atīte bārāṇasiyaṃ brahmadatte rajjaṃ kārente kesavo nāma rājā rajjaṃ pahāya isipabbajjaṃ pabbaji. Taṃ pañca purisasatāni anupabbajiṃsu. So kesavatāpaso nāma ahosi. Pasādhanakappako panassa anupabbajitvā kappako nāma antevāsiko ahosi. Kesavatāpaso parisāya saddhiṃ aṭṭha māse himavante vasitvā vassārattasamaye loṇambilasevanatthāya bārāṇasiṃ patvā bhikkhāya pāvisi. Atha naṃ rājā disvā pasīditvā catumāsaṃ attano santike vasanatthāya paṭiññaṃ gahetvā uyyāneva vasāpento sayaṃ sāyaṃpātaṃ assa upaṭṭhānaṃ gacchati. Avasesā tāpasā katipāhaṃ vasitvā hatthisaddādīhi ubbāḷhā hutvā ukkaṇṭhitvā, “ācariya, ukkaṇṭhitamhā, gacchāmā”ti āhaṃsu. “Kahaṃ, tātā”ti? “Himavantaṃ, ācariyā”ti. Rājā amhākaṃ āgatadivaseyeva catumāsaṃ idha vasanatthāya paṭiññaṃ gaṇhi. “Kathaṃ gamissatha, tātā”ti? “Tumhehi amhākaṃ anācikkhitvāva paṭiññā dinnā, mayaṃ idha na sakkoma vasituṃ, ito avidūre tumhākaṃ pavattissavanaṭṭhāne vasissāmā”ti vanditvā pakkamiṃsu. Kappantevāsikena saddhiṃ ācariyo ohīyi.

Rājā upaṭṭhānaṃ āgato, “kahaṃ, ayyā”ti pucchi. “Sabbe ukkaṇṭhitamhāti vatvā himavantaṃ gatā, mahārājā”ti āha. Kappakopi na cirasseva ukkaṇṭhitvā ācariyena punappunaṃ vāriyamānopi “na sakkomī”ti vatvā pakkāmi. Itaresaṃ pana santikaṃ agantvā ācariyassa pavattiṃ suṇanto avidūre ṭhāne vasi. Aparabhāge ācariyassa antevāsike anussarantassa kucchirogo uppajji. Rājā vejjehi tikicchāpesi, rogo na vūpasammati. Tāpaso āha – “kiṃ, mahārāja, icchasi me rogavūpasaman”ti? “Bhante, sacāhaṃ sakkuṇeyyaṃ, idāneva vo phāsukaṃ kareyyan”ti. “Mahārāja, sace me phāsukaṃ icchasi, maṃ antevāsikānaṃ santikaṃ pesehī”ti. Rājā “sādhu , bhante”ti taṃ mañcake nipajjāpetvā nāradaamaccappamukhe cattāro amacce “mama ayyassa pavattiṃ ñatvā, mayhaṃ sāsanaṃ pahiṇeyyāthā”ti uyyojesi. Kappantevāsiko ācariyassa āgamanaṃ sutvā paccuggamanaṃ katvā itare “kahan”ti vutte, “asukaṭṭhāne kira vasantī”ti āha. Tepi ācariyassāgamanabhāvaṃ sutvā tattheva samosaritvā ācariyassa uṇhodakaṃ datvā phalāphalaṃ adaṃsu. Taṃ khaṇaññeva rogo vūpasammati. So katipāheneva suvaṇṇavaṇṇo ahosi. Atha naṃ nārado pucchi –

“Manussindaṃ jahitvāna, sabbakāmasamiddhinaṃ;

Kathaṃ nu bhagavā kesī, kappassa ramati assame.

“Sādūni ramaṇīyāni, santi vakkhā manoramā;

Subhāsitāni kappassa, nārada ramayanti maṃ.

“Sālīnaṃ odanaṃ bhuñje, suciṃ maṃsūpasecanaṃ;

Kathaṃ sāmākanīvāraṃ, aloṇaṃ chādayanti taṃ.

“Sāduṃ vā yadi vāsāduṃ, appaṃ vā yadi vā bahuṃ;

Vissattho yattha bhuñjeyya, vissāsaparamā rasā”ti. (jā. 1.4.181-184);

Satthā imaṃ dhammadesanaṃ āharitvā jātakaṃ samodhānento “tadā rājā moggallāno ahosi, nārado sāriputto, kappantevāsiko ānando, kesavatāpaso ahamevā”ti vatvā, “evaṃ, mahārāja, pubbepi paṇḍitā māraṇantikaṃ vedanaṃ patvā vissāsikaṭṭhānaṃ gamiṃsu, mama sāvakā tumhākaṃ santike vissāsaṃ na labhanti maññe”ti āha. Rājā “bhikkhusaṅghena saddhiṃ mayā vissāsaṃ kātuṃ vaṭṭati, kathaṃ nu kho karissāmīti sammāsambuddhassa ñātidhītaraṃ mama gehe kātuṃ vaṭṭati, evaṃ sante ‘daharā ca sāmaṇerā ca sammāsambuddhassa ñātirājā’ti mama santikaṃ vissatthā nibaddhaṃ āgamissantī”ti cintetvā – “ekaṃ me dhītaraṃ dentū”ti sākiyānaṃ santikaṃ sāsanaṃ pesesi. “Katarassa sakyassa dhītā”ti ca pucchitvā, “ñatvā āgaccheyyāthā”ti vatvā dūte āṇāpesi. Dūtā gantvā sākiye dārikaṃ yāciṃsu. Te sannipatitvā, “pakkhantariko rājā, sace na dassāma, vināsessati no, na kho pana amhehi kulena sadiso, kiṃ nu kho kātabban”ti mantayiṃsu. Mahānāmo “mama dāsiyā kucchimhi jātā vāsabhakhattiyā nāma dhītā rūpasobhaggappattā atthi, taṃ dassāmā”ti vatvā dūte āha – “sādhu, rañño dārikaṃ dassāmā”ti. “Sā kassa, dhītā”ti? “Sammāsambuddhassa cūḷapituputtassa mahānāmassa sakkassa dhītā vāsabhakhattiyā nāmā”ti.

Te gantvā rañño ārocayiṃsu. Rājā “yadi evaṃ, sādhu, sīghaṃ ānetha, khattiyā ca nāma bahumāyā, dāsidhītarampi pahiṇeyyuṃ, pitarā saddhiṃ ekabhājane bhuñjantiṃ āneyyāthā”ti pesesi. Te gantvā, “deva, tumhehi saddhiṃ ekato bhuñjantiṃ rājā icchatī”ti āhaṃsu. Mahānāmo “sādhu, tātā”ti taṃ alaṅkārāpetvā attano bhojanakāle pakkosāpetvā tāya saddhiṃ ekato bhuñjanākāraṃ dassetvā dūtānaṃ niyyādesi. Te taṃ ādāya sāvatthiṃ gantvā taṃ pavattiṃ rañño ārocesuṃ. Rājā tuṭṭhamānaso taṃ pañcannaṃ itthisatānaṃ jeṭṭhikaṃ katvā aggamahesiṭṭhāne abhisiñci. Sā na cirasseva suvaṇṇavaṇṇaṃ puttaṃ vijāyi.

Athassa nāmaggahaṇadivase rājā dārakassa ayyakassa santikaṃ pesesi “sakyarājadhītā vāsabhakhattiyā puttaṃ vijātā, kimassa nāmaṃ karomā”ti? Taṃ pana sāsanaṃ gahetvā gato amacco thokaṃ badhiradhātuko, so gantvā rañño ayyakassa ārocesi, so taṃ sutvā “vāsabhakhattiyā puttaṃ avijāyitvāpi sabbajanaṃ abhibhavi, idāni pana rañño ativiya vallabhā bhavissatī”ti āha. Badhiro amacco “vallabhā”ti vacanaṃ dussutaṃ sutvā “viṭaṭūbho”ti sallakkhetvā rājānaṃ upagantvā, “deva, kumārassa kira ‘viṭṭṭūbho’ti nāmaṃ karothā”ti āha. Rājā “porāṇakaṃ no kulasantakaṃ nāmaṃ bhavissatī”ti cintetvā taṃ nāmaṃ akāsi. Athassa daharakāleyeva rājā “satthu piyaṃ karomī”ti senāpatiṭṭhānaṃ adāsi.

So kumāraparihārena vaḍḍhanto sattavassikakāle aññesaṃ kumārānaṃ mātāmahakulato hatthirūpakaassarūpakādīni āhariyamānāni disvā mātaraṃ pucchi – “amma, aññesaṃ mātāmahakulato paṇṇākāro āharīyati, mayhaṃ koci kiñci na pesesi, kiṃ tvaṃ nimātā nipitā”ti? Atha naṃ sā, “tāta, tava sakyarājāno mātāmahā dūre pana vasanti, tena te kiñci na pesentī”ti vañcesi. Soḷasavassikakāle, “amma, tava mātāmahakulaṃ passitukāmomhī”ti vatvā, “alaṃ, tāta, kiṃ tattha gantvā karissatī”ti vāriyamānopi punappunaṃ yāci. Athassa mātā “tena hi gacchā”ti sampaṭicchi. So pitu ārocetvā mahantena parivārena nikkhami. Vāsabhakhattiyā puretaraṃ paṇṇaṃ pesesi – “ahaṃ idha sukhaṃ vasāmi, māssa kiñci sāmino antaraṃ dassayiṃsū”ti. Sākiyā viṭaṭūbhassa āgamanaṃ ñatvā, “vandituṃ na sakkomā”ti tassa daharadahare kumāre janapadaṃ pahiṇitvā tasmiṃ kapilapuraṃ sampatte santhāgāre sannipatiṃsu. Kumāro tattha gantvā aṭṭhāsi.

Atha naṃ “ayaṃ te, tāta, mātāmaho, ayaṃ mātulo”ti vatvā vandāpesuṃ. So sabbe vandamāno vicaritvā ekampi attānaṃ vandantaṃ adisvā “kiṃ nu kho maṃ vandantā natthī”ti pucchi. Sākiyā, “tāta, te kaniṭṭhakumārā janapadaṃ gatā”ti vatvā tassa mahantaṃ sakkāraṃ kariṃsu. So katipāhaṃ vasitvā mahantena parivārena nikkhami. Athekā dāsī santhāgāre tena nisinnaphalakaṃ “idaṃ vāsabhakhattiyāya dāsiyā puttassa nisinnaphalakan”ti akkositvā paribhāsitvā khīrodakena dhovi. Eko puriso attano āvudhaṃ pamussitvā nivatto taṃ gaṇhanto viṭaṭūbhakumārassa akkosanasaddaṃ sutvā taṃ kāraṇaṃ pucchitvā, “vāsabhakhattiyā dāsiyā kucchimhi mahānāmasakkaṃ paṭicca jātā”ti ñatvā balakāyassa kathesi. “Vāsabhakhattiyā kira dāsidhītā”ti mahākolāhalaṃ ahosi. Taṃ sutvā viṭaṭūbho “ete tāva mama nisinnaphalakaṃ khīrodakena dhovantu, ahaṃ pana rajje patiṭṭhitakāle etesaṃ galalohitaṃ gahetvā mama nisinnaphalakaṃ dhovissāmī”ti cittaṃ paṭṭhapesi. Tasmiṃ sāvatthiṃ gate amaccā taṃ pavattiṃ rañño ārocayiṃsu. Rājā “mayhaṃ dāsidhītaraṃ adaṃsū”ti sākiyānaṃ kujjhitvā vāsabhakhattiyāya ca puttassa ca dinnaparihāraṃ acchinditvā dāsadāsīhi laddhabbamattameva dāpesi.

Tato katipāhaccayena satthā rājanivesanaṃ gantvā paññattāsane nisīdi. Rājā āgantvā vanditvā, “bhante, tumhākaṃ kira ñātakehi dāsidhītā mayhaṃ dinnā, tenassā ahaṃ saputtāya parihāraṃ acchinditvā dāsadāsīhi laddhabbamattameva dāpesin”ti āha. Satthā “ayuttaṃ, mahārāja, sākiyehi kataṃ, dadantehi nāma samānajātikā dātabbā assa, taṃ pana , mahārāja, vadāmi, vāsabhakhattiyā khattiyarājadhītā khattiyarañño gehe abhisekaṃ labhi. Viṭaṭūbhopi khattiyarājānameva paṭicca jāto, mātugottaṃ nāma kiṃ karissati, pitugottameva pamāṇanti. Porāṇakapaṇḍitā dalidditthiyā kaṭṭhahārikāya aggamahesiṭṭhānaṃ adaṃsu, tassā ca kucchimhi jātakumāro dvādasayojanikāya bārāṇasiyā rajjaṃ patvā kaṭṭhavāhanarājā nāma jāto”ti kaṭṭhahārijātakaṃ (jā. 1.1.7) kathesi. Rājā dhammakathaṃ sutvā “pitugottameva kira pamāṇan”ti tussitvā vāsabhakhattiyāya ca puttassa ca pakatiparihārameva dāpesi.

Bandhulasenāpatissapi kho kusinārāyaṃ mallarājadhītā mallikā nāma bhariyā dīgharattaṃ puttaṃ na vijāyi. Atha naṃ bandhulo “attano kulagharameva gacchā”ti uyyojesi. Sā “satthāraṃ disvāva gamissāmī”ti jetavanaṃ pavisitvā tathāgataṃ vanditvā ṭhitā, “kahaṃ gacchasī”ti vuttā “sāmiko maṃ bhante, kulagharaṃ pesetī” āha. “Kiṃ kāraṇā”ti? “Vañjhā kirasmi aputtikā”ti. “Yadi evaṃ, gamanakiccaṃ natthi, nivattassū”ti. Sā tuṭṭhamānasā satthāraṃ vanditvā nivesanaṃ gantvā “kasmā nivattāsī”ti vuttā “dasabalena nivattitāmhī”ti āha bandhulo “diṭṭhaṃ bhavissati dīghadassinā kāraṇan”ti sampaṭicchi. Sā na cirasseva gabbhaṃ paṭilabhitvā uppannadāhaḷā “dohaḷo me uppanno”ti ārocesi. “Kiṃ dohaḷo”ti? “Vesālinagare gaṇarājakulānaṃ abhisekamaṅgalapokkharaṇiyaṃ otaritvā nhatvā pānīyaṃ pātukāmāmhi, sāmī”ti. Bandhulo “sādhū”ti vatvā sahassathāmadhanuṃ gahetvā taṃ rathaṃ āropetvā sāvatthito nikkhamitvā rathaṃ pājento mahālilicchavino dinnadvārena vesāliṃ pāvisi. Mahālilicchavino ca dvārasamīpe eva nivesanaṃ hoti. So rathassa ummāre panighātasaddaṃ sutvāva “bandhulassa rathasaddo eso, ajja licchavīnaṃ bhayaṃ uppajjissatī”ti āha.

Pokkharaṇiyā anto ca bahi ca ārakkhā balavatī, upari lohajālaṃ patthaṭaṃ, sakuṇānampi okāso natthi. Bandhulasenāpati pana rathā otaritvā ārakkhake manusse vettena paharanto palāpetvā lohajālaṃ chinditvā antopokkharaṇīyaṃ bhariyaṃ nhāpetvā sayampi nhatvā puna taṃ rathaṃ āropetvā nagarā nikkhamitvā āgatamaggeneva pāyāsi. Te ārakkhamanussā licchavirājūnaṃ ārocesuṃ. Licchavirājāno kujjhitvā pañca rathasatāni āruyha “bandhulamallaṃ gaṇhissāmā”ti nikkhamiṃsu. Taṃ pavattiṃ mahālissa ārocesuṃ. Mahāli, “mā gamittha, so hi vo sabbe ghotessatī”ti āha. Tepi “mayaṃ gamissāma evā”ti vadiṃsu. “Tena hi tassa rathacakkassa yāva nābhito pathaviṃ paviṭṭhaṭṭhānaṃ disvā nivatteyyātha, tato anivattantā purato asanisaddaṃ viya suṇissatha, tamhā ṭhānā nivatteyyātha. Tato anivattantā tumhākaṃ rathadhuresu chiddaṃ passissatha, tamhā ṭhānā nivatteyyātha, purato mā gamitthā”ti. Te tassa vacanena anivattitvā taṃ anubandhiṃsu eva. Mallikā disvā, “rathā, sāmi, paññāyantī”ti āha. “Tena hi ekasseva rathassa paññāyanakāle maṃ āroceyyāsī”ti. Sā yadā sabbe rathā eko viya hutvā paññāyiṃsu, tadā “ekameva, sāmi, rathasīsaṃ paññāyatī”ti āha. Bandhulo “tena hi imā rasmiyo gaṇhāhī”ti tassā rasmiyo datvā rathe ṭhitova dhanuṃ āropesi, rathacakkaṃ yāva nābhito pathaviṃ pāvisi.

Licchavino taṃ ṭhānaṃ disvāpi na nivattiṃsu. Itaro thokaṃ gantvā jiyaṃ pothesi, asanisaddo viya ahosi. Te tatopi na nivattiṃsu, anubandhantā gacchanteva. Bandhulo rathe ṭhitakova ekasaraṃ khipi, so pañcannaṃ rathasatānaṃ rathasīse chiddaṃ katvā pañca rājasatāni parikarabandhanaṭṭhāne vinivijjhitvā pathaviṃ pāvisi. Te attano paviddhabhāvaṃ ajānitvā, “tiṭṭha, re, tiṭṭha, re”ti vadantā anubandhiṃsu eva. Bandhulo rathaṃ ṭhapetvā “tumhe matakā, matakehi saddhiṃ mayhaṃ yuddhaṃ nāma natthī”ti āha. “Matakā nāma amhādisā na hontī”ti. “Tena hi sabbapacchimassa parikaraṃ mocethā”ti. Te mocayiṃsu. So muttamatte eva maritvā patito. Atha te sabbepi “tumhe evarūpā, attano gharāni gantvā saṃvidhātabbaṃ saṃvidahitvā puttadāraṃ anusāsitvā sannāhaṃ mocethā”ti āha. Te tathā katvā sabbepi jīvitakkhayaṃ pattā. Bandhulopi mallikaṃ sāvatthiṃ ānesi. Sā soḷasakkhattuṃ yamake yamake putte vijāyi. Sabbepi sūrā thāmasampannā ahesuṃ, sabbasippānaṃ nipphattiṃ pāpuṇiṃsu. Ekekassa purisasahassaṃ parivāro ahosi. Pitarā saddhiṃ rājanivesanaṃ gacchantehi teheva rājaṅgaṇaṃ paripūri.

Athekadivasaṃ vinicchaye kūṭaṭṭaparājitā manussā bandhulaṃ āgacchantaṃ disvā mahāviravaṃ viravantā vinicchayaamaccānaṃ kūṭaṭṭakaraṇaṃ tassa ārocesuṃ. So vinicchayaṃ gantvā taṃ aṭṭaṃ vicāretvā sāmikameva sāmikaṃ akāsi. Mahājano mahāsaddena sādhukāraṃ pavatteti. Rājā “kiṃ idan”ti pucchitvā tamatthaṃ sutvā tussitvā sabbepi te amacce hāretvā bandhulasseva vinicchayaṃ niyyādesi. So tato paṭṭhāya sammā vinicchayi. Tato te porāṇakavinicchayikā amaccā kiñci lañjaṃ alabhantā appalābhā hutvā “bandhulo rajjaṃ patthetī”ti rājakule paribhindiṃsu. Rājā tesaṃ kathaṃ saddahitvā cittaṃ niggahetuṃ nāsakkhi. “Imasmiṃ idheva ghātiyamāne garahā me uppajjissatī”ti puna cintetvā payuttapurisehi paccantaṃ pahārāpetvā bandhulaṃ pakkosāpetvā, “paccanto kira kupito, tava puttehi saddhiṃ gantvā , core gaṇhāhī”ti pahiṇitvā, “etthevassa dvattiṃsāya puttehi saddhiṃ sīsaṃ chinditvā āharathā”ti tehi saddhiṃ aññepi samatthe mahāyodhe pesesi. Tasmiṃ paccantaṃ gacchanteyeva “senāpati kira āgacchatī”ti payuttacorā palāyiṃsu. So taṃ padesaṃ āvāsāpetvā saṇṭhāpetvā nivatti.

Athassa nagarato avidūre ṭhāne te yodhā puttehi saddhiṃ sīsaṃ chindiṃsu. Taṃ divasaṃ mallikāya pañcahi bhikkhusatehi saddhiṃ dve aggasāvakā nimantitā honti. Athassā pubbaṇhe eva “sāmikassa te saddhiṃ puttehi sīsaṃ chinnan”ti paṇṇaṃ āharitvā adaṃsu. Sā taṃ pavattiṃ ñatvā kassaci kiñci avatvā paṇṇaṃ ucchaṅge ṭhapetvā bhikkhusaṅghameva parivisi. Athassā paricārikāyo bhikkhūnaṃ bhattaṃ datvā sappicāṭiṃ āharantiyo therānaṃ purato sappicāṭiṃ bhindiṃsu. Dhammasenāpati “bhedanadhammaṃ bhinnaṃ, na cintitabban”ti āha. Sā ucchaṅgato paṇṇaṃ nīharitvā “dvattiṃsāya puttehi saddhiṃ pitusīsaṃ chinnanti me imaṃ paṇṇaṃ āhariṃsu, ahaṃ idaṃ sutvāpi na cintemi, sappicāṭiyā bhinnāya kiṃ cintayissāmi, bhante”ti āha. Dhammasenāpati “animittamanaññātaṃ , maccānaṃ idha jīvitan”tiādīni (su. ni. 579) vatvā dhammaṃ desetvā uṭṭhāyāsanā vihāraṃ agamāsi. Sāpi dvattiṃsa suṇisāyo pakkosāpetvā, “tumhākaṃ sāmikā niraparādhā attano purimakammaphalaṃ labhiṃsu , tumhe mā socayittha, mā paridevittha, rañño upari manopadosaṃ mā karitthā”ti ovadi.

Rañño carapurisā taṃ kathaṃ sutvā gantvā tesaṃ niddosabhāvaṃ rañño kathayiṃsu. Rājā saṃvegappatto tassā nivesanaṃ gantvā mallikañca suṇisāyo cassā khamāpetvā mallikāya varaṃ adāsi. Sā “varo gahito me hotū”ti vatvā tasmiṃ gate matakabhattaṃ datvā nhatvā rājānaṃ upasaṅkamitvā vanditvā, “deva, tumhehi mayhaṃ varo dinno, mayhañca aññena attho natthi, dvattiṃsāya me suṇisānaṃ mamañca kulagharagamanaṃ anujānāthā”ti āha. Rājā sampaṭicchi. Sā dvattiṃsa suṇisāyo yathāsakāni kulāni pesesi, sayampi kusinārānagare attano kulagharaṃ agamāsi.

Rājāpi bandhulasenāpatino bhāgineyyassa dīghakārāyanassa nāma senāpatiṭṭhānaṃ adāsi. So pana “mātulo me iminā mārito”ti rañño otāraṃ gavesanto vicarati. Rājāpi niraparādhassa bandhulassa māritakālato paṭṭhāya vippaṭisārī hutvā cittassādaṃ na labhati, rajjasukhaṃ nānubhoti. Tadā satthā sakyānaṃ medāḷupaṃ nāma nigamaṃ upanissāya viharati. Rājā tattha gantvā ārāmato avidūre khandhāvāraṃ nivāsetvā, “mandena parivārena satthāraṃ vandissāmī”ti vihāraṃ gantvā pañcarājākakudhabhaṇḍāni dīghakārāyanassa datvā ekakova gandhakuṭiṃ pāvisi. Sabbaṃ dhammacetiyasuttaniyāmena (ma. ni. 2.364 ādayo) dīpetabbaṃ. Tasmiṃ gandhakuṭiṃ paviṭṭhe dīghakārāyano tāni pañca rājakakudhabhaṇḍāni gahetvā viṭaṭūbhaṃ rājānaṃ katvā rañño ekaṃ assaṃ ekañca upaṭṭhānakārikaṃ mātugāmaṃ ṭhapetvā nivattetvā sāvatthiṃ agamāsi.

Rājā satthārā saddhiṃ piyakathaṃ kathetvā satthāraṃ vanditvā nikkhanto senaṃ adisvā taṃ mātugāmaṃ pucchitvā taṃ pavattiṃ sutvā, “ahaṃ bhāgineyyaṃ ādāya gantvā, viṭaṭūbhaṃ gahessāmī”ti rājagahanagaraṃ gacchanto vikāle dvāresu pidahitesu nagaraṃ patvā ekissā sālāya nipajjitvā vātātapehi kilanto rattibhāge tattheva kālamakāsi. Vibhātāya rattiyā, “deva, kosalanarinda anātho jātosī”ti vippalapantiyā tassā itthiyā saddaṃ sutvā rañño ārocesuṃ. So mātulassa mahantena sakkārena sarīrakiccaṃ kāresi.

Viṭaṭūbhopi rajjaṃ labhitvā taṃ veraṃ saritvā “sabbepi sākiye māressāmī”ti mahatiyā senāya nikkhami. Taṃ divasaṃ satthā paccūsakāle lokaṃ volokento ñātisaṅghassa vināsaṃ disvā, “ñātisaṅgahaṃ kātuṃ vaṭṭatī”ti cintetvā pubbaṇhasamaye piṇḍāya caritvā, piṇḍapātapaṭikkanto gandhakuṭiyaṃ sīhaseyyaṃ kappetvā, sāyanhasamaye ākāsena gantvā, kapilavatthusāmante ekasmiṃ kabaracchāye rukkhamūle nisīdi. Tato viṭaṭūbhassa rajjasīmāya mahanto sandacchāyo nigrodho atthi. Viṭaṭūbho satthāraṃ disvā upasaṅkamitvā vanditvā, “bhante, kiṃ kāraṇā evarūpāya uṇhavelāya imasmiṃ kabaracchāye rukkhamūle nisīdatha, etasmiṃ sandacchāye nigrodhamūle nisīdatha, bhante”ti vatvā, “hotu, mahārāja, ñātakānaṃ chāyā nāma sītalā”ti vutte, “ñātakānurakkhanatthāya satthā āgato bhavissatī”ti cintetvā satthāraṃ vanditvā nivattitvā sāvatthiṃyeva paccāgami. Satthāpi uppatitvā jetavanameva gato.

Rājā sākiyānaṃ dosaṃ saritvā dutiyampi nikkhamitvā tatheva satthāraṃ passitvā puna nivatti. Tatiyavārepi nikkhamitvā tatheva satthāraṃ passitvā puna nivatti. Catutthavāre pana tasmiṃ nikkhante satthā sākiyānaṃ pubbakammaṃ oloketvā tesaṃ ekadivasaṃ nadiyaṃ visapakkhipanapāpakammassa appaṭibāhiyabhāvaṃ ñatvā catutthavāre nāgamāsi. Viṭaṭūbho “sākiye ghātessāmī”ti mahantena balakāyena nikkhami. Sammāsambuddhassa pana ñātakā asattaghātakā nāma, attanā marantāpi paresaṃ jīvitaṃ na voropenti. Te cintayiṃsu – “mayaṃ susikkhitā katahatthā katūpāsanā mahissāsā, na kho pana sakkā amhehi paraṃ jīvitā voropetuṃ, attano kammaṃ dassetvā palāpessāmā”ti te katasannāhā nikkhamitvā yuddhaṃ ārabhiṃsu. Tehi khittā sarā viṭaṭūbhassa purisānaṃ antarantarena gacchanti, phalakantarakaṇṇachiddantarādīhi nikkhamanti. Viṭaṭūbho disvā nanu bhaṇe “sākiyā asattaghātakāmhā”ti vadanti, atha ca pana me purise nāsentīti.

Atha naṃ eko puriso āha – “kiṃ sāmi, nivattitvā olokesī”ti? “Sākiyā me purise nāsentī”ti. “Tumhākaṃ koci puriso mato nāma natthi. Iṅgha te gaṇāpethā”ti. Gaṇāpento ekassapi khayaṃ na passi. So tato nivattitvā “ye ye pana bhaṇe ‘sākiyamhā’ti bhaṇanti, sabbe māretha, mātāmahassa pana mahānāmasakkassa santike ṭhitānaṃ jīvitaṃ dethā”ti āha. Sākiyā gahetabbagahaṇaṃ apassantā ekacce tiṇaṃ ḍaṃsitvā, ekacce naḷaṃ gahetvā aṭṭhaṃsu. “Tumhe sākiyā, no”ti pucchitā yasmā te marantāpi musāvādaṃ na bhaṇanti, tasmā tiṇaṃ ḍaṃsitvā ṭhitā “no sāko, tiṇan”ti vadanti. Naḷaṃ gahetvā ṭhitā “no sāko, naḷo”ti vadanti. Ye ca mahānāmassa santike ṭhitā, te ca jīvitaṃ labhiṃsu. Tesu tiṇaṃ ḍaṃsitvā ṭhitā tiṇasākiyā nāma, naḷaṃ gahetvā ṭhitā naḷasākiyā nāma jātāti, viṭaṭūbho avasese khīrapakepi dārake avissajjetvā ghātāpento lohitanadiṃ pavattetvā tesaṃ galalohitena phalakaṃ dhovāpesi. Evaṃ sākiyavaṃso viṭaṭūbhena upacchinno.

So mahānāmasakkaṃ gāhāpetvā nivatto “pātarāsavelāya pātarāsaṃ karissāmī”ti ekasmiṃ ṭhāne otaritvā bhojane upanīte “ekatova bhuñjissāmā”ti ayyakaṃ pakkosāpesi. Khattiyā pana jīvitaṃ cajantāpi dāsiputtehi saddhiṃ na bhuñjanti. Tasmā mahānāmo ekaṃ saraṃ oloketvā “kiliṭṭhagattomhi, nhāyissāmi, tātā”ti āha. “Sādhu, ayyaka, nhāyathā”ti. So “ayaṃ maṃ ekato abhuñjantaṃ ghātessati, sayameva me mataṃ seyyo”ti kese muñcitvā agge gaṇṭhiṃ katvā kesesu pādaṅguṭṭhake pavesetvā udake nimujji. Tassa guṇatejena nāgabhavanaṃ uṇhākāraṃ dassesi. Nāgarājā “kiṃ nu kho”ti upadhārento taṃ ñatvā tassa santikaṃ āgantvā taṃ attano phaṇe nisīdāpetvā nāgabhavanaṃ pavesesi. So dvādassa vassāni tattheva vasi. Viṭaṭūbhopi “mayhaṃ ayyako idāni āgamissati, idāni āgamissatī”ti āgamayamānova nisīdi. Tasmiṃ aticirāyante saraṃ vicināpetvā dīpālokena purisabbhantarānipi oloketvā adisvā “gato bhavissatī”ti pakkāmi. So rattibhāge aciravatiṃ patvā khandhāvāraṃ nivāsesi. Ekacce antonadiyaṃ vālukāpuline nipajjiṃsu , ekacce bahithale, antonipannesupi pubbe akatapāpakammā atthi, bahinipannesupi pubbe katapāpakammā atthi, tesaṃ nipannaṭṭhānesu kipillikā uṭṭhahiṃsu. Te “mayhaṃ nipannaṭṭhāne kipillikā, mayhaṃ nipannaṭṭhāne kipillikā”ti uṭṭhahitvā akatapāpakammā uttaritvā thale nipajjiṃsu, katapāpakammā otaritvā vālukāpuline nipajjiṃsu. Tasmiṃ khaṇe mahāmegho uṭṭhahitvā ghanavassaṃ vassi. Nadiyā ogho āgantvā viṭaṭūbhaṃ saddhiṃ parisāya samuddameva pāpesi. Sabbe tattha macchakacchapabhakkhā ahesuṃ.

Mahājano kathaṃ samuṭṭhāpesi “sākiyānaṃ maraṇaṃ ayuttaṃ, ‘evaṃ nāma koṭṭetvā koṭṭetvā sākiyā māretabbā’ti ananucchavikametan”ti. Satthā taṃ kathaṃ sutvā, “bhikkhave, imasmiṃ attabhāve kiñcāpi sākiyānaṃ evaṃ maraṇaṃ ayuttaṃ, pubbe katapāpakammavasena pana yuttamevetehi laddhan”ti āha. “Kiṃ pana, bhante, ete pubbe akaṃsū”ti? Sabbe ekato hutvā nadiyaṃ visaṃ pakkhipiṃsūti. Punekadivasaṃ dhammasabhāyaṃ bhikkhū kathaṃ samuṭṭhāpesuṃ – “viṭaṭūbho ettake sākiye māretvā āgacchanto attano manorathe matthakaṃ appatteyeva ettakaṃ janaṃ ādāya mahāsamudde macchakacchapabhakkho jāto”ti . Satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte, “imesaṃ sattānaṃ manorathe matthakaṃ appatteyeva maccurājā suttaṃ gāmaṃ ajjhottharanto mahogho viya jīvitindriyaṃ chinditvā catūsu apāyasamuddesu nimujjāpetī”ti vatvā imaṃ gāthamāha –

47.

“Pupphāni heva pacinantaṃ, byāsattamanasaṃ naraṃ;

Suttaṃ gāmaṃ mahoghova, maccu ādāya gacchatī”ti.

Tattha byāsattamanasaṃ naranti sampatte vā asampatte vā laggamānasaṃ. Idaṃ vuttaṃ hoti – yathā mālākāro pupphārāmaṃ pavisitvā “pupphāni pacinissāmī”ti tato pupphāni gahetvā aññamaññaṃ vā gacchaṃ patthento sakale pupphārāme manaṃ peseti, “ito cito ca pupphāni pacinissāmī”ti tato pupphāni aggahetvā aññattha manaṃ pesesi, tameva gacchaṃ pacinanto pamādamāpajjati, evameva ekacco pupphārāmasadisaṃ pañcakāmaguṇamajjhaṃ otaritvā manoramaṃ rūpaṃ labhitvā manoramānaṃ saddagandharasaphoṭṭhabbānaṃ aññataraṃ pattheti. Añño tesu vā aññataraṃ labhitvā aññataraṃ pattheti , rūpameva vā labhitvā aññaṃ apatthento tameva assādeti, saddādīsu vā aññataraṃ. Eseva nayo gomahiṃsadāsidāsakhettavatthugāmanigamajanapadādīsu, pabbajitānampi pariveṇavihārapattacīvarādīsūti evaṃ pañcakāmaguṇasaṅkhātāni pupphāni eva pacinantaṃ sampatte vā asampatte vā kāmaguṇe byāsattamanasaṃ naraṃ. Suttaṃ gāmanti gāmassa gehabhittiādīnaṃ pana supanavasena supanaṃ nāma natthi, sattānaṃ pana suttapamattataṃ upādāya sutto nāma hoti. Evaṃ suttaṃ gāmaṃ dve tīṇi yojanāni āyatagambhīro mahoghova maccu ādāya gacchati. Yathā so mahogho itthipurisagomahiṃsakukkuṭādīsu kiñci anavasesetvā sabbaṃ taṃ gāmaṃ samuddaṃ pāpetvā macchakacchapabhakkhaṃ karoti, evameva byāsattamanasaṃ naraṃ maccu ādāya jīvitindriyamassa chinditvā catūsu apāyasamuddesu nimujjāpetīti.

Desanāvasāne bahū sotāpattiphalādīni pattā. Mahājanassa sātthikā desanā jātāti.

Viṭaṭūbhavatthu tatiyaṃ.

[AI翻译]

3. 琉璃王子的故事

“犹如采集花朵的人…” 这句法教是师尊住在舍卫城时，针对琉璃王子及其随从被洪水淹没而死一事所说的。

以下是相关故事的来龙去脉：在舍卫城，大拘萨罗王的儿子名叫波斯匿王子。在吠舍离，离车王的儿子名叫摩诃离王子。在拘尸那迦，末罗王的儿子名叫班度罗。这三位王子为了向一位声名远播的老师学习技艺，前往怛叉尸罗。他们在城外的一间会堂相遇，互相询问了来意、家族和姓名，结为朋友，然后一起去拜见老师学习技艺。不久，他们学成技艺，告别老师，一同离开，各自回到了自己的国家。其中，波斯匿王子向父亲展示了技艺，得到父亲的欢心，被立为国王。摩诃离王子向离车族展示技艺时，非常卖力，结果眼睛瞎了。离车王们说：“哎呀！我们的老师眼睛瞎了，我们不能抛弃他，要好好侍奉他。”于是给了他一个税收十万的城门。他依靠这个收入，教导五百位离车王子学习技艺。班度罗王子则拿起六十根竹竿，中间插入铁条，将这六十捆竹子竖立起来。末罗王族的人对他说：“把这些砍断吧！”他跳到八十肘高的空中，用剑砍去。当砍到最后一捆时，听到铁条发出“锵”的一声，他问道：“这是什么？”得知所有竹捆里都放了铁条后，他扔下剑哭着说：“在我这么多的亲戚朋友中，没有一个关心我，告诉我这件事。如果我知道了，砍的时候就不会让铁条发出声音了。”然后他对父母说：“我要杀了所有这些人，自己做国王。”父母用各种理由劝阻他：“孩子，这是世袭的王位，不能这样做。”他说：“那我去投靠我的朋友吧。”于是他去了舍卫城。

拘萨罗国的波斯匿王听到他来了，亲自出迎，以隆重的礼遇将他迎入城中，任命他为 सेनापति（Senāpati，将军）。他把父母也接来，在那里定居下来。有一天，国王站在宫殿顶上，看着街道，看到成千上万的比丘每天为了接受食物而去给孤独长者、小给孤独长者、毗舍佉、须波伐娑等人的家。他问道：“尊者们，你们去哪里？”有人回答说：“陛下，每天有两千比丘去给孤独长者家接受日常供养、抽签供养、病者供养等；去小给孤独长者家有五百位；去毗舍佉家和须波伐娑家也是如此。”国王自己也想供养僧团，便前往寺院，邀请师尊和一千位比丘。他亲手供养了七天，第七天顶礼师尊说：“尊者，请您和五百位比丘接受我固定的供养。”（佛陀回答：）“大王，诸佛不会在同一个地方接受固定的供养，很多人都期盼着佛陀的到来。”（国王说：）“那么请固定派一位比丘来吧。”师尊将此事托付给了阿难长老。国王在僧团到来时，接过钵，不加考虑地亲自分发了七天。到了第八天，他心不在焉，疏忽了。王宫里的人没有得到命令，不能铺设座位让比丘们坐下并分发食物。很多比丘心想：“我们不能待在这里了。”便离开了。国王第二天又疏忽了，又有许多比丘离开。第三天又疏忽了，这时除了阿难长老一人留下，其余的比丘都离开了。有福德的人是随缘而住的，他们会维护信众的信心。如来的两位上首弟子舍利弗长老和摩诃目犍连长老，两位上首女弟子翅摩和莲华色，在家男弟子中的质多居士和阿罗婆伽的呵多，在家女弟子中的毗留干陀耆·难陀母和久寿多罗，这八位以及其他获得果位的弟子，都是因为在某种程度上圆满了十波罗蜜，具有大福德和胜愿力。阿难长老也是圆满了十万劫波罗蜜、具有胜愿力的大福德者，他为了随缘维护信众的信心而留了下来。他们只让阿难长老一人坐下，并供养了他。

国王在比丘们离开后才来，看到准备好的食物原封不动地放着，问道：“怎么，尊者们没来吗？”得知“只有阿难长老一人来了，陛下。”他心想：“他们竟然让我损失了这么多供养！”便对比丘们生气，去到师尊那里说：“尊者，我准备了五百位比丘的食物，据说只有阿难长老一人来了，准备好的食物还在那里，五百位比丘没有理会我的家。这是什么原因呢？”师尊没有责备比丘们，而是说：“大王，我的弟子们对你没有信任感，所以他们可能没有去。”接着，为了说明不去信众家和去信众家的原因，佛陀召集比丘们，说了以下这部经：

“诸比丘，具足九种特质的家庭，比丘不应前往，即使前往，也不应久坐。是哪九种？（主人）不欢喜地迎接，不欢喜地礼敬，不欢喜地提供座位，隐藏已有的（食物），多的给少，好的给差，不恭敬地给而非恭敬地给，不坐下听法，对比丘所说的不倾听。诸比丘，具足这九种特质的家庭，比丘不应前往，即使前往，也不应久坐。

“诸比丘，具足九种特质的家庭，比丘适宜前往，前往后也适宜久坐。是哪九种？（主人）欢喜地迎接，欢喜地礼敬，欢喜地提供座位，不隐藏已有的（食物），多的给多，好的给好，恭敬地给而非不恭敬地给，坐下听法，对比丘所说的倾听。诸比丘，具足这九种特质的家庭，比丘适宜前往，前往后也适宜久坐。”（增支部 9.17）

所以，大王，我的弟子们因为从你那里得不到信任，所以大概没有去。古时候的智者们，即使在不被信任的地方受到恭敬的侍奉，但当面临死亡的痛苦时，也还是会去往信任的地方。国王问：“尊者，是什么时候的事？”佛陀便讲述了过去的故事：

过去，在波罗奈城梵授王统治时期，有一位名叫 কেশব（Kesava）的国王舍弃王位，出家修行，有五百人跟随他出家。他被称为 কেশব（Kesava）苦行者。他的一位理发师也跟随出家，成为名叫 කප්පක（Kappaka）的弟子。 কেশব（Kesava）苦行者和他的随从在喜马拉雅山住了八个月，雨季时为了食用盐和酸味食物来到波罗奈城乞食。国王见到他心生欢喜，请求他在自己身边住四个月，并安排他在御花园里居住，自己早晚去侍奉他。其余的苦行者住了几天后，被大象的叫声等所扰，心生厌烦，对老师说：“老师，我们厌烦了，要走了。”“去哪里，孩子们？”“去喜马拉雅山，老师。”“国王在我们来的第一天就让我们承诺在这里住四个月。”“你们怎么能走呢？”“您没有告诉我们就作了承诺，我们不能住在这里了，我们将在离这里不远、能听到您消息的地方住下。”他们顶礼后便离开了。老师只剩下弟子 කප්පක（Kappaka）陪着。

国王来侍奉时问道：“尊者们在哪里？”（Kesava回答：）“他们都说厌烦了，回喜马拉雅山去了，大王。”不久， කප්පක（Kappaka）也心生厌烦，虽然老师再三挽留，他还是说：“我实在待不下去了。”便离开了。但他没有去其他人那里，而是在不远处能听到老师消息的地方住了下来。后来，老师因为思念弟子们而得了腹痛病。国王请医生治疗，但病不见好转。苦行者说：“大王，你想让我的病痊愈吗？”“尊者，如果我能做到，现在就让您安乐。”“大王，如果你希望我安乐，请把我送到弟子们那里去。”国王说：“好的，尊者。”便让人把他放在卧榻上，派以那罗陀大臣为首的四位大臣护送，并嘱咐：“了解我尊者的行踪后，派人把消息告诉我。”弟子 කප්පක（Kappaka）听到老师来了，前去迎接。当被问及其他人时，他说：“他们据说住在某某地方。”那些弟子也听说了老师到来的消息，便聚集到那里，给老师送上热水和水果。就在那一刻，他的病痊愈了。几天后，他容光焕发，如同金色。这时那罗陀问他：

“弃人主位，诸欲悉备；

世尊 কেশী（Kesī），云何乐于 කප්ප（Kappa）林？”

“悦意适口，林木可爱；

那罗陀！ කප්ප（Kappa）善说令我乐。”

“食香稻饭，净肉羹汤；

云何 Sāmāka Nīvāra（野米），无盐能足汝？”

“或美或不美，或少或许多；

于处心安食，信任味最佳。” (本生经 1.4.181-184)；

师尊讲述了这个法教，并阐明本生故事的对应关系：“当时的国王是目犍连，那罗陀是舍利弗，弟子 කප්පක（Kappaka）是阿难， কেশব（Kesava）苦行者就是我自己。”然后说：“大王，就这样，过去的智者们即使遭受临终的痛苦，也会去往信任的地方。我想我的弟子们在你这里得不到信任。”国王心想：“我应该和僧团建立信任关系，该怎么做呢？应该把正等觉佛陀的亲戚女儿娶到我的宫里来。这样一来，年轻的比丘和沙弥们会因为‘她是正等觉佛陀的亲戚国王’而信任我，固定地来我这里。”于是他派使者去释迦族那里传话：“请给我一位女儿。”并吩咐使者：“问清楚是哪位释迦族的女儿，了解清楚了再回来。”使者去向释迦族求亲。释迦族人聚集商议：“国王是异族，如果我们不给，他会毁灭我们。但他和我们的种姓不相称，该怎么办呢？”摩诃男说：“我有一个婢女所生的女儿，名叫 ವಾසභඛත්තියා（Vāsabhakhattiyā），容貌美丽，可以把她送去。”他对使者说：“好的，我们把女儿送给国王。”“她是谁的女儿？”“是正等觉佛陀的叔父摩诃男释迦的女儿，名叫 ವಾසභඛත්තියා（Vāsabhakhattiyā）。”

使者回去禀告了国王。国王说：“既然如此，很好，快把她带来。不过刹帝利族诡计多端，可能会送来婢女的女儿，你们把她和她父亲一同吃饭的样子带来。”使者回去说：“陛下，国王希望看到她和您一起吃饭。”摩诃男说：“好的，孩子们。”便让人把她打扮好，在自己吃饭的时候叫她过来，向使者展示了和她一起吃饭的样子，然后把她交给了使者。使者们带着她回到舍卫城，把情况禀告了国王。国王非常高兴，立她为五百宫女之首，册封为王后。不久，她生下了一个金色的儿子。

在给孩子命名的那天，国王派人去问孩子的（外）祖父：“释迦王的女儿 ವಾසභඛත්තියා（Vāsabhakhattiyā）生了儿子，我们该给他取什么名字？”派去传话的大臣有点耳背，他去向国王的（外）祖父禀告。对方听后说：“വാസභඛත්තියා（Vāsabhakhattiyā）即使没生儿子也压倒了所有人，现在她一定会更加受国王宠爱（vallabhā）。”耳背的大臣把“vallabhā”（宠爱）这个词听错了音，以为是“Viṭaṭūbha”，便回去禀告国王：“陛下，（外祖父）说给王子取名‘Viṭaṭūbha’吧。”国王心想：“这大概是我们家族古老的名字吧。”于是就用了这个名字。在这孩子还小的时候，国王为了取悦师尊，就授予了他将军的职位。

他按照王子的待遇成长，七岁时，看到其他王子的外祖父家送来了象形、马形等玩具，便问母亲：“妈妈，别人的外祖父家都送礼物来，怎么没人给我送任何东西？难道你没有父母吗？”母亲骗他说：“孩子，你的外祖父释迦王们住得很远，所以他们才没给你送东西。”到了十六岁时，他对母亲说：“妈妈，我想去看看你娘家。”母亲劝阻道：“算了，孩子，去那里做什么呢？”但他一再请求。母亲只好同意：“那好吧，去吧。”他禀告了父亲，带着庞大的随从出发了。 ವಾසභඛත්තියා（Vāsabhakhattiyā）事先送了信去：“我在这里生活得很好，请不要让我的主人（指儿子）知道任何（关于我出身的）内情。”释迦族人得知琉璃王子要来，心想：“我们不能向他行礼。”便把族里比他年幼的王子们都送到了乡下。等他到达迦毗罗卫城时，释迦族人在议事厅集会。王子到了那里站着。

于是有人向他介绍：“孩子，这是你的外祖父，这是你的舅舅。”并让他行礼。他向所有人行礼问候，却没见到一个人向他行礼，便问道：“怎么没有人向我行礼呢？”释迦族人说：“孩子，那些年幼的王子们都到乡下去了。”然后给了他隆重的款待。他住了几天，带着庞大的随从离开了。这时，一个婢女在议事厅里，一边用牛奶擦洗他坐过的木板，一边辱骂道：“这是 ವಾසභඛත්තියා（Vāsabhakhattiyā）那个婢女的儿子坐过的木板！”一个忘了带武器回去取的士兵，听到了辱骂琉璃王子的话，便询问缘由，得知“വാസභඛත්තියා（Vāsabhakhattiyā）是摩诃男释迦和婢女所生的女儿”，便告诉了军队。“വാസභඛත්තියා（Vāsabhakhattiyā）原来是婢女的女儿！”消息传开，引起了巨大的骚动。琉璃王子听到后心想：“让他们先用牛奶洗我坐过的木板吧，等我登基为王的时候，我要用他们的颈血来洗我坐过的木板！”他回到舍卫城后，大臣们把这件事禀告了国王。国王得知“他们竟把婢女的女儿给了我！”便对释迦族人生气，剥夺了给予 ವಾසභඛත්තියා（Vāsabhakhattiyā）和她儿子的待遇，只给他们奴婢应得的那一份。

过了几天，师尊来到王宫，在准备好的座位上坐下。国王前来顶礼说：“尊者，据说您的亲戚把婢女的女儿给了我，所以我剥夺了她和她儿子的待遇，只给他们奴婢应得的那一份。”师尊说：“大王，释迦族人做得不对，要嫁女儿，理应嫁同等种姓的。不过，大王，我要告诉你， ವಾසභඛත්තියා（Vāsabhakhattiyā）是刹帝利王的女儿，在刹帝利王的宫中接受了册封。琉璃王子也是依靠刹帝利王而生。母亲的种姓算什么呢？父亲的种姓才是标准。古时候的智者们曾立一位贫穷的砍柴女为王后，她所生的王子后来统治了十二由旬大的波罗奈城，被称为‘Kaṭṭhavāhana’（运柴）王。”佛陀讲述了《运柴本生》（Jā. 1.1.7）。国王听了法教，心想：“原来父亲的种姓才是标准。”便很高兴，恢复了 ವಾසභඛත්තියා（Vāsabhakhattiyā）和她儿子的原有待遇。

班度罗将军在拘尸那迦娶的妻子是末罗王的女儿，名叫末利迦，她很久没有生育。于是班度罗打发她说：“回你娘家去吧。”她心想：“我要先见过师尊再走。”便进入祇园精舍，顶礼如来后站着。佛陀问：“你要去哪里？”她回答：“尊者，我的丈夫让我回娘家去。”“什么原因？”“因为我不能生育，没有孩子。”“既然如此，不必去了，回去吧。”她非常高兴，顶礼师尊后回到家中。丈夫问：“为什么回来了？”她说：“是十力世尊让我回来的。”班度罗心想：“有远见的佛陀一定是看到了什么缘由。”便接受了她。不久，她怀孕了，出现了妊娠反应，便告诉丈夫：“我有了妊娠反应。”“是什么反应？”“我想去吠舍离城，在王族举行灌顶仪式的吉祥池里沐浴饮水，夫君。”班度罗说：“好的。”便拿起能拉千钧的弓，让她坐上马车，从舍卫城出发，驾车通过摩诃离离车王掌管的城门进入了吠舍离。摩诃离离车王的住所就在城门附近。他一听到车轮撞击门槛的声音，就说：“这是班度罗的车声，今天离车族要有麻烦了。”

水池内外都有重兵把守，上面覆盖着铁网，连鸟儿都飞不进去。班度罗将军下了车，用鞭子抽打驱散守卫，砍断铁网，让妻子在池中沐浴，自己也洗了澡，然后又让她坐上车，驾车出城，沿着来时的路回去了。守卫们把此事禀告了离车王们。离车王们大怒，乘坐五百辆战车出发，喊着：“抓住班度罗末罗！”他们把这情况告诉了摩诃离。摩诃离说：“不要去，他会把你们全都杀掉的！”但他们说：“我们一定要去！”“那么，当你们看到他的车轮陷入地面直到车轴时，就应该返回。如果不返回，前面会听到像霹雳一样的声音，那时就应该返回。如果不返回，你们会看到自己战车的车辕上出现孔洞，那时就应该返回，不要再往前走了。”他们不听他的话，还是追了上去。末利迦看到后说：“夫君，看到战车了。”“那么，等到所有战车看起来像一辆时再告诉我。”当所有战车汇聚成像一辆时，她说：“夫君，只看到一个车头了。”班度罗说：“那你抓住这些缰绳。”把缰绳交给她，自己站在车上拉开了弓，车轮陷入地面直到车轴。

离车王们看到这个情景也没有返回。班度罗稍微前进了一点，拉响了弓弦，发出了像霹雳一样的声音。他们还是没有返回，继续追赶。班度罗站在车上射出一箭，箭穿透了五百辆战车的车头，射中了五百位国王系甲胄的地方，然后射入了地面。他们不知道自己已经被射中，还在喊着：“站住！小子！站住！小子！”继续追赶。班度罗停下车说：“你们已经死了，我和死人没什么好打的。”“像我们这样的人怎么会是死人？”“那你们解开最后面那个人的甲胄看看。”他们解开了。那人刚解开就倒地身亡。于是班度罗对所有的人说：“你们就是这样了，各自回家去，处理好该处理的事，嘱咐好妻儿，然后解开甲胄吧。”他们照做了，结果都死了。班度罗带着末利迦回到了舍卫城。她生了十六次双胞胎儿子。所有儿子都勇猛有力，精通所有技艺。每个人都有一千名随从。他们和父亲一起去王宫时，王宫庭院都被他们挤满了。

有一天，在法庭上因诬告而败诉的人们看到班度罗走来，便大声呼喊，向他控诉法官们的诬判。他走进法庭，审理了那个案子，将所有权判给了真正的主人。民众们大声欢呼叫好。国王问：“这是怎么回事？”听说了事情的经过，非常高兴，罢免了所有那些法官，把审判权交给了班度罗。从此以后，他公正判案。于是那些过去的法官们得不到任何贿赂，收入减少，便在王宫里散布谣言说：“班度罗想谋反。”国王相信了他们的话，无法控制自己的情绪。但他又想：“如果在这里杀了他，我会受到指责。”于是派人去边境制造骚乱，然后召来班度罗，派他说：“边境据说叛乱了，你带着你的儿子们去抓捕盗贼吧。”同时又派了其他得力的勇士和他们一起去，并暗中命令：“就在那里把他的三十二个儿子连同他一起斩首带回来。”当他到达边境时，那些被派去的“盗贼”一听说“将军来了”，就逃跑了。他平定了那个地区，安顿好后返回。

在他离城不远的地方，那些勇士将他和他的儿子们一起斩首了。那天，末利迦邀请了两位上首弟子和五百位比丘到家中应供。清晨时分，有人送信给她说：“你的丈夫和儿子们一起被斩首了。”她得知此事，没有对任何人说什么，把信放在膝盖上，照常供养僧团。她的侍女们在给比丘们分发食物、端来酥油罐时，不小心在长老们面前打碎了酥油罐。法将（舍利弗）说：“易碎的东西碎了，不必忧虑。”她从膝盖上拿出信说：“这封信告诉我，我丈夫和三十二个儿子一起被斩首了。我听到这个消息都没有忧虑，一个酥油罐碎了，又有什么可忧虑的呢，尊者？”法将说了“无有标记不可知，世间人寿短……”（经集 579）等偈，为她说法，然后从座位上起来回到了寺院。她也召集了三十二个儿媳，告诫她们：“你们的丈夫是无辜的，只是承受了自己过去业力的果报。你们不要悲伤，不要哭泣，不要对国王心生怨恨。”

国王的密探听到了这些话，回去把他们是无辜的情况禀告了国王。国王深感懊悔，亲自前往她的住所，向末利迦和她的儿媳们请求原谅，并答应给末利迦一个愿望。她说：“我的愿望已经得到了。”等国王走后，她举行了追悼供养，沐浴后去见国王，顶礼说：“陛下，您给了我一个愿望，但我别无所求，只请您允许我和我的三十二个儿媳回娘家去。”国王同意了。她把三十二个儿媳送回了各自的娘家，自己也回到了拘尸那迦城的娘家。

国王也把将军的职位给了班度罗将军的外甥，名叫 දිඝකාරායන（Dīghakārāyana）。但他心想：“我的舅舅是被这个人杀死的。”便一直寻找机会报复国王。国王自从杀了无辜的班度罗之后，也一直感到后悔，心情郁闷，享受不到王位的乐趣。那时，师尊住在释迦族一个叫 মেදාලුප（Medāḷupa）的市镇附近。国王前往那里，在离寺院不远的地方扎营，心想：“我带少数随从去顶礼师尊吧。”便前往寺院，把五种王权象征物交给了 දිඝකාරායන（Dīghakārāyana），独自一人进入了香室。（这里应参照《法车经》等详细说明）。在他进入香室后， දිඝකාරායන（Dīghakārāyana）拿着那五种王权象征物，拥立琉璃王子为王，只给（波斯匿）王留了一匹马和一个侍女，然后返回了舍卫城。

国王和师尊愉快地交谈后，顶礼师尊出来，不见军队，便询问那个侍女，得知了事情的经过，心想：“我要带着外甥回去，抓住琉璃王子！”便前往王舍城。傍晚时分城门已关，他未能进城，便在一处客栈躺下，因风吹日晒而疲惫不堪，当晚就在那里去世了。天亮时，那个侍女哭喊着：“陛下！拘萨罗国君！您成了无依无靠的人了！”她的哭声被报告给了（新）国王（琉璃王子）。他以隆重的礼仪为他的舅舅（波斯匿王）举行了葬礼。

琉璃王子得到王位后，想起了旧恨，心想：“我要杀光所有的释迦族人！”便率领大军出发了。那天，师尊在黎明时分观察世间，看到自己亲族的灾难，心想：“应该去维护亲族。”便在上午乞食完毕，回到香室行狮子卧，傍晚时分以神通飞到迦毗罗卫城附近，坐在一棵枝叶稀疏的树下。而在琉璃王子王国的边界上，有一棵枝繁叶茂的大榕树。琉璃王子看到师尊，上前顶礼说：“尊者，为什么在这样炎热的时候坐在这棵枝叶稀疏的树下？请到那边那棵枝繁叶茂的榕树下坐吧，尊者。”佛陀回答说：“算了，大王，亲族的树荫是清凉的。”琉璃王子心想：“师尊是为了保护亲族而来的吧。”便顶礼师尊，撤军回到了舍卫城。师尊也起身飞回了祇园精舍。

国王想起对释迦族的怨恨，第二次又出兵，但看到师尊在那里，又撤回了。第三次出兵，又看到师尊在那里，再次撤回。但第四次出兵时，师尊观察了释迦族过去的业力，知道他们曾在河里投毒杀鱼的恶业是无法避免的，所以在第四次没有前往。琉璃王子心想：“我要杀掉释迦族人！”便率领大军出发了。然而，正等觉佛陀的亲族是不杀生的，即使自己面临死亡，也不会伤害他人的生命。他们心想：“我们训练有素，技艺精湛，箭术高超，但我们不能杀害他人。我们可以展示一下武艺，把他们吓跑。”于是他们披上盔甲出战。他们射出的箭都从琉璃王子士兵的间隙中穿过，从盾牌的缝隙、耳朵的孔洞等地方飞出。琉璃王子看到后心想：“他们不是说‘释迦族人不杀生’吗？怎么却在消灭我的士兵？”

这时，一个士兵对他说：“主公，您回头看看什么？”“释迦族人在消灭我的士兵。”“您的士兵没有一个死亡的。请您数一数吧。”他让人清点人数，发现一个士兵也没有损失。于是他下令撤退，并命令：“凡是自称‘我是释迦族人’的，全部杀掉！但在我外祖父摩诃男释迦身边的人，留他们活命！”释迦族人看不到可以投靠的地方，有些人便口衔茅草，有些人手持芦苇站着。当被问及“你们是释迦族人吗？”时，因为他们即使面临死亡也不说谎，所以口衔茅草的人说：“不是释迦（Sāka），是草（tiṇa）。”手持芦苇的人说：“不是释迦（Sāka），是芦苇（naḷa）。”那些在摩诃男身边的人得以活命。其中，口衔茅草的人后来被称为“草释迦族”（Tiṇasākiyā），手持芦苇的人被称为“芦苇释迦族”（Naḷasākiyā）。琉璃王子把剩下的人，连同还在吃奶的孩子都毫不留情地杀害了，血流成河，并用他们的颈血清洗了他（当年被辱时）坐过的木板。就这样，释迦族被琉璃王子灭绝了。

他俘虏了摩诃男释迦后返回，打算在早餐时间用早餐，便在一个地方停下。食物送上来后，他说：“我们一起吃吧。”派人去请外祖父。但刹帝利即使舍弃生命，也不会和婢女的儿子一起吃饭。因此，摩诃男看着一个池塘说：“我身上脏了，要去洗个澡，孩子。”“好的，外祖父，请洗吧。”他心想：“这个人如果我不跟他一起吃饭，就会杀了我。我自己死掉更好。”便解开发髻，在发梢打个结，用脚趾勾住头发，潜入了水中。由于他的功德威力，龙宫感应到了热量。龙王探查“是怎么回事？”了解情况后，来到他身边，让他坐在自己的龙头上，带他进入了龙宫。他在那里住了十二年。琉璃王子则一直等着：“我的外祖父就快来了，就快来了。”等了很久，派人去池塘里搜寻，用灯火连水底都照遍了，还是没找到，心想：“他大概走了吧。”便离开了。他在夜里到达阿致罗筏提河，扎下营寨。有些人睡在河中的沙洲上，有些人睡在岸上。睡在河里的人中有过去未造恶业的，睡在岸上的人中也有过去造了恶业的。他们睡觉的地方出现了蚂蚁。他们喊着：“我睡的地方有蚂蚁！我睡的地方有蚂蚁！”纷纷起来。未造恶业的人上岸睡在了高地上，造了恶业的人下到河里睡在了沙洲上。就在那时，乌云密布，下起了倾盆大雨。河水暴涨，洪水将琉璃王子及其随从全部冲入了大海。他们在那里都成了鱼鳖的食物。

民众们议论纷纷：“释迦族死得太冤了！‘这样砍杀释迦族人’，这太不像话了！”师尊听到这些议论，说道：“诸比丘，在这一生中，虽然释迦族人这样死去似乎不合理，但从过去所造恶业来看，这是他们应得的果报。”“尊者，他们过去做了什么呢？”“他们曾经一起在河里投毒。”又有一天，在法堂里，比丘们议论道：“琉璃王子杀了这么多释迦族人回来，自己的愿望还没实现，就带着这么多人葬身大海，成了鱼鳖的食物。”师尊前来问道：“诸比丘，你们现在聚在一起谈论什么呢？”得知他们谈论的内容后，佛陀说：“这些众生的愿望尚未达成，死神就如同洪水淹没沉睡的村庄一样，切断他们的命根，使他们沉沦于四恶道的海洋中。”于是说了这首偈颂：

47.

“犹如采集花朵的人，他的心贪恋不舍；

死亡便将他带走，如同洪水冲走沉睡的村庄。”

偈颂中的“心贪恋不舍的人”是指心意执着于已得到或未得到的（欲乐）。意思是说：就像花匠进入花园想“我要采花”，从那里采了一些花，又渴望着其他的花丛，心思便遍布整个花园，想着“我要从这里、那里采花”，结果还没采到那里的花，心思又转向别处，就在采摘那丛花时放逸了。同样地，有些人沉溺于如同花园般的五种欲乐中，得到了悦目的色相后，又渴望着悦耳的声音、香气、美味、触感中的某一种。另一些人得到了其中的一种，又渴望另一种；或者只得到色相，不再渴望其他，就沉溺于其中；对于声、香、味、触也是如此。同样的道理也适用于牛、水牛、奴婢、田地、房产、村庄、城镇、国家等等；对于出家人，则适用于僧房、寺院、钵、袈裟等等。就这样，采集着代表五种欲乐的花朵，心意执着于已得到或未得到的欲乐的人。“沉睡的村庄”是指：村庄的房屋墙壁等本身不会睡觉，所谓“沉睡”是就众生的沉睡和放逸而言。就这样，死亡如同两三由旬宽广深邃的洪水，带走沉睡的村庄。正如那洪水将男女老少、牛羊鸡犬等一切卷走，冲入大海，使其成为鱼鳖的食物；同样地，死亡带走心贪恋不舍的人，切断他的命根，使他沉沦于四恶道的海洋中。

说法结束时，许多人证得了须陀洹果等道果。这次说法对大众非常有益。

琉璃王子的故事（三）竟。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.2.27 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/4. Pupphavagga 华品 (Dhp 4, 44-59)”

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【经名】 4.4 Patipūjikakumārivatthu 往生忉利天的天女 (Dhp 4.4, 48)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

《往生忉利天女经》

48.

（四八偈：）

Pupphāni heva pacinantaṃ,

“采集各种花朵时，(当摘取花卉来装饰时)，

byāsattamanasaṃ naraṃ;

人心被贪欲染着；(众生的内心已被染着)；

Atittaññeva kāmesu,

对于爱欲不知满足，(对于爱欲如果不知足)，

antako kurute vasaṃ.

死神便将他控制。(当下已受死神的宰制)”

☸.....................................................................

（❄ 法句经故事：往生忉利天的女信徒 ～☺）

库玛莉是舍卫城的女信徒，十六岁时就结婚了，并且养育了四个儿子。

她很有德行，喜欢用食物和其他必需品布施修行的人。

她经常到僧伽精舍去清洗房舍，装满所有瓶罐的水，并且做其他的杂事。

她知道自己的前世，是忉利天王的妻子之一。

同时，她还清楚记得：

她是在所有的人都到花园摘花嬉戏时往生到人间的！

所以，每次供养比丘或做其他的功德时——

她都渴望将来能往生忉利天，再做忉利天王的妻子，一如前世般。

有一天，她生病去世了！

并且，正如她热烈期望地往生忉利天，成为忉利天王的妻子。

由于，忉利天的一天等于人间的一百年……

她再往生忉利天时，忉利天王等人还在花园里玩，几乎忘了她的存在。

所以，当她再度加入时，忉利天王问她一早上都到哪里去了？

她告诉他，自己已经到人间走一回了！

这时候，比丘们向佛陀报告库玛莉去世的事。

佛陀说：

“生命是短暂的！

人还未能满足感官欲望时，死亡已经夺走人的生命。”

往生忉利天女经 ～华品‧第四经终

～《法句经‧华品‧Patipūjikakumārivatthu 往生忉利天女经》(Dhp 4.4, 48)

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

[AI翻译]

4. Patipūjikakumārivatthu (往生忉利天女的故事)

Pupphāni hevāti（采集各种花朵时）：这个法句教导是导师住在舍卫城时，针对一位名叫帕提普吉咖（Patipūjikā，意为供养丈夫者）的少女而说的。故事起源于忉利天界。

Tattha kira mālabhārī nāma devaputto accharāsahassaparivuto uyyānaṃ pāvisi. Pañcasatā devadhītaro rukkhaṃ āruyha pupphāni pātenti, pañcasatā patitāni pupphāni gahetvā devaputtaṃ alaṅkaronti. Tāsu ekā devadhītā rukkhasākhāyameva cutā, sarīraṃ dīpasikhā viya nibbāyi. Sā sāvatthiyaṃ ekasmiṃ kulagehe paṭisandhiṃ gahetvā jātakāle jātissarā hutvā “mālabhārīdevaputtassa bhariyāmhī”ti anussarantī vuḍḍhimanvāya gandhamālādīhi pūjaṃ katvā sāmikassa santike abhinibbattiṃ patthesi. Sā soḷasavassakāle parakulaṃ gatāpi salākabhattapakkhikabhattavassāvāsikādīni datvā, “ayaṃ me sāmikassa santike nibbattanatthāya paccayo hotū”ti vadati. Athassā bhikkhū “ayaṃ kumārikā uṭṭhāya samuṭṭhāya patimeva patthetīti patipūjikā”ti nāmaṃ kariṃsu. Sāpi nibaddhaṃ āsanasālaṃ paṭijaggati, pānīyaṃ upaṭṭhapeti, āsanāni paññapeti. Aññepi manussā salākabhattādīni dātukāmā, “amma, imānipi bhikkhusaṅghassa paṭipādeyyāsī”ti vatvā āharitvā denti. Sāpi etena niyāmena āgacchantī gacchantī ekapadavāre chapaññāsa kusaladhamme (dha. sa. 1; dha. sa. aṭṭha. 1 yevāpanakavaṇṇanā) paṭilabhati. Tassā kucchiyaṃ gabbho patiṭṭhahi. Sā dasamāsaccayena puttaṃ vijāyi. Tassa padasā gamanakāle aññampi aññampīti cattāro putte paṭilabhi.

据说，在那里有一位名叫华鬘（Mālabhārī）的天子，由一千位天女围绕着进入花园。五百位天女爬上树采花，另外五百位天女则收集落下的花朵来装饰那位天子。其中一位天女在树枝上就命终了，身体像灯焰熄灭一样消失了。她投生到舍卫城的一个家庭中，出生时便能忆起宿世，记得自己曾是华鬘天子的妻子。长大后，她用香、花等作供养，并发愿能再次投生到丈夫身边。她十六岁时嫁到夫家，也布施抽签分配的食物、半月供食、雨安居供物等，并说：“愿这成为我投生到丈夫身边的因缘。”于是比丘们给她取名为“帕提普吉咖”（Patipūjikā），意思是“这位少女起身努力，只祈愿（回到）丈夫身边”。她也经常照管座位堂，准备饮用水，铺设座位。其他想布施抽签食物等的人，也会说：“姑娘，这些也请你分配给比丘僧团吧。”然后拿来交给她。她就这样来来往往，在一趟路程中成就了五十六种善法（参考《法集论》1；《法集论义注》1耶瓦帕那咖品）。后来她怀孕了，十个月后生了一个儿子。等这个儿子会走路时，她又接连生了三个儿子，总共得到了四个儿子。

Sā ekadivasaṃ dānaṃ datvā pūjaṃ katvā dhammaṃ sutvā sikkhāpadāni rakkhitvā divasapariyosāne taṃ khaṇaṃ nibbattena kenaci rogena kālaṃ katvā attano sāmikasseva santike nibbatti. Itarāpi ettakaṃ kālaṃ devaputtaṃ alaṅkaronti eva. Devaputto taṃ disvā “tvaṃ pātova paṭṭhāya na dissasi, kuhiṃ gatāsī”ti āha. “Cutāmhi sāmī”ti. “Kiṃ vadesī”ti? “Evametaṃ, sāmī”ti. “Kuhiṃ nibbattāsī”ti? “Sāvatthiyaṃ kulagehe”ti. “Kittakaṃ kālaṃ tattha ṭhitāsī”ti? “Dasamāsaccayena mātu kucchito nikkhamitvā soḷasavassakāle parakulaṃ gantvā cattāro putte vijāyitvā dānādīni puññāni katvā tumhe patthetvā āgantvā tumhākameva santike nibbattāmhi, sāmī”ti. “Manussānaṃ kittakaṃ āyū”ti? “Vassasatamattan”ti. “Ettakamevā”ti? “Āma, sāmī”ti. “Ettakaṃ āyuṃ gahetvā nibbattamanussā kiṃ nu kho suttapamattā kālaṃ atikkāmenti, udāhu dānādīni puññāni karontī”ti. “Kiṃ vadetha, sāmi”? “Asaṅkhyeyyaṃ āyuṃ gahetvā nibbattā viya ajarāmarā viya ca niccaṃ pamattā, manussā”ti. Mālabhārīdevaputtassa mahāsaṃvego udapādi “vassasatamattamāyuṃ gahetvā nibbattamanussā kira pamattā nipajjitvā niddāyanti, kadā nu kho dukkhā muccissantī”ti? Manussānaṃ pana vassasataṃ tāvatiṃsānaṃ devānaṃ eko rattindivo, tāya rattiyā tiṃsarattiyo māso, tena māsena dvādasamāsiko saṃvaccharo, tena saṃvaccharena dibbavassasahassaṃ āyuppamāṇaṃ , taṃ manussagaṇanāya tisso vassakoṭiyo, saṭṭhi ca vassasatasahassāni honti. Tasmā tassa devaputtassa ekadivasopi nātikkanto muhuttasadisova kālo ahosi. Evaṃ appāyukamanussānaṃ pamādo nāma ativiya ayuttoti.

有一天，她在布施、供养、听法、持戒后，到了傍晚，因当时突然生起的某种疾病而去世，投生到了她的（天界）丈夫身边。而其他的（天女）在这段时间里仍然在装饰着那位天子。天子看到她，问道：“你从早上开始就不见了，去哪里了？”她说：“夫君，我命终了。”“你说什么？”“就是这样，夫君。”“投生到哪里去了？”“舍卫城的一个家庭里。”“在那里待了多久？”“在母亲腹中十个月后出生，十六岁时嫁到夫家，生了四个儿子，做了布施等功德，祈愿（回到）您身边，现在回来了，就投生在您的身边，夫君。”“人的寿命有多长？”“大约一百年。”“只有这么短吗？”“是的，夫君。”“投生为人，拥有这么短的寿命，他们是沉睡放逸地度过时光呢，还是做布施等功德呢？”“您说什么呢，夫君？人们总是放逸，好像拥有无量寿命、好像不老不死一样。”华鬘天子生起了极大的悚惧感：“据说投生为人，只有百年寿命，却放逸地躺着睡觉，何时才能解脱痛苦呢？”须知，人间的一百年，只是忉利天的一昼夜。三十个这样的昼夜为一个月，十二个月为一年，（忉利天的）寿命长达一千年天寿，按人间的算法，相当于三俱胝（三千万）年再加上六十百千（六百万）年。因此，对那位天子来说，（她离开的）一天时间都还没过去，只是像一瞬间而已。像这样寿命短暂的人类，放逸实在是非常不恰当的。

Punadivase bhikkhū gāmaṃ paviṭṭhā āsanasālaṃ apaṭijaggitaṃ, āsanāni apaññattāni, pānīyaṃ anuṭṭhapitaṃ disvā, “kahaṃ patipūjikā”ti āhaṃsu. “Bhante, kahaṃ tumhe taṃ dakkhissatha, hiyyo ayyesu bhuñjitvā gatesu sāyanhasamaye matā”ti. Taṃ sutvā puthujjanā bhikkhū tassā upakāraṃ sarantā assūni sandhāretuṃ nāsakkhiṃsu. Khīṇāsavānaṃ dhammasaṃvego udapādi. Te bhattakiccaṃ katvā vihāraṃ gantvā satthāraṃ vanditvā pucchiṃsu – “bhante, patipūjikā nāma upāsikā uṭṭhāya samuṭṭhāya nānappakārāni puññāni katvā sāmikameva patthesi, sā idāni matā, kahaṃ nu kho nibbattā”ti? “Attano sāmikasseva santike, bhikkhave”ti. “Natthi, bhante, sāmikassa santike”ti. “Na sā, bhikkhave, etaṃ sāmikaṃ pattheti, tāvatiṃsabhavane tassā mālabhārīdevaputto nāma sāmiko, sā tassa pupphapilandhanaṭṭhānato cavitvā puna gantvā tasseva santike nibbattā”ti. “Evaṃ kira, bhante”ti. “Āma, bhikkhave”ti. “Aho parittaṃ, bhante, sattānaṃ jīvitaṃ, pātova amhe parivisitvā sāyaṃ uppannabyādhinā matā”ti. Satthā “āma, bhikkhave, parittaṃ sattānaṃ jīvitaṃ nāma, teneva ime satte vatthukāmehi ceva kilesakāmehi ca atitte eva antako attano vase vattetvā kandante paridevante gahetvā gacchatī”ti vatvā imaṃ gāthamāha –

第二天，比丘们进入村子，看到座位堂没有打扫，座位没有铺设，饮用水没有准备，便问道：“帕提普吉咖在哪里？”（人们回答说：）“尊者，您们哪里还能见到她？昨天尊者们用完餐离开后，她在傍晚时分就去世了。”听到这话，凡夫比丘们想起她的帮助，忍不住流下了眼泪。而漏尽者则生起了法悚惧感。他们用完餐后回到精舍，顶礼导师并问道：“尊者，名叫帕提普吉咖的优婆夷，起身努力做了各种功德，只祈愿（回到）丈夫身边，她现在去世了，究竟投生到哪里了呢？”“比丘们，（她投生）到了她自己丈夫的身边。”“尊者，（她的）丈夫身边没有（她）啊。”“比丘们，她祈愿的不是这个丈夫。在忉利天界，她有一位名叫华鬘天子的丈夫。她从为他装饰花饰的地方命终，又回去投生到了他的身边。”“原来是这样，尊者。”“是的，比丘们。”“啊，尊者，众生的生命真是短暂！早上她还服侍我们，傍晚就因突然生起的疾病去世了。”导师说：“是的，比丘们，众生的生命确实短暂。正因如此，这些众生对于物质欲和烦恼欲都尚未满足时，死神就把他们控制在自己的力量下，在他们的哭泣悲叹中将他们带走。”说完，诵出此偈：

48.

“Pupphāni heva pacinantaṃ, byāsattamanasaṃ naraṃ;

Atittaṃyeva kāmesu, antako kurute vasan”ti.

Tattha pupphāni heva pacinantanti pupphārāme mālākāro nānāpupphāni viya attabhāvapaṭibaddhāni ceva upakaraṇapaṭibaddhāni ca kāmaguṇapupphāni ocinantameva . Byāsattamanasaṃ naranti asampattesu patthanāvasena, sampattesu gedhavasena vividhenākārena āsattacittaṃ. Atittaṃyeva kāmesūti vatthukāmakilesakāmesu pariyesanenapi paṭilābhenapi paribhogenapi nidhānenapi atittaṃ eva samānaṃ. Antako kurute vasanti maraṇasaṅkhāto antako kandantaṃ paridevantaṃ gahetvā gacchanto attano vasaṃ pāpetīti attho.

在此偈中，“采集各种花朵时”（Pupphāni heva pacinantaṃ）意为：就像花园里的花匠采集各种花朵一样，（人们也）正在采集与自身相关的以及与用具相关的欲乐之花。“人心被贪欲染着”（Byāsattamanasaṃ naraṃ）意为：对于未得到的，以希求的方式；对于已得到的，以贪婪的方式，心以各种方式被系缚。“对于爱欲不知满足”（Atittaṃyeva kāmesu）意为：对于物质欲和烦恼欲，在寻求、获得、享用和储藏方面都一直不满足。“死神便将他控制”（Antako kurute vasaṃ）意为：被称为“终结者”的死神，将哭泣悲叹（的众生）带走，使他们落入自己的控制中。

Desanāvasāne bahū sotāpattiphalādīni pattā, desanā mahājanassa sātthikā jātāti.

开示结束时，许多人证得了须陀洹果等，这次开示对大众非常有益。

Patipūjikakumārivatthu catutthaṃ.

往生忉利天女的故事第四则完。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/4. Pupphavagga 华品 (Dhp 4, 44-59)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.5 Macchariyakosiyaseṭṭhivatthu 吝啬富翁 (Dhp 4.5, 49)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

49.

Yathāpi bhamaro pupphaṃ, vaṇṇagandhamaheṭhayaṃ [vaṇṇagandhamapoṭhayaṃ (ka.)];

Paleti rasamādāya, evaṃ gāme munī care.

☸---------------------------------------------------------------------

四九 圣者入村落，犹如蜂采花，不害色与香，唯取甘蜜去。

☸.....................................................................

吝啬的富翁

智者进入村落时，（不应多求，以免损害他们的善心——）就像：蜜蜂进入花丛，

只知采集花蜜，不伤害花朵和它们的色香。(偈 49)

王舍城附近的萨卡罗村子里住着一位吝啬的富翁，他的名字叫做憍尸罗。有一天， 富翁与太太要烘焙一些糕饼，但为了避免与别人分享，所以就在房子的最顶层秘密烘焙。

当天早上，佛陀透过神通，知道富翁夫妇即将可以证得初果，就派遣大目犍连尊者 到富翁的家去，并且交代尊者在中饭之前把富翁夫妇请回精舍。大目犍连于是运用神通 ，一眨眼就到达富翁的家，到达之后，他就站在窗子外面。富翁请尊者离开，但尊者不 予理睬。最后，富翁告诉太太：“做个小糕饼给他，打发他走！”富翁太太就拿了一小 团面糊，放在烘盘上，但面团却胀大起来，并充满整个烤盘。富翁认为一定是太太用了太 多的面糊，所以就亲自另外拿了一块小小的面团，放在烘盘里，但面团也一样胀大，试 了好几次，不管用多么小的面团，他们就是无法如愿地烘焙出很小的糕饼。最后，富翁 只好叫太太从篮子里随意取出一块给尊者，但当他太太正要拿出糕饼时，所有的糕饼全 粘在一起，无法分开。至此，富翁对糕饼倒尽胃口，就把整篮的糕饼都送给大目犍连尊 者。尊者这才向他们谈有关布施的佛法，他也向富翁夫妇说，佛陀和其他比丘正在舍卫 城的祇树给孤独园等他们，富翁夫妇便带着糕饼随尊者去见佛陀，并用糕饼供养佛陀和 比丘们。供养之后，佛陀宣讲布施的佛法，富翁夫妇两人因而了悟佛法。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

[AI翻译]

5. Macchariyakosiyaseṭṭhivatthu (吝啬鬼憍尸罗长者的故事)

Yathāpi bhamaro pupphanti（犹如蜂采花）：这个法句教导是导师住在舍卫城时，针对吝啬鬼憍尸罗长者而说的。故事起源于王舍城。

Rājagahanagarassa kira avidūre sakkāraṃ nāma nigamo ahosi. Tattheko macchariyakosiyo nāma seṭṭhi asītikoṭivibhavo paṭivasati. So tiṇaggena telabindumpi paresaṃ na deti, na attanā paribhuñjati. Itissa taṃ vibhavajātaṃ neva puttadārādīnaṃ, na samaṇabrāhmaṇānaṃ atthaṃ anubhoti, rakkhasapariggahitā pokkharaṇī viya aparibhogaṃ tiṭṭhati. Satthā ekadivasaṃ paccūsasamaye mahākaruṇāsamāpattito vuṭṭhāya sakalalokadhātuyaṃ bodhaneyyabandhave olokento pañcacattālīsayojanamatthake vasantassa seṭṭhino sapajāpatikassa sotāpattiphalassa upanissayaṃ addasa. Tato purimadivase pana so rājānaṃ upaṭṭhātuṃ rājagehaṃ gantvā rājūpaṭṭhānaṃ katvā āgacchanto ekaṃ chātajjhattaṃ janapadamanussaṃ kummāsapūraṃ kapallakapūvaṃ khādantaṃ disvā tattha pipāsaṃ uppādetvā attano gharaṃ gantvā cintesi – “sacāhaṃ kapallakapūvaṃ khāditukāmomhīti vakkhāmi, bahū manussā mayā saddhiṃ khāditukāmā bhavissanti, evaṃ me bahūni tilataṇḍulasappiphāṇitādīni parikkhayaṃ gamissanti, na kassaci kathessāmī”ti taṇhaṃ adhivāsento carati. So gacchante gacchante kāle uppaṇḍuppaṇḍukajāto dhamanisanthatagatto jāto. Tato taṇhaṃ adhivāsetuṃ asakkonto gabbhaṃ pavisitvā mañcake upagūhitvā nipajji. Evaṃ gatopi dhanahānibhayena na kassaci kiñci kathesi.

据说，在王舍城不远处，有一个名叫萨卡拉（Sakkāra）的市镇。那里住着一位名叫憍尸罗（Kosiya）的吝啬长者，拥有八十俱胝（八亿）的财富。他连草尖上的一滴油都不肯给别人，自己也不享用。因此，他的这些财富既没有利益他的妻儿等人，也没有利益沙门婆罗门，就像被罗刹占据的池塘一样，无人享用而闲置着。有一天黎明时分，导师从大悲定中出定，遍观整个世界寻求可度化的有缘众生时，看到住在四十五由旬之外的这位长者及其妻子有证得须陀洹果的潜能。而在此前一天，这位长者去王宫侍奉国王，侍奉完毕回来的路上，看见一个饥饿的乡下人正在吃着粗麦粉做的瓦片糕（一种便宜的糕点），他对此生起了渴望。回到自己家后，他心想：“如果我说我想吃瓦片糕，很多人会想和我一起吃，这样我的很多芝麻、米、酥油、糖蜜等都会耗尽，我不能告诉任何人。”他就这样忍着渴望过日子。随着时间的推移，他变得越来越苍白，身体瘦弱得青筋毕露。后来实在无法忍受渴望，就走进内室，抱着床躺下了。即使这样，因为害怕损失财富，他还是什么都没对任何人说。

Atha naṃ bhariyā upasaṅkamitvā piṭṭhiṃ parimajjitvā, “kiṃ te, sāmi, aphāsukaṃ jātan”ti pucchi. “Na me kiñci aphāsukaṃ atthī”ti. “Kiṃ nu kho te rājā kupito”ti? “Rājāpi me na kuppatī”ti. “Atha kiṃ te puttadhītāhi vā dāsakammakarādīhi vā kiñci amanāpaṃ kataṃ atthī”ti? “Evarūpampi natthī”ti. “Kismiñci pana te taṇhā atthī”ti? Evaṃ vuttepi dhanahānibhayena kiñci avatvā nissaddova nipajji, atha naṃ bhariyā “kathehi, sāmi kismiñci te taṇhā atthī”ti āha. So vacanaṃ parigilanto viya “atthi me taṇhā”ti āha. “Kiṃ taṇhā, sāmī”ti? “Kapallakapūvaṃ khāditukāmomhī”ti. “Atha kimatthaṃ me na kathesi, kiṃ tvaṃ daliddosi, idāni sakalanigamavāsīnaṃ pahonake kapallakapūve pacissāmī”ti. “Kiṃ te etehi, attano kammaṃ katvā khādissantī”ti? “Tena hi ekaracchavāsīnaṃ pahonake pacissāmī”ti. “Jānāmahaṃ tava mahaddhanabhāvan”ti. “Imasmiṃ gehasāmante sabbesaṃ pahonakaṃ katvā pacāmī”ti. “Jānāmahaṃ tava mahajjhāsayabhāvan”ti. “Tena hi te puttadāramattasseva pahonakaṃ katvā pacāmī”ti. “Kiṃ te etehī”ti? “Kiṃ pana tuyhañca mayhañca pahonakaṃ katvā pacāmī”ti? “Tvaṃ kiṃ karissasī”ti ? “Tena hi ekakasseva te pahonakaṃ katvā pacāmī”ti. “Imasmiṃ ṭhāne pacamāne bahū paccāsīsanti. Sakalataṇḍule ṭhapetvā bhinnataṇḍule ca uddhanakapallāni ca ādāya thokaṃ khīrasappimadhuphāṇitañca gahetvā sattabhūmikassa pāsādassa uparimatalaṃ āruyha paca, tatthāhaṃ ekakova nisīditvā khādissāmī”ti. Sā “sādhū”ti paṭissuṇitvā gahetabbaṃ gāhāpetvā pāsādaṃ abhiruyha dāsiyo vissajjetvā seṭṭhiṃ pakkosāpesi, so ādito paṭṭhāya dvārāni pidahanto sabbadvāresu sūcighaṭikaṃ datvā sattamatalaṃ abhiruhitvā tatthapi dvāraṃ pidahitvā nisīdi. Bhariyāpissa uddhane aggiṃ jāletvā kapallaṃ āropetvā pūve pacituṃ ārabhi.

然后他的妻子走近他，抚摸着他的背问道：“夫君，您有什么不舒服吗？”“我没什么不舒服。”“难道是国王对您生气了？”“国王也没有对我生气。”“那么是您的儿女或者奴仆工人等做了什么让您不高兴的事吗？”“也没有这样的事。”“那您是不是有什么渴望呢？”即使被这样问，他因为害怕损失财富，还是什么也没说，沉默地躺着。于是他的妻子又问：“说吧，夫君，您是不是有什么渴望？”他好像吞吞吐吐地说：“我有渴望。”“渴望什么呢，夫君？”“我想吃瓦片糕。”“那为什么不告诉我呢？难道您很穷吗？我现在就做足够全市镇居民吃的瓦片糕。”“管他们干什么？他们会自己干活自己吃。”“那么我就做足够一条街居民吃的。”“我知道你很有钱。”“那我就做足够这附近所有人家吃的。”“我知道你心胸宽广。”“那么我就只做足够你和儿女们吃的。”“管他们干什么？”“那么，做足够你和我两个人吃的怎么样？”“你要干什么？”“那么，就只做足够你一个人吃的吧。”“如果在这里做，会有很多人期望得到。把整粒的米收起来，拿出碎米、炉灶和瓦片，再拿一点点牛奶、酥油、蜂蜜和糖蜜，到七层楼阁的最顶层去做。在那里，我一个人坐着吃。”她回答说：“好的。”然后让人把需要的东西拿好，登上楼阁，遣散了女仆，让人去叫长者。长者从下面开始关门，给所有的门都插上门闩，登上第七层，把那里的门也关上，然后坐了下来。他的妻子则在炉灶里生火，放上瓦片，开始做糕点。

Atha satthā pātova mahāmoggallānattheraṃ āmantesi – “eso, moggallāna, rājagahassa avidūre sakkāranigame macchariyaseṭṭhi ‘kapallakapūve khādissāmī’ti aññesaṃ dassanabhayena sattabhūmike pāsāde kapallakapūve pacāpeti, tvaṃ tattha gantvā seṭṭhiṃ dametvā nibbisevanaṃ katvā ubhopi jāyampatike pūve ca khīrasappimadhuphāṇitāni ca gāhāpetvā attano balena jetavanaṃ ānehi, ajjāhaṃ pañcahi bhikkhusatehi saddhiṃ vihāre eva nisīdissāmi, pūveheva bhattakiccaṃ karissāmī”ti.

这时，导师在清晨叫来大目犍连长老说：“目犍连，在王舍城不远的萨卡拉市镇，那个吝啬长者因为想吃瓦片糕，又怕被别人看见，正在七层楼阁上让人做瓦片糕。你到那里去，调伏那个长者，让他变得慷慨，然后让他夫妇俩带着糕点、牛奶、酥油、蜂蜜和糖蜜，用你的神通力把他们带到祇园精舍来。今天我和五百位比丘就在精舍里坐着，用这些糕点作午餐。”

Thero “sādhu, bhante”ti satthu vacanaṃ sampaṭicchitvā tāvadeva iddhibalena taṃ nigamaṃ gantvā tassa pāsādassa sīhapañjaradvāre sunivattho supāruto ākāse eva maṇirūpakaṃ viya aṭṭhāsi. Mahāseṭṭhino theraṃ disvāva hadayamaṃsaṃ kampi. So ahaṃ evarūpānaṃyeva dassanabhayena imaṃ ṭhānamāgato, ayañca bhikkhu ākāsenāgantvā vātapānadvāre ṭhitoti. So gahetabbagahaṇaṃ apassanto aggimhi pakkhittaloṇasakkharā viya dosena taṭataṭāyanto evamāha – “samaṇa, ākāse ṭhatvāpi kiṃ labhissasi, ākāse apade padaṃ dassetvā caṅkamantopi neva labhissasī”ti. Thero tasmiṃ eva ṭhāne aparāparaṃ caṅkami. Seṭṭhi “caṅkamanto kiṃ labhissasi, ākāse pallaṅkena nisīdantopi na labhissasiyevā”ti āha. Thero pallaṅkaṃ ābhujitvā nisīdi. Atha naṃ “ākāse nisinno kiṃ labhissasi, āgantvā vātapānassa ummāre ṭhitopi na labhissasī”ti āha. Thero ummāre ṭhito. “Ummāre ṭhitopi kiṃ labhissasi, dhūmāyantopi na labhissasi evā”ti āha. Theropi dhūmāyi. Sakalapāsādo ekadhūmo ahosi. Seṭṭhino akkhīnaṃ sūciyā vijjhanakālo viya ahosi, gehajjhāyanabhayena pana “tvaṃ pajjalantopi na labhissasī”ti avatvā “ayaṃ samaṇo suṭṭhu laggo, aladdhā na gamissati , ekamassa pūvaṃ dāpessāmī”ti bhariyaṃ āha – “bhadde ekaṃ khuddakapūvaṃ pacitvā samaṇassa datvā uyyojehi nan”ti. Sā thokaṃ eva piṭṭhaṃ kapallapātiyaṃ pakkhipi, mahāpūvo hutvā sakalapātiṃ pūretvā uddhumāto hutvā aṭṭhāsi.

长老回答说：“好的，尊者。”接受了导师的指示，立刻用神通力前往那个市镇，来到那座楼阁的窗户（狮子窗）前，穿着整齐的袈裟，像宝石雕像一样停留在空中。大长者一看到长老，心头肉就颤抖起来。（心想：）我正是因为害怕见到这样的人才来到这个地方，而这个比丘却从空中来到窗前站着。他找不到可以责难的地方，气得像扔进火里的盐粒一样噼啪作响，这样说道：“沙门，即使站在空中又能得到什么？即使在空中无路之处走出路来经行，也得不到！”长老就在那个地方来回经行。长者说：“经行又能得到什么？即使在空中结跏趺坐，也照样得不到！”长老便结跏趺坐下来。他又说：“在空中坐着又能得到什么？即使来到窗户的门楣上站着，也得不到！”长老便站在门楣上。“即使站在门楣上又能得到什么？即使冒烟，也照样得不到！”长老于是开始冒烟。整个楼阁都充满了烟雾。长者的眼睛像被针刺一样难受，但因为害怕房子着火，没敢说“即使你燃烧起来也得不到”，而是（对妻子）说：“这个沙门真是纠缠不休，得不到是不会走的，给他做一个（小）糕点吧。”他对妻子说：“贤妻，做一个小糕点给这个沙门，打发他走吧。”她只放了一点点面糊到瓦片烤盘里，（面糊）却变成一个大糕点，充满了整个烤盘，膨胀起来立在那里。

Seṭṭhi taṃ disvā “bahuṃ tayā piṭṭhaṃ gahitaṃ bhavissatī”ti sayameva dabbikaṇṇena thokaṃ piṭṭhaṃ gahetvā pakkhipi, pūvo purimapūvato mahantataro jāto . Evaṃ yaṃ yaṃ pacati, so so mahantamahantova hoti. So nibbinno bhariyaṃ āha – “bhadde, imassa ekaṃ pūvaṃ dehī”ti. Tassā pacchito ekaṃ pūvaṃ gaṇhantiyā sabbe ekābaddhā allīyiṃsu. Sā seṭṭhiṃ āha – “sāmi, sabbe pūvā ekato laggā, visuṃ kātuṃ na sakkomī”ti. “Ahaṃ karissāmī”ti sopi kātuṃ nāsakkhi. Ubhopi janā koṭiyaṃ gahetvā kaḍḍhantāpi viyojetuṃ nāsakkhiṃsu eva . Athassa pūvehi saddhiṃ vāyamantasseva sarīrato sedā mucciṃsu, pipāsā upacchijji. Tato bhariyaṃ āha – “bhadde, na me pūvehi attho, pacchiyā saddhiṃyeva imassa dehī”ti. Sā pacchiṃ ādāya theraṃ upasaṅkamitvā adāsi. Thero ubhinnampi dhammaṃ desesi, tiṇṇaṃ ratanānaṃ guṇaṃ kathesi, “atthi dinnaṃ, atthi yiṭṭhan”ti dinnadānādīnaṃ phalaṃ gaganatale puṇṇacandaṃ viya dassesi.

长者看到后说：“你一定是放了太多面糊了。”于是自己用勺柄取了一点点面糊放进去，（做出的）糕点比之前的更大。就这样，无论做哪个，都变得非常非常大。他感到厌烦，对妻子说：“贤妻，给他一个糕点吧。”当她从（装糕点的）篮子里取一个糕点时，所有的糕点都粘连在一起了。她对长者说：“夫君，所有的糕点都粘在一起了，我分不开。”“我来分！”他也分不开。夫妇两人抓住（粘连糕点的）边缘使劲拉扯，也无法将它们分开。长者和糕点较劲，身上都流出了汗水，口渴也断除了（指之前的渴望消失了）。于是他对妻子说：“贤妻，我不要这些糕点了，连同篮子一起给他吧。”她拿起篮子，走近长老，递给了他。长老为他们两人宣说了佛法，讲述了三宝的功德，开示了布施等的果报，说“布施是有的，供祭是有的”，（其果报）就像天空中的满月一样显明。

Taṃ sutvā pasannacitto hutvā seṭṭhi “bhante, āgantvā imasmiṃ pallaṅke nisīditvā paribhuñjathā”ti āha. Thero, “mahāseṭṭhi, sammāsambuddho ‘pūve khādissāmī’ti pañcahi bhikkhusatehi saddhiṃ vihāre nisinno, tumhākaṃ ruciyā sati ahaṃ vo nessāmi, seṭṭhibhariyaṃ pūve ca khīrādīni ca gaṇhāpetha, satthu santikaṃ gamissāmā”ti āha. “Kahaṃ pana, bhante, etarahi satthā”ti? “Ito pañcacattālīsayojanamatthake jetavanavihāre, mahāseṭṭhī”ti. “Bhante, kālaṃ anatikkamitvā ettakaṃ addhānaṃ kathaṃ gamissāmā”ti. “Mahāseṭṭhi, tumhākaṃ ruciyā sati ahaṃ vo attano iddhibalena nessāmi, tumhākaṃ pāsāde sopānasīsaṃ attano ṭhāne eva bhavissati, sopānapariyosānaṃ pana vo jetavanadvārakoṭṭhake bhavissati, uparipāsādā heṭṭhāpāsādaṃ otaraṇakālamatteneva jetavanaṃ nessāmī”ti. So “sādhu, bhante”ti sampaṭicchi.

听闻之后，长者心生欢喜，说道：“尊者，请过来坐在这个座位上享用吧。”长老说：“大长者，正等正觉者（佛陀）说‘要吃糕点’，正和五百位比丘一起坐在精舍里。如果你们愿意，我可以带你们去。请让长者夫人拿着糕点和牛奶等物，我们一起去导师那里吧。”“尊者，导师现在在哪里呢？”“大长者，在离这里四十五由旬远的祇园精舍。”“尊者，这么远的路程，我们怎么能在（午餐）时间之前赶到呢？”“大长者，如果你们愿意，我可以用我的神通力带你们去。你们楼阁的楼梯顶端还会在原地，但楼梯的末端会出现在祇园精舍的大门口。从楼上走到楼下的这点时间内，我就能把你们带到祇园精舍。”他回答说：“好的，尊者。”并接受了。

Thero sopānasīsaṃ tattheva katvā “sopānapādamūlaṃ jetavanadvārakoṭṭhake hotū”ti adhiṭṭhāsi. Tatheva ahosi. Iti thero seṭṭhiñca seṭṭhibhariyañca uparipāsādā heṭṭhāpāsādaṃ otaraṇakālato khippataraṃ jetavanaṃ sampāpesi. Te ubhopi satthāraṃ upasaṅkamitvā kālaṃ ārocesuṃ. Satthā bhattaggaṃ pavisitvā paññattavarabuddhāsane nisīdi saddhiṃ bhikkhusaṅghena. Mahāseṭṭhi buddhappamukhassa bhikkhusaṅghassa dakkhiṇodakaṃ adāsi. Bhariyāpissa tathāgatassa patte pūvaṃ patiṭṭhāpesi. Satthā attano yāpanamattaṃ gaṇhi, pañcasatā bhikkhūpi yāpanamattaṃ gaṇhiṃsu. Seṭṭhi khīrasappimadhusakkharādīni dadamāno na khayaṃ agamāsi. Satthā pañcahi bhikkhusatehi saddhiṃ bhattakiccaṃ niṭṭhāpesi. Mahāseṭṭhipi saddhiṃ bhariyāya yāvadatthaṃ khādi. Pūvānaṃ pariyosānameva na paññāyati. Sakalavihāre bhikkhūnañca vighāsādānañca dinnesupi pariyanto na paññāyateva. “Bhante, pūvā parikkhayaṃ na gacchantī”ti bhagavato ārocesuṃ. “Tena hi jetavanadvārakoṭṭhake chaḍḍethā”ti. Atha ne dvārakoṭṭhakassa avidūre pabbhāraṭṭhāne chaḍḍayiṃsu. Yāvajjatanāpi taṃ ṭhānaṃ kapallakapūvapabbhāranteva paññāyati. Mahāseṭṭhi saha bhariyāya bhagavantaṃ upasaṅkamitvā vanditvā ekamantaṃ aṭṭhāsi. Bhagavā anumodanamakāsi. Anumodanāvasāne ubhopi sotāpattiphale patiṭṭhāya satthāraṃ vanditvā dvārakoṭṭhake sopānaṃ āruyha attano pāsādeyeva patiṭṭhahiṃsu.

长老将楼梯顶端留在原地，并决意：“愿楼梯的底端出现在祇园精舍的大门口。”事情果然如此。就这样，长老比从楼上走到楼下所需的时间还快地，将长者和长者夫人带到了祇园精舍。他们两人走近导师，告知了（供餐）时间。导师进入斋堂，与比丘僧团一起坐在准备好的殊胜佛座上。大长者为以佛陀为首的比丘僧团献上了嚫（供养）水。他的妻子则将糕点放入如来的钵中。导师取了足够维持身体的份量，五百位比丘也各取了足够维持身体的份量。长者不断地分发牛奶、酥油、蜂蜜、糖等，（但这些东西）并没有减少。导师和五百位比丘结束了用餐。大长者和他的妻子也尽情地吃了。糕点根本看不到尽头。即使分给整个精舍的比丘和吃剩食者，也看不到尽头。他们向世尊报告：“尊者，糕点不会减少。”（世尊说：）“那么，就倒在祇园精舍大门口吧。”于是他们把（剩余的糕点）倒在大门口附近的一个斜坡处。直到今天，那个地方还被称为“瓦片糕斜坡”（Kapallakapūvapabbhāra）。大长者和妻子一起走近世尊，顶礼后站在一旁。世尊为他们作了随喜（开示）。随喜开示结束时，两人都证得了须陀洹果。他们顶礼导师后，在大门口登上楼梯，回到了自己的楼阁中。

Tato paṭṭhāya seṭṭhi asītikoṭidhanaṃ buddhasāsaneyeva vikkiri. Punadivase sāyanhasamaye dhammasabhāyaṃ sannisinnā bhikkhū “passathāvuso, mahāmoggallānattherassa ānubhāvaṃ, anupahacca nāma saddhaṃ, anupahacca bhoge macchariyaseṭṭhiṃ muhutteneva dametvā nibbisevanaṃ katvā pūve gāhāpetvā jetavanaṃ ānetvā satthu sammukhaṃ katvā sotāpattiphale patiṭṭhāpesi, aho mahānubhāvo thero”ti therassa guṇaṃ kathentā nisīdiṃsu. Satthā dibbāya sotadhātuyā kathaṃ sutvā āgantvā, “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā, “imāya nāmā”ti vutte, “bhikkhave, kuladamakena nāma bhikkhunā anupahacca saddhaṃ, anupahacca bhoge, kulaṃ akilametvā aviheṭhetvā pupphato reṇuṃ gaṇhantena bhamarena viya upasaṅkamitvā buddhaguṇaṃ jānāpetabbaṃ, tādiso mama putto moggallāno”ti theraṃ pasaṃsitvā imaṃ gāthamāha –

从那时起，长者将他八十俱胝的财富都散布（布施）在佛法事业中。第二天傍晚，比丘们聚集在法堂里，谈论着长老的功德：“诸位贤友，请看大目犍连长老的神通威力！他不损害（信众的）信心，不损害（他们的）财富，就在片刻之间调伏了吝啬长者，让他变得慷慨，拿着糕点来到祇园精舍，带到导师面前，并使他安住于须陀洹果。啊，长老真是具有大神通力！”导师用天耳界听到他们的谈话后，来到法堂问道：“比丘们，你们现在聚在一起谈论什么呢？”当被告知“是谈论这个”时，导师说：“比丘们，所谓调伏（在家）众的比丘，应当不损害信心，不损害财富，不让（在家）众感到疲惫，不困扰他们，像蜜蜂从花朵上采集花粉（花蜜）一样去接触他们，让他们了解佛陀的功德。我的儿子目犍连就是这样的。”赞扬了长老后，导师诵出此偈：

49.

“Yathāpi bhamaro pupphaṃ, vaṇṇagandhamaheṭhayaṃ;

Paleti rasamādāya, evaṃ gāme munī care”ti.

Tattha bhamaroti yā kāci madhukarajāti. Pupphanti pupphārāme caranto pupphañca vaṇṇañca gandhañca aheṭhayanto avināsento vicaratīti attho. Paletīti evaṃ caritvā yāvadatthaṃ rasaṃ pivitvā aparampi madhukaraṇatthāya ādāya paleti, so evaṃ vanagahanaṃ ajjhogāhetvā ekasmiṃ rukkhasusire taṃ rajamissakaṃ rasaṃ ṭhapetvā anupubbena madhurarasaṃ madhuṃ karoti, na tassa pupphārāme vicaritapaccayā pupphaṃ vā vaṇṇagandhaṃ vāssa vigacchati, atha kho sabbaṃ pākatikameva hoti. Evaṃ gāme munī careti evaṃ sekhāsekhabhedo anāgāriyamuni kulapaṭipāṭiyā gāme bhikkhaṃ gaṇhanto vicaratīti attho. Na hi tassa gāme caraṇapaccayā kulānaṃ saddhāhāni vā bhogahāni vā honti. Saddhāpi bhogāpi pākatikāva honti. Evaṃ caritvā ca pana nikkhamitvā sekhamuni tāva bahigāme udakaphāsukaṭṭhāne saṅghāṭiṃ paññāpetvā nisinno akkhabhañjanavaṇapaṭicchādanaputtamaṃsūpamādivasena paccavekkhanto piṇḍapātaṃ paribhuñjitvā tathārūpaṃ vanasaṇḍaṃ anupavisitvā ajjhattikakammaṭṭhānaṃ sammasanto cattāro magge, cattāri ca sāmaññaphalāni hatthagatāneva karoti. Asekhamuni pana diṭṭhadhammasukhavihāramanuyuñjati . Ayamassa bhamarena saddhiṃ madhukaraṇasarikkhatā veditabbā. Idha pana khīṇāsavova adhippeto.

在此偈中，“蜜蜂”（bhamaro）指任何种类的采蜜蜂。“花朵”（pupphaṃ）意为：在花园中行走时，不损害、不破坏花朵、色泽和香气而活动。“离去”（paleti）意为：这样活动后，饮用足够的花蜜，并且为了酿蜜而带走一些后离去。它就这样深入森林，在一个树洞里放下那些混有花粉的花蜜，然后逐渐酿成甜美的蜂蜜。它在花园中活动并不会导致花朵或其色香消失，反而一切都保持原状。“牟尼（圣者）应在村中行”（evaṃ gāme munī care）意为：像这样，分为有学和无学的出家牟尼，按照居士家庭的次序在村庄中乞食而行。他进入村庄乞食并不会导致那些家庭的信心或财富减少，信心和财富都保持原状。这样乞食后离开，有学牟尼会在村外水源便利的地方铺开僧伽梨坐下，通过车轴涂油、伤口包扎、食子肉等譬喻来省察，然后食用乞得的食物，之后进入合适的林地，思惟内在的业处，从而掌握四种道和四种沙门果。而无学牟尼则安住于现法乐住。这应当理解为他与蜜蜂酿蜜的相似之处。不过，这里主要是指漏尽者（阿罗汉）。

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

开示结束时，许多人证得了须陀洹果等。

Satthā imaṃ dhammadesanaṃ vatvā uttaripi therassa guṇaṃ pakāsetuṃ “na, bhikkhave, idāneva moggallānena macchariyaseṭṭhi damito, pubbepi naṃ dametvā kammaphalasambandhaṃ jānāpesi evā”ti vatvā imamatthaṃ pakāsento atītaṃ āharitvā –

导师说完这个法句教导后，为了进一步彰显长老的功德，说道：“比丘们，并非只有现在目犍连才调伏了这位吝啬长者，在过去世他也曾调伏过他，并让他了知业果的联系。”为了说明此事，导师讲述了过去的故事——

“Ubho khañjā ubho kuṇī, ubho visamacakkhukā;

Ubhinnaṃ piḷakā jātā, nāhaṃ passāmi illisan”ti. (jā. 1.1.78) –

Imaṃ illisajātakaṃ kathesīti.

（引偈：“两人皆跛足，两人皆手残，两人皆斜视；两人皆生疮，我未见伊利沙（如此吝啬之人）。”（本生经 1.1.78））——讲述了这个伊利沙本生故事。

Macchariyakosiyaseṭṭhivatthu pañcamaṃ.

吝啬鬼憍尸罗长者的故事第五则完。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/4. Pupphavagga 华品 (Dhp 4, 44-59)”

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【经名】 4.6 Pāveyyaājīvakavatthu 他人诅咒 (Dhp 4.6, 50)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

50.

Na paresaṃ vilomāni, na paresaṃ katākataṃ;

Attanova avekkheyya, katāni akatāni ca.

☸---------------------------------------------------------------------

五十 不要看他人的过错，不要管他人做了或没做，只应观察自己所行的，什么是已做，什么是未做。

☸.....................................................................

不要理睬他人的诅咒

舍卫城里有位富有的女士，是裸形苦行者─潘谛格的信徒。她的强烈信仰，使她对待潘谛格就好像对待自己的儿子。她有很多的街坊和朋友都是佛陀的信徒。这些朋友经常到祇树给孤独园向佛陀顶礼问讯，听佛说法。每当她听到这些朋友称赞佛陀时，她也想去向佛陀顶礼问讯，听佛陀开示，但几次都被潘谛格阻止。

既然无法亲自前往，她就要儿子去请佛陀到家里来接受供养。她准备了特别的食物，供养之后，佛陀宣说随喜。第一次听到佛陀用宏亮的声音宣说奥妙的佛法时，她的身心充满喜悦，并不自觉地喊着：“说得好！说得好！”

隔壁的潘谛格听到她喜悦的呼喊声时，想道：“她不再是我的弟子了！”他愤怒地走出他的房间，向她和佛陀诅咒，并且一路诅咒地离开她家。

这件意外使她十分尴尬、羞愧，再也无法专心听佛陀说法。佛陀劝诫她不要理睬那些诅咒和恐吓，应该正念现前地观照自己的善恶行为。

听完佛陀的说法后，她证得初果。

不探查他人过错，不管他人已做、未做，

只应该察觉自己做了什么事，什么事尚未做。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

6. Pāveyyakājīvakavatthu

Na paresaṃ vilomānīti imaṃ dhammadesanaṃ satthā sāvatthiyaṃ viharanto pāveyyaṃ nāma ājīvakaṃ ārabbha kathesi.

Sāvatthiyaṃ kirekā gahapatānī puttaṭṭhāne ṭhapetvā pāveyyaṃ nāma ājīvakaṃ paṭijaggi. Tassānantaragharesu manussā satthu dhammadesanaṃ sutvā āgantvā, “aho acchariyā buddhānaṃ dhammadesanā”ti nānappakārehi buddhaguṇe vaṇṇenti. Sā buddhānaṃ guṇakathaṃ sutvā vihāraṃ gantvā dhammaṃ sotukāmā ājīvakassa etamatthaṃ kathetvā, “gacchissāmi ahaṃ buddhasantikaṃ, ayyā”ti āha. So “mā gacchāhī”ti nivāretvā taṃ punappunaṃ yācamānampi nivāresi eva. Sā “ayaṃ mama vihāraṃ gantvā dhammaṃ sotuṃ na deti, satthāraṃ nimantetvā idheva dhammaṃ suṇissāmī”ti sāyanhasamaye puttaṃ pakkositvā, “gaccha, tāta, svātanāya satthāraṃ nimantehī”ti pesesi. So gacchanto paṭhamataraṃ ājīvakassa vasanaṭṭhānaṃ gantvā taṃ vanditvā nisīdi. Atha naṃ so “kahaṃ gacchasī”ti āha. “Mātu vacanena satthāraṃ nimantetuṃ gacchāmī”ti āha. “Mā tassa santikaṃ gacchāhī”ti. “Alaṃ, ayya, mama mātu bhāyāmi, gacchissāmahan”ti. “Etassa katasakkāraṃ ubhopi khādissāma, mā gacchāhī”ti. “Alaṃ, ayya, mātā me tajjessatī”ti. Tena hi gaccha, gantvā pana nimantetvā, “amhākaṃ gehaṃ asukaṭṭhāne vā asukavīthiyaṃ vā asukamaggena vā gantabban”ti mā ācikkhi. “Santike ṭhito viya aññena maggena gacchanto viya palāyitvā ehī”ti. So ājīvakassa vacanaṃ sutvā satthu santikaṃ gantvā nimantetvā ājīvakena vuttaniyāmeneva sabbaṃ katvā tassa santikaṃ gantvā, “kiṃ te katan”ti puṭṭho, “sabbaṃ kataṃ, ayyā”ti āha. “Bhaddakaṃ te kataṃ, tassa sakkāraṃ ubhopi khādissāmā”ti vatvā punadivase ājīvako pātova taṃ gehaṃ agamāsi. Taṃ gahetvā pacchāgabbhe nisīdāpesuṃ.

Paṭivissakamanussā taṃ gehaṃ allagomayena upalimpitvā lājapañcamāni pupphāni vikiritvā satthu nisīdanatthāya mahārahaṃ āsanaṃ paññāpesuṃ. Buddhehi saddhiṃ aparicitamanussā hi āsanapaññattiṃ na jānanti, buddhānañca maggadesakena kiccaṃ nāma natthi, bodhimūle dasasahassisokadhātuṃ kampetvā sambodhiṃ pattadivaseyeva hi nesaṃ “ayaṃ maggo nirayaṃ gacchati, ayaṃ tiracchānayoniṃ, ayaṃ pettivisayaṃ, ayaṃ manussalokaṃ, ayaṃ devalokaṃ, ayaṃ amatamahānibbānan”ti sabbe maggā āvibhūtā. Gāmanigamādīnaṃ pana magge vattabbameva natthi. Tasmā satthā pātova pattacīvaramādāya mahāupāsikāya gehadvāraṃ gato. Sā gehā nikkhamitvā satthāraṃ pañcapatiṭṭhitena vanditvā antonivesanaṃ pavesetvā āsane nisīdāpetvā dakkhiṇodakaṃ datvā paṇītena khādanīyena bhojanīyena parivisi. Upāsikā katabhattakiccassa satthuno anumodanaṃ kāretukāmā pattaṃ gaṇhi. Satthā madhurassarena anumodanadhammakathaṃ ārabhi. Upāsikā “sādhu, sādhū”ti sādhukāraṃ dadamānā dhammaṃ suṇi. Ājīvakopi pacchāgabbhe nisinnova tassā sādhukāraṃ datvā dhammaṃ suṇantiyā saddaṃ sutvā sandhāretuṃ nāsakkhi. “Na idānesā mayhan”ti nikkhamitvā “naṭṭhāsi kāḷakaṇṇi, etassa evaṃ sakkāraṃ karotī”ti nānappakārena upāsikañca satthārañca akkosanto palāyi. Upāsikā tassa kathāya lajjitā aññathattaṃ gataṃ cittaṃ desanānusārena ñāṇaṃ pesetuṃ nāsakkhi. Atha naṃ satthā “kiṃ upāsike cittaṃ desanānugataṃ kātuṃ na sakkosī”ti? “Bhante, etassa me kathāya cittaṃ aññathattaṃ upagatan”ti . Satthā “evarūpassa visabhāgajanassa kathitaṃ kathaṃ nāma āvajjituṃ na vaṭṭati, evarūpaṃ asamannāharitvā attano katākatameva oloketuṃ vaṭṭatī”ti vatvā imaṃ gāthamāha –

50.

“Na paresaṃ vilomāni, na paresaṃ katākataṃ;

Attanova avekkheyya, katāni akatāni cā”ti.

Tattha na paresaṃ vilomānīti paresaṃ vilomāni pharusāni mammacchedakavacanāni na manasikātabbāni. Na paresaṃ katākatanti “asuko upāsako assaddho appasanno, nāpissa gehe kaṭacchubhikkhādīni diyyanti, na salākabhattādīni, na cīvarādipaccayadānaṃ etassa atthi, tathā asukā upāsikā assaddhā appasannā, nāpissā gehe kaṭacchubhikkhādīni diyyanti, na salākabhattādīni, na cīvarādipaccayadānaṃ etissā atthi, tathā asuko bhikkhu assaddho appasanno, nāpi upajjhāyavattaṃ karoti, na ācariyavattaṃ, na āgantukavattaṃ, na gamikavattaṃ, na cetiyaṅgaṇavattaṃ, na uposathāgāravattaṃ, na bhojanasālāvattaṃ, na jantāgharavattādīni, nāpissa kiñci dhutaṅgaṃ atthi, na bhāvanārāmatāya ussāhamattampī”ti evaṃ paresaṃ katākataṃ nāma na oloketabbaṃ. Attanova avekkheyyāti “kathaṃ bhūtassa me rattindivā vītivattantīti pabbajitena abhiṇhaṃ paccavekkhitabban”ti (a. ni. 10.48) imaṃ ovādaṃ anussaranto saddhāpabbajito kulaputto “kiṃ nu kho ahaṃ ‘aniccaṃ dukkhaṃ anattā’ti tilakkhaṇaṃ āropetvā yoge kammaṃ kātuṃ sakkhiṃ , nāsakkhin”ti evaṃ attano katākatāni olokeyyāti.

Desanāvasāne sā upāsikā sotāpattiphale patiṭṭhitā, desanā mahājanassa sātthikā jātāti.

Pāveyyakājīvakavatthu chaṭṭhaṃ.

[AI翻译]

6. 波吠耶邪命外道的故事

“Na paresaṃ vilomāni 不应观他人过失”这句法句，是世尊住在舍卫城时，针对一位名叫波吠耶的邪命外道而说的。

据说在舍卫城，有一位女居士像对待儿子一样地照顾着一位名叫波吠耶的邪命外道。她邻居家的许多人听闻世尊说法后回来，会用各种方式称赞佛陀的功德：“啊，佛陀说法真是奇妙啊！”她听闻了佛陀的功德后，很想去寺院听法，便把这个想法告诉了那位邪命外道，说：“尊者，我想去佛陀那里。”他阻止道：“不要去。”即使她再三请求，他还是阻止了她。她想：“他不让我去寺院听法，那我就邀请世尊到这里来听法吧。”于是傍晚时分，她叫来儿子，派他去：“去吧，孩子，去邀请世尊明天来。”儿子出发前，先去了邪命外道的住处，向他行礼后坐下。他问：“你要去哪里？”儿子答：“奉母亲之命，去邀请世尊。”“不要去他那里。”“不行啊，尊者，我怕我母亲。我一定要去。”“我们两个一起享用为他准备的供养，你别去了。”“不行啊，尊者，我母亲会责骂我的。”“那好吧，你去吧。但是邀请之后，不要告诉他‘我们家在某某地方、某某街道、要走某某路’。你要装作就住在附近，或者装作从别的路走，然后溜回来。”儿子听了邪命外道的话，去到世尊那里邀请后，完全按照邪命外道所说的方式做了，然后回到邪命外道那里。邪命外道问：“你做了什么？”儿子答：“都办好了，尊者。”邪命外道说：“你做得很好，我们俩一起享用给他的供养吧。”第二天，邪命外道一大早就去了那位女居士家。他们把他带到后面的房间里坐下。

邻居们用新鲜的牛粪涂抹了那间屋子，撒上爆米花等五种花，为世尊准备了非常贵重的座位。那些不熟悉佛陀的人，确实不知道如何布置座位。而对于诸佛来说，并不需要指路的人。因为在菩提树下震动万千世界、证得正等正觉的那一天，他们就已经明了所有的道路：“这条路通往地狱，这条路通往畜生道，这条路通往饿鬼界，这条路通往人界，这条路通往天界，这条路通往不死的涅槃。”对于村庄、城镇等的道路，更是无需说明。因此，世尊一早便拿着钵和袈裟，来到了那位大优婆夷的家门口。她从家里出来，以五体投地的方式礼拜世尊，将他迎入家中，请他在座位上坐下，奉上净水，并用精致的嚼食和食物供养。优婆夷在世尊用完餐后，想要请世尊作随喜开示，便接过了佛钵。世尊用甜美的声音开始了随喜说法。优婆夷一边听法，一边不断地说着“善哉，善哉！”来表达赞叹。那位邪命外道坐在后面的房间里，听到她称赞并听法的声音，无法忍受。“现在她不再是我的（信徒）了！”他走出来，用各种方式辱骂那位优婆夷和世尊：“你这倒霉的女人完蛋了！竟然这样尊敬他！”然后逃走了。那位优婆夷因为他的话感到羞愧，心意动摇，无法将心专注于法义，使智慧随之生起。于是世尊问她：“优婆夷，为何不能让心跟随法义呢？”“尊者，因为他的那些话，我的心动摇了。”世尊说：“对于这种品行不端的人所说的话，实在不值得去理会。不应思虑这些，而应该只观察自己所做的和未做的事情。”说完，便诵出此偈：

50.

“不应观他人的过错，不应观他人已做未做；

只应观察自己本身，什么是已做，什么是未做。” (Na paresaṃ vilomāni, na paresaṃ katākataṃ; Attanova avekkheyya, katāni akatāni cā”ti.)

其中，“na paresaṃ vilomāni”是指，对于他人乖僻的、粗鲁的、伤人的言语，不应放在心上。“Na paresaṃ katākataṃ”是指，不应这样观察：“某某男居士没有信心、不清净，他家连一勺粥等都不布施，也没有抽签供食等，也没有布施袈裟等资具；同样，某某女居士没有信心、不清净，她家连一勺粥等都不布施，也没有抽签供食等，也没有布施袈裟等资具；同样，某某比丘没有信心、不清净，他既不履行对和尚的责任，也不履行对阿阇梨的责任，不履行对来访比丘的责任，不履行对要离开的比丘的责任，不履行对塔院的责任，不履行对布萨堂的责任，不履行对食堂的责任，不履行对蒸浴房等的责任，他也没有任何头陀行，甚至连喜爱禅修的意愿都没有。”像这样，所谓他人的已做未做，是不应该观察的。“Attanova avekkheyya”是指，应忆念此教诫：“出家人应当时常反省：我的日夜是如何度过的？”（增支部 10.48）。有信心的善家子弟出家后，应当这样观察自己所做的和未做的事：“我是否能够将‘无常、苦、无我’这三相应用于修行，致力于道业呢？还是没能做到呢？”

开示结束时，那位优婆夷证得了须陀洹果。这次说法对大众非常有益。

波吠耶邪命外道的故事第六则完。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/4. Pupphavagga 华品 (Dhp 4, 44-59)”

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【经名】 4.7 Chattapāṇiupāsakavatthu 应该礼敬谁 (Dhp 4.7, 51-52)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

51.

Yathāpi ruciraṃ pupphaṃ, vaṇṇavantaṃ agandhakaṃ;

Evaṃ subhāsitā vācā, aphalā hoti akubbato.

☸---------------------------------------------------------------------

五十一 就像一朵美丽的花，色彩鲜艳却没有香气；同样地，讲得动听的善语，如果不去实行，也不会有结果。

☸.....................................................................

应该礼敬谁

人如果不能实行自己所说的善语，

就无法得到善果，

就像美丽但毫无香气的花朵。（偈 51）

☸*********************************************************************

52.

Yathāpi ruciraṃ pupphaṃ, vaṇṇavantaṃ sugandhakaṃ [sagandhakaṃ (sī. syā. kaṃ. pī.)];

Evaṃ subhāsitā vācā, saphalā hoti kubbato [sakubbato (sī. pī.), pakubbato (sī. aṭṭha.), sukubbato (syā. kaṃ.)].

☸---------------------------------------------------------------------

五十二 就像一朵美丽的花，色彩鲜艳而且香气芬芳；同样地，讲得动听的善语，如果能够实行，就会带来善果。

☸.....................................................................

人如果实行自己所说的善语，

必定得到善果，

像美丽又芳香的花朵。（偈 52）

舍卫城的佛陀信徒乔塔帕哩（Chattapāṇi）已经证得不还果（Anāgāmī）。有一次，他正在祇树给孤独园听佛陀说法时，波斯匿王突然也来了。乔塔帕哩没有起身，因为他认为如果起身，可能会被认为是向国王，而不是向佛陀表达敬意，国王却引以为侮辱而非常愤怒。佛陀知道国王心中的不满，就向国王称赞乔塔帕哩的德行以及对经藏的娴熟。佛陀的解释让国王释怀，并对乔塔帕哩留下深刻的印象。

后来，国王再次遇到乔塔帕哩时，请他为两位妻妾教导佛法，乔塔帕哩委婉地拒绝，并建议国王请佛陀另外派比丘担任这份工作。佛陀就指定阿难固定到王宫，向皇后末利夫人和瓦萨巴卡提亚夫人说法。后来，佛陀问阿难，两位后妃的进展如何，阿难说，末利夫人认真修习，但瓦萨巴卡提亚夫人却不专心。

佛陀说，只有专心、恭敬、认真修行，并且精进奉行的人，才能得到佛法的法益。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

7. Chattapāṇiupāsakavatthu

Yathāpi ruciraṃ pupphanti imaṃ dhammadesanaṃ satthā sāvatthiyaṃ viharanto chattapāṇiupāsakaṃ ārabbha kathesi.

Sāvatthiyañhi chattapāṇi nāma upāsako tipiṭakadharo anāgāmī. So pātova uposathiko hutvā satthu upaṭṭhānaṃ agamāsi. Anāgāmiariyasāvakānañhi samādānavasena uposathakammaṃ nāma natthi, maggeneva tesaṃ brahmacariyañca ekabhattikañca āgataṃ. Tenevāha – “ghaṭikāro kho, mahārāja, kumbhakāro ekabhattiko brahmacārī sīlavā kalyāṇadhammo”ti (ma. ni. 2.288). Evaṃ anāgāmino pakatiyāva ekabhattikā ca brahmacārino ca honti. Sopi tatheva uposathiko hutvā satthāraṃ upasaṅkamitvā vanditvā dhammakathaṃ suṇanto nisīdi. Tasmiṃ samaye rājā pasenadi kosalo satthu upaṭṭhānaṃ agamāsi. Chattapāṇi upāsako taṃ āgacchantaṃ disvā “uṭṭhātabbaṃ nu kho, no”ti cintetvā – “ahaṃ aggarājassa santike nisinno, tassa me padesarājānaṃ disvā uṭṭhātuṃ na yuttaṃ, rājā kho pana me anuṭṭhahantassa kujjhissati, etasmiṃ kujjhantepi neva uṭṭhahissāmi . Rājānaṃ disvā uṭṭhahantena hi rājā garukato hoti, no satthā, tasmā neva uṭṭhahissāmī”ti na uṭṭhahi. Paṇḍitapurisā nāma garutarānaṃ santike nisīditvā anuṭṭhahantaṃ disvā na kujjhanti. Rājā pana taṃ anuṭṭhahantaṃ disvā kupitamānaso satthāraṃ vanditvā ekamantaṃ nisīdi. Satthā kupitabhāvaṃ ñatvā, “mahārāja, ayaṃ chattapāṇi upāsako paṇḍito diṭṭhadhammo tipiṭakadharo atthānatthakusalo”ti upāsakassa guṇaṃ kathesi. Rañño tassa guṇakathaṃ suṇantasseva cittaṃ mudukaṃ jātaṃ.

Athekadivasaṃ rājā uparipāsāde ṭhito chattapāṇiṃ upāsakaṃ katabhattakiccaṃ chattamādāya upāhanamāruyha rājaṅgaṇena gacchantaṃ disvā pakkosāpesi. So chattupāhanaṃ apanetvā rājānamupasaṅkamitvā vanditvā ekamantaṃ aṭṭhāsi. Atha naṃ rājā āha – “bho upāsaka, kinte chattupāhanaṃ apanītan”ti. “‘Rājā pakkosatī’ti sutvā apanetvā āgatomhī”ti. “Ajja amhākaṃ rājabhāvo tumhehi ñāto bhavissatī”ti. “Sadāpi mayaṃ, deva, tumhākaṃ rājabhāvaṃ jānāmā”ti. “Yadi evaṃ kasmā purimadivase satthu santike nisinno maṃ disvā na uṭṭhahī”ti? “Mahārāja, ahaṃ aggarājassa santike nisinno, padesarājānaṃ disvā uṭṭhahanto satthari agāravaṃ pavedeyyaṃ, tasmā na uṭṭhahin”ti. “Hotu, bho, tiṭṭhatetaṃ”. “Tumhe kira diṭṭhadhammikasamparāyikānaṃ atthānatthānaṃ kusalā tipiṭakadharā amhākaṃ antepure dhammaṃ vācethā”ti. “Na sakkomi, devā”ti. “Kiṃ kāraṇā”ti? “Rājagehaṃ nāma mahāsāvajjaṃ, duyuttasuyuttakāni garukānettha, devā”ti. “Mā evaṃ vadetha, ‘purimadivase maṃ disvā na uṭṭhitomhī’ti mā kukkuccaṃ karothā”ti. “Deva, gihīnaṃ vicaraṇaṭṭhānaṃ nāma mahāsāvajjaṃ, ekaṃ pabbajitaṃ pakkosāpetvā dhammaṃ vācāpethā”ti. Rājā “sādhu, bho, gacchatha tumhe”ti taṃ uyyojetvā satthu santikaṃ gantvā satthāraṃ yāci, “bhante, mallikā ca devī vāsabhakhattiyā ca dhammaṃ pariyāpuṇissāmāti vadanti, pañcahi bhikkhusatehi saddhiṃ nibaddhaṃ mama gehaṃ gantvā tāsaṃ dhammaṃ uddisathā”ti. “Buddhānaṃ nibaddhaṃ ekaṭṭhānagamanaṃ nāma natthi, mahārājā”ti. “Tena hi, bhante, aññaṃ ekaṃ bhikkhuṃ dethā”ti. Satthā ānandattherassa bhāramakāsi. Thero nibaddhaṃ gantvā tāsaṃ uddesaṃ uddisati. Tāsu mallikā sakkaccaṃ gahetvā sajjhāyitvā uddesaṃ paṭicchāpesi. Vāsabhakhattiyā pana neva sakkaccaṃ gaṇhāti, na sajjhāyati, na uddesaṃ paṭicchāpetuṃ sakkoti.

Athekadivasaṃ satthā theraṃ pucchi – “kimānanda, upāsikā dhammaṃ pariyāpuṇantī”ti? “Āma, bhante”ti. “Kā sakkaccaṃ gaṇhātī”ti? “Mallikā, bhante, sakkaccaṃ gaṇhāti, sakkaccaṃ sajjhāyati, sakkaccaṃ uddesaṃ paṭicchāpetuṃ sakkoti. Tumhākaṃ pana ñātidhītā neva sakkaccaṃ gaṇhāti, na sajjhāyati, na uddesaṃ paṭicchāpetuṃ sakkotī”ti. Satthā therassa vacanaṃ sutvā, “ānanda, mayā kathitadhammo nāma sakkaccamasuṇantassa aggaṇhantassa asajjhāyantassa adesentassa vaṇṇasampannaṃ agandhakapupphaṃ viya aphalo hoti, sakkaccaṃ pana savanādīni karontassa mahapphalo hoti mahānisaṃso”ti vatvā imā dve gāthā abhāsi –

51.

“Yathāpi ruciraṃ pupphaṃ, vaṇṇavantaṃ agandhakaṃ;

Evaṃ subhāsitā vācā, aphalā hoti akubbato.

52.

“Yathāpi ruciraṃ pupphaṃ, vaṇṇavantaṃ sagandhakaṃ;

Evaṃ subhāsitā vācā, saphalā hoti kubbato”ti.

Tattha ruciranti sobhanaṃ. Vaṇṇavantanti vaṇṇasaṇṭhānasampannaṃ, agandhakanti gandhavirahitaṃ pālibhaddakagirikaṇṇikajayasumanādibhedaṃ. Evaṃ subhāsitā vācāti subhāsitā vācā nāma tepiṭakaṃ buddhavacanaṃ. Taṃ vaṇṇasaṇṭhānasampannaṃ agandhakapupphasadisaṃ. Yathā pana agandhakapupphaṃ yo naṃ dhāreti, tassa sarīre gandhaṃ na pharati, evaṃ etampi yo naṃ sakkaccaṃ savanādīhi na samācarati, tassa sakkaccaṃ asamācarantassa yaṃ tattha kattabbaṃ, taṃ akubbato sutagandhañca vācāgandhañca paṭipattigandhañca na āvahati aphalā hoti. Tena vuttaṃ – “evaṃ subhāsitā vācā, aphalā hoti akubbato”ti. Sagandhakanti campakanīluppalādibhedaṃ. Evanti yathā taṃ pupphaṃ dhārentassa sarīre gandho pharati, evaṃ tepiṭakabuddhavacanasaṅkhātā subhāsitā vācāpi. Kubbatoti yo sakkaccaṃ savanādīhi tattha kattabbaṃ karoti, sā assa puggalassa saphalā hoti, sutagandhavācāgandhapaṭipattigandhānaṃ āvahanato mahapphalā hoti, mahānisaṃsāti attho.

Desanāvasāne bahū sotāpattiphalādīni pattā. Desanā mahājanassa sātthikā jātāti.

Chattapāṇiupāsakavatthu sattamaṃ.

[AI翻译]

7. 查塔帕尼优婆塞的故事

“Yathāpi ruciraṃ pupphaṃ 犹如美丽花”这两句法句，是世尊住在舍卫城时，针对查塔帕尼优婆塞（Chattapāṇi Upāsaka）而说的。

在舍卫城，有一位名叫查塔帕尼的优婆塞，他通晓三藏，已证得阿那含果（不还果）。他一大早守持布萨后，前往拜见世尊。对于已证阿那含果的圣弟子来说，并没有通过受持仪式来进行的布萨行，他们的梵行和一日一食是随着道果自然成就的。正如经中所说：“大王，陶工伽提卡罗（Ghaṭikāra），一日一食，修持梵行，具足戒行，拥有善法。”（中部 2.288）同样地，阿那含圣者自然就是一日一食并修持梵行的。这位优婆塞也是如此，守持布萨后，他来到世尊面前，顶礼后坐下听闻法义。就在那时，拘萨罗国王波斯匿王也来拜见世尊。查塔帕尼优婆塞看到国王前来，心想：“我该不该起身呢？”他思忖：“我正坐在无上之王（指佛陀）的面前，见到一位地方国王就起身是不合适的。但如果我不起来，国王恐怕会生气。即使他生气，我也不应该起身。因为见到国王就起身，是尊敬了国王，而不是世尊。所以我决不起身。”于是他没有站起来。有智慧的人，在更尊贵者面前坐着时，见到（地位较低者前来而）不起身是不会生气的。但国王看到他不起身，心生不悦，顶礼世尊后在一旁坐下。世尊了知国王心生不悦，便向国王称赞那位优婆塞的功德：“大王，这位查塔帕尼优婆塞是位智者，已现证法义，通晓三藏，善于辨别利害。”国王听着对他的功德称赞，心就变得柔和了。

后来有一天，国王站在宫殿楼上，看见查塔帕尼优婆塞用完餐后，打着伞、穿着鞋，正走过王宫庭院，便派人把他叫来。他脱下鞋、收起伞，走到国王面前，行礼后站在一旁。国王问他：“喂，优婆塞，你为什么把伞和鞋脱掉呢？”他回答：“听说国王召唤，我就脱掉鞋、收起伞过来了。”国王说：“今天你该知道我们的王权了吧？”优婆塞回答：“大王，我们一直都知道您的王权。”“既然如此，前些天在世尊那里坐着时，为什么见我来了不起身？”“大王，我当时坐在无上之王的面前，如果见到一位地方国王就起身，那将显示出对世尊的不敬，所以我没有起身。”“好了，这事暂且不提。听说你善于辨别现世和来世的利害，又通晓三藏，请到我们的后宫去说法吧。”“大王，我做不到。”“为什么？”“王宫这个地方过患很多，判断是非对错很困难，大王。”“不要这么说，不要因为‘前些天见我没起身’而感到后悔。”“大王，在家人的活动场所过患很大，请您召请一位出家人来为她们说法吧。”国王说：“好吧，你去吧。”他打发走优婆塞后，便去到世尊那里，向世尊请求：“尊者，末利王后和瓦萨巴卡提亚王后都说想学习法义，请您带着五百比丘，固定到我的宫中去为她们教授法义吧。”“大王，诸佛是不会固定去一个地方的。”“那么，尊者，请派另一位比丘来吧。”世尊便将这个任务交给了阿难长老。长老固定前往王宫为她们教授。其中，末利王后恭敬地听受、诵习，并能复述所学内容。而瓦萨巴卡提亚王后则既不恭敬听受，也不诵习，也无法复述所学内容。

有一天，世尊问长老：“阿难，那些优婆夷们在学习法义吗？”“是的，尊者。”“谁学得比较认真？”“尊者，末利王后学得很认真，认真地听受，认真地诵习，也能认真地复述所学。但您的那位亲族女子（指瓦萨巴卡提亚，她是释迦族人）既不认真听受，也不诵习，也无法复述所学。”世尊听了长老的话，说道：“阿难，对于不恭敬听闻、不领受、不诵习、不解说我所说法的人，这法就像色彩鲜艳却没有香气的花朵一样，是没有结果的；而对于恭敬地去听闻等的人，则有大果报、大利益。”说完，便诵出这两首偈颂：

51.

“犹如美丽花，色彩鲜艳而无香；

如是善说语，于不实行者无果。

52.

“犹如美丽花，色彩鲜艳且芬芳；

如是善说语，于实行者有其果。”

其中，“ruciraṃ”意为美丽、庄严。“Vaṇṇavantaṃ”意为色彩和形态俱佳。“Agandhakaṃ”意为没有香气，如 pālibhaddaka（珊瑚树花）、girikaṇṇikā（山素英）、jayasumana（一种茉莉）等花。“Evaṃ subhāsitā vācā”是说，所谓“善说语”，即指三藏佛言。它就像色彩形态俱佳却无香气的花。如同无香气的花，佩戴它的人身上并不会散发香气；同样地，如果有人不通过恭敬地听闻等方式来实践这（善说语），对于那不恭敬实行、不去做其中应做之事的人，这善说语便不能带来“闻慧之香”、“言语之香”和“实践之香”，它是没有结果的。因此说：“如是善说语，于不实行者无果。”“Sagandhakaṃ”意为有香气，如 campaka（瞻波花）、nīluppala（青莲花）等。“Evaṃ”是说，正如那（有香气的）花能让佩戴它的人身上散发香气；同样地，由三藏佛言构成的善说语也是如此。“Kubbato”是指，如果有人通过恭敬地听闻等方式，去实践其中应做之事，那么这善说语对他来说就是有结果的，因为它能带来闻慧之香、言语之香和实践之香，具有大果报、大利益。

开示结束时，许多人证得了须陀洹果等道果。这次说法对大众非常有益。

查塔帕尼优婆塞的故事第七则完。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/4. Pupphavagga 华品 (Dhp 4, 44-59)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.8 Visākhāvatthu 毗舍佉 (Dhp 4.8, 53)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

53.

Yathāpi puppharāsimhā, kayirā mālāguṇe bahū;

Evaṃ jātena maccena, kattabbaṃ kusalaṃ bahuṃ.

☸---------------------------------------------------------------------

五十三 如同从一堆花中，可以制作许多花环，如此，已经出生的人，应当多做各种善事。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

8. Visākhāvatthu

[AI翻译]

Yathāpipuppharāsimhāti imaṃ dhammadesanaṃ satthā sāvatthiyaṃ upanissāya pubbārāme viharanto visākhaṃ upāsikaṃ ārabbha kathesi.

关于“如同从一堆花中……”这句法句，是导师住在舍卫城附近东园讲堂时，针对优婆夷毗舍佉而说的。

Sā kira aṅgaraṭṭhe bhaddiyanagare meṇḍakaseṭṭhiputtassa dhanañcayaseṭṭhino aggamahesiyā sumanadeviyā kucchismiṃ nibbatti. Tassā sattavassikakāle satthā selabrāhmaṇādīnaṃ bodhaneyyabandhavānaṃ upanissayasampadaṃ disvā mahābhikkhusaṅghaparivāro cārikaṃ caramāno taṃ nagaraṃ pāpuṇi.

据说，她出生在鸯伽国跋提亚城，父亲是弥伽罗长者之子陀那奢耶长者，母亲是他的正妻须摩那提毗。在她七岁时，导师观察到施罗婆罗门等具善缘的亲友根机成熟，便带领着大比丘僧团游行，来到了这座城市。

Tasmiñca samaye meṇḍako, gahapati, tasmiṃ nagare pañcannaṃ mahāpuññānaṃ jeṭṭhako hutvā seṭṭhiṭṭhānaṃ karoti. Pañca mahāpuññā nāma meṇḍako seṭṭhi, candapadumā nāma tasseva jeṭṭhakabhariyā, tasseva jeṭṭhakaputto dhanañcayo nāma, tassa bhariyā sumanadevī nāma, meṇḍakaseṭṭhino dāso puṇṇo nāmāti.

当时，弥伽罗居士是该城五位大福报者中的首富，担任长者之位。五位大福报者是：弥伽罗长者、他的大夫人名叫 Candapadumā（月莲）、他的长子名叫陀那奢耶、陀那奢耶的妻子名叫须摩那提毗、弥伽罗长者的仆人名叫富楼那。

Na kevalañca meṇḍakaseṭṭhiyeva, bimbisārarañño pana vijite pañca amitabhogā nāma ahesuṃ – jotiko, jaṭilo, meṇḍako, puṇṇako, kākavaliyoti. Tesu ayaṃ meṇḍakaseṭṭhi dasabalassa attano nagaraṃ sampattabhāvaṃ ñatvā puttassa dhanañcayaseṭṭhino dhītaraṃ visākhaṃ dārikaṃ pakkosāpetvā āha – “amma, tuyhampi maṅgalaṃ, amhākampi maṅgalaṃ, tava parivārehi pañcahi dārikāsatehi saddhiṃ pañca rathasatāni āruyha pañcahi dāsisatehi parivutā dasabalassa paccuggamanaṃ karohī”ti.

不仅是弥伽罗长者，当时在频毗娑罗王统治的区域内，有五位财富无量的人：Jotika（ ज्योतिष्क ）、Jaṭila（ जटिल ）、弥伽罗、富楼那迦（ Puṇṇaka ）、Kākavaliya（ काकवलिय ）。其中这位弥伽罗长者得知佛陀（十力者）到达自己的城市，便叫来儿子陀那奢耶长者的女儿，年幼的毗舍佉，对她说：“女儿啊，这对你、对我们都是吉祥的事。你带着你的五百侍女，乘坐五百辆车，由五百女仆簇拥着，去迎接佛陀（十力者）吧。”

Sā “sādhū”ti paṭissuṇitvā tathā akāsi. Kāraṇākāraṇesu pana kusalattā yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikāva satthāraṃ upasaṅkamitvā vanditvā ekamantaṃ aṭṭhāsi.

她回答说：“好的。”然后照做了。因为她善于判断场合，所以在车能行驶的范围内乘车前往，下车后步行走近导师，行礼后站在一旁。

Athassā cariyāvasena satthā dhammaṃ desesi. Sā desanāvasāne pañcahi dārikāsatehi saddhiṃ sotāpattiphale patiṭṭhahi. Meṇḍakaseṭṭhipi kho satthāramupasaṅkamitvā dhammakathaṃ sutvā sotāpattiphale patiṭṭhāya svātanāya nimantetvā punadivase attano nivesane paṇītena khādanīyena bhojanīyena buddhappamukhaṃ bhikkhusaṅghaṃ parivisitvā eteneva upāyena aḍḍhamāsaṃ mahādānamadāsi.

于是导师根据她的根行（业行）为她说法。说法结束后，她和五百侍女一起证得了须陀洹果。弥伽罗长者也去拜见导师，听闻佛法后证得了须陀洹果，并邀请佛陀第二天接受供养。第二天，他在自己家中用精致的食物供养了以佛陀为首的比丘僧团，并用同样的方式持续了半个月的大布施。

Satthā bhaddiyanagare yathābhirantaṃ viharitvā pakkāmi.

导师在跋提亚城随缘住了一段时间后便离开了。

Tena kho pana samayena bimbisāro ca pasenadi kosalo ca aññamaññaṃ bhaginipatikā honti. Athekadivasaṃ kosalarājā cintesi – “bimbisārassa vijite pañca amitabhogā mahāpuññā vasanti, mayhaṃ vijite ekopi tādiso natthi, yaṃnūnāhaṃ bimbisārassa santikaṃ gantvā ekaṃ mahāpuññaṃ yāceyyan”ti.

那时，频毗娑罗王和拘萨罗国的波斯匿王互为姐妹的丈夫（连襟）。有一天，拘萨罗王想：“频毗娑罗王的国土里住着五位财富无量的大福报者，我的国土里连一个这样的人都没有。我何不去频毗娑罗王那里，请求一位大福报者过来呢？”

So tattha gantvā raññā katapaṭisanthāro “kiṃ kāraṇā āgatosī”ti puṭṭho “‘tumhākaṃ vijite pañca amitabhogā mahāpuññā vasanti, tato ekaṃ gahetvā gamissāmī’ti āgatomhi, tesu me ekaṃ dethā”ti āha.

于是他去了那里，受到频毗娑罗王的热情接待。国王问他：“您为何而来？”他回答说：“听说您的国土有五位财富无量的大福报者，我想来请一位回去，请您给我一位吧。”

“Mahākulāni amhehi cāletuṃ na sakkā”ti āha.

频毗娑罗王说：“大家族不是我们能轻易调动的。”

“Ahaṃ aladdhā na gamissāmī”ti āha.

拘萨罗王说：“我得不到是不会回去的。”

Rājā amaccehi saddhiṃ mantetvā “jotikādīnaṃ mahākulānaṃ cālanaṃ nāma mahāpathaviyā cālanasadisaṃ, meṇḍakamahāseṭṭhissa putto dhanañcayaseṭṭhi nāma atthi, tena saddhiṃ mantetvā paṭivacanaṃ te dassāmī”ti vatvā taṃ pakkosāpetvā, tāta, kosalarājā “‘ekaṃ dhanaseṭṭhiṃ gahetvā gamissāmī’ti vadati, tvaṃ tena saddhiṃ gacchāhī”ti. “Tumhesu pahiṇantesu gamissāmi, devā”ti.

频毗娑罗王与大臣们商议后说：“调动 Jotika 等大家族如同动摇大地一样困难。弥伽罗大长者有个儿子叫陀那奢耶长者，我和他商量一下再给你答复。”于是叫来陀那奢耶，对他说：“儿啊，拘萨罗王说‘要带走一位富有的长者’，你跟他去吧。”陀那奢耶回答：“如果您派遣，我就去，陛下。”

“Tena hi parivacchaṃ katvā gaccha, tātā”ti. So attano kattabbayuttakamakāsi. Rājāpissa mahantaṃ sakkāraṃ katvā, “imaṃ ādāya gacchathā”ti pasenadirājānaṃ uyyojesi.

国王说：“既然如此，准备好家当再去吧，儿啊。”陀那奢耶便处理好自己该做的事情。国王也给予他隆重的礼遇，对波斯匿王说：“带上他去吧。”然后送走了他们。

So taṃ ādāya sabbattha ekarattivāsena gacchanto ekaṃ phāsukaṭṭhānaṃ patvā nivāsaṃ gaṇhi, atha naṃ dhanañcayaseṭṭhi pucchi – “idaṃ kassa vijitan”ti? “Mayhaṃ, seṭṭhī”ti. “Kīva dūro ito sāvatthī”ti ? “Sattayojanamatthake”ti. “Antonagaraṃ sambādhaṃ, amhākaṃ parijano mahanto, sace rocetha, idheva vaseyyāma, devā”ti. Rājā “sādhū”ti sampaṭicchitvā tasmiṃ ṭhāne nagaraṃ māpetvā tassa datvā agamāsi. Tasmiṃ padese sayaṃ vasanaṭṭhānassa gahitattā nagarassa sāketantveva nāmaṃ ahosi.

波斯匿王带着陀那奢耶，每到一处只住一夜，来到一个舒适的地方停下休息。陀那奢耶问：“这里是谁的国土？”波斯匿王答：“是我的，长者。”“从这里到舍卫城有多远？”“大约七由旬。”“城里人多拥挤，我们的家眷众多，如果您乐意，我们就在这里住下吧，陛下。”国王说：“好。”便同意了，并在那里建造了一座城市交给他，然后离开了。因为陀那奢耶自己选择了这个地方居住，所以这座城市就被命名为娑枳多（Sāketa）。

Sāvatthiyampi kho migāraseṭṭhino putto puṇṇavaḍḍhanakumāro nāma vayappatto ahosi. Atha naṃ mātāpitaro vadiṃsu – “tāta, tava ruccanaṭṭhāne ekaṃ dārikaṃ upadhārehī”ti. “‘Mayhaṃ evarūpāya bhariyāya kiccaṃ natthī’ti, putta, mā evaṃ kari, kulaṃ nāma aputtakaṃ na tiṭṭhatī”ti.

在舍卫城，有一个名叫弥伽罗（Migāra）的长者，他的儿子名叫富楼那跋陀那（Puṇṇavaḍḍhana）童子，已经成年。他的父母对他说：“儿啊，在你喜欢的地方找一个女孩吧。”他说：“我不需要那样的妻子。”父母说：“儿子，不要这样说，家族没有子嗣是无法延续的。”

So punappunaṃ vuccamāno “tena hi pañcakalyāṇasamannāgataṃ dārikaṃ labhamāno tumhākaṃ vacanaṃ karissāmī”ti āha. “Kāni panetāni pañca kalyāṇāni nāma, tātā”ti. Kesakalyāṇaṃ, maṃsakalyāṇaṃ, aṭṭhikalyāṇaṃ, chavikalyāṇaṃ, vayakalyāṇanti.

他被再三劝说后，说道：“那好吧，如果能找到一位具备五种美德（五 कल्याण）的女子，我就听你们的话。”父母问：“儿啊，这五种美德是什么呢？”“是发美（kesakalyāṇaṃ）、肉美（maṃsakalyāṇaṃ）、骨美（aṭṭhikalyāṇaṃ）、肤美（chavikalyāṇaṃ）和年美（vayakalyāṇaṃ）。”

Mahāpuññāya hi itthiyā kesā morakalāpasadisā hutvā muñcitvā vissaṭṭhā nivāsanantaṃ paharitvā nivattitvā uddhaggā tiṭṭhanti, idaṃ kesakalyāṇaṃ nāma, dantāvaraṇaṃ bimbaphalasadisaṃ vaṇṇasampannaṃ samaṃ suphusitaṃ hoti , idaṃ maṃsakalyāṇaṃ nāma, dantā sukkā samā aviraḷā ussāpetvā ṭhapitavajirapanti viya samacchinnasaṅkhapanti viya ca sobhanti, idaṃ aṭṭhikalyāṇaṃ nāma, kāḷiyā cuṇṇakādīhi avilitto eva chavivaṇṇo siniddho nīluppaladāmasadiso hoti, odātāya ca kaṇikārapupphadāmasadiso hoti, idaṃ chavikalyāṇaṃ nāma, dasakkhattuṃ vijātāpi kho pana sakiṃ vijātā viya avigatayobbanāyeva hoti, idaṃ vayakalyāṇaṃ nāma hoti.

具有大福报的女子，头发像孔雀羽束一样，放下来披散时能垂到腰际，然后自然卷曲向上竖起，这是发美。嘴唇像频婆果（红熟的果实）一样色泽饱满，整齐而丰润，这是肉美（指唇色和牙龈）。牙齿洁白、整齐、没有缝隙，像镶嵌好的钻石行列，又像切割整齐的贝壳行列一样美丽，这是骨美（指牙齿）。皮肤无需涂抹黑香粉等物，自然光洁润泽，肤色像青莲花环一样（指肤色深者），或者像迦尼迦罗花环一样（指肤色浅者），这是肤美。即使生过十次孩子，也依然像只生过一次那样，青春不减，这是年美。

Athassa mātāpitaro aṭṭhuttarasatabrāhmaṇe nimantetvā bhojetvā “pañcakalyāṇasamannāgatā itthiyo nāma hontī”ti pucchiṃsu. “Āma, hontī”ti. “Tena hi evarūpaṃ dārikaṃ pariyesituṃ aṭṭha janā gacchantū”ti bahuṃ dhanaṃ datvā “āgatakāle vo kattabbaṃ jānissāma, gacchatha, evarūpaṃ dārikaṃ pariyesatha, diṭṭhakāle ca imaṃ pilandhanaṃ dadeyyāthā”ti satasahassagghanikaṃ suvaṇṇamālaṃ datvā uyyojesuṃ.

于是他的父母邀请了一百零八位婆罗门，供养他们食物后问道：“世上真的有具备五种美德的女子吗？”婆罗门答：“是的，有。”父母说：“既然如此，请八位去寻找这样的女子吧。”给了他们很多钱财，并说：“你们回来时，我们自会知道该怎么做。去吧，寻找这样的女子。找到时，把这个首饰给她戴上。”说着，给他们一个价值十万金的黄金项链，然后派他们出去了。

Te mahantamahantāni nagarāni gantvā pariyesamānā pañcakalyāṇasamannāgataṃ dārikaṃ adisvā nivattitvā āgacchantā vivaṭanakkhattadivase sāketaṃ anuppattā – “ajja amhākaṃ kammaṃ nipphajjissatī”ti cintayiṃsu. Tasmiṃ pana nagare anusaṃvaccharaṃ vivaṭanakkhattaṃ nāma hoti. Tadā bahi anikkhamanakulānipi parivārena saddhiṃ gehā nikkhamitvā appaṭicchannena sarīrena padasāva nadītīraṃ gacchanti. Tasmiṃ divase khattiyamahāsālādīnaṃ puttāpi “attano samānajātikaṃ manāpaṃ kuladārikaṃ disvā mālāguḷena parikkhipissāmā”ti taṃ taṃ maggaṃ nissāya tiṭṭhanti.

他们走访了许多大城市，寻找具备五种美德的女子，但没找到。在返回途中，恰逢一个叫“开门节”（vivaṭanakkhatta）的日子，他们抵达了娑枳多城。他们心想：“今天我们的事情能办成了。”在那座城市，每年都有开门节。那时，即使是平时不出门的家族，也会带着家眷出门，不遮掩身体，步行到河边。在那一天，刹帝利、大婆罗门等的儿子们也会站在各条路上，希望能看到合意的、同种姓的贵族女子，用花球抛向她（表示选中）。

Tepi kho brāhmaṇā nadītīre ekaṃ sālaṃ pavisitvā aṭṭhaṃsu. “Tasmiṃ khaṇe visākhā pannarasasoḷasavassuddesikā hutvā sabbābharaṇapaṭimaṇḍitā pañcahi kumārikāsatehi parivutā nadiṃ gantvā nhāyissāmī”ti taṃ padesaṃ pattā, atha kho megho uṭṭhahitvā pāvassi. Pañcasatā kumārikāyo vegena gantvā sālaṃ pavisiṃsu. Brāhmaṇā olokentā tāsu ekampi pañcakalyāṇasamannāgataṃ na passiṃsu.

那八位婆罗门也进入河边的一座凉亭里等候。就在那时，大约十五六岁的毗舍佉，全身佩戴着华丽的首饰，由五百名少女簇拥着，正要去河里沐浴，来到了那个地方。这时，乌云骤起，下起雨来。五百名少女飞快地跑进凉亭。婆罗门们看去，在她们当中没有一个具备五种美德的。

Atha visākhā pakatigamaneneva sālaṃ pāvisi, vatthābharaṇāni temiṃsu. Brāhmaṇā tassā cattāri kalyāṇāni disvā dante passitukāmā “alasajātikā amhākaṃ dhītā, etissā sāmiko kañjikamattampi na labhissati maññe”ti aññamaññaṃ kathayiṃsu. Atha ne visākhā āha – “kaṃ vadetha tumhe”ti? “Taṃ kathema, ammā”ti.

而毗舍佉却以平常的步速走进凉亭，衣服和首饰都被淋湿了。婆罗门们看到她具备了四种美德，想看看她的牙齿，便互相议论说：“我们这位未来的儿媳妇真是懒惰，恐怕她的丈夫连一碗粥都得不到吧。”毗舍佉听到了，问他们：“你们在说什么呢？”他们回答：“我们在说你啊，姑娘。”

Madhuro hi tassā saddo kaṃsatāḷasaro viya niccharati. Atha ne puna madhurasaddena “kiṃ kāraṇā bhaṇathā”ti pucchi. “Tava parivāritthiyo vatthālaṅkāre atemetvā vegena sālaṃ paviṭṭhā, tuyhaṃ ettakaṃ ṭhānaṃ vegena āgamanamattampi natthi, vatthābharaṇāni temetvā āgatāsi. Tasmā kathema, ammā”ti.

她的声音甜美，如同敲击铜钹一般清亮。她又用甜美的声音问：“为什么这么说呢？”他们回答：“你的侍女们为了不淋湿衣服首饰，飞快地跑进凉亭。你却连这么点路都不肯快走，淋湿了衣服首饰才来。所以我们才这样说，姑娘。”

“Tātā, evaṃ mā vadetha, ahaṃ etāhi balavatarā, kāraṇaṃ pana sallakkhetvā javena nāgatāmhī”ti. “Kiṃ, ammā”ti? “Tātā, cattāro janā javamānā na sobhanti, aparampi kāraṇaṃ atthī”ti. “Katame cattāro janā javamānā na sobhanti, ammā”ti? Tātā, abhisittarājā tāva sabbābharaṇapaṭimaṇḍito kacchaṃ bandhitvā rājaṅgaṇe javamāno na sobhati, “kiṃ ayaṃ rājā gahapatiko viya dhāvatī”ti aññadatthu garahaṃ labhati, saṇikaṃ gacchantova sobhati. Rañño maṅgalahatthīpi alaṅkato javamāno na sobhati, vāraṇalīḷāya gacchantova sobhati. Pabbajito javamāno na sobhati, “kiṃ ayaṃ samaṇo gihī viya dhāvatī”ti kevalaṃ garahameva labhati, samitagamanena pana sobhati. Itthī javamānā na sobhati, “kiṃ esā itthī puriso viya dhāvatī”ti garahitabbāva hoti, “ime cattāro janā javamānā na sobhanti, tātā”ti.

“诸位长辈，请不要这样说。我比她们更有力气，只是考虑到一些原因，才没有快步走来。”“什么原因呢，姑娘？”“长辈们，有四种人快跑起来不好看，而且还有别的原因。”“哪四种人快跑起来不好看呢，姑娘？”“长辈们，第一是灌顶受位的国王，如果全身佩戴着华丽的装饰，束紧衣袍在王宫庭院里快跑，那是不好看的，只会招来非议：‘这国王怎么像个普通人一样跑呢？’他慢慢行走才显得庄重。第二是国王的吉祥大象，如果装饰华丽却快跑，也不好看，它以大象的威仪行走才好看。第三是出家人，如果快跑，只会招来非议：‘这沙门怎么像在家人一样跑呢？’只有安详行走才好看。第四是女人，如果快跑，就会被指责：‘这女人怎么像男人一样跑呢？’所以，这四种人快跑起来都不好看，长辈们。”

“Katamaṃ pana aparaṃ kāraṇaṃ, ammā”ti? “Tātā, mātāpitaro nāma dhītaraṃ aṅgapaccaṅgāni saṇṭhāpetvā posenti. Mayañhi vikkiṇeyyabhaṇḍaṃ nāma, amhe parakulapesanatthāya posenti. Sace javamānānaṃ nivatthadussakaṇṇe vā akkamitvā bhūmiyaṃ vā pakkhalitvā patitakāle hattho vā pādo vā bhijjeyya, kulasseva bhāro bhaveyya, pasādhanabhaṇḍaṃ pana me temetvā sussissati. Imaṃ kāraṇaṃ sallakkhetvā na dhāvitāmhi, tātā”ti.

“那别的原因是什么呢，姑娘？”“长辈们，父母养育女儿，是希望她身体各部分都发育良好。我们女子如同待售的商品，父母养育我们是为了将我们送到别人家去。如果快跑时不小心踩到衣角或者在地上滑倒，摔断了手或脚，就会成为娘家的负担。而我的首饰淋湿了，晾干就好了。考虑到这个原因，我才没有跑，长辈们。”

Brāhmaṇā tassā kathanakāle dantasampattiṃ disvā “evarūpā no dantasampatti diṭṭhapubbā”ti tassā sādhukāraṃ datvā, “amma, tuyhamevesā anucchavikā”ti vatvā taṃ suvaṇṇamālaṃ pilandhayiṃsu. Atha ne pucchi – “kataranagarato āgatāttha, tātā”ti? “Sāvatthito, ammā”ti. “Seṭṭhikulaṃ kataraṃ nāmā”ti? “Migāraseṭṭhi nāma, ammā”ti. “Ayyaputto ko nāmā”ti? “Puṇṇavaḍḍhanakumāro nāma, ammā”ti.

婆罗门们在她说话时，看到了她完美的牙齿，赞叹道：“从未见过如此完美的牙齿！”他们向她表示赞许，说：“姑娘，这（首饰）正适合你。”便把那黄金项链给她戴上了。然后她问他们：“长辈们，你们从哪个城市来？”“从舍卫城来，姑娘。”“是哪个长者家族呢？”“是弥伽罗长者家，姑娘。”“公子叫什么名字？”“叫富楼那跋陀那童子，姑娘。”

Sā “samānajātikaṃ no kulan”ti adhivāsetvā pitu sāsanaṃ pahiṇi “amhākaṃ rathaṃ pesetū”ti . Kiñcāpi hi sā āgamanakāle padasā āgatā, suvaṇṇamālāya pana pilandhanakālato paṭṭhāya tathā gantuṃ na labhati, issaradārikā rathādīhi gacchanti, itarā pakatiyānakaṃ vā abhiruhanti, chattaṃ vā tālapaṇṇaṃ vā upari karonti, tasmimpi asati nivatthasāṭakassa dasantaṃ ukkhipitvā aṃse khipantā gacchanti eva. Tassā pana pitā pañca rathasatāni pesesi. Sā saparivārā rathaṃ āruyha gatā. Brāhmaṇāpi ekatova agamaṃsu.

她心想：“我们是门当户对的家族。”便默许了，并派人送信给父亲，说：“请派我们的车来。”虽然她来的时候是步行的，但自从戴上黄金项链后，就不能再那样行走了。富贵人家的女儿出行都乘坐车马等，其他人或者乘坐普通车辆，或者让人在头顶撑伞或扇扇子，如果这些都没有，就把所穿纱丽的一角提起搭在肩上行走。她的父亲派来了五百辆车。她和随从们一起乘车而去。婆罗门们也一同前往。

Atha ne seṭṭhi pucchi – “kuto āgatātthā”ti? “Sāvatthito mahāseṭṭhī”ti. “Seṭṭhi kataro nāmā”ti? “Migāraseṭṭhi nāmā”ti. “Putto ko nāmā”ti? “Puṇṇavaḍḍhanakumāro nāma mahāseṭṭhī”ti. “Dhanaṃ kittakan”ti? “Cattālīsakoṭiyo mahāseṭṭhī”ti. “Dhanaṃ tāva amhākaṃ dhanaṃ upādāya kākaṇikamattaṃ, dārikāya pana ārakkhamattāya laddhakālato paṭṭhāya kiṃ aññena kāraṇenā”ti adhivāsesi. So tesaṃ sakkāraṃ katvā ekāhadvīhaṃ vasāpetvā uyyojesi.

陀那奢耶长者问他们：“你们从哪里来？”“从舍卫城来，大长者。”“是哪位长者？”“是弥伽罗长者。”“儿子叫什么名字？”“叫富楼那跋陀那童子，大长者。”“有多少财产？”“有四亿，大长者。”陀那奢耶长者想：“这点财产比起我们家的财产来说，简直微不足道。不过，既然女儿找到了值得保护的人，还有什么别的理由呢？”于是同意了这门亲事。他款待了那些婆罗门，让他们住了一两天后送走了他们。

Te sāvatthiṃ gantvā migāraseṭṭhissa “laddhā no dārikā”ti ārocayiṃsu. “Kassa dhītā”ti? “Dhanañcayaseṭṭhino”ti. So “mahākulassa me dārikā laddhā, khippameva naṃ ānetuṃ vaṭṭatī”ti tattha gamanatthaṃ rañño ārocesi. Rājā “‘mahākulaṃ etaṃ mayā bimbisārassa santikā ānetvā sākete nivesitaṃ, tassa sammānaṃ kātuṃ vaṭṭatī’ti ahampi āgamissāmī”ti āha, so “sādhu, devā”ti vatvā dhanañcayaseṭṭhino sāsanaṃ pesesi – “mayi āgacchante rājāpi āgamissati, mahantaṃ rājabalaṃ ettakassa janassa kattabbayuttakaṃ kātuṃ sakkhissasi, na sakkhissasī”ti? Itaropi “sacepi dasa rājāno āgacchanti, āgacchantū”ti paṭisāsanaṃ pesesi.

他们回到舍卫城，向弥伽罗长者报告：“我们找到那位姑娘了。”“是谁的女儿？”“是陀那奢耶长者的女儿。”弥伽罗长者想：“我找到了大家族的女儿，应该尽快把她娶过来。”于是向国王禀报了要去娑枳多城的事。国王说：“那个大家族是我从频毗娑罗王那里请来安置在娑枳多城的，理应给予他们尊重，我也要去。”弥伽罗长者说：“好的，陛下。”然后派人送信给陀那奢耶长者：“我来的时候，国王也会一起来。国王的随从众多，这么多人，你能招待得过来吗？”陀那奢耶长者回信说：“即使有十位国王来，也请尽管来吧。”

Migāraseṭṭhi tāva mahante nagare gehagopakamattaṃ ṭhapetvā sesajanaṃ ādāya gantvā aḍḍhayojanamatte ṭhāne ṭhatvā “āgatāmhā”ti sāsanaṃ pahiṇi. Dhanañcayaseṭṭhi bahupaṇṇākāraṃ pesetvā dhītarā saddhiṃ mantesi, “amma, sasuro kira te kosalaraññā saddhiṃ āgato, tassa kataraṃ gehaṃ paṭijaggitabbaṃ, rañño kataraṃ , uparājādīnaṃ katarānī”ti?

弥伽罗长者于是留下少数人看守舍卫城的大宅，带领其余人前往，在距离娑枳多城约半由旬的地方停下，派人送信说：“我们到了。”陀那奢耶长者送去很多礼物，并和女儿商量：“女儿啊，听说你的公公和拘萨罗王一起来了。哪间房子要给他住？哪间给国王住？副王等人住哪里呢？”

Paṇḍitā seṭṭhidhītā vajiraggatikhiṇañāṇā kappasatasahassaṃ patthitapatthanā abhinīhārasampannā “sasurassa me asukagehaṃ paṭijaggatha, rañño asukagehaṃ, uparājādīnaṃ asukānī”ti saṃvidahitvā dāsakammakare pakkosāpetvā “ettakā rañño kattabbakiccaṃ karotha, ettakā uparājādīnaṃ, hatthiassādayopi tumheyeva paṭijaggatha, assabandhādayopi āgantvā maṅgalachaṇaṃ anubhavissantī”ti saṃvidahi. “Kiṃ kāraṇā”? “‘Mayaṃ visākhāya maṅgalaṭṭhānaṃ gantvā na kiñci labhimha, assarakkhaṇādīni karontā sukhaṃ na vicarimhā’ti keci vattuṃ mā labhiṃsū”ti.

这位聪明的长者之女，具有金刚般敏锐的智慧，曾在十万劫前发下宏愿并积累了功德，她安排道：“我的公公住某某房，国王住某某房，副王等人住某某房。”然后叫来仆役们吩咐：“这些人负责国王的事宜，那些人负责副王等人的事宜。大象、马匹等也由你们照料。让那些马夫等人也来参加婚礼庆典吧。”为什么要这样做呢？是为了“不让任何人有机会说：‘我们去参加毗舍佉的婚礼，什么好处也没得到，光顾着照看马匹等，一点都没享受到快乐。’”

Taṃ divasameva visākhāya pitā pañcasate suvaṇṇakāre pakkosāpetvā “dhītu me mahālatāpasādhanaṃ nāma karothā”ti rattasuvaṇṇassa nikkhasahassaṃ, tadanurūpāni ca rajatamaṇimuttāpavāḷavajirādīni dāpesi.

就在那天，毗舍佉的父亲叫来五百名金匠，吩咐道：“为我的女儿制作一件名为‘大藤蔓’（Mahālatā）的嫁妆首饰。”他拿出了一千尼卡（nikkha，古印度货币单位）的赤金，以及相应数量的银、摩尼宝、珍珠、珊瑚、钻石等材料交给他们。

Rājā katipāhaṃ vasitvāva dhanañcayaseṭṭhissa sāsanaṃ pahiṇi “na sakkā seṭṭhinā amhākaṃ ciraṃ posanaṃ nāma kātuṃ, dāni dārikāya gamanakālaṃ jānātū”ti. Sopi rañño sāsanaṃ pesesi – “idāni vassakālo āgato, na sakkā catumāsaṃ vicarituṃ, tumhākaṃ balakāyassa yaṃ yaṃ laddhuṃ vaṭṭati, sabbaṃ taṃ mama bhāro, mayā pesitakāle devo gamissatī”ti.

国王住了几天后，派人送信给陀那奢耶长者：“长者无法长期供养我们这么多人，现在应该知道姑娘启程的时间了。”陀那奢耶长者也回信给国王：“现在雨季快到了，四个月内不宜出行。您和随从们所需的一切，都由我负责。等我送女儿启程时，陛下再走吧。”

Tato paṭṭhāya sāketanagaraṃ niccanakkhattaṃ viya ahosi. Rājānaṃ ādiṃ katvā sabbesaṃ mālāgandhavatthādīni paṭiyattāneva honti. Tato te janā cintayiṃsu – “seṭṭhi amhākameva sakkāraṃ karotī”ti, evaṃ tayo māsā atikkantā, pasādhanaṃ pana tāva na niṭṭhāti.

从那时起，娑枳多城就像天天过节一样。从国王开始，所有人的花环、香料、衣物等都准备妥当。那些人于是想：“长者只款待我们。”就这样过了三个月，但那件嫁妆首饰还没有完工。

Kammantādhiṭṭhāyakā āgantvā seṭṭhino ārocesuṃ – “aññaṃ asantaṃ nāma natthi, balakāyassa pana bhattapacanadārūni nappahontī”ti. “Gacchatha, tātā, imasmiṃ nagare parijiṇṇā hatthisālādayo ceva parijiṇṇakāni ca gehāni gahetvā pacathā”ti. Evaṃ pacantānampi aḍḍhamāso atikkanto. Tato punapi “dārūni natthī”ti ārocayiṃsu . “Imasmiṃ kāle na sakkā dārūni laddhuṃ, dussakoṭṭhāgārāni vivaritvā thūlasāṭakehi vaṭṭiyo katvā telacāṭīsu temetvā bhattaṃ pacathā”ti. Te aḍḍhamāsaṃ tathā akaṃsu. Evaṃ cattāro māsā atikkantā, pasādhanampi niṭṭhitaṃ.

负责工匠事务的人来向长者报告：“其他东西都不缺，只是给国王随从们做饭的柴火不够了。”长者说：“去吧，孩子们，把城里那些废弃的象厩和破旧的房屋拆了当柴烧。”就这样烧了半个月。然后又来报告：“柴火没有了。”长者说：“这个时候找不到柴火了。打开布料仓库，用粗布卷成布卷，浸在油缸里，用来烧火做饭吧。”他们又这样做了半个月。如此四个月过去了，那件嫁妆首饰也终于完工了。

Tasmiṃ pasādhane catasso vajiranāḷiyo upayogaṃ agamaṃsu, muttānaṃ ekādasa nāḷiyo, pavāḷassa bāvīsati nāḷiyo, maṇīnaṃ tettiṃsa nāḷiyo. Iti etehi ca aññehi ca ratanehi niṭṭhānaṃ agamāsi. Asuttamayaṃ pasādhanaṃ rajatena suttakiccaṃ kariṃsu. Taṃ sīse paṭimukkaṃ pādapiṭṭhiṃ gacchati. Tasmiṃ tasmiṃ ṭhāne muddikā yojetvā katā suvaṇṇamayā gaṇṭhikā honti, rajatamayā pāsakā, matthakamajjhe ekā muddikā, dvīsu kaṇṇapiṭṭhīsu dve, galavāṭake ekā, dvīsu jattūsu dve, dvīsu kapparesu dve, dvīsu kaṭipassesu dveti.

制作这件首饰用掉了四那厘（nāḷi，古印度容量单位）的钻石、十一那厘的珍珠、二十二那厘的珊瑚、三十三那厘的摩尼宝。就这样，用这些以及其他各种宝石制作完成。这件首饰并非用线串成，而是用银丝完成了线的功用。戴在头上可以一直垂到脚背。在各处镶嵌了指环大小的装饰：金制的圆球，银制的方块；头顶中央有一个指环饰，双耳后各有两个，颈项处有一个，双肩锁骨处各有两个，双肘处各有两个，双腰侧各有两个。

Tasmiṃ kho pana pasādhane ekaṃ moraṃ kariṃsu, tassa dakkhiṇapakkhe rattasuvaṇṇamayāni pañca pattasatāni ahesuṃ, vāmapakkhe pañca pattasatāni, tuṇḍaṃ pavāḷamayaṃ, akkhīni maṇimayāni, tathā gīvā ca piñchāni ca, pattanāḷiyo rajatamayā, tathā jaṅghāyo. So visākhāya matthakamajjhe pabbatakūṭe ṭhatvā naccanamayūro viya khāyati. Pattanāḷisahassassa saddo dibbasaṅgītaṃ viya pañcaṅgikatūriyaghoso viya ca pavattati. Santikaṃ upagatāyeva tassā amorabhāvaṃ jānanti. Pasādhanaṃ navakoṭiagghanakaṃ ahosi, satasahassaṃ hatthakammamūlaṃ dīyittha.

在这件首饰上还制作了一只孔雀：它的右翼有五百片赤金羽毛，左翼也有五百片；鸟喙是珊瑚做的，眼睛是摩尼宝做的，脖子和尾羽也是如此；羽管是银做的，双腿也是。这只孔雀（装饰在毗舍佉）头顶中央，看起来就像站在山顶上跳舞的孔雀。一千根羽管发出的声音，如同天上的音乐，如同五种乐器合奏的乐声。只有走近了才能知道它不是真的孔雀。这件首饰价值九亿，工钱付了十万。

“Kissa pana nissandena tāyetaṃ pasādhanaṃ laddhan”ti? Sā kira kassapasammāsambuddhakāle vīsatiyā bhikkhusahassānaṃ cīvarasāṭakaṃ datvā suttampi sūciyopi rajanampi attano santakameva adāsi. Tassa cīvaradānassa nissandena imaṃ mahālatāpasādhanaṃ labhi. Itthīnañhi cīvaradānaṃ mahālatāpasādhanabhaṇḍena matthakaṃ pappoti, purisānaṃ iddhimayapattacīvarenāti.

“她是因为什么业报而得到这件首饰的呢？”据说，在迦叶正自觉者时代，她曾向两万比丘布施了做袈裟的布料，连线、针、染料也都是她自己提供的。由于那次布施袈裟的果报，她得到了这件“大藤蔓”首饰。女子布施袈裟，其果报的顶峰就是获得“大藤蔓”这样的首饰；男子布施的顶峰则是获得神通化现的衣钵。

Evaṃ mahāseṭṭhi catūhi māsehi dhītu parivacchaṃ katvā tassā deyyadhammaṃ dadamāno kahāpaṇapūrāni pañca sakaṭasatāni adāsi, suvaṇṇabhājanapūrāni pañca, rajatabhājanapūrāni pañca, tambabhājanapūrāni pañca, pattuṇṇavatthakoseyyavatthapūrāni pañca, sappipūrāni pañca, telapūrāni pañca, sālitaṇḍulapūrāni pañca, naṅgalaphālādiupakaraṇapūrāni pañcasakaṭasatāni adāsi.

就这样，大长者花了四个月为女儿准备嫁妆，给她陪嫁的物品包括：五百车装满钱币（kahāpaṇa），五百车装满金器，五百车装满银器，五百车装满铜器，五百车装满毛织品和丝织品，五百车装满酥油，五百车装满（芝麻）油，五百车装满稻米，五百车装满犁、铧等农具。

Evaṃ kirassa ahosi – “mama dhītu gataṭṭhāne ‘asukena nāma me attho’ti mā parassa gehadvāraṃ pahiṇī”ti. Tasmā sabbūpakaraṇāni dāpesi. Ekekasmiṃ rathe sabbālaṅkārapaṭimaṇḍitā tisso tisso vaṇṇadāsiyo ṭhapetvā pañca rathasatāni adāsi. “Etaṃ nhāpentiyo bhojentiyo alaṅkarontiyo vicarathā”ti diyaḍḍhasahassaparicārikāyo adāsi.

据说他是这样想的：“希望我的女儿到了夫家后，不会因为需要某样东西而派人去别人家门口求借。”因此，他准备了所有用具作为陪嫁。他还给了五百辆车，每辆车上都站着三位打扮得漂漂亮亮的、出身良好的侍女（共一千五百名），并嘱咐她们：“你们要负责伺候她沐浴、饮食、梳妆打扮。”

Athassa etadahosi – “mama dhītu gāvo dassāmī”ti. So purise āṇāpesi – “gacchatha bhaṇe cūḷavajassa dvāraṃ vivaritvā tīsu gāvutesu tisso bheriyo gahetvā tiṭṭhatha, puthulato usabhamatte ṭhāne ubhosu passesu tiṭṭhatha. Gāvīnaṃ tato paraṃ gantuṃ mā adattha. Evaṃ ṭhitakāle bherisaññaṃ kareyyāthā”ti. Te tathā akaṃsu. Te gāvīnaṃ vajato nikkhamitvā gāvutaṃ gatakāle bherisaññaṃ akaṃsu, puna aḍḍhayojanaṃ gatakāle akaṃsu. Punapi tigāvutaṃ gatakāle bherisaññaṃ akaṃsu, puthulato gamanañca nivāresuṃ. Evaṃ dīghato tigāvute, puthulato usabhamatte ṭhāne gāviyo aññamaññaṃ nighaṃsantiyo aṭṭhaṃsu.

然后他又想：“我要给女儿一些牛作为陪嫁。”于是他命令手下人：“去吧，伙计们，打开小牛栏的门。在三俱卢舍（gāvuta，约5.4公里）的距离内，每隔一俱卢舍设置一个鼓，派人拿着鼓站在那里。宽度控制在一箭之地（usabha，约70米）左右，让人站在两边。不要让牛群越过这个范围。到时候就敲鼓发出信号。”手下人照做了。当牛群走出牛栏走到一俱卢舍远时，他们敲响了鼓；再走到半由旬（aḍḍhayojana，约7公里）远时，又敲响了鼓；走到三俱卢舍远时，再次敲响鼓，并阻止牛群继续往前走（限制宽度）。就这样，牛群在长三俱卢舍、宽一箭之地的范围内挤在一起站立着。

Mahāseṭṭhi “mama dhītu ettakā gāvo alaṃ, dvāraṃ pidahathā”ti vajadvāraṃ pidahāpesi. Dvārasmiṃ pidahite visākhāya puññabalena balavagāvo ca dhenuyo ca uppatitvā uppatitvā nikkhamiṃsu. Manussānaṃ vārentānaṃ vārentānameva saṭṭhisahassā balavagāvo ca saṭṭhisahassā dhenuyo ca nikkhantā, tattakā balavavacchā tāsaṃ dhenūnaṃ usabhā uppatitvā anubandhā ahesuṃ.

大长者说：“给我女儿这么多牛足够了，关上栏门吧。”于是让人关上了牛栏门。但门刚关上，凭借毗舍佉的福德力，强壮的公牛和母牛纷纷跳跃着冲了出来。尽管人们一再阻拦，还是有六万头强壮的公牛和六万头母牛冲了出来，还有同样数量的健壮小牛和公牛犊也跟着跳出来追随母牛。

“Kissa pana nissandena evaṃ gāvo gatā”ti? Nivārentānaṃ nivārentānaṃ dinnadānassa. Sā kira kassapasammāsambuddhakāle kikissa rañño sattannaṃ dhītānaṃ kaniṭṭhā saṅghadāsī nāma hutvā vīsatiyā bhikkhusahassānaṃ pañcagorasadānaṃ dadamānā therānañca daharānañca sāmaṇerānañca pattaṃ pidahitvā, “alaṃ, alan”ti nivārentānampi “idaṃ madhuraṃ, idaṃ manāpan”ti adāsi. Evaṃ tassa nissandena vāriyamānāpi gāvo nikkhamiṃsu.

“这是什么业报导致牛群这样跟着走呢？”这是因为她过去布施时，即使在别人阻止说“够了，够了”的情况下仍然坚持布施的果报。据说，在迦叶正自觉者时代，她是迦尸国国王基基（Kiki）七个女儿中最小的一个，名叫僧伽陀斯（Saṅghadāsī）。她曾向两万比丘布施五种牛乳制品（pañcagorasa）。即使长老、年轻比丘和沙弥们盖上钵表示“够了，够了”来阻止她，她仍然说“这个很甜美，这个很好吃”而坚持布施。因为这个业报，即使现在有人阻拦，牛群还是冲了出来。

Seṭṭhinā ettakassa dhanassa dinnakāle seṭṭhibhariyā āha – “tumhehi mayhaṃ dhītu sabbaṃ saṃvidahitaṃ, veyyāvaccakarā pana dāsadāsiyo na saṃvidahitā, kiṃ kāraṇā”ti? “Mama dhītari sasinehanissinehānaṃ jānanatthaṃ. Ahañhi tāya saddhiṃ āgacchamānake gīvāya gahetvā na pahiṇāmi, yānaṃ āruyha gamanakāleyeva etāya saddhiṃ gantukāmā gacchantu, mā agantukāmāti vakkhāmī”ti āha.

当长者准备了这么多财物作为嫁妆时，长者的妻子说：“你为我女儿准备好了一切，但是伺候她的仆人婢女却没有安排，这是为什么呢？”长者回答：“我是想看看哪些人对我女儿是真心喜爱，哪些不是。我不会强迫那些跟着她去的人，不会揪着脖子把他们送去。等她乘车出发的时候，我会说：‘愿意跟她去的就去，不愿意去的就算了。’”

Atha “sve mama dhītā gamissatī”ti gabbhe nisinno dhītaraṃ samīpe nisīdāpetvā, “amma, patikule vasantiyā nāma imañca imañca ācāraṃ rakkhituṃ vaṭṭatī”ti ovādamadāsi. Ayampi migāraseṭṭhi anantaragabbhe nisinno dhanañcayaseṭṭhino ovādaṃ assosi. Sopi seṭṭhi dhītaraṃ evaṃ ovadi –

然后，想到“明天我女儿就要出嫁了”，陀那奢耶长者坐在内室里，让女儿坐在身边，教导她说：“女儿啊，到了夫家生活，应该遵守这样这样的行为规范。”他给了女儿一些忠告。而住在隔壁内室的弥伽罗长者也听到了陀那奢耶长者的这些教诲。陀那奢耶长者是这样教导女儿的：

“Amma, sasurakule vasantiyā nāma antoaggi bahi na nīharitabbo, bahiaggi anto na pavesetabbo, dadantasseva dātabbaṃ, adadantassa na dātabbaṃ, dadantassāpi adadantassāpi dātabbaṃ, sukhaṃ nisīditabbaṃ, sukhaṃ bhuñjitabbaṃ, sukhaṃ nipajjitabbaṃ, aggi paricaritabbo, antodevatā namassitabbā”ti.

“女儿啊，在公婆家生活，家里的火不可拿到外面去（内火不外扬），外面的火不可拿到家里来（外火不内传）。要借东西给肯归还的人，不要借给不肯归还的人。既要借给肯归还的人，也要借给不肯归还的人（指对亲友）。坐要有坐相（安稳地坐），吃要有吃相（安稳地吃），睡要有睡相（安稳地睡）。要侍奉火（公婆）。要礼敬家里的天神（公婆）。”

Imaṃ dasavidhaṃ ovādaṃ datvā punadivase sabbā seniyo sannipātetvā rājasenāya majjhe aṭṭha kuṭumbike pāṭibhoge gahetvā, “sace me gataṭṭhāne dhītu doso uppajjati, tumhehi sodhetabbo”ti vatvā navakoṭiagghanakena mahālatāpasādhanena dhītaraṃ pasādhetvā nhānacuṇṇamūlakaṃ catupaṇṇāsakoṭidhanaṃ datvā yānaṃ āropetvā sāketassa sāmantā attano santakesu anurādhapuramattesu cuddasasu bhattagāmesu bheriṃ carāpesi – “mama dhītarā saddhiṃ gantukāmā gacchantū”ti.

给了这十条忠告后，第二天，他召集了所有的部属，在国王的军队面前，选了八位家主作为担保人，说：“如果我的女儿到了夫家后犯了什么过错，要由你们来评判处理。”然后，他用价值九亿的“大藤蔓”首饰为女儿妆扮，又给了她五十四亿作为脂粉钱（生活费），让她上了车。并在娑枳多城周边属于自己的、相当于阿努拉德普勒城（Anurādhapura）大小的十四个食邑村庄里敲锣宣告：“愿意跟随我女儿去的人，就去吧！”

Te saddaṃ sutvāva – “amhākaṃ ayyāya gamanakāle kiṃ amhākaṃ idhā”ti cuddasa gāmakā kiñci asesetvā nikkhamiṃsu? Dhanañcayaseṭṭhipi rañño ca migāraseṭṭhino ca sakkāraṃ katvā thokaṃ anugantvā tehi saddhiṃ dhītaraṃ uyyojesi.

那些村民一听到锣声，就想：“我们的女主人都要走了，我们还留在这里干什么？”十四个村庄的人几乎全部收拾行装离开了家乡。陀那奢耶长者也向国王和弥伽罗长者表示了敬意，稍微送行了一段路，然后将女儿交给他们送走了。

Migāraseṭṭhipi sabbapacchato yānake nisīditvā gacchanto balakāyaṃ disvā, “ke nāmete”ti pucchi. “Suṇisāya vo veyyāvaccakarā dāsidāsā”ti. “Ettake ko posessa”ti? “Pothetvā te palāpetha, apalāyante ito daṇḍaṃ karothā”ti. Visākhā pana “apetha, mā vāretha, balameva balassa bhattaṃ dassatī”ti āha.

弥伽罗长者坐在最后面的车里，看到庞大的随从队伍，问道：“那些是什么人？”有人回答：“是您儿媳妇的仆人婢女，来伺候她的。”弥伽罗长者说：“这么多人谁来养活？”“把他们打跑！不跑的就地处罚！”但毗舍佉说：“走开，不要阻拦他们。人多力量大，自有办法解决吃食。”

Seṭṭhi evaṃ vuttepi, “amma, natthi amhākaṃ etehi attho, ko ete posessatī”ti leḍḍudaṇḍādīhi pothetvā palāpetvā sesake “alaṃ amhākaṃ ettakehī”ti gahetvā pāyāsi. Atha visākhā sāvatthinagaradvāraṃ sampattakāle cintesi – “paṭicchannayānasmiṃ nu kho nisīditvā pavisissāmi, udāhu rathe ṭhatvā”ti. Athassā etadahosi – “paṭicchannayānena me pavisantiyā mahālatāpasādhanassa viseso na paññāyissatī”ti.

尽管毗舍佉这样说了，长者还是说：“姑娘，我们不需要这些人，谁来养活他们呢？”于是用土块、棍棒等驱赶他们，赶走了大部分，只留下少数人，说：“我们有这些人就够了。”然后继续前行。当毗舍佉到达舍卫城城门时，她心想：“我是坐在遮蔽的车里进城呢，还是站在车上进城？”然后她又想：“如果我坐在遮蔽的车里进去，那‘大藤蔓’首饰的殊胜之处就显现不出来了。”

Sā sakalanagarassa attānaṃ dassentī rathe ṭhatvā nagaraṃ pāvisi. Sāvatthivāsino visākhāya sampattiṃ disvā, “esā kira visākhā nāma, evarūpā ayaṃ sampatti etissāva anucchavikā”ti āhaṃsu. Iti sā mahāsampattiyā seṭṭhino gehaṃ pāvisi. Gatadivase cassā sakalanagaravāsino “amhākaṃ dhanañcayaseṭṭhi attano nagaraṃ sampattānaṃ mahāsakkāraṃ akāsī”ti yathāsatti yathābalaṃ paṇṇākāraṃ pahiṇiṃsu.

于是，她站在车上，让全城的人都能看到她，进入了城市。舍卫城的居民看到毗舍佉的财富和气派，都说：“这位想必就是毗舍佉了！如此的富贵气派，也只有她才配得上啊！”就这样，她带着巨大的财富和排场进入了长者的家。在她到达的第二天，全城的居民想到“陀那奢耶长者曾那样隆重地款待过到达他城市的人们”，便都尽其所能地送来了礼物。

Visākhā pahitapahitaṃ paṇṇākāraṃ tasmiṃyeva nagare aññamaññesu kulesu sabbatthakameva dāpesi. Iti sā “idaṃ mayhaṃ mātu detha, idaṃ mayhaṃ pitu detha, idaṃ mayhaṃ bhātu detha, idaṃ mayhaṃ bhaginiyā dethā”ti tesaṃ tesaṃ vayānurūpaṃ piyavacanaṃ vatvā paṇṇākāraṃ pesentī sakalanagaravāsino ñātake viya akāsi. Athassā rattibhāgasamanantare ājaññavaḷavāya gabbhavuṭṭhānaṃ ahosi. Sā dāsīhi daṇḍadīpikā gāhāpetvā tattha gantvā vaḷavaṃ uṇhodakena nhāpetvā telena makkhāpetvā attano vasanaṭṭhānameva agamāsi.

毗舍佉将收到的所有礼物，都分送给了城里各个家庭，遍及全城。她根据对方的年龄，说着得体的话：“这个请送给我的母亲（指对方长辈女性），这个请送给我的父亲（指对方长辈男性），这个请送给我的兄长，这个请送给我的姐妹。”就这样派人送去礼物，使得全城居民都像她的亲戚一样。一天午夜过后，家里一匹良种母马生产了。她让侍女们拿着火把，到马厩去，用温水给母马洗澡，涂上油，然后才回到自己的住处。

Migāraseṭṭhipi puttassa āvāhamaṅgalaṃ karonto dhuravihāre vasantampi tathāgataṃ amanasikaritvā dīgharattaṃ naggasamaṇakesu patiṭṭhitena pemena codiyamāno “mayhaṃ ayyānampi sakkāraṃ karissāmī”ti ekadivasaṃ anekasatesu navabhājanesu nirudakapāyāsaṃ pacāpetvā pañcasate acelake nimantāpetvā antogehaṃ pavesetvā, “āgacchatu me suṇisā, arahante vandatū”ti visākhāya sāsanaṃ pahiṇi.

弥伽罗长者在为儿子举办婚礼庆典时，并没有想到住在附近寺院的如来（佛陀），而是因为长期以来对裸体外道（naggasamaṇaka）的信仰和喜爱，被这种情感驱使着，心想：“我也要供养我的尊者们。”于是在一天，让人用几百个新陶罐煮了无水乳粥（浓稠的乳粥），邀请了五百名裸体外道（阿耆罗迦，acelaka），请他们进入家中，然后派人送信给毗舍佉：“让我的儿媳来，礼敬诸位阿罗汉。”

Sā “arahanto”ti vacanaṃ sutvā sotāpannā ariyasāvikā haṭṭhatuṭṭhā hutvā tesaṃ bhojanaṭṭhānaṃ āgantvā te oloketvā, “evarūpā hirottappavirahitā arahantā nāma na honti, kasmā maṃ sasuro pakkosāpesī”ti, “dhī, dhī”ti seṭṭhiṃ garahitvā attano vasanaṭṭhānameva gatā.

毗舍佉是已证须陀洹果的圣弟子，听到“阿罗汉”这个词，非常欢喜地来到他们用餐的地方。但看到那些裸体外道后，心想：“像这样缺乏惭愧心的人，不可能是阿罗汉。为什么公公要叫我来呢？”她不禁对长者感到鄙夷（心里说了声“呸，呸”），然后就回自己的住处去了。

Acelakā taṃ disvā sabbe ekappahāreneva seṭṭhiṃ garahiṃsu – “kiṃ tvaṃ, gahapati, aññaṃ nālattha, samaṇassa gotamassa sāvikaṃ mahākāḷakaṇṇiṃ idha pavesesi, vegena naṃ imasmā gehā nikkaḍḍhāpehī”ti. So “na sakkā mayā imesaṃ vacanamatteneva nikkaḍḍhāpetuṃ, mahākulassa sā dhītā”ti cintetvā, “ayyā, daharā nāma jānitvā vā ajānitvā vā kareyyuṃ, tumhe tuṇhī hothā”ti te uyyojetvā sayaṃ mahārahe āsane nisīditvā suvaṇṇapātiyaṃ nirudakaṃ madhupāyāsaṃ paribhuñji.

那些裸体外道看到毗舍佉这样，都异口同声地斥责长者：“居士，你难道找不到别人了吗？竟然把沙门乔达摩的女弟子，这个大灾星（mahākāḷakaṇṇi）叫到这里来！快把她从这屋里赶出去！”长者心想：“我不能只凭他们一句话就把她赶走，她毕竟是大家族的女儿。”于是对那些外道说：“尊者们，年轻人嘛，有时懂事有时不懂事，请你们别作声。”安抚了他们之后，他自己坐在华丽的座位上，用金碗吃着那无水蜂蜜乳粥。

Tasmiṃ samaye eko piṇḍapātikatthero piṇḍāya caranto taṃ nivesanaṃ pāvisi. Visākhā sasuraṃ bījayamānā ṭhitā taṃ disvā “sasurassa ācikkhituṃ ayuttan”ti yathā so theraṃ passati, evaṃ apagantvā aṭṭhāsi. So pana bālo theraṃ disvāpi apassanto viya hutvā adhomukho bhuñjateva. Visākhā “theraṃ disvāpi me sasuro saññaṃ na karotī”ti ñatvā, “aticchatha, bhante, mayhaṃ sasuro purāṇaṃ khādatī”ti āha.

就在这时，一位托钵乞食的长老正好路过，走进了他家。毗舍佉当时正站在一旁为公公扇风，看到了长老。她觉得直接提醒公公不太合适，便稍微移开身体，站到一个能让公公看到长老的位置。但那个愚痴的长者即使看到了长老，也假装没看见，低着头只管吃。毗舍佉见公公看到了长老却毫无表示，便对那位长老说：“请您往前走吧，尊者，我的公公正在吃陈旧的东西（指消耗过去的福报）。”

So nigaṇṭhehi kathitakāle adhivāsetvāpi “purāṇaṃ khādatī”ti vuttakkhaṇeyeva hatthaṃ apanetvā, “imaṃ pāyāsaṃ ito nīharatha, etaṃ imasmā gehā nikkaḍḍhatha, ayaṃ maṃ evarūpe maṅgalakāle asucikhādakaṃ nāma karotī”ti āha. Tasmiṃ kho pana nivesane sabbepi dāsakammakarā visākhāya santakāva, ko naṃ hatthe vā pāde vā gaṇhissati, mukhena kathetuṃ samatthopi natthi.

长者之前被尼乾子（裸体外道）指责时还能忍耐，但一听到“吃陈旧的东西”这句话，立刻把手从碗里拿开，怒道：“把这粥拿走！把她从这家里赶出去！她竟然在这样吉祥的日子里说我在吃不干净的东西！”然而，那个家里所有的仆役都是毗舍佉带来的人，谁敢动手拉她，甚至连敢开口说话的人都没有。

Visākhā sasurassa kathaṃ sutvā āha – “tāta, na ettakeneva mayaṃ nikkhamāma, nāhaṃ tumhehi udakatitthato kumbhadāsī viya ānītā, dharamānakamātāpitūnaṃ dhītaro nāma na ettakeneva nikkhamanti, eteneva me kāraṇena pitā idhāgamanakāle aṭṭha kuṭumbike pakkosāpetvā ‘sace me dhītu doso uppajjati, sodheyyāthā’ti vatvā maṃ tesaṃ hatthe ṭhapesi, te pakkosāpetvā mayhaṃ dosādosaṃ sodhāpethā”ti.

毗舍佉听到公公的话，说道：“父亲（对公公的尊称），我们不会因为这点事就离开。我不是你们从河边随便捡来的瓦罐婢女。有父母在世的女儿，是不会因为这点事就离开的。正因为如此，我父亲在我来这里的时候，叫来了八位家主，嘱咐他们‘如果我女儿有什么过错，请你们评判处理’，把我交到了他们手上。请把他们叫来，评判我是否有过错吧。”

Seṭṭhi “kalyāṇaṃ esā kathetī”ti aṭṭha kuṭumbike pakkosāpetvā, “ayaṃ dārikā maṅgalakāle nisīditvā suvaṇṇapātiyaṃ nirudakapāyāsaṃ paribhuñjantaṃ maṃ ‘asucikhādako’ti vadatī”ti āha, “imissā dosaṃ āropetvā imaṃ gehato nikkaḍḍhathā”ti. “Evaṃ kira, ammā”ti. Nāhaṃ evaṃ vadāmi, ekasmiṃ pana piṇḍapātikatthere gharadvāre ṭhite sasuro me appodakaṃ madhupāyāsaṃ paribhuñjanto taṃ na manasikaroti, ahaṃ “mayhaṃ sasuro imasmiṃ attabhāve puññaṃ na karoti, purāṇapuññameva khādatī”ti cintetvā, “aticchatha, bhante, mayhaṃ sasuro purāṇaṃ khādatī”ti avacaṃ, “ettha me ko doso”ti?

长者觉得：“她说得有道理。”于是叫来了那八位家主，对他们说：“这个姑娘，在我于吉祥的日子里坐着用金碗吃无水乳粥时，说我在吃‘不干净的东西’（asucikhādako，长者曲解了原话）。请判定她的过错，把她从家里赶出去！”家主们问毗舍佉：“是这样吗，姑娘？”毗舍佉回答：“我不是那样说的。当时有一位托钵的长老站在门口，我的公公吃着少水的蜂蜜乳粥，却不理会他。我心想：‘我公公今生不修福，只是在消耗过去的福报啊。’于是对长老说：‘请您往前走吧，尊者，我的公公正在吃陈旧的东西（purāṇaṃ khādati）。’这有什么过错呢？”

“Ayya, idha doso natthi, amhākaṃ dhītā yuttaṃ katheti, tvaṃ kasmā kujjhasī”ti? “Ayyā, esa tāva doso mā hotu, ayaṃ pana ekadivasaṃ majjhimayāme dāsīparivutā pacchāgehaṃ agamāsī”ti. “Evaṃ kira, ammā”ti. “Tātā, nāhaṃ aññena kāraṇena gatā, imasmiṃ pana gehe ājāneyyavaḷavāya vijātāya saññampi akatvā nisīdituṃ nāma ayuttan”ti daṇḍadīpikā gāhāpetvā uṇhodakādīnipi gāhāpetvā dāsīhi saddhiṃ gantvā vaḷavāya vijātaparihāraṃ kārāpesiṃ, “ettha me ko doso”ti?

家主们对长者说：“先生，这没有过错。我们的女儿说得有道理，您为什么生气呢？”长者说：“尊者们，就算这个不算过错。但有一天半夜，她带着侍女们去了后院。”家主们问毗舍佉：“是这样吗，姑娘？”毗舍佉回答：“长辈们，我不是因为别的原因去的。只是因为家里的良种母马生产了，我觉得置之不理是不对的，所以才让侍女拿着火把，带上温水等物，一起去照料刚生产完的母马。这有什么过错呢？”

“Ayya, idha doso natthi, amhākaṃ dhītā tava gehe dāsīhipi akattabbayuttakaṃ kammaṃ karoti, tvaṃ kiṃ ettha dosaṃ passasī”ti?

家主们对长者说：“先生，这也没有过错。我们的女儿在您家里做了连侍女都不一定会做的事情，您在这里面看到了什么过错呢？”

Ayyā, idhāpi tāva doso mā hotu, imissā pana pitā idhāgamanakāle imaṃ ovadanto guyhe paṭicchanne dasa ovāde adāsi, tesaṃ atthaṃ na jānāmi, tesaṃ me atthaṃ kathetu. Imissā pana pitā “antoaggi bahi na nīharitabbo”ti āha, “sakkā nu kho amhehi ubhato paṭivissakagehānaṃ aggiṃ adatvā vasitun”ti? “Evaṃ kira, ammā”ti. “Tātā, mayhaṃ pitā na etaṃ sandhāya kathesi. Idaṃ pana sandhāya kathesi – ‘amma, tava sassusasurasāmikānaṃ aguṇaṃ disvā bahi tasmiṃ tasmiṃ gehe ṭhatvā mā kathesi. Evarūpo hi aggisadiso aggi nāma natthī’”ti.

长者又说：“尊者们，就算这也不算过错。但她父亲在她来这里的时候，在私下里秘密地给了她十条忠告。我不明白这些忠告的意思，请让她给我解释一下。她父亲说‘家里的火不可拿到外面去’，难道我们能不给两边的邻居家借火过日子吗？”家主们问毗舍佉：“是这样吗，姑娘？”毗舍佉回答：“长辈们，我父亲不是指这个意思。他是指这个意思：‘女儿啊，看到你公公、婆婆、丈夫的缺点，不要到外面这家那家去说。像这样搬弄是非的火，再没有比它更厉害的了。’”

Ayyā, etaṃ tāva evaṃ hotu, imissā pana pitā “bāhirato aggi na anto pavesetabbo”ti āha, “kiṃ sakkā amhehi anto aggimhi nibbute bāhirato aggiṃ anāharitun”ti? “Evaṃ kira, ammā”ti. Tātā, mayhaṃ pitā na etaṃ sandhāya kathesi, idaṃ pana sandhāya kathesi – sace paṭivissakagehesu itthiyo vā purisā vā sassusasurasāmikānaṃ aguṇaṃ kathenti, tehi kathitaṃ āharitvā “asuko nāma tumhākaṃ evañca evañca aguṇaṃ kathetī”ti puna mā katheyyāsi. “Etena hi agginā sadiso aggi nāma natthī”ti. Evaṃ imasmimpi kāraṇe sā niddosāva ahosi. Yathā ca ettha, evaṃ sesesupi.

长者说：“尊者们，这个暂且就这样吧。她父亲又说‘外面的火不可拿到家里来’，难道我们家里火灭了，也不能从外面取火吗？”家主们问毗舍佉：“是这样吗，姑娘？”毗舍佉回答：“长辈们，我父亲不是指这个意思。他是指这个意思：如果邻居家的女人或男人说你公公、婆婆、丈夫的坏话，你听了之后不要回来传话，说‘某某人说你们这样那样的坏话’。因为像这种传话引起的火，再没有比它更厉害的了。”就这样，在这件事上，她也是没有过错的。如同这里一样，在其余的忠告上，她也解释得合情合理，证明自己没有过错。

Tesu pana ayamadhippāyo – yampi hi tassā pitarā “ye dadanti, tesaṃyeva dātabban”ti vuttaṃ. Taṃ “yācitakaṃ upakaraṇaṃ gahetvā ye paṭidenti, tesaññeva dātabban”ti sandhāya vuttaṃ.

那些忠告的含义是这样的：她父亲所说的“要借东西给肯归还（dadanti，给予者）的人”，是指“对于借了东西并且会归还的人，才应该借给他们”。

“Ye na denti, tesaṃ na dātabban”ti idampi ye yācitakaṃ gahetvā na paṭidenti, tesaṃ na dātabbanti sandhāya vuttaṃ.

“不要借给不肯归还（na denti，不给予者）的人”，是指“对于借了东西却不归还的人，就不应该再借给他们”。

“Dadantassāpiadadantassāpi dātabban”ti idaṃ pana daliddesu ñātimittesu sampattesu te paṭidātuṃ sakkontu vā mā vā, tesaṃ dātumeva vaṭṭatīti sandhāya vuttaṃ.

“既要借给肯归还的人，也要借给不肯归还的人”，这是指对于贫穷的亲戚朋友来求助时，无论他们将来能否偿还，都应该给予帮助。

“Sukhaṃ nisīditabban”ti idampi sassusasurasāmike disvā vuṭṭhātabbaṭṭhāne nisīdituṃ na vaṭṭatīti sandhāya vuttaṃ.

“安稳地坐”，这是指见到公公、婆婆、丈夫时，在应该起身站立的场合不应坐着。

“Sukhaṃ bhuñjitabban”ti idaṃ pana sassusasurasāmikehi puretaraṃ abhuñjitvā te parivisitvā sabbehi laddhāladdhaṃ ñatvā pacchā sayaṃ bhuñjituṃ vaṭṭatīti sandhāya vuttaṃ.

“安稳地吃”，这是指不应在公公、婆婆、丈夫之前先吃，应先侍奉他们用餐，了解所有人都得到食物后，自己最后才吃。

“Sukhaṃ nipajjitabban”ti idampi sassusasurasāmikehi puretaraṃ sayanaṃ āruyha na nipajjitabbaṃ, tesaṃ kattabbayuttakaṃ vattapaṭivattaṃ katvā pacchā sayaṃ nipajjituṃ yuttanti sandhāya vuttaṃ.

“安稳地睡”，这是指不应在公公、婆婆、丈夫之前上床睡觉，应先做完对他们应尽的责任和侍奉，然后自己才睡下。

“Aggi paricaritabbo”ti idaṃ pana sassumpi sasurampi sāmikampi aggikkhandhaṃ viya uragarājānaṃ viya ca katvā passituṃ vaṭṭatīti sandhāya vuttaṃ.

“侍奉火”，这是指应将婆婆、公公、丈夫视作火堆或龙王一般敬畏和侍奉。

“Antodevatā namassitabbā”ti idampi sassuñca sasurañca sāmikañca devatā viya katvā daṭṭhuṃ vaṭṭatīti sandhāya vuttaṃ. Evaṃ seṭṭhi imesaṃ dasaovādānaṃ atthaṃ sutvā paṭivacanaṃ apassanto adhomukho nisīdi.

“礼敬家里的天神”，这是指应将婆婆、公公、丈夫视作天神一般看待和礼敬。就这样，长者听了这十条忠告的含义后，无言以对，低着头坐着。

Atha naṃ kuṭumbikā “kiṃ seṭṭhi aññopi amhākaṃ dhītu doso atthī”ti pucchiṃsu. “Natthi, ayyā”ti. “Atha kasmā naṃ niddosaṃ akāraṇena gehā nikkaḍḍhāpesī”ti evaṃ vutte visākhā āha – “tātā, kiñcāpi mayhaṃ sasurassa vacanena paṭhamameva gamanaṃ na yuttaṃ, pitā pana me āgamanakāle mama dosasodhanatthāya maṃ tumhākaṃ hatthe ṭhapesi, tumhehi ca me niddosabhāvo ñāto, idāni ca mayhaṃ gantuṃ yuttan”ti dāsidāse “yānādīhi sajjāpethā”ti āṇāpesi.

然后家主们问他：“长者，我们的女儿还有其他过错吗？”长者答：“没有了，尊者们。”家主们说：“那么，您为什么无缘无故地要把没有过错的她赶出家门呢？”听到这话，毗舍佉说：“长辈们，虽然我不应该因为公公的一句话就马上离开，但是我父亲在我来的时候，为了评判我的过错，把我交到了你们手上。现在你们已经知道我是没有过错的了，那么我现在离开也是合情合理的。”于是她命令仆人们：“准备车马等物。”

Atha naṃ seṭṭhi kuṭumbike gahetvā “amma, mayā ajānitvāva kathitaṃ, khamāhi me”ti āha. “Tāta, tumhākaṃ khamitabbaṃ tāva khamāmi, ahaṃ pana buddhasāsane aveccappasannassa kulassa dhītā, na mayaṃ vinā bhikkhusaṅghena vattāma, sace mama ruciyā bhikkhusaṅghaṃ paṭijaggituṃ labhāmi, vasissāmī”ti. “Amma, tvaṃ yathāruciyā tava samaṇe paṭijaggā”ti āha.

这时，长者拉着家主们的手，对毗舍佉说：“女儿啊，是我不知情才说了那些话，请原谅我吧。”毗舍佉说：“父亲，您该被原谅的部分我原谅。但我是对佛法具有不坏净信的家族的女儿，我们不能没有比丘僧团而生活。如果能允许我按自己的意愿供养比丘僧团，我就留下。”长者说：“女儿啊，你按照自己的意愿供养你的沙门们吧。”

Visākhā dasabalaṃ nimantāpetvā punadivase nivesanaṃ pavesesi. Naggasamaṇāpi satthu migāraseṭṭhino gehaṃ gamanabhāvaṃ sutvā gantvā gehaṃ parivāretvā nisīdiṃsu. Visākhā dakkhiṇodakaṃ datvā “sabbo sakkāro paṭiyādito, sasuro me āgantvā dasabalaṃ parivisatū”ti sāsanaṃ pesesi.

毗舍佉于是派人去邀请佛陀（十力者），第二天请他到家中。那些裸体外道听说导师要去弥伽罗长者家，也跑去围坐在屋外。毗舍佉（在供养前）行了献水仪式（表示布施），然后派人送信给公公：“所有的供养都已准备好，请公公来为佛陀（十力者）奉上食物吧。”

Atha naṃ gantukāmaṃ ājīvakā “mā kho tvaṃ, gahapati, samaṇassa gotamassa santikaṃ gacchā”ti nivāresuṃ. So “suṇhā me sayameva parivisatū”ti sāsanaṃ pahiṇi. Sā buddhappamukhaṃ bhikkhusaṅghaṃ parivisitvā niṭṭhite bhattakicce puna sāsanaṃ pesesi – “sasuro me āgantvā dhammakathaṃ suṇātū”ti.

但当长者想去的时候，那些邪命外道（ājīvaka，可能是对裸体外道的另一种称呼）阻止他说：“居士，你可不要去沙门乔达摩那里啊！”长者只好派人回信：“让我儿媳自己供养吧。”毗舍佉供养了以佛陀为首的比丘僧团，用餐结束后，又派人送信：“请公公来听闻佛法吧。”

Atha naṃ “idāni agamanaṃ nāma ativiya ayuttan”ti dhammaṃ sotukāmatāya gacchantaṃ puna te āhaṃsu – “tena hi samaṇassa gotamassa dhammaṃ suṇanto bahisāṇiyā nisīditvā suṇāhī”ti. Puretaramevassa gantvā sāṇiṃ parikkhipiṃsu. So gantvā bahisāṇiyaṃ nisīdi. Satthā “tvaṃ bahisāṇiyaṃ vā nisīda, parakuṭṭe vā parasele vā paracakkavāḷe vā pana nisīda, ahaṃ buddho nāma sakkomi taṃ mama saddaṃ sāvetun”ti mahājambuṃ khandhe gahetvā cālento viya amatavassaṃ vassento viya ca dhammaṃ desetuṃ anupubbiṃ kathaṃ ārabhi.

长者心想：“现在再不去就太不像话了。”便想去听法。但那些外道又对他说：“那好吧，你听沙门乔达摩说法时，要坐在布幔外面听。”他们事先去给他围起了一道布幔。长者去了之后，就坐在布幔外面。导师心想：“你坐在布幔外也好，坐在别的山崖、别的山峰、别的轮围山也好，我身为佛陀，都能让我的声音传到你耳中。”于是，他如同摇动阎浮树干一般，如同降下甘露雨一般，开始了次第说法。

Sammāsambuddhe ca pana dhammaṃ desente purato ṭhitāpi pacchato ṭhitāpi cakkavāḷasataṃ cakkavāḷasahassaṃ atikkamitvā ṭhitāpi akaniṭṭhabhavane ṭhitāpi “satthā mamaññeva oloketi, mayhameva dhammaṃ desetī”ti vadanti. Satthā hi taṃ taṃ olokento viya tena tena saddhiṃ sallapanto viya ca ahosi. Candasamā kira buddhā. Yathā cando gaganamajjhe ṭhito “mayhaṃ upari cando, mayhaṃ upari cando”ti sabbasattānaṃ khāyati, evameva yattha katthaci ṭhitānaṃ abhimukhe ṭhitā viya khāyanti. Idaṃ kira tesaṃ alaṅkatasīsaṃ chinditvā añjitaakkhīni uppāṭetvā hadayamaṃsaṃ uppāṭetvā parassa dāsatthāya jālisadise putte kaṇhājināsadisā dhītaro maddisadisā pajāpatiyo pariccajitvā dinnadānassa phalaṃ.

当正自觉者说法时，无论听者是站在前面还是后面，是远在百千轮围山之外，还是身在色究竟天（阿迦腻吒天），都会感觉“导师正看着我，正对我说法”。导师看起来就像是在注视着每一个人，与每一个人交谈。佛陀确实如同月亮。就像月亮高悬中天时，所有众生都感觉“月亮在我头顶上，月亮在我头顶上”一样，佛陀无论身在何处，对所有听者来说都像是正对着他们。这据说就是佛陀过去世（作为菩萨时）割下自己装饰华丽的头颅、挖出涂了眼膏的眼睛、剜出心肉、为了他人而舍弃如同Jāli王子般的儿子、如同Kaṇhājinā公主般的女儿、如同Maddī王妃般的妻子等布施行为的果报。

Migāraseṭṭhipi kho tathāgate dhammadesanaṃ vinivattente bahisāṇiyaṃ nisinnova sahassa nayapaṭimaṇḍite sotāpattiphale patiṭṭhāya acalāya saddhāya samannāgato tīsu ratanesu nikkaṅkho hutvā sāṇikaṇṇaṃ ukkhipitvā āgantvā suṇhāya thanaṃ mukhena gahetvā, “tvaṃ me ajjato paṭṭhāya mātā”ti taṃ mātuṭṭhāne ṭhapesi. Tato paṭṭhāya migāramātā nāma jātā. Pacchābhāge puttaṃ labhitvāpi migārotissa nāmamakāsi.

就在如来说法即将结束时，弥伽罗长者虽然仍坐在布幔之外，却证得了具有千种智慧庄严的须陀洹果，获得了不动摇的信心，对三宝不再有疑虑。他掀开布幔的一角，走上前去，用嘴含住儿媳的乳房，说：“从今天起，你就是我的母亲！”从此便将她尊为母亲的地位。从那时起，毗舍佉就被称为“弥伽罗之母”（Migāramātā）。后来她生了一个儿子，也给他取名为弥伽罗（Migārotissa）。

Mahāseṭṭhi suṇhāya thanaṃ vissajjetvā gantvā bhagavato dvīsu pādesu sirasā nipatitvā pāde pāṇīhi ca parisambāhanto mukhena ca paricumbanto “migāro ahaṃ, bhante, migāro ahaṃ, bhante”ti tikkhattuṃ nāmaṃ sāvetvā, “ahaṃ, bhante, ettakaṃ kālaṃ yattha nāma dvinnaṃ mahapphalanti na jānāmi, idāni ca me suṇisaṃ nissāya ñātaṃ, sabbā apāyadukkhā muttomhi, suṇisā me imaṃ gehaṃ āgacchantī mama atthāya hitāya sukhāya āgatā”ti vatvā imaṃ gāthamāha –

大长者放开儿媳的乳房后，上前顶礼世尊双足，用双手抚摸佛足，用嘴亲吻佛足，并三次报上自己的名字：“世尊，我是弥伽罗！世尊，我是弥伽罗！”然后说：“世尊，这么长时间以来，我竟然不知道向谁布施能得大果报！现在依靠我的儿媳（母亲），我终于知道了！我已解脱一切恶道之苦！我的儿媳来到这个家，真是为了我的利益、我的安乐、我的幸福而来啊！”说完，他诵出此偈：

“Sohaṃ ajja pajānāmi, yattha dinnaṃ mahapphalaṃ;

“我今日才了知，于何处布施能得大果报；

Atthāya vata me bhaddā, suṇisā gharamāgatā”ti.

贤德的儿媳来到我家，实是为了我的利益啊！”

Visākhā punadivasatthāyapi satthāraṃ nimantesi. Athassā punadivasepi sassu sotāpattiphalaṃ pattā. Tato paṭṭhāya taṃ gehaṃ sāsanassa vivaṭadvāraṃ ahosi. Tato seṭṭhi cintesi – “bahūpakārā me suṇisā pasannākāramassā karissāmi, etissā bhāriyaṃ pasādhanaṃ niccakālaṃ pasādhetuṃ na sakkā, sallahukamassā divā ca ratto ca sabbairiyāpathesu pasādhanayoggaṃ pasādhanaṃ kāressāmī”ti satasahassagghanakaṃ ghanamaṭṭhakaṃ nāma pasādhanaṃ kāretvā tasmiṃ niṭṭhite buddhappamukhaṃ bhikkhusaṅghaṃ nimantetvā sakkaccaṃ bhojetvā visākhaṃ soḷasahi gandhodakaghaṭehi nhāpetvā satthu sammukhe ṭhapetvā pasādhetvā satthāraṃ vandāpesi. Satthā anumodanaṃ katvā vihārameva gato.

毗舍佉又邀请导师第二天再来应供。第二天，她的婆婆也证得了须陀洹果。从此以后，这个家便向佛法敞开了大门。之后，长者心想：“我的儿媳（母亲）对我有大恩，我要为她做一件能表达我敬意的礼物。她那件‘大藤蔓’首饰太沉重了，不能时时佩戴。我要为她做一件轻便的、日夜四威仪中都能佩戴的首饰。”于是他让人制作了一件价值十万的、名为“厚光”（Ghanamaṭṭhaka）的首饰。制作完成后，他邀请了以佛陀为首的比丘僧团，恭敬地供养了食物，然后用十六罐香水为毗舍佉沐浴，让她站在佛陀面前，为她戴上这件新首饰，并让她礼拜佛陀。佛陀随喜赞叹后，便返回了寺院。

Visākhāpi tato paṭṭhāya dānādīni puññāni karontī satthu santikā aṭṭha vare (mahāva. 350) labhitvā gaganatale candalekhā viya paññāyamānā puttadhītāhi vuḍḍhiṃ pāpuṇi. Tassā kira dasa puttā dasa dhītaro ca ahesuṃ. Tesu ekekassa dasa dasa puttā dasa dasa dhītaro ahesuṃ. Tesu tesupi ekekassa dasa dasa puttā dasa dasa dhītaro cāti evamassā puttanattapanattasantānavasena pavattāni vīsādhikāni cattāri satāni aṭṭha ca pāṇasahassāni ahesuṃ. Tenāhu porāṇā –

毗舍佉也从那时起，不断行布施等善业，并从佛陀那里获得了八项特权（八愿，见《大品》Vin. Mahā. VIII, 15, 7），如同天空中的明月般声名远扬，子孙繁衍。据说她有十个儿子和十个女儿。他们每人又各有十个儿子和十个女儿。这些孙辈每人又各有十个儿子和十个女儿。如此，她的子、孙、曾孙延续下来，共有四百二十人和八千生灵（指所有后代）。因此古人说：

“Visākhā vīsati puttā, nattā ca caturo satā;

“毗舍佉有二十子女，孙辈则有四百人；

Panattā aṭṭhasahassā, jambudīpe supākaṭā”ti.

曾孙辈达八千之众，于阎浮提洲名声显赫。”

Āyu vīsavassasataṃ ahosi, sīse ekampi palitaṃ nāma nāhosi, niccaṃ soḷasavassuddesikā viya ahosi. Taṃ puttanattapanattaparivāraṃ vihāraṃ gacchantiṃ disvā, “katamā ettha visākhā”ti paripucchitāro honti? Ye naṃ gacchantiṃ passanti, “idāni thokaṃ gacchatu, gacchamānāva no, ayyā sobhatī”ti, cintenti. Ye naṃ ṭhitaṃ nisinnaṃ nipannaṃ passanti, “idāni thokaṃ nipajjatu, nipannāva no, ayyā, sobhatī”ti cintenti. Iti sā “catūsu iriyāpathesu asukairiyāpathena nāma na sobhatī”ti vattabbā na hoti.

她活到了一百二十岁，头上没有一根白发，永远像十六岁的少女一样。当她带着子孙曾孙的庞大家族去寺院时，人们看到后都会问：“这里面哪一位是毗舍佉？”那些看见她行走的人会想：“让她再多走一会儿吧，我们这位夫人走起来真好看。”那些看见她站着、坐着、躺着的人会想：“让她再多躺一会儿吧，我们这位夫人躺着真好看。”总之，没有人能说她在行住坐卧四种威仪中有哪一种是不美的。

Pañcannaṃ kho pana hatthīnaṃ balaṃ dhāreti. Rājā “visākhā kira pañcannaṃ hatthīnaṃ balaṃ dhāretī”ti sutvā tassā vihāraṃ gantvā dhammaṃ sutvā āgamanavelāya thāmaṃ vīmaṃsitukāmo hatthiṃ vissajjāpesi, so soṇḍaṃ ukkhipitvā visākhābhimukho agamāsi. Tassā parivāritthiyo pañcasatā ekaccā palāyiṃsu, ekaccā na parissajjitvā “kiṃ idan”ti vutte – “rājā kira te, ayye, balaṃ vīmaṃsitukāmo hatthiṃ vissajjāpesī”ti vadiṃsu. Visākhā imaṃ disvā, “kiṃ palāyitena, kathaṃ nu kho taṃ gaṇhissāmī”ti cintetvā, “sace taṃ daḷhaṃ gaṇhissāmi, vinasseyyā”ti dvīhi aṅgulīhi soṇḍāya gahetvā paṭipaṇāmesi. Hatthī attānaṃ sandhāretvā ṭhātuṃ nāsakkhi, rājaṅgaṇe ukkuṭiko hutvā patito. Mahājano sādhukāraṃ adāsi. Sāpi saparivārā sotthinā gehaṃ agamāsi.

而且她还拥有相当于五头大象的力量。国王听说“毗舍佉竟然有五头大象的力量”，便在她去寺院听法后回来时，想要测试一下她的力气，于是放出了一头大象。那大象扬起鼻子朝毗舍佉冲去。她的五百名侍女中，有些吓跑了，有些则抱住她问：“这是怎么回事？”有人说：“夫人，据说是国王想要测试您的力气，所以放出了大象。”毗舍佉看到这情景，心想：“逃跑有什么用？该怎么抓住它呢？”她又想：“如果我用力抓住它，它可能会受伤。”于是她用两根手指捏住大象的鼻子，往后一推。大象站立不稳，在王宫庭院里蹲坐着摔倒了。众人齐声喝彩。她也和随从们安然无恙地回了家。

Tena kho pana samayena sāvatthiyaṃ visākhā migāramātā bahuputtā hoti bahunattā arogaputtā aroganattā abhimaṅgalasammatā, tāvatakesu puttanattesu ekopi antarā maraṇaṃ patto nāma nāhosi. Sāvatthivāsino maṅgalesu chaṇesu visākhaṃ paṭhamaṃ nimantetvā bhojenti. Athekasmiṃ ussavadivase mahājane maṇḍitapasādhite dhammassavanāya vihāraṃ gacchante visākhāpi nimantitaṭṭhāne bhuñjitvā mahālatāpasādhanaṃ pasādhetvā mahājanena saddhiṃ vihāraṃ gantvā ābharaṇāni omuñcitvā uttarāsaṅgena bhaṇḍikaṃ bandhitvā dāsiyā adāsi. Yaṃ sandhāya vuttaṃ –

那时，在舍卫城，弥伽罗之母毗舍佉子孙众多，而且子女孙辈个个健康无病，被认为是极其吉祥的人。在她那么多的子孙中，没有一个中途夭折的。舍卫城的居民在举办吉祥庆典时，总是第一个邀请毗舍佉去接受供养。有一次节日庆典，大众都盛装打扮前往寺院听法。毗舍佉也在受邀之处用完餐后，佩戴上那件“大藤蔓”首饰，与大众一同前往寺院。到了寺院，她取下首饰，用外衣包好，交给一个侍女。对此，《律藏·大品》中记载：

“Tena kho pana samayena sāvatthiyaṃ ussavo hoti, manussā alaṅkatapaṭiyattā ārāmaṃ gacchanti, visākhāpi migāramātā alaṅkatapaṭiyattā vihāraṃ gacchati. Atha kho visākhā migāramātā ābharaṇāni omuñcitvā uttarāsaṅgena bhaṇḍikaṃ bandhitvā dāsiyā adāsi ‘handa je imaṃ bhaṇḍikaṃ gaṇhāhī’”ti (pāci. 503).

“那时，舍卫城正举行庆典，人们盛装打扮前往寺院。弥伽罗之母毗舍佉也盛装打扮前往寺院。之后，弥伽罗之母毗舍佉取下首饰，用外衣包好，交给侍女说：‘喂，拿着这个包裹。’”（引自《巴利律·大品》第五〇三页）

Sā kira vihāraṃ gacchantī cintesi – “evarūpaṃ mahagghaṃ pasādhanaṃ sīse paṭimukkaṃ yāva pādapiṭṭhiṃ alaṅkāraṃ alaṅkaritvā vihāraṃ pavisituṃ ayuttan”ti naṃ omuñcitvā bhaṇḍikaṃ katvā attano puññeneva nibbattāya pañcahatthithāmadharāya dāsiyā hatthe adāsi. Sā eva kira taṃ gaṇhituṃ sakkoti. Tena naṃ āha – “amma, imaṃ pasādhanaṃ gaṇha, satthusantikā nivattanakāle pasādhessāmi nan”ti.

据说她去寺院时心想：“佩戴着这样贵重、从头顶一直装饰到脚背的首饰进入寺院是不合适的。”于是她取下首饰，包成包裹，交给了她那位凭借自身福报而生、拥有五头大象力气的侍女。据说也只有这个侍女才能拿得动它。因此她对侍女说：“姑娘，拿着这件首饰，等我从导师那里回来时再戴上。”

Taṃ pana datvā ghanamaṭṭhakaṃ pasādhanaṃ pasādhetvā satthāraṃ upasaṅkamitvā dhammaṃ assosi, dhammassavanāvasāne bhagavantaṃ vanditvā uṭṭhāya pakkāmi. Sāpissā dāsī taṃ pasādhanaṃ pamuṭṭhā. Dhammaṃ sutvā pana pakkantāya parisāya sace kiñci pamuṭṭhaṃ hoti, taṃ ānandatthero paṭisāmeti. Iti so taṃ divasaṃ mahālatāpasādhanaṃ disvā satthu ārocesi – “bhante, visākhā pasādhanaṃ pamussitvā gatā”ti. “Ekamantaṃ ṭhapehi, ānandā”ti. Thero taṃ ukkhipitvā sopānapasse laggetvā ṭhapesi.

交出那件首饰后，她戴上“厚光”首饰，走近导师听法。听法结束后，她礼拜世尊，起身离开。但那个侍女却忘记了拿那件“大藤蔓”首饰。通常，听完法离开的大众如果遗忘了什么东西，都是由阿难陀长老收起来保管。那天，阿难陀长老看到了这件“大藤蔓”首饰，便向导师报告：“世尊，毗舍佉忘记拿首饰就走了。”导师说：“阿难陀，把它放在一旁吧。”长老便拿起它，挂在楼梯旁边放好。

Visākhāpi suppiyāya saddhiṃ “āgantukagamikagilānādīnaṃ kattabbayuttakaṃ jānissāmī”ti antovihāre vicari. Tā pana upāsikāyo antovihāre disvā sappimadhutelādīhi atthikā pakatiyāva daharā ca sāmaṇerā ca thālakādīni gahetvā upasaṅkamanti. Tasmimpi divase tatheva kariṃsu. Athekaṃ gilānaṃ bhikkhuṃ disvā suppiyā (mahāva. 280) “kenattho ayyassā”ti pucchitvā “paṭicchādanīyenā”ti vutte hotu, ayya, pesessāmīti dutiyadivase kappiyamaṃsaṃ alabhantī attano ūrumaṃsena kattabbakiccaṃ katvā puna satthari pasādena pākatikasarīrāva ahosi.

毗舍佉则和须毕雅（Suppiyā）一起在寺院内四处走动，想了解“对外来的、要离开的、生病的比丘等有什么需要做的”。那些年轻的比丘和沙弥们通常一看到这两位优婆夷在寺院里，如果需要酥油、蜂蜜、油等物品，就会自然地拿着钵等容器走上前去。那天他们也是这样做的。这时，须毕雅看到一位生病的比丘（参照《大品》Vin. Mahā. VI, 23, 2），便问：“尊者需要什么？”比丘回答说：“需要一些适合病人的肉汤。”须毕雅说：“好的，尊者，我会送来。”但第二天她找不到合适的肉，便割下自己大腿上的肉，做成汤送去，完成了需要做的事。后来因为对佛陀的净信，她的身体恢复如初。

Visākhāpi gilāne ca dahare ca sāmaṇere ca oloketvā aññena dvārena nikkhamitvā vihārūpacāre ṭhitā, “amma, pasādhanaṃ āhara pasādhessāmī”ti āha. Tasmiṃ khaṇe sā dāsī pamussitvā nikkhantabhāvaṃ ñatvā, “ayye, pamuṭṭhāmhī”ti āha. “Tena hi gantvā gaṇhitvā ehi, sace pana mayhaṃ ayyena ānandattherena ukkhipitvā aññasmiṃ ṭhāne ṭhapitaṃ hoti, mā āhareyyāsi, ayyasseva taṃ mayā pariccattan”ti. Jānāti kira sā “kulamanussānaṃ pamuṭṭhabhaṇḍakaṃ thero paṭisāmetī”ti; tasmā evamāha.

毗舍佉也探望了生病的比丘、年轻比丘和沙弥们，然后从另一个门离开，站在寺院门外，对侍女说：“姑娘，把首饰拿来，我要戴上。”就在那时，侍女才意识到自己忘记拿了，便说：“夫人，我忘记拿了。”毗舍佉说：“那就回去拿来吧。不过，如果我的尊者阿难陀长老已经把它捡起来放在别处了，就不要拿回来了，那就算是我供养给尊者的了。”她知道长老通常会保管好信众遗忘的物品，所以才这样说。

Theropi taṃ dāsiṃ disvāva “kimatthaṃ āgatāsī”ti pucchitvā, “ayyāya me pasādhanaṃ pamussitvā āgatāmhī”ti vutte, “etasmiṃ me sopānapasse ṭhapitaṃ, gaccha naṃ gaṇhāhī”ti āha. Sā, “ayya, tumhākaṃ hatthena āmaṭṭhabhaṇḍakaṃ mayhaṃ ayyāya anāhāriyaṃ katan”ti vatvā tucchahatthāva gantvā, “kiṃ, ammā”ti visākhāya puṭṭhā tamatthaṃ ārocesi.

长老一看到那个侍女回来，就问：“你回来做什么？”侍女回答：“我是回来拿我家夫人忘记的首饰的。”长老说：“我把它放在楼梯旁边了，去拿吧。”侍女说：“尊者，被您的手接触过的物品，我家夫人是不能再佩戴的。”说完，便空手回去，向毗舍佉报告了情况。毗舍佉问：“怎么了，姑娘？”侍女便把事情经过告诉了她。

“Amma , nāhaṃ mama ayyena āmaṭṭhabhaṇḍaṃ pilandhissāmi, pariccattaṃ mayā. Ayyānaṃ pana paṭijaggituṃ dukkhaṃ, taṃ vissajjetvā kappiyabhaṇḍaṃ upanessāmi, gaccha, taṃ āharāhī”ti. Sā gantvā āhari. Visākhā taṃ apilandhitvāva kammāre pakkosāpetvā agghāpesi. Tehi “nava koṭiyo agghati, hatthakārāpaṇiyaṃ panassa satasahassan”ti vutte pasādhanaṃ yāne ṭhapāpetvā “tena hi taṃ vikkiṇathā”ti āha. Bhattakaṃ dhanaṃ datvā gaṇhiṃtu na koci sakkhissati. Tañhi pasādhanaṃ pasādhetuṃ anucchavikā itthiyo nāma dullabhā. Pathavimaṇḍalasmiñhi tissova itthiyo mahālatāpasādhanaṃ labhiṃsu visākhā mahāupāsikā, bandhulamallasenāpatissa bhariyā, mallikā, bārāṇasīseṭṭhino dhītāti.

毗舍佉说：“姑娘，我不会再佩戴被我的尊者接触过的首饰了，我已经舍弃它了。但要供养尊者们也很不容易，我想把这件首饰卖掉，换成合适的物品来供养。去吧，把它拿回来。”侍女去拿了回来。毗舍佉没有再戴它，而是叫来工匠估价。工匠们说：“价值九亿，工钱值十万。”毗舍佉让人把首饰放在车上，说：“那就把它卖掉吧。”但是没有人能拿出这么多钱来买。因为能够佩戴这件首饰的女子实在太少了。据说整个世间只有三位女子得到过“大藤蔓”首饰：大优婆夷毗舍佉、班头拉·马拉（Bandhula Malla）将军的妻子玛利迦（Mallikā）、以及波罗奈城一位长者的女儿。

Tasmā visākhā sayameva tassa mūlaṃ datvā satasahassādhikā nava koṭiyo sakaṭe āropetvā vihāraṃ netvā satthāraṃ vanditvā, “bhante, mayhaṃ ayyena ānandattherena mama pasādhanaṃ hatthena āmaṭṭhaṃ, tena āmaṭṭhakālato paṭṭhāya na sakkā taṃ mayā pilandhituṃ. Taṃ pana vissajjetvā kappiyaṃ upanessāmīti vikkiṇāpentī aññaṃ taṃ gaṇhituṃ samatthaṃ adisvā ahameva tassa mūlaṃ gāhāpetvā āgatā, catūsu paccayesu katarapaccayena upanessāmi, bhante”ti. Pācīnadvāre saṅghassa vasanaṭṭhānaṃ kātuṃ te yuttaṃ visākheti “yuttaṃ, bhante”ti visākhā tuṭṭhamānasā navakoṭīhi bhūmimeva gaṇhi. Aparāhi navakoṭīhi vihāraṃ kātuṃ ārabhi.

因此，毗舍佉只好自己出钱买下它，将九亿零十万钱装上车，运到寺院，礼拜佛陀后说：“世尊，我的尊者阿难陀长老用手接触了我的首饰。从他接触的那一刻起，我就不能再佩戴它了。我想把它卖掉换成合适的物品来供养，但找不到有能力购买的人，所以我自己出钱把它买了下来。现在我带来了这笔钱，请问世尊，我应该用它来供养四种资具中的哪一种呢？”佛陀回答：“毗舍佉，你适合在东门为僧团建造住所。”毗舍佉欢喜地说：“好的，世尊。”于是她用九亿购买了土地，又用另外九亿开始建造寺院（即东园讲堂，Pubbārāma）。

Athekadivasaṃ satthā paccūsasamaye lokaṃ volokento devalokā cavitvā bhaddiyanagare seṭṭhikule nibbattassa bhaddiyassa nāma seṭṭhiputtassa upanissayasampattiṃ disvā anāthapiṇḍikassa gehe bhattakiccaṃ katvā uttaradvārābhimukho ahosi. Pakatiyā hi satthā visākhāya gehe bhikkhaṃ gaṇhitvā dakkhiṇadvārena nikkhamitvā jetavane vasati. Anāthapiṇḍikassa gehe bhikkhaṃ gahetvā pācīnadvārena nikkhamitvā pubbārāme vasati. Uttaradvāraṃ sandhāya gacchantaṃyeva bhagavantaṃ disvā, “cārikaṃ pakkamissatī”ti jānanti.

有一天，导师在黎明时分观察世间，看到一位名叫跋提亚（Bhaddiya）的长者子，他刚从天界去世，转生到跋提亚城的长者家中，具有成熟的解脱因缘。导师在给孤独长者（Anāthapiṇḍika）家中用完餐后，便朝着北门走去。通常，导师如果在毗舍佉家接受供养，会从南门离开，回到祇园精舍（Jetavana）。如果在给孤独长者家接受供养，会从东门离开，回到东园讲堂（Pubbārāma）。人们一看到世尊朝着北门走，就知道他要外出游行了。

Visākhāpi taṃ divasaṃ “satthā uttaradvārābhimukho gato”ti sutvā vegena gantvā vanditvā āha – “cārikaṃ gantukāmattha, bhante”ti? “Āma, visākhe”ti. “Bhante, ettakaṃ dhanaṃ pariccajitvā tumhākaṃ vihāraṃ kāremi, nivattatha, bhante”ti. “Anivattagamanaṃ idaṃ visākhe”ti. Sā “addhā hetusampannaṃ kañci passissati bhagavā”ti cintetvā, “tena hi, bhante, mayhaṃ katākatavijānanakaṃ ekaṃ bhikkhuṃ nivattetvā gacchathā”ti āha. “Yaṃ ruccasi, tassa pattaṃ gaṇha visākhe”ti āha.

毗舍佉那天听说“导师朝着北门去了”，便赶紧跑去礼拜，问道：“世尊，您是要外出游行吗？”“是的，毗舍佉。”“世尊，我舍弃了这么多钱为您建造寺院，请您留下来吧，世尊。”“毗舍佉，这次出行是不能返回的。”她心想：“世尊一定是看到了某位因缘成熟的人。”便说：“既然如此，世尊，请您留下一位比丘，让他了解我寺院建造的进展情况，然后再走吧。”导师说：“毗舍佉，你喜欢哪位，就拿他的钵吧。”

Sā kiñcāpi ānandattheraṃ piyāyati, “mahāmoggallānatthero iddhimā, etaṃ me nissāya kammaṃ lahuṃ nipphajjissatī”ti pana cintetvā therassa pattaṃ gaṇhi. Thero satthāraṃ olokesi. Satthā “tava parivāre pañcasate bhikkhū gahetvā nivatta moggallānā”ti āha. So tathā akāsi. Tassānubhāvena paññāsasaṭṭhiyojanānipi rukkhatthāya ca pāsāṇatthāya ca gatā manussā mahante mahante rukkhe ca pāsāṇe ca gahetvā taṃ divasameva āgacchanti, neva sakaṭe rukkhapāsāṇe āropentā kilamanti, na akkho bhijjati. Na cirasseva dvebhūmikaṃ pāsādaṃ kariṃsu. Heṭṭhābhūmiyaṃ pañca gabbhasatāni, uparibhūmiyaṃ pañca gabbhasatānīti gabbhasahassapaṭimaṇḍito pāsādo ahosi. Aṭṭhakarīse parisuddhe bhūmibhāge pāsādaṃ kārāpesi, “suddhapāsādo pana na sobhatī”ti taṃ parivāretvā pañca padhānavettagehasatāni, pañca cūḷapāsādasatāni, pañca dīghamāḷakasatāni kārāpesi.

她虽然喜爱阿难陀长老，但想到：“大目犍连长老有神通，依靠他，我的工程能很快完成。”于是便拿了目犍连长老的钵。长老看向导师。导师说：“目犍连，你带着你的五百比丘随从留下吧。”目犍连长老便照做了。凭借他的神通威力，那些去五六十由旬外寻找木材和石料的人们，当天就能带着巨大的树木和石块回来，既不用费力把木石装上车，车轴也不会断裂。没过多久，一座两层楼的殿堂就建成了。下层有五百个房间，上层也有五百个房间，这座殿堂共由一千个房间庄严而成。她在八格利沙（karīsa，土地面积单位）的清净土地上建造了这座殿堂。又觉得“只有一座孤零零的殿堂不好看”，便在它周围建造了五百座主要的竹楼（或禅房），五百座小楼阁，以及五百座长廊。

Atha satthā navahi māsehi cārikaṃ caritvā puna sāvatthiṃ agamāsi. Visākhāyapi pāsāde kammaṃ navahi māsehi niṭṭhitaṃ. Pāsādakūṭaṃ ghanakoṭṭitarattasuvaṇṇeneva saṭṭhiudakaghaṭagaṇhanakaṃ kārāpesi. “Satthā jetavanavihāraṃ gacchatī”ti ca sutvā paccuggamanaṃ katvā satthāraṃ attano vihāraṃ netvā paṭiññaṃ gaṇhi, “bhante, imaṃ catumāsaṃ bhikkhusaṅghaṃ gahetvā idheva vasatha, pāsādamahaṃ karissāmī”ti. Satthā adhivāsesi. Sā tato paṭṭhāya buddhappamukhassa bhikkhusaṅghassa vihāre eva dānaṃ deti.

九个月后，导师结束游行，再次回到舍卫城。毗舍佉的殿堂工程也在九个月内完工了。殿堂的尖顶是用纯赤金捶打而成，能容纳六十罐水。她听说“导师要去祇园精舍”，便前去迎接，将导师请到自己的寺院（东园讲堂），并请求道：“世尊，请您带领比丘僧团在这里住四个月，我要举行殿堂落成庆典。”导师默许了。从那时起，她就在寺院里供养以佛陀为首的比丘僧团。

Athassā ekā sahāyikā satasahassagghanakaṃ ekaṃ vatthaṃ ādāya āgantvā, “sahāyike ahaṃ imaṃ vatthaṃ tava pāsāde bhūmattharaṇasaṅkhepena attharitukāmā, attharaṇaṭṭhānaṃ me ācikkhathā”ti āha. “Sādhu sahāyike, sace tyāhaṃ ‘okāso natthī’ti vakkhāmi, tvaṃ ‘me okāsaṃ adātukāmā’ti maññissasi, sayameva pāsādassa dve bhūmiyo gabbhasahassañca oloketvā attharaṇaṭṭhānaṃ jānāhī”ti āha. Sā satasahassagghanakaṃ vatthaṃ gahetvā tattha tattha vicarantī tato appataramūlaṃ vatthaṃ adisvā “nāhaṃ imasmiṃ pāsāde puññabhāgaṃ labhāmī”ti domanassappattā ekasmiṃ ṭhāne rodantī aṭṭhāsi.

这时，她的一位朋友带来一块价值十万的布料，对她说：“朋友，我想把这块布铺在你殿堂的地板上，哪怕只占一小块地方也行，请你告诉我铺在哪里吧。”毗舍佉说：“好啊，朋友。如果我说‘没有地方了’，你可能会觉得我是不想给你机会。你自己去看看殿堂的两层楼和那一千个房间，找个地方铺吧。”那位朋友拿着价值十万的布料，到处走看，却发现没有一块地毯的价值比她的布料低。她感到非常沮丧，心想：“我在这座殿堂里得不到积累福德的机会了。”便在一个地方伤心地哭了起来。

Atha naṃ ānandatthero disvā, “kasmā rodasī”ti pucchi. Sā tamatthaṃ ārocesi. Thero “mā cintayi, ahaṃ te attharaṇaṭṭhānaṃ ācikkhissāmī”ti vatvā, “sopānapādamūle pādadhovanaṭṭhāne imaṃ pādapuñchanakaṃ katvā attharāhi, bhikkhū pāde dhovitvā paṭhamaṃ ettha pādaṃ puñchitvā anto pavisissanti, evaṃ te mahapphalaṃ bhavissatī”ti āha. Visākhāya kiretaṃ asallakkhitaṭṭhānaṃ.

阿难陀长老看到她，便问：“你为什么哭呢？”她把事情原委告诉了长老。长老说：“别担心，我告诉你一个可以铺的地方。”他接着说：“在楼梯脚下洗脚的地方，把这块布当作擦脚垫铺在那里。比丘们洗完脚后，会先在那里擦脚再进入殿堂。这样你会获得大果报的。”这恰好是毗舍佉没有注意到的地方。

Visākhā cattāro māse antovihāre buddhappamukhassa bhikkhusaṅghassa dānaṃ adāsi, avasānadivase bhikkhusaṅghassa cīvarasāṭake adāsi. Saṅghanavakena laddhacīvarasāṭakā sahassagghanakā honti. Sabbesaṃ pattāni pūretvā bhesajjaṃ adāsi. Dānapariccāge nava koṭiyo agamaṃsu. Iti vihārassa bhūmiggahaṇe nava koṭiyo, vihārassa kārāpane nava, vihāramahe navāti sabbāpi sattavīsati koṭiyo sā buddhasāsane pariccaji. Itthibhāve ṭhatvā micchādiṭṭhikassa gehe vasamānāya evarūpo mahāpariccāgo nāma aññissā natthi.

毗舍佉在寺院内连续四个月供养以佛陀为首的比丘僧团。在最后一天，她向僧团布施了做袈裟的布料。即使是刚出家的比丘得到的布料也价值一千。她还为所有比丘装满了钵，并布施了药品。这次布施庆典总共花费了九亿。这样，购买寺院土地花费了九亿，建造寺院花费了九亿，举行落成庆典又花费了九亿，她总共为佛法事业捐献了二十七亿。身为女子，又曾住在邪见者的家中，能做出如此巨大的奉献，实在是无人能及。

Sā vihāramahassa niṭṭhitadivase vaḍḍhamānakacchāyāya puttanattapanattaparivutā “yaṃ yaṃ mayā pubbe patthitaṃ, sabbameva matthakaṃ pattan”ti pāsādaṃ anupariyāyantī pañcahi gāthāhi madhurasaddena imaṃ udānaṃ udānesi –

在寺院落成庆典结束的那天，毗舍佉在增长的树荫下（比喻家族兴旺），被子孙曾孙簇拥着，心想：“我过去所发的一切愿望，如今都已圆满达成！”她围绕着殿堂行走，用甜美的声音唱出了这五首感兴偈：

“Kadāhaṃ pāsādaṃ rammaṃ, sudhāmattikalepanaṃ;

“何时我能将这悦意的殿堂，以白泥涂饰，

Vihāradānaṃ dassāmi, saṅkappo mayha pūrito.

作为寺院布施供养？我的心愿已圆满！

“Kadāhaṃ mañcapīṭhañca, bhisibimbohanāni ca;

“何时我能将床座，以及坐垫和靠枕，

Senāsanabhaṇḍaṃ dassāmi, saṅkappo mayha pūrito.

这些卧具用品布施供养？我的心愿已圆满！

“Kadāhaṃ salākabhattaṃ, suciṃ maṃsūpasecanaṃ;

“何时我能将抽签所得的食物，以及洁净的肉羹，

Bhojanadānaṃ dassāmi, saṅkappo mayha pūrito.

作为饮食布施供养？我的心愿已圆满！

“Kadāhaṃ kāsikaṃ vatthaṃ, khomakappāsikāni ca;

“何时我能将迦尸国布，以及麻布和棉布，

Cīvaradānaṃ dassāmi, saṅkappo mayha pūrito.

作为袈裟布施供养？我的心愿已圆满！

“Kadāhaṃ sappinavanītaṃ, madhutelañca phāṇitaṃ;

“何时我能将酥油、黄油、蜂蜜、油和糖蜜，

Bhesajjadānaṃ dassāmi, saṅkappo mayha pūrito”ti.

作为药品布施供养？我的心愿已圆满！”

Bhikkhū tassā saddaṃ sutvā satthu ārocayiṃsu – “bhante, amhehi ettake addhāne visākhāya gāyanaṃ nāma na diṭṭhapubbaṃ, sā ajja puttanattapanattaparivutā gāyamānā pāsādaṃ anupariyāyati, kiṃ nu khvassā pittaṃ vā kupitaṃ, udāhu ummattikā jātā”ti? Satthā “na, bhikkhave, mayhaṃ dhītā gāyati, attano panassā ajjhāsayo paripuṇṇo, sā ‘patthitapatthanā me matthakaṃ pattā’ti tuṭṭhamānasā udānaṃ udānentī vicaratī”ti vatvā “kadā pana, bhante, tāya patthanā patthitā”ti? “Suṇissatha, bhikkhave”ti. “Suṇissāma, bhante”ti vutte atītaṃ āhari –

比丘们听到她的歌声，便向导师报告：“世尊，这么长时间以来，我们从未见过毗舍佉唱歌。今天她却被子孙曾孙簇拥着，一边唱歌一边绕着殿堂走。她是不是胆汁失调了，还是发疯了？”导师说：“不是的，比丘们。我的女儿不是在唱歌。而是因为她内心的愿望已经圆满，她想到‘我所发的誓愿已经达成顶峰了’，心中充满欢喜，所以在行走时发出了感兴之语。”比丘们问：“世尊，她是什么时候发的这些誓愿呢？”导师说：“你们想听吗，比丘们？”“想听，世尊。”于是佛陀讲述了过去的故事：

“Atīte , bhikkhave, ito kappasatasahassamatthake padumuttaro nāma buddho loke nibbatti. Tassa vassasatasahassaṃ āyu ahosi, khīṇāsavānaṃ satasahassaparivāro, nagaraṃ haṃsavatī nāma, pitā sunando nāma rājā, mātā sujātā nāma devī, tassa aggaupaṭṭhāyikā ekā upāsikā aṭṭha vare yācitvā mātuṭṭhāne ṭhatvā satthāraṃ catūhi paccayehi paṭijaggantī sāyaṃpātaṃ upaṭṭhānaṃ gacchati. Tassā ekā sahāyikā tāya saddhiṃ vihāraṃ nibaddhaṃ gacchati. Sā tassā satthārā saddhiṃ vissāsena kathanañca vallabhabhāvañca disvā, ‘kiṃ nu kho katvā evaṃ buddhānaṃ vallatā hotī’ti cintetvā satthāraṃ pucchi – ‘bhante, esā itthī tumhākaṃ kiṃ hotī’”ti? “Upaṭṭhāyikānaṃ aggā”ti. “Bhante, kiṃ katvā upaṭṭhāyikānaṃ aggā hotī”ti? “Kappasatasahassaṃ patthanaṃ patthetvā”ti. “Idāni patthetvā laddhuṃ sakkā, bhante”ti. “Āma, sakkā”ti. “Tena hi, bhante, bhikkhusatasahassena saddhiṃ sattāhaṃ mayhaṃ bhikkhaṃ gaṇhathā”ti āha. Satthā adhivāsesi. Sā sattāhaṃ dānaṃ datvā osānadivase cīvarasāṭake datvā satthāraṃ vanditvā pādamūle nipajjitvā, “bhante, nāhaṃ imassa dānassa phalena devissariyādīnaṃ aññataraṃ patthemi, tumhādisassa panekassa buddhassa santike aṭṭha vare labhitvā mātuṭṭhāne ṭhatvā catūhi paccayehi paṭijaggituṃ samatthānaṃ aggā bhaveyyan”ti patthanaṃ paṭṭhapesi.

“比丘们，在过去，距今十万劫以前，有一位名叫莲花上（Padumuttara）的佛陀出世。他的寿命长达十万岁，有十万漏尽阿罗汉作为常随众。他所在的城市名叫汉萨瓦提（Haṃsavatī），父亲是须难陀（Sunanda）国王，母亲是须阇陀（Sujātā）王后。他有一位最主要的在家女护持者（aggaupaṭṭhāyikā），这位优婆夷求得了八项特权，像母亲一样侍奉佛陀，用四种资具供养，早晚都去侍奉。她有一位朋友，经常和她一起去寺院。这位朋友看到她与佛陀如此亲近、受佛陀喜爱，便心想：‘究竟要怎么做才能如此受佛陀喜爱呢？’于是她问佛陀：‘世尊，这位女子是您的什么人呢？’佛陀回答：‘她是女护持者中的第一人。’‘世尊，她做了什么才成为女护持者中的第一人呢？’‘她发了这个愿望长达十万劫。’‘世尊，现在发愿还能得到吗？’‘是的，可以。’‘既然如此，世尊，请您和十万比丘僧团接受我七天的供养吧。’佛陀默许了。她连续七天做了布施，在最后一天供养了做袈裟的布料，然后顶礼佛陀，俯伏在佛足下发愿：‘世尊，我做这次布施，并非为了求得天界的富贵或其他任何果报，而是希望将来能在像您这样的一位佛陀座下，获得八项特权，像母亲一样侍奉，成为能够以四事供养的（女护法）第一人！’她立下了这样的誓愿。

Satthā “samijjhissati nu kho imissā patthanā”ti anāgataṃ āvajjento kappasatasahassaṃ oloketvā “kappasatasahassapariyosāne gotamo nāma buddho uppajjissati, tadā tvaṃ visākhā nāma upāsikā hutvā tassa santike aṭṭha vare labhitvā mātuṭṭhāne ṭhatvā catūhi paccayehi paṭijaggantīnaṃ upaṭṭhāyikānaṃ aggā bhavissasī”ti āha. Tassā sā sampatti sveva laddhabbā viya ahosi.

莲花上佛以神通观察未来，看到十万劫之后，便对她说：‘你的愿望会实现的。十万劫结束时，将有一位名叫乔达摩的佛陀出世。那时你将成为一位名叫毗舍佉的优婆夷，在他座下获得八项特权，像母亲一样侍奉，成为以四事供养的女护持者中的第一人。’对她来说，这未来的成就感觉就像明天就能得到一样真实。

Sā yāvatāyukaṃ puññaṃ katvā tato cutā devaloke nibbattitvā devamanussesu saṃsarantī kassapasammāsambuddhakāle kikissa kāsirañño sattannaṃ dhītānaṃ kaniṭṭhā saṅghadāsī nāma hutvā parakulaṃ agantvā tāhi jeṭṭhabhaginīhi saddhiṃ dīgharattaṃ dānādīni puññāni katvā kassapasammāsambuddhassa pādamūlepi “anāgate tumhādisassa buddhassa mātuṭṭhāne ṭhatvā catupaccayadāyikānaṃ aggā bhaveyyan”ti patthanaṃ akāsi. Sā tato paṭṭhāya pana devamanussesu saṃsarantī imasmiṃ attabhāve meṇḍakaseṭṭhiputtassa dhanañcayaseṭṭhino dhītā hutvā nibbattā. Mayhaṃ sāsane bahūni puññāni akāsi. Iti kho, bhikkhave, “na mayhaṃ dhītā gāyati, patthitapatthanāya pana nipphattiṃ disvā udānaṃ udānetī”ti vatvā satthā dhammaṃ desento, “bhikkhave, yathā nāma cheko mālākāro nānāpupphānaṃ mahantaṃ rāsiṃ katvā nānappakāre mālāguṇe karoti, evameva visākhāya nānappakārāni puññāni kātuṃ cittaṃ namatī”ti vatvā imaṃ gāthamāha –

她尽其寿限行善积福，命终后生于天界，之后在天界和人间轮转。到了迦叶正自觉者时代，她转生为迦尸国基基王的七个女儿中最小的一个，名叫僧伽陀斯。她没有嫁到别家，而是和姐姐们一起长期行布施等善业。她也在迦叶正自觉者足下发愿：‘愿我未来能在像您这样的佛陀座下，像母亲一样侍奉，成为四事供养第一人。’从那时起，她继续在天界和人间轮转，直到今生，转生为弥伽罗长者之子陀那奢耶长者的女儿。她在我的教法中做了许多善事。所以，比丘们，我的女儿并非在唱歌，而是看到自己所发的誓愿得以实现，心生欢喜而发出了感兴之语。”导师说完过去的故事后，接着说法道：“比丘们，就像一位技艺精湛的花匠，从一大堆各种各样的花中，能制作出许多种类的花环一样，毗舍佉的心也倾向于做各种各样的善事。”说完，便诵出此偈：

53.

“Yathāpi puppharāsimhā, kayirā mālāguṇe bahū;

“如同从一堆花中，可以制作许多花环；

Evaṃ jātena maccena, kattabbaṃ kusalaṃ bahun”ti.

如此，已经出生的人，应当多做各种善事。”

Tattha puppharāsimhāti nānappakārānaṃ pupphānaṃ rāsimhā. Kayirāti kareyya. Mālāguṇe bahūti ekato vaṇṭikamālādibhedā nānappakārā mālāvikatiyo. Maccenāti maritabbasabhāvatāya “macco”ti laddhanāmena sattena cīvaradānādibhedaṃ bahuṃ kusalaṃ kattabbaṃ. Tattha puppharāsiggahaṇaṃ bahupupphadassanatthaṃ. Sace hi appāni pupphāni honti, mālākāro ca cheko neva bahū mālāguṇe kātuṃ sakkoti, acheko pana appesu bahūsupi pupphesu na sakkotiyeva. Bahūsu pana pupphesu sati cheko mālākāro dakkho kusalo bahū mālāguṇe karoti, evameva sace ekaccassa saddhā mandā hoti, bhogā ca bahū saṃvijjanti, neva sakkoti bahūni kusalāni kātuṃ, mandāya ca pana saddhāya mandesu ca pana bhogesu na sakkoti. Uḷārāya ca pana saddhāya mandesu ca bhogesu na sakkotiyeva. Uḷārāya ca pana saddhāya uḷāresu ca bhogesu sati sakkoti. Tathārūpā ca visākhā upāsikā. Taṃ sandhāyetaṃ vuttaṃ – “yathāpi…pe… kattabbaṃ kusalaṃ bahun”ti.

其中，“puppharāsimhā”意为：从各种各样花的堆集（rāsi）中。“kayirā”意为：应做，能做。“mālāguṇe bahū”意为：许多种类的花环（mālāguṇa），指汇集了带茎花等不同种类、各种各样的花饰。“maccena”意为：由必将死亡（maritabbasabhāva）的、被称为“mortal（终将死亡者）”的有情，应当做布施袈裟等种种不同的众多善业。这里用“花堆”的比喻是为了显示有很多花。如果花很少，即使是技艺精湛（cheka）的花匠也无法制作很多花环；而不熟练（acheka）的花匠，无论花少还是花多，都无法制作（很多）。但如果有很多花，技艺精湛、灵巧、熟练的花匠就能制作很多花环。同样地，如果某人信心（saddhā）微弱，即使财富（bhoga）众多，也无法做很多善事；如果信心微弱，财富又少，更无法做。如果信心强大，但财富很少，也无法做。只有当信心强大，财富又众多时，才能（做很多善事）。优婆夷毗舍佉就是这样的人。正是针对她，才说了这句偈颂：“如同从一堆花中……（乃至）……应当多做各种善事。”

Desanāvasāne bahū sotāpannādayo ahesuṃ. Mahājanassa sātthikā dhammadesanā jātāti.

说法结束时，许多人证得了须陀洹等果位。这次说法对大众非常有益。

Visākhāvatthu aṭṭhamaṃ

毗舍佉的故事第八品结束。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/4. Pupphavagga 华品 (Dhp 4, 44-59)”

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【经名】 4.9 Ānandattherapañhavatthu 阿难尊者之疑问 (Dhp 4.9, 54-55)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

54.

Na pupphagandho paṭivātameti, na candanaṃ tagaramallikā [tagaramallikā (sī. syā. kaṃ. pī.)];

Satañca gandho paṭivātameti, sabbā disā sappuriso pavāyati.

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五四 花香不能逆风飘送，檀香、多伽罗香、茉莉香也是如此。但德行之香能逆风芬芳，那贤善之人的香气，普遍散布到所有方向。

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阿难尊者的疑问

花香、檀香、多伽罗香与茉莉花香都无法逆风飘香，

只有具足戒行的人，声名飘送四方。 (偈 54)

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55.

Candanaṃ tagaraṃ vāpi, uppalaṃ atha vassikī;

Etesaṃ gandhajātānaṃ, sīlagandho anuttaro.

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五五 檀香、多伽罗香，或是青莲、茉莉，在所有这些香气种类中，戒德之香最为殊胜。

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檀香、多伽罗香、莲花香与茉莉花香，

诸香中，戒香为最上。 (偈 55)

一天傍晚，阿难尊者独自静坐时，想到一个问题：

“草木花根的香从来都是顺风飘散，不能逆风送香，难道真的没有香气既可以顺风飘送，也可以逆风送香吗？难道没有弥散全世界的香吗？”

佛陀回答道：“阿难！若有人皈依佛法僧三宝，守五戒，慷慨布施，不吝啬，这种人真正具有德行，值得赞叹。他（她）的声誉会四方传播，不管住在哪里，所有的比丘、婆罗门和居士们都对他（她）赞叹不已！”

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【Dhammapada-aṭṭhakathā 法句经义注】

9. Ānandattherapañhāvatthu

Na pupphagandho paṭivātametīti imaṃ dhammadesanaṃ satthā sāvatthiyaṃ viharanto ānandattherassa pañhaṃ vissajjento kathesi.

[AI翻译]

Thero kira sāyanhasamaye paṭisallīno cintesi – “bhagavatā mūlagandho, sāragandho, pupphagandhoti tayo uttamagandhā vuttā, tesaṃ anuvātameva gandho gacchati, no paṭivātaṃ. Atthi nu kho taṃ gandhajātaṃ, yassa paṭivātampi gandho gacchatī”ti. Athassa etadahosi – “kiṃ mayhaṃ attanā vinicchitena, satthāraṃyeva pucchissāmī”ti. So satthāraṃ upasaṅkamitvā pucchi. Tena vuttaṃ –

“Atha kho āyasmā ānando sāyanhasamaye paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami , upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi, ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

“Tīṇimāni, bhante, gandhajātāni, yesaṃ anuvātameva gandho gacchati, no paṭivātaṃ. Katamāni tīṇi? Mūlagandho, sāragandho, pupphagandho , imāni kho, bhante, tīṇi gandhajātāni. Yesaṃ anuvātameva gandho gacchati, no paṭivātaṃ. Atthi nu kho, bhante, kiñci gandhajātaṃ yassa anuvātampi gandho gacchati, paṭivātampi gandho gacchati, anuvātapaṭivātampi gandho gacchatī”ti? (A. ni. 3.80)

Athassa bhagavā pañhaṃ vissajjento –

“Atthānanda, kiñci gandhajātaṃ, yassa anuvātampi gandho gacchati, paṭivātampi gandho gacchati, anuvātapaṭivātampi gandho gacchatī”ti. “Katamaṃ pana taṃ, bhante, gandhajātaṃ”? “Yassa anuvātampi gandho gacchati, paṭivātampi gandho gacchati, anuvātapaṭivātampi gandho gacchatī”ti?

“Idhānanda, yasmiṃ gāme vā nigame vā itthī vā puriso vā buddhaṃ saraṇaṃ gato hoti, dhammaṃ saraṇaṃ gato hoti, saṅghaṃ saraṇaṃ gato hoti, pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti, sīlavā hoti kalyāṇadhammo, vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato.

“Tassa disāsu samaṇabrāhmaṇā vaṇṇaṃ bhāsanti, ‘amukasmiṃ nāma gāme vā nigame vā itthī vā puriso vā buddhaṃ saraṇaṃ gato hoti, dhammaṃ saraṇaṃ gato hoti, saṅghaṃ saraṇaṃ gato hoti…pe… dānasaṃvibhāgarato’”ti.

“Devatāpissa vaṇṇaṃ bhāsanti, ‘amukasmiṃ nāma gāme vā nigame vā itthī vā puriso vā buddhaṃ saraṇaṃ gato hoti, dhammaṃ saraṇaṃ gato hoti, saṅghaṃ saraṇaṃ gato hoti…pe… dānasaṃvibhāgarato’”ti. “Idaṃ kho taṃ, ānanda, gandhajātaṃ, yassa anuvātampi gandho gacchati, paṭivātampi gandho gacchati , anuvātapaṭivātampi gandho gacchatī”ti (a. ni. 3.80) vatvā imā gāthā abhāsi –

[AI翻译] 据说，长老（阿难）在傍晚时分，独处静思：“世尊说过根香、木髓香、花香这三种殊胜的香气，它们的香气只能顺风飘散，不能逆风。那么，有没有一种香气，既能逆风飘送，也能顺风飘送呢？”于是他想到：“我自己思考决定有什么用呢？还是去请教世尊吧。”于是他前往世尊处请教。因此经中说道：

“那时，具寿阿难在傍晚时分从独住处起来，前往世尊所在地。抵达后，顶礼世尊，坐在一旁。坐在一旁的具寿阿难对世尊这样说：

‘尊者，有这三种香气，它们的香气只能顺风飘送，不能逆风。是哪三种呢？根香、木髓香、花香。尊者，这就是那三种香气，它们的香气只能顺风飘送，不能逆风。尊者，是否有任何一种香气，既能顺风飘送，也能逆风飘送，还能顺风逆风都飘送呢？’（增支部 3.80）

那时，世尊回答他的问题：

‘阿难，确实有这样一种香气，既能顺风飘送，也能逆风飘送，还能顺风逆风都飘送。’‘尊者，那么是哪种香气，既能顺风飘送，也能逆风飘送，还能顺风逆风都飘送呢？’

‘在此，阿难，在某个村庄或市镇，有女人或男人，已皈依佛，已皈依法，已皈依僧；远离杀生，远离不与取，远离邪淫，远离妄语，远离导致放逸的谷酒、果酒等麻醉品；具足戒行，具有善法；以离垢悭吝之心住于家中，舍弃（悭吝），（布施时）手常伸出，乐于弃舍，是乞求者的相应对象，乐于分享布施。

‘对于他（她），各方的沙门、婆罗门都称赞道：‘在某某村庄或市镇，有某某女人或男人，已皈依佛，已皈依法，已皈依僧……（略）……乐于分享布施。’

‘天神们也称赞他（她）：‘在某某村庄或市镇，有某某女人或男人，已皈依佛，已皈依法，已皈依僧……（略）……乐于分享布施。’‘阿难，这确实就是那种香气，既能顺风飘送，也能逆风飘送，还能顺风逆风都飘送。’（增支部 3.80）”说完，（世尊）诵出这些偈颂：

54.

“Na pupphagandho paṭivātameti,

Na candanaṃ tagaramallikā vā;

Satañca gandho paṭivātameti,

Sabbā disā sappuriso pavāyati. (a. ni. 3.80);

55.

“Candanaṃ tagaraṃ vāpi, uppalaṃ atha vassikī;

Etesaṃ gandhajātānaṃ, sīlagandho anuttaro”ti.

[AI翻译]

Tattha na pupphagandhoti tāvatiṃsabhavane paricchattakarukkho āyāmato ca vitthārato ca yojanasatiko, tassa pupphānaṃ ābhā paññāsa yojanāni gacchati, gandho yojanasataṃ, sopi anuvātameva gacchati, paṭivātaṃ pana aṭṭhaṅgulamattampi gantuṃ na sakkoti, evarūpopi na pupphagandho paṭivātameti. Candananti candanagandho. Tagaramallikā vāti imesampi gandho eva adhippeto. Sāragandhānaṃ aggassa hi lohitacandanassāpi tagarassapi mallikāyapi anuvātameva vāyati, no paṭivātaṃ. Satañca gandhoti sappurisānaṃ pana buddhapaccekabuddhasāvakānaṃ sīlagandho paṭivātameti. Kiṃ kāraṇā? Sabbā disā sappuriso pavāyati yasmā pana sappuriso sīlagandhena sabbāpi disā ajjhottharitvāva gacchati, tasmā “tassa gandho na paṭivātametī”ti na bhaṇitabbo. Tena vuttaṃ “paṭivātametī”ti. Vassikīti jātisumanā. Etesanti imesaṃ candanādīnaṃ gandhajātānaṃ gandhato sīlavantānaṃ sappurisānaṃ sīlagandhova anuttaro asadiso apaṭibhāgoti.

[AI翻译] 在这里，“花香不逆风飘送”（na pupphagandho paṭivātameti）：在三十三天界，有一棵名叫“波利质多罗”（Paricchattaka）的树，其长宽各有一百由旬。其花的光芒可达五十由旬，香气可达一百由旬，但那香气也只能顺风飘送，逆风时连八指宽的距离都无法飘散。即使是这样的花香，也“不逆风飘送”。“檀香”（Candanaṃ）指的是檀香的香气。“多伽罗香与茉莉花香”（Tagaramallikā vā ti）也是指这些香气。即使是木质香中最好的红檀香、多伽罗香和茉莉花香，也只能顺风飘散，不能逆风。而“贤善之人的香气”（Satañca gandho ti）是指佛陀、辟支佛和圣弟子的戒德之香，则能逆风飘送。“为什么呢？”（Kiṃ kāraṇā?）因为“贤善之人（的香气）飘送所有方向”（Sabbā disā sappuriso pavāyati）。因为贤善之人以其戒德之香遍满所有方向而行，所以不应说“他的香气不能逆风飘送”。因此才说“逆风飘送”（paṭivātametī）。“茉莉”（Vassikī ti）指的是素馨花（Jātisumanā，即一种茉莉）。“在这些香气种类中”（Etesaṃ ti）是指，相对于这些檀香等香气而言，具戒贤善之人的戒德之香（sīlagandho）是无上的（anuttaro）、无可比拟的（asadiso）、无与伦比的（apaṭibhāgo）。

说法结束时，许多人证得了须陀洹果等道果。这次说法对大众非常有益。

阿难尊者疑问的故事第九则（终）。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/4. Pupphavagga 华品 (Dhp 4, 44-59)”

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【经名】 4.10 Mahākassapattherapiṇḍapātadinnavatthu 帝释供养大迦叶尊者 (Dhp 4.10, 56)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

56.

Appamatto ayaṃ gandho, yvāyaṃ tagaracandanaṃ [yāyaṃ tagaracandanī (sī. syā. kaṃ. pī.)];

Yo ca sīlavataṃ gandho, vāti devesu uttamo.

☸---------------------------------------------------------------------

五六 多伽罗香和檀香，这种香气是微少的；而持戒者的香气，才是最上的，能在诸天中飘送。

☸.....................................................................

帝释供养大迦叶尊者

多伽罗香和檀香的香气微弱，

戒香最佳，甚至香飘诸天。 (偈 56)

大迦叶尊者出（灭尽）定后，到王舍城的贫民区去化缘。他化缘的目的是希望提供机会给一位穷人，让他能够经由供养出家人而获得大功德。这时候，帝释也期望能够供养大迦叶尊者，就与妻子乔装成贫苦的老纺织匠，到王舍城来。当大迦叶尊者到达他们家门口时，他就用饭和咖喱装满大迦叶尊者的钵。当大迦叶尊者闻到咖喱的香味时，他明白供养的人不是凡人，而是帝释本人。帝释因此承认自己的身份，并且告诉大迦叶尊者，说自己也很可怜，因为没有供养任何人的机会。说完话后，他向大迦叶尊者礼敬，然后夫妻两人就离开了。

这时候，佛陀在精舍里看见帝释夫妇两人离去，就告诉众多弟子有关帝释供养大迦叶比丘的事。弟子们想不出来，帝释怎么会知道大迦叶尊者出定，而且知道这正是供养大迦叶的好机会？他们因此向佛陀请教。

“像大迦叶比丘这样有德行的人，名声四处远播，甚至天神也知道。也因此，帝释亲自前来礼敬。”佛陀如是回答。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

10. Mahākassapattherapiṇḍapātadinnavatthu

Appamattoayaṃ gandhoti imaṃ dhammadesanaṃ satthā veḷuvane viharanto mahākassapattherassa piṇḍapātadānaṃ ārabbha kathesi.

[AI翻译]

Ekasmiñhi divase thero sattāhaccayena nirodhā vuṭṭhāya “rājagahe sapadānaṃ piṇḍāya carissāmī”ti nikkhami. Tasmiṃ pana samaye sakkassa devarañño paricārikā kakuṭapādiniyo pañcasatā accharāyo “therassa piṇḍapātaṃ dassāmā”ti ussāhajātā pañca piṇḍapātasatāni sajjetvā ādāya antarāmagge ṭhatvā, “bhante, imaṃ piṇḍapātaṃ gaṇhatha, saṅgahaṃ no karothā”ti vadiṃsu. “Gacchatha tumhe, ahaṃ duggatānaṃ saṅgahaṃ karissāmī”ti. “Bhante, mā no nāsetha, saṅgahaṃ no karothā”ti. Thero ñatvā puna paṭikkhipitvā punapi apagantuṃ anicchamānā yācantiyo “attano pamāṇaṃ na jānātha, apagacchathā”ti accharaṃ pahari. Tā therassa accharasaddaṃ sutvā santhambhitvā sammukhā ṭhātuṃ asakkontiyo palāyitvā devalokameva gantvā, sakkena “kahaṃ gatātthā”ti puṭṭhā, “‘samāpattito vuṭṭhitassa therassa piṇḍapātaṃ dassāmā’ti gatāmhā, devā”ti. “Dinno pana vā”ti? “Gaṇhituṃ na icchatī”ti. “Kiṃ kathesī”ti? “‘Duggatānaṃ saṅgahaṃ karissāmī’ti āha, devā”ti. “Tumhe kenākārena gatā”ti. “Imināva, devā”ti. Sakko “tumhādisiyo therassa piṇḍapātaṃ kiṃ dassantī”ti sayaṃ dātukāmo hutvā, jarājiṇṇo mahallako khaṇḍadanto palitakeso otaggasarīro mahallakatanta vāyo hutvā sujampi devadhītaraṃ tathārūpameva mahallikaṃ katvā ekaṃ pesakāravīthiṃ māpetvā tantaṃ pasārento acchi.

Theropi “duggatānaṃ saṅgahaṃ karissāmī”ti nagarābhimukho gacchanto bahinagare eva taṃ vīthiṃ disvā olokento dve jane addasa. Tasmiṃ khaṇe sakko tantaṃ pasāreti, sujā tasaraṃ vaṭṭeti. Thero cintesi – “ime mahallakakālepi kammaṃ karontiyeva imasmiṃ nagare imehi duggatatarā natthi maññe, imehi dinnaṃ uḷuṅkamattampi sākamattampi gahetvā imesaṃ saṅgahaṃ karissāmī”ti. So tesaṃ gehābhimukho ahosi. Sakko taṃ āgacchantaṃ disvā sujaṃ āha – “bhadde, mayhaṃ ayyo ito āgacchati, tvaṃ apassantī viya tuṇhī hutvā nisīda, khaṇena theraṃ vañcetvā piṇḍapātaṃ dassāmā”ti. Thero āgantvā gehadvāre aṭṭhāsi. Tepi apassantā viya attano kammameva karontā thokaṃ āgamiṃsu.

Atha sakko “gehadvāre eko thero viya ṭhito, upadhārehi tāvā”ti āha. “Gantvā upadhāretha, sāmī”ti. So gehā nikkhamitvā theraṃ pañcapatiṭṭhitena vanditvā ubhohi hatthehi jaṇṇukāni olambitvā nitthunanto uṭṭhāya “kataro thero nu kho ayyo”ti thokaṃ osakkitvā “akkhīni me dhūmāyantī”ti vatvā nalāṭe hatthaṃ ṭhapetvā uddhaṃ oloketvā “aho dukkhaṃ, ayyo no mahākassapatthero cirassaṃ me kuṭidvāraṃ āgato, atthi nu kho kiñci gehe”ti āha. Sujā thokaṃ ākulaṃ viya hutvā “atthi, sāmī”ti paṭivacanaṃ adāsi. Sakko, “bhante, lūkhaṃ vā paṇītaṃ vāti acintetvā saṅgahaṃ no karothā”ti pattaṃ gaṇhi. Thero “etehi dinnaṃ sākaṃ vā hotu kuṇḍakamuṭṭhi vā, saṅgahaṃ nesaṃ karissāmī”ti pattaṃ adāsi. So antogharaṃ pavisitvā ghaṭiodanaṃ nāma ghaṭiyā uddharitvā pattaṃ pūretvā therassa hatthe ṭhapesi. So ahosi piṇḍapāto anekasūpabyañjano, sakalaṃ rājagahanagaraṃ gandhena ajjhotthari.

Tadā thero cintesi – “ayaṃ puriso appesakkho, piṇḍapāto mahesakkho, sakkassa bhojanasadiso, ko nu kho eso”ti. Atha naṃ “sakko”ti ñatvā āha – “bhāriyaṃ te kammaṃ kataṃ duggatānaṃ sampattiṃ vilumpantena, ajja mayhaṃ dānaṃ datvā kocideva duggato senāpatiṭṭhānaṃ vā seṭṭhiṭṭhānaṃ vā labheyyā”ti. “Mayā duggatataro natthi, bhante”ti. “Kiṃ kāraṇā tvaṃ duggato devaloke rajjasiriṃ anubhavanto”ti? “Bhante, evaṃ nāmetaṃ, mayā pana anuppanne buddhe kalyāṇakammaṃ kataṃ, buddhuppāde vattamāne kalyāṇakammaṃ katvā cūḷarathadevaputto mahārathadevaputto anekavaṇṇadevaputtoti ime tayo samānadevaputtā mama āsannaṭṭhāne nibbattā, mayā tejavantatarā. Ahañhi tesu devaputtesu ‘nakkhattaṃ kīḷissāmā’ti paricārikāyo gahetvā antaravīthiṃ otiṇṇesu palāyitvā gehaṃ pavisāmi. Tesañhi sarīrato tejo mama sarīraṃ ottharati, mama sarīrato tejo tesaṃ sarīraṃ na ottharati, ‘ko mayā duggatataro, bhante’ti. ‘Evaṃ santepi ito paṭṭhāya mayhaṃ mā evaṃ vañcetvā dānamadāsī’”ti. “Vañcetvā tumhākaṃ dāne dinne mayhaṃ kusalaṃ atthi, na atthī”ti? “Atthāvuso”ti. “Evaṃ sante kusalakammakaraṇaṃ nāma mayhaṃ bhāro, bhante”ti. So evaṃ vatvā theraṃ vanditvā sujaṃ gahetvā theraṃ padakkhiṇaṃ katvā vehāsaṃ abbhuggantvā “aho dānaṃ paramadānaṃ kassape suppatiṭṭhitan”ti udānaṃ udānesi. Tena vuttaṃ –

“Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā mahākassapo pippaliguhāyaṃ viharati, sattāhaṃ ekapallaṅkena nisinno hoti aññataraṃ samādhiṃ samāpajjitvā. Atha kho āyasmā mahākassapo tassa sattāhassa accayena tamhā samādhimhā vuṭṭhāsi. Atha kho āyasmato mahākassapassa tamhā samādhimhā vuṭṭhitassa etadahosi – “yaṃnūnāhaṃ rājagahaṃ piṇḍāya paviseyyan”ti.

“Tena kho pana samayena pañcamattāni devatāsatāni ussukkaṃ āpannāni honti āyasmato mahākassapassa piṇḍapātapaṭilābhāya. Atha kho āyasmā mahākassapo tāni pañcamattāni devatāsatāni paṭikkhipitvā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi.

“Tena kho pana samayena sakko devānamindo āyasmato mahākassapassa piṇḍapātaṃ dātukāmo hoti. Pesakāravaṇṇaṃ abhinimminitvā tantaṃ vināti, sujā asurakaññā tasaraṃ pūreti. Atha kho āyasmā mahākassapo rājagahe sapadānaṃ piṇḍāya caramāno yena sakkassa devānamindassa nivesanaṃ tenupasaṅkami, addasā kho sakko devānamindo āyasmantaṃ mahākassapaṃ dūratova āgacchantaṃ, disvā gharā nikkhamitvā paccuggantvā hatthato pattaṃ gahetvā gharaṃ pavisitvā ghaṭiyā odanaṃ uddharitvā pattaṃ pūretvā āyasmato mahākassapassa adāsi. So ahosi piṇḍapāto anekasūpo anekabyañjano anekarasabyañjano. Atha kho āyasmato mahākassapassa etadahosi – ‘ko nu kho ayaṃ satto, yassāyaṃ evarūpo iddhānubhāvo’ti. Atha kho āyasmato mahākassapassa etadahosi – ‘sakko kho ayaṃ devānamindo’ti viditvā sakkaṃ devānamindaṃ etadavoca – ‘kataṃ kho te idaṃ, kosiya, mā punapi evarūpamakāsī’”ti. “Amhākampi, bhante kassapa, puññena attho, amhākampi puññena karaṇīyan”ti.

“Atha kho sakko devānamindo āyasmantaṃ mahākassapaṃ abhivādetvā padakkhiṇaṃ katvā vehāsaṃ abbhuggantvā ākāse antalikkhe tikkhattuṃ udānaṃ udānesi – ‘aho dānaṃ paramadānaṃ kassape suppatiṭṭhitaṃ, aho dānaṃ paramadānaṃ kassape suppatiṭṭhitaṃ, aho dānaṃ paramadānaṃ kassape suppatiṭṭhitan’”ti (udā. 27).

Atha kho bhagavā vihāre ṭhito eva tassa taṃ saddaṃ sutvā bhikkhū āmantetvā – “passatha , bhikkhave, sakkaṃ devānamindaṃ udānaṃ udānetvā ākāsena gacchantan”ti āha. “Kiṃ pana tena kataṃ, bhante”ti? “Vañcetvā tena mayhaṃ puttassa kassapassa piṇḍapāto dinno, taṃ datvā tuṭṭhamānaso udānaṃ udānento gacchatī”ti. “Therassa piṇḍapātaṃ dātuṃ vaṭṭatī”ti kathaṃ, bhante, tena ñātanti. “Bhikkhave, mama puttena sadisaṃ nāma piṇḍapātikaṃ devāpi manussāpi pihayantīti vatvā sayampi udānaṃ udāne”si. Sutte pana etthakameva āgataṃ –

“Assosi kho bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya sakkassa devānamindassa vehāsaṃ abbhuggantvā ākāse antalikkhe tikkhattuṃ udānaṃ udānentassa “aho dānaṃ paramadānaṃ kassape suppatiṭṭhitaṃ, aho dānaṃ paramadānaṃ kassape suppatiṭṭhitaṃ, aho dānaṃ paramadānaṃ kassape suppatiṭṭhitan”ti (udā. 27).

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Piṇḍapātikassa bhikkhuno,

Attabharassa anaññaposino;

Devā pihayanti tādino,

Upasantassa sadā satīmato”ti. (udā. 27);

Imañca pana udānaṃ udānetvā, “bhikkhave, sakko devānamindo mama puttassa sīlagandhena āgantvā piṇḍapātaṃ adāsī”ti vatvā imaṃ gāthamāha –

[AI翻译] 有一天，长老（大迦叶）经过七天后从灭尽定中起来，心想：“我要去王舍城次第乞食。”就在那时，天帝释的五百位名叫迦俱吒足（Kakuṭapādinī）的侍女天女们，生起热忱，想要供养长老食物。她们准备了五百份食物，拿着站在路中间说：“尊者，请接受这份食物，请摄受我们。”（长老回答：）“你们去吧，我要摄受贫困的人。”“尊者，请不要毁掉我们的（善业），请摄受我们。”长老知道后，再次拒绝了她们。她们不愿离去，继续乞求，长老便弹指发出声音，说：“你们不知道自己的分寸，离开吧！”她们听到长老弹指的声音，呆立在那里，不敢站在面前，逃回了天界。帝释问她们：“你们去哪里了？”她们回答：“天主，我们去供养刚从定中出来的长老食物。”“那么，供养了吗？”“他不愿意接受。”“他说了什么？”“天主，他说‘我要摄受贫困的人’。”“你们是以什么形象去的？”“就是这样（天女的形象）去的，天主。”帝释心想：“像你们这样的人怎么能供养长老食物呢？”他自己想要布施，于是变成了一个年老、衰弱、牙齿脱落、头发花白、身体佝偻的老织布工，也把他的妻子苏佳（Sujā）天女变成了同样的老妇人，幻化出一条织工街，（在那里）铺开经线。

长老也想着“我要摄受贫困的人”，向城里走去，在城外就看到了那条街，看见了两个人。那时，帝释正在铺开经线，苏佳正在捻线轴。长老心想：“这些人即使在年老的时候也还在工作，想必在这城里没有比他们更贫困的人了。即使他们只给我一勺粥或一点蔬菜，我也要接受，摄受他们。”于是他朝着他们的住所走去。帝释看见他走来，对苏佳说：“贤妻，我的尊者从这边来了。你假装没看见，默默坐着。一会儿我们骗过长老，供养他食物。”长老来到门前站立。他们也假装没看见，继续做着自己的工作，稍微走近了一些。

然后帝释说：“门口好像站着一位长老，你去看一下。”“夫君，您去看一下吧。”他走出屋子，以五体投地的方式顶礼长老，用双手抱着膝盖呻吟着站起来，稍微退后一点说：“这位尊者是谁呢？”然后说：“我的眼睛冒烟了。”用手放在额头上向上看，说道：“哎呀，真不幸！我们的尊者大迦叶长老，好久才来到我的茅舍门口。家里有什么东西吗？”苏佳有点慌乱地回答说：“有的，夫君。”帝释（对长老）说：“尊者，请不要考虑（食物是）粗劣还是精美，请摄受我们。”便接过了钵。长老心想：“即使他们给的是蔬菜或是米糠团，我也要摄受他们。”便递出了钵。他走进屋内，从一个叫“伽提”（ghaṭi）的容器中取出米饭，装满了钵，放在长老手中。那钵食物有许多种汤和菜肴，香气弥漫了整个王舍城。

那时长老心想：“这个人（看起来）威力不大，但这食物却有大威力，如同帝释的食物。这到底是谁呢？”于是他认出是帝释，便说：“你做了严重的事，抢夺了穷人的福报！今天若有某个穷人供养我，或许就能获得将军或富翁的地位。”“尊者，没有比我更贫困的了。”“你享受着天界的王权，怎么会贫困呢？”“尊者，确实如此。但是，我在佛陀未出世时造了善业。（现在）佛陀出世期间，造善业的小车天子（Cūḷarathadevaputta）、大车天子（Mahārathadevaputta）、杂色天子（Anekavaṇṇadevaputta）这三位同等的天子，都投生在我附近，比我更有威力。当那些天子带着侍从下到街道中间说‘我们要玩星宿游戏’时，我就逃回家里。因为他们的身光会覆盖我的身体，而我的身光却不能覆盖他们的身体。‘尊者，还有谁比我更贫困呢？’”“即使如此，从今以后，不要再这样欺骗我来布施了。”“欺骗您而作布施，我是否有功德呢？”“有的，贤友。”“既然如此，尊者，行善业就是我的责任。”他这样说完，顶礼长老，带着苏佳右绕长老，飞升到空中，发出了感叹：“啊，布施！最殊胜的布施，善施于迦叶！”因此经中记载：

“一时，世尊住在王舍城的竹林精舍，迦兰陀迦园。那时，具寿大迦叶住在毕钵离洞窟（Pippaliguhā），以一种结跏趺坐的姿势静坐了七天，进入了某种禅定。七天过后，具寿大迦叶从那禅定中出定。从禅定中出定后，具寿大迦叶心想：‘我应该去王舍城乞食。’

那时，大约有五百位天神急切地想要获得供养具寿大迦叶食物的机会。于是，具寿大迦叶拒绝了那五百位天神，在上午时分，穿好衣，持钵进入王舍城乞食。

那时，天帝释想要供养具寿大迦叶食物。他化作织布工的形象，正在织布；苏佳·阿修罗女（Sujā Asurakaññā）正在给线轴上丝。那时，具寿大迦叶在王舍城次第乞食，来到了天帝释的住所。天帝释远远看见具寿大迦叶走来，便从家里出来迎接，从（长老）手中接过钵，进入家中，从瓦罐（ghaṭi）中取出米饭，装满钵，递给具寿大迦叶。那钵食物有许多种汤、许多种菜肴、许多种味道的菜肴。那时，具寿大迦叶心想：‘这是哪个有情众生，竟有如此的神通威力？’接着，具寿大迦叶想到：‘这一定是天帝释。’知道后，他对天帝释说：‘㤭尸迦（Kosiya，帝释的姓氏），你做了这件事，以后不要再做这样的事了。’‘尊者迦叶，我们也需要福德，我们也需要做福德之事啊。’

于是，天帝释顶礼具寿大迦叶，右绕（长老），飞升到空中，在虚空中三次发出感叹：‘啊，布施！最殊胜的布施，善施于迦叶！啊，布施！最殊胜的布施，善施于迦叶！啊，布施！最殊胜的布施，善施于迦叶！’”（自说经 Udā. 27）

那时，世尊在精舍中就听到了他的声音，便对比丘们说：“诸比丘，看！天帝释发出感叹后，正通过空中离去。”“尊者，他做了什么呢？”“他欺骗了我的儿子迦叶，供养了食物。布施之后，他心满意足地发出感叹离去了。”“尊者，他是怎么知道应该供养长老食物的呢？”“诸比丘，像我儿子这样的乞食者，天神和人类都羡慕。”说完，世尊自己也发出了感叹。但在经文中只记载了这么多：

“世尊以清净、超人的天耳界，听到了天帝释飞升到空中，在虚空中三次发出感叹：‘啊，布施！最殊胜的布施，善施于迦叶！啊，布施！最殊胜的布施，善施于迦叶！啊，布施！最殊胜的布施，善施于迦叶！’”（自说经 Udā. 27）

了知此事后，世尊当时即说此自说偈：

“对于乞食的比丘，

自己维持生命，不依赖他人；

对于如是的（圣者），寂静常具念者，

诸天亦敬羡。”（自说经 Udā. 27）；

发出这感叹后，又说：“诸比丘，天帝释是因为我儿子的戒德之香而来供养食物的。”接着说了这首偈颂：

56.

“Appamatto ayaṃ gandho, yvāyaṃ tagaracandanaṃ;

Yo ca sīlavataṃ gandho, vāti devesu uttamo”ti.

[AI翻译]

Tattha appamattoti parittappamāṇo. Yo ca sīlavatanti yo pana sīlavantānaṃ sīlagandho, so tagaraṃ viya lohitacandanaṃ viya ca parittako na hoti, ativiya uḷāro vipphārito. Teneva kāraṇena vāti devesu uttamoti pavaro seṭṭho hutvā devesu ca manussesu ca sabbatthameva vāyati, ottharanto gacchatīti.

[AI翻译] 在这里，“微少”（appamatto ti）是指数量很少。“而持戒者的香气”（Yo ca sīlavatan ti）是指持戒者的戒德之香，它不像多伽罗香或红檀香那样微少，而是极为广大、散播开来。正是因为这个原因，“能在诸天中飘送为最上”（vāti devesu uttamo ti）是指，（戒德之香）成为最殊胜、最卓越的，在天界和人间，在所有地方都能飘送、弥漫开去。

说法结束时，许多人证得了须陀洹果等道果。这次说法对大众非常有益。

大迦叶尊者接受供养的故事第十则（终）。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/4. Pupphavagga 华品 (Dhp 4, 44-59)”

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【经名】 4.11 Godhikattheraparinibbānavatthu 自杀时证得圣果 (Dhp 4.11, 57)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

57.

Tesaṃ sampannasīlānaṃ, appamādavihārinaṃ;

Sammadaññā vimuttānaṃ, māro maggaṃ na vindati.

☸---------------------------------------------------------------------

五七 对于那些具足戒行、安住于不放逸、通过正慧而解脱的人，魔罗找不到（他们的）去路。

☸.....................................................................

自杀时证得圣果

魔波旬不知持戒严谨、不放逸、智慧解脱的人往生何处。 (偈 57)

乔迪迦尊者（Godhika）有次在摩揭陀国仙人崛山（Isigili）边精进修习清净（禅定）和止观，正当他证得暂时心解脱（禅定）时，却生病了，而影响他的修行。尽管如此，他仍然努力修行，但每次有所进步时，都被疾病摧毁（从禅定中退失）。这种情况前前后后发生六次。最后，他决心要证阿罗汉果，即使因此丧生，也在所不惜。下定决心后，他毫不休息地精进修行，最后甚至决定自杀（此处指乔迪迦尊者已断除所有贪爱，证阿罗汉果后，世俗观念已不适用），以苦痛作为观想的对象。他就用刀割自己的喉咙。这时他全心观苦，心无旁骛而在逝世前证得阿罗汉果。虽然苦痛降临时难以集中意志，但他却表现出超强的决心和意志。

魔波旬知道乔迪迦入灭后，想知道他究竟往生何处。但遍寻不着，他就化身成年轻人，前去请教佛陀。

佛陀说：“明白乔迪迦往生何处对你没有任何意义。他已经究竟解脱精神烦恼，证得阿罗汉果，不再轮回了。魔波旬！你的能力不足以知道阿罗汉入灭后往生何处。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

11. Godhikattheraparinibbānavatthu

Tesaṃsampannasīlānanti imaṃ dhammadesanaṃ satthā rājagahaṃ upanissāya veḷuvane viharanto godhikattherassa parinibbānaṃ ārabbha kathesi.

[AI翻译]

So hi āyasmā isigilipasse kāḷasilāyaṃ viharanto appamatto ātāpī pahitatto sāmāyikaṃ cetovimuttiṃ phusitvā ekassa anussāyikassa rogassa vasena tato parihāyi. So dutiyampi tatiyampi chakkhattuṃ jhānaṃ nibbattetvā parihīno, sattame vāre uppādetvā cintesi – “ahaṃ chakkhattuṃ jhānā parihīno, parihīnajjhānassa kho pana aniyatā gati, idāneva satthaṃ āharissāmī”ti kesoropanasatthakaṃ gahetvā galanāḷiṃ chindituṃ pañcake nipajji. Māro tassa cittaṃ ñatvā “ayaṃ bhikkhu satthaṃ āharitukāmo, satthaṃ āharantā kho pana jīvite nirapekkhā honti, te vipassanaṃ paṭṭhapetvā arahattampi pāpuṇanti, sacāhaṃ etaṃ vāressāmi, na me vacanaṃ karissati, satthāraṃ vārāpessāmī”ti aññātakavesena satthāraṃ upasaṅkamitvā evamāha –

“Mahāvīra mahāpañña, iddhiyā yasasā jalaṃ;

Sabbaverabhayātīta, pāde vandāmi cakkhuma.

“Sāvako te mahāvīra, maraṇaṃ maraṇābhibhū;

Ākaṅkhati cetayati, taṃ nisedha jutindhara.

“Kathañhi bhagavā tuyhaṃ, sāvako sāsane rato;

Appattamānaso sekkho, kālaṃ kayirā jane sutā”ti. (saṃ. ni. 1.159);

Tasmiṃ khaṇe therena satthaṃ āharitaṃ hoti. Satthā “māro ayan”ti viditvā imaṃ gāthamāha –

“Evañhi dhīrā kubbanti, nāvakaṅkhanti jīvitaṃ;

Samūlaṃ taṇhamabbuyha, godhiko parinibbuto”ti. (saṃ. ni. 1.159);

Atha kho bhagavā sambahulehi bhikkhūhi saddhiṃ therassa satthaṃ āharitvā nipannaṭṭhānaṃ agamāsi. Tasmiṃ khaṇe māro pāpimā “kattha nu kho imassa paṭisandhiviññāṇaṃ patiṭṭhitan”ti dhūmarāsi viya timirapuñjo viya ca hutvā sabbadisāsu therassa viññāṇaṃ samanvesati. Bhagavā taṃ dhūmatimirabhāvaṃ bhikkhūnaṃ dassetvā “eso kho, bhikkhave, māro pāpimā godhikassa kulaputtassa viññāṇaṃ samanvesati ‘kattha godhikassa kulaputtassa viññāṇaṃ patiṭṭhitan’ti. Apatiṭṭhitena ca, bhikkhave, viññāṇena godhiko kulaputto parinibbuto”ti āha. Māropi tassa viññāṇaṭṭhānaṃ daṭṭhuṃ asakkonto kumārakavaṇṇo hutvā beluvapaṇḍuvīṇaṃ ādāya satthāraṃ upasaṅkamitvā pucchi –

“Uddhaṃ adho ca tiriyaṃ, disā anudisā svahaṃ;

Anvesaṃ nādhigacchāmi, godhiko so kuhiṃ gato”ti. (saṃ. ni. 1.159);

Atha naṃ satthā āha –

“Yo dhīro dhitisampanno, jhāyī jhānarato sadā;

Ahorattaṃ anuyuñjaṃ, jīvitaṃ anikāmayaṃ.

“Jetvāna maccuno senaṃ, anāgantvā punabbhavaṃ;

Samūlaṃ taṇhamabbuyha, godhiko parinibbuto”ti. (saṃ. ni. 1.159);

Evaṃ vutte māro pāpimā bhagavantaṃ gāthāya ajjhabhāsi –

“Tassa sokaparetassa, vīṇā kacchā abhassatha;

Tato so dummano yakkho, tatthevantaradhāyathā”ti. (saṃ. ni. 1.159);

Satthāpi “kiṃ te, pāpima, godhikassa kulaputtassa nibbattaṭṭhānena? Tassa hi nibbattaṭṭhānaṃ tumhādisānaṃ satampi sahassampi daṭṭhuṃ na sakkotī”ti vatvā imaṃ gāthamāha –

[AI翻译] 那位具寿者（乔迪迦）住在仙人崛山（Isigili）旁的黑石山（Kāḷasilā），不放逸、精勤、勇猛，证得了暂时的心解脱（指禅定），但因为一种宿疾（反复发作的疾病），从禅定中退失了。他第二次、第三次，乃至第六次生起禅定后都退失了。第七次生起禅定后，他想：“我已经六次从禅定中退失了。从禅定中退失的人，去处是不确定的。我现在就拿刀（自尽）吧。”于是他拿起剃刀，躺在床上准备割断喉管。魔罗知道他的想法，心想：“这位比丘想要拿刀自尽。拿刀自尽的人，对生命已无眷恋，他们可能会建立起内观（vipassanā），甚至证得阿罗汉果。如果我去阻止他，他不会听我的话。我要去让世尊阻止他。”于是魔罗化作一个陌生人的样子，来到世尊面前，这样说道：

“大雄（Mahāvīra）大智者（Mahāpañña），以神通（iddhi）和声誉（yasa）而炽盛；

超越一切怨敌与怖畏者，具眼者（Cakkhumā），我顶礼您的双足。

大雄，您的弟子，征服死亡者（Maraṇābhibhū），

他希求、意欲死亡，光辉者（Jutindhara），请阻止他。

世尊，您的弟子，乐于教法者，

为何有学（sekha），心意未达（阿罗汉果），就在世间闻名（的情况下）死去呢？”（相应部 1.159）

就在那一刻，长老已经拿刀自尽了。世尊知道“这是魔罗”，便说了这首偈颂：

“贤者（dhīra）就是这样做，他们不希求生命；

根除渴爱（taṇhā）后，乔迪迦已般涅槃。”（相应部 1.159）

然后，世尊与众多比丘一起，前往长老拿刀自尽后躺卧的地方。那时，恶魔（pāpimā）魔罗，如同烟雾、如同黑暗一般，在所有方向寻找长老的结生识（paṭisandhiviññāṇa），想知道：“他的结生识停留在哪里呢？”世尊向比丘们指示那烟雾和黑暗的状态，说道：“诸比丘，那是恶魔魔罗在寻找乔迪迦善男子的识，想知道‘乔迪迦善男子的识停留在哪里？’然而，诸比丘，乔迪迦善男子是以无所住立（apatiṭṭhitena）的识而般涅槃的。”魔罗也无法看到他的识的处所，于是化作童子模样，拿着一把黄木（beluva）琵琶（vīṇā），来到世尊面前问道：

“向上、向下和横向，所有正方和四维，

我四处寻找却找不到，那乔迪迦去哪里了？”（相应部 1.159）

于是世尊对他说：

“贤者（dhīro）具足精进（dhitisampanno），常习禅定（jhāyī），乐于禅那（jhānarato）；

日夜勤修，不恋生命。

战胜死魔（Maccu）军，不再受后有（punabbhava）；

根除渴爱（taṇhā）后，乔迪迦已般涅槃。”（相应部 1.159）

这样说完后，恶魔魔罗以偈颂对世尊说：

“那被忧伤所困扰者（指魔罗），琵琶从腋下掉落；

于是那忧恼的夜叉（yakkha），就在那里消失了。”（相应部 1.159）

世尊也说：“恶魔，乔迪迦善男子的出生地与你何干？他的出生地，像你这样的人，即使有百个、千个，也无法看见。”说完，诵出这首偈颂：

57.

“Tesaṃ sampannasīlānaṃ, appamādavihārinaṃ;

Sammadaññā vimuttānaṃ, māro maggaṃ na vindatī”ti.

[AI翻译]

Tattha tesanti yathā appatiṭṭhitena viññāṇena godhiko kulaputto parinibbuto, ye ca evaṃ parinibbāyanti, tesaṃ sampannasīlānanti paripuṇṇasīlānaṃ. Appamādavihārinanti satiavippavāsasaṅkhātena appamādena viharantānaṃ. Sammadaññā vimuttānanti hetunā ñāyena kāraṇena jānitvā “tadaṅgavimuttiyā, vikkhambhanavimuttiyā, samucchedavimuttiyā, paṭippassaddhivimuttiyā, nissaraṇavimuttiyā”ti imāhi pañcahi vimuttīhi vimuttānaṃ. Māro maggaṃ na vindatīti evarūpānaṃ mahākhīṇāsavānaṃ sabbathāmena maggantopi māro gatamaggaṃ na vindati na labhati na passatīti.

[AI翻译] 在这里，“对于那些”（tesan ti）是指，正如乔迪迦（Godhika）善男子以无所住立的识而般涅槃，以及所有像这样般涅槃的人。“具足戒行的”（sampannasīlānan ti）是指戒行圆满的人。“安住于不放逸”（Appamādavihārinan ti）是指通过保持正念不失（satiavippavāsa）这种不放逸而安住的人。“通过正慧而解脱的”（Sammadaññā vimuttānan ti）是指通过因、理、缘而了知后，以“支分舍断解脱”（tadaṅgavimutti）、“镇伏解脱”（vikkhambhanavimutti）、“正断解脱”（samucchedavimutti）、“安息解脱”（paṭippassaddhivimutti）、“出离解脱”（nissaraṇavimutti）这五种解脱而解脱的人。“魔罗找不到（他们的）去路”（Māro maggaṃ na vindatī ti）是指，对于这样的大漏尽阿罗汉，即使魔罗用尽全力去寻找，也找不到、得不到、看不见他们所去的道路。

说法结束时，许多人证得了须陀洹果等道果。这次说法对大众非常有益。

乔迪迦尊者般涅槃的故事第十一则（终）。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/4. Pupphavagga 华品 (Dhp 4, 44-59)”

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【经名】 4.12 Garahadinnavatthu 供养智者测试智慧 (Dhp 4.12, 58-59)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

58.

Yathā saṅkāraṭhānasmiṃ [saṅkāradhānasmiṃ (sī. syā. kaṃ. pī.)], ujjhitasmiṃ mahāpathe;

Padumaṃ tattha jāyetha, sucigandhaṃ manoramaṃ.

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五八 譬如在垃圾堆，被丢弃在大道旁，那里却能生长莲花，清净芬芳，令人愉悦。

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供养智者，测试其智慧

如同美丽馨香的莲花，可以在路边的废土堆中绽放， (偈 58)

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59.

Evaṃ saṅkārabhūtesu, andhabhūte [andhībhūte (ka.)] puthujjane;

Atirocati paññāya, sammāsambuddhasāvako.

Pupphavaggo catuttho niṭṭhito.

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五九 像这样，在如垃圾般的、盲目的凡夫之中，正自觉者的弟子，以智慧（的光辉）而超越照耀。

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究竟圣者的弟子，以智慧照耀无明众生（如同莲花虽生于污泥，其信、进、念、定、慧等德性却能清净显现）。 (偈 59)

舍卫城的西利古塔（Sirigutta）和伽拉哈丁纳（Garahadinna）是好朋友。西利古塔是佛陀的信徒，伽拉哈丁纳则是裸行外道（尼犍子，即耆那教）的信徒。尼犍子一直敌视佛陀。伽拉哈丁纳在尼犍子的怂恿之下经常向西利古塔说：“跟随乔达摩（佛陀）有什么好处？来吧！追随我的师父吧！”听多了，西利古塔就反问他：“你的师父究竟有什么能力？”伽拉哈丁纳回答说：他的师父们无所不知，智慧具足，知道过去、现在和未来，并且洞悉别人的心念。西利古塔就邀请他们到家中来接受供养。

西利古塔想测试尼犍子是否真的能知过去、现在与未来，并具有他心通。所以事先挖了既深且长的壕沟，并在其中填满污秽物，座位也不怀好意地预先安排在壕沟上。同时，准备了很多用布片和香蕉皮覆盖的瓮，让人误认其中装满米饭和咖喱。尼犍子来他家的时候，他要他们依序进入，并站在个人的位子上，然后同时坐下。这时候，脆弱的绳子应声而断，所有的尼犍子都掉落污秽的壕沟中。西利古塔就嘲笑他们：“如果你们真的能知道过去、现在和未来，怎么会不知道别人的心念呢？”所有的尼犍子都又惊吓又尴尬地落荒而走。

事情发生后，伽拉哈丁纳自然对西利古塔十分愤怒，好一阵子两人互不言语。后来他决定回敬西利古塔。有一天他假装怒气已消，请西利古塔代为邀请佛陀和众多比丘前来接受供养。西利古塔就去邀请佛陀，他向佛陀报告自己曾经“款待”尼犍子的经过，他也表示很担忧这次的供养可能是伽拉哈丁纳的报复，所以他请佛陀审慎考虑是否要前去接受供养。

但是佛陀透过神通，预知西利古塔和伽拉哈丁纳都将证得初果，所以就接受邀请。伽拉哈丁纳也挖了填满煤炭的壕沟，并用席垫覆盖。第二天，佛陀和比丘们抵达伽拉哈丁纳的家。当佛陀踏上草垫时，草垫和煤炭奇迹般地消失了，而车轮大的莲花却大肆绽放，佛陀和比丘们就坐在莲花座上。

伽拉哈丁纳看见这种奇迹时，非常惊讶，他向西利古塔说：“好兄弟！帮帮我吧！由于报复的欲望，我已经犯了大错，我邪恶的陷阱并没有影响到佛陀和众多比丘；我没有准备任何食物，厨房的锅子也是空空的，帮帮我吧！”

西利古塔要伽拉哈丁纳再到厨房看看。伽拉哈丁纳一到厨房，赫然发现所有的锅子都装满了食物。他惊讶不已，但也十分快乐，心情为之一宽，就用食物供养佛陀和比丘们。供养之后，佛陀就诵随喜偈，并且说：“无明众生缺乏智慧，所以无法领会佛法僧的殊胜，他们就像盲人。相反地，有智慧的人眼光锐利。”

佛陀接着次第说法，伽拉哈丁纳也专心听法，喜悦渐渐盈满身心。听完佛陀说法后，西利古塔和伽拉哈丁纳都证得初果。

从此以后，西利古塔和伽拉哈丁纳恢复友谊，同时积极护持佛陀和比丘们，并且捐献钱财来弘扬佛法。

回到祇树给孤独园时，比丘们纷纷议论莲花从煤炭壕沟绽放出来的事，佛陀说这种奇迹不是第一次发生，佛陀因此叙说《伽迪罗炭火本生谭》(Khadiraṅgāra Jātaka)。

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【Dhammapada-aṭṭhakathā 法句经义注】

12. Garahadinnavatthu

Yathāsaṅkāraṭṭhānasminti imaṃ dhammadesanaṃ satthā jetavane viharanto garahadinnaṃ nāma nigaṇṭhasāvakaṃ ārabbha kathesi.

[AI翻译]

Sāvatthiyañhi sirigutto ca garahadinno cāti dve sahāyakā ahesuṃ. Tesu sirigutto upāsako buddhasāvako, garahadinno nigaṇṭhasāvako . Taṃ nigaṇṭhā abhikkhaṇaṃ evaṃ vadanti – “tava sahāyakaṃ siriguttaṃ ‘kiṃ tvaṃ samaṇaṃ gotamaṃ upasaṅkamasi, tassa santike kiṃ labhissasī’ti vatvā yathā amhe upasaṅkamitvā amhākañca deyyadhammaṃ dassati, kiṃ evaṃ ovadituṃ na vaṭṭatī”ti. Garahadinno tesaṃ vacanaṃ sutvā abhikkhaṇaṃ gantvā ṭhitanisinnaṭṭhānādīsu siriguttaṃ evaṃ ovadati – “samma, kiṃ te samaṇena gotamena, taṃ upasaṅkamitvā kiṃ labhissasi, kiṃ te mama, ayye, upasaṅkamitvā tesaṃ dānaṃ dātuṃ na vaṭṭatī”ti? Sirigutto tassa kathaṃ sutvāpi bahū divase tuṇhī hutvā nibbijjitvā ekadivasaṃ, “samma, tvaṃ abhikkhaṇaṃ āgantvā maṃ ṭhitaṭṭhānādīsu evaṃ vadesi, ‘samaṇaṃ gotamaṃ upasaṅkamitvā kiṃ labhissasi, mama, ayye, upasaṅkamitvā tesaṃ dānaṃ dehī’ti, kathehi tāva me, tava, ayyā, kiṃ jānantī”ti? “‘Aho, sāmi, mā evaṃ vada, mama ayyānaṃ aññātaṃ nāma natthi, sabbaṃ atītānāgatapaccuppannaṃ sabbaṃ kāyavacīmanokammaṃ idaṃ bhavissati, idaṃ na bhavissatī’ti sabbaṃ bhabbābhabbaṃ jānantī”ti? “Evaṃ vadesī”ti. “Āma, vademī”ti. “Yadi evaṃ, atibhāriyaṃ te kataṃ, ettakaṃ kālaṃ mayhaṃ etamatthaṃ anācikkhantena, ajja mayā ayyānaṃ ñāṇānubhāvo ñāto, gaccha, samma, ayye, mama vacanena nimantehī”ti. So nigaṇṭhānaṃ santikaṃ gantvā te vanditvā “mayhaṃ sahāyako sirigutto svātanāya tumhe nimantetī”ti āha. “Siriguttena sāmaṃ tvaṃ vutto”ti? “Āma, ayyā”ti. Te haṭṭhatuṭṭhā hutvā “nipphannaṃ no kiccaṃ, siriguttassa amhesu pasannakālato paṭṭhāya kā nāma sampatti amhākaṃ na bhavissatī”ti vadiṃsu.

Siriguttassāpi mahantaṃ nivesanaṃ. So tasmiṃ dvinnaṃ gehānaṃ antare ubhato dīghaṃ āvāṭaṃ khaṇāpetvā gūthakalalassa pūrāpesi. Bahiāvāṭe dvīsu pariyantesu khāṇuke koṭṭāpetvā tesu rajjuyo bandhāpetvā āsanānaṃ purimapāde āvāṭassa purimapasse ṭhapāpetvā pacchimapāde rajjukesu ṭhapāpesi. “Evaṃ nisinnakāle evaṃ avaṃsirā patissantī”ti maññamāno yathā āvāṭo na paññāyati, evaṃ āsanānaṃ upari paccattharaṇāni dāpesi. Mahantā mahantā cāṭiyo ṭhapāpetvā kadalipaṇṇehi ca setapilotikāhi ca mukhāni bandhāpetvā tā tucchā eva gehassa pacchimabhāge bahi yāgubhattasitthasappitelamadhuphāṇitapūvacuṇṇamakkhitā katvā ṭhapāpesi. Garahadinno pātova tassa gharaṃ vegena gantvā, “ayyānaṃ sakkāro sajjito”ti pucchi. “Āma, samma, sajjito”ti. “Kahaṃ pana eso”ti. “Etāsu ettikāsu cāṭīsu yāgu, ettikāsu bhattaṃ, ettikāsu sappiphāṇitapūvādīni pūritāni, āsanāni paññattānī”ti. So “sādhū”ti vatvā gato tassa gatakāle pañcasatā nigaṇṭhā āgamiṃsu. Sirigutto gehā nikkhamitvā pañcapatiṭṭhitena nigaṇṭhe vanditvā tesaṃ purato añjaliṃ paggayha ṭhito evaṃ cintesi – “tumhe kira atītādibhedaṃ sabbaṃ jānātha, evaṃ tumhākaṃ upaṭṭhākena mayhaṃ kathitaṃ. Sace sabbaṃ tumhe jānātha, mayhaṃ gehaṃ mā pavisittha. Mama gehaṃ paviṭṭhānañhi vo neva yāgu atthi, na bhattādīni. Sace ajānitvā pavisissatha, gūthaāvāṭe vo pātetvā pothessāmī”ti evaṃ cintetvā purisānaṃ saññaṃ adāsi. Evaṃ tesaṃ nisīdanabhāvaṃ ñatvā pacchimapasse ṭhatvā āsanānaṃ upari paccattharaṇāni apaneyyātha, mā tāni asucinā makkhayiṃsūti.

Atha nigaṇṭhe “ito etha, bhante”ti āha. Nigaṇṭhā pavisitvā paññattāsanesu nisīdituṃ ārabhiṃsu. Atha ne manussā vadiṃsu – “āgametha, bhante, mā tāva nisīdathā”ti. “Kiṃ kāraṇā”ti? “Amhākaṃ gehaṃ paviṭṭhānaṃ ayyānaṃ vattaṃ ñatvā nisīdituṃ vaṭṭatī”ti. “Kiṃ kātuṃ vaṭṭati, āvuso”ti? “Attano attano pattāsanamūlesu ṭhatvā sabbepi ekappahāreneva nisīdituṃ vaṭṭatī”ti. Idaṃ kirassa adhippāyo – “ekasmiṃ āvāṭe patite ‘mā, āvuso, avasesā āsane nisīdantū’ti vattuṃ mā labhatū”ti. Te “sādhū”ti vatvā “imehi kathitakathaṃ amhehi kātuṃ vaṭṭatī”ti cintayiṃsu. Atha sabbe attano attano pattāsanamūle paṭipāṭiyā aṭṭhaṃsu. Atha ne, “bhante, khippaṃ ekappahāreneva nisīdathā”ti vatvā tesaṃ nisinnabhāvaṃ ñatvā āsanānaṃ upari paccattharaṇāni nīhariṃsu. Nigaṇṭhā ekappahāreneva nisinnā, rajjūnaṃ upari ṭhapitā āsanapādā bhaṭṭhā, nigaṇṭhā avaṃsirā āvāṭe patiṃsu. Sirigutto tesu patitesu dvāraṃ pidahitvā te uttiṇṇuttiṇṇe “atītānāgatapaccuppannaṃ kasmā na jānāthā”ti daṇḍehi pāthetvā “ettakaṃ etesaṃ vaṭṭissatī”ti dvāraṃ vivarāpesi. Te nikkhamitvā palāyituṃ ārabhiṃsu. Gamanamagge pana tesaṃ sudhāparikammakataṃ bhūmiṃ picchilaṃ kārāpesi. Te tattha asaṇṭhahitvā patite patite puna pothāpetvā “alaṃ ettakaṃ tumhākan”ti uyyojesi. Te “nāsitamhā tayā, nāsitamhā tayā”ti kandantā upaṭṭhākassa gehadvāraṃ agamaṃsu.

Garahadinno taṃ vippakāraṃ disvā kuddho “nāsitamhi siriguttena, hatthaṃ pasāretvā vandantānaṃ sadevake loke yathāruciyā dātuṃ samatthe nāma puññakkhettabhūte mama, ayye , pothāpetvā byasanaṃ pāpesī”ti rājakulaṃ gantvā tassa kahāpaṇasahassaṃ daṇḍaṃ kāresi. Athassa rājā sāsanaṃ pesesi. So gantvā rājānaṃ vanditvā, “deva, upaparikkhitvā daṇḍaṃ gaṇhatha, mā anupaparikkhitvā”ti āha. “Upaparikkhitvā gaṇhissāmī”ti. “Sādhu, devā”ti. “Tena hi gaṇhāhī”ti. Deva, mayhaṃ sahāyako nigaṇṭhasāvako maṃ upasaṅkamitvā ṭhitanisinnaṭṭhānādīsu abhiṇhaṃ evaṃ vadesi – “samma, kiṃ te samaṇena gotamena, taṃ upasaṅkamitvā kiṃ labhissasī”ti idaṃ ādiṃ katvā sirigutto sabbaṃ taṃ pavattiṃ ārocetvā “deva, sace imasmiṃ kāraṇe daṇḍaṃ gahetuṃ yuttaṃ, gaṇhathā”ti. Rājā garahadinnaṃ oloketvā “saccaṃ kira te evaṃ vuttan”ti āha. “Saccaṃ, devā”ti. Tvaṃ ettakampi ajānante satthāroti gahetvā vicaranto “sabbaṃ jānantī”ti kiṃ kāraṇā tathāgatasāvakassa kathesi. “Tayā āropitadaṇḍo tuyhameva hotū”ti evaṃ sveva daṇḍaṃ pāpito, tasseva kulūpakā pothetvā nīhaṭā.

So taṃ kujjhitvā tato paṭṭhāya aḍḍhamāsamattampi siriguttena saddhiṃ akathetvā cintesi – “evaṃ vicarituṃ mayhaṃ ayuttaṃ, etassa kulūpakānampi mayā byasanaṃ kātuṃ vaṭṭatī”ti siriguttaṃ upasaṅkamitvā āha – “sahāya siriguttā”ti. “Kiṃ, sammā”ti? “Ñātisuhajjānaṃ nāma kalahopi hoti vivādopi, kiṃ tvaṃ kiñci na kathesi, kasmā evaṃ karosī”ti? “Samma, tava mayā saddhiṃ akathanato na kathemī”ti. “Yaṃ, samma, kataṃ, katameva taṃ na mayaṃ mettiṃ bhindissāmā”ti. Tato paṭṭhāya ubhopi ekaṭṭhāne tiṭṭhanti nisīdanti . Athekadivasaṃ sirigutto garahadinnaṃ āha – “kiṃ te nigaṇṭhehi, te upasaṅkamitvā kiṃ labhissasi, mama satthāraṃ upasaṅkamituṃ vā ayyānaṃ dānaṃ dātuṃ vā kiṃ te na vaṭṭatī”ti? Sopi etameva paccāsīsati, tenassa kaṇḍuvanaṭṭhāne nakhena vilekhitaṃ viya ahosi. So, “sirigutta, tava satthā kiṃ jānātī”ti pucchi. “Ambho, mā evaṃ vada, satthu me ajānitabbaṃ nāma natthi, atītādibhedaṃ sabbaṃ jānāti, soḷasahākārehi sattānaṃ cittaṃ paricchindatī”ti. “Ahaṃ evaṃ na jānāmi, kasmā mayhaṃ ettakaṃ kālaṃ na kathesi, tena hi tvaṃ gaccha, tava satthāraṃ svātanāya nimantehi, bhojessāmi, pañcahi bhikkhusatehi saddhiṃ mama bhikkhaṃ gaṇhituṃ vadehī”ti.

Sirigutto satthāraṃ upasaṅkamitvā vanditvā evamāha – “bhante, mama sahāyako garahadinno tumhe nimantāpeti, pañcahi kira bhikkhusatehi saddhiṃ sve tassa bhikkhaṃ gaṇhatha, purimadivase kho pana tassa kulūpakānaṃ mayā idaṃ nāma kataṃ, mayā katassa paṭikaraṇampi na jānāmi, tumhākaṃ suddhacittena bhikkhaṃ dātukāmatampi na jānāmi, āvajjetvā yuttaṃ ce, adhivāsetha. No ce, mā adhivāsayitthā”ti. Satthā “kiṃ nu kho so amhākaṃ kātu kāmo”ti āvajjetvā addasa “dvinnaṃ gehānaṃ antare mahantaṃ āvāṭaṃ khaṇāpetvā asītisakaṭamattāni khadiradārūni āharāpetvā pūrāpetvā aggiṃ datvā amhe aṅgāraāvāṭe pātetvā niggaṇhitukāmo”ti. Puna āvajjesi – “kiṃ nu kho tattha gatapaccayā attho atthi, natthī”ti. Tato idaṃ addasa – “ahaṃ aṅgāraāvāṭe pādaṃ pasāressāmi, taṃ paṭicchādetvā ṭhapitakilañjaṃ antaradhāyissati, aṅgārakāsuṃ bhinditvā cakkamattaṃ mahāpadumaṃ uṭṭhahissati, athāhaṃ padumakaṇṇikā akkamanto āsane nisīdissāmi, pañcasatā bhikkhūpi tatheva gantvā nisīdissanti, mahājano sannipatissati, ahaṃ tasmiṃ samāgame dvīhi gāthāhi anumodanaṃ karissāmi, anumodanapariyosāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo bhavissati, sirigutto ca garahadinno ca sotāpannā bhavissanti, attano ca dhanarāsiṃ sāsane vikirissanti, imaṃ kulaputtaṃ nissāya mayā gantuṃ vaṭṭatī”ti bhikkhaṃ adhivāsesi.

Sirigutto gantvā satthu adhivāsanaṃ garahadinnassa ārocetvā “lokajeṭṭhassa sakkāraṃ karohī”ti āha. Garahadinno “idānissa kattabbayuttakaṃ jānissāmī”ti dvinnaṃ gehānaṃ antare mahantaṃ āvāṭaṃ khaṇāpetvā asītisakaṭamattāni khadiradārūni āharāpetvā pūrāpetvā aggiṃ datvā khadiraṅgārarāsīnaṃ yojāpetvā sabbarattiṃ dhamāpetvā khadiraṅgārarāsiṃ kārāpetvā āvāṭamatthake rukkhapadarāni ṭhapāpetvā kilañjena paṭicchādetvā gomayena limpāpetvā ekena passena dubbaladaṇḍake attharitvā gamanamaggaṃ kāresi, “evaṃ akkantaakkantakāle daṇḍakesu bhaggesu parivaṭṭetvā aṅgārakāsuyaṃ patissantī”ti maññamāno gehapacchābhāge siriguttena ṭhapitaniyāmeneva cāṭiyo ṭhapāpesi, āsanānipi tatheva paññāpesi. Sirigutto pātova tassa gehaṃ gantvā “kato te, samma, sakkāro”ti āha. “Āma, sammā”ti. “Kahaṃ pana so”ti? “Ehi, passāmā”ti sabbaṃ siriguttena dassitanayeneva dassesi. Sirigutto “sādhu, sammā”ti āha. Mahājano sannipati. Micchādiṭṭhikena hi nimantite mahanto sannipāto ahosi. Micchādiṭṭhikāpi “samaṇassa gotamassa vippakāraṃ passissāmā”ti sannipatanti, sammādiṭṭhikāpi “ajja satthā mahādhammadesanaṃ desessati, buddhavisayaṃ buddhalīlaṃ upadhāressāmā”ti sannipatanti.

Punadivase satthā pañcahi bhikkhusatehi saddhiṃ garahadinnassa gehadvāraṃ agamāsi. So gehā nikkhamitvā pañcapatiṭṭhitena vanditvā purato añjaliṃ paggayha ṭhito cintesi – “bhante, ‘tumhe kira atītādibhedaṃ sabbaṃ jānātha, sattānaṃ soḷasahākārehi cittaṃ paricchindathā’ti evaṃ tumhākaṃ upaṭṭhākena mayhaṃ kathitaṃ. Sace jānātha, mayhaṃ gehaṃ mā pavisittha. Paviṭṭhānañhi vo neva yāgu atthi, na bhattādīni, sabbe kho pana tumhe aṅgārakāsuyaṃ pātetvā niggaṇhissāmī”ti. Evaṃ cintetvā satthu pattaṃ gahetvā “ito etha bhagavā”ti vatvā, “bhante, amhākaṃ gehaṃ āgatānaṃ vattaṃ ñatvā āgantuṃ vaṭṭatī”ti āha. “Kiṃ kātuṃ vaṭṭati, āvuso”ti? “Ekekassa pavisitvā purato gantvā nisinnakāle pacchā aññena āgantuṃ vaṭṭatī”ti. Evaṃ kirassa ahosi – “purato gacchantaṃ aṅgārakāsuyaṃ patitaṃ disvā avasesā na āgacchissanti, ekekameva pātetvā niggaṇhissāmī”ti. Satthā “sādhū”ti vatvā ekakova pāyāsi. Garahadinno aṅgārakāsuṃ patvā apasakkitvā ṭhito “purato yātha, bhante”ti āha. Atha satthā aṅgārakāsumatthake pādaṃ pasāresi, kilañjaṃ antaradhāyi, aṅgārakāsuṃ bhinditvā cakkamattāni padumāni uṭṭhahiṃsu . Satthā padumakaṇṇikā akkamanto gantvā paññatte buddhāsane nisīdi, bhikkhūpi tatheva gantvā nisīdiṃsu. Garahadinnassa kāyato ḍāho uṭṭhahi.

So vegena gantvā siriguttaṃ upasaṅkamitvā, “sāmi, me tāṇaṃ hohī”ti āha. “Kiṃ etan”ti? “Pañcannaṃ bhikkhusatānaṃ gehe yāgu vā bhattādīni vā natthi, kiṃ nu kho karomī”ti? “Kiṃ pana tayā katan”ti āha. Ahaṃ dvinnaṃ gehānaṃ antare mahantaṃ āvāṭaṃ aṅgārassa pūraṃ kāresiṃ – “tattha pātetvā niggaṇhissāmī”ti. “Atha naṃ bhinditvā mahāpadumāni uṭṭhahiṃsu. Sabbe padumakaṇṇikā akkamitvā gantvā paññattāsanesu nisinnā, idāni kiṃ karomi, sāmī”ti? Nanu tvaṃ idāneva mayhaṃ “‘ettikā cāṭiyo, ettikā yāgu, ettakāni sattādīnī’ti dassesī”ti. “Musā taṃ, sāmi, tucchāva cāṭiyo”ti. Hotu, “gaccha, tāsu cāṭīsu yāguādīni olokehī”ti. Taṃ khaṇaññeva tena yāsu cāṭīsu “yāgū”ti vuttaṃ, tā yāguyā pūrayiṃsu, yāsu “bhattādīnī”ti vuttaṃ, tā bhattādīnaṃ paripuṇṇāva ahesuṃ. Taṃ sampattiṃ disvāva garahadinnassa sarīraṃ pītipāmojjena paripūritaṃ, cittaṃ pasannaṃ. So sakkaccaṃ buddhappamukhaṃ bhikkhusaṅghaṃ parivisitvā katabhattakiccassa satthuno anumodanaṃ kāretukāmo pattaṃ gaṇhi. Satthā anumodanaṃ karonto “ime sattā paññācakkhuno abhāveneva mama sāvakānaṃ buddhasāsanassa guṇaṃ na jānanti. Paññācakkhuvirahitā hi andhā nāma, paññavanto sacakkhukā nāmā”ti vatvā imā gāthā abhāsi –

[AI翻译] 在舍卫城，有西利古塔（Sirigutta）和伽拉哈丁纳（Garahadinna）两位朋友。其中，西利古塔是优婆塞，佛陀的弟子；伽拉哈丁纳是尼犍子（Nigaṇṭha，裸行外道）的弟子。那些尼犍子经常对伽拉哈丁纳说：“你的朋友西利古塔，你应该对他说‘你为什么去亲近沙门乔达摩？在他那里你能得到什么？’让他来亲近我们，也给我们供养财物，难道不应该这样劝导他吗？”伽拉哈丁纳听了他们的话，便经常在站立、坐着等各种场合去这样劝导西利古塔：“朋友，沙门乔达摩对你有什么（好处）？你去亲近他能得到什么？难道你不应该来亲近我的尊者们，给他们布施吗？”西利古塔听了他的话，多日保持沉默，感到厌烦后，有一天说：“朋友，你经常来，在我站着等各种场合都这样对我说：‘你去亲近沙门乔达摩能得到什么？来亲近我的尊者们，给他们布施吧。’那么请告诉我，你的尊者们知道些什么？”“啊，主人，别这么说！我的尊者们没有什么不知道的，他们知道一切过去、未来、现在，一切身、语、意业，知道‘这将会发生，这不会发生’，知道一切可能与不可能。”“你这样说吗？”“是的，我这样说。”“如果是这样，你真是做了件非常过分的事，这么长时间都不告诉我这件事！今天我才知道尊者们的智慧和威力。去吧，朋友，以我的名义去邀请尊者们。”他便去到尼犍子那里，顶礼他们后说：“我的朋友西利古塔邀请你们明天（来应供）。”“是西利古塔亲自对你说的吗？”“是的，尊者们。”他们非常高兴，说道：“我们的事情办成了！从西利古塔对我们生起信心的时候起，还有什么财富我们得不到呢？”

西利古塔也有一个很大的住所。他在两座房子之间，让人挖了一条两边都很长的壕沟，填满了粪便和烂泥。在壕沟外面两端钉上木桩，在木桩上系上绳子，把座位的（靠近壕沟的）前腿放在壕沟的前沿，后腿放在绳子上。他心想：“这样坐下的时候，他们就会头朝下掉下去。”为了不让壕沟被看见，他在座位上方铺设了覆盖物。他又让人准备了许多大瓮，用芭蕉叶和白布封住口，让这些空瓮的外面涂上粥、饭、酥油、糖蜜、糕点、粉末等，放在屋子的后部。伽拉哈丁纳一大早就急忙来到他家，问道：“给尊者们的供养准备好了吗？”“是的，朋友，准备好了。”“那在哪里呢？”“这些瓮里装的是粥，这些是饭，这些装满了酥油、糖蜜、糕点等，座位也铺设好了。”他说了声“好”就走了。他走后，五百名尼犍子来了。西利古塔走出屋子，以五体投地的方式顶礼尼犍子，在他们面前合掌站立，心中这样想：“据说你们知道过去等一切事，你们的侍者是这样对我说的。如果你们什么都知道，就不要进我的家。因为进了我家的人，既没有粥，也没有饭食等。如果你们不知道而进来，我就把你们扔进粪坑里打一顿。”这样想着，他给仆人们打了信号：“知道了他们坐下的方式后，你们就站在后边，把座位上的覆盖物拿掉，不要让它们被不净物弄脏了。”

然后他对尼犍子说：“尊者们，请从这边来。”尼犍子们进入后，开始在铺设好的座位上坐下。这时仆人们对他们说：“尊者们，请等一下，先不要坐。”“为什么？”“进入我们家，应该知道尊者们的规矩才能坐。”“应该怎么做呢，朋友？”“应该各自站在自己应得的座位旁，然后所有人同时一起坐下。”这大概是他的意图：“（如果有人）掉进一个壕沟里，不要让（其他人）有机会说‘朋友们，剩下的人不要坐在座位上了’。”他们说了声“好”，心想：“我们应该照他们说的做。”于是所有人都依次站在各自应得的座位旁。然后（仆人）对他们说：“尊者们，请快点，一起坐下！”知道他们坐下后，仆人们便拿走了座位上的覆盖物。尼犍子们同时坐下，放在绳子上的椅腿滑落了，尼犍子们头朝下掉进了壕沟里。西利古塔在他们掉下去后关上门，等他们一个个爬上来时，用棍棒打他们，说：“你们为什么不知道过去、未来、现在呢？”然后说：“这样对他们就够了。”让人打开了门。他们出来后开始逃跑。但在他们逃跑的路上，（西利古塔）让人把涂过石灰的地弄得很滑。他们在那里站不稳，摔倒的人被一次次地痛打，（西利古塔）说：“这样对你们足够了。”便把他们赶走了。他们哭喊着“你害了我们！你害了我们！”来到了侍者（伽拉哈丁纳）的家门口。

伽拉哈丁纳看到这种侮辱，愤怒地说：“我被西利古塔害了！他竟然殴打我的尊者们——那些伸开手接受顶礼、在有情世间能够随意布施、堪称福田的人，让他们遭受了灾难！”他去到王宫，让国王判罚西利古塔一千钱币。国王派人传唤西利古塔。他去到国王面前顶礼后说：“大王，请审察后再罚款，不要不经审察就罚。”“我会审察后再罚。”“好的，大王。”“那么，你拿（罚款）吧。”“大王，我的朋友，尼犍子的弟子，来找我，在站立、坐着等场合，经常这样对我说：‘朋友，沙门乔达摩对你有什么（好处）？你去亲近他能得到什么？’”西利古塔从头开始讲述了整件事情的经过，然后说：“大王，如果因为这件事应该罚款，那就罚吧。”国王看着伽拉哈丁纳说：“你真的这样说了吗？”“真的，大王。”“你带着连这点事都不知道的人当作导师四处走动，为什么对如来的弟子说‘他们什么都知道’？你所施加的罚款，就归你自己吧！”就这样，他自己反而被罚了款，他自己的侍奉对象（尼犍子）被殴打后赶走了。

他因此生气，从那以后大约半个月没有和西利古塔说话。后来他想：“我这样下去是不对的，我也应该给他的侍奉对象（佛陀和比丘）制造些灾难。”于是他去见西利古塔说：“朋友西利古塔！”“什么事，朋友？”“亲戚朋友之间也会有争吵和争论，你怎么什么都不说？为什么这样做？”“朋友，因为你不跟我说话，所以我才不说的。”“朋友，已经做过的事，就让它过去吧，我们不要破坏友谊。”从那以后，两人又在一起站立、坐下了。有一天，西利古塔对伽拉哈丁纳说：“尼犍子对你有什么（好处）？你去亲近他们能得到什么？难道你不应该来亲近我的导师，或者给尊者们（指佛陀和比丘）布施吗？”伽拉哈丁纳也正期待着这个，这对他来说就像用指甲搔到痒处一样。于是他问道：“西利古塔，你的导师知道什么？”“朋友，不要这样说！我的导师没有什么不知道的，他知道过去等一切事，能以十六种方式辨别人的心。”“我不知道是这样，你为什么这么长时间都不告诉我？那么你去邀请你的导师明天来应供，我会供养他。告诉他带五百比丘来接受我的供养。”

西利古塔去见世尊，顶礼后这样说：“尊者，我的朋友伽拉哈丁纳派人来邀请您，请您明天带五百比丘去接受他的供养。但是前些天，我曾对他的侍奉对象（尼犍子）做了那样的事。我不知道他是不是要报复我所做的事，也不知道他是不是真心想供养您。请您观察一下，如果合适，就请接受。如果不合适，就请不要接受。”世尊观察“他想对我们做什么呢？”看到：“（他想）在两座房子之间挖一个大坑，运来大约八十车伽迪罗（Khadira）木柴填满，点上火，把我们扔进火炭坑里折磨。”世尊又观察：“去那里会有利益吗？”于是看到：“我将踏足于火炭坑上，那覆盖其上的草垫将会消失，破开火炭坑，将会生出车轮大小的莲花，然后我踩着莲花的花蕊，坐在座位上。五百比丘也会同样前往坐下。大众将会集会，我将在那集会中以两首偈颂作随喜开示。开示结束时，将有八万四千众生证悟法义，西利古塔和伽拉哈丁纳将证得须陀洹果，他们会将自己的财富散布于教法中。因为这位善男子的缘故，我应该去。”于是接受了供养。

西利古塔去告诉伽拉哈丁纳世尊接受了邀请，并说：“好好款待世间最尊贵者（指佛陀）。”伽拉哈丁纳心想：“现在我知道该怎么对付他了！”便在两座房子之间让人挖了一个大坑，运来大约八十车伽迪罗木柴填满，点上火，让人把伽迪罗木炭堆起来，整夜扇火，做成了一个伽迪罗火炭堆。在坑的上方铺上木板，用草垫覆盖，再涂上牛粪，在一侧铺上脆弱的木条作为通道，心想：“这样踩上去的时候，木条就会断裂，（他们）就会翻转掉进火炭坑里。”他在屋子后部也按照西利古塔放置的方式摆放了瓮，座位也同样铺设。西利古塔一大早去到他家问：“朋友，你的供养准备好了吗？”“是的，朋友。”“那在哪里呢？”“来，我们看看。”他便按照西利古塔所示范的方式展示了一切。西利古塔说了声：“好的，朋友。”大众聚集起来。因为是邪见者邀请，所以来了很多的人。持邪见者也聚集起来想：“我们要看看沙门乔达摩出丑。”持正见者也聚集起来想：“今天世尊将作大法布施，我们要观察佛的境界和佛的风范。”

第二天，世尊与五百比丘一起来到伽拉哈丁纳的家门口。他走出屋子，以五体投地的方式顶礼，在（世尊）面前合掌站立，心中想：“尊者，‘据说你们知道过去等一切事，能以十六种方式辨别人的心’，你们的侍者是这样对我说的。如果你们知道，就不要进我的家。因为进了我家的人，既没有粥，也没有饭食等，我将把你们所有人都扔进火炭坑里折磨。”这样想着，他接过世尊的钵说：“世尊请从这边来。”又说：“尊者，来到我们家，应该知道规矩才能进来。”“应该怎么做呢，朋友？”“应该一个一个地进入，前面的人走到坐下后，后面的人才能进来。”他大概是这样想的：“看到前面走的人掉进火炭坑里，剩下的人就不会来了，这样我就可以一个一个地把他们扔下去折磨。”世尊说了声“好”，便独自前行。伽拉哈丁纳走到火炭坑边，退后站着说：“尊者，请往前走。”于是世尊踏足于火炭坑上方，草垫消失了，破开火炭坑，生出了车轮大小的莲花。世尊踩着莲花的花蕊走过去，坐在铺设好的佛座上。比丘们也同样前往坐下。伽拉哈丁纳身上感到了灼热。

他急忙跑去见西利古塔，说：“主人，救救我！”“这是怎么回事？”“家里没有给五百比丘的粥或饭食等，我该怎么办呢？”“你做了什么？”“我在两座房子之间挖了一个大坑，填满了火炭，想把他们扔进去折磨。”“然后（火坑）裂开，生出了大莲花。所有人都踩着莲花花蕊走过去，坐在铺设好的座位上。现在我该怎么办，主人？”“你刚才不是还给我指着说‘这些瓮是粥，这些是饭食等’吗？”“那是骗你的，主人，瓮都是空的。”“好吧，你去看看那些瓮里的粥等东西。”就在那一刻，凡是他先前说过是“粥”的瓮，都装满了粥；说过是“饭食等”的瓮，也都装满了饭食等。看到这样的财富（奇迹），伽拉哈丁纳的身体充满了喜悦和欢愉，心生净信。他恭敬地供养了以佛陀为首的比丘僧团。用餐完毕后，他想请世尊作随喜开示，便接过了钵。世尊作随喜开示时说：“这些众生因为没有智慧眼，所以不知道我的弟子和佛陀教法的功德。没有智慧眼的人就是盲人，有智慧的人就是有眼者。”说完，诵出这些偈颂：

58.

“Yathā saṅkāradhānasmiṃ, ujjhitasmiṃ mahāpathe;

Padumaṃ tattha jāyetha, sucigandhaṃ manoramaṃ.

59.

“Evaṃ saṅkārabhūtesu, andhabhūte puthujjane;

Atirocati paññāya, sammāsambuddhasāvako”ti.

[AI翻译]

Tattha saṅkāradhānasminti saṅkāraṭhānasmiṃ, kacavararāsimhīti attho. Ujjhitasmiṃ mahāpatheti mahāmagge chaḍḍitasmiṃ. Sucigandhanti surabhigandhaṃ. Mano ettha ramatīti manoramaṃ. Saṅkārabhūtesūti saṅkāramiva bhūtesu. Puthujjaneti puthūnaṃ kilesānaṃ jananato evaṃladdhanāme lokiyamahājane. Idaṃ vuttaṃ hoti – yathā nāma mahāpathe chaḍḍite saṅkārarāsimhi asucijegucchiyapaṭikūlepi sucigandhaṃ padumaṃ jāyetha, taṃ rājarājamahāmattādīnaṃ manoramaṃ piyaṃ manāpaṃ uparimatthake patiṭṭhānārahameva bhaveyya, evameva saṅkārabhūtesupi puthujjanesu jāto nippaññassa mahājanassa acakkhukassa antare nibbattopi attano paññābalena kāmesu ādīnavaṃ, nekkhamme ca ānisaṃsaṃ disvā nikkhamitvā pabbajito pabbajjāmattenapi, kato uttariṃ sīlasamādhipaññāvimuttivimuttiñāṇadassanāni ārādhetvāpi atirocati. Sammāsambuddhasāvako hi khīṇāsavo bhikkhu andhabhūte puthujjane atikkamitvā rocati virocati sobhatīti.

[AI翻译] 在这里，“在垃圾堆”（saṅkāradhānasmin ti）意思是在垃圾场（saṅkāraṭhānasmiṃ），在废物堆（kacavararāsimhi）。“被丢弃在大道旁”（Ujjhitasmiṃ mahāpathe ti）意思是在大路上被丢弃的。“清净芬芳”（Sucigandhan ti）是指香气怡人。“令人愉悦”（manoraman ti）是指心乐于此。“如垃圾般的”（Saṅkārabhūtesū ti）是指如同垃圾一般。“凡夫”（Puthujjane ti）是指因产生众多（puthūnaṃ）烦恼（kilesānaṃ）而得此名的世间大众。这里是说：譬如在大道旁被丢弃的垃圾堆中，即使那里不净、令人厌恶、令人反感，也能生长出清净芬芳的莲花，那莲花对国王、大臣等来说是令人愉悦、喜爱、满意的，堪能置于顶上；同样地，在如同垃圾般的凡夫中出生，在无慧、无眼的大众中生起，凭借自己的智慧之力，见到欲乐的过患和出离的利益而出家，仅仅通过出家，或者进而修习戒、定、慧、解脱、解脱知见而达到圆满，（佛弟子）也能超越（凡夫）。正自觉者的弟子，即漏尽比丘，确实超越了盲目的凡夫，而闪耀、照亮、庄严。

说法结束时，八万四千众生证悟了法。伽拉哈丁纳和西利古塔证得了须陀洹果。他们将自己所有的财富都散布于佛陀的教法中。世尊从座位起身，回到寺院。傍晚时分，比丘们在法堂集会，发起了讨论：“啊，佛陀的功德真是不可思议，竟然能破开那样的伽迪罗木炭堆，生出莲花来！”世尊前来问道：“诸比丘，你们现在正聚集讨论什么呢？”当被告知是“这个话题”时，世尊说：“诸比丘，我现在成佛时，从炭火堆中生出莲花，这并不稀奇。当我智慧尚未成熟、身为菩萨时，也曾生起过（类似奇迹）。”当被请求“尊者，请为我们开示那是何时”时，世尊引述过去的故事：

“‘我宁堕地狱，头下脚上倒栽；决不做非圣（行），来，请接受此食。’（本生经 1.1.40）”

——详细讲述了这个《伽迪罗炭火本生谭》(Khadiraṅgāra Jātaka)。

伽拉哈丁纳的故事第十二则（终）。

华品注释（终）。

第四品（终）。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/5. Bālavagga 愚品 (Dhp 5, 60-75)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1 Aññatarapurisavatthu 波斯匿王迷恋他人妻子 (Dhp 5.1, 60)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Bālavaggo

60.

Dīghā jāgarato ratti, dīghaṃ santassa yojanaṃ;

Dīgho bālānaṃ saṃsāro, saddhammaṃ avijānataṃ.

☸---------------------------------------------------------------------

五 愚品

六〇 不眠者夜长，疲者由旬长，不知达正法，愚者流转长。

☸.....................................................................

波斯匿王迷恋他人妻子

对失眠的人而言，长夜漫漫；

对疲惫的人来说，路途遥远，

对佛法一无所知的愚人，生死轮回漫长。

波斯匿王有一天在城里巡视的时候，在路上看见一位年轻美丽的女子伫立在她家门口。刹那间，国王就迷恋上她，而想要占有她。他探听到她是位已婚妇人，就派人要她的丈夫到宫中来服务。后来，更派她的丈夫去做一件不可能完成的任务：到地下去搜集一些莲花与红土，而且在当天傍晚以前赶回舍卫城，以供国王沐浴。事实上，国王居心叵测，企图在她丈夫无法于规定的时间内返回时，予以杀害，然后横刀夺爱。

这女子的丈夫匆忙之际拿着她准备好的餐盒后就出发了。在路上，他与一位出门在外的旅客共享食物，后来他又向河中撒米，同时大声说道：“河的守护神灵和天龙们，波斯匿王派我去摘取一些莲花和红土。今天，我已经和旅人共享餐点，也喂养了河中的鱼，现在我和你们分享我今天所做善业的功德。请送我莲花和红土吧！”一位神灵听见他的话，就示现成一位老人，送他莲花和红土。

当天傍晚，国王唯恐他真的准时回来，就叫人提早把城门关了。妇人丈夫回来时发现城门已经上锁了，就把红土黏在城门上，花插在红土上，然后大声说话：“城内的人，请帮我作证，我今天准时完成任务，国王却无理的想杀害我！”说完话后，他就前往祇树给孤独园寻求佛陀的慰藉与保护。

当天晚上，国王欲火中烧，无法入眠，脑子里想的尽是明天要如何杀死妇人丈夫而占有妇人。子夜时分，国王听见奇怪的声音，大吃一惊，居然不知该怎么办，皇后末利夫人就劝国王去请教佛陀。佛陀于是告诉国王，过去佛时，有四个人因为在世时累积邪淫的恶业，所以现在地狱中受苦，发出这些诡异的声音。国王听完之后，明白其中的含意，知道自己的行为邪恶及造作恶业的可怕，他下定决心，不再迷恋他人妻女。

“毕竟是这样迷恋他人妻女的欲望在折磨我，使我彻夜无法安眠。”他如此自忖着，然后向佛陀表白：“我现在才明白对失眠者而言，夜是多么的长。”这时候，站在旁边的妇人丈夫也说：“佛陀！这一整天奔波下来，我也才了解，[对]疲惫的人来说，旅程多么漫长。”经过这件事后，二人都获益良多。佛陀因此说：“轮回对不了解佛法奥妙的痴人而言，真是漫长！”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

5. Bālavaggo

1. Aññatarapurisavatthu

Dīghājāgarato rattīti imaṃ dhammadesanaṃ satthā jetavane viharanto pasenadikosalañceva aññatarañca purisaṃ ārabbha kathesi.

Rājā kira pasenadi kosalo ekasmiṃ chaṇadivase alaṅkatapaṭiyattaṃ sabbasetaṃ ekaṃ puṇḍarīkaṃ nāma hatthiṃ abhiruyha mahantena rājānubhāvena nagaraṃ padakkhiṇaṃ karoti. Ussāraṇāya vattamānāya leḍḍudaṇḍādīhi pothiyamāno mahājano palāyanto gīvaṃ parivaṭṭetvāpi oloketiyeva. Rājūnaṃ kira sudinnadānassetaṃ phalaṃ. Aññatarassāpi duggatapurisassa bhariyā sattabhūmikassa pāsādassa uparitale ṭhitā ekaṃ vātapānakavāṭaṃ vivaritvā rājānaṃ oloketvāva apagacchi. Rañño puṇṇacando valāhakantaraṃ paviṭṭho viya upaṭṭhāsi. So tassā paṭibaddhacitto hatthikkhandhato patanākārappatto viya hutvā khippaṃ nagaraṃ padakkhiṇaṃ katvā antepuraṃ pavisitvā ekaṃ vissāsakaṃ amaccaṃ āha – “asukaṭṭhāne te mayā olokitapāsādo diṭṭho”ti? “Āma, devā”ti. “Tatthekaṃ itthiṃ addasā”ti? “Addasaṃ, devā”ti. “Gaccha, tassā sasāmikaasāmikabhāvaṃ jānāhī”ti. So gantvā tassā sasāmikabhāvaṃ ñatvā āgantvā rañño “sasāmikā”ti ārocesi. Atha raññā “tena hi tassā sāmikaṃ pakkosāhī”ti vutte so gantvā, “ehi, bho, rājā taṃ pakkosatī”ti āha. So “bhariyaṃ me nissāya bhayena uppannena bhavitabban”ti cintetvā rañño āṇaṃ paṭibāhituṃ asakkonto gantvā rājānaṃ vanditvā aṭṭhāsi. Atha naṃ rājā “maṃ ito paṭṭhāya upaṭṭhāhī”ti āha. “Alaṃ, deva, ahaṃ attano kammaṃ katvā tumhākaṃ suṅkaṃ dadāmi, ghareyeva me jīvikā hotū”ti. “Tava suṅkena mayhaṃ attho natthi, ajjato paṭṭhāya maṃ upaṭṭhāhī”ti tassa phalakañca āvudhañca dāpesi. Evaṃ kirassa ahosi – “kañcidevassa dosaṃ āropetvā ghātetvā bhariyaṃ gaṇhissāmī”ti. Atha naṃ so maraṇabhayabhīto appamatto hutvā upaṭṭhāsi.

Rājā tassa dosaṃ apassanto kāmapariḷāhe vaḍḍhante “ekamassa dosaṃ āropetvā rājāṇaṃ karissāmī”ti pakkosāpetvā evamāha – “ambho ito yojanamatthake nadiyā asukaṭṭhānaṃ nāma gantvā sāyaṃ mama nhānavelāya kumuduppalāni ceva aruṇavatīmattikañca āhara. Sace tasmiṃ khaṇe nāgacchasi, āṇaṃ te karissāmī”ti. Sevako kira catūhipi dāsehi patikiṭṭhataro. Dhanakkītādayo hi dāsā “sīsaṃ me rujjati, piṭṭhi me rujjatī”ti vatvā acchituṃ labhantiyeva. Sevakassetaṃ natthi, āṇattakammaṃ kātumeva vaṭṭati. Tasmā so “avassaṃ mayā gantabbaṃ, kumuduppalehi saddhiṃ aruṇavatīmattikā nāma nāgabhavane uppajjati, ahaṃ kuhiṃ labhissāmī”ti cintento maraṇabhayabhīto vegena gehaṃ gantvā, “bhadde, niṭṭhitaṃ me bhattan”ti āha. “Uddhanamatthake, sāmī”ti. So yāva bhattaṃ otarati, tāva sandhāretuṃ asakkonto uḷuṅkena kañjikaṃ harāpetvā yathāladdhena byañjanena saddhiṃ allameva bhattaṃ pacchiyaṃ opīḷetvā ādāya yojanikaṃ maggaṃ pakkhando, tassa gacchantasseva bhattaṃ pakkaṃ ahosi. So anucchiṭṭhaṃ katvāva thokaṃ bhattaṃ apanetvā bhuñjanto ekaṃ addhikaṃ disvā mayā apanetvā ṭhapitaṃ thokaṃ anucchiṭṭhaṃ bhattameva atthi gahetvā bhuñja sāmīti. So gaṇhitvā bhuñji. Itaropi bhuñjitvā ekaṃ bhattamuṭṭhiṃ udake khipitvā mukhaṃ vikkhāletvā mahantena saddena “imasmiṃ nadīpadese adhivatthā nāgā supaṇṇā devatā ca vacanaṃ me suṇantu, rājā mayhaṃ āṇaṃ kātukāmo ‘kumuduppalehi saddhiṃ aruṇavatīmattikṃ āharā’ti maṃ āṇāpesi, addhikamanussassa ca me bhattaṃ dinnaṃ, taṃ sahassānisaṃsaṃ, udake macchānaṃ dinnaṃ, taṃ satānisaṃsaṃ. Ettakaṃ puññaphalaṃ tumhākaṃ pattiṃ katvā dammi, mayhaṃ kumuduppalehi saddhiṃ aruṇavatīmattikaṃ āharathā”ti tikkhattuṃ anussāvesi. Tattha adhivattho nāgarājā taṃ saddaṃ sutvā mahallakavesena tassa santikaṃ gantvā “kiṃ vadesī”ti āha. So punapi tatheva vatvā “mayhaṃ taṃ pattiṃ dehī”ti vutte, “demī”ti āha. Punapi “dehī”ti vutte, “demi, sāmī”ti āha. Evaṃ so dve tayo vāre pattiṃ āharāpetvā kumuduppalehi saddhiṃ aruṇavatīmattikaṃ adāsi.

Rājā pana cintesi – “manussā nāma bahumāyā, sace so kenaci upāyena labheyya, kiccaṃ me na nipphajjeyyā”ti. So kālasseva dvāraṃ pidahāpetvā muddikaṃ attano santikaṃ āharāpesi. Itaropi puriso rañño nhānavelāyamevāgantvā dvāraṃ alabhanto dvārapālaṃ pakkosetvā “dvāraṃ vivarā”ti āha. “Na sakkā vivarituṃ, rājā kālasseva muddikaṃ datvā rājagehaṃ āharāpesī”ti. So “rājadūto ahaṃ, dvāraṃ vivarā”ti vatvāpi “dvāraṃ alabhanto natthi me idāni jīvitaṃ. Kiṃ nu kho karissāmī”ti cintetvā dvārassa upariummāre mattikāpiṇḍaṃ khipitvā tassūpari pupphāni laggetvā mahāsaddaṃ karonto, “ambho, nagaravāsino rañño mayā āṇattiyā gatabhāvaṃ jānātha, rājā maṃ akāraṇena vināsetukāmo”ti tikkhattuṃ viravitvā “kattha nu kho gacchissāmī”ti cintetvā “bhikkhū nāma muduhadayā, vihāraṃ gantvā nipajjissāmī”ti sanniṭṭhānamakāsi. Ime hi nāma sattā sukhitakāle bhikkhūnaṃ atthibhāvampi ajānitvā dukkhābhibhūtakāle vihāraṃ gantukāmā honti, tasmā sopi “me aññaṃ tāṇaṃ natthī”ti vihāraṃ gantvā ekasmiṃ phāsukaṭṭhāne nipajji. Atha raññopi taṃ rattiṃ niddaṃ alabhantassa taṃ itthiṃ anussarantassa kāmapariḷāho uppajji. So cintesi – “vibhātakkhaṇeyeva taṃ purisaṃ ghātāpetvā taṃ itthiṃ ānessāmī”ti.

Tasmiṃ khaṇeyeva saṭṭhiyojanikāya lohakumbhiyā nibbattā cattāro purisā pakkuthitāya ukkhaliyā taṇḍulā viya samparivattakaṃ paccamānā tiṃsāya vassasahassehi heṭṭhimatalaṃ patvā aparehi tiṃsāya vassasahassehi puna mukhavaṭṭiyaṃ pāpuṇiṃsu. Te sīsaṃ ukkhipitvā aññamaññaṃ oloketvā ekekaṃ gāthaṃ vattukāmā vattuṃ asakkontā ekekaṃ akkharaṃ vatvā parivattitvā lohakumbhimeva paviṭṭhā. Rājā niddaṃ alabhanto majjhimayāmasamanantare taṃ saddaṃ sutvā bhīto utrastamānaso “kiṃ nu kho mayhaṃ jīvitantarāyo bhavissati, udāhu me aggamahesiyā, udāhu me rajjaṃ vinassissatī”ti cintento sakalarattiṃ akkhīni nimīletuṃ nāsakkhi. So aruṇuggamanavelāya eva purohitaṃ pakkosāpetvā, “ācariya, mayā majjhimayāmasamanantare mahantā bheravasaddā sutā, ‘rajjassa vā aggamahesiyā vā mayhaṃ vā kassa antarāyo bhavissatī’ti na jānāmi, tena me tvaṃ pakkosāpito”ti āha. Mahārāja, kiṃ te saddā sutāti? “Ācariya, du-iti sa-iti na-iti so-itīti ime sadde assosiṃ, imesaṃ nipphattiṃ upadhārehī”ti. Brāhmaṇassa mahāandhakāraṃ paviṭṭhassa viya na kiñci paññāyati, “na jānāmī”ti vutte “pana lābhasakkāro me parihāyissatī”ti bhāyitvā “bhāriyaṃ, mahārājā”ti āha. “Kiṃ, ācariyā”ti? “Jīvitantarāyo te paññāyatī”ti. So dviguṇaṃ bhīto, “ācariya, atthi kiñci pana paṭighātakāraṇan”ti āha. “Atthi, mahārāja, mā bhāyi, ahaṃ tayo vede jānāmī”ti. “Kiṃ pana laddhuṃ vaṭṭatī”ti? “Sabbasatayaññaṃ yajitvā jīvitaṃ labhissasi, devā”ti. “Kiṃ laddhuṃ vaṭṭatī”ti? Hatthisataṃ assasataṃ usabhasataṃ dhenusataṃ ajasataṃ urabbhasataṃ kukkuṭasataṃ sūkarasataṃ dārakasataṃ dārikāsatanti evaṃ ekekaṃ pāṇajātiṃ sataṃ sataṃ katvā gaṇhāpento “sace migajātimeva gaṇhāpessāmi, ‘attano khādanīyameva gaṇhāpetī’ti vakkhantī”ti hatthiassamanussepi gaṇhāpeti. Rājā “mama jīvitameva mayhaṃ lābho”ti cintetvā “sabbapāṇe sīghaṃ gaṇhathā”ti āha. Āṇattamanussā adhikataraṃ gaṇhiṃsu. Vuttampi cetaṃ kosalasaṃyutte –

“Tena kho pana samayena rañño pasenadissa kosalassa mahāyañño paccupaṭṭhito hoti, pañca ca usabhasatāni pañca ca vacchatarasatāni pañca ca vacchatarisatāni pañca ca ajasatāni pañca ca urabbhasatāni thūṇūpanītāni honti yaññatthāya. Yepissa te honti dāsāti vā pessāti vā kammakarāti vā, tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karontī”ti (saṃ. ni. 1.120).

Mahājano attano attano puttadhītuñātīnaṃ atthāya paridevamāno mahāsaddamakāsi, mahāpathavīundriyanasaddo viya ahosi. Atha mallikā devī taṃ saddaṃ sutvā rañño santikaṃ gantvā “kiṃ nu kho te, mahārāja, indriyāni apākatikāni, kilantarūpāni viya paññāyantī”ti pucchi. “Kiṃ tuyhaṃ , mallike, tvaṃ mama kaṇṇamūlena āsivisampi gacchantaṃ na jānāsī”ti? “Kiṃ panetaṃ, devā”ti? “Rattibhāge me evarūpo nāma saddo suto , svāhaṃ purohitaṃ pucchitvā jīvitantarāyo te paññāyati, sabbasatayaññaṃ yajitvā jīvitaṃ labhissasī”ti sutvā “mama jīvitameva mayhaṃ lābho”ti ime pāṇe gaṇhāpesinti. Mallikā devī, “andhabālosi, mahārāja, kiñcāpi mahābhakkhosi, anekasūpabyañjanavikatikaṃ doṇapākaṃ bhojanaṃ bhuñjasi, dvīsu raṭṭhesu rajjaṃ kāresi, paññā pana te mandā”ti āha. “Kasmā evaṃ vadesi, devī”ti? “Kahaṃ tayā aññassa maraṇena aññassa jīvitalābho diṭṭhapubbo, andhabālassa brāhmaṇassa kathaṃ gahetvā kasmā mahājanassa upari dukkhaṃ khipasi, dhuravihāre sadevakassa lokassa aggapuggalo atītādīsu appaṭihatañāṇo satthā vasati, taṃ pucchitvā tassovādaṃ karohī”ti vutte rājā sallahukehi yānehi mallikāya saddhiṃ vihāraṃ gantvā maraṇabhayatajjito kiñci vattuṃ asakkonto satthāraṃ vanditvā ekamantaṃ nisīdi.

Atha naṃ satthā “handa kuto nu tvaṃ, mahārāja, āgacchasi divā divassā”ti paṭhamataraṃ ālapi. So tuṇhīyeva nisīdi. Tato mallikā bhagavato ārocesi – “bhante, raññā kira majjhimayāmasamanantare saddo suto. Atha naṃ purohitassa ārocesi. Purohito ‘jīvitantarāyo te bhavissati, tassa paṭighātatthāya sabbasate pāṇe gahetvā tesaṃ galalohitena yaññe yajite jīvitaṃ labhissasī’ti āha. Rājā pāṇe gaṇhāpesi, tenāyaṃ mayā idhānīto”ti. “Evaṃ kira, mahārājā”ti? “Evaṃ, bhante”ti. “Kinti te saddo suto”ti? So attanā sutaniyāmeneva ācikkhi. Tathāgatassa taṃ sutvāva ekobhāso ahosi. Atha naṃ sattā āha – “mā bhāyi, mahārāja, tava antarāyo natthi, pāpakammino satthā attano dukkhaṃ āvīkarontā evamāhaṃsū”ti. “Kiṃ pana, bhante, tehi katan”ti? Atha kho bhagavā tesaṃ kammaṃ ācikkhituṃ “tena hi, mahārāja, suṇāhī”ti vatvā atītaṃ āhari –

Atīte vīsativassasahassāyukesu manussesu kassapo bhagavā loke uppajjitvā vīsatiyā khīṇāsavasahassehi saddhiṃ cārikaṃ caramāno bārāṇasimagamāsi. Bārāṇasivāsino dvepi tayopi bahutarāpi ekato hutvā āgantukadānaṃ pavattayiṃsu. Tadā bārāṇasiyaṃ cattālīsakoṭivibhavā cattāro seṭṭhiputtā sahāyakā ahesuṃ. Te mantayiṃsu – “amhākaṃ gehe bahudhanaṃ, tena kiṃ karomā”ti? “Evarūpe buddhe cārikaṃ caramāne dānaṃ dassāma, sīlaṃ rakkhissāma, pūjaṃ karissāmā”ti ekopi avatvā tesu eko tāva evamāha – “tikhiṇasuraṃ pivantā madhuramaṃsaṃ khādantā vicarissāma, idaṃ amhākaṃ jīvitaphalan”ti. Aparopi evamāha – “devasikaṃ tivassikagandhasālibhattaṃ nānaggarasehi bhuñjantā vicarissāmā”ti. Aparopi evamāha – “nānappakāraṃ pūvakhajjakavikatiṃ pacāpetvā khādantā vicarissāmā”ti. Aparopi evamāha – “sammā mayaṃ aññaṃ kiñci na karissāma, ‘dhanaṃ dassāmā’ti vutte anicchamānā itthī nāma natthi, tasmā dhanena palobhetvā pāradārikakammaṃ karissāmā”ti. “Sādhu, sādhū”ti sabbeva tassa kathāya aṭṭhaṃsu.

Te tato paṭṭhāya abhirūpānaṃ itthīnaṃ dhanaṃ pesetvā vīsativassasahassāni pāradārikakammaṃ katvā kālaṃ katvā avīciniraye nibbattā. Te ekaṃ buddhantaraṃ niraye paccitvā tattha kālaṃ katvā pakkāvasesena saṭṭhiyojanikāya lohakumbhiyā nibbattitvā tiṃsāya vassasahassehi heṭṭhimatalaṃ patvā punapi tiṃsāya vassasahassehi lohakumbhimukhaṃ patvā ekekaṃ gāthaṃ vattukāmā hutvā vattuṃ asakkontā ekekaṃ akkharaṃ vatvā puna parivattitvā, lohakumbhimeva paviṭṭhā. “Vadehi, mahārāja, paṭhamaṃ te kiṃ saddo nāma suto”ti? “Du-iti, bhante”ti. Satthā tena aparipuṇṇaṃ katvā vuttaṃ gāthaṃ paripuṇṇaṃ katvā dassento evamāha –

“Dujjīvitamajīvimha , ye sante na dadamhase;

Vijjamānesu bhogesu, dīpaṃ nākamha attano”ti. (jā. 1.4.53; pe. va. 804);

Atha rañño imissā gāthāya atthaṃ pakāsetvā, “kiṃ te, mahārāja, dutiyasaddo tatiyasaddo catutthasaddo suto”ti pucchitvā “evaṃ nāmā”ti vutte avasesaṃ paripūrento –

“Saṭṭhivassasahassāni, paripuṇṇāni sabbaso;

Niraye paccamānānaṃ, kadā anto bhavissati.

“Natthi anto kuto anto, na anto paṭidissati;

Tadā hi pakataṃ pāpaṃ, mama tuyhañca mārisā.

“Sohaṃ nūna ito gantvā, yoniṃ laddhāna mānusiṃ;

Vadaññū sīlasampanno, kāhāmi kusalaṃ bahun”ti. (jā. 1.4.54-56; pe. va. 802, 803, 805) –

Paṭipāṭiyā imā gāthā vatvā tāsaṃ atthaṃ pakāsetvā “iti kho, mahārāja, te cattāro janā ekekaṃ gāthaṃ vattukāmāpi vattuṃ asakkontā ekakameva akkharaṃ vatvā puna lohakumbhimeva paviṭṭhā”ti āha.

Raññā kira pasenadikosalena tassa saddassa sutakālato paṭṭhāya te heṭṭhā bhassanti eva, ajjāpi ekaṃ vassasahassaṃ nātikkamanti. Rañño taṃ desanaṃ sutvā mahāsaṃvego uppajji. So “bhāriyaṃ vatidaṃ pāradārikakammaṃ nāma, ekaṃ kira buddhantaraṃ niraye paccitvā tato cutā saṭṭhiyojanikāya lohakumbhiyā nibbattitvā tattha saṭṭhivassasahassāni paccitvā evampi nesaṃ dukkhā muccanakālo na paññāyati, ahampi paradāre sinehaṃ katvā sabbarattiṃ niddaṃ na labhiṃ, idāni ito paṭṭhāya paradāre mānasaṃ na bandhissāmī”ti cintetvā tathāgataṃ āha – “bhante, ajja me rattiyā dīghabhāvo ñāto”ti. Sopi puriso tattheva nisinno taṃ kathaṃ sutvā “laddho me balavappaccayo”ti satthāraṃ āha – “bhante, raññā tāva ajja rattiyā dīghabhāvo ñāto, ahaṃ pana hiyyo sayameva yojanassa dīghabhāvaṃ aññāsin”ti. Satthā dvinnampi kathaṃ saṃsanditvā “ekaccassa ratti dīghā hoti, ekaccassa yojanaṃ dīghaṃ hoti, bālassa pana saṃsāro dīgho hotī”ti vatvā dhammaṃ desento imaṃ gāthamāha –

60.

“Dīghā jāgarato ratti, dīghaṃ santassa yojanaṃ;

Dīgho bālāna saṃsāro, saddhammaṃ avijānatan”ti.

Tattha dīghāti ratti nāmesā tiyāmamattāva, jāgarantassa pana dīghā hoti, dviguṇatiguṇā viya hutvā khāyati. Tassā dīghabhāvaṃ attānaṃ maṅkuṇasaṅghassa bhattaṃ katvā yāva sūriyuggamanā samparivattakaṃ semāno mahākusītopi, subhojanaṃ bhuñjitvā sirisayane sayamāno kāmabhogīpi na jānāti, sabbarattiṃ pana padhānaṃ padahanto yogāvacaro ca, dhammakathaṃ kathento dhammakathiko ca, āsanasamīpe ṭhatvā dhammaṃ suṇanto ca, sīsarogādiphuṭṭho vā hatthapādacchedanādiṃ patto vā vedanābhibhūto ca, rattiṃ maggapaṭipanno addhiko ca jānāti. Yojananti yojanampi catugāvutamattameva, santassa pana kilantassa dīghaṃ hoti, dviguṇatiguṇaṃ viya khāyati. Sakaladivasañhi maggaṃ gantvā kilanto paṭipathaṃ āgacchantaṃ disvā “purato gāmo kīvadūro”ti pucchitvā “yojanan”ti vutte thokaṃ gantvā aparampi pucchitvā tenāpi “yojanan”ti vutte puna thokaṃ gantvā aparampi pucchati. Sopi “yojanan”ti vadati. So pucchitapucchitā yojananteva vadanti, dīghaṃ vatidaṃ yojanaṃ, ekayojanaṃ dve tīṇi yojanāni viya maññeti. Bālānanti idhalokaparalokatthaṃ pana ajānantānaṃ bālānaṃ saṃsāravaṭṭassa pariyantaṃ kātuṃ asakkontānaṃ yaṃ sattatiṃsabodhipakkhiyabhedaṃ saddhammaṃ ñatvā saṃsārassa antaṃ karonti, taṃ saddhammaṃ avijānataṃ saṃsāro dīgho nāma hoti. So hi attano dhammatāya eva dīgho nāma. Vuttampi cetaṃ – “anamataggoyaṃ, bhikkhave, saṃsāro, pubbā koṭi na paññāyatī”ti (saṃ. ni. 2.124). Bālānaṃ pana pariyantaṃ kātuṃ asakkontānaṃ atidīghoyevāti.

Desanāvasāne so puriso sotāpattiphalaṃ patto, aññepi bahū sotāpattiphalādīni pattā. Mahājanassa sātthikā dhammadesanā jātāti.

Rājā satthāraṃ vanditvā gacchantoyeva te satte bandhanā mocesi. Tattha itthipurisā bandhanā muttā sīsaṃ nhatvā sakāni gehāni gacchantā “ciraṃ jīvatu no, ayyā, mallikā devī, taṃ nissāya jīvitaṃ labhimhā”ti mallikāya guṇakathaṃ kathayiṃsu. Sāyanhasamaye bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ – “aho paṇḍitā vatāyaṃ, mallikā, attano paññaṃ nissāya ettakassa janassa jīvitadānaṃ adāsī”ti. Satthā gandhakuṭiyaṃ nisinnova tesaṃ bhikkhūnaṃ kathaṃ sutvā gandhakuṭito nikkhamitvā dhammasabhaṃ pavisitvā paññatte āsane nisīditvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte, “na, bhikkhave, mallikā, idāneva attano paññaṃ nissāya mahājanassa jīvitadānaṃ deti, pubbepi adāsiyevā”ti vatvā tamatthaṃ pakāsanto atītaṃ āhari –

Atīte bārāṇasiyaṃ rañño putto ekaṃ nigrodharukkhaṃ upasaṅkamitvā tattha nibbattāya devatāya āyāci – “sāmi devarāja, imasmiṃ jambudīpe ekasatarājāno ekasataaggamahesiyo, sacāhaṃ pitu accayena rajjaṃ labhissāmī, etesaṃ galalohitena baliṃ karissāmī”ti. So pitari kālakate rajjaṃ patvā “devatāya me ānubhāvena rajjaṃ pattaṃ, balimassā karissāmī”ti mahatiyā senāya nikkhamitvā ekaṃ rājānaṃ attano vase vattetvā tena saddhiṃ aparampi aparampīti sabbe rājāno attano vase katvā saddhiṃ aggamahesīhi ādāya gacchanto uggasenassa nāma sabbakaniṭṭhassa rañño dhammadinnā nāma aggamahesī garugabbhā, taṃ ohāya āgantvā “ettakajanaṃ visapānakaṃ pāyetvā māressāmī”ti rukkhamūlaṃ sodhāpesi. Devatā cintesi – “ayaṃ rājā ettake rājāno gaṇhanto ‘maṃ nissāya gahitā ime’ti cintetvā tesaṃ galalohitena mayhaṃ baliṃ kātukāmo, sace panāyaṃ ete ghātessati, jambudīpe rājavaṃso upacchijjissati, rukkhamūlepi, me asuci bhavissati, sakkhissāmi nu kho etaṃ nivāretun”ti. Sā upadhārentī “nāhaṃ sakkhissāmī”ti ñatvā aññampi devataṃ upasaṅkamitvā etamatthaṃ ārocetvā “tvaṃ sakkhissasī”ti āha. Tāyapi paṭikkhittā aññampi aññampīti evaṃ sakalacakkavāḷadevatāyo upasaṅkamitvā tāhipi paṭikkhittā catunnaṃ mahārājūnaṃ santikaṃ gantvā “mayaṃ na sakkoma, amhākaṃ pana rājā amhehi puññena ca paññāya ca visiṭṭho, taṃ pucchā”ti tehipi paṭikkhittakāle sakkaṃ upasaṅkamitvā tamatthaṃ ārocetvā, “deva, tumhesu appossukkataṃ āpannesu khattiyavaṃso upacchijjissati, tassa paṭisaraṇaṃ hothā”ti āha. Sakko “ahampi naṃ paṭibāhituṃ na sakkhissāmi, upāyaṃ pana te vakkhāmī”ti vatvā upāyaṃ ācikkhi – “gaccha, tvaṃ rañño passantasseva rattavatthaṃ nivāsetvā attano rukkhato nikkhamitvā gamanākāraṃ dassehi. Atha taṃ rājā ‘devatā gacchati, nivattāpessāmi nan’ti nānappakārena yācissati. Atha naṃ vadeyyāsi ‘tvaṃ ekasatarājāno saddhiṃ aggamahesīhi ānetvā tesaṃ galalohitena baliṃ karissāmī’ti mayhaṃ āyācitvā uggasenassa rañño deviṃ ohāya āgato, nāhaṃ tādisassa musāvādassa baliṃ sampaṭicchāmī”ti, “evaṃ kira vutte rājā taṃ āṇāpessati, sā rañño dhammaṃ desetvā ettakassa janassa jīvitadānaṃ dassatī”ti. Iminā kāraṇena sakko devatāya imaṃ upāyaṃ ācikkhi. Devatā tathā akāsi.

Rājāpi taṃ āṇāpesi. Sā āgantvā tesaṃ rājūnaṃ pariyante nisinnampi attano rājānameva vandi. Rājā “mayi sabbarājajeṭṭhake ṭhite sabbakaniṭṭhaṃ attano sāmikaṃ vandatī”ti tassā kujjhi. Atha naṃ sā āha – “kiṃ mayhaṃ tayi paṭibaddhaṃ, ayaṃ pana me sāmiko issariyassa dāyako, imaṃ avanditvā kasmā taṃ vandissāmī”ti? Rukkhadevatā passantasseva mahājanassa “evaṃ, bhadde, evaṃ, bhadde”ti vatvā taṃ pupphamuṭṭhinā pūjesi . Puna rājā āha – “sace maṃ na vandasi, mayhaṃ rajjasiridāyikaṃ evaṃ mahānubhāvaṃ devataṃ kasmā na vandasī”ti? “Mahārāja, tayā attano puññe ṭhatvā rājāno gahitā, na devatāya gahetvā dinnā”ti. Punapi taṃ devatā “evaṃ, bhadde, evaṃ, bhadde”ti vatvā tatheva pūjesi. Puna sā rājānaṃ āha – “tvaṃ ‘devatāya me ettakā rājāno gahetvā dinnā’ti vadesi, idāni te devatāya upari vāmapasse rukkho agginā daḍḍho, sā taṃ aggiṃ nibbāpetuṃ kasmā nāsakkhi, yadi evaṃ mahānubhāvā”ti. Punapi taṃ devatā “evaṃ, bhadde, evaṃ, bhadde”ti vatvā tatheva pūjesi.

Sā kathayamānā ṭhitā rodi ceva hasi ca. Atha naṃ rājā “kiṃ ummattikāsī”ti āha. “Kasmā deva evaṃ vadesi”? “Na mādisiyo ummattikā hontī”ti. Atha “naṃ kiṃ kāraṇā rodasi ceva hasasi cā”ti? “Suṇāhi, mahārāja, ahañhi atīte kuladhītā hutvā patikule vasantī sāmikassa sahāyakaṃ pāhunakaṃ āgataṃ disvā tassa bhattaṃ pacitukāmā ‘maṃsaṃ āharā’ti dāsiyā kahāpaṇaṃ datvā tāya maṃsaṃ alabhitvā āgatāya ‘natthi maṃsan’ti vutte gehassa pacchimabhāge sayitāya eḷikāya sīsaṃ chinditvā bhattaṃ sampādesiṃ. Sāhaṃ ekissāya eḷikāya sīsaṃ chinditvā niraye paccitvā pakkāvasesena tassā lomagaṇanāya sīsacchedaṃ pāpuṇiṃ, ‘tvaṃ ettakaṃ janaṃ vadhitvā kadā dukkhā muccissasī’ti evamahaṃ tava dukkhaṃ anussarantī rodin”ti vatvā imaṃ gāthamāha –

“Ekissā kaṇṭhaṃ chetvāna, lomagaṇanāya paccisaṃ;

Bahūnaṃ kaṇṭhe chetvāna, kathaṃ kāhasi khattiyā”ti.

Atha “kasmā tvaṃ hasasī”ti? “‘Etasmā dukkhā muttāmhī’ti tussitvā, mahārājā”ti . Punapi taṃ devatā “evaṃ, bhadde, evaṃ, bhadde”ti vatvā pupphamuṭṭhinā pūjesi. Rājā “aho me bhāriyaṃ kataṃ kammaṃ, ayaṃ kira ekaṃ eḷikaṃ vadhitvā niraye pakkāvasesena tassā lomagaṇanāya sīsacchedaṃ pāpuṇi, ahaṃ ettakaṃ janaṃ vadhitvā kadā sotthiṃ pāpuṇissāmī”ti sabbe rājāno mocetvā attano mahallakatare vanditvā daharadaharānaṃ añjaliṃ paggayha sabbe khamāpetvā sakasakaṭṭhānameva pahiṇi.

Satthā imaṃ dhammadesanaṃ āharitvā “evaṃ, bhikkhave, na idāneva, mallikā devī, attano paññaṃ nissāya mahājanassa jīvitadānaṃ deti, pubbepi adāsiyevā”ti vatvā atītaṃ samodhānesi – “tadā bārāṇasirājā pasenadi kosalo ahosi, dhammadinnā, devī mallikā, rukkhadevatā ahamevā”ti. Evaṃ atītaṃ samodhānetvā puna dhammaṃ desento, “bhikkhave, pāṇātipāto nāma na kattabbayuttako. Pāṇātipātino hi dīgharattaṃ socantī”ti vatvā imā gāthā āha –

“Idha socati pecca socati,

Pāpakārī ubhayattha socati;

So socati so vihaññati,

Disvā kammakiliṭṭhamattano”ti. (dha. pa. 15);

“Evaṃ ce sattā jāneyyuṃ, dukkhāyaṃ jātisambhavo;

Na pāṇo pāṇinaṃ haññe, pāṇaghātī hi socatī”ti. (jā. 1.1.18);

Aññatarapurisavatthu paṭhamaṃ.

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/5. Bālavagga 愚品 (Dhp 5, 60-75)”

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【经名】 5.2 Mahākassapasaddhivihārikavatthu 沙弥顽强不驯 (Dhp 5.2, 61)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

61.

Carañce nādhigaccheyya, seyyaṃ sadisamattano;

Ekacariyaṃ [ekacariyaṃ (ka.)] daḷhaṃ kayirā, natthi bāle sahāyatā.

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六一 如果找不到胜过自己或与自己相当的人为友，宁可坚定地独自修行，不要与愚人做伴侣。

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顽强不驯的年轻沙弥

如果找不到比自己更有德行或与自己相当的人为友，

宁可独自居住，也不要与愚痴的人为伍。

大迦叶尊者停留在王舍城时，有两位年轻沙弥跟随他修习。其中一位恭敬、服从又尽责。另一位则并非如此，每当大迦叶尊者告诫他不可疏忽职责时，他总是觉得受到了非常大的侮辱。有一天他到大迦叶尊者的一位信徒家去，骗他们说，大迦叶尊者生病了，他们就交给他特别的食物，请他拿回去给大迦叶尊者吃。但他在半路上就吃掉了这些特别的食物。事情发生后，大迦叶尊者为这件事告诫他时，他非常生气。第二天，大迦叶尊者外出化缘时，这位顽强、愚蠢的年轻沙弥留在精舍里，竟然打破了所有的锅子，并且放火烧了精舍。后来，从王舍城来的一位比丘向佛陀报告了这件事，佛陀说大迦叶尊者最好独自居住，也不要和造成这么多问题的愚人共处一室。

智者出于慈悲心，希望改善愚人的情况时，可以与愚痴的人来往，但不可反而受到他们的污染。

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【Dhammapada-aṭṭhakathā 法句经义注】

2. Mahākassapattherasaddhivihārikavatthu

Carañcenādhigaccheyyāti imaṃ dhammadesanaṃ satthā sāvatthiyaṃ jetavane viharanto mahākassapattherassa saddhivihārikaṃ ārabbha kathesi. Desanā rājagahe samuṭṭhitā.

Theraṃ kira rājagahaṃ nissāya pippaliguhāyaṃ vasantaṃ dve saddhivihārikā upaṭṭhahiṃsu. Tesu eko sakkaccaṃ vattaṃ karoti, eko tena kataṃ kataṃ attanā kataṃ viya dassento mukhodakadantakaṭṭhānaṃ paṭiyāditabhāvaṃ ñatvā, “bhante, mukhodakadantakaṭṭhāni me paṭiyāditāni, mukhaṃ dhovathā”ti vadati, pādadhovananhānādikālepi evameva vadati. Itaro cintesi – “ayaṃ niccakālaṃ mayā kataṃ kataṃ attanā kataṃ viya katvā dasseti, hotu, kattabbayuttakamassa karissāmī”ti. Tassa bhuñjitvā supantasseva nhānodakaṃ tāpetvā ekasmiṃ ghaṭe katvā piṭṭhikoṭṭhake ṭhapesi, udakatāpanabhājane pana nāḷimattaṃ udakaṃ sesetvā usumaṃ muñcantaṃ ṭhapesi. Taṃ itaro sāyanhasamaye pabujjhitvā usumaṃ nikkhantaṃ disvā “udakaṃ tāpetvā koṭṭhake ṭhapitaṃ bhavissatī”ti vegena gantvā theraṃ vanditvā, “bhante, koṭṭhake udakaṃ ṭhapitaṃ, nhāyathā”ti vatvā therena saddhiṃyeva koṭṭhakaṃ pāvisi. Thero udakaṃ apassanto “kahaṃ udakaṃ, āvuso”ti āha. Daharo aggisālaṃ gantvā bhājane uḷuṅkaṃ otāretvā tucchabhāvaṃ ñatvā “passatha duṭṭhassa kammaṃ tucchabhājanaṃ uddhane āropetvā kuhiṃ gato, ahaṃ ‘koṭṭhake udakan’ti saññāya ārocesin”ti ujjhāyanto ghaṭaṃ ādāya titthaṃ agamāsi. Itaropi piṭṭhikoṭṭhakato udakaṃ āharitvā koṭṭhake ṭhapesi.

Thero cintesi – “ayaṃ daharo ‘udakaṃ me tāpetvā koṭṭhake ṭhapitaṃ, etha, bhante, nhāyathā’ti vatvā idāni ujjhāyanto ghaṭaṃ ādāya titthaṃ gacchati, kiṃ nu kho etan”ti upadhārento “ettakaṃ kālaṃ esa daharo iminā kataṃ vattaṃ attanāva kataṃ viya pakāsetī”ti ñatvā sāyaṃ āgantvā nisinnassa ovādamadāsi, “āvuso, bhikkhunā nāma ‘attanā katameva katan’ti vattuṃ vaṭṭati, no akataṃ, tvaṃ idāneva ‘koṭṭhake udakaṃ ṭhapitaṃ, nhāyatha, bhante’ti vatvā mayi pavisitvā ṭhite ghaṭaṃ ādāya ujjhāyanto gacchasi, pabbajitassa nāma evaṃ kātuṃ na vaṭṭatī”ti. So “passatha therassa kammaṃ, udakamattakaṃ nāma nissāya maṃ evaṃ vadesī”ti kujjhitvā punadivase therena saddhiṃ piṇḍāya na pāvisi. Thero itarena saddhiṃ ekaṃ padesaṃ agamāsi. So tasmiṃ gate therassa upaṭṭhākakulaṃ gantvā “thero kahaṃ, bhante”ti puṭṭho “therassa aphāsukaṃ jātaṃ, vihāreyeva nisinno”ti āha. “Kiṃ pana, bhante, laddhuṃ vaṭṭatī”ti? “Evarūpaṃ kira nāma āhāraṃ dethā”ti vutte tena vuttaniyāmeneva sampādetvā adaṃsu. So antarāmaggeva taṃ bhattaṃ bhuñjitvā vihāraṃ gato. Theropi gataṭṭhāne mahantaṃ sukhumavatthaṃ labhitvā attanā saddhiṃ gatadaharassa adāsi. So taṃ rajitvā attano nivāsanapārupanaṃ akāsi.

Thero punadivase taṃ upaṭṭhākakulaṃ gantvā, “bhante, ‘tumhākaṃ kira aphāsukaṃ jātan’ti amhehi daharena vuttaniyāmeneva paṭiyādetvā āhāro pesito, paribhuñjitvā vo phāsukaṃ jātan”ti vutte tuṇhī ahosi. Vihāraṃ pana gantvā taṃ daharaṃ vanditvā nisinnaṃ evamāha – “āvuso, tayā kira hiyyo, idaṃ nāma kataṃ, idaṃ pabbajitānaṃ na anucchavikaṃ, viññattiṃ katvā bhuñjituṃ na vaṭṭatī”ti. So kujjhitvā there āghātaṃ bandhitvā “purimadivase udakamattaṃ nissāya maṃ musāvādiṃ katvā ajja attano upaṭṭhākakule bhattamuṭṭhiyā bhuttakāraṇā maṃ ‘viññattiṃ katvā bhuñjituṃ na vaṭṭatī’ti vadati, vatthampi tena attano upaṭṭhākasseva dinnaṃ, aho therassa bhāriyaṃ kammaṃ, jānissāmissa kattabbayuttakan”ti punadivase there gāmaṃ pavisante sayaṃ vihāre ohīyitvā daṇḍaṃ gahetvā paribhogabhājanāni bhinditvā therassa paṇṇasālāya aggiṃ datvā yaṃ na jhāyati, taṃ muggarena paharanto bhinditvā nikkhamitvā palāto. So kālaṃ katvā avīcimahāniraye nibbatti.

Mahājano kathaṃ samuṭṭhāpesi – “therassa kira saddhivihāriko ovādamattaṃ asahanto kujjhitvā paṇṇasālaṃ jhāpetvā palāto”ti. Atheko bhikkhu aparabhāge rājagahā nikkhamitvā satthāraṃ daṭṭhukāmo jetavanaṃ gantvā satthāraṃ vanditvā satthārā paṭisanthāraṃ katvā “kuto āgatosī”ti puṭṭho “rājagahato, bhante”ti āha. “Mama puttassa mahākassapassa khamanīyan”ti? “Khamanīyaṃ, bhante, eko pana saddhivihāriko ovādamattena kujjhitvā paṇṇasālaṃ jhāpetvā palāto”ti. Satthā “na so idāneva ovādaṃ sutvā kujjhati, pubbepi kujjhiyeva. Na idāneva kuṭiṃ dūseti, pubbepi dūsesiyevā”ti vatvā atītaṃ āhari –

Atīte bārāṇasiyaṃ brahmadatte rajjaṃ kārente himavantapadese eko siṅgilasakuṇo kulāvakaṃ katvā vasi. Athekadivasaṃ deve vassante eko makkaṭo sītena kampamāno taṃ padesaṃ agamāsi. Siṅgilo taṃ disvā gāthamāha –

“Manussasseva te sīsaṃ, hatthapādā ca vānara;

Atha kena nu vaṇṇena, agāraṃ te na vijjatī”ti. (jā. 1.4.81);

Makkaṭo “kiñcāpi me hatthapādā atthi, yāya pana paññāya vicāretvā agāraṃ kareyyaṃ, sā me paññā natthī”ti cintetvā tamatthaṃ viññāpetukāmo imaṃ gāthamāha –

“Manussasseva me sīsaṃ, hatthapādā ca siṅgila;

Yāhu seṭṭhā manussesu, sā me paññā na vijjatī”ti. (jā. 1.4.82);

Atha naṃ “evarūpassa tava kathaṃ gharāvāso ijjhissatī”ti garahanto siṅgilo imaṃ gāthādvayamāha –

“Anavaṭṭhitacittassa , lahucittassa dubbhino;

Niccaṃ addhuvasīlassa, sukhabhāvo na vijjati.

“So karassu ānubhāvaṃ, vītivattassu sīliyaṃ;

Sītavātaparittāṇaṃ, karassu kuṭavaṃ kapī”ti. (jā. 1.4.83-84);

Makkaṭo “ayaṃ maṃ anavaṭṭhitacittaṃ lahucittaṃ mittadubbhiṃ addhuvasīlaṃ karoti, idānissa mittadubbhibhāvaṃ dassessāmī”ti kulāvakaṃ viddhaṃsetvā vippakiri. Sakuṇo tasmiṃ kulāvakaṃ gaṇhante eva ekena passena nikkhamitvā palāyi.

Satthā imaṃ dhammadesanaṃ āharitvā jātakaṃ samodhānesi – “tadā makkaṭo kuṭidūsakabhikkhu ahosi, siṅgilasakuṇo kassapo ahosī”ti . Jātakaṃ samodhānetvā “evaṃ, bhikkhave, na idāneva, pubbepi so ovādakkhaṇe kujjhitvā kuṭiṃ dūsesi, mama puttassa kassapassa evarūpena bālena saddhiṃ vasanato ekakasseva nivāso seyyo”ti vatvā imaṃ gāthamāha –

61.

“Carañce nādhigaccheyya, seyyaṃ sadisamattano;

Ekacariyaṃ daḷhaṃ kayirā, natthi bāle sahāyatā”ti.

Tattha caranti iriyāpathacāraṃ aggahetvā manasācāro veditabbo, kalyāṇamittaṃ pariyesantoti attho. Seyyaṃ sadisamattanoti attano sīlasamādhipaññāguṇehi adhikataraṃ vā sadisaṃ vā na labheyya ce. Ekacariyanti etesu hi seyyaṃ labhamāno sīlādīhi vaḍḍhati, sadisaṃ labhamāno na parihāyati, hīnena pana saddhiṃ ekato vasanto ekato saṃbhogaparibhogaṃ karonto sīlādīhi parihāyati. Tena vuttaṃ – “evarūpo puggalo na sevitabbo na bhajitabbo na payirupāsitabbo aññatra anuddayā aññatra anukampā”ti (pu. pa. 121; a. ni. 3.26). Tasmā sace kāruññaṃ paṭicca “ayaṃ maṃ nissāya sīlādīhi vaḍḍhissatī”ti tamhā puggalā kiñci apaccāsīsanto taṃ saṅgaṇhituṃ sakkoti, iccetaṃ kusalaṃ . No ce sakkoti, ekacariyaṃ daḷhaṃ kayirā ekībhāvameva thiraṃ katvā sabbairiyāpathesu ekakova vihareyya. Kiṃ kāraṇā? Natthi bāle sahāyatāti sahāyatā nāma cūḷasīlaṃ majjhimasīlaṃ mahāsīlaṃ dasa kathāvatthūni terasa dhutaṅgaguṇā vipassanāguṇā cattāro maggā cattāri phalāni tisso vijjā cha abhiññā. Ayaṃ sahāyatāguṇo bālaṃ nissāya natthīti.

Desanāvasāne āgantuko bhikkhu sotāpattiphalaṃ patto, aññepi bahū sotāpattiphalādīni pāpuṇiṃsu, desanā mahājanassa sātthikā ahosīti.

Mahākassapattherasaddhivihārikavatthu dutiyaṃ.

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☸*********************************************************************

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【佛历 2558.8.29 心 法师 修订】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/5. Bālavagga 愚品 (Dhp 5, 60-75)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.3 Ānandaseṭṭhivatthu 吝啬富翁 (Dhp 5.3, 62)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

62.

Puttā matthi dhanammatthi [puttamatthi dhanamatthi (ka.)], iti bālo vihaññati;

Attā hi [attāpi (?)] attano natthi, kuto puttā kuto dhanaṃ.

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六二 “这是我的儿子，这是我的财富”，愚人常常为此烦恼。连自身都不是“我”所有，何况是儿子和财富呢？

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吝啬富翁的命运

无明的人以为：

“这是我的儿子，这是我的财富。”

这样就感到安全无虞；

事实上，

这个身体尚且不为自己所有，更何况儿子和财富呢！

阿难达是舍卫城中非常富有的人，但却吝啬于布施。他常常对儿子牧拉斯里说：“不要自以为有钱，我们不应该花钱，反而要更努力积累财富，否则，财产会日渐减少。”他甚至在屋里埋藏了五罐金币，但直到他去世的时候，也没有告诉儿子埋藏的地点。

富人死后，往生到离舍卫城不远的乞丐村。从他投胎的母亲开始怀孕起，所有乞丐的收入就减少了，他们认为其中一定有个不祥的人，就逐步排查，最后判断这位怀孕的妇女就是祸首，于是她被驱逐离开了村子。后来这位妇女生下一个丑陋、令人厌恶的儿子。每次她单独外出乞讨，就能得到与从前一样多的施舍，但如果带着儿子一起乞讨时，就什么也得不到。所以等儿子长大后，她就要儿子单独外出乞讨。当他走到他前世的房子时，他前世的孙子们看见他丑陋的外表时，心生恐惧，就叫仆人把他赶走。

这时候，也在城里化缘的佛陀看见了这件事情，就叫阿难前去请牧拉斯里（乞丐前世的儿子）前来谈话。佛陀告诉牧拉斯里，这位年轻的乞丐实际上是他前世的父亲，但牧拉斯里不相信。佛陀就叫乞丐去挖出那五罐金币，牧拉斯里这才相信。此后，他就成为佛陀虔诚的信徒。

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【Dhammapada-aṭṭhakathā 法句经义注】

3. Ānandaseṭṭhivatthu

Puttāmatthīti imaṃ dhammadesanaṃ satthā sāvatthiyaṃ viharanto ānandaseṭṭhiṃ ārabbha kathesi.

Sāvatthiyaṃ kira ānandaseṭṭhi nāma cattālīsakoṭivibhavo mahāmaccharī ahosi. So anvaḍḍhamāsaṃ ñātake sannipātetvā puttaṃ mūlasiriṃ nāma tīsu velāsu evaṃ ovadati – “idaṃ cattālīsakoṭidhanaṃ ‘bahū’”ti mā saññaṃ kari, vijjamānaṃ dhanaṃ na dātabbaṃ, navaṃ dhanaṃ uppādetabbaṃ. Ekekampi hi kahāpaṇaṃ vayaṃ karontassa pana khīyateva. Tasmā –

“Añjanānaṃ khayaṃ disvā, upacikānañca ācayaṃ;

Madhūnañca samāhāraṃ, paṇḍito gharamāvase”ti.

So aparena samayena attano pañca mahānidhiyo puttassa anācikkhitvā dhananissito maccheramalamalino kālaṃ katvā tasseva nagarassa ekasmiṃ dvāragāmake caṇḍālānaṃ kulasahassaṃ paṭivasati. Tatthekissā caṇḍāliyā kucchismiṃ paṭisandhiṃ gaṇhi. Rājā tassa kālakiriyaṃ sutvā puttamassa mūlasiriṃ pakkosāpetvā seṭṭhiṭṭhāne ṭhapesi. Tampi caṇḍālakulasahassaṃ ekatova bhatiyā kammaṃ katvā jīvamānaṃ tassa paṭisandhiggahaṇato paṭṭhāya neva bhatiṃ labhati, na yāpanamattato paraṃ bhattapiṇḍampi. Te “mayaṃ etarahi kammaṃ karontāpi piṇḍabhattampi na labhāma, amhākaṃ antare kāḷakaṇṇiyā bhavitabban”ti dve koṭṭhāsā hutvā yāva tassa mātāpitaro visuṃ honti, tāva vibhajitvā “imasmiṃ kule kāḷakaṇṇī uppannā”ti tassa mātaraṃ nīhariṃsu.

Sāpi yāvassā so kucchigato, tāva yāpanamattampi kicchena labhitvā puttaṃ vijāyi. Tassa hatthā ca pādā ca akkhīni ca kaṇṇā ca nāsā ca mukhañca yathāṭhāne na ahesuṃ. So evarūpena aṅgavekallena samannāgato paṃsupisācako viya ativirūpo ahosi. Evaṃ santepi taṃ mātā na pariccaji. Kucchiyaṃ vasitaputtasmiñhi sineho balavā hoti. Sā taṃ kicchena posayamānā taṃ ādāya gatadivase kiñci alabhitvā gehe katvā sayameva gatadivase bhatiṃ labhati. Atha naṃ piṇḍāya caritvā jīvituṃ samatthakāle sā kapālakaṃ hatthe ṭhapetvā, “tāta , mayaṃ taṃ nissāya mahādukkhaṃ pattā, idāni na sakkomi taṃ posetuṃ, imasmiṃ nagare kapaṇaddhikādīnaṃ paṭiyattabhattāni atthi, tattha bhikkhāya caritvā jīvāhī”ti taṃ vissajjesi. So gharapaṭipāṭiyā caranto ānandaseṭṭhikāle nivuttaṭṭhānaṃ gantvā jātissaro hutvā attano gehaṃ pāvisi. Tīsu pana dvārakoṭṭhakesu na koci sallakkhesi. Catutthe dvārakoṭṭhake mūlasiriseṭṭhino puttakā disvā ubbiggahadayā parodiṃsu. Atha naṃ seṭṭhipurisā “nikkhama kāḷakaṇṇī”ti pothetvā nīharitvā saṅkāraṭṭhāne khipiṃsu. Satthā ānandattherena pacchāsamaṇena piṇḍāya caranto taṃ ṭhānaṃ patto theraṃ oloketvā tena puṭṭho taṃ pavattiṃ ācikkhi. Thero mūlasiriṃ pakkosāpesi. Atha mahājanakāyo sannipati. Satthā mūlasiriṃ āmantetvā “jānāsi etan”ti pucchitvā “na jānāmī”ti vutte, “pitā te ānandaseṭṭhī”ti vatvā asaddahantaṃ “ānandaseṭṭhi puttassa te pañca mahānidhiyo ācikkhāhī”ti ācikkhāpetvā saddahāpesi. So satthāraṃ saraṇaṃ agamāsi. Tassa dhammaṃ desento imaṃ gāthamāha –

62.

“Puttā matthi dhanammatthi, iti bālo vihaññati;

Attā hi attano natthi, kuto puttā kuto dhanan”ti.

Tassattho – puttā me atthi, dhanaṃ me atthi, iti bālo puttataṇhāya ceva dhanataṇhāya ca haññati vihaññati dukkhayati, “puttā me nassiṃsū”ti vihaññati, “nassantī”ti vihaññati, “nassissantī”ti vihaññati. Dhanepi eseva nayo. Iti chahākārehi vihaññati. “Putte posessāmī”ti rattiñca divā ca thalajalapathādīsu nānappakārato vāyamantopi vihaññati, “dhanaṃ uppādessāmī”ti kasivāṇijjādīni karontopi vihaññateva. Evaṃ vihaññassa ca attā hi attano natthi tena vighātena dukkhitaṃ attānaṃ sukhitaṃ kātuṃ asakkontassa pavattiyampissa attā hi attano natthi, maraṇamañce nipannassa māraṇantikāhi vedanāhi aggijālāhi viya pariḍayhamānassa chijjamānesu sandhibandhanesu, bhijjamānesu aṭṭhisaṅghāṭesu nimīletvā paralokaṃ ummīletvā idhalokaṃ passantassāpi divase divase dvikkhattuṃ nhāpetvā tikkhattuṃ bhojetvā gandhamālādīhi alaṅkaritvā yāvajīvaṃ positopi sahāyabhāvena dukkhaparittāṇaṃ kātuṃ asamatthatāya attā hi attano natthi. Kutoputtā kuto dhanaṃ puttā vā dhanaṃ vā tasmiṃ samaye kimeva karissanti, ānandaseṭṭhinopi kassaci kiñci adatvā puttassatthāya dhanaṃ saṇṭhapetvā pubbe vā maraṇamañce nipannassa, idāni vā imaṃ dukkhaṃ pattassa kuto puttā kuto dhanaṃ. Puttā vā dhanaṃ vā tasmiṃ samaye kiṃ dukkhaṃ hariṃsu, kiṃ vā sukhaṃ uppādayiṃsūti.

Desanāvasāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi. Desanā mahājanassa sātthikā ahosīti.

Ānandaseṭṭhivatthu tatiyaṃ.

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/5. Bālavagga 愚品 (Dhp 5, 60-75)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.4 Gaṇṭhibhedakacoravatthu 分辨愚痴的人 (Dhp 5.4, 63)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

63.

Yo bālo maññati bālyaṃ, paṇḍito vāpi tena so;

Bālo ca paṇḍitamānī, sa ve “bālo”ti vuccati.

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六三 愚人若自知其愚，由此而成为智者；愚人若自以为智，那才真是愚痴者。

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如何分辨愚痴的人

自知愚痴的人，其实是聪明的人。

愚痴却自以为聪明的人，真正是愚痴的人。

有一次，两位小偷和一群信徒，前往祗树给孤独园听闻佛陀说法。其中一位专心闻法，所以马上就了悟佛法。另一位却不用心，反而到处偷取信徒的钱财。佛陀说法后，两人回到第二位小偷的家，这时候，他嘲讽不偷钱的小偷：“是啊！你很聪明，但你没有钱买东西来煮！”不偷钱的小偷听到同伴的话，心里想：“他多么愚蠢，居然自认为聪明。”不偷钱的小偷就和一些亲友到给孤独园，向佛陀报告这件事。

佛陀说：愚人若自知愚昧，基于这份自知，至少可认为是有智慧的人。如果不自知，反而自认聪明，就真的是愚痴的人。

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【Dhammapada-aṭṭhakathā 法句经义注】

4. Gaṇṭhibhedakacoravatthu

Yo bāloti imaṃ dhammadesanaṃ satthā jetavane viharanto gaṇṭhibhedakacore ārabbha kathesi.

Te kira dve sahāyakā dhammassavanatthāya gacchantena mahājanena saddhiṃ jetavanaṃ gantvā eko dhammakathaṃ assosi, eko attano gayhūpagaṃ olokesi. Tesu eko dhammaṃ suṇamāno sotāpattiphalaṃ pāpuṇi, itaro ekassa dussante baddhaṃ pañcamāsakamattaṃ labhi. Tassa taṃ gehe pākabhattaṃ jātaṃ, itarassa gehe na paccati. Atha naṃ sahāyakacoro attano bhariyāya saddhiṃ uppaṇḍayamāno “tvaṃ atipaṇḍitatāya attano gehe pākabhattamūlampi na nipphādesī”ti āha. Itaro pana “bālabhāveneva vatāyaṃ attano paṇḍitabhāvaṃ maññatī”ti taṃ pavattiṃ satthu ārocetuṃ ñātīhi saddhiṃ jetavanaṃ gantvā ārocesi. Satthā tassa dhammaṃ desento imaṃ gāthamāha –

63.

“Yo bālo maññati bālyaṃ, paṇḍito vāpi tena so;

Bālo ca paṇḍitamānī, sa ve ‘bālo’ti vuccatī”ti.

Tattha yo bāloti yo andhabālo apaṇḍito samāno “bālo ahan”ti attano bālyaṃ bālabhāvaṃ maññati jānāti. Tena soti tena kāraṇena so puggalo paṇḍito vāpi hoti paṇḍitasadiso vā. So hi “bālo ahan”ti jānamāno aññaṃ paṇḍitaṃ upasaṅkamanto payirupāsanto tena paṇḍitabhāvatthāya ovadiyamāno anusāsiyamāno taṃ ovādaṃ gaṇhitvā paṇḍito vā hoti paṇḍitataro vā. Sa ve bāloti yo ca bālo samāno “ko añño mayā sadiso bahussuto vā dhammakathiko vā vinayadharo vā dhutaṅgadharo vā atthī”ti evaṃ paṇḍitamānī hoti. So aññaṃ paṇḍitaṃ anupasaṅkamanto apayirupāsanto neva pariyattiṃ uggaṇhāti, na paṭipattiṃ pūreti, ekantabālabhāvameva pāpuṇāti. So gaṇṭhibhedakacoro viya. Tena vuttaṃ “sa ve ‘bālo’ti vuccatī”ti.

Desanāpariyosāne itarassa ñātakehi saddhiṃ mahājano sotāpattiphalādīni pāpuṇīti.

Gaṇṭhibhedakacoravatthu catutthaṃ.

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☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/5. Bālavagga 愚品 (Dhp 5, 60-75)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.5 Udāyittheravatthu 优达夷不领悟佛法 (Dhp 5.5, 64)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

64.

Yāvajīvampi ce bālo, paṇḍitaṃ payirupāsati;

Na so dhammaṃ vijānāti, dabbī sūparasaṃ yathā.

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六四 愚人即使终身亲近智者，也无法了达正法，如同汤匙不知汤的味道。

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不能领悟佛法的痴人

真正的痴人虽然终身与智者为伍，仍然无法领悟佛法，

就像汤匙不知汤的滋味。 (偈 64)

优达夷比丘喜欢坐在讲经说法的讲台上。有一次，一群来访的比丘误认他也是学养丰富的比丘，就向他请教五蕴，但优达夷却无法作答。因为他对佛法一无所知，来访的比丘们惊讶于居然有人与佛陀共住，却对心、五蕴与六根如此无知。

佛陀向他们说：“真正的痴人虽然终身与智者为伍，仍然无法领悟佛法，就像汤匙不知汤的滋味。”

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【Dhammapada-aṭṭhakathā 法句经义注】

5. Udāyittheravatthu

Yāvajīvampi ce bāloti imaṃ dhammadesanaṃ satthā jetavane viharanto udāyittheraṃ ārabbha kathesi.

So kira mahātheresu paṭikkantesu dhammasabhaṃ gantvā dhammāsane nisīdi. Atha naṃ ekadivasaṃ āgantukā bhikkhū disvā “ayaṃ bahussuto mahāthero bhavissatī”ti maññamānā khandhādipaṭisaṃyuttaṃ pañhaṃ pucchitvā kiñci ajānamānaṃ “ko eso, buddhehi saddhiṃ ekavihāre vasamāno khandhadhātuāyatanamattampi na jānātī”ti garahitvā taṃ pavattiṃ tathāgatassa ārocesuṃ. Satthā tesaṃ dhammaṃ desento imaṃ gāthamāha –

64.

“Yāvajīvampi ce bālo, paṇḍitaṃ payirupāsati;

Na so dhammaṃ vijānāti, dabbī sūparasaṃ yathā”ti.

Tassattho – bālo nāmesa yāvajīvampi paṇḍitaṃ upasaṅkamanto payirupāsanto “idaṃ buddhavacanaṃ, ettakaṃ buddhavacanan”ti evaṃ pariyattidhammaṃ vā “ayaṃ cāro, ayaṃ vihāro, ayaṃ ācāro, ayaṃ gocaro, idaṃ sāvajjaṃ, idaṃ anavajjaṃ, idaṃ sevitabbaṃ, idaṃ na sevitabbaṃ, idaṃ paṭivijjhitabbaṃ, idaṃ sacchikātabban”ti evaṃ paṭipattipaṭivedhadhammaṃ vā na jānāti. Yathā kiṃ? Dabbī sūparasaṃ yathāti. Yathā hi dabbī yāva parikkhayā nānappakārāya sūpavikatiyā samparivattamānāpi “idaṃ loṇikaṃ, idaṃ aloṇikaṃ, idaṃ tittakaṃ, idaṃ khārikaṃ, idaṃ kaṭukaṃ, idaṃ ambilaṃ, idaṃ anambilaṃ, idaṃ kasāvan”ti sūparasaṃ na jānāti, evameva bālo yāvajīvampi paṇḍitaṃ payirupāsamāno vuttappakāraṃ dhammaṃ na jānātīti.

Desanāvasāne āgantukā bhikkhū āsavehi cittāni vimucciṃsūti.

Udāyittheravatthu pañcamaṃ.

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/5. Bālavagga 愚品 (Dhp 5, 60-75)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.6 Tiṃsapāveyyakabhikkhuvatthu 智者领悟佛法 (Dhp 5.6, 65)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

65.

Muhuttamapi ce viññū, paṇḍitaṃ payirupāsati;

Khippaṃ dhammaṃ vijānāti, jivhā sūparasaṃ yathā.

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六五 智者即使片刻亲近智者，也能迅速了达正法，如同舌头能辨别汤的味道。

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智者领悟佛法

聪慧的人，虽然只与智者短暂相处，但能很快领悟佛法，

就像舌头明辨汤的味道。 (偈 65)

有一天，波婆城的一伙年轻人与一位妓女在林子里嬉戏，后来在稍事休息的时候，妓女偷拿他们的首饰而逃走了。他们就在林子里到处找她，却遇见了佛陀，他们于是停止寻找，留下来专心听佛陀说法。听完后，他们就出家，加入僧伽并跟随佛陀回祗树给孤独园。在精舍里，他们持律严谨，后来当他们听闻佛陀讲解《无始相应经》时，全都证得阿罗汉果。

当其他的比丘谈到这些年轻比丘这么快就证得阿罗汉果时，佛陀解释说，聪慧的人，虽然只与智者短暂相处，也可以很轻易领悟佛法，就像舌头明辨汤的味道一样。

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【Dhammapada-aṭṭhakathā 法句经义注】

6. Tiṃsamattapāveyyakabhikkhuvatthu

Muhuttamapi ce viññūti imaṃ dhammadesanaṃ satthā jetavane viharanto tiṃsamatte pāveyyake bhikkhū ārabbha kathesi.

Tesañhi bhagavā itthiṃ pariyesantānaṃ kappāsikavanasaṇḍe paṭhamaṃ dhammaṃ desesi. Tadā te sabbeva ehibhikkhubhāvaṃ patvā iddhimayapattacīvaradharā hutvā terasa dhutaṅgāni samādāya vattamānā punapi dīghassa addhuno accayena satthāraṃ upasaṅkamitvā anamataggadhammadesanaṃ sutvā tasmiṃyeva āsane arahattaṃ pāpuṇiṃsu. Bhikkhū “aho vatimehi bhikkhūhi khippameva dhammo viññāto”ti dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ. Satthā taṃ sutvā “na, bhikkhave, idāneva, pubbepi ime tiṃsamattā sahāyakā dhuttā hutvā tuṇḍilajātake (jā. 1.6.88 ādayo) mahātuṇḍilassa dhammadesanaṃ sutvāpi khippameva dhammaṃ viññāya pañca sīlāni samādiyiṃsu, te teneva upanissayena etarahi nisinnāsaneyeva arahattaṃ pattā”ti vatvā dhammaṃ desento imaṃ gāthamāha –

65.

“Muhuttamapi ce viññū, paṇḍitaṃ payirupāsati;

Khippaṃ dhammaṃ vijānāti, jivhā sūparasaṃ yathā”ti.

Tassattho – viññū paṇḍitapuriso muhuttamapi ce aññaṃ paṇḍitaṃ payirupāsati, so tassa santike uggaṇhanto paripucchanto khippameva pariyattidhammaṃ vijānāti. Tato kammaṭṭhānaṃ kathāpetvā paṭipattiyaṃ ghaṭento vāyamanto yathā nāma anupahatajivhāpasādo puriso rasavijānanatthaṃ jivhagge ṭhapetvā eva loṇikādibhedaṃ rasaṃ vijānāti, evaṃ paṇḍito khippameva lokuttaradhammampi vijānātīti.

Desanāvasāne bahū bhikkhū arahattaṃ pāpuṇiṃsūti.

Tiṃsamattapāveyyakabhikkhuvatthu chaṭṭhaṃ.

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☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/5. Bālavagga 愚品 (Dhp 5, 60-75)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.7 Suppabuddhakuṭṭhivatthu 麻风病患坚信三宝 (Dhp 5.7, 66)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

66.

Caranti bālā dummedhā, amitteneva attanā;

Karontā pāpakaṃ kammaṃ, yaṃ hoti kaṭukapphalaṃ.

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六六 愚笨无知的人，如同自己的仇敌一般行事，造作种种恶业，只会带来痛苦的恶果。

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坚信三宝的麻风病患者

无明的愚人自作自受，到处造作恶业，因而遭受恶报。(偈 66)

麻风病患者苏帕布达专心听闻佛陀说法后，很快就领悟了佛法。当听法的人群散去时，他跟随佛陀回精舍。这时候，帝释天想测试他对三宝的信心，就出现在他面前，告诉他说：“你不过是个可怜人，人家给你什么，你就吃什么，没有人可以依靠。只要你否定三宝，并且说三宝对你没有任何用处，我马上就给你巨大的财富。”

苏帕布达回答道：“我绝对不是个没人可依靠的可怜虫，我具有圣人所有的七种圣财：信、戒、惭、愧、听闻、施舍和智慧。”

两人对话后，帝释天就到精舍，把他与苏帕布达之间的对话告诉了佛陀。佛陀向他解释说，即使成百上千个帝释天也很难动摇苏帕布达对三宝的信心，使他远离三宝。一会儿，苏帕布达也来了，他也向佛陀叙述了相同的事。但他却在从祇树给孤独园回家的路上，意外死亡。这一意外是一个恶灵主导的，该恶灵的某一前世是一位妓女，曾被苏帕布达（在那一世）所杀，妓女因此发誓报复。苏帕布达的死讯传到给孤独园。比丘们问佛陀，苏帕布达往生何处？佛陀说，他已经往生忉利天了，并且说苏帕布达的某一前世曾经殴打一位圣者，所以今生是麻风病患者，但今生因为已经领悟佛法，于是涤清了一切烦恼。

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【Dhammapada-aṭṭhakathā 法句经义注】

7. Suppabuddhakuṭṭhivatthu

Caranti bālā dummedhāti imaṃ dhammadesanaṃ satthā veḷuvane viharanto suppabuddhakuṭṭhiṃ ārabbha kathesi. Suppabuddhakuṭṭhivatthu udāne (udā. 43) āgatameva.

Tadā hi suppabuddhakuṭṭhi parisapariyante nisinno bhagavato dhammadesanaṃ sutvā sotāpattiphalaṃ patvā attanā paṭiladdhaguṇaṃ satthu ārocetukāmo parisamajjhe ogāhituṃ avisahanto mahājanassa satthāraṃ vanditvā anugantvā nivattanakāle vihāraṃ agamāsi. Tasmiṃ khaṇe sakko devarājā “ayaṃ suppabuddhakuṭṭhi attano satthu sāsane paṭiladdhaguṇaṃ pākaṭaṃ kātukāmo”ti ñatvā “vīmaṃsissāmi nan”ti gantvā ākāse ṭhitova etadavoca – “suppabuddha, tvaṃ manussadaliddo manussavarāko, ahaṃ te apariyantaṃ dhanaṃ dassāmi, ‘buddho na buddho, dhammo na dhammo, saṅgho na saṅgho, alaṃ me buddhena, alaṃ me dhammena, alaṃ me saṅghenā’ti vadehī”ti. Atha naṃ so āha – “kosi tvan”ti? “Ahaṃ sakko”ti. Andhabāla, ahirika tvaṃ mayā saddhiṃ kathetuṃ na yuttarūpo, tvaṃ maṃ “duggato daliddo kapaṇo”ti vadesi, nevāhaṃ duggato, na daliddo, sukhappatto ahamasmi mahaddhano –

“Saddhādhanaṃ sīladhanaṃ, hirī ottappiyaṃ dhanaṃ;

Sutadhanañca cāgo ca, paññā ve sattamaṃ dhanaṃ.

“Yassa ete dhanā atthi, itthiyā purisassa vā;

‘Adaliddo’ti taṃ āhu, amoghaṃ tassa jīvitan”ti. (a. ni. 7.5-6) –

Imāni me sattavidhaariyadhanāni santi, yesañhi imāni satta dhanāni santi, na te buddhehi vā paccekabuddhehi vā “daliddā”ti vuccantīti. Sakko tassa kathaṃ sutvā taṃ antarāmagge ohāya satthu santikaṃ gantvā sabbaṃ taṃ vacanapaṭivacanaṃ ārocesi. Atha naṃ bhagavā āha – “na kho, sakka, sakkā tādisānaṃ satenapi sahassenapi suppabuddhakuṭṭhiṃ ‘buddho na buddho’ti vā, ‘dhammo na dhammo’ti vā, ‘saṅgho na saṅgho’ti vā kathāpetun”ti. Suppabuddhopi kho kuṭṭhi satthu santikaṃ gantvā satthārā katapaṭisanthāro sammodamāno attanā paṭiladdhaguṇaṃ ārocetvā vuṭṭhāyāsanā pakkāmi. Atha naṃ acirapakkantaṃ gāvī taruṇavacchā jīvitā voropesi.

Sā kira ekā yakkhinī pukkusātikulaputtaṃ, bāhiyaṃ dārucīriyaṃ, tambadāṭhikacoraghātakaṃ, suppabuddhakuṭṭhinti imesaṃ catunnaṃ janānaṃ anekasate attabhāve gāvī hutvā jīvitā voropesi. Te kira atīte cattāro seṭṭhiputtā hutvā ekaṃ nagarasobhiniṃ gaṇikaṃ uyyānaṃ netvā divasaṃ sampattiṃ anubhavitvā sāyanhasamaye evaṃ sammantayiṃsu – “imasmiṃ ṭhāne añño natthi, imissā amhehi dinnaṃ kahāpaṇasahassañca sabbañca pasādhanabhaṇḍaṃ gahetvā imaṃ māretvā gacchāmā”ti. Sā tesaṃ kathaṃ sutvā “ime nillajjā, mayā saddhiṃ abhiramitvā idāni maṃ māretukāmā, jānissāmi nesaṃ kattabbayuttakan”ti tehi māriyamānā “ahaṃ yakkhinī hutvā yathā maṃ ete mārenti, evameva te māretuṃ samatthā bhaveyyan”ti patthanaṃ akāsi. Tassa nissandena ime māresi. Sambahulā bhikkhū tassa kālakiriyaṃ bhagavato ārocetvā “tassa kā gati, kena ca kāraṇena kuṭṭhibhāvaṃ patto”ti pucchiṃsu. Satthā sotāpattiphalaṃ patvā tassa tāvatiṃsabhavane uppannabhāvañca tagarasikhipaccekabuddhaṃ disvā niṭṭhubhitvā apasabyaṃ katvā dīgharattaṃ niraye paccitvā vipākāvasesena idāni kuṭṭhibhāvappattiñca byākaritvā, “bhikkhave, ime sattā attanāva attano kaṭukavipākakammaṃ karontā vicarantī”ti vatvā anusandhiṃ ghaṭetvā uttari dhammaṃ desento imaṃ gāthamāha –

66.

“Caranti bālā dummedhā, amitteneva attanā;

Karontā pāpakaṃ kammaṃ, yaṃ hoti kaṭukapphalan”ti.

Tattha carantīti catūhi iriyāpathehi akusalameva karontā vicaranti. Bālāti idhalokatthañca paralokatthañca ajānantā idha bālā nāma. Dummedhāti duppaññā. Amittenevaattanāti attanā amittabhūtena viya verinā hutvā. Kaṭukapphalanti tikhiṇaphalaṃ dukkhaphalanti.

此中，“行”(caranti)是指他们通过四种威仪（行住坐卧）造作不善业而度日。“愚人”(bālā)是指不了解此世和来世的福祉，这里称为愚人。“无知”(dummedhā)是指缺少智慧。“与自己为敌”(amitteneva attanā)是指如同变成了自己的敌人。“带来苦果”(kaṭukapphalaṃ)是指带来剧烈的、痛苦的果报。

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

说法结束时，许多人证得了须陀洹果等（不同的道果）。

Suppabuddhakuṭṭhivatthu sattamaṃ.

麻风病患者苏帕布达的故事第七则终。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/5. Bālavagga 愚品 (Dhp 5, 60-75)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.8 Kassakavatthu 佛陀拯救农人 (Dhp 5.8, 67)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

67.

Na taṃ kammaṃ kataṃ sādhu, yaṃ katvā anutappati;

Yassa assumukho rodaṃ, vipākaṃ paṭisevati.

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六七 做了不善的业行，事后会感到后悔；当承受（恶）果报时，他哭泣、泪流满面。

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佛陀拯救无知的农人

恶业是造作之后会后悔的业；

恶业是当接受业报时，使人涕泗纵横的业。 (偈 67)

有一天，几个小偷在空旷野地分赃。分赃之后，他们就离开了，但却疏忽地留下一袋子的钱。

当天早上，佛陀用神通观察世间时，发现在那空旷地附近耕作的一位农夫会在当天领悟佛法， 因此在阿难的陪同下前往该地。农夫看见佛陀时，向佛陀问候行礼，然后继续耕作。这时候，佛陀看着装满钱的袋子向阿难说：

“阿难！看啊！那只奇毒的蛇。”

阿难也回答：“世尊！是啊！真是只剧毒的蛇。”

说完后，佛陀与阿难就继续上路。

农夫听完佛陀与阿难的对话后，就去检查是否真有毒蛇，结果发现是一袋子的钱。他拿起袋子，并把它藏起来。这时候，被抢的人也追捕小偷到空地来，他们顺着农夫的脚印找到农夫和钱，就将农夫痛打一顿，并把他抓到国王那里去，国王也判他死刑。

农夫因此被押解到坟场去，准备受刑，但农夫一直小声念叨着：

“‘阿难啊！看那毒蛇。’‘世尊！是啊！真是只剧毒的蛇。’”

行刑的人听见农人一路上都重复这些话，十分困惑，就把农夫押解回去，交给国王，并报告这件事，国王猜想农夫可能想请佛陀作证。就带着农夫去找佛陀，佛陀因此向国王说明整件事情的经过，国王听完后，说：

“这农夫如果不祈求佛陀证明他的清白，早就被杀了。”

佛陀如此回答国王的话：“智者不做会让自己后悔的事！”

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【Dhammapada-aṭṭhakathā 法句经义注】

8. Kassakavatthu

Na taṃ kammaṃ kataṃ sādhūti imaṃ dhammadesanaṃ satthā jetavane viharanto ekaṃ kassakaṃ ārabbha kathesi.

So kira sāvatthito avidūre ekaṃ khettaṃ kasati. Corā udakaniddhamanena nagaraṃ pavisitvā ekasmiṃ aḍḍhakule umaṅgaṃ bhinditvā bahuṃ hiraññasuvaṇṇaṃ gahetvā udakaniddhamaneneva nikkhamiṃsu. Eko coro te vañcetvā ekaṃ sahassatthavikaṃ ovaṭṭikāya katvā taṃ khettaṃ gantvā tehi saddhiṃ bhaṇḍaṃ bhājetvā ādāya gacchanto ovaṭṭikato patamānaṃ sahassatthavikaṃ na sallakkhesi. Taṃ divasaṃ satthā paccūsasamaye lokaṃ volokento taṃ kassakaṃ attano ñāṇajālassa antopaviṭṭhaṃ disvā “kiṃ nu kho bhavissatī”ti upadhārayamāno idaṃ addasa – “ayaṃ kassako pātova kasituṃ gamissati, bhaṇḍasāmikā corānaṃ anupadaṃ gantvā ovaṭṭikato patamānaṃ sahassatthavikaṃ disvā etaṃ gaṇhissanti, maṃ ṭhapetvā tassa añño sakkhī nāma na bhavissati, sotāpattimaggassa upanissayopissa atthi, tattha mayā gantuṃ vaṭṭatī”ti. Sopi kassako pātova kasituṃ gato. Satthā ānandattherena pacchāsamaṇena tattha agamāsi. Kassako satthāraṃ disvā gantvā bhagavantaṃ vanditvā puna kasituṃ ārabhi. Satthā tena saddhiṃ kiñci avatvāva sahassatthavikāya patitaṭṭhānaṃ gantvā taṃ disvā ānandattheraṃ āha – “passa, ānanda, āsīviso”ti. “Passāmi, bhante, ghoraviso”ti.

Kassako taṃ kathaṃ sutvā “mama velāya vā avelāya vā vicaraṇaṭṭhānametaṃ, āsīviso kirettha atthī”ti cintetvā satthari ettakaṃ vatvā pakkante “māressāmi nan”ti patodalaṭṭhiṃ ādāya gato sahassabhaṇḍikaṃ disvā “imaṃ sandhāya satthārā kathitaṃ bhavissatī”ti taṃ ādāya nivatto, paṭiyattatāya ekamante ṭhapetvā paṃsunā paṭicchādetvā puna kasituṃ ārabhi. Manussā ca vibhātāya rattiyā gehe corehi katakammaṃ disvā padānupadaṃ gacchantā taṃ khettaṃ gantvā tattha corehi bhaṇḍassa bhājitaṭṭhānaṃ disvā kassakassa padavalañjaṃ addasaṃsu. Te tassa padānusārena gantvā thavikāya ṭhapitaṭṭhānaṃ disvā paṃsuṃ viyūhitvā thavikaṃ ādāya “tvaṃ gehaṃ vilumpitvā khettaṃ kasamāno viya vicarasī”ti tajjetvā pothetvā netvā rañño dassayiṃsu. Rājā taṃ pavattiṃ sutvā tassa vadhaṃ āṇāpesi. Rājapurisā taṃ pacchābāhaṃ bandhitvā kasāhi tāḷentā āghātanaṃ nayiṃsu. So kasāhi tāḷiyamāno aññaṃ kiñci avatvā “passānanda, āsīvisoti, passāmi bhagavā ghoraviso”ti vadanto gacchati. Atha naṃ rājapurisā “tvaṃ satthu ceva ānandattherassa ca kathaṃ kathesi, kiṃ nāmetan”ti pucchitvā – “rājānaṃ daṭṭhuṃ labhamāno kathessāmī”ti vutte rañño santikaṃ netvā rañño taṃ pavattiṃ kathayiṃsu. Atha naṃ rājā “kasmā evaṃ kathesī”ti pucchi. So “nāhaṃ, deva, coro”ti vatvā kasanatthāya nikkhantakālato paṭṭhāya sabbaṃ taṃ pavattiṃ rañño ācikkhi. Rājā tassa kathaṃ sutvā “ayaṃ bhaṇe loke aggapuggalaṃ satthāraṃ sakkhiṃ apadisati, na yuttaṃ etassa dosaṃ āropetuṃ, ahamettha kattabbaṃ jānissāmī”ti taṃ ādāya sāyanhasamaye satthu santikaṃ gantvā satthāraṃ pucchi – “bhagavā kacci tumhe ānandattherena saddhiṃ etassa kassakassa kasanaṭṭhānaṃ gatā”ti? “Āma, mahārājā”ti. “Kiṃ vo tattha diṭṭhan”ti? “Sahassatthavikā, mahārājā”ti. “Disvā kiṃ avocutthā”ti? “Idaṃ nāma, mahārājā”ti. “Bhante, sacāyaṃ puriso tumhādisaṃ apadisaṃ nākarissa, na jīvitaṃ alabhissa, tumhehi pana kathitakathaṃ kathetvā tena jīvitaṃ laddhan”ti. Taṃ sutvā satthā “āma, mahārāja, ahampi ettakameva vatvā gato, paṇḍitena nāma yaṃ kammaṃ katvā pacchānutappaṃ hoti, taṃ na kattabban”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

67.

“Na taṃ kammaṃ kataṃ sādhu, yaṃ katvā anutappati;

Yassa assumukho rodaṃ, vipākaṃ paṭisevatī”ti.

Tattha na taṃ kammanti yaṃ nirayādīsu nibbattanasamatthaṃ dukkhudrayaṃ kammaṃ katvā anussaranto anussaritānussaritakkhaṇe anutappati anusocati, taṃ kataṃ na sādhu na sundaraṃ niratthakaṃ. Yassa assumukhoti yassa assūhi tintamukho rodanto vipākaṃ anubhotīti.

Desanāvasāne kassako upāsako sotāpattiphalaṃ patto, sampattabhikkhūpi sotāpattiphalādīni pāpuṇiṃsūti.

Kassakavatthu aṭṭhamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/5. Bālavagga 愚品 (Dhp 5, 60-75)”

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【经名】 5.9 Sumanamālākāravatthu 插花匠信仰坚定 (Dhp 5.9, 68)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

68.

Tañca kammaṃ kataṃ sādhu, yaṃ katvā nānutappati;

Yassa patīto sumano, vipākaṃ paṭisevati.

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六八 做了善的业行，事后不会感到后悔；当承受（善）果报时，他满心欢喜、心情愉悦。

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信仰坚定的插花匠

善业是造作之后不会后悔的业；

善业是接受业报时，满心欢喜的业。 (偈 68)

须玛那花匠每天早上都要供应频婆娑罗王茉莉花。

一天早上，在前往王宫的路上，他遇见佛陀与比丘们入城化缘。刹那间，他内心产 生强烈的意念，想要用花供养佛陀。他立刻下定决心，不管国王是否因此驱逐他离开国 土或是杀害他，他都要献花供佛。他果然用最虔诚的心供养了这些茉莉花。佛陀与比丘们 于是就在花团锦簇下进城，成千上万的人都出来顶礼问讯。这种场景让须玛那整个身心充 满法喜。

须玛那的妻子向国王说，她丈夫未能将花送至王宫这件事与她无关。然而，事实上 ，国王很高兴须玛那能用鲜花供养佛陀，国王也利用这次机会供养佛陀和众多比丘。

供养之后，佛陀一行人回去给孤独园。国王就召唤须玛那到王宫来，称赞他对佛陀 的虔诚信念及供养鲜花的勇气，并大大奖赏他一番。

而在给孤独园的阿难尊者则问佛陀，须玛那能从他的供养得到什么法益？佛陀解释 说，须玛那不顾身家安危，而用鲜花供养，因此不会堕落四种恶趣。最后，他也一定会 止息生命中所有的苦痛。

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【Dhammapada-aṭṭhakathā 法句经义注】

9. Sumanamālākāravatthu

Tañca kammaṃ kataṃ sādhūti imaṃ dhammadesanaṃ satthā veḷuvane viharanto sumanaṃ nāma mālākāraṃ ārabbha kathesi.

So kira devasikaṃ bimbisārarājānaṃ pātova aṭṭhahi sumanapupphanāḷīhi upaṭṭhahanto aṭṭha kahāpaṇe labhati. Athekadivasaṃ tasmiṃ pupphāni gahetvā nagaraṃ paviṭṭhamatte bhagavā mahābhikkhusaṅghaparivuto chabbaṇṇaraṃsiyo vissajjetvā mahatā buddhānubhāvena mahatiyā buddhalīḷāya nagaraṃ piṇḍāya pāvisi. Bhagavā hi ekadā chabbaṇṇaraṃsiyo cīvarena paṭicchādetvā aññataro piṇḍapātiko viya carati tiṃsayojanamaggaṃ aṅgulimālassa paccuggamanaṃ gacchanto viya, ekadā chabbaṇṇaraṃsiyo vissajjetvā kapilavatthuppavesanādīsu viya. Tasmimpi divase sarīrato chabbaṇṇaraṃsiyo vissajjento mahantena buddhānubhāvena mahatiyā buddhalīḷāya rājagahaṃ pāvisi. Mālākāro bhagavato ratanagghiyasadisaṃ attabhāvaṃ disvā dvattiṃsamahāpurisalakkhaṇaasītānubyañjanasarīrasobhaggaṃ oloketvā pasannacitto “kiṃ nu kho satthu adhikāraṃ karomī”ti cintetvā aññaṃ apassanto “imehi pupphehi bhagavantaṃ pūjessāmī”ti cintetvā puna cintesi – “imāni rañño nibaddhaṃ upaṭṭhānapupphāni, rājā imāni alabhanto maṃ bandhāpeyya vā ghātāpeyya vā raṭṭhato vā pabbājeyya, kiṃ nu kho karomī”ti? Athassa etadahosi “rājā maṃ ghātetu vā bandhāpetu vā raṭṭhato pabbājetu vā, so hi mayhaṃ dadamānopi imasmiṃ attabhāve jīvitamattaṃ dhanaṃ dadeyya, satthupūjā pana me anekāsu kappakoṭīsu alaṃ hitāya ceva sukhāya cā”ti attano jīvitaṃ tathāgatassa pariccaji.

So “yāva me pasannaṃ cittaṃ na patikuṭati, taṃ tāvadeva pūjaṃ karissāmī”ti haṭṭhatuṭṭho udaggudaggo satthāraṃ pūjesi. Kathaṃ? Paṭhamaṃ tāva dveva pupphamuṭṭhiyo tathāgatassa upari khipi, tā uparimatthake vitānaṃ hutvā aṭṭhaṃsu. Aparā dve muṭṭhiyo khipi, tā dakkhiṇahatthapassena mālāpaṭacchannena otaritvā aṭṭhaṃsu. Aparā dve muṭṭhiyo khipi, tā piṭṭhipassena otaritvā tatheva aṭṭhaṃsu. Aparā dve muṭṭhiyo khipi, tā vāmahatthapassena otaritvā tatheva aṭṭhaṃsu. Evaṃ aṭṭha nāḷiyo aṭṭha muṭṭhiyo hutvā catūsu ṭhānesu tathāgataṃ parikkhipiṃsu. Purato gamanadvāramattameva ahosi. Pupphānaṃ vaṇṭāni anto ahesuṃ, pattāni bahimukhāni. Bhagavā rajatapattaparikkhitto viya hutvā pāyāsi. Pupphāni acittakānipi sacittakaṃ nissāya sacittakāni viya abhijjitvā apatitvā satthārā saddhiṃyeva gacchanti, ṭhitaṭhitaṭṭhāne tiṭṭhanti. Satthu sarīrato satasahassavijjulatā viya raṃsiyo nikkhamiṃsu. Purato ca pacchato ca dakkhiṇato ca vāmato ca sīsamatthakato ca nirantaraṃ nikkhantaraṃsīsu ekāpi sammukhasammukhaṭṭhāneneva apalāyitvā sabbāpi satthāraṃ tikkhattuṃ padakkhiṇaṃ katvā taruṇatālakkhandhappamāṇā hutvā purato eva dhāvanti. Sakalanagaraṃ saṅkhubhi. Antonagare nava koṭiyo, bahinagare nava koṭiyoti aṭṭhārasasu koṭīsu ekopi puriso vā itthī vā bhikkhaṃ gahetvā anikkhanto nāma natthi. Mahājano sīhanādaṃ nadanto celukkhepasahassāni karonto satthu puratova gacchati. Satthāpi mālākārassa guṇaṃ pākaṭaṃ kātuṃ tigāvutappamāṇe nagare bhericaraṇamaggeneva acari. Mālākārassa sakalasarīraṃ pañcavaṇṇāya pītiyā paripūri.

So thokaññeva tathāgatena saddhiṃ caritvā manosilārase nimuggo viya buddharasmīnaṃ anto paviṭṭho satthāraṃ thometvā vanditvā tucchapacchimeva gahetvā gehaṃ agamāsi. Atha naṃ bhariyā pucchi “kahaṃ pupphānī”ti? “Satthā me pūjito”ti. “Rañño dāni kiṃ karissasī”ti? “Rājā maṃ ghātetu vā raṭṭhato vā nīharatu, ahaṃ jīvitaṃ pariccajitvā satthāraṃ pūjesiṃ, sabbapupphāni aṭṭha muṭṭhiyova ahesuṃ, evarūpā nāma pūjā jātā. Mahājano ukkuṭṭhisahassāni karonto satthārā saddhiṃ carati, yo esa mahājanassa ukkuṭṭhisaddo, tasmiṃ ṭhāne eso”ti. Athassa bhariyā andhabālatāya evarūpe pāṭihāriye pasādaṃ nāma ajanetvā taṃ akkositvā paribhāsitvā “rājāno nāma caṇḍā, sakiṃ kuddhā hatthapādādicchedanena bahumpi anatthaṃ karonti, tayā katakammena mayhampi anattho siyā”ti putte ādāya rājakulaṃ gantvā raññā pakkositvā “kiṃ etan”ti pucchitā āha – “mama sāmiko tumhākaṃ upaṭṭhānapupphehi satthāraṃ pūjetvā tucchahattho gharaṃ āgantvā ‘kahaṃ pupphānī’ti mayā puṭṭho idaṃ nāma vadesi, ahaṃ taṃ paribhāsitvā ‘rājāno nāma caṇḍā, sakiṃ kuddhā hatthapādādicchedanena bahumpi anatthaṃ karonti, tayā katakammena mayhampi anattho siyā’ti taṃ chaḍḍetvā idhāgatā, tena kataṃ kammaṃ sukataṃ vā hotu, dukkaṭaṃ vā, tassevetaṃ, mayā tassa chaḍḍitabhāvaṃ jānāhi, devā”ti. Rājā paṭhamadassaneneva sotāpattiphalaṃ patto saddho pasanno ariyasāvako cintesi – “aho ayaṃ itthī andhabālā, evarūpe guṇe pasādaṃ na uppādesī”ti. So kuddho viya hutvā, “amma, kiṃ vadesi, mayhaṃ upaṭṭhānapupphehi tena pūjā katā”ti? “Āma, devā”ti. “Bhaddakaṃ te kataṃ taṃ chaḍḍentiyā, mama pupphehi pūjākārassa ahaṃ kattabbayuttakaṃ jānissāmī”ti taṃ uyyojetvā vegena satthu santikaṃ gantvā vanditvā satthārā saddhiṃyeva vicari.

Satthā rañño cittappasādaṃ ñatvā bhericaraṇavīthiyā nagaraṃ caritvā rañño gharadvāraṃ agamāsi. Rājā pattaṃ gahetvā satthāraṃ gehaṃ pavesetukāmo ahosi. Satthā pana rājaṅgaṇeyeva nisīdanākāraṃ dassesi . Rājā taṃ ñatvā “sīghaṃ maṇḍapaṃ karothā”ti taṅkhaṇaññeva maṇḍapaṃ kārāpesi. Nisīdi satthā saddhiṃ bhikkhusaṅghena. Kasmā pana satthā rājagehaṃ na pāvisi?

Evaṃ kirassa ahosi – “sacāhaṃ anto pavisitvā nisīdeyyaṃ, mahājano maṃ daṭṭhuṃ na labheyya, mālākārassa guṇo pākaṭo na bhaveyya, rājaṅgaṇe pana maṃ nisinnaṃ mahājano daṭṭhuṃ labhissati, mālākārassa guṇo pākaṭo bhavissatī”ti. Guṇavantānañhi guṇaṃ buddhā eva pākaṭaṃ kātuṃ sakkonti, avasesajano guṇavantānaṃ guṇaṃ kathento maccharāyati. Cattāro pupphapaṭā catuddisaṃ aṭṭhaṃsu. Mahājano satthāraṃ parivāresi. Rājā buddhappamukhaṃ bhikkhusaṅghaṃ paṇītenāhārena parivisi. Satthā bhattakiccāvasāne anumodanaṃ katvā purimanayeneva catūhi pupphapaṭehi parikkhitto sīhanādaṃ nadanto mahājanena parivuto vihāraṃ agamāsi. Rājā satthāraṃ anugantvā nivatto mālākāraṃ pakkosāpetvā “mama āharitapupphehi kinti katvā satthāraṃ pūjesī”ti pucchi. Mālākāro “rājā maṃ ghātetu vā raṭṭhato vā pabbājetūti jīvitaṃ pariccajitvā pūjesiṃ devā”ti āha. Rājā “tvaṃ mahāpuriso nāmā”ti vatvā aṭṭha hatthī ca asse ca dāse ca dāsiyo ca mahāpasādhanāni ca aṭṭha kahāpaṇasahassāni ca rājakulato nīharitvā sabbālaṅkārappaṭimaṇḍitā aṭṭha nāriyo ca aṭṭha gāmavare cāti idaṃ sabbaṭṭhakaṃ nāma dānaṃ adāsi.

Ānandatthero cintesi – “ajja pātova paṭṭhāya sīhanādasahassāni ceva celukkhepasahassāni ca pavattanti, ko nu kho mālākārassa vipāko”ti? So satthāraṃ pucchi. Atha naṃ satthā āha – “ānanda, iminā mālākārena appamattakaṃ kammaṃ katan”ti mā sallakkhesi, ayañhi mayhaṃ jīvitaṃ pariccajitvā pūjaṃ akāsi. So evaṃ mayi cittaṃ pasādetvā –

“Kappānaṃ satasahassaṃ, duggatiṃ na gamissati;

Ṭhatvā devamanussesu, phalaṃ etassa kammuno;

Pacchā paccekasambuddho, sumano nāma bhavissatī”ti. –

Āha. Satthu pana vihāraṃ gantvā gandhakuṭipavisanakāle tāni pupphāni dvārakoṭṭhake patiṃsu. Sāyanhasamaye bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ – “aho acchariyaṃ mālākārassa kammaṃ, dharamānakabuddhassa jīvitaṃ pariccajitvā pupphapūjaṃ katvā taṅkhaṇaññeva sabbaṭṭhakaṃ nāma labhatī”ti. Satthā gandhakuṭito nikkhamitvā tiṇṇaṃ gamanānaṃ aññatarena gamanena dhammasabhaṃ gantvā buddhāsane nisīditvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte, “āma, bhikkhave, yassa kammassa katattā pacchānutappaṃ na hoti, anussaritānussaritakkhaṇe somanassameva uppajjati, evarūpaṃ kammaṃ kattabbamevā”ti anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

68.

“Tañca kammaṃ kataṃ sādhu, yaṃ katvā nānutappati;

Yassa patīto sumano, vipākaṃ paṭisevatī”ti.

Tattha yaṃ katvāti yaṃ devamanussasampattīnañceva nibbānasampattiyā ca nibbattanasamatthaṃ sukhudrayaṃ kammaṃ katvā nānutappati, atha kho diṭṭhadhammeyeva anussaritānussaritakkhaṇeyeva pītivegena patīto somanassavegena ca sumano hutvā āyatiṃ pītisomanassajāto hutvā vipākaṃ paṭisevati, taṃ kammaṃ kataṃ sādhu bhaddakanti.

Desanāvasāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosīti.

Sumanamālākāravatthu navamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/5. Bālavagga 愚品 (Dhp 5, 60-75)”

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【经名】 5.10 Uppalavaṇṇattherīvatthu 莲华色 (Dhp 5.10, 69)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

69.

Madhuvā [madhuṃ vā (dī. ni. ṭīkā 1)] maññati bālo, yāva pāpaṃ na paccati;

Yadā ca paccati pāpaṃ, bālo [atha bālo (sī. syā.) atha (?)] dukkhaṃ nigacchati.

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六九 当恶业还没成熟时，愚人以为它像蜜糖；当恶业成熟时，这愚人就要承受痛苦。

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强暴比丘尼的年轻男子

愚痴的人在恶业尚未成熟的时候，以为恶业甜如蜂蜜，一旦成熟，则受苦受难。 (偈 69)

舍卫城里有位大户人家的女儿，长得非常漂亮，又温柔，像朵莲花，人们因此称呼她莲华色（Uppalavaṇṇā）。她的美名远播，很多人向她求婚，其中还包括王子与富翁等，但她却宁可出家为比丘尼。有一天，她点燃灯火，然后观火遍（观四大）就证得阿罗汉果。

后来，她一个人到森林里去独居。有一次她外出化缘时，她的表兄难陀跑进她的屋舍并躲在床铺下。他一直暗恋她，所以企图以武力强暴她，等她回来发现难陀时，她说：“不要做傻事，不要伤害，不要强暴我。”但他还是强行玷污她，而后扬长而去。由于强暴圣者的严重恶行，他必然得长期承受恶报的惩罚。

佛陀知道这件不幸的事后，就请波斯匿王来，向他说明比丘尼住在森林里修行时会面临的困难和危险。国王便在城里为比丘尼兴建精舍，此后，比丘尼只住在城市里。

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【Dhammapada-aṭṭhakathā 法句经义注】

10. Uppalavaṇṇattherīvatthu

Madhuvāmaññatīti imaṃ dhammadesanaṃ satthā jetavane viharanto uppalavaṇṇattheriṃ ārabbha kathesi.

Sā kira padumuttarabuddhassa pādamūle patthanaṃ paṭṭhapetvā kappasatasahassaṃ puññāni kurumānā devesu ca manussesu ca saṃsarantī imasmiṃ buddhuppāde devalokato cavitvā sāvatthiyaṃ seṭṭhikule paṭisandhiṃ gaṇhi. Nīluppalagabbhasamānavaṇṇatāya cassā uppalavaṇṇātveva nāmaṃ akaṃsu. Athassā vayappattakāle sakalajambudīpe rājāno ca seṭṭhino ca seṭṭhissa santikaṃ sāsanaṃ pahiṇiṃsu – “dhītaraṃ amhākaṃ detū”ti . Apahiṇanto nāma nāhosi. Tato seṭṭhi cintesi – “ahaṃ sabbesaṃ manaṃ gahetuṃ na sakkhissāmi, upāyaṃ panekaṃ karissāmī”ti dhītaraṃ pakkosāpetvā, “amma, pabbajituṃ sakkhissasī”ti āha. Tassā pacchimabhavikattā taṃ vacanaṃ sīse āsittaṃ satapākatelaṃ viya ahosi. Tasmā pitaraṃ “pabbajissāmi, tātā”ti āha. So tassā mahantaṃ sakkāraṃ katvā bhikkhunīupassayaṃ netvā pabbājesi . Tassā acirapabbajitāya eva uposathāgāre kālavāro pāpuṇi. Sā dīpaṃ jāletvā uposathāgāraṃ sammajjitvā dīpasikhāya nimittaṃ gaṇhitvā ṭhitāva punappunaṃ olokayamānā tejokasiṇārammaṇaṃ jhānaṃ nibbattetvā tameva pādakaṃ katvā arahattaṃ pāpuṇi saddhiṃ paṭisambhidāhi ceva abhiññāhi ca.

Sā aparena samayena janapadacārikaṃ caritvā paccāgantvā andhavanaṃ pāvisi. Tadā bhikkhunīnaṃ araññavāso appaṭikkhitto hoti. Athassā tattha kuṭikaṃ katvā mañcakaṃ paññāpetvā sāṇiyā parikkhipiṃsu. Sā sāvatthiyaṃ piṇḍāya pavisitvā nikkhami. Mātulaputto panassā nandamāṇavo nāma gihikālato paṭṭhāya paṭibaddhacitto. So tassā āgatabhāvaṃ sutvā theriyā āgamanato puretarameva andhavanaṃ gantvā taṃ kuṭikaṃ pavisitvā heṭṭhāmañcake nilīno theriyā āgantvā kuṭikaṃ pavisitvā dvāraṃ pidhāya mañcake nisinnamattāya bahi ātapato āgatattā cakkhupathe andhakāre avigateyeva heṭṭhāmañcakato nikkhamitvā mañcakaṃ abhiruyha “mā nassi bāla, mā nassi bālā”ti theriyā vāriyamānoyeva abhibhavitvā attanā patthitakammaṃ katvā pāyāsi. Athassa aguṇaṃ dhāretuṃ asakkontī viya mahāpathavī dvedhā bhijji. So pathaviṃ paviṭṭho gantvā mahāavīcimhi eva nibbatti. Therīpi tamatthaṃ bhikkhunīnaṃ ārocesi. Bhikkhuniyo bhikkhūnaṃ etamatthaṃ ārocesuṃ. Bhikkhū bhagavato ārocayiṃsu. Taṃ sutvā satthā bhikkhū āmantetvā, “bhikkhave, bhikkhubhikkhūnī upāsakaupāsikāsu yo koci bālo pāpakammaṃ karonto madhusakkharādīsu kiñci deva madhurarasaṃ khādamāno puriso viya tuṭṭhahaṭṭho udaggudaggo viya karotī”ti anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

69.

“Madhuvā maññati bālo, yāva pāpaṃ na paccati;

Yadā ca paccati pāpaṃ, bālo dukkhaṃ nigacchatī”ti.

Tattha madhuvāti bālassa hi pāpaṃ akusalakammaṃ karontassa taṃ kammaṃ madhu viya madhurarasaṃ viya iṭṭhaṃ kantaṃ manāpaṃ viya upaṭṭhāti. Iti naṃ so madhuṃva maññati. Yāvāti yattakaṃ kālaṃ. Pāpaṃ na paccatīti diṭṭhadhamme vā samparāye vā vipākaṃ na deti, tāva naṃ evaṃ maññati. Yadā cāti yadā panassa diṭṭhadhamme vā vividhā kammakāraṇā kayiramānassa, samparāye vā nirayādīsu mahādukkhaṃ anubhavantassa taṃ pāpaṃ paccati, atha so bālo dukkhaṃ nigacchati vindati paṭilabhatīti.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsu.

Aparena pana samayena dhammasabhāyaṃ mahājano kathaṃ samuṭṭhāpesi “khīṇāsavāpi maññe kāmasukhaṃ sādiyanti, kāmaṃ sevanti, kiṃ na sevissanti, na hi ete koḷāparukkhā, na ca vammikā allamaṃsasarīrāva, tasmā etepi kāmasukhaṃ sādiyanti, kāmaṃ sevantī”ti. Satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte, “na, bhikkhave, khīṇāsavā kāmasukhaṃ sādiyanti, na kāmaṃ sevanti. Yathā hi padumapatte patitaṃ udakabindu, na vilimpati, na saṇṭhāti, vinivattetvā patateva, yathā ca āragge sāsapo na vilimpati, na saṇṭhāti, vinivattetvā patateva, evaṃ khīṇāsavassa citte duvidhopi kāmo na vilimpati, na saṇṭhātī”ti anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ brāhmaṇavagge gāthamāha –

“Vāri pokkharapatteva, āraggeriva sāsapo;

Yo na limpati kāmesu, tamahaṃ brūmi brāhmaṇan”ti. (dha. pa. 401);

Imissā attho brāhmaṇavaggeyeva āvi bhavissati. Satthā pana rājānaṃ pasenadikosalaṃ pakkosāpetvā, “mahārāja, imasmiṃ sāsane yatheva kulaputtā, evaṃ kuladhītaropi mahantaṃ ñātigaṇañca bhogakkhandhañca pahāya pabbajitvā araññe viharanti. Tā evaṃ viharamānā rāgarattā pāpapuggalā omānātimānavasena viheṭhentipi, brahmacariyantarāyampi pāpenti, tasmā bhikkhunisaṅghassa antonagare vasanaṭṭhānaṃ kātuṃ vaṭṭatī”ti. Rājā “sādhū”ti sampaṭicchitvā nagarassa ekapasse bhikkhunisaṅghassa vasanaṭṭhānaṃ kārāpesi. Tato paṭṭhāya bhikkhuniyo antogāmeyeva vasantīti.

Uppalavaṇṇattherīvatthu dasamaṃ.

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/5. Bālavagga 愚品 (Dhp 5, 60-75)”

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【经名】 5.11 Jambukattheravatthu 苦行者欺骗他人 (Dhp 5.11, 70)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

70.

Māse māse kusaggena, bālo bhuñjeyya bhojanaṃ;

Na so saṅkhātadhammānaṃ [saṅkhatadhammānaṃ (sī. pī. ka.)], kalaṃ agghati soḷasiṃ.

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七〇 愚人月复一月，即使只吃用孤沙草尖（量取）的少量食物，其功德也不及了悟正法者的十六分之一。

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欺骗他人的苦行者

愚痴的人虽然常年只吃孤沙草尖般的少许食物，

但所得的善业仍不及明了正法的人16分之1(比喻)。 (偈 70)

阎浮车是舍卫城里一位富翁的儿子，由于过去世的恶业，他生来具有怪癖。小时候，他喜欢睡在地板上，并且不吃米饭而吃人的粪便。长大后，他的父母就把他送给苦行的人，而当这些苦行者发现他的怪癖后，也把他赶走。

晚上，他以人的粪便为食，白天则金鸡独立，张开大口。他吹嘘地说他只以空气为食，所以大口常开，而且地球无法负荷他的重量，所以一足鼎立。“我永远不坐下，也永远不睡觉！”他如此自夸。

很多人相信他，而供给他食物，但他都予以拒绝：“我只吃空气！”如果他们再三恳求，他则只取少许的草叶尖，并且说：“好了，走吧！这些小草叶尖就能够给你们足够的功德了！”往后的很多年里，他就如此这般，裸身，秘密吃粪便过日子。

后来有一天，佛陀透过神通，知道阎浮车有能力于短时间内证得阿罗汉果，就在傍晚时分到阎浮车停留的地方，向他借住一夜。阎浮车用手指向山上他住的山洞。佛陀就到那里去休息，当天夜晚，诸天神来向佛陀顶礼问讯，林子里因为他们的发光而灿烂通明。阎浮车也看见这异象，第二天清晨，他就请教佛陀原因何在。

佛陀告诉他是诸天神前来顶礼问讯，阎浮车内心大受感动，就说：“您一定是真正的圣者，诸天神才会来向您顶礼问讯。而我，虽然苦行55年，并且只以空气为食，又一脚站立，诸天神却从未找过我！”

“阎浮车！这么多年来，你一直在骗人，但骗不了我。我清清楚楚知道，你多年来一直吃粪便，并躺下来睡觉。”佛陀回答他。

佛陀进一步指出，过去迦叶佛时，阎浮车曾经阻止一位比丘前往一位正在供养的居士家中，而且阎浮车更把那位居士托他带给比丘的供养品丢弃。由于这些恶业，今生他才会有吃粪便与睡在地板的怪癖。阎浮车听完佛陀的说法后，才了解自己的错误，并且深深后悔多年来欺骗众人的行径。他向佛陀跪下，佛陀也给他一块布遮身。佛陀接着向阎浮车说法，阎浮车听完佛陀的说法后，就证得阿罗汉果，并立刻加入僧伽。

不久，阎浮车的弟子们也来了，却讶异地发现阎浮车与佛陀在一起。阎浮车比丘向他们解释，他已经加入僧伽，此后只是佛陀的弟子。佛陀也向他们说：虽然阎浮车修习种种苦行，但所成就的却比不上他现在修行成就的十六分之一。

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【Dhammapada-aṭṭhakathā 法句经义注】

11. Jambukattheravatthu

Māse māseti imaṃ dhammadesanaṃ satthā veḷuvane viharanto jambukaṃ ājīvakaṃ ārabbha kathesi.

[AI翻译]

关于“月复一月”这句法义开示，是导师住在竹林精舍时，针对裸行者阎浮车而说的。

Atīte kira kassapasammāsambuddhakāle gāmavāsī eko kuṭumbiko ekassa therassa vihāraṃ katvā taṃ tattha viharantaṃ catūhi paccayehi upaṭṭhahi. Thero tassa gehe nibaddhaṃ bhuñjati. Atheko khīṇāsavo bhikkhu divā piṇḍāya caranto tassa gehadvāraṃ pāpuṇi. Kuṭumbiko taṃ disvā tassa iriyāpathe pasanno gehaṃ pavesetvā sakkaccaṃ paṇītena bhojanena parivisitvā, “bhante, imaṃ sāṭakaṃ rajitvā nivāseyyāthā”ti mahantaṃ sāṭakaṃ datvā, “bhante, kesā vo dīghā, tumhākaṃ kesoropanatthāya nhāpitaṃ ānessāmi, sayanatthāya ca vo mañcakaṃ gāhāpetvā āgamissāmī”ti āha. Nibaddhaṃ gehe bhuñjanto kulūpako bhikkhu taṃ tassa sakkāraṃ disvā cittaṃ pasādetuṃ nāsakkhi, “ayaṃ taṃ muhuttaṃ diṭṭhakassa evarūpaṃ sakkāraṃ karoti, nibaddhaṃ gehe bhuñjantassa pana mayhaṃ na karotī”ti cintetvā vihāraṃ agamāsi. Itaropi teneva saddhiṃ gantvā kuṭumbikena dinnasāṭakaṃ rajitvā nivāsesi. Kuṭambikopi nhāpitaṃ ādāya gantvā therassa kese ohārāpetvā mañcakaṃ attharāpetvā, “bhante, imasmiṃyeva mañcake sayathā”ti vatvā dvepi there svātanāya nimantetvā pakkāmi.

[AI翻译]

据说在过去迦叶正自觉佛时代，一位村里的居士为一位长老建造了精舍，并以四种资具供养住在そこの长老。长老固定在他家接受供食。有一天，一位漏尽（阿罗汉）比丘白天托钵乞食时，来到那位居士家门口。居士见到他，对他的行仪威容心生欢喜，便请他进屋，恭敬地以精美食物供养他，并送上一件大布，说：“尊者，请将此布染色后穿着。”又说：“尊者，您的头发长了，我为您找理发师来剃头，也为您准备床铺来休息，我这就去安排。”那位常在居士家应供的、与居士关系密切的比丘看到居士如此盛情款待（新来的比丘），心里无法平静，心想：“这个人对刚见一面的人就如此款待，对我这个常在他家吃饭的人却不这样。”想着想着便回了精舍。另一位（阿罗汉比丘）也与他一同前往，将居士给的布染色后穿上。居士也带着理发师前来，为长老（阿罗汉）剃了头，铺好床铺，说：“尊者，请就在这张床上休息吧。”然后邀请两位长老第二天（来应供），便离开了。

Nevāsiko tassa taṃ sakkāraṃ kayiramānaṃ adhivāsetuṃ nāsakkhi. Athassa so sāyaṃ therassa nipannaṭṭhānaṃ gantvā catūhākārehi theraṃ akkosi, “āvuso, āgantuka kuṭumbikassa te gehe bhattaṃ bhuñjanato varataraṃ mīḷhaṃ khādituṃ, kuṭumbikena ānītanhāpitena kesohārāpanato varataraṃ tālaṭṭhikena kese luñcāpetuṃ. Kuṭumbikena dinnasāṭakanivāsanato varataraṃ naggena vicarituṃ, kuṭumbikena ābhatamañcake nipajjanato varataraṃ bhūmiyaṃ nipajjitun”ti. Theropi “mā esa bālo maṃ nissāya nassī”ti nimantanaṃ anādiyitvā pātova uṭṭhāya yathāsukhaṃ agamāsi . Nevāsikopi pātova vihāre kattabbavattaṃ katvā bhikkhācāravelāya “idānipi āgantuko niddāyati, ghaṇḍikasaddena pabujjheyyā”ti saññāya nakhapiṭṭheneva ghaṇḍiṃ paharitvā gāmaṃ piṇḍāya pāvisi. Kuṭumbikopi sakkāraṃ katvā therānaṃ āgamanamaggaṃ olokento nevāsikaṃ disvā, “bhante, thero kuhin”ti pucchi. Atha naṃ nevāsiko “mā, āvuso, kiñci avaca, tuyhaṃ kulūpako hiyyo, tava nikkhantavelāya ovarakaṃ pavisitvā niddaṃ okkanto pātova uṭṭhāya mama vihārasammajjanasaddampi pānīyaghaṭaparibhojanīyaghaṭesu udakasiñcanasaddampi ghaṇḍikasaddampi karontassa na jānātī”ti āha. Kuṭumbiko cintesi – “tādisāya iriyāpathasampattiyā samannāgatassa me ayyassa yāva imamhā kālā niddāyanaṃ nāma natthi, maṃ pana tassa sakkāraṃ karontaṃ disvā addhā iminā bhadantena kiñci vuttaṃ bhavissatī”ti. So attano paṇḍitabhāvena taṃ sakkaccaṃ bhojetvā tassa pattaṃ sādhukaṃ dhovitvā nānaggarasabhojanassa pūretvā, “bhante, sace me ayyaṃ passeyyātha, imamassa piṇḍapātaṃ dadeyyāthā”ti āha.

[AI翻译]

常住比丘无法忍受居士对（阿罗汉）长老的恭敬供养。于是，那天傍晚，他到长老躺卧之处，用四种方式辱骂长老：“朋友，你这外来的，在居士家吃饭，还不如吃屎！让居士带来的理发师剃头，还不如用棕榈骨拔头发！穿居士给的布，还不如裸体行走！睡在居士带来的床上，还不如睡在地上！”长老（阿罗汉）心想：“别让这个愚人因为我的缘故而堕落”，便没有接受（第二天的）邀请，清晨起来就随意离开了。常住比丘也在清晨做完寺院该做的事，到了乞食的时间，心想：“现在那个外来的还在睡觉吧，让他被犍槌声吵醒”，便只用指甲敲打犍槌，然后进村乞食。居士准备好供养，在等候长老们来的路上，看到常住比丘，便问：“尊者，（另一位）长老在哪里？”常住比丘对他说：“朋友，别说什么了。你那位关系密切的长老昨天在你离开后，就进房间睡觉去了。清早起来，我打扫精舍的声音、往饮用水和洗涤用水的罐子里倒水的声音、敲犍槌的声音，他都没听见（还在睡）。”居士心想：“像我那位具有如此威仪的尊者，到这个时候还在睡觉是不可能的。大概是因为看到我供养他，必定是被这位尊者说了些什么。”他凭着自己的智慧，恭敬地供养了（常住比丘），仔细地洗净他的钵，装满了各种美味的食物，说：“尊者，如果您见到我的那位尊者，请把这份食物交给他。”

Itaro taṃ gahetvāva cintesi – “sace so evarūpaṃ piṇḍapātaṃ bhuñjissati, imasmiṃyeva ṭhāne paluddho bhavissatī”ti antarāmagge taṃ piṇḍapātaṃ chaḍḍetvā therassa vasanaṭṭhānaṃ gantvā taṃ tattha olokento na addasa. Atha naṃ ettakassa kammassa katattā vīsativassasahassāni katopi samaṇadhammo rakkhituṃ nāsakkhi. Āyupariyosāne pana kālaṃ katvā avīcimhi nibbattitvā ekaṃ buddhantaraṃ mahādukkhaṃ anubhavitvā imasmiṃ buddhuppāde rājagahanagare ekasmiṃ bahvannapāne kulaghare nibbatti. So padasā gamanakālato paṭṭhāya neva sayane sayituṃ, na bhattaṃ bhuñjituṃ icchati, attano sarīravalañjameva khādati. “Bālatāya ajānanto karotī”ti taṃ posayiṃsu. Mahallakakālepi vatthaṃ nivāsetuṃ na icchati, naggova vicarati, bhūmiyaṃ sayati, attano sarīravalañjameva khādati. Athassa mātāpitaro “nāyaṃ kulagharassa anucchaviko, kevalaṃ alajjanako ājīvakānaṃ esa anucchaviko”ti tesaṃ santikaṃ netvā “imaṃ dārakaṃ pabbājethā”ti adaṃsu. Atha naṃ te pabbājesuṃ. Pabbājentā ca pana galappamāṇe āvāṭe ṭhapetvā dvinnaṃ aṃsakūṭānaṃ upariṃ padarāni datvā tesaṃ upari nisīditvā tālaṭṭhikhaṇḍena kese luñciṃsu. Atha ne tassa mātāpitaro svātanāya nimantetvā pakkamiṃsu.

[AI翻译]

那比丘接过食物就想：“如果他吃了这么好的食物，就会贪恋这个地方不走了。”于是在半路上把那份食物倒掉，然后前往长老（阿罗汉）的住处，到处寻找却没看见他。因为造了这样的业，即使他修行了两万年的沙门法也无法保护他。他在寿命终结时死去，投生到阿鼻地狱，经历了一个佛出世与下一个佛出世之间的漫长时间，受尽了极大的痛苦。在这一佛出世的时代，他投生在王舍城一个食物饮水丰足的富裕家庭。他从能走路开始，就不愿睡在床上，也不愿吃饭，只吃自己的排泄物。人们以为：“他年纪小不懂事才这样做”，便抚养他。长大后，他仍然不愿穿衣服，裸体行走，睡在地上，只吃自己的排泄物。他的父母想：“这孩子不适合在俗家生活，简直是无耻之徒，倒适合做裸行者。”于是带他到裸行者那里，说：“请让这孩子出家吧”，就把他交给了裸行者。于是他们为他举行了出家仪式。出家时，他们让他在一个深及脖颈的坑里站着，在（坑口）两肩高的位置放上木板，（裸行者）坐在木板上，用棕榈骨拔掉他的头发。然后他的父母邀请那些裸行者第二天（去应供），便离开了。

Punadivase ājīvakā “ehi, gāmaṃ pavisissāmā”ti taṃ vadiṃsu. So “gacchatha tumhe, ahaṃ idheva bhavissāmī”ti na icchi. Atha naṃ punappunaṃ vatvā anicchamānaṃ ohāya agamaṃsu. Sopi tesaṃ gatabhāvaṃ ñatvā vaccakuṭiyā padaraṃ vivaritvā oruyha ubhohi hatthehi ālopaṃ ālopaṃ katvā gūthaṃ khādi . Ājīvakā tassa antogāmato āhāraṃ pahiṇiṃsu. Tampi na icchi. Punappunaṃ vuccamānopi “na me iminā attho. Laddho me āhāro”ti āha. “Kahaṃ laddho”ti? “Idheva laddho”ti. Evaṃ dutiye tatiye catutthepi divase tehi bahumpi vuccamāno “ahaṃ idheva bhavissāmī”ti gāmaṃ gantuṃ na icchi. Ājīvakā “ayaṃ divase divase neva gāmaṃ pavisituṃ icchati, na amhehi pahitāhāraṃ āharituṃ icchati, ‘idheva me laddho’ti vadati, kiṃ nu kho karoti, pariggaṇhissāma nan”ti gāmaṃ pavisantā ekaṃ dve jane tassa pariggaṇhanatthaṃ ohāya gamiṃsu. Te pacchato gacchantā viya hutvā nilīyiṃsu. Sopi tesaṃ gatabhāvaṃ ñatvā purimanayeneva vaccakuṭiṃ oruyha gūthaṃ khādi.

[AI翻译]

第二天，裸行者们对他说：“来，我们进村去。”他说：“你们去吧，我就待在这里。”他不愿意去。于是，裸行者们反复劝说，见他不愿意，就留下他自己走了。他也知道他们走了，便打开厕所的木板下去，用双手抓起粪便来吃。裸行者们从村里给他送来食物，他也不要。即使反复被劝说，他也说：“我不需要这个，我已经得到食物了。”（问：）“在哪里得到的？”（答：）“就在这里得到的。”就这样，第二天、第三天、第四天，即使他们多次劝说，他还是说：“我就待在这里”，不愿进村。裸行者们想：“这个人天天既不愿进村，也不愿吃我们送来的食物，只说‘我在这里得到了’，他到底在做什么呢？我们得监视他。”于是，在进村的时候，留下了一两个人来监视他。他们假装跟在后面走，然后躲藏起来。他也以为他们走了，就用和之前一样的方法，下到厕所里吃粪便。

Itare tassa kiriyaṃ disvā ājīvakānaṃ ārocayiṃsu. Taṃ sutvā ājīvakā “aho bhāriyaṃ kammaṃ, sace samaṇassa gotamassa sāvakā jāneyyuṃ, ‘ājīvakā gūthaṃ khādamānā vicarantī’ti amhākaṃ akittiṃ pakāseyyuṃ, nāyaṃ amhākaṃ anucchaviko”ti taṃ attano santikā nīhariṃsu. So tehi nīharito mahājanassa uccārakaraṇaṭṭhāne pattharito eko piṭṭhipāsāṇo atthi. Tasmiṃ mahantaṃ soṇḍi, piṭṭhipāsāṇaṃ nissāya mahājanassa uccārakaraṇaṭṭhānaṃ. So tattha gantvā rattiṃ gūthaṃ khāditvā mahājanassa sarīravalañjanatthāya āgamanakāle ekena hatthena pāsāṇassa ekaṃ antaṃ olubbha ekaṃ pādaṃ ukkhipitvā jaṇṇuke ṭhapetvā uddhaṃvātābhimukho mukhaṃ vivaritvā tiṭṭhati. Mahājano taṃ disvā upasaṅkamitvā vanditvā, “bhante, kasmā ayyo mukhaṃ vivaritvā ṭhito”ti pucchati. “Ahaṃ vātabhakkho, añño me āhāro natthī”ti. Atha “kasmā ekaṃ pādaṃ jaṇṇuke katvā ṭhitosi, bhante”ti? “Ahaṃ uggatapo ghoratapo, mayā dvīhi pādehi akkantā pathavī kampati, tasmā ekaṃ pādaṃ ukkhipitvā jaṇṇuke ṭhapetvā ṭhitomhi. Ahañhi rattindivaṃ ṭhitakova vītināmemi, na nisīdāmi, na nipajjāmī”ti. Manussā nāma yebhuyyena vacanamattameva saddahanti, tasmā “aho acchariyaṃ, evarūpāpi nāma tapassino honti, na no evarūpā diṭṭhapubbā”ti yebhuyyena aṅgamagadhavāsino saṅkhubhitvā upasaṅkamitvā māse māse mahantaṃ sakkāraṃ abhiharanti. So “ahaṃ vātameva bhakkhāmi, na aññaṃ āhāraṃ. Aññañhi me khādantassa tapo nassatī”ti tehi abhihaṭaṃ na kiñci icchati. Manussā “mā no, bhante, nāsetha, tumhādisena ghoratapena paribhoge kate amhākaṃ dīgharattaṃ hitāya sukhāya saṃvattatī”ti punappunaṃ yācanti. Tassa añño āhāro na ruccati. Mahājanassa pana yācanāya pīḷito tehi ābhatāni sappiphāṇitādīni kusaggena jivhagge ṭhapetvā “gacchatha, alaṃ vo ettakaṃ hitāya sukhāya cā”ti uyyojesi. Evaṃ so pañcapaññāsa vassāni naggo gūthaṃ khādanto kese luñcanto bhūmiyaṃ sayamāno vītināmesi.

[AI翻译]

其他人看到他的行为，就告诉了裸行者们。裸行者们听后说：“啊，多么严重的行为！如果沙门乔达摩的弟子们知道了，宣扬说‘裸行者们吃粪便过活’，会败坏我们的名声。这个人不适合我们。”于是把他从他们那里赶走了。他被赶走后，在一个大众排泄的地方，有一块平坦的大石头。那地方有大水沟，靠近大石头的区域是大众排泄的地方。他到了那里，晚上吃粪便，当大众前来排泄时，他就用一只手抓住石头的一端，抬起一只脚放在膝盖上，面朝上风处，张开嘴站着。大众看见他，走上前去礼拜，问道：“尊者，为什么张着嘴站着？”（答：）“我是食风者，没有其他食物。”又问：“尊者，为什么把一只脚放在膝盖上站着？”（答：）“我是修极苦、猛厉苦行的人。如果我双脚踏地，大地会震动。所以我抬起一只脚放在膝盖上站着。我日夜都是站着度过的，不坐也不卧。”人们大多只相信言语，因此（想）：“啊，真奇妙！竟然有这样的苦行者，我们以前从未见过。”于是鸯伽国和摩揭陀国的居民大多都激动地前来，每月都带来大量的供养。他说：“我只吃风，不吃其他食物。如果我吃了别的，我的苦行就会失效。”因此对他们带来的东西一点也不要。人们反复恳求：“尊者，请不要毁掉我们的（福报）。像您这样修猛厉苦行的人接受（供养），对我们长久的利益和安乐是有益的。”他对其他食物不感兴趣。但被大众恳求不过，就把他们带来的酥油、糖浆等用孤沙草尖沾一点放在舌尖上，然后打发他们走：“去吧，这一点点就足够你们获得利益和安乐了。”就这样，他裸体、吃粪便、拔头发、睡地上，度过了五十五年。

Buddhānampi kho paccūsakāle lokavolokanaṃ avijahitameva hoti. Tasmā ekadivasaṃ bhagavato paccūsasamaye lokaṃ volokentassa ayaṃ jambukājīvako ñāṇajālassa anto paññāyi. Satthā “kiṃ nu kho bhavissatī”ti āvajjetvā tassa saha paṭisambhidāhi arahattassūpanissayaṃ disvā “ahaṃ etaṃ ādiṃ katvā ekaṃ gāthaṃ bhāsissāmi, gāthāvasāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo bhavissati. Imaṃ kulaputtaṃ nissāya mahājano sotthibhāvaṃ pāpuṇissatī”ti ñatvā punadivase rājagahe piṇḍāya caritvā piṇḍapātapaṭikkanto ānandattheraṃ āmantesi – “ānanda, jambukājīvakassa santikaṃ gamissāmī”ti. “Bhante, kiṃ tumheyeva gamissathā”ti? “Āma, ahamevā”ti evaṃ vatvā satthā vaḍḍhamānakacchāyāya tassa santikaṃ pāyāsi.

[AI翻译]

诸佛在黎明时分观察世间是固定不变的。因此，有一天，世尊在黎明时观察世间时，这位裸行者阎浮车出现在他的智慧之网中。导师思考：“将会发生什么事呢？”经审察后，发现他具有证得阿罗汉果及四无碍解的潜力，并且知道：“我将以此事为开端，说一首偈颂。偈颂结束时，将有八万四千众生证悟佛法。依赖这位善男子，大众将获得安稳。”知道此事后，第二天在王舍城乞食完毕，返回后，对阿难长老说：“阿难，我要去裸行者阎浮车那里。”（阿难问：）“尊者，您要亲自去吗？”（佛陀答：）“是的，我亲自去。”说完，导师便趁着黄昏（原文vaḍḍhamānakacchāyāya，意为增长的树影，指下午近黄昏时）前往他（阎浮车）的住处。

Devatā cintayiṃsu – “satthā sāyaṃ jambukājīvakassa santikaṃ gacchati, so ca jegucche uccārapassāvadantakaṭṭhakiliṭṭhe piṭṭhipāsāṇe vasati, devaṃ vassāpetuṃ vaṭṭatī”ti attano ānubhāvena taṃ muhuttaṃyeva devaṃ vassāpesuṃ. Piṭṭhipāsāṇo suci nimmalo ahosi. Athassa upari pañcavaṇṇaṃ pupphavassaṃ vassāpesuṃ. Satthā sāyaṃ jambukājīvakassa santikaṃ gantvā “jambukā”ti saddamakāsi. Jambuko “ko nu kho esa, dujjano maṃ jambukavādena vadatī”ti cintetvā “ko eso”ti āha. “Ahaṃ samaṇo”ti. “Kiṃ mahāsamaṇā”ti? “Ajja me ekarattiṃ idha vasanaṭṭhānaṃ dehī”ti. “Natthi, mahāsamaṇa, imasmiṃ ṭhāne vasanaṭṭhānan”ti . “Jambuka, mā evaṃ kari, ekarattiṃ me vasanaṭṭhānaṃ dehi, pabbajitā nāma pabbajitaṃ patthenti, manussā manussaṃ, pasavo pasavan”ti. “Kiṃ pana tvaṃ pabbajito”ti? “Āma, pabbajitomhī”ti. “Sace tvaṃ pabbajito, kahaṃ te lābukaṃ, kahaṃ dhūmakaṭacchuko, kahaṃ yaññasuttakan”ti? “‘Atthetaṃ mayhaṃ, visuṃ visuṃ pana gahetvā vicaraṇaṃ dukkhan’ti abbhantareneva gahetvā carāmī”ti. So “carissasi tvaṃ etaṃ aggaṇhitvā”ti kujjhi. Atha naṃ satthā āha – “hotu, jambuka, mā kujjha, vasanaṭṭhānaṃ me ācikkhā”ti. “Natthi, mahāsamaṇa, ettha vasanaṭṭhānan”ti.

[AI翻译]

天神们想：“导师傍晚要去裸行者阎浮车那里，而他住在令人厌恶的、被大小便和（嚼过的）杨枝污染的石板上，应该下场雨（清洗一下）。”于是他们以自己的神力，立刻降下了一场雨。石板变得干净无垢。然后，他们在石板上降下了五色花雨。导师傍晚来到裸行者阎浮车那里，叫道：“阎浮车！”阎浮车心想：“这是谁啊？这个坏人用‘阎浮车’（意为胡狼）来称呼我。”便问道：“是谁？”（佛陀答：）“我是沙门。”（阎浮车问：）“是大沙门吗？”（佛陀说：）“今天请给我在这里借宿一晚的地方。”（阎浮车答：）“没有，大沙门，这里没有住处。”（佛陀说：）“阎浮车，别这样，给我一晚的住处。出家人本应帮助出家人，就像人帮助人，动物帮助动物一样。”（阎浮车问：）“那么你是出家人吗？”（佛陀答：）“是的，我是出家人。”（阎浮车问：）“如果你是出家人，你的葫芦瓢在哪里？你的烟灰匙在哪里？你的祭祀线在哪里？”（佛陀答：）“我确实有这些东西，但是分开携带太麻烦了，所以我都放在里面带着走。”他生气地说：“你没有带这些也敢到处走！”于是导师对他说：“好了，阎浮车，别生气，告诉我一个住处吧。”（阎浮车答：）“没有，大沙门，这里没有住处。”

Satthā tassa vasanaṭṭhānato avidūre ekaṃ pabbhāraṃ atthi, taṃ niddisanto “etasmiṃ pabbhāre ko vasatī”ti āha. “Natthi koci, mahāsamaṇā”ti. “Tena hi etaṃ mayhaṃ dehī”ti . “Tvaññeva jāna, mahāsamaṇā”ti. Satthā pabbhāre nisīdanaṃ paññāpetvā nisīdi. Paṭhamayāme cattāro mahārājāno catuddisaṃ ekobhāsaṃ karontā satthu upaṭṭhānaṃ āgamiṃsu. Jambuko obhāsaṃ disvā “ko obhāso nāmeso”ti cintesi. Majjhimayāme sakko devarājā āgami. Jambuko tampi disvā “ko nāmeso”ti cintesi. Pacchimayāme ekāya aṅguliyā ekaṃ, dvīhi dve, dasahi dasa cakkavāḷāni obhāsetuṃ samattho mahābrahmā sakalaṃ araññaṃ ekobhāsaṃ karonto āgami. Jambuko tampi disvā “ko nu kho eso”ti cintetvā pātova satthu santikaṃ gantvā paṭisanthāraṃ katvā ekamantaṃ ṭhito satthāraṃ pucchi – “mahāsamaṇa, tumhākaṃ santikaṃ catasso disā obhāsento ke āgatā”ti? “Cattāro mahārājāno”ti. “Kiṃ kāraṇā”ti? “Maṃ upaṭṭhātun”ti. “Kiṃ pana tvaṃ catūhi mahārājehi uttaritaro”ti? “Āma, jambuka, mahārājūnampi atirājā”ti. “Majjhimayāme pana ko āgato”ti? “Sakko devarājā, jambukā”ti . “Kiṃ kāraṇā”ti? “Maṃ upaṭṭhātumevā”ti. “Kiṃ pana tvaṃ sakkadevarājatopi uttaritaro”ti? “Āma, jambuka, sakkatopi uttaritaromhi, eso pana mayhaṃ gilānupaṭṭhāko kappiyakārakasāmaṇerasadiso”ti. “Pacchimayāme sakalaṃ araññaṃ obhāsetvā ko āgato”ti? “Yaṃ loke brāhmaṇādayo khipitvā pakkhalitvā ‘namo mahābrahmuno’ti vadanti, so eva mahābrahmā”ti. “Kiṃ pana tvaṃ mahābrahmatopi uttaritaro”ti? “Āma, jambuka, ahañhi brahmunāpi atibrahmā”ti. “Acchariyosi tvaṃ, mahāsamaṇa, mayhaṃ pana pañca paññāsa vassāni idha vasantassa etesu ekopi maṃ upaṭṭhātuṃ nāgatapubbo. Ahañhi ettakaṃ addhānaṃ vātabhakkho hutvā ṭhitakova vītināmesiṃ, na tāva te mayhaṃ upaṭṭhānaṃ āgatapubbā”ti.

[AI翻译]

导师指着离他住处不远的一个山洞问：“这个山洞里谁住？”（阎浮车答：）“没人住，大沙门。”（佛陀说：）“那么，就把它给我吧。”（阎浮车答：）“你自己看着办吧，大沙门。”导师在山洞里铺设好坐具，坐了下来。初夜时分，四大天王使四方大放光明，前来侍奉导师。阎浮车看见光明，心想：“这是什么光？”中夜时分，帝释天王来了。阎浮车也看见了他，心想：“这是谁？”后夜时分，能够用一根手指照亮一个轮围世界、两根手指照亮两个、十根手指照亮十个轮围世界的大梵天王，使整个森林大放光明地来了。阎浮车也看见了他，心想：“这到底是谁？”清晨，他来到导师面前，问候之后，站在一旁问导师：“大沙门，来到您这里、使四方放光的是谁？”（佛陀答：）“是四大天王。”（问：）“为什么来？”（答：）“来侍奉我。”（问：）“那么，您比四大天王更尊贵吗？”（答：）“是的，阎浮车，我是诸王之王。”（问：）“中夜时分来的是谁？”（答：）“是帝释天王，阎浮车。”（问：）“为什么来？”（答：）“也是来侍奉我。”（问：）“那么，您比帝释天王更尊贵吗？”（答：）“是的，阎浮车，我比帝释天王更尊贵。他嘛，如同我生病时的侍者、净人或沙弥一般。”（问：）“后夜时分照亮整个森林的是谁？”（答：）“就是世间婆罗门等跌倒时会呼喊‘顶礼大梵天’的那位大梵天。”（问：）“那么，您比大梵天更尊贵吗？”（答：）“是的，阎浮车，我实乃超胜于梵天之梵天。”（阎浮车说：）“您真奇妙啊，大沙门！可我在这里住了五十五年，这些人中没有一个来侍奉过我。我这么长时间以来，都是食风、站立着度过的，他们却从未前来侍奉我。”

Atha naṃ satthā āha – jambuka, tvaṃ lokasmiṃ andhabālaṃ mahājanaṃ vañcayamāno mampi vañcetukāmo jāto, nanu tvaṃ pañcapaññāsa vassāni gūthameva khādi, bhūmiyaṃyeva nipajji, naggo hutvā vicari, tālaṭṭhikhaṇḍena kese luñci. Atha ca pana lokaṃ vañcento “ahaṃ vātabhakkho, ekapādena tiṭṭhāmi, na nisīdāmi, na nipajjāmī”ti vadesi, “mamampi vañcetukāmosi pubbepi tvaṃ pāpikaṃ lāmikaṃ diṭṭhiṃ nissāya ettakaṃ kālaṃ gūthabhakkho bhūmisayo naggo vicaranto tālaṭṭhikhaṇḍena kesaluñcanaṃ patto, idānipi pāpikaṃ lāmikaṃ diṭṭhimeva gaṇhāsī”ti. “Kiṃ pana mayā kataṃ, mahāsamaṇā”ti? Athassa satthā pubbe katakammaṃ ācikkhi. Tassa satthari kathenteyeva saṃvego uppajji, hirottappaṃ upaṭṭhitaṃ, so ukkuṭiko nisīdi. Athassa satthā udakasāṭikaṃ khipitvā adāsi. So taṃ nivāsetvā satthāraṃ vanditvā ekamantaṃ nisīdi. Satthāpissa anupubbiṃ kathaṃ kathetvā dhammaṃ desesi. So desanāvasāne saha paṭisambhidāhi arahattaṃ patvā satthāraṃ vanditvā uṭṭhāyāsanā pabbajjañca upasampadañca yāci. Ettāvatā tassa purimakammaṃ parikkhīṇaṃ. Ayañhi khīṇāsavamahātheraṃ catūhi akkosehi akkositvā yāvāyaṃ mahāpathavī tigāvutādhikaṃ yojanaṃ ussannā, tāva avīcimhi paccitvā tattha pakkāvasesena pañcapaññāsa vassāni imaṃ vippakāraṃ patto. Tenassa taṃ kammaṃ khīṇaṃ. Vīsati pana vassasahassāni iminā katassa samaṇadhammassa phalaṃ nāsetuṃ na sakkā. Tasmā satthā dakkhiṇahatthaṃ pasāretvā “ehi, bhikkhu, cara brahmacariyaṃ sammā dukkhassa antakiriyāyā”ti āha. Tāvadevassa gihiliṅgaṃ antaradhāyi aṭṭhaparikkhāradharo saṭṭhivassikamahāthero viya ahosi.

[AI翻译]

于是导师对他说：“阎浮车，你欺骗世间的愚痴大众，现在还想来欺骗我吗？你难道不是五十五年来一直吃粪便、睡在地上、裸体行走、用棕榈骨拔头发吗？然而你却欺骗世人说：‘我是食风者，单脚站立，不坐不卧。’你还想欺骗我吗？过去你也因为执持邪恶、低劣的见解，才落得如此长时间吃粪便、睡地上、裸体行走、用棕榈骨拔头发的下场。现在你仍然执持着邪恶、低劣的见解！”（阎浮车问：）“大沙门，我到底做了什么？”于是导师告诉了他过去所造的业。当导师讲述时，他生起了悚惧之心，生起了惭愧（直译：惭与愧现前），便蹲坐下来。于是导师扔给他一件浴衣。他穿上后，向导师顶礼，坐在一旁。导师也为他次第说法，开示了法义。开示结束时，他证得了阿罗汉果及四无碍解，向导师顶礼，从座位上起来，请求出家并受具足戒。至此，他过去的恶业已经消尽。此人因为用四种方式辱骂了一位漏尽大长老，（其恶业果报）一直持续到这个大地增厚超过三伽浮多（约21英里）又一由旬（约7英里）之时，（其间）他在阿鼻地狱受煎熬，之后以剩余的业报，在这五十五年里遭受了这种苦楚。因此，他的那个恶业已经耗尽。但是，他所修行的两万年沙门法的果报是无法被摧毁的。因此，导师伸出右手说：“来，比丘！善修梵行，为了彻底灭尽痛苦！”话音刚落，他的在家形象便消失了，变成了一位具备八种资具、如同六十岁的大长老。

Aṅgamagadhavāsīnaṃ tassa sakkāraṃ gahetvā āgatadivaso kiresa, tasmā ubhayaraṭṭhavāsino sakkāraṃ gahetvā āgatā tathāgataṃ disvā “kiṃ nu kho amhākaṃ ayyo jambuko mahā, udāhu samaṇo gotamo”ti cintetvā “sace samaṇo gotamo mahā bhaveyya, ayaṃ samaṇassa gotamassa santikaṃ gaccheyya, jambukājīvakassa pana mahantatāya samaṇo gotamo imassa santikaṃ āgato”ti cintayiṃsu. Satthā mahājanassa parivitakkaṃ ñatvā, “jambuka, tava upaṭṭhākānaṃ kaṅkhaṃ chindāhī”ti āha, so “ahampi, bhante, ettakameva paccāsīsāmī”ti vatvā catutthajjhānaṃ samāpajjitvā uṭṭhāya tālappamāṇaṃ vehāsaṃ abbhuggantvā “satthā me, bhante bhagavā, sāvakohamasmī”ti vatvā oruyha vanditvā puna dvitālamattaṃ titālamattanti evaṃ sattatālamattaṃ vehāsaṃ abbhuggantvā oruyha attano sāvakabhāvaṃ jānāpesi. Taṃ disvā mahājano “aho buddhā nāma acchariyā anopamaguṇā”ti cintesi. Satthā mahājanena saddhiṃ kathento evamāha – “ayaṃ ettakaṃ kālaṃ tumhehi ābhataṃ sakkāraṃ kusaggena jivhagge ṭhapetvā ‘tapacaraṇaṃ pūremī’ti idha nivuṭṭho, sacepi iminā upāyena vassasataṃ tapacaraṇaṃ pūreyya, yā cassa idāni kālaṃ vā bhattaṃ vā kukkuccāyitvā abhuñjantassa bhattacchedanakusalacetanā, tassā taṃ tapacaraṇaṃ soḷasiṃ kalampi na agghatī”ti anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

[AI翻译]

据说那天正是鸯伽国和摩揭陀国的居民带着供养物来看他的日子。因此，两国居民带着供养物前来，看到如来（佛陀），心想：“究竟是我们的尊者阎浮车伟大呢，还是沙门乔达摩伟大？”又想：“如果沙门乔达摩伟大，那么这位（阎浮车）应该去沙门乔达摩那里。但现在是沙门乔达摩来到这位（阎浮车）这里，可见是裸行者阎浮车更伟大。”导师了知大众的想法，便说：“阎浮车，为你侍者们断除疑惑吧！”他说：“尊者，我也正期待如此。”说完，他进入第四禅，出定后，上升到空中一棵棕榈树那么高，说道：“世尊，您是我的导师！我是您的弟子！”说完，降下来顶礼。然后再次上升到两棵、三棵乃至七棵棕榈树那么高，再降下来，表明了自己的弟子身份。大众看到后想：“啊，佛陀真是奇妙，具有无与伦比的功德！”导师与大众交谈时这样说道：“这个人这么长时间以来，只把你们带来的供养物用孤沙草尖沾一点放在舌尖上，说‘我在圆满苦行’，住在这里。即使他用这种方法圆满苦行一百年，（其价值）与现在那些了悟正法者因追悔（错过了）时机或食物而未食，（由此产生的）断食善思相比，他的那种苦行连其（善思）十六分之一的价值都没有。”导师联系上下文，开示法义，说了这首偈颂：

70.

“Māse māse kusaggena, bālo bhuñjeyya bhojanaṃ;

Na so saṅkhātadhammānaṃ, kalaṃ agghati soḷasin”ti.

[AI翻译]

“愚人月复一月，即使只吃（像用）孤沙草尖（能沾到的）那么少的食物，

他（的功德）也不及了悟佛法者的十六分之一。”

Tassattho – sace bālo apariññātadhammo sīlādiguṇā paribāhiro titthāyatane pabbajito “tapacaraṇaṃ pūressāmī”ti māse māse patte kusaggena bhojanaṃ bhuñjanto vassasataṃ bhuñjeyya bhojanaṃ. Na so saṅkhātadhammānaṃ, kalaṃ agghati soḷasinti saṅkhātadhammā vuccanti ñātadhammā tulitadhammā. Tesu heṭṭhimakoṭiyā sotāpanno saṅkhātadhammo, uparimakoṭiyā khīṇāsavo. Imesaṃ saṅkhātadhammānaṃ so bālo kalaṃ na agghati soḷasinti puggalādhiṭṭhānā desanā. Ayaṃ panettha attho – yā cassa tathā tapacaraṇaṃ pūrentassa vassasataṃ cetanā yā ca saṅkhātadhammānaṃ kālaṃ vā bhattaṃ vā kukkuccāyitvā abhuñjantānaṃ ekā bhattacchedanakusalacetanā, tassā cetanāya sā tāva dīgharattaṃ pavattacetanā soḷasiṃ kalaṃ na agghati. Idaṃ vuttaṃ hoti – yaṃ tassā saṅkhātadhammānaṃ cetanāya phalaṃ, taṃ soḷasa koṭṭhāse katvā tato ekekaṃ puna soḷasa soḷasa koṭṭhāse katvā tato ekassa koṭṭhāsassa yaṃ phalaṃ, tadeva tassa bālassa tapacaraṇato mahapphalataranti.

[AI翻译]

其义为：如果一个愚人，不了知法义，缺乏戒等功德，在外道处出家，说“我要圆满苦行”，月复一月地用孤沙草尖从钵中取食，即使这样吃上一百年。“他（的功德）也不及了悟佛法者的十六分之一”，这里“了悟佛法者（saṅkhātadhammā）”是指已了知法、已衡量法的人。其中最低层次是须陀洹（入流者），最高层次是漏尽者（阿罗汉）。这开示是针对个人而说：“那个愚人不及这些了悟佛法者的十六分之一”。此处的含义是：那个如此圆满苦行一百年的人的思（cetana，意愿、意志），与了悟佛法者因追悔（错过了）时机或食物而未食所产生的（哪怕）一次断食善思相比，他那长久持续的思，连那（善思）的十六分之一的价值都没有。这就是说：将了悟佛法者那（一次善）思的果报分成十六份，再将其中每一份再分成十六份，其中一份的果报，就比那个愚人（百年）苦行的果报更为巨大。

Desanāvasāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosīti.

[AI翻译]

开示结束时，八万四千众生证悟了法。

Jambukattheravatthu ekādasamaṃ.

[AI翻译]

阎浮车长老的故事，第十一则（完）。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/5. Bālavagga 愚品 (Dhp 5, 60-75)”

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【经名】 5.12 Ahipetavatthu 饿鬼人面蛇身 (Dhp 5.12, 71)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

71.

Na hi pāpaṃ kataṃ kammaṃ, sajju khīraṃva muccati;

Ḍahantaṃ bālamanveti, bhasmacchannova [bhasmāchannova (sī. pī. ka.)] pāvako.

☸---------------------------------------------------------------------

七一 恶业虽然不会立刻成熟，如同牛奶不会瞬间凝结，

但恶业紧随愚人，时时烧灼愚痴的人，

如同灰烬覆盖下的活火炭。 (偈 71)

☸.....................................................................

人面蛇身的饿鬼

大目犍连尊者有一次与勒叉那尊者一起到舍卫城化缘。途中他看见一件奇怪的东西，他只是笑了笑没有说话（似乎有所领悟）。回到精舍后，他向勒叉那解释他之所以笑，是因为看见了一只人面蛇身的饿鬼。佛陀也说，在他彻底觉悟、成为佛陀的那天，也亲眼目睹了这只人面蛇身鬼。佛陀说，很久以前，有一位辟支佛，人们如果要到他的精舍，必须先通过一块田地。这田地的主人却害怕人们来来往往精舍会损坏田地，就放火烧毁了精舍。辟支佛只好搬到别的地方去。辟支佛的信徒知道这件事后，非常愤怒，就殴打田地主人致死。也由于这恶业的关系，他死后投生成了人面蛇身的饿鬼。

佛陀总结说：“恶业虽然不立刻报应，但作恶的人终将自食恶果，没有人能逃避恶业的报应！”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

12. Ahipetavatthu

Na hi pāpaṃ kataṃ kammanti imaṃ dhammadesanaṃ satthā veḷuvane viharanto aññataraṃ ahipetaṃ ārabbha kathesi.

Ekasmiñhi divase jaṭilasahassassa abbhantaro āyasmā lakkhaṇatthero ca mahāmoggallānatthero ca “rājagahe piṇḍāya carissāmā”ti gijjhakūṭato otaranti. Tesu āyasmā mahāmoggallānatthero ekaṃ ahipetaṃ disvā sitaṃ pātvākāsi. Atha naṃ lakkhaṇatthero “kasmā, āvuso, sitaṃ pātukarosī”ti sitakāraṇaṃ pucchi. “Akālo, āvuso lakkhaṇa, imassa pañhassa, bhagavato santike maṃ puccheyyāsī”ti thero āha. Tesu rājagahe piṇḍāya caritvā bhagavato santikaṃ gantvā nisinnesu lakkhaṇatthero pucchi, “āvuso, moggallānaṃ tvaṃ gijjhakūṭā otaranto sitaṃ pātukaritvā mayā sitakāraṇaṃ puṭṭho ‘bhagavato santike maṃ puccheyyāsī’ti avaca, kathehi idāni taṃ kāraṇan”ti. Thero āha – “ahaṃ, āvuso, ekaṃ petaṃ disvā sitaṃ pātvākāsiṃ. Tassa evarūpo attabhāvo – manussasīsaṃ viya assa sīsaṃ, ahissa viya seso attabhāvo, ahipeto nāmesa pamāṇato pañcavīsatiyojaniko, tassa sīsato uṭṭhitā aggijālā yāva naṅguṭṭhā gacchanti, naṅguṭṭhato uṭṭhitā aggijālā yāva sīsā, majjhesīsato uṭṭhitā dve passāni gacchanti, dvīhi passehi uṭṭhitā majjhe otarantī”ti . Dvinnaṃyeva kira petānaṃ attabhāvo pañcavīsatiyojaniko, avasesānaṃ tigāvutappamāṇo. Imassa ceva ahipetassa kākapetassa ca pañcavīsatiyojaniko. Tesu ayaṃ tāva ahipeto. Kākapetampi mahāmoggallāno gijjhakūṭamatthake paccamānaṃ disvā tassa pubbakammaṃ pucchanto imaṃ gāthamāha –

“Pañcayojanikā jivhā, sīsaṃ te navayojanaṃ;

Kāyo accuggato tuyhaṃ, pañcavīsatiyojanaṃ;

Kiṃ nu kammaṃ karitvāna, pattosi dukkhamīdisan”ti.

Athassa peto ācikkhanto –

“Ahaṃ bhante moggallāna, kassapassa mahesino;

Saṅghassa ābhataṃ bhattaṃ, āhāresiṃ yadicchakan”ti. –

Gāthaṃ vatvā āha – “bhante, kassapabuddhakāle sambahulā bhikkhū gāmaṃ piṇḍāya pavisiṃsu,. Manussā there disvā sampiyāyamānā āsanasālāyaṃ nisīdāpetvā pāde dhovitvā telaṃ makkhetvā yāguṃ pāyetvā khajjakaṃ datvā piṇḍapātakālaṃ āgamayamānā dhammaṃ suṇantā nisīdiṃsu. Dhammakathāvasāne therānaṃ patte ādāya attano attano gehā nānaggarasabhojanassa pūretvā āhariṃsu. Tadā ahaṃ kāko hutvā āsanasālāya chadanapiṭṭhe nilīno taṃ disvā ekena gahitapattato tikkhattuṃ mukhaṃ pūrento tayo kabaḷe aggahesiṃ. Taṃ pana bhattaṃ neva saṅghassa santakaṃ, na saṅghassa niyametvā dinnaṃ, na bhikkhūhi gahitāvasesakaṃ. Attano attano gehaṃ netvā manussehi bhuñjitabbakaṃ, kevalaṃ saṅghaṃ uddissa abhihaṭamattameva. Tato mayā tayo kabaḷā gahitā, ettakaṃ me pubbakammaṃ. Svāhaṃ kālaṃ katvā tassa kammassa vipākena avīcimhi paccitvā tattha pakkāvasesena idāni gijjhakūṭe kākapeto hutvā nibbatto imaṃ dukkhaṃ paccānubhomī”ti. Idaṃ kākapetassa vatthu.

Idha pana thero “ahipetaṃ disvā sitaṃ pātvākāsin”ti āha. Athassa satthā sakkhī hutvāpi uṭṭhāya “saccaṃ, bhikkhave, moggallāno āha. Mayāpesa sambodhipattadivaseyeva diṭṭho, apicāhaṃ ‘ye me vacanaṃ na saddaheyyuṃ, tesaṃ ahitāya bhaveyyā’ti parānuddayāya na kathesin”ti āha. Lakkhaṇasaṃyuttepi (saṃ. ni. 2.202 ādayo) hi mahāmoggallānena diṭṭhakāleyeva satthā tassa sakkhī hutvā vinītavatthūni kathesi, idampi tena tatheva kathitaṃ. Taṃ sutvā bhikkhū tassa pubbakammaṃ pucchiṃsu. Satthāpi tesaṃ kathesi –

Atīte kira bārāṇasiṃ nissāya nadītīre paccekabuddhassa paṇṇasālaṃ kariṃsu. So tattha viharanto nibaddhaṃ nagare piṇḍāya carati. Nāgarāpi sāyaṃpātaṃ gandhapupphādihatthā paccekabuddhassūpaṭṭhānaṃ gacchanti. Eko bārāṇasivāsī puriso taṃ maggaṃ nissāya khettaṃ kasi. Mahājano sāyaṃpātaṃ paccekabuddhassūpaṭṭhānaṃ gacchanto taṃ khettaṃ maddanto gacchati. Kassako ca “mā me khettaṃ maddathā”ti vārentopi vāretuṃ nāsakkhi. Athassa etadahosi – “sace imasmiṃ ṭhāne paccekabuddhassa paṇṇasālā na bhaveyya, na me khettaṃ maddeyyun”ti. So paccekabuddhassa piṇḍāya paviṭṭhakāle paribhogabhājanāni bhinditvā paṇṇasālaṃ jhāpesi. Paccekabuddho taṃ jhāmaṃ disvā yathāsukhaṃ pakkāmi. Mahājano gandhamālaṃ ādāya āgato jhāmapaṇṇasālaṃ disvā “kahaṃ nu kho no ayyo gato”ti āha. Sopi mahājaneneva saddhiṃ gato mahājanamajjhe ṭhitakova evamāha – “mayā tassa paṇṇasālā jhāpitā”ti. Atha naṃ “gaṇhatha, imaṃ pāpimaṃ nissāya mayaṃ paccekabuddhaṃ daṭṭhuṃ na labhimhā”ti daṇḍādīhi pothetvā jīvitakkhayaṃ pāpesuṃ. So avīcimhi nibbattitvā yāvāyaṃ mahāpathavī yojanamattaṃ ussannā, tāva niraye paccitvā pakkāvasesena gijjhakūṭe ahipeto hutvā nibbatti. Satthā idaṃ tassa pubbakammaṃ kathetvā, “bhikkhave, pāpakammaṃ nāmetaṃ khīrasadisaṃ, yathā khīraṃ duyhamānameva na pariṇamati. Tathā kammaṃ kayiramānameva na vipaccati. Yadā pana vipaccati, tadā evarūpena dukkhena socatī”ti anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

71.

“Na hi pāpaṃ kataṃ kammaṃ, sajjukhīraṃva muccati;

Ḍahantaṃ bālamanveti, bhasmacchannova pāvako”ti.

Tattha sajjukhīraṃ vāti taṃ khaṇaṃyeva dhenuyā thanehi nikkhantaṃ abbhuṇhaṃ khīraṃ na muccati na pariṇamati. Idaṃ vuttaṃ hoti – yathā idaṃ sajjukhīraṃ taṃ khaṇaññeva na muccati na pariṇamati na pakatiṃ vijahati. Yasmiṃ pana bhājane duhitvā gahitaṃ yāva tattha takkādiambilaṃ na pakkhipati, yāva dadhibhājanādikaṃ ambilabhājanaṃ na pāpuṇāti, tāva pakatiṃ avijahitvā pacchā jahati, evameva pāpakammampi kariyamānameva na vipaccati. Yadi vipacceyya, na koci pāpakammaṃ kātuṃ visaheyya. Yāva pana kusalābhinibbattā khandhā dharanti, tāva naṃ te rakkhanti. Tesaṃ bhedā apāye nibbattakkhandhesu vipaccati, vipaccamānañca ḍahantaṃ bālamanveti.“Kiṃ viyā”ti? “Bhasmacchannova pāvako”ti. Yathā hi chārikāya paṭicchanno vītaccitaṅgāro akkantopi chārikāya paṭicchannattā na tāva ḍahati, chārikaṃ pana tāpetvā cammādīnaṃ ḍahanavasena yāva matthaluṅgā ḍahanto gacchati, evameva pāpakammampi yena kataṃ hoti, taṃ bālaṃ dutiye vā tatiye vā attabhāve nirayādīsu nibbattaṃ ḍahantaṃ anugacchatīti.

Desanāvasāne bahū sotāpannādayo ahesunti.

Ahipetavatthu dvādasamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/5. Bālavagga 愚品 (Dhp 5, 60-75)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.13 Saṭṭhikūṭapetavatthu 沙提枯达掷石头 (Dhp 5.13, 72)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

72.

Yāvadeva anatthāya, ñattaṃ [ñātaṃ (?)] bālassa jāyati;

Hanti bālassa sukkaṃsaṃ, muddhamassa vipātayaṃ.

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七二 愚人所掌握的知识技能，只会对他带来灾祸；这会毁掉他的善业福德，击碎他的头颅（智慧）。

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谨言慎行

愚人的各种伎俩只会伤害自己，

破坏德行与智慧。 (偈 72)

有一次，大目犍连尊者与勒叉那尊者一同外出化缘时，看见一只饿鬼（Saṭṭhikūṭapeta，意为被六万锤击的饿鬼）。佛陀说，这只饿鬼的名字是沙提枯达。他在某个过去世时，擅长投掷石子。有一天，他请求他的老师允许他练习投掷，老师警告他练习时不可以打到牛或人，否则一定要赔偿牛主人或人的亲戚，所以要他另外找目标练习。

后来，沙提枯达发现一位修行人（辟支佛）在外化缘，他心想这是个理想的目标，因为修行人没有亲戚、没有保护人，也不是牛，不必负责赔偿。他就向这位修行人投掷石子，修行人因此丧失性命。社会大众知道这件事后，非常愤怒，也杀死了他。由于他的恶业，他死后堕落到悲惨的恶道（畜生、饿鬼、阿修罗或地狱）中，并且要受很长时间的苦。这一世，则变成了饿鬼（Saṭṭhikūṭapeta），他的头时时刻刻遭受赤热铁锤的锤打。

佛陀说：“愚人的技术只会伤害自己，而没有任何益处。”

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【Dhammapada-aṭṭhakathā 法句经义注】

13. Saṭṭhikūṭapetavatthu

Yāvadeva anatthāyāti imaṃ dhammadesanaṃ satthā veḷuvane viharanto saṭṭhikūṭapetaṃ ārabbha kathesi.

Purimanayeneva hi mahāmoggallānatthero lakkhaṇattherena saddhiṃ gijjhakūṭā orohanto aññatarasmiṃ padese sitaṃ pātvākāsi. Therena sitakāraṇaṃ puṭṭho “bhagavato santike maṃ puccheyyāsī”ti vatvā piṇḍāya caritvā satthāraṃ upasaṅkamitvā vanditvā nisinnakāle puna puṭṭho āha – “ahaṃ, āvuso, ekaṃ petaṃ addasaṃ tigāvutappamāṇena attabhāvena, tassa saṭṭhi ayakūṭasahassāni ādittāni sampajjalitāni uparimatthake patitvā patitvā uṭṭhahanti sīsaṃ bhindanti, bhinnaṃ bhinnaṃ puna samuṭṭhahati , iminā attabhāvena mayā evarūpo attabhāvo na diṭṭhapubbo, ahaṃ taṃ disvā sitaṃ pātvākāsin”ti. Petavatthusmiñhi –

“Saṭṭhi kūṭasahassāni, paripuṇṇāni sabbaso;

Sīse tuyhaṃ nipatanti, vobhindanteva matthakan”ti. (pe. va. 808, 810, 813) ādi –

Imameva petaṃ sandhāya vuttaṃ. Satthā therassa kathaṃ sutvāva, “bhikkhave, mayāpesa satto bodhimaṇḍe nisinneneva diṭṭho ‘ye ca pana me vacanaṃ na saddaheyyuṃ, tesaṃ ahitāya bhaveyyā’ti paresaṃ anukampāya na kathesiṃ, idāni pana moggallānassa sakkhī hutvā kathemī”ti āha. Taṃ sutvā bhikkhū tassa pubbakammaṃ pucchiṃsu. Satthāpi nesaṃ kathesi –

Atīte kira bārāṇasiyaṃ sāḷittakasippe nipphattiṃ patto eko pīṭhasappi ahosi. So nagaradvāre ekassa vaṭarukkhassa heṭṭhā nisinno sakkharāni khipitvā tassa paṇṇāni chindanto “hatthirūpakaṃ no dassehi, assarūpakaṃ no dassehī”ti gāmadārakehi vuccamāno icchiticchitāni rūpāni dassetvā tesaṃ santikā khādanīyādīni labhati. Athekadivasaṃ rājā uyyānaṃ gacchanto taṃ padesaṃ pāpuṇi. Dārakā pīṭhasappiṃ pārohantare katvā palāyiṃsu. Rañño ṭhitamajjhanhike rukkhamūlaṃ paviṭṭhassa chiddāvachiddacchāyā sarīraṃ phari. So “kiṃ nu kho etan”ti uddhaṃ olokento rukkhapaṇṇesu hatthirūpakādīni disvā “kassetaṃ kamman”ti pucchitvā “pīṭhasappino”ti sutvā taṃ pakkosāpetvā āha – “mayhaṃ purohito atimukharo appamattakepi vutte bahuṃ bhaṇanto maṃ upaddaveti, sakkhissasi tassa mukhe nāḷimattā ajalaṇḍikā khipitun”ti? “Sakkhissāmi, deva. Ajalaṇḍikā āharāpetvā purohitena saddhiṃ tumhe antosāṇiyaṃ nisīdatha, ahamettha kattabbaṃ jānissāmī”ti. Atha rājā tathā kāresi. Itaro kattariyaggena sāṇiyā chiddaṃ katvā purohitassa raññā saddhiṃ kathentassa mukhe vivaṭamatte ekekaṃ ajalaṇḍikaṃ khipi. Purohito mukhaṃ paviṭṭhaṃ paviṭṭhaṃ gili. Pīṭhasappī khīṇāsu ajalaṇḍikāsu sāṇiṃ cālesi. Rājā tāya saññāya ajalaṇḍikānaṃ khīṇabhāvaṃ ñatvā āha – “ācariya, ahaṃ tumhehi saddhiṃ kathento kathaṃ nittharituṃ na sakkhissāmi, tumhe atimukharatāya nāḷimattā ajalaṇḍikā gilantāpi tuṇhībhāvaṃ nāpajjathā”ti. Brāhmaṇo maṅguubhāvaṃ āpajjitvā tato paṭṭhāya mukhaṃ vivaritvā raññā saddhiṃ sallapituṃ nasakkhi. Rājā pīṭhasappiguṇaṃ anussaritvā taṃ pakkosāpetvā “taṃ nissāya me sukhaṃ laddhan”ti tuṭṭho tassa sabbaṭṭhakaṃ nāma dhanaṃ datvā nagarassa catūsu disāsu cattāro varagāme adāsi. Tamatthaṃ viditvā rañño atthadhammānusāsako amacco imaṃ gāthamāha –

“Sādhu kho sippakaṃ nāma, api yādisa kīdisaṃ;

Passa khañjappahārena, laddhā gāmā catuddisā”ti. (jā. 1.1.107);

So pana amacco tena samayena ayameva bhagavā ahosi. Atheko puriso pīṭhasappinā laddhasampattiṃ disvā cintesi – “ayaṃ nāma pīṭhasappī hutvā imaṃ sippaṃ nissāya mahāsampattiṃ patto, mayāpetaṃ sikkhituṃ vaṭṭatī”ti. So taṃ upasaṅkamitvā vanditvā “idaṃ me , ācariya, sippaṃ dethā”ti āha. “Na sakkā, tāta, dātun”ti. So tena paṭikkhitto “hotu, ārādhessāmi nan”ti tassa hatthapādaparikammādīni karonto cirassaṃ taṃ ārādhetvā punappunaṃ yāci, pīṭhasappī “ayaṃ me ativiya upakāro”ti taṃ paṭibāhituṃ asakkonto sippaṃ sikkhāpetvā “nipphannaṃ te, tāta, sippaṃ, idāni kiṃ karissasī”ti āha. “Bahi gantvā sippaṃ vīmaṃsissāmī”ti. “Kiṃ karissasī”ti? “Gāviṃ vā manussaṃ vā paharitvā māressāmī”ti. “Tātā, gāviṃ mārentassa sataṃ daṇḍo hoti manussaṃ mārentassa sahassaṃ, tvaṃ saputtadāropi taṃ nittharituṃ na sakkhissasi, mā vinassa, yamhi pahaṭe daṇḍo natthi, tādisaṃ nimātāpitikaṃ kañci upadhārehī”ti. So “sādhū”ti sakkharā ucchaṅge katvā tādisaṃ upadhārayamāno vicaranto gāviṃ disvā “ayaṃ sasāmikā”ti paharituṃ na visahi, manussaṃ disvā “ayaṃ samātāpitiko”ti paharituṃ na visati.

Tena samayena sunetto nāma paccekabuddho taṃ nagaraṃ nissāya paṇṇasālāya viharati. So taṃ piṇḍāya pavisantaṃ nagaradvārantare disvā “ayaṃ nimātāpitiko, imasmiṃ pahaṭe daṇḍo natthi, imaṃ paharitvā sippaṃ vīmaṃsissāmī”ti paccekabuddhassa dakkhiṇakaṇṇasotaṃ sandhāya sakkharaṃ khipi. Sā dakkhiṇakaṇṇasotena pavisitvā vāmena nikkhami, dukkhā vedanā uppajji. Paccekabuddho bhikkhāya carituṃ nāsakkhi, ākāsena paṇṇasālaṃ gantvā parinibbāyi. Manussā paccekabuddhe anāgacchante “kiñci aphāsukaṃ bhavissatī”ti cintetvā tattha gantvā taṃ parinibbutaṃ disvā rodiṃsu parideviṃsu. Sopi mahājanaṃ gacchantaṃ disvā tattha gantvā paccekabuddhaṃ sañjānitvā “ayaṃ piṇḍāya pavisanto dvārantare mama sammukhībhūto, ahaṃ attano sippaṃ vīmaṃsanto imaṃ paharin”ti āha. Manussā “iminā kira pāpakena paccekabuddho pahaṭo, gaṇhatha gaṇhathā”ti pothetvā tattheva naṃ jīvitakkhayaṃ pāpesuṃ. So avīcimhi nibbattitvā yāvāyaṃ mahāpathavī yojanamattaṃ ussannā, tāva paccitvā vipākāvasesena gijjhakūṭamatthake saṭṭhikūṭapeto hutvā nibbatti. Satthā tassa imaṃ pubbakammaṃ kathetvā, “bhikkhave, bālassa nāma sippaṃ vā issariyaṃ vā uppajjamānaṃ anatthāya uppajjati. Bālo hi sippaṃ vā issariyaṃ vā labhitvā attano anatthameva karotī”ti anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha.

72.

“Yāvadeva anatthāya, ñattaṃ bālassa jāyati;

Hanti bālassa sukkaṃsaṃ, muddhamassa vipātayan”ti.

Tattha yāvadevāti avadhiparicchedanatthe nipāto. Ñattanti jānanasabhāvo. Yaṃ sippaṃ jānāti , yamhi vā issariye yase sampattiyañca ṭhito janena ñāyati, pākaṭo paññāto hoti, tassetaṃ nāmaṃ. Sippaṃ vā hi issariyādibhāvo vā bālassa anatthāyeva jāyati. Taṃ nissāya so attano anatthameva karoti. Hantīti vināseti. Sukkaṃsanti kusalakoṭṭhāsaṃ, bālassa hi sippaṃ vā issariyaṃ vā uppajjamānaṃ kusalakoṭṭhāsaṃ ghātentameva uppajjati. Muddhanti paññāyetaṃ nāmaṃ. Vipātayanti viddhaṃsayamānaṃ. Tassa hi taṃ sukkaṃsaṃ hanantaṃ paññāsaṅkhātaṃ muddhaṃ vipātentaṃ viddhaṃsentameva hantīti.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsu.

Saṭṭhikūṭapetavatthu terasamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/5. Bālavagga 愚品 (Dhp 5, 60-75)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.14 Cittagahapativatthu 质多居士 (Dhp 5.14, 73-74)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

73.

Asantaṃ bhāvanamiccheyya [asantaṃ bhāvamiccheyya (syā.), asantabhāvanamiccheyya (ka.)], purekkhārañca bhikkhusu;

Āvāsesu ca issariyaṃ, pūjā parakulesu ca.

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七三 愚者想要虚假的声名，在僧众中做上座，在寺院中居于上位，想要他人供养。

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信徒与固执的比丘

愚痴的比丘追求种种虚荣：

在僧伽中坐上座，

成为精舍的住持和受他人的礼敬。 (偈 73)

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74.

Mameva kata maññantu, gihīpabbajitā ubho;

Mamevātivasā assu, kiccākiccesu kismici;

Iti bālassa saṅkappo, icchā māno ca vaḍḍhati.

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七四 “僧俗都共知，此事由我做，无论大小事，都应听我意”，这是愚者的想法，贪欲和傲慢心会增长。

☸.....................................................................

愚痴的人心中惦记的是：

“让其他比丘和信徒都明白：‘事情不论大小，

因为我才能成就，都由我作主’。”

所以贪欲与傲慢增长。 (偈 74)

质多有一次遇见摩诃那摩尊者——最早的五比丘之一正在化缘，就邀请他到家中供养。供养后，他接着听摩诃那摩说法，听完之后，他就领悟了佛法。后来，他在他的芒果园里兴建了一座精舍，来供养、照顾所有前往该精舍的比丘，而殊达玛比丘则是常住比丘。

有一天，佛陀的两大弟子─大目犍连与舍利弗到质多兴建的精舍来。质多在听完舍利弗的说法后，即证得三果。他就邀请两人于第二天到家中供养。他也邀请殊达玛，却被拒绝，殊达玛说：“你是先邀请他们两位，才邀请我的。”质多再度邀请时，殊达玛仍然不肯。但是第二天一大早，殊达玛却出现在质多家门口，这时候，质多再次邀请他入内供养，他依然拒绝，并且说自己正在化缘，绝不坐下。可是，当他看见供养的食物时，却嫉妒大目犍连和舍利弗，再也无法抑制心中的怒火，就辱骂质多并宣称：“我再也不住在你的精舍了。”说完话后，气匆匆地离开了。

殊达玛后来向佛陀叙说整件事的经过。 佛陀告诫他：“你已经打击这位虔诚又慷慨布施的信徒了。你必须回去找质多，确实向他认错。” 殊达玛遵照佛陀的教诲去做。但质多却认为殊达玛必须先了解他错误的地方，才愿意接受他的道歉。 殊达玛只好又回精舍去，佛陀告诫他：

“修行好的比丘不能执着，不能自夸： ‘这是我的精舍，这是我的地盘，我的信徒等’。 比丘若执着这种想法，贪爱、贡高之心就会炽盛。”

殊达玛听完佛陀的教诲后，再次前往质多家，这次他们俩人和好如初。几天后，殊达玛就证得阿罗汉果。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

14. Cittagahapativatthu

Asantaṃbhāvanamiccheyyāti imaṃ dhammadesanaṃ satthā jetavane viharanto sudhammattheraṃ ārabbha kathesi. Desanā macchikāsaṇḍe samuṭṭhāya sāvatthiyaṃ niṭṭhitā.

[AI翻译] 这句“Asantaṃ bhāvanamiccheyya”等法句，是导师住在祇园精舍时，针对苏达摩长老所说的。这个开示始于马奇卡桑达，结束于舍卫城。

Macchikāsaṇḍanagarasmiñhi citto nāma gahapati pañcavaggiyānaṃ abbhantaraṃ mahānāmattheraṃ nāma piṇḍāya caramānaṃ disvā tassa iriyāpathe pasīditvā pattaṃ ādāya gehaṃ pavesetvā bhojetvā bhattakiccāvasāne dhammakathaṃ suṇanto sotāpattiphalaṃ patvā acalasaddho hutvā ambāṭakavanaṃ nāma attano uyyānaṃ saṅghārāmaṃ kattukāmo therassa hatthe udakaṃ pātetvā niyyādesi. Tasmiṃ khaṇe “patiṭṭhitaṃ buddhasāsanan”ti udakapariyantaṃ katvā mahāpathavī kampi. Mahāseṭṭhi uyyāne mahāvihāraṃ kāretvā sabbadisāhi āgatānaṃ bhikkhūnaṃ vivaṭadvāro ahosi. Macchikāsaṇḍe sudhammatthero nāma nevāsiko ahosi.

[AI翻译] 在马奇卡桑达城，有一位名叫质多的居士，看到五群比丘中的摩诃那摩长老正在托钵乞食，对其行仪心生欢喜，便接过他的钵，请他到家中供养。用餐完毕后，听闻佛法开示，证得了须陀洹果，信心坚定不移。他希望将自己名为安巴塔卡瓦那的花园捐赠给僧团作为寺院，便在长老手上滴水布施。那一刻，随着“佛陀教法已确立”的声音和水的遍洒，大地为之震动。这位大富长者在花园里建造了一座大寺院，向来自四面八方的比丘们敞开大门。在马奇卡桑达，有一位名叫苏达摩的长老是常住比丘。

Aparena samayena cittassa guṇakathaṃ sutvā dve aggasāvakā tassa saṅgahaṃ kattukāmā macchikāsaṇḍaṃ agamaṃsu. Citto gahapati tesaṃ āgamanaṃ sutvā aḍḍhayojanamaggaṃ paccuggantvā te ādāya attano vihāraṃ pavesetvā āgantukavattaṃ katvā, “bhante, thokaṃ dhammakathaṃ sotukāmomhī”ti dhammasenāpatiṃ yāci. Atha naṃ thero, “upāsaka, addhānena āgatāmhā kilantarūpā. Apica thokaṃ suṇāhī”ti tassa dhammaṃ kathesi. So therassa dhammaṃ suṇantova anāgāmiphalaṃ pāpuṇi. So dve aggasāvake vanditvā, “bhante, sve bhikkhusahassena saddhiṃ mama gehe bhikkhaṃ gaṇhathā”ti nimantetvā pacchā nevāsikaṃ sudhammattheraṃ “tumhepi, bhante, sve therehi saddhiṃ āgaccheyyāthā”ti nimantesi. So “ayaṃ maṃ pacchā nimantetī”ti kuddho paṭikkhipitvā punappunaṃ yāciyamānopi paṭikkhipi eva. Upāsako “paññāyissatha, bhante”ti pakkamitvā punadivase attano nivesane mahādānaṃ sajjesi. Sudhammattheropi paccūsakāleyeva “kīdiso nu kho gahapatinā aggasāvakānaṃ sakkāro sajjito, sve gantvā passissāmī”ti cintetvā pātova pattacīvaraṃ ādāya tassa gehaṃ agamāsi.

[AI翻译] 后来，两位上首弟子听闻了质多的美德，想要去摄受他，便前往马奇卡桑达。质多居士听闻他们到来，走了半由旬的路去迎接他们，将他们带回自己的寺院，履行了招待来客的义务，并请求法将（舍利弗）：“尊者，我们想听闻一点法。”长老对他说：“优婆塞，我们远道而来，身体疲惫。不过，你还是稍微听一下吧。”便为他说了法。他听着长老的说法，证得了阿那含果。他顶礼了两位上首弟子，邀请道：“尊者，明天请和一千位比丘一起来我家接受供养。”之后，他邀请常住的苏达摩长老：“尊者，明天也请您和长老们一起来。”苏达摩因为“他后邀请我”而生气地拒绝了，即使一再被请求，也还是拒绝了。优婆塞说了声“您会明白的，尊者”便离开了，第二天在自己家中准备了盛大的布施。苏达摩长老也在黎明时分想着：“居士为上首弟子准备的供养会是什么样的呢？明天去看看。”于是，清晨便拿着钵和袈裟去了他家。

So gahapatinā “nisīdatha, bhante”ti vuccamānopi “nāhaṃ nisīdāmi, piṇḍāya carissāmī”ti vatvā aggasāvakānaṃ paṭiyāditaṃ sakkāraṃ oloketvā gahapatiṃ jātiyā ghaṭṭetukāmo “uḷāro te, gahapati, sakkāro, apicettha ekaññeva natthī”ti āha. “Kiṃ, bhante”ti? “Tilasaṃguḷikā, gahapatī”ti vatvā gahapatinā kākopamāya apasādito kujjhitvā “eso te, gahapati, āvāso, pakkamissāmahan”ti vatvā yāvatatiyaṃ vāriyamānopi pakkamitvā satthu santikaṃ gantvā cittena ca attanā ca vuttavacanaṃ ārocesi. Satthā “tayā upāsako saddho pasanno hīnena khuṃsito”ti tasseva dosaṃ āropetvā paṭisāraṇīyakammaṃ kārāpetvā “gaccha, cittagahapatiṃ khamāpehī”ti pesesi. So tattha gantvā, “gahapati, mayhameva so doso, khamāhi me”ti vatvāpi “nāhaṃ khamāmī”ti tena paṭikkhitto maṅkubhūto taṃ khamāpetuṃ nāsakkhi. Punadeva satthu santikaṃ paccāgamāsi. Satthā “nāssa upāsako khamissatī”ti jānantopi “mānathaddho esa, tiṃsayojanaṃ tāva maggaṃ gantvā paccāgacchatū”ti khamanūpāyaṃ anācikkhitvāva uyyojesi. Athassa punāgatakāle nihatamānassa anudūtaṃ datvā “gaccha, iminā saddhiṃ gantvā upāsakaṃ khamāpehī”ti vatvā “samaṇena nāma ‘mayhaṃ vihāro, mayhaṃ nivāsaṭṭhānaṃ, mayhaṃ upāsako, mayhaṃ upāsikā’ti mānaṃ vā issaṃ vā kātuṃ na vaṭṭati. Evaṃ karontassa hi icchāmānādayo kilesā vaḍḍhantī”ti anusandhiṃ ghaṭṭetvā dhammaṃ desento imā gāthā abhāsi –

[AI翻译] 即使居士对他说：“请坐，尊者。”他仍然回答：“我不坐，我要去托钵乞食。”他看着为上首弟子准备的供养，想要用出身来贬低居士，便说道：“居士，你的供养很丰盛，但唯独少了一样东西。”“是什么，尊者？”“芝麻球，居士。”居士用乌鸦的比喻斥责了他，他生气地说：“居士，这是你的住所，我要离开了。”即使被劝阻了三次，他还是离开了，前往导师那里，告知了质多和自己所说的话。导师指出他的过错：“你用卑劣的方式侮辱了一位有信心、清净的优婆塞。”并让他行“令其忏谢”的羯磨，派他去：“去，向质多居士请求原谅。”他去了那里，即使说了：“居士，那确实是我的错，请原谅我。”也被对方以“我不原谅”拒绝了，他感到羞愧，无法让他原谅自己。他再次回到导师身边。导师虽然知道优婆塞不会原谅他，但还是想：“他傲慢固执，先让他走三十由旬的路再回来吧。”没有告知请求原谅的方法就打发他走了。当他再次回来时，傲慢已被挫败，导师派了一位随从使者，说：“去，和这位一起去向优婆塞请求原谅。”并联系上下文开示佛法，说了这些偈颂：“沙门不应生起‘这是我的寺院，这是我的住处，这是我的优婆塞，这是我的优婆夷’这样的我慢或嫉妒。这样做的人，贪欲、我慢等烦恼只会增长。”

73.

“Asantaṃ bhāvanamiccheyya, purekkhārañca bhikkhusu;

Āvāsesu issariyaṃ, pūjā parakulesu ca.

74.

“Mameva kata maññantu, gihī pabbajitā ubho.

Mamevātivasā assu, kiccākiccesu kismici;

Iti bālassa saṅkappo, icchā māno ca vaḍḍhatī”ti.

Tattha asantanti yo bālo bhikkhu avijjamānaṃ sambhāvanaṃ iccheyya, “assaddhova samāno ‘saddhoti maṃ jano jānātū’ti icchatī”ti. Pāpicchatāniddese (vibha. 851) vuttanayeneva bālo “asaddho dussīlo appassuto appavivitto kusīto anupaṭṭhitassati asamāhito duppañño akhīṇāsavova samāno ‘aho vata maṃ jano ayaṃ saddho, sīlavā, bahussuto, pavivitto, āraddhavīriyo, upaṭṭhitassati, samāhito, paññavā , khīṇāsavo’ti jāneyyā”ti idaṃ asantasambhāvanaṃ icchati. Purekkhāranti parivāraṃ. “Aho vata maṃ sakalavihāre bhikkhū parivāretvā pañhaṃ pucchantā vihareyyun”ti evaṃ icchācāre ṭhatvā purekkhārañca bhikkhūsu icchati. Āvāsesūti saṅghikesu ca āvāsesu yāni vihāramajjhe paṇītasenāsanāni, tāni attano sandiṭṭhasambhattādīnaṃ bhikkhūnaṃ “tumhe idha vasathā”ti vicārento sayampi varataraṃ senāsanaṃ palibodhento, sesānaṃ āgantukabhikkhūnaṃ paccantimāni lāmakasenāsanāni ceva amanussapariggahitāni ca “tumhe idha vasathā”ti vicārento āvāsesu issariyaṃ icchati. Pūjā parakulesu cāti neva mātāpitūnaṃ na ñātakānaṃ paresuyeva kulesu “aho vatime mayhameva dadeyyuṃ, na aññesan”ti evaṃ catuppaccayehi pūjaṃ icchati.

[AI翻译] 在此，“asantam”是指愚痴的比丘希求不存在的声望，即“没有信心却希望人们认为我有信心”。正如《分别论·恶欲释》(Vibh. 851)中所说的方式，愚人“没有信心、戒行不清净、少闻、不远离、懈怠、失念、心不定、智慧低下、未断烦恼，却希望：‘啊，愿人们知道我是有信心的、持戒的、多闻的、远离的、精进的、具足正念的、有定力的、有智慧的、已断尽烦恼的！’”——这就是希求不存在的声望。“Purekkhāram”是指随从。“啊，愿全寺院的比丘都围绕着我，向我请教问题而住！”如此立于希求之行中，便是在比丘中希求被推举在前。“Āvāsesu”是指在僧团的住所中，那些寺院中央的优良卧具，他分配给自己的相识、同伴等比丘说：“你们住在这里。”自己也占据着更好的卧具，而对其余的来访比丘，则分配那些偏远的、低劣的卧具以及非人所占据的卧具说：“你们住在这里。”——这就是在住所中希求权力。“Pūjā parakulesu ca”是指并非在父母或亲戚家，而是在其他人家中，希望：“啊，愿他们只供养我，不供养别人！”如此希求四种资具的供养。

Mameva kata maññantūti yassa ca bālassa “yaṃkiñci vihāre uposathāgārādikaraṇavasena kataṃ navakammaṃ, taṃ sabbaṃ amhākaṃ therena katanti evaṃ gihī ca pabbajitā ca ubhopi mameva nissāya kataṃ parikammaṃ niṭṭhitaṃ maññantū”ti saṅkappo uppajjati. Mamevātivasā assūti “gihī ca pabbajitā ca sabbepi mameva vase vattantu, sakaṭagoṇavāsipharasuādīni vā laddhabbāni hontu, antamaso yāgumattampi tāpetvā pivanādīni vā, evarūpesu kiccākiccesu khuddakamahantesu karaṇīyesu kismiñci ekakiccepi mameva vase vattantu, mameva āpucchitvā karontū”ti saṅkappo uppajjati. Iti bālassāti yassa bālassa sā ca icchā ayañca evarūpo saṅkappo uppajjati, tassa neva vipassanā, na maggaphalāni vaḍḍhanti. Kevalaṃ panassa candodaye samuddassa udakaṃ viya chasu dvāresu uppajjamānā taṇhā ceva navavidhamāno ca vaḍḍhatīti.

[AI翻译] “Mameva kata maññantu”（愿他们认为是我做的）：对于哪个愚人，会生起这样的想法：“在寺院里，无论是修建布萨堂等任何新工程，所有这些都是由我们的长老完成的——愿在家和出家的双方都认为，因为我，这些工程才得以完成。”“Mamevātivasā assu”（愿他们都受我支配）：会生起这样的想法：“无论在家还是出家，所有人都应服从我的支配。无论是需要获得车、牛、斧头、锛子等，还是最低限度地烧点粥喝等，在这些大大小小应做不应做的事情中，哪怕是一件小事，也应由我支配，应先问过我再做。”“Iti bālassa”（这是愚者的）：对于哪个愚人，生起了那种欲望和这种想法，他的内观智慧和道果都不会增长。只是他那在六根门生起的贪爱和九种我慢，会像月亮升起时海水上涨一样不断增长。

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

[AI翻译] 开示结束时，许多人证得了须陀洹等道果。

Sudhammattheropi imaṃ ovādaṃ sutvā satthāraṃ vanditvā uṭṭhāyāsanā padakkhiṇaṃ katvā tena anudūtena bhikkhunā saddhiṃ gantvā upāsakassa cakkhupathe āpattiṃ paṭikaritvā upāsakaṃ khamāpesi. So upāsakena “khamāmahaṃ, bhante, sace mayhaṃ doso atthi, khamatha me”ti paṭikhamāpito satthārā dinne ovāde ṭhatvā katipāheneva saha paṭisambhidāhi arahattaṃ pāpuṇi. Upāsakopi cintesi – “mayā satthāraṃ adisvāva sotāpattiphalaṃ pattaṃ, adisvā eva anāgāmiphale patiṭṭhito, satthāraṃ me daṭṭhuṃ vaṭṭatī”ti. So tilataṇḍulasappiphāṇitavatthacchādanādīhi paripūrāni pañca sakaṭasatāni yojāpetvā “satthāraṃ daṭṭhukāmā āgacchantu, piṇḍapātādīhi na kilamissantī”ti bhikkhusaṅghassa ārocāpetvā bhikkhunīsaṅghassāpi upāsakānampi upāsikānampi ārocāpesi. Tena saddhiṃ pañcasatā pañcasatā bhikkhū ca bhikkhuniyo ca upāsakā ca upāsikāyo ca nikkhamiṃsu. So tesañceva attano parisāya cāti tiṇṇaṃ janasahassānaṃ yathā tiṃsayojane magge yāgubhattādīhi kiñci vekallaṃ na hoti, tathā saṃvidahi. Tassa pana nikkhantabhāvaṃ ñatvā yojane yojane devatā khandhāvāraṃ bandhitvā dibbehi yāgukhajjakabhattapānakādīhi taṃ mahājanaṃ upaṭṭhahiṃsu, kassaci kenaci vekallaṃ na hoti. Evaṃ devatāhi upaṭṭhiyamāno devasikaṃ yojanaṃ gacchanto māsena sāvatthiṃ pāpuṇi, pañca sakaṭasatāni yathāpūritāneva ahesuṃ. Devatāhi ceva manussehi ca abhihaṭaṃ paṇṇākāraṃ vissajjentova agamāsi.

[AI翻译] 苏达摩长老听了这番教诫后，顶礼导师，从座位起身，右绕三匝，与那位随从比丘一同前往，在优婆塞能看见的地方忏悔了过失，请求优婆塞原谅。优婆塞对他说：“我原谅您，尊者。如果我有什么过错，也请您原谅我。”长老接受了相互的原谅，安住于导师所给予的教诫中，几天之后便连同无碍解证得了阿罗汉果。优婆塞也心想：“我没有见到导师就证得了须陀洹果，没有见到导师就安住于阿那含果，我应该去见导师。”于是，他准备了五百辆装满芝麻、米、酥油、糖浆、衣物等的牛车，并向比丘僧团、比丘尼僧团、优婆塞、优婆夷宣告：“想见导师的人请来吧，路上不会为饮食等发愁。”与他同行的有五百位比丘、五百位比丘尼、五百位优婆塞和五百位优婆夷。他安排妥当，使得这三千人在三十由旬的路途中，粥饭等物资没有任何短缺。得知他出发后，天神们在每一由旬处设立营地，用天界的粥、硬食、米饭、饮料等来侍奉这大众，任何人都没有任何匮乏。就这样，在天神的侍奉下，他每天行进一由旬，一个月后到达了舍卫城，那五百辆牛车仍然像出发时一样装得满满的。他一路散发着天人和人类带来的礼物前行。

Satthā ānandattheraṃ āha – “ānanda, ajja vaḍḍhamānakacchāyāya citto gahapati pañcahi upāsakasatehi parivuto āgantvā maṃ vandissatī”ti. “Kiṃ pana, bhante, tassa tumhākaṃ vandanakāle kiñci pāṭihāriyaṃ bhavissatī”ti? “Bhavissati, ānandā”ti. “Kiṃ, bhante”ti? Tassa āgantvā “maṃ vandanakāle rājamānena aṭṭhakarīsamatte padese jaṇṇukamattena odhinā pañcavaṇṇānaṃ dibbapupphānaṃ ghanavassaṃ vassissatī”ti. Taṃ kathaṃ sutvā nagaravāsino “evaṃ mahāpuñño kira citto nāma gahapati āgantvā ajja satthāraṃ vandissati, evarūpaṃ kira pāṭihāriyaṃ bhavissati, mayampi taṃ mahāpuññaṃ daṭṭhuṃ labhissāmā”ti paṇṇākāraṃ ādāya maggassa ubhosu passesu aṭṭhaṃsu. Vihārasamīpe āgatakāle pañca bhikkhusatāni paṭhamaṃ āgamiṃsu. Citto gahapati, “ammā, tumhe pacchato āgacchathā”ti mahāupāsikāyo ṭhapetvā pañcahi upāsakasatehi parivuto satthu santikaṃ agamāsi. Buddhānaṃ sammukhaṭṭhāne pana ṭhitā vā nisinnā vā ito vā etto vā na honti, buddhavīthiyā dvīsu passesu niccalāva tiṭṭhanti. Citto gahapati mahantaṃ buddhavīthiṃ okkami. Tīṇi phalāni pattena ariyasāvakena olokitolokitaṭṭhānaṃ kampi. “Eso kira citto gahapatī”ti mahājano olokesi . So satthāraṃ upasaṅkamitvā chabbaṇṇānaṃ buddharasmīnaṃ anto pavisitvā dvīsu gopphakesu satthu pāde gahetvā vandi. Taṃ khaṇaññeva vuttappakāraṃ pupphavassaṃ vassi, sādhukārasahassāni pavattayiṃsu. So ekamāsaṃ satthu santike vasi, vasamāno ca sakalaṃ buddhappamukhaṃ bhikkhusaṅghaṃ vihāreyeva nisīdāpetvā mahādānaṃ adāsi, attanā saddhiṃ āgatepi antovihāreyeva katvā paṭijaggi. Ekadivasampi attano sakaṭesu kiñci gahetabbaṃ nāhosi, devamanussehi ābhatapaṇṇākāreneva dānaṃ adāsi, sabbakiccāni akāsi. So satthāraṃ vanditvā āha – “bhante, ahaṃ ‘tumhākaṃ dānaṃ dassāmī’ti āgacchanto māsaṃ antarāmagge ahosiṃ. Idheva me māso vītivatto, mayā ābhataṃ paṇṇākāraṃ kiñci gahetuṃ na labhāmi, ettakaṃ kālaṃ devamanussehi ābhatapaṇṇākāreneva dānaṃ adāsiṃ, sohaṃ sacepi idha saṃvaccharaṃ vasissāmi, neva mama deyyadhammaṃ dātuṃ labhissāmi. Ahaṃ sakaṭāni otāretvā gantuṃ icchāmi, paṭisāmanaṭṭhānaṃ me ārocāpethā”ti.

[AI翻译] 导师对阿难长老说：“阿难，今天日影增长之时，质多居士将由五百位优婆塞围绕前来顶礼我。”“那么，尊者，在他顶礼您的时候，会有什么奇迹发生吗？”“会的，阿难。”“是什么，尊者？”“当他前来顶礼我时，在方圆八格里沙的区域内，将如下雨般降下深及膝盖的五色天花。”城里的居民听闻此事后，心想：“原来有位名叫质多的居士如此大福报，今天要来顶礼导师，还会发生这样的奇迹，我们也去看看那位大福报者吧！”便拿着礼物站在道路两旁。临近寺院时，五百位比丘先到了。质多居士让大优婆夷们说：“母亲们，你们在后面来吧。”自己则由五百位优婆塞围绕着，前往导师处。在佛陀面前站立或坐着的人，不会偏向这边或那边，而是纹丝不动地站在佛陀之道的两侧。质多居士踏上了宽广的佛陀之道。这位证得三果的圣弟子所注视之处都为之震动。大众都注视着他，心想：“这位就是质多居士啊！”他走近导师，进入六色佛光之中，握住导师的双足踝顶礼。就在那一刻，如前所述的花雨降下，响起了成千上万的善哉声。他在导师身边住了一个月，期间让以佛陀为首的整个比丘僧团都安坐在寺院内，举行了盛大的布施，也照顾了那些与他同来的人，让他们住在寺院内。没有一天需要动用他自己车上的任何物品，仅凭天人和人类送来的礼物就完成了布施和所有事务。他顶礼导师说：“尊者，我为了‘要供养您’而来，路上花了一个月。在这里也过了一个月，我带来的礼物一点也没用上，这段时间都是靠天人和人类送来的礼物进行布施。即使我在这里住上一年，恐怕也用不上我带来的供品。我想卸下车上的东西回去，请告知我存放物品的地方。”

Satthā ānandattheraṃ āha – “ānanda, upāsakassa ekaṃ padesaṃ tucchaṃ kāretvā dehī”ti. Thero tathā akāsi. Kappiyabhūmi (mahāva. 295) kira cittassa gahapatino anuññātā. Upāsakopi attanā saddhiṃ āgatehi tīhi janasahassehi saddhiṃ tucchasakaṭehi puna maggaṃ paṭipajji. Devamanussā uṭṭhāya, “ayya, tayā tucchasakaṭehi gamanakammaṃ katan”ti sattahi ratanehi sakaṭāni pūrayiṃsu. So attano ābhatapaṇṇākāreneva mahājanaṃ paṭijagganto agamāsi. Ānandatthero satthāraṃ vanditvā āha – “bhante, tumhākaṃ santikaṃ āgacchantopi māsena āgato, idhāpi māsameva vuṭṭho, ettakaṃ kālaṃ devamanussehi abhihaṭapaṇṇākāreneva mahāvadānaṃ adāsi, idāni pañca sakaṭasatāni tucchāni katvā māseneva kira gamissati, devamanussā panassa uṭṭhāya, ‘ayya , tayā tucchasakaṭehi gamanakammaṃ katan’ti pañca sakaṭasatāni sattaratanehi pūrayiṃsu. So puna attano ābhatapaṇṇākāreneva kira mahājanaṃ paṭijagganto gamissatī”ti. “Kiṃ pana, bhante, etassa tumhākaṃ santikaṃ āgacchantassevāyaṃ sakkāro uppajjati, udāhu aññattha gacchantassāpi uppajjatī”ti? “Ānanda, mama santikaṃ āgacchantassāpi aññattha gacchantassāpi etassa uppajjateva. Ayañhi upāsako saddho pasanno sampannasīlo, evarūpo puggalo yaṃ yaṃ padesaṃ bhajati, tattha tatthevassa lābhasakkāro nibbattatī”ti vatvā satthā imaṃ pakiṇṇakavagge gāthamāha –

[AI翻译] 导师对阿难长老说：“阿难，给优婆塞找个空地方让他放东西。”长老照做了。据说，《大品》（Mahāva. 295）中允许质多居士拥有净地（可存放物品之地）。优婆塞便与同来的三千人一起，驾着空车踏上归途。天人和人类起来说：“尊者，您做了驾空车回去的事。”便用七宝装满了牛车。他又用自己带来的礼物照顾着大众前行。阿难长老顶礼导师说：“尊者，他来您这里花了一个月，在这里也住了一个月，这么长时间都靠天人和人类送来的礼物作大布施。现在他让五百辆牛车空着，据说要一个月回去。天人和人类却起来说：‘尊者，您做了驾空车回去的事。’便用七宝装满了五百辆牛车。据说他又会用自己带来的礼物照顾大众回去。”“那么，尊者，这种供养只在他来您这里时才会出现，还是去别处时也会出现呢？”“阿难，无论他是来我这里还是去别处，都会出现。这位优婆塞有信心、清净、具足戒行，这样的人无论去到哪个地方，那个地方就会有供养和尊敬产生。”说完，导师在《杂品》中说了这首偈颂：

“Saddho sīlena sampanno, yaso bhogasamappito;

Yaṃ yaṃ padesaṃ bhajati, tattha tattheva pūjito”ti. (dha. pa. 303);

[AI翻译] “具信复具戒，誉财两相随，彼随处前往，处处受尊敬。”（法句经 303）

Attho panassā tattheva āvibhavissati.

[AI翻译] 这句偈颂的意义将在那里（《杂品》）显明。

Evaṃ vutte ānandatthero cittassa pubbakammaṃ pucchi. Athassa satthā ācikkhanto āha –

[AI翻译] 听闻此言后，阿难长老询问了质多的往昔业行。于是导师为他解释道：

Ānanda, ayaṃ padumuttarassa bhagavato pādamūle katābhinīhāro kappasatasahassaṃ devamanussesu saṃsaritvā kassapabuddhakāle migaluddakakule nibbatto vuddhimanvāya ekadivasaṃ deve vassante migānaṃ māraṇattāya sattiṃ ādāya araññaṃ gantvā mige olokento ekasmiṃ akaṭapabbhāre sasīsaṃ pārupitvā ekaṃ bhikkhuṃ nisinnaṃ disvā “eko, ayyo, samaṇadhammaṃ karonto nisinno bhavissati, bhattamassa āharissāmī”ti vegena gehaṃ gantvā ekasmiṃ uddhane hiyyo, ābhatamaṃsaṃ, ekasmiṃ bhattaṃ pacāpetvā aññe piṇḍapātacārike bhikkhū disvā tesampi patte ādāya paññattāsane nisīdāpetvā bhikkhaṃ sampādetvā, “ayye, parivisathā”ti aññaṃ āṇāpetvā taṃ bhattaṃ puṭake pakkhipitvā ādāya gacchanto antarāmagge nānāpupphāni ocinitvā pattapuṭe katvā therassa nisinnaṭṭhānaṃ gantvā “mayhaṃ, bhante, saṅgahaṃ karothā”ti vatvā pattaṃ ādāya pūretvā therassa hatthe ṭhapetvā tehi pupphehi pūjaṃ katvā “yathā me ayaṃ rasapiṇḍapāto pupphapūjāya saddhiṃ cittaṃ tosesi, evaṃ nibbattanibbattaṭṭhāne paṇṇākārasahassāni ādāya āgantvā mayhaṃ cittaṃ tosentu, pañcavaṇṇakusumavassañca vassatū”ti patthanaṃ paṭṭhapesi. So yāvajīvaṃ kusalaṃ katvā devaloke nibbatti, nibbattaṭṭhāne jaṇṇukamattena odhinā dibbapupphavassaṃ vassi. Idānipissa jātadivase ceva idha ca āgatassa pupphavassavassanañca paṇṇākārābhihāro ca sattahi ratanehi sakaṭapūraṇañca tasseva kammassa nissandoti.

[AI翻译] 阿难，此人在莲花上佛（Padumuttara Buddha）足下发下誓愿，于十万劫中在天界和人间轮回。在迦叶佛时期，他出生在猎户家庭。长大后，有一天，天正下雨，他为了猎杀野兽，带着矛进入森林，寻找猎物时，在一个天然的岩洞里，看到一位比丘盖着头巾坐着。他心想：“这位尊者一定是在独自修行沙门法，我应该给他送些食物。”便飞快地跑回家，让家人在一个炉灶上煮昨天带回来的肉，在另一个炉灶上煮饭。他又看到其他正在托钵乞食的比丘，便接过他们的钵，请他们在铺好的座位上坐下，准备好食物，并吩咐另一个人：“尊者们，请分发食物。”然后他将煮好的饭装在叶包里带走，途中采摘了各种花朵放在叶筒里，来到长老坐的地方，说：“尊者，请接受我的供养。”接过长老的钵，装满食物递到长老手中，并用那些花作了供养，然后发愿：“正如这美味的食物和鲜花供养令我心生欢喜，愿我在未来生生世世，都有成千上万的礼物送来令我欢喜，并愿降下五色花雨。”他一生行善，命终后生于天界，在他出生的地方，降下了深及膝盖的天花雨。如今在他出生之日以及来到这里时所降下的花雨、收到的礼物以及七宝装满牛车，都是那往昔业力的果报。

Cittagahapativatthu cuddasamaṃ.

[AI翻译] 质多居士的故事第十四竟。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/5. Bālavagga 愚品 (Dhp 5, 60-75)”

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【经名】 5.15 Vanavāsitissasāmaṇeravatthu 提沙沙弥众人敬仰 (Dhp 5.15, 75)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

75.

Aññā hi lābhūpanisā, aññā nibbānagāminī;

Evametaṃ abhiññāya, bhikkhu buddhassa sāvako;

Sakkāraṃ nābhinandeyya, vivekamanubrūhaye.

Bālavaggo pañcamo niṭṭhito.

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七五 一种（方法）导向世间利益，另一种（方法）导向涅槃； 佛陀的弟子比丘， 应当这样了知， 不要沉迷于（世俗的）尊敬和供养， 应当培育（身心的）远离。

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赢得众人敬仰的沙弥

获得世间利益的方法

和证得涅槃的修行方法绝对不同，

佛陀的弟子应该明白这种道理，

不应该贪恋世间利益，

应该修习出离心（出离人群，远离贪爱，趣向涅槃）。 (偈 75)

提沙的父亲是舍卫城中名声显赫的人，也经常在家中供养舍利弗。所以，提沙很小的时候，就见过舍利弗很多次。七岁时，他就出家，在舍利弗的座下为沙弥。当他停留在祇树给孤独园时，很多亲朋好友都携带很多的礼物和供养品来探望他，他却觉得这些探视十分累人。所以，得到佛陀给他的观想题目后，他就到森林里的一处精舍去。在那里，如果有村民要供养他任何东西，他只说：“愿你幸福，早日解脱生命的苦痛！”然后，就继续精进禅修观想，也因此，三个月后，就证得圣果。

结夏安居结束后，舍利弗、大目犍连和长老比丘多人来探视他。村民也趁机请舍利弗说法，舍利弗予以婉拒，但指定提沙代为说法，村民则说：“提沙只会说：‘愿你幸福，早日解脱生命的苦痛！’”所以他们要求舍利弗另外派别人。但舍利弗坚持指定由提沙说法，提沙于是开始说法。

提沙说完法时，晨曦已经初起，舍利弗击掌赞叹提沙精彩的说法，村民也深受感动。提沙对佛法深入的了解让他们感到惊讶，他们因此庆幸提沙能住在他们村子里。有些人则对提沙不早些出来说法感到遗憾。

这时候，佛陀在给孤独园里，透过神通，明白村民不同的感受，就现身来化解村民的误解。佛陀到达村子的时候，村民正在准备供养的食物，村民就趁机供养佛陀。供养后，佛陀告诉村民：“各位都很幸运，提沙能住在你们村子里。也由于提沙在此的缘故，我、舍利弗、大目犍连、长老比丘和其他众多比丘才会在此与各位相见。”佛陀的这番话，使村民们明白他们是何其幸运，便不再浪费时间去回想提沙尚未说法前的往事。

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【Dhammapada-aṭṭhakathā 法句经义注】

15. Vanavāsītissasāmaṇeravatthu

Aññāhi lābhūpanisāti imaṃ dhammadesanaṃ satthā jetavane viharanto vanavāsikatissattheraṃ ārabbha kathesi. Desanā rājagahe samuṭṭhitā.

[AI翻译]

15. 住在森林的提沙沙弥的故事

“一种导向世间利益……”这句法句，是导师（佛陀）住在祇树给孤独园时，针对住在森林的提沙长老而宣说的。这个故事（的起因）发生在王舍城。

Sāriputtattherasa kira pitu vaṅgantabrāhmaṇassa sahāyako mahāsenabrāhmaṇo nāma rājagahe vasati. Sāriputtatthero ekadivasaṃ piṇḍāya caranto tasmiṃ anukampāya tassa gehadvāraṃ agamāsi. So pana parikkhīṇavibhavo daliddo. So “mama putto mayhaṃ gehadvāraṃ piṇḍāya carituṃ āgato bhavissati, ahañcamhi duggato, mayhaṃ duggatabhāvaṃ na jānāti maññe, natthi me koci deyyadhammo”ti therassa sammukhā bhavituṃ asakkonto nilīyi. Thero aparampi divasaṃ agamāsi, brāhmaṇo tatheva nilīyi. “Kiñcideva labhitvā dassāmī”ti cintentopi nālabhi. Athekadivasaṃ ekasmiṃ brāhmaṇavācake thūlasāṭakena saddhiṃ pāyasapātiṃ labhitvā ādāya gehaṃ gantvāva theraṃ anussari, “imaṃ piṇḍapātaṃ mayā therassa dātuṃ vaṭṭatī”ti. Theropi taṃ khaṇaṃ jhānaṃ samāpajjitvā samāpattito vuṭṭhāya taṃ brāhmaṇaṃ disvā “brāhmaṇo deyyadhammaṃ labhitvā mama āgamanaṃ paccāsīsati, mayā tattha gantuṃ vaṭṭatī”ti saṅghāṭiṃ pārupitvā pattaṃ ādāya tassa gehadvāre ṭhitameva attānaṃ dassesi.

[AI翻译]

据说，舍利弗长老父亲（名叫Vanganta婆罗门）的朋友，一位名叫摩诃斯那（Mahāsena）的婆罗门，住在王舍城。有一天，舍利弗长老外出托钵乞食，出于慈悲，来到了这位婆罗门的家门口。然而，这位婆罗门家道中落，十分贫困。他心想：“我的儿子（指舍利弗，视其如子）来我家门口乞食了，可我这么穷困，他大概不知道我的窘境吧，我实在没有任何可以布施的东西。”他不敢面对长老，便躲藏了起来。长老第二天又来了，婆罗门还是照样躲起来。他虽然想着“（等我）得到什么东西就（给他）吧”，但什么也没得到。后来有一天，在某个婆罗门聚会念诵的地方，他得到了一件粗布衣和一钵牛奶粥。他拿着这些回到家，立刻想起了长老，“这钵饭食我应该布施给长老”。恰在此时，长老入定后，从定中起来，（以神通）看到那位婆罗门，心想：“那位婆罗门得到了可以布施的东西，正在盼望我前去。我应该到那里去。”于是他披上僧伽梨衣，拿起钵，（以神通力）瞬间就出现在婆罗门的家门口。

Brāhmaṇo theraṃ disvāva cittaṃ pasīdi. Atha naṃ upasaṅkamitvā vanditvā paṭisanthāraṃ katvā antogehe nisīdāpetvā pāyasapātiṃ gahetvā therassa patte ākiri . Thero upaḍḍhaṃ sampaṭicchitvā hatthena pattaṃ pidahi. Atha naṃ brāhmaṇo āha – “bhante, ekapaṭivīsamattova ayaṃ pāyaso, paralokasaṅgahaṃ me karotha, mā idhalokasaṅgahaṃ, niravasesameva dātukāmomhī”ti sabbaṃ ākiri. Thero tattheva paribhuñji. Athassa bhattakiccapariyosāne tampi sāṭakaṃ datvā vanditvā evamāha – “bhante, ahampi tumhehi diṭṭhadhammameva pāpuṇeyyan”ti. Thero “evaṃ hotu brāhmaṇā”ti tassa anumodanaṃ katvā uṭṭhāyāsanā pakkamanto anupubbena cārikaṃ caranto jetavanaṃ agamāsi. “Duggatakāle dinnadānaṃ pana ativiya tosetī”ti brāhmaṇopi taṃ dānaṃ datvā pasannacitto somanassajāto there adhimattaṃ sinehamakāsi. So there sineheneva kālaṃ katvā sāvatthiyaṃ therassūpaṭṭhākakule paṭisandhiṃ gaṇhi . Taṃkhaṇeyeva panassa mātā “kucchiyaṃ me gabbho patiṭṭhito”ti ñatvā sāmikassa ārocesi. So tassā gabbhaparihāraṃ adāsi.

[AI翻译]

婆罗门一见到长老，内心立刻生起净信。于是他上前顶礼长老，问候之后，请长老到屋里坐下，然后拿起那钵牛奶粥，倒入长老的钵中。长老接受了一半后，用手盖住了钵。婆罗门对他说：“尊者，这牛奶粥只够一人份，请您为我做来世的福泽吧，不要（只顾）今世的利益，我想毫无保留地全部供养。”于是把剩下的全倒入了钵中。长老就在那里食用了。饭食完毕，婆罗门又把那件粗布衣也供养了，然后顶礼说道：“尊者，愿我也能证得您所亲证的法。”长老说：“婆罗门，愿你如愿。”为他随喜祝福后，从座位起身离去，一路游化，最后来到了祇树给孤独园。那位婆罗门因为在贫困之时做了布施，内心感到无比满足，法喜充满，对长老生起了极大的敬爱之心。由于这份对长老的敬爱，他去世后，投生在舍卫城长老的一位在家护持者的家庭里。就在他投生的那一刻，他的母亲知道自己怀孕了，便告诉了丈夫。丈夫便为她安排了安胎事宜。

Tassā accuṇhaatisītaatiambilādiparibhogaṃ vajjetvā sukhena gabbhaṃ parihariyamānāya evarūpo dohaḷo uppajji “aho vatāhaṃ sāriputtattherappamukhāni pañca bhikkhusatāni nimantetvā gehe nisīdāpetvā asambhinnakhīrapāyasaṃ datvā sayampi kāsāyavatthāni paridahitvā suvaṇṇasarakaṃ ādāya āsanapariyante nisīditvā ettakānaṃ bhikkhūnaṃ ucchiṭṭhapāyasaṃ paribhuñjeyyan”ti. Tassā kira so kāsāyavatthaparidahane dohaḷo kucchiyaṃ puttassa buddhasāsane pabbajjāya pubbanimittaṃ ahosi. Athassā ñātakā “dhammiko no dhītāya dohaḷo”ti sāriputtattheraṃ saṅghattheraṃ katvā pañcannaṃ bhikkhusatānaṃ asambhinnakhīrapāyasaṃ adaṃsu. Sāpi ekaṃ kāsāvaṃ nivāsetvā ekaṃ pārupitvā suvaṇṇasarakaṃ gahetvā āsanapariyante nisinnā ucchiṭṭhapāyasaṃ paribhuñji, dohaḷo paṭippassambhi. Tassā yāva gabbhavuṭṭhānā antarantarā katamaṅgalesupi, dasamāsaccayena puttaṃ vijātāya katamaṅgalesupi sāriputtattherappamukhānaṃ pañcannaṃ bhikkhusatānaṃ appodakamadhupāyasameva adaṃsu. Pubbe kiresa dārakena brāhmaṇakāle dinnapāyasassa nissando.

[AI翻译]

她避免食用过热、过冷、过酸等食物，安心养胎。期间，她生起一种奇特的渴望：“啊，要是我能邀请以舍利弗长老为首的五百位比丘，请他们在家中就座，供养他们纯净不掺水的牛奶粥，并且自己也穿上袈裟色的衣服，拿着金碗，坐在座位旁边，食用这么多比丘吃剩的牛奶粥，那该多好啊！”据说，她这种想穿袈裟色衣服的渴望，正是腹中儿子将来会在佛陀教法中出家的预兆。她的亲戚们认为：“我们女儿的这种渴望是符合正法的。”于是便以舍利弗长老为僧团上座，供养了五百位比丘纯净不掺水的牛奶粥。她自己也穿上一件袈裟色的下衣，披上一件袈裟色的上衣，拿着金碗，坐在座位旁边食用了比丘们吃剩的牛奶粥，她的渴望于是平息了。从那时起，直到胎儿出生期间的各种庆祝仪式，以及十月怀胎后生下儿子时的庆祝仪式，他们家都只供养以舍利弗长老为首的五百位比丘不掺水的蜂蜜牛奶粥。据说，这正是那孩子在前世身为婆罗门时所布施的牛奶粥的果报。

Jātamaṅgaladivase pana taṃ dārakaṃ pātova nhāpetvā maṇḍetvā sirisayane satasahassagghanikassa kambalassa upari nipajjāpesuṃ. So tattha nipannakova theraṃ oloketvā “ayaṃ me pubbācariyo, mayā theraṃ nissāya ayaṃ sampatti laddhā, mayā imassa ekaṃ pariccāgaṃ kātuṃ vaṭṭatī”ti sikkhāpadagahaṇatthāya ānīyamāno taṃ kambalaṃ cūḷaṅguliyā veṭhetvā aggahesi. Athassa “aṅguliyaṃ kambalo laggo”ti te taṃ harituṃ ārabhiṃsu. So parodi. Ñātakā “apetha, mā dārakaṃ rodāpethā”ti kambaleneva saddhiṃ ānayiṃsu. So theraṃ vandanakāle kambalato aṅguliṃ apakaḍḍhitvā kambalaṃ therassa pādamūle pātesi. Ñātakā “daharakumārena ajānitvā katan”ti avatvā “puttena no dinnaṃ, pariccattameva hotu, bhante”ti vatvā, “bhante, satasahassagghanikena kambalena pūjākārakassa tumhākaṃ dāsassa sikkhāpadāni dethā”ti āhaṃsu. “Ko nāmo ayaṃ dārako”ti? “Bhante, ayyena samānanāmako , tisso nāmesa bhavissatī”ti. Thero kira gihikāle upatissamāṇavo nāma ahosi. Mātāpissa cintesi – “na mayā puttassa ajjhāsayo bhinditabbo”ti. Evaṃ dārakassa nāmakaraṇamaṅgalaṃ katvā puna tassa āhāraparibhogamaṅgalepi puna tassa kaṇṇavijjhanamaṅgalepi dussagahaṇamaṅgalepi cūḷākappanamaṅgalepi sāriputtattherappamukhānaṃ pañcannaṃ bhikkhusatānaṃ appodakamadhupāyasameva adaṃsu.

[AI翻译]

在为孩子举行的出生庆祝仪式那天，人们一大早就给孩子沐浴、装饰，让他躺在吉祥的床上，铺着价值十万钱的毯子。孩子躺在那里，看着长老（舍利弗），心想：“这是我过去的老师，我依靠长老才得到这份福报，我应该为他做一次布施。”当人们抱他去（长老处）领受祝福（或指皈依受戒）时，他用小指勾住了那条毯子，紧紧抓住。于是人们说：“毯子勾住手指了。”便开始想把毯子拿开。孩子却哭了起来。亲戚们说：“算了，别惹孩子哭。”就连同毯子一起抱了过去。当向长老顶礼时，孩子松开手指，把毯子扔在了长老的脚边。亲戚们没有说：“这是小孩子不懂事做的”，而是说：“尊者，这是我们儿子布施的，就让它成为布施吧。”又说：“尊者，请为用价值十万钱的毯子做供养的、您的仆人（指孩子）传授祝福（或指学处）吧。”（有人问：）“这孩子叫什么名字？”“尊者，他和尊者（舍利弗在家时的名字）同名，就叫提沙（Tissa）吧。”（因为）长老在家时名叫优波提沙（Upatissa）。孩子的母亲心想：“我不应该违逆儿子的心意。”就这样，为孩子举行了命名仪式。之后，在孩子开始进食的仪式、穿耳孔的仪式、开始穿衣的仪式、剃胎发的仪式上，他们家都只供养以舍利弗长老为首的五百位比丘不掺水的蜂蜜牛奶粥。

Dārako vuddhimanvāya sattavassikakāle mātaraṃ āha – “amma, therassa santike pabbajissāmī”ti. “Sādhu, tāta, pubbevāhaṃ ‘na mayā puttassa ajjhāsayo bhinditabbo’ti manaṃ akāsiṃ, pabbaja, puttā”ti theraṃ nimantāpetvā tassa āgatassa bhikkhañca datvā, “bhante, tumhākaṃ dāso ‘pabbajissāmī’ti vadati, imaṃ ādāya sāyaṃ vihāraṃ āgamissāmā”ti theraṃ uyyojetvā sāyanhasamaye mahantena sakkārasammānena puttaṃ ādāya vihāraṃ gantvā therassa niyyādesi. Thero tena saddhiṃ kathesi – “tissa, pabbajjā nāma dukkarā, uṇhena atthe sati sītaṃ labhati, sītena atthe sati uṇhaṃ labhati, pabbajitā kicchena jīvanti, tvañca sukhedhito”ti. “Bhante, ahaṃ tumhehi vuttaniyāmeneva sabbaṃ kātuṃ sakkhissāmī”ti. Thero “sādhū”ti vatvā tassa paṭikūlamanasikāravasena tacapañcakakammaṭṭhānaṃ ācikkhitvā taṃ pabbājesi. Sakalampi hi dvattiṃsākāraṃ kathetuṃ vaṭṭatiyeva. Sabbaṃ kathetuṃ asakkontena pana tacapañcakakammaṭṭhānaṃ kathetabbameva. Idañhi kammaṭṭhānaṃ sabbabuddhānaṃ avijahitameva. Kesādīsu ekekakoṭṭhāsesu arahattaṃ pattānaṃ bhikkhūnampi bhikkhunīnampi upāsakānampi upāsikānampi paricchedo natthi. Abyattā bhikkhū pana pabbajentā arahattassūpanissayaṃ nāsenti. Tasmā thero kammaṭṭhānaṃ ācikkhitvā pabbājetvā dasasu sīlesu patiṭṭhāpesi.

[AI翻译]

孩子渐渐长大，到了七岁的时候，他对母亲说：“妈妈，我想去长老那里出家。”母亲说：“好啊，孩子。我早就想过‘不应该违逆儿子的心意’，去出家吧，孩子。”于是派人去邀请长老，等长老来了，供养了饭食，然后对长老说：“尊者，您的仆人说‘他想出家’，我们带着他晚上到寺院去。”送走长老后，傍晚时分，父母以隆重的礼敬仪式，带着儿子来到寺院，把他交给了长老。长老对他说：“提沙，出家这件事是很艰苦的。需要热的时候得到的是冷，需要冷的时候得到的是热。出家人生活很困难，而你是在优裕环境中长大的。”（提沙回答：）“尊者，我能够做到您所说的一切规矩。”长老说：“很好。”然后以（身）不净观的方式，教导了他“皮五种”（发毛爪齿皮）的禅修业处，为他剃度出家。其实，教导完整的（身）三十二分也是可以的。但如果不能全部教导，至少应该教导“皮五种”业处。因为这个业处是所有佛陀都没有舍弃的。仅仅通过观修头发等其中一个部分而证得阿罗汉果的比丘、比丘尼、优婆塞、优婆夷，其数量是无法计算的。然而，不明智的比丘在为人剃度时，（若不教授业处）就会毁掉（对方）证得阿罗汉的因缘。因此，长老（舍利弗）教导了业处，为他剃度，并使他安住于（沙弥）十戒中。

Mātāpitaro puttassa pabbajitasakkāraṃ karontā sattāhaṃ vihāreyeva buddhappamukhassa bhikkhusaṅghassa appodakamadhupāyasameva adaṃsu. Bhikkhūpi “nibaddhaṃ appodakamadhupāyasaṃ paribhuñjituṃ na sakkomā”ti ujjhāyiṃsu. Tassapi mātāpitaro sattame divase sāyaṃ gehaṃ agamaṃsu. Sāmaṇero aṭṭhame divase bhikkhūhi saddhiṃ piṇḍāya pāvisi. Sāvatthivāsino “sāmaṇero kira ajja piṇḍāya pavisissati, sakkāramassa karissāmā”ti pañcahi sāṭakasatehi cumbaṭakāni katvā pañca piṇḍapātasatāni sajjetvā ādāya paṭipathe ṭhatvā adaṃsu, punadivase vihārassa upavanaṃ āgantvā adaṃsu. Evaṃ sāmaṇero dvīheva divasehi sāṭakasahassehi saddhiṃ piṇḍapātasahassaṃ labhitvā bhikkhusaṅghassa dāpesi. Brāhmaṇakāle dinnathūlasāṭakassa kiresa nissando. Athassa bhikkhū “piṇḍapātadāyakatisso”ti nāmaṃ kariṃsu.

[AI翻译]

孩子的父母为了庆祝儿子出家，连续七天在寺院里供养以佛陀为首的比丘僧团不掺水的蜂蜜牛奶粥。比丘们抱怨说：“我们实在受不了总是吃不掺水的蜂蜜牛奶粥。”第七天傍晚，孩子的父母回家去了。第八天，沙弥（提沙）和比丘们一起进城托钵。舍卫城的居民听说：“那位沙弥今天好像要进城托钵，我们来供养他吧。”于是用五百块布做了（顶在头上以便运送物品的）垫圈，准备了五百份食物，拿着站在路边供养他。第二天，他们又来到寺院附近的园林里供养。就这样，沙弥在两天之内就得到了一千件衣物和一千份食物，他把这些都分给了比丘僧团。据说，这正是他前世身为婆罗门时布施那件粗布衣的果报。于是，比丘们给他取了个外号，叫“供养食物的提沙”（Piṇḍapātadāyaka-Tissa）。

Punekadivasaṃ sāmaṇero sītakāle vihāracārikaṃ caranto bhikkhū tattha tattha aggisālādīsu visibbente disvā āha – “kiṃ, bhante, visibbentā nisinnātthā”ti? “Sītaṃ no pīḷeti sāmaṇero”ti. “Bhante, sītakāle nāma kambalaṃ pārupituṃ vaṭṭati. So hi sītaṃ paṭibāhituṃ samattho”ti. Sāmaṇera “tvaṃ mahāpuñño kambalaṃ labheyyāsi, amhākaṃ kuto kambalo”ti. “Tena hi, bhante, kambalatthikā mayā saddhiṃ āgacchantū”ti sakalavihāre ārocāpesi. Atha bhikkhū “sāmaṇerena saddhiṃ gantvā kambalaṃ āharissāmā”ti sattavassikasāmaṇeraṃ nissāya sahassamattā bhikkhū nikkhamiṃsu. So “ettakānaṃ bhikkhūnaṃ kuto kambalaṃ labhissāmī”ti cittampi anuppādetvā te ādāya nagarābhimukho pāyāsi. Sudinnassa hi dānassa evarūpo ānubhāvo hoti. So bahinagareyeva gharapaṭipāṭiyā caranto pañca kambalasatāni labhitvā antonagaraṃ pāvisi. Manussā ito cito ca kambale āharanti.

[AI翻译]

又有一天，在寒冷的时候，沙弥在寺院里巡行，看到比丘们在各处的火房等地烤火取暖，便问道：“尊者们，为什么坐着烤火呢？”（比丘们回答：）“沙弥，我们被寒冷所困扰。”（沙弥说：）“尊者，天冷的时候应该披毯子。毯子能够抵御寒冷。”（比丘们说：）“沙弥，你福报大，（或许）能得到毯子，我们哪来的毯子呢？”（沙弥说：）“那么，尊者们，需要毯子的请跟我来。”他在整个寺院里宣告。于是，大约一千名比丘心想：“跟着沙弥去，（或许）能得到毯子。”他们依靠着这位七岁的沙弥出发了。沙弥一点也没有想：“这么多比丘，我从哪里能得到毯子呢？”他就带着他们朝城里走去。善妙布施的力量就是如此不可思议。他在城外挨家挨户乞求，就得到了五百条毯子，然后进入了城内。人们从四面八方拿来毯子（供养）。

Eko pana puriso āpaṇadvārena āgacchanto pañca kambalasatāni pasāretvā nisinnaṃ ekaṃ āpaṇikaṃ disvā āha – “ambho, eko sāmaṇero kambale saṃharanto āgacchati, tava kambale paṭicchādehī”ti? “Kiṃ pana so dinnake gaṇhāti, udāhu adinnake”ti? “Dinnake gaṇhātī”ti . “Evaṃ sante sace icchāmi, dassāmi, no ce, na dassāmi, gaccha tvan”ti uyyojesi. Maccharino hi andhabālā evarūpesu dānaṃ dadamānesu maccharāyitvā asadisadānaṃ disvā maccharāyanto kāḷo (dha. pa. 177) viya niraye nibbattanti. Āpaṇiko cintesi – “ayaṃ puriso attano dhammatāya āgacchamāno ‘tava kambale paṭicchādehī’ti maṃ āha. ‘Sacepi so dinnakaṃ gaṇhā’ti, ahaṃ pana ‘mama santakaṃ sace icchāmi, dassāmi, no ce, na dassāmī’ti avacaṃ, diṭṭhakaṃ pana adentassa lajjā uppajjati, attano santakaṃ paṭicchādentassa doso natthi, imesu pañcakambalasatesu dve kambalāni satasahassagghanikāni, imāneva paṭicchādetuṃ vaṭṭatī”ti. Dvepi kambale dasāya dasaṃ sambandhitvā tesaṃ antare pakkhipitvā paṭicchādesi. Sāmaṇeropi bhikkhusahassena saddhiṃ taṃ padesaṃ pāpuṇi. Āpaṇikassa sāmaṇeraṃ disvāva puttasineho uppajji, sakalasarīraṃ sinehena paripuṇṇaṃ ahosi. So cintesi – “tiṭṭhatu kambalāni, imaṃ disvā hadayamaṃsampi dātuṃ yuttan”ti. Te dvepi kambale nīharitvā sāmaṇerassa pādamūle ṭhapetvā vanditvā, “bhante, tayā diṭṭhadhammassa bhāgī assan”ti avaca. Sopissa “evaṃ hotū”ti anumodanaṃ akāsi.

[AI翻译]

然而，有个人从市场门口走来，看到一个商人铺开了五百条毯子坐在那里，便对他说：“喂，有个沙弥正在收集毯子走过来，你快把你的毯子藏起来吧！”（商人问：）“他是拿别人给的，还是拿别人没给的？”（那人答：）“拿别人给的。”（商人说：）“既然这样，如果我愿意，就给他；如果不愿意，就不给他。你走吧。”他打发走了那个人。吝啬的愚人啊，看到别人做这样（殊胜）的布施时心生嫉妒，就像（法句经177偈中提到的）迦罗一样，会堕入地狱。那个商人心里想：“这个人自己走过来，出于好心对我说‘把你的毯子藏起来’。（虽然沙弥只拿别人给的），但我刚才说了‘我的东西，我想给就给，不想给就不给’，可是看到（沙弥）却不给，会感到羞愧。把自己的东西藏起来也没什么错。在这五百条毯子中，有两条价值十万钱，把这两条藏起来就好了。”他把这两条毯子（折叠起来），十条十条地捆在一起，藏在中间。沙弥也和一千名比丘一起来到了那个地方。商人一见到沙弥，心中立刻生起了如同对儿子般的慈爱，全身充满了慈爱之情。他心想：“毯子算什么，见到他，就算（要我）献出心头肉也值得啊！”于是他拿出那两条（藏起来的）毯子，放在沙弥的脚边，顶礼后说：“尊者，愿我能分享您所亲证的法！”沙弥也为他随喜祝福：“愿你如愿！”

Sāmaṇero antonagarepi pañca kambalasatāni labhi. Evaṃ ekadivasaṃyeva kambalasahassaṃ labhitvā bhikkhusahassassa adāsi. Athassa kambaladāyakatissattheroti nāmaṃ kariṃsu. Evaṃ nāmakaraṇadivase dinnakambalo sattavassikakāle kambalasahassabhāvaṃ pāpuṇi. Buddhasāsanañhi ṭhapetvā natthaññaṃ taṃ ṭhānaṃ, yattha appaṃ dinnaṃ bahuṃ hoti, bahuṃ dinnaṃ bahutaraṃ. Tenāha bhagavā –

“Tathārūpoyaṃ, bhikkhave, bhikkhusaṅgho, yathārūpe bhikkhusaṅghe appaṃ dinnaṃ bahuṃ hoti, bahuṃ dinnaṃ bahutaran”ti (ma. ni. 3.146) –

Evaṃ sāmaṇero ekakambalassa nissandena sattavassikova kambalasahassaṃ labhi. Tassa jetavane viharantassa abhikkhaṇaṃ ñātidāyakā santikaṃ āgantvā kathāsallāpaṃ karonti. So cintesi – “mayā idha vasantena ñātidāyakesu āgantvā kathentesu akathetumpi na sakkā, etehi saddhiṃ kathāpapañcena attano patiṭṭhaṃ kātuṃ na sakkā, yaṃnūnāhaṃ satthu santike kammaṭṭhānaṃ uggaṇhitvā araññaṃ paviseyyan”ti. So satthāraṃ upasaṅkamitvā vanditvā yāva arahattā kammaṭṭhānaṃ kathāpetvā upajjhāyaṃ vanditvā pattacīvaramādāya vihārā nikkhamitvā “sace āsannaṭṭhāne vasissāmi, ñātakā maṃ pakkosissantī”ti vīsati yojanasataṃ maggaṃ agamāsi. Athekena gāmadvārena gacchanto ekaṃ mahallakapurisaṃ disvā pucchi – “kiṃ nu kho, mahāupāsaka , imasmiṃ padese vasantānaṃ āraññakavihāro atthī”ti? “Atthi, bhante”ti. “Tena hi me maggaṃ ācikkhāhī”ti. Mahallakaupāsakassa pana taṃ disvāva puttasineho udapādi. Athassa tattheva ṭhito anācikkhitvā “ehi, bhante, ācikkhissāmi te”ti gahetvā agamāsi. Sāmaṇero tena saddhiṃ gacchanto antarāmagge nānāpupphaphalapaṭimaṇḍite rukkhapabbatapadese disvā “ayaṃ, upāsaka, kiṃ padeso nāma, ayaṃ upāsaka kiṃ padeso nāmā”ti pucchi. Sopissa tesaṃ nāmāni ācikkhanto āraññakavihāraṃ patvā “idaṃ, bhante, phāsukaṭṭhānaṃ, idheva vasāhī”ti vatvā, “bhante, ko nāmo tvan”ti nāmaṃ pucchitvā “ahaṃ vanavāsītisso nāma upāsakā”ti vutte, “sve amhākaṃ gāme bhikkhāya carituṃ vaṭṭatī”ti vatvā nivattitvā antogāmameva gato. “Vanavāsītisso nāma vihāraṃ āgato, tassa yāgubhattādīni paṭiyādethā”ti manussānaṃ ārocesi.

[AI翻译]

沙弥在城内也得到了五百条毯子。就这样，一天之内就得到了一千条毯子，并分给了一千位比丘。于是，人们又给他取了个外号，叫“供养毯子的提沙长老”（Kambaladāyaka-Tissa Thera）。就这样，在命名仪式那天布施的一条毯子，到了他七岁时，变成了（能感召）一千条毯子的福报。确实，除了佛陀的教法之外，再没有其他地方，少量的布施能获得巨大的回报，大量的布施能获得更巨大的回报。因此，世尊说：

“诸比丘，比丘僧团就是这样的（福田），在这样的比丘僧团中，少量的布施能得大果报，大量的布施能得更大的果报。”（中部尼柯耶 3.146）

就这样，沙弥因为一条毯子的果报，在七岁时就得到了一千条毯子。当他住在祇树给孤独园时，亲戚和施主们经常来找他谈话。他心想：“我住在这里，亲戚施主们来了，不能不跟他们说话。跟他们这样闲聊下去，我无法安住于（修行）根本。我不如到导师（佛陀）那里学习禅修业处，然后进入森林。”于是，他去拜见导师，顶礼后，请求导师教导了直至证悟阿罗汉的禅修业处。然后他顶礼了自己的戒师（舍利弗），拿上衣钵，离开了寺院。他心想：“如果住在近处，亲戚们会来叫我回去。”于是走了一百二十由旬（约1800公里）的路。当他经过一个村口时，看见一位老年男子，便问道：“大优婆塞，请问这个地方有适合居住的森林道场吗？”“有的，尊者。”“那么请为我指路吧。”那位老年优婆塞一见到他，心中就生起了如同对儿子般的慈爱。他没有站在原地指路，而是说：“来，尊者，我带您去。”然后带着他走了。沙弥跟着他走，在路上看到各种鲜花果实点缀的树林山地，便问道：“优婆塞，这个地方叫什么名字？那个地方叫什么名字？”优婆塞一边告诉他地名，一边带他到了森林道场，说：“尊者，这里是安稳舒适的地方，您就在这里住下吧。”然后问他的名字：“尊者，您叫什么名字？”（沙弥答：）“优婆塞，我叫林住者提沙（Vanavāsī-Tissa）。”（优婆塞说：）“明天请到我们村里来托钵。”说完便返回村里去了。他告诉村民：“有位名叫林住者提沙的（比丘）来到寺院了，大家为他准备粥饭等食物吧。”

Sāmaṇero paṭhamameva tisso nāma hutvā tato piṇḍapātadāyakatisso kambaladāyakatisso vanavāsītissoti tīṇi nāmāni labhitvā sattavassabbhantare cattāri nāmāni labhi. So punadivase pātova taṃ gāmaṃ piṇḍāya pāvisi. Manussā bhikkhaṃ datvā vandiṃsu. Sāmaṇero “sukhitā hotha, dukkhā muccathā”ti āha. Ekamanussopi tassa bhikkhaṃ datvā puna gehaṃ gantuṃ nāsakkhi, sabbeva olokentā aṭṭhaṃsu. Sopi attano yāpanamattameva gaṇhi. Sakalagāmavāsino tassa pādamūle urena nipajjitvā, “bhante, tumhesu imaṃ temāsaṃ idha vasantesu mayaṃ tīṇi saraṇāni gahetvā pañcasu sīlesu patiṭṭhāya māsassa aṭṭha uposathakammāni upavasissāma, idha vasanatthāya no paṭiññaṃ dethā”ti. So upakāraṃ sallakkhetvā tesaṃ paṭiññaṃ datvā nibaddhaṃ tattheva piṇḍapātacāraṃ cari. Vanditavanditakkhaṇe ca “sukhitā hotha, dukkhā muccathā”ti padadvayameva kathetvā pakkāmi. So tatthevapaṭhamamāsañca dutiyamāsañca vītināmetvā tatiyamāse gacchante saha paṭisambhidāhi arahattaṃ pāpuṇi.

[AI翻译]

沙弥最初名叫提沙，后来又得到了“供养食物的提沙”、“供养毯子的提沙”、“林住者提沙”这三个外号，在七岁之内就有了四个名字。第二天早上，他进入那个村子托钵。人们供养了食物并顶礼他。沙弥说：“愿你们安乐，愿你们解脱痛苦。”没有一个人在供养他食物后能马上回家，所有人都站在那里看着他。他也只取了足够自己维生的食物。全村的居民都趴伏在他的脚边，以胸贴地（表示极度恭敬），说：“尊者，如果您能在这个雨安居的三个月里住在这里，我们将皈依三宝，受持五戒，并且每个月受持八天的斋戒。请您答应我们住在这里吧。”他考虑到（这对村民有）利益，便答应了他们，并固定在那里托钵。每次人们顶礼时，他也只是说“愿你们安乐，愿你们解脱痛苦”这两句话，然后就离开了。他就这样在那里度过了第一个月和第二个月，在第三个月快结束时，证得了阿罗汉果，同时获得了四无碍解。

Athassa pavāretvā vuṭṭhavassakāle upajjhāyo satthāraṃ upasaṅkamitvā vanditvā āha – “ahaṃ, bhante, tissasāmaṇerassa santikaṃ gacchāmī”ti. “Gaccha, sāriputtā”ti. So attano parivāre pañcasate bhikkhū ādāya pakkanto, “āvuso moggallāna, ahaṃ tissasāmaṇerassa santikaṃ gacchāmī”ti āha. Mahāmoggallānatthero “ahampi, āvuso, gacchāmī”ti pañcahi bhikkhusatehi saddhiṃ nikkhami. Etenupāyena mahākassapatthero anuruddhatthero upālitthero puṇṇattheroti sabbe mahāsāvakā pañcahi pañcahi bhikkhusatehi saddhiṃ nikkhamiṃsu. Sabbepi mahāsāvakānaṃ parivārā cattālīsa bhikkhusahassāni ahesuṃ. Te vīsatiyojanasataṃ maggaṃ gantvā gocaragāmaṃ sampattā. Sāmaṇerassa nibaddhūpaṭṭhāko upāsako dvāreyeva disvā paccuggantvā vandi.

[AI翻译]

在他（雨安居）自恣、解夏之后，他的戒师（舍利弗）去拜见导师（佛陀），顶礼后说：“世尊，我想去提沙沙弥那里。”（佛陀说：）“去吧，舍利弗。”于是他带领自己的五百名随从比丘出发了。（途中）他对目犍连尊者说：“道友目犍连，我要去提沙沙弥那里。”大目犍连长老说：“道友，我也去。”便和五百名比丘一起出发了。同样地，大迦叶长老、阿那律长老、优波离长老、富楼那长老等所有的大弟子，都各自带领五百名比丘出发了。所有大弟子的随从加起来共有四万名比丘。他们走了一百二十由旬的路程，到达了（提沙沙弥）托钵乞食的村庄。那位长期护持沙弥的优婆塞在村口就看见了他们，上前迎接并顶礼。

Atha naṃ sāriputtatthero pucchi – “atthi nu kho, upāsaka, imasmiṃ padese āraññakavihāro”ti? “Atthi, bhante”ti. “Sabhikkhuko, abhikkhuko”ti? “Sabhikkhuko, bhante”ti. “Ko nāmo tattha vasatī”ti? “Vanavāsītisso, bhante”ti. “Tena hi maggaṃ no ācikkhā”ti. “Ke tumhe, bhante”ti? “Mayaṃ sāmaṇerassa santikaṃ āgatā”ti. Upāsako oloketvā dhammasenāpatiṃ ādiṃ katvā sabbepi mahāsāvake sañjānitvā nirantaraṃ pītiyā phuṭṭhasarīro hutvā “tiṭṭhatha tāva, bhante”ti vegena gāmaṃ pavisitvā “ete, ayyā, sāriputtattheraṃ ādiṃ katvā asīti mahāsāvakā attano attano parivārehi saddhiṃ sāmaṇerassa santikaṃ āgatā, mañcapīṭhapaccattharaṇadīpatelādīni gahetvā vegena nikkhamathā”ti ugghosesi. Manussā “tāvadeva mañcādīni gahetvā therānaṃ padānupadikā hutvā therehi saddhiṃyeva vihāraṃ pavisiṃsu. Sāmaṇero bhikkhusaṅghaṃ sañjānitvā katipayānaṃ mahātherānaṃ pattacīvarāni paṭiggahetvā vattamakāsi. Tassa therānaṃ vasanaṭṭhānaṃ saṃvidahantassa pattacīvaraṃ paṭisāmentasseva andhakāro jātā”ti. Sāriputtatthero upāsake āha – “gacchatha, upāsakā, tumhākaṃ andhakāro jāto”ti. “Bhante, ajja dhammassavanadivaso, na mayaṃ gamissāma, dhammaṃ suṇissāma, ito pubbe dhammassavanampi natthī”ti. “Tena hi, sāmaṇera, dīpaṃ jāletvā dhammassavanassa kālaṃ ghosehī”ti. So tathā akāsi. Atha naṃ thero āha – “tissa tava upaṭṭhākā ‘dhammaṃ sotukāmāmhā’ti vadanti , kathehi tesaṃ dhamman”ti. Upāsakā ekappahāreneva uṭṭhāya, “bhante, amhākaṃ ayyo ‘sukhitā hotha, dukkhā muccathā’ti imāni dve padāni ṭhapetvā aññaṃ dhammakathaṃ na jānāti , amhākaṃ aññaṃ dhammakathikaṃ dethā”ti vadiṃsu. “Sāmaṇero pana arahattaṃ patvāpi neva tesaṃ dhammakathaṃ kathesī”ti.

[AI翻译]

于是舍利弗长老问他：“优婆塞，这个地方有森林道场吗？”“有的，尊者。”“有比丘住吗？还是没有？”“有比丘住，尊者。”“住在那里的是谁？”“是林住者提沙，尊者。”“那么请为我们指路吧。”（优婆塞问：）“尊者们，你们是谁？”（舍利弗答：）“我们是来找沙弥的。”优婆塞仔细一看，认出了以法将（舍利弗）为首的所有大弟子，顿时全身充满持续不断的喜悦，说道：“尊者们，请稍等。”便飞快地跑进村里，大声宣布：“诸位长老！以舍利弗长老为首的八十大弟子，各自带着随从，来找沙弥了！大家快拿着床、座具、铺垫、灯、油等东西，赶快出来！”人们立刻拿着床等物品，跟在长老们后面，和长老们一起进入了寺院。沙弥认出了比丘僧团，接过几位大长老的衣钵，履行了（迎接的）义务。就在他为长老们安排住处、收拾衣钵的时候，天黑了下来。舍利弗长老对优婆塞们说：“优婆塞们，你们（该回去了），天黑了。”（他们答：）“尊者，今天是听法的日子，我们不回去，要听法。以前从没听过（他）说法。”（舍利弗对沙弥说：）“既然如此，沙弥，点上灯，宣布听法的时间吧。”沙弥照做了。然后长老（舍利弗）对他说：“提沙，你的护持者们说‘我们想听法’，你为他们说法吧。”优婆塞们立刻一起站起来说：“尊者，我们的师父除了‘愿你们安乐，愿你们解脱痛苦’这两句话之外，不知道其他的佛法开示，请给我们派一位其他的说法者吧。”（他们不知道）沙弥其实已经证得阿罗汉果，只是没有对他们说过法而已。

Tadā pana naṃ upajjhāyo, “sāmaṇera, kathaṃ pana sukhitā honti, ‘kathaṃ pana dukkhā muccantī’ti imesaṃ no dvinnaṃ padānaṃ atthaṃ kathehī”ti āha. So “sādhu, bhante”ti cittabījaniṃ gahetvā dhammāsanaṃ āruyha pañcahi nikāyehi atthañca kāraṇañca ākaḍḍhitvā ghanavassaṃ vassanto cātuddīpakamahāmegho viya khandhadhātuāyatanabodhipakkhiyadhamme vibhajanto arahattakūṭena dhammakathaṃ kathetvā, “bhante, evaṃ arahattappattassa sukhaṃ hoti, arahattaṃ pattoyeva dukkhā muccati, sesajanā jātidukkhādīhi ceva nirayadukkhādīhi ca na parimuccantī”ti āha. “Sādhu, sāmaṇera, sukathito te paṭibhāṇo, idāni sarabhaññaṃ bhaṇāhī”ti. So sarabhaññampi bhaṇi. Aruṇe uggacchante sāmaṇerassa upaṭṭhākamanussā dve bhāgā ahesuṃ. Ekacce “na vata no ito pubbe evarūpo kakkhaḷo diṭṭhapubbo. Kathañhi nāma evarūpaṃ dhammakathaṃ jānanto ettakaṃ kālaṃ mātāpituṭṭhāne ṭhatvā upaṭṭhahantānaṃ manussānaṃ ekampi dhammapadaṃ na kathesī”ti kujjhiṃsu. Ekacce “lābhā vata no, ye mayaṃ evarūpaṃ bhadantaṃ guṇaṃ vā aguṇaṃ vā ajānantāpi upaṭṭhahimha , idāni ca panassa santike dhammaṃ sotuṃ labhimhā”ti tussiṃsu.

[AI翻译]

那时，他的戒师（舍利弗）对他说：“沙弥，那么，‘如何才能安乐？’‘如何才能解脱痛苦？’请为我们解释这两句话的含义吧。”他说：“好的，尊者。”便拿起（象征说法的）精美扇子，登上法座，引用五部尼柯耶的经文，阐述义理和原因，如同遍覆四大部洲的大云降下滂沱大雨一般，分析讲解蕴、处、界、菩提分法等，最后以阿罗汉果作为结语，说道：“尊者，像这样证得阿罗汉果才能获得安乐，只有证得阿罗汉果才能解脱痛苦，其余的人则无法从生老病死等痛苦以及地狱等痛苦中解脱出来。”（舍利弗说：）“善哉，沙弥！你的辩才善巧，解说得很好。现在请诵经吧。”他也诵了经。黎明升起时，沙弥的护持者们分成了两派。一些人生气地说：“我们以前从未见过如此冷漠无情的人！他明明懂得这样（高深）的佛法，这么长时间以来，我们像父母一样地侍奉他，他却连一句法偈都不肯对我们说！”另一些人则欢喜地说：“我们真有福报啊！我们侍奉了这样一位贤者，虽然（之前）并不知道他的功德（深浅），但现在却能在他座下听闻佛法了！”

Sammāsambuddhopi taṃ divasaṃ paccūsasamaye lokaṃ volokento vanavāsītissassa upaṭṭhāke attano ñāṇajālassa anto paviṭṭhe disvā “kiṃ nu kho bhavissatī”ti āvajjento imamatthaṃ upadhāresi “vanavāsītissasāmaṇerassa upaṭṭhākā ekacce tuṭṭhā, ekacce kuddhā, mayhaṃ puttassa pana sāmaṇerassa kuddhā nirayabhāgino bhavissanti, gantabbameva tattha mayā, mayi gate sabbepi te sāmaṇere mettacittaṃ katvā dukkhā muccissantī”ti. Tepi manussā bhikkhusaṅghaṃ nimantetvā gāmaṃ gantvā maṇḍapaṃ kāretvā yāgubhattādīni sampādetvā āsanāni paññāpetvā saṅghassa āgamanamaggaṃ olokentā nisīdiṃsu. Bhikkhūpi sarīrapaṭijagganaṃ katvā bhikkhācāravelāya gāmaṃ piṇḍāya pavisantā sāmaṇeraṃ pucchiṃsu – “kiṃ, tissa, tvaṃ amhehi saddhiṃ gamissasi, udāhu pacchā”ti? “Mama gamanavelāyameva gamissāmi, gacchatha tumhe, bhante”ti. Bhikkhū pattacīvaramādāya pavisiṃsu.

[AI翻译]

正等正觉的佛陀也在那天黎明时分观察世间，看到林住者提沙的护持者们进入了自己的智慧之网，便思惟：“将会发生什么事呢？”他观察后明白了这件事：“林住者提沙沙弥的护持者们，一些人欢喜，一些人生气。那些对我儿子沙弥生气的人，将会堕入地狱。我必须到那里去。我去了之后，他们所有人都会对沙弥生起慈心，从而解脱痛苦。”那些村民们邀请了比丘僧团后，回到村里，搭起了帐篷，准备了粥饭等食物，铺设了座位，然后坐着等候僧团的到来。比丘们也整理好身体（洗漱等），在托钵乞食的时间，准备进村托钵时，问沙弥：“提沙，你是跟我们一起去，还是稍后去？”（沙弥答：）“我会在我该去的时候去，尊者们请先去吧。”比丘们便拿着衣钵进村了。

Satthā jetavanasmiṃyeva cīvaraṃ pārupitvā pattamādāya ekacittakkhaṇeneva gantvā bhikkhūnaṃ purato ṭhitameva attānaṃ dassesi. “Sammāsambuddho āgato”ti sakalagāmo saṅkhubhitvā ekakolāhalo ahosi. Manussā udaggacittā buddhappamukhaṃ bhikkhusaṅghaṃ nisīdāpetvā yāguṃ datvā khajjakaṃ adaṃsu. Sāmaṇero bhatte aniṭṭhiteyeva antogāmaṃ pāvisi. Gāmavāsino nīharitvā tassa sakkaccaṃ bhikkhaṃ adaṃsu. So yāpanamattaṃ gahetvā satthu santikaṃ gantvā pattaṃ upanāmesi. Satthā “āhara, tissā”ti hatthaṃ pasāretvā pattaṃ gahetvā “passa, sāriputta, tava sāmaṇerassa pattan”ti therassa dassesi. Thero satthu hatthato pattaṃ gahetvā sāmaṇerassa datvā “gaccha, attano pattaṭṭhāne nisīditvā bhattakiccaṃ karohī”ti āha.

[AI见积もり]

导师（佛陀）在祇树给孤独园穿好袈裟，拿起钵，一念之间就来到了（那个村子），出现在比丘们的前面。整个村庄都骚动起来，一片喧哗：“正等正觉的佛陀来了！”人们心情激动，请以佛陀为首的比丘僧团就座，供养了粥，又供养了嚼食。沙弥在饭食还没结束时就进入了村子。村民们拿出食物，恭敬地供养他。他只取了足够维生的份量，然后来到导师面前，呈上他的钵。导师伸出手说：“拿来，提沙。”接过钵后，对长老（舍利弗）说：“看，舍利弗，你沙弥的钵。”长老从导师手中接过钵，递给沙弥说：“去，回到你自己的座位上用餐吧。”

Gāmavāsino buddhappamukhaṃ bhikkhusaṅghaṃ parivisitvā satthāraṃ vanditvā anumodanaṃ yāciṃsu. Satthā anumodanaṃ karonto evamāha – “lābhā vata vo upāsakā, ye tumhe attano kulūpakaṃ sāmaṇeraṃ nissāya sāriputtaṃ moggallānaṃ kassapaṃ anuruddhanti asītimahāsāvake dassanāya labhatha, ahampi tumhākaṃ kulūpakameva nissāya āgato, buddhadassanampi vo imaṃ nissāyeva laddhaṃ, lābhā vo, suladdhaṃ vo”ti. Manussā cintayiṃsu – “aho amhākaṃ lābhā, buddhānañceva bhikkhusaṅghassa ca ārādhanasamatthaṃ amhākaṃ ayyaṃ dassanāya labhāma, deyyadhammañcassa dātuṃ labhāmā”ti sāmaṇerassa kuddhā manussā tussiṃsu. Tuṭṭhā manussā bhiyyosomattāya pasīdiṃsu. Anumodanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsu. Satthā uṭṭhāyāsanā pakkāmi. Manussā satthāraṃ anugantvā vanditvā nivattiṃsu. Satthā sāmaṇerena saddhiṃ samadhurena gacchanto , “sāmaṇera, ayaṃ padeso konāmo, ayaṃ padeso konāmo”ti pubbe tassa upāsakena dassitapadese pucchanto agamāsi. Sāmaṇeropi, “bhante, ayaṃ itthannāmo, ayaṃ itthannāmo”ti ācikkhamānova agamāsi. Satthā tassa vasanaṭṭhānaṃ gantvā pabbatamatthakaṃ abhiruhi. Tattha ṭhitānaṃ pana mahāsamuddo paññāyati. Satthā sāmaṇeraṃ pucchi – “tissa, pabbatamatthake ṭhito ito cito ca oloketvā kiṃ passasī”ti? “Mahāsamuddaṃ, bhante”ti. “Mahāsamuddaṃ disvā kiṃ cintesī”ti? “Mama dukkhitakāle rodantassa catūhi mahāsamuddehi atirekatarena assunā bhavitabbanti idaṃ, bhante, cintesin”ti. “Sādhu sādhu, tissa, evametaṃ. Ekekassa hi sattassa dukkhitakāle paggharitaassūni catūhi mahāsamuddehi atirekatarānevā”ti. Idañca pana vatvā imaṃ gāthamāha –

“Catūsu samuddesu jalaṃ parittakaṃ,

Tato bahuṃ assujalaṃ anappakaṃ;

Dukkhena phuṭṭhassa narassa socanā,

Kiṃkāraṇā samma tuvaṃ pamajjasī”ti.

[AI翻译]

村民们供侍完以佛陀为首的比丘僧团后，顶礼导师，请求随喜开示。导师随喜开示时这样说：“优婆塞们，你们真有福报！因为你们（村里）这位家族子弟沙弥的缘故，得以见到舍利弗、目犍连、迦叶、阿那律等八十大弟子。我也是因为你们这位家族子弟才来的。你们能见到佛陀，也是因为他的缘故。你们真有福报，真是善得啊！”人们心想：“啊，我们真有福报！我们得以见到能令诸佛和比丘僧团欢喜的我们的师父，并且能供养他物品！”那些之前对沙弥生气的村民们（听后）都欢喜了。原本就欢喜的村民们更加欣喜和净信了。随喜开示结束时，许多人证得了须陀洹果等（圣果）。导师从座位起身离去。村民们跟随导师一段路，顶礼后返回了。导师和沙弥并肩而行，一边走一边问：“沙弥，这个地方叫什么名字？那个地方叫什么名字？”问的都是先前那位优婆塞带他走过时指给他看的地方。沙弥也一一回答：“尊者，这个叫某某名字，那个叫某某名字。”导师来到他居住的地方，登上了山顶。站在那里，可以看到大海。导师问沙弥：“提沙，站在这山顶上，向四处观看，你看到了什么？”“大海，尊者。”“看到大海，你想到了什么？”“尊者，我想到，我在（轮回中）受苦哭泣时流下的眼泪，比四大海洋（的水）还要多。”“善哉，善哉，提沙！正是这样。每一个众生在受苦时流下的眼泪，确实比四大海洋（的水）还要多。”说完这话，佛陀说了这首偈：

“四大海洋中，水量尚有限，

（轮回）泪水多，无量无边际；

人遭痛苦侵，悲伤哭泣时，

为何汝放逸，朋友不警醒？”

Atha naṃ puna pucchi – “tissa, kahaṃ vasasī”ti? “Imasmiṃ pabbhāre, bhante”ti. “Tattha pana vasanto kiṃ cintesī”ti? “Mayā marantena imasmiṃ ṭhāne katassa sarīranikkhepassa paricchedo ‘natthī’ti cintesiṃ, bhante”ti. “Sādhu sādhu, tissa, evametaṃ. Imesañhi sattānaṃ pathaviyaṃ nipajjitvā amataṭṭhānaṃ nāma natthī”ti vatvā –

“Upasāḷakanāmāni, sahassāni catuddasa;

Asmiṃ padese daḍḍhāni, natthi loke anāmataṃ.

“Yamhi saccañca dhammo ca, ahiṃsā saṃyamo damo;

Etaṃ ariyā sevanti, etaṃ loke anāmatan”ti. (jā.1.2.31-32) –

Imaṃ dukanipāte upasāḷakajātakaṃ kathesi. Iti pathaviyaṃ sarīranikkhepaṃ katvā marantesu sattesu amatapubbapadese marantā nāma natthi, ānandattherasadisā pana amatapubbapadese parinibbāyanti.

[AI翻译]

然后又问他：“提沙，你住在哪里？”“在这个山洞里，尊者。”“住在这里时，你又想到了什么？”“尊者，我想到，我（在无尽轮回中）死后，在这个地方抛弃的尸体，其数量是无法计算的。”“善哉，善哉，提沙！正是这样。这些众生，在大地上倒下死亡的地方，没有一处是（他们）未曾死过的。”说完，（佛陀）讲述了二集（尼柯耶）中的《优波萨罗迦本生经》（Jātaka 1.2.31-32）：

“名为优波萨罗迦者，一万四千（次投生），

曾在此处被焚烧，世间无不死之地。

何处有真谛与法，不害克己与调伏？

圣者常亲近此道，此乃世间不死境。”

因此，在大地上抛弃尸体而死亡的众生中，没有谁是在一个自己从未死过的地方死去的。然而，像阿难长老那样（的圣者），则是在从未死过的地方般涅槃的。

Ānandatthero kira vīsavassasatikakāle āyusaṅkhāraṃ olokento parikkhīṇabhāvaṃ ñatvā “ito sattame divase parinibbāyissāmī”ti ārocesi. Taṃ pavattiṃ sutvā rohiṇīnadiyā ubhayatīravāsikesu manussesu orimatīravāsikā “mayaṃ therassa bahūpakārā, amhākaṃ santike parinibbāyissatī”ti vadiṃsu. Paratīravāsikāpi “mayaṃ therassa bahūpakārā, amhākaṃ santike parinibbāyissatī”ti vadiṃsu. Thero tesaṃ vacanaṃ sutvā “ubhayatīravāsino mayhaṃ upakārā, ime nāma anupakārāti na sakkā vattuṃ, sacāhaṃ orimatīre parinibbāyissāmi, paratīravāsino dhātugahaṇatthaṃ tehi saddhiṃ kalahaṃ karissanti. Sace paratīre parinibbāyissāmi, orimatīravāsinopi tathā karissanti, kalaho uppajjamānopi maṃ nissāyeva uppajjissati, vūpasamamānopi maṃ nissāyeva vūpasamissatī”ti cintetvā “orimatīravāsinopi mayhaṃ upakārā, paratīravāsinopi mayhaṃ upakārā, anupakārāpi nāma natthi, orimatīravāsino orimatīreyeva sannipatantu, paratīravāsinopi paratīreyevā”ti āha. Tato sattame divase majjhenadiyā sattatālappamāṇe ākāse pallaṅkena nisīditvā mahājanassa dhammaṃ kathetvā “mama sarīraṃ majjhe bhijjitvā eko bhāgo orimatīre patatu, eko bhāgo paratīre”ti adhiṭṭhāya yathānisinnova tejodhātuṃ samāpajji, jālā uṭṭhahiṃsu. Sarīraṃ majjhe bhijjitvā eko bhāgo orimatīre pati, eko bhāgo paratīre. Tato mahājano paridevi, pathaviundriyanado viya ārodanasaddo ahosi. Satthu parinibbāne ārodanasaddatopi kāruññataro ahosi. Manussā cattāro māse rodantā paridevantā “satthu pattacīvaraggāhake tiṭṭhante satthu ṭhitakālo viya no ahosi, idāni no satthā parinibbuto”ti vippalapantā viravantā vicariṃsūti.

[AI翻译]

据说，阿难长老一百二十岁时，观察到自己的寿行（生命力）已经耗尽，便宣布：“从今天起第七天，我将般涅槃。”住在罗希尼河两岸的人们听到这个消息后，此岸的居民说：“我们对长老有很大的恩惠，他应该在我们这边般涅槃。”对岸的居民也说：“我们对长老有很大的恩惠，他应该在我们这边般涅槃。”长老听到他们的话，心想：“两岸的居民都对我有恩，不能说哪一边没有恩惠。如果我在这一岸般涅槃，对岸的居民为了争夺舍利，会和他们发生争执。如果在对岸般涅槃，此岸的居民也会这样做。争执的发生会因我而起，争执的平息也应由我来促成。”于是他决定：“此岸的居民对我有恩，对岸的居民也对我有恩，没有谁是没有恩惠的。此岸的居民就在此岸集会，对岸的居民就在对岸集会吧。”然后在第七天，他在河中央七棵多罗树高的空中结跏趺坐，为大众说法后，发愿道：“愿我的身体从中间裂开，一部分落在这一岸，一部分落在对岸。”说完，他就保持着坐姿进入了火界定，火焰升起。他的身体从中间裂开，一部分落在此岸，一部分落在对岸。于是大众悲恸哭泣，哭声震天，如同大地鸣咽。这哭声比导师（佛陀）般涅槃时的哭声更显悲切。人们哭了四个月，悲叹道：“当导师的持衣钵者（阿难）还在世时，对我们来说就像导师还在一样。现在我们的导师（也）般涅槃了。”他们就这样哭喊着，哀号着，四处游走。

Puna satthā sāmaṇeraṃ pucchi – “tissa, imasmiṃ vanasaṇḍe dīpiādīnaṃ saddena bhāyasi, na bhāyasī”ti? “Na bhāyāmi bhagavā, apica kho pana me etesaṃ saddaṃ sutvā vanarati nāma uppajjatī”ti vatvā saṭṭhimattāhi gāthāhi vanavaṇṇanaṃ nāma kathesi. Atha naṃ satthā “tissā”ti āmantesi. “Kiṃ, bhante”ti? “Mayaṃ gacchāma, tvaṃ gamissasi, nivattissasī”ti. “Mayhaṃ upajjhāye maṃ ādāya gacchante gamissāmi, nivattente nivattissāmi , bhante”ti . Satthā bhikkhusaṅghena saddhiṃ pakkāmi. Sāmaṇerassa pana nivattitumeva ajjhāsayo, thero taṃ ñatvā “tissa, sace nivattitukāmo, nivattā”ti āha. So satthārañca bhikkhusaṅghañca vanditvā nivatti. Satthā jetavanameva agamāsi.

[AI翻译]

佛陀又问沙弥：“提沙，在这片森林里，听到豹子等（猛兽）的声音，你害怕吗？”“世尊，我不害怕。不仅如此，听到这些声音，反而让我生起一种乐于林居（vanarati）的心情。”说完，他用大约六十首偈颂作了一篇名为《森林赞》（Vanavaṇṇana）的诗。然后导师叫他：“提沙。”“什么事，尊者？”“我们要走了，你是跟我们一起走，还是回去？”“尊者，如果我的戒师带我走，我就走；如果让我留下，我就留下。”导师便和比丘僧团一起离开了。然而，沙弥的意愿其实是想留下。长老（舍利弗）知道他的心意，便对他说：“提沙，如果你想留下，就留下吧。”于是他顶礼了导师和比丘僧团，然后返回了（森林）。导师则回到了祇树给孤独园。

Bhikkhūnaṃ dhammasabhāyaṃ kathā udapādi – “aho vata vanavāsītissasāmaṇero dukkaraṃ karoti, paṭisandhiggahaṇato paṭṭhāyassa ñātakā sattasu maṅgalesu pañcannaṃ bhikkhusatānaṃ appodakamadhupāyasameva adaṃsu, pabbajitakāle antovihāre buddhappamukhassa bhikkhusaṅghassa satta divasāni appodakamadhupāyasameva adaṃsu. Pabbajitvā aṭṭhame divase antogāmaṃ pavisanto dvīheva divasehi sāṭakasahassena saddhiṃ piṇḍapātasahassaṃ labhi, punekadivasaṃ kambalasahassaṃ labhi. Itissa idha vasanakāle mahālābhasakkāro uppajji, idāni evarūpaṃ lābhasakkāraṃ chaḍḍetvā araññaṃ pavisitvā missakāhārena yāpeti, dukkarakārako vata tissasāmaṇero”ti. Satthā āgantvā, “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte “āma, bhikkhave, lābhūpanisā nāmesā aññā, nibbānagāminī paṭipadā aññā. ‘Evaṃ lābhaṃ labhissāmī’ti hi āraññikādidhutaṅgasamādānavasena lābhūpanisaṃ rakkhantassa bhikkhuno cattāro apāyā vivaṭadvārā eva tiṭṭhanti, nibbānagāminiyā pana paṭipadāya uppannaṃ lābhasakkāraṃ pahāya araññaṃ pavisitvā ghaṭento vāyamanto arahattaṃ gaṇhātī”ti anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

[AI翻译]

在法堂里，比丘们生起了这样的议论：“啊，林住者提沙沙弥真是做了难行之事！从他投生开始，他的亲戚们在七次庆祝仪式上都只供养五百位比丘不掺水的蜂蜜牛奶粥。他出家时，在寺院内，（他的家人）连续七天供养以佛陀为首的比丘僧团不掺水的蜂蜜牛奶粥。出家后第八天进村托钵，两天内就得到了一千件衣物和一千份食物。后来有一天又得到了一千条毯子。像这样，他住在这里的时候，获得了巨大的利养和尊敬。现在他却舍弃了这样（丰厚）的利养和尊敬，进入森林，靠着（托钵所得的）杂食维持生命。提沙沙弥真是行难行者啊！”导师（佛陀）来到法堂，问道：“诸比丘，你们现在聚在一起谈论什么呢？”当他们回答说“谈论这件事”时，佛陀说：“是的，诸比丘，导向利养的方法是一回事，导向涅槃的道路是另一回事。如果比丘仅仅为了‘我要得到这样的利养’而去受持住阿兰若等头陀行，以此守护导向利养的方法，那么四恶道（地狱、饿鬼、畜生、阿修罗）的大门就为他敞开着。然而，如果（比丘）为了导向涅槃的道路，舍弃已经生起的利养和尊敬，进入森林，精进努力，就能证得阿罗汉果。”佛陀将前后联系起来，宣说了以下的偈颂：

75.

“Aññā hi lābhūpanisā, aññā nibbānagāminī;

Evametaṃ abhiññāya, bhikkhu buddhassa sāvako;

Sakkāraṃ nābhinandeyya, vivekamanubrūhaye”ti.

[AI翻译]

75.

“一种（方法）导向世间利益，另一种（方法）导向涅槃；

佛陀的弟子比丘， 应当这样了知，

不要沉迷于（世俗的）尊敬和供养， 应当培育（身心的）远离。”

Tattha aññā hi lābhūpanisā, aññā nibbānagāminīti lābhūpanisā nāmesā aññā eva, aññā nibbānagāminī paṭipadā. Lābhuppādakena hi bhikkhunā thokaṃ akusalakammaṃ kātuṃ vaṭṭati, kāyavaṅkādīni kātabbāni honti. Yasmiñhi kāle kāyavaṅkādīsu kiñci karoti, tadā lābho uppajjati. Pāyasapātiyañhi vaṅkaṃ akatvā ujukameva hatthaṃ otāretvā ukkhipantassa hattho makkhitamattakova hoti, vaṅkaṃ katvā otāretvā ukkhipantassa pana pāyasapiṇḍaṃ uddharantova nikkhamati, evaṃ kāyavaṅkādīni karaṇakāleyeva lābho uppajjati. Ayaṃ adhammikā lābhūpanissā nāma. Upadhisampadā cīvaradhāraṇaṃ bāhusaccaṃ parivāro araññavāsoti evarūpehi pana kāraṇehi uppanno lābho dhammiko nāma hoti. Nibbānagāminiṃ paṭipadaṃ pūrentena pana bhikkhunā kāyavaṅkādīni pahātabbāni. Anandheneva andhena viya, amūgeneva mūgena viya, abadhireneva badhirena viya bhavituṃ vaṭṭati. Asaṭhena amāyena bhavituṃ vaṭṭati. Evametanti etaṃ lābhuppādanaṃ paṭipadañca nibbānagāminiṃ paṭipadañca evaṃ ñatvā sabbesaṃ saṅkhatāsaṅkhatadhammānaṃ bujjhanaṭṭhena buddhassa savanante jātaṭṭhena ovādānusāsaniṃ vā savanaṭṭhena sāvako bhikkhu adhammikaṃ catupaccayasakkāraṃ nābhinandeyya, na ceva dhammikaṃ paṭikkoseyya, kāyavivekādikaṃ vivekaṃ anubrūhaye. Tattha kāyavivekoti kāyassa ekībhāvo. Cittavivekoti aṭṭha samāpattiyo. Upadhivivekoti nibbānaṃ. Tesu kāyaviveko gaṇasaṅgaṇikaṃ vinodeti, cittaviveko kilesasaṅgaṇikaṃ vinodeti, upadhiviveko saṅkhārasaṅgaṇikaṃ vinodeti. Kāyaviveko cittavivekassa paccayo hoti, cittaviveko upadhivivekassa paccayo hoti. Vuttampihetaṃ –

“Kāyaviveko ca vivekaṭṭhakāyānaṃ nekkhammābhiratānaṃ, cittaviveko ca parisuddhacittānaṃ paramavodānappattānaṃ, upadhiviveko ca nirupadhīnaṃ puggalānaṃ visaṅkhāragatānan”ti (mahāni. 150). –

Imaṃ tividhampi vivekaṃ brūheyya vaḍḍheyya, upasampajja vihareyyāti attho.

[AI翻译]

在此偈中，“一种导向世间利益，另一种导向涅槃”意为：导向利养的方法确实是另一回事，导向涅槃的道路又是另一回事。为了获得利养的比丘，可能会做少许不善业，例如身体上的歪曲行为等（指为了取悦他人而做出不当的姿态或行为）。当他做这些身体上的歪曲行为等时，利养就会产生。就像把手伸进牛奶粥钵里，如果不弯曲手臂，直直地伸进去再拿出来，手上只会沾上一点；但如果弯曲手臂伸进去再拿出来，就能舀出一团牛奶粥。同样地，只有在做这些身体上的歪曲行为等时，利养才会产生。这被称为不如法的导向利养的方法。然而，通过具足资粮（如戒定慧）、（如法）穿着袈裟、博学多闻、拥有随从、居住森林等这些（正当）原因而获得的利养，则被称为如法的（利养）。而要圆满导向涅槃道路的比丘，则必须舍弃身体上的歪曲行为等。他应当像盲人一样（不见可欲之色），像哑巴一样（不作绮语妄语），像聋子一样（不闻非法之声）。他应当不狡诈，不虚伪。 “应当这样了知”：了知这导向利养的道路和导向涅槃的道路之后，由于觉悟了一切有为和无为法而被称作佛陀，由于在佛陀身边听闻教导，或听闻教诫而被称作声闻（sāvako）的比丘，不应乐于不如法的四种资具（衣服、饮食、卧具、医药）和（世俗的）尊敬供养，但也不应排斥如法的（利养），而应培育（anubrūhaye）以身远离（kāyaviveka）等各种远离（viveka）。其中，身远离是指身体的独处。心远离（cittaviveka）是指八种禅定（aṭṭha samāpattiyo）。依远离（upadhiviveka，或译为基质远离）是指涅槃。在这三者中，身远离能消除与群体混杂的过患，心远离能消除与烦恼混杂的过患，依远离能消除与诸行（saṅkhāra，有为法）混杂的过患。身远离是心远离的助缘，心远离是依远离的助缘。正如（《大义释》Mahāniddesa 150）中所说：

“身远离，是为了乐于远离、乐于出离者的；心远离，是为了心清净、达到究竟清净者的；依远离，是为了无所依（nirupadhi，无烦恼、无诸行）的、已达无为（visaṅkhāragata）者的。”

这偈颂的意思是，应当培育、增长这三种远离，安住于其中。

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

[AI翻译]

开示结束时，许多人证得了须陀洹果等（圣果）。

Vanavāsītissasāmaṇeravatthu pannarasamaṃ.

[AI翻译]

林住者提沙沙弥的故事第十五竟。

Bālavaggavaṇṇanā niṭṭhitā.

[AI翻译]

愚品注释究竟。

Pañcamo vaggo.

[AI翻译]

第五品（结束）。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/6. Paṇḍitavagga 贤品 (Dhp 6, 76-89)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.1 Rādhattheravatthu 罗陀出家 (Dhp 6.1, 76)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Paṇḍitavaggo

76.

Nidhīnaṃva pavattāraṃ, yaṃ passe vajjadassinaṃ;

Niggayhavādiṃ medhāviṃ, tādisaṃ paṇḍitaṃ bhaje;

Tādisaṃ bhajamānassa, seyyo hoti na pāpiyo.

☸---------------------------------------------------------------------

六 贤品

七六 假如你看见一位指出过错的智者，他训诫人，如同向导指示宝藏；你应当追随这样的贤者。追随这样的人，只有更好，不会变坏。

☸.....................................................................

证得阿罗汉果的可怜人

人应该追随会规劝别人过错的智者，

一如追随向导前往埋藏宝藏的地点。

追随智者，较容易开发智慧。 (偈 76)

罗陀是个又老又可怜的婆罗门，只好寄居在精舍里，做些零碎如割草和清洁的工作。 比丘们都很尊重他，但当他想加入僧伽时，却不愿意接纳他。

一天清晨，罗陀遇见佛陀，就向佛陀报告比丘不让他加入僧伽的事。佛陀知道他即将 证得阿罗汉果，便召请所有的比丘来，问他们：“有没有人曾经接受罗陀的服务？”

“佛陀！我记得罗陀曾经供养我一些米。”舍利弗答道。

“如果这样，”佛陀接着说：“你是不是应该帮助你的施主解脱世间的苦痛？”

舍利弗于是答应剃度罗陀出家，成为比丘，从此以后，罗陀就正式加入僧伽，并且 严格遵守舍利弗的教导。几天之后，他就证得阿罗汉果。

后来，佛陀再度来探视比丘们，他们向佛陀报告罗陀严格遵守舍利弗的教导。佛陀 说，比丘应该像罗陀一样，遵守教导，如果犯错而受到谴责时，也不可以心生不满。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

6. Paṇḍitavaggo

1. Rādhattheravatthu

Nidhīnaṃvapavattāranti imaṃ dhammadesanaṃ satthā jetavane viharanto āyasmantaṃ rādhattheraṃ ārabbha kathesi.

So kira gihikāle sāvatthiyaṃ duggatabrāhmaṇo ahosi. So “bhikkhūnaṃ santike jīvissāmī”ti cintetvā vihāraṃ gantvā appaharitakaṃ karonto pariveṇaṃ sammajjanto mukhadhovanādīni dadanto antovihāreyeva vasi. Bhikkhūpi naṃ saṅgaṇhiṃsu, pabbājetuṃ pana na icchanti. So pabbajjaṃ alabhamāno kiso ahosi. Athekadivasaṃ satthā paccūsakāle lokaṃ volokento taṃ brāhmaṇaṃ disvā “kiṃ nu kho”ti upadhārento “arahā bhavissatī”ti ñatvā sāyanhasamaye vihāracārikaṃ caranto viya brāhmaṇassa santikaṃ gantvā, “brāhmaṇa, kiṃ karonto vicarasī”ti āha. “Bhikkhūnaṃ vattapaṭivattaṃ karonto, bhante”ti . “Labhasi nesaṃ santikā saṅgahan”ti? “Āma, bhante, āhāramattaṃ labhāmi, na pana maṃ pabbājentī”ti. Satthā etasmiṃ nidāne bhikkhusaṅghaṃ sannipātāpetvā tamatthaṃ pucchitvā, “bhikkhave, atthi koci imassa brāhmaṇassa adhikāraṃ saratī”ti pucchi. Sāriputtatthero “ahaṃ, bhante, sarāmi, ayaṃ me rājagahe piṇḍāya carantassa attano abhihaṭaṃ kaṭacchubhikkhaṃ dāpesi, imamassāhaṃ adhikāraṃ sarāmī”ti āha. So satthārā “kiṃ pana te, sāriputta, evaṃ katūpakāraṃ dukkhato mocetuṃ na vaṭṭatī”ti vutte, “sādhu, bhante, pabbājessāmī”ti taṃ brāhmaṇaṃ pabbājesi. Tassa bhattagge āsanapariyante āsanaṃ pāpuṇāti, yāgubhattādīhipi kilamati. Thero taṃ ādāya cārikaṃ pakkāmi, abhikkhaṇañca naṃ “idaṃ te kattabbaṃ, idaṃ te na kattabban”ti ovadi anusāsi. So suvaco ahosi padakkhiṇaggāhī. Tasmā yathānusiṭṭhaṃ paṭipajjamāno katipāheneva arahattaṃ pāpuṇi.

Thero taṃ ādāya satthu santikaṃ gantvā vanditvā nisīdi. Atha naṃ satthā paṭisanthāraṃ katvā āha – “suvaco nu kho, sāriputta, te antevāsiko”ti . “Āma, bhante, ativiya suvaco, kismiñci dose vuccamāne na kuddhapubbo”ti. “Sāriputta , evarūpe saddhivihārike labhanto kittake gaṇheyyāsī”ti? “Bhante, bahukepi gaṇheyyamevā”ti. Athekadivasaṃ dhammasabhāya kathaṃ samuṭṭhāpesuṃ – “sāriputtatthero kira kataññū katavedī, kaṭacchubhikkhāmattaṃ upakāraṃ saritvā duggatabrāhmaṇaṃ pabbājesi. Theropi ovādakkhamo ovādakkhamameva labhī”ti. Satthā tesaṃ kathaṃ sutvā “na, bhikkhave, idāneva, pubbepi sāriputto kataññū katavedīyevā”ti vatvā tamatthaṃ pakāsetuṃ –

“Alīnacittaṃ nissāya, pahaṭṭhā mahatī camū;

Kosalaṃ senāsantuṭṭhaṃ, jīvaggāhaṃ agāhayi.

“Evaṃ nissayasampanno, bhikkhu āraddhavīriyo;

Bhāvayaṃ kusalaṃ dhammaṃ, yogakkhemassa pattiyā;

Pāpuṇe anupubbena, sabbasaṃyojanakkhayan”ti. (jā. 1.2.11-12) –

Imaṃ dukanipāte alīnacittajātakaṃ vitthāretvā kathesi. Tadā kira vaḍḍhakīhi pādassa arogakaraṇabhāvena kahaṃ attano upakāraṃ ñatvā sabbasetassa hatthipotakassa dāyako ekacāriko hatthī sāriputtatthero ahosīti evaṃ theraṃ ārabbha jātakaṃ kathetvā rādhattheraṃ ārabbha, “bhikkhave, bhikkhunā nāma rādhena viya suvacena bhavitabbaṃ, dosaṃ dassetvā ovadiyamānenapi na kujjhitabbaṃ, ovādadāyako pana nidhiācikkhaṇako viya daṭṭhabbo”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

76.

“Nidhīnaṃva pavattāraṃ, yaṃ passe vajjadassinaṃ;

Niggayhavādiṃ medhāviṃ, tādisaṃ paṇḍitaṃ bhaje;

Tādisaṃ bhajamānassa, seyyo hoti na pāpiyo”ti.

[AI翻译]

六、贤品

1. 罗陀长老的故事

“如指示宝藏者”等句：这是世尊住在祇园精舍时，针对罗陀长老所说的法。

据说他在家时是舍卫城一个贫穷的婆罗门。他心想：“我要依靠比丘们生活。”于是前往寺院，做些除草、打扫庭院、提供洗漱用水等杂务，就住在寺院里。比丘们也接纳了他，但不想让他出家。他因为得不到出家许可而变得消瘦。有一天，世尊在黎明时分观察世间，看到了这位婆罗门，思考“这是怎么回事呢？”时，了知“他将成为阿罗汉”。傍晚时分，世尊像在寺院中散步一样，来到婆罗门跟前，问道：“婆罗门，你在做什么呢？”“尊者，我在为比丘们做各种服务。”“你从他们那里得到照顾了吗？”“是的，尊者，我能得到食物，但他们不让我出家。”世尊因此事召集比丘僧团，询问此事，问道：“诸比丘，有谁记得这位婆罗门曾做过什么功德吗？”舍利弗长老说：“尊者，我记得。此人在王舍城乞食时，曾将自己乞得的一勺食物布施给我。我记得他这个功德。”世尊说：“舍利弗，难道你不应该帮助这样一位对你有恩的人从痛苦中解脱出来吗？”舍利弗答道：“好的，尊者，我会让他出家。”于是便让那位婆罗门出家了。在僧团用饭时，他的座位排在末座，喝粥吃饭等也感到吃力。长老带着他去游方，并时常教诫他：“你应该做这个，你不应该做那个。”他非常顺从，善于领受教诲。因此，他依照教导修行，几天之内就证得了阿罗汉果。

长老带着他来到世尊面前，顶礼后坐在一旁。世尊对他表示慰问后说：“舍利弗，你的弟子确实很顺从啊。”“是的，尊者，他非常顺从，无论指出他什么过错，他从来没有生气过。”“舍利弗，如果能得到这样的同住弟子，你会收多少个呢？”“尊者，即使很多，我也会收。”有一天，在法堂里，大家议论起来：“舍利弗长老真是知恩报恩啊，仅仅因为一勺饭的恩惠，就度化了贫穷的婆罗门出家。而那位长老（罗陀）也堪受教诲，确实得到了堪受教诲的（指导者）。”世尊听到他们的谈话后说：“诸比丘，不只是现在，舍利弗在过去也是知恩报恩的。”为了说明此事，世尊讲述了：

“依靠勇气之心，庞大军队振奋；

拘萨罗王军队欢喜，将其生擒。

如是具足依止，比丘精进勇猛；

修习善法，为得安稳；

次第渐进，断尽诸结。”（本生经 1.2.11-12）

世尊详细讲述了《二集·不退心本生经》。据说当时，因为木匠治好了脚伤，知道自己的恩惠，那头独行的白象（指菩萨）将幼象托付给了他，（当时的）舍利弗长老就是那头象。就这样，世尊针对舍利弗长老讲述了本生故事后，又针对罗陀长老说：“诸比丘，比丘应当像罗陀一样顺从，即使被指出过错、受到教诫，也不应生气，而应将给予教诫者视为指示宝藏的人。”说完，世尊连接上下文，说法偈道：

76.

“如见彼智者，能指责罪过，

当与彼交往，犹如知识者，

能指示宝藏。常与彼交往，

有善而无恶。”

此中，“宝藏（nidhīnaṃ）”指各处埋藏、存放的金银等装满的宝藏罐。“指示者（pavattāraṃ）”如同怜悯生活困苦的穷人，说“来，我指示你安乐生活的方便”，将他带到藏宝处，伸手指着说“拿这个去安乐生活吧”那样指示的人。“见（过失）者（vajjadassinaṃ）”有两种：一种是寻找他人过失，想“以此不当行为或过错在僧团中制裁他”的人；另一种是为了让（对方）知道未知的，帮助（对方）巩固已知的，希望对方的戒行等得以增长，通过观察其过失而有帮助提升意向的人。这里指的是后者。就像穷人对于即使呵斥、鞭打也要指示宝藏给他的人不会生气，反而会欢喜一样；同样，对于指出自己不当行为或过错的人，不应生气，应心生欢喜，应该这样请求：“尊者，您做了大功德，站在我阿阇梨和尚的立场教诫我，请以后也指教我。”“训诫者（Niggayhavādiṃ）”：有些人看到同住弟子等的不当行为或过错，心想“此人恭敬地侍奉我，给我洗脸水等，如果我说了他，他可能就不侍奉我了，这样我会有损失”，因为不敢说而不成为训诫者。这种人在佛法中如同堆积垃圾。而有人见到那样的过失，根据过失的轻重进行呵斥、驱摈、处罚，甚至将其逐出寺院来教导他，这样的人叫做训诫者，如同正等觉佛陀。经中说：“阿难，我将不断呵责教导，不断筛选教导，有实质的将会留下。”（中部 3.196）“有智慧者（medhāviṃ）”指具有法味智慧的人。“这样的（Tādisaṃ）”：应当亲近、侍奉这样有智慧的贤者。因为亲近这样的师长，弟子会“更好（seyyo hoti）”，不会“变坏（na pāpiyo）”，只会增长进步，不会衰退。

说法结束时，许多人证得了须陀洹果等道果。

罗陀长老的故事第一则完。

Tattha nidhīnanti tattha tattha nidahitvā ṭhapitānaṃ hiraññasuvaṇṇādipūrānaṃ nidhikumbhīnaṃ. Pavattāranti kicchajīvike duggatamanusse anukampaṃ katvā “ehi, sukhena jīvanūpāyaṃ dassessāmī”ti nidhiṭṭhānaṃ netvā hatthaṃ pasāretvā “imaṃ gahetvā sukhena jīvā”ti ācikkhitāraṃ viya. Vajjadassinanti dve vajjadassino “iminā naṃ asāruppena vā khalitena vā saṅghamajjhe niggaṇhissāmī”ti randhagavesako ca, aññātaṃ ñāpanatthāya ñātaṃ anuggahaṇatthāya sīlādīnamassa vuddhikāmatāya taṃ taṃ vajjaṃ olokanena ullumpanasabhāvasaṇṭhito ca. Ayaṃ idha adhippeto. Yathā hi duggatamanusso “imaṃ gaṇhāhī”ti tajjetvāpi pothetvāpi nidhiṃ dassente kopaṃ na karoti, pamudito eva hoti, evameva evarūpe puggale asāruppaṃ vā khalitaṃ vā disvā ācikkhante kopo na kātabbo, tuṭṭheneva bhavitabbaṃ, “bhante, mahantaṃ vo kammaṃ kataṃ , mayhaṃ ācariyupajjhāyaṭṭhāne ṭhatvā ovadantehi punapi maṃ vadeyyāthā”ti pavāretabbameva. Niggayhavādinti ekacco hi saddhivihārikādīnaṃ asāruppaṃ vā khalitaṃ vā disvā “ayaṃ me mukhodakadānādīhi sakkaccaṃ upaṭṭhahati, sace naṃ vakkhāmi, na maṃ upaṭṭhahissati, evaṃ me parihāni bhavissatī”ti vatthuṃ avisahanto na niggayhavādī nāma hoti. So imasmiṃ sāsane kacavaraṃ ākirati. Yo pana tathārūpaṃ vajjaṃ disvā vajjānurūpaṃ tajjento paṇāmento daṇḍakammaṃ karonto vihārā taṃ nīharanto sikkhāpeti, ayaṃ niggayhavādī nāma seyyathāpi sammāsambuddho. Vuttañhetaṃ – “niggayha niggayhāhaṃ, ānanda, vakkhāmi, pavayha pavayha, ānanda, vakkhāmi, yo sāro so ṭhassatī”ti (ma. ni. 3.196). Medhāvinti dhammojapaññāya samannāgataṃ. Tādisanti evarūpaṃ paṇḍitaṃ bhajeyya payirupāseyya. Tādisañhi ācariyaṃ bhajamānassa antevāsikassa seyyo hoti, na pāpiyo vaḍḍhiyeva hoti, no parihānīti.

Desanāpariyosāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Rādhattheravatthu paṭhamaṃ.

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/6. Paṇḍitavagga 贤品 (Dhp 6, 76-89)”

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【经名】 6.2 Assajipunabbasukavatthu 马师及满宿 (Dhp 6.2, 77)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

77.

Ovadeyyānusāseyya, asabbhā ca nivāraye;

Satañhi so piyo hoti, asataṃ hoti appiyo.

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七七 他应劝告、教导，并阻止他人作恶；这样的人，善人喜爱他，而恶人憎恨他。

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不守戒律的比丘

智者应规劝忠告别人，使人免于犯错；

善良的人爱戴智者，只有恶人憎恨智者。

比丘马师及满宿，和他们的弟子停留在迦罗赖精舍时，为了私人的利益，而栽种了一些果树。同时也违背一些小小戒，使得精舍吵闹不堪，而妨碍其他比丘的修持。

佛陀知道以后，派遣舍利弗和大目犍连去劝告他们。经过舍利弗和大目犍连的劝诫 之后，大部分的犯戒比丘都改变他们的言行，但也有一些比丘竟因此还俗。

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【Dhammapada-aṭṭhakathā 法句经义注】

2. Assajipunabbasukavatthu

Ovadeyyānusāseyyāti imaṃ dhammadesanaṃ satthā jetavane viharanto assajipunabbasukabhikkhū ārabbha kathesi. Desanā pana kīṭāgirismiṃ samuṭṭhitā.

Te kira dve bhikkhū kiñcāpi aggasāvakānaṃ saddhivihārikā, alajjino pana ahesuṃ pāpabhikkhū. Te pāpakehi attano parivārehi pañcahi bhikkhusatehi saddhiṃ kīṭāgirismiṃ viharantā “mālāvacchaṃ ropentipi ropāpentipī”tiādikaṃ (pārā. 431; cūḷava. 21) nānappakāraṃ anācāraṃ karontā kuladūsakakammaṃ katvā tato uppannehi paccayehi jīvikaṃ kappentā taṃ āvāsaṃ pesalānaṃ bhikkhūnaṃ anāvāsaṃ akaṃsu. Satthā taṃ pavattiṃ sutvā tesaṃ pabbājanīyakammakaraṇatthāya saparivāre dve aggasāvake āmantetvā “gacchatha, sāriputtā, tesu ye tumhākaṃ vacanaṃ na karonti, tesaṃ pabbājanīyakammaṃ karotha, ye pana karonti, te ovadatha anusāsatha. Ovadanto hi anusāsanto apaṇḍitānaṃyeva appiyo hoti amanāpo, paṇḍitānaṃ pana piyo hoti manāpo”ti anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

77.

“Ovadeyyānusāseyya, asabbhā ca nivāraye;

Satañhi so piyo hoti, asataṃ hoti appiyo”ti.

[AI翻译]

2. 阿萨基与普那婆苏迦的故事

“应劝告教导”等句：这是世尊住在祇园精舍时，针对阿萨基与普那婆苏迦比丘所说的法。此事发生在翅吒山。

据说那两位比丘，虽然是上首声闻的弟子，却是无耻的恶比丘。他们与自己五百名邪恶的眷属一起住在翅吒山，做着“种植或叫人种植花圃”等（见《波罗夷》431；《小品》21）各种不如法的行为，败坏信众家，依靠由此产生的资具维生，使得那个住处不适合善良的比丘居住。世尊听闻此事后，为了对他们进行驱摈羯磨，召集了两位上首声闻及其眷属，说：“舍利弗等人，去吧！对那些不听从你们话的人，进行驱摈羯磨；对那些听从的人，则加以劝告教导。因为劝告教导者，只会被愚者所厌恶不喜，而会被智者所喜爱悦纳。”世尊连接上下文，说法偈道：

77.

“应劝告、教导，并阻止（他人）作恶；

这样的人，善人喜爱他，恶人则憎恨他。”

此中，“劝告（Ovadeyya）”：指在事情发生时进行教导，称为劝告；在事情未发生时，通过指出“你可能会有恶名”等方式，预示未来，称为教导（anusāseyya）。当面教导称为劝告；通过使者或书信在背后教导称为教导。说一次称为劝告；反复说称为教导。或者说，劝告也就是教导。如此，应劝告、教导。“并阻止作恶（asabbhā ca nivāraye）”：意思是应阻止不善法，建立善法。“善人喜爱他（Satañhi so piyo hoti）”：这样的人，会被佛陀等善人所喜爱。“恶人则憎恨他（asataṃ hoti appiyo）”：而对于那些未见法、未度轮回、只有肉眼、为生计而出家的人来说，这位劝告者、教导者，会因为他们用“你不是我们的和尚，不是我们的阿阇梨，凭什么教训我们”这样的话语攻击而变得不被喜爱。

说法结束时，许多人证得了须陀洹果等道果。舍利弗和目犍连也去到那里，劝告、教导了那些比丘。他们中有些人接受了劝告，行为端正；有些人还俗了；有些人受到了驱摈羯磨。

阿萨基与普那婆苏迦的故事第二则完。

Tattha ovadeyyāti uppanne vatthusmiṃ vadanto ovadati nāma, anuppanne vatthusmiṃ “ayasopi te siyā”tiādivasena anāgataṃ dassento anusāsati nāma. Sammukhā vadanto ovadati nāma, parammukhā dūtaṃ vā sāsanaṃ vā pesento anusāsati nāma. Sakiṃ vadanto ovadati nāma, punappunaṃ vadanto anusāsati nāma. Ovadanto eva vā anusāsati nāmāti evaṃ ovadeyya anusāseyya. Asabbhā cāti akusaladhammā ca nivāreyya, kusaladhamme patiṭṭhāpeyyāti attho. Satañhi so piyo hotīti so evarūpo puggalo buddhādīnaṃ sappurisānaṃ piyo hoti. Ye pana adiṭṭhadhammā avitiṇṇaparalokā āmisacakkhukā jīvikatthāya pabbajitā, tesaṃ asataṃ so ovādako anusāsako, “‘na tvaṃ amhākaṃ upajjhāyo, na ācariyo, kasmā amhe ovadasī’ti evaṃ mukhasattīhi vijjhantānaṃ appiyo hotī”ti.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. Sāriputtamoggallānāpi tattha gantvā te bhikkhū ovadiṃsu anusāsiṃsu. Tesu ekacce ovādaṃ sampaṭicchitvā sammā vattiṃsu, ekacce vibbhamiṃsu, ekacce pabbājanīyakammaṃ pāpuṇiṃsūti.

Assajipunabbasukavatthu dutiyaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/6. Paṇḍitavagga 贤品 (Dhp 6, 76-89)”

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【经名】 6.3 Channattheravatthu 车匿 (Dhp 6.3, 78)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

78.

Na bhaje pāpake mitte, na bhaje purisādhame;

Bhajetha mitte kalyāṇe, bhajetha purisuttame.

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七八 不要结交坏的朋友，不要和品行低劣的人来往；应当结交好的朋友，应当和品德最优秀的人来往。

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顽固不驯的车匿

不要结交坏朋友，不要与卑鄙的人来往，

应该结交善知识，并且和品格高尚的人做朋友。

车匿是陪伴悉达多（佛陀的俗名）王子离开世俗生活、出家修行时的侍者。当悉达多王子最终证悟成佛时，车匿也出家成为比丘。但尽管身为比丘，他却因为自认与佛陀关系密切而非常顽固、骄慢。他经常说：“佛陀出离世间、出家修行时，只有我一个人随侍在旁。但现在，舍利弗和大目犍连（出生为婆罗门）却说他们是佛陀的大弟子，而且有权指导我们！”

当佛陀纠正他的行为时，他保持沉默，事后却仍然诽谤、嘲笑舍利弗和大目犍连两人。佛陀因此几次劝诫他：“车匿！舍利弗和大目犍连两人都是卓越的比丘，并且善待你，你应该亲近他们，并友善地对待他们！”

虽然佛陀多次劝诫，车匿仍我行我素，继续非议、诽谤舍利弗与大目犍连。佛陀说车匿无法立即改过，但等到佛陀入灭后，他就会知道要改变。

佛陀入灭的前一夜，叫阿难到床边来，并告诉阿难在他入灭后，对车匿施行梵罚（默摈），也就是说所有的比丘都不要理睬他，也不要邀请他参与任何事。

佛陀入灭后，车匿领教到其他比丘对他的态度后，深切后悔过去错误的言行举止，因此向僧团认错和道歉。从此以后，他改变了言行，并且在禅修时遵照他们的指导，不久就证得了阿罗汉果。

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【Dhammapada-aṭṭhakathā 法句经义注】

3. Channattheravatthu

Nabhaje pāpake mitteti imaṃ dhammadesanaṃ satthā jetavane viharanto channattheraṃ ārabbha kathesi.

So kira āyasmā “ahaṃ amhākaṃ ayyaputtena saddhiṃ mahābhinikkhamanaṃ nikkhanto tadā aññaṃ ekampi na passāmi, idāni pana ‘ahaṃ sāriputto nāma, ahaṃ moggallāno nāma, mayaṃ aggasāvakamhā’ti vatvā ime vicarantī”ti dve aggasāvake akkosati. Satthā bhikkhūnaṃ santikā taṃ pavattiṃ sutvā channattheraṃ pakkosāpetvā ovadati. So taṅkhaṇeyeva tuṇhī hutvā puna gantvā there akkosatiyeva. Evaṃ yāvatatiyaṃ akkosantaṃ pakkosāpetvā satthā ovaditvā “channa, dve aggasāvakā nāma tuyhaṃ kalyāṇamittā uttamapurisā, evarūpe kalyāṇamitte sevassu bhajassū”ti vatvā dhammaṃ desento imaṃ gāthamāha –

78.

“Na bhaje pāpake mitte, na bhaje purisādhame;

Bhajetha mitte kalyāṇe, bhajetha purisuttame”ti.

Tassattho – kāyaduccaritādiakusalakammābhiratā pāpamittā nāma. Sandhicchedanādike vā ekavīsatianesanādibhede vā aṭṭhāne niyojakā purisādhamā nāma. Ubhopi vā ete pāpamittā ceva purisādhamā ca, te na bhajeyya na payirupāseyya, viparītā pana kalyāṇamittā ceva sappurisā ca, te bhajetha payirupāsethāti.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Channatthero pana taṃ ovādaṃ sutvāpi purimanayeneva bhikkhū akkosati paribhāsati. Punapi satthu ārocesuṃ . Satthā, “bhikkhave, mayi dharante channaṃ sikkhāpetuṃ na sakkhissatha, mayi pana parinibbute sakkhissathā”ti vatvā parinibbānakāle āyasmatā ānandena, “bhante, kathaṃ channatthere amhehi paṭipajjitabban”ti vutte, “ānanda, channassa bhikkhuno brahmadaṇḍo dātabbo”ti āṇāpesi. So satthari parinibbute ānandattherena ārocitaṃ brahmadaṇḍaṃ sutvā dukkhī dummano tikkhattuṃ mucchito patitvā “mā maṃ, bhante, nāsayitthā”ti yācitvā sammā vattaṃ pūrento na cirasseva saha paṭisambhidāhi arahattaṃ pāpuṇīti.

Channattheravatthu tatiyaṃ.

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/6. Paṇḍitavagga 贤品 (Dhp 6, 76-89)”

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【经名】 6.4 Mahākappinattheravatthu 尊者摩诃劫宾那 (Dhp 6.4, 79)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

79.

Dhammapīti sukhaṃ seti, vippasannena cetasā;

Ariyappavedite dhamme, sadā ramati paṇḍito.

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七九 沉浸于法乐的人，以明净之心安乐地生活；贤智者恒常喜乐于圣者所开示的正法。

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国王和大臣们证得圣果

品尝正法滋味的人，

内心安详，生活愉快，

智者喜爱圣者所说的正法。 (偈 79)

摩诃劫宾那是鸡咕塔瓦提国王。阿娜阇是他的王后。他有很多大臣协助他治理国家。有一天，国王和大臣们外出到公园时，遇见了来自舍卫城的几个商人。这些商人向国王讲述了佛、法、僧三宝，之后，国王和大臣们就出发前往舍卫城。

这一天，佛陀通过神通，知道国王一行人正向舍卫城来，并且预知他们即将证得阿罗汉果。佛陀就到河边一棵榕树下等他们。后来，国王等人来了，看到树下休息的佛陀和他放出的六色祥光时，就走近佛陀，并且向他顶礼问候。佛陀向他们说法，听法之后，国王等人就领悟了佛法，并出家加入了僧团。

王后听说国王和大臣等人前往舍卫城后，就召集大臣的妻子们来，她们也跟随国王等人的足迹一起前去舍卫城。当她们到达佛陀休息的地方时，也看见佛陀身上放出的祥光，就向佛陀顶礼问候。但佛陀运用神通，使她们看不见国王和其他大臣，因为她们如果看见自己的丈夫已经身穿黄色袈裟，并且剃除了须发时，内心一定会受到干扰而无法听佛说法。顶礼问候后，王后向佛陀请问国王现在何处。佛陀说：“先坐下来，你会看见国王的！”王后和各位大臣的妻子听说可以看见丈夫，非常高兴，就安心地坐下来。佛陀于是开始向她们说法。国王和大臣们在（再次）听法之后就证得阿罗汉果，而王后和各位大臣的妻子们则证得初果。这时候，她们才看到国王和各位大臣等新出家的比丘，并且认出了他们，于是也向佛陀请求，允许她们出家为比丘尼。佛陀指引她们去舍卫城，她们就依照佛陀的指示前去舍卫城，加入了比丘尼僧团，不久也都证得了阿罗汉果。

佛陀在这些国王和各位大臣等新出家比丘的伴随下回到祇树给孤独园。白天或夜晚的休息时分，尊者摩诃劫宾那（原来的国王）经常自语：“多幸福啊！多幸福啊！”比丘们听见他一天重复好几次说这句话时，就向佛陀报告。

佛陀向他们解释：“摩诃劫宾那已经领悟法喜了，所以内心宁静，欢喜度日。至于他重复所说的话，指的是涅槃的喜悦！”

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【Dhammapada-aṭṭhakathā 法句经义注】

4. Mahākappinattheravatthu

Dhammapītisukhaṃ setīti imaṃ dhammadesanaṃ satthā jetavane viharanto mahākappinattheraṃ ārabbha kathesi.

Tatrāyaṃ anupubbī kathā – atīte kira āyasmā mahākappino padumuttarabuddhassa pādamūle katābhinīhāro saṃsāre saṃsaranto bārāṇasito avidūre ekasmiṃ pesakāragāme jeṭṭhakapesakāro hutvā nibbatti. Tadā sahassamattā paccekabuddhā aṭṭha māse himavante vasitvā vassike cattāro māse janapade vasanti. Te ekavāraṃ bārāṇasiyā avidūre otaritvā “senāsanakaraṇatthāya hatthakammaṃ yācathā”ti rañño santikaṃ aṭṭha paccekabuddhe pahiṇiṃsu. Tadā pana rañño vappamaṅgalakālo hoti. So “paccekabuddhā kira āgatā”ti sutvā tasmiṃ khaṇe nikkhamitvā āgatakāraṇaṃ pucchitvā “ajja, bhante, okāso natthi, sve amhākaṃ vappamaṅgalaṃ, tatiyadivase karissāmī”ti vatvā paccekabuddhe animantetvāva pāvisi. Paccekabuddhā “aññattha gamissāmā”ti pakkamiṃsu. Tasmiṃ khaṇe jeṭṭhapesakārassa bhariyā kenacideva karaṇīyena bārāṇasiṃ gacchantī te paccekabuddhe disvā vanditvā “kiṃ, bhante, avelāya, ayyā, āgatā”ti pucchitvā ādito paṭṭhāya kathesuṃ. Taṃ pavattiṃ sutvā saddhāsampannā ñāṇasampannā itthī “sve, bhante, amhākaṃ bhikkhaṃ gaṇhathā”ti nimantesi. “Bahukā mayaṃ bhaginī”ti. “Kittakā, bhante”ti? “Sahassamattā”ti. “Bhante, imasmiṃ gāme sahassapesakārā vasimha. Ekeko ekekassa bhikkhaṃ dassati, bhikkhaṃ adhivāsetha, ahameva vo vasanaṭṭhānampi kāressāmī”ti āha. Paccekabuddhā adhivāsayiṃsu.

Sā gāmaṃ pavisitvā ugghosesi – “ahaṃ sahassamatte paccekabuddhe disvā nimantayiṃ, ayyānaṃ nisīdanaṭṭhānaṃ saṃvidahatha , yāgubhattādīni sampādethā”ti . Gāmamajjhe maṇḍapaṃ kāretvā āsanāni paññāpetvā punadivase paccekabuddhe nisīdāpetvā paṇītena khādanīyena bhojanīyena parivisitvā bhattakiccāvasāne tasmiṃ gāme sabbā itthiyo ādāya tāhi saddhiṃ paccekabuddhe vanditvā, “bhante, temāsaṃ vasanatthāya paṭiññaṃ dethā”ti tesaṃ paṭiññaṃ gahetvā puna gāme ugghosesi – “ammatātā, ekekakulato ekeko puriso pharasuvāsiādīni gahetvā araññaṃ pavisitvā dabbasambhāre āharitvā ayyānaṃ vasanaṭṭhānaṃ karotū”ti. Gāmavāsino tassāyeva vacanaṃ sutvā ekeko ekekaṃ katvā saddhiṃ rattiṭṭhānadivāṭṭhānehi paṇṇasālasahassaṃ kāretvā attano attano paṇṇasālāyaṃ vassūpagate paccekabuddhe “ahaṃ sakkaccaṃ upaṭṭhahissāmi, ahaṃ sakkaccaṃ upaṭṭhahissāmī”ti upaṭṭhahiṃsu. Vassaṃvuṭṭhakāle “attano attano paṇṇasālāya vassaṃvuṭṭhānaṃ paccekabuddhānaṃ cīvarasāṭake sajjethā”ti samādapetvā ekekassa sahassasahassamūlaṃ cīvaraṃ dāpesi. Paccekabuddhā vuṭṭhavassā anumodanaṃ katvā pakkamiṃsu.

Gāmavāsinopi idaṃ puññakammaṃ katvā ito cutā tāvatiṃsabhavane nibbattitvā gaṇadevaputtā nāma ahesuṃ. Te tattha dibbasampattiṃ anubhavitvā kassapasammāsambuddhakāle bārāṇasiyaṃ kuṭumbikagehesu nibbattiṃsu. Jeṭṭhakapesakāro jeṭṭhakakuṭumbikassa putto ahosi. Bhariyāpissa jeṭṭhakakuṭumbikasseva dhītā ahosi. Tā sabbāpi vayappattā parakulaṃ gacchantiyo tesaṃ tesaṃyeva gehāni agamiṃsu. Athekadivasaṃ vihāre dhammassavanaṃ saṅghuṭṭhaṃ. “Satthā dhammaṃ desessatī”ti sutvā sabbepi te kuṭumbikā “dhammaṃ sossāmā”ti bhariyāhi saddhiṃ vihāraṃ agamiṃsu. Tesaṃ vihāramajjhaṃ paviṭṭhakkhaṇe vassaṃ uṭṭhahi. Yesaṃ kulūpakā vā ñātisāmaṇerādayo vā atthi, te tesaṃ pariveṇāni pavisiṃsu. Te pana tathārūpānaṃ natthitāya katthaci, pavisituṃ avisahantā vihāramajjheyeva aṭṭhaṃsu. Atha ne jeṭṭhakakuṭumbiko āha – “passatha amhākaṃ vippakāraṃ, kulaputtehi nāma ettakena lajjituṃ yuttan”ti. “Ayya, kiṃ pana karomā”ti? “Mayaṃ vissāsikaṭṭhānassa abhāvena imaṃ vippakāraṃ pattā, sabbe dhanaṃ saṃharitvā pariveṇaṃ karomā”ti. “Sādhu, ayyā”ti jeṭṭhako sahassaṃ adāsi, sesā pañca pañca satāni. Itthiyo aḍḍhateyyāni aḍḍhateyyāni satāni. Te taṃ dhanaṃ saṃharitvā sahassakūṭāgāraparivāraṃ satthu vasanatthāya mahāpariveṇaṃ nāma ārabhiṃsu. Navakammassa mahantatāya dhane appahonte pubbe dinnadhanato puna upaḍḍhūpaḍḍhaṃ adaṃsu. Niṭṭhite pariveṇe vihāramahaṃ karontā buddhappamukhassa bhikkhusaṅghassa sattāhaṃ mahādānaṃ datvā vīsatiyā bhikkhusahassānaṃ cīvarāni sajjiṃsu.

Jeṭṭhakakuṭumbikassa pana bhariyā sabbehi samānaṃ akatvā attano paññāya ṭhitā “atirekataraṃ katvā satthāraṃ pūjessāmī”ti anojapupphavaṇṇena sahassamūlena sāṭakena saddhiṃ anojapupphacaṅkoṭakaṃ gahetvā anumodanakāle satthāraṃ anojapupphehi pūjetvā taṃ sāṭakaṃ satthu pādamūle ṭhapetvā, “bhante, nibbattanibbattaṭṭhāne anojapupphavaṇṇaṃyeva me sarīraṃ hotu, anojā eva ca me nāmaṃ hotū”ti patthanaṃ paṭṭhapesi. Satthā “evaṃ hotū”ti anumodanaṃ akāsi. Te sabbepi yāvatāyukaṃ ṭhatvā tato cutā devaloke nibbattitvā imasmiṃ buddhuppāde devalokā cavitvā jeṭṭhakakuṭumbiko kukkuṭavatīnagare rājakule nibbattitvā vayappatto mahākappinarājā nāma ahosi, sesā amaccakule nibbattiṃsu. Jeṭṭhakakuṭumbikassa bhariyā maddaraṭṭhe sāgalanagare rājakule nibbatti, anojapupphavaṇṇamevassā sarīraṃ ahosi, anojātvevassā nāmaṃ kariṃsu. Sā vayappattā mahākappinarañño gehaṃ gantvā anojādevī nāma ahosi. Sesitthiyopi amaccakulesu nibbattitvā vayappattā tesaṃyeva amaccaputtānaṃ gehāni agamaṃsu. Te sabbe rañño sampattisadisaṃ sampattiṃ anubhaviṃsu. Yadā rājā sabbālaṅkārapaṭimaṇḍito hatthiṃ abhiruhitvā vicari, tadā tepi tatheva vicaranti. Tasmiṃ assena vā rathena vā vicarante tepi tatheva vicaranti? Evaṃ te ekato hutvā katānaṃ puññānaṃ ānubhāvena ekatova sampattiṃ anubhaviṃsu. Rañño pana balo, balavāhano, puppho, pupphavāhano, supattoti pañca assā honti. Rājā tesu supattaṃ assaṃ sayaṃ ārohati, itare cattāro assārohānaṃ sāsanāharaṇatthāya adāsi. Rājā te pātova bhojetvā “gacchatha dve vā tīṇi vā yojanāni āhiṇḍitvā buddhassa vā dhammassa vā saṅghassa vā uppannabhāvaṃ ñatvā mayhaṃ sukhasāsanaṃ āharathā”ti pesesi. Te catūhi dvārehi nikkhamitvā tīṇi yojanāni āhiṇḍitvā sāsanaṃ alabhitvā paccāgacchanti.

Athekadivasaṃ rājā supattaṃ assaṃ āruyha amaccasahassaparivuto uyyānaṃ gacchanto kilantarūpe pañcasatavāṇijake nagaraṃ pavisante disvā “ime addhānakilantā, addhā imesaṃ santikā ekaṃ bhaddakaṃ sāsanaṃ sossāmī”ti te pakkosāpetvā “kuto āgacchathā”ti pucchi. “Atthi, deva, ito vīsatiyojanasatamatthake sāvatthi nāma nagaraṃ, tato āgacchāmā”ti. “Atthi pana vo padese kiñci sāsanaṃ uppannan”ti. “Deva, aññaṃ kiñci natthi, sammāsambuddho pana uppanno”ti. Rājā tāvadeva pañcavaṇṇāya pītiyā phuṭṭhasarīro kiñci sallakkhetuṃ asakkonto muhuttaṃ vītināmetvā, “tātā, kiṃ vadethā”ti pucchi. “Buddho, deva, uppanno”ti. Rājā dutiyampi tatiyampi tatheva vītināmetvā catutthe vāre “kiṃ vadetha, tātā”ti pucchitvā “buddho, deva, uppanno”ti vutte, “tātā, vo satasahassaṃ dadāmī”ti vatvā “aññampi kiñci sāsanaṃ atthī”ti pucchi. “Atthi, deva, dhammo uppanno”ti. Rājā tampi sutvā purimanayeneva tayo vāre vītināmetvā catutthe vāre “dhammo uppanno”ti vutte “idhāpi vo satasahassaṃ dammī”ti vatvā “aparampi sāsanaṃ atthi, tātā”ti pucchi. “Atthi, deva, saṅgharatanaṃ uppannan”ti. Rājā tampi sutvā tayo vāre vītināmetvā catutthe vāre “saṅgho”ti pade vutte “idhāpi vo satasahassaṃ dammī”ti vatvā amaccasahassaṃ oloketvā, “tātā, kiṃ karissathā”ti pucchi. “Deva, tumhe kiṃ karissathā”ti? “Ahaṃ, tātā, ‘buddho uppanno, dhammo uppanno, saṅgho uppanno’ti sutvā na puna nivattissāmi, satthāraṃ uddissa gantvā tassa santike pabbajissāmī”ti. “Mayampi, deva , tumhehi saddhiṃ pabbajissāmā”ti. Rājā suvaṇṇapaṭṭe akkharāni likhāpetvā vāṇijake āha – “anojā nāma devī tumhākaṃ tīṇi satasahassāni dassati, evañca pana naṃ vadeyyātha ‘rañño kira te issariyaṃ vissaṭṭhaṃ, yathāsukhaṃ sampattiṃ paribhuñjāhī’ti, sace pana vo ‘rājā kahan’ti pucchati, ‘satthāraṃ uddissa pabbajissāmīti vatvā gato’ti āroceyyāthā”ti. Amaccāpi attano attano bhariyānaṃ tatheva sāsanaṃ pahiṇiṃsu . Rājā vāṇijake uyyojetvā assaṃ abhiruyha amaccasahassaparivuto taṃ khaṇaṃyeva nikkhami.

Satthāpi taṃ divasaṃ paccūsakāle lokaṃ volokento mahākappinarājānaṃ saparivāraṃ disvā “ayaṃ mahākappino vāṇijakānaṃ santikā tiṇṇaṃ ratanānaṃ uppannabhāvaṃ sutvā tesaṃ vacanaṃ tīhi satasahassehi pūjetvā rajjaṃ pahāya amaccasahassehi parivuto maṃ uddissa pabbajitukāmo sve nikkhamissati. So saparivāro saha paṭisambhidāhi arahattaṃ pāpuṇissati, paccuggamanamassa karissāmī”ti punadivase cakkavattī viya khuddakagāmabhojakaṃ paccuggacchanto sayameva pattacīvaraṃ gahetvā vīsayojanasataṃ maggaṃ paccuggantvā candabhāgāya nadiyā tīre nigrodharukkhamūle chabbaṇṇarasmiyo vissajjento nisīdi. “Rājāpi āgacchanto ekaṃ nadiṃ patvā “kā nāmesā”ti pucchi. “Aparacchā nāma, devā”ti. “Kimassā parimāṇaṃ, tātā”ti? “Gambhīrato gāvutaṃ, puthulato dve gāvutāni, devā”ti. “Atthi panettha nāvā vā uḷumpo vā”ti? “Natthi, devā”ti. “Nāvādīni olokente amhe jāti jaraṃ upaneti, jarā maraṇaṃ. Ahaṃ nibbematiko hutvā tīṇi ratanāni uddissa nikkhanto, tesaṃ me ānubhāvena imaṃ udakaṃ udakaṃ viya mā ahosī”ti tiṇṇaṃ ratanānaṃ guṇaṃ āvajjetvā “itipi so bhagavā arahaṃ sammāsambuddho”ti buddhānussatiṃ anussaranto saparivāro assasahassena udakapiṭṭhiṃ pakkhandi. Sindhavā piṭṭhipāsāṇe viya pakkhandiṃsu. Khurānaṃ aggā neva temiṃsu.

So taṃ uttaritvā purato gacchanto aparampi nadiṃ disvā “ayaṃ kā nāmā”ti pucchi. “Nīlavāhinī nāma, devā”ti. “Kimassā parimāṇan”ti? “Gambhīratopi puthulatopi aḍḍhayojanaṃ, devā”ti. Sesaṃ purimasadisameva. Taṃ pana nadiṃ disvā “svākkhāto bhagavatā dhammo”ti dhammānussatiṃ anussaranto pakkhandi. Tampi atikkamitvā gacchanto aparampi nadiṃ disvā “ayaṃ kā nāmā”ti pucchi. “Candabhāgā nāma, devā”ti. “Kimassā parimāṇan”ti? “Gambhīratopi puthulatopi yojanaṃ, devā”ti. Sesaṃ purimasadisameva. Imaṃ pana nadiṃ disvā “suppaṭipanno bhagavato sāvakasaṅgho”ti saṅghānussatiṃ anussaranto pakkhandi. Taṃ pana nadiṃ atikkamitvā gacchanto satthu sarīrato nikkhantā chabbaṇṇarasmiyo addasa. Nigrodharukkhassa sākhāviṭapapalāsāni sovaṇṇamayāni viya ahesuṃ. Rājā cintesi – “ayaṃ pana obhāso neva candassa, na sūriyassa, na devamārabrahmanāgasupaṇṇādīnaṃ aññatarassa, addhā ahaṃ satthāraṃ uddissa āgacchanto mahā乔达摩buddhena diṭṭho bhavissāmī”ti. So tāvadeva assapiṭṭhito otaritvā onatasarīro rasmianusārena satthāraṃ upasaṅkamitvā manosilārase nimujjanto viya buddharasmīnaṃ anto pavisitvā satthāraṃ vanditvā ekamantaṃ nisīdi saddhiṃ amaccasahassena, satthā tassa anupubbiṃ kathaṃ kathesi. Desanāvasāne rājā saparivāro sotāpattiphale patiṭṭhahi. Atha sabbeva uṭṭhahitvā pabbajjaṃ yāciṃsu. Satthā “āgamissati nu kho imesaṃ kulaputtānaṃ iddhimayapattacīvaran”ti upadhārento “ime kulaputtā paccekabuddhasahassassa cīvarasahassaṃ adaṃsu, kassapasammāsambuddhakāle vīsatiyā bhikkhusahassānampi vīsaticīvarasahassānipi adaṃsu. Anacchariyaṃ imesaṃ iddhimayapattacīvarāgamanan”ti ñatvā dakkhiṇahatthaṃ pasāretvā “etha, bhikkhavo, caratha brahmacariyaṃ sammā dukkhassa antakiriyāyā”ti āha. Te tāvadeva aṭṭhaparikkhāradharā vassasaṭṭhikattherā viya hutvā vehāsaṃ abbhuggantvā paccorohitvā satthāraṃ vanditvā nisīdiṃsu.

Tepi vāṇijakā rājakulaṃ gantvā raññā pahitabhāvaṃ ārocāpetvā deviyā “āgacchantū”ti vutte pavisitvā vanditvā ekamantaṃ aṭṭhaṃsu. Atha ne devī pucchi – “tātā, kiṃ kāraṇā āgatātthā”ti? “Mayaṃ raññā tumhākaṃ santikaṃ pahitā, tīṇi kira no satasahassāni dethā”ti. “Tātā, atibahuṃ bhaṇatha, kiṃ tumhehi rañño kataṃ, kismiṃ vo rājā pasanno ettakaṃ dhanaṃ dāpesī”ti? “Devi, na aññaṃ kiñci kataṃ, rañño pana ekaṃ sāsanaṃ ārocayimhā”ti? “Sakkā pana, tātā, mayhaṃ ārocetun”ti. “Sakkā, devī”ti. “Tena hi, tātā, vadethā”ti. “Devi buddho loke uppanno”ti. Sāpi “taṃ sutvā purimanayeneva pītiyā phuṭṭhasarīrā tikkhattuṃ kiñci asallakkhetvā catutthe vāre ‘buddho’ti padaṃ sutvā, tātā, imasmiṃ pade raññā kiṃ dinnan”ti? “Satasahassaṃ, devī”ti. “Tātā , ananucchavikaṃ raññā kataṃ evarūpaṃ sāsanaṃ sutvā tumhākaṃ satasahassaṃ dadamānena. Ahañhi vo mama duggatapaṇṇākāre tīṇi satasahassāni dammi, aparampi tumhehi rañño kiṃ ārocitan”ti? Te idañcidañcāti itarānipi dve sāsanāni ārocayiṃsu. Devī purimanayeneva pītiyā phuṭṭhasarīrā tikkhattuṃ kiñci asallakkhetvā catutthe vāre tatheva sutvā tīṇi tīṇi satasahassāni dāpesi, evaṃ te sabbānipi dvādasa satasahassāni labhiṃsu.

Atha ne devī pucchi – “rājā kahaṃ, tātā”ti? Devi, “satthāraṃ uddissa ‘pabbajissāmī’ti gato”ti. “Mayhaṃ tena kiṃ sāsanaṃ dinnan”ti? “Sabbaṃ kira tena tumhākaṃ issariyaṃ vissaṭṭhaṃ, tumhe kira yathāruciyā sampattiṃ anubhavathā”ti. “Amaccā pana kahaṃ, tātā”ti? Tepi “‘raññā saddhiṃyeva pabbajissāmā’ti gatā, devī”ti. Sā tesaṃ bhariyāyo pakkosāpetvā, ammā, tumhākaṃ sāmikā “raññā saddhiṃ pabbajissāmā”ti gatā, “tumhe kiṃ karissathā”ti? “Kiṃ pana tehi amhākaṃ sāsanaṃ pahitaṃ, devī”ti? “Tehi kira attano sampatti tumhākaṃ vissaṭṭhā, tumhe kira taṃ sampattiṃ yathāruci paribhuñjathā”ti. “Tumhe pana, devi, kiṃ karissathā”ti? “Ammā, so tāva rājā sāsanaṃ sutvā magge ṭhitakova tīhi satasahassehi tīṇi ratanāni pūjetvā kheḷapiṇḍaṃ viya sampattiṃ pahāya ‘pabbajissāmī’ti nikkhanto, mayā pana tiṇṇaṃ ratanānaṃ sāsanaṃ sutvā tīṇi ratanāni navahi satasahassehi pūjitāni, na kho panesā sampatti nāma raññoyeva dukkhā, mayhampi dukkhāyeva. Ko raññā chaḍḍitakheḷapiṇḍaṃ jāṇukehi patiṭṭhahitvā mukhena gaṇhissati, na mayhaṃ sampattiyā attho, ahampi satthāraṃ uddissa gantvā pabbajissāmī”ti. “Devi, mayampi tumheheva saddhiṃ pabbajissāmā”ti. “Sace sakkotha, sādhu, ammā”ti? “Sakkoma, devī”ti. “Sādhu, ammā, tena hi ethā”ti rathasahassaṃ yojāpetvā rathaṃ āruyha tāhi saddhiṃ nikkhamitvā antarāmagge paṭhamaṃ nadiṃ disvā yathā raññā puṭṭhaṃ, tatheva pucchitvā sabbapavattiṃ sutvā “rañño gatamaggaṃ olokethā”ti vatvā “sindhavānaṃ padavalañjaṃ na passāma, devī”ti vutte “rājā tīṇi ratanāni uddissa nikkhanto saccakiriyaṃ katvā gato bhavissati. Ahampi tīṇi ratanāni uddissa nikkhantā, tesameva anubhāvena idaṃ udakaṃ viya mā ahosī”ti tiṇṇaṃ ratanānaṃ guṇaṃ anussaritvā rathasahassaṃ pesesi. Udakaṃ piṭṭhipāsāṇasadisaṃ ahosi. Cakkānaṃ aggagganemivaṭṭiyo neva temiṃsu. Eteneva upāyena itarā dve nadiyo uttari.

Atha satthā tassāgamanabhāvaṃ ñatvā yathā attano santike nisinnā bhikkhū na paññāyanti, evamakāsi. Sāpi gacchantī gacchantī satthu sarīrato nikkhantā chabbaṇṇarasmiyo disvā tatheva cintetvā satthāraṃ upasaṅkamitvā vanditvā ekamantaṃ ṭhitā pucchi – “bhante, mahākappino tumhākaṃ uddissa nikkhanto āgatettha maññe, kahaṃ so, amhākampi naṃ dassethā”ti? “Nisīdatha tāva, idheva naṃ passissathā”ti . Tā sabbāpi tuṭṭhacittā “idheva kira nisinnā sāmike passissāmā”ti nisīdiṃsu. Satthā tāsaṃ anupubbiṃ kathaṃ kathesi, anojādevī desanāvasāne saparivārā sotāpattiphalaṃ pāpuṇi. Mahākappinatthero tāsaṃ vaḍḍhitadhammadesanaṃ suṇanto saparivāro saha paṭisambhidāhi arahattaṃ pāpuṇi. Tasmiṃ khaṇe satthā tāsaṃ te bhikkhū arahattappatte dassesi. Tāsaṃ kira āgatakkhaṇeyeva attano sāmike kāsāvadhare muṇḍakasīse disvā cittaṃ ekaggaṃ na bhaveyya, tena maggaphalāni pattuṃ na sakkuṇeyyuṃ. Tasmā acalasaddhāya patiṭṭhitakāle tāsaṃ te bhikkhū arahattappatteyeva dassesi.

Tāpi te disvā pañcapatiṭṭhitena vanditvā, “bhante, tumhākaṃ tāva pabbajitakiccaṃ matthakaṃ pattan”ti vatvā satthāraṃ vanditvā ekamantaṃ ṭhitā pabbajjaṃ yāciṃsu. Evaṃ kira vutte “satthā uppalavaṇṇāya āgamanaṃ cintesī”ti ekacce vadanti. Satthā pana tā upāsikāyo āha – “sāvatthiṃ gantvā bhikkhunīupassaye pabbajethā”ti. Tā anupubbena janapadacārikaṃ caramānā antarāmagge mahājanena abhihaṭasakkārasammānā padasāva vīsayojanasatikaṃ gantvā bhikkhunīupassaye pabbajitvā arahattaṃ pāpuṇiṃsu. Satthāpi bhikkhusahassaṃ ādāya ākāseneva jetavanaṃ agamāsi. Tatra sudaṃ āyasmā mahākappino rattiṭṭhānadivāṭṭhānādīsu “aho sukhaṃ , aho sukhan”ti udānaṃ udānento vicarati. Bhikkhū bhagavato ārocesuṃ – “bhante, mahākappino ‘aho sukhaṃ, aho sukhan’ti udānaṃ udānento vicarati, attano kāmasukhaṃ rajjasukhaṃ ārabbha kathesi maññe”ti. Satthā taṃ pakkosāpetvā “saccaṃ kira tvaṃ, kappina, kāmasukhaṃ rajjasukhaṃ ārabbha udānaṃ udānesī”ti. “Bhagavā me, bhante, taṃ ārabbha udānabhāvaṃ vā anudānabhāvaṃ vā jānātī”ti? Satthā “na, bhikkhave, mama putto kāmasukhaṃ rajjasukhaṃ ārabbha udānaṃ udāneti, puttassa pana me dhammapīti nāma dhammarati nāma uppajjati, so amatamahānibbānaṃ ārabbha eva udānaṃ udānesī”ti anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

79.

“Dhammapīti sukhaṃ seti, vippasannena cetasā;

Ariyappavedite dhamme, sadā ramati paṇḍito”ti.

Tattha dhammapītīti dhammapāyako, dhammaṃ pivantoti attho. Dhammo ca nāmesa na sakkā bhājanena yāguādīni viya pātuṃ? Navavidhaṃ pana lokuttaradhammaṃ nāmakāyena phusanto ārammaṇato sacchikaronto pariññābhisamayādīhi dukkhādīni ariyasaccāni paṭivijjhanto dhammaṃ pivati nāma. Sukhaṃ setīti desanāmattamevetaṃ, catūhipi iriyāpathehi sukhaṃ viharatīti attho. Vippasannenāti anāvilena nirupakkilesena. Ariyappavediteti buddhādīhi ariyehi pavedite satipaṭṭhānādibhede bodhipakkhiyadhamme. Sadā ramatīti evarūpo dhammapīti vippasannena cetasā viharanto paṇḍiccena samannāgato sadā ramati abhiramatīti.

Desanāvasāne bahū sotāpannādayo ahesunti.

Mahākappinattheravatthu catutthaṃ.

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/6. Paṇḍitavagga 贤品 (Dhp 6, 76-89)”

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【经名】 6.5 Paṇḍitasāmaṇeravatthu 班迪达沙弥 (Dhp 6.5, 80)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

80.

Udakañhi nayanti nettikā, usukārā namayanti [damayanti (ka.)] tejanaṃ;

Dāruṃ namayanti tacchakā, attānaṃ damayanti paṇḍitā.

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八〇 治水的人引导水流，制箭的工匠矫直箭杆，木匠修正木材，贤者调伏自己。

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年轻沙弥的修行成就（参考“殊卡沙弥”偈145）

灌溉者引水，箭匠矫直弓箭，

木匠处理木材，而智者调御自己。 (偈 80)

班迪达是舍卫城一位著名人物的儿子。他在非常年轻时，就出家为沙弥。出家后的第八天，他与舍利弗一齐去化缘，在半路上看见农人引水入农田，他问舍利弗：

“尊者！没有心识的水，能够随人意地被导引到任何地方吗？”

“是啊！水可以被导引至任何地方。”舍利弗说。

然后他们继续上路。后来，班迪达又看见制作弓箭的人用火锻烧弓箭，使其笔直。他也看见木匠切割、刨平树木，用来做车轮。这时候，班迪达内心如是思维：“如果没有心识的水可以任人导引至任何地方；没有心识且弯曲的竹子可以抚直；没有心识的木材也可以做成有用的东西。那么，拥有心识的我，为什么无法控制我的内心，修行清净止观呢？”

经过这番思考后，他当下向舍利弗请求回精舍自己的房间，并深刻观身。诸天神也使精舍和周遭环境保持宁静，协助他禅修。不久，就证得三果。

就在这时候，舍利弗正朝班迪达的房间走去。佛陀透过神通知道班迪达已证得三果，只要继续禅修下去，马上就可证得阿罗汉果，所以佛陀决定要阻止舍利弗进入班迪达的房间。佛陀就走到班迪达的房门口，询问舍利弗一些问题，使他无法进入房间。班迪达才能证得阿罗汉果，这天正是他出家的第八天。

佛陀说：“当一个人精进修行时，甚至天神们都会来护持，我个人就亲自在门口阻止舍利弗进入班迪达的房间，如此，班迪达才能证得阿罗汉果。”

(请参考故事“殊卡沙弥”)

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【Dhammapada-aṭṭhakathā 法句经义注】

[AI翻译]

5. 班迪达沙弥的故事

“引水者导水……”这句法句是导师住在祇园精舍时，针对班迪达沙弥而说的。

据说，在过去迦叶正等正觉佛时代，佛陀与两万漏尽比丘众一同来到波罗奈城。人们根据自己的能力，八人或十人集合起来，布施外来者等等。有一天，导师在饭食结束后，如此随喜开示道：

“诸位优婆塞，此处有人认为‘只布施自己的东西是恰当的，何必劝导他人呢？’于是自己布施，而不劝导他人。他在生生世世中获得财富，却得不到随从。有人劝导他人，自己却不布施。他在生生世世中获得随从，却得不到财富。有人自己不布施，也不劝导他人。他在生生世世中既得不到财富，也得不到随从，如同食残食者一般生活。有人自己布施，也劝导他人。他在生生世世中既能获得财富，也能获得随从。”

听到这番话，站在附近的一位智者心想：“我现在要做能使我获得这两种福报的事情。”他顶礼导师后说：“尊者，明天请接受我的供养。”“你需要多少比丘？”“尊者，您的随从有多少？”“有两万比丘。”“尊者，请您和所有比丘明天接受我的供养。”导师默许了。他进入村庄，四处宣告：“父老乡亲们，我明天已邀请以佛陀为首的比丘僧团应供，你们能供养多少比丘，就请供养多少。”人们估量着自己的能力说：“我们供养十位”、“我们供养二十位”、“我们供养一百位”、“我们供养五百位”。他从头开始将所有人的认捐都记录在册子上。

那时，城里有一个因极其贫困而出名的男子，人称“大穷人”。劝募者看到他也迎面走来，便问：“喂，大穷人，我明天邀请了以佛陀为首的比丘僧团应供，明天城里人都会布施，你能供养几位比丘？”“主人，比丘与我何干？比丘是有钱人的事。我明天连一纳利（容量单位）的米粥都凑不齐，我是靠做佣工过活的，比丘与我何干？”劝募者必须是聪慧的人。因此，即使对方说“没有”，他也没有沉默，而是这样说：“喂，大穷人，这城里很多人吃着美味佳肴，穿着细软衣物，佩戴各种饰品，躺在华丽的床上享受福报。而你白天做佣工，连填饱肚子都不够。即使这样，你难道不知道‘我因为以前没做功德，所以什么也得不到’吗？”“我知道，主人。”“那你为什么现在不做功德呢？你年轻力壮，难道不能靠做佣工，尽力布施吗？”听他这么一说，大穷人当下生起悚惧之心，说：“也给我登记一位比丘吧，我做点佣工，供养一位比丘。”那人想着“一位比丘登记在册子上有什么用呢？”就没有登记。

大穷人回到家，对妻子说：“贤妻，城里人明天要做僧食供养，我也被劝募者说‘供养一位比丘吧’，我们明天也供养一位比丘吧。”他妻子没有说“我们这么穷，你为什么答应呢”，而是说：“夫君，你做得好。我们以前什么都没布施，现在才变得贫穷。我们俩都去做佣工，供养一位比丘吧，夫君。”说完，两人都走出家门，去了佣工市场。

大富长者看见他，问道：“喂，大穷人，要做佣工吗？”“是的，老爷。”“做什么呢？”“您让我做什么，我就做什么。”“那好，我们明天要供养两三百位比丘，来，劈柴吧。”于是拿出斧头和锛子给他。大穷人紧束腰带，充满干劲，放下锛子拿起斧头，放下斧头拿起锛子，劈着柴。长者对他说：“喂，你今天干活特别起劲，是什么原因呢？”“主人，我明天要供养一位比丘。”听了这话，长者心生欢喜，想道：“啊，他做了件难得的事！没有因为‘我穷’就沉默，反而说‘做佣工供养一位比丘’。”长者的妻子也看到大穷人的妻子，问：“大姐，要做什么活儿？”对方回答：“您让我做什么，我就做什么。”于是带她进了舂米房，给了她簸箕、臼杵等物。她像跳舞一样，欢喜雀跃地舂米、筛米。长者的妻子问她：“大姐，你干活特别高兴，是什么原因呢？”“夫人，做了这佣工，我们也要供养一位比丘。”听了这话，长者的妻子也对她心生敬佩：“啊，她真是做了难得的事啊！”长者在大穷人劈柴的时候，说：“这是你的工钱。”给了他四纳利的稻谷。又说：“这是给你的赏钱。”另外又给了四纳利。

他回到家，对妻子说：“我做佣工得到了稻谷，这可以做主食。你用你挣的工钱去买酸奶、油和调味品吧。”长者的妻子也另外给了她一罐酥油、一罐酸奶、一些调味品和一纳利精米。这样，两人一共有了九纳利的米。他们高兴地想着“我们得到供品了”，一大早就起来了。妻子对大穷人说：“去吧，夫君，找些野菜带回来。”他在市场中间没找到野菜，便去了河边。他心里高兴地想着“今天能供养尊者们了”，一边唱着歌一边采野菜。一个正在撒大网捕鱼的渔夫听到，心想“这应该是大穷人的声音”，便把他叫过来问道：“你心情特别好，在唱歌，是什么原因呢？”“我在采野菜，朋友。”“做什么用？”“要供养一位比丘。”“哦，那比丘真幸运！他会吃你的野菜吗？”“我能怎么办呢，朋友？就用我自己找到的野菜供养他吧。”“那来吧。”“做什么，朋友？”“把这些鱼拿去，分成一足钱、半足钱和一钱一份的堆起来。”他照做了。城里人为了供养各自邀请的比丘，把捆好的鱼都拿走了。就在他堆鱼的时候，托钵的时间到了。他注意到时间，说：“我要走了，朋友，这是比丘们来的时间了。”“还有鱼堆吗？”“没有了，朋友，都卖完了。”“那我为自己埋在沙里的四条罗希陀鱼（Rohita fish）还留着。如果你想供养比丘，就拿这些去吧。”于是把那些鱼给了他。

那天，导师在黎明时分观察世间，看到大穷人进入了自己的智网范围，便思惟“会发生什么事呢？”他观察到：“大穷人昨天和妻子一起做佣工，想‘要供养一位比丘’，他会得到哪位比丘呢？”他考虑到：“人们会按照册子上的标记领走比丘，在各自家里安座供养。除了我之外，大穷人得不到其他比丘。”诸佛确实怜悯贫困者。因此，导师一大早净身完毕后，想着“我要帮助大穷人”，便进入香室（佛陀的房间）坐下。就在大穷人拿着鱼进入家门时，帝释天的宝座——般度甘巴拉石座（Paṇḍukambalasilāsana）显现出温热之兆。他观察“是什么原因呢？”发现：“昨天，大穷人和他的妻子一起做工，想‘要供养一位比丘’。他会得到哪位比丘呢？”他思量到：“他没有别的比丘可得，导师想帮助大穷人，已经在香室里坐着了。大穷人准备的粥饭和野菜羹汤也会供养给如来。我何不去大穷人家里帮忙做饭呢？”于是他以不为人知的形貌来到他家附近，问道：“有谁需要雇工做点什么吗？”大穷人看到他，说：“朋友，你能做什么工？”“主人，我是万能工匠，没有我不会的手艺，准备粥饭等事我也懂。”“朋友，我们需要你的手艺，但是我们看不到有什么工钱可以给你。”“那你要做什么呢？”“我想供养一位比丘，需要准备他的粥饭。”“如果你要供养比丘，我不需要工钱。难道我的功德不重要吗？”“既然如此，太好了，朋友，请进吧。”他进入大穷人的家，让人把油、米等拿来，然后催促道：“去把你分到的比丘请来吧。”负责安排供养的人也按照册子上的规定，把比丘们派往各家。

大穷人到他那里去，说：“请把我分到的比丘给我。”那人这时才想起，说：“我忘了你的比丘了。”大穷人如同被锐利的矛刺中腹部一般，哭喊道：“主人，你为什么毁了我！我昨天被你劝说，和妻子做了一天工，今天一大早去河边找野菜回来。请给我一位比丘吧！”他举起双臂哀号。人们聚集过来问：“这是怎么了，大穷人？”他叙述了事情经过。他们问负责安排的人：“喂，是真的吗？你劝说他‘做工供养一位比丘’？”“是的，诸位。”“你做了件严重的事！你安排了这么多比丘，却没给他一位。”听了他们的话，那人羞愧地对他说：“喂，大穷人，别毁了我，我因为你的事陷入了大麻烦。人们按照册子上的规定领走了自己分到的比丘，没有人会把自己家里坐着的比丘请出来给你的。不过，导师洗漱完毕后，就在香室里坐着。国王、王子、大臣等人都坐着等导师从香室出来，拿着导师的钵想‘我们要走了’。诸佛确实怜悯贫困者。你去寺院顶礼导师说：‘尊者，我很贫困，请帮助我吧。’如果你有福德，一定能得到。”

他去了寺院。因为以前在寺院里见过他吃残食的样子，国王、王子等人对他说：“大穷人，还没到吃饭时间，你来做什么？”他说：“我知道，主人，‘还没到吃饭时间’。我是来顶礼导师的。”说着走到香室门口，头靠门框，五体投地顶礼，说：“尊者，在这城里没有比我更穷的人了，请做我的依靠，请帮助我吧！”导师打开香室的门，拿出钵，放在他手里。他如同获得了转轮圣王的荣耀一般。国王、王子等人面面相觑。导师亲自给的钵，没有人有权势能拿走。他们这样说：“喂，大穷人，把导师的钵给我们吧，我们给你这么多钱。你穷，拿钱吧，要钵有什么用？”大穷人说：“不给任何人，我不要钱，我就是要供养导师。”其余人请求他而得不到钵，便回去了。国王则想：“大穷人即使被钱财诱惑也不给导师的钵，而导师亲自给的钵谁也拿不走。他的供品能有多少呢？等他供养完，我再把导师接到家里，供养我准备的食物。”于是便和导师一起去了。天帝释也准备好了粥、硬食、米饭、羹汤、野菜等，铺设好适合导师就座的座位，坐在一旁。

大穷人领着导师说：“请进，尊者。”他的住所很低矮，不弯腰是进不去的。但诸佛进入房屋时是不弯腰进入的。在进入房屋时，要么大地向下陷，要么房屋向上升。这是他们善施果报的体现。出来离开后，一切又恢复原状。因此，导师站着就进入了房屋，坐在帝释铺设的座位上。导师坐下后，国王说：“喂，大穷人，我们向你要导师的钵你都不给，让我们看看，你给导师准备了什么样的供养？”这时帝释打开了粥、硬食等。它们的香气弥漫了整个城市。国王看着粥等食物，对世尊说：“尊者，我原想着‘大穷人的供品能有多少？等他供养完，我再把导师接到家里，供养我自己准备的食物’而来。我从未见过这样的食物。我在这里，大穷人会感到不自在，我该走了。”于是顶礼导师后离去。帝释也给导师盛上粥等食物，恭敬地侍候。导师用完餐，作随喜开示后，从座位上起身离去。

帝释给大穷人作了示意。他拿起钵，跟随着导师。帝释转身站在大穷人的家门口，仰望天空。霎时间，天空降下七宝雨，填满了他的家中所有容器，充满了整个屋子。他家里没有了空间。他的妻子抱着孩子们出来，站在外面。他跟送导师回来后，看到孩子们在外面，问道：“这是怎么了？”“夫君，我们整个家都装满了七宝，没有地方可以进去了。”他心想：“我的布施今天就得到了果报。”于是去到国王那里，顶礼后，国王问：“你来做什么？”他说：“陛下，我的家装满了七宝，请您收下那些财宝吧。”国王想：“啊，供养佛陀的布施，今天就达到了顶峰！”便对他说：“你需要什么？”“陛下，需要一千辆车来运财宝。”国王派了一千辆车去，把财宝运来，堆在王宫庭院里。堆成了一座像棕榈树那么高的宝山。国王召集城里人问道：“这城里有谁有这么多财富吗？”“没有，陛下。”“对于这样的大富翁，应该怎么办？”“应该赐予他长者之位，陛下。”国王隆重地为他举行仪式，赐予他长者之位。

然后告诉他以前一位长者的宅基地位置，说：“把那里的草木清理掉，盖房子住在那里吧。”在他清理那块地，平整地面，挖掘土地时，埋藏的宝藏罐互相碰撞着显露出来。他报告给国王，国王说：“这是因你的福德而出现的，你自己收下吧。”他建好了房子，连续七天举行了以佛陀为首的比丘僧团的大布施。此后，他一生都做着功德，寿命终结时往生天界。

经过一个佛陀出世与入灭之间的时间，他在天界享受天福。在现在这个佛陀出世的时代，他从天界转生，在舍卫城一位侍奉舍利弗长老的富家女的腹中结生。她的父母知道她怀孕后，给予了安胎的照顾。过了一段时间，她生起了这样的胎孕渴求：“啊，要是我能以法将（舍利弗）为首，供养五百比丘罗希陀鱼汤，然后穿着袈裟色的衣服，坐在座位末端，吃那些比丘剩下的食物就好了！”她告诉父母后，照做了，胎孕渴求便平息了。此后，在她其余的七次吉庆仪式中，也都以罗希陀鱼汤供养了以法将长老为首的五百比丘。这一切都应按照提萨童子故事中所述的方式来理解。这正是他在做大穷人时布施罗希陀鱼汤的果报。在他命名那天，母亲说：“尊者，请给您的仆人传授学处吧。”长老问：“这孩子叫什么名字？”“尊者，自从这孩子在我腹中结生以来，家里的愚笨、口吃的人也都变得聪明了。因此，我儿子的名字就叫‘班迪达’（意为‘贤者、智者’）吧。”长老传授了学处。从他出生的那天起，母亲就生起了“我不能违逆我儿子的意愿”的心念。他七岁时对母亲说：“妈妈，我要去长老那里出家。”“好啊，孩子，我正是生起了‘我不会违逆你的意愿’的心念。”说完，邀请长老来应供，供养后说：“尊者，您的仆人想出家，我傍晚会带他去寺院。”送走长老后，召集亲戚说：“我儿子在家时应受的礼遇，我们今天就为他办了吧。”为他举行了盛大的礼遇后，带他去了寺院，说：“尊者，请为他剃度吧。”交给了长老。

长老向他说明了出家生活的艰辛。他说：“我会的，尊者，遵从您的教诲。”长老说：“那来吧。”沾湿了他的头发，教导了五种与身体相关的业处（发毛爪齿皮），为他剃度出家。他的父母也在寺院住了七天，以罗希陀鱼汤供养了以佛陀为首的比丘僧团，第七天傍晚才回家。长老在第八天进村时，带着他一起去，没有和比丘僧团一起走。为什么呢？因为他的持钵、穿衣以及威仪举止还不够端庄。而且，在寺院里还有长老应做的事情。长老在比丘僧团进入村庄后，会巡视整个寺院，打扫未打扫的地方，在空器皿里准备好饮用水和用水，整理好乱放的床、凳等，然后才进入村庄。此外，为了“不让外道进入空无一人的寺院后说‘看沙门乔达摩的弟子们坐过的地方！’”他会整理好整个寺院，然后才进入村庄。因此，那天他也让沙弥拿着钵和衣，稍晚一些时候才去托钵。

沙弥和师父一起走着，在路上看到水渠，问道：“尊者，这是什么？”“这叫水渠，沙弥。”“用它做什么？”“从这里那里引水，灌溉自己的庄稼。”“那么，尊者，水有心识吗？”“没有，贤友。”“像这样没有心识的东西，也能被引到自己想去的地方吗，尊者？”“是的，贤友。”他心想：“如果连这样没有心识的东西，都能被引到人们想去的地方来做事，为什么有心识的人不能够调伏自己的心，修习沙门法呢？”接着他往前走，看到制箭者把箭杆在火上加热，用眼角瞄准，把它弄直，便问道：“尊者，这些人是做什么的？”“他们叫制箭者，贤友。”“他们在做什么呢？”“他们在火上加热，把箭杆弄直。”“尊者，它有心识吗？”“没有心识，贤友。”他心想：“如果（他们能）拿起没有心识的东西，在火上加热把它弄直，为什么有心识的人不能够调伏自己的心，修习沙门法呢？”接着他往前走，看到木匠们在砍削木头做车轮的轮辋、辐条、轮毂等，便问道：“尊者，这些人是做什么的？”“他们叫木匠，贤友。”“他们在做什么呢？”“他们拿木头做车轮等，贤友。”“这些有心识吗，尊者？”“没有心识，贤友。”于是他产生了这样的想法：“如果（他们能）拿没有心识的木块做成车轮等，为什么有心识的人不能够调伏自己的心，修习沙门法呢？”他看到这些事情后，说：“尊者，如果您的钵和衣您自己拿的话，我就回去了。”长老没有产生“这个刚出家的年幼沙弥跟着我却说这样的话”的想法，只是说：“拿来吧，沙弥。”便接过了自己的钵和衣。

沙弥顶礼师父后，转身回去时说：“尊者，给我带食物的时候，请带罗希陀鱼汤来。”“我们怎么能得到呢，贤友？”“尊者，如果凭您自己的福德得不到，凭我的福德您就能得到。”长老想着“年幼的沙弥独自坐在外面可能会有危险”，便把钥匙给了他，说：“打开我住处的门，进去里面坐着吧。”他照做了，将智慧深入自身所缘的色身（由四大和所造色构成的身体），观察着自己的身心状态坐了下来。由于他的功德威力，帝释天的宝座显现出温热之兆。他思惟“是什么原因呢？”观察到：“班迪达沙弥把师父的钵和衣交还后，想着‘我要修习沙门法’而回去了，我也应该去那里。”于是召集四大天王说：“去驱赶寺院附近树林里的鸟雀，守护四周。”又对月天子说：“把月轮拉住。”对日天子说：“把日轮拉住。”自己则去到（控制环境声音的）系索处守护着。寺院里连旧树叶落地的声音都没有了。沙弥的心达到了专一。他在午前时分就通过审察自身，证得了（阿那含、斯陀含、须陀洹）三种果位。

长老也想着“沙弥在寺院里坐着，适合他的食物在某某家可以得到”，便去了一个充满敬爱之情的在家护持者家里。那天那里的人们正好得到了罗希陀鱼，正坐着等长老的到来。他们看到长老来了，说：“尊者，您来这里真是太好了！”便请他进入屋内，供养了粥、硬食等，并供养了罗希陀鱼汤饭。长老示意要带走一些。人们说：“请用吧，尊者，也会有带走的份。”在长老用完餐后，将钵装满了罗希陀鱼汤饭，递给了他。长老想着“我的沙弥饿了”，便急速赶回。导师那天也早早用完餐，回到寺院，如此思惟：“班迪达沙弥把师父的钵和衣交还后，想着‘我要修习沙门法’而回去了。他的出家修行目标能否达成呢？”观察后知道他已证得三果。“他是否有证得阿罗汉的近因缘（upanissayo）呢？”观察后看到“有”。“他能否在午前证得阿罗汉呢？”观察后了知“能”。于是他产生了这样的想法：“舍利弗拿着沙弥的食物正急速赶来，可能会打扰他。我应在门楼处守护着，然后问他一些问题。在他回答问题的时候，沙弥将连同无碍解智一起证得阿罗汉果。”于是他前往门楼处站着，向到达的长老问了四个问题。长老一一回答了所问的问题。

这里的问答是这样的：据说导师问他：“舍利弗，你得到了什么？”“食物，尊者。”“食物带来什么，舍利弗？”“感受（Vedanā），尊者。”“感受带来什么，舍利弗？”“色（Rūpa），尊者。”“色又带来什么，舍利弗？”“触（Phassa），尊者。”这里的含义是：“被饥饿所迫而食用的食物，能消除他的饥饿，带来乐受（sukhaṃ vedanaṃ）。通过食用食物而感到快乐的人，由于乐受的生起，身体会容光焕发。这样，感受带来了色。快乐的人，由于食物消化所产生的快乐喜悦，无论是躺下还是坐下，想着‘我现在生起了滋味（享受）’，便会获得舒适的触。”

就这样，在这四个问题被回答完毕时，沙弥连同无碍解智一起证得了阿罗汉果。导师也对长老说：“去吧，舍利弗，把食物给你沙弥。”长老去敲门。沙弥出来，从长老手中接过钵，放在一旁，用扇子给长老扇风。长老对他说：“沙弥，用餐吧。”“您呢，尊者？”“我用过餐了，你用吧。”七岁的孩子出家第八天，在那一刻，如同盛开的莲花一般证得了阿罗汉果。他审察着所达到的境界，坐下用餐。在他洗好钵，收拾好之后，月天子放开了月轮，日天子放开了日轮。四大天王解除了四方的守护，天帝释解除了对声音干扰的守护。太阳已从正中滑落。

比丘们议论纷纷：“影子超过了规定时间（午后），太阳已从正中滑落，而沙弥现在才刚吃完饭，这到底是怎么回事？”导师知道这情况后，前来问道：“诸比丘，你们在谈论什么？”“是这样的，尊者。”“是的，诸比丘，有福德者修习沙门法时，月天子拉住月轮，日天子拉住日轮，四大天王在寺院林苑四周守护，天帝释在控制声音干扰处守护。即使是我，身为佛陀，也不能安闲坐着，也去到门楼处为我的儿子守护。智者们见到引水者从水渠引水，制箭者矫直箭杆，木匠砍削木材，仅仅以此为所缘，便调伏自身，证得阿罗汉果。”说完，他连接上下文，宣说此偈：

80.

“Udakañhi nayanti nettikā, usukārā namayanti tejanaṃ;

Dāruṃ namayanti tacchakā, attānaṃ damayanti paṇḍitā”ti.

其中，“水”（udakaṃ）指的是通过挖掘高地、填满洼地、建造水渠或放置木槽，将水引到自己想去的任何地方。“引导者”（nettikā）即是那些人。“箭杆”（tejanaṃ）指的是箭。“此偈”意为：引水者随自己的意愿引导水流；制箭者也通过加热来弯曲（矫直）箭杆，使箭笔直；木匠为了制作轮辋等而砍削木材，也随自己的意愿将其弄直或弄弯。同样地，以此为所缘，智者们生起须陀洹道等，调伏自身；而达到阿罗汉果者，则称为彻底调伏者。

说法结束时，许多人证得了须陀洹果等果位。

班迪达沙弥的故事第五则结束。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/6. Paṇḍitavagga 贤品 (Dhp 6, 76-89)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.6 Lakuṇḍakabhaddiyattheravatthu 跋提比丘坚固如磐石 (Dhp 6.6, 81)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

81.

Selo yathā ekaghano [ekagghano (ka.)], vātena na samīrati;

Evaṃ nindāpasaṃsāsu, na samiñjanti paṇḍitā.

☸---------------------------------------------------------------------

八一 犹如坚固的岩石，不被风所动摇，诽谤和赞誉，都不能动摇贤者。

☸.....................................................................

坚固如磐石

如同坚固的石头不被风吹动，

智者也不被毁谤或赞誉所动摇。

跋提是祇树给孤独园的一位比丘。由于个头矮小，大家就以“矮个儿跋提”称呼他。甚至有些年轻比丘经常拉他的鼻子、耳朵或拍他的头来嘲笑他：

“大叔，你好吗？快乐吗？比丘的生活你觉得烦不烦啊？”

但跋提心地非常善良，从不生气，也不回嘴。事实上，他的内心和神情都十分宁静安详。

佛陀知道跋提的耐心时，就说：

“阿罗汉永不发脾气，不苛责别人，也不嗔恨他人。阿罗汉就像一座山，山不被风所动摇，阿罗汉也不被毁谤或侮辱所动摇！”

这时候，其他的比丘才知道跋提已经证得阿罗汉果。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

[AI翻译]

6. 矮个子跋提长老的故事

世尊在祇树给孤独园时，针对矮个子跋提长老，开示了这句法句：“犹如岩石……”。

据说，凡夫沙弥等见到长老，就抓住他的头、耳朵或鼻子说：“喂，小叔父，你在教法中不感到厌烦吗？还乐在其中吗？”长老对他们从不生气，也不恼怒。比丘们在法堂集会时发起话题：“诸位同修，请看，沙弥等见到矮个子跋提长老就这样那样地戏弄他，他却对他们从不生气，也不恼怒。”世尊前来问道：“你们在谈论什么呢，比丘们？”听说是“关于这件事情，尊者”后，（世尊）说：“是的，比丘们，漏尽者确实从不生气，也不恼怒。他们如同坚固的岩石，不动摇，不摇晃。”说完，便连接上下文，说法时念诵了这首偈颂：

81.

“犹如一块坚固的岩石，不被狂风所撼动；

同样，在毁谤和赞誉之中，智者们毫不动摇。”

在此，“Nindāpasaṃsāsu”（在毁谤和赞誉中）：虽然这里只提到了两种世间法（毁、誉），但其含义应根据所有八种世间法（利、衰、毁、誉、称、讥、苦、乐）来理解。如同坚实的、无孔隙的岩石不会被来自东方等的风所动摇、摇摆或移动一样，同样地，当八种世间法冲击时，智者们不会动摇（na samiñjanti），即不会因厌恶或贪爱而动摇或摇晃。

说法结束时，许多人证得了须陀洹果等。

矮个子跋提长老的故事第六则完。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/6. Paṇḍitavagga 贤品 (Dhp 6, 76-89)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.7 Kāṇamātāvatthu 坎南布施 (Dhp 6.7, 82)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

82.

Yathāpi rahado gambhīro, vippasanno anāvilo;

Evaṃ dhammāni sutvāna, vippasīdanti paṇḍitā.

☸---------------------------------------------------------------------

八二 犹如幽深的池塘，清澈而平静，贤者听闻佛法后，内心也如此澄清宁静。

☸.....................................................................

辱骂比丘的女人

如同深潭的水，清澈安静；

智者听闻佛法后，内心清净。

玛她是一位虔诚的女信徒。她的女儿坎南嫁到别的村子去。有一次，由于坎南回娘家已经有一段日子了，她丈夫就送信来要她回去。坎南的母亲因为要做糕饼给女婿，就要她过几天再回去。

第二天，玛她做了几个糕饼，但有四个比丘来化缘，她就把所做的糕饼全部供养他们，坎南只好再留下待一天。但连续三天玛她都把糕饼供养给了比丘。因为这个缘故，坎南的丈夫就另外再娶了。坎南从此痛恨所有的比丘，认为比丘毁了她的婚姻。每次遇见比丘，就加以辱骂、毁谤。后来，所有的比丘就远离她家。

佛陀知道这件事后（因为这件事，建议比丘不要向女施主化缘），就到坎南家去，并问她：

“比丘是只取你供养的食物，还是也拿走了没有供养的食物？”

坎南回答说，比丘只取供养的东西，并且说：“比丘们没有错，错在我自己。”她承认自己的错误，请求佛陀的宽恕，并进一步顶礼。佛陀就向她说法，坎南闻法之后证得初果。

回精舍的路上，佛陀碰见波斯匿王，就把坎南的事告诉国王。国王问佛陀，她是不是已经知道自己错了，并且明白了佛法。佛陀回答道：“我已经教导她佛法，她也因此法喜充满。”

国王向佛陀保证，会让坎南今生衣食富足。国王回去后，就叫坎南来，并宣称：“谁能妥善照顾我的女儿——坎南，就可以收养她。”这时候一位大臣就认她为养女。这位大臣告诉她：“你要供养多少，就供养多少！”从此以后，坎南每天供养所有到她家化缘的比丘。

佛陀知道坎南慷慨布施时，说道：“比丘们！坎南纷扰杂乱的心在闻法后已经变得清澄、祥和了。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

[AI翻译]

7. 迦ṇā母亲的故事

世尊在祇树给孤独园时，针对迦ṇā母亲，开示了这句法句：“犹如深潭……”。这个故事源自《律藏》（波逸提 230）。

当时，迦ṇā的母亲想让女儿体面地回到夫家，四次将准备好的糕点布施给了四位比丘。世尊因此事制定了学处。迦ṇā的丈夫又娶了别的妻子。迦ṇā听到这事后，认为：“是他们（比丘们）毁了我的家庭生活。”于是见到比丘就辱骂、诽谤。比丘们都不敢走那条路了。世尊知道了这件事，便亲自前往。迦ṇā的母亲顶礼世尊，请世尊在准备好的座位上坐下，并供养了粥和食物。世尊用完餐后问道：“迦ṇā在哪里？”“尊者，她见到您，羞愧地站在那里哭呢。”“为什么呢？”“尊者，她辱骂、诽谤比丘们，所以见到您就羞愧地站在那里哭。”于是世尊叫她过来，问道：“迦ṇā，为什么见到我，羞愧地躲起来哭泣呢？”这时她的母亲述说了她所做的事情。于是世尊对她说：“迦ṇā的母亲，我的弟子们是拿了你给的东西，还是没给的东西？”“是给了的，尊者。”“如果我的弟子们为了乞食，走到你家门口，接受了你给的东西，他们有什么过错呢？”“尊者，长老们没有过错。”“是她的错。”世尊对迦ṇā说：“迦ṇā，我的弟子们乞食来到你家门口，你母亲给了他们糕点，这其中我的弟子们有什么过错呢？”“尊者，长老们没有过错，是我自己的错。”她向世尊顶礼，请求原谅。

然后世尊次第为她说法，她证得了须陀洹果。世尊从座位起身，前往寺院时，经过了王宫庭院。国王看见后问：“是世尊吗？”得到肯定的答复后说：“去，告诉世尊我前来顶礼。”然后到王宫庭院中，走近顶礼世尊，问道：“尊者，您从哪里来？”“大王，从迦ṇā母亲家来。”“什么原因呢，尊者？”“据说迦ṇā辱骂、诽谤比丘们，因此我去了。”“那么，尊者，您是否让她不再辱骂了呢？”“是的，大王，让她不再辱骂比丘了，并且让她成为了出世间的女家长。”“好的，尊者，您让她成为了出世间的女家长，那么我让她成为世间的女家长。”说完，国王顶礼世尊后返回，派人用华丽的马车将迦ṇā接来，用各种饰物装扮她，立为长女，并宣布：“谁有能力抚养我的女儿，就领养她吧。”这时一位权臣说：“我来抚养国王的女儿。”便将她接到自己家中，将所有财富都交给她，并说：“随你的意愿做功德吧。”从此以后，迦ṇā在四个城门都派人守候，但即使寻找，也找不到需要她亲自侍奉的比丘和比丘尼。迦ṇā在家门口准备好的食物和饮料，像洪流一样堆积着。比丘们在法堂集会议论：“同修们，以前四位长老让迦ṇā后悔了，她虽然如此后悔，但依靠世尊获得了信心的圆满。世尊又让她家门口适合比丘们前往。现在即使她寻找需要侍奉的比丘或比丘尼也找不到了，啊，佛陀的功德真是不可思议啊！”世尊前来问道：“比丘们，你们现在聚在一起讨论什么呢？”得知是此事后，世尊说：“比丘们，不仅仅是现在这几位长老让迦ṇā后悔，过去世也曾让她后悔。也不仅仅是现在我让迦ṇā听从我的话，过去世也曾让她听从。”比丘们渴望听闻此事，世尊便讲述了：

“此处一只猫找到（食物），第二只也生于此；

第三只和第四只（亦然），这是你们猫的洞穴。”（本生经 1.1.137）–

详细讲述了这个Babbujātaka（猫本生）后，总结道：“当时那四位长老比丘就是四只猫，那只老鼠就是迦ṇā，珠宝商就是我自己。”融贯本生故事后说：“像这样，比丘们，过去世迦ṇā也是心情忧郁、内心混乱、精神散乱，听了我的话后，就像清澈的水潭一样，内心变得清明宁静了。”然后，世尊融贯前后内容，说法时念诵了这首偈颂：

82.

“犹如深潭水，清澈而无扰；

贤者闻法后，内心亦澄清。”

在此，“Rahado”（潭）指的是即使四种军队涉入也不会混浊的水域，或者总的来说，是指八万四千由旬深的蓝色大海洋，称为“Rahado”。据说其底部四万由旬深处的水因鱼类而动，上部同样深处的水因风而动，中间四千由旬深处的水是静止不动的。这就是所谓的“深潭”（gambhīro rahado）。“Evaṃ dhammāni”（如此诸法）指的是说法之法。意思是说：如同水潭因不混乱而清澈（vippasanno），因不动摇而无扰（anāvilo），同样地，贤者们听闻我的说法之法后，通过证得须陀洹道等途径，达到内心无烦恼的状态，从而变得清净（vippasīdanti paṇḍitā）；而证得阿罗汉果者，则是完全彻底清净的。

说法结束时，许多人证得了须陀洹果等。

迦ṇā母亲的故事第七则完。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/6. Paṇḍitavagga 贤品 (Dhp 6, 76-89)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.8 Pañcasatabhikkhuvatthu 不为得失所动 (Dhp 6.8, 83)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

83.

Sabbattha ve sappurisā cajanti, na kāmakāmā lapayanti santo;

Sukhena phuṭṭhā atha vā dukhena, na uccāvacaṃ [noccāvacaṃ (sī. aṭṭha.)] paṇḍitā dassayanti.

☸---------------------------------------------------------------------

八三 善人舍弃一切（执着），贤者不谈论感官欲望；无论遭受苦或乐，智者皆不显露（情绪）高低起伏。

☸.....................................................................

智者不为得失所动

智者不执着世间，不与人谈论感官欲望，

不论遭遇苦或乐，智者都不忧不喜。

有一年，佛陀和众多比丘在某位婆罗门的邀请下，到鞞兰若结夏安居。当他们到达时，这位婆罗门受魔波旬的影响，却不护持佛陀等人。当时又是饥荒，鞞兰若的百姓只能在佛陀及众弟子外出化缘时供养极少量的食物。面对这种困境，大目犍连恳求佛陀允许他运用神通前往别人无法到达的地方去带食物回来，但被佛陀拒绝了。尽管情况如此困难，所有的比丘并不颓丧，仍然满足于马商每天供养的少许谷物。

结夏安居结束后，佛陀等人在通知那位婆罗门之后，就打道回祇树给孤独园。舍卫城的人喜悦地欢迎佛陀和众多比丘回来，并供养他们。

这时候，有一群靠比丘们慈悲施舍食物而留在精舍里的人。这群人每次贪心地吃完比丘剩下的所有食物后，就只知道睡觉，一旦醒来时，又只知道到河边去又跳又叫、打打闹闹地嬉戏。不管在哪里，他们都行为不检，无所事事。

有一天，比丘们互相讨论这群人难以驾驭的行为：“在鞞兰若时，由于饥荒，他们还相当恭敬有礼，举止也合乎规矩。现在食物充足，他们就行为不检了。”

这时候，佛陀听见众人议论的话题，就说：“愚痴的人在诸事不顺遂时，满心哀愁，神情沮丧；一旦事事如意时，则又雀跃不已。这就是愚痴人的特性；智者则不因生命中的得失而动摇心志。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

[AI翻译]

8. 五百比丘的故事

“善人舍弃一切……”这句法句，是世尊在祇树给孤独园时，针对五百位比丘所说的。此开示起源于鞞兰若。

佛陀初证悟时，前往鞞兰若，接受了鞞兰若婆罗门的邀请，与五百比丘一同在那里度过雨安居。然而，那位鞞兰若婆罗门被魔罗所迷惑，（在安居期间）没有一天忆念起（供养）世尊。鞞兰若也发生了饥荒，比丘们在鞞兰若内外乞食，得不到食物，非常疲惫。马商们为他们安排了每人一份的麦麸作为食物。大目犍连长老看到他们如此疲惫，想要让他们食用“地味”，也想带他们去北俱卢洲乞食，但世尊阻止了他。比丘们没有一天因为食物而感到惊慌，他们只是避免了不如法的行为而安住。世尊在那里住了三个月，辞别了鞞兰若婆罗门，接受了他的供养和尊敬，使他安住于三皈依中，然后离开那里，次第游行，在某个时候到达了舍卫城，住在祇树给孤独园。舍卫城的居民们为刚到来的世尊准备了食物。那时，大约有五百个靠吃残食为生的人，依靠比丘们住在寺院内。他们吃完比丘们剩下的精美食物后，就去睡觉，醒来后就跑到河边，又叫又跳，玩摔跤拳击等游戏，在寺院内外都行为不端地游荡。比丘们在法堂集会议论：“诸位同修，请看，这些吃残食的人，在鞞兰若饥荒的时候，没有表现出任何（不当的）行为变化；但现在吃了这样精美的食物后，却表现出各种各样的行为变化而游荡。而比丘们，在鞞兰若时安住于寂静的状态，现在也同样安住于极其寂静的状态。”世尊来到法堂，问道：“比丘们，你们在讨论什么？”得知是此事后，世尊说：“过去世他们曾投生为驴，是五百头驴。它们喝了五百匹信度良马饮用清凉饮料后剩下的、用破布过滤过的、被称为‘马尿水’的、无味劣质的残渣水后，就像喝醉了蜜酒一样嘶叫着四处游荡。”然后引用了：

“驴子饮用无味劣质的马尿水，

便会产生骄慢；

而信度良马饮用了这（同样的）精美饮料，

却不会产生骄慢。

“卑劣的种姓饮用少量（酒），

便因此而醉倒，大王啊；

而生于能负重（良马）家族的，

即使饮用上等的饮料也不会醉。”（本生经 1.2.65）

详细讲述了这个《马尿水本生》（Vālodakajātaka）后，世尊说：“像这样，比丘们，善人们避开世间八法，无论在快乐时还是痛苦时，都是没有（情绪）变化的。”然后融贯前后内容，说法时念诵了这首偈颂：

83.

“善人舍弃一切（执着），

贤者不谈论感官欲望；

无论遭受苦或乐，

智者皆不显露（情绪）高低起伏。”

在此，“Sabbattha”（一切处）指的是在五蕴等一切法中。“Sappurisā”（善人）即是好人。“Cajanti”（舍弃）指通过阿罗汉道智断除、舍弃欲贪。“Kāmakāmā”（欲求者）指欲求感官享受的人，为了感官享受，因为感官享受。“Na lapayanti santo”（贤者不谈论）指佛陀等贤者，不会因为感官享受而自己谈论，也不让别人谈论。那些为了乞食而进入（村落），行为放纵，说“优婆塞，你的妻儿安好吗？因为国王、盗贼等原因，人或牲畜没有遭受任何灾祸吧？”等等话语的人，就叫做“lapayanti”（谈论）。又或者说了那样的话后，（听到对方说）“是的，尊者，我们一切都安好，没有任何灾祸。现在我们家食物饮水充足，您就在这里住下吧。”这样引诱别人邀请自己的人，叫做“lapāpenti”（让别人谈论）。而贤者们这两种行为都不做。“Sukhena phuṭṭhā atha vā dukhena”（无论遭受苦或乐）这只是说法的表达方式，实际上是指被八种世间法（利、衰、毁、誉、称、讥、苦、乐）所触及时，智者不会因欢喜或沮丧，或者因称赞或诽谤，而显露出高低起伏的情绪状态。

说法结束时，许多人证得了须陀洹果等。

五百比丘的故事第八则完。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/6. Paṇḍitavagga 贤品 (Dhp 6, 76-89)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.9 Dhammikattheravatthu 昙弥夫妇出家 (Dhp 6.9, 84)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

84.

Na attahetu na parassa hetu, na puttamicche na dhanaṃ na raṭṭhaṃ;

Na iccheyya [nayicche (pī.), nicche (?)] adhammena samiddhimattano, sa sīlavā paññavā dhammiko siyā.

☸---------------------------------------------------------------------

八四 不为了自己，也不为他人（而造恶业），不（因此）欲求子女、财富或国土；不欲以非法手段，求取自身的成功。这样的人，才是具足戒行、智慧、正直的人。

☸.....................................................................

解脱要靠自己

智者不会因为自己的利益或别人的利益而造作恶业，

智者也不会为了求子、财富或谋国而造作恶业，

真正的智者不应该以非法手段追求成功，

唯有如此，才是有戒行、智慧、正直的智者。(偈 84)

昙弥夫妇住在舍卫城。有一天，他告诉怀孕的妻子说，他想出家修行。他妻子请他等孩子出生后再出家。孩子诞生后，他又向妻子重提这件事。她又要他等孩子会走路时再出家。他心想：“要求妻子同意我出家是没有结果的，我应该自己努力，解脱轮回的苦痛。”心意已定后，他就径自出家为比丘，并且依照佛陀给他的禅修业处精进修行，不久就证得阿罗汉果。

几年后，他回到家里，向妻子和孩子传授佛法。他的孩子也因此出家并且证得阿罗汉果。这时候他太太心想：“既然我丈夫和孩子都出家了，我最好也出家修行。”就这样，她也出家修行，同样证得阿罗汉果。

有一次，在比丘聚集的场合，有人告诉佛陀关于昙弥出家修行并引导全家人修行也证果的事。佛陀说：“比丘们！智者不会为了追求自己或别人的利益，而造作恶业以获取财富与成功。相反的，智者只知道理解、奉行佛法而自行从轮回中解脱出来。人只能自己努力，解脱生死轮回，而无法依赖别人。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

[AI翻译]

9. 昙弥长老的故事

“不为了自己……”这句法句，是世尊在祇树给孤独园时，针对昙弥长老所说的。

据说在舍卫城，有一位优婆塞如法、平和地过着在家生活。他想要出家，有一天和妻子坐在一起闲谈时说：“贤妻，我想出家。”“那么，夫君，请您等等，等我生下肚子里的孩子再说。”他等到孩子能走路时，再次征求她的意见，（妻子）说：“夫君，请您再等等，等他长大成人再说。”（他想：）“我征求或不征求她的意见又有什么关系呢？我要为自己解脱痛苦。”于是他（自行）离家出家了。他领受了禅修业处，努力精进，完成了自己的出家使命（证得阿罗汉果）。为了见他们（妻儿），他再次回到舍卫城，为儿子说了法。儿子也离家出家，出家后不久就证得了阿罗汉果。他的前妻也想：“我之所以留在家中，是为了他们两人，现在他们都出家了，我留在家中还有什么意义呢？我也要出家。”于是她也离家出家，出家后不久也证得了阿罗汉果。有一天，在法堂集会时，比丘们议论起来：“同修们，昙弥优婆塞因为自己安住于法，离家出家证得了阿罗汉果，也成为了他妻儿的依靠。”世尊前来问道：“比丘们，你们现在聚在一起讨论什么呢？”得知是此事后，世尊说：“比丘们，智者不应为了自己或他人而希求成功，而应以法为皈依。”然后融贯前后内容，说法时念诵了这首偈颂：

84.

“不为了自己，也不为他人（而造恶业），

不（因此）欲求子女、财富或国土；

不欲以非法手段，求取自身的成功。

这样的人，才是具足戒行、智慧、正直的人。”

在此，“Na attahetu”（不为了自己）是指，智者不会为了自己或他人而造作恶业。“Na puttamicche”（不欲求子女）是指，不应通过恶业来希求子女、财富或国土；即使想要这些，也不应造作恶业，就是这个意思。“Samiddhimattano”（自身的成功）是指，自己的成功，也不应通过非法手段来希求；即使是为了成功，也不造作恶业，就是这个意思。“Sa sīlavā”（彼具戒行者）是指，像这样的人，他才是具足戒行、智慧和正直的人，而非他人，就是这个意思。

说法结束时，许多人证得了须陀洹果等。

昙弥长老的故事第九则完。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/6. Paṇḍitavagga 贤品 (Dhp 6, 76-89)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.10 Dhammassavanattheravatthu 到达彼岸者少 (Dhp 6.10, 85-86)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

85.

Appakā te manussesu, ye janā pāragāmino;

Athāyaṃ itarā pajā, tīramevānudhāvati.

☸---------------------------------------------------------------------

八五 在众人之中，到达彼岸（涅槃）的人很少；其余的众人，都只在此岸徘徊。

☸.....................................................................

只有少数人证得涅槃

到达彼岸（涅槃）的人少，其余的人都在此岸徘徊。(偈 85)

☸*********************************************************************

86.

Ye ca kho sammadakkhāte, dhamme dhammānuvattino;

Te janā pāramessanti, maccudheyyaṃ suduttaraṃ.

☸---------------------------------------------------------------------

八六 然而那些依循被完善开示的正法而修行的人，他们将能到达彼岸，（超越）难以渡过的魔境。

☸.....................................................................

然而那些依循完善开示的正法而修行的人，

可以到达难以抵达的彼岸。(偈 86)

有一次，舍卫城有一群人集体供养众多比丘，并安排其中一些比丘们彻夜说法。但听法的观众中有些人无法熬夜，早早就走了；有些人虽然整夜坐着听法，但大部分的时间却无法集中精神，只是半醒半睡地度过。只有少数的人专心闻法。

第二天，比丘们告诉佛陀昨天的事。佛陀说：“大多数的人都执着世间，只有少数的人能到达彼岸（证得涅槃）。”

佛陀接着提醒比丘们要时时警觉，正念现前，只有自觉精进修学佛法的人才能究竟解脱烦恼，证入究竟喜悦的涅槃。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

[AI翻译]

10. 听闻佛法的故事

“在众人之中少有……”这句法句，是世尊在祇树给孤独园时，针对听闻佛法一事所说的。

据说在舍卫城，同一条街的居民们一起集资布施，并安排了通宵听闻佛法。但他们无法整夜听法。有些人因为沉溺于感官欲乐，又回到了家里；有些人因为心怀嗔恚；有些人因为心怀我慢；有些人因为被昏沉睡眠所困，虽然坐在那里，却打瞌睡，无法听闻。第二天，比丘们知道了这件事，在法堂集会议论。世尊前来问道：“比丘们，你们现在聚在一起讨论什么呢？”得知是此事后，世尊说：“比丘们，这些众生大多是依恋于‘有’（生死轮回），只执着于诸有之中，能到达彼岸（涅槃）的人确实很少。”然后融贯前后内容，说法时念诵了这些偈颂：

85.

“在众人之中，到达彼岸的人很少；

其余的众人，都只在此岸徘徊。

86.

“然而那些依循被完善开示的正法而修行的人，

他们将能到达彼岸，（超越）难以渡过的魔境。”

在此，“Appakā”（少）指的是少数，不多。“Pāragāmino”（到达彼岸者）指的是到达涅槃彼岸的人。“Athāyaṃ itarā pajā”（其余的众人）是指那些剩余的、追逐着“萨迦耶见”（身见）此岸的众人，这部分人是大多数，就是这个意思。“Sammadakkhāte”（被完善开示的）即是正确开示的，善说的。“Dhamme”（于法）指于说法之法。“Dhammānuvattino”（依循法者）指听闻了那法之后，圆满与法相应的实践，通过证悟道果而成为随法行者。“Pāramessanti”（将到达彼岸）指像这样的人将到达涅槃彼岸。“Maccudheyyaṃ”（魔境）指作为烦恼魔（Kilesamāra）的死亡（Maccu）所居住的三界轮回。“Suduttaraṃ”（难以渡过）是指，那些随法行者，将渡过、超越这个难以渡过、难以超越的魔境，到达涅槃彼岸，就是这个意思。

说法结束时，许多人证得了须陀洹果等。

听闻佛法的故事第十则完。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/6. Paṇḍitavagga 贤品 (Dhp 6, 76-89)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.11 Pañcasataāgantukabhikkhuvatthu 趣向光明 (Dhp 6.11, 87-89)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

87.

Kaṇhaṃ dhammaṃ vippahāya, sukkaṃ bhāvetha paṇḍito;

Okā anokamāgamma, viveke yattha dūramaṃ.

☸---------------------------------------------------------------------

八七 应当舍弃黑暗不善法，贤者应修习光明良善法，从有家到无家（出家），乐于独处，这是不容易做到的。

☸.....................................................................

从黑暗趣向光明

智者远离贪爱，以涅槃为目标，

不做黑暗不善法（十种恶业），勤修光明良善法，（偈 87）

☸*********************************************************************

88.

Tatrābhiratimiccheyya, hitvā kāme akiñcano;

Pariyodapeyya [pariyodāpeyya (?)] attānaṃ, cittaklesehi paṇḍito.

☸---------------------------------------------------------------------

八八 应当寻求这种法乐，舍弃欲望，无所执着，智者净化自己，使心远离所有污垢。

☸.....................................................................

追求凡人不喜欢（难以乐于其中）的寂静、出离与涅槃。

智者舍弃感官欲望，无所执着，涤除心中所有的烦恼。（偈 88）

☸*********************************************************************

89.

Yesaṃ sambodhiyaṅgesu, sammā cittaṃ subhāvitaṃ;

Ādānapaṭinissagge, anupādāya ye ratā;

Khīṇāsavā jutimanto, te loke parinibbutā.

Paṇḍitavaggo chaṭṭho niṭṭhito.

☸---------------------------------------------------------------------

八九 对于觉悟的组成部分（七觉支），内心已正确地修习圆满，在舍弃执取中，乐于无所执取；烦恼已尽，焕发光彩，他们在世间完全寂灭（证得涅槃）。

☸.....................................................................

正念现前，修习七觉支，同时去除一切感官欲望的人，

烦恼已断，今生就能证得涅槃。（偈 89）

在拘萨罗国结夏安居后，一群比丘向佛陀请教禅修的事宜。佛陀就告诫他们要放弃欲乐和对世间的执着，如此才能趣向涅槃。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

[AI翻译]

11. Pañcasataāgantukabhikkhuvatthu

五百来访比丘的故事

Kaṇhaṃ dhammaṃ vippahāyāti imaṃ dhammadesanaṃ satthā jetavane viharanto pañcasate āgantuke bhikkhū ārabbha kathesi.

“舍弃黑暗法等”：这句法句是导师住在祇园精舍时，针对五百位来访的比丘而说的。

Kosalaraṭṭhe kira pañcasatā bhikkhū vassaṃ vasitvā vuṭṭhavassā “satthāraṃ passissāmā”ti jetavanaṃ gantvā satthāraṃ vanditvā ekamantaṃ nisīdiṃsu. Satthā tesaṃ cariyapaṭipakkhaṃ nisāmetvā dhammaṃ desento imā gāthā abhāsi –

据说在拘萨罗国，有五百位比丘度过雨安居后，结束雨安居时想：“我们去见导师吧。”于是前往祇园，礼敬导师后，坐在一旁。导师观察到他们行为中的障碍，说法时诵出了这些偈颂：

87.

“Kaṇhaṃ dhammaṃ vippahāya, sukkaṃ bhāvetha paṇḍito;

Okā anokamāgamma, viveke yattha dūramaṃ.

88.

“Tatrābhiratimiccheyya , hitvā kāme akiñcano;

Pariyodapeyya attānaṃ, cittaklesehi paṇḍito.

89.

“Yesaṃ sambodhiyaṅgesu, sammā cittaṃ subhāvitaṃ;

Ādānapaṭinissagge, anupādāya ye ratā;

Khīṇāsavā jutimanto, te loke parinibbutā”ti.

Tattha kaṇhaṃ dhammanti kāyaducaritādibhedaṃ akusalaṃ dhammaṃ vippahāya jahitvā. Sukkaṃ bhāvethāti paṇḍito bhikkhu abhinikkhamanato paṭṭhāya yāva arahattamaggā kāyasucaritādibhedaṃ sukkaṃ dhammaṃ bhāveyya. Kathaṃ? Okāanokamāgammāti okaṃ vuccati ālayo, anokaṃ vuccati anālayo, ālayato nikkhamitvā anālayasaṅkhātaṃ nibbānaṃ paṭicca ārabbha taṃ patthayamāno bhāveyyāti attho. Tatrābhiratimiccheyyāti yasmiṃ anālayasaṅkhāte viveke nibbāne imehi sattehi durabhiramaṃ, tatra abhiratiṃ iccheyya. Hitvā kāmeti vatthukāmakilesakāme hitvā akiñcano hutvā viveke abhiratiṃ iccheyyāti attho. Cittaklesehīti pañcahi nīvaraṇehi, attānaṃ pariyodapeyya vodāpeyya, parisodheyyāti attho. Sambodhiyaṅgesūti sambojjhaṅgesu. Sammā cittaṃ subhāvitanti hetunā nayena cittaṃ suṭṭhu bhāvitaṃ vaḍḍhitaṃ. Ādānapaṭinissaggeti ādānaṃ vuccati gahaṇaṃ, tassa paṭinissaggasaṅkhāte aggahaṇe catūhi upādānehi kiñci anupādiyitvā ye ratāti attho. Jutimantoti ānubhāvavanto, arahattamaggañāṇajutiyā khandhādibhede dhamme jotetvā ṭhitāti attho. Te loketi imasmiṃ khandhādiloke parinibbutā nāma arahattapattito paṭṭhāya kilesavaṭṭassa khepitattā saupādisesena, carimacittanirodhena khandhavaṭṭassa khepitattā anupādisesena cāti dvīhi parinibbānehi parinibbutā, anupādāno viya padīpo apaṇṇattikabhāvaṃ gatāti attho.

其中，“黑暗法”是指由身恶行等构成的种种不善法，（“舍弃”即）抛弃、断除。“贤者应修习光明法”是指：贤智的比丘从出家开始，直到证得阿罗汉道，应修习由身善行等构成的种种光明良善法。如何修习？“从家到无家”：“家”（oka）指执着，“无家”（anoka）指无执着。意思是：从执着中出离，缘于、着手于被称为无执着的涅槃，希求着它而修习。“应当寻求这种（法）乐”是指：在被称为无执着的、寂静的涅槃中，众生难以乐于其中，（贤者）应在那里寻求喜乐。意思是：舍弃欲乐对象和烦恼欲，变得一无所有后，在寂静中寻求喜乐。“心离诸垢秽”是指：以五盖涤除、净化、清净自身。“于菩提支”是指：于七觉支。“正心善修习”是指：以因、以理，心已极好地培育、增长。“于舍离执取”：“执取”（ādāna）指抓取，在其反面，即被称为“舍弃”（paṭinissagga）的不抓取中，不以四种执取执取任何事物而乐于此。“焕发光彩者”是指：具有威力者。意思是：以阿罗汉道智的光明照亮五蕴等诸法而安住。“他们在世间般涅槃”是指：在这个五蕴等世间中，被称为“般涅槃”的是指：从证得阿罗汉果开始，因烦恼轮回已灭尽，（称为）有余依涅槃；由最终心识的息灭，因五蕴轮回已灭尽，（称为）无余依涅槃。即由这两种涅槃而完全寂灭。如同无燃料的灯火，达到不可描述的状态。

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

说法结束时，许多人证得了须陀洹果等道果。

Pañcasataāgantukabhikkhuvatthu ekādasamaṃ.

五百来访比丘的故事第十一。

Paṇḍitavaggavaṇṇanā niṭṭhitā.

贤品注释完毕。

Chaṭṭho vaggo.

第六品。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/7. Arahantavagga 阿罗汉品 (Dhp 7, 90-99)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.1 Jīvakapañhavatthu 名医耆婆 (Dhp 7.1, 90)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Arahantavaggo

90.

Gataddhino visokassa, vippamuttassa sabbadhi;

Sabbaganthappahīnassa, pariḷāho na vijjati.

☸---------------------------------------------------------------------

七 阿罗汉品

九〇 旅行已尽（生死轮回终结），无有忧愁，于一切处（或一切法）完全解脱，断尽所有束缚的人，热恼不再存在。

☸.....................................................................

佛陀和名医耆婆

不再生死轮回，于一切处（或一切法）解脱，自由自在，断除一切束缚（四身系：① 贪身系、② 嗔身系、③ 戒禁取身系、④ 此实执身系）的人（阿罗汉），没有任何热恼（或苦恼）。

提婆达多曾经多次试图谋害佛陀。其中一次是自灵鹫山顶上推下大石，企图砸死佛陀，但巨石堕落下来时，撞到山崖。破裂的碎片打中佛陀脚的大拇指。佛陀因此被人护送至耆婆在芒果园内的精舍（精舍启用典礼之后，耆婆就证得初果。佛陀在他的建议之下，吩咐比丘要适当运动，如打扫和走路等。）。名医耆婆为佛陀敷药并且包扎伤口。之后，耆婆就进城去治疗其他的病人，但答应在傍晚前赶回来，将包扎拆掉。当天晚上，耆婆要回去时，却发现城门已经提早关了，而无法回去照顾佛陀。这令他很懊恼，因为包扎若不及时拿掉，病情会加重。

当天晚上，佛陀判断耆婆无法回来，就要阿难协助他把包扎拿掉，却发现伤口已经痊愈了。第二天早晨，耆婆赶回来时，问佛陀昨天晚上是否感觉剧痛和不舒服呢？佛陀回答说：“耆婆！证悟成为佛陀以后，我就具备了随时都可以止息苦痛和忧愁的能力。”佛陀接着解释解脱圣者的心性。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

[AI翻译]

7. Arahantavaggo

阿罗汉品

1. Jīvakapañhavatthu

耆婆所问的故事

Gataddhinoti imaṃ dhammadesanaṃ satthā jīvakambavane viharanto jīvakena puṭṭhapañhaṃ ārabbha kathesi. Jīvakavatthu khandhake (mahāva. 326 ādayo) vitthāritameva.

“旅程已尽者等”：这句法句是导师住在耆婆的芒果园时，针对耆婆所提的问题而说的。耆婆的故事在《犍度》（Mahāvagga 326ff）中已有详细叙述。

Ekasmiṃ pana samaye devadatto ajātasattunā saddhiṃ ekato hutvā gijjhakūṭaṃ abhiruhitvā paduṭṭhacitto “satthāraṃ vadhissāmī”ti silaṃ pavijjhi. Taṃ dve pabbatakūṭāni sampaṭicchiṃsu. Tato bhijjitvā gatā papaṭikā bhagavato pādaṃ paharitvā lohitaṃ uppādesi, bhusā vedanā pavattiṃsu. Bhikkhū satthāraṃ maddakucchiṃ nayiṃsu. Satthā tatopi jīvakambavanaṃ gantukāmo “tattha maṃ nethā”ti āha. Bhikkhū bhagavantaṃ ādāya jīvakambavanaṃ agamaṃsu. Jīvako taṃ pavattiṃ sutvā satthu santikaṃ gantvā vaṇapaṭikammatthāya tikhiṇabhesajjaṃ datvā vaṇaṃ bandhitvā satthāraṃ etadavoca – “bhante, mayā antonagare ekassa manussassa bhesajjaṃ kataṃ, tassa santikaṃ gantvā puna āgamissāmi, idaṃ bhesajjaṃ yāva mamāgamanā baddhaniyāmeneva tiṭṭhatū”ti. So gantvā tassa purisassa kattabbakiccaṃ katvā dvārapidahanavelāya āgacchanto dvāraṃ na sampāpuṇi. Athassa etadahosi – “aho mayā bhāriyaṃ kammaṃ kataṃ, yvāhaṃ aññatarassa purisassa viya tathāgatassa pāde tikhiṇabhesajjaṃ datvā vaṇaṃ bandhiṃ, ayaṃ tassa mocanavelā, tasmiṃ amuccamāne sabbarattiṃ bhagavato sarīre pariḷāho uppajjissatī”ti. Tasmiṃ khaṇe satthā ānandattheraṃ āmantesi – “ānanda, jīvako sāyaṃ āgacchanto dvāraṃ na sampāpuṇi, ‘ayaṃ vaṇassa mocanavelā’ti pana cintesi, mocesi nan”ti. Thero mocesi, vaṇo rukkhato challi viya apagato. Jīvako antoaruṇeyeva satthu santikaṃ vegena āgantvā “kiṃ nu kho, bhante, sarīre vo pariḷāho uppanno”ti pucchi. Satthā “tathāgatassa kho, jīvaka, bodhimaṇḍeyeva sabbapariḷāho vūpasanto”ti anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

有一次，提婆达多与阿阇世王合谋，登上灵鹫山，心怀恶意，想要杀害导师，便推下一块巨石。那块石头被两座山峰挡住了。从那里碎裂飞出的一块碎片击中了世尊的脚，导致流血，剧烈的疼痛生起。比丘们将导师抬到 Mṛṣṭakukṣi（鹿野苑附近）。导师想从那里前往耆婆的芒果园，便说：“带我到那里去。”比丘们带着世尊来到了耆婆的芒果园。耆婆听闻此事，来到导师处，为了处理伤口，敷上烈性药，包扎好伤口后，对导师这样说：“尊者，我在城内为一个人治病，去他那里之后我会再回来。这药在我回来之前请保持包扎好的状态。”他去为那人做完该做的事后，在关城门的时候赶回来，却未能到达城门。于是他想：“啊，我做了件严重的事！我竟然像对待普通人一样，在如来的脚上敷了烈性药并包扎了伤口。现在是解开包扎的时候了，如果不解开，整夜世尊的身体都会生起热恼（剧痛）。”就在那时，导师召唤阿难长老：“阿难，耆婆傍晚回来时未能到达城门，但他想到‘现在是解开伤口（包扎）的时候了’，你把它解开吧。”长老解开了它，伤口像树皮脱落一样（愈合）了。耆婆在黎明前飞快地来到导师处问道：“尊者，您的身体是否生起了热恼（剧痛）？”导师说：“耆婆，如来的一切热恼早在菩提座下就已经平息了。”然后连接上下文义，说法时诵出此偈：

90.

“Gataddhino visokassa, vippamuttassa sabbadhi;

Sabbaganthappahīnassa, pariḷāho na vijjatī”ti.

Tattha gataddhinoti gatamaggassa kantāraddhā vaṭṭaddhāti dve addhā nāma. Tesu kantārapaṭipanno yāva icchitaṭṭhānaṃ na pāpuṇāti, tāva addhikoyeva, etasmiṃ pana patte gataddhi nāma hoti. Vaṭṭasannissitāpi sattā yāva vaṭṭe vasanti, tāva addhikā eva. Kasmā? Vaṭṭassa akhepitattā. Sotāpannādayopi addhikā eva, vaṭṭaṃ pana khepetvā ṭhito khīṇāsavo gataddhi nāma hoti. Tassa gataddhino. Visokassāti vaṭṭamūlakassa sokassa vigatattā visokassa. Vippamuttassa sabbadhīti sabbesu khandhādidhammesu vippamuttassa, sabbaganthappahīnassāti catunnampi ganthānaṃ pahīnattā sabbāganthappahīnassa. Pariḷāho na vijjatīti duvidho pariḷāho kāyiko cetasiko cāti. Tesu khīṇāsavassa sītuṇhādivasena uppannattā kāyikapariḷāho anibbutova, taṃ sandhāya jīvako pucchati. Satthā pana dhammarājatāya desanāvidhikusalatāya cetasikapariḷāhavasena desanaṃ vinivattento, “jīvaka, paramatthena evarūpassa khīṇāsavassa pariḷāho na vijjatī”ti āha.

其中，“旅程已尽者”（gataddhino）是指走完了道路的人。道路有两种：险道（世间路）和轮回道。在这些道路中，行于险道者，只要还未到达目的地，就还是行路人；而到达目的地者，则称为“旅程已尽者”。同样，依附于轮回的众生，只要还在轮回中，就还是行路人。为什么？因为轮回尚未灭尽。即使是须陀洹等圣者，也还是行路人。然而，灭尽轮回而安住的漏尽者（阿罗汉），则称为“旅程已尽者”。“彼旅程已尽者”。“无忧者”（visokassa）是指：由于轮回之根的忧愁已离去，故为无忧者。“于一切处解脱者”（vippamuttassa sabbadhi）是指：在一切五蕴等法中解脱者。“断尽一切束缚者”（sabbaganthappahīnassa）是指：由于四种束缚（身系）已断除，故为断尽一切束缚者。“热恼不存在”（pariḷāho na vijjati）：“热恼”有两种：身体的热恼和心的热恼。其中，漏尽者由寒热等因而生起的身体热恼并未熄灭，耆婆问的正是这个。但导师作为法王，善于说法，将说法转向心的热恼方面，说道：“耆婆，从胜义谛来说，像这样的漏尽者，（心的）热恼是不存在的。”

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

说法结束时，许多人证得了须陀洹果等道果。

Jīvakapañhavatthu paṭhamaṃ.

耆婆所问的故事第一。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/7. Arahantavagga 阿罗汉品 (Dhp 7, 90-99)”

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【经名】 7.2 Mahākassapattheravatthu 大迦叶尊者 (Dhp 7.2, 91)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

91.

Uyyuñjanti satīmanto, na nikete ramanti te;

Haṃsāva pallalaṃ hitvā, okamokaṃ jahanti te.

☸---------------------------------------------------------------------

九一 具足正念的人努力修行，他们不乐于（固定的）住所。如同天鹅舍弃池塘，他们舍弃一个又一个家（住所、执着）。

☸.....................................................................

阿罗汉不执着

正念现前的人精进修行，如同天鹅飞离沼泽，

他们不乐于在家（不执着特定的居所），而舍弃一个又一个执着。（偈 91）

佛陀和众多比丘有一年在王舍城结夏安居。安居结束前约两星期的时候，佛陀预先告诉比丘，安居后要离开王舍城，要比丘们预做准备（一同外出化缘）。有些比丘便开始缝制新袈裟并加以染色，有些人则洗涤旧袈裟。但当比丘们看见大迦叶尊者也在洗袈裟时，心中想着：“王舍城里里外外有非常多信徒仰慕大迦叶尊者，并且供养一切所需的物品。这种情形下，大迦叶却要追随佛陀，离开他们，这样做对吗？”

十五天后，在离去的前夕，佛陀认为可能有一些供养典礼仪式、比丘剃度和丧礼等事情，所以比丘全部离去是不恰当的，因此决定要一些比丘留在王舍城，并要大迦叶留下来带领他们。大迦叶尊者及其它几位年轻比丘就因此留在王舍城。

听到大迦叶尊者要留下来的消息时，其他比丘就说：“果然不出我们所料，大迦叶尊者要留在王舍城。”佛陀告诫他们：“比丘们！你们认为大迦叶是执着王舍城的信徒和他们的供养吗？你们错了！大迦叶是奉行我的指示才留下来的，大迦叶不执着一切事物！”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

[AI翻译]

2. Mahākassapattheravatthu

大迦叶长老的故事

Uyyuñjantīti imaṃ dhammadesanaṃ satthā veḷuvane viharanto mahākassapattheraṃ ārabbha kathesi.

“具足正念者努力修行等”：这句法句是导师住在竹林精舍时，针对大迦叶长老而说的。

Ekasmiñhi samaye satthā rājagahe vuṭṭhavasso “addhamāsaccayena cārikaṃ pakkamissāmī”ti bhikkhūnaṃ ārocāpesi. Vattaṃ kiretaṃ buddhānaṃ bhikkhūhi saddhiṃ cārikaṃ caritukāmānaṃ “evaṃ bhikkhū attano pattapacanacīvararajanādīni katvā sukhaṃ gamissantī”ti “idāni addhamāsaccayena cārikaṃ pakkamissāmī”ti bhikkhūnaṃ ārocāpanaṃ. Bhikkhūsu pana attano pattacīvarādīni karontesu mahākassapattheropi cīvarāni dhovi. Bhikkhū ujjhāyiṃsu “thero kasmā cīvarāni dhovati, imasmiṃ nagare anto ca bahi ca aṭṭhārasa manussakoṭiyo vasanti . Tattha ye therassa na ñātakā, te upaṭṭhākā, ye na upaṭṭhākā, te ñātakā. Te therassa catūhi paccayehi sammānasakkāraṃ karonti. Ettakaṃ upakāraṃ pahāya esa kahaṃ gamissati? Sacepi gaccheyya, māpamādakandarato paraṃ na gamissatī”ti. Satthā kira yaṃ kandaraṃ patvā nivattetabbayuttake bhikkhū “tumhe ito nivattatha, mā pamajjitthā”ti vadati. Taṃ “māpamādakandaran”ti vuccati, taṃ sandhāyetaṃ vuttaṃ.

有一次，导师在王舍城度过雨安居后，通知比丘们：“半个月后我将开始游行。”据说这是诸佛的惯例，当想与比丘们一同游行时，为了让比丘们能准备好自己的钵、煮食、染衣等事宜，从而轻松出发，会预先通知：“现在起半个月后我将开始游行。”然而，在比丘们准备自己的钵、衣等物时，大迦叶长老也在洗袈裟。比丘们便议论：“长老为何要洗袈裟？这座城内外住着一亿八千万民众。其中，不是长老亲戚的，就是他的护持者；不是护持者的，就是他的亲戚。他们都以四种资具恭敬供养长老。舍弃这么大的助益，他能去哪里呢？就算要去，也不会超过‘勿放逸峡谷’吧？”据说，导师到达某个峡谷，对应该返回的比丘说：“你们从这里返回，不要放逸。”那个地方就被称为“勿放逸峡谷”。比丘们正是针对此事而说的。

Satthāpi cārikaṃ pakkamanto cintesi – “imasmiṃ nagare anto ca bahi ca aṭṭhārasa manussakoṭiyo vasanti. Manussānaṃ maṅgalāmaṅgalaṭṭhānesu bhikkhūhi gantabbaṃ hoti, na sakkā vihāraṃ tucchaṃ kātuṃ, kaṃ nu kho nivattessāmī”ti? Athassa etadahosi –“kassapassa hete manussā ñātakā ca upaṭṭhākā ca, kassapaṃ nivattetuṃ vaṭṭatī”ti. So theraṃ āha – “kassapa, na sakkā vihāraṃ tucchaṃ kātuṃ, manussānaṃ maṅgalāmaṅgalaṭṭhānesu bhikkhūhi attho hoti, tvaṃ attano parisāya saddhiṃ nivattassū”ti. “Sādhu, bhante”ti thero parisaṃ ādāya nivatti. Bhikkhū upajjhāyiṃsu “diṭṭhaṃ vo, āvuso, nanu idāneva amhehi vuttaṃ ‘mahākassapo kasmā cīvarāni dhovati, na eso satthārā saddhiṃ gamissatī’ti, yaṃ amhehi vuttaṃ, tadeva jātan”ti. Satthā bhikkhūnaṃ kathaṃ sutvā nivattitvā ṭhito āha – “bhikkhave, kiṃ nāmetaṃ kathethā”ti? “Mahākassapattheraṃ ārabbha kathema, bhante”ti attanā kathitaniyāmeneva sabbaṃ ārocesuṃ. Taṃ sutvā satthā “na, bhikkhave, tumhe kassapaṃ ‘kulesu ca paccayesu ca laggo’ti vadetha, so ‘mama vacanaṃ karissāmī’ti nivatto. Eso hi pubbe patthanaṃ karontoyeva ‘catūsu paccayesu alaggo candūpamo hutvā kulāni upasaṅkamituṃ samattho bhaveyyan’ti patthanaṃ akāsi. Natthetassa kule vā paccaye vā laggo, ahaṃ candopamappaṭipadañceva (saṃ. ni. 2.146) ariyavaṃsappaṭipadañca kathento mama puttaṃ kassapaṃ ādiṃ katvā kathesin”ti āha.

导师准备出发游行时想：“这座城内外住着一亿八千万民众。在人们的吉凶场合，比丘们需要前往。不能让精舍空着。那么，我该让谁留下呢？”他接着想到：“这些人都是迦叶的亲戚和护持者，让迦叶留下是合适的。”于是他对长老说：“迦叶，不能让精舍空着。在人们的吉凶场合需要比丘。你和你的弟子们一起留下吧。”长老回答：“好的，尊者。”便带着弟子们留下了。比丘们又议论：“看到了吗，朋友们？刚才我们不是说了吗？‘大迦叶为何洗袈裟？他不会跟导师一起去的。’我们说的话果然应验了。”导师听到比丘们的议论，转过身站住问道：“比丘们，你们在说什么呢？”他们回答：“尊者，我们在谈论大迦叶长老。”然后便把他们所议论的一五一十地都告诉了导师。导师听后说：“比丘们，你们不要说迦叶‘执着于家族和资具’。他是因为‘我要遵从我的话’才留下来的。他往昔发愿时，就曾发愿：‘愿我能对四种资具不执着，如月亮般平等，有能力接近各个家族。’他对家族或资具毫无执着。我说‘如月行道’（参阅《相应部》2.146）和‘圣种姓行道’时，都是以我的儿子迦叶为首而说的。”

Bhikkhū satthāraṃ pucchiṃsu – “bhante, kadā pana therena patthanā ṭhapitā”ti? “Sotukāmāttha, bhikkhave”ti? “Āma, bhante”ti. Satthā tesaṃ, “bhikkhave, ito kappasatasahassamatthake padumuttaro nāma buddho loke udapādī”ti vatvā padumuttarapādamūle tena ṭhapitapatthanaṃ ādiṃ katvā sabbaṃ therassa pubbacaritaṃ kathesi. Taṃ therapāḷiyaṃ (theragā. 1054 ādayo) vitthāritameva. Satthā pana imaṃ therassa pubbacaritaṃ vitthāretvā “iti kho, bhikkhave, ahaṃ candopamappaṭipadañceva ariyavaṃsappaṭipadañca mama puttaṃ kassapaṃ ādiṃ katvā kathesiṃ, mama puttassa kassapassa paccayesu vā kulesu vā vihāresu vā pariveṇesu vā laggo nāma natthi , pallale otaritvā tattha caritvā gacchanto rājahaṃso viya katthaci alaggoyeva mama putto”ti anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

比丘们问导师：“尊者，长老是何时立下此愿的呢？”“比丘们，你们想听吗？”“是的，尊者。”导师便对他们说：“比丘们，距今十万劫以前，有位名叫莲花上（Padumuttara）的佛陀出世于世间。”然后从他在莲花上佛足下立誓开始，讲述了长老全部的过去事迹。这在《长老偈》（Theragāthā 1054ff）中已有详细记述。导师详细讲述了长老的这段过去事迹后，说道：“所以，比丘们，我说‘如月行道’和‘圣种姓行道’，都是以我的儿子迦叶为首而说的。我的儿子迦叶，对于资具、家族、住所或学处，都没有任何执着。如同进入池塘觅食后离去的王鹅一样，我的儿子在任何地方都不执着。”然后连接上下文义，说法时诵出此偈：

91.

“Uyyuñjanti satīmanto, na nikete ramanti te;

Haṃsāva pallalaṃ hitvā, okamokaṃ jahanti te”ti.

Tattha uyyuñjanti satīmantoti sativepullappattā khīṇāsavā attanā paṭividdhaguṇesu jhānavipassanādīsu āvajjanasamāpajjanavuṭṭhānādhiṭṭhānapaccavekkhaṇāhi yuñjanti ghaṭenti. Na nikete ramanti teti tesaṃ ālaye rati nāma natthi. Haṃsāvāti desanāsīsametaṃ, ayaṃ panettha attho – yathā gocarasampanne pallale sakuṇā attano gocaraṃ gahetvā gamanakāle “mama udakaṃ, mama padumaṃ, mama uppalaṃ, mama kaṇṇikā”ti tasmiṃ ṭhāne kañci ālayaṃ akatvā anapekkhāva taṃ ṭhānaṃ pahāya uppatitvā ākāse kīḷamānā gacchanti; evamevaṃ khīṇāsavā yattha katthaci viharantāpi kulādīsu alaggā eva viharitvā gamanasamayepi taṃ ṭhānaṃ pahāya gacchantā “mama vihāro, mama pariveṇaṃ, mamūpaṭṭhākā”ti anālayā anupekkhāva gacchanti. Okamokanti ālayālayaṃ, sabbālaye pariccajantīti attho.

其中，“具足正念者努力修行”（Uyyuñjanti satīmanto）是指：已获得广大正念的漏尽者（阿罗汉），对自己所证得的禅那、内观等功德，通过作意、入定、出定、决意、省察等方式来努力、精进。“他们不乐于住所”（Na nikete ramanti te）是指：他们对（固定的）住所（ālaye，执着之处）没有任何喜爱。“如天鹅”（Haṃsāva）是说法的譬喻核心，此中含义是：如同在食物丰富的池塘中，鸟儿吃饱食物后，离开时，不会对那个地方产生任何执着，如“我的水，我的莲花，我的睡莲，我的花蕊”，而是毫无留恋地舍弃那个地方，飞上天空嬉戏而去；同样地，漏尽者无论住在何处，对家族等都毫无执着地安住，离开时也是舍弃那个地方而去，不会有“我的精舍，我的学处，我的护持者”这样的执着，而是无执着、无留恋地离去。“舍弃一个又一个家”（Okamokaṃ jahanti te）是指：舍弃一个又一个执着之处（ālayālayaṃ），意思是舍弃一切执着。

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

说法结束时，许多人证得了须陀洹果等道果。

Mahākassapattheravatthu dutiyaṃ.

大迦叶长老的故事第二。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/7. Arahantavagga 阿罗汉品 (Dhp 7, 90-99)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.3 Belaṭṭhasīsattheravatthu 储藏米谷 (Dhp 7.3, 92)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

92.

Yesaṃ sannicayo natthi, ye pariññātabhojanā;

Suññato animitto ca, vimokkho yesaṃ gocaro;

Ākāse va sakuntānaṃ [sakuṇānaṃ (ka.)], gati tesaṃ durannayā.

☸---------------------------------------------------------------------

九二 他们没有储存（业或资具），对食物有彻底的了知，他们的行境是空、无相解脱，如同空中的飞鸟，他们的去向难以了知。

☸.....................................................................

储藏米谷的比丘

阿罗汉不积聚（业或资具），进食时彻底了知食物（的实相）。

阿罗汉以解脱为行境（目标），此解脱即是空、无相、（无愿）。

阿罗汉的去向难以追踪，如同鸟在空中飞翔，踪迹不可寻觅。（偈 92）

贝拉陀施沙尊者到村子里去化缘后，在回精舍的半路上，稍事停留并且吃完供养的食物。然后，他又回村子去化缘，直到化到足够的食物，他才返回精舍去，把米谷加以干燥，然后储藏起来。这样子，他就不需要每天都去化缘了，所以每隔几天，当他出禅定时，只要把预存的米重新泡水后就可以再吃了。其他比丘对他储藏食物的做法很不以为然，就向佛陀报告。佛陀明白，其他比丘若也跟进贝拉陀施沙的做法，就会泛滥误用，所以禁止比丘们储藏食物。佛陀更忠告比丘们要保持简单纯朴的修行生活，不要有任何的物质束缚。

至于贝拉陀施沙本人，一来他储藏食物是在不可以储藏食物的戒律制定之前，再者，他这么做，不是由于贪心，而是想节省时间来禅修，所以佛陀就宣称贝拉陀施沙是无辜的，不必接受处罚。佛陀更进一步解释说，阿罗汉不储藏任何东西，同时，阿罗汉进食时，具有正确的观照（彻底了知）。

涅槃是苦的解脱。因为不再有贪嗔痴，所以也称之为‘空’，而不是说一无所有或一切断灭。涅槃是积极的、超越凡俗的境界，无法用世俗的文字加以叙述。涅槃是无相的，因为不再有贪嗔痴等烦恼的相状。阿罗汉在生前就证得涅槃而领略涅槃的喜悦。说阿罗汉死后仍然存在或不存在都不正确，因为涅槃既不是常见也不是断见。涅槃时，没有任何（五蕴相关的）东西是永恒的，并且，除了渴爱（烦恼）之外，没有任何东西被寂灭（即五蕴相续停止，烦恼被灭除）。阿罗汉在今生即证得涅槃而领略无上的涅槃喜悦。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

[AI翻译]

3. Belaṭṭhasīsattheravatthu

贝拉陀施沙长老的故事

Yesaṃsannicayo natthīti imaṃ dhammadesanaṃ satthā jetavane viharanto āyasmantaṃ belaṭṭhasīsaṃ ārabbha kathesi.

“他们没有储存等”：这句法句是导师住在祇园精舍时，针对具寿贝拉陀施沙而说的。

So kirāyasmā antogāme ekaṃ vīthiṃ piṇḍāya caritvā bhattakiccaṃ katvā puna aparaṃ vīthiṃ caritvā sukkhaṃ kūraṃ ādāya vihāraṃ haritvā paṭisāmetvā “nibaddhaṃ piṇḍapātapariyesanaṃ nāma dukkhan”ti katipāhaṃ jhānasukhena vītināmetvā āhārena atthe sati taṃ paribhuñjati. Bhikkhū ñatvā ujjhāyitvā tamatthaṃ bhagavato ārocesuṃ. Satthā etasmiṃ nidāne āyatiṃ sannidhikāraparivajjanatthāya bhikkhūnaṃ sikkhāpadaṃ paññapetvāpi therena pana apaññatte sikkhāpade appicchataṃ nissāya katattā tassa dosābhāvaṃ pakāsento anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

据说这位具寿者在村内的一条街乞食完毕、用过餐后，又到另一条街乞食，得到干粮后带回精舍收好，心想：“持续不断地寻求食物实在辛苦。”于是便以禅那之乐度过数日，需要食物时，才食用（储存的干粮）。比丘们知道后，加以指责，并将此事报告给世尊。导师以此为缘由，为了将来避免储存行为，为比丘们制定了学处。然而，由于长老是在学处尚未制定时，出于少欲而做的，导师阐明他没有过错，然后连接上下文义，说法时诵出此偈：

92.

“Yesaṃ sannicayo natthi, ye pariññātabhojanā;

Suññato animitto ca, vimokkho yesaṃ gocaro;

Ākāseva sakuntānaṃ, gati tesaṃ durannayā”ti.

Tattha sannicayoti dve sannicayā – kammasannicayo ca, paccayasannicayo ca. Tesu kusalākusalakammaṃ kammasannicayo nāma, cattāro paccayā paccayasannicayo nāma. Tattha vihāre vasantassa bhikkhuno ekaṃ guḷapiṇḍaṃ, catubhāgamattaṃ sappiṃ, ekañca taṇḍulanāḷiṃ ṭhapentassa paccayasannicayo natthi, tato uttari hoti. Yesaṃ ayaṃ duvidhopi sannicayo natthi. Pariññātabhojanāti tīhi pariññāhi pariññātabhojanā. Yāguādīnañhi yāgubhāvādijānanaṃ ñātapariññā, āhāre paṭikūlasaññāvasena pana bhojanassa parijānanaṃ tīraṇapariññā, kabaḷīkārāhāre chandarāgaapakaḍḍhanañāṇaṃ pahānapariññā. Imāhi tīhi pariññāhi ye pariññātabhojanā. Suññato animitto cāti ettha appaṇihitavimokkhopi gahitoyeva. Tīṇipi cetāni nibbānasseva nāmāni. Nibbānañhi rāgadosamohānaṃ abhāvena suññato, tehi ca vimuttanti suññato vimokkho, tathā rāgādinimittānaṃ abhāvena animittaṃ, tehi ca vimuttanti animitto vimokkho, rāgādipaṇidhīnaṃ pana abhāvena appaṇihitaṃ , tehi ca vimuttanti appaṇihito vimokkhoti vuccati. Phalasamāpattivasena taṃ ārammaṇaṃ katvā viharantānaṃ ayaṃ tividho vimokkho yesaṃ gocaro. Gati tesaṃ durannayāti yathā nāma ākāsena gatānaṃ sakuṇānaṃ padanikkhepassa adassanena gati durannayā na sakkā jānituṃ, evameva yesaṃ ayaṃ duvidho sannicayo natthi, imāhi ca tīhi pariññāhi pariññātabhojanā, yesañca ayaṃ vuttappakāro vimokkho gocaro, tesaṃ tayo bhavā, catasso yoniyo, pañca gatiyo, satta viññāṇaṭṭhitiyo, nava sattāvāsāti imesu pañcasu koṭṭhāsesu iminā nāma gatāti gamanassa apaññāyanato gati durannayā na sakkā paññāpetunti.

其中，“储存”（sannicayo）有两种：业的储存和资具的储存。其中，善、不善业称为业的储存；四种资具称为资具的储存。在此，住在精舍的比丘，保留一块糖、四分之一份量的酥油、以及一那利的米，不算资具储存；超过此量则算。他们（阿罗汉）这两种储存都没有。“对食物有彻底了知者”（Pariññātabhojanā）是指：以三种遍知了知食物者。对于粥等食物，了知其为粥等的状态，是“知遍知”（ñātapariññā）；以对食物作不净想的方式来了知食物，是“审察遍知”（tīraṇapariññā）；于段食中，断除欲染的智慧，是“断遍知”（pahānapariññā）。以这三种遍知彻底了知食物的人（即是 pariññātabhojanā）。“空、无相（解脱）”（Suññato animitto ca vimokkho）：在此，“无愿解脱”（appaṇihitavimokkho）也应被包含在内。这三者都是涅槃的名称。涅槃因为没有贪、嗔、痴而为空，并从它们中解脱，故称“空解脱”；同样，因为没有贪等相而为无相，并从它们中解脱，故称“无相解脱”；又因为没有贪等愿求而为无愿，并从它们中解脱，故称“无愿解脱”。以（阿罗汉）果定（phalasamāpatti）的方式，缘取它（涅槃）而安住的人，这三种解脱就是他们的“行境”（gocaro）。“他们的去向难以了知”（Gati tesaṃ durannayā）是指：如同在空中飞行的鸟，因看不到足迹，其去向难以了知，无法知道；同样地，那些没有这两种储存、以这三种遍知彻底了知食物、并且以上述解脱为行境的人，他们（死后）往生到三界、四生、五趣、七识住、九有情居这五类中的哪一类去处，其去向因为无法被识别，所以是难以了知的，无法被指明。

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

说法结束时，许多人证得了须陀洹果等道果。

Belaṭṭhasīsattheravatthu tatiyaṃ.

贝拉陀施沙长老的故事第三。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/7. Arahantavagga 阿罗汉品 (Dhp 7, 90-99)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.4 Anuruddhattheravatthu 天女供养阿那律 (Dhp 7.4, 93)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

93.

Yassāsavā parikkhīṇā, āhāre ca anissito;

Suññato animitto ca, vimokkho yassa gocaro;

Ākāse va sakuntānaṃ, padaṃ tassa durannayaṃ.

☸---------------------------------------------------------------------

九三 他的烦恼已完全灭尽，对食物也不再依赖；空、无相解脱是他的境界；如同飞鸟在空中（掠过），他的行踪无法追踪。

☸.....................................................................

阿那律陀比丘和女天神

阿罗汉的各种漏烦恼已经灭尽，不执著于饮食，阿罗汉以解脱为修行的目标，解脱即是空、无相。

阿罗汉的境界如同飞鸟掠过天空，无迹可寻。(偈 93)

阿那律陀比丘有一天在寻找废弃的布料来做袈裟，因为他的旧袈裟已经破损不堪了。女天神阇邻尼——他前世的妻子——看见他正在找布料，就找了三块好布料，放在垃圾堆中比较显眼的地方。阿那律陀因此找到了这三件布料，就带回精舍。佛陀和众多比丘也回到精舍，一起帮他缝制袈裟。

这时候，阇邻尼也化身为年轻的女子，来到村子里。当她听说佛陀和比丘们也来到精舍，协助阿那律陀缝制袈裟时，就鼓励村民们用美味的食物供养，结果供养的食物比实际需要的超出了很多。其他比丘看见多余的食物，就说：“阿那律陀应该让他的亲朋和信徒只供养足够的食物就好了。当然了，他可能是想炫耀他有这么多信徒吧！”

佛陀劝诫他们：“比丘们！不要以为阿那律陀向他的信徒要求供养米粥和其他食物。他什么也没有要求。今天早上，这些过多的供养，是一位天神鼓励的结果。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

4. Anuruddhattheravatthu

[AI翻译]

关于“Yassāsavā”（其诸漏已尽）这句法句，是导师住在竹林精舍时，针对阿那律陀长老而说的。

有一天，长老的袈裟旧了，便在垃圾堆等处寻找（可用的）布料。他在此生之前的第三世时的前妻，投生在忉利天，名为阇邻尼（Jālinī）的天女。她看到长老在寻找碎布，为了长老的利益，便拿了三块长十三肘、宽四肘的天衣，心想：“如果我这样（直接）给他，长老是不会接受的。”于是，趁着长老在寻找碎布时，在他前方的某个垃圾堆上，将天衣放置成仅仅能看到衣角的样子。长老沿着那条路寻找碎布时，看见了那些衣角，便在那里拿起并拉出来，看到是所说尺寸的天衣，心想：“这真是上等的粪扫衣啊！”便拿走了。

在他缝制袈裟的那天，导师带领五百比丘来到精舍坐下，八十大长老也坐在那里。缝制袈裟时，大迦叶长老坐在（布料的）起始端，舍利弗长老在中间，阿难长老在末端，比丘僧团搓线，导师穿针，大目犍连长老则四处走动，递送所需之物。

那位天女也进入村内，鼓励（村民）布施说：“诸位，导师与八十大声闻及五百比丘一起，正在精舍为我们的尊者阿那律陀长老缝制袈裟，请带着米粥等物前往精舍吧！”大目犍连长老也在午前带回了大阎浮果，五百比丘吃不完。帝释天主在缝制袈裟的地方做了地面的庄严装饰，地面如同涂了红漆般。比丘们吃剩下的米粥、硬食、米饭堆积如山。比丘们抱怨道：“这么多比丘，要这么多米粥等物做什么？难道不应该估量一下，告诉亲戚和侍者们‘请带来这么多’吗？阿那律陀长老大概是想显示他有很多亲戚和侍者吧。”

这时，导师问他们：“比丘们，你们在说什么？”他们回答说：“世尊，是这样的事。”导师又问：“比丘们，你们认为这是阿那律陀叫人送来的吗？”“是的，世尊。”“不，比丘们，我的儿子阿那律陀不会说这样的话。漏尽者是不会说与（物质）条件相关的话的。这次的饮食是依靠天神的威力而产生的。”导师将前后联系起来，说法时诵出此偈：

Yassāsavāti imaṃ dhammadesanaṃ satthā veḷuvane viharanto anuruddhattheraṃ ārabbha kathesi.

Ekasmiñhi divase thero jiṇṇacīvaro saṅkārakūṭādīsu cīvaraṃ pariyesati. Tassa ito tatiye attabhāve purāṇadutiyikā tāvatiṃsabhavane nibbattitvā jālinī nāma devadhītā ahosi. Sā theraṃ coḷakāni pariyesamānaṃ disvā therassa atthāya terasahatthāyatāni catuhatthavitthatāni tīṇi dibbadussāni gahetvā “sacāhaṃ imāni iminā nīhārena dassāmi, thero na gaṇhissatī”ti cintetvā tassa coḷakāni pariyesamānassa purato ekasmiṃ saṅkārakūṭe yathā nesaṃ dasantamattameva paññāyati, tathā ṭhapesi. Thero tena maggena coḷakapariyesamānaṃ caranto nesaṃ dasantaṃ disvā tattheva gahetvā ākaḍḍhamāno vuttappamāṇāni dibbadussāni disvā “ukkaṭṭhapaṃsukūlaṃ vata idan”ti ādāya pakkāmi. Athassa cīvarakaraṇadivase satthā pañcasatabhikkhuparivāro vihāraṃ gantvā nisīdi, asītimahātherāpi tattheva nisīdiṃsu, cīvaraṃ sibbetuṃ mahākassapatthero mūle nisīdi, sāriputtatthero majjhe, ānandatthero agge, bhikkhusaṅgho suttaṃ vaṭṭesi, satthā sūcipāsake āvuṇi, mahāmoggallānatthero yena yena attho, taṃ taṃ upanento vicari.

Devadhītāpi antogāmaṃ pavisitvā “bhontā ayyassa no anuruddhattherassa cīvaraṃ karonto satthā asītimahāsāvakaparivuto pañcahi bhikkhusatehi saddhiṃ vihāre nisīdi, yāguādīni ādāya vihāraṃ gacchathā”ti bhikkhaṃ samādapesi. Mahāmoggallānattheropi antarābhatte mahājambupesiṃ āhari, pañcasatā bhikkhū parikkhīṇaṃ khādituṃ nāsakkhiṃsu. Sakko cīvarakaraṇaṭṭhāne bhūmiparibhaṇḍamakāsi, bhūmi alattakarasarañjitā viya ahosi. Bhikkhūhi paribhuttāvasesānaṃ yāgukhajjakabhattānaṃ mahārāsi ahosi. Bhikkhū ujjhāyiṃsu “ettakānaṃ bhikkhūnaṃ kiṃ evaṃbahukehi yāguādīhi, nanu nāma pamāṇaṃ sallakkhetvā ettakaṃ nāma āharathā”ti ñātakā ca upaṭṭhākā ca vattabbā siyuṃ, anuruddhatthero attano ñātiupaṭṭhākānaṃ bahubhāvaṃ ñāpetukāmo maññe”ti, atha ne satthā “kiṃ, bhikkhave, kathethā”ti pucchitvā, “bhante, idaṃ nāmā”ti vutte “kiṃ pana tumhe, bhikkhave, ‘idaṃ anuruddhena āharāpitan’ti maññathā”ti? “Āma, bhante”ti. “Na, bhikkhave, mama putto anuruddho evarūpaṃ vadeti. Na hi khīṇāsavā paccayapaṭisaṃyuttaṃ kathaṃ kathenti, ayaṃ pana piṇḍapāto devatānubhāvena nibbatto”ti anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

93.

“Yassāsavā parikkhīṇā, āhāre ca anissito;

Suññato animitto ca, vimokkho yassa gocaro;

Ākāseva sakuntānaṃ, padaṃ tassa durannayan”ti.

[AI翻译]

此中，“yassāsavā”（其诸漏已尽）：指其四种漏（欲漏、有漏、见漏、无明漏）已完全灭尽。“Āhāre ca anissito”（于食亦无着）：指对于食物，不依于渴爱、邪见等依赖。“padaṃ tassa durannayaṃ”（其迹难寻）：如同在空中飞行的鸟，“在这个地方用脚踩过而飞去，这个地方用胸膛撞击而飞去，这个地方用头，这个地方用翅膀”，这是无法知道的；同样地，对于这样的比丘，以“由地狱之道而去，或由畜生道而去”等方式来指明其去处，是无法做到的。

Tattha yassāsavāti yassa cattāro āsavā parikkhīṇā. Āhāre ca anissitoti āhārasmiñca taṇhādiṭṭhinissayehi anissito. Padaṃ tassa durannayanti yathā ākāse gacchantānaṃ sakuṇānaṃ “imasmiṃ ṭhāne pādehi akkamitvā gatā, idaṃ ṭhānaṃ urena paharitvā gatā, idaṃ sīsena, idaṃ pakkhehī”ti na sakkā ñātuṃ, evameva evarūpassa bhikkhuno “nirayapadena vā gato, tiracchānayonipadena vā”tiādinā nayena padaṃ paññāpetuṃ nāma na sakkoti.

[AI翻译]

说法结束时，许多人证得了须陀洹果等（圣果）。

Desanāvasāne bahū sotāpatti phalādīni pāpuṇiṃsūti.

[AI翻译]

阿那律陀长老的故事第四则终。

Anuruddhattheravatthu catutthaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/7. Arahantavagga 阿罗汉品 (Dhp 7, 90-99)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.5 Mahākaccāyanattheravatthu 帝释敬重大迦旃延 (Dhp 7.5, 94)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

94.

Yassindriyāni samathaṅgatāni [samathaṃ gatāni (sī. pī.)], assā yathā sārathinā sudantā;

Pahīnamānassa anāsavassa, devāpi tassa pihayanti tādino.

☸---------------------------------------------------------------------

九四 诸根（感官）已达寂静，如同被（好的）驾驭者善于调教的马；断除我慢、没有烦恼的人，连天神们也羡慕他。

☸.....................................................................

帝释敬重摩诃迦旃延尊者

诸根（感官）寂静的人，如同被善于驾驭者驯服的马匹；

没有我慢和欲漏的人，诸天也仰慕。(偈 94)

有一次，在结夏安居结束日，正是月圆的日子。帝释率领众多天神前往毗舍佉兴建的东园鹿子母讲堂向佛陀顶礼问讯。僧团中的摩诃迦旃延尊者因为在遥远的阿槃提结夏安居，所以尚未返回精舍。其他人就为他保留了空位子。当帝释以鲜花和素香向佛陀顶礼问讯时，看到保留给摩诃迦旃延尊者的位子，他说多么希望尊者也在精舍里接受他的礼敬。这时候，摩诃迦旃延尊者突然出现，帝释欢喜异常，立刻献上鲜花致敬。

比丘们对帝释崇仰摩诃迦旃延尊者的举动大受感动，有些比丘则认为帝释偏心。佛陀就向他们说：‘天人们敬重所有克制欲乐的人。’

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

5. Mahākaccāyanattheravatthu

[AI翻译]

关于“Yassindriyāni”（其诸根已寂静）这句法句，是导师住在东园（鹿子母讲堂）时，针对摩诃迦旃延长老而说的。

有一次，在盛大的自恣日（雨安居结束日），世尊在鹿子母讲堂下方，被大声闻们围绕而坐。那时，摩诃迦旃延长老住在阿槃提国。但这位尊者即使从远处也会前来听法。因此，大长老们坐下时，预留了摩诃迦旃延长老的座位。天帝释提桓因与两个天界的随从天神一起来，用天界的香、花等供养导师后站着，没看见摩诃迦旃延长老，心想：“为何没见到我的尊者？如果他能来就好了！”就在那一刹那，长老来到，示现自己已坐在他的座位上。帝释看见长老，紧紧抓住他的脚踝说：“太好了，尊者您来了！我正盼望着尊者的到来呢！”说完，用双手按摩他的双足，用香、花等供养、顶礼后，站到一旁。

比丘们议论纷纷：“帝释看人情面才恭敬。对其他的大声闻们没有做这样的恭敬，一见到摩诃迦旃延，就赶紧抓住脚踝说‘太好了，尊者您来了！我正盼望着尊者的到来呢！’然后用双手按摩双足，供养、顶礼后站到一旁。”导师听了他们的谈话，说道：“比丘们！像我的儿子摩诃迦旃延这样守护根门的比丘，天神和人类都喜爱。”说完，将前后联系起来，说法时诵出此偈：

Yassindriyānīti imaṃ dhammadesanaṃ satthā pubbārāme viharanto mahākaccāyanattheraṃ ārabbha kathesi.

Ekasmiñhi samaye bhagavā mahāpavāraṇāya migāramātuyā pāsādassa heṭṭhā mahāsāvakaparivuto nisīdi. Tasmiṃ samaye mahākaccāyanatthero avantīsu viharati. So panāyasmā dūratopi āgantvā dhammassavanaṃ paggaṇhātiyeva. Tasmā mahātherā nisīdantā mahākaccāyanattherassa āsanaṃ ṭhapetvā nisīdiṃsu. Sakko devarājā dvīhi devalokehi devaparisāya saddhiṃ āgantvā dibbagandhamālādīhi satthāraṃ pūjetvā ṭhito mahākaccāyanattheraṃ adisvā kiṃ nu kho mama, ayyo, na dissati, sādhu kho panassa sace āgaccheyyāti. Theropi taṃ khaṇaññeva āgantvā attano āsane nisinnameva attānaṃ dassesi. Sakko theraṃ disvā gopphakesu daḷhaṃ gahetvā “sādhu vata me, ayyo, āgato, ahaṃ ayyassa āgamanameva paccāsīsāmī”ti vatvā ubhohi hatthehi pāde sambāhitvā gandhamālādīhi pūjetvā vanditvā ekamantaṃ aṭṭhāsi. Bhikkhū ujjhāyiṃsu. “Sakko mukhaṃ oloketvā sakkāraṃ karoti, avasesamahāsāvakānaṃ evarūpaṃ sakkāraṃ akaritvā mahākaccāyanaṃ disvā vegena gopphakesu gahetvā ‘sādhu vata me, ayyo, āgato, ahaṃ ayyassa āgamanameva paccāsīsāmī’ti vatvā ubhohi hatthehi pāde sambāhitvā pūjetvā vanditvā ekamantaṃ ṭhito”ti. Satthā tesaṃ taṃ kathaṃ sutvā, “bhikkhave, mama puttena mahākaccāyanena sadisā indriyesu guttadvārā bhikkhū devānampi manussānampi piyāyevā”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

94.

“Yassindriyāni samathaṅgatāni,

Assā yathā sārathinā sudantā;

Pahīnamānassa anāsavassa,

Devāpi tassa pihayanti tādino”ti.

[AI翻译]

其义为：某个比丘的六根（眼、耳、鼻、舌、身、意）如同被熟练的御者善于调伏的马一样，已达到寂静、调伏、无特殊执着的状态；他已断除九种我慢而安住，故为“pahīnamānassa”（断除我慢者）；因无四种漏（欲漏、有漏、见漏、无明漏），故为“anāsavassa”（无漏者）。“Tādino”（如是者）：对于安住于“如是”状态、具有如此（品德）的人，天神们也羡慕，人们也期望能见到他、盼望他前来。

Tassattho – yassa bhikkhuno chekena sārathinā sudantā assā viya cha indriyāni samathaṃ dantabhāvaṃ nibbisevanabhāvaṃ gatāni, tassa navavidhaṃ mānaṃ pahāya ṭhitattā pahīnamānassa catunnaṃ āsavānaṃ abhāvena anāsavassa. Tādinoti tādibhāvasaṇṭhitassa tathārūpassa devāpi pihayanti, manussāpi dassanañca āgamanañca patthentiyevāti.

[AI翻译]

说法结束时，许多人证得了须陀洹果等（圣果）。

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

[AI翻译]

摩诃迦旃延长老的故事第五则终。

Mahākaccāyanattheravatthu pañcamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/7. Arahantavagga 阿罗汉品 (Dhp 7, 90-99)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.6 Sāriputtattheravatthu 比丘控诉舍利弗 (Dhp 7.6, 95)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

95.

Pathavisamo no virujjhati, indakhilupamo [indakhīlūpamo (sī. syā. ka.)] tādi subbato;

Rahadova apetakaddamo, saṃsārā na bhavanti tādino.

☸---------------------------------------------------------------------

九五 （行为）如是且善持戒律者，（忍辱）如同大地一般，（面对毁誉）不会抵触反抗，（坚定）如同（城门）石柱；如同清澈无泥的湖水；这样的人不再有生死轮回。

☸.....................................................................

比丘控诉舍利弗

阿罗汉如同大地，耐心具足，若受到他人刺激，也不愤怒；

阿罗汉虔诚坚定，就像因陀揭罗（帝释的柱子，即城门柱）；

阿罗汉内心安详清净，如同没有污泥的池塘，不再经历生死轮回。

结夏安居结束时，舍利弗正准备与其他比丘一同外出。有位对舍利弗怀有怨恨的年轻比丘却向佛陀抱怨说，舍利弗辱骂、鞭打他。佛陀就请人召请舍利弗来解释。舍利弗不辩解自己的清白，却说：‘世尊！坚定持戒并且观照自身的比丘，如果做了对不起其他比丘的行为，怎么可能不道歉就径自外出呢？我像大地一样，人们在上面丢弃洁净芬芳之物或污秽不净之物，大地都不起分别，既不喜悦，也不厌恶（原文中舍利弗是用九种譬喻描述自己的心境，这里简化了）。我像门垫、像断了角的公牛、像旃陀罗（贱民）的孩子一样（忍辱谦卑），对这个污秽的血肉之躯感到厌恶，不再执著于它。’

舍利弗谦虚地说完之后，犯错的年轻比丘深感愧疚，承认自己诬告舍利弗的错误。佛陀建议舍利弗接受年轻比丘的道歉，以免年轻比丘将来遭受（恶）业报。年轻比丘就恭敬地恳求舍利弗宽恕。舍利弗也诚挚地原谅了他，并且说如果自己有任何不对的地方，也请他能原谅。

所有在场的比丘都赞叹舍利弗。佛陀说：

‘比丘们！像舍利弗这样的阿罗汉不怀有任何愤怒和瞋恨之心。如同大地和门柱一样耐心、宽容和坚定，他的内心永远祥和、清净。’

舍利弗和大目犍连尊者是佛陀的两大弟子，佛陀指派他们担任僧团的指导人。佛陀建议所有的比丘尊敬他们如同尊敬父母一般。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

6. Sāriputtattheravatthu

[AI翻译]

关于“Pathavisamo”（如同大地）这句法句，是导师住在祇园精舍时，针对舍利弗长老而说的。

有一次，尊者舍利弗结束雨安居，想要外出游行，便向世尊告假、顶礼后，与自己的随从（比丘们）一同出发。其他许多比丘也跟随着长老。长老则通过点名的方式，让那些知名的比丘们回去了。有一位名字不为人知的比丘心想：“唉，要是长老也能点我的名字让我回去就好了！”但长老在庞大的比丘僧团中没有注意到他。这位比丘因为“长老不像对其他比丘那样关注我”而对长老心生怨恨。恰巧长老的僧伽梨（大衣）衣角触碰到了那位比丘的身体，他因此更加怀恨在心。于是，他等到长老大概已经走出了精舍范围时，便去到世尊那里，说道：“世尊，尊者舍利弗，仗着自己是您的上首弟子，像要打碎我耳朵一样地打了我，并且没有请求我的原谅就外出游行去了。”世尊便派人召回长老。

那时，大目犍连长老和阿难长老心想：“我们的上首大哥是否打了这位比丘，世尊并不知道。但世尊大概是想让长老作狮子吼吧，我们去召集大众。”于是他们手持钥匙，打开各个僧房的门，宣布：“尊者们请速来！尊者们请速来！现在尊者舍利弗将在世尊面前作狮子吼！”（参考《增支部》9.11）他们召集了庞大的比丘僧团。长老也回来了，向世尊顶礼后坐下。于是世尊向他询问此事。长老没有说“我没有打这位比丘”，而是讲述自己的功德，说道：“世尊，若人身念住未能安住于身，他才可能在此触犯了某位同梵行者后，不作忏悔便外出游行。”接着，他以“世尊，譬如大地，人们在上面丢弃洁净之物，也丢弃污秽之物……”等方式，阐述了自己心地如同大地（无分别），如同水、火、风（无执），如同除粪者、旃陀罗的孩子、断了角的公牛（谦卑忍辱），如同对死尸等厌恶自己的身体，以及如同（保护）油钵般维护自己的身体。当长老用这九种譬喻讲述自己的功德时，在这九处，大地都震动至水际。当提到除粪者、旃陀罗的孩子、油钵等譬喻时，凡夫比丘们无法抑制眼泪，漏尽者们则生起了法悚惧（dhamma-saṃvega）。

就在长老讲述自己功德的时候，那位诬告的比丘全身感到灼热，他立刻俯伏在世尊足下，承认自己诬告的过失，并请求忏悔。世尊对长老说：“舍利弗，原谅这个愚痴的人吧，以免他的头颅裂成七块。”长老便蹲下身，合掌说道：“世尊，我原谅这位尊者。如果我有什么过错，也请这位尊者原谅我。”比丘们议论道：“诸位贤友，请看长老无可比拟的功德！对于这样用谎言诬告他的人，长老不但没有生起丝毫的愤怒或怨恨，反而亲自蹲下身，合掌请求对方原谅！”世尊听了他们的谈话，问道：“比丘们，你们在说什么？”他们回答：“世尊，是这样的事。”世尊说：“比丘们，不可能让像舍利弗这样的人生起愤怒或怨恨。比丘们，舍利弗的心如同广阔的大地，如同（坚固的）门柱，如同清澈无浊的湖水。”说完，将前后联系起来，说法时诵出此偈：

Pathavisamoti imaṃ dhammadesanaṃ satthā jetavane viharanto sāriputtattheraṃ ārabbha kathesi.

Ekasmiñhi samaye āyasmā sāriputto vuṭṭhavasso cārikaṃ pakkamitukāmo bhagavantaṃ āpucchitvā vanditvā attano parivārena saddhiṃ nikkhami. Aññepi bahū bhikkhū theraṃ anugacchiṃsu. Thero ca nāmagottavasena paññāyamāne bhikkhū nāmagottavasena kathetvā nivattāpesi. Aññataro nāmagottavasena apākaṭo bhikkhu cintesi – “aho vata mampi nāmagottavasena paggaṇhanto kathetvā nivattāpeyyā”ti thero mahābhikkhusaṅghassa antare taṃ na sallakkhesi. So “aññe viya bhikkhū na maṃ paggaṇhātī”ti there āghātaṃ bandhi. Therassapi saṅghāṭikaṇṇo tassa bhikkhuno sarīraṃ phusi, tenāpi āghātaṃ bandhiyeva. So “dāni thero vihārūpacāraṃ atikkanto bhavissatī”ti ñatvā satthāraṃ upasaṅkamitvā “āyasmā maṃ, bhante, sāriputto tumhākaṃ aggasāvakomhīti kaṇṇasakkhaliṃ bhindanto viya paharitvā akhamāpetvāva cārikaṃ pakkanto”ti āha. Satthā theraṃ pakkosāpesi.

Tasmiṃ khaṇe mahāmoggallānatthero ca ānandatthero ca cintesuṃ – “amhākaṃ aggajeṭṭhabhātarā imassa bhikkhuno apahaṭabhāvaṃ satthā no na jānāti, sīhanādaṃ pana nadāpetukāmo bhavissatīti parisaṃ sannipātāpessāmā”ti. Te kuñcikahatthā pariveṇadvārāni vivaritvā “abhikkamathāyasmanto , abhikkamathāyasmanto, idānāyasmā sāriputto bhagavato sammukhā sīhanādaṃ nadissatī”ti (a. ni. 9.11) mahābhikkhusaṅghaṃ sannipātesuṃ. Theropi āgantvā satthāraṃ vanditvā nisīdi. Atha naṃ satthā tamatthaṃ pucchi. Thero “nāyaṃ bhikkhu mayā pahaṭo”ti avatvāva attano guṇakathaṃ kathento “yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṃ sabrahmacāriṃ āsajja appaṭinissajja cārikaṃ pakkameyyā”ti vatvā “seyyathāpi, bhante, pathaviyaṃ sucimpi nikkhipanti, asucimpi nikkhipantī”tiādinā nayena attano pathavīsamacittatañca āpotejovāyo rajoharaṇacaṇḍālakumārakausabhachinnavisāṇasamacittatañca ahikuṇapādīhi viya attano kāyena aṭṭiyanañca medakathālikā viya attano kāyapariharaṇañca pakāsesi. Imāhi ca pana navahi upamāhi there attano guṇe kathente navasupi ṭhānesu udakapariyantaṃ katvā mahāpathavī kampi. Rajoharaṇacaṇḍālakumārakamedakathāliko pamānaṃ pana āharaṇakāle puthujjanā bhikkhū assūni sandhāretuṃ nāsakkhiṃsu, khīṇāsavānaṃ dhammasaṃvego udapādi.

There attano guṇaṃ kathenteyeva abbhācikkhanakassa bhikkhuno sakalasarīre ḍāho uppajji, so tāvadeva bhagavato pādesu patitvā attano abbhācikkhanadosaṃ pakāsetvā accayaṃ desesi. Satthā theraṃ āmantetvā, “sāriputta, khama imassa moghapurisassa, yāvassa sattadhā muddhā na phalatī”ti āha. Thero ukkuṭikaṃ nisīditvā añjaliṃ paggayha “khamāmahaṃ, bhante, tassa āyasmato, khamatu ca me so āyasmā, sace mayhaṃ doso atthī”ti āha. Bhikkhū kathayiṃsu “passatha dānāvuso, therassa anopamaguṇaṃ, evarūpassa nāma musāvādena abbhācikkhanakassa bhikkhuno upari appamattakampi kopaṃ vā dosaṃ vā akatvā sayameva ukkuṭikaṃ nisīditvā añjaliṃ paggayha khamāpetī”ti. “Satthā taṃ kathaṃ sutvā, bhikkhave, kiṃ kathethā”ti pucchitvā “idaṃ nāma, bhante”ti vutte, “na bhikkhave, sakkā sāriputtasadisānaṃ kopaṃ vā dosaṃ vā uppādetuṃ , mahāpathavīsadisaṃ, bhikkhave, indakhīlasadisaṃ pasannaudakarahadasadisañca sāriputtassa cittan”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

95.

“Pathavisamo no virujjhati,

Indakhilupamo tādi subbato;

Rahadova apetakaddamo,

Saṃsārā na bhavanti tādino”ti.

[AI翻译]

其义为：比丘们，譬如在大地上，人们丢弃洁净的香、花等物，也丢弃污秽的屎、尿等物；又譬如埋在城门口的门柱（Indakhīla），孩童们会在上面小便、拉屎，而另一些人则用香、花等来尊敬它。对于这些，大地和门柱既不会生起喜爱，也不会生起厌恶。同样地，这位漏尽比丘，因不被八种世间法（利、衰、毁、誉、称、讥、苦、乐）所动摇而称为“tādi”（如是者），因戒行美好而称为“subbato”（善持戒者）。对于那些以四种资具恭敬他的人，以及那些不恭敬他的人，他既不随喜（anurujjhati），也不抵触（virujjhati），而是如同大地、如同门柱一般。又如清除了污泥的湖泊是清澈的，同样地，他因为清除了烦恼，摆脱了贪欲等污泥而极为清净。“Tādino”（如是者）：对于这样的人来说，不会再有因在善趣、恶趣中流转而产生的所谓“saṃsārā”（生死轮回）了。

Tassattho – bhikkhave, yathā nāma pathaviyaṃ sucīni gandhamālādīnipi nikkhipanti, asucīni muttakarīsādīnipi nikkhipanti, yathā nāma nagaradvāre nikhātaṃ indakhīlaṃ dārakādayo omuttentipi ūhadantipi, apare pana taṃ gandhamālādīhi sakkaronti. Tattha pathaviyā indakhīlassa ca neva anurodho uppajjati, na virodho; evameva yvāyaṃ khīṇāsavo bhikkhu aṭṭhahi lokadhammehi akampiyabhāvena tādi, vatānaṃ sundaratāya subbato. So “ime maṃ catūhi paccayehi sakkaronti, ime pana na sakkarontī”ti sakkārañca asakkārañca karontesu neva anurujjhati, no virujjhati, atha kho pathavisamo ca indakhilupamo eva ca hoti. Yathā ca apagatakaddamo rahado pasannodako hoti, evaṃ apagatakilesatāya rāgakaddamādīhi akaddamo vippasannova hoti. Tādinoti tassa pana evarūpassa sugatiduggatīsu saṃsaraṇavasena saṃsārā nāma na hontīti.

[AI翻译]

说法结束时，九千比丘连同无碍解一起证得了阿罗汉果。

Desanāvasāne nava bhikkhusahassāni saha paṭisambhidāhi arahattaṃ pāpuṇiṃsūti.

[AI翻译]

舍利弗长老的故事第六则终。

Sāriputtattheravatthu chaṭṭhaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/7. Arahantavagga 阿罗汉品 (Dhp 7, 90-99)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.7 Kosambivāsitissattherasāmaṇeravatthu 一眼失明 (Dhp 7.7, 96)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

96.

Santaṃ tassa manaṃ hoti, santā vācā ca kamma ca;

Sammadaññā vimuttassa, upasantassa tādino.

☸---------------------------------------------------------------------

九六 圣者的心意寂静，言语与行为也寂静；凭借正智而解脱，这样的人安稳平静。

☸.....................................................................

一眼失明

阿罗汉的身语意清净；

阿罗汉智慧具足，究竟解脱，达到寂静，

不受生命中的得失影响。

有一位七岁的男孩，因为父亲殷切的盼望，而出家为沙弥。剃度之前，男孩先得到一个观想题目。剃度时，他专注观想，也因为这观想和前世的善业，剃度之后，他就证得圣果。

后来，提舍尊者在沙弥的陪同下，出发前往舍卫城，准备向佛陀顶礼。

半路上，他们暂宿某一村落的精舍。当天晚上提舍入睡后，沙弥却彻夜坐在提舍的身边未眠，只在接近清晨的时候，稍微睡卧一会儿。

第二天一大早，提舍认为该是摇醒沙弥的时候了，于是用扇子摇醒小沙弥。但不幸的是，扇柄却打伤了他的一只眼睛。小沙弥急忙用单手遮住受伤的眼睛，出去打水，准备给提舍尊者洗脸，并清洗精舍的地板等。

但当他单手捧水给提舍时，尊者告诫他，服务别人时，应该用双手。这时候，尊者才发现小沙弥的一只眼睛已经因为自己的疏忽而失明了。刹那间，尊者明白小沙弥实在是一位高贵的人，他深感歉疚，谦虚地向小沙弥道歉。但小沙弥告诉他，这既不是尊者的错，也不是他自己的错，而是业报。小沙弥更请尊者不要因此难过，但尊者却无法忘怀这件不幸的意外。

后来，他们继续上路，终于抵达佛陀停留的舍卫城祗树给孤独园。佛陀知道路上所发生的事，就说：

“阿罗汉不与人动气，阿罗汉克制感官的冲动，内心究竟宁静、安详。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

7. Kosambivāsītissattherasāmaṇeravatthu

[AI翻译]

Santaṃ tassa manaṃ hotīti imaṃ dhammadesanaṃ satthā jetavane viharanto tissattherassa sāmaṇeraṃ ārabbha kathesi.

关于“他的心意是寂静的”这句法句，是导师住在祇树给孤独园时，针对提舍长老的沙弥而说的。

Eko kira kosambivāsī kulaputto satthu sāsane pabbajitvā laddhupasampado “kosambivāsītissatthero”ti paññāyi. Tassa kosambiyaṃ vuṭṭhavassassa upaṭṭhāko ticīvarañceva sappiphāṇitañca āharitvā pādamūle ṭhapesi. Atha naṃ thero āha – “kiṃ idaṃ upāsakā”ti. “Nanu mayā, bhante, tumhe vassaṃ vāsitā, amhākañca vihāre vuṭṭhavassā imaṃ lābhaṃ labhanti, gaṇhatha, bhante”ti. “Hotu, upāsaka, na mayhaṃ iminā attho”ti. “Kiṃ kāraṇā, bhante”ti? “Mama santike kappiyakārako sāmaṇeropi natthi, āvuso”ti. “Sace, bhante, kappiyakārako natthi, mama putto ayyassa santike sāmaṇero bhavissatī”ti. Thero adhivāsesi. Upāsako sattavassikaṃ attano puttaṃ therassa santikaṃ netvā “imaṃ pabbājethā”ti adāsi. Athassa thero kese temetvā tacapañcakakammaṭṭhānaṃ datvā pabbājesi . So khuraggeyeva saha paṭisambhidāhi arahattaṃ pāpuṇi.

据说，一位住在憍赏弥的良家子在导师的教法中出家并受具足戒后，被称为“憍赏弥住者提舍长老”。他在憍赏弥度过雨安居后，他的在家护持者带来三衣、酥油和糖蜜，放在他的脚边。长老问他：“优婆塞，这是什么？”“尊者，我不是供养您度过了雨安居吗？在我们这里，在寺院度过雨安居的人都能得到这份供养。请接受吧，尊者。”“好了，优婆塞，我不需要这个。”“为什么呢，尊者？”“朋友，我身边连一个净人或沙弥都没有。”“尊者，如果没有净人，我的儿子可以在尊者身边做沙弥。”长老默许了。优婆塞将自己七岁的儿子带到长老跟前，说：“请让他出家吧。”于是长老为他剃度，传授了“皮肉五业处”（观发毛爪齿皮不净），让他出家。他在剃刀落下之时，便连同四无碍解证得了阿罗汉果。

Thero taṃ pabbājetvā aḍḍhamāsaṃ tattha vasitvā “satthāraṃ passissāmī”ti sāmaṇeraṃ bhaṇḍakaṃ gāhāpetvā gacchanto antarāmagge ekaṃ vihāraṃ pāvisi. Sāmaṇero upajjhāyassa senāsanaṃ gahetvā paṭijaggi. Tassa taṃ paṭijaggantasseva vikālo jāto, tena attano senāsanaṃ paṭijaggituṃ nāsakkhi. Atha naṃ upaṭṭhānavelāyaṃ āgantvā nisinnaṃ thero pucchi – “sāmaṇera, attano vasanaṭṭhānaṃ paṭijaggitan”ti? “Bhante, paṭijaggituṃ okāsaṃ nālatthan”ti. “Tena hi mama vasanaṭṭhāneyeva vasa, dukkhaṃ te āgantukaṭṭhāne bahi vasitun”ti taṃ gahetvāva senāsanaṃ pāvisi. Thero pana puthujjano nipannamattova niddaṃ okkami. Sāmaṇero cintesi – “ajja me upajjhāyena saddhiṃ tatiyo divaso ekasenāsane vasantassa, ‘sace nipajjitvā niddāyissāmi, thero sahaseyyaṃ āpajjeyyā’ti nisinnakova vītināmessāmī”ti upajjhāyassa mañcakasamīpe pallaṅkaṃ ābhujitvā nisinnakova rattiṃ vītināmesi. Thero paccūsakāle paccuṭṭhāya “sāmaṇeraṃ nikkhamāpetuṃ vaṭṭatī”ti mañcakapasse ṭhapitabījaniṃ gahetvā bījanipattassa aggena sāmaṇerassa kaṭasārakaṃ paharitvā bījaniṃ uddhaṃ ukkhipanto “sāmaṇera, bahi nikkhamā”ti āha, bījanipattadaṇḍako akkhimhi paṭihaññi, tāvadeva akkhi bhijji. So “kiṃ, bhante”ti vatvā uṭṭhāya “bahi nikkhamā”ti vutte “akkhi me, bhante, bhinnan”ti avatvā ekena hatthena paṭicchādetvā nikkhami. Vattakaraṇakāle ca pana “akkhi me bhinnan”ti tuṇhī anisīditvā ekena hatthena akkhiṃ gahetvā ekena hatthena muṭṭhisammuñjaniṃ ādāya vaccakuṭiñca mukhadhovanaṭṭhānañca sammajjitvā mukhadhovanodakañca ṭhapetvā pariveṇaṃ sammajji. So upajjhāyassa dantakaṭṭhaṃ dadamāno ekeneva hatthena adāsi.

长老让他出家后，在那里住了半个月，然后想：“我要去见导师。”于是让沙弥拿着行李出发，在途中进入了一座寺院。沙弥为和尚（Upajjhāya，戒师）准备并整理好了住处。就在他整理的时候，时间已经晚了（过了非时），所以他没能整理自己的住处。到了侍奉和尚的时间，沙弥来了坐下，长老问道：“沙弥，你整理好自己的住处了吗？”“尊者，我没找到机会整理。”“那么，你就住在我的住处吧，你在外地住在外面会很辛苦。”于是带着他进入了住处。然而，长老是个凡夫，一躺下就睡着了。沙弥心想：“今天是我和和尚同住一个房间的第三天了，如果我躺下睡觉，长老可能会犯同宿戒，我还是坐着度过这一夜吧。”于是他在和尚床边结跏趺坐，坐着度过了夜晚。长老在黎明时分醒来，想：“该叫沙弥出去了。”于是拿起放在床边的扇子，用扇叶的尖端打了沙弥的草席一下，然后举起扇子说：“沙弥，出去吧。”扇柄正好打中了沙弥的眼睛，眼睛立刻就破了。沙弥说：“什么事，尊者？”然后站起来。当被告知“出去”时，他没有说“尊者，我的眼睛破了”，而是用一只手捂住眼睛出去了。到了做日常事务的时候，他也没有因为“我的眼睛破了”而默然坐着，而是一手捂着眼睛，一手拿着扫帚，打扫了厕所和洗漱处，准备好洗脸水，然后打扫了庭院。当他递给和尚齿木时，只用了一只手。

Atha naṃ upajjhāyo āha – “asikkhito vatāyaṃ sāmaṇero, ācariyupajjhāyānaṃ ekena hatthena dantakaṭṭhaṃ dātuṃ na vaṭṭatī”ti. Jānāmahaṃ, bhante, “na evaṃ vaṭṭatī”ti, eko pana me hattho na tucchoti. “Kiṃ sāmaṇerā”ti? So ādito paṭṭhāya taṃ pavattiṃ ārocesi. Thero sutvāva saṃviggamānaso “aho vata mayā bhāriyaṃ kammaṃ katan”ti vatvā “khamāhi me, sappurisa, nāhametaṃ jānāmi, avassayo me hohī”ti añjaliṃ paggayha sattavassikadārakassa pādamūle ukkuṭikaṃ nisīdi. Atha naṃ sāmaṇero āha – “nāhaṃ, bhante, etadatthāya kathesiṃ, tumhākaṃ cittaṃ anurakkhantena mayā evaṃ vuttaṃ nevettha tumhākaṃ doso atthi, na mayhaṃ. Vaṭṭasseveso doso, mā cintayittha, mayā tumhākaṃ vippaṭisāraṃ rakkhanteneva nārocitan”ti. Thero sāmaṇerena assāsiyamānopi anassāsitvā uppannasaṃvego sāmaṇerassa bhaṇḍakaṃ gahetvā satthu santikaṃ pāyāsi. Satthāpissa āgamanaṃ olokentova nisīdi. So gantvā satthāraṃ vanditvā satthārā saddhiṃ paṭisammodanaṃ katvā “khamanīyaṃ te bhikkhu, kiñci atirekaṃ aphāsukaṃ atthī”ti pucchito āha – “khamanīyaṃ, bhante, natthi me kiñci atirekaṃ aphāsukaṃ, apica kho pana me ayaṃ daharasāmaṇero viya añño atirekaguṇo na diṭṭhapubbo”ti. “Kiṃ pana iminā kataṃ bhikkhū”ti. So ādito paṭṭhāya sabbaṃ taṃ pavattiṃ bhagavato ārocento āha – “evaṃ, bhante, mayā khamāpiyamāno maṃ evaṃ vadesi ‘nevettha tumhākaṃ doso atthi, na mayhaṃ. Vaṭṭasseveso doso, tumhe mā cintayitthā’ti, iti maṃ assāsesiyeva, mayi neva kopaṃ, na dosamakāsi, na me, bhante, evarūpo guṇasampanno diṭṭhapubbo”ti. Atha naṃ satthā “bhikkhu khīṇāsavā nāma na kassaci kuppanti, na dussanti, santindriyā santamānasāva hontī”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

这时和尚对他说：“这个沙弥真没规矩，给阿阇梨和和尚递齿木，不应该用一只手。”“尊者，我知道这样不合规矩，但是我的一只手不空。”“怎么了，沙弥？”于是沙弥从头到尾叙述了事情的经过。长老一听，内心感到非常震惊，说：“啊！我造了多么严重的业啊！”然后说：“善男子，请原谅我，我不知道这件事，请做我的依止吧！”他合掌，在七岁男孩的脚边蹲下。沙弥对他说：“尊者，我不是为了这个才说的。我是为了守护您的心才这样说的。这不是您的错，也不是我的错，这是轮回（业报）的过失。请不要忧虑。我是为了避免您后悔才没有告诉您的。”长老虽然得到沙弥的安慰，但仍然无法释怀，生起了强烈的悚惧感。他拿着沙弥的行李，前往导师那里。导师也正看着他的到来而坐着。他去顶礼导师，并与导师互相问候。导师问他：“比丘，你还好吗？有没有什么特别不适的地方？”他回答说：“尊者，我很好，没有什么特别不适。但是，像这位年轻沙弥这样具有超凡德行的人，我以前从未见过。”“比丘，他做了什么呢？”于是他从头开始，把所有事情经过都禀告了世尊，说：“尊者，当我向他请求原谅时，他是这样对我说的：‘这不是您的错，也不是我的错，这是轮回的过失，请您不要忧虑。’他就这样安慰我，对我既没有生气，也没有责备。尊者，我从未见过如此具足德行的人。”于是导师说：“比丘，漏尽者（阿罗汉）确实不会对任何人动怒，不会心怀恶意，他们的感官平静，心意也寂静。”然后，导师连接上下文，说法，念诵了这首偈：

96.

“Santaṃ tassa manaṃ hoti, santā vācā ca kamma ca;

Sammadaññā vimuttassa, upasantassa tādino”ti.

“他的心意是寂静的，言语和行为也是寂静的；凭借正智而解脱，（内心）平息，达到如如不动。”

Tattha santaṃ tassāti tassa khīṇāsavasāmaṇerassa abhijjhādīnaṃ abhāvena manaṃ santameva hoti upasantaṃ nibbutaṃ . Tathā musāvādādīnaṃ abhāvena vācā ca pāṇātipātādīnaṃ abhāvena kāyakammañca santameva hoti. Sammadaññā vimuttassāti nayena hetunā jānitvā pañcahi vimuttīhi vimuttassa. Upasantassāti abbhantare rāgādīnaṃ upasamena upasantassa. Tādinoti tathārūpassa guṇasampannassāti.

在此，“他的心意是寂静的”是指那位漏尽沙弥，因为没有贪欲等（烦恼），心自然是寂静、平息、清凉的。同样，因为没有妄语等（恶语），言语也是寂静的；因为没有杀生等（恶行），身业也是寂静的。“凭借正智而解脱”是指通过方法和因由了知后，以五种解脱而解脱。“平息”是指通过内在贪欲等的平息而达到平息。“如如不动者”（tādino）是指具备如此德行的人。

Desanāvasāne kosambivāsītissatthero saha paṭisambhidāhi arahattaṃ pāpuṇi. Sesamahājanassāpi sātthikā dhammadesanā ahosīti.

说法结束时，憍赏弥住者提舍长老连同四无碍解证得了阿罗汉果。对其他大众来说，这次说法也带来了利益。

Kosambivāsītissattherasāmaṇeravatthu sattamaṃ.

憍赏弥住者提舍长老和沙弥的故事第七则。

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/7. Arahantavagga 阿罗汉品 (Dhp 7, 90-99)”

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【经名】 7.8 Sāriputtattheravatthu 舍利弗非盲信 (Dhp 7.8, 97)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

97.

Assaddho akataññū ca, sandhicchedo ca yo naro;

Hatāvakāso vantāso, sa ve uttamaporiso.

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九七 不轻信、知晓无为（涅槃），断绝（轮回）联系，灭除（再生）机会，舍弃一切（渴）望，他确实是至上之人。

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只靠信仰无法证得涅槃

阿罗汉亲证涅槃而不轻信；

阿罗汉不再生死轮回，不再造业，

断除所有的贪欲；阿罗汉是无上士。 (偈 97)

某一村子的三十名比丘前往祗树给孤独园向佛陀礼敬。佛陀知道他们证得阿罗汉果的机缘已经成熟，就请舍利弗来，并且在他们面前问舍利弗：“舍利弗！你相信观身能证得涅槃吗？”

“世尊！关于观身而证得涅槃这件事，我并非仅仅因为信仰佛陀，就相信这种说法，只有未亲身证得涅槃的人才会接受别人这种说法。”很多比丘不明白舍利弗话中的涵义，而在内心想着：“舍利弗至今尚未放弃错误的见解，直到此刻，他仍未信仰佛陀。”

佛陀就解释说：“比丘们！舍利弗的意思十分清楚：‘他承认观身可以证得涅槃，但他接受的原因，是由于他个人的亲身体证，而不只是因为佛陀或其他人如此说的缘故。’事实上，舍利弗信仰佛陀，舍利弗也相信善恶业报。”

佛教中的信仰来自对真理的正确认知和了悟，而不是因为害怕神或者追求情感的满足，当内心不再动摇时，才是真正的信仰。佛教不认可盲目的信仰和狂热的宗教信仰。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

8. Sāriputtattheravatthu

[AI翻译]

Assaddhoti imaṃ dhammadesanaṃ satthā jetavane viharanto sāriputtattheraṃ ārabbha kathesi.

关于“不轻信”这句法句，是导师住在祇树给孤独园时，针对舍利弗长老而说的。

Ekasmiñhi samaye tiṃsamattā āraññakā bhikkhū satthu santikaṃ āgantvā vanditvā nisīdiṃsu. Satthā tesaṃ saha paṭisambhidāhi arahattassūpanissayaṃ disvā sāriputtattheraṃ āmantetvā “saddahasi tvaṃ, sāriputta, saddhindriyaṃ bhāvitaṃ bahulīkataṃ amatogadhaṃ hoti amatapariyosānan”ti (saṃ. ni. 5.514) evaṃ pañcindriyāni ārabbha pañhaṃ pucchi. Thero “na khvāhaṃ, bhante, ettha bhagavato saddhāya gacchāmi, saddhindriyaṃ…pe… amatapariyosānaṃ. Yesañhetaṃ, bhante, aññātaṃ assa adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya, te tattha paresaṃ saddhāya gaccheyyuṃ. Saddhindriyaṃ…pe… amatapariyosānan”ti (saṃ. ni. 5.514) evaṃ taṃ pañhaṃ byākāsi. Taṃ sutvā bhikkhū kathaṃ samuṭṭhāpesuṃ “sāriputtatthero micchāgahaṇaṃ neva vissajjesi, ajjāpi sammāsambuddhassa na saddahatiyevā”ti. Taṃ sutvā satthā “kiṃ nāmetaṃ, bhikkhave, vadetha. Ahañhi ‘pañcindriyāni abhāvetvā samathavipassanaṃ avaḍḍhetvā maggaphalāni sacchikātuṃ samattho nāma atthīti saddahasi tvaṃ sāriputto’ti pucchiṃ. So ‘evaṃ sacchikaronto atthi nāmāti na saddahāmi, bhante’ti kathesi. Na dinnassa vā katassa vā phalaṃ vipākaṃ na saddahati, nāpi buddhādīnaṃ guṇaṃ na saddahati. Eso pana attanā paṭividdhesu jhānavipassanāmaggaphaladhammesu paresaṃ saddhāya na gacchati. Tasmā anupavajjo”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

有一次，大约三十位森林住的比丘来到导师跟前，顶礼后坐下。导师看到他们具有连同四无碍解证得阿罗汉果的潜质，便召唤舍利弗长老，并问他关于五根（信、进、念、定、慧）的问题：“舍利弗，你是否相信，信根经过修习和多修习，能导向不死（涅槃），以不死为终极目标？”（《相应部》5.514）。长老回答说：“世尊，关于这点，我并非依于对世尊的信仰而接受‘信根……以不死为终极目标’。世尊，那些对此未了知、未见、未知、未证、未以智慧触及的人，他们才会依于他人的信仰而接受‘信根……以不死为终极目标’。”（《相应部》5.514）他如此回答了这个问题。比丘们听后议论起来：“舍利弗长老从未放弃他的错误见解，直到今天他仍然不相信正等正觉者（佛陀）。”导师听后说：“比丘们，你们在说什么呢？我是问：‘舍利弗，你是否相信，不修习五根，不增长止观，就有人能够证悟道果？’他回答说：‘世尊，我不相信有这样证悟的人。’他并非不相信布施或行为的果报，也并非不相信佛陀等（三宝）的功德。而是，对于他自己亲证的禅那、内观、道和果等法，他不依于他人的信仰。因此，他是无可指责的。”说完，导师连接上下文，说法，念诵了这首偈：

97.

“Assaddho akataññū ca, sandhicchedo ca yo naro,

Hatāvakāso vantāso, sa ve uttamaporiso”ti.

“不轻信、知晓无为（涅槃），断绝（轮回）联系，灭除（再生）机会，舍弃一切（渴）望，他确实是至上之人。”

Tassatho – attano paṭividdhaguṇaṃ paresaṃ kathāya na saddahatīti assaddho. Akataṃ nibbānaṃ jānātīti akataññū, sacchikatanibbānoti attho. Vaṭṭasandhiṃ, saṃsārasandhiṃ chinditvā ṭhitoti sandhicchedo. Kusalākusalakammabījassa khīṇattā nibbattanāvakāso hato assāti hatāvakāso. Catūhi maggehi kattabbakiccassa katattā,sabbā āsā iminā vantāti vantāso. So evarūpo naro. Paṭividdhalokuttaradhammatāya purisesu uttamabhāvaṃ pattoti purisuttamoti.

其义为：“不轻信”（assaddho）是指对于自己所证得的功德，不因他人的言说而相信。“知无为者”（akataññū）是指了知无为的涅槃，意思是亲证了涅槃。“断联系者”（sandhicchedo）是指断除了轮回的连接、生死的连接而安住。“机会已毁者”（hatāvakāso）是指因为善恶业的种子已经耗尽，其产生的机会已被摧毁。“已舍弃（渴）望者”（vantāso）是指因为通过四道完成了应做之事，一切的渴望都已被他舍弃。这样的人，因为证得了出世间法，在众人中达到了至上的地位，故称为“至上之人”（uttamaporiso）。

Gāthāvasāne te āraññakā tiṃsamattā bhikkhū saha paṭisambhidāhi arahattaṃ pāpuṇiṃsu. Sesajanassāpi satthikā dhammadesanā ahosīti.

偈颂结束时，那三十位森林住的比丘连同四无碍解证得了阿罗汉果。对其他大众来说，这次说法也带来了利益。

Sāriputtattheravatthu aṭṭhamaṃ.

舍利弗长老的故事第八则。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/7. Arahantavagga 阿罗汉品 (Dhp 7, 90-99)”

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【经名】 7.9 Khadiravaniyarevatattheravatthu 舍利弗弟离婆多 (Dhp 7.9, 98)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

98.

Gāme vā yadi vāraññe, ninne vā yadi vā thale;

Yattha arahanto viharanti, taṃ bhūmirāmaṇeyyakaṃ.

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九八 无论在村庄或森林，无论在低谷或高地，只要有阿罗汉居住，那地方就令人愉悦。

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舍利弗尊者最小的弟弟

不管是村落或林间，平地或丘陵，

阿罗汉居住的地方，一切安乐。 (偈 98)

离婆多是舍利弗最小的弟弟，也是兄弟中唯一没有出家的人。他的父母根据当时的习俗，急着要他赶快结婚。所以在离婆多还很年轻时就安排他和一年轻女子成亲。婚礼当天，宾客中有位高龄一百二十岁的女士，离婆多看见她时，就明白世事不离生、老、病、死的变化，于是决定像长兄舍利弗一样出家。他就离开家庭，直接到一处有三十位比丘的精舍去。而舍利弗已经事先请求这些比丘，如果离婆多提出愿望时，就让他成为沙弥，离婆多因此顺利成为沙弥。

这些比丘给离婆多一个禅修的题目，他于是离开精舍到遥远的林子里去禅修。结夏安居结束时，离婆多就证得阿罗汉果。这时候，舍利弗请佛陀允许他去见离婆多，佛陀说他也要去。所以，佛陀、舍利弗、尸婆离和诸位比丘就一齐前去探视离婆多。

这段路程很长，而且路况不佳，人烟也很少，但天神们供应了所有的必需品。离婆多知道佛陀要来，也预先安排。他运用神通，为佛陀造了一座特别的精舍，并为其他比丘安排适当的居处，使众人在停留期间能够安住。

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【Dhammapada-aṭṭhakathā 法句经义注】

9. Khadiravaniyarevatattheravatthu

[AI翻译]

Gāme vāti imaṃ dhammadesanaṃ satthā jetavane viharanto khadiravaniyarevatattheraṃ ārabbha kathesi.

关于“无论在村庄”这句法句，是导师住在祇树给孤独园时，针对住在迦地罗林（Khadiravaniya）的离婆多长老（Revata）而说的。

Āyasmā hi sāriputto sattāsītikoṭidhanaṃ pahāya pabbajitvā cālā, upacālā, sīsūpacālāti tisso bhaginiyo, cundo upasenoti ime dve ca bhātaro pabbājesi. Revatakumāro ekova gehe avasiṭṭho. Athassa mātā cintesi – “mama putto upatisso ettakaṃ dhanaṃ pahāya pabbajitvā tisso ca bhaginiyo dve ca bhātaro pabbājesi, revato ekova avaseso. Sace imampi pabbājessati, ettakaṃ no dhanaṃ nassissati, kulavaṃso pacchijjissati, daharakāleyeva naṃ gharāvāsena bandhissāmī”ti. Sāriputtattheropi paṭikacceva bhikkhū āṇāpesi “sace, āvuso, revato pabbajitukāmo āgacchati, āgatamattameva naṃ pabbājeyyātha, mama mātāpitaro micchādiṭṭhikā, kiṃ tehi āpucchitehi, ahameva tassa mātā ca pitā cā”ti. Mātāpissa revatakumāraṃ sattavassikameva gharabandhanena bandhitukāmā samānajātike kule dārikaṃ vāretvā divasaṃ vavatthapetvā kumāraṃ maṇḍetvā pasādhetvā mahatā parivārena saddhiṃ ādāya kumārikāya ñātigharaṃ agamāsi. Atha nesaṃ katamaṅgalānaṃ dvinnampi ñātakesu sannipatitesu udakapātiyaṃ hatthe otāretvā maṅgalāni vatvā kumārikāya vuḍḍhiṃ ākaṅkhamānā ñātakā “tava ayyikāya diṭṭhadhammaṃ passa, ayyikā viya ciraṃ jīva, ammā”ti āhaṃsu. Revatakumāro “ko nu kho imissā ayyikāya diṭṭhadhammo”ti cintetvā “katarā imissā ayyikā”ti pucchi. Atha naṃ āhaṃsu, “tāta, kiṃ na passasi imaṃ vīsavassasatikaṃ khaṇḍadantaṃ palitakesaṃ valittacaṃ tilakāhatagattaṃ gopānasivaṅkaṃ, esā etissā ayyikā”ti. “Kiṃ pana ayampi evarūpā bhavissatī”ti? “Sace jīvissati, bhavissati, tātā”ti. So cintesi – “evarūpampi nāma sarīraṃ jarāya imaṃ vippakāraṃ pāpuṇissati, imaṃ me bhātarā upatissena diṭṭhaṃ bhavissati, ajjeva mayā palāyitvā pabbajituṃ vaṭṭatī”ti. Atha naṃ ñātakā kumārikāya saddhiṃ ekayānaṃ āropetvā ādāya pakkamiṃsu.

尊者舍利弗舍弃了八亿七千万的财富而出家，并且让他的三个姐妹：遮罗（Cālā）、优波遮罗（Upacālā）、尸须波遮罗（Sīsūpacālā），以及两个弟弟：纯陀（Cunda）、优波先那（Upasena）也出了家。只有离婆多（Revata）童子一人留在家中。那时他的母亲想：“我的儿子优波提舍（舍利弗的原名）舍弃了这么多财富出家，还让三个姐妹和两个弟弟也出家了，只剩下离婆多一个。如果连他也出家了，我们这么多的财富就会损失，家族的血脉也会断绝。我要趁他还年幼时，用家庭生活束缚住他。”舍利弗长老也预先嘱咐比丘们：“朋友们，如果离婆多想出家而来，一来就立刻让他出家。我的父母是邪见者，何必问他们呢？我就是他的母亲和父亲。”他的母亲想用婚姻束缚住年仅七岁的离婆多童子，于是在门当户对的家族中选定了一个女孩，定下日子，将童子打扮装饰一番，带着众多随从前往女孩的亲戚家。当他们举行了吉祥仪式，双方亲属都聚集在一起，将水倒入（新人的）手中，说了祝福的话后，期望女孩长寿的亲戚们说：“看看你祖母所经历的法（指衰老），像你祖母一样长寿吧，孩子！”离婆多童子想：“这位祖母所经历的法到底是什么呢？”于是问道：“她的祖母是哪一位？”他们告诉他：“孩子，你没看见这位一百二十岁、牙齿脱落、头发花白、皮肤褶皱、身上布满老年斑、身体像屋顶椽木一样弯曲的老人吗？她就是这女孩的祖母。”“难道她将来也会变成这样吗？”“如果她活得够久，就会的，孩子。”他心想：“原来这样的身体也会因衰老而遭受如此变异！这一定就是我的哥哥优波提舍所看到的。我今天就应该逃走去出家。”之后，亲戚们让他和女孩同乘一辆车，带着他们离开了。

So thokaṃ gantvā sarīrakiccaṃ apadisitvā “ṭhapetha tāva yānaṃ, otaritvā āgamissāmī”ti yānā otaritvā ekasmiṃ gumbe thokaṃ papañcaṃ katvā agamāsi. Punapi thokaṃ gantvā teneva apadesena otaritvā abhiruhi, punapi tatheva akāsi. Athassa ñātakā “addhā imassa uṭṭhānāni vattantī”ti sallakkhetvā nātidaḷhaṃ ārakkhaṃ kariṃsu. So punapi thokaṃ gantvā teneva apadesena otaritvā “tumhe pājento purato gacchatha, mayaṃ pacchato saṇikaṃ āgamissāmā”ti vatvā otaritvā gumbābhimukho ahosi. Ñātakāpissa “pacchato āgamissatī”ti saññāya yānaṃ pājentā gamiṃsu. Sopi tato palāyitvā ekasmiṃ padese tiṃsamattā bhikkhū vasanti, tesaṃ santikaṃ gantvā vanditvā āha – “pabbājetha maṃ, bhante”ti. “Āvuso, tvaṃ sabbālaṅkārapaṭimaṇḍito, mayaṃ te rājaputtabhāvaṃ vā amaccaputtabhāvaṃ vā na jānāma, kathaṃ pabbājessāmā”ti? “Tumhe maṃ, bhante, na jānāthā”ti? “Na jānāmāvuso”ti. “Ahaṃ upatissassa kaniṭṭhabhātiko”ti. “Ko esa upatisso nāmā”ti? “Bhante, bhaddantā mama bhātaraṃ ‘sāriputto’ti vadanti, tasmā mayā ‘upatisso’ti vutte na jānantī”ti. “Kiṃ pana tvaṃ sāriputtattherassa kaniṭṭhabhātiko”ti? “Āma, bhante”ti. “Tena hi ehi, bhātarā te anuññātamevā”ti vatvā bhikkhū tassa ābharaṇāni omuñcāpetvā ekamantaṃ ṭhapetvā taṃ pabbājetvā therassa sāsanaṃ pahiṇiṃsu. Thero taṃ sutvā bhagavato ārocesi – “bhante, ‘āraññikabhikkhūhi kira revato pabbājito’ti sāsanaṃ pahiṇiṃsu, gantvā taṃ passitvā āgamissāmī”ti. Satthā “adhivāsehi tāva, sāriputtā”ti gantuṃ na adāsi. Thero puna katipāhaccayena satthāraṃ āpucchi. Satthā “adhivāsehi tāva, sāriputta, mayampi āgamissāmā”ti neva gantuṃ adāsi.

他走了一小段路，借口要去方便，说：“请停一下车，我下去一下就回来。”于是下了车，在一个灌木丛里耽搁了一会儿才回来。又走了一小段路，用同样的借口下车又上车，再次如此。他的亲戚们注意到“看来他肚子不舒服”，就没有太严密地看管他。他又走了一小段路，用同样的借口下车，说：“你们赶着车先走，我们慢慢从后面跟上来。”说完下了车，走向灌木丛。他的亲戚们以为他会从后面跟上来，就赶着车走了。他也从那里逃走，去了一个有大约三十位比丘居住的地方，到他们跟前顶礼后说：“尊者们，请让我出家吧。”“朋友，你全身佩戴着饰品，我们不知道你是王子还是大臣之子，怎么能让你出家呢？”“尊者们，你们不认识我吗？”“不认识，朋友。”“我是优波提舍的弟弟。”“优波提舍是谁？”“尊者，大德们称呼我哥哥为‘舍利弗’，所以我说‘优波提舍’你们不知道。”“那么，你是舍利弗长老的弟弟吗？”“是的，尊者。”“既然如此，来吧，你的哥哥已经同意了。”比丘们说完，让他脱下饰品放在一边，为他剃度出家，并派人送信给舍利弗长老。长老听到消息后，禀告世尊：“尊者，据说森林住的比丘们让离婆多出家了，我想去看看他然后回来。”导师说：“舍利弗，请稍等。”没有允许他去。过了几天，长老再次请求导师。导师说：“舍利弗，请稍等，我们也要去。”仍然没有允许他去。

Sāmaṇeropi “sacāhaṃ idha vasissāmi , ñātakā maṃ anubandhitvā pakkosissantī”ti tesaṃ bhikkhūnaṃ santike yāva arahattā kammaṭṭhānaṃ uggaṇhitvā pattacīvaramādāya cārikaṃ caramāno tato tiṃsayojanike ṭhāne khadiravanaṃ gantvā antovasseyeva temāsabbhantare saha paṭisambhidāhi arahattaṃ pāpuṇi. Theropi pavāretvā satthāraṃ puna tattha gamanatthāya āpucchi. Satthā “mayampi gamissāma, sāriputtā”ti pañcahi bhikkhusatehi saddhiṃ nikkhami. Thokaṃ gatakāle ānandatthero dvedhāpathe ṭhatvā satthāraṃ āha – “bhante, revatassa santikaṃ gamanamaggesu ayaṃ parihārapatho saṭṭhiyojaniko manussāvāso, ayaṃ ujumaggo tiṃsayojaniko amanussapariggahito, katarena gacchāmā”ti. “Sīvali, pana, ānanda, amhehi saddhiṃ āgato”ti? “Āma, bhante”ti. “Sace, sīvali, āgato, ujumaggameva gaṇhāhī”ti. Satthā kira “ahaṃ tumhākaṃ yāgubhattaṃ uppādessāmi, ujumaggaṃ gaṇhāhī”ti avatvā “tesaṃ tesaṃ janānaṃ puññassa vipākadānaṭṭhānaṃ etan”ti ñatvā “sace, sīvali, āgato, ujumaggaṃ gaṇhāhī”ti āha. Satthari pana taṃ maggaṃ paṭipanne devatā “amhākaṃ ayyassa sīvalittherassa sakkāraṃ karissāmā”ti cintetvā ekekayojane vihāre kāretvā ekayojanato uddhaṃ gantuṃ adatvā pāto vuṭṭhāya dibbayāguādīni gahetvā, “ayyo, no sīvalitthero kahaṃ nisinno”ti vicaranti. Thero attano abhihaṭaṃ buddhappamukhassa bhikkhusaṅghassa dāpesi. Evaṃ satthā saparivāro tiṃsayojanikaṃ kantāraṃ sīvalittherassa puññaṃ anubhavamānova āgamāsi. Revatattheropi satthu āgamanaṃ ñatvā bhagavato gandhakuṭiṃ māpetvā pañca kūṭāgārasatāni, pañca caṅkamanasatāni, pañcarattiṭṭhānadivāṭṭhānasatāni ca māpesi. Satthā tassa santike māsamattameva vasi. Tasmiṃ vasamānopi sīvalittherasseva puññaṃ anubhavi.

沙弥也想：“如果我住在这里，亲戚们会追踪我并叫我回去。”于是他在那些比丘那里学习了直至证得阿罗汉果的业处（禅修方法），然后拿着钵和衣，开始了游行。他走到了距离那里三十由旬远的迦地罗林（Khadiravana，一种多刺的树林），就在雨安居期间，三个月内，连同四无碍解证得了阿罗汉果。舍利弗长老在自恣（雨安居结束仪式）后，再次向导师请求去那里。导师说：“舍利弗，我们也要去。”于是带领五百比丘一同出发。走了不远，阿难长老站在岔路口对导师说：“尊者，去离婆多那里的路有两条：这条绕路有六十由旬长，有人居住；这条直路有三十由旬长，是非人（鬼神）居住区。我们走哪条路？”“阿难，尸婆离（Sīvali，以福报第一著称的阿罗汉）和我们一起来了吗？”“是的，尊者。”“如果尸婆离来了，就走直路吧。”据说导师并没有说“我会为你们变出粥饭，走直路吧”，而是了知到“这是让那些（天）人福报成熟显现的地方”，所以说：“如果尸婆离来了，就走直路吧。”当导师踏上那条路时，天神们想：“我们要供养我们的尊者尸婆离长老。”于是在每一由旬的地方建造了精舍，不允许他们走超过一由旬的路。每天早上起来，拿着天界的粥等食物，四处寻找：“我们的尊者尸婆离长老坐在哪里？”尸婆离长老则将供养给他的食物分给以佛陀为首的比丘僧团。就这样，导师和他的随从们依靠着尸婆离长老的福报，走过了三十由旬的旷野。离婆多长老也得知导师的到来，便（用神通）为世尊建造了香室（Gandhakuṭi），还建造了五百座楼阁、五百条经行处、五百处夜住处和日住处。导师在他那里住了一个月左右。在那里居住期间，也都是依靠尸婆离长老的福报。

Tattha pana dve mahallakabhikkhū satthu khadiravanaṃ pavisanakāle evaṃ cintayiṃsu – “ayaṃ bhikkhu ettakaṃ navakammaṃ karonto kiṃ sakkhissati samaṇadhammaṃ kātuṃ, satthā ‘sāriputtassa kaniṭṭho’ti mukholokanakiccaṃ karonto evarūpassa navakammikassa bhikkhussa santikaṃ āgato”ti. Satthāpi taṃ divasaṃ paccūsakāle lokaṃ voloketvā te bhikkhū disvā tesaṃ cittācāraṃ aññāsi. Tasmā tattha māsamattaṃ vasitvā nikkhamanadivase yathā te bhikkhū attano telanāḷiñca udakatumbañca upāhanāni ca pamussanti, tathā adhiṭṭhahitvā nikkhamanto vihārūpacārato bahi nikkhantakāle iddhiṃ vissajjesi. Atha te bhikkhū “mayā idañcidañca pamuṭṭhaṃ , mayāpi pamuṭṭhan”ti ubhopi nivattitvā taṃ ṭhānaṃ asallakkhetvā khadirarukkhakaṇṭakehi vijjhamānā vicaritvā ekasmiṃ khadirarukkhe olambantaṃ attano bhaṇḍakaṃ disvā ādāya pakkamiṃsu. Satthāpi bhikkhusaṅghaṃ ādāya puna māsamatteneva sīvalittherassa puññaṃ anubhavamāno paṭigantvā pubbārāmaṃ pāvisi.

然而，在那里，有两位年长的比丘在导师进入迦地罗林时这样想：“这个比丘做了这么多新建工程，怎么可能修行沙门法呢？导师只是因为他是舍利弗的弟弟，顾及情面，才来到这样一个忙于工程的比丘这里。”导师也在那天黎明时分观察世间，看到了这两位比丘，知道了他们的想法。因此，在那里住了一个月左右，在离开的那天，他以神通力加持，让那两位比丘忘记了自己的油瓶、水壶和鞋子。当他走出寺院范围时，解除了神通。那两位比丘说：“我忘了这个那个”，“我也忘了东西”，两人都返回去，却认不出原来的地方，被迦地罗树的刺扎着四处寻找，最后在一棵迦地罗树上看到挂着的自己的物品，才拿了离开。导师也带着比丘僧团，再次依靠尸婆离长老的福报，用了一个月左右的时间返回，进入了东园（Pubbārāma，鹿母讲堂）。

Atha te mahallakabhikkhū pātova mukhaṃ dhovitvā “āgantukabhattadāyikāya visākhāya gharaṃ yāguṃ pivissāmā”ti gantvā yāguṃ pivitvā khajjakaṃ khāditvā nisīdiṃsu. Atha ne visākhā pucchi – “tumhepi, bhante, satthārā saddhiṃ revatattherassa vasanaṭṭhānaṃ agamitthā”ti. “Āma, upāsiketi, ramaṇīyaṃ, bhante, therassa vasanaṭṭhānan”ti. “Kuto tassa ramaṇīyatā setakaṇṭakakhadirarukkhagahanaṃ petānaṃ nivāsanaṭṭhānasadisaṃ upāsike”ti. Athaññe dve daharabhikkhū āgamiṃsu. Upāsikā tesampi yāgukhajjakaṃ datvā tatheva paṭipucchi . Te āhaṃsu – “na sakkā upāsike vaṇṇetuṃ, sudhammadevasabhāsadisaṃ iddhiyā abhisaṅkhataṃ viya therassa vasanaṭṭhānan”ti. Upāsikā cintesi – “paṭhamaṃ āgatā bhikkhū aññathā vadiṃsu, ime aññathā vadanti, paṭhamaṃ āgatā bhikkhū kiñcideva pamussitvā iddhiyā vissaṭṭhakāle paṭinivattitvā gatā bhavissanti, ime pana iddhiyā abhisaṅkharitvā nimmitakāle gatā bhavissantī”ti attano paṇḍitabhāvena etamatthaṃ ñatvā “satthāraṃ āgatakāle pucchissāmī”ti aṭṭhāsi. Tato muhuttaṃyeva satthā bhikkhusaṅghaparivuto visākhāya gehaṃ gantvā paññattāsane nisīdi. Sā buddhappamukhaṃ bhikkhusaṅghaṃ sakkaccaṃ parivisitvā bhattakiccāvasāne satthāraṃ vanditvā paṭipucchi – “bhante, tumhehi saddhiṃ gatabhikkhūsu ekacce revatattherassa vasanaṭṭhānaṃ ‘khadiragahanaṃ araññan’ti vadanti, ekacce ‘ramaṇīyan’ti, kiṃ nu kho etan”ti? Taṃ sutvā satthā “upāsike gāmo vā hotu araññaṃ vā, yasmiṃ ṭhāne arahanto viharanti, taṃ ramaṇīyamevā”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

然后，那两位年长比丘一大早洗了脸，想：“去供养外来比丘食物的毗舍佉（Visākhā）家喝粥吧。”于是去了，喝了粥，吃了食物，然后坐下。毗舍佉问他们：“尊者们，你们也和导师一起去了离婆多长老的住处吗？”“是的，优婆夷。”“尊者，长老的住处令人愉悦吗？”“哪里令人愉悦？那白刺迦地罗树林，就像饿鬼住的地方一样，优婆夷。”这时另外两位年轻比丘来了。优婆夷也给他们粥和食物，然后同样地问。他们回答说：“优婆夷，无法形容啊！长老的住处就像善法堂天（忉利天帝释天的会议厅）一样，像是以神通力精心建造的。”优婆夷心想：“先来的比丘说得不一样，这几位说得又不一样。先来的比丘一定是忘了什么东西，在神通解除后回去看到的；而这几位则是在神通显现、创造出来的时候看到的。”她凭着自己的智慧明白了这件事，想：“等导师来的时候我要问问他。”过了一会儿，导师被比丘僧团围绕着来到毗舍佉家，在准备好的座位上坐下。她恭敬地供养了以佛陀为首的比丘僧团，用餐完毕后，顶礼导师，然后问道：“尊者，和您一起去的比丘中，有些说离婆多长老的住处是‘迦地罗树林、荒野’，有些说‘令人愉悦’，这到底是怎么回事呢？”导师听后说：“优婆夷，无论是村庄还是森林，只要有阿罗汉居住的地方，那地方本身就是令人愉悦的。”说完，连接上下文，说法，念诵了这首偈：

98.

“Gāme vā yadi vāraññe, ninne vā yadi vā thale;

Yattha arahanto viharanti, taṃ bhūmirāmaṇeyyakan”ti.

“无论在村庄或森林，无论在低谷或高地；只要有阿罗汉居住，那地方就令人愉悦。”

Tattha kiñcāpi arahanto gāmante kāyavivekaṃ na labhanti, cittavivekaṃ pana labhanteva. Tesañhi dibbapaṭibhāgānipi ārammaṇāni cittaṃ cāletuṃ na sakkonti. Tasmā gāmo vā hotu araññādīnaṃ vā aññataraṃ, yattha arahanto viharanti, taṃ bhūmirāmaṇeyyakanti so bhūmipadeso ramaṇīyo evāti attho.

在此，虽然阿罗汉在村庄附近得不到身远离，但他们确实能得到心远离。因为即使是天界的对应境界（诱惑）也无法动摇他们的心。因此，无论是村庄，还是森林等其他地方，只要有阿罗汉居住，那片土地本身就是令人愉悦的，这就是其含义。

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

说法结束时，许多人证得了须陀洹果等（圣果）。

Aparena samayena bhikkhū kathaṃ samuṭṭhāpesuṃ – “āvuso, kena nu kho kāraṇena āyasmā sīvalitthero sattadivasasattamāsādhikāni satta vassāni mātu kucchiyaṃ vasi, kena niraye pacci, kena nissandena lābhaggayasaggappatto jāto”ti? Satthā taṃ kathaṃ sutvā, “bhikkhave, kiṃ kathethā”ti pucchitvā, “bhante, idaṃ nāmā”ti vutte tassāyasmato pubbakammaṃ kathento āha –

后来有一次，比丘们议论起来：“朋友们，到底是什么原因，尊者尸婆离长老在母亲的胎中住了七年七个月零七天？又是什么原因（过去）在地狱中受苦？又是什么业的果报，使他获得了利养第一和（天界）福报？”导师听到这个议论，问道：“比丘们，你们在谈论什么？”当被告知“尊者，是这件事”时，导师讲述了那位尊者的往昔业力，说道：

Bhikkhave , ito ekanavutikappe vipassī bhagavā loke uppajjitvā ekasmiṃ samaye janapadacārikaṃ caritvā pitu nagaraṃ paccāgamāsi. Rājā buddhappamukhassa bhikkhusaṅghassa āgantukadānaṃ sajjetvā nāgarānaṃ sāsanaṃ pesesi “āgantvā mayhaṃ dāne sahāyakā hontū”ti. Te tathā katvā “raññā dinnadānato atirekataraṃ dassāmā”ti satthāraṃ nimantetvā punadivase dānaṃ paṭiyādetvā rañño sāsanaṃ pahiṇiṃsu. Rājā āgantvā tesaṃ dānaṃ disvā “ito adhikataraṃ dassāmī”ti punadivasatthāya satthāraṃ nimantesi, neva rājā nāgare parājetuṃ sakkhi, na nāgarā rājānaṃ. Nāgarā chaṭṭhe vāre “sve dāni yathā ‘imasmiṃ dāne idaṃ nāma natthī’ti na sakkā hoti vattuṃ, evaṃ dānaṃ dassāmā”ti cintetvā punadivase dānaṃ paṭiyādetvā “kiṃ nu kho ettha natthī”ti olokentā allamadhumeva na addasaṃsu. Pakkamadhu pana bahuṃ atthi. Te allamadhussatthāya catūsu nagaradvāresu cattāri kahāpaṇasahassāni gāhāpetvā pahiṇiṃsu. Atheko janapadamanusso gāmabhojakaṃ passituṃ āgacchanto antarāmagge madhupaṭalaṃ disvā makkhikā palāpetvā sākhaṃ chinditvā sākhādaṇḍakeneva saddhiṃ madhupaṭalaṃ ādāya “gāmabhojakassa dassāmī”ti nagaraṃ pāvisi. Madhuatthāya gato taṃ disvā, “ambho, vikkiṇiyaṃ madhun”ti pucchi. “Na vikkiṇiyaṃ, sāmī”ti. “Handa, imaṃ kahāpaṇaṃ gahetvā dehī”ti. So cintesi – “imaṃ madhupaṭalaṃ pādamattampi na agghati, ayaṃ pana kahāpaṇaṃ deti. Bahukahāpaṇako maññe, mayā vaḍḍhetuṃ vaṭṭatī”ti. Atha naṃ “na demī”ti āha, “tena hi dve kahāpaṇe gaṇhāhī”ti. “Dvīhipi na demī”ti. Evaṃ tāva vaḍḍhesi, yāva so “tena hi idaṃ sahassaṃ gaṇhāhī”ti bhaṇḍikaṃ upanesi.

“比丘们，距今九十一劫以前，毗婆尸（Vipassī）世尊出现在世间。有一次，他游行于乡间后，回到了他父亲的城市。国王为以佛陀为首的比丘僧团准备了对外来者的布施，并派信给市民们：‘请来参与我的布施吧。’他们照做了，并想：‘我们要举行比国王布施更丰盛的布施。’于是邀请了导师，准备了第二天的布施，并派信给国王。国王来了，看到他们的布施，想：‘我要举行比这更盛大的布施。’于是邀请导师参加第二天的布施。国王无法胜过市民，市民也无法胜过国王。到了第六次，市民们想：‘明天我们要举行一场布施，使得没有人能说“这场布施中缺少某某东西”。’于是准备了第二天的布施。他们检查‘这里还缺什么呢？’发现只缺少新鲜的蜂蜜。成熟的蜂蜜倒是有很多。他们为了寻找新鲜蜂蜜，派人在四个城门悬赏四千钱币。这时，一个乡下人来见村长，在路上看到一个蜂巢，赶走蜜蜂，砍下树枝，连同树枝拿着蜂巢，想：‘我要把它送给村长。’于是进了城。寻找蜂蜜的人看到他，问道：‘喂，蜂蜜卖吗？’‘不卖，主人。’‘那么，拿着这个钱币给我吧。’那人想：‘这个蜂巢连四分之一钱币都不值，这个人却给一个钱币。想必他很有钱，我应该抬高价格。’于是他对他说：‘不给。’‘那么，拿两个钱币吧。’‘两个也不给。’他就这样抬价，直到那人说：‘那么，拿着这一千钱币吧。’并递上了钱袋。

Atha naṃ so āha – “kiṃ nu kho tvaṃ ummattako , udāhu kahāpaṇānaṃ ṭhapanokāsaṃ na labhasi, pādampi na agghanakaṃ madhuṃ ‘sahassaṃ gahetvā dehī’ti vadasi, ‘kiṃ nāmetan’”ti? ‘Jānāmahaṃ, bho, iminā pana me kammaṃ atthi, tenevaṃ vadāmī’ti. “Kiṃ kammaṃ, sāmī”ti? “Amhehi vipassībuddhassa aṭṭhasaṭṭhisamaṇasahassaparivārassa mahādānaṃ sajjitaṃ, tatrekaṃ allamadhumeva natthi, tasmā evaṃ gaṇhāmī”ti. Evaṃ, sante, nāhaṃ mūlena dassāmi, sace “ahampi dāne pattiṃ labhissāmī, dassāmī”ti. So gantvā nāgarānaṃ tamatthaṃ ārocesi. Nāgarā tassa saddhāya balavabhāvaṃ ñatvā, “sādhu, pattiko hotū”ti paṭijāniṃsu, te buddhappamukhaṃ bhikkhusaṅghaṃ nisīdāpetvā yāgukhajjakaṃ datvā mahatiṃ suvaṇṇapātiṃ āharāpetvā madhupaṭalaṃ pīḷāpesuṃ. Teneva manussena paṇṇākāratthāya dadhivārakopi āhaṭo atthi, so tampi dadhiṃ pātiyaṃ ākiritvā tena madhunā saṃsanditvā buddhappamukhassa bhikkhusaṅghassa ādito paṭṭhāya adāsi. Taṃ yāvadatthaṃ gaṇhantānaṃ sabbesaṃ pāpuṇi uttarimpi avasiṭṭhaṃ ahosiyeva. “Evaṃ thokaṃ madhu kathaṃ tāva bahūnaṃ pāpuṇī”ti na cintetabbaṃ. Tañhi buddhānubhāvena pāpuṇi. Buddhavisayo na cintetabbo. Cattāri hi “acinteyyānī”ti (a. ni. 4.77) vuttāni. Tāni cintento ummādasseva bhāgī hotīti. So puriso ettakaṃ kammaṃ katvā āyupariyosāne devaloke nibbattitvā ettakaṃ kālaṃ saṃsaranto ekasmiṃ samaye devalokā cavitvā bārāṇasiyaṃ rājakule nibbatto pitu accayena rajjaṃ pāpuṇi. So “ekaṃ nagaraṃ gaṇhissāmī”ti gantvā parivāresi, nāgarānañca sāsanaṃ pahiṇi “rajjaṃ vā me dentu yuddhaṃ vā”ti. Te “neva rajjaṃ dassāma, na yuddhan”ti vatvā cūḷadvārehi nikkhamitvā dārūdakādīni āharanti, sabbakiccāni karonti.

这时那人说：‘你是不是疯了，还是没地方放钱币？连四分之一钱币都不值的蜂蜜，你却说“拿一千钱币给我”。这是怎么回事？’‘我知道，朋友，但我需要用它做一件重要的事，所以才这样说。’‘什么重要的事，主人？’‘我们为毗婆尸佛陀及其六万八千比丘僧团准备了盛大的布施，其中只缺少新鲜蜂蜜，所以我才这样买。’‘既然如此，我不按价格卖。如果你让我也能参与布施的功德，我就给你。’那人回去把这件事告诉了市民们。市民们知道他的信心很强，同意说：‘善哉！让他也参与功德吧。’他们让以佛陀为首的比丘僧团坐下，供养了粥和食物，然后拿来一个大金钵，把蜂巢里的蜜挤了出来。那个乡下人也带来了一些凝乳作为礼物，他也把凝乳倒进钵里，和蜂蜜混合在一起，从头开始供养给以佛陀为首的比丘僧团。所有人都按需取用，结果供养了所有人后还有剩余。不应去思虑：‘这么一点蜂蜜怎么够这么多人用呢？’那是因为佛陀的威力才足够的。佛陀的境界是不可思议的。经中说有四种不可思议之事（佛陀的境界、禅那的境界、业果报、世间思）（《增支部》4.77）。思虑这些事的人只会陷入疯狂。那个人做了如此功德，生命结束后生到天界。如此轮回了这么长时间，有一次从天界死后，生在波罗奈（Bārāṇasī）的王族中，父亲去世后继承了王位。他想：‘我要攻占一座城市。’于是前去包围了那座城，并派信给城里的人：‘要么把王国给我，要么开战。’他们回答说：‘既不给王国，也不开战。’然后从侧门出来，取柴火、水等，做各种日常事务。

Itaropi cattāri mahādvārāni rakkhanto sattamāsādhikāni satta vassāni nagaraṃ uparundhi. Athassa mātā “kiṃ me putto karotī”ti pucchitvā “idaṃ nāma devī”ti taṃ pavattiṃ sutvā “bālo mama putto, gacchatha, tassa ‘cūḷadvārānipi pidhāya nagaraṃ uparundhatū’ti vadethā”ti. So mātu sāsanaṃ sutvā tathā akāsi. Nāgarāpi bahi nikkhamituṃ alabhantā sattame divase attano rājānaṃ māretvā tassa rajjaṃ adaṃsu. So imaṃ kammaṃ katvā āyupariyosāne avīcimhi nibbattitvā yāvāyaṃ pathavī yojanamattaṃ ussannā, tāva niraye paccitvā catunnaṃ cūḷadvārānaṃ pidahitattā tato cuto tassā eva mātu kucchismiṃ paṭisandhiṃ gahetvā sattamāsādhikāni satta vassāni antokucchismiṃ vasitvā satta divasāni yonimukhe tiriyaṃ nipajji. Evaṃ, bhikkhave, sīvali, tadā nagaraṃ uparundhitvā gahitakammena ettakaṃ kālaṃ niraye paccitvā catunnaṃ cūḷadvārānaṃ pidahitattā tato cuto tassā eva mātu kucchiyaṃ paṭisandhiṃ gahetvā ettakaṃ kālaṃ kucchiyaṃ vasi. Navamadhuno dinnattā lābhaggayasaggappatto jātoti.

另一方（攻城者）则守住四个主要城门，围困了城市七年零七个月。那时他的母亲问：‘我的儿子在做什么？’听说了这件事后说：‘我儿子真傻！去告诉他，“把侧门也堵上，围困城市”。’他听了母亲的话，照做了。城里的人无法出来，第七天杀死了自己的国王，把王国给了他。他造了这个业，生命结束后生在无间地狱（Avīci），在地狱中受苦，直到（业力耗尽，象征性说法）大地隆起一由旬那么高。因为堵塞了四个侧门的业，从地狱死后，他又投生到他母亲的胎中，在胎内住了七年零七个月，并且在出生时横在产门七天。就这样，比丘们，尸婆离因为当时围困并夺取城市的业，在地狱中受了那么长时间的苦；因为堵塞了四个侧门的业，从地狱死后，投生到他母亲的胎中，在胎内住了那么长时间。因为供养了新鲜蜂蜜，所以获得了利养第一和（天界）福报。”

Punekadivasaṃ bhikkhū kathaṃ samuṭṭhāpesuṃ – “aho sāmaṇerassa lābho, aho puññaṃ, yena ekakena pañcannaṃ bhikkhusatānaṃ pañcakūṭāgārasatādīni katānī”ti. Satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte, “bhikkhave, mayhaṃ puttassa neva puññaṃ atthi, na pāpaṃ, ubhayamassa pahīnan”ti vatvā brāhmaṇavagge imaṃ gāthamāha –

又有一次，比丘们议论说：“啊，沙弥（指离婆多）的利养真大！福报真大！他一个人就为五百比丘建造了五百座楼阁等等！”导师来了，问道：“比丘们，你们现在聚在一起谈论什么呢？”当被告知“是这件事”时，导师说：“比丘们，我的儿子（指阿罗汉）既没有福德，也没有罪恶，这两者他都已舍弃。”然后在婆罗门品中说了这首偈：

“Yodha puññañca pāpañca, ubho saṅgamupaccagā;

Asokaṃ virajaṃ suddhaṃ, tamahaṃ brūmi brāhmaṇan”ti. (dha. pa. 412);

“于此世界超越善与恶，两者之执着；无忧、离尘、清净，我称之为婆罗门。”（法句经 412）

Khadiravaniyarevatattheravatthu navamaṃ.

迦地罗林离婆多长老的故事第九则。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/7. Arahantavagga 阿罗汉品 (Dhp 7, 90-99)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.10 Aññataraitthivatthu 妓女诱惑比丘 (Dhp 7.10, 99)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

99.

Ramaṇīyāni araññāni, yattha na ramatī jano;

Vītarāgā ramissanti, na te kāmagavesino.

Arahantavaggo sattamo niṭṭhito.

☸---------------------------------------------------------------------

九九 森林是那么可爱，（然而）世俗之人却不喜欢；离欲（的阿罗汉）喜爱那里，因为他们不追求感官欲乐。

☸.....................................................................

诱惑比丘的妓女

林野寂静的地方，世俗之人不喜欢；

远离欲乐的阿罗汉，欢喜地安住在林野寂静处。(偈 99)

有一位比丘得到佛陀给他的禅修题目后，到一个老旧的花园去禅修。当他正在禅修的时候，一位行为放荡的女子也来到这里。看见四下无人，只有一位比丘结跏趺坐，就想到：‘我要让这位比丘心思迷乱！’于是她走到比丘面前，反反复复地把自己的衣服脱下、穿上；弄散头发，四处摇摆然后再系好；并且拍手、放声大笑。因为她的放浪行为，使得这位比丘心绪波动，激动不已。

‘这究竟是怎么一回事？’他感到困惑。

这时候，佛陀在精舍里，心里挂念着这位比丘禅修的进展，就通过天眼看见那女子的邪恶行为正困扰着比丘。佛陀通过神通向比丘说：‘比丘！追求感官欲乐的人所留恋的地方，（对离欲者而言）是没有喜悦可言的；没有激情（已离欲）的人所在的地方则充满喜悦！’佛陀并且放出光明，示现在比丘面前，向他说法，这位比丘因此证得阿罗汉果。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

10. Aññataraitthivatthu

Ramaṇīyānīti imaṃ dhammadesanaṃ satthā jetavane viharanto aññataraṃ itthiṃ ārabbha kathesi.

Eko kira piṇḍapātiko bhikkhu satthu santike kammaṭṭhānaṃ gahetvā ekaṃ jiṇṇauyyānaṃ pavisitvā samaṇadhammaṃ karoti. Ekā nagarasobhinī itthī purisena saddhiṃ “ahaṃ asukaṭṭhānaṃ nāma gamissāmi, tvaṃ tattha āgaccheyyāsī”ti saṅketaṃ katvā agamāsi. So puriso nāgacchi. Sā tassa āgamanamaggaṃ olokentī taṃ adisvā ukkaṇṭhitvā ito cito ca vicaramānā taṃ uyyānaṃ pavisitvā theraṃ pallaṅkaṃ ābhujitvā nisinnaṃ disvā ito cito ca olokayamānā aññaṃ kañci adisvā “ayañca puriso eva, imassa cittaṃ pamohessāmī”ti tassa purato ṭhatvā punappunaṃ nivatthasāṭakaṃ mocetvā nivāseti, kese muñcitvā bandhati, pāṇiṃ paharitvā hasati. Therassa saṃvego uppajjitvā sakalasarīraṃ phari. So “kiṃ nu kho idan”ti cintesi. Satthāpi “mama santike kammaṭṭhānaṃ gahetvā ‘samaṇadhammaṃ karissāmī’ti gatassa bhikkhuno kā nu kho pavattī”ti upadhārento taṃ itthiṃ disvā tassā anācārakiriyaṃ, therassa ca saṃveguppattiṃ ñatvā gandhakuṭiyaṃ nisinnova tena saddhiṃ kathesi – “bhikkhu, kāmagavesakānaṃ aramaṇaṭṭhānameva vītarāgānaṃ ramaṇaṭṭhānaṃ hotī”ti . Evañca pana vatvā obhāsaṃ pharitvā tassa dhammaṃ desento imaṃ gāthamāha –

99.

“Ramaṇīyāni araññāni, yattha na ramatī jano;

Vītarāgā ramissanti, na te kāmagavesino”ti.

Tattha araññānīti supupphitataruvanasaṇḍapaṭimaṇḍitāni vimalasalilasampannāni araññāni nāma ramaṇīyāni. Yatthāti yesu araññesu vikasitesu padumavanesu gāmamakkhikā viya kāmagavesako jano na ramati. Vītarāgāti vigatarāgā pana khīṇāsavā nāma bhamaramadhukarā viya padumavanesu tathārūpesu araññesu ramissanti. Kiṃ kāraṇā? Na te kāmapavesino, yasmā te kāmagavesino na hontīti attho.

Desanāvasāne so thero yathānisinnova saha paṭisambhidāhi arahattaṃ pāpuṇitvā ākāsenāgantvā thutiṃ karonto tathāgatassa pāde vanditvā agamāsīti.

Aññataraitthivatthu dasamaṃ.

Arahantavaggavaṇṇanā niṭṭhitā.

Sattamo vaggo.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/8. Sahassavagga 千品 (Dhp 8, 100-115)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.1 Tambadāṭhikacoraghātakavatthu 坦巴达行刑者 (Dhp 8.1, 100)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Sahassavaggo

100.

Sahassamapi ce vācā, anatthapadasaṃhitā;

Ekaṃ atthapadaṃ seyyo, yaṃ sutvā upasammati.

☸---------------------------------------------------------------------

八 千品

一〇〇 纵然说上千句话，若是没有意义的言词，不如一句有意义的话，听闻之后能得寂静。

☸.....................................................................

行刑者的命运

吟诵上千句毫无意义的话，不如吟诵一句有法益的话，

听闻之后，可以使人内心平静。(偈 100)

坦巴达提卡担任政府行刑者的职务满五十五年后正式退休。在担任行刑者之前，他曾经是一名小偷。退休后有一天，他到河里去沐浴，并且带了特别的食物回家。回家后，正要享用这份美味时，却看见刚出禅定的舍利弗站在门口，这时候他心里想着：‘我这一生，都在处决小偷，现在我应该供养这位比丘。’所以就邀请舍利弗进入屋内，并恭敬地供养食物。

供养后，舍利弗向他解说佛法。但坦巴达提卡却无法集中精神听讲，因为他的心思受到过去担任行刑人时种种往事的干扰。舍利弗明白他的困扰，为了引导他的心念，就机敏地问他是不是出于愤怒、仇恨而执行死刑？或者只是执行公务而已。坦巴达提卡回答说，他只是接受国王的命令，自己没有任何杀人的恶意或想法。

‘既然如此，你有什么罪过可言呢！’舍利弗说。

舍利弗的说法让坦巴达提卡内心较为平静，就请舍利弗继续说法。这时，他专心闻法，更具耐心与理解力。闻法后，他恭送舍利弗走了一段路，然后独自回家，但却意外身亡。

当天傍晚，佛陀来到比丘们的聚会处时，比丘们告诉佛陀关于坦巴达提卡的死讯，并请问他往生到何处。佛陀说，虽然坦巴达提卡今生造了恶业，但后来领悟了佛法，所以往生到兜率天。比丘们却怀疑，一个造作恶业的人，怎么可能只听闻一次佛法后，就获得如此殊胜的法益。佛陀向他们解释说，时间长短不是问题，如果能够正确理解的话，即使只是一句法语也可以带来极大的法益。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

8. Sahassavaggo

1. Tambadāṭhikacoraghātakavatthu

Sahassamapice vācāti imaṃ dhammadesanaṃ satthā veḷuvane viharanto tambadāṭhikacoraghātakaṃ ārabbha kathesi.

Ekūnapañcasatā kira corā gāmaghātakādīni karontā jīvikaṃ kappesuṃ. Atheko puriso nibbiddhapiṅgalo tambadāṭhiko tesaṃ santikaṃ gantvā “ahampi tumhehi saddhiṃ jīvissāmī”ti āha. Atha naṃ corajeṭṭhakassa dassetvā “ayampi amhākaṃ santike vasituṃ icchatī”ti āhaṃsu. Atha naṃ corajeṭṭhako oloketvā “ayaṃ mātu thanaṃ chinditvā pitu vā galalohitaṃ nīharitvā khādanasamattho atikakkhaḷo”ti cintetvā “natthetassa amhākaṃ santike vasanakiccan”ti paṭikkhipi. So evaṃ paṭikkhittopi āgantvā ekaṃ tasseva antevāsikaṃ upaṭṭhahanto ārādhesi. So taṃ ādāya corajeṭṭhakaṃ upasaṅkamitvā, “sāmi, bhaddako esa, amhākaṃ upakārako, saṅgaṇhatha nan”ti yācitvā corajeṭṭhakaṃ paṭicchāpesi. Athekadivasaṃ nāgarā rājapurisehi saddhiṃ ekato hutvā te core gahetvā vinicchayamahāmaccānaṃ santikaṃ nayiṃsu. Amaccā tesaṃ pharasunā sīsacchedaṃ āṇāpesuṃ. Tato “ko nu kho ime māressatī”ti pariyesantā te māretuṃ icchantaṃ kañci adisvā corajeṭṭhakaṃ āhaṃsu – “tvaṃ ime māretvā jīvitañceva labhissasi sammānañca, mārehi ne”ti. Sopi attānaṃ nissāya vasitattā te māretuṃ na icchi. Etenūpāyena ekūnapañcasate pucchiṃsu, sabbepi na icchiṃsu. Sabbapacchā taṃ nibbiddhapiṅgalaṃ tambadāṭhikaṃ pucchiṃsu. So “sādhū”ti sampaṭicchitvā te sabbepi māretvā jīvitañceva sammānañca labhi. Etenūpāyena nagarassa dakkhiṇatopi pañca corasatāni ānetvā amaccānaṃ dassetvā tehi tesampi sīsacchede āṇatte corajeṭṭhakaṃ ādiṃ katvā pucchantā kañci māretuṃ icchantaṃ adisvā “purimadivase eko puriso pañcasate core māresi, kahaṃ nu kho so”ti. “Asukaṭṭhāne amheti diṭṭho”ti vutte taṃ pakkosāpetvā “ime mārehi, sammānaṃ lacchasī”ti āṇāpesuṃ. So “sādhū”ti sampaṭicchitvā te sabbepi māretvā sammānaṃ labhi. Atha naṃ “bhaddako ayaṃ puriso, nibaddhaṃ coraghātakameva etaṃ karissāmā”ti mantetvā tassa taṃ ṭhānantaraṃ datvāva sammānaṃ kariṃsu. So pacchimadisatopi uttaradisatopi ānīte pañcasate pañcasate core ghātesiyeva. Evaṃ catūhi disāhi ānītāni dve sahassāni māretvā tato paṭṭhāya devasikaṃ ekaṃ dveti ānīte te manusse māretvā pañcapaṇṇāsa saṃvaccharāni coraghātakakammaṃ akāsi.

So mahallakakāle ekappahāreneva sīsaṃ chindituṃ na sakkoti, dve tayo vāre paharanto manusse kilameti. Nāgarā cintayiṃsu – “aññopi coraghātako uppajjissati, ayaṃ ativiya manusse kilameti, kiṃ iminā”ti tassa taṃ ṭhānantaraṃ hariṃsu. So pubbe coraghātakakammaṃ karonto “ahatasāṭake nivāsetuṃ, navasappinā saṅkhataṃ khīrayāguṃ pivituṃ, sumanapupphāni pilandhituṃ, gandhe vilimpitun”ti imāni cattāri na labhi. So ṭhānā cāvitadivase “khīrayāguṃ me pacathā”ti vatvā ahatavatthasumanamālāvilepanāni gāhāpetvā nadiṃ gantvā nhatvā ahatavatthāni nivāsetvā mālā pilandhitvā gandhehi anulittagatto gehaṃ āgantvā nisīdi. Athassa navasappinā saṅkhataṃ khīrayāguṃ purato ṭhapetvā hatthadhovanodakaṃ āhariṃsu. Tasmiṃ khaṇe sāriputtatthero samāpattito vuṭṭhāya “kattha nu kho ajja mayā gantabban”ti attano bhikkhācāraṃ olokento tassa gehe khīrayāguṃ disvā “karissati nu kho me puriso saṅgahan”ti upadhārento “maṃ disvā mama saṅgahaṃ karissati, karitvā ca pana mahāsampattiṃ labhissati ayaṃ kulaputto”ti ñatvā cīvaraṃ pārupitvā pattaṃ ādāya tassa gehadvāre ṭhitameva attānaṃ dassesi.

So theraṃ disvā pasannacitto cintesi – “mayā ciraṃ coraghātakakammaṃ kataṃ, bahū manussā māritā, idāni me gehe khīrayāgu paṭiyattā, thero āgantvā mama gehadvāre ṭhito, idāni mayā ayyassa deyyadhammaṃ dātuṃ vaṭṭatī”ti purato ṭhapitayāguṃ apanetvā theraṃ upasaṅkamitvā vanditvā antogehe nisīdāpetvā patte khīrayāguṃ ākiritvā navasappiṃ āsiñcitvā theraṃ bījamāno aṭṭhāsi. Athassa ca dīgharattaṃ aladdhapubbatāya khīrayāguṃ pātuṃ balavaajjhāsayo ahosi. Thero tassa ajjhāsayaṃ ñatvā “tvaṃ, upāsaka, attano yāguṃ pivā”ti āha. So aññassa hatthe bījaniṃ datvā yāguṃ pivi. Thero bījamānaṃ purisaṃ “gaccha, upāsakameva bījāhī”ti āha. So bījiyamāno kucchipūraṃ yāguṃ pivitvā āgantvā theraṃ bījamāno ṭhatvā katāhārakiccassa therassa pattaṃ aggahesi. Thero tassa anumodanaṃ ārabhi. So attano cittaṃ therassa dhammadesanānugaṃ kātuṃ nāsakkhi. Thero sallakkhetvā, “upāsaka, kasmā cittaṃ desanānugaṃ kātuṃ na sakkosī”ti pucchi. “Bhante, mayā dīgharattaṃ kakkhaḷakammaṃ kataṃ, bahū manussā māritā, tamahaṃ attano kammaṃ anussaranto cittaṃ ayyassa desanānugaṃ kātuṃ nāsakkhin”ti. Thero “vañcessāmi nan”ti cintetvā “kiṃ pana tvaṃ attano ruciyā akāsi, aññehi kāritosī”ti? “Rājā maṃ kāresi, bhante”ti. “Kiṃ nu kho te, upāsaka, evaṃ sante akusalaṃ hotī”ti? Mandadhātuko upāsako therenevaṃ vutte “natthi mayhaṃ akusalan”ti saññī hutvā tena hi, “bhante, dhammaṃ kathethā”ti. So there anumodanaṃ karonte ekaggacitto hutvā dhammaṃ suṇanto sotāpattimaggassa orato anulomikaṃ khantiṃ nibbattesi. Theropi anumodanaṃ katvā pakkāmi.

Upāsakaṃ theraṃ anugantvā nivattamānaṃ ekā yakkhinī dhenuvesena āgantvā ure paharitvā māresi. So kālaṃ katvā tusitapure nibbatti. Bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ “coraghātako pañcapaṇṇāsa vassāni kakkhaḷakammaṃ katvā ajjeva tato mutto, ajjeva therassa bhikkhaṃ datvā ajjeva kālaṃ kato, kahaṃ nu kho nibbatto”ti. Satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte , “bhikkhave, tusitapure nibbatto”ti āha. “Kiṃ, bhante, vadetha, ettakaṃ kālaṃ ettake manusse ghātetvā tusitavimāne nibbatto”ti. “Āma, bhikkhave, mahanto tena kalyāṇamitto laddho, so sāriputtassa dhammadesanaṃ sutvā anulomañāṇaṃ nibbattetvā ito cuto tusitavimāne nibbatto”ti vatvā imaṃ gāthamāha –

“Subhāsitaṃ suṇitvāna, nagare coraghātako;

Anulomakhantiṃ laddhāna, modatī tidivaṃ gato”ti.

“Bhante , anumodanakathā nāma na balavā, tena kataṃ akusalakammaṃ mahantaṃ, kathaṃ ettakena visesaṃ nibbattesī”ti. Satthā “kiṃ, bhikkhave, ‘mayā desitadhammassa appaṃ vā bahuṃ vā’ti mā pamāṇaṃ gaṇhatha. Ekavācāpi hi atthanissitā seyyāvā”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

100.

“Sahassamapi ce vācā, anatthapadasaṃhitā;

Ekaṃ atthapadaṃ seyyo, yaṃ sutvā upasammatī”ti.

Tattha sahassamapīti paricchedavacanaṃ, ekaṃ sahassaṃ dve sahassānīti evaṃ sahassena cepi paricchinnavācā honti, tā ca pana anatthapadasaṃhitā ākāsavaṇṇanāpabbatavaṇṇanāvanavaṇṇanādīni pakāsakehi aniyyānadīpakehi anatthakehi padehi saṃhitā yāva bahukā hoti, tāva pāpikā evāti attho. Ekaṃ atthapadanti yaṃ pana “ayaṃ kāyo, ayaṃ kāyagatāsati, tisso vijjā anuppatto, kataṃ buddhassa sāsanan”ti evarūpaṃ ekaṃ atthapadaṃ sutvā rāgādivūpasamena upasammati, taṃ atthasādhakaṃ nibbānappaṭisaṃyuttaṃ khandhadhātuāyatanaindriyabalabojjhaṅgasatipaṭṭhānaparidīpakaṃ ekampi padaṃ seyyoyevāti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Tambadāṭhikacoraghātakavatthu paṭhamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/8. Sahassavagga 千品 (Dhp 8, 100-115)”

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【经名】 8.2 Bāhiyadārucīriyattheravatthu 婆醯迦快速证阿罗汉果 (Dhp 8.2, 101)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

101.

Sahassamapi ce gāthā, anatthapadasaṃhitā;

Ekaṃ gāthāpadaṃ seyyo, yaṃ sutvā upasammati.

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一〇一 纵然诵读千句偈，若无实义也枉然；不如一句有益偈，听闻能得寂静乐。

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证阿罗汉果最快的方法

唱诵毫无意义的千句偈颂，

不如唱诵一句有法益的偈颂，

听闻之后，能使人趣入寂静。

一群商人共同搭船出海，不幸发生海难，除了一人以外，所有人都丧生了。这唯一活命的人抓住一片木板，最后漂流到输帕罗卡港。上岸后，他用一片树皮遮住身子，坐在人们可以看得见的地方。有些过往的行人给他食物，有些人则以为他是圣者，而向他致敬。另外有人给他衣服穿，但他却不接受，因为他害怕穿上衣服以后，人们会降低对他的敬意。同时，有些人认为他是阿罗汉，他也就自以为是阿罗汉。因此，人们称呼他“婆醯迦达如枝亚”（意为“穿树皮的婆醯迦”）。

大约在这时候，他某一世的朋友，一位大梵天（摩诃布拉玛）看见婆醯迦误入歧途，觉得引导他回归正道是自己的责任，所以在晚上时候，这位大梵天就去找婆醯迦，并告诉他：“婆醯迦！你还不是阿罗汉，更重要的是，你还没有具备成为阿罗汉的德行。”婆醯迦听完朋友的话，抬起头来：“是啊！我必须承认，正如你所说，我不是阿罗汉。我现在明白自己犯了大错。但是，究竟在这世间上，谁是阿罗汉？”大梵天就劝告他去舍卫城，请佛陀助他一臂之力。

婆醯迦明白自己犯了大错，非常沮丧，就直接动身到舍卫城去见佛陀。后来，他看见佛陀和比丘们正在托钵化缘，就很恭敬地跟上去，请求佛陀教他佛法，佛陀告诉他，现在正在化缘，不是说法的时间。

“尊者！没有人能预料您或我生命中的危难何时会发生，所以请现在就教我佛法吧！”婆醯迦继续恳求。

佛陀知道婆醯迦当时的程度尚不能马上理解甚深佛法，而且，婆醯迦刚才长途跋涉而来，骤然得遇佛陀，内心正激动不已，所以无法立刻专注领受佛法。佛陀不愿在这种情况下立即向他说法，而希望等他内心平静下来时，再向他说法，他也才能心领神会。但婆醯迦仍固执地再三恳请，佛陀只好站在路上对他说：

“婆醯迦！那么你应当这样学：‘看见时，就只是看见；听到时，就只是听到；觉知（嗅、尝、触）到时，就只是觉知到；认知时，就只是认知。’”

婆醯迦如法奉行，同时因为全神贯注，加上他过去的善业成熟，当下就灭尽烦恼，证得阿罗汉果。他于是恳请佛陀允许他加入僧团成为比丘，佛陀问他是否备齐了三衣和钵等比丘必需品。他说还没有。佛陀就要他先去准备这些必需品。但当他出去筹备的时候，却被一头母牛（实为夜叉所化）撞击致死。后来，佛陀和比丘们用食完毕后，在回去的路上发现了婆醯迦的尸体。佛陀要比丘们把他的尸体火化，并将遗骨建塔供养。

回到祇树给孤独园时，佛陀告诉比丘们，婆醯迦已经证入涅槃。佛陀并且宣布：“婆醯迦是我的声闻弟子中，最快证悟的人。”比丘们对佛陀的说法感到困惑，就问佛陀，婆醯迦是在何时、如何证得阿罗汉果的。佛陀说：“婆醯迦在路上听我说法时，就证得阿罗汉果了。”比丘们却怀疑，怎么可能只听了这么简短的几句法就能证得阿罗汉果。佛陀说：“法的多寡，或说法时间的长短，与能否证悟并无绝对关系。”

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【Dhammapada-aṭṭhakathā 法句经义注】

2. Bāhiyadārucīriyattheravatthu 婆醯迦达如枝亚长老的故事

Sahassamapi ce gāthāti imaṃ dhammadesanaṃ satthā jetavane viharanto dārucīriyattheraṃ ārabbha kathesi.

“纵然千句偈”这句法句，是导师住在祇树给孤独园时，就达如枝亚长老而说的。

Ekasmiñhi kāle bahū manussā nāvāya mahāsamuddaṃ pakkhanditvā antomahāsamudde bhinnāya nāvāya macchakacchapabhakkhā ahesuṃ. Ekovettha ekaṃ phalakaṃ gahetvā vāyamanto suppārakapaṭṭanatīraṃ okkami, tassa nivāsanapārupanaṃ natthi. So aññaṃ kiñci apassanto sukkhakaṭṭhadaṇḍake vākehi paliveṭhetvā nivāsanapārupanaṃ katvā devakulato kapālaṃ gahetvā suppārakapaṭṭanaṃ agamāsi, manussā taṃ disvā yāgubhattādīni datvā “ayaṃ eko arahā”ti sambhāvesuṃ. So vatthesu upanītesu “sacāhaṃ nivāsessāmi vā pārupissāmi vā, lābhasakkāro me parihāyissatī”ti tāni vatthāni paṭikkhipitvā dārucīrāneva paridahi. Athassa bahūhi “arahā arahā”ti vuccamānassa evaṃ cetaso parivitakko udapādi “ye kho keci loke arahanto vā arahattamaggaṃ vā samāpannā, ahaṃ tesaṃ aññataro”ti. Athassa purāṇasālohitā devatā evaṃ cintesi.

有一次，许多人乘船进入大海，在海洋中船只破裂，他们成了鱼鳖的食物。其中一人抓住一块木板，努力漂流到输帕罗卡港的岸边，他没有衣服穿。他找不到任何别的东西，就用树皮缠绕干树枝做成遮身的衣物，从神庙（或祭祀处）拿了一个钵（或瓦片），进入输帕罗卡港。人们看见他，供养他米粥、食物等，并尊敬他认为：“这是一位阿罗汉。”当人们供养他衣物时，他心想：“如果我穿上或披上这些衣物，我的利养和恭敬就会减少。”于是他拒绝了那些衣物，只穿树皮衣。后来，当许多人称他为“阿罗汉！阿罗汉！”时，他生起了这样的思虑：“世间所有证得阿罗汉或进入阿罗汉道的人，我就是他们中的一员。”这时，他过去世的同修，一位天神（原为梵天）这样想。

Purāṇasālohitāti pubbe ekato katasamaṇadhammā. Pubbe kira kassapadasabalassa sāsane osakkamāne sāmaṇerādīnaṃ vippakāraṃ disvā satta bhikkhū saṃvegappattā “yāva sāsanassa antaradhānaṃ na hoti, tāva attano patiṭṭhaṃ karissāmā”ti suvaṇṇacetiyaṃ vanditvā araññaṃ paviṭṭhā ekaṃ pabbataṃ disvā “jīvite sālayā nivattantu. Nirālayā imaṃ pabbataṃ abhiruhantū”ti vatvā nisseṇiṃ bandhitvā sabbepi taṃ abhiruyha nisseṇiṃ pātetvā samaṇadhammaṃ kariṃsu. Tesu saṅghatthero ekarattātikkameneva arahattaṃ pāpuṇi. So anotattadahe nāgalatādantakaṭṭhaṃ khāditvā uttarakuruto piṇḍapātaṃ āharitvā te bhikkhū āha – “āvuso, imaṃ dantakaṭṭhaṃ khāditvā mukhaṃ dhovitvā imaṃ piṇḍapātaṃ paribhuñjathā”ti. Kiṃ pana, bhante, amhehi evaṃ katikā katā “yo paṭhamaṃ arahattaṃ pāpuṇāti, tenābhataṃ piṇḍapātaṃ avasesā paribhuñjissantī”ti? “No hetaṃ, āvuso”ti. “Tena hi sace mayampi tumhe viya visesaṃ nibbattessāma, sayaṃ āharitvā paribhuñjissāmā”ti na icchiṃsu. Dutiyadivase dutiyatthero anāgāmiphalaṃ pāpuṇi. Sopi tatheva piṇḍapātaṃ āharitvā itare nimantesi. Te evamāhaṃsu – “kiṃ pana, bhante, amhehi evaṃ katikā katā ‘mahātherena ābhataṃ piṇḍapātaṃ abhuñjitvā anutherena ābhataṃ bhuñjissāmā’”ti? “No hetaṃ, āvuso”ti. “Evaṃ sante tumhe viya mayampi visesaṃ nibbattetvā attano purisakārena bhuñjituṃ sakkontā bhuñjissāmā”ti na icchiṃsu. Tesu arahattaṃ patto bhikkhu parinibbāyi, anāgāmī brahmaloke nibbatti. Itare pañca therā visesaṃ nibbattetuṃ asakkontā sussitvā sattame divase kālaṃ katvā devaloke nibbattitvā imasmiṃ buddhuppāde tato cavitvā tattha tattha kulagharesu nibbattiṃsu. Tesu eko pukkusāti rājā (ma. ni. 3.342) ahosi, eko kumārakassapo (ma. ni. 1.249), eko dārucīriyo (udā. 10), eko dabbo mallaputto (pārā. 380; udā. 79) eko sabhiyo paribbājakoti (su. ni. sabhiyasuttaṃ). Tattha yo brahmaloke nibbatto bhikkhu taṃ sandhāyetaṃ vuttaṃ “purāṇasālohitā devatā”ti.

“过去同修”是指过去曾一起修行沙门法的人。据说，在过去迦叶（Kassapa）佛的教法衰落时，有七位比丘看到沙弥等人的（放逸）行为后，心生紧迫感，想：“趁着教法还未消失，我们应当为自己建立依靠。”他们顶礼了金塔后进入森林，看到一座山，说：“对生命有留恋的人回去吧！没有留恋的人登上这座山。”说完，他们搭起梯子，所有人都爬了上去，然后推倒梯子，开始修行沙门法。其中，僧团的上座长老只过了一夜就证得了阿罗汉果。他在阿耨达池（Anotatta）用龙蔓（nāgalatā）刷了牙，从北俱卢洲（Uttarakuru）取来食物，对其他比丘说：“贤友们，请用这齿木刷牙漱口，然后食用这些食物吧。”（其他比丘问：）“尊者，我们难道约定过‘谁先证得阿罗汉果，其他人就吃他带来的食物’吗？”“没有这样的约定，贤友们。”“既然如此，如果我们也能像您一样证得殊胜成就，我们就会自己去获取食物来食用。”他们不愿意接受。第二天，第二位长老证得了不还果。他也同样取来食物，邀请其他人食用。他们也这样说：“尊者，我们难道约定过‘不吃大长老带来的食物，而吃第二位长老带来的食物’吗？”“没有这样的约定，贤友们。”“既然如此，如果我们也能像您一样证得殊胜成就，能够通过自己的努力获得食物，我们就会自己吃。”他们也不愿意接受。七人中，证得阿罗汉的比丘般涅槃了，证得不还果的比丘投生到了梵天界。其余五位长老未能证得殊胜成就，身体衰弱，在第七天去世，投生到了天界。在现在佛陀出世时，他们从天界死去，分别投生到各处的家族中。其中一位是波鸠娑提王（Pukkusāti）（中部 3.342），一位是鸠摩罗迦叶（Kumārakassapa）（中部 1.249），一位是达如枝亚（Dārucīriya）（自说经 10），一位是陀骠摩罗子（Dabba Mallaputta）（波罗夷 380；自说经 79），一位是沙比亚（Sabhiya）外道（经集 沙比亚经）。这里所说的“过去同修的天神”，指的就是那位投生到梵天界的比丘。

Tassa hi brahmuno etadahosi – “ayaṃ mayā saddhiṃ nisseṇiṃ bandhitvā pabbataṃ abhiruhitvā samaṇadhammaṃ akāsi, idāni imaṃ laddhiṃ gahetvā vicaranto vinasseyya, saṃvejessāmi nan”ti. Atha naṃ upasaṅkamitvā evamāha – “neva kho tvaṃ, bāhiya, arahā, napi arahattamaggaṃ vā samāpanno, sāpi te paṭipadā natthi, yāya tvaṃ arahā vā assa arahattamaggaṃ vā samāpanno”ti. Bāhiyo ākāse ṭhatvā kathentaṃ mahābrahmānaṃ oloketvā cintesi – “aho bhāriyaṃ kammaṃ kataṃ, ahaṃ ‘arahantomhī’ti cintesiṃ, ayañca maṃ ‘na tvaṃ arahā, napi arahattamaggaṃ vā samāpannosī’ti vadati, atthi nu kho loke añño arahā”ti. Atha naṃ pucchi – “atthi nu kho etarahi devate loke arahā vā arahattamaggaṃ vā samāpanno”ti. Athassa devatā ācikkhi – “atthi, bāhiya, uttaresu janapadesu sāvatthi nāma nagaraṃ, tattha so bhagavā etarahi viharati arahaṃ sammāsambuddho. So hi, bāhiya, bhagavā arahā ceva arahattatthāya ca dhammaṃ desetī”ti.

那位梵天心里想到：“这个人曾与我一起搭梯子、登山、修行沙门法，现在却执持这种见解四处游荡，将会毁灭自己，我应当去警醒他。”于是他来到婆醯迦面前，这样说道：“婆醯迦，你绝不是阿罗汉，也没有进入阿罗汉道，你甚至没有那样的修行方法，能让你成为阿罗汉或进入阿罗汉道。”婆醯迦抬头看着在空中说话的大梵天，心想：“啊，我做了多么严重的事！我自以为是阿罗汉，而这位却说我‘你不是阿罗汉，也没有进入阿罗汉道’。难道世间还有其他的阿罗汉吗？”于是他问那位天神：“天神啊，现在世间真的有阿罗汉或进入阿罗汉道的人吗？”天神告诉他：“有的，婆醯迦。在北方的国土中，有个叫舍卫城的城市，世尊现在正住在那里，他是阿拉汉、正自觉者。婆醯迦，那位世尊自己是阿罗汉，并且也为了（他人）证得阿罗汉而说法。”

Bāhiyo rattibhāge devatāya kathaṃ sutvā saṃviggamānaso taṃ khaṇaṃyeva suppārakā nikkhamitvā ekarattivāsena sāvatthiṃ agamāsi, sabbaṃ vīsayojanasatikaṃ maggaṃ ekarattivāseneva agamāsi. Gacchanto ca pana devatānubhāvena gato. “Buddhānubhāvenā”tipi vadantiyeva. Tasmiṃ pana khaṇe satthā sāvatthiṃ piṇḍāya paviṭṭho hoti. So bhuttapātarāse kāyaālasiyavimocanatthaṃ abbhokāse caṅkamante sambahule bhikkhū “kahaṃ etarahi satthā”ti pucchi. Bhikkhū “bhagavā sāvatthiṃ piṇḍāya paviṭṭho”ti vatvā taṃ pucchiṃsu – “tvaṃ pana kuto āgatosī”ti? “Suppārakā āgatomhī”ti. “Kadā nikkhantosī”ti? “Hiyyo sāyaṃ nikkhantomhī”ti. “Dūratosi āgato, nisīda, tava pāde dhovitvā telena makkhetvā thokaṃ vissamāhi, āgatakāle satthāraṃ dakkhissasī”ti. “Ahaṃ, bhante, satthu vā attano vā jīvitantarāyaṃ na jānāmi, ekarattenevamhi katthaci aṭṭhatvā anisīditvā vīsayojanasatikaṃ maggaṃ āgato, satthāraṃ passitvāva vissamissāmī”ti. So evaṃ vatvā taramānarūpo sāvatthiṃ pavisitvā bhagavantaṃ anopamāya buddhasiriyā piṇḍāya carantaṃ disvā “cirassaṃ vata me gotamo sammāsambuddho diṭṭho”ti diṭṭhaṭṭhānato paṭṭhāya onatasarīro gantvā antaravīthiyameva pañcapatiṭṭhitena vanditvā gopphakesu daḷhaṃ gahetvā evamāha – “desetu me, bhante, bhagavā dhammaṃ, desetu sugato dhammaṃ, yaṃ mamassa dīgharattaṃ hitāya sukhāyā”ti. Atha naṃ satthā “akālo kho tāva, bāhiya, antaragharaṃ paviṭṭhamhā piṇḍāyā”ti paṭikkhipi.

婆醯迦在夜里听了天神的话，内心感到非常紧迫，立刻就从输帕罗卡出发，只用了一夜的时间就抵达了舍卫城。全程一百二十由旬的路程，他只用了一夜就走完了。他是依靠天神的力量（或神通）而去的。（也有人说）是依靠佛陀的威力。然而，在那个时候，导师（佛陀）已经进入舍卫城托钵乞食了。婆醯迦在用过早餐、为了消除身体疲劳而在露地经行的众多比丘中，问道：“现在导师在哪里？”比丘们回答说：“世尊已经进入舍卫城托钵去了。”然后反问他：“你又是从哪里来的？”“我从输帕罗卡来。”“什么时候出发的？”“昨天傍晚出发的。”“你从很远的地方来，坐下吧，洗洗你的脚，涂些油，稍微休息一下。等导师回来的时候你就能见到他了。”“尊者，我不知道导师或者我自己的生命何时会有危险，我一夜之间没有在任何地方停留或坐下，走了一百二十由旬的路来到这里，见到导师之后我才能休息。”他这样说着，急匆匆地进入舍卫城，看见世尊以无与伦比的佛陀威仪正在托钵行走，心想：“我终于见到乔达摩正自觉者了！”从看见的地方开始，他就弯着腰走上前去，就在巷子中间，以五体投地的方式顶礼，紧紧抱住（佛陀的）脚踝，这样说道：“尊者，请世尊为我说法！请善逝为我说法！令我获得长久的利益和安乐。”这时，导师拒绝他说：“婆醯迦，现在不是时候，我们正在村内托钵乞食。”

Taṃ sutvā bāhiyo, bhante, saṃsāre saṃsarantena kabaḷīkārāhāro na aladdhapubbo, tumhākaṃ vā mayhaṃ vā jīvitantarāyaṃ na jānāmi, desetu me dhammanti. Satthā dutiyampi paṭikkhipiyeva. Evaṃ kirassa ahosi – “imassa maṃ diṭṭhakālato paṭṭhāya sakalasarīraṃ pītiyā nirantaraṃ ajjhotthaṭaṃ hoti, balavapītivego dhammaṃ sutvāpi na sakkhissati paṭivijjhituṃ, majjhattupekkhāya tāva tiṭṭhatu, ekaratteneva vīsayojanasatikaṃ maggaṃ āgatattā darathopissa balavā, sopi tāva paṭippassambhatū”ti. Tasmā dvikkhattuṃ paṭikkhipitvā tatiyaṃ yācito antaravīthiyaṃ ṭhitova “tasmātiha te, bāhiya, evaṃ sikkhitabbaṃ ‘diṭṭhe diṭṭhamattaṃ bhavissatī’”tiādinā (udā. 10) nayena dhammaṃ desesi. So satthu dhammaṃ suṇantoyeva sabbāsave khepetvā saha paṭisambhidāhi arahattaṃ pāpuṇi. Tāvadeva ca pana bhagavantaṃ pabbajjaṃ yāci, “paripuṇṇaṃ te pattacīvaran”ti puṭṭho “na paripuṇṇan”ti āha. Atha naṃ satthā “tena hi pattacīvaraṃ pariyesāhī”ti vatvā pakkāmi.

听到这话，婆醯迦（再次请求）： “尊者，在轮回中流转，（为求）段食，（众生所受的苦）无量无边。（我）不知道您或我的生命何时会有危险，请为我说法吧！”导师第二次仍然拒绝了他。据说佛陀是这样想的：“这个人从见到我的那一刻起，整个身体就被强烈的喜悦持续地充满着，如此猛烈的喜悦冲击，即使听了法也无法立刻通达。让他先保持中舍（平静）吧。而且他一夜之间走了一百二十由旬的路，身体的疲惫也很强烈，也让他先平息下来吧。”因此，佛陀拒绝了两次，当婆醯迦第三次请求时，佛陀就站在巷子中间，以“婆醯迦，你应当这样学：‘看见时，就只是看见…’”（自说经 10）等方式为他说了法。他一边听着导师的说法，一边就灭尽了所有烦恼，具足无碍解智，证得了阿罗汉果。他随即请求世尊允许他出家。当被问及“你的衣钵都齐全了吗？”时，他回答说：“不齐全。”于是导师对他说：“那么，你就去寻找衣钵吧。”说完便离开了。

“So kira vīsati vassasahassāni samaṇadhammaṃ karonto ‘bhikkhunā nāma attanā paccaye labhitvā aññaṃ anoloketvā sayameva paribhuñjituṃ vaṭṭatī’ti ekabhikkhussāpi pattena vā cīvarena vā saṅgahaṃ na akāsi , tenassa iddhimayapattacīvaraṃ na upajjissatī”ti ñatvā ehibhikkhubhāvena pabbajjaṃ na adāsi. Tampi pattacīvaraṃ pariyesamānameva ekā yakkhinī dhenurūpena āgantvā uramhi paharitvā jīvitakkhayaṃ pāpesi. Satthā piṇḍāya caritvā katabhattakicco sambahulehi bhikkhūhi saddhiṃ nikkhanto bāhiyassa sarīraṃ saṅkāraṭṭhāne patitaṃ disvā bhikkhū āṇāpesi, “bhikkhave, ekasmiṃ gehadvāre ṭhatvā mañcakaṃ āharāpetvā imaṃ sarīraṃ nagarato nīharitvā jhāpetvā thūpaṃ karothā”ti. Bhikkhū tathā kariṃsu, katvā ca pana vihāraṃ gantvā satthāraṃ upasaṅkamitvā attanā katakiccaṃ ārocetvā tassa abhisamparāyaṃ pucchiṃsu. Atha nesaṃ bhagavā tassa parinibbutabhāvaṃ ācikkhitvā “etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ khippābhiññānaṃ yadidaṃ bāhiyo dārucīriyo”ti (a. ni. 1.216) etadagge ṭhapesi. Atha naṃ bhikkhū pucchiṃsu – “bhante, tumhe ‘bāhiyo arahattaṃ patto’ti vadetha, kadā so arahattaṃ patto”ti? “Mama dhammaṃ sutakāle, bhikkhave”ti. “Kadā panassa, bhante, tumhehi dhammo kathito”ti? “Piṇḍāya carantena antaravīthiyaṃ ṭhatvā”ti. “Appamattako hi, bhante, tumhehi antaravīthiyaṃ ṭhatvā kathitadhammo kathaṃ so tāvattakena visesaṃ nibbattesī”ti, atha ne satthā “kiṃ, bhikkhave, mama dhammaṃ ‘appaṃ vā bahuṃ vā’ti mā pamāṇaṃ gaṇhatha. Anekānipi hi gāthāsahassāni anatthanissitāni na seyyo, atthanissitaṃ pana ekampi gāthāpadaṃ seyyo”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

据说（婆醯迦过去世）在修行沙门法的两万年中，（曾认为）“比丘自己获得资具后，不应顾虑他人，应当独自享用”，因此从未用自己的钵或衣物帮助过任何一位比丘。佛陀知道由于这个原因，他无法自然获得由神通变现的衣钵，所以没有给予他“善来比丘”（ehi bhikkhu）的具足戒（即没有直接以神通方式让他出家）。而当婆醯迦去寻找衣钵时，一个夜叉女化作母牛的样子前来，撞击他的胸部，使他命终。导师托钵完毕，用完餐后，与众多比丘一同出来，看见婆醯迦的尸体倒在垃圾堆旁，便命令比丘们：“诸比丘，去到一户人家门口，让他们拿来一个担架床，把这具身体抬出城外火化，并建塔（供养舍利）。”比丘们照做了。做完之后，他们回到寺院，来到导师面前，报告了自己所做的事情，并询问婆醯迦的去处（果报）。于是世尊告诉他们婆醯迦已经般涅槃了，并宣布：“诸比丘，我的声闻弟子中，最快证得究竟智（khippābhiññānaṃ）的，就是婆醯迦·达如枝亚。”（增支部 1.216）将他置于（速证第一的）最高位置。然后比丘们问道：“尊者，您说婆醯迦证得了阿罗汉果，他是什么时候证得阿罗汉果的？”“诸比丘，是在听我说法的那个时候。”“尊者，您又是在什么时候为他说了法呢？”“是在托钵行走时，站在巷子中间的时候。”“尊者，您站在巷子中间所说的法是如此简短，他怎么能凭借这么少的法就证得了殊胜成就呢？”于是导师对他们说：“诸比丘，不要以‘多’或‘少’来衡量我的法。纵然是成千上万的偈颂，如果没有意义，也不如一句有意义的法句来得殊胜。”说完，佛陀联系上下文，开示法要，说了这首偈：

101.

“Sahassamapi ce gāthā, anatthapadasaṃhitā;

Ekaṃ gāthāpadaṃ seyyo, yaṃ sutvā upasammatī”ti.

“纵然诵读千句偈，若无实义也枉然；不如一句有益偈，听闻能得寂静乐。”

Tattha ekaṃ gāthāpadaṃ seyyoti “appamādo amatapadaṃ…pe… yathā mayā”ti (dha. pa. 21) evarūpā ekā gāthāpi seyyoti attho. Sesaṃ purimanayeneva veditabbaṃ.

此中，“一句偈更佳”，意思是指像“不放逸是不死道……乃至……如我所说”（法句21）这样的一首偈颂也是更佳的。其余的应当按照前面的方法来了知。

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

说法结束时，许多人证得了入流果等（圣果）。

Bāhiyadārucīriyattheravatthu dutiyaṃ.

婆醯迦达如枝亚长老的故事（终）。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/8. Sahassavagga 千品 (Dhp 8, 100-115)”

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【经名】 8.3 Kuṇḍalakesitherīvatthu 拘达娜富家女嫁小偷 (Dhp 8.3, 102-103)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

102.

Yo ca gāthā sataṃ bhāse, anatthapadasaṃhitā [anatthapadasañhitaṃ (ka.) visesanaṃ hetaṃ gāthātipadassa];

Ekaṃ dhammapadaṃ seyyo, yaṃ sutvā upasammati.

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一〇二 即使背诵一百句偈颂，如果没有意义，不如只听闻一句法句，就能获得内心的寂静。

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嫁小偷的富家女

唱诵毫无义理的百句偈语，

不如唱诵一句法句，

听闻之后，使人内心宁静。 (偈 102)

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103.

Yo sahassaṃ sahassena, saṅgāme mānuse jine;

Ekañca jeyyamattānaṃ [attānaṃ (sī. pī.)], sa ve saṅgāmajuttamo.

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一〇三 在战场上，即使战胜百万人，不如能克服自己的人，那才是最优秀的战士。

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在战场上战胜百万雄师的人，

不如克己者，

才是最尊贵的胜利者。 (偈 103)

拘达娜是舍卫城里一位富翁的女儿，一直过着平静、深居简出的日子。但是有一天 ，她看见一位将要被处决的小偷时，刹那间就爱上他了。从此以后她拒绝吃饭，除非能嫁给他，否则她也不愿活下去。

拘达娜的父母只好向国王的官员行贿，换取小偷的生命，然后将她嫁给他。虽然她非常爱他，但他却只爱她的财富。有一天，他说服她把所有的首饰装戴在身上，然后告诉她，他想供养山灵，答谢它们在他生命危险的时候拯救他。说完后，他就带她往山顶上走去。但是他们抵达山顶时，他却说要杀了她，以便占有她的首饰。她恳求他只拿走首饰，而饶她一命，但他悍然拒绝。这时候，她明白若不除去他，自己非死不可，所以必需谨慎、机智应付。她于是告诉他，既然他们只能再相处几分钟，她想最后一次向他顶礼，说着，她就绕着他缓缓地走，并趁机从他的背后把他推下山去。

住在山顶的天神目睹整个事件的过程后，鼓掌赞许她的作为，并且说：“不只男性有智慧，女性也能具足智慧，并且在今生今世就展现智慧！”

经过这件事情后，她不想再回家了，就把所有的首饰挂在树上，然后一个人到处流浪，也不知道究竟该到哪里去。后来，她碰巧来到女游行外道居住的地方，就成为她们其中的一员。她们教她所有的诡辩技巧。由于聪颖，她在很短的时间内就完全掌握其中的诀窍。这时候，这些女游行外道就告诉她四处去云游，她们也告诉她，如果有人能够回答她的所有诘问，就拜此人为师。从此以后，她就到国内所有地方去云游，公开向所有的人挑战。很多著名的人士接受她的挑战，但没有人驳倒她。

最后，她来到舍卫城。进城之前，她一如往常，把一只树枝插在一土堆上，公开挑战所有人。舍利弗尊者接受她的挑战，她询问舍利弗非常多的问题，而舍利弗也一一加以解答。问完之后，轮到舍利弗发问，他只问她一句话：“‘一’是什么？”(众生只需要一件东西来维持生命：食物。) 她却张口结舌，无法回答，就央请舍利弗解释它的涵义。舍利弗建议她先出家为比丘尼，她也信守诺言地服从舍利弗的建议，正信出家为比丘尼，并且精进奉行舍利弗的教导，而在几天之内就证得阿罗汉果。

后来，有些比丘针对此事请教佛陀：“拘达娜比丘尼真的可能在只听闻少许的法义就证得阿罗汉果吗？”

佛陀说：“比丘们！不要以多少来判断法义，一句法义比一百句毫无意义的言语更发人深省。”

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【Dhammapada-aṭṭhakathā 法句经义注】

3. Kuṇḍalakesittherīvatthu

Yoca gāthāsataṃ bhāseti imaṃ dhammadesanaṃ satthā jetavane viharanto kuṇḍalakesiṃ ārabbha kathesi.

Rājagahe kira ekā seṭṭhidhītā soḷasavassuddesikā abhirūpā ahosi dassanīyā pāsādikā. Tasmiñca vaye ṭhitā nāriyo purisajjhāsayā honti purisalolā. Atha naṃ mātāpitaro sattabhūmikassa pāsādassa uparimatale sirigabbhe nivāsāpesuṃ. Ekamevassā dāsiṃ paricārikaṃ adaṃsu. Athekaṃ kulaputtaṃ corakammaṃ karontaṃ gahetvā pacchābāhaṃ bandhitvā catukke catukke kasāhi paharitvā āghātanaṃ nayiṃsu. Seṭṭhidhītā mahājanassa saddaṃ sutvā “kiṃ nu kho etan”ti pāsādatale ṭhatvā olokentī taṃ disvā paṭibaddhacittā hutvā taṃ patthayamānā āhāraṃ paṭikkhipitvā mañcake nipajji. Atha naṃ mātā pucchi – “kiṃ idaṃ, ammā”ti? “Sace etaṃ ‘coro’ti gahetvā niyyamānaṃ purisaṃ labhissāmi, jīvissāmi. No ce labhissāmi, jīvitaṃ me natthi, idheva marissāmī”ti. “Amma, mā evaṃ kari, amhākaṃ jātiyā ca gottena ca bhogena ca sadisaṃ aññaṃ sāmikaṃ labhissasī”ti. “Mayhaṃ aññena kiccaṃ natthi, imaṃ alabhamānā marissāmī”ti. Mātā dhītaraṃ saññāpetuṃ asakkontī pituno ārocesi. Sopi naṃ saññāpetuṃ asakkonto “kiṃ sakkā kātun”ti cintetvā taṃ coraṃ gahetvā gacchantassa rājapurisassa sahassabhaṇḍikaṃ pesesi – “imaṃ gahetvā etaṃ purisaṃ mayhaṃ dehī”ti. So “sādhū”ti kahāpaṇe gahetvā taṃ muñcitvā aññaṃ māretvā “mārito, deva, coro”ti rañño ārocesi. Seṭṭhipi tassa dhītaraṃ adāsi.

Sā tato paṭṭhāya “sāmikaṃ ārādhessāmī”ti sabbābharaṇapaṭimaṇḍitā sayameva tassa yāguādīni saṃvidahati, coro katipāhaccayena cintesi – “kadā nu kho imaṃ māretvā etissā ābharaṇāni gahetvā ekasmiṃ surāgehe vikkiṇitvā khādituṃ labhissāmī”ti? So “attheko upāyo”ti cintetvā āhāraṃ paṭikkhipitvā mañcake nipajji, atha naṃ sā upasaṅkamitvā “kiṃ te, sāmi, rujjatī”ti pucchi. “Na kiñci me, bhaddeti, kacci pana me mātāpitaro tuyhaṃ kuddhā”ti? “Na kujjhanti, bhadde”ti . Atha “kiṃ nāmetan”ti? “Bhadde, ahaṃ taṃ divasaṃ bandhitvā niyyamāno corapapāte adhivatthāya devatāya balikammaṃ paṭissuṇitvā jīvitaṃ labhiṃ, tvampi mayā tassā eva ānubhāvena laddhā, ‘taṃ me devatāya balikammaṃ ṭhapitan’ti cintemi, bhadde”ti. “Sāmi, mā cintayi, karissāmi balikammaṃ, vadehi , kenattho”ti? “Appodakamadhupāyasena ca lājapañcamakapupphehi cā”ti. “Sādhu, sāmi, ahaṃ paṭiyādessāmī”ti sā sabbaṃ balikammaṃ paṭiyādetvā “ehi, sāmi, gacchāmā”ti āha. “Tena hi, bhadde, tava ñātake nivattetvā mahagghāni vatthābharaṇāni gahetvā attānaṃ alaṅkarohi, hasantā kīḷantā sukhaṃ gamissāmā”ti. Sā tathā akāsi.

Atha naṃ so pabbatapādaṃ gatakāle āha – “bhadde, ito paraṃ ubhova janā gamissāma, sesajanaṃ yānakena saddhiṃ nivattāpetvā balikammabhājanaṃ sayaṃ ukkhipitvā gaṇhāhī”ti. Sā tathā akāsi. Coro taṃ gahetvā corapapātapabbataṃ abhiruhi. Tassa hi ekena passena manussā abhiruhanti, ekaṃ passaṃ chinnapapātaṃ. Pabbatamatthake ṭhitā tena passena core pātenti. Te khaṇḍākhaṇḍaṃ hutvā bhūmiyaṃ patanti. Tasmā “corapapāto”ti vuccati. Sā tassa pabbatassa matthake ṭhatvā “balikammaṃ te, sāmi, karohī”ti āha. So tuṇhī ahosi. Puna tāya “kasmā, sāmi, tuṇhībhūtosī”ti vutte taṃ āha – “na mayhaṃ balikammenattho, vañcetvā pana taṃ ādāya āgatomhī”ti. “Kiṃ kāraṇā, sāmī”ti? “Taṃ māretvā tava ābharaṇāni gahetvā palāyanatthāyā”ti. Sā maraṇabhayatajjitā āha – “sāmi, ahañca ābharaṇāni ca tava santakāneva, kasmā evaṃ vadesī”ti? So, “mā evaṃ karohī”ti, punappunaṃ yāciyamānopi “māremi evā”ti āha. “Evaṃ sante kiṃ te mama maraṇena? Imāni ābharaṇāni gahetvā mayhaṃ jīvitaṃ dehi, ito paṭṭhāya maṃ ‘matā’ti dhārehi, dāsī vā te hutvā kammaṃ karissāmī”ti vatvā imaṃ gāthamāha –

“Idaṃ suvaṇṇakeyūraṃ, muttā veḷuriyā bahū;

Sabbaṃ harassu bhaddante, maṃ ca dāsīti sāvayā”ti. (apa. therī 2.3.27);

Taṃ sutvā coro “evaṃ kate tvaṃ gantvā mātāpitūnaṃ ācikkhissasi, māressāmiyeva, mā tvaṃ bāḷhaṃ paridevasī”ti vatvā imaṃ gāthamāha –

“Mā bāḷhaṃ paridevesi, khippaṃ bandhāhi bhaṇḍikaṃ;

Na tuyhaṃ jīvitaṃ atthi, sabbaṃ gaṇhāmi bhaṇḍakan”ti. –

Sā cintesi – “aho idaṃ kammaṃ bhāriyaṃ. Paññā nāma na pacitvā khādanatthāya katā, atha kho vicāraṇatthāya katā, jānissāmissa kattabban”ti, atha naṃ āha – “sāmi, yadā tvaṃ ‘coro’ti gahetvā nīyasi, tadāhaṃ mātāpitūnaṃ ācikkhiṃ, te sahassaṃ vissajjetvā taṃ āharāpetvā gehe kariṃsu. Tato paṭṭhāya ahaṃ tuyhaṃ upakārikā, ajja me sudiṭṭhaṃ katvā attānaṃ vandituṃ dehī”ti. So “sādhu, bhadde, sudiṭṭhaṃ katvā vandāhī”ti vatvā pabbatante aṭṭhāsi. Atha naṃ sā tikkhattuṃ padakkhiṇaṃ katvā catūsu ṭhānesu vanditvā, “sāmi, idaṃ te pacchimadassanaṃ, idāni tuyhaṃ vā mama dassanaṃ, mayhaṃ vā tava dassanaṃ natthī”ti purato ca pacchato ca āliṅgitvā pamattaṃ hutvā pabbatante ṭhitaṃ piṭṭhipasse ṭhatvā ekena hatthena khandhe gahetvā ekena piṭṭhikacchāya gahetvā pabbatapapāte khipi. So pabbatakucchiyaṃ paṭihato khaṇḍākhaṇḍikaṃ hutvā bhūmiyaṃ pati. Corapapātamatthake adhivatthā devatā tesaṃ dvinnampi kiriyaṃ disvā tassā itthiyā sādhukāraṃ datvā imaṃ gāthamāha –

“Na hi sabbesu ṭhānesu, puriso hoti paṇḍito;

Itthīpi paṇḍitā hoti, tattha tattha vicakkhaṇā”ti. (apa. therī 2.3.31);

Sāpi coraṃ papāte khipitvā cintesi – “sacāhaṃ gehaṃ gamissāmi, ‘sāmiko te kuhin’ti pucchissanti, sacāhaṃ evaṃ puṭṭhā ‘mārito me’ti vakkhāmi, ‘dubbinīte sahassaṃ datvā taṃ āharāpetvā idāni naṃ māresī’ti maṃ mukhasattīhi vijjhissanti, ‘ābharaṇatthāya so maṃ māretukāmo ahosī’ti vuttepi na saddahissanti, alaṃ me gehenā”ti tatthevābharaṇāni chaḍḍetvā araññaṃ pavisitvā anupubbena vicarantī ekaṃ paribbājakānaṃ assamaṃ patvā vanditvā “mayhaṃ, bhante, tumhākaṃ santike pabbajjaṃ dethā”ti āha. Atha naṃ pabbājesuṃ. Sā pabbajitvāva pucchi – “bhante, tumhākaṃ pabbajjāya kiṃ uttaman”ti? “Bhadde, dasasu vā kasiṇesu parikammaṃ katvā jhānaṃ nibbattetabbaṃ , vādasahassaṃ vā uggaṇhitabbaṃ, ayaṃ amhākaṃ pabbajjāya uttamattho”ti. “Jhānaṃ tāva nibbattetuṃ ahaṃ na sakkhissāmi, vādasahassaṃ pana uggaṇhissāmi, ayyā”ti. Atha naṃ te vādasahassaṃ uggaṇhāpetvā “uggahitaṃ te sippaṃ, idāni tvaṃ jambudīpatale vicaritvā attanā saddhiṃ pañhaṃ kathetuṃ samatthaṃ olokehī”ti tassa hatthe jambusākhaṃ datvā uyyojesuṃ – “gaccha, bhadde, sace koci gihibhūto tayā saddhiṃ pañhaṃ kathetuṃ sakkoti, tasseva pādaparicārikā bhavāhi, sace pabbajito sakkoti, tassa santike pabbajāhī”ti.

Sā nāmena jambuparibbājikā nāma hutvā tato nikkhamitvā diṭṭhe diṭṭhe pañhaṃ pucchantī vicarati. Tāya saddhiṃ kathetuṃ samattho nāma nāhosi. “Ito jambuparibbājikā āgacchatī”ti sutvāva manussā palāyanti. Sā gāmaṃ vā nigamaṃ vā bhikkhāya pavisantī gāmadvāre vālukarāsiṃ katvā tattha jambusākhaṃ ṭhapetvā “mayā saddhiṃ kathetuṃ samattho jambusākhaṃ maddatū”ti vatvā gāmaṃ pāvisi. Taṃ ṭhānaṃ upasaṅkamituṃ samattho nāma nāhosi. Sāpi milātāya jambusākhāya aññaṃ jambusākhaṃ gaṇhāti, iminā nīhārena vicarantī sāvatthiṃ patvā gāmadvāre vālukarāsiṃ katvā jambusākhaṃ ṭhapetvā vuttanayeneva vatvā bhikkhāya pāvisi. Sambahulā gāmadārakā jambusākhaṃ parivāretvā aṭṭhaṃsu. Tadā sāriputtatthero piṇḍāya caritvā katabhattakicco nagarā nikkhanto te dārake jambusākhaṃ parivāretvā ṭhite disvā “kiṃ idan”ti pucchi. Dārakā therassa taṃ pavattiṃ ācikkhiṃsu. “Tena hi dārakā imaṃ sākhaṃ maddathā”ti. “Bhāyāma, bhante”ti . “Ahaṃ pañhaṃ kathessāmi, maddatha tumhe”ti. Te therassa vacanena sañjātussāhā tathā katvā maddantā jambusākhaṃ ukkhipiṃsu. Paribbājikā āgantvā te paribhāsitvā “tumhehi saddhiṃ mama pañhena kiccaṃ natthi, kasmā me sākhaṃ maddathā”ti āha. “Ayyenamhā maddāpitā”ti āhaṃsu. “Bhante, tumhehi me sākhā maddāpitā”ti? “Āma, bhaginī”ti. “Tena hi mayā saddhiṃ pañhaṃ kathethā”ti. “Sādhu kathessāmī”ti.

Sā vaḍḍhamānakacchāyāya pañhaṃ pucchituṃ therassa santikaṃ agamāsi, sakalanagaraṃ saṅkhubhi. “Dvinnaṃ paṇḍitānaṃ kathaṃ suṇissāmā”ti nāgarā tāya saddhiṃyeva gantvā theraṃ vanditvā ekamantaṃ nisīdiṃsu. Paribbājikā theraṃ āha – “bhante, pucchāmi te pañhan”ti. “Puccha, bhaginī”ti. Sā vādasahassaṃ pucchi, pucchitaṃ pucchitaṃ thero vissajjesi. Atha naṃ thero āha – “ettakā eva te pañhā, aññepi atthī”ti? “Ettakā eva, bhante”ti. “Tayā bahū pañhā puṭṭhā, mayampi ekaṃ pucchāma, vissajjissasi no”ti? “Jānamānā vissajjissāmi pucchatha, bhante”ti. Thero “ekaṃ nāma kin”ti (khu. pā. 4.1) pañhaṃ pucchi. Sā “evaṃ nāmesa vissajjetabbo”ti ajānantī “kiṃ nāmetaṃ, bhante”ti pucchi. “Buddhapañho nāma, bhaginī”ti. “Mayhampi taṃ detha, bhante”ti. “Sace mādisā bhavissasi, dassāmī”ti. “Tena hi maṃ pabbājethā”ti. Thero bhikkhunīnaṃ ācikkhitvā pabbājesi. Sā pabbajitvā laddhūpasampadā kuṇḍalakesittherī nāma hutvā katipāhaccayeneva saha paṭisambhidāhi arahattaṃ pāpuṇi.

Bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ – “kuṇḍalakesittheriyā dhammassavanañca bahuṃ natthi, pabbajitakiccañcassā matthakaṃ pattaṃ, ekena kira corena saddhiṃ mahāsaṅgāmaṃ katvā jinitvā āgatā”ti. Satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte, “bhikkhave, mayā desitadhammaṃ ‘appaṃ vā bahuṃ vā’ti pamāṇaṃ mā gaṇhatha, anatthakaṃ padasatampi seyyo na hoti, dhammapadaṃ pana ekampi seyyova. Avasesacore jinantassa ca jayo nāma na hoti, ajjhattikakilesacore jinantasseva pana jayo nāma hotī”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imā gāthā abhāsi –

102.

“Yo ca gāthāsataṃ bhāse, anatthapadasaṃhitā;

Ekaṃ dhammapadaṃ seyyo, yaṃ sutvā upasammati.

103.

“Yo sahassaṃ sahassena, saṅgāme mānuse jine;

Ekañca jeyyamattānaṃ, sa ve saṅgāmajuttamo”ti.

Tattha gāthāsatanti yo ca puggalo sataparicchedā bahūpi gāthā bhāseyyāti attho. Anatthapadasaṃhitāti ākāsavaṇṇanādivasena anatthakehi padehi saṃhitā. Dhammapadanti atthasādhakaṃ khandhādipaṭisaṃyuttaṃ, “cattārimāni paribbājakā dhammapadāni. Katamāni cattāri? Anabhijjhā paribbājakā dhammapadaṃ, abyāpādo paribbājakā dhammapadaṃ, sammāsati paribbājakā dhammapadaṃ , sammāsamādhi paribbājakā dhammapadan”ti (a. ni. 4.30) evaṃ vuttesu catūsu dhammapadesu ekampi dhammapadaṃ seyyo. Yo sahassaṃ sahassenāti yo eko saṅgāmayodho sahassena guṇitaṃ sahassaṃ mānuse ekasmiṃ saṅgāme jineyya, dasamanussasatasahassaṃ jinitvā jayaṃ āhareyya, ayampi saṅgāmajinataṃ uttamo pavaro nāma na hoti. Ekañca jeyyamattānanti yo rattiṭṭhānadivāṭṭhānesu ajjhattikakammaṭṭhānaṃ sammasanto attano lobhādikilesajayena attānaṃ jineyya . Sa ve saṅgāmajuttamoti so saṅgāmajinānaṃ uttamo pavaro saṅgāmasīsayodhoti.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Kuṇḍalakesittherīvatthu tatiyaṃ.

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/8. Sahassavagga 千品 (Dhp 8, 100-115)”

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【经名】 8.4 Anatthapucchakabrāhmaṇavatthu 赌博造成堕落 (Dhp 8.4, 104-105)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

104.

Attā have jitaṃ seyyo, yā cāyaṃ itarā pajā;

Attadantassa posassa, niccaṃ saññatacārino.

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一〇四 能克服自己，确实胜过（征服）他人。若有能克服自己的人，常常自我制御。

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赌博的得失

信受奉行佛法的人，去除贪欲，可以到达难以抵达的彼岸。

克服自己，胜过征服他人； (偈 104)

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105.

Neva devo na gandhabbo, na māro saha brahmunā;

Jitaṃ apajitaṃ kayirā, tathārūpassa jantuno.

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一〇五 天神、干闼婆、魔王或梵天，都无法战胜这样自我制御的人（无法把他已征服的烦恼变为未征服）。

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天神、乐神、魔波旬或梵天都无法战胜克己节制的人 (偈 105)

一位婆罗门告诉佛陀：“尊者，我认为你只知道有法益的修行，对无益的事一无所知。”佛陀说他也了解无益且有害的事。佛陀就列举六种会消耗财产的行为：

(1) 太阳高挂了才起床 (2) 疏懒成性 (3) 残暴 (4) 沉溺毒品(尤其指酒) 而昏醉迷糊 (5) 在惹人怀疑的时间内，独自在街上闲逛 (6) 邪淫。

佛陀接着问这婆罗门如何维生，婆罗门回答说以赌博维生。佛陀再问他输赢情形，当婆罗门回答说有输有赢时，佛陀说：“在赌博中获胜，无法与克服烦恼的成就相比。”

在《经集‧败亡经》(Snp 1.6, 106) 中，佛陀说赌博是造成人堕落的原因之一。

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【Dhammapada-aṭṭhakathā 法句经义注】

4. Anatthapucchakabrāhmaṇavatthu

Attā haveti imaṃ dhammadesanaṃ satthā jetavane viharanto anatthapucchakaṃ brāhmaṇaṃ ārabbha kathesi.

So kira brāhmaṇo “kiṃ nu kho sammāsambuddho atthameva jānāti, udāhu anatthampi, pucchissāmi nan”ti satthāraṃ upasaṅkamitvā pucchi – “bhante, tumhe atthameva jānātha maññe, no anatthan”ti? “Atthañcāhaṃ, brāhmaṇa, jānāmi anatthañcā”ti. “Tena hi me anatthaṃ kathethā”ti. Athassa satthā imaṃ gāthamāha –

“Ussūraseyyaṃ ālasyaṃ, caṇḍikkaṃ dīghasoṇḍiyaṃ;

Ekassaddhānagamanaṃ paradārūpasevanaṃ;

Etaṃ brāhmaṇa sevassu, anatthaṃ te bhavissatī”ti.

Taṃ sutvā brāhmaṇo sādhukāramadāsi “sādhu sādhu, gaṇācariya, gaṇajeṭṭhaka, tumhe atthañca jānātha anatthañcā”ti . “Evaṃ kho, brāhmaṇa, atthānatthajānanako nāma mayā sadiso natthī”ti. Athassa satthā ajjhāsayaṃ upadhāretvā, “brāhmaṇa, kena kammena jīvasī”ti pucchi. “Jūtakammena, bho gotamā”ti. “Kiṃ pana te jayo hoti parājayo”ti . “Jayopi hoti parājayopī”ti vutte, “brāhmaṇa, appamattako esa, paraṃ jinantassa jayo nāma na seyyo. Yo pana kilesajayena attānaṃ jināti, tassa jayo seyyo. Na hi taṃ jayaṃ koci apajayaṃ kātuṃ sakkotī”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imā gāthā abhāsi –

104.

“Attā have jitaṃ seyyo, yā cāyaṃ itarā pajā;

Attadantassa posassa, niccaṃ saññatacārino.

105.

“Neva devo na gandhabbo, na māro saha brahmunā;

Jitaṃ apajitaṃ kayirā, tathārūpassa jantuno”ti.

Tattha haveti nipāto. Jitanti liṅgavipallāso, attano kilesajayena attā jito seyyoti attho. Yā cāyaṃ itarā pajāti yā panāyaṃ avasesā pajā jūtena vā dhanaharaṇena vā saṅgāmena vā balābhibhavena vā jitā bhaveyya, taṃ jinantena yaṃ jitaṃ, na taṃ seyyoti attho. Kasmā pana tadeva jitaṃ seyyo, idaṃ na seyyoti? Yasmā attadantassa…pe… tathārūpassa jantunoti.

[AI翻译] 这就是说：因为确实，那由于无烦恼而自我调伏的人，对于那自我调伏、身等恒常行于制御的人，对于这样通过身等制御而约束的有情，天神、干闼婆、魔罗或梵天，即使一起奋起，想着“我要把他已得的胜利变为未得的胜利，我要让通过道之修习已断除的烦恼再次生起”，即使努力、即使奋斗，也绝不可能做到，就像一个因财富等而被打败、变成敌对一方的人，再次战胜被对方征服的东西，从而使之变为未被征服的一样。

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Anatthapucchakabrāhmaṇavatthu catutthaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/8. Sahassavagga 千品 (Dhp 8, 100-115)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.5 Mātulabrāhmaṇavatthu 往生梵天 (Dhp 8.5, 106)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

106.

Māse māse sahassena, yo yajetha sataṃ samaṃ;

Ekañca bhāvitattānaṃ, muhuttamapi pūjaye;

Sāyeva pūjanā seyyo, yañce vassasataṃ hutaṃ.

☸---------------------------------------------------------------------

一〇六 即使有人月复一月，花费千金祭祀长达百年；也不如在片刻之间，供养一位自我修行圆满的人；这样的供养本身，就胜过了那百年的祭祀。

☸.....................................................................

往生梵天的方法

与其在一百年间每月进行成百上千的祭祀，不如在片刻之间供养一位修行的人，这样的供养，胜过一百年的祭祀。

舍利弗的叔叔是一位婆罗门，有一次，舍利弗问他，有没有做过任何的功德。他的叔叔回答说，他每个月供养裸体的苦行者，希望将来能往生梵天界。舍利弗告诉他说，他的老师们并不了解往生梵天界的方法。说完后，舍利弗就带领叔叔去见佛陀，并请求佛陀开示确实可以使人往生梵天界的佛法。

佛陀向舍利弗的叔叔说：“供养一汤匙的食物给真正的圣者，比你供养那些不值得供养的人要好得多。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

5. Sāriputtattherassa mātulabrāhmaṇavatthu

Māsemāseti imaṃ dhammadesanaṃ satthā veḷuvane viharanto sāriputtattherassa mātulabrāhmaṇaṃ ārabbha kathesi.

Thero kira tassa santikaṃ gantvā āha – “kiṃ nu kho, brāhmaṇa, kiñcideva kusalaṃ karosī”ti? “Karomi, bhante”ti. “Kiṃ karosī”ti? “Māse māse sahassapariccāgena dānaṃ dammī”ti. “Kassa desī”ti? “Nigaṇṭhānaṃ, bhante”ti. “Kiṃ patthayanto”ti? “Brahmalokaṃ, bhante”ti. “Kiṃ pana brahmalokassa ayaṃ maggo”ti? “Āma, bhante”ti. “Ko evamāhā”ti? “Āc<x_bin_984> me kathitaṃ, bhante”ti. “No tvaṃ brahmalokassa maggaṃ jānāsi, nāpi te ācariyā, satthāva eko jānāti, ehi, brāhmaṇa, brahmalokassa te maggaṃ kathāpessāmī”ti taṃ ādāya satthu santikaṃ netvā, “bhante, ayaṃ brāhmaṇo evamāhā”ti, “taṃ pavattiṃ ārocetvā sādhu vatassa brahmalokassa maggaṃ kathethā”ti. Satthā “evaṃ kira, brāhmaṇā”ti pucchitvā “āma, bho gotamā”ti vutte, “brāhmaṇa, tayā evaṃ dadamānena vassasataṃ dinnadānatopi muhuttamattaṃ pasannacittena mama sāvakassa olokanaṃ vā kaṭacchubhikkhāmattadānaṃ vā mahapphalataran”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

106.

“Māse māse sahassena, yo yajetha sataṃ samaṃ;

Ekañca bhāvitattānaṃ, muhuttamapi pūjaye;

Sāyeva pūjanā seyyo, yañce vassasataṃ hutan”ti.

Tattha sahassenāhi sahassapariccāgena. Yo yajetha sataṃ samanti yo vassasataṃ māse māse sahassaṃ pariccajanto lokiyamahājanassa dānaṃ dadeyya, ekañca bhāvitattānanti yo pana ekaṃ sīlādiguṇavisesena vaḍḍhitaattānaṃ heṭṭhimakoṭiyā sotāpannaṃ, uparimakoṭiyā khīṇāsavaṃ gharadvāraṃ sampattaṃ kaṭacchubhikkhādānavasena vā yāpanamattaāhāradānavasena vā thūlasāṭakadānamattena vā pūjeyya. Yaṃ itarena vassasataṃ hutaṃ. Tato sāyeva pūjanā seyyo. Seṭṭho uttamoti atthoti.

[AI翻译]

据说，长老（舍利弗）去到他（舅舅）那里，问道：“婆罗门，您有在做什么善事吗？”“我在做，尊者。”“做什么呢？”“我每个月都花费一千（钱）来布施。”“布施给谁呢？”“给裸形外道们（Nigaṇṭha），尊者。”“期望得到什么呢？”“梵天界，尊者。”“但这是通往梵天界的路吗？”“是的，尊者。”“谁这么说的？”“我的老师们告诉我的，尊者。”“你不知道通往梵天界的路，你的老师们也不知道，只有导师（佛陀）一人知道。来吧，婆罗门，我带你去听他说通往梵天界的路。”于是带他去到导师那里，说：“尊者，这位婆罗门如此说……”把事情禀告后，请求道：“请善为他解说通往梵天界的路吧。”导师问：“婆罗门，真是这样吗？”当他回答：“是的，哦，乔达摩”时，（导师）说：“婆罗门，你这样布施一百年所作的布施，还不如以清净心片刻地看望我的声闻弟子，或只布施一勺（钵）的食物，功德果报更大。”说完后，连接（故事与法义），说法时诵出此偈：

“即使有人月复一月，花费千金祭祀长达百年；也不如在片刻之间，供养一位自我修行圆满的人；这样的供养本身，就胜过了那百年的祭祀。”(106)

此中，“以千金”（sahassena）是指花费千金来布施（sahassapariccāgena）。“祭祀百年”（yo yajetha sataṃ samaṃ）是指：有人连续一百年，月复一月花费千金布施给世俗大众（lokiyamahājanassa dānaṃ dadeyya）。而“一个已修行者”（ekañca bhāvitattānaṃ）指的是：供养一位通过戒行等殊胜功德而令自身增进者（vaḍḍhitaattānaṃ），最低层次是初果须陀洹（sotāpannaṃ），最高层次是漏尽阿罗汉（khīṇāsavaṃ），当他来到家门口时（gharadvāraṃ sampattaṃ），哪怕只是供养一勺（kaṭacchu）的乞食（bhikkhā），或仅够维生的食物（yāpanamattaāhāra），或只是一件粗衣（thūlasāṭaka）。（胜过）“那（凡夫）百年的祭献”（yaṃ itarena vassasataṃ hutaṃ）。“那样的供养更殊胜”（Tato sāyeva pūjanā seyyo）。意思是“最好”、“最上”（Seṭṭho uttamo）。

Desanāvasāne so brāhmaṇo sotāpattiphalaṃ patto, aññepi bahū sotāpattiphalādīni pāpuṇiṃsūti.

[AI翻译]说法结束时，那位婆罗门证得了须陀洹果，其他许多人也证得了须陀洹果等（不同果位）。

Sāriputtattherassa mātulabrāhmaṇavatthu pañcamaṃ.

[AI翻译]舍利弗长老的舅舅婆罗门的故事第五则。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/8. Sahassavagga 千品 (Dhp 8, 100-115)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.6 Bhāgineyyavatthu 火祭无益 (Dhp 8.6, 107)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

107.

Yo ca vassasataṃ jantu, aggiṃ paricare vane;

Ekañca bhāvitattānaṃ, muhuttamapi pūjaye;

Sāyeva pūjanā seyyo, yañce vassasataṃ hutaṃ.

☸---------------------------------------------------------------------

一〇七 倘若有人在森林中，侍奉火祭长达百年，不如在片刻之间，供养一位自我修行圆满的人；这样的供养本身，就胜过了那百年的祭祀。

☸.....................................................................

火祭不究竟

在林中进行火祭一百年，不如在片刻之间供养一位修行的人，这样的供养，胜过一百年的火祭。(偈 107)

舍利弗的侄子是一位婆罗门。有一次，舍利弗问他，有没有做过任何的功德。他的侄子回答说，他每个月都在火祭中宰杀一只羊献祭，期望将来能往生梵天界。舍利弗告诉他说，他的老师们一直给他错误的教导，他的老师们根本不知道如何往生梵天界。

然后，舍利弗带领侄子去见佛陀，佛陀就教导他确实可以往生梵天界的佛法，并告诉他说：“哪怕只是片刻之间，顶礼真正的圣者也比进行一百年的火祭要好。”

“火祭”在当时的伊朗和印度相当流行。部分人认为火是神祇之一。有些人认为通过火祭，他们可以讨好神祇，从而得到赐福和保护。另外，动物献祭和在恒河中沐浴也很普遍。佛陀是当时唯一指出这些方法都是无益的宗教导师。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

6. Sāriputtattherassa bhāgineyyavatthu

Yoca vassasataṃ jantūti imaṃ dhammadesanaṃ satthā veḷuvane viharanto sāriputtattherassa bhāgineyyaṃ ārabbha kathesi.

Tampi hi thero upasaṅkamitvā āha – “kiṃ, brāhmaṇa, kusalaṃ karosī”ti? “Āma, bhante”ti. “Kiṃ karosī”ti? “Māse māse ekaṃ ekaṃ pasuṃ ghātetvā aggiṃ paricarāmī”ti. “Kimatthaṃ evaṃ karosī”ti? “Brahmalokamaggo kireso”ti. “Kenevaṃ kathitan”ti? “Ācariyehi me, bhante”ti. “Neva tvaṃ brahmalokassa maggaṃ jānāsi, nāpi te ācariyā, ehi, satthu santikaṃ gamissāmā”ti taṃ satthu santikaṃ netvā taṃ pavattiṃ ārocetvā “imassa, bhante, brahmalokassa maggaṃ kathethā”ti āha. Satthā “evaṃ kirā”ti pucchitvā “evaṃ, bho gotamā”ti vutte, “brāhmaṇa, vassasatampi evaṃ aggiṃ paricarantassa tava aggipāricariyā mama sāvakassa taṅkhaṇamattaṃ pūjampi na pāpuṇātī”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

107.

“Yo ca vassasataṃ jantu, aggiṃ paricare vane;

Ekañca bhāvitattānaṃ, muhuttamapi pūjaye;

Sāyeva pūjanā seyyo, yañce vassasataṃ hutan”ti.

Tattha jantūti sattādhivacanametaṃ. Aggiṃ paricare vaneti nippapañcabhāvapatthanāya vanaṃ pavisitvāpi tattha aggiṃ paricareyya. Sesaṃ purimasadisamevāti.

[AI翻译]

长老（舍利弗）也走近他（侄子），问道：“婆罗门，您在做什么善事吗？”“是的，尊者。”“做什么呢？”“我每个月宰杀一只牲畜，侍奉火（祭）。”“为什么这样做呢？”“据说这是通往梵天界的路。”“谁这样说的？”“我的老师们，尊者。”“你不知道通往梵天界的路，你的老师们也不知道。来吧，我们去导师那里。”于是带他去到导师那里，把事情禀告后说：“尊者，请为他解说通往梵天界的路吧。”导师问：“真是这样吗？”当他回答：“是的，哦，乔达摩”时，（导师）说：“婆罗门，你这样侍奉火一百年，你的事火（仪式），（其功德）甚至比不上（供养）我的声闻弟子那一刹那的供养。”说完后，连接（故事与法义），说法时诵出此偈：

“倘若有人在森林中，侍奉火祭长达百年，不如在片刻之间，供养一位自我修行圆满的人；这样的供养本身，就胜过了那百年的祭祀。”(107)

其中，“人”（jantu），这是指有情（satta）。“于林中事火”（Aggiṃ paricare vane）指即使是为了寻求远离俗世纷扰（nippapañca）的状态而进入森林，却仍在那里侍奉火（aggiṃ paricareyya）。其余部分与前文（偈颂106的注释）相同。

Desanāvasāne so brāhmaṇo sotāpattiphalaṃ pāpuṇi, aññepi bahū sotāpattiphalādīni pāpuṇiṃsūti.

[AI翻译]说法结束时，那位婆罗门证得了须陀洹果，其他许多人也证得了须陀洹果等（不同果位）。

Sāriputtattherassa bhāgineyyavatthu chaṭṭhaṃ.

[AI翻译]舍利弗长老的侄子（婆罗门）的故事第六则。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/8. Sahassavagga 千品 (Dhp 8, 100-115)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.7 Sahāyakabrāhmaṇavatthu 祭祀牺牲 (Dhp 8.7, 108)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

108.

Yaṃ kiñci yiṭṭhaṃ va hutaṃ va [yiṭṭhañca hutañca (ka.)] loke, saṃvaccharaṃ yajetha puññapekkho;

Sabbampi taṃ na catubhāgameti, abhivādanā ujjugatesu seyyo.

☸---------------------------------------------------------------------

一〇八 若有人在世间，为了求福一整年，供奉牺牲祭祀，他所有的功德，还不如礼敬正直者（阿罗汉）的四分之一。

☸.....................................................................

用动物祭祀的婆罗门

世间人为了追求功德，

在节庆时布施与供养，

所得到的功德，

不如礼敬圣者的四分之一。

有一次，舍利弗问一位婆罗门朋友，有没有做过任何功德，他的朋友回答说，他长久以来都提供大量的祭祀牺牲品，希望来生能往生到梵天界。

舍利弗告诉朋友，他的老师们一直教导他虚幻的希望，他的老师们根本不知道往生梵天的方法。舍利弗就引导他去见佛陀，请佛陀教他往生梵天的方法。

佛陀说：“婆罗门，即使只是片刻之间顶礼圣者，也比你一整年所供奉的大大小小的祭祀牺牲品要好得多。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

7. Sāriputtattherassa sahāyakabrāhmaṇavatthu

[AI翻译]

7. 舍利弗长老的朋友婆罗门的故事

Yaṃkiñci yiṭṭhaṃ vāti imaṃ dhammadesanaṃ satthā veḷuvane viharanto sāriputtattherassa sahāyakabrāhmaṇaṃ ārabbha kathesi.

[AI翻译]

“Yaṃ kiñci yiṭṭhaṃ va...”这句法句，是导师住在竹林精舍时，针对舍利弗长老的一位婆罗门朋友所说的。

Tampi hi thero upasaṅkamitvā “kiṃ, brāhmaṇa, kiñci kusalaṃ karosī”ti pucchi. “Āma, bhante”ti. “Kiṃ karosī”ti? “Yiṭṭhayāgaṃ yajāmī”ti. “Tadā kira taṃ yāgaṃ mahāpariccāgena yajan”ti. Ito paraṃ thero purimanayeneva pucchitvā taṃ satthu santikaṃ netvā taṃ pavattiṃ ārocetvā “imassa, bhante, brahmalokassa maggaṃ kathethā”ti āha. Satthā, “brāhmaṇa, evaṃ kirā”ti pucchitvā “evaṃ, bho gotamā”ti vutte, “brāhmaṇa, tayā saṃvaccharaṃ yiṭṭhayāgaṃ yajantena lokiyamahājanassa dinnadānaṃ pasannacittena mama sāvakānaṃ vandantānaṃ uppannakusalacetanāya catubhāgamattampi na agghatī”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

[AI翻译]

据说，长老（舍利弗）走近他，问道：“婆罗门，你在做什么善事吗？”“是的，尊者。”“做什么呢？”“我举行祭祀（yiṭṭhayāga）。”据说那时他正以巨大的花费举行那个祭祀。此后，长老用之前同样的方式询问后，带他到导师那里，报告了这件事，并说：“尊者，请为他开示通往梵天界的道路。”导师问：“婆罗门，是这样吗？”他回答：“是的，尊敬的乔达摩。”导师说：“婆罗门，你一年之中举行祭祀，布施给世间大众所获得的功德，甚至比不上以清净心礼敬我的声闻弟子时所生起的善心念的四分之一。”说完，联系上下文，开示法要，诵出这首偈：

108.

“Yaṃ kiñci yiṭṭhaṃ va hutaṃ va loke,

Saṃvaccharaṃ yajetha puññapekkho;

Sabbampi taṃ na catubhāgameti,

Abhivādanā ujjugatesu seyyo”ti.

[AI翻译]

“世间任何祭祀或供奉，

求福者纵然祭祀一整年；

这一切功德不及四分一，

礼敬正直者（圣者）最为胜。”

Tattha yaṃ kiñcīti anavasesapariyādānavacanametaṃ. Yiṭṭhanti yebhuyyena maṅgalakiriyādivasesu dinnadānaṃ. Hutanti abhisaṅkharitvā kataṃ pāhunadānañceva, kammañca phalañca saddahitvā katadānañca. Saṃvaccharaṃ yajethāti ekasaṃvaccharaṃ nirantarameva vuttappakāraṃ dānaṃ sakalacakkavāḷepi lokiyamahājanassa dadeyya. Puññapekkhoti puññaṃ icchanto. Ujjugatesūti heṭṭhimakoṭiyā sotāpannesu uparimakoṭiyā khīṇāsavesu. Idaṃ vuttaṃ hoti – “evarūpesu pasannacittena sarīraṃ onamitvā vandantassa kusalacetanāya yaṃ phalaṃ, tato catubhāgampi sabbaṃ taṃ dānaṃ na agghati, tasmā ujugatesu abhivādanameva seyyo”ti.

[AI翻译]

此中，“任何”（yaṃ kiñci）是表示毫无遗漏、完全包含的词语。“祭祀”（yiṭṭhaṃ）主要是指在吉祥仪式等场合所作的布施。“供奉”（hutaṃ）是指精心准备的待客布施，以及相信业与果报而作的布施。“祭祀一整年”（Saṃvaccharaṃ yajetha）是指连续一整年，将上述种类的布施给予整个轮转界中的世俗大众。“求福者”（Puññapekkho）是希求福德的人。“正直者”（ujjuggatesu）最低是指入流者（须陀洹），最高是指漏尽者（阿罗汉）。这里的意思是：“对于这样的人（圣者），以清净心，躬身礼敬，由此善心念所产生的果报，（前面所说的）所有那些布施（的功德）连其四分之一都比不上。因此，礼敬正直者最为殊胜。”

Desanāvasāne so brāhmaṇo sotāpattiphalaṃ patto, aññepi bahū sotāpattiphalādīni pāpuṇiṃsūti.

[AI翻译]

说法结束时，那位婆罗门证得了入流果（须陀洹果），其他许多人也证得了入流果等（不同的果位）。

Sāriputtattherassa sahāyakabrāhmaṇavatthu sattamaṃ.

[AI翻译]

舍利弗长老的朋友婆罗门的故事第七则。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2560.5.7 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/8. Sahassavagga 千品 (Dhp 8, 100-115)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.8 Āyuvaḍḍhanakumāravatthu 佛护童子 (Dhp 8.8, 109)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

109.

Abhivādanasīlissa, niccaṃ vuḍḍhāpacāyino [vaddhāpacāyino (sī. pī.)];

习惯恭敬礼拜，时常尊敬长辈；

Cattāro dhammā vaḍḍhanti, āyu vaṇṇo sukhaṃ balaṃ.

增长四种福祉：长寿、美貌、快乐与力量。

☸.....................................................................

佛陀保护男孩

经常礼敬年高德劭的人，四种福祉增长：

长寿、美貌、幸福和力量。 (偈 109)

从前，有两位隐士住在一起，共同修习苦行多年。后来，其中一位还俗，并且结了婚。当他的儿子出生后，他们夫妻俩便带着儿子去拜访仍在苦行的隐士。这位隐士看见他们时，对他们说：“愿你们长命百岁！”但却对男孩不说任何祝福的话。他们十分困惑，问隐士为何对孩子保持沉默。隐士告诉他们，这孩子只能再活七天，虽然他无法拯救孩子，但佛陀可能有办法。

他们就带着孩子去找佛陀。当两人向佛陀顶礼问讯时，佛陀也只说：“愿你们长命百岁！”而没有对他们的孩子说什么。佛陀知道男孩时日无多，为了防止孩子夭折，佛陀吩咐他们在家门前搭起帐篷，然后把孩子放在帐篷内的床上。佛陀也派遣几位比丘前去念诵“护经”（如《慈经》、《宝经》）七天。第七天，佛陀亲自来到帐篷，天神们也来了。这时候，一只恶魔也在门口等待机会要夺走男孩的生命，但众多天神不断前来，恶魔只好后退，让出位子给天神们，结果，它只能站在离男孩很远的地方。那天晚上，比丘们彻夜念诵护经，男孩也因此获救。第二天，男孩被人从床上抱起来向佛陀致敬，佛陀对男孩说：“愿你长寿！”有人问佛陀，这孩子能活多久，佛陀说一百二十岁。因此人们就称呼这孩子为亚育瓦达那（意思是长寿的孩子）。

男孩长大后，和他的朋友和信徒在国内到处参访。有一天，他们抵达祇树给孤独园时，园里的比丘们认出他来，比丘就问佛陀说：“有没有办法使众生长寿？”

佛陀回答：“尊敬、崇仰年长者以及智慧与德行兼备的人，可以让人得到长寿、美貌、幸福和力量。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

8. Āyuvaḍḍhanakumāravatthu

[AI翻译]

8. 长寿童子的故事

Abhivādanasīlissāti imaṃ dhammadesanaṃ satthā dīghalaṅghikaṃ nissāya araññakuṭiyaṃ viharanto dīghāyukumāraṃ ārabbha kathesi.

[AI翻译]

“Abhivādanasīlissa...”这句法句，是导师依靠长枪城（Dīghalaṅghika），住在森林茅舍时，针对长寿童子（Dīghāyukumāra）所说的。

Dīghalaṅghikanagaravāsino kira dve brāhmaṇā bāhirakapabbajjaṃ pabbajitvā aṭṭhacattālīsa vassāni tapacaraṇaṃ kariṃsu. Tesu eko “paveṇi me nassissati, vibbhamissāmī”ti cintetvā attanā kataṃ tapaṃ paresaṃ vikkiṇitvā gosatena ceva kahāpaṇasatena ca saddhiṃ bhariyaṃ labhitvā kuṭumbaṃ saṇṭhapesi. Athassa bhariyā puttaṃ vijāyi. Itaro panassa sahāyako pavāsaṃ gantvā punadeva taṃ nagaraṃ paccāgami. So tassa āgatabhāvaṃ sutvā puttadāraṃ ādāya sahāyakassa dassanatthāya agamāsi. Gantvā puttaṃ mātu hatthe datvā sayaṃ tāva vandi, mātāpi puttaṃ pitu hatthe datvā vandi. So “dīghāyukā hothā”ti āha, putte pana vandāpite tuṇhī ahosi. Atha naṃ “kasmā, bhante, amhehi vandite ‘dīghāyukā hothā’ti vatvā imassa vandanakāle kiñci na vadethā”ti āha. “Imasseko antarāyo atthi, brāhmaṇā”ti. “Kittakaṃ jīvissati, bhante”ti? “Sattāhaṃ, brāhmaṇā”ti. “Paṭibāhanakāraṇaṃ atthi, bhante”ti? “Nāhaṃ paṭibāhanakāraṇaṃ jānāmī”ti. “Ko pana jāneyya, bhante”ti? “Samaṇo gotamo jāneyya, tassa santikaṃ gantvā pucchāhī”ti. “Tattha gacchanto tapaparihānito bhāyāmī”ti. “Sace te puttasineho atthi, tapaparihāniṃ acintetvā tassa santikaṃ gantvā pucchāhī”ti.

[AI翻译]

据说，长枪城的两位婆罗门行外道出家，修习苦行四十八年。其中一位想到：“我的家族传承要断绝了，我要还俗。”于是将自己所修的苦行卖给别人，用一百头牛和一百钱币（kahāpaṇa）娶了妻子，建立了家庭。后来他的妻子生了一个儿子。而他的同伴（另一位苦行者）云游后又回到了那个城市。他（还俗者）听说同伴回来了，便带着妻儿去见同伴。到了之后，他把儿子交给母亲抱着，自己先顶礼。母亲也把儿子交给父亲抱着，自己顶礼。那位（苦行者）说：“愿你们长寿！”但当孩子被抱来顶礼时，他却沉默不语。于是他（还俗者）问：“尊者，为什么我们顶礼时您说‘愿你们长寿’，而这孩子顶礼时您却什么也不说呢？”“这孩子有一个障碍（危险），婆罗门。”“他能活多久，尊者？”“七天，婆罗门。”“有什么办法可以消除吗，尊者？”“我不知道消除的方法。”“那谁会知道呢，尊者？”“沙门乔达摩会知道，去他那里问吧。”“去那里我怕会损耗苦行。”“如果你疼爱儿子，就不要考虑苦行的损耗，去他那里问吧。”

So satthu santikaṃ gantvā sayaṃ tāva vandi. Satthā “dīghāyuko hohī”ti āha, pajāpatiyā vandanakālepi tassā tatheva vatvā puttassa vandāpanakāle tuṇhī ahosi. So purimanayeneva satthāraṃ pucchi, satthāpi tatheva byākāsi. So kira brāhmaṇo sabbaññutaññāṇaṃ apaṭivijjhitvāva attano mantaṃ sabbaññutaññāṇena saṃsandesi, paṭibāhanūpāyaṃ pana na jānāti. Brāhmaṇo satthāraṃ pucchi – “atthi pana, bhante, paṭibāhanūpāyo”ti? “Bhaveyya, brāhmaṇā”ti. “Kiṃ bhaveyyā”ti? “Sace tvaṃ attano gehadvāre maṇḍapaṃ kāretvā tassa majjhe pīṭhikaṃ kāretvā taṃ parikkhipanto aṭṭha vā soḷasa vā āsanāni paññāpetvā tesu mama sāvake nisīdāpetvā sattāhaṃ nirantaraṃ parittaṃ kātuṃ sakkuṇeyyāsi, evamassa antarāyo nasseyyā”ti. “Bho gotama, mayā maṇḍapādīni sakkā kātuṃ, tumhākaṃ pana sāvake kathaṃ lacchāmī”ti? “Tayā ettake kate ahaṃ mama sāvake pahiṇissāmī”ti. “Sādhu, bho gotamā”ti so attano gehadvāre sabbaṃ kiccaṃ niṭṭhāpetvā satthu santikaṃ agamāsi. Satthā bhikkhū pahiṇi, te gantvā tattha nisīdiṃsu, dārakampi pīṭhikāyaṃ nipajjāpesuṃ, bhikkhū sattarattindivaṃ nirantaraṃ parittaṃ bhaṇiṃsu, sattame divase sāyaṃ satthā āgacchi. Tasmiṃ āgate sabbacakkavāḷadevatā sannipatiṃsu. Eko pana avaruddhako nāma yakkho dvādasa saṃvaccharāni vessavaṇaṃ upaṭṭhahitvā tassa santikā varaṃ labhanto “ito sattame divase imaṃ dārakaṃ gaṇheyyāsī”ti labhi. Tasmā sopi āgantvā aṭṭhāsi.

[AI翻译]

他便去到导师那里，自己先顶礼。导师说：“愿你长寿！”当他妻子顶礼时，导师也对她说了同样的话，但当孩子被抱来顶礼时，导师却沉默不语。他用之前同样的方式问导师，导师也作了同样的回答。据说那位婆罗门虽然未证得一切知智，却用自己的咒语与一切知智相比对，但他并不知道消除障碍的方法。婆罗门问导师：“尊者，到底有没有消除的方法呢？”“可能有，婆罗门。”“是什么方法呢？”“如果你能在自家门口搭建一个帐篷，在中间设置一个坐台，围绕它摆设八个或十六个座位，请我的声闻弟子们坐在上面，连续七天不断地念诵护经（paritta），这样他的障碍就能消除。”“尊敬的乔达摩，我可以搭建帐篷等，但怎么能请到您的声闻弟子呢？”“你把这些准备好后，我会派我的声闻弟子去。”“好的，尊敬的乔达摩。”于是他在自家门口把一切事务都准备好，然后去见导师。导师派遣了比丘们。他们去了那里坐下，也让孩子躺在坐台上。比丘们连续七天七夜不断地念诵护经。第七天傍晚，导师来了。导师到来时，所有轮转界的天神都聚集来了。另外，有一个名叫阿瓦卢达卡（Avaruddhaka）的夜叉，曾侍奉毗沙门天王（Vessavaṇa）十二年，从他那里得到一个恩赐：“从今天起第七天，你可以取走这个孩子。”因此，它也前来站在那里。

Satthari pana tattha gate mahesakkhāsu devatāsu sannipatitāsu appesakkhā devatā osakkitvā osakkitvā okāsaṃ alabhamānā dvādasa yojanāni paṭikkamiṃsu. Avaruddhakopi tatheva paṭikkami, satthāpi sabbarattiṃ parittamakāsi. Sattāhe vītivatte avaruddhako dārakaṃ na labhi. Aṭṭhame pana divase aruṇe uggatamatte dārakaṃ ānetvā satthāraṃ vandāpesuṃ. Satthā “dīghāyuko hohī”ti āha. “Kīvaciraṃ pana, bho gotama, dārako ṭhassatī”ti? “Vīsavassasataṃ, brāhmaṇā”ti. Athassa “āyuvaḍḍhanakumāro”ti nāmaṃ kariṃsu. So vuddhimanvāya pañcahi upāsakasatehi parivuto vicari. Athekadivasaṃ dhammasabhāyaṃ bhikkhū kathaṃ samuṭṭhāpesuṃ “passathāvuso, āyuvaḍḍhanakumārena kira sattame divase maritabbaṃ abhavissa, so idāni vīsavassasataṭṭhāyī hutvā pañcahi upāsakasatehi parivuto vicarati, atthi maññe imesaṃ sattānaṃ āyuvaḍḍhanakāraṇan”ti. Satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte, “bhikkhave, na kevalaṃ āyuvaḍḍhanameva, ime pana sattā guṇavante vandantā abhivādentā catūhi kāraṇehi vaḍḍhanti, parissayato muccanti, yāvatāyukameva tiṭṭhantī”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

[AI翻译]

然而，当导师到达那里，大威德的天神们聚集时，小威德的天神们不断退后，找不到空间，退到了十二由旬之外。那个阿瓦卢达卡夜叉也同样退后。导师也整夜念诵护经。七天过后，阿瓦卢达卡没能得到那个孩子。到第八天黎明刚升起时，人们把孩子带来，让他顶礼导师。导师说：“愿你长寿！”（父亲问：）“尊敬的乔达摩，这孩子能活多久呢？”“一百二十岁，婆罗门。”于是他们给孩子取名为“长寿童子”（Āyuvaḍḍhanakumāra）。他长大后，有五百名优婆塞随从，四处游历。有一天，在法堂里，比丘们发起了讨论：“贤友们，看啊！据说长寿童子本来在第七天就该死了，现在他却活到了一百二十岁，还有五百名优婆塞随从。看来众生确实有增长寿命的方法啊。”导师前来，问道：“比丘们，你们现在聚在一起讨论什么呢？”得知是这件事后，导师说：“比丘们，不仅是增长寿命，这些众生通过顶礼、恭敬有德行的人，能因四种原因而增长（福报），能从危难中解脱，能够活到（应有的）寿终。”说完，联系上下文，开示法要，诵出这首偈：

109.

“Abhivādanasīlissa , niccaṃ vuḍḍhāpacāyino;

Cattāro dhammā vaḍḍhanti, āyu vaṇṇo sukhaṃ balan”ti.

[AI翻译]

“习惯礼敬者，恒常敬长辈；

四法得增长：寿、美、乐与力。”

Tattha abhivādanasīlissāti vandanasīlissa, abhiṇhaṃ vandanakiccapasutassāti attho. Vuḍḍhāpacāyinoti gihissa vā tadahupabbajite daharasāmaṇerepi, pabbajitassa vā pana pabbajjāya vā upasampadāya vā vuḍḍhatare guṇavuḍḍhe apacāyamānassa, abhivādanena vā niccaṃ pūjentassāti attho. Cattāro dhammā vaḍḍhantīti āyumhi vaḍḍhamāne yattakaṃ kālaṃ taṃ vaḍḍhati, tattakaṃ itarepi vaḍḍhantiyeva. Yena hi paññāsavassaāyusaṃvattanikaṃ kusalaṃ kataṃ, pañcavīsativassakāle cassa jīvitantarāyo uppajjeyya, so abhivādanasīlatāya paṭippassambhati, so yāvatāyukameva tiṭṭhati, vaṇṇādayopissa āyunāva saddhiṃ vaḍḍhanti. Ito uttaripi eseva nayo. Anantarāyena pavattassāyuno vaḍḍhanaṃ nāma natthi.

[AI翻译]

此中，“习惯礼敬者”（abhivādanasīlissa）意为有顶礼习惯者，即经常勤于顶礼行为者。“尊敬长辈者”（vuḍḍhāpacāyino）意为：对于在家人来说，尊敬哪怕是当天出家的年幼沙弥；对于出家人来说，尊敬在出家（pabbajjā）或具足戒（upasampadā）方面比自己年长者，或在德行上更高者，通过顶礼或（其他方式）恒常恭敬供养者。“四法增长”（Cattāro dhammā vaḍḍhanti）意为：当寿命增长时，只要寿命在增长，其余三者（美貌、快乐、力量）也同样增长。例如，某人造了能感得五十年寿命的善业，但在二十五岁时可能会遭遇导致生命中断的障碍，若他有礼敬的习惯，障碍就会平息，他就能活到（应有的）寿终。他的美貌等也随着寿命一起增长。以此类推。对于没有障碍而（自然）延续的寿命，则不存在（额外的）增长。

Desanāvasāne āyuvaḍḍhanakumāro pañcahi upāsakasatehi saddhiṃ sotāpattiphale patiṭṭhahi, aññepi bahū sotāpattiphalādīni pāpuṇiṃsūti.

[AI翻译]

说法结束时，长寿童子和五百名优婆塞一起证得了入流果，其他许多人也证得了入流果等（不同的果位）。

Āyuvaḍḍhanakumāravatthu aṭṭhamaṃ.

长寿童子的故事第八则终。

～《小部经典‧法句经‧千品‧Āyuvaḍḍhanakumāravatthu 长寿童子》(Dhp 8.8, 109)

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/8. Sahassavagga 千品 (Dhp 8, 100-115)”

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【经名】 8.9 Saṅkiccasāmaṇeravatthu 沙其卡沙弥的奇迹 (Dhp 8.9, 110)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

110.

Yo ca vassasataṃ jīve, dussīlo asamāhito;

Ekāhaṃ jīvitaṃ seyyo, sīlavantassa jhāyino.

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一一〇 若人活一百岁，毁坏戒律无禅定，不如只活一日，持守戒律修禅定。

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沙其卡沙弥的奇迹

若长命百岁，但毁坏戒律、放纵沉溺，

不如持守戒律、修习禅定一天。 (偈 110)

有一天，三十位比丘各自从佛陀那里得到禅修的题目后，到远离舍卫城的一个大村落去。这时候，茂密的森林中有一群强盗想要用活人去供养森林的守护灵，他们就到林子里的精舍去，命令比丘们交出一位比丘，作为祭祀的牺牲品。每一位比丘，不论年龄大小，都愿意牺牲自己。其中有一位小沙弥名叫沙其卡，他是受舍利弗指派前来的。虽然他年纪尚小，但由于累世以来积累了众多善业，他已经证得阿罗汉果。他透露说他的老师——舍利弗——预知这次行程会有危险，所以特意安排他陪同其他比丘一起来，而且他应该跟随强盗去。其他比丘听他这么一说，虽然很勉强，但他们对舍利弗深具信心，便同意由小沙弥随强盗去。

强盗的祭祀准备就绪后，强盗头目就高举着剑，朝着小沙弥重重砍下。小沙弥这时候正在禅定中，结果剑不仅没有砍伤小沙弥，反而弯曲变形了。头目就另外换了一把剑，再次砍下去，这次整柄剑向上弯曲，同样不能伤到小沙弥的一根汗毛。这两次的异常现象让强盗头目震惊不已，他放下剑，并且向小沙弥下跪，请求原谅。其他强盗全都惊讶不已，也一起认错。他们请求能够跟随小沙弥修行，小沙弥便答应了他们的请求。

小沙弥就在这些新（出家的）比丘的陪同下回到林子里的精舍去。其他比丘看见他回来都很高兴，也松了口气。大家就回到祇树给孤独园向他们的老师舍利弗礼敬。之后，他们去见佛陀。佛陀告诫他们：“比丘们！即使长命百岁，但犯下抢劫、偷盗或种种罪行，这样的生命就毫无意义；德行具足地活一天，比污秽的百年岁月更有价值。”

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【Dhammapada-aṭṭhakathā 法句经义注】

9. Saṃkiccasāmaṇeravatthu

[AI翻译]

9. 沙其卡沙弥的故事

Yoca vassasataṃ jīveti imaṃ dhammadesanaṃ satthā jetavane viharanto saṃkiccasāmaṇeraṃ ārabbha kathesi.

[AI翻译]

“Yo ca vassasataṃ jīve...”这句法句，是导师住在祇园精舍时，针对僧吉吒（Saṃkicca）沙弥所说的。

Sāvatthiyaṃ kira tiṃsamattā kulaputtā satthu dhammakathaṃ sutvā sāsane uraṃ datvā pabbajiṃsu. Te upasampadāya pañcavassā hutvā satthāraṃ upasaṅkamitvā ganthadhuraṃ vipassanādhuranti dve dhurānīti sutvā “mayaṃ mahallakakāle pabbajitā”ti ganthadhure ussāhaṃ akatvā vipassanādhuraṃ pūretukāmā yāva arahattā kammaṭṭhānaṃ kathāpetvā, “bhante, ekaṃ araññāyatanaṃ gamissāmā”ti satthāraṃ āpucchiṃsu. Satthā “kataraṃ ṭhānaṃ gamissathā”ti pucchitvā “asukaṃ nāmā”ti vutte “tattha tesaṃ ekaṃ vighāsādaṃ nissāya bhayaṃ uppajjissati, tañca pana saṃkiccasāmaṇere gate vūpasamissati, atha nesaṃ pabbajitakiccaṃ pāripūriṃ gamissatī”ti aññāsi.

[AI翻译]

据说在舍卫城，大约有三十位善家子弟听闻了导师的说法后，决心献身于教法而出家。他们受具足戒五年后，去见导师，听闻有两种责任：学习经教（ganthadhura）和修习观禅（vipassanādhura）。他们心想：“我们是在年纪较大时出家的”，于是不想努力于学习经教，而希望圆满观禅的责任。他们请求导师开示直至证得阿罗汉果的禅修主题（kammaṭṭhāna），然后向导师告假说：“尊者，我们要去一个森林僻静处。”导师问：“你们要去哪个地方？”得知是某某地方后，导师知道：“在那里，他们会因为一个吃残食者（vighāsāda）而遭遇危险，但只要僧吉吒沙弥去了，危险就会平息，然后他们的出家目标就能圆满完成。”

Saṃkiccasāmaṇero nāma sāriputtattherassa sāmaṇero sattavassiko jātiyā. Tassa kira mātā sāvatthiyaṃ aḍḍhakulassa dhītā. Sā tasmiṃ kucchigate ekena byādhinā taṅkhaṇaññeva kālamakāsi. Tassā jhāpiyamānāya ṭhapetvā gabbhamaṃsaṃ sesaṃ jhāyi. Athassā gabbhamaṃsaṃ citakato otāretvā dvīsu tīsu ṭhānesu sūlehi vijjhiṃsu. Sūlakoṭi dārakassa akkhikoṭiṃ pahari. Evaṃ gabbhamaṃsaṃ vijjhitvā aṅgārarāsimhi khipitvā aṅgāreheva paṭicchādetvā pakkamiṃsu. Gabbhamaṃsaṃ jhāyi, aṅgāramatthake pana suvaṇṇabimbasadiso dārako padumagabbhe nipanno viya ahosi. Pacchimabhavikassa sattassa hi sinerunā otthariyamānassapi arahattaṃ appatvā jīvitakkhayo nāma natthi. Punadivase “citakaṃ nibbāpessāmā”ti āgatā tathānipannaṃ dārakaṃ disvā acchariyabbhutacittajātā “kathañhi nāma ettakesu dārūsu khīyamānesu sakalasarīre jhāpiyamāne dārako na jhāyi, kiṃ nu kho bhavissatī”ti dārakaṃ ādāya antogāmaṃ gantvā nemittake pucchiṃsu. Nemittakā “sace ayaṃ dārako agāraṃ ajjhāvassissati, yāva sattamā kulaparivaṭṭā ñātakā duggatā bhavissanti? Sace pabbajissati, pañcahi samaṇasatehi parivuto vicarissatī”ti āhaṃsu. Tassa saṅkunā akkhikoṭiyā bhinnattā saṃkiccanti nāmaṃ kariṃsu. So aparena samayena saṃkiccoti paññāyi. Atha naṃ ñātakā “hotu, vaḍḍhitakāle amhākaṃ ayyassa sāriputtassa santike pabbājessāmā”ti posiṃsu. So sattavassikakāle “tava mātukucchiyaṃ vasanakāle mātā te kālamakāsi, tassā sarīre jhāpiyamānepi tvaṃ na jhāyī”ti kumārakānaṃ kathaṃ sutvā “ahaṃ kira evarūpā bhayā mutto, kiṃ me gharāvāsena, pabbajissāmī”ti ñātakānaṃ ārocesi. Te “sādhu, tātā”ti sāriputtattherassa santikaṃ netvā, “bhante, imaṃ pabbājethā”ti adaṃsu. Thero tacapañcakakammaṭṭhānaṃ datvā pabbājesi. So khuraggeyeva saha paṭisambhidāhi arahattaṃ pāpuṇi. Ayaṃ saṃkiccasāmaṇero nāma.

[AI翻译]

名叫僧吉吒(Saṅkicca)的沙弥是舍利弗长老的弟子，出生时年仅七岁。据说他的母亲是舍卫城一个富裕家庭的女儿。当她怀着他的时候，因病突然去世了。在她被火化时，除了腹中的胎儿肉块，其余部分都烧毁了。然后，人们从火葬堆上取下那个胎儿肉块，用尖木在两三个地方刺穿它。尖木的末端刺中了男孩的眼角。就这样刺穿胎儿肉块后，他们把它扔到炭火堆上，用炭火覆盖后离开了。胎儿肉块被烧焦了，但在炭火顶上，那个男孩像金像一样，如同躺在莲花胎中。对于处于最后一生（即将证果）的有情来说，即使被须弥山压住，只要未证得阿罗汉果，生命就不会终结。第二天，人们来“熄灭火葬堆”，看到像那样躺着的男孩，生起了惊奇稀有之心，想：“这么多木柴烧尽，整个身体都被火化了，这孩子怎么没被烧毁呢？这到底是怎么回事？”他们抱起孩子带进村子，去问占相师。占相师们说：“如果这个孩子在家生活，那么直到第七代，亲属都会贫困。如果他出家，他将会有五百名沙门随从。”因为他的眼角被（火钳/尖木，原文saṅku可指钳子或木桩）刺破，所以给他取名叫“僧吉吒”（Saṅkicca，意为钳子/标记）。后来他以僧吉吒的名字为人所知。他的亲属们想：“好吧，等他长大了，我们就让他在我们的尊者舍利弗那里出家。”于是抚养他。当他七岁时，听到其他孩子谈论：“你还在母亲肚子里的时候，你母亲就去世了。她的身体被火化时，你却没有被烧毁。”他想：“我竟然从如此可怕的危险中解脱出来，我还留恋家庭生活做什么？我要出家！”他告诉了亲属。他们说：“好，孩子。”就把他带到舍利弗长老那里，说：“尊者，请让他出家吧。”长老给了他五种身体部分（发毛爪齿皮）的禅修主题，为他剃度。他在剃刀刚落下时，就证得了阿罗汉果，并具足四无碍解。这就是名叫僧吉吒的沙弥。

Satthā “etasmiṃ gate taṃ bhayaṃ vūpasamissati, atha nesaṃ pabbajitakiccaṃ pāripūriṃ gamissatī”ti ñatvā, “bhikkhave, tumhākaṃ jeṭṭhabhātikaṃ sāriputtattheraṃ oloketvā gacchathā”ti āha. Te “sādhū”ti vatvā therassa santikaṃ gantvā “kiṃ, āvuso”ti vutte mayaṃ satthu santike kammaṭṭhānaṃ gahetvā araññaṃ pavisitukāmā hutvā āpucchimhā, atha no satthā evamāha – “tumhākaṃ jeṭṭhabhātikaṃ oloketvā gacchathā”ti? “Tenamhā idhāgatā”ti. Thero “satthārā ime ekaṃ kāraṇaṃ disvā idha pahitā bhavissanti, kiṃ nu kho etan”ti āvajjento tamatthaṃ ñatvā āha – “atthi pana vo, āvuso, sāmaṇero”ti? “Natthi, āvuso”ti. “Sace natthi, imaṃ saṃkiccasāmaṇeraṃ gahetvā gacchathā”ti. “Alaṃ, āvuso, sāmaṇeraṃ nissāya no palibodho bhavissati, kiṃ araññe vasantānaṃ sāmaṇerenā”ti? “Nāvuso , imaṃ nissāya tumhākaṃ palibodho, apica kho pana tumhe nissāya imassa palibodho bhavissati. Satthāpi tumhe mama santikaṃ pahiṇanto tumhehi saddhiṃ sāmaṇerassa pahiṇanaṃ paccāsīsanto pahiṇi, imaṃ gahetvā gacchathā”ti. Te “sādhū”ti adhivāsetvā sāmaṇerena saddhiṃ ekatiṃsa janā theraṃ apaloketvā vihārā nikkhamma cārikaṃ carantā vīsayojanasatamatthake ekaṃ sahassakulaṃ gāmaṃ pāpuṇiṃsu.

[AI翻译]

世尊知道“他去了之后，那个危险就会平息，然后他们的出家目标就能圆满完成”，于是说：“比丘们，你们去见你们的大师兄舍利弗长老后再走。”他们说：“好的。”便到长老那里去。长老问：“贤友们，有什么事吗？”他们回答：“我们从世尊那里领受了禅修主题，想要进入森林，去向世尊告假。世尊对我们说：‘去见你们的大师兄后再走。’所以我们就来这里了。”长老心想：“世尊一定是看到了某种原因才派他们来这里的，那是什么呢？”他运用神通观察，知道了那件事，便问：“贤友们，你们有沙弥吗？”“没有，贤友。”“如果没有，就带上这个僧吉吒沙弥一起去吧。”“不必了，贤友，带着沙弥对我们来说会是个累赘。在森林里住着，要沙弥做什么呢？”“不，贤友，他不会成为你们的累赘，反而是你们可能会成为他的累赘。世尊派你们来我这里时，也是希望我能派沙弥和你们一起去。带上他去吧。”他们说：“好的。”同意了，于是三十一人和沙弥一起，告别长老，离开寺院，开始游行。走了大约一百二十由旬后，他们到达了一个有一千户人家的大村庄。

Manussā te disvā pasannacittā sakkaccaṃ parivisitvā, “bhante, kattha gamissathā”ti pucchitvā “yathāphāsukaṭṭhānaṃ, āvuso”ti vutte pādamūle nipajjitvā “mayaṃ, bhante, ayyesu imaṃ ṭhānaṃ nissāya antovassaṃ vasantesu pañcasīlaṃ samādāya uposathakammaṃ karissāmā”ti yāciṃsu. Therā adhivāsesuṃ. Atha nesaṃ manussā rattiṭṭhānadivāṭṭhānacaṅkamanapaṇṇasālāyo saṃvidahitvā “ajja mayaṃ, sve mayan”ti ussāhappattā upaṭṭhānamakaṃsu. Therā vassūpanāyikadivase katikavattaṃ kariṃsu, “āvuso, amhehi dharamānakabuddhassa santike kammaṭṭhānaṃ gahitaṃ, na kho pana sakkā aññatra paṭipattisampadāya buddhe ārādhetuṃ, amhākañca apāyadvārāni vivaṭāneva, tasmā aññatra pāto bhikkhācāravelaṃ, sāyaṃ therūpaṭṭhānavelañca sesakāle dve ekaṭṭhāne na bhavissāma, yassa aphāsukaṃ bhavissati, tena ghaṇḍiyā pahaṭāya tassa santikaṃ gantvā bhesajjaṃ karissāma, ito aññasmiṃ rattibhāge vā divasabhāge vā appamattā kammaṭṭhānamanuyuñjissāmā”ti.

[AI翻译]

村民们看到他们，心生欢喜，恭敬地招待他们，问道：“尊者们，你们要去哪里？”长老们回答：“贤友们，去一个舒适的地方。”村民们顶礼足下，恳求道：“尊者们，我们希望尊者们能依靠这个地方度过雨安居，我们愿意受持五戒，行持布萨。”长老们同意了。于是村民们为他们准备了夜住处、日住处、经行处和茅草屋，热情地轮流供养说：“今天我们供养，明天我们供养。”长老们在雨安居开始那天制定了规约：“贤友们，我们是在住世佛陀那里领受的禅修主题。除了通过实践的圆满，是无法取悦佛陀的。我们的恶趣之门（轮回之苦）是敞开的。因此，除了早上乞食的时间和傍晚侍奉长老的时间外，其余时间我们两人不能待在一个地方。如果谁感到不适，就敲响木槌（ghandi），我们就去他那里给他治病。除此之外，在夜晚或白天，我们都要精进不懈地修习禅修主题。”

Tesu evaṃ katikaṃ katvā viharantesu eko duggatapuriso dhītaraṃ upanissāya jīvanto tasmiṃ ṭhāne dubbhikkhe uppanne aparaṃ dhītaraṃ upanissāya jīvitukāmo maggaṃ paṭipajji. Therāpi gāme piṇḍāya caritvā vasanaṭṭhānaṃ āgacchantā antarāmagge ekissā nadiyā nhatvā vālukapuline nisīditvā bhattakiccaṃ kariṃsu. Tasmiṃ khaṇe so puriso taṃ ṭhānaṃ patvā ekamantaṃ aṭṭhāsi. Atha naṃ therā “kahaṃ gacchasī”ti pucchiṃsu. So tamatthaṃ ārocesi. Therā tasmiṃ kāruññaṃ uppādetvā, “upāsaka, ativiya chātosi, gaccha, paṇṇaṃ āhara, ekamekaṃ te bhattapiṇḍaṃ dassāmā”ti vatvā tena paṇṇe āhaṭe attanā attanā bhuñjananiyāmeneva sūpabyañjanehi sannahitvā ekamekaṃ piṇḍaṃ adaṃsu. Etadeva kira vattaṃ, yaṃ bhojanakāle āgatassa bhattaṃ dadamānena bhikkhunā aggabhattaṃ adatvā attanā bhuñjananiyāmeneva thokaṃ vā bahuṃ vā dātabbaṃ. Tasmā tepi tathā adaṃsu. So katabhattakicco there vanditvā pucchi – “kiṃ, bhante, ayyā, kenaci nimantitā”ti? “Natthi, upāsaka, nimantanaṃ, manussā devasikaṃ evarūpameva āhāraṃ dentī”ti. So cintesi – “mayaṃ niccakālaṃ uṭṭhāya samuṭṭhāya kammaṃ karontāpi evarūpaṃ āhāraṃ laddhuṃ na sakkoma, kiṃ me aññattha gatena, imesaṃ santikeyeva jīvissāmī”ti. Atha ne āha – “ahaṃ vattapaṭivattaṃ katvā ayyānaṃ santike vasituṃ icchāmī”ti. “Sādhu, upāsakā”ti. So tehi saddhiṃ tesaṃ vasanaṭṭhānaṃ gantvā sādhukaṃ vattapaṭivattaṃ karonto bhikkhū ativiya ārādhetvā dvemāsaccayena dhītaraṃ daṭṭhukāmo hutvā “sace, ayye, āpucchissāmi, na maṃ vissajjissanti, anāpucchā gamissāmī”ti tesaṃ anācikkhitvāva nikkhami. Ettakameva kirassa oḷārikaṃ khalitaṃ ahosi, yaṃ bhikkhūnaṃ anārocetvā pakkāmi.

[AI翻译]

当他们这样约定并居住时，有一位贫穷的男子依靠女儿生活。那个地方发生了饥荒，他想依靠另一个女儿生活，便踏上了路途。长老们也在村里乞食后返回住处，在途中一条河边洗浴，坐在沙滩上用餐。就在那时，那个男子来到那个地方，站在一旁。长老们问他：“你要去哪里？”他说明了情况。长老们对他生起悲悯心，说：“优婆塞，你非常饿，去拿些叶子来，我们每人给你一份食物。”他拿来叶子后，长老们各自按照自己食用的方式，拌好汤和菜，每人给了他一份。（注释：这确实是戒律，即比丘在用餐时，若有人来了，给他食物时，不应给最好的那份，而应按照自己食用的方式，或多或少地给予。）因此他们也这样做了。他用完餐，顶礼长老们，问道：“尊者们，各位尊者是受到谁的邀请吗？”“没有，优婆塞，没有邀请，人们每天都给这样的食物。”他心想：“我们每天辛勤劳作，也得不到这样的食物。我去别处有什么用呢？我就在他们这里生活吧。”于是他对长老们说：“我愿意做些杂务，住在尊者们这里。”“好的，优婆塞。”于是他跟着他们到了他们的住处，认真地做着各种杂务，深得比丘们的欢心。过了两个月，他想去看望女儿，心想：“如果我去告假，他们不会放我走，我就不告而别吧。”他没有告诉比丘们就离开了。这大概是他唯一明显的过失，就是没有告知比丘们就离开了。

Tassa pana gamanamagge ekā aṭavī atthi. Tattha pañcasatānaṃ corānaṃ “yo imaṃ aṭaviṃ pavisati, taṃ māretvā tassa maṃsalohitena tuyhaṃ balikammaṃ karissāmā”ti devatāya āyācanaṃ katvā vasantānaṃ sattamo divaso hoti. Tasmā sattame divase corajeṭṭhako rukkhaṃ āruyha olokento taṃ āgacchantaṃ disvā corānaṃ saññamadāsi. Te tassa aṭavimajjhaṃ paviṭṭhabhāvaṃ ñatvā parikkhipitvā taṃ gaṇhitvā gāḷhabandhanaṃ katvā araṇisahitena aggiṃ nibbattetvā dārūni saṅkaḍḍhitvā mahantaṃ aggikkhandhaṃ katvā sūlāni tacchiṃsu. So tesaṃ taṃ kiriyaṃ disvā, “sāmi, imasmiṃ ṭhāne neva sūkarā, na migādayo dissanti, kiṃ kāraṇā idaṃ karothā”ti pucchi. “Taṃ māretvā tava maṃsalohitena devatāya balikammaṃ karissāmā”ti. So maraṇabhayatajjito bhikkhūnaṃ taṃ upakāraṃ acintetvā kevalaṃ attano jīvitameva rakkhamāno evamāha – “sāmi, ahaṃ vighāsādo, ucchiṭṭhabhattaṃ bhuñjitvā vaḍḍhito, vighāsādo nāma kāḷakaṇṇiko, ayyā pana yato tato nikkhamitvā pabbajitāpi khattiyāva, asukasmiṃ ṭhāne ekatiṃsa bhikkhū vasanti, te māretvā balikammaṃ karotha, ativiya vo devatā tussissatī”ti. Taṃ sutvā corā “bhaddakaṃ esa vadeti, kiṃ iminā kāḷakaṇṇinā, khattiye māretvā balikammaṃ karissāmā”ti cintetvā “ehi, nesaṃ vasanaṭṭhānaṃ dassehī”ti tameva maggadesakaṃ katvā taṃ ṭhānaṃ patvā vihāramajjhe bhikkhū adisvā “kahaṃ bhikkhū”ti naṃ pucchiṃsu. So dve māse vasitattā tesaṃ katikavattaṃ jānanto evamāha – “attano divāṭṭhānarattiṭṭhānesu nisinnā, etaṃ ghaṇḍiṃ paharatha, ghaṇḍisaddena sannipatissantī”ti. Corajeṭṭhako ghaṇḍiṃ pahari.

[AI翻译]

在他要走的路线上，有一片森林。在那里有五百名强盗，他们曾向一位（森林）神灵祈求：“凡是进入这片森林的人，我们就杀掉他，用他的血肉来祭祀您。”他们这样居住已经是第七天了。因此，在第七天，强盗头目爬上一棵树瞭望，看到那个人走来，便给强盗们发信号。他们知道他已进入森林深处，便包围并抓住了他，将他紧紧捆绑起来。然后用钻木取火的方式生起火，堆积木柴，燃起一大堆火，并削尖了木桩。那人看到他们的行为，问道：“主人，这里既看不到野猪，也看不到鹿等动物，你们为什么要这样做？”“我们要杀了你，用你的血肉祭祀神灵。”他被死亡的恐惧所慑，不再考虑比丘们对他的恩惠，只想保全自己的性命，便这样说：“主人，我是吃残食剩饭长大的（vighāsāda），吃剩饭的人是带来厄运的。而那些尊者们，虽然是从各地来出家的，但他们原是刹帝利种姓。在某某地方住着三十一位比丘，你们去杀了他们来祭祀吧，你们的神灵一定会非常高兴的。”强盗们听了，想：“他说得有道理。这个带来厄运的人有什么用？我们去杀刹帝利来祭祀吧。”于是他们说：“来，给我们指出去他们住处的路。”便让他带路，到了那个地方。他们在寺院中间没看到比丘，就问他：“比丘们在哪里？”因为他住了两个月，知道他们的规约，便说：“他们在各自的日住处和夜住处坐禅。敲响那个木槌（ghandi），听到槌声他们就会聚集起来。”强盗头目敲响了木槌。

Bhikkhū ghaṇḍisaddaṃ sutvā “akāle ghaṇḍi pahaṭā, kassaci aphāsukaṃ bhavissatī”ti āgantvā vihāramajjhe paṭipāṭiyā paññattesu pāsāṇaphalakesu nisīdiṃsu. Saṅghatthero core oloketvā pucchi – “upāsakā kenāyaṃ ghaṇḍi pahaṭā”ti? Corajeṭṭhako āha – “mayā, bhante”ti. “Kiṃ kāraṇā”ti? “Amhehi aṭavidevatāya āyācitaṃ atthi, tassā balikammakaraṇatthāya ekaṃ bhikkhuṃ gahetvā gamissāmā”ti. Taṃ sutvā mahāthero bhikkhū āha – “āvuso, bhātikānaṃ uppannakiccaṃ nāma jeṭṭhabhātikena nittharitabbaṃ, ahaṃ attano jīvitaṃ tumhākaṃ pariccajitvā imehi saddhiṃ gamissāmi, mā sabbesaṃ antarāyo hotu, appamattā samaṇadhammaṃ karothā”ti. Anuthero āha – “bhante, jeṭṭhabhātu kiccaṃ nāma kaniṭṭhassa bhāro, ahaṃ gamissāmi, tumhe appamattā hothā”ti. Iminā upāyena “ahameva ahamevā”ti vatvā paṭipāṭiyā tiṃsapi janā uṭṭhahiṃsu, evaṃ te neva ekissā mātuyā puttā, na ekassa pituno, nāpi vītarāgā, atha ca pana avasesānaṃ atthāya paṭipāṭiyā jīvitaṃ pariccajiṃsu. Tesu ekopi “tvaṃ yāhī”ti vattuṃ samattho nāma nāhosi.

[AI翻译]

比丘们听到木槌声，想：“不是时候敲槌，一定是有人不舒服了。”便前来，按次序坐在寺院中央铺设的石板上。僧团的长老看到强盗们，问道：“优婆塞们，这槌是谁敲的？”强盗头目说：“是我，尊者。”“为什么？”“我们向森林神灵许了愿，要抓一位比丘去为她举行祭祀。”听到这话，大长老对比丘们说：“贤友们，同伴们遇到的事情，理应由大师兄来承担。我愿为你们舍弃我的生命，跟他们去。愿大家不要遭遇危难，请精进修习沙门的正法。”次座长老说：“尊者，大师兄的事情，是师弟的责任。我去吧，请您们精进不懈。”就这样，“我去，我去”，按次序，三十人都站了起来。他们并非同一母亲的儿子，也非同一父亲所生，也并非无欲（阿罗汉），然而，为了其余的人，他们依次舍弃生命。他们中没有一个人能说出“你去吧”这样的话。

Saṃkiccasāmaṇero tesaṃ kathaṃ sutvā, “bhante, tumhe tiṭṭhatha , ahaṃ tumhākaṃ jīvitaṃ pariccajitvā gamissāmī”ti āha. Te āhaṃsu – “āvuso, mayaṃ sabbe ekato māriyamānāpi taṃ ekakaṃ na vissajjessāmā”ti. “Kiṃ kāraṇā, bhante”ti? “‘Āvuso, tvaṃ dhammasenāpatisāriputtattherassa sāmaṇero, sace taṃ vissajjessāma, sāmaṇeraṃ me ādāya gantvā corānaṃ niyyādiṃsū’ti thero no garahissati, taṃ nindaṃ nittharituṃ na sakkhissāma, tena taṃ na vissajjessāmā”ti. “Bhante, sammāsambuddho tumhe mama upajjhāyassa santikaṃ pahiṇantopi, mama upajjhāyo maṃ tumhehi saddhiṃ pahiṇantopi idameva kāraṇaṃ disvā pahiṇi, tiṭṭhatha tumhe, ahameva gamissāmī”ti so tiṃsa bhikkhū vanditvā “sace, bhante, me doso atthi, khamathā”ti vatvā nikkhami. Tadā bhikkhūnaṃ mahāsaṃvego uppajji, akkhīni assupuṇṇāni hadayamaṃsaṃ pavedhi. Mahāthero core āha – “upāsakā ayaṃ daharako tumhe aggiṃ karonte, sūlāni tacchante, paṇṇāni attharante disvā bhāyissati, imaṃ ekamante ṭhapetvā tāni kiccāni kareyyāthā”ti. Corā sāmaṇeraṃ ādāya gantvā ekamante ṭhapetvā sabbakiccāni kariṃsu.

[AI翻译]

僧吉吒沙弥听到他们的谈话，说：“尊者们，请你们留下，我愿为你们舍弃生命而去。”他们说：“贤友，即使我们所有人一起被杀，也不会舍弃你一个人。”“为什么呢，尊者？”“贤友，你是法将舍利弗长老的沙弥。如果我们舍弃了你，长老会责备我们：‘他们带着我的沙弥去，把他交给了强盗。’我们将无法承受那样的指责。因此我们不会舍弃你。”“尊者们，正等正觉的佛陀派你们到我师父那里去，我师父派我和你们一起来，正是预见了这个原因才派我来的。请你们留下，我一个人去。”他顶礼三十位比丘，说：“尊者们，如果我有任何过失，请原谅。”然后走了出去。那时，比丘们生起了极大的悲伤，泪水充满了眼眶，心肉颤抖。大长老对强盗们说：“优婆塞们，这个年幼的孩子看到你们生火、削木桩、铺设树叶，会害怕的。请把他带到一边，再做那些事情吧。”强盗们把沙弥带走，安置在一边，然后做完了所有准备工作。

Kiccapariyosāne corajeṭṭhako asiṃ abbāhitvā sāmaṇeraṃ upasaṅkami. Sāmaṇero nisīdamāno jhānaṃ samāpajjitvāva nisīdi. Corajeṭṭhako asiṃ parivattetvā sāmaṇerassa khandhe pātesi, asi namitvā dhārāya dhāraṃ pahari, so “na sammā paharin”ti maññamāno puna taṃ ujukaṃ katvā pahari. Asi tālapaṇṇaṃ viya veṭhayamāno tharumūlaṃ agamāsi. Sāmaṇerañhi tasmiṃ kāle sinerunā avattharantopi māretuṃ samattho nāma natthi, pageva asinā. Taṃ pāṭihāriyaṃ disvā corajeṭṭhako cintesi – “pubbe me asi silāthambhaṃ vā khadirakhāṇuṃ vā kaḷīraṃ viya chindati, idāni ekavāraṃ nami, ekavāraṃ tālapattaveṭhako viya jāto. Ayaṃ nāma asi acetanā hutvāpi imassa guṇaṃ jānāti, ahaṃ sacetanopi na jānāmī”ti. So asiṃ bhūmiyaṃ khipitvā tassa pādamūle urena nipajjitvā, “bhante, mayaṃ dhanakāraṇā aṭaviṃ paviṭṭhāmhā, amhe dūratova disvā sahassamattāpi manussā pavedhanti, dve tisso kathā kathetuṃ na sakkonti. Tava pana santāsamattampi natthi, ukkāmukhe suvaṇṇaṃ viya supupphitakaṇikāraṃ viya ca te mukhaṃ virocati, kiṃ nu kho kāraṇan”ti pucchanto imaṃ gāthamāha –

“Tassa te natthi bhītattaṃ, bhiyyo vaṇṇo pasīdati;

Kasmā na paridevesi, evarūpe mahabbhaye”ti. (theragā. 706);

[AI翻译]

准备工作结束后，强盗头目拔出剑，走向沙弥。沙弥在坐下时，就已经进入了禅定。强盗头目挥剑砍向沙弥的脖颈。剑弯曲了，剑刃碰到了剑刃（意指剑身弯曲对折）。他以为“没砍准”，便重新把剑弄直再次砍去。剑像棕榈叶一样卷曲起来，一直卷到了剑柄处。要知道，在那时，即使是用须弥山去压僧吉吒沙弥，也没有谁能够杀死他，更何况是用剑呢。看到这个奇迹，强盗头目心想：“以前我的剑砍石柱或硬木桩，就像砍芦苇一样。现在一次弯曲，一次像棕榈叶卷一样。这把无情的剑尚且知道他的功德，我这个有情识的人却不知道！”他把剑扔在地上，五体投地伏在沙弥脚下，说：“尊者，我们是为了财物进入森林的。即使是上千人，远远看到我们都会发抖，连两三句话都说不出来。而您却丝毫没有恐惧，您的面容像放在火炉口的黄金，像盛开的翅果花（Kaṇikāra）一样容光焕发。这到底是什么原因呢？”他这样问着，诵出了这首偈：

“汝心无所惧，容色更焕发；

处此大怖畏，何故不悲泣？”（长老偈706）

Sāmaṇero jhānā vuṭṭhāya tassa dhammaṃ desento, “āvuso gāmaṇi, khīṇāsavassa attabhāvo nāma sīse ṭhapitabhāro viya hoti, so tasmiṃ bhijjante vā nassante vā tussateva, na bhāyatī”ti vatvā imā gāthā abhāsi –

“Natthi cetasikaṃ dukkhaṃ, anapekkhassa gāmaṇi;

Atikkantā bhayā sabbe, khīṇasaṃyojanassa ve.

“Khīṇāya bhavanettiyā, diṭṭhe dhamme yathātathe;

Na bhayaṃ maraṇe hoti, bhāranikkhepane yathā”ti. (theragā. 707-708);

[AI翻译]

沙弥从禅定中出定，对他开示法要，说道：“喂，首领（Gāmaṇi，这里指强盗头目），对于漏尽者（Khīṇāsava，阿罗汉）来说，这个身体就像是放在头上的重担。当它毁坏或消失时，他只会感到欣慰，而不会恐惧。”接着诵出这些偈颂：

“于无顾虑者，无有心意苦，

一切怖已度，诸结已尽故。

“生死网已尽，如实见此法，

死时无所惧，犹如释重负。”（长老偈 707-708）

So tassa kathaṃ sutvā pañca corasatāni oloketvā āha – “tumhe kiṃ karissathā”ti? “Tumhe pana, sāmī”ti. “Mama tāva, bho, ‘evarūpaṃ pāṭihāriyaṃ disvā agāramajjhe kammaṃ natthi, ayyassa santike pabbajissāmī’ti. Mayampi tatheva karissāmā”ti. “Sādhu, tātā”ti tato pañcasatāpi corā sāmaṇeraṃ vanditvā pabbajjaṃ yāciṃsu .

[AI翻译]

他听了沙弥的话，看着五百名强盗说：“你们打算怎么办？”“那您呢，主人？”“诸位，对我来说，看到如此奇迹，在家已无事可做，我要在尊者这里出家。”“我们也同样要做。”“好，孩子们。”于是五百名强盗都顶礼沙弥，请求出家。

So tesaṃ asidhārāhi eva kese ceva vatthadasā ca chinditvā tambamattikāya rajitvā tāni kāsāyāni acchādāpetvā dasasu sīlesu patiṭṭhāpetvā te ādāya gacchanto cintesi – “sacāhaṃ there adisvāva gamissāmi, te samaṇadhammaṃ kātuṃ na sakkhissanti. Corānañhi maṃ gahetvā nikkhantakālato paṭṭhāya tesu ekopi assūni sandhāretuṃ nāsakkhi, ‘mārito nu kho sāmaṇero, no’ti cintentānaṃ kammaṭṭhānaṃ abhimukhaṃ na bhavissati, tasmā disvāva ne gamissāmī”ti. So pañcasatabhikkhuparivāro tattha gantvā attano dassanena paṭiladdhaassāsehi tehi “kiṃ, sappurisa, saṃkicca, laddhaṃ te jīvitan”ti vutte, “āma, bhante, ime maṃ māretukāmā hutvā māretuṃ asakkontā mama guṇe pasīditvā dhammaṃ sutvā pabbajitā, ahaṃ ‘tumhe disvāva gamissāmī’ti āgato, appamattā samaṇadhammaṃ karotha, ahaṃ satthu santikaṃ gamissāmī”ti te bhikkhū vanditvā itare ādāya upajjhāyassa santikaṃ gantvā “kiṃ saṃkicca, antevāsikā te laddhā”ti vutte, “āma, bhante”ti taṃ pavattiṃ ārocesi. Therena “gaccha saṃkicca, satthāraṃ passāhī”ti vutte, “sādhū”ti theraṃ vanditvā te ādāya satthu santikaṃ gantvā satthārāpi “kiṃ saṃkicca, antevāsikā te laddhā”ti vutte, “āma, bhante”ti taṃ pavattiṃ ārocesi. Satthā “evaṃ kira, bhikkhave”ti pucchitvā, “āma, bhante”ti vutte, “bhikkhave, tumhākaṃ corakammaṃ katvā dussīle patiṭṭhāya vassasataṃ jīvanato idāni sīle patiṭṭhāya ekadivasampi jīvitaṃ seyyo”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

[AI翻译]

沙弥用他们的剑刃削去了他们的头发和衣角，用红土（或铜色土）染了那些布片作为袈裟给他们穿上，让他们安住于十戒中。他带着他们走时心想：“如果我不去见长老们就走，他们将无法修习沙门法。从强盗们把我带走那一刻起，他们中没有一人能止住眼泪。他们会一直想着‘沙弥到底被杀了没有？’禅修就无法专注。所以，我必须去见过他们再走。”他带着五百名比丘到了那里。那些比丘见到他后才放下心来，问道：“怎么了，善男子僧吉吒，你保住性命了吗？”“是的，尊者。这些人想杀我，但杀不了，他们对我的功德生起信心，听闻佛法后出家了。我想着‘见过你们再走’才来的。请精进修习沙门法，我要去见世尊了。”他顶礼那些比丘，带着其他人去见他的师父（舍利弗）。师父问：“僧吉吒，你收到弟子了吗？”“是的，尊者。”他报告了事情的经过。长老说：“去吧，僧吉吒，去见世尊。”“好的。”他顶礼长老，带着那些人去见世尊。世尊也问：“僧吉吒，你收到弟子了吗？”“是的，尊者。”他报告了事情的经过。世尊问（那些新比丘）：“比丘们，是这样吗？”他们回答：“是的，尊者。”世尊说：“比丘们，你们过去做强盗，安住于恶戒中活一百年，不如现在安住于戒律中活一天更好。”他联系上下文，开示法要，诵出这首偈：

110.

“Yo ca vassasataṃ jīve, dussīlo asamāhito;

Ekāhaṃ jīvitaṃ seyyo, sīlavantassa jhāyino”ti.

[AI翻译]

“若人活一百岁，毁坏戒律无禅定；

不如只活一日，持守戒律修禅定。”

Tattha dussīloti nissīlo. Sīlavantassāti dussīlassa vassasataṃ jīvanato sīlavantassa dvīhi jhānehi jhāyino ekadivasampi ekamuhuttampi jīvitaṃ seyyo, uttamanti attho.

[AI翻译]

此中，“恶戒者”（dussīlo）意为无戒行者。“具戒者”（Sīlavantassa）意为：相比于恶戒者活一百年，具足戒行、修习两种禅那（止禅与观禅）的禅修者，即使只活一天，乃至只活一个瞬间，也更为殊胜，是至高无上的。

Desanāvasāne te pañcasatāpi bhikkhū saha paṭisambhidāhi arahattaṃ pāpuṇiṃsu, sampattamahājanassāpi sātthikā dhammadesanā ahosīti.

[AI翻译]

说法结束时，那五百位比丘都证得了阿罗汉果，并具足四无碍解。对在场的广大群众来说，这次说法也带来了大利益。

Aparena samayena saṃkicco upasampadaṃ labhitvā dasavasso hutvā sāmaṇeraṃ gaṇhi. So pana tasseva bhāgineyyo adhimuttasāmaṇero nāma. Atha naṃ thero paripuṇṇavassakāle āmantetvā “upasampadaṃ te karissāmi, gaccha, ñātakānaṃ santike vassaparimāṇaṃ pucchitvā ehī”ti uyyojesi. So mātāpitūnaṃ santikaṃ gacchanto antarāmagge pañcasatehi corehi balikammatthāya māriyamāno tesaṃ dhammaṃ desetvā pasannacittehi tehi “na te imasmiṃ ṭhāne amhākaṃ atthibhāvo kassaci ārocetabbo”ti vissaṭṭho paṭipathe mātāpitaro āgacchante disvā tameva maggaṃ paṭipajjantānampi tesaṃ saccamanurakkhanto nārocesi. Tesaṃ corehi viheṭhiyamānānaṃ “tvampi corehi saddhiṃ ekato hutvā maññe, amhākaṃ nārocesī”ti paridevantānaṃ saddaṃ sutvā te mātāpitūnampi anārocitabhāvaṃ ñatvā pasannacittā pabbajjaṃ yāciṃsu. Sopi saṃkiccasāmaṇero viya te sabbe pabbājetvā upajjhāyassa santikaṃ ānetvā tena satthu santikaṃ pesito gantvā taṃ pavattiṃ ārocesi. Satthā “evaṃ kira, bhikkhave”ti pucchitvā, “āma, bhante”ti vutte purimanayeneva anusandhiṃ ghaṭetvā dhammaṃ desento imameva gāthamāha –

“Yo ca vassasataṃ jīve, dussīlo asamāhito;

Ekāhaṃ jīvitaṃ seyyo, sīlavantassa jhāyino”ti.

Idampi adhimuttasāmaṇeravatthu vuttanayamevāti.

[AI翻译]

后来，僧吉吒受具足戒后，年满十岁时，收了一位沙弥。这位沙弥恰好是他的外甥，名叫阿地目多（Adhimutta）沙弥。当他年龄足够时，长老（僧吉吒）叫他来，说：“我要为你举行具足戒仪式。你去亲属那里问清楚年龄（确认是否足岁）再回来。”他便出发了。在他前往父母家的途中，遇到了五百名强盗，强盗们正要杀他祭祀。他为他们说法，使他们心生欢喜。强盗们放了他，但要求他：“你不可以向任何人透露我们在这里。”他在返回的路上，看见父母正朝着（强盗所在的方向）走来，即使他们正走向那条路，为了信守诺言，他也没有告诉父母（有强盗）。当他的父母被强盗们侵害时，他们哭喊着：“我想你一定是和强盗们串通一气，才不告诉我们！”强盗们听到他们的哭喊声，知道了这位沙弥即使对自己的父母也没有透露他们的行踪，于是心生欢喜，请求出家。他也像僧吉吒沙弥一样，为他们所有人剃度出家，带他们回到师父（僧吉吒）那里。师父又派他去见世尊。他去到世尊那里，报告了事情的经过。世尊问（那些新比丘）：“比丘们，是这样吗？”他们回答：“是的，尊者。”世尊便按照之前的方式，联系上下文，开示法要，诵出了同样的这首偈：

“若人活一百岁，毁坏戒律无禅定；

不如只活一日，持守戒律修禅定。”

这也是关于阿地目多沙弥的故事，与前述方式相同。

Saṃkiccasāmaṇeravatthu navamaṃ.

[AI翻译]

沙其卡沙弥的故事第九则。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/8. Sahassavagga 千品 (Dhp 8, 100-115)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.10 Khāṇukoṇḍaññattheravatthu 乔达那尊者度抢匪 (Dhp 8.10, 111)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

111.

Yo ca vassasataṃ jīve, duppañño asamāhito;

Ekāhaṃ jīvitaṃ seyyo, paññavantassa jhāyino.

☸---------------------------------------------------------------------

一一一 一个人即使活到百岁，愚痴又没有禅定，不如有智慧修行禅定的人，只活一天。

☸.....................................................................

乔达那尊者和抢匪们

若长命百岁，但愚痴、放逸，

不如具足智慧且修禅定一天。

乔达那尊者从佛陀得到禅修观想的题目后，到森林中去禅修，并且证得圣果。证得圣果后，他出发回精舍去向佛陀顶礼问讯。路上，他停下来稍微休息一下，就坐在石板上，而进入禅定。这时候一群刚打劫村子的抢匪们也来到他休息的地方。他们误以为他是个树桩，就在他身上周围放置他们抢夺来的赃物。第二天，天亮时，他们才发觉原来他是活生生的众生，但他们却又错以为他是恶魔，吓得想要急忙逃走。

乔达那告诉他们，他只是位比丘，不是恶魔，请他们不要害怕。抢匪们对他的话感到惊讶，就请他原谅他们误认他是树桩的错误，他们也决定出家修行。

乔达那就在他们的陪伴下回到精舍，并且向佛陀报告事情的经过。

佛陀告诫他们：“如果长命百岁，但是无明，尽做傻事，也是无益的人生；现在你们都已经明白佛法，变得有智慧了，所以，当一天有智慧的人比长年无明的人更有价值！”

这些新出家的比丘从此信受奉行佛陀的教法，努力成就自己的道业。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

10. Khāṇukoṇḍaññattheravatthu

[AI翻译]

法句经义注

10. 乔达那尊者传

导师住在祇园精舍时，讲述了这段法义，涉及乔达那尊者。

据说，这位尊者从导师那里接受了禅修业处，在森林中修行，证得阿罗汉果后，心想“我要去禀告导师”，于是从那里动身前往。途中，他感到疲惫，从道路上下来，坐在一块石板上，进入禅定。那时，有五百个强盗洗劫了一个村庄，他们按照自己的力气捆好赃物，顶在头上行走。走了很远后感到疲惫，心想“我们已经走了很远，在这块石板上休息吧”，于是从道路上下来，来到石板附近。他们看到尊者，却认定他是个树桩。于是有个强盗把赃物放在尊者头上，另一个靠着尊者放。就这样，五百个强盗都用五百捆赃物围住了尊者，他们自己也坐下来，睡着了。天亮时醒来，拿自己的赃物时，看到尊者，认定他不是人，便开始逃跑。于是尊者对他们说：“别害怕，在家居士们，我是个出家人。”他们跪在尊者脚下，说：“请原谅，大德，我们误以为您是树桩。”向尊者请求原谅后，强盗头子说：“我要随尊者出家。”其余的人说：“我们也要出家。”大家一致同意，向尊者请求出家。尊者就像贤德沙弥那样，让他们都出了家。从那时起，他就被称为乔达那。他和这些比丘一起前往导师那里。导师问：“乔达那，你带回了弟子吗？”他禀报了事情的经过。导师问：“比丘们，是这样吗？”他们说：“是的，大德，我们以前从未见过如此的神通，所以就出家了。”导师说：“比丘们，像你们这样愚痴的行为，即使活到百岁，也不如现在你们拥有智慧，即使只活一天也好。”接着连结法义，说法时说了这首偈颂：

111.

“一个人即使活到百岁，愚痴又没有禅定，

不如有智慧修行禅定的人，只活一天。”

其中，“愚痴”（duppañño）指没有智慧。“有智慧的”（paññavantassa）指拥有智慧的。其余的和前面类似。

说法结束时，那五百个比丘都证得了附带四无碍解的阿罗汉果。聚集的大众也因此法义而受益。

乔达那尊者传，第十。

Yoca vassasataṃ jīveti imaṃ dhammadesanaṃ satthā jetavane viharanto khāṇukoṇḍaññattheraṃ ārabbha kathesi.

So kira thero satthu santike kammaṭṭhānaṃ gahetvā araññe viharanto arahattaṃ patvā “satthu ārocessāmī”ti tato āgacchanto antarāmagge kilanto maggā okkamma ekasmiṃ piṭṭhipāsāṇe nisinno jhānaṃ samāpajji. Athekaṃ gāmaṃ vilumpitvā pañcasatā corā attano balānurūpena bhaṇḍikaṃ bandhitvā sīsenādāya gacchantā dūraṃ gantvā kilantarūpā “dūraṃ āgatāmha, imasmiṃ piṭṭhipāsāṇe vissamissāmā”ti maggā okkamma piṭṭhipāsāṇassa santikaṃ gantvā theraṃ disvāpi “khāṇuko ayan”ti saññino ahesuṃ. Atheko coro therassa sīse bhaṇḍikaṃ ṭhapesi, aparopi taṃ nissāya bhaṇḍikaṃ ṭhapesi. Evaṃ pañcasatāpi corā pañcahi bhaṇḍikasatehi theraṃ parikkhipitvā sayampi nisinnā niddāyitvā aruṇuggamanakāle pabujjhitvā attano attano bhaṇḍikaṃ gaṇhantā theraṃ disvā “amanusso”ti saññāya palāyituṃ ārabhiṃsu. Atha ne thero āha – “mā bhāyittha upāsakā, pabbajito ahan”ti. Te therassa pādamūle nipajjitvā “khamatha, bhante, mayaṃ khāṇukasaññino ahumhā”ti theraṃ khamāpetvā corajeṭṭhakena “ahaṃ ayyassa santike pabbajissāmī”ti vutte sesā “mayampi pabbajissāmā”ti vatvā sabbepi ekacchandā hutvā theraṃ pabbajjaṃ yāciṃsu. Thero saṃkiccasāmaṇero viya sabbepi te pabbājesi. Tato paṭṭhāya khāṇukoṇḍaññoti paññāyi. So tehi bhikkhūhi saddhiṃ satthu santikaṃ gantvā satthārā “kiṃ, koṇḍañña, antevāsikā te laddhā”ti vutte taṃ pavattiṃ ārocesi. Satthā “evaṃ kira, bhikkhave”ti pucchitvā, “āma, bhante, na no aññassa evarūpo ānubhāvo diṭṭhapubbo, tenamhā pabbajitā”ti vutte, “bhikkhave, evarūpe duppaññakamme patiṭṭhāya vassasataṃ jīvanato idāni vo paññāsampadāya vattamānānaṃ ekāhampi jīvitaṃ seyyo”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

111.

“Yo ca vassasataṃ jīve, duppañño asamāhito;

Ekāhaṃ jīvitaṃ seyyo, paññavantassa jhāyino”ti.

Tattha duppañño nippañño. Paññavantassāti sappaññassa. Sesaṃ purimasadisamevāti.

Desanāvasāne pañcasatāpi te bhikkhū saha paṭisambhidāhi arahattaṃ pāpuṇiṃsu. Sampattamahājanassāpi sātthikā dhammadesanā ahosīti.

Khāṇukoṇḍaññattheravatthu dasamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/8. Sahassavagga 千品 (Dhp 8, 100-115)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.11 Sabbadāsattheravatthu 沙帕达沙自杀时证圣 (Dhp 8.11, 112)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

112.

Yo ca vassasataṃ jīve, kusīto hīnavīriyo;

Ekāhaṃ jīvitaṃ seyyo, vīriyamārabhato daḷhaṃ.

☸---------------------------------------------------------------------

一一二 一个人即使活到百岁，懒惰不精进，不如坚固地行精进，只活一天。

☸.....................................................................

自杀时证得圣果的沙帕达沙

若长命百岁，但怠惰，精神不振，

不如一天的精进。 (偈 112)

从前有一位比丘对自己无法证得圣果感到十分沮丧，同时觉得还俗既不恰当也是件羞耻的事，所以他认为自行结束生命比较恰当。他就把手放进装有毒蛇的罐子，但罐中的蛇没有咬他，这是他以前的善业保护他的缘故。后来，他又拿刀片企图割喉自杀，但当他把刀片放在喉咙的时候，他回想起自己今生作为一位比丘，在修行时所证得的清净时，他的身心充满喜悦。他接着超脱这份法喜，转移心念至智慧的培养，不久就证得阿罗汉果。

他回到精舍时，其他比丘问他去哪里了？他回答说他企图结束自己的生命，他们又问他，既然如此，他现在怎么又在这里呢？

“我本想用这把刀子割喉咙，但我现在已经用智慧的剑斩除所有的烦恼。”他说。

这些比丘就向佛陀报告：“沙帕达沙自称在企图自杀时证得阿罗汉果，千钧一发的时刻，可以证得阿罗汉果吗？”

“有可能，对精进修习止观的修行人是有可能的。刹那间证得阿罗汉果是可能的，甚至当比丘经行时，脚尚未踏下去之前，都有可能证得阿罗汉果！”佛陀说。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

11. Sappadāsattheravatthu

[AI翻译]

法句经义注

11. 沙帕达沙尊者传

导师住在祇园精舍时，讲述了这段法义，涉及沙帕达沙尊者。

据说，在舍卫城，有个良家子听了导师的说法后出家受具足戒。后来，他感到厌倦，心想：“像我这样的良家子，过在家生活是不合适的，出家后死去对我更好。”于是他一边想办法自杀一边游行。一天早上，比丘们用完餐后回到精舍，在火堂里发现一条蛇，就把蛇放进一个罐子里，盖上盖子，带着罐子离开了精舍。那个感到厌倦的比丘吃完饭回来，看到那些比丘，问：“尊者们，这是什么？”他们说：“尊者，是蛇。”他问：“你们要用它做什么？”他们说：“我们要扔掉它。”听到他们的话，他想：“我要让它咬我来自杀。”于是说：“给我，我去扔掉。”他从他们手中接过罐子，坐在一个地方，试图让蛇咬他。蛇不想咬。他就把手伸进罐子里，四处搅动。他甚至掰开剧毒蛇的嘴，把手指放进去。蛇根本没有咬他。于是他想：“这不是剧毒蛇，是家蛇。”就把蛇扔了，回到精舍。比丘们问他：“尊者，你把蛇扔掉了吗？”他说：“尊者们，那不是剧毒蛇，是家蛇。”他们说：“尊者，是剧毒蛇啊，它竖起大大的蛇头，嘶嘶作响，我们费了很大力气才抓住它，你为什么这么说呢？”他说：“尊者们，我试着让它咬我，即使把手指放进它嘴里，也未能让它咬。”比丘们听了这话，沉默不语。

有一天，一个理发师带着两三个剃刀来到精舍，放在地上一个，用另一个给比丘们剃头。他拿起放在地上的剃刀，心想：“我要用它割断脖子自杀。”于是在一棵树下，把脖子伸出来，把剃刀刃放在喉咙管上站着。他回忆自己从受具足戒以来所持的戒，看到自己的戒就像洁净的满月轮一样，又像磨得锃亮的摩尼宝一样洁净无垢。当他看到自己的戒时，全身充满了喜悦。他克服了喜悦，增长了观禅，证得了附带四无碍解的阿罗汉果，拿着剃刀走进了精舍。比丘们问他：“尊者，你去哪里了？”他说：“尊者们，我是去了，想用这把剃刀割断喉咙管自杀。”他们问：“那为什么没死呢？”他说：“我现在已经无法再用刀自杀了。我已经用智慧的剃刀斩断了所有的烦恼。”比丘们说：“他正在说未证得的阿罗汉果。”于是向佛陀禀报。佛陀听了他们的话，说：“比丘们，漏尽者是不会亲手自杀的。”“大德，您说他是漏尽者。那么既然他具备证得阿罗汉果的因缘，为什么还会厌倦呢？他证得阿罗汉果的因缘是什么？为什么那条蛇没有咬他？”佛陀说：“比丘们，那条蛇在过去第三世时是他的奴隶，它不能忍心咬主人的身体。”导师就这样为他们解释了一个原因。从那时起，那位比丘就被称为沙帕达沙（蛇奴）。

据说在迦叶正等正觉佛陀时代，有个良家子听了导师的说法后产生了厌离心而出家受具足戒。后来，当厌倦心生起时，他告诉了他的一位朋友比丘。那位朋友经常给他讲在家生活的过患。听了他的话，他就在佛法中找到了乐趣。他坐在河岸上，清洗以前厌倦时沾上污垢的沙门用具。他的朋友也坐在他身边。那时朋友对比丘说：“尊者，我本来想还俗时把这些用具送给你。”那位朋友生起了贪心，心想：“他出家也好，还俗也好，与我何干？我现在就收下这些用具。”从那时起，他就经常说：“尊者，我们活着还有什么意义？我们拿着钵，在别人家乞食，不和子女、妻子说话。”等等，赞叹在家生活的优点。他听了朋友的话，再次感到厌倦，心想：“我说了厌倦时，他一开始给我讲在家生活的过患，现在却经常赞叹在家生活的优点，这是什么原因呢？”他一边想，一边知道这是因为贪恋这些沙门用具。他自己就阻止了这种念头。因此，在迦叶正等正觉佛陀时代，他被一个比丘激起了厌倦心，所以现在厌倦心就生起了。但是，他当时为此修行了二万年沙门法，这就是他现在证得阿罗汉果的因缘。

那些比丘从佛陀那里听了这件事，进一步问：“大德，据说这位比丘把剃刀刃放在喉咙管上站着就证得了阿罗汉果。在这么短的时间内，真的可以证得阿罗汉道吗？”佛陀说：“是的，比丘们，对于已经开始精进修行的比丘，在他抬起脚并将其放下到地面上之前，脚还没接触地面时，阿罗汉道就可能生起。对于懒惰的人，即使活到百岁，也不如已经开始精进的人，即使只活一天的生命也好。”于是连结法义，说了这首偈颂：

112.

“一个人即使活到百岁，懒惰不精进，

不如坚固地行精进，只活一天。”

其中，“懒惰的”（kusīto）是指心中充满淫欲等三种思虑的人。“精神不振的”（hīnavīriyo）是指没有精进的人。“坚固地行精进”（vīriyamārabhato daḷhaṃ）是指开始能够产生两种禅定（止禅和观禅）的坚固精进的人。其余的和前面类似。

说法结束时，很多人证得了须陀洹果等。

沙帕达沙尊者传，第十一。

Yoca vassasataṃ jīveti imaṃ dhammadesanaṃ satthā jetavane viharanto sappadāsattheraṃ ārabbha kathesi.

Sāvatthiyaṃ kireko kulaputto satthu dhammadesanaṃ sutvā pabbajitvā laddhūpasampado aparena samayena ukkaṇṭhitvā “mādisassa kulaputtassa gihibhāvo nāma ayutto, pabbajjāya ṭhatvā maraṇamhi me seyyo”ti cintetvā attano maraṇūpāyaṃ cintento vicarati. Athekadivasaṃ pātova katabhattakiccā bhikkhū vihāraṃ gantvā aggisālāya sappaṃ disvā taṃ ekasmiṃ kuṭe pakkhipitvā kuṭaṃ pidahitvā ādāya vihārā nikkhamiṃsu. Ukkaṇṭhitabhikkhupi bhattakiccaṃ katvā āgacchanto te bhikkhū disvā “kiṃ idaṃ, āvuso”ti pucchitvā “sappo, āvuso”ti vutte iminā “kiṃ karissathā”ti? “Chaḍḍessāma nan”ti. Tesaṃ vacanaṃ sutvā “iminā attānaṃ ḍaṃsāpetvā marissāmī”ti “āharatha, ahaṃ taṃ chaḍḍessāmī”ti tesaṃ hatthato kuṭaṃ gahetvā ekasmiṃ ṭhāne nisinno tena sappena attānaṃ ḍaṃsāpeti, sappo ḍaṃsituṃ na icchati. So kuṭe hatthaṃ otāretvā ito cito ca āloleti, ghorasappassa mukhaṃ vivaritvā aṅguliṃ pakkhipati, neva naṃ sappo ḍaṃsi. So “nāyaṃ āsīviso, gharasappo eso”ti taṃ pahāya vihāraṃ agamāsi. Atha naṃ bhikkhū “chaḍḍito te, āvuso, sappo”ti āhaṃsu. “Na so, āvuso, ghorasappo, gharasappo eso”ti. “Ghorasappoyevāvuso, mahantaṃ phaṇaṃ katvā susuyanto dukkhena amhehi gahito, kiṃ kāraṇā evaṃ tvaṃ vadesī”ti āhaṃsu. “Ahaṃ, āvuso, tena attānaṃ ḍaṃsāpentopi mukhe aṅguliṃ pakkhipentopi taṃ ḍaṃsāpetuṃ nāsakkhin”ti. Taṃ sutvā bhikkhū tuṇhī ahesuṃ.

Athekadivasaṃ nhāpito dve tayo khure ādāya vihāraṃ gantvā ekaṃ bhūmiyaṃ ṭhapetvā ekena bhikkhūnaṃ kese ohāreti. So bhūmiyaṃ ṭhapitaṃ khuraṃ gahetvā “iminā gīvaṃ chinditvā marissāmī”ti ekasmiṃ rukkhe gīvaṃ upanidhāya khuradhāraṃ galanāḷiyaṃ katvā ṭhito upasampadāmāḷato paṭṭhāya attano sīlaṃ āvajjento vimalacandamaṇḍalaṃ viya sudhotamaṇikhandhamiva ca nimmalaṃ sīlaṃ addasa. Tassa taṃ olokentassa sakalasarīraṃ pharantī pīti uppajji. So pītiṃ vikkhambhetvā vipassanaṃ vaḍḍhento saha paṭisambhidāhi arahattaṃ patvā khuraṃ ādāya vihāramajjhaṃ pāvisi. Atha naṃ bhikkhū “kahaṃ gatosi, āvuso”ti pucchiṃsu. “‘Iminā khurena galanāḷiṃ chinditvā marissāmī’ti gatomhi , āvuso”ti. Atha “kasmā na matosī”ti? Idānimhi satthaṃ āharituṃ abhabbo jāto. Ahañhi “iminā khurena galanāḷiṃ chindissāmī”ti ñāṇakhurena sabbakilese chindinti. Bhikkhū “ayaṃ abhūtena aññaṃ byākarotī”ti bhagavato ārocesuṃ. Bhagavā tesaṃ kathaṃ sutvā āha – “na, bhikkhave, khīṇāsavā nāma sahatthā attānaṃ jīvitā voropentī”ti. Bhante, tumhe imaṃ “khīṇāsavo”ti vadatha, evaṃ arahattūpanissayasampanno panāyaṃ kasmā ukkaṇṭhati, kimassa arahattūpanissayakāraṇaṃ “kasmā so sappo etaṃ na ḍaṃsatī”ti? “Bhikkhave, so tāva sappo imassa ito tatiye attabhāve dāso ahosi, so attano sāmikassa sarīraṃ ḍaṃsituṃ na visahatī”ti. Evaṃ tāva nesaṃ satthā ekaṃ kāraṇṃ ācikkhi. Tato paṭṭhāya ca so bhikkhu sappadāso nāma jāto.

Kassapasammāsambuddhakāle kireko kulaputto satthu dhammakathaṃ sutvā uppannasaṃvego pabbajitvā laddhūpasampado aparena samayena anabhiratiyā uppannāya ekassa sahāyakassa bhikkhuno ārocesi. So tassa abhiṇhaṃ gihibhāve ādīnavaṃ kathesi. Taṃ sutvā itaro sāsane abhiramitvā pubbe anabhiratakāle malaggahite samaṇaparikkhāre ekasmiṃ soṇḍitīre nimmale karonto nisīdi. Sahāyakopissa santikeyeva nisinno. Atha naṃ so evamāha – “ahaṃ, āvuso, uppabbajanto ime parikkhāre tuyhaṃ dātukāmo ahosin”ti. So lobhaṃ uppādetvā cintesi – “iminā mayhaṃ pabbajitena vā uppabbajitena vā ko attho, idāni parikkhāre gaṇhissāmī”ti. So tato paṭṭhāya “kiṃ dānāvuso, amhākaṃ jīvitena, ye mayaṃ kapālahatthā parakulesu bhikkhāya carāma, puttadārehi saddhiṃ ālāpasallāpaṃ na karomā”tiādīni vadanto gihibhāvassa guṇaṃ kathesi. So tassa kathāṃ sutvā puna ukkaṇṭhito hutvā cintesi – “ayaṃ mayā ‘ukkaṇṭhitomhī’ti vutte paṭhamaṃ gihibhāve ādīnavaṃ kathetvā idāni abhiṇhaṃ guṇaṃ katheti, ‘kiṃ nu kho kāraṇan’”ti cintento “imesu samaṇaparikkhāresu lobhenā”ti ñatvāimiyaṃ attano cittaṃ nivattesi. Evamassa kassapasammāsambuddhakāle ekassa bhikkhuno ukkaṇṭhāpitattā idāni anabhirati uppannā. Yo pana teneva tadā vīsati vassasahassāni samaṇadhammo kato, svassa etarahi arahattūpanissayo jātoti.

Imamatthaṃ te bhikkhū bhagavato santikā sutvā uttariṃ pucchiṃsu – “bhante, ayaṃ kira bhikkhu khuradhāraṃ galanāḷiyaṃ katvā ṭhitova arahattaṃ pāpuṇāti, uppajjissati nu kho ettakena khaṇena arahattamaggo”ti. “Āma, bhikkhave, āraddhavīriyassa bhikkhuno pādaṃ ukkhipitvā bhūmiyaṃ ṭhapentassa pāde bhūmiyaṃ asampatteyeva arahattamaggo uppajjati. Kusītassa puggalassa hi vassasataṃ jīvanato āraddhavīriyassa khaṇamattampi jīvitaṃ seyyo”ti vatvā anusandhiṃ ghaṭetvā imaṃ gāthamāha –

112.

“Yo ca vassasataṃ jīve, kusīto hīnavīriyo;

Ekāhaṃ jīvikaṃ seyyo, vīriyamārabhato daḷhan”ti.

Tattha kusītoti kāmavitakkādīhi tīhi vitakkehi vītināmento puggalo. Hīnavīriyoti nibbīriyo. Vīriyamārabhato daḷhanti duvidhajjhānanibbattanasamatthaṃ thiraṃ vīriyaṃ ārabhantassa. Sesaṃ purimasadisameva.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Sappadāsattheravatthu ekādasamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/8. Sahassavagga 千品 (Dhp 8, 100-115)”

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【经名】 8.12 Paṭācārātherīvatthu 波她卡娜家破人亡 (Dhp 8.12, 113)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

113.

Yo ca vassasataṃ jīve, apassaṃ udayabbayaṃ;

Ekāhaṃ jīvitaṃ seyyo, passato udayabbayaṃ.

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一一三 如果有人活了一百岁，却不明白生灭法，不如只活一天，而能明白生灭法。

☸.....................................................................

家破人亡的波她卡娜（参考“儿女不是究竟的依止”偈289）

如果能活一百岁，但不知世间事物生灭的真相，

不如只活一天，却能如实地明白生灭的法则。(偈 113）

波她卡娜是舍卫城中一位富翁的女儿，十分美丽，父母又对她爱护有加。但她却爱上家里的一位男仆，和他私奔到离舍卫城很远的一个村子去。后来，她怀孕了，当分娩日子快到的时候，她好几次请求丈夫允许她回家生产，但她丈夫每次都害怕遭到他岳父的毒打而拒绝她的恳请。有一天，她趁丈夫不在家的时候，悄悄出发回娘家去。但是，她丈夫却追上她，请她回家去，但她加以拒绝。这时候，她分娩的时刻到了，就在附近的草丛中产下一子，然后与丈夫一起回家。

她再度怀孕的时候，也希望回家生产，但丈夫也加以拒绝。产期快到了，她只好又悄悄地带着大儿子，出发回舍卫城的娘家。当丈夫追上她时，她产前剧痛加速，即将分娩，这时候天又下着大雨，丈夫急忙去找了个较稳当的地方。当他正在整理场地时，却被一条剧毒的蛇咬到，当场死亡。这时候，波她卡娜已经生下孩子。第二天，她四处寻找丈夫，却发现丈夫的尸首，她内心非常悲伤，认为丈夫的死都是自己害的，而十分内疚，就继续回舍卫城找父母。

但由于下了一整夜的雨，溪水上涨，她无法一次带两个儿子过河，就把大儿子安置在河这岸，先带初生婴儿渡河，并且把他放在对岸，然后自己再渡河折返这岸。当她正在河中央时，一只在婴儿上空盘旋的老鹰，以为婴儿是块肉，波她卡娜急忙大声嘶喊，想吓走老鹰，但老鹰仍然俯冲直下，夺走她的婴儿。而在河这岸的大儿子听见母亲在河中喊叫，以为母亲在叫他，就自行走向河中，但不幸地被强烈的河水冲走。波她卡娜一天之内丧夫又连丧二子。

她放声恸哭：“小儿子被老鹰夺走，大儿子被河水冲走，丈夫被毒蛇咬死。”然后她遇见一位来自舍卫城的人，她泪眼盈眶地打听她父母的消息，这人告诉她，昨晚的暴雨使她父母的房子全部倒塌，她父母和唯一的哥哥全部罹难，并且已经火化了。听到这悲惨的消息，她彻彻底底地崩溃，完全疯了。甚至不知道身上的衣服已经掉落地上，身子半裸，仍然满街狂奔，嘶声哭喊：“可怜的我啊！老天啊！”

这时候，正在祇树给孤独园讲经说法的佛陀看见她在外面，就运用神通使她前来加入听法大众中。当人群看见她走过来时却想阻止她前进：“不要让这疯女人进来！”但佛陀制止他们。当她走到可以听见佛陀说话的距离时，佛陀告诉她控制自己的心念，使心平稳下来，等她回过神来，才蓦然察觉自己的裙子不见了，就安静地蹲下来，并接下别人递来的一块布，遮掩自己。她接着向佛陀诉说她不幸的遭遇─两个儿子、丈夫、父母和唯一的兄弟全都罹难的经过。

佛陀安慰她：“波她卡娜，不要恐惧！你已经安止于一位可以真正保护并指引你的人了，在过往的生死轮回中，你为儿子、丈夫、父母、兄弟所流过的眼泪已经够多了。”佛陀进一步向她说《无始相应经》（此经讨论无穷尽的生死轮回）， 这时候她如释重负而渐渐平稳下来，佛陀又说，人不应该过度担忧逝世的人，反而应该清净自己，精进努力，以便能证入涅槃。听完佛陀的说法后，波她卡娜明白生命的无常，而对可以引领人们解脱生死轮回的佛法建立信心。

从此以后，她就出家为比丘尼。有一天，她用壶中水洗脚，当她第一次泼水时，水只向前流了一下子就消失了；她第二次泼水时，水比第一次的时候更往前流动了一段距离，才消失不见；而第三次泼出去的水流动的距离更长，当她看着这三次的泼水所造成不同的流动情形时，恍然明白众生生命的三个阶段（前世、今生、来世）。这时候，在祇树给孤独园的佛陀透过神通，知道她的想法，便放光，告诫她：“波她卡娜，你的想法正确，你已经确实明白五蕴的真相了，如果有人长命百岁，但却不明白五蕴无常、苦、无我的道理，也是枉费一生的。”波她卡娜不久就证得阿罗汉果。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

12. Paṭācārātherīvatthu

Yo ca vassasataṃ jīveti imaṃ dhammadesanaṃ satthā jetavane viharanto paṭācāraṃ theriṃ ārabbha kathesi.

Sā kira sāvatthiyaṃ cattālīsakoṭivibhavassa seṭṭhino dhītā ahosi abhirūpā. Taṃ soḷasavassuddesikakāle sattabhūmikassa pāsādassa uparimatale rakkhantā vasāpesuṃ. Evaṃ santepi sā ekena attano cūḷūpaṭṭhākena saddhiṃ vippaṭipajji . Athassā mātāpitaro samajātikakule ekassa kumārassa paṭissuṇitvā vivāhadivasaṃ ṭhapesuṃ. Tasmiṃ upakaṭṭhe sā taṃ cūḷūpaṭṭhākaṃ āha – “maṃ kira asukakulassa nāma dassanti, mayi patikulaṃ gate mama paṇṇākāraṃ gahetvā āgatopi tattha pavesanaṃ na labhissasi, sace te mayi sineho atthi, idāneva maṃ gahetvā yena vā tena vā palāyassū”ti. “So sādhu, bhadde”ti. “Tena hi ahaṃ sve pātova nagaradvārassa asukaṭṭhāne nāma ṭhassāmi, tvaṃ ekena upāyena nikkhamitvā tattha āgaccheyyāsī”ti vatvā dutiyadivase saṅketaṭṭhāne aṭṭhāsi. Sāpi pātova kiliṭṭhaṃ vatthaṃ nivāsetvā kese vikkiritvā kuṇḍakena sarīraṃ makkhitvā kuṭaṃ ādāya dāsīhi saddhiṃ gacchantī viya gharā nikkhamitvā taṃ ṭhānaṃ agamāsi. So taṃ ādāya dūraṃ gantvā ekasmiṃ gāme nivāsaṃ kappetvā araññe khettaṃ kasitvā dārupaṇṇādīni āharati. Itarā kuṭena udakaṃ āharitvā sahatthā koṭṭanapacanādīni karontī attano pāpassa phalaṃ anubhoti. Athassā kucchiyaṃ gabbho patiṭṭhāsi. Sā paripuṇṇagabbhā “idha me koci upakārako natthi, mātāpitaro nāma puttesu muduhadayā honti, tesaṃ santikaṃ maṃ nehi, tattha me gabbhavuṭṭhānaṃ bhavissatī”ti sāmikaṃ yāci. So “kiṃ, bhadde, kathesi, maṃ disvā tava mātāpitaro vividhā kammakāraṇā kareyyuṃ, na sakkā mayā tattha gantun”ti paṭikkhipi. Sā punappunaṃ yācitvāpi gamanaṃ alabhamānā tassa araññaṃ gatakāle paṭivissake āmantetvā “sace so āgantvā maṃ apassanto ‘kahaṃ gatā’ti pucchissati, mama attano kulagharaṃ gatabhāvaṃ ācikkheyyāthā”ti vatvā gehadvāraṃ pidahitvā pakkāmi. Sopi āgantvā taṃ apassanto paṭivissake pucchitvā taṃ pavattiṃ sutvā “nivattessāmi nan”ti anubandhitvā taṃ disvā nānappakāraṃ yāciyamānopi nivattetuṃ nāsakkhi. Athassā ekasmiṃ ṭhāne kammajavātā caliṃsu. Sā ekaṃ gacchantaraṃ pavisitvā, “sāmi, kammajavātā me calitā”ti vatvā bhūmiyaṃ nipajjitvā samparivattamānā kicchena dārakaṃ vijāyitvā “yassatthāyāhaṃ kulagharaṃ gaccheyyaṃ, so attho nipphanno”ti punadeva tena saddhiṃ gehaṃ āgantvā vāsaṃ kappesi.

Tassā aparena samayena puna gabbho patiṭṭhahi. Sā paripuṇṇagabbhā hutvā purimanayeneva sāmikaṃ yācitvā gamanaṃ alabhamānā puttaṃ aṅkenādāya tatheva pakkamitvā tena anubandhitvā “tiṭṭhāhī”ti vutte nivattituṃ na icchi. Atha nesaṃ gacchantānaṃ mahā akālamegho udapādi samantā vijjulatāhi ādittaṃ viya meghatthanitehi, bhijjamānaṃ viya udakadhārānipātanirantaraṃ nabhaṃ ahosi. Tasmiṃ khaṇe tassā kammajavātā caliṃsu. Sā sāmikaṃ āmantetvā, “sāmi, kammajavātā me calitā, na sakkomi sandhāretuṃ, anovassakaṭṭhānaṃ me jānāhī”ti āha. So hatthagatāya vāsiyā ito cito ca upadhārento ekasmiṃ vammikamatthake jātaṃ gumbaṃ disvā chindituṃ ārabhi. Atha naṃ vammikato nikkhamitvā ghoraviso āsīviso ḍaṃsi. Taṅkhaṇaññevassa sarīraṃ antosamuṭṭhitāhi aggijālāhi ḍayhamānaṃ viya nīlavaṇṇaṃ hutvā tattheva pati. Itarāpi mahādukkhaṃ anubhavamānā tassa āgamanaṃ olokentīpi taṃ adisvāva aparampi puttaṃ vijāyi. Dve dārakā vātavuṭṭhivegaṃ asahamānā mahāviravaṃ viravanti. Sā ubhopi te urantare katvā dvīhi jaṇṇukehi ceva hatthehi ca bhūmiyaṃ uppīḷetvā tathā ṭhitāva rattiṃ vītināmesi. Sakalasarīraṃ nillohitaṃ viya paṇḍupalāsavaṇṇaṃ ahosi. Sā uṭṭhite aruṇe maṃsapesivaṇṇaṃ ekaṃ puttaṃ aṅkenādāya itaraṃ aṅguliyā gahetvā “ehi, tāta, pitā te ito gato”ti vatvā sāmikassa gatamaggena gacchantī taṃ vammikamatthake kālaṃ katvā patitaṃ nīlavaṇṇaṃ thaddhasarīraṃ disvā “maṃ nissāya mama sāmiko panthe mato”ti rodantī paridevantī pāyāsi.

Sā sakalarattiṃ devena vuṭṭhattā aciravatiṃ nadiṃ jaṇṇuppamāṇena kaṭippamāṇena thanappamāṇena udakena paripuṇṇaṃ disvā attano mandabuddhitāya dvīhi dārakehi saddhiṃ udakaṃ otarituṃ avisahantī jeṭṭhaputtaṃ orimatīre ṭhapetvā itaraṃ ādāya paratīraṃ gantvā sākhābhaṅgaṃ attharitvā nipajjāpetvā “itarassa santikaṃ gamissāmī”ti bālaputtakaṃ pahāya tarituṃ asakkontī punappunaṃ nivattitvā olokayamānā pāyāsi. Athassā nadīmajjhaṃ gatakāle eko seno taṃ kumāraṃ disvā “maṃsapesī”ti saññāya ākāsato bhassi. Sā taṃ puttassatthāya bhassantaṃ disvā ubho hatthe ukkhipitvā “sūsū”ti tikkhattuṃ mahāsaddaṃ nicchāresi. Seno dūrabhāvena taṃ asutvāva kumārakaṃ gahetvā vehāsaṃ uppatitvā gato. Orimatīre ṭhitaputto mātaraṃ nadīmajjhe ubho hatthe ukkhipitvā mahāsaddaṃ nicchārayamānaṃ disvā “maṃ pakkosatī”ti saññāya vegena udake pati. Itissā bālaputtaṃ seno hari, jeṭṭhaputto udakena vūḷho.

Sā “eko me putto senena gahito, eko udakena vūḷho, panthe me pati mato”ti rodantī paridevantī gacchamānā sāvatthito āgacchantaṃ ekaṃ purisaṃ disvā pucchi – “kattha vāsikosi, tātā”ti? “Sāvatthivāsikomhi, ammā”ti. “Sāvatthinagare asukavīthiyaṃ evarūpaṃ asukakulaṃ nāma atthi, jānāsi, tātā”ti? “Jānāmi, amma, taṃ pana mā pucchi, sace aññaṃ jānāsi pucchā”ti. “Aññena me kammaṃ natthi, tadeva pucchāmi, tātā”ti. “Amma, tvaṃ attano anācikkhituṃ na desi, ajja te sabbarattiṃ devo vassanto diṭṭho”ti. “Diṭṭho me, tāta, mayhameveso sabbarattiṃ vuṭṭho, na aññassa. Mayhaṃ pana vuṭṭhakāraṇaṃ pacchā te kathessāmi, etasmiṃ tāva me seṭṭhigehe pavattiṃ kathehī”ti. “Amma, ajja rattiṃ seṭṭhiñca seṭṭhibhariyañca seṭṭhiputtañcāti tayopi jane avattharamānaṃ gehaṃ pati, te ekacitakasmiṃ jhāyanti. Esa dhūmo paññāyati, ammā”ti. Sā tasmiṃ khaṇe nivatthavatthaṃ patamānaṃ na sañjāni, ummattikabhāvaṃ patvā yathājātāva rodantī paridevantī –

“Ubho puttā kālakatā, panthe mayhaṃ patī mato;

Mātā pitā ca bhātā ca, ekacitamhi ḍayhare”ti. (apa. therī 2.2.498) –

Vilapantī paribbhami. Manussā taṃ disvā “ummattikā ummattikā”ti kacavaraṃ gahetvā paṃsuṃ gahetvā matthake okirantā leḍḍūhi paharanti. Satthā jetavanamahāvihāre aṭṭhaparisamajjhe nisīditvā dhammaṃ desento taṃ āgacchamānaṃ addasa kappasatasahassaṃ pūritapāramiṃ abhinīhārasampannaṃ.

Sā kira padumuttarabuddhakāle padumuttarasatthārā ekaṃ vinayadharattheriṃ bāhāya gahetvā nandanavane ṭhapentaṃ viya etadaggaṭṭhāne ṭhapiyamānaṃ disvā “ahampi tumhādisassa buddhassa santike vinayadharattherīnaṃ aggaṭṭhānaṃ labheyyan”ti adhikāraṃ katvā patthanaṃ ṭhapesi. Padumuttarabuddho anāgataṃsañāṇaṃ pattharitvā patthanāya samijjhanabhāvaṃ ñatvā “anāgate gotamabuddhassa nāma sāsane ayaṃ paṭācārā nāmena vinayadharattherīnaṃ aggā bhavissatī”ti byākāsi. Taṃ evaṃ patthitapatthanaṃ abhinīhārasampannaṃ satthā dūratova āgacchantiṃ disvā “imissā ṭhapetvā maṃ añño avassayo bhavituṃ samattho nāma natthī”ti cintetvā taṃ yathā vihārābhimukhaṃ āgacchati, evaṃ akāsi. Parisā taṃ disvāva “imissā ummattikāya ito āgantuṃ mā daditthā”ti āha. Satthā “apetha, mā naṃ vārayitthā”ti vatvā avidūraṭṭhānaṃ āgatakāle “satiṃ paṭilabha bhaginī”ti āha. Sā taṃ khaṇaṃyeva buddhānubhāvena satiṃ paṭilabhi. Tasmiṃkāle nivatthavatthassa patitabhāvaṃ sallakkhetvā hirottappaṃ paccupaṭṭhāpetvā ukkuṭikaṃ nisīdi. Athassā eko puriso uttarasāṭakaṃ khipi. Sā taṃ nivāsetvā satthāraṃ upasaṅkamitvā suvaṇṇavaṇṇesu pādesu pañcapatiṭṭhitena vanditvā, “bhante, avassayo me hotha, patiṭṭhā me hotha. Ekañhi me puttaṃ seno gaṇhi, eko udakena vūḷho, panthe me pati mato, mātāpitaro ceva me bhātā ca gehena avatthaṭā ekacitakasmiṃ jhāyantī”ti.

Satthā tassā vacanaṃ sutvā “paṭācāre, mā cintayi, tava tāṇaṃ saraṇaṃ avassayo bhavituṃ samatthasseva santikaṃ āgatāsi. Yathā hi tava idāni eko puttako senena gahito, eko udakena vūḷho, panthe pati mato, mātāpitaro ceva bhātā ca gehena avatthaṭā; evameva imasmiṃ saṃsāre puttādīnaṃ matakāle tava rodantiyā paggharitaassu catunnaṃ mahāsamuddānaṃ udakato bahutaran”ti vatvā imaṃ gāthamāha –

“Catūsu samuddesu jalaṃ parittakaṃ,

Tato bahuṃ assujalaṃ anappakaṃ;

Dukkhena phuṭṭhassa narassa socanā,

Kiṃ kāraṇā amma tuvaṃ pamajjasī”ti.

Evaṃ satthari anamataggapariyāyaṃ kathente tassa sarīre soko tanuttaṃ agamāsi. Atha naṃ tanubhūtasokaṃ ñatvā puna satthā āmantetvā “paṭācāre puttādayo nāma paralokaṃ gacchantassa tāṇaṃ vā leṇaṃ vā saraṇaṃ vā bhavituṃ na sakkonti, tasmā vijjamānāpi te na santiyeva, paṇḍitena pana sīlaṃ visodhetvā attano nibbānagāmimaggaṃ khippameva sodhetuṃ vaṭṭatī”ti vatvā dhammaṃ desento imā gāthā abhāsi –

“Na santi puttā tāṇāya, na pitā nāpi bandhavā;

Antakenādhipannassa, natthi ñātīsu tāṇatā. (dha. pa. 288; apa. therī 2.2.501);

“Etamatthavassaṃ ñatvā, paṇḍito sīlasaṃvuto;

Nibbānagamanaṃ maggaṃ, khippameva visodhaye”ti. (dha. pa. 289);

Desanāvasāne paṭācārā mahāpathaviyaṃ paṃsuparimāṇe kilese jhāpetvā sotāpattiphale patiṭṭhahi, aññepi bahū sotāpattiphalādīni pāpuṇiṃsūti. Sā pana sotāpannā hutvā satthāraṃ pabbajjaṃ yāci. Satthā taṃ bhikkhunīnaṃ santikaṃ pahiṇitvā pabbājesi. Sā laddhūpasampadā paṭitācārattā paṭācārātveva paññāyi. Sā ekadivasaṃ kuṭena udakaṃ ādāya pāde dhovantī udakaṃ āsiñci, taṃ thokaṃ gantvā pacchijji. Dutiyavāre āsittaṃ tato dūrataraṃ agamāsi. Tatiyavāre āsittaṃ tatopi dūrataranti. Sā tadeva ārammaṇaṃ gahetvā tayo vaye paricchinditvā “mayā paṭhamaṃ āsittaṃ udakaṃ viya ime sattā paṭhamavayepi maranti, tato dūrataraṃ gataṃ dutiyavāre āsittaṃ udakaṃ viya majjhimavayepi maranti, tatopi dūrataraṃ gataṃ tatiyavāre āsittaṃ udakaṃ viya pacchimavayepi marantiyevā”ti cintesi. Satthā gandhakuṭiyaṃ nisinnova obhāsaṃ pharitvā tassā sammukhe ṭhatvā kathento viya “evametaṃ paṭācāre, pañcannampi khandhānaṃ udayabbayaṃ apassantassa vassasataṃ jīvanato tesaṃ udayabbayaṃ passantassa ekāhampi ekakkhaṇampi jīvitaṃ seyyo”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento gāthamāha –

113.

“Yo ca vassasataṃ jīve, apassaṃ udayabbayaṃ;

Ekāhaṃ jīvitaṃ seyyo, passato udayabbayan”ti.

Tattha apassaṃ udayabbayanti pañcannaṃ khandhānaṃ pañcavīsatiyā lakkhaṇehi udayañca vayañca apassanto. Passato udayabbayanti tesaṃ udayañca vayañca passantassa. Itarassa jīvanato ekāhampi jīvitaṃ seyyoti.

Desanāvasāne paṭācārā saha paṭisambhidāhi arahattaṃ pāpuṇi.

Paṭācārātherīvatthu dvādasamaṃ.

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/8. Sahassavagga 千品 (Dhp 8, 100-115)”

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【经名】 8.13 Kisāgotamīvatthu 吉舍乔达弥求子复生 (Dhp 8.13, 114)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

114.

Yo ca vassasataṃ jīve, apassaṃ amataṃ padaṃ;

Ekāhaṃ jīvitaṃ seyyo, passato amataṃ padaṃ.

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一一四 如果活了一百岁，却不明白不死之道（涅槃），不如只活一天，而能明白不死之道。

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死而复生（参考“众生皆会死”偈287）

如果长命百岁，但不知道非缘起法的涅槃，

不如活一天一夜，能彻底明白非缘起法的涅槃。 (偈 114)

吉舍乔达弥是舍卫城的人，因为身材苗条，所以人们称呼她吉舍乔达弥。后来 ，她嫁给一位年轻的富翁，也生了一个儿子。但她的儿子却在刚学会走路时因故去世了。她为此痛苦万分，就抱着儿子的尸体，到处求人，希望能救活她的儿子。人们 认为她已经疯了，但有位智者，看见她可怜的样子，就决定送她去见佛陀。

这位智者告诉她：“你应该去见佛陀，他有你想要的药，去吧！”她就去请求佛陀 给她可以救活儿子的药。

佛陀知道她心思紊乱，便答应救活她的儿子，但要她先到村子里，去找从未有亲人去世的人家要一些芥子来。她心想有救活儿子的希望，一下子兴奋过头，没能仔细思量佛 陀话中的含义，就挨家挨户地问。每户人家都很乐意帮助她，但她就是找不到一户从没有亲人去世过的人家。天色渐渐傍晚时，她才明白不只她有亲人过世，而且，她也知道 死去的人比活着的人还多。她的态度因此变了，不再执着于儿子的尸体，她也明白佛陀 已经教导她最珍贵的道理：有生就有死。

她埋葬完儿子后，就回去告诉佛陀，找不到一户从没有亲人去世的人家。佛陀说： “乔达弥！你不可以错误地以为只有你的儿子丧生。现在你已经明白，众生都会死亡。 众生欲望尚未满足之前，死亡就夺走人的生命。”

吉舍乔达弥明白生命的变化和无常之后，决定放弃世间的生活，便请求佛陀允许 她加入尼僧团。佛陀就送她去尼僧团，并要尼僧团接纳她成为比丘尼。

她非常勤奋，经常正念现前，察觉自己的修行职责，并且精进修行，去除烦恼。

一天夜晚，她点燃油灯，并且在距离油灯不远处坐下，然后集中心念，观察火焰。 她发现火焰明灭不断，这时她心中如此想到：“一如火焰明灭不断，世上一切众生也都 如此，生灭不断(有人生，有人灭)，只有证得涅槃的人才不会生灭。”

这时候，佛陀在祇树给孤独园透过神通，明白她的修行进展，就放光，劝诫她继续 观想诸法无常，并且说：“如果长命百岁，但不知道无为法的涅槃，不如活一天一夜彻底明白 涅槃。”听完佛陀的说法后，她就证得阿罗汉果。

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【Dhammapada-aṭṭhakathā 法句经义注】

13. Kisāgotamīvatthu

Yoca vassasataṃ jīveti imaṃ dhammadesanaṃ satthā jetavane viharanto kisāgotamiṃ ārabbha kathesi.

Sāvatthiyaṃ kirekassa seṭṭhissa gehe cattālīsakoṭidhanaṃ aṅgārā eva hutvā aṭṭhāsi. Seṭṭhi taṃ disvā uppannasoko āhāraṃ paṭikkhipitvā mañcake nipajji. Tasseko sahāyako gehaṃ gantvā, “samma, kasmā socasī”ti pucchitvā taṃ pavattiṃ sutvā, “samma, mā soci, ahaṃ ekaṃ upāyaṃ jānāmi, taṃ karohī”ti. “Kiṃ karomi, sammā”ti? Attano āpaṇe kilañjaṃ pasāretvā tattha te aṅgāre rāsiṃ katvā vikkiṇanto viya nisīda, āgatāgatesu manussesu ye evaṃ vadanti – “sesajanā vatthatelamadhuphāṇitādīni vikkiṇanti, tvaṃ pana aṅgāre vikkiṇanto nisinno”ti. Te vadeyyāsi – “attano santakaṃ avikkiṇanto kiṃ karomī”ti? Yo pana taṃ evaṃ vadati “sesajanā vatthatelamadhuphāṇitādīni vikkiṇanti, tvaṃ pana hiraññasuvaṇṇaṃ vikkiṇanto nisinno”ti. Taṃ vadeyyāsi “kahaṃ hiraññasuvaṇṇan”ti. “Idan”ti ca vutte “āhara, tāva nan”ti hatthehi paṭiccheyyāsi. Evaṃ dinnaṃ tava hatthe hiraññasuvaṇṇaṃ bhavissati. Sā pana sace kumārikā hoti, tava gehe puttassa naṃ āharitvā cattālīsakoṭidhanaṃ tassā niyyādetvā tāya dinnaṃ valañjeyyāsi. Sace kumārako hoti, tava gehe vayappattaṃ dhītaraṃ tassa datvā cattālīsakoṭidhanaṃ niyyādetvā tena dinnaṃ valañjeyyāsīti. So “bhaddako upāyo”ti attano āpaṇe aṅgāre rāsiṃ katvā vikkiṇanto viya nisīdi. Ye pana naṃ evamāhaṃsu – “sesajanā vatthatelamadhuphāṇitādīni vikkiṇanti, kiṃ pana tvaṃ aṅgāre vikkiṇanto nisinno”ti? Tesaṃ “attano santakaṃ avikkiṇanto kiṃ karomī”ti paṭivacanaṃ adāsi. Athekā gotamī nāma kumārikā kisasarīratāya kisāgotamīti paññāyamānā parijiṇṇakulassa dhītā attano ekena kiccena āpaṇadvāraṃ gantvā taṃ seṭṭhiṃ disvā evamāha – “kiṃ, tāta, sesajanā vatthatelamadhuphāṇitādīni vikkiṇanti, tvaṃ hiraññasuvaṇṇaṃ vikkiṇanto nisinno”ti? “Kahaṃ, amma, hiraññasuvaṇṇan”ti ? “Nanu ‘tvaṃ tadeva gahetvā nisinnosī’ti, āhara, tāva naṃ, ammā”ti. Sā hatthapūraṃ gahetvā tassa hatthesu ṭhapesi, taṃ hiraññasuvaṇṇameva ahosi.

Atha naṃ seṭṭhi “kataraṃ te, amma, gehan”ti pucchitvā “asukaṃ nāmā”ti vutte tassā assāmikabhāvaṃ ñatvā dhanaṃ paṭisāmetvā taṃ attano puttassa ānetvā cattālīsakoṭidhanaṃ paṭicchāpesi. Sabbaṃ hiraññasuvaṇṇameva ahosi. Tassā aparena samayena gabbho patiṭṭhahi. Sā dasamāsaccayena puttaṃ vijāyi. So padasā gamanakāle kālamakāsi. Sā adiṭṭhapubbamaraṇatāya taṃ jhāpetuṃ nīharante vāretvā “puttassa me bhesajjaṃ pucchissāmī”ti matakaḷevaraṃ aṅkenādāya “api nu me puttassa bhesajjaṃ jānāthā”ti pucchantī gharapaṭipāṭiyā vicarati. Atha naṃ manussā, “amma, tvaṃ ummattikā jātā, matakaputtassa bhesajjaṃ pucchantī vicarasī”ti vadanti. Sā “avassaṃ mama puttassa bhesajjaṃ jānanakaṃ labhissāmī”ti maññamānā vicarati. Atha naṃ eko paṇḍitapuriso disvā, “ayaṃ mama dhītā paṭhamaṃ puttakaṃ vijātā bhavissati adiṭṭhapubbamaraṇā, mayā imissā avassayena bhavituṃ vaṭṭatī”ti cintetvā āha – “amma, ahaṃ bhesajjaṃ na jānāmi, bhesajjajānanakaṃ pana jānāmī”ti. “Ko jānāti, tātā”ti? “Satthā, amma, jānāti, gaccha, taṃ pucchāhī”ti. Sā “gamissāmi, tāta, pucchissāmi, tātā”ti vatvā satthāraṃ upasaṅkamitvā vanditvā ekamantaṃ ṭhitā pucchi – “tumhe kira me puttassa bhesajjaṃ jānātha, bhante”ti? “Āma, jānāmī”ti. “Kiṃ laddhuṃ vaṭṭatī”ti? “Accharaggahaṇamatte siddhatthake laddhuṃ vaṭṭatī”ti. “Labhissāmi, bhante”. “Kassa pana gehe laddhuṃ vaṭṭatī”ti? “Yassa gehe putto vā dhītā vā na koci matapubbo”ti. Sā “sādhu, bhante”ti satthāraṃ vanditvā mataputtakaṃ aṅkenādāya antogāmaṃ pavisitvā paṭhamagehassa dvāre ṭhatvā “atthi nu kho imasmiṃ gehe siddhatthako, puttassa kira me bhesajjaṃ etan”ti vatvā “atthī”ti vutte tena hi dethāti. Tehi āharitvā siddhatthakesu diyyamānesu “imasmiṃ gehe putto vā dhītā vā matapubbo koci natthi, ammā”ti pucchitvā “kiṃ vadesi, amma? Jīvamānā hi katipayā, matakā eva bahukā”ti vutte “tena hi gaṇhatha vo siddhatthake, netaṃ mama puttassa bhesajjan”ti paṭiadāsi.

Sā iminā nīyāmena ādito paṭṭhāya naṃ pucchantī vicari. Sā ekagehepi siddhatthake agahetvā sāyanhasamaye cintesi – “aho bhāriyaṃ kammaṃ, ahaṃ ‘mameva putto mato’ti saññamakāsiṃ, sakalagāmepi pana jīvantehi matakāva bahutarā”ti. Tassā evaṃ cintayamānāya puttasinehaṃ mudukahadayaṃ thaddhabhāvaṃ agamāsi. Sā puttaṃ araññe chaḍḍetvā satthu santikaṃ gantvā vanditvā ekamantaṃ aṭṭhāsi. Atha naṃ satthā “laddhā te ekaccharamattā siddhatthakā”ti āha. “Na laddhā, bhante, sakalagāme jīvantehi matakāva bahutarā”ti. Atha naṃ satthā “tvaṃ ‘mameva putto mato’ti sallakkhesi, dhuvadhammo esa sattānaṃ. Maccurājā hi sabbasatte aparipuṇṇajjhāsaye eva mahogho viya parikaḍḍhamānoyeva apāyasamudde pakkhipatī”ti vatvā dhammaṃ desento imaṃ gāthamāha –

“Taṃ puttapasusammattaṃ, byāsattamanasaṃ naraṃ;

Suttaṃ gāmaṃ mahoghova, maccu ādāya gacchatī”ti. (dha. pa. 287);

Gāthāpariyosāne kisāgotamī sotāpattiphale patiṭṭhahi, aññepi bahū sotāpattiphalādīni pāpuṇiṃsūti.

Sā pana satthāraṃ pabbajjaṃ yāci, satthā taṃ bhikkhunīnaṃ santikaṃ pesetvā pabbājesi. Sā laddhūpasampadā kisāgotamī therīti paññāyi. Sā ekadivasaṃ uposathāgāre vāraṃ patvā dīpaṃ jāletvā nisinnā dīpajālā uppajjantiyo ca bhijjantiyo ca disvā “evameva ime sattā uppajjanti ceva nirujjhanti ca, nibbānappattā eva na paññāyantī”ti ārammaṇaṃ aggahesi. Satthā gandhakuṭiyaṃ nisinnova obhāsaṃ pharitvā tassā sammukhe nisīditvā kathento viya “evameva, gotami, ime sattā dīpajālā viya uppajjanti ceva nirujjhanti ca, nibbānappattā eva na paññāyanti, evaṃ nibbānaṃ apassantānaṃ vassasataṃ jīvanato nibbānaṃ passantassa khaṇamattampi jīvitaṃ seyyo”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

114.

“Yo ca vassasataṃ jīve, apassaṃ amataṃ padaṃ;

Ekāhaṃ jīvitaṃ seyyo, passato amataṃ padan”ti.

Tattha amataṃ padanti maraṇavirahitakoṭṭhāsaṃ, amatamahānibbānanti attho. Sesaṃ purimasadisameva.

Desanāvasāne kisāgotamī yathānisinnāva saha paṭisambhidāhi arahatte patiṭṭhahīti.

Kisāgotamīvatthu terasamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/8. Sahassavagga 千品 (Dhp 8, 100-115)”

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【经名】 8.14 Bahuputtikattherīvatthu 母亲分财产 (Dhp 8.14, 115)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

115.

Yo ca vassasataṃ jīve, apassaṃ dhammamuttamaṃ;

Ekāhaṃ jīvitaṃ seyyo, passato dhammamuttamaṃ.

Sahassavaggo aṭṭhamo niṭṭhito.

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一一五 如果活了一百岁，却不明白至高无上的正法，不如只活一天，而能明白至高无上的正法。

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疏于照顾母亲的子女（可参考“父亲与不肖的儿子们”偈234）

如果长命百岁，但不知道究竟的正法，

不如能见到究竟正法，即使只活一天。 (偈 115)

舍卫城中有对夫妇，生育有几位儿女。这些儿女都结婚了而且一家和乐。后来，丈夫去世了，他的妻子巴户普提卡没有分财产给儿女。她的儿女想要分财产，就告诉她： “母亲，现在父亲已经过世了，你拥有家产有什么用呢？我们难道无法照顾你吗？”他 们一再地向母亲如此表示，巴户普提卡也相信他们会照顾她，就把所有的财产分给儿女 ，一丝一毫也没留给自己。

分完财产后，她先到大儿子家去，但不久，大媳妇就抱怨：“你就知道到我们家住 ，好像分给我们两份财产似的。”她就到二儿子家去，但同样的事情也发生了，她只好 一个儿子接着一个儿子，一个女儿接着一个女儿的家到处去，但没有任何一位儿女愿意 长期照顾她，也没有任何一位儿女尊重她。

她也因为对儿女十分失望，而出家为比丘尼。她明白自己晚年才出家，不能放逸， 必须利用生命中剩余的时光好好修行，所以，她日夜修习、禅修。佛陀从祇树给孤独园 透过神通，明白她的修行情况，就放光，劝诫她：“即使长命百岁，但若不修习、奉行 佛法，则生命毫无意义。”后来，她正念现前，如法奉行佛陀的教诲，而证得阿罗汉果。

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【Dhammapada-aṭṭhakathā 法句经义注】

14. Bahuputtikattherīvatthu

Yoca vassasataṃ jīveti imaṃ dhammadesanaṃ satthā jetavane viharanto bahuputtikaṃ theriṃ ārabbha kathesi.

Sāvatthiyaṃ kirekasmiṃ kule satta puttā satta ca dhītaro ahesuṃ. Te sabbepi vayappattā gehe patiṭṭhahitvā attano dhammatāya sukhappattā ahesuṃ. Tesaṃ aparena samayena pitā kālamakāsi. Mahāupāsikā sāmike naṭṭhepi na tāva kuṭumbaṃ vibhajati. Atha naṃ puttā āhaṃsu – “amma, amhākaṃ pitari naṭṭhe tuyhaṃ ko attho kuṭumbena, kiṃ mayaṃ taṃ upaṭṭhātuṃ na sakkomā”ti. Sā tesaṃ kathaṃ sutvā tuṇhī hutvā punappunaṃ tehi vuccamānā “puttā maṃ paṭijaggissanti, kiṃ me visuṃ kuṭumbenā”ti sabbaṃ sāpateyyaṃ majjhe bhinditvā adāsi. Atha naṃ katipāhaccayena jeṭṭhaputtassa bhariyā “aho amhākaṃ, ayyā, ‘jeṭṭhaputto me’ti dve koṭṭhāse datvā viya imameva gehaṃ āgacchatī”ti āha. Sesaputtānaṃ bhariyāpi evameva vadiṃsu. Jeṭṭhadhītaraṃ ādiṃ katvā tāsaṃ gehaṃ gatakālepi naṃ evameva vadiṃsu. Sā avamānappattā hutvā “kiṃ imesaṃ santike vuṭṭhena, bhikkhunī hutvā jīvissāmī”ti bhikkhunīupassayaṃ gantvā pabbajjaṃ yāci. Tā naṃ pabbājesuṃ. Sā laddhūpasampadā hutvā bahuputtikattherīti paññāyi. Sā “ahaṃ mahallakakāle pabbajitā, appamattāya me bhavitabban”ti bhikkhunīnaṃ vattapaṭivattaṃ karontī “sabbarattiṃ samaṇadhammaṃ karissāmī”ti heṭṭhāpāsāde ekaṃ thambhaṃ hatthena gahetvā taṃ āviñchamānāva samaṇadhammaṃ karoti, caṅkamamānāpi “andhakāraṭṭhāne me rukkhe vā katthaci vā sīsaṃ paṭihaññeyyā”ti taṃ rukkhaṃ hatthena gahetvā taṃ āviñchamānāva samaṇadhammaṃ karoti, “satthārā desitadhammameva karissāmī”ti dhammaṃ āvajjetvā dhammaṃ anussaramānāva samaṇadhammaṃ karoti. Atha satthā gandhakuṭiyaṃ nisinnova obhāsaṃ pharitvā sammukhe nisinno viya tāya saddhiṃ kathento “bahuputtike mayā desitaṃ dhammaṃ anāvajjentassa apassantassa vassasataṃ jīvanato mayā desitaṃ dhammaṃ passantassa muhuttampi jīvitaṃ seyyo”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

115.

“Yo ca vassasataṃ jīve, apassaṃ dhammamuttamaṃ;

Ekāhaṃ jīvitaṃ seyyo, passato dhammamuttaman”ti.

Tattha dhammamuttamanti navavidhaṃ lokuttaradhammaṃ. So hi uttamo dhammo nāma. Yo hi taṃ na passati, tassa vassasatampi jīvanato taṃ dhammaṃ passantassa paṭivijjhantassa ekāhampi ekakkhaṇampi jīvitaṃ seyyoti.

Gāthāpariyosāne bahuputtikattherī saha paṭisambhidāhi arahatte patiṭṭhahīti.

Bahuputtikattherīvatthu cuddasamaṃ.

Sahassavaggavaṇṇanā niṭṭhitā.

Aṭṭhamo vaggo.

Namo tassa bhagavato arahato sammāsambuddhassa

Khuddakanikāye

Dhammapada-aṭṭhakathā

(Dutiyo bhāgo)

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/9. Pāpavagga 恶品 (Dhp 9, 116-128)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9.1 Cūḷekasāṭakabrāhmaṇavatthu 穷苦婆罗门布施 (Dhp 9.1, 116)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Pāpavaggo

116.

Abhittharetha kalyāṇe, pāpā cittaṃ nivāraye;

Dandhañhi karoto puññaṃ, pāpasmiṃ ramatī mano.

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九 恶品

一一六 应当赶快做善事，防止心向恶行。做善事迟缓的人，他的心就会喜爱邪恶。

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一位穷苦婆罗门的慷慨奉献

行善要趁早，并且要制止心，不要去做恶，

若迟疑，则心容易造作恶行。 (偈 116)

舍卫城里有一对夫妇，他们只有一件外套，所以夫妇两人无法同时外出。因此，太太白天去精舍，先生就利用夜晚前往精舍。有一天晚上，先生听完佛陀的说法后，整个人法喜充满，心中强烈地想把这件唯一的外套供养给佛陀。但是他明白，如果供养出去，他们夫妇两人就没有任何外套了。他因此犹豫不决而迟疑着，就这样，初夜和中夜过去了，后夜来临时，他在心里告诉自己：“如果我再迟疑下去，就要失去断除世间苦的机会了。我要立刻供养这件外套。”他于是把外套放在佛陀的脚下，并大声叫着：“我战胜自己了！我战胜自己了！”

憍萨罗国波斯匿王也在听法的群众中。当他听到这些话时，就派人去调查原因。在得知这是那位婆罗门供养佛陀外套时所发出的声音时，他说这不是平常人可以做得到的事，值得赞赏。国王就要手下送一件布料给这婆罗门，奖赏他虔诚的信仰和慷慨供养。不过，这婆罗门把国王赏赐的布料也供养给佛陀。国王因此又赏赐他两件布料，这婆罗门也同样的把它们供养给佛陀，不管国王奖赏几件布料（每次都是上一次的两倍），他都全数供养佛陀。最后当国王赏赐他三十二件布料时，他在国王的要求下，留下一件给自己，另一件给太太，其余的三十件全部供养佛陀。

国王接着说，这婆罗门真正做到难舍能舍的事，应该给予更适当的奖赏。国王就派人回宫中拿来两件非常昂贵的天鹅绒地毯，将它们赏赐给这婆罗门。他用这些地毯做成两件覆罩，其中一件供养给佛陀。后来，国王再到祇树给孤独园时，看见婆罗门供养佛陀的覆罩时，心里十分高兴，又赏赐这婆罗门一番。

其他比丘知道这婆罗门的事情之后，就问佛陀：

“为什么这婆罗门所做的善业，现世就立刻得到报应呢？”

“这婆罗门如果初夜时就供养，那么他所得到的奖赏会更多。但他是在后夜才供养，奖赏就少了。一个人若要布施，应该马上做，若迟疑，回报既慢且少。更有甚者，可能甚至就不布施了，毕竟人心容易做恶业。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

9. Pāpavaggo

1. Cūḷekasāṭakabrāhmaṇavatthu

Abhittharethakalyāṇeti imaṃ dhammadesanaṃ satthā jetavane viharanto cūḷekasāṭakabrāhmaṇaṃ ārabbha kathesi.

Vipassidasabalassa kālasmiñhi mahāekasāṭakabrāhmaṇo nāma ahosi, ayaṃ pana etarahi sāvatthiyaṃ cūḷekasāṭako nāma. Tassa hi eko nivāsanasāṭako ahosi, brāhmaṇiyāpi eko. Ubhinnampi ekameva pārupanaṃ, bahi gamanakāle brāhmaṇo vā brāhmaṇī vā taṃ pārupati. Athekadivasaṃ vihāre dhammassavane ghosite brāhmaṇo āha – “bhoti dhammassavanaṃ ghositaṃ, kiṃ divā dhammassavanaṃ gamissasi, udāhu rattiṃ. Pārupanassa hi abhāvena na sakkā amhehi ekato gantun”ti. Brāhmaṇī, “sāmi, ahaṃ divā gamissāmī”ti sāṭakaṃ pārupitvā agamāsi. Brāhmaṇo divasabhāgaṃ gehe vītināmetvā rattiṃ gantvā satthu purato nisinnova dhammaṃ assosi. Athassa sarīraṃ pharamānā pañcavaṇṇā pīti uppajji. So satthāraṃ pūjitukāmo hutvā “sace imaṃ sāṭakaṃ dassāmi, neva brāhmaṇiyā, na mayhaṃ pārupanaṃ bhavissatī”ti cintesi. Athassa maccheracittānaṃ sahassaṃ uppajji, punekaṃ saddhācittaṃ uppajji. Taṃ abhibhavitvā puna maccherasahassaṃ uppajji. Itissa balavamaccheraṃ bandhitvā gaṇhantaṃ viya saddhācittaṃ paṭibāhatiyeva. Tassa “dassāmi, na dassāmī”ti cintentasseva paṭhamayāmo apagato, majjhimayāmo sampatto. Tasmimpi dātuṃ nāsakkhi. Pacchimayāme sampatte so cintesi – “mama saddhācittena maccheracittena ca saddhiṃ yujjhantasseva dve yāmā vītivattā, idaṃ mama ettakaṃ maccheracittaṃ vaḍḍhamānaṃ catūhi apāyehi sīsaṃ ukkhipituṃ na dassati, dassāmi nan”ti. So maccherasahassaṃ abhibhavitvā saddhācittaṃ purecārikaṃ katvā sāṭakaṃ ādāya satthu pādamūle ṭhapetvā “jitaṃ me, jitaṃ me”ti tikkhattuṃ mahāsaddamakāsi.

Rājā pasenadi kosalo dhammaṃ suṇanto taṃ saddaṃ sutvā “pucchatha naṃ, kiṃ kira tena jitan”ti āha. So rājapurisehi pucchito tamatthaṃ ārocesi. Taṃ sutvā rājā “dukkaraṃ kataṃ brāhmaṇena, saṅgahamassa karissāmī”ti ekaṃ sāṭakayugaṃ dāpesi. So tampi tathāgatasseva adāsi. Puna rājā dve cattāri aṭṭha soḷasāti dviguṇaṃ katvā dāpesi. So tānipi tathāgatasseva adāsi. Athassa rājā dvattiṃsa yugāni dāpesi. Brāhmaṇo “attano aggahetvā laddhaṃ laddhaṃ vissajjesiyevā”ti vādamocanatthaṃ tato ekaṃ yugaṃ attano, ekaṃ brāhmaṇiyāti dve yugāni gahetvā tiṃsa yugāni tathāgatasseva adāsi. Rājā pana tasmiṃ sattakkhattumpi dadante puna dātukāmoyeva ahosi. Pubbe mahāekasāṭako catusaṭṭhiyā sāṭakayugesu dve aggahesi, ayaṃ pana dvattiṃsāya laddhakāle dve aggahesi. Rājā purise āṇāpesi – “dukkaraṃ bhaṇe brāhmaṇena kataṃ, antepure mama dve kambalāni āharāpeyyāthā”ti. Te tathā kariṃsu. Rājā satasahassagghanake dve kambale dāpesi. Brāhmaṇo “na ime mama sarīre upayogaṃ arahanti, buddhasāsanasseva ete anucchavikā”ti ekaṃ kambalaṃ antogandhakuṭiyaṃ satthu sayanassa upari vitānaṃ katvā bandhi, ekaṃ attano ghare nibaddhaṃ bhuñjantassa bhikkhuno bhattakiccaṭṭhāne vitānaṃ katvā bandhi. Rājā sāyanhasamaye satthu santikaṃ gantvā taṃ kambalaṃ sañjānitvā, “bhante, kena pūjā katā”ti pucchitvā “ekasāṭakenā”ti vutte “brāhmaṇo mama pasādaṭṭhāneyeva pasīdatī”ti vatvā “cattāro hatthī cattāro asse cattāri kahāpaṇasahassāni catasso itthiyo catasso dāsiyo cattāro purise caturo gāmavare”ti evaṃ yāva sabbasatā cattāri cattāri katvā sabbacatukkaṃ nāma assa dāpesi.

Bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ – “aho acchariyaṃ cūḷekasāṭakassa kammaṃ, taṃmuhuttameva sabbacatukkaṃ labhi, idāni katena kalyāṇakammena ajjameva vipāko dinno”ti. Satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte, “bhikkhave, sacāyaṃ ekasāṭako paṭhamayāme mayhaṃ dātuṃ asakkhissa, sabbasoḷasakaṃ alabhissa. Sace majjhimayāme asakkhissa, sabbaṭṭhakaṃ alabhissa . Balavapacchimayāme dinnattā panesa sabbacatukkaṃ labhi. Kalyāṇakammaṃ karontena hi uppannaṃ cittaṃ ahāpetvā taṅkhaṇaññeva kātabbaṃ. Dandhaṃ kataṃ kusalañhi sampattiṃ dadamānaṃ dandhameva dadāti, tasmā cittuppādasamanantarameva kalyāṇakammaṃ kātabban”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

116.

“Abhittharetha kalyāṇe, pāpā cittaṃ nivāraye;

Dandhañhi karoto puññaṃ, pāpasmiṃ ramatī mano”ti.

Tattha abhittharethāti turitaturitaṃ sīghasīghaṃ kareyyāti attho. Gihinā vā hi “salākabhattadānādīsu kiñcideva kusalaṃ karissāmī”ti citte uppanne yathā aññe okāsaṃ na labhanti, evaṃ “ahaṃ pure, ahaṃ pure”ti turitaturitameva kātabbaṃ. Pabbajitena vā upajjhāyavattādīni karontena aññassa okāsaṃ adatvā “ahaṃ pure, ahaṃ pure”ti turitaturitameva kātabbaṃ. Pāpā cittanti kāyaduccaritādipāpakammato vā akusalacittuppādato vā sabbathāmena cittaṃ nivāraye. Dandhañhi karototi yo pana “dassāmi, na dassāmi sampajjissati nu kho me, no”ti evaṃ cikkhallamaggena gacchanto viya dandhaṃ puññaṃ karoti, tassa ekasāṭakassa viya maccherasahassaṃ pāpaṃ okāsaṃ labhati. Athassa pāpasmiṃ ramatī mano, kusalakammakaraṇakāleyeva hi cittaṃ kusale ramati, tato muccitvā pāpaninnameva hotīti.

Gāthāpariyosāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Cūḷekasāṭakabrāhmaṇavatthu paṭhamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.3.22 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/9. Pāpavagga 恶品 (Dhp 9, 116-128)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9.2 Seyyasakattheravatthu 克制性欲 (Dhp 9.2, 117)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

《克制性欲经》

117.

（一一七偈：）

Pāpañce puriso kayirā,

“人即使作了恶（人假如可能犯了错误）──

na naṃ [na taṃ (sī. pī.)] kayirā punappunaṃ;

切忌再犯错（不要一错再错不知自拔）！

Na tamhi chandaṃ kayirātha,

不要沉迷于作恶（不可沉溺于恶欲当中）！

dukkho pāpassa uccayo.

积恶就会受苦（恶贯满盈时必定遭受苦报）。”

☸.....................................................................

（❄ 法句经故事：克制性欲 ～☺）

从前，有一位比丘名叫施越（ Seyyasaka ）──

他对出家修行的生活不满意，并且有自慰的习惯。

当佛陀知道他的行为时，告诫他不要再做！

否则，会导致他远离清净持戒的修行生活。

佛陀也因此制定比丘不可沉溺于感官享乐的戒律。

世尊说这种行为，要加以谴责。

世尊说：

“这种行为，会使人产生苦痛！”

克制性欲经 ～恶品‧第二经终

～《法句经‧恶品‧Seyyasakattheravatthu 克制性欲经》(Dhp 9.2, 117)

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

2. Seyyasakattheravatthu

Pāpañcapurisoti imaṃ dhammadesanaṃ satthā jetavane viharanto seyyasakattheraṃ ārabbha kathesi.

So hi lāḷudāyittherassa saddhivihāriko, attano anabhiratiṃ tassa ārocetvā tena paṭhamasaṅghādisesakamme samādapito uppannuppannāya anabhiratiyā taṃ kammamakāsi (pārā. 234). Satthā tassa kiriyaṃ sutvā taṃ pakkosāpetvā “evaṃ kira tvaṃ karosī”ti pucchitvā “āma, bhante”ti vutte “kasmā bhāriyaṃ kammaṃ akāsi, ananucchavikaṃ moghapurisā”ti nānappakārato garahitvā sikkhāpadaṃ paññāpetvā “evarūpañhi kammaṃ diṭṭhadhammepi samparāyepi dukkhasaṃvattanikameva hotī”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

117.

“Pāpañce puriso kayirā, na naṃ kayirā punappunaṃ;

Na tamhi chandaṃ kayirātha, dukkho pāpassa uccayo”ti.

Tassattho – 假如一个人偶尔做了恶业，应该当下反省：“这是不适当的、粗劣的”，不要一再去做。如果对那恶业生起了欲求或喜好，也应该消除它，决不去做。是什么原因呢？因为恶的积累是痛苦的。恶的积累、增长，无论在现世还是来世，都只会带来痛苦。

说法结束时，许多人证得了须陀洹果等。

施越长老的故事第二则终。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.9.30 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/9. Pāpavagga 恶品 (Dhp 9, 116-128)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9.3 Lājadevadhītāvatthu 天女照顾大迦叶 (Dhp 9.3, 118)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

《天女照顾大迦叶经》

118.

（一一八偈：）

Puññañce puriso kayirā,

“人若行善事（人不但应该培养善福），

kayirā naṃ [kayirāthetaṃ (sī. syā.), kayirāthenaṃ (pī.)] punappunaṃ;

应常重复行（还应该持续一再培养）；

Tamhi chandaṃ kayirātha,

于善应喜行（他更应生起欢喜心愿去做），

sukho puññassa uccayo.

积善得快乐（积聚善福必感受快乐）。”

☸.....................................................................

（❄ 法句经故事：女天神照顾大迦叶尊者 ～☺）

有一次，大迦叶尊者停留在毕钵罗岩洞中，并且入禅定长达七天之久。

当他出定后，希望提供机会给一个人，让他能够供养刚出定的修行人。

就在这时候，他看见一位年轻的女子正在煮食物，就站在她门口化缘。

年轻的女子看见大迦叶尊者时，满心欢喜，她恭敬地说：

“尊者！希望我这微薄的供养，能够使我明白究竟真理。”

大迦叶尊者接受她的供养后，向她表示随喜：

“希望你的愿望能够实现。”

后来，她被毒蛇咬到而丧生。

她往生为忉利天的天神，拥有天神的一切荣耀。

她知道自己所以能往生忉利天为天神，是因为供养大迦叶尊者的关系；

所以十分感激他，便决定继续做善事，使福报能持续下去。

她每天清晨都到精舍去打扫周边环境，把水壶装满水，并且做其它的工作。

大迦叶尊者刚开始的时候以为是年轻沙弥的服务，

后来，他发现竟然是一名女天神在做这些工作，

就劝她不要再来精舍，避免别人说闲话。

听完大迦叶尊者的话后，她非常生气，哭泣着向尊者恳求：

“请你不要毁了我的福报！”

这时候，佛陀听见她的哭声，便放光安慰她说：

虽然善事非常重要，但身为年轻女子，单身来精舍服务并不值得鼓励。

天女照顾大迦叶经 ～恶品‧第三经终

～《法句经‧恶品‧Lājadevadhītāvatthu 天女照顾大迦叶经》(Dhp 9.3, 118)

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

3. Lājadevadhītāvatthu

Puññañceti imaṃ dhammadesanaṃ satthā jetavane viharanto lājadevadhītaraṃ ārabbha kathesi. Vatthu rājagahe samuṭṭhitaṃ.

Āyasmā hi mahākassapo pippaliguhāyaṃ viharanto jhānaṃ samāpajjitvā sattame divase vuṭṭhāya dibbena cakkhunā bhikkhācāraṭṭhānaṃ olokento ekaṃ sālikhettapālikaṃ itthiṃ sālisīsāni gahetvā lāje kurumānaṃ disvā “saddhā nu kho, assaddhā”ti vīmaṃsitvā “saddhā”ti ñatvā “sakkhissati nu kho me saṅgahaṃ kātuṃ, no”ti upadhārento “visāradā kuladhītā mama saṅgahaṃ karissati, katvā ca pana mahāsampattiṃ labhissatī”ti ñatvā cīvaraṃ pārupitvā pattamādāya sālikhettasamīpeyeva aṭṭhāsi. Kuladhītā theraṃ disvāva pasannacittā pañcavaṇṇāya pītiyā phuṭṭhasarīrā “tiṭṭhatha, bhante”ti vatvā lāje ādāya vegena gantvā therassa patte ākiritvā pañcapatiṭṭhitena vanditvā, “bhante, tumhehi diṭṭhadhammassa bhāginī assan”ti patthanaṃ akāsi. Thero “evaṃ hotū”ti anumodanamakāsi. Sāpi theraṃ vanditvā attanā dinnadānaṃ āvajjamānā nivatti. Tāya ca pana kedāramariyādāya gamanamagge ekasmiṃ bile ghoraviso sappo nipajji. So therassa kāsāyapaṭicchannaṃ jaṅghaṃ ḍaṃsituṃ nāsakkhi. Itarā dānaṃ āvajjamānā nivattantī taṃ padesaṃ pāpuṇi. Sappo bilā nikkhamitvā taṃ ḍaṃsitvā tattheva pātesi. Sā pasannacittena kālaṃ katvā tāvatiṃsabhavane tiṃsayojanike kanakavimāne suttappabuddhā viya sabbālaṅkārapaṭimaṇḍitena tigāvutena attabhāvena nibbatti. Sā dvādasayojanikaṃ ekaṃ dibbavatthaṃ nivāsetvā ekaṃ pārupitvā accharāsahassaparivutā pubbakammapakāsanatthāya suvaṇṇalājabharitena olambakena suvaṇṇasarakena paṭimaṇḍite vimānadvāre ṭhitā attano sampattiṃ oloketvā “kiṃ nu kho me katvā ayaṃ sampatti laddhā”ti dibbena cakkhunā upadhārentī “ayyassa me mahākassapattherassa dinnalājanissandena sā laddhā”ti aññāsi.

Sā evaṃ parittakena kammena evarūpaṃ sampattiṃ labhitvā “na dāni mayā pamajjituṃ vaṭṭati, ayyassa vattapaṭivattaṃ katvā imaṃ sampattiṃ thāvaraṃ karissāmī”ti cintetvā pātova kanakamayaṃ sammajjaniñceva kacavarachaḍḍanakañca pacchiṃ ādāya gantvā therassa pariveṇaṃ sammajjitvā pānīyaparibhojanīyaṃ upaṭṭhāpesi. Thero taṃ disvā “kenaci daharena vā sāmaṇerena vā vattaṃ kataṃ bhavissatī”ti sallakkhesi. Sā dutiyadivasepi tatheva akāsi, theropi tatheva sallakkhesi. Tatiyadivase pana thero tassā sammajjanisaddaṃ sutvā tālacchiddādīhi ca paviṭṭhaṃ sarīrobhāsaṃ disvā dvāraṃ vivaritvā “ko esa sammajjatī”ti pucchi. “Ahaṃ, bhante, tumhākaṃ upaṭṭhāyikā lājadevadhītā”ti. “Nanu mayhaṃ evaṃnāmikā upaṭṭhāyikā nāma natthī”ti. “Ahaṃ, bhante, sālikhettaṃ rakkhamānā lāje datvā pasannacittā nivattantī sappena daṭṭhā kālaṃ katvā tāvatiṃsadevaloke uppannā, mayā ayyaṃ nissāya ayaṃ sampatti laddhā, idānipi tumhākaṃ vattapaṭivattaṃ katvā ‘sampattiṃ thāvaraṃ karissāmī’ti āgatāmhi, bhante”ti. “Hiyyopi parepi tayāvetaṃ ṭhānaṃ sammajjitaṃ, tayāva pānīyabhojanīyaṃ upaṭṭhāpitan”ti. “Āma, bhante”ti. “Apehi devadhīte, tayā kataṃ vattaṃ kataṃva hotu, ito paṭṭhāya imaṃ ṭhānaṃ mā āgamī”ti. “Bhante, mā maṃ nāsetha, tumhākaṃ vattaṃ katvā sampattiṃ me thiraṃ kātuṃ dethā”ti. “Apehi devadhīte, mā maṃ anāgate cittabījaniṃ gahetvā nisinnehi dhammakathikehi ‘mahākassapattherassa kira ekā devadhītā āgantvā vattapaṭivattaṃ katvā pānīyaparibhojanīyaṃ upaṭṭhāpesī’ti vattabbataṃ kari, ito paṭṭhāya idha mā āgami, paṭikkamā”ti. Sā “mā maṃ, bhante, nāsethā”ti punappunaṃ yāciyeva. Thero “nāyaṃ mama vacanaṃ suṇātī”ti cintetvā “tuvaṃ pamāṇaṃ na jānāsī”ti accharaṃ pahari. Sā tattha saṇṭhātuṃ asakkontī ākāse uppatitvā añjaliṃ paggayha, “bhante, mayā laddhasampattiṃ mā nāsetha, thāvaraṃ kātuṃ dethā”ti rodantī ākāse aṭṭhāsi.

Satthā jetavane gandhakuṭiyaṃ nisinnova tassā roditasaddaṃ sutvā obhāsaṃ pharitvā devadhītāya sammukhe nisīditvā kathento viya “devadhīte mama puttassa kassapassa saṃvarakaraṇameva bhāro, puññatthikānaṃ pana ‘ayaṃ no attho’ti sallakkhetvā puññakaraṇameva bhāro. Puññakaraṇañhi idha ceva samparāye ca sukhamevā”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

118.

“Puññañce puriso kayirā, kayirā naṃ punappunaṃ;

Tamhi chandaṃ kayirātha, sukho puññassa uccayo”ti.

Tassattho – 假如一个人做了福业，不应满足于“我已经做了一次福业，这样足够了”而不停止，应该一再去做。即使在没有做的时刻，也应对那福业保持欲求、喜好和热忱。是什么原因呢？因为福的积累是快乐的。福的积累、增长，能带来此世和来世的快乐，所以是快乐的。

说法结束时，天女在四十五由旬高的空中，证得了须陀洹果。

爆米花天女的故事第三则终。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/9. Pāpavagga 恶品 (Dhp 9, 116-128)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9.4 Anāthapiṇḍikaseṭṭhivatthu 给孤独长者与守护精灵 (Dhp 9.4, 119-120)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

119.

Pāpopi passati bhadraṃ, yāva pāpaṃ na paccati;

Yadā ca paccati pāpaṃ, atha pāpo pāpāni [atha pāpāni (?)] passati.

☸---------------------------------------------------------------------

一一九 恶业未成熟，恶人以为是福，恶业成熟时，恶人才见到恶报。

☸.....................................................................

给孤独长者与守护精灵

造作恶业的人，在恶报未成熟时，可能享乐，

一旦恶报成熟，则承受恶报。 (偈 119)

☸*********************************************************************

120.

Bhadropi passati pāpaṃ, yāva bhadraṃ na paccati;

Yadā ca paccati bhadraṃ, atha bhadro bhadrāni [atha bhadrāni (?)] passati.

☸---------------------------------------------------------------------

一二〇 善业未成熟，善人可能遇到不幸，善业成熟时，善人才见到善报。

☸.....................................................................

造作善业的人，在业报尚未成熟时，可能受苦，

一旦业报成熟，则享受善报。 (偈 120)

给孤独长者是祇树给孤独园的捐献者。他不仅乐善好施，同时也是佛陀的虔诚信徒 。他每天前往祇树给孤独园三次，向佛陀顶礼问候。清晨的时候，他会带着米粥前去， 白天的时候带适当的食物，夜晚的时候，则是医药和花。后来，他的家境衰落，但由于 对佛法有信心，他不受贫穷影响，每天继续供养。一天夜晚，住在他家的守护精灵在他 的面前现身，告诉他：“我是守护精灵，长久以来你一直供养佛陀，从不为自己的未来 打算，现在才会如此穷困。此后不要再供养佛陀了！好好照顾你的事业，再做一个富翁吧！”

给孤独长者听完守护精灵这些话后，就要求它离开他家。因为他的修持非常好，这 守护精灵无法抗拒他的要求，只好离开，但却无处可去，想回去，又怕给孤独长者。只 好去找帝释天，帝释天建议它做件善事，回报给孤独长者，然后，请求他原谅。帝释天接着说 ：“有些商人向给孤独长者借贷，至今未还，他的祖先也埋藏了很多的财富，但却被冲入海底，还有一些无主的财富藏在某某地方。去吧！把这些财富全找回来，塞满给孤独 长者的家！”这守护精灵照着帝释天的话去做，给孤独长者就又发达起来了。

当守护精灵告诉给孤独长者，它的所作所为后，给孤独长者允许它回来他家，并且 带它去见佛陀，佛陀告诉他们两人：“人可能在很长的时间内无法享受善业的善报，也 没受到恶业的报应，但善恶业报迟早总会成熟的。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

4. Anāthapiṇḍikaseṭṭhivatthu

Pāpopipassatī bhadranti imaṃ dhammadesanaṃ satthā jetavane viharanto anāthapiṇḍikaṃ ārabbha kathesi.

Anāthapiṇḍiko hi vihārameva uddissa catupaṇṇāsakoṭidhanaṃ buddhasāsane vikiritvā satthari jetavane viharante devasikaṃ tīṇi mahāupaṭṭhānāni gacchati, gacchanto ca “kiṃ nu kho ādāya āgatoti sāmaṇerā vā daharā vā hatthampi me olokeyyun”ti tucchahattho nāma na gatapubbo. Pātova gacchanto yāguṃ gāhāpetvāva gacchati, katapātarāso sappinavanītādīni bhesajjāni. Sāyanhasamaye mālāgandhavilepanavatthādīni gāhāpetvā gacchati. Evaṃ niccakālameva divase divase dānaṃ datvā sīlaṃ rakkhati. Aparabhāge dhanaṃ parikkhayaṃ gacchati. Vohārūpajīvinopissa hatthato aṭṭhārasakoṭidhanaṃ iṇaṃ gaṇhiṃsu, kulasantakāpissa aṭṭhārasahiraññakoṭiyo, nadītīre nidahitvā ṭhapitā udakena kūle bhinne mahāsamuddaṃ pavisiṃsu. Evamassa anupubbena dhanaṃ parikkhayaṃ agamāsi. So evaṃbhūtopi saṅghassa dānaṃ detiyeva, paṇītaṃ pana katvā dātuṃ na sakkoti.

So ekadivasaṃ satthārā “dīyati pana te, gahapati, kule dānan”ti vutte “dīyati, bhante, tañca kho kaṇājakaṃ bilaṅgadutiyan”ti āha. Atha naṃ satthā, “gahapati, ‘lūkhaṃ dānaṃ demī’ti mā cintayi. Cittasmiñhi paṇīte buddhādīnaṃ dinnadānaṃ lūkhaṃ nāma natthi, apica tvaṃ aṭṭhannaṃ ariyapuggalānaṃ dānaṃ desi, ahaṃ pana velāmakāle sakalajambudīpaṃ unnaṅgalaṃ katvā mahādānaṃ pavattayamānopi tisaraṇagatampi kañci nālatthaṃ, dakkhiṇeyyā nāma evaṃ dullabhā. Tasmā ‘lūkhaṃ me dānan’ti mā cintayī”ti vatvā velāmasuttamassa (a. ni. 9.20) kathesi. Athassa dvārakoṭṭhake adhivatthā devatā satthari ceva satthusāvakesu ca gehaṃ pavisantesu tesaṃ tejena saṇṭhātuṃ asakkontī, “yathā ime imaṃ gehaṃ na pavisanti, tathā gahapatiṃ paribhindissāmī”ti taṃ vattukāmāpi issarakāle kiñci vattuṃ nāsakkhi, idāni “panāyaṃ duggato gaṇhissati me vacanan”ti rattibhāge seṭṭhissa sirigabbhaṃ pavisitvā ākāse aṭṭhāsi. Atha seṭṭhi naṃ disvā “ko eso”ti āha. Ahaṃ te mahāseṭṭhi catutthadvārakoṭṭhake adhivatthā devatā, tuyhaṃ ovādadānatthāya āgatāti. Tena hi ovadehīti. Mahāseṭṭhi tayā pacchimakālaṃ anoloketvāva samaṇassa gotamassa sāsane bahuṃ dhanaṃ vippakiṇṇaṃ, idāni duggato hutvāpi taṃ na muñcasiyeva, evaṃ vattamāno katipāheneva ghāsacchādanamattampi na labhissasi , kiṃ te samaṇena gotamena, atipariccāgato oramitvā kammante payojento kuṭumbaṃ saṇṭhāpehīti. Ayaṃ me tayā dinnaovādoti. Āma, seṭṭhīti. Gaccha, nāhaṃ tādisīnaṃ satenapi sahassenapi satasahassenapi sakkā kampetuṃ, ayuttaṃ te vuttaṃ, kaṃ tayā mama gehe vasamānāya, sīghaṃ sīghaṃ me gharā nikkhamāhīti. Sā sotāpannassa ariyasāvakassa vacanaṃ sutvā ṭhātuṃ asakkontī dārake ādāya nikkhami, nikkhamitvā ca pana aññattha vasanaṭṭhānaṃ alabhamānā “seṭṭhiṃ khamāpetvā tattheva vasissāmī”ti nagarapariggāhakaṃ devaputtaṃ upasaṅkamitvā attanā katāparādhaṃ ācikkhitvā “ehi, maṃ seṭṭhissa santikaṃ netvā khamāpetvā vasanaṭṭhānaṃ dāpehī”ti āha. So “ayuttaṃ tayā vuttaṃ, nāhaṃ tassa santikaṃ gantuṃ ussahāmī”ti taṃ paṭikkhipi. Sā catunnaṃ mahārājānaṃ santikaṃ gantvā tehipi paṭikkhittā sakkaṃ devarājānaṃ upasaṅkamitvā taṃ pavattiṃ ācikkhitvā, “ahaṃ, deva, vasanaṭṭhānaṃ alabhamānā dārake hatthena gahetvā anāthā vicarāmi, vasanaṭṭhānaṃ me dāpehī”ti suṭṭhutaraṃ yāci.

Atha naṃ so “ahampi tava kāraṇā seṭṭhiṃ vattuṃ na sakkhissāmi, ekaṃ pana te upāyaṃ kathessāmī”ti āha. Sādhu, deva, kathehīti. Gaccha, seṭṭhino āyuttakavesaṃ gahetvā seṭṭhissa hatthato paṇṇaṃ āropetvā vohārūpajīvīhi gahitaṃ aṭṭhārasakoṭidhanaṃ attano ānubhāvena sodhetvā tucchagabbhe pūretvā mahāsamuddaṃ paviṭṭhaṃ aṭṭhārasakoṭidhanaṃ atthi, aññampi asukaṭṭhāne nāma assāmikaṃ aṭṭhārasakoṭidhanaṃ atthi, taṃ sabbaṃ saṃharitvā tassa tucchagabbhe pūretvā daṇḍakammaṃ katvā khamāpehīti. Sā “sādhu, devā”ti vuttanayeneva taṃ sabbaṃ katvā puna tassa sirigabbhaṃ obhāsayamānā ākāse ṭhatvā “ko eso”ti vutte ahaṃ te catutthadvārakoṭṭhake adhivatthā andhabāladevatā, mayā andhabālatāya yaṃ tumhākaṃ santike kathitaṃ, taṃ me khamatha. Sakkassa hi me vacanena catupaṇṇāsakoṭidhanaṃ saṃharitvā tucchagabbhapūraṇaṃ daṇḍakammaṃ kataṃ, vasanaṭṭhānaṃ alabhamānā kilamāmīti. Anāthapiṇḍiko cintesi – “ayaṃ devatā ‘daṇḍakammañca me katan’ti vadati, attano ca dosaṃ paṭijānāti, sammāsambuddhassa naṃ dassessāmī”ti. So taṃ satthu santikaṃ netvā tāya katakammaṃ sabbaṃ ārocesi. Devatā satthu pādesu sirasā nipatitvā, “bhante, yaṃ mayā andhabālatāya tumhākaṃ guṇe ajānitvā pāpakaṃ vacanaṃ vuttaṃ, taṃ me khamathā”ti satthāraṃ khamāpetvā mahāseṭṭhiṃ khamāpesi. Satthā kalyāṇapāpakānaṃ kammānaṃ vipākavasena seṭṭhiñceva devatañca ovadanto “idha, gahapati, pāpapuggalopi yāva pāpaṃ na paccati, tāva bhadrampi passati. Yadā panassa pāpaṃ paccati, tadā pāpameva passati. Bhadrapuggalopi yāva bhadraṃ na paccati, tāva pāpāni passati. Yadā panassa bhadraṃ paccati, tadā bhadrameva passatī”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imā gāthā abhāsi –

119.

“Pāpopi passatī bhadraṃ, yāva pāpaṃ na paccati;

Yadā ca paccatī pāpaṃ, atha pāpo pāpāni passati.

120.

“Bhadropi passatī pāpaṃ, yāva bhadraṃ na paccati;

Yadā ca paccatī bhadraṃ, atha bhadro bhadrāni passatī”ti.

Tattha pāpoti kāyaduccaritādinā pāpakammena yuttapuggalo. Sopi hi purimasucaritānubhāvena nibbattaṃ sukhaṃ anubhavamāno bhadrampi passati. Yāva pāpaṃ na paccatīti yāvassa taṃ pāpakammaṃ diṭṭhadhamme vā samparāye vā vipākaṃ na deti. Yadā panassa taṃ diṭṭhadhamme vā samparāye vā vipākaṃ deti, atha diṭṭhadhamme vividhā kammakāraṇā, samparāye ca apāyadukkhaṃ anubhonto so pāpo pāpāniyeva passati. Dutiyagāthāyapi kāyasucaritādinā bhadrakammena yutto bhadro. Sopi hi purimaduccaritānubhāvena nibbattaṃ dukkhaṃ anubhavamāno pāpaṃ passati. Yāva bhadraṃ na paccatīti yāvassa taṃ bhadraṃ kammaṃ diṭṭhadhamme vā samparāye vā vipākaṃ na deti. Yadā pana taṃ vipākaṃ deti, atha diṭṭhadhamme lābhasakkārādisukhaṃ, samparāye ca dibbasampattisukhaṃ anubhavamāno so bhadro bhadrāniyeva passatīti.

Desanāvasāne sā devatā sotāpattiphale patiṭṭhahi, sampattaparisāyapi sātthikā dhammadesanā ahosīti.

Anāthapiṇḍikaseṭṭhivatthu catutthaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.3.18 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/9. Pāpavagga 恶品 (Dhp 9, 116-128)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9.5 Asaññataparikkhāravatthu 勿轻视小恶 (Dhp 9.5, 121)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

《勿轻视小恶经》

121.

（一二一偈：）

Māvamaññetha [māppamaññetha (sī. syā. pī.)] pāpassa,

“勿轻视罪过（不要轻蔑有害的行为），

na mantaṃ [na maṃ taṃ (sī. pī.), na mattaṃ (syā.)] āgamissati;

勿思不会来报（别以为以后恶果不会来）；

Udabindunipātena,

依落下水滴（由于一点点的小水滴），

udakumbhopi pūrati;

也可满水缸（也可以注满整个水瓮）；

Bālo pūrati [pūrati bālo (sī. ka.), āpūrati bālo (syā.)] pāpassa,

愚者罪已满（痴人犯下滔天的罪孽），

thokaṃ thokampi [thoka thokampi (sī. pī.)] ācinaṃ.

渐渐已积满（也少许少许累积所致）。”

☸.....................................................................

（❄ 法句经故事：粗心大意的比丘 ～☺）

有位比丘，每次从经舍拿卧榻、长凳或小凳去使用后──

就把它留在外面，任其日晒雨淋。

其他比丘谴责他的粗心大意时，他就反驳：

“我又不是故意的！况且，也没有多大的损坏。”

所以，他依然故我……。

佛陀知道他的习性后，就请他来，并告诫他：

“比丘！不可以这样子处理事情，你不应该轻视恶行。

即使它非常微细，如果变成习惯，小小过失也会变成大错！”

勿轻视小恶经 ～恶品‧第五经终

～《法句经‧恶品‧Asaññataparikkhāravatthu 勿轻视小恶经》(Dhp 9.5, 121)

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

5. Asaññataparikkhārabhikkhuvatthu

Māvamaññetha pāpassāti imaṃ dhammadesanaṃ satthā jetavane viharanto ekaṃ asaññataparikkhāraṃ bhikkhuṃ ārabbha kathesi.

So kira yaṃ kiñci mañcapīṭhādibhedaṃ parikkhāraṃ bahi paribhuñjitvā tattheva chaḍḍeti. Parikkhāro vassenapi ātapenapi upacikādīhipi vinassati. So bhikkhūhi “nanu, āvuso, parikkhāro nāma paṭisāmitabbo”ti vutte “appakaṃ mayā kataṃ, āvuso, etaṃ, na etassa cittaṃ atthi, na pittan”ti vatvā tatheva karoti. Bhikkhū tassa kiriyaṃ satthu ārocesuṃ. Satthā taṃ pakkosāpetvā “saccaṃ kira tvaṃ bhikkhu evaṃ karosī”ti pucchi. So satthārā pucchitopi “kiṃ etaṃ bhagavā appakaṃ mayā kataṃ, na tassa cittaṃ atthi, nāssa pittan”ti tatheva avamaññanto āha. Atha naṃ satthā “bhikkhūhi evaṃ kātuṃ na vaṭṭati, pāpakammaṃ nāma ‘appakan’ti na avamaññitabbaṃ. Ajjhokāse ṭhapitañhi vivaṭamukhaṃ bhājanaṃ deve vassante kiñcāpi ekabindunā na pūrati, punappunaṃ vassante pana pūrateva, evamevaṃ pāpaṃ karonto puggalo anupubbena mahantaṃ pāparāsiṃ karotī”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

121.

“Māvamaññetha pāpassa, na mandaṃ āgamissati;

Udabindunipātena, udakumbhopi pūrati;

Bālo pūrati pāpassa, thokaṃ thokampi ācinan”ti.

Tattha māvamaññethāti na avajāneyya. Pāpassāti pāpaṃ. Na mandaṃ āgamissatīti “appamattakaṃ me pāpakaṃ kataṃ, kadā etaṃ vipaccissatī”ti evaṃ pāpaṃ nāvajāneyyāti attho. Udakumbhopīti deve vassante mukhaṃ vivaritvā ṭhapitaṃ yaṃ kiñci kulālabhājanaṃ yathā taṃ ekekassāpi udakabinduno nipātena anupubbena pūrati, evaṃ bālapuggalo thokaṃ thokampi pāpaṃ ācinanto karonto vaḍḍhento pāpassa pūratiyevāti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsu. Satthāpi “ajjhokāse seyyaṃ santharitvā paṭipākatikaṃ akaronto imaṃ nāma āpattimāpajjatī”ti (pāci. 108-110) sikkhāpadaṃ paññāpesīti.

Asaññataparikkhārabhikkhuvatthu pañcamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.3.18 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/9. Pāpavagga 恶品 (Dhp 9, 116-128)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9.6 Biḷālapādakaseṭṭhivatthu 勿轻视小善 (Dhp 9.6, 122)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

《勿轻视小善经》

122.

（一二二偈：）

Māvamaññetha puññassa,

“勿轻视善福（不要轻蔑布施的福田），

na mantaṃ āgamissati;

勿思不会来报（别以为以后善果不会来）；

Udabindunipātena,

依落下水滴（由于一点点的小水滴），

udakumbhopi pūrati;

也可满水缸（也可以注满整个水瓮）；

Dhīro pūrati puññassa,

智者福已满（圣贤圆满所有波罗蜜），

thokaṃ thokampi ācinaṃ.

渐渐已积满（也少许少许累积所致）。”

☸.....................................................................

（❄ 法句经故事：供养少的富翁 ～☺）

从前，舍卫城中有一男子听完佛陀的说法后，大受感动，决定信受奉行。

说法中，佛陀劝人不仅自己要布施，更要劝导他人也布施；因为如此，所获得的功德会更大。

这男子就邀请佛陀和众多比丘第二天到他家接受供养。

他接着告诉每户街坊邻居，明天要供养佛陀和众多比丘，希望他们能随分随力供养。

这时候，有一位名字叫做毕拉潘达卡的富翁，看着这男子家家户户去奔走时，心里嘀咕着：

“这讨厌的家伙！怎么不估量自己的能力，独自供养比丘就好了！

却要央求大家跟他一起供养呢？”

所以他就要这男子拿钵来，然后放进一些米、奶油和蜂蜜。

这男子把富翁供养的这些东西单独放，不和其他人的供养品混淆。

富翁不晓得为什么他的供养品要单独放？

他怀疑这男子如此做──

是要别人知道身为富翁的他；却小气地只布施这么少的东西，好羞辱他！

所以就派人跟着去看个究竟！

这男子把富翁布施的东西分成一小部分、一小部分；然后将它们放入装有其它供养品，如米、咖喱和甜点的各个壶罐中。

这样子，富翁就可以获得较多的功德。

富翁的仆人回去报告男子的处理方法时，富翁不知道这男子的意图。

第二天，他携带一把刀子前去供养的地方，只要这男子敢公开他供养的东西这样少，他就要杀了这男子。

但这男子向佛陀说：

“尊者！这次的供养布施，是大家共同供养的！

任何人供养的多少无关紧要。

每个人都虔诚、慷慨供养。

所以，希望所有人都获得相同的功德。”

富翁听完这男子的话后，明白自己误会别人了！

就请这男子原谅：

“朋友！请原谅我对你心怀恶意。”

佛陀听到富翁的表白后，告诫富翁：

“即使非常细微的善行，也不可以轻视。

如果经常做小小的善行，它也会变成巨大的善业。”

勿轻视小善经 ～恶品‧第六经终

～《法句经‧恶品‧Biḷālapādakaseṭṭhivatthu 勿轻视小善经》(Dhp 9.6, 122)

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

6. Biḷālapādakaseṭṭhivatthu

Māvamaññethapuññassāti imaṃ dhammadesanaṃ satthā jetavane viharanto biḷālapādakaseṭṭhiṃ ārabbha kathesi.

Ekasmiñhi samaye sāvatthivāsino vaggabandhanena buddhappamukhassa bhikkhusaṅghassa dānaṃ denti. Athekadivasaṃ satthā anumodanaṃ karonto evamāha –

“Upāsakā idhekacco attanāva dānaṃ deti, paraṃ na samādapeti. So nibbattanibbattaṭṭhāne bhogasampadaṃ labhati, no parivārasampadaṃ. Ekacco attanā dānaṃ na deti, paraṃ samādapeti. So nibbattanibbattaṭṭhāne parivārasampadaṃ labhati, no bhogasampadaṃ. Ekacco attanā ca na deti, parañca na samādapeti. So nibbattanibbattaṭṭhāne neva bhogasampadaṃ labhati, na parivārasampadaṃ, vighāsādo hutvā vicarati. Ekacco attanā ca deti, parañca samādapeti. So nibbattanibbattaṭṭhāne bhogasampadañceva labhati, parivārasampadañcā”ti.

Atheko paṇḍitapuriso taṃ dhammadesanaṃ sutvā “aho acchariyamidaṃ kāraṇaṃ, ahaṃ dāni ubhayasampattisaṃvattanikaṃ kammaṃ karissāmī”ti cintetvā satthāraṃ uṭṭhāya gamanakāle āha – “bhante, sve amhākaṃ bhikkhaṃ gaṇhathā”ti. Kittakehi pana te bhikkhūhi atthoti? Sabbabhikkhūhi, bhanteti. Satthā adhivāsesi . Sopi gāmaṃ pavisitvā, “ammatātā, mayā svātanāya buddhappamukho bhikkhusaṅgho nimantito, yo yattakānaṃ bhikkhūnaṃ sakkoti, so tattakānaṃ yāguādīnaṃ atthāya taṇḍulādīni detu, ekasmiṃ ṭhāne pacāpetvā dānaṃ dassāmā”ti ugghosento vicari.

Atha naṃ eko seṭṭhi attano āpaṇadvāraṃ sampattaṃ disvā “ayaṃ attano pahonake bhikkhū animantetvā pana sakalagāmaṃ samādapento vicaratī”ti kujjhitvā “tayā gahitabhājanaṃ āharā”ti tīhi aṅgulīhi gahetvā thoke taṇḍule adāsi, tathā mugge, tathā māseti. So tato paṭṭhāya biḷālapādakaseṭṭhi nāma jāto, sappiphāṇitādīni dentopi karaṇḍaṃ kuṭe pakkhipitvā ekato koṇaṃ katvā binduṃ binduṃ paggharāyanto thokathokameva adāsi. Upāsako avasesehi dinnaṃ ekato katvā iminā dinnaṃ visuṃyeva aggahesi. So seṭṭhi tassa kiriyaṃ disvā “kiṃ nu kho esa mayā dinnaṃ visuṃ gaṇhātī”ti cintetvā tassa pacchato pacchato ekaṃ cūḷupaṭṭhākaṃ pahiṇi “gaccha, yaṃ esa karoti, taṃ jānāhī”ti. So gantvā “seṭṭhissa mahapphalaṃ hotū”ti yāgubhattapūvānaṃ atthāya ekaṃ dve taṇḍule pakkhipitvā muggamāsepi telaphāṇitādibindūnipi sabbabhājanesu pakkhipi. Cūḷupaṭṭhāko gantvā seṭṭhissa ārocesi . Taṃ sutvā seṭṭhi cintesi – “sace me so parisamajjhe avaṇṇaṃ bhāsissati, mama nāme gahitamatteyeva naṃ paharitvā māressāmī”ti nivāsanantare churikaṃ bandhitvā punadivase gantvā bhattagge aṭṭhāsi. So puriso buddhappamukhaṃ bhikkhusaṅghaṃ parivisitvā bhagavantaṃ āha – “bhante, mayā mahājanaṃ samādapetvā imaṃ dānaṃ dinnaṃ, tattha samādapitamanussā attano attano balena bahūnipi thokānipi taṇḍulādīni adaṃsu, tesaṃ sabbesaṃ mahapphalaṃ hotū”ti. Taṃ sutvā so seṭṭhi cintesi – “ahaṃ ‘asukena nāma accharāya gaṇhitvā taṇḍulādīni dinnānīti mama nāme gahitamatte imaṃ māressāmī’ti āgato, ayaṃ pana sabbasaṅgāhikaṃ katvā ‘yehipi nāḷiādīhi minitvā dinnaṃ, yehipi accharāya gahetvā dinnaṃ, sabbesaṃ mahapphalaṃ hotū’ti vadati. Sacāhaṃ evarūpaṃ na khamāpessāmi, devadaṇḍo mama matthake patissatī”ti. So tassa pādamūle nipajjitvā “khamāhi me, sāmī”ti āha. “Kiṃ idan”ti ca tena vutte sabbaṃ taṃ pavattiṃ ārocesi. Taṃ kiriyaṃ disvā satthā “kiṃ idan”ti dānaveyyāvaṭikaṃ pucchi. So atītadivasato paṭṭhāya sabbaṃ taṃ pavattiṃ ārocesi. Atha naṃ satthā “evaṃ kira seṭṭhī”ti pucchitvā, “āma, bhante”ti vutte, “upāsaka, puññaṃ nāma ‘appakan’ti na avamaññitabbaṃ, mādisassa buddhappamukhassa bhikkhusaṅghassa dānaṃ datvā ‘appakan’ti na avamaññitabbaṃ. Paṇḍitamanussā hi puññaṃ karontā vivaṭabhājanaṃ viya udakena anukkamena puññena pūrantiyevā”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

122.

“Māvamaññetha puññassa, na mandaṃ āgamissati;

Udabindunipātena, udakumbhopi pūrati;

Dhīro pūrati puññassa, thokaṃ thokampi ācinan”ti.

Tassattho – paṇḍitamanusso puññaṃ katvā “appakamattaṃ mayā kataṃ, na mandaṃ vipākavasena āgamissati, evaṃ parittakaṃ kammaṃ kahaṃ maṃ dakkhissati, ahaṃ vā taṃ kahaṃ dakkhissāmi, kadā etaṃ vipaccissatī”ti evaṃ puññaṃ māvamaññetha na avajāneyya. Yathā hi nirantaraṃ udabindunipātena vivaritvā ṭhapitaṃ kulālabhājanaṃ pūrati, evaṃ dhīro paṇḍitapuriso thokaṃ thokampi puññaṃ ācinanto puññassa pūratīti.

Desanāvasāne so seṭṭhi sotāpattiphalaṃ pāpuṇi, sampattaparisāyapi sātthikā dhammadesanā ahosīti.

Biḷālapādakaseṭṭhivatthu chaṭṭhaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.3.23 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/9. Pāpavagga 恶品 (Dhp 9, 116-128)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9.7 Mahādhanavāṇijavatthu 避开险途 (Dhp 9.7, 123)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

《避开险途经》

123.

（一二三偈：）

Vāṇijova bhayaṃ maggaṃ,

“如同商人避开危险的道路（因为商队人少而财富众多）；

appasattho mahaddhano;

如同爱惜生命的人避开毒物，

Visaṃ jīvitukāmova,

（智者也）应当避免造作恶业

pāpāni parivajjaye.

（以免恶业带来苦报）！”

☸.....................................................................

（❄ 法句经故事：危险的旅程 ～☺）

摩诃达那是舍卫城的一位富商。

有一次，一群强盗计划抢劫他，却苦于没有下手机会。

他们打听到摩诃达那将用车辆装载贵重商品外出，并且知道他也邀请了一群比丘同行。

因为彼此的目的地相同，摩诃达那甚至答应比丘们，会提供比丘们一路上所需要的任何东西。

这群强盗打听到确切的消息后，就先行出发，并且在路上躲藏起来，等待摩诃达那一行人车的到来。

但摩诃达那抵达强盗躲藏的森林外围时，就停了下来，准备停留几天之后再上路。

这些强盗知道他们要驻扎几天，就准备动手抢劫。

而这时候摩诃达那也知道有人要打劫他，便决定打道回府。强盗探听到车队要回去了，就又躲到回去的路上。

这时候，村子里的一些人向摩诃达那通风报信，说强盗已经转移到他们回去的路上了。

摩诃达那最后又决定停留在村子里几天，并且把这个决定告诉同行的比丘，比丘们就自行返回舍卫城。

回去之后，他们向佛陀报告这次行程取消的原因。

佛陀告诫他们：

“比丘们，摩诃达那知道要远离有强盗埋伏的旅程，珍惜生命的人会远离有毒的人、事、物。

同理，有智慧的比丘了解人生就像充满危险的旅程，所以要精进努力，不犯恶行！”

避开险途经 ～恶品‧第七经结束

～《法句经‧恶品‧Mahādhanavāṇijavatthu 避开险途经》(Dhp 9.7, 123)

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

7. Mahādhanavāṇijavatthu

Vāṇijovāti imaṃ dhammadesanaṃ satthā jetavane viharanto mahādhanavāṇijaṃ ārabbha kathesi.

Tassa kira vāṇijassa gehe pañcasatā corā otāraṃ gavesamānā otāraṃ na labhiṃsu. Aparena samayena vāṇijo pañca sakaṭasatāni bhaṇḍassa pūretvā bhikkhūnaṃ ārocāpesi – “ahaṃ asukaṭṭhānaṃ nāma vāṇijjatthāya gacchāmi, ye, ayyā, taṃ ṭhānaṃ gantukāmā, te nikkhamantu, magge bhikkhāya na kilamissantī”ti. Taṃ sutvā pañcasatā bhikkhū tena saddhiṃ maggaṃ paṭipajjiṃsu. Tepi corā “so kira vāṇijo nikkhanto”ti gantvā aṭaviyaṃ aṭṭhaṃsu. Vāṇijopi gantvā aṭavimukhe ekasmiṃ gāme vāsaṃ katvā dve tayopi divase goṇasakaṭādīni saṃvidahi, tesaṃ pana bhikkhūnaṃ nibaddhaṃ bhikkhaṃ detiyeva. Corā tasmiṃ aticirāyante “gaccha, tassa nikkhamanadivasaṃ ñatvā ehī”ti ekaṃ purisaṃ pahiṇiṃsu. So taṃ gāmaṃ gantvā ekaṃ sahāyakaṃ pucchi – “kadā vāṇijo nikkhamissatī”ti. So “dvīhatīhaccayenā”ti vatvā “kimatthaṃ pana pucchasī”ti āha. Athassa so “mayaṃ pañcasatā corā etassatthāya aṭaviyaṃ ṭhitā”ti ācikkhi. Itaro “tena hi gaccha, sīghaṃ nikkhamissatī”ti taṃ uyyojetvā, “kiṃ nu kho core vāremi, udāhu vāṇijan”ti cintetvā, “kiṃ me corehi, vāṇijaṃ nissāya pañcasatā bhikkhū jīvanti, vāṇijassa saññaṃ dassāmī”ti so tassa santikaṃ gantvā “kadā gamissathā”ti pucchitvā “tatiyadivase”ti vutte mayhaṃ vacanaṃ karotha, aṭaviyaṃ kira tumhākaṃ atthāya pañcasatā corā ṭhitā, mā tāva gamitthāti. Tvaṃ kathaṃ jānāsīti? Tesaṃ antare mama sahāyo atthi, tassa me kathāya ñātanti. “Tena hi ‘kiṃ me etto gatenā’ti nivattitvā gehameva gamissāmī”ti āha. Tasmiṃ cirāyante puna tehi corehi pesito puriso āgantvā taṃ sahāyakaṃ pucchitvā taṃ pavattiṃ sutvā “nivattitvā gehameva kira gamissatī”ti gantvā corānaṃ ārocesi. Taṃ sutvā corā tato nikkhamitvā itarasmiṃ magge aṭṭhaṃsu, tasmiṃ cirayante punapi te corā tassa santikaṃ purisaṃ pesesuṃ. So tesaṃ tattha ṭhitabhāvaṃ ñatvā puna vāṇijassa ārocesi. Vāṇijo “idhāpi me vekallaṃ natthi, evaṃ sante neva etto gamissāmi, na ito, idheva bhavissāmī”ti bhikkhūnaṃ santikaṃ gantvā āha – “bhante, corā kira maṃ vilumpitukāmā magge ṭhitā, ‘puna nivattissatī’ti sutvā itarasmiṃ magge ṭhitā, ahaṃ etto vā ito vā agantvā thokaṃ idheva bhavissāmi, bhadantā idheva vasitukāmā vasantu, gantukāmā attano ruciṃ karontū”ti. Bhikkhū “evaṃ sante mayaṃ nivattissāmā”ti vāṇijaṃ āpucchitvā punadeva sāvatthiṃ gantvā satthāraṃ vanditvā nisīdiṃsu. Satthā “kiṃ, bhikkhave, mahādhanavāṇijena saddhiṃ na gamitthā”ti pucchitvā “āma, bhante, mahādhanavāṇijassa vilumpanatthāya dvīsupi maggesu corā pariyuṭṭhiṃsu, tena so tattheva ṭhito, mayaṃ pana taṃ āpucchitvā āgatā”ti vutte, “bhikkhave, mahādhanavāṇijo corānaṃ atthitāya maggaṃ parivajjati, jīvitukāmo viya puriso halāhalaṃ visaṃ parivajjeti, bhikkhunāpi ‘tayo bhavā corehi pariyuṭṭhitamaggasadisā’ti ñatvā pāpaṃ parivajjetuṃ vaṭṭatī”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

123.

“Vāṇijova bhayaṃ maggaṃ, appasattho mahaddhano;

Visaṃ jīvitukāmova, pāpāni parivajjaye”ti.

Tattha bhayanti bhāyitabbaṃ, corehi pariyuṭṭhitattā sappaṭibhayanti attho. Idaṃ vuttaṃ hoti – yathā mahādhanavāṇijo appasattho sappaṭibhayaṃ maggaṃ, yathā ca jīvitukāmo halāhalaṃ visaṃ parivajjeti, evaṃ paṇḍito bhikkhu appamattakānipi pāpāni parivajjeyyāti.

Desanāvasāne te bhikkhū saha paṭisambhidāhi arahattaṃ pāpuṇiṃsu, sampattamahājanassāpi sātthikā dhammadesanā ahosīti.

Mahādhanavāṇijavatthu sattamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/9. Pāpavagga 恶品 (Dhp 9, 116-128)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9.8 Kukkuṭamittanesādavatthu 无疮毒不患 (Dhp 9.8, 124)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

124.

Pāṇimhi ce vaṇo nāssa, hareyya pāṇinā visaṃ;

Nābbaṇaṃ visamanveti, natthi pāpaṃ akubbato.

☸---------------------------------------------------------------------

一二四 若手无伤口，可以用手拿毒药；毒不侵无疮者，不做恶者无恶报。

☸.....................................................................

猎人全家领悟佛法

手掌若没有伤口，就可以捧持毒药，

毒药不会伤害没有伤口的人；

同理，不作恶业的人不受恶报。

王舍城中有一位年轻的富家女确实了解佛法。有一天，一位名字叫做拘古塔米他的猎人到城里来贩卖兽肉。这位年轻女孩一眼看见他时，就深深爱上他而跟随他，后来并且与他结婚，一起住在一个小村落里。时光荏苒，他们总共生育了七个孩子，也都长大成人，各自结婚了。一天清晨，佛陀观察世间，发现这对夫妇一家人（的得度因缘成熟而）能够领悟佛法了，就前往这猎人设置在林子里的陷阱去，并且在陷阱附近留下自己的足迹，然后坐在离陷阱不远的灌木阴影下。不久之后，猎人来查看陷阱，发现没有动物落入陷阱，但却在陷阱不远处发现有人的足迹。他断定有人比他更早到这里来，并且放掉了陷阱中的动物，所以当他发现正坐在灌木下的佛陀时，他认定佛陀就是放走动物的人。他一时怒火中烧而取出弓箭，准备向佛陀射去，正在拉弓时，却全身僵住，无法动弹，像一座雕像。他的孩子们这时正好赶来，他们也认为坐在灌木下的佛陀是父亲的敌人，便取出弓箭，准备射向佛陀，但也像他们父亲一样，全都动弹不得。

猎人的太太和所有的儿媳妇在家中等不到丈夫们回来，也都赶来了。当她看见猎人和所有的孩子都拿箭对着佛陀时，大声地叫：“不可杀害我的父亲！”

猎人听见太太的叫声时，心中想着：“前面树下的人一定是我岳父。”他们的孩子们也想着：“这人必定是我的外祖父。”有了这个想法之后，关爱之心油然而生。这时候猎人太太又说话了：“放下你们的弓和箭，向我的父亲顶礼问好吧！”佛陀知道这时候猎人和他的孩子们内心全部都没有杀意了，就让他们能够活动身体。他们放下弓箭后，一齐向佛陀顶礼问好，并且在听闻佛陀说法后全部明白了佛法。

佛陀返回精舍后向其他比丘叙述猎人全家的事。比丘就问：“世尊！已经了解佛法的猎人太太帮助丈夫和孩子们准备外出打猎的弓箭和罗网，仍然不算犯杀生之罪吗？”

佛陀说：“证得初果的人不杀生，他们不愿意众生被人所杀。猎人的妻子只是遵从猎人的命令而准备弓和箭，她心中从没有帮助丈夫去杀生的念头。手掌若没有伤口，不会受毒药感染；同理，她没有作恶的意图，所以她没有犯任何的恶业。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

8. Kukkuṭamittanesādavatthu

Pāṇimhi ceti imaṃ dhammadesanaṃ satthā veḷuvane viharanto kukkuṭamittaṃ nāma nesādaṃ ārabbha kathesi.

Rājagahe kira ekā seṭṭhidhītā vayappattā sattabhūmikapāsādassa upari sirigabbhe ārakkhaṇatthāya ekaṃ paricārikaṃ datvā mātāpitūhi vāsiyamānā ekadivasaṃ sāyanhasamaye vātapānena antaravīthiṃ olokentī pañca pāsasatāni pañca sūlasatāni ādāya mige vadhitvā jīvamānaṃ ekaṃ kukkuṭamittaṃ nāma nesādaṃ pañca migasatāni vadhitvā tesaṃ maṃsena mahāsakaṭaṃ pūretvā sakaṭadhure nisīditvā maṃsavikkiṇanatthāya nagaraṃ pavisantaṃ disvā tasmiṃ paṭibaddhacittā paricārikāya hatthe paṇṇākāraṃ datvā “gaccha, etassa paṇṇākāraṃ datvā gamanakālaṃ ñatvā ehī”ti pesesi. Sā gantvā tassa paṇṇākāraṃ datvā pucchi – “kadā gamissasī”ti? So “ajja maṃsaṃ vikkiṇitvā pātova asukadvārena nāma nikkhamitvā gamissāmī”ti āha. Sā tena kathitakathaṃ sutvā āgantvā tassā ārocesi. Seṭṭhidhītā attanā gahetabbayuttakaṃ vatthābharaṇajātaṃ saṃvidahitvā pātova malinavatthaṃ nivāsetvā kuṭaṃ ādāya dāsīhi saddhiṃ udakatitthaṃ gacchantī viya nikkhamitvā taṃ ṭhānaṃ gantvā tassāgamanaṃ olokentī aṭṭhāsi. Sopi pātova sakaṭaṃ pājento nikkhami. Sā tassa pacchato pacchato pāyāsi. So taṃ disvā “ahaṃ taṃ ‘asukassa nāma dhītā’ti na jānāmi, mā maṃ anubandhi, ammā”ti āha. Na maṃ tvaṃ pakkosasi, ahaṃ attano dhammatāya āgacchāmi, tvaṃ tuṇhī hutvā attano sakaṭaṃ pājehīti. So punappunaṃ taṃ nivāretiyeva. Atha naṃ sā āha – “sāmi, sirī nāma attano santikaṃ āgacchantī nivāretuṃ na vaṭṭatī”ti. So tassā nissaṃsayena āgamanakāraṇaṃ ñatvā taṃ sakaṭaṃ āropetvā agamāsi. Tassā mātāpitaro ito cito ca pariyesāpetvā apassantā “matā bhavissatī”ti matakabhattaṃ kariṃsu. Sāpi tena saddhiṃ saṃvāsamanvāya paṭipāṭiyā satta putte vijāyitvā te vayappatte gharabandhanena bandhi.

Athekadivasaṃ satthā paccūsasamaye lokaṃ volokento kukkuṭamittaṃ saputtaṃ sasuṇisaṃ attano ñāṇajālassa anto paviṭṭhaṃ disvā, “kiṃ nu kho etan”ti upadhārento tesaṃ pannarasannampi sotāpattimaggassa upanissayaṃ disvā pātova pattacīvaraṃ ādāya tassa pāsaṭṭhānaṃ agamāsi . Taṃ divasaṃ pāse baddho ekamigopi nāhosi. Satthā tassa pāsamūle padavalañjaṃ dassetvā purato ekassa gumbassa heṭṭhā chāyāyaṃ nisīdi. Kukkuṭamitto pātova dhanuṃ ādāya pāsaṭṭhānaṃ gantvā ādito paṭṭhāya pāse olokayamāno pāse baddhaṃ ekampi migaṃ adisvā satthu padavalañjaṃ addasa. Athassa etadahosi – “ko mayhaṃ baddhamige mocento vicaratī”ti. So satthari āghātaṃ bandhitvā gacchanto gumbamūle nisinnaṃ satthāraṃ disvā, “iminā mama migā mocitā bhavissanti, māressāmi nan”ti dhanuṃ ākaḍḍhi. Satthā dhanuṃ ākaḍḍhituṃ datvā vissajjetuṃ nādāsi. So saraṃ vissajjetumpi oropetumpi asakkonto phāsukāhi bhijjantīhi viya mukhato kheḷena paggharantena kilantarūpo aṭṭhāsi. Athassa puttā gehaṃ gantvā “pitā no cirāyati, kiṃ nu kho etan”ti vatvā “gacchatha, tātā, pitu santikan”ti mātarā pesitā dhanūni ādāya gantvā pitaraṃ tathāṭhitaṃ disvā “ayaṃ no pitu paccāmitto bhavissatī”ti sattapi janā dhanūni ākaḍḍhitvā buddhānubhāvena yathā nesaṃ pitā ṭhito, tatheva aṭṭhaṃsu. Atha nesaṃ mātā “kiṃ nu kho me puttāpi cirāyantī”ti vatvā sattahi suṇisāhi saddhiṃ gantvā te tathāṭhite disvā “kassa nu kho ime dhanūni ākaḍḍhitvā ṭhitā”ti olokentī satthāraṃ disvā bāhā paggayha – “mā me pitaraṃ nāsetha, mā me pitaraṃ nāsethā”ti mahāsaddamakāsi. Kukkuṭamitto taṃ saddaṃ sutvā cintesi – “naṭṭho vatamhi, sasuro kira me esa, aho mayā bhāriyaṃ kammaṃ katan”ti. Puttāvissa “ayyako kira no esa, aho bhāriyaṃ kammaṃ katan”ti cintayiṃsu. Kukkuṭamitto “ayaṃ sasuro me”ti mettacittaṃ upaṭṭhapesi, puttāpissa “ayyako no”ti mettacittaṃ upaṭṭhapesuṃ. Atha te nesaṃ mātā seṭṭhidhītā “khippaṃ dhanūni chaḍḍetvā pitaraṃ me khamāpethā”ti āha.

Satthā tesaṃ muducittataṃ ñatvā dhanuṃ otāretuṃ adāsi. Te sabbe satthāraṃ vanditvā “khamatha no, bhante”ti khamāpetvā ekamantaṃ nisīdiṃsu. Atha nesaṃ satthā anupubbiṃ kathaṃ kathesi. Desanāvasāne kukkuṭamitto saddhiṃ puttehi ceva suṇisāhi ca attapañcadasamo sotāpattiphale patiṭṭhahi. Satthā piṇḍāya caritvā pacchābhattaṃ vihāraṃ agamāsi. Atha naṃ ānandatthero pucchi – “bhante, kahaṃ gamitthā”ti. Kukkuṭamittassa santikaṃ , ānandāti. Pāṇātipātakammassa vo, bhante, akārako katoti. Āmānanda, so attapañcadasamo acalasaddhāya patiṭṭhāya tīsu ratanesu nikkaṅkho hutvā pāṇātipātakammassa akārako jātoti. Bhikkhū āhaṃsu – “nanu, bhante, bhariyāpissa atthī”ti. Āma, bhikkhave, sā kulagehe kumārikā hutvā sotāpattiphalaṃ pattāti. Bhikkhū kathaṃ samuṭṭhāpesuṃ “kukkuṭamittassa kira bhariyā kumārikakāle eva sotāpattiphalaṃ patvā tassa gehaṃ gantvā satta putte labhi, sā ettakaṃ kālaṃ sāmikena ‘dhanuṃ āhara, sare āhara, sattiṃ āhara, sūlaṃ āhara, jālaṃ āharā’ti vuccamānā tāni adāsi. Sopi tāya dinnāni ādāya gantvā pāṇātipātaṃ karoti, kiṃ nu kho sotāpannāpi pāṇātipātaṃ karontī”ti. Satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte, “na, bhikkhave, sotāpannā pāṇātipātaṃ karonti, sā pana ‘sāmikassa vacanaṃ karomī’ti tathā akāsi. ‘Idaṃ gahetvā esa gantvā pāṇātipātaṃ karotū’ti tassā cittaṃ natthi. Pāṇitalasmiñhi vaṇe asati visaṃ gaṇhantassa taṃ visaṃ anuḍahituṃ na sakkoti, evamevaṃ akusalacetanāya abhāvena pāpaṃ akarontassa dhanuādīni nīharitvā dadatopi pāpaṃ nāma na hotī”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

124.

“Pāṇimhi ce vaṇo nāssa, hareyya pāṇinā visaṃ;

Nābbaṇaṃ visamanveti, natthi pāpaṃ akubbato”ti.

Tattha nāssāti na bhaveyya. Hareyyāti harituṃ sakkuṇeyya. Kiṃ kāraṇā? Yasmā nābbaṇaṃ visamanveti avaṇañhi pāṇiṃ visaṃ anvetuṃ na sakkoti, evameva dhanuādīni nīharitvā dentassāpi akusalacetanāya abhāvena pāpaṃ akubbato pāpaṃ nāma natthi, avaṇaṃ pāṇiṃ visaṃ viya nāssa cittaṃ pāpaṃ anugacchatīti.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Aparena samayena bhikkhū kathaṃ samuṭṭhāpesuṃ – “ko nu kho kukkuṭamittassa saputtassa sasuṇisassa sotāpattimaggassūpanissayo, kena kāraṇena nesādakule nibbatto”ti. Satthā āgantvā “kāya nuttha, bhikkhave , etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte, bhikkhave, atīte kassapadasabalassa dhātucetiyaṃ saṃvidahantā evamāhaṃsu – “kiṃ nu kho imassa cetiyassa mattikā bhavissati, kiṃ udakan”ti. Atha nesaṃ etadahosi – “haritālamanosilā mattikā bhavissati, tilatelaṃ udakan”ti. Te haritālamanosilā koṭṭetvā tilatelena saṃsanditvā iṭṭhakāya ghaṭetvā suvaṇṇena khacitvā anto ciniṃsu, bahimukhe pana ekagghanasuvaṇṇaiṭṭhakāva ahesuṃ. Ekekā satasahassagghanikā ahosi. Te yāva dhātunidhānā cetiye niṭṭhite cintayiṃsu – “dhātunidhānakāle bahunā dhanena attho, kaṃ nu kho jeṭṭhakaṃ karomā”ti.

Atheko gāmavāsiko seṭṭhi “ahaṃ jeṭṭhako bhavissāmī”ti dhātunidhāne ekaṃ hiraññakoṭiṃ pakkhipi. Taṃ disvā raṭṭhavāsino “ayaṃ nagaraseṭṭhi dhanameva saṃharati, evarūpe cetiye jeṭṭhako bhavituṃ na sakkoti, gāmavāsī pana koṭidhanaṃ pakkhipitvā jeṭṭhako jāto”ti ujjhāyiṃsu. So tesaṃ kathaṃ sutvā “ahaṃ dve koṭiyo datvā jeṭṭhako bhavissāmī”ti dve koṭiyo adāsi. Itaro “ahameva jeṭṭhako bhavissāmī”ti tisso koṭiyo adāsi. Evaṃ vaḍḍhetvā vaḍḍhetvā nagaravāsī aṭṭha koṭiyo adāsi. Gāmavāsino pana gehe navakoṭidhanameva atthi, nagaravāsino cattālīsakoṭidhanaṃ. Tasmā gāmavāsī cintesi – “sacāhaṃ nava koṭiyo dassāmi, ayaṃ ‘dasa koṭiyo dassāmī’ti vakkhati, atha me niddhanabhāvo paññāyissatī”ti. So evamāha – “ahaṃ ettakañca dhanaṃ dassāmi, saputtadāro ca cetiyassa dāso bhavissāmī”ti satta putte satta suṇisāyo bhariyañca gahetvā attanā saddhiṃ cetiyassa niyyādesi. Raṭṭhavāsino “dhanaṃ nāma sakkā uppādetuṃ, ayaṃ pana saputtadāro attānaṃ niyyādesi, ayameva jeṭṭhako hotū”ti taṃ jeṭṭhakaṃ kariṃsu. Iti te soḷasapi janā cetiyassa dāsā ahesuṃ. Raṭṭhavāsino pana te bhujisse akaṃsu. Evaṃ santepi cetiyameva paṭijaggitvā yāvatāyukaṃ ṭhatvā tato cutā devaloke nibbattiṃsu. Tesu ekaṃ buddhantaraṃ devaloke vasantesu imasmiṃ buddhuppāde bhariyā tato cavitvā rājagahe seṭṭhino dhītā hutvā nibbatti. Sā kumārikāva hutvā sotāpattiphalaṃ pāpuṇi. Adiṭṭhasaccassa pana paṭisandhi nāma bhāriyāti tassā sāmiko samparivattamāno gantvā nesādakule nibbatti. Tassa saha dassaneneva seṭṭhidhītaraṃ pubbasineho ajjhotthari. Vuttampi cetaṃ –

“Pubbeva sannivāsena, paccuppannahitena vā;

Evaṃ taṃ jāyate pemaṃ, uppalaṃva yathodake”ti. (jā. 1.2.174);

Sā pubbasineheneva nesādakulaṃ agamāsi. Puttāpissā devalokā cavitvā tassā eva kucchismiṃ paṭisandhiṃ gaṇhiṃsu, suṇisāyopissā tattha tattha nibbattitvā vayappattā tesaṃyeva gehaṃ agamaṃsu. Evaṃ te sabbepi tadā cetiyaṃ paṭijaggitvā tassa kammassānubhāvena sotāpattiphalaṃ pattāti.

Kukkuṭamittanesādavatthu aṭṭhamaṃ.

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☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.3.22 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/9. Pāpavagga 恶品 (Dhp 9, 116-128)”

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【经名】 9.9 Kokasunakhaluddakavatthu 恶反及愚人 (Dhp 9.9, 125)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

《恶反及愚人经》

125.

（一二五偈：）

Yo appaduṭṭhassa narassa dussati,

“若害无过人（如果迁怒于与人无害），

suddhassa posassa anaṅgaṇassa;

清净无染者（又清净无可责难的人）──

Tameva bālaṃ pacceti pāpaṃ,

恶反及愚人（恶业就回报那愚痴人），

sukhumo rajo paṭivātaṃva khitto.

犹逆风扬尘（正像在逆风地撒灰尘）。”

☸.....................................................................

（❄ 法句经故事：猎人被自己的猎狗攻击 ～☺）

可拉是个猎人，一天早上，他和一群猎狗去打猎。

路上，他遇见一位比丘正在化缘。

他认为这是不祥的预兆，心里就嘀咕着：

“看见这令人讨厌的人，我今天一定不会有什么收获！”

那一天，他真的什么也没猎到。

回家的路上，他又遇见那位比丘正好从城市里化缘回来。

他一时愤怒难消，就放狗追咬比丘，还好这比丘跑得快，赶紧爬上树，猎狗才咬不着他！

猎人走到树下，用弓箭头去刺比丘的脚底；比丘异常疼痛，无法再护持袈裟，袈裟就从身上滑落，正好罩在树下猎人的身上。

这群猎狗看见黄色的袈裟，以为比丘跌了下来……！

便飞快扑上去，狂肆乱咬！

比丘在树上看见这情况时，赶紧折了一截干树枝，向猎狗掷去；这群猎狗才发现它们攻击的竟然是它们的主人，而不是比丘，因此四处逃窜。

猎狗跑掉后，比丘就从树上下来，却发现猎人已经被猎狗咬死了！

他心中一阵难过，不知道是否要为猎人的死负责？

因为他的袈裟罩住猎人的身体才造成猎狗的攻击！

比丘就去面见佛陀澄清心中的疑惑。

佛陀安慰他：

“你不须为猎人的死负责，你也没有违反道德戒律。

事实上，猎人恣意伤害一位他不该伤害的人，才会得到如此悲惨的果报。”

恶反及愚人经 ～恶品‧第九经终

～《法句经‧恶品‧Kokasunakhaluddakavatthu 恶反及愚人经》(Dhp 9.9, 125)

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【Dhammapada-aṭṭhakathā 法句经义注】

9. Kokasunakhaluddakavatthu

Yo appaduṭṭhassāti imaṃ dhammadesanaṃ satthā jetavane viharanto kokaṃ nāma sunakhaluddakaṃ ārabbha kathesi.

So kira ekadivasaṃ pubbaṇhasamaye dhanuṃ ādāya sunakhaparivuto araññaṃ gacchanto antarāmagge ekaṃ piṇḍāya pavisantaṃ bhikkhuṃ disvā kujjhitvā “kāḷakaṇṇi me diṭṭho, ajja kiñci na labhissāmī”ti cintetvā pakkāmi. Theropi gāme piṇḍāya caritvā katabhattakicco puna vihāraṃ pāyāsi. Itaropi araññe vicaritvā kiñci alabhitvā paccāgacchanto puna theraṃ disvā “ajjāhaṃ imaṃ kāḷakaṇṇiṃ disvā araññaṃ gato kiñci na labhiṃ, idāni me punapi abhimukho jāto, sunakhehi naṃ khādāpessāmī”ti saññaṃ datvā sunakhe vissajjesi. Theropi “mā evaṃ kari upāsakā”ti yāci. So “ajjāhaṃ tava sammukhībhūtattā kiñci nālatthaṃ, punapi me sammukhībhāvamāgatosi, khādāpessāmeva tan”ti vatvā sunakhe uyyojesi. Thero vegena ekaṃ rukkhaṃ abhiruhitvā purisappamāṇe ṭhāne nisīdi. Sunakhā rukkhaṃ parivāresuṃ. Luddako gantvā “rukkhaṃ abhiruhatopi te mokkho natthī”ti taṃ saratuṇḍena pādatale vijjhi. Thero “mā evaṃ karohī”ti taṃ yāciyeva. Itaro tassa yācanaṃ anādiyitvā punappunaṃ vijjhiyeva. Thero ekasmiṃ pādatale vijjhiyamāne taṃ ukkhipitvā dutiyaṃ pādaṃ olambitvā tasmiṃ vijjhiyamāne tampi ukkhipati, evamassa so yācanaṃ anādiyitvāva dvepi pādatalāni vijjhiyeva. Therassa sarīraṃ ukkāhi ādittaṃ viya ahosi. So vedanānuvattiko hutvā satiṃ paccupaṭṭhāpetuṃ nāsakkhi, pārutacīvaraṃ bhassantampi na sallakkhesi. Taṃ patamānaṃ kokaṃ sīsato paṭṭhāya parikkhipantameva pati. Sunakhā “thero patito”ti saññāya cīvarantaraṃ pavisitvā attano sāmikaṃ luñjitvā khādantā aṭṭhimattāvasesaṃ kariṃsu. Sunakhā cīvarantarato nikkhamitvā bahi aṭṭhaṃsu.

Atha nesaṃ thero ekaṃ sukkhadaṇḍakaṃ bhañjitvā khipi. Sunakhā theraṃ disvā “sāmikova amhehi khādito”ti ñatvā araññaṃ pavisiṃsu. Thero kukkuccaṃ uppādesi “mama cīvarantaraṃ pavisitvā esa naṭṭho, arogaṃ nu kho me sīlan”ti. So rukkhā otaritvā satthu santikaṃ gantvā ādito paṭṭhāya sabbaṃ taṃ pavattiṃ ārocetvā – “bhante, mama cīvaraṃ nissāya so upāsako naṭṭho, kacci me arogaṃ sīlaṃ, atthi me samaṇabhāvo”ti pucchi. Satthā tassa vacanaṃ sutvā “bhikkhu arogaṃ te sīlaṃ, atthi te samaṇabhāvo, so appaduṭṭhassa padussitvā vināsaṃ patto, na kevalañca idāneva, atītepi appaduṭṭhānaṃ padussitvā vināsaṃ pattoyevā”ti vatvā tamatthaṃ pakāsento atītaṃ āhari –

Atīte kireko vejjo vejjakammatthāya gāmaṃ vicaritvā kiñci kammaṃ alabhitvā chātajjhatto nikkhamitvā gāmadvāre sambahule kumārake kīḷante disvā “ime sappena ḍaṃsāpetvā tikicchitvā āhāraṃ labhissāmī”ti ekasmiṃ rukkhabile sīsaṃ niharitvā nipannaṃ sappaṃ dassetvā, “ambho, kumārakā eso sāḷikapotako, gaṇhatha nan”ti āha. Atheko kumārako sappaṃ gīvāyaṃ daḷhaṃ gahetvā nīharitvā tassa sappabhāvaṃ ñatvā viravanto avidūre ṭhitassa vejjassa matthake khipi. Sappo vejjassa khandhaṭṭhikaṃ parikkhipitvā daḷhaṃ ḍaṃsitvā tattheva jīvitakkhayaṃ pāpesi, evamesa koko sunakhaluddako pubbepi appaduṭṭhassa padussitvā vināsaṃ pattoyevāti.

Satthā imaṃ atītaṃ āharitvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

125.

“Yo appaduṭṭhassa narassa dussati, suddhassa posassa anaṅgaṇassa;

Tameva bālaṃ pacceti pāpaṃ, sukhumo rajo paṭivātaṃva khitto”ti.

Tattha appaduṭṭhassāti attano vā sabbasattānaṃ vā aduṭṭhassa. Narassāti sattassa. Dussatīti aparajjhati. Suddhassāti niraparādhasseva. Posassāti idampi aparenākārena sattādhivacanameva. Anaṅgaṇassāti nikkilesassa. Paccetīti patieti. Paṭivātanti yathā ekena purisena paṭivāte ṭhitaṃ paharitukāmatāya khitto sukhumo rajoti tameva purisaṃ pacceti, tasseva upari patati, evameva yo puggalo apaduṭṭhassa purisassa pāṇippaharādīni dadanto padussati, tameva bālaṃ diṭṭheva dhamme, samparāye vā nirayādīsu vipaccamānaṃ taṃ pāpaṃ vipākadukkhavasena paccetīti attho.

Desanāvasāne so bhikkhu arahatte patiṭṭhahi, sampattaparisāyapi sātthikā dhammadesanā ahosīti.

Kokasunakhaluddakavatthu navamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/9. Pāpavagga 恶品 (Dhp 9, 116-128)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9.10 Maṇikārakulūpakatissattheravatthu 首饰匠殴打比丘 (Dhp 9.10, 126)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

126.

Gabbhameke uppajjanti, nirayaṃ pāpakammino;

Saggaṃ sugatino yanti, parinibbanti anāsavā.

☸---------------------------------------------------------------------

一二六 有人投入母胎，造恶者堕地狱；正直者升天界，漏尽者证涅槃。

☸.....................................................................

首饰工匠殴打无辜的比丘

有人转生为人，

作恶的人堕落恶趣，正直的人往生天界，

漏尽的人则证入涅槃。

从前，舍卫城里有位首饰工匠，他每天都供养一位已经证得阿罗汉果的比丘。有一天，这首饰工匠正在处理一块肉时，憍萨罗国波斯匿王派遣一位使者送来一颗红宝石，请他加以切割、修饰后再送还国王。首饰工匠就用沾染鲜血的手拿取红宝石，把它放在桌子上，然后到屋子里洗手。这时候，工匠的宠物鸟以为染有血迹的红宝石是块肉，就当着比丘的面，用嘴把红宝石叼起来，并且吞下肚子。工匠洗手出来后，发现红宝石不见了，就问妻子和孩子们说：“红宝石哪里去了？”他们都说没有拿红宝石。最后，工匠询问比丘，比丘也说没拿红宝石，但工匠却不满意比丘的回答。他认为既然没有其他外人，只有比丘在场，所以只有比丘才有可能拿走红宝石。他告诉妻子，他要鞭打比丘，比丘才会认罪。

但他妻子回答说：“过去十二年来，这比丘一直是我们的宗教老师，而且我们也从来没看见他做任何坏事，不要毁谤他。宁可接受国王的惩罚，也不可毁谤修行的人。”

但工匠却听不进去她的劝告。他找出一根绳子，把比丘绑紧，然后，用棍子毒打，比丘 因此头破血流。这时，宠物小鸟看见血，以为又是肉，想要再吃，就飞到比丘身边。但这时候工匠怒不可遏，使尽全力一踢，刚好踢中小鸟，当场死亡。比丘看见小鸟倒地，就说：“请看看小鸟是否已死？”工匠鲁莽地说：“你也会像小鸟一样死掉。”比丘确定小鸟死了，就轻声说道：“弟子（指工匠），是这小鸟吞下红宝石的！”

工匠听见比丘这么说，就把小鸟的腹部切开，果真在小鸟的胃里发现红宝石，这时候他才明白自己犯下大错，因而颤栗害怕。他恳求比丘原谅，请他以后继续来他家化缘。比丘回答他说：“这不是你的错，也不是我的错。这是我们累世以来所结的业缘，这只是我们轮回的债而已，我对你没有丝毫恨意。事实上，这是因为我进入居士家的后果，从今以后，我再也不进任何人的家，我只会站在门口。”

不久之后，比丘因为伤重而不治，但已证得涅槃。这小鸟却往生成工匠的儿子。工匠死后，堕入地狱。而工匠妻子由于当时善心对待比丘，死后往生到某一天界。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

10. Maṇikārakulūpakatissattheravatthu

Gabbhameketi imaṃ dhammadesanaṃ satthā jetavane viharanto maṇikārakulūpakaṃ tissattheraṃ ārabbha kathesi.

So kira thero ekassa maṇikārassa kule dvādasa vassāni bhuñji. Tasmiṃ kule jayampatikā mātāpituṭṭhāne ṭhatvā theraṃ paṭijaggiṃsu. Athekadivasaṃ so maṇikāro therassa purato maṃsaṃ chindanto nisinno hoti. Tasmiṃ khaṇe rājā pasenadi kosalo ekaṃ maṇiratanaṃ “imaṃ dhovitvā vijjhitvā pahiṇatū”ti pesesi. Maṇikāro salohiteneva hatthena taṃ paṭiggahetvā peḷāya upari ṭhapetvā hatthadhovanatthaṃ anto pāvisi. Tasmiṃ pana gehe posāvaniyakoñcasakuṇo atthi. So lohitagandhena maṃsasaññāya taṃ maṇiṃ therassa passantasseva gili. Maṇikāro āgantvā maṇiṃ apassanto “maṇi kena gahito”ti bhariyañca puttake ca paṭipāṭiyā pucchitvā tehi “na gaṇhāmā”ti vutte “therena gahito bhavissatī”ti. Cintetvā bhariyāya saddhiṃ mantesi – “therena maṇi gahito bhavissatī”ti. Sā, sāmi, mā evaṃ avaca, ettakaṃ kālaṃ mayā therassa na kiñci vajjaṃ diṭṭhapubbaṃ, na so maṇiṃ gaṇhātīti. Maṇikāro theraṃ pucchi – “bhante, imasmiṃ ṭhāne maṇiratanaṃ tumhehi gahitan”ti. Na gaṇhāmi, upāsakāti. Bhante, na idha añño atthi, tumhehiyeva gahito bhavissati, detha me maṇiratananti. So tasmiṃ asampaṭicchante puna bhariyaṃ āha – “thereneva maṇi gahito, pīḷetvā naṃ pucchissāmī”ti. Sā, sāmi, mā no nāsayi, varaṃ amhehi dāsabyaṃ upagantuṃ, na ca theraṃ evarūpaṃ vattunti. So “sabbeva mayaṃ dāsattaṃ upagacchantā maṇimūlaṃ na agghāmā”ti rajjuṃ gahetvā therassa sīsaṃ veṭhetvā daṇḍena ghaṭṭesi. Therassa sīsato ca kaṇṇanāsāhi ca lohitaṃ pagghari, akkhīni nikkhamanākārappattāni ahesuṃ, so vedanāpamatto bhūmiyaṃ pati. Koñco lohitagandhenā gantvā lohitaṃ pivi. Atha naṃ maṇikāro there uppannakodhavegena “tvaṃ kiṃ karosī”ti pādena paharitvā khipi. So ekappahāreneva maritvā uttāno ahosi.

Thero taṃ disvā, upāsaka, sīse veṭhanaṃ tāva me sithilaṃ katvā imaṃ koñcaṃ olokehi “mato vā, no vā”ti. Atha naṃ so āha – “eso viya tvampi marissasī”ti. Upāsaka, iminā so maṇi gilito, sace ayaṃ na amarissā, na te ahaṃ marantopi maṇiṃ ācikkhissanti. So tassa udaraṃ phāletvā maṇiṃ disvā pavedhento saṃviggamānaso therassa pādamūle nipajjitvā “khamatha, me, bhante, ajānantena mayā katan”ti āha. Upāsaka, neva tuyhaṃ doso atthi, na mayhaṃ, vaṭṭassevesa doso, khamāmi teti. Bhante, sace me khamatha, pakatiniyāmeneva me gehe nisīditvā bhikkhaṃ gaṇhathāti. “Upāsaka, na dānāhaṃ ito paṭṭhāya paresaṃ gehassa antochadanaṃ pavisissāmi, antogehapavesanasseva hi ayaṃ doso, ito paṭṭhāya pādesu āvahantesu gehadvāre ṭhitova bhikkhaṃ gaṇhissāmī”ti vatvā dhutaṅgaṃ samādāya imaṃ gāthamāha –

“Paccati munino bhattaṃ, thokaṃ thokaṃ kule kule;

Piṇḍikāya carissāmi, atthi jaṅghabalaṃ mamā”ti. (theragā. 248) –

Idañca pana vatvā thero teneva byādhinā na cirasseva parinibbāyi. Koñco maṇikārassa bhariyāya kucchismiṃ paṭisandhiṃ gaṇhi. Maṇikāro kālaṃ katvā niraye nibbatti. Maṇikārassa bhariyā there muducittatāya kālaṃ katvā devaloke nibbatti. Bhikkhū satthāraṃ tesaṃ abhisamparāyaṃ pucchiṃsu. Satthā, “bhikkhave, idhekacce gabbhe nibbattanti, ekacce pāpakārino niraye nibbattanti, ekacce katakalyāṇā devaloke nibbattanti, anāsavā pana parinibbāyantī”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

126.

“Gabbhameke uppajjanti, nirayaṃ pāpakammino;

Saggaṃ sugatino yanti, parinibbanti anāsavā”ti.

Tattha gabbhanti idha manussagabbhova adhippeto. Sesamettha uttānatthameva.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Maṇikārakulūpakatissattheravatthu dasamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.2.26 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/9. Pāpavagga 恶品 (Dhp 9, 116-128)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 9.11 Tayojanavatthu 天地水中恶报难脱 (Dhp 9.11, 127)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

《天地水中恶报难脱经》

127.

（一二七偈：）

Na antalikkhe na samuddamajjhe,

“无论空中或海中（不论逃到天空或海中），

na pabbatānaṃ vivaraṃ pavissa [pavisaṃ (syā.)];

或进入山崖洞窟（不论逃到山间的洞窟）；

Na vijjatī [na vijjati (ka. sī. pī. ka.)] so jagatippadeso,

世上找不到这样的地方（世上没有一处地方），

yatthaṭṭhito [yatraṭṭhito (syā.)] mucceyya pāpakammā.

身处其间能逃避恶业（作恶的人哪里能躲藏）？”

☸.....................................................................

（❄ 法句经故事：恶报无法逃避 ～☺）

［一、恶业果报 ➥］

一群比丘出发前往佛陀住处。

他们在路上的村子暂时休息。

﹙➊ 天空乌鸦 ☙﹚

一些村民就煮了食物要供养。

这时候，一间房子着火了，火焰直冲上天——

一只正好飞过的乌鸦，不幸被火烧到，跌下来死掉了！

这群比丘看着死去的乌鸦，心想只有佛陀有智慧解释这乌鸦做了什么恶业？才会如此死去！所以吃完供养的食物后，他们就继续上路。

﹙➋ 海中女人 ☙﹚

另有一群比丘，想搭船前往佛陀的住处。

当他们的船正在大海的中央时，无法再前进，船上的人就抽签，想找出谁是不吉利的人，结果连抽三次，都指出船长的妻子是不幸的人，这时候，船长抱歉地说：

“大家不需要因为一位不幸的女人而丧生。

在她脖子上绑上沙袋，丢到海里去吧！我就不会再看见她了！”

船长的妻子就被人照着船长的话丢进海里，船也可以再前进了！

靠岸后，比丘们下了船，继续他们的行程。

他们也急于想请教佛陀：船长不幸的妻子究竟做了什么恶业，而会被丢到海中？

﹙➌ 洞窟比丘 ☙﹚

同时，还有第三批的比丘也要去面见佛陀。

一天晚上，他们走到一处精舍附近，便请求能在那附近借宿一宿，于是他们被引导到一处山洞。

但半夜时，突然掉下来一大块石头，挡住了洞口。

第二天，精舍的比丘发现大石挡住山洞口时，就到村子里去找人来帮忙，但还是无法移动大石，这群比丘只好一直被困在洞里。

直到第七天，大石奇迹似的自己从洞口移开，这群比丘这才出来，继续他们的行程。

他们也想去请问佛陀，是什么样的因缘令他们被关在洞中？

这三团比丘后来在路上碰面了，他们互相交换所见和亲身经历的事，然后一起前进。

［二、佛陀解答 ➥］

﹙➊ 乌鸦因缘 ☙﹚

佛陀告诉第一群比丘：

“比丘们！从前有一位农夫，他有一只非常懒惰且倔强的公牛。

农夫无法要这牛做事，它不是躺着反刍，就是睡觉。

农夫发了几次脾气，最后，愤怒地用草绳绑住牛的脖子，放火烧死它。

因为这恶业，农夫受到很多的苦痛，而且在过去的几生中，他都被烧死，以偿还剩余的业报。”

﹙➋ 女人因缘 ☙﹚

至于第二批比丘的问题，佛陀如此回答：

“从前有一位妇女，有一只狗，不管她到哪里去，也不管她在做什么，这狗总是跟着她，结果有些年轻的男孩就取笑她。

她非常生气，感到十分羞辱，想要杀死这狗。

她便用装满沙子的罐子绑在狗的脖子，然后丢到河里，狗就溺死了！

由于这恶业，她受到很多的苦痛，而且在过去的几世里，都被人投入河中溺死，偿还剩余的恶报业。”

这只狗的某一前世，是这位妇人的丈夫，在生死轮回的洪流中，每个人都曾经是别人的六亲眷属。

由于强烈炽热的爱恋，这只狗无法远离这妇人，所以佛陀劝诫世人，爱恋系缚世人最紧。

﹙➌ 比丘因缘 ☙﹚

佛陀也回答第三批比丘的问题：

“比丘们！有一次，七个牧牛人看见一只蜥蜴走进地面的裂缝中，他们出于玩乐的心理，把所有裂缝的出口全部封住，然后走开，忘记那只蜥蜴仍在其中。

七天后，他们才想起来，赶忙回去，打开出口让蜥蜴出来。

由于这恶业，你们七人才会一起被关七天，而且没有任何食物吃。”

［三、如影随形 ➥］

这时候，一位比丘说道：

“人若做恶业，绝对无法逃避恶报。

不管他们，是在空中、地上或水上。”

佛陀同意说：“是啊！比丘！你说得不错，甚至在空中或任何地方，没有地方可以躲避恶业的！”

天地水中恶报难脱经 ～恶品‧第十一经终

～《法句经‧恶品‧Tayojanavatthu 天地水中恶报难脱经》(Dhp 9.11, 127)

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【Dhammapada-aṭṭhakathā 法句经义注】

11. Tayojanavatthu

Naantalikkheti imaṃ dhammadesanaṃ satthā jetavane viharanto tayo jane ārabbha kathesi.

Satthari kira jetavane viharante sambahulā bhikkhū satthu dassanatthāya āgacchantā ekaṃ gāmaṃ piṇḍāya pavisiṃsu. Gāmavāsino te sampatte ādāya āsanasālāya nisīdāpetvā yāgukhajjakaṃ datvā piṇḍapātavelaṃ āgamayamānā dhammaṃ suṇantā nisīdiṃsu. Tasmiṃ khaṇe bhattaṃ pacitvā sūpabyañjanaṃ dhūpayamānāya ekissā itthiyā bhājanato aggijālā uṭṭhahitvā chadanaṃ gaṇhi. Tato ekaṃ tiṇakaraḷaṃ uṭṭhahitvā jalamānaṃ ākāsaṃ pakkhandi. Tasmiṃ khaṇe eko kāko ākāsena gacchanto tattha gīvaṃ pavesetvā tiṇavalliveṭhito jhāyitvā gāmamajjhe pati . Bhikkhū taṃ disvā “aho bhāriyaṃ kammaṃ, passathāvuso, kākena pattaṃ vippakāraṃ, iminā katakammaṃ aññatra satthārā ko jānissati, satthāramassa kammaṃ pucchissāmā”ti cintetvā pakkamiṃsu.

Aparesampi bhikkhūnaṃ satthu dassanatthāya nāvaṃ abhiruyha gacchantānaṃ nāvā samudde niccalā aṭṭhāsi. Manussā “kāḷakaṇṇinā ettha bhavitabban”ti salākaṃ vicāresuṃ. Nāvikassa ca bhariyā paṭhamavaye ṭhitā dassanīyā pāsādikā, salākā tassā pāpuṇi. “Salākaṃ puna vicārethā”ti vatvā yāvatatiyaṃ vicāresuṃ, tikkhattumpi tassā eva pāpuṇi. Manussā “kiṃ, sāmī”ti nāvikassa mukhaṃ olokesuṃ. Nāviko “na sakkā ekissā atthāya mahājanaṃ nāsetuṃ, udake naṃ khipathā”ti āha. Sā gahetvā udake khipiyamānā maraṇabhayatajjitā viravaṃ akāsi. Taṃ sutvā nāviko ko attho imissā ābharaṇehi naṭṭhehi, sabbābharaṇāni omuñcitvā ekaṃ pilotikaṃ nivāsāpetvā chaḍḍetha naṃ, ahaṃ panetaṃ udakapiṭṭhe plavamānaṃ daṭṭhuṃ na sakkhissāmī tasmā yathā naṃ ahaṃ na passāmi, tathā ekaṃ vālukakuṭaṃ gīvāya bandhitvā samudde khipathāti. Te tathā kariṃsu. Tampi patitaṭṭhāneyeva macchakacchapā vilumpiṃsu. Bhikkhū taṃ pavattiṃ ñatvā “ṭhapetvā satthāraṃ ko añño etissā itthiyā katakammaṃ jānissati, satthāraṃ tassā kammaṃ pucchissāmā”ti icchitaṭṭhānaṃ patvā nāvāto oruyha pakkamiṃsu.

Aparepi satta bhikkhū satthu dassanatthāya gacchantā sāyaṃ ekaṃ vihāraṃ pavisitvā vasanaṭṭhānaṃ pucchiṃsu. Ekasmiñca leṇe satta mañcā honti. Tesaṃ tadeva labhitvā tattha nipannānaṃ rattibhāge kūṭāgāramatto pāsāṇo pavaṭṭamāno āgantvā leṇadvāraṃ pidahi. Nevāsikā bhikkhū “mayaṃ imaṃ leṇaṃ āgantukabhikkhūnaṃ pāpayimhā, ayañca mahāpāsāṇo leṇadvāraṃ pidahanto aṭṭhāsi, apanessāma nan”ti samantā sattahi gāmehi manusse sannipātetvā vāyamantāpi ṭhānā cāletuṃ nāsakkhiṃsu. Anto paviṭṭhabhikkhūpi vāyamiṃsuyeva. Evaṃ santepi sattāhaṃ pāsāṇaṃ cāletuṃ nāsakkhiṃsu. Āgantukā sattāhaṃ chātajjhattā mahādukkhaṃ anubhaviṃsu. Sattame divase pāsāṇo சுயமேவ pavaṭṭitvā apagato. Bhikkhū nikkhamitvā “amhākaṃ imaṃ pāpaṃ aññatra satthārā ko jānissati, satthāraṃ pucchissāmā”ti cintetvā pakkamiṃsu. Te purimehi saddhiṃ antarāmagge samāgantvā sabbe ekatova satthāraṃ upasaṅkamitvā vanditvā ekamantaṃ nisinnā satthārā katapaṭisanthārā attanā attanā diṭṭhānubhūtāni kāraṇāni paṭipāṭiyā pucchiṃsu.

Satthāpi tesaṃ paṭipāṭiyā evaṃ byākāsi – “bhikkhave, so tāva kāko attanā katakammameva anubhosi. Atītakāle hi bārāṇasiyaṃ eko kassako attano goṇaṃ damento dametuṃ nāsakkhi. So hissa goṇo thokaṃ gantvā nipajji, pothetvā uṭṭhāpitopi thokaṃ gantvā punapi tatheva nipajji. So vāyamitvā taṃ dametuṃ asakkonto kodhābhibhūto hutvā ‘ito dāni paṭṭhāya sukhaṃ nipajjissasī’ti palālapiṇḍaṃ viya karonto palālena tassa gīvaṃ paliveṭhetvā aggimadāsi, goṇo tattheva jhāyitvā mato. Tadā, bhikkhave, tena kākena taṃ pāpakammaṃ kataṃ. So tassa vipākena dīgharattaṃ niraye paccitvā vipākāvasesena sattakkhattuṃ kākayoniyaṃ nibbattitvā evameva ākāse jhāyitvāva mato”ti.

Sāpi, bhikkhave, itthī attanā katakammameva anubhosi. Sā hi atīte bārāṇasiyaṃ ekassa gahapatikassa bhariyā udakaharaṇakoṭṭanapacanādīni sabbakiccāni sahattheneva akāsi. Tassā eko sunakho taṃ gehe sabbakiccāni kurumānaṃ olokentova nisīdati. Khette bhattaṃ harantiyā dārupaṇṇādīṃ vā atthāya araññaṃ gacchantiyā tāya saddhiṃyeva gacchati. Taṃ disvā daharamanussā “ambho nikkhanto sunakhaluddako, ajja mayaṃ maṃsena bhuñjissāmā”ti uppaṇḍenti. Sā tesaṃ kathāya maṅku hutvā sunakhaṃ leḍḍudaṇḍādīhi paharitvā palāpeti, sunakho nivattitvā puna anubandhati. So kirassā tatiye attabhāve bhattā ahosi, tasmā sinehaṃ chindituṃ na sakkoti. Kiñcāpi hi anamatagge saṃsāre jāyā vā pati vā abhūtapubbā nāma natthi, avidūre pana attabhāve ñātakesu adhimatto sineho hoti, tasmā so sunakho taṃ vijahituṃ na sakkoti. Sā tassa kujjhitvā khettaṃ sāmikassa yāguṃ haramānā rajjuṃ ucchaṅge ṭhapetvā agamāsi, sunakho tāyeva saddhiṃ gato. Sā sāmikassa yāguṃ datvā tucchakuṭaṃ ādāya ekaṃ udakaṭṭhānaṃ gantvā kuṭaṃ vālukāya pūretvā samīpe oloketvā ṭhitassa sunakhassa saddamakāsi. Sunakho “cirassaṃ vata me ajja madhurakathā laddhā”ti naṅguṭṭhaṃ cālento taṃ upasaṅkami. Sā taṃ gīvāyaṃ daḷhaṃ gahetvā ekāya rajjukoṭiyā kuṭaṃ bandhitvā ekaṃ rajjukoṭiṃ sunakhassa gīvāyaṃ bandhitvā kuṭaṃ udakābhimukhaṃ pavaṭṭesi. Sunakho kuṭaṃ anubandhanto udake patitvā tattheva kālamakāsi. Sā tassa kammassa vipākena dīgharattaṃ niraye paccitvā vipākāvasesena attabhāvasate vālukakuṭaṃ gīvāyaṃ bandhitvā udake pakkhittā kālamakāsīti.

Tumhehipi, bhikkhave, attanā katakammameva anubhūtaṃ. Atītasmiñhi bārāṇasivāsino satta gopālakadārakā ekasmiṃ aṭavipadese sattāhavārena gāviyo vicarantā ekadivasaṃ gāviyo vicāretvā āgacchantā ekaṃ mahāgodhaṃ disvā anubandhiṃsu. Godhā palāyitvā ekaṃ vammikaṃ pāvisi. Tassa pana vammikassa satta chiddāni, dārakā “mayaṃ dāni gahetuṃ na sakkhissāma, sve āgantvā gaṇhissāmā”ti ekeko ekekaṃ sākhabhaṅgamuṭṭhiṃ ādāya sattapi janā satta chiddāni pidahitvā pakkamiṃsu . Te punadivase taṃ godhaṃ amanasikatvā aññasmiṃ padese gāviyo vicāretvā sattame divase gāviyo ādāya gacchantā taṃ vammikaṃ disvā satiṃ paṭilabhitvā “kā nu kho tassā godhāya pavattī”ti attanā attanā pidahitāni chiddāni vivariṃsu. Godhā jīvite nirālayā hutvā aṭṭhicammāvasesā pavedhamānā nikkhami. Te taṃ disvā anukampaṃ katvā “mā naṃ māretha, sattāhaṃ chinnabhattā jātā”ti tassā piṭṭhiṃ parimajjitvā “sukhena gacchāhī”ti vissajjesuṃ. Te godhāya amāritattā niraye tāva na pacciṃsu. Te pana satta janā ekato hutvā cuddasasu attabhāvesu satta satta divasāni chinnabhattā ahesuṃ. Tadā, bhikkhave, tumhehi sattahi gopālakehi hutvā taṃ kammaṃ katanti. Evaṃ satthā tehi puṭṭhapuṭṭhaṃ pañhaṃ byākāsi.

Atheko bhikkhu satthāraṃ āha – “kiṃ pana, bhante, pāpakammaṃ katvā ākāse uppatitassapi samuddaṃ pakkhandassāpi pabbatantaraṃ paviṭṭhassāpi mokkho natthī”ti. Satthā “evametaṃ, bhikkhave, ākāsādīsupi ekapadesopi natthi, yattha ṭhito pāpakammato mucceyyā”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

127.

“Na antalikkhe na samuddamajjhe, na pabbatānaṃ vivaraṃ pavissa;

Na vijjatī so jagatippadeso, yatthaṭṭhito mucceyya pāpakammā”ti.

Tassattho – sace hi koci “iminā upāyena pāpakammato muccissāmī”ti antalikkhe vā nisīdeyya, caturāsītiyojanasahassagambhīraṃ mahāsamuddaṃ vā paviseyya, pabbatantare vā nisīdeyya, neva pāpakammato mucceyya. Puratthimādīsu jagatipadesesu pathavībhāgesu na so vālaggamattopi okāso atthi, yattha ṭhito pāpakammato muccituṃ sakkuṇeyyāti.

Desanāvasāne te bhikkhū sotāpattiphalādīni pāpuṇiṃsu, sampattamahājanassāpi sātthikā dhammadesanā ahosīti.

Tayojanavatthu ekādasamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

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【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/9. Pāpavagga 恶品 (Dhp 9, 116-128)”

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【经名】 9.12 Suppabuddhasakyavatthu 善觉王阻挡佛陀 (Dhp 9.12, 128)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

128.

Na antalikkhe na samuddamajjhe, na pabbatānaṃ vivaraṃ pavissa;

Na vijjatī so jagatippadeso, yatthaṭṭhitaṃ [yatraṭṭhitaṃ (syā.)] nappasaheyya maccu.

Pāpavaggo navamo niṭṭhito.

☸---------------------------------------------------------------------

一二八 无论在虚空或海中，或进入山间洞窟，想要不被死亡征服，世间实在没有这样的地方。

☸.....................................................................

善觉王阻挡佛陀的去路

不论逃到天空、海中或山洞，人都免不了一死。 (偈 128)

善觉王是提婆达多的父亲，也是佛陀的岳父。他基于两个原因对佛陀十分反感：第一、佛陀抛弃他的女儿耶输陀罗，舍弃世间；第二、他的儿子提婆达多认为佛陀是他的对头。

有一天，他知道佛陀要来化缘，就喝醉酒，挡住佛陀前来的路。当佛陀和比丘前来时，他拒绝让路，反而派人告诉佛陀：“我无法让路给佛陀，因为佛陀比我年轻太多了。”这时候佛陀和比丘发现路被挡住了，就转回头。他却又派人秘密跟随佛陀，看佛陀怎么说，然后回报给他。

佛陀转身的时候告诉阿难：“善觉王因为拒绝让路给佛陀，已经造下恶业，不久就要受到业报。”

当善觉王知道佛陀的预测时，誓言采取特别的预防措施，以证明佛陀的话是错误的。他要求他的侍卫加强保护，执勤时要更机警。

佛陀知道善觉王的措施时说：“比丘们！不管善觉王是否住在尖顶高塔，高高的天上、海洋或山洞，他都无法逃避所作恶业的业报。”

七天后进餐的时候，善觉王钟爱的一匹马不知何故受到惊吓而大声嘶鸣，并且愤怒地踢腿。王听见马惊惶的声音时，忘了要格外小心的事情，而想要亲自去照顾爱马，就往门外走去，但却跌落楼梯而摔死了，并往生恶趣。

不管多么努力，愚蠢的善觉王仍然逃避不了所作恶业的业报。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

12. Suppabuddhasakyavatthu

Naantalikkheti imaṃ dhammadesanaṃ satthā nigrodhārāme viharanto suppabuddhaṃ sakkaṃ ārabbha kathesi.

So kira “ayaṃ mama dhītaraṃ chaḍḍetvā nikkhanto ca, mama puttaṃ pabbājetvā tassa veriṭṭhāne ṭhito cā”ti imehi dvīhi kāraṇehi satthari āghātaṃ bandhitvā ekadivasaṃ “na dānissa nimantanaṭṭhānaṃ gantvā bhuñjituṃ dassāmī”ti gamanamaggaṃ pidahitvā antaravīthiyaṃ suraṃ pivanto nisīdi. Athassa satthari bhikkhusaṅghaparivute taṃ ṭhānaṃ āgate “satthā āgato”ti ārocesuṃ . So āha – “purato gacchāti tassa vadetha, nāyaṃ mayā mahallakataro, nāssa maggaṃ dassāmī”ti punappunaṃ vuccamānopi tatheva vatvā nisīdi. Satthā mātulassa santikā maggaṃ alabhitvā tato nivatti. Sopi ekaṃ carapurisaṃ pesesi “gaccha, tassa kathaṃ sutvā ehī”ti. Satthāpi nivattanto sitaṃ katvā ānandattherena “ko nu kho, bhante, sitassa pātukammassa paccayo”ti puṭṭho āha – “passasi, ānanda, suppabuddhan”ti. Passāmi, bhanteti. Bhāriyaṃ tena kammaṃ kataṃ mādisassa buddhassa maggaṃ adentena, ito sattame divase heṭṭhāpāsāde sopānapādamūle pathaviṃ pavisissatīti. Carapuriso taṃ kathaṃ sutvā suppabuddhassa santikaṃ gantvā “kiṃ mama bhāgineyyena nivattantena vuttan”ti puṭṭho yathāsutaṃ ārocesi. So tassa vacanaṃ sutvā “na dāni mama bhāgineyyassa kathāya doso atthi, addhā yaṃ so vadati, taṃ tatheva hoti. Evaṃ santepi naṃ idāni musāvādena niggaṇhissāmi. So hi maṃ ‘sattame divase pathaviṃ pavisissatī’ti aniyamena avatvā ‘heṭṭhāpāsāde sopānapādamūle pathaviṃ pavisissatī’”ti āha. “Ito dāni paṭṭhāyāhaṃ taṃ ṭhānaṃ na gamissāmi, atha naṃ tasmiṃ ṭhāne pathaviṃ apavisitvā musāvādena niggaṇhissāmī”ti attano upabhogajātaṃ sabbaṃ sattabhūmikapāsādassa upari āropetvā sopānaṃ harāpetvā dvāraṃ pidahāpetvā ekekasmiṃ dvāre dve dve malle ṭhapetvā “sacāhaṃ pamādena heṭṭhā orohitukāmo homi, nivāreyyātha man”ti vatvā sattame pāsādatale sirigabbhe nisīdi. Satthā taṃ pavattiṃ sutvā, “bhikkhave, suppabuddho na kevalaṃ pāsādatale vehāsaṃ uppatitvā ākāse vā nisīdatu, nāvāya vā samuddaṃ pakkhandatu, pabbatantaraṃ vā pavisatu, buddhānaṃ kathāya dvidhābhāvo nāma natthi, mayā vuttaṭṭhāneyeva so pathaviṃ pavisissatī”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

128.

“Na antalikkhe na samuddamajjhe, na pabbatānaṃ vivaraṃ pavissa;

Na vijjatī so jagatippadeso, yatthaṭṭhitaṃ nappasaheyya maccū”ti.

Tattha yattha ṭhitaṃ nappasaheyya, maccūti yasmiṃ padese ṭhitaṃ maraṇaṃ nappasaheyya nābhibhaveyya, kesaggamattopi pathavippadeso natthi. Sesaṃ purimasadisamevāti.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Sattame divase satthu bhikkhācāramaggassa niruddhavelāya heṭṭhāpāsāde suppabuddhassa maṅgalasso uddāmo hutvā taṃ taṃ bhittiṃ pahari. So upari nisinnovassa saddaṃ sutvā “kimetan”ti pucchi. “Maṅgalasso uddāmo”ti. So panasso suppabuddhaṃ disvāva sannisīdati. Atha naṃ so gaṇhitukāmo hutvā nisinnaṭṭhānā uṭṭhāya dvārābhimukho ahosi, dvārāni சுயமேவ vivaṭāni, sopānaṃ sakaṭṭhāneyeva ṭhitaṃ. Dvāre ṭhitā mallā taṃ gīvāyaṃ gahetvā heṭṭhābhimukhaṃ khipiṃsu. Etenupāyena sattasupi talesu dvārāni சுயமேவ vivaṭāni, sopānāni yathāṭhāne ṭhitāni. Tattha tattha mallā taṃ gīvāyameva gahetvā heṭṭhābhimukhaṃ khipiṃsu. Atha naṃ heṭṭhāpāsāde sopānapādamūlaṃ sampattameva mahāpathavī vivaramānā bhijjitvā sampaṭicchi, so gantvā avīcimhi nibbattīti.

Suppabuddhasakyavatthu dvādasamaṃ.

Pāpavaggavaṇṇanā niṭṭhitā.

Navamo vaggo.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/10. Daṇḍavagga 刀杖品 (Dhp 10, 129-145)”

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【经名】 10.1 Chabbaggiyabhikkhuvatthu 为塔争吵 (Dhp 10.1, 129)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Daṇḍavaggo

129.

Sabbe tasanti daṇḍassa, sabbe bhāyanti maccuno;

Attānaṃ upamaṃ katvā, na haneyya na ghātaye.

☸---------------------------------------------------------------------

十 刀杖品

一二九 众生皆惧怕刑罚，众生皆畏惧死亡；将心比心，不应杀害，也不应教唆杀害。

☸.....................................................................

为了塔而争吵的比丘（参考“比丘争吵”偈130）

一切众生都畏惧暴力，一切众生都害怕死亡，

将心比心，人不应该杀害或教唆杀害他人。 (偈 314)

有一次，一群比丘在祇树给孤独园中清洗一座塔，企图占有该座塔，但中途却被另一群刚到的比丘打断清洗的工作。

“我们比你们年长且资深，你们最好尊敬、礼让我们；我们要占有这座塔，没有人可以阻挡我们！”后来的比丘们告诉正在清洗塔的比丘们。

但正在清洗塔的比丘们却抗拒后来比丘们不友善的干扰，不屈服于他们的要求，所以就被他们鞭打，直到疼痛不堪，大声喊叫。

当佛陀知道这件骚动的事件，并且明白彼此之间的争吵后，训诫他们，并制定比丘不准伤害其他比丘的戒律。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

10. Daṇḍavaggo

1. Chabbaggiyabhikkhuvatthu

Sabbetasantīti imaṃ dhammadesanaṃ satthā jetavane viharanto chabbaggiye bhikkhū ārabbha kathesi.

Ekasmiñhi samaye sattarasavaggiyehi senāsane paṭijaggite chabbaggiyā bhikkhū “nikkhamatha, mayaṃ mahallakatarā, amhākaṃ etaṃ pāpuṇātī”ti vatvā tehi “na mayaṃ dassāma, amhehi paṭhamaṃ paṭijaggitan”ti vutte te bhikkhū pahariṃsu. Sattarasavaggiyā maraṇabhayatajjitā mahāviravaṃ viraviṃsu. Satthā tesaṃ saddaṃ sutvā “kiṃ idan”ti pucchitvā “idaṃ nāmā”ti ārocite “na, bhikkhave, ito paṭṭhāya bhikkhunā nāma evaṃ kattabbaṃ, yo karoti, so imaṃ nāma āpattiṃ āpajjatī”ti pahāradānasikkhāpadaṃ (pāci. 449 ādayo) paññāpetvā, “bhikkhave, bhikkhunā nāma ‘yathā ahaṃ, tatheva aññepi daṇḍassa tasanti, maccuno bhāyantī’ti ñatvā paro na paharitabbo, na ghātetabbo”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

129.

“Sabbe tasanti daṇḍassa, sabbe bhāyanti maccuno;

Attānaṃ upamaṃ katvā, na haneyya na ghātaye”ti.

Tattha sabbe tasantīti sabbepi sattā attani daṇḍe patante tassa daṇḍassa tasanti. Maccunoti maraṇassāpi bhāyantiyeva. Imissā ca desanāya byañjanaṃ niravasesaṃ, attho pana sāvaseso. Yathā hi raññā “sabbe sannipatantū”ti bheriyā carāpitāyapi rājamahāmatte ṭhapetvā sesā sannipatanti, evamidha “sabbe tasantī”ti vuttepi hatthājāneyyo assājāneyyo usabhājāneyyo khīṇāsavoti ime cattāro ṭhapetvā avasesāva tasantīti veditabbā. Imesu hi khīṇāsavo sakkāyadiṭṭhiyā pahīnattā maraṇakasattaṃ apassanto na bhāyati, itare tayo sakkāyadiṭṭhiyā balavattā attano paṭipakkhabhūtaṃ sattaṃ apassantā na bhāyantīti. Na haneyya na ghātayeti yathā ahaṃ , evaṃ aññepi sattāti neva paraṃ pahareyya na paharāpeyyāti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Chabbaggiyabhikkhuvatthu paṭhamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/10. Daṇḍavagga 刀杖品 (Dhp 10, 129-145)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.2 Chabbaggiyavatthu 比丘争吵 (Dhp 10.2, 130)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

130.

Sabbe tasanti daṇḍassa, sabbesaṃ jīvitaṃ piyaṃ;

Attānaṃ upamaṃ katvā, na haneyya na ghātaye.

☸---------------------------------------------------------------------

一三〇 众生皆惧怕刑罚，众生皆珍爱生命；将心比心，不应杀害，也不应教唆杀害。

☸.....................................................................

比丘争吵（参考“为了塔而争吵的比丘”偈129）

一切众生都畏惧暴力，一切众生都珍爱生命，

将心比心，人不应该杀害或教唆杀害他人。 (偈 130)

祇树给孤独园的比丘互殴事件发生后，佛陀就制定不可互相殴打的戒律，所有的比丘都奉行该戒律。尽管如此，这两群比丘后来又为了同一座塔再度争吵。

但这一次，一群比丘威胁恐吓另一群比丘，以致于受恐吓的比丘们因为害怕，而大叫。佛陀知道威胁恐吓的事情后，更进一步制定比丘不可互相威胁恐吓的戒律。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

2. Chabbaggiyabhikkhuvatthu

Sabbe tasantīti imaṃ dhammadesanaṃ satthā jetavane viharanto chabbaggiye bhikkhū ārabbha kathesi.

Teyeva ekasmiñhi samaye teneva kāraṇena purimasikkhāpade sattarasavaggiye pahariṃsu. Teneva kāraṇena tesaṃ talasattikaṃ uggiriṃsu. Idhāpi satthā tesaṃ saddaṃ sutvā “kiṃ idan”ti pucchitvā “idaṃ nāmā”ti ārocite “na, bhikkhave, ito paṭṭhāya bhikkhunā nāma evaṃ kattabbaṃ, yo karoti, so imaṃ nāma āpattiṃ āpajjatī”ti talasattikasikkhāpadaṃ (pāci. 454 ādayo) paññāpetvā, “bhikkhave, bhikkhunā nāma ‘yathā ahaṃ, tatheva aññepi daṇḍassa tasanti, yathā ca mayhaṃ, tatheva nesaṃ jīvitaṃ piyan’ti ñatvā paro na paharitabbo na ghāṭetabbo”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

130.

“Sabbe tasanti daṇḍassa, sabbesaṃ jīvitaṃ piyaṃ;

Attānaṃ upamaṃ katvā, na haneyya na ghātaye”ti.

Tattha sabbesaṃ jīvitaṃ piyanti khīṇāsavaṃ ṭhapetvā sesasattānaṃ jīvitaṃ piyaṃ madhuraṃ, khīṇāsavo pana jīvite vā maraṇe vā upekkhakova hoti. Sesaṃ purimasadisamevāti.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Chabbaggiyabhikkhuvatthu dutiyaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/10. Daṇḍavagga 刀杖品 (Dhp 10, 129-145)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.3 Sambahulakumārakavatthu 鞭打蛇 (Dhp 10.3, 131-132)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

131.

Sukhakāmāni bhūtāni, yo daṇḍena vihiṃsati;

Attano sukhamesāno, pecca so na labhate sukhaṃ.

☸---------------------------------------------------------------------

一三一 为求自己的快乐，而用暴力（刀杖）伤害同样追求快乐的众生，这样的人，来世得不到快乐。

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鞭打蛇的年轻人

以伤害他人的手段来追求自己幸福的人，

无法获得幸福。 (偈 131)

☸*********************************************************************

132.

Sukhakāmāni bhūtāni, yo daṇḍena na hiṃsati;

Attano sukhamesāno, pecca so labhate sukhaṃ.

☸---------------------------------------------------------------------

一三二 为求自己的快乐，不用暴力（刀杖）伤害同样追求快乐的众生，这样的人，来世能得到快乐。

☸.....................................................................

不以伤害他人来追求自己幸福的人，

可以获得幸福。 (偈 132)

佛陀有一次在舍卫城化缘时，遇见几个年轻人用棍子鞭打一条蛇。佛陀问他们为什么要打这条蛇，他们说害怕蛇会咬他们，所以先发制人。

“如果不愿意别人伤害你们，你们就不该伤害别人；如果伤害别人，甚至在未来世也得不到幸福。”佛陀教诲这些年轻人。

这些人听完佛陀的教诲之后，理解到恨意的害处，他们也因此专心思考佛陀的教诲，不久之后，他们都证得初果。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

3. Sabbahulakumārakavatthu

Sukhakāmānibhūtānīti imaṃ dhammadesanaṃ satthā jetavane viharanto sambahule kumārake ārabbha kathesi.

Ekasmiñhi samaye satthā sāvatthiyaṃ piṇḍāya pavisanto antarāmagge sambahule kumārake ekaṃ gharasappajātikaṃ ahiṃ daṇḍakena paharante disvā “kumārakā kiṃ karothā”ti pucchitvā “ahiṃ, bhante, daṇḍakena paharāmā”ti vutte “kiṃ kāraṇā”ti puna pucchitvā “ḍaṃsanabhayena, bhante”ti vutte “tumhe ‘attano sukhaṃ karissāmā’ti imaṃ paharantā nibbattanibbattaṭṭhāne sukhalābhino na bhavissatha. Attano sukhaṃ patthentena hi paraṃ paharituṃ na vaṭṭatī”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imā gāthā abhāsi –

131.

“Sukhakāmāni bhūtāni, yo daṇḍena vihiṃsati;

Attano sukhamesāno, pecca so na labhate sukhaṃ.

132.

“Sukhakāmāni bhūtāni, yo daṇḍena na hiṃsati;

Attano sukhamesāno, pecca so labhate sukhan”ti.

Tattha yo daṇḍenāti yo puggalo daṇḍena vā leḍḍuādīhi vā viheṭheti. Pecca so na labhate sukhanti so puggalo paraloke manussasukhaṃ vā dibbasukhaṃ vā paramatthabhūtaṃ vā nibbānasukhaṃ na labhati. Dutiyagāthāya pecca so labhateti so puggalo paraloke vuttappakāraṃ tividhampi sukhaṃ labhatīti attho.

Desanāvasāne pañcasatāpi te kumārakā sotāpattiphale patiṭṭhahiṃsūti.

Sambahulakumārakavatthu tatiyaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/10. Daṇḍavagga 刀杖品 (Dhp 10, 129-145)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.4 Koṇḍadhānattheravatthu 军达那比丘与女子幻象 (Dhp 10.4, 133-134)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

133.

Māvoca pharusaṃ kañci, vuttā paṭivadeyyu taṃ [paṭivadeyyuṃ taṃ (ka.)];

Dukkhā hi sārambhakathā, paṭidaṇḍā phuseyyu taṃ [phuseyyuṃ taṃ (ka.)].

☸---------------------------------------------------------------------

一三三 不要对任何人说粗暴的话语，（因为）被（粗暴）言语相向的人，可能会反过来回击你。愤怒的言语确实（带来）痛苦，互相的（言语）攻击（如同刀杖）可能会伤害到你。

☸.....................................................................

军达那比丘与女子幻象

不要对别人恶语相向，因为对方会用恶言回敬，

恶毒的言语是造成痛苦的原因，会引来别人的报复。 (偈 133)

☸*********************************************************************

134.

Sace neresi attānaṃ, kaṃso upahato yathā;

Esa pattosi nibbānaṃ, sārambho te na vijjati.

☸---------------------------------------------------------------------

一三四 如果你能让自己静默，像一个破碎的铜锣（不再发声）；你就已经证得了涅槃，（因为）争论（或愤怒）在你身上将不复存在。

☸.....................................................................

如果保持内心祥和宁静，一如已经毁坏的铜锣，

就可以趋向涅槃之道，因为心中不再有愤怒争吵。 (偈 134)

自从出家以来，军达那的身旁总跟着一个女子幻象，其他的比丘都清楚看见这女子的幻象，但军达那自己却无法目睹，所以茫然不知。每当军达那外出化缘时，人们总是供养两份食物，并且说：“一份供养尊者，一份供养你的女伴。”人们也向憍萨罗国波斯匿王报告了这件事情，并且请国王加以调查，国王就到比丘居住的精舍去。

军达那听见喧哗的声音，便走了出来，站在门口，女子幻象也在离他不远的地方出现。当他知道国王到来时，就转身进入房间等国王。国王进来后，女人幻象就不见了。国王问他有关女人幻象的事时，他回答说没有这回事。国王为了要确定这件事的真假，就叫他离开房间。他遵照国王的话，离开房间，这时候，国王向外一看，就看到女人的幻象了。但是当他又进入房间时，女人幻象又不见了。国王因此判断这女子幻象不是真实的，所以军达那是无辜的。国王因此向他致歉，并邀请他接受供养。其他比丘对国王的判断感到困惑，他们对军达那说：“无行的比丘！国王不指责你，反而邀请去供养，你完了！”

“你们才是无行的比丘！你们才完了，因为你们与女子同进同出！”军达那反唇相讥地说。有人向佛陀报告事情的来龙去脉，佛陀就告诫军达那：

“比丘，你可曾亲眼看见有女子和其他比丘一起出现，如同你所说的那样？你根本没看见这种事，但他们却亲眼见到有女子和你一起出现。你不明白这是你过去世恶业的影响。现在我告诉你为什么老是有一个女子跟随你出现。

过去世时，你是个天神，当时，有两位比丘非常要好，但你却乔装成为女子，跟随其中一位比丘，故意造成他们的误会。因为犯下如此的恶业，今生才会有女子的幻象跟随在你的身边。比丘！以后不要再与人争辩了，保持沉默，精进修行，趋向涅槃吧！”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

4. Koṇḍadhānattheravatthu

Māvocapharusaṃ kañcīti imaṃ dhammadesanaṃ satthā jetavane viharanto koṇḍadhānattheraṃ ārabbha kathesi.

Tassa kira pabbajitadivasato paṭṭhāya ekaṃ itthirūpaṃ therena saddhiṃyeva vicarati. Taṃ thero na passati, mahājano pana passati. Antogāmaṃ piṇḍāya caratopissa manussā ekaṃ bhikkhaṃ datvā, “bhante, ayaṃ tumhākaṃ hotu, ayaṃ pana tumhākaṃ sahāyikāyā”ti vatvā dutiyampi dadanti.

Kiṃ tassa pubbakammanti? Kassapasammāsambuddhakāle kira dve sahāyakā bhikkhū ekamātukucchito nikkhantasadisā ativiya samaggā ahesuṃ. Dīghāyukabuddhakāle ca anusaṃvaccharaṃ vā anuchamāsaṃ vā bhikkhū uposathatthāya sannipatanti. Tasmā tepi “uposathaggaṃ gamissāmā”ti vasanaṭṭhānā nikkhamiṃsu. Te ekā tāvatiṃsabhavane nibbattadevatā disvā “ime bhikkhū ativiya samaggā, sakkā nu kho ime bhinditun”ti cintetvā attano bālatāya cintitasamanantarameva āgantvā tesu ekena, “āvuso, muhuttaṃ āgamehi, sarīrakiccenamhi atthiko”ti vutte sā devatā ekaṃ manussitthivaṇṇaṃ māpetvā therassa gacchantaraṃ pavisitvā nikkhamanakāle ekena hatthena kesakalāpaṃ, ekena nivāsanaṃ saṇṭhāpayamānā tassa piṭṭhito nikkhami. So taṃ na passati, tamāgamayamāno pana purato ṭhitabhikkhu nivattitvā olokayamāno taṃ tathā katvā nikkhamantaṃ passi. Sā tena diṭṭhabhāvaṃ ñatvā antaradhāyi. Itaro taṃ bhikkhuṃ attano santikaṃ āgatakāle āha – “āvuso, sīlaṃ te bhinnan”ti. “Natthāvuso, mayhaṃ evarūpan”ti. Idāneva te mayā pacchato nikkhamamānā taruṇaitthī idaṃ nāma karontī diṭṭhā, tvaṃ “natthi mayhaṃ evarūpan”ti kiṃ vadesīti. So asaniyā matthake avatthaṭo viya mā maṃ, āvuso, nāsehi, natthi mayhaṃ evarūpanti. Itaro “mayā sāmaṃ akkhīhi diṭṭhaṃ, kiṃ tava saddahissāmī”ti daṇḍako viya bhijjitvā pakkāmi, uposathaggepi “nāhaṃ iminā saddhiṃ uposathaṃ karissāmī”ti nisīdi. Itaro “mayhaṃ, bhante, sīle aṇumattampi kāḷaṃ natthī”ti bhikkhūnaṃ kathesi. Sopi “mayā sāmaṃ diṭṭhan”ti āha. Devatā taṃ tena saddhiṃ uposathaṃ kātuṃ anicchantaṃ disvā “bhāriyaṃ mayā kammaṃ katan”ti cintetvā – “bhante, mayhaṃ ayyassa sīlabhedo natthi, mayā pana vīmaṃsanavasenetaṃ kataṃ, karotha tena saddhiṃ uposathan”ti āha. So tassā ākāse ṭhatvā kathentiyā saddahitvā uposathaṃ akāsi , na pana there pubbe viya muducitto ahosi. Ettakaṃ devatāya pubbakammaṃ.

Āyupariyosāne pana te therā yathāsukhaṃ devaloke nibbattiṃsu. Devatā apīcimhi nibbattitvā ekaṃ buddhantaraṃ tattha paccitvā imasmiṃ buddhuppāde sāvatthiyaṃ nibbattitvā vuddhimanvāya sāsane pabbajitvā upasampadaṃ labhi. Tassa pabbajitadivasato paṭṭhāya taṃ itthirūpaṃ tatheva paññāyi. Tenevassa koṇḍadhānattheroti nāmaṃ kariṃsu. Taṃ tathāvicarantaṃ disvā bhikkhū anāthapiṇḍikaṃ āhaṃsu – “mahāseṭṭhi, imaṃ dussīlaṃ tava vihārā nīhara. Imañhi nissāya sesabhikkhūnaṃ ayaso uppajjissatī”ti. Kiṃ pana, bhante, satthā vihāre natthīti? Atthi upāsakāti. Tena hi, bhante, satthāva jānissatīti. Bhikkhū gantvā visākhāyapi tatheva kathesuṃ. Sāpi nesaṃ tatheva paṭivacanaṃ adāsi.

Bhikkhūpi tehi asampaṭicchitavacanā rañño ārocesuṃ – “mahārāja, koṇḍadhānatthero ekaṃ itthiṃ gahetvā vicaranto sabbesaṃ ayasaṃ uppādesi, taṃ tumhākaṃ vijitā nīharathā”ti. “Kahaṃ pana so, bhante”ti? “Vihāre, mahārājā”ti. “Katarasmiṃ senāsane viharatī”ti? “Asukasmiṃ nāmā”ti. “Tena hi gacchatha, ahaṃ taṃ gaṇhissāmī”ti so sāyanhasamaye vihāraṃ gantvā taṃ senāsanaṃ purisehi parikkhipāpetvā therassa vasanaṭṭhānābhimukho agamāsi. Thero mahāsaddaṃ sutvā vihārā nikkhamitvā pamukhe aṭṭhāsi. Tampissa itthirūpaṃ piṭṭhipasse ṭhitaṃ rājā addasa. Thero rañño āgamanaṃ ñatvā vihāraṃ abhiruhitvā nisīdi. Rājā theraṃ na vandi, tampi itthiṃ nāddasa. So dvārantarepi heṭṭhāmañcepi olokento adisvāva theraṃ āha – “bhante, imasmiṃ ṭhāne ekaṃ itthiṃ addasaṃ, kahaṃ sā”ti? “Na passāmi, mahārājā”ti. “Idāni mayā tumhākaṃ piṭṭhipasse ṭhitā diṭṭhā”ti vuttepi “ahaṃ na passāmi”ccevāha. Rājā “kiṃ nu kho etan”ti cintetvā, “bhante, ito tāva nikkhamathā”ti āha. There nikkhamitvā pamukhe ṭhite puna sā therassa piṭṭhipasse aṭṭhāsi. Rājā taṃ disvā puna uparitalaṃ abhiruhi, tassa āgatabhāvaṃ ñatvā thero nisīdi. Puna rājā taṃ sabbaṭṭhānesu olokentopi adisvā, “bhante, kahaṃ sā itthī”ti puna theraṃ pucchi. Nāhaṃ passāmi mahārājāti. “Kiṃ kathetha, bhante, mayā idāneva tumhākaṃ piṭṭhipasse ṭhitā diṭṭhā”ti āha. Āma, mahārāja, mahājanopi “me pacchato pacchato itthī vicaratī”ti vadati, ahaṃ pana na passāmīti . Rājā “paṭirūpakena bhavitabban”ti sallakkhetvā puna theraṃ, “bhante, ito tāva otarathā”ti vatvā there otaritvā pamukhe ṭhite puna taṃ tassa piṭṭhipasse ṭhitaṃ disvā uparitalaṃ abhiruhi. Puna nāddasa. So puna theraṃ pucchitvā tena “na passāmi”cceva vutte “paṭirūpakamevetan”ti niṭṭhaṃ gantvā theraṃ āha – “bhante, evarūpe saṃkilese tumhākaṃ piṭṭhito vicarante añño koci tumhākaṃ bhikkhaṃ na dassati, nibaddhaṃ mama gehaṃ pavisatha, ahameva catūhi paccayehi upaṭṭhahissāmī”ti theraṃ nimantetvā pakkāmi.

Bhikkhū “passathāvuso, rañño pāpakiriyaṃ, ‘etaṃ vihārato nīharā’ti vutte āgantvā catūhi paccayehi nimantetvā gato”ti ujjhāyiṃsu. Tampi theraṃ āhaṃsu – “ambho, dussīla, idānisi rājakoṇḍo jāto”ti. Sopi pubbe bhikkhū kiñci vattuṃ asakkonto “tumhe dussīlā, tumhe koṇḍā, tumhe itthiṃ gahetvā vicarathā”ti āha. Te gantvā satthu ārocesuṃ – “bhante, koṇḍadhānatthero amhehi vutto amhe ‘dussīlā’tiādīni vatvā akkosatī”ti. Satthā taṃ pakkosāpetvā pucchi – “saccaṃ kira tvaṃ, bhikkhu, evaṃ vadesī”ti? “Saccaṃ, bhante”ti. “Kiṃ kāraṇā”ti? “Mayā saddhiṃ kathitakāraṇā”ti. “Tumhe, bhikkhave, iminā saddhiṃ kasmā kathethā”ti. “Imassa pacchato itthiṃ vicarantiṃ disvā, bhante”ti. “Ime kira tayā saddhiṃ itthiṃ vicarantiṃ disvā vadanti, tvaṃ kasmā kathesi , ete tāva disvā kathenti. Tvaṃ adisvāva imehi saddhiṃ kasmā kathesi, nanu pubbe taveva pāpikaṃ diṭṭhiṃ nissāya idaṃ jātaṃ, idāni kasmā puna pāpikaṃ diṭṭhiṃ gaṇhāsī”ti. Bhikkhū “kiṃ pana, bhante, iminā pubbe katan”ti pucchiṃsu. Atha nesaṃ satthā tassa pubbakammaṃ kathetvā “bhikkhu idaṃ pāpakammaṃ nissāya tvaṃ imaṃ vippakāraṃ patto, idāni te puna tathārūpaṃ pāpikaṃ diṭṭhiṃ gahetuṃ na yuttaṃ, mā puna bhikkhūhi saddhiṃ kiñci kathehi, nissaddo mukhavaṭṭiyaṃ chinnakaṃsathālasadiso hohi, evaṃ karonto nibbānappatto nāma bhavissatī”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imā gāthā abhāsi –

133.

“Māvoca pharusaṃ kañci, vuttā paṭivadeyyu taṃ;

Dukkhā hi sārambhakathā, paṭidaṇḍā phuseyyu taṃ.

134.

“Sace neresi attānaṃ, kaṃso upahato yathā;

Esa pattosi nibbānaṃ, sārambho te na vijjatī”ti.

Tattha māvoca pharusaṃ kañcīti kañci ekapuggalampi pharusaṃ mā avaca. Vuttāti tayā pare “dussīlā”ti vuttā, tampi tatheva paṭivadeyyuṃ. Sārambhakathāti esā karaṇuttarā yugaggāhakathā nāma dukkhā. Paṭidaṇḍāti kāyadaṇḍādīhi paraṃ paharantassa tādisā paṭidaṇḍā ca tava matthake pateyyuṃ. Sace neresīti sace attānaṃ niccalaṃ kātuṃ sakkhissasi. Kaṃso upahato yathāti mukhavaṭṭiyaṃ chinditvā talamattaṃ katvā ṭhapitakaṃsathālaṃ viya. Tañhi hatthapādehi vā daṇḍakena vā pahaṭampi saddaṃ na karoti, esa pattosīti sace evarūpo bhavituṃ sakkhissasi, imaṃ paṭipadaṃ pūrayamāno idāni appattopi eso nibbānappatto nāma. Sārambho te na vijjatīti evaṃ sante ca pana “tvaṃ dussīlo, tumhe dussīlā”tievamādiko uttarakaraṇavācālakkhaṇo sārambhopi te na vijjati, na bhavissatiyevāti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsu, koṇḍadhānattheropi satthārā dinnaovāde ṭhatvā arahattaṃ pāpuṇi, na cirasseva ākāse uppatitvā paṭhamaṃ salākaṃ gaṇhīti.

Koṇḍadhānattheravatthu catutthaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/10. Daṇḍavagga 刀杖品 (Dhp 10, 129-145)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.5 Uposathikaitthīnaṃvatthu 驱逐有情命 (Dhp 10.5, 135)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

135.

Yathā daṇḍena gopālo, gāvo pājeti gocaraṃ;

Evaṃ jarā ca maccu ca, āyuṃ pājenti pāṇinaṃ.

☸---------------------------------------------------------------------

一三五 就像牧人用棍杖，驱赶牛群到牧场；同样的，衰老和死亡，也驱赶着众生的生命（使其耗尽）。

☸.....................................................................

祈福的女性

如同牧人以棍杖驱赶牛只到牧场，

老、死也驱赶众生的生命。

有一次，一群舍卫城的女士到东园鹿子母讲堂参加斋戒。该精舍的捐献者是著名的毗舍佉，她询问她们为什么要来斋戒，年长的妇女说希望获得生天的福报，中年妇女则回答说，希望获得家庭的幸福，新婚少妇则祈求第一胎能生儿子，年轻小姐则希望找到如意郎君。

毗舍佉获得她们的答案后，就引领她们到世尊的住所，并报告她们的所求。

世尊说：“毗舍佉！五蕴不停地经历生、老、死、变化。人一旦出生，就会衰老，最后死亡。但人们却不想从轮回中解脱，仍然留恋轮回。众生很难理解，唯有克服世间的欲望才能得到真正的幸福。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

5. Uposathikaitthīnaṃ vatthu

Yathā daṇḍenāti imaṃ dhammadesanaṃ satthā pubbārāme viharanto visākhādīnaṃ upāsikānaṃ uposathakammaṃ ārabbha kathesi.

Sāvatthiyaṃ kira ekasmiṃ mahāuposathadivase pañcasatamattā itthiyo uposathikā hutvā vihāraṃ agamiṃsu. Visākhā tāsu mahallakitthiyo upasaṅkamitvā pucchi, “ammā, kimatthaṃ uposathikā jātatthā”ti. Tāhi “dibbasampattiṃ patthetvā”ti vutte majjhimitthiyo pucchi, tāhi “sapattivāsā muccanatthāyā”ti vutte taruṇitthiyo pucchi, tāhi “paṭhamagabbhe puttapaṭilābhatthāyā”ti vutte kumārikāyo pucchi, tāhi “taruṇabhāveyeva patikulagamanatthāyā”ti vutte taṃ sabbampi tāsaṃ kathaṃ sutvā tā ādāya satthu santikaṃ gantvā paṭipāṭiyā ārocesi. Taṃ sutvā satthā “visākhe imesaṃ sattānaṃ jātiādayo nāma daṇḍahatthakagopālakasadisā, jāti jarāya santikaṃ, jarā byādhino santikaṃ, byādhi maraṇassa santikaṃ pesetvā maraṇaṃ kuṭhāriyā chindantā viya jīvitaṃ chindati, evaṃ santepi vivaṭṭaṃ patthentā nāma natthi, vaṭṭameva pana patthentī”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

135.

“Yathā daṇḍena gopālo, gāvo pājeti gocaraṃ;

Evaṃ jarā ca maccu ca, āyuṃ pājenti pāṇinan”ti.

Tattha pājetīti cheko gopālo kedārantaraṃ pavisantiyo gāvo daṇḍena nivāretvā teneva pothento sulabhatiṇodakaṃ gocaraṃ neti. Āyuṃ pājentīti jīvitindriyaṃ chindanti khepenti. Gopālako viya hi jarā ca maccu ca, gogaṇo viya jīvitindriyaṃ, gocarabhūmi viya maraṇaṃ. Tattha jāti tāva sattānaṃ jīvitindriyaṃ jarāya santikaṃ pesesi, jarā byādhino santikaṃ , byādhi maraṇassa santikaṃ. Tameva maraṇaṃ kuṭhāriyā chedaṃ viya chinditvā gacchatīti idamettha opammasampaṭipādanaṃ.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Uposathikaitthīnaṃ vatthu pañcamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/10. Daṇḍavagga 刀杖品 (Dhp 10, 129-145)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.6 Ajagarapetavatthu 恶有恶报 (Dhp 10.6, 136)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所翻译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

136.

（一三六偈：）

《恶有恶报经》

Atha pāpāni kammāni,

“作恶的人做下恶业，

karaṃ bālo na bujjhati;

愚笨的人却不觉知；

Sehi kammehi dummedho,

因为自己的恶业，这无智慧的人，

aggidaḍḍhova tappati.

如同被火烧灼般受到折磨。”

☸.....................................................................

（❄ 法句经故事：恶有恶报 ～☺）

有一次，大目犍连尊者与勒叉那尊者一起下山时，看见一只人面蛇身的饿鬼；

大目犍连尊者用微笑表示他亲眼看见了这个奇怪的众生。

回到祇树给孤独园时，大目犍连尊者当着佛陀的面……

向勒叉那说有那么一只长长的、全身都在燃烧的人面蛇身饿鬼。

佛陀也说他成佛当天，也亲眼看见了这只人面蛇身饿鬼。

佛陀说很久很久以前迦叶佛在世时，这只饿鬼是个残忍的小偷：

他几次放火烧毁一位富人的房子。

甚至还趁迦叶佛外出化缘时，放火烧掉这位富人捐献给迦叶佛的精舍。

由于这些恶业，他必须长久承受果报。

佛陀说：“愚痴的人造作恶业时，不知道自己正在造恶业，但无法逃避业报。”

恶有恶报经 ～刀杖品‧第六经终

～《法句经‧刀杖品‧Ajagarapetavatthu 恶有恶报经》(Dhp 10.6, 136)

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

6. Ajagarapetavatthu

Athapāpāni kammānīti imaṃ dhammadesanaṃ satthā veḷuvane viharanto ajagarapetaṃ ārabbha kathesi.

Ekasmiñhi samaye mahāmoggallānatthero lakkhaṇattherena saddhiṃ gijjhakūṭato otaranto dibbena cakkhunā pañcavīsatiyojanikaṃ ajagarapetaṃ nāma addasa. Tassa sīsato aggijālā uṭṭhahitvā pariyantaṃ gacchanti, pariyantato uṭṭhahitvā sīsaṃ gacchanti, ubhayato uṭṭhahitvā majjhe otaranti. Thero taṃ disvā sitaṃ pātvākāsi. Lakkhaṇattherena sitakāraṇaṃ puṭṭho “akālo, āvuso, imassa pañhassa veyyākaraṇāya, satthu santike maṃ puccheyyāsī”ti vatvā rājagahe piṇḍāya caritvā satthu santikaṃ gatakāle lakkhaṇattherena puṭṭho āha – “tatrāhaṃ, āvuso, ekaṃ petaṃ addasaṃ, tassa evarūpo nāma attabhāvo, ahaṃ taṃ disvā ‘na vata me evarūpo attabhāvo diṭṭhapubbo’ti sitaṃ pātvākāsin”ti. Satthā “cakkhubhūtā vata, bhikkhave, sāvakā viharantī”tiādīni (pārā. 228; saṃ. ni. 2.202) vadanto therassa kathaṃ patiṭṭhāpetvā “mayāpi eso, bhikkhave, peto bodhimaṇḍeyeva diṭṭho, ‘ye ca pana me vacanaṃ na saddaheyyuṃ, tesaṃ taṃ ahitāya assā’ti na kathesiṃ, idāni moggallānaṃ sakkhiṃ labhitvā kathemī”ti vatvā bhikkhūhi tassa pubbakammaṃ puṭṭho byākāsi –

Kassapabuddhakāle kira sumaṅgalaseṭṭhi nāma suvaṇṇiṭṭhakāhi bhūmiṃ santharitvā vīsatiusabhaṭṭhāne tattakeneva dhanena vihāraṃ kāretvā tāvattakeneva vihāramahaṃ kāresi. So ekadivasaṃ pātova satthu santikaṃ gacchanto nagaradvāre ekissā sālāya kāsāvaṃ sasīsaṃ pārupitvā kalalamakkhitehi pādehi nipannaṃ ekaṃ coraṃ disvā “ayaṃ kalalamakkhitapādo rattiṃ vicaritvā divā nipannamanusso bhavissatī”ti āha. Coro mukhaṃ vivaritvā seṭṭhiṃ disvā “hotu, jānissāmi te kattabban”ti āghātaṃ bandhitvā sattakkhattuṃ khettaṃ jhāpesi, sattakkhattuṃ vaje gunnaṃ pāde chindi, sattakkhattuṃ gehaṃ jhāpesi, so ettakenāpi kopaṃ nibbāpetuṃ asakkonto tassa cūḷūpaṭṭhākena saddhiṃ mittasanthavaṃ katvā “kiṃ te seṭṭhino piyan”ti puṭṭho “gandhakuṭito aññaṃ tassa piyataraṃ natthī”ti sutvā “hotu, gandhakuṭiṃ jhāpetvā kopaṃ nibbāpessāmī”ti satthari piṇḍāya paviṭṭhe pānīyaparibhojanīyaghaṭe bhinditvā gandhakuṭiyaṃ aggiṃ adāsi. Seṭṭhi “gandhakuṭi kira jhāyatī”ti sutvā āgacchanto jhāmakāle āgantvā gandhakuṭiṃ jhāmaṃ olokento vālaggamattampi domanassaṃ akatvā vāmabāhuṃ samañjitvā dakkhiṇena hatthena mahāapphoṭanaṃ apphoṭesi. Atha naṃ samīpe ṭhitā pucchiṃsu – “kasmā, sāmi, ettakaṃ dhanaṃ vissajjetvā katagandhakuṭiyā jhāmakāle apphoṭesī”ti? So āha – “ettakaṃ me, tātā, aggiādīhi asādhāraṇe buddhassa sāsane dhanaṃ nidahituṃ laddhaṃ, ‘punapi ettakaṃ dhanaṃ vissajjetvā satthu gandhakuṭiṃ kātuṃ labhissāmī’ti tuṭṭhamānaso apphoṭesin”ti. So puna tattakaṃ dhanaṃ vissajjetvā gandhakuṭiṃ kāretvā vīsatisahassabhikkhuparivārassa satthuno dānaṃ adāsi. Taṃ disvā coro cintesi – “ahaṃ imaṃ amāretvā maṅkukātuṃ na sakkhissāmi, hotu, māressāmi nan”ti nivāsanantare churikaṃ bandhitvā sattāhaṃ vihāre vicarantopi okāsaṃ na labhi. Mahāseṭṭhipi satta divasāni buddhappamukhassa bhikkhusaṅghassa dānaṃ datvā satthāraṃ vanditvā āha – “bhante, mama ekena purisena sattakkhattuṃ khettaṃ jhāpitaṃ, sattakkhattuṃ vaje gunnaṃ pādā chinnā, sattakkhattuṃ gehaṃ jhāpitaṃ, idāni gandhakuṭipi teneva jhāpitā bhavissati, ahaṃ imasmiṃ dāne paṭhamaṃ pattiṃ tassa dammī”ti.

Taṃ sutvā coro “bhāriyaṃ vata me kammaṃ kataṃ, evaṃ aparādhakārake mayi imassa kopamattampi natthi, imasmimpi dāne mayhameva paṭhamaṃ pattiṃ deti, ahaṃ imasmiṃ dubbhāmi, evarūpaṃ me purisaṃ akhamāpentassa devadaṇḍopi me matthake pateyyā”ti gantvā seṭṭhissa pādamūle nipajjitvā “khamāhi me, sāmī”ti vatvā “kiṃ idan”ti vutte, “sāmi, evaṃ ayuttakaṃ kammaṃ mayā kataṃ, tassa me khamāhī”ti āha. Atha naṃ seṭṭhi “tayā me idañcidañca katan”ti sabbaṃ pucchitvā “āma, mayā katan”ti vutte, “tvaṃ mayā na diṭṭhapubbo, kasmā me kujjhitvā evamakāsī”ti pucchi. So ekadivasaṃ nagarā nikkhantena tena vuttavacanaṃ sāretvā “iminā me kāraṇena kopo uppādito”ti āha. Seṭṭhi attanā vuttaṃ saritvā “āma, tāta, vuttaṃ mayā , taṃ me khamāhī”ti coraṃ khamāpetvā “uṭṭhehi, tāta, khamāmi te, gaccha, tātā”ti āha. Sace me, sāmi, khamasi, saputtadāraṃ maṃ gehe dāsaṃ karohīti. Tāta, tvaṃ mayā ettake kathite evarūpaṃ chedanaṃ akāsi, gehe vasantena pana saddhiṃ na sakkā kiñci kathetuṃ, na me tayā gehe vasantena kiccaṃ atthi, khamāmi te, gaccha, tātāti. Coro taṃ kammaṃ katvā āyupariyosāne avīcimhi nibbatto dīgharattaṃ tattha paccitvā vipākāvasesena idāni gijjhakūṭe pabbate paccatīti.

Evaṃ satthā tassa pubbakammaṃ kathetvā, “bhikkhave, bālā nāma pāpāni kammāni karontā na bujjhanti, pacchā pana attanā katakammehi ḍayhamānā attanāva attano dāvaggisadisāva hontī”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

136.

“Atha pāpāni kammāni, karaṃ bālo na bujjhati;

Sehi kammehi dummedho, aggiḍaḍḍhova tappatī”ti.

Tattha atha pāpānīti na kevalaṃ bālo kodhavasena pāpāni karoti, karontopi pana na bujjhatīti attho. Pāpaṃ karonto ca “pāpaṃ karomī”ti abujjhanako nāma natthi. “Imassa kammassa evarūpo nāma vipāko”ti ajānanatāya “na bujjhatī”ti vuttaṃ. Sehīti so tehi attano santakehi kammehi dummedho nippañño puggalo niraye nibbattitvā aggiḍaḍḍhova tappatīti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Ajagarapetavatthu chaṭṭhaṃ.

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/10. Daṇḍavagga 刀杖品 (Dhp 10, 129-145)”

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【经名】 10.7 Mahāmoggallānattheravatthu 大目犍连偿还宿业 (Dhp 10.7, 137-140)

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★ 菩提僧团所翻译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

137.

Yo daṇḍena adaṇḍesu, appaduṭṭhesu dussati;

Dasannamaññataraṃ ṭhānaṃ, khippameva nigacchati.

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一三七 若用棍杖去伤害，那些不应受罚的、无过错的人，他会很快遭遇到，十种状况的其中一种。

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大目犍连尊者死于非命

如果有人用武器伤害无害且不应受伤害的人（阿罗汉），

将会很快遭受以下十种恶报之一： (偈 137)

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138.

Vedanaṃ pharusaṃ jāniṃ, sarīrassa ca bhedanaṃ [sarīrassa pabhedanaṃ (syā.)];

Garukaṃ vāpi ābādhaṃ, cittakkhepañca [cittakkhepaṃ va (sī. syā. pī.)] pāpuṇe.

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一三八 他会遭受剧烈的痛苦、［财产的］损失，身体受到毁伤，或是严重的疾病，乃至心意错乱。

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1. 剧烈的痛苦 2. 损失（或灾祸） 3. 身体的伤害 4. 重病

5. 心意错乱 (偈 138)

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139.

Rājato vā upasaggaṃ [upassaggaṃ (sī. pī.)], abbhakkhānañca [abbhakkhānaṃ va (sī. pī.)] dāruṇaṃ;

Parikkhayañca [parikkhayaṃ va (sī. syā. pī.)] ñātīnaṃ, bhogānañca [bhogānaṃ va (sī. syā. pī.)] pabhaṅguraṃ [pabhaṅgunaṃ (ka.)].

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一三九 或者遭受来自国王的压迫，或者受到可怕的诬告，或者亲属离散，或者财富毁坏。

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6. 来自国王的惩罚（或压迫） 7. 可怕的诬告 8. 亲属的丧失（或离散）

9. 财富的毁坏 (偈 139)

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140.

Atha vāssa agārāni, aggi ḍahati [ḍayhati (ka.)] pāvako;

Kāyassa bhedā duppañño, nirayaṃ sopapajjati [so upapajjati (sī. syā.)].

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一四〇 或者他的房屋，会被大火焚烧；这个无智慧的人身坏命终之后，将堕入地狱。

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10. 火烧家宅。

死亡之后，更会生于地狱。 (偈 140)

有一次，一些尼犍子苦行者企图杀害大目犍连尊者，他们认为如果除掉大目犍连尊者，就可以打击佛陀的名声。他们就雇请杀手去王舍城附近的卡拉斯拉（Kāḷasilā）杀害大目犍连尊者。但是当杀手们包围精舍的两个月内，大目犍连尊者都运用神通，所以杀手们都无法得逞。第三个月，杀手们再度包围精舍，大目犍连尊者突然想起他尚未偿还过去某一世所种下的恶业，就不再运用神通了。这些杀手们也因此逮到大目犍连尊者，加以毒打，并且把他丢弃在草堆中，以为他已经死了，然后扬长而去。这时候，大目犍连尊者运用禅定能力，复苏过来，并且到祇树给孤独园向佛陀做最后的顶礼。但由于受伤太重，他自知即将入灭，就告诉佛陀说自己即将入灭。佛陀请他向比丘们说法，因为这将是比丘们听闻大目犍连尊者说法的最后一次机会了。大目犍连尊者就开始说法，说完之后，他向佛陀最后顶礼，然后离去，不久，就入灭了。

大目犍连尊者死于杀手的消息像野火般传了出去。阿阇世国王下令调查，并且逮捕到凶手们，处以死刑。比丘们对大目犍连尊者的入灭感到十分伤心，不知道为什么像大目犍连尊者这样的人怎么会死于杀手的手中。佛陀就解释道：“比丘们啊！从大目犍连尊者今生所过的清净生活看来，他不应该死于非命。但某一前世，他却曾对双目失明的双亲犯下滔天大罪。他本是孝顺的儿子，但结婚后，太太却毒化了他的心灵，要他除掉父母，他就用车子把双目全都失明的父母载到森林里去，并且打死他们，却让父母以为这是其他盗贼所做的恶行。因此，他累劫受苦，今生——他最后的一世才会死于杀手手中。伤害无辜的人，一定会受到比自己所犯罪行更多的苦痛。”

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【Dhammapada-aṭṭhakathā 法句经义注】

7. Mahāmoggallānattheravatthu

Yodaṇḍenāti imaṃ dhammadesanaṃ satthā veḷuvane viharanto mahāmoggallānattheraṃ ārabbha kathesi.

Ekasmiñhi samaye titthiyā sannipatitvā mantesuṃ – “jānāthāvuso, ‘kena kāraṇena samaṇassa gotamassa lābhasakkāro mahā hutvā nibbatto’ti . Mayaṃ na jānāma, tumhe pana jānāthāti. Āma, jānāma, mahāmoggallānaṃ nāma ekaṃ nissāya uppanno. So hi devalokaṃ gantvā devatāhi katakammaṃ pucchitvā āgantvā manussānaṃ katheti ‘idaṃ nāma katvā evarūpaṃ sampattiṃ labhantī’ti. Niraye nibbattānampi kammaṃ pucchitvā āgantvā manussānaṃ katheti ‘idaṃ nāma katvā evarūpaṃ dukkhaṃ anubhavantī’ti. Manussā tassa kathaṃ sutvā mahantaṃ lābhasakkāraṃ abhiharanti, sace taṃ māretuṃ sakkhissāma, so lābhasakkāro amhākaṃ nibbattissatī”ti. Te “attheko upāyo”ti sabbe ekacchandā hutvā “yaṃkiñci katvā taṃ mārāpessāmā”ti attano upaṭṭhāke samādapetvā kahāpaṇasahassaṃ labhitvā purisaghātakammaṃ katvā carante core pakkosāpetvā “mahāmoggallānatthero nāma kāḷasilāyaṃ vasati, tattha gantvā taṃ mārethā”ti tesaṃ kahāpaṇe adaṃsu. Corā dhanalobhena sampaṭicchitvā “theraṃ māressāmā”ti gantvā tassa vasanaṭṭhānaṃ parivāresuṃ. Thero tehi parikkhittabhāvaṃ ñatvā kuñcikacchiddena nikkhamitvā pakkāmi. Te corā taṃ divasaṃ theraṃ adisvā punekadivasaṃ gantvā parikkhipiṃsu. Thero ñatvā kaṇṇikāmaṇḍalaṃ bhinditvā ākāsaṃ pakkhandi. Evaṃ te paṭhamamāsepi majjhimamāsepi theraṃ gahetuṃ nāsakkhiṃsu. Pacchimamāse pana sampatte thero attanā katakammassa ākaḍḍhanabhāvaṃ ñatvā na apagacchi. Corā gantvā theraṃ gahetvā taṇḍulakaṇamattānissa aṭṭhīni karontā bhindiṃsu. Atha naṃ “mato”ti saññāya ekasmiṃ gumbapiṭṭhe khipitvā pakkamiṃsu.

Thero “satthāraṃ passitvāva parinibbāyissāmī”ti attabhāvaṃ jhānaveṭhanena veṭhetvā thiraṃ katvā ākāsena satthu santikaṃ gantvā satthāraṃ vanditvā, “bhante, parinibbāyissāmī”ti āha. “Parinibbāyissasi, moggallānā”ti? “Āma, bhante”ti. “Kattha gantvā”ti? “Kāḷasilāpadesaṃ, bhante”ti. Tena hi, moggallāna, mayhaṃ dhammaṃ kathetvā yāhi. Tādisassa hi me sāvakassa idāni dassanaṃ natthīti. So “evaṃ karissāmi, bhante”ti satthāraṃ vanditvā ākāsaṃ uppatitvā parinibbānadivase sāriputtatthero viya nānappakārā iddhiyo katvā dhammaṃ kathetvā satthāraṃ vanditvā kāḷasilāṭaviṃ gantvā parinibbāyi. “Theraṃ kira corā māresun”ti ayampi kathā sakalajambudīpe patthari. Rājā ajātasattu core pariyesanatthāya carapurise payojesi. Tesupi coresu surāpāne suraṃ pivantesu eko ekassa piṭṭhiṃ paharitvā pātesi. So taṃ santejjetvā “ambho dubbinīta, tvaṃ kasmā me piṭṭhiṃ pātesī”ti āha. Kiṃ pana hare duṭṭhacora, tayā mahāmoggallānatthero paṭhamaṃ pahaṭoti? Kiṃ pana mayā pahaṭabhāvaṃ tvaṃ na jānāsīti? Iti nesaṃ “mayā pahaṭo, mayā pahaṭo”ti vadantānaṃ vacanaṃ sutvā te carapurisā te sabbe core gahetvā rañño ārocesuṃ. Rājā core pakkosāpetvā pucchi – “tumhehi thero mārito”ti? “Āma, devā”ti. “Kena tumhe uyyojitā”ti? “Naggasamaṇakehi, devā”ti. Rājā pañcasate naggasamaṇake gāhāpetvā pañcasatehi corehi saddhiṃ rājaṅgaṇe nābhippamāṇesu āvāṭesu nikhaṇāpetvā palālehi paṭicchādāpetvā aggiṃ dāpesi . Atha nesaṃ jhāmabhāvaṃ ñatvā ayanaṅgalehi kasāpetvā sabbe khaṇḍākhaṇḍikaṃ kārāpesi.

Bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ – “mahāmoggallānatthero attano ananurūpameva maraṇaṃ patto”ti. Satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte, “bhikkhave, moggallāno imasseva attabhāvassa ananurūpaṃ maraṇaṃ patto, pubbe pana tena katassa kammassa anurūpameva maraṇaṃ patto”ti vatvā “kiṃ panassa, bhante, pubbakamman”ti puṭṭho vitthāretvā kathesi –

Atīte kira bārāṇasivāsī eko kulaputto sayameva koṭṭanapacanādīni kammāni karonto mātāpitaro paṭijaggi. Athassa mātāpitaro naṃ, “tāta, tvaṃ ekakova gehe ca araññe ca kammaṃ karonto kilamasi, ekaṃ te kumārikaṃ ānessāmā”ti vatvā, “ammatātā, na mayhaṃ evarūpāyattho, ahaṃ yāva tumhe jīvatha, tāva vo sahatthā upaṭṭhahissāmī”ti tena paṭikkhittā punappunaṃ taṃ yācitvā kumārikaṃ ānayiṃsu. Sā katipāhameva te upaṭṭhahitvā pacchā tesaṃ dassanampi anicchantī “na sakkā tava mātāpitūhi saddhiṃ ekaṭṭhāne vasitun”ti ujjhāyitvā tasmiṃ attano kathaṃ aggaṇhante tassa bahigatakāle makacivākakhaṇḍāni ca yāgupheṇañca gahetvā tattha tattha ākiritvā tenāgantvā “kiṃ idan”ti puṭṭhā āha – “imesaṃ andhamahallakānaṃ etaṃ kammaṃ, sabbaṃ gehaṃ kiliṭṭhaṃ karontā vicaranti, na sakkā etehi saddhiṃ ekaṭṭhāne vasitun”ti. Evaṃ tāya naṃ punappunaṃ kathayamānāya evarūpopi pūritapāramī satto mātāpitūhi saddhiṃ bhijji. So “hotu, jānissāmi nesaṃ kattabban”ti te bhojetvā, “ammatātā, asukaṭṭhāne nāma tumhākaṃ ñātakā āgamanaṃ paccāsīsanti, tattha gamissāmā”ti te yānakaṃ āropetvā ādāya gacchanto aṭavimajjhaṃ pattakāle, “tāta, rasmiyo gaṇhātha, gāvo patodasaññāya gamissanti, imasmiṃ ṭhāne corā vasanti, ahaṃ otarāmī”ti pitu hatthe rasmiyo datvā otaritvā gacchanto saddaṃ parivattetvā corānaṃ uṭṭhitasaddamakāsi. Mātāpitaro saddaṃ sutvā “corā uṭṭhitā”ti saññāya, “tāta, mayaṃ mahallakā, tvaṃ attānameva rakkhāhī”ti āhaṃsu. So mātāpitaro tathāviravantepi corasaddaṃ karonto koṭṭetvā māretvā aṭaviyaṃ khipitvā paccāgami.

Satthā idaṃ tassa pubbakammaṃ kathetvā, “bhikkhave, moggallāno ettakaṃ kammaṃ katvā anekavassasatasahassāni niraye paccitvā vipākāvasesena attabhāvasate evameva koṭṭetvā saṃcuṇṇito maraṇaṃ patto. Evaṃ moggallānena attano kammānurūpameva maraṇaṃ laddhaṃ, pañcahi corasatehi saddhiṃ labhiṃsu. Appaduṭṭhesu hi padussanto dasahi kāraṇehi anayabyasanaṃ pāpuṇātiyevā”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imā gāthā abhāsi –

137.

“Yo daṇḍena adaṇḍesu, appaduṭṭhesu dussati;

Dasannamaññataraṃ ṭhānaṃ, khippameva nigacchati.

138.

“Vedanaṃ pharusaṃ jāniṃ, sarīrassa va bhedanaṃ;

Garukaṃ vāpi ābādhaṃ, cittakkhepaṃ va pāpuṇe.

139.

“Rājato vā upasaggaṃ, abbhakkhānaṃ va dāruṇaṃ;

Parikkhayaṃ va ñātīnaṃ, bhogānaṃ va pabhaṅguraṃ.

140.

“Atha vāssa agārāni, aggi ḍahati pāvako;

Kāyassa bhedā duppañño, nirayaṃ sopapajjatī”ti.

Tattha adaṇḍesūti kāyadaṇḍādirahitesu khīṇāsavesu. Appaduṭṭhesūti paresu vā attani vā niraparādhesu. Dasannamaññataraṃ ṭhānanti dasasu dukkhakāraṇesu aññataraṃ kāraṇaṃ. Vedananti sīsarogādibhedaṃ pharusaṃ vedanaṃ. Jāninti kicchādhigatassa dhanassa jāniṃ. Bhedananti hatthacchedādikaṃ sarīrabhedanaṃ. Garukanti pakkhahataekacakkhukapīṭhasappikuṇībhāvakuṭṭharogādibhedaṃ garukābādhaṃ vā. Cittakkhepanti ummādaṃ. Upasagganti yasavilopasenāpatiṭṭhānādiacchindanādikaṃ rājato upasaggaṃ vā. Abbhakkhānanti adiṭṭhaasutaacintitapubbaṃ “idaṃ sandhicchedādikammaṃ, idaṃ vā rājāparādhitakammaṃ tayā katan”ti evarūpaṃ dāruṇaṃ abbhakkhānaṃ vā. Parikkhayaṃ va ñātīnanti attano avassayo bhavituṃ samatthānaṃ ñātīnaṃ parikkhayaṃ vā. Pabhaṅguranti pabhaṅgubhāvaṃ pūtibhāvaṃ. Yaṃ hissa gehe dhaññaṃ, taṃ pūtibhāvaṃ āpajjati, suvaṇṇaṃ aṅgārabhāvaṃ, muttā kappāsaṭṭhibhāvaṃ, kahāpaṇaṃ kapālakhaṇḍādibhāvaṃ, dvipadacatuppadā kāṇakuṇādibhāvanti attho. Aggi ḍahatīti ekasaṃvacchare dvattikkhattuṃ aññasmiṃ ḍāhake avijjamānepi asaniaggi vā patitvā ḍahati, attanova dhammatāya uṭṭhito pāvako vā ḍahatiyeva. Nirayanti diṭṭheva dhamme imesaṃ dasannaṃ ṭhānānaṃ aññataraṃ patvāpi ekaṃsena samparāye pattabbaṃ dassetuṃ “nirayaṃ sopapajjatī”ti vuttaṃ.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Mahāmoggallānattheravatthu sattamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/10. Daṇḍavagga 刀杖品 (Dhp 10, 129-145)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.8 Bahubhaṇḍikabhikkhuvatthu 富有比丘 (Dhp 10.8, 141)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

141.

Na naggacariyā na jaṭā na paṅkā, nānāsakā thaṇḍilasāyikā vā;

Rajojallaṃ ukkuṭikappadhānaṃ, sodhenti maccaṃ avitiṇṇakaṅkhaṃ.

☸---------------------------------------------------------------------

一四一 裸行、结发、涂泥、断食、睡地上、尘土涂身、或修蹲踞苦行，都无法净化那未断疑惑的人。

☸.....................................................................

富有的比丘

人如果不能断除疑惑的话，

即使赤身露体、结发、涂泥、绝食、

睡地上、不沐浴、尘土污身，右膝着地作苦行，

也不能证得清净。

从前在舍卫城中有一位富翁，名字叫做巴富斑迪卡。他的妻子去世后，他决定出家 。但出家前，他先建立一座兼具厨房和储藏室的精舍，然后，才携带家具、厨具和大量 的米、油、奶油和其它的必需品出家到精舍去。每当他想要吃什么东西的时候，就要仆 人帮他煮，所以他虽然出家，但仍然养尊处优。

有一天，其他比丘向佛陀报告他仍然过着富翁般的生活，佛陀就告诫他：“我一直 告诫你，要过清净简单的日子，你为什么还带这么多家当出家呢？”听到佛陀这么说， 他却发起脾气，大声嚷嚷地说：“好吧！佛陀，现在我就照你的话做！”说完话后，他 就把袈裟脱掉，然后问佛陀：“这就是你建议我过日子的方法吗？”

佛陀看见他如此反应，又告诫他：“比丘！过去世时，你虽然是一只恶灵，但你仍 然有害怕做坏事的惭和愧。现在你身为比丘，怎么反而失去惭和愧，大剌剌地暴露上身 呢？”

听完佛陀的告诫，他明白自己犯错了，他的惭和愧全恢复过来，他承认自己的错误 ，并且恳请佛陀原谅他。佛陀接着告诫他：“赤裸上半身是不对的。不穿衣服无法使你 成为持戒严谨的比丘，身为比丘必需弃绝无明。”

听完佛陀对巴富斑迪卡的告诫后，其他比丘信受奉行佛陀的说法，因此证入初果。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

8. Bahubhaṇḍikabhikkhuvatthu

Nanaggacariyāti imaṃ dhammadesanaṃ satthā jetavane viharanto bahubhaṇḍikaṃ bhikkhuṃ ārabbha kathesi.

Sāvatthivāsī kireko kuṭumbiko bhariyāya kālakatāya pabbaji. So pabbajanto attano pariveṇañca aggisālañca bhaṇḍagabbhañca kāretvā sabbampi bhaṇḍagabbhaṃ sappimadhutelādīhi pūretvā pabbaji, pabbajitvā ca pana attano dāse pakkosāpetvā yathārucikaṃ āhāraṃ pacāpetvā bhuñjati. Bahubhaṇḍo ca bahuparikkhāro ca ahosi. Rattiṃ aññaṃ nivāsanapārupanaṃ hoti, divā aññaṃ nivāsanapārupanaṃ hoti, divā aññaṃ vihārapaccante vasati. Tassekadivasaṃ cīvarapaccattharaṇāni sukkhāpentassa senāsanacārikaṃ āhiṇḍantā bhikkhū passitvā “kassimāni, āvuso”ti pucchitvā “mayhan”ti vutte, “āvuso, bhagavatā ticīvarāni anuññātāni, tvañca pana evaṃ appicchassa buddhassa sāsane pabbajitvā evaṃ bahuparikkhāro jāto”ti taṃ satthu santikaṃ netvā, “bhante , ayaṃ bhikkhu atibahubhaṇḍo”ti ārocesuṃ. Satthā “saccaṃ kira taṃ bhikkhū”ti pucchitvā “saccaṃ, bhante”ti vutte āha – “kasmā pana tvaṃ, bhikkhu, mayā appicchatāya dhamme desite evaṃ bahubhaṇḍo jāto”ti. So tāvattakeneva kupito “iminā dāni nīhārena carissāmī”ti pārupanaṃ chaḍḍetvā parisamajjhe ekacīvaro aṭṭhāsi. Atha naṃ satthā upatthambhayamāno nanu tvaṃ bhikkhu pubbe hirottappagavesako dakarakkhasakālepi hirottappaṃ gavesamāno dvādasa vassāni vihāsi, kasmā idāni evaṃ garuke buddhasāsane pabbajitvā catuparisamajjhe pārupanaṃ chaḍḍetvā hirottappaṃ pahāya ṭhitosīti. So satthu vacanaṃ sutvā hirottappaṃ paccupaṭṭhāpetvā taṃ cīvaraṃ pārupitvā satthāraṃ vanditvā ekamantaṃ nisīdi. Bhikkhū tassa atthassa āvibhāvatthaṃ bhagavantaṃ yāciṃsu. Bhagavā atītaṃ āharitvā kathesi –

Atīte kira bārāṇasirañño aggamahesiyā kucchismiṃ bodhisatto paṭisandhiṃ gaṇhi. Tassa nāmaggahaṇadivase mahiṃsakumāroti nāmaṃ kariṃsu. Tassa kaniṭṭhabhātā candakumāro nāma ahosi. Tesaṃ mātari kālakatāya rājā aññaṃ aggamahesiṭṭhāne ṭhapesi. Sāpi puttaṃ vijāyi, sūriyakumārotissa nāmaṃ kariṃsu. Taṃ disvā rājā tuṭṭho “puttassa te varaṃ dammī”ti āha. Sāpi kho, “deva, icchitakāle gaṇhissāmī”ti vatvā puttassa vayappattakāle rājānaṃ āha – “devena mayhaṃ puttassa jātakāle varo dinno, idāni me puttassa rajjaṃ dehī”ti . Rājā “mama dve puttā aggikkhandhā viya jalantā vicaranti, na sakkā tassa rajjaṃ dātun”ti paṭikkhipitvāpi taṃ punappunaṃ yācamānameva disvā “ayaṃ me puttānaṃ anatthampi kareyyā”ti putte pakkosāpetvā, “tātā, ahaṃ sūriyakumārassa jātakāle varaṃ adāsiṃ, idānissa mātā rajjaṃ yācati, ahaṃ tassa na dātukāmo, tassa mātā tumhākaṃ anatthampi kareyya, gacchatha tumhe, araññe vasitvā mamaccayenāgantvā rajjaṃ gaṇhathā”ti uyyojesi. Te pitaraṃ vanditvā pāsādā otarante rājaṅgaṇe kīḷamāno sūriyakumāro disvā taṃ kāraṇaṃ ñatvā tehi saddhiṃ nikkhami. Tesaṃ himavantaṃ paviṭṭhakāle bodhisatto maggā okkamma aññatarasmiṃ rukkhamūle nisīditvā sūriyakumāraṃ āha – “tāta, etaṃ saraṃ gantvā nhatvā ca pivitvā ca amhākampi paduminipaṇṇehi udakaṃ āharā”ti. So pana saro vessavaṇṇassa santikā ekena dakarakkhasena laddho hoti. Vessavaṇṇo ca taṃ āha – “ṭhapetvā devadhammajānanake ye ca aññe imaṃ saraṃ otaranti, te khādituṃ labhasī”ti. Tato paṭṭhāya so taṃ saraṃ otiṇṇotiṇṇe devadhamme pucchitvā ajānante khādati, sūriyakumāropi taṃ saraṃ avīmaṃsitvāva otari, tena ca “devadhamme jānāsī”ti pucchito “devadhammā nāma candimasūriyā”ti āha. Atha naṃ “tvaṃ devadhamme na jānāsī”ti udakaṃ pavesetvā attano bhavane ṭhapesi. Bodhisattopi taṃ cirāyantaṃ disvā candakumāraṃ pesesi. Sopi tena “devadhamme jānāsī”ti pucchito “devadhammā nāma catasso disā”ti āha. Dakarakkhaso tampi udakaṃ pavesetvā tattheva ṭhapesi.

Bodhisatto tasmimpi cirāyante “antarāyena bhavitabban”ti sayaṃ gantvā dvinnampi otaraṇapadaṃyeva disvā “ayaṃ saro rakkhasapariggahito”ti ñatvā khaggaṃ sannayhitvā dhanuṃ gahetvā aṭṭhāsi. Rakkhaso taṃ anotarantaṃ disvā vanakammikapurisavesenāgantvā āha – “bho purisa, tvaṃ maggakilanto, kasmā imaṃ saraṃ otaritvā nhatvā ca pivitvā ca bhisamulālaṃ khāditvā pupphāni pilandhitvā na gacchasī”ti. Bodhisatto taṃ disvāva “esa so yakkho”ti ñatvā “tayā me bhātaro gahitā”ti āha. Āma, mayā gahitāti. Kiṃ kāraṇāti? Ahaṃ imaṃ saraṃ otiṇṇotiṇṇe labhāmīti . Kiṃ pana sabbeva labhasīti? Devadhammajānanake ṭhapetvā avasese labhāmīti. Atthi pana te devadhammehi atthoti? Āma, atthīti. Ahaṃ kathessāmīti. Tena hi kathehīti. Na sakkā kiliṭṭhena gattena kathetunti. Yakkho bodhisattaṃ nhāpetvā pānīyaṃ pāyetvā alaṅkaritvā alaṅkatamaṇḍapamajjhe pallaṅkaṃ āropetvā sayamassa pādamūle nisīdi. Atha naṃ bodhisatto “sakkaccaṃ suṇāhī”ti vatvā imaṃ gāthamāha –

“Hiriottappasampannā, sukkadhammasamāhitā;

Santo sappurisā loke, devadhammāti vuccare”ti. (jā. 1.1.6);

Yakkho imaṃ dhammadesanaṃ sutvā pasanno bodhisattaṃ āha – “paṇḍita, ahaṃ te pasanno, ekaṃ bhātaraṃ dammi, kataraṃ ānemī”ti? “Kaniṭṭhaṃ ānehī”ti. Paṇḍita, tvaṃ kevalaṃ devadhamme jānāsiyeva, na pana tesu vattasīti. Kiṃ kāraṇāti? Yasmā jeṭṭhaṃ ṭhapetvā kaniṭṭhaṃ āharāpento jeṭṭhāpacāyikakammaṃ na karosīti, devadhamme cāhaṃ yakkha jānāmi, tesu ca vattāmi. Mayañhi etaṃ nissāya imaṃ araññaṃ paviṭṭhā. Etassa hi atthāya amhākaṃ pitaraṃ etassa mātā rajjaṃ yāci, amhākaṃ pana pitā taṃ varaṃ adatvā amhākaṃ anurakkhaṇatthāya araññe vāsaṃ anujāni, so kumāro anivattitvā amhehi saddhiṃ āgato. “Taṃ araññe eko yakkho khādī”ti vuttepi na koci saddahissati. Tenāhaṃ garahabhayabhīto tamevāharāpemīti. Yakkho bodhisattassa pasīditvā “sādhu paṇḍita, tvameva devadhamme jānāsi, devadhammesu ca vattasī”ti dve bhātaro ānetvā adāsi. Atha naṃ bodhisatto yakkhabhāve ādīnavaṃ kathetvā pañcasu sīlesu patiṭṭhāpesi. So tena susaṃvihitārakkho tasmiṃ araññe vasitvā pitari kālakate yakkhaṃ ādāya bārāṇasiṃ gantvā rajjaṃ gahetvā candakumārassa uparajjaṃ, sūriyakumārassa senāpatiṭṭhānaṃ datvā yakkhassa ramaṇīye ṭhāne āyatanaṃ kārāpetvā yathā so lābhaggappatto hoti, tathā akāsi.

Satthā imaṃ dhammadesanaṃ āharitvā jātakaṃ samodhānesi “tadā rakkhaso bahubhaṇḍikabhikkhu ahosi, sūriyakumāro ānando, candakumāro sāriputto, mahiṃsakumāro pana ahamevā”ti. Evaṃ satthā jātakaṃ kathetvā “evaṃ tvaṃ, bhikkhu, pubbe devadhamme gavesamāno hiriottappasampanno vicaritvā idāni catuparisamajjhe iminā nīhārena ṭhatvā mama purato ‘appicchomhī’ti vadanto ayuttaṃ akāsi. Na hi sāṭakapaṭikkhepādimattena samaṇo nāma hotī”ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

141.

“Na naggacariyā na jaṭā na paṅkā, nānāsakā thaṇḍilasāyikā vā;

Rajojallaṃ ukkuṭikappadhānaṃ, sodhenti maccaṃ avitiṇṇakaṅkhan”ti.

Tattha nānāsakāti na anasakā, bhattapaṭikkhepakāti attho. Thaṇḍilasāyikāti bhūmisayanā. Rajojallanti kaddamalepanākārena sarīre sannihitarajo . Ukkuṭikappadhānanti ukkuṭikabhāvena āraddhavīriyaṃ. Idaṃ vuttaṃ hoti – yo hi macco “evaṃ ahaṃ lokanissaraṇasaṅkhātaṃ suddhiṃ pāpuṇissāmī”ti imesu naggacariyādīsu yaṃ kiñci samādāya vatteyya, so kevalaṃ micchādassanañceva vaḍḍheyya, kilamathassa ca bhāgī assa. Na hi etāni susamādinnānipi aṭṭhavatthukāya kaṅkhāya avitiṇṇabhāvena avitiṇṇakaṅkhaṃ maccaṃ sodhentīti.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Bahubhaṇḍikabhikkhuvatthu aṭṭhamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/10. Daṇḍavagga 刀杖品 (Dhp 10, 129-145)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.9 Santatimahāmattavatthu 山达迪优婆塞证涅槃 (Dhp 10.9, 142)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

142.

Alaṅkato cepi samaṃ careyya, santo danto niyato brahmacārī;

Sabbesu bhūtesu nidhāya daṇḍaṃ, so brāhmaṇo so samaṇo sa bhikkhu.

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一四二 即使穿着华丽，但行为平和，宁静、自制、修行坚定、严持梵行；不对一切众生施加暴力，他就是婆罗门，他就是沙门，他就是比丘。

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证涅槃的优婆塞

即使穿着华丽、但内心平和、不贪爱、克制欲望、

确信四果、修习梵行，不伤害有情众生的人，

就是婆罗门、沙门、比丘。

有一次，大臣山达迪平定边境的叛乱后，凯旋回来，波斯匿王非常高兴，就大肆赏赐他，并赐给他一名舞女，供他娱乐。接连几天里，山达迪纵情玩乐，开怀畅饮，并且沉迷于与该舞女耳鬓厮磨。最后一天，他前往河边沐浴。路上，他遇见佛陀正在化缘。当时，他醉眼惺忪，所以只向佛陀简单致意。佛陀微微一笑，向阿难说道：“这大臣今天一定会来找我，并在听闻我的说法后，证得阿罗汉果，而且证悟后，就入灭了。”

当天山达迪一伙人整天都在河边嬉戏。傍晚的时候，该名舞女跳舞娱乐山达迪和他的同伴，但由于连日来的体力消耗，导致心脏病突发，而倒地不起。山达迪看见这突然的变故大受刺激，十分沮丧，伤痛之余，他于是去找佛陀。

“尊者！请帮我解除忧愁吧！做我的依止，让我的内心平息吧！”

“放心吧！你已经找到真正可以帮助你的人，一位永远能给你安慰，给你皈依的人，累世以来，你为亲朋好友去世所流的眼泪，多得无法计数！”佛陀接着告诫他：“过去，你执着贪爱，现在弃绝它们吧。未来，不要让贪爱奴役你，此刻，也不要陷入任何的执着，没有执着，贪爱就完全消灭，你就会证得涅槃了。”

山达迪听完佛陀的说法后，就证得阿罗汉果。他也明白自己的生命即将结束，就向佛陀说道：“世尊，我的时间已经不多了，让我达到究竟解脱吧！”不久之后，他就入灭了。

比丘们问佛陀：“世尊，山达迪入灭时，身着大臣的衣服，他究竟是比丘呢？还是婆罗门？”

“他既可称之为比丘也可以称为婆罗门，只要内心清净，解脱无明，穿什么衣服都不重要！”佛陀如此回答他们。

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【Dhammapada-aṭṭhakathā 法句经义注】

9. Santatimahāmattavatthu

Alaṅkato cepīti imaṃ dhammadesanaṃ satthā jetavane viharanto santatimahāmattaṃ ārabbha kathesi.

So hi ekasmiṃ kāle rañño pasenadikosalassa paccantaṃ kupitaṃ vūpasametvā āgato. Athassa rājā tuṭṭho satta divasāni rajjaṃ datvā ekaṃ naccagītakusalaṃ itthiṃ adāsi. So satta divasāni surāmadamatto hutvā sattame divase sabbālaṅkārapaṭimaṇḍito hatthikkhandhavaragato nhānatitthaṃ gacchanto satthāraṃ piṇḍāya pavisantaṃ dvārantare disvā hatthikkhandhavaragatova sīsaṃ cāletvā vanditvā pakkāmi. Satthā sitaṃ katvā “ko nu kho, bhante, sitapātukaraṇe hetū”ti ānandattherena puṭṭho sitakāraṇaṃ ācikkhanto āha – “passānanda, santatimahāmattaṃ, ajja sabbābharaṇapaṭimaṇḍitova mama santikaṃ āgantvā catuppadikagāthāvasāne arahattaṃ patvā sattatālamatte ākāse nisīditvā parinibbāyissatī”ti. Mahājano therena saddhiṃ kathentassa satthu vacanaṃ assosi. Tattha micchādiṭṭhikā cintayiṃsu – “passatha samaṇassa gotamassa kiriyaṃ, mukhappattameva bhāsati, ajja kira esa evaṃ surāmadamatto yathālaṅkatova etassa santike dhammaṃ sutvā parinibbāyissati, ajjeva taṃ musāvādena niggaṇhissāmā”ti. Sammādiṭṭhikā cintesuṃ – “aho buddhānaṃ mahānubhāvatā, ajja buddhalīḷañceva santatimahāmattalīḷañca daṭṭhuṃ labhissāmā”ti.

Santatimahāmattopi nhānatitthe divasabhāgaṃ udakakīḷaṃ kīḷitvā uyyānaṃ gantvā āpānabhūmiyaṃ nisīdi. Sāpi itthī raṅgamajjhaṃ otaritvā naccagītaṃ dassetuṃ ārabhi. Tassā sarīralīḷāya dassanatthaṃ sattāhaṃ appāhāratāya taṃ divasaṃ naccagītaṃ dassayamānāya antokucchiyaṃ satthakavātā samuṭṭhāya hadayamaṃsaṃ kantitvā agamaṃsu. Sā taṅkhaṇaññeva mukhena ceva akkhīhi ca vivaṭehi kālamakāsi. Santatimahāmatto “upadhāretha nan”ti vatvā “niruddhā, sāmī”ti ca vuttamatteyeva balavasokena abhibhūto taṅkhaṇaññevassa sattāhaṃ pītasurā tattakapāle udakabindu viya parikkhayaṃ agamāsi. So “na me imaṃ sokaṃ aññe nibbāpetuṃ sakkhissanti aññatra tathāgatenā”ti balakāyaparivuto sāyanhasamaye satthu santikaṃ gantvā vanditvā evamāha – “bhante, ‘evarūpo me soko uppanno, taṃ me tumhe nibbāpetuṃ sakkhissathā’ti āgatomhi, paṭisaraṇaṃ me hothā”ti. Atha naṃ satthā “sokaṃ nibbāpetuṃ samatthasseva santikaṃ āgatosi. Imissā hi itthiyā imināva ākārena matakāle tava rodantassa paggharitaassūni catunnaṃ mahāsamuddānaṃ udakato atirekatarānī”ti vatvā imaṃ gāthamāha –

“Yaṃ pubbe taṃ visosehi, pacchā te māhu kiñcanaṃ;

Majjhe ce no gahessasi, upasanto carissasī”ti. (su. ni. 955, 1105; cūḷani. jatukaṇṇimāṇavapucchāniddesa 68);

Gāthāpariyosāne santatimahāmatto arahattaṃ patvā attano āyusaṅkhāraṃ olokento tassa appavattanabhāvaṃ ñatvā satthāraṃ āha – “bhante, parinibbānaṃ me anujānāthā”ti. Satthā tena katakammaṃ jānantopi “musāvādena niggaṇhanatthaṃ sannipatitā micchādiṭṭhikā okāsaṃ na labhissanti, ‘buddhalīḷañceva santatimahāmattalīḷañca passissāmā’ti sannipatitā sammādiṭṭhikā iminā katakammaṃ sutvā puññesu ādaraṃ karissantī”ti sallakkhetvā “tena hi tayā katakammaṃ mayhaṃ kathehi, kathento ca bhūmiyaṃ ṭhito akathetvā sattatālamatte ākāse ṭhito kathehī”ti āha. So “sādhu, bhante”ti satthāraṃ vanditvā ekatālappamāṇaṃ uggamma orohitvā puna satthāraṃ vanditvā uggacchanto paṭipāṭiyā sattatālappamāṇe ākāse pallaṅkena nisīditvā “suṇātha me, bhante, pubbakamman”ti vatvā āha –

Ito ekanavutikappe vipassīsammāsambuddhakāle ahaṃ bandhumatinagare ekasmiṃ kule nibbattitvā cintesiṃ – “kiṃ nu kho paresaṃ chedaṃ vā pīḷaṃ vā akaraṇakamman”ti upadhārento dhammaghosakakammaṃ disvā tato paṭṭhāya taṃ kammaṃ karonto mahājanaṃ samādapetvā “puññāni karotha, uposathadivasesu uposathaṃ samādiyatha, dānaṃ detha, dhammaṃ suṇātha, buddharatanādīhi sadisaṃ aññaṃ nāma natthi, tiṇṇaṃ ratanānaṃ sakkāraṃ karothā”ti ugghosento vicarāmi. Tassa mayhaṃ saddaṃ sutvā buddhapitā bandhumatimahārājā maṃ pakkosāpetvā, “tāta, kiṃ karonto vicarasī”ti pucchitvā, “deva, tiṇṇaṃ ratanānaṃ guṇaṃ pakāsetvā mahājanaṃ puññakammesu samādapento vicarāmī”ti vutte, “kattha nisinno vicarasī”ti maṃ pucchitvā “padasāva, devā”ti mayā vutte, “tāta, na tvaṃ evaṃ vicarituṃ arahasi, imaṃ pupphadāmaṃ pilandhitvā assapiṭṭhe nisinnova vicarā”ti mayhaṃ muttādāmasadisaṃ pupphadāmaṃ datvā dantaṃ assaṃ adāsi. Atha maṃ raññā dinnaparihārena tatheva ugghosetvā vicarantaṃ puna rājā pakkosāpetvā, “tāta, kiṃ karonto vicarasī”ti pucchitvā “tadeva, devā”ti vutte, “tāta, assopi te nānucchaviko, idha nisīditvā vicarā”ti catusindhavayuttarathaṃ adāsi. Tatiyavārepi me rājā saddaṃ sutvā pakkosāpetvā, “tāta, kiṃ karonto vicarasī”ti pucchitvā “tadeva, devā”ti vutte, “tāta, rathopi te nānucchaviko”ti mayhaṃ mahantaṃ bhogakkhandhaṃ mahāpasādhanañca datvā ekañca hatthiṃ adāsi. Svāhaṃ sabbābharaṇapaṭimaṇḍito hatthikkhandhe nisinno asīti vassasahassāni dhammaghosakakammaṃ akāsiṃ, tassa me ettakaṃ kālaṃ kāyato candanagandho vāyati, mukhato uppalagandho vāyati. Idaṃ mayā katakammanti.

Evaṃ so attano pubbakammaṃ kathetvā ākāse nisinnova tejodhātuṃ samāpajjitvā parinibbāyi. Sarīre aggijālā uṭṭhahitvā maṃsalohitaṃ jhāpesi, sumanapupphāni viya dhātuyo avasissiṃsu. Satthā suddhavatthaṃ pasāresi, dhātuyo tattha patiṃsu. Tā patte pakkhipitvā catumahāpathe thūpaṃ kāresi “mahājano vanditvā puññabhāgī bhavissatī”ti. Bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ, “āvuso, santatimahāmatto gāthāvasāne arahattaṃ patvā alaṅkatapaṭiyattoyeva ākāse nisīditvā parinibbuto, kiṃ nu kho etaṃ ‘samaṇo’ti vattuṃ vaṭṭati udāhu brāhmaṇo”ti. Satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte, “bhikkhave, mama puttaṃ ‘samaṇo’tipi vattuṃ vaṭṭati, ‘brāhmaṇo’tipi vattuṃ vaṭṭatiyevā”ti vatvā dhammaṃ desento imaṃ gāthamāha –

142.

Alaṅkato cepi samaṃ careyya,

Santo danto niyato brahmacārī;

Sabbesu bhūtesu nidhāya daṇḍaṃ,

So brāhmaṇo so samaṇo sa bhikkhū”ti.

Tattha alaṅkatoti vatthābharaṇehi paṭimaṇḍito. Tassattho – vatthālaṅkārādīhi alaṅkato cepi puggalo kāyādīhi samaṃ careyya, rāgādivūpasamena santo indriyadamanena danto catumagganiyamena niyato seṭṭhacariyāya brahmacārī kāyadaṇḍādīnaṃ oropitatāya sabbesu bhūtesu nidhāya daṇḍaṃ. So evarūpo bāhitapāpattā brāhmaṇotipi samitapāpattā samaṇotipi bhinnakilesattā bhikkhūtipi vattabboyevāti.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Santatimahāmattavatthu navamaṃ.

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/10. Daṇḍavagga 刀杖品 (Dhp 10, 129-145)”

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【经名】 10.10 Pilotikatissattheravatthu 比丘旧衣与良马避鞭 (Dhp 10.10, 143-144)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

143.

Hirīnisedho puriso, koci lokasmi vijjati;

Yo niddaṃ [nindaṃ (sī. pī.) saṃ. ni. 1.18] apabodheti [apabodhati (sī. syā. pī.)], asso bhadro kasāmiva.

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一四三 有惭愧心能自我克制的人，在这世上很少见，如同良马能避开鞭子，他们善于避开诽谤和侮辱。

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年轻比丘和破旧的衣服

世间有羞耻心，克制自己，

不造恶业，时时保持清醒的人十分稀少；

他们如同良马，不犯错而避免受鞭打。 (偈 143)

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144.

Asso yathā bhadro kasāniviṭṭho, ātāpino saṃvegino bhavātha;

Saddhāya sīlena ca vīriyena ca, samādhinā dhammavinicchayena ca;

Sampannavijjācaraṇā patissatā, jahissatha [pahassatha (sī. syā. pī.)] dukkhamidaṃ anappakaṃ.

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一四四 如同良马加鞭般奋力，应当奋发努力，凭借信心、戒律、精进，以及禅定，善于辨别正法，并且明行具足，你们应当保持正念，消灭这巨大的痛苦！

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人应当像良马加鞭般精进修持，

并且以信、戒、精进、正定、分别正法、

明行具足、正念消灭大苦。 (偈 144)

舍利弗尊者有一次遇见年轻的卑卢提卡穿着破旧的衣服向人乞讨食物。舍利弗尊者出于一片慈悲心，就建议他不如出家为比丘。卑卢提卡于是把破旧的衣服和乞讨的盘子放在一棵树下，而出家为比丘了。从此以后他不用担忧衣服和食物。但是，有的时候，他对比丘的生活不满，而想还俗。每次这种念头生起的时候，他就到那棵树下，并且谴责自己：“不知羞耻的人，你难道还想穿上这件破旧的衣服，拿着这盘子，到处去乞讨吗？”如此自责之后，他的情绪就和缓下来，然后再回精舍去。

过了两三天，当他又对比丘生活不满时，他就又到那棵树下，同样又谴责自己，并且回想过去卑下的生活之后，才再度回精舍。这样的情形发生好几次，每次其他的比丘问他去哪里，他都回答说，他去找他的老师（卑卢提卡的旧衣服和乞讨的钵）。也因为集中心念，观想以前破旧的衣服，所以他确实清楚五蕴的真相，而证得阿罗汉果。证果之后，他就不再前往那棵树下去。其他比丘发觉他不再前去那棵树时，就问他：“你为什么不再去找你的老师呢？”

他回答他们：“我以前去找老师，是因为有需要。但现在，已经不需要了。”

这些比丘听完他的回答后，就去请教佛陀：“世尊！卑卢提卡是否真的已经证得阿罗汉果？”

“比丘们！卑卢提卡比丘以前虽然和他的老师有所联系，但现在已经完全没有任何联系了。因为他善于自我调适，分辨正确与错误的因，同时，明察诸法真相，他已经是阿罗汉了，所以就不再执着于过去的老师了。”佛陀如此向他们解释。

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【Dhammapada-aṭṭhakathā 法句经义注】

10. Pilotikatissattheravatthu

Hirīnisedhoti imaṃ dhammadesanaṃ satthā jetavane viharanto pilotikattheraṃ ārabbha kathesi.

[AI翻译]

10. 关于 Pilotikatissa 长老的故事

世尊住在揭达林时，针对 Pilotikatissa 长老而说了这个法句：“Hirīnisedho puriso...”（有惭愧心自我克制的人...）。

Ekasmiñhi samaye ānandatthero ekaṃ pilotikakhaṇḍanivatthaṃ kapālaṃ ādāya bhikkhāya carantaṃ dārakaṃ disvā “kiṃ te evaṃ vicaritvā jīvanato pabbajjā na uttaritarā”ti vatvā, “bhante, ko maṃ pabbājessatī”ti vutte “ahaṃ pabbājessāmī”ti taṃ ādāya gantvā sahatthā nhāpetvā kammaṭṭhānaṃ datvā pabbājesi. Tañca pana nivatthapilotikakhaṇḍaṃ pasāretvā olokento parissāvanakaraṇamattampi gayhūpagaṃ kañci padesaṃ adisvā kapālena saddhiṃ ekissā rukkhasākhāya ṭhapesi. So pabbajitvā laddhūpasampado buddhānaṃ uppannalābhasakkāraṃ paribhuñjamāno mahagghāni cīvarāni acchādetvā vicaranto thūlasarīro hutvā ukkaṇṭhitvā “kiṃ me janassa saddhādeyyaṃ nivāsetvā vicaraṇena, attano pilotikameva nivāsessāmī”ti taṃ ṭhānaṃ gantvā pilotikaṃ gahetvā “ahirika nillajja evarūpānaṃ vatthānaṃ acchādanaṭṭhānaṃ pahāya imaṃ pilotikakhaṇḍaṃ nivāsetvā kapālahattho bhikkhāya carituṃ gacchasī”ti taṃ ārammaṇaṃ katvā attanāva attānaṃ ovadi, ovadantasseva panassa cittaṃ sannisīdi. So taṃ pilotikaṃ tattheva paṭisāmetvā nivattitvā vihārameva gato. So katipāhaccayena punapi ukkaṇṭhitvā tatheva vatvā nivatti, punapi tathevāti. Taṃ evaṃ aparāparaṃ vicarantaṃ disvā bhikkhū “kahaṃ , āvuso, gacchasī”ti pucchanti. So “ācariyassa santikaṃ gacchāmāvuso”ti vatvā eteneva nīhārena attano pilotikakhaṇḍameva ārammaṇaṃ katvā attānaṃ nisedhetvā katipāheneva arahattaṃ pāpuṇi. Bhikkhū āhaṃsu – “kiṃ, āvuso, na dāni ācariyassa santikaṃ gacchasi, nanu ayaṃ te vicaraṇamaggo”ti. Āvuso, ācariyena saddhiṃ saṃsagge sati gatomhi, idāni pana me chinno saṃsaggo, tenassa santikaṃ na gacchāmīti. Bhikkhū tathāgatassa ārocesuṃ – “bhante, pilotikatthero aññaṃ byākarotī”ti. Kimāha, bhikkhaveti? Idaṃ nāma, bhanteti. Taṃ sutvā satthā “āma, bhikkhave, mama putto saṃsagge sati ācariyassa santikaṃ gato, idāni panassa saṃsaggo chinno, attanāva attānaṃ nisedhetvā arahattaṃ patto”ti vatvā imā gāthā abhāsi –

[AI翻译]

据说，有一次，阿难长老看见一个穿着破烂衣服、拿着钵盂乞讨的少年，便对他说：“你这样流浪维生，难道出家不是更好的选择吗？”少年回答说：“尊者，谁会让我出家呢？”阿难长老说：“我让你出家。”于是，长老带他回去，亲自为他沐浴，传授了业处（禅修主题），然后为他剃度。长老检查那少年穿过的破布，发现没有一块地方足以做滤水袋，便将它和钵盂一起挂在一棵树枝上。这位少年出家并受具足戒后，享用着佛陀弟子们得到的供养和尊敬，穿着贵重的袈裟，身体变得肥胖。后来他感到厌倦，心想：“我穿着信众布施的衣服到处走动有什么意义呢？我还是穿回自己的破布吧。”于是他去到放衣服的地方，拿起那块破布，对着它自我谴责道：“无耻的人！下贱的人！你竟然想舍弃这样好的住处和衣服，穿上这块破布，拿着钵盂去乞讨吗？”他以此为对象，自己教诫自己。就在他教诫自己的时候，他的心平静了下来。他把那块破布放回原处，返回了寺院。过了几天，他又感到厌倦，同样去到那里说了同样的话，然后又回来了。如此反复。其他比丘看见他这样来来去去，就问：“道友，你去哪里？”他回答说：“道友们，我去见我的老师。”他就用这种方式，以自己的破布为对象，克制自己，不久就证得了阿罗汉果。比丘们对他说：“道友，怎么现在不去见你的老师了？那不是你常走的路吗？”他回答：“道友们，以前我和老师有联系时，我才去见他。但现在，我的联系已经断绝了，所以我不再去他那里了。”比丘们将此事禀告了如来：“世尊，Pilotikatissa 长老宣称证得了阿罗汉果。”世尊问：“比丘们，他说了什么？”比丘们便将事情原委告知了世尊。世尊听后说：“是的，比丘们。我的儿子在有联系时去见他的老师，但现在他的联系已经断绝了。他自我克制，证得了阿罗汉果。”说完，世尊诵出以下偈颂：

143.

“Hirīnisedho puriso, koci lokasmiṃ vijjati;

Yo niddaṃ apabodheti, asso bhadro kasāmiva.

[AI翻译]

143.

“有惭愧心自我克制的人，在这世上很少见；

他能警醒地舍弃睡眠（或：避免指责），如同良马避开鞭子。

144.

“Asso yathā bhadro kasāniviṭṭho,

Ātāpino saṃvegino bhavātha;

Saddhāya sīlena ca vīriyena ca,

Samādhinā dhammavinicchayena ca;

Sampannavijjācaraṇā patissatā,

Jahissatha dukkhamidaṃ anappakan”ti.

[AI翻译]

144.

“如同良马受到鞭策（而警醒），

你们应当精勤、警觉；

凭借信心、戒律、精进、

禅定以及对法的抉择；

具足明与行，保持正念，

你们将舍弃这无量的痛苦。”

Tattha anto uppannaṃ akusalavitakkaṃ hiriyā nisedhetīti hirīnisedho. Koci lokasminti evarūpo puggalo dullabho, kocideva lokasmiṃ vijjati. Yo niddanti appamatto samaṇadhammaṃ karonto attano uppannaṃ niddaṃ apaharanto bujjhatīti apabodheti. Kasāmivāti yathā bhadro asso attani patamānaṃ kasaṃ apaharati, attani patituṃ na deti. Yo evaṃ niddaṃ apabodheti, so dullabhoti attho.

[AI翻译]

偈颂解释：‘Hirīnisedho’（惭愧制止）：指用惭愧心制止内心生起的不善念头。‘Koci lokasmiṃ’（世间某些人）：指这样的人很稀有，世上只有少数存在。‘Yo niddaṃ apabodheti’（他警醒地舍弃睡眠/避免指责）：指精进修行沙门法的人，驱除自己生起的睡意而保持觉醒。‘Kasāmiva’（如同鞭子）：好比良马能避开落在身上的鞭子，不让鞭子打到自己。意思是，像这样能警醒舍弃睡眠（或：避免指责）的人是稀有的。

Dutiyagāthāya ayaṃ saṅkhepattho – “bhikkhave, yathā bhadro asso pamādamāgamma kasāya niviṭṭho, ahampi nāma kasāya pahaṭo”ti aparabhāge ātappaṃ karoti, evaṃ tumhepi ātāpino saṃvegino bhavatha, evaṃbhūtā lokiyalokuttarāya duvidhāya saddhāya ca catupārisuddhisīlena ca kāyikacetasikavīriyena ca aṭṭhasamāpattisamādhinā ca kāraṇākāraṇajānanalakkhaṇena dhammavinicchayena ca samannāgatā hutvā tissannaṃ vā aṭṭhannaṃ vā vijjānaṃ, pañcadasannañca caraṇānaṃ sampattiyā sampannavijjācaraṇā. Upaṭṭhitasatitāya patissatā hutvā idaṃ anappakaṃ vaṭṭadukkhaṃ pajahissathāti.

[AI翻译]

第二首偈颂的大意是：“诸比丘，就像一匹良马因放逸而受到鞭策后，心想‘我竟然被鞭子打了’，从而在后续行为中保持警惕和努力。同样地，你们也应当精勤、警觉。如此，你们具足世间与出世间的两种信心、四种清净戒、身与心的精进、八种等至的禅定、以及了知因果缘起的法的抉择智慧，圆满了三明或八明以及十五种行（明行具足）。以安住的念力（具足正念），你们将舍弃这无量的轮回之苦。”

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

[AI翻译]

说法结束时，许多人证得了须陀洹果等道果。

Pilotikatissattheravatthu dasamaṃ.

[AI翻译]

Pilotikatissa 长老的故事结束，为第十个故事。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/10. Daṇḍavagga 刀杖品 (Dhp 10, 129-145)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 10.11 Sukhasāmaṇeravatthu 须卡沙弥 (Dhp 10.11, 145)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

145.

Udakañhi nayanti nettikā, usukārā namayanti tejanaṃ;

Dāruṃ namayanti tacchakā, attānaṃ damayanti subbatā.

Daṇḍavaggo dasamo niṭṭhito.

☸---------------------------------------------------------------------

一四五 治水的人引导水流，造箭的工匠矫直箭杆，木匠修正木材，有德行的人调御自身。

☸.....................................................................

须卡沙弥（参考“年轻沙弥的修行成就”偈80）

灌溉的人引导水，制作弓箭的人矫直弓箭，

木匠弯曲木材，德行具足的人调御自己。 (偈 145)

须卡沙弥年纪很小的时候就接受舍利弗尊者的剃度而出家为沙弥。有一天，他随从舍利弗尊者外出化缘。路上，他看见几位农夫正在引水灌溉，几位制作弓箭的人正在矫直弓箭，另外有些木匠则正在制作车轮。

他请教舍利弗尊者，是否这些没有生命的东西（水）都可以任意由人引导或制作成想要的形式（箭和车轮）？

舍利弗回答说，只要具备足够的技术，当然可以。

须卡心想，既然没有生命的东西都可以加以调御，那么毫无理由说具有心识的人无法调御内心，修习清净和止观。

他当下向舍利弗请求回精舍自己的房间去禅修。诸天神也护持他，使精舍保持安静。当天他就证得阿罗汉果。

佛陀因此向比丘们说：“一个人精进修行时，天神都会来护持。我也阻止舍利弗进入须卡的房间，使他免于受到干扰。当他看见农夫引水灌溉，弓箭师矫直弓，木匠制作车轮时，就调御自己的内心，此刻他已经是阿罗汉了。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

11. Sukhasāmaṇeravatthu

Udakañhi nayantīti imaṃ dhammadesanaṃ satthā jetavane viharanto sukhasāmaṇeraṃ ārabbha kathesi.

[AI翻译]

11. 须卡沙弥的故事

“Udakañhi nayanti...”（治水者引导水...）这句法句，是世尊住在揭达林时，针对须卡沙弥而说的。

Atītasmiñhi bārāṇasiseṭṭhino gandhakumāro nāma putto ahosi. Rājā tassa pitari kālakate taṃ pakkosāpetvā samassāsetvā mahantena sakkārena tasseva seṭṭhiṭṭhānaṃ adāsi. So tato paṭṭhāya gandhaseṭṭhīti paññāyi. Athassa bhaṇḍāgāriko dhanagabbhadvāraṃ vivaritvā, “sāmi, idaṃ te ettakaṃ pitu dhanaṃ, ettakaṃ pitāmahādīnan”ti nīharitvā dassesi. So taṃ dhanarāsiṃ oloketvā āha – “kiṃ pana te imaṃ dhanaṃ gahetvā na gamiṃsū”ti. “Sāmi, dhanaṃ gahetvā gatā nāma natthi. Attanā kataṃ kusalākusalameva hi ādāya sattā gacchantī”ti. So cintesi – “te bālatāya dhanaṃ saṇṭhāpetvā pahāya gatā, ahaṃ panetaṃ gahetvāva gamissāmī”ti. Evaṃ pana cintento “dānaṃ vā dassāmi, pūjaṃ vā karissāmī”ti acintetvā “idaṃ sabbaṃ khāditvāva gamissāmī”ti cintesi. So satasahassaṃ vissajjetvā phalikamayaṃ nhānakoṭṭhakaṃ kāresi, satasahassaṃ datvā phalikamayameva nhānaphalakaṃ, satasahassaṃ datvā nisīdanapallaṅkaṃ, satasahassaṃ datvā bhojanapātiṃ, satasahassameva datvā bhojanaṭṭhāne maṇḍapaṃ kārāpesi, satasahassaṃ datvā bhojanapātiyā āsittakūpadhānaṃ kāresi, satasahasseneva gehe sīhapañjaraṃ saṇṭhāpesi, attano pātarāsatthāya sahassaṃ adāsi, sāyamāsatthāyapi sahassameva. Puṇṇamadivase pana bhojanatthāya satasahassaṃ dāpesi, taṃ bhattaṃ bhuñjanadivase satasahassaṃ vissajjetvā nagaraṃ alaṅkaritvā bheriṃ carāpesi – “gandhaseṭṭhissa kira bhattabhuñjanākāraṃ olokentū”ti.

[AI翻译]

过去，在波罗奈城有一位富商的儿子，名叫甘塔库玛（Gandhakumāra，香童子）。国王在他父亲去世后，召见了他，安慰他，并以极大的尊重将他父亲的富商职位传给了他。从此以后，他被称为甘塔富商（Gandhaseṭṭhi）。他的仓库管理员打开钱库大门，拿出财物展示给他看，说：“主人，这是您父亲的财产，这么多；那是您祖父等先人的财产，这么多。”他看着那堆积如山的财富，问道：“难道他们没有把这些财富带走吗？”管理员回答：“主人，没有人能带着财富离开。众生只会带着自己所造的善业和恶业而去。”他心想：“他们真是愚蠢，积累了财富却又舍弃而去。我可要把这些带走。”他这样想着，却不是想“我要布施”或“我要供养”，而是想“我要把这一切都享受完再走”。于是，他花费十万（钱币单位）建造了一个水晶浴池，又花十万买了水晶浴板，花十万买了坐榻，花十万买了餐盘，又花十万在用餐处建了亭子，再花十万做了餐盘的垫子（防止倾倒），还花十万在家中设置了狮子窗（一种华丽的窗户）。他每天早餐花费一千，晚餐也花费一千。而在月圆之日，他更是花费十万来准备膳食。在享用这顿饭的那天，他花费十万装饰全城，并敲锣宣告：“请大家来观看甘塔富商用餐的排场！”

Mahājano mañcātimañce bandhitvā sannipati. Sopi satasahassagghanake nhānakoṭṭhake satasahassagghanake phalake nisīditvā soḷasahi gandhodakaghaṭehi nhatvā taṃ sīhapañjaraṃ vivaritvā tasmiṃ pallaṅke nisīdi. Athassa tasmiṃ āsittakūpadhāne taṃ pātiṃ ṭhapetvā satasahassagghanakaṃ bhojanaṃ vaḍḍhesuṃ. So nāṭakaparivuto evarūpāya sampattiyā taṃ bhojanaṃ bhuñjati. Aparena samayena eko gāmikamanusso attano paribbayāharaṇatthaṃ dāruādīni yānake pakkhipitvā nagaraṃ gantvā sahāyakassa gehe nivāsaṃ gaṇhi. Tadā pana puṇṇamadivaso hoti. “Gandhaseṭṭhino bhuñjanalīḷaṃ olokentū”ti nagare bheriṃ carāpesi. Atha naṃ sahāyako āha – “samma, gandhaseṭṭhino te bhuñjanalīḷaṃ diṭṭhapubban”ti. “Na diṭṭhapubbaṃ, sammā”ti. “Tena hi ehi, gacchāma, ayaṃ nagare bherī carati, etassa mahāsampattiṃ passāmā”ti nagaravāsī janapadavāsiṃ gahetvā agamāsi. Mahājanopi mañcātimañce abhiruhitvā passati. Gāmavāsī bhattagandhaṃ ghāyitvāva nagaravāsiṃ āha – “mayhaṃ etāya pātiyā bhattapiṇḍe pipāsā jātā”ti. Samma, mā etaṃ patthayi, na sakkā laddhunti. Samma, alabhanto na jīvissāmīti. So taṃ paṭibāhituṃ asakkonto parisapariyante ṭhatvā “paṇamāmi te, sāmī”ti tikkhattuṃ mahāsaddaṃ nicchāretvā “ko eso”ti vutte ahaṃ, sāmīti. “Kimetan”ti. “Ayaṃ eko gāmavāsī tumhākaṃ pātiyaṃ bhattapiṇḍe pipāsaṃ upādesi, ekaṃ bhattapiṇḍaṃ dāpethā”ti. “Na sakkā laddhun”ti. “Kiṃ, samma, sutaṃ te”ti? “Sutaṃ me, apica labhanto jīvissāmi, alabhantassa me maraṇaṃ bhavissatī”ti. So punapi viravi – “ayaṃ kira, sāmi, alabhanto marissati, jīvitamassa dethā”ti. Ambho bhattapiṇḍo nāma satampi agghati, satadvayampi agghati. Yo yo yācati, tassa tassa dadamāno ahaṃ kiṃ bhuñjissāmīti? Sāmi, ayaṃ alabhanto marissati, jīvitamassa dethāti. Na sakkāva mudhā laddhuṃ, yadi pana alabhanto na jīvati, tīṇi saṃvaccharāni mama gehe bhatiṃ karotu, evamassa bhattapātiṃ dāpessāmīti. Gāmavāsī taṃ sutvā “evaṃ hotu, sammā”ti sahāyakaṃ vatvā puttadāraṃ pahāya “bhattapātiatthāya tīṇi saṃvaccharāni bhatiṃ karissāmī”ti seṭṭhissa gehaṃ pāvisi. So bhatiṃ karonto sabbakiccāni sakkaccaṃ akāsi. Gehe vā araññe vā rattiṃ vā divā vā sabbāni kattabbakammāni katāneva paññāyiṃsu. “Bhattabhatiko”ti ca vutte sakalanagarepi paññāyi. Athassa divase paripuṇṇe bhattaveyyāvaṭiko “bhattabhatikassa, sāmi, divaso puṇṇo, dukkaraṃ tena kataṃ tīṇi saṃvaccharāni bhatiṃ karontena, ekampi kammaṃ na kopitapubban”ti āha.

[AI翻译]

大众搭建了层层叠叠的看台，聚集观看。这位富商也在价值十万的浴池中，坐在价值十万的浴板上，用十六罐香水沐浴完毕，打开狮子窗，坐在那卧榻上。然后，仆人在那特制的垫子上放好餐盘，为他端上了价值十万的食物。他在歌舞伎乐的环绕下，以如此盛大的排场享用着他的美食。后来，有一次，一个乡下人为了生计，用车装着木柴等物品进城，寄宿在一个朋友家里。那天正好是月圆之日，城里敲锣宣告：“大家快来看甘塔富商用餐的排场！”他的朋友对他说：“朋友，你见过甘塔富商用餐的排场吗？”“没见过，朋友。”“那我们快去吧，城里正在敲锣呢！去看看他的大排场吧！”城里人便拉着乡下人去了。大众也爬上层层看台观看。那个乡下人一闻到饭菜的香味，就对城里人说：“我对那个盘子里的饭团产生了渴望！”朋友说：“朋友，别想了，那是不可能得到的。”乡下人说：“朋友，如果得不到，我就活不下去了！”朋友无法阻止他，只好站在人群边缘，大声喊了三次：“主人，我向您致敬！”富商问：“是谁？”“是我，主人。”“有什么事？”“这里有个乡下人，对您盘子里的饭团生起了渴望，请赏他一个饭团吧！”富商说：“不可能得到。”朋友转告乡下人：“朋友，你听到了吗？”乡下人说：“听到了，但如果能得到我就能活下去，得不到我就会死。”他又大声喊道：“主人啊，这个人得不到就要死了，请救他一命吧！”富商说：“嘿！一个饭团也值一百、两百。如果谁来要都给，那我吃什么？”乡下人又喊：“主人，他得不到就要死了，请救他一命吧！”富商说：“白白得到是不可能的。如果他真的得不到就活不下去，那就让他在我家做三年工，这样我就把餐盘（里的饭）给他。”乡下人听了，对朋友说：“就这样吧，朋友。”然后他告别妻儿，想着“为了一个餐盘（的饭），我要去做三年工”，便进入了富商家。他做工时，尽心尽力地完成所有任务。无论是在家里还是在野外，无论是白天还是黑夜，所有该做的工作都做得井井有条。他被称为“Bhattabhatiko”（为饭做工者），全城都知道。三年期满那天，负责膳食的人对富商说：“主人，为饭做工者的期限满了。他辛苦做了三年工，没有一件工作出过差错。”

Athassa seṭṭhi attano sāyapātarāsatthāya dve sahassāni, tassa pātarāsatthāya sahassanti tīṇi sahassāni dāpetvā āha – “ajja mayhaṃ kattabbaṃ parihāraṃ tasseva karothā”ti. Vatvā ca pana ṭhapetvā ekaṃ cintāmaṇiṃ nāma piyabhariyaṃ avasesajanampi “ajja tameva parivārethā”ti vatvā sabbasampattiṃ tassa niyyādesi. So seṭṭhino nhānodakena tasseva koṭṭhake tasmiṃ phalake nisinno nhatvā tasseva nivāsanasāṭake nivāsetvā tasseva pallaṅke nisīdi. Seṭṭhipi nagare bheriṃ carāpesi – “bhattabhatiko gandhaseṭṭhissa gehe tīṇi saṃvaccharāni bhatiṃ katvā pātiṃ labhi, tassa bhuñjanasampattiṃ olokentū”ti. Mahājano mañcātimañce abhiruhitvā passati, gāmavāsissa olokitolokitaṭṭhānaṃ kampanākārappattaṃ ahosi. Nāṭakā parivāretvā aṭṭhasuṃ, tassa purato bhattapātiṃ vaḍḍhetvā ṭhapayiṃsu. Athassa hatthadhovanavelāya gandhamādane eko paccekabuddho sattame divase samāpattito vuṭṭhāya “kattha nu kho ajja bhikkhācāratthāya gacchāmī”ti upadhārento bhattabhatikaṃ addasa. Atha so “ayaṃ tīṇi saṃvaccharāni bhatiṃ katvā bhattapātiṃ labhi, atthi nu kho etassa saddhā, natthī”ti upadhārento “atthī”ti ñatvā “saddhāpi ekacce saṅgahaṃ kātuṃ na sakkonti, sakkhissati nu kho me saṅgahaṃ kātun”ti cintetvā “sakkhissati ceva mama ca saṅgahakaraṇaṃ nissāya mahāsampattiṃ labhissatī”ti ñatvā cīvaraṃ pārupitvā pattamādāya vehāsaṃ abbhuggantvā parisantarena gantvā tassa purato ṭhitameva attānaṃ dassesi.

[AI翻译]

于是，富商拿出自己早晚两餐的两千，再加上为那工人早餐的一千，总共三千，吩咐道：“今天给我准备的排场，全都给他用吧。”说完，除了一个名叫“如意宝珠”（Cintāmaṇi）的爱妾外，对其余所有仆人说：“今天你们都去侍候他。”将所有的排场都交给了他。那工人用富商的洗澡水，在富商的浴池里，坐在富商的浴板上洗了澡，穿上富商的衣物，坐在富商的卧榻上。富商也在城里敲锣宣告：“为饭做工者在甘塔富商家做了三年工，得到了餐盘（的饭），大家快来看他用餐的盛况！”大众又爬上层层看台观看。那乡下人所看到的每一个地方，都因激动而微微颤抖。歌舞伎乐环绕着他站立，仆人们把餐盘端到他面前放下。就在他准备洗手的时候，在香醉山（Gandhamādana），一位辟支佛在第七天从禅定中出定，观察“今天该去哪里乞食呢？”时，看到了这位为饭做工者。他思忖：“这个人做了三年工才得到一餐饭。他是否有信心呢？”观察后，知道“他有信心”。他又想：“有些人虽然有信心，却不一定能做供养。他能供养我吗？”接着又想：“他不仅能供养，而且因为供养我，他将获得巨大的福报。”于是，他披上袈裟，拿起钵，腾空而起，穿过人群，显现在那工人面前。

So paccekabuddhaṃ disvā cintesi – “ahaṃ pubbe adinnabhāvena ekissā bhattapātiyā atthāya tīṇi saṃvaccharāni paragehe bhatiṃ akāsiṃ, idāni me idaṃ bhattaṃ ekaṃ rattindivaṃ rakkheyya, sace pana naṃ ayyassa dassāmi, anekānipi kappakoṭisahassāni rakkhissati , ayyasseva naṃ dassāmī”ti. So tīṇi saṃvaccharāni bhatiṃ katvā laddhabhattapātito ekapiṇḍampi mukhe aṭṭhapetvā taṇhaṃ vinodetvā sayameva pātiṃ ukkhipitvā paccekabuddhassa santikaṃ gantvā pātiṃ aññassa hatthe datvā pañcapatiṭṭhitena vanditvā pātiṃ vāmahatthena gahetvā dakkhiṇahatthena tassa patte bhattaṃ ākiri. Paccekabuddho bhattassa upaḍḍhasesakāle pattaṃ hatthena pidahi. Atha naṃ so āha – “bhante, ekova paṭiviso na sakkā dvidhā kātuṃ, mā maṃ idhalokena saṅgaṇhatha, paralokena saṅgahameva karotha, sāvasesaṃ akatvā niravasesameva dassāmī”ti. Attano hi thokampi anavasesetvā dinnaṃ niravasesadānaṃ nāma, taṃ mahapphalaṃ hoti. So tathā karonto sabbaṃ datvā puna vanditvā āha – “bhante, ekaṃ bhattapātiṃ nissāya tīṇi saṃvaccharāni me paragehe bhatiṃ karontena dukkhaṃ anubhūtaṃ, idāni me nibbattanibbattaṭṭhāne sukhameva hotu, tumhehi diṭṭhadhammasseva bhāgī assan”ti. Paccekabuddho “evaṃ hotu, cintāmaṇi viya te sabbakāmadado manosaṅkappā puṇṇacando viya pūrentū”ti anumodanaṃ karonto –

[AI翻译]

那工人看到辟支佛，心想：“我以前因为吝啬不布施，为了一餐饭而在别人家做了三年工。现在这顿饭最多只能维持我一天一夜。但如果我把它供养给尊者，它将能在无数亿劫中保护我。我一定要把它供养给尊者！”于是，他从做了三年工才得到的这餐饭中，连一小口饭都还没放进嘴里以解除渴望，就亲自端起餐盘，走到辟支佛面前，将餐盘交给旁边的人，然后五体投地行礼，再用左手拿起餐盘，用右手将饭盛入辟支佛的钵中。当饭还剩下一半时，辟支佛用手盖住了钵。那工人便说：“尊者，只有一份供养，不能分成两半。请不要只在此世摄受我，请以摄受来世的方式来成就我吧！我将毫无保留地全部供养，不留一点剩余。”对自己不留丝毫而布施，称为无余布施，这能带来巨大的果报。他就这样做，将所有饭食都布施完，再次顶礼，说道：“尊者，为了这一餐饭，我在别人家做了三年工，受尽了苦。愿我从今以后，生生世世只有快乐，没有痛苦！愿我能分享您所亲证的法！”辟支佛祝福道：“如你所愿！愿你的所有愿望如同如意宝珠般满足一切所需，如同满月般圆满！”并念诵祝福偈颂：

“Icchitaṃ patthitaṃ tuyhaṃ, sabbameva samijjhatu;

Sabbe pūrentu saṅkappā, cando pannaraso yathā.

[AI翻译]

“你所期望和祈愿的一切，

愿都能完全实现；

愿所有的心愿都得以圆满，

如同十五的月亮。

“Icchitaṃ patthikaṃ tuyhaṃ, khippameva samijjhatu;

Sabbe pūrentu saṅkappā, maṇi jotiraso yathā”ti. –

[AI翻译]

“你所期望和祈愿的一切，

愿都能迅速实现；

愿所有的心愿都得以圆满，

如同光明璀璨的宝珠。”

Vatvā “ayaṃ mahājano yāva gandhamādanapabbatagamanā maṃ passanto tiṭṭhatū”ti adhiṭṭhāya ākāsena gandhamādanaṃ agamāsi.

[AI翻译]

说完，他发愿：“愿这里的大众能一直看到我飞到香醉山！”然后便腾空向香醉山飞去。

Mahājanopi naṃ passantova aṭṭhāsi. So tattha gantvā taṃ piṇḍapātaṃ pañcasatānaṃ paccekabuddhānaṃ vibhajitvā adāsi. Sabbe attano pahonakaṃ gaṇhiṃsu. “Appo piṇḍapāto kathaṃ pahosī”ti na cintetabbaṃ. Cattāri hi acinteyyāni (a. ni. 4.77) vuttāni, tatrāyaṃ paccekabuddhavisayoti. Mahājano paccekabuddhānaṃ piṇḍapātaṃ vibhajitvā diyyamānaṃ disvā sādhukārasahassāni pavattesi, asanisatanipākasaddo viya ahosi. Taṃ sutvā gandhaseṭṭhi cintesi – “bhattabhatiko mayā dinnasampattiṃ dhāretuṃ nāsakkhi maññe, tenāyaṃ mahājano parihāsaṃ karonto sannipatito nadatī”ti. So tappavattijānanatthaṃ manusse pesesi. Te āgantvā “sampattidhārakā nāma, sāmi, evaṃ hontū”ti vatvā taṃ pavattiṃ ārocesuṃ. Seṭṭhi taṃ sutvāva pañcavaṇṇāya pītiyā phuṭṭhasarīro hutvā “aho dukkaraṃ tena kataṃ, ahaṃ ettakaṃ kālaṃ evarūpāya sampattiyā ṭhito kiñci dātuṃ nāsakkhin”ti taṃ pakkosāpetvā “saccaṃ kira tayā idaṃ nāma katan”ti pucchitvā “āma, sāmī”ti vutte, “handa, sahassaṃ gahetvā tava dāne mayhampi pattiṃ dehī”ti āha. So tathā akāsi. Seṭṭhipissa sabbaṃ attano santakaṃ majjhe bhinditvā adāsi.

[AI翻译]

大众果然一直看着他。辟支佛到达那里后，将那份食物分给了五百位辟支佛。每一位都得到了足够自己食用的份量。不应去想：“食物这么少，怎么够分呢？”须知有四种不可思议之事（《增支部》4.77），而辟支佛的境界便是其中之一。大众看到辟支佛们分食的情景，发出了成千上万次的“善哉”赞叹声，声音如同滚雷一般。甘塔富商听到这声音，心想：“那个为饭做工的家伙，看来是承受不住我给他的排场，所以大众才聚集起来嘲笑他，发出喧闹声吧。”于是派人去打探情况。派去的人回来禀报说：“主人，能够承受福报的人就该是这样子的！”然后将事情经过告诉了他。富商一听，全身被五种喜悦所遍满，心想：“啊！他做了多么难得的事啊！我拥有如此排场这么久，却从未能布施任何东西！”于是把那工人叫来，问道：“你真的做了那样的事吗？”工人回答：“是的，主人。”富商说：“好！你收下一千（钱币），把你布施的功德也回向给我一份吧！”工人照做了。富商也将自己所有的财产分了一半给他。

Catasso hi sampadā nāma – vatthusampadā, paccayasampadā, cetanāsampadā, guṇātirekasampadāti. Tattha nirodhasamāpattiraho arahā vā anāgāmī vā dakkhiṇeyyo vatthusampadā nāma. Paccayānaṃ dhammena samena uppatti paccayasampadā nāma. Dānato pubbe dānakāle pacchā bhāgeti tīsu kālesu cetanāya somanassasahagatañāṇasampayuttabhāvo cetanāsampadā nāma. Dakkhiṇeyyassa samāpattito vuṭṭhitabhāvo guṇātirekasampadā nāmāti. Imassa ca khīṇāsavo paccekabuddho dakkhiṇeyyā, bhatiṃ katvā laddhabhāvena paccayo dhammato uppanno, tīsu kālesu parisuddhā cetanā, samāpattito vuṭṭhitamatto paccekabuddho guṇātirekoti catassopi sampadā nipphannā. Etāsaṃ ānubhāvena diṭṭheva dhamme mahāsampattiṃ pāpuṇanti. Tasmā so seṭṭhino santikā sampattiṃ labhi. Aparabhāge ca rājāpi iminā katakammaṃ sutvā taṃ pakkosāpetvā sahassaṃ datvā pattiṃ gahetvā tuṭṭhamānaso mahantaṃ bhogakkhandhaṃ datvā seṭṭhiṭṭhānaṃ adāsi. Bhattabhatikaseṭṭhītissa nāmaṃ akāsi. So gandhaseṭṭhinā saddhiṃ sahāyo hutvā ekato khādanto pivanto yāvatāyukaṃ ṭhatvā tato cuto devaloke nibbattitvā ekaṃ buddhantaraṃ dibbasampattiṃ anubhavitvā imasmiṃ buddhuppāde sāvatthiyaṃ sāriputtattherassūpaṭṭhākakule paṭisandhiṃ gaṇhi. Athassa mātā laddhagabbhaparihārā katipāhaccayena “aho vatāhaṃ pañcasatehi bhikkhūhi saddhiṃ sāriputtattherassa satarasabhojanaṃ datvā kāsāyavatthanivatthā suvaṇṇasarakaṃ ādāya āsanapariyante nisinnā tesaṃ bhikkhūnaṃ ucchiṭṭhāvasesakaṃ paribhuñjeyyan”ti dohaḷinī hutvā tatheva katvā dohaḷaṃ paṭivinodesi. Sā sesamaṅgalesupi tathārūpameva dānaṃ datvā puttaṃ vijāyitvā nāmaggahaṇadivase “puttassa me, bhante, sikkhāpadāni dethā”ti theraṃ āha. Thero “kimassa nāman”ti pucchi. “Bhante, puttassa me paṭisandhiggahaṇato paṭṭhāya imasmiṃ gehe kassaci dukkhaṃ nāma na bhūtapubbaṃ, tenevassa sukhakumāroti nāmaṃ bhavissatī”ti vutte tadevassa nāmaṃ gahetvā sikkhāpadāni adāsi.

[AI翻译]

所谓的布施圆满有四种：对象圆满（vatthusampadā）、资具圆满（paccayasampadā）、心念圆满（cetanāsampadā）、功德超胜圆满（guṇātirekasampadā）。其中，值得供养的对象——刚从灭尽定出定的阿罗汉或阿那含，是对象圆满。布施的物品（资具）是如法、平等获得的，是资具圆满。布施前、布施时、布施后这三个时段的心念都伴随着喜悦和智慧，是心念圆满。供养的对象（福田）是刚从禅定（特别是灭尽定）中出定，这是功德超胜圆满。对于这位工人来说，供养的对象是漏尽的辟支佛；资具（食物）是通过做工换来的，是如法获得的；他在布施的三个时段心念都清净；供养的对象是刚从禅定中出定的辟支佛，具足功德超胜。因此，四种圆满都具足了。凭借这些功德的力量，他在现世就获得了巨大的财富。所以他从富商那里得到了一半财产。后来，国王也听说了他所做的事，便召见了他，赏赐了一千（钱币），分享了他的功德，心生欢喜，又赐予他大量的财富，并将富商的职位给了他，称他为“为饭做工的富商”（Bhattabhatikaseṭṭhi）。他与甘塔富商成为朋友，一起吃喝，享尽天年。死后，他投生到天界，在一个佛陀出世的间劫里享受天福。到了我们这位佛陀出世时，他在舍卫城投生到舍利弗长老的一位在家护持者家中。他母亲怀孕后，得到妥善的照顾。几天后，她生起一个强烈的愿望：“啊！要是我能和五百位比丘一起，供养舍利弗长老‘十七种食物’（satarasabhojana，一种丰盛的供养），然后穿着袈裟色的衣服，拿着金碗，坐在座位末端，享用那些比丘们吃剩的食物，那该多好啊！”她就这样做了，满足了自己的孕期渴望（dohaḷa）。在之后其他的庆祝仪式中，她也都做了同样的布施。生下儿子后，在命名那天，她对舍利弗长老说：“尊者，请为我的儿子传授学处（戒）吧。”长老问：“他叫什么名字？”母亲回答：“尊者，自从我的儿子入胎以来，这个家里没有任何人感到过痛苦，因此，就叫他须卡库玛（Sukhakumāra，乐童子）吧。”长老便以这个名字为他传授了学处。

Tadā evañcassa mātu “nāhaṃ mama puttassa ajjhāsayaṃ bhindissāmī”ti cittaṃ uppajji. Sā tassa kaṇṇavijjhanamaṅgalādīsupi tatheva dānaṃ adāsi. Kumāropi sattavassikakāle “icchāmahaṃ, amma, therassa santike pabbajitun”ti āha. Sā “sādhu, tāta, nāhaṃ tava ajjhāsayaṃ bhindissāmī”ti theraṃ nimantetvā bhojetvā, “bhante, putto me pabbajituṃ icchati, imāhaṃ sāyanhasamaye vihāraṃ ānessāmī”ti theraṃ uyyojetvā ñātake sannipātetvā “puttassa me gihikāle kattabbaṃ kiccaṃ ajjeva karissāmā”ti vatvā puttaṃ alaṅkaritvā mahantena sirisobhaggena vihāraṃ netvā therassa niyyādesi. Theropi taṃ, “tāta, pabbajjā nāma dukkarā , sakkhissasi abhiramitun”ti vatvā “karissāmi vo, bhante, ovādan”ti vutte kammaṭṭhānaṃ datvā pabbājesi. Mātāpitaropissa pabbajjāya sakkāraṃ karontā antovihāreyeva sattāhaṃ buddhappamukhassa bhikkhusaṅghassa satarasabhojanaṃ datvā sāyaṃ attano gehaṃ agamaṃsu. Aṭṭhame divase sāriputtatthero bhikkhusaṅghe gāmaṃ paviṭṭhe vihāre kattabbakiccaṃ katvā sāmaṇeraṃ pattacīvaraṃ gāhāpetvā gāmaṃ piṇḍāya pāvisi. Sāmaṇero antarāmagge mātikādīni disvā paṇḍitasāmaṇero viya pucchi. Theropi tassa tatheva byākāsi. Sāmaṇero tāni kāraṇāni sutvā “sace tumhe attano pattacīvaraṃ gaṇheyyātha, ahaṃ nivatteyyan”ti vatvā therena tassa ajjhāsayaṃ abhinditvā, “sāmaṇera, dehi mama pattacīvaran”ti pattacīvare gahite theraṃ vanditvā nivattamāno, “bhante, mayhaṃ āhāraṃ āharamāno satarasabhojanaṃ āhareyyāthā”ti āha. Kuto taṃ labhissāmīti? Attano puññena alabhanto mama puññena labhissatha, bhanteti. Athassa thero kuñcikaṃ datvā gāmaṃ piṇḍāya pāvisi. Sopi vihāraṃ āgantvā therassa gabbhaṃ vivaritvā pavisitvā dvāraṃ pidhāya attano kāye ñāṇaṃ otāretvā nisīdi.

[AI翻译]

那时，他母亲心中也生起这样的念头：“我绝不违逆我儿子的心愿。”因此，在儿子的穿耳孔等仪式上，她也都同样地做了布施。童子七岁时，对母亲说：“妈妈，我想在长老座下出家。”母亲说：“好啊，孩子，我不会违逆你的心愿。”于是她邀请长老来家中应供，之后对长老说：“尊者，我的儿子想出家，我今天傍晚会把他带到寺院去。”送走长老后，她召集了亲戚，说：“我儿子在家应做的事情，我们今天就都办了吧。”然后为儿子盛装打扮，以极大的荣耀和排场将他送到寺院，交给了长老。长老对他说：“孩子，出家是难行的，你能乐在其中吗？”童子回答：“尊者，我会遵从您的教导。”长老便传授他业处（禅修主题），为他剃度出家。他的父母为了庆祝他出家，在寺院内连续七天，供养以佛陀为首的比丘僧团“十七种食物”，到了晚上才各自回家。第八天，舍利弗长老在僧团入村乞食后，做完了寺院里该做的事，让沙弥拿着衣钵，一同进村乞食。沙弥在半路上看到引水渠等事物，像聪明的沙弥一样提问。长老也为他一一解答。沙弥听了这些缘由后，说：“如果您自己拿衣钵，我就想回去（修行）。”长老不愿违逆他的心意，便说：“沙弥，把我的衣钵给我吧。”接过衣钵后，沙弥向长老顶礼，转身回去时说：“尊者，为我带食物回来时，请带‘十七种食物’回来。”长老问：“我从哪里能得到那种食物呢？”沙弥说：“如果您凭自己的福报得不到，就凭我的福报去求，您就能得到，尊者。”于是长老把房间钥匙给了他，自己进村乞食去了。沙弥回到寺院，打开长老的房间进去，关上门，将心智专注在自身的观察上，坐了下来。

Tassa guṇatejena sakkassa āsanaṃ uṇhākāraṃ dassesi. Sakko “kiṃ nu kho etan”ti olokento sāmaṇeraṃ disvā “sukhasāmaṇero attano upajjhāyassa pattacīvaraṃ datvā ‘samaṇadhammaṃ karissāmī’ti nivatto, mayā tattha gantuṃ vaṭṭatī”ti cintetvā cattāro mahārāje pakkosāpetvā “gacchatha, tātā, vihārassūpavane dussaddake sakuṇe palāpethā”ti uyyojesi. Te tathā katvā sāmantā ārakkhaṃ gaṇhiṃsu. Candimasūriye “attano vimānāni gahetvā tiṭṭhathā”ti āṇāpesi. Tepi tathā kariṃsu. Sayampi āviñchanaṭṭhāne ārakkhaṃ gaṇhi. Vihāro sannisinno niravo ahosi. Sāmaṇero ekaggacittena vipassanaṃ vaḍḍhetvā tīṇi maggaphalāni pāpuṇi. Thero “sāmaṇerena ‘satarasabhojanaṃ āhareyyāthā’ti vuttaṃ, kassa nu kho ghare sakkā laddhun”ti olokento ekaṃ ajjhāsayasampannaṃ upaṭṭhākatulaṃ disvā tattha gantvā, “bhante, sādhu vo kataṃ ajja idhāgacchantehī”ti tehi tuṭṭhamānasehi pattaṃ gahetvā nisīdāpetvā yāgukhajjakaṃ datvā yāva bhattakālaṃ dhammakathaṃ yācito tesaṃ sāraṇīyadhammakathaṃ kathetvā kālaṃ sallakkhetvā desanaṃ niṭṭhāpesi. Athassa satarasabhojanaṃ datvā taṃ ādāya gantukāmaṃ theraṃ disvā “bhuñjatha, bhante, aparampi te dassāmā”ti theraṃ bhojetvā puna pattapūraṃ adaṃsu. Thero taṃ ādāya “sāmaṇero me chāto”ti turitaturito vihāraṃ pāyāsi. Taṃ divasaṃ satthā pātova nikkhamitvā gandhakuṭiyaṃ nisinnova āvajjesi – “ajja sukhasāmaṇero upajjhāyassa pattacīvaraṃ datvā ‘samaṇadhammaṃ karissāmī’ti nivatto, nipphannaṃ nu kho tassa kiccan”ti. So tiṇṇaṃyeva maggaphalānaṃ pattabhāvaṃ disvā uttaripi upadhārento “sakkhissatāyaṃ ajja arahattaṃ pāpuṇituṃ , sāriputto pana ‘sāmaṇero me chāto’ti vegena bhattaṃ ādāya nikkhamati, sace imasmiṃ arahattaṃ appatte bhattaṃ āharissati, imassa antarāyo bhavissati, mayā gantvā dvārakoṭṭhake ārakkhaṃ gaṇhituṃ vaṭṭatī”ti cintetvā gandhakuṭito nikkhamitvā dvārakoṭṭhake ṭhatvā ārakkhaṃ gaṇhi.

[AI翻译]

由于他的功德威力，帝释天（Sakko）的座位感到了热度。帝释天观察：“这是怎么回事呢？”看到了这位沙弥，心想：“须卡沙弥把衣钵还给他的戒师，说‘我要修沙门法’而返回了。我应该去那里护持。”于是他召来四大天王，吩咐说：“孩子们，去吧，把寺院附近吵闹的鸟儿都赶走。”四大天王就这样做了，并在四周守护。帝释天又命令日月天子：“请停住你们的宫殿（让时间暂停）。”他们也照做了。帝释天自己则在（沙弥房间）门闩的位置守护。寺院变得寂静无声。沙弥一心专注，增长内观智慧，证得了（初、二、三）三种道果。长老心想：“沙弥说‘请带十七种食物回来’，该去谁家才能得到呢？”他观察到一位心意虔诚、乐于供养的在家弟子，便前往他家。那家人见到长老非常欢喜，说：“尊者，您今天能到这里来真是太好了！”他们接过长老的钵，请长老坐下，供养了米粥和硬食。他们请求长老在饭点之前说法，长老便为他们说了应当忆念的法，估算着时间结束了说法。之后，他们供养了长老“十七种食物”。长老拿着食物想离开时，他们又说：“请用吧，尊者，我们还会再供养您。”于是请长老用餐，之后又供养了满满一钵。长老拿着食物，心想“我的沙弥饿了”，便匆匆赶回寺院。那天，世尊一大早就离开（居所），坐在香室中思惟：“今天须卡沙弥把衣钵还给戒师，说‘我要修沙门法’而返回了。他的修行完成了吗？”世尊观察到他只证得了前三种道果，继续深入观察：“他今天能证得阿罗汉果吗？但舍利弗心想‘我的沙弥饿了’，正拿着食物急速赶回。如果在他证得阿罗汉果之前把食物送来，就会对他造成障碍。我应该去门楼处守护。”于是世尊从香室出来，站在门楼处守护。

Theropi bhattaṃ āhari. Atha naṃ heṭṭhā vuttanayeneva cattāro pañhe pucchi. Pañhavissajjanāvasāne sāmaṇero arahattaṃ pāpuṇi. Satthā theraṃ āmantetvā “gaccha, sāriputta, sāmaṇerassa te bhattaṃ dehī”ti āha. Thero gantvā dvāraṃ ākoṭesi. Sāmaṇeropi nikkhamitvā upajjhāyassa vattaṃ katvā “bhattakiccaṃ karohī”ti vutte therassa bhattena anatthikabhāvaṃ ñatvā sattavassikakumāro taṅkhaṇaññeva arahattaṃ patto nīcāsanaṭṭhānaṃ paccavekkhanto bhattakiccaṃ katvā pattaṃ dhovi. Tasmiṃ kāle cattāro mahārājāno ārakkhaṃ vissajjesuṃ. Candimasūriyāpi vimānāni muñciṃsu. Sakkopi āviñchanaṭṭhāne ārakkhaṃ vissajjesi. Sūriyo nabhamajjhaṃ atikkantoyeva paññāyi. Bhikkhū “sāyanho paññāyati, sāmaṇerena ca idāneva bhattakiccaṃ kataṃ, kiṃ nu kho ajja pubbaṇho balavā jāto, sāyanho mando”ti vadiṃsu. Satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā, “bhante, ajja pubbaṇho balavā jāto, sāyanho mando, sāmaṇerena ca idāneva bhattakiccaṃ kataṃ, atha ca pana sūriyo nabhamajjhaṃ atikkantoyeva paññāyatī”ti vutte, “bhikkhave, evamevaṃ hoti puññavantānaṃ samaṇadhammakaraṇakāle. Ajja hi cattāro mahārājāno sāmantā ārakkhaṃ gaṇhiṃsu, candimasūriyā vimānāni gahetvā aṭṭhaṃsu, sakko āviñchanake ārakkhaṃ gaṇhi, ahampi dvārakoṭṭhake ārakkhaṃ gaṇhiṃ, ajja sukhasāmaṇero mātikāya udakaṃ harante, usukāre usuṃ ujuṃ karonte , tacchake cakkādīni karonte disvā attānaṃ dametvā arahattaṃ patto”ti vatvā imaṃ gāthamāha –

[AI翻译]

长老带着食物回来了。世尊便如下文所述那样，问了他四个问题。在回答完问题时，沙弥证得了阿罗汉果。世尊召唤长老说：“去吧，舍利弗，把食物给你的沙弥。”长老前去敲门。沙弥出来，对戒师行了弟子礼。当长老说“用饭吧”时，沙弥知道长老（其实）并不需要食物，这位七岁的童子，在那一瞬间证得了阿罗汉果，他省察了（自己应坐的）低座后，便用餐、洗钵。就在那时，四大天王解除了守护；日月天子也移动了宫殿；帝释天也解除了在门闩处的守护。这时，太阳才刚刚过中天。比丘们议论说：“天色看起来像是傍晚了，但沙弥现在才刚用完餐。今天是怎么回事？上午那么长，下午（来得）那么慢？”世尊过来问道：“比丘们，你们现在正聚集在一起谈论什么呢？”他们回答：“世尊，今天上午特别长，下午（来得）很慢，沙弥现在才用完餐，但太阳看起来才刚刚过中天。”世尊说：“比丘们，有福德的人修习沙门法时，就是这样的。今天，四大天王在四周守护，日月天子停住了宫殿，帝释天在门闩处守护，我也在门楼处守护。今天须卡沙弥看到引水渠的农人引水，造箭的工匠矫直箭杆，木匠制作车轮等，由此调伏了自心，证得了阿罗汉果。”说完，世尊诵出此偈：

145.

“Udakañhi nayanti nettikā, usukārā namayanti tejanaṃ;

Dāruṃ namayanti tacchakā, attānaṃ damayanti subbatā”ti.

[AI翻译]

145.

“治水的人引导水流，造箭的工匠矫直箭杆；

木匠修正木材，善于持戒者调御自身。”

Tattha subbatāti suvadā, sukhena ovaditabbā anusāsitabbāti attho. Sesaṃ heṭṭhā vuttanayameva.

[AI翻译]

偈颂解释：‘Subbatā’（善于持戒者/柔顺者）：意思是易于教导、易于接受劝诫和指导的人。其余部分的解释同前所述。

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

[AI翻译]

说法结束时，许多人证得了须陀洹果等道果。

Sukhasāmaṇeravatthu ekādasamaṃ.

[AI翻译]

须卡沙弥的故事结束，为第十一个故事。

Daṇḍavaggavaṇṇanā niṭṭhitā.

[AI翻译]

刀杖品注释完毕。

Dasamo vaggo.

[AI翻译]

第十品。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/11. Jarāvagga 老品 (Dhp 11, 146-156)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.1 Visākhāyasahāyikānaṃvatthu 毗舍佉度醉酒同伴 (Dhp 11.1, 146)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Jarāvaggo

146.

Ko nu hāso [kinnu hāso (ka.)] kimānando, niccaṃ pajjalite sati;

Andhakārena onaddhā, padīpaṃ na gavesatha.

☸---------------------------------------------------------------------

一一 老品

一四六 世间常常燃烧，有什么可笑、有什么可乐！你们被黑暗遮蔽，为何不寻求光明？

☸.....................................................................

毗舍佉和喝醉酒的同伴

贪爱与无明充满世间，如同陷入火焰燃烧之中，

有什么值得欢笑，值得高兴呢？

世间被黑暗遮蔽，人为什么不追求光明呢？ (偈颂 146)

从前，一群舍卫城的男子请毗舍佉照顾他们任性的妻子们，希望在她的指导之下，她们能有宗教信仰和品德。

一次，毗舍佉应她们的请求，带她们去一处花园，但她们却瞒着毗舍佉，带了酒去，而且喝醉了，毗舍佉就谴责她们，说她们的先生会很生气。

后来，她们要求再去花园，但毗舍佉鉴于上一次的经验，拒绝了，她们转而要求去祇树给孤独园向佛陀顶礼问候，毗舍佉也就答应了。到达给孤独园时，她们再次偷偷喝自带的酒。毗舍佉就请佛陀向她们说法，但这时候她们都醉了，魔波旬也趁机怂恿她们尽情玩乐一番，她们果真就在园中大声喧闹，唱歌、跳舞，高兴地鼓掌跳跃不已，佛陀明白她们受到魔波旬的影响才会如此放肆，便在心里想着：“绝不能让魔波旬有机可乘。”

佛陀于是从眉间放出暗蓝色的光，使整个屋子暗下来，她们因此受到惊吓，慢慢安静下来，佛陀接着从座位上消失，然后化身在须弥山上，放出千个月亮般的白光。

佛陀告诫她们：“你们不该在园里如此不恭敬。由于你们的疏忽，魔波旬才有机会使你们不知羞耻地放荡形骸，现在开始扑灭心中的欲望和其它邪恶的激情吧！”

佛陀确定她们都对佛法建立起无可动摇的信心后，才返回祇树给孤独园。毗舍佉也趁机请教佛陀有关饮酒的问题，佛陀就向她们解释饮酒的害处，并且说明无数众生因为饮酒而受到痛苦的折磨，甚至失去幸福。

佛陀说法后，她们终于明白佛法，从此走向戒律和正念的修行大道上。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

11. Jarāvaggo

1. Visākhāya sahāyikānaṃ vatthu

Konu hāso kimānandoti imaṃ dhammadesanaṃ satthā jetavane viharanto visākhāya sahāyikāyo ārabbha kathesi.

Sāvatthiyaṃ kira pañcasatā kulaputtā “evaṃ imā appamādavihāriniyo bhavissantī”ti attano attano bhariyāyo visākhaṃ mahāupāsikaṃ sampaṭicchāpesuṃ. Tā uyyānaṃ vā vihāraṃ vā gacchantiyo tāya saddhiṃyeva gacchanti. Tā ekasmiṃ kāle “sattāhaṃ surāchaṇo bhavissatī”ti chaṇe saṅghuṭṭhe attano attano sāmikānaṃ suraṃ paṭiyādesuṃ. Te sattāhaṃ surāchaṇaṃ kīḷitvā aṭṭhame divase kammantabheriyā nikkhantāya kammante agamaṃsu. Tāpi itthiyo “mayaṃ sāmikānaṃ sammukhā suraṃ pātuṃ na labhimhā, avasesā surā ca atthi, idaṃ yathā te na jānanti, tathā pivissāmā”ti visākhāya santikaṃ gantvā “icchāma, ayye, uyyānaṃ daṭṭhun”ti vatvā “sādhu, ammā, tena hi kattabbakiccāni katvā nikkhamathā”ti vutte tāya saddhiṃ gantvā paṭicchannākārena suraṃ nīharāpetvā uyyāne pivitvā mattā vicariṃsu. Visākhāpi “ayuttaṃ imāhi kataṃ, idāni maṃ ‘samaṇassa gotamassa sāvikā visākhā suraṃ pivitvā vicaratī’ti titthiyāpi garahissantī”ti cintetvā tā itthiyo āha – “ammā ayuttaṃ vo kataṃ, mamapi ayaso uppādito, sāmikāpi vo kujjhissanti, idāni kiṃ karissathā”ti. Gilānālayaṃ dassayissāma, ayyeti. Tena hi paññāyissatha sakena kammenāti. Tā gehaṃ gantvā gilānālayaṃ kariṃsu. Atha tāsaṃ sāmikā “itthannāmā ca itthannāmā ca kahan”ti pucchitvā “gilānā”ti sutvā “addhā etāhi avasesasurā pītā bhavissantī”ti sallakkhetvā tā pothetvā anayabyasanaṃ pāpesuṃ. Tā aparasmimpi chaṇavāre tatheva suraṃ pivitukāmā visākhaṃ upasaṅkamitvā, “ayye, uyyānaṃ no nehī”ti vatvā “pubbepi me tumhehi ayaso uppādito, gacchatha, na vo ahaṃ nessāmī”ti tāya paṭikkhittā “idāni evaṃ na karissāmā”ti sammantayitvā puna taṃ upasaṅkamitvā āhaṃsu, “ayye , buddhapūjaṃ kātukāmāmhā, vihāraṃ no nehī”ti. Idāni ammā yujjati, gacchatha, parivacchaṃ karothāti. Tā caṅkoṭakehi gandhamālādīni gāhāpetvā surāpuṇṇe muṭṭhivārake hatthehi olambetvā mahāpaṭe pārupitvā visākhaṃ upasaṅkamitvā tāya saddhiṃ vihāraṃ pavisamānā ekamantaṃ gantvā muṭṭhivārakeheva suraṃ pivitvā vārake chaḍḍetvā dhammasabhāyaṃ satthu purato nisīdiṃsu .

Visākhā “imāsaṃ, bhante, dhammaṃ kathethā”ti āha. Tāpi madavegena kampamānasarīrā “iccāma, gāyāmā”ti cittaṃ uppādesuṃ. Athekā mārakāyikā devatā “imāsaṃ sarīre adhimuccitvā samaṇassa gotamassa purato vippakāraṃ dassessāmī”ti cintetvā tāsaṃ sarīre adhimucci. Tāsu ekaccā satthu purato pāṇiṃ paharitvā hasituṃ, ekaccā naccituṃ ārabhiṃsu. Satthā “kiṃ idan”ti āvajjento taṃ kāraṇaṃ ñatvā “na idāni mārakāyikānaṃ otāraṃ labhituṃ dassāmi. Na hi mayā ettakaṃ kālaṃ pāramiyo pūrentena mārakāyikānaṃ otāralābhatthāya pūritā”ti tā saṃvejetuṃ bhamukalomato rasmiyo vissajjesi, tāvadeva andhakāratimisā ahosi. Tā bhītā ahesuṃ maraṇabhayatajjitā. Tena tāsaṃ kucchiyaṃ surā jīri. Satthā nisinnapallaṅke antarahito sinerumuddhani ṭhatvā uṇṇālomato rasmiṃ vissajjesi, taṅkhaṇaṃyeva candasahassuggamanaṃ viya ahosi. Atha satthā tā itthiyo āmantetvā “tumhehi mama santikaṃ āgacchamānāhi pamattāhi āgantuṃ na vaṭṭati. Tumhākañhi pamādeneva mārakāyikā devatā otāraṃ labhitvā tumhe hasādīnaṃ akaraṇaṭṭhāne hasādīni kārāpesi, idāni tumhehi rāgādīnaṃ aggīnaṃ nibbāpanatthāya ussāhaṃ kātuṃ vaṭṭatī”ti vatvā imaṃ gāthamāha –

146.

“Ko nu hāso kimānando, niccaṃ pajjalite sati;

Andhakārena onaddhā, padīpaṃ na gavesathā”ti.

Tattha ānandoti tuṭṭhi. Idaṃ vuttaṃ hoti – imasmiṃ lokasannivāse rāgādīhi ekādasahi aggīhi niccaṃ pajjalite sati ko nu tumhākaṃ hāso vā tuṭṭhi vā? Nanu esa akattabbarūpoyeva. Aṭṭhavatthukena hi avijjāndhakārena onaddhā tumhe tasseva andhakārassa vidhamanatthāya kiṃ kāraṇā ñāṇappadīpaṃ na gavesatha na karothāti.

Desanāvasāne pañcasatāpi tā itthiyo sotāpattiphale patiṭṭhahiṃsu.

Satthā tāsaṃ acalasaddhāya patiṭṭhitabhāvaṃ ñatvā sinerumatthakā otaritvā buddhāsane nisīdi. Atha naṃ visākhā āha – “bhante, surā nāmesā pāpikā. Evarūpā hi nāma imā itthiyo tumhādisassa buddhassa purato nisīditvā iriyāpathamattampi saṇṭhāpetuṃ asakkontiyo uṭṭhāya pāṇiṃ paharitvā hasanagītanaccādīni ārabhiṃsū”ti. Satthā “āma, visākhe, pāpikā eva esā surā nāma. Etañhi nissāya aneke sattā anayabyasanaṃ pattā”ti vatvā “kadā panesā, bhante, uppannā”ti vutte tassā uppattiṃ vitthārena kathetuṃ atītaṃ āharitvā kumbhajātakaṃ (jā. 1.16.33 ādayo) kathesīti.

Visākhāya sahāyikānaṃ vatthu paṭhamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.8.21 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/11. Jarāvagga 老品 (Dhp 11, 146-156)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.2 Sirimāvatthu 拍卖丝蕊玛尸首 (Dhp 11.2, 147)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

《拍卖丝蕊玛尸首经》

147.

（一四七偈颂：）

Passa cittakataṃ bimbaṃ,

“汝观粉饰身（请好好观察这外表美丽的色身），

arukāyaṃ samussitaṃ;

疮伤骨积集（实际上是一身的伤痛，一堆的骨头）；

Āturaṃ bahusaṅkappaṃ,

病患多思惟（洞察：身上的疮伤苦恼、心中的贪念不断）──

yassa natthi dhuvaṃ ṭhiti.

非坚常住者（一切皆无常、一切无法持久）！”

☸.....................................................................

（❄ 法句经故事：佛陀拍卖丝蕊玛的尸首 ～☺）

王舍城中有一位非常漂亮的妓女，名字叫做丝蕊玛。

她每天都供养食物给比丘们。

有一天，一位比丘向其他比丘提及她的美貌和供养的美味食物。

一位年轻比丘听说有这么一位美丽的女子后，虽然从来也没见过她，却暗恋上她。

第二天，这年轻比丘和其他比丘一齐到丝蕊玛家去。

这一天，她身体不适，但仍然想要亲自向比丘们致敬，就要求把她抬到比丘们面前。

这年轻的比丘终于看到她了，这时候他内心想着：

“尽管生病，她仍然那么美丽。”

因此更加迷恋她。

当天晚上丝蕊玛就去世了。

国王频婆娑罗王拜访佛陀时，向佛陀提及丝蕊玛去世一事。

佛陀建议国王先不要埋葬她，相反地保留三天。

第四天，丝蕊玛的身子不复美艳、讨人喜爱了，反而膨胀，蛆虫也从身上跑出来。

这一天，佛陀就带领着众多弟子到墓园去观看她的身子。

那位深深迷恋丝蕊玛的年轻比丘一直不知道丝蕊玛已经去世的消息，所以当他听说佛陀要带领其他比丘去见丝蕊玛时，也满心欢喜地一齐前去。

佛陀也请国王宣告，只要付一千铢，丝蕊玛就可以陪出资的人一夜，但尽管一再调降金额，最后甚至免费，也没人有意愿。

佛陀就告诉比丘们说：

“比丘们！当丝蕊玛还活着的时候，多少人愿意花千铢的钱，只希望与她共度一晚，但现在即使完全免费，也没人有兴趣，人身无法幸免于生老病死啊！”

听完佛陀的说法后，这年轻的比丘终于领悟了生命的真相。

拍卖丝蕊玛尸首经 ～老品‧第二经终

～《法句经‧老品‧Sirimāvatthu 拍卖丝蕊玛尸首经》(Dhp 26.15, 398)

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

2. Sirimāvatthu

Passacittakatanti imaṃ dhammadesanaṃ satthā veḷuvane viharanto sirimaṃ ārabbha kathesi.

Sā kira rājagahe abhirūpā gaṇikā. Ekasmiṃ pana antovasse sumanaseṭṭhiputtassa bhariyāya puṇṇakaseṭṭhissa dhītāya uttarāya nāma upāsikāya aparajjhitvā taṃ pasādetukāmā tassā gehe bhikkhusaṅghena saddhiṃ katabhattakiccaṃ satthāraṃ khamāpetvā taṃ divasaṃ dasabalassa bhattānumodanaṃ sutvā –

“Akkodhena jine kodhaṃ, asādhuṃ sādhunā jine;

Jine kadariyaṃ dānena, saccenālikavādinan”ti. (jā. 1.2.2; dha. pa. 223) –

Gāthāpariyosāne sotāpattiphalaṃ pāpuṇi. Ayamettha saṅkhepo, vitthārakathā pana kodhavagge anumodanagāthāvaṇṇanāyameva āvibhavissati. Evaṃ sotāpattiphalaṃ pattā pana sirimā dasabalaṃ nimantetvā punadivase mahādānaṃ datvā saṅghassa aṭṭhakabhattaṃ nibaddhaṃ dāpesi. Ādito paṭṭāya nibaddhaṃ aṭṭha bhikkhū gehaṃ gacchanti. “Sappiṃ gaṇhatha, khīraṃ gaṇhathā”tiādīni vatvā tesaṃ patte pūreti. Ekena laddhaṃ tiṇṇampi catunnampi pahoti. Devasikaṃ soḷasakahāpaṇaparibbayena piṇḍapāto dīyati. Athekadivasaṃ eko bhikkhu tassā gehe aṭṭhakabhattaṃ bhuñjitvā tiyojanamatthake ekaṃ vihāraṃ agamāsi. Atha naṃ sāyaṃ therupaṭṭhāne nisinnaṃ pucchiṃsu – “āvuso, kahaṃ bhikkhaṃ gahetvā āgatosī”ti. Sirimāya aṭṭhakabhattaṃ me bhuttanti. Manāpaṃ katvā deti, āvusoti. “Na sakkā tassā bhattaṃ vaṇṇetuṃ, ativiya paṇītaṃ katvā deti, ekena laddhaṃ tiṇṇampi catunnampi pahoti, tassā pana deyyadhammatopi dassanameva uttaritaraṃ. Sā hi itthī evarūpā ca evarūpā cā”ti tassā guṇe vaṇṇesi.

Atheko bhikkhu tassā guṇakathaṃ sutvā adassaneneva sinehaṃ uppādetvā “mayā gantvā taṃ daṭṭhuṃ vaṭṭatī”ti attano vassaggaṃ kathetvā taṃ bhikkhuṃ ṭhitikaṃ pucchitvā “sve, āvuso, tasmiṃ gehe tvaṃ saṅghatthero hutvā aṭṭhakabhattaṃ labhissasī”ti sutvā taṅkhaṇaññeva pattacīvaraṃ ādāya pakkantopi pātova aruṇe uggate salākaggaṃ pavisitvā ṭhito saṅghatthero hutvā tassā gehe aṭṭhakabhattaṃ labhi. Yo pana bhikkhu hiyyo bhuñjitvā pakkāmi, tassa gatavelāyameva assā sarīre rogo uppajji. Tasmā sā ābharaṇāni omuñcitvā nipajji. Athassā dāsiyo aṭṭhakabhattaṃ labhitvā āgate bhikkhū disvā ārocesuṃ. Sā sahatthā patte gahetvā nisīdāpetuṃ vā parivisituṃ vā asakkontī dāsiyo āṇāpesi – “ammā patte gahetvā, ayye, nisīdāpetvā yāguṃ pāyetvā khajjakaṃ datvā bhattavelāya patte pūretvā dethā”ti. Tā “sādhu, ayye”ti bhikkhū pavesetvā yāguṃ pāyetvā khajjakaṃ datvā bhattavelāya bhattassa patte pūretvā tassā ārocayiṃsu. Sā “maṃ pariggahetvā netha, ayye, vandissāmī”ti vatvā tāhi pariggahetvā bhikkhūnaṃ santikaṃ nītā vedhamānena sarīrena bhikkhū vandi. So bhikkhu taṃ oloketvā cintesi – “gilānāya tāva evarūpā ayaṃ etissā rūpasobhā, arogakāle pana sabbābharaṇapaṭimaṇḍitāya imissā kīdisī rūpasampattī”ti. Athassa anekavassakoṭisannicito kileso samudācari, so aññāṇī hutvā bhattaṃ bhuñjituṃ asakkonto pattamādāya vihāraṃ gantvā pattaṃ pidhāya ekamante ṭhapetvā cīvaraṃ pattharitvā nipajji.

Atha naṃ eko sahāyako bhikkhu yācantopi bhojetuṃ nāsakkhi. So chinnabhatto ahosi. Taṃ divasameva sāyanhasamaye sirimā kālamakāsi. Rājā satthu sāsanaṃ pesesi – “bhante, jīvakassa kaniṭṭhabhaginī, sirimā, kālamakāsī”ti. Satthā taṃ sutvā rañño sāsanaṃ pahiṇi “sirimāya jhāpanakiccaṃ natthi, āmakasusāne taṃ yathā kākasunakhādayo na khādanti, tathā nipajjāpetvā rakkhāpethā”ti. Rājāpi tathā akāsi. Paṭipāṭiyā tayo divasā atikkantā, catutthe divase sarīraṃ uddhumāyi, navahi vaṇamukhehi puḷavā pagghariṃsu , sakalasarīraṃ bhinnaṃ sālibhattacāṭi viya ahosi. Rājā nagare bheriṃ carāpesi – “ṭhapetvā geharakkhake dārake sirimāya dassanatthaṃ anāgacchantānaṃ aṭṭha kahāpaṇāni daṇḍo”ti. Satthu santi kañca pesesi – “buddhappamukho kira bhikkhusaṅgho sirimāya dassanatthaṃ āgacchatū”ti. Satthā bhikkhūnaṃ ārocesi – “sirimāya dassanatthaṃ gamissāmā”ti. Sopi daharabhikkhu cattāro divase kassaci vacanaṃ aggahetvā chinnabhattova nipajji. Patte bhattaṃ pūtikaṃ jātaṃ, patte malaṃ uṭṭhahi. Atha naṃ so sahāyako bhikkhu upasaṅkamitvā, “āvuso, satthā sirimāya dassanatthaṃ gacchati”ti āha. So tathā chātajjhattopi “sirimā”ti vuttapadeyeva sahasā uṭṭhahitvā “kiṃ bhaṇasī”ti āha. “Satthā sirimaṃ daṭṭhuṃ gacchati, tvampi gamissasī”ti vutte, “āma, gamissāmī”ti bhattaṃ chaḍḍetvā pattaṃ dhovitvā thavikāya pakkhipitvā bhikkhusaṅghena saddhiṃ agamāsi. Satthā bhikkhusaṅghaparivuto ekapasse aṭṭhāsi, bhikkhunisaṅghopi rājaparisāpi upāsakaparisāpi upāsikāparisāpi ekekapasse aṭṭhaṃsu .

Satthā rājānaṃ pucchi – “kā esā, mahārājo”ti. Bhante, jīvakassa bhaginī, sirimā, nāmāti. Sirimā, esāti. Āma, bhanteti. Tena hi nagare bheriṃ carāpehi “sahassaṃ datvā sirimaṃ gaṇhantū”ti. Rājā tathā kāresi. Ekopi ‘han’ti vā ‘hun’ti vā vadanto nāma nāhosi. Rājā satthu ārocesi – “na gaṇhanti, bhante”ti. Tena hi, mahārāja, agghaṃ ohārehīti. Rājā “pañcasatāni datvā gaṇhantū”ti bheriṃ carāpetvā kañci gaṇhanakaṃ adisvā “aḍḍhateyyāni satāni, dve satāni, sataṃ, paṇṇāsaṃ, pañcavīsati kahāpaṇe, dasa kahāpaṇe, pañca kahāpaṇe, ekaṃ kahāpaṇaṃ aḍḍhaṃ, pādaṃ, māsakaṃ, kākaṇikaṃ datvā sirimaṃ gaṇhantū”ti bheriṃ carāpesi. Koci taṃ na icchi. “Mudhāpi gaṇhantū”ti bheriṃ carāpesi. ‘Han’ti vā ‘hun’ti vā vadanto nāma nāhosi. Rājā “mudhāpi, bhante, gaṇhanto nāma natthī”ti āha. Satthā “passatha, bhikkhave, mahājanassa piyaṃ mātugāmaṃ, imasmiṃyeva nagare sahassaṃ datvā pubbe ekadivasaṃ labhiṃsu, idāni mudhā gaṇhantopi natthi, evarūpaṃ nāma rūpaṃ khayavayappattaṃ, passatha, bhikkhave, āturaṃ attabhāvan”ti vatvā imaṃ gāthamāha –

147.

“Passa cittakataṃ bimbaṃ, arukāyaṃ samussitaṃ;

Āturaṃ bahusaṅkappaṃ, yassa natthi dhuvaṃ ṭhitī”ti.

Tattha cittakatanti katacittaṃ, vatthābharaṇamālālattakādīhi vicittanti attho. Bimbanti dīghādiyuttaṭṭhānesu dīghādīhi aṅgapaccaṅgehi saṇṭhitaṃ attabhāvaṃ. Arukāyanti navannaṃ vaṇamukhānaṃ vasena arubhūtaṃ kāyaṃ. Samussitanti tīhi aṭṭhisatehi samussitaṃ. Āturanti sabbakālaṃ iriyāpathādīhi pariharitabbatāya niccagilānaṃ. Bahusaṅkappanti mahājanena bahudhā saṅkappitaṃ. Yassa natthi dhuvaṃ ṭhitīti yassa dhuvabhāvo vā ṭhitibhāvo vā natthi, ekantena bhedanavikiraṇaviddhaṃsanadhammamevetaṃ, imaṃ passathāti attho.

Desanāvasāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi, sopi bhikkhu sotāpattiphale patiṭṭhahiṃsūti.

Sirimāvatthu dutiyaṃ.

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☸*********************************************************************

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/11. Jarāvagga 老品 (Dhp 11, 146-156)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.3 Uttarātherīvatthu 佛陀安慰老比丘尼 (Dhp 11.3, 148)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

148.

Parijiṇṇamidaṃ rūpaṃ, roganīḷaṃ [roganiḍḍhaṃ (sī. pī.), roganiddhaṃ (syā.)] pabhaṅguraṃ;

Bhijjati pūtisandeho, maraṇantañhi jīvitaṃ.

☸---------------------------------------------------------------------

一四八 这个衰老的形骸，是病巢，容易坏；这腐烂的身体终将毁坏，生命只到死亡为止。

☸.....................................................................

佛陀安慰年老的比丘尼

色身实在就是疾病的渊薮，容易损坏，终究会衰老不堪，

这腐朽的色身终必毁灭，有生就有死。(偈颂 148)

优塔萝比丘尼高龄一百二十岁。有一天，在化缘回来的路上遇见一位比丘，她就请这位比丘接受她的供养。比丘同意后，她于是把化缘得来的所有食物都给了他，一点也没留给自己。接连三天，她都如此做。

第四天，她正在化缘时，在狭窄的路上遇见佛陀，她恭敬地向佛陀问候，然后退后，却不小心踩到袈裟而跌倒了。

佛陀赶紧上前去安慰她：“你一定要了解，你的身子日渐衰老孱弱，随时都可能碎散掉。”

优塔萝比丘尼专心思考佛陀的教诲，终于证得初果。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

3. Uttarātherīvatthu

Parijiṇṇamidanti imaṃ dhammadesanaṃ satthā jetavane viharanto uttarātheriṃ nāma bhikkhuniṃ ārabbha kathesi.

Therī kira vīsavassasatikā jātiyā piṇḍāya caritvā laddhapiṇḍapātā antaravīthiyaṃ ekaṃ bhikkhuṃ disvā piṇḍapātena āpucchitvā tassa apaṭikkhipitvā gaṇhantassa sabbaṃ datvā nirāhārā ahosi. Evaṃ dutiyepi tatiyepi divase tasseva bhikkhuno tasmiṃyeva ṭhāne bhattaṃ datvā nirāhārā ahosi, catutthe divase pana piṇḍāya carantī ekasmiṃ sambādhaṭṭhāne satthāraṃ disvā paṭikkamantī olambantaṃ attano cīvarakaṇṇaṃ akkamitvā saṇṭhātuṃ asakkontī parivattitvā pati. Satthā tassā santikaṃ gantvā, “bhagini, parijiṇṇo te attabhāvo na cirasseva bhijjissatī”ti vatvā imaṃ gāthamāha –

148.

“Parijiṇṇamidaṃ rūpaṃ, roganīḷaṃ pabhaṅguraṃ;

Bhijjati pūtisandeho, maraṇantañhi jīvitan”ti.

Tassattho – bhagini idaṃ tava sarīrasaṅkhātaṃ rūpaṃ mahallakabhāvena parijiṇṇaṃ, tañca kho sabbarogānaṃ nivāsaṭṭhānaṭṭhena roganīḷaṃ, yathā kho pana taruṇopi siṅgālo “jarasiṅgālo”ti vuccati, taruṇāpi gaḷocīlatā “pūtilatā”ti vuccati, evaṃ tadahujātaṃ suvaṇṇavaṇṇampi samānaṃ niccaṃ paggharaṇaṭṭhena pūtitāya pabhaṅguraṃ, so esa pūtiko samāno tava deho bhijjati, na cirasseva bhijjissatīti veditabbo. Kiṃ kāraṇā? Maraṇantañhi jīvitaṃ yasmā sabbasattānaṃ jīvitaṃ maraṇapariyosānamevāti vuttaṃ hoti.

Desanāvasāne sā therī sotāpattiphale pattā, mahājanassāpi sātthikā dhammadesanā ahosīti.

Uttarātherīvatthu tatiyaṃ.

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☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.8.31 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/11. Jarāvagga 老品 (Dhp 11, 146-156)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.4 Sambahulaadhimānikabhikkhuvatthu 增上慢比丘去墓园 (Dhp 11.4, 149)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

《增上慢比丘去墓园经》

《长部经典‧大品‧第二十二经‧大念住经》说示（墓园九相）：

☆ 墓园里有九种相 ➾

➊ 初死膨胀、青瘀脓烂相 ☞ 新死想；

➋ 食残虫聚相 ☞ 啖（dàn）食想；

➌ 筋尸断坏、血肉臭相 ☞ 肪胀想；

➍ 无肉血涂、筋骨臭相 ☞ 血涂想；

➎ 无血肉、连骨相 ☞ 白骨连想；

➏ 骨节支解、散乱相 ☞ 骨散想；

➐ 白骨相 ☞ 青瘀想；

➑ 年久坏碎、枯朽相 ☞ 蓬乱想；

➒ 骸骨腐蚀、成灰相 ☞ 古坟想等。

149.

（一四九偈：）

Yānimāni apatthāni [yānimāni apatthāni (sī. syā. pī.), yānimāni’paviddhāni (?)],

“这些被丢弃的（骨头），

alābūneva [alāpūneva (sī. syā. pī.)] sārade;

犹如秋天的葫芦瓜（就像秋天的葫芦瓜）；

Kāpotakāni aṭṭhīni,

骸骨呈鸽子色（鸽子色的人骨），

tāni disvāna kā rati.

看见它们有何乐趣？（所以，何必贪恋这个色身呢？）？”

☸.....................................................................

（❄ 法句经故事：过度自信的比丘 ～☺）

一群比丘到林子里去禅修，不久之后就进入禅定。

这时候，他们认为已经脱离一切感官欲望，而证得阿罗汉果了！

就想回去向佛陀报告。

但事实上，他们高估自己了。

当他们抵达精舍的外门时，佛陀告诉阿难：

“这些比丘这时候来看我，得不到多大的法益，叫他们先去墓园，再回来吧。”

阿难向他们转告佛陀的话；

他们认为佛陀一切智具足，一定有充分的理由要他们如此做。

就出发去墓园。

在墓园里，他们看见腐烂的尸首时，还能心平气和地看待这些尸首；

但当他们看见刚死的尸首时，他们恐怖地发现：

心中仍然有蠢蠢欲动的欲念。

这时候，佛陀从精舍看见他们的举动，就放光，告诫他们：

“比丘们！观看尸首时，内心却升起欲望对吗？”

这些比丘察觉到一切感官欲望变化多端、

难以调伏的性质后，彻底明白了佛法。

增上慢比丘去墓园经 ～老品‧第四经终

～《法句经‧老品‧Sambahulaadhimānikabhikkhuvatthu 增上慢比丘去墓园经》(Dhp 11.4, 149)

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

4. Sambahulaadhimānikabhikkhuvatthu

Yānimānīti imaṃ dhammadesanaṃ satthā jetavane viharanto sambahule adhimānike bhikkhū ārabbha kathesi.

Pañcasatā kira bhikkhū satthu santike kammaṭṭhānaṃ gahetvā araññaṃ pavisitvā ghaṭentā vāyamantā jhānaṃ nibbattetvā “kilesānaṃ asamudācārena pabbajitakiccaṃ no nipphannaṃ, attanā paṭiladdhaguṇaṃ satthu ārocessāmā”ti āgamiṃsu. Satthā tesaṃ bahidvārakoṭṭhakaṃ pattakāleyeva ānandattheraṃ āha – “ānanda, etesaṃ bhikkhūnaṃ pavisitvā mayā diṭṭhena kammaṃ natthi, āmakasusānaṃ gantvā tato āgantvā maṃ passantū”ti. Thero gantvā tesaṃ tamatthaṃ ārocesi. Te “kiṃ amhākaṃ āmakasusānenā”ti avatvāva “dīghadassinā buddhena kāraṇaṃ diṭṭhaṃ bhavissatī”ti āmakasusānaṃ gantvā tattha kuṇapāni passantā ekāhadvīhapatitesu kuṇapesu āghātaṃ paṭilabhitvā taṃ khaṇaṃ patitesu allasarīresu rāgaṃ uppādayiṃsu, tasmiṃ khaṇe attano sakilesabhāvaṃ jāniṃsu. Satthā gandhakuṭiyaṃ nisinnova obhāsaṃ pharitvā tesaṃ bhikkhūnaṃ sammukhe kathento viya “nappatirūpaṃ nu kho, bhikkhave, tumhākaṃ evarūpaṃ aṭṭhisaṅghātaṃ disvā rāgaratiṃ uppādetun”ti vatvā imaṃ gāthamāha –

149.

“Yānimāni apatthāni, alābūneva sārade;

Kāpotakāni aṭṭhīni, tāni disvāna kā ratī”ti.

Tattha apatthānīti chaḍḍitāni. Sāradeti saradakāle vātātapapahatāni tattha tattha vippakiṇṇaalābūni viya. Kāpotakānīti kapotakavaṇṇāni. Tāni disvānāti tāni evarūpāni aṭṭhīni disvā tumhākaṃ kā rati, nanu appamattakampi kāmaratiṃ kātuṃ na vaṭṭatiyevāti attho.

Desanāvasāne te bhikkhū yathāṭhitāva arahattaṃ patvā bhagavantaṃ abhitthavamānā āgantvā vandiṃsūti.

Sambahulaadhimānikabhikkhuvatthu catutthaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/11. Jarāvagga 老品 (Dhp 11, 146-156)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.5 Janapadakalyāṇīrūpanandātherīvatthu 观美色证阿罗汉果 (Dhp 11.5, 150)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

150.

Aṭṭhīnaṃ nagaraṃ kataṃ, maṃsalohitalepanaṃ;

Yattha jarā ca maccu ca, māno makkho ca ohito.

☸---------------------------------------------------------------------

一五〇 此城由骨搭建，涂抹血与肉，里面藏着衰老与死亡，还有骄慢与虚伪。

☸.....................................................................

观美色无常而证阿罗汉果

此城（色身）由骨头搭建而成，涂上血与肉，

其中充满老死、骄慢与虚伪。（偈 150）

嘉娜帕达卡娅妮公主是佛陀姨母的女儿。她长得很美丽，别人都称呼她美人儿。她与佛陀的堂弟难陀订有婚约。有一天，她内心如此想着：“我的兄长，虽然可以成为圣王，却放弃世间而出家，成为圣者，他就是佛陀。他的儿子罗侯罗和我的未婚夫难陀都出家为比丘。我母亲是比丘尼。现在只剩我孤单一个人！”这番思量之后，她就自行出家为比丘尼。但她是因为执着于家庭而出家，而不是出于对佛法的信仰而出家。

她听说，佛陀经常说色身无常。她于是认为，佛陀如果看见她，一定会轻视她的美貌，所以，就不去见佛陀。但从精舍回来的其他比丘尼不停地赞誉佛陀，有一天她终于决定与他们一齐去佛陀的精舍。

佛陀看见她来时，心中如此想着：“刺可以用刺加以拔掉，嘉娜帕达卡娅妮非常执着于她的色身，对她的美貌非常骄傲。我必须经由美貌这件事去破除她的骄傲和执着。”

佛陀于是运用神通，示现一位年仅十六岁，却极美丽的女人坐在他身旁。只有嘉娜帕达卡娅妮才看得见这女子。当她看见这女子时，发现若与之相比，自己就像只又老又丑的乌鸦坐在美丽的白天鹅旁边。她非常喜欢这女子，但再次注视时，却讶异地发现该女子变成二十岁的女子。然后，每当她注视时，该女子一次又一次地变老，先变为成熟的女子，再是中年妇女，高龄女性，然后是老迈不堪的老太婆。而且，新的形象产生后，旧的形象就消失了。这时候她才认清人身不停地变化和衰老。有了这一层的领悟之后，她对自身的执着也云消雾散了。这时候，该女子进一步的老化，已经无法支撑身体，整个人瘫痪在地上了。最后死掉，全身浮肿，流脓，蛆虫更从身子跑出来。

看完整过过程后，嘉娜帕达卡娅妮心中想着：“这女子就在我眼前衰老、死亡，同理，我的肉身也会衰老变化、生病而后死亡。”经过这番省思之后，她深刻了解人身的真相。后来，她更进一步信受奉行佛陀的教诲，而证得阿罗汉果。

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【Dhammapada-aṭṭhakathā 法句经义注】

5. Janapadakalyāṇī rūpanandātherīvatthu

Aṭṭhīnaṃnagaraṃ katanti imaṃ dhammadesanaṃ satthā jetavane viharanto janapadakalyāṇiṃ rūpanandātheriṃ ārabbha kathesi.

Sā kira ekadivasaṃ cintesi – “mayhaṃ jeṭṭhabhātiko rajjasiriṃ pahāya pabbajitvā loke aggapuggalo buddho jāto, puttopissa rāhulakumāro pabbajito, bhattāpi me pabbajito, mātāpi me pabbajitā, ahampi ettake ñātijane pabbajite gehe kiṃ karissāmi, pabbajissāmā”ti. Sā bhikkhunupassayaṃ gantvā pabbaji ñātisineheneva, no saddhāya, abhirūpatāya pana rūpanandāti paññāyi. “Satthā kira ‘rūpaṃ aniccaṃ dukkhaṃ anattā, vedanā… saññā… saṅkhārā… viññāṇaṃ aniccaṃ dukkhaṃ anattā’ti vadetī”ti sutvā sā evaṃ dassanīye pāsādike mamapi rūpe dosaṃ katheyyāti satthu sammukhībhāvaṃ na gacchati. Sāvatthivāsino pātova dānaṃ datvā samādinnuposathā suddhuttarāsaṅgā gandhamālādihatthā sāyanhasamaye jetavane sannipatitvā dhammaṃ suṇanti. Bhikkhunisaṅghopi satthu dhammadesanāya uppannacchando vihāraṃ gantvā dhammaṃ suṇāti. Dhammaṃ sutvā nagaraṃ pavisanto satthu guṇakathaṃ kathentova pavisati.

Catuppamāṇike hi lokasannivāse appakāva te sattā, yesaṃ tathāgataṃ passantānaṃ pasādo na uppajjati. Rūpappamāṇikāpi hi tathāgatassa lakkhaṇānubyañjanapaṭimaṇḍitaṃ suvaṇṇavaṇṇaṃ sarīraṃ disvā pasīdanti, ghosappamāṇikāpi anekāni jātisatāni nissāya pavattaṃ satthu guṇaghosañceva aṭṭhaṅgasamannāgataṃ dhammadesanāghosañca sutvā pasīdanti, lūkhappamāṇikāpissa cīvarādilūkhataṃ paṭicca pasīdanti, dhammappamāṇikāpi “evarūpaṃ dasabalassa sīlaṃ, evarūpo samādhi, evarūpā paññā, bhagavā sīlādīhi guṇehi asamo appaṭipuggalo”ti pasīdanti. Tesaṃ tathāgatassa guṇaṃ kathentānaṃ mukhaṃ nappahoti. Rūpanandā bhikkhunīnañceva upāsikānañca santikā tathāgatassa guṇakathaṃ sutvā cintesi – “ativiya me bhātikassa vaṇṇaṃ kathentiyeva. Ekadivasampi me rūpe dosaṃ kathento kittakaṃ kathessati. Yaṃnūnāhaṃ bhikkhunīhi saddhiṃ gantvā attānaṃ adassetvāva tathāgataṃ passitvā dhammamassa suṇitvā āgaccheyyan”ti. Sā “ahampi ajja dhammassavanaṃ gamissāmī”ti bhikkhunīnaṃ ārocesi.

Bhikkhuniyo “cirassaṃ vata rūpanandāya satthu upaṭṭhānaṃ gantukāmatā uppannā, ajja satthā imaṃ nissāya vicitradhammadesanaṃ nānānayaṃ desessatī”ti tuṭṭhamānasā taṃ ādāya nikkhamiṃsu. Sā nikkhantakālato paṭṭhāya “ahaṃ attānaṃ neva dassessāmī”ti cintesi. Satthā “ajja rūpanandā mayhaṃ upaṭṭhānaṃ āgamissati, kīdisī nu kho tassā dhammadesanā sappāyā”ti cintetvā “rūpagarukā esā attabhāve balavasinehā, kaṇṭakena kaṇṭakuddharaṇaṃ viya rūpenevassā rūpamadanimmadanaṃ sappāyan”ti sanniṭṭhānaṃ katvā tassā vihāraṃ pavisanasamaye ekaṃ pana abhirūpaṃ itthiṃ soḷasavassuddesikaṃ rattavatthanivatthaṃ sabbābharaṇapaṭimaṇḍitaṃ bījaniṃ gahetvā attano santike ṭhatvā bījayamānaṃ iddhibalena abhinimmini. Taṃ kho pana itthiṃ satthā ceva passati rūpanandā ca. Sā bhikkhunīhi saddhiṃ vihāraṃ pavisitvā bhikkhunīnaṃ piṭṭhipasse ṭhatvā pañcapatiṭṭhitena satthāraṃ vanditvā bhikkhunīnaṃ antare nisinnā pādantato paṭṭhāya satthāraṃ olokentī lakkhaṇavicittaṃ anubyañjanasamujjalaṃ byāmappabhāparikkhittaṃ satthu sarīraṃ disvā puṇṇacandasassirikaṃ mukhaṃ olokentī samīpe ṭhitaṃ itthirūpaṃ addasa . Sā taṃ oloketvā attabhāvaṃ olokentī suvaṇṇarājahaṃsiyā purato kākīsadisaṃ attānaṃ avamaññi. Iddhimayarūpaṃ diṭṭhakālato paṭṭhāyeva hi tassā akkhīni bhamiṃsu. Sā “aho imissā kesā sobhanā, aho nalāṭaṃ sobhanan”ti sabbesaṃ sārīrappadesānaṃ rūpasiriyā samākaḍḍhitacittā tasmiṃ rūpe balavasinehā ahosi.

Satthā tassā tattha abhiratiṃ ñatvā dhammaṃ desentova taṃ rūpaṃ soḷasavassuddesikabhāvaṃ atikkamitvā vīsativassuddesikaṃ katvā dassesi. Rūpanandā oloketvā “na vatidaṃ rūpaṃ purimasadisan”ti thokaṃ virattacittā ahosi. Satthā anukkameneva tassā itthiyā sakiṃ vijātavaṇṇaṃ majjhimitthivaṇṇaṃ jarājiṇṇamahallikitthivaṇṇañca dassesi. Sāpi anupubbeneva “idampi antarahitaṃ, idampi antarahitan”ti jarājiṇṇakāle taṃ virajjamānā khaṇḍadantiṃ palitasiraṃ obhaggaṃ gopānasivaṅkaṃ daṇḍaparāyaṇaṃ pavedhamānaṃ disvā ativiya virajji. Atha satthā taṃ byādhinā abhibhūtaṃ katvā dassesi. Sā taṅkhaṇaññeva daṇḍañca tālavaṇṭañca chaḍḍetvā mahāviravaṃ viravamānā bhūmiyaṃ patitvā sake muttakarīse nimuggā aparāparaṃ parivatti. Rūpanandā tampi disvā ativiya virajji. Satthāpi tassā itthiyā maraṇaṃ dassesi. Sā taṅkhaṇaṃyeva uddhumātakabhāvaṃ āpajji, navahi vaṇamukhehi pubbavaṭṭiyo ceva puḷavā ca pagghariṃsu, kākādayo sannipatitvā vilumpiṃsu. Rūpanandāpi taṃ oloketvā “ayaṃ itthī imasmiṃyeva ṭhāne jaraṃ pattā, byādhiṃ pattā, maraṇaṃ pattā, imassāpi me attabhāvassa evameva jarābyādhimaraṇāni āgamissantī”ti attabhāvaṃ aniccato passi. Aniccato diṭṭhattā eva pana dukkhato anattato diṭṭhoyeva hoti. Athassā tayo bhavā ādittā gehā viya gīvāya baddhakuṇapaṃ viya ca upaṭṭhahiṃsu, kammaṭṭhānābhimukhaṃ cittaṃ pakkhandi. Satthā tāya aniccato diṭṭhabhāvaṃ ñatvā “sakkhissati nu kho sayameva attano patiṭṭhaṃ kātun”ti olokento “na sakkhissati, bahiddhā paccayaṃ laddhuṃ vaṭṭatī”ti cintetvā tassā sappāyavasena dhammaṃ desento āha –

“Āturaṃ asuciṃ pūtiṃ, passa nande samussayaṃ;

Uggharantaṃ paggharantaṃ, bālānaṃ abhipatthitaṃ.

“Yathā idaṃ tathā etaṃ, yathā etaṃ tathā idaṃ;

Dhātuto suññato passa, mā lokaṃ punarāgami;

Bhave chandaṃ virājetvā, upasanto carissatī”ti. –

Itthaṃ sudaṃ bhagavā nandaṃ bhikkhuniṃ ārabbha imā gāthāyo abhāsitthāti. Nandā desanānusārena ñāṇaṃ pesetvā sotāpattiphalaṃ pāpuṇi. Athassā upari tiṇṇaṃ maggaphalānaṃ vipassanāparivāsatthāya suññatākammaṭṭhānaṃ kathetuṃ, “nande, mā ‘imasmiṃ sarīre sāro atthī’ti saññaṃ kari. Appamattakopi hi ettha sāro natthi, tīṇi aṭṭhisatāni ussāpetvā kataṃ aṭṭhinagarametan”ti vatvā imaṃ gāthamāha –

150.

“Aṭṭhīnaṃ nagaraṃ kataṃ, maṃsalohitalepanaṃ;

Yattha jarā ca maccu ca, māno makkho ca ohito”ti.

Tassattho – yatheva hi pubbaṇṇāparaṇṇādīnaṃ odahanatthāya kaṭṭhāni ussāpetvā vallīhi bandhitvā mattikāya vilimpetvā nagarasaṅkhātaṃ bahiddhā gehaṃ karonti, evamidaṃ ajjhattikampi tīṇi aṭṭhisatāni ussāpetvā nhāruvinaddhaṃ maṃsalohitalepanaṃ tacapaṭicchannaṃ jīraṇalakkhaṇāya jarāya maraṇalakkhaṇassa maccuno ārohasampadādīni paṭicca maññanalakkhaṇassa mānassa sukatakāraṇavināsanalakkhaṇassa makkhassa ca odahanatthāya nagaraṃ kataṃ. Evarūpo eva hi ettha kāyikacetasiko ābādho ohito, ito uddhaṃ kiñci gayhūpagaṃ natthīti.

Desanāvasāne sā therī arahattaṃ pāpuṇi, mahājanassāpi sātthikā dhammadesanā ahosīti.

Janapadakalyāṇī rūpanandātherīvatthu pañcamaṃ.

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/11. Jarāvagga 老品 (Dhp 11, 146-156)”

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【经名】 11.6 Mallikādevīvatthu 末利皇后往生 (Dhp 11.6, 151)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

151.

Jīranti ve rājarathā sucittā, atho sarīrampi jaraṃ upeti;

Satañca dhammo na jaraṃ upeti, santo have sabbhi pavedayanti.

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一五一 精美装饰的王车也必然朽坏，身体走向衰老也终究如此，唯有善人的正法不会衰老，善人与善人相互传递此法。

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念念不忘小过的末利皇后

即使王室华丽的车也会腐朽，身体也难免衰老，

但圣者（诸佛）之间，流传着不会衰老的九种殊胜法（四向、四果和涅槃）。 (偈 151)

末利皇后有一天进入浴室沐浴的时候，她的爱犬也一齐进入浴室，当这只爱犬看见皇后弓着身子洗脚时，这只狗就与皇后有不正常的身体接触，而皇后有没有加以禁止。这时候，波斯匿王透过卧室的窗子看见这诡异的情景。等皇后进卧室时，他生气地对她说：“你这个邪恶的女人，看你与那只狗在浴室做了些什么事？我亲眼看见了，不要否认！”皇后回答说，她只是洗脸、手、脚而已，没做什么错事。接着，她又说道：“但是那间浴室相当怪异，如果有人进入其中，从这窗子看过去，却会变成两个人。如果不相信的话，国王！请你进去一下，让我从这窗子看看。”

（诸佛）

国王就进入该浴室。当他出来时，皇后问他为何在里面和母羊乱来。国王加以否认，但皇后坚持她亲眼目睹。国王因此感到困惑，但由于智慧不足，就接受她的解释，认为该浴室确实怪异。

从那时候起，皇后一直后悔欺骗国王，指责他与母羊乱来。因此，即使快要去世的时候，她的内心仍然受到那次意外的干扰，而无法回想自己长久以来所做的善业，只惦记着自己曾经不公正地对待丈夫。由于临终时不愉快的最后一念，所以去世后，往生到了恶道。葬礼后，国王本来想请教佛陀，皇后往生何处。但佛陀希望止息他的忧虑，同时，因为他对佛法的了解尚浅，佛陀不希望他因此对佛法失去信心，所以佛陀就分散他的心念，结果波斯匿王果真忘了问佛陀。一连七天，国王都来向佛陀问讯，但都不曾提及皇后往生何处的问题。

七天后，（已从）恶道往生的皇后往生到了兜率天。也就在这一天，佛陀到国王的宫室去化缘。 国王终于问佛陀：“皇后往生何处？”当他知道皇后已经往生兜率天时，非常高兴，就说道：“对啊！除此以外，她能往生何方呢？她总是惦念着要做善业。世尊！现在她已经往生了。身为您的弟子，我不知道如何自处。”

佛陀就告诉他：“看看你父亲及祖父遗留下来的车子，它们都破旧不堪了，你的身体也一样，会老、会死，只有佛法不会变化、败坏。”

人在死亡的关键时刻，濒临死亡的人会看见业、业相和趣向，这些会决定下一生的去处。

(1) 业：代表（人）一生的某些善恶业或临终前的善恶业。

(2) 业相：代表在人一生重要的活动时，具有主宰力量的精神形像，可能是任何影像，声音，嗅觉，味道，触和意念。以屠夫而言，这种业相可能是屠刀或垂死的动物形像，而对医生而言，可能是病人的形像，至于对信徒而言，可能是所崇拜的对象。

(3) 趣向：代表来世出生地方的形像。这种趣向经常向临死的人显现，并且展现来世究竟是喜悦或悲惨。如果是悲惨的话，有时候也可以经由影响临终者的念头而加以改善。这种趣向可能是火、森林、山区、母亲的子宫或天界的华屋等等。

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【Dhammapada-aṭṭhakathā 法句经义注】

6. Mallikādevīvatthu

Jīrantiveti imaṃ dhammadesanaṃ satthā jetavane viharanto mallikaṃ deviṃ ārabbha kathesi.

Sā kira ekadivasaṃ nhānakoṭṭhakaṃ paviṭṭhā mukhaṃ dhovitvā onatasarīrā jaṅghaṃ dhovituṃ ārabhi. Tāya ca saddhiṃyeva paviṭṭho eko vallabhasunakho atthi. So taṃ tathā onataṃ disvā asaddhammasanthavaṃ kātuṃ ārabhi. Sā phassaṃ sādiyantī aṭṭhāsi. Rājāpi uparipāsāde vātapānena olokento taṃ disvā tato āgatakāle “nassa, vasali, kasmā evarūpamakāsī”ti āha. Kiṃ mayā kataṃ, devāti. Sunakhena saddhiṃ santhavoti. Natthetaṃ, devāti. Mayā sāmaṃ diṭṭhaṃ, nāhaṃ tava saddahissāmi, nassa, vasalīti. “Mahārāja, yo koci imaṃ koṭṭhakaṃ paviṭṭho iminā vātapānena olokentassa ekova dvidhā paññāyatī”ti abhūtaṃ kathesi. Deva, sace me saddahasi, etaṃ koṭṭhakaṃ pavisa, ahaṃ taṃ iminā vātapānena olokessāmīti. Rājā mūḷhadhātuko tassā vacanaṃ saddahitvā koṭṭhakaṃ pāvisi. Sāpi kho devī vātapāne ṭhatvā olokentī “andhabāla, mahārāja, kiṃ nāmetaṃ, ajikāya saddhiṃ santhavaṃ karosī”ti āha. “Nāhaṃ, bhadde, evarūpaṃ karomī”ti ca vuttepi “mayā sāmaṃ diṭṭhaṃ, nāhaṃ tava saddahissāmī”ti āha.

Taṃ sutvā rājā “addhā imaṃ koṭṭhakaṃ paviṭṭho ekova dvidhā paññāyatī”ti saddahi. Mallikā cintesi – “ayaṃ rājā andhabālatāya mayā vañcito, pāpaṃ me kataṃ, ayañca me abhūtena abbhācikkhito, idaṃ me kammaṃ satthāpi jānissati, dve aggasāvakāpi asīti mahāsāvakāpi jānissanti, aho vata me bhāriyaṃ kammaṃ katan”ti. Ayaṃ kira rañño asadisadāne sahāyikā ahosi. Tattha ca ekadivasaṃ katapariccāgo dhanassa cuddasakoṭiagghanako ahosi. Tathāgatassa setacchattaṃ nisīdanapallaṅko ādhārako pādapīṭhanti imāni pana cattāri anagghāneva ahesuṃ. Sā maraṇakāle evarūpaṃ mahāpariccāgaṃ nānussaritvā tadeva pāpakammaṃ anussarantī kālaṃ katvā avīcimhi nibbatti. Rañño pana sā ativiya piyā ahosi. So balavasokābhibhūto tassā sarīrakiccaṃ kāretvā “nibbattaṭṭhānamassā pucchissāmī”ti satthu santikaṃ agamāsi. Satthā yathā so āgatakāraṇaṃ na sarati, tathā akāsi. So satthu santike sāraṇīyadhammakathaṃ sutvā gehaṃ paviṭṭhakāle saritvā “ahaṃ bhaṇe mallikāya nibbattaṭṭhānaṃ pucchissāmīti satthu santikaṃ gantvā pamuṭṭho, sve puna pucchissāmī”ti punadivasepi agamāsi. Satthāpi paṭipāṭiyā satta divasāni yathā so na sarati , tathā akāsi. Sāpi sattāhameva niraye paccitvā aṭṭhame divase tato cutā tusitabhavane nibbatti. Kasmā panassa satthā asaraṇabhāvaṃ akāsīti? Sā kira tassa ativiya piyā ahosi manāpā, tasmā tassā niraye nibbattabhāvaṃ sutvā “sace evarūpā saddhāsampannā niraye nibbattā, dānaṃ datvā kiṃ karissāmī”ti micchādiṭṭhiṃ gahetvā pañcannaṃ bhikkhusatānaṃ gehe pavattaṃ niccabhattaṃ harāpetvā niraye nibbatteyya, tenassa satthā sattāhaṃ asaraṇabhāvaṃ katvā aṭṭhame divase piṇḍāya caranto sayameva rājakuladvāraṃ agamāsi.

Rājā “satthā āgato”ti sutvā nikkhamitvā pattaṃ ādāya pāsādaṃ abhiruhituṃ ārabhi. Satthā pana rathasālāya nisīdituṃ ākāraṃ dassesi. Rājā satthāraṃ tattheva nisīdāpetvā yāgukhajjakena paṭimānetvā vanditvā nisinnova ahaṃ, bhante, mallikāya deviyā nibbattaṭṭhānaṃ pucchissāmīti gantvā pamuṭṭho, kattha nu kho sā, bhante, nibbattāti. Tusitabhavane, mahārājāti, bhante, tāya tusitabhavane anibbattantiyā ko añño nibbattissati , bhante, natthi tāya sadisā itthī. Tassā hi nisinnaṭṭhānādīsu “sve tathāgatassa idaṃ dassāmi, idaṃ karissāmī”ti dānasaṃvidhānaṃ ṭhapetvā aññaṃ kiccameva natthi, bhante, tassā paralokaṃ gatakālato paṭṭhāya sarīraṃ me na vahatīti. Atha naṃ satthā “mā cintayi, mahārāja, sabbesaṃ dhuvadhammo ayan”ti vatvā “ayaṃ, mahārāja, ratho kassā”ti pucchi. Taṃ sutvā rājā sirasmiṃ añjaliṃ patiṭṭhāpetvā “pitāmahassa me, bhante”ti āha. “Ayaṃ kassā”ti? “Pitu me, bhante”ti. “Ayaṃ pana ratho kassā”ti? “Mama, bhante”ti. Evaṃ vutte satthā, “mahārāja, tava pitāmahassa ratho tenevākārena tava pitu rathaṃ na pāpuṇi, tava pitu ratho tava rathaṃ na pāpuṇi, evarūpassa nāma kaṭṭhakaliṅgarassāpi jarā āgacchati, kimaṅgaṃ pana attabhāvassa. Mahārāja, sappurisadhammasseva hi jarā natthi, sattā pana ajīrakā nāma natthī”ti vatvā imaṃ gāthamāha –

151.

“Jīranti ve rājarathā sucittā,

Atho sarīrampi jaraṃ upeti;

Satañca dhammo na jaraṃ upeti,

Santo have sabbhi pavedayantī”ti.

Tattha veti nipāto. Sucittāti sattahi ratanehi aparehi ca rathālaṅkārehi suṭṭhu cittitā rājūnaṃ rathāpi jīranti. Sarīrampīti na kevalaṃ rathā eva, idaṃ suppaṭijaggitaṃ sarīrampi khaṇḍiccādīni pāpuṇantaṃ jaraṃ upeti. Satañcāti buddhādīnaṃ pana santānaṃ navavidho lokuttaradhammo ca kiñci upaghātaṃ na upetīti na jaraṃ upeti nāma. Pavedayantīti evaṃ santo buddhādayo sabbhi paṇḍitehi saddhiṃ kathentīti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Mallikādevīvatthu chaṭṭhaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/11. Jarāvagga 老品 (Dhp 11, 146-156)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.7 Lāḷudāyītheravatthu 说错话的比丘 (Dhp 11.7, 152)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

152.

Appassutāyaṃ puriso, balibaddhova [balivaddova (sī. syā. pī.)] jīrati;

Maṃsāni tassa vaḍḍhanti, paññā tassa na vaḍḍhati.

☸---------------------------------------------------------------------

一五二 少闻的愚人，如同公牛一般，只增长它的筋肉，而不增长智慧。

☸.....................................................................

总是说错话的比丘

少闻的人如同公牛，

只有筋肉滋生，智慧却不增长。 (偈 152)

拉鲁达伊比丘才智不高，并且不够圆融，所以虽然非常用心，但话总是说得不得体。欢乐吉祥的场合时，他说哀愁的话；悲伤的时候，他却反而尽说些快乐幸福的话。更糟糕的是，他永远不知道自己说错话了。有人告诉佛陀有关拉鲁达伊比丘这种表现时，佛陀说：“像拉鲁达伊这种智慧浅短的人，就像公牛只是肌肉滋生，智慧却不增长。”

佛陀接着说，拉鲁达伊比丘过去的某一世时是农夫，他有两头公牛帮着耕田。当其中一头公牛去世时，他非常伤心，十分沮丧，就要他的儿子去请求国王恩赐他一头公牛，但他的儿子不肯，反而要他自己去。

拉鲁达伊的儿子知道父亲才智不高，就事先告诉父亲与国王的应答辞：“国王啊！我有两头公牛帮助耕田，但其中一头死了，请国王赐我另一头！”

但当被引领去见国王时，他却说：“国王啊！我有两头公牛帮助耕田，但其中一头死了，请国王也杀死另一头吧！”

还好国王是聪明人，知道拉鲁达伊说错话了，其实是希望赐给他一头牛，国王便赏赐他十六头公牛，不只是一头而已。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

7. Lāḷudāyittheravatthu

Appassutāyanti imaṃ dhammadesanaṃ satthā jetavane viharanto lāḷudāyittheraṃ ārabbha kathesi.

So kira maṅgalaṃ karontānaṃ gehaṃ gantvā “tirokuṭṭesu tiṭṭhantī”tiādinā (khu. pā. 7.1; pe. va. 14) nayena avamaṅgalaṃ katheti, avamaṅgalaṃ karontānaṃ gehaṃ gantvā tirokuṭṭādīsu kathetabbesu “dānañca dhammacariyā cā”tiādinā (khu. pā. 5.7; su. ni. 266) nayena maṅgalagāthā vā “yaṃ kiñci vittaṃ idha vā huraṃ vā”ti ratanasuttaṃ (khu. pā. 6.3; su. ni. 226) vā katheti. Evaṃ tesu tesu ṭhānesu “aññaṃ kathessāmī”ti aññaṃ kathentopi “aññaṃ kathemī”ti na jānāti. Bhikkhū tassa kathaṃ sutvā satthu ārocesuṃ – “kiṃ, bhante, lāḷudāyissa maṅgalāmaṅgalaṭṭhānesu gamanena, aññasmiṃ kathetabbe aññameva kathetī”ti. Satthā “na, bhikkhave, idānevesa evaṃ katheti, pubbepi aññasmiṃ kathetabbe aññameva kathesī”ti vatvā atītaṃ āhari –

Atīte kira bārāṇasiyaṃ aggidattassa nāma brāhmaṇassa putto somadattakumāro nāma rājānaṃ upaṭṭhahi. So raññā piyo ahosi manāpo. Brāhmaṇo pana kasikammaṃ nissāya jīvati. Tassa dveyeva goṇā ahesuṃ. Tesu eko mato. Brāhmaṇo puttaṃ āha – “tāta, somadatta, rājānaṃ me yācitvā ekaṃ goṇaṃ āharā”ti. Somadatto “sacāhaṃ rājānaṃ yācissāmi, lahubhāvo me paññāyissatī”ti cintetvā “tumheyeva, tāta, rājānaṃ yācathā”ti vatvā “tena hi, tāta, maṃ gahetvā yāhī”ti vutto cintesi – “ayaṃ brāhmaṇo dandhapañño abhikkamādivacanamattampi na jānāti, aññasmiṃ vattabbe aññameva vadati, sikkhāpetvā pana naṃ nessāmī”ti. So taṃ ādāya bīraṇatthambhakaṃ nāma susānaṃ gantvā tiṇakalāpe bandhitvā “ayaṃ rājā, ayaṃ uparājā, ayaṃ senāpatī”ti nāmāni katvā paṭipāṭiyā pitu dassetvā “tumhehi rājakulaṃ gantvā evaṃ abhikkamitabbaṃ, evaṃ paṭikkamitabbaṃ, evaṃ nāma rājā vattabbo, evaṃ nāma uparājā, rājānaṃ pana upasaṅkamitvā ‘jayatu bhavaṃ, mahārājā’ti vatvā evaṃ ṭhatvā imaṃ gāthaṃ vatvā goṇaṃ yāceyyāthā”ti gāthaṃ uggaṇhāpesi –

“Dve me goṇā mahārāja, yehi khettaṃ kasāmase;

Tesu eko mato deva, dutiyaṃ dehi khattiyā”ti.

So hi saṃvaccharamattena taṃ gāthaṃ paguṇaṃ katvā paguṇabhāvaṃ puttassa ārocetvā “tena hi, tāta, kañcideva paṇṇākāraṃ ādāya āgacchatha, ahaṃ purimataraṃ gantvā rañño santike ṭhassāmī”ti vutte “sādhu, tātā”ti paṇṇākāraṃ gahetvā somadattassa rañño santike ṭhitakāle ussāhappatto rājakulaṃ gantvā raññā tuṭṭhacittena katapaṭisammodano, “tāta, cirassaṃ vata āgatattha, idamāsanaṃ nisīditvā vadatha, yenattho”ti vutte imaṃ gāthamāha –

“Dve me goṇā mahārāja, yehi khettaṃ kasāmase;

Tesu eko mato deva, dutiyaṃ gaṇha khattiyā”ti.

Raññā “kiṃ vadesi, tāta, puna vadehī”ti vuttepi tameva gāthaṃ āha. Rājā tena virajjhitvā kathitabhāvaṃ ñatvā sitaṃ katvā, “somadatta, tumhākaṃ gehe bahū maññe goṇā”ti vatvā “tumhehi dinnā bahū bhavissanti, devā”ti vutte bodhisattassa tussitvā brāhmaṇassa soḷasa goṇe alaṅkārabhaṇḍakaṃ nivāsagāmañcassa brahmadeyyaṃ datvā mahantena yasena brāhmaṇaṃ uyyojesīti.

Satthā imaṃ dhammadesanaṃ āharitvā “tadā rājā ānando ahosi, brāhmaṇo lāḷudāyī, somadatto pana ahamevā”ti jātakaṃ samodhānetvā “na, bhikkhave, idāneva, pubbepesa attano appassutatāya aññasmiṃ vattabbe aññameva vadati. Appassutapuriso hi balibaddasadiso nāma hotī”ti vatvā imaṃ gāthamāha –

152.

“Appassutāyaṃ puriso, balibaddova jīrati;

Maṃsāni tassa vaḍḍhanti, paññā tassa na vaḍḍhatī”ti.

Tattha appassutāyanti ekassa vā dvinnaṃ vā paṇṇāsakānaṃ. Atha vā pana vaggānaṃ sabbantimena paricchedena ekassa vā dvinnaṃ vā suttantānaṃ vāpi abhāvena appassuto ayaṃ. Kammaṭṭhānaṃ pana uggahetvā anuyuñjanto bahussutova. Balibaddova jīratīti yathā hi balibaddo jīramāno vaḍḍhamāno neva mātu, na pitu, na sesañātakānaṃ atthāya vaḍḍhati, atha kho niratthakameva jīrati, evamevaṃ ayampi na upajjhāyavattaṃ karoti, na ācariyavattaṃ, na āgantukavattādīni, na bhāvanārāmataṃ anuyuñjati, niratthakameva jīrati, maṃsāni tassa vaḍḍhantīti yathā balibaddassa “yuganaṅgalādīni vahituṃ asamattho eso”ti araññe vissaṭṭhassa tattheva vicarantassa khādantassa pivantassa maṃsāni vaḍḍhanti, evameva imassāpi upajjhāyādīhi vissaṭṭhassa saṅghaṃ nissāya cattāro paccaye labhitvā uddhavirecanādīni katvā kāyaṃ posentassa maṃsāni vaḍḍhanti, thūlasarīro hutvā vicarati. Paññā tassāti lokiyalokuttarā panassa paññā ekaṅgulamattāpi na vaḍḍhati, araññe pana gacchalatādīni viya cha dvārāni nissāya taṇhā ceva navavidhamāno ca vaḍḍhatīti attho.

Desanāvasāne mahājano sotāpattiphalādīni pāpuṇīti.

Lāḷudāyittheravatthu sattamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.6.10 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/11. Jarāvagga 老品 (Dhp 11, 146-156)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.8 Udānavatthu 佛陀证悟偈 (Dhp 11.8, 153-154)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

《佛陀证悟偈》

（一） 153.

① （一五三偈：）

Anekajātisaṃsāraṃ,

“在无数生死轮回中（经历不断的出生过程），

sandhāvissaṃ anibbisaṃ;

我不断流转而未能发现（虽在轮回中却找不到）——

Gahakāraṃ [gahakārakaṃ (sī. syā. pī.)] gavesanto,

那遍寻不见的造屋者（寻找是谁在建造这五蕴之屋）？

dukkhā jāti punappunaṃ.

不断地经历生死的痛苦（不断重复的生死苦海）！”

（二） 154.

② （一五四偈：）

Gahakāraka diṭṭhosi,

“造屋的人啊！我已见到你（建造这屋的人已被发现），

puna gehaṃ na kāhasi;

你无法再建造此屋（你再也不能建造这五蕴之屋了）！

Sabbā te phāsukā bhaggā,

所有的椽梁都已毁坏（束缚等助缘皆已破坏），

gahakūṭaṃ visaṅkhataṃ;

屋顶的栋梁也已摧毁（无明的毒刺已被连根拔除）；

Visaṅkhāragataṃ cittaṃ,

我的心已达到无为（心已达到离行的涅槃），

taṇhānaṃ khayamajjhagā.

一切渴爱都已灭尽（实现了灭尽渴爱的中道）。”

☸.....................................................................

（❄ 法句经故事：佛陀的自说偈 ～☺）

乔达摩家的悉达多太子是净饭王和摩耶夫人的儿子。

二十九岁时出家修行，追求最终的正法。

出家后的前六年，他在恒河附近游行，亲近著名的宗教导师，学习他们的理论和修行方法。

他也修习严厉的苦行，但发现这些方法都不是最终的解脱法，于是决心寻找自己的理论和修行方法。

从此以后，他放弃苦乐两种极端的修行，发现了（不执着苦乐的）中道，并证得了最终的涅槃。

中道就是八正道。

一天夜晚，悉达多王子在尼连禅河边的菩提树下开悟了，那一年他三十五岁。

当天初夜，他明白了自己过去的生生世世（宿命明）；

中夜时，他证得了天眼（天眼明）；

后夜时，他证悟了缘起法（漏尽明）。

所以第二天，天刚亮的时候，他已经通过自己的努力和智慧，彻底明白了四圣谛：苦、集、灭、道。

从此人们称呼他乔达摩佛（乔达摩）。

佛陀证悟偈 ～老品‧第八经终

～《法句经‧老品‧Udānavatthu 佛陀证悟偈》(Dhp 11.8, 153-154)

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

8. Udānavatthu

Anekajātisaṃsāranti imaṃ dhammadesanaṃ satthā bodhirukkhamūle nisinno udānavasena udānetvā aparabhāge ānandattherena puṭṭho kathesi.

So hi bodhirukkhamūle nisinno sūriye anatthaṅgateyeva mārabalaṃ viddhaṃsetvā paṭhamayāme pubbenivāsapaṭicchādakaṃ tamaṃ padāletvā majjhimayāme dibbacakkhuṃ visodhetvā pacchimayāme sattesu kāruññataṃ paṭicca paccayākāre ñāṇaṃ otāretvā taṃ anulomapaṭilomavasena sammasanto aruṇuggamanavelāya sammāsambodhiṃ abhisambujjhitvā anekehi buddhasatasahassehi avijahitaṃ udānaṃ udānento imā gāthā abhāsi –

153.

“Anekajātisaṃsāraṃ, sandhāvissaṃ anibbisaṃ;

Gahakāraṃ gavesanto, dukkhā jāti punappunaṃ.

154.

“Gahakāraka diṭṭhosi, puna gehaṃ na kāhasi;

Sabbā te phāsukā bhaggā, gahakūṭaṃ visaṅkhataṃ;

Visaṅkhāragataṃ cittaṃ, taṇhānaṃ khayamajjhagā”ti.

Tattha gahakāraṃ gavesantoti ahaṃ imassa attabhāvasaṅkhātassa gehassa kārakaṃ taṇhāvaḍḍhakiṃ gavesanto yena ñāṇena sakkā taṃ daṭṭhuṃ , tassa bodhiñāṇassatthāya dīpaṅkarapādamūle katābhinīhāro ettakaṃ kālaṃ anekajātisaṃsāraṃ anekajātisatasahassasaṅkhātaṃ imaṃ saṃsāravaṭṭaṃ anibbisaṃ taṃ ñāṇaṃ avindanto alabhantoyeva sandhāvissaṃ saṃsariṃ, aparāparaṃ anuvicarinti attho. Dukkhā jāti punappunanti idaṃ gahakārakagavesanassa kāraṇavacanaṃ. Yasmā jarābyādhimaraṇamissitāya jāti nāmesā punappunaṃ upagantuṃ dukkhā, na ca sā tasmiṃ adiṭṭhe nivattati. Tasmā taṃ gavesanto sandhāvissanti attho. Diṭṭhosīti sabbaññutaññāṇaṃ paṭivijjhantena mayā idāni diṭṭhosi. Puna gehanti puna imasmiṃ saṃsāravaṭṭe attabhāvasaṅkhātaṃ mama gehaṃ na kāhasi. Sabbā te phāsukā bhaggāti tava sabbā avasesā kilesaphāsukā mayā bhaggā. Gahakūṭaṃ visaṅkhatanti imassa tayā katassa attabhāvagehassa avijjāsaṅkhātaṃ kaṇṇikamaṇḍalampi mayā viddhaṃsitaṃ. Visaṅkhāragataṃ cittanti idāni mama cittaṃ visaṅkhāraṃ nibbānaṃ ārammaṇakaraṇavasena gataṃ anupaviṭṭhaṃ. Taṇhānaṃ khayamajjhagāti taṇhānaṃ khayasaṅkhātaṃ arahattaṃ adhigatosmīti.

Udānavatthu aṭṭhamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/11. Jarāvagga 老品 (Dhp 11, 146-156)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 11.9 Mahādhanaseṭṭhiputtavatthu 摩诃达拿散尽家财 (Dhp 11.9, 155-156)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

155.

Acaritvā brahmacariyaṃ, aladdhā yobbane dhanaṃ;

Jiṇṇakoñcāva jhāyanti, khīṇamaccheva pallale.

☸---------------------------------------------------------------------

一五五 年壮时未得财富，又不修持梵行，犹如池边的老鹭，无鱼可食而憔悴枯槁。

☸.....................................................................

摩诃达拿散尽家财

年轻的时候不修梵行，不存储生活资粮的人，

像池塘边捕不到鱼的老鹭，憔悴终老。 (偈 155)

☸*********************************************************************

156.

Acaritvā brahmacariyaṃ, aladdhā yobbane dhanaṃ;

Senti cāpātikhīṇāva, purāṇāni anutthunaṃ.

Jarāvaggo ekādasamo niṭṭhito.

☸---------------------------------------------------------------------

一五六 年壮时未获财富，又不修持梵行，（老来）卧倒犹如废弃的破弓，悲叹着过往的一切。

☸.....................................................................

年轻的时候既不修梵行，又不为生活预存资粮的人，

就像损坏的弓，徒然悲叹过去。 (偈 156)

摩诃达拿是有钱人家的孩子，年轻时，不知长进；成年后，与另一位有钱人的女儿结婚，妻子也和他一样，没受过教育。两人的父母都过世后，他们继承了巨额财富，变得非常有钱。但他们都很无知，不知妥善理财，只知道花钱，所以渐渐地散尽家财，最后，一贫如洗，又不知道如何谋生，只好乞讨为生。

一天，佛陀看见摩诃达拿时，告诉阿难：“看那有钱人的儿子！毫无人生目标，只会花钱。如果他懂得管理财富，他会是非常富有的人。如果他能放弃世间生活而出家，夫妻两人都会证得圣果。但他一事无成，不仅散尽了世间财富，更浪费了证悟道果的机会。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

9. Mahādhanaseṭṭhiputtavatthu

Acaritvāti imaṃ dhammadesanaṃ satthā isipatane migadāye viharanto mahādhanaseṭṭhiputtaṃ ārabbha kathesi.

So kira bārāṇasiyaṃ asītikoṭivibhave kule nibbatti. Athassa mātāpitaro cintesuṃ – “amhākaṃ kule mahābhogakkhandho, puttassa no hatthe ṭhapetvā yathāsukhaṃ paribhogaṃ karissāma, aññena kammena kiccaṃ natthī”ti. Taṃ naccagītavāditamattameva sikkhāpesuṃ. Tasmiṃyeva nagare aññasmiṃ asītikoṭivibhave kule ekā dhītāpi nibbatti. Tassāpi mātāpitaro tatheva cintetvā taṃ naccagītavāditamattameva sikkhāpesuṃ. Tesaṃ vayappattānaṃ āvāhavivāho ahosi. Atha nesaṃ aparabhāge mātāpitaro kālamakaṃsu. Dveasītikoṭidhanaṃ ekasmiṃyeva gehe ahosi. Seṭṭhiputto divasassa tikkhattuṃ rañño upaṭṭhānaṃ gacchati. Atha tasmiṃ nagare dhuttā cintesuṃ – “sacāyaṃ seṭṭhiputto surāsoṇḍo bhavissati, amhākaṃ phāsukaṃ bhavissati, uggaṇhāpema naṃ surāsoṇḍabhāvan”ti. Te suraṃ ādāya khajjakamaṃse ceva loṇasakkharā ca dussante bandhitvā mūlakande gahetvā tassa rājakulato āgacchantassa maggaṃ olokayamānā nisīditvā taṃ āgacchantaṃ disvā suraṃ pivitvā loṇasakkharaṃ mukhe khipitvā mūlakandaṃ ḍaṃsitvā “vassasataṃ jīva sāmi, seṭṭhiputta, taṃ nissāya mayaṃ khādanapivanasamatthā bhaveyyāmā”ti āhaṃsu. So tesaṃ vacanaṃ sutvā pacchato āgacchantaṃ cūḷūpaṭṭhākaṃ pucchi – “kiṃ ete pivantī”ti. Ekaṃ pānakaṃ, sāmīti. Manāpajātikaṃ etanti. Sāmi, imasmiṃ jīvaloke iminā sadisaṃ pātabbayuttakaṃ nāma natthīti. So “evaṃ sante mayāpi pātuṃ vaṭṭatī”ti thokaṃ thokaṃ āharāpetvā pivati. Athassa nacirasseva te dhuttā pivanabhāvaṃ ñatvā taṃ parivārayiṃsu. Gacchante kāle parivāro mahā ahosi. So satenapi satadvayenapi suraṃ āharāpetvā pivanto iminā anukkameneva nisinnaṭṭhānādīsu kahāpaṇarāsiṃ ṭhapetvā suraṃ pivanto “iminā mālā āharatha, iminā gandhe, ayaṃ jano jute cheko, ayaṃ nacce, ayaṃ gīte, ayaṃ vādite. Imassa sahassaṃ detha, imassa dve sahassānī”ti evaṃ vikiranto nacirasseva attano santakaṃ asītikoṭidhanaṃ khepetvā “khīṇaṃ te, sāmi, dhanan”ti vutte kiṃ bhariyāya me santakaṃ natthīti. Atthi, sāmīti . Tena hi taṃ āharathāti. Tampi tatheva khepetvā anupubbena khettaārāmuyyānayoggādikampi antamaso bhājanabhaṇḍakampi attharaṇapāvuraṇanisīdanampi sabbaṃ attano santakaṃ vikkiṇitvā khādi. Atha naṃ mahallakakāle yehissa kulasantakaṃ gehaṃ vikkiṇitvā gahitaṃ, te taṃ gehā nīhariṃsu. So bhariyaṃ ādāya parajanassa gehabhittiṃ nissāya vasanto kapālakhaṇḍaṃ ādāya bhikkhāya caritvā janassa ucchiṭṭhakaṃ bhuñjituṃ ārabhi.

Atha naṃ ekadivasaṃ āsanasālāya dvāre ṭhatvā daharasāmaṇerehi diyyamānaṃ ucchiṭṭhakabhojanaṃ paṭiggaṇhantaṃ disvā satthā sitaṃ pātvākāsi. Atha naṃ ānandatthero sitakāraṇaṃ pucchi. Satthā sitakāraṇaṃ kathento “passānanda, imaṃ mahādhanaseṭṭhiputtaṃ imasmiṃ nagare dveasītikoṭidhanaṃ khepetvā bhariyaṃ ādāya bhikkhāya carantaṃ. Sace hi ayaṃ paṭhamavaye bhoge akhepetvā kammante payojayissa, imasmiṃyeva nagare aggaseṭṭhi abhavissa. Sace pana nikkhamitvā pabbajissa, arahattaṃ pāpuṇissa, bhariyāpissa anāgāmiphale patiṭṭhahissa. Sace majjhimavaye bhoge akhepetvā kammante payojayissa, dutiyaseṭṭhi abhavissa, nikkhamitvā pabbajanto anāgāmī abhavissa. Bhariyāpissa sakadāgāmiphale patiṭṭhahissa. Sace pacchimavaye bhoge akhepetvā kammante payojayissa, tatiyaseṭṭhi abhavissa, nikkhamitvā pabbajantopi sakadāgāmī abhavissa , bhariyāpissa sotāpattiphale patiṭṭhahissa. Idāni panesa gihibhogatopi parihīno sāmaññatopi. Parihāyitvā ca pana sukkhapallale koñcasakuṇo viya jāto”ti vatvā imā gāthā abhāsi –

155.

“Acaritvā brahmacariyaṃ, aladdhā yobbane dhanaṃ;

Jiṇṇakoñcāva jhāyanti, khīṇamaccheva pallale.

156.

“Acaritvā brahmacariyaṃ, aladdhā yobbane dhanaṃ;

Senti cāpātikhīṇāva, purāṇāni anutthunan”ti.

Tattha acaritvāti brahmacariyavāsaṃ avasitvā. Yobbaneti anuppanne vā bhoge uppādetuṃ uppanne vā bhoge rakkhituṃ samatthakāle dhanampi alabhitvā. Khīṇamaccheti te evarūpā bālā udakassa abhāvā khīṇamacche pallale parikkhīṇapattā jiṇṇakoñcā viya avajhāyanti. Idaṃ vuttaṃ hoti – pallale udakassa abhāvo viya hi imesaṃ vasanaṭṭhānassa abhāvo, macchānaṃ khīṇabhāvo viya imesaṃ bhogānaṃ abhāvo, khīṇapattānaṃ koñcānaṃ uppatitvā gamanābhāvo viya imesaṃ idāni jalathalapathādīhi bhoge saṇṭhāpetuṃ asamatthabhāvo. Tasmā te khīṇapattā koñcā viya ettheva bajjhitvā avajhāyantīti. Cāpātikhīṇāvāti cāpato atikhīṇā, cāpā vinimuttāti attho. Idaṃ vuttaṃ hoti – yathā cāpā vinimuttā sarā yathāvegaṃ gantvā patitā, taṃ gahetvā ukkhipante asati tattheva upacikānaṃ bhattaṃ honti, evaṃ imepi tayo vaye atikkantā idāni attānaṃ uddharituṃ asamatthatāya maraṇaṃ upagamissanti. Tena vuttaṃ – “senti cāpātikhīṇāvā”ti. Purāṇāni anutthunanti “iti amhehi khāditaṃ iti pītan”ti pubbe katāni khāditapivitanaccagītavāditādīni anutthunantā socantā anusocantā sentīti.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Mahādhanaseṭṭhiputtavatthu navamaṃ.

Jarāvaggavaṇṇanā niṭṭhitā.

Ekādasamo vaggo.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/12. Attavagga 自己品 (Dhp 12, 157-166)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.1 Bodhirājakumāravatthu 菩提罗迦王子无儿 (Dhp 12.1, 157)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

12. Attavaggo

157.

Attānañce piyaṃ jaññā, rakkheyya naṃ surakkhitaṃ;

Tiṇṇaṃ aññataraṃ yāmaṃ, paṭijaggeyya paṇḍito.

☸---------------------------------------------------------------------

十二 自己品

一五七 如果知道珍爱自己，就应妥善地保护自己；智者应在（生命）三个时段中的任何一个时段保持警觉。

☸.....................................................................

没有子嗣的王子

人若知道珍爱自己，就应该妥善保护自己；

在人生的三个阶段里（青年、中年和老年），智者当时时保持警觉。（偈 157）

菩提罗迦王子兴建了一座非常壮观的王宫。落成典礼时，他邀请佛陀前来赐福，并接受他的供养。为了这特殊的节庆，他事先用檀香使王宫满室生香。由于没有子嗣，他就在餐厅的地板上铺设了长长的地毯，并私下祈愿：如果他们夫妻命中注定有儿子，就请佛陀踏上地毯。当佛陀抵达时，王子恭敬地请佛陀进入大厅，但佛陀却停步不前，只是望了阿难一眼，阿难明白佛陀的意思，就请王子把地毯收起来。等到王子叫人移走地毯后，佛陀才进入宫中，王子接着供养佛陀。饭后，王子请教佛陀，为何要求撤走地毯。佛陀反过来问王子是否曾暗中许愿：如果命中注定有儿子的命，那么佛陀就会踏上地毯？王子如实回答：有！佛陀告诉王子，他们夫妇今生不会有儿子，是因为他们前世所造恶业的影响，佛陀进一步说明他们前世的作为。

在过去某一世时，王子夫妇是一次船难的唯一生还者。他们被冲上一座荒芜的岛屿，只能吃鸟和鸟蛋为生，却丝毫没有后悔之心。他们只关心自己的生命，所以不仅自私地摧残无辜鸟类的生命，连它们的幼鸟也不放过。因为这些恶业，他们今生不可能有子嗣。如果当时有少许的悔意，他们今生就会有子孙了。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

12. Attavaggo

1. Bodhirājakumāravatthu

Attānañceti imaṃ dhammadesanaṃ satthā bhesakaḷāvane viharanto bodhirājakumāraṃ ārabbha kathesi.

So kira pathavītale aññehi pāsādehi asadisarūpaṃ ākāse uppatamānaṃ viya kokanudaṃ nāma pāsādaṃ kāretvā vaḍḍhakiṃ pucchi – “kiṃ tayā aññatthāpi evarūpo pāsādo katapubbo, udāhu paṭhamasippameva te idan”ti. “Paṭhamasippameva, devā”ti ca vutte cintesi – “sace ayaṃ aññassapi evarūpaṃ pāsādaṃ karissati, ayaṃ pāsādo anacchariyo bhavissati. Imaṃ mayā māretuṃ vā hatthapāde vāssa chindituṃ akkhīni vā uppāṭetuṃ vaṭṭati, evaṃ aññassa pāsādaṃ na karissatī”ti. So tamatthaṃ attano piyasahāyakassa sañjīvakaputtassa nāma māṇavakassa kathesi. So cintesi – “nissaṃsayaṃ esa vaḍḍhakiṃ nāsessati, anaggho sippī, so mayi passante mā nassatu, saññamassa dassāmī”ti. So taṃ upasaṅkamitvā “pāsāde te kammaṃ niṭṭhitaṃ, no”ti pucchitvā “niṭṭhitan”ti vutte “rājakumāro taṃ nāsetukāmo attānaṃ rakkheyyāsī”ti āha . Vaḍḍhakīpi “bhaddakaṃ te, sāmi, kataṃ mama ārocentena, ahamettha kattabbaṃ jānissāmī”ti vatvā “kiṃ, samma, amhākaṃ pāsāde kammaṃ niṭṭhitan”ti rājakumārena puṭṭho “na tāva, deva, niṭṭhitaṃ, bahu avasiṭṭhan”ti āha. Kiṃ kammaṃ nāma avasiṭṭhanti? Pacchā, deva, ācikkhissāmi, dārūni tāva āharāpethāti. Kiṃ dārūni nāmāti? Nissārāni sukkhadārūni, devāti. So āharāpetvā adāsi. Atha naṃ āha – “deva, te ito paṭṭhāya mama santikaṃ nāgantabbaṃ. Kiṃ kāraṇā? Sukhumakammaṃ karontassa hi aññehi saddhiṃ sallapantassa me kammavikkhepo hoti, āhāravelāyaṃ pana me bhariyāva āhāraṃ āharissatī”ti. Rājakumāropi “sādhū”ti paṭissuṇi. Sopi ekasmiṃ gabbhe nisīditvā tāni dārūni tacchetvā attano puttadārassa anto nisīdanayoggaṃ garuḷasakuṇaṃ katvā āhāravelāya pana bhariyaṃ āha – “gehe vijjamānakaṃ sabbaṃ vikkiṇitvā hiraññasuvaṇṇaṃ gaṇhāhī”ti. Rājakumāropi vaḍḍhakissa anikkhamanatthāya gehaṃ parikkhipitvā ārakkhaṃ ṭhapesi. Vaḍḍhakīpi sakuṇassa niṭṭhitakāle “ajja sabbepi dārake gahetvā āgaccheyyāsī”ti bhariyaṃ vatvā bhuttapātarāso puttadāraṃ sakuṇassa kucchiyaṃ nisīdāpetvā vātapānena nikkhamitvā palāyi. So tesaṃ, “deva, vaḍḍhakī palāyatī”ti kandantānaṃyeva gantvā himavante otaritvā ekaṃ nagaraṃ māpetvā kaṭṭhavāhanarājā nāma jāto.

Rājakumāropi “pāsādamahaṃ karissāmī”ti satthāraṃ nimantetvā pāsāde catujjātiyagandhehi paribhaṇḍikaṃ katvā paṭhamaummārato paṭṭhāya celapaṭikaṃ patthari. So kira aputtako, tasmā “sacāhaṃ puttaṃ vā dhītaraṃ vā lacchāmi, satthā imaṃ akkamissatī”ti cintetvā patthari. So satthari āgate satthāraṃ pañcapatiṭṭhitena vanditvā pattaṃ gahetvā “pavisatha, bhante”ti āha. Satthā na pāvisi, so dutiyampi tatiyampi yāci. Satthā apavisitvāva ānandattheraṃ olokesi. Thero olokitasaññāyeva vatthānaṃ anakkamanabhāvaṃ ñatvā taṃ “saṃharatu, rājakumāra, dussāni, na bhagavā celapaṭikaṃ akkamissati, pacchimajanataṃ tathāgato oloketī”ti dussāni saṃharāpesi. So dussāni saṃharitvā satthāraṃ antonivesanaṃ pavesatvā yāgukhajjakena sammānetvā ekamantaṃ nisinno vanditvā āha – “bhante, ahaṃ tumhākaṃ upakārako tikkhattuṃ saraṇaṃ gato, kucchigato ca kiramhi ekavāraṃ saraṇaṃ gato, dutiyaṃ taruṇadārakakāle, tatiyaṃ viññubhāvaṃ pattakāle. Tassa me kasmā celapaṭikaṃ na akkamitthā”ti? “Kiṃ pana tvaṃ, kumāra, cintetvā celāni attharī”ti? “Sace puttaṃ vā dhītaraṃ vā lacchāmi, satthā me celapaṭikaṃ akkamissatī”ti idaṃ cintetvā, bhanteti. Tenevāhaṃ taṃ na akkaminti. “Kiṃ panāhaṃ, bhante, puttaṃ vā dhītaraṃ vā neva lacchāmī”ti? “Āma, kumārā”ti. “Kiṃ kāraṇā”ti? “Purimakaattabhāve jāyāya saddhiṃ pamādaṃ āpannattā”ti. “Kasmiṃ kāle, bhante”ti? Athassa satthā atītaṃ āharitvā dassesi –

Atīte kira anekasatā manussā mahatiyā nāvāya samuddaṃ pakkhandiṃsu. Nāvā samuddamajjhe bhijji. Dve jayampatikā ekaṃ phalakaṃ gahetvā antaradīpakaṃ pavisiṃsu, sesā sabbe tattheva mariṃsu. Tasmiṃ kho pana dīpake mahāsakuṇasaṅgho vasati. Te aññaṃ khāditabbakaṃ adisvā chātajjhattā sakuṇaaṇḍāni aṅgāresu pacitvā khādiṃsu, tesu appahontesu sakuṇacchāpe gahetvā khādiṃsu. Evaṃ paṭhamavayepi majjhimavayepi pacchimavayepi khādiṃsuyeva. Ekasmimpi vaye appamādaṃ nāpajjiṃsu, ekopi ca nesaṃ appamādaṃ nāpajji.

Satthā idaṃ tassa pubbakammaṃ dassetvā “sace hi tvaṃ, kumāra, tadā ekasmimpi vaye bhariyāya saddhiṃ appamādaṃ āpajjissa, ekasmimpi vaye putto vā dhītā vā uppajjeyya. Sace pana vo ekopi appamatto abhavissa, taṃ paṭicca putto vā dhītā vā uppajjissa. Kumāra, attānañhi piyaṃ maññamānena tīsupi vayesu appamattena attā rakkhitabbo, evaṃ asakkontena ekavayepi rakkhitabboyevā”ti vatvā imaṃ gāthamāha –

157.

“Attānañce piyaṃ jaññā, rakkheyya naṃ surakkhitaṃ;

Tiṇṇaṃ aññataraṃ yāmaṃ, paṭijaggeyya paṇḍito”ti.

Tattha yāmanti satthā attano dhammissaratāya desanākusalatāya ca idha tiṇṇaṃ vayānaṃ aññataraṃ vayaṃ yāmanti katvā desesi, tasmā evamettha attho veditabbo. Sace attānaṃ piyaṃ jāneyya, rakkheyya naṃ surakkhitanti yathā so surakkhito hoti, evaṃ naṃ rakkheyya. Tattha sace gīhī samāno “attānaṃ rakkhissāmī”ti uparipāsādatale susaṃvutaṃ gabbhaṃ pavisitvā sampannārakkho hutvā vasantopi, pabbajito hutvā susaṃvute pihitadvāravātapāne leṇe viharantopi attānaṃ na rakkhatiyeva. Gihī pana samāno yathābalaṃ dānasīlādīni puññāni karonto, pabbajito vā pana vattapaṭivattapariyattimanasikāresu ussukkaṃ āpajjanto attānaṃ rakkhati nāma. Evaṃ tīsu vayesu asakkonto aññatarasmimpi vaye paṇḍitapuriso attānaṃ paṭijaggatiyeva. Sace hi gihibhūto paṭhamavaye khiḍḍāpasutatāya kusalaṃ kātuṃ na sakkoti, majjhimavaye appamattena hutvā kusalaṃ kātabbaṃ. Sace majjhimavaye puttadāraṃ posento kusalaṃ kātuṃ na sakkoti, pacchimavaye kātabbameva. Evampi karontena attā paṭijaggitova hoti. Evaṃ akarontassa pana attā piyo nāma na hoti, apāyaparāyaṇameva naṃ karoti. Sace pana pabbajito paṭhamavaye sajjhāyaṃ karonto dhārento vācento vattapaṭivattaṃ karonto pamādaṃ āpajjati, majjhimavaye appamattena samaṇadhammo kātabbo. Sace paṭhamavaye uggahitapariyattiyā aṭṭhakathaṃ vinicchayaṃ kāraṇākāraṇañca pucchanto majjhimavaye pamādaṃ āpajjati, pacchimavaye appamattena samaṇadhammo kātabboyeva. Evampi karontena attā paṭijaggitova hoti. Evaṃ akarontassa pana attā piyo nāma na hoti, pacchānutāpeneva naṃ tāpetīti.

Desanāvasāne bodhirājakumāro sotāpattiphale patiṭṭhahi, sampattaparisāyapi sātthikā dhammadesanā ahosīti.

Bodhirājakumāravatthu paṭhamaṃ.

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/12. Attavagga 自己品 (Dhp 12, 157-166)”

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【经名】 12.2 Upanandasakyaputtattheravatthu 贪婪弘法师 (Dhp 12.2, 158)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

158.

Attānameva paṭhamaṃ, patirūpe nivesaye;

Athaññamanusāseyya, na kilisseyya paṇḍito.

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一五八 首先应将自己，安置于适当的（正道）上；然后再教导他人，贤者（如此行）便不会有过失。

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贪婪的比丘

智者自己先奉行正法，

然后才教导他人；

如此，才能免于（受到）指责。（偈 158）

优波难陀尊者是口才很好的弘法法师。他总是告诫别人不可贪婪，欲望要少，同时，他经常宣说知足、节俭和苦行的功德。但他自己却言行不一，信徒供养的袈裟和其他必需品，他都照单全收。

有一次，他在结夏安居之前到某一村落精舍去。精舍里的一些比丘对他的辩才无碍印象深刻，就邀请他在该精舍结夏安居。他问他们结夏安居期间，他们每人大约可得到几件袈裟的供养。他们说只有一件，他就不想在此结夏安居，但却留下他的拖鞋。然后他到另一座精舍去，当他问清楚每位比丘大约可得到两件袈裟的供养时，他也不想在那里安居，但也留下他的木杖。然后他又到另外一座精舍去，这里的比丘大约可以得到三件袈裟的供养，他在离开这精舍前留下他的水壶。最后他来到一座精舍，由于这里的比丘大约可以得到四件袈裟的供养，他就决定留下来。

结夏安居结束后，他到留下东西的所有精舍去拿供养的袈裟，好像他到每座精舍去结夏安居一样。收齐之后，他就回原来的精舍去，路上，他遇见两位年轻比丘为了两件袈裟和一块天鹅绒地毯的分配问题争论不休，双方无法达成和解，就请优波难陀仲裁。他把两件袈裟平均分给两人，而拿走天鹅绒地毯做为他仲裁的代价。

这两位年轻比丘对他的仲裁不满意，但又无能为力。失望、沮丧之余，他们向佛陀叙说事情的始末，佛陀告诉他们：“要教导别人，应该先教导自己，并且亲身力行。”

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【Dhammapada-aṭṭhakathā 法句经义注】

2. Upanandasakyaputtattheravatthu

Attānamevapaṭhamanti imaṃ dhammadesanaṃ satthā jetavane viharanto upanandaṃ sakyaputtaṃ ārabbha kathesi.

So kira thero dhammakathaṃ kathetuṃ cheko. Tassa appicchatādipaṭisaṃyuttaṃ dhammakathaṃ sutvā bahū bhikkhu taṃ ticīvarehi pūjetvā dhutaṅgāni samādiyiṃsu. Tehi vissaṭṭhaparikkhāre soyeva gaṇhi. So ekasmiṃ antovasse upakaṭṭhe janapadaṃ agamāsi. Atha naṃ ekasmiṃ vihāre daharasāmaṇerā dhammakathikapemena, “bhante, idha vassaṃ upethā”ti vadiṃsu. “Idha kittakaṃ vassāvāsikaṃ labbhatī”ti pucchitvā tehi “ekeko sāṭako”ti vutte tattha upāhanā ṭhapetvā aññaṃ vihāraṃ agamāsi . Dutiyaṃ vihāraṃ gantvā “idha kiṃ labbhatī”ti pucchitvā “dve sāṭakā”ti vutte kattarayaṭṭhiṃ ṭhapesi. Tatiyaṃ vihāraṃ gantvā “idha kiṃ labbhatī”ti pucchitvā “tayo sāṭakā”ti vutte tattha udakatumbaṃ ṭhapesi. Catutthaṃ vihāraṃ gantvā “idha kiṃ labbhatī”ti pucchitvā “cattāro sāṭakā”ti vutte “sādhu idha vasissāmī”ti tattha vassaṃ upagantvā gahaṭṭhānañceva bhikkhūnañca dhammakathaṃ kathesi. Te naṃ bahūhi vatthehi ceva cīvarehi ca pūjesuṃ. So vuṭṭhavasso itaresupi vihāresu sāsanaṃ pesetvā “mayā parikkhārassa ṭhapitattā vassāvāsikaṃ laddhabbaṃ, taṃ me pahiṇantū”ti sabbaṃ āharāpetvā yānakaṃ pūretvā pāyāsi.

Athekasmiṃ vihāre dve daharabhikkhū dve sāṭake ekañca kambalaṃ labhitvā “tuyhaṃ sāṭakā hontu, mayhaṃ kambalo”ti bhājetuṃ asakkontā maggasamīpe nisīditvā vivadanti. Te taṃ theraṃ āgacchantaṃ disvā, “bhante, tumhe no bhājetvā dethā”ti vadiṃsu. Tumheyeva bhājethāti. Na sakkoma, bhante, tumheyeva no bhājetvā dethāti. Tena hi mama vacane ṭhassathāti. Āma, ṭhassāmāti. “Tena hi sādhū”ti tesaṃ dve sāṭake datvā “ayaṃ dhammakathaṃ kathentānaṃ amhākaṃ pārupanāraho”ti mahagghaṃ kambalaṃ ādāya pakkāmi. Daharabhikkhū vippaṭisārino hutvā satthu santikaṃ gantvā tamatthaṃ ārocesuṃ. Satthā “na, bhikkhave, idāneva tumhākaṃ santakaṃ gahetvā tumhe vippaṭisārino karoti, pubbepi akāsiyevā”ti vatvā atītaṃ āhari –

Atītasmiṃ anutīracārī ca gambhīracārī cāti dve uddā mahantaṃ rohitamacchaṃ labhitvā “mayhaṃ sīsaṃ hotu, tava naṅguṭṭhan”ti vivādāpannā bhājetuṃ asakkontā ekaṃ siṅgālaṃ disvā āhaṃsu – “mātula, imaṃ no bhājetvā dehī”ti. Ahaṃ raññā vinicchayaṭṭhāne ṭhapito, tattha ciraṃ nisīditvā jaṅghavihāratthāya āgatomhi, idāni me okāso natthīti. Mātula, mā evaṃ karotha, bhājetvā eva no dethāti. Mama vacane ṭhassathāti. Ṭhassāma, mātulāti. “Tena hi sādhū”ti so sīsaṃ chinditvā ekamante akāsi, naṅguṭṭhaṃ ekamante. Katvā ca pana, “tātā, yena vo anutīre caritaṃ, so naṅguṭṭhaṃ gaṇhātu. Yena gambhīre caritaṃ, tassa sīsaṃ hotu. Ayaṃ pana majjhimo khaṇḍo mama vinicchayadhamme ṭhitassa bhavissatī”ti te saññāpento –

“Anutīracāri naṅguṭṭhaṃ, sīsaṃ gambhīracārino;

Accāyaṃ majjhimo khaṇḍo, dhammaṭṭhassa bhavissatī”ti. (jā. 1.7.33) –

Imaṃ gāthaṃ vatvā majjhimakhaṇḍaṃ ādāya pakkāmi. Tepi vippaṭisārino taṃ oloketvā aṭṭhaṃsu.

Satthā imaṃ atītaṃ dassetvā “evamesa atītepi tumhe vippaṭisārino akāsiyevā”ti te bhikkhū saññāpetvā upanandaṃ garahanto, “bhikkhave , paraṃ ovadantena nāma paṭhamameva attā patirūpe patiṭṭhāpetabbo”ti vatvā imaṃ gāthamāha –

158.

“Attānameva paṭhamaṃ, patirūpe nivesaye;

Athaññamanusāseyya, na kilisseyya paṇḍito”ti.

Tattha patirūpe nivesayeti anucchavike guṇe patiṭṭhāpeyya. Idaṃ vuttaṃ hoti – yo appicchatādiguṇehi vā ariyavaṃsapaṭipadādīhi vā paraṃ anusāsitukāmo, so attānameva paṭhamaṃ tasmiṃ guṇe patiṭṭhāpeyya. Evaṃ patiṭṭhāpetvā athaññaṃ tehi guṇehi anusāseyya. Attānañhi tattha anivesetvā kevalaṃ parameva anusāsamāno parato nindaṃ labhitvā kilissati nāma, tattha attānaṃ nivesetvā anusāsamāno parato pasaṃsaṃ labhati, tasmā na kilissati nāma. Evaṃ karonto paṇḍito na kilisseyyāti.

Desanāvasāne te bhikkhū sotāpattiphale patiṭṭhahiṃsu, mahājanassāpi sātthikā dhammadesanā ahosīti.

Upanandasakyaputtattheravatthu dutiyaṃ.

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☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/12. Attavagga 自己品 (Dhp 12, 157-166)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.3 Padhānikatissattheravatthu 先教导自己 (Dhp 12.3, 159)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

159.

Attānaṃ ce tathā kayirā, yathāññamanusāsati;

Sudanto vata dametha, attā hi kira duddamo.

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一五九 如果要教导他人，就应像（教导他人）那样自己先做到；善于自我调伏的人才能调伏他人，因为调伏自己的确困难。

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不奉行佛法的弘法比丘

人应该言行合一，克己的人才能调伏别人，

事实上，克己甚难。 (偈 159)

帕达卡提舍尊者从佛陀得到禅修的题目后，与一大群比丘到一处森林去禅修。他忠告这些比丘在禅修时要正念现前，同时要精进努力。忠告之后，他自己却躺下来睡觉。这些年轻的比丘遵照他的指示，精进禅坐。

初夜时，他们精进禅坐。当他们准备休息时，尊者却起床，要他们继续禅坐。中夜与后夜时分也是如此－－每当他们要休息时，尊者就要他们继续禅修。所以他们的心念无法安宁下来，也无法收摄心念、精进禅修，甚至无法复诵经文。

有一天，他们决定调查尊者自己是否如他所说的那么精进。当他们发现尊者只知告诫别人，而自己大部份的时间都在睡觉时，他们如此议论着：“我们的老师只知道训诲我们，自己却无所事事，白白浪费时光！”这些比丘由于缺乏足够的休息，所以都很疲倦，禅修上都没有进步。

结夏安居结束后，他们回祇树给孤独园向佛陀报告所发生的事情，佛陀告诉他们：“比丘们！若要教导别人，应该先教导自己，并且言行能如法。”

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【Dhammapada-aṭṭhakathā 法句经义注】

3. Padhānikatissattheravatthu

Attānañceti imaṃ dhammadesanaṃ satthā jetavane viharanto padhānikatissattheraṃ ārabbha kathesi.

So kira satthu santike kammaṭṭhānaṃ gahetvā pañcasate bhikkhū ādāya araññe vassaṃ upagantvā, “āvuso, dharamānakassa buddhassa santike vo kammaṭṭhānaṃ gahitaṃ, appamattāva samaṇadhammaṃ karothā”ti ovaditvā sayaṃ gantvā nipajjitvā supati. Te bhikkhū paṭhamayāme caṅkamitvā majjhimayāme vihāraṃ pavisanti. So niddāyitvā pabuddhakāle tesaṃ santikaṃ gantvā “kiṃ tumhe ‘nipajjitvā niddāyissāmā’ti āgatā, sīghaṃ nikkhamitvā samaṇadhammaṃ karothā”ti vatvā sayaṃ gantvā tatheva supati. Itare majjhimayāme bahi caṅkamitvā pacchimayāme vihāraṃ pavisanti. So punapi pabujjhitvā tesaṃ santikaṃ gantvā te vihārā nīharitvā sayaṃ puna gantvā tatheva supati. Tasmiṃ niccakālaṃ evaṃ karonte te bhikkhū sajjhāyaṃ vā kammaṭṭhānaṃ vā manasikātuṃ nāsakkhiṃsu, cittaṃ aññathattaṃ agamāsi. Te “amhākaṃ ācariyo ativiya āraddhavīriyo, pariggaṇhissāma nan”ti pariggaṇhantā tassa kiriyaṃ disvā “naṭṭhamhā, āvuso, ācariyo no tuccharavaṃ ravatī”ti vadiṃsu. Tesaṃ ativiya niddāya kilamantānaṃ ekabhikkhupi visesaṃ nibbattetuṃ nāsakkhi. Te vuṭṭhavassā satthu santikaṃ gantvā satthārā katapaṭisanthārā “kiṃ, bhikkhave, appamattā hutvā samaṇadhammaṃ karitthā”ti pucchitā tamatthaṃ ārocesuṃ. Satthā “na, bhikkhave, idāneva, pubbepesa tumhākaṃ antarāyamakāsiyevā”ti vatvā tehi yācito –

“Amātāpitarasaṃvaḍḍho, anācerakule vasaṃ;

Nāyaṃ kālaṃ akālaṃ vā, abhijānāti kukkuṭo”ti. (jā. 1.1.119) –

Imaṃ akālarāvikukkuṭajātakaṃ vitthāretvā kathesi. “Tadā hi so kukkuṭo ayaṃ padhānikatissatthero ahosi, ime pañca satā bhikkhū te māṇavā ahesuṃ, disāpāmokkho ācariyo ahamevā”ti satthā imaṃ jātakaṃ vitthāretvā, “bhikkhave, paraṃ ovadantena nāma attā sudanto kātabbo. Evaṃ ovadanto hi sudanto hutvā dameti nāmā”ti vatvā imaṃ gāthamāha –

159.

“Attānañce tathā kayirā, yathāññamanusāsati;

Sudanto vata dametha, attā hi kira duddamo”ti.

Tassattho – yo hi bhikkhu “paṭhamayāmādīsu caṅkamitabban”ti vatvā paraṃ ovadati, sayaṃ caṅkamanādīni adhiṭṭhahanto attānañce tathā kayirā, yathāññamanusāsati, evaṃ sante sudanto vata damethāti yena guṇena paraṃ anusāsati, tena attanā sudanto hutvā dameyya. Attā hi kira duddamoti ayañhi attā nāma duddamo. Tasmā yathā so sudanto hoti, tathā dametabboti.

Desanāvasāne pañca satāpi te bhikkhū arahattaṃ pāpuṇiṃsūti.

Padhānikatissattheravatthu tatiyaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/12. Attavagga 自己品 (Dhp 12, 157-166)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.4 Kumārakassapamātuttherivatthu 比丘尼与儿子 (Dhp 12.4, 160)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

160.

Attā hi attano nātho, ko hi nātho paro siyā;

Attanā hi sudantena, nāthaṃ labhati dullabhaṃ.

☸---------------------------------------------------------------------

一六〇 自己是自己的依怙，他人怎能作为依怙？自己善加调御，证得难得的依怙（指涅槃）。

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比丘尼的儿子

人是自己的皈依，别人不是真正的皈依；

妥善调御自己的人，证得难能可贵的自皈依。 (偈 160)

从前，有位年轻的少妇征得丈夫的同意后，出家为比丘尼。她加入的比丘尼僧团的导师是提婆达多。她出家时，不知道自己已经身怀六甲，后来，胎怀孕的情形愈来愈明显，其他比丘尼就带她去见提婆达多。提婆达多要她离开比丘尼僧团，还俗回家。她告诉其他比丘尼：“我当初出家时，并不想在提婆达多座下，我来这里是个错误，请送我到佛陀停留的祇树给孤独园。”她终于如愿以偿地到达给孤独园。佛陀知道她出家前就已经有孕在身，因此是无辜的（没有犯戒律），但佛陀不想亲自处理这件事情，就派人去请憍萨罗国的波斯匿王，给孤独长者和毗舍佉前来，他们都是著名的佛陀信徒。然后佛陀要戒律第一的优婆离尊者公开处理这件事情。

毗舍佉检查过该比丘尼后，向优婆离尊者说，这位比丘尼在出家前已经有喜了。优婆离尊者因此向大众宣布这比丘尼没有犯戒律。后来，这比丘尼生下一位男孩，波斯匿王认养了这男孩，并且取名童真迦叶。小男孩长大到七岁时，知道她母亲是一位比丘尼后，他也成为沙弥。成年后，他更加入僧伽，成为比丘。有一天，佛陀给他一个观想的题目，他就到森林里去禅修。他热烈、努力地精进禅修，所以在很短的时间证得阿罗汉果。但他继续在森林中住了十二年。

这十二年中，他的母亲都没有见过他，因此非常想念他。有一天，当她看见他时，就追上他，并且哭叫他的名字。这时候，童真迦叶比丘见母亲如此，心中想到，自己若轻言软语、愉快的回答她，她一定会继续执着于他。为了促进她的修行，他故意冷漠地回答她：“你身为尼僧团的一份子，怎么连对儿子的情爱都无法割舍掉呢？”比丘尼以为她儿子不知感激她，就问他说这话的意思。他把刚才说过的话重复一次。听完儿子的话后，这比丘尼心中一片感触：“啊！十二年来，我为了这儿子暗自流泪，他却如此苛刻地对我说话。我对他的ㄧ片情爱有什么意思呢？”这么一想之后，她明白在情绪上执着于儿子实在毫无意义，因此彻底去除这份执着。当天，她就证得阿罗汉果。

精舍里的一些比丘告诉佛陀：“世尊！你是他们的皈依。童真迦叶比丘的母亲如果听从提婆达多的话，还俗回家去，他们两人就不可能证阿罗汉果。提婆达多对她的判断绝对错误。”

佛陀回答他们：“比丘们！要往生天上，或证阿罗汉果，不可依靠他人，必须自己精进去求。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

4. Kumārakassapamātutherīvatthu

Attāhi attano nāthoti imaṃ dhammadesanaṃ satthā jetavane viharanto kumārakassapattherassa mātaraṃ ārabbha kathesi.

Sā kira rājagahanagare seṭṭhidhītā viññutaṃ pattakālato paṭṭhāya pabbajjaṃ yāci. Atha sā punappunaṃ yācamānāpi mātāpitūnaṃ santikā pabbajjaṃ alabhitvā vayappattā patikulaṃ gantvā patidevatā hutvā agāraṃ ajjhāvasi. Athassā na cirasseva kucchismiṃ gabbho patiṭṭhahi. Sā gabbhassa patiṭṭhitabhāvaṃ ajānitvāva sāmikaṃ ārādhetvā pabbajjaṃ yāci. Atha naṃ so mahantena sakkārena bhikkhunupassayaṃ netvā ajānanto devadattapakkhikānaṃ bhikkhunīnaṃ santike pabbājesi. Aparena samayena bhikkhuniyo tassā gabbhinibhāvaṃ ñatvā tāhi “kiṃ idan”ti vuttā nāhaṃ, ayye, jānāmi “kimetaṃ”, sīlaṃ vata me arogamevāti. Bhikkhuniyo taṃ devadattassa santikaṃ netvā “ayaṃ bhikkhunī saddhāpabbajitā, imissā mayaṃ gabbhassa patiṭṭhitabhāvaṃ jānāma, kālaṃ na jānāma, kiṃ dāni karomā”ti pucchiṃsu. Devadatto “mā mayhaṃ ovādakārikānaṃ bhikkhunīnaṃ ayaso uppajjatū”ti ettakameva cintetvā “uppabbājetha nan”ti āha. Taṃ sutvā sā daharā mā maṃ, ayye, nāsetha, nāhaṃ devadattaṃ uddissa pabbajitā, etha, maṃ satthu santikaṃ jetavanaṃ nethāti. Tā taṃ ādāya jetavanaṃ gantvā satthu ārocesuṃ. Satthā “tassā gihikāle gabbho patiṭṭhito”ti jānantopi paravādamocanatthaṃ rājānaṃ pasenadikosalaṃ mahāanāthapiṇḍikaṃ cūḷaanāthapiṇḍikaṃ visākhāupāsikaṃ aññāni ca mahākulāni pakkosāpetvā upālittheraṃ āṇāpesi – “gaccha, imissā daharāya bhikkhuniyā catuparisamajjhe kammaṃ parisodhehī”ti. Thero rañño purato visākhaṃ pakkosāpetvā taṃ adhikaraṇaṃ paṭicchāpesi. Sā sāṇipākāraṃ parikkhipāpetvā antosāṇiyaṃ tassā hatthapādanābhiudarapariyosānāni oloketvā māsadivase samānetvā “gihibhāve imāya gabbho laddho”ti ñatvā therassa tamatthaṃ ārocesi. Athassā thero parisamajjhe parisuddhabhāvaṃ patiṭṭhāpesi. Sā aparena samayena padumuttarabuddhassa pādamūle patthitapatthanaṃ mahānubhāvaṃ puttaṃ vijāyi.

Athekadivasaṃ rājā bhikkhunupassayasamīpena gacchanto dārakasaddaṃ sutvā “kiṃ idan”ti pucchitvā, “deva, ekissā bhikkhuniyā putto jāto, tassesa saddo”ti vutte taṃ kumāraṃ attano gharaṃ netvā dhātīnaṃ adāsi. Nāmaggahaṇadivase cassa kassapoti nāmaṃ katvā kumāraparihārena vaḍḍhitattā kumārakassapoti sañjāniṃsu. So kīḷāmaṇḍale dārake paharitvā “nimmātāpitikenamhā pahaṭā”ti vutte rājānaṃ upasaṅkamitvā, “deva, maṃ ‘nimmātāpitiko’ti vadanti, mātaraṃ me ācikkhathā”ti pucchitvā raññā dhātiyo dassetvā “imā te mātaro”ti vutte “na ettikā me mātaro, ekāya me mātarā bhavitabbaṃ, taṃ me ācikkhathā”ti āha. Rājā “na sakkā imaṃ vañcetun”ti cintetvā, tāta, tava mātā bhikkhunī, tvaṃ mayā bhikkhunupassayā ānītoti. So tāvatakeneva samuppannasaṃvego hutvā, “tāta, pabbājetha man”ti āha. Rājā “sādhu, tātā”ti taṃ mahantena sakkārena satthu santike pabbājesi. So laddhūpasampado kumārakassapattheroti paññāyi. So satthu santike kammaṭṭhānaṃ gahetvā araññaṃ pavisitvā vāyamitvā visesaṃ nibbattetuṃ asakkonto “puna kammaṭṭhānaṃ visesetvā gahessāmī”ti satthu santikaṃ gantvā andhavane vihāsi.

Atha naṃ kassapabuddhakāle ekato samaṇadhammaṃ katvā anāgāmiphalaṃ patvā brahmaloke nibbattabhikkhu brahmalokato āgantvā pannarasa pañhe pucchitvā “ime pañhe ṭhapetvā satthāraṃ añño byākātuṃ samattho nāma natthi, gaccha, satthu santike imesaṃ atthaṃ uggaṇhā”ti uyyojesi. So tathā katvā pañhavissajjanāvasāne arahattaṃ pāpuṇi. Tassa pana nikkhantadivasato paṭṭhāya dvādasa vassāni mātubhikkhuniyā akkhīhi assūni pavattiṃsu. Sā puttaviyogadukkhitā assutinteneva mukhena bhikkhāya caramānā antaravīthiyaṃ theraṃ disvāva, “putta , puttā”ti viravantī taṃ gaṇhituṃ upadhāvamānā parivattitvā pati. Sā thanehi khīraṃ muñcantehi uṭṭhahitvā allacīvarā gantvā theraṃ gaṇhi. So cintesi – “sacāyaṃ mama santikā madhuravacanaṃ labhissati, vinassissati. Thaddhameva katvā imāya saddhiṃ sallapissāmī”ti. Atha naṃ āha – “kiṃ karontī vicarasi, sinehamattampi chindituṃ na sakkosī”ti. Sā “aho kakkhaḷā therassa kathā”ti cintetvā “kiṃ vadesi, tātā”ti vatvā punapi tena tatheva vuttā cintesi – “ahaṃ imassa kāraṇā dvādasa vassāni assūni sandhāretuṃ na sakkomi, ayaṃ panevaṃ thaddhahadayo, kiṃ me iminā”ti puttasinehaṃ chinditvā taṃdivasameva arahattaṃ pāpuṇi.

Aparena samayena dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ – “āvuso, devadattena evaṃ upanissayasampanno kumārakassapo ca therī ca nāsitā, satthā pana tesaṃ patiṭṭhā jāto, aho buddhā nāma lokānukampakā”ti . Satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte “na, bhikkhave, idāneva ahaṃ imesaṃ paccayo patiṭṭhā jāto, pubbepi nesaṃ ahaṃ patiṭṭhā ahosiṃyevā”ti vatvā –

“Nigrodhameva seveyya, na sākhamupasaṃvase;

Nigrodhasmiṃ mataṃ seyyo, yañce sākhasmi jīvitan”ti. (jā. 1.1.12; 1.10.81) –

Imaṃ nigrodhajātakaṃ vitthārena kathetvā “tadā sākhamigo devadatto ahosi, parisāpissa devadattaparisā, vārappattā migadhenu therī ahosi, putto kumārakassapo, gabbhinīmigiyā jīvitaṃ pariccajitvā gato nigrodhamigarājā pana ahamevā”ti jātakaṃ samodhānetvā puttasinehaṃ chinditvā theriyā attanāva attano patiṭṭhānakatabhāvaṃ pakāsento, “bhikkhave, yasmā parassa attani ṭhitena saggaparāyaṇena vā maggaparāyaṇena vā bhavituṃ na sakkā, tasmā attāva attano nātho, paro kiṃ karissatī”ti vatvā imaṃ gāthamāha –

160.

“Attā hi attano nātho, ko hi nātho paro siyā;

Attanā hi sudantena, nāthaṃ labhati dullabhan”ti.

Tattha nāthoti patiṭṭhā. Idaṃ vuttaṃ hoti – yasmā attani ṭhitena attasampannena kusalaṃ katvā saggaṃ vā pāpuṇituṃ, maggaṃ vā bhāvetuṃ, phalaṃ vā sacchikātuṃ sakkā . Tasmā hi attāva attano patiṭṭhā hoti, paro ko nāma kassa patiṭṭhā siyā. Attanā eva hi sudantena nibbisevanena arahattaphalasaṅkhātaṃ dullabhaṃ nāthaṃ labhati. Arahattañhi sandhāya idha “nāthaṃ labhati dullabhan”ti vuttaṃ.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Kumārakassapamātutherīvatthu catutthaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/12. Attavagga 自己品 (Dhp 12, 157-166)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.5 Mahākālaupāsakavatthu 恶业摧毁痴人 (Dhp 12.5, 161)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

161.

Attanā hi kataṃ pāpaṃ, attajaṃ attasambhavaṃ;

Abhimatthati [abhimantati (sī. pī.)] dummedhaṃ, vajiraṃ vasmamayaṃ [vajiraṃva’mhamayaṃ (syā. ka.)] maṇiṃ.

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一六一 恶业由己造，自身所生起，摧毁愚痴者，如金刚碎石。

☸.....................................................................

死得不是时候的信徒

恶业实在是自己做的，从自己的心中生起；

恶业摧毁愚痴的人，如同金刚磨损普通的珠宝。 (偈 161)

在一个神圣的日子里，摩诃迦罗到祇树给孤独园去参加斋戒，并且整夜听闻佛法。 当天夜晚，几位小偷闯入某户人家，那一家人醒来后，急忙追赶四处逃窜的小偷。有些 小偷往精舍方向跑去，这时候，天快要亮了，摩诃迦罗也正要到精舍附近的池塘去洗脸 。这些小偷于是把偷来的东西丢在摩诃迦罗面前，然后逃之夭夭。被偷的人家这时候正 好追上来，而看见摩诃迦罗和赃物，他们误认他也是小偷，便不分青红皂白地抓住他痛 打一番，摩诃迦罗当场不幸被打死。天亮时，到池塘来取水的比丘们发现他的尸体。

这些比丘就回精舍向佛陀报告：“世尊！整夜在精舍听闻佛法的在家信徒摩诃迦罗 死于非命。”佛陀回答他们：“比丘们！如果你们从他今生所作的善行来判断的话，那 么他确实死于非命。但事实上，他是在偿还过去某一世的恶业而已。那时候，他爱上一 位有夫之妇，而把妇人的丈夫打死。因此，恶有恶报，甚至使人堕落地狱。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

5. Mahākālaupāsakavatthu

Attanā hi kataṃ pāpanti imaṃ dhammadesanaṃ satthā jetavane viharanto ekaṃ mahākālaṃ nāma sotāpannaupāsakaṃ ārabbha kathesi.

So kira māsassa aṭṭhadivasesu uposathiko hutvā vihāre sabbarattiṃ dhammakathaṃ suṇāti. Atha rattiṃ corā ekasmiṃ gehe sandhiṃ chinditvā bhaṇḍakaṃ gahetvā lohabhājanasaddena pabuddhehi sāmikehi anubaddhā gahitabhaṇḍaṃ chaḍḍetvā palāyiṃsu. Sāmikāpi te anubandhiṃsuyeva, te disā pakkhandiṃsu. Eko pana vihāramaggaṃ gahetvā mahākālassa rattiṃ dhammakathaṃ sutvā pātova pokkharaṇitīre mukhaṃ dhovantassa purato bhaṇḍikaṃ chaḍḍetvā palāyi. Core anubandhitvā āgatamanussā bhaṇḍikaṃ disvā “tvaṃ no gehasandhiṃ chinditvā bhaṇḍikaṃ haritvā dhammaṃ suṇanto viya vicarasī”ti taṃ gahetvā pothetvā māretvā chaḍḍetvā agamiṃsu. Atha naṃ pātova pānīyaghaṭaṃ ādāya gatā daharasāmaṇerā disvā “vihāre dhammakathaṃ sutvā sayitaupāsako ayuttaṃ maraṇaṃ labhatī”ti vatvā satthu ārocesuṃ. Satthā “āma, bhikkhave, imasmiṃ attabhāve kālena appatirūpaṃ maraṇaṃ laddhaṃ, pubbe katakammassa pana tena yuttameva laddhan”ti vatvā tehi yācito tassa pubbakammaṃ kathesi –

Atīte kira bārāṇasirañño vijite ekassa paccantagāmassa aṭavimukhe corā paharanti. Rājā aṭavimukhe ekaṃ rājabhaṭaṃ ṭhapesi, so bhatiṃ gahetvā manusse orato pāraṃ neti, pārato oraṃ āneti. Atheko manusso abhirūpaṃ attano bhariyaṃ cūḷayānakaṃ āropetvā taṃ ṭhānaṃ agamāsi. Rājabhaṭo taṃ itthiṃ disvāva sañjātasineho tena “aṭaviṃ no , sāmi, atikkāmehī”ti vuttepi “idāni vikālo, pātova atikkāmessāmī”ti āha. So sakālo, sāmi, idāneva no nehīti. Nivatta, bho, amhākaṃyeva gehe āhāro ca nivāso ca bhavissatīti. So neva nivattituṃ icchi. Itaro purisānaṃ saññaṃ datvā yānakaṃ nivattāpetvā anicchantasseva dvārakoṭṭhake nivāsaṃ datvā āhāraṃ paṭiyādāpesi. Tassa pana gehe ekaṃ maṇiratanaṃ atthi. So taṃ tassa yānakantare pakkhipāpetvā paccūsakāle corānaṃ paviṭṭhasaddaṃ kāresi. Athassa purisā “maṇiratanaṃ, sāmi, corehi haṭan”ti ārocesuṃ. So gāmadvāresu ārakkhaṃ ṭhapetvā “antogāmato nikkhamante vicinathā”ti āha. Itaropi pātova yānakaṃ yojetvā pāyāsi. Athassa yānakaṃ sodhentā attanā ṭhapitaṃ maṇiratanaṃ disvā santajjetvā “tvaṃ maṇiṃ gahetvā palāyasī”ti pothetvā “gahito no, sāmi, coro”ti gāmabhojakassa dassesuṃ. So “bhatakassa vata me gehe nivāsaṃ datvā bhattaṃ dinnaṃ, maṇiṃ gahetvā gato, gaṇhatha naṃ pāpapurisan”ti pothāpetvā māretvā chaḍḍāpesi. Idaṃ tassa pubbakammaṃ. So tato cuto avīcimhi nibbattitvā tattha dīgharattaṃ paccitvā vipākāvasesena attabhāvasate tatheva pothito maraṇaṃ pāpuṇi.

Evaṃ satthā mahākālassa pubbakammaṃ dassetvā, “bhikkhave, evaṃ ime satte attanā katapāpakammameva catūsu apāyesu abhimatthatī”ti vatvā imaṃ gāthamāha –

161.

“Attanā hi kataṃ pāpaṃ, attajaṃ attasambhavaṃ;

Abhimatthati dummedhaṃ, vajiraṃvasmamayaṃ maṇin”ti.

Tattha vajiraṃvasmamayaṃ maṇinti vajiraṃva asmamayaṃ maṇiṃ. Idaṃ vuttaṃ hoti – yathā pāsāṇamayaṃ pāsāṇasambhavaṃ vajiraṃ tameva asmamayaṃ maṇiṃ attano uṭṭhānaṭṭhānasaṅkhātaṃ pāsāṇamaṇiṃ khāditvā chiddaṃ chiddaṃ khaṇḍaṃ khaṇḍaṃ katvā aparibhogaṃ karoti, evameva attanā kataṃ attani jātaṃ attasambhavaṃ pāpaṃ dummedhaṃ nippaññaṃ puggalaṃ catūsu apāyesu abhimatthati kantati viddhaṃsetīti.

在此，“vajiraṃ vasmamayaṃ maṇiṃ”（如金刚碎石宝）：如金刚石击碎石头所成的宝珠。这是说：如同由石头产生、从石头中出现的金刚石，它会磨损、穿凿、粉碎那石头所成的宝珠——也就是它自己生起之处的石宝，使其无法使用；同样地，由自己所造作、在自身内产生、由自身生起的恶业，会在四恶道中碾压、切割、摧毁那没有智慧的愚痴之人。

Desanāvasāne sampattabhikkhū sotāpattiphalādīni pāpuṇiṃsūti.

开示结束时，与会的比丘们证得了入流果等。

Mahākālaupāsakavatthu pañcamaṃ.

摩诃迦罗优婆塞的故事第五则终。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/12. Attavagga 自己品 (Dhp 12, 157-166)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.6 Devadattavatthu 提婆达多故事 (Dhp 12.6, 162)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

162.

Yassa accantadussīlyaṃ, māluvā sālamivotthataṃ;

Karoti so tathattānaṃ, yathā naṃ icchatī diso.

☸---------------------------------------------------------------------

一六二 极恶破戒者，如蔓草缠树；所作正如是，令其怨敌喜。

☸.....................................................................

提婆达多的故事

破戒犹如蔓萝草，纠缠娑罗树而使之枯死；

破戒的人摧毁自己，徒然让敌人快意。 (偈 162)

有一天，一群比丘聚在一起讨论问题时，佛陀进来了。佛陀询问他们讨论的话题。他们说：“世尊！提婆达多实在是缺乏德行又很贪婪的人。他利用不正当的手段来获取阿阇世王的信任，博取名声。他更误导阿阇世王，使其相信若杀害父亲，就可以成为强而有力的统治者，阿阇世王因此迫害父亲至死。提婆达多还三次想杀害你。他真的是一个非常邪恶，又深具野心的人。”

听完比丘的看法后，佛陀说，提婆达多不只今生企图杀害他，甚至在过去的某一世，也曾如此作为。佛陀说：“比丘们！如同蔓萝草扭曲它所攀附的树，那些没有德行的人内心充满邪恶的欲望，也要为自己的恶行而受到报应。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

6. Devadattavatthu

Yassaaccantadussīlyanti imaṃ dhammadesanaṃ satthā veḷuvane viharanto devadattaṃ ārabbha kathesi.

Ekasmiñhi divase bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ – “āvuso, devadatto dussīlo pāpadhammo dussīlyakāraṇena vaḍḍhitāya taṇhāya ajātasattuṃ saṅgaṇhitvā mahantaṃ lābhasakkāraṃ nibbattetvā ajātasattuṃ pituvadhe samādapetvā tena saddhiṃ ekato hutvā nānappakārena tathāgatassa vadhāya parisakkatī”ti. Satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte “na, bhikkhave, idāneva, pubbepi devadatto nānappakārena mayhaṃ vadhāya parisakkatī”ti vatvā kuruṅgamigajātakādīni (jā. 1.2.111-2) kathetvā, “bhikkhave, accantadussīlapuggalaṃ nāma dussīlyakāraṇā uppannā taṇhā māluvā viya sālaṃ pariyonandhitvā sambhañjamānā nirayādīsu pakkhipatī”ti vatvā imaṃ gāthāmāha –

162.

“Yassa accantadussīlyaṃ, māluvā sālamivotthataṃ;

Karoti so tathattānaṃ, yathā naṃ icchatī diso”ti.

Tattha accantadussīlyanti ekantadussīlabhāvo. Gihī vā jātito paṭṭhāya dasa akusalakammapathe karonto, pabbajito vā upasampannadivasato paṭṭhāya garukāpattiṃ āpajjamāno accantadussīlo nāma. Idha pana yo dvīsu tīsu attabhāvesu dussīlo, etassa gatiyā āgataṃ dussīlabhāvaṃ sandhāyetaṃ vuttaṃ. Dussīlabhāvoti cettha dussīlassa cha dvārāni nissāya uppannā taṇhā veditabbā. Māluvā sālamivotthatanti yassa puggalassa taṃ taṇhāsaṅkhātaṃ dussīlyaṃ yathā nāma māluvā sālaṃ ottharantī deve vassante pattehi udakaṃ sampaṭicchitvā sambhañjanavasena sabbatthakameva pariyonandhati, evaṃ attabhāvaṃ otthataṃ pariyonandhitvā ṭhitaṃ. So māluvāya sambhañjitvā bhūmiyaṃ pātiyamāno rukkho viya tāya dussīlyasaṅkhātāya taṇhāya sambhañjitvā apāyesu pātiyamāno, yathā naṃ anatthakāmo diso icchati, tathā attānaṃ karoti nāmāti attho.

在此，“accantadussīlyaṃ”（极端的不道德）：指完全不道德的状态。无论是从出生起就造作十不善业道的在家人，还是从受具足戒那天起就犯重罪的出家人，都称为‘极端不道德者’。这里指的是在两三生中都品行不端的人，是针对其轮回中带来的不道德状态而说的。此处所谓的‘不道德状态’，应理解为不道德者依赖六根生起的贪爱。“māluvā sālam iva otthataṃ”（如蔓萝草覆盖娑罗树）：某个人的这种被称为贪爱的不道德状态，就像蔓萝草覆盖娑罗树一样，当天下雨时，它用叶子承接雨水，通过折断的方式完全缠绕住（树），如此覆盖、缠绕着自身而存在。这个人就像被蔓萝草折断而倒在地上的树木一样，被那称为不道德的贪爱所折断，堕入恶道之中，其意义在于：他使自己变成了如其希望他遭殃的敌人所期望的那样。

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

开示结束时，许多人证得了入流果等。

Devadattavatthu chaṭṭhaṃ.

提婆达多的故事第六则终。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/12. Attavagga 自己品 (Dhp 12, 157-166)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.7 Saṅghabhedaparisakkanavatthu 僧团不和 (Dhp 12.7, 163)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

163.

Sukarāni asādhūni, attano ahitāni ca;

Yaṃ ve hitañca sādhuñca, taṃ ve paramadukkaraṃ.

☸---------------------------------------------------------------------

一六三 不善事易作，于己实无益；于己有益事，行善极难为。

☸.....................................................................

僧团不和的故事

有害身心的恶业容易造作，

有利身心的善业则非常难奉行。 (偈 163)

有一天，提婆达多打断佛陀在竹林精舍说法，并且建议，由于佛陀日渐衰老，所以僧团领导的责任应该移交给他。佛陀拒绝他的建议，让他感到非常羞辱。从此以后，他内心异常痛苦，也企图杀害佛陀，但都失败了。后来，他改采其它手段：建议所有的比丘，在一生之中都要遵守以下五条戒律：

1. 比丘必须住在森林里。

2. 比丘只能依靠托钵乞食维生。

3. 比丘只能穿利用垃圾堆中找到的破布所做成的袈裟。

4. 比丘只能在树下休憩。

5. 比丘不可吃肉或鱼。

佛陀并不反对这些戒律，也不限制比丘遵守这些戒律，但出于其它的考虑：戒律应该是自愿奉行，而不是因为条文的严格要求，佛陀并不愿意制定为僧团戒律。提婆达多声称这五条戒律比既有的戒律好太多了，有些新出家的比丘也附和他的说法。有一天，在佛陀的询问之下，提婆达多承认他所以提议增设五条戒律是要分裂僧伽。佛陀于是忠告他，这是非常严重的恶行，但提婆达多不听佛陀的劝告。后来，提婆达多告知阿难，从此以后，他要从事与佛陀领导的僧伽全无关联的宗教活动。阿难把这消息向佛陀报告，佛陀说：“提婆达多如此分裂僧团，是非常严重的恶行，他将来会为这邪恶的企图受苦难。”佛陀更进一步的说：“有德行的人很容易行善，却难于造作恶行。邪恶的人，却容易造作恶行，而难于行善。事实上，毫无益处的事容易做，善行、有益的事却很难发心去做。”

提婆达多终于率领一群比丘到象顶山。后来，舍利弗尊者和大目犍连尊者前去劝诫跟随他前去的比丘，其中很多比丘也知过悔改，回来依止佛陀。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

7. Saṅghabhedaparisakkanavatthu

Sukarānīti imaṃ dhammadesanaṃ satthā veḷuvane viharanto saṅghabhedaparisakkanaṃ ārabbha kathesi.

Ekadivasañhi devadatto saṅghabhedāya parisakkanto āyasmantaṃ ānandaṃ piṇḍāya carantaṃ disvā attano adhippāyaṃ ārocesi. Taṃ sutvā thero satthu santikaṃ gantvā bhagavantaṃ etadavoca – “idhāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisiṃ. Addasā kho maṃ, bhante, devadatto rājagahe piṇḍāya carantaṃ. Disvā yenāhaṃ tenupasaṅkami, upasaṅkamitvā maṃ etadavoca – ‘ajjatagge dānāhaṃ, āvuso ānanda, aññatreva bhagavatā aññatra bhikkhusaṅghena uposathaṃ karissāmi saṅghakammañcā’ti. Ajja bhagavā devadatto saṅghaṃ bhindissati, uposathañca karissati saṅghakammāni cā”ti. Evaṃ vutte satthā –

“Sukaraṃ sādhunā sādhu, sādhu pāpena dukkaraṃ;

Pāpaṃ pāpena sukaraṃ, pāpamariyehi dukkaran”ti. (udā. 48) –

Imaṃ udānaṃ udānetvā, “ānanda, attano ahitakammaṃ nāma sukaraṃ, hitakammameva dukkaran”ti vatvā imaṃ gāthamāha –

163.

“Sukarāni asādhūni, attano ahitāni ca;

Yaṃ ve hitañca sādhuñca, taṃ ve paramadukkaran”ti.

Tassattho – yāni kammāni asādhūni sāvajjāni apāyasaṃvattanikattāyeva attano ahitāni ca honti, tāni sukarāni. Yaṃ pana sugatisaṃvattanikattā attano hitañca anavajjatthena sādhuñca sugatisaṃvattanikañceva nibbānasaṃvattanikañca kammaṃ, taṃ pācīnaninnāya gaṅgāya ubbattetvā pacchāmukhakaraṇaṃ viya atidukkaranti.

其义为：那些不善的、有过失的、会导致堕入恶道的行为，也就是对自己无益的行为，是容易做的。而那些会导致投生善趣、对自己有益的，并且因无过失而是善的，既能导向善趣又能导向涅槃的行为，则如同要让向东流淌的恒河逆流向西一样，是极其困难的。

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

开示结束时，许多人证得了入流果等。

Saṅghabhedaparisakkanavatthu sattamaṃ.

企图分裂僧团的故事第七则终。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/12. Attavagga 自己品 (Dhp 12, 157-166)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.8 Kālattheravatthu 嫉妒之卡拉比丘 (Dhp 12.8, 164)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

164.

Yo sāsanaṃ arahataṃ, ariyānaṃ dhammajīvinaṃ;

Paṭikkosati dummedho, diṭṭhiṃ nissāya pāpikaṃ;

Phalāni kaṭṭhakasseva, attaghātāya [attaghaññāya (sī. syā. pī.)] phallati.

☸---------------------------------------------------------------------

一六四 愚痴无慧者，因执持邪见，毁谤阿罗汉，圣贤正法教，如格他格竹，结果自毁灭。

☸.....................................................................

嫉妒的比丘

愚痴的人因为邪见，

而轻蔑阿罗汉、圣者和正直者的教诲；

他们如同格他格竹（芦苇），

因为造作恶业而招致灭亡。 (偈 164)

从前，舍卫城中有一位老妇人，像照顾自己儿子般地照顾卡拉比丘。有一天，她听邻居提及佛陀的德行之后，希望前往祇树给孤独园去听佛陀说法，于是就向卡拉比丘提出她的愿望，但卡拉比丘前后三次都打消她的念头。有一天，老妇人不理睬卡拉比丘的反对，直接前往祇树给孤独园。当卡拉比丘发现老妇人已经前往精舍时，内心自私地想着：“如果她确实听闻佛陀讲经说法，就不会再照顾我了。”所以他也赶忙到祇树给孤独园去。当他抵达时，发现老妇人正在听佛陀说法。他于是上前对佛陀说：“世尊！这位老妇人非常愚笨，无法理解精深的佛法，请您只教她有关布施和持戒的法就够了。”

佛陀知道卡拉比丘怀有恶意，而且有自私的用意，就告诫他：“你这愚痴的人，因为邪见而毁谤佛法。你这样做只是在伤害自己罢了。”

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【Dhammapada-aṭṭhakathā 法句经义注】

8. Kālattheravatthu

Yosāsananti imaṃ dhammadesanaṃ satthā jetavane viharanto kālattheraṃ ārabbha kathesi.

Sāvatthiyaṃ kirekā itthī mātuṭṭhāne ṭhatvā taṃ theraṃ upaṭṭhahi. Tassā paṭivissakagehe manussā satthu santike dhammaṃ sutvā āgantvā “aho buddhā nāma acchariyā, aho dhammadesanā madhurā”ti pasaṃsanti. Sā itthī tesaṃ kathaṃ sutvā, “bhante, ahampi satthu dhammadesanaṃ sotukāmā”ti tassa ārocesi. So “tattha mā gamī”ti taṃ nivāresi. Sā punadivase punadivasepīti yāvatatiyaṃ tena nivāriyamānāpi sotukāmāva ahosi. Kasmā so panetaṃ nivāresīti? Evaṃ kirassa ahosi – “satthu santike dhammaṃ sutvā mayi bhijjissatī”ti. Sā ekadivasaṃ pātova bhuttapātarāsā uposathaṃ samādiyitvā, “amma, sādhukaṃ ayyaṃ pariviseyyāsī”ti dhītaraṃ āṇāpetvā vihāraṃ agamāsi. Dhītāpissā taṃ bhikkhuṃ āgatakāle parivisitvā “kuhiṃ mahāupāsikā”ti vuttā “dhammassavanāya vihāraṃ gatā”ti āha. So taṃ sutvāva kucchiyaṃ uṭṭhitena ḍāhena santappamāno “idāni sā mayi bhinnā”ti vegena gantvā satthu santike dhammaṃ suṇamānaṃ disvā satthāraṃ āha, “bhante, ayaṃ itthī dandhā sukhumaṃ dhammakathaṃ na jānāti, imissā khandhādipaṭisaṃyuttaṃ sukhumaṃ dhammakathaṃ akathetvā dānakathaṃ vā sīlakathaṃ vā kathetuṃ vaṭṭatī”ti. Satthā tassajjhāsayaṃ viditvā “tvaṃ duppañño pāpikaṃ diṭṭhiṃ nissāya buddhānaṃ sāsanaṃ paṭikkosasi. Attaghātāyeva vāyamasī”ti vatvā imaṃ gāthamāha –

164.

“Yo sāsanaṃ arahataṃ, ariyānaṃ dhammajīvinaṃ;

Paṭikkosati dummedho, diṭṭhiṃ nissāya pāpikaṃ;

Phalāni kaṭṭhakasseva, attaghātāya phallatī”ti.

Tassattho – yo dummedho puggalo attano sakkārahānibhayena pāpikaṃ diṭṭhiṃ nissāya “dhammaṃ vā sossāma, dānaṃ vā dassāmā”ti vadante paṭikkosanto arahataṃ ariyānaṃ dhammajīvinaṃ buddhānaṃ sāsanaṃ paṭikkosati, tassa taṃ paṭikkosanaṃ sā ca pāpikā diṭṭhi veḷusaṅkhātassa kaṭṭhakassa phalāni viya hoti. Tasmā yathā kaṭṭhako phalāni gaṇhanto attaghātāya phallati, attano ghātatthameva phalati, evaṃ sopi attaghātāya phallatīti. Vuttampi cetaṃ –

其义为：哪个愚痴的人，由于害怕失去自己的利养恭敬，依于邪见，毁谤那些说‘我们要听法’或‘我们要布施’的人，（进而）毁谤阿罗汉、圣者、依法生活者——诸佛的教法，他的这种毁谤和那邪见，就像称为‘竹’的格他格芦苇所结的果实一样。因此，如同格他格芦苇结果是为了自我毁灭，是为了杀死自己而结果，同样地，这个人（的行为）也是为了自我毁灭而结果。正如所说：

“Phalaṃ ve kadaliṃ hanti, phalaṃ veḷuṃ phalaṃ naḷaṃ;

Sakkāro kāpurisaṃ hanti, gabbho assatariṃ yathā”ti. (cūḷava. 335; a. ni. 4.68);

“芭蕉结果实则亡，竹芦结果实亦亡；利养恭敬害恶人，如骡怀胎致己亡。”(律藏小品 335; 增支部 4.68)

Desanāvasāne upāsikā sotāpattiphale patiṭṭhahi, sampattaparisāyapi sātthikā dhammadesanā ahosīti.

开示结束时，该优婆夷确立于入流果中，对与会的听众来说，这次说法也带来了利益。

Kālattheravatthu aṭṭhamaṃ.

卡拉长老的故事第八则终。

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/12. Attavagga 自己品 (Dhp 12, 157-166)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.9 Cūḷakālaupāsakavatthu 小迦拉受妓女保护 (Dhp 12.9, 165)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

165.

Attanā hi [attanāva (sī. syā. pī.)] kataṃ pāpaṃ, attanā saṃkilissati;

Attanā akataṃ pāpaṃ, attanāva visujjhati;

Suddhī asuddhi paccattaṃ, nāñño aññaṃ [nāññamañño(sī.)] visodhaye.

☸---------------------------------------------------------------------

一六五 恶是由自己造作，污染也由自己造成；自己不作恶，清净也由自己达成；清净与否在于自己，他人无法使另一人清净。

☸.....................................................................

受妓女保护的信徒

恶业及污染都是自己造作的，

不作恶业及清净行也是自己造作的，

清不清净全在自己，别人无能为力。 (偈 165)

有一天，信徒小迦拉到祇树给孤独园去守斋戒，并且彻夜听闻佛法。第二天清早， 他回家的时候，正好有一群愤怒的人正在追捕偷走他们财物的小偷。这群小偷匆忙之际 ，把偷来的财物丢在迎面而来的小迦拉脚下。这时候追上来的人群，看见他脚下的赃物 时，怒火中烧，不明究理地误以为他也是小偷，就抓住他加以殴打。幸运的是，有几位 正要前往附近河流取水的妓女阻止他们，说她们认识小迦拉，并且说他不是小偷。这群 人才放过小迦拉。

佛陀知道这件事后，告诉小迦拉：“他们放过你，不只因为那些妓女说你不是小偷 ，也因为你真的没偷窃，是无辜的。”

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【Dhammapada-aṭṭhakathā 法句经义注】

9. Cūḷakālaupāsakavatthu

Attanāhi katanti imaṃ dhammadesanaṃ satthā jetavane viharanto cūḷakālaṃ upāsakaṃ ārabbha kathesi.

Ekadivasañhi mahākālavatthusmiṃ vuttanayeneva umaṅgacorā sāmikehi anubaddhā rattiṃ vihāre dhammakathaṃ sutvā pātova vihārā nikkhamitvā sāvatthiṃ āgacchantassa tassa upāsakassa purato bhaṇḍikaṃ chaḍḍetvā palāyiṃsu. Manussā taṃ disvā “ayaṃ rattiṃ corakammaṃ katvā dhammaṃ suṇanto viya carati, gaṇhatha nan”ti taṃ pothayiṃsu. Kumbhadāsiyo udakatitthaṃ gacchamānā taṃ disvā “apetha, sāmi, nāyaṃ evarūpaṃ karotī”ti taṃ mocesuṃ. So vihāraṃ gantvā, “bhante, ahamhi manussehi nāsito, kumbhadāsiyo me nissāya jīvitaṃ laddhan”ti bhikkhūnaṃ ārocesi. Bhikkhū tathāgatassa tamatthaṃ ārocesuṃ. Satthā tesaṃ kathaṃ sutvā, “bhikkhave, cūḷakālaupāsako kumbhadāsiyo ceva nissāya, attano ca akaraṇabhāvena jīvitaṃ labhi. Ime hi nāma sattā attanā pāpakammaṃ katvā nirayādīsu attanāva kilissanti, kusalaṃ katvā pana sugatiñceva nibbānañca gacchantā attanāva visujjhantī”ti vatvā imaṃ gāthamāha –

165.

“Attanā hi kataṃ pāpaṃ, attanā saṃkilissati;

Attanā akataṃ pāpaṃ, attanāva visujjhati;

Suddhī asuddhi paccattaṃ, nāñño aññaṃ visodhaye”ti.

Tassattho – yena attanā akusalakammaṃ kataṃ hoti, so catūsu apāyesu dukkhaṃ anubhavanto attanāva saṃkilissati. Yena pana attanā akataṃ pāpaṃ, so sugatiñceva nibbānañca gacchanto attanāva visujjhati. Kusalakammasaṅkhātā suddhi akusalakammasaṅkhātā ca asuddhi paccattaṃ kārakasattānaṃ attaniyeva vipaccati. Añño puggalo aññaṃ puggalaṃ na visodhaye neva visodheti, na kilesetīti vuttaṃ hoti.

Desanāvasāne cūḷakālo sotāpattiphale patiṭṭhahi, sampattaparisāyapi sātthikā dhammadesanā ahosīti.

Cūḷakālaupāsakavatthu navamaṃ.

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☸*********************************************************************

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/12. Attavagga 自己品 (Dhp 12, 157-166)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 12.10 Attadatthattheravatthu 精进之阿塔达塔比丘 (Dhp 12.10, 166)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

166.

Attadatthaṃ paratthena, bahunāpi na hāpaye;

Attadatthamabhiññāya, sadatthapasuto siyā.

Attavaggo dvādasamo niṭṭhito.

☸---------------------------------------------------------------------

一六六 即使为了他人重大利益，也不应舍弃自身（究竟）利益；了知自身（究竟）利益后，应当专心于自利（修行）。

☸.....................................................................

精进的比丘

不管利益他人的事多重大，

也不可疏忽自己究竟的目的（涅槃），

更要下定决心完成。（偈 166）

佛陀般涅槃前四个月就公开宣告自己入灭的日期。众多尚未证得阿罗汉果的比丘听见佛陀这么说以后，非常伤心，不知道该怎么办。从那天开始，他们就紧紧追随在佛陀身边。阿塔达塔比丘却不去见佛陀，反而下定决心，要在佛陀入灭前证得阿罗汉果，他就努力精进禅修。其他比丘不明白他的心意，却带他去见佛陀：“世尊！阿塔达塔比丘不像我们那么敬爱、尊重您，他以自我为中心，自行其是。”阿塔达塔恭敬地解释，他对佛陀最崇高的顶礼就是在佛陀入灭前证得阿罗汉果。

佛陀听完之后，加以赞叹，并且告诉其他比丘：“敬爱、尊重我的人应该像阿塔达塔一样的作为。你们来见我，并不表示对我的敬意，只有信受奉行我教诲的法才是真正尊崇我。”

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【Dhammapada-aṭṭhakathā 法句经义注】

10. Attadatthattheravatthu

Attadatthanti imaṃ dhammadesanaṃ satthā jetavane viharanto attadatthattheraṃ ārabbha kathesi.

Satthārā hi parinibbānakāle, “bhikkhave, ahaṃ ito catumāsaccayena parinibbāyissāmī”ti vutte uppannasaṃvegā sattasatā puthujjanā bhikkhū satthu santikaṃ avijahitvā “kiṃ nu kho, āvuso, karissāmā”ti sammantayamānā vicaranti. Attadatthatthero pana cintesi – “satthā kira catumāsaccayena parinibbāyissati, ahañcamhi avītarāgo, satthari dharamāneyeva arahattatthāya vāyamissāmī”ti. So bhikkhūnaṃ santikaṃ na gacchati. Atha naṃ bhikkhū “kasmā, āvuso, tvaṃ neva amhākaṃ santikaṃ āgacchasi, na kiñci mantesī”ti vatvā satthu santikaṃ netvā “ayaṃ, bhante, evaṃ nāma karotī”ti ārocayiṃsu. So satthārāpi “kasmā evaṃ karosī”ti vutte “tumhe kira, bhante, catumāsaccayena parinibbāyissatha, ahaṃ tumhesu dharantesuyeva arahattappattiyā vāyamissāmī”ti. Satthā tassa sādhukāraṃ datvā, “bhikkhave, yassa mayi sineho atthi, tena attadatthena viya bhavituṃ vaṭṭati. Na hi gandhādīhi pūjentā maṃ pūjenti, dhammānudhammapaṭipattiyā pana maṃ pūjenti. Tasmā aññenapi attadatthasadiseneva bhavitabban”ti vatvā imaṃ gāthamāha –

166.

“Attadatthaṃ paratthena, bahunāpi na hāpaye;

Attadatthamabhiññāya, sadatthapasuto siyā”ti.

Tassattho – gihibhūtā tāva kākaṇikamattampi attano atthaṃ sahassamattenāpi parassa atthena na hāpaye. Kākaṇikamattenāpi hissa attadatthova khādanīyaṃ vā bhojanīyaṃ vā nipphādeyya, na parattho. Idaṃ pana evaṃ akathetvā kammaṭṭhānasīsena kathitaṃ, tasmā “attadatthaṃ na hāpemī”ti bhikkhunā nāma saṅghassa uppannaṃ cetiyapaṭisaṅkharaṇādikiccaṃ vā upajjhāyādivattaṃ vā na hāpetabbaṃ. Ābhisamācārikavattañhi pūrentoyeva ariyaphalādīni sacchikaroti, tasmā ayampi attadatthova. Yo pana accāraddhavipassako “ajja vā suve vā”ti paṭivedhaṃ patthayamāno vicarati, tena upajjhāyavattādīnipi hāpetvā attano kiccameva kātabbaṃ. Evarūpañhi attadatthamabhiññāya “ayaṃ me attano attho”ti sallakkhetvā , sadatthapasuto siyāti tasmiṃ sake atthe uyyuttapayutto bhaveyyāti.

Desanāvasāne so thero arahatte patiṭṭhahi, sampattabhikkhūnampi sātthikā dhammadesanā ahosīti.

Attadatthattheravatthu dasamaṃ.

Attavaggavaṇṇanā niṭṭhitā.

Dvādasamo vaggo.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/13. Lokavagga 世品 (Dhp 13, 167-178)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 13.1 Daharabhikkhuvatthu 勿从下劣法 (Dhp 13.1, 167)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

13. Lokavaggo

167.

Hīnaṃ dhammaṃ na seveyya, pamādena na saṃvase;

Micchādiṭṭhiṃ na seveyya, na siyā lokavaḍḍhano.

☸---------------------------------------------------------------------

一三 世品

一六七 勿行下劣法，勿住于放逸，勿随于邪见，莫增长世俗。

☸.....................................................................

与少女争吵的比丘

不要作恶，不可放逸，要去除邪见，不可贪恋世间物（如此，才不会受苦）。（偈 167）

有一次，一位年轻的比丘和一位年老的比丘到毗舍佉的家化缘。得到供养的食物之后，年老比丘就独自到其他地方去，留下年轻的比丘在毗舍佉的家。这时候，毗舍佉的孙女正要过滤饮水，准备供养年轻比丘，却看见大水罐中自己的倒影，不禁笑了起来。年轻的比丘看见她在笑，也跟着笑了起来。但这女孩看年轻比丘对着她笑时，却说：“你这光头佬，干嘛笑我？”

年轻的比丘也回敬她：“你也是个光头，你母亲和父亲也都是光头佬。”（这是指责别人言行鲁莽的话）

这女孩一听之下就跑去向祖母哭诉。毗舍佉立刻向年轻比丘说：“请不要因为她而生气，她无意冒犯你。但比丘确实剃除头发，穿上碎布做成的袈裟，用无边缘的钵化缘。所以她的话，不也对吗？”

年轻比丘回答说：“你说得没错。但她为什么要因此羞辱我呢？”

这时，年老的比丘回来了，但也无法安抚年轻比丘和年轻女孩。

不久，佛陀也来到毗舍佉的家，并且了解这件误会的原委。佛陀知道这位年轻比丘证得初果的机缘已成熟了，为了使年轻比丘更能接受他的话，佛陀就问毗舍佉：“只因为这位比丘剃除头发，你孙女就称呼他为光头佬，这有什么意义呢？毕竟，他剃除头发是为了加入僧伽。”

年轻比丘听到佛陀如此说后，就向佛陀礼敬，并且说：

“世尊！只有你才了解我，我的老师和这女孩的祖母都不了解我。”

佛陀知道年轻比丘这时候的心态已经可以理解佛法，就接着说：

“享受感官欲望是卑微的，存有卑微的心念是错误的，不如法的！”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

13. Lokavaggo

1. Daharabhikkhuvatthu

Hīnaṃdhammanti imaṃ dhammadesanaṃ satthā jetavane viharanto aññataraṃ daharabhikkhuṃ ārabbha kathesi.

Aññataro kira thero daharabhikkhunā saddhiṃ pātova visākhāya gehaṃ agamāsi. Visākhāya gehe pañcasatānaṃ bhikkhūnaṃ dhuvayāgu niccapaññattā hoti. Thero tattha yāguṃ pivitvā daharabhikkhuṃ nisīdāpetvā sayaṃ aññaṃ gehaṃ agamāsi. Tena ca samayena visākhāya puttassa dhītā ayyikāya ṭhāne ṭhatvā bhikkhūnaṃ veyyāvaccaṃ karoti. Sā tassa daharassa udakaṃ parissāventī cāṭiyaṃ attano mukhanimittaṃ disvā hasi, daharopi taṃ oloketvā hasi. Sā taṃ hasamānaṃ disvā “chinnasīso hasatī”ti āha. Atha naṃ daharo “tvaṃ chinnasīsā, mātāpitaropi te chinnasīsā”ti akkosi. Sā rodamānā mahānase ayyikāya santikaṃ gantvā “kiṃ idaṃ, ammā”ti vutte tamatthaṃ ārocesi. Sā daharassa santikaṃ āgantvā, “bhante, mā kujjhi, na etaṃ chinnakesanakhassa chinnanivāsanapārupanassa majjhe chinnakapālaṃ ādāya bhikkhāya carantassa ayyassa agarukan”ti āha. Daharo āma, upāsike, tvaṃ mama chinnakesādibhāvaṃ jānāsi, imissā maṃ “chinnasīso”ti katvā akkosituṃ vaṭṭissatīti. Visākhā neva daharaṃ saññāpetuṃ asakkhi, napi dārikaṃ. Tasmiṃ khaṇe thero āgantvā “kimidaṃ upāsike”ti pucchitvā tamatthaṃ sutvā daharaṃ ovadanto āha – “apehi, āvuso, nāyaṃ chinnakesanakhavatthassa majjhe chinnakapālaṃ ādāya bhikkhāya carantassa akkoso, tuṇhī hohī”ti. Āma, bhante, kiṃ tumhe attano upaṭṭhāyikaṃ atajjetvā maṃ tajjetha, maṃ “chinnasīso”ti akkosituṃ vaṭṭissatīti. Tasmiṃ khaṇe satthā āgantvā “kiṃ idan”ti pucchi. Visākhā ādito paṭṭhāya taṃ pavattiṃ ārocesi. Satthā tassa daharassa sotāpattiphalūpanissayaṃ disvā “mayā imaṃ daharaṃ anuvattituṃ vaṭṭatī”ti cintetvā visākhaṃ āha – “kiṃ pana visākhe tava dārikāya chinnakesādimattakeneva mama sāvake chinnasīse katvā akkosituṃ vaṭṭatī”ti? Daharo tāvadeva uṭṭhāya añjaliṃ paggahetvā , “bhante, etaṃ pañhaṃ tumheva suṭṭhu jānātha, amhākaṃ upajjhāyo ca upāsikā ca suṭṭhu na jānantī”ti āha. Satthā daharassa attano anukulabhāvaṃ ñatvā “kāmaguṇaṃ ārabbha hasanabhāvo nāma hīno dhammo, hīnañca nāma dhammaṃ sevituṃ pamādena saddhiṃ saṃvasituṃ na vaṭṭatī”ti vatvā imaṃ gāthamāha –

167.

“Hīnaṃ dhammaṃ na seveyya, pamādena na saṃvase;

Micchādiṭṭhiṃ na seveyya, na siyā lokavaḍḍhano”ti.

Tattha hīnaṃ dhammanti pañcakāmaguṇaṃ dhammaṃ. So hi hīno dhammo na antamaso oṭṭhagoṇādīhipi paṭisevitabbo. Hīnesu ca nirayādīsu ṭhānesu nibbattāpetīti hīno nāma, taṃ na seveyya. Pamādenāti sativossaggalakkhaṇena pamādenāpi na saṃvase. Na seveyyāti micchādiṭṭhimpi na gaṇheyya. Lokavaḍḍhanoti yo hi evaṃ karoti, so lokavaḍḍhano nāma hoti. Tasmā evaṃ akaraṇena na siyā lokavaḍḍhanoti.

Desanāvasāne so daharo sotāpattiphale patiṭṭhahi, sampattānampi sātthikā dhammadesanā ahosīti.

Daharabhikkhuvatthu paṭhamaṃ.

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/13. Lokavagga 世品 (Dhp 13, 167-178)”

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【经名】 13.2 Suddhodanavatthu 佛返迦毗罗卫城 (Dhp 13.2, 168-169)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

168.

Uttiṭṭhe nappamajjeyya, dhammaṃ sucaritaṃ care;

Dhammacārī sukhaṃ seti, asmiṃ loke paramhi ca.

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一六八 应当奋起勿放逸，奉行正法善行；依法行持者，此世他世皆安乐。

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佛陀返回迦毗罗卫城

人不可放逸，应该勤修正法善行，

如此做的人今生与来世都安乐。 (偈 168)

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169.

Dhammaṃ care sucaritaṃ, na naṃ duccaritaṃ care;

Dhammacārī sukhaṃ seti, asmiṃ loke paramhi ca.

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一六九 应奉行正法善行，不应行非法恶行；依法行持者，此世他世皆安乐。

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人应该奉行正法善行，不可作恶行，

奉行正法善行的人，今生与来世都安乐 (偈 169)

佛陀究竟证悟后第一次返回迦毗罗卫城（佛陀的家乡）时，住在尼拘娄陀园，并且在当地为亲戚们说法。净饭王认为佛陀身为他的孩子，第二天应该会直接到他的王宫来化缘，而不会到其他地方去才对，所以并没有特别邀请佛陀前去接受供养，只是下令准备供养而已。

由于没有人特别邀请他前去接受供养，佛陀和众多比丘第二天就进城化缘。进城之前，他心里斟酌着：“过去诸佛再进入亲戚的城市时，是直接到亲戚的家去，或逐户化缘？”经过思惟后，他明白过去佛都是一家一户地化缘，也就依序去化缘。

当净饭王从儿媳妇耶输陀罗（佛陀未出家时的妻子）处得知这件几近羞辱的消息后，异常愤怒，就去找佛陀：“孩子，你为什么要羞辱我？看你如此化缘，我真的无地自容，你曾经是坐着金轿旅游的人，现在却一家一户化缘，这种作法适当吗？你为什么要羞辱我！”

佛陀回答道：“国王，我并没有羞辱你，我不过是遵照过去诸佛的规矩而已，诸佛皆化缘生。”

国王明白诸佛都是如此，于是接受佛陀化缘的作法。

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【Dhammapada-aṭṭhakathā 法句经义注】

2. Suddhodanavatthu

Uttiṭṭheti imaṃ dhammadesanaṃ satthā nigrodhārāme viharanto pitaraṃ ārabbha kathesi.

Ekasmiñhi samaye satthā paṭhamagamanena kapilapuraṃ gantvā ñātīhi katapaccuggamano nigrodhārāmaṃ patvā ñātīnaṃ mānabhindanatthāya ākāse ratanacaṅkamaṃ māpetvā tattha caṅkamanto dhammaṃ desesi. Ñātī pasannacittā suddhodanamahārājānaṃ ādiṃ katvā vandiṃsu. Tasmiṃ ñātisamāgame pokkharavassaṃ vassi. Taṃ ārabbha mahājanena kathāya samuṭṭhāpitāya “na, bhikkhave, idāneva, pubbepi mayhaṃ ñātisamāgame pokkharavassaṃ vassiyevā”ti vatvā vessantarajātakaṃ (jā. 2.22.1655 ādayo) kathesi. Dhammadesanaṃ sutvā pakkamantesu ñātīsu ekopi satthāraṃ na nimantesi. Rājāpi “mayhaṃ putto mama gehaṃ anāgantvā kahaṃ gamissatī”ti animantetvāva agamāsi. Gantvā ca pana gehe vīsatiyā bhikkhusahassānaṃ yāguādīni paṭiyādāpetvā āsanāni paññāpesi. Punadivase satthā piṇḍāya pavisanto “kiṃ nu kho atītabuddhā pitu nagaraṃ patvā ujukameva ñātikulaṃ pavisiṃsu, udāhu paṭipāṭiyā piṇḍāya cariṃsū”ti āvajjento “paṭipāṭiyā cariṃsū”ti disvā paṭhamagehato paṭṭhāya piṇḍāya caranto pāyāsi. Rāhulamātā pāsādatale nisinnāva disvā taṃ pavattiṃ rañño ārocesi. Rājā sāṭakaṃ saṇṭhāpento vegena nikkhamitvā satthāraṃ vanditvā – “putta, kasmā maṃ nāsesi, ativiya te piṇḍāya carantena lajjā uppāditā, yuttaṃ nāma vo imasmiṃyeva nagare suvaṇṇasivikādīhi vicaritvā piṇḍāya carituṃ, kiṃ maṃ lajjāpesī”ti? “Nāhaṃ taṃ, mahārāja, lajjāpemi, attano pana kulavaṃsaṃ anuvattāmī”ti. “Kiṃ pana, tāta, piṇḍāya caritvā jīvanavaṃso mama vaṃso”ti? “Neso, mahārāja, tava vaṃso, mama paneso vaṃso. Anekāni hi buddhasahassāni piṇḍāya caritvāva jīviṃsū”ti vatvā dhammaṃ desento imā gāthā abhāsi –

168.

“Uttiṭṭhe nappamajjeyya, dhammaṃ sucaritaṃ care;

Dhammacārī sukhaṃ seti, asmiṃ loke paramhi ca.

169.

“Dhammaṃ care sucaritaṃ, na naṃ duccaritaṃ care;

Dhammacārī sukhaṃ seti, asmiṃ loke paramhi cā”ti.

Tattha uttiṭṭheti uṭṭhahitvā paresaṃ gharadvāre ṭhatvā gahetabbapiṇḍe. Nappamajjeyyāti piṇḍacārikavattañhi hāpetvā paṇītabhojanāni pariyesanto uttiṭṭhe pamajjati nāma, sapadānaṃ piṇḍāya caranto pana na pamajjati nāma. Evaṃ karonto uttiṭṭhe nappamajjeyya. Dhammanti anesanaṃ pahāya sapadānaṃ caranto tameva bhikkhācariyadhammaṃ sucaritaṃ care. Sukhaṃ setīti desanāmattametaṃ, evaṃ panetaṃ bhikkhācariyadhammaṃ caranto dhammacārī idha loke catūhi iriyāpathehi sukhaṃ viharatīti attho. Na naṃ duccaritanti vesiyādibhede agocare caranto bhikkhācariyadhammaṃ duccaritaṃ carati nāma. Evaṃ acaritvā dhammaṃ care sucaritaṃ, na naṃ duccaritaṃ care. Sesaṃ vuttatthameva.

Desanāvasāne rājā sotāpattiphale patiṭṭhahi, sampattānampi sātthikā dhammadesanā ahosīti.

Suddhodanavatthu dutiyaṃ.

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/13. Lokavagga 世品 (Dhp 13, 167-178)”

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【经名】 13.3 Pañcasatavipassakabhikkhuvatthu 观想海市蜃楼 (Dhp 13.3, 170)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

170.

Yathā pubbuḷakaṃ [pubbuḷakaṃ (sī. pī.)] passe, yathā passe marīcikaṃ;

Evaṃ lokaṃ avekkhantaṃ, maccurājā na passati.

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一七〇 视世如水泡，观世如幻象；如是观世者，死王不见他。

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观想海市蜃楼

人若视世间如水泡，

如海市蜃楼，

则不落生死轮回。 (偈 170)

有一次，几百位比丘到森林去禅修。但由于进展太缓慢，他们决定回精舍向佛陀请示更适合他们的禅修题目。

途中，他们遇见了海市蜃楼，就针对这种现象禅修起来。后来，当他们抵达精舍时，突然暴雨来袭，硕大的雨滴打在地上，形成水泡，后来就消失不见了。

他们因此如是思惟：“我们的身体就像这些水泡，终究会毁坏。” 而察觉到五蕴的无常。

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【Dhammapada-aṭṭhakathā 法句经义注】

3. Pañcasatavipassakabhikkhuvatthu

Yathāpubbuḷakanti imaṃ dhammadesanaṃ satthā jetavane viharanto pañcasate vipassake bhikkhū ārabbha kathesi.

Te kira satthu santike kammaṭṭhānaṃ gahetvā araññaṃ pavisitvā ghaṭentā vāyamantā appavisesā “visesetvā kammaṭṭhānaṃ gahessāmā”ti satthu santikaṃ āgacchantā antarāmagge marīcikammaṭṭhānaṃ bhāventāva āgamiṃsu . Tesaṃ vihāraṃ paviṭṭhakkhaṇeyeva devo vassi. Te tattha tattha pamukhesu ṭhatvā dhārāvegena uṭṭhahitvā bhijjante pubbaḷake disvā “ayampi attabhāvo uppajjitvā bhijjanatthena pubbuḷakasadisoyevā”ti ārammaṇaṃ gaṇhiṃsu. Satthā gandhakuṭiyaṃ nisinnova te bhikkhū oloketvā tehi saddhiṃ kathento viya obhāsaṃ pharitvā imaṃ gāthamāha –

170.

“Yathā pubbuḷakaṃ passe, yathā passe marīcikaṃ;

Evaṃ lokaṃ avekkhantaṃ, maccurājā na passatī”ti.

Tattha marīcikanti mayūkhaṃ. Te hi dūratova gehasaṇṭhānādivasena upaṭṭhitāpi upagacchantānaṃ agayhūpagā rittakā tucchakāva. Tasmā yathā uppajjitvā bhijjanatthena pubbuḷakaṃ rittatucchādibhāveneva passeyya, evaṃ khandhādilokaṃ avekkhantaṃ maccurājā na passatīti attho.

Desanāvasāne te bhikkhū ṭhitaṭṭhāneyeva arahattaṃ pāpuṇiṃsūti.

Pañcasatavipassakabhikkhuvatthu tatiyaṃ.

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/13. Lokavagga 世品 (Dhp 13, 167-178)”

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【经名】 13.4 Abhayarājakumāravatthu 佛陀安慰王子 (Dhp 13.4, 171)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

171.

Etha passathimaṃ lokaṃ, cittaṃ rājarathūpamaṃ;

Yattha bālā visīdanti, natthi saṅgo vijānataṃ.

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一七一 来观此世间，犹如饰王车，愚者沉湎此中，智者不执着。

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佛陀安慰悲伤的王子

世间如国王华丽的车乘，

愚痴的人沉湎其中，智者则不执着。 (偈 171)

阿婆耶王子平定边境的叛乱后，凯旋归来。频婆娑罗王非常高兴，恩准他在七日内享受君王般的恩宠和荣耀，同时特地派一位女舞者加以慰劳。第七天，当这位女舞者正在花园娱乐王子和他同伴时，突然心脏病发，当场倒地死亡。王子受到惊吓，感到十分沮丧。他非常哀伤地前去面见佛陀，寻求佛陀的安慰。佛陀告诫他：“王子，你累世以来所流的泪无可计量，愚痴的人才会深深陷入世间五蕴(色、受、想、行、识)之中。”

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【Dhammapada-aṭṭhakathā 法句经义注】

4. Abhayarājakumāravatthu

Etha passathimaṃ lokanti imaṃ dhammadesanaṃ satthā veḷuvane viharanto abhayarājakumāraṃ ārabbha kathesi.

Tassa kira paccantaṃ vūpasametvā āgatassa pitā bimbisāro tussitvā ekaṃ naccagītakusalaṃ nāṭakitthiṃ datvā sattāhaṃ rajjamadāsi. So sattāhaṃ gehā bahi anikkhantova rajjasiriṃ anubhavitvā aṭṭhame divase nadītitthaṃ gantvā nhatvā uyyānaṃ pavisitvā santatimahāmatto viya tassā itthiyā naccagītaṃ passanto nisīdi. Sāpi taṅkhaṇaññeva santatimahāmattassa nāṭakitthī viya satthakavātānaṃ vasena kālamakāsi. Kumāro tassā kālakiriyāya uppannasoko “na me imaṃ sokaṃ ṭhapetvā satthāraṃ añño nibbāpetuṃ sakkhissatī”ti satthāraṃ upasaṅkamitvā, “bhante, sokaṃ me nibbāpethā”ti āha. Satthā taṃ samassāsetvā “tayā hi, kumāra, imissā itthiyā evameva matakāle rodantena pavattitānaṃ assūnaṃ anamatagge saṃsāre pamāṇaṃ natthī”ti vatvā tāya desanāya sokassa tanubhāvaṃ ñatvā, “kumāra, mā soci, bālajanānaṃ saṃsīdanaṭṭhānametan”ti vatvā imaṃ gāthamāha –

171.

“Etha passathimaṃ lokaṃ, cittaṃ rājarathūpamaṃ;

Yattha bālā visīdanti, natthi saṅgo vijānatan”ti.

Tattha te passathāti rājakumārameva sandhāyāha. Imaṃ lokanti imaṃ khandhalokādisaṅkhātaṃ attabhāvaṃ. Cittanti sattaratanādivicittaṃ rājarathaṃ viya vatthālaṅkārādicittitaṃ. Yattha bālāti yasmiṃ attabhāve bālā evaṃ visīdanti. Vijānatanti vijānantānaṃ paṇḍitānaṃ ettha rāgasaṅgādīsu ekopi saṅgo natthīti attho.

Desanāvasāne rājakumāro sotāpattiphale patiṭṭhahi, sampattānampi sātthikā dhammadesanā ahosīti.

Abhayarājakumāravatthu catutthaṃ.

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☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/13. Lokavagga 世品 (Dhp 13, 167-178)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 13.5 Sammajjanattheravatthu 明月无云翳 (Dhp 13.5, 172)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

172.

Yo ca pubbe pamajjitvā, pacchā so nappamajjati;

Somaṃ lokaṃ pabhāseti, abbhā muttova candimā.

☸---------------------------------------------------------------------

一七二 若人先放逸，而后不放逸，如月出云翳，照耀于此世。

☸.....................................................................

手执扫帚的比丘

人若不放逸，则自净其意，

并照耀世间，一如明月无云翳。 (偈 172)

沙姆迦尼尊者大部分的时间都在打扫，住在同一精舍的离瓦塔尊者反而大部分的时间都在禅修。沙姆迦尼尊者认为离瓦塔尊者只是在浪费时光。

有一天，沙姆迦尼尊者告诉离瓦塔尊者：

“你很懒惰，只知依靠信徒出于虔诚和慷慨所供养的食物。难道你不觉得有时候也该打扫地板、房屋或其它地方吗？”

离瓦塔尊者回答他：“朋友！比丘不应该所有的时间都在打扫。应该在清晨时打扫，然后外出化缘，进食之后，观身，察觉生命的真相，或者，背诵经文直到晚上，这时候，如果愿意的话，可以再打扫一次。”沙姆迦尼尊者严格遵照离瓦塔尊者的话去做，不久就证得阿罗汉果。

其他比丘发现沙姆加尼尊者不再把大部分时间在打扫，就问他原因。

他说：“当我正念尚未具足时，我经常打扫，但现在我已经正念现前了。”

其他比丘对他的话存有怀疑，就去请教佛陀：“世尊！沙姆迦尼尊者宣称他是阿罗汉了。”佛陀告诉他们，沙姆迦尼尊者真的已经证得阿罗汉果了。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

5. Sammajjanattheravatthu

Yoca pubbeti imaṃ dhammadesanaṃ satthā jetavane viharanto sammajjanattheraṃ ārabbha kathesi.

So kira pāto vā sāyaṃ vāti velaṃ pamāṇaṃ akatvā abhikkhaṇaṃ sammajjantova vicarati. So ekadivasaṃ sammajjaniṃ gahetvā divāṭṭhāne nisinnassa revatattherassa santikaṃ gantvā “ayaṃ mahākusīto janassa saddhādeyyaṃ bhuñjitvā āgantvā nisīdati, kiṃ nāmetassa sammajjaniṃ gahetvā ekaṃ ṭhānaṃ sammajjituṃ na vaṭṭatī”ti āha. Thero “ovādamassa dassāmī”ti cintetvā ehāvusoti. Kiṃ, bhanteti? Gaccha nhatvā ehīti. So tathā akāsi. Atha naṃ thero ekamantaṃ nisīdāpetvā ovadanto āha – “āvuso, bhikkhunā nāma na sabbakālaṃ sammajjantena vicarituṃ vaṭṭati, pāto eva pana sammajjitvā piṇḍāya caritvā piṇḍapātapaṭikkantena āgantvā rattiṭṭhāne vā divāṭṭhāne vā nisinnena dvattiṃsākāraṃ sajjhāyitvā attabhāve khayavayaṃ paṭṭhapetvā sāyanhe uṭṭhāya sammajjituṃ vaṭṭati, niccakālaṃ asammajjitvā attanopi nāma okāso kātabbo”ti. So therassa ovāde ṭhatvā na cirasseva arahattaṃ pāpuṇi. Taṃ taṃ ṭhānaṃ uklāpaṃ ahosi. Atha naṃ bhikkhū āhaṃsu – “āvuso sammajjanatthera, taṃ taṃ ṭhānaṃ uklāpaṃ kasmā na sammajjasī”ti? “Bhante, mayā pamādakāle evaṃ kataṃ, idānāmhi appamatto”ti. Bhikkhū “ayaṃ thero aññaṃ byākarotī”ti satthu ārocesuṃ. Satthā “āma, bhikkhave, mama putto pubbe pamādakāle sammajjanto vicari, idāni pana maggaphalasukhena vītināmento na sammajjatī”ti vatvā imaṃ gāthamāha –

172.

“Yo ca pubbe pamajjitvā, pacchā so nappamajjati;

Somaṃ lokaṃ pabhāseti, abbhā muttova candimā”ti.

Tassattho – yo puggalo pubbe vattapaṭivattakaraṇena vā sajjhāyādīhi vā pamajjitvā pacchā maggaphalasukhena vītināmento nappamajjati, so abbhādīhi mutto candova okāsalokaṃ maggañāṇena imaṃ khandhādilokaṃ obhāseti, ekālokaṃ karotīti.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Sammajjanattheravatthu pañcamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/13. Lokavagga 世品 (Dhp 13, 167-178)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 13.6 Aṅgulimālattheravatthu 鸯掘魔证圣果 (Dhp 13.6, 173)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

173.

Yassa pāpaṃ kataṃ kammaṃ, kusalena pidhīyati [pitīyati (sī. syā. pī.)];

Somaṃ lokaṃ pabhāseti, abbhā muttova candimā.

☸---------------------------------------------------------------------

一七三 若作恶业人，覆之以善业，如月出云翳，照耀于此世。

☸.....................................................................

证圣果的杀人凶手

造作恶业后，再以善业补救的人，

光耀世间，如明月无云翳。

鸯掘魔的本名是阿伊沙卡，出生为婆罗门，他的父亲在憍萨罗国波斯匿王的王宫任职。他的父母送他前往怛刹尸罗接受教育，由于他相当聪慧，而且服从老师，因此甚得老师和师母的欢心，其他学生因此忌妒他，就向老师诬告他和师母有染。刚开始的时候，老师不相信他们的话，但经过他们一再的诬告，他终于相信，而决定报复阿伊沙卡，但又害怕杀害阿伊沙卡会受到报应，于是便设计一个比直接杀害无辜的阿伊沙卡更恶毒的计划：他告诉阿伊沙卡去杀害一千个人，而且每杀一个人，就砍下一根指头给他 ，做为感谢他教导的学费。阿伊沙卡虽然十分不愿意，但为了服从老师，就开始杀人，并且把砍下来的指头挂在树上，但这些指头却被乌鸦和秃鹰吃掉，所以他就把指头做成项链，以确定数目。

由于他的杀人行为，人们称呼他为鸯掘魔（意思是手指头项链），他也因此成为令人惧怕的人物。国王知道他的暴行之后，下令要逮捕他。他的母亲玛塔妮听到国王的命令后，就亲自下乡，打算拼了老命也要拯救他。而这时候，他颈上的项链已经有九百九十九根手指头了，只差一根就凑足一千的数目了。

当天清晨，佛陀明白如果不加以阻挠的话，正在寻找最后一个被害者的阿伊沙卡一定会发现他的母亲，并且加以杀害。果真如此，他就会受更长久的苦报。出于对他的慈悲，佛陀就出发前去他栖身的森林。

经过很多不眠不休的日子，阿依沙卡非常疲倦、焦虑，整个人几近崩溃而急于砍下最后一根手指头。他决定杀害第一个见到的人，就在这时候，他瞥见佛陀，便高高举起刀子追赶上去，想要加以杀害。但无论如何追赶，佛陀总是在前面。最后，他大声吼叫：“比丘！停止！停止！”

佛陀回答道：“我已经停止了，是你自己未曾停止。”

阿伊沙卡并不明白佛陀话中的涵意，就问道：“比丘！你为什么说，你已经停止，是我尚未停止？”

佛陀告诉他：“我说我已经停止，因为我已经不再杀害众生，不再瞋恨众生，我内心满怀无限的爱心、耐心和智慧。而你尚未放弃杀害众生，瞋恨众生，而且没有爱心与耐心。因此你才是尚未停止下来的人。”

听完佛陀这席话，阿伊沙卡心中激起一阵思考：“这些话只有智者才说得出口，这比丘智慧超凡，兼且异常勇敢，他一定是比丘的领导者，他一定就是佛陀！他必定是为了使我重见光明才专程来这里的。”这么一想之后，他放下武器，请求佛陀恩许他加入僧伽，佛陀也答应他的请求。

阿伊沙卡的母亲在森林里到处喊他的名字，但遍寻不着，只好回家去。后来，国王和手下在佛陀的精舍找到他，但发现他已经放弃过去的邪恶行为，成为比丘，就决定放他一条生路。阿伊沙卡于是在精舍里，精进修行。

尽管如此，他的内心仍然不得安宁，因为即使单独禅修的时候，过去的种种作为和那些受害者令人怜悯的哀嚎总是浮现在脑海里。每当他外出化缘时，人们更因为他过去所做的恶业而向他投掷石头，或者用棍杖打他，所以每次都是头破血流，一身瘀青的回祇树给孤独园。佛陀告诫他：“鸯掘魔！你已经不再作恶了，要有耐心！你现在所受的，都是你今生所作恶业的恶报。如果不是我遇见你，你的恶业会令你在地狱中遭受更长久的折磨。”

一天早上，他在到舍卫城化缘的路上听见痛苦的哭声。当他发现是一位孕妇正在产前疼痛，却无法顺利生产时，他内心想到：“一切众生都免不了苦。”他满怀慈悲心地回去向佛陀叙说孕妇产前痛苦一事，佛陀就教导他诵读一段经文，这段经文后人称之为《鸯掘魔经》。学会后，他回到原来的地方，坐下来，隔着一片纱幕，开始诵念佛陀教他的经文：“姊妹！自从我成为阿罗汉以来，我未曾故意杀害任何众生，愿此经文使你一切顺利，且预祝你未出世的孩子安好。”这时候，这妇女顺利生下孩子且母子均安。这经文至今仍然有效。

鸯掘魔喜欢单独一人在偏僻的地方居处。后来，他安祥的去世了，但已经证得阿罗汉果，所以他的去世是般涅槃。其他比丘请问佛陀鸯掘魔往生何处，佛陀告诉他们：“鸯掘魔已经般涅槃了。”他们却不相信：“杀害这么多人命的人可能般涅槃吗？”

佛陀回答他们：“比丘们！鸯掘魔因为没有善友，所以才会作下如此多的恶业。后来，他经由善友的协助和忠告，而坚定、正念现前地修习佛法和修禅。因此，他的恶业被他的善业所粉碎，内心没有丝毫的污垢烦恼。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

6. Aṅgulimālattheravatthu

Yassa pāpanti imaṃ dhammadesanaṃ satthā jetavane viharanto aṅgulimālattheraṃ ārabbha kathesi. Vatthu aṅgulimālasuttantavaseneva (ma. ni. 2.347 ādayo) veditabbaṃ.

Thero pana satthu santike pabbajitvā arahattaṃ pāpuṇi. Atha kho āyasmā aṅgulimālo rahogato paṭisallīno vimuttisukhapaṭisaṃvedī. Tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Yo ca pubbe pamajjitvā, pacchā so nappamajjati;

Somaṃ lokaṃ pabhāseti, abbhā muttova candimā”ti. –

Ādinā nayena udānaṃ udānetvā anupādisesāya nibbānadhātuyā parinibbuto. Bhikkhū “kahaṃ nu kho, āvuso, thero uppanno”ti dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ? Satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā, “bhante, aṅgulimālattherassa nibbattaṭṭhānakathāyā”ti vutte “parinibbuto ca, bhikkhave, mama putto”ti. “Bhante, ettake manusse māretvā parinibbuto”ti? “Āma, bhikkhave, so pubbe ekaṃ kalyāṇamittaṃ alabhitvā ettakaṃ pāpamakāsi, pacchā pana kalyāṇamittapaccayaṃ labhitvā appamatto ahosi. Tenassa taṃ pāpakammaṃ kusalena pihitan”ti vatvā imaṃ gāthamāha –

173.

“Yassa pāpaṃ kataṃ kammaṃ, kusalena pidhīyati;

Somaṃ lokaṃ pabhāseti, abbhā muttova candimā”ti.

Tattha kusalenāti arahattamaggaṃ sandhāya vuttaṃ. Sesaṃ uttānatthamevāti.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Aṅgulimālattheravatthu chaṭṭhaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/13. Lokavagga 世间品 (Dhp 13, 167-178)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 13.7 Pesakāradhītāvatthu 纺织女明白世间真相 (Dhp 13.7, 174)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

174.

Andhabhūto [andhībhūto (ka.)] ayaṃ loko, tanukettha vipassati;

Sakuṇo jālamuttova, appo saggāya gacchati.

☸---------------------------------------------------------------------

一七四 这个世间是黑暗的，能清楚看见的人很少；就像从网中逃脱的鸟儿，去往善界（天界）的众生也很少。

☸.....................................................................

明白世间真相的纺织女

世间大部分的人是盲目的，只有少数的人明白正法；

就像只有少数的鸟儿能脱离罗网，少数的人能往生善趣。 (偈 174 )

有一天，佛陀在阿拉维讲授生命的无常。佛陀说：“请正念现前地观死：生命是不确定的，死亡是确定的，人总有一天要面对死亡。”

佛陀也劝诫大众要经常保持正念，察觉生命的真相。他也告诫大众：“如同手持木棍或长矛的人在面对敌人和其他有毒、危险的动物时，不至于手足无措一般，对死亡有正念的人也会保持正念面对死亡，因此会往生善界。”很多人无法领会其中的含义，但一位十六岁的纺织女清楚明白佛陀的深意。说法后，佛陀返回祇树给孤独园。

有一天，佛陀通过天眼观察世间，明白那位女孩证得初果的机缘已经成熟，就再度前往阿拉维说法。当这女孩听到佛陀和数百位比丘再度莅临说法时，也想前去听法，但他父亲却急需一些纺织用的线轴，她于是快速绑好线轴，然后出去找父亲，想把这些线轴交给父亲。路上，她在听法大众的外围停留了一会儿。

佛陀知道这女孩一定会来听法。佛陀也知道，这女孩一定要在前往纺织机器之前听闻佛法，而不是离开纺织机后才来听法。因为她生命即将消失，而她往生何处仍不确定。所以当年轻的纺织女孩出现在听法大众的外围时，佛陀仔细注视她，而当她发现佛陀注视她时，她放下篮子，恭敬地走向佛陀。佛陀就问她四个问题：

“你从何处来？” “我不知道。”

“你要往何处去？”“我不知道。”

“你不知道吗？” “我知道。”

“你知道吗？” “我不知道。”

大众听见她如此回答佛陀的问题，都认为她对佛陀不恭敬。佛陀就问她的回答是什么含义。

她说：“世尊！既然您知道我是从家里来的，所以我认为您的第一个问题是问我的过去世是什么，我就回答：‘不知道。’第二个问题问我的来世要往生何处，我回答：‘我不知道。’第三个问题问我知不知道有一天会死亡，所以我回答：‘我知道。’最后的问题问我知不知道何时会死亡，我回答：‘我不知道。’”佛陀听完她的解释后，称赞她的解释。她也在听完佛陀的说法后，证得初果。

然后，她继续前往纺织机所在的房子，当她抵达时，她父亲正坐在纺织者的座位上睡觉。这时候，她父亲突然醒来，却意外地拉动纺织梭，结果，纺织梭的头打到女孩的胸口，以致于当场死亡，而往生兜率天。她父亲这时候伤心欲绝，泪流满面，但也明白生命无常，他就前去面见佛陀，请求允许他加入僧伽。从此以后，他成为比丘。不久之后，更证得阿罗汉果。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

7. Pesakāradhītāvatthu

Andhabhūtoti imaṃ dhammadesanaṃ satthā aggāḷave cetiye viharanto ekaṃ pesakāradhītaraṃ ārabbha kathesi.

Ekadivasañhi āḷavivāsino satthari āḷaviṃ sampatte nimantetvā dānaṃ adaṃsu. Satthā bhattakiccāvasāne anumodanaṃ karonto “addhuvaṃ me jīvitaṃ, dhuvaṃ me maraṇaṃ, avassaṃ mayā maritabbameva , maraṇapariyosānaṃ me jīvitaṃ, jīvitameva aniyataṃ, maraṇaṃ niyatanti evaṃ maraṇassatiṃ bhāvetha. Yesañhi maraṇassati abhāvitā, te pacchime kāle āsīvisaṃ disvā bhītaadaṇḍapuriso viya santāsappattā bheravaravaṃ ravantā kālaṃ karonti. Yesaṃ pana maraṇassati bhāvitā, te dūratova āsīvisaṃ disvā daṇḍakena gahetvā chaḍḍetvā ṭhitapuriso viya pacchime kāle na santasanti, tasmā maraṇassati bhāvetabbā”ti āha. Taṃ dhammadesanaṃ sutvā avasesajanā sakiccappasutāva ahesuṃ. Ekā pana soḷasavassuddesikā pesakāradhītā “aho buddhānaṃ kathā nāma acchariyā, mayā pana maraṇassatiṃ bhāvetuṃ vaṭṭatī”ti rattindivaṃ maraṇassatimeva bhāvesi. Satthāpi tato nikkhamitvā jetavanaṃ agamāsi. Sāpi kumārikā tīṇi vassāni maraṇassatiṃ bhāvesiyeva.

Athekadivasaṃ satthā paccūsasamaye lokaṃ olokento taṃ kumārikaṃ attano ñāṇajālassa antopaviṭṭhaṃ disvā “kiṃ nu kho bhavissatī”ti upadhārento “imāya kumārikāya mama dhammadesanāya sutadivasato paṭṭhāya tīṇi vassāni maraṇassati bhāvitā, idānāhaṃ tattha gantvā imaṃ kumārikaṃ cattāro pañhe pucchitvā tāya vissajjentiyā catūsu ṭhānesu sādhukāraṃ datvā imaṃ gāthaṃ bhāsissāmi. Sā gāthāvasāne sotāpattiphale patiṭṭhahissati, taṃ nissāya mahājanassāpi sātthikā dhammadesanā bhavissatī”ti ñatvā pañcasatabhikkhuparivāro jetavanā nikkhamitvā anupubbena aggāḷavavihāraṃ agamāsi. Āḷavivāsino “satthā āgato”ti sutvā taṃ vihāraṃ gantvā nimantayiṃsu. Tadā sāpi kumārikā satthu āgamanaṃ sutvā “āgato kira mayhaṃ pitā, sāmi, ācariyo puṇṇacandamukho mahāgotamabuddho”ti tuṭṭhamānasā “ito me tiṇṇaṃ saṃvaccharānaṃ matthake suvaṇṇavaṇṇo satthā diṭṭhapubbo, idānissa suvaṇṇavaṇṇaṃ sarīraṃ daṭṭhuṃ madhurojañca varadhammaṃ sotuṃ labhissāmī”ti cintesi. Pitā panassā sālaṃ gacchanto āha – “amma, parasantako me sāṭako āropito, tassa vidatthimattaṃ aniṭṭhitaṃ, taṃ ajja niṭṭhāpessāmi, sīghaṃ me tasaraṃ vaṭṭetvā āhareyyāsī”ti. Sā cintesi – “ahaṃ satthu dhammaṃ sotukāmā, pitā ca maṃ evaṃ āha. Kiṃ nu kho satthu dhammaṃ suṇāmi, udāhu pitu tasaraṃ vaṭṭetvā harāmī”ti? Athassā etadahosi “pitā maṃ tasare anāhariyamāne potheyyapi pahareyyapi, tasmā tasaraṃ vaṭṭetvā tassa datvā pacchā dhammaṃ sossāmī”ti pīṭhake nisīditvā tasaraṃ vaṭṭesi.

Āḷavivāsinopi satthāraṃ parivisitvā pattaṃ gahetvā anumodanatthāya aṭṭhaṃsu. Satthā “yamahaṃ kuladhītaraṃ nissāya tiṃsayojanamaggaṃ āgato, sā ajjāpi okāsaṃ na labhati. Tāya okāse laddhe anumodanaṃ karissāmī”ti tuṇhībhūto ahosi. Evaṃ tuṇhībhūtampi satthāraṃ sadevake loke koci kiñci vattuṃ na visahati. Sāpi kho kumārikā tasaraṃ vaṭṭetvā pacchiyaṃ ṭhapetvā pitu santikaṃ gacchamānā parisapariyante ṭhatvā satthāraṃ olokayamānāva aṭṭhāsi. Satthāpi gīvaṃ ukkhipitvā taṃ olokesi. Sā olokitākāreneva aññāsi – “satthā evarūpāya parisāya majjhe nisīditvāva maṃ olokento mamāgamanaṃ paccāsīsati, attano santikaṃ āgamanameva paccāsīsatī”ti. Sā tasarapacchiṃ ṭhapetvā satthu santikaṃ agamāsi. Kasmā pana naṃ satthā olokesīti? Evaṃ kirassa ahosi “esā ettova gacchamānā puthujjanakālakiriyaṃ katvā aniyatagatikā bhavissati, mama santikaṃ āgantvā gacchamānā sotāpattiphalaṃ patvā niyatagatikā hutvā tusitavimāne nibbattissatī”ti. Tassā kira taṃ divasaṃ maraṇato mutti nāma natthi. Sā olokitasaññāṇeneva satthāraṃ upasaṅkamitvā chabbaṇṇaraṃsīnaṃ antaraṃ pavisitvā vanditvā ekamantaṃ aṭṭhāsi. Tathārūpāya parisāya majjhe nisīditvā tuṇhībhūtaṃ satthāraṃ vanditvā ṭhitakkhaṇeyeva taṃ āha – “kumārike, kuto āgacchasī”ti? “Na jānāmi, bhante”ti. “Kattha gamissasī”ti? “Na jānāmi, bhante”ti. “Na jānāsī”ti? “Jānāmi, bhante”ti. “Jānāsī”ti? “Na jānāmi, bhante”ti. Iti naṃ satthā cattāro pañhe pucchi. Mahājano ujjhāyi – “ambho, passatha, ayaṃ pesakāradhītā sammāsambuddhena saddhiṃ icchiticchitaṃ kathesi, nanu nāma imāya ‘kuto āgacchasī’ti vutte ‘pesakāragehato’ti vattabbaṃ. ‘Kahaṃ gacchasī’ti vutte ‘pesakārasālan’ti vattabbaṃ siyā”ti.

Satthā mahājanaṃ nissaddaṃ katvā, “kumārike, tvaṃ kuto āgacchasī”ti vutte “kasmā na jānāmīti vadesī”ti pucchi. Bhante, tumhe mama pesakāragehato āgatabhāvaṃ jānātha, “kuto āgatāsī”ti pucchantā pana “kuto āgantvā idha nibbattāsī”ti pucchatha. Ahaṃ pana na jānāmi “kuto ca āgantvā idha nibbattāmhī”ti. Athassā satthā “sādhu sādhu, kumārike, mayā pucchitapañhova tayā vissajjito”ti paṭhamaṃ sādhukāraṃ datvā uttarimpi pucchi – “kattha gamissasīti puna puṭṭhā kasmā ‘na jānāmī’ti vadesī”ti? Bhante, tumhe maṃ tasarapacchiṃ gahetvā pesakārasālaṃ gacchantiṃ jānātha, “ito gantvā kattha nibbattissasī”ti pucchatha. Ahañca ito cutā na jānāmi “kattha gantvā nibbattissāmī”ti. Athassā satthā “mayā pucchitapañhoyeva tayā vissajjito”ti dutiyaṃ sādhukāraṃ datvā uttarimpi pucchi – “atha kasmā ‘na jānāsī’ti puṭṭhā ‘jānāmī’ti vadesī”ti? “Maraṇabhāvaṃ jānāmi, bhante, tasmā evaṃ vademī”ti. Athassā satthā “mayā pucchitapañhoyeva tayā vissajjito”ti tatiyaṃ sādhukāraṃ datvā uttarimpi pucchi – “atha kasmā ‘jānāsī’ti puṭṭhā ‘na jānāmī’ti vadesī”ti. Mama maraṇabhāvameva ahaṃ jānāmi, bhante, “rattindivapubbaṇhādīsu pana asukakāle nāma marissāmī”ti na jānāmi, tasmā evaṃ vademīti. Athassā satthā “mayā pucchitapañhoyeva tayā vissajjito”ti catutthaṃ sādhukāraṃ datvā parisaṃ āmantetvā “ettakaṃ nāma tumhe imāya kathitaṃ na jānātha, kevalaṃ ujjhāyatheva. Yesañhi paññācakkhu natthi, te andhā eva . Yesaṃ paññācakkhu atthi, te eva cakkhumanto”ti vatvā imaṃ gāthamāha –

174.

“Andhabhūto ayaṃ loko, tanukettha vipassati;

Sakuṇo jālamuttova, appo saggāya gacchatī”ti.

Tattha andhabhūto ayaṃ lokoti ayaṃ lokiyamahājano paññācakkhuno abhāvena andhabhūto. Tanuketthāti tanuko ettha, na bahu jano aniccādivasena vipassati. Jālamuttovāti yathā chekena sākuṇikena jālena ottharitvā gayhamānesu vaṭṭakesu kocideva jālato muccati. Sesā antojālameva pavisanti. Tathā maraṇajālena otthaṭesu sattesu bahū apāyagāmino honti, appo kocideva satto saggāya gacchati, sugatiṃ vā nibbānaṃ vā pāpuṇātīti attho.

Desanāvasāne kumārikā sotāpattiphale patiṭṭhahi, mahājanassāpi sātthikā dhammadesanā ahosīti.

Sāpi tasarapacchiṃ gahetvā pitu santikaṃ agamāsi, sopi nisinnakova niddāyi. Tassā asallakkhetvāva tasarapacchiṃ upanāmentiyā tasarapacchi vemakoṭiyaṃ paṭihaññitvā saddaṃ kurumānā pati. So pabujjhitvā gahitanimitteneva vemakoṭiṃ ākaḍḍhi. Vemakoṭi gantvā taṃ kumārikaṃ ure pahari, sā tattheva kālaṃ katvā tusitabhavane nibbatti. Athassā pitā taṃ olokento sakalasarīrena lohitamakkhitena patitvā mataṃ addasa. Athassa mahāsoko uppajji. So “na mama sokaṃ añño nibbāpetuṃ sakkhissatī”ti rodanto satthu santikaṃ gantvā tamatthaṃ ārocetvā, “bhante, sokaṃ me nibbāpethā”ti āha. Satthā taṃ samassāsetvā “mā soci, upāsaka. Anamataggasmiñhi saṃsāre tava evameva dhītu maraṇakāle paggharitaassu catunnaṃ mahāsamuddānaṃ udakato atirekataran”ti vatvā anamataggakathaṃ kathesi . So tanubhūtasoko satthāraṃ pabbajjaṃ yācitvā laddhūpasampado na cirasseva arahattaṃ pāpuṇīti.

Pesakāradhītāvatthu sattamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/13. Lokavagga 世间品 (Dhp 13, 167-178)”

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【经名】 13.8 Tiṃsabhikkhuvatthu 三十位比丘突然消失 (Dhp 13.8, 175)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

175.

Haṃsādiccapathe yanti, ākāse yanti iddhiyā;

Nīyanti dhīrā lokamhā, jetvā māraṃ savāhiniṃ [savāhanaṃ (syā. ka.)].

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一七五 天鹅飞行于太阳之道（天空），（圣者）以神通力行于虚空；贤者战胜魔罗及其军队后，得以脱离这世间（轮回）。

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三十位比丘突然消失

天鹅鼓翅飞翔天空，人（通过修行）以神通横越太空，

智者征服魔罗及其眷属后，（证得涅槃）不再轮回。 (偈 383) <!-- Note: The original reference (偈 383) seems incorrect for verse 175, but I kept it as per instruction 5. -->

有一天，三十位比丘前来向佛陀顶礼问讯。他们进入佛陀的房间时，服侍在佛陀一旁的阿难尊者马上离开，到外边去等候。过了一阵子，阿难尊者再度进入时，却不见先前的三十位比丘。他就问佛陀他们到那里去了。

佛陀回答：“他们都走了。”

“从哪里出去的？”

“从空中，阿难！”

“但，世尊，他们都证得阿罗汉果了吗？”

“没错，阿难，他们听完说法后都证得阿罗汉果，并且具有神通。”

这时候，佛陀看见天空有几只天鹅飞过，他说：

“阿难，证得阿罗汉果的人，就像天鹅一样能飞过天空。”

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【Dhammapada-aṭṭhakathā 法句经义注】

8. Tiṃsabhikkhuvatthu

Haṃsādiccapatheti imaṃ dhammadesanaṃ satthā jetavane viharanto tiṃsa bhikkhū ārabbha kathesi.

Ekasmiñhi divase tiṃsamattā disāvāsikā bhikkhū satthāraṃ upasaṅkamiṃsu. Ānandatthero satthu vattakaraṇavelāya āgantvā te bhikkhū disvā “satthārā imehi saddhiṃ paṭisanthāre kate vattaṃ karissāmī”ti dvārakoṭṭhake aṭṭhāsi. Satthāpi tehi saddhiṃ paṭisanthāraṃ katvā tesaṃ sāraṇīyadhammaṃ kathesi. Taṃ sutvā te sabbepi arahattaṃ patvā uppatitvā ākāsena agamiṃsu. Ānandatthero tesu cirāyantesu satthāraṃ upasaṅkamitvā, “bhante, idāneva tiṃsamattā bhikkhū āgatā, te kuhin”ti pucchi. “Gatā, ānandā”ti. “Katarena maggena, bhante”ti? “Ākāsenānandā”ti. “Kiṃ pana te, bhante, khīṇāsavā”ti? “Āmānanda, mama santike dhammaṃ sutvā arahattaṃ pattā”ti. Tasmiṃ pana khaṇe ākāsena haṃsā āgamiṃsu. Satthā “yassa kho panānanda, cattāro iddhipādā subhāvitā, so haṃsā viya ākāsena gacchatī”ti vatvā imaṃ gāthamāha –

175.

“Haṃsādiccapathe yanti, ākāse yanti iddhiyā;

Nīyanti dhīrā lokamhā, jetvā māraṃ savāhinin”ti.

Tassattho – ime haṃsā ādiccapathe ākāse gacchanti. Yesaṃ iddhipādā subhāvitā, tepi ākāse yanti iddhiyā. Dhīrā paṇḍitā savāhiniṃ māraṃ jetvā imamhā vaṭṭalokā nīyanti, nibbānaṃ pāpuṇantīti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Tiṃsabhikkhuvatthu aṭṭhamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/13. Lokavagga 世间品 (Dhp 13, 167-178)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 13.9 Ciñcamāṇavikāvatthu 辛迦摩娜薇卡诬告佛陀 (Dhp 13.9, 176)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

176.

Ekaṃ dhammaṃ atītassa, musāvādissa jantuno;

Vitiṇṇaparalokassa, natthi pāpaṃ akāriyaṃ.

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一七六 违犯一项真谛（真实语），并且说各种妄语的人，不相信来世（果报）的人，没有他不做的恶事。

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辛迦摩娜薇卡诬告佛陀

违逆真谛（真实），不信来世，说妄语的人，无恶不作。 (偈 176)

佛陀到处弘扬佛法之后，信受佛法的人越来越多，其他外道的信徒也就日渐减少。他们于是打算破坏佛陀的信誉，就怂恿他们一位美丽的女信徒辛迦摩娜薇卡：“如果你真的关心我们的利益，请帮助我们羞辱佛陀。”她同意执行他们的计划。

当天夜晚，她携带一些花朵，朝祇树给孤独园方向走，遇见她的人问她要去那里， 她回答说：“你们知道我要去那里有什么意义吗？”回答后，她就到靠近精舍的外道住处去过夜，而在隔天清晨离开，让别人以为她在祇树给孤独园住宿。若有人问，她就回答： “我和佛陀在祇树给孤独园一起过夜。”三四个月以后，她用一些布块裹住腹部，使自己看起来像怀孕的样子。九个月以后，她更假扮成快要临盆一般，前往祇树给孤独园去找佛陀。

这时候，佛陀正在向比丘和大众说法。她打断佛陀的话，加以指控：“啊，你这个大沙门！你倒是很聪明，可以向人说法。你让我怀孕，却对我快要分娩的事不闻不问。你就只知道享乐！”

佛陀停止开示，告诉她：“这位姐妹，只有你和我知道你的话是否属实。”

她回答道：“是啊，别人怎么会知道，只有你我两人所做的事呢！”

这当下，帝释明白祇树给孤独园发生的事情，便派遣四位天神化身为年轻的老鼠，跑到她衣服里面，咬断她用来绑住腹部，伪装成怀孕的布块，她的伎俩就被拆穿了。大众中很多人谴责她：“你这个邪恶的女人！骗子！你怎么敢指控如此尊贵的宗教导师呢？”这时候，她担心自己的安危，使尽力气，赶忙逃走。但跑不了多远，就不幸发生意外，而死得很凄惨。

第二天，众多比丘在讨论她的事情。佛陀告诫他们：“比丘们！一个不怕说谎、不怕来生报应的人，对造作恶业不会迟疑。”佛陀接着说，辛迦摩娜薇卡过去的某一前世是国王的王后。她爱上国王的一位儿子，但那位王子却不为所动，她就伤害自己的身体，然后向国王诬赖是王子在无法得逞私欲时，所下的毒手。 国王听见她的指控后，未加详察，就驱逐王子远离国境。后来，国王知道事情的真相后，她终于受到应得的惩处。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

9. Ciñcamāṇavikāvatthu

Ekaṃdhammanti dhammadesanaṃ satthā jetavane viharanto ciñcamāṇavikaṃ ārabbha kathesi.

Paṭhamabodhiyañhi dasabalassa puthubhūtesu sāvakesu appamāṇesu devamanussesu ariyabhūmiṃ okkantesu patthaṭe guṇasamudaye mahālābhasakkāro udapādi. Titthiyā sūriyuggamane khajjopanakasadisā ahesuṃ hatalābhasakkārā. Te antaravīthiyaṃ ṭhatvā “kiṃ samaṇo gotamova buddho, mayampi buddhā, kiṃ tasseva dinnaṃ mahapphalaṃ, amhākampi dinnaṃ mahapphalameva, amhākampi detha sakkarothā”ti evaṃ manusse viññāpentāpi lābhasakkāraṃ alabhitvā raho sannipatitvā “kena nu kho upāyena samaṇassa gotamassa manussānaṃ antare avaṇṇaṃ uppādetvā lābhasakkāraṃ nāseyyāmā”ti cintayiṃsu.

Tadā sāvatthiyaṃ ciñcamāṇavikā nāmekā paribbājikā uttamarūpadharā sobhaggappattā devaccharā viya. Assā sarīrato rasmiyo niccharanti. Atheko kharamantī evamāha – “ciñcamāṇavikaṃ paṭicca samaṇassa gotamassa avaṇṇaṃ uppādetvā lābhasakkāraṃ nāsessāmā”ti. Te “attheko upāyo”ti sampaṭicchiṃsu. Atha sā titthiyārāmaṃ gantvā vanditvā aṭṭhāsi, titthiyā tāya saddhiṃ na kathesuṃ. Sā “ko nu kho me doso”ti yāvatatiyaṃ “vandāmi, ayyā”ti vatvā, “ayyā, ko nu kho me doso, kiṃ mayā saddhiṃ na kathethā”ti āha. “Bhagini, samaṇaṃ gotamaṃ amhe viheṭhayantaṃ hatalābhasakkāre katvā vicarantaṃ na jānāsī”ti? “Na jānāmi, ayyā, kiṃ panettha mayā kattabban”ti. “Sace tvaṃ, bhagini, amhākaṃ sukhamicchasi, attānaṃ paṭicca samaṇassa gotamassa avaṇṇaṃ uppādetvā lābhasakkāraṃ nāsehī”ti.

Sā “sādhu, ayyā, mayhaṃveso bhāro, mā cintayitthā”ti vatvā pakkamitvā itthimāyāsu kusalatāya tato paṭṭhāya sāvatthivāsīnaṃ dhammakathaṃ sutvā jetavanā nikkhamanasamaye indagopakavaṇṇaṃ paṭaṃ pārupitvā gandhamālādihatthā jetavanābhimukhī gacchati. “Imāya velāya kuhiṃ gacchasī”ti vutte, “kiṃ tumhākaṃ mama gamanaṭṭhānenā”ti vatvā jetavanasamīpe titthiyārāme vasitvā pātova “aggavandanaṃ vandissāmā”ti nagarā nikkhamante upāsakajane jetavanassa antovuṭṭhā viya hutvā nagaraṃ pavisati. “Kuhiṃ vuṭṭhāsī”ti vutte, “kiṃ tumhākaṃ mama vuṭṭhaṭṭhānenā”ti vatvā māsaddhamāsaccayena pucchiyamānā jetavane samaṇena gotamena saddhiṃ ekagandhakuṭiyā vuṭṭhāmhīti. Puthujjanānaṃ “saccaṃ nu kho etaṃ, no”ti kaṅkhaṃ uppādetvā temāsacatumāsaccayena pilotikāhi udaraṃ veṭhetvā gabbhinivaṇṇaṃ dassetvā upari rattapaṭaṃ pārupitvā “samaṇaṃ gotamaṃ paṭicca gabbho uppanno”ti andhabāle saddahāpetvā aṭṭhanavamāsaccayena udare dārumaṇḍalikaṃ bandhitvā upari paṭaṃ pārupitvā hatthapādapiṭṭhiyo gohanukena koṭṭāpetvā ussade dassetvā kilantindriyā hutvā sāyanhasamaye tathāgate alaṅkatadhammāsane nisīditvā dhammaṃ desente dhammasabhaṃ gantvā tathāgatassa purato ṭhatvā, “mahāsamaṇa, mahājanassa tāva dhammaṃ desesi, madhuro te saddo, samphusitaṃ dantāvaraṇaṃ. Ahaṃ pana taṃ paṭicca gabbhaṃ labhitvā paripuṇṇagabbhā jātā, neva me sūtigharaṃ jānāsi, sappitelādīni sayaṃ akaronto upaṭṭhākānampi aññataraṃ kosalarājānaṃ vā anāthapiṇḍikaṃ vā visākhaṃ upāsikaṃ vā ‘imissā ciñcamāṇavikāya kattabbayuttakaṃ karohī’ti na vadesi, abhiramituṃyeva jānāsi, gabbhaparihāraṃ na jānāsī”ti gūthapiṇḍaṃ gahetvā candamaṇḍalaṃ dūsetuṃ vāyamantī viya parisamajjhe tathāgataṃ akkosi. Tathāgato dhammakathaṃ ṭhapetvā sīho viya abhinadanto, “bhagini, tayā kathitassa tathabhāvaṃ vā vitathabhāvaṃ vā ahameva ca tvañca jānāmā”ti āha. “Āma, mahāsamaṇa, tayā ca mayā ca ñātabhāvenetaṃ jātan”ti.

Tasmiṃ khaṇe sakkassa āsanaṃ uṇhākāraṃ dassesi. So āvajjamāno “ciñcamāṇavikā tathāgataṃ abhūtena akkosatī”ti ñatvā “idaṃ vatthuṃ sodhessāmī”ti catūhi devaputtehi saddhiṃ āgami. Devaputtā mūsikapotakā hutvā dārumaṇḍalikassa bandhanarajjuke ekappahāreneva chindiṃsu, pārutapaṭaṃ vāto ukkhipi, dārumaṇḍalikaṃ patamānaṃ tassā pādapiṭṭhiyaṃ pati , ubho aggapādā chijjiṃsu. Manussā “dhī kāḷakaṇṇi, sammāsambuddhaṃ akkosī”ti sīse kheḷaṃ pātetvā leḍḍudaṇḍādihattā jetavanā nīhariṃsu. Athassā tathāgatassa cakkhupathaṃ atikkantakāle mahāpathavī bhijjitvā vivaramadāsi, avīcito aggijālā uṭṭhahi. Sā kuladattiyaṃ kambalaṃ pārupamānā viya gantvā avīcimhi nibbatti. Aññatitthiyānaṃ lābhasakkāro parihāyi, dasabalassa bhiyyosomattāya vaḍḍhi. Punadivase dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ, “āvuso, ciñcamāṇavikā evaṃ uḷāraguṇaṃ aggadakkhiṇeyyaṃ sammāsambuddhaṃ abhūtena akkositvā mahāvināsaṃ pattā”ti. Satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte “na, bhikkhave, idāneva, pubbepi esā maṃ abhūtena akkositvā vināsaṃ pattāyevā”ti vatvā –

“Nādaṭṭhā parato dosaṃ, aṇuṃ thūlāni sabbaso;

Issaro paṇaye daṇḍaṃ, sāmaṃ appaṭivekkhiyā”ti. –

Imaṃ dvādasanipāte mahāpadumajātakaṃ (jā. 1.12.106) vitthāretvā kathesi –

Tadā kiresā mahāpadumakumārassa bodhisattassa mātu sapattī rañño aggamahesī hutvā mahāsattaṃ asaddhammena nimantetvā tassa manaṃ alabhitvā attanāva attani vippakāraṃ katvā gilānālayaṃ dassetvā “tava putto maṃ anicchantiṃ imaṃ vippakāraṃ pāpesī”ti rañño ārocesi. Rājā kuddho mahāsattaṃ corapapāte khipi. Atha naṃ pabbatakucchiyaṃ adhivatthā devatā paṭiggahetvā nāgarājassa phaṇagabbhe patiṭṭhapesi. Nāgarājā taṃ nāgabhavanaṃ netvā upaḍḍharajjena sammānesi. So tattha saṃvaccharaṃ vasitvā pabbajitukāmo himavantappadesaṃ patvā pabbajitvā jhānābhiññāyo nibbattesi. Atha naṃ eko vanacarako disvā rañño ārocesi. Rājā tassa santikaṃ gantvā katapaṭisanthāro sabbaṃ taṃ pavattiṃ ñatvā mahāsattaṃ rajjena nimantetvā tena “mayhaṃ rajjena kiccaṃ natthi, tvaṃ pana dasa rājadhamme akopetvā agatigamanaṃ pahāya dhammena rajjaṃ kārehī”ti ovadito uṭṭhāyāsanā roditvā nagaraṃ gacchanto antarāmagge amacce pucchi – “ahaṃ kaṃ nissāya evaṃ ācārasampannena puttena viyogaṃ patto”ti? “Aggamahesiṃ nissāya, devā”ti. Rājā taṃ uddhaṃpādaṃ gahetvā corapapāte khipāpetvā nagaraṃ pavisitvā dhammena rajjaṃ kāresi. Tadā mahāpadumakumāro satthā ahosi, mātu sapattī ciñcamāṇavikāti.

Satthā imamatthaṃ pakāsetvā, “bhikkhave, ekaṃ dhammañhi saccavacanaṃ pahāya musāvāde patiṭṭhitānaṃ vissaṭṭhaparalokānaṃ akattabbapāpakammaṃ nāma natthī”ti vatvā imaṃ gāthamāha –

176.

“Ekaṃ dhammaṃ atītassa, musāvādissa jantuno;

Vitiṇṇaparalokassa, natthi pāpaṃ akāriyan”ti.

Tattha ekaṃ dhammanti saccaṃ. Musāvādissāti yassa dasasu vacanesu ekampi saccaṃ natthi, evarūpassa musāvādino . Vitiṇṇaparalokassāti vissaṭṭhaparalokassa. Evarūpo hi manussasampattiṃ devasampattiṃ avasāne nibbānasampattinti imā tissopi sampattiyo na passati. Natthi pāpanti tassa evarūpassa idaṃ nāma pāpaṃ akattabbanti natthi.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Ciñcamāṇavikāvatthu navamaṃ.

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/13. Lokavagga 世品 (Dhp 13, 167-178)”

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【经名】 13.10 Asadisadānavatthu 供养比赛 (Dhp 13.10, 177)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

177.

Na ve kadariyā devalokaṃ vajanti, bālā have nappasaṃsanti dānaṃ;

Dhīro ca dānaṃ anumodamāno, teneva so hoti sukhī parattha.

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一七七 悭吝者不会生于天界，愚蠢的人确实不赞叹布施；而贤智的人随喜于布施，因此他在来世获得安乐。

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供养比赛

悭吝的人无法升天，愚痴的人不赞叹布施；

智者时时随喜，处处安乐。(偈 177)

波斯匿王有一次盛大地供养佛陀和众多比丘。后来，他的百姓为了和他竞争，而举办了更大的供养大会。国王和百姓之间的竞争就此持续不断。最后，末利王后想出了一个计划。她请国王兴建一座盛大的帐篷，帐篷中间，摆设十只装满各式各样檀香和香水的船，再准备几百只驯服的大象为比丘们撑白伞，同时，由公主们来提供饮食服务。百姓们没有公主、白伞也没有大象，就无法继续和国王竞争了。当一切准备就绪之后，供养的无遮大会正式展开。进食之后，国王把大会所有的东西都供养给了佛陀。

国王的两位大臣也在现场，其中一位大臣非常高兴，赞叹国王能够如此慷慨地布施给佛陀和众多比丘，他也认为只有国王才能举办无遮大会，并且把功德与所有众生共享。总而言之，这位大臣非常高兴国王能举办这无人能比的布施。相反地，另一位大臣则认为国王不过是在浪费财富而已，他认为众多比丘应供后，就会回精舍睡觉。

进食后，佛陀环视所有参与大众，也知道了第二位大臣的想法。佛陀明白，如果再说冗长的随喜，第二位大臣会更不满意，所以出于对他的怜悯，只说了简短的随喜，就回精舍去了。但预期佛陀会用更长的时间表示谢意和随喜的国王，对佛陀简短的随喜感到失望。国王怀疑自己是否遗漏了什么事情，因此决定前去请教佛陀。

佛陀看见国王来时，告诉国王：“伟大的国王！你应该高兴能够举办无人能比的布施大会。这种布施的机会难得，每一佛住世时，只有一次这样的无遮大会。但你的一位大臣却认为是一种浪费，一点也不赞同这样的布施大会。如果我说较长的随喜，他会更加不满意，而造作更多的恶业。这就是我的随喜如此简洁的原因。”佛陀接着说：“国王！愚人不知随喜别人的布施，因此会堕落到比人间差的境界。智者随喜他人的布施，也因为这份珍惜，他们分享别人的功德，而往生天界。”

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【Dhammapada-aṭṭhakathā 法句经义注】

10. Asadisadānavatthu

Nave kadariyāti imaṃ dhammadesanaṃ satthā jetavane viharanto asadisadānaṃ ārabbha kathesi.

Ekasmiñhi samaye satthā cārikaṃ caritvā pañcasatabhikkhuparivāro jetavanaṃ pāvisi. Rājā vihāraṃ gantvā satthāraṃ nimantetvā punadivase āgantukadānaṃ sajjetvā “dānaṃ me passantū”ti nāgare pakkosi. Nāgarā āgantvā rañño dānaṃ disvā punadivase satthāraṃ nimantetvā dānaṃ sajjetvā “amhākampi dānaṃ, devo, passatū”ti rañño pahiṇiṃsu. Rājā tesaṃ dānaṃ disvā “imehi mama dānato uttaritaraṃ kataṃ, puna dānaṃ karissāmī”ti punadivasepi dānaṃ sajjesi. Nāgarāpi taṃ disvā punadivase sajjayiṃsu. Evaṃ neva rājā nāgare parājetuṃ sakkoti, na nāgarā rājānaṃ. Atha chaṭṭhe vāre nāgarā sataguṇaṃ sahassaguṇaṃ vaḍḍhetvā yathā na sakkā hoti “idaṃ nāma imesaṃ dāne natthī”ti vattuṃ, evaṃ dānaṃ sajjayiṃsu. Rājā taṃ disvā “sacāhaṃ imesaṃ dānato uttaritaraṃ kātuṃ na sakkhissāmi, kiṃ me jīvitenā”ti upāyaṃ cintento nipajji. Atha naṃ mallikā devī upasaṅkamitvā, “kasmā, mahārāja, evaṃ nipannosi, kena te indriyāni kilantāni viyā”ti pucchi. Rājā āha – “na dāni tvaṃ, devi, jānāsī”ti. “Na jānāmi, devā”ti. So tassā tamatthaṃ ārocesi.

Atha naṃ mallikā āha – “deva, mā cintayi, kahaṃ tayā pathavissaro rājā nāgarehi parājiyamāno diṭṭhapubbo vā sutapubbo vā, ahaṃ te dānaṃ saṃvidahissāmī”ti. Itissa asadisadānaṃ saṃvidahitukāmatāya evaṃ vatvā, mahārāja, sālakalyāṇipadarehi pañcannaṃ bhikkhusatānaṃ anto āvaṭṭe nisīdanamaṇḍapaṃ kārehi, sesā bahiāvaṭṭe nisīdissanti. Pañca setacchattasatāni kārehi, tāni gahetvā pañcasatā hatthī pañcannaṃ bhikkhusatānaṃ matthake dhārayamānā ṭhassanti. Aṭṭha vā dasa vā rattasuvaṇṇanāvāyo kārehi, tā maṇḍapamajjhe bhavissanti. Dvinnaṃ dvinnaṃ bhikkhūnaṃ antare ekekā khattiyadhītā nisīditvā gandhe pisissati, ekekā khattiyadhītā bījanaṃ ādāya dve dve bhikkhū bījamānā ṭhassati, sesā khattiyadhītaro pise pise gandhe haritvā suvaṇṇanāvāsu pakkhipissanti, tāsu ekaccā khattiyadhītaro nīluppalakalāpe gahetvā suvaṇṇanāvāsu pakkhittagandhe āloḷetvā vāsaṃ gāhāpessanti. Nāgarānañhineva khattiyadhītaro atthi, na setacchattāni, na hatthino ca. Imehi kāraṇehi nāgarā parājissanti, evaṃ karohi, mahārājāti. Rājā “sādhu, devi, kalyāṇaṃ te kathitan”ti tāya kathitaniyāmena sabbaṃ kāresi. Ekassa pana bhikkhuno eko hatthi nappahosi. Atha rājā mallikaṃ āha – “bhadde, ekassa bhikkhuno eko hatthi nappahoti, kiṃ karissāmā”ti. “Kiṃ, deva, pañca hatthisatāni natthī”ti? “Atthi, devi, avasesā duṭṭhahatthino, te bhikkhū disvāva verambhavātā viya caṇḍā hontī”ti. “Deva, ahaṃ ekassa duṭṭhahatthipotakassa chattaṃ gahetvā tiṭṭhanaṭṭhānaṃ jānāmī”ti. “Kattha naṃ ṭhapessāmā”ti? “Ayyassa aṅgulimālassa santike”ti. Rājā tathā kāresi. Hatthipotako vāladhiṃ antarasatthimhi pakkhipitvā ubho kaṇṇe pātetvā akkhīni nimiletvā aṭṭhāsi. Mahājano “evarūpassa nāma caṇḍahatthino ayamākāro”ti hatthimeva olokesi.

Rājā buddhappamukhaṃ bhikkhusaṅghaṃ parivisitvā satthāraṃ vanditvā, “bhante, yaṃ imasmiṃ dānagge kappiyabhaṇḍaṃ vā akappiyabhaṇḍaṃ vā, sabbaṃ taṃ tumhākameva dammī”ti āha . Tasmiṃ pana dāne ekadivaseneva pariccattaṃ cuddasakoṭidhanaṃ hoti. Satthu pana setacchattaṃ nisīdanapallaṅko ādhārako pādapīṭhikāti cattāri anagghāneva. Puna evarūpaṃ katvā buddhānaṃ dānaṃ nāma dātuṃ samattho nāhosi, teneva taṃ “asadisadānan”ti paññāyi. Taṃ kira sabbabuddhānaṃ ekavāraṃ hotiyeva, sabbesaṃ pana itthīyeva saṃvidahati. Rañño pana kāḷo ca juṇho cāti dve amaccā ahesuṃ. Tesu kāḷo cintesi – “aho rājakulassa parihāni, ekadivaseneva cuddasakoṭidhanaṃ khayaṃ gacchati, ime imaṃ dānaṃ bhuñjitvā gantvā nipannā niddāyissanti, aho naṭṭhaṃ rājakulan”ti. Juṇho cintesi – “aho rañño dānaṃ sudinnaṃ. Na hi sakkā rājabhāve aṭṭhitena evarūpaṃ dānaṃ dātuṃ, sabbasattānaṃ pattiṃ adento nāma natthi, ahaṃ panidaṃ dānaṃ anumodāmī”ti.

Satthu bhattakiccāvasāne rājā anumodanatthāya pattaṃ gaṇhi. Satthā cintesi – “raññā mahoghaṃ pavattentena viya mahādānaṃ dinnaṃ, asakkhi nu kho mahājano cittaṃ pasādetuṃ, udāhu no”ti. So tesaṃ amaccānaṃ cittācāraṃ ñatvā “sace rañño dānānucchavikaṃ anumodanaṃ karissāmi, kāḷassa muddhā sattadhā phalissati, juṇho sotāpattiphale patiṭṭhahissatī”ti ñatvā kāḷe anukampaṃ paṭicca evarūpaṃ dānaṃ datvā ṭhitassa rañño catuppadikaṃ gāthameva vatvā uṭṭhāyāsanā vihāraṃ gato. Bhikkhū aṅgulimālaṃ pucchiṃsu – “na kiṃ nu kho, āvuso, duṭṭhahatthiṃ chattaṃ dhāretvā ṭhitaṃ disvā bhāyī”ti? “Na bhāyiṃ, āvuso”ti. Te satthāraṃ upasaṅkamitvā āhaṃsu – “aṅgulimālo, bhante, aññaṃ byākarosī”ti. Satthā “na, bhikkhave , aṅgulimālo bhāyati. Khīṇāsavausabhānañhi antare jeṭṭhakausabhā mama puttasadisā bhikkhū na bhāyantī”ti vatvā brāhmaṇavagge imaṃ gāthamāha –

“Usabhaṃ pavaraṃ vīraṃ, mahesiṃ vijitāvinaṃ;

Anejaṃ nhātakaṃ buddhaṃ, tamahaṃ brūmi brāhmaṇan”ti. (dha. pa. 422; su. ni. 651);

Rājāpi domanassappatto “evarūpāya nāma parisāya dānaṃ datvā ṭhitassa mayhaṃ anucchavikaṃ anumodanaṃ akatvā gāthameva vatvā satthā uṭṭhāyāsanā gato. Mayā satthu anucchavikaṃ dānaṃ akatvā ananucchavikaṃ kataṃ bhavissati , kappiyabhaṇḍaṃ adatvā akappiyabhaṇḍaṃ vā dinnaṃ bhavissati, satthārā me kupitena bhavitabbaṃ. Evañhi asadisadānaṃ nāma, dānānurūpaṃ anumodanaṃ kātuṃ vaṭṭatī”ti vihāraṃ gantvā satthāraṃ vanditvā etadavoca – “kiṃ nu kho me, bhante, dātabbayuttakaṃ dānaṃ na dinnaṃ, udāhu dānānurūpaṃ kappiyabhaṇḍaṃ adatvā akappiyabhaṇḍameva dinnan”ti. “Kimetaṃ , mahārājā”ti? “Na me tumhehi dānānucchavikā anumodanā katā”ti? “Mahārāja, anucchavikameva te dānaṃ dinnaṃ. Etañhi asadisadānaṃ nāma, ekassa buddhassa ekavārameva sakkā dātuṃ, puna evarūpaṃ nāma dānaṃ duddadan”ti. “Atha kasmā, bhante, me dānānurūpaṃ anumodanaṃ na karitthā”ti? “Parisāya asuddhattā, mahārājā”ti. “Ko nu kho, bhante, parisāya doso”ti? Athassa satthā dvinnampi amaccānaṃ cittācāraṃ ārocetvā kāḷe anukampaṃ paṭicca anumodanāya akatabhāvaṃ ācikkhi. Rājā “saccaṃ kira te, kāḷa, evaṃ cintitan”ti pucchitvā “saccan”ti vutte “tava santakaṃ aggahetvā mama puttadārehi saddhiṃ mayi attano santakaṃ dente tuyhaṃ kā pīḷā. Gaccha, bho, yaṃ te mayā dinnaṃ, taṃ dinnameva hotu, raṭṭhato pana me nikkhamā”ti taṃ raṭṭhā nīharitvā juṇhaṃ pakkosāpetvā “saccaṃ kira te evaṃ cintitan”ti pucchitvā “saccan”ti vutte, “sādhu, mātula, pasannosmi, tvaṃ mama parijanaṃ gahetvā mayā dinnaniyāmeneva satta divasāni dānaṃ dehī”ti sattāhaṃ rajjaṃ niyyādetvā satthāraṃ āha – “passatha, bhante, bālassa karaṇaṃ, mayā evaṃ dinnadāne pahāramadāsī”ti. Satthā “āma, mahārāja, bālā nāma parassa dānaṃ anabhinanditvā duggatiparāyaṇā honti, dhīrā pana paresampi dānaṃ anumoditvā saggaparāyaṇā eva hontī”ti vatvā imaṃ gāthamāha –

177.

“Na ve kadariyā devalokaṃ vajanti, bālā have nappasaṃsanti dānaṃ;

Dhīro ca dānaṃ anumodamāno, teneva so hoti sukhī paratthā”ti.

Tattha kadariyāti thaddhamaccharino. Bālāti idhalokaparalokaṃ ajānanakā. Dhīroti paṇḍito. Sukhī paratthāti teneva so dānānumodanapuññena paraloke dibbasampattiṃ anubhavamāno sukhī hotīti.

Desanāvasāne juṇho sotāpattiphale patiṭṭhahi, sampattaparisāyapi sātthikā dhammadesanā ahosi, juṇhopi sotāpanno hutvā sattāhaṃ raññā dinnaniyāmeneva dānaṃ adāsīti.

Asadisadānavatthu dasamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/13. Lokavagga 世品 (Dhp 13, 167-178)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 13.11 Anāthapiṇḍikaputtakālavatthu 给孤独长者子克拉 (Dhp 13.11, 178)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

178.

Pathabyā ekarajjena, saggassa gamanena vā;

Sabbalokādhipaccena, sotāpattiphalaṃ varaṃ.

Lokavaggo terasamo niṭṭhito.

☸---------------------------------------------------------------------

一七八 即使拥有统治大地的王权，或是能够去往天界，或是成为一切世界的主宰，都比不上证得入流果（须陀洹果）来得殊胜。

☸.....................................................................

给孤独长者儿子的故事

入流果（须陀洹果），比起大地的统治者、往生天界的人和一切世界的主宰，更有价值。 (偈 178)

克拉是给孤独长者的儿子。每当佛陀和弟子们到他家时，他都避而不见。给孤独长者担心儿子如果不能改变这种心态，将来不知道会变成什么样。给孤独长者就用一百个金币利诱他前往精舍，守一天的戒。他去了，但不听任何人说法，而且第二天一大早就回家了。给孤独长者要给他美食，但他却开口要钱。

第二天，给孤独长者告诉他：“儿子啊！如果你能背诵佛陀的一首偈语，我给你一千个金币。”他就再次前往精舍。佛陀也向他说法，但知道他不是要诚心学习佛法，纯粹只是对钱财有兴趣，就运用神通，使他无法牢记任何偈语。克拉只得重复练习背诵偈语，也因此，终于了解了佛法的真实含义，而证得了初果（须陀洹果）。

第二天清晨，他跟随佛陀和众多比丘到他家化缘，但心中却想着：“但愿父亲不要在佛陀面前给我金币。我可不想让佛陀知道我纯粹是为了钱，才遵守戒律。”

给孤独长者供养完佛陀和众多比丘后，就拿出千个金币，要他收下，却出乎意料地被他拒绝了。给孤独长者告诉佛陀：“世尊，我儿子已经改变他的想法了。他现在表现得非常高尚。”他进一步告诉佛陀，如何利诱儿子去精舍学习佛法的事。

“给孤独长者，你的儿子已经了解佛法比转轮圣王、天神或婆罗门的财富更有价值。”佛陀这样说道。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

11. Anāthapiṇḍakaputtakālavatthu

Pathabyā ekarajjenāti imaṃ dhammadesanaṃ satthā jetavane viharanto kālaṃ nāma anāthapiṇḍikassa puttaṃ ārabbha kathesi.

So kira tathāvidhassa saddhāsampannassa seṭṭhino putto hutvā neva satthu santikaṃ gantuṃ, na gehaṃ āgatakāle daṭṭhuṃ, na dhammaṃ sotuṃ, na saṅghassa veyyāvaccaṃ kātuṃ icchati. Pitarā “mā evaṃ, tāta, karī”ti vuttopi tassa vacanaṃ na suṇāti. Athassa pitā cintesi – “ayaṃ evarūpaṃ diṭṭhiṃ gahetvā vicaranto avīciparāyaṇo bhavissati, na kho panetaṃ patirūpaṃ, yaṃ mayi passante mama putto nirayaṃ gaccheyya. Imasmiṃ kho pana loke dhanadānena abhijjanakasatto nāma natthi, dhanena naṃ bhindissāmī”ti. Atha naṃ āha – “tāta, uposathiko hutvā vihāraṃ gantvā dhammaṃ sutvā ehi, kahāpaṇasataṃ te dassāmī”ti. Dassatha, tātāti. Dassāmi, puttāti. So yāvatatiyaṃ paṭiññaṃ gahetvā uposathiko hutvā vihāraṃ agamāsi. Dhammassavanena panassa kiccaṃ natthi, yathāphāsukaṭṭhāne sayitvā pātova gehaṃ agamāsi. Athassa pitā “putto me uposathiko ahosi, sīghamassa yāguādīni āharathā”ti vatvā dāpesi. So “kahāpaṇe aggahetvā na bhuñjissāmī”ti āhaṭāhaṭaṃ paṭikkhipi. Athassa pitā pīḷaṃ asahanto kahāpaṇabhaṇḍaṃ dāpesi. So taṃ hatthena gahetvāva āhāraṃ paribhuñji.

Atha naṃ punadivase seṭṭhi, “tāta, kahāpaṇasahassaṃ te dassāmi, satthu purato ṭhatvā ekaṃ dhammapadaṃ uggaṇhitvā āgaccheyyāsī”ti pesesi. Sopi vihāraṃ gantvā satthu purato ṭhatvāva ekameva padaṃ uggaṇhitvā palāyitukāmo ahosi. Athassa satthā asallakkhaṇākāraṃ akāsi. So taṃ padaṃ asallakkhetvā uparipadaṃ uggaṇhissāmīti ṭhatvā assosiyeva . Uggaṇhissāmīti suṇantova kira sakkaccaṃ suṇāti nāma. Evañca kira suṇantānaṃ dhammo sotāpattimaggādayo deti. Sopi uggaṇhissāmīti suṇāti, satthāpissa asallakkhaṇākāraṃ karoti. So “uparipadaṃ uggaṇhissāmī”ti ṭhatvā suṇantova sotāpattiphale patiṭṭhāsi.

So punadivase buddhappamukhena bhikkhusaṅghena saddhiṃyeva sāvatthiṃ pāvisi. Mahāseṭṭhi taṃ disvā “ajja mama puttassa ākāro ruccatī”ti cintesi. Tassapi etadahosi – “aho vata me pitā ajja satthu santike kahāpaṇe na dadeyya, kahāpaṇakāraṇā mayhaṃ uposathikabhāvaṃ paṭicchādeyyā”ti. Satthā panassa hiyyova kahāpaṇassa kāraṇā uposathikabhāvaṃ aññāsi. Mahāseṭṭhi, buddhappamukhassa bhikkhusaṅghassa yāguṃ dāpetvā puttassapi dāpesi. So nisīditvā tuṇhībhūtova yāguṃ pivi, khādanīyaṃ khādi, bhattaṃ bhuñji. Mahāseṭṭhi satthu bhattakiccāvasāne puttassa purato sahassabhaṇḍikaṃ ṭhapāpetvā, “tāta, mayā te ‘sahassaṃ dassāmī’ti vatvā uposathaṃ samādāpetvā vihāraṃ pahito. Idaṃ te sahassan”ti āha. So satthu purato kahāpaṇe diyyamāne disvā lajjanto “alaṃ me kahāpaṇehī”ti vatvā, “gaṇha, tātā”ti vuccamānopi na gaṇhi. Athassa pitā satthāraṃ vanditvā, “bhante, ajja me puttassa ākāro ruccatī”ti vatvā “kiṃ, mahāseṭṭhī”ti vutte “mayā esa purimadivase ‘kahāpaṇasataṃ te dassāmī’ti vatvā vihāraṃ pesito. Punadivase kahāpaṇe aggahetvā bhuñjituṃ na icchi, ajja pana diyyamānepi kahāpaṇe na icchatī”ti āha. Satthā “āma, mahāseṭṭhi, ajja tava puttassa cakkavattisampattitopi devalokabrahmalokasampattīhipi sotāpattiphalameva varan”ti vatvā imaṃ gāthamāha –

178.

“Pathabyā ekarajjena, saggassa gamanena vā;

Sabbalokādhipaccena, sotāpattiphalaṃ varan”ti.

Tattha pathabyā ekarajjenāti cakkavattirajjena. Saggassa gamanena vāti chabbīsatividhassa saggassa adhigamanena. Sabbalokādhipaccenāti na ekasmiṃ ettake loke nāgasupaṇṇavemānikapetehi saddhiṃ, sabbasmiṃ loke ādhipaccena. Sotāpattiphalaṃ varanti yasmā ettake ṭhāne rajjaṃ kāretvāpi nirayādīhi amuttova hoti, sotāpanno pana pihitāpāyadvāro hutvā sabbadubbalopi aṭṭhame bhave na nibbattati, tasmā sotāpattiphalameva varaṃ uttamanti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Anāthapiṇḍakaputtakālavatthu ekādasamaṃ.

Lokavaggavaṇṇanā niṭṭhitā.

Terasamo vaggo.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/14. Buddhavagga 佛陀品 (Dhp 14, 179-196)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 14.1 Māradhītaravatthu 向佛陀求婚 (Dhp 14.1, 179-180)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

14. Buddhavaggo

179.

Yassa jitaṃ nāvajīyati, jitaṃ yassa [jitamassa (sī. syā. pī.), jitaṃ massa (ka.)] no yāti koci loke;

Taṃ buddhamanantagocaraṃ, apadaṃ kena padena nessatha.

☸---------------------------------------------------------------------

十四 佛陀品

一七九 他的胜利不会再退失，他所战胜的烦恼，世间无一能再跟随；这位佛陀境界无穷，无迹可寻，你们能凭什么途径去诱导他呢？[这是佛陀对魔女说的]

☸.....................................................................

向佛陀求婚

已经证得无上智慧的佛陀，三毒（贪嗔痴）已尽除， (偈 179)

☸*********************************************************************

180.

Yassa jālinī visattikā, taṇhā natthi kuhiñci netave;

Taṃ buddhamanantagocaraṃ, apadaṃ kena padena nessatha.

☸---------------------------------------------------------------------

一八〇 那网罗般、粘着的贪爱，再也无法引诱他趣向任何地方；这位佛陀境界无穷，无迹可寻，你们能凭什么途径去诱导他呢？

☸.....................................................................

世间所有的欲爱都不能再诱惑他；佛陀不再受任何束缚。 (偈 180)

俱卢国的婆罗门摩犍提夫妇有一位非常美丽的女儿，求婚的人络绎不绝，他明白告诉他们还不够资格娶他的女儿。一天清晨，佛陀通过神通知道他夫妇二人证得三果（阿那含果）的机缘已经成熟了，就出发到他经常进行火供的地方。

摩犍提一眼瞥见佛陀时，当下认定佛陀就是他女儿要许配的对象。他便请求佛陀在原地稍作停留，然后急忙赶回家去叫妻子和女儿来。佛陀于是到附近去。摩犍提一家人回来时，只见到了佛陀的足迹，但他的妻子说留下这种足迹的人已经涤除了所有的感官欲望。尽管妻子的看法如此，他还是找到了佛陀，并向佛陀提出要把女儿许配给他。

佛陀拒绝了他的提议，并且叙述了自己刚究竟证悟成佛时，魔王波旬（Māra）那些美丽无比的女儿们如何诱惑他。佛陀说：“想要诱惑已经解脱了贪爱、执着和激情的人是徒劳的，因为这样的人不为任何诱惑所动。”

佛陀继续说道：“魔王波旬那些美丽无比的女儿们出现在我面前时，我心中都毫无感官欲望。你的女儿究竟有什么特别之处呢？（她的身体不过是充满屎尿等不净物，）我甚至连用脚碰触她的兴趣都没有。”听完佛陀的一席话后，摩犍提和他妻子明白了其中的含义，而对佛法生起了正确的信念。后来，他们都加入了僧团成为比丘和比丘尼，最后两人都证得了阿那含果。他们的女儿（摩犍提耶 Mâgandiyâ）却深深感觉受到了佛陀的羞辱，发誓要找机会报复佛陀。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

14. Buddhavaggo

1. Māradhītaravatthu

Yassajitanti imaṃ dhammadesanaṃ satthā bodhimaṇḍe viharanto māradhītaro ārabbha kathesi. Desanaṃ pana sāvatthiyaṃ samuṭṭhāpetvā puna kururaṭṭhe māgaṇḍiyabrāhmaṇassa kathesi.

Kururaṭṭhe kira māgaṇḍiyabrāhmaṇassa dhītā māgaṇḍiyāyeva nāma ahosi uttamarūpadharā. Taṃ patthayamānā anekabrāhmaṇamahāsālā ceva khattiyamahāsālā ca “dhītaraṃ no detū”ti māgaṇḍiyassa pahiṇiṃsu. Sopi “na tumhe mayhaṃ dhītu anucchavikā”ti sabbe paṭikkhipateva. Athekadivasaṃ satthā paccūsasamaye lokaṃ volokento attano ñāṇajālassa anto paviṭṭhaṃ māgaṇḍiyabrāhmaṇaṃ disvā “kiṃ nu kho bhavissatī”ti upadhārento brāhmaṇassa ca brāhmaṇiyā ca tiṇṇaṃ maggaphalānaṃ upanissayaṃ addasa. Brāhmaṇopi bahigāme nibaddhaṃ aggiṃ paricarati. Satthā pātova pattacīvaramādāya taṃ ṭhānaṃ agamāsi. Brāhmaṇo satthu rūpasiriṃ olokento “imasmiṃ loke iminā sadiso puriso nāma natthi, ayaṃ mayhaṃ dhītu anucchaviko, imassa me dhītaraṃ dassāmā”ti cintetvā satthāraṃ āha – “samaṇa, mama ekā dhītā atthi, ahaṃ tassā anucchavikaṃ purisaṃ apassanto taṃ na kassaci adāsiṃ, tvaṃ panassā anucchaviko, ahaṃ te dhītaraṃ pādaparicārikaṃ katvā dātukāmo, yāva naṃ ānemi, tāva idheva tiṭṭhāhī”ti. Satthā tassa kathaṃ sutvā neva abhinandi, na paṭikkosi.

Brāhmaṇopi gehaṃ gantvā brāhmaṇiṃ āha – “bhoti, ajja me dhītu anucchaviko puriso diṭṭho, tassa naṃ dassāmā”ti dhītaraṃ alaṅkārāpetvā ādāya brāhmaṇiyā saddhiṃ taṃ ṭhānaṃ agamāsi. Mahājanopi kutūhalajāto nikkhami. Satthā brāhmaṇena vuttaṭṭhāne aṭṭhatvā tattha padacetiyaṃ dassetvā aññasmiṃ ṭhāne aṭṭhāsi. Buddhānaṃ kira padacetiyaṃ “idaṃ asuko nāma passatū”ti adhiṭṭhahitvā akkantaṭṭhāneyeva paññāyati, sesaṭṭhāne taṃ passanto nāma natthi. Brāhmaṇo attanā saddhiṃ gacchamānāya brāhmaṇiyā “kahaṃ so”ti puṭṭho “imasmiṃ ṭhāne tiṭṭhāhīti taṃ avacan”ti olokento padavalañjaṃ disvā “idamassa padan”ti dassesi. Sā lakkhaṇamantakusalatāya “na idaṃ, brāhmaṇa, kāmabhogino padan”ti vatvā brāhmaṇena, “bhoti, tvaṃ udakapātimhi susumāraṃ passasi, mayā so samaṇo diṭṭho ‘dhītaraṃ te dassāmī’ti vutto, tenāpi adhivāsitan”ti vutte, “brāhmaṇa, kiñcāpi tvaṃ evaṃ vadesi, idaṃ pana nikkilesasseva padan”ti vatvā imaṃ gāthamāha –

“Rattassa hi ukkuṭikaṃ padaṃ bhave,

Duṭṭhassa hoti sahasānupīḷitaṃ;

Mūḷhassa hoti avakaḍḍhitaṃ padaṃ,

Vivaṭṭacchadassa idamīdisaṃ padan”ti. (visuddhi. 1.45; a. ni. aṭṭha. 1.1.260-261; dha. pa. aṭṭha. 1.sāmāvatīvatthu);

Atha naṃ brāhmaṇo, “bhoti, mā viravi, tuṇhībhūtāva ehī”ti gacchanto satthāraṃ disvā “ayaṃ so puriso”ti tassā dassetvā satthāraṃ upasaṅkamitvā, “samaṇa, dhītaraṃ te dassāmī”ti āha. Satthā “na me tava dhītāya attho”ti avatvā, “brāhmaṇa, ekaṃ te kāraṇaṃ kathessāmi, suṇissasī”ti vatvā “kathehi, bho samaṇa, suṇissāmī”ti vutte abhinikkhamanato paṭṭhāya atītaṃ āharitvā dassesi.

Tatrāyaṃ saṅkhepakathā – mahāsatto rajjasiriṃ pahāya kaṇṭakaṃ āruyha channasahāyo abhinikkhamanto nagaradvāre ṭhitena mārena “siddhattha, nivatta, ito te sattame divase cakkaratanaṃ pātubhavissatī”ti vutte, “ahametaṃ, māra, jānāmi, na me tenattho”ti āha. Atha kimatthāya nikkhamasīti? Sabbaññutaññāṇatthāyāti. “Tena hi sace ajjato paṭṭhāya kāmavitakkādīnaṃ ekampi vitakkaṃ vitakkessasi, jānissāmi te kattabban”ti āha. So tato paṭṭhāya otārāpekkho satta vassāni mahāsattaṃ anubandhi.

Satthāpi chabbassāni dukkarakārikaṃ caritvā paccattapurisakāraṃ nissāya bodhimūle sabbaññutaññāṇaṃ paṭivijjhitvā vimuttisukhaṃ paṭisaṃvedayamāno pañcamasattāhe ajapālanigrodhamūle nisīdi. Tasmiṃ samaye māro “ahaṃ ettakaṃ kālaṃ anubandhitvā otārāpekkhopi imassa kiñci khalitaṃ nāddasaṃ, atikkanto idāni esa mama visayan”ti domanassappatto mahāmagge nisīdi. Athassa taṇhā aratī ragāti imā tisso dhītaro “pitā no na paññāyati, kahaṃ nu kho etarahī”ti olokayamānā taṃ tathā nisinnaṃ disvā upasaṅkamitvā “kasmā , tāta, dukkhī dummanosī”ti pucchiṃsu. So tāsaṃ tamatthaṃ ārocesi. Atha naṃ tā āhaṃsu – “tāta, mā cintayi, mayaṃ taṃ attano vase katvā ānessāmā”ti. “Na sakkā ammā, esa kenaci vase kātunti. “Tāta, mayaṃ itthiyo nāma idāneva naṃ rāgapāsādīhi bandhitvā ānessāma, tumhe mā cintayitthā”ti satthāraṃ upasaṅkamitvā “pāde te, samaṇa, paricāremā”ti āhaṃsu. Satthā neva tāsaṃ vacanaṃ manasākāsi, na akkhīni ummīletvā olokesi.

Puna māradhītaro “uccāvacā kho purisānaṃ adhippāyā, kesañci kumārikāsu pemaṃ hoti, kesañci paṭhamavaye ṭhitāsu, kesañci majjhimavaye ṭhitāsu, kesañci pacchimavaye ṭhitāsu, nānappakārehi taṃ palobhessāmā”ti ekekā kumārikavaṇṇādivasena sataṃ sataṃ attabhāve abhinimminitvā kumāriyo, avijātā, sakiṃ vijātā, duvijātā, majjhimitthiyo, mahallakitthiyo ca hutvā chakkhattuṃ bhagavantaṃ upasaṅkamitvā “pāde te, samaṇa, paricāremā”ti āhaṃsu. Tampi bhagavā na manasākāsi yathā taṃ anuttare upadhisaṅkhaye vimuttoti. Atha satthā ettakenapi tā anugacchantiyo “apetha, kiṃ disvā evaṃ vāyamatha, evarūpaṃ nāma vītarāgānaṃ purato kātuṃ na vaṭṭati. Tathāgatassa pana rāgādayo pahīnā. Kena taṃ kāraṇena attano vasaṃ nessathā”ti vatvā imā gāthā abhāsi –

179.

“Yassa jitaṃ nāvajīyati,

Jitaṃ yassa noyāti koci loke;

Taṃ buddhamanantagocaraṃ,

Apadaṃ kena padena nessatha.

180.

“Yassa jālinī visattikā,

Taṇhā natthi kuhiñci netave;

Taṃ buddhamanantagocaraṃ,

Apadaṃ kena padena nessathā”ti.

Tattha yassa jitaṃ nāvajīyatīti yassa sammāsambuddhassa tena tena maggena jitaṃ rāgādikilesajātaṃ puna asamudācaraṇato nāvajīyati, dujjitaṃ nāma na hoti. Noyātīti na uyyāti, yassa jitaṃ kilesajātaṃ rāgādīsu koci eko kilesopi loke pacchato vattī nāma na hoti, nānubandhatīti attho. Anantagocaranti anantārammaṇassa sabbaññutaññāṇassa vasena apariyanta gocaraṃ. Kena padenāti yassa hi rāgapadādīsu ekapadampi atthi, taṃ tumhe tena padena nessatha. Buddhassa pana ekapadampi natthi, taṃ apadaṃ buddhaṃ tumhe kena padena nessatha.

Dutiyagāthāya taṇhā nāmesā saṃsibbitapariyonandhanaṭṭhena jālamassā atthītipi jālakārikātipi jālūpamātipi jālinī. Rūpādīsu ārammaṇesu visattatāya visattamanatāya visāharatāya visapupphatāya visaphalatāya visaparibhogatāya visattikā. Sā evarūpā taṇhā yassa kuhiñci bhave netuṃ natthi, taṃ tumhe apadaṃ buddhaṃ kena padena nessathāti attho.

Desanāvasāne bahūnaṃ devatānaṃ dhammābhisamayo ahosi. Māradhītaropi tattheva antaradhāyiṃsu.

Satthā imaṃ dhammadesanaṃ āharitvā, “māgaṇḍiya, ahaṃ pubbe imā tisso māradhītaro addasaṃ semhādīhi apalibuddhena suvaṇṇakkhandhasadisena attabhāvena samannāgatā, tadāpi methunasmiṃ chando nāhosiyeva. Tava dhītu sarīraṃ dvattiṃsākārakuṇapaparipūraṃ bahivicitto viya asucighaṭo. Sace hi mama pādo asucimakkhito bhaveyya, ayañca ummāraṭṭhāne tiṭṭheyya, tathāpissā sarīre ahaṃ pāde na phuseyyan”ti vatvā imaṃ gāthamāha –

“Disvāna taṇhaṃ aratiṃ ragañca,

Nāhosi chando api methunasmiṃ;

Kimevidaṃ muttakarīsapuṇṇaṃ,

Pādāpi naṃ samphusituṃ na icche”ti. (su. ni. 841; mahāni. 70);

Desanāvasāne ubhopi jayampatikā anāgāmiphale patiṭṭhahiṃsūti.

Māradhītaravatthu paṭhamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/14. Buddhavagga 佛陀品 (Dhp 14, 179-196)”

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【经名】 14.2 Devorohaṇavatthu 佛从忉利天返回 (Dhp 14.2, 181)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

181.

Ye jhānapasutā dhīrā, nekkhammūpasame ratā;

Devāpi tesaṃ pihayanti, sambuddhānaṃ satīmataṃ.

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一八一 智者勤禅定，喜出离寂静，正念正觉者，诸天亦敬羡。

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佛陀从忉利天返回世间（参考“在肥沃土地上播种，收获特别多”偈359）

修习禅定（止观），欢喜涅槃寂静，

正念正觉的佛陀，诸天也敬爱。 （偈 181）

有一次，佛陀在舍卫城时，接受外道的挑战，而展现了双神变。事后，佛陀到忉利天讲授三个月的佛法，往生兜率天的摩耶夫人也来听佛陀说法。听完佛陀的说法后，摩耶夫人、众多天神和婆罗门都证得初果。

这时候，舍利弗尊者在舍卫城结夏安居，佛陀指示舍利弗向其他比丘讲解佛法。舍利弗尊者就利用三个月结夏安居期间，讲完一整部的佛法。

结夏安居即将结束时，大目犍连尊者到忉利天去面见佛陀。佛陀告诉他，预计于安居结束后的月圆之日回到人间。并会降临舍利弗尊者安居的山卡沙市。

十月至十一月之间的月圆之日，佛陀身上放出六色祥光，降临山卡沙市。许多天神和婆罗门陪伴佛陀返回人间，舍利弗尊者则率领大众欢迎佛陀，大众肃然赞叹佛陀返回人间的盛大辉煌。舍利弗尊者向佛陀顶礼问讯后说：

“世尊，我们从未目睹或想象过如此壮观盛大的荣耀。事实上，世尊！您为天、人和婆罗门所喜爱、礼敬！”

“舍利弗啊！天人确实敬爱所有具足究竟智慧的诸佛。”佛陀如此回答舍利弗。

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【Dhammapada-aṭṭhakathā 法句经义注】

2. Devorohaṇavatthu

Yejhānapasutā dhīrāti imaṃ dhammadesanaṃ satthā saṅkassanagaradvāre bahū devamanusse ārabbha kathesi. Desanā pana rājagahe samuṭṭhitā.

Ekasmiñhi samaye rājagahaseṭṭhi parissayamocanatthañceva pamādena galitānaṃ ābharaṇādīnaṃ rakkhaṇatthañca jālakaraṇḍakaṃ parikkhipāpetvā gaṅgāya udakakīḷaṃ kīḷi. Atheko rattacandanarukkho gaṅgāya uparitīre jāto gaṅgodakena dhotamūlo patitvā tattha tattha pāsāṇesu saṃbhajjamāno vippakiri. Tato ekā ghaṭappamāṇā ghaṭikā pāsāṇehi ghaṃsiyamānā udakaūmīhi pothiyamānā maṭṭhā hutvā anupubbena vuyhamānā sevālapariyonaddhā āgantvā tassa jāle laggi. Seṭṭhi “kimetan”ti vatvā “rukkhaghaṭikā”ti sutvā taṃ āharāpetvā “kiṃ nāmetan”ti upadhāraṇatthaṃ vāsikaṇṇena tacchāpesi. Tāvadeva alattakavaṇṇaṃ rattacandanaṃ paññāyi. Seṭṭhi pana neva sammādiṭṭhi na micchādiṭṭhi, majjhattadhātuko. So cintesi – “mayhaṃ gehe rattacandanaṃ bahu, kiṃ nu kho iminā karissāmī”ti. Athassa etadahosi – “imasmiṃ loke ‘mayaṃ arahanto mayaṃ arahanto’ti vattāro bahū, ahaṃ ekaṃ arahantampi na passāmi. Gehe bhamaṃ yojetvā pattaṃ likhāpetvā sikkāya ṭhapetvā veḷuparamparāya saṭṭhihatthamatte ākāse olambāpetvā ‘sace arahā atthi, imaṃ ākāsenāgantvā gaṇhātū’ti vakkhāmi. Yo taṃ gahessati, taṃ saputtadāro saraṇaṃ gamissāmī”ti. So cintitaniyāmeneva pattaṃ likhāpetvā veḷuparamparāya ussāpetvā “yo imasmiṃ loke arahā, so ākāsenāgantvā imaṃ pattaṃ gaṇhātū”ti āha.

Cha satthāro “amhākaṃ esa anucchaviko, amhākameva naṃ dehī”ti vadiṃsu. So “ākāsenāgantvā gaṇhathā”ti āha. Atha chaṭṭhe divase nigaṇṭho nāṭaputto antevāsike pesesi – “gacchatha, seṭṭhiṃ evaṃ vadetha – ‘amhākaṃ ācariyasseva anucchavikoyaṃ, mā appamattakassa kāraṇā ākāsenāgamanaṃ kari, dehi kira me taṃ pattan’”ti . Te gantvā seṭṭhiṃ tathā vadiṃsu. Seṭṭhi “ākāsenāgantvā gaṇhituṃ samatthova gaṇhātū”ti āha. Nāṭaputto sayaṃ gantukāmo antevāsikānaṃ saññaṃ adāsi – “ahaṃ ekaṃ hatthañca pādañca ukkhipitvā uppatitukāmo viya bhavissāmi, tumhe maṃ, ‘ācariya, kiṃ karotha, dārumayapattassa kāraṇā paṭicchannaṃ arahattaguṇaṃ mahājanassa mā dassayitthā’ti vatvā maṃ hatthesu ca pādesu ca gahetvā ākaḍḍhantā bhūmiyaṃ pāteyyāthā”ti. So tattha gantvā seṭṭhiṃ āha, “mahāseṭṭhi, mayhaṃ ayaṃ patto anucchaviko, aññesaṃ nānucchaviko, mā te appamattakassa kāraṇā mama ākāse uppatanaṃ rucci, dehi me pattan”ti. Bhante, ākāse uppatitvāva gaṇhathāti. Tato nāṭaputto “tena hi apetha apethā”ti antevāsike apanetvā “ākāse uppatissāmī”ti ekaṃ hatthañca pādañca ukkhipi. Atha naṃ antevāsikā, “ācariya, kiṃ nāmetaṃ karotha, chavassa lāmakassa dārumayapattassa kāraṇā paṭicchannaguṇena mahājanassa dassitena ko attho”ti taṃ hatthapādesu gahetvā ākaḍḍhitvā bhūmiyaṃ pātesuṃ. So seṭṭhiṃ āha – “ime, mahāseṭṭhi, uppatituṃ na denti, dehi me pattan”ti. Uppatitvā gaṇhatha, bhanteti. Evaṃ titthiyā cha divasāni vāyamitvāpi taṃ pattaṃ na labhiṃsuyeva.

Sattame divase āyasmato mahāmoggallānassa ca āyasmato piṇḍolabhāradvājassa ca “rājagahe piṇḍāya carissāmā”ti gantvā ekasmiṃ piṭṭhipāsāṇe ṭhatvā cīvaraṃ pārupanakāle dhuttakā kathaṃ samuṭṭhāpesuṃ “ambho pubbe cha satthāro loke ‘mayaṃ arahantamhā’ti vicariṃsu., Rājagahaseṭṭhino pana ajja sattamo divaso pattaṃ ussāpetvā ‘sace arahā atthi, ākāsenāgantvā gaṇhātū’ti vadantassa, ekopi ‘ahaṃ arahā’ti ākāse uppatanto natthi. Ajja no loke arahantānaṃ natthibhāvo ñāto”ti. Taṃ kathaṃ sutvā āyasmā mahāmoggallāno āyasmantaṃ piṇḍolabhāradvājaṃ āha – “sutaṃ te, āvuso bhāradvāja, imesaṃ vacanaṃ, ime buddhassa sāsanaṃ pariggaṇhantā viya vadanti. Tvañca mahiddhiko mahānubhāvo, gaccha taṃ pattaṃ ākāsena gantvā gaṇhāhī”ti. Āvuso mahāmoggallāna, tvaṃ iddhimantānaṃ aggo, tvaṃ etaṃ gaṇhāhi, tayi pana aggaṇhante ahaṃ gaṇhissāmīti. “Gaṇhāvuso”ti vutte āyasmā piṇḍolabhāradvājo abhiññāpādakaṃ catutthajjhānaṃ samāpajjitvā uṭṭhāya tigāvutaṃ piṭṭhipāsāṇaṃ pādantena paṭicchādento tulapicu viya ākāse uṭṭhāpetvā rājagahanagarassa upari sattakkhattuṃ anupariyāyi. So tigāvutapamāṇassa nagarassa pidhānaṃ viya paññāyi. Nagaravāsino “pāsāṇo no avattharitvā gaṇhātī”ti bhītā suppādīni matthake katvā tattha tattha nilīyiṃsu . Sattame vāre thero piṭṭhipāsāṇaṃ bhinditvā attānaṃ dassesi. Mahājano theraṃ disvā, “bhante piṇḍolabhāradvāja, tava pāsāṇaṃ daḷhaṃ katvā gaṇha, mā no sabbe nāsayī”ti. Thero pāsāṇaṃ pādantena khipitvā vissajjesi. So gantvā yathāṭhāneyeva patiṭṭhāsi. Thero seṭṭhissa gehamatthake aṭṭhāsi. Taṃ disvā seṭṭhi urena nipajjitvā “otaratha sāmī”ti vatvā ākāsato otiṇṇaṃ theraṃ nisīdāpetvā pattaṃ otārāpetvā catumadhurapuṇṇaṃ katvā therassa adāsi. Thero pattaṃ gahetvā vihārābhimukho pāyāsi. Athassa ye araññagatā vā suññāgāragatā vā taṃ pāṭihāriyaṃ nāddasaṃsu. Te sannipatitvā, “bhante, amhākampi pāṭihāriyaṃ dassehī”ti theraṃ anubandhiṃsu. So tesaṃ tesaṃ pāṭihāriyaṃ dassetvā vihāraṃ agamāsi.

Satthā taṃ anubandhitvā unnādentassa mahājanassa saddaṃ sutvā, “ānanda, kasseso saddo”ti pucchitvā, “bhante, piṇḍolabhāradvājena ākāse uppatitvā candanapatto gahito, tassa santike eso saddo”ti sutvā bhāradvājaṃ pakkosāpetvā “saccaṃ kira tayā evaṃ katan”ti pucchitvā “saccaṃ, bhante”ti vutte, “kasmā te, bhāradvāja, evaṃ katan”ti theraṃ garahitvā taṃ pattaṃ khaṇḍākhaṇḍaṃ bhedāpetvā bhikkhūnaṃ añjanapisanatthāya dāpetvā pāṭihāriyassa akaraṇatthāya sāvakānaṃ sikkhāpadaṃ (cūḷava. 252) paññāpesi.

Titthiyā “samaṇo kira 乔达摩 taṃ pattaṃ bhedāpetvā pāṭihāriyassa akaraṇatthāya sāvakānaṃ sikkhāpadaṃ paññāpesī”ti sutvā “samaṇassa 乔达摩 sāvakā paññattaṃ sikkhāpadaṃ jīvitahetupi nātikkamanti, samaṇopi 乔达摩 taṃ rakkhissateva. Idāni amhehi okāso laddho”ti nagaravīthīsu ārocentā vicariṃsu “mayaṃ attano guṇaṃ rakkhantā pubbe dārumayapattassa kāraṇā attano guṇaṃ mahājanassa na dassayimhā, samaṇassa 乔达摩 sāvakā pattakamattassa kāraṇā attano guṇaṃ mahājanassa dassesuṃ. Samaṇo 乔达摩 attano paṇḍitatāya pattaṃ bhedāpetvā sikkhāpadaṃ paññāpesi, idāni mayaṃ teneva saddhiṃ pāṭihāriyaṃ karissāmā”ti.

Rājā bimbisāro taṃ kathaṃ sutvā satthu santikaṃ gantvā “tumhehi kira, bhante, pāṭihāriyassa akaraṇatthāya sāvakānaṃ sikkhāpadaṃ paññattan”ti? “Āma, mahārājā”ti. Idāni titthiyā “tumhehi saddhiṃ pāṭihāriyaṃ karissāmā”ti vadanti, kiṃ idāni karissathāti? “Tesu karontesu karissāmi, mahārājā”ti. Nanu tumhehi sikkhāpadaṃ paññattanti. Nāhaṃ, mahārāja, attano sikkhāpadaṃ paññāpesiṃ, taṃ mameva sāvakānaṃ paññattanti. Tumhe ṭhapetvā aññattha sikkhāpadaṃ paññattaṃ nāma hoti, bhanteti. Tena hi, mahārāja, tamevettha paṭipucchāmi, “atthi pana te, mahārāja, vijite uyyānan”ti. “Atthi, bhante”ti. “Sace te, mahārāja, uyyāne mahājano ambādīni khādeyya, kimassa kattabban”ti? “Daṇḍo, bhante”ti. “Tvaṃ pana khādituṃ labhasī”ti? “Āma, bhante, mayhaṃ daṇḍo natthi, ahaṃ attano santakaṃ khādituṃ labhāmī”ti. “Mahārāja, yathā tava tiyojanasatike rajje āṇā pavattati, attano uyyāne ambādīni khādantassa daṇḍo natthi, aññesaṃ atthi, evaṃ mamapi cakkavāḷakoṭisatasahasse āṇā pavattati, attano sikkhāpadapaññattiyā atikkamo nāma natthi, aññesaṃ pana atthi, karissāmahaṃ pāṭihāriyan”ti. Titthiyā taṃ kathaṃ sutvā “idānamhā naṭṭhā, samaṇena kira 乔达摩 sāvakānaṃyeva sikkhāpadaṃ paññattaṃ, na attano. Sayameva kira pāṭihāriyaṃ kattukāmo, kiṃ nu kho karomā”ti mantayiṃsu.

Rājā satthāraṃ pucchi – “bhante, kadā pāṭihāriyaṃ karissathā”ti. “Ito catumāsaccayena āsāḷhipuṇṇamāyaṃ, mahārājā”ti. “Kattha karissatha, bhante”ti ? “Sāvatthiṃ nissāya, mahārājā”ti. “Kasmā pana satthā evaṃ dūraṭṭhānaṃ apadisī”ti? “Yasmā taṃ sabbabuddhānaṃ mahāpāṭihāriyakaraṇaṭṭhānaṃ, apica mahājanassa sannipātanatthāyapi dūraṭṭhānameva apadisī”ti. Titthiyā taṃ kathaṃ sutvā “ito kira catunnaṃ māsānaṃ accayena samaṇo 乔达摩 sāvatthiyaṃ pāṭihāriyaṃ karissati, idāni taṃ amuñcitvāva anubandhissāma, mahājano amhe disvā ‘kiṃ idan’ti pucchissati. Athassa vakkhāma ‘mayaṃ samaṇena 乔达摩 saddhiṃ pāṭihāriyaṃ karissāmā’ti vadimhā. So palāyati, mayamassa palāyituṃ adatvā anubandhāmā”ti. Satthā rājagahe piṇḍāya caritvā nikkhami. Titthiyāpissa pacchatova nikkhamitvā bhattakiccaṭṭhāne vasanti. Vasitaṭṭhāne punadivase pātarāsaṃ karonti. Te manussehi “kimidan”ti pucchitā heṭṭhā cintitaniyāmeneva ārocesuṃ . Mahājanopi “pāṭihāriyaṃ passissāmā”ti anubandhi.

Satthā anupubbena sāvatthiṃ pāpuṇi. Titthiyāpi tena saddhiṃyeva gantvā upaṭṭhāke samādapetvā satasahassaṃ labhitvā khadirathambhehi maṇḍapaṃ kāretvā nīluppalehi chādāpetvā “idha pāṭihāriyaṃ karissāmā”ti nisīdiṃsu. Rājā pasenadi kosalo satthāraṃ upasaṅkamitvā, “bhante, titthiyehi maṇḍapo kārito, ahampi tumhākaṃ maṇḍapaṃ karissāmī”ti. “Alaṃ, mahārāja, atthi mayhaṃ maṇḍapakārako”ti. “Bhante, maṃ ṭhapetvā ko añño kātuṃ sakkhissatī”ti? “Sakko, devarājā”ti. “Kahaṃ pana, bhante, pāṭihāriyaṃ karissathā”ti? “Kaṇḍambarukkhamūle, mahārājā”ti. Titthiyā “ambarukkhamūle kira pāṭihāriyaṃ karissatī”ti sutvā attano upaṭṭhākānaṃ ārocetvā yojanabbhantare ṭhāne antamaso tadahujātampi ambapotakaṃ uppāṭetvā araññe khipāpesuṃ.

Satthā āsāḷhipuṇṇamadivase antonagaraṃ pāvisi. Raññopi uyyānapālo kaṇḍo nāma ekaṃ piṅgalakipillikehi katapattapuṭassa antare mahantaṃ ambapakkaṃ disvā tassa gandharasalobhena sampatante vāyase palāpetvā rañño khādanatthāya ādāya gacchanto antarāmagge satthāraṃ disvā cintesi – “rājā imaṃ ambaṃ khāditvā mayhaṃ aṭṭha vā soḷasa vā kahāpaṇe dadeyya, taṃ me ekattabhāvepi jīvitavuttiyā nālaṃ. Sace panāhaṃ satthu imaṃ dassāmi, avassaṃ taṃ me dīghakālaṃ hitāvahaṃ bhavissatī”ti. So taṃ ambapakkaṃ satthu upanāmesi. Satthā ānandattheraṃ olokesi . Athassa thero catumahārājadattiyaṃ pattaṃ nīharitvā hatthe ṭhapesi. Satthā pattaṃ upanāmetvā ambapakkaṃ paṭiggahetvā tattheva nisīdanākāraṃ dassesi. Thero cīvaraṃ paññāpetvā adāsi. Athassa tasmiṃ nisinne thero pānīyaṃ parissāvetvā ambapakkaṃ madditvā pānakaṃ katvā adāsi. Satthā ambapānakaṃ pivitvā kaṇḍaṃ āha – “imaṃ ambaṭṭhiṃ idheva paṃsuṃ viyūhitvā ropehī”ti. So tathā akāsi. Satthā tassa upari hatthaṃ dhovi. Hatthe dhovitamatteyeva naṅgalasīsamattakkhandho hutvā ubbedhena paṇṇāsahattho ambarukkho uṭṭhahi. Catūsu disāsu ekekā, uddhaṃ ekāti pañca mahāsākhā paṇṇāsahatthā ahesuṃ. So tāvadeva pupphaphalasañchanno hutvā ekekasmiṃ ṭhāne paripakkaambapiṇḍidharo ahosi. Pacchato āgacchantā bhikkhū ambapakkāni khādantā eva āgamiṃsu. Rājā “evarūpo kira ambarukkho uṭṭhito”ti sutvā “mā naṃ koci chindī”ti ārakkhaṃ ṭhapesi. So pana kaṇḍena ropitattā kaṇḍambarukkhotveva paññāyi. Dhuttakāpi ambapakkāni khāditvā “hare duṭṭhatitthiyā ‘samaṇo kira 乔达摩 kaṇḍambarukkhamūle pāṭihāriyaṃ karissatī’ti tumhehi yojanabbhantare tadahujātāpi ambapotakā uppāṭāpitā, kaṇḍambo nāma ayan”ti vatvā te ucchiṭṭhaambaṭṭhīhi pahariṃsu.

Sakko vātavalāhakaṃ devaputtaṃ āṇāpesi “titthiyānaṃ maṇḍapaṃ vātehi uppāṭetvā ukkārabhūmiyaṃ khipāpehī”ti. So tathā akāsi. Sūriyampi devaputtaṃ āṇāpesi “sūriyamaṇḍalaṃ nikaḍḍhanto tāpehī”ti. So tathā akāsi. Puna vātavalāhakaṃ āṇāpesi “vātamaṇḍalaṃ uṭṭhāpento yāhī”ti. So tathā karonto titthiyānaṃ paggharitasedasarīre rajovaṭṭiyā okiri. Te tambamattikasadisā ahesuṃ. Vassavalāhakampi āṇāpesi “mahantāni bindūni pātehī”ti. So tathā akāsi. Atha nesaṃ kāyo kabaragāvisadiso ahosi. Te nigaṇṭhā lajjamānā hutvā sammukhasammukhaṭṭhāneneva palāyiṃsu. Evaṃ palāyantesu purāṇakassapassa upaṭṭhāko eko kassako “idāni me ayyānaṃ pāṭihāriyakaraṇavelā, gantvā pāṭihāriyaṃ passissāmī”ti goṇe vissajjetvā pātova ābhataṃ yāgukuṭañceva yottakañca gahetvā āgacchanto purāṇaṃ tathā palāyantaṃ disvā, bhante , ajja ‘ayyānaṃ pāṭihāriyaṃ passissāmī’ti āgacchāmi, tumhe kahaṃ gacchathā”ti. Kiṃ te pāṭihāriyena, imaṃ kuṭañca yottañca dehīti. So tena dinnaṃ kuṭañca yottañca ādāya nadītīraṃ gantvā kuṭaṃ yottena attano gīvāya bandhitvā lajjanto kiñci akathetvā rahade patitvā udakapubbuḷe uṭṭhāpento kālaṃ katvā avīcimhi nibbatti.

Sakko ākāse ratanacaṅkamaṃ māpesi. Tassa ekā koṭi pācīnacakkavāḷamukhavaṭṭiyaṃ ahosi, ekā pacchimacakkavāḷamukhavaṭṭiyaṃ. Satthā sannipatitāya chattiṃsayojanikāya parisāya vaḍḍhamānakacchāyāya “idāni pāṭihāriyakaraṇavelā”ti gandhakuṭito nikkhamitvā pamukhe aṭṭhāsi. Atha naṃ gharaṇī nāma iddhimantī ekā anāgāmiupāsikā upasaṅkamitvā, “bhante, mādisāya dhītari vijjamānāya tumhākaṃ kilamanakiccaṃ natthi, ahaṃ pāṭihāriyaṃ karissāmī”ti āha. “Kathaṃ tvaṃ karissasi, gharaṇī”ti? “Bhante, ekasmiṃ cakkavāḷagabbhe mahāpathaviṃ udakaṃ katvā udakasakuṇikā viya nimujjitvā pācīnacakkavāḷamukhavaṭṭiyaṃ attānaṃ dassessāmi, tathā pacchimauttaradakkhiṇacakkavāḷamukhavaṭṭiyaṃ, tathā majjhe”. Mahājano maṃ disvā “kā esā”ti vutte vakkhati “gharaṇī nāmesā, ayaṃ tāva ekissā itthiyā ānubhāvo, buddhānubhāvo pana kīdiso bhavissatī”ti . Evaṃ titthiyā tumhe adisvāva palāyissantīti. Atha naṃ satthā “jānāmi te gharaṇī evarūpaṃ pāṭihāriyaṃ kātuṃ samatthabhāvaṃ, na panāyaṃ tavatthāya baddho mālāpuṭo”ti vatvā paṭikkhipi. Sā “na me satthā anujānāti, addhā mayā uttaritaraṃ pāṭihāriyaṃ kātuṃ samattho añño atthī”ti ekamantaṃ aṭṭhāsi. Satthāpi “evameva tesaṃ guṇo pākaṭo bhavissatīti evaṃ chattiṃsayojanikāya parisāya majjhe sīhanādaṃ nadissatī”ti maññamāno aparepi pucchi – “tumhe kathaṃ pāṭihāriyaṃ karissathā”ti. Te “evañca evañca karissāma, bhante”ti satthu purato ṭhitāva sīhanādaṃ nadiṃsu. Tesu kira cūḷaanāthapiṇḍiko “mādise anāgāmiupāsake putte vijjamāne satthu kilamanakiccaṃ natthī”ti cintetvā “ahaṃ, bhante, pāṭihāriyaṃ karissāmī”ti vatvā “kathaṃ karissasī”ti puṭṭho “ahaṃ, bhante, dvādasayojanikaṃ brahmattabhāvaṃ nimminitvā imissā parisāya majjhe mahāmeghagajjitasadisena saddena brahmaapphoṭanaṃ nāma apphoṭessāmī”ti. Mahājano “kiṃ nāmeso saddo”ti pucchitvā “cūḷaanāthapiṇḍikassa kira brahmaapphoṭanasaddo nāmā”ti vakkhati. Titthiyā “gahapatikassa kira tāva eso ānubhāvo, buddhānubhāvo kīdiso bhavissatī”ti tumhe adisvāva palāyissantīti. Satthā “jānāmi te ānubhāvan”ti tassapi tatheva vatvā pāṭihāriyakaraṇaṃ nānujāni.

Athekā paṭisambhidappattā sattavassikā cīrasāmaṇerī kira nāma satthāraṃ vanditvā “ahaṃ, bhante, pāṭihāriyaṃ karissāmī”ti āha. “Kathaṃ karissasi cīre”ti? “Bhante, sineruñca cakkavāḷapabbatañca himavantañca āharitvā imasmiṃ ṭhāne paṭipāṭiyā ṭhapetvā ahaṃ haṃsasakuṇī viya tato tato nikkhamitvā asajjamānā gamissāmi, mahājano maṃ disvā ‘kā esā’ti pucchitvā ‘cīrasāmaṇerī’ti vakkhati. Titthiyā ‘sattavassikāya tāva sāmaṇeriyā ayamānubhāvo, buddhānubhāvo kīdiso bhavissatī’ti tumhe adisvāva palāyissantī”ti. Ito paraṃ evarūpāni vacanāni vuttānusāreneva veditabbāni. Tassāpi bhagavā “jānāmi te ānubhāvan”ti vatvā pāṭihāriyakaraṇaṃ nānujāni. Atheko paṭisambhidappatto khīṇāsavo cundasāmaṇero nāma jātiyā sattavassiko satthāraṃ vanditvā “ahaṃ bhagavā pāṭihāriyaṃ karissāmī”ti vatvā “kathaṃ karissasī”ti puṭṭho āha – “ahaṃ, bhante, jambudīpassa dhajabhūtaṃ mahājamburukkhaṃ khandhe gahetvā cāletvā mahājambupesiyo āharitvā imaṃ parisaṃ khādāpessāmi, pāricchattakakusumāni ca āharitvā tumhe vandissāmī”ti. Satthā “jānāmi te ānubhāvan”ti tassa pāṭihāriyakaraṇaṃ paṭikkhipi.

Atha uppalavaṇṇā therī satthāraṃ vanditvā “ahaṃ, bhante, pāṭihāriyaṃ karissāmī”ti vatvā “kathaṃ karissasī”ti puṭṭhā āha – “ahaṃ, bhante, samantā dvādasayojanikaṃ parisaṃ dassetvā āvaṭṭato chattiṃsayojanāya parisāya parivuto cakkavattirājā hutvā āgantvā tumhe vandissāmī”ti . Satthā “jānāmi te ānubhāvan”ti tassāpi pāṭihāriyakaraṇaṃ paṭikkhipi. Atha mahāmoggallānatthero bhagavantaṃ vanditvā “ahaṃ, bhante, pāṭihāriyaṃ karissāmī”ti vatvā “kathaṃ karissasī”ti puṭṭho āha – “ahaṃ, bhante, sinerupabbatarājānaṃ dantantare ṭhapetvā māsasāsapabījaṃ viya khādissāmī”ti. “Aññaṃ kiṃ karissasī”ti? “Imaṃ mahāpathaviṃ kaṭasārakaṃ viya saṃvellitvā aṅgulantare nikkhipissāmī”ti. “Aññaṃ kiṃ karissasī”ti? “Mahāpathaviṃ kulālacakkaṃ viya parivattetvā mahājanaṃ pathavojaṃ khādāpessāmī”ti. “Aññaṃ kiṃ karissasī”ti? “Vāmahatthe pathaviṃ katvā ime satte dakkhiṇahatthena aññasmiṃ dīpe ṭhapessāmī”ti. “Aññaṃ kiṃ karissasī”ti? “Sineruṃ chattadaṇḍaṃ viya katvā mahāpathaviṃ ukkhipitvā tassupari ṭhapetvā chattahattho bhikkhu viya ekahatthenādāya ākāse caṅkamissāmī”ti. Satthā “jānāmi te ānubhāvan”ti tassapi pāṭihāriyakaraṇaṃ nānujāni. So “jānāti maññe satthā mayā uttaritaraṃ pāṭihāriyaṃ kātuṃ samatthan”ti ekamantaṃ aṭṭhāsi.

Atha naṃ satthā “nāyaṃ moggallānaṃ tavatthāya baddho bālāpuṭo. Ahañhi asamadhuro, mama dhuraṃ añño vahituṃ samattho nāma natthi. Anacchariyametaṃ, yaṃ idāni mama dhuraṃ vahituṃ samattho nāma bhaveyya. Ahetukatiracchānayoniyaṃ nibbattakālepi mama dhuraṃ añño vahituṃ samattho nāma nāhosiyevā”ti vatvā “kadā pana, bhante”ti therena puṭṭho atītaṃ āharitvā –

“Yato yato garu dhuraṃ, yato gambhīravattanī;

Tadāssu kaṇhaṃ yuñjanti, svāssu taṃ vahate dhuran”ti. –

Idaṃ kaṇhausabhajātakaṃ (jā. 1.1.29) vitthāretvā puna tameva vatthuṃ visesetvā dassento –

“Manuññameva bhāseyya, nāmanuññaṃ kudācanaṃ;

Manuññaṃ bhāsamānassa, garuṃ bhāraṃ udaddhari;

Dhanañca naṃ alābhesi, tena cattamano ahū”ti. –

Idaṃ nandivisālajātakaṃ vitthāretvā kathesi. Kathetvā ca pana satthā ratanacaṅkamaṃ abhiruhi, purato dvādasayojanikā parisā ahosi tathā pacchato ca uttarato ca dakkhiṇato ca. Ujukaṃ pana catuvīsatiyojanikāya parisāya majjhe bhagavā yamakapāṭihāriyaṃ akāsi.

Taṃ pāḷito tāva evaṃ veditabbaṃ (paṭi. ma. 1.116) – katamaṃ tathāgatassa yamakapāṭihāriye ñāṇaṃ? Idhaṃ tathāgato yamakapāṭihāriyaṃ karoti asādhāraṇaṃ sāvakehi, uparimakāyato aggikkhandho pavattati, heṭṭhimakāyato udakadhārā pavattati . Heṭṭhimakāyato aggikkhandho pavattati, uparimakāyato udakadhārā pavattati. Puratthimakāyato, pacchimakāyato; pacchimakāyato, puratthimakāyato; dakkhiṇaakkhito, vāmaakkhito; vāmaakkhito, dakkhiṇaakkhito; dakkhiṇakaṇṇasotato, vāmakaṇṇasotato; vāmakaṇṇasotato, dakkhiṇakaṇṇasotato; dakkhiṇanāsikāsotato, vāmanāsikāsotato; vāmanāsikāsotato, dakkhiṇanāsikāsotato; dakkhiṇaaṃsakūṭato, vāmaaṃsakūṭato; vāmaaṃsakūṭato, dakkhiṇaaṃsakūṭato; dakkhiṇahatthato, vāmahatthato; vāmahatthato, dakkhiṇahatthato; dakkhiṇapassato, vāmapassato; vāmapassato, dakkhiṇapassato; dakkhiṇapādato, vāmapādato; vāmapādato, dakkhiṇapādato; aṅgulaṅgulehi, aṅgulantarikāhi; aṅgulantarikāhi, aṅgulaṅgulehi; ekekalomakūpato aggikkhandho pavattati, ekekalomato udakadhārā pavattati. Ekekalomato aggikkhandho pavattati, ekekalomakūpato udakadhārā pavattati channaṃ vaṇṇānaṃ nīlānaṃ pītakānaṃ lohitakānaṃ odātānaṃ mañjeṭṭhānaṃ pabhassarānaṃ. Bhagavā caṅkamati, buddhanimmito tiṭṭhati vā nisīdati vā seyyaṃ vā kappeti…pe… nimmito seyyaṃ kappeti, bhagavā caṅkamati vā tiṭṭhati vā nisīdati vā. Idaṃ tathāgatassa yamakapāṭihāriye ñāṇanti.

Idaṃ pana pāṭihāriyaṃ bhagavā tasmiṃ caṅkame caṅkamitvā akāsi. Tassa tejokasiṇasamāpattivasena uparimakāyato aggikkhandho pavattati, āpokasiṇasamāpattivasena heṭṭhimakāyato udakadhārā pavattati. Na pana udakadhārāya pavattanaṭṭhānato aggikkhandho pavattati, aggikkhandhassa pavattanaṭṭhānato udakadhārā pavattatīti dassetuṃ “heṭṭhimakāyato uparimakāyato”ti vuttaṃ. Eseva nayo sabbapadesu. Aggikkhandho panettha udakadhārāya asammisso ahosi, tathā udakadhārā aggikkhandhena. Ubhayampi kira cetaṃ yāva brahmalokā uggantvā cakkavāḷamukhavaṭṭiyaṃ patati. “Channaṃ vaṇṇānan”ti vuttā panassa chabbaṇṇaraṃsiyo ghaṭehi āsiñcamānaṃ vilīnasuvaṇṇaṃ viya yantanālikato nikkhantasuvaṇṇarasadhārā viya ca ekacakkavāḷagabbhato uggantvā brahmalokaṃ āhacca paṭinivattitvā cakkavāḷamukhavaṭṭimeva gaṇhiṃsu. Ekacakkavāḷagabbhaṃ vaṅkagopānasikaṃ viya bodhigharaṃ ahosi ekālokaṃ.

Taṃdivasaṃ satthā caṅkamitvā pāṭihāriyaṃ karonto antarantarā mahājanassa dhammaṃ kathesi. Kathento ca janaṃ nirassāsaṃ akatvā tassa assāsavāraṃ deti. Tasmiṃ khaṇe mahājano sādhukāraṃ pavattesi. Tassa sādhukārapavattanakāle satthā tāvamahatiyā parisāya cittaṃ olokento ekekassa soḷasannaṃ ākārānaṃ vasena cittācāraṃ aññāsi. Evaṃ lahukaparivattaṃ buddhānaṃ cittaṃ . Yo yo yasmiñca dhamme yasmiñca pāṭihīre pasanno, tassa tassa ajjhāsayavaseneva dhammañca kathesi, pāṭihīrañca akāsi. Evaṃ dhamme desiyamāne pāṭihīre ca kariyamāne mahājanassa dhammābhisamayo ahosi. Satthā pana tasmiṃ samāgame attano manaṃ gahetvā aññaṃ pañhaṃ pucchituṃ samatthaṃ adisvā nimmitabuddhaṃ māpesi. Tena pucchitaṃ pañhaṃ satthā vissajjesi, satthārā pucchitaṃ so vissajjesi. Bhagavato caṅkamanakāle nimmito ṭhānādīsu aññataraṃ kappesi, nimmitassa caṅkamanakāle bhagavā ṭhānādīsu aññataraṃ kappesi. Tamatthaṃ dassetuṃ “nimmito caṅkamati vā”tiādi vuttaṃ. Evaṃ karontassa satthu pāṭihāriyaṃ disvā dhammakathaṃ sutvā tasmiṃ samāgame vīsatiyā pāṇakoṭīnaṃ dhammābhisamayo ahosi.

Satthā pāṭihīraṃ karontova “kattha nu kho atītabuddhā idaṃ pāṭihīraṃ katvā vassaṃ upentī”ti āvajjetvā “tāvatiṃsabhavane vassaṃ upagantvā mātu abhidhammapiṭakaṃ desentī”ti disvā dakkhiṇapādaṃ ukkhipitvā yugandharamatthake ṭhapetvā itaraṃ pādaṃ ukkhipitvā sinerumatthake ṭhapesi. Evaṃ aṭṭhasaṭṭhiyojanasatasahassaṭṭhāne tayo padavārā ahesuṃ, dve pādachiddāni. Satthā pādaṃ pasāretvā akkamīti na sallakkhetabbaṃ. Tassa hi pādukkhipanakāleyeva pabbatā pādamūlaṃ āgantvā sampaṭicchiṃsu, satthārā akkamanakāle te pabbatā uṭṭhāya sakaṭṭhāneyeva aṭṭhaṃsu. Sakko satthāraṃ disvā cintesi – “paṇḍukambalasilāya maññe satthā imaṃ vassāvāsaṃ upessati, bahūnañca devatānaṃ upakāro bhavissati, satthari panettha vassāvāsaṃ upagate aññā devatā hatthampi ṭhapetuṃ na sakkhissanti. Ayaṃ kho pana paṇḍukambalasilā dīghato saṭṭhiyojanā, vitthārato paṇṇāsayojanā, puthulato pannarasayojanā, satthari nisinnepi tucchaṃ bhavissatī”ti. Satthā tassa ajjhāsayaṃ viditvā attano saṅghāṭiṃ silāsanaṃ paṭicchādayamānaṃ khipi. Sakko cintesi – “cīvaraṃ tāva paṭicchādayamānaṃ khipi, sayaṃ pana parittake ṭhāne nisīdissatī”ti. Satthā tassa ajjhāsayaṃ viditvā nīcapīṭhakaṃ mahāpaṃsukūliko viya paṇḍukambalasilaṃ antocīvarabhogeyeva katvā nisīdi. Mahājanopi taṃkhaṇaññeva satthāraṃ olokento nāddasa, candassa atthaṅgamitakālo viya sūriyassa ca atthaṅgamitakālo viya ahosi. Mahājano –

“Gato nu cittakūṭaṃ vā, kelāsaṃ vā yugandharaṃ;

Na no dakkhemu sambuddhaṃ, lokajeṭṭhaṃ narāsabhan”ti. –

Imaṃ gāthaṃ vadanto paridevi. Apare “satthā nāma pavivekarato, so ‘evarūpāya me parisāya evarūpaṃ pāṭihīraṃ katan’ti lajjāya aññaṃ raṭṭhaṃ vā janapadaṃ vā gato bhavissati, na dāni taṃ dakkhissāmā”ti paridevantā imaṃ gāthamāhaṃsu –

“Pavivekarato dhīro, nimaṃ lokaṃ punehiti;

Na no dakkhemu sambuddhaṃ, lokajeṭṭhaṃ narāsabhan”ti.

Te mahāmoggallānaṃ pucchiṃsu – “kahaṃ, bhante, satthā”ti? So sayaṃ jānantopi “paresampi guṇā pākaṭā hontū”ti ajjhāsayena “anuruddhaṃ pucchathā”ti āha. Te theraṃ tathā pucchiṃsu – “kahaṃ, bhante, satthā”ti? Tāvatiṃsabhavane paṇḍukambalasilāyaṃ vassaṃ upagantvā mātu abhidhammapiṭakaṃ desetuṃ gatoti. “Kadā āgamissati, bhante”ti? “Tayo māse abhidhammapiṭakaṃ desetvā mahāpavāraṇadivase”ti. Te “satthāraṃ adisvā na gamissāmā”ti tattheva khandhāvāraṃ bandhiṃsu. Ākāsameva kira nesaṃ chadanaṃ ahosi. Tāya ca mahatiyā parisāya sarīranighaṃso nāma na paññāyi, pathavī vivaraṃ adāsi, sabbattha parisuddhameva bhūmitalaṃ ahosi.

Satthā paṭhamameva moggallānattheraṃ avoca – “moggallāna, tvaṃ etissāya parisāya dhammaṃ deseyyāsi, cūḷaanāthapiṇḍiko āhāraṃ dassatī”ti. Tasmā taṃ temāsaṃ cūḷaanāthapiṇḍikova tassā parisāya yāpanaṃ yāgubhattaṃ khādanīyaṃ tambulatelagandhamālāpilandhanāni ca adāsi. Mahāmoggallāno dhammaṃ desesi, pāṭihāriyadassanatthaṃ āgatāgatehi puṭṭhapañhe ca vissajjesi. Satthārampi mātu abhidhammadesanatthaṃ paṇḍukambalasilāyaṃ vassaṃ upagataṃ dasasahassacakkavāḷadevatā parivārayiṃsu. Tena vuttaṃ –

“Tāvatiṃse yadā buddho, silāyaṃ paṇḍukambale;

Pāricchattakamūlamhi, vihāsi purisuttamo.

“Dasasu lokadhātūsu, sannipatitvāna devatā;

Payirupāsanti sambuddhaṃ, vasantaṃ nāgamuddhani.

“Na koci devo vaṇṇena, sambuddhassa virocati;

Sabbe deve atikkamma, sambuddhova virocatī”ti. (pe. va. 317-319);

Evaṃ sabbā devatā attano sarīrappabhāya abhibhavitvā nisinnassa panassa mātā tusitavimānato āgantvā dakkhiṇapasse nisīdi. Indakopi devaputto āgantvā dakkhiṇapasseyeva nisīdi, aṅkuro vāmapasse nisīdi. So mahesakkhāsu devatāsu sannipatantīsu apagantvā dvādasayojanike ṭhāne okāsaṃ labhi, indako tattheva nisīdi. Satthā te ubhopi oloketvā attano sāsane dakkhiṇeyyapuggalānaṃ dinnadānassa mahapphalabhāvaṃ ñāpetukāmo evamāha – “aṅkura, tayā dīghamantare dasavassasahassaparimāṇakāle dvādasayojanikaṃ uddhanapantiṃ katvā mahādānaṃ dinnaṃ, idāni mama samāgamaṃ āgantvā dvādasayojanike ṭhāne okāsaṃ labhi, kiṃ nu kho ettha kāraṇan”ti? Vuttampi cetaṃ –

“Oloketvāna sambuddho, aṅkurañcāpi indakaṃ;

Dakkhiṇeyyaṃ sambhāvento, idaṃ vacanamabravi.

“Mahādānaṃ tayā dinnaṃ, aṅkura dīghamantare;

Atidūre nisinnosi, āgaccha mama santike”ti. (pe. va. 321-322);

So saddho pathavītalaṃ pāpuṇi. Sabbāpi naṃ sā parisā assosi. Evaṃ vutte –

“Codito bhāvitattena, aṅkuro etamabravi;

Kiṃ mayhaṃ tena dānena, dakkhiṇeyyena suññataṃ.

“Ayaṃ so indako yakkho, dajjā dānaṃ parittakaṃ;

Atirocati amhehi, cando tārāgaṇe yathā”ti. (pe. va. 323-324);

Tattha dajjāti datvā. Evaṃ vutte satthā indakaṃ āha – “indaka, tvaṃ mama dakkhiṇapasse nisinno, kasmā anapagantvāva nisīdasī”ti? So “ahaṃ, bhante, sukhette appakabījaṃ vapanakassako viya dakkhiṇeyyasampadaṃ alatthan”ti dakkhiṇeyyaṃ pabhāvento āha –

“Ujjaṅgale yathā khette, bījaṃ bahumpi ropitaṃ;

Na phalaṃ vipulaṃ hoti, napi toseti kassakaṃ.

“Tatheva dānaṃ bahukaṃ, dussīlesu patiṭṭhitaṃ;

Na phalaṃ vipulaṃ hoti, napi toseti dāyakaṃ.

“Yathāpi bhaddake khette, bījaṃ appampi ropitaṃ;

Sammā dhāraṃ pavecchante, phalaṃ toseti kassakaṃ.

“Tatheva sīlavantesu, guṇavantesu tādisu;

Appakampi kataṃ kāraṃ, puññaṃ hoti mahapphalan”ti. (pe. va. 325-328);

Kiṃ panetassa pubbakammanti? So kira anuruddhattherassa antogāmaṃ piṇḍāya paviṭṭhassa attano ābhataṃ kaṭacchubhikkhaṃ dāpesi. Tadā tassa puññaṃ aṅkurena dasavassasahassāni dvādasayojanikaṃ uddhanapantiṃ katvā dinnadānato mahapphalataraṃ jātaṃ. Tasmā evamāha.

Evaṃ vutte satthā, “aṅkura, dānaṃ nāma viceyya dātuṃ vaṭṭati, evaṃ taṃ sukhettesu vuttabījaṃ viya mahapphalaṃ hoti. Tvaṃ pana na tathā akāsi, tena te dānaṃ mahapphalaṃ na jātan”ti imamatthaṃ vibhāvento –

“Viceyya dānaṃ dātabbaṃ, yattha dinnaṃ mahapphalaṃ…pe….

“Viceyya dānaṃ sugatappasatthaṃ,

Ye dakkhiṇeyyā idha jīvaloke;

Etesu dinnāni mahapphalāni,

Bījāni vuttāni yathā sukhette”ti. (pe. va. 329-330) –

Vatvā uttarimpi dhammaṃ desento imā gāthā abhāsi –

“Tiṇadosāni khettāni, rāgadosā ayaṃ pajā;

Tasmā hi vītarāgesu, dinnaṃ hoti mahapphalaṃ.

“Tiṇadosāni khettāni, dosadosā ayaṃ pajā;

Tasmā hi vītadosesu, dinnaṃ hoti mahapphalaṃ.

“Tiṇadosāni khettāni, mohadosā ayaṃ pajā;

Tasmā hi vītamohesu, dinnaṃ hoti mahapphalaṃ.

“Tiṇadosāni khettāni, icchādosā ayaṃ pajā;

Tasmā hi vigaticchesu, dinnaṃ hoti mahapphalan”ti.

Desanāvasāne aṅkuro ca indako ca sotāpattiphale patiṭṭhahiṃsu, mahājanassāpi sātthikā dhammadesanā ahosīti.

Atha satthā devaparisāya majjhe nisinno mātaraṃ ārabbha “kusalā dhammā, akusalā dhammā, abyākatā dhammā”ti abhidhammapiṭakaṃ paṭṭhapesi. Evaṃ tayo māse nirantaraṃ abhidhammapiṭakaṃ kathesi. Kathento pana bhikkhācāravelāya “yāva mamāgamanā ettakaṃ nāma dhammaṃ desetū”ti nimmitabuddhaṃ māpetvā himavantaṃ gantvā nāgalatādantakaṭṭhaṃ khāditvā anotattadahe mukhaṃ dhovitvā uttarakuruto piṇḍapātaṃ āharitvā mahāsālamāḷake nisinno bhattakiccaṃ akāsi. Sāriputtatthero tattha gantvā satthu vattaṃ karoti. Satthā bhattakiccapariyosāne, “sāriputta , ajja mayā ettako nāma dhammo bhāsito, tvaṃ attano antevāsikānaṃ bhikkhūnaṃ vācehī”ti therassa kathesi. Yamakapāṭihīre kira pasīditvā pañcasatā kulaputtā therassa santike pabbajiṃsu. Te sandhāya theraṃ evamāha. Vatvā ca pana devalokaṃ gantvā nimmitabuddhena desitaṭṭhānato paṭṭhāya sayaṃ dhammaṃ desesi. Theropi gantvā tesaṃ bhikkhūnaṃ dhammaṃ desesi. Te satthari devaloke viharanteyeva sattapakaraṇikā ahesuṃ.

Te kira kassapabuddhakāle khuddakavagguliyo hutvā ekasmiṃ pabbhāre olambantā dvinnaṃ therānaṃ caṅkamitvā abhidhammaṃ sajjhāyantānaṃ saddaṃ sutvā sare nimittaṃ aggahesuṃ. Te “ime khandhā nāma, imā dhātuyo nāmā”ti ajānitvā sare nimittagahaṇamatteneva tato cutā devaloke nibbattā, ekaṃ buddhantaraṃ dibbasampattiṃ anubhavitvā tato cavitvā sāvatthiyaṃ kulagharesu nibbattā. Yamakapāṭihīre uppannapasādā therassa santike pabbajitvā sabbapaṭhamaṃ sattapakaraṇikā ahesuṃ. Satthāpi teneva nīhārena taṃ temāsaṃ abhidhammaṃ desesi. Desanāvasāne asītikoṭisahassānaṃ devatānaṃ dhammābhisamayo ahosi, mahāmāyāpi sotāpattiphale patiṭṭhahi.

Sāpi kho chattiṃsayojanaparimaṇḍalā parisā “idāni sattame divase mahāpavāraṇā bhavissatī”ti mahāmoggallānattheraṃ upasaṅkamitvā āha – “bhante satthu, orohaṇadivasaṃ saññātuṃ vaṭṭati, na hi mayaṃ satthāraṃ adisvā gamissāmā”ti. Āyasmā mahāmoggallāno taṃ kathaṃ sutvā “sādhāvuso”ti vatvā tattheva pathaviyaṃ nimuggo sinerupādaṃ gantvā “maṃ abhiruhantaṃ parisā passatū”ti adhiṭṭhāya maṇiratanena āvutaṃ paṇḍukambalasuttaṃ viya paññāyamānarūpova sinerumajjhena abhiruhi. Manussāpi naṃ “ekayojanaṃ abhiruḷho, dviyojanaṃ abhiruḷho”ti olokayiṃsu. Theropi satthu pāde sīsena ukkhipanto viya abhiruhitvā vanditvā evamāha – “bhante, parisā tumhe disvāva gantukāmā, kadā orohissathā”ti. “Kahaṃ pana te, moggallāna, jeṭṭhabhātiko sāriputto”ti. “Bhante, saṅkassanagare vassaṃ upagato”ti. Moggallāna, ahaṃ ito sattame divase mahāpavāraṇāya saṅkassanagaradvāre otarissāmi, maṃ daṭṭhukāmā tattha āgacchantu, sāvatthito saṅkassanagaradvāraṃ tiṃsayojanāni, ettake magge kassaci pātheyyakiccaṃ natthi, uposathikā hutvā dhuravihāraṃ dhammassavanatthāya gacchantā viya āgaccheyyāthāti tesaṃ āroceyyāsīti. Thero “sādhu, bhante”ti gantvā tathā ārocesi.

Satthā vuṭṭhavasso pavāretvā sakkassa ārocesi – “mahārāja, manussapathaṃ gamissāmī”ti . Sakko suvaṇṇamayaṃ maṇimayaṃ rajatamayanti tīṇi sopānāni māpesi. Tesaṃ pādā saṅkassanagaradvāre patiṭṭhahiṃsu, sīsāni sinerumuddhani. Tesu dakkhiṇapasse suvaṇṇamayaṃ sopānaṃ devatānaṃ ahosi, vāmapasse rajatamayaṃ sopānaṃ mahābrahmānaṃ ahosi, majjhe maṇimayaṃ sopānaṃ tathāgatassa ahosi. Satthāpi sinerumuddhani ṭhatvā devorohaṇasamaye yamakapāṭihāriyaṃ katvā uddhaṃ olokesi, yāva brahmalokā ekaṅgaṇā ahesuṃ. Adho olokesi, yāva avīcito ekaṅgaṇaṃ ahosi. Disāvidisā olokesi, anekāni cakkavāḷasatasahassāni ekaṅgaṇāni ahesuṃ. Devā manusse passiṃsu, manussāpi deve passiṃsu, sabbe sammukhāva passiṃsu.

Bhagavā chabbaṇṇaraṃsiyo vissajjesi. Taṃ divasaṃ buddhasiriṃ oloketvā chattiṃsayojana parimaṇḍalāya parisāya ekopi buddhabhāvaṃ apatthento nāma natthi. Suvaṇṇasopānena devā otariṃsu, rajatasopānena mahābrahmāno otariṃsu, maṇisopānena sammāsambuddho otari. Pañcasikho gandhabbadevaputto beluvapaṇḍuvīṇaṃ ādāya dakkhiṇapasse ṭhatvā satthu gandhabbamadhuradibbavīṇāya saddena pūjaṃ karonto otari, mātali, saṅgāhako vāmapasse ṭhatvā dibbagandhamālāpupphaṃ gahetvā namassamāno pūjaṃ katvā otari, mahābrahmā chattaṃ dhāresi, suyāmo vālabījaniṃ dhāresi. Satthā iminā parivārena saddhiṃ otaritvā saṅkassanagaradvāre patiṭṭhahi. Sāriputtattheropi āgantvā satthāraṃ vanditvā yasmā sāriputtattherena tathārūpāya buddhasiriyā otaranto satthā ito pubbe na diṭṭhapubbo, tasmā –

“Na me diṭṭho ito pubbe, na suto uda kassaci;

Evaṃ vagguvado satthā, tusitā gaṇimāgato”ti. (su. ni. 961; mahāni. 190) –

Ādīhi attano tuṭṭhiṃ pakāsetvā, “bhante, ajja sabbepi devamanussā tumhākaṃ pihayanti, patthentī”ti āha. Atha naṃ satthā, “sāriputta, evarūpehi guṇehi samannāgatā buddhā devamanussānaṃ piyā hontiyevā”ti vatvā dhammaṃ desento imaṃ gāthamāha –

181.

“Ye jhānapasutā dhīrā, nekkhammūpasame ratā;

Devāpi tesaṃ pihayanti, sambuddhānaṃ satīmatan”ti.

Tattha ye jhānapasutāti lakkhaṇūpanijjhānaṃ ārammaṇūpanijjhānanti imesu dvīsu jhānesu āvajjanasamāpajjanaadhiṭṭhānavuṭṭhānapaccavekkhaṇehi yuttappayuttā. Nekkhammūpasame ratāti ettha pabbajjā nekkhammanti na gahetabbā, kilesavūpasamanibbānaratiṃ pana sandhāyetaṃ vuttaṃ. Devāpīti devāpi manussāpi tesaṃ pihayanti patthenti. Satīmatanti evarūpaguṇānaṃ tesaṃ satiyā samannāgatānaṃ sambuddhānaṃ. “Aho vata mayaṃ buddhā bhaveyyāmā”ti buddhabhāvaṃ icchamānā pihayantīti attho.

Desanāvasāne tiṃsamattānaṃ pāṇakoṭīnaṃ dhammābhisamayo ahosi, therassa saddhivihārikā pañcasatabhikkhū arahatte patiṭṭhahiṃsu.

Sabbabuddhānaṃ kira avijahitameva yamakapāṭihīraṃ katvā devaloke vassaṃ vasitvā saṅkassanagaradvāre otaraṇaṃ. Tattha pana dakkhiṇapādassa patiṭṭhitaṭṭhānaṃ acalacetiyaṭṭhānaṃ nāma hoti. Satthā tattha ṭhatvā puthujjanādīnaṃ visaye pañhaṃ pucchi, puthujjanā attano visaye pañhe vissajjetvā sotāpannavisaye pañhaṃ vissajjetuṃ nāsakkhiṃsu. Tathā sakadāgāmiādīnaṃ visaye sotāpannādayo, mahāmoggallānavisaye sesamahāsāvakā, sāriputtattherassa visaye mahāmoggallāno, buddhavisaye ca sāriputtopi vissajjetuṃ nāsakkhiyeva. So pācīnadisaṃ ādiṃ katvā sabbadisā olokesi, sabbattha ekaṅgaṇameva ahosi. Aṭṭhasu disāsu devamanussā uddhaṃ yāva brahmalokā heṭṭhā bhūmaṭṭhā ca yakkhanāgasupaṇṇā añjaliṃ paggahetvā, “bhante, idha tassa pañhassa vissajjetā natthi, ettheva upadhārethā”ti āhaṃsu. Satthā sāriputto kilamati. Kiñcāpi hesa –

“Ye ca saṅkhātadhammāse, ye ca sekhā puthū idha;

Tesaṃ me nipako iriyaṃ, puṭṭho pabrūhi mārisā”ti. (su. ni. 1044; cūḷani. ajitamāṇavapucchāniddesa 7) –

Imaṃ buddhavisaye puṭṭhapañhaṃ sutvā ‘satthā maṃ sekhāsekhānaṃ āgamanapaṭipadaṃ pucchatī’ti pañhe nikkaṅkho, khandhādīsu pana katarena nu kho mukhena imaṃ paṭipadaṃ kathento ‘ahaṃ satthu ajjhāsayaṃ gaṇhituṃ na sakkhissāmī’ti mama ajjhāsaye kaṅkhati, so mayā naye adinne kathetuṃ na sakkhissati, nayamassa dassāmīti nayaṃ dassento “bhūtamidaṃ, sāriputta, samanupassasī”ti āha. Evaṃ kirassa ahosi “sāriputto mama ajjhāsayaṃ gahetvā kathento khandhavasena kathessatī”ti. Therassa saha nayadānena so pañho nayasatena nayasahassena nayasatasahassena upaṭṭhāsi. So satthārā dinnanaye ṭhatvā taṃ pañhaṃ kathesi. Ṭhapetvā kira sammāsambuddhaṃ añño sāriputtattherassa paññaṃ pāpuṇituṃ samattho nāma natthi. Teneva kira thero satthu purato ṭhatvā sīhanādaṃ nadi – “ahaṃ, bhante, sakalakappampi deve vuṭṭhe ‘ettakāni bindūni mahāsamudde patitāni, ettakāni bhūmiyaṃ, ettakāni pabbate’ti gaṇetvā lekhaṃ āropetuṃ samattho”ti. Satthāpi naṃ “jānāmi, sāriputta, gaṇetuṃ samatthabhāvan”ti āha. Tassa āyasmato paññāya upamā nāma natthi. Tenevāha –

“Gaṅgāya vālukā khīye, udakaṃ khīye mahaṇṇave;

Mahiyā mattikā khīye, na khīye mama buddhiyā”ti.

Idaṃ vuttaṃ hoti – sace hi, bhante, buddhisampannalokanātha, mayā ekasmiṃ pañhe vissajjite ekaṃ vā vālukaṃ ekaṃ vā udakabinduṃ ekaṃ vā paṃsukhaṇḍaṃ akhipitvā pañhānaṃ satena vā sahassenavā satasahassena vā vissajjite gaṅgāya vālukādīsu ekekaṃ ekamante khipeyya, khippataraṃ gaṅgādīsu vālukādayo parikkhayaṃ gaccheyyuṃ, na tveva mama pañhānaṃ vissajjananti. Evaṃ mahāpaññopi hi bhikkhu buddhavisaye pañhassa antaṃ vā koṭiṃ vā adisvā satthārā dinnanaye ṭhatvāva pañhaṃ vissajjesi. Taṃ sutvā bhikkhū kathaṃ samuṭṭhāpesuṃ – “yaṃ pañhaṃ puṭṭho sabbopi jano kathetuṃ na sakkhi, taṃ dhammasenāpati sāriputto ekakova kathesī”ti. Satthā taṃ kathaṃ sutvā “na idāneva sāriputto yaṃ pañhaṃ mahājano vissajjetuṃ nāsakkhi , taṃ vissajjesi, pubbepi anena vissajjitoyevā”ti vatvā atītaṃ āharituṃ –

“Parosahassampi samāgatānaṃ,

Kandeyyuṃ te vassasataṃ apaññā;

Ekova seyyo puriso sapañño,

Yo bhāsitassa vijānāti atthan”ti. (jā. 1.1.99) –

Imaṃ jātakaṃ vitthārena kathesīti.

Devorohaṇavatthu dutiyaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/14. Buddhavagga 佛陀品 (Dhp 14, 179-196)”

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【经名】 14.3 Erakapattanāgarājavatthu 龙王龙女 (Dhp 14.3, 182)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

182.

Kiccho manussapaṭilābho, kicchaṃ maccāna jīvitaṃ;

Kicchaṃ saddhammassavanaṃ, kiccho buddhānamuppādo.

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一八二 得到人身很难得，活得长久很难得，听闻正法很难得，诸佛出世很难得。

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龙王和他的女儿

人身难得、生活难、得闻正法难、

诸佛出现世间也难。 (偈 182)

龙王伊罗卡帕塔，在迦叶佛时期，虽然是一位比丘，却不够明智，对自己犯过的小错误耿耿于怀，所以往生成为龙。他有一位极其美丽漂亮的女儿。由于龙具有变化成人形的能力，所以他公开宣称，如果有人可以回答他女儿所提出的问题，就可以娶她为妻。因此，每个月两次（布萨日），她都化身成人形，到公众场所唱歌跳舞，并且提出她的问题。很多人尝试回答她的问题，但都不正确。

有一次，佛陀通过神通，知道一位名叫优塔罗的年轻人，可以通过这些问题而证得初果。但优塔罗已经出发，准备前去回答她的问题。佛陀便赶紧拦下他，告诉他问题的正确答案。优塔罗听完佛陀的答案后，果然证得了初果，对龙女的欲望也完全消失了。但为了说出答案以利益他人，他仍然照常前往。

他与龙女的问答如下：

问题１：谁是统治者？

回答：掌握六根（眼耳鼻舌身意）的人就是统治者。

问题２：德行不足的人可否称之为统治者？

回答：德行有缺陷的人不可称之为统治者，毫无私心（不染着）的人是统治者。

问题３：什么样的统治者没有德行的缺陷？

回答：毫无私心（不染着）的统治者没有德行上的缺陷。

问题４：什么样的人可称之为愚痴？

回答：追求感官欲乐的人。

听完所有的正确答案后，龙王的公主继续请问有关感官欲望、后有（再生）、邪见、无明和克服这些问题的方法。优塔罗遵照佛陀的教导一一回答了这些问题。

这时候，伊罗卡帕塔龙王明白了，佛陀已经出现在世间，就央请优塔罗带他前去面见、顶礼佛陀。他向佛陀叙述自己往生成龙的原因。佛陀向他解释，人身难得、佛陀难遇、佛法难闻。佛陀说法完毕后，很多舍利弗尊者的弟子证得阿罗汉果，大众中也有很多人证得初果。

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【Dhammapada-aṭṭhakathā 法句经义注】

3. Erakapattanāgarājavatthu

Kicchomanussapaṭilābhoti imaṃ dhammadesanaṃ satthā bārāṇasiyaṃ upanissāya sattasirīsakarukkhamūle viharanto erakapattaṃ nāma nāgarājaṃ ārabbha kathesi.

So kira pubbe kassapabuddhasāsane daharabhikkhu hutvā gaṅgāya nāvaṃ abhiruyha gacchanto ekasmiṃ erakagumbe erakapattaṃ gahetvā nāvāya vegasā gacchamānāyapi na muñci, erakapattaṃ chijjitvā gataṃ. So “appamattakaṃ etan”ti āpattiṃ adesetvā vīsati vassasahassāni araññe samaṇadhammaṃ katvāpi maraṇakāle erakapattena gīvāya gahito viya āpattiṃ desetukāmopi aññaṃ bhikkhuṃ apassamāno “aparisuddhaṃ me sīlan”ti uppannavippaṭisāro tato cavitvā ekarukkhadoṇikanāvappamāṇo nāgarājā hutvā nibbatti, erakapattotvevassa nāmaṃ ahosi. So nibbattakkhaṇeyeva attabhāvaṃ oloketvā “ettakaṃ nāma kālaṃ samaṇadhammaṃ katvā ahetukayoniyaṃ maṇḍūkabhakkhaṭṭhāne nibbattomhī”ti vippaṭisārī ahosi. So aparabhāge ekaṃ dhītaraṃ labhitvā majjhe gaṅgāya udakapiṭṭhe mahantaṃ phalaṃ ukkhipitvā dhītaraṃ tasmiṃ ṭhapetvā naccāpetvā gāyāpesi. Evaṃ kirassa ahosi – “addhā ahaṃ idha iminā upāyena buddhe uppanne tassa uppannabhāvaṃ suṇissāmī”ti. Yo me gītassa paṭigītaṃ āharati , tassa mahantena nāgabhavanena saddhiṃ dhītaraṃ dassāmīti anvaḍḍhamāsaṃ uposathadivase taṃ dhītaraṃ phaṇe ṭhapesi. Sā tattha ṭhitā naccantī –

“Kiṃsu adhippatī rājā, kiṃsu rājā rajjissaro;

Kathaṃsu virajo hoti, kathaṃ bāloti vuccatī”ti. –

Imaṃ gītaṃ gāyati.

Sakalajambudīpavāsino “nāgamāṇavikaṃ gaṇhissāmā”ti gantvā attano attano paññābalena paṭigītaṃ katvā gāyanti. Sā taṃ paṭikkhipati. Tassā anvaḍḍhamāsaṃ phaṇe ṭhatvā evaṃ gāyantiyāva ekaṃ buddhantaraṃ vītivattaṃ. Atha amhākaṃ satthā loke uppajjitvā ekadivasaṃ paccūsakāle lokaṃ volokento erakapattaṃ ādiṃ katvā uttaramāṇavaṃ nāma attano ñāṇajālassa anto paviṭṭhaṃ disvā “kiṃ nu kho bhavissatī”ti āvajjento “ajja erakapattassa dhītaraṃ phaṇe ṭhapetvā naccāpanadivaso, ayaṃ uttaramāṇavo mayā dinnaṃ paṭigītaṃ gaṇhantova sotāpanno hutvā taṃ ādāya nāgarājassa santikaṃ gamissati. So taṃ sutvā ‘buddho uppanno’ti ñatvā mama santikaṃ āgamissati, ahaṃ tasmiṃ āgate mahāsamāgame gāthaṃ kathessāmi, gāthāpariyosāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo bhavissatī”ti addasa. So tattha gantvā bārāṇasito avidūre satta sirīsakarukkhā atthi, tesu ekassa mūle nisīdi. Jambudīpavāsino gītapaṭigītaṃ ādāya sannipatiṃsu. Satthā avidūre ṭhāne gacchantaṃ uttaramāṇavaṃ disvā “ehi, uttarā”ti āha. “Kiṃ, bhante”ti? “Ito tāva ehī”ti. Atha naṃ āgantvā vanditvā nisinnaṃ āha “kahaṃ gacchasī”ti? “Erakapattassa dhītu gāyanaṭṭhānan”ti. “Jānāsi pana gītapaṭigītan”ti? “Jānāmi, bhante”ti. “Vadehi tāva nan”ti? Atha naṃ attano jānananiyāmeneva vadantaṃ “na uttaraṃ etaṃ paṭigītaṃ, ahaṃ te paṭigītaṃ dassāmi, ādāya naṃ gamissasī”ti. “Sādhu, bhante”ti. Atha naṃ satthā, uttara, tvaṃ nāgamāṇavikāya gītakāle –

“Chadvārādhippatī rājā, rajjamāno rajjissaro;

Arajjaṃ virajo hoti, rajjaṃ bāloti vuccatī”ti. –

Imaṃ paṭigītaṃ gāyeyyāsīti āha.

Māṇavikāya gītassa attho – kiṃsu adhippatī rājāti kiṃ adhippati rājā nāma hoti? Kiṃsu rājā rajjissaroti kathaṃ pana rājā rajjissaro nāma hoti? Kathaṃsu virajo hotīti kathaṃ nu kho so rājā virajo nāma hotīti?

Paṭigītassa pana attho – chadvārādhippatī rājāti yo channaṃ dvārānaṃ adhippati, ekadvārepi rūpādīhi anabhibhūto, ayaṃ rājā nāma. Rajjamāno rajjissaroti yo pana tesu ārammaṇesu rajjati, so rajjamāno rajjissaro nāma. Arajjanti arajjamāno pana virajo nāma hoti. Rajjanti rajjamāno bāloti vuccatīti.

Evamassa satthā paṭigītaṃ datvā, uttara, tayā imasmiṃ gīte gāyite imassa gītassa imaṃ paṭigītaṃ gāyissati –

“Kenassu vuyhati bālo, kathaṃ nudati paṇḍito;

Yogakkhemī kathaṃ hoti, taṃ me akkhāhi pucchito”ti.

Athassa tvaṃ idaṃ paṭigītaṃ gāyeyyāsi –

“Oghena vuyhati bālo, yogā nudati paṇḍito;

Sabbayogavisaṃyutto, yogakkhemīti vuccatī”ti.

Tassattho – “kāmoghādinā catubbidhena oghena bālo vuyhati, taṃ oghaṃ paṇḍito sammappadhānasaṅkhātena yogena nudati. So sabbehi kāmayogādīhi visaṃyutto yogakkhemī nāma vuccatī”ti.

Uttaro imaṃ paṭigītaṃ gaṇhantova sotāpattiphale patiṭṭhahi. So sotāpanno hutvā taṃ gāthaṃ ādāya gantvā, “ambho, mayā gītapaṭigītaṃ āhaṭaṃ, okāsaṃ me dethā”ti vatvā nirantaraṃ ṭhitassa mahājanassa jaṇṇunā akkamanto agamāsi. Nāgamāṇavikā pitu phaṇe ṭhatvā naccamānā “kiṃsu adhippatī rājā”ti gītaṃ gāyati? Uttaro “chadvārādhippatī rājā”ti paṭigītaṃ gāyi. Puna nāgamāṇavikā “kenassu vuyhatī”ti tassa gītaṃ gāyati? Athassā paṭigītaṃ gāyanto uttaro “oghena vuyhatī”ti imaṃ gāthamāha. Nāgarājā taṃ sutvāva buddhassa uppannabhāvaṃ ñatvā “mayā ekaṃ buddhantaraṃ evarūpaṃ padaṃ nāma na sutapubbaṃ, uppanno vata, bho, loke buddho”ti tuṭṭhamānaso naṅguṭṭhena udakaṃ pahari, mahāvīciyo uṭṭhahiṃsu, ubho tīrāni bhijjiṃsu. Ito cito ca usabhamatte ṭhāne manussā udake nimujjiṃsu. So ettakaṃ mahājanaṃ phaṇe ṭhapetvā ukkhipitvā thale patiṭṭhapesi. So uttaraṃ upasaṅkamitvā “kahaṃ, sāmi, satthā”ti pucchi. “Ekasmiṃ rukkhamūle nisinno, mahārājā”ti. So “ehi, sāmi, gacchāmā”ti uttarena saddhiṃ agamāsi. Mahājanopi tena saddhiṃyeva gato. Nāgarājā gantvā chabbaṇṇaraṃsīnaṃ antaraṃ pavisitvā satthāraṃ vanditvā rodamāno aṭṭhāsi. Atha naṃ satthā āha – “kiṃ idaṃ, mahārājā”ti? “Ahaṃ, bhante, tumhādisassa buddhassa sāvako hutvā vīsati vassasahassāni samaṇadhammaṃ akāsiṃ, sopi maṃ samaṇadhammo niddhāretuṃ nāsakkhi. Appamattakaṃ erakapattachindanamattaṃ nissāya ahetukapaṭisandhiṃ gahetvā urena parisakkanaṭṭhāne nibbattosmi, ekaṃ buddhantaraṃ neva manussattaṃ labhāmi, na saddhammassavanaṃ, na tumhādisassa buddhassa dassanan”ti satthā tassa kathaṃ sutvā, “mahārāja, manussattaṃ nāma dullabhameva, tathā saddhammassavanaṃ , tathā buddhuppādo, idaṃ kicchena kasirena labbhatī”ti vatvā dhammaṃ desento imaṃ gāthamāha –

182.

“Kiccho manussapaṭilābho, kicchaṃ maccāna jīvitaṃ;

Kicchaṃ saddhammassavanaṃ, kiccho buddhānamuppādo”ti.

Tassattho – mahantena hi vāyāmena mahantena kusalena laddhattā manussattapaṭilābho nāma kiccho dullabho. Nirantaraṃ kasikammādīni katvā jīvitavuttiṃ ghaṭanatopi parittaṭṭhāyitāyapi maccānaṃ jīvitaṃ kicchaṃ. Anekesupi kappesu dhammadesakassa puggalassa dullabhatāya saddhammassavanampi kicchaṃ. Mahantena vāyāmena abhinīhārassa samijjhanato samiddhābhinīhārassa ca anekehipi kappakoṭisahassehi dullabhuppādato buddhānaṃ uppādopi kicchoyeva, ativiya dullabhoti.

Desanāvasāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi. Nāgarājāpi taṃdivasaṃ sotāpattiphalaṃ labheyya, tiracchānagatattā pana nālattha. So yesu paṭisandhigahaṇatacajahanavissaṭṭhaniddokkamanasajātiyāmethunasevanacutisaṅkhātesu pañcasu ṭhānesu nāgasarīrameva gahetvā kilamanti, tesu akilamanabhāvaṃ patvā māṇavarūpeneva vicarituṃ labhatīti.

Erakapattanāgarājavatthu tatiyaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/14. Buddhavagga 佛陀品 (Dhp 14, 179-196)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 14.4 Ānandattherapañhavatthu 阿难问诸佛教诲 (Dhp 14.4, 183-185)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

183.

Sabbapāpassa akaraṇaṃ, kusalassa upasampadā [kusalassūpasampadā (syā.)];

Sacittapariyodapanaṃ [sacittapariyodāpanaṃ (?)], etaṃ buddhāna sāsanaṃ.

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一八三 不做一切恶，应当奉行诸善，自行清净其意念，这是诸佛的教导。

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佛陀的教诲

诸恶莫作，众善奉行，自净其意，是诸佛教。 (偈 183)

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184.

Khantī paramaṃ tapo titikkhā, nibbānaṃ [nibbāṇaṃ (ka. sī. pī.)] paramaṃ vadanti buddhā;

Na hi pabbajito parūpaghātī, na [ayaṃ nakāro sī. syā. pī. pātthakesu na dissati] samaṇo hoti paraṃ viheṭhayanto.

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一八四 诸佛说涅槃最为殊胜，忍辱是最高的苦行。出家（者）实不伤害他人，恼害他人者不称为沙门。

☸.....................................................................

诸佛说涅槃至上，忍辱是最高的苦行，

伤害他人的人不是出家人，压迫他人的人也不是沙门。 (偈 184)

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185.

Anūpavādo anūpaghāto [anupavādo anupaghāto (syā. ka.)], pātimokkhe ca saṃvaro;

Mattaññutā ca bhattasmiṃ, pantañca sayanāsanaṃ;

Adhicitte ca āyogo, etaṃ buddhāna sāsanaṃ.

☸---------------------------------------------------------------------

一八五 不诽谤也不伤害，严守（别解脱）戒律仪，饮食知节制适量，僻静处独自安住，致力于增上心定，这是诸佛的教导。

☸.....................................................................

不诽谤，不伤害他人，严守戒律，

饮食知节量，僻静处独居，勤修增上定(止与观)，是诸佛教。 (偈 185)

有一次，阿难尊者请教佛陀，过去诸佛的佛法是否和释迦牟尼佛的佛法一样？佛陀回答说，所有诸佛的佛法都是一样的，佛陀马上背诵过去诸佛在说法时所开示的一些偈颂。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

4. Ānandattherapañhavatthu

Sabbapāpassa akaraṇanti imaṃ dhammadesanaṃ satthā jetavane viharanto ānandattherassa pañhaṃ ārabbha kathesi.

Thero kira divāṭṭhāne nisinno cintesi – “satthārā sattannaṃ buddhānaṃ mātāpitaro āyuparicchedo bodhi sāvakasannipāto aggasāvakasannipāto aggasāvakaupaṭṭhākoti idaṃ sabbaṃ kathitaṃ, uposatho pana akathito, kiṃ nu kho tesampi ayameva uposatho, añño”ti? So satthāraṃ upasaṅkamitvā tamatthaṃ pucchi. Yasmā pana tesaṃ buddhānaṃ kālabhedova ahosi, na kathābhedo. Vipassī sammāsambuddho hi sattame sattame saṃvacchare uposathaṃ akāsi. Ekadivasaṃ dinnovādoyeva hissa sattannaṃ saṃvaccharānaṃ alaṃ hoti. Sikhī ceva vessabhū ca chaṭṭhe chaṭṭhe saṃvacchare uposathaṃ kariṃsu, kakusandho koṇāgamano ca saṃvacchare saṃvacchare. Kassapadasabalo chaṭṭhe chaṭṭhe māse uposathaṃ akāsi. Ekadivasaṃ dinnovādo eva hissa channaṃ māsānaṃ alaṃ ahosi. Tasmā satthā tesaṃ imaṃ kālabhedaṃ ārocetvā “ovādagāthā pana nesaṃ imāyevā”ti vatvā sabbesaṃ ekameva uposathaṃ āvi karonto imā gāthā abhāsi –

183.

“Sabbapāpassa akaraṇaṃ, kusalassa upasampadā;

Sacittapariyodapanaṃ, etaṃ buddhāna sāsanaṃ.

184.

“Khantī paramaṃ tapo titikkhā,

Nibbānaṃ paramaṃ vadanti buddhā;

Na hi pabbajito parūpaghātī,

Na samaṇo hoti paraṃ viheṭhayanto.

185.

“Anūpavādo anūpaghāto, pātimokkhe ca saṃvaro;

Mattaññutā ca bhattasmiṃ, pantañca sayanāsanaṃ;

Adhicitte ca āyogo, etaṃ buddhāna sāsanan”ti.

Tattha sabbapāpassāti sabbassa akusalakammassa. Upasampadāti abhinikkhamanato paṭṭhāya yāva arahattamaggā kusalassa uppādanañceva uppāditassa ca bhāvanā. Sacittapariyodapananti pañcahi nīvaraṇehi attano cittassa vodāpanaṃ. Etaṃ buddhāna sāsananti sabbabuddhānaṃ ayamanusiṭṭhi.

Khantīti yā esā titikkhāsaṅkhātā khantī nāma, idaṃ imasmiṃ sāsane paramaṃ uttamaṃ tapo. Nibbānaṃ paramaṃ vadanti buddhāti buddhā ca paccekabuddhā ca anubuddhā cāti ime tayo buddhā nibbānaṃ uttamantī vadanti. Na hi pabbajitoti pāṇiādīhi paraṃ apahananto viheṭhento parūpaghātī pabbajito nāma na hoti. Na samaṇoti vuttanayeneva paraṃ viheṭhayanto samaṇopi na hotiyeva .

Anūpavādoti anūpavādanañceva anūpavādāpanañca. Anūpaghātoti anūpaghātanañceva anūpaghātāpanañca . Pātimokkheti jeṭṭhakasīle. Saṃvaroti pidahanaṃ. Mattaññutāti mattaññubhāvo pamāṇajānanaṃ. Pantanti vivittaṃ. Adhicitteti aṭṭhasamāpattisaṅkhāte adhicitte. Āyogoti payogakaraṇaṃ. Etanti etaṃ sabbesaṃ buddhānaṃ sāsanaṃ. Ettha hi anūpavādena vācasikaṃ sīlaṃ kathitaṃ, anūpaghātena kāyikasīlaṃ, “pātimokkhe ca saṃvaro”ti sīlaṃ kathitaṃ, anūpaghātena kāyikasīlaṃ, “pātimokkhe ca saṃvaro”ti iminā pātimokkhasīlañceva indriyasaṃvarañca, mattaññutāya ājīvapārisuddhi ceva paccayasannisitasīlañca, pantasenāsanena sappāyasenāsanaṃ, adhicittena aṭṭha samāpattiyo. Evaṃ imāya gāthāya tissopi sikkhā kathitā eva hontīti.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Ānandattherapañhavatthu catutthaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/14. Buddhavagga 佛陀品 (Dhp 14, 179-196)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 14.5 Anabhiratabhikkhuvatthu 欲心无满足 (Dhp 14.5, 186-187)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

186.

Na kahāpaṇavassena, titti kāmesu vijjati;

Appassādā dukhā kāmā, iti viññāya paṇḍito.

☸---------------------------------------------------------------------

一八六 即使天上降下金钱雨，也无法满足欲望；贤者了知欲乐滋味少而痛苦多。

☸.....................................................................

不知足的年轻比丘

即使天上洒落金币，也无法满足欲望，爱欲是乐少苦多。 (偈 186)

☸*********************************************************************

187.

Api dibbesu kāmesu, ratiṃ so nādhigacchati;

Taṇhakkhayarato hoti, sammāsambuddhasāvako.

☸---------------------------------------------------------------------

一八七 因此，即使是天界的欲乐，他也不寻求喜悦；正自觉者的弟子，喜爱渴爱的灭尽。

☸.....................................................................

明白这种道理的智者，甚至对天界的欲乐也不企求，

佛陀的弟子希望能灭尽爱欲。 (偈 187)

有一次，祇树给孤独园的一位年轻比丘被他的老师送到别的精舍去学法，他的父亲却在这时候逝世了，并且留下一些财产给他和他的弟弟。等他给回给孤独园时，他的弟弟告诉他父亲的死讯，和父亲留给他的财产。一开始的时候，他说不需要这份钱财。可是后来，他觉得还是过世俗的生活比较好，因此，他对出家修行的日子渐渐不满意，而日益消瘦。其他比丘于是说服他去听佛陀的忠告。

这心中不满的年轻比丘告诉佛陀，如果拥有父亲给他的钱，他可以过很舒适的在家生活。佛陀忠告他，世人是不知足的，甚至具足大量珠宝财富的君王也一样。佛陀接着告诉他顶生王的故事，顶生王是四王天和忉利天的圣王，享受这两处天神的尊崇。有一次，他在忉利天住了一段相当长的时间后，希望自己是忉利天唯一的统治者，而不要与帝释共同治理。但他无法达成这个愿望，所以当下变老，衰弱不堪，不久就逝世了，天神是非常脆弱的众生，一旦屈服于强烈的爱欲刺激，他们很容易毁坏。

听完佛陀的劝诫，年轻比丘决定继续留在僧伽中，精进努力求解脱。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

5. Anabhiratabhikkhuvatthu

Nakahāpaṇavassenāti imaṃ dhammadesanaṃ satthā jetavane viharanto ekaṃ anabhiratabhikkhuṃ ārabbha kathesi.

So kira sāsane pabbajitvā laddhūpasampado “asukaṭṭhānaṃ nāma gantvā uddesaṃ uggaṇhāhī”ti upajjhāyena pesito tattha agamāsi. Athassa pituno rogo uppajji. So puttaṃ daṭṭhukāmo hutvā taṃ pakkosituṃ samatthaṃ kañci alabhitvā puttasokena vippalapantoyeva āsannamaraṇo hutvā “idaṃ me puttassa pattacīvaramūlaṃ kareyyāsī”ti kahāpaṇasataṃ kaniṭṭhassa hatthe datvā kālamakāsi. So daharassa āgatakāle pādamūle nipatitvā pavaṭṭento roditvā, “bhante, pitā te vippalapantova kālakato, mayhaṃ pana tena kahāpaṇasataṃ hatthe ṭhapitaṃ, tena kiṃ karomī”ti āha. Daharo “na me kahāpaṇehi attho”ti paṭikkhipitvā aparabhāge cintesi – “kiṃ me parakulesu piṇḍāya caritvā jīvitena, sakkā taṃ kahāpaṇasataṃ nissāya jīvituṃ, vibbhamissāmī”ti. So anabhiratiyā pīḷito vissaṭṭhasajjhāyanakammaṭṭhāno paṇḍurogī viya ahosi. Atha naṃ daharasāmaṇerā “kiṃ idan”ti pucchitvā “ukkaṇṭhitomhī”ti vutte ācariyupajjhāyānaṃ ācikkhiṃsu. Atha naṃ te satthu santikaṃ netvā satthu dassesuṃ. Satthā “saccaṃ kira tvaṃ ukkaṇṭhito”ti pucchitvā, “āma, bhante”ti vutte “kasmā evamakāsi, atthi pana te koci jīvitapaccayo”ti āha. “Āma, bhante”ti. “Kiṃ te atthī”ti? “Kahāpaṇasataṃ, bhante”ti. Tena hi katthaci tāva sakkharā āhara, gaṇetvā jānissāma “sakkā vā tāvattakena jīvituṃ, no vā”ti. So sakkharā āhari. Atha naṃ satthā āha – “paribhogatthāya tāva paṇṇāsaṃ ṭhapehi, dvinnaṃ goṇānaṃ atthāya catuvīsati, ettakaṃ nāma bījatthāya, yuganaṅgalatthāya, kuddālavāsipharasuatthāyā”ti evaṃ gaṇiyamāne taṃ kahāpaṇasataṃ nappahoti. Atha naṃ satthā “bhikkhu tava kahāpaṇā appakā, kathaṃ ete nissāya taṇhaṃ pūressasi, atīte kira cakkavattirajjaṃ kāretvā apphoṭitamattena dvādasayojanaṭṭhāne kaṭippamāṇena ratanavassaṃ vassāpetuṃ samattho yāva chattiṃsa sakkā cavanti, ettakaṃ kālaṃ devarajjaṃ kāretvāpi maraṇakāle taṇhaṃ apūretvāva kālamakāsī”ti vatvā tena yācito atītaṃ āharitvā mandhātujātakaṃ (jā. 1.3.22) vitthāretvā –

“Yāvatā candimasūriyā pariharanti, disā bhanti virocanā;

Sabbeva dāsā mandhātu, ye pāṇā pathavissitā”ti. –

Imissā gāthāya anantarā imā dve gāthā abhāsi –

186.

“Na kahāpaṇavassena, titti kāmesu vijjati;

Appassādā dukhā kāmā, iti viññāya paṇḍito.

187.

“Api dibbesu kāmesu, ratiṃ so nādhigacchati;

Taṇhakkhayarato hoti, sammāsambuddhasāvako”ti.

Tattha kahāpaṇavassenāti yaṃ so apphoṭetvā sattaratanavassaṃ vassāpesi, taṃ idha kahāpaṇavassanti vuttaṃ. Tenapi hi vatthukāmakilesakāmesu titti nāma natthi. Evaṃ duppūrā esā taṇhā. Appassādāti supinasadisatāya parittasukhā. Dukhāti dukkhakkhandhādīsu āgatadukkhavasena pana bahudukkhāva. Iti viññāyāti evamete kāme jānitvā. Api dibbesūti sace hi devānaṃ upakappanakakāmehi nimanteyyāpi āyasmā samiddhi viya evampi tesu kāmesu ratiṃ na vindatiyeva. Taṇhakkhayaratoti arahatte ceva nibbāne ca abhirato hoti, taṃ patthayamāno viharati. Sammāsambuddhasāvakoti sammāsambuddhena desitassa dhammassa savanena jāto yogāvacarabhikkhūti.

Desanāvasāne so bhikkhu sotāpattiphale patiṭṭhahi, sampattaparisāyapi sātthikā dhammadesanā ahosīti.

Anabhiratabhikkhuvatthu pañcamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/14. Buddhavagga 佛陀品 (Dhp 14, 179-196)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 14.6 Aggidattabrāhmaṇavatthu 祀得皈依三宝 (Dhp 14.6, 188-192)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

188.

Bahuṃ ve saraṇaṃ yanti, pabbatāni vanāni ca;

Ārāmarukkhacetyāni, manussā bhayatajjitā.

☸---------------------------------------------------------------------

一八八 许多人被怖畏所驱使，而去皈依山岳、森林、园苑和树木（神舍/支提）。

☸.....................................................................

祀得皈依三宝

人在面临危险时，会去寻找很多的保护，

如山岳、森林、园苑、树神和神舍。 (偈 188)

☸*********************************************************************

189.

Netaṃ kho saraṇaṃ khemaṃ, netaṃ saraṇamuttamaṃ;

Netaṃ saraṇamāgamma, sabbadukkhā pamuccati.

☸---------------------------------------------------------------------

一八九 这不是安稳的皈依处，这不是最上的皈依处；来到这种皈依处，不能解脱一切苦。

☸.....................................................................

但这些都不是安稳的保护，也不是最佳的保护，

如此的保护无法使人脱离诸苦。 (偈 189)

☸*********************************************************************

190.

Yo ca buddhañca dhammañca, saṅghañca saraṇaṃ gato;

Cattāri ariyasaccāni, sammappaññāya passati.

☸---------------------------------------------------------------------

一九〇 而凡是皈依佛、皈依法、皈依僧的人，以正智慧彻见四圣谛：

☸.....................................................................

皈依佛、法与僧伽的人，可以通过智慧明白四圣谛： (偈 190)

☸*********************************************************************

191.

Dukkhaṃ dukkhasamuppādaṃ, dukkhassa ca atikkamaṃ;

Ariyaṃ caṭṭhaṅgikaṃ maggaṃ, dukkhūpasamagāminaṃ.

☸---------------------------------------------------------------------

一九一 苦、苦的生起（集）、苦的超越（灭），以及导向苦熄灭的八支圣道。

☸.....................................................................

苦、集、灭和灭苦的八正道。

这才是真正无上安全的皈依和保护。 (偈 191)

☸*********************************************************************

192.

Etaṃ kho saraṇaṃ khemaṃ, etaṃ saraṇamuttamaṃ;

Etaṃ saraṇamāgamma, sabbadukkhā pamuccati.

☸---------------------------------------------------------------------

一九二 这确实是安稳的皈依处，这确实是最上的皈依处；来到这种皈依处，得以解脱一切苦。

☸.....................................................................

如此皈依的人，可以脱离诸苦。 (偈 192)

祀得是摩诃憍萨罗王的国师。摩诃憍萨罗王是波斯匿王的父亲。摩诃憍萨罗王逝世后，祀得放弃所有的财产，离开家里，成为苦行者。他和他的弟子们到靠近鸯迦国，摩竭陀国与拘留国三国边境附近的地方住下来，当地附近有一只凶猛的龙。祀得经常向弟子和这三国的人民说：“礼敬森林、山、公园和树木，如此，你们就可以解除生命中所有的苦痛。”

有一天，佛陀透过天眼，观察到祀得和他的弟子们，而且知道他们证得阿罗汉果的机缘已经成熟了。佛陀就派遣大目犍连尊者先去向祀得和其弟子说法，佛陀本人随后也会前去说法。大目犍连尊者就到祀得居住的地方，他请问他们可否借宿一夜。首先，他们加以拒绝，后来却答应了，但指引他去龙住的地方。这只龙非常敌视大目犍连尊者，就和尊者展开一场斗争。最后，龙终于臣服了，而卷起身子，伸出头来，像雨伞般护持大目犍连尊者，表示对尊者的礼敬。第二天一大早，祀得和弟子们前来观察大目犍连尊者的命运如何，当他们发现龙已经驯服，温顺地以头保护大目犍连尊者时，都大感惊讶，他们也因此向大目犍连尊者礼敬。

这时候，佛陀也来了。大目犍连尊者从座位上站起来，向佛陀顶礼问讯，然后告诉众人：“这是我的老师－－最尊贵的佛陀，我不过是伟大佛陀的一位谦恭弟子而已。”听完大目犍连尊者这么一说，先前对尊者驯服龙的能力留有深刻印象的人对佛陀的能力更感讶异。

佛陀告诫他：“祀得，人民受到危险的威胁时，会前往山上、森林、花园、公园和树木去寻求庇护，但这些地方无法保护人们。只有依止佛陀，法和僧伽的人才能从世间苦解脱出来。”

佛陀说法完毕后，祀得和他的弟子们证得阿罗汉果，他们也都加入僧伽为比丘。当天从鸯迦国，摩竭陀国和拘留国前来礼敬祀得的弟子看见祀得和他弟子们都身穿比丘的袈裟时，感到困惑，而在心中想着：“究竟谁的法力较强？我们的老师祀得或乔达摩呢？一定是我们的老师法力较强，因为是乔达摩前来这里找他！”佛陀知道他们心中的念头，祀得也认为他应该去除他们心中的猜测，所以，他就向佛陀顶礼问讯，然后说：“世尊！你是我的导师，我不过是你的一位弟子而已。”经过他这么表白，这些人都明白佛陀的超凡卓绝。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

6. Aggidattabrāhmaṇavatthu

Bahuṃ ve saraṇaṃ yantīti imaṃ dhammadesanaṃ satthā jetavane viharanto vālikarāsimhi nisinnaṃ aggidattaṃ nāma kosalarañño purohitaṃ ārabbha kathesi.

So kira mahākosalassa purohito ahosi. Atha naṃ pitari kālakate rājā pasenadi kosalo “pitu me purohito”ti gāravena tasmiṃyeva ṭhāne ṭhapetvā tassa attano upaṭṭhānaṃ āgatakāle paccuggamanaṃ karoti, “ācariya, idha nisīdathā”ti samānāsanaṃ dāpesi. So cintesi – “ayaṃ rājā mayi ativiya gāravaṃ karoti, na kho pana rājūnaṃ niccakālameva sakkā cittaṃ gahetuṃ. Samānavayeneva hi saddhiṃ rajjasukhaṃ nāma sukhaṃ hoti, ahañcamhi mahallako, pabbajituṃ me yuttan”ti. So rājānaṃ pabbajjaṃ anujānāpetvā nagare bheriṃ carāpetvā sattāhena sabbaṃ attano dhanaṃ dānamukhe vissajjetvā bāhirakapabbajjaṃ pabbaji. Taṃ nissāya dasa purisasahassāni anupabbajiṃsu. So tehi saddhiṃ aṅgamagadhānañca kururaṭṭhassa ca antare vāsaṃ kappetvā imaṃ ovādaṃ deti, “tātā, yassa kāmavitakkādayo uppajjanti, so nadito ekekaṃ vālukapuṭaṃ uddharitvā imasmiṃ okiratū”ti. Te “sādhū”ti paṭissuṇitvā kāmavitakkādīnaṃ uppannakāle tathā kariṃsu. Aparena samayena mahāvālukarāsi ahosi, taṃ ahichatto nāma nāgarājā paṭiggahesi. Aṅgamagadhavāsino ceva kururaṭṭhavāsino ca māse māse tesaṃ mahantaṃ sakkāraṃ abhiharitvā dānaṃ denti. Atha nesaṃ aggidatto imaṃ ovādaṃ adāsi – “pabbataṃ saraṇaṃ yātha, vanaṃ saraṇaṃ yātha, ārāmaṃ saraṇaṃ yātha, rukkhaṃ saraṇaṃ yātha, evaṃ sabbadukkhato muccissathā”ti. Attano antevāsikepi iminā ovādena ovadi.

Bodhisattopi katābhinikkhamano sammāsambodhiṃ patvā tasmiṃ samaye sāvatthiṃ nissāya jetavane viharanto paccūsakāle lokaṃ volokento aggidattabrāhmaṇaṃ saddhiṃ antevāsikehi attano ñāṇajālassa anto paviṭṭhaṃ disvā “sabbepi ime arahattassa upanissayasampannā”ti ñatvā sāyanhasamaye mahāmoggallānattheraṃ āha – “moggallāna, kiṃ passasi aggidattabrāhmaṇaṃ mahājanaṃ atitthe pakkhandāpentaṃ, gaccha tesaṃ ovādaṃ dehī”ti. Bhante, bahū ete, ekakassa mayhaṃ avisayhā. Sace tumhepi āgamissatha, visayhā bhavissantīti. Moggallāna, ahampi āgamissāmi, tvaṃ purato yāhīti. Thero purato gacchantova cintesi – “ete balavanto ceva bahū ca. Sace sabbesaṃ samāgamaṭṭhāne kiñci kathessāmi, sabbepi vaggavaggena uṭṭhaheyyun”ti attano ānubhāvena thūlaphusitakaṃ devaṃ vuṭṭhāpesi. Te thūlaphusitakesu patantesu uṭṭhāyuṭṭhāya attano attano paṇṇasālaṃ pavisiṃsu. Thero aggidattassa brāhmaṇassa paṇṇasāladvāre ṭhatvā “aggidattā”ti āha. So therassa saddaṃ sutvā “maṃ imasmiṃ loke nāmena ālapituṃ samattho nāma natthi, ko nu kho maṃ nāmena ālapatī”ti mānathaddhatāya “ko eso”ti āha. “Ahaṃ, brāhmaṇā”ti. “Kiṃ vadesī”ti? “Ajja me ekarattiṃ idha vasanaṭṭhānaṃ tvaṃ ācikkhāhī”ti. “Idha vasanaṭṭhānaṃ natthi, ekassa ekāva paṇṇasālā”ti. “Aggidatta, manussā nāma manussānaṃ, gāvo gunnaṃ, pabbajitā pabbajitānaṃ santikaṃ gacchanti, mā evaṃ kari, dehi me vasanaṭṭhānan”ti. “Kiṃ pana tvaṃ pabbajito”ti? “Āma, pabbajitomhī”ti. “Sace pabbajito, kahaṃ te khāribhaṇḍaṃ, ko pabbajitaparikkhāro”ti. “Atthi me parikkhāro, visuṃ pana naṃ gahetvā vicarituṃ dukkhanti abbhantareneva naṃ gahetvā vicarāmi, brāhmaṇā”ti. So “taṃ gahetvā vicarissasī”ti therassa kujjhi. Atha naṃ so āha – “amhe, aggidatta, mā kujjhi, vasanaṭṭhānaṃ me ācikkhāhī”ti. Natthi ettha vasanaṭṭhānanti. Etasmiṃ pana vālukarāsimhi ko vasatīti. Eko, nāgarājāti. Etaṃ me dehīti. Na sakkā dātuṃ, bhāriyaṃ etassa kammanti. Hotu, dehi meti. Tena hi tvaṃ eva jānāhīti.

Thero vālukarāsiabhimukho pāyāsi. Nāgarājā taṃ āgacchantaṃ disvā “ayaṃ samaṇo ito āgacchati, na jānāti maññe mama atthibhāvaṃ, dhūmāyitvā naṃ māressāmī”ti dhūmāyi. Thero “ayaṃ nāgarājā ‘ahameva dhūmāyituṃ sakkomi, aññe na sakkontī’ti maññe sallakkhetī”ti sayampi dhūmāyi. Dvinnampi sarīrato uggatā dhūmā yāva brahmalokā uṭṭhahiṃsu. Ubhopi dhūmā theraṃ abādhetvā nāgarājānameva bādhenti. Nāgarājā dhūmavegaṃ sahituṃ asakkonto pajjali. Theropi tejodhātuṃ samāpajjitvā tena saddhiṃyeva pajjali. Aggijālā yāva brahmalokā uṭṭhahiṃsu. Ubhopi theraṃ abādhetvā nāgarājānameva bādhayiṃsu. Athassa sakalasarīraṃ ukkāhi padittaṃ viya ahosi. Isigaṇo oloketvā cintesi – “nāgarājā, samaṇaṃ jhāpeti, bhaddako vata samaṇo amhākaṃ vacanaṃ asutvā naṭṭho”ti. Thero nāgarājānaṃ dametvā nibbisevanaṃ katvā vālukarāsimhi nisīdi. Nāgarājā vālukarāsiṃ bhogehi parikkhipitvā kūṭāgārakucchipamāṇaṃ phaṇaṃ māpetvā therassa upari dhāresi.

Isigaṇā pātova “samaṇassa matabhāvaṃ vā amatabhāvaṃ vā jānissāmā”ti therassa santikaṃ gantvā taṃ vālukarāsimatthake nisinnaṃ disvā añjaliṃ paggayha abhitthavantā āhaṃsu – “samaṇa, kacci nāgarājena na bādhito”ti. “Kiṃ na passatha mama upariphaṇaṃ dhāretvā ṭhitan”ti? Te “acchariyaṃ vata bho, samaṇassa evarūpo nāma nāgarājā damito”ti theraṃ parivāretvā aṭṭhaṃsu. Tasmiṃ khaṇe satthā āgato. Thero satthāraṃ disvā uṭṭhāya vandi. Atha naṃ isayo āhaṃsu – “ayampi tayā mahantataro”ti. Eso bhagavā satthā, ahaṃ imassa sāvakoti. Satthā vālukarāsimatthake nisīdi, isigaṇo “ayaṃ tāva sāvakassa ānubhāvo, imassa pana ānubhāvo kīdiso bhavissatī”ti añjaliṃ paggayha satthāraṃ abhitthavi. Satthā aggidattaṃ āmantetvā āha – “aggidatta, tvaṃ tava sāvakānañca upaṭṭhākānañca ovādaṃ dadamāno kinti vatvā desī”ti. “Etaṃ pabbataṃ saraṇaṃ gacchatha, vanaṃ ārāmaṃ rukkhaṃ saraṇaṃ gacchatha. Etāni hi saraṇaṃ gato sabbadukkhā pamuccatī”ti evaṃ tesaṃ ovādaṃ dammīti. Satthā “na kho, aggidatta, etāni saraṇaṃ gato sabbadukkhā pamuccati, buddhaṃ dhammaṃ saṅghaṃ pana saraṇaṃ gantvā sakalavaṭṭadukkhā pamuccatī”ti vatvā imā gāthā abhāsi –

188.

“Bahuṃ ve saraṇaṃ yanti, pabbatāni vanāni ca;

Ārāmarukkhacetyāni, manussā bhayatajjitā.

189.

“Netaṃ kho saraṇaṃ khemaṃ, netaṃ saraṇamuttamaṃ;

Netaṃ saraṇamāgamma, sabbadukkhā pamuccati.

190.

“Yo ca buddhañca dhammañca, saṅghañca saraṇaṃ gato;

Cattāri ariyasaccāni, sammappaññāya passati.

191.

“Dukkhaṃ dukkhasamuppādaṃ, dukkhassa ca atikkamaṃ;

Ariyaṃ caṭṭhaṅgikaṃ maggaṃ, dukkhūpasamagāminaṃ.

192.

“Etaṃ kho saraṇaṃ khemaṃ, etaṃ saraṇamuttamaṃ;

Etaṃ saraṇamāgamma, sabbadukkhā pamuccatī”ti.

Tattha bahunti bahu. Pabbatānīti tattha tattha isigilivepullavebhārādike pabbate ca mahāvanagosiṅgasālavanādīni vanāni ca veḷuvanajīvakambavanādayo ārāme ca udenacetiyagotamacetiyādīni rukkhacetyāni ca te te manussā tena tena bhayena tajjitā bhayato muccitukāmā puttalābhādīni vā patthayamānā saraṇaṃ yantīti attho. Netaṃ saraṇanti etaṃ sabbampi saraṇaṃ neva khemaṃ na uttamaṃ, na ca etaṃ paṭicca jātiādidhammesu sattesu ekopi jātiādito sabbadukkhā pamuccatīti attho.

Yo cāti idaṃ akhemaṃ anuttamaṃ saraṇaṃ dassetvā khemaṃ uttamaṃ saraṇaṃ dassanatthaṃ āraddhaṃ. Tassattho – yo ca gahaṭṭho vā pabbajito vā “itipi so bhagavā arahaṃ sammāsambuddho”tiādikaṃ buddhadhammasaṅghānussatikammaṭṭhānaṃ nissāya seṭṭhavasena buddhañca dhammañca saṅghañca saraṇaṃ gato, tassapi taṃ saraṇagamanaṃ aññatitthiyavandanādīhi kuppati calati. Tassa pana acalabhāvaṃ dassetuṃ maggena āgatasaraṇameva pakāsanto cattāri ariyasaccāni sammappaññāya passatīti āha. Yo hi etesaṃ saccānaṃ dassanavasena etāni saraṇaṃ gato, etassa etaṃ saraṇaṃ khemañca uttamañca, so ca puggalo etaṃ saraṇaṃ paṭicca sakalasmāpi vaṭṭadukkhā pamuccati, tasmā etaṃ kho saraṇaṃ khemantiādi vuttaṃ.

Desanāvasāne sabbepi te isayo saha paṭisambhidāhi arahattaṃ patvā satthāraṃ vanditvā pabbajjaṃ yāciṃsu. Satthāpi cīvaragabbhato hatthaṃ pasāretvā “etha bhikkhavo, caratha brahmacariyan”ti āha. Te taṅkhaṇeyeva aṭṭhaparikkhāradharā vassasaṭṭhikatherā viya ahesuṃ. So ca sabbesampi aṅgamagadhakururaṭṭhavāsīnaṃ sakkāraṃ ādāya āgamanadivaso ahosi. Te sakkāraṃ ādāya āgatā sabbepi te isayo pabbajite disvā “kiṃ nu kho amhākaṃ aggidattabrāhmaṇo mahā, udāhu samaṇo gotamo”ti cintetvā samaṇassa gotamassa āgatattā “aggidattova mahā”ti maññiṃsu. Satthā tesaṃ ajjhāsayaṃ oloketvā, “aggidatta, parisāya kaṅkhaṃ chindā”ti āha. So “ahampi ettakameva paccāsīsāmī”ti iddhibalena sattakkhattuṃ vehāsaṃ abbhuggantvā punappunaṃ oruyha satthāraṃ vanditvā “satthā me, bhante, bhagavā, sāvakohamasmī”ti vatvā sāvakattaṃ pakāsesīti.

Aggidattabrāhmaṇavatthu chaṭṭhaṃ.

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/14. Buddhavagga 佛陀品 (Dhp 14, 179-196)”

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【经名】 14.7 Ānandattherapañhavatthu 圣者最高贵 (Dhp 14.7, 193)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

193.

Dullabho purisājañño, na so sabbattha jāyati;

Yattha so jāyati dhīro, taṃ kulaṃ sukhamedhati.

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一九三 圣者极为难得，他并非随处都诞生；智者诞生的地方，那个家庭幸福兴旺。

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最高贵的人

圣者极为难得，不是每个家族都能生出圣者，

但圣者出生的家族和乐兴旺。 (偈 193)

阿难尊者有一天突然想起一个问题：“我们的老师——佛陀告诉我们，纯种的大象只生长在参达塔和优萨陀种中，纯种马只生长在信度种中，纯种牛只生长在优沙帕种中。事实上，他只告诉我们有关纯种象、马、牛的事，但却未提及最高贵的人到底生长在何处？”

经过一阵思考后，阿难尊者就前去请教佛陀这个问题。

佛陀回答他：“阿难！最高贵的人并不生长在某一特定的家庭中。但是，最高贵的人所生长的家庭，一定会快乐兴盛。”

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【Dhammapada-aṭṭhakathā 法句经义注】

7. Ānandattherapañhavatthu

Dullabhoti imaṃ dhammadesanaṃ satthā jetavane viharanto ānandattherassa pañhaṃ ārabbha kathesi.

Thero hi ekadivasaṃ divāṭṭhāne nisinno cintesi – “hatthājānīyo chaddantakule vā uposathakule vā uppajjati, assājānīyo sindhavakule vā valāhakassarājakule vā, usabho goājanīyo dakkhiṇapathetiādīni vadantena satthārā hatthiājānīyādīnaṃ uppattiṭṭhānādīni kathitāni, purisājānīyo pana kahaṃ nu kho uppajjatī”ti. So satthāraṃ upasaṅkamitvā vanditvā ekamantaṃ nisīditvā etamatthaṃ pucchi. Satthā, “ānanda, purisājānīyo nāma sabbattha nuppajjati, ujukato pana tiyojanasatāyāme vitthārato aḍḍhateyyasate āvaṭṭato navayojanasatappamāṇe majjhimapadesaṭṭhāne uppajjati. Uppajjanto ca pana na yasmiṃ vā tasmiṃ vā kule uppajjati, khattiyamahāsālabrāhmaṇamahāsālakulānaṃ pana aññatarasmiṃyeva uppajjatī”ti vatvā imaṃ gāthamāha –

193.

“Dullabho purisājañño, na so sabbattha jāyati;

Yattha so jāyatī dhīro, taṃ kulaṃ sukhamedhatī”ti.

在此，“难得”(dullabho)：是说最高贵的人确实难得，不像良种大象等那样容易获得。他不会在所有地方，如边地或低贱的家庭中出生。即使在中部国土，也是在能接受大众礼敬等供养的刹帝利或婆罗门两类富裕家庭中的某一类里出生。像这样出生，他（这位）智者、具无上智慧的正自觉者（佛陀）诞生的地方，那个家庭“幸福兴旺”(sukhamedhati)，意思是必定获得幸福。

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

说法结束时，许多人证得了须陀洹果等。

Ānandattherapañhavatthu sattamaṃ.

阿难尊者的提问（的故事）第七则。

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☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/14. Buddhavagga 佛陀品 (Dhp 14, 179-196)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 14.8 Sambahulabhikkhuvatthu 诸佛出现乐 (Dhp 14.8, 194)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

194.

Sukho buddhānamuppādo, sukhā saddhammadesanā;

Sukhā saṅghassa sāmaggī, samaggānaṃ tapo sukho.

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一九四 诸佛出现是乐，宣说正法是乐，僧团和合是乐，和合众的修行是乐。

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幸福是什么

诸佛出生在世间令人喜悦，佛法在世间弘扬令人喜悦， 僧伽和合令人喜悦，和合的比丘修行令人喜悦。(偈 194)

一群比丘在讨论“幸福是什么？”的问题。他们明白不同的人对幸福的解释也不同，所以他们说：

“有人认为拥有国王般的财富和荣耀就是幸福。但有人则认为感官乐趣才是幸福，更有人认为得尝美食才是幸福。”

正当他们在讨论时，佛陀来了。佛陀明白他们讨论的话题后，说：

“比丘们！你们所说的那些喜乐无法使人解脱苦。在这世间上，幸福的来源是：佛陀出现在世间，有机会听闻奥妙佛法，以及比丘们和合。”

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【Dhammapada-aṭṭhakathā 法句经义注】

8. Sambahulabhikkhuvatthu

Sukhobuddhānanti imaṃ dhammadesanaṃ satthā jetavane viharanto sambahulānaṃ bhikkhūnaṃ kathaṃ ārabbha kathesi.

Ekadivasañhi pañcasatabhikkhū upaṭṭhānasālāyaṃ nisinnā, “āvuso, kiṃ nu kho imasmiṃ loke sukhan”ti kathaṃ samuṭṭhāpesuṃ? Tattha keci “rajjasukhasadisaṃ sukhaṃ nāma natthī”ti āhaṃsu. Keci kāmasukhasadisaṃ, keci “sālimaṃsabhojanādisadisaṃ sukhaṃ nāma natthī”ti āhaṃsu. Satthā tesaṃ nisinnaṭṭhānaṃ gantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte, “bhikkhave, kiṃ kathetha? Idañhi sabbampi sukhaṃ vaṭṭadukkhapariyāpannameva, imasmiṃ loke buddhuppādo dhammassavanaṃ, saṅghasāmaggī, sammodamānabhāvoti idameva sukhan”ti vatvā imaṃ gāthamāha –

194.

“Sukho buddhānamuppādo, sukhā saddhammadesanā;

Sukhā saṅghassa sāmaggī, samaggānaṃ tapo sukho”ti.

在此，“诸佛出现(是乐)”(buddhānamuppādo)：因为诸佛出现时，能度化大众脱离贪欲的险难等，所以诸佛的出现是无上的乐。因为依靠正法的宣说，具有生等属性的有情能从生等(痛苦)中解脱，所以“正法的宣说”(saddhammadesanā)是乐。“和合”(sāmaggī)：是指心意一致，那也是乐。而对于“和合众”(samaggānaṃ)，因为心意一致，所以能够学习佛陀的言教、奉行头陀行、或实践沙门法，因此说“和合众的修行(tapo)是乐”。因此（佛陀）说道：“诸比丘，只要比丘们和合集会，和合共住，和合处理僧团事务，诸比丘，则可预期他们的增长，而非衰退。”(长部 2.136)

Desanāvasāne te bhikkhū arahatte patiṭṭhahiṃsu, mahājanassāpi sātthikā dhammadesanā ahosīti.

说法结束时，那些比丘证得了阿罗汉果，对大众而言，这也是有益的法谈。

Sambahulabhikkhuvatthu aṭṭhamaṃ.

众多比丘（的故事）第八则。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/14. Buddhavagga 佛陀品 (Dhp 14, 179-196)”

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【经名】 14.9 Kassapadasabalassasuvaṇṇacetiyavatthu 供养应供者 (Dhp 14.9, 195-196)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

195.

Pūjārahe pūjayato, buddhe yadi va sāvake;

Papañcasamatikkante, tiṇṇasokapariddave.

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一九五 供养值得供养者——无论是佛陀或声闻弟子，（他们）已超越戏论，渡过忧愁悲伤。

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尊敬值得尊敬的人

供养值得供养的人——诸佛、诸佛弟子，

和克服执着、邪见与傲慢，远离诸忧患的人； (偈 195)

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196.

Te tādise pūjayato, nibbute akutobhaye;

Na sakkā puññaṃ saṅkhātuṃ, imettamapi kenaci.

Buddhavaggo cuddasamo niṭṭhito.

☸---------------------------------------------------------------------

一九六 如此地供养，那寂静无畏者，其所得的功德，极难被计量。

☸.....................................................................

供养寂静、心无畏惧的人，功德不可衡量 。 (偈 196)

佛陀有一次和众多信徒前往波罗奈，而在路上遇见一座供奉精灵的神舍，离神舍不远的地方有位婆罗门正在耕种。佛陀瞥见婆罗门时，请他前来相见。婆罗门来的时候，向神舍礼敬，而没有向佛陀礼敬。佛陀说：“婆罗门，你礼敬神舍是对的。”

佛陀的话使婆罗门心情愉快，佛陀眼见婆罗门处于有利的身心状况之下，就运用神通，在空中示现迦叶佛的金色佛塔。佛陀更向婆罗门和信众解释有四种人值得为其建立佛塔：佛、辟支佛、圣者弟子和转轮圣王。佛陀也指出有三种塔：(1) 装遗骸的舍利塔、(2) 供奉肖像或模仿肖像的肖像塔、(3) 供奉袈裟、钵等遗物的用品塔。菩提树属于用品塔。

佛陀强调要礼敬值得礼敬的人，佛陀说法后，这位婆罗门就证得了初果。迦叶佛的佛塔一连七天在天空中示现，人潮不断前来礼敬，第七天结束后，佛塔消失了，而被一座石头佛塔所取代。

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【Dhammapada-aṭṭhakathā 法句经义注】

9. Kassapadasabalassa suvaṇṇacetiyavatthu

Pūjāraheti imaṃ dhammadesanaṃ satthā cārikaṃ caramāno kassapadasabalassa suvaṇṇacetiyaṃ ārabbha kathesi.

如来从舍卫城出发，次第前往波罗奈，在途中靠近多提亚村的地方，被大比丘僧团围绕着，到达了某个神庙。善逝在那里坐下后，派法宝的守护者（阿难）去召来在不远处耕作的婆罗门。那位婆罗门来了之后，没有礼敬如来，而是礼敬了那个神庙后站立着。善逝也问：“婆罗门，你认为这个地方怎么样？”（婆罗门答：）“尊敬的乔达摩，这是我们传统流传下来的塔庙之地，所以我礼敬它。”善逝称赞他说：“婆罗门，你礼敬这个地方，做得很好。”听到这话，比丘们产生了疑惑：“世尊是以什么原因这样称赞他呢？”于是如来为了消除他们的疑惑，讲述了中部《 घटिकार经》(中部 2.282 等)，然后以神通力在空中化现出迦叶十力(佛)的一由旬高的黄金塔，以及另一座黄金塔，展示给大众，并说道：“婆罗门，供养像这样值得供养的对象是更适宜的。”然后依照《大般涅槃经》(长部 2.206)中所示的方法，开示了佛陀等四种值得建塔者，并特别阐明了舍利塔、纪念塔（或造像塔）和用品塔这三种塔，然后诵出了这些偈颂：

195.

“Pūjārahe pūjayato, buddhe yadi ca sāvake;

Papañcasamatikkante, tiṇṇasokapariddave.

196.

“Te tādise pūjayato, nibbute akutobhaye;

Na sakkā puññaṃ saṅkhātuṃ, imettamapi kenacī”ti. (apa. thera 1.10.1-2);

在此，“值得供养者”(pūjārahā)是值得(arahā)被供养(pūjituṃ)，意思是适宜被供养。“供养值得供养者”(Pūjārahe pūjayato)：指以礼敬等以及四种资具进行供养的人。“值得供养者”以“佛陀等”(buddhe ti ādinā)来显示。“佛陀”(Buddhe)：指正等觉者。“或”(Yadi)：意思是或者(yadi vā)，或者(atha vā)。这里也包含了辟支佛，以及声闻弟子。“超越戏论”(Papañcasamatikkante)：指超越了贪、见、慢等戏论。“渡过忧愁悲伤”(Tiṇṇasokapariddave)：指超越了忧愁和悲伤，意思是超越了这两者。通过这些显示了其值得被供养的特性。

“那些”(Te)：指佛陀等人。“如是的”(Tādise)：是根据前面所说的（指那些特质）。“寂灭的”(Nibbute)：指通过贪欲等的寂灭。“无所畏惧”(akutobhaye)：是说他们没有任何来自轮回(bhavato)或所缘(ārammaṇato)的怖畏(bhaya)，所以是“无所畏惧者”(akutobhayā)，（供养）那些无所畏惧者。“功德无法估量”(Na sakkā puññaṃ saṅkhātuṃ)：是指无法计算其功德。如何（无法计算）呢？“即便是这样多，以任何方式”(Imettamapi kenacīti)：即便是‘这么多’(imaṃ ettakaṃ)，‘有这么多’(imaṃ ettakanti)，这里的‘api’（也，甚至）应与‘kenaci’（以任何...）相关联，即以任何个人(puggalena)或量具(mānena)。在此，“以个人”(puggalenāti)：指以梵天等。“以量具”(Mānenāti)：指以三种量具——判定(tīraṇa)、称量(dhāraṇa)或容量(pūraṇa)。“判定”(Tīraṇaṃ)：是指通过推理判断‘有这么多’。“称量”(Dhāraṇaṃ)：指用天平称量。“容量”(Pūraṇaṃ)：指用半普拉萨塔、普拉萨塔、纳利卡等容器来量。供养佛陀等人的功德，无论以任何个人，或用这三种量具，都无法从果报的角度来计算，因为它是无限量的。因此，在两种情况下供养：首先，供养在世的佛陀等人，其功德无法估量；其次，供养那些已通过烦恼涅槃的标志——蕴涅槃而般涅槃的“如是者”，其功德也无法估量——这种区分是合理的。因此，在《天宫事》中说：

“Tiṭṭhante nibbute cāpi, same citte samaṃ phalaṃ;

Cetopaṇidhihetu hi, sattā gacchanti suggatin”ti. (vi. va. 806);

“无论（佛陀）住世或已涅槃，若心（供养者之心）平等，则（所得）果报亦平等；实因心之导向（意愿），有情得生善趣。” (天宫事 806);

Desanāvasāne so brāhmaṇo sotāpanno ahosīti. Yojanikaṃ kanakacetiyaṃ sattāhamākāseva aṭṭhāsi, mahantena samāgamo cāhosi, sattāhaṃ cetiyaṃ nānappakārena pūjesuṃ. Tato bhinnaladdhikānaṃ laddhibhedo jāto, buddhānubhāvena taṃ cetiyaṃ sakaṭṭhānameva gataṃ, tattheva taṃkhaṇe mahantaṃ pāsāṇacetiyaṃ ahosi. Tasmiṃ samāgame caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosīti.

说法结束时，那位婆罗门成了须陀洹。一由旬高的黄金塔在空中停留了七天，有盛大的集会，人们七天中以各种方式供养佛塔。之后，持不同见解者的见解产生了分歧（对塔的真伪等），通过佛陀的神威力，那座（黄金）塔回到了它原来的地方，就在那里，那一刹那出现了一座巨大的石塔。在那次集会中，八万四千众生证悟了法。

Kassapadasabalassa suvaṇṇacetiyavatthu navamaṃ.

迦叶十力(佛)黄金塔的故事第九则。

Buddhavaggavaṇṇanā niṭṭhitā.

佛陀品注释究竟。

Cuddasamo vaggo.

第十四品。

Paṭhamabhāṇavāraṃ niṭṭhitaṃ.

初诵品究竟。

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/15. Sukhavagga 安乐品 (Dhp 15, 197-208)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 15.1 Ñātikalahavūpasamanavatthu 为水争吵 (Dhp 15.1, 197-199)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

15. Sukhavaggo

197.

Susukhaṃ vata jīvāma, verinesu averino;

Verinesu manussesu, viharāma averino.

☸---------------------------------------------------------------------

十五 安乐品

一九七 我们真正快乐地活着，在怨恨的人中，我们没有怨恨；在充满怨恨的人们中，我们安住于无怨恨。

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为水争吵

众生满怀憎恨，佛陀不憎恨，

众生满怀憎恨，佛陀安住不憎恨。 (偈 197)

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198.

Susukhaṃ vata jīvāma, āturesu anāturā;

Āturesu manussesu, viharāma anāturā.

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一九八 我们真正快乐地活着，在苦恼的人中，我们没有苦恼；在苦恼的人们中，我们安住于无苦恼。

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众生种种苦痛，佛陀安住不苦痛，

众生种种烦恼，佛陀安住不烦恼。 (偈 198)

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199.

Susukhaṃ vata jīvāma, ussukesu anussukā;

Ussukesu manassesu, viharāma anussukā.

☸---------------------------------------------------------------------

一九九 我们真正快乐地活着，在贪求的人中，我们没有贪求；在贪欲的人们中，我们安住于无贪欲。

☸.....................................................................

众生贪求欲乐，佛陀不贪求，

众生贪求欲乐，佛陀安住不贪求。 (偈 199)

释迦族的迦毗罗卫城，和拘利族的拘利城紧邻卢奚多河两岸，两个城市的农民都用卢奚多河水灌溉。有一年，发生大旱灾，他们的米谷和其它的农作物都受到威胁，两岸的农夫都想把河水引到自己的田里。拘利城的农夫想把水改道，引导河水来灌溉他们的田地，但迦毗罗卫城的农夫加以抗议，他们认为如果拘利城农夫的计策得逞，那么他们的田地就没有水灌溉，农作物就不可能成熟。

双方都想独占河水，因此都怀有嗔恚和恨意。两个城市农人间的争吵像野火般，蔓延开来，而传到双方统治者的耳里。两边都找不出妥协的办法，就准备战争，用武力解决。

佛陀知道他在河两岸的亲戚们正准备战争。为了他们的安宁和幸福着想，他决定加以阻止，就一个人单独到河的中央。两岸的亲戚看见他时，都把手上的武器放在一边，向佛陀礼敬。佛陀告诫他们：“你们不应该为少量不具重大价值的水大动干戈，伤害彼此更有意义的生命。你们为什么要采取这种不道德的作法呢？今天，如果不是我在这里的话，你们的鲜血现在已经像河水般淌满地上了。你们怀抱着恨意过日子，而我对任何人都没有恨。你们的道德感薄弱，而我德行清净。你们自私为己，敌意增长，而我没有丝毫的自私心态。”双方听完佛陀的劝诫后，对于自己的愚痴感到羞耻，一场流血战争因此得以幸免。

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【Dhammapada-aṭṭhakathā 法句经义注】

15. Sukhavaggo

1. Ñāātikalahavūpasamanavatthu

Susukhaṃvatāti imaṃ dhammadesanaṃ satthā sakkesu viharanto kalahavūpasamanatthaṃ ñātake ārabbha kathesi.

Sākiyakoliyā kira kapilavatthunagarassa ca koliyanagarassa ca antare rohiṇiṃ nāma nadiṃ ekeneva āvaraṇena bandhāpetvā sassāni karonti. Atha jeṭṭhamūlamāse sassesu milāyantesu ubhayanagaravāsikānampi kammakārā sannipatiṃsu. Tattha koliyanagaravāsino āhaṃsu – “idaṃ udakaṃ ubhayato hariyamānaṃ neva tumhākaṃ, na amhākaṃ pahossati, amhākaṃ pana sassaṃ ekaudakeneva nipphajjissati, idaṃ udakaṃ amhākaṃ dethā”ti. Itarepi āhaṃsu – “tumhesu koṭṭhake pūretvā ṭhitesu mayaṃ rattasuvaṇṇanīlamaṇikāḷakahāpaṇe ca gahetvā pacchipasibbakādihatthā na sakkhissāma tumhākaṃ gharadvāre vicarituṃ, amhākampi sassaṃ ekaudakeneva nipphajjissati, idaṃ udakaṃ amhākaṃ dethā”ti. Na mayaṃ dassāmāti. Mayampi na dassāmāti evaṃ kathaṃ vaḍḍhetvā eko uṭṭhāya ekassa pahāraṃ adāsi, sopi aññassāti evaṃ aññamaññaṃ paharitvā rājakulānaṃ jātiṃ ghaṭṭetvā kalahaṃ vaḍḍhayiṃsu.

Koliyakammakārā vadanti – “tumhe kapilavatthuvāsike gahetvā gajjatha, ye soṇasiṅgālādayo viya attano bhaginīhi saddhiṃ saṃvasiṃsu, etesaṃ hatthino ceva assā ca phalakāvudhāni ca amhākaṃ kiṃ karissantī”ti. Sākiyakammakārāpi vadanti “tumhe idāni kuṭṭhino dārake gahetvā gajjatha, ye anāthā niggatikā tiracchānā viya kolarukkhe vasiṃsu, etesaṃ hatthino ca assā ca phalakāvudhāni ca amhākaṃ kiṃ karissantī”ti. Te gantvā tasmiṃ kamme niyuttānaṃ amaccānaṃ kathayiṃsu, amaccā rājakulānaṃ kathesuṃ. Tato sākiyā “bhaginīhi saddhiṃ saṃvasitakānaṃ thāmañca balañca dassessāmā”ti yuddhasajjā nikkhamiṃsu. Koliyāpi “kolarukkhavāsīnaṃ thāmañca balañca dassessāmā”ti yuddhasajjā nikkhamiṃsu.

Satthāpi paccūsasamaye lokaṃ volokento ñātake disvā “mayi agacchante ime nassissanti, mayā gantuṃ vaṭṭatī”ti cintetvā ekakova ākāsena gantvā rohiṇinadiyā majjhe ākāse pallaṅkena nisīdi. Ñātakā satthāraṃ disvā āvudhāni chaḍḍetvā vandiṃsu. Atha ne satthā āha – “kiṃ kalaho nāmesa, mahārājā”ti? “Na jānāma, bhante”ti. “Ko dāni jānissatī”ti? Te “uparājā jānissati, senāpati jānissatī”ti iminā upāyena yāva dāsakammakare pucchitvā, “bhante, udakakalaho”ti āhaṃsu. “Udakaṃ kiṃ agghati, mahārājā”ti? “Appagghaṃ, bhante”ti. “Khattiyā kiṃ agghanti mahārājā”ti? “Khattiyā nāma anagghā, bhante”ti. “Ayuttaṃ tumhākaṃ appamattataṃ udakaṃ nissāya anagghe khattiye nāsetun”ti. Te tuṇhī ahesuṃ. Atha te satthā āmantetvā “kasmā mahārājā evarūpaṃ karotha, mayi asante ajja lohitanadī pavattissati, ayuttaṃ vo kataṃ, tumhe pañcahi verehi saverā viharatha, ahaṃ avero viharāmi. Tumhe kilesāturā hutvā viharatha, ahaṃ anāturo. Tumhe kāmaguṇapariyesanussukkā hutvā viharatha, ahaṃ anussukko viharāmī”ti vatvā imā gāthā abhāsi –

197.

“Susukhaṃ vata jīvāma, verinesu averino,

Verinesu manussesu, viharāma averino.

198.

“Susukhaṃ vata jīvāma, āturesu anāturā;

Āturesu manussesu, viharāma anāturā.

199.

“Susukhaṃ vata jīvāma, ussukesu anussukā;

Ussukesu manussesu, viharāma anussukā”ti.

Tattha susukhanti suṭṭhu sukhaṃ. Idaṃ vuttaṃ hoti – ye gihino sandhicchedādivasena, pabbajitā vā pana vejjakammādivasena jīvitavuttiṃ uppādetvā “sukhena jīvāmā”ti vadanti, tehi mayameva susukhaṃ vata jīvāma, ye mayaṃ pañcahi verīhi verinesu manussesu averino, kilesāturesu manussesu nikkilesatāya anāturā, pañcakāmaguṇapariyesane ussukesu tāya pariyesanāya abhāvena anussukāti. Sesaṃ uttānatthameva.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Ñātikalahavūpasamanavatthu paṭhamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/15. Sukhavagga 安乐品 (Dhp 15, 197-208)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 15.2 Māravatthu 天魔波旬扰乱 (Dhp 15.2, 200)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

200.

Susukhaṃ vata jīvāma, yesaṃ no natthi kiñcanaṃ;

Pītibhakkhā bhavissāma, devā ābhassarā yathā.

☸---------------------------------------------------------------------

二〇〇 我们真正快乐地活着，没有任何事物障碍，如同光音天的天神，我们以喜悦为食。

☸.....................................................................

天魔波旬影响村民，使他们反对佛陀。

佛陀愉快安住，没有种种烦恼障碍，

如同光音天，佛陀以法喜为食。 (偈 200)

有一次，佛陀透过天眼，明白潘卡沙拉村的一群少女证得初果的机缘快要成熟，他就在该村落附近停留下来。有一天，这群少女在河边沐浴完毕后，回到她们的村子，这时候，佛陀进城去化缘，但由于村民受到天魔波旬的影响，并没有任何人供养佛陀。

佛陀在回程的路上遇见天魔波旬，他当下询问佛陀是否得到了足够的食物。佛陀明白是天魔波旬影响村民不要供养的，佛陀就说：

“你这邪恶的天魔波旬，造作这种恶行是愚蠢的。”

天魔波旬对佛陀的话充耳不闻，他心中想着，如果能诱使佛陀再进城去化缘，再次受到村民的奚落、侮辱，会是很好玩的事。就开口道：

“你一定饿了，回村落去吧，你一定会得到供养的。”

这时，这群少女刚好也到达，她们向佛陀敬礼问讯。天魔波旬当着她们的面，讥笑佛陀：“啊！乔达摩，既然你今早没有得到任何供养，一定感受到饥饿的剧痛了吧！”

“天魔波旬啊！我们即使得不到任何食物，也是法喜充满，如同在光音天，只生活在禅定的喜乐中。”佛陀如此回答他。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

2. Māravatthu

Susukhaṃvata jīvāmāti imaṃ dhammadesanaṃ satthā pañcasālāya brāhmaṇagāme viharanto māraṃ ārabbha kathesi.

Ekadivasañhi satthā pañcasatānaṃ kumārikānaṃ sotāpattimaggassūpanissayaṃ disvā taṃ gāmaṃ upanissāya vihāsi. Tāpi kumārikāyo ekasmiṃ nakkhattadivase nadiṃ gantvā nhatvā alaṅkatapaṭiyattā gāmābhimukhiyo pāyiṃsu. Satthāpi taṃ gāmaṃ pavisitvā piṇḍāya carati. Atha māro sakalagāmavāsīnaṃ sarīre adhimuccitvā yathā satthā kaṭacchubhattamattampi na labhati, evaṃ katvā yathādhotena pattena nikkhamantaṃ satthāraṃ gāmadvāre ṭhatvā āha – “api, samaṇa, piṇḍapātaṃ labhitthā”ti. “Kiṃ pana tvaṃ, pāpima, tathā akāsi, yathāhaṃ piṇḍaṃ na labheyyan”ti? “Tena hi, bhante, puna pavisathā”ti. Evaṃ kirassa ahosi – “sace puna pavisati, sabbesaṃ sarīre adhimuccitvā imassa purato pāṇiṃ paharitvā hassakeḷiṃ karissāmī”ti. Tasmiṃ khaṇe tā kumārikāyo gāmadvāraṃ patvā satthāraṃ disvā vanditvā ekamantaṃ aṭṭhaṃsu. Māropi satthāraṃ āha – “api, bhante, piṇḍaṃ alabhamānā jighacchādukkhena pīḷitatthā”ti. Satthā “ajja mayaṃ, pāpima, kiñci alabhitvāpi ābhassaraloke mahābrahmāno viya pītisukheneva vītināmessāmā”ti vatvā imaṃ gāthamāha –

200.

“Susukhaṃ vata jīvāma, yesaṃ no natthi kiñcanaṃ;

Pītibhakkhā bhavissāma, devā ābhassarā yathā”ti.

Tattha yesaṃ noti yesaṃ amhākaṃ palibujjhanatthena rāgādīsu kiñcanesu ekampi kiñcanaṃ natthi. Pītibhakkhāti yathā ābhassarā devā pītibhakkhā hutvā pītisukheneva vītināmenti, evaṃ mayampi, pāpima, kiñci alabhitvā pītibhakkhā bhavissāmāti attho.

Desanāvasāne pañcasatāpi kumārikāyo sotāpattiphale patiṭṭhahiṃsūti.

Māravatthu dutiyaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/15. Sukhavagga 安乐品 (Dhp 15, 197-208)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 15.3 Kosalaraññoparājayavatthu 胜利生怨憎 (Dhp 15.3, 201)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

201.

Jayaṃ veraṃ pasavati, dukkhaṃ seti parājito;

Upasanto sukhaṃ seti, hitvā jayaparājayaṃ.

☸---------------------------------------------------------------------

二〇一 胜利滋生怨恨，失败者卧于苦恼，胜败两者皆舍弃，寂静者安住于快乐。

☸.....................................................................

胜利使人产生恨意

胜利造成憎怨，落败的人生活在痛苦中，

内心祥和的人，舍弃胜利与失败，和乐安住。 (偈 201)

憍萨罗国的波斯匿王和阿阇世王打仗时，连吃了三次败仗。阿阇世王是频婆裟罗王和韦提希皇后的儿子。韦提希皇后则是波斯匿王的妹妹。波斯匿王因为战败，而十分沮丧，感到羞辱，一时悲从中来：“多么丢脸啊！连乳臭未干的孩子都战胜不了，我还不如去死好了。”

由于懊恼沮丧，他拒绝进食，整天躺在床上。佛陀知道波斯匿王意志颓丧，就告诫众多比丘：

“比丘们，战胜的人，敌意和仇恨增长。落败的人痛苦，而且意志消沉。”

后来，波斯匿王知道佛陀告诫弟子的话后，明白发动战争的双方都没有胜利可言，因此坚定地信受佛法。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

3. Kosalarañño parājayavatthu

Jayaṃveranti imaṃ dhammadesanaṃ satthā jetavane viharanto kosalarañño parājayaṃ ārabbha kathesi.

So kira kāsikagāmaṃ nissāya bhāgineyyena ajātasattunā saddhiṃ yujjhanto tena tayo vāre parājito tatiyavāre cintesi – “ahaṃ khīramukhampi dārakaṃ parājetuṃ nāsakkhiṃ, kiṃ me jīvitenā”ti. So āhārūpacchedaṃ katvā mañcake nipajji. Athassa sā pavatti sakalanagaraṃ patthari. Bhikkhū tathāgatassa ārocesuṃ – “bhante, rājā kira kāsikagāmakaṃ nissāya tayo vāre parājito, so idāni parājitvā āgato ‘khīramukhampi dārakaṃ parājetuṃ nāsakkhiṃ, kiṃ me jīvitenā’ti āhārūpacchedaṃ katvā mañcake nipanno”ti. Satthā tesaṃ kathaṃ sutvā, “bhikkhave, jinantopi veraṃ pasavati, parājito pana dukkhaṃ setiyevā”ti vatvā imaṃ gāthamāha –

201.

“Jayaṃ veraṃ pasavati, dukkhaṃ seti parājito;

Upasanto sukhaṃ seti, hitvā jayaparājayan”ti.

Tattha jayanti paraṃ jinanto veraṃ paṭilabhati. Parājitoti parena parājito “kadā nu kho paccāmittassa piṭṭhiṃ daṭṭhuṃ sakkhissāmī”ti dukkhaṃ seti sabbiriyāpathesu dukkhameva viharatīti attho. Upasantoti abbhantare upasantarāgādikileso khīṇāsavo jayañca parājayañca hitvā sukhaṃ seti, sabbiriyāpathesu sukhameva viharatīti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Kosalarañño parājayavatthu tatiyaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.8.10 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/15. Sukhavagga 安乐品 (Dhp 15, 197-208)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 15.4 Aññatarakuladārikāvatthu 欲望之火 (Dhp 15.4, 202)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

《欲望之火经》

202.

Natthi rāgasamo aggi,

（二〇二偈：）

“无火如贪欲（没有任何的火比得上贪欲），

natthi dosasamo kali;

无恶如憎恨（没有任何的罪过比得上嗔恚）；

Natthi khandhasamā [khandhādisā (sī. syā. pī. rūpasiddhiyā sameti)] dukkhā,

无苦如五蕴（没有任何的苦痛比得上五蕴），

natthi santiparaṃ sukhaṃ.

无乐胜寂静（没有任何的喜悦比得上涅槃）。”

欲望之火经 ～安乐品‧第四经终

～《法句经‧安乐品‧Aññatarakuladārikāvatthu 欲望之火经》(Dhp 15.4, 202)

☸.....................................................................

（❄ 法句经故事：何处是彼岸 ～☺）（参考“无彼岸此岸”偈365）

佛陀法语：

“无此岸（六根）或无彼岸（六尘）离苦而无系缚的人，我称之为‘婆罗门’！”

魔王波旬，有一次伪装成一位男子，前去问佛陀：

“尊者！你经常提到‘彼岸’（Pāra）这个字眼；

究竟是什么意思？”

佛陀知道，这位男子实际上是魔王波旬，就告诫他：

“邪恶的魔王波旬，‘彼岸’（Pāra）与你无关！

它指的是──彼岸，

只由涤除所有烦恼的阿罗汉，才能抵达的‘彼岸’。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

4. Aññatarakuladārikāvatthu

Natthi rāgasamoti imaṃ dhammadesanaṃ satthā jetavane viharanto aññataraṃ kuladārikaṃ ārabbha kathesi.

Tassā kira mātāpitaro āvāhaṃ katvā maṅgaladivase satthāraṃ nimantayiṃsu. Satthā bhikkhusaṅghaparivuto tattha gantvā nisīdi. Sāpi kho vadhukā bhikkhusaṅghassa udakaparissāvanādīni karontī aparāparaṃ sañcarati. Sāmikopissā taṃ olokento aṭṭhāsi. Tassa rāgavasena olokentassa anto kileso samudācari. So aññāṇābhibhūto neva buddhaṃ upaṭṭhahi, na asīti mahāthere. Hatthaṃ pasāretvā “taṃ vadhukaṃ gaṇhissāmī”ti pana cittaṃ akāsi. Satthā tassajjhāsayaṃ oloketvā yathā taṃ itthiṃ na passati, evamakāsi. So adisvā satthāraṃ olokento aṭṭhāsi. Satthā tassa oloketvā ṭhitakāle “kumāraka, na hi rāgagginā sadiso aggi nāma , dosakalinā sadiso kali nāma, khandhapariharaṇadukkhena sadisaṃ dukkhaṃ nāma atthi, nibbānasukhasadisaṃ sukhampi natthiyevā”ti vatvā imaṃ gāthamāha –

202.

“Natthi rāgasamo aggi, natthi dosasamo kali;

Natthi khandhasamā dukkhā, natthi santiparaṃ sukhan”ti.

Tattha natthi rāgasamoti dhūmaṃ vā jālaṃ vā aṅgāraṃ vā adassetvā antoyeva jhāpetvā bhasmamuṭṭhiṃ kātuṃ samattho rāgena samo añño aggi nāma natthi. Kalīti dosena samo aparādhopi natthi. Khandhasamāti khandhehi samā. Yathā parihariyamānā khandhā dukkhā, evaṃ aññaṃ dukkhaṃ nāma natthi. Santiparanti nibbānato uttariṃ aññaṃ sukhampi natthi. Aññañhi sukhaṃ sukhameva, nibbānaṃ paramasukhanti attho.

Desanāvasāne kumārikā ca kumārako ca sotāpattiphale patiṭṭhahiṃsu. Tasmiṃ samaye bhagavā tesaṃ aññamaññaṃ dassanākāraṃ akāsīti.

Aññatarakuladārikāvatthu catutthaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/15. Sukhavagga 安乐品 (Dhp 15, 197-208)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 15.5 Ekaupāsakavatthu 饥饿最大病 (Dhp 15.5, 203)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

203.

Jighacchāparamā rogā, saṅkhāraparamā [saṅkārā paramā (bahūsu)] dukhā;

Etaṃ ñatvā yathābhūtaṃ, nibbānaṃ paramaṃ sukhaṃ.

☸---------------------------------------------------------------------

二〇三 饥饿是最大的病，诸行是最大的苦，如实了知此，涅槃是最上的乐。

☸.....................................................................

佛陀和一位饥饿的人

饥饿是最大的疾病，五蕴是最大的苦痛，

智者如实知见这种道理，而证得究竟喜悦的涅槃。 (偈 203)

有一天，佛陀透过神通，知道阿拉维村里的一位穷人证初果的机缘已经成熟了，就前往该村。但当天，这穷人出去寻找走失的公牛。这时候，村子里的人已经开始供养佛陀和众多比丘，佛陀进食后，村人准备听佛陀说法，但佛陀却要等那穷人。穷人终于找到他的公牛，就跑着回来向佛陀礼敬。但他又疲累又饥饿，佛陀知道还有食物，所以就请村民先拿食物给穷人吃。等到穷人吃完饭后，佛陀才一步一步，由浅入深地说法，一直说到四圣谛。听完佛陀的说法后，这穷人证得初果。

后来，佛陀和众多比丘回祇树给孤独园。路上，比丘们十分讶异于佛陀会要求村民先给那穷人吃饭，然后才开示说法。佛陀听见他们的话后，便告诉他们：“比丘们！我来阿拉维村的唯一目的，就是要向那穷人说法，因为我知道他具备有正确明白佛法的能力。如果他饥饿难耐，饥饿的痛苦可能障碍他理解佛法，他一早上都在找走失的公牛，所以非常疲累，非常饥饿。比丘们！毕竟，没有任何疾病比饥饿更难以忍受。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

5. Ekaupāsakavatthu

Jighacchāti imaṃ dhammadesanaṃ satthā āḷaviyaṃ viharanto ekaṃ upāsakaṃ ārabbha kathesi.

Ekasmiñhi divase satthā jetavane gandhakuṭiyaṃ nisinnova paccūsakāle lokaṃ volokento āḷaviyaṃ ekaṃ duggatamanussaṃ disvā tassūpanissayasampattiṃ ñatvā pañcasatabhikkhuparivāro āḷaviṃ agamāsi. Āḷavivāsino satthāraṃ nimantayiṃsu. Sopi duggatamanusso “satthā kira āgato”ti sutvā “satthu santike dhammaṃ sossāmī”ti manaṃ akāsi. Taṃdivasameva cassa eko goṇo palāyi. So “kiṃ nu kho goṇaṃ pariyesissāmi, udāhu dhammaṃ suṇāmī”ti cintetvā “goṇaṃ pariyesitvā pacchā dhammaṃ sossāmī”ti pātova gehā nikkhami. Āḷavivāsinopi buddhappamukhaṃ bhikkhusaṅghaṃ nisīdāpetvā parivisitvā anumodanatthāya pattaṃ gaṇhiṃsu. Satthā “yaṃ nissāya ahaṃ tiṃsayojanamaggaṃ āgato, so goṇaṃ pariyesituṃ araññaṃ paviṭṭho, tasmiṃ āgateyeva dhammaṃ desessāmī”ti tuṇhī ahosi.

Sopi manusso divā goṇaṃ disvā gogaṇe pakkhipitvā “sacepi aññaṃ natthi, satthu vandanamattampi karissāmī”ti jighacchāpīḷitopi gehaṃ gamanāya manaṃ akatvā vegena satthu santikaṃ āgantvā satthāraṃ vanditvā ekamantaṃ aṭṭhāsi. Satthā tassa ṭhitakāle dānaveyyāvaṭikaṃ āha – “atthi kiñci bhikkhusaṅghassa atirittabhattan”ti? “Bhante, sabbaṃ atthī”ti. Tena hi “imaṃ parivisāhī”ti. So satthārā vuttaṭṭhāneyeva taṃ nisīdāpetvā yāgukhādanīyabhojanīyehi sakkaccaṃ parivisi. So bhuttabhatto mukhaṃ vikkhālesi. Ṭhapetvā kira imaṃ ṭhānaṃ tīsu piṭakesu aññattha gatāgatassa bhattavicāraṇaṃ nāma natthi. Tassa passaddhadarathassa cittaṃ ekaggaṃ ahosi. Athassa satthā anupubbiṃ kathaṃ kathetvā saccāni pakāsesi. So desanāvasāne sotāpattiphale patiṭṭhahi. Satthāpi anumodanaṃ katvā uṭṭhāyāsanā pakkāmi. Mahājano satthāraṃ anugantvā nivatti.

Bhikkhū satthārā saddhiṃ gacchantāyeva ujjhāyiṃsu – “passathāvuso, satthu kammaṃ, aññesu divasesu evarūpaṃ natthi, ajja panekaṃ manussaṃ disvāva yāguādīni vicāretvā dāpesī”ti. Satthā nivattitvā ṭhitakova “kiṃ kathetha, bhikkhave”ti pucchitvā tamatthaṃ sutvā “āma, bhikkhave, ahaṃ tiṃsayojanaṃ kantāraṃ āgacchanto tassa upāsakassūpanissayaṃ disvā āgato, so ativiya jighacchito, pātova paṭṭhāya goṇaṃ pariyesanto araññe vicari. ‘Jighacchadukkhena dhamme desiyamānepi paṭivijjhituṃ na sakkhissatī’ti cintetvā evaṃ akāsiṃ, jighacchārogasadiso rogo nāma natthī”ti vatvā imaṃ gāthamāha –

203.

“Jighacchāparamā rogā, saṅkhāraparamā dukhā;

Etaṃ ñatvā yathābhūtaṃ, nibbānaṃ paramaṃ sukhan”ti.

Tattha jighacchāparamā rogāti yasmā añño rogo sakiṃ tikicchito vinassati vā tadaṅgavasena vā pahīyati , jighacchā pana niccakālaṃ tikicchitabbāyevāti sesarogānaṃ ayaṃ paramā nāma. Saṅkhārāti pañca khandhā. Etaṃ ñatvāti jighacchāsamo rogo natthi, khandhapariharaṇasamaṃ dukkhaṃ nāma natthīti etamatthaṃ yathābhūtaṃ ñatvā paṇḍito nibbānaṃ sacchi karoti. Nibbānaṃ paramaṃ sukhanti tañhi sabbasukhānaṃ paramaṃ uttamaṃ sukhanti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Ekaupāsakavatthu pañcamaṃ.

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☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/15. Sukhavagga 安乐品 (Dhp 15, 197-208)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 15.6 Pasenadikosalavatthu 无病最上利 (Dhp 15.6, 204)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

204.

Ārogyaparamā lābhā, santuṭṭhiparamaṃ dhanaṃ;

Vissāsaparamā ñāti [vissāsaparamo ñāti (ka. sī.), vissāsaparamā ñātī (sī. aṭṭha.), vissāsā paramā ñāti (ka.)], nibbānaṃ paramaṃ [nibbāṇaparamaṃ (ka. sī.)] sukhaṃ.

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二〇四 无病是最高的利益，知足是最好的财富，信赖是最上的亲人，涅槃是最上的安乐。

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饮食要节制

健康是最高的福报，知足是最好的财富，

最可信赖的人就是最好的亲友，

涅槃是最究竟的喜悦。 (偈 204)

憍萨罗国波斯匿王有一天吃完早餐后，前往祇树给孤独园。他当天吃太多的咖哩肉饭，所以在听闻佛陀说法时，精神不振，不断打瞌睡。

佛陀就劝诫他：“国王！进食应适量，身体才会舒适。”国王接受佛陀建议，从此以后奉行适量的饮食，身子因此比往昔轻盈，情绪愉快，也比较健康。

佛陀在国王向他叙说改善的情形时，告诉国王：“国王，健康是非常的福报。”

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【Dhammapada-aṭṭhakathā 法句经义注】

6. Pasenadikosalavatthu

Ārogyaparamā lābhāti imaṃ dhammadesanaṃ satthā jetavane viharanto rājānaṃ pasenadikosalaṃ ārabbha kathesi.

Ekasmiñhi samaye rājā taṇḍuladoṇassa odanaṃ tadupiyena sūpabyañjanena bhuñjati. Ekadivasaṃ bhuttapātarāso bhattasammadaṃ avinodetvā satthu santikaṃ gantvā kilantarūpo ito cito ca samparivattati, niddāya abhibhūyamānopi ujukaṃ nipajjituṃ asakkonto ekamantaṃ nisīdi. Atha naṃ satthā āha – “kiṃ, mahārāja, avissamitvāva āgatosī”ti? “Āma, bhante, bhuttakālato paṭṭhāya me mahādukkhaṃ hotī”ti. Atha naṃ satthā, “mahārāja , atibahubhojanaṃ evaṃ dukkhaṃ hotī”ti vatvā imaṃ gāthamāha –

“Middhī yadā hoti mahagghaso ca,

Niddāyitā samparivattasāyī;

Mahāvarāhova nivāpapuṭṭho,

Punappunaṃ gabbhamupeti mando”ti. (dha. pa. 325); –

Imāya gāthāya ovaditvā, “mahārāja, bhojanaṃ nāma mattāya bhuñjituṃ vaṭṭati. Mattabhojino hi sukhaṃ hotī”ti uttari ovadanto imaṃ gāthamāha –

“Manujassa sadā satīmato,

Mattaṃ jānato laddhabhojane;

Tanukassa bhavanti vedanā,

Saṇikaṃ jīrati āyupālayan”ti. (saṃ. ni. 1.124);

Rājā gāthaṃ uggaṇhituṃ nāsakkhi, samīpe ṭhitaṃ pana bhāgineyyaṃ, sudassanaṃ nāma māṇavaṃ “imaṃ gāthaṃ uggaṇha, tātā”ti āha. So taṃ gāthaṃ uggaṇhitvā “kiṃ karomi, bhante”ti satthāraṃ pucchi. Atha naṃ satthā āha – “rañño bhuñjantassa osānapiṇḍakāle imaṃ gāthaṃ vadeyyāsi, rājā atthaṃ sallakkhetvā yaṃ piṇḍaṃ chaḍḍessati, tasmiṃ piṇḍe sitthagaṇanāya rañño bhattapacanakāle tattake taṇḍule hareyyāsī”ti. So “sādhu, bhante”ti sāyampi pātopi rañño bhuñjantassa osānapiṇḍakāle taṃ gāthaṃ udāharitvā tena chaḍḍitapiṇḍe sitthagaṇanāya taṇḍule hāpesi. Rājāpi tassa gāthaṃ sutvā sahassaṃ sahassaṃ dāpesi . So aparena samayena nāḷikodanaparamatāya saṇṭhahitvā sukhappatto tanusarīro ahosi.

Athekadivasaṃ satthu santikaṃ gantvā satthāraṃ vanditvā āha – “bhante, idāni me sukhaṃ jātaṃ, migampi assampi anubandhitvā gaṇhanasamattho jātomhi. Pubbe me bhāgineyyena saddhiṃ yuddhameva hoti, idāni vajīrakumāriṃ nāma dhītaraṃ bhāgineyyassa datvā so gāmo tassāyeva nhānacuṇṇamūlaṃ katvā dinno, tena saddhiṃ viggaho vūpasanto, imināpi me kāraṇena sukhameva jātaṃ. Kulasantakaṃ rājamaṇiratanaṃ no gehe purimadivase naṭṭhaṃ, tampi idāni hatthapattaṃ āgataṃ, imināpi me kāraṇena sukhameva jātaṃ. Tumhākaṃ sāvakehi saddhiṃ vissāsaṃ icchantena ñātidhītāpi no gehe katā, imināpi me kāraṇena sukhameva jātan”ti. Satthā “ārogyaṃ nāma, mahārāja, paramo lābho, yathāladdhena santuṭṭhabhāvasadisampi dhanaṃ, vissāsasadiso ca paramā ñāti, nibbānasadisañca sukhaṃ nāma natthī”ti vatvā imaṃ gāthamāha –

204.

“Ārogyaparamā lābhā, santuṭṭhiparamaṃ dhanaṃ;

Vissāsaparamā ñāti, nibbānaparamaṃ sukhan”ti.

Tattha ārogyaparamā lābhāti arogabhāvaparamā lābhā. Rogino hi vijjamānāpi lābhā alābhāyeva, tasmā arogassa sabbalābhā āgatāva honti. Tenetaṃ vuttaṃ – “ārogyaparamā lābhā”ti. Santuṭṭhiparamaṃ dhananti gihino vā pabbajitassa vā yaṃ attanā laddhaṃ attano santakaṃ, teneva tussanabhāvo santuṭṭhī nāma sesadhanehi paramaṃ dhanaṃ. Vissāsaparamā ñātīti mātā vā hotu pitā vā, yena saddhiṃ vissāso natthi, so aññātakova. Yena aññātakena pana saddhiṃ vissāso atthi, so asambandhopi paramo uttamo ñāti. Tena vuttaṃ – “vissāsaparamā ñātī”ti. Nibbānasadisaṃ pana sukhaṃ nāma natthi, tenevāha – nibbānaparamaṃ sukhanti.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Pasenadikosalavatthu chaṭṭhaṃ.

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☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/15. Sukhavagga 安乐品 (Dhp 15, 197-208)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 15.7 Tissattheravatthu 提裟尊者精进敬佛 (Dhp 15.7, 205)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

205.

Pavivekarasaṃ pitvā [pītvā (sī. syā. kaṃ. pī.)], rasaṃ upasamassa ca;

Niddaro hoti nippāpo, dhammapītirasaṃ pivaṃ.

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二〇五 已饮独居之味，以及寂静之味，喜饮于法味者，远离怖畏脱离邪恶。

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尊敬佛陀的方法

已经领会寂静独居安乐的人，

已经领会法义而喜悦的人，

不再恐惧，而且远离邪恶(见)。 (偈 205)

有一天，佛陀宣称四个月后，他就要证入般涅槃。听到这件消息后，很多尚未证果的比丘感到很伤心、很沮丧，茫茫然不知道该怎么办。他们就紧紧跟随在佛陀的身旁。但提裟尊者决心要在佛陀入灭之前证得圣果，所以并没有整日跟随佛陀，反而到僻静的地方去精进禅修。

其他比丘不了解提裟尊者，就向佛陀说：“世尊！提裟尊者似乎并不尊敬您，他只晓得做自己的事，而不知来世尊身边听法。”

提裟尊者说：“我只是加紧努力精进，以便在世尊般涅槃之前能证圣果而已，这也是我未到世尊身边的唯一原因！”

听完提裟尊者的解释，佛陀说：“比丘们！所有敬爱和尊重我的比丘应该效法提裟尊者。比丘们！鲜花供养并不表示尊敬我，只有精进禅修才是。”

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【Dhammapada-aṭṭhakathā 法句经义注】

7. Tissattheravatthu

Pavivekarasanti imaṃ dhammadesanaṃ satthā vesāliyaṃ viharanto aññataraṃ bhikkhuṃ ārabbha kathesi.

Satthārā hi, “bhikkhave, ahaṃ ito catūhi māsehi parinibbāyissāmī”ti vutte satthu santike satta bhikkhusatāni santāsaṃ āpajjiṃsu, khīṇāsavānaṃ dhammasaṃvego uppajji, puthujjanā assūni sandhāretuṃ nāsakkhiṃsu. Bhikkhū vaggā vaggā hutvā “kiṃ nu kho karissāmā”ti mantentā vicaranti. Atheko tissatthero nāma bhikkhū “satthā kira catumāsaccayena parinibbāyissati, ahañcamhi avītarāgo, satthari dharamāneyeva mayā arahattaṃ gaṇhituṃ vaṭṭatī”ti catūsu iriyāpathesu ekakova vihāsi. Bhikkhūnaṃ santike gamanaṃ vā kenaci saddhiṃ kathāsallāpo vā natthi. Atha naṃ bhikkhū āhaṃsu – “āvuso, tissa tasmā evaṃ karosī”ti. So tesaṃ kathaṃ na suṇāti. Te tassa pavattiṃ satthu ārocetvā, “bhante, tumhesu tissattherassa sineho natthī”ti āhaṃsu. Satthā taṃ pakkosāpetvā “kasmā tissa evaṃ akāsī”ti pucchitvā tena attano adhippāye ārocite “sādhu, tissā”ti sādhukāraṃ datvā, “bhikkhave, mayi sineho tissasadisova hotu. Gandhamālādīhi pūjaṃ karontāpi neva maṃ pūjenti, dhammānudhammaṃ paṭipajjamānāyeva pana maṃ pūjentī”ti vatvā imaṃ gāthamāha –

205.

“Pavivekarasaṃ pitvā, rasaṃ upasamassa ca;

Niddaro hoti nippāpo, dhammapītirasaṃ pivan”ti.

Tattha pavivekarasanti pavivekato uppannaṃ rasaṃ, ekībhāvasukhanti attho. Pitvāti dukkhapariññādīni karonto ārammaṇato sacchikiriyāvasena pivitvā. Upasamassacāti kilesūpasamanibbānassa ca rasaṃ pitvā. Niddaro hotīti tena ubhayarasapānena khīṇāsavo bhikkhu abbhantare rāgadarathādīnaṃ abhāvena niddaro ceva nippāpo ca hoti. Rasaṃ pivanti navavidhalokuttaradhammavasena uppannaṃ pītirasaṃ pivantopi niddaro nippāpo ca hoti.

Desanāvasāne tissatthero arahattaṃ pāpuṇi, mahājanassāpi sātthikā dhammadesanā ahosīti.

Tissattheravatthu sattamaṃ.

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☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/15. Sukhavagga 安乐品 (Dhp 15, 197-208)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 15.8 Sakkavatthu 帝释看护佛陀 (Dhp 15.8, 206-208)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

206.

Sāhu dassanamariyānaṃ, sannivāso sadā sukho;

Adassanena bālānaṃ, niccameva sukhī siyā.

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二〇六 善于见到圣者，与他们共住是快乐的；因为不见到愚人，便能常常安乐。

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帝释看护佛陀

值遇圣者是好事，与圣者同住是件喜乐的事，

不见愚痴的人也是件喜乐的事。 (偈 206)

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207.

Bālasaṅgatacārī [bālasaṅgaticārī (ka.)] hi, dīghamaddhāna socati;

Dukkho bālehi saṃvāso, amitteneva sabbadā;

Dhīro ca sukhasaṃvāso, ñātīnaṃva samāgamo.

☸---------------------------------------------------------------------

二〇七 与愚人同行，确实会长期忧愁；与愚人共住是痛苦的，如同与敌人共住；与贤智者共住，快乐如同会见亲族。所以确实如此：

☸.....................................................................

与愚痴的人为伍，会长期忧患，

与愚痴的人为伍，如同与敌人为伍一般痛苦；

与智者为伍，如同与亲友同住般安乐。 (偈 207)

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208.

Tasmā hi –

Dhīrañca paññañca bahussutañca, dhorayhasīlaṃ vatavantamariyaṃ;

Taṃ tādisaṃ sappurisaṃ sumedhaṃ, bhajetha nakkhattapathaṃva candimā [tasmā hi dhīraṃ paññañca, bahussutañca dhorayhaṃ; sīlaṃ dhutavatamariyaṃ, taṃ tādisaṃ sappurisaṃ; sumedhaṃ bhajetha nakkhattapathaṃva candimā; (ka.)].

Sukhavaggo pannarasamo niṭṭhito.

☸---------------------------------------------------------------------

二〇八 贤明、智慧、博学、持重、守戒的圣者，应追随这样的善知识和贤明之人，如同月亮追随星辰的轨迹。

☸.....................................................................

所以，人应该与聪明、智慧、多闻、坚定、

善尽职责的圣者为伍，如同月亮追随星辰的轨迹。 (偈 208)

大约般涅槃前十个月，佛陀在毗舍离附近的鞞罗柧村结夏安居。那时候，他身染痢疾。帝释知道佛陀身体不适，就亲自前来照顾佛陀。佛陀告诉他不要费心，因为有很多比丘在身边，但帝释坚持要照顾佛陀，直到佛陀身体好转。

众多比丘对帝释亲自照顾佛陀一事感到惊讶，也对他懔然敬畏。佛陀听见众多比丘的心声后，告诉他们：“比丘们！帝释亲自照顾我这件事并没有任何特别的地方。往生之前，他曾有机会听闻我说法，因此了解佛法。去世之后，才往生成为现在的帝释。而这一切，都是因为他曾经听闻佛法，事实上，比丘们！得遇圣者是桩好事，与圣者共住令人喜悦。”

虽然佛教徒崇拜帝释并祈求他的祝福和保护，但佛陀在《幢顶经》(SN 11.3)中说帝释尚未究竟解脱贪嗔痴和恐惧。尽管如此，佛教徒传统上相信帝释护持佛教。

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【Dhammapada-aṭṭhakathā 法句经义注】

8. Sakkavatthu

Sāhudassananti imaṃ dhammadesanaṃ satthā veḷuvagāmake viharanto sakkaṃ ārabbha kathesi.

Tathāgatassa hi āyusaṅkhāre vissaṭṭhe lohitapakkhandikābādhassa uppannabhāvaṃ ñatvā sakko devarājā “mayā satthu santikaṃ gantvā gilānupaṭṭhānaṃ kātuṃ vaṭṭatī”ti cintetvā tigāvutappamāṇaṃ attabhāvaṃ vijahitvā satthāraṃ upasaṅkamitvā hatthehi pāde parimajji. Atha naṃ satthā āha “ko eso”ti? “Ahaṃ, bhante, sakko”ti. “Kasmā āgatosī”ti? “Tumhe gilāne upaṭṭhahituṃ, bhante”ti. “Sakka, devānaṃ manussagandho yojanasatato paṭṭhāya gale baddhakuṇapaṃ viya hoti , gaccha tvaṃ, atthi me gilānupaṭṭhakā bhikkhū”ti. “Bhante, caturāsītiyojanasahassamatthake ṭhito tumhākaṃ sīlagandhaṃ ghāyitvā āgato, ahameva upaṭṭhahissāmī”ti so satthu sarīravaḷañjanabhājanaṃ aññassa hatthenāpi phusituṃ adatvā sīseyeva ṭhapetvā nīharanto mukhasaṅkocanamattampi na akāsi, gandhabhājanaṃ pariharanto viya ahosi. Evaṃ satthāraṃ paṭijaggitvā satthu phāsukakāleyeva agamāsi.

Bhikkhū kathaṃ samuṭṭhāpesuṃ “aho satthari sakkassa sineho, evarūpaṃ nāma dibbasampattiṃ pahāya mukhasaṅkocanamattampi akatvā gandhabhājanaṃ nīharanto viya satthu sarīravaḷañjanabhājanaṃ sīsena nīharanto upaṭṭhānamakāsī”ti. Satthā tesaṃ kathaṃ sutvā kiṃ vadetha, bhikkhave, anacchariyaṃ etaṃ, yaṃ sakko devarājā mayi sinehaṃ karoti. Ayaṃ sakko hi devarājā maṃ nissāya jarasakkabhāvaṃ vijahitvā sotāpanno hutvā taruṇasakkassa bhāvaṃ patto, ahaṃ hissa maraṇabhayatajjitassa pañcasikhagandhabbadevaputtaṃ purato katvā āgatakāle indasālaguhāyaṃ devaparisāya majjhe nisinnassa –

“Puccha vāsava maṃ pañhaṃ, yaṃ kiñci manasicchasi;

Tassa tasseva pañhassa, ahaṃ antaṃ karomi te”ti. (dī. ni. 2.356) –

Vatvā tassa kaṅkhaṃ vinodento dhammaṃ desesiṃ. Desanāvasāne cuddasannaṃ pāṇakoṭīnaṃ dhammābhisamayo ahosi, sakkopi yathānisinnova sotāpattiphalaṃ patvā taruṇasakko jāto. Evamassāhaṃ bahūpakāro. Tassa mayi sineho nāma anacchariyo. Bhikkhave, ariyānañhi dassanampi sukhaṃ, tehi saddhiṃ ekaṭṭhāne sannivāsopi sukho. Bālehi saddhiṃ pana sabbametaṃ dukkhanti vatvā imā gāthā abhāsi –

206.

“Sāhu dassanamariyānaṃ, sannivāso sadā sukho;

Adassanena bālānaṃ, niccameva sukhī siyā.

207.

“Bālasaṅgatacārī hi, dīghamaddhāna socati;

Dukkho bālehi saṃvāso, amitteneva sabbadā;

Dhīro ca sukhasaṃvāso, ñātīnaṃva samāgamo”.

Tasmā hi –

208.

“Dhīrañca paññañca bahussutañca,dhorayhasīlaṃ vatavantamariyaṃ;

Taṃ tādisaṃ sappurisaṃ sumedhaṃ,bhajetha nakkhattapathaṃ va candimā”ti.

Tattha sāhūti sundaraṃ bhaddakaṃ. Sannivāsoti na kevalañca tesaṃ dassanameva, tehi saddhiṃ ekaṭṭhāne nisīdanādibhāvopi tesaṃ vattapaṭivattaṃ kātuṃ labhanabhāvopi sādhuyeva. Bālasaṅgatacārī hīti yo bālena sahacārī. Dīghamaddhānanti so bālasahāyena “ehi sandhicchedādīni karomā”ti vuccamāno tena saddhiṃ ekacchando hutvā tāni karonto hatthacchedādīni patvā dīghamaddhānaṃ socati. Sabbadāti yathā asihatthena vā amittena āsīvisādīhi vā saddhiṃ ekato vāso nāma niccaṃ dukkho, tatheva bālehi saddhinti attho. Dhīro ca sukhasaṃvāsoti ettha sukho saṃvāso etenāti sukhasaṃvāso, paṇḍitena saddhiṃ ekaṭṭhāne saṃvāso sukhoti attho. Kathaṃ? Ñātīnaṃva samāgamoti yathāpi ñātīnaṃ samāgamo sukho, evaṃ sukho.

Tasmā hīti yasmā bālehi saddhiṃ saṃvāso dukkho, paṇḍitena saddhiṃ sukho, tasmā hi dhitisampannaṃ dhīrañca, lokiyalokuttarapaññāsampannaṃ paññañca , āgamādhigamasampannaṃ bahussutañca, arahattapāpanakasaṅkhātāya dhuravahanasīlatāya dhorayhasīlaṃ, sīlavatena ceva dhutaṅgavatena ca vatavantaṃ, kilesehi ārakatāya ariyaṃ, tathārūpaṃ sappurisaṃ sobhanapañhaṃ yathā nimmalaṃ nakkhattapathasaṅkhātaṃ ākāsaṃ candimā bhajati, evaṃ bhajetha payirupāsethāti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Sakkavatthu aṭṭhamaṃ.

Sukhavaggavaṇṇanā niṭṭhitā.

Pannarasamo vaggo.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/16. Piyavagga 爱好品 (Dhp 16, 209-220)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 16.1 Tayojanapabbajitavatthu 执着防碍修行 (Dhp 16.1, 209-211)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

16. Piyavaggo

209.

Ayoge yuñjamattānaṃ, yogasmiñca ayojayaṃ;

Atthaṃ hitvā piyaggāhī, pihetattānuyoginaṃ.

☸---------------------------------------------------------------------

一六 爱好品

二〇九 专注于不该做的事，不专注于应该做的，舍弃了（修行）目标去追求喜爱的事物，却羡慕那些（精进）有成就的人。

☸.....................................................................

执着防碍修行

比丘如果流连于不该去的地方（做不该做的事），不去修持正思维（做应该做的事），

放弃戒定慧三学（修行目标），反而还俗去追求（世俗）欲乐，

那么就只能羡慕那些精进修证的比丘了。(偈 209)

☸*********************************************************************

210.

Mā piyehi samāgañchi, appiyehi kudācanaṃ;

Piyānaṃ adassanaṃ dukkhaṃ, appiyānañca dassanaṃ.

☸---------------------------------------------------------------------

二一〇 不要与喜爱的人相处，也不要与不喜爱的人相处；见不到喜爱的人是痛苦的，见到不喜爱的人也是痛苦的。

☸.....................................................................

不要贪恋喜爱与不喜爱的人事物，

因为怨憎会（见不爱者）、爱别离（不见爱者）都是痛苦的。(偈 210)

☸*********************************************************************

211.

Tasmā piyaṃ na kayirātha, piyāpāyo hi pāpako;

Ganthā tesaṃ na vijjanti, yesaṃ natthi piyāppiyaṃ.

☸---------------------------------------------------------------------

二一一 所以不要执着于喜爱的事物，因为与喜爱的事物分离是痛苦的；对于那些没有喜爱和不喜爱之分的人，他们就没有（烦恼的）束缚。

☸.....................................................................

所以不要产生爱染，因为爱别离是痛苦的，

对于没有喜爱和憎恶的人来说，也就毫无（烦恼）系缚。(偈 211)

舍卫城里一户人家的独生子没有得到父母的同意就私自出家。他的父母由于强烈执著于这位独生子，也出家为比丘与比丘尼。他们无法放弃彼此之间的感情来独立生活，所以住在同一精舍里，就像住在自己的家里一样，一起谈话，一起吃饭。也因此成为其他比丘讨厌的对象，有些比丘就向佛陀报告他们的行为。

佛陀告诫他们：“一旦出家修行，就不可以像家人一样住在一起。爱别离、怨憎会毫无疑问是痛苦的，但即使如此，也不可贪爱任何人或众生，因为感情的执着会影响修行。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

16. Piyavaggo

1. Tayojanapabbajitavatthu

Ayogeti imaṃ dhammadesanaṃ satthā jetavane viharanto tayo pabbajite ārabbha kathesi.

Sāvatthiyaṃ kira ekasmiṃ kule mātāpitūnaṃ ekaputtako ahosi piyo manāpo. So ekadivasaṃ gehe nimantitānaṃ bhikkhūnaṃ anumodanaṃ karontānaṃ dhammakathaṃ sutvā pabbajitukāmo hutvā mātāpitaro pabbajjaṃ yāci. Te nānujāniṃsu. Tassa etadahosi – “ahaṃ mātāpitūnaṃ apassantānaṃyeva bahi gantvā pabbajissāmī”ti. Athassa pitā bahi nikkhamanto “imaṃ rakkheyyāsī”ti mātaraṃ paṭicchāpesi, mātā bahi nikkhamantī pitaraṃ paṭicchāpesi. Athassa ekadivasaṃ pitari bahi gate mātā “puttaṃ rakkhissāmī”ti ekaṃ dvārabāhaṃ nissāya ekaṃ pādehi uppīḷetvā chamāya nisinnā suttaṃ kantati. So “imaṃ vañcetvā gamissāmī”ti cintetvā, “amma, thokaṃ tāva apehi, sarīravalañjaṃ karissāmī”ti vatvā tāya pāde samiñjite nikkhamitvā vegena vihāraṃ gantvā bhikkhū upasaṅkamitvā “pabbājetha maṃ, bhante”ti yācitvā tesaṃ santike pabbaji.

Athassa pitā āgantvā mātaraṃ pucchi – “kahaṃ me putto”ti? “Sāmi, imasmiṃ padese ahosī”ti. So “kahaṃ nu kho me putto”ti olokento taṃ adisvā “vihāraṃ gato bhavissatī”ti vihāraṃ gantvā puttaṃ pabbajitaṃ disvā kanditvā roditvā, “tāta, kiṃ maṃ nāsesī”ti vatvā “mama putte pabbajite ahaṃ idāni gehe kiṃ karissāmī”ti sayampi bhikkhū yācitvā pabbaji. Athassa mātāpi “kiṃ nu kho me putto ca pati ca cirāyanti, kacci vihāraṃ gantvā pabbajitā”ti te olokentī vihāraṃ gantvā ubhopi pabbajite disvā “imesaṃ pabbajitakāle mama gehena ko attho”ti sayampi bhikkhuniupassayaṃ gantvā pabbaji. Te pabbajitvāpi vinā bhavituṃ na sakkonti, vihārepi bhikkhuniupassayepi ekatova nisīditvā sallapantā divasaṃ vītināmenti. Tena bhikkhūpi bhikkhūniyopi ubbāḷhā honti.

Athekadivasaṃ bhikkhū nesaṃ kiriyaṃ satthuṃ ārocesuṃ. Satthā te pakkosāpetvā “saccaṃ kira tumhe evaṃ karothā”ti pucchitvā “saccan”ti vutte “kasmā evaṃ karotha? Na hi esa pabbajitānaṃ yogo”ti. “Bhante, vinā bhavituṃ na sakkomā”ti. “Pabbajitakālato paṭṭhāya evaṃ karaṇaṃ ayuttaṃ. Piyānañhi adassanaṃ, appiyānañca dassanaṃ dukkhameva. Tasmā sattesu ca saṅkhāresu ca kañci piyaṃ vā appiyaṃ vā kātuṃ na vaṭṭatī”ti vatvā imā gāthā abhāsi –

209.

“Ayoge yuñjamattānaṃ, yogasmiñca ayojayaṃ;

Atthaṃ hitvā piyaggāhī, pihetattānuyoginaṃ.

210.

“Mā piyehi samāgañchi, appiyehi kudācanaṃ;

Piyānaṃ adassanaṃ dukkhaṃ, appiyānañca dassanaṃ.

211.

“Tasmā piyaṃ na kayirātha, piyāpāyo hi pāpako;

Ganthā tesaṃ na vijjanti, yesaṃ natthi piyāppiyan”ti.

Tattha ayogeti ayuñjitabbe ayonisomanasikāre. Vesiyāgocarādibhedassa hi chabbidhassa agocarassa sevanaṃ idha ayonisomanasikāro nāma, tasmiṃ ayonisomanasikāre attānaṃ yuñjantoti attho. Yogasminti tabbiparīte ca yonisomanasikāre ayuñjantoti attho. Atthaṃ hitvāti pabbajitakālato paṭṭhāya adhisīlādisikkhattayaṃ attho nāma, taṃ atthaṃ hitvā. Piyaggāhīti pañcakāmaguṇasaṅkhātaṃ piyameva gaṇhanto. Pihetattānuyoginanti tāya paṭipattiyā sāsanato cuto gihibhāvaṃ patvā pacchā ye attānuyogaṃ anuyuttā sīlādīni sampādetvā devamanussānaṃ santikā sakkāraṃ labhanti, tesaṃ piheti, “aho vatāhampi evarūpo assan”ti icchatīti attho.

Mā piyehīti piyehi sattehi vā saṅkhārehi vā kudācanaṃ ekakkhaṇepi na samāgaccheyya, tathā appiyehi. Kiṃ kāraṇā? Piyā nañhi viyogavasena adassanaṃ appiyānañca upasaṅkamanavasena dassanaṃ nāma dukkhaṃ. Tasmāti yasmā idaṃ ubhayampi dukkhaṃ, tasmā kañci sattaṃ vā saṅkhāraṃ vā piyaṃ nāma na kareyya. Piyāpāyo hīti piyehi apāyo viyogo . Pāpakoti lāmako. Ganthā tesaṃ na vijjantīti yesaṃ piyaṃ natthi, tesaṃ abhijjhākāyagantho pahīyati. Yesaṃ appiyaṃ natthi, tesaṃ byāpādo kāyagantho. Tesu pana dvīsu pahīnesu sesaganthā pahīnā honti. Tasmā piyaṃ vā appiyaṃ vā na kattabbanti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. Tena pana tayo janā “mayaṃ vinā bhavituṃ na sakkomā”ti vibbhamitvā gehameva agamiṃsūti.

Tayojanapabbajitavatthu paṭhamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/16. Piyavagga 爱好品 (Dhp 16, 209-220)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 16.2 Aññatarakuṭumbikavatthu 佛陀安慰伤心人 (Dhp 16.2, 212)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

212.

Piyato jāyatī soko, piyato jāyatī [jāyate (ka.)] bhayaṃ;

Piyato vippamuttassa, natthi soko kuto bhayaṃ.

☸---------------------------------------------------------------------

二一二 从喜爱产生忧愁，从喜爱产生恐惧；对已解脱喜爱的人，没有忧愁，又哪里会有恐惧呢？

☸.....................................................................

佛陀安慰伤心的人

喜爱会引起忧愁，喜爱会引起恐惧，

毫无喜爱的人，远离忧愁与恐惧。(偈 212)

有位富翁因为儿子去世，而十分沮丧，他经常到墓园去哭泣。一天清晨，佛陀透过神通，明白这件事，就去看他。他告诉佛陀，儿子的去世使他哀伤痛苦。佛陀安慰他：

“ 不只你家有亲人去世，众生有生，就必定会死。你必须明了，死亡是生命的终点，不可误以为只有你亲爱的儿子会死。不要如此沮丧，而把持不住。哀伤恐惧都是欲爱引起的。”

察觉到生命无常的特性后，富翁就证得初果。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

2. Aññatarakuṭumbikavatthu

Piyato jāyatīti imaṃ dhammadesanaṃ satthā jetavane viharanto aññataraṃ kuṭumbikaṃ ārabbha kathesi.

So hi attano putte kālakate puttasokābhibhūto āḷāhanaṃ gantvā rodati, puttasokaṃ sandhāretuṃ na sakkoti. Satthā paccūsakāle lokaṃ volokento tassa sotāpattimaggassūpanissayaṃ disvā piṇḍapātapaṭikkanto ekaṃ pacchāsamaṇaṃ gahetvā tassa gehadvāraṃ agamāsi. So satthu āgatabhāvaṃ sutvā “mayā saddhiṃ paṭisanthāraṃ kātukāmo bhavissatī”ti satthāraṃ pavesetvā gehamajjhe āsanaṃ paññāpetvā satthari nisinne āgantvā ekamantaṃ nisīdi. Atha naṃ satthā “kiṃ nu kho, upāsaka, dukkhitosī”ti pucchitvā tena puttaviyogadukkhe ārocite, “upāsaka, mā cintayi, idaṃ maraṇaṃ nāma na ekasmiṃyeva ṭhāne, na ca ekasseva hoti, yāvatā pana bhavuppatti nāma atthi, sabbasattānaṃ hotiyeva. Ekasaṅkhāropi nicco nāma natthi. Tasmā ‘maraṇadhammaṃ mataṃ, bhijjanadhammaṃ bhinnan’ti yoniso paccavekkhitabbaṃ, na socitabbaṃ. Porāṇapaṇḍitāpi hi puttassa matakāle ‘maraṇadhammaṃ mataṃ, bhijjanadhammaṃ bhinnan’ti sokaṃ akatvā maraṇassatimeva bhāvayiṃsū”ti vatvā, “bhante, ke evamakaṃsu, kadā ca akaṃsu, ācikkhatha me”ti yācito tassatthassa pakāsanatthaṃ atītaṃ āharitvā –

“Uragova tacaṃ jiṇṇaṃ, hitvā gacchati saṃ tanuṃ;

Evaṃ sarīre nibbhoge, pete kālakate sati.

“Ḍayhamāno na jānāti, ñātīnaṃ paridevitaṃ;

Tasmā etaṃ na socāmi, gato so tassa yā gatī”ti. (jā. 1.5.19-20) –

Imaṃ pañcakanipāte uragajātakaṃ vitthāretvā “evaṃ pubbe paṇḍitā piyaputte kālakate yathā etarahi tvaṃ kammante vissajjetvā nirāhāro rodanto vicarasi, tathā avicaritvā maraṇassatibhāvanābalena sokaṃ akatvā āhāraṃ paribhuñjiṃsu, kammantañca adhiṭṭhahiṃsu . Tasmā ‘piyaputto me kālakato’ti mā cintayi. Uppajjamāno hi soko vā bhayaṃ vā piyameva nissāya uppajjatī”ti vatvā imaṃ gāthamāha –

212.

“Piyato jāyatī soko, piyato jāyatī bhayaṃ;

Piyato vippamuttassa, natthi soko kuto bhayan”ti.

Tattha piyatoti vaṭṭamūlako hi soko vā bhayaṃ vā uppajjamānaṃ piyameva sattaṃ vā saṅkhāraṃ vā nissāya uppajjati, tato pana vippamuttassa ubhayampetaṃ natthīti attho.

Desanāvasāne kuṭumbiko sotāpattiphale patiṭṭhahi, sampattānampi sātthikā dhammadesanā ahosīti.

Aññatarakuṭumbikavatthu dutiyaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/16. Piyavagga 爱好品 (Dhp 16, 209-220)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 16.3 Visākhāvatthu 佛陀安慰毗舍佉 (Dhp 16.3, 213)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

213.

Pemato jāyatī soko, pemato jāyatī bhayaṃ;

Pemato vippamuttassa, natthi soko kuto bhayaṃ.

☸---------------------------------------------------------------------

二一三 从钟爱产生忧愁，从钟爱产生恐惧；对已解脱钟爱的人，没有忧愁，又哪里会有恐惧呢？

☸.....................................................................

佛陀安慰毗舍佉

钟爱会引起忧愁，钟爱也会引发恐惧，

割舍钟爱的人，远离忧愁恐惧。(偈 213)

毗舍佉因为孙女苏达坦不幸逝世而十分难过，就前去向佛陀叙说她的悲痛之情。

佛陀告诫她：“毗舍佉，你难道不明白舍卫城一天有多少人去世吗？想想看，如果他们都是你的孙子，你岂不是要日夜不停地哭泣！不要让一个孩子的死亡这么严重地打击你。贪爱才造成悲伤和恐惧。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

3. Visākhāvatthu

Pemato jāyatīti imaṃ dhammadesanaṃ satthā jetavane viharanto visākhaṃ upāsikaṃ ārabbha kathesi.

Sā kira puttassa dhītaraṃ sudattaṃ nāma kumārikaṃ attano ṭhāne ṭhapetvā gehe bhikkhusaṅghassa veyyāvaccaṃ kāresi. Sā aparena samayena kālamakāsi. Sā tassā sarīranikkhepaṃ kāretvā sokaṃ sandhāretuṃ asakkontī dukkhinī dummanā satthu santikaṃ gantvā vanditvā ekamantaṃ nisīdi. Atha naṃ satthā “kiṃ nu kho tvaṃ, visākhe, dukkhinī dummanā assumukhā rodamānā nisinnā”ti āha. Sā tamatthaṃ ārocetvā “piyā me, bhante, sā kumārikā vattasampannā, idāni tathārūpaṃ na passāmī”ti āha. “Kittakā pana, visākhe, sāvatthiyaṃ manussā”ti? “Bhante, tumhehiyeva me kathitaṃ satta janakoṭiyo”ti. “Sace panāyaṃ ettako jano tava nattāya sadiso bhaveyya, iccheyyāsi nan”ti? “Āma, bhante”ti. “Kati pana janā sāvatthiyaṃ devasikaṃ kālaṃ karontī”ti? “Bahū, bhante”ti. “Nanu evaṃ, bhante, tava asocanakālo na bhaveyya, rattindivaṃ rodantīyeva vicareyyāsī”ti. “Hotu, bhante, ñātaṃ mayā”ti. Atha naṃ satthā “tena hi mā soci, soko vā bhayaṃ vā pematova jāyatī”ti vatvā imaṃ gāthamāha –

213.

“Pemato jāyatī soko, pemato jāyatī bhayaṃ;

Pemato vippamuttassa, natthi soko kuto bhayan”ti.

Tattha pematoti puttadhītādīsu kataṃ pemameva nissāya soko jāyatīti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Visākhāvatthu tatiyaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/16. Piyavagga 爱好品 (Dhp 16, 209-220)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 16.4 Licchavīvatthu 为妓女大打出手 (Dhp 16.4, 214)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

214.

Ratiyā jāyatī soko, ratiyā jāyatī bhayaṃ;

Ratiyā vippamuttassa, natthi soko kuto bhayaṃ.

☸---------------------------------------------------------------------

二一四 由执着（或享乐）产生忧愁，由执着（或享乐）产生恐惧；对已解脱执着（或享乐）的人，没有忧愁，又哪里会有恐惧呢？

☸.....................................................................

为妓女大打出手的王子们

执着引发忧愁，执着引发恐惧，

毫无执着的人，远离忧愁恐惧。(偈 214)

一个节庆的日子里，佛陀在众多比丘的陪同下，进入毗舍离城。路上，他们遇见几位穿着华丽的离车国王子。佛陀看他们一身的王室打扮，说道：“比丘们！未曾去过忉利天的人，仔细看看他们的装扮吧！”这几位王子在前往一处游乐公园的路上，遇见一位美丽的妓女，他们邀请她同行。但后来却为了她而争吵起来，不一会儿，甚至拳脚相见。结果，好几位挂彩流血，必须被人抬回家去。

佛陀和比丘们化缘结束后，在回精舍的路上，正巧遇见人们抬着受伤的王子要回去。

比丘说：“这些王子因为一位女子的缘故而毁了。”

佛陀接着说：“比丘们！哀伤和恐惧是因为享受、执着感官欲乐而引起的。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

4. Licchavīvatthu

Ratiyā jāyatīti imaṃ dhammadesanaṃ satthā vesāliṃ nissāya kūṭāgārasālāyaṃ viharanto licchavī ārabbha kathesi.

Te kira ekasmiṃ chaṇadivase aññamaññaṃ asadisehi alaṅkārehi alaṅkaritvā uyyānagamanatthāya nagarā nikkhamiṃsu. Satthā piṇḍāya pavisanto te disvā bhikkhū āmantesi – “passatha, bhikkhave, licchavayo, yehi devā tāvatiṃsā na diṭṭhapubbā, te ime olokentū”ti vatvā nagaraṃ pāvisi. Tepi uyyānaṃ gacchantā ekaṃ nagarasobhiniṃ itthiṃ ādāya gantvā taṃ nissāya issābhibhūtā aññamaññaṃ paharitvā lohitaṃ nadiṃ viya pavattayiṃsu. Atha ne mañcenādāya ukkhipitvā āgamaṃsu. Satthāpi katabhattakicco nagarā nikkhami. Bhikkhūpi licchavayo tathā nīyamāne disvā satthāraṃ āhaṃsu – “bhante, licchavirājāno pātova alaṅkatapaṭiyattā devā viya nagarā nikkhamitvā idāni ekaṃ itthiṃ nissāya imaṃ byasanaṃ pattā”ti. Satthā, “bhikkhave, soko vā bhayaṃ vā uppajjamānaṃ ratiṃ nissāya uppajjatiyevā”ti vatvā imaṃ gāthamāha –

214.

“Ratiyā jāyatī soko, ratiyā jāyatī bhayaṃ;

Ratiyā vippamuttassa, natthi soko kuto bhayan”ti.

Tattha ratiyāti pañcakāmaguṇaratito, taṃ nissāyāti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Licchavīvatthu catutthaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/16. Piyavagga 爱好品 (Dhp 16, 209-220)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 16.5 Anitthigandhakumāravatthu 痛失新娘 (Dhp 16.5, 215)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

215.

Kāmato jāyatī soko, kāmato jāyatī bhayaṃ;

Kāmato vippamuttassa, natthi soko kuto bhayaṃ.

☸---------------------------------------------------------------------

二一五 从欲乐产生忧愁，从欲乐产生恐惧；对已解脱欲乐的人，没有忧愁，又哪里会有恐惧呢？

☸.....................................................................

安尼其乔达枯玛痛失新娘

欲乐引发忧愁，欲乐引发恐惧，

毫无欲乐的人，远离忧愁恐惧。(偈 215)

住在舍卫城的安尼其乔达枯玛正准备和沙甲拉城一位美丽的女孩结婚。但准新娘子从家中前来舍卫城的路上却生病了，更不幸的，因此丧生了。知道这件不幸的消息时，他整个人笼罩在哀伤痛苦的情绪中。

佛陀知道他了解佛法的机缘已经成熟了，就前去他家，并且接受他父母的供养。进食之后，佛陀请他出来相见，并问他何以如此悲伤沮丧？他告诉佛陀他的新娘子不幸丧生的事情。佛陀告诉他：“哀伤是欲望招感出来的。对世事万物的欲望和对感官欲乐的强烈渴望会引起哀伤和恐惧。”听完佛陀的忠告后，他努力思惟，终于克服痛苦，明白感官欲乐的变化无常。

不久之后，他就证得初果。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

5. Anitthigandhakumāravatthu

Kāmatoti imaṃ dhammadesanaṃ satthā jetavane viharanto anitthigandhakumāraṃ nāma ārabbha kathesi.

So kira brahmalokā cutasatto sāvatthiyaṃ mahābhogakule nibbatto jātadivasato paṭṭhāya itthisamīpaṃ upagantuṃ na icchati, itthiyā gayhamāno rodati. Vatthacumbaṭakena naṃ gahetvā thaññaṃ pāyenti. So vayappatto mātāpitūhi, “tāta, āvāhaṃ te karissāmā”ti vutte “na me itthiyā attho”ti paṭikkhipitvā punappunaṃ yāciyamāno pañcasate suvaṇṇakāre pakkosāpetvā rattasuvaṇṇanikkhasahassaṃ dāpetvā ativiya pāsādikaṃ ghanakoṭṭimaṃ itthirūpaṃ kāretvā puna mātāpitūhi, “tāta, tayi āvāhaṃ akaronte kulavaṃso na patiṭṭhahissati, kumārikaṃ te ānessāmā”ti vutte “tena hi sace me evarūpaṃ kumārikaṃ ānessatha, karissāmi vo vacanan”ti taṃ suvaṇṇarūpakaṃ dasseti. Athassa mātāpitaro abhiññāte brāhmaṇe pakkosāpetvā “amhākaṃ putto mahāpuñño, avassaṃ iminā saddhiṃ katapuññā kumārikā bhavissati, gacchatha imaṃ suvaṇṇarūpakaṃ gahetvā evarūpaṃ kumārikaṃ āharathā”ti pahiṇiṃsu. Te “sādhū”ti cārikaṃ carantā maddaraṭṭhe sāgalanagaraṃ gatā. Tasmiñca nagare ekā soḷasavassuddesikā abhirūpā kumārikā ahosi, taṃ mātāpitaro sattabhūmikassa pāsādassūparimatale parivāsesuṃ. Tepi kho brāhmaṇā “sace idha evarūpā kumārikā bhavissati, imaṃ disvā ‘ayaṃ asukassa kulassa dhītā viya abhirūpā’ti vakkhantī”ti taṃ suvaṇṇarūpakaṃ titthamagge ṭhapetvā ekamantaṃ nisīdiṃsu.

Athassa kumārikāya dhātī taṃ kumārikaṃ nhāpetvā sayampi nhāyitukāmā hutvā titthaṃ āgatā taṃ rūpakaṃ disvā “dhītā me”ti saññāya “dubbinītāsi, idānevāhaṃ nhāpetvā nikkhantā, tvaṃ mayā puretaraṃ idhāgatāsī”ti hatthena paharitvā thaddhabhāvañceva nibbikāratañca ñatvā “ahaṃ me, dhītāti saññamakāsiṃ, kiṃ nāmetan”ti āha. Atha naṃ te brāhmaṇā “evarūpā te, amma, dhītā”ti pucchiṃsu. Ayaṃ mama dhītu santike kiṃ agghatīti? Tena hi te dhītaraṃ amhākaṃ dassehīti. Sā tehi saddhiṃ gehaṃ gantvā sāmikānaṃ ārocesi. Te brāhmaṇehi saddhiṃ katapaṭisammodanā dhītaraṃ otāretvā heṭṭhāpāsāde suvaṇṇarūpakassa santike ṭhapesuṃ. Suvaṇṇarūpakaṃ nippabhaṃ ahosi, kumārikā sappabhā ahosi. Brāhmaṇā taṃ tesaṃ datvā kumārikaṃ paṭicchāpetvā gantvā anitthigandhakumārassa mātāpitūnaṃ ārocayiṃsu. Te tuṭṭhamānasā “gacchatha, naṃ sīghaṃ ānethā”ti mahantena sakkārena pahiṇiṃsu.

Kumāropi taṃ pavattiṃ sutvā “kañcanarūpatopi kira abhirūpatarā dārikā atthī”ti savanavaseneva sinehaṃ uppādetvā “sīghaṃ ānentū”ti āha. Sāpi kho yānaṃ āropetvā ānīyamānā atisukhumālatāya yānugghātena samuppāditavātarogā antarāmaggeyeva kālamakāsi. Kumāropi “āgatā”ti nirantaraṃ pucchati, tassa atisinehena pucchantassa sahasāva anārocetvā katipāhaṃ vikkhepaṃ katvā tamatthaṃ ārocayiṃsu. So “tathārūpāya nāma itthiyā saddhiṃ samāgamaṃ nālatthan”ti uppannadomanasso pabbatena viya sokadukkhena ajjhotthaṭo ahosi. Satthā tassūpanissayaṃ disvā piṇḍāya caranto taṃ gehadvāraṃ agamāsi. Athassa mātāpitaro satthāraṃ antogehaṃ pavesetvā sakkaccaṃ parivisiṃsu. Satthā bhattakiccāvasāne “kahaṃ anitthigandhakumāro”ti pucchi. “Eso, bhante, āhārūpacchedaṃ katvā antogabbhe nisinno”ti. “Pakkosatha nan”ti. So āgantvā satthāraṃ vanditvā ekamantaṃ nisīdi. Satthā “kiṃ nu kho, kumāra, balavasoko uppanno”ti vutte, “āma, bhante, ‘evarūpā nāma itthī antarāmagge kālakatā’ti sutvā balavasoko uppanno, bhattampi me nacchādetī”ti. Atha naṃ satthā “jānāsi pana tvaṃ, kumāra, kiṃ te nissāya soko uppanno”ti? “Na jānāmi, bhante”ti. “Kāmaṃ nissāya, kumāra, balavasoko uppanno, soko vā bhayaṃ vā kāmaṃ nissāya uppajjatī”ti vatvā imaṃ gāthamāha –

215.

“Kāmato jāyatī soko, kāmato jāyatī bhayaṃ;

Kāmato vippamuttassa, natthi soko kuto bhayan”ti.

Tattha kāmatoti vatthukāmakilesakāmato, duvidhampetaṃ kāmaṃ nissāyāti attho.

Desanāvasāne anitthigandhakumāro sotāpattiphale patiṭṭhahi.

Anitthigandhakumāravatthu pañcamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/16. Piyavagga 爱好品 (Dhp 16, 209-220)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 16.6 Aññatarabrāhmaṇavatthu 忧愁缘自渴爱 (Dhp 16.6, 216)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

216.

Taṇhāya jāyatī [jāyate (ka.)] soko, taṇhāya jāyatī bhayaṃ;

Taṇhāya vippamuttassa, natthi soko kuto bhayaṃ.

☸---------------------------------------------------------------------

二一六 从渴爱产生忧愁，从渴爱产生恐惧；对已解脱渴爱的人，没有忧愁，又哪里会有恐惧呢？

☸.....................................................................

忧愁缘自渴爱

渴爱会引起忧愁，渴爱会生起恐惧，

毫无渴爱的人，远离忧愁恐惧。(偈 216)

舍卫城中有位婆罗门是外道的信徒，但佛陀明白他不久即将证初果，就到他耕种的地方去找他谈话。这婆罗门十分友善，他非常感谢佛陀关心他和他的工作。他向佛陀说：“等我田里的稻米成熟后，我会在收成之后，先分一些给你，我不会在分给你之前，先吃这些米饭。”但佛陀预知他今年不可能有收成，所以不发一言。

婆罗门的米粮就要收成的前一天，却下起倾盆大雨，他所有的米粮也完全毁了。婆罗门因为无法如愿地分送米粮给佛陀，而非常难过。

佛陀再度前去找他，并加以安慰。婆罗门也向佛陀叙说降临到他身上的大灾难。佛陀忠告他：“婆罗门，如果没有任何贪欲（渴爱），永远不会哀伤、恐惧。”

渴爱有三种

1. 欲爱（kāma-taṇhā），执著于感官的爱

2. 有爱（bhava-taṇhā），对（色界、无色界）存在或生命的渴爱

3. 无有爱（vibhava-taṇhā），对不存在（断灭）的渴爱

渴爱是强有力的精神力量，潜伏在所有众生心中，它是造成生命中多数苦痛的主要原因，也是使众生生死轮回不断的原因。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

6. Aññatarabrāhmaṇavatthu

Taṇhāya jāyatīti imaṃ dhammadesanaṃ satthā jetavane viharanto aññataraṃ brāhmaṇaṃ ārabbha kathesi.

So kira micchādiṭṭhiko ekadivasaṃ nadītīraṃ gantvā khettaṃ sodheti. Satthā tassa upanissayasampattiṃ disvā tassa santikaṃ agamāsi. So satthāraṃ disvāpi sāmīcikammaṃ akatvā tuṇhī ahosi. Atha naṃ satthā puretaraṃ ālapitvā, “brāhmaṇa, kiṃ karosī”ti āha. “Khettaṃ, bho gotama, sodhemī”ti. Satthā ettakameva vatvā gato. Punadivasepi tassa khettaṃ kasituṃ āgatassa santikaṃ gantvā, “brāhmaṇa, kiṃ karosī”ti pucchitvā “khettaṃ kasāmi, bho gotamā”ti sutvā pakkāmi. Punadivasādīsupi tatheva gantvā pucchitvā, “bho gotama, khettaṃ vapāmi niddemi rakkhāmī”ti sutvā pakkāmi. Atha naṃ ekadivasaṃ brāhmaṇo āha – “bho gotama, tvaṃ mama khettasodhanadivasato paṭṭhāya āgato. Sace me sassaṃ sampajjissati, tuyhampi saṃvibhāgaṃ karissāmi, tuyhaṃ adatvā sayaṃ na khādissāmi, ito dāni paṭṭhāya tvaṃ mama sahāyo”ti.

Athassa aparena samayena sassaṃ sampajji , tassa “sampannaṃ me sassaṃ, sve dāni lāyāpessāmī”ti lāyanatthaṃ kattabbakiccassa rattiṃ mahāmegho vassitvā sabbaṃ sassaṃ hari, khettaṃ tacchetvā ṭhapitasadisaṃ ahosi. Satthā pana paṭhamadivasaṃyeva “taṃ sassaṃ na sampajjissatī”ti aññāsi. Brāhmaṇo pātova “khettaṃ olokessāmī”ti gato tucchaṃ khettaṃ disvā uppannabalavasoko cintesi – “samaṇo gotamo mama khettasodhanakālato paṭṭhāya āgato , ahampi naṃ ‘imasmiṃ sasse nipphanne tuyhampi saṃvibhāgaṃ karissāmi, tuyhaṃ adatvā sayaṃ na khādissāmi, ito paṭṭhāya dāni tvaṃ mama sahāyo’ti avacaṃ. Sopi me manoratho matthakaṃ na pāpuṇī”ti āhārūpacchedaṃ katvā mañcake nipajji. Athassa satthā gehadvāraṃ agamāsi. So satthu āgamanaṃ sutvā “sahāyaṃ me ānetvā idha nisīdāpethā”ti āha. Parijano tathā akāsi. Satthā nisīditvā “kahaṃ brāhmaṇo”ti pucchitvā “gabbhe nipanno”ti vutte “pakkosatha nan”ti pakkosāpetvā āgantvā ekamantaṃ nisinnaṃ āha “kiṃ, brāhmaṇā”ti? Bho gotama, tumhe mama khettasodhanadivasato paṭṭhāya āgatā, ahampi “sasse nipphanne tumhākaṃ saṃvibhāgaṃ karissāmī”ti avacaṃ. So me manoratho anipphanno, tena me soko uppanno, bhattampi me nacchādetīti. Atha naṃ satthā “jānāsi pana, brāhmaṇa, kiṃ te nissāya soko uppanno”ti pucchitvā “na jānāmi, bho gotama, tvaṃ pana jānāsī”ti vutte, “āma, brāhmaṇa, uppajjamāno soko vā bhayaṃ vā taṇhaṃ nissāya uppajjatī”ti vatvā imaṃ gāthamāha –

216.

“Taṇhāya jāyatī soko, taṇhāya jāyatī bhayaṃ;

Taṇhāya vippamuttassa, natthi soko kuto bhayan”ti.

Tattha taṇhāyāti chadvārikāya taṇhāya, etaṃ taṇhaṃ nissāya uppajjatīti attho.

Desanāvasāne brāhmaṇo sotāpattiphale patiṭṭhahīti.

Aññatarabrāhmaṇavatthu chaṭṭhaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/16. Piyavagga 爱好品 (Dhp 16, 209-220)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 16.7 Pañcasatadārakavatthu 迦叶尊者获篮子点心 (Dhp 16.7, 217)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

217.

Sīladassanasampannaṃ, dhammaṭṭhaṃ saccavedinaṃ;

Attano kamma kubbānaṃ, taṃ jano kurute piyaṃ.

☸---------------------------------------------------------------------

二一七 具足戒行与（正）见，安住于（正）法，了知（四圣）谛，圆满自己的（修行）任务，这样的人为世人所敬爱。

☸.....................................................................

获得很多篮子点心的迦叶尊者

持戒严谨，具足正见，安住于（正）法，明白（四）圣谛，

并且圆满自身（戒定慧三学）修行任务的人，为世人所敬爱。(偈 217)

一个节庆的日子，佛陀在众多比丘的陪伴下，前往王舍城化缘。路上，他们遇见几位手上都提着糕饼篮子的孩子正要到公园去。这些孩子看见佛陀时，就向佛陀问讯，但却没有供养佛陀糕饼。佛陀告诉其他比丘：“虽然这些孩子没有供养我们，但他们要供养的比丘就要来了。等他们供养完毕后，我们再上路吧。”说完话后，佛陀就和比丘们到路边树下的阴凉处休息。这时候，迦叶尊者从后面赶了上来，这些孩子一看见迦叶尊者，马上流露出高兴的表情，他们向尊者问讯，并且供养糕饼。

迦叶尊者忠告这些孩子：“佛陀——我的老师和众多比丘就在树下休息。拿糕饼去供养他们吧。”这些孩子遵照迦叶尊者的指示去做，佛陀也接受他们的供养。后来，有些比丘说这些孩子比较喜欢迦叶尊者。佛陀解释道：

“比丘若像迦叶尊者一般，都会受天人喜爱，也会得到四事（袈裟，食物，住宿和医药）的供养。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

7. Pañcasatadārakavatthu

Sīladassanasampannanti imaṃ dhammadesanaṃ satthā veḷuvane viharanto antarāmagge pañcasatadārake ārabbha kathesi.

Ekadivasañhi satthā asītimahātherehi saddhiṃ pañcasatabhikkhuparivāro rājagahaṃ piṇḍāya pavisanto ekasmiṃ chaṇadivase pañcasate dārake pūvapacchiyo ukkhipāpetvā nagarā nikkhamma uyyānaṃ gacchante addasa. Tepi satthāraṃ vanditvā pakkamiṃsu, te ekaṃ bhikkhumpi “pūvaṃ gaṇhathā”ti na vadiṃsu. Satthā tesaṃ gatakāle bhikkhū āha – “khādissatha, bhikkhave, pūve”ti. “Kahaṃ bhante, pūvā”ti? “Kiṃ na passatha te dārake pūvapacchiyo ukkhipāpetvā atikkante”ti? “Bhante, evarūpā nāma dārakā kassaci pūvaṃ na dentī”ti. “Bhikkhave, kiñcāpi ete maṃ vā tumhe vā pūvehi na nimantayiṃsu, pūvasāmiko pana bhikkhu pacchato āgacchati, pūve khāditvāva gantuṃ vaṭṭatī”ti. Buddhānañhi ekapuggalepi issā vā doso vā natthi, tasmā imaṃ vatvā bhikkhusaṅghaṃ ādāya ekasmiṃ rukkhamūle chāyāya nisīdi. Dārakā mahākassapattheraṃ pacchato āgacchantaṃ disvā uppannasinehā pītivegena paripuṇṇasarīrā hutvā pacchiyo otāretvā theraṃ pañcapatiṭṭhitena vanditvā pūve pacchīhi saddhiṃyeva ukkhipitvā “gaṇhatha, bhante”ti theraṃ vadiṃsu. Atha ne thero āha – “esa satthā bhikkhusaṅghaṃ gahetvā rukkhamūle nisinno, tumhākaṃ deyyadhammaṃ ādāya gantvā bhikkhusaṅghassa saṃvibhāgaṃ karothā”ti. Te “sādhu, bhante”ti nivattitvā therena saddhiṃyeva gantvā pūve datvā olokayamānā ekamante ṭhatvā paribhogāvasāne udakaṃ adaṃsu. Bhikkhū ujjhāyiṃsu “dārakehi mukholokanena bhikkhā dinnā, sammāsambuddhaṃ vā mahāthere vā pūvehi anāpucchitvā mahākassapattheraṃ disvā pacchīhi saddhiṃyeva ādāya āgamiṃsū”ti. Satthā tesaṃ kathaṃ sutvā, “bhikkhave, mama puttena mahākassapena sadiso bhikkhu devamanussānaṃ piyo hoti, te ca tassa catupaccayena pūjaṃ karontiyevā”ti vatvā imaṃ gāthamāha –

217.

“Sīladassanasampannaṃ, dhammaṭṭhaṃ saccavedinaṃ;

Attano kamma kubbānaṃ, taṃ jano kurute piyan”ti.

Tattha sīladassanasampannanti catupārisuddhisīlena ceva maggaphalasampayuttena ca sammādassanena sampannaṃ. Dhammaṭṭhanti navavidhalokuttaradhamme ṭhitaṃ, sacchikatalokuttaradhammanti attho. Saccavedinanti catunnaṃ saccānaṃ soḷasahākārehi sacchikatattā saccañāṇena saccavedinaṃ. Attano kamma kubbānanti attano kammaṃ nāma tisso sikkhā, tā pūrayamānanti attho. Taṃ janoti taṃ puggalaṃ lokiyamahājano piyaṃ karoti, daṭṭhukāmo vanditukāmo paccayena pūjetukāmo hotiyevāti attho.

Desanāvasāne sabbepi te dārakā sotāpattiphale patiṭṭhahiṃsūti.

Pañcasatadārakavatthu sattamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/16. Piyavagga 爱好品 (Dhp 16, 209-220)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 16.8 Ekaanāgāmittheravatthu 不还果比丘 (Dhp 16.8, 218)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

218.

Chandajāto anakkhāte, manasā ca phuṭo siyā;

Kāmesu ca appaṭibaddhacitto [appaṭibandhacitto (ka.)], uddhaṃsototi vuccati.

☸---------------------------------------------------------------------

二一八 希求不可言说（涅槃），内心已触证它；对诸感官欲乐，心不系缚，被称为“上流人”（向涅槃流去者）。

☸.....................................................................

往生五净居天(不还果)的比丘

渴求涅槃，心中感受到三果的喜悦，

并且不为物欲所系缚的人，就是证得不还果的人。 (偈 218)

一位年老比丘的弟子有一次问他，是否已经证得阿罗汉果。年老比丘虽然已经证得三果，但沉默不语，因为他曾经下定决心，在证得阿罗汉果之前，决口不说他的修行境界。但直到逝世时，他还未证得阿罗汉果，也就从来没有说明他的修行境界。

他的弟子们为他在寂灭之前都未能证得阿罗汉果，而感到难过。他们请问佛陀该年老比丘往生何处。佛陀回答他们：“比丘们！你们的老师在寂灭之前已经证不还果。他现在往生到净居天。他未向任何人透露修行的境界，是因为对自己只能证得这样的果位，感到惭愧。他实在努力精进，想证阿罗汉果。你们的老师对欲界已经没有任何的执着了。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

8. Ekaanāgāmittheravatthu

Chandajātoti imaṃ dhammadesanaṃ satthā jetavane viharanto ekaṃ anāgāmittheraṃ ārabbha kathesi.

Ekadivasañhi taṃ theraṃ saddhivihārikā pucchiṃsu – “atthi pana vo, bhante, visesādhigamo”ti. Thero “anāgāmiphalaṃ nāma gahaṭṭhāpi pāpuṇanti, arahattaṃ pattakāleyeva tehi saddhiṃ kathessāmī”ti harāyamāno kiñci akathetvāva kālakato suddhāvāsadevaloke nibbatti. Athassa saddhivihārikā roditvā paridevitvā satthu santikaṃ gantvā satthāraṃ vanditvā rodantāva ekamantaṃ nisīdiṃsu. Atha ne satthā “kiṃ, bhikkhave, rodathā”ti āha. “Upajjhāyo no, bhante, kālakato”ti. “Hotu, bhikkhave, mā cintayittha, dhuvadhammo nāmeso”ti? “Āma, bhante, mayampi jānāma, apica mayaṃ upajjhāyaṃ visesādhigamaṃ pucchimhā, so kiñci akathetvāva kālakato, tenamha dukkhitā”ti. Satthā, “bhikkhave, mā cintayittha, upajjhāyena vo anāgāmiphalaṃ pattaṃ, so ‘gihīpetaṃ pāpuṇanti, arahattaṃ patvāva nesaṃ kathessāmī’ti harāyanto tumhākaṃ kiñci akathetvā kālaṃ katvā suddhāvāse nibbatto, assāsatha, bhikkhave, upajjhāyo vo kāmesu appaṭibaddhacittataṃ patto”ti vatvā imaṃ gāthamāha –

218.

“Chandajāto anakkhāte, manasā ca phuṭo siyā;

Kāmesu ca appaṭibaddhacitto, uddhaṃsototi vuccatī”ti.

Tattha chandajātoti kattukāmatāvasena jātachando ussāhapatto. Anakkhāteti nibbāne. Tañhi “asukena kataṃ vā nīlādīsu evarūpaṃ vā”ti avattabbatāya anakkhātaṃ nāma. Manasā ca phuṭo siyāti heṭṭhimehi tīhi maggaphalacittehi phuṭo pūrito bhaveyya. Appaṭibaddhacittoti anāgāmimaggavasena kāmesu appaṭibaddhacitto. Uddhaṃsototi evarūpo bhikkhu avihesu nibbattitvā tato paṭṭhāya paṭisandhivasena akaniṭṭhaṃ gacchanto uddhaṃsototi vuccati, tādiso vo upajjhāyoti attho.

Desanāvasāne te bhikkhū arahattaphale patiṭṭhahiṃsu, mahājanassāpi sātthikā dhammadesanā ahosīti.

Ekaanāgāmittheravatthu aṭṭhamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/16. Piyavagga 爱好品 (Dhp 16, 209-220)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 16.9 Nandiyavatthu 难提往生天界 (Dhp 16.9, 219-220)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

219.

Cirappavāsiṃ purisaṃ, dūrato sotthimāgataṃ;

Ñātimittā suhajjā ca, abhinandanti āgataṃ.

☸---------------------------------------------------------------------

二一九 长久旅居异乡的人，从远方平安归来；亲戚、朋友和知己，都高兴地欢迎他。

☸.....................................................................

难提获得往生天界的荣耀

长期离开家乡，到远处去的亲人平安归来的时候，

亲朋好友和祝福的人都来欢迎他（她）。 (偈 219)

☸*********************************************************************

220.

Tatheva katapuññampi, asmā lokā paraṃ gataṃ;

Puññāni paṭigaṇhanti, piyaṃ ñātīva āgataṃ.

Piyavaggo soḷasamo niṭṭhito.

☸---------------------------------------------------------------------

二二○ 同样地，造作福业的人，从此世去到另一世时；福业会迎接他，如同亲人迎接（自己）喜爱的归来者。

☸.....................................................................

同理，作善业的人虽然往生，仍然得到善报，

善报一如亲朋好友欢迎返乡的亲人。 (偈 220)

难提是波罗奈的富翁。他有一次听佛陀说兴建精舍给比丘有很大的法益，于是就在仙人堕处兴建尖顶、布置良好的大精舍。当他把这精舍捐献给佛陀时，忉利天为他预留了一座华屋。

有一天，大目犍连尊者到忉利天时，看见忉利天为难提所预留的华屋，返回人间后，他请教佛陀：“世尊！世间做善行的人能够在活着的时候就得到忉利天预留的华屋和其它的富贵吗？”

佛陀回答他：“你怎么问这种问题呢！你自己不是已经在忉利天亲眼看见了吗！天神等待善良慷慨的人前去，如同亲友企盼长久不见的家人一样。当善良的人逝世时，他们将受到热切的欢迎，往生到天界。”

《天宫事52》、《饿鬼事39》说难提经过一生的布施后，死后往生忉利天。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

9. Nandiyavatthu

Cirappavāsinti imaṃ dhammadesanaṃ satthā isipatane viharanto nandiyaṃ ārabbha kathesi.

Bārāṇasiyaṃ kira saddhāsampannassa kulassa nandiyo nāma putto ahosi, so mātāpitūnaṃ anurūpo saddhāsampanno saṅghupaṭṭhāko ahosi. Athassa mātāpitaro vayappattakāle sammukhagehato mātuladhītaraṃ revatiṃ nāma ānetukāmā ahesuṃ. Sā pana assaddhā adānasīlā, nandiyo taṃ na icchi. Athassa mātā revatiṃ āha – “amma, tvaṃ imasmiṃ gehe bhikkhusaṅghassa nisajjanaṭṭhānaṃ upalimpitvā āsanāni paññāpehi, ādhārake ṭhapehi, bhikkhūnaṃ āgatakāle pattaṃ gahetvā nisīdāpetvā dhammakaraṇena pānīyaṃ parissāvetvā bhuttakāle patte dhova, evaṃ me puttassa ārādhitā bhavissasī”ti. Sā tathā akāsi. Atha naṃ “ovādakkhamā jātā”ti puttassa ārocetvā tena sādhūti sampaṭicchite divasaṃ ṭhapetvā āvāhaṃ kariṃsu .

Atha naṃ nandiyo āha – “sace bhikkhusaṅghañca mātāpitaro ca me upaṭṭhahissasi, evaṃ imasmiṃ gehe vasituṃ labhissasi, appamattā hohī”ti. Sā “sādhū”ti paṭissuṇitvā katipāhaṃ saddhā viya hutvā bhattāraṃ upaṭṭhahantī dve putte vijāyi. Nandiyassāpi mātāpitaro kālamakaṃsu, gehe sabbissariyaṃ tassāyeva ahosi. Nandiyopi mātāpitūnaṃ kālakiriyato paṭṭhāya mahādānapati hutvā bhikkhusaṅghassa dānaṃ paṭṭhapesi. Kapaṇaddhikādīnampi gehadvāre pākavattaṃ paṭṭhapesi. So aparabhāge satthu dhammadesanaṃ sutvā āvāsadāne ānisaṃsaṃ sallakkhetvā isipatane mahāvihāre catūhi gabbhehi paṭimaṇḍitaṃ catusālaṃ kāretvā mañcapīṭhādīni attharāpetvā taṃ āvāsaṃ niyyādento buddhappamukhassa bhikkhusaṅghassa dānaṃ datvā tathāgatassa dakkhiṇodakaṃ adāsi. Satthu hatthe dakkhiṇodakapatiṭṭhānena saddhiṃyeva tāvatiṃsadevaloke sabbadisāsu dvādasayojaniko uddhaṃ yojanasatubbedho sattaratanamayo nārīgaṇasampanno dibbapāsādo uggacchi.

Athekadivase mahāmoggallānatthero devacārikaṃ gantvā tassa pāsādassa avidūre ṭhito attano santike āgate devaputte pucchi – “kasseso accharāgaṇaparivuto dibbapāsādo nibbatto”ti. Athassa devaputtā vimānasāmikaṃ ācikkhantā āhaṃsu – “bhante, yena nandiyena nāma gahapatiputtena isipatane satthu vihāraṃ kāretvā dinno, tassatthāya etaṃ vimānaṃ nibbattan”ti . Accharāsaṅghopi naṃ disvā pāsādato orohitvā āha – “bhante, mayaṃ ‘nandiyassa paricārikā bhavissāmā’ti idha nibbattā, taṃ pana apassantī ativiya ukkaṇṭhitamhā, mattikapātiṃ bhinditvā suvaṇṇapātigahaṇaṃ viya manussasampattiṃ jahitvā dibbasampattigahaṇaṃ, idhāgamanatthāya naṃ vadeyyāthā”ti. Thero tato āgantvā satthāraṃ upasaṅkamitvā pucchi – “nibbattati nu kho, bhante, manussaloke ṭhitānaṃyeva katakalyāṇānaṃ dibbasampattī”ti. “Moggallāna, nanu te devaloke nandiyassa nibbattā dibbasampatti sāmaṃ diṭṭhā, kasmā maṃ pucchasī”ti. “Evaṃ, bhante, nibbattatī”ti.

Atha naṃ satthā “moggallānaṃ kiṃ nāmetaṃ kathesi. Yathā hi cirappavuṭṭhaṃ puttaṃ vā bhātaraṃ vā vippavāsato āgacchantaṃ gāmadvāre ṭhito kocideva disvā vegena gehaṃ āgantvā ‘asuko nāma āgato’ti āroceyya, athassa ñātakā haṭṭhapahaṭṭhā vegena nikkhamitvā ‘āgatosi, tāta, arogosi, tātā’ti taṃ abhinandeyyuṃ, evameva idha katakalyāṇaṃ itthiṃ vā purisaṃ vā imaṃ lokaṃ jahitvā paralokaṃ gataṃ dasavidhaṃ dibbapaṇṇākāraṃ ādāya ‘ahaṃ purato , ahaṃ purato’ti paccuggantvā devatā abhinandantī”ti vatvā imā gāthā abhāsi –

219.

“Cirappavāsiṃ purisaṃ, dūrato sotthimāgataṃ;

Ñātimittā suhajjā ca, abhinandanti āgataṃ.

220.

“Tatheva katapuññampi, asmā lokā paraṃ gataṃ;

Puññāni paṭigaṇhanti, piyaṃ ñātīva āgatan”ti.

Tattha cirappavāsinti cirappavuṭṭhaṃ. Dūrato sotthimāgatanti vaṇijjaṃ vā rājaporisaṃ vā katvā laddhalābhaṃ nipphannasampattiṃ anupaddavena dūraṭṭhānato āgataṃ. Ñātimittā suhajjā cāti kulasambandhavasena ñātī ca sandiṭṭhādibhāvena mittā ca suhadayabhāvena suhajjā ca. Abhinandanti āgatanti naṃ disvā āgatanti vacanamattena vā añjalikaraṇamattena vā gehasampattaṃ pana nānappakārapaṇṇākārābhiharaṇavasena abhinandanti. Tathevāti tenevākārena katapuññampi puggalaṃ imasmā lokā paralokaṃ gataṃ dibbaṃ āyuvaṇṇasukhayasaādhipateyyaṃ, dibbaṃ rūpasaddagandharasaphoṭṭhabbanti imaṃ dasavidhaṃ paṇṇākāraṃ ādāya mātāpituṭṭhāne ṭhitāni puññāni abhinandantāni paṭiggaṇhanti. Piyaṃ ñātīvāti idhaloke piyañātakaṃ āgataṃ sesañātakā viyāti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Nandiyavatthu navamaṃ.

Piyavaggavaṇṇanā niṭṭhitā.

Soḷasamo vaggo.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/17. Kodhavagga 忿怒品 (Dhp 17, 221-234)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 17.1 Rohinīkhattiyakaññāvatthu 皮肤病愈 (Dhp 17.1, 221)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

17. Kodhavaggo

221.

Kodhaṃ jahe vippajaheyya mānaṃ, saṃyojanaṃ sabbamatikkameyya;

Taṃ nāmarūpasmimasajjamānaṃ, akiñcanaṃ nānupatanti dukkhā.

☸---------------------------------------------------------------------

一七 忿怒品

二二一 应舍弃忿怒，应抛弃我慢，超越一切束缚；不执著名色（精神与物质），一无所有者，痛苦不追随。

☸.....................................................................

治好皮肤病的女士

舍弃忿怒，灭除我慢，解脱一切系缚，

不执著名色的人，不受苦。 (偈 221)

有一次，阿那律陀尊者前往迦毗罗卫城时，所有的亲戚，除了妹妹萝西妮以外都来 探视他。他们告诉他萝西妮有皮肤病，所以没办法前来，但他还是请她前来相见。萝西 妮耻于得到皮肤病，只好遮着头脸，前来与他见面。尊者建议她做些善行功德：他请她 变卖一些首饰，所得的钱财用来兴建供大众做善行功德的厅堂。萝西妮答应他的建议。 尊者也请其他的亲戚协助她。他更建议萝西妮在工程进行时帮忙扫地，用水装满所有罐 子。萝西妮遵照他的话做，病就日渐好转。

厅堂兴建完成时，佛陀和众多比丘被邀请前来接受供养。应供后，佛陀询问捐献者 是谁，但萝西妮却不在现场，佛陀就请她前来。等萝西妮来向佛陀顶礼之后，佛陀告诉 她罹患皮肤病的原因，是因为过去某一世时，她在愤怒下所作恶业的结果。佛陀说，那 时候她是波罗奈国王的皇后，但国王却宠爱一位跳舞女郎，她因此嫉妒那位舞女。有一 天，她指使仆人事先在舞女的床铺和地毯上洒上会使人发痒的粉末，再用这种粉末洒向 舞女身上，加以羞辱。全身发痒的舞女痛苦不堪地倒在床上，但却更加痛苦。

由于犯下这恶行，萝西妮今生才会罹患皮肤病。佛陀接着告诫大众，愤怒时不要鲁 莽从事，也不可以对人怀有恶意。

佛陀说法完毕后，很多人，包括萝西妮在内都证得圣果。萝西妮的皮肤病也痊愈了 ，容貌变得清澄光滑。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

17. Kodhavaggo

1. Rohinīkhattiyakaññāvatthu

Kodhaṃjaheti imaṃ dhammadesanaṃ satthā nigrodhārāme viharanto rohiniṃ nāma khattiyakaññaṃ ārabbha kathesi.

Ekasmiṃ kira samaye āyasmā anuruddho pañcasatehi bhikkhūhi saddhiṃ kapilavatthuṃ agamāsi. Athassa ñātakā “thero āgato”ti sutvā therassa santikaṃ agamaṃsu ṭhapetvā rohiniṃ nāma therassa bhaginiṃ. Thero ñātake pucchi “kahaṃ, rohinī”ti? “Gehe, bhante”ti. “Kasmā idha nāgatā”ti? “Sarīre tassā chavirogo uppannoti lajjāya nāgatā, bhante”ti. Thero “pakkosatha nan”ti pakkosāpetvā paṭakañcukaṃ paṭimuñcitvā āgataṃ evamāha – “rohini, kasmā nāgatāsī”ti? “Sarīre me, bhante, chavirogo uppanno, tasmā lajjāya nāgatāmhī”ti. “Kiṃ pana te puññaṃ kātuṃ na vaṭṭatī”ti? “Kiṃ karomi, bhante”ti? “Āsanasālaṃ kārehī”ti. “Kiṃ gahetvā”ti? “Kiṃ te pasādhanabhaṇḍakaṃ natthī”ti? “Atthi, bhante”ti. “Kiṃ mūlan”ti? “Dasasahassamūlaṃ bhavissatī”ti. “Tena hi taṃ vissajjetvā āsanasālaṃ kārehī”ti. “Ko me, bhante, kāressatī”ti? Thero samīpe ṭhitañātake oloketvā “tumhākaṃ bhāro hotū”ti āha. “Tumhe pana, bhante, kiṃ karissathā”ti? “Ahampi idheva bhavissāmī”ti. “Tena hi etissā dabbasambhāre āharathā”ti. Te “sādhu, bhante”ti āhariṃsu.

Thero āsanasālaṃ saṃvidahanto rohiniṃ āha – “dvibhūmikaṃ āsanasālaṃ kāretvā upari padarānaṃ dinnakālato paṭṭhāya heṭṭhāsālaṃ nibaddhaṃ sammajjitvā āsanāni paññāpehi, nibaddhaṃ pānīyaghaṭe upaṭṭhāpehī”ti. Sā “sādhu, bhante”ti pasādhanabhaṇḍakaṃ vissajjetvā dvibhūmikaāsanasālaṃ kāretvā upari padarānaṃ dinnakālato paṭṭhāya heṭṭhāsālaṃ sammajjanādīni akāsi. Nibaddhaṃ bhikkhū nisīdanti. Athassā āsanasālaṃ sammajjantiyāva chavirogo milāyi. Sā āsanasālāya niṭṭhitāya buddhappamukhaṃ bhikkhusaṅghaṃ nimantetvā āsanasālaṃ pūretvā nisinnassa buddhappamukhassa bhikkhusaṅghassa paṇītaṃ khādanīyaṃ bhojanīyaṃ adāsi. Satthā katabhattakicco “kassetaṃ dānan”ti pucchi. “Bhaginiyā me, bhante, rohiniyā”ti. “Sā pana kahan”ti? “Gehe, bhante”ti. “Pakkosatha nan”ti? Sā āgantuṃ na icchi. Atha naṃ satthā anicchamānampi pakkosāpesiyeva. Āgantvā ca pana vanditvā nisinnaṃ āha – “rohini, kasmā nāgamitthā”ti? “Sarīre me, bhante, chavirogo atthi, tena lajjamānā nāgatāmhī”ti. “Jānāsi pana kiṃ te nissāya esa uppanno”ti? “Na jānāmi, bhante”ti. “Tava kodhaṃ nissāya uppanno eso”ti. “Kiṃ pana me, bhante, katan”ti? “Tena hi suṇāhī”ti. Athassā satthā atītaṃ āhari.

Atīte bārāṇasirañño aggamahesī ekissā rañño nāṭakitthiyā āghātaṃ bandhitvā “dukkhamassā uppādessāmī”ti cintetvā mahākacchuphalāni āharāpetvā taṃ nāṭakitthiṃ attano santikaṃ pakkosāpetvā yathā sā na jānāti, evamassā sayane ceva pāvārakojavādīnañca antaresu kacchucuṇṇāni ṭhapāpesi, keḷiṃ kurumānā viya tassā sarīrepi okiri. Taṃ khaṇaṃyeva tassā sarīraṃ uppakkuppakkaṃ gaṇḍāgaṇḍajātaṃ ahosi. Sā kaṇḍuvantī gantvā sayane nipajji, tatrāpissā kacchucuṇṇehi khādiyamānāya kharatarā vedanā uppajji. Tadā aggamahesī rohinī ahosīti.

Satthā imaṃ atītaṃ āharitvā, “rohini, tadā tayāvetaṃ kammaṃ kataṃ. Appamattakopi hi kodho vā issā vā kātuṃ na yuttarūpo evā”ti vatvā imaṃ gāthamāha –

221.

“Kodhaṃ jahe vippajaheyya mānaṃ,

Saṃyojanaṃ sabbamatikkameyya;

Taṃ nāmarūpasmimasajjamānaṃ,

Akiñcanaṃ nānupatanti dukkhā”ti.

Tattha kodhanti sabbākārampi kodhaṃ navavidhampi mānaṃ jaheyya. Saṃyojananti kāmarāgasaṃyojanādikaṃ dasavidhampi sabbasaṃyojanaṃ atikkameyya. Asajjamānanti alaggamānaṃ. Yo hi “mama rūpaṃ mama vedanā”tiādinā nayena nāmarūpaṃ paṭiggaṇhāti, tasmiñca bhijjamāne socati vihaññati , ayaṃ nāmarūpasmiṃ sajjati nāma. Evaṃ aggaṇhanto avihaññanto na sajjati nāma. Taṃ puggalaṃ evaṃ asajjamānaṃ rāgādīnaṃ abhāvena akiñcanaṃ dukkhā nāma nānupatantīti attho. Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti. Rohinīpi sotāpattiphale patiṭṭhitā, taṅkhaṇaññevassā sarīraṃ suvaṇṇavaṇṇaṃ ahosi.

Sā tato cutā tāvatiṃsabhavane catunnaṃ devaputtānaṃ sīmantare nibbattitvā pāsādikā rūpasobhaggappattā ahosi. Cattāropi devaputtā taṃ disvā uppannasinehā hutvā “mama sīmāya anto nibbattā, mama sīmāya anto nibbattā”ti vivadantā sakkassa devarañño santikaṃ gantvā, “deva, imaṃ no nissāya aḍḍo uppanno, taṃ vinicchināthā”ti āhaṃsu. Sakkopi taṃ oloketvāva uppannasineho hutvā evamāha – “imāya vo diṭṭhakālato paṭṭhāya kathaṃ cittāni uppannānī”ti. Atheko āha – “mama tāva uppannacittaṃ saṅgāmabheri viya sannisīdituṃ nāsakkhī”ti. Dutiyo “mama cittaṃ pabbatanadī viya sīghaṃ pavattatiyevā”ti . Tatiyo “mama imissā diṭṭhakālato paṭṭhāya kakkaṭassa viya akkhīni nikkhamiṃsū”ti. Catuttho “mama cittaṃ cetiye ussāpitadhajo viya niccalaṃ ṭhātuṃ nāsakkhī”ti. Atha ne sakko āha – “tātā, tumhākaṃ tāva cittāni pasayharūpāni, ahaṃ pana imaṃ labhanto jīvissāmi, alabhantassa me maraṇaṃ bhavissatī”ti. Devaputtā, “mahārāja, tumhākaṃ maraṇena attho natthī”ti taṃ sakkassa vissajjetvā pakkamiṃsu. Sā sakkassa piyā ahosi manāpā. “Asukakīḷaṃ nāma gacchāmā”ti vutte sakko tassā vacanaṃ paṭikkhipituṃ nāsakkhīti.

Rohinīkhattiyakaññāvatthu paṭhamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/17. Kodhavagga 忿怒品 (Dhp 17, 221-234)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 17.2 Aññatarabhikkhuvatthu 比丘和树精 (Dhp 17.2, 222)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

222.

Yo ve uppatitaṃ kodhaṃ, rathaṃ bhantaṃva vāraye [dhāraye (sī. syā. pī.)];

Tamahaṃ sārathiṃ brūmi, rasmiggāho itaro jano.

☸---------------------------------------------------------------------

二二二 能抑制生起的愤怒，就像阻止狂奔的车辆，我称这样的人为善于调御者，其他人只是空握缰绳。

☸.....................................................................

比丘和树精

能够抑制愤怒，如同刹住急行车辆的人，

是善于调御的人，其他的人只是空执缰绳而已。 (偈 222)

有位来自阿拉维村的比丘准备为自己兴建一间茅舍，就开始砍伐一棵树，但该树上住着一位女天神和她的幼儿。她请求比丘不要砍倒，比丘却不予理会。她一看无法劝阻，就把幼儿放在树干上，希望比丘能因此停止砍树。但比丘已经挥动斧头砍下去了，无法及时停下来，所以就把小孩的手臂砍断了。女天神看见她的孩子受到如此重大的伤害，异常愤怒，当下就想杀死比丘。但当她高举双手，正要出手时，突然心念一转，告诉自己：“如果我杀死比丘，就是杀害遵守戒律的人，一定会因此受苦，而且也可能立下恶例，使更多比丘受害。既然这比丘有老师，我一定要去找他的老师。”她就前去向佛陀哭诉。佛陀告诉她：“你能够如此冷静控制自己真是太好了！”佛陀接着向她开示。

她正念思惟佛陀的说法之后，就了解佛法了。佛陀也在祗树给孤独园附近提供一棵树给她居住。从此以后，佛陀告诫比丘不可砍伐树木。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

2. Aññatarabhikkhuvatthu

Yo ve uppatitanti imaṃ dhammadesanaṃ satthā aggāḷave cetiye viharanto aññataraṃ bhikkhuṃ ārabbha kathesi.

Satthārā hi bhikkhusaṅghassa senāsane anuññāte rājagahaseṭṭhiādīhi senāsanesu kariyamānesu eko āḷaviko bhikkhu attano senāsanaṃ karonto ekaṃ manāparukkhaṃ disvā chindituṃ ārabhi. Tattha pana nibbattā ekā taruṇaputtā devatā puttaṃ aṅkenādāya ṭhitā yāci “mā me, sāmi, vimānaṃ chindi, na sakkhissāmi puttaṃ ādāya anāvāsā vicaritun”ti. So “ahaṃ aññatra īdisaṃ rukkhaṃ na labhissāmī”ti tassā vacanaṃ nādiyi. Sā “imampi tāva dārakaṃ oloketvā oramissatī”ti puttaṃ rukkhasākhāya ṭhapesi. Sopi bhikkhu ukkhipitaṃ pharasuṃ sandhāretuṃ asakkonto dārakassa bāhuṃ chindi, devatā uppannabalavakodhā “paharitvā naṃ māressāmī”ti ubho hatthe ukkhipitvā evaṃ tāva cintesi – “ayaṃ bhikkhu sīlavā. Sacāhaṃ imaṃ māressāmi, nirayagāminī bhavissāmi. Sesadevatāpi attano rukkhaṃ chindante bhikkhū disvā ‘asukadevatāya evaṃ nāma mārito bhikkhū’ti maṃ pamāṇaṃ katvā bhikkhū māressanti. Ayañca sasāmiko bhikkhu, sāmikasseva naṃ kathessāmī”ti ukkhittahatthe apanetvā rodamānā satthu santikaṃ gantvā vanditvā ekamantaṃ aṭṭhāsi. Atha naṃ satthā “kiṃ devate”ti āha. Sā, “bhante, tumhākaṃ me sāvakena idaṃ nāma kataṃ, ahampi naṃ māretukāmā hutvā idaṃ nāma cintetvā amāretvāva idhāgatā”ti sabbaṃ taṃ pavattiṃ vitthārato ārocesi.

Satthā taṃ sutvā “sādhu, sādhu devate, sādhu te kataṃ evaṃ uggataṃ kopaṃ bhantaṃ rathaṃ viya niggaṇhamānāyā”ti vatvā imaṃ gāthamāha –

222.

“Yo ve uppatitaṃ kodhaṃ, rathaṃ bhantaṃva vāraye;

Tamahaṃ sārathiṃ brūmi, rasmiggāho itaro jano”ti.

二二二 能抑制生起的愤怒，就像阻止狂奔的车辆，我称这样的人为善于调御者，其他人只是空握缰绳。

Tattha uppatitanti uppannaṃ. Rathaṃ bhantaṃ vāti yathā nāma cheko sārathi ativegena dhāvantaṃ rathaṃ niggaṇhitvā yathicchakaṃ ṭhapeti, evaṃ yo puggalo uppannaṃ kodhaṃ vāraye niggaṇhituṃ sakkoti. Tamahanti taṃ ahaṃ sārathiṃ brūmi. Itaro janoti itaro pana rājauparājādīnaṃ rathasārathijano rasmiggāho nāma hoti, na uttamasārathīti.

Desanāvasāne devatā sotāpattiphale patiṭṭhahi, sampattaparisāyapi sātthikā dhammadesanā ahosīti.

Devatā pana sotāpannā hutvāpi rodamānā aṭṭhāsi. Atha naṃ satthā “kiṃ devate”ti pucchitvā, “bhante, vimānaṃ me naṭṭhaṃ, idāni kiṃ karissāmī”ti vutte, “alaṃ devate, mā cintayi, ahaṃ te vimānaṃ dassāmī”ti jetavane gandhakuṭisamīpe purimadivase cutadevataṃ ekaṃ rukkhaṃ apadisanto “amukasmiṃ okāse rukkho vivitto, tattha upagacchā”ti āha. Sā tattha upagañchi. Tato paṭṭhāya “buddhadattiyaṃ imissā vimānan”ti mahesakkhadevatāpi āgantvā taṃ cāletuṃ nāsakkhiṃsu. Satthā taṃ atthuppattiṃ katvā bhikkhūnaṃ bhūtagāmasikkhāpadaṃ paññāpesīti.

Aññatarabhikkhuvatthu dutiyaṃ.

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/17. Kodhavagga 忿怒品 (Dhp 17, 221-234)”

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【经名】 17.3 Uttarāupāsikavatthu 慈心保护优它拿不受烫伤 (Dhp 17.3, 223)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

223.

Akkodhena jine kodhaṃ, asādhuṃ sādhunā jine;

Jine kadariyaṃ dānena, saccenālikavādinaṃ.

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二二三 以不怒胜愤怒，以善胜不善，以布施胜吝啬，以真实胜虚妄。

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慈心保护优它拿不受热水烫伤

以爱调御愤怒，善制服恶，布施胜悭吝，

以实话战胜妄语。 (偈 223)

农夫富留那为富翁修摩那工作。他有一位女儿名字叫做优它拿。后来，有一天，他 和妻子供养刚出灭尽定的舍利弗尊者，由于这善行，他在工作的农地上挖掘出金子而变 得非常富有。国王也公开宣告他是王室银行家。有一次，他连续七天供养佛陀和众多比 丘，并且在第七天听完佛陀说法后，一家三人都领悟佛法。

后来，他把女儿优它拿婚配给富翁修摩那的儿子。但优它拿在夫家却无法供养佛陀 或听闻佛陀开示，所以日子过得并不愉快。她就问她父亲：“你为什么把我关在笼子里 呢？我既无法见任何比丘，也没有任何做善行的机会。”富留那对女儿的处境很内疚， 只好给她大量的金钱，优它拿也在获得丈夫的同意后，雇请丝蕊玛来服侍丈夫一些日子 。

优它拿利用这段期间供养佛陀和众多比丘。第十五天时，丈夫看见她在厨房忙着准 备食物时，笑着说：“多么愚笨的人！不知道享受人生，只知道忙着准备供养的典礼仪 式而累垮自己。”这时候，丝蕊玛看着他这么一笑，一时间忘记自己只不过是人家雇请 来的帮佣而已，却非常嫉妒她，更糟糕的是，竟然无法克制内心的妒意，就到厨房去拿 起滚烫的热水，企图要泼向优它拿的头。优他拿看着她过来时，心中毫无瞋念，并且想 着就是因为丝蕊玛的帮佣，她才有机会听闻佛法，又作布施，因此对丝蕊玛心存感激。 但突然间，她明白丝蕊玛要用滚烫的热水泼她，她立刻下定决心：“如果我对她怀有任 何的瞋心，就让这滚烫的热水烫伤我。如果没有瞋心，愿一切平安。”

由于优它拿对丝蕊玛不怀一丝瞋心，这滚烫的热水顿时像冷水般，对她毫发未伤。 丝蕊玛认为这热烫的水一定已经变凉了，就想要再去拿另一罐热水来，但却被优它拿的 仆人抓住，并且加以殴打。优它拿阻止他们，并要他们为她敷药。

这么一来，丝蕊玛恢复理智，明白自己的身份，她后悔自己想要伤害女主人的念头 ，就请求优它拿原谅她。优它拿告诉她：“我要去请教父亲可不可以接受你的道歉。” 丝蕊玛同意与她一齐去向优它拿的父亲富留那道歉。但优它拿说：“我所谓的父亲，不 是指生身父亲，而是帮助我打断生死轮回的佛陀。他教导我究竟真理的佛法。”丝蕊玛 表示她也想见佛陀。她们于是决定第二天由丝蕊玛在优它拿家中供养佛陀和众多比丘。

第二天，供养完后，她们向佛陀叙说两人之间发生的事。丝蕊玛承认犯了错误，恳 请佛陀劝告优它拿原谅她。佛陀问优它拿，当丝蕊玛要伤害她时，心中有什么念头？优 它拿回答佛陀：“世尊，我因为感激她的帮忙，所以没有任何恨意或瞋念，我只是向她 展现我的善意。”

佛陀赞叹她：“优它拿！做得对，做得好！心中不怀瞋念使你能征服辱骂你的人； 慷慨大方的人，能摄服吝啬的人；说实话的人能摄服说谎的人。”

优它拿于是接受佛陀的忠告，原谅丝蕊玛。

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【Dhammapada-aṭṭhakathā 法句经义注】

3. Uttarāupāsikāvatthu

Akkodhena jine kodhanti imaṃ dhammadesanaṃ satthā veḷuvane viharanto uttarāya gehe katabhattakicco uttaraṃ upāsikaṃ ārabbha kathesi.

Tatrāyamanupubbī kathā – rājagahe kira sumanaseṭṭhiṃ nissāya puṇṇo nāma daliddo bhatiṃ katvā jīvati. Tassa bhariyā ca uttarā nāma dhītā cāti dveyeva gehamānusakā. Athekadivasaṃ “sattāhaṃ nakkhattaṃ kīḷitabban”ti rājagahe ghosanaṃ kariṃsu. Taṃ sutvā sumanaseṭṭhi pātova āgataṃ puṇṇaṃ āmantetvā, “tāta, amhākaṃ parijano nakkhattaṃ kīḷitukāmo, tvaṃ kiṃ nakkhattaṃ kīḷissasi, udāhu bhatiṃ karissasī”ti āha. “Sāmi, nakkhattaṃ nāma sadhanānaṃ hoti, mama pana gehe svātanāya yāgutaṇḍulampi natthi, kiṃ me nakkhattena, goṇe labhanto kasituṃ gamissāmī”ti. “Tena hi goṇe gaṇhāhī”ti. So balavagoṇe ca naṅgalañca gahetvā, “bhadde, nāgarā nakkhattaṃ kīḷanti, ahaṃ daliddatāya bhatiṃ kātuṃ gamissāmi, mayhampi tāva ajja dviguṇaṃ nivāpaṃ pacitvā bhattaṃ āhareyyāsī”ti bhariyaṃ vatvā khettaṃ agamāsi.

Sāriputtattheropi sattāhaṃ nirodhasamāpanno taṃ divasaṃ vuṭṭhāya “kassa nu kho ajja mayā saṅgahaṃ kātuṃ vaṭṭatī”ti olokento puṇṇaṃ attano ñāṇajālassa anto paviṭṭhaṃ disvā “saddho nu kho esa, sakkhissati vā me saṅgahaṃ kātun”ti olokento tassa saddhabhāvañca saṅgahaṃ kātuṃ samatthabhāvañca tappaccayā cassa mahāsampattipaṭilābhañca ñatvā pattacīvaramādāya tassa kasanaṭṭhānaṃ gantvā āvāṭatīre ekaṃ gumbaṃ olokento aṭṭhāsi.

Puṇṇo theraṃ disvāva kasiṃ ṭhapetvā pañcapatiṭṭhitena theraṃ vanditvā “dantakaṭṭhena attho bhavissatī”ti dantakaṭṭhaṃ kappiyaṃ katvā adāsi. Athassa thero pattañca parissāvanañca nīharitvā adāsi. So “pānīyena attho bhavissatī”ti taṃ ādāya pānīyaṃ parissāvetvā adāsi. Thero cintesi – “ayaṃ paresaṃ pacchimagehe vasati. Sacassa gehadvāraṃ gamissāmi, imassa bhariyā maṃ daṭṭhuṃ na labhissati. Yāvassā bhattaṃ ādāya maggaṃ paṭipajjati, tāva idheva bhavissāmī”ti. So tattheva thokaṃ vītināmetvā tassa maggāruḷhabhāvaṃ ñatvā antonagarābhimukho pāyāsi.

Sā antarāmagge theraṃ disvā cintesi – “appekadāhaṃ deyyadhamme sati ayyaṃ na passāmi, appekadā me ayyaṃ passantiyā deyyadhammo na hoti. Ajja pana me ayyo ca diṭṭho, deyyadhammo cāyaṃ atthi, karissati nu kho me saṅgahan”ti. Sā bhattabhājanaṃ oropetvā theraṃ pañcapatiṭṭhitena vanditvā, “bhante, idaṃ lūkhaṃ vā paṇītaṃ vāti acintetvā dāsassa vo saṅgahaṃ karothā”ti āha. Thero pattaṃ upanāmetvā tāya ekena hatthena bhājanaṃ dhāretvā ekena hatthena tato bhattaṃ dadamānāya upaḍḍhabhatte dinne “alan”ti hatthena pattaṃ pidahi. Sā, “bhante, ekova paṭiviso, na sakkā dvidhā kātuṃ. Tumhākaṃ dāsassa idhalokasaṅgahaṃ akatvā paralokasaṅgahaṃ karotha, niravasesameva dātukāmamhī”ti vatvā sabbameva therassa patte patiṭṭhapetvā “tumhehi diṭṭhadhammasseva bhāgī assan”ti patthanaṃ akāsi. Thero “evaṃ hotū”ti vatvā ṭhitakova anumodanaṃ karitvā ekasmiṃ udakaphāsukaṭṭhāne nisīditvā bhattakiccamakāsi. Sāpi nivattitvā taṇḍule pariyesitvā bhattaṃ paci. Puṇṇopi aḍḍhakarīsamattaṭṭhānaṃ kasitvā jighacchaṃ sahituṃ asakkonto goṇe vissajjetvā ekarukkhacchāyaṃ pavisitvā maggaṃ olokento nisīdi.

Athassa bhariyā bhattaṃ ādāya gacchamānā taṃ disvāva “esa jighacchāya pīḷito maṃ olokento nisinno. Sace maṃ ‘ativiya je cirāyī’ti tajjetvā patodalaṭṭhiyā maṃ paharissati, mayā katakammaṃ niratthakaṃ bhavissati. Paṭikaccevassa ārocessāmī”ti cintetvā evamāha – “sāmi, ajjekadivasaṃ cittaṃ pasādehi, mā mayā katakammaṃ niratthakaṃ kari. Ahañhi pātova te bhattaṃ āharantī antarāmagge dhammasenāpatiṃ disvā tava bhattaṃ tassa datvā puna gantvā bhattaṃ pacitvā āgatā, pasādehi, sāmi, cittan”ti. So “kiṃ vadesi, bhadde”ti pucchitvā puna tamatthaṃ sutvā, “bhadde, sādhu vata te kataṃ mama bhattaṃ ayyassa dadamānāya, mayāpissa ajja pātova dantakaṭṭhañca mukhodakañca dinnan”ti pasannamānaso taṃ vacanaṃ abhinanditvā ussure laddhabhattatāya kilantakāyo tassā aṅke sīsaṃ katvā niddaṃ okkami.

Athassa pātova kasitaṭṭhānaṃ paṃsucuṇṇaṃ upādāya sabbaṃ rattasuvaṇṇaṃ kaṇikārapuppharāsi viya sobhamānaṃ aṭṭhāsi. So pabuddho oloketvā bhariyaṃ āha – “bhadde, etaṃ kasitaṭṭhānaṃ sabbaṃ mama suvaṇṇaṃ hutvā paññāyati, kiṃ nu kho me atiussure laddhabhattatāya akkhīni bhamantī”ti. “Sāmi, mayhampi evameva paññāyatī”ti. So uṭṭhāya tattha gantvā ekapiṇḍaṃ gahetvā naṅgalasīse paharitvā suvaṇṇabhāvaṃ ñatvā “aho ayyassa dhammasenāpatissa me dinnadānena ajjeva vipāko dassito, na kho pana sakkā ettakaṃ dhanaṃ paṭicchādetvā paribhuñjitun”ti bhariyāya ābhataṃ bhattapātiṃ suvaṇṇassa pūretvā rājakulaṃ gantvā raññā katokāso pavisitvā rājānaṃ abhivādetvā “kiṃ, tātā”ti vutte, “deva, ajja mayā kasitaṭṭhānaṃ sabbaṃ suvaṇṇabharitameva hutvā ṭhitaṃ, idaṃ suvaṇṇaṃ āharāpetuṃ vaṭṭatī”ti. “Kosi tvan”ti? “Puṇṇo nāma ahan”ti. “Kiṃ pana te ajja katan”ti? “Dhammasenāpatissa me ajja pātova dantakaṭṭhañca mukhodakañca dinnaṃ, bhariyāyapi me mayhaṃ āharaṇabhattaṃ tasseva dinnan”ti.

Taṃ sutvā rājā “ajjeva kira, bho, dhammasenāpatissa dinnadānena vipāko dassito”ti vatvā, “tāta, kiṃ karomī”ti pucchi. “Bahūni sakaṭasahassāni pahiṇitvā suvaṇṇaṃ āharāpethā”ti. Rājā sakaṭāni pahiṇi. Rājapurisesu “rañño santakan”ti gaṇhantesu gahitagahitaṃ mattikāva hoti. Te gantvā rañño ārocetvā “tumhehi kinti vatvā gahitan”ti. Puṭṭhā “tumhākaṃ santakan”ti āhaṃsu. Na mayhaṃ, tātā, santakaṃ, gacchatha “puṇṇassa santakan”ti vatvā gaṇhathāti. Te tathā kariṃsu, gahitagahitaṃ suvaṇṇameva ahosi. Sabbampi āharitvā rājaṅgaṇe rāsimakaṃsu, asītihatthubbedho rāsi ahosi. Rājā nāgare sannipātetvā “imasmiṃ nagare atthi kassaci ettakaṃ suvaṇṇan”ti? “Natthi, devā”ti. “Kiṃ panassa dātuṃ vaṭṭatī”ti? “Seṭṭhichattaṃ, devā”ti. Rājā “bāhudhanaseṭṭhi nāma hotū”ti mahantena bhogena saddhiṃ tassa seṭṭhichattamadāsi. Atha naṃ so āha – “mayaṃ, deva, ettakaṃ kālaṃ parakule vasimhā, vasanaṭṭhānaṃ no dethā”ti. “Tena hi passa, esa gumbo paññāyati, etaṃ harāpetvā gehaṃ kārehī”ti purāṇaseṭṭhissa gehaṭṭhānaṃ ācikkhi. So tasmiṃ ṭhāne katipāheneva gehaṃ kārāpetvā gehappavesanamaṅgalañca chattamaṅgalañca ekatova karonto sattāhaṃ buddhappamukhassa bhikkhusaṅghassa dānaṃ adāsi. Athassa satthā anumodanaṃ karonto anupubbiṃ kathaṃ kathesi. Dhammakathāvasāne puṇṇaseṭṭhi ca bhariyā cassa dhītā ca uttarāti tayo janā sotāpannā ahesuṃ.

Aparabhāge rājagahaseṭṭhi puṇṇaseṭṭhino dhītaraṃ attano puttassa vāresi. So “nāhaṃ dassāmī”ti vatvā “mā evaṃ karotu, ettakaṃ kālaṃ amhe nissāya vasanteneva te sampatti laddhā, detu me puttassa dhītaran”ti vutte “so micchādiṭṭhiko, mama dhītā tīhi ratanehi vinā vattituṃ na sakkoti, nevassa dhītaraṃ dassāmī”ti āha. Atha naṃ bahū seṭṭhigaṇādayo kulaputtā “mā tena saddhiṃ vissāsaṃ bhindi, dehissa dhītaran”ti yāciṃsu. So tesaṃ vacanaṃ sampaṭicchitvā āsāḷhipuṇṇamāyaṃ dhītaraṃ adāsi. Sā patikulaṃ gatakālato paṭṭhāya bhikkhuṃ vā bhikkhuniṃ vā upasaṅkamituṃ dānaṃ vā dātuṃ dhammaṃ vā sotuṃ nālattha. Evaṃ aḍḍhatiyesu māsesu vītivattesu santike ṭhitaṃ paricārikaṃ pucchi – “idāni kittakaṃ antovassassa avasiṭṭhan”ti? “Aḍḍhamāso, ayye”ti. Sā pitu sāsanaṃ pahiṇi “kasmā maṃ evarūpe bandhanāgāre pakkhipiṃsu, varaṃ me lakkhaṇāhataṃ katvā paresaṃ dāsiṃ sāvetuṃ. Evarūpassa micchādiṭṭhikulassa dātuṃ na vaṭṭati. Āgatakālato paṭṭhāya bhikkhudassanādīsu ekampi puññaṃ kātuṃ na labhāmī”ti.

Athassā pitā “dukkhitā vata me dhītā”ti anattamanataṃ pavedetvā pañcadasa kahāpaṇasahassāni pesesi “imasmiṃ nagare sirimā nāma gaṇikā atthi, devasikaṃ sahassaṃ gaṇhāti. Imehi kahāpaṇehi taṃ ānetvā sāmikassa pādaparicārikaṃ katvā sayaṃ puññāni karotū”ti . Sā sirimaṃ pakkosāpetvā “sahāyike ime kahāpaṇe gahetvā imaṃ aḍḍhamāsaṃ tava sahāyakaṃ paricarāhī”ti āha. Sā “sādhū”ti paṭissuṇi. Sā taṃ ādāya sāmikassa santikaṃ gantvā tena sirimaṃ disvā “kiṃ idan”ti vutte, “sāmi, imaṃ aḍḍhamāsaṃ mama sahāyikā tumhe paricaratu, ahaṃ pana imaṃ aḍḍhamāsaṃ dānañceva dātukāmā dhammañca sotukāmā”ti āha. So taṃ abhirūpaṃ itthiṃ disvā uppannasineho “sādhū”ti sampaṭicchi.

Uttarāpi kho buddhappamukhaṃ bhikkhusaṅghaṃ nimantetvā, “bhante, imaṃ aḍḍhamāsaṃ aññattha agantvā idheva bhikkhā gahetabbā”ti satthu paṭiññaṃ gahetvā “ito dāni paṭṭhāya yāva mahāpavāraṇā, tāva satthāraṃ upaṭṭhātuṃ dhammañca sotuṃ labhissāmī”ti tuṭṭhamānasā “evaṃ yāguṃ pacatha, evaṃ pūve pacathā”ti mahānase sabbakiccāni saṃvidahantī vicarati. Athassā sāmiko “sve pavāraṇā bhavissatī”ti mahānasābhimukho vātapāne ṭhatvā “kiṃ nu kho karontī sā andhabālā vicaratī”ti olokento taṃ seṭṭhīdhītaraṃ sedakilinnaṃ chārikāya okiṇṇaṃ aṅgāramasimakkhitaṃ tathā saṃvidahitvā vicaramānaṃ disvā “aho andhabālā evarūpe ṭhāne imaṃ sirisampattiṃ nānubhavati, ‘muṇḍakasamaṇe upaṭṭhahissāmī’ti tuṭṭhacittā vicaratī”ti hasitvā apagañchi.

Tasmiṃ apagate tassa santike ṭhitā sirimā “kiṃ nu kho oloketvā esa hasī”ti teneva vātapānena olokentī uttaraṃ disvā “imaṃ oloketvā iminā hasitaṃ, addhā imassa etāya saddhiṃ santhavo atthī”ti cintesi. Sā kira aḍḍhamāsaṃ tasmiṃ gehe bāhirakaitthī hutvā vasamānāpi taṃ sampattiṃ anubhavamānā attano bāhirakaitthibhāvaṃ ajānitvā “ahaṃ gharasāminī”ti saññamakāsi. Sā uttarāya āghātaṃ bandhitvā “dukkhamassā uppādessāmī”ti pāsādā oruyha mahānasaṃ pavisitvā pūvapacanaṭṭhāne pakkuthitaṃ sappiṃ kaṭacchunā ādāya uttarābhimukhaṃ pāyāsi. Uttarā taṃ āgacchantiṃ disvā “mama sahāyikāya mayhaṃ upakāro kato, cakkavāḷaṃ atisambādhaṃ, brahmaloko atinīcako, mama sahāyikāya guṇova mahanto. Ahañhi etaṃ nissāya dānañca dātuṃ dhammañca sotuṃ labhiṃ. Sace mama etissā upari kopo atthi, idaṃ sappi maṃ dahatu. Sace natthi, mā dahatū”ti taṃ mettāya phari. Tāya tassā matthake āsittaṃ pakkuthitasappi sītudakaṃ viya ahosi.

Atha naṃ “idaṃ sītalaṃ bhavissatī”ti kaṭacchuṃ pūretvā ādāya āgacchantiṃ uttarāya dāsiyo disvā “apehi dubbinīte, na tvaṃ amhākaṃ ayyāya pakkuthitaṃ sappiṃ āsiñcituṃ anucchavikā”ti santajjentiyo ito cito ca uṭṭhāya hatthehi ca pādehi ca pothetvā bhūmiyaṃ pātesuṃ. Uttarā vārentīpi vāretuṃ nāsakkhi. Athassā upari ṭhitā sabbā dāsiyo paṭibāhitvā “kissa te evarūpaṃ bhāriyaṃ katan”ti sirimaṃ ovaditvā uṇhodakena nhāpetvā satapākatelena abbhañji. Tasmiṃ khaṇe sā attano bāhirakitthibhāvaṃ ñatvā cintesi – “mayā bhāriyaṃ kammaṃ kataṃ sāmikassa hasanamattakāraṇā imissā upari pakkuthitaṃ sappiṃ āsiñcantiyā, ayaṃ ‘gaṇhatha nan’ti dāsiyo na āṇāpesi. Maṃ viheṭhanakālepi sabbadāsiyo paṭibāhitvā mayhaṃ kattabbameva akāsi. Sacāhaṃ imaṃ na khamāpessāmi, muddhā me sattadhā phaleyyā”ti tassā pādamūle nipajjitvā, “ayye, khamāhi me”ti āha. Ahaṃ sapitikā dhītā, pitari khamante khamāmīti. Hotu, ayye, pitaraṃ te puṇṇaseṭṭhiṃ khamāpessāmīti. Puṇṇo mama vaṭṭajanakapitā, vivaṭṭajanake pitari khamante panāhaṃ khamissāmīti. Ko pana te vivaṭṭajanakapitāti? Sammāsambuddhoti. Mayhaṃ tena saddhiṃ vissāso natthīti. Ahaṃ karissāmi, satthā sve bhikkhusaṅghaṃ ādāya idhāgamissati, tvaṃ yathāladdhaṃ sakkāraṃ gahetvā idheva āgantvā taṃ khamāpehīti. Sā “sādhu, ayye”ti uṭṭhāya attano gehaṃ gantvā pañcasatā parivāritthiyo āṇāpetvā nānāvidhāni khādanīyāni ceva sūpeyyāni ca sampādetvā punadivase taṃ sakkāraṃ ādāya uttarāya gehaṃ āgantvā buddhappamukhassa bhikkhusaṅghassa patte patiṭṭhāpetuṃ avisahantī aṭṭhāsi. Taṃ sabbaṃ gahetvā uttarāva saṃvidahi. Sirimāpi bhattakiccāvasāne saddhiṃ parivārena satthu pādamūle nipajji.

Atha naṃ satthā pucchi – “ko te aparādho”ti? Bhante, mayā hiyyo idaṃ nāma kataṃ, atha me sahāyikā maṃ viheṭhayamānā dāsiyo nivāretvā mayhaṃ upakārameva akāsi. Sāhaṃ imissā guṇaṃ jānitvā imaṃ khamāpesiṃ, atha maṃ esā “tumhesu khamantesu khamissāmī”ti āha. “Evaṃ kira uttare”ti? “Āma, bhante, sīse me sahāyikāya pakkuthitasappi āsittan”ti. Atha “tayā kiṃ cintitan”ti? “Cakkavāḷaṃ atisambādhaṃ, brahmaloko atinīcako, mama sahāyikāya guṇova mahanto. Ahañhi etaṃ nissāya dānañca dātuṃ dhammañca sotuṃ alatthaṃ, sace me imissā upari kopo atthi, idaṃ maṃ dahatu. No ce, mā dahatū”ti evaṃ cintetvā imaṃ mettāya phariṃ, bhanteti. Satthā “sādhu sādhu, uttare, evaṃ kodhaṃ jinituṃ vaṭṭati. Kodho hi nāma akkodhena, akkosakaparibhāsako anakkosantena aparibhāsantena, thaddhamaccharī attano santakassa dānena, musāvādī saccavacanena jinitabbo”ti vatvā imaṃ gāthamāha –

223.

“Akkodhena jine kodhaṃ, asādhuṃ sādhunā jine;

Jine kadariyaṃ dānena, saccenālikavādinan”ti.

二二三 以不怒胜愤怒，以善胜不善，以布施胜吝啬，以真实胜虚妄。

Tattha akkodhenāti kodhano hi puggalo akkodhena hutvā jinitabbo. Asādhunti abhaddako bhaddakena hutvā jinitabbo. Kadariyanti thaddhamaccharī attano santakassa cāgacittena jinitabbo. Alikavādī saccavacanena jinitabbo. Tasmā evamāha – “akkodhena jine kodhaṃ…pe… saccenālikavādinan”ti.

Desanāvasāne sirimā saddhiṃ pañcasatāhi itthīhi sotāpattiphale patiṭṭhahīti.

Uttarāupāsikāvatthu tatiyaṃ.

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/17. Kodhavagga 忿怒品 (Dhp 17, 221-234)”

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【经名】 17.4 Mahāmoggallānapañhavatthu 往生天界之法 (Dhp 17.4, 224)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

224.

Saccaṃ bhaṇe na kujjheyya, dajjā appampi [dajjā’ppasmimpi (sī. pī.), dajjā appasmi (syā. ka.)] yācito;

Etehi tīhi ṭhānehi, gacche devāna santike.

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二二四 说实话，不发怒，即使自己拥有的很少，也施舍给乞求者；凭借这三件事，能生在诸天神旁边。

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往生天界的方法

人应该说实话，不可忿怒，

即使自己拥有的不多，仍然应该布施给乞求的人，

能够做到这三件事的人，可往生诸天。 (偈 224)

大目犍连尊者有一次在天界看见很多天神住在舒适的华屋中。他请教他们究竟做了 什么善行，能够往生天界。他们的回答各自不同，其中一位说，他所以往生天上，不是 因为布施或听闻佛法，而只因为他总是实话实说。另一位女天神则说，虽然她的主人殴 打辱骂她，但是她不生主人的气，心中没有任何的瞋念。她说控制自己的脾气，涤除恨 意使她往生天界。其他天神则说他们在能力范围内，用自己的方法，为他人的利益而布 施。大目犍连尊者回到精舍后，请教佛陀，一个人说实话，不发脾气或只布施少量微不 足道的东西，就能往生天上吗？

佛陀回答他：“你不是亲眼目睹，亲耳听闻那些天神的说辞吗？你不该有任何的怀 疑。即使少量的功德也能使人往生天上。”

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【Dhammapada-aṭṭhakathā 法句经义注】

4. Mahāmoggallānattherapañhavatthu

Saccaṃbhaṇeti imaṃ dhammadesanaṃ satthā jetavane viharanto mahāmoggallānattherassa pañhaṃ ārabbha kathesi.

Ekasmiñhi samaye thero devacārikaṃ gantvā mahesakkhāya devatāya vimānadvāre ṭhatvā taṃ attano santikaṃ āgantvā vanditvā ṭhitaṃ evamāha – “devate mahatī te sampatti, kiṃ kammaṃ katvā imaṃ alatthā”ti? “Mā maṃ, bhante, pucchathā”ti. Devatā kira attano parittakammena lajjamānā evaṃ vadati. Sā pana therena “kathehiyevā”ti vuccamānā āha – “bhante, mayā neva dānaṃ dinnaṃ, na pūjā katā, na dhammo suto, kevalaṃ saccamattaṃ rakkhitan”ti. Thero aññāni vimānadvārāni gantvā āgatāgatā aparāpi devadhītaro pucchi. Tāsupi tatheva niguhitvā theraṃ paṭibāhituṃ asakkontīsu ekā tāva āha – “bhante, mayā neva dānādīsu kataṃ nāma atthi, ahaṃ pana kassapabuddhakāle parassa dāsī ahosiṃ, tassā me sāmiko ativiya caṇḍo pharuso, gahitaggahiteneva kaṭṭhena vā kaliṅgarena vā sīsaṃ bhindati. Sāhaṃ uppanne kope ‘esa tava sāmiko lakkhaṇāhataṃ vā kātuṃ nāsādīni vā chindituṃ issaro, mā kujjhī’ti attānameva paribhāsetvā kopaṃ nāma na akāsiṃ, tena me ayaṃ sampatti laddhā”ti. Aparā āha – “ahaṃ, bhante, ucchukhettaṃ rakkhamānā ekassa bhikkhuno ucchuyaṭṭhiṃ adāsiṃ”. Aparā ekaṃ timbarusakaṃ adāsiṃ. Aparā ekaṃ eḷālukaṃ adāsiṃ. Aparā ekaṃ phārusakaṃ adāsiṃ. Aparā ekaṃ mūlamuṭṭhiṃ. Aparā “nimbamuṭṭhin”tiādinā nayena attanā attanā kataṃ parittadānaṃ ārocetvā “iminā iminā kāraṇena amhehi ayaṃ sampatti laddhā”ti āhaṃsu.

Thero tāhi katakammaṃ sutvā satthāraṃ upasaṅkamitvā pucchi – “sakkā nu kho, bhante, saccakathanamattena, kopanibbāpanamattena, atiparittakena timbarusakādidānamattena dibbasampattiṃ laddhun”ti. “Kasmā maṃ, moggallāna, pucchasi, nanu te devatāhi ayaṃ attho kathito”ti? “Āma, bhante, labbhati maññe ettakena dibbasampattī”ti. Atha naṃ satthā “moggallāna, saccamattaṃ kathetvāpi kopamattaṃ jahitvāpi parittakaṃ dānaṃ datvāpi devalokaṃ gacchatiyevā”ti vatvā imaṃ gāthamāha –

224.

“Saccaṃ bhaṇe na kujjheyya, dajjā appampi yācito;

Etehi tīhi ṭhānehi, gacche devāna santike”ti.

Tattha saccaṃ bhaṇeti saccaṃ dīpeyya vohareyya, sacce patiṭṭhaheyyāti attho. Na kujjheyyāti parassa na kujjheyya . Yācitoti yācakā nāma sīlavanto pabbajitā. Te hi kiñcāpi “dethā”ti ayācitvāva gharadvāre tiṭṭhanti, atthato pana yācantiyeva nāma. Evaṃ sīlavantehi yācito appasmiṃ deyyadhamme vijjamāne appamattakampi dadeyya. Etehi tīhīti etesu tīsu ekenāpi kāraṇena devalokaṃ gaccheyyāti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Mahāmoggallānattherapañhavatthu catutthaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/17. Kodhavagga 忿怒品 (Dhp 17, 221-234)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 17.5 Buddhapitubrāhmaṇavatthu 误把佛陀当儿子 (Dhp 17.5, 225)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

225.

Ahiṃsakā ye munayo [ahiṃsakāyā munayo (ka.)], niccaṃ kāyena saṃvutā;

Te yanti accutaṃ ṭhānaṃ, yattha gantvā na socare.

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二二五 不伤害众生的圣者，常常守护约束其身；他们去到不死境界，到了那里，不再忧愁。

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误把佛陀当作儿子的婆罗门

调伏色身，不伤害众生的圣者，

证得不死的境界(涅槃)，不再受苦。 (偈 225)

有一次，佛陀和一位随从比丘到裟祇城去化缘。一位年老的婆罗门看见佛陀，就说：“我的孩子，你已经很久没来看我们了！来吧！让你的母亲也瞧瞧你。”说完后，他就要佛陀回他家去，到达他家时，他的妻子也向佛陀说类似的话， 并且向他们的孩子介绍佛陀是他们的大哥，更要他们向佛陀致意。 从此以后，这对夫妇供养佛陀，听佛陀说法， 夫妇两人也因此都证得三果。

比丘们十分困惑，不知道为什么这对婆罗门夫妇会称呼佛陀为儿子。 佛陀向他们解释：“比丘们！他们如此称呼我，是因为过去很多世时，我是他们的儿子或侄子。” 佛陀亲近这对夫妇达三个月之久，这对夫妇因此证得阿罗汉果。

这对夫妇逝世时，比丘们不晓得他们已经般涅槃了，就问佛陀他们往生何处？ 佛陀回答他们：“阿罗汉们不往生任何地方，他们已经获得涅槃的究竟法喜。”

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【Dhammapada-aṭṭhakathā 法句经义注】

5. Buddhapitubrāhmaṇavatthu

Ahiṃsakā yeti imaṃ dhammadesanaṃ satthā sāketaṃ nissāya añjanavane viharanto bhikkhūhi paṭṭhapañhaṃ ārabbha kathesi.

Bhagavato kira bhikkhusaṅghaparivutassa sāketaṃ piṇḍāya pavisanakāle eko sāketavāsī mahallakabrāhmaṇo nagarato nikkhamanto antaragharadvāre dasabalaṃ disvā pādesu nipatitvā gopphakesu daḷhaṃ gahetvā, “tāta, nanu nāma puttehi jiṇṇakāle mātāpitaro paṭijaggitabbā, kasmā ettakaṃ kālaṃ amhākaṃ attānaṃ na dassesi. Mayā tāva diṭṭhosi, mātarampi passituṃ ehī”ti satthāraṃ gahetvā attano gehaṃ agamāsi. Satthā tattha gantvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena. Brāhmaṇīpi āgantvā satthu pādesu nipatitvā, “tāta, ettakaṃ kālaṃ kuhiṃ gatosi, nanu nāma mātāpitaro mahallakakāle upaṭṭhātabbā”ti vatvā puttadhītaro “etha bhātaraṃ vandathā”ti vandāpesi. Te ubhopi tuṭṭhamānasā buddhappamukhaṃ bhikkhusaṅghaṃ parivisitvā, “bhante, idheva nibaddhaṃ bhikkhaṃ gaṇhathā”ti vatvā “buddhā nāma ekaṭṭhāneyeva nibaddhaṃ bhikkhaṃ na gaṇhantī”ti vutte, “tena hi, bhante, ye vo nimantetuṃ āgacchanti, te amhākaṃ santikaṃ pahiṇeyyāthā”ti āhaṃsu. Satthā tato paṭṭhāya nimantetuṃ āgate “gantvā brāhmaṇassa āroceyyāthā”ti pesesi. Te gantvā “mayaṃ svātanāya satthāraṃ nimantemā”ti brāhmaṇaṃ vadanti. Brāhmaṇo punadivase attano gehato bhattabhājanasūpeyyabhājanāni ādāya satthu nisīdanaṭṭhānaṃ gacchati. Aññatra pana nimantane asati satthā brāhmaṇasseva gehe bhattakiccaṃ karoti. Te ubhopi attano deyyadhammaṃ niccakālaṃ tathāgatassa dentā dhammakathaṃ suṇantā anāgāmiphalaṃ pāpuṇiṃsu.

Bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ, “āvuso, brāhmaṇo ‘tathāgatassa suddhodano pitā, mahāmāyā mātā’ti jānāti, jānantova saddhiṃ brāhmaṇiyā tathāgataṃ ‘amhākaṃ putto’ti vadati, satthāpi tatheva adhivāseti. Kiṃ nu kho kāraṇan”ti? Satthā tesaṃ kathaṃ sutvā, “bhikkhave, ubhopi te attano puttameva puttoti vadantī”ti vatvā atītaṃ āhari.

Atīte, bhikkhave, ayaṃ brāhmaṇo nirantaraṃ pañca jātisatāni mayhaṃ pitā ahosi, pañca jātisatāni cūḷapitā, pañca jātisatāni mahāpitā. Sāpi me brāhmaṇī nirantarameva pañca jātisatāni mātā ahosi, pañca jātisatāni cūḷamātā, pañca jātisatāni mahāmātā. Evāhaṃ diyaḍḍhajātisahassaṃ brāhmaṇassa hatthe saṃvaḍḍho, diyaḍḍhajātisahassaṃ brāhmaṇiyā hattheti tīṇi jātisahassāni tesaṃ puttabhāvaṃ dassetvā imā gāthā abhāsi –

“Yasmiṃ mano nivisati, cittañcāpi pasīdati;

Adiṭṭhapubbake pose, kāmaṃ tasmimpi vissase. (jā. 1.1.68);

“Pubbeva sannivāsena, paccuppannahitena vā;

Evaṃ taṃ jāyate pemaṃ, uppalaṃva yathodake”ti. (jā. 1.2.174);

Satthā temāsameva taṃ kulaṃ nissāya vihāsi. Te ubhopi arahattaṃ sacchikatvā parinibbāyiṃsu. Atha nesaṃ mahāsakkāraṃ katvā ubhopi ekakūṭāgārameva āropetvā nīhariṃsu. Satthāpi pañcasatabhikkhuparivāro tehi saddhiṃyeva āḷāhanaṃ agamāsi. “Buddhānaṃ kira mātāpitaro”ti mahājano nikkhami. Satthāpi āḷāhanasamīpe ekaṃ sālaṃ pavisitvā aṭṭhāsi. Manussā satthāraṃ vanditvā ekamante ṭhatvā, “bhante, ‘mātāpitaro vo kālakatā’ti mā cintayitthā”ti satthārā saddhiṃ paṭisanthāraṃ karonti. Satthā te “mā evaṃ avacutthā”ti appaṭikkhipitvā parisāya āsayaṃ oloketvā taṅkhaṇānurūpaṃ dhammaṃ desento –

“Appaṃ vata jīvitaṃ idaṃ,

Oraṃ vassasatāpi miyyati;

Yo cepi aticca jīvati,

Atha so jarasāpi miyyatī”ti. (su. ni. 810; mahāni. 39) –

Idaṃ jarāsuttaṃ kathesi. Desanāvasāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi. Bhikkhū brāhmaṇassa ca brāhmaṇiyā ca parinibbutabhāvaṃ ajānantā, “bhante, tesaṃ ko abhisamparāyo”ti pucchiṃsu. Satthā, “bhikkhave, evarūpānaṃ asekhamunīnaṃ abhisamparāyo nāma natthi. Evarūpā hi accutaṃ amataṃ mahānibbānameva pāpuṇantī”ti vatvā imaṃ gāthamāha –

225.

“Ahiṃsakā ye munayo, niccaṃ kāyena saṃvutā;

Te yanti accutaṃ ṭhānaṃ, yattha gantvā na socare”ti.

Tattha munayoti moneyyapaṭipadāya maggaphalapattā asekhamunayo. Kāyenāti desanāmattamevetaṃ, tīhipi dvārehi susaṃvutāti attho. Accutanti sassataṃ. Ṭhānanti akuppaṭṭhānaṃ dhuvaṭṭhānaṃ. Yatthāti yasmiṃ nibbāne gantvā na socare na socanti na vihaññanti, taṃ ṭhānaṃ gacchantīti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Buddhapitubrāhmaṇavatthu pañcamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/17. Kodhavagga 忿怒品 (Dhp 17, 221-234)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 17.6 Puṇṇadāsīvatthu 恒常觉醒 (Dhp 17.6, 226)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

226.

Sadā jāgaramānānaṃ, ahorattānusikkhinaṃ;

Nibbānaṃ adhimuttānaṃ, atthaṃ gacchanti āsavā.

☸---------------------------------------------------------------------

二二六 恒常保持警醒的人，日夜勤奋修学，向往于涅槃的人，他们的烦恼终将止息。

☸.....................................................................

制作礼物的布施者

时时保持醒觉，日夜勤勉修学，

并且志向涅槃的人，息灭所有的烦恼。 (偈 226)

一天夜晚，女奴璞娜仍在为她的主人舂米，但实在太疲倦了，所以就稍为休息一会 儿。这时候，她瞥见达帕尊者带领一群刚才听完说法的比丘回到个人的房间去。她看见 他们这么晚仍然未睡眠，心中想着：“我是因为太可怜，必须一直工作，才会这么晚还 未得安憩。他们那些修行人为什么也这么晚还不休憩呢？也许他们其中有人生病或者他 们有什么困扰吧。”

第二天清晨，璞娜把一些米浸在水中，然后拿来做糕饼，做完之后，她带着这些粗 糙的糕饼，打算到河边去吃。路上，她看见佛陀正在化缘，她心中嘀咕着：“前些日子 我遇见佛陀时，手上没任何东西可以供养，但当我有东西可以供养时，又遇不着他。今 天，我遇见他，碰巧手上也有这些糕饼，但不知他可愿意吃这么粗糙的糕饼吗？”佛陀 明白他的心念，就接受他的糕饼，并且要阿难在地上铺席垫，佛陀就坐在席垫上，进食 璞娜供养的糕饼。进食后，佛陀为璞娜澄清心中的疑惑：“你没有时间睡眠，因为你必 须努力工作。至于比丘们，他们必须经常保持醒觉、正念现前，所以才晚睡。不管什么 身份，人都应保持醒觉，正念现前，不可怠惰。”

细细思量佛陀的话后，璞娜深深理解佛法。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

6. Puṇṇadāsīvatthu

Sadā jāgaramānānanti imaṃ dhammadesanaṃ satthā gijjhakūṭe viharanto puṇṇaṃ nāma rājagahaseṭṭhino dāsiṃ ārabbha kathesi.

Tassā kira ekadivasaṃ koṭṭanatthāya bahuvīhiṃ adaṃsu. Sā rattimpi dīpaṃ jāletvā vīhiṃ koṭṭentī vissamanatthāya sedatintena gattena bahivāte aṭṭhāsi. Tasmiṃ samaye dabbo mallaputto bhikkhūnaṃ senāsanapaññāpako ahosi. So dhammassavanaṃ sutvā attano attano senāsanaṃ gacchantānaṃ bhikkhūnaṃ aṅguliṃ jāletvā purato purato maggadesanatthāya gacchanto bhikkhūnaṃ ālokaṃ nimmini. Puṇṇā tenālokena pabbate vicarante bhikkhū disvā “ahaṃ tāva attano dukkhena upaddutā imāyapi velāya niddaṃ na upemi, bhaddantā kiṃ kāraṇā na niddāyantī”ti cintetvā “addhā kassaci bhikkhuno aphāsukaṃ vā bhavissati, dīghajātikena vā upaddavo bhavissatī”ti saññaṃ katvā pātova kuṇḍakaṃ ādāya udakena temetvā hatthatale pūvaṃ katvā aṅgāresu pacitvā ucchaṅge katvā titthamagge khādissāmīti ghaṭaṃ ādāya titthābhimukhī pāyāsi. Satthāpi gāmaṃ piṇḍāya pavisituṃ tameva maggaṃ paṭipajji.

Sā satthāraṃ disvā cintesi – “aññesu divasesu satthari diṭṭhepi mama deyyadhammo na hoti, deyyadhamme sati satthāraṃ na passāmi, idāni me deyyadhammo ca atthi, satthā ca sammukhībhūto. Sace lūkhaṃ vā paṇītaṃ vāti acintetvā gaṇheyya, dadeyyāhaṃ imaṃ pūvan”ti ghaṭaṃ ekamante nikkhipitvā satthāraṃ vanditvā, “bhante , imaṃ lūkhaṃ dānaṃ paṭiggaṇhantā mama saṅgahaṃ karothā”ti āha. Satthā ānandattheraṃ oloketvā tena nīharitvā dinnaṃ mahārājadattiyaṃ pattaṃ upanāmetvā pūvaṃ gaṇhi. Puṇṇāpi taṃ satthu patte patiṭṭhapetvāva pañcapatiṭṭhitena vanditvā, “bhante, tumhehi diṭṭhadhammoyeva me samijjhatū”ti āha. Satthā “evaṃ hotū”ti ṭhitakova anumodanaṃ akāsi.

Puṇṇāpi cintesi – “kiñcāpi me satthā saṅgahaṃ karonto pūvaṃ gaṇhi, na panidaṃ khādissati. Addhā purato kākassa vā sunakhassa vā datvā rañño vā rājaputtassa vā gehaṃ gantvā paṇītabhojanaṃ bhuñjissatī”ti. Satthāpi “kiṃ nu kho esā cintesī”ti tassā cittācāraṃ ñatvā ānandattheraṃ oloketvā nisīdanākāraṃ dassesi. Thero cīvaraṃ paññāpetvā adāsi. Satthā bahinagareyeva nisīditvā bhattakiccaṃ akāsi. Devatā sakalacakkavāḷagabbhe devamanussānaṃ upakappanakaṃ ojaṃ madhupaṭalaṃ viya pīḷetvā tattha pakkhipiṃsu. Puṇṇā ca olokentī aṭṭhāsi. Bhattakiccāvasāne thero udakaṃ adāsi. Satthā katabhattakicco puṇṇaṃ āmantetvā “kasmā tvaṃ puṇṇe mama sāvake paribhavasī”ti āha. Na paribhavāmi, bhanteti. Atha tayā mama sāvake oloketvā kiṃ kathitanti? “Ahaṃ tāva iminā dukkhupaddavena niddaṃ na upemi, bhaddantā kimatthaṃ niddaṃ na upenti, addhā kassaci aphāsukaṃ vā bhavissati, dīghajātikena vā upaddavo bhavissatī”ti ettakaṃ mayā, bhante, cintitanti. Satthā tassā vacanaṃ sutvā “puṇṇe tvaṃ na tāva dukkhupaddavena niddāyasi, mama sāvakā sadā jāgariyamanuyuttatāya na niddāyantī”ti vatvā imaṃ gāthamāha –

226.

“Sadā jāgaramānānaṃ, ahorattānusikkhinaṃ;

Nibbānaṃ adhimuttānaṃ, atthaṃ gacchanti āsavā”ti.

Tattha ahorattānusikkhinanti divā ca rattiñca tisso sikkhā sikkhamānānaṃ. Nibbānaṃ adhimuttānanti nibbānajjhāsayānaṃ. Atthaṃ gacchantīti evarūpānaṃ sabbepi āsavā atthaṃ vināsaṃ natthibhāvaṃ gacchantīti attho.

Desanāvasāne yathāṭhitā puṇṇā sotāpattiphale patiṭṭhahi, sampattaparisāyapi sātthikā dhammadesanā ahosīti.

Satthā kuṇḍakaaṅgārapūvena bhattakiccaṃ katvā vihāraṃ agamāsi. Bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ “dukkaraṃ , āvuso, sammāsambuddhena kataṃ puṇṇāya dinnena kuṇḍakaaṅgārapūvena bhattakiccaṃ karontenā”ti. Satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte “na, bhikkhave, idāneva, pubbepi mayā imāya dinnakuṇḍakaṃ paribhuttamevā”ti vatvā atītaṃ āharitvā –

“Bhutvā tiṇaparighāsaṃ, bhutvā ācāmakuṇḍakaṃ;

Etaṃ te bhojanaṃ āsi, kasmā dāni na bhuñjasi.

“Yattha posaṃ na jānanti, jātiyā vinayena vā;

Bahuṃ tattha mahābrahme, api ācāmakuṇḍakaṃ.

“Tvañca kho maṃ pajānāsi, yādisāyaṃ hayuttamo;

Jānanto jānamāgamma, na te bhakkhāmi kuṇḍakan”ti. (jā. 1.3.10-12) –

Imaṃ kuṇḍakasindhavapotakajātakaṃ vitthāretvā kathesi.

Puṇṇadāsīvatthu chaṭṭhaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/17. Kodhavagga 忿怒品 (Dhp 17, 221-234)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 17.7 Atulaupāsakavatthu 恰恰好 (Dhp 17.7, 227-230)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

227.

Porāṇametaṃ atula, netaṃ ajjatanāmiva;

Nindanti tuṇhimāsīnaṃ, nindanti bahubhāṇinaṃ;

Mitabhāṇimpi nindanti, natthi loke anindito.

☸---------------------------------------------------------------------

二二七 阿图拉，应当知道！这不是今天才有的现象，自古以来就是这样：沉默的人被人指责，多话的人被人指责，少语的人也被人指责；世上没有不被指责的人。

☸.....................................................................

恰恰好

阿图拉应知，这（被诽谤）不是现在才有的现象，自古以来就是如此：沉默不语的人受诽谤，多话的人受诽谤，寡言的人也受诽谤，世间人对任何人都诽谤。 (偈 227)

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228.

Na cāhu na ca bhavissati, na cetarahi vijjati;

Ekantaṃ nindito poso, ekantaṃ vā pasaṃsito.

☸---------------------------------------------------------------------

二二八 完全只被人指责的人，或者完全只被人称赞的人，过去、未来从未有过，现在也没有。

☸.....................................................................

不论过去、未来或现在，没有人永远受人赞叹，也没有人永远受人诽谤。 (偈 228)

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229.

Yaṃ ce viññū pasaṃsanti, anuvicca suve suve;

Acchiddavuttiṃ [acchinnavuttiṃ (ka.)] medhāviṃ, paññāsīlasamāhitaṃ.

☸---------------------------------------------------------------------

二二九 贤明的人天天自我反省，行为没有过失，具足智慧与戒行的人，才会被智者们称赞。

☸.....................................................................

如果行为无瑕疵，智慧与德行兼备， 连智者都日夜加以赞叹的人， (偈 229)

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230.

Nikkhaṃ [nekkhaṃ (sī. syā. pī.)] jambonadasseva, ko taṃ ninditumarahati;

Devāpi naṃ pasaṃsanti, brahmunāpi pasaṃsito.

☸---------------------------------------------------------------------

二三〇 如同阎浮金一样纯净的人，谁能指责他呢？他被天神们称赞，也被大梵天所称赞。

☸.....................................................................

如阎浮河之金，一样有价值，谁能诽谤呢？甚至诸天与大梵天也赞誉这种人。 (偈 230)

阿图拉和他的同伴想要闻法。他们先去见离婆多尊者，但尊者非常冷漠，一句话也没说。他们失望之余，就去找舍利弗尊者，舍利弗明白他们的目的后，向他们说法，但内容却非常深奥，他们也不喜欢，反而嘀咕的说，舍利弗尊者的说法太冗长、太深奥了。他们又去找阿难尊者。阿难尊者对他们说最基本的佛法，他们又说，阿难尊者说的法太过简洁、笼统了。最后，他们去见佛陀：

“世尊，我们来找你，是希望听你说法。来这里之前，我们已经听过几位尊者说的法了，但都不满意。离婆多尊者甚至不理睬我们，舍利弗尊者说的法太详尽太深奥了，阿难尊者的又太简单太笼统了。我们都不喜欢他们说的法。”

佛陀回答他们：“弟子们！一般人容易指责别人，这世界上没有不被谴责。人们甚至批评国王，即使是佛陀，也被人指责。被心胸狭窄的人责骂不要紧，只有智者的谴责才算是真正的谴责，也只有智者的称赞才算是真正的称赞。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

7. Atulaupāsakavatthu

Porāṇametanti imaṃ dhammadesanaṃ satthā jetavane viharanto atulaṃ nāma upāsakaṃ ārabbha kathesi.

So hi sāvatthivāsī upāsako pañcasataupāsakaparivāro ekadivasaṃ te upāsake ādāya dhammassavanatthāya vihāraṃ gantvā revatattherassa santike dhammaṃ sotukāmo hutvā revatattheraṃ vanditvā nisīdi. So panāyasmā paṭisallānārāmo sīho viya ekacāro, tasmā tena saddhiṃ na kiñci kathesi. So “ayaṃ thero na kiñci kathesī”ti kuddho uṭṭhāya sāriputtattherassa santikaṃ gantvā ekamantaṃ ṭhito therena “kenatthena āgatatthā”ti vutte “ahaṃ, bhante, ime upāsake ādāya dhammassavanatthāya revatattheraṃ upasaṅkamiṃ, tassa me thero na kiñci kathesi, svāhaṃ tassa kujjhitvā idhāgato, dhammaṃ me kathethā”ti āha. Atha thero “tena hi upāsakā nisīdathā”ti vatvā bahukaṃ katvā abhidhammakathaṃ kathesi. Upāsakopi “abhidhammakathā nāma atisaṇhā, thero bahuṃ abhidhammameva kathesi, amhākaṃ iminā ko attho”ti kujjhitvā parisaṃ ādāya ānandattherassa santikaṃ agamāsi.

Therenāpi “kiṃ upāsakā”ti vutte, “bhante, mayaṃ dhammassavanatthāya revatattheraṃ upasaṅkamimhā, tassa santike ālāpasallāpamattampi alabhitvā kuddhā sāriputtattherassa santikaṃ agamimhā, sopi no atisaṇhaṃ bahuṃ abhidhammameva kathesi, ‘iminā amhākaṃ ko attho’ti etassāpi kujjhitvā idhāgamimhā, kathehi no, bhante, dhammakathan”ti. Tena hi nisīditvā suṇāthāti thero tesaṃ suviññeyyaṃ katvā appakameva dhammaṃ kathesi. Te therassapi kujjhitvā satthu santikaṃ gantvā vanditvā ekamantaṃ nisīdiṃsu, atha ne satthā āha – “kasmā upāsakā āgatatthā”ti? “Dhammassavanāya, bhante”ti. “Suto pana vo dhammo”ti? “Bhante, mayaṃ ādito revatattheraṃ upasaṅkamimhā, so amhehi saddhiṃ na kiñci kathesi, tassa kujjhitvā sāriputtattheraṃ upasaṅkamimhā, tena no bahu abhidhammo kathito, taṃ asallakkhetvā kujjhitvā ānandattheraṃ upasaṅkamimhā, tena no appamattakova dhammo kathito, tassapi kujjhitvā idhāgatamhā”ti.

Satthā tassa kathaṃ sutvā, “atula, porāṇato paṭṭhāya āciṇṇamevetaṃ, tuṇhībhūtampi bahukathampi mandakathampi garahantiyeva. Ekantaṃ garahitabboyeva vā hi pasaṃsitabboyeva vā natthi . Rājānopi ekacce nindanti, ekacce pasaṃsanti. Mahāpathavimpi candimasūriyepi ākāsādayopi catuparisamajjhe nisīditvā dhammaṃ kathentampi sammāsambuddhaṃ ekacce garahanti, ekacce pasaṃsanti. Andhabālānañhi nindā vā pasaṃsā vā appamāṇā, paṇḍitena pana medhāvinā nindito nindito nāma, pasaṃsito ca pasaṃsito nāma hotī”ti vatvā imā gāthā abhāsi –

227.

“Porāṇametaṃ atula, netaṃ ajjatanāmiva;

Nindanti tuṇhimāsīnaṃ, nindanti bahubhāṇinaṃ;

Mitabhāṇimpi nindanti, natthi loke anindito.

228.

“Na cāhu na ca bhavissati, na cetarahi vijjati;

Ekantaṃ nindito poso, ekantaṃ vā pasaṃsito.

229.

“Yaṃ ce viññū pasaṃsanti, anuvicca suve suve;

Acchiddavuttiṃ medhāviṃ, paññāsīlasamāhitaṃ.

230.

“Nikkhaṃ jambonadasseva, ko taṃ ninditumarahati;

Devāpi naṃ pasaṃsanti, brahmunāpi pasaṃsito”ti.

Tattha porāṇametanti purāṇakaṃ etaṃ. Atulāti taṃ upāsakaṃ nāmena ālapati. Netaṃ ajjatanāmivāti idaṃ nindanaṃ vā pasaṃsanaṃ vā ajjatanaṃ adhunā uppannaṃ viya na hoti. Tuṇhimāsīnanti kiṃ eso mūgo viya badhiro viya kiñci ajānanto viya tuṇhī hutvā nisinnoti nindanti. Bahubhāṇinanti kiṃ esa vātāhatatālapaṇṇaṃ viya taṭataṭāyati, imassa kathāpariyantoyeva natthīti nindanti. Mitabhāṇimpīti kiṃ esa suvaṇṇahiraññaṃ viya attano vacanaṃ maññamāno ekaṃ vā dve vā vatvā tuṇhī ahosīti nindanti. Evaṃ sabbathāpi imasmiṃ loke anindito nāma natthīti attho. Na cāhūti atītepi nāhosi, anāgatepi na bhavissati.

Yaṃ ce viññūti bālānaṃ nindā vā pasaṃsā vā appamāṇā, yaṃ pana paṇḍitā divase divase anuvicca nindakāraṇaṃ vā pasaṃsakāraṇaṃ vā jānitvā pasaṃsanti, acchiddāya vā sikkhāya acchiddāya vā jīvitavuttiyā samannāgatattā acchiddavuttiṃ dhammojapaññāya samannāgatattā medhāviṃ lokiyalokuttarapaññāya ceva catupārisuddhisīlena ca samannāgatattā paññāsīlasamāhitaṃ pasaṃsanti, taṃ suvaṇṇadosavirahitaṃ ghaṭṭanamajjanakkhamaṃ jambonadanikkhaṃ viya ko ninditumarahatīti attho. Devāpīti devatāpi paṇḍitamanussāpi taṃ bhikkhuṃ upaṭṭhāya thomenti pasaṃsanti. Brahmunāpīti na kevalaṃ devamanussehi, dasasahassacakkavāḷe mahābrahmunāpi esa pasaṃsitoyevāti attho.

Desanāvasāne pañcasatāpi upāsakā sotāpattiphale patiṭṭhahiṃsūti.

Atulaupāsakavatthu sattamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

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【佛历 2558.8.29 心 法师 修订】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/17. Kodhavagga 忿怒品 (Dhp 17, 221-234)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 17.8 Chabbaggiyavatthu 穿木屐 (Dhp 17.8, 231-234)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

231.

Kāyappakopaṃ rakkheyya, kāyena saṃvuto siyā;

Kāyaduccaritaṃ hitvā, kāyena sucaritaṃ care.

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二三一 守护身的不善骚动，约束自身行为；舍弃身体的恶行，以身修行善行。

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穿木屐的比丘

戒慎恶行, 调御色身, 舍离恶行, 勤修善行。 (偈 231)

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232.

Vacīpakopaṃ rakkheyya, vācāya saṃvuto siyā;

Vacīduccaritaṃ hitvā, vācāya sucaritaṃ care.

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二三二 守护语的不善骚动，约束自己言语；舍弃言语的恶行，以语修行善行。

☸.....................................................................

戒慎恶语, 调御恶语, 舍弃言语, 勤修善语。 (偈 232)

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233.

Manopakopaṃ rakkheyya, manasā saṃvuto siyā;

Manoduccaritaṃ hitvā, manasā sucaritaṃ care.

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二三三 守护意的不善骚动，约束自己心念；舍弃意念的恶行，以意修行善行。

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戒慎恶意, 调御心意, 舍离恶意, 勤修善意。 (偈 233)

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234.

Kāyena saṃvutā dhīrā, atho vācāya saṃvutā;

Manasā saṃvutā dhīrā, te ve suparisaṃvutā.

Kodhavaggo sattarasamo niṭṭhito.

☸---------------------------------------------------------------------

二三四 智者约束其身，同样也约束其语，亦约束其意；他们确实是完全善于约束的人。 忿怒品第十七 终。

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智者圆满调御自己的身口意。 (偈 234)

有一次，六位穿着木屐，双手拿着木杖的比丘在石板上走来走去，而制造很大的噪 音。佛陀听见这些噪音时，问阿难究竟是怎么一回事，阿难告诉佛陀这六位比丘的情形 。佛陀明白事情的真相后，说人必须体谅别人，不要破坏宁静的气氛，他也告诫比丘应 控制自己的言行举止。从此以后，佛陀告诫比丘不要穿木屐。

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【Dhammapada-aṭṭhakathā 法句经义注】

8. Chabbaggiyavatthu

Kāyappakopanti imaṃ dhammadesanaṃ satthā veḷuvane viharanto chabbaggiye bhikkhū ārabbha kathesi.

Ekadivasañhi satthā veḷuvane viharanto tesaṃ chabbaggiyānaṃ ubhohi hatthehi yaṭṭhiyo gahetvā kaṭṭhapādukā āruyha piṭṭhipāsāṇe caṅkamantānaṃ khaṭakhaṭātisaddaṃ sutvā, “ānanda, kiṃ saddo nāmeso”ti pucchitvā “chabbaggiyānaṃ pādukā āruyha caṅkamantānaṃ khaṭakhaṭasaddo”ti sutvā sikkhāpadaṃ paññāpetvā “bhikkhunā nāma kāyādīni rakkhituṃ vaṭṭatī”ti vatvā dhammaṃ desento imā gāthā abhāsi –

231.

“Kāyappakopaṃ rakkheyya, kāyena saṃvuto siyā;

Kāyaduccaritaṃ hitvā, kāyena sucaritaṃ care.

232.

“Vacīpakopaṃ rakkheyya, vācāya saṃvuto siyā;

Vacīduccaritaṃ hitvā, vācāya sucaritaṃ care.

233.

“Manopakopaṃ rakkheyya, manasā saṃvuto siyā;

Manoduccaritaṃ hitvā, manasā sucaritaṃ care.

234.

“Kāyena saṃvutā dhīrā, atho vācāya saṃvutā;

Manasā saṃvutā dhīrā, te ve suparisaṃvutā”ti.

Tattha kāyappakopanti tividhaṃ kāyaduccaritaṃ rakkheyya. Kāyena saṃvutoti kāyadvāre duccaritapavesanaṃ nivāretvā saṃvuto pihitadvāro siyā. Yasmā pana kāyaduccaritaṃ hitvā kāyasucaritaṃ caranto ubhayampetaṃ karoti, tasmā kāyaduccaritaṃ hitvā, kāyena sucaritaṃ careti vuttaṃ. Anantaragāthāsupi eseva nayo. Kāyena saṃvutā dhīrāti ye paṇḍitā pāṇātipātādīni akarontā kāyena, musāvādādīni akarontā vācāya, abhijjhādīni asamuṭṭhapentā manasā saṃvutā, te idha lokasmiṃ susaṃvutā surakkhitā sugopitā supihitadvārāti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Chabbaggiyavatthu aṭṭhamaṃ.

Kodhavaggavaṇṇanā niṭṭhitā.

Sattarasamo vaggo.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

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【佛历 2567.8.10 菩提僧团 更新】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/18. Malavagga 垢秽品 (Dhp 18, 235-255)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 18.1 Goghātakaputtavatthu 屠夫和儿子 (Dhp 18.1, 235-238)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

18. Malavaggo

235.

Paṇḍupalāsova dānisi, yamapurisāpi ca te [taṃ (sī. syā. kaṃ. pī.)] upaṭṭhitā;

Uyyogamukhe ca tiṭṭhasi, pātheyyampi ca te na vijjati.

☸---------------------------------------------------------------------

一八 垢秽品

二三五 你现在就像一片枯萎的叶子，阎魔的使者们也已来到你身边；你已站在出发（死亡）的门口，却没有任何旅途的资粮。

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屠夫和儿子的命运

此刻，你就像枯萎的树叶，

死神的使者已经在你的身边，

你即将展开漫长的死亡之旅，

却尚未准备任何的资粮。 (偈 235)

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236.

So karohi dīpamattano, khippaṃ vāyama paṇḍito bhava;

Niddhantamalo anaṅgaṇo, dibbaṃ ariyabhūmiṃ upehisi [dibbaṃ ariyabhūmimehisi (sī. syā. pī.), dibbamariyabhūmiṃ upehisi (?)].

☸---------------------------------------------------------------------

二三六 你应当为自己建造安全的岛屿！迅速努力，成为智者！清除污垢，毫无瑕疵，你将到达天界的圣者境地。

☸.....................................................................

为自己建造安全的岛吧！

尽早精进修行，成为智者吧！

若能拂除尘垢与诸烦恼，就能证得圣者的境界。 (偈 236)

☸*********************************************************************

237.

Upanītavayo ca dānisi, sampayātosi yamassa santike;

Vāso [vāsopi ca (bahūsu)] te natthi antarā, pātheyyampi ca te na vijjati.

☸---------------------------------------------------------------------

二三七 你现在的生命已接近终点，你已经走到阎魔的面前；途中没有你的停歇处所，而你也没有旅途的资粮。

☸.....................................................................

你的生命即将结束，

开始步向无法中途停止的死亡之旅，

但你却尚未备妥任何的资粮。 (偈 237)

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238.

So karohi dīpamattano, khippaṃ vāyama paṇḍito bhava;

Niddhantamalo anaṅgaṇo, na punaṃ jātijaraṃ [na puna jātijaraṃ (sī. syā.), na puna jātijjaraṃ (ka.)] upehisi.

☸---------------------------------------------------------------------

二三八 你应当为自己建造安全的岛屿！迅速努力，成为智者！清除污垢，毫无瑕疵，你将不再遭受生与老死。

☸.....................................................................

为自己建造安全的岛吧！

尽早精进修行，成为智者吧！

若能拂除尘垢与诸烦恼，就不再生死轮回了。 (偈 238)

舍卫城中有位从事屠宰工作很多年的屠夫。他喜欢吃牛肉，坚持每天的饮食必须有咖喱牛肉饭。有一天，他在前往河中沐浴之前，把要煮给一家人吃的肉摆在一旁。当他离开家后，他的一位朋友劝他妻子把肉卖掉，所以当天就没有咖喱牛肉饭了。他非常生气，就跑到后院去，割下一只公牛的舌头，加以烘焙之后才坐下来吃饭。

吃饭时，他想要咬一口牛舌头，但却咬断自己的舌头，而和那只公牛陷入相同的困境。大量的血从他的口中流出来，使他极度痛苦，又异常愤怒，终于死于非命，并且往生到悲惨的境界。他的妻子对他的遭遇非常惊吓，便劝他的儿子赶快离开家乡，到遥远的地方去，免得这种厄运变成诅咒，降临到他身上。她的儿子就到怛刹尸罗去当金匠。后来，他与老板的女儿结婚，也养育了几个孩子。等孩子都长大后，他才落叶归根，返回舍卫城。他的儿子们都是佛陀的虔诚信徒，所以非常担心他们的父亲，因为他的一生中没有做过任何的善行。

有一天，他们邀请佛陀和众多比丘前来家中应供。供养之后，他们告诉佛陀：“尊者，我们是以父亲的名义供养佛陀和比丘的。请您慈悲地向他说法，使他了解佛法。”

佛陀就向他们的父亲开示：“你渐渐老了，你的身体像枯萎的叶子，现在，你必须为未来的生命做准备，建立奉献和修行的生命方式，做个有智慧的人吧！”

察觉到世间生命无常，并且正念现前思考佛陀的告诫后，这老人证得了初果。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

18. Malavaggo

1. Goghātakaputtavatthu

Paṇḍupalāsovadānisīti imaṃ dhammadesanaṃ satthā jetavane viharanto ekaṃ goghātakaputtaṃ ārabbha kathesi.

Sāvatthiyaṃ kireko goghātako gāvo vadhitvā varamaṃsāni gahetvā pacāpetvā puttadārehi saddhiṃ nisīditvā maṃsañca khādati, mūlena ca vikkiṇitvā jīvikaṃ kappesi. So evaṃ pañcapaṇṇāsa vassāni goghātakakammaṃ karonto dhuravihāre viharantassa satthu ekadivasampi kaṭacchumattampi yāguṃ vā bhattaṃ vā na adāsi. So ca vinā maṃsena bhattaṃ na bhuñjati. So ekadivasaṃ divasabhāge maṃsaṃ vikkiṇitvā attano atthāya pacituṃ ekaṃ maṃsakhaṇḍaṃ bhariyāya datvā nhāyituṃ agamāsi. Athassa sahāyako gehaṃ gantvā bhariyaṃ āha – “thokaṃ me vikkiṇiyamaṃsaṃ dehi, gehaṃ me pāhunako āgato”ti. Natthi vikkiṇiyamaṃsaṃ, sahāyako te maṃsaṃ vikkiṇitvā idāni nhāyituṃ gatoti. Mā evaṃ kari, sace maṃsakhaṇḍaṃ atthi, dehīti. Sahāyakassa te nikkhittamaṃsaṃ ṭhapetvā aññaṃ natthīti. So “sahāyakassa me atthāya ṭhapitamaṃsato aññaṃ maṃsaṃ natthi, so ca vinā maṃsena na bhuñjati, nāyaṃ dassatī”ti sāmaṃyeva taṃ maṃsaṃ gahetvā pakkāmi.

Goghātakopi nhatvā āgato tāya attano pakkapaṇṇena saddhiṃ vaḍḍhetvā bhatte upanīte āha “kahaṃ maṃsan”ti? “Natthi, sāmī”ti. Nanu ahaṃ paccanatthāya maṃsaṃ datvā gatoti. Tava sahāyako āgantvā “pāhunako me āgato, vikkiṇiyamaṃsaṃ dehī”ti vatvā mayā “sahāyakassa te ṭhapitamaṃsato aññaṃ maṃsaṃ natthi, so ca vinā maṃsena na bhuñjatī”ti vuttepi balakkārena taṃ maṃsaṃ sāmaṃyeva gahetvā gatoti. Ahaṃ vinā maṃsena bhattaṃ na bhuñjāmi, harāhi nanti. Kiṃ sakkā kātuṃ, bhuñja, sāmīti. So “nāhaṃ bhuñjāmī”ti taṃ bhattaṃ harāpetvā satthaṃ ādāya pacchāgehe ṭhito goṇo atthi, tassa santikaṃ gantvā mukhe hatthaṃ pakkhipitvā jivhaṃ nīharitvā satthena mūle chinditvā ādāya gantvā aṅgāresu pacāpetvā bhattamatthake ṭhapetvā nisinno ekaṃ bhattapiṇḍaṃ bhuñjitvā ekaṃ maṃsakhaṇḍaṃ mukhe ṭhapesi. Taṅkhaṇaññevassa jivhā chijjitvā bhattapātiyaṃ pati. Taṅkhaṇaññeva kammasarikkhakaṃ vipākaṃ labhi. Sopi kho goṇo viya lohitadhārāya mukhato paggharantiyā antogehaṃ pavisitvā jaṇṇukehi vicaranto viravi.

Tasmiṃ samaye goghātakassa putto pitaraṃ olokento samīpe ṭhito hoti. Atha naṃ mātā āha – “passa, putta, imaṃ goghātakaṃ goṇaṃ viya gehamajjhe jaṇṇukehi vicaritvā viravantaṃ, idaṃ dukkhaṃ tava matthake patissati, mamampi anoloketvā attano sotthiṃ karonto palāyassū”ti. So maraṇabhayatajjito mātaraṃ vanditvā palāyi, palāyitvā ca pana takkasilaṃ agamāsi. Goghātakopi goṇo viya gehamajjhe viravanto vicaritvā kālakato avīcimhi nibbatti. Goṇopi kālamakāsi. Goghātakaputtopi takkasilaṃ gantvā suvaṇṇakārakammaṃ uggaṇhi. Athassācariyo gāmaṃ gacchanto “evarūpaṃ nāma alaṅkāraṃ kareyyāsī”ti vatvā pakkāmi. Sopi tathārūpaṃ alaṅkāraṃ akāsi. Athassācariyo āgantvā alaṅkāraṃ disvā “ayaṃ yattha katthaci gantvā jīvituṃ samattho”ti vayappattaṃ attano dhītaraṃ adāsi. So puttadhītāhi vaḍḍhi.

Athassa puttā vayappattā sippaṃ uggaṇhitvā aparabhāge sāvatthiyaṃ gantvā tattha gharāvāsaṃ saṇṭhapetvā vasantā saddhā pasannā ahesuṃ. Pitāpi nesaṃ takkasilāyaṃ kiñci kusalaṃ akatvāva jaraṃ pāpuṇi. Athassa puttā “pitā no mahallako”ti attano santikaṃ pakkosāpetvā “pitu atthāya dānaṃ dassāmā”ti buddhappamukhaṃ bhikkhusaṅghaṃ nimantayiṃsu. Te punadivase antogehe buddhappamukhaṃ bhikkhusaṅghaṃ nisīdāpetvā sakkaccaṃ parivisitvā bhattakiccāvasāne satthāraṃ āhaṃsu – “bhante, amhehi idaṃ pitu jīvabhattaṃ dinnaṃ, pitu no anumodanaṃ karothā”ti. Satthā taṃ āmantetvā, “upāsaka, tvaṃ mahallako paripakkasarīro paṇḍupalāsasadiso, tava paralokagamanāya kusalapātheyyaṃ natthi, attano patiṭṭhaṃ karohi, paṇḍito bhava, mā bālo”ti anumodanaṃ karonto imā dve gāthā abhāsi –

235.

“Paṇḍupalāsova dānisi,

Yamapurisāpi ca te upaṭṭhitā;

Uyyogamukhe ca tiṭṭhasi,

Pātheyyampi ca te na vijjati.

236.

“So karohi dīpamattano,

Khippaṃ vāyama paṇḍito bhava;

Niddhantamalo anaṅgaṇo,

Dibbaṃ ariyabhūmiṃ upehisī”ti.

Tattha paṇḍupalāsova dānisīti, upāsaka, tvaṃ idāni chijjitvā bhūmiyaṃ patitapaṇḍupalāso viya ahosi. Yamapurisāti yamadūtā vuccanti, idaṃ pana maraṇameva sandhāya vuttaṃ, maraṇaṃ te paccupaṭṭhitanti attho. Uyyogamukheti parihānimukhe, avuḍḍhimukhe ca ṭhitosīti attho. Pātheyyanti gamikassa taṇḍulādipātheyyaṃ viya paralokaṃ gacchantassa tava kusalapātheyyampi natthīti attho. So karohīti so tvaṃ samudde nāvāya bhinnāya dīpasaṅkhātaṃ patiṭṭhaṃ viya attano kusalapatiṭṭhaṃ karohi. Karonto ca khippaṃ vāyama, sīghaṃ sīghaṃ vīriyaṃ ārabha, attano kusalakammapatiṭṭhakaraṇena paṇḍito bhava. Yo hi maraṇamukhaṃ appatvā kātuṃ samatthakāleva kusalaṃ karoti, esa paṇḍito nāma, tādiso bhava, mā andhabāloti attho. Dibbaṃ ariyabhūminti evaṃ vīriyaṃ karonto rāgādīnaṃ malānaṃ nīhaṭatāya niddhantamalo aṅgaṇābhāvena anaṅgaṇo nikkileso hutvā pañcavidhaṃ suddhāvāsabhūmiṃ pāpuṇissasīti attho.

Desanāvasāne upāsako sotāpattiphale patiṭṭhahi, sampattānampi sātthikā dhammadesanā ahosīti.

Te punadivasatthāyapi satthāraṃ nimantetvā dānaṃ datvā katabhattakiccaṃ satthāraṃ anumodanakāle āhaṃsu – “bhante, idampi amhākaṃ pitu jīvabhattameva, imasseva anumodanaṃ karothā”ti. Satthā tassa anumodanaṃ karonto imā dve gāthā abhāsi –

237.

“Upanītavayo ca dānisi,

Sampayātosi yamassa santikaṃ;

Vāso te natthi antarā,

Pātheyyampi ca te na vijjati.

238.

“So karohi dīpamattano,

Khippaṃ vāyama paṇḍito bhava;

Niddhantamalo anaṅgaṇo,

Na puna jātijaraṃ upehisī”ti.

Tattha upanītavayoti upāti nipātamattaṃ, nītavayoti vigatavayo atikkantavayo, tvañcasi dāni tayo vaye atikkamitvā maraṇamukhe ṭhitoti attho. Sampayātosi yamassa santikanti maraṇamukhaṃ gantuṃ sajjo hutvā ṭhitosīti attho. Vāso te natthi antarāti yathā maggaṃ gacchantā tāni tāni kiccāni karontā antarāmagge vasanti, na evaṃ paralokaṃ gacchantā. Na hi sakkā paralokaṃ gacchantena “adhivāsetha katipāhaṃ, dānaṃ tāva demi, dhammaṃ tāva suṇāmī”tiādīni vattuṃ. Ito pana cavitvā paraloke nibbattova hoti. Imamatthaṃ sandhāyetaṃ vuttaṃ. Pātheyyanti idaṃ kiñcāpi heṭṭhā vuttameva, upāsakassa pana punappunaṃ daḷhīkaraṇatthaṃ idhāpi satthārā kathitaṃ. Jātijaranti ettha byādhimaraṇānipi gahitāneva honti. Heṭṭhimagāthāhi ca anāgāmimaggo kathito, idha arahattamaggo kathito. Evaṃ santepi yathā nāma raññā attano mukhapamāṇena kabaḷaṃ vaḍḍhetvā puttassa upanīte so kumāro attano mukhapamāṇeneva gaṇhāti, evameva satthārā uparimaggavasena dhamme desitepi upāsako attano upanissayavasena heṭṭhā sotāpattiphalaṃ patvā imissā anumodanāya avasāne anāgāmiphalaṃ patto. Sesaparisāyapi sātthikā dhammadesanā ahosīti.

Goghātakaputtavatthu paṭhamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/18. Malavagga 垢秽品 (Dhp 18, 235-255)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 18.2 Aññatarabrāhmaṇavatthu 供养圣者之婆罗门 (Dhp 18.2, 239)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

239.

Anupubbena medhāvī, thokaṃ thokaṃ khaṇe khaṇe;

Kammāro rajatasseva, niddhame malamattano.

☸---------------------------------------------------------------------

二三九 智者应逐渐地、一点一点地、刹那刹那地，清除自身的污垢，如同银匠去除银的渣滓。

☸.....................................................................

供养圣者的婆罗门

智者应该点点滴滴、时时刻刻去除精神的烦恼，

就像金匠去除金子的渣滓。 (偈 239)

有一次，一位婆罗门看见一群比丘在整理袈裟，准备进城化缘。他发现到有些比丘的袈裟碰到草地上的雨露而沾湿了，他就清除草径，除掉那些草，第二天，他发现有些比丘的袈裟直接碰触到光秃的地面而弄脏了，他就用细砂铺在路上。后来，他又发现比丘在大热天时会流汗，而在下雨天时身体会被淋湿，于是就在比丘进城化缘前聚集的地方建立一间休息的房舍。

房舍建好时，他邀请佛陀和众多比丘接受供养，并且说明自己如何一步步地完成他的善行。佛陀说：“婆罗门啊！有智慧的人一点一滴地完成善行。同时，慢慢地，但持续不断地去除心中的烦恼。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

2. Aññatarabrāhmaṇavatthu

Anupubbenāti imaṃ dhammadesanaṃ satthā jetavane viharanto aññatarabrāhmaṇaṃ ārabbha kathesi.

So kira ekadivasaṃ pātova nikkhamitvā bhikkhūnaṃ cīvarapārupanaṭṭhāne bhikkhū cīvaraṃ pārupante olokento aṭṭhāsi. Taṃ pana ṭhānaṃ virūḷhatiṇaṃ hoti. Athekassa bhikkhuno cīvaraṃ pārupantassa cīvarakaṇṇo tiṇesu pavaṭṭento ussāvabindūhi temi. Brāhmaṇo “imaṃ ṭhānaṃ appaharitaṃ kātuṃ vaṭṭatī”ti punadivase kuddālaṃ ādāya gantvā taṃ ṭhānaṃ tacchetvā khalamaṇḍalasadisaṃ akāsi. Punadivasepi taṃ ṭhānaṃ āgantvā bhikkhūsu cīvaraṃ pārupantesu ekassa cīvarakaṇṇaṃ bhūmiyaṃ patitvā paṃsumhi pavaṭṭamānaṃ disvā “idha vālukaṃ okirituṃ vaṭṭatī”ti cintetvā vālukaṃ āharitvā okiri.

Athekadivasaṃ purebhattaṃ caṇḍo ātapo ahosi, tadāpi bhikkhūnaṃ cīvaraṃ pārupantānaṃ gattato sede muccante disvā “idha mayā maṇḍapaṃ kāretuṃ vaṭṭatī”ti cintetvā maṇḍapaṃ kāresi. Punadivase pātova vassaṃ vassi, vaddalikaṃ ahosi. Tadāpi brāhmaṇo bhikkhū olokentova ṭhito tintacīvarake bhikkhū disvā “ettha mayā sālaṃ kāretuṃ vaṭṭatī”ti sālaṃ kāretvā “idāni sālamahaṃ karissāmī”ti cintetvā buddhappamukhaṃ bhikkhusaṅghaṃ nimantetvā anto ca bahi ca bhikkhū nisīdāpetvā bhattakiccāvasāne anumodanatthāya satthu pattaṃ gahetvā, “bhante, ahaṃ bhikkhūnaṃ cīvarapārupanakāle imasmiṃ ṭhāne olokento ṭhito idañcidañca disvā idañcidañca kāresin”ti ādito paṭṭhāya sabbaṃ taṃ pavattiṃ ārocesi. Satthā tassa vacanaṃ sutvā, “brāhmaṇa, paṇḍitā nāma khaṇe khaṇe thokaṃ kusalaṃ karontā anupubbena attano akusalamalaṃ nīharantiyevā”ti vatvā imaṃ gāthamāha –

239.

“Anupubbena medhāvī, thokaṃ thokaṃ khaṇe khaṇe;

Kammāro rajatasseva, niddhame malamattano”ti.

Tattha anupubbenāti anupaṭipāṭiyā. Medhāvīti dhammojapaññāya samannāgato. Khaṇe khaṇeti okāse okāse kusalaṃ karonto. Kammāro rajatassevāti yathā suvaṇṇakāro ekavārameva suvaṇṇaṃ tāpetvā koṭṭetvā malaṃ nīharitvā pilandhanavikatiṃ kātuṃ na sakkoti , punappunaṃ tāpento koṭṭento pana malaṃ nīharati, tato anekavidhaṃ pilandhanavikatiṃ karoti, evameva punappunaṃ kusalaṃ karonto paṇḍito attano rāgādimalaṃ niddhameyya, evaṃ niddhantamalo nikkilesova hotīti attho.

Desanāvasāne brāhmaṇo sotāpattiphale patiṭṭhati, mahājanassāpi sātthikā dhammadesanā ahosīti.

Aññatarabrāhmaṇavatthu dutiyaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.2.26 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/18. Malavagga 垢秽品 (Dhp 18, 235-255)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 18.3 Tissattheravatthu 比丘往生昆虫 (Dhp 18.3, 240)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

《比丘转生为昆虫经》

☆ 四食（四念住之解说、譬喻） ➾

① 抟食（观身念住离五欲系缚）；

② 触食（观受念住可超越感受）；

③ 意思食（观心念住可超越渴爱）；

④ 识食（观法念住可超越名色）。

240.

（二四○偈：）

Ayasāva malaṃ samuṭṭhitaṃ [samuṭṭhāya (ka.)],

“如同铁自身生出铁锈（如从铁块中长出铁锈），

tatuṭṭhāya [taduṭṭhāya (sī. syā. pī.)] tameva khādati;

生锈后反而腐蚀铁块（生锈后反而腐蚀铁块）；

Evaṃ atidhonacārinaṃ,

行为污秽的人也是如此（不净行的人也是如此）！

sāni kammāni [sakakammāni (sī. pī.)] nayanti duggatiṃ.

自身的恶业引导他堕入恶趣（恶业使自己堕落恶趣）。”

☸.....................................................................

（❄ 法句经故事：转生成昆虫的比丘 ～☺）

提沙是舍卫城的比丘。

有一天，他获得一些很好的袈裟而显得非常高兴。

他想要在第二天就穿上它们。

但是当天晚上，他却去世了！

由于对这些袈裟不当的执着，他竟然转生成一只昆虫；

并且住在这些袈裟的褶层内。

因为没人可以继承他的遗物，比丘们决定把袈裟分给大家。

当他们正准备分袈裟时，这只昆虫非常愤怒，大声哭吼着：

“他们在损毁我的袈裟。”

这时，佛陀透过神通力量，听见它的哭叫声！

于是，建议比丘们七天后，再处置这些袈裟。

第八天，原属于提沙的袈裟就分给其他比丘。

佛陀事后解释，为什么要如此建议：

“提沙在临终时，执著于这些袈裟！

所以他往生后的前几天──

先变成昆虫，并且住在这些袈裟里面。

当你们要处理那些袈裟时，他非常痛苦地在袈裟内跑来跑去。

如果，当时你们真的处理掉那些袈裟！

他绝对会因为对你们的极端痛恨，而往生到更苦难的境界去。

现在，由于他以前的善业，他已经往生到幸福的境界了！

我才允许你们处理这些袈裟。

比丘们！执着是非常危险的！

就好像铁锈腐坏本来的铁块一样！

执着也毁灭一个人，使人堕落到更差的生命形态去。

比丘不应该沉溺或执著于四食──

抟食（也称段食）、触食、意思食、识食。

因为，执着会延缓一个人修行的进步。”

比丘转生为昆虫经 ～垢秽品‧第三经终

～《法句经‧垢秽品‧Tissattheravatthu 比丘转生为昆虫经》(Dhp 18.3, 240)

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

3. Tissattheravatthu (提舍长老的故事)

Ayasāvamalanti imaṃ dhammadesanaṃ satthā jetavane viharanto tissattheraṃ nāma bhikkhuṃ ārabbha kathesi.

“如铁自生锈”这句法句，是导师住在揭达林（祇园精舍）时，针对一位名叫提舍的比丘而说的。

Eko kira sāvatthivāsī kulaputto pabbajitvā laddhūpasampado tissattheroti paññāyi. So aparabhāge janapadavihāre vassūpagato aṭṭhahatthakaṃ thūlasāṭakaṃ labhitvā vutthavasso pavāretvā taṃ ādāya gantvā bhaginiyā hatthe ṭhapesi. Sā “na me eso sāṭako bhātu anucchaviko”ti taṃ tikhiṇāya vāsiyā chinditvā hīrahīraṃ katvā udukkhale koṭṭetvā pavisetvā pothetvā vaṭṭetvā sukhumasuttaṃ kantitvā sāṭakaṃ vāyāpesi. Theropi suttañceva sūciyo ca saṃvidahitvā cīvarakārake daharasāmaṇere sannipātetvā bhaginiyā santikaṃ gantvā “taṃ me sāṭakaṃ detha, cīvaraṃ kāressāmī”ti āha. Sā navahatthaṃ sāṭakaṃ nīharitvā kaniṭṭhabhātikassa hatthe ṭhapesi. So taṃ gahetvā vitthāretvā oloketvā “mama sāṭako thūlo aṭṭhahattho, ayaṃ sukhumo navahattho. Nāyaṃ mama sāṭako, tumhākaṃ esa, na me iminā attho, tameva me dethā”ti āha. “Bhante, tumhākameva eso, gaṇhatha nan”ti? So neva icchi. Athassa attanā katakiccaṃ sabbaṃ ārocetvā, “bhante, tumhākamevesa, gaṇhatha nan”ti adāsi. So taṃ ādāya vihāraṃ gantvā cīvarakammaṃ paṭṭhapesi.

据说，一位舍卫城的良家子弟出家并受了具足戒后，被称为提舍长老。后来，他在一个乡下的寺院度过雨安居，得到了一块八肘长的粗布。雨安居结束后，他自恣（解除安居限制）后，带着那块布去交给他妹妹。他妹妹觉得：“这块布不适合我哥哥用。”于是用锋利的斧头把它劈开，切成碎片，放进臼里捣碎，梳理捶打，纺成细线，织成了一块（更精细的）衣料。长老也准备好了线和针，召集了年轻的沙弥来做袈裟。他到妹妹那里说：“把我的那块布给我，我要做袈裟了。”妹妹拿出那块九肘长的（新织的）衣料，交到她弟弟（即提舍长老）手上。长老接过来看了看，铺展开来检查，说：“我的布是粗的，八肘长；这块是细的，九肘长。这不是我的布，这是你们的，我不要这个，把原来的那块给我。”妹妹说：“尊者，这确实是您的，请收下吧。”但他还是不愿意接受。于是妹妹把她所做的一切都告诉了他，说：“尊者，这真的是您的，请收下吧。”并把衣料给了他。他这才拿着衣料回到寺院，开始制作袈裟。

Athassa bhaginī cīvarakārānaṃ atthāya yāgubhattādīni sampādesi. Cīvarassa niṭṭhitadivase pana atirekasakkāraṃ kāresi. So cīvaraṃ oloketvā tasmiṃ uppannasineho “sve dāni naṃ pārupissāmī”ti saṃharitvā cīvaravaṃse ṭhapetvā taṃ rattiṃ bhuttāhāraṃ jirāpetuṃ asakkonto kālaṃ katvā tasmiṃyeva cīvare ūkā hutvā nibbatti. Bhaginīpissa kālakiriyaṃ sutvā bhikkhūnaṃ pādesu pavattamānā rodi. Bhikkhū tassa sarīrakiccaṃ katvā gilānupaṭṭhākassa abhāvena saṅghasseva taṃ pāpuṇāti. “Bhājessāma nan”ti taṃ cīvaraṃ nīharāpesuṃ. Sā ūkā “ime mama santakaṃ vilumpantī”ti viravantī ito cito ca sandhāvi. Satthā gandhakuṭiyaṃ nisinnova dibbāya sotadhātuyā taṃ saddaṃ sutvā, “ānanda, tissassa cīvaraṃ abhājetvā sattāhaṃ nikkhipituṃ vadehī”ti āha. Thero tathā kāresi. Sāpi sattame divase kālaṃ katvā tusitavimāne nibbatti. Satthā “aṭṭhame divase tissassa cīvaraṃ bhājetvā gaṇhathā”ti āṇāpesi. Bhikkhū tathā kariṃsu.

他的妹妹为了做袈裟的比丘们准备了粥饭等食物。袈裟完成的那天，还特别举行了供养。长老看着那件袈裟，心中生起了喜爱之情，想着“明天我就要穿上它了”，便把它收好挂在挂衣杆上。当天晚上，他因为无法消化所吃的食物而去世了，并且（由于对袈裟的执着）在那件袈裟里转生成了一只虱子。他的妹妹听到他去世的消息，伏在比丘们的脚下哭泣。比丘们处理了他的后事。因为没有指定的照顾病者的继承人，他的遗物就归僧团所有。比丘们说：“我们来分掉它吧。”于是把那件袈裟拿了出来。那只虱子（提舍的转世）大声叫喊着：“这些人要抢我的东西！”并（在袈裟里）到处乱跑。导师（佛陀）在香室中坐着，以天耳通听到了这个声音，便对阿难说：“阿难，去告诉比丘们，提舍的袈裟先不要分，搁置七天。”阿难长老照做了。那只虱子在第七天也死了，转生到了兜率天宫。导师在第八天指示：“现在可以把提舍的袈裟分掉拿去用了。”比丘们就照做了。

Bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ “kasmā nu kho satthā tissassa cīvaraṃ satta divase ṭhapāpetvā aṭṭhame divase gaṇhituṃ anujānī”ti. Satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte, “bhikkhave, tisso attano cīvare ūkā hutvā nibbatto, tumhehi tasmiṃ bhājiyamāne ‘ime mama santakaṃ vilumpantī’ti viravantī ito cito ca dhāvi. Sā tumhehi cīvare gayhamāne tumhesu manaṃ padussitvā niraye nibbatteyya, tena cāhaṃ cīvaraṃ nikkhipāpesiṃ. Idāni pana sā tusitavimāne nibbattā, tena vo mayā cīvaragahaṇaṃ anuññātan”ti vatvā puna tehi “bhāriyā vata ayaṃ, bhante, taṇhā nāmā”ti vutte “āma, bhikkhave, imesaṃ sattānaṃ taṇhā nāma bhāriyā. Yathā ayato malaṃ uṭṭhahitvā ayameva khādati vināseti aparibhogaṃ karoti, evamevāyaṃ taṇhā imesaṃ sattānaṃ abbhantare uppajjitvā te satte nirayādīsu nibbattāpeti, vināsaṃ pāpetī”ti vatvā imaṃ gāthamāha –

比丘们在法堂里讨论起来：“为什么导师让提舍的袈裟搁置了七天，到第八天才允许我们拿呢？”导师来了，问道：“比丘们，你们现在聚在一起讨论什么呢？”听了他们的回答后，导师说：“比丘们，提舍（死后）在他的袈裟里转生成了虱子。当你们要分那件袈裟时，他喊着‘这些人要抢我的东西！’并在里面到处乱跑。如果你们那时拿走了袈裟，他会对你们心生嗔恨而堕入地狱，所以我才让你们先把袈裟搁置起来。现在他已经转生到兜率天宫了，所以我才允许你们拿那件袈裟。”然后，当比丘们说：“尊者，这名为‘渴爱’的东西真是沉重啊！”导师回答说：“是的，比丘们，对于这些众生来说，渴爱确实是沉重的负担。就像从铁生出的铁锈，反而会腐蚀、毁坏铁，使它无法使用；同样地，这渴爱在众生内心生起后，会使他们转生到地狱等恶趣，导致毁灭。”说完这番话后，导师诵出了这首偈颂：

240.

“Ayasāva malaṃ samuṭṭhitaṃ,

“如同铁自身生出铁锈，

Tatuṭṭhāya tameva khādati;

从铁生出后，反而腐蚀那块铁；

Evaṃ atidhonacārinaṃ,

行为放逸不净的人也是如此，

Sāni kammāni nayanti duggatin”ti.

自身的（恶）业引导他堕入恶趣。”

Tattha ayasāvāti ayato samuṭṭhitaṃ. Tatuṭṭhāyāti tato uṭṭhāya. Atidhonacārinanti dhonā vuccati cattāro paccaye “idamatthaṃ ete”ti paccavekkhitvā paribhuñjanapaññā, taṃ atikkamitvā caranto atidhonacārī nāma. Idaṃ vuttaṃ hoti – yathā ayato malaṃ samuṭṭhāya tato samuṭṭhitaṃ tameva khādati, evamevaṃ catupaccaye apaccavekkhitvā paribhuñjantaṃ atidhonacārinaṃ sāni kammāni attani ṭhitattā attano santakāneva tāni kammāni duggatiṃ nayantīti.

在此偈中，“ayasāva”意为“从铁生出的”。“tatuṭṭhāya”意为“从那里生起后”。“atidhonacārinaṃ”：“dhona”指的是如理思惟四种资具（衣食住药）的用途（例如：“这些是为了这个目的”）后才使用的智慧；超越这种智慧而行为放逸的人，就称为“atidhonacārī”（超越智慧行事者/放逸者）。这句话的意思是：如同从铁生出的铁锈，从那里生起后反而腐蚀那块铁；同样地，对于不经如理思惟就使用四种资具的放逸者，他自身的行为（因为是存在于自身之中，属于自己的行为），那些（恶）业会将他引向恶趣。

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

开示结束时，许多人证得了须陀洹果等（不同的道果）。

Tissattheravatthu tatiyaṃ.

提舍长老的故事第三则终。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/18. Malavagga 垢秽品 (Dhp 18, 235-255)”

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【经名】 18.4 Lāḷudāyīvatthu 说谎的拉鲁达伊 (Dhp 18.4, 241)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

241.

Asajjhāyamalā mantā, anuṭṭhānamalā gharā;

Malaṃ vaṇṇassa kosajjaṃ, pamādo rakkhato malaṃ.

☸---------------------------------------------------------------------

二四一 不常诵读是经典的污垢，不勤维护是房屋的污垢，懒惰是容貌的污垢，放逸是守护者的污垢。

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说谎的比丘

经典不常诵读，是（遗忘的）污垢；

房屋不勤修缮，是（毁坏的）污垢。

懒惰是（美好）容色的污垢，放逸是守护者的污垢。 (偈 241)

舍卫城的人经常赞叹舍利弗和大目犍连比丘的开示。有一次，拉鲁达伊听见他们的赞叹后表示，如果他们也听听他的开示，一定也会赞叹。人们就邀请他去说法，但他站在讲台时，却不知如何说；他就请其他比丘先说，之后他再说。不过接连三次，他都无法开口。

这时候，信徒们已经耐心尽失，而严厉申斥：“你这大笨蛋！我们赞叹舍利弗和大目犍连尊者时，你大言不惭地说你也可以像他们一样的说法，现在你怎么不说啊！”拉鲁达伊颜面尽失地离开。

佛陀知道这件意外时，说：“拉鲁达伊对佛法所知不多，又不知经常复诵经文，所以记不住任何经文，他对于这些经文就越来越生疏了。”

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【Dhammapada-aṭṭhakathā 法句经义注】

4. Lāludāyittheravatthu (拉鲁达伊长老的故事)

Asajjhāyamalāti imaṃ dhammadesanaṃ satthā jetavane viharanto lāludāyittheraṃ ārabbha kathesi.

“不常诵读是经典的污垢”这句法句，是导师住在揭达林（祇园精舍）时，针对拉鲁达伊长老而说的。

Sāvatthiyaṃ kira pañcakoṭimattā ariyasāvakā vasanti, dve koṭimattā puthujjanā vasanti. Tesu ariyasāvakā purebhattaṃ dānaṃ datvā pacchābhattaṃ sappitelamadhuphāṇitavatthādīni gahetvā vihāraṃ gantvā dhammakathaṃ suṇanti. Dhammaṃ sutvā gamanakāle ca sāriputtamoggallānānaṃ guṇakathaṃ kathenti. Udāyitthero tesaṃ kathaṃ sutvā “etesaṃ tāva dhammaṃ sutvā tumhe evaṃ kathetha, mama dhammakathaṃ sutvā kiṃ nu kho na kathessathā”ti vadati. Manussā tassa kathaṃ sutvā “ayaṃ eko dhammakathiko bhavissati, imassapi amhehi dhammakathaṃ sotuṃ vaṭṭatī”ti te ekadivasaṃ theraṃ yācitvā, “bhante, ajja amhākaṃ dhammassavanadivaso”ti saṅghassa dānaṃ datvā, “bhante, tumhe amhākaṃ divā dhammakathaṃ katheyyāthā”ti āhaṃsu. Sopi tesaṃ adhivāsesi.

据说，舍卫城里住着大约五千万圣弟子和两千万凡夫。其中的圣弟子们，在午前布施后，午后会带着酥油、蜂蜜、糖浆、衣物等物品前往寺院听闻佛法。听完法后，在离开的时候，他们会谈论舍利弗和摩诃目犍连的功德。拉鲁达伊长老听到他们的谈话，就说：“你们听了他们的法就这样称赞，要是听了我的法，难道不会更称赞吗？”人们听到他的话，心想：“这一定也是一位说法师，我们也应该听听他的法。”于是有一天，他们请求长老，说：“尊者，今天是我们的闻法日。”他们向僧团布施后，说道：“尊者，请您白天为我们说法吧。”他也答应了他们。

Tehi dhammassavanavelāya āgantvā, “bhante, no dhammaṃ kathethā”ti vutte lāludāyitthero āsane nisīditvā cittabījaniṃ gahetvā cālento ekampi dhammapadaṃ adisvā “ahaṃ sarabhaññaṃ bhaṇissāmi, añño dhammakathaṃ kathetū”ti vatvā otari. Te aññena dhammakathaṃ kathāpetvā sarabhāṇatthāya puna taṃ āsanaṃ āropayiṃsu. So punapi kiñci adisvā “ahaṃ rattiṃ kathessāmi, añño sarabhaññaṃ bhaṇatū”ti vatvā āsanā otari. Te aññena sarabhaññaṃ bhaṇāpetvā puna rattiṃ theraṃ ānayiṃsu. So rattimpi kiñci adisvā “ahaṃ paccūsakāle kathessāmi, rattiṃ añño kathetū”ti vatvā otari. Te aññena rattiṃ kathāpetvā puna paccūse taṃ ānayiṃsu. So punapi kiñci nāddasa. Mahājano leḍḍudaṇḍādīni gahetvā, “andhabāla, tvaṃ sāriputtamoggallānānaṃ vaṇṇe kathiyamāne evañcevañca vadesi, idāni kasmā na kathesī”ti santajjetvā palāyantaṃ anubandhi. So palāyanto ekissā vaccakuṭiyā pati.

到了听法的时间，他们来了，说：“尊者，请为我们说法吧。”拉鲁达伊长老坐在法座上，拿起彩扇扇着，却想不出任何一句法句，于是说：“我来念诵（就好），让别人来说法吧。”说完就下来了。他们请了另一位比丘说法后，又请他上座念诵。他又什么都想不起来，就说：“我晚上再说吧，让别人来念诵。”说完又从座位上下来了。他们请了别人念诵后，晚上又把长老请来了。他晚上还是什么都想不起来，说：“我黎明时再说吧，晚上让别人来说。”说完又下来了。他们请了别人晚上说法后，黎明时又把他请来了。他还是什么都想不起来。大众拿起土块、木棍等，恐吓他说：“你这瞎眼的傻瓜！当别人称赞舍利弗和摩诃目犍连的功德时，你这样那样地说大话，现在为什么不说了？”并追赶着逃跑的他。他逃跑时，掉进了一个厕所坑里。

Mahājano kathaṃ samuṭṭhāpesi – “ajja lāludāyī sāriputtamoggallānānaṃ guṇakathāya pavattamānāya ussūyanto attano dhammakathikabhāvaṃ pakāsetvā manussehi sakkāraṃ katvā ‘dhammaṃ suṇomā’ti vutte catukkhattuṃ āsane nisīditvā kathetabbayuttakaṃ kiñci apassanto ‘tvaṃ amhākaṃ ayyehi sāriputtamoggallānattherehi saddhiṃ yugaggāhaṃ gaṇhāsī’ti leḍḍudaṇḍādīni gahetvā santajjetvā palāpiyamāno vaccakuṭiyā patito”ti. Satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte “na, bhikkhave, idāneva, pubbepi eso gūthakūpe nimuggoyevā”ti vatvā atītaṃ āharitvā –

大众中传开了议论：“今天拉鲁达伊因为嫉妒别人谈论舍利弗和摩诃目犍连的功德，宣扬自己是说法师，接受了人们的供养，但在被请求‘我们想听法’时，四次坐上法座都想不出任何该说的内容，被人们拿着土块、木棍等恐吓‘你竟敢和我们的尊者舍利弗、摩诃目犍连长老较量！’追赶得逃跑，掉进了厕所坑里。”导师来了，问道：“比丘们，你们现在聚在一起讨论什么呢？”听了他们的回答后，导师说：“比丘们，不只是现在，他以前也曾掉进粪坑里。”然后讲述了过去的故事：

“Catuppado ahaṃ samma, tvampi samma catuppado;

“朋友，我是四足，朋友，你也是四足；

Ehi samma nivattassu, kiṃ nu bhīto palāyasi.

来吧，朋友，回来吧，为什么害怕逃跑呢？”

“Asucipūtilomosi, duggandho vāsi sūkara;

“你毛发污秽腐臭，气味难闻啊，猪！

Sace yujjhitukāmosi, jayaṃ samma dadāmi te”ti. (jā. 1.2.5-6) –

如果你想战斗，朋友，我把胜利让给你。” (本生经 1.2.5-6)

Imaṃ jātakaṃ vitthāretvā kathesi. Tadā sīho sāriputto ahosi, sūkaro lāludāyīti. Satthā imaṃ dhammadesanaṃ āharitvā, “bhikkhave, lāludāyinā appamattakova dhammo uggahito, sajjhāyaṃ pana neva akāsi, kiñci pariyattiṃ uggahetvā tassā asajjhāyakaraṇaṃ malamevā”ti vatvā imaṃ gāthamāha –

导师详细地讲述了这个本生故事。那时，狮子就是舍利弗，猪就是拉鲁达伊。导师引述了这个教法开示后说：“比丘们，拉鲁达伊学到的法很少，而且他从来不诵读。学习了任何教理而不去诵读它，这本身就是一种污垢。”说完这番话后，导师诵出了这首偈颂：

241.

“Asajjhāyamalā mantā, anuṭṭhānamalā gharā;

“不常诵读是经典的污垢，不勤维护是房屋的污垢；

Malaṃ vaṇṇassa kosajjaṃ, pamādo rakkhato malan”ti.

懒惰是（美好）容色的污垢，放逸是守护者的污垢。”

Tattha asajjhāyamalāti yākāci pariyatti vā sippaṃ vā yasmā asajjhāyantassa ananuyuñjantassa vinassati vā nirantaraṃ vā na upaṭṭhāti, tasmā “asajjhāyamalā mantā”ti vuttaṃ. Yasmā pana gharāvāsaṃ vasantassa uṭṭhāyuṭṭhāya jiṇṇapaṭisaṅkharaṇādīni akarontassa gharaṃ nāma vinassati, tasmā “anuṭṭhānamalā gharā”ti vuttaṃ. Yasmā gihissa vā pabbajitassa vā kosajjavasena sarīrapaṭijagganaṃ vā parikkhārapaṭijagganaṃ vā akarontassa kāyo dubbaṇṇo hoti, tasmā “malaṃ vaṇṇassa kosajjan”ti vuttaṃ. Yasmā gāvo rakkhantassa pamādavasena niddāyantassa vā kīḷantassa vā tā gāvo atitthapakkhandanādinā vā vāḷamigacorādiupaddavena vā paresaṃ sālikhettādīni otaritvā khādanavasena vināsaṃ āpajjanti, sayampi daṇḍaṃ vā paribhāsaṃ vā pāpuṇāti, pabbajitaṃ vā pana cha dvārāni arakkhantaṃ pamādavasena kilesā otaritvā sāsanā cāventi, tasmā “pamādo rakkhato malan”ti vuttaṃ. So hissa vināsāvahanena malaṭṭhāniyattā malanti attho.

在此偈中，“asajjhāyamalā”（不诵读的污垢）：任何教理或技艺，如果不诵读、不练习，就会丢失，或者无法持续地呈现（在心中），因此说“不常诵读是经典的污垢”。“anuṭṭhānamalā gharā”（不勤维护是房屋的污垢）：因为居家生活的人，如果不时常起来进行修缮等工作，房屋就会毁坏，因此说“不勤维护是房屋的污垢”。“malaṃ vaṇṇassa kosajjaṃ”（懒惰是容貌的污垢）：因为无论在家或出家的人，如果因为懒惰而不照顾身体或修整资具，身体就会变得不好看（失去光彩），因此说“懒惰是容貌的污垢”。“pamādo rakkhato malaṃ”（放逸是守护者的污垢）：因为看守牛群的人，如果因为放逸而打瞌睡或玩耍，那些牛可能会跑到不该去的地方（如渡口），或者遭受野兽、盗贼等的侵害，或者跑到别人的稻田里吃庄稼而造成损失，自己也会受到惩罚或责骂；而出家人如果不守护六根，因为放逸，烦恼就会侵入，使他偏离教法，因此说“放逸是守护者的污垢”。这放逸因为会导致毁灭，所以被视为污垢，这就是“污垢”的意思。

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

开示结束时，许多人证得了须陀洹果等（不同的道果）。

Lāludāyittheravatthu catutthaṃ.

拉鲁达伊长老的故事第四则终。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/18. Malavagga 垢秽品 (Dhp 18, 235-255)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 18.5 Aññatarakulaputtavatthu 邪行是妇女的污垢 (Dhp 18.5, 242-243)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

242.

Malitthiyā duccaritaṃ, maccheraṃ dadato malaṃ;

Malā ve pāpakā dhammā, asmiṃ loke paramhi ca.

☸---------------------------------------------------------------------

二四二 邪行是妇女的污垢，吝啬是布施者的污垢，在此世及他世，恶法实为污垢。

☸.....................................................................

妻子有外遇的男子

邪淫是女人的污垢，吝啬是布施者的污垢，

不论今生或来世，所有的恶业都是污垢。 (偈 242)

☸*********************************************************************

243.

Tato malā malataraṃ, avijjā paramaṃ malaṃ;

Etaṃ malaṃ pahantvāna, nimmalā hotha bhikkhavo.

☸---------------------------------------------------------------------

二四三 在这些污垢中，无明是最大的污垢，你们必须舍弃此污垢，成为无垢的比丘。

☸.....................................................................

比丘们！无明是最污秽的污垢，

你们应该去除无明，成为无垢比丘。 (偈 243)

一名男子的妻子与人私通。他感到惭愧，而迴避所有的朋友，甚至也远离佛陀。过了一阵子，他才又去向佛陀顶礼问讯。

佛陀明白他前阵子不曾前来的原因时，告诫他：“弟子啊！不知羞耻的女性像河水、马路、酒店、公共休息的房舍或路边的茶水，各式各样的人都可以使用它们。事实上，举止随便、不贞的女子必定自我毁灭。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

5. Aññatarakulaputtavatthu (某个良家子弟的故事)

Malitthiyā duccaritanti imaṃ dhammadesanaṃ satthā veḷuvane viharanto aññataraṃ kulaputtaṃ ārabbha kathesi.

“邪行是妇女的污垢”这句法句，是导师住在竹林精舍时，针对某个良家子弟而说的。

Tassa kira samānajātikaṃ kulakumārikaṃ ānesuṃ. Sā ānītadivasato paṭṭhāya aticārinī ahosi. So kulaputto tassā aticārena lajjito kassaci sammukhībhāvaṃ upagantuṃ asakkonto buddhupaṭṭhānādīni pacchinditvā katipāhaccayena satthāraṃ upasaṅkamitvā vanditvā ekamantaṃ nisinno “kiṃ, upāsaka, na dissasī”ti vutte tamatthaṃ ārocesi. Atha naṃ satthā, “upāsaka, pubbepi mayā ‘itthiyo nāma nadīādisadisā, tāsu paṇḍitena kodho na kātabbo’ti vuttaṃ, tvaṃ pana bhavapaṭicchannattā na sallakkhesī”ti vatvā tena yācito –

据说，人们为他娶了一位门当户对的良家女子。但从娶进门那天起，她就行为不轨（有外遇）。这位良家子弟因为妻子的不轨行为感到羞耻，无法面对任何人，于是中断了去侍奉佛陀等活动。过了几天，他来拜见导师，顶礼后坐在一旁。当被问到“优婆塞（在家男弟子），怎么（最近）没见到你？”时，他说明了原因。于是导师对他说：“优婆塞，我以前也说过‘女人就像河流等一样（公共），智者不应对她们生气’，但你因为被生命的存在所遮蔽，没有留意到。”应他的请求，导师讲述了：

“Yathā nadī ca pantho ca, pānāgāraṃ sabhā papā;

“如同河流与道路，酒店、会堂和饮水处；

Evaṃ lokitthiyo nāma, velā tāsaṃ na vijjatī”ti. (jā. 1.1.65; 1.12.9) –

世间的女人也是如此，她们没有（贞洁的）界限。” (本生经 1.1.65; 1.12.9) –

Jātakaṃ vitthāretvā, “upāsaka, itthiyā hi aticārinibhāvo malaṃ, dānaṃ dentassa maccheraṃ malaṃ, idhalokaparalokesu sattānaṃ akusalakammaṃ vināsanatthena malaṃ, avijjā pana sabbamalānaṃ uttamamalan”ti vatvā imā gāthā abhāsi –

详细讲述了这个本生故事后，导师说：“优婆塞，对于女人来说，行为不轨就是污垢；对于布施者来说，吝啬是污垢；对于今生和来世的众生来说，不善业因为会导致毁灭而是污垢；而无明，则是所有污垢中最高的污垢。”说完这番话后，导师诵出了这些偈颂：

242.

“Malitthiyā duccaritaṃ, maccheraṃ dadato malaṃ;

“邪行是妇女的污垢，吝啬是布施者的污垢；

Malā ve pāpakā dhammā, asmiṃ loke paramhi ca.

恶法确实是污垢啊，在此世间及彼世间。”

243.

“Tato malā malataraṃ, avijjā paramaṃ malaṃ;

“比那些污垢更污秽的，无明是最高的污垢；

Etaṃ malaṃ pahantvāna, nimmalā hotha bhikkhavo”ti.

舍弃了这种污垢，比丘们，你们就成为无垢者吧！”

Tattha duccaritanti aticāro. Aticāriniñhi itthiṃ sāmikopi gehā nīharati, mātāpitūnaṃ santikaṃ gatampi “tvaṃ kulassa agāravabhūtā, akkhīhipi na daṭṭhabbā”ti taṃ nīharanti. Sā anāthā vicarantī mahādukkhaṃ pāpuṇāti. Tenassā duccaritaṃ “malan”ti vuttaṃ. Dadatoti dāyakassa. Yassa hi khettakasanakāle “imasmiṃ khette sampanne salākabhattādīni dassāmī”ti cintetvā nipphanne sassepi maccheraṃ uppajjitvā cāgacittaṃ nivāreti, so maccheravasena cāgacitte avirūhante manussasampattiṃ dibbasampattiṃ nibbānasampattinti tisso sampattiyo na labhati. Tena vuttaṃ – “maccheraṃ dadato malan”ti. Sesesupi eseva nayo. Pāpakā dhammāti akusaladhammā pana idhaloke ca paraloke ca malameva.

在此偈中，“duccaritaṃ”（邪行）指的是不轨行为（外遇）。行为不轨的女人，丈夫会把她赶出家门；即使回到父母身边，父母也会说“你是家族的耻辱，我们连看都不想看见你”而把她赶走。她无依无靠地流浪，会遭受巨大的痛苦。因此，她的邪行被称为“污垢”。“dadato”（布施者的）指的是施主。如果有人在耕田时想着“等这块地丰收了，我就要布施抽签食物等”，但等到谷物成熟时却生起吝啬心，阻止了布施的意愿，那么由于吝啬，布施的心无法生起，他就无法获得人间的福报、天界的福报和涅槃的福报这三种成就。因此说“吝啬是布施者的污垢”。其余（恶法）也是同样的道理。“pāpakā dhammā”（恶法）指的是不善法，在今世和来世都确实是污垢。

Tatoti heṭṭhā vuttamalato. Malataranti atirekamalaṃ vo kathemīti attho. Avijjāti aṭṭhavatthukaṃ aññāṇameva paramaṃ malaṃ. Pahantvānāti etaṃ malaṃ jahitvā, bhikkhave, tumhe nimmalā hothāti attho.

“Tato”（比那些）：比前面所说的污垢。“malataraṃ”（更污秽的）：意思是“我要告诉你们更严重的污垢”。“Avijjā”（无明）：指对八种事物的无知（译注：通常指对四圣谛等的不了解），这才是最高的污垢。“Pahantvāna”（舍弃了）：意思是“舍弃了这种污垢，比丘们，你们要成为无垢者”。

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

开示结束时，许多人证得了须陀洹果等（不同的道果）。

Aññatarakulaputtavatthu pañcamaṃ.

某个良家子弟的故事第五则终。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.10.5 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/18. Malavagga 垢秽品 (Dhp 18, 235-255)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 18.6 Cūḷasāribhikkhuvatthu 小沙利比丘行医 (Dhp 18.6, 244-245)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

小沙利比丘行医经

244.

（二四四偈：）

Sujīvaṃ ahirikena,

“无惭愧心的人，生活容易（无惭愧以邪命维生者容易度日），

kākasūrena dhaṃsinā;

像大胆的乌鸦般，且诽谤他人（但厚脸皮像乌鸦般黑）；

Pakkhandinā pagabbhena,

行为鲁莽，态度傲慢（蹬鼻子上脸张狂的人），

saṃkiliṭṭhena jīvitaṃ.

生命被烦恼染污（恶习污染了他的生命）。”

245.

（二四五偈：）

Hirīmatā ca dujjīvaṃ,

“有惭愧心的人，生活艰难（有惭愧心坚守正道者生活勤苦），

niccaṃ sucigavesinā;

恒常寻求清净（但精进随时让心纯净）；

Alīnenāppagabbhena,

心不执着，态度谦逊（温良恭俭让明智的人），

suddhājīvena passatā.

以清净活命，且具足洞察力（内观净化了他的慧命）。”

☸.....................................................................

（❄ 法句经故事：行医的比丘 ～☺）

小沙利比丘，懂得医药病理。

有一天，他看完一位病人后，在回去的路上，遇见舍利弗尊者；

向尊者说自己医疗后，得到非常美味的食物，作为医疗的报酬。

他请舍利弗尊者，与他分享这些美味；

但是舍利弗尊者，一言不发离他而去。

舍利弗尊者，不接受小沙利比丘的食物，因为小沙利比丘──

违犯比丘的戒律：“不可因为个人利益，而从事医疗行为。”

当佛陀知道事情的来龙去脉后，就说：

“比丘们！无行（无惭愧）比丘的身、口、意不清净。

同时，傲慢得像只乌鸦。

他会利用不正当的手段，去获取舒适的生活。

相反的，知惭愧的比丘，则每天清净地苦修！”

小沙利比丘行医经 ～垢秽品‧第六经终

～《法句经‧垢秽品‧Cūḷasāribhikkhuvatthu 小沙利比丘行医经》(Dhp 18.6, 244-245)

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

6. Cūḷasārivatthu (小沙利的故事)

Sujīvanti imaṃ dhammadesanaṃ satthā jetavane viharanto cūḷasāriṃ nāma sāriputtattherassa saddhivihārikaṃ ārabbha kathesi.

“生活容易”这句法句，是导师住在揭达林（祇园精舍）时，针对舍利弗长老的弟子，一位名叫小沙利的比丘而说的。

So kira ekadivase vejjakammaṃ katvā paṇītabhojanaṃ labhitvā ādāya nikkhamanto antarāmagge theraṃ disvā, “bhante, idaṃ mayā vejjakammaṃ katvā laddhaṃ, tumhe aññattha evarūpaṃ bhojanaṃ na labhissatha, imaṃ bhuñjatha, ahaṃ te vejjakammaṃ katvā niccakālaṃ evarūpaṃ āhāraṃ āharissāmī”ti āha. Thero tassa vacanaṃ sutvā tuṇhībhūtova pakkāmi. Bhikkhū vihāraṃ gantvā satthu tamatthaṃ ārocesuṃ. Satthā, “bhikkhave, ahiriko nāma pagabbho kākasadiso hutvā ekavīsatividhāya anesanāya ṭhatvā sukhaṃ jīvati, hiriottappasampanno pana dukkhaṃ jīvatī”ti vatvā imā gāthā abhāsi –

据说，有一天他行医后，得到了精美的食物，带着离开时，在半路上遇见了（舍利弗）长老，便说：“尊者，这是我行医得到的，您在别处是得不到这样的食物的，请享用这个吧。我会为您行医，经常为您带来这样的食物。”长老听了他的话，默不作声地走开了。比丘们回到寺院，把这件事报告了导师。导师说：“比丘们，无惭愧者，态度傲慢，像乌鸦一样，以二十一种不正当的方式谋生，生活得很安逸；而具足惭愧心的人，生活却很艰难。”说完这番话后，导师诵出了这些偈颂：

244.

“Sujīvaṃ ahirikena, kākasūrena dhaṃsinā;

“无惭愧心、像大胆乌鸦般诽谤他人者，生活容易；

Pakkhandinā pagabbhena, saṃkiliṭṭhena jīvitaṃ.

行为鲁莽、态度傲慢者的生命，是被烦恼染污的。”

245.

“Hirīmatā ca dujjīvaṃ, niccaṃ sucigavesinā;

“有惭愧心、恒常寻求清净者，生活艰难；

Alīnenāppagabbhena, suddhājīvena passatā”ti.

心不执着、态度谦逊、以清净活命且具足洞察力者（生活虽难，但生命清净）。”

Tattha ahirikenāti chinnahirottappakena. Evarūpena hi amātarameva “mātā me”ti apitādayo eva ca “pitā me”tiādinā nayena vatvā ekavīsatividhāya anesanāya patiṭṭhāya sukhena jīvatuṃ sakkā. Kākasūrenāti sūrakākasadisena. Yathā hi sūrakāko kulagharesu yāguādīni gaṇhitukāmo bhittiādīsu nisīditvā attano olokanabhāvaṃ ñatvā anolokento viya aññavihitako viya niddāyanto viya ca hutvā manussānaṃ pamādaṃ sallakkhetvā anupatitvā “sūsū”ti vadantesuyeva bhājanato mukhapūraṃ gahetvā palāyati, evamevaṃ ahirikapuggalopi bhikkhūhi saddhiṃ gāmaṃ pavisitvā yāgubhattaṭṭhānādīni vavatthapeti. Tattha bhikkhū piṇḍāya caritvā yāpanamattaṃ ādāya āsanasālaṃ gantvā paccavekkhantā yāguṃ pivitvā kammaṭṭhānaṃ manasi karonti sajjhāyanti āsanasālaṃ sammajjanti. Ayaṃ pana akatvā gāmābhimukhova hoti.

在此偈中，“ahirikena”（无惭愧者）指的是断除了惭愧心的人。这样的人，可以把不是母亲的人称为“我的母亲”，把不是父亲等的人称为“我的父亲”等等，以二十一种不正当的方式（邪命）立足，从而能够安逸地生活。“Kākasūrena”（像大胆的乌鸦般）指的是像勇敢（狡猾）的乌鸦一样。就像大胆的乌鸦，想在富贵人家获取粥饭等物时，会停在墙壁等处，知道自己被注视着，却装作没看见、心不在焉或像在打瞌睡的样子，观察到人们松懈时，就飞扑下去，在人们喊着“嘘！嘘！”的时候，已经从容器里叼满一口食物逃走了。同样地，无惭愧的人和比丘们一起进村时，会先安排好（去哪里能得到）粥饭等地方。在那里，其他比丘乞食后，只取足够维持（生命）的份量，回到休息处，经过省察后喝粥，然后修习业处（禅修主题），诵读经文，打扫休息处。而这个人却不做这些，反而面向村庄。

So hi bhikkhūhi “passathiman”ti olokiyamānopi anolokento viya aññavihito viya niddāyanto viya gaṇṭhikaṃ paṭimuñcanto viya cīvaraṃ saṃvidahanto viya hutvā “asukaṃ nāma me kammaṃ atthī”ti vadanto uṭṭhāyāsanā gāmaṃ pavisitvā pātova vavatthapitagehesu aññataraṃ gehaṃ upasaṅkamitvā gharamānusakesu thokaṃ kavāṭaṃ pidhāya dvāre nisīditvā kandantesupi ekena hatthena kavāṭaṃ paṇāmetvā anto pavisati. Atha naṃ disvā akāmakāpi āsane nisīdāpetvā yāguādīsu yaṃ atthi, taṃ denti. So yāvadatthaṃ bhuñjitvā avasesaṃ pattenādāya pakkamati. Ayaṃ kākasūro nāma. Evarūpena ahirikena sujīvanti attho.

他即使被比丘们注视着，心里想着“看这家伙”，也装作没看见、心不在焉、像在打瞌睡、像在解开衣结、像在整理袈裟的样子，然后说“我还有某某事情要做”，从座位上站起来，走进村子，前往早上已经安排好的某一家。即使那家人稍微关上门，坐在门口哭泣，他也用一只手推开门，走了进去。家里人看到他，即使不情愿，也会请他坐下，把家里有的粥饭等东西给他。他吃饱后，把剩下的装在钵里带走。这就是所谓的“大胆的乌鸦”。像这样无惭愧的人，生活容易，就是这个意思。

Dhaṃsināti “asukatthero nāma appiccho”tiādīni vadantesu – “kiṃ pana mayaṃ na appicchā”tiādivacanena paresaṃ guṇadhaṃsanatāya dhaṃsinā. Tathārūpassa vacanaṃ sutvā “ayampi appicchatādiguṇe yutto”ti maññamānā manussā dātabbaṃ maññanti. So pana tato paṭṭhāya viññūpurisānaṃ cittaṃ ārādhetuṃ asakkonto tamhāpi lābhā parihāyati. Evaṃ dhaṃsipuggalo attanopi parassapi lābhaṃ nāsetiyeva.

“Dhaṃsinā”（诽谤者）：当听到别人说“某某长老真是少欲知足”等话时，他会说“难道我们就不是少欲知足吗？”等，以此贬低他人的功德，这就是“诽谤者”。人们听到这样的话，会误以为“这个人也具有少欲等功德”，觉得应该布施给他。但从此以后，他无法赢得智者们的欢心，连（原本可能有的）利养也失去了。像这样诽谤他人的人，既损害了自己，也损害了他人的利养。

Pakkhandināti pakkhandacārinā. Paresaṃ kiccānipi attano kiccāni viya dassento pātova bhikkhūsu cetiyaṅgaṇādīsu vattaṃ katvā kammaṭṭhānamanasikārena thokaṃ nisīditvā uṭṭhāya gāmaṃ pavisantesu mukhaṃ dhovitvā paṇḍukāsāvapārupanaakkhiañjanasīsamakkhanādīhi attabhāvaṃ maṇḍetvā sammajjanto viya dve tayo sammajjanipahāre datvā dvārakoṭṭhakābhimukho hoti. Manussā pātova “cetiyaṃ vandissāma, mālāpūjaṃ karissāmā”ti āgatā taṃ disvā “ayaṃ vihāro imaṃ daharaṃ nissāya paṭijagganaṃ labhati, imaṃ mā pamajjitthā”ti vatvā tassa dātabbaṃ maññanti. Evarūpena pakkhandināpi sujīvaṃ. Pagabbhenāti kāyapāgabbhiyādīhi samannāgatena. Saṃkiliṭṭhena jīvitanti evaṃ jīvikaṃ kappetvā jīvantena hi puggalena saṃkiliṭṭhena hutvā jīvitaṃ nāma hoti, taṃ dujjīvitaṃ pāpamevāti attho.

“Pakkhandinā”（鲁莽行事者）：指行为鲁莽冒进的人。他把别人的事务也表现得像是自己的事务一样。清晨，当比丘们在塔院等地做完日常事务，稍微静坐思惟业处后起身准备进村时，他洗了脸，用淡黄色袈裟披身、涂眼膏、抹头油等来装饰自己，然后像是在打扫一样，扫上两三下，就面向寺院大门（准备迎接来人）。人们清晨来“礼拜佛塔、供养花鬘”，看到他，就会想“这个寺院靠这个年轻人得到照管，不要忽略了他”，觉得应该布施给他。像这样鲁莽行事的人，生活也容易。“Pagabbhena”（傲慢者）：指具有身体上的傲慢等（身、语、意三方面的傲慢）的人。“Saṃkiliṭṭhena jīvitaṃ”（生命被染污）：以这种方式谋生的人，他的生命是被烦恼染污的，那是一种邪恶的不良生活，就是这个意思。

Hirīmatā cāti hirottappasampannena puggalena dujjīvaṃ. So hi amātādayova “mātā me”tiādīni avatvā adhammike paccaye gūthaṃ viya jigucchanto dhammena samena pariyesanto sapadānaṃ piṇḍāya caritvā jīvikaṃ kappento lūkhaṃ jīvikaṃ jīvatīti attho. Sucigavesināti sucīni kāyakammādīni gavesantena. Alīnenāti jīvitavuttimanallīnena. Suddhājīvena passatāti evarūpo hi puggalo suddhājīvo nāma hoti. Tena evaṃ suddhājīvena tameva suddhājīvaṃ sārato passatā lūkhajīvitavasena dujjīvaṃ hotīti attho.

“Hirīmatā ca”（有惭愧心的人）：指具足惭愧心的人，生活艰难。他不会把不是母亲等的人称为“我的母亲”等，厌恶不如法的资具如同粪便一样，以正法、平等的方式去寻求（所需），挨家挨户地乞食来维持生计，过着简朴的生活，就是这个意思。“Sucigavesinā”（寻求清净者）：指寻求清净的身业等的人。“Alīnenā”（不执著者）：指对生活方式不执着的人。“Suddhājīvena passatā”（以清净活命且具足洞察力者）：这样的人被称为“清净活命者”。他以如此清净的活命方式，洞察到清净活命的实质，由于（坚持）简朴的生活方式，所以生活艰难，就是这个意思。

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

开示结束时，许多人证得了须陀洹果等（不同的道果）。

Cūḷasārivatthu chaṭṭhaṃ.

小沙利的故事第六则终。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/18. Malavagga 垢秽品 (Dhp 18, 235-255)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 18.7 Pañcaupāsakavatthu 守五戒不容易 (Dhp 18.7, 246-248)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

246.

Yo pāṇamatipāteti, musāvādañca bhāsati;

Loke adinnamādiyati, paradārañca gacchati.

☸---------------------------------------------------------------------

二四六 若有人在此世间，杀生、说妄语，拿取别人未给之物，侵犯他人妻子。

☸.....................................................................

守戒不容易

杀生、妄语、拿非份之物、邪淫、 (偈 246)

☸*********************************************************************

247.

Surāmerayapānañca, yo naro anuyuñjati;

Idhevameso lokasmiṃ, mūlaṃ khaṇati attano.

☸---------------------------------------------------------------------

二四七 沉迷于谷酒和果酒，这样的人在此世间，就是在挖掘自己的（善）根。

☸.....................................................................

酗酒的人，当下自寻恶报。 (偈 247)

☸*********************************************************************

248.

Evaṃ bho purisa jānāhi, pāpadhammā asaññatā;

Mā taṃ lobho adhammo ca, ciraṃ dukkhāya randhayuṃ.

☸---------------------------------------------------------------------

二四八 如此，朋友，你应当知道，不加约束的行为是恶的，不要让贪婪和非法（恶行）使你长久受苦。

☸.....................................................................

善良的人啊！恶念难以调御，

所以不要因贪婪与邪恶，

而使自己长期遭受苦报。 (偈 248)

有一次，五位在家信徒到祇树给孤独园去持戒，他们各自守五戒中的一戒，每个人都说自己所守的戒最难遵守。因此争论不休，他们就向佛陀报告他们各自的见解，佛陀告诫他们：

“你们不应该认为那些戒简单或微不足道，遵守戒律会使你们幸福美满。不可看轻任何戒律，所有戒律都难于遵守。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

7. Pañcaupāsakavatthu (五位优婆塞的故事)

Yo pāṇanti imaṃ dhammadesanaṃ satthā jetavane viharanto pañca upāsake ārabbha kathesi.

“若有人杀生”这句法句，是导师住在揭达林（祇园精舍）时，针对五位优婆塞（在家男弟子）而说的。

Tesu hi eko pāṇātipātāveramaṇisikkhāpadameva rakkhati, itare itarāni. Te ekadivasaṃ “ahaṃ dukkaraṃ karomi, dukkaraṃ rakkhāmī”ti vivādāpannā satthu santikaṃ gantvā vanditvā tamatthaṃ ārocesuṃ. Satthā tesaṃ kathaṃ sutvā ekasīlampi kaniṭṭhakaṃ akatvā “sabbāneva durakkhānī”ti vatvā imā gāthā abhāsi –

他们五人中，一人只守持不杀生戒，其余四人各守持另外四条戒（不偷盗、不邪淫、不妄语、不饮酒）。有一天，他们争论起来，都说“我做的事情（守的戒）最难，我守护的戒最难”。他们来到导师面前，顶礼后报告了这件事。导师听了他们的诉说，没有轻视任何一条戒，说：“所有的戒律都难以守护。”然后诵出了这些偈颂：

246.

“Yo pāṇamatipāteti, musāvādañca bhāsati;

“若有人杀生，并且说妄语；

Loke adinnamādiyati, paradārañca gacchati.

在世间拿取未给之物，并侵犯他人妻子。”

247.

“Surāmerayapānañca , yo naro anuyuñjati;

“以及沉迷于饮酒，任何这样做的人；

Idheva meso lokasmiṃ, mūlaṃ khaṇati attano.

就在此世间，挖掘自己的（善）根。”

248.

“Evaṃ bho purisa jānāhi, pāpadhammā asaññatā;

“如此，朋友，你应当知道，恶法是不受约束的；

Mā taṃ lobho adhammo ca, ciraṃ dukkhāya randhayun”ti.

不要让贪婪和非法（恶行），使你长久受苦。”

Tattha yo pāṇamatipātetīti yo sāhatthikādīsu chasu payogesu ekapayogenāpi parassa jīvitindriyaṃ upacchindati. Musāvādanti paresaṃ atthabhañjanakaṃ musāvādañca bhāsati. Loke adinnamādiyatīti imasmiṃ sattaloke theyyāvahārādīsu ekenapi avahārena parapariggahitaṃ ādiyati. Paradārañca gacchatīti parassa rakkhitagopitesu bhaṇḍesu aparajjhanto uppathacāraṃ carati. Surāmerayapānanti yassa kassaci surāya ceva merayassa ca pānaṃ. Anuyuñjatīti sevati bahulīkaroti. Mūlaṃ khaṇatīti tiṭṭhatu paraloko, so pana puggalo idha lokasmiṃyeva yena khettavatthuādinā mūlena patiṭṭhapeyya, tampi aṭṭhapetvā vā vissajjetvā vā suraṃ pivanto attano mūlaṃ khaṇati, anātho kapaṇo hutvā vicarati. Evaṃ, bhoti pañcadussīlyakammakārakaṃ puggalaṃ ālapati. Pāpadhammāti lāmakadhammā. Asaññatāti kāyasaññatādirahitā. Acetasātipi pāṭho, acittakāti attho. Lobho adhammo cāti lobho ceva doso ca. Ubhayampi hetaṃ akusalameva. Ciraṃ dukkhāya randhayunti cirakālaṃ nirayadukkhādīnaṃ atthāya taṃ ete dhammā mā randhentu mā matthentūti attho.

在这里，“yo pāṇamatipāteti”（若有人杀生）指的是，以亲手杀等六种方式（译注：亲手杀、教他杀、遣使杀、掘坑陷杀、咒杀、药杀）中的任何一种方式，断绝他人生命的人。“Musāvādaṃ”（妄语）指的是说损害他人利益的妄语。“Loke adinnamādiyati”（在世间拿取未给之物）指的是，在这个有情世间，以偷盗等任何一种不予取的行为，拿走他人所拥有的物品。“Paradārañca gacchati”（并侵犯他人妻子）指的是，侵犯他人所守护的“财物”（此处指妻子），行为不轨。“Surāmerayapānaṃ”（饮酒）指的是饮用任何种类的谷酒和果酒。“Anuyuñjati”（沉迷于）指的是习以为常、多次去做。“Mūlaṃ khaṇati”（挖掘（善）根）：且不说来世，这样的人就在此世间，连那些可以赖以立足的田地房产等根本，也无法建立或被迫放弃，（因为把钱都花在）喝酒上，就是在挖掘自己的根本，变得无依无靠、贫困潦倒。“Evaṃ bho”（如此，朋友）：这是对造作五种恶业的人的称呼。“Pāpadhammā”（恶法）指的是低劣的法。“Asaññatā”（不受约束的）：指缺乏身律仪等约束。也有版本作“Acetasā”，意为“无心的/愚痴的”。“Lobho adhammo ca”（贪婪和非法）：指贪婪和嗔恚。这两者都是不善法。“Ciraṃ dukkhāya randhayuṃ”（使你长久受苦）：意思是，不要让这些法为了地狱等长久的痛苦而折磨你、搅乱你。

Desanāvasāne te pañca upāsakā sotāpattiphale patiṭṭhahiṃsu, sampattānampi sātthikā dhammadesanā ahosīti.

开示结束时，那五位优婆塞都证得了须陀洹果，对在场的其他人来说，这次说法也带来了利益。

Pañcaupāsakavatthu sattamaṃ.

五位优婆塞的故事第七则终。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/18. Malavagga 垢秽品 (Dhp 18, 235-255)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 18.8 Tissadaharavatthu 嫉妒心使人不安宁 (Dhp 18.8, 249-250)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

249.

Dadāti ve yathāsaddhaṃ, yathāpasādanaṃ [yattha pasādanaṃ (katthaci)] jano;

Tattha yo maṅku bhavati [tattha ce maṃku yo hoti (sī.), tattha yo maṅkuto hoti (syā.)], paresaṃ pānabhojane;

Na so divā vā rattiṃ vā, samādhimadhigacchati.

☸---------------------------------------------------------------------

二四九 人们确实依据信心、依据喜悦而布施；若有人对他人所得的饮食心生不满（嫉妒），他无论是白昼或黑夜，都无法证得禅定。

☸.....................................................................

嫉妒的心不得安宁

人应出于信仰和喜乐而布施，

嫉妒别人获得饮食的人，日夜不得安宁。 (偈 249 )

☸*********************************************************************

250.

Yassa cetaṃ samucchinnaṃ, mūlaghaccaṃ [mūlaghacchaṃ (ka.)] samūhataṃ;

Sa ve divā vā rattiṃ vā, samādhimadhigacchati.

☸---------------------------------------------------------------------

二五○ 若断除此心（嫉妒），从根拔除者，他无论是白昼或黑夜，都能证入三昧（禅定）。

☸.....................................................................

如果连根拔除这种嫉妒心，日夜都安宁。 (偈 250 )

年轻的提舍比丘有个非常坏的习惯，就是蔑视他人的善行。他甚至批评著名的布施者如给孤独长者和毗舍佉。他更吹嘘说，他的亲戚都非常富有，而且像水井一般，任何人都可以前去汲水。听他这么说，有些比丘心下怀疑，就想一探究竟。

他们就到他的家乡去调查，结果发现他的亲戚都很贫穷，提舍所说的全不实在。这些比丘就向佛陀报告，佛陀因此说：“比丘若因为别人接受礼物和供养，而心生不快，永远无法证得清净止观。”

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【Dhammapada-aṭṭhakathā 法句经义注】

8. Tissadaharavatthu (年轻提舍的故事)

Dadātiveti imaṃ dhammadesanaṃ satthā jetavane viharanto tissadaharaṃ nāma ārabbha kathesi.

“人确实依据信心布施”这句法句，是导师住在揭达林（祇园精舍）时，针对一位名叫年轻提舍的比丘而说的。

So kira anāthapiṇḍikassa gahapatino visākhāya upāsikāyāti pañcannaṃ ariyasāvakakoṭīnaṃ dānaṃ nindanto vicari, asadisadānampi nindiyeva. Tesaṃ tesaṃ dānagge sītalaṃ labhitvā “sītalan”ti nindi, uṇhaṃ labhitvā “uṇhan”ti nindi. Appaṃ dentepi “kiṃ ime appamattakaṃ dentī”ti nindi, bahuṃ dentepi “imesaṃ gehe ṭhapanaṭṭhānaṃ maññe natthi, nanu nāma bhikkhūnaṃ yāpanamattaṃ dātabbaṃ, ettakaṃ yāgubhattaṃ niratthakameva vissajjatī”ti nindi. Attano pana ñātake ārabbha “aho amhākaṃ ñātakānaṃ gehaṃ catūhi disāhi āgatāgatānaṃ bhikkhūnaṃ opānabhūtan”tiādīni vatvā pasaṃsaṃ pavattesi. So panekassa dovārikassa putto janapadaṃ vicarantehi vaḍḍhakīhi saddhiṃ vicaranto sāvatthiṃ patvā pabbajito. Atha naṃ bhikkhū evaṃ manussānaṃ dānādīni nindantaṃ disvā “pariggaṇhissāma nan”ti cintetvā, “āvuso, tava ñātakā kahaṃ vasantī”ti pucchitvā “asukagāme nāmā”ti sutvāva katipaye dahare pesesuṃ. Te tattha gantvā gāmavāsikehi āsanasālāya nisīdāpetvā katasakkārā pucchiṃsu – “imamhā gāmā nikkhamitvā pabbajito tisso nāma daharo atthi. Tassa katame ñātakā”ti? Manussā “idha kulagehato nikkhamitvā pabbajitadārako natthi, kiṃ nu kho ime vadantī”ti cintetvā, “bhante, eko dovārikaputto vaḍḍhakīhi saddhiṃ vicaritvā pabbajitoti suṇoma, taṃ sandhāya vadetha maññe”ti āhaṃsu. Daharabhikkhū tissassa tattha issarañātakānaṃ abhāvaṃ ñatvā sāvatthiṃ gantvā “akāraṇameva, bhante, tisso vilapanto vicaratī”ti taṃ pavattiṃ bhikkhūnaṃ ārocesuṃ. Bhikkhūpi taṃ tathāgatassa ārocesuṃ.

据说，他到处诽谤给孤独长者、毗舍佉优婆夷等五亿圣弟子的布施，连无与伦比的布施（译注：指波斯匿王等举行的大布施）他也照样诽谤。在这些人的布施场所，领到冷的食物就批评说“太冷了”，领到热的就批评说“太热了”。给得少的时候，他批评说“这些人怎么给这么少？”给得多的时候，他又批评说“我看他们家里是没地方放了吧，难道不应该只给比丘足够维持生活的份量吗？这么多粥饭真是白白浪费了！”而对于自己的亲戚，他却大加赞扬，说“啊！我们亲戚家，就像是一口井，供四方来来往往的比丘汲取（所需）啊！”等等。但他其实是一个看门人的儿子，跟随在乡间游走的木匠们来到舍卫城后出的家。比丘们看到他这样诽谤人们的布施等行为，心想“我们要弄清楚他的底细”，于是问道：“贤友，你的亲戚住在哪里？”听到他回答“在某某村庄”后，就派了几个年轻比丘去。他们到了那里，被村民请到休息处坐下，受到款待后问道：“从这个村子出家、名叫提舍的年轻比丘有吗？他的亲戚是哪些人？”村民们心想“这里没有从富贵人家出家的孩子，他们到底在说什么呢？”于是回答说：“尊者，我们听说有一个看门人的儿子，跟着木匠们游走然后出家了，我想你们说的可能是他吧。”年轻比丘们了解到提舍在那里并没有显赫的亲戚后，回到舍卫城，向比丘们报告说：“尊者，提舍真是无缘无故地到处吹牛啊。”比丘们也把这件事报告了如来（佛陀）。

Satthā “na, bhikkhave, idāneva vikatthento vicarati, pubbepi vikatthakova ahosī”ti vatvā bhikkhūhi yācito atītaṃ āharitvā –

导师说：“比丘们，他不是现在才这样吹牛，以前他也是个吹牛大王。”应比丘们的请求，导师讲述了过去的故事：

“Bahumpi so vikattheyya, aññaṃ janapadaṃ gato;

“他即使到了别的国家，也会大肆吹嘘；

Anvāgantvāna dūseyya, bhuñja bhoge kaṭāhakā”ti. (jā. 1.1.125) –

（但真相暴露时）回来就会败坏（名声），（所以还是）享用（眼前的）财富吧，迦吒哈迦（一种鸟的名字）！” (本生经 1.1.125)

Imaṃ kaṭāhajātakaṃ vitthāretvā, “bhikkhave, yo hi puggalo parehi appake vā bahuke vā lūkhe vā paṇīte vā dinne aññesaṃ vā datvā attano adinne maṅku hoti, tassa jhānaṃ vā vipassanaṃ vā maggaphalādīni vā na uppajjantī”ti vatvā dhammaṃ desento imā gāthā abhāsi –

详细讲述了这个迦吒哈迦本生故事后，导师说：“比丘们，如果一个人，对于别人（供养给自己或其他比丘）的物品，无论是少是多，是粗劣是精美，或者别人布施给他人而没有给自己时，心生不满（嫉妒），那么他的禅那、内观或道果等都无法生起。”说完这番话后，导师开示法要，诵出了这些偈颂：

249.

“Dadāti ve yathāsaddhaṃ, yathāpasādanaṃ jano;

“人们确实依据信心、依据喜悦而布施；

Tattha yo ca maṅku hoti, paresaṃ pānabhojane;

若有人在那里，对他人所得的饮食心生不满；

Na so divā vā rattiṃ vā, samādhimadhigacchati.

他无论是白昼或黑夜，都无法证得禅定。”

250.

“Yassa cetaṃ samucchinnaṃ, mūlaghaccaṃ samūhataṃ;

“而对于任何人，这种（不满的心）已被彻底切断，连根拔除；

Sa ve divā vā rattiṃ vā, samādhimadhigacchatī”ti.

他确实无论是白昼或黑夜，都能证得禅定。”

Tattha dadāti ve yathāsaddhanti lūkhapaṇītādīsu yaṃkiñci dento jano yathāsaddhaṃ attano saddhānurūpameva deti. Yathāpasādananti theranavādīsu cassa yasmiṃ yasmiṃ pasādo uppajjati, tassa dento yathāpasādanaṃ attano pasādānurūpameva deti. Tatthāti tasmiṃ parassa dāne “mayā appaṃ vā laddhaṃ, lūkhaṃ vā laddhan”ti maṅkubhāvaṃ āpajjati. Samādhinti so puggalo divā vā rattiṃ vā upacārappanāvasena vā maggaphalavasena vā samādhiṃ nādhigacchati. Yassa cetanti yassa puggalassa etaṃ ekesu ṭhānesu maṅkubhāvasaṅkhātaṃ akusalaṃ samucchinnaṃ mūlaghaccaṃ katvā arahattamaggañāṇena samūhataṃ, so vuttappakāraṃ samādhiṃ adhigacchatīti attho.

在这里，“dadāti ve yathāsaddhaṃ”（人们确实依据信心布施）：人们布施任何物品，无论是粗劣的还是精美的，都是依据自己的信心，按照自己的信心程度来布施。“Yathāpasādanaṃ”（依据喜悦）：对于长老、新戒等，在哪一位身上生起了喜悦心，就布施给谁，这是依据自己的喜悦程度来布施。“Tattha”（在那里）：指在他人获得布施的情况下，（有人会）产生“我得到的太少”或“我得到的太粗劣”这样的不满情绪（嫉妒）。“Samādhiṃ”（禅定）：这样的人，无论是白天还是晚上，都无法获得近行定或安止定，也无法获得道果定。“Yassa cetaṃ”（而对于任何人，这种）：对于任何人，这种在某些情况下被称为“不满”（嫉妒）的不善心，已经被阿罗汉道智彻底切断、连根拔除，他就能证得前述的各种禅定，这就是偈颂的意思。

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

开示结束时，许多人证得了须陀洹果等（不同的道果）。

Tissadaharavatthu aṭṭhamaṃ.

年轻提舍的故事第八则终。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/18. Malavagga 垢秽品 (Dhp 18, 235-255)”

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【经名】 18.9 Pañcaupāsakavatthu 没有能与贪欲相比的火 (Dhp 18.9, 251)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

251.

Natthi rāgasamo aggi, natthi dosasamo gaho;

Natthi mohasamaṃ jālaṃ, natthi taṇhāsamā nadī.

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二五一 没有能与贪欲相比的火，没有能与嗔恚相比的执取（或恶魔），没有能与愚痴相比的网，没有能与渴爱相比的河流。

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精神不集中的信徒

没有任何火比得上贪欲，没有任何执着（捕捉）比得上嗔恚，

没有任何罗网比得上愚痴，没有任何河流比得上渴爱。 (偈 251)

有一次，佛陀在祇树给孤独园讲授佛法时，大众中有五位在家信徒。其中一位坐着睡着了；第二位用手指头刮地上；第三位，用手摇树；第四位仰头向天；只有第五位专心恭敬地听佛说法。阿难尊者看见他们不同的行为举止时，告诉佛陀：“世尊，您在说法时，这五人之中只有一位专心听讲。”阿难也向佛陀叙述其他四位的举止，并且请教佛陀，为什么他们有这种表现呢？

佛陀说，这是因为他们无法改变旧有的习气。在过去世时，第一位（睡觉的）比丘是一只蛇，因为蛇总是蜷曲着身子睡觉，所以才会在听闻说法时睡觉；刮地的信徒在前世是（蚯蚓等）地下生物；摇树的是只猴子；仰头向天的是星象学家；专心听法的人则是学识丰富的婆罗门。

佛陀接着说：“阿难！记住！人必须专心听讲才能了解佛法，而且很多人不了解佛法。”

“世尊！障碍人们证悟佛法的是什么？”阿难进一步发问。

“阿难！贪、嗔、痴障碍众生证悟佛法。众火之中，欲望之火最是厉害，贪欲永不止息地炙烧众生。”

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【Dhammapada-aṭṭhakathā 法句经义注】

9. Pañcaupāsakavatthu (五位优婆塞的故事)

Natthirāgasamo aggīti imaṃ dhammadesanaṃ satthā jetavane viharanto pañca upāsake ārabbha kathesi.

“没有能与贪欲相比的火”这句法句，是导师住在揭达林（祇园精舍）时，针对五位优婆塞而说的。

Te kira dhammaṃ sotukāmā vihāraṃ gantvā satthāraṃ vanditvā ekamantaṃ nisīdiṃsu. Buddhānañca “ayaṃ khattiyo, ayaṃ brāhmaṇo, ayaṃ aḍḍho, ayaṃ duggato, imassa uḷāraṃ katvā dhammaṃ desessāmi, imassa no”ti cittaṃ na uppajjati. Yaṃkiñci ārabbha dhammaṃ desento dhammagāravaṃ purakkhatvā ākāsagaṅgaṃ otārento viya deseti. Evaṃ desentassa pana tathāgatassa santike nisinnānaṃ tesaṃ eko nisinnakova niddāyi, eko aṅguliyā bhūmiṃ likhanto nisīdi, eko ekaṃ rukkhaṃ cālento nisīdi, eko ākāsaṃ ullokento nisīdi, eko pana sakkaccaṃ dhammaṃ assosi.

据说，他们想听闻佛法，来到寺院，顶礼导师后坐在一旁。诸佛的心中不会生起“这是刹帝利，这是婆罗门，这是富人，这是穷人，我要对这个人详细说法，对那个人则不用”这样的分别念。佛陀开示任何法要时，都是以尊重法的态度，如同引天河下凡一般地宣说。然而，当如来这样说法时，坐在他面前的这五个人中，一个坐着就睡着了；一个用手指划着地面；一个摇动着一棵树；一个仰望着天空；只有一个在认真地听法。

Ānandatthero satthāraṃ bījayamāno tesaṃ ākāraṃ olokento satthāraṃ āha – “bhante, tumhe imesaṃ mahāmeghagajjitaṃ gajjantā viya dhammaṃ desetha, ete pana tumhesupi dhammaṃ kathentesu idañcidañca karontā nisinnā”ti. “Ānanda, tvaṃ ete na jānāsī”ti? “Āma, na jānāmi, bhante”ti. Etesu hi yo esa niddāyanto nisinno, esa pañca jātisatāni sappayoniyaṃ nibbattitvā bhogesu sīsaṃ ṭhapetvā niddāyi, idānipissa niddāya titti natthi, nāssa kaṇṇaṃ mama saddo pavisatīti. Kiṃ pana, bhante, paṭipāṭiyā kathetha, udāhu antarantarāti. Ānanda, etassa hi kālena manussattaṃ, kālena devattaṃ, kālena nāgattanti evaṃ antarantarā uppajjantassa upapattiyo sabbaññutaññāṇenāpi na sakkā paricchindituṃ. Paṭipāṭiyā panesa pañca jātisatāni nāgayoniyaṃ nibbattitvā niddāyantopi niddāya atittoyeva. Aṅguliyā bhūmiṃ likhanto nisinnapurisopi pañca jātisatāni gaṇḍuppādayoniyaṃ nibbattitvā bhūmiṃ khaṇi, idānipi bhūmiṃ khaṇantova mama saddaṃ na suṇāti. Esa rukkhaṃ cālento nisinnapurisopi paṭipāṭiyā pañca jātisatāni makkaṭayoniyaṃ nibbatti, idānipi pubbāciṇṇavasena rukkhaṃ cāletiyeva, nāssa kaṇṇaṃ mama saddo pavisati. Esa ākāsaṃ ulloketvā nisinnapurisopi pañca jātisatāni nakkhattapāṭhako hutvā nibbatti, idāni pubbāciṇṇavasena ajjāpi ākāsameva ulloketi, nāssa kaṇṇaṃ mama saddo pavisati. Esa sakkaccaṃ dhammaṃ suṇanto nisinnapuriso pana paṭipāṭiyā pañca jātisatāni tiṇṇaṃ vedānaṃ pāragū mantajjhāyakabrāhmaṇo hutvā nibbatti, idānipi mantaṃ saṃsandanto viya sakkaccaṃ suṇātīti.

阿难长老一边为导师扇风，一边观察他们的样子，对导师说：“尊者，您为他们说法，声音如同大雷鸣一般，但他们却在您说法时，做着这样那样的事情坐在这里。”（佛陀问：）“阿难，你不了解他们吗？”（阿难答：）“是的，尊者，我不了解。”（佛陀说：）“这些人中，那个坐着打瞌睡的，他曾经连续五百世生为蛇类，总是盘起身子睡觉，到现在他对睡眠还没满足，我的声音进不了他的耳朵。”（阿难问：）“那么，尊者，您是说他连续（五百世为蛇），还是间断的呢？”（佛陀答：）“阿难，他时而为人，时而为天人，时而为龙，像这样间断地出生，其（轮回的）生处即使以一切知智也难以完全测度。但若说连续，他确实连续五百世生在龙（蛇）胎中，即使（现在）在睡觉，也还没睡够。那个用手指划地而坐的人，也曾连续五百世生为蚯蚓，挖掘土地，现在他仍然像在挖地一样，听不到我的声音。那个摇树而坐的人，也曾连续五百世生为猴子，现在也是因为过去的习气而摇动着（想象中的）树，我的声音也进不了他的耳朵。那个仰望天空而坐的人，也曾连续五百世做占星师，现在也是因为过去的习气，仍然仰望着天空，我的声音也进不了他的耳朵。而那个认真听法的人，则曾连续五百世做精通三吠陀、持诵咒语的婆罗门，现在也像是在校对咒语一样认真地听着。”

“Bhante, tumhākaṃ dhammadesanā chaviādīni chinditvā aṭṭhimiñjaṃ āhacca tiṭṭhati, kasmā ime tumhesupi dhammaṃ desentesu sakkaccaṃ na suṇantī”ti? “Ānanda, mama dhammo sussavanīyoti saññaṃ karosi maññe”ti. “Kiṃ pana, bhante, dussavanīyo”ti? “Āma, ānandā”ti. “Kasmā, bhante”ti ? “Ānanda, buddhoti vā dhammoti vā saṅghoti vā padaṃ imehi sattehi anekesupi kappakoṭisatasahassesu asutapubbaṃ. Yasmā imaṃ dhammaṃ sotuṃ na sakkontā anamatagge saṃsāre ime sattā anekavihitaṃ tiracchānakathaṃyeva suṇantā āgatā, tasmā surāpānakeḷimaṇḍalādīsu gāyantā naccantā vicaranti, dhammaṃ sotuṃ na sakkontī”ti. “Kiṃ nissāya panete na sakkonti, bhante”ti?

（阿难问：）“尊者，您的法音能穿透皮肤等，直达骨髓，为什么这些人在您说法时，却不能认真听呢？”（佛陀答：）“阿难，我想你认为我的法是容易听闻的吧？”（阿难问：）“难道，尊者，（您的法）是难以听闻的吗？”（佛陀答：）“是的，阿难。”（阿难问：）“为什么呢，尊者？”（佛陀答：）“阿难，像‘佛’、‘法’、‘僧’这样的词语，这些众生在无数百千亿劫中都从未听闻过。因为他们无法听闻此法，在无始的轮回中，这些众生一直听着各种各样的无关（解脱）的言论而来，所以他们（宁愿）在饮酒作乐的场合唱歌跳舞游荡，而无法（静心）听闻佛法。”（阿难问：）“那么，尊者，他们是依赖什么而无法听闻（佛法）呢？”

Athassa satthā, “ānanda, rāgaṃ nissāya dosaṃ nissāya mohaṃ nissāya taṇhaṃ nissāya na sakkonti. Rāgaggisadiso aggi nāma natthi, so chārikampi asesetvā satte dahati. Kiñcāpi sattasūriyapātubhāvaṃ nissāya uppanno kappavināsako aggipi kiñci anavasesetvāva lokaṃ dahati, so pana aggi kadāciyeva dahati. Rāgaggino adahanakālo nāma natthi, tasmā rāgasamo vā aggi dosasamo vā gaho mohasamaṃ vā jālaṃ taṇhāsamā vā nadī nāma natthī”ti vatvā imaṃ gāthamāha –

于是导师对他说：“阿难，他们是依赖于贪欲、依赖于嗔恚、依赖于愚痴、依赖于渴爱而无法（听闻佛法）。没有能与贪欲之火相比的火，它能烧尽众生，连灰烬都不留下。虽然由七日出现而生起的劫末坏灭之火，也能毫无遗留地烧毁世界，但那火只是偶尔燃烧一次。而贪欲之火没有不燃烧的时刻。因此，没有能与贪欲相比的火，没有能与嗔恚相比的执取（恶魔），没有能与愚痴相比的罗网，没有能与渴爱相比的河流。”说完这番话后，导师诵出了这首偈颂：

251.

“Natthi rāgasamo aggi, natthi dosasamo gaho;

“没有能与贪欲相比的火，没有能与嗔恚相比的执取；

Natthi mohasamaṃ jālaṃ, natthi taṇhāsamā nadī”ti.

没有能与愚痴相比的网，没有能与渴爱相比的河流。”

Tattha rāgasamoti dhūmādīsu kiñci adassetvā antoyeva uṭṭhāya jhāpanavasena rāgena samo aggi nāma natthi. Dosasamoti yakkhagahaajagaragahakumbhilagahādayo ekasmiṃyeva attabhāve gaṇhituṃ sakkonti, dosagaho pana sabbattha ekantameva gaṇhātīti dosena samo gaho nāma natthi. Mohasamanti onandhanapariyonandhanaṭṭhena pana mohasamaṃ jālaṃ nāma natthi. Taṇhāsamāti gaṅgādīnaṃ nadīnaṃ puṇṇakālopi ūnakālopi sukkhakālopi paññāyati, taṇhāya pana puṇṇakālo vā sukkhakālo vā natthi, niccaṃ ūnāva paññāyatīti duppūraṇaṭṭhena taṇhāya samā nadī nāma natthīti attho.

在这里，“rāgasamo”（与贪欲相比的）：在燃烧方面，没有能与贪欲相比的火，因为它不像（普通火）会显现烟等，而是从内部生起（燃烧）。“Dosasamo”（与嗔恚相比的）：夜叉附体、蟒蛇缠绕、鳄鱼吞噬等（灾祸），只能在一世中抓住（某人），而嗔恚的执取（或：嗔恚这种恶魔）则在所有地方都能绝对地抓住（众生），因此没有能与嗔恚相比的执取（恶魔）。“Mohasamaṃ”（与愚痴相比的）：在覆盖、缠缚的意义上，没有能与愚痴相比的罗网。“Taṇhāsamā”（与渴爱相比的）：像恒河等河流，有水满之时，有水少之时，也有干涸之时，可以了知；但对于渴爱来说，没有充满之时或干涸之时，它永远显得不足，因此在难以满足的意义上，没有能与渴爱相比的河流，这就是偈颂的意思。

Desanāvasāne sakkaccaṃ dhammaṃ suṇanto upāsako sotāpattiphale patiṭṭhahi, sampattānampi sātthikā dhammadesanā ahosīti.

开示结束时，那位认真听法的优婆塞证得了须陀洹果，对在场的其他人来说，这次说法也带来了利益。

Pañcaupāsakavatthu navamaṃ.

五位优婆塞的故事第九则终。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/18. Malavagga 垢秽品 (Dhp 18, 235-255)”

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【经名】 18.10 Meṇḍakaseṭṭhivatthu 泯兔富翁 (Dhp 18.10, 252)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

252.

Sudassaṃ vajjamaññesaṃ, attano pana duddasaṃ;

Paresaṃ hi so vajjāni, opunāti [ophunāti (ka.)] yathā bhusaṃ;

Attano pana chādeti, kaliṃva kitavā saṭho.

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二五二 容易看见他人的过错，自己的过失却难以看见；张扬他人的过错，如同（簸谷时）撒出糠秕；自己的过错则加以隐藏，如同狡猾的赌徒隐藏不利的骰子（格里）。

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富翁

看见别人的过失很容易，看见自己的过失则很难；

张扬别人的过错，如同（簸谷时）撒出糠秕，

但隐藏自己的过错，却像狡猾的赌徒隐藏（不利的骰子）。 (偈 252)

有一次，佛陀到鸯伽国和优塔卢弘扬佛法时，来到跋提城。他透过神通，知道城中巨富泯兔家人，包括他本人、妻子、儿子、媳妇、孙女和仆人证得初果的机缘已经成熟。泯兔本人曾在家中后院发现大堆等身高的金羊雕像，人们因此称呼他泯兔（巴利语的意思是公羊）富翁。

泯兔家人听说佛陀来到跋提，就前去向佛陀顶礼问讯，并且在听完佛陀的说法后，证得初果。泯兔告诉佛陀，在他们前来听法的路上，一些苦行外道批评佛陀，并且试图说服他不要前来听佛陀说法。佛陀回答他：“弟子啊！夸大别人的缺点和错误，而对自己的错误视若无睹是很自然的现象。”

佛陀接着说明泯兔的前世。佛陀说在某一世时，泯兔捐献兴建一座精舍和集会用的厅堂给迦叶佛。而在另一世时，他是波罗奈的富翁，那时候，当地发生饥荒，他把自己仅剩的食物供养一位辟支佛。由于这供养，他煮饭的锅罐奇迹似的装满了米。

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【Dhammapada-aṭṭhakathā 法句经义注】

10. Meṇḍakaseṭṭhivatthu

Sudassaṃvajjanti imaṃ dhammadesanaṃ satthā bhaddiyanagaraṃ nissāya jātiyāvane viharanto meṇḍakaseṭṭhiṃ ārabbha kathesi.

Satthā kira aṅguttarāpesu cārikaṃ caranto meṇḍakaseṭṭhino ca, bhariyāya cassa candapadumāya, puttassa ca dhanañcayaseṭṭhino, suṇisāya ca sumanadeviyā, nattāya cassa visākhāya, dāsassa ca puṇṇassāti imesaṃ sotāpattiphalūpanissayaṃ disvā bhaddiyanagaraṃ gantvā jātiyāvane vihāsi. Meṇḍakaseṭṭhi satthu āgamanaṃ assosi. Kasmā panesa meṇḍakaseṭṭhi nāma jātoti? Tassa kira pacchimagehe aṭṭhakarīsamatte ṭhāne hatthiassausabhapamāṇā suvaṇṇameṇḍakā pathaviṃ bhinditvā piṭṭhiyā piṭṭhiṃ paharamānā uṭṭhahiṃsu. Tesaṃ mukhesu pañcavaṇṇānaṃ suttānaṃ geṇḍukā pakkhittā honti. Sappitelamadhuphāṇitādīhi vā vatthacchādanahiraññasuvaṇṇādīhi vā atthe sati tesaṃ mukhato geṇḍuke apanenti, ekassāpi meṇḍakassa mukhato jambudīpavāsīnaṃ pahonakaṃ sappitelamadhuphāṇitavatthacchādanahiraññasuvaṇṇaṃ nikkhamati. Tato paṭṭhāya meṇḍakaseṭṭhīti paññāyi.

Kiṃ panassa pubbakammanti? Vipassībuddhakāle kira esa avarojassa nāma kuṭumbikassa bhāgineyyo mātulena samānanāmo avarojo nāma ahosi. Athassa mātulo satthu gandhakuṭiṃ kātuṃ ārabhi. So tassa santikaṃ gantvā, “mātula, ubhopi saheva karomā”ti vatvā “ahaṃ aññehi saddhiṃ asādhāraṇaṃ katvā ekakova karissāmī”ti tena pana paṭikkhittakāle “imasmiṃ ṭhāne gandhakuṭiyā katāya imasmiṃ nāma ṭhāne kuñjarasālaṃ nāma laddhuṃ vaṭṭatī”ti cintetvā araññato dabbasambhāre āharāpetvā ekaṃ thambhaṃ suvaṇṇakhacitaṃ, ekaṃ rajatakhacitaṃ, ekaṃ maṇikhacitaṃ, ekaṃ sattaratanakhacitanti evaṃ tulāsaṅghātadvārakavāṭavātapānagopānasīchadaniṭṭhakā sabbāpi suvaṇṇādikhacitāva kāretvā gandhakuṭiyā sammukhaṭṭhāne tathāgatassa sattaratanamayaṃ kuñjarasālaṃ kāresi. Tassā upari ghanarattasuvaṇṇamayā kambalā pavāḷamayā sikharathūpikāyo ahesuṃ. Kuñjarasālāya majjhe ṭhāne ratanamaṇḍapaṃ kāretvā dhammāsanaṃ patiṭṭhāpesi. Tassa ghanarattasuvaṇṇamayā pādā ahesuṃ, tathā catasso aṭaniyo. Cattāro pana suvaṇṇameṇḍake kārāpetvā āsanassa catunnaṃ pādānaṃ heṭṭhā ṭhapesi, dve meṇḍake kārāpetvā pādapīṭhakāya heṭṭhā ṭhapesi, cha suvaṇṇameṇḍake kārāpetvā maṇḍapaṃ parikkhipento ṭhapesi. Dhammāsanaṃ paṭhamaṃ suttamayehi rajjukehi vāyāpetvā majjhe suvaṇṇasuttamayehi upari muttamayehi suttehi vāyāpesi. Tassa candanamayo apassayo ahosi. Evaṃ kuñjarasālaṃ niṭṭhāpetvā sālāmahaṃ karonto aṭṭhasaṭṭhīhi bhikkhusatasahassehi saddhiṃ satthāraṃ nimantetvā cattāro māse dānaṃ datvā osānadivase ticīvaraṃ adāsi. Tattha saṅghanavakassa satasahassagghanikaṃ pāpuṇi.

Evaṃ vipassībuddhakāle puññakammaṃ katvā tato cuto devesu ca manussesu ca saṃsaranto imasmiṃ bhaddakappe bārāṇasiyaṃ mahābhogakule nibbattitvā bārāṇasiseṭṭhi nāma ahosi. So ekadivasaṃ rājūpaṭṭhānaṃ gacchanto purohitaṃ disvā “kiṃ, ācariya, nakkhattamuhuttaṃ, upadhārethā”ti āha. Āma, upadhāremi, kiṃ aññaṃ amhākaṃ kammanti. Tena hi kīdisaṃ janapadacārittanti? Ekaṃ bhayaṃ bhavissatīti. Kiṃ bhayaṃ nāmāti? Chātakabhayaṃ seṭṭhīti. Kadā bhavissatīti? Ito tiṇṇaṃ saṃvaccharānaṃ accayenāti. Taṃ sutvā seṭṭhi bahuṃ kasikammaṃ kāretvā gehe vijjamānadhanenāpi dhaññameva gahetvā aḍḍhaterasāni koṭṭhasatāni kāretvā sabbakoṭṭhake vīhīhi paripūresi. Koṭṭhesu appahontesu cāṭiādīni pūretvā avasesaṃ bhūmiyaṃ āvāṭe katvā nikhaṇi. Nidhānāvasesaṃ mattikāya saddhiṃ madditvā bhittiyo limpāpesi.

So aparena samayena chātakabhaye sampatte yathānikkhittaṃ dhaññaṃ paribhuñjanto koṭṭhesu ca cāṭiādīsu ca nikkhittadhaññe parikkhīṇe parijane pakkosāpetvā āha – “gacchatha, tātā, pabbatapādaṃ pavisitvā jīvantā subhikkhakāle mama santikaṃ āgantukāmā āgacchatha, anāgantukāmā tattha tattheva jīvathā”ti. Te rodamānā assumukhā hutvā seṭṭhiṃ vanditvā khamāpetvā sattāhaṃ nisīditvā tathā akaṃsu. Tassa pana santike veyyāvaccakaro ekova puṇṇo nāma dāso ohīyi, tena saddhiṃ seṭṭhijāyā seṭṭhiputto seṭṭhisuṇisāti pañceva janā ahesuṃ. Te bhūmiyaṃ āvāṭesu nihitadhaññepi parikkhīṇe bhittimattikaṃ pātetvā temetvā tato laddhadhaññena yāpayiṃsu. Athassa jāyā chātake avattharante mattikāya khīyamānāya bhittipādesu avasiṭṭhamattikaṃ pātetvā temetvā aḍḍhāḷhakamattaṃ vīhiṃ labhitvā koṭṭetvā ekaṃ taṇḍulanāḷiṃ gahetvā “chātakakāle corā bahū hontī”ti corabhayena ekasmiṃ kuṭe pakkhipitvā pidahitvā bhūmiyaṃ nikhaṇitvā ṭhapesi. Atha naṃ seṭṭhi rājūpaṭṭhānato āgantvā āha – “bhadde, chātomhi, atthi kiñcī”ti. Sā vijjamānaṃ “natthī”ti avatvā “ekā taṇḍulanāḷi atthī”ti āha. “Kahaṃ sā”ti? “Corabhayena me nikhaṇitvā ṭhapitā”ti. “Tena hi naṃ uddharitvā kiñci pacāhī”ti. “Sace yāguṃ pacissāmi, dve vāre labhissati. Sace bhattaṃ pacissāmi, ekavārameva labhissati, kiṃ pacāmi, sāmī”ti āha. “Amhākaṃ añño paccayo natthi, bhattaṃ bhuñjitvā marissāma, bhattameva pacāhī”ti. Sā bhattaṃ pacitvā pañca koṭṭhāse katvā seṭṭhino koṭṭhāsaṃ vaḍḍhetvā purato ṭhapesi.

Tasmiṃ khaṇe gandhamādanapabbate paccekabuddho samāpattito vuṭṭhāti. Antosamāpattiyaṃ kira samāpattibalena jighacchā na bādhati. Samāpattito vuṭṭhitānaṃ pana balavatī hutvā udarapaṭalaṃ ḍayhantī viya uppajjati. Tasmā te labhanaṭṭhānaṃ oloketvā gacchanti. Taṃ divasañca tesaṃ dānaṃ datvā senāpatiṭṭhānādīsu aññatarasampattiṃ labhanti. Tasmā sopi dibbena cakkhunā olokento “sakalajambudīpe chātakabhayaṃ uppannaṃ, seṭṭhigehe ca pañcannaṃ janānaṃ nāḷikodanova pakko, saddhā nu kho ete, sakkhissanti vā mama saṅgahaṃ kātun”ti tesaṃ saddhabhāvañca saṅgahaṃ kātuṃ samatthabhāvañca disvā pattacīvaramādāya mahāseṭṭhissa purato dvāre ṭhitameva attānaṃ dassesi. So taṃ disvā pasannacitto “pubbepi mayā dānassa adinnattā evarūpaṃ chātakaṃ diṭṭhaṃ, idaṃ kho pana bhattaṃ maṃ ekadivasameva rakkheyya. Ayyassa pana dinnaṃ anekāsu kappakoṭīsu mama hitasukhāvahaṃ bhavissatī”ti taṃ bhattapātiṃ apanetvā paccekabuddhaṃ upasaṅkamitvā pañcapatiṭṭhitena vanditvā gehaṃ pavesetvā āsane nisinnassa pāde dhovitvā suvaṇṇapādapīṭhe ṭhapetvā bhattapātimādāya paccekabuddhassa patte okiri. Upaḍḍhāvasese bhatte paccekabuddho hatthena pattaṃ pidahi. Atha naṃ, “bhante, ekāya taṇḍulanāḷiyā pañcannaṃ janānaṃ pakkaodanassa ayaṃ eko koṭṭhāso, imaṃ dvidhā kātuṃ na sakkā. Mā mayhaṃ idhaloke saṅgahaṃ karotha, ahaṃ niravasesaṃ dātukāmomhī”ti vatvā sabbaṃ bhattamadāsi. Datvā ca pana patthanaṃ paṭṭhapesi, “mā, bhante, puna nibbattanibbattaṭṭhāne evarūpaṃ chātakabhayaṃ addasaṃ, ito paṭṭhāya sakalajambudīpavāsīnaṃ bījabhattaṃ dātuṃ samattho bhaveyyaṃ, sahatthena kammaṃ katvā jīvikaṃ na kappeyyaṃ, aḍḍhaterasa koṭṭhasatāni sodhāpetvā sīsaṃ nhāyitvā tesaṃ dvāre nisīditvā uddhaṃ olokitakkhaṇeyeva me rattasālidhārā patitvā sabbakoṭṭhe pūreyyuṃ. Nibbattanibbattaṭṭhāne ca ayameva bhariyā, ayameva putto, ayameva suṇisā, ayameva dāso hotū”ti.

Bhariyāpissa “mama sāmike jighacchāya pīḷiyamāne na sakkā mayā bhuñjitun”ti cintetvā attano koṭṭhāsaṃ paccekabuddhassa datvā patthanaṃ paṭṭhapesi, “bhante, idāni nibbattanibbattaṭṭhāne evarūpaṃ chātakabhayaṃ na passeyyaṃ, bhattathālikaṃ purato katvā sakalajambudīpavāsīnaṃ bhattaṃ dentiyāpi ca me yāva na uṭṭhahissāmi, tāva gahitagahitaṭṭhānaṃ pūritameva hotu. Ayameva sāmiko, ayameva putto, ayameva suṇisā, ayameva dāso hotū”ti. Puttopissa attano koṭṭhāsaṃ paccekabuddhassa datvā patthanaṃ paṭṭhapesi, “bhante, ito paṭṭhāya evarūpaṃ chātakabhayaṃ na passeyyaṃ, ekañca me sahassathavikaṃ gahetvā sakalajambudīpavāsīnaṃ kahāpaṇaṃ dentassāpi ayaṃ sahassathavikā paripuṇṇāva hotu, imeyeva mātāpitaro hontu, ayaṃ bhariyā, ayaṃ dāso hotū”ti.

Suṇisāpissa attano koṭṭhāsaṃ paccekabuddhassa datvā patthanaṃ paṭṭhapesi, “ito paṭṭhāya evarūpaṃ chātakabhayaṃ na passeyyaṃ, ekañca me dhaññapiṭakaṃ purato ṭhapetvā sakalajambudīpavāsīnaṃ bījabhattaṃ dentiyāpi khīṇabhāvo mā paññāyittha, nibbattanibbattaṭṭhāne imeyeva sasurā hontu, ayameva sāmiko, ayameva dāso hotū”ti. Dāsopi attano koṭṭhāsaṃ paccekabuddhassa datvā patthanaṃ paṭṭhapesi , “ito paṭṭhāya evarūpaṃ chātakabhayaṃ na passeyyaṃ, sabbe ime sāmikā hontu, kasantassa ca me ito tisso, etto tisso, majjhe ekāti dāruambaṇamattā satta satta sītāyo gacchantū”ti. So taṃ divasaṃ senāpatiṭṭhānaṃ patthetvā laddhuṃ samatthopi sāmikesu sinehena “imeyeva me sāmikā hontū”ti patthanaṃ paṭṭhapesi. Paccekabuddho sabbesampi vacanāvasāne “evaṃ hotū”ti vatvā –

“Icchitaṃ patthitaṃ tuyhaṃ, khippameva samijjhatu;

Sabbe pūrentu saṅkappā, cando pannaraso yathā.

“Icchitaṃ patthitaṃ tuyhaṃ, khippameva samijjhatu;

Sabbe pūrentu saṅkappā, maṇi jotiraso yathā”ti. –

Paccekabuddhagāthāhi anumodanaṃ katvā “mayā imesaṃ cittaṃ pasādetuṃ vaṭṭatī”ti cintetvā “yāva gandhamādanapabbatā ime maṃ passantū”ti adhiṭṭhahitvā pakkāmi. Tepi oloketvāva aṭṭhaṃsu. So gantvā taṃ bhattaṃ pañcahi paccekabuddhasatehi saddhiṃ saṃvibhaji. Taṃ tassānubhāvena sabbesampi pahoti. Te olokentāyeva aṭṭhaṃsu.

Atikkante pana majjhanhike seṭṭhibhariyā ukkhaliṃ dhovitvā pidahitvā ṭhapesi. Seṭṭhipi jighacchāya pīḷito nipajjitvā niddaṃ okkami. So sāyanhe pabujjhitvā bhariyaṃ āha – “bhadde, ativiya chātomhi, atthi nu kho ukkhaliyā tale jhāmakasitthānī”ti. Sā dhovitvā ukkhaliyā ṭhapitabhāvaṃ jānantīpi “natthī”ti avatvā “ukkhaliṃ vivaritvā ācikkhissāmī”ti uṭṭhāya ukkhalimūlaṃ gantvā ukkhaliṃ vivari, tāvadeva sumanamakulasadisavaṇṇassa bhattassa pūrā ukkhali pidhānaṃ ukkhipitvā aṭṭhāsi. Sā taṃ disvāva pītiyā phuṭṭhasarīrā seṭṭhiṃ āha – “uṭṭhehi, sāmi, ahaṃ ukkhaliṃ dhovitvā pidahiṃ, sā pana sumanamakulasadisavaṇṇassa bhattassa pūrā, puññāni nāma kattabbarūpāni, dānaṃ nāma kattabbayuttakaṃ. Uṭṭhehi, sāmi, bhuñjassū”ti. Sā dvinnaṃ pitāputtānaṃ bhattaṃ adāsi. Tesu sutvā uṭṭhitesu suṇisāya saddhiṃ nisīditvā bhuñjitvā puṇṇassa bhattaṃ adāsi. Gahitagahitaṭṭhānaṃ na khīyati, kaṭacchunā sakiṃ gahitaṭṭhānameva paññāyati. Taṃdivasameva koṭṭhādayo pubbe pūritaniyāmeneva puna pūrayiṃsu. “Seṭṭhissa gehe bhattaṃ uppannaṃ, bījabhattehi atthikā āgantvā gaṇhantū”ti nagare ghosanaṃ kāresi. Manussā tassa gehato bījabhattaṃ gaṇhiṃsu. Sakalajambudīpavāsino taṃ nissāya jīvitaṃ labhiṃsuyeva.

So tato cuto devaloke nibbattitvā devamanussesu saṃsaranto imasmiṃ buddhuppāde bhaddiyanagare seṭṭhikule nibbatti. Bhariyāpissa mahābhogakule nibbattitvā vayappattā tasseva gehaṃ agamāsi. Tassa taṃ pubbakammaṃ nissāya pacchāgehe pubbe vuttappakārā meṇḍakā uṭṭhahiṃsu. Puttopi nesaṃ puttova, suṇisā suṇisāva, dāso dāsova ahosi. Athekadivasaṃ seṭṭhi attano puññaṃ vīmaṃsitukāmo aḍḍhaterasāni koṭṭhasatāni sodhāpetvā sīsaṃ nhāto dvāre nisīditvā uddhaṃ olokesi. Sabbānipi vuttappakārānaṃ rattasālīnaṃ pūrayiṃsu. So sesānampi puññāni vīmaṃsitukāmo bhariyañca puttādayo ca “tumhākampi puññāni vīmaṃsissathā”ti āha.

Athassa bhariyā sabbālaṅkārehi alaṅkaritvā mahājanassa passantasseva taṇḍule mināpetvā tehi bhattaṃ pacāpetvā dvārakoṭṭhake paññattāsane nisīditvā suvaṇṇakaṭacchuṃ ādāya “bhattena atthikā āgacchantū”ti ghosāpetvā āgatāgatānaṃ upanītabhājanāni pūretvā adāsi. Sakaladivasampi dentiyā kaṭacchunā gahitaṭṭhānameva paññāyati. Tassā pana purimabuddhānampi bhikkhusaṅghassa vāmahatthena ukkhaliṃ dakkhiṇahatthena kaṭacchuṃ gahetvā evameva patte pūretvā bhattassa dinnattā vāmahatthatalaṃ pūretvā padumalakkhaṇaṃ nibbatti, dakkhiṇahatthatalaṃ pūretvā candalakkhaṇaṃ nibbatti. Yasmā pana vāmahatthato dhammakaraṇaṃ ādāya bhikkhusaṅghassa udakaṃ parissāvetvā dadamānā aparāparaṃ vicari, tenassā dakkhiṇapādatalaṃ pūretvā candalakkhaṇaṃ nibbatti, vāmapādatalaṃ pūretvā padumalakkhaṇaṃ nibbatti. Tassā iminā kāraṇena candapadumāti nāmaṃ kariṃsu.

Puttopissa sīsaṃ nhāto sahassathavikaṃ ādāya “kahāpaṇehi atthikā āgacchantū”ti vatvā āgatāgatānaṃ gahitabhājanāni pūretvā adāsi. Thavikāya kahāpaṇasahassaṃ ahosiyeva. Suṇisāpissa sabbālaṅkārehi alaṅkaritvā vīhipiṭakaṃ ādāya ākāsaṅgaṇe nisinnā “bījabhattehi atthikā āgacchantū”ti vatvā āgatāgatānaṃ gahitabhājanāni pūretvā adāsi. Piṭakaṃ yathāpūritameva ahosi. Dāsopissa sabbālaṅkārehi alaṅkaritvā suvaṇṇayugesu suvaṇṇayottehi goṇe yojetvā suvaṇṇapatodayaṭṭhiṃ ādāya dvinnaṃ goṇānaṃ gandhapañcaṅgulikāni datvā visāṇesu suvaṇṇakosake paṭimuñcitvā khettaṃ gantvā pājesi. Ito tisso, etto tisso, majjhe ekāti satta sītā bhijjitvā agamaṃsu. Jambudīpavāsino bhattabījahiraññasuvaṇṇādīsu yathārucitaṃ seṭṭhigehatoyeva gaṇhiṃsu. Ime pañca mahāpuññā.

Evaṃ mahānubhāvo seṭṭhi “satthā kira āgato”ti sutvā “satthu paccuggamanaṃ karissāmī”ti nikkhamanto antarāmagge titthiye disvā tehi “kasmā taṃ, gahapati, kiriyavādo samāno akiriyavādassa samaṇassa gotamassa santikaṃ gacchasī”ti nivāriyamānopi tesaṃ vacanaṃ anādiyitvā gantvā satthāraṃ vanditvā ekamantaṃ nisīdi . Athassa satthā anupubbiṃ kathaṃ kathesi. So desanāvasāne sotāpattiphalaṃ patvā satthu titthiyehi avaṇṇaṃ vatvā attano nivāritabhāvaṃ ārocesi. Atha naṃ satthā, “gahapati, ime sattā nāma mahantampi attano dosaṃ na passanti, avijjamānampi paresaṃ dosaṃ vijjamānaṃ katvā tattha tattha bhusaṃ viya opunantī”ti vatvā imaṃ gāthamāha –

252.

“Sudassaṃ vajjamaññesaṃ, attano pana duddasaṃ;

Paresañhi so vajjāni, opunāti yathā bhusaṃ;

Attano pana chādeti, kaliṃva kitavā saṭho”ti.

Tattha sudassaṃ vajjanti parassa aṇumattampi vajjaṃ khalitaṃ sudassaṃ sukheneva passituṃ sakkā, attano pana atimahantampi duddasaṃ. Paresaṃ hīti teneva kāraṇena so puggalo saṅghamajjhādīsu paresaṃ vajjāni uccaṭṭhāne ṭhapetvā bhusaṃ opunanto viya opunāti. Kaliṃva kitavā saṭhoti ettha sakuṇesu aparajjhanabhāvena attabhāvo kali nāma, sākhabhaṅgādikaṃ paṭicchādanaṃ kitavā nāma, sākuṇiko saṭho nāma. Yathā sakuṇaluddako sakuṇe gahetvā māretukāmo kitavā viya attabhāvaṃ paṭicchādeti, evaṃ attano vajjaṃ chādetīti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Meṇḍakaseṭṭhivatthu dasamaṃ.

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/18. Malavagga 垢秽品 (Dhp 18, 235-255)”

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【经名】 18.11 Ujjhānasaññittheravatthu 挑剔之比丘 (Dhp 18.11, 253)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

253.

Paravajjānupassissa, niccaṃ ujjhānasaññino;

Āsavā tassa vaḍḍhanti, ārā so āsavakkhayā.

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二五三 喜欢挑剔他人过错、心常愤懑（易怒）的人，他的烦恼（漏）会增长，他远离烦恼的彻底断除。

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挑剔的比丘

挑剔别人的过错，容易忿怒的人烦恼增长，

同时，离彻底断除烦恼（断惑）的境界还很遥远。 (偈 253)

优哈那珊尼比丘老爱挑剔别人，说别人的不是。众多比丘就向佛陀报告。

佛陀说：“比丘们！如果挑剔别人的错误，是为了教导对方正确的方式，这种挑剔不是恶意的行为，不需要加以谴责。但如果老是挑别人的毛病，数落他人不是，只是出于轻蔑和恶意，这种人无法获得禅定。他无法了解佛法，烦恼会在他心中滋长。”

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【Dhammapada-aṭṭhakathā 法句经义注】

11. Ujjhānasaññittheravatthu

Paravajjānupassissāti imaṃ dhammadesanaṃ satthā jetavane viharanto ujjhānasaññiṃ nāma ekaṃ theraṃ ārabbha kathesi.

So kira “ayaṃ evaṃ nivāseti, evaṃ pārupatī”ti bhikkhūnaṃ antarameva gavesanto vicarati. Bhikkhū “asuko nāma, bhante, thero evaṃ karotī”ti satthu ārocesuṃ. Satthā, “bhikkhave, vattasīse ṭhatvā evaṃ ovadanto ananupavādo. Yo pana niccaṃ ujjhānasaññitāya paresaṃ antaraṃ pariyesamāno evaṃ vatvā vicarati, tassa jhānādīsu ekopi viseso nuppajjati, kevalaṃ āsavāyeva vaḍḍhantī”ti vatvā imaṃ gāthamāha –

253.

“Paravajjānupassissa, niccaṃ ujjhānasaññino;

Āsavā tassa vaḍḍhanti, ārā so āsavakkhayā”ti.

Tattha ujjhānasaññinoti evaṃ nivāsetabbaṃ evaṃ pārupitabbanti paresaṃ antaragavesitāya ujjhānabahulassa puggalassa jhānādīsu ekadhammopi na vaḍḍhati, atha kho āsavāva tassa vaḍḍhanti. Teneva kāraṇena so arahattamaggasaṅkhātā āsavakkhayā ārā dūraṃ gatova hotīti.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Ujjhānasaññittheravatthu ekādasamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/18. Malavagga 垢秽品 (Dhp 18, 235-255)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 18.12 Subhaddaparibbājakavatthu 须跋陀罗 (Dhp 18.12, 254-255)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

254.

Ākāseva padaṃ natthi, samaṇo natthi bāhire;

Papañcābhiratā pajā, nippapañcā tathāgatā.

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二五四 虚空中没有行迹（道迹），（佛法）外没有（真正的）沙门；众生喜爱戏论（虚妄），如来已无戏论。

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四处云行的苦行者

天空中无行迹（道迹），只有佛陀的教法才能证得涅槃，

世间人执着各种邪见，如来则不然。 (偈 254)

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255.

Ākāseva padaṃ natthi, samaṇo natthi bāhire;

Saṅkhārā sassatā natthi, natthi buddhānamiñjitaṃ.

Malavaggo aṭṭhārasamo niṭṭhito.

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二五五 虚空中没有行迹（道迹），（佛法）外没有（真正的）沙门；诸行无常（不常住），诸佛（内心）没有动摇（扰乱）。

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天空中无行迹（道迹），只有佛陀的教法才能证得涅槃，

五蕴无常，诸佛坚定，不随境转。 (偈 255)

四处云行的苦行者须跋陀罗在拘尸那罗时，听说佛陀当天晚上就要般涅槃了。他曾经向不同宗教的负责人请教三个困扰他很久的问题，但是他们的答案都无法令他满意。虽然尚未请教过佛陀，但他觉得只有佛陀才能回答他的问题，于是急忙前去面见佛陀，阿难尊者却希望他不要去打扰佛陀，但佛陀听见两人的对话后，同意接见他，须跋陀罗就向佛陀请教三个问题：

1. 天空是否有行迹（轨迹）？

2. 佛陀教法外可否找到圣者？

3. 有没有不是无常的缘起法（行）？

佛陀对这三个问题的回答都是否定的。

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【Dhammapada-aṭṭhakathā 法句经义注】

12. Subhaddaparibbājakavatthu

Ākāseti idaṃ dhammadesanaṃ satthā kusinārāyaṃ upavattane mallānaṃ sālavane parinibbānamañcake nipanno subhaddaṃ paribbājakaṃ ārabbha kathesi.

So kira atīte kaniṭṭhabhātari ekasmiṃ sasse navakkhattuṃ aggadānaṃ dente dānaṃ dātuṃ anicchanto osakkitvā avasāne adāsi. Tasmā paṭhamabodhiyampi majjhimabodhiyampi satthāraṃ daṭṭhuṃ nālattha. Pacchimabodhiyaṃ pana satthu parinibbānakāle “ahaṃ tīsu pañhesu attano kaṅkhaṃ mahallake paribbājake pucchitvā samaṇaṃ gotamaṃ ‘daharo’ti saññāya na pucchiṃ , tassa ca dāni parinibbānakālo, pacchā me samaṇassa gotamassa apucchitakāraṇā vippaṭisāro uppajjeyyā”ti satthāraṃ upasaṅkamitvā ānandattherena nivāriyamānopi satthārā okāsaṃ katvā, “ānanda, mā subhaddaṃ nivārayi, pucchatu maṃ pañhan”ti vutte antosāṇiṃ pavisitvā heṭṭhāmañcake nisinno, “bho samaṇa, kiṃ nu kho ākāse padaṃ nāma atthi, ito bahiddhā samaṇo nāma atthi, saṅkhārā sassatā nāma atthī”ti ime pañhe pucchi. Athassa satthā tesaṃ abhāvaṃ ācikkhanto imāhi gāthāhi dhammaṃ desesi –

254.

“Ākāseva padaṃ natthi, samaṇo natthi bāhire;

Papañcābhiratā pajā, nippapañcā tathāgatā.

255.

“Ākāseva padaṃ natthi, samaṇo natthi bāhire;

Saṅkhārā sassatā natthi, natthi buddhānamiñjitan”ti.

Tattha padanti imasmiṃ ākāse vaṇṇasaṇṭhānavasena evarūpanti paññāpetabbaṃ kassaci padaṃ nāma natthi. Bāhireti mama sāsanato bahiddhā maggaphalaṭṭho samaṇo nāma natthi. Pajāti ayaṃ sattalokasaṅkhātā pajā taṇhādīsu papañcesuyevābhiratā. Nippapañcāti bodhimūleyeva sabbapapañcānaṃ samucchinnattā nippapañcā tathāgatā. Saṅkhārāti pañcakkhandhā. Tesu hi ekopi sassato nāma natthi. Iñjitanti buddhānaṃ pana taṇhāmānādīsu iñjitesu yena saṅkhārā sassatāti gaṇheyya, taṃ ekaṃ iñjitampi nāma natthīti attho.

Desanāvasāne subhaddo anāgāmiphale patiṭṭhahi, sampattaparisāyapi sātthikā dhammadesanā ahosīti.

Subhaddaparibbājakavatthu dvādasamaṃ.

Malavaggavaṇṇanā niṭṭhitā.

Aṭṭhārasamo vaggo.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/19. Dhammaṭṭhavagga 法住品 (Dhp 19, 256-272)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 19.1 Vinicchayamahāmattavatthu 法官收贿 (Dhp 19.1, 256-257)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

19. Dhammaṭṭhavaggo

256.

Na tena hoti dhammaṭṭho, yenatthaṃ sāhasā [sahasā (sī. syā. ka.)] naye;

Yo ca atthaṃ anatthañca, ubho niccheyya paṇḍito.

☸---------------------------------------------------------------------

一九 法住品

二五六 鲁莽（急躁）判决事件者，并非安住于法（法住者）；智者应审察判断，是与非（或：有利与无利）两者。

☸.....................................................................

收受贿赂的法官

鲁莽处事的人不公正，

智者应该辨别是非对错（正邪）之后，才下判断。 (偈 256)

☸*********************************************************************

257.

Asāhasena dhammena, samena nayatī pare;

Dhammassa gutto medhāvī, “dhammaṭṭho”ti pavuccati.

☸---------------------------------------------------------------------

二五七 不鲁莽从事，依法、公正地引导他人；守护正法的智者，被称为“法住者”（安住于法的人）。

☸.....................................................................

有智慧的人不鲁莽从事，反而依法断事，

护持正法，（这样的人）被称为“法住者”。 (偈 257)

有一天，几位比丘在舍卫城化缘后，正要返回祇树给孤独园。路上，天下大雨，他们就在法庭的大厅避雨，却看见几位法官当场收取贿赂之后，任意裁决案子。回到精舍后，他们向佛陀报告这件事。佛陀说：“比丘们！法官如果在断案时受到金钱的影响，就不是遵守法律的公正法官。但如果能聪明地评估证据，然后公正断案，就是遵守法律、公正的法官。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

19. Dhammaṭṭhavaggo

1. Vinicchayamahāmattavatthu

Natena hotīti imaṃ dhammadesanaṃ satthā jetavane viharanto vinicchayamahāmatte ārabbha kathesi.

Ekadivasañhi bhikkhū sāvatthiyaṃ uttaradvāragāme piṇḍāya caritvā piṇḍapātapaṭikkantā nagaramajjhena vihāraṃ āgacchanti. Tasmiṃ khaṇe megho uṭṭhāya pāvassi. Te sammukhāgataṃ vinicchayasālaṃ pavisitvā vinicchayamahāmatte lañjaṃ gahetvā sāmike asāmike karonte disvā “aho ime adhammikā, mayaṃ pana ‘ime dhammena vinicchayaṃ karontī’ti saññino ahumhā”ti cintetvā vasse vigate vihāraṃ gantvā satthāraṃ vanditvā ekamantaṃ nisinnā tamatthaṃ ārocesuṃ. Satthā “na, bhikkhave, chandādivasikā hutvā sāhasena atthaṃ vinicchinantā dhammaṭṭhā nāma honti, aparādhaṃ pana anuvijjitvā aparādhānurūpaṃ asāhasena vinicchayaṃ karontā eva dhammaṭṭhā nāma hontī”ti vatvā imā gāthā abhāsi –

256.

“Na tena hoti dhammaṭṭho, yenatthaṃ sāhasā naye;

Yo ca atthaṃ anatthañca, ubho niccheyya paṇḍito.

257.

“Asāhasena dhammena, samena nayatī pare;

Dhammassa gutto medhāvī, dhammaṭṭhoti pavuccatī”ti.

Tattha tenāti ettakeneva kāraṇena. Dhammaṭṭhoti rājā hi attano kātabbe vinicchayadhamme ṭhitopi dhammaṭṭho nāma na hoti. Yenāti yena kāraṇena. Atthanti otiṇṇaṃ vinicchitabbaṃ atthaṃ. Sāhasā nayeti chandādīsu patiṭṭhito sāhasena musāvādena viniccheyya. Yo hi chande patiṭṭhāya ñātīti vā mittoti vā musā vatvā asāmikameva sāmikaṃ karoti, dose patiṭṭhāya attano verīnaṃ musā vatvā sāmikameva asāmikaṃ karoti, mohe patiṭṭhāya lañjaṃ gahetvā vinicchayakāle aññavihito viya ito cito ca olokento musā vatvā “iminā jitaṃ, ayaṃ parājito”ti paraṃ nīharati, bhaye patiṭṭhāya kassacideva issarajātikassa parājayaṃ pāpuṇantassāpi jayaṃ āropeti, ayaṃ sāhasena atthaṃ neti nāma. Eso dhammaṭṭho nāma na hotīti attho. Atthaṃ anatthañcāti bhūtañca abhūtañca kāraṇaṃ. Ubho niccheyyāti yo pana paṇḍito ubho atthānatthe vinicchinitvā vadati. Asāhasenāti amusāvādena. Dhammenāti vinicchayadhammena, na chandādivasena. Samenāti aparādhānurūpeneva pare nayati, jayaṃ vā parājayaṃ vā pāpeti. Dhammassa guttoti so dhammagutto dhammarakkhito dhammojapaññāya samannāgato medhāvī vinicchayadhamme ṭhitattā dhammaṭṭhoti pavuccatīti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Vinicchayamahāmattavatthu paṭhamaṃ.

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☸*********************************************************************

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/19. Dhammaṭṭhavagga 法住品 (Dhp 19, 256-272)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 19.2 Chabbaggiyavatthu 愚人才骚扰 (Dhp 19.2, 258)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

258.

Na tena paṇḍito hoti, yāvatā bahu bhāsati;

Khemī averī abhayo, “paṇḍito”ti pavuccati.

☸---------------------------------------------------------------------

二五八 不因为话说得多，他就是贤者；内心平静、没有怨恨、无所畏惧的人，才被称为智者。

☸.....................................................................

愚人才会骚扰别人

多话的人，不一定就是智者；

只有内心寂静、没有敌怨、不伤害他人的人才是智者。 (偈 258)

有一群比丘不管在精舍或村落里，总是在进食的时候惹事生非。有一天，他们羞辱一些沙弥，并且夸口道：“注意！只有我们才是聪明的，有智慧的！”他们接着把精舍搞得乱七八糟，然后扬长而去。

佛陀知道他们的所作所为后，说：“比丘们！多话、辱骂或威胁他人的人没有智慧。只有内心不怀恨意，不伤害他人的人才有智慧。”

佛法中，“慧”是洞察世间无常、苦、无我的正确知见。又分为三种慧：

1.“闻所成慧”：听闻而得的智慧。

2.“思所成慧”：思维而得来的智慧，西方实证科学就是这种智慧。

3.“修所成慧”：禅修所证得的高级智慧。这种智慧胜过纯粹的逻辑推理。

“慧”是佛法的最高境界，它是八正道的第一个项目（正见），七觉支之一（择法），四神足之一（观），五力之一（慧），也是五胜根之一（慧）。慧具足才能够清净，证得究竟解脱。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

2. Chabbaggiyavatthu

Na tena paṇḍito hotīti imaṃ dhammadesanaṃ satthā jetavane viharanto chabbaggiye ārabbha kathesi.

Te kira vihārepi gāmepi bhattaggaṃ ākulaṃ karontā vicaranti. Athekadivase bhikkhū gāme bhattakiccaṃ katvā āgate dahare sāmaṇere ca pucchiṃsu – “kīdisaṃ, āvuso, bhattaggan”ti? Bhante, mā pucchatha, chabbaggiyā “mayameva viyattā, mayameva paṇḍitā, ime paharitvā sīse kacavaraṃ ākiritvā nīharissāmā”ti vatvā amhe piṭṭhiyaṃ gahetvā kacavaraṃ okirantā bhattaggaṃ ākulaṃ akaṃsūti. Bhikkhū satthu santikaṃ gantvā tamatthaṃ ārocesuṃ. Satthā “nāhaṃ, bhikkhave, bahuṃ bhāsitvā pare viheṭhayamānaṃ ‘paṇḍito’ti vadāmi, kheminaṃ pana averīnaṃ abhayameva paṇḍitoti vadāmī”ti vatvā imaṃ gāthamāha –

258.

“Na tena paṇḍito hoti, yāvatā bahu bhāsati;

Khemī averī abhayo, paṇḍitoti pavuccatī”ti.

Tattha yāvatāti yattakena kāraṇena saṅghamajjhādīsu bahuṃ katheti, tena paṇḍito nāma na hoti . Yo pana sayaṃ khemī pañcannaṃ verānaṃ abhāvena averī nibbhayo , yaṃ vā āgamma mahājanassa bhayaṃ na hoti, so paṇḍito nāma hotīti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Chabbaggiyavatthu dutiyaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/19. Dhammaṭṭhavagga 法住品 (Dhp 19, 256-272)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 19.3 Ekudānakhīṇāsavavatthu 以身见法 (Dhp 19.3, 259)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

259.

Na tāvatā dhammadharo, yāvatā bahu bhāsati;

Yo ca appampi sutvāna, dhammaṃ kāyena passati;

Sa ve dhammadharo hoti, yo dhammaṃ nappamajjati.

☸---------------------------------------------------------------------

二五九 不是因为话说得多，他就是持法者；即使他听闻的佛法很少，但能亲身体证法，对法从不放逸，他确实是持法者。

☸.....................................................................

知识不等于领悟

经常说法的人，不一定就是精通佛法的人；

虽然听闻的佛法不多，

但却能心领神会、如法奉行的人，

才是精通佛法的人。 (偈 259)

舍卫城附近的果园里住着一位名字叫伊咕达那的比丘。虽然他只能熟记一首佛陀无问自说的偈，但是他彻底明白其中的法义。只要有机会，他就劝别人修习佛法，并且诵这首偈语给人听。每次他诵完偈语之后，森林里的守护精灵就很热切地鼓掌称赞他。有一次，两位娴熟三藏的比丘在众多比丘的陪伴下，前来他停留的精舍，他就邀请他们分别说法。这两位比丘问他在这么偏僻的地方，会有很多人愿意来听法吗？他告诉他们，甚至森林里的精灵都会在每次说法后，鼓掌称赞。

于是这两位比丘轮流说法。但结束时，森林里却静悄悄的。他们十分困惑，怀疑伊咕达那刚才所说的话。但伊咕达那坚持说精灵会来听法，并且鼓掌赞叹，他们就要他亲自说法。他便用扇子遮在身前，然后背诵佛陀的偈语。背诵后，精灵一如往常地热切鼓掌赞叹。陪伴他们前来的比丘们看见这种情形后，认为森林里的精灵对伊咕达那比较友善。

比丘们回到祇树给孤独园时，向佛陀报告这件事。佛陀告诫他们：“比丘们！我不认为多闻且经常说法的人就对佛法有正确的知见。相反的，懂得不多，只知一首偈语，但完全了解四圣谛，经常正念现前的人才是真正了解佛法的人。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

3. Ekudānakhīṇāsavattheravatthu

Na tāvatāti imaṃ dhammadesanaṃ satthā jetavane viharanto ekudānattheraṃ nāma khīṇāsavaṃ ārabbha kathesi.

So kira ekakova ekasmiṃ vanasaṇḍe viharati, ekamevassa udānaṃ paguṇaṃ –

“Adhicetaso appamajjato,

Munino monapathesu sikkhato;

Sokā na bhavanti tādino,

Upasantassa sadā satīmato”ti. (pāci. 153; udā. 37);

So kira uposathadivasesu sayameva dhammassavanaṃ ghosetvā imaṃ gāthaṃ vadati. Pathaviundriyan꼫so viya devatānaṃ sādhukārasaddo hoti. Athekasmiṃ uposathadivase pañcapañcasataparivārā dve tipiṭakadharā bhikkhū tassa vasanaṭṭhānaṃ agamaṃsu. So te disvāva tuṭṭhamānaso “sādhu vo kataṃ idha āgacchantehi, ajja mayaṃ tumhākaṃ dhammaṃ suṇissāmā”ti āha. Atthi pana, āvuso, idha dhammaṃ sotukāmāti. Atthi, bhante, ayaṃ vanasaṇḍo dhammassavanadivase devatānaṃ sādhukārasaddena ekaninnādo hotīti. Tesu eko tipiṭakadharo dhammaṃ osāresi, eko kathesi. Ekadevatāpi sādhukāraṃ nādāsi. Te āhaṃsu – “tvaṃ, āvuso, dhammassavanadivase imasmiṃ vanasaṇḍe devatā mahantena saddena sādhukāraṃ dentīti vadesi, kiṃ nāmetan”ti. Bhante, aññesu divasesu sādhukārasaddena ekaninnādo eva hoti, na ajja pana jānāmi “kimetan”ti. “Tena hi, āvuso, tvaṃ tāva dhammaṃ kathehī”ti. So bījaniṃ gahetvā āsane nisinno tameva gāthaṃ vadesi. Devatā mahantena saddena sādhukāramadaṃsu. Atha nesaṃ parivārā bhikkhū ujjhāyiṃsu “imasmiṃ vanasaṇḍe devatā mukholokanena sādhukāraṃ dadanti, tipiṭakadharabhikkhūsu ettakaṃ bhaṇantesupi kiñci pasaṃsanamattampi avatvā ekena mahallakattherena ekagāthāya kathitāya mahāsaddena sādhukāraṃ dadantī”ti. Tepi vihāraṃ gantvā satthu tamatthaṃ ārocesuṃ.

Satthā “nāhaṃ, bhikkhave, yo bahumpi uggaṇhati vā bhāsati vā, taṃ dhammadharoti vadāmi. Yo pana ekampi gāthaṃ uggaṇhitvā saccāni paṭivijjhati, ayaṃ dhammadharo nāmā”ti vatvā dhammaṃ desento imaṃ gāthamāha –

259.

“Na tāvatā dhammadharo, yāvatā bahu bhāsati;

Yo ca appampi sutvāna, dhammaṃ kāyena passati;

Sa ve dhammadharo hoti, yo dhammaṃ nappamajjatī”ti.

Tattha yāvatāti yattakena uggahaṇadhāraṇavācanādinā kāraṇena bahuṃ bhāsati, tāvattakena dhammadharo na hoti, vaṃsānurakkhako pana paveṇipālako nāma hoti. Yo ca appampīti yo pana appamattakampi sutvā dhammamanvāya atthamanvāya dhammānudhammappaṭipanno hutvā nāmakāyena dukkhādīni parijānanto catusaccadhammaṃ passati, sa ve dhammadharo hoti. Yo dhammaṃ nappamajjatīti yopi āraddhavīriyo hutvā ajja ajjevāti paṭivedhaṃ ākaṅkhanto dhammaṃ nappamajjati, ayampi dhammadharoyevāti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Ekudānakhīṇāsavattheravatthu tatiyaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/19. Dhammaṭṭhavagga 法住品 (Dhp 19, 256-272)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 19.4 Lakuṇḍakabhaddiyattheravatthu 空为长老名 (Dhp 19.4, 260-261)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

260.

Na tena thero so hoti [thero hoti (sī. syā.)], yenassa palitaṃ siro;

Paripakko vayo tassa, “moghajiṇṇo”ti vuccati.

☸---------------------------------------------------------------------

二六〇 不是因为头发花白，就被称为长老；他只是年纪成熟（虚长），空有长老之名罢了。

☸.....................................................................

年龄不是判断的标准

上座 (长老)，不是因为头发灰白；

只是年岁增长的人，不过“年齿徒长”而已。 (偈 260)

☸*********************************************************************

261.

Yamhi saccañca dhammo ca, ahiṃsā saṃyamo damo;

Sa ve vantamalo dhīro, “thero” iti [so theroti (syā. ka.)] pavuccati.

☸---------------------------------------------------------------------

二六一 在他身上具有真理和正法，不杀生，（自我）克制与调伏，他具备清净的智慧，已去除内心的污垢，（这样的人）才被称为长老。

☸.....................................................................

明白四圣谛与正法、不杀生、戒行具足、调伏欲望，

去除烦恼的人才是真正的上座。 (偈 261)

有一天，一群比丘前来向佛陀顶礼问讯。佛陀明白他们证得阿罗汉果的机缘已经成熟，就问他们，进来的时候，有没有看见一位上座？他们说没有，但却瞥见一位沙弥。

佛陀说：“比丘们！那不是沙弥，而是上座。我不因为人的岁数大就称之为上座，任何人究竟明白四圣谛，而且不伤害别人，才是上座。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

4. Lakuṇḍakabhaddiyattheravatthu

Natena thero so hotīti imaṃ dhammadesanaṃ satthā jetavane viharanto lakuṇḍakabhaddiyattheraṃ ārabbha kathesi.

Ekadivasañhi tasmiṃ there satthu upaṭṭhānaṃ gantvā pakkantamatte tiṃsamattā āraññikā bhikkhū taṃ passantā eva āgantvā satthāraṃ vanditvā nisīdiṃsu. Satthā tesaṃ arahattūpanissayaṃ disvā imaṃ pañhaṃ pucchi – “ito gataṃ ekaṃ theraṃ passathā”ti? “Na passāma, bhante”ti. “Kiṃ nu diṭṭho vo”ti? “Ekaṃ, bhante, sāmaṇeraṃ passimhā”ti. “Na so, bhikkhave, sāmaṇero, thero eva so”ti? “Ativiya khuddako, bhante”ti. “Nāhaṃ, bhikkhave, mahallakabhāvena therāsane nisinnamattakena theroti vadāmi. Yo pana saccāni paṭivijjhitvā mahājanassa ahiṃsakabhāve ṭhito, ayaṃ thero nāmā”ti vatvā imā gāthā abhāsi –

260.

“Na tena thero so hoti, yenassa palitaṃ siro;

Paripakko vayo tassa, moghajiṇṇoti vuccati.

261.

“Yamhi saccañca dhammo ca, ahiṃsā saṃyamo damo;

Sa ve vantamalo dhīro, thero iti pavuccatī”ti.

Tattha paripakkoti pariṇato, vuḍḍhabhāvaṃ pattoti attho. Moghajiṇṇoti anto therakarānaṃ dhammānaṃ abhāvena tucchajiṇṇo nāma. Yamhi saccañca dhammo cāti yamhi pana puggale soḷasahākārehi paṭividdhattā catubbidhaṃ saccaṃ, ñāṇena sacchikatattā navavidho lokuttaradhammo ca atthi. Ahiṃsāti ahiṃsanabhāvo. Desanāmattametaṃ, yamhi pana catubbidhāpi appamaññābhāvanā atthīti attho. Saṃyamo damoti sīlañceva indriyasaṃvaro ca. Vantamaloti maggañāṇena nīhaṭamalo. Dhīroti dhitisampanno. Theroti so imehi thirabhāvakārakehi samannāgatattā theroti vuccatīti attho.

Desanāvasāne te bhikkhū arahatte patiṭṭhahiṃsūti.

Lakuṇḍakabhaddiyattheravatthu catutthaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/19. Dhammaṭṭhavagga 法住品 (Dhp 19, 256-272)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 19.5 Sambahulabhikkhuvatthu 虚张声势 (Dhp 19.5, 262-263)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

262.

Na vākkaraṇamattena, vaṇṇapokkharatāya vā;

Sādhurūpo naro hoti, issukī maccharī saṭho.

☸---------------------------------------------------------------------

二六二 一个嫉妒、悭吝、虚伪狡诈的人，即使能言善辩，或容貌出色，也不是品行端正的人。

☸.....................................................................

虚张声势

嫉妒、悭贪和虚伪的人，即使有辩才，相貌堂堂，

也不是善良的人。 (偈 262)

☸*********************************************************************

263.

Yassa cetaṃ samucchinnaṃ, mūlaghaccaṃ samūhataṃ;

Sa vantadoso medhāvī, “sādhurūpo”ti vuccati.

☸---------------------------------------------------------------------

二六三 如果这些（恶德）已被彻底切断，已被连根拔除，弃除了过失，这样的智者，才被称为品行端正的人。

☸.....................................................................

连根拔除烦恼的智者，是真正善良的人。 (偈 263)

僧伽的惯例规定年轻的比丘和沙弥必须服务他们的老师。服务的范围包括洗涤、染袈裟和其它细微的工作。有些比丘羡慕资深比丘能享受这种服务，也希望有如此的待遇。他们就向佛陀建议，让这些年轻比丘在接受资深比丘的授课和督导之后，也接受他们的指导。

佛陀知道他们的动机，断然否定，并且劝诫他们：“比丘！虽然你们可以侃侃而谈，但我认为你们发心并不善良。真正发心善良的人遵守梵行、不贪，而且不作恶业。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

5. Sambahulabhikkhuvatthu

Navākkaraṇamattenāti imaṃ dhammadesanaṃ satthā jetavane viharanto sambahule bhikkhū ārabbha kathesi.

Ekasmiñhi samaye dahare ceva sāmaṇere ca attano dhammācariyānameva cīvararajanādīni veyyāvaccāni karonte disvā ekacce therā cintayiṃsu – “mayampi byañjanasamaye kusalā, amhākameva kiñci natthi. Yaṃnūna mayaṃ satthāraṃ upasaṅkamitvā evaṃ vadeyyāma, ‘bhante, mayaṃ byañjanasamaye kusalā, aññesaṃ santike dhammaṃ uggaṇhitvāpi imesaṃ santike asodhetvā mā sajjhāyitthāti daharasāmaṇere āṇāpethā’ti. Evañhi amhākaṃ lābhasakkāro vaḍḍhissatī”ti. Te satthāraṃ upasaṅkamitvā tathā vadiṃsu.

Satthā tesaṃ vacanaṃ sutvā “imasmiṃ sāsane paveṇivaseneva evaṃ vattuṃ labhati, ime pana lābhasakkāre nissitāti ñatvā ahaṃ tumhe vākkaraṇamattena sādhurūpāti na vadāmi. Yassa panete issādayo dhammā arahattamaggena samucchinnā, eso eva sādhurūpo”ti vatvā imā gāthā abhāsi –

262.

“Na vākkaraṇamattena, vaṇṇapokkharatāya vā;

Sādhurūpo naro hoti, issukī maccharī saṭho.

263.

“Yassa cetaṃ samucchinnaṃ, mūlaghaccaṃ samūhataṃ;

Savantadoso medhāvī, sādhurūpoti vuccatī”ti.

Tattha na vākkaraṇamattenāti vacīkaraṇamattena saddalakkhaṇasampannavacanamattena. Vaṇṇapokkharatāya vāti sarīravaṇṇassa manāpabhāvena vā. Naroti ettakeneva kāraṇena paralābhādīsu issāmanako pañcavidhena maccherena samannāgato kerāṭikabhāvena saṭho naro sādhurūpo na hoti. Yassa cetanti yassa ca puggalassetaṃ issādidosajātaṃ arahattamaggañāṇena samūlakaṃ chinnaṃ, mūlaghātaṃ katvā samūhataṃ , so vantadoso dhammojapaññāya samannāgato sādhurūpoti vuccatīti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Sambahulabhikkhuvatthu pañcamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/19. Dhammaṭṭhavagga 法住品 (Dhp 19, 256-272)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 19.6 Hatthakavatthu 比丘熄灭诸恶 (Dhp 19.6, 264-265)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

264.

Na muṇḍakena samaṇo, abbato alikaṃ bhaṇaṃ;

Icchālobhasamāpanno, samaṇo kiṃ bhavissati.

☸---------------------------------------------------------------------

二六四 破戒、说妄语的人，仅剃除头发并非沙门；内心充满贪欲的人，如何能成为沙门？

☸.....................................................................

好辩的比丘

一个人即使剃除头发，但如果破戒、说妄语，仍然不是比丘。充满欲望和贪爱的人，怎么可能是比丘呢？ (偈 264)

☸*********************************************************************

265.

Yo ca sameti pāpāni, aṇuṃ thūlāni sabbaso;

Samitattā hi pāpānaṃ, “samaṇo”ti pavuccati.

☸---------------------------------------------------------------------

二六五 能平息各种恶行，无论大小，因为平息了诸恶，才被称为沙门。

☸.....................................................................

究竟熄灭所有大小恶业的人，才是比丘。 (偈 265)

哈达卡比丘喜欢和人辩论。若他屈居下风，就继续挑战对方，并约在另外的地方和时间再辩论。他每次都会提前抵达，然后说对方没来是承认失败的表现。他往往接着夸口说：“看啊！那些愚笨的人不敢来和我辩论，他们都被我打败了。”

佛陀知道后，劝诫他：“比丘！你怎么会有这种行为呢？比丘虽然剃除三千烦恼丝，但若如此夸口，是不恰当的。只有彻底去除恶业和骄傲的人才是比丘。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

6. Hatthakavatthu

Namuṇḍakena samaṇoti imaṃ dhammadesanaṃ satthā sāvatthiyaṃ viharanto hatthakaṃ ārabbha kathesi.

So kira vādakkhitto “tumhe asukavelāya asukaṭṭhānaṃ nāma āgaccheyyātha, vādaṃ karissāmā”ti vatvā puretarameva tattha gantvā “passatha, titthiyā mama bhayena nāgatā, esova pana nesaṃ parājayo”tiādīni vatvā vādakkhitto aññenaññaṃ paṭicaranto vicarati. Satthā “hatthako kira evaṃ karotī”ti sutvā taṃ pakkosāpetvā “saccaṃ kira tvaṃ, hatthaka, evaṃ karosī”ti pucchitvā “saccan”ti vutte, “kasmā evaṃ karosi? Evarūpañhi musāvādaṃ karonto sīsamuṇḍanādimatteneva samaṇo nāma na hoti. Yo pana aṇūni vā thūlāni vā pāpāni sametvā ṭhito, ayameva samaṇo”ti vatvā imā gāthā abhāsi –

264.

“Na muṇḍakena samaṇo, abbato alikaṃ bhaṇaṃ;

Icchālobhasamāpanno, samaṇo kiṃ bhavissati.

265.

“Yo ca sameti pāpāni, aṇuṃ thūlāni sabbaso;

Samitattā hi pāpānaṃ, samaṇoti pavuccatī”ti.

Tattha muṇḍakenāti sīsamuṇḍanamattena. Abbatoti sīlavatena ca dhutaṅgavatena ca virahito. Alikaṃ bhaṇanti musāvādaṃ bhaṇanto asampattesu ārammaṇesu icchāya pattesu ca lobhena samannāgato samaṇo nāma kiṃ bhavissati? Sametīti yo ca parittāni vā mahantāni vā pāpāni vūpasameti, so tesaṃ samitattā samaṇoti pavuccatīti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Hatthakavatthu chaṭṭhaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/19. Dhammaṭṭhavagga 法住品 (Dhp 19, 256-272)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 19.7 Aññatarabrāhmaṇavatthu 勤修梵行者 (Dhp 19.7, 266-267)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

266.

Na tena bhikkhu so hoti, yāvatā bhikkhate pare;

Vissaṃ dhammaṃ samādāya, bhikkhu hoti na tāvatā.

☸---------------------------------------------------------------------

二六六 仅仅向他人乞食，并非就是比丘；奉行杂染的法，也并非（真）比丘。

☸.....................................................................

谁才是比丘

只知向人乞讨的人，不是比丘 (只知化缘，而不持净戒，不可称之为比丘)，

只有持戒的人才是比丘，而不是只知向人乞讨的人。 (偈 266)

☸*********************************************************************

267.

Yodha puññañca pāpañca, bāhetvā brahmacariyavā [brahmacariyaṃ (ka.)];

Saṅkhāya loke carati, sa ve “bhikkhū”ti vuccati.

☸---------------------------------------------------------------------

二六七 舍弃了善与恶，勤修梵行，以智慧行于此世间的人，他才真正被称为“比丘”。

☸.....................................................................

超越善恶业，勤修梵行，生活中奉行戒定慧的人

才是真正的比丘。 (偈 267)

从前有一位婆罗门习惯向别人化缘。有一天，他心里想着：“一般认为化缘为生的人就是比丘。那别人也应该以比丘称呼我。”有这种想法后，他就向佛陀说，应该称呼他比丘。佛陀说：“婆罗门！如果有人只知化缘为生，我不称呼他为比丘。邪见、行为不正的人不是比丘。只有察觉五蕴无常、苦、无我的人，我才称呼他为比丘。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

7. Aññatarabrāhmaṇavatthu

Natena bhikkhu so hotīti imaṃ dhammadesanaṃ satthā jetavane viharanto aññataraṃ brāhmaṇaṃ ārabbha kathesi.

So kira bāhirasamaye pabbajitvā bhikkhaṃ caranto cintesi – “samaṇo 乔达摩 attano sāvake bhikkhāya caraṇena ‘bhikkhū’ti vadati, mampi ‘bhikkhū’ti vattuṃ vaṭṭatī”ti. So satthāraṃ upasaṅkamitvā, “bho 乔达摩, ahampi bhikkhaṃ caritvā jīvāmi, mampi ‘bhikkhū’ti vadehī”ti āha. Atha naṃ satthā “nāhaṃ, brāhmaṇa, bhikkhanamattena bhikkhūti vadāmi. Na hi vissaṃ dhammaṃ samādāya vattanto bhikkhu nāma hoti. Yo pana sabbasaṅkhāresu saṅkhāya carati, so bhikkhu nāmā”ti vatvā imā gāthā abhāsi –

266.

“Na tena bhikkhu so hoti, yāvatā bhikkhate pare;

Vissaṃ dhammaṃ samādāya, bhikkhu hoti na tāvatā.

267.

“Yodha puññañca pāpañca, bāhetvā brahmacariyavā;

Saṅkhāya loke carati, sa ve bhikkhūti vuccatī”ti.

Tattha yāvatāti yattakena pare bhikkhate, tena bhikkhanamattena bhikkhu nāma na hoti. Vissanti visamaṃ dhammaṃ, vissagandhaṃ vā kāyakammādikaṃ dhammaṃ samādāya caranto bhikkhu nāma na hoti. Yodhāti yo idha sāsane ubhayampetaṃ puññañca pāpañca maggabrahmacariyena bāhetvā panuditvā brahmacariyavā hoti. Saṅkhāyāti ñāṇena. Loketi khandhādiloke “ime ajjhattikā khandhā, ime bāhirā”ti evaṃ sabbepi dhamme jānitvā carati, so tena ñāṇena kilesānaṃ bhinnattā “bhikkhū”ti vuccatīti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Aññatarabrāhmaṇavatthu sattamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/19. Dhammaṭṭhavagga 法住品 (Dhp 19, 256-272)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 19.8 Titthiyavatthu 沉默非智慧 (Dhp 19.8, 268-269)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

268.

Na monena munī hoti, mūḷharūpo aviddasu;

Yo ca tulaṃva paggayha, varamādāya paṇḍito.

☸---------------------------------------------------------------------

二六八 愚昧无知的人，不会因为沉默不语，就成为牟尼（智者）；而贤智者懂得权衡（选择善法）。

☸.....................................................................

沉默不代表智慧

愚痴无明的人虽然默默不语，仍然不是牟尼(智者)，

智者如同手拿天平的人， (偈 268)

☸*********************************************************************

269.

Pāpāni parivajjeti, sa munī tena so muni;

Yo munāti ubho loke, “muni” tena pavuccati.

☸---------------------------------------------------------------------

二六九 舍弃诸恶而选取至善，因此他是牟尼；能了知（内心与外在）两个世间的人，因此被称为“牟尼”。

☸.....................................................................

受持善法而舍弃恶法，是真正的智者。

也因此，是明了内外五蕴的智者。 (偈 269)

一些不是佛陀信徒的苦行者在接受供养后，会对布施者说些赐福的话，如：“愿你们远离危险，祝你们兴旺，财源滚滚来，愿你们长命百岁。”相反地，佛陀的弟子比丘们在接受供养之后，却默默不语。这是因为佛陀证悟以后的前二十年，要他们如此的。当时的人就加以比较：“苦行者祝福我们，而敬爱的比丘却什么也没说。”

很多比丘向佛陀反映这件事，佛陀从此要所有的比丘在接受信徒的供养之后，也要 说一些恰如其分的祝福。从此以后，大众在供养之后，也能够听到比丘们适当的祝福，而心满意足，并且建立信心。但另有其他的苦行者则讥讽地说：“我们严格遵守牟尼的传统，保持沉默，而沙门乔达摩的弟子则在公众场合讲说法义。”

听到这种蔑视的话后，佛陀说：“比丘们！有些人沉默不语是由于无明和胆怯，有些人则是不愿意和别人分享深奥的知识。只知保持沉默的人不是牟尼，只有克服恶业的人才是牟尼。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

8. Titthiyavatthu

Namonenāti imaṃ dhammadesanaṃ satthā jetavane viharanto titthiye ārabbha kathesi.

Te kira bhuttaṭṭhānesu manussānaṃ “khemaṃ hotu, sukhaṃ hotu, āyu vaḍḍhatu, asukaṭṭhāne nāma kalalaṃ atthi, asukaṭṭhāne nāma kaṇṭako atthi, evarūpaṃ ṭhānaṃ gantuṃ na vaṭṭatī”tiādinā nayena maṅgalaṃ vatvā pakkamanti. Bhikkhū pana paṭhamabodhiyaṃ anumodanādīnaṃ ananuññātakāle bhattagge manussānaṃ anumodanaṃ akatvā pakkamanti. Manussā “titthiyānaṃ santikā maṅgalaṃ suṇāma, bhaddantā pana tuṇhībhūtā pakkamantī”ti ujjhāyiṃsu. Bhikkhū tamatthaṃ satthu ārocesuṃ. Satthā, “bhikkhave, ito paṭṭhāya bhattaggādīsu yathāsukhaṃ anumodanaṃ karotha, upanisinnakathaṃ karotha, dhammaṃ kathethā”ti anujāni. Te tathā kariṃsu. Manussā anumodanādīni suṇantā ussāhappattā bhikkhū nimantetvā sakkāraṃ karontā vicaranti. Titthiyā pana “mayaṃ munino monaṃ karoma, samaṇassa 乔达摩的 sāvakā bhattaggādīsu mahākathaṃ kathentā vicarantī”ti ujjhāyiṃsu.

Satthā tamatthaṃ sutvā “nāhaṃ, bhikkhave, tuṇhībhāvamattena ‘munī’ti vadāmi. Ekacce hi ajānantā na kathenti, ekacce avisāradatāya, ekacce ‘mā no imaṃ atisayatthaṃ aññe jāniṃsū’ti maccherena. Tasmā monamattena muni na hoti, pāpavūpasamena pana muni nāma hotī”ti vatvā imā gāthā abhāsi –

268.

“Na monena munī hoti, mūḷharūpo aviddasu;

Yo ca tulaṃva paggayha, varamādāya paṇḍito.

269.

“Pāpāni parivajjeti, sa munī tena so muni;

Yo munāti ubho loke, muni tena pavuccatī”ti.

Tattha na monenāti kāmañhi moneyyapaṭipadāsaṅkhātena maggañāṇamonena muni nāma hoti, idha pana tuṇhībhāvaṃ sandhāya “monenā”ti vuttaṃ. Mūḷharūpoti tuccharūpo. Aviddasūti aviññū. Evarūpo hi tuṇhībhūtopi muni nāma na hoti. Atha vā monena muni nāma na hoti, tucchasabhāvo pana aviññū ca hotīti attho. Yo ca tulaṃva pagayhāti yathā hi tulaṃ gahetvā ṭhito atirekaṃ ce hoti, harati. Ūnaṃ ce hoti , pakkhipati. Evameva yo atirekaṃ haranto viya pāpaṃ harati parivajjeti, ūnake pakkhipanto viya kusalaṃ paripūreti. Evañca pana karonto sīlasamādhipaññāvimuttivimuttiñāṇadassanasaṅkhātaṃ varaṃ uttamameva ādāya pāpāni akusalakammāni parivajjeti. Sa munīti so muni nāmāti attho. Tena so munīti kasmā pana so munīti ce? Yaṃ heṭṭhā vuttakāraṇaṃ, tena so munīti attho. So munāti ubho loketi yo puggalo imasmiṃ khandhādiloke tulaṃ āropetvā minanto viya “ime ajjhattikā khandhā, ime bāhirā”tiādinā nayena ime ubho atthe munāti. Muni tena pavuccatīti tena kāraṇena munīti vuccatiyevāti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Titthiyavatthu aṭṭhamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/19. Dhammaṭṭhavagga 法住品 (Dhp 19, 256-272)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 19.9 Bālisikavatthu 人如其名 (Dhp 19.9, 270)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

270.

Na tena ariyo hoti, yena pāṇāni hiṃsati;

Ahiṃsā sabbapāṇānaṃ, “ariyo”ti pavuccati.

☸---------------------------------------------------------------------

二七〇 因为伤害生灵，他不成为圣者；不伤害一切生灵的人，才被称为“圣者”。

☸.....................................................................

人如其名

杀生的人不是圣者，不伤害有情众生的人，才是圣者。 (偈 270)

渔夫阿利亚住在舍卫城北边的城门附近。有一天，佛陀透过神通，知道阿利亚证得初果的机缘已经成熟，就在化缘后回精舍的路上，和众多比丘走到阿利亚钓鱼的地方。 阿利亚瞥见佛陀时，放下钓鱼竿，走到佛陀身边。佛陀就当着他的面，询问所有比丘的名字，最后佛陀也问他的名字。他告诉佛陀他的名字是阿利亚。

佛陀告诉他，他名字的意思是圣者，但圣者不伤害任何众生，而他却夺走鱼的生命，实在有辱他的名字。他明白佛陀鼓励他放弃杀害众生的生活方式，更要培养对众生的慈悲关怀。

追求解脱的人绝对不可杀害任何生命，不管其生命多么小或卑微。一切众生必需绝对尊重所有的生命，才能与宇宙究竟和谐。当今的自然保护理念和运动与此一理念相应。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

9. Bālisikavatthu

Na tena ariyo hotīti imaṃ dhammadesanaṃ satthā jetavane viharanto ekaṃ ariyaṃ nāma bālisikaṃ ārabbha kathesi.

Ekadivasañhi satthā tassa sotāpattimaggassūpanissayaṃ disvā sāvatthiyā uttaradvāragāme piṇḍāya caritvā bhikkhusaṅghaparivuto tato āgacchati. Tasmiṃ khaṇe so bālisiko balisena macche gaṇhanto buddhappamukhaṃ bhikkhusaṅghaṃ disvā balisayaṭṭhiṃ chaḍḍetvā aṭṭhāsi. Satthā tassa avidūre ṭhāne nivattitvā ṭhito “tvaṃ kiṃ nāmosī”ti sāriputtattherādīnaṃ nāmāni pucchi. Tepi “ahaṃ sāriputto ahaṃ moggallāno”ti attano attano nāmāni kathayiṃsu. Bālisiko cintesi – “satthā sabbesaṃ nāmāni pucchati, mamampi nāmaṃ pucchissati maññe”ti. Satthā tassa icchaṃ ñatvā, “upāsaka, tvaṃ ko nāmosī”ti pucchitvā “ahaṃ, bhante, ariyo nāmā”ti vutte “na, upāsaka, tādisā pāṇātipātino ariyā nāma honti, ariyā pana mahājanassa ahiṃsanabhāve ṭhitā”ti vatvā imaṃ gāthamāha –

270.

“Na tena ariyo hoti, yena pāṇāni hiṃsati;

Ahiṃsā sabbapāṇānaṃ, ariyoti pavuccatī”ti.

Tattha ahiṃsāti ahiṃsanena. Idaṃ vuttaṃ hoti – yena hi pāṇāni hiṃsati, na tena kāraṇena ariyo hoti. Yo pana sabbapāṇānaṃ pāṇiādīhi ahiṃsanena mettādibhāvanāya patiṭṭhitattā hiṃsato ārāva ṭhito, ayaṃ ariyoti vuccatīti attho.

Desanāvasāne bālisiko sotāpattiphale patiṭṭhahi, sampattānampi sātthikā dhammadesanā ahosīti.

Bālisikavatthu navamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/19. Dhammaṭṭhavagga 法住品 (Dhp 19, 256-272)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 19.10 Sambahulasīlādisampannabhikkhuvatthu 证阿罗汉果甚难 (Dhp 19.10, 271-272)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

271.

Na sīlabbatamattena, bāhusaccena vā pana;

Atha vā samādhilābhena, vivittasayanena vā.

☸---------------------------------------------------------------------

二七一 不要仅仅因为持戒或苦行，或因为多闻，或证得禅定，或因为独居静处，

☸.....................................................................

证阿罗汉果甚难

千万不可因持戒、苦行、多闻、证禅定、独居僻静处， (偈 271)

☸*********************************************************************

272.

Phusāmi nekkhammasukhaṃ, aputhujjanasevitaṃ;

Bhikkhu vissāsamāpādi, appatto āsavakkhayaṃ.

Dhammaṭṭhavaggo ekūnavīsatimo niṭṭhito.

☸---------------------------------------------------------------------

二七二 （就自以为）“我已触证非凡夫所能享受的出离之乐”。比丘啊！在尚未达到诸漏（烦恼）灭尽之前，切勿心生满足（而自以为安全）。

☸.....................................................................

或因为“我享受凡夫所不能的出家之乐。”

比丘！尚未证得阿罗汉果之前，不可因而心生满足。 (偈 272)

有一次，一群比丘戒行严谨，他们之中有些比丘严格奉行苦行，有些则已经证得阿那含果（不还果），他们认为既然已有这些成就，要进一步证得阿罗汉果很容易，有了这种想法之后，他们就去面见佛陀，佛陀问他们：“比丘们！你们证得阿罗汉果了吗？”他们说他们已经修行到某一程度，所以要证得阿罗汉果并不困难。

佛陀告诫他们：“虽然你们戒行严谨，或者已证得阿那含果，但你们不可因此自满，并且认为只差阿罗汉的境界一点点而已。除非你们已经彻底去除烦恼，否则绝对不可认为自己已经证得阿罗汉果了。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

10. Sambahulasīlādisampannabhikkhuvatthu

Na sīlabbatamattenāti imaṃ dhammadesanaṃ satthā jetavane viharanto sambahule sīlādisampanne bhikkhū ārabbha kathesi.

Tesu kira ekaccānaṃ evaṃ ahosi – “mayaṃ sampannasīlā, mayaṃ dhutaṅgadharā, mayaṃ bahussutā, mayaṃ pantasenāsanavāsino, mayaṃ jhānalābhino, na amhākaṃ arahattaṃ dullabhaṃ, icchitadivaseyeva arahattaṃ pāpuṇissāmā”ti. Yepi tattha anāgāmino, tesampi etadahosi – “na amhākaṃ idāni arahattaṃ dullabhan”ti. Te sabbepi ekadivasaṃ satthāraṃ upasaṅkamitvā vanditvā nisinnā “api nu kho vo, bhikkhave, pabbajitakiccaṃ matthakaṃ pattan”ti satthārā puṭṭhā evamāhaṃsu – “bhante, mayaṃ evarūpā evarūpā ca, tasmā ‘icchiticchitakkhaṇeyeva arahattaṃ pattuṃ samatthamhā’ti cintetvā viharāmā”ti.

Satthā tesaṃ vacanaṃ sutvā, “bhikkhave, bhikkhunā nāma parisuddhasīlādimattakena vā anāgāmisukhappattamattakena vā ‘appakaṃ no bhavadukkhan’ti vattuṃ na vaṭṭati, āsavakkhayaṃ pana appatvā ‘sukhitomhī’ti cittaṃ na uppādetabban”ti vatvā imā gāthā abhāsi –

271.

“Na sīlabbatamattena, bāhusaccena vā pana;

Atha vā samādhilābhena, vivittasayanena vā.

272.

“Phusāmi nekkhammasukhaṃ, aputhujjanasevitaṃ;

Bhikkhu vissāsamāpādi, appatto āsavakkhayan”ti.

Tattha sīlabbatamattenāti catupārisuddhisīlamattena vā terasadhutaṅgamattena vā. Bāhusaccena vāti tiṇṇaṃ piṭakānaṃ uggahitamattena vā. Samādhilābhenāti aṭṭhasamāpattiyā lābhena. Nekkhammasukhanti anāgāmisukhaṃ. Taṃ anāgāmisukhaṃ phusāmīti ettakamattena vā. Aputhujjanasevitanti puthujjanehi asevitaṃ ariyasevitameva. Bhikkhūti tesaṃ aññataraṃ ālapanto āha. Vissāsamāpādīti vissāsaṃ na āpajjeyya. Idaṃ vuttaṃ hoti – bhikkhu iminā sampannasīlādibhāvamattakeneva “mayhaṃ bhavo appako parittako”ti āsavakkhayasaṅkhātaṃ arahattaṃ appatto hutvā bhikkhu nāma vissāsaṃ nāpajjeyya. Yathā hi appamattakopi gūtho duggandho hoti, evaṃ appamattakopi bhavo dukkhoti.

Desanāvasāne te bhikkhū arahatte patiṭṭhahaṃsu, sampattānampi sātthikā dhammadesanā ahosīti.

Sambahulasīlādisampannabhikkhuvatthu dasamaṃ.

Dhammaṭṭhavaggavaṇṇanā niṭṭhitā.

Ekūnavīsatimo vaggo.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/20. Maggavagga 道品 (Dhp 20, 273-289)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 20.1 Pañcasatabhikkhuvatthu 解脱之道 (Dhp 20.1, 273-276)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

20. Maggavaggo

273.

Maggānaṭṭhaṅgiko seṭṭho, saccānaṃ caturo padā;

Virāgo seṭṭho dhammānaṃ, dvipadānañca cakkhumā.

☸---------------------------------------------------------------------

二〇 道品

二七三 诸道中，八正道最殊胜；诸谛中，四圣谛（四句）最殊胜；诸法中，离欲（涅槃）最殊胜；两足众生中，具足（法）眼者（佛陀）最殊胜。

☸.....................................................................

解脱之道

所有道中八正道最殊胜，所有法中四圣谛最殊胜，

所有境界中不执着(涅槃)最殊胜，两足众生中佛陀最殊胜。 (偈 273)

☸*********************************************************************

274.

Eseva [esova (sī. pī.)] maggo natthañño, dassanassa visuddhiyā;

Etañhi tumhe paṭipajjatha, mārassetaṃ pamohanaṃ.

☸---------------------------------------------------------------------

二七四 要达到知见的清净，确实只有这一条道路，别无其它；你们应当遵循此道，这能使魔王迷惑昏乱。

☸.....................................................................

这是唯一的正道，除此之外，再没有证入清净知见的正道了，

奉行此正道吧！魔波旬就无能为力。 (偈 274)

☸*********************************************************************

275.

Etañhi tumhe paṭipannā, dukkhassantaṃ karissatha;

Akkhāto vo [akkhāto ve (sī. pī.)] mayā maggo, aññāya sallakantanaṃ [sallasanthanaṃ (sī. pī.), sallasatthanaṃ (syā.)].

☸---------------------------------------------------------------------

二七五 你们若顺行此道，就能将苦灭尽；我已亲证并宣说了这拔除（贪欲）之箭的道路。

☸.....................................................................

奉行此正道，就可以灭尽诸苦，此一正道也是我灭尽诸苦，

证悟圣果(成为佛陀)时所宣说的正道(法)。 (偈 275)

☸*********************************************************************

276.

Tumhehi kiccamātappaṃ, akkhātāro tathāgatā;

Paṭipannā pamokkhanti, jhāyino mārabandhanā.

☸---------------------------------------------------------------------

二七六 你们自己应当努力，如来只是指示者；依此道而行的禅修者，能解脱魔罗的束缚。

☸.....................................................................

你们应该自己努力，如来只是指出正道而已，

奉行此一正道并且禅修的人，可以解脱魔波旬的束缚。 (偈 276)

一群比丘伴随佛陀到某一村子去化缘后，回到祇树给孤独园。当天傍晚，他们在一起讨论路途的情况，尤其有关当地的山川地势，究竟是平地或山峦起伏，泥土路或碎石路等等。佛陀听到他们的话后，就过来告诉他们：“比丘们！你们现在所谈论的路况是外在的环境，比丘应该只关注圣者的修行之道，并且精进修习可以引领至涅槃的修行。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

20. Maggavaggo

1. Pañcasatabhikkhuvatthu

Maggānaṭṭhaṅgikoti imaṃ dhammadesanaṃ satthā jetavane viharanto pañcasate bhikkhū ārabbha kathesi.

Te kira satthari janapadacārikaṃ caritvā puna sāvatthiṃ āgate upaṭṭhānasālāya nisīditvā “asukagāmato asukagāmassa maggo samo, asukagāmassa maggo visamo, sasakkharo, asakkharo”tiādinā nayena attano vicaritamaggaṃ ārabbha maggakathaṃ kathesuṃ. Satthā tesaṃ arahattassūpanissayaṃ disvā taṃ ṭhānaṃ āgantvā paññattāsane nisinno “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte, “bhikkhave, ayaṃ bāhirakamaggo, bhikkhunā nāma ariyamagge kammaṃ kātuṃ vaṭṭati, evañhi karonto bhikkhu sabbadukkhā pamuccatī”ti vatvā imā gāthā abhāsi –

273.

“Maggānaṭṭhaṅgiko seṭṭho, saccānaṃ caturo padā;

Virāgo seṭṭho dhammānaṃ, dvipadānañca cakkhumā.

274.

“Eseva maggo natthañño, dassanassa visuddhiyā;

Etañhi tumhe paṭipajjatha, mārassetaṃ pamohanaṃ.

275.

“Etañhi tumhe paṭipannā, dukkhassantaṃ karissatha;

Akkhāto vo mayā maggo, aññāya sallakantanaṃ.

276.

“Tumhehi kiccamātappaṃ, akkhātāro tathāgatā;

Paṭipannā pamokkhanti, jhāyino mārabandhanā”ti.

Tattha maggānaṭṭhaṅgikoti jaṅghamaggādayo vā hontu dvāsaṭṭhi diṭṭhigatamaggā vā, tesaṃ sabbesampi maggānaṃ sammādiṭṭhiādīhi aṭṭhahi aṅgehi micchādiṭṭhiādīnaṃ aṭṭhannaṃ pahānaṃ karonto nirodhaṃ ārammaṇaṃ katvā catūsupi saccesu dukkhaparijānanādikiccaṃ sādhayamāno aṭṭhaṅgiko maggo seṭṭho uttamo. Saccānaṃ caturo padāti “saccaṃ bhaṇe na kujjheyyā”ti (dha. pa. 224) āgataṃ vacīsaccaṃ vā hotu, “sacco brāhmaṇo sacco khattiyo”tiādibhedaṃ sammutisaccaṃ vā “idameva saccaṃ moghamaññan”ti (dha. sa. 1144; ma. ni. 2.187-188) diṭṭhisaccaṃ vā “dukkhaṃ ariyasaccan”tiādibhedaṃ paramatthasaccaṃ vā hotu, sabbesampi imesaṃ saccānaṃ parijānitabbaṭṭhena sacchikātabbaṭṭhena pahātabbaṭṭhena bhāvetabbaṭṭhena ekapaṭivedhaṭṭhena ca tathapaṭivedhaṭṭhena ca dukkhaṃ ariyasaccantiādayo caturo padā seṭṭhā nāma. Virāgo seṭṭho dhammānanti “yāvatā, bhikkhave, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ aggamakkhāyatī”ti (itivu. 90; a. ni. 4.34) vacanato sabbadhammānaṃ nibbānasaṅkhāto virāgo seṭṭho. Dvipadānañca cakkhumāti sabbesaṃ devamanussādibhedānaṃ dvipadānaṃ pañcahi cakkhūhi cakkhumā tathāgatova seṭṭho. Ca-saddo sampiṇḍanattho, arūpadhamme sampiṇḍeti. Tasmā arūpadhammānampi tathāgato seṭṭho uttamo.

Dassanassa visuddhiyāti maggaphaladassanassa visuddhatthaṃ yo mayā “seṭṭho”ti vutto, esova maggo, natthañño. Etañhi tumheti tasmā tumhe etameva paṭipajjatha. Mārassetaṃ pamohananti etaṃ māramohanaṃ māramanthananti vuccati. Dukkhassantanti sakalassapi vaṭṭadukkhassa antaṃ paricchedaṃ karissathāti attho. Aññāya sallakantananti rāgasallādīnaṃ kantanaṃ nimmathanaṃ abbūhaṇaṃ etaṃ maggaṃ, mayā vinā anussavādīhi attapaccakkhato ñatvāva ayaṃ maggo akkhāto, idāni tumhehi kilesānaṃ ātāpanena “ātappan”ti saṅkhaṃ gataṃ tassa adhigamatthāya sammappadhānavīriyaṃ kiccaṃ karaṇīyaṃ. Kevalañhi akkhātārova tathāgatā. Tasmā tehi akkhātavasena ye paṭipannā dvīhi jhānehi jhāyino, te tebhūmakavaṭṭasaṅkhātā mārabandhanā pamokkhantīti attho.

Desanāvasāne te bhikkhū arahatte patiṭṭhahiṃsu, sampattānampi sātthikā dhammadesanā ahosīti.

Pañcasatabhikkhuvatthu paṭhamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/20. Maggavagga 道品 (Dhp 20, 273-289)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 20.2 Aniccalakkhaṇavatthu 正观无常 (Dhp 20.2, 277)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

277.

“Sabbe saṅkhārā aniccā”ti, yadā paññāya passati;

Atha nibbindati dukkhe, esa maggo visuddhiyā.

☸---------------------------------------------------------------------

二七七 “一切行（有为法）都是无常的”，当以智慧观照（了知）此点时，就能厌离于苦，这就是导向清净的道路。

☸.....................................................................

正观无常

诸法无常，如果能够以智慧如此观照，

就能厌离诸苦，这就是清净之道。 (偈 277)

一群比丘各自依佛陀给他们的观想题目到林子里去禅修，但是却进步迟缓，他们便回去见佛陀，请佛陀给更适合他们的观想题目。佛陀于是透过神通，明白这些比丘在迦叶佛时，曾修习无常观，所以佛陀就告诫他们：“比丘，一切缘起法，都是无常。”

一切因缘和合的事物，不论是有生命或无生命都遵守无常、苦和无我的永恒定律，没有任何超自然的神祇可以改变或停止这永恒定律。众生的所有问题和苦，都根源于我们执着于瞬间的感觉，及东西和一切事物的不确定性。我们的贪欲和无常之间的冲突，造成精神或肉体的痛苦。明白观照这永恒定律的人，可以获得内心的和平与满足。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

2. Aniccalakkhaṇavatthu

Sabbesaṅkhārā aniccāti imaṃ dhammadesanaṃ satthā jetavane viharanto pañcasate bhikkhū ārabbha kathesi.

Te kira satthu santike kammaṭṭhānaṃ gahetvā gantvā araññe vāyamantāpi arahattaṃ appatvā “visesetvā kammaṭṭhānaṃ uggaṇhissāmā”ti satthu santikaṃ āgamiṃsu. Satthā “kiṃ nu kho imesaṃ sappāyan”ti vīmaṃsanto “ime kassapabuddhakāle vīsati vassasahassāni aniccalakkhaṇe anuyuñjiṃsu, tasmā aniccalakkhaṇeneva tesaṃ ekaṃ gāthaṃ desetuṃ vaṭṭatī”ti cintetvā, “bhikkhave, kāmabhavādīsu sabbepi saṅkhārā hutvā abhāvaṭṭhena aniccā evā”ti vatvā imaṃ gāthamāha –

277.

“Sabbe saṅkhārā aniccāti, yadā paññāya passati;

Atha nibbindati dukkhe, esa maggo visuddhiyā”ti.

Tattha sabbe saṅkhārāti kāmabhavādīsu uppannā khandhā tattha tattheva nirujjhanato aniccāti yadā vipassanāpaññāya passati, atha imasmiṃ khandhapariharaṇadukkhe nibbindati, nibbindanto dukkhaparijānanādivasena saccāni paṭivijjhati. Esa maggo visuddhiyāti visuddhatthāya vodānatthāya esa maggoti attho.

Desanāvasāne te bhikkhū arahatte patiṭṭhahiṃsu, sampattaparisānampi sātthikā dhammadesanā ahosīti.

Aniccalakkhaṇavatthu dutiyaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/20. Maggavagga 道品 (Dhp 20, 273-289)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 20.3 Dukkhalakkhaṇavatthu 诸行皆苦 (Dhp 20.3, 278)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

278.

“Sabbe saṅkhārā dukkhā”ti, yadā paññāya passati;

Atha nibbindati dukkhe, esa maggo visuddhiyā.

☸---------------------------------------------------------------------

二七八 “一切行皆苦”，以智慧观照时，就能厌离于苦，此即清净之道。

☸.....................................................................

诸行皆苦

诸行皆苦，如果能够以智慧如此观照，

就能厌离各种痛苦，这就是清净之道。 (偈 278)

一群比丘各自依佛陀给他们的观想题目到林子里去禅修，但是却进步迟缓，他们便回去见佛陀，请佛陀给更适合他们的观想题目。佛陀于是透过神通，明白这些比丘在过去迦叶佛时，曾修习苦观，所以佛陀就告诫他们：“比丘！一切缘起法，都令人难以忍受、不完美，所以都是苦 。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

3. Dukkhalakkhaṇavatthu

Dutiyagāthāyapi evarūpameva vatthu. Tadā hi bhagavā tesaṃ bhikkhūnaṃ dukkhalakkhaṇe katābhiyogabhāvaṃ ñatvā, “bhikkhave, sabbepi khandhā paṭipīḷanaṭṭhena dukkhā evā”ti vatvā imaṃ gāthamāha –

278.

“Sabbe saṅkhārā dukkhāti, yadā paññāya passati;

Atha nibbindati dukkhe, esa maggo visuddhiyā”ti.

Tattha dukkhāti paṭipīḷanaṭṭhena dukkhā. Sesaṃ purimasadisameva.

Dukkhalakkhaṇavatthu tatiyaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/20. Maggavagga 道品 (Dhp 20, 273-289)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 20.4 Anattalakkhaṇavatthu 诸法无我 (Dhp 20.4, 279)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

279.

“Sabbe dhammā anattā”ti, yadā paññāya passati;

Atha nibbindati dukkhe, esa maggo visuddhiyā.

☸---------------------------------------------------------------------

二七九 “一切法无我”，以智慧观照时，就能厌离于苦，此即清净之道。

☸.....................................................................

诸法无我

诸法无我，如果能够以智慧如此观照，

就能厌离各种痛苦，这就是清净之道。(偈 279)

一群比丘各自得到佛陀给他们的观想题目后，到林子里去禅修，但是却进步迟缓，他们便回去见佛陀，请佛陀给更适合他们的观想题目。佛陀于是透过神通，明白这些比丘在过去迦叶佛时，曾修习无我观，所以佛陀就告诫他们：“比丘！一切缘起法，都是无我，不受人控制。”

所有缘起法都是无常、苦和无我。厌离它们的人可以证得涅槃。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

4. Anattalakkhaṇavatthu

Tatiyagāthāyapi eseva nayo. Kevalañhi ettha bhagavā tesaṃ bhikkhūnaṃ pubbe anattalakkhaṇe anuyuttabhāvaṃ ñatvā, “bhikkhave, sabbepi khandhā avasavattanaṭṭhena anattā evā”ti vatvā imaṃ gāthamāha –

279.

“Sabbe dhammā anattāti, yadā paññāya passati;

Atha nibbindati dukkhe, esa maggo visuddhiyā”ti.

Tattha sabbe dhammāti pañcakkhandhā eva adhippetā. Anattāti “mā jīyantu mā mīyantū”ti vase vattetuṃ na sakkāti avasavattanaṭṭhena anattā attasuññā assāmikā anissarāti attho. Sesaṃ purimasadisamevāti.

Anattalakkhaṇavatthu catutthaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/20. Maggavagga 道品 (Dhp 20, 273-289)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 20.5 Padhānakammikatissattheravatthu 精进莫放逸 (Dhp 20.5, 280)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

280.

Uṭṭhānakālamhi anuṭṭhahāno, yuvā balī ālasiyaṃ upeto;

Saṃsannasaṅkappamano [asampannasaṅkappamano (ka.)] kusīto, paññāya maggaṃ alaso na vindati.

☸---------------------------------------------------------------------

二八〇 应努力时不努力，年轻力壮却怠惰，意志消沉心怯懦，懒人无以智慧得道。

☸.....................................................................

精进，莫放逸

应当努力修行时不努力；

年轻力壮，但意志与思虑不坚定，怠惰的人，

无法发现那可以证得智慧的正道。(偈 280)

舍卫城的一群年轻男子在佛陀的允许下出家，加入僧伽，佛陀并且给他们观想的题目。这些初出家的比丘，除了一人以外，全部到林子里去禅修。他们日夜不休地精进修习，所以经过一段时间后，全都证得阿罗汉果，便回去向佛陀顶礼问讯。而其中唯一未到林子里去禅修的提撒比丘，因为未精进修习，所以毫无成就。

当提撒比丘发现其他比丘的修持都比他好时，后悔曾经浪费时光，他就下定决心，要不眠不休的禅修。当天晚上经行时，他不小心滑倒，而跌断大腿骨，其他比丘听见他的哭叫声时，都跑去帮忙。

佛陀知道这次意外事件时，说：“比丘若在应该精进修习的时候，虚度时光，不知精进修习，无法证得禅定和清净。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

5. Padhānakammikatissattheravatthu

Uṭṭhānakālamhīti imaṃ dhammadesanaṃ satthā jetavane viharanto padhānakammikatissattheraṃ ārabbha kathesi.

Sāvatthivāsino kira pañcasatā kulaputtā satthu santike pabbajitvā kammaṭṭhānaṃ gahetvā araññaṃ agamaṃsu. Tesu eko tattheva ohīyi. Avasesā araññe samaṇadhammaṃ karontā arahattaṃ patvā “paṭiladdhaguṇaṃ satthu ārocessāmā”ti puna sāvatthiṃ agamaṃsu. Te sāvatthito yojanamatte ekasmiṃ gāmake piṇḍāya carante disvā eko upāsako yāgubhattādīhi patimānetvā anumodanaṃ sutvā punadivasatthāyapi nimantesi. Te tadaheva sāvatthiṃ gantvā pattacīvaraṃ paṭisāmetvā sāyanhasamaye satthāraṃ upasaṅkamitvā vanditvā ekamantaṃ nisīdiṃsu. Satthā tehi saddhiṃ ativiya tuṭṭhiṃ pavedayamāno paṭisanthāraṃ akāsi.

Atha nesaṃ tattha ohīno sahāyakabhikkhu cintesi – “satthu imehi saddhiṃ paṭisanthāraṃ karontassa mukhaṃ nappahoti, mayhaṃ pana maggaphalābhāvena mayā saddhiṃ na katheti, ajjeva arahattaṃ patvā satthāraṃ upasaṅkamitvā mayā saddhiṃ kathāpessāmī”ti. Tepi bhikkhū, “bhante, mayaṃ āgamanamagge ekena upāsakena svātanāya nimantitā, tattha pātova gamissāmā”ti satthāraṃ apalokesuṃ. Atha nesaṃ sahāyako bhikkhu sabbarattiṃ caṅkamanto niddāvasena caṅkamakoṭiyaṃ ekasmiṃ pāsāṇaphalake pati, ūruṭṭhi bhijji. So mahāsaddena viravi. Tassa te sahāyakā bhikkhū saddaṃ sañjānitvā ito cito ca upadhāviṃsu. Tesaṃ dīpaṃ jāletvā tassa kattabbakiccaṃ karontānaṃyeva aruṇo uṭṭhahi, te taṃ gāmaṃ gantuṃ okāsaṃ na labhiṃsu. Atha ne satthā āha – “kiṃ, bhikkhave, bhikkhācāragāmaṃ na gamitthā”ti. Te “āma, bhante”ti taṃ pavattiṃ ārocesuṃ. Satthā “na, bhikkhave, esa idāneva tumhākaṃ lābhantarāyaṃ karoti, pubbepi akāsiyevā”ti vatvā tehi yācito atītaṃ āharitvā –

“Yo pubbe karaṇīyāni, pacchā so kātumicchati;

Varuṇakaṭṭhabhañjova, sa pacchā manutappatī”ti. (jā. 1.1.71) –

Jātakaṃ vitthāresi. Tadā kira te bhikkhū pañcasatā māṇavakā ahesuṃ, kusītamāṇavako ayaṃ bhikkhu ahosi, ācariyo pana tathāgatova ahosīti.

Satthā imaṃ dhammadesanaṃ āharitvā, “bhikkhave, yo hi uṭṭhānakāle uṭṭhānaṃ na karoti, saṃsannasaṅkappo hoti, kusīto so jhānādibhedaṃ visesaṃ nādhigacchatī”ti vatvā imaṃ gāthamāha –

280.

“Uṭṭhānakālamhi anuṭṭhahāno,

Yuvā balī ālasiyaṃ upeto;

Saṃsannasaṅkappamano kusīto,

Paññāya maggaṃ alaso na vindatī”ti.

Tattha anuṭṭhahānoti anuṭṭhahanto avāyamanto. Yuvā balīti paṭhamayobbane ṭhito balasampannopi hutvā alasabhāvena upeto hoti, bhutvā sayati. Saṃsannasaṅkappamanoti tīhi micchāvitakkehi suṭṭhu avasannasammāsaṅkappacitto. Kusītoti nibbīriyo. Alasoti mahāalaso paññāya daṭṭhabbaṃ ariyamaggaṃ apassanto na vindati, na paṭilabhatīti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Padhānakammikatissattheravatthu pañcamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/20. Maggavagga 道品 (Dhp 20, 273-289)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 20.6 Sūkarapetavatthu 护持身口意 (Dhp 20.6, 281)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

281.

Vācānurakkhī manasā susaṃvuto, kāyena ca nākusalaṃ kayirā [akusalaṃ na kayirā (sī. syā. kaṃ. pī.)];

Ete tayo kammapathe visodhaye, ārādhaye maggamisippaveditaṃ.

☸---------------------------------------------------------------------

二八一 谨慎言语善于约束内心，不以身体造作恶业；清净这身口意三业之道，就能证得圣者所示之道。

☸.....................................................................

护持身、口、意

愿言语谨慎，调伏心意，不以身作恶；

愿如此清净身口意的人

可以证得圣者所宣说的正法。(偈 281)

大目犍连尊者有一次和勒叉那比丘下山时，看见一只猪面人身、悲惨的饿鬼。这时候，大目犍连尊者只是微笑。回到精舍时，勒叉那比丘问尊者，因何微笑？尊者回答说，因为他看见那只满嘴蛆虫的猪面人身饿鬼。佛陀这时候也说，在他证得究竟智慧，成为佛陀时，也曾亲眼目睹该饿鬼，佛陀因此叙说该饿鬼的前世因缘：

在过去佛时，这饿鬼是一位经常为人讲经说法的比丘。有一次，他到有两位比丘居住的一处精舍去。停留期间，他发现当地的人欢喜听他说法，他因此想到，如果能使这两位比丘远离该精舍，而为自己独有，就再好也不过了。他于是开始分化离间这二位比丘，使他们争论不休，终于都离开精舍。因为这恶业，他在死后，长期遭受苦报。今生 ，他也生为猪面人身，继续受苦。

佛陀因此说：“身为比丘，应内心祥和，不可造身、口、意的恶业。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

6. Sūkarapetavatthu

Vācānurakkhīti imaṃ dhammadesanaṃ satthā veḷuvane viharanto sūkarapetaṃ ārabbha kathesi.

Ekasmiñhi divase mahāmoggallānatthero lakkhaṇattherena saddhiṃ gijjhakūṭā orohanto ekasmiṃ padese sitaṃ pātvākāsi. “Ko nu kho, āvuso, hetu sitassa pātukammāyā”ti lakkhaṇattherena puṭṭho “akālo, āvuso, imassa pañhassa, satthu santike maṃ puccheyyāthā”ti vatvā lakkhaṇattherena saddhiṃyeva rājagahe piṇḍāya caritvā piṇḍapātapaṭikkanto veḷuvanaṃ gantvā satthāraṃ vanditvā nisīdi. Atha naṃ lakkhaṇatthero tamatthaṃ pucchi. So āha – “āvuso, ahaṃ ekaṃ petaṃ addasaṃ, tassa tigāvutappamāṇaṃ sarīraṃ, taṃ manussasarīrasadisaṃ. Sīsaṃ pana sūkarassa viya, tassa mukhe naṅguṭṭhaṃ jātaṃ, tato puḷavā paggharanti. Svāhaṃ ‘na me evarūpo satto diṭṭhapubbo’ti taṃ disvā sitaṃ pātvākāsin”ti. Satthā “cakkhubhūtā vata, bhikkhave, mama sāvakā viharantī”ti vatvā “ahampetaṃ sattaṃ bodhimaṇḍeyeva addasaṃ. ‘Ye pana me na saddaheyyuṃ, tesaṃ ahitāya assā’ti paresaṃ anukampāya na kathesiṃ. Idāni moggallānaṃ sakkhiṃ katvā kathemi. Saccaṃ, bhikkhave, moggallāno āhā”ti kathesi. Taṃ sutvā bhikkhū satthāraṃ pucchiṃsu – “kiṃ pana, bhante, tassa pubbakamman”ti. Satthā “tena hi, bhikkhave, suṇāthā”ti atītaṃ āharitvā tassa pubbakammaṃ kathesi.

Kassapabuddhakāle kira ekasmiṃ gāmakāvāse dve therā samaggavāsaṃ vasiṃsu. Tesu eko saṭṭhivasso, eko ekūnasaṭṭhivasso . Ekūnasaṭṭhivasso itarassa pattacīvaraṃ ādāya vicari, sāmaṇero viya sabbaṃ vattapaṭivattaṃ akāsi. Tesaṃ ekamātukucchiyaṃ vutthabhātūnaṃ viya samaggavāsaṃ vasantānaṃ vasanaṭṭhānaṃ eko dhammakathiko āgami. Tadā ca dhammassavanadivaso hoti. Therā naṃ saṅgaṇhitvā “dhammakathaṃ no kathehi sappurisā”ti āhaṃsu. So dhammakathaṃ kathesi. Therā “dhammakathiko no laddho”ti tuṭṭhacittā punadivase taṃ ādāya dhuragāmaṃ piṇḍāya pavisitvā tattha katabhattakiccā, “āvuso, hiyyo kathitaṭṭhānatova thokaṃ dhammaṃ kathehī”ti manussānaṃ dhammaṃ kathāpesuṃ. Manussā dhammakathaṃ sutvā punadivasatthāyapi nimantayiṃsu. Evaṃ samantā bhikkhācāragāmesu dve dve divase taṃ ādāya piṇḍāya cariṃsu.

Dhammakathiko cintesi – “ime dvepi atimudukā, mayā ubhopete palāpetvā imasmiṃ vihāre vasituṃ vaṭṭatī”ti. So sāyaṃ therūpaṭṭhānaṃ gantvā bhikkhūnaṃ uṭṭhāya gatakāle nivattitvā mahātheraṃ upasaṅkamitvā, “bhante, kiñci vattabbaṃ atthī”ti vatvā “kathehi, āvuso”ti vutte thokaṃ cintetvā, “bhante, kathā nāmesā mahāsāvajjā”ti vatvā akathetvāva pakkāmi. Anutherassāpi santikaṃ gantvā tatheva akāsi. So dutiyadivase tatheva katvā tatiyadivase tesaṃ ativiya kotuhale uppanne mahātheraṃ upasaṅkamitvā, “bhante, kiñci vattabbaṃ atthi, tumhākaṃ pana santike vattuṃ na visahāmī”ti vatvā therena “hotu, āvuso, kathehī”ti nippīḷito āha – “kiṃ pana, bhante, anuthero tumhehi saddhiṃ saṃbhogo”ti. Sappurisa, kiṃ nāmetaṃ kathesi, mayaṃ ekamātukucchiyaṃ vutthaputtā viya, amhesu ekena yaṃ laddhaṃ, itarenāpi laddhameva hoti. Mayā etassa ettakaṃ kālaṃ aguṇo nāma na diṭṭhapubboti? Evaṃ, bhanteti. Āmāvusoti. Bhante maṃ anuthero evamāha – “sappurisa, tvaṃ kulaputto, ayaṃ mahāthero lajjī pesaloti etena saddhiṃ saṃbhogaṃ karonto upaparikkhitvā kareyyāsī”ti evamesa maṃ āgatadivasato paṭṭhāya vadatīti.

Mahāthero taṃ sutvāva kuddhamānaso daṇḍābhihataṃ kulālabhājanaṃ viya bhijji. Itaropi uṭṭhāya anutherassa santikaṃ gantvā tatheva avoca, sopi tatheva bhijji. Tesu kiñcāpi ettakaṃ kālaṃ ekopi visuṃ piṇḍāya paviṭṭhapubbo nāma natthi, punadivase pana visuṃ piṇḍāya pavisitvā anuthero puretaraṃ āgantvā upaṭṭhānasālāya aṭṭhāsi, mahāthero pacchā agamāsi. Taṃ disvā anuthero cintesi – “kiṃ nu kho imassa pattacīvaraṃ paṭiggahetabbaṃ, udāhu no”ti. So “na idāni paṭiggahessāmī”ti cintetvāpi “hotu, na mayā evaṃ katapubbaṃ, mayā attano vattaṃ hāpetuṃ na vaṭṭatī”ti cittaṃ mudukaṃ katvā theraṃ upasaṅkamitvā, “bhante, pattacīvaraṃ dethā”ti āha. Itaro “gaccha, dubbinīta, na tvaṃ mama pattacīvaraṃ paṭiggahetuṃ yuttarūpo”ti accharaṃ paharitvā tenapi “āma, bhante, ahampi tumhākaṃ pattacīvaraṃ na paṭiggaṇhāmīti cintesin”ti vutte, “āvuso navaka, kiṃ tvaṃ cintesi, mama imasmiṃ vihāre koci saṅgo atthī”ti āha. Itaropi “tumhe pana, bhante, kiṃ evaṃ maññatha ‘mama imasmiṃ vihāre koci saṅgo atthī’ti, eso te vihāro”ti vatvā pattacīvaraṃ ādāya nikkhami. Itaropi nikkhami. Te ubhopi ekamaggenāpi agantvā eko pacchimadvārena maggaṃ gaṇhi, eko puratthimadvārena. Dhammakathiko, “bhante, mā evaṃ karotha, mā evaṃ karothā”ti vatvā “tiṭṭhāvuso”ti vutte nivatti. So punadivase dhuragāmaṃ paviṭṭho manussehi, “bhante, bhaddantā kuhin”ti vutte, “āvuso, mā pucchatha, tumhākaṃ kulupakā hiyyo kalahaṃ katvā nikkhamiṃsu, ahaṃ yācantopi nivattetuṃ nāsakkhin”ti āha. Tesu bālā tuṇhī ahesuṃ. Paṇḍitā pana “amhehi ettakaṃ kālaṃ bhaddantānaṃ kiñci khalitaṃ nāma na diṭṭhapubbaṃ, tesaṃ bhayaṃ imaṃ nissāya uppannaṃ bhavissatī”ti domanassappattā ahesuṃ.

Tepi therā gataṭṭhāne cittasukhaṃ nāma na labhiṃsu. Mahāthero cintesi – “aho navakassa bhikkhuno bhāriyaṃ kammaṃ kataṃ, muhuttaṃ diṭṭhaṃ nāma āgantukabhikkhuṃ āha – ‘mahātherena saddhiṃ saṃbhogaṃ mā akāsī’”ti. Itaropi cintesi – “aho mahātherassa bhāriyaṃ kammaṃ kataṃ, muhuttaṃ diṭṭhaṃ nāma āgantukabhikkhuṃ āha – ‘iminā saddhiṃ saṃbhogaṃ mā akāsī’”ti. Tesaṃ neva sajjhāyo na manasikāro ahosi. Te vassasataccayena pacchimadisāya ekaṃ vihāraṃ agamaṃsu. Tesaṃ ekameva senāsanaṃ pāpuṇi. Mahāthere pavisitvā mañcake nisinne itaropi pāvisi. Mahāthero taṃ disvāva sañjānitvā assūni sandhāretuṃ nāsakkhi. Itaropi mahātheraṃ sañjānitvā assupuṇṇehi nettehi “kathemi nu kho mā kathemī”ti cintetvā “na taṃ saddheyyarūpan”ti theraṃ vanditvā “ahaṃ, bhante, ettakaṃ kālaṃ tumhākaṃ pattacīvaraṃ gahetvā vicariṃ, api nu kho me kāyadvārādīsu tumhehi kiñci asāruppaṃ diṭṭhapubban”ti. “Na diṭṭhapubbaṃ, āvuso”ti. Atha kasmā dhammakathikaṃ avacuttha “mā etena saddhiṃ saṃbhogamakāsī”ti? “Nāhaṃ, āvuso, evaṃ kathemi, tayā kira mama antare evaṃ vuttan”ti. “Ahampi, bhante, na vadāmī”ti. Te tasmiṃ khaṇe “tena amhe bhinditukāmena evaṃ vuttaṃ bhavissatī”ti ñatvā aññamaññaṃ accayaṃ desayiṃsu. Te vassasataṃ cittassādaṃ alabhantā taṃ divasaṃ samaggā hutvā “āyāma, naṃ tato vihārā nikkaḍḍhissāmā”ti pakkamitvā anupubbena taṃ vihāraṃ agamaṃsu.

Dhammakathikopi there disvā pattacīvaraṃ paṭiggahetuṃ upagacchi. Therā “na tvaṃ imasmiṃ vihāre vasituṃ yuttarūpo”ti accharaṃ pahariṃsu. So saṇṭhātuṃ asakkonto tāvadeva nikkhamitvā palāyi. Atha naṃ vīsati vassasahassāni kato samaṇadhammo sandhāretuṃ nāsakkhi, tato cavitvā avīcimhi nibbatto ekaṃ buddhantaraṃ paccitvā idāni gijjhakūṭe vuttappakārena attabhāvena dukkhaṃ anubhotīti.

Satthā idaṃ tassa pubbakammaṃ āharitvā, “bhikkhave, bhikkhunā nāma kāyādīhi upasantarūpena bhavitabban”ti vatvā imaṃ gāthamāha –

281.

“Vācānurakkhī manasā susaṃvuto,

Kāyena ca nākusalaṃ kayirā;

Ete tayo kammapathe visodhaye,

Ārādhaye maggamisippaveditan”ti.

Tassattho – catunnaṃ vacīduccaritānaṃ vajjanena vācānurakkhī abhijjhādīnaṃ anuppādanena manasā ca suṭṭhu saṃvuto pāṇātipātādayo pajahanto kāyena ca akusalaṃ na kayirā. Evaṃ ete tayo kammapathe visodhaye. Evaṃ visodhento hi sīlakkhandhādīnaṃ esakehi buddhādīhi isīhi paveditaṃ aṭṭhaṅgikamaggaṃ ārādheyyāti.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Sūkarapetavatthu chaṭṭhaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/20. Maggavagga 道品 (Dhp 20, 273-289)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 20.7 Poṭṭhilattheravatthu 定中生慧 (Dhp 20.7, 282)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

282.

Yogā ve jāyatī [jāyate (katthaci)] bhūri, ayogā bhūrisaṅkhayo;

Etaṃ dvedhāpathaṃ ñatvā, bhavāya vibhavāya ca;

Tathāttānaṃ niveseyya, yathā bhūri pavaḍḍhati.

☸---------------------------------------------------------------------

二八二 由禅定(瑜伽)生智慧，无禅定(瑜伽)则智慧灭；了知此得失两条道路，应如是自我策励，使智慧得以增长。

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定中生慧

由禅定生智慧，无禅定则智慧减；

明白得与失这两条道路的人，

应当自我努力，使智慧得以增长。(偈 282)

波思拉是一位资深的比丘，不仅深深理解佛法，并且教导比丘佛法，但也因此十分贡高、自负。佛陀清楚他的弱点，希望加以改正，引导他走上修行的正道，所以每当波思拉比丘来顶礼问讯时，佛陀就称呼他：“无用的波思拉比丘！”几次听到佛陀如此称呼自己时，他仔细思考其中的含意，终于了解佛陀所以如此称呼，是因为自己虽然对佛法具有广泛的知识，却不曾认真精进禅修，所以未能证得圣果，连初禅也没有。

因此，他在未知会任何人的情况下就离开了，前往非常遥远的舍卫城外一处有众多比丘的精舍。他首先去见最资深的比丘，并谦卑地请他担任自己的导师，但这位比丘为了使波思拉能真正谦卑，就要波思拉去请求第二资深的比丘担任导师。他就去见第二位比丘，但第二位比丘也同样告诉他去见另一较资浅的比丘。他于是辗转来到一位年轻的阿罗汉沙弥处，最后这位沙弥在确定波思拉比丘会敬谨接受教导后，才答应担任波思拉比丘的导师。在这位沙弥的指导下，波思拉比丘收摄心念，如实观身，精进禅修 。

佛陀透过神通知道波思拉比丘正在精进禅修，就放光，劝诫他要坚定，努力精进，发展更高的心灵境界。不久，波思拉比丘就证得阿罗汉果。

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【Dhammapada-aṭṭhakathā 法句经义注】

7. Poṭṭhilattheravatthu

Yogā veti imaṃ dhammadesanaṃ satthā jetavane viharanto poṭṭhilaṃ nāma theraṃ ārabbha kathesi.

So kira sattannampi buddhānaṃ sāsane tepiṭako pañcannaṃ bhikkhusatānaṃ dhammaṃ vācesi. Satthā cintesi – “imassa bhikkhuno ‘attano dukkhanissaraṇaṃ karissāmī’ti cittampi natthi saṃvejessāmi nan”ti. Tato paṭṭhāya taṃ theraṃ attano upaṭṭhānaṃ āgatakāle “ehi, tucchapoṭṭhila, vanda, tucchapoṭṭhila, nisīda, tucchapoṭṭhila, yāhi, tucchapoṭṭhilā”ti vadati. Uṭṭhāya gatakālepi “tucchapoṭṭhilo gato”ti vadati. So cintesi – “ahaṃ sāṭṭhakathāni tīṇi piṭakāni dhāremi, pañcannaṃ bhikkhusatānaṃ aṭṭhārasa mahāgaṇe dhammaṃ vācemi, atha pana maṃ satthā abhikkhaṇaṃ, ‘tucchapoṭṭhilā’ti vadeti, addhā maṃ satthā jhānādīnaṃ abhāvena evaṃ vadetī”ti. So uppannasaṃvego “dāni araññaṃ pavisitvā samaṇadhammaṃ karissāmī”ti sayameva pattacīvaraṃ saṃvidahitvā paccūsakāle sabbapacchā dhammaṃ uggaṇhitvā nikkhamantena bhikkhunā saddhiṃ nikkhami. Pariveṇe nisīditvā sajjhāyantā naṃ “ācariyo”ti na sallakkhesuṃ. So vīsayojanasatamaggaṃ gantvā ekasmiṃ araññāvāse tiṃsa bhikkhū vasanti, te upasaṅkamitvā saṅghattheraṃ vanditvā, “bhante, avassayo me hothā”ti āha. Āvuso, tvaṃ dhammakathiko, amhehi nāma taṃ nissāya kiñci jānitabbaṃ bhaveyya, kasmā evaṃ vadesīti? Mā, bhante, evaṃ karotha, avassayo me hothāti. Te pana sabbe khīṇāsavāva. Atha naṃ mahāthero “imassa uggahaṃ nissāya māno atthiyevā”ti anutherassa santikaṃ pahiṇi. Sopi naṃ tathevāha. Iminā nīhārena sabbepi taṃ pesentā divāṭṭhāne nisīditvā sūcikammaṃ karontassa sabbanavakassa sattavassikasāmaṇerassa santikaṃ pahiṇiṃsu. Evamassa mānaṃ nīhariṃsu.

So nihatamāno sāmaṇerassa santike añjaliṃ paggahetvā “avassayo me hohi sappurisā”ti āha. Aho, ācariya, kiṃ nāmetaṃ kathetha, tumhe mahallakā bahussutā, tumhākaṃ santike mayā kiñci kāraṇaṃ jānitabbaṃ bhaveyyāti. Mā evaṃ kari, sappurisa, hohiyeva me avassayoti. Bhante, sacepi ovādakkhamā bhavissatha, bhavissāmi vo avassayoti. Homi, sappurisa, ahaṃ “aggiṃ pavisā”ti vutte aggiṃ pavisāmiyevāti. Atha naṃ so avidūre ekaṃ saraṃ dassetvā, “bhante, yathānivatthapārutova imaṃ saraṃ pavisathā”ti āha. So hissa mahagghānaṃ dupaṭṭacīvarānaṃ nivatthapārutabhāvaṃ ñatvāpi “ovādakkhamo nu kho”ti vīmaṃsanto evamāha. Theropi ekavacaneneva udakaṃ otari. Atha naṃ cīvarakaṇṇānaṃ temitakāle “etha, bhante”ti vatvā ekavacaneneva āgantvā ṭhitaṃ āha – “bhante, ekasmiṃ vammike cha chiddāni, tattha ekena chiddena godhā anto paviṭṭhā, taṃ gaṇhitukāmo itarāni pañca chiddāni thaketvā chaṭṭhaṃ bhinditvā paviṭṭhachiddeneva gaṇhāti, evaṃ tumhepi chadvārikesu ārammaṇesu sesāni pañcadvārāni pidhāya manodvāre kammaṃ paṭṭhapethā”ti. Bahussutassa bhikkhuno ettakeneva padīpujjalanaṃ viya ahosi. So “ettakameva hotu sappurisā”ti karajakāye ñāṇaṃ otāretvā samaṇadhammaṃ ārabhi.

Satthā vīsayojanasatamatthake nisinnova taṃ bhikkhuṃ oloketvā “yathevāyaṃ bhikkhu bhūripañño , evamevaṃ anena attānaṃ patiṭṭhāpetuṃ vaṭṭatī”ti cintetvā tena saddhiṃ kathento viya obhāsaṃ pharitvā imaṃ gāthamāha –

282.

“Yogā ve jāyatī bhūri, ayogā bhūrisaṅkhayo;

Etaṃ dvedhāpathaṃ ñatvā, bhavāya vibhavāya ca;

Tathāttānaṃ niveseyya, yathā bhūri pavaḍḍhatī”ti.

Tattha yogāti aṭṭhatiṃsāya ārammaṇesu yoniso manasikārā. Bhūrīti pathavīsamāya vitthatāya paññāyetaṃ nāmaṃ. Saṅkhayoti vināso. Etaṃ dvedhāpathanti etaṃ yogañca ayogañca. Bhavāya vibhavāya cāti vuddhiyā ca avuddhiyā ca. Tathāti yathā ayaṃ bhūrisaṅkhātā paññā pavaḍḍhati, evaṃ attānaṃ niveseyyāti attho.

Desanāvasāne poṭṭhilatthero arahatte patiṭṭhahīti.

Poṭṭhilattheravatthu sattamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/20. Maggavagga 道品 (Dhp 20, 273-289)”

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【经名】 20.8 Pañcamahallakabhikkhuvatthu 欲望之林 (Dhp 20.8, 283-284)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

283.

Vanaṃ chindatha mā rukkhaṃ, vanato jāyate bhayaṃ;

Chetvā vanañca vanathañca, nibbanā hotha bhikkhavo.

☸---------------------------------------------------------------------

二八三 应砍伐欲望之林，而非砍伐树木；从欲望之林生怖畏，砍伐大小欲林，比丘们，成无欲林者！

☸.....................................................................

欲望之林

砍伐欲望之林，但不要砍伐（真正的）树木；

欲望之林（只会）生出怖畏。

（所以，）比丘们！砍伐（大大小小的）欲望之林和欲念丛林，

成为无欲（无林）的人。(偈 283)

☸*********************************************************************

284.

Yāva hi vanatho na chijjati, aṇumattopi narassa nārisu;

Paṭibaddhamanova [paṭibandhamanova (ka.)] tāva so, vaccho khīrapakova [khīrapānova (pī.)] mātari.

☸---------------------------------------------------------------------

二八四 只要对女人的欲念，哪怕只有丝毫未断除，他的心就被束缚，如同未断奶的小牛依恋母牛。

☸.....................................................................

只要对女人还存有丝毫的情欲（欲念的丛林），

内心就仍然受到束缚，

如同（未断奶的）小牛离不开母牛一样。(偈 284)

从前，舍卫城里有五位朋友，年老的时候，他们一起出家。

他们习惯回老家去化缘。其中一位的妻子烹饪手艺很好，并且妥善照顾他们，因此他们最常去化缘的地方，就是她家。

有一天，她突然生病了，并且突然去世。五位老比丘十分伤心，同声哭泣并称赞她的德性。

佛陀劝诫他们：“比丘们！你们深感忧愁、哀伤，那是因为你们未能解脱贪、嗔、痴，这三毒像一座大森林，砍掉它吧！你们就能解除心灵的污垢。”

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【Dhammapada-aṭṭhakathā 法句经义注】

8. Pañcamahallakattheravatthu

Vanaṃ chindathāti imaṃ dhammadesanaṃ satthā jetavane viharanto sambahule mahallake bhikkhū ārabbha kathesi.

Te kira gihikāle sāvatthiyaṃ kuṭumbikā mahaddhanā aññamaññasahāyakā ekato puññāni karontā satthu dhammadesanaṃ sutvā “mayaṃ mahallakā, kiṃ no gharāvāsenā”ti satthāraṃ pabbajjaṃ yācitvā pabbajiṃsu, mahallakabhāvena pana dhammaṃ pariyāpuṇituṃ asakkontā vihārapariyante paṇṇasālaṃ kāretvā ekatova vasiṃsu. Piṇḍāya carantāpi yebhuyyena puttadārasseva gehaṃ gantvā bhuñjiṃsu. Tesu ekassa purāṇadutiyikā madhurapācikā nāma, sā tesaṃ sabbesampi upakārikā ahosi. Kasmā sabbepi attanā laddhāhāraṃ gahetvā tassā eva gehe nisīditvā bhuñjanti? Sāpi nesaṃ yathāsannihitaṃ sūpabyañjanaṃ deti. Sā aññatarābādhena phuṭṭhā kālamakāsi. Atha te mahallakattherā sahāyakassa therassa paṇṇasālāya sannipatitvā aññamaññaṃ gīvāsu gahetvā “madhurapācikā upāsikā kālakatā”ti vilapantā rodiṃsu . Bhikkhūhi ca samantato upadhāvitvā “kiṃ idaṃ, āvuso”ti puṭṭhā, “bhante, sahāyakassa no purāṇadutiyikā kālakatā, sā amhākaṃ ativiya upakārikā. Idāni kuto tathārūpiṃ labhissāmāti iminā kāraṇena rodāmā”ti āhaṃsu.

Bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ. Satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte “na, bhikkhave, idāneva, pubbepi te kākayoniyaṃ nibbattitvā samuddatīre caramānā samuddaūmiyā samuddaṃ pavesetvā māritāya kākiyā roditvā paridevitvā taṃ nīharissāmāti mukhatuṇḍakehi mahāsamuddaṃ ussiñcantā kilamiṃsū”ti atītaṃ āharitvā –

“Api nu hanukā santā, mukhañca parisussati;

Oramāma na pārema, pūrateva mahodadhī”ti. (jā. 1.1.146);

Imaṃ kākajātakaṃ vitthāretvā te bhikkhū āmantetvā, “bhikkhave, rāgadosamohavanaṃ nissāya tumhehi idaṃ dukkhaṃ pattaṃ, taṃ vanaṃ chindituṃ vaṭṭati, evaṃ niddukkhā bhavissathā”ti vatvā imā gāthā abhāsi –

283.

“Vanaṃ chindatha mā rukkhaṃ, vanato jāyate bhayaṃ;

Chetvā vanañca vanathañca, nibbanā hotha bhikkhavo.

284.

“Yāva hi vanatho na chijjati,

Aṇumattopi narassa nārisu;

Paṭibaddhamanova tāva so,

Vaccho khīrapakova mātarī”ti.

Tattha mā rukkhanti satthārā hi “vanaṃ chindathā”ti vutte tesaṃ acirapabbajitānaṃ “satthā amhe vāsiādīni gahetvā vanaṃ chindāpetī”ti rukkhaṃ chinditukāmatā uppajji. Atha ne “mayā rāgādikilesavanaṃ sandhāyetaṃ vuttaṃ, na rukkhe”ti paṭisedhento “mā rukkhan”ti āha. Vanatoti yathā pākatikavanato sīhādibhayaṃ jāyati, evaṃ jātiādibhayampi kilesavanato jāyatīti attho. Vanañca vanathañcāti ettha mahantā rukkhā vanaṃ nāma, khuddakā tasmiṃ vane ṭhitattā vanathā nāma. Pubbuppattikarukkhā vā vanaṃ nāma, aparāparuppattikā vanathā nāma. Evameva mahantamahantā bhavākaḍḍhanakā kilesā vanaṃ nāma, pavattiyaṃ vipākadāyakā vanathā nāma. Pubbappattikā vanaṃ nāma, aparāparuppattikā vanathā nāma. Taṃ ubhayaṃ catutthamaggañāṇena chinditabbaṃ. Tenāha – “chetvā vanañca vanathañca, nibbanā hotha bhikkhavo”ti. Nibbanā hothāti nikkilesā hotha. Yāva hi vanathoti yāva esa aṇumattopi kilesavanatho narassa nārīsu na chijjati , tāva so khīrapako vaccho mātari viya paṭibaddhamano laggacittova hotīti attho.

Desanāvasāne pañcapi te mahallakattherā sotāpattiphale patiṭṭhahiṃsu, sampattānampi sātthikā dhammadesanā ahosīti.

Pañcamahallakattheravatthu aṭṭhamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.10.3 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/20. Maggavagga 道品 (Dhp 20, 273-289)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 20.9 Suvaṇṇakārattheravatthu 观想莲花 (Dhp 20.9, 285)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

观想莲花经

285.

（二八五偈：）

Ucchinda sinehamattano

“亲自斩断自己的贪爱，

kumudaṃ sāradikaṃva [pāṇinā];

犹如用手摘除秋天的睡莲；

Santimaggameva brūhaya,

应培育(修习)寂静之道，

nibbānaṃ sugatena desitaṃ.

善逝(佛陀)所开示的涅槃。”

☸.....................................................................

（❄ 法句经故事：观想水中莲花 ～☺）

从前，有一位金匠的年轻儿子，在舍利弗的引导下出家，加入了僧团。

在得到舍利弗给他观身不净的禅修题目后；

他就到林子里去禅修，但是他却丝毫没有进步。

因此，他两次回去找舍利弗，请舍利弗进一步指导，但仍然没有起色。

最后，舍利弗只好与他一起去见佛陀。

佛陀知道这位年轻比丘是金匠的儿子，过去几世也都是金匠的儿子；

因此，另外给他观想的题目：

佛陀不要他观想厌恶的事情；

反而，要他从愉快的感受开始观想。

佛陀运用神通力量，创造了一朵美丽的莲花；

并且要年轻比丘把莲花种在精舍外面的池塘里。

年轻比丘开始集中意念在这朵又大又香的莲花上；

终于除去了（禅修的）障碍，内心充满法喜，禅修也渐渐有了进步，最后并且证得了四禅。

这时候，佛陀又运用神通力，使得莲花瞬间枯萎。

年轻比丘看见莲花瞬间枯萎，花色不再鲜活亮丽；

终于明白了莲花和一切因缘和合的事物一样，都是无常的！

他因此更进一步了解了无常、苦、无我的究竟真理。

这时候，佛陀再度放光，告诫他要去除贪爱。

年轻比丘也保持正念现前——

如法奉行佛陀的教诲，终于证得了阿罗汉果。

观想莲花经 ～道品‧第九经终

～《法句经‧道品‧Suvaṇṇakārattheravatthu 观想莲花经》(Dhp 20.9, 285)

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【Dhammapada-aṭṭhakathā 法句经义注】

9. Suvaṇṇakārattheravatthu

Ucchindāti imaṃ dhammadesanaṃ satthā jetavane viharanto sāriputtattherassa saddhivihārikaṃ ārabbha kathesi.

Eko kira suvaṇṇakāraputto abhirūpo sāriputtattherassa santike pabbaji. Thero “taruṇānaṃ rāgo ussanno hotī”ti cintetvā tassa rāgapaṭighātāya asubhakammaṭṭhānaṃ adāsi. Tassa pana taṃ asappāyaṃ. Tasmā araññaṃ pavisitvā temāsaṃ vāyamanto cittekaggamattampi alabhitvā puna therassa santikaṃ āgantvā therena “upaṭṭhitaṃ te, āvuso, kammaṭṭhānan”ti vutte taṃ pavattiṃ ārocesi. Athassa thero “kammaṭṭhānaṃ na sampajjatīti vosānaṃ āpajjituṃ na vaṭṭatī”ti vatvā puna tadeva kammaṭṭhānaṃ sādhukaṃ kathetvā adāsi. So dutiyavārepi kiñci visesaṃ nibbattetuṃ asakkonto āgantvā therassa ārocesi. Athassa theropi sakāraṇaṃ saupamaṃ katvā tadeva kammaṭṭhānaṃ ācikkhi. So punapi āgantvā kammaṭṭhānassa asampajjanabhāvaṃ kathesi. Thero cintesi – “kārako bhikkhu attani vijjamāne kāmacchandādayo vijjamānāti avijjamāne avijjamānāti pajānāti. Ayaṃ bhikkhu kārako, no akārako, paṭipanno, no appaṭipanno, ahaṃ panetassa ajjhāsayaṃ na jānāmi, buddhaveneyyo eso bhavissatī”ti taṃ ādāya sāyanhasamaye satthāraṃ upasaṅkamitvā “ayaṃ, bhante , mama saddhivihāriko, imassa mayā iminā kāraṇena idaṃ nāma kammaṭṭhānaṃ dinnan”ti sabbaṃ taṃ pavattiṃ ārocesi.

Atha naṃ satthā “āsayānusayañāṇaṃ nāmetaṃ pāramiyo pūretvā dasasahassilokadhātuṃ unnādetvā sabbaññutaṃ pattānaṃ buddhānaṃyeva visayo”ti vatvā “katarakulā nu kho esa pabbajito”ti āvajjento “suvaṇṇakārakulā”ti ñatvā atīte attabhāve olokento tassa suvaṇṇakārakuleyeva paṭipāṭiyā nibbattāni pañca attabhāvasatāni disvā “iminā daharena dīgharattaṃ suvaṇṇakārakammaṃ karontena kaṇikārapupphapadumapupphādīni karissāmīti rattasuvaṇṇameva samparivattitaṃ, tasmā imassa asubhapaṭikūlakammaṭṭhānaṃ na vaṭṭati, manāpamevassa kammaṭṭhānaṃ sappāyan”ti cintetvā, “sāriputta, tayā kammaṭṭhānaṃ datvā cattāro māse kilamitaṃ bhikkhuṃ ajja pacchābhatteyeva arahattaṃ pattaṃ passissasi, gaccha tvan”ti theraṃ uyyojetvā iddhiyā cakkamattaṃ suvaṇṇapadumaṃ māpetvā pattehi ceva nālehi ca udakabindūni muñcantaṃ viya katvā “bhikkhu imaṃ padumaṃ ādāya vihārapaccante vālukarāsimhi ṭhapetvā sammukhaṭṭhāne pallaṅkena nisīditvā ‘lohitakaṃ lohitakan’ti parikammaṃ karohī”ti adāsi. Tassa satthuhatthato padumaṃ gaṇhantasseva cittaṃ pasīdi. So vihārapaccantaṃ gantvā vālukaṃ ussāpetvā tattha padumanālaṃ pavesetvā sammukhe pallaṅkena nisinno “lohitakaṃ lohitakan”ti parikammaṃ ārabhi. Athassa taṅkhaṇaññeva nīvaraṇāni vikkhambhiṃsu, upacārajjhānaṃ uppajji. Tadanantaraṃ paṭhamajjhānaṃ nibbattetvā pañcahākārehi vasībhāvaṃ pāpetvā yathānisinnova dutiyajjhānādīnipi patvā vasībhūto catutthajjhānena jhānakīḷaṃ kīḷanto nisīdi.

Satthā tassa jhānānaṃ uppannabhāvaṃ ñatvā “sakkhissati nu kho esa attano dhammatāya uttari visesaṃ nibbattetun”ti olokento “na sakkhissatī”ti ñatvā “taṃ padumaṃ milāyatū”ti adhiṭṭhahi. Taṃ hatthehi madditapadumaṃ milāyantaṃ viya kāḷavaṇṇaṃ ahosi. So jhānā vuṭṭhāya taṃ oloketvā “kiṃ nu kho imaṃ padumaṃ jarāya pahaṭaṃ paññāyati, anupādiṇṇakepi evaṃ jarāya abhibhuyyamāne upādiṇṇake kathāva natthi. Idampi hi jarā abhibhavissatī”ti aniccalakkhaṇaṃ passi . Tasmiṃ pana diṭṭhe dukkhalakkhaṇañca anattalakkhaṇañca diṭṭhameva hoti. Tassa tayo bhavā ādittā viya kaṇḍe baddhakuṇapā viya ca khāyiṃsu. Tasmiṃ khaṇe tassa avidūre kumārakā ekaṃ saraṃ otaritvā kumudāni bhañjitvā thale rāsiṃ karonti. So jale ca thale ca kumudāni olokesi. Athassa jale kumudāni abhirūpāni udakapaggharantāni viya upaṭṭhahiṃsu, itarāni aggaggesu parimilātāni . So “anupādiṇṇakaṃ jarā evaṃ paharati, upādiṇṇakaṃ kiṃ pana na paharissatī”ti suṭṭhutaraṃ aniccalakkhaṇādīni addasa. Satthā “pākaṭībhūtaṃ idāni imassa bhikkhuno kammaṭṭhānan”ti ñatvā gandhakuṭiyaṃ nisinnakova obhāsaṃ muñci, so tassa mukhaṃ pahari. Athassa “kiṃ nu kho etan”ti olokentassa satthā āgantvā sammukhe ṭhito viya ahosi. So uṭṭhāya añjaliṃ paggaṇhi. Athassa satthā sappāyaṃ sallakkhetvā imaṃ gāthamāha –

285.

“Ucchinda sinehamattano, kumudaṃ sāradikaṃva pāṇinā;

Santimaggameva brūhaya, nibbānaṃ sugatena desitan”ti.

Tattha ucchindāti arahattamaggena ucchinda. Sāradikanti saradakāle nibbattaṃ. Santimagganti nibbānagāmiṃ aṭṭhaṅgikaṃ maggaṃ. Brūhayāti vaḍḍhaya. Nibbānañhi sugatena desitaṃ, tasmā tassa maggaṃ bhāvehīti attho.

Desanāvasāne so bhikkhu arahatte patiṭṭhahi.

Suvaṇṇakārattheravatthu navamaṃ.

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/20. Maggavagga 道品 (Dhp 20, 273-289)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 20.10 Mahādhanavāṇijavatthu 不觉死到来 (Dhp 20.10, 286)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

286.

Idha vassaṃ vasissāmi, idha hemantagimhisu;

Iti bālo vicinteti, antarāyaṃ na bujjhati.

☸---------------------------------------------------------------------

二八六 “雨季我将住在这里，冬季和夏季我也将住在这里”，愚人这样想，却不了解（死亡的）危险。

☸.....................................................................

濒临死亡的富商

“雨季的时节，我将住在这里，

冬季和夏季的时候我也将住在这里。”

愚痴的人如此盘算，不知生死无常 (不知生命危脆的道理)。 (偈 286)

摩诃答那是波罗奈的商人，有一次他打算在某一节庆期间，到舍卫城去贩卖纺织品和其它商品。但当他抵达靠近舍卫城的河边时，却因为洪水高涨而无法过河，只好在这岸等待。这一等就是七天，等他进入舍卫城时，节庆已经结束了。

他不想再把商品运回去，就决定在舍卫城多停留几天，把商品卖完。有一天，佛陀进城化缘时，看见摩诃答那和他的商品，就微微一笑，阿难问佛陀，何以微笑？佛陀说：“阿难！看见那位商人和他的商品了吗？那商人心中想要留在城里，把商品贩卖出去，殊不知自己的生命就快要结束了！今天应该要做的事，今天就要完成。每天保持正念现前，活力充沛，并且不受烦恼的干扰，才能拥有真正有价值的生命。”

阿难把佛陀的忠告转告给摩诃答那，请他修习正念，不可以无明地过日子。摩诃答那听到自己的生命即将结束时，大吃一惊，而心生恐惧。所以一连七天，他都邀请佛陀和众多比丘接受他的供养，并且请佛陀向他说法，协助他解脱生死轮回。

听完佛陀的说法后，他就证得了初果，逝世的时候，他往生到了兜率天。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

10. Mahādhanavāṇijavatthu

Idha vassanti imaṃ dhammadesanaṃ satthā jetavane viharanto mahādhanavāṇijaṃ nāma ārabbha kathesi.

So kira bārāṇasito kusumbharattānaṃ vatthānaṃ pañca sakaṭasatāni pūretvā vaṇijjāya sāvatthiṃ āgato nadītīraṃ patvā “sve nadiṃ uttarissāmī”ti tattheva sakaṭāni mocetvā vasi. Rattiṃ mahāmegho uṭṭhahitvā vassi. Nadī sattāhaṃ udakassa pūrā aṭṭhāsi. Nāgarāpi sattāhaṃ nakkhattaṃ kīḷiṃsu. Kusumbharattehi vatthehi kiccaṃ na niṭṭhitaṃ. Vāṇijo cintesi – “ahaṃ dūraṃ āgato. Sace puna gamissāmi, papañco bhavissati. Idheva vassañca hemantañca gimhañca mama kammaṃ karonto vasitvā imāni vikkiṇissāmī”ti. Satthā nagare piṇḍāya caranto tassa cittaṃ ñatvā sitaṃ pātukaritvā ānandattherena sitakāraṇaṃ puṭṭho āha – “diṭṭho te, ānanda, mahādhanavāṇijo”ti? “Āma, bhante”ti. So attano jīvitantarāyaṃ ajānitvā imaṃ saṃvaccharaṃ idheva vasitvā bhaṇḍaṃ vikkiṇituṃ cittamakāsīti. “Kiṃ pana tassa, bhante, antarāyo bhavissatī”ti? Satthā “āmānanda, sattāhameva jīvitvā so maccumukhe patissatī”ti vatvā imā gāthā abhāsi –

“Ajjeva kiccamātappaṃ, ko jaññā maraṇaṃ suve;

Na hi no saṅgaraṃ tena, mahāsenena maccunā.

“Evaṃ vihāriṃ ātāpiṃ, ahorattamatanditaṃ;

Taṃ ve bhaddekarattoti, santo ācikkhate munī”ti. (ma. ni. 3.272);

Gacchāmissa, bhante, ārocessāmīti. Vissattho gacchānandāti. Thero sakaṭaṭṭhānaṃ gantvā bhikkhāya cari. Vāṇijo theraṃ āhārena patimānesi. Atha naṃ thero āha – “kittakaṃ kālaṃ idha vasissasī”ti? “Bhante, ahaṃ dūrato āgato”. Sace puna gamissāmi, papañco bhavissati, imaṃ saṃvaccharaṃ idha vasitvā bhaṇḍaṃ vikkiṇitvā gamissāmīti. Upāsaka, dujjāno jīvitantarāyo, appamādaṃ kātuṃ vaṭṭatīti. “Kiṃ pana, bhante, antarāyo bhavissatī”ti. “Āma, upāsaka, sattāhameva te jīvitaṃ pavattissatīti” . So saṃviggamānaso hutvā buddhappamukhaṃ bhikkhusaṅghaṃ nimantetvā sattāhaṃ mahādānaṃ datvā anumodanatthāya pattaṃ gaṇhi. Athassa satthā anumodanaṃ karonto, “upāsaka, paṇḍitena nāma ‘idheva vassādīni vasissāmi, idañcidañca kammaṃ payojessāmī’ti cintetuṃ na vaṭṭati, attano pana jīvitantarāyameva cintetuṃ vaṭṭatī”ti vatvā imaṃ gāthamāha –

286.

“Idha vassaṃ vasissāmi, idha hemantagimhisu;

Iti bālo vicinteti, antarāyaṃ na bujjhatī”ti.

Tattha idha vassanti imasmiṃ ṭhāne idañcidañca karonto catumāsaṃ vassaṃ vasissāmi. Hemantagimhisūti hemantagimhesupi “cattāro māse idañcidañca karonto idheva vasissāmī”ti evaṃ diṭṭhadhammikasamparāyikaṃ atthaṃ ajānanto bālo vicinteti. Antarāyanti “asukasmiṃ nāma kāle vā dese vā vaye vā marissāmī”ti attano jīvitantarāyaṃ na bujjhatīti.

Desanāvasāne so vāṇijo sotāpattiphale patiṭṭhahi, sampattānampi sātthikā dhammadesanā ahosi . Vāṇijopi satthāraṃ anugantvā nivattitvā “sīsarogo viya me uppanno”ti sayane nipajji, tathānipannova kālaṃ katvā tusitavimāne nibbatti.

Mahādhanavāṇijavatthu dasamaṃ.

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☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/20. Maggavagga 道品 (Dhp 20, 273-289)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 20.11 Kisāgotamīvatthu 吉舍乔达弥 (Dhp 20.11, 287)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

287.

Taṃ puttapasusammattaṃ, byāsattamanasaṃ naraṃ;

Suttaṃ gāmaṃ mahoghova, maccu ādāya gacchati.

☸---------------------------------------------------------------------

二八七 对子女家畜沉溺喜爱，对此心生执着的人，死亡将把他带走，如同洪水冲走沉睡的村庄。

☸.....................................................................

（参考“死而复生”偈114）

溺爱子女和家畜的人，内心执着贪爱的人，

将被死神捉去，如同洪水横扫沉睡的村落般。 (偈 287)

吉舍乔达弥因为独生子去世，心里哀伤而来找佛陀。佛陀告诉她：

“吉舍乔达弥呀！难道你认为你是唯一丧失儿子的人吗？众生都会死的！欲望尚未完全满足的时候，众生就会死去。”

佛陀的忠告使吉舍乔达弥不再悲伤难过。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

11. Kisāgotamīvatthu

Taṃputtapasusammattanti imaṃ dhammadesanaṃ satthā jetavane viharanto kisāgotamiṃ ārabbha kathesi. Vatthu sahassavagge –

“Yo ca vassasataṃ jīve, apassaṃ amataṃ padaṃ;

Ekāhaṃ jīvitaṃ seyyo, passato amataṃ padan”ti. (dha. pa. 114) –

Gāthāvaṇṇanāya vitthāretvā kathitaṃ. Tadā hi satthā “kisāgotami laddhā te ekaccharamattā siddhatthakā”ti āha. “Na laddhā, bhante, sakalagāme jīvantehi kira matakā eva bahutarā”ti. Atha naṃ satthā “tvaṃ ‘mameva putto mato’ti sallakkhesi, dhuvadhammo esa sabbasattānaṃ. Maccurājā hi sabbasatte aparipuṇṇajjhāsaye eva mahogho viya parikaḍḍhamāno apāyasamudde pakkhipatī”ti vatvā dhammaṃ desento imaṃ gāthamāha –

287.

“Taṃ puttapasusammattaṃ, byāsattamanasaṃ naraṃ;

Suttaṃ gāmaṃ mahoghova, maccu ādāya gacchatī”ti.

Tattha taṃ puttapasusammattanti taṃ rūpabalādisampanne putte ca pasū ca labhitvā “mama puttā abhirūpā balasampannā paṇḍitā sabbakiccasamatthā, mama goṇā abhirūpā arogā mahābhāravahā, mama gāvī bahukhīrā”ti evaṃ puttehi ca pasūhi ca sammattaṃ naraṃ. Byāsattamanasanti hiraññasuvaṇṇādīsu vā pattacīvarādīsu vā kiñcideva labhitvā tato uttaritaraṃ patthanatāya āsattamānasaṃ vā, cakkhuviññeyyādīsu ārammaṇesu vuttappakāresu vā parikkhāresu yaṃ yaṃ laddhaṃ hoti, tattha tattheva lagganatāya byāsattamānasaṃ vā. Suttaṃ gāmanti niddaṃ upagataṃ sattanikāyaṃ. Mahoghovāti yathā evarūpaṃ gāmaṃ gambhīravitthato mahanto mahānadīnaṃ ogho antamaso sunakhampi asesetvā sabbaṃ ādāya gacchati, evaṃ vuttappakāraṃ naraṃ maccu ādāya gacchatīti attho.

Desanāvasāne kisāgotamī sotāpattiphale patiṭṭhahi, sampattānampi sātthikā dhammadesanā ahosīti.

Kisāgotamīvatthu ekādasamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/20. Maggavagga 道品 (Dhp 20, 273-289)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 20.12 Paṭācārāvatthu 儿女非依止 (Dhp 20.12, 288-289)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

288.

Na santi puttā tāṇāya, na pitā nāpi bandhavā;

Antakenādhipannassa, natthi ñātīsu tāṇatā.

☸---------------------------------------------------------------------

二八八 儿子无法提供庇护，父亲和亲属也不能；当被死神征服时，亲人中找不到能庇护者。

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儿女不是究竟的依止（参考“家破人亡的波她卡娜”偈113）

父子亲戚都无法救护！

面临死亡的时候，父子亲戚都无法加以救护。 (偈 288)

☸*********************************************************************

289.

Etamatthavasaṃ ñatvā, paṇḍito sīlasaṃvuto;

Nibbānagamanaṃ maggaṃ, khippameva visodhaye.

Maggavaggo vīsatimo niṭṭhito.

☸---------------------------------------------------------------------

二八九 了解此事的义理后，有智慧且守护戒律的人，应当迅速清净通往涅槃的道路。

☸.....................................................................

明白此一真相、持守戒律的智者，

应尽快清净那通往涅槃的道路。 (偈 289)

波她卡娜失去丈夫、两个儿子、父母和唯一的哥哥后，几乎发疯。当她亲近佛陀时，佛陀告诉她：“波她卡娜！儿女无法照顾你的！即使你的一对儿子仍然健在，他们也不是为你而存在的。有智慧的人遵守戒律，扫除证入涅槃的一切障碍。”

波她卡娜因为佛陀的婉言相劝而克服了她的哀愁。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

12. Paṭācārāvatthu

Nasanti puttāti imaṃ dhammadesanaṃ satthā jetavane viharanto paṭācāraṃ ārabbha kathesi. Vatthu sahassavagge –

“Yo ca vassasataṃ jīve, apassaṃ udayabbayaṃ;

Ekāhaṃ jīvitaṃ seyyo, passato udayabbayan”ti. (dha. pa. 113) –

Gāthāvaṇṇanāya vitthāretvā kathitaṃ. Tadā pana satthā paṭācāraṃ tanubhūtasokaṃ ñatvā “paṭācāre puttādayo nāma paralokaṃ gacchantassa tāṇaṃ vā leṇaṃ vā saraṇaṃ vā bhavituṃ na sakkonti, tasmā vijjamānāpi te na santiyeva. Paṇḍitena pana sīlaṃ visodhetvā attano nibbānagāmimaggameva sodhetuṃ vaṭṭatī”ti vatvā dhammaṃ desento imā gāthā abhāsi –

288.

“Na santi puttā tāṇāya, na pitā nāpi bandhavā;

Antakenādhipannassa, natthi ñātīsu tāṇatā.

289.

“Etamatthavasaṃ ñatvā, paṇḍito sīlasaṃvuto;

Nibbānagamanaṃ maggaṃ, khippameva visodhaye”ti.

Tattha tāṇāyāti tāṇabhāvāya patiṭṭhānatthāya. Bandhavāti putte ca mātāpitaro ca ṭhapetvā avasesā ñātisuhajjā. Antakenādhipannassāti maraṇena abhibhūtassa. Pavattiyañhi puttādayo annapānādidānena ceva uppannakiccanittharaṇena ca tāṇā hutvāpi maraṇakāle kenaci upāyena maraṇaṃ paṭibāhituṃ asamatthatāya tāṇatthāya leṇatthāya na santi nāma. Teneva vuttaṃ – “natthi ñātīsu tāṇatā”ti. Etamatthavasanti evaṃ tesaṃ aññamaññassa tāṇaṃ bhavituṃ asamatthabhāvasaṅkhātaṃ kāraṇaṃ jānitvā paṇḍito catupārisuddhisīlena saṃvuto rakkhitagopito hutvā nibbānagamanaṃ aṭṭhaṅgikaṃ maggaṃ sīghaṃ sīghaṃ visodheyyāti attho.

Desanāvasāne paṭācārā sotāpattiphale patiṭṭhahi, aññe ca bahū sotāpattiphalādīni pāpuṇiṃsūti.

Paṭācārāvatthu dvādasamaṃ.

Maggavaggavaṇṇanā niṭṭhitā.

Vīsatimo vaggo.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/21. Pakiṇṇakavagga 杂品 (Dhp 21, 290-305)”

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【经名】 21.1 Attanopubbakammavatthu 舍弃小乐 (Dhp 21.1, 290)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

21. Pakiṇṇakavaggo

290.

Mattāsukhapariccāgā, passe ce vipulaṃ sukhaṃ;

Caje mattāsukhaṃ dhīro, sampassaṃ vipulaṃ sukhaṃ.

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二一 杂品

二九〇 若因舍弃小的乐，而能见到大的乐，智者应舍弃小的乐，以见到那大的乐。

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宝经的威力

如果舍弃小小的乐，可以获得更大的乐，

那么智者应舍弃小小的乐，追求至善的乐。 (偈 290)

毗舍离有一年发生严重干旱，更造成饥荒，所有的农作物几乎完全没有收成，很多人饿死，流行性传染病也爆发了。城里的人无法处理死人的尸首，所以尸臭满城，也引来很多邪恶的鬼怪（非人）。

城里的人无限哀伤，便想办法向四方求援，但最后决定寻求佛陀的协助。所以由离车国摩诃利王子率领的代表团就向频婆娑罗王进言，请国王邀请佛陀到毗舍离城来帮忙解决他们的困境和哀愁，但国王叫他们亲自前去邀请佛陀。佛陀知道此去可以造福众人，也就同意前往。

佛陀和众多比丘抵达毗舍离城的时候，天空突然下起倾盆大雨，把城里冲洗干净。佛陀被安排住进一座特别准备的客房，这时候，帝释率领诸天神前来向佛陀礼敬，众多邪恶的鬼怪（非人）因而逃离。当天傍晚，佛陀开讲《宝经》，并要阿难绕城复诵该经文。阿难依照佛陀的指示去做，由于该经具有保护的力量，很多生病的人都康复了。佛陀一连七天都讲相同的经文，第七天结束的时候，毗舍离城一切恢复正常。大雨也把城里所有的污秽物清洗干净。离车王子们和毗舍离城的百姓从此快活过日子，不再郁闷，他们也非常感激佛陀的帮忙。

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【Dhammapada-aṭṭhakathā 法句经义注】

21. Pakiṇṇakavaggo

1. Attanopubbakammavatthu

Mattāsukhapariccāgāti imaṃ dhammadesanaṃ satthā veḷuvane viharanto attano pubbakammaṃ ārabbha kathesi.

Ekasmiñhi samaye vesālī iddhā ahosi phītā bahujanā ākiṇṇamanussā. Tattha hi vārena vārena rajjaṃ kārentānaṃ khattiyānaṃyeva sattasatādhikāni sattasahassāni satta ca khattiyā ahesuṃ. Tesaṃ vasanatthāya tattakāyeva pāsādā tattakāneva kūṭāgārāni uyyāne vihāratthāya tattakāyeva ārāmā ca pokkharaṇiyo ca ahesuṃ. Sā aparena samayena dubbhikkhā ahosi dussassā. Tattha chātakabhayena paṭhamaṃ duggatamanussā kālamakaṃsu. Tesaṃ tesaṃ tattha tattha chaḍḍitānaṃ kuṇapānaṃ gandhena amanussā nagaraṃ pavisiṃsu. Amanussūpaddavena bahutarā kālamakaṃsu. Tesaṃ kuṇapagandhapaṭikkūlatāya sattānaṃ ahivātarogo uppajji. Evaṃ dubbhikkhabhayaṃ amanussabhayaṃ rogabhayanti tīṇi bhayāni uppajjiṃsu.

Nagaravāsino sannipatitvā rājānaṃ āhaṃsu – “mahārāja, imasmiṃ nagare tīṇi bhayāni uppannāni, ito pubbe yāva sattamā rājaparivaṭṭā evarūpaṃ bhayaṃ nāma na uppannapubbaṃ. Adhammikarājūnañhi kāle evarūpaṃ bhayaṃ uppajjatī”ti. Rājā santhāgāre sabbesaṃ sannipātaṃ kāretvā “sace me adhammikabhāvo atthi, taṃ vicinathā”ti āha. Vesālivāsino sabbaṃ paveṇi vicinantā rañño kañci dosaṃ adisvā, “mahārāja, natthi te doso”ti vatvā “kathaṃ nu kho idaṃ amhākaṃ bhayaṃ vūpasamaṃ gaccheyyā”ti mantayiṃsu. Tattha ekaccehi “balikammena āyācanāya maṅgalakiriyāyā”ti vutte sabbampi taṃ vidhiṃ katvā paṭibāhituṃ nāsakkhiṃsu. Athaññe evamāhaṃsu – “cha satthāro mahānubhāvā, tesu idhāgatamattesu bhayaṃ vūpasameyyā”ti. Apare “sammāsambuddho loke uppanno. So hi bhagavā sabbasattahitāya dhammaṃ deseti, mahiddhiko mahānubhāvo. Tasmiṃ idha āgate imāni bhayāni vūpasameyyun”ti āhaṃsu. Tesaṃ vacanaṃ sabbepi abhinanditvā “kahaṃ nu kho so bhagavā etarahi viharatī”ti āhaṃsu . Tadā pana satthā upakaṭṭhāya vassūpanāyikāya rañño bimbisārassa paṭiññaṃ datvā veḷuvane viharati. Tena ca samayena bimbisārasamāgame bimbisārena saddhiṃ sotāpattiphalaṃ patto mahāli nāma licchavī tassaṃ parisāyaṃ nisinno hoti.

Vesālivāsino mahantaṃ paṇṇākāraṃ sajjetvā rājānaṃ bimbisāraṃ saññāpetvā “satthāraṃ idhānethā”ti mahāliñceva licchaviṃ purohitaputtañca pahiṇiṃsu. Te gantvā rañño paṇṇākāraṃ datvā taṃ pavattiṃ nivedetvā, “mahārāja, satthāraṃ amhākaṃ nagaraṃ pesethā”ti yāciṃsu. Rājā “tumheva jānāthā”ti na sampaṭicchi. Te bhagavantaṃ upasaṅkamitvā vanditvā yāciṃsu – “bhante, vesāliyaṃ tīṇi bhayāni uppannāni, tāni tumhesu āgatesu vūpasamissanti, etha, bhante, gacchāmā”ti. Satthā tesaṃ vacanaṃ sutvā āvajjento “vesāliyaṃ ratanasutte (khu. pā. 6.1 ādayo; su. ni. 224 ādayo) vutte sā rakkhā cakkavāḷānaṃ koṭisatasahassaṃ pharissati, suttapariyosāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo bhavissati, tāni ca bhayāni vūpasamissantī”ti ñatvā tesaṃ vacanaṃ sampaṭicchi.

Rājā bimbisāro “satthārā kira vesāligamanaṃ sampaṭicchitan”ti sutvā nagare ghosanaṃ kāretvā satthāraṃ upasaṅkamitvā “kiṃ, bhante, vesāligamanaṃ sampaṭicchitan”ti pucchitvā “āma, mahārājā”ti vutte “tena hi, bhante, āgametha, tāva maggaṃ paṭiyādessāmī”ti vatvā rājagahassa ca gaṅgāya ca antare pañcayojanabhūmiṃ samaṃ kāretvā yojane yojane vihāraṃ patiṭṭhāpetvā satthu gamanakālaṃ ārocesi. Satthā pañcahi bhikkhusatehi saddhiṃ maggaṃ paṭipajji. Rājā yojanantare jaṇṇumattena odhinā pañcavaṇṇāni pupphāni okirāpetvā dhajapaṭākakadalīādīni ussāpetvā bhagavato chattātichattaṃ katvā dve setacchattāni ekamekassa bhikkhuno ekamekaṃ setacchattaṃ upari dhāretvā saparivāro pupphagandhādīhi pūjaṃ karonto satthāraṃ ekekasmiṃ vihāre vasāpetvā mahādānādīni datvā pañcahi divasehi gaṅgātīraṃ pāpetvā tattha nāvaṃ alaṅkaronto vesālikānaṃ sāsanaṃ pesesi – “maggaṃ paṭiyādetvā satthu paccuggamanaṃ karontū”ti. Te “diguṇaṃ pūjaṃ karissāmā”ti vesāliyā ca gaṅgāya ca antare tiyojanabhūmiṃ samaṃ kāretvā bhagavato catūhi setacchattehi ekamekassa bhikkhuno dvīhi dvīhi setacchattehi chattātichattāni sajjetvā pūjaṃ kurumānā āgantvā gaṅgātīre aṭṭhaṃsu. Bimbisāro dve nāvā saṅghāṭetvā maṇḍapaṃ kāretvā pupphadāmādīhi alaṅkārāpetvā sabbaratanamayaṃ buddhāsanaṃ paññāpesi. Bhagavā tasmiṃ nisīdi. Bhikkhūpi nāvaṃ abhiruhitvā bhagavantaṃ parivāretvā nisīdiṃsu. Rājā anugacchanto galappamāṇaṃ udakaṃ otaritvā “yāva, bhante, bhagavā āgacchati, tāvāhaṃ idheva gaṅgātīre vasissāmī”ti vatvā nāvaṃ uyyojetvā nivatti. Satthā yojanamattaṃ addhānaṃ gaṅgāya gantvā vesālikānaṃ sīmaṃ pāpuṇi.

Licchavīrājāno satthāraṃ paccuggantvā galappamāṇaṃ udakaṃ otaritvā nāvaṃ tīraṃ upanetvā satthāraṃ nāvāto otārayiṃsu. Satthārā otaritvā tīre akkantamatteyeva mahāmegho uṭṭhahitvā pokkharavassaṃ vassi. Sabbattha jaṇṇuppamāṇaūruppamāṇakaṭippamāṇādīni udakāni sandantāni sabbakuṇapāni gaṅgaṃ pavesayiṃsu, parisuddho bhūmibhāgo ahosi. Licchavīrājāno satthāraṃ yojane yojane vasāpetvā mahādānaṃ datvā diguṇaṃ pūjaṃ karontā tīhi divasehi vesāliṃ nayiṃsu. Sakko devarājā devagaṇaparivuto āgamāsi, mahesakkhānaṃ devānaṃ sannipātena amanussā yebhuyyena palāyiṃsu. Satthā sāyaṃ nagaradvāre ṭhatvā ānandattheraṃ āmantesi – “imaṃ, ānanda, ratanasuttaṃ uggaṇhitvā licchavīkumārehi saddhiṃ vicaranto vesāliyā tiṇṇaṃ pākārānaṃ antare parittaṃ karohī”ti.

Thero satthārā dinnaṃ ratanasuttaṃ uggaṇhitvā satthu selamayapattena udakaṃ ādāya nagaradvāre ṭhito paṇidhānato paṭṭhāya tathāgatassa dasa pāramiyo dasa upapāramiyo dasa paramatthapāramiyoti samatiṃsa pāramiyo pañca mahāpariccāge lokatthacariyā ñātatthacariyā buddhatthacariyāti tisso cariyāyo pacchimabhave gabbhavokkantiṃ jātiṃ abhinikkhamanaṃ padhānacariyaṃ bodhipallaṅke māravijayaṃ sabbaññutaññāṇapaṭivedhaṃ dhammacakkapavattanaṃ navalokuttaradhammeti sabbepime buddhaguṇe āvajjetvā nagaraṃ pavisitvā tiyāmarattiṃ tīsu pākārantaresu parittaṃ karonto vicari. Tena “yaṃkiñcī”ti vuttamatteyeva uddhaṃ khittaudakaṃ amanussānaṃ upari pati. “Yānīdha bhūtānī”ti gāthākathanato paṭṭhāya rajatavaṭaṃsakā viya udakabindūni ākāsena gantvā gilānamanussānaṃ upari patiṃsu. Tāvadeva vūpasantarogā manussā uṭṭhāyuṭṭhāya theraṃ parivāresuṃ . “Yaṃkiñcī”ti vuttapadato paṭṭhāya pana udakaphusitehi phuṭṭhaphuṭṭhā sabbe apalāyantā saṅkārakūṭabhittipadesādinissitā amanussā tena tena dvārena palāyiṃsu. Dvārāni anokāsāni ahesuṃ. Te okāsaṃ alabhantā pākāraṃ bhinditvāpi palāyiṃsu.

Mahājano nagaramajjhe santhāgāraṃ sabbagandhehi upalimpetvā upari suvaṇṇatārakādivicittaṃ vitānaṃ bandhitvā buddhāsanaṃ paññāpetvā satthāraṃ ānesi. Satthā paññatte āsane nisīdi. Bhikkhusaṅghopi licchavīgaṇopi satthāraṃ parivāretvā nisīdi. Sakko devarājā devagaṇaparivuto patirūpe okāse aṭṭhāsi. Theropi sakalanagaraṃ anuvicaritvā vūpasantarogena mahājanena saddhiṃ āgantvā satthāraṃ vanditvā nisīdi. Satthā parisaṃ oloketvā tadeva ratanasuttaṃ abhāsi. Desanāvasāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi. Evaṃ punadivasepīti sattāhaṃ tadeva ratanasuttaṃ desetvā sabbabhayānaṃ vūpasantabhāvaṃ ñatvā licchavīgaṇaṃ āmantetvā vesālito nikkhami. Licchavīrājāno diguṇaṃ sakkāraṃ karontā puna tīhi divasehi satthāraṃ gaṅgātīraṃ nayiṃsu.

Gaṅgāya nibbattanāgarājāno cintesuṃ – “manussā tathāgatassa sakkāraṃ karonti, mayaṃ kiṃ na karomā”ti. Te suvaṇṇarajatamaṇimayā nāvāyo māpetvā suvaṇṇarajatamaṇimaye pallaṅke paññāpetvā pañcavaṇṇapadumasañchannaṃ udakaṃ karitvā, “bhante, amhākampi anuggahaṃ karothā”ti attano attano nāvaṃ abhiruhaṇatthāya satthāraṃ yāciṃsu. “Manussā ca nāgā ca tathāgatassa pūjaṃ karonti, mayaṃ pana kiṃ na karomā”ti bhūmaṭṭhakadevepi ādiṃ katvā yāva akaniṭṭhabrahmalokā sabbe devā sakkāraṃ kariṃsu. Tattha nāgā yojanikāni chattātichattāni ukkhipiṃsu. Evaṃ heṭṭhā nāgā bhūmitale rukkhagacchapabbatādīsu bhūmaṭṭhakā devatā, antalikkhe ākāsaṭṭhadevāti nāgabhavanaṃ ādiṃ katvā cakkavāḷapariyantena yāva brahmalokā chattātichattāni ussāpitāni ahesuṃ. Chattantaresu dhajā, dhajantaresu paṭākā, tesaṃ antarantarā pupphadāmavāsacuṇṇadhumādīhi sakkāro ahosi. Sabbalaṅkārapaṭimaṇḍitā devaputtā chaṇavesaṃ gahetvā ugghosayamānā ākāse vicariṃsu. Tayo eva kira samāgamā mahantā ahesuṃ – yamakapāṭihāriyasamāgamo devorohaṇasamāgamo ayaṃ gaṅgorohaṇasamāgamoti.

Paratīre bimbisāropi licchavīhi katasakkārato diguṇaṃ sakkāraṃ sajjetvā bhagavato āgamanaṃ udikkhamāno aṭṭhāsi. Satthā gaṅgāya ubhosu passesu rājūnaṃ mahantaṃ pariccāgaṃ oloketvā nāgādīnañca ajjhāsayaṃ viditvā ekekāya nāvāya pañcapañcabhikkhusataparivāraṃ ekekaṃ nimmitabuddhaṃ māpesi. So ekekassa setacchattassa ceva kapparukkhassa ca pupphadāmassa ca heṭṭhā nāgagaṇaparivuto nisinno hoti. Bhūmaṭṭhakadevatādīsupi ekekasmiṃ okāse saparivāraṃ ekekaṃ nimmitabuddhaṃ māpesi. Evaṃ sakalacakkavāḷagabbhe ekālaṅkāre ekussave ekachaṇeyeva ca jāte satthā nāgānamanuggahaṃ karonto ekaṃ ratananāvaṃ abhiruhi. Bhikkhūsupi ekeko ekekameva abhiruhi. Nāgarājāno buddhappamukhaṃ bhikkhusaṅghaṃ nāgabhavanaṃ pavesetvā sabbarattiṃ satthu santike dhammakathaṃ sutvā dutiyadivase dibbena khādanīyena bhojanīyena buddhappamukhaṃ bhikkhusaṅghaṃ parivisiṃsu. Satthā anumodanaṃ katvā nāgabhavanā nikkhamitvā sakalacakkavāḷadevatāhi pūjiyamāno pañcahi nāvāsatehi gaṅgānadiṃ atikkami.

Rājā paccuggantvā satthāraṃ nāvāto otāretvā āgamanakāle licchavīti katasakkārato diguṇaṃ sakkāraṃ katvā purimanayeneva pañcahi divasehi rājagahaṃ abhinesi. Dutiyadivase bhikkhū piṇḍapātapaṭikkantā sāyanhasamaye dhammasabhāyaṃ sannisinnā kathaṃ samuṭṭhāpesuṃ – “aho buddhānaṃ mahānubhāvo, aho satthari devamanussānaṃ pasādo, gaṅgāya nāma orato ca pārato ca aṭṭhayojane magge buddhagatena pasādena rājūhi samatalaṃ bhūmiṃ katvā vālukā okiṇṇā, jaṇṇumattena odhinā nānāvaṇṇāni pupphāni santhatāni, gaṅgāya udakaṃ nāgānubhāvena pañcavaṇṇehi padumehi sañchannaṃ, yāva akaniṭṭhabhavanā chattātichattāni ussāpitāni, sakalacakkavāḷagabbhaṃ ekālaṅkāraṃ ekussavaṃ viya jātan”ti. Satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte “na, bhikkhave, esa pūjāsakkāro mayhaṃ buddhānubhāvena nibbatto, na nāgadevabrahmānubhāvena. Atīte pana appamattakapariccāgānubhāvena nibbatto”ti vatvā bhikkhūhi yācito atītaṃ āhari.

Atīte takkasilāyaṃ saṅkho nāma brāhmaṇo ahosi. Tassa putto susīmo nāma māṇavo soḷasavassuddesiko ekadivasaṃ pitaraṃ upasaṅkamitvā āha – “icchāmahaṃ, tāta, bārāṇasiṃ gantvā mante ajjhāyitun”ti. Atha naṃ pitā āha – “tena hi, tāta, asuko nāma brāhmaṇo mama sahāyako, tassa santikaṃ gantvā adhīyassū”ti. So “sādhū”ti paṭissuṇitvā anupubbena bārāṇasiṃ gantvā taṃ brāhmaṇaṃ upasaṅkamitvā pitarā pahitabhāvamācikkhi. Atha naṃ so “sahāyakassa me putto”ti sampaṭicchitvā paṭipassaddhadarathaṃ bhaddakena divasena mante vācetumārabhi. So lahuñca gaṇhanto bahuñca gaṇhanto attano uggahituggahitaṃ suvaṇṇabhājane pakkhittasīhatelamiva avinassamānaṃ dhārento na cirasseva ācariyassa sammukhato uggaṇhitabbaṃ sabbaṃ uggaṇhitvā sajjhāyaṃ karonto attano uggahitasippassa ādimajjhameva passati, no pariyosānaṃ.

So ācariyaṃ upasaṅkamitvā “ahaṃ imassa sippassa ādimajjhameva passāmi, no pariyosānan”ti vatvā ācariyena “ahampi, tāta, na passāmī”ti vutte “atha ko, ācariya, pariyosānaṃ jānātī”ti pucchitvā “ime, tāta, isayo isipatane viharanti, te jāneyyuṃ, tesaṃ santikaṃ upasaṅkamitvā pucchassū”ti ācariyena vutte paccekabuddhe upasaṅkamitvā pucchi – “tumhe kira pariyosānaṃ jānāthā”ti? “Āma, jānāmā”ti. “Tena hi me ācikkhathā”ti? “Na mayaṃ apabbajitassa ācikkhāma. Sace te pariyosānenattho , pabbajassū”ti . So “sādhū”ti sampaṭicchitvā tesaṃ santike pabbaji. Athassa te “idaṃ tāva sikkhassū”ti vatvā “evaṃ te nivāsetabbaṃ, evaṃ pārupitabban”tiādinā nayena ābhisamācārikaṃ ācikkhiṃsu. So tattha sikkhanto upanissayasampannattā nacirasseva paccekasambodhiṃ abhisambujjhitvā sakalabārāṇasinagare gaganatale puṇṇacando viya pākaṭo lābhaggayasaggappatto ahosi, so appāyukasaṃvattanikassa kammassa katattā na cirasseva parinibbāyi. Athassa paccekabuddhā ca mahājano ca sarīrakiccaṃ katvā dhātuyo ca gahetvā nagaradvāre thūpaṃ kāresuṃ.

Saṅkhopi brāhmaṇo “putto me ciraṃ gato, pavattimassa jānissāmī”ti taṃ daṭṭhukāmo takkasilāto nikkhamitvā anupubbena bārāṇasiṃ patvā mahājanakāyaṃ sannipatitaṃ disvā “addhā imesu ekopi me puttassa pavattiṃ jānissatī”ti upasaṅkamitvā pucchi – “susīmo nāma māṇavo idhāgami, api nu kho tassa pavattiṃ jānāthā”ti? “Āma, brāhmaṇa, jānāma, asukassa brāhmaṇassa santike tayo vede sajjhāyitvā pabbajitvā paccekasambodhiṃ sacchikatvā parinibbuto, ayamassa thūpo patiṭṭhāpito”ti. So bhūmiṃ hatthena paharitvā roditvā kanditvā taṃ cetiyaṅgaṇaṃ gantvā tiṇāni uddharitvā uttarasāṭakena vālukaṃ āharitvā cetiyaṅgaṇe ākiritvā kamaṇḍaluto udakena paripphositvā vanapupphehi pūjaṃ katvā sāṭakena paṭākaṃ āropetvā thūpassa upari attano chattakaṃ bandhitvā pakkāmi.

Satthā idaṃ atītaṃ āharitvā “tadā, bhikkhave, ahaṃ saṅkho brāhmaṇo ahosiṃ. Mayā susīmassa paccekabuddhassa cetiyaṅgaṇe tiṇāni uddhaṭāni, tassa me kammassa nissandena aṭṭhayojanamaggaṃ vihatakhāṇukakaṇṭakaṃ katvā suddhaṃ samatalaṃ kariṃsu. Mayā tattha vālukā okiṇṇā, tassa me nissandena aṭṭhayojanamagge vālukaṃ okiriṃsu. Mayā tattha vanakusumehi pūjā katā, tassa me nissandena aṭṭhayojanamagge nānāvaṇṇāni pupphāni okiṇṇāni, ekayojanaṭṭhāne gaṅgāya udakaṃ pañcavaṇṇehi padumehi sañchannaṃ. Mayā tattha kamaṇḍaluudakena bhūmi paripphositā, tassa me nissandena vesāliyaṃ pokkharavassaṃ vassi. Mayā tattha paṭākā, āropitā, chattakañca baddhaṃ, tassa me nissandena yāva akaniṭṭhabhavanā dhajapaṭākachattātichattādīhi sakalacakkavāḷagabbhaṃ ekussavaṃ viya jātaṃ. Iti kho, bhikkhave, esa pūjāsakkāro mayhaṃ neva buddhānubhāvena nibbatto, na nāgadevabrahmānubhāvena, atīte pana appamattakapariccāgānubhāvenā”ti vatvā dhammaṃ desento imaṃ gāthamāha –

290.

“Mattāsukhapariccāgā , passe ce vipulaṃ sukhaṃ;

Caje mattāsukhaṃ dhīro, sampassaṃ vipulaṃ sukhan”ti.

Tattha mattāsukhapariccāgāti mattāsukhanti pamāṇayuttakaṃ parittasukhaṃ vuccati, tassa pariccāgena. Vipulaṃ sukhanti uḷāraṃ sukhaṃ nibbānasukhaṃ vuccati, taṃ ce passeyyāti attho. Idaṃ vuttaṃ hoti – ekañhi bhojanapātiṃ sajjāpetvā bhuñjantassa mattāsukhaṃ nāma uppajjati, taṃ pana pariccajitvā uposathaṃ vā karontassa dānaṃ vā dadantassa vipulaṃ uḷāraṃ nibbānasukhaṃ nāma nibbattati. Tasmā sace evaṃ tassa mattāsukhassa pariccāgā vipulaṃ sukhaṃ passati, athetaṃ vipulaṃ sukhaṃ sammā passanto paṇḍito taṃ mattāsukhaṃ cajeyyāti.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Attanopubbakammavatthu paṭhamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/21. Pakiṇṇakavagga 杂品 (Dhp 21, 290-305)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 21.2 Kukkuṭaṇḍakhādikāvatthu 唯爱止恨 (Dhp 21.2, 291)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

291.

Paradukkhūpadhānena, attano [yo attano (syā. pī. ka.)] sukhamicchati;

Verasaṃsaggasaṃsaṭṭho, verā so na parimuccati.

☸---------------------------------------------------------------------

二九一 为了（追求）自己的快乐而施加痛苦给他人，他为怨恨所束缚，无法从仇恨中解脱。

☸.....................................................................

唯有爱可以止息恨意

为了追求自己的快乐而使他人痛苦的人，

将为瞋恚所束缚而无法解脱。 (偈 291)

舍卫城中有一位妇人养了一只母鸡。每次母鸡下蛋时，这妇人就打破鸡蛋，惹得母鸡非常生气，也因此，下一世时这只母鸡转生成猫，妇人转生成母鸡，更凑巧的是，两人转生在同一栋屋子里。猫于是吃光母鸡生下来的蛋。再下一世时，母鸡变成豹，猫变成鹿，豹咬死鹿和它的子女。两人之间累世的仇恨不断地上演。佛陀在世时，他们又变成一位妇女和一只恶魔。

有一次，这妇女，她的丈夫和幼小的儿子一齐从娘家返回他们靠近舍卫城的家时，在路旁的池塘边休息，妇人的丈夫跳进池塘洗澡。这时候，她认出有个人是恶魔的化身，而且就是自己累世以来的世仇。她赶紧带着孩子，急忙逃往佛陀正在讲经说法的经舍，把孩子放在佛陀的脚下。这恶魔因此无法进入。佛陀叫恶魔进来，并且告诫她们两人：“今天，你们两人如果没有来到我这里，你们累世以来的仇恨就永无止境。仇恨无法平息仇恨，只有慈悲才能止息仇恨。”仔细思量佛陀的教诲后，两人明白仇恨确实一无是处，并承认彼此的愚痴，便决定止息累世以来无意义的仇恨。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

2. Kukkuṭaaṇḍakhādikāvatthu

Paradukkhūpadhānenāti imaṃ dhammadesanaṃ satthā jetavane viharanto ekaṃ kukkuṭaaṇḍakhādikaṃ ārabbha kathesi.

Sāvatthiyā kira avidūre paṇḍuraṃ nāma eko gāmo, tattheko kevaṭṭo vasati. So sāvatthiṃ gacchanto aciravatiyaṃ kacchapaaṇḍāni disvā tāni ādāya sāvatthiṃ gantvā ekasmiṃ gehe pacāpetvā khādanto tasmiṃ gehe kumārikāyapi ekaṃ aṇḍaṃ adāsi. Sā taṃ khāditvā tato paṭṭhāya aññaṃ khādanīyaṃ nāma na icchi. Athassā mātā kukkuṭiyā vijātaṭṭhānato ekaṃ aṇḍaṃ gahetvā adāsi. Sā taṃ khāditvā rasataṇhāya baddhā tato paṭṭhāya sayameva kukkuṭiyā aṇḍāni gahetvā khādati. Kukkuṭī vijātavijātakāle taṃ attano aṇḍāni gahetvā khādantiṃ disvā tāya upaddutā āghātaṃ bandhitvā “ito dāni cutā yakkhinī hutvā tava jātadārake khādituṃ samatthā hutvā nibbatteyyan”ti patthanaṃ paṭṭhapetvā kālaṃ katvā tasmiṃyeva gehe majjārī hutvā nibbatti. Itarāpi kālaṃ katvā tattheva kukkuṭī hutvā nibbatti. Kukkuṭī aṇḍāni vijāyi, majjārī āgantvā tāni khāditvā dutiyampi tatiyampi khādiyeva. Kukkuṭī “tayo vāre mama aṇḍāni khāditvā idāni mampi khāditukāmāsi , ito cutā saputtakaṃ taṃ khādituṃ labheyyan”ti patthanaṃ katvā tato cutā dīpinī hutvā nibbatti. Itarāpi kālaṃ katvā migī hutvā nibbatti. Tassā vijātakāle dīpinī āgantvā taṃ saddhiṃ puttehi khādi. Evaṃ khādantā pañcasu attabhāvasatesu aññamaññassa dukkhaṃ uppādetvā avasāne ekā yakkhinī hutvā nibbatti, ekā sāvatthiyaṃ kuladhītā hutvā nibbatti. Ito paraṃ “na hi verena verānī”ti (dha. pa. 5) gāthāya vuttanayeneva veditabbaṃ. Idha pana satthā “verañhi averena upasammati, no verenā”ti vatvā ubhinnampi dhammaṃ desento imaṃ gāthamāha –

291.

“Paradukkhūpadhānena, attano sukhamicchati;

Verasaṃsaggasaṃsaṭṭho, verā so na parimuccatī”ti.

Tattha paradukkhūpadhānenāti parasmiṃ dukkhūpadhānena, parassa dukkhuppādanenāti attho. Verasaṃsaggasaṃsaṭṭhoti yo puggalo akkosanapaccakkosanapaharaṇapaṭiharaṇādīnaṃ vasena aññamaññaṃ katena verasaṃsaggena saṃsaṭṭho. Verā so na parimuccatīti niccakālaṃ veravasena dukkhameva pāpuṇātīti attho.

Desanāvasāne yakkhinī saraṇesu patiṭṭhāya pañca sīlāni samādiyitvā verato mucci, itarāpi sotāpattiphale patiṭṭhahi, sampattānampi sātthikā dhammadesanā ahosīti.

Kukkuṭaaṇḍakhādikāvatthu dutiyaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/21. Pakiṇṇakavagga 杂品 (Dhp 21, 290-305)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 21.3 Bhaddiyānaṃbhikkhūnaṃvatthu 装饰拖鞋 (Dhp 21.3, 292-293)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

292.

Yañhi kiccaṃ apaviddhaṃ [tadapaviddhaṃ (sī. syā.)], akiccaṃ pana kayirati;

Unnaḷānaṃ pamattānaṃ, tesaṃ vaḍḍhanti āsavā.

☸---------------------------------------------------------------------

二九二 该做的事（如持戒、禅修等）反而不做，不该做的事（如装饰雨具、拖鞋等）却去做，对于这样傲慢放逸的人，他们的（各种）漏（烦恼）会增长。

☸.....................................................................

装饰拖鞋的比丘们

傲慢而且放逸的人应该作的事 (持戒、修习禅定等) 都不作，

不应该作的事 (装饰雨具、拖鞋、钵等) 却都作了， 烦恼因此增长。 (偈 292)

☸*********************************************************************

293.

Yesañca susamāraddhā, niccaṃ kāyagatā sati;

Akiccaṃ te na sevanti, kicce sātaccakārino;

Satānaṃ sampajānānaṃ, atthaṃ gacchanti āsavā.

☸---------------------------------------------------------------------

二九三 那些善于修习、时刻保持身念住，不从事不该做的事，并坚持做该做的事，对于这样具念、觉知的人，他们的（各种）漏（烦恼）就会消灭。

☸.....................................................................

精进修习观身是苦的人，不作不应该作的事，

应该作的事则不间断，如此观照的人， 烦恼减少。 (偈 293)

有一群住在跋提的比丘只对制作、穿着装饰过的拖鞋有兴趣，而疏忽修行。有人向佛陀报告这件事，佛陀告诫这群任性的比丘：“比丘们！你们加入僧伽是为了要究竟解脱。但你们却只知道制造并穿着有装饰的拖鞋！”听完佛陀的劝诫后，这群比丘痛改前非，精进地寻求解脱之道。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

3. Bhaddiyabhikkhuvatthu

Yañhikiccanti imaṃ dhammadesanaṃ satthā bhaddiyaṃ nissāya jātiyāvane viharanto bhaddiye bhikkhū ārabbha kathesi.

Te kira pādukamaṇḍane uyyuttā ahesuṃ. Yathāha – “tena kho pana samayena bhaddiyā bhikkhū anekavihitaṃ pādukamaṇḍanānuyogamanuyuttā viharanti, tiṇapādukaṃ karontipi kārāpentipi, muñjapādukaṃ karontipi kārāpentipi, pabbajapādukaṃ hintālapādukaṃ kamalapādukaṃ kambalapādukaṃ karontipi kārāpentipi, riñcanti uddesaṃ paripucchaṃ adhisīlaṃ adhicittaṃ adhipaññan”ti (mahāva. 251). Bhikkhū tesaṃ tathākaraṇabhāvaṃ jānitvā ujjhāyitvā satthu ārocesuṃ. Satthā te bhikkhū garahitvā, “bhikkhave, tumhe aññena kiccena āgatā aññasmiṃyeva kicce uyyuttā”ti vatvā dhammaṃ desento imā gāthā abhāsi –

292.

“Yañhi kiccaṃ apaviddhaṃ, akiccaṃ pana karīyati;

Unnaḷānaṃ pamattānaṃ, tesaṃ vaḍḍhanti āsavā.

293.

“Yesañca susamāraddhā, niccaṃ kāyagatā sati;

Akiccaṃ te na sevanti, kicce sātaccakārino;

Satānaṃ sampajānānaṃ, atthaṃ gacchanti āsavā”ti.

Tattha yañhi kiccanti bhikkhuno hi pabbajitakālato paṭṭhāya aparimāṇasīlakkhandhagopanaṃ araññāvāso dhutaṅgapariharaṇaṃ bhāvanārāmatāti evamādīni kiccaṃ nāma. Imehi pana yaṃ attano kiccaṃ, taṃ apaviddhaṃ chaḍḍitaṃ. Akiccanti bhikkhuno chattamaṇḍanaṃ upāhanamaṇḍanaṃ pādukapattathālakadhammakaraṇakāyabandhanaaṃsabaddhakamaṇḍanaṃ akiccaṃ nāma. Yehi taṃ kayirati, tesaṃ mānanaḷaṃ ukkhipitvā caraṇena unnaḷānaṃ sativossaggena pamattānaṃ cattāro āsavā vaḍḍhantīti attho. Susamāraddhāti supaggahitā. Kāyagatā satīti kāyānupassanābhāvanā. Akiccanti te etaṃ chattamaṇḍanādikaṃ akiccaṃ na sevanti na karontīti attho. Kicceti pabbajitakālato paṭṭhāya kattabbe aparimāṇasīlakkhandhagopanādike karaṇīye. Sātaccakārinoti satatakārino aṭṭhitakārino. Tesaṃ satiyā avippavāsena satānaṃ sātthakasampajaññaṃ sappāyasampajaññaṃ gocarasampajaññaṃ asammohasampajaññanti catūhi sampajaññehi sampajānānaṃ cattāropi āsavā atthaṃ gacchanti, parikkhayaṃ abhāvaṃ gacchantīti attho.

Desanāvasāne te bhikkhū arahatte patiṭṭhahiṃsu, sampattānampi sātthikā dhammadesanā ahosīti.

Bhaddiyavatthu tatiyaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.8.10 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/21. Pakiṇṇakavagga 杂品 (Dhp 21, 290-305)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 21.4 Lakuṇḍakabhaddiyavatthu 杀欲与慢 (Dhp 21.4, 294-295)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

294.

（二九四偈：）

Mātaraṃ pitaraṃ hantvā,

“杀掉母亲（贪爱）和父亲（我慢），
rājāno dve ca khattiye;

杀掉两位刹帝利王（常见与断见），

Raṭṭhaṃ sānucaraṃ hantvā,

将国家（十二处）连同其从属（随眠）摧毁，
anīgho yāti brāhmaṇo.

无忧愁的婆罗门（阿罗汉）前行。”

☸*********************************************************************

295.

（二九五偈：）

Mātaraṃ pitaraṃ hantvā, rājāno dve ca sotthiye;

Veyagghapañcamaṃ hantvā, anīgho yāti brāhmaṇo.

☸---------------------------------------------------------------------

杀掉母亲（贪爱）和父亲（我慢），杀掉两位婆罗门王（常见与断见），以及第五个如猛虎（疑盖及五盖），无忧愁的婆罗门（阿罗汉）前行。

婆罗门(阿罗汉)杀父(傲慢)母(欲爱)，害婆罗门族二王(断见和常见)，

清除如猛虎般危险的第五者(疑盖及五盖)，无忧愁地前行。 (偈 295)

☸.....................................................................

（❄ 法句经故事：杀害父母的比丘 ～☺）

有一次，远地的一群比丘来祇树给孤独园向佛陀顶礼问讯，拉枯塔卡跋提比丘正巧从不远的地方经过，佛陀便指着他向这群比丘说：

“比丘们！看那比丘！他杀死自己的‘父母’，而且一丝悔恨之心也没有！”

这群比丘对佛陀的话十分困惑，因为他们知道拉枯塔卡跋提比丘并没有杀害父母，所以恳求佛陀加以解释。

佛陀因此向他们进一步解释其中的涵意。其实这是一种譬喻，意思是说，阿罗汉去除贪爱、我慢、邪见，和对六根与六尘的执着。所谓的“父母”，分别指的是贪爱和贡高（我慢），常见和断灭见就是两位国王的譬喻，执着（随眠/爱染）就是从属或收税官的比喻，而六根与六尘（十二处）就是王国的比喻。

杀欲与慢经 ～杂品‧第四经终

～《法句经‧杂品‧Lakuṇḍakabhaddiyavatthu 杀欲与慢经》(Dhp 21.4, 294-295)

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

4. Lakuṇḍakabhaddiyattheravatthu

Mātaranti imaṃ dhammadesanaṃ satthā jetavane viharanto lakuṇḍakabhaddiyattheraṃ ārabbha kathesi.

Ekadivasañhi sambahulā āgantukā bhikkhū satthāraṃ divāṭṭhāne nisinnaṃ upasaṅkamitvā vanditvā ekamantaṃ nisīdiṃsu. Tasmiṃ khaṇe lakuṇḍakabhaddiyatthero bhagavato avidūre atikkamati. Satthā tesaṃ bhikkhūnaṃ cittācāraṃ ñatvā oloketvā “passatha, bhikkhave, ayaṃ bhikkhu mātāpitaro hantvā niddukkho hutvā yātī”ti vatvā tehi bhikkhūhi “kiṃ nu kho satthā vadatī”ti aññamaññaṃ mukhāni oloketvā saṃsayapakkhandehi, “bhante, kiṃ nāmetaṃ vadethā”ti vutte tesaṃ dhammaṃ desento imaṃ gāthamāha –

294.

“Mātaraṃ pitaraṃ hantvā, rājāno dve ca khattiye;

Raṭṭhaṃ sānucaraṃ hantvā, anīgho yāti brāhmaṇo”ti.

Tattha sānucaranti āyasādhakena āyuttakena sahitaṃ. Ettha hi “taṇhā janeti purisan”ti (saṃ. ni. 1.55-57) vacanato tīsu bhavesu sattānaṃ jananato taṇhā mātā nāma. “Ahaṃ asukassa nāma rañño vā rājamahāmattassa vā putto”ti pitaraṃ nissāya asmimānassa uppajjanato asmimāno pitā nāma. Loko viya rājānaṃ yasmā sabbadiṭṭhigatāni dve sassatucchedadiṭṭhiyo bhajanti, tasmā dve sassatucchedadiṭṭhiyo dve khattiyarājāno nāma. Dvādasāyatanāni vitthataṭṭhena raṭṭhadisattā raṭṭhaṃ nāma. Āyasādhako āyuttakapuriso viya tannissito nandirāgo anucaro nāma. Anīghoti niddukkho. Brāhmaṇoti khīṇāsavo. Etesaṃ taṇhādīnaṃ arahattamaggañāṇāsinā hatattā khīṇāsavo niddukkho hutvā yātīti ayametthattho.

Desanāvasāne te bhikkhū arahatte patiṭṭhahiṃsu.

Dutiyagāthāyapi vatthu purimasadisameva. Tadā hi satthā lakuṇḍakabhaddiyattherameva ārabbha kathesi. Tesaṃ dhammaṃ desento imaṃ gāthamāha –

295.

“Mātaraṃ pitaraṃ hantvā, rājāno dve ca sotthiye;

Veyagghapañcamaṃ hantvā, anīgho yāti brāhmaṇo”ti.

Tattha dve ca sotthiyeti dve ca brāhmaṇe. Imissā gāthāya satthā attano dhammissaratāya ca desanāvidhikusalatāya ca sassatucchedadiṭṭhiyo dve brāhmaṇarājāno ca katvā kathesi. Veyagghapañcamanti ettha byagghānucarito sappaṭibhayo duppaṭipanno maggo veyaggho nāma, vicikicchānīvaraṇampi tena sadisatāya veyagghaṃ nāma, taṃ pañcamaṃ assāti nīvaraṇapañcakaṃ veyagghapañcamaṃ nāma. Idañca veyagghapañcamaṃ arahattamaggañāṇāsinā nissesaṃ hantvā anīghova yāti brāhmaṇoti ayametthattho. Sesaṃ purimasadisamevāti.

Lakuṇḍakabhaddiyattheravatthu catutthaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.8.22 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/21. Pakiṇṇakavagga 杂品 (Dhp 21, 290-305)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 21.5 Dārusākaṭikaputtavatthu 男孩和精灵 (Dhp 21.5, 296-301)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

《男孩和精灵经》

☆ 六随念 ➾ ① 常念佛；② 常念法；③ 常念僧；

④ 常观身；⑤ 常持戒不杀生；⑥ 常喜乐禅修。

296.

➊ 常念佛 ☞

（二九六偈：）

Suppabuddhaṃ pabujjhanti,

“乔达摩的圣弟子们，常善自觉醒（时刻保持醒觉），
sadā gotamasāvakā;

Yesaṃ divā ca ratto ca,

无论白昼与黑夜（日夜不分）——
niccaṃ buddhagatā sati.

他们总是忆念佛陀（常念佛）！”

297.

➋ 常念法 ☞

（二九七偈：）

Suppabuddhaṃ pabujjhanti,

“乔达摩的圣弟子们，常善自觉醒（时刻保持醒觉），
sadā gotamasāvakā;

Yesaṃ divā ca ratto ca,

无论白昼与黑夜（日夜不分）——
niccaṃ dhammagatā sati.

他们总是忆念正法（常念法）。”

298.

➌ 常念僧 ☞

（二九八偈：）

Suppabuddhaṃ pabujjhanti,

“乔达摩的圣弟子们，常善自觉醒（时刻保持醒觉），
sadā gotamasāvakā;

Yesaṃ divā ca ratto ca,

无论白昼与黑夜（日夜不分）——
niccaṃ saṅghagatā sati.

他们总是忆念僧伽（常念僧伽）。”

299.

➍ 常观身 ☞

（二九九偈：）

Suppabuddhaṃ pabujjhanti,

“乔达摩的圣弟子们，常善自觉醒（时刻保持醒觉），
sadā gotamasāvakā;

Yesaṃ divā ca ratto ca,

无论白昼与黑夜（日夜不分）——
niccaṃ kāyagatā sati.

他们总是保持身念住（常观身念住）。”

300.

➎ 常持戒不杀生 ☞

（三〇〇偈：）

Suppabuddhaṃ pabujjhanti,

“乔达摩的圣弟子们，常善自觉醒（时刻保持醒觉），
sadā gotamasāvakā;

Yesaṃ divā ca ratto ca,

无论白昼与黑夜（日夜不分）——
ahiṃsāya rato mano.

他们的心乐于无害（常乐无伤害/慈心护生）。”

301.

➏ 常喜乐禅修 ☞

（三〇一偈：）

Suppabuddhaṃ pabujjhanti,

“乔达摩的圣弟子们，常善自觉醒（时刻保持醒觉），
sadā gotamasāvakā;

Yesaṃ divā ca ratto ca,

无论白昼与黑夜（日夜不分）——
bhāvanāya rato mano.

他们的心乐于禅修（常喜乐禅修）。”

☸.....................................................................

（❄ 法句经故事：男孩和众多的精灵 ～☺）

有一天王舍城里的一位砍柴工人和他的儿子上山去砍柴。

傍晚要回家的半路上，他们在靠近墓园的地方进食，也把两只公牛的轭解下来，让它们去吃草。

但这两只牛却在他们不注意的情况下走失了，砍柴工人发现牛不见了，就去找牛，而叫儿子留下来看顾木柴。

这砍柴工人最后在城里找到牛，但天色已晚，城门都关上了。

他的儿子只好一个人在牛车下过夜。

砍柴工人的儿子虽然年纪还小，但心中经常忆念佛陀的功德。

那天晚上，两个恶魔（非人）企图吓唬、伤害他。

当其中一位恶魔拉他的腿时，他大声喊：“南无佛陀！”

恶魔听到这男孩的叫声时，受到惊吓，反而觉得应照顾这男孩。

其中之一的恶魔留下来保护男孩，使他免于任何危险，另一恶魔则到频婆娑罗王的宫里去偷取食物，并且留下文字，叙说他拿走王宫的食盘和其用途，这些文字只有频婆娑罗王才能看得见。

两位恶魔就喂养这男孩，一如他们自己的孩子般。

第二天清晨，国王的仆人发现王宫的盘子不见了，就四处去找，但全找不着。

最后，他们发现盘子在男孩身上，认为这男孩是小偷，而把他带到国王面前。

但当国王看见盘子上的文字时，就询问男孩。

男孩回答说当夜曾被（像）父母（的人）喂食，吃饱后，他心满意足地入睡了，毫无恐惧之心，除此以外，他一概不知。

国王就派人去请男孩的父母来询问，之后，国王带他们一起去见佛陀。

国王问佛陀：“是不是只有忆念佛陀的功德，才可以保护人，免于恶魔的迫害和危险？或者，忆念法的功德也同样有效？”

佛陀说：“国王啊！忆念佛陀不是唯一可以保护人，免于恶魔和危险的方法，对六念（佛、法、僧、身、戒/不害、禅修/布施）中任何一种保持正念，都是护持一个人，免除恶魔迫害和危险的好方法。”

男孩和精灵经 ～杂品‧第五经终

～《法句经‧杂品‧Dārusākaṭikaputtavatthu 男孩和精灵经》(Dhp 26.15, 398)

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

5. Dārusākaṭikaputtavatthu

Suppabuddhanti imaṃ dhammadesanaṃ satthā veḷuvane viharanto dārusākaṭikassa puttaṃ ārabbha kathesi.

Rājagahasmiñhi sammādiṭṭhikaputto micchādiṭṭhikaputtoti dve dārakā abhikkhaṇaṃ guḷakīḷaṃ kīḷanti. Tesu sammādiṭṭhikaputto guḷaṃ khipamāno buddhānussatiṃ āvajjetvā “namo buddhassā”ti vatvā vatvā guḷaṃ khipati. Itaro titthiyaguṇe uddisitvā “namo arahantānan”ti vatvā vatvā khipati. Tesu sammādiṭṭhikassa putto jināti, itaro pana parājayati. So tassa kiriyaṃ disvā “ayaṃ evaṃ anussaritvā evaṃ vatvā guḷaṃ khipanto mamaṃ jināti, ahampi evarūpaṃ karissāmī”ti buddhānussatiyaṃ paricayamakāsi. Athekadivasaṃ tassa pitā sakaṭaṃ yojetvā dārūnaṃ atthāya gacchanto tampi dārakaṃ ādāya gantvā aṭaviyaṃ dārūnaṃ sakaṭaṃ pūretvā āgacchanto bahinagare susānasāmante udakaphāsukaṭṭhāne goṇe mocetvā bhattavissaggamakāsi. Athassa te goṇā sāyanhasamaye nagaraṃ pavisantena gogaṇena saddhiṃ nagarameva pavisiṃsu. Sākaṭikopi goṇe anubandhanto nagaraṃ pavisitvā sāyaṃ goṇe disvā ādāya nikkhamanto dvāraṃ na sampāpuṇi. Tasmiñhi asampatteyeva dvāraṃ pihitaṃ.

Athassa putto ekakova rattibhāge sakaṭassa heṭṭhā nipajjitvā niddaṃ okkami. Rājagahaṃ pana pakatiyāpi amanussabahulaṃ. Ayañca susānasantike nipanno. Tattha naṃ dve amanussā passiṃsu. Eko sāsanassa paṭikaṇḍako micchādiṭṭhiko, eko sammādiṭṭhiko. Tesu micchādiṭṭhiko āha – “ayaṃ no bhakkho, imaṃ khādissāmā”ti. Itaro “alaṃ mā te ruccī”ti nivāreti. So tena nivāriyamānopi tassa vacanaṃ anādiyitvā dārakaṃ pādesu gahetvā ākaḍḍhi. So buddhānussatiyā paricitattā tasmiṃ khaṇe “namo buddhassā”ti āha. Amanusso mahābhayabhīto paṭikkamitvā aṭṭhāsi. Atha naṃ itaro “amhehi akiccaṃ kataṃ, daṇḍakammaṃ tassa karomā”ti vatvā taṃ rakkhamāno aṭṭhāsi. Micchādiṭṭhiko nagaraṃ pavisitvā rañño bhojanapātiṃ pūretvā bhojanaṃ āhari. Atha naṃ ubhopi tassa mātāpitaro viya hutvā upaṭṭhāpetvā bhojetvā “imāni akkharāni rājāva passatu, mā añño”ti taṃ pavattiṃ pakāsentā yakkhānubhāvena bhojanapātiyaṃ akkharāni chinditvā pātiṃ dārusakaṭe pakkhipitvā sabbarattiṃ ārakkhaṃ katvā pakkamiṃsu.

Punadivase “rājakulato corehi bhojanabhaṇḍaṃ avahaṭan”ti kolāhalaṃ karontā dvārāni pidahitvā olokentā tattha apassantā nagarā nikkhamitvā ito cito ca olokentā dārusakaṭe suvaṇṇapātiṃ disvā “ayaṃ coro”ti taṃ dārakaṃ gahetvā rañño dassesuṃ. Rājā akkharāni disvā “kiṃ etaṃ, tātā”ti pucchitvā “nāhaṃ , deva, jānāmi, mātāpitaro me āgantvā rattiṃ bhojetvā rakkhamānā aṭṭhaṃsu, ahampi mātāpitaro maṃ rakkhantīti nibbhayova niddaṃ upagato. Ettakaṃ ahaṃ jānāmī”ti. Athassa mātāpitaropi taṃ ṭhānaṃ āgamaṃsu. Rājā taṃ pavattiṃ ñatvā te tayopi jane ādāya satthu santikaṃ gantvā sabbaṃ ārocetvā “kiṃ nu kho, bhante, buddhānussati eva rakkhā hoti, udāhu dhammānussatiādayopī”ti pucchi. Athassa satthā, “mahārāja, na kevalaṃ buddhānussatiyeva rakkhā, yesaṃ pana chabbidhena cittaṃ subhāvitaṃ, tesaṃ aññena rakkhāvaraṇena vā mantosadhehi vā kiccaṃ natthī”ti vatvā cha ṭhānāni dassento imā gāthā abhāsi.

296.

“Suppabuddhaṃ pabujjhanti, sadā gotamasāvakā;

Yesaṃ divā ca ratto ca, niccaṃ buddhagatā sati.

297.

“Suppabuddhaṃ pabujjhanti, sadā gotamasāvakā;

Yesaṃ divā ca ratto ca, niccaṃ dhammagatā sati.

298.

“Suppabuddhaṃ pabujjhanti, sadā gotamasāvakā;

Yesaṃ divā ca ratto ca, niccaṃ saṅghagatā sati.

299.

“Suppabuddhaṃ pabujjhanti, sadā gotamasāvakā;

Yesaṃ divā ca ratto ca, niccaṃ kāyagatā sati.

300.

“Suppabuddhaṃ pabujjhanti, sadā gotamasāvakā;

Yesaṃ divā ca ratto ca, ahiṃsāya rato mano.

301.

“Suppabuddhaṃ pabujjhanti, sadā gotamasāvakā;

Yesaṃ divā ca ratto ca, bhāvanāya rato mano”ti.

Tattha suppabuddhaṃ pabujjhantīti buddhagataṃ satiṃ gahetvā supantā, gahetvāyeva ca pabujjhantā suppabuddhaṃ pabujjhanti nāma. Sadā gotamasāvakāti gotamagottassa buddhassa savanante jātattā tasseva anusāsaniyā savanatāya gotamasāvakā. Buddhagatā satīti yesaṃ “itipi so bhagavā”tiādippabhede buddhaguṇe ārabbha uppajjamānā sati niccakālaṃ atthi, te sadāpi suppabuddhaṃ pabujjhantīti attho. Tathā asakkontā pana ekadivasaṃ tīsu kālesu dvīsu kālesu ekasmimpi kāle buddhānussatiṃ manasi karontā suppabuddhaṃ pabujjhantiyeva nāma. Dhammagatā satīti “svākhāto bhagavatā dhammo”tiādippabhede dhammaguṇe ārabbha uppajjamānā sati. Saṅghagatā satīti “suppaṭipanno bhagavato sāvakasaṅgho”tiādippabhede saṅghaguṇe ārabbha uppajjamānā sati. Kāyagatā satīti dvattiṃsākāravasena vā navasivathikāvasena vā catudhātuvavatthānavasena vā ajjhattanīlakasiṇādirūpajjhānavasena vā uppajjamānā sati. Ahiṃsāya ratoti “so karuṇāsahagatena cetasā ekaṃ disaṃ pharitvā viharatī”ti (vibha. 642) evaṃ vuttāya karuṇābhāvanāya rato. Bhāvanāyāti mettābhāvanāya. Kiñcāpi heṭṭhā karuṇābhāvanāya vuttattā idha sabbāpi avasesā bhāvanā nāma, idha pana mettābhāvanāva adhippetā. Sesaṃ paṭhamagāthāya vuttanayeneva veditabbaṃ.

Desanāvasāne dārako saddhiṃ mātāpitūhi sotāpattiphale patiṭṭhahi. Pacchā pana pabbajitvā sabbepi arahattaṃ pāpuṇiṃsu, sampattānampi sātthikā dhammadesanā ahosīti.

Dārusākaṭikaputtavatthu pañcamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/21. Pakiṇṇakavagga 杂品 (Dhp 21, 290-305)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 21.6 Vajjiputtakabhikkhuvatthu 无究竟满足 (Dhp 21.6, 302)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

302.

Duppabbajjaṃ durabhiramaṃ, durāvāsā gharā dukhā;

Dukkhosamānasaṃvāso, dukkhānupatitaddhagū;

Tasmā na caddhagū siyā, na ca [tasmā na caddhagū na ca (ka.)] dukkhānupatito siyā [dukkhānupātito (?)].

☸---------------------------------------------------------------------

三〇二 出家修行难，乐于其中难；在家生活难且苦；与（见、戒）不同者共住是苦，轮回之旅是苦。所以不应再轮回漂泊，不应再遭受痛苦。

☸.....................................................................

生命中没有究竟的满足

出家修行的生活艰困，在家的生活痛苦，

与不同心性的人共住痛苦，生死轮回苦。

所以不要再轮回了，不要一再受苦！ (偈 302)

十月和十一月间的月圆之夜，毗舍离城灯火通明，城里的人大肆庆祝众星云集的节庆，祈求众星不要降下灾殃，他们高歌、狂舞，尽情享乐。这时候，有一位比丘站在精舍远远眺望城里的一切。他感到一阵落寞，对自己的出家生活不满，而喃喃自语道：“再没有任何人的日子比我更糟糕了！”就在这刹那间，林子的守护灵现身在他面前，告诉他：“地狱众生羡慕天神的命运，同理，城里的人羡慕生活在林子里的（修行）人。”这比丘明白这道理后，后悔曾经如此看轻比丘的命运。

第二天一大早，他去向佛陀顶礼问讯，佛陀忠告他努力观想世间的无常变化。佛陀也告诫他，一切众生皆苦。

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【Dhammapada-aṭṭhakathā 法句经义注】

6. Vajjiputtakabhikkhuvatthu

Duppabbajjanti imaṃ dhammadesanaṃ satthā vesāliṃ nissāya mahāvane viharanto aññataraṃ vajjiputtakaṃ bhikkhuṃ ārabbha kathesi. Taṃ sandhāya vuttaṃ – aññataro vajjiputtako bhikkhu vesāliyaṃ viharati aññatarasmiṃ vanasaṇḍe, tena kho pana samayena vesāliyaṃ sabbarattichaṇo hoti. Atha kho so bhikkhu vesāliyā tūriyatāḷitavāditanigghosasaddaṃ sutvā paridevamāno tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsi –

“Ekakā mayaṃ araññe viharāma,

Apaviddhaṃva vanasmiṃ dārukaṃ;

Etādisikāya rattiyā,

Kosu nāmamhehi pāpiyo”ti. (saṃ. ni. 1.229);

So kira vajjiraṭṭhe rājaputto vārena sampattaṃ rajjaṃ pahāya pabbajito vesāliyaṃ cātumahārājikehi saddhiṃ ekābaddhaṃ katvā sakalanagare dhajapaṭākādīhi paṭimaṇḍite komudiyā puṇṇamāya sabbarattiṃ chaṇavāre vattamāne bheriyādīnaṃ tūriyānaṃ tāḷitānaṃ nigghosaṃ vīṇādīnañca vāditānaṃ saddaṃ sutvā yāni vesāliyaṃ satta rājasahassāni satta rājasatāni satta rājāno, tattakā eva ca nesaṃ uparājasenāpatiādayo, tesu alaṅkatapaṭiyattesu nakkhattakīḷanatthāya vīthiṃ otiṇṇesu saṭṭhihatthe mahācaṅkame caṅkamamāno gaganamajjhe ṭhitaṃ puṇṇacandaṃ disvā caṅkamakoṭiyaṃ phalakaṃ nissāya ṭhito veṭhanālaṅkāravirahitattā vane chaḍḍitadārukaṃ viya attabhāvaṃ oloketvā “atthi nu kho añño amhehi lāmakataro”ti cintento pakatiyā āraññakādiguṇayuttopi tasmiṃ khaṇe anabhiratiyā pīḷito evamāha. So tasmiṃ vanasaṇḍe adhivatthāya devatāya “imaṃ bhikkhuṃ saṃvejessāmī”ti adhippāyena –

“Ekakova tvaṃ araññe viharasi, apaviddhaṃva vanasmiṃ dārukaṃ;

Tassa te bahukā pihayanti, nerayikā viya saggagāminan”ti. (saṃ. ni. 1.229) –

Vuttaṃ imaṃ gāthaṃ sutvā punadivase satthāraṃ upasaṅkamitvā vanditvā nisīdi. Satthā taṃ pavattiṃ ñatvā gharāvāsassa dukkhataṃ pakāsetukāmo pañca dukkhāni samodhānetvā imaṃ gāthamāha –

302.

“Duppabbajjaṃ durabhiramaṃ, durāvāsā gharā dukhā;

Dukkhosamānasaṃvāso, dukkhānupatitaddhagū;

Tasmā na caddhagū siyā, na ca dukkhānupatito siyā”ti.

Tattha duppabbajjanti appaṃ vā mahantaṃ vā bhogakkhandhañceva ñātiparivaṭṭañca pahāya imasmiṃ sāsane uraṃ datvā pabbajjaṃ nāma dukkhaṃ. Durabhiramanti evaṃ pabbajitenāpi bhikkhācariyāya jīvitavuttiṃ ghaṭentena aparimāṇasīlakkhandhagopanadhammānudhammappaṭipattipūraṇavasena abhiramituṃ dukkhaṃ. Durāvāsāti yasmā pana gharaṃ āvasantena rājūnaṃ rājakiccaṃ, issarānaṃ issarakiccaṃ vahitabbaṃ, parijanā ceva dhammikā samaṇabrāhmaṇā ca saṅgahitabbā. Evaṃ santepi gharāvāso chiddaghaṭo viya mahāsamuddo viya ca duppūro. Tasmā gharāvāsā nāmete durāvāsā dukkhā āvasituṃ, teneva kāraṇena dukkhāti attho. Dukkho samānasaṃvāsoti gihino vā hi ye jātigottakulabhogehi pabbajitā vā sīlācārabāhusaccādīhi samānāpi hutvā “kosi tvaṃ, kosmi ahan”tiādīni vatvā adhikaraṇapasutā honti, te asamānā nāma, tehi saddhiṃ saṃvāso dukkhoti attho. Dukkhānupatitaddhagūti ye vaṭṭasaṅkhātaṃ addhānaṃ paṭipannattā addhagū, te dukkhe anupatitāva. Tasmā na caddhagūti yasmā dukkhānupatitabhāvopi dukkho addhagūbhāvopi, tasmā vaṭṭasaṅkhātaṃ addhānaṃ gamanatāya addhagū na bhaveyya, vuttappakārena dukkhena anupatitopi na bhaveyyāti attho.

Desanāvasāne so bhikkhu pañcasu ṭhānesu dassite dukkhe nibbindanto pañcorambhāgiyāni pañca uddhambhāgiyāni saṃyojanāni padāletvā arahatte patiṭṭhahīti.

Vajjiputtakabhikkhuvatthu chaṭṭhaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/21. Pakiṇṇakavagga 杂品 (Dhp 21, 290-305)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 21.7 Cittagahapativatthu 德行不虞匮乏 (Dhp 21.7, 303)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

303.

Saddho sīlena sampanno, yasobhogasamappito;

Yaṃ yaṃ padesaṃ bhajati, tattha tattheva pūjito.

☸---------------------------------------------------------------------

三〇三 有信仰、具足戒行、拥有声誉和财富的人，无论去到哪个地方，都会受到尊敬。

☸.....................................................................

有德行的人不虞匮乏

正信、持戒的人，

有声誉和财富(信、戒、惭、愧、闻、施、慧等七圣财)的人，

到处受人尊敬。 (偈 303)

质多罗听完舍利弗尊者的说法后，证得三果（不还果）。有一天，他满载一车子的食物和其它要供养佛陀和众多比丘的东西，出发前往舍卫城。正当他向佛陀顶礼问讯时，鲜花恰如天雨般，奇迹似的遍洒在他身上。他停留在精舍的几天里，一直供养佛陀和比丘们。而天神总是装满他的食物和供养品使他不虞匮乏。

就在他回去的前一天晚上，他把所有的东西都供养给僧伽，但天神又将很多非常有价值的东西装满他已空的车辆。阿难看见这几天以来，质多罗的供养品不断被天神所补满，就问佛陀：

“世尊！是不是因为质多罗前来供养您，所以才能拥有这些无价的东西，如果他供养其他人，也会有这些礼物吗？”

“阿难！质多罗的信仰坚定，又慷慨布施，无论他到何处，都会获得财富和荣耀。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

7. Cittagahapativatthu

Saddhoti imaṃ dhammadesanaṃ satthā jetavane viharanto cittagahapatiṃ ārabbha kathesi. Vatthu bālavagge “asantaṃ bhāvanamiccheyyā”ti gāthāvaṇṇanāya vitthāritaṃ. Gāthāpi tattheva vuttā. Vuttañhetaṃ tattha (dha. pa. aṭṭha. 1.74) –

“Kiṃ pana, bhante, etassa tumhākaṃ santikaṃ āgacchantassevāyaṃ lābhasakkāro uppajjati, udāhu aññattha gacchantassāpi uppajjatī”ti. “Ānanda, mama santikaṃ āgacchantassāpi aññattha gacchantassāpi tassa uppajjateva. Ayañhi upāsako saddho pasanno sampannasīlo, evarūpo puggalo yaṃ yaṃ padesaṃ bhajati, tattha tatthevassa lābhasakkāro nibbattatī”ti vatvā imaṃ gāthamāha –

303.

“Saddho sīlena sampanno, yasobhogasamappito;

Yaṃ yaṃ padesaṃ bhajati, tattha tattheva pūjito”ti. (dha. pa. aṭṭha. 1.74);

Tattha saddhoti lokiyalokuttarasaddhāya samannāgato. Sīlenāti āgāriyasīlaṃ, anāgāriyasīlanti duvidhaṃ sīlaṃ. Tesu idha āgāriyasīlaṃ adhippetaṃ, tena samannāgatoti attho. Yasobhogasamappitoti yādiso anāthapiṇḍikādīnaṃ pañcaupāsakasataparivārasaṅkhāto āgāriyayaso, tādiseneva yasena dhanadhaññādiko ceva sattavidhaariyadhanasaṅkhāto cāti duvidho bhogo, tena samannāgatoti attho. Yaṃ yaṃ padesanti puratthimādīsu disāsu evarūpo kulaputto yaṃ yaṃ padesaṃ bhajati, tattha tattha evarūpena lābhasakkārena pūjitova hotīti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Cittagahapativatthu sattamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/21. Pakiṇṇakavagga 杂品 (Dhp 21, 290-305)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 21.8 Cūḷasubhaddāvatthu 距离不是问题 (Dhp 21.8, 304)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

304.

Dūre santo pakāsenti, himavantova pabbato;

Asantettha na dissanti, rattiṃ khittā yathā sarā.

☸---------------------------------------------------------------------

三〇四 贤善的人即使在远处也声名显赫，如同喜马拉雅山脉；不善的人即使近在眼前也（不被注意而）看不见，如同黑夜里射出的箭。

☸.....................................................................

空间距离不是问题

善良的人如喜马拉雅山，

即使身在远方，但声誉到处传播；

邪恶的人如夜晚射箭，

虽然近在咫尺，别人却视若不见。 (偈 304)

给孤独长者和郁瞿娄年轻时，同在一位老师门下受教。郁瞿娄有位儿子，给孤独长者有一位女儿。当儿女成年后，郁瞿娄就向给孤独长者请求让这对小儿女成亲。结婚之后，给孤独长者的女儿修摩迦提就住在夫家，但郁瞿娄一家人对佛法毫无好感。有时候，他们甚至邀请裸形外道到家中来，每次修摩迦提的公公都会要求她一齐向这些裸形外道礼敬。但由于害羞和不习惯见裸形外道，她都加以拒绝。相反地，她告诉婆婆有关佛陀和他的功德。

她的婆婆听到修摩迦提叙说种种佛陀的事后，急于想见佛陀，所以就允许她邀请佛陀前来家里，接受供养。她就开始准备食物和其它供养品，一切就绪后，她爬到楼上去，面向祇树给孤独园，备妥鲜花，焚香，心中同时观想着佛陀的殊胜德行，然后说出自己的愿望：“世尊！我诚恳地邀请您和众多比丘明日前来应供。愿佛陀知道我的邀请。”

这时候，给孤独长者在祇树给孤独园请佛陀于第二天至他家接受供养，但佛陀回答说，他已经答应修摩迦提，明日将接受她的供养。给孤独长者十分困惑地对佛陀说：“但，世尊！她并不住在舍卫城，而住在很遥远的地方！”

“不错，但善良的人虽然在遥远的地方，却像身在面前一样被人所了知！”佛陀如是回答。

第二天，佛陀和比丘们到郁瞿娄的家去接受供养。郁瞿娄夫妇对佛陀的殊胜和庄严，十分感动，就向佛陀顶礼问讯。供养完后，佛陀为他们说法。从那天起，郁瞿娄一家人都成为佛陀坚定的信徒。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

8. Cūḷasubhaddāvatthu

Dūre santoti imaṃ dhammadesanaṃ satthā jetavane viharanto anāthapiṇḍikassa dhītaraṃ cūḷasubhaddaṃ nāma ārabbha kathesi.

Anāthapiṇḍikassa kira daharakālato paṭṭhāya ugganagaravāsī uggo nāma seṭṭhiputto sahāyako ahosi. Te ekācariyakule sippaṃ uggaṇhantā aññamaññaṃ katikaṃ kariṃsu “amhākaṃ vayappattakāle puttadhītāsu jātāsu yo puttassa dhītaraṃ vāreti, tena tassa dhītā dātabbā”ti. Te ubhopi vayappattā attano attano nagare seṭṭhiṭṭhāne patiṭṭhahiṃsu. Athekasmiṃ samaye uggaseṭṭhi vaṇijjaṃ payojento pañcahi sakaṭasatehi sāvatthiṃ agamāsi. Anāthapiṇḍiko attano dhītaraṃ cūḷasubhaddaṃ āmantetvā, “amma, pitā te uggaseṭṭhi nāma āgato, tassa kattabbakiccaṃ sabbaṃ tava bhāro”ti āṇāpesi. Sā “sādhū”ti paṭissuṇitvā tassa āgatadivasato paṭṭhāya sahattheneva sūpabyañjanādīni sampādeti, mālāgandhavilepanādīni abhisaṅkharoti , bhojanakāle tassa nhānodakaṃ paṭiyādāpetvā nhānakālato paṭṭhāya sabbakiccāni sādhukaṃ karoti.

Uggaseṭṭhi tassā ācārasampattiṃ disvā pasannacitto ekadivasaṃ anāthapiṇḍikena saddhiṃ sukhakathāya sannisinno “mayaṃ daharakāle evaṃ nāma katikaṃ karimhā”ti sāretvā cūḷasubhaddaṃ attano puttassatthāya vāresi. So pana pakatiyāva micchādiṭṭhiko. Tasmā dasabalassa tamatthaṃ ārocetvā satthārā uggaseṭṭhissūpanissayaṃ disvā anuññāto bhariyāya saddhiṃ mantetvā tassa vacanaṃ sampaṭicchitvā divasaṃ vavatthapetvā dhītaraṃ visākhaṃ datvā uyyojento dhanañcayaseṭṭhi viya mahantaṃ sakkāraṃ katvā subhaddaṃ āmantetvā, “amma, sasurakule vasantiyā nāma antoaggi bahi na nīharitabbo”ti (a. ni. aṭṭha. 1.1.259; dha. pa. aṭṭha. 1.52 visākhāvatthu) dhanañcayaseṭṭhinā visākhāya dinnanayeneva dasa ovāde datvā “sace me gataṭṭhāne dhītu doso uppajjati, tumhehi sodhetabbo”ti aṭṭha kuṭumbike pāṭibhoge gahetvā tassā uyyojanadivase buddhappamukhassa bhikkhusaṅghassa mahādānaṃ datvā purimabhave dhītarā katānaṃ sucaritānaṃ phalavibhūtiṃ lokassa pākaṭaṃ katvā dassento viya mahantena sakkārena dhītaraṃ uyyojesi. Tassā anupubbena ugganagaraṃ pattakāle sasurakulena saddhiṃ mahājano paccuggamanamakāsi.

Sāpi attano sirivibhavaṃ pākaṭaṃ kātuṃ visākhā viya sakalanagarassa attānaṃ dassentī rathe ṭhatvā nagaraṃ pavisitvā nāgarehi pesite paṇṇākāre gahetvā anurūpavasena tesaṃ tesaṃ pesentī sakalanagaraṃ attano guṇehi ekābaddhamakāsi. Maṅgaladivasādīsu panassā sasuro acelakānaṃ sakkāraṃ karonto “āgantvā amhākaṃ samaṇe vandatū”ti pesesi. Sā lajjāya nagge passituṃ asakkontī gantuṃ na icchati. So punappunaṃ pesetvāpi tāya paṭikkhitto kujjhitvā “nīharatha nan”ti āha. Sā “na sakkā mama akāraṇena dosaṃ āropetun”ti kuṭumbike pakkosāpetvā tamatthaṃ ārocesi. Te tassā niddosabhāvaṃ ñatvā seṭṭhiṃ saññāpesuṃ. So “ayaṃ mama samaṇe ahirikāti na vandī”ti bhariyāya ārocesi. Sā “kīdisā nu kho imissā samaṇā, ativiya tesaṃ pasaṃsatī”ti taṃ pakkosāpetvā āha –

“Kīdisā samaṇā tuyhaṃ, bāḷhaṃ kho ne pasaṃsasi;

Kiṃsīlā kiṃsamācārā, taṃ me akkhāhi pucchitā”ti. (a. ni. aṭṭha. 2.4.24);

Athassā subhaddā buddhānañceva buddhasāvakānañca guṇe pakāsentī –

“Santindriyā santamānasā, santaṃ tesaṃ gataṃ ṭhitaṃ;

Okkhittacakkhū mitabhāṇī, tādisā samaṇā mama. (a. ni. aṭṭha. 2.4.24);

“Kāyakammaṃ suci nesaṃ, vācākammaṃ anāvilaṃ;

Manokammaṃ suvisuddhaṃ, tādisā samaṇā mama.

“Vimalā saṅkhamuttābhā, suddhā antarabāhirā;

Puṇṇā suddhehi dhammehi, tādisā samaṇā mama.

“Lābhena unnato loko, alābhena ca onato;

Lābhālābhena ekaṭṭhā, tādisā samaṇā mama.

“Yasena unnato loko, ayasena ca onato;

Yasāyasena ekaṭṭhā, tādisā samaṇā mama.

“Pasaṃsāyunnato loko, nindāyāpi ca onato;

Samā nindāpasaṃsāsu, tādisā samaṇā mama.

“Sukhena unnato loko, dukkhenāpi ca onato;

Akampā sukhadukkhesu, tādisā samaṇā mamā”ti. –

Evamādīhi vacanehi sassuṃ tosesi.

Atha naṃ “sakkā tava samaṇe amhākampi dassetun”ti vatvā “sakkā”ti vutte “tena hi yathā mayaṃ te passāma, tathā karohī”ti vutte sā “sādhū”ti buddhappamukhassa bhikkhusaṅghassa mahādānaṃ sajjetvā uparipāsādatale ṭhatvā jetavanābhimukhī sakkaccaṃ pañcapatiṭṭhitena vanditvā buddhaguṇe āvajjetvā gandhavāsapupphadhumehi pūjaṃ katvā, “bhante, svātanāya buddhappamukhaṃ bhikkhusaṅghaṃ nimantemi, iminā me saññāṇena satthā nimantitabhāvaṃ jānātū”ti sumanapupphānaṃ aṭṭha muṭṭhiyo ākāse khipi. Pupphāni gantvā catuparisamajjhe dhammaṃ desentassa satthuno upari mālāvitānaṃ hutvā aṭṭhaṃsu. Tasmiṃ khaṇe anāthapiṇḍikopi dhammakathaṃ sutvā svātanāya satthāraṃ nimantesi. Satthā “adhivutthaṃ mayā, gahapati, svātanāya bhattan”ti vatvā, “bhante, mayā puretaraṃ āgato natthi, kassa nu kho vo adhivutthan”ti vutte “cūḷasubhaddāya, gahapati, nimantito”ti vatvā “nanu, bhante, cūḷasubhaddā dūre vasati ito vīsatiyojanasatamatthake”ti vutte, “āma gahapati, dūre vasantāpi hi sappurisā abhimukhe ṭhitā viya pakāsentī”ti vatvā imaṃ gāthamāha –

304.

“Dūre santo pakāsenti, himavantova pabbato;

Asantettha na dissanti, rattiṃ khittā yathā sarā”ti.

Tattha santoti rāgādīnaṃ santatāya buddhādayo santā nāma. Idha pana pubbabuddhesu katādhikārā ussannakusalamūlā bhāvitabhāvanā sattā santoti adhippetā. Pakāsentīti dūre ṭhitāpi buddhānaṃ ñāṇapathaṃ āgacchantā pākaṭā honti. Himavanto vāti yathā hi tiyojanasahassavitthato pañcayojanasatubbedho caturāsītiyā kūṭasahassehi paṭimaṇḍito himavantapabbato dūre ṭhitānampi abhimukhe ṭhito viya pakāseti, evaṃ pakāsentīti attho. Asantetthāti diṭṭhadhammagarukā vitiṇṇaparalokā āmisacakkhukā jīvikatthāya pabbajitā bālapuggalā asanto nāma, te ettha buddhānaṃ dakkhiṇassa jāṇumaṇḍalassa santike nisinnāpi na dissanti na paññāyanti. Rattiṃ khittāti rattiṃ caturaṅgasamannāgate andhakāre khittasarā viya tathārūpassa upanissayabhūtassa pubbahetuno abhāvena na paññāyantīti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Sakko devarājā “satthārā subhaddāya nimantanaṃ adhivāsitan”ti ñatvā vissakammadevaputtaṃ āṇāpesi – “pañca kūṭāgārasatāni nimminitvā sve buddhappamukhaṃ bhikkhusaṅghaṃ ugganagaraṃ nehī”ti. So punadivase pañcasatāni kūṭāgārāni nimminitvā jetavanadvāre aṭṭhāsi. Satthā uccinitvā visuddhakhīṇāsavānaṃyeva pañcasatāni ādāya saparivāro kūṭāgāresu nisīditvā ugganagaraṃ agamāsi. Uggaseṭṭhipi saparivāro subhaddāya dinnanayeneva tathāgatassa āgatamaggaṃ olokento satthāraṃ mahantena sirivibhavena āgacchantaṃ disvā pasannamānaso mālādīhi mahantaṃ sakkāraṃ karonto saparivāro sampaṭicchitvā vanditvā mahādānaṃ datvā punappunaṃ nimantetvā sattāhaṃ mahādānaṃ adāsi. Satthāpissa sappāyaṃ sallakkhetvā dhammaṃ desesi. Taṃ ādiṃ katvā caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi. Satthā “cūḷasubhaddāya anuggahaṇatthaṃ tvaṃ idheva hohī”ti anuruddhattheraṃ nivattāpetvā sāvatthimeva agamāsi. Tato paṭṭhāya taṃ nagaraṃ saddhāsampannaṃ ahosīti.

Cūḷasubhaddāvatthu aṭṭhamaṃ.

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☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/21. Pakiṇṇakavagga 杂品 (Dhp 21, 290-305)”

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【经名】 21.9 Ekavihārittheravatthu 独处较好 (Dhp 21.9, 305)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

305.

Ekāsanaṃ ekaseyyaṃ, eko caramatandito;

Eko damayamattānaṃ, vanante ramito siyā.

Pakiṇṇakavaggo ekavīsatimo niṭṭhito.

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三〇五 独自坐与独自卧，独自修行不疲倦，他独自调伏自己，乐于在森林之中。

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独处比较好

独自坐卧，独自经行而不倦怠，

独自调伏自己的人，喜爱居住在林中僻静的地方。

伊卡非哈如尊者不喜欢与众多比丘居住在一处，他宁可一人独处。独处时，他不论行、住、坐、卧都努力修习正念现前。其他比丘不了解他，就向佛陀报告这件事。佛陀不仅没告诫他，反而称赞他：“他做得对！比丘独处是好事啊！”

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【Dhammapada-aṭṭhakathā 法句经义注】

9. Ekavihārittheravatthu

Ekāsananti imaṃ dhammadesanaṃ satthā jetavane viharanto ekavihārittheraṃ nāma ārabbha kathesi.

So kira thero ekakova seyyaṃ kappeti, ekakova nisīdati, ekakova caṅkamati, ekakova tiṭṭhatīti catuparisantare pākaṭo ahosi. Atha naṃ bhikkhū, “bhante, evarūpo nāmāyaṃ thero”ti tathāgatassārocesuṃ. Satthā “sādhu sādhū”ti tassa sādhukāraṃ datvā “bhikkhunā nāma pavivittena bhavitabban”ti viveke ānisaṃsaṃ kathetvā imaṃ gāthamāha –

305.

“Ekāsanaṃ ekaseyyaṃ, eko caramatandito;

Eko damayamattānaṃ, vanante ramito siyā”ti.

Tattha ekāsanaṃ ekaseyyanti bhikkhusahassamajjhepi mūlakammaṭṭhānaṃ avijahitvā teneva manasikārena nisinnassa āsanaṃ ekāsanaṃ nāma. Lohapāsādasadisepi ca pāsāde bhikkhusahassamajjhepi paññatte vicitrapaccattharaṇūpadhāne mahārahe sayane satiṃ upaṭṭhapetvā dakkhiṇena passena mūlakammaṭṭhānamanasikārena nipannassa bhikkhuno seyyā ekaseyyā nāma. Evarūpaṃ ekāsanañca ekaseyyañca bhajethāti attho. Atanditoti jaṅghabalaṃ nissāya jīvitakappanena akusīto hutvā sabbīriyāpathesu ekakova carantoti attho. Eko damayanti rattiṭṭhānādīsu kammaṭṭhānaṃ anuyuñjitvā maggaphalādhigamavasena ekova hutvā attānaṃ damentoti attho. Vanante ramito siyāti evaṃ attānaṃ damento itthipurisasaddādīhi pavivitte vananteyeva abhiramito bhaveyya. Na hi sakkā ākiṇṇavihārinā evaṃ attānaṃ dametunti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsu. Tato paṭṭhāya mahājano ekavihārikameva patthesīti.

Ekavihārittheravatthu navamaṃ.

Pakiṇṇakavaggavaṇṇanā niṭṭhitā.

Ekavīsatimo vaggo.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/22. Nirayavagga 地狱品 (Dhp 22, 306-319)”

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【经名】 22.1 Sundarīparibbājikāvatthu 阴谋害佛 (Dhp 22.1, 306)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

22. Nirayavaggo

306.

Abhūtavādī nirayaṃ upeti, yo vāpi [yo cāpi (sī. pī. ka.)] katvā na karomi cāha [na karomīti cāha (syā.)];

Ubhopi te pecca samā bhavanti, nihīnakammā manujā parattha.

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二二 地狱品

三〇六 说不实之语的人堕入地狱，或者自己做了坏事却说我没做，这两种造恶业的人死后，在来世的地狱中同样受苦。

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陷害佛陀的阴谋

说妄语的人堕地狱，

造作恶业却说：“我没有做！”的人，会下地狱。

这两种人来世同样受地狱苦。 （偈 306）

佛陀的信徒日渐增多后，其他外道的信徒就日渐减少，他们往昔的供养和荣耀也不再丰硕，人们甚至不知道他们是否还存在。因此，这些外道非常嫉妒佛陀，他们也怕，如果再不采取行动破坏佛陀的声誉，事情会进一步地对他们不利。所以他们就找来一位名叫孙陀利的女子，告诉她：“年轻、聪慧、貌美的孙陀利，我们要你去破坏佛陀的名誉，你要表现得让人以为你和佛陀私通。如此一来，佛陀的斯文就会扫地，他们的信徒就会离开他，回来供养我们，好好利用你的美貌姿色，耍点心机吧！”

从此以后，孙陀利在夜晚时分，往祇树给孤独园的方向走去，人们如果问她要去哪里，她就说：“我要去找佛陀，我和他住在精舍里呀！”而事实上，她却前往外道的住处。隔天大清早，她才回家，如果路上遇见有人问她从哪里来，她就说：“我和佛陀在祇树给孤独园共度一夜后，要回家啦！”接连几天，她都这么做，也这么信口雌黄。不久，外道们雇请一些暴徒杀害她，并且把尸首弃置在祇树给孤独园附近。

弃尸的第二天，外道们四处散播孙陀利失踪的消息，他们也向国王报告，并得到允许，可以到处搜查。他们在给孤独园附近找到孙陀利的尸首，就报告国王说：“佛陀的信徒杀死孙陀利，并把尸首丢弃，他们之所以这么做是为了掩饰佛陀的秽行。”

“果真如此，你们可以到城里各处去宣告这件事！”国王说道。

他们便带着孙陀利的尸首到城中各处去，高声说：“看啊！佛陀的信徒做了什么好事，他们杀害孙陀利，就是为了掩饰佛陀的秽行！”

佛陀知道外道企图破坏他的声誉和荣耀时，只是淡淡的说：“弟子们，去跟这些人说：‘说谎的人会下地狱。犯了罪，却口口声声说：“我没有犯罪”的人也会下地狱。’这两种人，同样犯了罪，都会在地狱中受苦，他们的来世也将如此。”

其实国王也命令手下调查孙陀利的死因，结果发现孙陀利死于一般暴徒手下。这些暴徒在国王面前也招认，外道雇用他们杀害孙陀利，并弃尸在祇树给孤独园附近。这些外道们于是也被带到国王面前，并且承认他们在杀害孙陀利这件事上所扮演的角色。国王命令他们到城里各处，向大众公开承认罪行。他们就到城里的各个角落说：“我们诬赖佛陀的信徒，只是为了要羞辱佛陀。事实上，佛陀的信徒是无辜的，我们才是真正的罪人。”

这些外道和暴徒因此受到应有的制裁。佛陀的信誉不仅不受这次无妄之灾的损坏，反而更见增长。

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【Dhammapada-aṭṭhakathā 法句经义注】

22. Nirayavaggo

1. Sundarīparibbājikāvatthu

Abhūtavādīti imaṃ dhammadesanaṃ satthā jetavane viharanto sundariṃ paribbājikaṃ ārabbha kathesi.

“Tena kho pana samayena bhagavā sakkato hoti garukato mānito pūjito”ti vatthu vitthārato udāne (udā. 38) āgatameva. Ayaṃ panettha saṅkhepo – bhagavato kira bhikkhusaṅghassa ca pañcannaṃ mahānadīnaṃ mahoghasadise lābhasakkāre uppanne hatalābhasakkārā aññatitthiyā sūriyuggamanakāle khajjopanakā viya nippabhā hutvā ekato sannipatitvā mantayiṃsu – “mayaṃ samaṇassa gotamassa uppannakālato paṭṭhāya hatalābhasakkārā, na no koci atthibhāvampi jānāti, kena nu kho saddhiṃ ekato hutvā samaṇassa gotamassa avaṇṇaṃ uppādetvā lābhasakkāramassa antaradhāpeyyāmā”ti. Atha nesaṃ etadahosi – “sundariyā saddhiṃ ekato hutvā sakkuṇissāmā”ti. Te ekadivasaṃ sundariṃ titthiyārāmaṃ pavisitvā vanditvā ṭhitaṃ nālapiṃsu. Sā punappunaṃ sallapantīpi paṭivacanaṃ alabhitvā “api panayyā, kenaci viheṭhitatthā”ti pucchi. “Kiṃ, bhagini, samaṇaṃ gotamaṃ amhe viheṭhetvā hatalābhasakkāre katvā vicarantaṃ na passasī”ti? “Mayā ettha kiṃ kātuṃ vaṭṭatī”ti? “Tvaṃ khosi, bhagini, abhirūpā sobhaggappattā, samaṇassa gotamassa ayasaṃ āropetvā mahājanaṃ tava kathaṃ gāhāpetvā hatalābhasakkāraṃ karohī”ti. Sā taṃ sutvā “sādhū”ti sampaṭicchitvā pakkantā tato paṭṭhāya mālāgandhavilepanakappūrakaṭukaphalādīni gahetvā sāyaṃ mahājanassa satthu dhammadesanaṃ sutvā nagaraṃ pavisanakāle jetavanābhimukhī gacchati, “kahaṃ gacchasī”ti ca puṭṭhā “samaṇassa gotamassa santikaṃ gamissāmi, ahañhi tena saddhiṃ ekagandhakuṭiyaṃ vasāmī”ti vatvā aññatarasmiṃ titthiyārāme vasitvā pātova jetavanamaggaṃ otaritvā nagarābhimukhī āgacchantī “kiṃ, sundari, kahaṃ gatāsī”ti puṭṭhā “samaṇena gotamena saddhiṃ ekagandhakuṭiyaṃ vasitvā taṃ kilesaratiyā ramāpetvā āgatāmhī”ti vadati.

Atha te katipāhaccayena dhuttānaṃ kahāpaṇe datvā “gacchatha sundariṃ māretvā samaṇassa gotamassa gandhakuṭiyā samīpe mālākacavarantare nikkhipitvā ethā”ti vadiṃsu. Te tathā akaṃsu. Tato titthiyā “sundariṃ na passāmā”ti kolāhalaṃ katvā rañño ārocetvā “kahaṃ vo āsaṅkā”ti vuttā “imesu divasesu jetavane vasati, tatthassā pavattiṃ na jānāmā”ti vatvā “tena hi gacchatha, naṃ vicinathā”ti raññā anuññātā attano upaṭṭhāke gahetvā jetavanaṃ gantvā vicinantā mālākacavarantare taṃ disvā mañcakaṃ āropetvā nagaraṃ pavesetvā “samaṇassa gotamassa sāvakā ‘satthārā kataṃ pāpakammaṃ paṭicchādessāmā’ti sundariṃ māretvā mālākacavarantare nikkhipiṃsū”ti rañño ārocayiṃsu. Rājā “tena hi gacchatha, nagaraṃ āhiṇḍathā”ti āha. Te nagaravīthīsu “passatha samaṇānaṃ sakyaputtiyānaṃ kamman”tiādīni vatvā puna rañño nivesanadvāraṃ āgamiṃsu. Rājā sundariyā sarīraṃ āmakasusāne aṭṭakaṃ āropetvā rakkhāpesi. Sāvatthivāsino ṭhapetvā ariyasāvake sesā yebhuyyena “passatha samaṇānaṃ sakyaputtiyānaṃ kamman”tiādīni vatvā antonagarepi bahinagarepi bhikkhū akkosantā vicaranti. Bhikkhū taṃ pavattiṃ tathāgatassa ārocesuṃ. Satthā “tena hi tumhepi te manusse evaṃ paṭicodethā”ti vatvā imaṃ gāthamāha –

306.

“Abhūtavādī nirayaṃ upeti,

Yo vāpi katvā na karomicāha;

Ubhopi te pecca samā bhavanti,

Nihīnakammā manujā paratthā”ti.

Tattha abhūtavādīti parassa dosaṃ adisvāva musāvādaṃ katvā tucchena paraṃ abbhācikkhanto. Katvāti yo vā pana pāpakammaṃ katvā “nāhaṃ etaṃ karomī”ti āha. Pecca samā bhavantīti te ubhopi janā paralokaṃ gantvā nirayaṃ upagamanena gatiyā samā bhavanti. Gatiyeva nesaṃ paricchinnā, āyu pana nesaṃ na paricchinnaṃ. Bahukañhi pāpakammaṃ katvā ciraṃ niraye paccanti, parittaṃ katvā appamattakameva kālaṃ. Yasmā pana nesaṃ ubhinnampi lāmakameva kammaṃ, tena vuttaṃ – “nihīnakammā manujā paratthā”ti. Paratthāti imassa pana padassa purato peccapadena sambandho. Pecca parattha ito gantvā te nihīnakammā paraloke samā bhavantīti attho. Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Rājā “sundariyā aññehi māritabhāvaṃ jānāthā”ti purise uyyojesi. Atha te dhuttā tehi kahāpaṇehi suraṃ pivantā aññamaññaṃ kalahaṃ kariṃsu. Eko ekaṃ āha – “tvaṃ sundariṃ ekappahāreneva māretvā mālākacavarantare nikkhipitvā tato laddhakahāpaṇehi suraṃ pivasi, hotu hotū”ti. Rājapurisā te dhutte gahetvā rañño dassesuṃ. Atha ne rājā “tumhehi sā māritā”ti pucchi. “Āma, devā”ti. “Kehi mārāpitā”ti? “Aññatitthiyehi, devā”ti. Rājā titthiye pakkosāpetvā pucchi. Te tatheva vadiṃsu. Tena hi gacchatha tumhe evaṃ vadantā nagaraṃ āhiṇḍatha – “ayaṃ sundarī samaṇassa gotamassa avaṇṇaṃ āropetukāmehi amhehi mārāpitā, neva samaṇassa gotamassa, na sāvakānaṃ doso atthi, amhākameva doso”ti. Te tathā kariṃsu. Bālamahājano tadā saddahi, titthiyāpi dhuttāpi purisavadhadaṇḍaṃ pāpuṇiṃsu. Tato paṭṭhāya buddhānaṃ sakkāro mahā ahosīti.

Sundarīparibbājikāvatthu paṭhamaṃ.

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/22. Nirayavagga 地狱品 (Dhp 22, 306-319)”

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【经名】 22.2 Duccaritaphalapīḷitavatthu 自食恶果 (Dhp 22.2, 307)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

307.

Kāsāvakaṇṭhā bahavo, pāpadhammā asaññatā;

Pāpā pāpehi kammehi, nirayaṃ te upapajjare.

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三〇七 许多颈缠袈裟的人，作恶且不自律，这些恶人因其恶业，最终堕入地狱。

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自食恶果的人

虽然身穿黄色袈裟，

但却造作恶业，又不能调伏身口意的人，

终究会因造作的恶业而堕落地狱。 （偈 307）

大目犍连尊者有一次与勒叉那尊者一起下山。他们在路上遇见几只状况悲惨的恶魔。回到精舍后，大目犍连尊者当着佛陀的面，告诉勒叉那尊者，说他亲眼看见有五只受苦的恶魔，身子被火所烧灼。佛陀也说：“在上一尊佛陀时，这五只恶魔都是出家比丘，但对修行不感兴趣，而犯下众多罪行，也因此，他们在地狱受苦。今生他们也变成受苦的恶魔，来偿还他们的余罪。”

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【Dhammapada-aṭṭhakathā 法句经义注】

2. Duccaritaphalapīḷitavatthu

Kāsāvakaṇṭhāti imaṃ dhammadesanaṃ satthā veḷuvane viharanto duccaritaphalānubhāvena pīḷite satte ārabbha kathesi.

Āyasmā hi moggallāno lakkhaṇattherena saddhiṃ gijjhakūṭā orohanto aṭṭhisaṅkhalikapetādīnaṃ attabhāve disvā sitaṃ karonto lakkhaṇattherena sitakāraṇaṃ puṭṭho “akālo, āvuso, imassa pañhassa, tathāgatassa santike maṃ puccheyyāsī”ti vatvā tathāgatassa santike therena puṭṭho aṭṭhisaṅkhalikapetādīnaṃ diṭṭhabhāvaṃ ācikkhitvā “idhāhaṃ, āvuso, gijjhakūṭā pabbatā orohanto addasaṃ bhikkhuṃ vehāsaṃ gacchantaṃ, tassa saṅghāṭipi ādittā sampajjalitā sajotibhūtā…pe… kāyopi āditto”tiādinā (pārā. 230; saṃ. ni. 2.218) nayena saddhiṃ pattacīvarakāyabandhanādīhi ḍayhamāne pañca sahadhammike ārocesi. Satthā tesaṃ kassapadasabalassa sāsane pabbajitvā pabbajjāya anurūpaṃ kātuṃ asakkontānaṃ pāpabhāvaṃ ācikkhitvā tasmiṃ khaṇe tattha nisinnānaṃ bahūnaṃ pāpabhikkhūnaṃ duccaritakammassa vipākaṃ dassento imaṃ gāthamāha –

307.

“Kāsāvakaṇṭhā bahavo, pāpadhammā asaññatā;

Pāpā pāpehi kammehi, nirayaṃ te upapajjare”ti.

Tattha kāsāvakaṇṭhāti kāsāvena paliveṭhitakaṇṭhā. Pāpadhammāti lāmakadhammā. Asaññatāti kāyādisaṃyamarahitā, tathārūpā pāpapuggalā attanā katehi akusalakammehi nirayaṃ upapajjanti, te tattha paccitvā tato cutā vipākāvasesena petesupi evaṃ paccantīti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Duccaritaphalapīḷitavatthu dutiyaṃ.

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/22. Nirayavagga 地狱品 (Dhp 22, 306-319)”

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【经名】 22.3 Vaggumudātīriyabhikkhuvatthu 假装证果 (Dhp 22.3, 308)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

308.

Seyyo ayoguḷo bhutto, tatto aggisikhūpamo;

Yañce bhuñjeyya dussīlo, raṭṭhapiṇḍamasaññato.

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三〇八 毁坏戒律、毫无节制的人，如果享受信众布施的食物，那还不如吞下炽热如火焰的铁丸。

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假装已经证得圣果的比丘

如果犯戒，不能调伏身口意时，与其接受他人的供养，不如吞下赤焰熔熔的火红铁丸。（偈 308）

有一年，跋提发生饥荒，某些比丘为了要有足够的食物，就假装他们已经证得清净圣果。村子里的人不明就里，却相信、尊敬他们，而大量供养，只留下极少数的食物给自己。

结夏安居结束后，全国的比丘遵照当时的习惯，聚集起来，向佛陀顶礼问讯。这些跋提的比丘也来了。他们形色饱满欢愉，其它地方的比丘则面黄肌瘦。佛陀垂询所有的比丘如何结夏安居。他特别询问来自跋提的这群比丘们，饥荒时，是否有获得供养的问题？这群比丘回答说，没有任何问题。

事实上，佛陀知道这群比丘为什么会得到那么多供养。为了借机教诲他们，佛陀就问：“你们如何在饥荒期间，得到那么多的供养来结夏安居？”这群比丘回答说，他们经过讨论之后，决定作假，利用彼此之间的回答，来误导村人，使村民以为他们都已经证得清净圣果。佛陀马上问他们，是否真正证得圣果？他们说没有。佛陀于是告诫他们，如果名不符实，而接受信徒的供养，是不如法，而且很危险。

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【Dhammapada-aṭṭhakathā 法句经义注】

3. Vaggumudātīriyabhikkhuvatthu

Seyyo ayoguḷoti imaṃ dhammadesanaṃ satthā vesāliṃ upanissāya mahāvane viharanto vaggumudātīriye bhikkhū ārabbha kathesi. Vatthu uttarimanussadhammapārājike (pārā. 193 ādayo) āgatameva.

Tadā hi satthā te bhikkhū “kiṃ pana tumhe, bhikkhave, udarassatthāya gihīnaṃ aññamaññassa uttarimanussadhammassa vaṇṇaṃ bhāsitthā”ti vatvā tehi “āma, bhante”ti vutte te bhikkhū anekapariyāyena garahitvā imaṃ gāthamāha –

308.

“Seyyo ayoguḷo bhutto, tatto aggisikhūpamo;

Yañce bhuñjeyya dussīlo, raṭṭhapiṇḍamasaññato”ti.

Tattha yañce bhuñjeyyāti yaṃ dussīlo nissīlapuggalo kāyādīhi asaññato raṭṭhavāsīhi saddhāya dinnaṃ raṭṭhapiṇḍaṃ “samaṇomhī”ti paṭijānanto gahetvā bhuñjeyya, tatto āditto aggivaṇṇo ayoguḷova bhutto seyyo sundarataro. Kiṃ kāraṇā? Tappaccayā hi ekova attabhāvo jhāyeyya, dussīlo pana saddhādeyyaṃ bhuñjitvā anekānipi jātisatāni niraye pacceyyāti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Vaggumudātīriyabhikkhuvatthu tatiyaṃ.

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.3.18 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/22. Nirayavagga 地狱品 (Dhp 22, 306-319)”

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【经名】 22.4 Khemakaseṭṭhiputtavatthu 放逸犯他妻 (Dhp 22.4, 309-310)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

《放逸犯他妻经》

309.

（三〇九偈：）

Cattāri ṭhānāni naro pamatto,

“放逸遭四事（纵欲的人受四种报应），

āpajjati paradārūpasevī;

陷入犯他妻（如果邪淫别人的妻子）——

Apuññalābhaṃ na nikāmaseyyaṃ,

获罪又难眠（既造作恶业又睡不安），

nindaṃ tatīyaṃ nirayaṃ catutthaṃ.

诽三地狱四（三受谴责四堕落地狱）。”

310.

（三一〇偈：）

Apuññalābho ca gatī ca pāpikā,

“非福堕恶趣（邪淫败德又投胎恶道），

bhītassa bhītāya ratī ca thokikā;

怖多既乐少（短暂偷欢却惊恐万分）；

Rājā ca daṇḍaṃ garukaṃ paṇeti,

王法又重杖（法庭更判处鞭刑重罪），

tasmā naro paradāraṃ na seve.

故莫犯他妻（所以不应该与人通奸）！”

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（❄ 法句经故事：受女人爱恋的男人 ～☺）

谶摩既富有又英俊潇洒，很多女性因此深深迷恋他。

这些女性无法抗拒他的魅力，而不自觉地爱上他！

谶摩也就和很多女性私通，良心没有丝毫不安。

国王的手下前后三次抓到他与人邪淫，并且把他押解到国王面前。

但国王的手下告诉国王说，谶摩是孤独长者的侄子——

国王出于对长者的尊重，每次都只是加以谴责后就放过他。

给孤独长者知道侄子的恶行后，就带他一起去见佛陀。

佛陀向谶摩指出邪淫的罪恶，和其严重的后果。

从此以后，谶摩就持守五戒、痛改前非！

放逸犯他妻经 ～地狱品‧第四经终

～《法句经‧地狱品‧Khemakaseṭṭhiputtavatthu 放逸犯他妻经》(Dhp 22.4, 309-310)

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【Dhammapada-aṭṭhakathā 法句经义注】

4. Khemakaseṭṭhiputtavatthu

Cattāriṭhānānīti imaṃ dhammadesanaṃ satthā jetavane viharanto anāthapiṇḍikassa bhāgineyyaṃ khemakaṃ nāma seṭṭhiputtaṃ ārabbha kathesi.

So kira abhirūpo ahosi, yebhuyyena itthiyo taṃ disvā rāgābhibhūtā sakabhāvena saṇṭhātuṃ nāsakkhiṃsu. Sopi paradārakammābhiratova ahosi. Atha naṃ rattiṃ rājapurisā gahetvā rañño dassesuṃ. Rājā mahāseṭṭhissa lajjāmīti taṃ kiñci avatvā vissajjāpesi. So pana neva virami . Atha naṃ dutiyampi tatiyampi rājapurisā gahetvā rañño dassesuṃ. Rājā vissajjāpesiyeva. Mahāseṭṭhi, taṃ pavattiṃ sutvā taṃ ādāya satthu santikaṃ gantvā taṃ pavattiṃ ārocetvā, “bhante, imassa dhammaṃ desethā”ti āha. Satthā tassa saṃvegakathaṃ vatvā paradārasevanāya dosaṃ dassento imā gāthā abhāsi –

309.

“Cattāri ṭhānāni naro pamatto,

Āpajjati paradārūpasevī;

Apuññalābhaṃ na nikāmaseyyaṃ,

Nindaṃ tatīyaṃ nirayaṃ catutthaṃ.

310.

“Apuññalābho ca gatī ca pāpikā,

Bhītassa bhītāya ratī ca thokikā;

Rājā ca daṇḍaṃ garukaṃ paṇeti,

Tasmā naro paradāraṃ na seve”ti.

Tattha ṭhānānīti dukkhakāraṇāni. Pamattoti sativossaggena samannāgato. Āpajjatīti pāpuṇāti. Paradārūpasevīti paradāraṃ upasevanto uppathacārī. Apuññalābhanti akusalalābhaṃ. Na nikāmaseyyanti yathā icchati, evaṃ seyyaṃ alabhitvā anicchitaṃ parittakameva kālaṃ seyyaṃ labhati. Apuññalābho cāti evaṃ tassa ayañca apuññalābho, tena ca apuññena nirayasaṅkhātā pāpikā gati hoti. Ratī ca thokikāti yā tassa bhītassa bhītāya itthiyā saddhiṃ rati, sāpi thokikā parittā hoti. Garukanti rājā ca hatthacchedādivasena garukaṃ daṇḍaṃ paṇeti. Tasmāti yasmā paradāraṃ sevanto etāni apuññādīni pāpuṇāti, tasmā paradāraṃ na seveyyāti attho.

Desanāvasāne khemako sotāpattiphale patiṭṭhahi. Tato paṭṭhāya mahājano sukhaṃ vītināmesi. Kiṃ panassa pubbakammanti? So kira kassapabuddhakāle uttamamallo hutvā dve suvaṇṇapaṭākā dasabalassa kañcanathūpe āropetvā patthanaṃ paṭṭhapesi “ṭhapetvā ñātisālohititthiyo avasesā maṃ disvā rajjantū”ti. Idamassa pubbakammanti. Tena taṃ nibbattanibbattaṭṭhāne disvā paresaṃ itthiyo sakabhāvena saṇṭhātuṃ nāsakkhiṃsūti.

Khemakaseṭṭhiputtavatthu catutthaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/22. Nirayavagga 地狱品 (Dhp 22, 306-319)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 22.5 Dubbacabhikkhuvatthu 愚痴砍树 (Dhp 22.5, 311-313)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

311.

Kuso yathā duggahito, hatthamevānukantati;

Sāmaññaṃ dupparāmaṭṭhaṃ, nirayāyupakaḍḍhati.

☸---------------------------------------------------------------------

三一一 如果错误地抓住茅草，就会割伤自己的手；（同理）沙门（修行人）如果修行邪法、行为不正，就会趣向地狱。

☸.....................................................................

固执的比丘

如果错抓孤沙香草，手会受伤，

同理，比丘若造作邪行，也会趣向地狱。 (偈 311)

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312.

Yaṃ kiñci sithilaṃ kammaṃ, saṃkiliṭṭhañca yaṃ vataṃ;

Saṅkassaraṃ brahmacariyaṃ, na taṃ hoti mahapphalaṃ.

☸---------------------------------------------------------------------

三一二 任何懈怠的行为，以及不清净的戒行，还有迟疑不决的梵行（修行），都不能带来大果报。

☸.....................................................................

懈怠，犯戒，修梵行时却心生怀疑的人

都得不到大善报。 (偈 312)

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313.

Kayirā ce kayirāthenaṃ [kayirā naṃ (ka.)], daḷhamenaṃ parakkame;

Sithilo hi paribbājo, bhiyyo ākirate rajaṃ.

☸---------------------------------------------------------------------

三一三 应该做的事情，就要努力去做，并且要坚定地努力；（因为）懈怠的出家游方者，只会增长更多的（烦恼）尘垢。

☸.....................................................................

应当作的事就尽力、坚定地作。

放荡的比丘，徒然增长欲望的尘垢。 (偈 313)

有位比丘后悔曾经愚痴地砍伐一些树木，就向另一位比丘透露他的心声。但这位比丘却说：“砍伐树木不过是极其微小的戒而已，你已经向我表达悔意就好了，没什么好自责的。”说着说着，这比丘为了证明自己不把这种小小戒放在心上，就用双手连根拔取一些树木。甚至当佛陀告诫他时，他一开始也是桀骜不驯，顽强任性，但是当佛陀说法后，这桀骜顽强的比丘才明白，身为比丘，要克制身、口、意的行为。从此以后他严谨地遵守戒律。后来，更因为修习止观，而证得阿罗汉果。

虽然禁止破坏树木看起来似乎微不足道，也不可行，但佛陀的重点在于强调，人必须尊重所有的生命，不管它们可能多么卑微，因为所有的生命都是相互依存的。今天，我们可以更进一步体会并珍惜佛陀的智慧，不可任意破坏自然环境的智慧。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

5. Dubbacabhikkhuvatthu

Kuso yathāti imaṃ dhammadesanaṃ satthā jetavane viharanto aññataraṃ dubbacabhikkhuṃ ārabbha kathesi.

Eko kira bhikkhu asañcicca ekaṃ tiṇaṃ chinditvā kukkucce uppanne ekaṃ bhikkhuṃ upasaṅkamitvā, “āvuso, yo tiṇaṃ chindati, tassa kiṃ hotī”ti taṃ attanā katabhāvaṃ ārocetvā pucchi. Atha naṃ itaro “tvaṃ tiṇassa chinnakāraṇā kiñci hotīti saññaṃ karosi, na ettha kiñci hoti, desetvā pana muccatī”ti vatvā sayampi ubhohi hatthehi tiṇaṃ luñcitvā aggahesi. Bhikkhū taṃ pavattiṃ satthu ārocesuṃ. Satthā taṃ bhikkhuṃ anekapariyāyena vigarahitvā dhammaṃ desento imā gāthā abhāsi –

311.

“Kuso yathā duggahito, hatthamevānukantati;

Sāmaññaṃ dupparāmaṭṭhaṃ, nirayāyupakaḍḍhati.

312.

“Yaṃ kiñci sithilaṃ kammaṃ, saṃkiliṭṭhañca yaṃ vataṃ;

Saṅkassaraṃ brahmacariyaṃ, na taṃ hoti mahapphalaṃ.

313.

“Kayirā ce kayirāthenaṃ, daḷhamenaṃ parakkame;

Sithilo hi paribbājo, bhiyyo ākirate rajan”ti.

Tattha kusoti yaṃ kiñci tikhiṇadhāraṃ tiṇaṃ antamaso tālapaṇṇampi, yathā so kuso yena duggahito, tassa hatthaṃ anukantati phāleti, evameva samaṇadhammasaṅkhātaṃ sāmaññampi khaṇḍasīlāditāya dupparāmaṭṭhaṃ nirayāyupakaḍḍhati, niraye nibbattāpetīti attho. Sithilanti olīyitvā karaṇena sithilagāhaṃ katvā kataṃ yaṃkiñci kammaṃ. Saṃkiliṭṭhanti vesiyādikesu agocaresu caraṇena saṃkiliṭṭhaṃ. Saṅkassaranti saṅkāhi saritabbaṃ, uposathakiccādīsu aññatarakiccena sannipatitampi saṅghaṃ disvā “addhā ime mama cariyaṃ ñatvā maṃ ukkhipitukāmāva sannipatitā”ti evaṃ attano āsaṅkāhi saritaṃ ussaṅkitaṃ parisaṅkitaṃ. Na taṃ hotīti taṃ evarūpaṃ samaṇadhammasaṅkhātaṃ brahmacariyaṃ tassa puggalassa mahapphalaṃ na hoti, tassa mahapphalābhāveneva bhikkhadāyakānampissa na mahapphalaṃ hotīti attho. Kayirā ceti tasmā yaṃ kammaṃ kareyya, taṃ kareyyātheva. Daḷhamenaṃ parakkameti thirakatameva katvā avattasamādāno hutvā enaṃ kayirā. Paribbājoti sithilabhāvena kato khaṇḍādibhāvappatto samaṇadhammo. Bhiyyo ākirate rajanti abbhantare vijjamānaṃ rāgarajādiṃ evarūpo samaṇadhammo apanetuṃ na sakkoti, atha kho tassa upari aparampi rāgarajādiṃ ākiratīti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsu, sopi bhikkhu saṃvare ṭhatvā pacchā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇīti.

Dubbacabhikkhuvatthu pañcamaṃ.

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☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/22. Nirayavagga 地狱品 (Dhp 22, 306-319)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 22.6 Issāpakataitthivatthu 善妒妇女 (Dhp 22.6, 314)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

314.

Akataṃ dukkaṭaṃ seyyo, pacchā tappati dukkaṭaṃ;

Katañca sukataṃ seyyo, yaṃ katvā nānutappati.

☸---------------------------------------------------------------------

三一四 不造恶业是更好的，（因为）造作恶业之后会遭受痛苦；造作善业是更好的，（因为）做了善业就不会有痛苦（或后悔）之事。

☸.....................................................................

嫉妒心重的女人折磨女佣

不要造作恶业，造作恶业的人，将来必定受苦；

应该造作善业，造作善业的人不受苦。 (偈 314)

从前，有一位嫉妒心重的妇女和丈夫住在舍卫城。她发现丈夫和家中的女仆私通，而异常愤怒。有一天，她将该女仆捆绑起来，割掉她的耳朵和鼻子，并且关在房间里。然后，她陪同丈夫到祇树给孤独园。他们出发后不久，这女仆的亲戚来他们的家，发现女佣被绑着关在房间里，就将她松绑，并带她到给孤独园去。这女仆向佛陀叙说女主人对她的所作所为，她更站在群众中间，让大众亲眼目睹她家女主人的残酷手段。佛陀因此说：

“不要犯恶行，以为不会为人所知。私下秘密犯下的恶行，一旦为人发掘，会招致更大的痛苦和哀伤。但善行可以悄悄的做，善行只会带来幸福，而不是哀伤。”

这善妒的女主人承认她的恶行，并努力去除嫉妒心。后来，她也确实明白佛法。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

6. Issāpakatitthivatthu

Akatanti imaṃ dhammadesanaṃ satthā jetavane viharanto aññataraṃ issāpakataṃ itthiṃ ārabbha kathesi.

Tassā kira sāmiko ekāya gehadāsiyā saddhiṃ santhavaṃ akāsi. Sā issāpakatā taṃ dāsiṃ hatthapādesu bandhitvā tassā kaṇṇanāsaṃ chinditvā ekasmiṃ guḷhagabbhe pakkhipitvā dvāraṃ pidahitvā tassa kammassa attanā katabhāvaṃ paṭicchādetuṃ “ehi, ayya, vihāraṃ gantvā dhammaṃ suṇissāmā”ti sāmikaṃ ādāya vihāraṃ gantvā dhammaṃ suṇantī nisīdi. Athassā āgantukañātakā gehaṃ āgantvā dvāraṃ vivaritvā taṃ vippakāraṃ disvā dāsiṃ mocayiṃsu. Sā vihāraṃ gantvā catuparisamajjhe ṭhitā tamatthaṃ dasabalassa ārocesi. Satthā tassā vacanaṃ sutvā “duccaritaṃ nāma ‘idaṃ me aññe na jānantī’ti appamattakampi na kātabbaṃ, aññasmiṃ ajānantepi sucaritameva kātabbaṃ. Paṭicchādetvā katampi hi duccaritaṃ nāma pacchānutāpaṃ karoti, sucaritaṃ pāmojjameva janetī”ti vatvā imaṃ gāthamāha –

314.

“Akataṃ dukkaṭaṃ seyyo, pacchā tappati dukkaṭaṃ;

Katañca sukataṃ seyyo, yaṃ katvā nānutappatī”ti.

Tattha dukkaṭanti sāvajjaṃ apāyasaṃvattanikaṃ kammaṃ akatameva seyyo varaṃ uttamaṃ. Pacchā tappatīti tañhi anussaritānussaritakāle tappatiyeva. Sukatanti anavajjaṃ pana sukhadāyakaṃ sugatisaṃvattanikameva kammaṃ kataṃ seyyo. Yaṃ katvāti yaṃ kammaṃ katvā pacchā anussaraṇakāle na tappati nānutappati, somanassajātova hoti, taṃ kammaṃ varanti attho.

Desanāvasāne upāsako ca sā ca itthī sotāpattiphale patiṭṭhahiṃsu. Tañca pana dāsiṃ tattheva bhujissaṃ katvā dhammacāriniṃ kariṃsūti.

Issāpakatitthivatthu chaṭṭhaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/22. Nirayavagga 地狱品 (Dhp 22, 306-319)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 22.7 Sambahulabhikkhuvatthu 自求多福 (Dhp 22.7, 315)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

315.

Nagaraṃ yathā paccantaṃ, guttaṃ santarabāhiraṃ;

Evaṃ gopetha attānaṃ, khaṇo vo [khaṇo ve (sī. pī. ka.)] mā upaccagā;

Khaṇātītā hi socanti, nirayamhi samappitā.

☸---------------------------------------------------------------------

三一五 要像边境的城镇那样，内外都要好好防护；（同样地）也要这样守护好自己。不要让（修行）的刹那（机会）轻易流逝；（因为）让机会流逝的人，（将来）在地狱中承受忧愁苦难。

☸.....................................................................

自求多福的比丘

譬如边境城市，内外都受到防护，

人也应当如此护卫自己，不可糟蹋机会，

糟蹋的人堕入地狱受苦。 (偈 315)

一群比丘到边境的村落去结夏安居。第一个月，村民妥善照顾他们并且提供他们生活的必需品。但抢匪在第二个月的时候掠夺该村子，有些村民甚至被掳去当作人质。村民因此必须重建村子，保护自己，也就无法如愿供养、照顾这群比丘。这群比丘只好自求多福了。

结夏安居结束后，他们回舍卫城的祇树给孤独园，去向佛陀顶礼问讯。他们也向佛陀报告说，由于村民的处境困难，所以，安居的后两个月，他们过的相当艰辛。

佛陀告诉他们：“比丘们！想要拥有无忧无虑，轻轻松松的日子本来就很困难。一如村民要保护自己的村落，比丘要时时刻刻自我警惕，坚定地集中心念，努力修行。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

7. Sambahulabhikkhuvatthu

Nagaraṃyathāti imaṃ dhammadesanaṃ satthā jetavane viharanto sambahule āgantuke bhikkhū ārabbha kathesi.

Te kira ekasmiṃ paccante vassaṃ upagantvā paṭhamamāse sukhaṃ vihariṃsu. Majjhimamāse corā āgantvā tesaṃ gocaragāmaṃ paharitvā karamare gahetvā agamaṃsu. Tato paṭṭhāya manussā corānaṃ paṭibāhanatthāya taṃ paccantanagaraṃ abhisaṅkharontā te bhikkhū sakkaccaṃ upaṭṭhātuṃ okāsaṃ na labhiṃsu. Te aphāsukaṃ vassaṃ vasitvā vutthavassā satthu dassanāya sāvatthiṃ gantvā satthāraṃ vanditvā ekamantaṃ nisīdiṃsu. Satthā tehi saddhiṃ katapaṭisanthāro “kiṃ, bhikkhave , sukhaṃ vasitthā”ti pucchitvā, “bhante, mayaṃ paṭhamamāsameva sukhaṃ vasimhā, majjhimamāse corā gāmaṃ pahariṃsu, tato paṭṭhāya manussā nagaraṃ abhisaṅkharontā sakkaccaṃ upaṭṭhātuṃ okāsaṃ na labhiṃsu. Tasmā aphāsukaṃ vassaṃ vasimhā”ti vutte “alaṃ, bhikkhave, mā cintayittha, phāsuvihāro nāma niccakālaṃ dullabho, bhikkhunā nāma yathā te manussā nagaraṃ gopayiṃsu, evaṃ attabhāvameva gopayituṃ vaṭṭatī”ti vatvā imaṃ gāthamāha –

315.

“Nagaraṃ yathā paccantaṃ, guttaṃ santarabāhiraṃ;

Evaṃ gopetha attānaṃ, khaṇo vo mā upaccagā;

Khaṇātītā hi socanti, nirayamhi samappitā”ti.

Tattha santarabāhiranti, bhikkhave, yathā tehi manussehi taṃ paccantanagaraṃ dvārapākārādīni thirāni karontehi saantaraṃ, aṭṭālakaparikhādīni thirāni karontehi sabāhiranti santarabāhiraṃ suguttaṃ kataṃ, evaṃ tumhepi satiṃ upaṭṭhapetvā ajjhattikāni cha dvārāni pidahitvā dvārarakkhikaṃ satiṃ avissajjetvā yathā gayhamānāni bāhirāni cha āyatanāni ajjhattikānaṃ upaghātāya saṃvattanti, tathā aggahaṇena tānipi thirāni katvā tesaṃ appavesāya dvārarakkhikaṃ satiṃ appahāya vicarantā attānaṃ gopethāti attho. Khaṇo vo mā upaccagāti yo hi evaṃ attānaṃ na gopeti, taṃ puggalaṃ ayaṃ buddhuppādakhaṇo majjhimadese uppattikhaṇo sammādiṭṭhiyā paṭiladdhakhaṇo channaṃ āyatanānaṃ avekallakhaṇoti sabbopi ayaṃ khaṇo atikkamati, so khaṇo tumhe mā atikkamatu. Khaṇātītāti ye hi taṃ khaṇaṃ atītā, te ca puggale so ca khaṇo atīto, te nirayamhi samappitā hutvā tattha nibbattitvā socantīti attho.

Desanāvasāne te bhikkhū uppannasaṃvegā arahatte patiṭṭhahiṃsūti.

Sambahulabhikkhuvatthu sattamaṃ.

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☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/22. Nirayavagga 地狱品 (Dhp 22, 306-319)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 22.8 Nigaṇṭhavatthu 不应羞而羞 (Dhp 22.8, 316-317)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

316.

Alajjitāye lajjanti, lajjitāye na lajjare;

Micchādiṭṭhisamādānā, sattā gacchanti duggatiṃ.

☸---------------------------------------------------------------------

三一六 对于不应该羞耻的事情感到羞耻，对于应该羞耻的事情反而不感到羞耻，持有这种错误见解的众生，会去到恶道。

☸.....................................................................

观念错误的裸形外道

对不该羞耻的事感到羞耻，该羞耻的事却不知羞耻，

怀有此等邪见的人，堕落地狱。 (偈 316)

☸*********************************************************************

317.

Abhaye bhayadassino, bhaye cābhayadassino;

Micchādiṭṭhisamādānā, sattā gacchanti duggatiṃ.

☸---------------------------------------------------------------------

三一七 在不应恐惧的地方看到恐惧，在应恐惧的地方反而看不到恐惧，持有这种错误见解的众生，会去到恶道。

☸.....................................................................

对不应恐怖的事心怀恐怖，该恐怖的事却不知恐怖，

怀有此等邪见的人，堕落地狱。 (偈 317)

有一天，几位裸形外道外出化缘时用布遮着他们的钵。一群比丘看见他们，就评论道：“用布遮住前面身子的外道比只用布遮盖钵，全身却一无遮掩的外道更受人敬重。”这些裸形外道听见比丘们的评论时，反唇相讥道：“是啊！我们是用布遮掩钵，但我们这么做可以防止灰尘跑进食物里面，灰尘中也含有众生啊！”

比丘们回到精舍后，向佛陀报告裸形外道的话，佛陀说：“比丘们，那些外道对该羞耻的行为不知羞耻，不需羞耻的行为，却大感羞耻，由于这种错误的知见，他们无法得到真正的法喜。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

8. Nigaṇṭhavatthu

Alajjitāyeti imaṃ dhammadesanaṃ satthā jetavane viharanto nigaṇṭhe ārabbha kathesi.

Ekasmiñhi divase bhikkhū nigaṇṭhe disvā kathaṃ samuṭṭhāpesuṃ, “āvuso, sabbaso appaṭicchannehi acelakehi ime nigaṇṭhā varatarā, ye ekaṃ purimapassampi tāva paṭicchādenti, sahirikā maññe ete”ti. Taṃ sutvā nigaṇṭhā “na mayaṃ etena kāraṇena paṭicchādema, paṃsurajādayo pana puggalā eva, jīvitindriyapaṭibaddhā eva, te no bhikkhābhājanesu mā patiṃsūti iminā kāraṇena paṭicchādemā”ti vatvā tehi saddhiṃ vādapaṭivādavasena bahuṃ kathaṃ kathesuṃ. Bhikkhū satthāraṃ upasaṅkamitvā nisinnakāle taṃ pavattiṃ ārocesuṃ. Satthā, “bhikkhave, alajjitabbena lajjitvā lajjitabbena alajjamānā nāma duggatiparāyaṇāva hontī”ti vatvā dhammaṃ desento imā gāthā abhāsi –

316.

“Alajjitāye lajjanti, lajjitāye na lajjare;

Micchādiṭṭhisamādānā, sattā gacchanti duggatiṃ.

317.

“Abhaye bhayadassino, bhaye cābhayadassino;

Micchādiṭṭhisamādānā, sattā gacchanti duggatin”ti.

Tattha alajjitāyeti alajjitabbena. Bhikkhābhājanañhi alajjitabbaṃ nāma, te pana taṃ paṭicchādetvā vicarantā tena lajjanti nāma. Lajjitāyeti apaṭicchannena hirikopīnaṅgena lajjitabbena. Te pana taṃ apaṭicchādetvā vicarantā lajjitāye na lajjanti nāma. Tena tesaṃ alajjitabbena lajjitaṃ lajjitabbena alajjitaṃ tucchagahaṇabhāvena ca aññathāgahaṇabhāvena ca micchādiṭṭhi hoti. Taṃ samādiyitvā vicarantā pana te micchādiṭṭhisamādānā sattā nirayādibhedaṃ duggatiṃ gacchantīti attho. Abhayeti bhikkhābhājanaṃ nissāya rāgadosamohamānadiṭṭhikilesaduccaritabhayānaṃ anuppajjanato bhikkhābhājanaṃ abhayaṃ nāma, bhayena taṃ paṭicchādentā pana abhaye bhayadassino nāma. Hirikopīnaṅgaṃ pana nissāya rāgādīnaṃ uppajjanato taṃ bhayaṃ nāma, tassa apaṭicchādanena bhaye cābhayadassino. Tassa taṃ ayathāgahaṇassa samādinnattā micchādiṭṭhisamādānā sattā duggahiṃ gacchantīti attho.

Desanāvasāne bahū nigaṇṭhā saṃviggamānasā pabbajiṃsu, sampattānampi sātthikā dhammadesanā ahosīti.

Nigaṇṭhavatthu aṭṭhamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/22. Nirayavagga 地狱品 (Dhp 22, 306-319)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 22.9 itthiyasāvakavatthu 孩童拜访佛陀 (Dhp 22.9, 318-319)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

318.

Avajje vajjamatino, vajje cāvajjadassino;

Micchādiṭṭhisamādānā, sattā gacchanti duggatiṃ.

☸---------------------------------------------------------------------

三一八 把无过错的视为有过错，把有过错的看作无过错，持有这种错误见解的众生，会去到恶道。

☸.....................................................................

孩童拜访佛陀

邪见视为正见，正见视为邪见，

怀有此种邪见的人，堕落地狱。 (偈 318)

☸*********************************************************************

319.

Vajjañca vajjato ñatvā, avajjañca avajjato;

Sammādiṭṭhisamādānā, sattā gacchanti suggatiṃ.

Nirayavaggo dvāvīsatimo niṭṭhito.

☸---------------------------------------------------------------------

三一九 知道过错确实是过错，知道无过错确实是无过错，持有这种正确见解的众生，会去到善道。

☸.....................................................................

错就是错，对就是对，

心怀正见的人，趣向善趣。 (偈 319)

有一位外道的信徒们不希望他们的孩子和佛陀信徒的孩子混杂在一起，就告诉他们的孩子：“不要去祇树给孤独园，不可向释迦族比丘们顶礼。”

有一次，这些孩子们到祇树给孤独园附近游玩，不久，感觉十分口渴，但记起父母告诫，而不敢进入精舍，就要其中一位父母是佛陀信徒的小孩进入精舍要水来喝。这小孩进入精舍后，先喝了一杯水，才去向佛陀顶礼问讯，并说他的朋友们因为父母的教诲，而不敢进入精舍。佛陀就邀请他们全部进来喝水，并依孩子们的个性讲说佛法。这些孩子们也因此对三宝有信念。

回家后，这群孩子们向父母叙说进入精舍，并且听闻佛陀说法的情形。他们无明的父母，却大声叫道：“我们的孩子对我们的宗教不够虔诚，他们被毁了。”

邻居们有些是佛陀的信徒，听见他们这么喊叫，就过来向他们解释佛法的殊胜。他们才开始去拜访祇树给孤独园，听佛陀说法，终对三宝有了正确的信念。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

9. Titthiyasāvakavatthu

Avajjeti imaṃ dhammadesanaṃ satthā jetavane viharanto titthiyasāvake ārabbha kathesi.

Ekasmiñhi samaye aññatitthiyasāvakā attano putte sammādiṭṭhikānaṃ upāsakānaṃ puttehi saddhiṃ saparivāre kīḷamāne disvā gehaṃ āgatakāle “na vo samaṇā sakyaputtiyā vanditabbā, nāpi tesaṃ vihāraṃ pavisitabban”ti sapathaṃ kārayiṃsu. Te ekadivasaṃ jetavanavihārassa bahidvārakoṭṭhakasāmante kīḷantā pipāsitā ahesuṃ. Athekaṃ upāsakadārakaṃ “tvaṃ ettha gantvā pānīyaṃ pivitvā amhākampi āharāhī”ti pahiṇiṃsu. So vihāraṃ pavisitvā satthāraṃ vanditvā pānīyaṃ pivitvā tamatthaṃ ārocesi. Atha naṃ satthā “tvameva pānīyaṃ pivitvā gantvā itarepi pānīyapivanatthāya idheva pesehī”ti āha. So tathā akāsi. Te āgantvā pānīyaṃ piviṃsu. Satthā te pakkosāpetvā tesaṃ sappāyaṃ dhammakathaṃ kathetvā te acalasaddhe katvā saraṇesu ca sīlesu ca patiṭṭhāpesi. Te sakāni gehāni gantvā tamatthaṃ mātāpitūnaṃ ārocesuṃ . Atha nesaṃ mātāpitaro “puttakā no vipannadiṭṭhikā jātā”ti domanassappattā parideviṃsu. Atha tesaṃ chekā sambahulā paṭivissakā manussā āgantvā domanassavūpasamanatthāya dhammaṃ kathayiṃsu. Te tesaṃ kathaṃ sutvā “ime dārake samaṇassa gotamasseva niyyādessāmā”ti mahantena ñātigaṇena saddhiṃ vihāraṃ nayiṃsu. Satthā tesaṃ ajjhāsayaṃ oloketvā dhammaṃ desento imā gāthā abhāsi –

318.

“Avajje vajjamatino, vajje cāvajjadassino;

Micchādiṭṭhisamādānā, sattā gacchanti duggatiṃ.

319.

“Vajjañca vajjato ñatvā, avajjañca avajjato;

Sammādiṭṭhisamādānā, sattā gacchanti suggatin”ti.

Tattha avajjeti dasavatthukāya sammādiṭṭhiyā, tassā upanissayabhūte dhamme ca. Vajjamatinoti vajjaṃ idanti uppannamatino. Dasavatthukāya micchādiṭṭhiyā pana tassā upanissayabhūte dhamme ca avajjadassino, etissā avajjaṃ vajjato vajjañca avajjato ñatvā gahaṇasaṅkhātāya micchādiṭṭhiyā samādinnattā micchādiṭṭhisamādānā sattā duggatiṃ gacchantīti attho. Dutiyagāthāya vuttavipariyāyena attho veditabbo.

Desanāvasāne sabbepi te tīsu saraṇesu patiṭṭhāya aparāparaṃ dhammaṃ suṇantā sotāpattiphale patiṭṭhahiṃsūti.

Titthiyasāvakavatthu navamaṃ.

Nirayavaggavaṇṇanā niṭṭhitā.

Dvāvīsatimo vaggo.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/23. Nāgavagga 象品 (Dhp 23, 320-333)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 23.1 Attadantavatthu 佛陀忍受毁谤 (Dhp 23.1, 320-322)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

23. Nāgavaggo

320.

Ahaṃ nāgova saṅgāme, cāpato patitaṃ saraṃ;

Ativākyaṃ titikkhissaṃ, dussīlo hi bahujjano.

☸---------------------------------------------------------------------

二十三 象品

三二〇 如同大象在战场上，能忍耐弓箭射击，我也能忍耐诽谤，世上很多是破戒的人。

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佛陀忍受诽谤

如同战场中的大象忍受弓箭，我（佛陀）也如此忍受诽谤侮辱。

事实上，世上多是毁坏戒律的人。（偈 320）

☸*********************************************************************

321.

Dantaṃ nayanti samitiṃ, dantaṃ rājābhirūhati;

Danto seṭṭho manussesu, yotivākyaṃ titikkhati.

☸---------------------------------------------------------------------

三二一 调伏好的象可以带往集会，调伏好的象可作为君王的坐骑。如果能忍耐他人诽谤的人，是人中最为殊胜的、已调伏的人。

☸.....................................................................

只有驯服的象（或马）可以领到集会中，国王只乘坐驯服的动物（象）。能够忍受诽谤、调伏自己的人，是人中最为尊贵的。（偈 321）

☸*********************************************************************

322.

Varamassatarā dantā, ājānīyā ca [ājānīyāva (syā.)] sindhavā;

Kuñjarā ca [kuñjarāva (syā.)] mahānāgā, attadanto tato varaṃ.

☸---------------------------------------------------------------------

三二二 调伏好的骡子是优良的，信度良种马也是优良的，矫罗大象也属优良，能调伏自身的人更优良。

☸.....................................................................

调伏的骡子最为优良，信度的骏马最为优秀，矫罗的大象最为优良，但是能自我调伏的人，更为优良。（偈 322）

摩醯提利对佛陀怀恨在心。后来，她成为优填国王的三位后妃之一。当她听到佛陀来到憍赏弥城的消息时，就雇请一些恶徒，在佛陀进城化缘时加以诽谤。这些恶徒便到处尾随佛陀，并大肆诽谤。如此一次又一次地诽谤，使得阿难尊者无法忍受，他劝佛陀离开，到另一个城市去，但佛陀拒绝他的建议：“到别的地方去也可能受人诽谤。一个清白的人每次受人诽谤就离开，是不合乎正法的行为。在什么地方发生问题，就要在当地解决该问题。就像在战斗中的大象，默默忍受来自四方的箭，我也要默默忍受人们的诽谤 。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

23. Nāgavaggo

1. Attadantavatthu

Ahaṃnāgo vāti imaṃ dhammadesanaṃ satthā kosambiyaṃ viharanto attānaṃ ārabbha kathesi. Vatthu appamādavaggassa ādigāthāvaṇṇanāya vitthāritameva. Vuttañhetaṃ tattha (dha. pa. aṭṭha. 1.sāmāvativatthu) –

Māgaṇḍiyā tāsaṃ kiñci kātuṃ asakkuṇitvā “samaṇassa gotamasseva kattabbaṃ karissāmī”ti nāgarānaṃ lañjaṃ datvā “samaṇaṃ gotamaṃ antonagaraṃ pavisitvā carantaṃ dāsakammakaraporisehi saddhiṃ akkosetvā paribhāsetvā palāpethā”ti āṇāpesi. Micchādiṭṭhikā tīsu ratanesu appasannā antonagaraṃ paviṭṭhaṃ satthāraṃ anubandhitvā “corosi bālosi mūḷhosi thenosi oṭṭhosi goṇosi gadrabhosi nerayikosi tiracchānagatosi, natthi tuyhaṃ sugati, duggatiyeva tuyhaṃ pāṭikaṅkhā”ti dasahi akkosavatthūhi akkosanti paribhāsanti. Taṃ sutvā āyasmā ānando satthāraṃ etadavoca – “bhante, ime nāgarā amhe akkosanti paribhāsanti, ito aññattha gacchāmā”ti. “Kuhiṃ, ānandā”ti? “Aññaṃ nagaraṃ, bhante”ti. “Tattha manussesu akkosantesu paribhāsantesu puna kattha gamissāmānandā”ti. “Tatopi aññaṃ nagaraṃ, bhante”ti. “Tattha manussesu akkosantesu paribhāsantesu kuhiṃ gamissāmānandā”ti. “Tatopi aññaṃ nagaraṃ, bhante”ti. “Ānanda, na evaṃ kātuṃ vaṭṭati, yattha adhikaraṇaṃ uppannaṃ, tattheva tasmiṃ vūpasante aññattha gantuṃ vaṭṭati, ke pana te, ānanda, akkosantī”ti. “Bhante, dāsakammakare upādāya sabbe akkosantī”ti. “Ahaṃ, ānanda, saṅgāmaṃ otiṇṇahatthisadiso. Saṅgāmaṃ otiṇṇahatthino hi catūhi disāhi āgate sare sahituṃ bhāro, tatheva bahūhi dussīlehi kathitakathānaṃ sahanaṃ nāma mayhaṃ bhāro”ti vatvā attānaṃ ārabbha dhammaṃ desento imā gāthā abhāsi –

320.

“Ahaṃ nāgova saṅgāme, cāpato patitaṃ saraṃ;

Ativākyaṃ titikkhissaṃ, dussīlo hi bahujjano.

321.

“Dantaṃ nayanti samitiṃ, dantaṃ rājābhirūhati;

Danto seṭṭho manussesu, yotivākyaṃ titikkhati.

322.

“Varamassatarā dantā, ājānīyā ca sindhavā;

Kuñjarā ca mahānāgā, attadanto tato varan”ti.

Tattha nāgovāti hatthī viya. Cāpato patitanti dhanuto muttaṃ. Ativākyanti aṭṭhaanariyavohāravasena pavattaṃ vītikkamavacanaṃ. Titikkhissanti yathā saṅgāmāvacaro sudanto mahānāgo khamo sattipahārādīni cāpato muccitvā attani patite sare avihaññamāno titikkhati, evameva evarūpaṃ ativākyaṃ titikkhissaṃ, sahissāmīti attho. Dussīlo hīti ayañhi lokiyamahājano bahudussīlo attano attano rucivasena vācaṃ nicchāretvā ghaṭṭento carati, tattha adhivāsanaṃ ajjhupekkhanameva mama bhāro. Samitinti uyyānakīḷamaṇḍalādīsu mahājanamajjhaṃ gacchantā dantameva goṇajātiṃ vā assajātiṃ vā yāne yojetvā nayanti. Rājāti tathārūpeheva vāhanehi gacchanto rājāpi dantameva abhirūhati. Manussesūti manussesupi catūhi ariyamaggehi danto nibbisevanova seṭṭho. Yotivākyanti yo evarūpaṃ atikkamavacanaṃ punappunaṃ vuccamānampi titikkhati na paṭippharati na vihaññati, evarūpo danto seṭṭhoti attho.

Assatarāti vaḷavāya gadrabhena jātā. Ājānīyāti yaṃ assadamasārathi kāraṇaṃ kāreti, tassa khippaṃ jānanasamatthā. Sindhavāti sindhavaraṭṭhe jātā assā. Mahānāgāti kuñjarasaṅkhātā mahāhatthino. Attadantoti ete assatarā ca sindhavā ca kuñjarā ca dantāva varaṃ, na adantā. Yo pana catūhi ariyamaggehi attano dantatāya attadanto nibbisevano, ayaṃ tatopi varaṃ, sabbehipi etehi uttaritaroti attho.

Desanāvasāne lañjaṃ gahetvā vīthisiṅghāṭakādīsu ṭhatvā akkosanto paribhāsanto sabbopi so mahājano sotāpattiphalādīni pāpuṇīti.

Attadantavatthu paṭhamaṃ.

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☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/23. Nāgavagga 象品 (Dhp 23, 320-333)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 23.2 Hatthācariyapubbakabhikkhuvatthu 自我训练 (Dhp 23.2, 323)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

323.

Na hi etehi yānehi, gaccheyya agataṃ disaṃ;

Yathāttanā sudantena, danto dantena gacchati.

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三二三 实在不是依靠这些车乘，能够到达那未曾到过的境地［涅槃］；如同善于调伏自己的人，通过已调伏的（自我）而到达。

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人必须自我训练

任何车乘都无法使人到达涅槃的境界，

只有善于自我调伏，才能使人抵达涅槃的境界。（偈 323）

有一天，几位比丘看见一位驯象师和他的大象在河边。驯象师正尝试着要驯服大象，但并未成功。一位曾经也是驯象师的比丘，就向其他比丘解释轻松驯服大象的方法。驯象师听见比丘的话，就照着他的话做，很快就驯服了大象。后来，这位比丘向佛陀报告这件事时，佛陀告诫他：“比丘！你离究竟解脱还很遥远，你应该专注于心灵的修行。你不可能经由驯服大象而证得究竟法喜，只有驯服自己的人才能领会究竟法喜。”

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【Dhammapada-aṭṭhakathā 法句经义注】

2. Hatthācariyapubbakabhikkhuvatthu

Nahi etehīti imaṃ dhammadesanaṃ satthā jetavane viharanto ekaṃ hatthācariyapubbakaṃ bhikkhuṃ ārabbha kathesi.

So kira ekadivasaṃ aciravatīnadītīre hatthidamakaṃ “ekaṃ hatthiṃ damessāmī”ti attanā icchitaṃ kāraṇaṃ sikkhāpetuṃ asakkontaṃ disvā samīpe ṭhite bhikkhū āmantetvā āha – “āvuso, sace ayaṃ hatthācariyo imaṃ hatthiṃ asukaṭṭhāne nāma vijjheyya, khippameva imaṃ kāraṇaṃ sikkhāpeyyā”ti. So tassa kathaṃ sutvā tathā katvā taṃ hatthiṃ sudantaṃ damesi. Te bhikkhū taṃ pavattiṃ satthu ārocesuṃ. Satthā taṃ bhikkhuṃ pakkosāpetvā “saccaṃ kira tayā evaṃ vuttan”ti pucchitvā “saccaṃ, bhante”ti vutte vigarahitvā “kiṃ te, moghapurisa, hatthiyānena vā aññena vā dantena. Na hi etehi yānehi agatapubbaṃ ṭhānaṃ gantuṃ samatthā nāma atthi, attanā pana sudantena sakkā agatapubbaṃ ṭhānaṃ gantuṃ, tasmā attānameva damehi, kiṃ te etesaṃ damanenā”ti vatvā imaṃ gāthamāha –

323.

“Na hi etehi yānehi, gaccheyya agataṃ disaṃ;

Yathāttanā sudantena, danto dantena gacchatī”ti.

Tassattho – yāni tāni hatthiyānādīni yānāni, na hi etehi yānehi koci puggalo supinantenapi agatapubbattā “agatan”ti saṅkhātaṃ nibbānadisaṃ tathā gaccheyya, yathā pubbabhāge indriyadamena aparabhāge ariyamaggabhāvanāya sudantena danto nibbisevano sappañño puggalo taṃ agatapubbaṃ disaṃ gacchati, dantabhūmiṃ pāpuṇāti. Tasmā attadamanameva tato varanti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Hatthācariyapubbakabhikkhuvatthu dutiyaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/23. Nāgavagga 象品 (Dhp 23, 320-333)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 23.3 Parijiṇṇabrāhmaṇaputtavatthu 不肖的儿子 (Dhp 23.3, 324)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

324.

Dhanapālo [dhanapālako (sī. syā. kaṃ. pī.)] nāma kuñjaro, kaṭukabhedano [kaṭukappabhedano (sī. syā. pī.)] dunnivārayo;

Baddho kabaḷaṃ na bhuñjati, sumarati [susarati (ka.)] nāgavanassa kuñjaro.

☸---------------------------------------------------------------------

三二四 大象名叫财护（Dhanapāla），发情时狂暴难以制服；被捕捉束缚后，它不肯吃一点食物，一心只惦念着大象生活的森林。

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父亲与不肖的儿子们（可参考“疏于照顾母亲的子女”偈115）

发情时期的“财护”象，难以驯服，

但被人捕捉束缚后，不吃任何食物，

只惦记着森林（里的父母）。（偈 324）

舍卫城中有位年老的婆罗门非常富有，他有四个儿子，每个儿子结婚时，他就分给那位儿子应得的一份财产。四个儿子全部结婚后，他又把剩下的财产分成两半，其中一半再分给四个儿子。后来，他的夫人去世了，他的儿子们就回来‘妥善’照顾他。他们表面上十分关心、敬爱他，但却慢慢劝说他，把剩下来的那一半财产也全部分给他们。从此这位老人身无分文。

老人首先与长子同住。过了几天，长儿媳妇就说话了：“难道长子分到的财产比较多吗？你难道不知道去其他儿子家的路吗？”听完这话，老人十分难过，就离开长子的家，前往次子的家。不久，二儿媳妇也讲类似的话，老人只好移往第三个儿子的家去。结果，情形也是一样。老人最后去找最小的儿子，但与在前面三个儿子家的遭遇一样。老人从此流落街头，拿着一个钵和一根杖，前去找佛陀，寻求安慰和忠告。

到达精舍后，他向佛陀诉说他的儿子们如何亏待他。佛陀就教他数首偈语，请他在婆罗门大型聚会的场合上朗诵，这些偈语的主要内容如下：

“我四个愚痴的儿子个个像恶魔，他们虽然称呼我‘父亲！父亲！’但这只是嘴上亲热而已，内心里全不是这样想。他们全是骗子，工于心计。全都听老婆的话，把我赶出他们的家，现在我只有乞讨为生了！这四个儿子比我手上的拐杖更没用！”

城里所有婆罗门聚会的日子到了，老人知道他的四个儿子也会出席，就前往参加大会，并且大声朗诵佛陀教他的偈语。当时的习俗认为亏待父母、不奉养父母的儿女都应该接受处罚。因此大家听完老人的偈语后，就愤怒地找出这四个不肖子孙来，威胁着要处罚他们。

这时候，四个儿子明白了自己的错误，就跪在父亲的脚下，请求父亲的原谅。他们发誓从此以后会照顾、爱护和礼敬他，他们也警告妻子们要妥善照顾父亲。从此以后，这四个儿子供给父亲足够的食物和衣服。老人因此恢复健康，他就前往精舍，请求佛陀每天接受他儿子供给他的四盘食物中的两盘，作为他的供养。

有一天，老人的长子邀请佛陀前去他家应供。供养后，佛陀说，人若妥善照顾父母，可以得到功德。佛陀也讲了大象财护照顾父母的故事。大象财护被捕后，天天思念森林里的父母。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

3. Parijiṇṇabrāhmaṇaputtavatthu

Dhanapāloti imaṃ dhammadesanaṃ satthā sāvatthiyaṃ viharanto aññatarassa parijiṇṇabrāhmaṇassa putte ārabbha kathesi.

Sāvatthiyaṃ kireko brāhmaṇo aṭṭhasatasahassavibhavo vayappattānaṃ catunnaṃ puttānaṃ āvāhaṃ katvā cattāri satasahassāni adāsi. Athassa brāhmaṇiyā kālakatāya puttā sammantayiṃsu – “sace ayaṃ aññaṃ brāhmaṇiṃ ānessati, tassā kucchiyaṃ nibbattānaṃ vasena kulasantakaṃ bhijjissati, handa naṃ mayaṃ saṅgaṇhissāmā”ti te taṃ paṇītehi ghāsacchādanādīhi upaṭṭhahantā hatthapādasambāhanādīni karontā upaṭṭhahitvā ekadivasamassa divā niddāyitvā vuṭṭhitassa hatthapāde sambāhantā pāṭiyekkaṃ gharāvāse ādīnavaṃ vatvā “mayaṃ tumhe iminā nīhārena yāvajīvaṃ upaṭṭhahissāma, sesadhanampi no dethā”ti yāciṃsu. Brāhmaṇo puna ekekassa satasahassaṃ datvā attano nivatthapārupanamattaṃ ṭhapetvā sabbaṃ upabhogaparibhogaṃ cattāro koṭṭhāse katvā niyyādesi. Taṃ jeṭṭhaputto katipāhaṃ upaṭṭhahi. Atha naṃ ekadivasaṃ nhatvā āgacchantaṃ dvārakoṭṭhake ṭhatvā suṇhā evamāha – “kiṃ tayā jeṭṭhaputtassa sataṃ vā sahassaṃ vā atirekaṃ dinnaṃ atthi, nanu sabbesaṃ dve dve satasahassāni dinnāni, kiṃ sesaputtānaṃ gharassa maggaṃ na jānāsī”ti. Sopi “nassa vasalī”ti kujjhitvā aññassa gharaṃ agamāsi. Tatopi katipāhaccayena imināva upāyena palāpito aññassāti evaṃ ekagharampi pavesanaṃ alabhamāno paṇḍaraṅgapabbajjaṃ pabbajitvā bhikkhāya caranto kālānamaccayena jarājiṇṇo dubbhojanadukkhaseyyāhi milātasarīro bhikkhāya caranto āgamma pīṭhikāya nipanno niddaṃ okkamitvā uṭṭhāya nisinno attānaṃ oloketvā puttesu attano patiṭṭhaṃ apassanto cintesi – “samaṇo kira gotamo abbhākuṭiko uttānamukho sukhasambhāso paṭisanthārakusalo, sakkā samaṇaṃ gotamaṃ upasaṅkamitvā paṭisanthāraṃ labhitun”ti. So nivāsanapārupanaṃ saṇṭhāpetvā bhikkhabhājanaṃ gahetvā daṇḍamādāya bhagavato santikaṃ agamāsi. Vuttampi cetaṃ (saṃ. ni. 1.200) –

Atha kho aññataro brāhmaṇamahāsālo lūkho lūkhapāvuraṇo yena bhagavā tenupasaṅkami, upasaṅkamitvā ekamantaṃ nisīdi. Satthā ekamantaṃ nisinnena tena saddhiṃ paṭisanthāraṃ katvā etadavoca – “kinnu tvaṃ , brāhmaṇa, lūkho lūkhapāvuraṇo”ti. Idha me, bho gotama, cattāro puttā , te maṃ dārehi saṃpuccha gharā nikkhāmentīti. Tena hi tvaṃ, brāhmaṇa, imā gāthāyo pariyāpuṇitvā sabhāyaṃ mahājanakāye sannipatite puttesu ca sannisinnesu bhāsassu –

“Yehi jātehi nandissaṃ, yesañca bhavamicchisaṃ;

Te maṃ dārehi saṃpuccha, sāva vārenti sūkaraṃ.

“Asantā kira maṃ jammā, tāta tātāti bhāsare;

Rakkhasā puttarūpena, te jahanti vayogataṃ.

“Assova jiṇṇo nibbhogo, khādanā apanīyati;

Bālakānaṃ pitā thero, parāgāresu bhikkhati.

“Daṇḍova kira me seyyo, yañce puttā anassavā;

Caṇḍampi goṇaṃ vāreti, atho caṇḍampi kukkuraṃ.

“Andhakāre pure hoti, gambhīre gādhamedhati;

Daṇḍassa ānubhāvena, khalitvā patitiṭṭhatī”ti. (saṃ. ni. 1.200);

So bhagavato santike tā gāthāyo uggaṇhitvā tathārūpe brāhmaṇānaṃ samāgamadivase sabbālaṅkārapaṭimaṇḍitesu puttesu taṃ sabhaṃ ogāhitvā brāhmaṇānaṃ majjhe mahārahesu āsanesu nisinnesu “ayaṃ me kālo”ti sabhāya majjhe pavisitvā hatthaṃ ukkhipitvā “ahaṃ, bho, tumhākaṃ gāthāyo bhāsitukāmo, suṇissathā”ti vatvā “bhāsassu, brāhmaṇa, suṇomā”ti vutte ṭhitakova abhāsi. Tena ca samayena manussānaṃ vattaṃ hoti “yo mātāpitūnaṃ santakaṃ khādanto mātāpitaro na poseti, so māretabbo”ti. Tasmā te brāhmaṇaputtā pitu pādesu patitvā “jīvitaṃ no, tāta, dethā”ti yāciṃsu. So pitu hadayamudutāya “mā me, bho, puttake vināsayittha, posessanti man”ti āha. Athassa putte manussā āhaṃsu – “sace, bho , ajja paṭṭhāya pitaraṃ na sammā paṭijaggissatha, ghātessāma vo”ti. Te bhītā pitaraṃ pīṭhe nisīdāpetvā sayaṃ ukkhipitvā gehaṃ netvā sarīraṃ telena abbhañjitvā ubbaṭṭetvā gandhacuṇṇādīhi nhāpetvā brāhmaṇiyo pakkosāpetvā “ajja paṭṭhāya amhākaṃ pitaraṃ sammā paṭijaggatha, sace tumhe pamādaṃ āpajjissatha, niggaṇhissāma vo”ti vatvā paṇītabhojanaṃ bhojesuṃ.

Brāhmaṇo subhojanañca sukhaseyyañca āgamma katipāhaccayena sañjātabalo pīṇindriyo attabhāvaṃ oloketvā “ayaṃ me sampatti samaṇaṃ gotamaṃ nissāya laddhā”ti paṇṇākāratthāya ekaṃ dussayugaṃ ādāya bhagavato santikaṃ gantvā katapaṭisanthāro ekamantaṃ nisinno taṃ dussayugaṃ bhagavato pādamūle ṭhapetvā “mayaṃ, bho gotama, brāhmaṇā nāma ācariyassa ācariyadhanaṃ pariyesāma, paṭiggaṇhātu me bhavaṃ gotamo ācariyo ācariyadhanan”ti āha. Bhagavā tassa anukampāya taṃ paṭiggahetvā dhammaṃ desesi. Desanāvasāne brāhmaṇo saraṇesu patiṭṭhāya evamāha – “bho gotama, mayhaṃ puttehi cattāri dhuvabhattāni dinnāni, tato ahaṃ dve tumhākaṃ dammī”ti. Atha naṃ satthā “kalyāṇaṃ, brāhmaṇa, mayaṃ pana ruccanaṭṭhānameva gamissāmā”ti vatvā uyyojesi. Brāhmaṇo gharaṃ gantvā putte āha – “tātā, samaṇo gotamo mayhaṃ sahāyo, tassa me dve dhuvabhattāni dinnāni, tumhe tasmiṃ sampatte mā pamajjitthā”ti. Te “sādhū”ti sampaṭicchiṃsu.

Satthā punadivase piṇḍāya caranto jeṭṭhaputtassa gharadvāraṃ agamāsi. So satthāraṃ disvā pattamādāya gharaṃ pavesetvā mahārahe pallaṅke nisīdāpetvā paṇītabhojanamadāsi. Satthā punadivase itarassa itarassāti paṭipāṭiyā sabbesaṃ gharāni agamāsi. Sabbe te tatheva sakkāraṃ akaṃsu. Ekadivasaṃ jeṭṭhaputto maṅgale paccupaṭṭhite pitaraṃ āha – “tāta, kassa maṅgalaṃ demā”ti? “Nāhaṃ aññe jānāmi, samaṇo gotamo mayhaṃ sahāyo”ti. “Tena hi taṃ svātanāya pañcahi bhikkhusatehi saddhiṃ nimantethā”ti. Brāhmaṇo tathā akāsi. Satthā punadivase saparivāro tassa gehaṃ agamāsi. So haritupalitte sabbālaṅkārapaṭimaṇḍite gehe buddhappamukhaṃ bhikkhusaṅghaṃ nisīdāpetvā appodakamadhupāyasena ceva paṇītena khādanīyena ca parivisi. Antarābhattasmiṃyeva brāhmaṇassa cattāro puttā satthu santike nisīditvā āhaṃsu – “bho gotama, mayaṃ amhākaṃ pitaraṃ paṭijaggāma na pamajjāma , passathimassa attabhāvan”ti.

Satthā “kalyāṇaṃ vo kataṃ, mātāpituposanaṃ nāma porāṇakapaṇḍitānaṃ āciṇṇamevā”ti vatvā “tassa nāgassa vippavāsena, virūḷhā sallakī ca kuṭajā cā”ti imaṃ ekādasanipāte mātuposakanāgarājajātakaṃ (cariyā. 2.1 ādayo; jā. 1.11.1 ādayo) vitthārena kathetvā imaṃ gāthaṃ abhāsi –

324.

“Dhanapālo nāma kuñjaro,

Kaṭukabhedano dunnivārayo;

Baddho kabaḷaṃ na bhuñjati,

Sumarati nāgavanassa kuñjaro”ti.

Tattha dhanapālo nāmāti tadā kāsikaraññā hatthācariyaṃ pesetvā ramaṇīye nāgavane gāhāpitassa hatthino etaṃ nāmaṃ. Kaṭukabhedanoti tikhiṇamado. Hatthīnañhi madakāle kaṇṇacūḷikā pabhijjanti, pakatiyāpi hatthino tasmiṃ kāle aṅkuse vā kuntatomare vā na gaṇenti, caṇḍā bhavanti. So pana aticaṇḍoyeva. Tena vuttaṃ – kaṭukabhedano dunnivārayoti. Baddho kabaḷaṃ na bhuñjatīti so baddho hatthisālaṃ pana netvā vicitrasāṇiyā parikkhipāpetvā katagandhaparibhaṇḍāya upari baddhavicitravitānāya bhūmiyā ṭhapito raññā rājārahena nānaggarasena bhojanena upaṭṭhāpitopi kiñci bhuñjituṃ na icchi, tamatthaṃ sandhāya “baddho kabaḷaṃ na bhuñjatī”ti vuttaṃ. Sumarati nāgavanassāti so ramaṇīyaṃ me vasanaṭṭhānanti nāgavanaṃ sarati. “Mātā pana me araññe puttaviyogena dukkhappattā ahosi, mātāpituupaṭṭhānadhammo na me pūrati, kiṃ me iminā bhojanenā”ti dhammikaṃ mātāpituupaṭṭhānadhammameva sari. Taṃ pana yasmā tasmiṃ nāgavaneyeva ṭhito sakkā pūretuṃ, tena vuttaṃ – sumarati nāgavanassa kuñjaroti. Satthari imaṃ attano pubbacariyaṃ ānetvā kathente kathenteyeva sabbepi te assudhārā pavattetvā muduhadayā ohitasotā bhaviṃsu. Atha nesaṃ bhagavā sappāyaṃ viditvā saccāni pakāsetvā dhammaṃ desesi.

Desanāvasāne saddhiṃ puttehi ceva suṇisāhi ca brāhmaṇo sotāpattiphale patiṭṭhahīti.

Parijiṇṇabrāhmaṇaputtavatthu tatiyaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/23. Nāgavagga 象品 (Dhp 23, 320-333)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 23.4 Pasenadikosalavatthu 饮食节制 (Dhp 23.4, 325)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

325.

Middhī yadā hoti mahagghaso ca, niddāyitā samparivattasāyī;

Mahāvarāhova nivāpapuṭṭho, punappunaṃ gabbhamupeti mando.

☸---------------------------------------------------------------------

三二五 懒惰而且又贪吃，睡眠沉沉辗转卧，如同被饲料喂饱的大猪，愚笨的人一再投生母胎［即轮回］。

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饮食节制

愚痴的人，懒惰，好吃又贪睡，像猪一样懒睡翻滚，因此生死轮回不断。（偈 325）

有一天，拘尸那国（Kosala）的波斯匿王（Pasenadi）吃完丰盛的早餐后，前往祇树给孤独园，向佛陀顶礼问讯并听佛陀说法。但他却精神不振，不停地打瞌睡，无法保持清醒。他告诉佛陀：“尊者，我自从吃完丰盛的早餐后，身体一直不舒服。”。

“过量的饮食会造成身体不舒服！”佛陀说。

佛陀接着建议国王饮食应当适量，国王也接受佛陀的劝告，日渐减少食量。果然，他变得活力充沛，机敏又快乐。

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【Dhammapada-aṭṭhakathā 法句经义注】

4. Pasenadikosalavatthu

Middhī yadā hotīti imaṃ dhammadesanaṃ satthā jetavane viharanto rājānaṃ pasenadikosalaṃ ārabbha kathesi.

Ekasmiñhi samaye rājā taṇḍuladoṇassa odanaṃ tadupiyena sūpabyañjanena bhuñjati. So ekadivasaṃ bhuttapātarāso bhattasammadaṃ avinodetvāva satthu santikaṃ gantvā kilantarūpo ito cito ca samparivattati, niddāya abhibhuyyamānopi ujukaṃ nipajjituṃ asakkonto ekamantaṃ nisīdi. Atha naṃ satthā āha – “kiṃ, mahārāja, avissamitvāva āgatosī”ti? “Āma, bhante, bhuttakālato paṭṭhāya me mahādukkhaṃ hotī”ti. Atha naṃ satthā, “mahārāja, atibahubhojanaṃ evaṃ dukkhaṃ hotī”ti vatvā imaṃ gāthamāha –

325.

“Middhī yadā hoti mahagghaso ca,

Niddāyitā samparivattasāyī;

Mahāvarāhova nivāpapuṭṭho,

Punappunaṃ gabbhamupeti mando”ti.

Tattha middhīti thinamiddhābhibhūto. Mahagghaso cāti mahābhojano āharahatthakaalaṃsāṭakatatravaṭṭakakākamāsakabhuttavamitakānaṃ aññataro viya. Nivāpapuṭṭhoti kuṇḍakādinā sūkarabhattena puṭṭho. Gharasūkaro hi daharakālato paṭṭhāya posiyamāno thūlasarīrakāle gehā bahi nikkhamituṃ alabhanto heṭṭhāmañcādīsu samparivattitvā assasanto passasanto sayateva. Idaṃ vuttaṃ hoti – yadā puriso middhī ca hoti mahagghaso ca, nivāpapuṭṭho mahāvarāho viya ca aññena iriyāpathena yāpetuṃ asakkonto niddāyanasīlo samparivattasāyī, tadā so “aniccaṃ dukkhaṃ anattā”ti tīṇi lakkhaṇāni manasikātuṃ na sakkoti. Tesaṃ amanasikārā mandapañño punappunaṃ gabbhamupeti, gabbhavāsato na parimuccatīti. Desanāvasāne satthā rañño upakāravasena –

“Manujassa sadā satīmato, mattaṃ jānato laddhabhojane;

Tanukassa bhavanti vedanā, saṇikaṃ jīrati āyu pālayan”ti. (saṃ. ni. 1.124);

Imaṃ gāthaṃ vatvā uttaramāṇavaṃ uggaṇhāpetvā “imaṃ gāthaṃ rañño bhojanavelāya pavedeyyāsi, iminā upāyena bhojanaṃ parihāpeyyāsī”ti upāyaṃ ācikkhi, so tathā akāsi. Rājā aparena samayena nāḷikodanaparamatāya saṇṭhito susallahukasarīro sukhappatto satthari uppannavissāso sattāhaṃ asadisadānaṃ pavattesi. Dānānumodanāya mahājano mahantaṃ visesaṃ pāpuṇīti.

Pasenadikosalavatthu catutthaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/23. Nāgavagga 象品 (Dhp 23, 320-333)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 23.5 Sānusāmaṇeravatthu 沙努沙弥 (Sānu) (Dhp 23.5, 326)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

326.

Idaṃ pure cittamacāri cārikaṃ, yenicchakaṃ yatthakāmaṃ yathāsukhaṃ;

Tadajjahaṃ niggahessāmi yoniso, hatthippabhinnaṃ viya aṅkusaggaho.

☸---------------------------------------------------------------------

三二六 以前我的这颗心，随欲望、喜好、享乐到处游荡；今天我将以正念（如理作意）彻底调伏它，如同持钩的驯象师调伏处于发情期的狂象。

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沙弥和前世母亲的精灵

从前，我的心四处攀缘游荡，

但现在我已经调伏了内心，如同驯象师制伏发情期的象。（偈 326）

有一天，众多比丘要求沙努沙弥背诵一些经文。背诵完后，沙努虔诚地说：“愿以背诵神圣经文的功德与父母共享！”这时候，他前世母亲的精灵正好听到他的背诵和话，她非常高兴，立即高声说：“亲爱的儿子，我多么高兴能分享你的功德，你做得太好了，真是好孩子！”由于沙努的缘故，天神和其他精灵更加敬重她，聚会时，都优待礼遇她。

但沙努长大后，却对修行生活不满意，而想要还俗。便回家向今生的母亲表明心意。他母亲费尽唇舌，劝他不可半途还俗。但他心意已定，他母亲只好答应等吃完饭后，给他世俗穿的衣服。他母亲就忙着去准备餐饭。这时候，沙努前世母亲的精灵在心中想着：“我一定要想办法，阻止他离开僧团。”这精灵就附在沙努身上，使他在地上打滚，并且喃喃自语。他今生的母亲吓了一跳，邻居们也都过来，要求精灵安静下来。不料精灵却说：“这沙弥要离开僧团还俗，如果真的这样，他就无法解脱了。”说完后，精灵就离开沙努的身体，沙努也清醒过来了。

他发现母亲满脸泪痕，邻居也聚集在他身边，就问他们究竟发生了什么事。他母亲告诉他刚才发生的事情，并且说：还俗是非常愚蠢的事。沙努明白了自己的错误，就回到精舍，受了具足戒，成为僧团的正式一员（比丘）。

佛陀也为了帮助沙努证得究竟涅槃，而告诫他：“比丘！无法制伏心，让心四处飘荡散乱的人，无法证得究竟的法喜。所以要控制你的心念，如同驯象师驯服大象一般。” 沙努以正念（如理作意）来奉行佛陀的教诲，终于证得阿罗汉果，并且娴熟三藏。后来，更是成为宣说佛法的优秀比丘。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

5. Sānusāmaṇeravatthu

Idaṃpureti imaṃ dhammadesanaṃ satthā jetavane viharanto sānuṃ nāma sāmaṇeraṃ ārabbha kathesi.

So kira ekissā upāsikāya ekaputtako ahosi. Atha naṃ sā daharakāleyeva pabbājesi. So pabbajitakālato paṭṭhāya sīlavā ahosi vattasampanno, ācariyupajjhāyaāgantukānaṃ vattaṃ katameva hoti. Māsassa aṭṭhame divase pātova uṭṭhāya udakamāḷake udakaṃ upaṭṭhāpetvā dhammassavanaggaṃ sammajjitvā āsanaṃ paññāpetvā dīpaṃ jāletvā madhurassarena dhammassavanaṃ ghoseti. Bhikkhū tassa thāmaṃ ñatvā “sarabhaññaṃ bhaṇa sāmaṇerā”ti ajjhesanti. So “mayhaṃ hadayavāto rujati, kāyo vā bādhatī”ti kiñci paccāhāraṃ akatvā dhammāsanaṃ abhirūhitvā ākāsagaṅgaṃ otārento viya sarabhaññaṃ vatvā otaranto “mayhaṃ mātāpitūnaṃ imasmiṃ sarabhaññe pattiṃ dammī”ti vadati. Tassa manussā mātāpitaro pattiyā dinnabhāvaṃ na jānanti. Anantarattabhāve panassa mātā yakkhinī hutvā nibbattā, sā devatāhi saddhiṃ āgantvā dhammaṃ sutvā “sāmaṇerena dinnapattiṃ anumodāmi, tātā”ti vadati. “Sīlasampanno ca nāma bhikkhu sadevakassa lokassa piyo hotī”ti tasmiṃ sāmaṇere devatā salajjā sagāravā mahābrahmānaṃ viya aggikkhandhaṃ viya ca naṃ maññanti. Sāmaṇere gāravena tañca yakkhiniṃ garukaṃ katvā passanti. Tā dhammassavanayakkhasamāgamādīsu “sānumātā sānumātā”ti yakkhiniyā aggāsanaṃ aggodakaṃ aggapiṇḍaṃ denti. Mahesakkhāpi yakkhā taṃ disvā maggā okkamanti, āsanā vuṭṭhahanti.

Atha kho sāmaṇero vuḍḍhimanvāya paripakkindriyo anabhiratiyā pīḷito anabhiratiṃ vinodetuṃ asakkonto paruḷhakesanakho kiliṭṭhanivāsanapārupano kassaci anārocetvā pattacīvaramādāya ekakova mātugharaṃ agamāsi. Upāsikā puttaṃ disvā vanditvā āha – “kiṃ, tāta, tvaṃ pubbe ācariyupajjhāyehi vā daharasāmaṇerehi vā saddhiṃ idhāgacchasi, kasmā ekakova ajja āgatosī”ti? So ukkaṇṭhitabhāvaṃ ārocesi. Sā upāsikā nānappakārena gharāvāse ādīnavaṃ dassetvā puttaṃ ovadamānāpi saññāpetuṃ asakkontī “appeva nāma attano dhammatāyapi sallakkheyyā”ti anuyyojetvā “tiṭṭha, tāta, yāva te yāgubhattaṃ sampādemi, yāguṃ pivitvā katabhattakiccassa te manāpāni vatthāni nīharitvā dassāmī”ti vatvā āsanaṃ paññāpetvā adāsi. Nisīdi sāmaṇero. Upāsikā muhutteneva yāgukhajjakaṃ sampādetvā adāsi. Atha “bhattaṃ sampādessāmī”ti avidūre nisinnā taṇḍule dhovati. Tasmiṃ samaye sā yakkhinī “kahaṃ nu kho sāmaṇero, kacci bhikkhāhāraṃ labhati, no”ti āvajjamānā tassa vibbhamitukāmatāya nisinnabhāvaṃ ñatvā “sāmaṇero me mahesakkhānaṃ devatānaṃ antare lajjaṃ uppādeyya, gacchāmissa vibbhamane antarāyaṃ karissāmī”ti āgantvā tassa sarīre adhimuccitvā gīvaṃ parivattetvā kheḷena paggharantena bhūmiyaṃ nipati. Upāsikā puttassa taṃ vippakāraṃ disvā vegena gantvā puttaṃ āliṅgetvā ūrūsu nipajjāpesi. Sakalagāmavāsino āgantvā balikammādīni kariṃsu. Upāsikā pana paridevamānā imā gāthā abhāsi –

“Cātuddasiṃ pañcadasiṃ, yā ca pakkhassa aṭṭhamī;

Pāṭihāriyapakkhañca, aṭṭhaṅgasusamāgataṃ.

“Uposathaṃ upavasanti, brahmacariyaṃ caranti ye;

Na tehi yakkhā kīḷanti, iti me arahataṃ sutaṃ;

Sā dāni ajja passāmi, yakkhā kīḷanti sānunā”ti. (saṃ. ni. 1.239);

Upāsikāya vacanaṃ sutvā –

“Cātuddasiṃ pañcadasiṃ, yā ca pakkhassa aṭṭhamī;

Pāṭihāriyapakkhañca, aṭṭhaṅgasusamāgataṃ.

“Uposathaṃ upavasanti, brahmacariyaṃ caranti ye;

Na tehi yakkhā kīḷanti, sāhu te arahataṃ sutan”ti. (saṃ. ni. 1.239) –

Vatvā āha –

“Sānuṃ pabuddhaṃ vajjāsi, yakkhānaṃ vacanaṃ idaṃ;

Mākāsi pāpakaṃ kammaṃ, āvi vā yadi vā raho.

“Sace ca pāpakaṃ kammaṃ, karissasi karosi vā;

Na te dukkhā pamutyatthi, uppaccāpi palāyato”ti. (saṃ. ni. 1.239);

Evaṃ pāpakaṃ kammaṃ katvā sakuṇassa viya uppatitvā palāyatopi te mokkho natthīti vatvā sā yakkhinī sāmaṇeraṃ muñci. So akkhīni ummīletvā mātaraṃ kese vikiriya assasantiṃ passasantiṃ rodamānaṃ sakalagāmavāsino ca sannipatite disvā attano yakkhena gahitabhāvaṃ ajānanto “ahaṃ pubbe pīṭhe nisinno, mātā me avidūre nisīditvā taṇḍule dhovi, idāni panamhi bhūmiyaṃ nipanno, kiṃ nu kho etan”ti nipannakova mātaraṃ āha –

“Mataṃ vā amma rodanti, yo vā jīvaṃ na dissati;

Jīvantaṃ amma passantī, kasmā maṃ amma rodasī”ti. (theragā. 44; saṃ. ni. 1.239);

Athassa mātā vatthukāmakilesakāme pahāya pabbajitassa puna vibbhamanatthaṃ āgamane ādīnavaṃ dassentī āha –

“Mataṃ vā putta rodanti, yo vā jīvaṃ na dissati;

Yo ca kāme cajitvāna, punarāgacchate idha;

Taṃ vāpi putta rodanti, puna jīvaṃ mato hi so”ti. (saṃ. ni. 1.239);

Evañca pana vatvā gharāvāsaṃ kukkuḷasadisañceva narakasadisañca katvā gharāvāse ādīnavaṃ dassentī puna āha –

“Kukkuḷā ubbhato tāta, kukkuḷaṃ patitumicchasi;

Narakā ubbhato tāta, narakaṃ patitumicchasī”ti. (saṃ. ni. 1.239);

Atha naṃ, “putta, bhaddaṃ tava hotu, mayā pana ‘ayaṃ no puttako ḍayhamāno’ti gehā bhaṇḍaṃ viya nīharitvā buddhasāsane pabbājito, gharāvāse puna ḍayhituṃ icchasi. Abhidhāvatha parittāyatha noti imamatthaṃ kassa ujjhāpayāma kaṃ nijjhāpayāmā”ti dīpetuṃ imaṃ gāthamāha –

“Abhidhāvatha bhaddante, kassa ujjhāpayāmase;

Ādittā nīhataṃ bhaṇḍaṃ, puna ḍayhitumicchasī”ti. (saṃ. ni. 1.239);

So mātari kathentiyā kathentiyā sallakkhetvā “natthi mayhaṃ gihibhāvena attho”ti āha. Athassa mātā “sādhu, tātā”ti tuṭṭhā paṇītabhojanaṃ bhojetvā “kativassosi, tātā”ti pucchitvā paripuṇṇavassabhāvaṃ ñatvā ticīvaraṃ paṭiyādesi. So paripuṇṇapattacīvaro upasampadaṃ labhi. Athassa acirūpasampannassa satthā cittaniggahe ussāhaṃ janento “cittaṃ nāmetaṃ nānārammaṇesu dīgharattaṃ cārikaṃ carantaṃ aniggaṇhantassa sotthibhāvo nāma natthi, tasmā aṅkusena mattahatthino viya cittassa niggaṇhane yogo karaṇīyo”ti vatvā imaṃ gāthamāha –

326.

“Idaṃ pure cittamacāri cārikaṃ,

Yenicchakaṃ yatthakāmaṃ yathāsukhaṃ;

Tadajjahaṃ niggahessāmi yoniso,

Hatthippabhinnaṃ viya aṅkusaggaho”ti.

Tassattho – idaṃ cittaṃ nāma ito pubbe rūpādīsu ca ārammaṇesu rāgādīnaṃ yena kāraṇena icchati, yatthevassa kāmo uppajjati, tassa vasena yattha kāmaṃ yathāruci carantassa sukhaṃ hoti, tatheva vicaraṇato yathāsukhaṃ dīgharattaṃ cārikaṃ cari, taṃ ajja ahaṃ pabhinnaṃ mattahatthiṃ hatthācariyasaṅkhāto cheko aṅkusaggaho aṅkusena viya yonisomanasikārena niggahessāmi, nāssa vītikkamituṃ dassāmīti.

Desanāvasāne sānunā saddhiṃ dhammassavanāya upasaṅkamantānaṃ bahūnaṃ devatānaṃ dhammābhisamayo ahosi. Sopāyasmā tepiṭakaṃ buddhavacanaṃ uggaṇhitvā mahādhammakathiko hutvā vīsavassasataṃ ṭhatvā sakalajambudīpaṃ saṅkhobhetvā parinibbāyīti.

Sānusāmaṇeravatthu pañcamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/23. Nāgavagga 象品 (Dhp 23, 320-333)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 23.6 Pāveyyakahatthivatthu 象脱离沼泥 (Dhp 23.6, 327)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

327.

Appamādaratā hotha, sacittamanurakkhatha;

Duggā uddharathattānaṃ, paṅke sannova [sattova (sī. pī.)] kuñjaro.

☸---------------------------------------------------------------------

三二七 你们应当乐于保持不放逸（持续的正念），好好守护自己的心；要将自己从困境（恶趣或烦恼）中救拔出来，如同陷入泥坑的大象（努力自拔）。

☸.....................................................................

随着鼓声振作的老象

人应该乐于保持正念现前（不放逸），并且妥善守护自己的心；

如同大象凭借自己的力量脱离沼泥，

修行的人也应凭借自己的力量脱离烦恼的陷阱。（偈 327）

大象波梨耶（Pāveyyaka）年轻的时候非常强壮，但老了以后，却衰弱不堪。有一天，它走到一个池塘时，陷在了泥淖中，无法脱困。国王知道这件事后，就派一位驯象师去帮助它。驯象师抵达波梨耶陷身的地方时，就命令人擂响战鼓。波梨耶听见战鼓声时，感觉自己仿佛又回到了战场，精神为之大振，一鼓作气，脱离了困境。

佛陀以波梨耶的故事告诫众多比丘：“比丘们！就像波梨耶自行脱离困境一样，你们也要凭借自己的力量从精神的烦恼（泥淖）中解脱出来。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

6. Pāveyyakahatthivatthu

Appamādaratāti imaṃ dhammadesanaṃ satthā jetavane viharanto kosalarañño pāveyyakaṃ nāma hatthiṃ ārabbha kathesi.

So kira hatthī taruṇakāle mahābalo hutvā aparena samayena jarāvātavegabbhāhato hutvā ekaṃ mahantaṃ saraṃ oruyha kalale laggitvā uttarituṃ nāsakkhi. Mahājano taṃ disvā “evarūpopi nāma hatthī imaṃ dubbalabhāvaṃ patto”ti kathaṃ samuṭṭhāpesi. Rājā taṃ pavattiṃ sutvā hatthācariyaṃ āṇāpesi – “gaccha, ācariya, taṃ hatthiṃ kalalato uddharāhī”ti. So gantvā tasmiṃ ṭhāne saṅgāmasīsaṃ dassetvā saṅgāmabheriṃ ākoṭāpesi. Mānajātiko hatthī vegenuṭṭhāya thale patiṭṭhahi. Bhikkhū taṃ kāraṇaṃ disvā satthu ārocesuṃ. Satthā “tena, bhikkhave , hatthinā pakatipaṅkaduggato attā uddhaṭo, tumhe pana kilesadugge pakkhandā. Tasmā yoniso padahitvā tumhepi tato attānaṃ uddharathā”ti vatvā imaṃ gāthamāha –

327.

“Appamādaratā hotha, sacittamanurakkhatha;

Duggā uddharathattānaṃ, paṅke sannova kuñjaro”ti.

Tattha appamādaratāti satiyā avippavāse abhiratā hotha. Sacittanti rūpādīsu ārammaṇesu attano cittaṃ yathā vītikkamaṃ na karoti, evaṃ rakkhatha. Duggāti yathā so paṅke sanno kuñjaro hatthehi ca pādehi ca vāyāmaṃ katvā paṅkaduggato attānaṃ uddharitvā thale patiṭṭhito, evaṃ tumhepi kilesaduggato attānaṃ uddharatha, nibbānathale patiṭṭhāpethāti attho.

Desanāvasāne te bhikkhū arahatte patiṭṭhahiṃsūti.

Pāveyyakahatthivatthu chaṭṭhaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/23. Nāgavagga 象品 (Dhp 23, 320-333)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 23.7 Sambahulabhikkhuvatthu 大象照顾佛陀 (Dhp 23.7, 328-330)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

328.

Sace labhetha nipakaṃ sahāyaṃ, saddhiṃ caraṃ sādhuvihāridhīraṃ;

Abhibhuyya sabbāni parissayāni, careyya tenattamano satīmā.

☸---------------------------------------------------------------------

三百二十八 如果能得到贤明、行为端正、智慧具足的同伴一起同行，就应该征服一切危难，和他一起，内心满足并保持正念地同行。

☸.....................................................................

照顾佛陀的大象（参考“憍赏弥争论不休的比丘们”偈6）

如果有行为端庄、智慧具足、适合共住的益友，

应该欣然与他共住，克服所有的困难。 (偈 328)

☸*********************************************************************

329.

No ce labhetha nipakaṃ sahāyaṃ, saddhiṃ caraṃ sādhuvihāridhīraṃ;

Rājāva raṭṭhaṃ vijitaṃ pahāya, eko care mātaṅgaraññeva nāgo.

☸---------------------------------------------------------------------

三百二十九 如果找不到贤明、行为端正、智慧具足的同伴一起同行，就应该像国王舍弃所征服的国家一样，如同大象独自在森林中行走。

☸.....................................................................

但如果没有行为端庄、智慧具足、适合共住的益友，

就应该像国王放弃王国，或独自生活在森林中的象，独自居处。 (偈 329)

☸*********************************************************************

330.

Ekassa caritaṃ seyyo, natthi bāle sahāyatā;

Eko care na ca pāpāni kayirā, appossukko mātaṅgaraññeva nāgo.

☸---------------------------------------------------------------------

三百三十 独自修行最为殊胜，不与愚人为伴。独自修行，不造作恶业，如同大象无忧无虑地独自在森林中漫游。

☸.....................................................................

宁可一人独居，也不要与无明的人为友，

独自居处，不造作恶行，自由自在，如同森林中的象。 (偈 330)

乔赏弥的比丘有一次因一件小事而引发不幸的争吵，他们甚至不听佛陀的劝解。佛陀就一个人独自到一处林子里去结夏安居，在这期间，大象波利哩亚卡妥善护守着佛陀。相反地，当地的信徒明白佛陀离开的原因后，不再供养这些比丘。他们终于知道犯错了，就拜托阿难尊者前去邀请佛陀回来。

结夏安居结束后，阿难和五百比丘到佛陀安居的林子里。五百比丘在林子以外等待，阿难独自进去见佛陀。佛陀要阿难叫五百比丘全都进来。他们进来向佛陀顶礼问讯后，说：“世尊！您一个人独自在这林子里结夏安居，真是辛苦了。”

“比丘们！快不要这么说，波利哩亚卡大象在这段期间里妥善护守着我，它实在是个好朋友，真正的朋友！人如果有它这种朋友，应永远护持这份友谊。但如果无法找到真正的朋友，最好还是独处。”佛陀如是说。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

7. Sambahulabhikkhuvatthu

Sace labhethāti imaṃ dhammadesanaṃ satthā pālileyyakaṃ nissāya rakkhitavanasaṇḍe viharanto sambahule bhikkhū ārabbha kathesi. Vatthu yamakavagge “pare ca na vijānantī”ti gāthāvaṇṇanāya āgatameva. Vuttañhetaṃ (dha. pa. aṭṭha. 1.5 kosambakavatthu) –

Tathāgatassa tattha hatthināgena upaṭṭhiyamānassa vasanabhāvo sakalajambudīpe pākaṭo ahosi. Sāvatthinagarato “anāthapiṇḍiko visākhā mahāupāsikā”ti evamādīni mahākulāni ānandattherassa sāsanaṃ pahiṇiṃsu “satthāraṃ no, bhante, dassethā”ti. Disāvāsinopi pañcasatā bhikkhū vuṭṭhavassā ānandattheraṃ upasaṅkamitvā “cirassutā no, āvuso ānanda, bhagavato sammukhā dhammī kathā, sādhu mayaṃ, āvuso ānanda, labheyyāma bhagavato sammukhā dhammiṃ kathaṃ savanāyā”ti yāciṃsu. Thero te bhikkhū ādāya tattha gantvā “temāsaṃ ekavihārino tathāgatassa santikaṃ ettakehi bhikkhūhi saddhiṃ upasaṅkamanaṃ ayuttan”ti cintetvā te bhikkhū bahi ṭhapetvā ekakova satthāraṃ upasaṅkami. Pālileyyako taṃ disvā daṇḍamādāya pakkhandi. Taṃ satthā oloketvā “apehi, apehi, pālileyyaka, mā vārayi, buddhupaṭṭhāko eso”ti āha. So tattheva daṇḍaṃ chaḍḍetvā pattacīvarapaṭiggahaṇaṃ āpucchi. Thero nādāsi. Nāgo “sace uggahitavatto bhavissati, satthu nisīdanapāsāṇaphalake attano parikkhāraṃ na ṭhapessatī”ti cintesi. Thero pattacīvaraṃ bhūmiyaṃ ṭhapesi. Vattasampannā hi garūnaṃ āsane vā sayane vā attano parikkhāraṃ na ṭhapenti.

Thero satthāraṃ vanditvā ekamantaṃ nisīdi. Satthā “ekakova āgatosī”ti pucchitvā pañcahi bhikkhusatehi āgatabhāvaṃ sutvā “kahaṃ pana te”ti pucchitvā “tumhākaṃ cittaṃ ajānanto bahi ṭhapetvā āgatomhī”ti vutte “pakkosāhi ne”ti āha. Thero tathā akāsi. Satthā tehi bhikkhūhi saddhiṃ paṭisanthāraṃ katvā tehi bhikkhūhi, “bhante, bhagavā buddhasukhumālo ceva khattiyasukhumālo ca, tumhehi temāsaṃ ekakehi tiṭṭhantehi nisīdantehi ca dukkaraṃ kataṃ, vattapaṭivattakārakopi mukhodakādidāyakopi nāhosi maññe”ti vutte, “bhikkhave, pālileyyakahatthinā mama sabbakiccāni katāni. Evarūpañhi sahāyaṃ labhantena ekakova vasituṃ yuttaṃ, alabhantassa ekacārikabhāvova seyyo”ti vatvā nāgavagge imā gāthā abhāsi –

328.

“Sace labhetha nipakaṃ sahāyaṃ,

Saddhiṃcaraṃ sādhuvihāri dhīraṃ;

Abhibhuyya sabbāni parissayāni,

Careyya tenattamano satīmā.

329.

“No ce labhetha nipakaṃ sahāyaṃ,

Saddhiṃcaraṃ sādhuvihāri dhīraṃ;

Rājāva raṭṭhaṃ vijitaṃ pahāya,

Eko care mātaṅgaraññeva nāgo.

330.

“Ekassa caritaṃ seyyo,

Natthi bāle sahāyatā;

Eko care na ca pāpāni kayirā,

Appossukko mātaṅgaraññeva nāgo”ti.

Tattha nipakanti nepakkapaññāya samannāgataṃ. Sādhuvihāri dhīranti bhaddakavihāriṃ paṇḍitaṃ. Parissayānīti tādisaṃ mettāvihāriṃ sahāyaṃ labhanto sīhabyagghādayo pākaṭaparissaye ca rāgabhayadosabhayamohabhayādayo paṭicchannaparissaye cāti sabbeva parissaye abhibhavitvā tena saddhiṃ attamano upaṭṭhitasatī hutvā careyya, vihareyyāti attho.

Rājāva raṭṭhanti raṭṭhaṃ hitvā gato mahājanakarājā viya. Idaṃ vuttaṃ hoti – yathā vijitabhūmipadeso rājā “idaṃ rajjaṃ nāma mahantaṃ pamādaṭṭhānaṃ, kiṃ me rajjena kāritenā”ti vijitaṃ raṭṭhaṃ pahāya ekakova mahāraññaṃ pavisitvā tāpasapabbajjaṃ pabbajitvā catūsu iriyāpathesu ekakova carati, evaṃ ekakova careyyāti. Mātaṅgaraññeva nāgoti yathā ca “ahaṃ kho ākiṇṇo viharāmi hatthīhi hatthinīhi hatthikaḷabhehi hatthicchāpehi, chinnaggāni ceva tiṇāni khādāmi, obhaggobhaggañca me sākhābhaṅgaṃ khādanti, āvilāni ca pānīyāni pivāmi, ogāhā ca me uttiṇṇassa hatthiniyo kāyaṃ upanighaṃsantiyo gacchanti, yaṃnūnāhaṃ ekakova gaṇamhā vūpakaṭṭho vihareyyan”ti (mahāva. 467; udā. 35) evaṃ paṭisañcikkhitvā gamanato mātaṅgoti laddhanāmo imasmiṃ araññe ayaṃ hatthināgo yūthaṃ pahāya sabbiriyāpathesu ekakova sukhaṃ carati, evampi ekova careyyāti attho.

Ekassāti pabbajitassa hi pabbajitakālato paṭṭhāya ekībhāvābhiratassa ekakasseva caritaṃ seyyo. Natthi bāle sahāyatāti cūḷasīlaṃ majjhimasīlaṃ mahāsīlaṃ dasa kathāvatthūni terasa dhutaṅgaguṇāni vipassanāñāṇaṃ cattāro maggā cattāri phalāni tisso vijjā cha abhiññā amatamahānibbānanti ayañhi sahāyatā nāma. Sā bāle nissāya adhigantuṃ na sakkāti natthi bāle sahāyatā. Ekoti iminā kāraṇena sabbiriyāpathesu ekakova careyya, appamattakānipi na ca pāpāni kayirā. Yathā so appossukko nirālayo imasmiṃ araññe mātaṅganāgo icchiticchitaṭṭhāne sukhaṃ carati, evaṃ ekakova hutvā careyya, appamattakānipi na ca pāpāni kareyyāti attho. Tasmā tumhehi patirūpaṃ sahāyaṃ alabhantehi ekacārīheva bhavitabbanti imamatthaṃ dassento satthā tesaṃ bhikkhūnaṃ imaṃ dhammadesanaṃ desesi.

Desanāvasāne pañcasatāpi te bhikkhū arahatte patiṭṭhahiṃsūti.

Sambahulabhikkhuvatthu sattamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/23. Nāgavagga 象品 (Dhp 23, 320-333)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 23.8 Māravatthu 波旬怂恿佛陀 (Dhp 23.8, 331-333)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

331.

Atthamhi jātamhi sukhā sahāyā, tuṭṭhī sukhā yā itarītarena;

Puññaṃ sukhaṃ jīvitasaṅkhayamhi, sabbassa dukkhassa sukhaṃ pahānaṃ.

☸---------------------------------------------------------------------

三百三十一 需要时有朋友是快乐的，满足于任何所得是快乐的，生命终结时有善业是快乐的，舍弃一切苦是快乐的。

☸.....................................................................

魔波旬企图怂恿佛陀

在患难的时候，得遇善友是一件好事；

知足是一件好事；

生命即将结束时，能具足功德是一件好事；

能够解除所有苦是一件好事。 (偈 331)

☸*********************************************************************

332.

Sukhā matteyyatā loke, atho petteyyatā sukhā;

Sukhā sāmaññatā loke, atho brahmaññatā sukhā.

☸---------------------------------------------------------------------

三百三十二 世间尊敬母亲是快乐的，尊敬父亲也是快乐的；世间尊敬沙门是快乐的，尊敬圣者也是快乐的。

☸.....................................................................

今生能礼敬、照顾母亲是件好事；

今生能礼敬、照顾父亲是件好事；

今生能礼敬、照顾沙门是件好事；

今生能礼敬、照顾圣者是件好事； (偈 332)

☸*********************************************************************

333.

Sukhaṃ yāva jarā sīlaṃ, sukhā saddhā patiṭṭhitā;

Sukho paññāya paṭilābho, pāpānaṃ akaraṇaṃ sukhaṃ.

Nāgavaggo tevīsatimo niṭṭhito.

☸---------------------------------------------------------------------

三百三十三 持戒到老是快乐的，信仰坚定是快乐的，获得智慧是快乐的，不造作恶业是快乐的。

☸.....................................................................

老年时，仍然能够持戒是件好事；

具有正信是件好事；

智慧具足是件好事；不造作恶业是件好事。

(偈 333)

有一次，佛陀在喜马拉雅山附近居留时，发现很多百姓受到暴虐君主不公平的统治， 他心想，是否有法子可以使这些君主能公平、如法地善待百姓。魔波旬明白佛陀的心思后，就怂恿佛陀当国王。

佛陀对魔波旬说：“邪恶的魔波旬！你的教法和我的大不相同，你无法左右我，人应该警觉那些口口声声要帮助我们，而实际上却处处为自己利益打算的 \"朋友\"。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

8. Māravatthu

Atthamhīti imaṃ dhammadesanaṃ satthā himavantapadese araññakuṭikāyaṃ viharanto māraṃ ārabbha kathesi.

Tasmiṃ kira kāle rājāno manusse pīḷetvā rajjaṃ kārenti. Atha bhagavā adhammikarājūnaṃ rajje daṇḍakaraṇapīḷite manusse disvā kāruññena evaṃ cintesi – “sakkā nu kho rajjaṃ kāretuṃ ahanaṃ aghātayaṃ, ajinaṃ ajāpayaṃ, asocaṃ asocāpayaṃ dhammenā”ti, māro pāpimā taṃ bhagavato parivitakkaṃ ñatvā “samaṇo 乔达摩 ‘sakkā nu kho rajjaṃ kāretun’ti cintesi, idāni rajjaṃ kāretukāmo bhavissati, rajjañca nāmetaṃ pamādaṭṭhānaṃ, taṃ kārente sakkā okāsaṃ labhituṃ, gacchāmi ussāhamassa janessāmī”ti cintetvā satthāraṃ upasaṅkamitvā āha – “kāretu, bhante, bhagavā rajjaṃ, kāretu sugato rajjaṃ ahanaṃ aghātayaṃ, ajinaṃ ajāpayaṃ, asocaṃ asocāpayaṃ dhammenā”ti. Atha naṃ satthā “kiṃ pana me tvaṃ, pāpima, passasi, yaṃ maṃ tvaṃ evaṃ vadesī”ti vatvā “bhagavatā kho, bhante, cattāro iddhipādā subhāvitā. Ākaṅkhamāno hi bhagavā himavantaṃ pabbatarājaṃ ‘suvaṇṇan’ti adhimucceyya, tañca suvaṇṇameva assa, ahampi kho dhanena dhanakaraṇīyaṃ karissāmi, tumhe dhammena rajjaṃ kāressathā”ti tena vutte –

“Pabbatassa suvaṇṇassa, jātarūpassa kevalo;

Dvittāva nālamekassa, iti vidvā samañcare.

“Yo dukkhamadakkhi yatonidānaṃ,

Kāmesu so jantu kathaṃ nameyya;

Upadhiṃ viditvā saṅgoti loke,

Tasseva jantu vinayāya sikkhe”ti. (saṃ. ni. 1.156) –

Imāhi gāthāhi saṃvejetvā “añño eva kho, pāpima, tava ovādo, añño mama, tayā saddhiṃ dhammasaṃsandanā nāma natthi, ahañhi evaṃ ovadāmī”ti vatvā imā gāthā abhāsi –

331.

“Atthamhi jātamhi sukhā sahāyā,

Tuṭṭhī sukhā yā itarītarena;

Puññaṃ sukhaṃ jīvitasaṅkhayamhi,

Sabbassa dukkhassa sukhaṃ pahānaṃ.

332.

“Sukhā matteyyatā loke,

Atho petteyyatā sukhā;

Sukhā sāmaññatā loke,

Atho brahmaññatā sukhā.

333.

“Sukhaṃ yāva jarāsīlaṃ, sukhā saddhā patiṭṭhitā;

Sukho paññāya paṭilābho, pāpānaṃ akaraṇaṃ sukhan”ti.

Tattha atthamhīti pabbajitassāpi hi cīvarakaraṇādike vā adhikaraṇavūpasamādike vā gihinopi kasikammādike vā balavapakkhasannissitehi abhibhavanādike vā kicce uppanne ye taṃ kiccaṃ nipphādetuṃ vā vūpasametuṃ vā sakkonti, evarūpā sukhā sahāyāti attho. Tuṭṭhī sukhāti yasmā pana gihinopi sakena asantuṭṭhā sandhicchedādīni ārabhanti, pabbajitāpi nānappakāraṃ anesanaṃ. Iti te sukhaṃ na vindantiyeva. Tasmā yā itarītarena parittena vā vipulena vā attano santakena santuṭṭhi, ayameva sukhāti attho. Puññanti maraṇakāle pana yathājjhāsayena pattharitvā katapuññakammameva sukhaṃ. Sabbassāti sakalassapi pana vaṭṭadukkhassa pahānasaṅkhātaṃ arahattameva imasmiṃ loke sukhaṃ nāma.

Matteyyatāti mātari sammā paṭipatti. Petteyyatāti pitari sammā paṭipatti. Ubhayenapi mātāpitūnaṃ upaṭṭhānameva kathitaṃ. Mātāpitaro hi puttānaṃ anupaṭṭhahanabhāvaṃ ñatvā attano santakaṃ bhūmiyaṃ vā nidahanti, paresaṃ vā vissajjenti, “mātāpitaro na upaṭṭhahantī”ti nesaṃ nindāpi vaḍḍhati, kāyassa bhedā gūthanirayepi nibbattanti. Ye pana mātāpitaro sakkaccaṃ upaṭṭhahanti, te tesaṃ santakaṃ dhanampi pāpuṇanti, pasaṃsampi labhanti, kāyassa bhedā sagge nibbattanti. Tasmā ubhayampetaṃ sukhanti vuttaṃ. Sāmaññatāti pabbajitesu sammā paṭipatti. Brahmaññatāti bāhitapāpesu buddhapaccekabuddhasāvakesu sammā paṭipattiyeva. Ubhayenapi tesaṃ catūhi paccayehi paṭijagganabhāvo kathito, idampi loke sukhaṃ nāma kathikaṃ.

Sīlanti maṇikuṇḍalarattavatthādayo hi alaṅkārā tasmiṃ tasmiṃ vaye ṭhitānaṃyeva sobhanti. Na daharānaṃ alaṅkāro mahallakakāle, mahallakānaṃ vā alaṅkāro daharakāle sobhati, “ummattako esa maññe”ti garahuppādanena pana dosameva janeti. Pañcasīladasasīlādibhedaṃ pana sīlaṃ daharassāpi mahallakassāpi sabbavayesu sobhatiyeva, “aho vatāyaṃ sīlavā”ti pasaṃsuppādanena somanassameva āvahati. Tena vuttaṃ – sukhaṃ yāva jarā sīlanti. Saddhā patiṭṭhitāti lokiyalokuttarato duvidhāpi saddhā niccalā hutvā patiṭṭhitā. Sukho paññāya paṭilābhoti lokiyalokuttarapaññāya paṭilābho sukho. Pāpānaṃakaraṇanti setughātavasena pana pāpānaṃ akaraṇaṃ imasmiṃ loke sukhanti attho.

Desanāvasāne bahūnaṃ devatānaṃ dhammābhisamayo ahosīti.

Māravatthu aṭṭhamaṃ.

Nāgavaggavaṇṇanā niṭṭhitā.

Tevīsatimo vaggo.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/24. Taṇhāvagga 爱欲品 (Dhp 24, 334-359)”

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【经名】 24.1 Kapilamacchavatthu 迦毗罗金鱼臭口 (Dhp 24.1, 334-337)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

24. Taṇhāvaggo

334.

Manujassa pamattacārino, taṇhā vaḍḍhati māluvā viya;

So plavatī [plavati (sī. pī.), palavetī (ka.), uplavati (?)] hurā huraṃ, phalamicchaṃva vanasmi vānaro.

☸---------------------------------------------------------------------

二十四 爱欲品

三百三十四 对于放逸生活的人，贪爱像蔓草一样增长；他从此生到彼生，（不断轮回），就像林中的猴子追求（不同的）果实。

☸.....................................................................

口臭的金鱼

放逸人的贪爱，如同蔓草到处增长（攀缘），

他们不停地生死轮回，

一如林中的猿猴不停的寻找水果。 (偈 334)

☸*********************************************************************

335.

Yaṃ esā sahate jammī, taṇhā loke visattikā;

Sokā tassa pavaḍḍhanti, abhivaṭṭhaṃva [abhivaḍḍhaṃva (syā.), abhivaṭṭaṃva (pī.), abhivuḍḍhaṃva (ka.)] bīraṇaṃ.

☸---------------------------------------------------------------------

三百三十五 在这个世间，谁被这卑劣、纠缠的贪爱所征服，他的忧愁就会增长，如同雨后的毗罗草。

☸.....................................................................

在此世间，如果为恶欲所缠缚，

苦痛增长如同雨后的毗罗草。 (偈 335)

☸*********************************************************************

336.

Yo cetaṃ sahate jammiṃ, taṇhaṃ loke duraccayaṃ;

Sokā tamhā papatanti, udabinduva pokkharā.

☸---------------------------------------------------------------------

三百三十六 在这个世间，谁能征服这难以克服的卑劣贪爱，忧愁就会从他身上脱落，如同水珠从莲叶上滚落。

☸.....................................................................

但，在这世间，如果能够降伏难以克服的贪欲，

则苦痛远离，如同水滴滑落莲花叶。 (偈 336)

☸*********************************************************************

337.

Taṃ vo vadāmi bhaddaṃ vo, yāvantettha samāgatā;

Taṇhāya mūlaṃ khaṇatha, usīratthova bīraṇaṃ;

Mā vo naḷaṃva sotova, māro bhañji punappunaṃ.

☸---------------------------------------------------------------------

三百三十七 我告诉你们这件好事：愿聚集在这里的你们都安好！你们要挖掘贪爱的根，就像寻找香根草（毗罗那）的人挖掘它的甜根一样。不要让魔罗像洪水摧毁芦苇一样，一次又一次地摧毁你们。

☸.....................................................................

所以，恭贺所有聚集在此的人，深入掘除爱欲的根，

如同想得到甜根的人，努力挖掘毗罗草；

不要让魔波旬像洪水伤害芦苇草般，一再伤害你们。 (偈 337)

舍卫城的一群渔夫捕到一只非常漂亮的金色鱼。这鱼实在太漂亮了，他们就把它献给国王，国王也带着鱼去见世尊。但当鱼张开嘴巴时，一股恶臭刹那间弥漫整个精舍，国王问佛陀，为什么如此漂亮的鱼，却口臭难耐。

佛陀说，迦叶佛时，这鱼原是一名叫迦毗罗的比丘，由于非常娴熟佛法，所以有相 当好的名声和荣耀，但也因此贡高，瞧不起其他比丘。若有比丘向他指出什么是正确， 什么是错误时，他总是讥讽地说：“你又懂得多少？”言下之意，就是他比其他比丘懂 得太多了。许多比丘渐渐迴避他。有一次，他正在诵比丘的别解脱律仪戒 (Patimokkha Sila) 时，没有任何比丘加入他的行列，当他察觉其他比丘都默默不语时，他说：“没 有所谓的经、律与论。我不在乎你们听不听别解脱律仪戒。”说完话后，就离开了。迦 毗罗比丘的言行障碍了佛教的开展和传播。基于这份恶业，他生生世世受到很多的苦。

佛陀接着说，迦毗罗曾经向大众教导奥妙的佛法，所以仍具有美丽的金色鱼身，但 他诽谤、辱骂其他比丘和法，所以今生才会恶臭难闻。

佛陀最后告诫大众，解行并重的重要。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

24. Taṇhāvaggo

1. Kapilamacchavatthu

Manujassāti imaṃ dhammadesanaṃ satthā jetavane viharanto kapilamacchaṃ ārabbha kathesi.

Atīte kira kassapabhagavato parinibbutakāle dve kulabhātaro nikkhamitvā sāvakānaṃ santike pabbajiṃsu. Tesu jeṭṭho sāgato nāma ahosi, kaniṭṭho kapilo nāma. Mātā pana nesaṃ sādhinī nāma, kaniṭṭhabhaginī tāpanā nāma. Tāpi bhikkhunīsu pabbajiṃsu. Evaṃ tesu pabbajitesu ubho bhātaro ācariyupajjhāyānaṃ vattapaṭivattaṃ katvā viharantā ekadivasaṃ, “bhante, imasmiṃ sāsane kati dhurānī”ti pucchitvā “ganthadhuraṃ vipassanādhurañcāti dve dhurānī”ti sutvā jeṭṭho “vipassanādhuraṃ pūressāmī”ti pañca vassāni ācariyupajjhāyānaṃ santike vasitvā yāva arahattā kammaṭṭhānaṃ gahetvā araññaṃ pavisitvā vāyamanto arahattaṃ pāpuṇi. Kaniṭṭho “ahaṃ tāva taruṇo, vuḍḍhakāle vipassanādhuraṃ pūressāmī”ti ganthadhuraṃ paṭṭhapetvā tīṇi piṭakāni uggaṇhi. Tassa pariyattiṃ nissāya mahāparivāro, parivāraṃ nissāya lābho udapādi. So bāhusaccamadena matto lābhataṇhāya abhibhūto atipaṇḍitamānitāya parehi vuttaṃ kappiyampi “akappiyan”ti vadeti, akappiyampi “kappiyan”ti vadeti, sāvajjampi “anavajjan”ti, anavajjampi “sāvajjan”ti. So pesalehi bhikkhūhi “mā, āvuso kapila, evaṃ avacā”ti vatvā dhammañca vinayañca dassetvā ovadiyamānopi “tumhe kiṃ jānātha, rittamuṭṭhisadisā”tiādīni vatvā khuṃsento vambhento carati. Athassa bhātu sāgatattherassāpi bhikkhū tamatthaṃ ārocesuṃ. Sopi naṃ upasaṅkamitvā, “āvuso kapila, tumhādisānañhi sammāpaṭipatti sāsanassa āyu nāma, tasmā paṭipattiṃ pahāya kappiyādīni paṭibāhanto mā evaṃ avacā”ti ovadi. So tassapi vacanaṃ nādiyi. Evaṃ santepi thero dvattikkhattuṃ ovaditvā ovādaṃ agaṇhantaṃ “nāyaṃ mama vacanaṃ karotī”ti ñatvā “tena, āvuso, paññāyissasi sakena kammenā”ti vatvā pakkāmi . Tato paṭṭhāya naṃ aññe pesalā bhikkhū chaḍḍayiṃsu.

So durācāro hutvā durācāraparivuto viharanto ekadivasaṃ uposathagge “pātimokkhaṃ uddisissāmī”ti bījaniṃ ādāya dhammāsane nisīditvā “vattati, āvuso, ettha sannipatitānaṃ bhikkhūnaṃ pātimokkhan”ti pucchitvā “ko attho imassa paṭivacanena dinnenā”ti tuṇhībhūte bhikkhū disvā, “āvuso, dhammo vā vinayo vā natthi, pātimokkhena sutena vā asutena vā ko attho”ti vatvā āsanā vuṭṭhahi. Evaṃ so kassapassa bhagavato pariyattisāsanaṃ osakkāpesi. Sāgatattheropi tadaheva parinibbāyi. Kapilo āyupariyosāne avīcimhi mahāniraye nibbatti. Sāpissa mātā ca bhaginī ca tasseva diṭṭhānugatiṃ āpajjitvā pesale bhikkhū akkositvā paribhāsitvā tattheva nibbattiṃsu.

Tasmiṃ pana kāle pañcasatā purisā gāmaghātakādīni katvā corikāya jīvantā janapadamanussehi anubaddhā palāyamānā araññaṃ pavisitvā tattha kiñci paṭisaraṇaṃ apassantā aññataraṃ āraññikaṃ bhikkhuṃ disvā vanditvā “paṭisaraṇaṃ no, bhante, hothā”ti vadiṃsu. Thero “tumhākaṃ sīlasadisaṃ paṭisaraṇaṃ nāma natthi, sabbepi pañcasīlāni samādiyathā”ti āha. Te “sādhū”ti sampaṭicchitvā sīlāni samādiyiṃsu. Atha ne thero ovadi – “idāni tumhe sīlavantā, jīvitahetupi vo neva sīlaṃ atikkamitabbaṃ, na manopadoso kātabbo”ti. Te “sādhū”ti sampaṭicchiṃsu. Atha ne janapadamanussā taṃ ṭhānaṃ patvā ito cito ca pariyesamānā te core disvā sabbe te jīvitā voropesuṃ. Te kālaṃ katvā devaloke nibbattiṃsu, corajeṭṭhako jeṭṭhakadevaputto ahosi.

Te anulomapaṭilomavasena ekaṃ buddhantaraṃ devaloke saṃsaritvā imasmiṃ buddhuppāde sāvatthinagaradvāre pañcasatakulike kevaṭṭagāme nibbattiṃsu. Jeṭṭhakadevaputto kevaṭṭajeṭṭhakassa gehe paṭisandhiṃ gaṇhi, itare itaresu. Evaṃ tesaṃ ekadivaseyeva paṭisandhigahaṇañca mātukucchito nikkhamanañca ahosi. Kevaṭṭajeṭṭhako “atthi nu kho imasmiṃ gāme aññepi dārakā ajja jātā”ti pariyesāpetvā tesaṃ jātabhāvaṃ ñatvā “ete mama puttassa sahāyakā bhavissantī”ti sabbesaṃ posāvanikaṃ dāpesi. Te sabbepi sahapaṃsukīḷakā sahāyakā hutvā anupubbena vayappattā ahesuṃ. Tesaṃ kevaṭṭajeṭṭhakaputtova yasato ca tejato ca aggapuriso ahosi.

Kapilopi ekaṃ buddhantaraṃ niraye paccitvā vipākāvasesena tasmiṃ kāle aciravatiyā suvaṇṇavaṇṇo duggandhamukho maccho hutvā nibbatti. Athekadivasaṃ te sahāyakā “macche bandhissāmā”ti jālādīni gahetvā nadiyā khipiṃsu. Atha nesaṃ antojālaṃ so maccho pāvisi . Taṃ disvā sabbe kevaṭṭagāmavāsino uccāsaddamakaṃsu – “puttā no paṭhamaṃ macche bandhantā suvaṇṇamacchaṃ bandhiṃsu, idāni no rājā bahudhanaṃ dassatī”ti. Tepi kho sahāyakā macchaṃ nāvāya pakkhipitvā nāvaṃ ukkhipitvā rañño santikaṃ agamaṃsu. Raññāpi taṃ disvāva “kiṃ etan”ti vutte “maccho, devā”ti āhaṃsu. Rājā suvaṇṇavaṇṇaṃ macchaṃ disvā “satthā etassa suvaṇṇavaṇṇakāraṇaṃ jānissatī”ti macchaṃ gāhāpetvā bhagavato santikaṃ agamāsi. Macchena mukhe vivaṭamatteyeva sakalajetavanaṃ ativiya duggandhaṃ ahosi. Rājā satthāraṃ pucchi – “kasmā, bhante, maccho suvaṇṇavaṇṇo jāto, kasmā cassa mukhato duggandho vāyatī”ti?

Ayaṃ, mahārāja, kassapabhagavato pāvacane kapilo nāma bhikkhu ahosi bahussuto mahāparivāro lābhataṇhāya abhibhūto attano vacanaṃ agaṇhantānaṃ akkosakaparibhāsako, tassa ca bhagavato sāsanaṃ osakkāpesi, so tena kammena avīcimhi nibbattitvā vipākāvasesena idāni maccho hutvā jāto. Yaṃ pana so dīgharattaṃ buddhavacanaṃ vācesi, buddhassa ca guṇaṃ kathesi, tassa nissandena imaṃ suvaṇṇavaṇṇaṃ paṭilabhi. Yaṃ bhikkhūnaṃ akkosakaparibhāsako ahosi, tenassa mukhato duggandho vāyati. “Kathāpemi naṃ, mahārājā”ti? “Kathāpetha, bhante”ti. Atha naṃ satthā pucchi – “tvaṃsi kapilo”ti? “Āma, bhante, ahaṃ kapilo”ti. “Kuto āgatosī”ti? “Avīcimahānirayato, bhante”ti. “Jeṭṭhabhātiko te sāgato kuhiṃ gato”ti? “Parinibbuto, bhante”ti. “Mātā pana te sādhinī kahan”ti? “Mahāniraye nibbattā, bhante”ti. “Kaniṭṭhabhaginī ca te tāpanā kahan”ti? “Mahāniraye nibbattā, bhante”ti. “Idāni tvaṃ kahaṃ gamissasī”ti? “Avīcimahānirayameva, bhante”ti vatvā vippaṭisārābhibhūto nāvaṃ sīsena paharitvā tāvadeva kālaṃ katvā niraye nibbatti. Mahājano saṃviggo ahosi lomahaṭṭhajāto.

Atha bhagavā tasmiṃ khaṇe sannipatitāya parisāya cittācāraṃ oloketvā taṅkhaṇānurūpaṃ dhammaṃ desetuṃ “dhammacariyaṃ brahmacariyaṃ, etadāhu vasuttaman”ti suttanipāte (su. ni. 276) kapilasuttaṃ kathetvā imā gāthā abhāsi –

334.

“Manujassa pamattacārino, taṇhā vaḍḍhati māluvā viya;

So plavatī hurā huraṃ, phalamicchaṃva vanasmi vānaro.

335.

“Yaṃ esā sahate jammī, taṇhā loke visattikā;

Sokā tassa pavaḍḍhanti, abhivaṭṭhaṃva bīraṇaṃ.

336.

“Yo cetaṃ sahate jammiṃ, taṇhaṃ loke duraccayaṃ;

Sokā tamhā papatanti, udabinduva pokkharā.

337.

“Taṃ vo vadāmi bhaddaṃ vo, yāvantettha samāgatā;

Taṇhāya mūlaṃ khaṇatha, usīratthova bīraṇaṃ;

Mā vo naḷaṃva sotova, māro bhañji punappunan”ti.

Tattha pamattacārinoti sativossaggalakkhaṇena pamādena pamattacārissa puggalassa neva jhānaṃ na vipassanā na maggaphalāni vaḍḍhanti. Yathā pana rukkhaṃ saṃsibbantī pariyonandhantī tassa vināsāya māluvālatā vaḍḍhati , evamassa cha dvārāni nissāya punappunaṃ uppajjanato taṇhā vaḍḍhatīti attho. So plavatī hurā huranti so taṇhāvasiko puggalo bhave bhave uplavati dhāvati. Yathā kiṃ viyāti? Phalamicchaṃva vanasmi vānaro, yathā rukkhaphalaṃ icchanto vānaro vanasmiṃ dhāvati, tassa tassa rukkhassa sākhaṃ gaṇhāti, taṃ muñcitvā aññaṃ gaṇhāti, tampi muñcitvā aññaṃ gaṇhāti, “sākhaṃ alabhitvā sannisinno”ti vattabbataṃ nāpajjati, evameva taṇhāvasiko puggalo hurā huraṃ dhāvanto “ārammaṇaṃ alabhitvā taṇhāya apavattaṃ patto”ti vattabbataṃ nāpajjati.

Yanti yaṃ puggalaṃ esā lāmakabhāvena jammī visāhāratāya visapupphatāya visaphalatāya visaparibhogatāya rūpādīsu visattatāya āsattatāya visattikāti saṅkhyaṃ gatā chadvārikataṇhā abhibhavati. Yathā nāma vassāne punappunaṃ vassantena devena abhivaṭṭhaṃ bīraṇatiṇaṃ vaḍḍhati, evaṃ tassa puggalassa anto vaṭṭamūlakā sokā abhivaḍḍhantīti attho.

Duraccayanti yo pana puggalo evaṃ vuttappakāraṃ atikkamituṃ pajahituṃ dukkaratāya duraccayaṃ taṇhaṃ sahati abhibhavati, tamhā puggalā vaṭṭamūlakā sokā papatanti. Yathā nāma pokkhare padumapatte patitaṃ udakabindu na patiṭṭhāti, evaṃ na patiṭṭhahantīti attho.

Taṃ vo vadāmīti tena kāraṇena ahaṃ tumhe vadāmi. Bhaddaṃ voti bhaddaṃ tumhākaṃ hotu, mā ahaṃ kapilo viya vināsaṃ pāpuṇathāti attho. Mūlanti imissā chadvārikataṇhāya arahattamaggañāṇena mūlaṃ khaṇatha. Kiṃ viyāti? Usīratthova bīraṇaṃ, yathā usīrena atthiko puriso mahantena kudālena bīraṇaṃ khaṇati, evamassā mūlaṃ khaṇathāti attho. Mā vo naḷaṃva sotova, māro bhañji punappunanti mā tumhe nadīsote jātaṃ naḷaṃ mahāvegena āgato nadīsoto viya kilesamāro maraṇamāro devaputtamāro ca punappunaṃ bhañjatūti attho.

Desanāvasāne pañcasatāpi kevaṭṭaputtā saṃvegaṃ āpajjitvā dukkhassantakiriyaṃ patthayamānā satthu santike pabbajitvā na cirasseva dukkhassantaṃ katvā satthārā saddhiṃ āneñjavihārasamāpattidhammaparibhogena ekaparibhogā ahesunti.

Kapilamacchavatthu paṭhamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/24. Taṇhāvagga 爱欲品 (Dhp 24, 334-359)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 24.2 Sūkarapotikāvatthu 母猪业报 (Dhp 24.2, 338-343)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

338.

Yathāpi mūle anupaddave daḷhe, chinnopi rukkho punareva rūhati;

Evampi taṇhānusaye anūhate, nibbattatī dukkhamidaṃ punappunaṃ.

☸---------------------------------------------------------------------

三百三十八 即使树被砍倒，只要根未受损且坚固，它就会重新生长；同样地，如果潜在的贪爱（欲）没有被根除，这苦就会一再地生起。

☸.....................................................................

业报

如果只砍伐树，而不断除它坚固的树根，则树会再生；

同理,如果不断除爱欲的根本,则苦会一再生起。 (偈 338)

☸*********************************************************************

339.

Yassa chattiṃsati sotā, manāpasavanā bhusā;

Māhā [vāhā (sī. syā. pī.)] vahanti duddiṭṭhiṃ, saṅkappā rāganissitā.

☸---------------------------------------------------------------------

三百三十九 对那具有三十六道强烈流向感官愉悦的爱欲之流的人，这些强大的（欲望）洪流会将那错误见解、充满贪欲思绪的人冲走。

☸.....................................................................

贪着爱欲的人，会被贪欲所袭卷，透过六根而产生的思绪，会使他(她)受苦，一如狂潮袭人。 (偈 339)

☸*********************************************************************

340.

Savanti sabbadhi sotā, latā uppajja [ubbhijja (sī. syā. kaṃ. pī.)] tiṭṭhati;

Tañca disvā lataṃ jātaṃ, mūlaṃ paññāya chindatha.

☸---------------------------------------------------------------------

三百四十 爱欲之流处处流淌，（贪爱）的蔓草生起并（牢牢）站立。看见那蔓草生起，你们应以智慧斩断其根。

☸.....................................................................

潮浪(贪欲)四处冲击。蔓草也茂盛发芽，到处攀附(贪欲)，

看见蔓草扩散时，应该用智慧断除它的根。 (偈 340)

☸*********************************************************************

341.

Saritāni sinehitāni ca, somanassāni bhavanti jantuno;

Te sātasitā sukhesino, te ve jātijarūpagā narā.

☸---------------------------------------------------------------------

三百四十一 众生（心中）生起（对感官对象的）流连和贪爱执着。那些依恋欲乐、追求快乐的人，确实是会经历生与老的人。

☸.....................................................................

欲乐无常──

因此，沉缅欲乐，追求享乐的人，生灭不断。 (偈 341)

☸*********************************************************************

342.

Tasiṇāya purakkhatā pajā, parisappanti sasova bandhito [bādhito (bahūsu)];

Saṃyojanasaṅgasattakā, dukkhamupenti punappunaṃ cirāya.

☸---------------------------------------------------------------------

三百四十二 被贪爱所驱使（或包围）的众生，像落入陷阱的兔子一样（惊恐）奔走。被结缚和执着所束缚，他们长久地、一次又一次地遭受痛苦。

☸.....................................................................

沉溺爱欲的人时时惊骇，如同落入陷阱的野兔，

他们受到烦恼和五盖的紧紧缠缚,长期轮回受苦. (偈 342)

☸*********************************************************************

343.

Tasiṇāya purakkhatā pajā, parisappanti sasova bandhito;

Tasmā tasiṇaṃ vinodaye, ākaṅkhanta [bhikkhū ākaṅkhī (sī.), bhikkhu ākaṅkhaṃ (syā.)] virāgamattano.

☸---------------------------------------------------------------------

三百四十三 被贪爱所驱使（或包围）的众生，像落入陷阱的兔子一样（惊恐）奔走。因此，为自己寻求无欲（解脱）的比丘，应当去除贪爱。

☸.....................................................................

耽于爱欲的人时时惊骇，如同陷阱内的野兔。

因此，志求涅槃的比丘应该弃除贪欲。 (偈 343)

佛陀有一次在王舍城化缘时，瞥见一只母猪，佛陀微微一哂，阿难问佛陀何以一笑，佛陀说：

“阿难！这只猪在上一佛时，是住在一处精舍附近的母鸡，所以有机会听闻经文的唱诵，因此死后往生成一位公主，有一天，她在厕所中看见蛆虫，而正念现前，明白色身不净等法义；死后，往生至梵天，为婆罗门。今生，由于以前的一些恶业，却又投胎为猪。阿难！请留意观察善恶业，如何使人生死轮回永不间断！”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

2. Sūkarapotikāvatthu

Yathāpi mūleti imaṃ dhammadesanaṃ satthā veḷuvane viharanto gūthasūkarapotikaṃ ārabbha kathesi.

Ekasmiṃ kira samaye satthā rājagahaṃ piṇḍāya pavisanto ekaṃ sūkarapotikaṃ disvā sitaṃ pātvākāsi. Tassa sitaṃ karontassa mukhavivaraniggataṃ dantobhāsamaṇḍalaṃ disvā ānandatthero “ko nu kho, bhante, hetu sitassa pātukammāyā”ti sitakāraṇaṃ pucchi. Atha naṃ satthā āha – “passasetaṃ, ānanda, sūkarapotikan”ti? “Āma, bhante”ti. Esā kakusandhassa bhagavato sāsane ekāya āsanasālāya sāmantā kukkuṭī ahosi. Sā ekassa yogāvacarassa vipassanākammaṭṭhānaṃ sajjhāyantassa dhammaghosaṃ sutvā tato cutā rājakule nibbattitvā ubbarī nāma rājadhītā ahosi. Sā aparabhāge sarīravalañjaṭṭhānaṃ paviṭṭhā puḷavakarāsiṃ disvā tattha puḷavakasaññaṃ uppādetvā paṭhamaṃ jhānaṃ paṭilabhi. Sā tattha yāvatāyukaṃ ṭhatvā tato cutā brahmaloke nibbatti. Tato cavitvā puna gativasena ālulamānā idāni sūkarayoniyaṃ nibbatti, idaṃ kāraṇaṃ disvā mayā sitaṃ pātukatanti. Taṃ sutvā ānandattherappamukhā bhikkhū mahantaṃ saṃvegaṃ paṭilabhiṃsu. Satthā tesaṃ saṃvegaṃ uppādetvā bhavataṇhāya ādīnavaṃ pakāsento antaravīthiyaṃ ṭhitakova imā gāthā abhāsi –

338.

“Yathāpi mūle anupaddave daḷhe,

Chinnopi rukkho punareva rūhati;

Evampi taṇhānusaye anūhate,

Nibbattatī dukkhamidaṃ punappunaṃ.

339.

“Yassa chattiṃsati sotā, manāpasavanā bhusā;

Mahāvahanti duddiṭṭhiṃ, saṅkappā rāganissitā.

340.

“Savanti sabbadhi sotā, latā uppajja tiṭṭhati;

Tañca disvā lataṃ jātaṃ, mūlaṃ paññāya chindatha.

341.

“Saritāni sinehitāni ca,

Somanassāni honti jantuno;

Te sātasitā sukhesino,

Te ve jātijarūpagā narā.

342.

“Tasiṇāya purakkhatā pajā,

Parisappanti sasova bandhito;

Saṃyojanasaṅgasattakā,

Dukkhamupenti punappunaṃ cirāya.

343.

“Tasiṇāya purakkhatā pajā,

Parisappanti sasova bandhito;

Tasmā tasiṇaṃ vinodaye,

Ākaṅkhanta virāgamattano”ti.

Tattha mūleti yassa rukkhassa catūsu disāsu catudhā heṭṭhā ca ujukameva gate pañcavidhamūle chedanaphālanapācanavijjhanādīnaṃ kenaci upaddavena anupaddave thirapattatāya daḷhe so rukkho uparicchinnopi sākhānaṃ vasena punadeva rūhati, evameva chadvārikāya taṇhāya anusaye arahattamaggañāṇena anuhate asamucchinne tasmiṃ tasmiṃ bhave jātiādibhedaṃ idaṃ dukkhaṃ punappunaṃ nibbattatiyevāti attho.

Yassāti yassa puggalassa “iti ajjhattikassūpādāya aṭṭhārasa taṇhāvicaritāni bāhirassūpādāya aṭṭhārasa taṇhāvicaritānī”ti imesaṃ taṇhāvicaritānaṃ vasena chattiṃsatiyā sotehi samannāgatā manāpesu rūpādīsu āsavati pavattatīti manāpasavanā taṇhā bhusā balavatī hoti, taṃ puggalaṃ vipannañāṇatāya duddiṭṭhiṃ punappunaṃ uppajjanato mahantabhāvena mahā hutvā jhānaṃ vā vipassanaṃ vā anissāya rāganissitā saṅkappā vahantīti attho.

Savanti sabbadhi sotāti ime taṇhāsotā cakkhudvārādīnaṃ vasena sabbesu rūpādīsu ārammaṇesu savanato, sabbāpi rūpataṇhā…pe… dhammataṇhāti sabbabhavesu vā savanato sabbadhi savanti nāma. Latāti paliveṭhanaṭṭhena saṃsibbanaṭṭhena ca latā viyāti latā. Uppajja tiṭṭhatīti chahi dvārehi uppajjitvā rūpādīsu ārammaṇesu tiṭṭhati. Tañca disvāti taṃ pana taṇhālataṃ “etthesā taṇhā uppajjamānā uppajjatī”ti jātaṭṭhānavasena disvā. Paññāyāti satthena vane jātaṃ lataṃ viya maggapaññāya mūle chindathāti attho.

Saritānīti anusaṭāni payātāni. Sinehitānīti cīvarādīsu pavattasinehavasena sinehitāni ca, taṇhāsinehamakkhitānīti attho. Somanassānīti taṇhāvasikassa jantuno evarūpāni somanassāni bhavanti. Te sātasitāti te taṇhāvasikā puggalā sātanissitā sukhanissitā ca hutvā sukhesino sukhapariyesino bhavanti. Te veti ye evarūpā narā, te jātijarābyādhimaraṇāni upagacchantiyevāti jātijarūpagā nāma honti. Pajāti ime sattā tāsakaraṇena tasiṇāti saṅkhyaṃ gatāya taṇhāya purakkhatā parivāritā hutvā.

Bandhitoti luddena araññe baddho saso viya parisappanti bhāyanti. Saṃyojanasaṅgasattakāti dasavidhena saṃyojanasaṅgena ceva sattavidhena rāgasaṅgādinā ca sattā baddhā tasmiṃ vā laggā hutvā. Cirāyāti ciraṃ dīghamaddhānaṃ punappunaṃ jātiādikaṃ dukkhaṃ upagacchantīti attho. Tasmāti yasmā tasiṇāya purakkhatā paliveṭhitā sattā, tasmā attano virāgaṃ rāgādivigamaṃ nibbānaṃ patthento ākaṅkamāno bhikkhu arahattamaggenetaṃ tasiṇaṃ vinodaye panuditvā nīharitvā chaḍḍeyyāti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsu.

Sāpi kho sūkarapotikā tato cavitvā suvaṇṇabhūmiyaṃ rājakule nibbatti, tato cutā bārāṇasiyaṃ, tato cutā suppārakapaṭṭane assavāṇijagehe nibbatti, tato cutā kāvīrapaṭṭane nāvikassa gehe nibbatti, tato cutā anurādhapure issarakulagehe nibbatti, tato cutā tasseva dakkhiṇadisāya bhokkantagāme sumanassa nāma kuṭumbikassa dhītā nāmena sumanā eva hutvā nibbatti. Athassā pitā tasmiṃ gāme chaḍḍite dīghavāpiraṭṭhaṃ gantvā mahāmunigāme nāma vasi. Tattha naṃ duṭṭhagāmaṇirañño amacco lakuṇḍakaatimbaro nāma kenacideva karaṇīyena gato disvā mahantaṃ maṅgalaṃ katvā ādāya mahāpuṇṇagāmaṃ gato. Atha naṃ koṭipabbatamahāvihāravāsī mahāanuruddhatthero nāma tattha piṇḍāya caritvā tassā gehadvāre ṭhito disvā bhikkhūhi saddhiṃ kathesi, “āvuso, sūkarapotikā nāma lakuṇḍakaatimbaramahāmattassa bhariyabhāvaṃ pattā, aho acchariyan”ti. Sā taṃ kathaṃ sutvā atītabhave ugghāṭetvā jātissarañāṇaṃ paṭilabhi. Taṅkhaṇaññeva uppannasaṃvegā sāmikaṃ yācitvā mahantena issariyena pañcabalakattherīnaṃ santike pabbajitvā tissamahāvihāre mahāsatipaṭṭhānasuttakathaṃ sutvā sotāpattiphale patiṭṭhahi. Pacchā damiḷamaddane kate ñātīnaṃ vasanaṭṭhānaṃ bhokkantagāmameva gantvā tattha vasantī kallamahāvihāre āsīvisopamasuttantaṃ sutvā arahattaṃ pāpuṇi.

Sā parinibbānadivase bhikkhubhikkhunīhi pucchitā bhikkhunisaṅghassa sabbaṃ imaṃ pavattiṃ nirantaraṃ kathetvā sannipatitassa bhikkhusaṅghassa majjhe maṇḍalārāmavāsinā dhammapadabhāṇakamahātissattherena saddhiṃ saṃsanditvā “ahaṃ pubbe manussayoniyaṃ nibbattitvā tato cutā kukkuṭī hutvā tattha senassa santikā sīsacchedaṃ patvā rājagahe nibbattā, paribbājikāsu pabbajitvā paṭhamajjhānabhūmiyaṃ nibbattitvā tato cutā seṭṭhikule nibbattā nacirasseva cavitvā sūkarayoniṃ gantvā tato cutā suvaṇṇabhūmiṃ, tato cutā bārāṇasiṃ, tato cutā suppārakapaṭṭanaṃ, tato cutā kāvīrapaṭṭanaṃ, tato cutā anurādhapuraṃ, tato cutā bhokkantagāman”ti evaṃ samavisame terasa attabhāve patvā “idāni ukkaṇṭhitvā pabbajitvā arahattaṃ pattā, sabbepi appamādena sampādethā”ti vatvā catasso parisā saṃvejetvā parinibbāyīti.

Sūkarapotikāvatthu dutiyaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/24. Taṇhāvagga 爱欲品 (Dhp 24, 334-359)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 24.3 Vibbhantabhikkhuvatthu 勇敢面对死亡 (Dhp 24.3, 344)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

344.

Yo nibbanatho vanādhimutto, vanamutto vanameva dhāvati;

Taṃ puggalametha passatha, mutto bandhanameva dhāvati.

☸---------------------------------------------------------------------

三四四 离开（欲望）丛林，喜爱（修行）丛林，脱离（欲望）丛林，却又跑回（欲望）丛林；来！看看这个人，他已解脱，却又跑回束缚中。

☸.....................................................................

勇敢面对死亡的男人

离开欲望的丛林（世间的生活），

加入修行的丛林（出家为比丘）；

一旦脱离世间的生活，

却又返回欲望的丛林（出家后又还俗），

看啊！

这位脱离系缚，却又回头再受系缚的人。 (偈 344)

大迦叶尊者的一位弟子已经证得四禅，有一天，他在金匠叔叔的家中看见一些非常美丽的东西，而生起非常的爱恋，就还俗离开僧伽。但他十分懒惰，不努力工作，终于被叔叔赶出去，于是沦落为小偷。（证禅定的人仍可能有贪欲，而利用他们的能力去造作恶业。）后来，他被政府逮捕，准备送往墓园去处决。这时候，大迦叶尊者看见这位以前的弟子，就告诫他：“收摄你的心念，坚定地观想某一目标。”他遵照大迦叶尊者的教诲，系念在前。

到达墓园时，行刑官员告诉他：“我们要处决你了。”就开始做各种准备工作。尽管马上就要被处决了，他丝毫不恐惧或焦虑，只是静静坐下来，进入禅定，忘掉即将来临的危难。

执行的人对他沉着的态度和勇气，十分钦佩，就说：“看看这小偷，虽然马上就要被处决了，仍然不恐惧颤栗。从来没遇见这样的人，他实在非常勇敢。”

执行的人觉得最好向国王报告这小偷异乎寻常的举止，他们就向国王报告，国王也因此下令释放他。

佛陀知道这件事后，就放光劝诫他：“你以前离开欲望的丛林（世间的生活），加入修行的丛林（出家为比丘），但去除丛林的欲望后，却又惹上所有的束缚。”

佛陀又说：“清净你的内心，不要有任何精神上的烦恼，连根拔起欲望的根，清净自在吧！”

这小偷于是坚定地察觉因缘和合事物的生灭和无常、苦、无我的性质，不久之后就证得初果。

后来，他到竹林精舍向佛陀顶礼问讯，也在佛陀的允许下，重新加入僧伽，并且在佛陀更进一步的教导下，很快就证得阿罗汉果。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

3. Vibbhantabhikkhuvatthu

Yonibbanathoti imaṃ dhammadesanaṃ satthā veḷuvane viharanto ekaṃ vibbhantakaṃ bhikkhuṃ ārabbha kathesi.

Eko kira mahākassapattherassa saddhivihāriko hutvā cattāri jhānāni uppādetvāpi attano mātulassa suvaṇṇakārassa gehe visabhāgārammaṇaṃ disvā tattha paṭibaddhacitto vibbhami. Atha naṃ manussā alasabhāvena kammaṃ kātuṃ anicchantaṃ gehā nīhariṃsu. So pāpamittasaṃsaggena corakammena jīvikaṃ kappento vicari. Atha naṃ ekadivasaṃ gahetvā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā catukke catukke kasāhi tāḷentā āghātanaṃ nayiṃsu. Thero piṇḍāya carituṃ pavisanto taṃ dakkhiṇena dvārena nīhariyamānaṃ disvā bandhanaṃ sithilaṃ kāretvā “pubbe tayā paricitakammaṭṭhānaṃ puna āvajjehī”ti āha. So tena ovādena satuppādaṃ labhitvā puna catutthajjhānaṃ nibbattesi. Atha naṃ “āghātanaṃ netvā ghātessāmā”ti sūle uttāsesuṃ. So na bhāyati na santasati. Athassa tasmiṃ tasmiṃ disābhāge ṭhitā manussā asisattitomarādīni āvudhāni ukkhipitvāpi taṃ asantasantameva disvā “passatha, bho, imaṃ purisaṃ, anekasatānañhi āvudhahatthānaṃ purisānaṃ majjhe neva chambhati na vedhati, aho acchariyan”ti acchariyabbhutajātā mahānādaṃ naditvā rañño taṃ pavattiṃ ārocesuṃ. Rājā taṃ kāraṇaṃ sutvā “vissajjetha nan”ti āha. Satthu santikampi gantvā tamatthaṃ ārocayiṃsu. Satthā obhāsaṃ pharitvā tassa dhammaṃ desento imaṃ gāthamāha –

344.

“Yo nibbanatho vanādhimutto,

Vanamutto vanameva dhāvati;

Taṃ puggalametha passatha,

Mutto bandhanameva dhāvatī”ti.

Tassattho – yo puggalo gihibhāve ālayasaṅkhātaṃ vanathaṃ chaḍḍetvā pabbajitatāya nibbanatho dibbavihārasaṅkhāte tapovane adhimutto gharāvāsabandhanasaṅkhātā taṇhāvanā mutto hutvā puna gharāvāsabandhanasaṅkhātaṃ taṇhāvanameva dhāvati, etha taṃ puggalaṃ passatha, eso gharāvāsabandhanato mutto gharāvāsabandhanameva dhāvatīti.

Imaṃ pana desanaṃ sutvā so rājapurisānaṃ antare sūlagge nisinnova udayabbayaṃ paṭṭhapetvā tilakkhaṇaṃ āropetvā saṅkhāre sammasanto sotāpattiphalaṃ patvā samāpattisukhaṃ anubhavanto vehāsaṃ uppatitvā ākāseneva satthu santikaṃ gantvā satthāraṃ vanditvā sarājikāya parisāya majjheyeva arahattaṃ pāpuṇīti.

Vibbhantabhikkhuvatthu tatiyaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/24. Taṇhāvagga 爱欲品 (Dhp 24, 334-359)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 24.4 Bandhanāgāravatthu 贪欲束缚 (Dhp 24.4, 345-346)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

345.

Na taṃ daḷhaṃ bandhanamāhu dhīrā, yadāyasaṃ dārujapabbajañca [dārūjaṃ babbajañca (sī. pī.)];

Sārattarattā maṇikuṇḍalesu, puttesu dāresu ca yā apekkhā.

☸---------------------------------------------------------------------

三四五 铁、木、麻所造的绳索，智者说那并非牢固的束缚；对珠宝、首饰、子女、妻子的贪恋执着，（那）才是真正牢固的束缚。

☸.....................................................................

贪欲的束缚（参考“勇敢面对死亡的男人”偈344）

智者明白，铁、木、或麻所作的束缚不够坚固，

对珠宝、装饰、儿女或妻子的贪爱才是真正的束缚。 (偈 345 )

☸*********************************************************************

346.

Etaṃ daḷhaṃ bandhanamāhu dhīrā, ohārinaṃ sithilaṃ duppamuñcaṃ;

Etampi chetvāna paribbajanti, anapekkhino kāmasukhaṃ pahāya.

☸---------------------------------------------------------------------

三四六 智者说：这种（贪爱）是牢固的束缚，（它）把人向下拖、（看似）松弛却难解脱；斩断它、无所牵挂、舍弃欲乐而出家。

☸.....................................................................

智者明白这些贪欲是坚牢的束缚，

它们虽然外表看似松弛，但实际上却难以解困。

智者断除这些贪欲，不再贪爱，而出离世间 (出家修行)。 (偈 346 )

一群比丘到舍卫城化缘时看见几位手脚带着镣铐的囚犯。回到精舍后，他们向佛陀报告在舍卫城中的见闻， 他们问佛陀有没有比镣铐更束缚的东西。佛陀说：“比丘们！和对食物、衣服、财富和家庭的欲望比较，镣铐真是微不足道的束缚。这些欲望比脚镣 手铐和囚笼更坚固，这就是为什么有智慧的人断除欲望，弃绝世间，加入僧伽为比丘的原因。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

4. Bandhanāgāravatthu

Nataṃ daḷhanti imaṃ dhammadesanaṃ satthā jetavane viharanto bandhanāgāraṃ ārabbha kathesi.

Ekasmiṃ kira kāle bahū sandhicchedakapanthaghātakamanussaghātake core ānetvā kosalarañño dassayiṃsu. Te rājā andubandhanarajjubandhanasaṅkhalikabandhanehi bandhāpesi. Tiṃsamattāpi kho jānapadā bhikkhū satthāraṃ daṭṭhukāmā āgantvā disvā vanditvā punadivase sāvatthiṃ piṇḍāya carantā bandhanāgāraṃ gantvā te core disvā piṇḍapātapaṭikkantā sāyanhasamaye tathāgataṃ upasaṅkamitvā, “bhante, ajja amhehi piṇḍāya carantehi bandhanāgāre bahū corā andubandhanādīhi baddhā mahādukkhaṃ anubhavantā diṭṭhā, te tāni bandhanāni chinditvā palāyituṃ na sakkonti, atthi nu kho, bhante, tehi bandhanehi thirataraṃ aññaṃ bandhanaṃ nāmā”ti pucchiṃsu. Satthā, “bhikkhave, kiṃ bandhanāni nāmetāni, yaṃ panetaṃ dhanadhaññaputtadārādīsu taṇhāsaṅkhātaṃ kilesabandhanaṃ, etaṃ etehi sataguṇena sahassaguṇena satasahassaguṇena thirataraṃ, evaṃ mahantampi panetaṃ ducchindaniyaṃ bandhanaṃ porāṇakapaṇḍitā chinditvā himavantaṃ pavisitvā pabbajiṃsū”ti vatvā atītaṃ āhari –

Atīte bārāṇasiyaṃ brahmadatte rajjaṃ kārente bodhisatto ekasmiṃ duggatagahapatikule nibbatti. Tassa vayappattassa pitā kālamakāsi. So bhatiṃ katvā mātaraṃ posesi. Athassa mātā anicchamānasseva ekaṃ kuladhītaraṃ gehe katvā aparabhāge kālamakāsi. Bhariyāyapissa kucchiyaṃ gabbho patiṭṭhahi. So gabbhassa patiṭṭhitabhāvaṃ ajānantova, “bhadde, tvaṃ bhatiṃ katvā jīva, ahaṃ pabbajissāmī”ti āha. “Sāmi, nanu gabbho me patiṭṭhito, mayi vijātāya dārakaṃ disvā pabbajissasī”ti āha. So “sādhū”ti sampaṭicchitvā tassā vijātakāle, “bhadde, tvaṃ sotthinā vijātā, idāni ahaṃ pabbajissāmī”ti āpucchi. Atha naṃ sā “puttassa tāva thanapānato apagamanakālaṃ āgamehī”ti vatvā puna gabbhaṃ gaṇhi. So cintesi – “imaṃ sampaṭicchāpetvā gantuṃ na sakkā, imissā anācikkhitvāva palāyitvā pabbajissāmī”ti. So tassā anācikkhitvāva rattibhāge uṭṭhāya palāyi. Atha naṃ nagaraguttikā aggahesuṃ. So “ahaṃ, sāmi, mātuposako nāma, vissajjetha man”ti attānaṃ vissajjāpetvā ekasmiṃ ṭhāne vasitvā isipabbajjaṃ pabbajitvā abhiññāsamāpattiyo labhitvā jhānakīḷāya kīḷanto vihāsi. So tattha vasantoyeva “evarūpampi nāma me ducchindaniyaṃ puttadārabandhanaṃ kilesabandhanaṃ chinnan”ti imaṃ udānaṃ udānesi.

Satthā imaṃ atītaṃ āharitvā tena udānitaṃ udānaṃ pakāsento imā gāthā abhāsi –

345.

“Na taṃ daḷhaṃ bandhanamāhu dhīrā,

Yadāyasaṃ dārujapabbajañca;

Sārattarattā maṇikuṇḍalesu,

Puttesu dāresu ca yā apekkhā.

346.

“Etaṃ daḷhaṃ bandhanamāhu dhīrā,

Ohārinaṃ sithilaṃ duppamuñcaṃ;

Etampi chetvāna paribbajanti,

Anapekkhino kāmasukhaṃ pahāyā”ti.

Tattha dhīrāti buddhādayo paṇḍitapurisā yaṃ saṅkhalikasaṅkhātaṃ ayasā nibbattaṃ āyasaṃ, andubandhanasaṅkhātaṃ dārujaṃ, yañca pabbajatiṇehi vā aññehi vā vākādīhi rajjuṃ katvā kataṃ rajjubandhanaṃ, taṃ asiādīhi chindituṃ sakkuṇeyyabhāvena thiranti na vadantīti attho. Sārattarattāti sārattā hutvā rattā, bahalatararāgarattāti attho. Maṇikuṇḍalesūti maṇīsu ceva kuṇḍalesu ca, maṇivicittesu vā kuṇḍalesu. Etaṃ daḷhanti ye maṇikuṇḍalesu sārattarattā, tesaṃ so rāgo ca yā puttadāresu apekkhā taṇhā, etaṃ kilesamayaṃ bandhanañca paṇḍitapurisā daḷhanti vadanti. Ohārinanti ākaḍḍhitvā catūsu apāyesu pātanato avaharati heṭṭhā haratīti ohārinaṃ. Sithilanti bandhanaṭṭhāne chavicammamaṃsāni na chindati, lohitaṃ na nīharati, bandhanabhāvampi ajānāpetvā thalapathajalapathādīsu kammāni kātuṃ detīti sithilaṃ. Duppamuñcanti lobhavasena hi ekavārampi uppannaṃ kilesabandhanaṃ daṭṭhaṭṭhānato kacchapo viya dummociyaṃ hotīti duppamuñcaṃ. Etampi chetvānāti etaṃ daḷhampi kilesabandhanaṃ ñāṇakhaggena chinditvā anapekkhino hutvā kāmasukhaṃ pahāya paribbajanti, pakkamanti pabbajantīti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Bandhanāgāravatthu catutthaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/24. Taṇhāvagga 爱欲品 (Dhp 24, 334-359)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 24.5 Khemātherīvatthu 谶摩皇后出家 (Dhp 24.5, 347)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

347.

Ye rāgarattānupatanti sotaṃ, sayaṃkataṃ makkaṭakova jālaṃ;

Etampi chetvāna vajanti dhīrā, anapekkhino sabbadukkhaṃ pahāya.

☸---------------------------------------------------------------------

三四七 那些沉溺于爱欲之流的人，如同蜘蛛自织的网（缠缚自身）；智者斩断此（束缚）而去，无所牵挂，舍弃一切苦。（出家得解脱）

☸.....................................................................

美色是肤浅的（参考：“佛陀称赞谶摩比丘尼”偈403）

耽溺爱欲的人，无法自拔，如同结网自陷的蜘蛛；

智者断除贪欲，坚定出离，解脱一切苦。 (偈 347)

谶摩皇后是频婆娑罗王的皇后，人长得非常美丽，但也十分骄傲。国王希望她去精舍向佛陀顶礼问讯，但她听闻佛陀经常说美貌不足取，所以尽量避着佛陀。国王明白她的心念，也知道她对自己的美貌十分骄傲，就命令宫廷乐师唱歌赞颂竹林精舍的一切，包括它愉快祥和的气氛等，听完之后，她深感兴趣，决定一探究竟。

她抵达精舍的听众厅时，正在讲经说法的佛陀运用神通，变现一位极端美丽的年轻女子在身边，为佛陀扇风。这年轻女子天仙般的容颜让皇后觉得自己实在无法相比。但是当她再度注视时，发现那女子的美貌渐渐衰老，最后，竟变成老太婆，然后逝世，尸首长出蛆虫来。刹那间，她明白了美貌的无常。

佛陀明白谶摩的心态，就告诫她：“谶摩！仔细观察这会腐坏的肉身不过是架构在一堆骨头上，它会生病、衰老。正念观身吧！愚痴的人过度高估肉体了。请察觉年轻貌美是没有什么价值的。”谶摩精进奉行佛陀的教诲之后，就证得阿罗汉果。她也出家为比丘尼，佛陀更称赞她是智慧第一比丘尼。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

5. Khemātherīvatthu

Ye rāgarattāti imaṃ dhammadesanaṃ satthā veḷuvane viharanto khemaṃ nāma rañño bimbisārassa aggamahesiṃ ārabbha kathesi.

Sā kira padumuttarapādamūle patthitapatthanā ativiya abhirūpā pāsādikā ahosi. “Satthā kira rūpassa dosaṃ kathetī”ti sutvā pana satthu santikaṃ gantuṃ na icchi. Rājā tassā rūpamadamattabhāvaṃ ñatvā veḷuvanavaṇṇanāpaṭisaṃyuttāni gītāni kāretvā naṭādīnaṃ dāpesi. Tesaṃ tāni gāyantānaṃ saddaṃ sutvā tassā veḷuvanaṃ adiṭṭhapubbaṃ viya asutapubbaṃ viya ca ahosi. Sā “kataraṃ uyyānaṃ sandhāya gāyathā”ti pucchitvā, “devī, tumhākaṃ veḷuvanuyyānamevā”ti vutte uyyānaṃ gantukāmā ahosi. Satthā tassā āgamanaṃ ñatvā parisamajjhe nisīditvā dhammaṃ desentova tālavaṇṭaṃ ādāya attano passe ṭhatvā bījamānaṃ abhirūpaṃ itthiṃ nimmini. Khemā, devīpi pavisamānāva taṃ itthiṃ disvā cintesi – “sammāsambuddho rūpassa dosaṃ kathetīti vadanti, ayañcassa santike itthī bījayamānā ṭhitā, nāhaṃ imissā kalabhāgampi upemi, na mayā īdisaṃ itthirūpaṃ diṭṭhapubbaṃ, satthāraṃ abhūtena abbhācikkhanti maññe”ti cintetvā tathāgatassa kathāsaddampi anisāmetvā tameva itthiṃ olokayamānā aṭṭhāsi. Satthā tassā tasmiṃ rūpe uppannabahumānataṃ ñatvā taṃ rūpaṃ paṭhamavayādivasena dassetvā heṭṭhā vuttanayeneva pariyosāne aṭṭhimattāvasānaṃ katvā dassesi. Khemā taṃ disvā “evarūpampi nāmetaṃ rūpaṃ muhutteneva khayavayaṃ sampattaṃ, natthi vata imasmiṃ rūpe sāro”ti cintesi. Satthā tassā cittācāraṃ oloketvā, “kheme, tvaṃ ‘imasmiṃ rūpe sāro atthī’ti cintesi, passa dānissa asārabhāvan”ti vatvā imaṃ gāthamāha –

“Āturaṃ asuciṃ pūtiṃ, passa kheme samussayaṃ;

Uggharantaṃ paggharantaṃ, bālānaṃ abhipatthitan”ti. (apa. therī 2.2.354);

Sā gāthāpariyosāne sotāpattiphale patiṭṭhahi. Atha naṃ satthā, “kheme, ime sattā rāgarattā dosapaduṭṭhā mohamūḷhā attano taṇhāsotaṃ samatikkamituṃ na sakkonti, tattheva laggantī”ti vatvā dhammaṃ desento imaṃ gāthamāha –

347.

“Ye rāgarattānupatanti sotaṃ,

Sayaṃ kataṃ makkaṭakova jālaṃ;

Etampi chetvāna vajanti dhīrā,

Anapekkhino sabbadukkhaṃ pahāyā”ti.

Tattha makkaṭakova jālanti yathā nāma makkaṭako suttajālaṃ katvā majjhe ṭhāne nābhimaṇḍale nipanno pariyante patitaṃ paṭaṅgaṃ vā makkhikaṃ vā vegena gantvā vijjhitvā tassa rasaṃ pivitvā puna gantvā tasmiṃyeva ṭhāne nipajjati, evameva ye sattā rāgarattā dosapaduṭṭhā mohamūḷhā sayaṃkataṃ taṇhāsotaṃ anupatanti, te taṃ samatikkamituṃ na sakkonti, evaṃ duratikkamaṃ. Etampi chetvāna vajanti dhīrāti paṇḍitā etaṃ bandhanaṃ chetvā anapekkhino nirālayā hutvā arahattamaggena sabbadukkhaṃ pahāya vajanti, gacchantīti attho.

Desanāvasāne khemā arahatte patiṭṭhahi, mahājanassāpi sātthikā dhammadesanā ahosi. Satthā rājānaṃ āha – “mahārāja, khemāya pabbajituṃ vā parinibbāyituṃ vā vaṭṭatī”ti. Bhante, pabbājetha naṃ, alaṃ parinibbānenāti. Sā pabbajitvā aggasāvikā ahosīti.

Khemātherīvatthu pañcamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/24. Taṇhāvagga 爱欲品 (Dhp 24, 334-359)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 24.6 Uggasenavatthu 戏子成圣 (Dhp 24.6, 348)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

348.

Muñca pure muñca pacchato, majjhe muñca bhavassa pāragū;

Sabbattha vimuttamānaso, na punaṃ jātijaraṃ upehisi.

☸---------------------------------------------------------------------

三四八 舍弃过去，舍弃未来，舍弃现在，（从而）度脱生死轮回；心意于一切处（五蕴、缘起法）解脱，就不再经历生与老。

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特技演员变成圣者（请参考“没有束缚就没有恐惧”偈397）

断除对过去、未来和现在五蕴的贪着，

不再受后有(不再轮回)，

心中解脱所有缘起法，就可以不再生灭了。 (偈 348)

有一次，一团拥有很多舞者和特技演员的戏团到王舍城来，并且在频婆娑罗王的王宫表演。其中有一位漂亮的女舞者在竹竿顶端上唱歌舞蹈，这时候有一位名字叫做优迦绅那的年轻富家子在观赏她的表演后，疯狂的爱上她，就与她结婚。婚后，由于她不愿意留在王舍城，他只好跟着这戏团到处去，但他既不会跳舞也不会特技表演，对戏团毫无贡献，所以当戏团到各地去表演时，他就是帮忙搬箱子或开车的司役。

后来，他们生了一个男孩，他太太经常对着孩子唱着：“你的父亲是照顾车骑的人，是个搬箱子和行李的人，他一无是处！”

优迦绅那听出讽刺的含意，就问她：“你是不是在说我？”

“没错，我正是说你。”

“既然如此，我要离开你们。”

“你在不在这里有什么差别吗？”他的太太这样回答他，而且一而再，再而三的唱这首歌。

优迦绅那知道太太之所以傲慢，是因为拥有特技演员的身手，他就情商也是特技演员的丈人教他特技。经过一年的训练，他也成为一位杰出的特技演员。

后来，戏团再度回到王舍城表演，并且公开宣称优迦绅那要表演特技，表演当天，戏团竖起一根长竹竿，优迦绅那就爬到竿子上面，讯号响起后，他就在竿子顶端表演。这时候佛陀透过神通，看见他，也知道他了解佛法的机缘已经成熟了。佛陀就进入戏团表演的场地，并且运用神通使观众的注意力全部转移到他身上，而忘了鼓掌喝采优迦绅那的特技表演。优迦绅那发现无人注意他时，便坐在竹竿上，心里满不高兴，而且十分沮丧。佛陀就告诫他：“优迦绅那！有智慧的人不执着因缘和合的事物，反而精进修行，希望解脱生死轮回。”

优迦绅那就在竹竿上正念现前地思惟佛陀的教诲，立刻证得阿罗汉果。然后走下来，出家，加入僧伽为比丘。

有一天，佛陀停留在竹林精舍的时候，众多比丘在讨论为什么优迦绅那会因为一位漂亮的女舞者而随戏团到处跑码头呢？

佛陀听到他们的话后，说优迦绅那的某一世出生在迦叶佛时，有一天，他和太太遇见一位比丘在化缘，由于有些食物，他们就供养这比丘，并且许下虔诚的愿望：“尊者，愿我们能如实知见佛法。”

当时，那位阿罗汉比丘运用神通观察未来，发现他们会达成愿望，就微微一笑。前世的优迦绅那并不知道阿罗汉言行举止的含意，反而轻蔑的说，这比丘像个戏子。由于他这种轻浮的说法，今生才会与戏团到去跑码头。

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【Dhammapada-aṭṭhakathā 法句经义注】

6. Uggasenavatthu

Muñca pureti imaṃ dhammadesanaṃ satthā veḷuvane viharanto uggasenaṃ ārabbha kathesi.

Pañcasatā kira naṭā saṃvacchare vā chamāse vā patte rājagahaṃ gantvā rañño sattāhaṃ samajjaṃ katvā bahuṃ hiraññasuvaṇṇaṃ labhanti, antarantare ukkhepadāyānaṃ pariyanto natthi. Mahājano mañcātimañcādīsu ṭhatvā samajjaṃ olokesi. Athekā laṅghikadhītā vaṃsaṃ abhiruyha tassa upari parivattitvā tassa pariyante ākāse caṅkamamānā naccati ceva gāyati ca. Tasmiṃ samaye uggaseno nāma seṭṭhiputto sahāyakena saddhiṃ mañcātimañce ṭhito taṃ oloketvā tassā hatthapādavikkhepādīsu uppannasineho gehaṃ gantvā “taṃ labhanto jīvissāmi, alabhantassa me idheva maraṇan”ti āhārūpacchedaṃ katvā mañcake nipajji. Mātāpitūhi, “tāta, kiṃ te rujjatī”ti pucchitopi “taṃ me naṭadhītaraṃ labhantassa jīvitaṃ atthi, alabhantassa me idheva maraṇan”ti vatvā, “tāta, mā evaṃ kari, aññaṃ te amhākaṃ kulassa ca bhogānañca anurūpaṃ kumārikaṃ ānessāmā”ti vuttepi tatheva vatvā nipajji. Athassa pitā bahuṃ yācitvāpi taṃ saññāpetuṃ asakkonto tassa sahāyaṃ pakkosāpetvā kahāpaṇasahassaṃ datvā “ime kahāpaṇe gahetvā attano dhītaraṃ mayhaṃ puttassa detū”ti pahiṇi. So “nāhaṃ kahāpaṇe gahetvā demi, sace pana so imaṃ alabhitvā jīvituṃ na sakkoti, tena hi amhehi saddhiṃyeva vicaratu, dassāmissa dhītaran”ti āha. Mātāpitaro puttassa tamatthaṃ ārocesuṃ. So “ahaṃ tehi saddhiṃ vicarissāmī”ti vatvā yācantānampi tesaṃ kathaṃ anādiyitvā nikkhamitvā nāṭakassa santikaṃ agamāsi. So tassa dhītaraṃ datvā tena saddhiṃyeva gāmanigamarājadhānīsu sippaṃ dassento vicari.

Sāpi tena saddhiṃ saṃvāsamanvāya nacirasseva puttaṃ labhitvā kīḷāpayamānā “sakaṭagopakassa putta, bhaṇḍahārakassa putta, kiñci ajānakassa puttā”ti vadati. Sopi nesaṃ sakaṭaparivattakaṃ katvā ṭhitaṭṭhāne goṇānaṃ tiṇaṃ āharati, sippadassanaṭṭhāne laddhabhaṇḍakaṃ ukkhipitvā harati . Tadeva kira sandhāya sā itthī puttaṃ kīḷāpayamānā tathā vadati. So attānaṃ ārabbha tassā gāyanabhāvaṃ ñatvā taṃ pucchi – “maṃ sandhāya kathesī”ti? “Āma, taṃ sandhāyā”ti. “Evaṃ sante ahaṃ palāyissāmī”ti . Sā “kiṃ pana mayhaṃ tayā palāyitena vā āgatena vā”ti punappunaṃ tadeva gītaṃ gāyati. Sā kira attano rūpasampattiñceva dhanalābhañca nissāya taṃ kismiñci na maññati. So “kiṃ nu kho nissāya imissā ayaṃ māno”ti cintento “sippaṃ nissāyā”ti ñatvā “hotu, sippaṃ uggaṇhissāmī”ti sasuraṃ upasaṅkamitvā tassa jānanakasippaṃ uggaṇhitvā gāmanigamādīsu sippaṃ dassento anupubbena rājagahaṃ āgantvā “ito sattame divase uggaseno seṭṭhiputto nagaravāsīnaṃ sippaṃ dassessatī”ti ārocāpesi.

Nagaravāsino mañcātimañcādayo bandhāpetvā sattame divase sannipatiṃsu. Sopi saṭṭhihatthaṃ vaṃsaṃ abhiruyha tassa matthake aṭṭhāsi. Taṃ divasaṃ satthā paccūsakāle lokaṃ volokento taṃ attano ñāṇajālassa anto paviṭṭhaṃ disvā “kiṃ nu kho bhavissatī”ti āvajjento “sve seṭṭhiputto sippaṃ dassessāmīti vaṃsamatthake ṭhassati, tassa dassanatthaṃ mahājano sannipatissati. Tatra ahaṃ catuppadikaṃ gāthaṃ desessāmi, taṃ sutvā caturāsītiyā pāṇasahassānaṃ dhammābhisamayo bhavissati, uggasenopi arahatte patiṭṭhahissatī”ti aññāsi. Satthā punadivase kālaṃ sallakkhetvā bhikkhusaṅghaparivuto rājagahaṃ piṇḍāya pāvisi. Uggasenopi satthari antonagaraṃ apaviṭṭheyeva unnādanatthāya mahājanassa aṅgulisaññaṃ datvā vaṃsamatthake patiṭṭhāya ākāseyeva satta vāre parivattitvā oruyha vaṃsamatthake aṭṭhāsi. Tasmiṃ khaṇe satthā nagaraṃ pavisanto yathā taṃ parisā na oloketi, evaṃ katvā attānameva olokāpesi. Uggaseno parisaṃ oloketvā “na maṃ parisā oloketī”ti domanassappatto “idaṃ mayā saṃvacchare kattabbaṃ sippaṃ, satthari nagaraṃ pavisante parisā maṃ anoloketvā satthārameva oloketi, moghaṃ vata me sippadassanaṃ jātan”ti cintesi.

Satthā tassa cittaṃ ñatvā mahāmoggallānaṃ āmantetvā “gaccha, moggallāna, seṭṭhiputtaṃ vadehi ‘sippaṃ kira dassetū’”ti āha. Thero gantvā vaṃsassa heṭṭhā ṭhito seṭṭhiputtaṃ āmantetvā imaṃ gāthamāha –

“Iṅgha passa naṭaputta, uggasena mahabbala;

Karohi raṅgaṃ parisāya, hāsayassu mahājanan”ti.

So therassa kathaṃ sutvā tuṭṭhamānaso hutvā “satthā maññe mama sippaṃ passitukāmo”ti vaṃsamatthake ṭhitakova imaṃ gāthamāha –

“Iṅgha passa mahāpañña, moggallāna mahiddhika;

Karomi raṅgaṃ parisāya, hāsayāmi mahājanan”ti.

Evañca pana vatvā vaṃsamatthakato vehāsaṃ abbhuggantvā ākāseva cuddasakkhattuṃ parivattitvā oruyha vaṃsamatthakeva aṭṭhāsi. Atha naṃ satthā, “uggasena, paṇḍitena nāma atītānāgatapaccuppannesu khandhesu ālayaṃ pahāya jātiādīhi muccituṃ vaṭṭatī”ti vatvā imaṃ gāthamāha –

348.

“Muñca pure muñca pacchato,

Majjhe muñca bhavassa pāragū;

Sabbattha vimuttamānaso,

Na punaṃ jātijaraṃ upehisī”ti.

Tattha muñca pureti atītesu khandhesu ālayaṃ nikantiṃ ajjhosānaṃ patthanaṃ pariyuṭṭhānaṃ gāhaṃ parāmāsaṃ taṇhaṃ muñca. Pacchatoti anāgatesupi khandhesu ālayādīni muñca. Majjheti paccuppannesupi tāni muñca. Bhavassa pāragūti evaṃ sante tividhassāpi bhavassa abhiññāpariññāpahānabhāvanāsacchikiriyavasena pāragū pāraṅgato hutvā khandhadhātuāyatanādibhede sabbasaṅkhate vimuttamānaso viharanto puna jātijarāmaraṇāni na upagacchatīti attho.

Desanāvasāne caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi. Seṭṭhiputtopi vaṃsamatthake ṭhitakova saha paṭisambhidāhi arahattaṃ patvā vaṃsato oruyha satthu santikaṃ āgantvā pañcapatiṭṭhitena satthāraṃ vanditvā pabbajjaṃ yāci. Atha naṃ satthā dakkhiṇahatthaṃ pasāretvā “ehi bhikkhū”ti āha. So tāvadeva aṭṭhaparikkhāradharo saṭṭhivassikatthero viya ahosi. Atha naṃ bhikkhū, “āvuso uggasena, saṭṭhihatthassa te vaṃsassa matthakato otarantassa bhayaṃ nāma nāhosī”ti pucchitvā “natthi me, āvuso, bhayan”ti vutte satthu ārocesuṃ, “bhante, uggaseno ‘na bhāyāmī’ti vadati, abhūtaṃ vatvā aññaṃ byākarotī”ti. Satthā “na, bhikkhave, mama puttena uggasenena sadisā chinnasaṃyojanā bhikkhū bhāyanti, na tasantī”ti vatvā brāhmaṇavagge imaṃ gāthamāha –

“Sabbasaṃyojanaṃ chetvā, yo ve na paritassati;

Saṅgātigaṃ visaṃyuttaṃ, tamahaṃ brūmi brāhmaṇan”ti. (dha. pa. 397; su. ni. 626);

Desanāvasāne bahūnaṃ dhammābhisamayo ahosi. Punekadivasaṃ bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ “kiṃ nu kho, āvuso, evaṃ arahattūpanissayasampannassa bhikkhuno naṭadhītaraṃ nissāya naṭehi saddhiṃ vicaraṇakāraṇaṃ, kiṃ arahattūpanissayakāraṇan”ti? Satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte, “bhikkhave, ubhayampetaṃ iminā eva katan”ti vatvā tamatthaṃ pakāsetuṃ atītaṃ āhari.

Atīte kira kassapadasabalassa suvaṇṇacetiye kariyamāne bārāṇasivāsino kulaputtā bahuṃ khādanīyabhojanīyaṃ yānakesu āropetvā “hatthakammaṃ karissāmā”ti cetiyaṭṭhānaṃ gacchantā antarāmagge ekaṃ theraṃ piṇḍāya pavisantaṃ passiṃsu. Athekā kuladhītā theraṃ oloketvā sāmikaṃ āha – “sāmi, ayyo, piṇḍāya pavisati, yānake ca no bahuṃ khādanīyaṃ bhojanīyaṃ, pattamassa āhara, bhikkhaṃ dassāmā”ti. So taṃ pattaṃ āharitvā khādanīyabhojanīyassa pūretvā therassa hatthe patiṭṭhapetvā ubhopi patthanaṃ kariṃsu, “bhante, tumhehi diṭṭhadhammasseva bhāgino bhaveyyāmā”ti. Sopi thero khīṇāsavova, tasmā olokento tesaṃ patthanāya samijjhanabhāvaṃ ñatvā sitaṃ akāsi. Taṃ disvā sā itthī sāmikaṃ āha – “amhākaṃ, ayyo, sitaṃ karoti, eko naṭakārako bhavissatī”ti. Sāmikopissā “evaṃ bhavissati, bhadde”ti vatvā pakkāmi. Idaṃ tesaṃ pubbakammaṃ. Te tattha yāvatāyukaṃ ṭhatvā devaloke nibbattitvā tato cavitvā sā itthī naṭagehe nibbatti, puriso seṭṭhigehe. So “evaṃ, bhadde, bhavissatī”ti tassā paṭivacanassa dinnattā naṭehi saddhiṃ vicari. Khīṇāsavattherassa dinnapiṇḍapātaṃ nissāya arahattaṃ pāpuṇi. Sāpi naṭadhītā “yā me sāmikassa gati, mayhampi sā eva gatī”ti pabbajitvā arahatte patiṭṭhahīti.

Uggasenavatthu chaṭṭhaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/24. Taṇhāvagga 爱欲品 (Dhp 24, 334-359)”

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【经名】 24.7 Cūḷadhanuggahapaṇḍitavatthu 女孩诱惑比丘 (Dhp 24.7, 349-350)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

349.

Vitakkamathitassa jantuno, tibbarāgassa subhānupassino;

Bhiyyo taṇhā pavaḍḍhati, esa kho daḷhaṃ [esa gāḷhaṃ (ka.)] karoti bandhanaṃ.

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三四九 对于被恶念搅扰、有强烈贪欲、只看（事物）美好（一面）的人，他的贪爱会越发增长；这样的人确实是（给自己）造作了牢固的束缚。

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年轻女孩诱惑比丘

恶念不断，欲望炽然，追求欢乐的人，

贪爱不断增长，烦恼(魔)因此系缚更紧。 (偈 349)

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350.

Vitakkūpasame ca [vitakkūpasameva (ka.)] yo rato, asubhaṃ bhāvayate sadā sato;

Esa [eso (?)] kho byanti kāhiti, esa [eso (?)] checchati mārabandhanaṃ.

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三五〇 若乐于平息恶念，常具正念修（身）不净观；这样的人必将灭除（三界）贪爱，他将斩断魔罗的束缚。

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弃除恶魔，观身不净，正念现前的人，

涤除所有的贪爱，不再为烦恼(魔)所系缚。 (偈 350)

有位比丘在城里专为比丘兴建的休息处进食。吃完之后，他到一户人家去向一位年轻女子请水喝。这女子一眼接触这位年轻比丘时，就深深爱上他，为了赢得他的欢心，她邀请比丘，只要口渴，随时都可到她家要水喝。不久，她更进一步请比丘到她家应供。她告诉这比丘说：她想要的东西都不虞匮乏，但却总是觉得孤单寂寞。比丘明白她话中的含意，也发现自己愈来愈迷恋她，于是非常厌烦出家的修行生活，而日渐憔悴。其他比丘就向佛陀报告这件事。

佛陀告诫他：“比丘！仔细听着，这年轻女子将是你毁灭的原因，一如在过去某一世时，她的所作所为一样。那时候，你是一位优秀的弓箭手，她是你的夫人。有一天，你们一起外出旅游时，遇见一伙抢匪，她却爱上抢匪头目，所以当你正与抢匪头目奋战时，她却把你的剑交给抢匪头目，而让他迅速杀死你，她就是你丧生的原因。现在，她仍将毁灭你的修行生活。比丘！彻底拔除、消灭你心里对这女子的欲望爱念吧！”

这比丘从此努力精进，积极地清净心念，希望能够如实地领悟佛法。

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【Dhammapada-aṭṭhakathā 法句经义注】

7. Cūḷadhanuggahapaṇḍitavatthu

Vitakkamathitassāti imaṃ dhammadesanaṃ satthā jetavane viharanto cūḷadhanuggahapaṇḍitaṃ ārabbha kathesi.

Eko kira daharabhikkhu salākagge attano pattasalākaṃ gahetvā salākayāguṃ ādāya āsanasālaṃ gantvā pivi. Tattha udakaṃ alabhitvā udakatthāya ekaṃ gharaṃ agamāsi. Tattha taṃ ekā kumārikā disvāva uppannasinehā, “bhante, puna pānīyena atthe sati idheva āgaccheyyāthā”ti āha. So tato paṭṭhāya yadā pānīyaṃ na labhati, tadā tattheva gacchati. Sāpissa pattaṃ gahetvā pānīyaṃ deti. Evaṃ gacchante kāle yāgumpi datvā punekadivasaṃ tattheva nisīdāpetvā bhattaṃ adāsi. Santike cassa nisīditvā , “bhante, imasmiṃ gehe na kiñci natthi nāma, kevalaṃ mayaṃ vicaraṇakamanussameva na labhāmā”ti kathaṃ samuṭṭhāpesi. So kathipāheneva tassā kathaṃ sutvā ukkaṇṭhi. Atha naṃ ekadivasaṃ āgantukā bhikkhū disvā “kasmā tvaṃ, āvuso, kiso uppaṇḍupaṇḍukajātosī”ti pucchitvā “ukkaṇṭhitomhi, āvuso”ti vutte ācariyupajjhāyānaṃ santikaṃ nayiṃsu. Tepi naṃ satthu santikaṃ netvā tamatthaṃ ārocesuṃ. Satthā “saccaṃ kira tvaṃ, bhikkhu, ukkaṇṭhitosī”ti pucchitvā “saccan”ti vutte “kasmā tvaṃ mādisassa āraddhavīriyassa buddhassa sāsane pabbajitvā ‘sotāpanno’ti vā ‘sakadāgāmī’ti vā attānaṃ avadāpetvā ‘ukkaṇṭhito’ti vadāpesi, bhāriyaṃ te kammaṃ katan”ti vatvā “kiṃ kāraṇā ukkaṇṭhitosī”ti pucchi. “Bhante, ekā maṃ itthī evamāhā”ti vutte, “bhikkhu, anacchariyaṃ etaṃ tassā kiriyaṃ. Sā hi pubbe sakalajambudīpe aggadhanuggahapaṇḍitaṃ pahāya taṃmuhuttadiṭṭhake ekasmiṃ sinehaṃ uppādetvā taṃ jīvitakkhayaṃ pāpesī”ti vatvā tassatthassa pakāsanatthaṃ bhikkhūhi yācito –

Atīte cūḷadhanuggahapaṇḍitakāle takkasilāyaṃ disāpāmokkhassa ācariyassa santike sippaṃ uggahetvā tena tuṭṭhena dinnaṃ dhītaraṃ ādāya bārāṇasiṃ gacchantassa ekasmiṃ aṭavimukhe ekūnapaññāsāya kaṇḍehi ekūnapaññāsacore māretvā kaṇḍesu khīṇesu corajeṭṭhakaṃ gahetvā bhūmiyaṃ pātetvā, “bhadde, asiṃ āharā”ti vutte tāya taṅkhaṇaṃ diṭṭhacore sinehaṃ katvā corassa hatthe asitharuṃ ṭhapetvā corena dhanuggahapaṇḍitassa māritabhāvaṃ āvikatvā corena ca taṃ ādāya gacchantena “mampi esā aññaṃ disvā attano sāmikaṃ viya mārāpessati , kiṃ me imāyā”ti ekaṃ nadiṃ disvā orimatīre taṃ ṭhapetvā tassā bhaṇḍakaṃ ādāya “tvaṃ idheva hohi, yāvāhaṃ bhaṇḍikaṃ uttāremī”ti tattheva taṃ pahāya gamanabhāvañca āvikatvā –

“Sabbaṃ bhaṇḍaṃ samādāya, pāraṃ tiṇṇosi brāhmaṇa;

Paccāgaccha lahuṃ khippaṃ, mampi tārehi dānito.

“Asanthutaṃ maṃ cirasanthutena,

Nimīni bhotī addhuvaṃ dhuvena;

Mayāpi bhotī nimineyya aññaṃ,

Ito ahaṃ dūrataraṃ gamissaṃ.

“Kāyaṃ eḷagalāgumbe, karoti ahuhāsiyaṃ;

Nayīdha naccaṃ vā gītaṃ vā, tāḷaṃ vā susamāhitaṃ;

Anamhikāle susoṇi, kiṃ nu jagghasi sobhane.

“Siṅgāla bāla dummedha, appapaññosi jambuka;

Jīno macchañca pesiñca, kapaṇo viya jhāyasi.

“Sudassaṃ vajjamaññesaṃ, attano pana duddasaṃ;

Jīnā patiñca jārañca, maññe tvaññeva jhāyasi.

“Evametaṃ migarāja, yathā bhāsasi jambuka;

Sā nūnāhaṃ ito gantvā, bhattu hessaṃ vasānugā.

“Yo hare mattikaṃ thālaṃ, kaṃsathālampi so hare;

Katañceva tayā pāpaṃ, punapevaṃ karissasī”ti. (jā. 1.5.128-134) –

Imaṃ pañcakanipāte cūḷadhanuggahajātakaṃ vitthāretvā “tadā cūḷadhanuggahapaṇḍito tvaṃ ahosi, sā itthī etarahi ayaṃ kumārikā, siṅgālarūpena āgantvā tassā niggahakārako sakko devarājā ahamevā”ti vatvā “evaṃ sā itthī taṃmuhuttadiṭṭhake ekasmiṃ sinehena sakalajambudīpe aggapaṇḍitaṃ jīvitā voropesi, taṃ itthiṃ ārabbha uppannaṃ tava taṇhaṃ chinditvā viharāhi bhikkhū”ti taṃ ovaditvā uttarimpi dhammaṃ desento imā dve gāthā abhāsi –

349.

“Vitakkamathitassa jantuno,

Tibbarāgassa subhānupassino;

Bhiyyo taṇhā pavaḍḍhati,

Esa kho daḷhaṃ karoti bandhanaṃ.

350.

“Vitakkūpasame ca yo rato,

Asubhaṃ bhāvayate sadā sato;

Esa kho byanti kāhiti,

Esa checchati mārabandhanan”ti.

Tattha vitakkamathitassāti kāmavitakkādīhi vitakkehi nimmathitassa. Tibbarāgassāti bahalarāgassa. Subhānupassinoti iṭṭhārammaṇe subhanimittagāhādivasena vissaṭṭhamānasatāya subhanti anupassantassa. Taṇhāti evarūpassa jhānādīsu ekampi na vaḍḍhati, atha kho chadvārikā taṇhāyeva bhiyyo vaḍḍhati. Esa khoti eso puggalo taṇhābandhanaṃ daḷhaṃ suthiraṃ karoti. Vitakkūpasameti micchāvitakkādīnaṃ vūpasamasaṅkhāte dasasu asubhesu paṭhamajjhāne. Sadā satoti yo ettha abhirato hutvā niccaṃ upaṭṭhitasatitāya sato taṃ asubhajhānaṃ bhāveti. Byanti kāhitīti esa bhikkhu tīsu bhavesu uppajjanakaṃ taṇhaṃ vigatantaṃ karissati. Mārabandhananti eso tebhūmakavaṭṭasaṅkhātaṃ mārabandhanampi chindissatīti attho.

Desanāvasāne so bhikkhu sotāpattiphale patiṭṭhahi, sampattānampi sātthikā dhammadesanā ahosīti.

Cūḷadhanuggahapaṇḍitavatthu sattamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/24. Taṇhāvagga 爱欲品 (Dhp 24, 334-359)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 24.8 Māravatthu 波旬恐吓罗睺罗 (Dhp 24.8, 351-352)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

351.

Niṭṭhaṅgato asantāsī, vītataṇho anaṅgaṇo;

Acchindi bhavasallāni, antimoyaṃ samussayo.

☸---------------------------------------------------------------------

三五一 达到究竟处而无所畏惧，远离爱欲而无染污，已断生死轮回之箭，此身实为最后之身。

☸.....................................................................

魔波旬恐吓罗睺罗

阿罗汉无所畏惧，远离爱欲、贪痴，去除生命的刺痛，不再有来生，今生是他们的最后身。（偈 351）

☸*********************************************************************

352.

Vītataṇho anādāno, niruttipadakovido;

Akkharānaṃ sannipātaṃ, jaññā pubbāparāni ca;

Sa ve “antimasārīro, mahāpañño mahāpuriso”ti vuccati.

☸---------------------------------------------------------------------

三五二 远离贪爱，无所执取，通晓解释（圣典）的词句，善知词语的组合及先后顺序；他确实是“最后身”，被称为“大智者”、“大丈夫”。

☸.....................................................................

脱离欲望，不执着；明白四无碍解，正确理解佛法的人，今生是他们的最后身，是有大智慧的大丈夫。（偈 352）

有一次，众多比丘来祇树给孤独园。为了安排他们的住宿，罗睺罗被安排到佛陀房间的门口外睡觉。这时候，魔波旬想透过罗睺罗来骚扰佛陀，就化身成大象，用长长的鼻子磨擦罗睺罗的头，并且制造恐慌的噪音，想要吓唬罗睺罗。但罗睺罗不为所动。室内的佛陀明白一切，就说：“邪恶的魔波旬！一千个魔波旬也无法吓唬他。他没有恐惧，不贪爱，相反地，他精进、有智慧。”

听完佛陀的话后，魔波旬知道佛陀明白他的诡计，只好立即消失。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

8. Māravatthu

Niṭṭhaṅgatoti imaṃ dhammadesanaṃ satthā jetavane viharanto māraṃ ārabbha kathesi.

Ekadivasañhi vikāle sambahulā therā jetavanavihāraṃ pavisitvā rāhulattherassa vasanaṭṭhānaṃ gantvā taṃ uṭṭhāpesuṃ. So aññattha vasanaṭṭhānaṃ apassanto tathāgatassa gandhakuṭiyā pamukhe nipajji. Tadā so āyasmā arahattaṃ patto avassikova hoti. Māro vasavattibhavane ṭhitoyeva taṃ āyasmantaṃ gandhakuṭipamukhe nipannaṃ disvā cintesi – “samaṇassa乔达摩ssa rujanakaaṅgulī bahi nipanno, sayaṃ antogandhakuṭiyaṃ nipanno, aṅguliyā pīḷiyamānāya sayampi pīḷito bhavissatī”ti. So mahantaṃ hatthirājavaṇṇaṃ abhinimminitvā āgamma soṇḍāya therassa matthakaṃ parikkhipitvā mahantena saddena koñcanādaṃ ravi. Satthā gandhakuṭiyaṃ nisinnova tassa mārabhāvaṃ ñatvā, “māra, tādisānaṃ satasahassenāpi mama puttassa bhayaṃ uppādetuṃ na sakkā. Putto hi me asantāsī vītataṇho mahāvīriyo mahāpañño”ti vatvā imā gāthā abhāsi –

351.

“Niṭṭhaṅgato asantāsī, vītataṇho anaṅgaṇo;

Acchindi bhavasallāni, antimoyaṃ samussayo.

352.

“Vītataṇho anādāno, niruttipadakovido;

Akkharānaṃ sannipātaṃ, jaññā pubbāparāni ca;

Sa ve antimasārīro,

Mahāpañño mahāpurisoti vuccatī”ti.

Tattha niṭṭhaṅgatoti imasmiṃ sāsane pabbajitānaṃ arahattaṃ niṭṭhaṃ nāma, taṃ gato pattoti attho. Asantāsīti abbhantare rāgasantāsādīnaṃ abhāvena asantasanako. Acchindi bhavasallānīti sabbānipi bhavagāmīni sallāni acchindi. Samussayoti ayaṃ etassa antimo deho.

Anādānoti khandhādīsu niggahaṇo. Niruttipadakovidoti niruttiyañca sesapadesu cāti catūsupi paṭisambhidāsu chekoti attho. Akkharānaṃ sannipātaṃ, jaññā pubbāparāni cāti akkharānaṃ sannipātasaṅkhātaṃ akkharapiṇḍañca jānāti, pubbakkharena aparakkharaṃ, aparakkharena pubbakkharañca jānāti. Pubbakkharena aparakkharaṃ jānāti nāma – ādimhi paññāyamāne majjhapariyosānesu apaññāyamānesupi “imesaṃ akkharānaṃ idaṃ majjhaṃ, idaṃ pariyosānan”ti jānāti. Aparakkharena pubbakkharaṃ jānāti nāma – ante paññāyamāne ādimajjhesu apaññāyamānesu “imesaṃ akkharānaṃ idaṃ majjhaṃ, ayaṃ ādī”ti jānāti. Majjhe paññāyamānepi “imesaṃ akkharānaṃ ayaṃ ādi, ayaṃ anto”ti jānāti. Evaṃ mahāpañño. Sa ve antimasārīroti esa koṭiyaṃ ṭhitasarīro, mahantānaṃ atthadhammaniruttipaṭibhānānaṃ sīlakkhandhādīnañca pariggāhikāya paññāya samannāgatattā mahāpañño, “vimuttacittattā khvāhaṃ, sāriputta, mahāpurisoti vadāmī”ti (saṃ. ni. 5.377) vacanato vimuttacittatāya ca mahāpurisoti vuccatīti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsu. Māropi pāpimā “jānāti maṃ samaṇo乔达摩”ti tatthevantaradhāyīti.

Māravatthu aṭṭhamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/24. Taṇhāvagga 爱欲品 (Dhp 24, 334-359)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 24.9 Upakājīvakavatthu 优波迦外道 (Dhp 24.9, 353)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

353.

Sabbābhibhū sabbavidūhamasmi, sabbesu dhammesu anūpalitto;

Sabbañjaho taṇhakkhaye vimutto, sayaṃ abhiññāya kamuddiseyyaṃ.

☸---------------------------------------------------------------------

三五三 我征服一切，了知一切，于一切法（事物）无所染着；舍弃一切，于爱欲灭尽而解脱，自己证悟，应称谁为老师？

☸.....................................................................

领会佛法的奥妙并不容易

我已经克服一切，已经明白一切，一切法都不染着；

我离弃一切，去除所有烦恼，证得阿罗汉果，

我亲自证得四圣谛，谁是我的老师？（偈 353）

佛陀证悟后，前往鹿野苑初转法轮时，在路上遇见一位四处云游、名叫优波迦的苦行外道。当他看见佛陀容光焕发时，十分感动，就说：

“朋友，你如此沉着清净，谁是你的老师？你奉行什么法？”

“我没有任何老师！”佛陀说。

优波迦接着请问佛法精义，佛陀就向他开示。听闻佛陀说法后，优波迦不置可否，只点了几次头，就离开了。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

9. Upakājīvakavatthu

Sabbābhibhūti imaṃ dhammadesanaṃ satthā antarāmagge upakaṃ ājīvakaṃ ārabbha kathesi.

Ekasmiñhi samaye satthā pattasabbaññutaññāṇo bodhimaṇḍe sattasattāhaṃ vītināmetvā attano pattacīvaramādāya dhammacakkapavattanatthaṃ bārāṇasiṃ sandhāya aṭṭhārasayojanamaggaṃ paṭipanno antarāmagge upakaṃ ājīvakaṃ addasa. Sopi satthāraṃ disvā “vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto, kaṃsi tvaṃ, āvuso, uddissa pabbajito, ko vā te satthā, kassa vā tvaṃ dhammaṃ rocesī”ti pucchi. Athassa satthā “mayhaṃ upajjhāyo vā ācariyo vā natthī”ti vatvā imaṃ gāthamāha –

353.

“Sabbābhibhū sabbavidūhamasmi,

Sabbesu dhammesu anūpalitto;

Sabbañjaho taṇhakkhaye vimutto,

Sayaṃ abhiññāya kamuddiseyyan”ti.

Tattha sabbābhibhūti sabbesaṃ tebhūmakadhammānaṃ abhibhavanato sabbābhibhū. Sabbavidūti viditasabbacatubhūmakadhammo. Sabbesu dhammesūti sabbesupi tebhūmakadhammesu taṇhādiṭṭhīhi anūpalitto. Sabbañjahoti sabbe tebhūmakadhamme jahitvā ṭhito. Taṇhakkhaye vimuttoti taṇhakkhayante uppādite taṇhakkhayasaṅkhāte arahatte asekhāya vimuttiyā vimutto. Sayaṃ abhiññāyāti abhiññeyyādibhede dhamme sayameva jānitvā. Kamuddiseyyanti “ayaṃ me upajjhāyo vā ācariyo vā”ti kaṃ nāma uddiseyyanti.

Desanāvasāne upako ājīvako tathāgatassa vacanaṃ nevābhinandi, na paṭikkosi. Sīsaṃ pana cāletvā jivhaṃ nillāḷetvā ekapadikamaggaṃ gahetvā aññataraṃ luddakanivāsanaṭṭhānaṃ agamāsīti.

Upakājīvakavatthu navamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.2.26 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/24. Taṇhāvagga 爱欲品 (Dhp 24, 334-359)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 24.10 Sakkapañhavatthu 帝释请求 (Dhp 24.10, 354)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

《帝释请求经》

354.

（三五四偈：）

Sabbadānaṃ dhammadānaṃ jināti,

“法的布施胜过一切布施（法施超越了一切布施），

sabbarasaṃ dhammaraso jināti;

法的滋味胜过一切滋味（法味超越了一切味道）；

Sabbaratiṃ dhammarati jināti,

法的喜悦胜过一切喜悦（法喜超越了一切喜悦），

taṇhakkhayo sabbadukkhaṃ jināti.

爱欲的灭尽胜过一切苦恼（爱尽超越了一切苦恼）。”

☸.....................................................................

（❄ 法句经故事：帝释的请求 ～☺）

有一次，忉利天的天神们聚集在一起讨论四个问题，但无法得到最佳的答案。

最后，帝释和他们一齐赴祇树给孤独园去见佛陀……。

他们首先向佛陀说明他们的困难，接着向佛陀提出他们的四个问题：

㈠ 什么是最佳的礼物？

㈡ 什么是味道最好的东西？

㈢ 什么是最喜悦的事？

㈣ 为什么弃绝爱欲最卓越？

佛陀回答道：

“佛法是一切礼物中——

最高贵的、滋味最佳、最喜悦的！

弃绝爱欲，可以究竟解脱一切苦！

因此爱尽，是一切成就最卓越的！”

佛陀说完后，帝释告诉佛陀：

“尊者！如果佛法胜过一切的礼物，为什么我们无缘分享功德呢？

尊者，我盼望从今以后，我们也可以共沾法益！”

佛陀就召集并告诫所有的比丘，从此以后要与众生共享所作的一切功德。

从此以后，邀请所有众生，含括天神在内一齐共享所有功德，就成为僧伽的习俗。

帝释请求经 ～爱欲品‧第十经终

～《法句经‧爱欲品‧Sakkapañhavatthu 帝释请求经》(Dhp 24.10, 354)

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

10. Sakkapañhavatthu

Sabbadānanti imaṃ dhammadesanaṃ satthā jetavane viharanto sakkaṃ devarājānaṃ ārabbha kathesi.

Ekasmiñhi samaye tāvatiṃsadevaloke devatā sannipatitvā cattāro pañhe samuṭṭhāpesuṃ “kataraṃ dānaṃ nu kho dānesu, kataro raso rasesu, katarā rati ratīsu jeṭṭhakā, taṇhakkhayova kasmā jeṭṭhakoti vuccatī”ti? Te pañhe ekā devatāpi vinicchituṃ nāsakkhi. Eko pana devo ekaṃ devaṃ, sopi aparanti evaṃ aññamaññaṃ pucchantā dasasu cakkavāḷasahassesu dvādasa saṃvaccharāni vicariṃsu. Ettakenāpi kālena pañhānaṃ atthaṃ adisvā dasasahassacakkavāḷadevatā sannipatitvā catunnaṃ mahārājānaṃ santikaṃ gantvā “kiṃ, tātā, mahādevatāsannipāto”ti vutte “cattāro pañhe samuṭṭhāpetvā vinicchituṃ asakkontā tumhākaṃ santikaṃ āgatamhā”ti. “Kiṃ pañhaṃ nāmetaṃ, tātā”ti. “Dānarasaratīsu katamā dānarasaratī nu kho seṭṭhā, taṇhakkhayova kasmā seṭṭho”ti ime pañhe vinicchituṃ asakkontā āgatamhāti. Tātā, mayampi imesaṃ atthe na jānāma, amhākaṃ pana rājā janasahassena cintite atthe cintetvā taṅkhaṇeneva jānāti, so amhehi paññāya ca puññena ca visiṭṭho, etha, tassa santikaṃ gacchāmāti tameva devagaṇaṃ ādāya sakkassa devarañño santikaṃ gantvā tenāpi “kiṃ, tātā, mahanto devasannipāto”ti vutte tamatthaṃ ārocesuṃ. “Tātā, imesaṃ pañhānaṃ atthaṃ aññopi jānituṃ na sakkoti, buddhavisayā hete. Satthā panetarahi kahaṃ viharatī”ti pucchitvā “jetavane”ti sutvā “etha, tassa santikaṃ gamissāmā”ti devagaṇena saddhiṃ rattibhāge sakalaṃ jetavanaṃ obhāsetvā satthāraṃ upasaṅkamitvā vanditvā ekamantaṃ ṭhito “kiṃ, mahārāja, mahatā devasaṅghena āgatosī”ti vutte, “bhante, devagaṇena ime nāma pañhā samuṭṭhāpitā, añño imesaṃ atthaṃ jānituṃ samattho nāma natthi, imesaṃ no atthaṃ pakāsethā”ti āha.

Satthā “sādhu mahārāja, mayā hi pāramiyo pūretvā mahāpariccāge pariccajitvā tumhādisānaṃ kaṅkhacchedanatthameva sabbaññutaññāṇaṃ paṭividdhaṃ, tayā pucchitapañhesu hi sabbadānānaṃ dhammadānaṃ seṭṭhaṃ, sabbarasānaṃ dhammaraso seṭṭho, sabbaratīnaṃ dhammarati seṭṭhā, taṇhakkhayo pana arahattaṃ sampāpakattā seṭṭhoyevā”ti vatvā imaṃ gāthamāha –

354.

“Sabbadānaṃ dhammadānaṃ jināti,

Sabbarasaṃ dhammaraso jināti;

Sabbaratiṃ dhammarati jināti,

Taṇhakkhayo sabbadukkhaṃ jinātī”ti.

Tattha sabbadānaṃ dhammadānanti sacepi hi cakkavāḷagabbhe yāva brahmalokā nirantaraṃ katvā sannisinnānaṃ buddhapaccekabuddhakhīṇāsavānaṃ kadaligabbhasadisāni cīvarāni dadeyya, tasmiṃ samāgame catuppadikāya gāthāya katānumodanāva seṭṭhā. Tañhi dānaṃ tassā gāthāya soḷasiṃ kalaṃ nāgghati. Evaṃ dhammassa desanāpi vācanampi savanampi mahantaṃ. Yena ca puggalena bahūnaṃ taṃ dhammassavanaṃ kāritaṃ, tasseva ānisaṃso mahā. Tathārūpāya eva parisāya paṇītapiṇḍapātassa patte pūretvā dinnadānatopi sappitelādīnaṃ patte pūretvā dinnabhesajjadānatopi mahāvihārasadisānaṃ vihārānañca lohapāsādasadisānañca pāsādānaṃ anekāni satasahassāni kāretvā dinnasenāsanadānatopi anāthapiṇḍikādīhi vihāre ārabbha katapariccāgatopi antamaso catuppadikāya gāthāya anumodanāvasenāpi pavattitaṃ dhammadānameva varaṃ seṭṭhaṃ. Kiṃ kāraṇā? Evarūpāni hi puññāni karontā dhammaṃ sutvāva karonti, no asutvā. Sace hi ime sattā dhammaṃ na suṇeyyuṃ, uḷuṅkamattaṃ yāgumpi kaṭacchumattaṃ bhattampi na dadeyyuṃ. Iminā kāraṇena sabbadānehi dhammadānameva seṭṭhaṃ. Apica ṭhapetvā buddhe ca paccekabuddhe ca sakalakappaṃ deve vassante udakabindūni gaṇetuṃ samatthāya paññāya samannāgatā sāriputtādayopi attano dhammatāya sotāpattiphalādīni adhigantuṃ nāsakkhiṃsu, assajittherādīhi kathitadhammaṃ sutvā sotāpattiphalaṃ sacchikariṃsu, satthu dhammadesanāya sāvakapāramīñāṇaṃ sacchikariṃsu. Imināpi kāraṇena, mahārāja, dhammadānameva seṭṭhaṃ. Tena vuttaṃ – “sabbadānaṃ dhammadānaṃ jinātī”ti.

Sabbe pana gandharasādayopi rasā ukkaṃsato devatānaṃ sudhābhojanarasopi saṃsāravaṭṭe pātetvā dukkhānubhavanasseva paccayo. Yo panesa sattatiṃsabodhipakkhiyadhammasaṅkhāto ca navalokuttaradhammasaṅkhāto ca dhammaraso, ayameva sabbarasānaṃ seṭṭho. Tena vuttaṃ – “sabbarasaṃ dhammaraso jinātī”ti . Yāpesā puttaratidhīturatidhanaratiitthiratinaccagītavāditādiratipabhedā ca anekappabhedā ratī, sāpi saṃsāravaṭṭe pātetvā dukkhānubhavanasseva paccayo. Yā panesā dhammaṃ kathentassa vā suṇantassa vā vācentassa vā anto uppajjamānā pīti udaggabhāvaṃ janeti, assūni pavatteti, lomahaṃsaṃ janeti, sāyaṃ saṃsāravaṭṭassa antaṃ katvā arahattapariyosānā hoti. Tasmā sabbaratīnaṃ evarūpā dhammaratiyeva seṭṭhā. Tena vuttaṃ – “sabbaratiṃ dhammarati jinātī”ti taṇhakkhayo pana taṇhāya khayante uppannaṃ arahattaṃ sakalassapi vaṭṭadukkhassa abhibhavanato sabbaseṭṭhameva. Tena vuttaṃ – “taṇhakkhayo sabbadukkhaṃ jinātī”ti.

Evaṃ satthari imissā gāthāya atthaṃ kathenteyeva caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi. Sakkopi satthu dhammakathaṃ sutvā satthāraṃ vanditvā evamāha – “bhante, evaṃjeṭṭhake nāma dhammadāne kimatthaṃ amhākaṃ pattiṃ na dāpetha, ito paṭṭhāya no bhikkhusaṅghassa kathetvā pattiṃ dāpetha, bhante”ti. Satthā tassa vacanaṃ sutvā bhikkhusaṅghaṃ sannipātetvā, “bhikkhave, ajjādiṃ katvā mahādhammassavanaṃ vā pākatikadhammassavanaṃ vā upanisinnakathaṃ vā antamaso anumodanampi kathetvā sabbasattānaṃ pattiṃ dadeyyāthā”ti āha.

Sakkapañhavatthu dasamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/24. Taṇhāvagga 爱欲品 (Dhp 24, 334-359)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 24.11 Aputtakaseṭṭhivatthu 富贵更贪婪 (Dhp 24.11, 355)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

355.

Hananti bhogā dummedhaṃ, no ca pāragavesino;

Bhogataṇhāya dummedho, hanti aññeva attanaṃ.

☸---------------------------------------------------------------------

三五五 财富会毁了愚痴的人，但毁不了那寻求彼岸的人。愚人因贪求财富而受害，如同自己害了自己，也害了他人。

☸.....................................................................

富贵使人更加贪婪

财富毁灭愚痴的人，但无法摧毁追求彼岸（涅槃）的人，

愚痴的人贪爱财富，不只毁灭自己，也害了别人。（偈 355）

有一次，憍萨罗国的国王前往精舍向佛陀问讯。他首先向佛陀解释晚到的原因，原来舍卫城当天有一位富翁去世了，该富翁没有任何子嗣，所有家产因此都被充公，他也因为处理这件事才迟到。国王接着向佛陀说，这富翁虽然非常富有，但也非常吝啬。活着的时候，他不布施，对待自己也十分苛刻，吃得少，同时只穿便宜、粗糙的衣服。

听完国王的话，佛陀说这富翁的某一前世也是富翁，有一天，一位辟支佛到他家化缘，他请太太加以供养。他太太明白他很少同意她供养任何人，就特别在辟支佛的钵里装满食物。当富翁发现太太供养的食物相当丰硕时， 心里想着：“这比丘吃完后，只会睡觉，与其如此，不如把这些食物给我的仆人吃，至少他们吃完后，会更卖力地为我工作。”

这么一想，他就后悔刚才答应太太供养辟支佛。这富翁有一位也是富翁的哥哥，而且只有一位儿子，这富翁由于贪恋哥哥的财产，就把哥哥唯一的儿子给杀了，然后在哥哥去世时继承所有的财产。

这富翁因为曾经供养辟支佛，所以今生才会富有。但因为心生后悔，所以今生不知道该如何利用财富。而且只为了要继承哥哥的财产，就谋杀侄子，所以会在地狱长久受苦。今生之前，他已经偿还累世以来所积累的恶业报应，所以今生才得以为人，但今生也没有做过任何的善业。

国王说：“尊者！虽然他有幸生活在佛陀在世的时候，却从来不供养任何人，他真正糟蹋了千载难逢的机缘了。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

11. Aputtakaseṭṭhivatthu

Hananti bhogāti imaṃ dhammadesanaṃ satthā jetavane viharanto aputtakaseṭṭhiṃ nāma ārabbha kathesi.

Tassa kira kālakiriyaṃ sutvā rājā pasenadi kosalo “aputtakaṃ sāpateyyaṃ kassa pāpuṇātī”ti pucchitvā “rañño”ti sutvā sattahi divasehi tassa gehato dhanaṃ rājakulaṃ abhiharāpetvā satthu santikaṃ upasaṅkamitvā “handa kuto nu tvaṃ, mahārāja, āgacchasi divādivassā”ti vutte “idha, bhante, sāvatthiyaṃ seṭṭhi, gahapati, kālakato, tamahaṃ aputtakaṃ sāpateyyaṃ rājantepuraṃ abhiharitvā āgacchāmī”ti āha. Sabbaṃ sutte (saṃ. ni. 1.130) āgatanayeneva veditabbaṃ.

So kira suvaṇṇapātiyā nānaggarasabhojane upanīte “evarūpaṃ nāma manussā bhuñjanti, kiṃ tumhe mayā saddhiṃ imasmiṃ gehe keḷiṃ karothā”ti bhojane upaṭṭhite leḍḍudaṇḍādīhi paharitvā palāpetvā “idaṃ manussānaṃ bhojanan”ti kaṇājakaṃ bhuñjati biḷaṅgadutiyaṃ. Vatthayānachattesupi manāpesu upaṭṭhāpitesu te manusse leḍḍudaṇḍādīhi paharanto palāpetvā sāṇāni dhāreti, jajjararathakena yāti paṇṇachattakena dhāriyamānenāti evaṃ raññā ārocite satthā tassa pubbakammaṃ kathesi.

Bhūtapubbaṃ so, mahārāja, seṭṭhi, gahapati, tagarasikhiṃ nāma paccekabuddhaṃ piṇḍapātena paṭipādesi. “Detha samaṇassa piṇḍan”ti vatvā so uṭṭhāyāsanā pakkāmi. Tasmiṃ kira assaddhe bāle evaṃ vatvā pakkante tassa bhariyā saddhā pasannā “cirassaṃ vata me imassa mukhato ‘dehī’ti vacanaṃ sutaṃ, ajja mama manorathaṃ pūrentī piṇḍapātaṃ dassāmī”ti paccekabuddhassa pattaṃ gahetvā paṇītabhojanassa pūretvā adāsi. Sopi nivattamāno taṃ disvā “kiṃ, samaṇa, kiñci te laddhan”ti pattaṃ gahetvā paṇītapiṇḍapātaṃ disvā vippaṭisārī hutvā evaṃ cintesi – “varametaṃ piṇḍapātaṃ dāsā vā kammakarā vā bhuñjeyyuṃ. Te hi imaṃ bhuñjitvā mayhaṃ kammaṃ karissanti, ayaṃ pana gantvā bhuñjitvā niddāyissati, naṭṭho me so piṇḍapāto”ti. So bhātu ca pana ekaputtakaṃ sāpateyyassa kāraṇā jīvitā voropesi. So kirassa aṅguliṃ gahetvā vicaranto “idaṃ mayhaṃ pitusantakaṃ yānakaṃ, ayaṃ tassa goṇo”tiādīni āha. Atha naṃ so seṭṭhi “idāni tāvesa evaṃ vadeti, imassa pana vuḍḍhippattakāle imasmiṃ gehe bhoge ko rakkhissatī”ti taṃ araññaṃ netvā ekasmiṃ gacchamūle gīvāya gahetvā mūlakandaṃ viya gīvaṃ phāletvā māretvā tattheva chaḍḍesi. Idamassa pubbakammaṃ. Tena vuttaṃ –

“Yaṃ kho so, mahārāja, seṭṭhi, gahapati, tagarasikhiṃ paccekabuddhaṃ piṇḍapātena paṭipādesi, tassa kammassa vipākena sattakkhattuṃ sugatiṃ saggaṃ lokaṃ upapajji, tasseva kammassa vipākāvasesena imissāyeva sāvatthiyā sattakkhattuṃ seṭṭhittaṃ kāresi. Yaṃ kho so, mahārāja, seṭṭhi, gahapati, datvā pacchā vippaṭisārī ahosi ‘varametaṃ piṇḍapātaṃ dāsā vā kammakarā vā bhuñjeyyun’ti, tassa kammassa vipākena nāssuḷārāya bhattabhogāya cittaṃ namati, nāssuḷārāya vatthabhogāya, nāssuḷārāya yānabhogāya, nāssuḷārānaṃ pañcannaṃ kāmaguṇānaṃ bhogāya cittaṃ namati. Yaṃ kho so, mahārāja, seṭṭhi, gahapati, bhātu ca pana ekaputtaṃ sāpateyyassa kāraṇā jīvitā voropesi, tassa kammassa vipākena bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni niraye paccittha, tasseva kammassa vipākāvasesena idaṃ sattamaṃ aputtakaṃ sāpateyyaṃ rājakosaṃ paveseti. Tassa kho pana, mahārāja, seṭṭhissa gahapatissa purāṇañca puññaṃ parikkhīṇaṃ, navañca puññaṃ anupacitaṃ. Ajja pana, mahārāja, seṭṭhi, gahapati, mahāroruve niraye paccatī”ti (saṃ. ni. 1.131).

Rājā satthu vacanaṃ sutvā “aho, bhante, bhāriyaṃ kammaṃ, ettake nāma bhoge vijjamāne neva attanā paribhuñji, na tumhādise buddhe dhuravihāre viharante puññakammaṃ akāsī”ti āha . Satthā “evametaṃ, mahārāja, dummedhapuggalā nāma bhoge labhitvā nibbānaṃ na gavesanti, bhoge nissāya uppannataṇhā panete dīgharattaṃ hanatī”ti vatvā imaṃ gāthamāha –

355.

“Hananti bhogā dummedhaṃ, no ca pāragavesino;

Bhogataṇhāya dummedho, hanti aññeva attanan”ti.

Tattha no ca pāragavesinoti ye pana nibbānapāragavesino puggalā, na te bhogā hananti. Aññeva attananti bhoge nissāya uppannāya taṇhāya duppañño puggalo pare viya attānameva hanatīti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Aputtakaseṭṭhivatthu ekādasamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/24. Taṇhāvagga 爱欲品 (Dhp 24, 334-359)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 24.12 Aṅkuravatthu 安苦拉天神 (Dhp 24.12, 356-359)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

356.

Tiṇadosāni khettāni, rāgadosā ayaṃ pajā;

Tasmā hi vītarāgesu, dinnaṃ hoti mahapphalaṃ.

☸---------------------------------------------------------------------

三五六 杂草损害田地，贪欲损害世人。因此布施给远离贪欲的人，能得大果报。

☸.....................................................................

在肥沃土地上播种，收获特别多（参考故事“佛陀从忉利天返回世间”偈181）

杂草使田地荒芜，贪欲害了世人，因此，

布施远离贪欲的人，可以得到大果报。（偈 356）

☸*********************************************************************

357.

Tiṇadosāni khettāni, dosadosā ayaṃ pajā;

Tasmā hi vītadosesu, dinnaṃ hoti mahapphalaṃ.

☸---------------------------------------------------------------------

三五七 杂草损害田地，嗔恚损害世人。因此布施给远离嗔恚的人，能得大果报。

☸.....................................................................

杂草使田地荒芜，嗔恚害了世人，因此，

布施没有嗔恚心的人，可以得到大果报。（偈 357）

☸*********************************************************************

358.

Tiṇadosāni khettāni, mohadosā ayaṃ pajā;

Tasmā hi vītamohesu, dinnaṃ hoti mahapphalaṃ.

☸---------------------------------------------------------------------

三五八 杂草损害田地，愚痴损害世人。因此布施给远离愚痴的人，能得大果报。

☸.....................................................................

杂草使田地荒芜，愚痴害了世人，因此，

布施不愚痴的人，可以得到大果报。（偈 358）

☸*********************************************************************

359.

(Tiṇadosāni khettāni, icchādosā ayaṃ pajā;

Tasmā hi vigaticchesu, dinnaṃ hoti mahapphalaṃ.) [( ) videsapotthakesu natthi, aṭṭhakathāyampi na dissati]

Tiṇadosāni khettāni, taṇhādosā ayaṃ pajā;

Tasmā hi vītataṇhesu, dinnaṃ hoti mahapphalaṃ.

Taṇhāvaggo catuvīsatimo niṭṭhito.

☸---------------------------------------------------------------------

三五九 杂草损害田地，爱欲损害世人。因此布施给远离爱欲的人，能得大果报。

☸.....................................................................

杂草使田地荒芜，贪爱害了世人，因此，

布施没有贪爱的人，可以得到大果报。（偈 359）

有一次，佛陀到忉利天去向删兜率说佛法。他是佛陀母亲逝世后往生成的天神。这时候，在忉利天上有一位天神。因陀迦的前世是人，当时他曾经供养少许的食物给阿那律陀尊者，因此往生忉利天，享受大果报。

另有一位名叫安苦拉的天神，他的供养比因陀迦多了很多倍，但供养的对象却不是圣者，所以尽管大量供养，也往生忉利天，但往生后所享受的果报却远不如供养较少的因陀迦。因此，当佛陀到忉利天时，安苦拉就请问佛陀，为什么果报的差别如此悬殊？

佛陀告诉他：“安苦拉，布施和供养时，应该有智慧地考虑布施和供养的对象，布施和供养就像种子。播种在肥沃土地的种子会丰收，但你却把种子播种在贫瘠的土地上，所以果报就少了。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

12. Aṅkuravatthu

Tiṇadosānīti imaṃ dhammadesanaṃ satthā paṇḍukambalasilāyaṃ viharanto aṅkuraṃ ārabbha kathesi. Vatthu “ye jhānappasutā dhīrā”ti (dha. pa. 181) gāthāya vitthāritameva. Vuttañhetaṃ tattha indakaṃ ārabbha. So kira anuruddhattherassa antogāmaṃ piṇḍāya paviṭṭhassa attano ābhataṃ kaṭacchumattakaṃ bhikkhaṃ dāpesi. Tadassa puññaṃ aṅkurena dasavassasahassāni dvādasayojanikaṃ uddhanapantiṃ katvā dinnadānato mahapphalataraṃ jātaṃ. Tasmā evamāha. Evaṃ vutte satthā, “aṅkura, dānaṃ nāma viceyya dātuṃ vaṭṭati, evaṃ taṃ sukhette suvuttabījaṃ viya mahapphalaṃ hoti. Tvaṃ pana tathā nākāsi, tena te dānaṃ na mahapphalaṃ jātan”ti imamatthaṃ vibhāvento –

“Viceyya dānaṃ dātabbaṃ, yattha dinnaṃ mahapphalaṃ;

Viceyya dānaṃ sugatappasatthaṃ,

Ye dakkhiṇeyyā idha jīvaloke;

Etesu dinnāni mahapphalāni,

Bījāni vuttāni yathāsukhette”ti. (pe. va. 329) –

Vatvā uttarimpi dhammaṃ desento imā gāthā abhāsi –

356.

“Tiṇadosāni khettāni, rāgadosā ayaṃ pajā;

Tasmā hi vītarāgesu, dinnaṃ hoti mahapphalaṃ.

357.

“Tiṇadosāni khettāni, dosadosā ayaṃ pajā;

Tasmā hi vītadosesu, dinnaṃ hoti mahapphalaṃ.

358.

“Tiṇadosāni khettāni, mohadosā ayaṃ pajā;

Tasmā hi vītamohesu, dinnaṃ hoti mahapphalaṃ.

359.

“Tiṇadosāni khettāni, icchādosā ayaṃ pajā;

Tasmā hi vigaticchesu, dinnaṃ hoti mahapphalan”ti.

Tattha tiṇadosānīti sāmākādīni tiṇāni uṭṭhahantāni pubbaṇṇāparaṇṇāni khettāni dūsenti, tena tāni na bahuphalāni honti. Evaṃ sattānampi anto rāgo uppajjanto satte dūseti, tena tesu dinnaṃ mahapphalaṃ na hoti . Khīṇāsavesu dinnaṃ pana mahapphalaṃ hoti. Tena vuttaṃ –

“Tiṇadosāni khettāni, rāgadosā ayaṃ pajā;

Tasmā hi vītarāgesu, dinnaṃ hoti mahapphalan”ti. –

Sesagāthāsupi eseva nayo.

Desanāvasāne aṅkuro ca indako ca sotāpattiphale patiṭṭhahiṃsu, sampattānampi sātthikā dhammadesanā ahosīti.

Aṅkuravatthu dvādasamaṃ.

Taṇhāvaggavaṇṇanā niṭṭhitā.

Catuvīsatimo vaggo.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/25. Bhikkhuvagga 比丘品 (Dhp 25, 360-382)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 25.1 Pañcabhikkhuvatthu 调伏五根 (Dhp 25.1, 360-361)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

25. Bhikkhuvaggo

360.

Cakkhunā saṃvaro sādhu, sādhu sotena saṃvaro;

Ghānena saṃvaro sādhu, sādhu jivhāya saṃvaro.

☸---------------------------------------------------------------------

二十五 比丘品

三六〇 善哉，调伏眼；善哉，调伏耳；善哉，调伏鼻，善哉，调伏舌。

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比丘应该调伏五根

善哉，调伏眼；善哉，调伏耳；

善哉，调伏鼻，善哉，调伏舌。 (偈 360)

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361.

Kāyena saṃvaro sādhu, sādhu vācāya saṃvaro;

Manasā saṃvaro sādhu, sādhu sabbattha saṃvaro;

Sabbattha saṃvuto bhikkhu, sabbadukkhā pamuccati.

☸---------------------------------------------------------------------

三六一 善哉，调伏身；善哉，调伏口；善哉，调伏意，善哉，调伏一切；能够调伏一切的比丘，解脱一切苦。

☸.....................................................................

善哉，调伏身；善哉，调伏口；

善哉，调伏意，善哉，调伏一切；

能够调伏一切的比丘，解脱一切苦。 (偈 361)

舍卫城的五位比丘，各自修习去调伏五根中的一根。每位比丘都认为自己要调伏的那一根最难，彼此之间因此意见分歧，他们最后向佛陀说明他们的分歧，佛陀就告诉他们：“这五根同样难以收摄，如果有比丘能全部收摄这五种感官，就能从苦中解脱出来。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

25. Bhikkhuvaggo

1. Pañcabhikkhuvatthu

Cakkhunāsaṃvaroti imaṃ dhammadesanaṃ satthā jetavane viharanto pañca bhikkhū ārabbha kathesi.

Tesu kira ekeko cakkhudvārādīsu pañcasu dvāresu ekekameva rakkhi. Athekadivasaṃ sannipatitvā “ahaṃ durakkhaṃ rakkhāmi, ahaṃ durakkhaṃ rakkhāmī”ti vivaditvā “satthāraṃ pucchitvā imamatthaṃ jānissāmā”ti satthāraṃ upasaṅkamitvā, “bhante, mayaṃ cakkhudvārādīni rakkhantā attano attano rakkhanadvārameva durakkhanti maññāma, ko nu kho amhesu durakkhaṃ rakkhatī”ti pucchiṃsu. Satthā ekaṃ bhikkhumpi anosādetvā, “bhikkhave, sabbāni petāni durakkhāneva, api ca kho pana tumhe na idāneva pañcasu ṭhānesu asaṃvutā, pubbepi asaṃvutā, asaṃvutattāyeva ca paṇḍitānaṃ ovāde avattitvā jīvitakkhayaṃ pāpuṇitthā”ti vatvā “kadā, bhante”ti tehi yācito atīte takkasilajātakassa vatthuṃ vitthāretvā rakkhasīnaṃ vasena rājakule jīvitakkhayaṃ patte pattābhisekena mahāsattena setacchattassa heṭṭhā rājāsane nisinnena attano sirisampattiṃ oloketvā “vīriyaṃ nāmetaṃ sattehi kattabbamevā”ti udānavasena udānitaṃ –

“Kusalūpadese dhitiyā daḷhāya ca,

Anivattitattābhayabhīrutāya ca;

Na rakkhasīnaṃ vasamāgamimhase,

Sa sotthibhāvo mahatā bhayena me”ti. (jā. 1.1.132) –

Imaṃ gāthaṃ dassetvā “tadāpi tumheva pañca janā takkasilāyaṃ rajjagahaṇatthāya nikkhantaṃ mahāsattaṃ āvudhahatthā parivāretvā maggaṃ gacchantā antarāmagge rakkhasīhi cakkhudvārādivasena upanītesu rūpārammaṇādīsu asaṃvutā paṇḍitassa ovāde avattitvā olīyantā rakkhasīhi khāditā jīvitakkhayaṃ pāpuṇittha. Tesu pana ārammaṇesu susaṃvuto piṭṭhito piṭṭhito anubandhantiṃ devavaṇṇiṃ yakkhiniṃ anādiyitvā sotthinā takkasilaṃ gantvā rajjaṃ patto rājā ahamevā”ti jātakaṃ samodhānetvā, “bhikkhave, bhikkhunā nāma sabbāni dvārāni saṃvaritabbāni. Etāni hi saṃvaranto eva sabbadukkhā pamuccatī”ti vatvā dhammaṃ desento imā gāthā abhāsi –

360.

“Cakkhunā saṃvaro sādhu, sādhu sotena saṃvaro;

Ghānena saṃvaro sādhu, sādhu jivhāya saṃvaro.

361.

“Kāyena saṃvaro sādhu, sādhu vācāya saṃvaro;

Manasā saṃvaro sādhu, sādhu sabbattha saṃvaro;

Sabbattha saṃvuto bhikkhu, sabbadukkhā pamuccatī”ti.

Tattha cakkhunāti yadā hi bhikkhuno cakkhudvāre rūpārammaṇaṃ āpāthamāgacchati, tadā iṭṭhārammaṇe arajjantassa aniṭṭhārammaṇe adussantassa asamapekkhanena mohaṃ anuppādentassa tasmiṃ dvāre saṃvaro thakanaṃ pidahanaṃ gutti katā nāma hoti. Tassa so evarūpo cakkhunā saṃvaro sādhu. Esa nayo sotadvārādīsupi. Cakkhudvārādīsuyeva pana saṃvaro vā asaṃvaro vā nuppajjati, parato pana javanavīthiyaṃ esa labbhati. Tadā hi asaṃvaro uppajjanto assaddhā akkhanti kosajjaṃ muṭṭhasaccaṃ aññāṇanti akusalavīthiyaṃ ayaṃ pañcavidho labbhati. Saṃvaro uppajjanto saddhā khanti vīriyaṃ sati ñāṇanti kusalavīthiyaṃ ayaṃ pañcavidho labbhati.

Kāyena saṃvaroti ettha pana pasādakāyopi copanakāyopi labbhati. Ubhayampi panetaṃ kāyadvārameva. Tattha pasādadvāre saṃvarāsaṃvaro kathitova. Copanadvārepi taṃvatthukā pāṇātipātaadinnādānakāmesumicchācārā. Tehi pana saddhiṃ akusalavīthiyaṃ uppajjantehi taṃ dvāraṃ asaṃvutaṃ hoti, kusalavīthiyaṃ uppajjantehi pāṇātipātāveramaṇiādīhi saṃvutaṃ. Sādhu vācāyāti etthāpi copanavācāpi vācā. Tāya saddhiṃ uppajjantehi musāvādādīhi taṃ dvāraṃ asaṃvutaṃ hoti, musāvādāveramaṇiādīhi saṃvutaṃ. Manasā saṃvaroti etthāpi javanamanato aññena manena saddhiṃ abhijjhādayo natthi. Manodvāre pana javanakkhaṇe uppajjamānehi abhijjhādīhi taṃ dvāraṃ asaṃvutaṃ hoti, anabhijjhādīhi saṃvutaṃ hoti. Sādhu sabbatthāti tesu cakkhudvārādīsu sabbesupi saṃvaro sādhu. Ettāvatā hi aṭṭha saṃvaradvārāni aṭṭha ca asaṃvaradvārāni kathitāni. Tesu aṭṭhasu asaṃvaradvāresu ṭhito bhikkhu sakalavaṭṭamūlakadukkhato na muccati, saṃvaradvāresu pana ṭhito sabbasmāpi vaṭṭamūlakadukkhā muccati. Tena vuttaṃ – “sabbattha saṃvuto bhikkhu, sabbadukkhā pamuccatī”ti.

Desanāvasāne te pañca bhikkhū sotāpattiphale patiṭṭhahiṃsu, sampattānampi sātthikā dhammadesanā ahosīti.

Pañcabhikkhuvatthu paṭhamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/25. Bhikkhuvagga 比丘品 (Dhp 25, 360-382)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 25.2 Haṃsaghātakabhikkhuvatthu 杀死大雁 (Dhp 25.2, 362)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

362.

Hatthasaṃyato pādasaṃyato, vācāsaṃyato saṃyatuttamo;

Ajjhattarato samāhito, eko santusito tamāhu bhikkhuṃ.

☸---------------------------------------------------------------------

三六二 善于调伏手、足和言语，最善于调御（自我），内心喜悦、住于禅定（三昧），独居、知足的人，他们称之为比丘。

☸.....................................................................

比丘杀死大雁鸟

调伏手、足及言语，调伏居于主宰地位的心，

内心喜悦、寂静、独处、知足的人，才是真比丘。 (偈 362)

有一位比丘善于投掷石头，即使快速移动的目标，也能准确投中。有一天，他和另一位比丘到河中沐浴，完毕后，他们坐着休息。这时候，他看见两只大雁鸟在天上飞，他告诉同伴，他可以用石头掷中其中一只的眼睛。说完之后，他就拾起一块鹅卵石，瞄准其中一只大雁鸟投了出去，结果如他所说的直接命中。大雁鸟一声哀号后，堕落在这年轻比丘的脚下一命呜呼。

同伴目睹这件惨事后，向佛陀报告。佛陀告诫他：“比丘！你为什么要杀大雁鸟呢？尤其身为比丘，更应训练自己对众生要有慈悲心，并且精进求解脱。比丘一定要调伏身、口、意。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

2. Haṃsaghātakabhikkhuvatthu

Hatthasaṃyatoti imaṃ dhammadesanaṃ satthā jetavane viharanto ekaṃ haṃsaghātakaṃ bhikkhuṃ ārabbha kathesi.

Sāvatthivāsino kira dve sahāyakā bhikkhūsu pabbajitvā laddhūpasampadā yebhuyyena ekato vicaranti. Te ekadivasaṃ aciravatiṃ gantvā nhatvā ātape tappamānā sāraṇīyakathaṃ kathentā aṭṭhaṃsu. Tasmiṃ khaṇe dve haṃsā ākāsena gacchanti. Atheko daharabhikkhu sakkharaṃ gahetvā “ekassa haṃsapotakassa akkhiṃ paharissāmī”ti āha, itaro “na sakkhissāmī”ti āha. Tiṭṭhatu imasmiṃ passe akkhi, parapasse akkhiṃ paharissāmīti. Idampi na sakkhissasiyevāti. “Tena hi upadhārehī”ti dutiyaṃ sakkharaṃ gahetvā haṃsassa pacchābhāge khipi, haṃso sakkharasaddaṃ sutvā nivattitvā olokesi. Atha naṃ itaraṃ vaṭṭasakkharaṃ gahetvā parapasse akkhimhi paharitvā orimakkhinā nikkhāmesi. Haṃso viravanto parivattitvā tesaṃ pādamūleyeva pati. Tattha tattha ṭhitā bhikkhū disvā, “āvuso, buddhasāsane pabbajitvā ananucchavikaṃ vo kataṃ pāṇātipātaṃ karontehī”ti vatvā te ādāya gantvā tathāgatassa dassesuṃ.

Satthā “saccaṃ kira tayā bhikkhu pāṇātipāto kato”ti pucchitvā “saccaṃ, bhante”ti vutte “bhikkhu kasmā evarūpe niyyānikasāsane pabbajitvā evamakāsi, porāṇakapaṇḍitā anuppanne buddhe agāramajjhe vasamānā appamattakesupi ṭhānesu kukkuccaṃ kariṃsu , tvaṃ pana evarūpe buddhasāsane pabbajitvā kukkuccamattampi na akāsī”ti vatvā tehi yācito atītaṃ āhari.

Atīte kururaṭṭhe indapattanagare dhanañcaye rajjaṃ kārente bodhisatto tassa aggamahesiyā kucchismiṃ paṭisandhiṃ gahetvā anupubbena viññutaṃ patto takkasilāyaṃ sippāni uggahetvā pitarā uparajje patiṭṭhāpito aparabhāge pitu accayena rajjaṃ patvā dasa rājadhamme akopento kurudhamme vattittha. Kurudhammo nāma pañcasīlāni, tāni bodhisatto parisuddhāni katvā rakkhi. Yathā ca bodhisatto, evamassa mātā aggamahesī kaniṭṭhabhātā uparājā purohito brāhmaṇo rajjugāhako amacco sārathi seṭṭhi doṇamāpako mahāmatto dovāriko nagarasobhinī vaṇṇadāsīti evametesu ekādasasu janesu kurudhammaṃ rakkhantesu kaliṅgaraṭṭhe dantapuranagare kaliṅge rajjaṃ kārente tasmiṃ raṭṭhe devo na vassi. Mahāsattassa pana añjanasannibho nāma maṅgalahatthī mahāpuñño hoti. Raṭṭhavāsino “tasmiṃ ānīte devo vassissatī”ti saññāya rañño ārocayiṃsu. Rājā tassa hatthissa ānayanatthāya brāhmaṇe pahiṇi. Te gantvā mahāsattaṃ hatthiṃ yāciṃsu. Satthā tesaṃ yācanakāraṇaṃ dassetuṃ āha –

“Tava saddhañca sīlañca, viditvāna janādhipa;

Vaṇṇaṃ añjanavaṇṇena, kaliṅgasmiṃ nimimhase”ti. (jā. 1.3.76) –

Imaṃ tikanipāte jātakaṃ kathesi. Hatthimhi pana ānītepi deve avassante “so rājā kurudhammaṃ rakkhati, tenassa raṭṭhe devo vassatī”ti saññāya “yaṃ so kurudhammaṃ rakkhati, taṃ suvaṇṇapaṭṭe likhitvā ānethā”ti puna kāliṅgo brāhmaṇe ca amacce ca pesesi. Tesu gantvā yācantesu rājānaṃ ādiṃ katvā sabbepi te attano attano sīlesu kiñci kukkuccamattaṃ katvā “aparisuddhaṃ no sīlan”ti paṭikkhipitvāpi “na ettāvatā sīlabhedo hotī”ti tehi punappunaṃ yācitā attano attano sīlāni kathayiṃsu. Kāliṅgo suvaṇṇapaṭṭe likhāpetvā ābhataṃ kurudhammaṃ disvāva samādāya sādhukaṃ pūresi. Tassa raṭṭhe devo pāvassi, raṭṭhaṃ khemaṃ subhikkhaṃ ahosi. Satthā imaṃ atītaṃ āharitvā –

“Gaṇikā uppalavaṇṇā, puṇṇo dovāriko tadā;

Rajjugāho ca kaccāno, doṇamāpako ca kolito.

“Sāriputto tadā seṭṭhī, anuruddho ca sārathī;

Brāhmaṇo kassapo thero, uparājānandapaṇḍito.

“Mahesī rāhulamātā, māyādevī janettikā;

Kururājā bodhisatto, evaṃ dhāretha jātakan”ti. –

Jātakaṃ samodhānetvā “bhikkhu evaṃ pubbepi paṇḍitā appamattakepi kukkucce uppanne attano sīlabhede āsaṅkaṃ kariṃsu, tvaṃ pana mādisassa buddhassa sāsane pabbajitvā pāṇātipātaṃ karonto atibhāriyaṃ kammamakāsi, bhikkhunā nāma hatthehi pādehi vācāya ca saṃyatena bhavitabban”ti vatvā imaṃ gāthamāha –

362.

“Hatthasaṃyato pādasaṃyato,

Vācāsaṃyato saṃyatuttamo;

Ajjhattarato samāhito,

Eko santusito tamāhu bhikkhun”ti.

Tattha hatthasaṃyatoti hatthakīḷāpanādīnaṃ vā hatthena paresaṃ paharaṇādīnaṃ vā abhāvena hatthasaṃyato. Dutiyapadepi eseva nayo. Vācāya pana musāvādādīnaṃ akaraṇato vācāya saṃyato. Saṃyatuttamoti saṃyatattabhāvo, kāyacalanasīsukkhipanabhamukavikārādīnaṃ akārakoti attho. Ajjhattaratoti gocarajjhattasaṅkhātāya kammaṭṭhānabhāvanāya rato. Samāhitoti suṭṭhu ṭhapito. Eko santusitoti ekavihārī hutvā suṭṭhu tusito vipassanācārato paṭṭhāya attano adhigamena tuṭṭhamānaso. Puthujjanakalyāṇakañhi ādiṃ katvā sabbepi sekhā attano adhigamena santussantīti santusitā, arahā pana ekantasantusitova. Taṃ sandhāyetaṃ vuttaṃ.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Haṃsaghātakabhikkhuvatthu dutiyaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/25. Bhikkhuvagga 比丘品 (Dhp 25, 360-382)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 25.3 Kokālikavatthu 慎言 (Dhp 25.3, 363)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

363.

Yo mukhasaṃyato bhikkhu, mantabhāṇī anuddhato;

Atthaṃ dhammañca dīpeti, madhuraṃ tassa bhāsitaṃ.

☸---------------------------------------------------------------------

三六三 比丘调伏言语，贤明而不轻浮，能阐明正法与义理，他所说的话语甜美（柔软）。

☸.....................................................................

比丘应该慎言

不造恶口业，内心寂静，

并且能善巧解说法义的比丘，言语和婉。 (偈 363)

瞿迦利迦比丘辱骂佛陀的两大弟子——舍利弗尊者和大目犍连尊者。由于造作这种恶业，他会受恶报。比丘们就说，瞿迦利迦会受大苦，肇因于无法控制口业。佛陀告诫他们：

“比丘必须收摄口业，行为举止必须善良，内心必须祥和、镇静，不可任意胡思乱想。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

3. Kokālikavatthu

Yomukhasaṃyatoti imaṃ dhammadesanaṃ satthā jetavane viharanto kokālikaṃ ārabbha kathesi. Vatthu “atha kho kokāliko bhikkhu yena bhagavā tenupasaṅkamī”ti sutte (saṃ. ni. 1.181; su. ni. kokālikasutta; a. ni. 10.89) āgatameva. Atthopissa aṭṭhakathāya vuttanayeneva veditabbo.

Kokālike pana padumaniraye uppanne dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ “aho kokāliko bhikkhu attano mukhaṃ nissāya vināsaṃ patto, dve aggasāvake akkosantasseva hissa pathavī vivaraṃ adāsī”ti. Satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte “na, bhikkhave, idāneva, pubbepi kokāliko bhikkhu attano mukhameva nissāya naṭṭho”ti vatvā tamatthaṃ sotukāmehi bhikkhūhi yācito tassa pakāsanatthaṃ atītaṃ āhari.

Atīte himavantapadese ekasmiṃ sare kacchapo vasati. Dve haṃsapotakā gocarāya carantā tena saddhiṃ vissāsaṃ katvā daḷhavissāsikā hutvā ekadivasaṃ kacchapaṃ pucchiṃsu – “samma, amhākaṃ himavante cittakūṭapabbatatale kañcanaguhāya vasanaṭṭhānaṃ, ramaṇiyo padeso, gacchissasi amhehi saddhin”ti. “Samma, ahaṃ kathaṃ gamissāmī”ti? “Mayaṃ taṃ nessāma, sace mukhaṃ rakkhituṃ sakkhissasī”ti. “Rakkhissāmi, sammā gahetvā maṃ gacchathā”ti. Te “sādhū”ti vatvā ekaṃ daṇḍakaṃ kacchapena ḍaṃsāpetvā sayaṃ tassa ubho koṭiyo ḍaṃsitvā ākāsaṃ pakkhandiṃsu. Taṃ tathā haṃsehi nīyamānaṃ gāmadārakā disvā “dve haṃsā kacchapaṃ daṇḍena harantī”ti āhaṃsu. Kacchapo “yadi maṃ sahāyakā nenti, tumhākaṃ ettha kiṃ hoti duṭṭhaceṭakā”ti vattukāmo haṃsānaṃ sīghavegatāya bārāṇasinagare rājanivesanassa uparibhāgaṃ sampattakāle daṭṭhaṭṭhānato daṇḍakaṃ vissajjetvā ākāsaṅgaṇe patitvā dvedhā bhijji. Satthā imaṃ atītaṃ āharitvā –

“Avadhī vata attānaṃ, kacchapo byāharaṃ giraṃ;

Suggahītasmiṃ kaṭṭhasmiṃ, vācāya sakiyāvadhī.

“Etampi disvā naravīriyaseṭṭha,

Vācaṃ pamuñce kusalaṃ nātivelaṃ;

Passasi bahubhāṇena, kacchapaṃ byasanaṃ gatan”ti. (jā. 1.2.129-130);

Imaṃ dukanipāte bahubhāṇijātakaṃ vitthāretvā, “bhikkhave, bhikkhunā nāma mukhasaṃyatena samacārinā anuddhatena nibbutacittena bhavitabban”ti vatvā imaṃ gāthamāha –

363.

“Yo mukhasaṃyato bhikkhu, mantabhāṇī anuddhato;

Atthaṃ dhammañca dīpeti, madhuraṃ tassa bhāsitan”ti.

Tattha mukhasaṃyatoti dāsacaṇḍālādayopi “tvaṃ dujjāto, tvaṃ dussīlo”tiādīnaṃ avacanatāya mukhena saṃyato. Mantabhāṇīti mantā vuccati paññā, tāya bhaṇanasīlo. Anuddhatoti nibbutacitto. Atthaṃ dhammañca dīpetīti bhāsitatthañceva desanādhammañca katheti. Madhuranti evarūpassa bhikkhuno bhāsitaṃ madhuraṃ nāma. Yo pana atthameva sampādeti, na pāḷiṃ, pāḷiṃyeva sampādeti, na atthaṃ, ubhayaṃ vā pana na sampādeti, tassa bhāsitaṃ madhuraṃ nāma na hotīti.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Kokālikavatthu tatiyaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/25. Bhikkhuvagga 比丘品 (Dhp 25, 360-382)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 25.4 Dhammārāmattheravatthu 达摩拉玛尊重佛法 (Dhp 25.4, 364)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

364.

Dhammārāmo dhammarato, dhammaṃ anuvicintayaṃ;

Dhammaṃ anussaraṃ bhikkhu, saddhammā na parihāyati.

☸---------------------------------------------------------------------

三六四 以法为乐园，喜爱于佛法，随法而行，思惟、忆念佛法的比丘，不会从正法中退堕。

☸.....................................................................

尊重佛陀的方法

安住佛法，喜悦佛法，禅修佛法，

思惟忆念佛法的比丘，不退转。 (偈 364)

佛陀宣告四个月后即将般涅槃，很多尚未证得阿罗汉果的比丘因此非常沮丧，精神恍惚，不知该怎么办。 他们之中大部分的比丘就日夜不离佛陀身边。但有一位达摩拉玛比丘依然保持正常的作息，不来佛陀的身边。 其他比丘误解他的心意，便向佛陀报告。达摩拉玛比丘于是恭敬地向佛陀解释，他对佛陀最崇高的顶礼就是在佛陀般涅槃之前，证得阿罗汉果。

佛陀赞叹他：“做得很好！敬爱、尊重我的比丘应该像你一样。只有真正奉行佛法的人才是真正顶礼我的人。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

4. Dhammārāmattheravatthu

Dhammārāmoti imaṃ dhammadesanaṃ satthā jetavane viharanto dhammārāmattheraṃ ārabbha kathesi.

Satthārā kira “ito me catumāsaccayena parinibbānaṃ bhavissatī”ti ārocite anekasahassā bhikkhū satthāraṃ parivāretvā vicariṃsu. Tattha puthujjanā bhikkhū assūni sandhāretuṃ nāsakkhiṃsu, khīṇāsavānaṃ dhammasaṃvego uppajji. Sabbepi “kiṃ nu kho karissāmā”ti vaggabandhanena vicaranti. Eko pana dhammārāmo nāma bhikkhu bhikkhūnaṃ santikaṃ na upasaṅkamati. Bhikkhūhi “kiṃ, āvuso”ti vuccamāno paṭivacanampi adatvā “satthā kira catumāsaccayena parinibbāyissati, ahañcamhi avītarāgo, satthari dharamāneyeva vāyamitvā arahattaṃ pāpuṇissāmī”ti ekakova viharanto satthārā desitaṃ dhammaṃ āvajjeti cinteti anussarati. Bhikkhū tathāgatassa ārocesuṃ – “bhante, dhammārāmassa tumhesu sinehamattampi natthi, ‘satthā kira parinibbāyissati, kiṃ nu kho karissāmā’ti amhehi saddhiṃ sammantanamattampi na karotī”ti. Satthā taṃ pakkosāpetvā “saccaṃ kira tvaṃ evaṃ karosī”ti pucchi. “Saccaṃ, bhante”ti. “Kiṃ kāraṇā”ti? Tumhe kira catumāsaccayena parinibbāyissatha, ahañcamhi avītarāgo, tumhesu dharantesuyeva vāyamitvā arahattaṃ pāpuṇissāmīti tumhehi desitaṃ dhammaṃ āvajjāmi cintemi anussarāmīti.

Satthā “sādhu sādhū”ti tassa sādhukāraṃ datvā, “bhikkhave, aññenāpi mayi sinehavantena bhikkhunā nāma dhammārāmasadiseneva bhavitabbaṃ. Na hi mayhaṃ mālāgandhādīhi pūjaṃ karontā mama pūjaṃ karonti nāma, dhammānudhammaṃ paṭipajjantāyeva pana maṃ pūjenti nāmā”ti vatvā imaṃ gāthamāha –

364.

“Dhammārāmo dhammarato, dhammaṃ anuvicintayaṃ;

Dhammaṃ anussaraṃ bhikkhu, saddhammā na parihāyatī”ti.

Tattha nivāsanaṭṭhena samathavipassanādhammo ārāmo assāti dhammārāmo. Tasmiṃyeva dhamme ratoti dhammarato. Tasseva dhammassa punappunaṃ vicintanatāya dhammaṃ anuvicintayaṃ, taṃ dhammaṃ āvajjento manasikarontoti attho. Anussaranti tameva dhammaṃ anussaranto. Saddhammāti evarūpo bhikkhu sattatiṃsabhedā bodhipakkhiyadhammā navavidhalokuttaradhammā ca na parihāyatīti attho.

Desanāvasāne so bhikkhu arahatte patiṭṭhahi, sampattānampi sātthikā dhammadesanā ahosīti.

Dhammārāmattheravatthu catutthaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/25. Bhikkhuvagga 比丘品 (Dhp 25, 360-382)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 25.5 Vipakkhasevakabhikkhuvatthu 勿轻勿羡 (Dhp 25.5, 365-366)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

365.

Salābhaṃ nātimaññeyya, nāññesaṃ pihayaṃ care;

Aññesaṃ pihayaṃ bhikkhu, samādhiṃ nādhigacchati.

☸---------------------------------------------------------------------

三六五 不要轻视自己所得，不要羡慕他人所得，比丘羡慕他人所得，无法证得三摩地。

☸.....................................................................

比丘应该知足

不要轻蔑自己所有的东西，不要羡慕别人所有的东西，

羡慕他人的比丘无法证得禅定。 (偈 365)

☸*********************************************************************

366.

Appalābhopi ce bhikkhu, salābhaṃ nātimaññati;

Taṃ ve devā pasaṃsanti, suddhājīviṃ atanditaṃ.

☸---------------------------------------------------------------------

三六六 比丘虽所得甚少，不轻视自己所得，生活清净不懈怠，诸天神确实赞叹。

☸.....................................................................

比丘虽然所得不多，但不轻蔑所得，

诸天也赞叹生活如此清净又精进的比丘。 (偈 366)

佛陀的一位弟子和提婆达多的一位弟子十分友好，而提婆达多曾多次谋害佛陀未遂。这比丘前往提婆达多的精舍，并且在那儿停留好几天，吃、住、睡都在该精舍，并且享受种种招待。佛陀的其他弟子就向佛陀报告他的所做所为，佛陀就请这比丘来，加以询问。这比丘承认有这回事，但辩称他只是停留在该精舍，并不接受他们的教义。

佛陀告诫他：“比丘！即使你不接受提婆达多的邪说，但你的作为却会让人以为你是他的信徒。身为比丘，应满足于自己所拥有的，不可以垂涎他人的东西。如果羡慕他人的东西，比丘就无法修持三摩地、止观，或导向涅槃的八正道。只有知足的比丘，才能证得三摩地、止观和八正道。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

5. Vipakkhasevakabhikkhuvatthu

Salābhanti imaṃ dhammadesanaṃ satthā veḷuvane viharanto aññataraṃ vipakkhasevakaṃ bhikkhuṃ ārabbha kathesi.

Tassa kireko devadattapakkhiko bhikkhu sahāyo ahosi. So taṃ bhikkhūhi saddhiṃ piṇḍāya caritvā katabhattakiccaṃ āgacchantaṃ disvā “kuhiṃ gatosī”ti pucchi. “Asukaṭṭhānaṃ nāma piṇḍāya caritun”ti. “Laddho te piṇḍapāto”ti? “Āma, laddho”ti. “Idha amhākaṃ mahālābhasakkāro, katipāhaṃ idheva hohī”ti. So tassa vacanena katipāhaṃ tattha vasitvā sakaṭṭhānameva agamāsi . Atha naṃ bhikkhū “ayaṃ, bhante, devadattassa uppannalābhasakkāraṃ paribhuñjati, devadattassa pakkhiko eso”ti tathāgatassa ārocesuṃ. Satthā taṃ pakkosāpetvā “saccaṃ kira tvaṃ evamakāsī”ti pucchi. “Āma, bhante, ahaṃ tattha ekaṃ daharaṃ nissāya katipāhaṃ vasiṃ, na ca pana devadattassa laddhiṃ rocemī”ti. Atha naṃ bhagavā “kiñcāpi tvaṃ laddhiṃ na rocesi, diṭṭhadiṭṭhakānaṃyeva pana laddhiṃ rocento viya vicarasi. Na tvaṃ idāneva evaṃ karosi, pubbepi evarūpoyevā”ti vatvā “idāni tāva, bhante, amhehi sāmaṃ diṭṭho, pubbe panesa kesaṃ laddhiṃ rocento viya vicari, ācikkhatha no”ti bhikkhūhi yācito atītaṃ āharitvā –

“Purāṇacorāna vaco nisamma,

Mahiḷāmukho pothayamanvacārī;

Susaññatānañhi vaco nisamma,

Gajuttamo sabbaguṇesu aṭṭhā”ti. (jā. 1.1.26) –

Imaṃ mahiḷāmukhajātakaṃ vitthāretvā, “bhikkhave, bhikkhunā nāma sakalābheneva santuṭṭhena bhavitabbaṃ, paralābhaṃ patthetuṃ na vaṭṭati. Paralābhaṃ patthentassa hi jhānavipassanāmaggaphalesu ekadhammopi nuppajjati, sakalābhasantuṭṭhasseva pana jhānādīni uppajjantī”ti vatvā dhammaṃ desento imā gāthā abhāsi –

365.

“Salābhaṃ nātimaññeyya, nāññesaṃ pihayaṃ care;

Aññesaṃ pihayaṃ bhikkhu, samādhiṃ nādhigacchati.

366.

“Appalābhopi ce bhikkhu, salābhaṃ nātimaññati;

Taṃ ve devā pasaṃsanti, suddhājīviṃ atanditan”ti.

Tattha salābhanti attano uppajjanakalābhaṃ. Sapadānacārañhi parivajjetvā anesanāya jīvikaṃ kappento salābhaṃ atimaññati hīḷeti jigucchati nāma. Tasmā evaṃ akaraṇena salābhaṃ nātimaññeyya. Aññesaṃ pihayanti aññesaṃ lābhaṃ patthento na careyyāti attho. Samādhiṃ nādhigacchatīti aññesañhi lābhaṃ pihayanto tesaṃ cīvarādikaraṇe ussukkaṃ āpanno bhikkhu appanāsamādhiṃ vā upacārasamādhiṃ vā nādhigacchati. Salābhaṃ nātimaññatīti appalābhopi samāno uccanīcakule paṭipāṭiyā sapadānaṃ caranto bhikkhu salābhaṃ nātimaññati nāma. Taṃ veti taṃ evarūpaṃ bhikkhuṃ sārajīvitatāya suddhājīviṃ jaṅghabalaṃ nissāya jīvitakappanena akusītatāya atanditaṃ devā pasaṃsanti thomentīti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Vipakkhasevakabhikkhuvatthu pañcamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/25. Bhikkhuvagga 比丘品 (Dhp 25, 360-382)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 25.6 Pañcaggadāyakabrāhmaṇavatthu 不执身心是比丘 (Dhp 25.6, 367)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

367.

Sabbaso nāmarūpasmiṃ, yassa natthi mamāyitaṃ;

Asatā ca na socati, sa ve “bhikkhū”ti vuccati.

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三六七 对于一切名色（身心），不执着为“我”或“我所”，不因其不存在而忧愁，这样的人实可称为“比丘”。

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所有供养品都一样

对于名色（身心）没有“我”与“我所”的执着，

不因（名色）不存在（或坏灭）而哀愁的人，是真比丘。 (偈 367)

从前舍卫城中有位婆罗门，十分慷慨，经常布施佛陀和比丘。

有一天，佛陀观察得知该婆罗门夫妇将可证得三果，于是就走到他们家门口去。这时候，正在用餐的婆罗门并没有看见佛陀，他的太太虽然看见佛陀，但害怕丈夫如果也看见佛陀的话，会把所有的餐点全部供养给佛陀，那么她就要再煮一次。于是她就挡在丈夫面前，防止他看见佛陀，然后慢慢地倒退到佛陀站的地方，轻声告诉佛陀：“尊者！我们今天没有食物可以供养。”但佛陀只是摇头。这婆罗门太太看见佛陀如此，于是无法控制自己地爆笑出来。

婆罗门听见太太的笑声，转过身来，就看见佛陀和太太在家门口，刹那间，他明白过来了，大声叫道：“夫人，你真的毁了我！我们尊敬的老师到家门口时，你就应该立刻通知我，你怎么反而隐瞒我，真是大大地羞辱我了！”说着，他拿起装有米饭的盘子，走到佛陀面前，歉意地恳请：“尊者！请接受我这已经吃了一部分的米饭。实在很抱歉，供养你这种已经吃过的米饭。”

佛陀告诉他：“婆罗门，任何供养品对我来说都很好，不管吃过与否。”

这婆罗门非常高兴佛陀能够接受他的供养。他同时请教佛陀，如何界定比丘，以什么标准来评定比丘？佛陀明白他们对名色已经有相当的认识，就告诉他们：“婆罗门！不执著于身心的人就是比丘。”佛陀接着向他们说法。

听完佛陀的说法后，这对婆罗门夫妇证得三果。

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【Dhammapada-aṭṭhakathā 法句经义注】

6. Pañcaggadāyakabrāhmaṇavatthu

Sabbasoti imaṃ dhammadesanaṃ satthā jetavane viharanto pañcaggadāyakaṃ nāma brāhmaṇaṃ ārabbha kathesi.

So kira sasse khette ṭhitakāleyeva khettaggaṃ nāma deti, khalakāle khalaggaṃ nāma deti, khalabhaṇḍakāle khalabhaṇḍaggaṃ nāma deti, ukkhalikakāle kumbhaggaṃ nāma deti, pātiyaṃ vaḍḍhitakāle pātaggaṃ nāma detīti imāni pañca aggadānāni deti, sampattassa adatvā nāma na bhuñjati. Tenassa pañcaggadāyakotveva nāmaṃ ahosi. Satthā tassa ca brāhmaṇiyā cassa tiṇṇaṃ phalānaṃ upanissayaṃ disvā brāhmaṇassa bhojanavelāyaṃ gantvā dvāre aṭṭhāsi. Sopi dvārapamukhe antogehābhimukho nisīditvā bhuñjati, satthāraṃ dvāre ṭhitaṃ na passati. Brāhmaṇī pana taṃ parivisamānā satthāraṃ disvā cintesi – “ayaṃ brāhmaṇo pañcasu ṭhānesu aggaṃ datvā bhuñjati, idāni ca samaṇo gotamo āgantvā dvāre ṭhito. Sace brāhmaṇo etaṃ disvā attano bhattaṃ haritvā dassati, punapāhaṃ pacituṃ na sakkhissāmī”ti. Sā “evaṃ ayaṃ samaṇaṃ gotamaṃ na passissatī”ti satthu piṭṭhiṃ datvā tassa pacchato taṃ paṭicchādentī onamitvā puṇṇacandaṃ pāṇinā paṭicchādentī viya aṭṭhāsi. Tathā ṭhitā eva ca pana “gato nu kho no”ti satthāraṃ aḍḍhakkhikena olokesi. Satthā tattheva aṭṭhāsi. Brāhmaṇassa pana savanabhayena “aticchathā”ti na vadeti, osakkitvā pana saṇikameva “aticchathā”ti āha . Satthā “na gamissāmī”ti sīsaṃ cālesi. Lokagarunā buddhena “na gamissāmī”ti sīse cālite sā sandhāretuṃ asakkontī mahāhasitaṃ hasi. Tasmiṃ khaṇe satthā gehābhimukhaṃ obhāsaṃ muñci. Brāhmaṇopi piṭṭhiṃ datvā nisinnoyeva brāhmaṇiyā hasitasaddaṃ sutvā chabbaṇṇānañca rasmīnaṃ obhāsaṃ oloketvā satthāraṃ addasa. Buddhā hi nāma gāme vā araññe vā hetusampannānaṃ attānaṃ adassetvā na pakkamanti. Brāhmaṇopi satthāraṃ disvā, “bhoti nāsitomhi tayā, rājaputtaṃ āgantvā dvāre ṭhitaṃ mayhaṃ anācikkhantiyā bhāriyaṃ te kammaṃ katan”ti vatvā aḍḍhabhuttaṃ bhojanapātiṃ ādāya satthu santikaṃ gantvā, “bho gotama, ahaṃ pañcasu ṭhānesu aggaṃ datvāva bhuñjāmi, ito ca me majjhe bhinditvā ekova bhattakoṭṭhāso bhutto, eko koṭṭhāso avasiṭṭho, paṭiggaṇhissasi me idaṃ bhattan”ti. Satthā “na me tava ucchiṭṭhabhattena attho”ti avatvā, “brāhmaṇa, aggampi mayhameva anucchavikaṃ, majjhe bhinditvā aḍḍhabhuttabhattampi, carimakabhattapiṇḍopi mayhameva anucchaviko. Mayañhi, brāhmaṇa, paradattūpajīvipetasadisā”ti vatvā imaṃ gāthamāha –

“Yadaggato majjhato sesato vā,

Piṇḍaṃ labhetha paradattūpajīvī;

Nālaṃ thutuṃ nopi nipaccavādī,

Taṃ vāpi dhīrā muni vedayantī”ti. (su. ni. 219);

Brāhmaṇo taṃ sutvāva pasannacitto hutvā “aho acchariyaṃ, dīpasāmiko nāma rājaputto ‘na me tava ucchiṭṭhabhattena attho’ti avatvā evaṃ vakkhatī”ti dvāre ṭhitakova satthāraṃ pañhaṃ pucchi – “bho gotama , tumhe attano sāvake bhikkhūti vadatha, kittāvatā bhikkhu nāma hotī”ti. Satthā “kathaṃrūpā nu kho imassa dhammadesanā sappāyā”ti upadhārento “ime dvepi janā kassapabuddhakāle ‘nāmarūpan’ti vadantānaṃ kathaṃ suṇiṃsu, nāmarūpaṃ avissajjitvāva nesaṃ dhammaṃ desetuṃ vaṭṭatī”ti, “brāhmaṇa, nāme ca rūpe ca arajjanto asajjanto asocanto bhikkhu nāma hotī”ti vatvā imaṃ gāthamāha –

367.

“Sabbaso nāmarūpasmiṃ, yassa natthi mamāyitaṃ;

Asatā ca na socati, sa ve bhikkhūti vuccatī”ti.

Tattha sabbasoti sabbasmimpi vedanādīnaṃ catunnaṃ, rūpakkhandhassa cāti pañcannaṃ khandhānaṃ vasena pavatte nāmarūpe. Mamāyitanti yassa ahanti vā mamanti vā gāho natthi. Asatā ca na socatīti tasmiñca nāmarūpe khayavayaṃ patte “mama rūpaṃ khīṇaṃ…pe… mama viññāṇaṃ khīṇan”ti na socati na vihaññati, “khayavayadhammaṃ me khīṇan”ti passati. Sa veti so evarūpo vijjamānepi nāmarūpe mamāyitarahitopi asatāpi tena asocanto bhikkhūti vuccatīti attho.

Desanāvasāne ubhopi jayampatikā anāgāmiphale patiṭṭhahiṃsu, sampattānampi sātthikā dhammadesanā ahosīti.

Pañcaggadāyakabrāhmaṇavatthu chaṭṭhaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.8.8 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/25. Bhikkhuvagga 比丘品 (Dhp 25, 360-382)”

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【经名】 25.7 Sambahulabhikkhuvatthu 小偷听输屡那比丘说法 (Dhp 25.7, 368-376)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

368.

（三六八偈：）

Mettāvihārī yo bhikkhu, pasanno buddhasāsane;

Adhigacche padaṃ santaṃ, saṅkhārūpasamaṃ sukhaṃ.

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住于慈悲的比丘，于佛陀教法具净信，能证达寂静安乐境，诸行止息的涅槃界。

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心怀慈悲, 法喜充满的比丘, 证得清凉心和安乐(涅槃),

涅槃是诸行解脱的究竟法喜。 (偈 368)

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369.

（三六九偈：）

Siñca bhikkhu imaṃ nāvaṃ, sittā te lahumessati;

Chetvā rāgañca dosañca, tato nibbānamehisi.

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比丘汲出（心）舟（恶念）水，水尽则舟行轻快，若断除贪欲与瞋恚，你将证达涅槃境。

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比丘，汲空（身）舟中的（恶欲之）水，（水尽）则舟去轻快。

同样，断除贪欲瞋恚，则易证得涅槃。 (偈 369)

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370.

（三七○偈：）

Pañca chinde pañca jahe,

“斩断五下分结，舍弃五上分结，

pañca cuttari bhāvaye;

同时勤修五根（信、进、念、定、慧）；

Pañca saṅgātigo bhikkhu,

超越五种执着（贪欲、瞋恚、昏沉睡眠、掉举追悔、疑）的比丘——

“oghatiṇṇo”ti vuccati.

被称为‘已渡暴流者’（欲瀑流、有瀑流、见瀑流、无明瀑流）。”

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371.

（三七一偈：）

Jhāya bhikkhu [jhāya tuvaṃ bhikkhu (?)] mā pamādo [mā ca pamādo (sī. syā. pī.)], mā te kāmaguṇe ramessu [bhamassu (sī. pī.), bhavassu (syā.), ramassu (ka.)] cittaṃ;

Mā lohaguḷaṃ gilī pamatto, mā kandi “dukkhamidan”ti ḍayhamāno.

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勤修禅定莫放逸，勿使心为欲乐转，莫因放逸吞铁丸，那时燃烧莫哭喊：“此乃苦！”

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比丘！勤修禅定，不可放逸，不要让心沉溺于欲乐。

不要漫不经心（而造恶业），（以致堕落地狱时）不要在吞下（烧热的）铁丸的时候才哭喊：

“真是痛啊！” (偈 371)

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372.

Natthi jhānaṃ apaññassa, paññā natthi ajhāyato [ajjhāyino (ka.)];

Yamhi jhānañca paññā ca, sa ve nibbānasantike.

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三七二 无智慧者无禅定，不修禅定者无智慧；具足定与智慧者，他确实已近涅槃。

☸.....................................................................

没有智慧就没有禅定（或正定），没有禅定（或正定）也就没有智慧；

定慧具足的人，接近涅槃的境界。 (偈 372)

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373.

Suññāgāraṃ paviṭṭhassa, santacittassa bhikkhuno;

Amānusī rati hoti, sammā dhammaṃ vipassato.

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三七三 比丘进入寂静处（空闲处），内心寂静得安止，如实谛观于正法，得享超人之喜乐。

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居于僻静处，调伏内心，如实洞见正法的比丘，

体会到超乎常人的喜悦 (偈 373)

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374.

Yato yato sammasati, khandhānaṃ udayabbayaṃ;

Labhatī [labhati (pī.), labhate (ka.)] pītipāmojjaṃ, amataṃ taṃ vijānataṃ.

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三七四 每当如理思惟时，观照诸蕴的生与灭，便能获得喜与乐；了知此是证不死（涅槃）之道。

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观照（或觉察）五蕴生灭的人，获得喜乐安住。如实洞见正法的人，

明白这样的观照（或觉察）可以导向涅槃。 (偈 374)

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375.

Tatrāyamādi bhavati, idha paññassa bhikkhuno;

Indriyagutti santuṭṭhi, pātimokkhe ca saṃvaro.

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三七五 对于此世智慧比丘，（修行）应从这里开始：守护根门及知足，以及防护波罗提木叉（别解脱戒）。

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有智慧的比丘应该：调伏感官，知足，并守护戒律。 (偈 375)

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376.

Mitte bhajassu kalyāṇe, suddhājīve atandite;

Paṭisanthāravutyassa [paṭisandhāravutyassa (ka.)], ācārakusalo siyā;

Tato pāmojjabahulo, dukkhassantaṃ karissati.

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三七六 亲近贤善的朋友，他们生活清净且勤奋；（自己）应待人友善和蔼，行为具足良好规范；由此将充满喜悦，得以灭尽一切诸苦。

亲近清净、精进的善友，使自己和蔼可亲，行为端正，

因而法喜充满的人，就能灭尽诸苦 (不再轮回)。 (偈 376)

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（❄ 法句经故事：虔诚的女士和小偷 ～☺）

从前有一位女士非常富有，她有个名叫输屡那的儿子出家为比丘。有一次输屡那在回祇树给孤独园时经过家乡而遇见他母亲，他母亲就以他的名义筹划一个盛大的布施大会。他母亲听说他善于说法，就请他在大会上开示。他答应了，他母亲又为此搭了一个大帐篷。包括他母亲在内，有很多人都来听他说法。

当他母亲正在听法时，一群小偷闯入她家。小偷的首领跑到大帐篷去监视她，如果她知道家中遭窃而提早回家的话就要杀死她。可是当家中留守的女仆来通知她家里有小偷时，她只冷静地说：“让他们拿走我所有的钱财吧，我不在乎，不要在我听法的时候来打扰我。”说完后，打发女仆回去。

这时候，坐在她身边不远处的小偷首领也听见她与女仆的应答。她的话让他想到：“如果我们果真拿走这位有智慧且高贵的女士的钱财，将来一定会被处罚。也许甚至会遭到雷殛。”他这么一想就心生警惕，赶紧到她家去，命令属下归还所有财物，一起去听输屡那说法。

输屡那说法完毕时，已经是破晓时分。小偷首领率领属下向输屡那的母亲认错并请她原谅。心性仁慈且信仰虔诚的她就原谅了他们。这群小偷明白自己的恶行后，就（请求）出家加入了僧团，成为比丘，并且得到输屡那的教诲后，到林子里去禅修。

佛陀也放光，告诫他们精进修行究竟清净。

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【Dhammapada-aṭṭhakathā 法句经义注】

7. Sambahulabhikkhuvatthu

Mettāvihārīti imaṃ dhammadesanaṃ satthā jetavane viharanto sambahule bhikkhū ārabbha kathesi.

Ekasmiñhi samaye āyasmante mahākaccāne avantijanapade kuraragharaṃ nissāya pavattapabbate viharante soṇo nāma koṭikaṇṇo upāsako therassa dhammakathāya pasīditvā therassa santike pabbajitukāmo therena “dukkaraṃ kho, soṇa, yāvajīvaṃ ekabhattaṃ ekaseyyaṃ brahmacariyan”ti vatvā dve vāre paṭikkhittopi pabbajjāya ativiya ussāhajāto tatiyavāre theraṃ yācitvā pabbajitvā appabhikkhukattā dakkhiṇāpathe tiṇṇaṃ vassānaṃ accayena laddhūpasampado satthāraṃ sammukhā daṭṭhukāmo hutvā upajjhāyaṃ āpucchitvā tena dinnaṃ sāsanaṃ gahetvā anupubbena jetavanaṃ gantvā satthāraṃ vanditvā katapaṭisanthāro satthārā ekagandhakuṭiyaṃyeva anuññātasenāsano bahudeva rattiṃ ajjhokāse vīthināmetvā rattibhāge gandhakuṭiṃ pavisitvā attano pattasenāsane taṃ rattibhāgaṃ vītināmetvā paccūsasamaye satthārā ajjhiṭṭho soḷasa aṭṭhakavaggikāni (su. ni. 772 ādayo) sabbāneva sarabhaññena abhaṇi. Athassa bhagavā sarabhaññapariyosāne abbhānumodento – “sādhu sādhu, bhikkhū”ti sādhukāraṃ adāsi. Satthārā dinnasādhukāraṃ sutvā bhūmaṭṭhakadevā nāgā supaṇṇāti evaṃ yāva brahmalokā ekasādhukārameva ahosi.

Tasmiṃ khaṇe jetavanato vīsayojanasatamatthake kuraragharanagare therassa mātu mahāupāsikāya gehe adhivatthā devatāpi mahantena saddena sādhukāramadāsi. Atha naṃ upāsikā āha – “ko esa sādhukāraṃ detī”ti? Ahaṃ, bhaginīti. Kosi tvanti? Tava gehe adhivatthā, devatāti. Tvaṃ ito pubbe mayhaṃ sādhukāraṃ adatvā ajja kasmā desīti? Nāhaṃ tuyhaṃ sādhukāraṃ dammīti. Atha kassa te sādhukāro dinnoti? Tava puttassa koṭikaṇṇassa soṇattherassāti. Kiṃ me puttena katanti? Putto te ajja satthārā saddhiṃ ekagandhakuṭiyaṃ vasitvā dhammaṃ desesi, satthā tava puttassa dhammaṃ sutvā pasanno sādhukāramadāsi. Tenassa mayāpi sādhukāro dinno. Sammāsambuddhassa hi sādhukāraṃ sampaṭicchitvā bhūmaṭṭhakadeve ādiṃ katvā yāva brahmalokā ekasādhukārameva jātanti. Kiṃ pana, sāmi, mama puttena satthu dhammo kathito, satthārā mama puttassa kathitoti? Tava puttena satthu kathitoti. Evaṃ devatāya kathentiyāva upāsikāya pañcavaṇṇā pīti uppajjitvā sakalasarīraṃ phari.

Athassā etadahosi – “sace me putto satthārā saddhiṃ ekagandhakuṭiyaṃ vasitvā satthu dhammaṃ kathetuṃ sakkhi , mayhampi kathetuṃ sakkhissatiyeva . Puttassa āgatakāle dhammassavanaṃ kāretvā dhammakathaṃ suṇissāmī”ti. Soṇattheropi kho satthārā sādhukāre dinne “ayaṃ me upajjhāyena dinnasāsanaṃ ārocetuṃ kālo”ti bhagavantaṃ paccantimesu janapadesu vinayadharapañcamena gaṇena upasampadaṃ ādiṃ katvā (mahāva. 259) pañca vare yācitvā katipāhaṃ satthu santikeyeva vasitvā “upajjhāyaṃ passissāmī”ti satthāraṃ āpucchitvā jetavanā nikkhamitvā anupubbena upajjhāyassa santikaṃ agamāsi.

Thero punadivase taṃ ādāya piṇḍāya caranto mātu upāsikāya gehadvāraṃ agamāsi. Sāpi puttaṃ disvā tuṭṭhamānasā vanditvā sakkaccaṃ parivisitvā pucchi – “saccaṃ kira tvaṃ, tāta, satthārā saddhiṃ ekagandhakuṭiyaṃ vasitvā satthu dhammakathaṃ kathesī”ti. “Upāsike, tuyhaṃ kena idaṃ kathitan”ti? “Tāta, imasmiṃ gehe adhivatthā devatā mahantena saddena sādhukāraṃ datvā mayā ‘ko eso’ti vutte ‘ahan’ti vatvā evañca evañca kathesi. Taṃ sutvā mayhaṃ etadahosi – ‘sace me putto satthu dhammakathaṃ kathesi, mayhampi kathetuṃ sakkhissatī’ti. Atha naṃ āha – ‘tāta, yato tayā satthu sammukhā dhammo kathito, mayhampi kathetuṃ sakkhissasi eva. Asukadivase nāma dhammassavanaṃ kāretvā tava dhammaṃ suṇissāmi, tātā’”ti. So adhivāsesi. Upāsikā bhikkhusaṅghassa dānaṃ datvā pūjaṃ katvā “puttassa me dhammakathaṃ suṇissāmī”ti ekameva dāsiṃ geharakkhikaṃ ṭhapetvā sabbaṃ parijanaṃ ādāya antonagare dhammassavanatthāya kārite maṇḍape alaṅkatadhammāsanaṃ abhiruyha dhammaṃ desentassa puttassa dhammakathaṃ sotuṃ agamāsi.

Tasmiṃ pana kāle navasatā corā tassā upāsikāya gehe otāraṃ olokentā vicaranti. Tassā pana gehaṃ sattahi pākārehi parikkhittaṃ sattadvārakoṭṭhakayuttaṃ, tattha tesu tesu ṭhānesu caṇḍasunakhe bandhitvā ṭhapayiṃsu. Antogehe chadanassa udakapātaṭṭhāne pana parikhaṃ khaṇitvā tipunā pūrayiṃsu. Taṃ divā ātapena vilīnaṃ pakkuthitaṃ viya tiṭṭhati, rattiṃ kaṭhinaṃ kakkhaḷaṃ hutvā tiṭṭhati. Tassānantarā mahantāni ayasaṅghāṭakāni nirantaraṃ bhūmiyaṃ odahiṃsu. Iti imañcārakkhaṃ upāsikāya ca antogehe ṭhitabhāvaṃ paṭicca te corā okāsaṃ alabhantā taṃ divasaṃ tassā gatabhāvaṃ ñatvā umaṅgaṃ bhinditvā tipuparikhāya ca ayasaṅghāṭakānañca heṭṭhābhāgeneva gehaṃ pavisitvā corajeṭṭhakaṃ tassā santikaṃ pahiṇiṃsu “sace sā amhākaṃ idha paviṭṭhabhāvaṃ sutvā nivattitvā gehābhimukhī āgacchati, asinā naṃ paharitvā mārethā”ti. So gantvā tassā santike aṭṭhāsi.

Corāpi antogehe dīpaṃ jāletvā kahāpaṇagabbhadvāraṃ vivariṃsu. Sā dāsī core disvā upāsikāya santikaṃ gantvā, “ayye, bahū corā gehaṃ pavisitvā kahāpaṇagabbhadvāraṃ vivariṃsū”ti ārocesi. “Corā attanā diṭṭhakahāpaṇe harantu, ahaṃ mama puttassa dhammakathaṃ suṇāmi, mā me dhammassa antarāyaṃ kari, gehaṃ gacchā”ti taṃ pahiṇi. Corāpi kahāpaṇagabbhaṃ tucchaṃ katvā rajatagabbhaṃ vivariṃsu. Sā punapi gantvā tamatthaṃ ārocesi. Upāsikāpi “corā attanā icchitaṃ harantu, mā me antarāyaṃ karī”ti puna taṃ pahiṇi. Corā rajatagabbhampi tucchaṃ katvā suvaṇṇagabbhaṃ vivariṃsu. Sā punapi gantvā upāsikāya tamatthaṃ ārocesi. Atha naṃ upāsikā āmantetvā, “bhoti je tvaṃ anekavāraṃ mama santikaṃ āgatā, ‘corā yathārucitaṃ harantu, ahaṃ mama puttassa dhammakathaṃ suṇāmi, mā me antarāyaṃ karī’ti mayā vuttāpi mama kathaṃ anādiyitvā punappunaṃ āgacchasiyeva. Sace idāni tvaṃ āgacchissasi, jānissāmi te kattabbaṃ, gehameva gacchā”ti pahiṇi.

Corajeṭṭhako tassā kathaṃ sutvā “evarūpāya itthiyā santakaṃ harantānaṃ asani patitvā matthakaṃ bhindeyyā”ti corānaṃ santikaṃ gantvā “sīghaṃ upāsikāya santakaṃ paṭipākatikaṃ karothā”ti āha. Te kahāpaṇehi kahāpaṇagabbhaṃ, rajatasuvaṇṇehi rajatasuvaṇṇagabbhe puna pūrayiṃsu. Dhammatā kiresā, yaṃ dhammo dhammacārinaṃ rakkhati. Tenevāha –

“Dhammo have rakkhati dhammacāriṃ,

Dhammo suciṇṇo sukhamāvahāti;

Esānisaṃso dhamme suciṇṇe,

Na duggatiṃ gacchati dhammacārī”ti. (theragā. 303; jā. 1.10.102);

Corāpi gantvā dhammassavanaṭṭhāne aṭṭhaṃsu. Theropi dhammaṃ kathetvā vibhātāya rattiyā āsanā otari. Tasmiṃ khaṇe corajeṭṭhako upāsikāya pādamūle nipajjitvā “khamāhi me, ayye”ti āha. “Kiṃ idaṃ, tātā”ti? “Ahañhi tumhesu āghātaṃ katvā tumhe māretukāmo aṭṭhāsin”ti. “Tena hi te, tāta, khamāmī”ti. Sesacorāpi tatheva vatvā, “tātā, khamāmī”ti vutte āhaṃsu – “ayye, sace no khamatha, puttassa vo santike amhākaṃ pabbajjaṃ dāpethā”ti. Sā puttaṃ vanditvā āha – “tāta, ime corā mama guṇesu tumhākañca dhammakathāya pasannā pabbajjaṃ yācanti, pabbājetha ne”ti. Thero “sādhū”ti vatvā tehi nivatthavatthānaṃ dasāni chindāpetvā tambamattikāya rajāpetvā te pabbājetvā sīlesu patiṭṭhāpesi. Upasampannakāle ca nesaṃ ekekassa visuṃ visuṃ kammaṭṭhānamadāsi. Te navasatā bhikkhū visuṃ visuṃ navasatakammaṭṭhānāni gahetvā ekaṃ pabbataṃ abhiruyha tassa tassa rukkhassa chāyāya nisīditvā samaṇadhammaṃ kariṃsu.

Satthā vīsayojanasatamatthake jetavanamahāvihāre nisinnova te bhikkhū oloketvā tesaṃ cariyavasena dhammadesanaṃ vavatthāpetvā obhāsaṃ pharitvā sammukhe nisīditvā kathento viya imā gāthā abhāsi –

368.

“Mettāvihārī yo bhikkhu, pasanno buddhasāsane;

Adhigacche padaṃ santaṃ, saṅkhārūpasamaṃ sukhaṃ.

369.

“Siñca bhikkhu imaṃ nāvaṃ, sittā te lahumessati;

Chetvā rāgañca dosañca, tato nibbānamehisi.

370.

“Pañca chinde pañca jahe, pañca cuttari bhāvaye;

Pañcasaṅgātigo bhikkhu, oghatiṇṇoti vuccati.

371.

“Jhāya bhikkhu mā pamādo,

Mā te kāmaguṇe ramessu cittaṃ;

Mā lohaguḷaṃ gilī pamatto,

Mā kandī dukkhamidanti dayhamāno.

372.

“Natthi jhānaṃ apaññassa, paññā natthi ajhāyato;

Yamhi jhānañca paññā ca, sa ve nibbānasantike.

373.

“Suññāgāraṃ paviṭṭhassa, santacittassa bhikkhuno;

Amānusī ratī hoti, sammā dhammaṃ vipassato.

374.

“Yato yato sammasati, khandhānaṃ udayabbayaṃ;

Labhatī pītipāmojjaṃ, amataṃ taṃ vijānataṃ.

375.

“Tatrāyamādi bhavati, idha paññassa bhikkhuno;

Indriyagutti santuṭṭhi, pātimokkhe ca saṃvaro.

376.

“Mitte bhajassu kalyāṇe, suddhājīve atandite;

Paṭisanthāravutyassa, ācārakusalo siyā;

Tato pāmojjabahulo, dukkhassantaṃ karissatī”ti.

Tattha mettāvihārīti mettākammaṭṭhāne kammaṃ karontopi mettāvasena tikacatukkajjhāne nibbattetvā ṭhitopi mettāvihārīyeva nāma. Pasannoti yo pana buddhasāsane pasanno hoti, pasādaṃ rocetiyevāti attho. Padaṃ santanti nibbānassetaṃ nāmaṃ. Evarūpo hi bhikkhu santaṃ koṭṭhāsaṃ sabbasaṅkhārānaṃ upasantatāya saṅkhārūpasamaṃ, paramasukhatāya sukhanti laddhanāmaṃ nibbānaṃ adhigacchati, vindatiyevāti attho.

Siñca bhikkhu imaṃ nāvanti bhikkhu imaṃ attabhāvasaṅkhātaṃ nāvaṃ micchāvitakkodakaṃ chaḍḍento siñca. Sittā te lahumessatīti yathā hi mahāsamudde udakasseva bharitā nāvā chiddāni pidahitvā udakassa sittatāya sittā sallahukā hutvā mahāsamudde anosīditvā sīghaṃ supaṭṭanaṃ gacchati, evaṃ tavāpi ayaṃ micchāvitakkodakabharitā attabhāvanāvā cakkhudvārādichiddāni saṃvarena pidahitvā uppannassa micchāvitakkodakassa sittatāya sittā sallahukā saṃsāravaṭṭe anosīditvā sīghaṃ nibbānaṃ gamissati. Chetvāti rāgadosabandhanāni chinda. Etāni hi chinditvā arahattappatto tato aparabhāge anupādisesanibbānameva ehisi, gamissasīti attho.

Pañcachindeti heṭṭhāapāyasampāpakāni pañcorambhāgiyasaṃyojanāni pāde baddharajjuṃ puriso satthena viya heṭṭhāmaggattayena chindeyya. Pañca jaheti uparidevalokasampāpakāni pañcuddhambhāgiyasaṃyojanāni puriso gīvāya baddharajjukaṃ viya arahattamaggena jaheyya pajaheyya, chindeyyāti attho. Pañca cuttari bhāvayeti uddhambhāgiyasaṃyojanānaṃ pahānatthāya saddhādīni pañcindriyāni uttari bhāveyya. Pañcasaṅgātigoti evaṃ sante pañcannaṃ rāgadosamohamānadiṭṭhisaṅgānaṃ atikkamanena pañcasaṅgātigo bhikkhu oghatiṇṇoti vuccati, cattāro oghe tiṇṇoyevāti vuccatīti attho.

Jhāya bhikkhūti bhikkhu tvaṃ dvinnaṃ jhānānaṃ vasena jhāya ceva, kāyakammādīsu ca appamattavihāritāya mā pamajji. Ramessūti pañcavidhe ca kāmaguṇe te cittaṃ mā ramessu. Mā lohaguḷanti sativossaggalakkhaṇena hi pamādena pamattā niraye tattaṃ lohaguḷaṃ gilanti, tena taṃ vadāmi “mā pamatto hutvā lohaguḷaṃ gili, mā niraye ḍayhamāno ‘dukkhamidan’ti kandī”ti attho.

Natthi jhānanti jhānuppādikāya vāyāmapaññāya apaññassa jhānaṃ nāma natthi. Paññā natthīti ajhāyantassa “samāhito bhikkhu yathābhūtaṃ jānāti passatī”ti vuttalakkhaṇā paññā natthi. Yamhi jhānañca paññā cāti yamhi puggale idaṃ ubhayampi atthi, so nibbānassa santike ṭhitoyevāti attho.

Suññāgāraṃ paviṭṭhassāti kismiñcideva vivittokāse kammaṭṭhānaṃ avijahitvā kammaṭṭhānamanasikārena nisinnassa. Santacittassāti nibbutacittassa. Sammāti hetunā kāraṇena dhammaṃ vipassantassa vipassanāsaṅkhātā amānusī rati aṭṭhasamāpattisaṅkhātā dibbāpi rati hoti uppajjatīti attho.

Yatoyato sammasatīti aṭṭhatiṃsāya ārammaṇesu kammaṃ karonto yena yenākārena, purebhattādīsu vā kālesu yasmiṃ yasmiṃ attanā abhirucite kāle, abhirucite vā kammaṭṭhāne kammaṃ karonto sammasati. Udayabbayanti pañcannaṃ khandhānaṃ pañcavīsatiyā lakkhaṇehi udayaṃ , pañcavīsatiyā eva ca lakkhaṇehi vayaṃ. Pītipāmojjanti evaṃ khandhānaṃ udayabbayaṃ sammasanto dhammapītiṃ dhammapāmojjañca labhati. Amatanti taṃ sappaccaye nāmarūpe pākaṭe hutvā upaṭṭhahante uppannaṃ pītipāmojjaṃ amatanibbānasampāpakattā vijānataṃ paṇḍitānaṃ amatamevāti attho.

Tatrāyamādi bhavatīti tatra ayaṃ ādi, idaṃ pubbaṭṭhānaṃ hoti. Idha paññassāti imasmiṃ sāsane paṇḍitabhikkhuno. Idāni “taṃ ādī”ti vuttaṃ pubbaṭṭhānaṃ dassento indriyaguttītiādimāha. Catupārisuddhisīlañhi pubbaṭṭhānaṃ nāma. Tattha indriyaguttīti indriyasaṃvaro. Santuṭṭhīti catupaccayasantoso. Tena ājīvapārisuddhi ceva paccayasannissitañca sīlaṃ kathitaṃ. Pātimokkheti pātimokkhasaṅkhāte jeṭṭhakasīle paripūrakāritā kathitā.

Mitte bhajassu kalyāṇeti vissaṭṭhakammante apatirūpasahāye vajjetvā sādhujīvitāya suddhājīve jaṅghabalaṃ nissāya jīvikakappanāya akusīte atandite kalyāṇamitte bhajassu, sevassūti attho. Paṭisanthāravutyassāti āmisapaṭisanthārena ca dhammapaṭisanthārena ca sampannavuttitāya paṭisanthāravutti assa, paṭisanthārassa kārakā bhaveyyāti attho. Ācārakusaloti sīlampi ācāro, vattapaṭivattampi ācāro. Tattha kusalo siyā, cheko bhaveyyāti attho. Tato pāmojjabahuloti tato paṭisanthāravuttito ca ācārakosallato ca uppannena dhammapāmojjena pāmojjabahulo hutvā taṃ sakalassāpi vaṭṭadukkhassa antaṃ karissatīti attho.

Evaṃ satthārā desitāsu imāsu gāthāsu ekamekissāya gāthāya pariyosāne ekamekaṃ bhikkhusataṃ nisinnanisinnaṭṭhāneyeva saha paṭisambhidāhi arahattaṃ patvā vehāsaṃ abbhuggantvā sabbepi te bhikkhū ākāseneva vīsayojanasatikaṃ kantāraṃ atikkamitvā tathāgatassa suvaṇṇavaṇṇaṃ sarīraṃ vaṇṇentā thomentā pāde vandiṃsūti.

Sambahulabhikkhuvatthu sattamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/25. Bhikkhuvagga 比丘品 (Dhp 25, 360-382)”

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【经名】 25.8 Pañcasatabhikkhuvatthu 观想茉莉花 (Dhp 25.8, 377)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

377.

Vassikā viya pupphāni, maddavāni [majjavāni (ka. ṭīkā) paccavāni (ka. aṭṭha.)] pamuñcati;

Evaṃ rāgañca dosañca, vippamuñcetha bhikkhavo.

☸---------------------------------------------------------------------

三七七 犹如素馨花（茉莉），抖落枯萎了的花，诸比丘亦应如是，舍弃贪欲与瞋恚！

☸.....................................................................

观想茉莉花

一如茉莉花（或素馨花）抖落枯萎凋谢的花瓣，

比丘也应该彻底去除贪欲与瞋恚。 (偈 377)

一群舍卫城的比丘从佛陀那儿得到禅修的题目后，到森林里去禅修。在森林里，他们发现（某些）茉莉花（Vassikā）虽然在白天盛开，但傍晚时花瓣就凋落了。他们有感于此，就下定决心要精进修行，使自己从所有烦恼中解脱出来，就像（枯萎的）茉莉花凋落地面一样。

佛陀虽然不在他们身边，但清楚他们的决心，就放光，告诫他们：

“比丘们！一如枯萎的花会凋落地面，比丘也应该精进，（以）解脱世间苦。”

这群比丘正念现前地思考佛陀的教诲，后来终于证得阿罗汉果。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

8. Pañcasatabhikkhuvatthu

Vassikāviya pupphānīti imaṃ dhammadesanaṃ satthā jetavane viharanto pañcasate bhikkhū ārabbha kathesi.

Te kira satthu santike kammaṭṭhānaṃ gahetvā araññe samaṇadhammaṃ karontā pātova pupphitāni vassikapupphāni sāyaṃ vaṇṭato muccantāni disvā “pupphānaṃ vaṇṭehi muccanato mayaṃ paṭhamataraṃ rāgādīhi muccissāmā”ti vāyamiṃsu. Satthā te bhikkhū oloketvā, “bhikkhave, bhikkhunā nāma vaṇṭato muccanapupphena viya dukkhato muccituṃ vāyamitabbamevā”ti vatvā gandhakuṭiyaṃ nisinnova ālokaṃ pharitvā imaṃ gāthamāha –

377.

“Vassikā viya pupphāni, maddavāni pamuñcati;

Evaṃ rāgañca dosañca, vippamuñcetha bhikkhavo”ti.

Tattha vassikāti sumanā. Maddavānīti milātāni. Idaṃ vuttaṃ hoti – yathā vassikā hiyyo pupphitapupphāni punadivase purāṇabhūtāni muñcati, vaṇṭato vissajjeti, evaṃ tumhepi rāgādayo dose vippamuñcethāti.

Desanāvasāne sabbepi te bhikkhū arahatte patiṭṭhahiṃsūti.

Pañcasatabhikkhuvatthu aṭṭhamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/25. Bhikkhuvagga 比丘品 (Dhp 25, 360-382)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 25.9 Santakāyattheravatthu 沙塔卡亚意静住三昧 (Dhp 25.9, 378)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

378.

Santakāyo santavāco, santavā susamāhito [santamano susamāhito (syā. pī.), santamano samāhito (ka.)];

Vantalokāmiso bhikkhu, “upasanto”ti vuccati.

☸---------------------------------------------------------------------

三七八 身寂静及语寂静，意寂静且善等持（定），舍弃世间诱饵的比丘，被称为“寂灭者”。

☸.....................................................................

比丘应该内心宁静

身语意寂静，善安定（或善等持），舍弃世间诱饵（或世间利养）的比丘，

是真正“寂灭”（upasanta）的人。 (偈 378 )

沙塔卡亚比丘的前世是狮子。据说狮子猎到食物后，会休息好几天。沙塔卡亚比丘的举止与狮子十分相似，很少移动，如果移动的话，也非常缓慢，但步伐稳健，而且他总是内心宁静、沉着。其他比丘认为他的举止十分怪异，就向佛陀报告，佛陀听完他们的描述后，说：“比丘们！比丘应该内心宁静沉着，比丘的举止应该如沙塔卡亚比丘。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

9. Santakāyattheravatthu

Santakāyoti imaṃ dhammadesanaṃ satthā jetavane viharanto santakāyattheraṃ nāma ārabbha kathesi.

Tassa kira hatthapādakukkuccaṃ nāma nāhosi, kāyavijambhanarahito santaattabhāvova ahosi. So kira sīhayonito āgato thero. Sīhā kira ekadivasaṃ gocaraṃ gahetvā rajatasuvaṇṇamaṇipavāḷaguhānaṃ aññataraṃ pavisitvā manosilātale haritālacuṇṇesu sattāhaṃ nipajjitvā sattame divase uṭṭhāya nipannaṭṭhānaṃ oloketvā sace naṅguṭṭhassa vā kaṇṇānaṃ vā hatthapādānaṃ vā calitattā manosilāharitālacuṇṇānaṃ vippakiṇṇataṃ passanti, “na te idaṃ jātiyā vā gottassa vā patirūpan”ti puna sattāhaṃ nirāhārā nipajjanti, cuṇṇānaṃ pana vippakiṇṇabhāve asati “idaṃ te jātigottānaṃ anucchavikan”ti āsayā nikkhamitvā vijambhitvā disā anuviloketvā tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkamanti. Evarūpāya sīhayoniyā āgato ayaṃ bhikkhu. Tassa kāyasamācāraṃ disvā bhikkhū satthu ārocesuṃ – “na no, bhante, santakāyattherasadiso bhikkhu diṭṭhapubbo. Imassa hi nisinnaṭṭhāne hatthacalanaṃ vā pādacalanaṃ vā kāyavijambhitā vā natthī”ti. Taṃ sutvā satthā, “bhikkhave, bhikkhunā nāma santakāyattherena viya kāyādīhi upasanteneva bhavitabban”ti vatvā imaṃ gāthamāha –

378.

“Santakāyo santavāco, santavā susamāhito;

Vantalokāmiso bhikkhu, upasantoti vuccatī”ti.

Tattha santakāyoti pāṇātipātādīnaṃ abhāvena santakāyo, musāvādādīnaṃ abhāvena santavāco, abhijjhādīnaṃ abhāvena santavā, kāyādīnaṃ tiṇṇampi suṭṭhu samāhitattā susamāhito, catūhi maggehi lokāmisassa vantatāya vantalokāmiso bhikkhu abbhantare rāgādīnaṃ upasantatāya upasantoti vuccatīti attho.

Desanāvasāne so thero arahatte patiṭṭhahi, sampattānampi sātthikā dhammadesanā ahosīti.

Santakāyattheravatthu navamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/25. Bhikkhuvagga 比丘品 (Dhp 25, 360-382)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 25.10 Naṅgalakulattheravatthu 难迦拉苦拉执着旧衣 (Dhp 25.10, 379-380)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

379.

Attanā codayattānaṃ, paṭimaṃsetha attanā [paṭimāse attamattanā (sī. pī.), paṭimaṃse tamattanā (syā.)];

So attagutto satimā, sukhaṃ bhikkhu vihāhisi.

☸---------------------------------------------------------------------

三七九 你应当自我策励，自己反省检查自己；能够自我守护具正念，比丘必将安乐住。

☸.....................................................................

执著于老旧的衣服（参考“年轻比丘和破旧的衣服”偈144）

自我警惕，自我反省，

自我护卫，正念现前的比丘，

才能长住安乐。 (偈 379)

☸*********************************************************************

380.

Attā hi attano nātho, (ko hi nātho paro siyā) [( ) videsapotthakesu natthi]

Attā hi attano gati;

Tasmā saṃyamamattānaṃ [saṃyamaya’ttānaṃ (sī. pī.)], assaṃ bhadraṃva vāṇijo.

☸---------------------------------------------------------------------

三八〇 自己实是自己的保护者，（他人怎能作依怙？）自己实是自己的归宿；因此应调御自身，如商人调伏良马。

☸.....................................................................

人是自己真正的保护者，人是自己真正的皈依，

因此人应调御自己，一如商人驯服良马。 (偈 380)

难迦拉苦拉是一位贫穷的工人。有一天，一位比丘看见他穿着破旧的衣服正在耕种，就问他是否愿意出家为比丘。他答应了，就把犁和旧衣服挂在一棵离精舍不远的树上，而出家为比丘。

出家后不久，他对（作为）比丘的生活心生不满，想还俗。每次生起这种念头的时候，他就到那棵树下去，并且谴责自己：“（愚痴的人啊！）你还想穿上这老旧的衣服，再恢复（以前）工人的艰苦生活啊！”如此自责之后，他对比丘生活的不满就消失了。所以每次有所不满，他都去那里自我检讨。

其他比丘问他为什么经常到那棵树下？他告诉他们：“我去找我的老师。”后来，他证得阿罗汉果，就不再去那棵树下了。比丘们就略带讥讽地问他：“你现在怎么不再去找你的老师了呢？”他回答说：“我以前去找老师，是因为有需要，但现在已经不需要了！”比丘们就去请教佛陀，难迦拉苦拉是否说实话？佛陀告诉他们：“他说的是真话，由于自我责备（自我策励），难迦拉苦拉事实上已经证得阿罗汉果了。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

10. Naṅgalakulattheravatthu

Attanācodayattānanti imaṃ dhammadesanaṃ satthā jetavane viharanto naṅgalakulattheraṃ ārabbha kathesi.

Eko kira duggatamanusso paresaṃ bhatiṃ katvā jīvati, taṃ eko bhikkhu pilotikakhaṇḍanivatthaṃ naṅgalaṃ ukkhipitvā gacchantaṃ disvā evamāha – “kiṃ pana te evaṃ jīvanato pabbajituṃ na varan”ti. Ko maṃ, bhante, evaṃ jīvantaṃ pabbājessatīti? Sace pabbajissasi , ahaṃ taṃ pabbājessāmīti. Sādhu bhante , sace maṃ pabbājessatha, pabbajissāmīti. Atha naṃ so thero jetavanaṃ netvā sahatthena, nhāpetvā māḷake ṭhapetvā pabbājetvā nivatthapilotikakhaṇḍena saddhiṃ naṅgalaṃ māḷakasīmāyameva rukkhasākhāyaṃ ṭhapāpesi. So upasampannakālepi naṅgalakulattherotveva paññāyi. So buddhānaṃ uppannalābhasakkāraṃ nissāya jīvanto ukkaṇṭhitvā ukkaṇṭhitaṃ vinodetuṃ asakkonto “na dāni saddhādeyyāni kāsāyāni paridahitvā gamissāmī”ti taṃ rukkhamūlaṃ gantvā attanāva attānaṃ ovadi – “ahirika, nillajja, idaṃ nivāsetvā vibbhamitvā bhatiṃ katvā jīvitukāmo jāto”ti. Tassevaṃ attānaṃ ovadantasseva cittaṃ tanukabhāvaṃ gataṃ. So nivattitvā puna katipāhaccayena ukkaṇṭhitvā tatheva attānaṃ ovadi, punassa cittaṃ nivatti. So imināva nīhārena ukkaṇṭhitaukkaṇṭhitakāle tattha gantvā attānaṃ ovadi. Atha naṃ bhikkhū tattha abhiṇhaṃ gacchantaṃ disvā, “āvuso, naṅgalatthera kasmā ettha gacchasī”ti pucchiṃsu. So “ācariyassa santikaṃ gacchāmi, bhante”ti vatvā katipāheneva arahattaṃ pāpuṇi.

Bhikkhū tena saddhiṃ keḷiṃ karontā āhaṃsu – “āvuso naṅgalatthera, tava vicaraṇamaggo avaḷañjo viya jāto, ācariyassa santikaṃ na gacchasi maññe”ti. Āma, bhante, mayaṃ saṃsagge sati agamimhā, idāni pana so saṃsaggo chinno, tena na gacchāmāti. Taṃ sutvā bhikkhū “esa abhūtaṃ vatvā aññaṃ byākarotī”ti satthu tamatthaṃ ārocesuṃ. Satthā “āma, bhikkhave, mama putto attanāva attānaṃ codetvā pabbajitakiccassa matthakaṃ patto”ti vatvā dhammaṃ desento imā gāthā abhāsi –

379.

“Attanā codayattānaṃ, paṭimaṃsetha attanā;

So attagutto satimā, sukhaṃ bhikkhu vihāhisi.

380.

“Attā hi attano nātho, ko hi nātho paro siyā;

Attā hi attano gati;

Tasmā saṃyamamattānaṃ, assaṃ bhadraṃva vāṇijo”ti.

Tattha codayattānanti attanāva attānaṃ codaya sāraya. Paṭimaṃsethāti attanāva attānaṃ parivīmaṃsatha. Soti so tvaṃ, bhikkhu, evaṃ sante attanāva guttatāya attagutto, upaṭṭhitasatitāya satimā hutvā sabbiriyāpathesu sukhaṃ viharissasīti attho.

Nāthoti avassayo patiṭṭhā. Ko hi nātho paroti yasmā parassa attabhāve patiṭṭhāya kusalaṃ vā katvā saggaparāyaṇena maggaṃ vā bhāvetvā sacchikataphalena bhavituṃ na sakkā, tasmā ko hi nāma paro nātho bhaveyyāti attho. Tasmāti yasmā attāva attano gati patiṭṭhā saraṇaṃ, tasmā yathā bhadraṃ assājānīyaṃ nissāya lābhaṃ patthayanto vāṇijo tassa visamaṭṭhānacāraṃ pacchinditvā divasassa tikkhattuṃ nahāpento bhojento saṃyameti paṭijaggati, evaṃ tvampi anuppannassa akusalassa uppādaṃ nivārento satisammosena uppannaṃ akusalaṃ pajahanto attānaṃ saṃyama gopaya, evaṃ sante paṭhamajjhānaṃ ādiṃ katvā lokiyalokuttaravisesaṃ adhigamissasīti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Naṅgalakulattheravatthu dasamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/25. Bhikkhuvagga 比丘品 (Dhp 25, 360-382)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 25.11 Vakkalittheravatthu 跋迦梨仰慕佛陀 (Dhp 25.11, 381)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

381.

Pāmojjabahulo bhikkhu, pasanno buddhasāsane;

Adhigacche padaṃ santaṃ, saṅkhārūpasamaṃ sukhaṃ.

☸---------------------------------------------------------------------

三八一 比丘内心多喜悦，于佛陀教法具净信，能证达寂静安乐境，诸行止息的涅槃界。

☸.....................................................................

仰慕佛陀

对佛法具有欢喜心，信心十足的比丘，

能证达诸行止息、究竟喜悦的寂静安乐境界（涅槃）。 (偈 381)

跋迦梨是舍卫城里的一位婆罗门。有一天，他目睹佛陀到城里来化缘。佛陀安详、沉着的外表深深吸引他，他更因为对佛陀（色身）的执着而出家，加入僧团，以便能更亲近佛陀。出家为比丘后，他总是（设法）靠近佛陀身边，而疏忽了他的（比丘）职责和修行。佛陀就告诫他：“跋迦梨，你这样（只）注意我这不完美的肉身是不可能得到任何法益的。只有真正领会佛法的人才算是真正‘看见’我。不能领会佛法的人，并没有‘看见’我。所以你必须离开我的视线（指不应仅执着色身）。”跋迦梨听见佛陀这么说后，十分沮丧，无法忍受下去，他就离开精舍，想要到（灵鹫山）山顶上，跳下来自杀。

这时候，佛陀清楚明白跋迦梨内心的痛苦，知道他可能因此丧失证得圣果的机会，就放光，使跋迦梨感觉佛陀好像就在他身边。跋迦梨果真马上忘记哀伤，内心安详下来，正念也现前，他更决定要重新清净自己的内心。不久，他就证得阿罗汉果。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

11. Vakkalittheravatthu

Pāmojjabahuloti imaṃ dhammadesanaṃ satthā veḷuvane viharanto vakkalittheraṃ ārabbha kathesi.

So kirāyasmā sāvatthiyaṃ brāhmaṇakule nibbattitvā vayappatto piṇḍāya paviṭṭhaṃ tathāgataṃ disvā satthu sarīrasampattiṃ oloketvā sarīrasampattidassanena atitto “evāhaṃ niccakālaṃ tathāgataṃ daṭṭhuṃ labhissāmī”ti satthu santike pabbajitvā yattha ṭhitena sakkā dasabalaṃ passituṃ, tattha ṭhito sajjhāyakammaṭṭhānamanasikārādīni pahāya satthāraṃ olokentova vicarati. Satthā tassa ñāṇaparipākaṃ āgamento kiñci avatvā “idānissa ñāṇaṃ paripākaṃ gatan”ti ñatvā “kiṃ te, vakkali, iminā pūtikāyena diṭṭhena, yo kho, vakkali, dhammaṃ passati, so maṃ passati. Yo maṃ passati, so dhammaṃ passatī”ti (saṃ. ni. 3.87) vatvā ovadi. So evaṃ ovaditopi satthu dassanaṃ pahāya neva aññattha gantuṃ sakkoti. Atha naṃ satthā “nāyaṃ bhikkhu saṃvegaṃ alabhitvā bujjhissatī”ti upakaṭṭhāya vassūpanāyikāya rājagahaṃ gantvā vassūpanāyikadivase “apehi, vakkali, apehi, vakkalī”ti paṇāmesi. So “na maṃ satthā ālapatī”ti temāsaṃ satthu sammukhe ṭhātuṃ asakkonto “kiṃ mayhaṃ jīvitena, pabbatā attānaṃ pātessāmī”ti gijjhakūṭaṃ abhiruhi.

Satthā tassa kilamanabhāvaṃ ñatvā “ayaṃ bhikkhu mama santikā assāsaṃ alabhanto maggaphalānaṃ upanissayaṃ nāseyyā”ti attānaṃ dassetuṃ obhāsaṃ muñci. Athassa satthu diṭṭhakālato paṭṭhāya tāvamahantopi soko pahīyi. Satthā sukkhataḷākaṃ oghena pūrento viya therassa balavapītipāmojjaṃ uppādetuṃ imaṃ gāthamāha –

381.

“Pāmojjabahulo bhikkhu, pasanno buddhasāsane;

Adhigacche padaṃ santaṃ, saṅkhārūpasamaṃ sukhan”ti.

Tassattho – pakatiyāpi pāmojjabahulo bhikkhu buddhasāsane pasādaṃ roceti, so evaṃ pasanno buddhasāsane santaṃ padaṃ saṅkhārūpasamaṃ sukhanti laddhanāmaṃ nibbānaṃ adhigaccheyyāti. Imañca pana gāthaṃ vatvā satthā vakkalittherassa hatthaṃ pasāretvā –

“Ehi vakkali mā bhāyi, olokehi tathāgataṃ;

Ahaṃ taṃ uddharissāmi, paṅke sannaṃva kuñjaraṃ.

“Ehi vakkali mā bhāyi, olokehi tathāgataṃ;

Ahaṃ taṃ mocayissāmi, rāhuggahaṃva sūriyaṃ.

“Ehi vakkali mā bhāyi, olokehi tathāgataṃ;

Ahaṃ taṃ mocayissāmi, rāhuggahaṃva candiman”ti. –

Imā gāthā abhāsi. So “dasabalo me diṭṭho, ehīti ca avhānampi laddhan”ti balavapītiṃ uppādetvā “kuto nu kho gantabban”ti gamanamaggaṃ apassanto dasabalassa sammukhe ākāse uppatitvā paṭhamapāde pabbate ṭhiteyeva satthārā vuttagāthā āvajjento ākāseyeva pītiṃ vikkhambhetvā saha paṭisambhidāhi arahattaṃ patvā tathāgataṃ vandamānova otaritvā satthu santike aṭṭhāsi. Atha naṃ satthā aparabhāge saddhādhimuttānaṃ aggaṭṭhāne ṭhapesīti.

Vakkalittheravatthu ekādasamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/25. Bhikkhuvagga 比丘品 (Dhp 25, 360-382)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 25.12 Sumanasāmaṇeravatthu 修摩拿沙弥显神通 (Dhp 25.12, 382)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

382.

Yo have daharo bhikkhu, yuñjati buddhasāsane;

Somaṃ [so imaṃ (sī. syā. kaṃ. pī.)] lokaṃ pabhāseti, abbhā muttova candimā.

Bhikkhuvaggo pañcavīsatimo niṭṭhito.

☸---------------------------------------------------------------------

三八二 比丘虽然年少，精进于佛陀教法，如同无云遮蔽的月亮，照耀这个世间。

☸.....................................................................

沙弥显神通

比丘虽然年少，但精进修行佛法，

照耀世间，就像没有云彩遮蔽的明月。 (偈 382)

修摩拿沙弥是阿那律陀尊者的弟子。虽然非常年轻，但由于累世以来的善业，他已经是阿罗汉了，并且具有神通力。有一次，阿那律陀尊者生病了，他就运用神通，离地而行，到距离精舍十分遥远，非常难以到达的阿耨达池去取水回来给尊者。后来，阿那律陀尊者和他一齐到东园鹿子母讲堂向佛陀顶礼问讯。

其他沙弥看他这么年轻，就揶揄作弄他。佛陀希望这些沙弥明白修摩拿沙弥的殊胜，就让沙弥们也去阿耨达池取一瓶水回来，但所有的沙弥都没有办法。最后，在阿难尊者的要求下，修摩拿沙弥再次显神通，到阿耨达池取水回来给佛陀。

傍晚时分，众多比丘聚在一起，向佛陀叙说修摩拿沙弥的神奇之旅。

佛陀说：“比丘们！任何人热忱地修行佛法都可以证得神通，即使是非常年轻的人也可以。”

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【Dhammapada-aṭṭhakathā 法句经义注】

12. Sumanasāmaṇeravatthu

Yohaveti imaṃ dhammadesanaṃ satthā pubbārāme viharanto sumanasāmaṇeraṃ ārabbha kathesi. Tatrāyaṃ anupubbī kathā –

Padumuttarabuddhakālasmiñhi eko kulaputto satthārā catuparisamajjhe ekaṃ bhikkhuṃ dibbacakkhukānaṃ aggaṭṭhāne ṭhapentaṃ disvā taṃ sampattiṃ patthayamāno satthāraṃ nimantetvā sattāhaṃ buddhappamukhassa bhikkhusaṅghassa mahādānaṃ datvā, “bhante, ahampi anāgate ekassa buddhassa sāsane dibbacakkhukānaṃ aggo bhaveyyan”ti patthanaṃ ṭhapesi. Satthā kappasatasahassaṃ olokento tassa patthanāya samijjhanabhāvaṃ viditvā “ito kappasatasahassamatthake gotamabuddhasāsane dibbacakkhukānaṃ aggo anuruddho nāma bhavissasī”ti byākāsi. So taṃ byākaraṇaṃ sutvā sve pattabbaṃ viya taṃ sampattiṃ maññamāno parinibbute satthari bhikkhū dibbacakkhuparikammaṃ pucchitvā sattayojanikaṃ kañcanathūpaṃ parikkhipitvā anekāni dīparukkhasahassāni kāretvā dīpapūjaṃ katvā tato cuto devaloke nibbattitvā devamanussesu kappasatasahassāni saṃsaritvā imasmiṃ kappe bārāṇasiyaṃ daliddakule nibbatto sumanaseṭṭhiṃ nissāya tassa tiṇahārako hutvā jīvikaṃ kappesi. Annabhārotissa nāmaṃ ahosi. Sumanaseṭṭhīpi tasmiṃ nagare niccakālaṃ mahādānaṃ deti.

Athekadivasaṃ upariṭṭho nāma paccekabuddho gandhamādane nirodhasamāpattito vuṭṭhāya “kassa nu kho ajja anuggahaṃ karissāmī”ti cintetvā “ajja mayā annabhārassa anuggahaṃ kātuṃ vaṭṭati, idāni ca so aṭavito tiṇaṃ ādāya gehaṃ āgamissatī”ti ñatvā pattacīvaramādāya iddhiyā gantvā annabhārassa sammukhe paccuṭṭhāsi. Annabhāro taṃ tucchapattahatthaṃ disvā “api , bhante, bhikkhaṃ labhitthā”ti pucchitvā “labhissāma mahāpuññā”ti vutte “tena hi, bhante, thokaṃ āgamethā”ti tiṇakājaṃ chaḍḍetvā vegena gehaṃ gantvā, “bhadde, mayhaṃ ṭhapitabhāgabhattaṃ atthi, natthī”ti bhariyaṃ pucchitvā “atthi, sāmī”ti vutte vegena paccāgantvā paccekabuddhassa pattaṃ ādāya “mayhaṃ dātukāmatāya sati deyyadhammo na hoti, deyyadhamme sati paṭiggāhakaṃ na labhāmi. Ajja pana me paṭiggāhako ca diṭṭho, deyyadhammo ca atthi, lābhā vata me”ti gehaṃ gantvā bhattaṃ patte pakkhipāpetvā paccāharitvā paccekabuddhassa hatthe patiṭṭhapetvā –

“Iminā pana dānena, mā me dāliddiyaṃ ahu;

Natthīti vacanaṃ nāma, mā ahosi bhavābhave. –

Bhante evarūpā dujjīvitā mucceyyaṃ, natthīti padameva na suṇeyyan”ti patthanaṃ ṭhapesi. Paccekabuddho “evaṃ hotu mahāpuññā”ti vatvā anumodanaṃ katvā pakkāmi.

Sumanaseṭṭhinopi chatte adhivatthā devatā “aho dānaṃ paramadānaṃ, upariṭṭhe supatiṭṭhitan”ti vatvā tikkhattuṃ sādhukāramadāsi. Atha naṃ seṭṭhi “kiṃ maṃ ettakaṃ kālaṃ dānaṃ dadamānaṃ na passasī”ti āha. Nāhaṃ tava dānaṃ ārabbha sādhukāraṃ demi, annabhārena pana upariṭṭhassa dinnapiṇḍapāte pasīditvā mayā esa sādhukāro pavattitoti. So “acchariyaṃ vata, bho, ahaṃ ettakaṃ kālaṃ dānaṃ dadanto devataṃ sādhukāraṃ dāpetuṃ nāsakkhiṃ, annabhāro maṃ nissāya jīvanto ekapiṇḍapāteneva sādhukāraṃ dāpesi, tassa dāne anucchavikaṃ katvā taṃ piṇḍapātaṃ mama santakaṃ karissāmī”ti cintetvā taṃ pakkosāpetvā “ajja tayā kassaci kiñci dinnan”ti pucchi. “Āma, sāmi, upariṭṭhapaccekabuddhassa me ajja bhāgabhattaṃ dinnan”ti. “Handa, bho, kahāpaṇaṃ gahetvā etaṃ mayhaṃ piṇḍapātaṃ dehī”ti? “Na demi, sāmī”ti. So yāva sahassaṃ vaḍḍhesi, itaro sahassenāpi nādāsi. Atha naṃ “hotu, bho, yadi piṇḍapātaṃ na desi, sahassaṃ gahetvā pattiṃ me dehī”ti āha. So “ayyena saddhiṃ mantetvā jānissāmī”ti vegena paccekabuddhaṃ sampāpuṇitvā, “bhante sumanaseṭṭhi, sahassaṃ datvā tumhākaṃ piṇḍapāte pattiṃ yācati, kiṃ karomī”ti pucchi.

Athassa so upamaṃ āhari “seyyathāpi, paṇḍita, kulasatike gāme ekasmiṃ ghare dīpaṃ jāleyya, sesā attano telena vaṭṭiṃ temetvā jālāpetvā gaṇheyyuṃ, purimapadīpassa pabhā atthīti vattabbā natthī”ti. Atirekatarā, bhante, pabhā hotīti. Evamevaṃ paṇḍita uḷuṅkayāgu vā hotu, kaṭacchubhikkhā vā, attano piṇḍapāte paresaṃ pattiṃ dentassa yattakānaṃ deti, tattakaṃ vaḍḍhati. Tvañhi ekameva piṇḍapātaṃ adāsi, seṭṭhissa pana pattiyā dinnāya dve piṇḍapātā honti eko tava, eko tassāti.

So “sādhu, bhante”ti taṃ abhivādetvā seṭṭhissa santikaṃ gantvā “gaṇha, sāmi, pattin”ti āha. Tena hi ime kahāpaṇe gaṇhāti. Nāhaṃ piṇḍapātaṃ vikkiṇāmi, saddhāya te pattiṃ dammīti. “Tvaṃ saddhāya desi, ahampi tava guṇe pūjemi, gaṇha, tāta, ito paṭṭhāya ca pana mā sahatthā kammamakāsi, vīthiyaṃ gharaṃ māpetvā vasa. Yena ca te attho hoti, sabbaṃ mama santikā gaṇhāhī”ti āha. Nirodhā vuṭṭhitassa pana dinnapiṇḍapāto tadaheva vipākaṃ deti. Tasmā rājāpi taṃ pavattiṃ sutvā annabhāraṃ pakkosāpetvā pattiṃ gahetvā mahantaṃ bhogaṃ datvā tassa seṭṭhiṭṭhānaṃ dāpesi.

So sumanaseṭṭhissa sahāyako hutvā yāvajīvaṃ puññāni katvā tato cuto devaloke nibbattitvā devamanussesu saṃsaranto imasmiṃ buddhuppāde kapilavatthunagare amitodanassa sakkassa gehe paṭisandhiṃ gaṇhi, anuruddhotissa nāmaṃ akaṃsu. So mahānāmasakkassa kaniṭṭhabhātā, satthu cūḷapitu putto paramasukhumālo mahāpuñño ahosi. Ekadivasaṃ kira chasu khattiyesu pūve lakkhaṃ katvā guḷehi kīḷantesu anuruddho parājito pūvānaṃ atthāya mātu santikaṃ pahiṇi. Sā mahantaṃ suvaṇṇathālaṃ pūretvā pūve pesesi. Pūve khāditvā puna kīḷanto parājito tatheva pahiṇi. Evaṃ tikkhattuṃ pūvesu āhaṭesu catutthe vāre mātā “idāni pūvā natthī”ti pahiṇi. Tassā vacanaṃ sutvā “natthī”ti padassa asutapubbatāya “natthipūvā nāma idāni bhavissantī”ti saññaṃ katvā “gaccha natthipūve āharā”ti pesesi. Athassa mātā “natthipūve kira, ayye, dethā”ti vutte “mama puttena natthīti padaṃ na sutapubbaṃ, kathaṃ nu kho natthibhāvaṃ jānāpeyyan”ti suvaṇṇapātiṃ dhovitvā aparāya suvaṇṇapātiyā paṭikujjitvā “handa, tāta, imaṃ mama puttassa dehī”ti pahiṇi. Tasmiṃ khaṇe nagarapariggāhikā devatā “amhākaṃ sāminā annabhārakāle upariṭṭhassa paccekabuddhassa bhāgabhattaṃ datvā ‘natthīti padameva na suṇeyyan’ti patthanā nāma ṭhapitā. Sace mayaṃ tamatthaṃ ñatvā ajjhupekkheyyāma, muddhāpi no sattadhā phaleyyā”ti cintetvā dibbapūvehi pātiṃ pūrayiṃsu. So puriso pātiṃ āharitvā tassa santike ṭhapetvā vivari. Tesaṃ gandho sakalanagaraṃ phari. Pūvo pana mukhe ṭhapitamattova sattarasaharaṇisahassāni pharitvā aṭṭhāsi.

Anuruddhopi cintesi – “na maṃ maññe ito pubbe mātā piyāyati. Na hi me aññadā tāya natthipūvā nāma pakkapubbā”ti. So gantvā mātaraṃ evamāha – “amma, nāhaṃ tava piyo”ti. Tāta, kiṃ vadesi, mama akkhīhipi hadayamaṃsatopi tvaṃ piyataroti. Sacāhaṃ, amma, tava piyo, kasmā mama pubbe evarūpe natthipūve nāma na adāsīti. Sā taṃ purisaṃ pucchi – “tāta, kiñci pātiyaṃ ahosī”ti. Āma, ayye, pūvānaṃ pāti paripuṇṇā ahosi, na me evarūpā diṭṭhapubbāti. Sā cintesi – “putto me katapuñño, devatāhissa dibbapūvā pahitā bhavissantī”ti. Sopi mātaraṃ āha – “amma, na mayā evarūpā pūvā khāditapubbā, ito paṭṭhāya me natthipūvameva paceyyāsī”ti. Sā tato paṭṭhāya tena “pūve khāditukāmomhī”ti vuttakāle suvaṇṇapātiṃ dhovitvā aññāya pātiyā paṭikujjitvā pahiṇati, devatā pātiṃ pūrenti. Evaṃ so agāramajjhe vasanto natthīti padassa atthaṃ ajānitvā dibbapūveyeva paribhuñji.

Satthu pana parivāratthaṃ kulapaṭipāṭiyā sākiyakumāresu pabbajantesu mahānāmena sakkena, “tāta, amhākaṃ kulā koci pabbajito natthi, tayā vā pabbajitabbaṃ, mayā vā”ti vutte so āha – “ahaṃ atisukhumālo pabbajituṃ na sakkhissāmī”ti. Tena hi kammantaṃ uggaṇha, ahaṃ pabbajissāmīti. Ko esa kammanto nāmāti? So hi bhattassa uṭṭhānaṭṭhānampi na jānāti, kammantaṃ kimeva jānissati, tasmā evamāha. Ekadivasañhi anuruddho bhaddiyo kimiloti tayo janā “bhattaṃ nāma kahaṃ uṭṭhātī”ti mantayiṃsu. Tesu kimilo “koṭṭhesu uṭṭhātī”ti āha. So kirekadivasaṃ vīhī koṭṭhamhi pakkhipante addasa, tasmā “koṭṭhe bhattaṃ uppajjatī”ti saññāya evamāha. Atha naṃ bhaddiyo “tvaṃ na jānāsī”ti vatvā “bhattaṃ nāma ukkhaliyaṃ uṭṭhātī”ti āha. So kirekadivasaṃ ukkhalito bhattaṃ vaḍḍhente disvā “etthevetaṃ uppajjatī”ti saññamakāsi, tasmā evamāha. Anuruddho te ubhopi “tumhe na jānāthā”ti vatvā “bhattaṃ nāma ratanubbedhamakuḷāya mahāsuvaṇṇapātiyaṃ uṭṭhātī”ti āha. Tena kira neva vīhiṃ koṭṭentā, na bhattaṃ pacantā diṭṭhapubbā, suvaṇṇapātiyaṃ vaḍḍhetvā purato ṭhapitabhattameva passati, tasmā “pātiyaṃyevetaṃ uppajjatī”ti saññamakāsi, tasmā evamāha. Evaṃ bhattuṭṭhānaṭṭhānampi ajānanto mahāpuñño kulaputto kammante kiṃ jānissati.

So “ehi kho te, anuruddha, gharāvāsatthaṃ anusāsissāmi, paṭhamaṃ khettaṃ kasāpetabban”tiādinā nayena bhātarā vuttānaṃ kammantānaṃ apariyantabhāvaṃ sutvā “na me gharāvāsena attho”ti mātaraṃ āpucchitvā bhaddiyapamukhehi pañcahi sākiyakumārehi saddhiṃ nikkhamitvā anupiyambavane satthāraṃ upasaṅkamitvā pabbaji. Pabbajitvā ca pana sammāpaṭipadaṃ paṭipanno anupubbena tisso vijjā sacchikatvā dibbena cakkhunā ekāsane nisinnova hatthatale ṭhapitaāmalakāni viya sahassalokadhātuyo olokanasamattho hutvā –

“Pubbenivāsaṃ jānāmi, dibbacakkhu visodhitaṃ;

Tevijjo iddhipattomhi, kataṃ buddhassa sāsanan”ti. (theragā. 332, 562) –

Udānaṃ udānetvā “kiṃ nu kho me katvā ayaṃ sampatti laddhā”ti olokento “padumuttarapādamūle patthanaṃ ṭhapesin”ti ñatvā puna “saṃsāre saṃsaranto asukasmiṃ nāma kāle bārāṇasiyaṃ sumanaseṭṭhiṃ nissāya jīvanto annabhāro nāma ahosin”tipi ñatvā –

“Annabhāro pure āsiṃ, daliddo tiṇahārako;

Piṇḍapāto mayā dinno, upariṭṭhassa tādino”ti. –

Āha . Athassa etadahosi – “yo so tadā mayā upariṭṭhassa dinnapiṇḍapātato kahāpaṇe datvā pattiṃ aggahesi, mama sahāyako sumanaseṭṭhi kahaṃ nu kho so etarahi nibbatto”ti. Atha naṃ “viñjhāṭaviyaṃ pabbatapāde muṇḍanigamo nāma atthi, tattha mahāmuṇḍassa nāma upāsakassa mahāsumano cūḷasumanoti dve puttā, tesu so cūḷasumano hutvā nibbatto”ti addasa. Disvā ca pana cintesi – “atthi nu kho tattha mayi gate upakāro, natthī”ti. So upadhārento idaṃ addasa “so tattha mayi gate sattavassikova nikkhamitvā pabbajissati, khuraggeyeva ca arahattaṃ pāpuṇissatī”ti. Disvā ca pana upakaṭṭhe antovasse ākāsena gantvā gāmadvāre otari. Mahāmuṇḍo pana upāsako therassa pubbepi vissāsiko eva. So theraṃ piṇḍapātakāle cīvaraṃ pārupantaṃ disvā puttaṃ mahāsumanaṃ āha – “tāta, ayyo, me anuruddhatthero āgato, yāvassa añño koci pattaṃ na gaṇhāti, tāvassa gantvā pattaṃ gaṇha, ahaṃ āsanaṃ paññāpessāmī”ti. So tathā akāsi. Upāsako theraṃ antonivesane sakkaccaṃ parivisitvā temāsaṃ vasanatthāya paṭiññaṃ gaṇhi, theropi adhivāsesi.

Atha naṃ ekadivasaṃ paṭijagganto viya temāsaṃ paṭijaggitvā mahāpavāraṇāya ticīvarañceva guḷatelataṇḍulādīni ca āharitvā therassa pādamūle ṭhapetvā “gaṇhatha, bhante”ti āha. “Alaṃ, upāsaka, na me iminā attho”ti. “Tena hi, bhante, vassāvāsikalābho nāmesa, gaṇhatha nan”ti? “Na gaṇhāmi, upāsakā”ti. “Kimatthaṃ na gaṇhatha, bhante”ti? “Mayhaṃ santike kappiyakārako sāmaṇeropi natthī”ti. “Tena hi, bhante, mama putto mahāsumano sāmaṇero bhavissatī”ti. “Na me, upāsaka, mahāsumanenattho”ti. “Tena hi, bhante, cūḷasumanaṃ pabbājethā”ti. Thero “sādhū”ti sampaṭicchitvā cūḷasumanaṃ pabbājesi. So khuraggeyeva arahattaṃ pāpuṇi. Thero tena saddhiṃ aḍḍhamāsamattaṃ tattheva vasitvā “satthāraṃ passissāmī”ti tassa ñātake āpucchitvā ākāseneva gantvā himavantapadese araññakuṭikāya otari.

Thero pana pakatiyāpi āraddhavīriyo, tassa tattha pubbarattāpararattaṃ caṅkamantassa udaravāto samuṭṭhahi. Atha naṃ kilantarūpaṃ disvā sāmaṇero pucchi – “bhante, kiṃ vo rujjatī”ti? “Udaravāto me samuṭṭhito”ti . “Aññadāpi samuṭṭhitapubbo, bhante”ti? “Āmāvuso”ti. “Kena phāsukaṃ hoti, bhante”ti? “Anotattato pānīye laddhe phāsukaṃ hoti, āvuso”ti. “Tena hi, bhante, āharāmī”ti. “Sakkhissasi sāmaṇerā”ti? “Āma, bhante”ti. Tena hi anotatte pannago nāma nāgarājā maṃ jānāti, tassa ācikkhitvā bhesajjatthāya ekaṃ pānīyavārakaṃ āharāti. So sādhūti upajjhāyaṃ vanditvā vehāsaṃ abbhuggantvā pañcayojanasataṃ ṭhānaṃ agamāsi . Taṃ divasaṃ pana nāgarājā nāganāṭakaparivuto udakakīḷaṃ kīḷitukāmo hoti. So sāmaṇeraṃ āgacchantaṃ disvāva kujjhi, “ayaṃ muṇḍakasamaṇo attano pādapaṃsuṃ mama matthake okiranto vicarati, anotatte pānīyatthāya āgato bhavissati, na dānissa pānīyaṃ dassāmī”ti paṇṇāsayojanikaṃ anotattadahaṃ mahāpātiyā ukkhaliṃ pidahanto viya phaṇena pidahitvā nipajji. Sāmaṇero nāgarājassa ākāraṃ oloketvāva “kuddho ayan”ti ñatvā imaṃ gāthamāha –

“Suṇohi me nāgarāja, uggateja mahabbala;

Dehi me pānīyaghaṭaṃ, bhesajjatthamhi āgato”ti.

Taṃ sutvā nāgarājā imaṃ gāthamāha –

“Puratthimasmiṃ disābhāge, gaṅgā nāma mahānadī;

Mahāsamuddamappeti, tato tvaṃ pānīyaṃ harā”ti.

Taṃ sutvā sāmaṇero “ayaṃ nāgarājā attano icchāya na dassati, ahaṃ balakkāraṃ katvā ānubhāvaṃ jānāpetvā imaṃ abhibhavitvāva pānīyaṃ gaṇhissāmī”ti cintetvā, “mahārāja , upajjhāyo maṃ anotattatova pānīyaṃ āharāpeti, tenāhaṃ idameva harissāmi, apehi, mā maṃ vārehī”ti vatvā imaṃ gāthamāha –

“Itova pānīyaṃ hāssaṃ, imināvamhi atthiko;

Yadi te thāmabalaṃ atthi, nāgarāja nivārayā”ti.

Atha naṃ nāgarājā āha –

“Sāmaṇera sace atthi, tava vikkama porisaṃ;

Abhinandāmi te vācaṃ, harassu pānīyaṃ mamā”ti.

Atha naṃ sāmaṇero “evaṃ, mahārāja, harāmī”ti vatvā “yadi sakkonto harāhī”ti vutte – “tena hi suṭṭhu jānassū”ti tikkhattuṃ paṭiññaṃ gahetvā “buddhasāsanassa ānubhāvaṃ dassetvā mayā pānīyaṃ harituṃ vaṭṭatī”ti cintetvā ākāsaṭṭhadevatānaṃ tāva santikaṃ agamāsi. Tā āgantvā vanditvā “kiṃ, bhante”ti vatvā aṭṭhaṃsu. “Etasmiṃ anotattadahapiṭṭhe pannaganāgarājena saddhiṃ mama saṅgāmo bhavissati, tattha gantvā jayaparājayaṃ olokethā”ti āha. So eteneva nīhārena cattāro lokapāle sakkasuyāmasantusitaparanimmitavasavattī ca upasaṅkamitvā tamatthaṃ ārocesi. Tato paraṃ paṭipāṭiyā yāva brahmalokaṃ gantvā tattha tattha brahmehi āgantvā vanditvā ṭhitehi “kiṃ, bhante”ti puṭṭho tamatthaṃ ārocesi. Evaṃ so asaññe ca arūpibrahmāno ca ṭhapetvā sabbattha muhutteneva āhiṇḍitvā ārocesi. Tassa vacanaṃ sutvā sabbāpi devatā anotattadahapiṭṭhe nāḷiyaṃ pakkhittāni piṭṭhacuṇṇāni viya ākāsaṃ nirantaraṃ pūretvā sannipatiṃsu. Sannipatite devasaṅghe sāmaṇero ākāse ṭhatvā nāgarājaṃ āha –

“Suṇohi me nāgarāja, uggateja mahabbala;

Dehi me pānīyaghaṭaṃ, bhesajjatthamhi āgato”ti.

Atha naṃ nāgo āha –

“Sāmaṇera sace atthi, tava vikkama porisaṃ;

Abhinandāmi te vācaṃ, harassu pānīyaṃ mamā”ti.

So tikkhattuṃ nāgarājassa paṭiññaṃ gahetvā ākāse ṭhitakova dvādasayojanikaṃ brahmattabhāvaṃ māpetvā ākāsato oruyha nāgarājassa phaṇe akkamitvā adhomukhaṃ nippīḷesi, tāvadeva balavatā purisena akkantaallacammaṃ viya nāgarājassa phaṇe akkantamatte ogalitvā dabbimattā phaṇapuṭakā ahesuṃ. Nāgarājassa phaṇehi muttamuttaṭṭhānato tālakkhandhapamāṇā udakavaṭṭiyo uggañchiṃsu. Sāmaṇero ākāseyeva pānīyavārakaṃ pūresi. Devasaṅgho sādhukāramadāsi. Atha nāgarājā lajjitvā sāmaṇerassa kujjhi, jayakusumavaṇṇānissa akkhīni ahesuṃ. So “ayaṃ maṃ devasaṅghaṃ sannipātetvā pānīyaṃ gahetvā lajjāpesi, etaṃ gahetvā mukhe hatthaṃ pakkhipitvā hadayamaṃsaṃ vāssa maddāmi, pāde vā naṃ gahetvā pāragaṅgāyaṃ khipāmī”ti vegena anubandhi. Anubandhantopi naṃ pāpuṇituṃ nāsakkhiyeva. Sāmaṇero gantvā upajjhāyassa hatthe pānīyaṃ ṭhapetvā “pivatha, bhante”ti āha. Nāgarājāpi pacchato āgantvā, “bhante anuruddha, sāmaṇero mayā adinnameva pānīyaṃ gahetvā āgato, mā pivitthā”ti āha. Evaṃ kira sāmaṇerāti. “Pivatha, bhante, iminā me dinnaṃ pānīyaṃ āhaṭan”ti āha. Thero “khīṇāsavasāmaṇerassa musākathanaṃ nāma natthī”ti ñatvā pānīyaṃ pivi. Taṅkhaṇaññevassa ābādho paṭipassambhi. Puna nāgo theraṃ āha – “bhante, sāmaṇerenamhi sabbaṃ devagaṇaṃ sannipātetvā lajjāpito, ahamassa hadayaṃ vā phālessāmi, pāde vā naṃ gahetvā pāragaṅgāya khipissāmī”ti. Mahārāja, sāmaṇero mahānubhāvo, tumhe sāmaṇerena saddhiṃ saṅgāmetuṃ na sakkhissatha , khamāpetvā naṃ gacchathāti. So sayampi sāmaṇerassa ānubhāvaṃ jānātiyeva, lajjāya pana anubandhitvā āgato. Atha naṃ therassa vacanena khamāpetvā tena saddhiṃ mittasanthavaṃ katvā “ito paṭṭhāya anotattaudakena atthe sati tumhākaṃ āgamanakiccaṃ natthi, mayhaṃ pahiṇeyyātha, ahameva āharitvā dassāmī”ti vatvā pakkāmi.

Theropi sāmaṇeraṃ ādāya pāyāsi. Satthā therassa āgamanabhāvaṃ ñatvā migāramātupāsāde therassa āgamanaṃ olokento nisīdi. Bhikkhūpi theraṃ āgacchantaṃ disvā paccuggantvā pattacīvaraṃ paṭiggahesuṃ. Athekacce sāmaṇeraṃ sīsepi kaṇṇesupi bāhāyampi gahetvā sañcāletvā “kiṃ, sāmaṇera cūḷakaniṭṭha, na ukkaṇṭhitosī”ti āhaṃsu. Satthā tesaṃ kiriyaṃ disvā cintesi – “bhāriyaṃ vatimesaṃ bhikkhūnaṃ kammaṃ āsīvisaṃ gīvāya gaṇhantā viya sāmaṇeraṃ gaṇhanti, nāssa ānubhāvaṃ jānanti, ajja mayā sumanasāmaṇerassa guṇaṃ pākaṭaṃ kātuṃ vaṭṭatī”ti. Theropi āgantvā satthāraṃ vanditvā nisīdi. Satthā tena saddhiṃ paṭisanthāraṃ katvā ānandattheraṃ āmantesi – “ānanda, anotattaudakenamhi pāde dhovitukāmo , sāmaṇerānaṃ ghaṭaṃ datvā pānīyaṃ āharāpehī”ti. Thero vihāre pañcamattāni sāmaṇerasatāni sannipātesi. Tesu sumanasāmaṇero sabbanavako ahosi. Thero sabbamahallakaṃ sāmaṇeraṃ āha – “sāmaṇera, satthā anokattadahaudakena pāde dhovitukāmo, ghaṭaṃ ādāya gantvā pānīyaṃ āharā”ti. So “na sakkomi, bhante”ti na icchi. Thero sesepi paṭipāṭiyā pucchi, tepi tatheva vatvā paṭikkhipiṃsu. “Kiṃ panettha khīṇāsavasāmaṇerā natthī”ti? Atthi, te pana “nāyaṃ amhākaṃ baddho mālāpuṭo, sumanasāmaṇerasseva baddho”ti na icchiṃsu, puthujjanā pana attano asamatthatāyeva na icchiṃsu. Pariyosāne pana sumanassa vāre sampatte, “sāmaṇera, satthā anotattadahaudakena pāde dhovitukāmo, kuṭaṃ ādāya kira udakaṃ āharā”ti āha. So “satthari āharāpente āharissāmī”ti satthāraṃ vanditvā, “bhante, anotattato kira maṃ udakaṃ āhārāpethā”ti āha. “Āma, sumanā”ti. So visākhāya kāritesu ghanasuvaṇṇakoṭṭimesu senāsanakuṭesu ekaṃ saṭṭhikuṭaudakagaṇhanakaṃ mahāghaṭaṃ hatthena gahetvā “iminā me ukkhipitvā aṃsakūṭe ṭhapitena attho natthī”ti olambakaṃ katvā vehāsaṃ abbhuggantvā himavantābhimukho pakkhandi.

Nāgarājā sāmaṇeraṃ dūratova āgacchantaṃ disvā paccuggantvā kuṭaṃ aṃsakūṭena ādāya, “bhante, tumhe mādise dāse vijjamāne kasmā sayaṃ āgatā, udakenatthe sati kasmā sāsanamattampi na pahiṇathā”ti kuṭena udakaṃ ādāya sayaṃ ukkhipitvā “purato hotha, bhante, ahameva āharissāmī”ti āha. “Tiṭṭhatha tumhe, mahārāja, ahameva sammāsambuddhena āṇatto”ti nāgarājānaṃ nivattāpetvā kuṭaṃ mukhavaṭṭiyaṃ hatthena gahetvā ākāsenāgañchi. Atha naṃ satthā āgacchantaṃ oloketvā bhikkhū āmantesi – “passatha, bhikkhave, sāmaṇerassa līlaṃ, ākāse haṃsarājā viya sobhatī”ti āha. Sopi pānīyaghaṭaṃ ṭhapetvā satthāraṃ vanditvā aṭṭhāsi. Atha naṃ satthā āha – “kativassosi tvaṃ, sumanā”ti? “Sattavassomhi, bhanteti. “Tena hi, sumana, ajja paṭṭhāya bhikkhu hohī”ti vatvā dāyajjaupasampadaṃ adāsi. Dveyeva kira sāmaṇerā sattavassikā upasampadaṃ labhiṃsu – ayañca sumano sopāko cāti.

Evaṃ tasmiṃ upasampanne dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ, “acchariyaṃ āvuso, evarūpo hi nāma daharasāmaṇerassa ānubhāvo hoti, na no ito pubbe evarūpo ānubhāvo diṭṭhapubbo”ti. Satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte, “bhikkhave, mama sāsane daharopi sammā paṭipanno evarūpaṃ sampattiṃ labhatiyevā”ti vatvā dhammaṃ desento imaṃ gāthamāha –

382.

“Yo have daharo bhikkhu, yuñjati buddhasāsane;

Somaṃ lokaṃ pabhāseti, abbhā muttova candimā”ti.

Tattha yuñjatīti ghaṭati vāyamati. Pabhāsetīti so bhikkhu attano arahattamaggañāṇena abbhādīhi mutto candimā viya lokaṃ khandhādibhedaṃ lokaṃ obhāseti, ekālokaṃ karotīti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Sumanasāmaṇeravatthu dvādasamaṃ.

Bhikkhuvaggavaṇṇanā niṭṭhitā.

Pañcavīsatimo vaggo.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/26. Brāhmaṇavagga 婆罗门品 (Dhp 26, 383-423)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 26.1 Pasādabahulabrāhmaṇavatthu 勇断欲流 (Dhp 26.1, 383)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

26. Brāhmaṇavaggo

383.

Chinda sotaṃ parakkamma, kāme panuda brāhmaṇa;

Saṅkhārānaṃ khayaṃ ñatvā, akataññūsi brāhmaṇa.

☸---------------------------------------------------------------------

二六 婆罗门品

三八三 勇敢断除“欲”之流，舍弃欲吧，婆罗门！若了知诸蕴的灭尽，你便了知无为（涅槃）。

☸.....................................................................

比丘不一定就是阿罗汉

努力断除贪爱和欲望，灭尽诸蕴，

做一个证得究竟涅槃的人吧！ (偈 383)

舍卫城中有一位婆罗门对佛陀和比丘们非常崇拜，经常邀请他们到家里去接受供养。每当佛陀和比丘们抵达时，他就称呼比丘们为阿罗汉，并诚挚地请他们进入房子。听见他如此称呼时，尚未证得阿罗汉果的比丘感觉相当尴尬，从此，他们就避免去他家应供。

这位婆罗门发现这些比丘迴避到他家应供时，非常伤心难过，就向佛陀报告比丘不受他供养的事。佛陀向这些比丘询问事情的来龙去脉。比丘们说，那位婆罗门以阿罗汉称呼他们。佛陀继续问他们，听到如此称呼时，他们有没有虚假的骄傲和不如法的喜悦？他们说没有。佛陀就说：

“比丘们！这婆罗门如此尊称你们，是出于对阿罗汉的无限敬意。比丘应该彻底去除贪爱之心，来证得阿罗汉果。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

26. Brāhmaṇavaggo

1. Pasādabahulabrāhmaṇavatthu

Chindasotanti imaṃ dhammadesanaṃ satthā jetavane viharanto pasādabahulaṃ brāhmaṇaṃ ārabbha kathesi.

So kira brāhmaṇo bhagavato dhammadesanaṃ sutvā pasannacitto attano gehe soḷasamattānaṃ bhikkhūnaṃ niccabhattaṃ paṭṭhapetvā bhikkhūnaṃ āgatavelāya pattaṃ gahetvā “āgacchantu bhonto arahanto, nisīdantu bhonto arahanto”ti yaṃkiñci vadanto arahantavādapaṭisaṃyuttameva vadati. Tesu puthujjanā “ayaṃ amhesu arahantasaññī”ti cintayiṃsu, khīṇāsavā “ayaṃ no khīṇāsavabhāvaṃ jānātī”ti. Evaṃ te sabbepi kukkuccāyantā tassa gehaṃ nāgamiṃsu. So dukkhī dummano “kinnu kho, ayyā, nāgacchantī”ti vihāraṃ gantvā satthāraṃ vanditvā tamatthaṃ ārocesi. Satthā bhikkhū āmantetvā “kiṃ etaṃ, bhikkhave”ti pucchitvā tehi tasmiṃ atthe ārocite “sādiyatha pana tumhe, bhikkhave, arahantavādan”ti āha. “Na sādiyāma mayaṃ, bhante”ti. “Evaṃ sante manussānaṃ etaṃ pasādabhaññaṃ, anāpatti , bhikkhave, pasādabhaññe, api ca kho pana brāhmaṇassa arahantesu adhimattaṃ pemaṃ, tasmā tumhehipi taṇhāsotaṃ chetvā arahattameva pattuṃ yuttan”ti vatvā dhammaṃ desento imaṃ gāthamāha –

383.

“Chinda sotaṃ parakkamma, kāme panuda brāhmaṇa;

Saṅkhārānaṃ khayaṃ ñatvā, akataññūsi brāhmaṇā”ti.

Tattha parakkammāti taṇhāsotaṃ nāma na appamattakena vāyāmena chindituṃ sakkā, tasmā ñāṇasampayuttena mahantena parakkamena parakkamitvā taṃ sotaṃ chinda. Ubhopi kāme panuda nīhara. Brāhmaṇāti khīṇāsavānaṃ ālapanametaṃ. Saṅkhārānanti pañcannaṃ khandhānaṃ khayaṃ jānitvā. Akataññūti evaṃ sante tvaṃ suvaṇṇādīsu kenaci akatassa nibbānassa jānanato akataññū nāma hosīti.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Pasādabahulabrāhmaṇavatthu paṭhamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/26. Brāhmaṇavagga 婆罗门品 (Dhp 26, 383-423)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 26.2 Sambahulabhikkhuvatthu 清净与止观 (Dhp 26.2, 384)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

384.

Yadā dvayesu dhammesu, pāragū hoti brāhmaṇo;

Athassa sabbe saṃyogā, atthaṃ gacchanti jānato.

☸---------------------------------------------------------------------

三八四 若常安住于二法［止与观］，婆罗门到达彼岸，如此有智慧的人，就能息灭一切系缚。

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清净与止观

定慧具足的婆罗门，

到达彼岸而解脱一切系缚。 (偈 384)

有一次，一群比丘到精舍向佛陀顶礼问讯，舍利弗明白他们证得阿罗汉果的机缘已经成熟，就向佛陀请教：“何谓二法”？事实上，他的问题纯粹是为了这些比丘而发问的。

佛陀说：“舍利弗，清净和止观，是维持生命安祥和了知真相的两种法。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

2. Sambahulabhikkhuvatthu

Yadādvayesūti imaṃ dhammadesanaṃ satthā jetavane viharanto sambahule bhikkhū ārabbha kathesi.

Ekadivasañhi tiṃsamattā disāvāsikā bhikkhū āgantvā satthāraṃ vanditvā nisīdiṃsu. Sāriputtatthero tesaṃ arahattassa upanissayaṃ disvā satthāraṃ upasaṅkamitvā ṭhitakova imaṃ pañhaṃ pucchi – “bhante, dve dhammāti vuccanti, katame nu kho dve dhammā”ti? Atha naṃ satthā “dve dhammāti kho, sāriputta, samathavipassanā vuccantī”ti vatvā imaṃ gāthamāha –

384.

“Yadā dvayesu dhammesu, pāragū hoti brāhmaṇo;

Athassa sabbe saṃyogā, atthaṃ gacchanti jānato”ti.

Tattha yadāti yasmiṃ kāle dvidhā ṭhitesu samathavipassanādhammesu abhiññāpāragādivasena ayaṃ khīṇāsavo pāragū hoti, athassa vaṭṭasmiṃ saṃyojanasamatthā sabbe kāmayogādayo saṃyogā evaṃ jānantassa atthaṃ parikkhayaṃ gacchantīti attho.

Desanāvasāne sabbepi te bhikkhū arahatte patiṭṭhahiṃsūti.

Sambahulabhikkhuvatthu dutiyaṃ.

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☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.9.11 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/26. Brāhmaṇavagga 婆罗门品 (Dhp 26, 383-423)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 26.3 Māravatthu 无彼岸此岸 (Dhp 26.3, 385)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

无彼岸此岸经

385.

（三八五偈：）

Yassa pāraṃ apāraṃ vā,

“无彼岸此岸（既不执着此岸，又不执着彼岸），

pārāpāraṃ na vijjati;

两岸皆不显现（既无内法六根，又无外法六尘）；

Vītaddaraṃ visaṃyuttaṃ,

离系无悲恼（又远离中间的渴爱，离系则无苦忧），

tamahaṃ brūmi brāhmaṇaṃ.

是名婆罗门（我称他为净行者）。”

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（❄ 法句经故事：何处是彼岸 ～☺）（参考“欲望之火”偈202）

魔王波旬，有一次伪装成一位男子，前去问佛陀：

“尊者！你经常提到‘彼岸’（Pāra）这个字眼；

究竟是什么意思？”

佛陀知道，这位男子实际上是魔王，就告诫他：

“邪恶的魔王波旬，‘彼岸’（Pāra）与你无关，它是指：

只由涤除所有烦恼的阿罗汉，才能抵达的‘彼岸’。”

无彼岸此岸经 ～婆罗门品‧第三经终

～《法句经‧婆罗门品‧Māravatthu 无彼岸此岸经》(Dhp 26.3, 385)

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【Dhammapada-aṭṭhakathā 法句经义注】

3. Māravatthu

Yassa pāranti imaṃ dhammadesanaṃ satthā jetavane viharanto māraṃ ārabbha kathesi.

So kirekasmiṃ divase aññataro puriso viya hutvā satthāraṃ upasaṅkamitvā pucchi – “bhante , pāraṃ pāranti vuccati, kinnu kho etaṃ pāraṃ nāmā”ti. Satthā “māro ayan”ti viditvā, “pāpima, kiṃ tava pārena, tañhi vītarāgehi pattabban”ti vatvā imaṃ gāthamāha –

385.

“Yassa pāraṃ apāraṃ vā, pārāpāraṃ na vijjati;

Vītaddaraṃ visaṃyuttaṃ, tamahaṃ brūmi brāhmaṇan”ti.

Tattha pāranti ajjhattikāni cha āyatanāni. Apāranti bāhirāni cha āyatanāni. Pārāpāranti tadubhayaṃ. Na vijjatīti yassa sabbampetaṃ “ahan”ti vā “maman”ti vā gahaṇābhāvena natthi, taṃ kilesadarathānaṃ vigamena vītaddaraṃ sabbakilesehi visaṃyuttaṃ ahaṃ brāhmaṇaṃ vadāmīti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Māravatthu tatiyaṃ.

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☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/26. Brāhmaṇavagga 婆罗门品 (Dhp 26, 383-423)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 26.4 Aññatarabrāhmaṇavatthu 真正婆罗门 (Dhp 26.4, 386)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

386.

Jhāyiṃ virajamāsīnaṃ, katakiccamanāsavaṃ;

Uttamatthamanuppattaṃ, tamahaṃ brūmi brāhmaṇaṃ.

☸---------------------------------------------------------------------

三八六 彼人入禅定，安住无垢秽，应作皆已作，去除诸烦恼漏，到达最上义［阿罗汉果］，是名婆罗门。

☸.....................................................................

谁才是真正的婆罗门？

修习止观，安住僻静处，远离尘垢，

该做的事都已经做了（所作已办），没有诸般烦恼，

并且证得最高境界（涅槃）的人，我称之为婆罗门。 (偈 386)

有一天，一位婆罗门心想：“佛陀称呼他的弟子为‘婆罗门’，我是四种姓中的婆罗门，所以也该被称为‘婆罗门’！”

有了这种想法后，他就去找佛陀，请教这个问题。佛陀回答他：

“我不会因为一个人是四种姓中的婆罗门，就称呼他‘婆罗门’，我只称呼阿罗汉为‘婆罗门’。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

4. Aññatarabrāhmaṇavatthu

Jhāyinti imaṃ dhammadesanaṃ satthā jetavane viharanto aññataraṃ brāhmaṇaṃ ārabbha kathesi.

So kira cintesi – “satthā attano sāvake, ‘brāhmaṇā’ti vadati, ahañcamhi jātigottena brāhmaṇo, mampi nu kho evaṃ vattuṃ vaṭṭatī”ti. So satthāraṃ upasaṅkamitvā tamatthaṃ pucchi. Satthā “nāhaṃ jātigottamattena brāhmaṇaṃ vadāmi, uttamatthaṃ arahattaṃ anuppattameva panevaṃ vadāmī”ti vatvā imaṃ gāthamāha –

386.

“Jhāyiṃ virajamāsīnaṃ, katakiccamanāsavaṃ;

Uttamatthamanuppattaṃ, tamahaṃ brūmi brāhmaṇan”ti.

Tattha jhāyinti duvidhena jhānena jhāyantaṃ kāmarajena virajaṃ vane ekakamāsīnaṃ catūhi maggehi soḷasannaṃ kiccānaṃ katattā katakiccaṃ āsavānaṃ abhāvena anāsavaṃ uttamatthaṃ arahattaṃ anuppattaṃ ahaṃ brāhmaṇaṃ vadāmīti attho.

Desanāvasāne so brāhmaṇo sotāpattiphale patiṭṭhahi, sampattānampi sātthikā dhammadesanā ahosīti.

Aññatarabrāhmaṇavatthu catutthaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/26. Brāhmaṇavagga 婆罗门品 (Dhp 26, 383-423)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 26.5 Ānandattheravatthu 诸佛光辉 (Dhp 26.5, 387)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

387.

Divā tapati ādicco, rattimābhāti candimā;

Sannaddho khattiyo tapati, jhāyī tapati brāhmaṇo;

Atha sabbamahorattiṃ [sabbamahorattaṃ (?)], buddho tapati tejasā.

☸---------------------------------------------------------------------

三八七 白日太阳照耀，夜晚月亮明亮，刹帝利披甲时闪耀，婆罗门禅定时光辉，然而佛陀的光明，普照整个白天和黑夜。

☸.....................................................................

佛陀的荣耀

太阳在白天光芒万丈，月亮在夜晚明亮，

(刹帝利)武士穿戴武装时辉耀，婆罗门在禅定时神采飞扬，

但阿罗汉 (佛陀) 则不分日夜，光明普照。 (偈 387)

有一年七月的月圆日，波斯匿王一身华丽的国王装扮，前来向佛陀问讯。当时，坐在大众边缘的卡鲁达伊尊者也正在深深的禅定中，全身透出一片金黄色的光晕。大众中的阿难尊者发现天上的太阳正在下山，而月亮也正要出来，一时之间，太阳和月亮同时在天边放光芒。 但当阿难尊者转过身来注视佛陀时，察觉到来自佛陀身上的光辉，远比其它的光芒更耀眼。

阿难当下惊呼道：“啊！世尊，您身上绽放出来的高贵光辉胜过国王、卡鲁达伊尊者、太阳和月亮所有的光彩。”

佛陀回答阿难：“诸佛日夜都绽放光辉，并且涵盖五种光彩。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

5. Ānandattheravatthu

Divātapatīti imaṃ dhammadesanaṃ satthā migāramātupāsāde viharanto ānandattheraṃ ārabbha kathesi.

Pasenadi kosalo kira mahāpavāraṇāya sabbābharaṇapaṭimaṇḍito gandhamālādīni ādāya vihāraṃ agamāsi. Tasmiṃ khaṇe kāḷudāyitthero jhānaṃ samāpajjitvā parisapariyante nisinno hoti, nāmameva panassetaṃ, sarīraṃ suvaṇṇavaṇṇaṃ. Tasmiṃ pana khaṇe cando uggacchati, sūriyo atthameti. Ānandatthero atthamentassa ca sūriyassa uggacchantassa ca candassa obhāsaṃ olokento rañño sarīrobhāsaṃ therassa sarīrobhāsaṃ tathāgatassa ca sarīrobhāsaṃ olokesi. Tattha sabbobhāse atikkamitvā satthāva virocati. Thero satthāraṃ vanditvā, “bhante, ajja mama ime obhāse olokentassa tumhākameva obhāso ruccati. Tumhākañhi sarīraṃ sabbobhāse atikkamitvā virocatī”ti āha. Atha naṃ satthā, “ānanda, sūriyo nāma divā virocati, cando rattiṃ, rājā alaṅkatakāleyeva, khīṇāsave gaṇasaṅgaṇikaṃ pahāya antosamāpattiyaṃyeva virocati, buddhā pana rattimpi divāpi pañcavidhena tejena virocantī”ti vatvā imaṃ gāthamāha –

387.

“Divā tapati ādicco, rattimābhāti candimā;

Sannaddho khattiyo tapati, jhāyī tapati brāhmaṇo;

Atha sabbamahorattiṃ, buddho tapati tejasā”ti.

Tattha divā tapatīti divā virocati, rattiṃ panassa gatamaggopi na paññāyati. Candimāti candopi abbhādīhi vimutto rattimeva virocati, no divā. Sannaddhoti suvaṇṇamaṇivicittehi sabbābharaṇehi paṭimaṇḍito caturaṅginiyā senāya parikkhittova rājā virocati, na aññātakavesena ṭhito. Jhāyīti khīṇāsavo pana gaṇaṃ vinodetvā jhāyantova virocati. Tejasāti sammāsambuddho pana sīlatejena dussīlyatejaṃ, guṇatejena nigguṇatejaṃ, paññātejena duppaññatejaṃ, puññatejena apuññatejaṃ, dhammatejena adhammatejaṃ pariyādiyitvā iminā pañcavidhena tejasā niccakālameva virocatīti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Ānandattheravatthu pañcamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/26. Brāhmaṇavagga 婆罗门品 (Dhp 26, 383-423)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 26.6 Aññatarabrāhmaṇapabbajitavatthu 隐士 (Dhp 26.6, 388)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

388.

Bāhitapāpoti brāhmaṇo, samacariyā samaṇoti vuccati;

Pabbājayamattano malaṃ, tasmā “pabbajito”ti vuccati.

☸---------------------------------------------------------------------

三八八 舍弃作恶业的人，是名婆罗门；行为清净的人，则称为沙门；自己去除垢秽的人，是名出家人。

☸.....................................................................

隐士并不一定就是比丘

舍弃恶业的人是婆罗门，

行为清净的人是沙门，

舍弃垢秽的人是出家人。 (偈 388)

舍卫城中有位婆罗门隐士。有一天，他突然想起，既然佛陀称呼弟子‘沙门比丘’(Pabbajita) 。既然如此，那么他也是一位隐士，佛陀就应该称呼他为“沙门比丘”。他就去请教佛陀。

佛陀回答：“我不是因为一个人是隐士就称呼他‘沙门比丘’，‘沙门比丘’是彻底去除内心烦恼和不净的人。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

6. Aññatarabrāhmaṇapabbajitavatthu

Bāhitapāpoti imaṃ dhammadesanaṃ satthā jetavane viharanto aññataraṃ brāhmaṇapabbajitaṃ ārabbha kathesi.

Eko kira brāhmaṇo bāhirakapabbajjāya pabbajitvā “samaṇo gotamo attano sāvake ‘pabbajitā’ti vadati, ahañcamhi pabbajito, mampi kho evaṃ vattuṃ vaṭṭatī”ti cintetvā satthāraṃ upasaṅkamitvā etamatthaṃ pucchi. Satthā “nāhaṃ ettakena ‘pabbajito’ti vadāmi, kilesamalānaṃ pana pabbājitattā pabbajito nāma hotī”ti vatvā imaṃ gāthamāha –

388.

“Bāhitapāpoti brāhmaṇo, samacariyā samaṇoti vuccati;

Pabbājayamattano malaṃ, tasmā pabbajitoti vuccatī”ti.

Tattha samacariyāti sabbākusalāni sametvā caraṇena. Tasmāti yasmā bāhitapāpatāya brāhmaṇo, akusalāni sametvā caraṇena samaṇoti vuccati, tasmā yo attano rāgādimalaṃ pabbājayanto vinodento carati, sopi tena pabbājanena pabbajitoti vuccatīti attho.

Desanāvasāne so brāhmaṇapabbajito sotāpattiphale patiṭṭhahi, sampattānampi sātthikā dhammadesanā ahosīti.

Aññatarabrāhmaṇapabbajitavatthu chaṭṭhaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/26. Brāhmaṇavagga 婆罗门品 (Dhp 26, 383-423)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 26.7 Sāriputtattheravatthu 莫打阿罗汉 (Dhp 26.7, 389-390)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

389.

Na brāhmaṇassa pahareyya, nāssa muñcetha brāhmaṇo;

Dhī [dhi (syā. byākaraṇesu)] brāhmaṇassa hantāraṃ, tato dhī yassa [yo + assa = yassa] muñcati.

☸---------------------------------------------------------------------

三八九 不要殴打婆罗门，婆罗门勿发怒。打婆罗门的人可耻，发怒（回击）的婆罗门更可耻。

☸.....................................................................

不可以殴打阿罗汉

不可殴打婆罗门，婆罗门也不可对殴打他的人生气，

殴打婆罗门是可耻的，婆罗门（对打他的人）发怒更羞耻。(偈 389)

☸*********************************************************************

390.

Na brāhmaṇassetadakiñci seyyo, yadā nisedho manaso piyehi;

Yato yato hiṃsamano nivattati, tato tato sammatimeva dukkhaṃ.

☸---------------------------------------------------------------------

三九〇 对婆罗门来说，当心能远离喜爱的事物，这有极大利益。只要害人之心退去，痛苦就随之平息。

☸.....................................................................

对婆罗门来说，当心能远离喜爱的事物，这有极大利益。

只要害人之心退去，痛苦就随之平息。(偈 390)

很多人赞叹舍利弗尊者的耐心和宽宏大量。他的弟子也总是说：“我们的老师具有伟大的耐心和超凡的宽宏大量。如果受到辱骂或殴打，他仍然保持原来的镇静和沉着， 不会发脾气。”

有一位婆罗门因为错误的知见，却宣称要激怒舍利弗尊者。有一天，他遇见舍利弗尊者在化缘，就用手打尊者的背。舍利弗尊者甚至不回头看究竟是谁打他， 只是若无其事地继续化缘。动手打人的婆罗门懊恼自己的鲁莽，就跪在舍利弗尊者的面前，承认自己的错误，并请舍利弗原谅。他说：“尊者，如果你宽恕我，请你发慈悲心， 到我家接受供养。”

傍晚时候，其他比丘向佛陀报告这件事。他们说，舍利弗这么做，会使得这婆罗门越来越放肆，将来甚至会殴打其他比丘。

佛陀告诉他们：“真正的婆罗门不会殴打真正的婆罗门，只有凡夫和普通的婆罗门会在愤怒或嗔恨的情况下殴打阿罗汉。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

7. Sāriputtattheravatthu

Nabrāhmaṇassāti imaṃ dhammadesanaṃ satthā jetavane viharanto sāriputtattheraṃ ārabbha kathesi.

Ekasmiṃ kira ṭhāne sambahulā manussā “aho amhākaṃ , ayyo, khantibalena samannāgato, aññesu akkosantesu vā paharantesu vā kopamattampi natthī”ti therassa guṇe kathayiṃsu. Atheko micchādiṭṭhiko brāhmaṇo “ko esa na kujjhatī”ti pucchi. “Amhākaṃ thero”ti. “Naṃ kujjhāpento na bhavissatī”ti? “Natthetaṃ, brāhmaṇā”ti. “Tena hi ahaṃ naṃ kujjhāpessāmī”ti? “Sace sakkosi, kujjhāpehī”ti. So “hotu, jānissāmissa kattabban”ti theraṃ bhikkhāya paviṭṭhaṃ disvā pacchābhāgena gantvā piṭṭhimajjhe mahantaṃ pāṇippahāramadāsi. Thero “kiṃ nāmetan”ti anoloketvāva gato. Brāhmaṇassa sakalasarīre ḍāho uppajji. So “aho guṇasampanno, ayyo”ti therassa pādamūle nipajjitvā “khamatha me, bhante”ti vatvā “kiṃ etan”ti ca vutte “ahaṃ vīmaṃsanatthāya tumhe paharin”ti āha. “Hotu khamāmi te”ti. “Sace me, bhante, khamatha, mama geheyeva nisīditvā bhikkhaṃ gaṇhathā”ti therassa pattaṃ gaṇhi, theropi pattaṃ adāsi. Brāhmaṇo theraṃ gehaṃ netvā parivisi.

Manussā kujjhitvā “iminā amhākaṃ niraparādho ayyo pahaṭo, daṇḍenapissa mokkho natthi, ettheva naṃ māressāmā”ti leḍḍudaṇḍādihatthā brāhmaṇassa gehadvāre aṭṭhaṃsu. Thero uṭṭhāya gacchanto brāhmaṇassa hatthe pattaṃ adāsi. Manussā taṃ therena saddhiṃ gacchantaṃ disvā, “bhante, tumhākaṃ pattaṃ gahetvā brāhmaṇaṃ nivattethā”ti āhaṃsu. Kiṃ etaṃ upāsakāti? Brāhmaṇena tumhe pahaṭā, mayamassa kattabbaṃ jānissāmāti. Kiṃ pana tumhe iminā pahaṭā, udāhu ahanti? Tumhe, bhanteti. “Maṃ esa paharitvā khamāpesi, gacchatha tumhe”ti manusse uyyojetvā brāhmaṇaṃ nivattāpetvā thero vihārameva gato. Bhikkhū ujjhāyiṃsu “kiṃ nāmetaṃ sāriputtatthero yena brāhmaṇena pahaṭo, tasseva gehe nisīditvā bhikkhaṃ gahetvā āgato. Therassa pahaṭakālato paṭṭhāya idāni so kassa lajjissati, avasese pothento vicarissatī”ti. Satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte, “bhikkhave, brāhmaṇo brāhmaṇaṃ paharanto nāma natthi, gihibrāhmaṇena pana samaṇabrāhmaṇo pahaṭo bhavissati, kodho nāmesa anāgāmimaggena samugghātaṃ gacchatī”ti vatvā dhammaṃ desento imā gāthā abhāsi –

389.

“Na brāhmaṇassa pahareyya, nāssa muñcetha brāhmaṇo;

Dhī brāhmaṇassa hantāraṃ, tato dhī yassa muñcati.

390.

“Na brāhmaṇassetadakiñci seyyo, yadā nisedho manaso piyehi;

Yato yato hiṃsamano nivattati, tato tato sammatimeva dukkhan”ti.

Tattha pahareyyāti “khīṇāsavabrāhmaṇohamasmī”ti jānanto khīṇāsavassa vā aññatarassa vā jātibrāhmaṇassa na pahareyya. Nāssa muñcethāti sopi pahaṭo khīṇāsavabrāhmaṇo assa paharitvā ṭhitassa veraṃ na muñcetha, tasmiṃ kopaṃ na kareyyāti attho. Dhī brāhmaṇassāti khīṇāsavabrāhmaṇassa hantāraṃ garahāmi. Tato dhīti yo pana taṃ paharantaṃ paṭipaharanto tassa upari veraṃ muñcati, taṃ tatopi garahāmiyeva.

Etadakiñci seyyoti yaṃ khīṇāsavassa akkosantaṃ vā apaccakkosanaṃ, paharantaṃ vā appaṭipaharaṇaṃ, etaṃ tassa khīṇāsavabrāhmaṇassa na kiñci seyyo, appamattakaṃ seyyo na hoti, adhimattameva seyyoti attho. Yadā nisedho manaso piyehīti kodhanassa hi kodhuppādova manaso piyo nāma. Kodho hi panesa mātāpitūsupi buddhādīsupi aparajjhati. Tasmā yo assa tehi manaso nisedho kodhavasena uppajjamānassa cittassa niggaho, etaṃ na kiñci seyyoti attho. Hiṃsamanoti kodhamano. So tassa yato yato vatthuto anāgāmimaggena samugghātaṃ gacchanto nivattati . Tato tatoti tato tato vatthuto sakalampi vaṭṭadukkhaṃ nivattatiyevāti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Sāriputtattheravatthu sattamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/26. Brāhmaṇavagga 婆罗门品 (Dhp 26, 383-423)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 26.8 Mahāpajāpatigotamīvatthu 大爱道出家 (Dhp 26.8, 391)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

391.

Yassa kāyena vācāya, manasā natthi dukkaṭaṃ;

Saṃvutaṃ tīhi ṭhānehi, tamahaṃ brūmi brāhmaṇaṃ.

☸---------------------------------------------------------------------

三九一 不以身语意，造作诸恶业，调伏此三处（身语意）的人，我称他为婆罗门。

☸.....................................................................

乔达摩姨母大爱道请求剃度出家

不作身口意恶业，调伏身口意的人是婆罗门。(偈 391)

乔达摩姨母大爱道是悉达多太子的姨母。悉达多太子的母亲在产后第七天去世时，她成为净饭王的皇后，她把自己刚出生五天的儿子－难陀交给侍女照顾，自己则亲身养育悉达多太子－后来的佛陀，因此，她是佛陀的大恩人。

当悉达多太子成为佛陀后，返回家乡迦毗罗卫城时，她请求佛陀让她出家为比丘尼，但被佛陀拒绝。后来，证得阿罗汉果的净饭王去世后，佛陀停留在毗舍离附近的大林精舍（Mahāvana kutāgārasālā），不料她和五百名女子事先自行剃除头发，身上穿着染过色的衣服，然后自迦毗罗卫城步行前来，再次向佛陀请求出家为比丘尼。阿难尊者也代为说情，佛陀要求她们必须遵守八敬法（八条特别的戒律），她恭敬谨慎地接受这些条件，佛陀就同意她加入尼众僧团，乔达摩姨母大爱道于是成为第一位比丘尼，和她一齐前来的其他女子也都加入尼众僧团。

后来，有些比丘尼认为乔达摩姨母大爱道比丘尼的出家程序不对，因为她没有戒师，所以不是一位真正的比丘尼。她们便不再与她共同举行宗教仪式。佛陀知道这件事后，告诫她们：“你们为什么会这么想呢？我亲自要乔达摩姨母大爱道比丘尼遵守八敬法，她也遵照我的指示修习这八条戒律，我就是她的戒师，你们不应该对阿罗汉有丝毫的怀疑。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

8. Mahāpajāpatigotamīvatthu

Yassa kāyena vācāyāti imaṃ dhammadesanaṃ satthā jetavane viharanto mahāpajāpatiṃ gotamiṃ ārabbha kathesi.

Bhagavatā hi anuppanne vatthusmiṃ paññatte aṭṭha garudhamme maṇḍanakajātiyo puriso surabhipupphadāmaṃ viya sirasā sampaṭicchitvā saparivārā mahāpajāpati gotamī upasampadaṃ labhi, añño tassā upajjhāyo vā ācariyo vā natthi. Evaṃ laddhūpasampadaṃ theriṃ ārabbha aparena samayena kathaṃ samuṭṭhāpesuṃ “mahāpajāpatiyā gotamiyā ācariyupajjhāyā na paññāyanti, sahattheneva kāsāyāni gaṇhī”ti. Evañca pana vatvā bhikkhuniyo kukkuccāyantiyo tāya saddhiṃ neva uposathaṃ na pavāraṇaṃ karonti, tā gantvā tathāgatassapi tamatthaṃ ārocesuṃ. Satthā tāsaṃ kathaṃ sutvā “mayā mahāpajāpatiyā gotamiyā aṭṭha garudhammā dinnā, ahamevassācariyo, ahameva upajjhāyo. Kāyaduccaritādivirahitesu khīṇāsavesu kukkuccaṃ nāma na kātabban”ti vatvā dhammaṃ desento imaṃ gāthamāha –

391.

“Yassa kāyena vācāya, manasā natthi dukkaṭaṃ;

Saṃvutaṃ tīhi ṭhānehi, tamahaṃ brūmi brāhmaṇan”ti.

Tattha dukkaṭanti sāvajjaṃ dukkhudrayaṃ apāyasaṃvattanikaṃ kammaṃ. Tīhi ṭhānehīti etehi kāyādīhi tīhi kāraṇehi kāyaduccaritādipavesanivāraṇatthāya dvāraṃ pihitaṃ, taṃ ahaṃ brāhmaṇaṃ vadāmīti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Mahāpajāpatigotamīvatthu aṭṭhamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/26. Brāhmaṇavagga 婆罗门品 (Dhp 26, 383-423)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 26.9 Sāriputtattheravatthu 舍利弗礼敬马胜比丘 (Dhp 26.9, 392)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

392.

Yamhā dhammaṃ vijāneyya, sammāsambuddhadesitaṃ;

Sakkaccaṃ taṃ namasseyya, aggihuttaṃva brāhmaṇo.

☸---------------------------------------------------------------------

三九二 正自觉者所说法，不论从谁听闻，都应向说法者恭敬礼拜，如同婆罗门恭敬圣火一般。

☸.....................................................................

尊敬值得尊敬的人

不论经由谁而理解正自觉者的教法，都应该对此人恭敬礼敬，

如同婆罗门礼敬祭祀的圣火一般。(偈 392)

舍利弗尊者出生在优波提舍村落的一户婆罗门家，所以他的名字是优波提舍，他母亲的名字是舍利（Sārī）。他有一位非常要好的朋友－－拘律陀（Kolita），是婆罗门目犍利（Mogalli）的儿子。他们两人一直在寻找能够解脱生死轮回的正法，也有加入宗教团体的强烈意愿。

他们首先亲近珊阇耶（Sañjaya Belaṭṭhiputta），但后来不满意他的说法，就离开他，四处去寻找可以指引他们证入涅槃的老师，但却遍寻不着。他们只好在达成先找到正法的人要尽快通知另一人的协议之后，分道扬镳去寻找。

大约在这时候，佛陀和众多比丘抵达王舍城。最早出家的五位比丘之一的马胜（Assaji）比丘也在其中。有一天，优波提舍遇见正在化缘的马胜比丘，深深为他高贵的神色感动，就很尊敬地趋前请教－－他的老师是谁？教什么法？并且请他简略地叙说一下。马胜比丘就告诉他，佛陀已经出世了，现在停留在王舍城的竹林精舍。他并且说了一首简短的偈：

“诸法因缘生，诸法因缘灭，我佛大沙门，常作如是说。”(Ye dhammā hetuppabhavā, tesaṃ hetuṃ tathāgato āha; Tesañca yo nirodho, evaṃvādī mahāsamaṇo.)

当尊者只诵了一半的偈语时，优波提舍就证悟了初果（理解了佛法）。他立即遵照协议，找到拘律陀，告诉他已经找到正法了。他们两人和他们的弟子就一齐去拜见佛陀，并请求加入僧团，也都如愿以偿。优波提舍和拘律陀后来被人称呼为舍利弗和大目犍连。不久，两人都证得阿罗汉果。

舍利弗尊者心中牢牢记着，他是因为遇见马胜比丘的关系，才能够值遇佛陀，而证得涅槃。所以他总是礼敬马胜比丘所在的方向，夜晚入睡时，头也朝向马胜比丘所在的方向。祇树给孤独园的其他比丘误解舍利弗的举止，就向佛陀说：“世尊！舍利弗仍然礼敬四方，就像他还是婆罗门时的所作所为一般，他似乎未曾放弃过去的信仰。”舍利弗解释说，他只是礼敬他的老师马胜比丘，而不是礼敬四方。佛陀就说：“比丘们！舍利弗并未礼拜四方，他只是礼敬引领他亲近佛陀的老师马胜比丘，他礼敬这样的一位老师是对的。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

9. Sāriputtattheravatthu

Yamhāti imaṃ dhammadesanaṃ satthā jetavane viharanto sāriputtattheraṃ ārabbha kathesi.

So kirāyasmā assajittherassa santike dhammaṃ sutvā sotāpattiphalaṃ pattakālato paṭṭhāya “yassaṃ disāyaṃ thero vasatī”ti suṇāti, tato añjaliṃ paggayha tatova sīsaṃ katvā nipajjati. Bhikkhū “micchādiṭṭhiko sāriputto, ajjāpi disā namassamāno vicaratī”ti tamatthaṃ tathāgatassa ārocesuṃ. Satthā theraṃ pakkosāpetvā “saccaṃ kira tvaṃ, sāriputta, disā namassanto vicarasī”ti pucchitvā , “bhante, mama disā namassanabhāvaṃ vā anamassanabhāvaṃ vā tumheva jānāthā”ti vutte “na, bhikkhave, sāriputto disā namassati, assajittherassa pana santikā dhammaṃ sutvā sotāpattiphalaṃ pattatāya attano ācariyaṃ namassati. Yañhi ācariyaṃ nissāya bhikkhu dhammaṃ vijānāti, tena so brāhmaṇena aggi viya sakkaccaṃ namassitabboyevā”ti vatvā dhammaṃ desento imaṃ gāthamāha –

392.

“Yamhā dhammaṃ vijāneyya, sammāsambuddhadesitaṃ;

Sakkaccaṃ taṃ namasseyya, aggihuttaṃva brāhmaṇo”ti.

Tattha aggihuttaṃvāti yathā brāhmaṇo aggihuttaṃ sammā paricaraṇena ceva añjalikammādīhi ca sakkaccaṃ namassati, evaṃ yamhā ācariyā tathāgatapaveditaṃ dhammaṃ vijāneyya, taṃ sakkaccaṃ namasseyyāti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Sāriputtattheravatthu navamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/26. Brāhmaṇavagga 婆罗门品 (Dhp 26, 383-423)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 26.10 Jaṭilabrāhmaṇavatthu 领悟四圣谛是婆罗门 (Dhp 26.10, 393)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

393.

Na jaṭāhi na gottena, na jaccā hoti brāhmaṇo;

Yamhi saccañca dhammo ca, so sucī so ca brāhmaṇo.

☸---------------------------------------------------------------------

三九三 不因结发（螺髻）或种姓，也不因（婆罗门）出身而成为婆罗门。谁了知真谛（四圣谛）与正法，他清净，他才是婆罗门。

☸.....................................................................

领悟佛法的人才是婆罗门

不因结发或种族出身而决定谁是婆罗门。

理解（四圣谛）真理和正法，内心清净的人，

才是真正的婆罗门。(偈 393)

有一位婆罗门的结发苦行者认为，既然佛陀称呼弟子为婆罗门，那么他出生时就是婆罗门，佛陀应该也称呼他为婆罗门。心中有这种想法后，他就前去见佛陀，并向佛陀说明他的看法。

佛陀不认同他的意见，佛陀说：“婆罗门，我不会因为任何人编结头发或者出生为婆罗门，就称呼他为‘婆罗门’。只有完全了知四圣谛的人，我才称之为‘婆罗门’。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

10. Jaṭilabrāhmaṇavatthu

Na jaṭāhīti imaṃ dhammadesanaṃ satthā jetavane viharanto ekaṃ jaṭilabrāhmaṇaṃ ārabbha kathesi.

So kira “ahaṃ mātito ca pitito ca sujāto brāhmaṇakule nibbatto. Sace samaṇo gotamo attano sāvake brāhmaṇāti vadati, mampi nu kho tathā vattuṃ vaṭṭatī”ti satthu santikaṃ gantvā tamatthaṃ pucchi. Atha naṃ satthā “nāhaṃ, brāhmaṇa, jaṭāmattena, na jātigottamattena brāhmaṇaṃ vadāmi, paṭividdhasaccameva panāhaṃ brāhmaṇoti vadāmī”ti vatvā dhammaṃ desento imaṃ gāthamāha –

393.

“Na jaṭāhi na gottena, na jaccā hoti brāhmaṇo;

Yamhi saccañca dhammo ca, so sucī so ca brāhmaṇo”ti.

Tattha saccanti yasmiṃ puggale cattāri saccāni soḷasahākārehi paṭivijjhitvā ṭhitaṃ saccañāṇañceva navavidho ca lokuttaradhammo atthi, so suci, so brāhmaṇo cāti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Jaṭilabrāhmaṇavatthu dasamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/26. Brāhmaṇavagga 婆罗门品 (Dhp 26, 383-423)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 26.11 Kuhakabrāhmaṇavatthu 骗子无法愚弄智者 (Dhp 26.11, 394)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

394.

Kiṃ te jaṭāhi dummedha, kiṃ te ajinasāṭiyā;

Abbhantaraṃ te gahanaṃ, bāhiraṃ parimajjasi.

☸---------------------------------------------------------------------

三九四 愚痴的人啊！结发有何用？穿鹿皮衣有何用？你内心充满（贪欲等的）丛林，外表却（徒劳地）擦洗修饰。

☸.....................................................................

想要误导智者并不容易

愚痴的人啊！如果内心充满贪爱，外表又徒具形式，那么结发有什么用处？穿鹿皮做的衣服有什么用处？ (偈 394)

一位诡计多端的婆罗门爬上毗舍离城门附近的一棵树上，并且把身子像蝙蝠一般地倒挂在树枝上。处在这样惊险的状况下，他不停叫着：“给我一百头牛，给我钱，给我一位女仆！你们如果不照我的话做，而我从树上栽下去死掉的话，毗舍离城就会毁灭掉！”

城里无知的百姓害怕他真的栽下去死掉的话，会使毗舍离毁灭，就答应他的勒索，并恳求他下来。

比丘们向佛陀转述这件事时，佛陀说，骗子只能欺骗无知的人，无法愚弄有智慧的人。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

11. Kuhakabrāhmaṇavatthu

Kiṃ teti imaṃ dhammadesanaṃ satthā kūṭāgārasālāyaṃ viharanto ekaṃ vaggulivataṃ kuhakabrāhmaṇaṃ ārabbha kathesi.

So kira vesālinagaradvāre ekaṃ kakudharukkhaṃ āruyha dvīhi pādehi rukkhasākhaṃ gaṇhitvā adhosiro olambanto “kapilānaṃ me sataṃ detha, kahāpaṇe detha, paricārikaṃ detha, no ce dassatha, ito patitvā maranto nagaraṃ anagaraṃ karissāmī”ti vadati. Tathāgatassa bhikkhusaṅghaparivutassa nagaraṃ pavisanakāle bhikkhū taṃ brāhmaṇaṃ disvā nikkhamanakālepi naṃ tatheva olambantaṃ passiṃsu. Nāgarāpi “ayaṃ pātova paṭṭhāya evaṃ olambanto patitvā maranto nagaraṃ anagaraṃ kareyyā”ti cintetvā nagaravināsabhītā “yaṃ so yācati, sabbaṃ demā”ti paṭissuṇitvā adaṃsu. So otaritvā sabbaṃ gahetvā agamāsi. Bhikkhū vihārūpacāre taṃ gāviṃ viya viravitvā gacchantaṃ disvā sañjānitvā “laddhaṃ te , brāhmaṇa, yathāpatthitan”ti pucchitvā “āma, laddhaṃ me”ti sutvā antovihāraṃ gantvā tathāgatassa tamatthaṃ ārocesuṃ. Satthā “na, bhikkhave, idāneva so kuhakacoro, pubbepi kuhakacoroyeva ahosi. Idāni panesa bālajanaṃ vañceti, tadā pana paṇḍite vañcetuṃ nāsakkhī”ti vatvā tehi yācito atītamāhari.

Atīte ekaṃ kāsikagāmaṃ nissāya eko kuhakatāpaso vāsaṃ kappesi. Taṃ ekaṃ kulaṃ paṭijaggi. Divā uppannakhādanīyabhojanīyato attano puttānaṃ viya tassapi ekaṃ koṭṭhāsaṃ deti, sāyaṃ uppannakoṭṭhāsaṃ ṭhapetvā dutiyadivase deti. Athekadivasaṃ sāyaṃ godhamaṃsaṃ labhitvā sādhukaṃ pacitvā tato koṭṭhāsaṃ ṭhapetvā dutiyadivase tassa adaṃsu. Tāpaso maṃsaṃ khāditvāva rasataṇhāya baddho “kiṃ maṃsaṃ nāmetan”ti pucchitvā “godhamaṃsan”ti sutvā bhikkhāya caritvā sappidadhikaṭukabhaṇḍādīni gahetvā paṇṇasālaṃ gantvā ekamantaṃ ṭhapesi. Paṇṇasālāya pana avidūre ekasmiṃ vammike godharājā viharati. So kālena kālaṃ tāpasaṃ vandituṃ āgacchati. Taṃdivasaṃ panesa “taṃ vadhissāmī”ti daṇḍaṃ paṭicchādetvā tassa vammikassa avidūre ṭhāne niddāyanto viya nisīdi. Godharājā vammikato nikkhamitvā tassa santikaṃ āgacchantova ākāraṃ sallakkhetvā “na me ajja ācariyassa ākāro ruccatī”ti tatova nivatti. Tāpaso tassa nivattanabhāvaṃ ñatvā tassa māraṇatthāya daṇḍaṃ khipi, daṇḍo virajjhitvā gato. Godharājāpi dhammikaṃ pavisitvā tato sīsaṃ nīharitvā āgatamaggaṃ olokento tāpasaṃ āha –

“Samaṇaṃ taṃ maññamāno, upagacchimasaññataṃ;

So maṃ daṇḍena pāhāsi, yathā asamaṇo tathā.

“Kiṃ te jaṭāhi dummedha, kiṃ te ajinasāṭiyā;

Abbhantaraṃ te gahanaṃ, bāhiraṃ parimajjasī”ti. (jā. 1.4.97-98);

Atha naṃ tāpaso attano santakena palobhetuṃ evamāha –

“Ehi godha nivattassu, bhuñja sālīnamodanaṃ;

Telaṃ loṇañca me atthi, pahūtaṃ mayha pipphalī”ti. (jā. 1.4.99);

Taṃ sutvā godharājā “yathā yathā tvaṃ kathesi, tathā tathā me palāyitukāmatāva hotī”ti vatvā imaṃ gāthamāha –

“Esa bhiyyo pavekkhāmi, vammikaṃ sataporisaṃ;

Telaṃ loṇañca kittesi, ahitaṃ mayha pipphalī”ti. (jā. 1.4.100);

Evañca pana vatvā “ahaṃ ettakaṃ kālaṃ tayi samaṇasaññaṃ akāsiṃ, idāni pana te maṃ paharitukāmatāya daṇḍo khitto, tassa khittakāleyeva asamaṇo jāto. Kiṃ tādisassa duppaññassa puggalassa jaṭāhi, kiṃ sakhurena ajinacammena. Abbhantarañhi te gahanaṃ, kevalaṃ bāhirameva parimajjasī”ti āha. Satthā imaṃ atītaṃ āharitvā “tadā esa kuhako tāpaso ahosi, godharājā pana ahamevā”ti vatvā jātakaṃ samodhānetvā tadā godhapaṇḍitena tassa𒐁akāraṇaṃ dassento imaṃ gāthamāha –

394.

“Kiṃ te jaṭāhi dummedha, kiṃ te ajinasāṭiyā;

Abbhantaraṃ te gahanaṃ, bāhiraṃ parimajjasī”ti. (jā. 1.4.98);

Tattha kiṃ te jaṭāhīti ambho duppañña tava baddhāhipi imāhi jaṭāhi sakhurāya nivatthāyapi imāya ajinacammasāṭikāya ca kimatthoti. Abbhantaranti abbhantarañhi te rāgādikilesagahanaṃ, kevalaṃ hatthilaṇḍaṃ assalaṇḍaṃ viya maṭṭhaṃ bāhiraṃ parimajjasīti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Kuhakabrāhmaṇavatthu ekādasamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/26. Brāhmaṇavagga 婆罗门品 (Dhp 26, 383-423)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 26.12 Kisāgotamīvatthu 吉舍乔达弥 (Dhp 26.12, 395)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

395.

Paṃsukūladharaṃ jantuṃ, kisaṃ dhamanisanthataṃ;

Ekaṃ vanasmiṃ jhāyantaṃ, tamahaṃ brūmi brāhmaṇaṃ.

☸---------------------------------------------------------------------

三九五 身穿粪扫衣，瘦得筋脉显露，独自在林中禅修的人，我称他为婆罗门。

☸.....................................................................

佛陀赞叹吉舍乔达弥比丘尼（本故事为偈114故事的续篇）

穿着粪扫衣，瘦得经脉显露，

独自在林中僻静处禅定的人，我称之为婆罗门。(偈 395)

有一次，帝释和诸天神前来向佛陀问讯。吉舍乔达弥比丘尼同时也运用神通，从天空中前来向佛陀顶礼问讯，但当她看见帝释等人时，就先行迴避离开，但却被帝释一眼瞥见。帝释于是请教佛陀她是何人。

佛陀说：“帝释！她是我的女弟子－－吉舍乔达弥比丘尼。她在儿子去世时，十分悲伤沮丧地来找我，我教导她所有因缘和合的事物都是无常的。她因此了解佛法，出家为比丘尼，并且证得阿罗汉果。她是我（持）粪扫衣（第一）的最杰出的女弟子之一。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

12. Kisāgotamīvatthu

Paṃsukūladharanti imaṃ dhammadesanaṃ satthā gijjhakūṭe pabbate viharanto kisāgotamiṃ ārabbha kathesi.

Tadā kira sakko paṭhamayāmāvasāne devaparisāya saddhiṃ satthāraṃ upasaṅkamitvā vanditvā ekamante sāraṇīyadhammakathaṃ suṇanto nisīdi. Tasmiṃ khaṇe kisāgotamī “satthāraṃ passissāmī”ti ākāsenāgantvā sakkaṃ disvā nivatti. So taṃ vanditvā nivattantiṃ disvā satthāraṃ pucchi – “kā nāmesā , bhante, āgacchamānāva tumhe disvā nivattatī”ti? Satthā “kisāgotamī nāmesā, mahārāja, mama dhītā paṃsukūlikattherīnaṃ aggā”ti vatvā imaṃ gāthamāha –

395.

“Paṃsukūladharaṃ jantuṃ, kisaṃ dhamanisanthataṃ;

Ekaṃ vanasmiṃ jhāyantaṃ, tamahaṃ brūmi brāhmaṇan”ti.

Tattha kisanti paṃsukūlikā hi attano anurūpaṃ paṭipadaṃ pūrentā appamaṃsalohitā ceva honti dhamanisanthatagattā ca, tasmā evamāha. Ekaṃ vanasminti vivittaṭṭhāne ekakaṃ vanasmiṃ jhāyantaṃ tamahaṃ brāhmaṇaṃ vadāmīti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Kisāgotamīvatthu dvādasamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/26. Brāhmaṇavagga 婆罗门品 (Dhp 26, 383-423)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 26.13 Ekabrāhmaṇavatthu 婆罗门非世袭 (Dhp 26.13, 396)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

396.

Na cāhaṃ brāhmaṇaṃ brūmi, yonijaṃ mattisambhavaṃ;

Bhovādi nāma so hoti, sace hoti sakiñcano;

Akiñcanaṃ anādānaṃ, tamahaṃ brūmi brāhmaṇaṃ.

☸---------------------------------------------------------------------

三九六 我不因其从（婆罗门）母胎所生，就称他为婆罗门。如果他仍有执着，他只是个‘菩洼地’（称呼他人为‘菩’者）。一无所有、无所执取的人，我才称他为婆罗门。

☸.....................................................................

婆罗门不是世袭的

不能因为是婆罗门母亲所生，就是婆罗门，

如果他有烦恼（执着），那他只是个以‘菩’称呼人的婆罗门族人而已，

只有去除一切执着、一无所有的人，我才称之为婆罗门。(偈 396)

从前，舍卫城中有一位婆罗门认为：

既然佛陀称呼弟子为“婆罗门”，那么他的父母亲都是婆罗门，所以，佛陀也应该称呼他“婆罗门”。他这么想着，就去找佛陀，说明他的看法。

佛陀说：“婆罗门，我不因为任何人的父母亲是婆罗门，就称呼那人“婆罗门”。我只称呼完全没有烦恼（执着）、并且不再执取任何事物的人为‘婆罗门’。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

13. Ekabrāhmaṇavatthu

Nacāhanti imaṃ dhammadesanaṃ satthā jetavane viharanto ekaṃ brāhmaṇaṃ ārabbha kathesi.

So kira “samaṇo gotamo attano sāvake brāhmaṇāti vadati ahañcamhi brāhmaṇayoniyaṃ nibbatto, mampi nu kho evaṃ vattuṃ vaṭṭatī”ti satthāraṃ upasaṅkamitvā tamatthaṃ pucchi. Atha naṃ satthā “nāhaṃ, brāhmaṇa, brāhmaṇayoniyaṃ nibbattamattenevaṃ vadāmi, yo pana akiñcano agahaṇo, tamahaṃ brāhmaṇaṃ vadāmī”ti vatvā imaṃ gāthamāha –

396.

“Na cāhaṃ brāhmaṇaṃ brūmi, yonijaṃ mattisambhavaṃ;

Bhovādi nāma so hoti, sace hoti sakiñcano;

Akiñcanaṃ anādānaṃ, tamahaṃ brūmi brāhmaṇan”ti.

Tattha yonijanti yoniyaṃ jātaṃ. Mattisambhavanti brāhmaṇiyā mātu santake udarasmiṃ sambhūtaṃ. Bhovādīti so pana āmantanādīsu “bho, bho”ti vatvā vicaranto bhovādi nāma hoti, sace rāgādīhi kiñcanehi sakiñcano. Ahaṃ pana rāgādīhi akiñcanaṃ catūhi upādānehi anādānaṃ brāhmaṇaṃ vadāmīti attho.

Desanāvasāne so brāhmaṇo sotāpattiphale patiṭṭhahi, sampattānampi sātthikā dhammadesanā ahosīti.

Ekabrāhmaṇavatthu terasamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/26. Brāhmaṇavagga 婆罗门品 (Dhp 26, 383-423)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 26.14 Uggasenaseṭṭhiputtavatthu 断缚无怖畏 (Dhp 26.14, 397)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

397.

Sabbasaṃyojanaṃ chetvā, yo ve na paritassati;

Saṅgātigaṃ visaṃyuttaṃ, tamahaṃ brūmi brāhmaṇaṃ.

☸---------------------------------------------------------------------

三九七 斩断一切（烦恼的）结，确实不再有恐惧，超越执着、已解脱者，我称他为婆罗门。

☸.....................................................................

没有束缚就没有恐惧（请参考偈348故事“特技演员优迦绅那”）

断除一切结，毫无畏惧，无所执着，

解脱诸束缚的人，我称之为婆罗门。(偈 397)

优迦绅那与戏团的女舞者结婚后，因为接受岳父的指导，学习特技，而成为技巧娴熟的特技演员。

有一天，他在表演时，佛陀来到现场向他说法。听完佛陀的说法后，他就在表演的长竿上证得阿罗汉果。然后，他走下来，请求当佛陀的弟子，从此以后他就加入僧团了。

有一天，其他比丘问他当时的心境，他回答说，当他站在竹竿上时，心中毫无恐惧。这些比丘就去问佛陀：

“世尊，优迦绅那说他是阿罗汉，真的吗？”

佛陀回答：“比丘们！像优迦绅那一样，斩断所有束缚的人没有任何的恐惧。他真的是阿罗汉。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

14. Uggasenaseṭṭhiputtavatthu

Sabbasaṃyojananti imaṃ dhammadesanaṃ satthā veḷuvane viharanto uggasenaṃ nāma seṭṭhiputtaṃ ārabbha kathesi. Vatthu “muñca pure muñca pacchato”ti (dha. pa. 348) gāthāvaṇṇanāya vitthāritameva.

Tadā hi satthā, “bhante, uggaseno ‘na bhāyāmī’ti vadati, abhūtena maññe aññaṃ byākarotī”ti bhikkhūhi vutte, “bhikkhave, mama puttasadisā chinnasaṃyojanā na bhāyantiyevā”ti vatvā imaṃ gāthamāha –

397.

“Sabbasaṃyojanaṃ chetvā, yo ve na paritassati;

Saṅgātigaṃ visaṃyuttaṃ, tamahaṃ brūmi brāhmaṇan”ti.

Tattha sabbasaṃyojananti dasavidhasaṃyojanaṃ. Na paritassatīti taṇhāya na bhāyati. Tamahanti taṃ ahaṃ rāgādīnaṃ saṅgānaṃ atītattā saṅgātigaṃ, catunnampi yogānaṃ abhāvena visaṃyuttaṃ brāhmaṇaṃ vadāmīti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Uggasenaseṭṭhiputtavatthu cuddasamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.8.10 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/26. Brāhmaṇavagga 婆罗门品 (Dhp 26, 383-423)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 26.15 Dvebrāhmaṇavatthu 砍断爱欲缚 (Dhp 26.15, 398)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

《砍断爱欲缚经》

398.

（三九八偈：）

Chetvā naddhiṃ [nandhiṃ (ka. sī.), nandiṃ (pī.)] varattañca,

“已切断皮带与缰绳，

(切断嗔恚的皮带、断除贪爱的缰绳，)

sandānaṃ [sandāmaṃ (sī.)] sahanukkamaṃ;

锁链及其附件皆切断；

(断除邪见的锁链及随眠等附件；)

Ukkhittapalighaṃ buddhaṃ,

已拔除门闩、已觉悟者，

(除去无明的门闩，觉悟四圣谛者，)

tamahaṃ brūmi brāhmaṇaṃ.

我称他为婆罗门。”

☸.....................................................................

（❄ 法句经故事：砍断爱欲的束缚 ～☺）

舍卫城里的两位婆罗门各自拥有一头公牛。他们都认为自己的牛比对方的牛更好，更强壮。最后，他们决定一较高下，就到河边去，用沙子装满了牛车，然后让他们的牛依次去拉牛车，但每次绳索（皮带 naddhi, 缰绳 varatta）都拉断了，牛车却还是纹丝不动。

一些比丘看见他们之间的比赛后，就向佛陀报告。佛陀告诫他们：

“比丘们！扯断肉眼可见的绳索很容易，任何人都可以做到。但比丘应该斩断的是心中的愤怒（嗔恚的皮带），和贪爱的束缚（贪爱的缰绳）。”

砍断爱欲缚经 ～婆罗门品‧第十五经终

～《法句经‧婆罗门品‧Dvebrāhmaṇavatthu 砍断爱欲缚经》(Dhp 26.15, 398)

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

15. Dvebrāhmaṇavatthu

Chetvānaddhinti imaṃ dhammadesanaṃ satthā jetavane viharanto dve brāhmaṇe ārabbha kathesi.

Tesu kirekassa cūḷarohito nāma goṇo ahosi, ekassa mahārohito nāma. Te ekadivasaṃ “tava goṇo balavā, mama goṇo balavā”ti vivaditvā “kiṃ no vivādena, pājetvā jānissāmā”ti aciravatītīre sakaṭaṃ vālukāya pūretvā goṇe yojayiṃsu. Tasmiṃ khaṇe bhikkhūpi nhāyituṃ tattha gatā honti. Brāhmaṇā goṇe pājesuṃ. Sakaṭaṃ niccalaṃ aṭṭhāsi, naddhivarattā pana chijjiṃsu. Bhikkhū disvā vihāraṃ gantvā tamatthaṃ satthu ārocayiṃsu. Satthā, “bhikkhave , bāhirā etā naddhivarattā, yo koci etā chindateva, bhikkhunā pana ajjhattikaṃ kodhanaddhiñceva taṇhāvarattañca chindituṃ vaṭṭatī”ti vatvā imaṃ gāthamāha –

398.

“Chetvā naddhiṃ varattañca, sandānaṃ sahanukkamaṃ;

Ukkhittapalighaṃ buddhaṃ, tamahaṃ brūmi brāhmaṇan”ti.

Tattha naddhinti nayhanabhāvena pavattaṃ kodhaṃ. Varattanti bandhanabhāvena pavattaṃ taṇhaṃ. Sandānaṃ sahanukkamanti anusayānukkamasahitaṃ dvāsaṭṭhidiṭṭhisandānaṃ, idaṃ sabbampi chinditvā ṭhitaṃ avijjāpalighassa ukkhittattā ukkhittapalighaṃ, catunnaṃ saccānaṃ buddhattā buddhaṃ taṃ ahaṃ brāhmaṇaṃ vadāmīti attho.

Desanāvasāne pañcasatā bhikkhū arahatte patiṭṭhahiṃsu, sampattānampi sātthikā dhammadesanā ahosīti.

Dvebrāhmaṇavatthu pannarasamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/26. Brāhmaṇavagga 婆罗门品 (Dhp 26, 383-423)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 26.16 Akkosakabhāradvājavatthu 忍辱不嗔恚 (Dhp 26.16, 399)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

399.

Akkosaṃ vadhabandhañca, aduṭṭho yo titikkhati;

Khantībalaṃ balānīkaṃ, tamahaṃ brūmi brāhmaṇaṃ.

☸---------------------------------------------------------------------

三九九 能忍受辱骂、捶打与捆绑，内心无有怨恨；具忍耐力，犹如强军，我称他为婆罗门。

☸.....................................................................

佛陀度化辱骂者婆罗堕阇

忍受辱骂、捶打与捆绑而无怨恨，

具有如军队般强大忍耐力的人，

我称之为婆罗门。(偈 399)

从前，舍卫城里一位名叫婆罗堕阇（Bhāradvāja）的婆罗门的妻子名叫檀anjānī（Dhanañjānī），她已经证得初果。只要她打喷嚏、咳嗽或不小心碰到什么，她都会脱口而出：“礼敬世尊、阿拉汉、正自觉者！”（Namo tassa bhagavato arahato sammāsambuddhassa!）。有一天，这位婆罗门正在家中招待几位朋友用餐时，她又不小心绊了一下，顺口大声地如此赞叹佛陀。这却激怒了她的丈夫，他说：“这个贱民（vasalī）！不管碰到什么，总是赞叹那个光头沙门！” 然后又说：“我现在就去找那个导师，驳倒他的说法！”

她回答说：“去吧，婆罗门，我看不到有谁能驳倒世尊的说法。不过，你可以去向世尊请教问题。” 于是他来到佛陀跟前，没有行礼，站在一旁问道： “乔达摩！杀掉什么才能睡得安稳？杀掉什么才不会忧愁？您赞同杀掉这哪一法呢？”

佛陀回答道： “婆罗门！杀掉愤怒才能睡得安稳，杀掉愤怒才不会忧愁。婆罗门！圣者们赞叹断除愤怒，因为它的根有毒，顶端却甜美（诱人），断除它就不会再忧愁。”

佛陀的回答触动了这位婆罗门的心，他对佛陀生起信心，出家为比丘，后来并证得阿罗汉果。

这位婆罗门的弟弟，辱骂者婆罗堕阇（Akkosaka Bhāradvāja），听见兄长出家的消息后，非常愤怒，他也直接去精舍用粗鲁无礼的言语辱骂佛陀。佛陀用譬喻点醒他，就像送给客人的食物，如果客人不接受，食物最终还是属于主人；同样地，既然佛陀不接受他的辱骂，那辱骂最终还是回到他自己身上。他听后对佛陀生起信心，也出家为比丘，后来也证得阿罗汉果。

后来，这位婆罗门的另外两位弟弟，名叫孙陀利迦婆罗堕阇（Sundarika Bhāradvāja）和毕陵伽婆罗堕阇（Biliṅgika/Bhelaṭṭhika? Bhāradvāja），也抱着同样的心态前来辱骂佛陀，但也都受到佛陀的教化而调伏，出家为比丘。也都在机缘成熟时，证得阿罗汉果。

一天，在法堂里，比丘们生起话题：“尊者们，佛陀的功德真是不可思议啊！这四位兄弟前来辱骂佛陀，佛陀一言不发，反而成为他们的皈依处！”

佛陀来到后问道：“比丘们，你们现在聚在一起谈论什么话题呢？” 他们回答说：“是这个话题。” 佛陀说：“比丘们！因为我具备忍耐力，对恶毒的人生不起嗔恨，所以我成为大众的皈依处。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

16. Akkosakabhāradvājavatthu

Akkosanti imaṃ dhammadesanaṃ satthā veḷuvane viharanto akkosakabhāradvājaṃ ārabbha kathesi.

Tassa hi bhātu bhāradvājassa dhanañjānī nāma brāhmaṇī sotāpannā ahosi. Sā khīpitvāpi kāsitvāpi pakkhalitvāpi “namo tassa bhagavato arahato sammāsambuddhassā”ti imaṃ udānaṃ udānesi. Sā ekadivasaṃ brāhmaṇaparivesanāya pavattamānāya pakkhalitvā tatheva mahāsaddena udānaṃ udānesi. Brāhmaṇo kujjhitvā “evamevāyaṃ vasalī yattha vā tattha vā pakkhalitvā tassa muṇḍakassa samaṇakassa vaṇṇaṃ bhāsatī”ti vatvā “idāni te, vasali, gantvā tassa satthuno vādaṃ āropessāmī”ti āha. Atha naṃ sā “gaccha, brāhmaṇa, nāhaṃ taṃ passāmi, yo tassa bhagavato vādaṃ āropeyya, api ca gantvā taṃ bhagavantaṃ pañhaṃ pucchassū”ti āha. So satthu santikaṃ gantvā avanditvāva ekamantaṃ ṭhito pañhaṃ pucchanto imaṃ gāthamāha –

“Kiṃsu chetvā sukhaṃ seti, kiṃsu chetvā na socati;

Kissassu ekadhammassa, vadhaṃ rocesi gotamā”ti. (saṃ. ni. 1.187);

Athassa pañhaṃ byākaronto satthā imaṃ gāthamāha –

“Kodhaṃ chetvā sukhaṃ seti, kodhaṃ chetvā na socati;

Kodhassa visamūlassa, madhuraggassa brāhmaṇa;

Vadhaṃ ariyā pasaṃsanti, tañhi chetvā na socatī”ti. (saṃ. ni. 1.187);

So satthari pasīditvā pabbajitvā arahattaṃ pāpuṇi. Athassa kaniṭṭho akkosakabhāradvājo “bhātā kira me pabbajito”ti sutvā kuddho āgantvā satthāraṃ asabbhāhi pharusāhi vācāhi akkosi. Sopi satthārā atithīnaṃ khādanīyādidānaopammena saññatto satthari pasanno pabbajitvā arahattaṃ pāpuṇi. Aparepissa sundarikabhāradvājo biliṅgakabhāradvājoti dve kaniṭṭhabhātaro satthāraṃ akkosantāva satthārā vinītā pabbajitvā arahattaṃ pāpuṇiṃsu.

Athekadivasaṃ dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ, “āvuso, acchariyā vata buddhaguṇā, catūsu nāma bhātikesu akkosantesu satthā kiñci avatvā tesaṃyeva patiṭṭhā jāto”ti. Satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte, “bhikkhave, ahaṃ mama khantibalena samannāgatattā duṭṭhesu adussanto mahājanassa patiṭṭhā homiyevā”ti vatvā imaṃ gāthamāha –

399.

“Akkosaṃ vadhabandhañca, aduṭṭho yo titikkhati;

Khantībalaṃ balānīkaṃ, tamahaṃ brūmi brāhmaṇan”ti.

Tattha aduṭṭhoti etaṃ dasahi akkosavatthūhi akkosañca pāṇiādīhi pothanañca andubandhanādīhi bandhanañca yo akuddhamānaso hutvā adhivāseti , khantibalena samannāgatattā khantibalaṃ, punappunaṃ uppattiyā anīkabhūtena teneva khantibalena samannāgatattā balānīkaṃ taṃ evarūpaṃ ahaṃ brāhmaṇaṃ vadāmīti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Akkosakabhāradvājavatthu soḷasamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/26. Brāhmaṇavagga 婆罗门品 (Dhp 26, 383-423)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 26.17 Sāriputtattheravatthu 舍利弗受母亲辱 (Dhp 26.17, 400)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

400.

Akkodhanaṃ vatavantaṃ, sīlavantaṃ anussadaṃ;

Dantaṃ antimasārīraṃ, tamahaṃ brūmi brāhmaṇaṃ.

☸---------------------------------------------------------------------

四○○ 无嗔具德行，持戒远离欲，调至最后身，是名婆罗门。

☸.....................................................................

舍利弗尊者受母亲辱骂

不嗔恚，有德行，持戒，不贪爱，调伏身心，

证得最终身（不再轮回）的人，我称之为婆罗门 (偈 400)

有一次，佛陀在竹林精舍时，舍利弗和一群比丘前往那罗卡村他母亲的家去化缘。他母亲邀请他们进去接受供养，但当她拿食物给舍利弗时，她说：“你这吃剩菜剩饭的人！你抛弃所有的财富，出家做比丘，你毁了我们！”她接着拿食物给其他比丘时，也粗鲁地说：“你们总是把我的儿子当作侍从，现在吃吧！”舍利弗一言不语，只是保持他一贯高贵的沉默。

回到精舍后，比丘们向佛陀报告，舍利弗耐心忍受生身母亲的诃责。佛陀说，阿罗汉绝对不会生气，也绝对不会失去性子。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

17. Sāriputtattheravatthu

Akkodhananti imaṃ dhammadesanaṃ satthā veḷuvane viharanto sāriputtattheraṃ ārabbha kathesi.

Tadā kira thero pañcahi bhikkhusatehi saddhiṃ piṇḍāya caranto nālakagāme mātu gharadvāraṃ agamāsi. Atha naṃ sā nisīdāpetvā parivisamānā akkosi – “ambho, ucchiṭṭhakhādaka ucchiṭṭhakañjiyaṃ alabhitvā paragharesu uḷuṅkapiṭṭhena ghaṭṭitakañjiyaṃ paribhuñjituṃ asītikoṭidhanaṃ pahāya pabbajitosi, nāsitamhā tayā, bhuñjāhi dānī”ti. Bhikkhūnampi bhattaṃ dadamānā “tumhehi mama putto attano cūḷupaṭṭhāko kato, idāni bhuñjathā”ti vadeti. Thero bhikkhaṃ gahetvā vihārameva agamāsi. Athāyasmā rāhulo satthāraṃ piṇḍapātena āpucchi. Atha naṃ satthā āha – “rāhula, kahaṃ gamitthā”ti? “Ayyikāya gāmaṃ, bhante”ti. “Kiṃ pana te ayyikāya upajjhāyo vutto”ti? “Ayyikāya me, bhante, upajjhāyo akkuṭṭho”ti. “Kinti vatvā”ti? “Idaṃ nāma, bhante”ti. “Upajjhāyena pana te kiṃ vuttan”ti? “Na kiñci, bhante”ti. Taṃ sutvā bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ, “āvuso, acchariyā vata sāriputtattherassa guṇā, evaṃnāmassa mātari akkosantiyā kodhamattampi nāhosī”ti. Satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte, “bhikkhave, khīṇāsavā nāma akkodhanāva hontī”ti vatvā imaṃ gāthamāha –

400.

“Akkodhanaṃ vatavantaṃ, sīlavantaṃ anussadaṃ;

Dantaṃ antimasārīraṃ, tamahaṃ brūmi brāhmaṇan”ti.

Tattha vatavantanti dhutavatena, samannāgataṃ catupārisuddhisīlena sīlavantaṃ, taṇhāussadābhāvena anussadaṃ, chaḷindriyadamanena dantaṃ, koṭiyaṃ ṭhitena attabhāvena antimasarīraṃ tamahaṃ brāhmaṇaṃ vadāmīti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Sāriputtattheravatthu sattarasamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/26. Brāhmaṇavagga 婆罗门品 (Dhp 26, 383-423)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 26.18 Uppalavaṇṇāttherīvatthu 阿罗汉不染诸欲 (Dhp 26.18, 401)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

401.

Vāri pokkharapatteva, āraggeriva sāsapo;

Yo na limpati [lippati (sī. pī.)] kāmesu, tamahaṃ brūmi brāhmaṇaṃ.

☸---------------------------------------------------------------------

四○一 如水落于莲叶，如芥子在锥尖，不染着诸欲者，称名为婆罗门。

☸.....................................................................

阿罗汉不执着感官欲乐

如同莲叶上的水滴，针锋上的芥子，

不染着爱欲的人，我称之为婆罗门 (偈 401)

一些比丘在讨论莲花色阿罗汉比丘尼被一年轻男子强暴的事情。他们请教佛陀，阿罗汉是否享受感官欲乐？ 佛陀回答他们：“比丘们！阿罗汉不享受感官欲乐，他们也不会沉溺于感官欲乐，因为他们不执著于六尘和感官欲乐，就好像水不粘着于莲花的叶子一样。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

18. Uppalavaṇṇātherīvatthu

Vāri pokkharapattevāti imaṃ dhammadesanaṃ satthā jetavane viharanto uppalavaṇṇatheriṃ ārabbha kathesi. Vatthu “madhuvā maññati bālo”ti gāthāvaṇṇanāya (dha. pa. 69) vitthāritameva. Vuttañhi tattha (dha. pa. aṭṭha. 1.69) –

Aparena samayena mahājano dhammasabhāyaṃ kathaṃ samuṭṭhāpesi “khīṇāsavāpi maññe kāmasukhaṃ sādiyanti, kāmaṃ sevanti, kiṃ na sevissanti. Na hete koḷāparukkhā, na ca vammikā, allamaṃsasarīrāva, tasmā etepi kāmasukhaṃ sādiyantī”ti. Satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte “na, bhikkhave, khīṇāsavā kāmasukhaṃ sādiyanti, na kāmaṃ sevanti. Yathā hi padumapatte patitaṃ udakabindu na limpati na saṇṭhāti, vinivattitvā pana patateva. Yathā ca āragge sāsapo na upalimpati na saṇṭhāti, vinivattitvā patateva, evaṃ khīṇāsavassa citte duvidhopi kāmo na limpati na saṇṭhātī”ti anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

401.

“Vāri pokkharapatteva, āraggeriva sāsapo;

Yo na limpati kāmesu, tamahaṃ brūmi brāhmaṇan”ti.

Tattha yo na limpatīti evamevaṃ yo abbhantare duvidhepi kāme na upalimpati, tasmiṃ kāme na saṇṭhāti, tamahaṃ brāhmaṇaṃ vadāmīti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Uppalavaṇṇātherīvatthu aṭṭhārasamaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/26. Brāhmaṇavagga 婆罗门品 (Dhp 26, 383-423)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 26.19 Aññatarabrāhmaṇavatthu 奴隶证阿罗汉果 (Dhp 26.19, 402)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

402.

Yo dukkhassa pajānāti, idheva khayamattano;

Pannabhāraṃ visaṃyuttaṃ, tamahaṃ brūmi brāhmaṇaṃ.

☸---------------------------------------------------------------------

四○二 若人于此世，觉悟灭自苦，舍重担离缚，是名婆罗门。

☸.....................................................................

证得阿罗汉果的奴隶

灭世间苦，弃绝五蕴沉重的负担，

并且解脱所有烦恼的人，我称之为婆罗门。 (偈 402)

有一位婆罗门的奴隶从主人家逃走后，加入僧伽为比丘，并且证得阿罗汉果。有一天，他和佛陀一齐去化缘时，被以前的主人看见，这婆罗门主人就上前紧紧抓住他的袈裟不放。佛陀问究竟发生什么事，这婆罗门说，这比丘是他家的奴隶。佛陀说：

“这位比丘，已经放下生命的重担了。”

这位婆罗门认为，佛陀的意思是说－－这位比丘已经证得阿罗汉果了。

为了证实，他再请问佛陀，这年轻比丘是不是阿罗汉？佛陀肯定的说，这比丘已经是阿罗汉了。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

19. Aññatarabrāhmaṇavatthu

Yodukkhassāti imaṃ dhammadesanaṃ satthā jetavane viharanto aññataraṃ brāhmaṇaṃ ārabbha kathesi.

Tassa kireko dāso apaññatte sikkhāpade palāyitvā pabbajitvā arahattaṃ pāpuṇi. Brāhmaṇo taṃ olokento adisvā ekadivasaṃ satthārā saddhiṃ piṇḍāya pavisantaṃ dvārantare disvā cīvaraṃ daḷhaṃ aggahesi. Satthā nivattitvā “kiṃ idaṃ, brāhmaṇā”ti pucchi. Dāso me, bho gotamāti . Pannabhāro esa, brāhmaṇāti. “Pannabhāro”ti ca vutte brāhmaṇo “arahā”ti sallakkhesi. Tasmā punapi tena “evaṃ, bho gotamā”ti vutte satthā “āma, brāhmaṇa, pannabhāro”ti vatvā imaṃ gāthamāha –

402.

“Yo dukkhassa pajānāti, idheva khayamattano;

Pannabhāraṃ visaṃyuttaṃ, tamahaṃ brūmi brāhmaṇan”ti.

Tattha dukkhassāti khandhadukkhassa. Pannabhāranti ohitakhandhabhāraṃ catūhi yogehi sabbakilesehi vā visaṃyuttaṃ tamahaṃ brāhmaṇaṃ vadāmīti attho. Desanāvasāne so brāhmaṇo sotāpattiphale patiṭṭhahi, sampattānampi sātthikā dhammadesanā ahosīti.

Aññatarabrāhmaṇavatthu ekūnavīsatimaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/26. Brāhmaṇavagga 婆罗门品 (Dhp 26, 383-423)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 26.20 Khemābhikkhunīvatthu 谶摩比丘尼 (Dhp 26.20, 403)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

403.

Gambhīrapaññaṃ medhāviṃ, maggāmaggassa kovidaṃ;

Uttamatthamanuppattaṃ, tamahaṃ brūmi brāhmaṇaṃ.

☸---------------------------------------------------------------------

四○三 有甚深智慧，善辨道非道，证无上义者，是名婆罗门。

☸.....................................................................

佛陀称赞谶摩比丘尼（参考：“美色是肤浅的”偈347）

具有甚深智慧，明辨善恶道，

并且证得无上境界(涅槃)的人，

我称之为婆罗门。 (偈 403)

一天夜晚，帝释和众多天神来向佛陀问讯。这时候，谶摩比丘尼也运用神通，从天空中来向佛陀顶礼问讯，但她看见帝释一行人时，就在问讯后，先行离去。帝释请教佛陀她是谁，佛陀告知他：“她是我杰出的女弟子之一，她是智慧第一的比丘尼。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

20. Khemābhikkhunīvatthu

Gambhīrapaññanti imaṃ dhammadesanaṃ satthā gijjhakūṭe viharanto khemaṃ nāma bhikkhuniṃ ārabbha kathesi.

Ekadivasañhi paṭhamayāmasamanantare sakko devarājā parisāya saddhiṃ āgantvā satthu santike sāraṇīyadhammakathaṃ suṇanto nisīdi. Tasmiṃ khaṇe khemā bhikkhunī “satthāraṃ passissāmī”ti āgantvā sakkaṃ disvā ākāse ṭhitāva satthāraṃ vanditvā nivatti. Sakko taṃ disvā “ko esā, bhante, āgacchamānā ākāse ṭhitāva satthāraṃ vanditvā nivattī”ti pucchi. Satthā “esā, mahārāja, mama dhītā khemā nāma mahāpaññā maggāmaggakovidā”ti vatvā imaṃ gāthamāha –

403.

“Gambhīrapaññaṃ medhāviṃ, maggāmaggassa kovidaṃ;

Uttamatthamanuppattaṃ, tamahaṃ brūmi brāhmaṇan”ti.

Tattha gabbhīrapaññanti gambhīresu khandhādīsu pavattāya paññāya samannāgataṃ dhammojapaññāya samannāgataṃ medhāviṃ “ayaṃ duggatiyā maggo, ayaṃ sugatiyā maggo, ayaṃ nibbānassa maggo, ayaṃ amaggo”ti evaṃ magge ca amagge ca chekatāya maggāmaggassa kovidaṃ arahattasaṅkhātaṃ uttamatthaṃ anuppattaṃ tamahaṃ brāhmaṇaṃ vadāmīti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Khemābhikkhunivatthu vīsatimaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/26. Brāhmaṇavagga 婆罗门品 (Dhp 26, 383-423)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 26.21 Pabbhāravāsitissattheravatthu 精灵控诉提沙比丘 (Dhp 26.21, 404)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

404.

Asaṃsaṭṭhaṃ gahaṭṭhehi, anāgārehi cūbhayaṃ;

Anokasārimappicchaṃ, tamahaṃ brūmi brāhmaṇaṃ.

☸---------------------------------------------------------------------

四○四 不混在俗者，亦不杂于僧，无家寡欲者，是名婆罗门。

☸.....................................................................

提沙比丘被控使用咒语

不与俗人亲近，也不与四处游方的人亲近，

四处云游，不执著于一屋一瓦，

没有欲爱的人，我称之为婆罗门。 (偈 404)

提沙比丘得到一个观想的题目后，就在一座山边找了一处合适的洞穴，然后开始三个月的结夏安居。他每天清晨到村子去化缘，村里的一位老妇人经常供养他。住在洞穴中的一位女精灵觉得很难与一位高贵的比丘共处一室，但又没有勇气请他离开，就想用个法子来挑剔他的不是，使他离开。

她决定附灵在老妇人的小儿子身上。附灵之后，这年轻男子把头向后扭转，瞪大双眼。老妇人看见这景象时，大声惊呼，这精灵便开口道：“我已经附在你儿子身上了。叫提沙比丘用水洗他的脚，滴水在他头上之后，我才会离开。” 第二天，提沙来向这妇人化缘时，老妇人遵照精灵的话做，她的儿子就恢复原状。这精灵于是先回洞穴口去等提沙。提沙回来时，她现身告诉他：“我是守护这洞穴的精灵，你这驱魔人，不要进入这洞穴。”提沙明白自己打从出家那天起，就过着有德行的生活，便回答说，他从没有犯下比丘不可以使用咒术的戒律。女精灵接着指控他为老妇人的小儿子治疗，但提沙回想自己并未使用咒术，于是当下明白，即使精灵也无法挑剔他，他因此法喜充满，当下就证得阿罗汉果。

他告诉女精灵，像她这样指控一位具有清净德行、无污点的比丘，是谬误的；并且建议她，不要再打扰他，结夏安居之后，他就回祇树给孤独园，也向其他比丘叙说与精灵遭遇的情形，他们问他，当精灵禁止他进入洞穴时，他是否生气？他回答说：没有。这些比丘就去请教佛陀：提沙尊者宣称不再动怒，是真的吗？

“比丘们！提沙的话是真的，他已经是阿罗汉了，不再执着任何人，所以没有任何理由对人动怒。”佛陀如是回答他们。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

21. Pabbhāravāsītissattheravatthu

Asaṃsaṭṭhanti imaṃ dhammadesanaṃ satthā jetavane viharanto pabbhāravāsītissattheraṃ ārabbha kathesi.

So kira satthu santike kammaṭṭhānaṃ gahetvā araññaṃ pavisitvā sappāyaṃ senāsanaṃ olokento ekaṃ leṇapabbhāraṃ pāpuṇi, sampattakkhaṇeyevassa cittaṃ ekaggataṃ labhi. So “ahaṃ idha vasanto pabbajitakiccaṃ nipphādetuṃ sakkhissāmī”ti cintesi. Leṇepi adhivatthā devatā “sīlavā bhikkhu āgato, iminā saddhiṃ ekaṭṭhāne vasituṃ dukkhaṃ. Ayaṃ pana idha ekarattimeva vasitvā pakkamissatī”ti cintetvā putte ādāya nikkhami. Thero punadivase pātova gocaragāmaṃ piṇḍāya pāvisi. Atha naṃ ekā upāsikā disvāva puttasinehaṃ paṭilabhitvā gehe nisīdāpetvā bhojetvā attānaṃ nissāya temāsaṃ vasanatthāya yāci. Sopi “sakkā mayā imaṃ nissāya bhavanissaraṇaṃ kātun”ti adhivāsetvā tameva leṇaṃ agamāsi. Devatā taṃ āgacchantaṃ disvā “addhā kenaci nimantito bhavissati, sve vā parasuve vā gamissatī”ti cintesi.

Evaṃ aḍḍhamāsamatte atikkante “ayaṃ idheva maññe antovassaṃ vasissati, sīlavatā pana saddhiṃ ekaṭṭhāne puttakehi saddhiṃ vasituṃ dukkaraṃ, imañca ‘nikkhamā’ti vattuṃ na sakkā, atthi nu kho imassa sīle khalitan”ti dibbena cakkhunā olokentī upasampadamāḷakato paṭṭhāya tassa sīle khalitaṃ adisvā “parisuddhamassa sīlaṃ, kiñcidevassa katvā ayasaṃ uppādessāmī”ti tassa upaṭṭhākakule upāsikāya jeṭṭhaputtassa sarīre adhimuccitvā gīvaṃ parivattesi. Tassa akkhīni nikkhamiṃsu, mukhato kheḷo pagghari. Upāsikā taṃ disvā “kiṃ idan”ti viravi. Atha naṃ devatā adissamānarūpā evamāha – “mayā esa gahito, balikammenapi me attho natthi, tumhākaṃ pana kulūpakaṃ theraṃ laṭṭhimadhukaṃ yācitvā tena telaṃ pacitvā imassa natthukammaṃ detha, evāhaṃ imaṃ muñcissāmī”ti. Nassatu vā esa maratu vā, na sakkhissāmahaṃ ayyaṃ laṭṭhimadhukaṃ yācitunti. Sace laṭṭhimadhukaṃ yācituṃ na sakkotha, nāsikāyassa hiṅgucuṇṇaṃ pakkhipituṃ vadethāti. Idampi vattuṃ na sakkomāti. Tena hissa pādadhovanaudakaṃ ādāya sīse āsiñcathāti. Upāsikā “sakkā idaṃ kātun”ti velāya āgataṃ theraṃ nisīdāpetvā yāgukhajjakaṃ datvā antarabhatte nisinnassa pāde dhovitvā udakaṃ gahetvā, “bhante, idaṃ udakaṃ dārakassa sīse āsiñcāmā”ti āpucchitvā “tena hi āsiñcathā”ti vutte tathā akāsi. Sā devatā tāvadeva taṃ muñcitvā gantvā leṇadvāre aṭṭhāsi.

Theropi bhattakiccāvasāne uṭṭhāyāsanā avissaṭṭhakammaṭṭhānatāya dvattiṃsākāraṃ sajjhāyantova pakkāmi. Atha naṃ leṇadvāraṃ pattakāle sā devatā “mahāvejja mā idha pavisā”ti āha. So tattheva ṭhatvā “kāsi tvan”ti āha. Ahaṃ idha adhivatthā devatāti. Thero “atthi nu kho mayā vejjakammassa kataṭṭhānan”ti upasampadamāḷakato paṭṭhāya olokento attano sīle tilakaṃ vā kāḷakaṃ vā adisvā “ahaṃ mayā vejjakammassa kataṭṭhānaṃ na passāmi, kasmā evaṃ vadesī”ti āha. Na passasīti. Āma, na passāmīti? Ācikkhāmi teti. Āma, ācikkhāhīti. Tiṭṭhatu tāva dūre kataṃ, ajjeva tayā amanussagahitassa upaṭṭhākaputtassa pādadhovanaudakaṃ sīse āsittaṃ, nāsittanti? Āma, āsittanti. Kiṃ etaṃ na passasīti? Etaṃ sandhāya tvaṃ vadesīti? Āma, etaṃ sandhāya vadāmīti. Thero cintesi – “aho vata me sammā paṇihito attā, sāsanassa anurūpaṃ vata me caritaṃ, devatāpi mama catupārisuddhisīle tilakaṃ vā kāḷakaṃ vā adisvā dārakassa sīse āsittapādadhovanamattaṃ addasā”ti tassa sīlaṃ ārabbha balavapīti uppajji. So taṃ vikkhambhetvā pāduddhārampi akatvā tattheva arahattaṃ patvā “mādisaṃ parisuddhaṃ samaṇaṃ dūsetvā mā idha vanasaṇḍe vasi, tvameva nikkhamāhī”ti devataṃ ovadanto imaṃ udānaṃ udānesi –

“Visuddho vata me vāso, nimmalaṃ maṃ tapassinaṃ;

Mā tvaṃ visuddhaṃ dūsesi, nikkhama pavanā tuvan”ti.

So tattheva temāsaṃ vasitvā vutthavasso satthu santikaṃ gantvā bhikkhūhi “kiṃ, āvuso, pabbajitakiccaṃ te matthakaṃ pāpitan”ti puṭṭho tasmiṃ leṇe vassūpagamanato paṭṭhāya sabbaṃ taṃ pavattiṃ bhikkhūnaṃ ārocetvā, “āvuso, tvaṃ devatāya evaṃ vuccamāno na kujjhī”ti vutte “na kujjhin”ti āha. Bhikkhū tathāgatassa ārocesuṃ, “bhante, ayaṃ bhikkhu aññaṃ byākaroti, devatāya idaṃ nāma vuccamānopi na kujjhinti vadatī”ti. Satthā tesaṃ kathaṃ sutvā “neva, bhikkhave, mama putto kujjhati, etassa gihīhi vā pabbajitehi vā saṃsaggo nāma natthi, asaṃsaṭṭho esa appiccho santuṭṭho”ti vatvā dhammaṃ desento imaṃ gāthamāha –

404.

“Asaṃsaṭṭhaṃ gahaṭṭhehi, anāgārehi cūbhayaṃ;

Anokasārimappicchaṃ, tamahaṃ brūmi brāhmaṇan”ti.

Tattha asaṃsaṭṭhanti dassanasavanasamullapanaparibhogakāyasaṃsaggānaṃ abhāvena asaṃsaṭṭhaṃ. Ubhayanti gihīhi ca anāgārehi cāti ubhayehipi asaṃsaṭṭhaṃ . Anokasārinti anālayacāriṃ taṃ evarūpaṃ ahaṃ brāhmaṇaṃ vadāmīti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Pabbhāravāsītissattheravatthu ekavīsatimaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/26. Brāhmaṇavagga 婆罗门品 (Dhp 26, 383-423)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 26.22 Aññatarabhikkhuvatthu 被人误打 (Dhp 26.22, 405)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

405.

Nidhāya daṇḍaṃ bhūtesu, tasesu thāvaresu ca;

Yo na hanti na ghāteti, tamahaṃ brūmi brāhmaṇaṃ.

☸---------------------------------------------------------------------

四○五 一切强弱有情中，彼人尽弃于刀杖，不杀不教他人杀，是名为之婆罗门。

☸.....................................................................

被人误打的比丘

不以武力对待一切强弱众生，

不伤害他人，不杀生的人，

我称之为婆罗门。 (偈 405)

有位比丘带着观想的题目到森林里去禅修。证得阿罗汉果后，他打算回去精舍向佛陀表达深挚的感恩之意。路上，经过一个村落时，一位妇女刚好和丈夫吵嘴，而跑出家门，就紧随在比丘的身后，这时候，追赶她的丈夫发现她紧跟在比丘身后，误会这比丘要带她走，就大声喝叫，并威胁要殴打他。这妇人恳求丈夫不可殴打比丘，但这却使她的丈夫更愤怒，立即出手殴打比丘。打完后，更带走妇人。事后，这名比丘继续往精舍去。

抵达祇树给孤独园时，其他比丘看见他全身都是瘀青，就加以治疗，并且问他，对打他的人是否怀有恨意，他说没有。这些比丘向佛陀报告：

“世尊！这比丘说他不再有恨意，此话当真吗？”

佛陀回答他们：“比丘们！阿罗汉唾弃暴力。他们即使被殴打，也不会生气。”佛陀确定该比丘确实是阿罗汉。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

22. Aññatarabhikkhuvatthu

Nidhāya daṇḍanti imaṃ dhammadesanaṃ satthā jetavane viharanto aññataraṃ bhikkhuṃ ārabbha kathesi.

So kira satthu santike kammaṭṭhānaṃ gahetvā araññe vāyamanto arahattaṃ patvā “paṭiladdhaguṇaṃ satthu ārocessāmī”ti tato nikkhami. Atha naṃ ekasmiṃ gāme ekā itthī sāmikena saddhiṃ kalahaṃ katvā tasmiṃ bahi nikkhante “kulagharaṃ gamissāmī”ti maggaṃ paṭipannā antarāmagge disvā “imaṃ theraṃ nissāya gamissāmī”ti piṭṭhito piṭṭhito anubandhi. Thero pana taṃ na passati. Athassā sāmiko gehaṃ āgato taṃ adisvā “kulagāmaṃ gatā bhavissatī”ti anubandhanto taṃ disvā “na sakkā imāya ekikāya imaṃ aṭaviṃ paṭipajjituṃ, kaṃ nu kho nissāya gacchatī”ti olokento theraṃ disvā “ayaṃ imaṃ gaṇhitvā nikkhanto bhavissatī”ti cintetvā theraṃ santajjesi. Atha naṃ sā itthī “neva maṃ esa bhadanto passati, na ālapati, mā naṃ kiñci avacā”ti āha. So “kiṃ pana tvaṃ attānaṃ gahetvā gacchantaṃ mama ācikkhissasi, tuyhameva anucchavikaṃ imassa karissāmī”ti uppannakodho itthiyā āghātena theraṃ pothetvā taṃ ādāya nivatti. Therassa sakalasarīraṃ sañjātagaṇḍaṃ ahosi. Athassa vihāraṃ gatakāle bhikkhū sarīraṃ sambāhantā gaṇḍe disvā “kiṃ idan”ti pucchiṃsu. So tesaṃ tamatthaṃ ārocesi. Atha naṃ bhikkhū, “āvuso, tasmiṃ purise evaṃ paharante tvaṃ kiṃ avaca, kiṃ vā te kodho uppanno”ti. “Na me, āvuso, kodho uppajjī”ti vutte satthu santikaṃ gantvā tamatthaṃ ārocetvā, “bhante, esa bhikkhu ‘kodho te uppajjatī’ti vuccamāno ‘na me, āvuso, kodho uppajjatī’ti abhūtaṃ vatvā aññaṃ byākarotī”ti ārocesuṃ. Satthā tesaṃ kathaṃ sutvā, “bhikkhave, khīṇāsavā nāma nihitadaṇḍā, te paharantesupi kodhaṃ na karontiyevā”ti vatvā imaṃ gāthamāha –

405.

“Nidhāya daṇḍaṃ bhūtesu, tasesu thāvaresu ca;

Yo na hanti na ghāteti, tamahaṃ brūmi brāhmaṇan”ti.

Tattha nidhāyāti nikkhipitvā oropetvā. Tasesu thāvaresu cāti taṇhātāsena tasesu, taṇhāabhāvena thiratāya thāvaresu ca. Yo na hantīti yo evaṃ sabbasattesu vigatapaṭighatāya nikkhittadaṇḍo neva kañci sayaṃ hanati, na aññe ghāteti, tamahaṃ brāhmaṇaṃ vadāmīti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Aññatarabhikkhuvatthu bāvīsatimaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/26. Brāhmaṇavagga 婆罗门品 (Dhp 26, 383-423)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 26.23 Sāmaṇerānaṃvatthu 女士和四名沙弥 (Dhp 26.23, 406)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

406.

Aviruddhaṃ viruddhesu, attadaṇḍesu nibbutaṃ;

Sādānesu anādānaṃ, tamahaṃ brūmi brāhmaṇaṃ.

☸---------------------------------------------------------------------

四○六 于他敌中无害意，于持刀杖有温顺，执著者中无执着，我称彼为婆罗门。

☸.....................................................................

一名女士和四名沙弥

敌对者环绕时仍然保持友善的态度，

暴力气氛中仍然保持温和的态度，

众人都执着五蕴，

而不执着的人，我称之为婆罗门。 (偈 406)

有一次，一位婆罗门太太请丈夫到祇树给孤独园邀请四位比丘到家中来接受供养。她特别要丈夫指名邀请真正出身婆罗门的资深比丘，但丈夫引导回来的却是四名阿罗汉沙弥，当她看见丈夫请回来的是年轻沙弥时，非常失望，就责怪丈夫，并愤怒地要他再去精舍请资深比丘来。同时，她拒绝让四位沙弥坐尊贵的座位，也不供养他们。

这婆罗门再度到达精舍时，遇见舍利弗尊者，就邀请舍利弗尊者到他家应供。舍利弗到他家时，看见已经有四位阿罗汉沙弥在场，就问他们是否已经接受供养？当他知道他们尚未受到供养，又知道只准备供养四名比丘而已时，便返回精舍。这婆罗门只得再到精舍一趟。这一次，大目犍连尊者与他同行返家，但结果也和舍利弗尊者一样，返回精舍。

这时候，帝释看见这四名阿罗汉沙弥略显饥饿，就化身成一名老婆罗门，出现在这婆罗门夫妇家。这对夫妇向老婆罗门致敬，并请他坐上尊贵的座位，但这老婆罗门只坐在地上，并且向这四名阿罗汉沙弥致敬。他接着透露自己的身份。这对夫妇看见帝释向沙弥致敬，就供养他们和帝释。供养后，这四名阿罗汉沙弥和帝释各自显神通。之后，帝释回天界去，四名沙弥也回精舍去。

佛陀知道这件意外时，评论说：“比丘们！阿罗汉对敌视他们的人不怀恶意。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

23. Sāmaṇerānaṃ vatthu

Aviruddhanti imaṃ dhammadesanaṃ satthā jetavane viharanto cattāro sāmaṇere ārabbha kathesi.

Ekā kira brāhmaṇī catunnaṃ bhikkhūnaṃ uddesabhattaṃ sajjetvā brāhmaṇaṃ āha – “vihāraṃ gantvā cattāro mahallakabrāhmaṇe uddisāpetvā ānehī”ti. So vihāraṃ gantvā “cattāro me brāhmaṇe uddisitvā dethā”ti āha. Tassa saṃkicco paṇḍito sopāko revatoti sattavassikā cattāro khīṇāsavasāmaṇerā pāpuṇiṃsu. Brāhmaṇī mahārahāni āsanāni paññāpetvā ṭhitā sāmaṇere disvāva kupitā uddhane pakkhittaloṇaṃ viya taṭataṭāyamānā “tvaṃ vihāraṃ gantvā attano nattumattepi appahonte cattāro kumārake gahetvā āgatosī”ti vatvā tesaṃ tesu āsanesu nisīdituṃ adatvā nīcapīṭhakāni attharitvā “etesu nisīdathā”ti vatvā “gaccha, brāhmaṇa, mahallake oloketvā ānehī”ti āha. Brāhmaṇo vihāraṃ gantvā sāriputtattheraṃ disvā “etha, amhākaṃ gehaṃ gamissāmā”ti ānesi. Thero āgantvā sāmaṇere disvā “imehi brāhmaṇehi bhattaṃ laddhan”ti pucchitvā “na laddhan”ti vutte catunnameva bhattassa paṭiyattabhāvaṃ ñatvā “āhara me pattan”ti pattaṃ gahetvā pakkāmi. Brāhmaṇīpi “kiṃ iminā vuttan”ti pucchitvā “etesaṃ nisinnānaṃ brāhmaṇānaṃ laddhuṃ vaṭṭati, āhara me pattan”ti attano pattaṃ gahetvā gato, na bhuñjitukāmo bhavissati, sīghaṃ gantvā aññaṃ oloketvā ānehīti. Brāhmaṇo gantvā mahāmoggallānattheraṃ disvā tatheva vatvā ānesi. Sopi sāmaṇere disvā tatheva vatvā pattaṃ gahetvā pakkāmi. Atha naṃ brāhmaṇī āha – “ete na bhuñjitukāmā, brāhmaṇavādakaṃ gantvā ekaṃ mahallakabrāhmaṇaṃ ānehī”ti.

Sāmaṇerāpi pātova paṭṭhāya kiñci alabhamānā jighacchāya pīḷitā nisīdiṃsu. Atha nesaṃ guṇatejena sakkassa āsanaṃ uṇhākāraṃ dassesi. So āvajjento tesaṃ pātova paṭṭhāya nisinnānaṃ kilantabhāvaṃ ñatvā “mayā tattha gantuṃ vaṭṭatī”ti jarājiṇṇo mahallakabrāhmaṇo hutvā tasmiṃ brāhmaṇavādake brāhmaṇānaṃ aggāsane nisīdi. Brāhmaṇo taṃ disvā “idāni me brāhmaṇī attamanā bhavissatī”ti ehi gehaṃ gamissāmā”ti taṃ ādāya gehaṃ agamāsi. Brāhmaṇī taṃ disvāva tuṭṭhacittā dvīsu āsanesu attharaṇaṃ ekasmiṃyeva attharitvā, “ayya, idha nisīdāhī”ti āha. Sakko gehaṃ pavisitvā cattāro sāmaṇere pañcapatiṭṭhitena vanditvā tesaṃ āsanapariyante bhūmiyaṃ pallaṅkena nisīdi. Atha naṃ disvā brāhmaṇī brāhmaṇaṃ āha – “aho te ānīto brāhmaṇo, etampi ummattakaṃ gahetvā āgatosi, attano nattumatte vandanto vicarati, kiṃ iminā, nīharāhi nan”ti. So khandhepi hatthepi kacchāyapi gahetvā nikkaḍḍhiyamāno uṭṭhātumpi na icchati. Atha naṃ brāhmaṇī “ehi, brāhmaṇa, tvaṃ ekasmiṃ hatthe gaṇha, ahaṃ ekasmiṃ hatthe gaṇhissāmī”ti ubhopi dvīsu hatthesu gahetvā piṭṭhiyaṃ pothentā gehadvārato bahi akaṃsu. Sakkopi nisinnaṭṭhāneyeva nisinno hatthaṃ parivattesi. Te nivattitvā taṃ nisinnameva disvā bhītaravaṃ ravantā vissajjesuṃ. Tasmiṃ khaṇe sakko attano sakkabhāvaṃ jānāpesi. Atha nesaṃ āhāraṃ adaṃsu. Pañcapi janā āhāraṃ gahetvā eko kaṇṇikāmaṇḍalaṃ vinivijjhitvā, eko chadanassa purimabhāgaṃ, eko pacchimabhāgaṃ, eko pathaviyaṃ nimujjitvā, sakkopi ekena ṭhānena nikkhamīti evaṃ pañcadhā agamaṃsu . Tato paṭṭhāya ca pana taṃ gehaṃ pañcachiddagehaṃ kira nāma jātaṃ.

Sāmaṇerepi vihāraṃ gatakāle bhikkhū, “āvuso, kīdisan”ti pucchiṃsu. Mā no pucchittha, amhākaṃ diṭṭhakālato paṭṭhāya brāhmaṇī kodhābhibhūtā paññattāsanesu no nisīditumpi adatvā “sīghaṃ sīghaṃ mahallakabrāhmaṇaṃ ānehī”ti āha. Amhākaṃ upajjhāyo āgantvā amhe disvā “imesaṃ nisinnabrāhmaṇānaṃ laddhuṃ vaṭṭatī”ti pattaṃ āharāpetvā nikkhami. “Aññaṃ mahallakaṃ brāhmaṇaṃ ānesī”ti vutte brāhmaṇo mahāmoggallānattheraṃ ānesi, sopi amhe disvā tatheva vatvā pakkāmi. Atha brāhmaṇī “na ete bhuñjitukāmā, gaccha brāhmaṇavādakato ekaṃ mahallakabrāhmaṇaṃ ānehī”ti brāhmaṇaṃ pahiṇi. So tattha gantvā brāhmaṇavesena āgataṃ sakkaṃ ānesi, tassa āgatakāle amhākaṃ āhāraṃ adaṃsūti. Evaṃ karontānaṃ pana tesaṃ tumhe na kujjhitthāti? Na kujjhimhāti. Bhikkhū taṃ sutvā satthu ārocesuṃ – “bhante, ime ‘na kujjhimhā’ti abhūtaṃ vatvā aññaṃ byākarontī”ti. Satthā, “bhikkhave, khīṇāsavā nāma viruddhesupi na virujjhantiyevā”ti vatvā imaṃ gāthamāha –

406.

“Aviruddhaṃ viruddhesu, attadaṇḍesu nibbutaṃ;

Sādānesu anādānaṃ, tamahaṃ brūmi brāhmaṇan”ti.

Tattha aviruddhanti āghātavasena viruddhesupi lokiyamahājanesu āghātābhāvena aviruddhaṃ. Hatthagate daṇḍe vā satthe vā avijjamānepi paresaṃ pahāradānato aviratattā attadaṇḍesu janesu nibbutaṃ nikkhittadaṇḍaṃ, pañcannaṃ khandhānaṃ ahaṃ mamanti gahitattā sādānesu tassa gahaṇassa abhāvena anādānaṃ taṃ evarūpaṃ ahaṃ brāhmaṇaṃ vadāmīti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Sāmaṇerānaṃ vatthu tevīsatimaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/26. Brāhmaṇavagga 婆罗门品 (Dhp 26, 383-423)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 26.24 Mahāpanthakattheravatthu 阿罗汉无贪嗔 (Dhp 26.24, 407)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

407.

Yassa rāgo ca doso ca, māno makkho ca pātito;

Sāsaporiva āraggā [āragge (ka.)], tamahaṃ brūmi brāhmaṇaṃ.

☸---------------------------------------------------------------------

四○七 贪欲嗔恚与慢心，以及虚伪皆脱落，犹如芥子落锥尖，我称彼为婆罗门。

☸.....................................................................

阿罗汉没有精神烦恼（参考“愚笨的周利槃特证得圣果”偈25）

断除所有的贪欲、嗔恚、骄慢和虚伪，

如同芥子滑落针锋的人，

我称之为婆罗门。 (偈 407)

摩诃槃特尊者在弟弟周利槃特出家为比丘时已经是阿罗汉了。他的弟弟周利槃特天生愚笨，因为某一前世时，他作弄一名非常愚笨的比丘， 所以今生他甚至在四个月内都无法记住一句偈语。摩诃槃特尊者因此建议他不如还俗。

后来，有些比丘针对摩诃槃特尊者对待弟弟的态度请教佛陀：“阿罗汉是否仍然会发脾气？他们还有没有精神上的烦恼如嗔念呢？

佛陀向他们解释：“比丘们，阿罗汉没有像贪欲和嗔念等烦恼。摩诃槃特尊者对待弟弟的态度是想帮他的忙，而不是嗔念。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

24. Mahāpanthakattheravatthu

Yassarāgo cāti imaṃ dhammadesanaṃ satthā veḷuvane viharanto mahāpanthakaṃ ārabbha kathesi.

So hāyasmā cūḷapanthakaṃ catūhi māsehi ekaṃ gāthaṃ paguṇaṃ kātuṃ asakkontaṃ “tvaṃ sāsane abhabbo, gihibhogāpi parihīno, kiṃ te idha vāsena, ito nikkhamā”ti vihārā nikkaḍḍhitvā dvāraṃ thakesi. Bhikkhū kathaṃ samuṭṭhāpesuṃ, “āvuso, mahāpanthakattherena idaṃ nāma kataṃ , khīṇāsavānampi maññe kodho uppajjatī”ti. Satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte “na, bhikkhave, khīṇāsavānaṃ rāgādayo kilesā atthi, mama puttena atthapurekkhāratāya ceva dhammapurekkhāratāya ca katan”ti vatvā imaṃ gāthamāha –

407.

“Yassa rāgo ca doso ca, māno makkho ca pātito;

Sāsaporiva āraggā, tamahaṃ brūmi brāhmaṇan”ti.

Tattha āraggāti yassete rāgādayo kilesā, ayañca paraguṇamakkhanalakkhaṇo makkho āraggā sāsapo viya pātito, yathā sāsapo āragge na santiṭṭhati, evaṃ citte na santiṭṭhati, tamahaṃ brāhmaṇaṃ vadāmīti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Mahāpanthakattheravatthu catuvīsatimaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/26. Brāhmaṇavagga 婆罗门品 (Dhp 26, 383-423)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 26.25 Pilindavacchattheravatthu 阿罗汉不伤害 (Dhp 26.25, 408)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

408.

Akakkasaṃ viññāpaniṃ, giraṃ saccamudīraye;

Yāya nābhisaje kañci [kiñci (ka.)], tamahaṃ brūmi brāhmaṇaṃ.

☸---------------------------------------------------------------------

四〇八 不说粗暴的话，说有益且真实的话；言语不触怒任何人，我称他为婆罗门。

☸.....................................................................

习气的力量

委婉说如法、有法益的话；实话实说；

不以言语触怒他人的人，我称之为婆罗门。 (偈 408)

比利陀婆遮尊者说话的口气往往十分激动，他经常对人说：“过来，你这个可怜虫！”或者“走开，你这个可怜虫！”等等。

其他比丘向佛陀抱怨他的态度。佛陀就请他来，劝诫他。佛陀并且透过神通得知，过去很多世时，比利陀婆遮尊者都出生在深信婆罗门至上的婆罗门家中。

佛陀说：“比丘们！不要因为他的言语而感觉受到冒犯。他说‘可怜虫’时，只是累世以来身为婆罗门所养成的习气而已，并没有恶意，他没有伤害他人的意思，阿罗汉是不伤害别人的。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

25. Pilindavacchattheravatthu

Akakkasanti imaṃ dhammadesanaṃ satthā veḷuvane viharanto pilindavacchattheraṃ ārabbha kathesi.

So kirāyasmā “ehi, vasali, yāhi, vasalī”tiādīni vadanto gihīpi pabbajitepi vasalivādeneva samudācarati. Athekadivasaṃ sambahulā bhikkhū satthu ārocesuṃ – “āyasmā, bhante, pilindavaccho bhikkhū vasalivādena samudācaratī”ti. Satthā taṃ pakkosāpetvā “saccaṃ kira tvaṃ pilindavaccha bhikkhū vasalivādena samudācarasī”ti pucchitvā “evaṃ, bhante”ti vutte tassāyasmato pubbenivāsaṃ manasikaritvā “mā kho tumhe, bhikkhave, vacchassa bhikkhuno ujjhāyittha, na, bhikkhave, vaccho dosantaro bhikkhū vasalivādena samudācarati, vacchassa, bhikkhave, bhikkhuno pañca jātisatāni abbokiṇṇāni sabbāni tāni brāhmaṇakule paccājātāni, so tassa dīgharattaṃ vasalivādo samudāciṇṇo, khīṇāsavassa nāma kakkasaṃ pharusaṃ paresaṃ mammaghaṭṭanavacanameva natthi. Āciṇṇavasena hi mama putto evaṃ kathetī”ti vatvā imaṃ gāthamāha –

408.

“Akakkasaṃ viññāpaniṃ, giraṃ saccamudīraye;

Yāya nābhisaje kañci, tamahaṃ brūmi brāhmaṇan”ti.

Tattha akakkasanti apharusaṃ. Viññāpaninti atthaviññāpaniṃ. Saccanti bhūtatthaṃ. Nābhisajeti yāya girāya aññaṃ kujjhāpanavasena na laggāpeyya, khīṇāsavo nāma evarūpameva giraṃ bhāseyya, tasmā tamahaṃ brāhmaṇaṃ vadāmīti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Pilindavacchattheravatthu pañcavīsatimaṃ.

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☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/26. Brāhmaṇavagga 婆罗门品 (Dhp 26, 383-423)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 26.26 Aññatarattheravatthu 阿罗汉离不与取 (Dhp 26.26, 409)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

409.

Yodha dīghaṃ va rassaṃ vā, aṇuṃ thūlaṃ subhāsubhaṃ;

Loke adinnaṃ nādiyati [nādeti (ma. ni. 2.459)], tamahaṃ brūmi brāhmaṇaṃ.

☸---------------------------------------------------------------------

四〇九 在此世间，善或恶，长或短、粗或细，不给与就不拿取，我称他为婆罗门。

☸.....................................................................

比丘被控作小偷

不作非分之取——

不管长或短，多或少，鲜美或陈腐的东西，这样的人，

我称之为婆罗门。 (偈 409)

有一天，舍卫城的一位婆罗门把上身的衣服放在门外地上吹风。这时候，一位要回精舍的比丘经过他家门口，看见地上的衣服。他以为这是人家丢弃不要的布料，就将它拿了起来， 却被这婆罗门瞥见，便追上来，指控、辱骂比丘：“你这光头佬！偷我的衣服。”比丘立刻把衣服还给他。

比丘回到精舍时，向其他比丘叙述这件意外。这些比丘开玩笑地问他，这衣服是长是短，材质是好是坏。

他回答说：“不管是长是短，材质好坏，我都不在意，我丝毫不执着于它。”这些比丘就请教佛陀：“世尊！这比丘说他不再执着于任何东西。真的吗？”

佛陀说：“比丘们！他说的是真心话。阿罗汉不会拿不是供养他的任何东西，而且也不执着于物质的东西。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

26. Aññatarattheravatthu

Yodhadīghanti imaṃ dhammadesanaṃ satthā jetavane viharanto aññatarattheraṃ ārabbha kathesi.

Sāvatthiyaṃ kireko micchādiṭṭhiko brāhmaṇo sarīragandhagahaṇabhayena uttarasāṭakaṃ apanetvā ekamante ṭhapetvā gehadvārābhimukho nisīdi. Atheko khīṇāsavo bhattakiccaṃ katvā vihāraṃ gacchanto taṃ sāṭakaṃ disvā ito cito ca oloketvā kañci apassanto “nissāmiko ayan”ti paṃsukūlaṃ adhiṭṭhahitvā gaṇhi. Atha naṃ brāhmaṇo disvā akkosanto upasaṅkamitvā “muṇḍaka , samaṇa, mama sāṭakaṃ gaṇhasī”ti āha. Taveso, brāhmaṇāti. Āma, samaṇāti. “Mayā kañci apassantena paṃsukūlasaññāya gahito, gaṇha nan”ti tassa datvā vihāraṃ gantvā bhikkhūnaṃ tamatthaṃ ārocesi. Athassa vacanaṃ sutvā bhikkhū tena saddhiṃ keḷiṃ karontā “kiṃ nu kho, āvuso, sāṭako dīgho rasso thūlo saṇho”ti. Āvuso, dīgho vā hotu rasso vā thūlo vā saṇho vā, natthi mayhaṃ tasmiṃ ālayo, paṃsukūlasaññāya naṃ gaṇhinti. Taṃ sutvā bhikkhū tathāgatassa ārocesuṃ – “esa, bhante, bhikkhu abhūtaṃ vatvā aññaṃ byākarotī”ti. Satthā “bhūtaṃ, bhikkhave, esa katheti, khīṇāsavā nāma paresaṃ santakaṃ na gaṇhantī”ti vatvā imaṃ gāthamāha –

409.

“Yodha dīghaṃ va rassaṃ vā, aṇuṃ thūlaṃ subhāsubhaṃ;

Loke adinnaṃ nādiyati, tamahaṃ brūmi brāhmaṇan”ti.

Tassattho – sāṭakābharaṇādīsu dīghaṃ vā rassaṃ vā maṇimuttādīsu aṇuṃ vā thūlaṃ vā mahagghaappagghavasena subhaṃ vā asubhaṃ vā yo puggalo imasmiṃ loke parapariggahitaṃ nādiyati, tamahaṃ brāhmaṇaṃ vadāmīti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Aññatarattheravatthu chabbīsatimaṃ.

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☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/26. Brāhmaṇavagga 婆罗门品 (Dhp 26, 383-423)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 26.27 Sāriputtattheravatthu 舍利弗无爱着 (Dhp 26.27, 410)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

410.

Āsā yassa na vijjanti, asmiṃ loke paramhi ca;

Nirāsāsaṃ [nirāsayaṃ (sī. syā. pī.), nirāsakaṃ (?)] visaṃyuttaṃ, tamahaṃ brūmi brāhmaṇaṃ.

☸---------------------------------------------------------------------

四一〇 对此世和彼世，都没有爱着，解脱无有系缚，我称他为婆罗门。

☸.....................................................................

比丘误会舍利弗尊者

对今生或来世都没有欲望的人，没有贪欲、烦恼的人， 我称之为婆罗门 (偈 410)

舍利弗尊者有一次与一群比丘到一小村落附近的精舍去结夏安居。村民看见舍利弗尊者来，就答应要提供所有的必需品，但直到结夏安居结束以后，村民并没有提供所有的必需品。舍利弗尊者说：“如果村民再供养袈裟来，请送来给我，如果没有，也请通知我。”然后，他就回祇树给孤独园去向佛陀顶礼问讯。其他比丘误会舍利弗尊者的意思，就向佛陀报告：“世尊！舍利弗尊者仍然执着于物质的东西，如袈裟和其它必需品。”

佛陀回答说：“比丘们！舍利弗不贪爱任何东西。他要求把村民供养的袈裟转交给他，是为了避免供养的村民失去功德，同时也无损比丘和沙弥的神圣尊严。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

27. Sāriputtattheravatthu

Āsā yassāti imaṃ dhammadesanaṃ satthā jetavane viharanto sāriputtattheraṃ ārabbha kathesi.

Thero kira pañcabhikkhusataparivāro janapade ekaṃ vihāraṃ gantvā vassaṃ upagañchi. Manussā theraṃ disvā bahuṃ vassāvāsikaṃ paṭissuṇiṃsu. Thero pavāretvā sabbasmiṃ vassāvāsike asampatteyeva satthu santikaṃ gacchanto bhikkhū āha – “daharānañceva sāmaṇerānañca manussehi vassāvāsike āhaṭe gahetvā peseyyātha, ṭhapetvā vā sāsanaṃ pahiṇeyyāthā”ti. Evaṃ vatvā ca pana satthu santikaṃ agamāsi. Bhikkhū kathaṃ samuṭṭhāpesuṃ “ajjāpi maññe sāriputtattherassa taṇhā atthiyeva. Tathā hi manussehi vassāvāsike dinne attano saddhivihārikānaṃ ‘vassāvāsikaṃ peseyyātha , ṭhapetvā vā sāsanaṃ pahiṇeyyāthā’ti bhikkhūnaṃ vatvā āgato”ti. Satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte “na, bhikkhave, mama puttassa taṇhā atthi, manussānaṃ pana puññato daharasāmaṇerānañca dhammikalābhato parihāni mā ahosīti tenevaṃ kathitan”ti vatvā imaṃ gāthamāha –

410.

“Āsā yassa na vijjanti, asmiṃ loke paramhi ca;

Nirāsāsaṃ visaṃyuttaṃ, tamahaṃ brūmi brāhmaṇan”ti.

Tattha āsāti taṇhā. Nirāsāsanti nittaṇhaṃ. Visaṃyuttanti sabbakilesehi visaṃyuttaṃ tamahaṃ brāhmaṇaṃ vadāmīti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Sāriputtattheravatthu sattavīsatimaṃ.

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☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/26. Brāhmaṇavagga 婆罗门品 (Dhp 26, 383-423)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 26.28 Mahāmoggallānattheravatthu 大目犍连无爱着 (Dhp 26.28, 411)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

411.

Yassālayā na vijjanti, aññāya akathaṃkathī;

Amatogadhamanuppattaṃ, tamahaṃ brūmi brāhmaṇaṃ.

☸---------------------------------------------------------------------

四一一 无有执着的人，了悟真理而无疑惑，已达不死甘露境地，我称他为婆罗门。

☸.....................................................................

比丘误会大目犍连尊者

没有贪欲，了悟四圣谛而没有疑惑，

并且证得涅槃的人，我称之为婆罗门。 (偈 411)

有一次，众多比丘向佛陀报告说：大目犍连尊者也像舍利弗尊者一样，仍然执着于世间的一切。 佛陀回答他们说：大目犍连尊者已经是彻底去除贪爱的阿罗汉。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

28. Mahāmoggallānattheravatthu

Yassālayāti imaṃ dhammadesanaṃ satthā jetavane viharanto mahāmoggallānattheraṃ ārabbha kathesi. Vatthu purimasadisameva. Idha pana satthā moggallānattherassa nittaṇhabhāvaṃ vatvā imaṃ gāthamāha –

411.

“Yassālayā na vijjanti, aññāya akathaṃkathī;

Amatogadhamanuppattaṃ, tamahaṃ brūmi brāhmaṇan”ti.

Tattha ālayāti taṇhā. Aññāya akathaṃkathīti aṭṭha vatthūni yathābhūtaṃ jānitvā aṭṭhavatthukāya vicikicchāya nibbicikiccho. Amatogadhamanuppattanti amataṃ nibbānaṃ ogāhetvā anuppattaṃ tamahaṃ brāhmaṇaṃ vadāmīti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Mahāmoggallānattheravatthu aṭṭhavīsatimaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/26. Brāhmaṇavagga 婆罗门品 (Dhp 26, 383-423)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 26.29 Revatattheravatthu 隶婆多沙弥超越善恶 (Dhp 26.29, 412)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

412.

Yodha puññañca pāpañca, ubho saṅgamupaccagā;

Asokaṃ virajaṃ suddhaṃ, tamahaṃ brūmi brāhmaṇaṃ.

☸---------------------------------------------------------------------

四一二 在此世间，已超越善与恶两者，无忧、无染、清净者，我称他为婆罗门。

☸.....................................................................

超越善恶

超越善与恶，超越一切结，

无忧无虑，清净无垢的人，

我称之为婆罗门。 (偈 412)

有一天，一群比丘向佛陀说：“隶婆多沙弥获得很多的供养，有好名声和财富。他虽然一个人住在森林里，但透过神通，已经建立很多精舍给几百位比丘安住。”

佛陀告诉他们：“比丘们！隶婆多已经连根拔除所有的贪爱，他已经证得阿罗汉果。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

29. Revatattheravatthu

Yodhapuññañcāti imaṃ dhammadesanaṃ satthā pubbārāme viharanto revatattheraṃ ārabbha kathesi. Vatthu “gāme vā yadi vāraññe”ti (dha. pa. 98) gāthāvaṇṇanāya vitthāritameva. Vuttañhi tattha (dha. pa. aṭṭha. 1.98) –

Puna ekadivasaṃ bhikkhū kathaṃ samuṭṭhāpesuṃ “aho sāmaṇerassa lābho, aho puññaṃ, yena ekakena pañcannaṃ bhikkhusatānaṃ pañcakūṭāgārasatāni katānī”ti. Satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte, “bhikkhave, mayhaṃ puttassa neva puññaṃ atthi, na pāpaṃ, ubhayamassa pahīnan”ti vatvā imaṃ gāthamāha –

412.

“Yodha puññañca pāpañca, ubho saṅgamupaccagā;

Asokaṃ virajaṃ suddhaṃ, tamahaṃ brūmi brāhmaṇan”ti.

Tattha ubhoti dvepi puññāni ca pāpāni ca chaḍḍetvāti attho. Saṅganti rāgādibhedaṃ saṅgaṃ. Upaccagāti atikkanto. Vaṭṭamūlakasokābhāvena asokaṃ abbhantare rāgarajādīnaṃ abhāvena virajaṃ nirupakkilesatāya suddhaṃ tamahaṃ brāhmaṇaṃ vadāmīti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Revatattheravatthu ekūnatiṃsatimaṃ.

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☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/26. Brāhmaṇavagga 婆罗门品 (Dhp 26, 383-423)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 26.30 Candābhattheravatthu 肯达帕尊者身体发光 (Dhp 26.30, 413)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

413.

Candaṃva vimalaṃ suddhaṃ, vippasannamanāvilaṃ;

Nandībhavaparikkhīṇaṃ, tamahaṃ brūmi brāhmaṇaṃ.

☸---------------------------------------------------------------------

四一三 如月亮般清净无垢，澄澈而明净，灭尽了对后有(再生)的贪爱，我称他为婆罗门。

☸.....................................................................

身体会发光的年轻人

如同没有瑕疵的月亮，澄净，安详，清明，

不再渴求轮回的人，我称之为婆罗门。 (偈 413)

肯达帕尊者在某一前世时，曾经供养檀香木给供奉迦叶佛遗物的浮图塔。因为这善行，他出生在舍卫城中一位婆罗门的家里，同时身上有特殊的异象，那就是他的肚脐眼能闪闪发出圆圈的光晕，人们因此称呼他肯达帕。一些婆罗门就利用这不寻常的特征，带他到城里去展示，只有付钱的人可以触摸他。

有一次，他们带他到祇树给孤独园附近，向准备前往给孤独园的佛陀信徒说：“你们去见佛陀，听他说法有什么用呢？没有人比肯达帕更有能力。任何人只要触摸他的身子就会发财。你们为什么不来试试看呢？”这些信徒回答说：“我们的老师具足一切能力，没有人比得上他。”

这些婆罗门就带肯达帕到给孤独园去与佛陀一较高下。但当肯达帕与佛陀在一起时，他肚脐的光就自动消失，而被带离佛陀面前时，又恢复放光，但与佛陀一起时，又消失了。肯达帕在心里告诉自己：“佛陀毫无疑问地知道如何使我身上的光消失。”他恳请佛陀教导他这方法。但佛陀劝他先加入僧伽为比丘，然后佛陀才会考虑教他。

肯达帕于是告诉他们的婆罗门朋友，说他要加入僧伽，学习这技巧，请他们等他。成为比丘以后，佛陀教导他去观身，也就是观察人身三十二个令人讨厌、不净的地方。几天后，他就证得阿罗汉果。这时候，他的婆罗门朋友问他是否已经学会技巧了？他回答他们：“你们最好回去吧！我不想离开这里了。”众多比丘向佛陀转述他的话，佛陀说：“肯达帕说的是真心话。他已经彻底消除所有的精神污垢了。”(佛陀在另外的场合说，以创造奇迹来吸引信徒，就像商人雇请歌舞女郎来招揽生意一般。)

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【Dhammapada-aṭṭhakathā 法句经义注】

30. Candābhattheravatthu

Candaṃ vāti imaṃ dhammadesanaṃ satthā jetavane viharanto candābhattheraṃ ārabbha kathesi.

Tatrāyaṃ anupubbī kathā – atīte eko bārāṇasivāsī vāṇijo “paccantaṃ gantvā candanaṃ āharissāmī”ti bahūni vatthābharaṇādīni gahetvā pañcahi sakaṭasatehi paccantaṃ gantvā gāmadvāre nivāsaṃ gahetvā aṭaviyaṃ gopāladārake pucchi – “imasmiṃ gāme pabbatapādakammiko koci manusso atthī”ti? “Āma, atthī”ti. “Ko nāmeso”ti? “Asuko nāmā”ti. “Bhariyāya panassa puttānaṃ vā kiṃnāman”ti? “Idañcidañcā”ti. “Kahaṃ panassa ṭhāne gehan”ti? “Asukaṭṭhāne nāmā”ti. So tehi dinnasaññāya sukhayānake nisīditvā tassa gehadvāraṃ gantvā yānā oruyha gehaṃ pavisitvā “asukanāme”ti taṃ itthiṃ pakkosi. Sā “eko no ñātako bhavissatī”ti vegenāgantvā āsanaṃ paññāpesi. So tattha nisīditvā nāmaṃ vatvā “mama sahāyo kahan”ti pucchi. “Araññaṃ gato, sāmī”ti. “Mama putto asuko nāma, mama dhītā asukā nāma kahan”ti sabbesaṃ nāmaṃ kittentova pucchitvā “imāni nesaṃ vatthābharaṇāni dadeyyāsi, sahāyassāpi me aṭavito āgatakāle idaṃ vatthābharaṇaṃ dadeyyāsī”ti adāsi. Sā tassa uḷāraṃ sakkāraṃ katvā sāmikassa āgatakāle “sāmi, iminā āgatakālato paṭṭhāya sabbesaṃ nāmaṃ vatvā idañcidañca dinnan”ti āha. Sopissa kattabbayuttakaṃ kari.

Atha naṃ sāyaṃ sayane nisinno pucchi – “samma, pabbatapāde carantena te kiṃ bahuṃ diṭṭhapubban”ti? “Aññaṃ na passāmi, rattasākhā pana me bahū rukkhā diṭṭhā”ti. “Bahū rukkhā”ti? “Āma, bahū”ti. Tena hi te amhākaṃ dassehīti tena saddhiṃ gantvā rattacandanarukkhe chinditvā pañca sakaṭasatāni pūretvā āgacchanto taṃ āha – “samma, bārāṇasiyaṃ asukaṭṭhāne nāma mama gehaṃ, kālena kālaṃ mama santikaṃ āgaccheyyāsi, aññena ca me paṇṇākārena attho natthi, rattasākharukkhe eva āhareyyāsī”ti. So “sādhū”ti vatvā kālena kālaṃ tassa santikaṃ āgacchanto rattacandanameva āharati, sopissa bahudhanaṃ deti.

Tato aparena samayena parinibbute kassapadasabale patiṭṭhite kañcanathūpe so puriso bahuṃ candanaṃ ādāya bārāṇasiṃ agamāsi. Athassa so sahāyako vāṇijo bahuṃ candanaṃ pisāpetvā pātiṃ pūretvā “ehi, samma, yāva bhattaṃ pacati, tāva cetiyakaraṇaṭṭhānaṃ gantvā āgamissāmā”ti taṃ ādāya tattha gantvā candanapūjaṃ akāsi. Sopissa paccantavāsī sahāyako cetiyakucchiyaṃ candanena candamaṇḍalaṃ akāsi. Ettakamevassa pubbakammaṃ.

So tato cuto devaloke nibbattitvā ekaṃ buddhantaraṃ tattha khepetvā imasmiṃ buddhuppāde rājagahanagare brāhmaṇamahāsālakule nibbatti. Tassa nābhimaṇḍalato candamaṇḍalasadisā pabhā uṭṭhahi, tenassa candābhotveva nāmaṃ kariṃsu. Cetiye kirassa candamaṇḍalakaraṇanissando esa. Brāhmaṇā cintayiṃsu – “sakkā amhehi imaṃ gahetvā lokaṃ khāditun”ti. Taṃ yāne nisīdāpetvā “yo imassa sarīraṃ hatthena parāmasati, so evarūpaṃ nāma issariyasampattiṃ labhatī”ti vatvā vicariṃsu. Sataṃ vā sahassaṃ vā dadamānā eva tassa sarīraṃ hatthena phusituṃ labhanti. Te evaṃ anuvicarantā sāvatthiṃ anuppattā nagarassa ca vihārassa ca antarā nivāsaṃ gaṇhiṃsu. Sāvatthiyampi pañcakoṭimattā ariyasāvakā purebhattaṃ dānaṃ datvā pacchābhattaṃ gandhamālavatthabhesajjādihatthā dhammassavanāya gacchanti. Brāhmaṇā te disvā “kahaṃ gacchathā”ti pucchiṃsu. Satthu santikaṃ dhammassavanāyāti. Etha tattha gantvā kiṃ karissatha, amhākaṃ candābhassa brāhmaṇassa ānubhāvasadiso ānubhāvo natthi. Etassa hi sarīraṃ phusantā idaṃ nāma labhanti, etha passatha nanti. Tumhākaṃ candābhassa brāhmaṇassa ko ānubhāvo nāma, amhākaṃ satthāyeva mahānubhāvoti. Te aññamaññaṃ saññāpetuṃ asakkontā “vihāraṃ gantvā candābhassa vā amhākaṃ vā satthu ānubhāvaṃ jānissāmā”ti taṃ gahetvā vihāraṃ agamaṃsu.

Satthā tasmiṃ attano santikaṃ upasaṅkamanteyeva candābhāya antaradhānaṃ akāsi. So satthu santike aṅgārapacchiyaṃ kāko viya ahosi. Atha naṃ ekamantaṃ nayiṃsu, ābhā paṭipākatikā ahosi. Puna satthu santikaṃ ānayiṃsu, ābhā tatheva antaradhāyi. Evaṃ tikkhattuṃ gantvā antaradhāyamānaṃ ābhaṃ disvā candābho cintesi – “ayaṃ ābhāya antaradhānamantaṃ jānāti maññe”ti. So satthāraṃ pucchi – “kiṃ nu kho ābhāya antaradhānamantaṃ jānāthā”ti? Āma, jānāmīti. Tena hi me dethāti. Na sakkā apabbajitassa dātunti. So brāhmaṇe āha – “etasmiṃ mante gahite ahaṃ sakalajambudīpe jeṭṭhako bhavissāmi, tumhe ettheva hotha, ahaṃ pabbajitvā katipāheneva mantaṃ gaṇhissāmī”ti. So satthāraṃ pabbajjaṃ yācitvā upasampajji. Athassa dvattiṃsākāraṃ ācikkhi. So “kiṃ idan”ti pucchi. Idaṃ mantassa parikammaṃ sajjhāyituṃ vaṭṭatīti. Brāhmaṇāpi antarantarā āgantvā “gahito te manto”ti pucchanti. Na tāva gaṇhāmīti. So katipāheneva arahattaṃ patvā brāhmaṇehi āgantvā pucchitakāle “yātha tumhe, idānāhaṃ anāgamanadhammo jāto”ti āha. Bhikkhū tathāgatassa ārocesuṃ – “ayaṃ, bhante, abhūtaṃ vatvā aññaṃ byākarotī”ti. Satthā “khīṇāsavo idāni, bhikkhave, mama putto candābho, bhūtamevesa kathetī”ti vatvā imaṃ gāthamāha –

413.

“Candaṃva vimalaṃ suddhaṃ, vippasannamanāvilaṃ;

Nandībhavaparikkhīṇaṃ, tamahaṃ brūmi brāhmaṇan”ti.

Tattha vimalanti abbhādimalarahitaṃ. Suddhanti nirupakkilesaṃ. Vippasannanti pasannacittaṃ. Anāvilanti kilesāvilattarahitaṃ. Nandībhavaparikkhīṇanti tīsu bhavesu parikkhīṇataṇhaṃ tamahaṃ brāhmaṇaṃ vadāmīti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Candābhattheravatthu tiṃsatimaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/26. Brāhmaṇavagga 婆罗门品 (Dhp 26, 383-423)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 26.31 Sīvalittheravatthu 尸瓦哩比丘 (Dhp 26.31, 414)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

414.

Yomaṃ [yo imaṃ (sī. syā. kaṃ. pī.)] palipathaṃ duggaṃ, saṃsāraṃ mohamaccagā;

Tiṇṇo pāragato [pāragato (sī. syā. kaṃ. pī.)] jhāyī, anejo akathaṃkathī;

Anupādāya nibbuto, tamahaṃ brūmi brāhmaṇaṃ.

☸---------------------------------------------------------------------

四一四 已超越这泥泞(烦恼)、难行道(邪见)、轮回和愚痴，已渡过生死达彼岸，常修禅定，无欲无疑惑，无所执取而寂灭，我称他为婆罗门。

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特别长的怀孕期

超越泥泞(贪欲)、崎岖道(烦恼)、生死海(轮回)、无明黑暗的人；

渡过四暴流(欲、生、邪见与无明)而证得涅槃的人；

禅定止观的人；没有欲爱和疑惑的人；

完全不执着，究竟寂静的人，我称之为婆罗门。 (偈 414)

殊帕瓦莎公主的怀孕期异常的长。当她产前阵痛好几天时，她不停系念佛、法与僧伽的殊胜。最后，她甚至请丈夫代替她去向佛陀顶礼问讯。佛陀知道公主的情况时，就说：“愿公主免除恐惧，一切平安，愿她顺利生下健康高贵的儿子。”正当佛陀这么说时，公主也生下健康的儿子。当天，佛陀和众多比丘都被邀请到他们家去应供，庆祝这个孩子的诞生。

这孩子长大后，出家为比丘，大家称呼他为尸瓦哩。他在剃度出家时，当下就证得阿罗汉果。后来更以能够轻易得到供养而出名。他是供养第一的比丘。

有一次，比丘们请教佛陀，为什么尸瓦哩在母胎中特别久？

佛陀回答他们：“比丘们！某一世时，尸瓦哩是一位王子，他的国家被另一位国王占据了，为了要夺回祖国，他接受母亲的建议，围堵该城市。城里的人民因此断水断炊好几天。因为这恶业，今生要忍受长期怀孕和生产的痛苦。

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【Dhammapada-aṭṭhakathā 法句经义注】

31. Sīvalittheravatthu

Yo imanti imaṃ dhammadesanaṃ satthā kuṇḍakoliyaṃ nissāya kuṇḍadhānavane viharanto sīvalittheraṃ ārabbha kathesi.

Ekasmiñhi samaye suppavāsā nāma koliyadhītā sattavassāni gabbhaṃ dhāretvā sattāhaṃ mūḷhagabbhā dukkhāhi tibbāhi kaṭukāhi vedanāhi phuṭṭhā “sammāsambuddho vata so bhagavā, yo imassa evarūpassa dukkhassa pahānāya dhammaṃ deseti. Suppaṭipanno vata tassa bhagavato sāvakasaṅgho, yo imassa evarūpassa dukkhassa pahānāya paṭipanno. Susukhaṃ vata taṃ nibbānaṃ, yathidaṃ evarūpaṃ dukkhaṃ na saṃvijjatī”ti (udā. 18) imehi tīhi vitakkehi taṃ dukkhaṃ adhivāsentī sāmikaṃ satthu santikaṃ pesetvā tena tassā vacanena satthu vandanāya ārocitāya “sukhinī hotu suppavāsā koliyadhītā, arogā arogaṃ puttaṃ vijāyatū”ti satthārā vuttakkhaṇeyeva sukhinī arogā arogaṃ puttaṃ vijāyitvā buddhappamukhaṃ bhikkhusaṅghaṃ nimantetvā sattāhaṃ mahādānaṃ adāsi. Puttopissā jātadivasato paṭṭhāya dhammakaraṇaṃ ādāya saṅghassa udakaṃ parissāvesi. So aparabhāge nikkhamitvā pabbajito arahattaṃ pāpuṇi.

Athekadivasaṃ bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ “passathāvuso, evarūpo nāma arahattassa upanissayasampanno bhikkhu ettakaṃ kālaṃ mātukucchismiṃ dukkhaṃ anubhosi, kimaṅgaṃ pana aññe, bahuṃ vata iminā dukkhaṃ nitthiṇṇan”ti. Satthā āgantvā “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā”ti pucchitvā “imāya nāmā”ti vutte “āma, bhikkhave, mama putto ettakā dukkhā muccitvā idāni nibbānaṃ sacchikatvā viharatī”ti vatvā imaṃ gāthamāha –

414.

“Yomaṃ palipathaṃ duggaṃ, saṃsāraṃ mohamaccagā;

Tiṇṇo pāraṅgato jhāyī, anejo akathaṃkathī;

Anupādāya nibbuto, tamahaṃ brūmi brāhmaṇan”ti.

Tassattho – yo bhikkhu imaṃ rāgapalipathañceva kilesaduggañca saṃsāravaṭṭañca catunnaṃ ariyasaccānaṃ appaṭivijjhanakamohañca atīto, cattāro oghe tiṇṇo hutvā pāraṃ anuppatto, duvidhena jhānena jhāyī, taṇhāya abhāvena anejo, kathaṃkathāya abhāvena akathaṃkathī, upādānānaṃ abhāvena anupādiyitvā kilesanibbānena nibbuto, tamahaṃ brāhmaṇaṃ vadāmīti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Sīvalittheravatthu ekatiṃsatimaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/26. Brāhmaṇavagga 婆罗门品 (Dhp 26, 383-423)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 26.32 Sundarasamuddattheravatthu 妓女诱惑山卓比丘 (Dhp 26.32, 415)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

415.

Yodha kāme pahantvāna [pahatvāna (sī. pī.)], anāgāro paribbaje;

Kāmabhavaparikkhīṇaṃ, tamahaṃ brūmi brāhmaṇaṃ [idaṃ gāthādvayaṃ videsapotthakesu sakideva dassitaṃ].

☸---------------------------------------------------------------------

四一五 在此世间舍弃了欲乐，无家而游行，欲乐与后有(再生)皆已灭尽，我称他为婆罗门。

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诱惑比丘的妓女

世间人若割舍欲乐，正信出家，

灭除贪欲，不再轮回，我称之为婆罗门。 (偈 415)

山卓山慕达是舍卫城里一户有钱人家的儿子，出家为比丘后，他到距离舍卫城相当遥远的王舍城去禅修。从此以后，他的父母非常思念他。有一天，舍卫城里举行一些典礼，他们因为儿子不在身边而不禁哭泣起来。有一位妓女看见他们在哭泣，就询问他们究竟什么事惹得他们如此伤心？这对夫妇就把事情的原委告诉她，她就问：“如果我能使你们的儿子离开僧伽还俗的话，你们要如何酬谢我呢？”夫妇两人答应使她成为富翁。这妓女就向他们要了一大笔钱，出发前往王舍城。

抵达王舍城后，她在山卓山慕达进城化缘的路上租了一间房子，并且准备好美味的食物，等他来化缘。刚开始的几天，她在房子门口供养他。不久，她邀请他进屋子里。她更花钱雇请几位小孩在他经常来化缘的时候，在房子门口嬉戏，她于是借口一楼又吵又有灰尘，而邀请他上顶楼去进食。等他随她上顶楼时，她却关上门，开始诱惑他：“尊者！请你当我亲爱的丈夫吧！让我做你亲爱的妻子！等我们渡过漫长、快乐的婚姻生活后，我们可以一齐加入僧伽，再精进努力，尽最大的能力证入涅槃。”这比丘明白自己犯错了，立即心生警惕，告诉自己：“由于疏忽，我已犯了大错。”

这时候，佛陀知道发生在山卓山慕达身上的事，就叫阿难来，告诉他：“山卓山慕达正在王舍城中一栋尖顶楼房的二楼上对抗一位妓女的挑逗，但是他终究会战胜。”佛陀就透过神通放光，劝诫山卓山慕达：“去除对财富和感官欲乐的贪爱，从中解脱出来吧！”山卓山慕达也正念现前，努力思考佛陀的教诲，而证得阿罗汉果。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

32. Sundarasamuddattheravatthu

Yodhakāmeti imaṃ dhammadesanaṃ satthā jetavane viharanto sundarasamuddattheraṃ ārabbha kathesi.

Sāvatthiyaṃ kireko kulaputto sundarasamuddakumāro nāma cattālīsakoṭivibhave mahākule nibbatto. So ekadivasaṃ pacchābhattaṃ gandhamālādihatthaṃ mahājanaṃ dhammassavanatthāya jetavanaṃ gacchantaṃ disvā “kahaṃ gacchathā”ti pucchitvā “satthu santikaṃ dhammassavanatthāyā”ti vutte “ahampi gamissāmī”ti vatvā tena saddhiṃ gantvā parisapariyante nisīdi. Satthā tassa āsayaṃ viditvā anupubbiṃ kathaṃ kathesi. So “na sakkā agāraṃ ajjhāvasantena saṅkhalikhitaṃ brahmacariyaṃ caritun”ti satthu dhammakathaṃ nissāya pabbajjāya jātussāho parisāya pakkantāya satthāraṃ pabbajjaṃ yācitvā “mātāpitūhi ananuññātaṃ tathāgatā na pabbājentī”ti sutvā gehaṃ gantvā raṭṭhapālakulaputtādayo viya mahantena vāyāmena mātāpitaro anujānāpetvā satthu santike pabbajitvā laddhūpasampado “kiṃ me idha vāsenā”ti tato nikkhamitvā rājagahaṃ gantvā piṇḍāya caranto vītināmesi.

Athekadivasaṃ sāvatthiyaṃ tassa mātāpitaro ekasmiṃ chaṇadivase mahantena sirisobhaggena tassa sahāyakakumārake kīḷamāne disvā “amhākaṃ puttassa idaṃ dullabhaṃ jātan”ti parideviṃsu. Tasmiṃ khaṇe ekā gaṇikā taṃ kulaṃ gantvā tassa mātaraṃ rodamānaṃ nisinnaṃ disvā “amma, kiṃ kāraṇā rodasī”ti pucchi. “Puttaṃ anussaritvā rodāmī”ti. “Kahaṃ pana so, ammā”ti? “Bhikkhūsu pabbajito”ti. “Kiṃ uppabbājetuṃ na vaṭṭatī”ti? “Vaṭṭati, na pana icchati, ito nikkhamitvā rājagahaṃ gato”ti. “Sacāhaṃ taṃ uppabbājeyyaṃ, kiṃ me kareyyāthā”ti? “Imassa te kulassa kuṭumbasāminiṃ kareyyāmā”ti. Tena hi me paribbayaṃ dethāti paribbayaṃ gahetvā mahantena parivārena rājagahaṃ gantvā tassa piṇḍāya caraṇavīthiṃ sallakkhetvā tatthekaṃ nivāsagehaṃ gahetvā pātova paṇītaṃ āhāraṃ paṭiyādetvā therassa piṇḍāya paviṭṭhakāle bhikkhaṃ datvā katipāhaccayena, “bhante, idheva nisīditvā bhattakiccaṃ karothā”ti pattaṃ gaṇhi. So pattamadāsi.

Atha naṃ paṇītena āhārena parivisitvā, “bhante, idheva piṇḍāya carituṃ phāsukan”ti vatvā katipāhaṃ ālinde nisīdāpetvā bhojetvā dārake pūvehi saṅgaṇhitvā “etha tumhe therassa āgatakāle mayi vārentiyāpi idhāgantvā rajaṃ uṭṭhāpeyyāthā”ti āha. Te punadivase therassa bhojanavelāya tāya vāriyamānāpi rajaṃ uṭṭhāpesuṃ. Sā punadivase, “bhante, dārakā vāriyamānāpi mama vacanaṃ asuṇitvā idha rajaṃ uṭṭhāpenti, antogehe nisīdathā”ti anto nisīdāpetvā katipāhaṃ bhojesi. Puna dārake saṅgaṇhitvā “tumhe mayā vāriyamānāpi therassa bhojanakāle mahāsaddaṃ kareyyāthā”ti āha. Te tathā kariṃsu. Sā punadivase, “bhante, imasmiṃ ṭhāne ativiya mahāsaddo hoti, dārakā mayā vāriyamānāpi vacanaṃ na gaṇhanti, uparipāsādeyeva nisīdathā”ti vatvā therena adhivāsite theraṃ purato katvā pāsādaṃ abhiruhantī dvārāni pidahamānāva pāsādaṃ abhiruhi. Thero ukkaṭṭhasapadānacāriko samānopi rasataṇhāya baddho tassā vacanena sattabhūmikaṃ pāsādaṃ abhiruhi.

Sā theraṃ nisīdāpetvā “cattālīsāya khalu, samma, puṇṇamukha ṭhānehi itthī purisaṃ accāvadati vijambhati vinamati gilasati vilajjati nakhena nakhaṃ ghaṭṭeti, pādena pādaṃ akkamati, kaṭṭhena pathaviṃ vilikhati, dārakaṃ ullaṅgheti olaṅgheti, kīḷati kīḷāpeti, cumbati cumbāpeti, bhuñjati bhuñjāpeti, dadāti āyācati, katamanukaroti, uccaṃ bhāsati, nīcaṃ bhāsati, aviccaṃ bhāsati, viviccaṃ bhāsati, naccena gītena vāditena roditena vilasitena vibhūsitena jagghati, pekkhati, kaṭiṃ cāleti, guyhabhaṇḍakaṃ cāleti, ūruṃ vivarati, ūruṃ pidahati, thanaṃ dasseti, kacchaṃ dasseti, nābhiṃ dasseti, akkhiṃ nikhaṇati, bhamukaṃ ukkhipati, oṭṭhaṃ palikhati, jivhaṃ nillāleti, dussaṃ muñcati, dussaṃ bandhati, sirasaṃ muñcati, sirasaṃ bandhatī”ti (jā. 2.21.300) evaṃ āgataṃ itthikuttaṃ itthilīlaṃ dassetvā tassa purato ṭhitā imaṃ gāthamāha –

“Alattakakatā pādā, pādukāruyha vesiyā;

Tuvampi daharo mama, ahampi daharā tava;

Ubhopi pabbajissāma, jiṇṇā daṇḍaparāyaṇā”ti. (theragā. 459, 462);

Therassa “aho vata me bhāriyaṃ anupadhāretvā katakamman”ti mahāsaṃvego udapādi. Tasmiṃ khaṇe satthā pañcacattālīsayojanamatthake jetavane nisinnova taṃ kāraṇaṃ disvā sitaṃ pātvākāsi. Atha naṃ ānandatthero pucchi – “bhante, ko nu kho hetu, ko paccayo sitassa pātukammāyā”ti. Ānanda, rājagahanagare sattabhūmikapāsādatale sundarasamuddassa ca bhikkhuno gaṇikāya ca saṅgāmo vattatīti. Kassa nu kho, bhante, jayo bhavissati, kassa parājayoti? Satthā, “ānanda, sundarasamuddassa jayo bhavissati, gaṇikāya parājayo”ti therassa jayaṃ pakāsetvā tattha nisinnakova obhāsaṃ pharitvā “bhikkhu ubhopi kāme nirapekkho pajahā”ti vatvā imaṃ gāthamāha –

415.

“Yodha kāme pahantvāna, anāgāro paribbaje;

Kāmabhavaparikkhīṇaṃ, tamahaṃ brūmi brāhmaṇan”ti.

Tassattho – yo puggalo idha loke ubhopi kāme hitvā anāgāro hutvā paribbajati, taṃ parikkhīṇakāmañceva parikkhīṇabhavañca ahaṃ brāhmaṇaṃ vadāmīti attho.

Desanāvasāne so thero arahattaṃ patvā iddhibalena vehāsaṃ abbhuggantvā kaṇṇikāmaṇḍalaṃ vinivijjhitvā satthu sarīraṃ thomentoyeva āgantvā satthāraṃ vandi. Dhammasabhāyampi kathaṃ samuṭṭhāpesuṃ, “āvuso, jivhāviññeyyaṃ rasaṃ nissāya manaṃ naṭṭho sundarasamuddatthero, satthā panassa avassayo jāto”ti. Satthā taṃ kathaṃ sutvā “na, bhikkhave, idāneva, pubbepāhaṃ etassa rasataṇhāya baddhamanassa avassayo jātoyevā”ti vatvā tehi yācito tassatthassa pakāsanatthaṃ atītaṃ āharitvā –

“Na kiratthi rasehi pāpiyo,

Āvāsehi vā santhavehi vā;

Vātamigaṃ gahananissitaṃ,

Vasamānesi rasehi sañjayo”ti. (jā. 1.1.14) –

Ekakanipāte imaṃ vātamigajātakaṃ vitthāretvā “tadā sundarasamuddo vātamigo ahosi, imaṃ pana gāthaṃ vatvā tassa vissajjāpetā rañño mahāmacco ahamevā”ti jātakaṃ samodhānesīti.

Sundarasamuddattheravatthu battiṃsatimaṃ.

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/26. Brāhmaṇavagga 婆罗门品 (Dhp 26, 383-423)”

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【经名】 26.33 Jaṭilajotikattheravatthu 阇祇罗与乔帝卡比丘 (Dhp 26.33, 416)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

416.

Yodha taṇhaṃ pahantvāna, anāgāro paribbaje;

Taṇhābhavaparikkhīṇaṃ, tamahaṃ brūmi brāhmaṇaṃ.

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四一六 舍弃爱欲于此世，出家游行为无家，灭尽爱欲生起者，我称之为婆罗门。

☸.....................................................................

世间人若弃绝爱欲，正信出家，

灭除爱欲，不再轮回，我称之为婆罗门。 (偈 416)

之一：

阇祇罗比丘证得阿罗汉果

一位阿罗汉比丘在迦叶佛入灭后不久四处去募款，准备兴建供奉迦叶佛舍利的浮屠塔。

有一天，他来到一户金匠的门前，不巧，金匠与妻子正在激烈争吵，他就对着比丘大吼：“你最好丢掉迦叶佛的舍利，滚回去吧！”

他太太听他这么一说，却说：“你如果生气，就只辱骂我好了，喜欢的话，甚至可以殴打我。但你为什么要辱骂迦叶佛和比丘呢？你这么做，已经犯了大错了！”金匠听完妻子的话后，明白自己刚才犯下十分严重的错误。

为了补救他的错误，他制作了一些金饰的花，装在金色的罐子，然后供养给迦叶佛的浮屠塔。

这一世，他出生为一位富家女的私生子。出生时，她将他放在罐子里，然后顺水漂流而下，最后被一位在河中沐浴的年轻女子看见，便加以收养，并命名为阇祇罗。

长大后，他的养母听从一位比丘的建议，送他去怛叉始罗接受教育。这位比丘并且安排阇祇罗住在他一位商人弟子的家里。 后来，阇祇罗与商人的女儿结婚。婚后不久更在他们新屋的后院里挖出大量的金子。他们总共生育了三个儿子。阇祇罗后来更出家为比丘，并且证得阿罗汉果。

有一天，佛陀和包括阇祇罗在内的众多比丘到阇祇罗儿子的家去化缘，他的儿子们连续十五天供养佛陀和众多比丘。过了一阵子，比丘们问阇祇罗是否仍执着他的金子和儿子？

他回答说已经毫无牵挂。这些比丘就向佛陀叙说阇祇罗所说的话，佛陀说：“比丘们！阇祇罗已经涤除贪爱和骄傲，他已经证得阿罗汉果。”

之二：

乔帝卡在天上的美丽屋舍

乔帝卡是王舍城中非常著名、非常有钱的人。他住在高广华厦中，该大厦有七道墙，每道墙进出的门都有守护精灵保护着。他的财富之名传播得很远，很多人都来参观他的华厦。有一次，频婆娑罗王和阿阇世王子也来参观他的华厦。阿阇世王子眼见他的华厦如此壮观，发誓将来成为国王时，绝对不许乔帝卡住在这华厦中。国王离开华厦时，乔帝卡送给国王一颗无价之宝的大红宝石。送礼物给前来参观华厦的人是乔帝卡的习惯。

后来，阿阇世王杀死父王，篡位成功。当上国王后，他果真携带将士前去乔帝卡的华厦，准备用武力取得。但华厦所有的门都有精灵保护，阿阇世王和他的将士只好无功而退。当他前往竹林精舍时，却发现乔帝卡正在听佛陀说法，阿阇世王就大声吼叫着：“你命令你的守护精灵和我的将士作战，自己却跑到这里来，假装听佛陀说法！”乔帝卡听阿阇世王这么一说，才知道国王刚去过他的华厦，准备予以没收。

过去生中，乔帝卡曾经发过誓愿，希望他的财产不会被人强夺而去。此刻他的愿望显然已经实现了，他就告诉国王：“国王！任何人都无法在违背我的意愿下夺走我的财富。”说完这句话后，他伸出十指，请国王强行拿下他手指上的戒指。国王奋力想要拔出戒指，就是无法成功。乔帝卡于是要国王铺块布，然后他把双手放在布上，结果所有的戒指自动滑落下来，乔帝卡把它们献给国王，他接着请求佛陀让他加入僧伽。不久，他就证得阿罗汉果。

后来，有一天，比丘们问他是否仍然执着于他的华厦和财富？他回答说没有。这些比丘就请教佛陀：

“世尊！乔帝卡宣称已证得阿罗汉果，真的吗？”

佛陀说：“比丘们！乔帝卡说的是事实，他已经没有任何贪爱了，他现在是一位阿罗汉。”

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【Dhammapada-aṭṭhakathā 法句经义注】

33. Jaṭilattheravatthu

Yodha taṇhanti imaṃ dhammadesanaṃ satthā veḷuvane viharanto jaṭilattheraṃ ārabbha kathesi.

Tatrāyaṃ anupubbī kathā – atīte kira bārāṇasiyaṃ dve bhātaro kuṭumbikā mahantaṃ ucchukhettaṃ kāresuṃ. Athekadivasaṃ kaniṭṭhabhātā ucchukhettaṃ gantvā “ekaṃ jeṭṭhabhātikassa dassāmi, ekaṃ mayhaṃ bhavissatī”ti dve ucchuyaṭṭhiyo rasassa anikkhamanatthāya chinnaṭṭhāne bandhitvā gaṇhi. Tadā kira ucchūnaṃ yantena pīḷanakiccaṃ natthi, agge vā mūle vā chinditvā ukkhittakāle dhammakaraṇato udakaṃ viya sayameva raso nikkhamati. Tassa pana khettato ucchuyaṭṭhiyo gahetvā āgamanakāle gandhamādane paccekabuddho samāpattito vuṭṭhāya “kassa nu kho ajja anuggahaṃ karissāmī”ti upadhārento taṃ attano ñāṇajāle paviṭṭhaṃ disvā saṅgahaṃ kātuṃ samatthabhāvañca ñatvā pattacīvaraṃ ādāya iddhiyā āgantvā tassa purato aṭṭhāsi. So taṃ disvāva pasannacitto uttarasāṭakaṃ uccatare bhūmipadese attharitvā, “bhante, idha nisīdathā”ti paccekabuddhaṃ nisīdāpetvā “pattaṃ upanāmethā”ti ucchuyaṭṭhiyā bandhanaṭṭhānaṃ mocetvā pattassa upari akāsi, raso otaritvā pattaṃ pūresi. Paccekabuddhena tasmiṃ rase pīte “sādhukaṃ vata me ayyena raso pīto. Sace me jeṭṭhabhātiko mūlaṃ āharāpessati, mūlaṃ dassāmi. Sace pattiṃ āharāpessati, pattiṃ dassāmī”ti cintetvā, “bhante, pattaṃ me upanāmethā”ti dutiyampi ucchuyaṭṭhiṃ mocetvā rasaṃ adāsi. “Bhātā me ucchukhettato aññaṃ ucchuṃ āharitvā khādissatī”ti ettakampi kirassa vañcanacittaṃ nāhosi. Paccekabuddho pana paṭhamaṃ ucchurasassa pītattā taṃ ucchurasaṃ aññehipi saddhiṃ saṃvibhajitukāmo hutvā gahetvāva nisīdi . So tassa ākāraṃ ñatvā pañcapatiṭṭhitena vanditvā, “bhante, yo ayaṃ mayā dinno aggaraso, imassa nissandena devamanussesu sampattiṃ anubhavitvā pariyosāne tumhehi pattadhammameva pāpuṇeyyan”ti patthanaṃ paṭṭhapesi. Paccekabuddhopissa “evaṃ hotū”ti vatvā “icchitaṃ patthitaṃ tuyhan”ti dvīhi gāthāhi anumodanaṃ katvā yathā so passati, evaṃ adhiṭṭhahitvā ākāsena gandhamādanaṃ gantvā pañcannaṃ paccekabuddhasatānaṃ taṃ rasaṃ adāsi.

此故事次第如下：据说在过去，波罗奈城有兄弟二人，是富有的居士，他们经营着一大片甘蔗田。有一天，弟弟去甘蔗田，心想：“一根给哥哥，一根归我。”于是拿了两根甘蔗，为了防止汁液流出，在砍断处绑好带走了。据说那时榨甘蔗不需要机器，只要在顶端或根部砍断拿起，甘蔗汁就会像从法器（dhammakaraṇato，可能指某种容器或自然现象）中流水一样自动流出。当他拿着甘蔗从田里回来时，在香醉山（Gandhamādana）的一位辟支佛（独觉佛）从禅定中出定，观察“今天我应当帮助谁呢？”看到这个人进入了他的智慧之网（ñāṇajāla），知道他有能力接受教化，于是拿着钵和袈裟，以神通力来到他面前站立。他一见到辟支佛，心生欢喜，将自己的上衣铺在较高的地面上说：“尊者，请坐这里。”让辟支佛坐下后，说：“请您拿出钵。”然后解开甘蔗的捆绑处，放在钵的上方，汁液流下，装满了钵。辟支佛喝了那汁液后，他想：“尊者喝了我的甘蔗汁，真是太好了。如果我哥哥要（甘蔗的）钱，我就给他钱；如果要（功德的）份（patti），我就给他份。”于是他又说：“尊者，请您拿出钵。”解开第二根甘蔗，也把汁液供养了。他一点也没有欺骗的心思，想着：“哥哥会从甘蔗田里拿别的甘蔗来吃。”而辟支佛因为已经喝了第一根甘蔗的汁液，想把这（第二根）甘蔗汁也与其他人分享，于是拿着（钵）坐着没动。他（弟弟）了解了辟支佛的意思，便五体投地礼拜，发愿道：“尊者，我所供养的这最上等的甘蔗汁，愿以此果报，让我在天界和人间享受福报，最终能证得您所证悟的法。”辟支佛也对他说：“愿如此成就！”并以两首偈颂（如“icchitaṃ patthitaṃ tuyhaṃ”——愿你所希求的、所渴望的……）为他随喜祝福，然后加持使他能看见，便以神通飞往香醉山，将那甘蔗汁分给了五百位辟支佛。

So taṃ pāṭihāriyaṃ disvā bhātu santikaṃ gantvā “kahaṃ gatosī”ti vutte “ucchukhettaṃ oloketuṃ gatomhī”ti. “Kiṃ tādisena ucchukhettaṃ gatena, nanu nāma ekaṃ vā dve vā ucchuyaṭṭhiyo ādāya āgantabbaṃ bhaveyyā”ti bhātarā vutto – “āma, bhātika, dve me ucchuyaṭṭhiyo gahitā, ekaṃ pana paccekabuddhaṃ disvā mama ucchuyaṭṭhito rasaṃ datvā ‘mūlaṃ vā pattiṃ vā dassāmī’ti tumhākampi me ucchuyaṭṭhito raso dinno, kiṃ nu kho tassa mūlaṃ gaṇhissatha, udāhu pattin”ti āha. “Kiṃ pana paccekabuddhena katan”ti? “Mama ucchuyaṭṭhito rasaṃ pivitvā tumhākaṃ ucchuyaṭṭhito rasaṃ ādāya ākāsena gandhamādanaṃ gantvā pañcasatānaṃ paccekabuddhānaṃ adāsī”ti. So tasmiṃ kathenteyeva nirantaraṃ pītiyā phuṭṭhasarīro hutvā “tena me paccekabuddhena diṭṭhadhammasseva adhigamo bhaveyyā”ti patthanaṃ akāsi. Evaṃ kaniṭṭhena tisso sampattiyo patthitā, jeṭṭhena pana ekapadeneva arahattaṃ patthitanti idaṃ tesaṃ pubbakammaṃ.

他看见这个奇迹后，回到哥哥那里。哥哥问：“你到哪里去了？”他答道：“去看甘蔗田了。”哥哥说：“这样去看甘蔗田有什么用？难道不应该带一两根甘蔗回来吗？”弟弟说：“是的，哥哥，我拿了两根甘蔗，但是看到一位辟支佛，就把我那根甘蔗的汁液供养给他，想着‘（如果哥哥问起）就把（甘蔗的）钱或者（甘蔗的）份给哥哥’，所以也把你的那根甘蔗的汁液供养了。那么你是要拿钱呢，还是要那份（功德）？”哥哥问：“那位辟支佛做了什么？”弟弟答：“他喝了我那根甘蔗的汁液，然后拿着你那根甘蔗的汁液，通过神通飞到香醉山（Gandhamādana），分给了五百位辟支佛。”哥哥听他说的时候，全身持续地充满喜悦，于是发愿：“愿我因此能证悟那位辟支佛所见的法（现法）！”就这样，弟弟发愿求得三种福报（人天福报及最后的解脱），而哥哥则以一语（ekapadena，意指直接）发愿求证阿罗汉果。这就是他们的过去业（pubbakamma）。

Te yāvatāyukaṃ ṭhatvā tato cutā devaloke nibbattitvā ekaṃ buddhantaraṃ khepayiṃsu. Tesaṃ devaloke ṭhitakāleyeva vipassī sammāsambuddho loke uppajji. Tepi devalokato cavitvā bandhumatiyā ekasmiṃ kulagehe jeṭṭho jeṭṭhova, kaniṭṭho kaniṭṭhova hutvā paṭisandhiṃ gaṇhiṃsu. Tesu jeṭṭhassa senoti nāmaṃ akaṃsu, kaniṭṭhassa aparājitoti . Tesu vayappattakāle kuṭumbaṃ saṇṭhāpetvā viharantesu “buddharatanaṃ loke uppannaṃ, dhammaratanaṃ, saṅgharatanaṃ, dānāni detha, puññāni karotha, ajja aṭṭhamī, ajja cātuddasī, ajja pannarasī, uposathaṃ karotha, dhammaṃ suṇāthā”ti dhammaghosakassa bandhumatīnagare ghosanaṃ sutvā mahājanaṃ purebhattaṃ dānaṃ datvā pacchābhattaṃ dhammassavanāya gacchantaṃ disvā senakuṭumbiko “kahaṃ gacchathā”ti pucchitvā “satthu santikaṃ dhammassavanāyā”ti vutte “ahampi gamissāmī”ti tehi saddhiṃyeva gantvā parisapariyante nisīdi.

他们（兄弟俩）活到寿终，从那里死后，投生到天界，度过了一个佛陀出现与涅槃之间的时期（buddhantara）。就在他们在天界的时候，维巴西（Vipassī）正等正觉者出现在世间。他们又从天界死后，在槃头摩帝（Bandhumatī）城的一个富贵家庭中结生，哥哥还是哥哥，弟弟还是弟弟。他们中，哥哥取名为塞纳（Sena），弟弟取名为阿婆罗耆多（Aparājita，意为不败）。当他们成年成家生活时，听到弘法者在槃头摩帝城宣告：“佛宝已出现于世，法宝、僧宝（已出现），你们应当布施，做功德！今天是初八，今天是十四，今天是十五，守持布萨（uposatha），听闻佛法！”看到大众在午前布施，午后去听法，塞纳居士问：“你们要去哪里？”得知是“去导师（佛陀）那里听法”后，他说：“我也要去。”于是就和他们一起去，坐在听众的外围。

Satthā tassa ajjhāsayaṃ viditvā anupubbiṃ kathaṃ kathesi. So satthu dhammaṃ sutvā pabbajjāya ussāhajāto satthāraṃ pabbajjaṃ yāci. Atha naṃ satthā “atthi pana te apaloketabbā ñātakā”ti pucchi. Atthi, bhanteti. Tena hi apaloketvā ehīti. So kaniṭṭhassa santikaṃ gantvā “yaṃ imasmiṃ kule sāpateyyaṃ, taṃ sabbaṃ tava hotū”ti āha. Tumhe pana, sāmīti. Ahaṃ satthu santike pabbajissāmīti. Sāmi kiṃ vadetha, ahaṃ mātari matāya mātaraṃ viya, pitari mate pitaraṃ viya tumhe alatthaṃ, idaṃ kulaṃ mahābhogaṃ, gehe ṭhiteneva sakkā puññāni kātuṃ, mā evaṃ karitthāti. Mayā satthu santike dhammo suto, na sakkā taṃ agāramajjhe ṭhitena pūretuṃ, pabbajissāmevāhaṃ, tvaṃ nivattāhīti. Evaṃ so kaniṭṭhaṃ nivattāpetvā satthu santike pabbajitvā laddhūpasampado na cirasseva arahattaṃ pāpuṇi. Kaniṭṭhopi “bhātu pabbajitasakkāraṃ karissāmī”ti sattāhaṃ buddhappamukhassa bhikkhusaṅghassa dānaṃ datvā bhātaraṃ vanditvā āha – “bhante, tumhehi attano bhavanissaraṇaṃ kataṃ, ahaṃ pana pañcahi kāmaguṇehi baddho nikkhamitvā pabbajituṃ na sakkomi, mayhaṃ gehe ṭhitasseva anucchavikaṃ mahantaṃ puññakammaṃ ācikkhathā”ti. Atha naṃ thero “sādhu sādhu, paṇḍita, satthu gandhakuṭiṃ karohī”ti āha. So “sādhū”ti sampaṭicchitvā nānādārūni āharāpetvā thambhādīnaṃ atthāya tacchāpetvā ekaṃ suvaṇṇakhacitaṃ, ekaṃ rajatakhacitaṃ, ekaṃ maṇikhacitanti sabbāni sattaratanakhacitāni kāretvā tehi gandhakuṭiṃ kāretvā sattaratanakhacitāheva chadaniṭṭhakāhi chādāpesi. Gandhakuṭiyā karaṇakāleyeva pana taṃ attanā samānanāmako aparājitoyeva nāma bhāgineyyo upasaṅkamitvā “ahampi karissāmi, mayhampi pattiṃ detha mātulā”ti āha. Na demi, tāta, aññehi asādhāraṇaṃ karissāmīti. So bahumpi yācitvā pattiṃ alabhamāno “gandhakuṭiyā purato kuñjarasālaṃ laddhuṃ vaṭṭatī”ti sattaratanamayaṃ kuñjarasālaṃ kāresi. So imasmiṃ buddhuppāde meṇḍakaseṭṭhi hutvā nibbatti.

导师（佛陀）了知他的根性意愿，为他次第说法。他听闻了导师的法后，生起出家的热忱，向导师请求出家。于是导师问他：“你是否有需要告知的亲人？”“有的，尊者。”“那么，先告知他们再来。”他便去到弟弟那里说：“这个家里的所有财产都归你了。”“那您呢，主人？”“我要去导师那里出家。”“主人，您说什么呢？母亲去世后我如同得到了母亲，父亲去世后我如同得到了父亲，就是您啊。这个家族财富巨大，在家也能做功德，请不要这样做。”“我在导师那里听闻了佛法，在家是无法圆满修行的，我一定要出家，你回去吧。”就这样，他说服了弟弟，到导师那里出家，受具足戒后，不久便证得了阿罗汉果。弟弟也想：“我要为出家的哥哥表示敬意。”于是连续七天供养以佛陀为首的比丘僧团，然后顶礼哥哥说：“尊者，您已经为自己解脱轮回做了努力，但我被五种欲乐束缚，无法出家。请您告诉我，像我这样在家的人，适合做些什么大的功德呢？”长老于是对他说：“善哉，善哉，贤者！为导师建造一座香室（gandhakuṭi）吧。”他应诺：“好的！”便收集了各种木材，让人刨制成柱子等，又让人制作了镶金的、镶银的、镶摩尼宝的——总之是镶嵌七宝的（部件），用这些建造了香室，并用镶嵌七宝的瓦片覆盖屋顶。在建造香室期间，他一个与自己同名的外甥，也叫阿婆罗耆多，来找他说：“舅舅，我也想参与建造，请分我一份功德吧。”“我不给，孩子，我要做与众不同的（独家供养）。”他多次请求也没能得到功德份，心想：“在香室前面应该建一座象棚（kuñjarasāla，象栏、大厅或特定建筑）。”于是建造了一座七宝构成的大厅。这个外甥在（我们）这个佛陀出世时，转生成为明达长者（Meṇḍakaseṭṭhi）。

Gandhakuṭiyaṃ pana sattaratanamayāni tīṇi mahāvātapānāni ahesuṃ. Tesaṃ abhimukhe heṭṭhā sudhāparikammakatā tisso pokkharaṇiyo kāretvā catujjātikagandhodakassa pūretvā aparājito, gahapati, pañcavaṇṇāni kusumāni ropāpesi tathāgatassa anto nisinnakāle vātavegena samuṭṭhitāhi reṇuvaṭṭīhi sarīrassa okiraṇatthaṃ. Gandhakuṭithūpikāya kapallaṃ rattasuvaṇṇamayaṃ ahosi, pavāḷamayā sikharā, heṭṭhā maṇimayā chadaniṭṭhakā. Iti sā naccanto viya moro sobhamānā aṭṭhāsi. Sattasu pana ratanesu koṭṭetabbayuttakaṃ koṭṭetvā itaraṃ sakalameva gahetvā jaṇṇumattena odhinā gandhakuṭiṃ parikkhipitvā pariveṇaṃ pūresi.

那座香室有三扇七宝构成的大窗户。在窗户前面下方，居士阿婆罗耆多让人建造了三个涂饰石灰的水池，里面注满了四种香料混合的香水，并种植了五色莲花，以便如来在里面坐着的时候，风吹起的花粉能散落在他的身上。香室顶塔（thūpikā）的盖子（kapalla）是赤金做的，尖顶（sikhara）是珊瑚做的，下面是摩尼宝做的瓦片。它就这样矗立着，像跳舞的孔雀般绚丽夺目。他又将七宝中适合敲碎的敲碎，其余的整个拿来，围绕香室铺满了庭院（pariveṇa），厚度达到膝盖那么高。

Evaṃ gandhakuṭiṃ niṭṭhāpetvā aparājito, gahapati, bhātikattheraṃ upasaṅkamitvā āha – “bhante, niṭṭhitā gandhakuṭi, paribhogamassā paccāsīsāmi, paribhogena kira mahantaṃ puññaṃ hotī”ti . So satthāraṃ upasaṅkamitvā, “bhante, iminā kira vo kuṭumbikena gandhakuṭi kāritā, idāni pana paribhogaṃ paccāsīsatī”ti āha. Satthā uṭṭhāyāsanā gandhakuṭiabhimukhaṃ gantvā gandhakuṭiṃ parikkhipitvā parikkhittaratanarāsiṃ olokento dvārakoṭṭhake aṭṭhāsi. Atha naṃ kuṭumbiko “pavisatha, bhante”ti āha. Satthā tattheva ṭhatvā tatiyavāre tassa bhātikattheraṃ olokesi. So olokitākāreneva ñatvā kaniṭṭhabhātaraṃ āha – “ehi, tāta, ‘mameva rakkhā bhavissati, tumhe yathāsukhaṃ vasathā’ti satthāraṃ vadehī”ti. So tassa vacanaṃ sutvā satthāraṃ pañcapatiṭṭhitena vanditvā, “bhante, yathā manussā rukkhamūle pavisitvā anapekkhā pakkamanti, yathā vā nadiṃ taritvā uḷumpaṃ anapekkhā pariccajanti, evaṃ anapekkhā hutvā tumhe vasathā”ti āha. Kimatthaṃ pana satthā aṭṭhāsi? Evaṃ kirassa ahosi – “buddhānaṃ santikaṃ purebhattampi pacchābhattampi bahū āgacchanti, tesu ratanāni ādāya pakkamantesu na sakkā amhehi vāretuṃ, pariveṇamhi ettake ratane vokiṇṇe attano upaṭṭhāke harantepi na vāretīti kuṭumbiko mayi āghātaṃ katvā apāyūpago bhaveyyā”ti iminā kāraṇena aṭṭhāsi. Tena pana , “bhante, mameva rakkhā bhavissati, tumhe vasathā”ti vutte pāvisi.

香室建成后，居士阿婆罗耆多去见他的哥哥长老说：“尊者，香室建成了，我希望能（让佛陀）使用它，据说（佛陀）使用能获得大功德。”长老于是去见导师说：“尊者，这位居士为您建造了香室，现在他希望能（让您）使用。”导师从座位上起身，走向香室，环顾着铺满珍宝的庭院，在门楼处停了下来。居士对他说：“尊者，请进。”导师站在那里没动，第三次（居士请求时）看向那位哥哥长老。长老一看便明白了导师的意思，对弟弟说：“来，孩子，去对导师说：‘守护的事情由我负责，您请随意安住。’”他听了哥哥的话，对导师五体投地礼拜后说：“尊者，就像人们进入树荫下休息，离开时毫无留恋；又像渡过河流后，舍弃木筏毫无牵挂。愿您也这样毫无牵挂地安住吧。”导师为何停在那里呢？据说他是这样想的：“来佛陀这里的人，早晚都很多，其中有人拿走珍宝离开，我们无法阻止。庭院里铺了这么多珍宝，如果居士看到连他自己的侍者拿走（珍宝）我都不阻止，可能会对我心生怨恨而堕入恶道。”因为这个原因，他才停了下来。但当居士说了“尊者，守护由我负责，您请安住”之后，导师便进去了。

Kuṭumbiko samantā rakkhaṃ ṭhapetvā manusse āha – “tātā, ucchaṅgena vā pacchipasibbakehi vā ādāya gacchante vāreyyātha, hatthena gahetvā gacchante pana mā vārayitthā”ti. Antonagarepi ārocāpesi “mayā gandhakuṭipariveṇe satta ratanāni okiṇṇāni, satthu santike dhammaṃ sutvā gacchantā duggatamanussā ubho hatthe pūretvā gaṇhantu, sukhitāpi ekena gaṇhantū”ti. Evaṃ kirassa ahosi “saddhā tāva dhammaṃ sotukāmā gamissantiyeva, assaddhāpi pana dhanalobhena gantvā dhammaṃ sutvā dukkhato muccissantī”ti. Tasmā janasaṅgahatthāya evaṃ ārocāpesi. Mahājano tena vuttaniyāmeneva ratanāni gaṇhi. Sakiṃ okiṇṇaratanesu khīṇesu yāvatatiyaṃ jaṇṇumattena odhinā okirāpesiyeva. Satthu pana pādamūle tipusamattaṃ anagghaṃ maṇiratanaṃ ṭhapesi. Evaṃ kirassa ahosi – “satthu sarīrato suvaṇṇavaṇṇāya pabhāya saddhiṃ maṇipabhaṃ olokentānaṃ titti nāma na bhavissatī”ti. Tasmā evamakāsi. Mahājanopi atittova olokesi.

居士在四周安排了守卫，并对人们说：“朋友们，如果有人用衣兜或者篮子、袋子装了（珍宝）带走，你们要阻止；但如果只是用手拿着走，就不要阻止。”他还在城内宣告：“我在香室庭院里铺撒了七宝，来导师处听法后离开的穷人，可以双手捧满带走；富裕的人也可以拿一个。”据说他是这样想的：“有信心的人自然会来听法，没有信心的人也会因为贪财而来，听了法就能从苦中解脱。”因此，为了摄受大众，他这样宣告。大众就按照他说的规矩拿取珍宝。当一次铺撒的珍宝被拿完后，他又让人铺撒，总共铺了三次，每次都达到膝盖的高度。他还在导师的脚边放了一颗价值无可估量、有三指（tipusa，可能是某种度量单位）大小的摩尼宝珠。据说他是这样想的：“看着导师身体发出的金色光芒与宝珠的光芒交相辉映，人们将百看不厌。”因此他这样做了。大众也确实百看不厌。

Athekadivasaṃ eko micchādiṭṭhikabrāhmaṇo “satthu kira pādamūle mahagghaṃ maṇiratanaṃ nikkhittaṃ, harissāmi nan”ti vihāraṃ gantvā satthāraṃ vandituṃ āgatassa mahājanassa antarena pāvisi. Kuṭumbiko tassa pavisanākāreneva “maṇiṃ gaṇhitukāmo”ti sallakkhetvā “aho vata na gaṇheyyā”ti cintesi. Sopi satthāraṃ vandanto viya pādamūle hatthaṃ upanāmetvā maṇiṃ gahetvā ovaṭṭikāya katvā pakkāmi. Kuṭumbiko tasmiṃ cittaṃ pasādetuṃ nāsakkhi. So dhammakathāvasāne satthāraṃ upasaṅkamitvā āha – “bhante, mayā tikkhattuṃ gandhakuṭiṃ parikkhipitvā jaṇṇumattena odhinā satta ratanāni okiṇṇāni, tāni me gaṇhantesu āghāto nāma nāhosi, cittaṃ bhiyyo bhiyyo pasīdiyeva. Ajja pana ‘aho vatāyaṃ brāhmaṇo maṇiṃ na gaṇheyyā’ti cintetvā tasmiṃ maṇiṃ ādāya gate cittaṃ pasādetuṃ nāsakkhin”ti. Satthā tassa vacanaṃ sutvā “nanu, upāsaka, attano santakaṃ parehi anāharaṇīyaṃ kātuṃ sakkosī”ti nayaṃ adāsi. So satthārā dinnanaye ṭhatvā satthāraṃ vanditvā “ajja ādiṃ katvā mama santakaṃ dasikasuttamattampi maṃ abhibhavitvā anekasatāpi rājāno vā corā vā gaṇhituṃ samatthā nāma mā hontu, aggināpi mama santakaṃ mā ḍayhatu, udakenapi mā vuyhatū”ti patthanaṃ akāsi . Satthāpissa “evaṃ hotū”ti anumodanaṃ akāsi. So gandhakuṭimahaṃ karonto aṭṭhasaṭṭhiyā bhikkhusatasahassānaṃ antovihāreyeva nava māse mahādānaṃ datvā dānapariyosāne sabbesaṃ ticīvaraṃ adāsi. Saṅghanavakassa cīvarasāṭakā sahassagghanakā ahesuṃ.

有一天，一个持邪见的婆罗门想：“听说导师脚边放着一颗极贵重的摩尼宝珠，我要把它偷走。”于是他来到寺院，混在前来顶礼导师的人群中。居士一看他进来的样子，就察觉到“他是想拿走宝珠”，心里想：“唉，希望他不要拿走啊。”那婆罗门假装顶礼导师，把手伸到导师脚边，拿起宝珠，藏在腰布里（ovaṭṭikā）就走了。居士（见此）无法让自己的心保持清净。在听法结束后，他去见导师说：“尊者，我三次围绕香室铺撒了七宝，达到膝盖的高度，人们拿走那些（珍宝）时，我一点怨恨都没有，心反而越来越清净。但今天，我心里想着‘唉，希望这个婆罗门不要拿走宝珠’，当他拿走宝珠离开时，我却无法让心清净。”导师听了他的话，点化他说：“优婆塞，你难道不能让自己的财物不被他人强行拿走吗？”他领会了导师的点化，顶礼导师并发愿：“从今天起，愿我的任何财物，哪怕只是一根线头，即使是成百上千的国王或盗贼，也无法强行从我这里夺走；愿我的财物不被火烧毁，不被水冲走。”导师也为他随喜：“愿如此成就！”他在举行香室庆典期间，在寺院内对六十八百千（即六百八十万）比丘进行了长达九个月的大布施，布施结束时，又供养了所有人三衣。僧团中最年轻比丘（saṅghanavaka）所得到的袈裟布料也价值一千（金）。

So evaṃ yāvatāyukaṃ puññāni karitvā tato cuto devaloke nibbattitvā ettakaṃ kālaṃ devamanussesu saṃsaritvā imasmiṃ buddhuppāde rājagahe ekasmiṃ seṭṭhikule paṭisandhiṃ gahetvā aḍḍhamāsādhike nava māse mātukucchiyaṃ vasi. Jātadivase panassa sakalanagare sabbāvudhāni pajjaliṃsu, sabbesaṃ kāyarūḷhāni ābharaṇānipi pajjalitāni viya obhāsaṃ muñciṃsu, nagaraṃ ekapajjotaṃ ahosi. Seṭṭhipi pātova rājūpaṭṭhānaṃ agamāsi. Atha naṃ rājā pucchi – “ajja sabbāvudhāni pajjaliṃsu, nagaraṃ ekapajjotaṃ jātaṃ, jānāsi nu kho ettha kāraṇan”ti? “Jānāmi, devā”ti. “Kiṃ, seṭṭhī”ti? “Mama gehe tumhākaṃ dāso jāto, tassa puññatejenevaṃ ahosī”ti. “Kiṃ nu kho coro bhavissatī”ti? “Natthetaṃ, deva, puññavā satto katābhinīhāro”ti. “Tena hi naṃ sammā posetuṃ vaṭṭati, idamassa khīramūlaṃ hotū”ti devasikaṃ sahassaṃ paṭṭhapesi. Athassa nāmagahaṇadivase sakalanagarassa ekapajjotabhūtattā jotikotveva nāmaṃ kariṃsu.

他就这样尽其一生行持功德，死后投生天界，在天界和人间轮回了那么长时间后，在（我们）这个佛陀出世时，投生在王舍城的一个长者（seṭṭhi）家中，在母胎中待了九个半月。在他出生的那天，全城所有的武器都发出光芒，所有人身上佩戴的饰品也像被点燃一样放出光彩，整个城市光明一片。长者（孩子的父亲）一大早就去朝见国王。国王问他：“今天所有武器都发光，全城光明一片，你知道这是什么原因吗？”“我知道，大王。”“是什么原因，长者？”“我家生了一个您的仆人（dāso，谦称），是他的福德威力导致了这样。”“难道会是个盗贼吗？”“不是的，大王，他是个有福德、曾发过大愿（katābhinīhāra）的有情。”“那么，应当好好抚养他，这个（钱）就作为他的奶钱吧。”于是国王每天拨给他一千（金）。在他命名那天，因为他使全城光明一片（ekapajjota），就给他取名为乔帝卡（Jotika，意为光明者）。

Athassa vayappattakāle gehakaraṇatthāya bhūmitale sodhiyamāne sakkassa bhavanaṃ uṇhākāraṃ dassesi. Sakko “kiṃ nu kho idan”ti upadhārayamāno “jotikassa gehaṭṭhānaṃ gaṇhantī”ti ñatvā “nāyaṃ etehi katagehe vasissati, mayāpettha gantuṃ vaṭṭatī”ti vaḍḍhakīvesena tattha gantvā “kiṃ karothā”ti āha. “Jotikassa gehaṭṭhānaṃ gaṇhāmā”ti. “Apetha, nāyaṃ tumhehi katagehe vasissatī”ti vatvā soḷasakarīsamattaṃ bhūmipadesaṃ olokesi, so tāvadeva kasiṇamaṇḍalaṃ viya samo ahosi. Puna “imasmiṃ ṭhāne pathaviṃ bhinditvā sattaratanamayo sattabhūmikapāsādo uṭṭhahatū”ti cintetvā olokesi, tāvadeva tathārūpo pāsādo uṭṭhahi. Puna “imaṃ parikkhipitvā sattaratanamayā satta pākārā uṭṭhahantū”ti cintetvā olokesi, tathārūpā pākārā uṭṭhahiṃsu. Atha “nesaṃ pariyante kapparukkhā uṭṭhahantū”ti cintetvā olokesi, tathārūpā kapparukkhā uṭṭhahiṃsu. “Pāsādassa catūsu kaṇṇesu catasso nidhikumbhiyo uṭṭhahantū”ti cintetvā olokesi, sabbaṃ tatheva ahosi. Nidhikumbhīsu pana ekā yojanikā ahosi, ekā tigāvutikā, ekā aḍḍhayojanikā, ekā gāvutappamāṇā. Bodhisattassa nibbattanidhikumbhīnaṃ pana ekamukhappamāṇaṃ ahosi, heṭṭhā pathavīpariyantāva ahesuṃ. Jotikassa nibbattanidhikumbhīnaṃ mukhaparimāṇaṃ na kathitaṃ, sabbā mukhachinnatālaphalaṃ viya paripuṇṇāva uṭṭhahiṃsu. Pāsādassa catūsu kaṇṇesu taruṇatālakkhandhappamāṇā catasso suvaṇṇamayā ucchuyaṭṭhiyo nibbattiṃsu. Tāsaṃ maṇimayāni pattāni, sovaṇṇamayāni khandhāni ahesuṃ. Pubbakammassa dassanatthaṃ kiretāni, nibbattiṃsu.

当他成年时，为了给他建造房屋而清理地基时，（这震动）让帝释天（Sakko，即 Sakka）的宫殿感到了热量。帝释天寻思：“这是怎么回事？”观察后知道“人们在为乔帝卡准备宅地”，心想：“他不会住这些人造的房子，我也应该去那里。”于是化作木匠的形象去到那里问：“你们在做什么？”“在为乔帝卡准备宅地。”“离开吧，他不会住你们造的房子。”说完，他注视着十六迦里娑（karīsa，面积单位）大小的地方，那地方立刻变得像禅修用的圆盘（kasiṇamaṇḍala）一样平坦。他又想：“愿在此处，破地而出一座七宝构成的七层宫殿！”他注视着那里，立刻就出现了那样的宫殿。又想：“愿围绕此宫殿，出现七道七宝构成的围墙！”他注视着那里，那样的围墙就出现了。接着想：“愿在围墙边缘，出现如意树（kapparukkhā）！”他注视着那里，那样的如意树就出现了。又想：“愿在宫殿的四个角落，出现四个宝藏瓶（nidhikumbhiyo）！”他注视着那里，一切都如愿出现了。那些宝藏瓶中，一个有一由旬（yojana）大，一个有三伽浮他（gāvuta）大，一个有二点五由旬大，一个有一伽浮他大。（据说）菩萨（Bodhisatta，指释迦牟尼佛前世）出现的宝藏瓶，只有一个瓶口那么大，但下面一直延伸到地底。而为乔帝卡出现的宝藏瓶，没有说瓶口的大小，但所有瓶子都像切开的、装满的棕榈果一样，是圆满地出现的。在宫殿的四个角落，还出现了四根像嫩棕榈树干那么粗的金甘蔗。它们的叶子是摩尼宝做的，茎干是黄金做的。据说这些是为了显示他过去的业力而出现的。

Sattasu dvārakoṭṭhakesu satta yakkhā ārakkhaṃ gaṇhiṃsu. Paṭhame dvārakoṭṭhake yamakoḷī nāma yakkho attano parivārena yakkhasahassena saddhiṃ ārakkhaṃ gaṇhi, dutiye uppalo nāma attano parivārayakkhānaṃ dvīhi sahassehi saddhiṃ, tatiye vajiro nāma tīhi sahassehi saddhiṃ, catutthe vajirabāhu nāma catūhi sahassehi saddhiṃ, pañcame kasakando nāma pañcahi sahassehi saddhiṃ, chaṭṭhe kaṭattho nāma chahi sahassehi saddhiṃ, sattame disāmukho nāma sattahi sahassehi saddhiṃ ārakkhaṃ gaṇhi. Evaṃ pāsādassa anto ca bahi ca gāḷharakkhā ahosi. “Jotikassa kira sattaratanamayo sattabhūmikapāsādo uṭṭhito, satta pākārā sattadvārakoṭṭhakā catasso nidhikumbhiyo uṭṭhitā”ti sutvā bimbisāro rājā seṭṭhicchattaṃ pahiṇi. So jotikaseṭṭhi nāma ahosi.

在七个门楼处，有七位夜叉（yakkha）负责守护。第一个门楼由名叫亚马科利（Yamakoḷī）的夜叉和他的一千名夜叉眷属守护；第二个门楼由名叫优波罗（Uppalo）的夜叉和他的两千名夜叉眷属守护；第三个门楼由名叫伐耆罗（Vajiro）的夜叉和他的三千名眷属守护；第四个门楼由名叫伐耆罗巴护（Vajirabāhu）的夜叉和他的四千名眷属守护；第五个门楼由名叫迦萨建陀（Kasakando）的夜叉和他的五千名眷属守护；第六个门楼由名叫迦吒他（Kaṭattho）的夜叉和他的六千名眷属守护；第七个门楼由名叫提萨穆卡（Disāmukho）的夜叉和他的七千名眷属守护。就这样，宫殿内外都有严密的守护。频婆娑罗王（Bimbisāra）听说“乔帝卡竟然出现了一座七宝构成的七层宫殿，还有七道围墙、七个门楼和四个宝藏瓶”，便赐予他长者的伞盖。于是他被称为乔帝卡长者。

Tena pana saddhiṃ katapuññakammā itthī uttarakurūsu nibbatti. Atha naṃ devatā tato ānetvā sirigabbhe nisīdāpesuṃ. Sā āgacchamānā ekaṃ taṇḍulanāḷiṃ tayo ca jotipāsāṇe gaṇhi. Tesaṃ yāvajīvaṃ tāyeva taṇḍulanāḷiyā bhattaṃ ahosi. Sace kira te sakaṭasatampi taṇḍulānaṃ pūretukāmā honti, sā taṇḍulanāḷi nāḷiyeva hutvā tiṭṭhati. Bhattapacanakāle taṇḍule ukkhaliyaṃ pakkhipitvā tesaṃ pāsāṇānaṃ upari ṭhapeti, pāsāṇā tāvadeva pajjalitvā bhatte pakkamatte nibbāyanti. Teneva saññāṇena bhattassa pakkabhāvaṃ jānanti. Sūpeyyādipacanakālepi eseva nayo. Evaṃ tesaṃ jotipāsāṇehi āhāro paccati. Maṇiālokena ca vasanti, aggissa vā dīpassa vā obhāsaṃ neva jāniṃsu. “Jotikassa kira evarūpā sampattī”ti sakalajambudīpe pākaṭo ahosi. Mahājano yānādīni yojetvā dassanatthāya āgacchati. Jotikaseṭṭhi āgatāgatānaṃ uttarakurutaṇḍulānaṃ bhattaṃ pacāpetvā dāpesi. “Kapparukkhehi vatthāni gaṇhantu, ābharaṇāni gaṇhantū”ti āṇāpesi. “Gāvutikanidhikumbhiyā mukhaṃ vivarāpetvā yāpanamattaṃ dhanaṃ gaṇhantū”ti āṇāpesi. Sakalajambudīpavāsikesu dhanaṃ gahetvā gacchantesu nidhikumbhiyā aṅgulimattampi ūnaṃ nāhosi. Gandhakuṭipariveṇe vālukaṃ katvā okiṇṇaratanānaṃ kirassa eso nissando.

与他一同造作功德的女子投生到了北俱卢洲（Uttarakurū）。后来天神将她从那里带来，安置在（乔帝卡宫殿的）内室（sirigabbha）。她来的时候带来了一“那利”（nāḷi，容量单位）的米和三块发光石（jotipāsāṇa）。他们终生都靠那一“那利”米吃饭。据说，如果他们想装满百车米，那个米器（taṇḍulanāḷi）仍然只是一“那利”的样子（但米取之不尽）。煮饭时，把米放入锅中，放在那些发光石上，石头立刻燃烧起来，饭一煮熟就熄灭了。他们就以此为信号知道饭熟了。煮汤、菜等也是同样的方法。就这样，他们的食物是用发光石煮熟的。他们也生活在宝珠的光芒中，从未见过火光或灯光。“乔帝卡竟然有如此财富！”这消息传遍了整个赡部洲（Jambudīpa）。大众驾着车马等前来观看。乔帝卡长者让人用北俱卢洲的米煮饭给来访者吃。他还吩咐：“让他们从如意树上拿取衣服和饰品吧。”又吩咐：“打开那个一伽浮他大的宝藏瓶口，让他们拿取足够维持生计的财物吧。”即使全赡部洲的居民都来拿取财物离开，那个宝藏瓶也没有减少一指（aṅgulimatta）的量。据说这就是他在香室庭院里像铺沙子一样铺撒珍宝的果报。

Evaṃ mahājane vatthābharaṇāni ceva dhanañca yadicchakaṃ ādāya gacchante bimbisāro tassa pāsādaṃ daṭṭhukāmopi mahājane āgacchante okāsaṃ nālattha. Aparabhāge yadicchakaṃ ādāya gatattā manussesu mandībhūtesu rājā jotikassa pitaraṃ āha – “tava puttassa pāsādaṃ daṭṭhukāmamhā”ti. So “sādhu, devā”ti vatvā gantvā puttassa kathesi – “tāta, rājā te pāsādaṃ daṭṭhukāmo”ti. “Sādhu, tāta, āgacchatū”ti. Rājā mahantena parivārena tattha agamāsi. Paṭhamadvārakoṭṭhake sammajjitvā kacavarachaḍḍikā dāsī rañño hatthaṃ adāsi, rājā “seṭṭhijāyā”ti saññāya lajjamāno tassā bāhāya hatthaṃ na ṭhapesi. Evaṃ sesadvārakoṭṭhakesupi dāsiyo “seṭṭhibhariyāyo”ti maññamāno tāsaṃ bāhāya hatthaṃ na ṭhapesi. Jotiko āgantvā rājānaṃ paccuggantvā vanditvā pacchato hutvā “purato yātha, devā”ti āha. Rañño maṇipathavī sataporisapapāto viya hutvā upaṭṭhahi. So “iminā mama gahaṇatthāya opāto khaṇito”ti maññamāno pādaṃ nikkhipituṃ na visahi. Jotiko “nāyaṃ, deva, opāto, mama pacchato āgacchathā”ti purato ahosi. Rājā tena akkantakāle bhūmiṃ akkamitvā heṭṭhimatalato paṭṭhāya pāsādaṃ olokento vicari. Tadā ajātasattukumāropi pitu aṅguliṃ gahetvā vicaranto cintesi – “aho andhabālo mama pitā, gahapatike nāma sattaratanamaye pāsāde vasante esa rājā hutvā dārumaye gehe vasati, ahaṃ dāni rājā hutvā imassa imasmiṃ pāsāde vasituṃ na dassāmī”ti.

就这样，当大众随意拿取衣服、饰品和财物离开时，频婆娑罗王虽然想看他的宫殿，但因为来访的人太多而找不到机会。后来，由于人们已经随意拿取了（财物），来访者减少了，国王对乔帝卡的父亲说：“我想看看你儿子的宫殿。”他回答：“好的，大王。”然后去告诉儿子：“孩子，国王想看你的宫殿。”“好的，父亲，让他来吧。”国王带着庞大的随从来到那里。在第一个门楼，一个负责打扫和清理垃圾的女仆向国王伸出手（搀扶），国王以为是长者的妻子，感到羞愧，没有把手搭在她手臂上。同样，在其余的门楼，他也把那些女仆误认为是长者的妻子们，没有搭手。乔帝卡出来迎接国王，行礼后退到后面说：“大王，请往前走。”国王面前的摩尼宝地面看起来像百人深的悬崖。他以为“这是为抓我而挖的陷阱”，不敢迈步。乔帝卡说：“大王，这不是陷阱，请跟着我走。”便走在前面。国王跟着他踏上地面，从最底层开始参观宫殿。那时，阿阇世（Ajātasattu）王子也牵着父亲的手指四处观看，心想：“唉，我父亲真是个瞎眼的傻瓜！一个居士竟然住在七宝宫殿里，而他身为国王却住在木头房子里。等我将来当了国王，绝不让这家伙住在这宫殿里！”

Raññopi uparimatalāni abhiruhantasseva pātarāsavelā jātā. So seṭṭhiṃ āmantetvā, “mahāseṭṭhi, idheva pātarāsaṃ bhuñjissāmā”ti. Jānāmi, deva, sajjito devassāhāroti. So soḷasahi gandhodakaghaṭehi nhatvā ratanamaye seṭṭhissa nisīdanamaṇḍape paññatte tasseva nisīdanapallaṅke nisīdi. Athassa hatthadhovanūdakaṃ datvā satasahassagghanikāya suvaṇṇapātiyā kilinnapāyāsaṃ vaḍḍhetvā purato ṭhapayiṃsu. Rājā “bhojanan”ti saññāya bhuñjituṃ ārabhi. Seṭṭhi “nayidaṃ, deva, bhojanaṃ, kilinnapāyāso eso”ti aññissā suvaṇṇapātiyā bhojanaṃ vaḍḍhetvā purimapātiyaṃ ṭhapayiṃsu. Tato uṭṭhitautunā kira taṃ bhuñjituṃ sukhaṃ hoti. Rājā madhurabhojanaṃ bhuñjanto pamāṇaṃ na aññāsi. Atha naṃ seṭṭhi vanditvā añjaliṃ paggayha “alaṃ, deva, ettakameva hotu, ito uttariṃ jirāpetuṃ na sakkā”ti āha. Atha naṃ rājā āha – “kiṃ, gahapati, garukaṃ katvā kathesi attano bhattan”ti? Deva, natthetaṃ, tumhākaṃ sabbassāpi hi balakāyassa idameva bhattaṃ idaṃ supeyyaṃ. Api ca kho ahaṃ ayasassa bhāyāmīti. Kiṃ kāraṇāti? Sace devassa kāyālasiyamattaṃ bhaveyya, “hiyyo raññā seṭṭhissa gehe bhattaṃ bhuttaṃ, seṭṭhinā kiñci kataṃ bhavissatī”ti vacanassa bhāyāmi, devāti. Tena hi bhattaṃ hara, udakaṃ āharāti. Rañño bhattakiccāvasāne sabbo rājaparivāro tadeva bhattaṃ paribhuñji.

国王登上较高楼层时，正好到了早餐时间。他招呼长者说：“大长者，我们就在这里用早餐吧。”“我知道，大王，已经为大王准备好食物了。”国王用十六罐香水沐浴后，在长者那铺设好的、镶嵌珍宝的坐亭里，坐在长者自己的坐榻上。接着，有人给他端来洗手水，然后用价值十万（金）的金盘盛上温热的米粥（kilinnapāyāsa）放在他面前。国王以为是正餐，就开始吃。长者说：“大王，这不是正餐，这只是温粥。”然后让人用另一个金盘盛上正餐，放在原来的盘子旁边。（据说）从（粥）散发出的热气使得吃起来很舒服。国王吃着美味的食物，吃得停不下来。于是长者行礼合掌说：“够了，大王，就到这里吧，再吃下去就消化不了了。”国王对他说：“怎么，居士，你说自己做的饭很重（难消化）吗？”“大王，不是这样的。您所有军队吃的也是同样的饭、同样的汤。但是我害怕招来非议。”“什么原因？”“如果大王身体稍有不适，（人们会说）‘昨天国王在长者家吃了饭，一定是长者做了什么手脚’，我害怕这种说法，大王。”“那么，把饭撤走，拿水来。”国王用完餐后，所有王室随从也都吃了同样的饭。

Rājā sukhakathāya nisinno seṭṭhiṃ āmantetvā, “kiṃ imasmiṃ gehe seṭṭhibhariyā natthī”ti āha? “Āma atthi, devā”ti. “Kahaṃ sā”ti? “Sirigabbhe nisinnā, devassa āgatabhāvaṃ na jānātī”ti. Kiñcāpi hi pātova rājā saparivāro āgato, sā panassa āgatabhāvaṃ na jānāteva. Tato seṭṭhi “rājā me bhariyaṃ daṭṭhukāmo”ti tassā santikaṃ gantvā “rājā āgato, kiṃ tava rājānaṃ daṭṭhuṃ na vaṭṭatī”ti āha. Sā nipannakāva “ko esa, sāmi, rājā nāmā”ti vatvā “rājā nāma amhākaṃ issaro”ti vutte anattamanataṃ pavedentī “dukkaṭāni vata no puññakammāni, yesaṃ no issaropi atthi. Assaddhāya nāma puññakammāni katvā mayaṃ sampattiṃ pāpuṇitvā aññassa issariyaṭṭhāne nibbattamhā. Addhā amhehi asaddahitvā dānaṃ dinnaṃ bhavissati, tassetaṃ phalan”ti vatvā “kiṃ dāni karomi, sāmī”ti āha. Tālavaṇṭaṃ ādāya āgantvā rājānaṃ bījāhīti. Tassā tālavaṇṭaṃ ādāya āgantvā rājānaṃ bījentiyā rañño veṭhanassa gandhavāto akkhīni pahari, athassā akkhīhi assudhārā pavattiṃsu. Taṃ disvā rājā seṭṭhiṃ āha – “mahāseṭṭhi, mātugāmo nāma appabuddhiko, ‘rājā me sāmikassa sampattiṃ gaṇheyyā’ti bhayena rodati maññe, assāsehi naṃ ‘na me tava sampattiyā attho’”ti. Na esā, deva, rodatīti. Atha kiṃ etanti? Tumhākaṃ veṭhanagandhenassā assūni pavattiṃsu. Ayañhi dīpobhāsaṃ vā aggiobhāsaṃ vā adisvā maṇiālokeneva bhuñjati ca nisīdati ca nipajjati ca, devo pana dīpālokena nisinno bhavissatīti? Āma, seṭṭhīti. Tena hi, deva, ajja paṭṭhāya maṇiālokena nisīdathāti mahantaṃ tipusamattaṃ anagghaṃ maṇiratanaṃ adāsi. Rājā gehaṃ oloketvā “mahatī vata jotikassa sampattī”ti vatvā agamāsi. Ayaṃ tāva jotikassa uppatti.

国王舒适地坐着闲谈，招呼长者问：“这家里没有长者的妻子吗？”“有的，大王。”“她在哪里？”“在内室坐着，不知道大王来了。”尽管国王和随从一大早就来了，但她确实不知道他来了。于是长者想：“国王想见我的妻子。”便去到她那里说：“国王来了，你难道不该见见国王吗？”她躺着问：“主人，谁是国王？”长者说：“国王是我们的主宰。”她听后显出不悦，说道：“唉，我们造的功德真是差劲，竟然还有主宰在我们之上！想必我们是因为没有信心而造作功德，才获得财富却投生在受他人主宰的地方。我们一定是心不虔诚地做了布施，这才是它的果报。”然后问：“那么现在我该做什么呢，主人？”“拿一把扇子来，给国王扇扇风。”她拿着扇子过来给国王扇风时，国王头巾（veṭhana）上的香气吹入了她的眼睛，于是她的眼泪流了下来。国王看到后对长者说：“大长者，女人真是没什么见识，大概是害怕‘国王会夺走我丈夫的财富’而哭泣吧，安慰安慰她，告诉她‘我对你的财富没兴趣’。”“大王，她不是在哭。”“那这是怎么回事？”“是您头巾的香气让她流泪了。她从未见过灯光或火光，吃饭、坐卧都在宝珠的光芒下。大王想必是坐在灯光下的吧？”“是的，长者。”“那么，大王，从今天起，请您在宝珠的光芒下坐吧。”于是（乔帝卡）送给他一颗价值无可估量、三指大小的摩尼宝珠。国王看遍了房子，感叹道：“乔帝卡的财富真是巨大啊！”然后离开了。以上是乔帝卡的出身来历。

Idāni jaṭilassa uppatti veditabbā – bārāṇasiyañhi ekā seṭṭhidhītā abhirūpā ahosi, taṃ pannarasasoḷasavassuddesikakāle rakkhaṇatthāya ekaṃ dāsiṃ datvā sattabhūmikassa pāsādassa uparimatale sirigabbhe vāsayiṃsu. Taṃ ekadivasaṃ vātapānaṃ vivaritvā bahi olokayamānaṃ ākāsena gacchanto eko vijjādharo disvā uppannasineho vātapānena pavisitvā tāya saddhiṃ santhavamakāsi. Sā tena saddhiṃ saṃvāsamanvāya na cirasseva gabbhaṃ paṭilabhi. Atha naṃ sā dāsī disvā, “amma, kiṃ idan”ti vatvā “hotu mā kassaci ācikkhī”ti tāya vuttā bhayena tuṇhī ahosi. Sāpi dasamāsaccayena puttaṃ vijāyitvā navabhājanaṃ āharāpetvā tattha taṃ dārakaṃ nipajjāpetvā taṃ bhājanaṃ pidahitvā upari pupphadāmāni ṭhapetvā “imaṃ sīsena ukkhipitvā gaṅgāya vissajjehi, ‘kiṃ idan’ti ca puṭṭhā ‘ayyāya me balikamman’ti vadeyyāsī”ti dāsiṃ āṇāpesi. Sā tathā akāsi.

现在应当了解阇祇罗（Jaṭila）的出身来历。在波罗奈城，有一位长者的女儿，容貌美丽。在她大约十五六岁时，为了保护她，给她配了一个女仆，让她住在七层宫殿顶层的内室里。有一天，她打开窗户向外看时，一位在空中飞行的持明者（vijjādhara，拥有咒术神通者）看到了她，心生爱慕，便从窗户进入，与她亲近。她与他同居后，不久便怀了孕。那个女仆看到后问：“小姐，这是怎么回事？”她（长者女）说：“就这样吧，不要告诉任何人。”女仆因为害怕而保持沉默。十个月后，她生下一个男孩，让人拿来一个新罐子，把婴儿放进去，盖上盖子，上面放上花环，然后命令女仆：“把这个顶在头上，丢到恒河里去。如果有人问‘这是什么’，你就说‘是我家小姐的祭品（balikamma）’。”女仆照做了。

Heṭṭhāgaṅgāyampi dve itthiyo nhāyamānā taṃ bhājanaṃ udakenāhariyamānaṃ disvā ekā “mayhetaṃ bhājanan”ti āha. Ekā “yaṃ etassa anto, taṃ mayhan”ti vatvā bhājane sampatte taṃ ādāya thale ṭhapetvā vivaritvā dārakaṃ disvā ekā “mama bhājananti vuttatāya dārako mameva hotī”ti āha. Ekā “yaṃ bhājanassa anto, taṃ mameva hotūti vuttatāya mama dārako”ti āha. Tā vivadamānā vinicchayaṭṭhānaṃ gantvā tamatthaṃ ārocetvā amaccesu vinicchituṃ asakkontesu rañño santikaṃ agamaṃsu. Rājā tāsaṃ vacanaṃ sutvā “tvaṃ dārakaṃ gaṇha, tvaṃ bhājanaṃ gaṇhā”ti āha. Yāya pana dārako laddho, sā mahākaccānattherassa upaṭṭhāyikā ahosi. Tasmā sā dārakaṃ “imaṃ therassa santike pabbājessāmī”ti posesi. Tassa jātadivase gabbhamalassa dhovitvā anapanītatāya kesā jaṭitā hutvā aṭṭhaṃsu, tenassa jaṭilotveva nāmaṃ kariṃsu. Tassa padasā vicaraṇakāle thero taṃ gehaṃ piṇḍāya pāvisi. Upāsikā theraṃ nisīdāpetvā āhāramadāsi. Thero dārakaṃ disvā “kiṃ upāsike dārako laddho”ti pucchi. “Āma, bhante, imāhaṃ dārakaṃ tumhākaṃ santike pabbājessāmīti posesiṃ, pabbājetha nan”ti adāsi. Thero “sādhū”ti ādāya taṃ gacchanto “atthi nu kho imassa gihisampattiṃ anubhavituṃ puññakamman”ti olokento “mahāpuñño satto mahāsampattiṃ anubhavissati, daharo esa tāva, ñāṇampissa paripākaṃ na gacchatī”ti cintetvā taṃ ādāya takkasilāyaṃ ekassa upaṭṭhākassa gehaṃ agamāsi.

在恒河下游，也有两个女子正在沐浴，看到那个罐子被水冲来，一个说：“这罐子是我的！”另一个说：“罐子里面的东西是我的！”罐子漂到后，她们把它拿到岸上打开，看到了婴儿。一个说：“我说罐子是我的，所以孩子应该是我的！”另一个说：“我说罐子里面的东西是我的，所以孩子是我的！”她们争执不下，去到裁决处，陈述了事情经过。大臣们无法裁决，她们便去见国王。国王听了她们的话，判决说：“你领走孩子，你拿走罐子。”得到孩子的那个女子，是摩诃迦旃延（Mahākaccāna）长老的在家弟子（upaṭṭhāyikā，女施主）。因此，她抚养这个孩子时想：“我要让他在长老那里出家。”孩子出生那天，胎垢（gabbhamala）没有洗干净，头发就缠结在一起，因此给他取名叫阇祇罗（Jaṭila，意为结发者）。当他能走路时，长老到她家乞食。女弟子请长老坐下并供养食物。长老看到孩子，问道：“女弟子，你得到孩子了吗？”“是的，尊者，我抚养这个孩子是想让他在您那里出家，请您度他出家吧。”她把孩子交给了长老。长老说：“好的。”便带着他离开，一边走一边观察：“这孩子是否有享受在家福报的功德业呢？”（观察后发现）“他是个有大福报的有情，将享受巨大的财富，但他现在还年幼，智慧也未成熟。”这样想着，便带他去了怛叉始罗（Takkasilā），到了一个在家弟子（upaṭṭhāka，男施主）的家里。

So theraṃ vanditvā ṭhito taṃ dārakaṃ disvā “dārako vo, bhante, laddho”ti pucchi. Āma, upāsaka, pabbajissati, daharo tāva, taveva santike hotūti. So “sādhu, bhante”ti taṃ puttaṭṭhāne ṭhapetvā paṭijaggi. Tassa pana gehe dvādasa vassāni bhaṇḍakaṃ ussannaṃ hoti. So gāmantaraṃ gacchanto sabbampi taṃ bhaṇḍaṃ āpaṇaṃ haritvā dārakaṃ āpaṇe nisīdāpetvā tassa tassa bhaṇḍakassa mūlaṃ ācikkhitvā “idañca idañca ettakaṃ nāma dhanaṃ gahetvā dadeyyāsī”ti vatvā pakkāmi. Taṃdivasaṃ nagarapariggāhikā devatā antamaso maricajīrakamattenāpi atthike tasseva āpaṇābhimukhe kariṃsu. So dvādasa vassāni ussannaṃ bhaṇḍaṃ ekadivaseneva vikkiṇi. Kuṭumbiko āgantvā āpaṇe kiñci adisvā “sabbaṃ te, tāta, bhaṇḍakaṃ nāsitan”ti āha. Na nāsemi, sabbaṃ tumhehi vuttanayeneva vikkiṇiṃ, idaṃ asukassa mūlaṃ, idaṃ asukassāti. Kuṭumbiko pasīditvā “anaggho puriso, yattha katthaci jīvituṃ samattho”ti attano gehe vayappattaṃ dhītaraṃ tassa datvā “gehamassa karothā”ti purise āṇāpetvā niṭṭhite gehe “gacchatha, tumhe attano gehe vasathā”ti āha.

那施主顶礼长老后站着，看到孩子问道：“尊者，您得到孩子了吗？”“是的，优婆塞，他将会出家，但现在还小，就先留在你这里吧。”他回答：“好的，尊者。”便把孩子当作儿子一样照顾。然而，在他家里积压了十二年的货物。他要去别的村庄时，把所有货物都运到市场（āpaṇa），让孩子坐在市场里，告诉他每样货物的价格，说：“这个和这个，收这么多钱就卖掉。”然后就离开了。那天，守护城池的天神让所有需要东西的人，哪怕只是需要一点胡椒或孜然的人，都到他的市场去。于是，他一天之内就把积压了十二年的货物全都卖完了。居士（施主）回来，看到市场空空如也，说：“孩子，你把所有货物都弄丢了吗？”“没有弄丢，全都按照您说的方式卖掉了。这是某物的钱，这是某物的钱……”居士非常高兴，心想：“这人真是无价之宝，无论到哪里都能生存。”便把自己家中已成年的女儿嫁给了他，并吩咐仆人：“给他建座房子。”房子建好后，对他们说：“去吧，你们住自己的房子去吧。”

Athassa gehapavisanakāle ekena pādena ummāre akkantamatte gehassa pacchimabhāge bhūmiṃ bhinditvā asītihattho suvaṇṇapabbato uṭṭhahi. Rājā “jaṭilakumārassa kira gehe bhūmiṃ bhinditvā suvaṇṇapabbato uṭṭhito”ti sutvāva tassa seṭṭhicchattaṃ pesesi. So jaṭilaseṭṭhi nāma ahosi. Tassa tayo puttā ahesuṃ. So tesaṃ vayappattakāle pabbajjāya cittaṃ uppādetvā “sace amhehi samānabhogaṃ seṭṭhikulaṃ bhavissati, pabbajituṃ dassanti. No ce, na dassanti. Atthi nu kho jambudīpe amhehi samānabhogaṃ kulan”ti vīmaṃsanatthāya suvaṇṇamayaṃ iṭṭhakaṃ suvaṇṇamayaṃ patodalaṭṭhiṃ suvaṇṇamayaṃ pādukañca kārāpetvā purisānaṃ hatthe datvā “gacchatha, imāni ādāya kiñcideva olokayamānā viya jambudīpatale vicaritvā amhehi samānabhogassa seṭṭhikulassa atthibhāvaṃ vā natthibhāvaṃ vā ñatvā āgacchathā”ti pahiṇi.

当他进屋时，一只脚刚踏上门槛，屋后就破地而出一座八十肘（asītihattha）高的金山。国王听说“阇祇罗童子家里竟然破地而出了一座金山”，立刻赐予他长者的伞盖。于是他被称为阇祇罗长者。他有三个儿子。当他们成年时，他生起了出家的念头，心想：“如果（国内）有和我们财富相当的长者家族，（国王）就会允许我出家；如果没有，就不会允许。赡部洲（Jambudīpa）到底有没有和我们财富相当的家族呢？”为了探查此事，他让人制作了金砖、金赶牛棒和金鞋，交给仆人说：“去吧，拿着这些东西，装作随便看看的样子，在赡部洲各地走走，查明是否有和我们财富相当的长者家族，了解清楚情况后回来。”

Te cārikaṃ carantā bhaddiyanagaraṃ pāpuṇiṃsu. Atha ne meṇḍakaseṭṭhi disvā, “tātā, kiṃ karontā vicarathā”ti pucchitvā “ekaṃ olokentā vicarāmā”ti vutte “imesaṃ imāni gahetvā kiñcideva oloketuṃ vicaraṇakiccaṃ natthi, raṭṭhaṃ pariggaṇhamānā vicarantī”ti ñatvā, “tātā, amhākaṃ pacchimagehaṃ pavisitvā olokethā”ti āha. Te tattha aṭṭhakarīsamatte ṭhāne hatthiassausabhappamāṇe piṭṭhiyā piṭṭhiṃ āhacca pathaviṃ bhinditvā uṭṭhite heṭṭhā vuttappakāre suvaṇṇameṇḍake disvā tesaṃ antarantarā vicaritvā nikkhamiṃsu. Atha ne seṭṭhi, “tātā, yaṃ olokentā vicaratha, diṭṭho vo so”ti pucchitvā “passāma, sāmī”ti vutte “tena hi gacchathā”ti uyyojesi. Te tatova gantvā attano seṭṭhinā “kiṃ, tātā, diṭṭhaṃ vo amhākaṃ samānabhogaṃ seṭṭhikulan”ti vutte, “sāmi, tumhākaṃ kiṃ atthi, bhaddiyanagare meṇḍakaseṭṭhino evarūpo nāma vibhavo”ti sabbaṃ taṃ pavattiṃ ācikkhiṃsu. Taṃ sutvā seṭṭhi attamano hutvā “ekaṃ tāva seṭṭhikulaṃ laddhaṃ, aparampi nu kho atthī”ti satasahassagghanikaṃ kambalaṃ datvā “gacchatha, tātā, aññampi. Seṭṭhikulaṃ vicinathā”ti pahiṇi.

他们四处游历，来到了跋提雅城（Bhaddiyanagara）。明达长者（Meṇḍakaseṭṭhi）看到他们，问道：“孩子们，你们在做什么到处走动？”他们回答：“我们在四处看看。”（明达长者）心想：“这些人拿着这些东西，不会只是随便看看，他们是在巡视国土。”便说：“孩子们，到我们屋后去看看吧。”他们在那里看到，在一片八迦里娑（karīsa）大小的地方，有像前面提到过的那种、如同大象、马、公牛大小、背靠背、破地而出的金羊（suvaṇṇameṇḍaka，Meṇḍaka意为羊）。他们在金羊之间走了一圈后出来了。长者问他们：“孩子们，你们四处寻找的东西，看到了吗？”他们回答：“看到了，主人。”“那么，去吧。”长者便送走了他们。他们从那里回去后，他们的长者（阇祇罗）问：“孩子们，你们看到和我们财富相当的长者家族了吗？”他们回答：“主人，您那算什么财富！在跋提雅城，明达长者有如此这般的财富……”然后详细叙述了所见所闻。长者听后非常高兴，心想：“总算找到了一个长者家族，不知道还有没有其他的？”于是给仆人一条价值十万（金）的毯子，说：“去吧，孩子们，再去找找其他的长者家族。”

Te rājagahaṃ gantvā jotikaseṭṭhissa gehato avidūre dārurāsiṃ katvā aggiṃ datvā aṭṭhaṃsu. “Kiṃ idan”ti puṭṭhakāle ca “ekaṃ no mahagghakambalaṃ vikkiṇantānaṃ kayiko natthi, gahetvā vicarantāpi corānaṃ bhāyāma, tena taṃ jhāpetvā gamissāmā”ti vadiṃsu. Atha ne jotikaseṭṭhi disvā “ime kiṃ karontī”ti pucchitvā tamatthaṃ sutvā pakkosāpetvā “kiṃ agghanako kambalo”ti pucchi. “Satasahassagghanako”ti vutte satasahassaṃ dāpetvā “dvārakoṭṭhakaṃ sammajjitvā kacavarachaḍḍikāya dāsiyā dethā”ti tesaṃyeva hatthe pahiṇi. Sā kambalaṃ gahetvā rodamānā sāmikassa santikaṃ āgantvā “kiṃ maṃ, sāmi, aparādhe sati paharituṃ na vaṭṭati, kasmā me evarūpaṃ thūlakambalaṃ pahiṇittha, kathāhaṃ imaṃ nivāsessāmi vā pārupissāmi vā”ti. Nāhaṃ tava etadatthāya pahiṇiṃ, etaṃ pana paliveṭhetvā tava sayanapādamūle ṭhapetvā nipajjanakāle gandhodakena dhotānaṃ pādānaṃ puñchanatthāya te pahiṇiṃ, kiṃ etampi kātuṃ na sakkosīti. Sā “etaṃ pana kātuṃ sakkhissāmī”ti gahetvā agamāsi. Te ca purisā taṃ kāraṇaṃ disvā attano seṭṭhissa santikaṃ gantvā “kiṃ, tātā, diṭṭhaṃ vo seṭṭhikulan”ti vutte, “sāmi, kiṃ tumhākaṃ atthi, rājagahanagare jotikaseṭṭhissa evarūpā nāma sampattī”ti sabbaṃ gehasampattiṃ ārocetvā taṃ pavattiṃ ācikkhiṃsu. Seṭṭhi tesaṃ vacanaṃ sutvā tuṭṭhamānaso “idāni pabbajituṃ labhissāmī”ti rañño santikaṃ gantvā “pabbajitukāmomhi, devā”ti āha. Sādhu, mahāseṭṭhi, pabbajāhīti . So gehaṃ gantvā putte pakkosāpetvā suvaṇṇadaṇḍaṃ vajirakuddālaṃ jeṭṭhaputtassa hatthe ṭhapetvā, “tāta, pacchimagehe suvaṇṇapabbatato suvaṇṇapiṇḍaṃ uddharāhī”ti āha. So kuddālaṃ ādāya gantvā suvaṇṇapabbataṃ pahari, piṭṭhipāsāṇe pahaṭakālo viya ahosi. Tassa hatthato kuddālaṃ gahetvā majjhimaputtassa hatthe datvā pahiṇi, tassapi suvaṇṇapabbataṃ paharantassa piṭṭhipāsāṇe pahaṭakālo viya ahosi. Atha naṃ kaniṭṭhaputtassa hatthe datvā pahiṇi, tassa taṃ gahetvā paharantassa koṭṭetvā rāsikatāya mattikāya pahaṭakālo viya ahosi. Atha naṃ seṭṭhi “ehi, tāta, alaṃ ettakenā”ti vatvā itare dve jeṭṭhabhātike pakkosāpetvā “ayaṃ suvaṇṇapabbato na tumhākaṃ nibbatto, mayhañca kaniṭṭhassa ca nibbatto, iminā saddhiṃ ekato hutvā paribhuñjathā”ti āha. Kasmā pana so tesameva nibbattati, kasmā ca jaṭilo jātakāle udake pātitoti? Attano katakammeneva.

他们来到王舍城，在离乔帝卡长者家不远的地方堆起一堆木柴，点燃了火，站在那里。当被问到“这是做什么”时，他们回答：“我们有一条非常贵重的毯子，卖不出去，拿着到处走又怕盗贼，所以打算把它烧了再走。”乔帝卡长者看到他们，问：“这些人在做什么？”听说了事情原委后，派人叫他们过来，问道：“这毯子值多少钱？”回答：“值十万。”（乔帝卡）便让人付了十万，然后把毯子交到他们（仆人）手里说：“交给那个打扫门楼、清理垃圾的女仆吧。”她（女仆）拿着毯子，哭着来到主人面前说：“主人，如果我犯了错，打我不行吗？为什么要送我这么粗厚的毯子？我怎么能穿戴它呢？”“我不是让你穿戴才送给你的。我是让你把它卷起来，放在你床脚边，睡觉前用香水洗脚后用来擦脚的。难道连这个也做不到吗？”她说：“这个我能做到。”便拿走了毯子。那些仆人看到这情况，回到自己长者那里。长者问：“孩子们，你们看到长者家族了吗？”他们回答：“主人，您那算什么！王舍城的乔帝卡长者有如此这般的财富……”然后详细描述了他家的财富和刚才发生的事情。长者听了他们的话，心满意足，想：“现在我可以出家了。”便去见国王说：“大王，我想出家。”“好的，大长者，出家吧。”他回到家，叫来儿子们，把金杖和金刚锄（vajirakuddāla）交到大儿子手里说：“孩子，去屋后的金山那里，挖一块金子出来。”他拿着锄头去敲打金山，感觉就像敲在坚硬的石头上一样。长者从他手中拿过锄头，交给二儿子派去，他敲打金山时，也感觉像敲在坚硬的石头上。然后又交给小儿子派去，他拿着锄头敲打时，感觉就像敲在堆积起来的软土上一样。于是长者说：“来，孩子，够了。”然后叫来另外两个哥哥说：“这座金山不是为你们出现的，是为我和弟弟出现的。你们和他一起享用吧。”那么，为何金山只为他们出现？为何阇祇罗出生时被丢入水中？这都是由他自己所造的业决定的。

Kassapasammāsambuddhassa hi cetiye kariyamāne eko khīṇāsavo cetiyaṭṭhānaṃ gantvā oloketvā, “tātā, kasmā cetiyassa uttarena mukhaṃ na uṭṭhahatī”ti pucchi. “Suvaṇṇaṃ nappahotī”ti āhaṃsu. Ahaṃ antogāmaṃ pavisitvā samādapessāmi, tumhe ādarena kammaṃ karothāti. So evaṃ vatvā nagaraṃ pavisitvā, “ammā, tātā, tumhākaṃ cetiyassa ekasmiṃ mukhe suvaṇṇaṃ nappahoti, suvaṇṇaṃ jānāthā”ti mahājanaṃ samādapento suvaṇṇakārakulaṃ agamāsi. Suvaṇṇakāropi taṅkhaṇeyeva bhariyāya saddhiṃ kalahaṃ karonto nisinno hoti. Atha naṃ thero “cetiye tumhehi gahitamukhassa suvaṇṇaṃ nappahoti, taṃ jānituṃ vaṭṭatī”ti āha. So bhariyāya kopena “tava satthāraṃ udake khipitvā gacchā”ti āha. Atha naṃ sā “atisāhasikakammaṃ te kataṃ, mama kuddhena te ahameva akkositabbā vā paharitabbā vā, kasmā atītānāgatapaccuppannesu buddhesu veramakāsī”ti āha. Suvaṇṇakāro tāvadeva saṃvegappatto hutvā “khamatha me, bhante”ti vatvā therassa pādamūle nipajji. Tāta, ahaṃ tayā na kiñci vutto, satthāraṃ khamāpehīti. Kinti katvā khamāpemi, bhanteti. Suvaṇṇapupphānaṃ tayo kumbhe katvā antodhātunidhāne pakkhipitvā allavattho allakeso hutvā khamāpehi, tātāti.

原来，在迦叶（Kassapa）正等正觉佛的时代，修建佛塔（cetiya）时，一位漏尽阿罗汉来到塔址观看，问道：“孩子们，为什么佛塔北面的工程没有进展？”人们回答：“黄金不够了。”“我进村去劝募，你们用心继续工作吧。”他这样说完，便进入城里，劝导大众说：“母亲们，父亲们，你们佛塔的其中一面缺少黄金，请大家了解（并捐助）黄金。”他劝募时来到了一个金匠家。当时金匠正好在和妻子争吵。长老对他说：“你们负责的那一面佛塔缺少黄金，应该了解一下。”金匠因为对妻子生气，便（对长老）说：“把你导师丢到水里去吧！”他妻子对他说：“你做了多么鲁莽的事！你对我生气，应该骂我或打我，为什么要对过去、未来、现在的诸佛结下怨仇呢？”金匠立刻感到悚然悔悟，说：“尊者，请原谅我！”便拜倒在长老脚下。“孩子，你没有对我说什么，去向导师（指佛陀或佛塔所代表的）请求原谅吧。”“尊者，该怎么请求原谅呢？”“制作三罐金花，放入塔内舍利库中，然后穿着湿衣服，披着湿头发去请求原谅，孩子。”

So “sādhu, bhante”ti vatvā suvaṇṇapupphāni karonto tīsu puttesu jeṭṭhaputtaṃ pakkosāpetvā “ehi, tāta, ahaṃ satthāraṃ veravacanena avacaṃ, tasmā imāni pupphāni katvā dhātunidhāne pakkhipitvā khamāpessāmi, tvampi kho me sahāyo hohī”ti āha. So “na tvaṃ mayā veravacanaṃ vadāpito, tvaṃyeva karohī”ti kātuṃ na icchi. Majjhimaputtaṃ pakkositvā tathevāha, sopi tatheva vatvā kātuṃ na icchi. Kaniṭṭhaṃ pakkositvā tathevāha, so “pitu uppannakiccaṃ nāma puttassa bhāro”ti vatvā pitusahāyo hutvā pupphāni akāsi. Suvaṇṇakāro vidatthippamāṇānaṃ pupphānaṃ tayo kumbhe niṭṭhāpetvā dhātunidhāne pakkhipitvā allavattho allakeso satthāraṃ khamāpesi. Iti so sattakkhattuṃ jātakāle udake pātanaṃ labhi. Ayaṃ panassa koṭiyaṃ ṭhito attabhāvo. Idhāpi tasseva nissandena udake pātito. Ye panassa dve jeṭṭhabhātikā puttā suvaṇṇapupphānaṃ karaṇakāle sahāyā bhavituṃ na icchiṃsu, tesaṃ tena kāraṇena suvaṇṇapabbato na nibbatti, jaṭilassa ceva kaniṭṭhaputtassa ca ekato katabhāvena nibbatti. Iti so putte anusāsitvā satthu santike pabbajitvā katipāheneva arahattaṃ pāpuṇi. Satthā aparena samayena pañcahi bhikkhusatehi saddhiṃ piṇḍāya caranto tassa puttānaṃ gehadvāraṃ agamāsi, te buddhappamukhassa bhikkhusaṅghassa aḍḍhamāsaṃ bhikkhādānaṃ adaṃsu.

他回答：“好的，尊者。”便开始制作金花。在制作过程中，他叫来三个儿子中的大儿子说：“来，孩子，我对导师说了不敬的话，因此我要做这些花放入舍利库中请求原谅，你也来帮我吧。”儿子说：“又不是我让你说不敬的话，你自己做吧。”不愿帮忙。他又叫来二儿子，说了同样的话，二儿子也同样回答，不愿帮忙。他又叫来小儿子，说了同样的话。小儿子说：“父亲遇到的事情，儿子有责任分担。”便帮助父亲一起制作了金花。金匠制作了三罐一指跨（vidatthi）大小的金花，完成后放入舍利库中，然后穿着湿衣服，披着湿头发向导师（佛塔）请求了原谅。因此（由于说了不敬的话），他有七次在出生时被投入水中。这是他最后一次（受此报）的生命。在这里，也是因为同样的业力果报而被投入水中。而他那两个在制作金花时不愿帮忙的大儿子，因为那个原因，金山没有为他们出现；金山是因为阇祇罗和小儿子共同造作的因而出现的。就这样，他教导了儿子们之后，到导师（指释迦牟尼佛）那里出家，几天后就证得了阿罗汉果。后来有一次，导师带领五百比丘乞食时，来到了他儿子们的家门口，他们供养了以佛陀为首的比丘僧团半个月的斋饭。

Bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ “ajjāpi te, āvuso jaṭila, asītihatthe suvaṇṇapabbate ca puttesu ca taṇhā atthī”ti. “Na me, āvuso, etesu taṇhā vā māno vā atthī”ti. Te “ayaṃ jaṭilatthero abhūtaṃ vatvā aññaṃ byākarotī”ti vadiṃsu. Satthā tesaṃ kathaṃ sutvā “na, bhikkhave, mama puttassa tesu taṇhā vā māno vā atthī”ti vatvā dhammaṃ desento imaṃ gāthamāha –

比丘们在法堂里谈论起来：“贤友阇祇罗，你对那八十肘高的金山和儿子们是否还有贪爱呢？”“贤友们，我对那些东西既无贪爱也无我慢。”他们议论说：“这位阇祇罗长老说了不实的话，宣称自己证悟了（阿罗汉果）。”导师听到他们的谈话，说道：“比丘们，我的儿子（指阇祇罗长老）对那些确实没有贪爱或我慢了。”然后说法，诵出此偈：

416.

“Yodha taṇhaṃ pahantvāna, anāgāro paribbaje;

Taṇhābhavaparikkhīṇaṃ, tamahaṃ brūmi brāhmaṇan”ti.

Tassattho – yo idha loke chadvārikaṃ taṇhaṃ vā mānaṃ vā jahitvā gharāvāsena anatthiko anāgāro hutvā paribbajati, taṇhāya ceva bhavassa ca parikkhīṇattā taṇhābhavaparikkhīṇaṃ tamahaṃ brāhmaṇaṃ vadāmīti.

其义为：于此世间，舍弃了六门（感官）的贪爱或我慢，不乐在家而出家游行，因贪爱与（轮回的）生存（bhava）已完全灭尽，这样的人，我称之为婆罗门。

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

开示结束时，许多人证得了须陀洹果等（圣果）。

Jaṭilattheravatthu tettiṃsatimaṃ.

阇祇罗长老的故事，第三十三。

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

34. Jotikattheravatthu

Yodha taṇhanti puna imaṃ dhammadesanaṃ satthā veḷuvane viharanto jotikattheraṃ ārabbha kathesi.

Ajātasattukumāro hi devadattena saddhiṃ ekato hutvā pitaraṃ ghātetvā rajje patiṭṭhito “jotikaseṭṭhissa mahāpāsādaṃ gaṇhissāmī”ti yuddhasajjo nikkhamitvā maṇipākāre saparivārassa attano chāyaṃ disvā “gahapatiko yuddhasajjo hutvā balaṃ ādāya nikkhanto”ti sallakkhetvā upagantuṃ na visahi. Seṭṭhipi taṃ divasaṃ uposathiko hutvā pātova bhuttapātarāso vihāraṃ gantvā satthu santike dhammaṃ suṇanto nisinno hoti. Paṭhame dvārakoṭṭhake ārakkhaṃ gahetvā ṭhito pana yamakoḷi nāma yakkho taṃ disvā “kahaṃ gacchasī”ti saparivāraṃ viddhaṃsetvā disāvidisāsu anubandhi. Rājā vihārameva agamāsi.

Atha naṃ seṭṭhi disvāva “kiṃ, devā”ti vatvā uṭṭhāyāsanā aṭṭhāsi. Gahapati, kiṃ tvaṃ tava purise “mayā saddhiṃ yujjhathā”ti āṇāpetvā idhāgamma dhammaṃ suṇanto viya nisinnoti. Kiṃ pana devo mama gehaṃ gaṇhituṃ gatoti? Āma, gatomhīti. Mama anicchāya mama gehaṃ gaṇhituṃ rājasahassampi na sakkoti, devāti. So “kiṃ pana tvaṃ rājā bhavissasī”ti kujjhi. Nāhaṃ rājā, mama santakaṃ pana dasikasuttampi mama anicchāya rājūhi vā corehi vā gahetuṃ na sakkāti. Kiṃ panāhaṃ tava ruciyā gaṇhissāmīti? Tena hi, deva, imā me dasasu aṅgulīsu vīsati muddikā, imāhaṃ tumhākaṃ na demi. Sace sakkotha, gaṇhathāti . So pana rājā bhūmiyaṃ ukkuṭikaṃ nisīditvā ullaṅghanto aṭṭhārasahatthaṃ ṭhānaṃ abhiruhati, ṭhatvā ullaṅghanto asītihatthaṃ ṭhānaṃ abhiruhati. Evaṃmahābalo samānopi ito cito ca parivattento ekaṃ muddikampi kaḍḍhituṃ nāsakkhi. Atha naṃ seṭṭhi “sāṭakaṃ patthara, devā”ti vatvā aṅguliyo ujukā akāsi, vīsatipi muddikā nikkhamiṃsu. Atha naṃ seṭṭhi “evaṃ, deva, mama santakaṃ mama anicchāya na sakkā gaṇhitun”ti vatvā rañño kiriyāya uppannasaṃvego “pabbajituṃ me anujāna, devā”ti āha. So “imasmiṃ pabbajite sukhaṃ pāsādaṃ gaṇhissāmī”ti cintetvā ekavacaneneva “tvaṃ pabbajāhī”ti āha. So satthu santike pabbajitvā na cirasseva arahattaṃ patvā jotikatthero nāma ahosi. Tassa arahattaṃ pattakkhaṇeyeva sabbāpi sā sampatti antaradhāyi, tampissa satulakāyiṃ nāma bhariyaṃ devatā uttarakurumeva nayiṃsu.

Athekadivasaṃ bhikkhū taṃ āmantetvā, “āvuso jotika, tasmiṃ pana te pāsāde vā itthiyā vā taṇhā atthī”ti pucchitvā “natthāvuso”ti vutte satthu ārocesuṃ – “ayaṃ, bhante, abhūtaṃ vatvā aññaṃ byākarotī”ti. Satthā “nattheva, bhikkhave, mama puttassa tasmiṃ taṇhā”ti vatvā imaṃ gāthamāha –

416.

“Yodha taṇhaṃ pahantvāna, anāgāro paribbaje;

Taṇhābhavaparikkhīṇaṃ, tamahaṃ brūmi brāhmaṇan”ti.

Imissā gāthāyattho heṭṭhā jaṭilattheravatthumhi vuttanayeneva veditabbo.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Jotikattheravatthu catutiṃsatimaṃ.

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☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/26. Brāhmaṇavagga 婆罗门品 (Dhp 26, 383-423)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 26.34 Naṭaputtakattheravatthu 舞者那塔普塔卡 (Dhp 26.34, 417)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

417.

Hitvā mānusakaṃ yogaṃ, dibbaṃ yogaṃ upaccagā;

Sabbayogavisaṃyuttaṃ, tamahaṃ brūmi brāhmaṇaṃ.

☸---------------------------------------------------------------------

四一七 舍弃人间的束缚，超越天界的束缚，从一切束缚中解脱，我称他为婆罗门。

☸.....................................................................

曾经是舞者的比丘

解除人天束缚，解除一切束缚的人，

我称之为婆罗门。 (偈 417)

舞者那塔普塔卡有一次聆听佛陀说法。听完之后，他就加入僧团成为比丘，后来更证阿罗汉果。有一天，佛陀和包括他在内的众多比丘，在外出化缘时，遇见一位年轻的舞者在跳舞，其他比丘问他是否仍喜欢跳舞。他回答说：“不！不再喜欢了！”

比丘们向佛陀报告这件事，佛陀说：“比丘们！那塔普塔卡已经彻底斩断执着的束缚，他已经是阿罗汉！”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

35. Naṭaputtakattheravatthu

Hitvāti imaṃ dhammadesanaṃ satthā veḷuvane viharanto ekaṃ naṭaputtakaṃ ārabbha kathesi.

So kira ekaṃ naṭakīḷaṃ kīḷayamāno vicaranto satthu dhammakathaṃ sutvā pabbajitvā arahattaṃ pāpuṇi. Tasmiṃ buddhappamukhena bhikkhusaṅghena saddhiṃ piṇḍāya pavisante bhikkhū ekaṃ naṭaputtaṃ kīḷantaṃ disvā, “āvuso, esa tayā kīḷitakīḷitaṃ kīḷati, atthi nu kho te ettha sineho”ti pucchitvā “natthī”ti vutte “ayaṃ, bhante, abhūtaṃ vatvā aññaṃ byākarotī”ti āhaṃsu. Satthā tesaṃ kathaṃ sutvā, “bhikkhave, mama putto sabbayoge atikkanto”ti vatvā imaṃ gāthamāha –

417.

“Hitvā mānusakaṃ yogaṃ, dibbaṃ yogaṃ upaccagā;

Sabbayogavisaṃyuttaṃ, tamahaṃ brūmi brāhmaṇan”ti.

Tattha mānusakaṃ yoganti mānusakaṃ āyuñceva pañca kāmaguṇe ca. Dibbayogepi eseva nayo. Upaccagāti yo mānusakaṃ yogaṃ hitvā dibbaṃ yogaṃ atikkanto, taṃ sabbehi catūhipi yogehi visaṃyuttaṃ ahaṃ brāhmaṇaṃ vadāmīti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Naṭaputtakattheravatthu pañcatiṃsatimaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/26. Brāhmaṇavagga 婆罗门品 (Dhp 26, 383-423)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 26.35 Naṭaputtakattheravatthu 舍弃乐不乐 (Dhp 26.35, 418)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

418.

Hitvā ratiñca aratiñca, sītibhūtaṃ nirūpadhiṃ;

Sabbalokābhibhuṃ vīraṃ, tamahaṃ brūmi brāhmaṇaṃ.

☸---------------------------------------------------------------------

四一八 舍弃了喜爱与不喜，清凉而无所依附，征服整个世间、具足精进，我称他为婆罗门。

☸.....................................................................

超越喜欢(欲乐)与不喜欢(到林间僻静处修行)，

清凉、没有烦恼的人，调御五蕴、精进的人，

我称之为婆罗门。 (偈 418)

舞者那塔普塔卡加入僧团后，证得阿罗汉果。佛陀说：“比丘们！那塔普塔卡不再沉溺于一切欲乐了！”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

36. Naṭaputtakattheravatthu

Hitvā ratiñcāti imaṃ dhammadesanaṃ satthā veḷuvane viharanto ekaṃ naṭaputtakaṃyeva ārabbha kathesi. Vatthu purimasadisameva. Idha pana satthā, “bhikkhave, mama putto ratiñca aratiñca pahāya ṭhito”ti vatvā imaṃ gāthamāha –

418.

“Hitvā ratiñca aratiñca, sītibhūtaṃ nirūpadhiṃ;

Sabbalokābhibhuṃ vīraṃ, tamahaṃ brūmi brāhmaṇan”ti.

Tattha ratinti pañcakāmaguṇaratiṃ. Aratinti araññavāse ukkaṇṭhitattaṃ. Sītibhūtanti nibbutaṃ. Nirūpadhinti nirupakkilesaṃ. Vīranti taṃ evarūpaṃ sabbaṃ khandhalokaṃ abhibhavitvā ṭhitaṃ vīriyavantaṃ ahaṃ brāhmaṇaṃ vadāmīti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Naṭaputtakattheravatthu chattiṃsatimaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/26. Brāhmaṇavagga 婆罗门品 (Dhp 26, 383-423)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 26.36 Vaṅgīsattheravatthu 摸骨专家婆耆舍 (Dhp 26.36, 419-420)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

419.

Cutiṃ yo vedi sattānaṃ, upapattiñca sabbaso;

Asattaṃ sugataṃ buddhaṃ, tamahaṃ brūmi brāhmaṇaṃ.

☸---------------------------------------------------------------------

四一九 了知一切众生的生死与往生，无所执着，善逝、觉悟者，我称他为婆罗门。

☸.....................................................................

摸骨专家婆耆舍

遍知有情众生的生死，不执着，善逝(趣向涅盘)，

明白四圣谛的人，我称之为婆罗门。 (偈 419)

☸*********************************************************************

420.

Yassa gatiṃ na jānanti, devā gandhabbamānusā;

Khīṇāsavaṃ arahantaṃ, tamahaṃ brūmi brāhmaṇaṃ.

☸---------------------------------------------------------------------

四二〇 他的去处，诸天、干达婆和人类都不知道，烦恼已尽的阿罗汉，我称他为婆罗门。

☸.....................................................................

烦恼漏尽的阿罗汉，诸天、干达婆(香神)及人

都不知道他(她)的往生处，我称之为婆罗门。 (偈 420)

王舍城中有位名字叫做婆耆舍的婆罗门，他只要触摸死人的骨骸，就能判断该人究竟往生天界、人间或地狱。有些婆罗门就带他到各个村落去，村子里的人都围在他身边，大方付钱，请教他们已故亲人的往生处。

有一次，他们来到祇树给孤独园附近。他们看见很多人要前去听佛陀说法，就要那些人过来请教婆耆舍。但那些要去闻法的人却说：“婆耆舍知道个什么啊！我们的老师无与伦比，只有他才是究竟证悟的人。”并与他们展开一场激烈的争论。最后有一个人说：“好吧！让我们去验证一下，究竟婆耆舍或佛陀懂得多？”大伙儿就到精舍去。

佛陀知道他们的来意后，就吩咐一位比丘分别准备往生地狱、畜生、人间、天界的四副骨骸，同时也准备了一位阿罗汉的骨头，然后把这五副骨头排成一列。婆耆舍正确判断前四副骨头的主人往生何处，但最后一副骨头却难倒他。佛陀便开口道：“婆耆舍，不知道了吧！我知道第五副骨头的主人往生何处。”婆耆舍请求佛陀教导他知道第五副骨头主人往生何方的技巧。佛陀建议他先出家，加入僧团，佛陀才可能教导他。

婆耆舍就要他的婆罗门朋友等候他学会这种技巧。成为比丘后，佛陀教导他观想人身三十二个部位。他遵照佛陀的指示，努力禅修，不久之后，就证得阿罗汉果。

当他的婆罗门朋友前来问他是不是学成功时，他告诉他们：“你们最好离开这里，我不再需要了解这种技巧了，我也不会和你们走了。” 其他比丘听他这么说，就去请教佛陀：“世尊！婆耆舍宣称已经证得阿罗汉果。真的吗？”佛陀说：“比丘们！他当真明白世事万物的生灭， 他已经是阿罗汉了。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

37. Vaṅgīsattheravatthu

Cutiṃyo vedīti imaṃ dhammadesanaṃ satthā jetavane viharanto vaṅgīsattheraṃ ārabbha kathesi.

Rājagahe kireko brāhmaṇo vaṅgīso nāma matamanussānaṃ sīsaṃ ākoṭetvā “idaṃ niraye nibbattassa sīsaṃ, idaṃ tiracchānayoniyaṃ, idaṃ pettivisaye, idaṃ manussaloke, idaṃ devaloke nibbattassa sīsan”ti jānāti. Brāhmaṇā “sakkā imaṃ nissāya lokaṃ khāditun”ti cintetvā taṃ dve rattavatthāni paridahāpetvā ādāya janapadaṃ carantā manusse vadanti “eso vaṅgīso nāma brāhmaṇo matamanussānaṃ sīsaṃ ākoṭetvā nibbattaṭṭhānaṃ jānāti, attano ñātakānaṃ nibbattaṭṭhānaṃ pucchathā”ti. Manussā yathābalaṃ dasapi kahāpaṇe vīsatipi satampi datvā ñātakānaṃ nibbattaṭṭhānaṃ pucchanti. Te anupubbena sāvatthiṃ patvā jetavanassa avidūre nivāsaṃ gaṇhiṃsu. Te bhuttapātarāsā mahājanaṃ gandhamālādihatthaṃ dhammassavanāya gacchantaṃ disvā “kahaṃ gacchathā”ti pucchitvā “vihāraṃ dhammassavanāyā”ti vutte “tattha gantvā kiṃ karissatha, amhākaṃ vaṅgīsabrāhmaṇena sadiso nāma natthi, matamanussānaṃ sīsaṃ ākoṭetvā nibbattaṭṭhānaṃ jānāti, ñātakānaṃ nibbattaṭṭhānaṃ pucchathā”ti āhaṃsu. Te “vaṅgīso kiṃ jānāti , amhākaṃ satthārā sadiso nāma natthī”ti vatvā itarehipi “vaṅgīsasadiso natthī”ti vutte kathaṃ vaḍḍhetvā “etha, dāni vo vaṅgīsassa vā amhākaṃ vā satthu jānanabhāvaṃ jānissāmā”ti te ādāya vihāraṃ agamaṃsu. Satthā tesaṃ āgamanabhāvaṃ ñatvā niraye tiracchānayoniyaṃ manussaloke devaloketi catūsu ṭhānesu nibbattānaṃ cattāri sīsāni, khīṇāsavasīsañcāti pañca sīsāni āharāpetvā paṭipāṭiyā ṭhapetvā āgatakāle vaṅgīsaṃ pucchi – “tvaṃ kira sīsaṃ ākoṭetvā matakānaṃ nibbattaṭṭhānaṃ jānāsī”ti? “Āma, jānāmī”ti. “Idaṃ kassa sīsan”ti? So taṃ ākoṭetvā “niraye nibbattassā”ti āha. Athassa satthā “sādhu sādhū”ti sādhukāraṃ datvā itarānipi tīṇi sīsāni pucchitvā tena avirajjhitvā vuttavuttakkhaṇe tatheva tassa sādhukāraṃ datvā pañcamaṃ sīsaṃ dassetvā “idaṃ kassa sīsan”ti pucchi, so tampi ākoṭetvā nibbattaṭṭhānaṃ na jānāti.

Atha naṃ satthā “kiṃ, vaṅgīsa, na jānāsī”ti vatvā, “āma, na jānāmī”ti vutte “ahaṃ jānāmī”ti āha. Atha naṃ vaṅgīso yāci “detha me imaṃ mantan”ti. Na sakkā apabbajitassa dātunti. So “imasmiṃ mante gahite sakalajambudīpe ahaṃ jeṭṭhako bhavissāmī”ti cintetvā te brāhmaṇe “tumhe tattheva katipāhaṃ vasatha, ahaṃ pabbajissāmī”ti uyyojetvā satthu santike pabbajitvā laddhūpasampado vaṅgīsatthero nāma ahosi. Athassa satthā dvattiṃsākārakammaṭṭhānaṃ datvā “mantassa parikammaṃ sajjhāyāhī”ti āha. So taṃ sajjhāyanto antarantarā brāhmaṇehi “gahito te manto”ti pucchiyamāno “āgametha tāva, gaṇhāmī”ti vatvā katipāheneva arahattaṃ patvā puna brāhmaṇehi puṭṭho “abhabbo dānāhaṃ, āvuso, gantun”ti āha. Taṃ sutvā bhikkhū “ayaṃ, bhante, abhūtena aññaṃ byākarotī”ti satthu ārocesuṃ. Satthā “mā, bhikkhave, evaṃ avacuttha, idāni, bhikkhave, mama putto cutipaṭisandhikusalo jāto”ti vatvā imā gāthā abhāsi –

419.

“Cutiṃ yo vedi sattānaṃ, upapattiñca sabbaso;

Asattaṃ sugataṃ buddhaṃ, tamahaṃ brūmi brāhmaṇaṃ.

420.

“Yassa gatiṃ na jānanti, devā gandhabbamānusā;

Khīṇāsavaṃ arahantaṃ, tamahaṃ brūmi brāhmaṇan”ti.

Tattha yo vedīti yo sattānaṃ sabbākārena cutiñca paṭisandhiñca pākaṭaṃ katvā jānāti, tamahaṃ alaggatāya asattaṃ, paṭipattiyā suṭṭhu gatattā sugataṃ, catunnaṃ saccānaṃ buddhatāya buddhaṃ brāhmaṇaṃ vadāmīti attho. Yassāti yassete devādayo gatiṃ na jānanti, tamahaṃ āsavānaṃ khīṇatāya khīṇāsavaṃ, kilesehi ārakattā arahantaṃ brāhmaṇaṃ vadāmīti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Vaṅgīsattheravatthu sattatiṃsatimaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/26. Brāhmaṇavagga 婆罗门品 (Dhp 26, 383-423)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 26.37 Dhammadinnāttherīvatthu 昙摩提那比丘尼 (Dhp 26.37, 421)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

421.

Yassa pure ca pacchā ca, majjhe ca natthi kiñcanaṃ;

Akiñcanaṃ anādānaṃ, tamahaṃ brūmi brāhmaṇaṃ.

☸---------------------------------------------------------------------

四二一 对于过去、未来和现在（三世的五蕴），都没有任何（渴爱等）执着；无所执、无所取，我称他为婆罗门。

☸.....................................................................

妻子出家为比丘尼

不执著于过去、未来和现在五蕴的人，

断除烦恼，不执着的人，

我称之为婆罗门。 (偈 421)

王舍城中有位佛陀信徒，名字叫毗舍可。有一次，他听完佛陀说法后，就证得三果。他告诉妻子：“请继承我的财富吧！从今以后，我不要再管世间事了。”他的妻子昙摩提那拒绝他的要求，相反地，请求让她出家，加入尼众僧团。毗舍可答应她出家做比丘尼后，她就离开王舍城，努力精进禅修，所以在短短的时间内，就证得阿罗汉果了。

证果后，她返回王舍城。她的丈夫听说她回来了，就去见她，并且请教几个问题。当他请教初、二和三果的问题时，她都予以回答，但当他问及阿罗汉果的时候，她不回答，却说：“这个问题超过你的程度，如果你要知道，请你去问佛陀。”他就去向佛陀请教同样的问题，佛陀说：“她已经回答你的问题了。如果你问我，我也是相同的答案。”佛陀的话，证实了昙摩提那已经证得阿罗汉果。

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

38. Dhammadinnattherīvatthu

Yassāti imaṃ dhammadesanaṃ satthā veḷuvane viharanto dhammadinnaṃ nāma bhikkhuniṃ ārabbha kathesi.

Ekadivasañhi tassā gihikāle sāmiko visākho upāsako satthu santike dhammaṃ sutvā anāgāmiphalaṃ patvā cintesi – “mayā sabbaṃ sāpateyyaṃ dhammadinnaṃ paṭicchāpetuṃ vaṭṭatī”ti. So tato pubbe āgacchanto dhammadinnaṃ vātapānena olokentiṃ disvā sitaṃ karoti. Taṃ divasaṃ pana vātapānena ṭhitaṃ anolokentova agamāsi. Sā “kiṃ nu kho idan”ti cintetvā “hotu, bhojanakāle jānissāmī”ti bhojanavelāya bhattaṃ upanāmesi. So aññesu divasesu “ehi, ekato bhuñjāmā”ti vadati, taṃ divasaṃ pana tuṇhībhūtova bhuñji. Sā “kenacideva kāraṇena kupito bhavissatī”ti cintesi. Atha naṃ visākho sukhanisinnavelāya taṃ pakkositvā “dhammadinne imasmiṃ gehe sabbaṃ sāpateyyaṃ paṭicchāhī”ti āha. Sā “kuddhā nāma sāpateyyaṃ na paṭicchāpenti, kiṃ nu kho etan”ti cintetvā “tumhe pana, sāmī”ti āha. Ahaṃ ito paṭṭhāya na kiñci vicāremīti. Tumhehi chaḍḍitaṃ kheḷaṃ ko paṭicchissati, evaṃ sante mama pabbajjaṃ anujānāthāti. So “sādhu, bhadde”ti sampaṭicchitvā mahantena sakkārena taṃ bhikkhunīupassayaṃ netvā pabbājesi. Sā laddhūpasampadā dhammadinnattherī nāma ahosi.

Sā pavivekakāmatāya bhikkhunīhi saddhiṃ janapadaṃ gantvā tattha viharantī na cirasseva saha paṭisambhidāhi arahattaṃ patvā “idāni maṃ nissāya ñātijanā puññāni karissantī”ti punadeva rājagahaṃ paccāgañchi. Upāsako tassā āgatabhāvaṃ sutvā “kena nu kho kāraṇena āgatā”ti bhikkhunīupassayaṃ gantvā theriṃ vanditvā ekamantaṃ nisinno “ukkaṇṭhitā nu khosi, ayyeti vattuṃ appatirūpaṃ, pañhamekaṃ naṃ pucchissāmī”ti cintetvā sotāpattimagge pañhaṃ pucchi, sā taṃ vissajjesi. Upāsako teneva upāyena sesamaggesupi pañhaṃ pucchitvā atikkamma pañhassa puṭṭhakāle tāya “accayāsi, āvuso, visākhā”ti vatvā “ākaṅkhamāno satthāraṃ upasaṅkamitvā imaṃ pañhaṃ puccheyyāsī”ti vutte theriṃ vanditvā uṭṭhāyāsanā satthu santikaṃ gantvā taṃ kathāsallāpaṃ sabbaṃ bhagavato ārocesi. Satthā “sukathitaṃ mama dhītāya dhammadinnāya, ahampetaṃ pañhaṃ vissajjento evameva vissajjeyyan”ti vatvā dhammaṃ desento imaṃ gāthamāha –

421.

“Yassa pure ca pacchā ca, majjhe ca natthi kiñcanaṃ;

Akiñcanaṃ anādānaṃ, tamahaṃ brūmi brāhmaṇan”ti.

Tattha pureti atītesu khandhesu. Pacchāti anāgatesu khandhesu. Majjheti paccuppannesu khandhesu. Natthi kiñcananti yassetesu ṭhānesu taṇhāgāhasaṅkhātaṃ kiñcanaṃ natthi, tamahaṃ rāgakiñcanādīhi akiñcanaṃ kassaci gahaṇassa abhāvena anādānaṃ brāhmaṇaṃ vadāmīti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Dhammadinnattherīvatthu aṭṭhatiṃsatimaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/26. Brāhmaṇavagga 婆罗门品 (Dhp 26, 383-423)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 26.38 Aṅgulimālattheravatthu 鸯掘魔尊者和大象 (Dhp 26.38, 422)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

422.

Usabhaṃ pavaraṃ vīraṃ, mahesiṃ vijitāvinaṃ;

Anejaṃ nhātakaṃ [nahātakaṃ (sī. syā. kaṃ pī.)] buddhaṃ, tamahaṃ brūmi brāhmaṇaṃ.

☸---------------------------------------------------------------------

四二二 如公牛般（无畏），最殊胜、勇猛者，伟大的仙人、胜利者，无（渴爱）动摇、已沐浴（清净）、觉悟者，我称他为婆罗汉。

☸.....................................................................

鸯掘魔尊者和大象（参考“证圣果的杀人凶手”偈173、“供养比赛”偈177）

毫无畏惧，尊贵、勇猛、智慧具足的人，

断除欲望、调伏五蕴烦恼，沐浴(内心无垢)清净，证悟的人，

我称之为婆罗门。 (偈 422)

有一次，波斯匿王和末利皇后以史无前例的无遮大会，供养佛陀和众多比丘。大会预计安排顶着伞的大象，为每一位比丘遮阳，但却缺少一只驯服的大象，所只好用一只尚未驯服的象来顶替。鸯掘魔尊者恰好被安排到这只大象。每个人都担心这只象会出纰漏，但当它被牵到尊者身边时，却变得乖顺。

后来，比丘们问尊者，当时心中害怕吗？他说不怕。

这些比丘向佛陀报告他的话，佛陀说：

“比丘们！没错，鸯掘魔当时毫无畏惧。像他一样的阿罗汉心中没有任何畏惧。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

39. Aṅgulimālattheravatthu

Usabhanti imaṃ dhammadesanaṃ satthā jetavane viharanto aṅgulimālattheraṃ ārabbha kathesi. Vatthu “na ve kadariyā devalokaṃ vajantī”ti (dha. pa. 177) gāthāvaṇṇanāya vuttameva. Vuttañhi tattha –

Bhikkhū aṅgulimālaṃ pucchiṃsu – “kiṃ nu kho, āvuso aṅgulimāla, duṭṭhahatthiṃ chattaṃ dhāretvā ṭhitaṃ disvā bhāyī”ti? “Na bhāyiṃ, āvuso”ti. Te satthāraṃ upasaṅkamitvā āhaṃsu – “aṅgulimālo, bhante, aññaṃ byākarotī”ti. Satthā “na, bhikkhave, mama putto aṅgulimālo bhāyati. Khīṇāsavausabhānañhi antare jeṭṭhakausabhā mama puttasadisā bhikkhū na bhāyantī”ti vatvā imaṃ gāthamāha –

422.

“Usabhaṃ pavaraṃ vīraṃ, mahesiṃ vijitāvinaṃ;

Anejaṃ nhātakaṃ buddhaṃ, tamahaṃ brūmi brāhmaṇan”ti.

Tassattho – acchambhitaṭṭhena usabhasadisatāya usabhaṃ uttamaṭṭhena pavaraṃ vīriyasampattiyā vīraṃ mahantānaṃ sīlakkhandhādīnaṃ esitattā mahesiṃ tiṇṇaṃ mārānaṃ vijitattā vijitāvinaṃ nhātakilesatāya nhātakaṃ catusaccabuddhatāya buddhaṃ taṃ evarūpaṃ ahaṃ brāhmaṇaṃ vadāmīti attho.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsūti.

Aṅgulimālattheravatthu ekūnacattālīsaṃ.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《2》Dhammapadapāḷi 法句经 (Dhp 1-26, 1-423)/26. Brāhmaṇavagga 婆罗门品 (Dhp 26, 383-423)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 26.39 Devahitabrāhmaṇavatthu 天作婆罗门供佛 (Dhp 26.39, 423)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

423.

Pubbenivāsaṃ yo vedi, saggāpāyañca passati,

Atho jātikkhayaṃ patto, abhiññāvosito muni;

Sabbavositavosānaṃ, tamahaṃ brūmi brāhmaṇaṃ.

Brāhmaṇavaggo chabbīsatimo niṭṭhito.

(Ettāvatā sabbapaṭhame yamakavagge cuddasa vatthūni, appamādavagge nava, cittavagge nava, pupphavagge dvādasa, bālavagge pannarasa, paṇḍitavagge ekādasa, arahantavagge dasa, sahassavagge cuddasa, pāpavagge dvādasa, daṇḍavagge ekādasa, jarāvagge nava, attavagge dasa, lokavagge ekādasa, buddhavagge nava [aṭṭha (ka.)], sukhavagge aṭṭha, piyavagge nava, kodhavagge aṭṭha, malavagge dvādasa, dhammaṭṭhavagge dasa, maggavagge dvādasa, pakiṇṇakavagge nava, nirayavagge nava, nāgavagge aṭṭha, taṇhāvagge dvādasa, bhikkhuvagge dvādasa, brāhmaṇavagge cattālīsāti pañcādhikāni tīṇi vatthusatāni.

Satevīsacatussatā, catusaccavibhāvinā;

Satattayañca vatthūnaṃ, pañcādhikaṃ samuṭṭhitāti) [( ) etthantare pāṭho videsapotthakesu natthi, aṭṭhakathāsuyeva dissati].

[dhammapadassa vaggassuddānaṃ§yamakaṃ pamādaṃ cittaṃ, pupphaṃ bālañca paṇḍitaṃ.§rahantaṃ sahassaṃ pāpaṃ, daṇḍaṃ jarā attalokaṃ.§buddhaṃ sukhaṃ piyaṃ kodhaṃ, malaṃ dhammaṭṭhamaggañca.§pakiṇṇakaṃ nirayaṃ nāgaṃ, taṇhā bhikkhū ca brāhmaṇo.§gāthāyuddānaṃ§yamake vīsagāthāyo, appamādalokamhi ca.§piye dvādasagāthāyo, citte jarattekādasa.§pupphabālasahassamhi, buddha magga pakiṇṇake.§soḷasa paṇḍite kodhe, niraye nāge catuddasa.§arahante dasaggāthā, pāpasukhamhi terasa.§sattarasa daṇḍadhammaṭṭhe, malamhi ekavīsati.§taṇhāvagge sattabbīsa, tevīsa bhikkhuvaggamhi.§brāhmaṇe ekatālīsa, catussatā satevīsa. (ka.)]

Dhammapade vaggānamuddānaṃ –

Yamakappamādo cittaṃ, pupphaṃ bālena paṇḍito;

Arahanto sahassañca, pāpaṃ daṇḍena te dasa.

Jarā attā ca loko ca, buddho sukhaṃ piyena ca;

Kodho malañca dhammaṭṭho, maggavaggena vīsati.

Pakiṇṇaṃ nirayo nāgo, taṇhā bhikkhu ca brāhmaṇo;

Ete chabbīsati vaggā, desitādiccabandhunā.

Gāthānamuddānaṃ –

Yamake vīsati gāthā, appamādamhi dvādasa;

Ekādasa cittavagge, pupphavaggamhi soḷasa.

Bāle ca soḷasa gāthā, paṇḍitamhi catuddasa;

Arahante dasa gāthā, sahasse honti soḷasa.

Terasa pāpavaggamhi, daṇḍamhi dasa satta ca;

Ekādasa jarā vagge, attavaggamhi tā dasa.

Dvādasa lokavaggamhi, buddhavaggamhi ṭhārasa [soḷasa (sabbattha)];

Sukhe ca piyavagge ca, gāthāyo honti dvādasa.

Cuddasa kodhavaggamhi, malavaggekavīsati;

Sattarasa ca dhammaṭṭhe, maggavagge sattarasa.

Pakiṇṇe soḷasa gāthā, niraye nāge ca cuddasa;

Chabbīsa taṇhāvaggamhi, tevīsa bhikkhuvaggikā.

Ekatālīsagāthāyo, brāhmaṇe vaggamuttame;

Gāthāsatāni cattāri, tevīsa ca punāpare;

Dhammapade nipātamhi, desitādiccabandhunāti.

Dhammapadapāḷi niṭṭhitā.

☸---------------------------------------------------------------------

四二三 了知自己的过去生，见到天界与恶趣，已达生之尽头（不再轮回），以无上智（神通）达成（究竟），圆满一切（修行），这样的牟尼，我称他为婆罗门。

☸.....................................................................

天作的供养

智者(牟尼)明白自己的前生，明辨天界和恶道，

不再轮回，证得无上智，

而且一切圆满的成就，我称之为婆罗门。 (偈 423)

佛陀有一次胃痛，他就请优波摩尊者前去向天作化缘，要一些热水。天作很高兴有这么难得的机缘，就供养佛陀热水和一些蜜糖。回到精舍后，尊者为佛陀准备好热水，让佛陀沐浴，沐浴后，尊者又为佛陀准备掺有热水的蜜糖让佛陀喝。佛陀喝下以后，胃舒服多了，天作就请教佛陀：“尊者，供养什么人的功德较大？”佛陀说：“天作，供养不再作恶的人，功德最大。”

☸.....................................................................

【Dhammapada-aṭṭhakathā 法句经义注】

40. Devahitabrāhmaṇavatthu

Pubbenivāsanti imaṃ dhammadesanaṃ satthā jetavane viharanto devahitabrāhmaṇassa pañhaṃ ārabbha kathesi.

Ekasmiñhi samaye bhagavā vātarogena ābādhiko hutvā upavāṇattheraṃ uṇhodakatthāya devahitabrāhmaṇassa santikaṃ pahiṇi. So gantvā satthu ābādhikabhāvaṃ ācikkhitvā uṇhodakaṃ yāci, taṃ sutvā brāhmaṇo tuṭṭhamānaso hutvā “lābhā vata me, yaṃ mama santikaṃ sammāsambuddho uṇhodakassatthāya sāvakaṃ pahiṇī”ti uṇhodakassa kājaṃ purisena gāhāpetvā phāṇitassa ca puṭaṃ upavāṇattherassa pādāsi. Thero taṃ gāhāpetvā vihāraṃ gantvā satthāraṃ uṇhodakena nhāpetvā uṇhodakena phāṇitaṃ āloḷetvā bhagavato pādāsi, tassa taṅkhaṇeyeva so ābādho paṭipassambhi. Brāhmaṇo cintesi – “kassa nu kho deyyadhammo dinno mahapphalo hoti, satthāraṃ pucchissāmī”ti so satthu santikaṃ gantvā tamatthaṃ pucchanto imaṃ gāthamāha –

“Kattha dajjā deyyadhammaṃ, kattha dinnaṃ mahapphalaṃ;

Kathañhi yajamānassa, kathaṃ ijjhati dakkhiṇā”ti. (saṃ. ni. 1.199);

Athassa satthā “evarūpassa brāhmaṇassa dinnaṃ mahapphalaṃ hotī”ti vatvā brāhmaṇaṃ pakāsento imaṃ gāthamāha –

423.

“Pubbenivāsaṃ yo vedi, saggāpāyañca passati;

Atho jātikkhayaṃ patto, abhiññāvosito muni; (Saṃ. ni. 1.199);

Sabbavositavosānaṃ, tamahaṃ brūmi brāhmaṇan”ti.

Tassattho – yo pubbenivāsaṃ pākaṭaṃ katvā jānāti, chabbīsatidevalokabhedaṃ saggañca catubbidhaṃ apāyañca dibbacakkhunā passati, atho jātikkhayasaṅkhātaṃ arahattaṃ patto, abhiññeyyaṃ dhammaṃ abhijānitvā pariññeyyaṃ parijānitvā pahātabbaṃ pahāya sacchikātabbaṃ sacchikatvā vosiko niṭṭhānaṃ patto, vusitavosānaṃ vā patto, āsavakkhayapaññāya monabhāvaṃ pattattā muni, tamahaṃ sabbesaṃ kilesānaṃ vosānaṃ arahattamaggañāṇaṃ brahmacariyavāsaṃ vutthabhāvena sabbavositavosānaṃ brāhmaṇaṃ vadāmīti.

Desanāvasāne bahū sotāpattiphalādīni pāpuṇiṃsu. Brāhmaṇopi pasannamānaso saraṇesu patiṭṭhāya upāsakattaṃ pavedesīti.

Devahitabrāhmaṇavatthu cattālīsaṃ.

Brāhmaṇavaggavaṇṇanā niṭṭhitā.

Chabbīsatimo vaggo.

Nigamanakathā

Ettāvatā sabbapaṭhame yamakavagge cuddasa vatthūni, appamādavagge nava, cittavagge nava, pupphavagge dvādasa, bālavagge pannarasa, paṇḍitavagge ekādasa, arahantavagge dasa, sahassavagge cuddasa, pāpavagge dvādasa, daṇḍavagge ekādasa, jarāvagge nava, attavagge dasa, lokavagge ekādasa, buddhavagge nava, sukhavagge aṭṭha, piyavagge nava, kodhavagge aṭṭha, malavagge dvādasa, dhammaṭṭhavagge dasa, maggavagge dvādasa, pakiṇṇakavagge nava, nirayavagge nava, nāgavagge aṭṭha, taṇhāvagge dvādasa, bhikkhuvagge dvādasa, brāhmaṇavagge cattālīsāti pañcādhikāni tīṇi vatthusatāni pakāsetvā nātisaṅkhepanātivitthāravasena uparacitā dvāsattatibhāṇavārapamāṇā dhammapadassa atthavaṇṇanā niṭṭhitāti.

Pattaṃ dhammapadaṃ yena, dhammarājenanuttaraṃ;

Gāthā dhammapade tena, bhāsitā yā mahesinā.

Satevīsā catussatā, catusaccavibhāvinā;

Satattayañhi vatthūnaṃ, pañcādhikā samuṭṭhitā.

Vihāre adhirājena, kāritamhi kataññunā;

Pāsāde sirikūṭassa, rañño viharatā mayā.

Atthabyañjanasampannaṃ, atthāya ca hitāya ca;

Lokassa lokanāthassa, saddhammaṭṭhitikamyatā.

Tāsaṃ aṭṭhakathaṃ etaṃ, karontena sunimmalaṃ;

Dvāsattatipamāṇāya, bhāṇavārehi pāḷiyā.

Yaṃ pattaṃ kusalaṃ tena, kusalā sabbapāṇinaṃ;

Sabbe ijjhantu saṅkappā, labhantu madhuraṃ phalanti.

Paramavisuddhasaddhābuddhivīriyapaṭimaṇḍitena sīlācārajjavamaddavādiguṇasamudayasamuditena sakasamayasamayantaragahanajjhogāhaṇasamatthena paññāveyyattiyasamannāgatena tipiṭakapariyattippabhede sāṭṭhakathe satthusāsane appaṭihatañāṇappabhāvena mahāveyyākaraṇena karaṇasampattijanitasukhaviniggatamadhurodāravacanalāvaṇṇayuttena yuttamuttavādinā vādīvarena mahākavinā pabhinnapaṭisambhidāparivāre chaḷabhiññāpaṭisambhidādippabhedaguṇapaṭimaṇḍite uttarimanussadhamme suppatiṭṭhitabuddhīnaṃ theravaṃsappadīpānaṃ therānaṃ mahāvihāravāsīnaṃ vaṃsālaṅkārabhūtena vipulavisuddhabuddhinā buddhaghosoti garūhi gahitanāmadheyyena therena katāyaṃ dhammapadaṭṭhakathā –

Tāva tiṭṭhatu lokasmiṃ, lokanittharaṇesinaṃ;

Dassentī kulaputtānaṃ, nayaṃ saddhādibuddhiyā.

Yāva buddhoti nāmampi, suddhacittassa tādino;

Lokamhi lokajeṭṭhassa, pavattati mahesinoti.

Iti tevīsādhikacatusatagāthāpañcādhikatisatavatthupaṭimaṇḍitā

Chabbīsativaggasamannāgatā dhammapadavaṇṇanā samattā.

Dhammapada-aṭṭhakathā sabbākārena niṭṭhitā.

☸- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/1. Bodhivagga 菩提品 (Ud 1, 1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1 Paṭhamabodhisutta 菩提一 (Ud 1.1)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

Namo tassa bhagavato arahato sammāsambuddhassa

Khuddakanikāye

Udānapāḷi

1. Bodhivaggo

1. Paṭhamabodhisuttaṃ

1. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre bodhirukkhamūle paṭhamābhisambuddho. Tena kho pana samayena bhagavā sattāhaṃ ekapallaṅkena nisinno hoti vimuttisukhapaṭisaṃvedī [vimuttisukhaṃ paṭisaṃvedī (syā. pī. ka.)]. Atha kho bhagavā tassa sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā rattiyā paṭhamaṃ yāmaṃ paṭiccasamuppādaṃ anulomaṃ sādhukaṃ manasākāsi –

“Iti imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati, yadidaṃ – avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Yadā have pātubhavanti dhammā,

Ātāpino jhāyato brāhmaṇassa;

Athassa kaṅkhā vapayanti sabbā,

Yato pajānāti sahetudhamman”ti. paṭhamaṃ;

☸---------------------------------------------------------------------

自说经

皈命彼世尊 应供等觉者

第一品 菩提品

一

我是这样听说的。那时，世尊刚刚证得正觉，住在优楼比螺村尼连禅河边的菩提树下。那时，世尊结跏趺坐，连续七天感受着解脱的快乐。过了七天，世尊从禅定中出定，在夜晚的初更时分，仔细地、顺向地思惟缘起法：

“有此则有彼，此生则彼生：即，因为无明，所以有行；因为行，所以有识；因为识，所以有名色；因为名色，所以有六处；因为六处，所以有触；因为触，所以有受；因为受，所以有爱；因为爱，所以有取；因为取，所以有有；因为有，所以有生；因为生，所以有老死、愁、悲、苦、忧、恼产生。像这样，这整个苦蕴就生起了。”

世尊明白了这个道理后，就在那时诵出这首自说偈：

“当诸法显现，于精进禅修的婆罗门；

彼时了知了诸法的因缘，他的一切疑惑便烟消云散。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/1. Bodhivagga 菩提品 (Ud 1, 1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2 Dutiyabodhisutta 菩提二 (Ud 1.2)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyabodhisuttaṃ

2. Evaṃ me sutaṃ – eka samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre bodhirukkhamūle paṭhamābhisambuddho. Tena kho pana samayena bhagavā sattāhaṃ ekapallaṅkena nisinno hoti vimuttisukhapaṭisaṃvedī. Atha kho bhagavā tassa sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā rattiyā majjhimaṃ yāmaṃ paṭiccasamuppādaṃ paṭilomaṃ sādhukaṃ manasākāsi –

“Iti imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati, yadidaṃ – avijjānirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Yadā have pātubhavanti dhammā,

Ātāpino jhāyato brāhmaṇassa;

Athassa kaṅkhā vapayanti sabbā,

Yato khayaṃ paccayānaṃ avedī”ti. dutiyaṃ;

☸---------------------------------------------------------------------

二

我是这样听说的。那时，世尊刚刚证得正觉，住在优楼比螺村尼连禅河边的菩提树下。那时，世尊结跏趺坐，连续七天感受着解脱的快乐。过了七天，世尊从禅定中出定，在夜晚的中更时分，仔细地、逆向地思惟缘起法：

“无此则无彼，此灭则彼灭：即，因为无明灭，所以行灭；因为行灭，所以识灭；因为识灭，所以名色灭；因为名色灭，所以六处灭；因为六处灭，所以触灭；因为触灭，所以受灭；因为受灭，所以爱灭；因为爱灭，所以取灭；因为取灭，所以有灭；因为有灭，所以生灭；因为生灭，所以老死、愁、悲、苦、忧、恼灭。像这样，这整个苦蕴就熄灭了。”

世尊明白了这个道理后，就在那时诵出这首自说偈：

“当诸法显现，于精进禅修的婆罗门；

彼时了知了诸缘的坏灭，他的一切疑惑便烟消云散。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/1. Bodhivagga 菩提品 (Ud 1, 1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3 Tatiyabodhisutta 菩提三 (Ud 1.3)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Tatiyabodhisuttaṃ

3. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre bodhirukkhamūle paṭhamābhisambuddho. Tena kho pana samayena bhagavā sattāhaṃ ekapallaṅkena nisinno hoti vimuttisukhapaṭisaṃvedī. Atha kho bhagavā tassa sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā rattiyā pacchimaṃ yāmaṃ paṭiccasamuppādaṃ anulomapaṭilomaṃ sādhukaṃ manasākāsi –

“Iti imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati, imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhati; yadidaṃ – avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

“Avijjāya tveva asesavirāganirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Yadā have pātubhavanti dhammā,

Ātāpino jhāyato brāhmaṇassa;

Vidhūpayaṃ tiṭṭhati mārasenaṃ,

Sūriyova [suriyova (sī. syā. kaṃ. pī.)] obhāsayamantalikkhan”ti. tatiyaṃ;

☸---------------------------------------------------------------------

三

我是这样听说的。那时，世尊刚刚证得正觉，住在优楼比螺村尼连禅河边的菩提树下。那时，世尊结跏趺坐，连续七天感受着解脱的快乐。过了七天，世尊从禅定中出定，在夜晚的后更时分，仔细地、顺向及逆向地思惟缘起法：

“有此则有彼，此生则彼生；无此则无彼，此灭则彼灭。即，因为无明，所以有行；因为行，所以有识；因为识，所以有名色；因为名色，所以有六处；因为六处，所以有触；因为触，所以有受；因为受，所以有爱；因为爱，所以有取；因为取，所以有有；因为有，所以有生；因为生，所以有老死、愁、悲、苦、忧、恼产生。像这样，这整个苦蕴就生起了。

又因为无明的无余离贪和灭尽，所以行灭；因为行灭，所以识灭；因为识灭，所以名色灭；因为名色灭，所以六处灭；因为六处灭，所以触灭；因为触灭，所以受灭；因为受灭，所以爱灭；因为爱灭，所以取灭；因为取灭，所以有灭；因为有灭，所以生灭；因为生灭，所以老死、愁、悲、苦、忧、恼灭尽。像这样，这整个苦蕴就熄灭了。”

世尊明白了这个道理后，就在那时诵出这首自说偈：

“当诸法显现，于精进禅修的婆罗门；

他驱散了魔罗的军队而住立，犹如太阳照亮天空。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/1. Bodhivagga 菩提品 (Ud 1, 1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4 Huṃhuṅkasutta 骄慢心 (Ud 1.4)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Huṃhuṅkasuttaṃ

4. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho. Tena kho pana samayena bhagavā sattāhaṃ ekapallaṅkena nisinno hoti vimuttisukhapaṭisaṃvedī. Atha kho bhagavā tassa sattāhassa accayena tamhā samādhimhā vuṭṭhāsi.

Atha kho aññataro huṃhuṅkajātiko [huhuṅkajātiko (sī. syā. kaṃ. pī.)] brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho so brāhmaṇo bhagavantaṃ etadavoca – “kittāvatā nu kho, bho gotama, brāhmaṇo hoti, katame ca pana brāhmaṇakaraṇā [brāhmaṇakārakā (ka.)] dhammā”ti?

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Yo brāhmaṇo bāhitapāpadhammo,

Nihuṃhuṅko [nihuhuṅko (sī. syā. kaṃ pī.)] nikkasāvo yatatto;

Vedantagū vūsitabrahmacariyo,

Dhammena so brahmavādaṃ vadeyya;

Yassussadā natthi kuhiñci loke”ti. catutthaṃ;

☸---------------------------------------------------------------------

四

我是这样听说的。那时，世尊刚刚证得正觉，住在优楼比螺村尼连禅河边的牧羊人的榕树下。那时，世尊结跏趺坐，连续七天感受着解脱的快乐。过了七天，世尊从禅定中出定。

这时，有一位生性傲慢（常作“哼哼”声以示轻蔑）的婆罗门来到世尊那里；到了之后，与世尊互相问候，说了些值得记忆的寒暄话，然后站在一边。站在一边的这位婆罗门对世尊这样说道：“尊贵的乔达摩！怎么样才算是婆罗门？又有哪些法是成就婆罗门的呢？”

世尊了知此事后，就在那时诵出这首自说偈：

“若有婆罗门，已排除恶法，

不傲慢、无垢、自我已调伏；

吠陀已究竟，梵行已圆满，

他才能够如法地宣称自己是婆罗门；

他在世间任何地方，都没有骄慢执着。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/1. Bodhivagga 菩提品 (Ud 1, 1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5 Brāhmaṇasutta 婆罗门法 (Ud 1.5)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Brāhmaṇasuttaṃ

5. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā ca sāriputto āyasmā ca mahāmoggallāno āyasmā ca mahākassapo āyasmā ca mahākaccāno [mahākaccāyano (sī. pī. ka.)] āyasmā ca mahākoṭṭhiko āyasmā ca mahākappino āyasmā ca mahācundo āyasmā ca anuruddho āyasmā ca revato āyasmā ca nando [ānando (sī. pī.)] yena bhagavā tenupasaṅkamiṃsu.

Addasā kho bhagavā te āyasmante dūratova āgacchante; disvāna bhikkhū āmantesi – “ete, bhikkhave, brāhmaṇā āgacchanti; ete, bhikkhave, brāhmaṇā āgacchantī”ti. Evaṃ vutte, aññataro brāhmaṇajātiko bhikkhu bhagavantaṃ etadavoca – “kittāvatā nu kho, bhante, brāhmaṇo hoti, katame ca pana brāhmaṇakaraṇā dhammā”ti?

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Bāhitvā pāpake dhamme, ye caranti sadā satā;

Khīṇasaṃyojanā buddhā, te ve [teva (sī.)] lokasmi brāhmaṇā”ti. pañcamaṃ;

☸---------------------------------------------------------------------

五

我是这样听说的。那时，世尊住在舍卫城的祇陀林给孤独园。那时，尊者舍利弗、尊者大目犍连、尊者大迦叶、尊者大迦旃延、尊者大拘絺罗、尊者大劫宾那、尊者大纯陀、尊者阿㝹楼驮、尊者离婆多、尊者难陀等，前往世尊那里。

世尊看见这些尊者们从远处走来，看到后便对比丘们说：“比丘们，这些婆罗门来了！比丘们，这些婆罗门来了！” 这样说过之后。一位婆罗门出身的比丘对世尊这样说道：“尊者！怎么样才算是婆罗门？又有哪些法是成就婆罗门的呢？”

世尊了知此事后，就在那时诵出这首自说偈：

“已排除恶法，恒常具正念，

诸结已断尽，觉悟者，

他们，在这世间中，才是婆罗门。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/1. Bodhivagga 菩提品 (Ud 1, 1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.6 Mahākassapasutta 大迦叶 (Ud 1.6)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Mahākassapasuttaṃ

6. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā mahākassapo pippaliguhāyaṃ [pipphaliguhāyaṃ (syā.), simbaliguhāyaṃ (ka.)] viharati ābādhiko [ābādhiko hoti (syā. pī.)] dukkhito bāḷhagilāno. Atha kho āyasmā mahākassapo aparena samayena tamhā ābādhā vuṭṭhāsi. Atha kho āyasmato mahākassapassa tamhā ābādhā vuṭṭhitassa etadahosi – “yaṃnūnāhaṃ rājagahaṃ piṇḍāya paviseyyan”ti.

Tena kho pana samayena pañcamattāni devatāsatāni ussukkaṃ āpannāni honti āyasmato mahākassapassa piṇḍapātapaṭilābhāya. Atha kho āyasmā mahākassapo tāni pañcamattāni devatāsatāni paṭikkhipitvā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi – yena daliddavisikhā kapaṇavisikhā pesakāravisikhā. Addasā kho bhagavā āyasmantaṃ mahākassapaṃ rājagahe piṇḍāya carantaṃ yena daliddavisikhā kapaṇavisikhā pesakāravisikhā.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Anaññaposimaññātaṃ, dantaṃ sāre patiṭṭhitaṃ;

Khīṇāsavaṃ vantadosaṃ, tamahaṃ brūmi brāhmaṇan”ti. chaṭṭhaṃ;

☸---------------------------------------------------------------------

六

我是这样听说的。那时，世尊住在王舍城的竹林迦兰陀迦园。那时，尊者大迦叶住在毕钵罗石窟，生了病，病得很重，非常痛苦。后来，尊者大迦叶从那场病中痊愈了。病好之后，尊者大迦叶这样想：“我应当进王舍城去托钵。”

当时，大约有五百位天神热切地想方设法要让尊者大迦叶得到供养。然而，尊者大迦叶拒绝了那五百位天神，在午前时分，穿好内衣，拿着钵和外衣，进入王舍城，前往那些贫民区、穷人区、织工区去托钵。世尊看见尊者大迦叶正在王舍城的贫民区、穷人区、织工区托钵。

世尊了知此事后，就在那时诵出这首自说偈：

“不依赖他养，了知已调伏，

安住于核心；诸漏已断尽，

过失已除尽，我称这样的人，

为真婆罗门。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/1. Bodhivagga 菩提品 (Ud 1, 1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.7 Ajakalāpakasutta 羊群夜叉 (Ud 1.7)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Ajakalāpakasuttaṃ

7. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā pāvāyaṃ [pāṭaliyaṃ (pī.)] viharati ajakalāpake cetiye, ajakalāpakassa yakkhassa bhavane. Tena kho pana samayena bhagavā rattandhakāratimisāyaṃ abbhokāse nisinno hoti; devo ca ekamekaṃ phusāyati. Atha kho ajakalāpako yakkho bhagavato bhayaṃ chambhitattaṃ lomahaṃsaṃ uppādetukāmo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato avidūre tikkhattuṃ “akkulo pakkulo”ti akkulapakkulikaṃ akāsi – “eso te, samaṇa, pisāco”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Yadā sakesu dhammesu, pāragū hoti brāhmaṇo;

Atha etaṃ pisācañca, pakkulañcātivattatī”ti. sattamaṃ;

☸---------------------------------------------------------------------

七

我这样听闻：那时，世尊住在波婆村羊群夜叉住所的羊群庙。那时，世尊在漆黑的雨夜，坐在户外，天上正下着零星的雨点。这时，羊群夜叉想要让世尊感到害怕、惊恐、毛骨悚然，就来到世尊跟前；靠近后，在世尊不远处三次发出‘阿库罗——叭库罗’的吓人声音，想要恐吓，并这样喊道：“你这沙门！这是你的恶鬼！”

世尊了知此事后，在那时诵出此自说颂：

“当婆罗门于自己的诸法，已达到通达彼岸时；那时他便超越了这恶鬼，以及那（叭库罗）怪声。”第七经；

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/1. Bodhivagga 菩提品 (Ud 1, 1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.8 Saṅgāmajisutta 尊者战胜 (Ud 1.8)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Saṅgāmajisuttaṃ

8. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā saṅgāmaji sāvatthiṃ anuppatto hoti bhagavantaṃ dassanāya. Assosi kho āyasmato saṅgāmajissa purāṇadutiyikā – “ayyo kira saṅgāmaji sāvatthiṃ anuppatto”ti. Sā dārakaṃ ādāya jetavanaṃ agamāsi.

Tena kho pana samayena āyasmā saṅgāmaji aññatarasmiṃ rukkhamūle divāvihāraṃ nisinno hoti. Atha kho āyasmato saṅgāmajissa purāṇadutiyikā yenāyasmā saṅgāmaji tenupasaṅkami; upasaṅkamitvā āyasmantaṃ saṅgāmajiṃ etadavoca – “khuddaputtañhi [khuddaputtāmhi (sī.)], samaṇa, posa man”ti. Evaṃ vutte, āyasmā saṅgāmaji tuṇhī ahosi.

Dutiyampi kho āyasmato saṅgāmajissa purāṇadutiyikā āyasmantaṃ saṅgāmajiṃ etadavoca – “khuddaputtañhi, samaṇa, posa man”ti. Dutiyampi kho āyasmā saṅgāmaji tuṇhī ahosi.

Tatiyampi kho āyasmato saṅgāmajissa purāṇadutiyikā āyasmantaṃ saṅgāmajiṃ etadavoca – “khuddaputtañhi, samaṇa, posa man”ti. Tatiyampi kho āyasmā saṅgāmaji tuṇhī ahosi.

Atha kho āyasmato saṅgāmajissa purāṇadutiyikā taṃ dārakaṃ āyasmato saṅgāmajissa purato nikkhipitvā pakkāmi [pakkami (ka.) evamuparipi] – “eso [esa (sī. ka.)] te, samaṇa, putto; posa nan”ti.

Atha kho āyasmā saṅgāmaji taṃ dārakaṃ neva olokesi nāpi ālapi. Atha kho āyasmato saṅgāmajissa purāṇadutiyikā avidūraṃ [avidūre (syā. pī.)] gantvā apalokentī addasa āyasmantaṃ saṅgāmajiṃ taṃ dārakaṃ neva olokentaṃ nāpi ālapantaṃ, disvānassā etadahosi – “na cāyaṃ samaṇo puttenapi atthiko”ti. Tato paṭinivattitvā dārakaṃ ādāya pakkāmi. Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena āyasmato saṅgāmajissa purāṇadutiyikāya evarūpaṃ vippakāraṃ.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Āyantiṃ nābhinandati, pakkamantiṃ na socati;

Saṅgā saṅgāmajiṃ muttaṃ, tamahaṃ brūmi brāhmaṇan”ti. aṭṭhamaṃ;

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八

我这样听闻：那时，世尊住在舍卫城的祇陀林给孤独园。那时，具寿战胜为了拜见世尊来到了舍卫城。当时，具寿战胜的前妻听闻说：“尊者战胜据说已经来到舍卫城了。”她便带着孩子前往祇陀林。

那时，具寿战胜正在某棵树下坐着进行日间禅修。这时，具寿战胜的前妻来到具寿战胜那里；走近后，对具寿战胜说：“沙门！我（带着）幼儿，请你抚养我吧。”（另一种解读：沙门！我是小儿子的母亲，请你抚养我吧。）听了这话，具寿战胜沉默不语。

具寿战胜的前妻第二次对具寿战胜说：“沙门！我（带着）幼儿，请你抚养我吧。”具寿战胜第二次沉默不语。

具寿战胜的前妻第三次对具寿战胜说：“沙门！我（带着）幼儿，请你抚养我吧。”具寿战胜第三次沉默不语。

于是，具寿战胜的前妻将那个孩子放在具寿战胜面前，转身离开，说道：“沙门！这是你的儿子，你抚养他吧。”

然而，具寿战胜既不看那孩子，也不与他说话。这时，具寿战胜的前妻走到不远处回头张望，看见具寿战胜既不看那孩子，也不与他说话，看到这情景她心想：“这位沙门连儿子都不需要了。”于是她从那里返回来，抱起孩子离开了。世尊以清净、超越常人的天眼，看见了具寿战胜前妻这般行为的困境。

世尊了知此事后，在那时诵出此自说颂：

“（她）来时不欢迎，（她）去时不悲伤。从束缚中解脱的战胜，我称他为婆罗门。”第八经；

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/1. Bodhivagga 菩提品 (Ud 1, 1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.9 Jaṭilasutta 结发外道 (Ud 1.9)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Jaṭilasuttaṃ

9. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā gayāyaṃ viharati gayāsīse. Tena kho pana samayena sambahulā jaṭilā sītāsu hemantikāsu rattīsu antaraṭṭhake himapātasamaye gayāyaṃ ummujjantipi nimujjantipi, ummujjanimujjampi karonti osiñcantipi, aggimpi juhanti – “iminā suddhī”ti.

Addasā kho bhagavā te sambahule jaṭile sītāsu hemantikāsu rattīsu antaraṭṭhake himapātasamaye gayāyaṃ ummujjantepi nimujjantepi ummujjanimujjampi karonte [ummujjanimujjaṃ karontepi (sī. pī. ka.)] osiñcantepi aggimpi juhante – “iminā suddhī”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Na udakena sucī hotī, bahvettha nhāyatī [nahāyatī (sī.)] jano;

Yamhi saccañca dhammo ca, so sucī so ca brāhmaṇo”ti. navamaṃ;

☸---------------------------------------------------------------------

九

我这样听闻：那时，世尊住在伽耶的伽耶山顶（象头山）。

那时，有很多结发外道，在寒冷的冬季夜晚，在前后八天的降雪期间，在伽耶河中进行浸没、浮起、或沉或浮，还用水浇身，并向火祭祀，（认为）：“以此（方式）得清净。”

世尊看见那众多结发外道在寒冷的冬季夜晚，在前后八天的降雪期间，在伽耶河中进行浸没、浮起、或沉或浮，用水浇身，并向火祭祀，（认为）：“以此（方式）得清净。”

世尊了知此事后，在那时诵出此自说颂：

“清净并非通过水，纵然众人在此沐浴；谁身具真谛与正法，他才是清净的婆罗门。”第九经；

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/1. Bodhivagga 菩提品 (Ud 1, 1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.10 Bāhiyasutta 婆醯 (Ud 1.10)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Bāhiyasuttaṃ

10. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bāhiyo dārucīriyo suppārake paṭivasati samuddatīre sakkato garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. Atha kho bāhiyassa dārucīriyassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – “ye kho keci loke arahanto vā arahattamaggaṃ vā samāpannā, ahaṃ tesaṃ aññataro”ti.

Atha kho bāhiyassa dārucīriyassa purāṇasālohitā devatā anukampikā atthakāmā bāhiyassa dārucīriyassa cetasā cetoparivitakkamaññāya yena bāhiyo dārucīriyo tenupasaṅkami; upasaṅkamitvā bāhiyaṃ dārucīriyaṃ etadavoca – “neva kho tvaṃ, bāhiya, arahā, nāpi arahattamaggaṃ vā samāpanno. Sāpi te paṭipadā natthi yāya tvaṃ arahā vā assa [assasi (syā. ka.)] arahattamaggaṃ vā samāpanno”ti.

“Atha ke carahi sadevake loke arahanto vā arahattamaggaṃ vā samāpanno”ti? “Atthi, bāhiya, uttaresu janapadesu [janapade (sī.)] sāvatthi nāma nagaraṃ. Tattha so bhagavā etarahi viharati arahaṃ sammāsambuddho. So hi, bāhiya, bhagavā arahā ceva arahattāya ca dhammaṃ desetī”ti.

Atha kho bāhiyo dārucīriyo tāya devatāya saṃvejito tāvadeva suppārakamhā pakkāmi. Sabbattha ekarattiparivāsena yena sāvatthi jetavanaṃ anāthapiṇḍikassa ārāmo tenupasaṅkami. Tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti. Atha kho bāhiyo dārucīriyo yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca – “kahaṃ nu kho, bhante, etarahi bhagavā viharati arahaṃ sammāsambuddho? Dassanakāmamhā mayaṃ taṃ bhagavantaṃ arahantaṃ sammāsambuddhan”ti. “Antaragharaṃ paviṭṭho kho, bāhiya, bhagavā piṇḍāyā”ti.

Atha kho bāhiyo dārucīriyo taramānarūpo jetavanā nikkhamitvā sāvatthiṃ pavisitvā addasa bhagavantaṃ sāvatthiyaṃ piṇḍāya carantaṃ pāsādikaṃ pasādanīyaṃ santindriyaṃ santamānasaṃ uttamadamathasamathamanuppattaṃ dantaṃ guttaṃ yatindriyaṃ nāgaṃ. Disvāna yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato pāde sirasā nipatitvā bhagavantaṃ etadavoca – “desetu me, bhante bhagavā, dhammaṃ; desetu, sugato, dhammaṃ, yaṃ mamassa dīgharattaṃ hitāya sukhāyā”ti. Evaṃ vutte, bhagavā bāhiyaṃ dārucīriyaṃ etadavoca – “akālo kho tāva, bāhiya, antaragharaṃ paviṭṭhamhā piṇḍāyā”ti.

Dutiyampi kho bāhiyo dārucīriyo bhagavantaṃ etadavoca – “dujjānaṃ kho panetaṃ, bhante, bhagavato vā jīvitantarāyānaṃ, mayhaṃ vā jīvitantarāyānaṃ. Desetu me, bhante bhagavā, dhammaṃ; desetu, sugato, dhammaṃ, yaṃ mamassa dīgharattaṃ hitāya sukhāyā”ti. Dutiyampi kho bhagavā bāhiyaṃ dārucīriyaṃ etadavoca – “akālo kho tāva, bāhiya, antaragharaṃ paviṭṭhamhā piṇḍāyā”ti.

Tatiyampi kho bāhiyo dārucīriyo bhagavantaṃ etadavoca – “dujjānaṃ kho panetaṃ, bhante, bhagavato vā jīvitantarāyānaṃ, mayhaṃ vā jīvitantarāyānaṃ. Desetu me bhante bhagavā, dhammaṃ; desetu, sugato, dhammaṃ, yaṃ mamassa dīgharattaṃ hitāya sukhāyā”ti.

“Tasmātiha te, bāhiya, evaṃ sikkhitabbaṃ – ‘diṭṭhe diṭṭhamattaṃ bhavissati, sute sutamattaṃ bhavissati, mute mutamattaṃ bhavissati, viññāte viññātamattaṃ bhavissatī’ti. Evañhi te, bāhiya, sikkhitabbaṃ. Yato kho te, bāhiya, diṭṭhe diṭṭhamattaṃ bhavissati, sute sutamattaṃ bhavissati, mute mutamattaṃ bhavissati, viññāte viññātamattaṃ bhavissati, tato tvaṃ, bāhiya, na tena; yato tvaṃ, bāhiya, na tena tato tvaṃ, bāhiya, na tattha; yato tvaṃ, bāhiya, na tattha, tato tvaṃ, bāhiya, nevidha na huraṃ na ubhayamantarena. Esevanto dukkhassā”ti.

Atha kho bāhiyassa dārucīriyassa bhagavato imāya saṃkhittāya dhammadesanāya tāvadeva anupādāya āsavehi cittaṃ vimucci.

Atha kho bhagavā bāhiyaṃ dārucīriyaṃ iminā saṃkhittena ovādena ovaditvā pakkāmi. Atha kho acirapakkantassa bhagavato bāhiyaṃ dārucīriyaṃ gāvī taruṇavacchā adhipatitvā [adhipātetvā (sī. syā. pī.), adhipātitvā (ka.)] jīvitā voropesi.

Atha kho bhagavā sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto sambahulehi bhikkhūhi saddhiṃ nagaramhā nikkhamitvā addasa bāhiyaṃ dārucīriyaṃ kālaṅkataṃ [kālakataṃ (sī. syā. kaṃ.)]; disvāna bhikkhū āmantesi – “gaṇhatha, bhikkhave, bāhiyassa dārucīriyassa sarīrakaṃ; mañcakaṃ āropetvā nīharitvā jhāpetha; thūpañcassa karotha. Sabrahmacārī vo, bhikkhave, kālaṅkato”ti.

“Evaṃ, bhante”ti kho te bhikkhū bhagavato paṭissutvā bāhiyassa dārucīriyassa sarīrakaṃ mañcakaṃ āropetvā nīharitvā jhāpetvā thūpañcassa katvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – “daḍḍhaṃ, bhante, bāhiyassa dārucīriyassa sarīraṃ, thūpo cassa kato. Tassa kā gati, ko abhisamparāyo”ti? “Paṇḍito, bhikkhave, bāhiyo dārucīriyo paccapādi dhammassānudhammaṃ; na ca maṃ dhammādhikaraṇaṃ vihesesi. Parinibbuto, bhikkhave, bāhiyo dārucīriyo”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Yattha āpo ca pathavī, tejo vāyo na gādhati;

Na tattha sukkā jotanti, ādicco nappakāsati;

Na tattha candimā bhāti, tamo tattha na vijjati.

“Yadā ca attanāvedi [vedhī (ka.)], muni monena brāhmaṇo;

Atha rūpā arūpā ca, sukhadukkhā pamuccatī”ti. dasamaṃ;

(Ayampi udāno vutto bhagavatā iti me sutanti.) [( ) syāmapotthake natthi]

Bodhivaggo paṭhamo niṭṭhito.

Tassuddānaṃ –

Tayo bodhi ca huṃhuṅko [tayo ca bodhi nigrodho (sabbattha)], brāhmaṇo [te therā (sī. syā. pī.), thero (ka.)] kassapena ca;

Aja [pāvāya (sī. syā.), pāṭaliyaṃ (pī.), pāvā (ka.)] saṅgāma jaṭilā, bāhiyenāti te dasāti.

☸---------------------------------------------------------------------

一○

我这样听闻：那时，世尊住在舍卫城的祇陀林给孤独园。那时，穿树皮衣的婆醯住在苏波罗哥的海边，受到人们的尊敬、器重、尊重、供养、敬奉，得到很多衣服、饮食、住所、床座、治病所需的药品和资具。

那时，穿树皮衣的婆醯独自静处时，心中生起这样的思考：“世上所有是阿罗汉或已证入阿罗汉道的人，我是他们中的一员吗？”

这时，一位与穿树皮衣的婆醯有宿缘、出于怜悯、希望他获得利益的天人，以心了知了婆醯的心中思考，来到婆醯那里；走近后，对穿树皮衣的婆醯说：“婆醯！你并非阿罗汉，也未证入阿罗汉道。你甚至没有具备那样的修行方法，使你成为阿罗汉或证入阿罗汉道。”

（婆醯问：）“那么，如今在有天神的世界里，谁是阿罗汉或已证入阿罗汉道的人呢？”（天人答：）“婆醯！在北方的国土中，有名为舍卫城的城市。现在，那位世尊、阿罗汉、正等正觉者正住在那里。婆醯！那位世尊确实是阿罗汉，并且教导通向阿罗汉果位的法。”

于是，穿树皮衣的婆醯被那位天人的话所警醒，立刻从苏波罗哥出发，（日夜兼程）在所有地方都只住一夜，来到了舍卫城的祇陀林给孤独园。那时，正好有很多比丘在露天处经行。于是，穿树皮衣的婆醯来到那些比丘那里；走近后，问那些比丘说：“尊者们！现在世尊、阿罗汉、正等正觉者住在哪里呢？我们渴望见到那位世尊、阿罗汉、正等正觉者。”（比丘们答：）“婆醯！世尊已进入村落里乞食去了。”

于是，穿树皮衣的婆醯急忙离开祇陀林，进入舍卫城，看见世尊正在舍卫城中乞食，仪态庄严，令人心生喜悦，诸根寂静，内心安宁，已达到最高的调伏与寂止，已调伏、守护、制御诸根，如龙象般（安稳）。看到后，他来到世尊跟前；走近后，以头顶礼世尊双足，对世尊说：“尊者，世尊！请为我说法！善逝！请为我说法，愿这法能为我带来长久的利益和安乐！”听了这话，世尊对穿树皮衣的婆醯说：“婆醯！现在还不是时候，我们正在村落里乞食。”

穿树皮衣的婆醯第二次对世尊说：“尊者！世尊的生命或有无常，我的生命也或有无常，这是难以预料的。尊者，世尊！请为我说法！善逝！请为我说法，愿这法能为我带来长久的利益和安乐！”世尊第二次对穿树皮衣的婆醯说：“婆醯！现在还不是时候，我们正在村落里乞食。”

穿树皮衣的婆醯第三次对世尊说：“尊者！世尊的生命或有无常，我的生命也或有无常，这是难以预料的。尊者，世尊！请为我说法！善逝！请为我说法，愿这法能为我带来长久的利益和安乐！”

（世尊说：）“那么，婆醯，你应该这样学习：‘在看见时，就仅仅是看见；在听闻时，就仅仅是听闻；在感受时（指嗅、味、触），就仅仅是感受；在认知时，就仅仅是认知。’婆醯，你就应这样学习。婆醯，当你能够做到：在看见时，仅仅是看见；在听闻时，仅仅是听闻；在感受时，仅仅是感受；在认知时，仅仅是认知，那么，婆醯，你就不会执着于‘那个’（经验本身）；婆醯，当你不执着于‘那个’时，那么，婆醯，你就不会滞留于‘那里’（经验发生的地点或情境）；婆醯，当你不滞留于‘那里’时，那么，婆醯，你就既不在此世，也不在彼世，也不在两者之间。这，就是苦的终结。”

于是，穿树皮衣的婆醯听了世尊这简要的法教，当下内心就从诸漏中解脱出来，无有执取。

世尊用这简要的教诫教导了穿树皮衣的婆醯后，便离开了。世尊离开后不久，一头带着小牛的母牛冲撞了穿树皮衣的婆醯，夺去了他的生命。

这时，世尊在舍卫城乞食完毕，午后从乞食处返回，与众多比丘一起出城，看见穿树皮衣的婆醯已经命终。看到后，世尊对比丘们说：“比丘们！去拿起穿树皮衣的婆醯的遗体，放在担架上，运出去火化，并为他建塔。比丘们！你们的一位同梵行者已经命终了。”

“是，尊者。”那些比丘应诺世尊后，将穿树皮衣的婆醯的遗体放在担架上，运出去火化，并为他建了塔，然后来到世尊那里；走近后，顶礼世尊，坐在一旁。坐在一旁后，那些比丘对世尊说：“尊者！穿树皮衣的婆醯的遗体已经火化了，他的塔也建好了。他的去处如何？他的来世如何？”（世尊答：）“比丘们！穿树皮衣的婆醯是位智者，他实践了与法相应的法，没有因法义的探讨而烦扰我。比丘们！穿树皮衣的婆醯已经般涅槃了。”

世尊了知此事后，在那时诵出此自说颂：

“此处水、地、火、风四大元素无所依附；此处星辰不发光，太阳也不显现；此处月亮不明亮，黑暗也不存在。

当牟尼婆罗门以寂静智慧，亲身证悟之时；便从色与无色、乐与苦中解脱。”第十经；

（“我听闻此自说颂是世尊所说。”）[（ ）括号内文字在暹罗版本中没有]

菩提品第一 终结。

该品摄颂：

三则菩提与榕树，婆罗门与迦叶长老；羊群（波婆村）、战胜、结发外道，以及婆醯，共此十经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/2. Mucalindavagga 目真邻陀品 (Ud 2, 11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1 Mucalindasutta 目真邻陀树 (Ud 2.1, 11)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Mucalindavaggo

1. Mucalindasuttaṃ

11. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre mucalindamūle paṭhamābhisambuddho. Tena kho pana samayena bhagavā sattāhaṃ ekapallaṅkena nisinno hoti vimuttisukhapaṭisaṃvedī.

Tena kho pana samayena mahā akālamegho udapādi sattāhavaddalikā sītavātaduddinī. Atha kho mucalindo nāgarājā sakabhavanā nikkhamitvā bhagavato kāyaṃ sattakkhattuṃ bhogehi parikkhipitvā uparimuddhani mahantaṃ phaṇaṃ vihacca aṭṭhāsi – “mā bhagavantaṃ sītaṃ, mā bhagavantaṃ uṇhaṃ, mā bhagavantaṃ ḍaṃsamakasavātātapasarīsapa [siriṃsapa (sī. syā. kaṃ. pī.)] samphasso”ti.

Atha kho bhagavā tassa sattāhassa accayena tamhā samādhimhā vuṭṭhāsi. Atha kho mucalindo nāgarājā viddhaṃ vigatavalāhakaṃ devaṃ viditvā bhagavato kāyā bhoge viniveṭhetvā sakavaṇṇaṃ paṭisaṃharitvā māṇavakavaṇṇaṃ abhinimminitvā bhagavato purato aṭṭhāsi pañjaliko bhagavantaṃ namassamāno.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Sukho viveko tuṭṭhassa, sutadhammassa passato;

Abyāpajjaṃ sukhaṃ loke, pāṇabhūtesu saṃyamo.

“Sukhā virāgatā loke, kāmānaṃ samatikkamo;

Asmimānassa yo vinayo, etaṃ ve paramaṃ sukhan”ti. paṭhamaṃ;

☸---------------------------------------------------------------------

第二品 目真邻陀品

一

我这样听闻：那时，世尊初成正觉后，住在优楼比螺的尼连禅河畔，目真邻陀树下。那时，世尊以单一跏趺坐姿连续七日安坐，感受着解脱之乐。

那时，起了非时的大云，一连七天阴雨连绵，寒风伴着恶劣天气。这时，目真邻陀龙王从自己的住所出来，用自己的身体围绕世尊七匝，并在世尊头顶上方展开巨大的头罩（如伞盖），（心想）：“愿寒冷不要侵袭世尊，愿炎热不要侵袭世尊，愿虻、蚊、风、热、爬虫的触恼不要侵扰世尊。”

七天之后，世尊从那禅定中出定。目真邻陀龙王见天空已放晴、乌云散去，便从世尊身上解开盘绕的身体，收起自己本来的形貌，化现为一个年轻婆罗门的样子，站在世尊面前，双手合十，向世尊致敬。

世尊了知此事后，在那时诵出此自说颂：

“对于知足者、听闻了法且具洞察力者，远离（烦恼）是快乐的；在世间，无害（不恼害众生）是快乐的，对有情众生保持克制（也是快乐的）。

在世间，无染（离贪欲）是快乐的，超越诸感官欲乐；降伏‘我慢’，这确实是最高的安乐。”第一经；

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/2. Mucalindavagga 目真邻陀品 (Ud 2, 11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2 Rājasutta 谈话 (Ud 2.2, 12)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Rājasuttaṃ

12. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sambahulānaṃ bhikkhūnaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ upaṭṭhānasālāyaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – “ko nu kho, āvuso, imesaṃ dvinnaṃ rājūnaṃ mahaddhanataro vā mahābhogataro vā mahākosataro vā mahāvijitataro vā mahāvāhanataro vā mahabbalataro vā mahiddhikataro vā mahānubhāvataro vā rājā vā māgadho seniyo bimbisāro, rājā vā pasenadi kosalo”ti? Ayañcarahi tesaṃ bhikkhūnaṃ antarākathā hoti vippakatā.

Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi – “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā sannipatitā, kā ca pana vo antarākathā vippakatā”ti?

“Idha, bhante, amhākaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ upaṭṭhānasālāyaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – ‘ko nu kho, āvuso, imesaṃ dvinnaṃ rājūnaṃ mahaddhanataro vā mahābhogataro vā mahākosataro vā mahāvijitataro vā mahāvāhanataro vā mahabbalataro vā mahiddhikataro vā mahānubhāvataro vā rājā vā māgadho seniyo bimbisāro, rājā vā pasenadi kosalo’ti? Ayaṃ kho no, bhante, antarākathā vippakatā, atha bhagavā anuppatto”ti.

“Na khvetaṃ, bhikkhave, tumhākaṃ patirūpaṃ kulaputtānaṃ saddhā agārasmā anagāriyaṃ pabbajitānaṃ yaṃ tumhe evarūpiṃ kathaṃ katheyyātha. Sannipatitānaṃ vo, bhikkhave, dvayaṃ karaṇīyaṃ – dhammī vā kathā ariyo vā tuṇhībhāvo”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Yañca kāmasukhaṃ loke, yañcidaṃ diviyaṃ sukhaṃ;

Taṇhakkhayasukhassete, kalaṃ nāgghanti soḷasin”ti. dutiyaṃ;

☸---------------------------------------------------------------------

二

我这样听闻：那时，世尊住在舍卫城的祇陀林给孤独园。那时，有很多比丘在午后乞食归来，聚集在集会堂共坐时，生起了这样的话题：“贤友们！摩揭陀国的斯尼耶·频毗娑罗王和憍萨罗国的波斯匿王，这两位国王中，究竟谁更富有、谁的财富更多、谁的国库更充盈、谁的领土更广阔、谁的车乘更多、谁的军队更强大、谁的神通力更大、谁的威力更强呢？”当时，他们比丘之间生起的这个话题还没有讨论完。

这时，世尊在傍晚时分从静修处起来，前往集会堂；到达后，在已铺设好的座位上坐下。坐下后，世尊问比丘们：“比丘们！你们现在聚集在此，正在谈论什么话题？你们之间生起的什么话题还没有讨论完呢？”

（比丘们回答：）“尊者！我们午后乞食归来，聚集在集会堂共坐时，生起了这样的话题：‘贤友们！摩揭陀国的斯尼耶·频毗娑罗王和憍萨罗国的波斯匿王，这两位国王中，究竟谁更富有、谁的财富更多、谁的国库更充盈、谁的领土更广阔、谁的车乘更多、谁的军队更强大、谁的神通力更大、谁的威力更强呢？’尊者！我们之间生起的这个话题还没有讨论完，这时世尊就来了。”

（世尊说：）“比丘们！你们作为善男子，凭着信心从家庭出家过无家生活，谈论这样的话题，对你们来说是不合适的。比丘们！你们聚集在一起时，有两件事应该做：要么进行如法的谈论，要么保持圣者的沉默。”

世尊了知此事后，在那时诵出此自说颂：

“世间的任何感官欲乐，以及任何天界的快乐；它们（的价值）都比不上渴爱灭尽之乐的十六分之一。”第二经；

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/2. Mucalindavagga 目真邻陀品 (Ud 2, 11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3 Daṇḍasutta 杖害 (Ud 2.3, 13)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Daṇḍasuttaṃ

13. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sambahulā kumārakā antarā ca sāvatthiṃ antarā ca jetavanaṃ ahiṃ daṇḍena hananti. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Addasā kho bhagavā sambahule kumārake antarā ca sāvatthiṃ antarā ca jetavanaṃ ahiṃ daṇḍena hanante.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Sukhakāmāni bhūtāni, yo daṇḍena vihiṃsati;

Attano sukhamesāno, pecca so na labhate sukhaṃ.

“Sukhakāmāni bhūtāni, yo daṇḍena na hiṃsati;

Attano sukhamesāno, pecca so labhate sukhan”ti. tatiyaṃ;

☸---------------------------------------------------------------------

三

我这样听闻：那时，世尊住在舍卫城的祇陀林给孤独园。那时，有很多少年在舍卫城和祇陀林之间，用棍杖打蛇。

这时，世尊在上午时分，穿好下衣，拿上钵和僧袍，进入舍卫城乞食。世尊看见那众多少年在舍卫城和祇陀林之间，用棍杖打蛇。

世尊了知此事后，在那时诵出此自说颂：

“众生皆希求安乐，谁若用棍杖伤害（他们）；为自己寻求安乐者，死后他得不到安乐。

众生皆希求安乐，谁若不用棍杖伤害（他们）；为自己寻求安乐者，死后他能得到安乐。”第三经；

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/2. Mucalindavagga 目真邻陀品 (Ud 2, 11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4 Sakkārasutta 敬重 (Ud 2.4, 14)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Sakkārasuttaṃ

14. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhagavā sakkato hoti garukato mānito pūjito apacito, lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. Bhikkhusaṅghopi sakkato hoti garukato mānito pūjito apacito, lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. Aññatitthiyā pana paribbājakā asakkatā honti agarukatā amānitā [na apacitā (syā. pī.)] apūjitā anapacitā, na lābhino cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. Atha kho te aññatitthiyā paribbājakā bhagavato sakkāraṃ asahamānā bhikkhusaṅghassa ca gāme ca araññe ca bhikkhū disvā asabbhāhi pharusāhi vācāhi akkosanti paribhāsanti rosenti vihesenti.

Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – “etarahi, bhante, bhagavā sakkato garukato mānito pūjito apacito, lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. Bhikkhusaṅghopi sakkato garukato mānito pūjito apacito, lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. Aññatitthiyā pana paribbājakā asakkatā agarukatā amānitā apūjitā anapacitā, na lābhino cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. Atha kho te, bhante, aññatitthiyā paribbājakā bhagavato sakkāraṃ asahamānā bhikkhusaṅghassa ca gāme ca araññe ca bhikkhū disvā asabbhāhi pharusāhi vācāhi akkosanti paribhāsanti rosenti vihesantī”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Gāme araññe sukhadukkhaphuṭṭho,

Nevattato no parato dahetha;

Phusanti phassā upadhiṃ paṭicca,

Nirūpadhiṃ kena phuseyyu phassā”ti. catutthaṃ;

☸---------------------------------------------------------------------

四

我这样听闻：那时，世尊住在舍卫城的祇陀林给孤独园。那时，世尊受到尊敬、器重、尊重、供养、敬奉，得到很多衣服、饮食、住所、床座、治病所需的药品和资具。比丘僧团也受到尊敬、器重、尊重、供养、敬奉，得到很多衣服、饮食、住所、床座、治病所需的药品和资具。

然而，其他外道的游方修行者们却不受尊敬、不受器重、不受尊重、不受供养、不受敬奉，得不到衣服、饮食、住所、床座、治病所需的药品和资具。

于是，那些其他外道的游方修行者们无法忍受世尊和比丘僧团所受到的尊敬，在村落里和森林中见到比丘们时，就用不雅、粗鲁的言语辱骂、诽谤、激怒、骚扰他们。

这时，有很多比丘来到世尊那里；走近后，顶礼世尊，坐在一旁。

坐在一旁后，那些比丘对世尊说：“尊者！现在世尊受到尊敬、器重、尊重、供养、敬奉，得到很多衣服、饮食、住所、床座、治病所需的药品和资具。比丘僧团也受到尊敬、器重、尊重、供养、敬奉，得到很多衣服、饮食、住所、床座、治病所需的药品和资具。然而，其他外道的游方修行者们却不受尊敬、不受器重、不受尊重、不受供养、不受敬奉，得不到衣服、饮食、住所、床座、治病所需的药品和资具。尊者！那些其他外道的游方修行者们无法忍受世尊和比丘僧团所受到的尊敬，在村落里和森林中见到比丘们时，就用不雅、粗鲁的言语辱骂、诽谤、激怒、骚扰他们。”

世尊了知此事后，在那时诵出此自说颂：

“在村落或森林中，当被乐与苦触及时，不要归因于自我，也不要归因于他人。诸‘触’是缘于‘取（烦恼的根源）’而触及；对于无‘取’者，‘触’又如何能触及呢？”第四经；

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/2. Mucalindavagga 目真邻陀品 (Ud 2, 11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.5 Upāsakasutta 优婆塞 (Ud 2.5, 15)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Upāsakasuttaṃ

15. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena aññataro icchānaṅgalako upāsako sāvatthiṃ anuppatto hoti kenacideva karaṇīyena. Atha kho so upāsako sāvatthiyaṃ taṃ karaṇīyaṃ tīretvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho taṃ upāsakaṃ bhagavā etadavoca – “cirassaṃ kho tvaṃ, upāsaka, imaṃ pariyāyamakāsi yadidaṃ idhāgamanāyā”ti.

“Cirapaṭikāhaṃ, bhante, bhagavantaṃ dassanāya upasaṅkamitukāmo, api cāhaṃ kehici kehici kiccakaraṇīyehi byāvaṭo. Evāhaṃ nāsakkhiṃ bhagavantaṃ dassanāya upasaṅkamitun”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Sukhaṃ vata tassa na hoti kiñci,

Saṅkhātadhammassa bahussutassa;

Sakiñcanaṃ passa vihaññamānaṃ,

Jano janasmiṃ paṭibandharūpo”ti. pañcamaṃ;

☸---------------------------------------------------------------------

五

我这样听闻：那时，世尊住在舍卫城的祇陀林给孤独园。那时，有一位来自伊车能伽罗村的优婆塞，因为某些要事来到了舍卫城。

那位优婆塞在舍卫城办完那件事后，来到世尊那里；走近后，顶礼世尊，坐在一旁。

世尊对坐在一旁的优婆塞说：“优婆塞！你过了很久才创造这次机会来到这里啊。”

（优婆塞回答说：）“尊者！我很久以来就想来拜见世尊了，但是我一直忙于各种各样的事情和事务，因此我未能来拜见世尊。”

世尊了知此事后，在那时诵出此自说颂：

“啊！那无牵挂者是多么快乐！对于已通达法、多闻的人来说（更是如此）；看那有牵挂者正受困扰，人与人之间形成了束缚。”第五经；

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/2. Mucalindavagga 目真邻陀品 (Ud 2, 11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.6 Gabbhinīsutta 妊妇 (Ud 2.6, 16)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Gabbhinīsuttaṃ

16. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena aññatarassa paribbājakassa daharamāṇavikā pajāpati hoti gabbhinī upavijaññā. Atha kho sā paribbājikā taṃ paribbājakaṃ etadavoca – “gaccha tvaṃ, brāhmaṇa, telaṃ āhara, yaṃ me vijātāya bhavissatī”ti.

Evaṃ vutte, so paribbājako taṃ paribbājikaṃ etadavoca – “kuto panāhaṃ, bhoti [bhotiyā (syā. pī. ka.)], telaṃ āharāmī”ti? Dutiyampi kho sā paribbājikā taṃ paribbājakaṃ etadavoca – “gaccha tvaṃ, brāhmaṇa, telaṃ āhara, yaṃ me vijātāya bhavissatī”ti. Dutiyampi kho so paribbājiko taṃ paribbājikaṃ etadavoca – “kuto panāhaṃ, bhoti, telaṃ āharāmī”ti? Tatiyampi kho sā paribbājikā taṃ paribbājakaṃ etadavoca – “gaccha tvaṃ, brāhmaṇa, telaṃ āhara, yaṃ me vijātāya bhavissatī”ti.

Tena kho pana samayena rañño pasenadissa kosalassa koṭṭhāgāre samaṇassa vā brāhmaṇassa vā sappissa vā telassa vā yāvadatthaṃ pātuṃ dīyati [diyyati (sī. ka.)], no nīharituṃ.

Atha kho tassa paribbājakassa etadahosi – “rañño kho pana pasenadissa kosalassa koṭṭhāgāre samaṇassa vā brāhmaṇassa vā sappissa vā telassa vā yāvadatthaṃ pātuṃ dīyati, no nīharituṃ. Yaṃnūnāhaṃ rañño pasenadissa kosalassa koṭṭhāgāraṃ gantvā telassa yāvadatthaṃ pivitvā gharaṃ āgantvā ucchadditvāna [uggiritvāna (sī. syā. pī.), ucchaditvā (sī. syā. aṭṭha.), ucchaḍḍitvāna (ka.)] dadeyyaṃ, yaṃ imissā vijātāya bhavissatī”ti.

Atha kho so paribbājako rañño pasenadissa kosalassa koṭṭhāgāraṃ gantvā telassa yāvadatthaṃ pivitvā gharaṃ āgantvā neva sakkoti uddhaṃ kātuṃ, na pana adho. So dukkhāhi tibbāhi [tippāhi (syā.)] kharāhi kaṭukāhi vedanāhi phuṭṭho āvaṭṭati parivaṭṭati.

Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Addasā kho bhagavā taṃ paribbājakaṃ dukkhāhi tibbāhi kharāhi kaṭukāhi vedanāhi phuṭṭhaṃ āvaṭṭamānaṃ parivaṭṭamānaṃ.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Sukhino vata ye akiñcanā,

Vedaguno hi janā akiñcanā;

Sakiñcanaṃ passa vihaññamānaṃ,

Jano janasmiṃ paṭibandhacitto” [paṭibaddhacitto (syā.), paṭibandharupo (?)] ti. chaṭṭhaṃ;

☸---------------------------------------------------------------------

六

我这样听闻：那时，世尊住在舍卫城的祇陀林给孤独园。那时，某位游方修行者有一位年轻的妻子，她正怀着孕，临近分娩。于是，那位女游方修行者对她的丈夫（游方修行者）说：“去吧，婆罗门，去拿些油来，给我分娩时用。”

听了这话，那位游方修行者对他的妻子说：“夫人，我从哪里去弄油来呢？”那位女游方修行者第二次对她的丈夫说：“去吧，婆罗门，去拿些油来，给我分娩时用。”那位游方修行者第二次对他的妻子说：“夫人，我从哪里去弄油来呢？”那位女游方修行者第三次对她的丈夫说：“去吧，婆罗门，去拿些油来，给我分娩时用。”

那时，在憍萨罗国波斯匿王的仓库里，允许沙门或婆罗门随意饮用酥油或油，但不允许带走。

于是，那位游方修行者心想：“在憍萨罗国波斯匿王的仓库里，允许沙门或婆罗门随意饮用酥油或油，但不允许带走。不如我到憍萨罗国波斯匿王的仓库去，尽情地喝油，回到家后吐出来给她，这样她分娩时就有油用了。”

于是，那位游方修行者去到憍萨罗国波斯匿王的仓库，尽情地喝了油，回到家后，却既吐不出来，也排不下去。他遭受着剧烈、猛烈、粗重、难忍的痛苦感受，翻来覆去地打滚。

这时，世尊在上午时分，穿好下衣，拿上钵和僧袍，进入舍卫城乞食。世尊看见那位游方修行者正遭受着剧烈、猛烈、粗重、难忍的痛苦感受，翻来覆去地打滚。

世尊了知此事后，在那时诵出此自说颂：

“啊！那些无牵挂者是多么快乐！通达吠陀智慧的人确实是无牵挂的；看那有牵挂者正受困扰，人心系于人而相互束缚。”第六经；

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/2. Mucalindavagga 目真邻陀品 (Ud 2, 11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.7 Ekaputtakasutta 独子 (Ud 2.7, 17)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Ekaputtakasuttaṃ

17. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena aññatarassa upāsakassa ekaputtako piyo manāpo kālaṅkato hoti.

Atha kho sambahulā upāsakā allavatthā allakesā divā divassa yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te upāsake bhagavā etadavoca – “kiṃ nu kho tumhe, upāsakā, allavatthā allakesā idhūpasaṅkamantā divā divassā”ti?

Evaṃ vutte, so upāsako bhagavantaṃ etadavoca – “mayhaṃ kho, bhante, ekaputtako piyo manāpo kālaṅkato. Tena mayaṃ allavatthā allakesā idhūpasaṅkamantā divā divassā”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Piyarūpassādagadhitāse [piyarūpassātagadhitāse (sī. pī.)],

Devakāyā puthu manussā ca;

Aghāvino parijunnā,

Maccurājassa vasaṃ gacchanti.

“Ye ve divā ca ratto ca,

Appamattā jahanti piyarūpaṃ;

Te ve khaṇanti aghamūlaṃ,

Maccuno āmisaṃ durativattan”ti. sattamaṃ;

☸---------------------------------------------------------------------

七

如是我闻。那时，世尊住在舍卫城的祇陀林给孤独园。那时，某位优婆塞有一个独子，

非常钟爱，极其喜欢，（却）去世了。那时，（包括他在内的）许多优婆塞，衣服湿透，头发湿透，在一大早来到世

尊那里，礼敬［世尊］后，坐在一旁。世尊对坐在一旁的优婆塞们说：“诸位优婆塞！你们

为什么衣服湿透，头发湿透，一大早就来到这里呢？”听了这话，那位优婆塞对世尊这样说道：“大

德！我的独子，非常钟爱，极其喜欢，（却）去世了。因此我们衣服湿透，头发湿透，一大早

就来到这里。”世尊了知此事后，那时诵唱了这首自说偈：

“天众和许多人们，贪执可爱形象与味；充满忧苦、衰败损耗，终将落入死王掌控。

那些日夜不放逸，舍弃可爱形象的人；他们才真正掘断苦根，那难以超越的死魔诱饵。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/2. Mucalindavagga 目真邻陀品 (Ud 2, 11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.8 Suppavāsāsutta 苏婆女 (Ud 2.8, 18)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Suppavāsāsuttaṃ

18. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kuṇḍikāyaṃ [kuṇḍiyāyaṃ (sī. syā. pī.)] viharati kuṇḍadhānavane [kuṇḍiṭṭhānavane (syā. pī.)]. Tena kho pana samayena suppavāsā koliyadhītā satta vassāni gabbhaṃ dhāreti. Sattāhaṃ mūḷhagabbhā sā dukkhāhi tibbāhi kharāhi kaṭukāhi vedanāhi phuṭṭhā tīhi vitakkehi adhivāseti – “sammāsambuddho vata so bhagavā yo imassa evarūpassa dukkhassa pahānāya dhammaṃ deseti; suppaṭipanno vata tassa bhagavato sāvakasaṅgho yo imassa evarūpassa dukkhassa pahānāya paṭipanno; susukhaṃ vata taṃ nibbānaṃ yatthidaṃ evarūpaṃ dukkhaṃ na saṃvijjatī”ti.

Atha kho suppavāsā koliyadhītā sāmikaṃ āmantesi – “ehi tvaṃ, ayyaputta, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi; appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha – ‘suppavāsā, bhante, koliyadhītā bhagavato pāde sirasā vandati; appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’ti. Evañca vadehi – ‘suppavāsā, bhante, koliyadhītā satta vassāni gabbhaṃ dhāreti. Sattāhaṃ mūḷhagabbhā sā dukkhāhi tibbāhi kharāhi kaṭukāhi vedanāhi phuṭṭhā tīhi vitakkehi adhivāseti – sammāsambuddho vata so bhagavā yo imassa evarūpassa dukkhassa pahānāya dhammaṃ deseti; suppaṭipanno vata tassa bhagavato sāvakasaṅgho yo imassa evarūpassa dukkhassa pahānāya paṭipanno; susukhaṃ vata taṃ nibbānaṃ yatthidaṃ evarūpaṃ dukkhaṃ na saṃvijjatī’”ti.

“Paraman”ti kho so koliyaputto suppavāsāya koliyadhītāya paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho koliyaputto bhagavantaṃ etadavoca – “suppavāsā, bhante, koliyadhītā bhagavato pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati; evañca vadeti – ‘suppavāsā, bhante, koliyadhītā satta vassāni gabbhaṃ dhāreti. Sattāhaṃ mūḷhagabbhā sā dukkhāhi tibbāhi kharāhi kaṭukāhi vedanāhi phuṭṭhā tīhi vitakkehi adhivāseti – sammāsambuddho vata so bhagavā yo imassa evarūpassa dukkhassa pahānāya dhammaṃ deseti; suppaṭipanno vata tassa bhagavato sāvakasaṅgho yo imassa evarūpassa dukkhassa pahānāya paṭipanno; susukhaṃ vata nibbānaṃ yatthidaṃ evarūpaṃ dukkhaṃ na saṃvijjatī’”ti.

“Sukhinī hotu suppavāsā koliyadhītā; arogā arogaṃ puttaṃ vijāyatū”ti. Saha vacanā ca pana bhagavato suppavāsā koliyadhītā sukhinī arogā arogaṃ puttaṃ vijāyi.

“Evaṃ, bhante”ti kho so koliyaputto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena sakaṃ gharaṃ tena paccāyāsi. Addasā kho so koliyaputto suppavāsaṃ koliyadhītaraṃ sukhiniṃ arogaṃ arogaṃ puttaṃ vijātaṃ. Disvānassa etadahosi – “acchariyaṃ vata, bho, abbhutaṃ vata, bho, tathāgatassa mahiddhikatā mahānubhāvatā, yatra hi nāmāyaṃ suppavāsā koliyadhītā saha vacanā ca pana [saha vacanā pana (pī.), saha vacanā (?)] bhagavato sukhinī arogā arogaṃ puttaṃ vijāyissatī”ti! Attamano pamudito pītisomanassajāto ahosi.

Atha kho suppavāsā koliyadhītā sāmikaṃ āmantesi – “ehi tvaṃ, ayyaputta, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi – ‘suppavāsā, bhante, koliyadhītā bhagavato pāde sirasā vandatī’ti; evañca vadehi – ‘suppavāsā, bhante, koliyadhītā satta vassāni gabbhaṃ dhāreti. Sattāhaṃ mūḷhagabbhā sā etarahi sukhinī arogā arogaṃ puttaṃ vijātā. Sā sattāhaṃ buddhappamukhaṃ bhikkhusaṅghaṃ bhattena nimanteti. Adhivāsetu kira, bhante, bhagavā suppavāsāya koliyadhītāya satta bhattāni saddhiṃ bhikkhusaṅghenā’”ti.

“Paraman”ti kho so koliyaputto suppavāsāya koliyadhītāya paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so koliyaputto bhagavantaṃ etadavoca –

“Suppavāsā, bhante, koliyadhītā bhagavato pāde sirasā vandati; evañca vadeti – ‘suppavāsā, bhante, koliyadhītā satta vassāni gabbhaṃ dhāreti. Sattāhaṃ mūḷhagabbhā sā etarahi sukhinī arogā arogaṃ puttaṃ vijātā. Sā sattāhaṃ buddhappamukhaṃ bhikkhusaṅghaṃ bhattena nimanteti. Adhivāsetu kira, bhante, bhagavā suppavāsāya koliyadhītāya satta bhattāni saddhiṃ bhikkhusaṅghenā’”ti.

Tena kho pana samayena aññatarena upāsakena buddhappamukho bhikkhusaṅgho svātanāya bhattena nimantito hoti. So ca upāsako āyasmato mahāmoggallānassa [mahāmoggalānassa (ka.)] upaṭṭhāko hoti. Atha kho bhagavā āyasmantaṃ mahāmoggallānaṃ āmantesi – “ehi tvaṃ, moggallāna, yena so upāsako tenupasaṅkama; upasaṅkamitvā taṃ upāsakaṃ evaṃ vadehi – ‘suppavāsā, āvuso, koliyadhītā satta vassāni gabbhaṃ dhāresi. Sattāhaṃ mūḷhagabbhā sā etarahi sukhinī arogā arogaṃ puttaṃ vijātā. Sā sattāhaṃ buddhappamukhaṃ bhikkhusaṅghaṃ bhattena nimanteti. Karotu suppavāsā koliyadhītā satta bhattāni, pacchā tvaṃ karissasī’ti [karissasīti saññāpehi (ka.)]. Tuyheso upaṭṭhāko”ti.

“Evaṃ, bhante”ti kho āyasmā mahāmoggallāno bhagavato paṭissutvā yena so upāsako tenupasaṅkami; upasaṅkamitvā taṃ upāsakaṃ etadavoca – “suppavāsā, āvuso, koliyadhītā satta vassāni gabbhaṃ dhāreti. Sattāhaṃ mūḷhagabbhā sā etarahi sukhinī arogā arogaṃ puttaṃ vijātā. Sā sattāhaṃ buddhappamukhaṃ bhikkhusaṅghaṃ bhattena nimanteti. Karotu suppavāsā koliyadhītā satta bhattāni, pacchā tvaṃ karissasī”ti.

“Sace me, bhante, ayyo mahāmoggallāno tiṇṇaṃ dhammānaṃ pāṭibhogo – bhogānañca jīvitassa ca saddhāya ca, karotu suppavāsā koliyadhītā satta bhattāni, pacchāhaṃ karissāmī”ti. “Dvinnaṃ kho te ahaṃ [dvinnaṃ kho tesaṃ (pī.), dvinnaṃ kho nesaṃ (ka.)], āvuso, dhammānaṃ pāṭibhogo – bhogānañca jīvitassa ca. Saddhāya pana tvaṃyeva pāṭibhogo”ti.

“Sace me, bhante, ayyo mahāmoggallāno dvinnaṃ dhammānaṃ pāṭibhogo – bhogānañca jīvitassa ca, karotu suppavāsā koliyadhītā satta bhattāni, pacchāhaṃ karissāmī”ti.

Atha kho āyasmā mahāmoggallāno taṃ upāsakaṃ saññāpetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca – “saññatto [saññāto (syā.)], bhante, so upāsako mayā; karotu suppavāsā koliyadhītā satta bhattāni, pacchā so karissatī”ti.

Atha kho suppavāsā koliyadhītā sattāhaṃ buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi, tañca dārakaṃ bhagavantaṃ vandāpesi sabbañca bhikkhusaṅghaṃ.

Atha kho āyasmā sāriputto taṃ dārakaṃ etadavoca – “kacci te, dāraka, khamanīyaṃ, kacci yāpanīyaṃ, kacci na kiñci dukkhan”ti? “Kuto me, bhante sāriputta, khamanīyaṃ, kuto yāpanīyaṃ! Satta me vassāni lohitakumbhiyaṃ vuttānī”ti.

Atha kho suppavāsā koliyadhītā – “putto me dhammasenāpatinā saddhiṃ mantetī”ti attamanā pamuditā pītisomanassajātā ahosi. Atha kho bhagavā (suppavāsaṃ kolīyadhītaraṃ attamanaṃ pamuditaṃ pītisomanassajātaṃ viditvā [disvā (sī.)]) [( ) natthi iṅgalisapotthake] suppavāsaṃ koliyadhītaraṃ etadavoca – “iccheyyāsi tvaṃ, suppavāse, aññampi evarūpaṃ puttan”ti? “Iccheyyāmahaṃ, bhagavā, aññānipi evarūpāni satta puttānī”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Asātaṃ sātarūpena, piyarūpena appiyaṃ;

Dukkhaṃ sukhassa rūpena, pamattamativattatī”ti. aṭṭhamaṃ;

☸---------------------------------------------------------------------

八

如是我闻。那时，世尊住在军持城的军持丛林。那时，拘利族女子苏婆波娑怀孕

七年，难产七日。她痛苦剧烈，然而她依靠三种意念，忍耐这种痛苦：“世尊真是自觉自证，宣说

断除此类痛苦之法的正等觉者。那位世尊的弟子僧团，真是为了断除此类痛苦之法而善于修行的。那个涅槃，没有这种

痛苦，真是安乐。”拘利族女子苏婆波娑叫来自己的丈夫这样说道：“夫君！你到世尊那里去。去了之后，代我用头

顶礼世尊的双足。问候世尊是否少病少恼、起居轻快、强健有力、安乐而住？告诉[世尊]

说：‘大德！拘利族女子苏婆波娑头面顶礼世尊双足。问候世尊是否少病少恼、起居轻快、强健有力、

安乐而住？’再这样对世尊说：‘大德！拘利族女子苏婆波娑怀孕七年……乃至……生产困难。她非常辛苦……

乃至虽然感到剧烈的痛苦，依靠这三种意念忍耐着那痛苦。即世尊真是自觉自证……乃至意念涅槃没有这种痛苦，

真是安乐。’” “好的！”那位拘利子答应了女子苏婆

波娑，便前往世尊之处，礼敬世尊后，坐在一旁。坐在一旁的那位拘利子这样对世尊说：“大德！

拘利族女子苏婆波娑头面顶礼世尊双足。问候世尊是否少病少恼……安乐而住？她还这样说：

‘大德！拘利族女子苏婆波娑怀孕七年……乃至……生产困难。她非常辛苦……乃

至虽然感到剧烈的痛苦，依靠这三种意念忍耐着那痛苦。即意念世尊真是自觉自证……乃至意念涅槃没有这种痛苦，

真是安乐。’”世尊说：“愿拘利族女子苏婆波娑安乐、无恙，顺利产下健康的孩子。”随着世尊的话语，拘利族女

子苏婆波娑果然安乐无恙地生下了健康的孩子。“是的，大德！”那位拘利子欢喜地接受了世尊所

说，随喜之后从座位起身，礼敬世尊，向右绕行后，回到了自己家里。拘利子看到拘利族女子苏婆波

娑安乐无恙地生下了健康的孩子，这样想到：“[啊！]真是不可思议，[啊！]真是从未有过，如

来有[如此]的大神通力，大威力！这位拘利族女子苏婆波娑真的因为世尊的话而安乐无恙地生下了健

康的孩子。”他非常欢喜，内心满足。拘利族女子苏婆波娑叫来自己的丈夫这样说道：“夫君！你到

世尊那里去，去了之后代我用头顶礼世尊双足，然后这样对世尊说：‘大德！拘利族女子苏婆

波娑头面顶礼世尊双足。’再这样对世尊说：‘大德！拘利族女子苏婆波娑怀孕七年，七

日生产困难。现在她安乐无恙地生下了健康的孩子。她想在七天里以饭食供养以佛陀为首的比丘僧团。大德！

请世尊和比丘僧团接受拘利族女子苏婆波娑七天的饭食供养吧。’” “好的！”那位拘利子答应了拘利族

女子苏婆波娑，便前往世尊之处，礼敬世尊后，坐在一旁。坐在一旁的那位拘利子这样对世尊说：

“大德！拘利族女子苏婆波娑头面顶礼世尊双足。她这样说：‘大德！拘利族女子苏

婆波娑怀孕……生产困难。现在她安乐……乃至……供养比丘僧团，请您接受。’”

然而那时，以佛陀为首的比丘僧团已经被另一位优婆塞邀请，（接受）第二天的饭食供养。那位优婆塞

是尊者大目犍连的在家弟子（施主）。世尊对尊者大目犍连说：“目犍连！你到那位优婆塞那里去，这样对

他说：‘道友！拘利族女子苏婆波娑怀孕……乃至生产困难。现在她……乃至……

想要作供养。’让拘利族女子苏婆波娑先作七天的饭食供养，之后你的施主再作供养。”“是的，大

德！”尊者大目犍连答应了世尊，前往那位优婆塞处，这样说道：“道友！拘利族女子苏婆波

娑……乃至……将要作供养。让拘利族女子苏婆波娑……乃至……作完饭食供养后，你再

作。”优婆塞说：“大德！如果尊者大目犍连能为我的财富、生命和信心这三件事作担保，那么就让拘利族

女子苏婆波娑先作七天的饭食供养，之后我再作。”尊者大目犍连这样说道：“道友！对

于这三者中的财富和生命这两件事，我可以为你作担保，但对于信心，担保者只有你自己。”优婆塞说：“大德！如果尊

者大目犍连能为我的财富和生命这两件事作担保，那么就让拘利族女子苏婆波娑……作完饭食供养……

我之后再作。”尊者大目犍连让那位优婆塞满意后，回到世尊那里，这样对世尊说：“大德！那位优

婆塞我已经说服了；让拘利族女子苏婆波娑先作七天的饭食供养，之后他再作。”拘利族女子苏婆波娑

以佛陀为首，在七天里，用精美的硬食和软食，亲手供养比丘僧团直至（他们表示）满足，并让那个孩子礼拜

世尊及所有比丘僧众。尊者舍利弗对那个孩子说：“孩子！你身体还好吗？还能维持生命吗？没有什么痛苦吧？”孩子回答说：“尊者舍利弗！我怎么会好，怎么能维持生命呢！我七年都住在血盆里啊！”拘利族女子苏婆波娑心想：“我的儿子在和法将（舍利弗）谈论呢！”非常欢喜，内心满足。世尊（看到拘利族女子苏婆波娑欢喜、快乐、内心满足的样子后）对拘利族女子苏婆波娑说：“苏婆波娑！你还想要这样（另一个）的孩子吗？”苏婆波娑回答说：“世尊，我还想再要七个这样的孩子。”世尊了知此事后，那时诵唱了这首自说偈：

“不乐呈现为乐相，不喜呈现为喜相；苦恼呈现为乐相，超越覆盖于放逸者。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/2. Mucalindavagga 目真邻陀品 (Ud 2, 11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.9 Visākhāsutta 毗舍佉 (Ud 2.9, 19)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Visākhāsuttaṃ

19. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Tena kho pana samayena visākhāya migāramātuyā kocideva attho raññe pasenadimhi kosale paṭibaddho [paṭibandho (pī. ka.)] hoti. Taṃ rājā pasenadi kosalo na yathādhippāyaṃ tīreti.

Atha kho visākhā migāramātā divā divassa [divādivasseva (syā.), divādivasseyeva (pī.), divā divassayeva (ka.)] yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho visākhaṃ migāramātaraṃ bhagavā etadavoca – “handa kuto nu tvaṃ, visākhe, āgacchasi divā divassā”ti? “Idha me, bhante, kocideva attho raññe pasenadimhi kosale paṭibaddho; taṃ rājā pasenadi kosalo na yathādhippāyaṃ tīretī”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Sabbaṃ paravasaṃ dukkhaṃ, sabbaṃ issariyaṃ sukhaṃ;

Sādhāraṇe vihaññanti, yogā hi duratikkamā”ti. navamaṃ;

☸---------------------------------------------------------------------

九

如是我闻。那时，世尊住在舍卫城东园鹿母讲堂。那时，鹿母毗舍佉因为某件公事与

拘萨罗国波斯匿王有关，但拘萨罗国波斯匿王的处理结果，不符合鹿母的期望。鹿母毗舍佉在中午时分来到

世尊那里，礼敬世尊后，坐在一旁。世尊对坐在一旁的毗舍佉说：“怎么了？毗舍佉！为什么

中午到这里来？”毗舍佉回答说：“大德！我因为一件公事……乃至（国王的处理）不符合我的期望。”世尊了知此事

后，那时诵唱了这首自说偈：

“一切受制于他皆是苦，一切自主独立便是乐。若与他人共有（便会）烦恼，因为（各种）连结确实难以超越。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/2. Mucalindavagga 目真邻陀品 (Ud 2, 11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.10 Bhaddiyasutta 尊者跋提 (Ud 2.10, 20)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Bhaddiyasuttaṃ

20. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā anupiyāyaṃ viharati ambavane. Tena kho pana samayena āyasmā bhaddiyo kāḷīgodhāya putto araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṃ udānaṃ udānesi – “aho sukhaṃ, aho sukhan”ti!

Assosuṃ kho sambahulā bhikkhū āyasmato bhaddiyassa kāḷīgodhāya puttassa araññagatassapi rukkhamūlagatassapi suññāgāragatassapi abhikkhaṇaṃ udānaṃ udānentassa – “aho sukhaṃ, aho sukhan”ti! Sutvāna nesaṃ etadahosi – “nissaṃsayaṃ kho, āvuso, āyasmā bhaddiyo kāḷīgodhāya putto anabhirato brahmacariyaṃ carati, yaṃsa pubbe agāriyabhūtassa [agārikabhūtassa (syā.)] rajjasukhaṃ, so tamanussaramāno araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṃ udānaṃ udānesi – ‘aho sukhaṃ, aho sukhan’”ti!

Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – “āyasmā, bhante, bhaddiyo kāḷīgodhāya putto araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṃ udānaṃ udānesi – ‘aho sukhaṃ, aho sukhan’ti! Nissaṃsayaṃ kho, bhante, āyasmā bhaddiyo kāḷīgodhāya putto anabhirato brahmacariyaṃ carati. Yaṃsa pubbe agāriyabhūtassa rajjasukhaṃ, so tamanussaramāno araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṃ udānaṃ udānesi – ‘aho sukhaṃ, aho sukhan’”ti!

Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi – “ehi tvaṃ, bhikkhu, mama vacanena bhaddiyaṃ bhikkhuṃ āmantehi – ‘satthā taṃ, āvuso bhaddiya, āmantetī’”ti.

“Evaṃ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā bhaddiyo kāḷīgodhāya putto tenupasaṅkami; upasaṅkamitvā bhaddiyaṃ kāḷīgodhāya puttaṃ etadavoca – “satthā taṃ, āvuso bhaddiya, āmantetī”ti. “Evamāvuso”ti kho āyasmā bhaddiyo kāḷīgodhāya putto tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ bhaddiyaṃ kāḷīgodhāya puttaṃ bhagavā etadavoca –

“Saccaṃ kira tvaṃ, bhaddiya, araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṃ udānaṃ udānesi – ‘aho sukhaṃ, aho sukhan’”ti! “Evaṃ, bhante”ti.

“Kiṃ pana [kaṃ pana (syā pī.)] tvaṃ, bhaddiya, atthavasaṃ sampassamāno araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṃ udānaṃ udānesi – ‘aho sukhaṃ, aho sukhan’”ti! “Pubbe me, bhante, agāriyabhūtassa rajjaṃ kārentassa antopi antepure rakkhā susaṃvihitā ahosi, bahipi antepure rakkhā susaṃvihitā ahosi, antopi nagare rakkhā susaṃvihitā ahosi, bahipi nagare rakkhā susaṃvihitā ahosi, antopi janapade rakkhā susaṃvihitā ahosi, bahipi janapade rakkhā susaṃvihitā ahosi. So kho ahaṃ, bhante, evaṃ rakkhito gopito santo bhīto ubbiggo ussaṅkī utrāsī vihāsiṃ. Etarahi kho panāhaṃ, bhante, araññagatopi rukkhamūlagatopi suññāgāragatopi eko [ekako (syā. pī.)] abhīto anubbiggo anussaṅkī anutrāsī appossukko pannalomo paradattavutto [paradavutto (ka. sī. syā. pī.)], migabhūtena cetasā viharāmi. Imaṃ [idaṃ (sī. ka.)] kho ahaṃ, bhante, atthavasaṃ sampassamāno araññagatopi rukkhamūlagatopi suññāgāragatopi abhikkhaṇaṃ udānaṃ udānesi [udānemi (ka.)] – ‘aho sukhaṃ, aho sukhan’”ti!

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Yassantarato na santi kopā,

Itibhavābhavatañca vītivatto;

Taṃ vigatabhayaṃ sukhiṃ asokaṃ,

Devā nānubhavanti dassanāyā”ti. dasamaṃ;

Mucalindavaggo dutiyo niṭṭhito.

Tassuddānaṃ –

Mucalindo rājā daṇḍena, sakkāro upāsakena ca;

Gabbhinī ekaputto ca, suppavāsā visākhā ca;

Kāḷīgodhāya bhaddiyoti.

☸---------------------------------------------------------------------

一○

如是我闻。那时，世尊住在阿奴夷的芒果林。

那时，迦利瞿陀子尊者跋提，无论去到森林中，或坐在树下，或进入空房子（静室），都常常这样诵唱自说偈：“真是快乐啊！真是快乐啊！”许多比丘们常听到迦利瞿陀子尊者跋提，无论去到森林中，或坐在树下，或进入空房子，都诵唱自说偈：“真是快乐啊！真是快乐啊！”

听到这个之后，他们就这样想：“各位道友！迦利瞿陀子尊者跋提，他以前在家时，享受着国王（般）的快乐，现在修习梵行，必定是不乐意的。

他忆念着那个（过去的快乐），所以，无论去到森林中……都常常这样诵唱自说偈：‘真是快乐啊！真是快乐啊！’”于是众多比丘们前往世尊那里，礼敬世尊后，坐在一旁。

那些比丘们这样对世尊说：“大德！迦利瞿陀子尊者跋提，无论去到森林中……都常常这样诵唱自说偈：‘真是快乐啊！真是快乐啊！’毫无疑问，大德！迦利瞿陀子尊者跋提，他以前在家时……（现在修梵行）必定是不乐意的。

他忆念着那个，所以，无论去到森林中……都常常这样诵唱自说偈：‘真是快乐啊！真是快乐啊！’”

世尊对一位比丘说：“比丘！你用我的话去叫比丘跋提，你这样说：‘跋提道友！导师叫您。’”“是的，大德！”

那位比丘答应了世尊，前往迦利瞿陀子尊者跋提那里，这样说道：“跋提道友！导师叫您。”“好的，道友！”迦利瞿陀子尊者跋提答应了那位比丘，前往世尊那里，礼敬世尊后，坐在一旁。

世尊对坐在一旁的迦利瞿陀子尊者跋提这样说道：“跋提！你无论去到森林中……都常常这样诵唱自说偈：‘真是快乐啊！真是快乐啊！’这是真的吗？”他回答说：“是的，大德！”

世尊说：“（那么）跋提！你是看到什么意义，无论去到森林中……都常常这样诵唱自说偈：‘真是快乐啊！真是快乐啊！’”他回答说：“大德！我以前在家时，享受着统治（家族）的快乐，那时，宫殿内部有周密的守卫，宫殿外部也有周密的守卫。

城内有周密的守卫，城外也有周密的守卫。国土内有周密的守卫，国土外也有周密的守卫。大德！虽然有这样被守护、被保卫，我还是恐惧、焦虑、怀疑、惊慌地生活着。然而，大德！现在我无论去到森林中，或坐在树下，或进入空房子，都独自一人，无所畏惧、不焦虑、不怀疑、不惊慌，少欲知足，毛发竖立（法喜充满），依靠他人布施生活，

像鹿一样无忧无虑地安住。大德！我正是看到了这个意义，所以无论去到森林中……都常常这样诵唱自说偈：‘真是……快乐啊！’”

世尊了知此事后，那时诵唱了这首自说偈：

“其内心无忿怒，已超越此有与后有，彼离怖畏安乐无忧者，诸天亦不能得见。”

目真邻陀品第二

本品颂曰：

目真邻陀、王与杖、尊敬、优婆塞、孕妇、独子、苏婆波娑、毗舍佉、迦利瞿陀子跋提。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/3. Nandavagga 难陀品 (Ud 3, 21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1 Kammavipākajasutta 业果 (Ud 3.1, 21)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Nandavaggo

1. Kammavipākajasuttaṃ

21. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena aññataro bhikkhu bhagavato avidūre nisinno hoti pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya purāṇakammavipākajaṃ dukkhaṃ tibbaṃ kharaṃ kaṭukaṃ vedanaṃ adhivāsento sato sampajāno avihaññamāno.

Addasā kho bhagavā taṃ bhikkhuṃ avidūre nisinnaṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya purāṇakammavipākajaṃ dukkhaṃ tibbaṃ kharaṃ kaṭukaṃ vedanaṃ adhivāsentaṃ sataṃ sampajānaṃ avihaññamānaṃ.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Sabbakammajahassa bhikkhuno,

Dhunamānassa pure kataṃ rajaṃ;

Amamassa ṭhitassa tādino,

Attho natthi janaṃ lapetave”ti. paṭhamaṃ;

☸---------------------------------------------------------------------

第三品 难陀品

一

如是我闻。那时，世尊住在舍卫城的祇陀林给孤独园。那时，一位比丘在世尊附近，

结跏趺坐，保持身体正直，忍受着由过去业报所产生的剧烈、强劲、难忍的苦受，具足正念、正知，

不被（痛苦）困扰地坐着。世

尊看到那位比丘在自己附近结跏趺坐……乃至……忍受着疼痛，具足正念、正知，不被困扰地坐着。

世尊了知此事后，那时诵唱了这首自说偈：

“舍弃一切业的比丘，抖落过去所作的尘垢，无我执、安住、如如不动者，没有（必要）与人言说。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/3. Nandavagga 难陀品 (Ud 3, 21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2 Nandasutta 尊者难陀 (Ud 3.2, 22)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Nandasuttaṃ

22. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā nando bhagavato bhātā mātucchāputto sambahulānaṃ bhikkhūnaṃ evamāroceti – “anabhirato ahaṃ, āvuso, brahmacariyaṃ carāmi; na sakkomi brahmacariyaṃ sandhāretuṃ, sikkhaṃ paccakkhāya hīnāyāvattissāmī”ti.

Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – “āyasmā, bhante, nando bhagavato bhātā mātucchāputto sambahulānaṃ bhikkhūnaṃ evamāroceti – ‘anabhirato ahaṃ, āvuso, brahmacariyaṃ carāmi, na sakkomi brahmacariyaṃ sandhāretuṃ, sikkhaṃ paccakkhāya hīnāyāvattissāmī’”ti.

Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi – “ehi tvaṃ, bhikkhu, mama vacanena nandaṃ bhikkhuṃ āmantehi – ‘satthā taṃ, āvuso nanda, āmantetī’”ti. “Evaṃ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā nando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ nandaṃ etadavoca – “satthā taṃ, āvuso nanda, āmantetī”ti.

“Evamāvuso”ti kho āyasmā nando tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ nandaṃ bhagavā etadavoca –

“Saccaṃ kira tvaṃ, nanda, sambahulānaṃ bhikkhūnaṃ evamārocesi – ‘anabhirato ahaṃ, āvuso, brahmacariyaṃ carāmi, na sakkomi brahmacariyaṃ sandhāretuṃ, sikkhaṃ paccakkhāya hīnāyāvattissāmī’”ti? “Evaṃ, bhante”ti.

“Kissa pana tvaṃ, nanda, anabhirato brahmacariyaṃ carasi, na sakkosi brahmacariyaṃ sandhāretuṃ, sikkhaṃ paccakkhāya hīnāyāvattissasī”ti? “Sākiyānī maṃ [mama (syā., aṭṭhakathā oloketabbā)], bhante, janapadakalyāṇī gharā nikkhamantassa [nikkhamantaṃ (aṭṭhakathāyaṃ pāṭhantaraṃ)] upaḍḍhullikhitehi kesehi apaloketvā maṃ etadavoca – ‘tuvaṭaṃ kho, ayyaputta, āgaccheyyāsī’ti. So kho ahaṃ, bhante, tamanussaramāno anabhirato brahmacariyaṃ carāmi, na sakkomi brahmacariyaṃ sandhāretuṃ, sikkhaṃ paccakkhāya hīnāyāvattissāmī”ti.

Atha kho bhagavā āyasmantaṃ nandaṃ bāhāyaṃ gahetvā – seyyathāpi nāma balavā puriso samiñjitaṃ [sammiñjitaṃ (sī. syā. kaṃ. pī.)] vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya [sammiñjeyya (sī. syā. kaṃ. pī.)], evameva – jetavane antarahito devesu tāvatiṃsesu pāturahosi.

Tena kho pana samayena pañcamattāni accharāsatāni sakkassa devānamindassa upaṭṭhānaṃ āgatāni honti kakuṭapādāni. Atha kho bhagavā āyasmantaṃ nandaṃ āmantesi – “passasi no tvaṃ, nanda, imāni pañca accharāsatāni kakuṭapādānī”ti? “Evaṃ, bhante”ti.

“Taṃ kiṃ maññasi, nanda, katamā nu kho abhirūpatarā vā dassanīyatarā vā pāsādikatarā vā, sākiyānī vā janapadakalyāṇī, imāni vā pañca accharāsatāni kakuṭapādānī”ti? “Seyyathāpi, bhante, paluṭṭhamakkaṭī kaṇṇanāsacchinnā, evameva kho, bhante, sākiyānī janapadakalyāṇī imesaṃ pañcannaṃ accharāsatānaṃ upanidhāya saṅkhyampi [saṅkhampi (sī.)] nopeti kalabhāgampi nopeti upanidhimpi nopeti. Atha kho imāni pañca accharāsatāni abhirūpatarāni ceva dassanīyatarāni ca pāsādikatarāni cā”ti.

“Abhirama, nanda, abhirama, nanda! Ahaṃ te pāṭibhogo pañcannaṃ accharāsatānaṃ paṭilābhāya kakuṭapādānan”ti. “Sace me, bhante, bhagavā pāṭibhogo pañcannaṃ accharāsatānaṃ paṭilābhāya kakuṭapādānaṃ, abhiramissāmahaṃ, bhante, bhagavati brahmacariye”ti [bhagavā brahmacariyeti (syā. pī.), bhagavā brahmacariyanti (ka.)].

Atha kho bhagavā āyasmantaṃ nandaṃ bāhāyaṃ gahetvā – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – devesu tāvatiṃsesu antarahito jetavane pāturahosi.

Assosuṃ kho bhikkhū – “āyasmā kira nando bhagavato bhātā mātucchāputto accharānaṃ hetu brahmacariyaṃ carati; bhagavā kirassa pāṭibhogo pañcannaṃ accharāsatānaṃ paṭilābhāya kakuṭapādānan”ti.

Atha kho āyasmato nandassa sahāyakā bhikkhū āyasmantaṃ nandaṃ bhatakavādena ca upakkitakavādena ca samudācaranti – “bhatako kirāyasmā nando upakkitako kirāyasmā nando accharānaṃ hetu brahmacariyaṃ carati; bhagavā kirassa pāṭibhogo pañcannaṃ accharāsatānaṃ paṭilābhāya kakuṭapādānan”ti.

Atha kho āyasmā nando sahāyakānaṃ bhikkhūnaṃ bhatakavādena ca upakkitakavādena ca aṭṭīyamāno harāyamāno jigucchamāno eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. “Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi. Aññataro kho panāyasmā nando arahataṃ ahosi.

Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā bhagavantaṃ etadavoca – “āyasmā, bhante, nando bhagavato bhātā mātucchāputto āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti. Bhagavatopi kho ñāṇaṃ udapādi – “nando āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti.

Atha kho āyasmā nando tassā rattiyā accayena yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā nando bhagavantaṃ etadavoca – “yaṃ me, bhante, bhagavā pāṭibhogo pañcannaṃ accharāsatānaṃ paṭilābhāya kakuṭapādānaṃ, muñcāmahaṃ, bhante, bhagavantaṃ etasmā paṭissavā”ti. “Mayāpi kho tvaṃ, nanda [kho te nanda (sī. syā. pī.), kho nanda (ka.)], cetasā ceto paricca vidito – ‘nando āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’ti. Devatāpi me etamatthaṃ ārocesi – ‘āyasmā, bhante, nando bhagavato bhātā mātucchāputto āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’ti. Yadeva kho te, nanda, anupādāya āsavehi cittaṃ vimuttaṃ, athāhaṃ mutto etasmā paṭissavā”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Yassa nittiṇṇo paṅko,

Maddito kāmakaṇṭako;

Mohakkhayaṃ anuppatto,

Sukhadukkhesu na vedhatī sa bhikkhū”ti. dutiyaṃ;

☸---------------------------------------------------------------------

二

如是我闻。那时，世尊住在舍卫城的祇陀林给孤独园。那时，世尊的姨母之子尊者难

陀，这样告诉众多比丘说：“各位道友！我不乐于修习梵行，不能持续修习梵行，我想要舍戒还俗。”这时

一位比丘，前往世尊那里，礼敬世尊后，坐在一旁。坐在一旁的那位比丘这样对世尊说：“大德！

世尊的姨母之子尊者难陀，这样告诉众多比丘说：‘各位道友！我不乐于修习梵行……乃至……

我将要还俗。’”世尊叫来一位比丘说：“比丘！你用我的话去叫比丘难陀：‘难陀道友！导师叫

您。’”“是的，大德！”那位比丘答应了世尊，前往尊者难陀那里，这样说道：“难陀道友！导师叫

您。”“好的，道友！”尊者难陀答应了那位比丘，前往世尊那里，礼敬世尊后，坐在一旁。世尊

对坐在一旁的尊者难陀这样说道：“难陀！听说你告诉众多比丘：‘各位道友！我不乐于修习梵行

……乃至……我想要舍戒还俗。’这是真的吗？”难陀回答说：“是的，大德！”世尊说：“难

陀！为什么你说‘不乐于修习梵行，不能持续修习梵行，想要舍戒还俗’呢？”他回答说：“大德！我出家时，

看到那位释迦族的美女，头发半梳着，（回头）望着我，对我这样说道：‘王子！快点回来啊。’大德！我思念着她，所以不乐

于修习梵行，不能持续修习梵行……想要还俗。”世尊抓住尊者难陀的手腕，就像大力士伸直弯曲的手臂、或弯曲伸直的手臂那样

快，（瞬间）从祇陀林消失，出现在忉利天。那时，有五百位鸽足天女前来服侍天帝释。世尊

这样叫难陀说：“难陀！你看到这五百位鸽足天女了吗？”回答说：“是的！大德！”世

尊说：“难陀！你认为怎样？是释迦族的那位美女，还是这五百位鸽足天女，哪一边更美丽、更

可爱、更端庄呢？”回答说：“大德！释迦族的那位美女就像一只被烧伤、耳朵鼻子都被割掉的母猴一样，大德！释迦族

的那位美女跟这五百位天女相比，连她们的十六分之一都不及，连零头都不及，根本无法比较。这五百

位天女实在是要美丽得多、可爱得多、端庄得多了。”世尊说：“欢喜吧，难陀！欢喜吧，难陀！为了让你得到这五百位鸽足天女，

我为你作保证。”难陀说：“大德世尊！如果为我保证能得到这五百位天女，大德世尊！我

将乐于在世尊（教法）中修习梵行。”世尊抓住尊者难陀的手腕，就像……乃至……（瞬间）从忉利天消失，出现在祇陀

林。比丘们听说了这件事：“尊者难陀，世尊的姨母之子，据说为了天女的缘故而修习梵行；据说世尊为他保证能得到五百位

鸽足天女。”尊者难陀的朋友比丘们，用“雇工”和“为了报酬而修行者”的说法来称呼尊者难陀，这样

说道：“尊者难陀难道不是像个雇工吗？尊者难陀难道不是像个为了报酬而修行的人吗？尊者难陀难道不是为了天女的缘故而修

梵行吗？为了让他得到五百位鸽足天女，世尊难道不是为他作了保证吗？”尊者难陀因为朋友比丘们称他为“雇工”、

又称为“为了报酬而修行者”的话而苦恼、羞愧、厌恶，于是独自远离，不放逸，热忱、努力、自我策励地安住，不久之后——

善男子正确地从家出家成为无家者，是为了那个无上的梵行终点——就在现世中，自己证知、作证、达到后安住于此。

（他了知：）“轮回已尽，梵行已立，应作已作，不再有后世了。”尊者难陀成为了阿罗汉中的一位。一位天女在后夜时分，

以殊胜的光芒照亮了整个祇陀林，来到世尊那里，礼敬世尊后，站在一旁。站在一旁的那位天女这样

对世尊说：“大德！世尊的姨母之子尊者难陀，因诸漏已尽，就在现世中，以无漏的心解脱、慧解脱，自己证

知、作证、达到后安住。”世尊心中也生起了这样的智见：“难陀因诸漏已尽，以无漏的心解脱、慧解脱，就在现世中，自己证

知、作证、达到后安住。”尊者难陀在那天夜晚过后，来到世尊那里，礼敬世尊后，坐在一旁。坐在一旁的尊者难陀

这样对世尊说：“大德！关于世尊为我保证能得到五百位鸽足天女的事，大德！我请求世尊解除那个

约定。”世尊说：“难陀！我也已经以心彻知了你的心，（知道）‘难陀因诸漏已尽，以无漏的心解脱、慧解脱，就在现世中，自己证

知、作证、达到后安住。’天女也告诉了我这件事：‘大德！世尊的姨母之子尊者难陀，因诸漏已尽，以无漏的心解脱、

慧解脱，就在现世中，自己证知、作证、达到后安住。’难陀！正是因为你的心无所执取地从诸漏中解脱了，

那时我就已经从那个约定中解脱了。”世尊了知此事后，那时诵唱了这首自说偈：

“谁已跨过了（欲）泥沼，粉碎了欲的刺；达到痴的灭尽，在苦乐中不动摇，那样的比丘。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/3. Nandavagga 难陀品 (Ud 3, 21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3 Yasojasutta 耶输伽 (Ud 3.3, 23)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Yasojasuttaṃ

23. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena yasojappamukhāni pañcamattāni bhikkhusatāni sāvatthiṃ anuppattāni honti bhagavantaṃ dassanāya. Tedha kho āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṃ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā [uccāsaddamahāsaddā (ka.)] ahesuṃ.

Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – “ke panete, ānanda, uccāsaddā mahāsaddā kevaṭṭā maññe macchavilope”ti? “Etāni, bhante, yasojappamukhāni pañcamattāni bhikkhusatāni sāvatthiṃ anuppattāni bhagavantaṃ dassanāya. Tete āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṃ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā”ti. “Tenahānanda, mama vacanena te bhikkhū āmantehi – ‘satthā āyasmante āmantetī’”ti.

“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca – “satthā āyasmante āmantetī”ti. “Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paṭissutvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te bhikkhū bhagavā etadavoca –

“Kiṃ nu tumhe, bhikkhave, uccāsaddā mahāsaddā, kevaṭṭā maññe macchavilope”ti? Evaṃ vutte, āyasmā yasojo bhagavantaṃ etadavoca – “imāni, bhante, pañcamattāni bhikkhusatāni sāvatthiṃ anuppattāni bhagavantaṃ dassanāya. Teme āgantukā bhikkhū nevāsikehi bhikkhūhi saddhiṃ paṭisammodamānā senāsanāni paññāpayamānā pattacīvarāni paṭisāmayamānā uccāsaddā mahāsaddā”ti. “Gacchatha, bhikkhave, paṇāmemi vo [vo paṇāmemi (sabbattha) ma. ni. 2.157 passitabbaṃ]; na vo mama santike vatthabban”ti.

“Evaṃ, bhante”ti kho te bhikkhū bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā senāsanaṃ saṃsāmetvā [paṭisaṃsāmetvā (syā.)] pattacīvaramādāya yena vajjī tena cārikaṃ pakkamiṃsu. Vajjīsu anupubbena cārikaṃ caramānā yena vaggumudā nadī tenupasaṅkamiṃsu; upasaṅkamitvā vaggumudāya nadiyā tīre paṇṇakuṭiyo karitvā vassaṃ upagacchiṃsu.

Atha kho āyasmā yasojo vassūpagato [vassūpagate (ka.)] bhikkhū āmantesi – “bhagavatā mayaṃ, āvuso, paṇāmitā atthakāmena hitesinā, anukampakena anukampaṃ upādāya. Handa mayaṃ, āvuso, tathā vihāraṃ kappema yathā no viharataṃ bhagavā attamano assā”ti. “Evamāvuso”ti kho te bhikkhū āyasmato yasojassa paccassosuṃ. Atha kho te bhikkhū vūpakaṭṭhā appamattā ātāpino pahitattā viharantā tenevantaravassena sabbeva tisso vijjā sacchākaṃsu.

Atha kho bhagavā sāvatthiyaṃ yathābhirantaṃ viharitvā yena vesālī tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena vesālī tadavasari. Tatra sudaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ.

Atha kho bhagavā vaggumudātīriyānaṃ bhikkhūnaṃ cetasā ceto paricca manasi karitvā āyasmantaṃ ānandaṃ āmantesi – “ālokajātā viya me, ānanda, esā disā, obhāsajātā viya me, ānanda, esā disā; yassaṃ disāyaṃ [yāyaṃ (ka.)] vaggumudātīriyā bhikkhū viharanti. Gantuṃ appaṭikūlāsi me manasi kātuṃ. Pahiṇeyyāsi tvaṃ, ānanda, vaggumudātīriyānaṃ bhikkhūnaṃ santike dūtaṃ – ‘satthā āyasmante āmanteti, satthā āyasmantānaṃ dassanakāmo’”ti.

“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā yena aññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṃ bhikkhuṃ etadavoca – “ehi tvaṃ, āvuso, yena vaggumudātīriyā bhikkhū tenupasaṅkama; upasaṅkamitvā vaggumudātīriye bhikkhū evaṃ vadehi – ‘satthā āyasmante āmanteti, satthā āyasmantānaṃ dassanakāmo’”ti.

“Evamāvuso”ti kho so bhikkhu āyasmato ānandassa paṭissutvā – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – mahāvane kūṭāgārasālāyaṃ antarahito vaggumudāya nadiyā tīre tesaṃ bhikkhūnaṃ purato pāturahosi. Atha kho so bhikkhu vaggumudātīriye bhikkhū etadavoca – “satthā āyasmante āmanteti, satthā āyasmantānaṃ dassanakāmo”ti.

“Evamāvuso”ti kho te bhikkhū tassa bhikkhuno paṭissutvā senāsanaṃ saṃsāmetvā pattacīvaramādāya – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – vaggumudāya nadiyā tīre antarahitā mahāvane kūṭāgārasālāyaṃ bhagavato sammukhe pāturahesuṃ. Tena kho pana samayena bhagavā āneñjena samādhinā nisinno hoti. Atha kho tesaṃ bhikkhūnaṃ etadahosi – “katamena nu kho bhagavā vihārena etarahi viharatī”ti? Atha kho tesaṃ bhikkhūnaṃ etadahosi – “āneñjena kho bhagavā vihārena etarahi viharatī”ti. Sabbeva āneñjasamādhinā nisīdiṃsu.

Atha kho āyasmā ānando abhikkantāya rattiyā, nikkhante paṭhame yāme, uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ [cīvaraṃ (sabbattha)] karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – “abhikkantā, bhante, ratti; nikkhanto paṭhamo yāmo; ciranisinnā āgantukā bhikkhū; paṭisammodatu, bhante, bhagavā āgantukehi bhikkhūhī”ti. Evaṃ vutte, bhagavā tuṇhī ahosi.

Dutiyampi kho āyasmā ānando abhikkantāya rattiyā, nikkhante majjhime yāme, uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – “abhikkantā, bhante, ratti; nikkhanto majjhimo yāmo; ciranisinnā āgantukā bhikkhū; paṭisammodatu, bhante, bhagavā āgantukehi bhikkhūhī”ti. Dutiyampi kho bhagavā tuṇhī ahosi.

Tatiyampi kho āyasmā ānando abhikkantāya rattiyā, nikkhante pacchime yāme, uddhaste aruṇe, nandimukhiyā rattiyā uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – “abhikkantā, bhante, ratti; nikkhanto pacchimo yāmo; uddhasto aruṇo; nandimukhī ratti; ciranisinnā āgantukā bhikkhū; paṭisammodatu, bhante, bhagavā, āgantukehi bhikkhūhī”ti.

Atha kho bhagavā tamhā samādhimhā vuṭṭhahitvā āyasmantaṃ ānandaṃ āmantesi – “sace kho tvaṃ, ānanda, jāneyyāsi ettakampi te nappaṭibhāseyya [nappaṭibheyya (?)]. Ahañca, ānanda, imāni ca pañca bhikkhusatāni sabbeva āneñjasamādhinā nisīdimhā”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Yassa jito kāmakaṇṭako,

Akkoso ca vadho ca bandhanañca;

Pabbatova [pabbato viya (sī. syā. pī.)] so ṭhito anejo,

Sukhadukkhesu na vedhatī sa bhikkhū”ti. tatiyaṃ;

☸---------------------------------------------------------------------

三

如是我闻。那时，世尊住在舍卫城的祇陀林给孤独园。那时，以耶输伽为首的五

百位比丘来到舍卫城想要拜见世尊。这些前来的比丘们与原住的比丘们互相问候，

安排卧具，整理钵和衣，发出了很大的吵闹声。世尊对阿难说：“阿难！这大声吵闹的是谁呢？

我看像是渔夫捕鱼时的喧闹。”阿难回答说：“大德！是以耶输伽为首的五百位比丘，他们想要拜见世尊而来到了舍卫城。那些前

来的比丘们……乃至整理衣钵，发出了这大声吵闹。”世尊说：“那么，阿难！你用我的话去告诉那些比丘们：

‘导师召唤尊者们。’”“是的，大德！”尊者阿难答应了世尊，前往那些比丘们那里说：“导师召唤尊者

们。”“好的，道友！”那些比丘们答应了尊者阿难，便前往拜见世尊，礼敬世尊后，坐在一旁。世

尊对坐在一旁的比丘们说：“诸位比丘！你们为什么发出大声吵闹，就像渔夫捕鱼时的喧闹一样？”

听了这话，尊者耶输伽这样对世尊说：“大德！这五百位比丘想要拜见世尊而来到了舍卫城。

这些前来的比丘们……乃至……整理衣钵，发出了这大声吵闹。”世尊说：“走吧，诸位比丘！我驱逐你们，

你们不应住在我附近。”“是的，大德！” 那些比丘们答应了世尊，从座位起身，礼敬世尊并向

右绕行后，收拾好卧具，拿起钵和衣，向跋耆国游行出发了。在跋耆国次第游行，来到了婆求末

河边；到达后，在婆求末河的岸边搭建了草屋，进入了雨安居。

那时，尊者耶输伽在进入雨安居后，告诉比丘们说：“各位道友！世尊

驱逐我们，是希望我们得到利益，是为了我们的福祉，是出于慈悲，因为怜悯我们。来吧，各位道友！

我们应当以那样的方式安住修行，使世尊对我们的安住感到满意。”“好的，道友！”那些比丘们答应了尊者耶输伽。

于是那些比丘们远离（愦闹），不放逸、热忱、努力、自我策励地安住，就在那个雨安居期间，全都证得了三明。

那时，世尊在舍卫城随缘安住之后，向吠舍离游行出发，次第游行来到了吠舍离。当时，世尊住在吠舍离大林的

重阁讲堂。

那时，世尊以自己的心了知了婆求末河岸边比丘们的心念后，对尊者阿难说：“阿难！那个方向好像对我显现了光明，

阿难！那个方向好像对我显现了光亮；那就是婆求末河岸边的比丘们安住的

方向。我的心不排斥去想他们。阿难！你应当派遣一位使者，到婆求末河岸边的比丘们那里

去，（告诉他们）：‘导师召唤尊者们，导师想见尊者们。’”

“是的，大德！”尊者阿难答应了世尊，来到一位比丘那里；到达后，对那位比丘这样说道：“来，道友！

你到婆求末河岸边的比丘们那里去；到达后，对婆求末河岸边的比丘们这样说：‘导师召唤尊者们，导师想见尊者们。’”

“好的，道友！”那位比丘答应了尊者阿难，就像大力士伸直弯曲的手臂，或弯曲伸直的手臂那样

快，（瞬间）从大林重阁讲堂消失，出现在婆求末河岸边那些比丘们的面前。那位比丘对婆求末河岸边的比丘们说道：

“导师召唤尊者们，导师想见尊者们。”

“好的，道友！”那些比丘们答应了那位比丘，收拾好卧具，拿起钵和衣，就像大力士伸直弯曲的手臂，

或弯曲伸直的手臂那样快，（瞬间）从婆求末河岸边消失，出现在大林重阁讲堂世尊的面前。

那时，世尊正以不动三昧安坐。于是那些比丘们心想：“世尊现在是以何种状态安住呢？”

然后那些比丘们又想到：“世尊现在是以不动三昧安住。”于是他们全都以不动三昧坐了下来。

那时，尊者阿难在夜晚过去，初夜时分已过时，从座位起身，整理上衣（偏袒右肩），来到世尊那里，合掌后

对世尊这样说道：“大德！夜深了；初夜时分已过；前来的比丘们已经坐了很久；大德！请世尊

与前来的比丘们互相问候吧。”听了这话，世尊保持沉默。

第二次，尊者阿难在夜晚过去，中夜时分已过时，从座位起身，整理上衣（偏袒右肩），来到世尊那里，合掌后

对世尊这样说道：“大德！夜深了；中夜时分已过；前来的比丘们已经坐了很久；大德！请世尊

与前来的比丘们互相问候吧。”世尊第二次保持沉默。

第三次，尊者阿难在夜晚过去，后夜时分已过，黎明升起，天色微明时，从座位起身，整理上衣（偏袒右肩），

来到世尊那里，合掌后对世尊这样说道：“大德！夜深了；后夜时分已过；黎明已升起；天色微明；

前来的比丘们已经坐了很久；大德！请世尊与前来的比丘们互相问候吧。”

这时，世尊从那个三昧中出定，对尊者阿难说：“阿难！如果你真的了解，就不会这样说了。

阿难！我和这五百位比丘，刚才全都在不动三昧中安坐。”

世尊了知此事后，那时诵唱了这首自说偈：

“谁已战胜了欲的刺，以及诽谤、伤害和束缚；他像山一样安住不动摇，在苦与乐中不动摇，那样的比丘。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/3. Nandavagga 难陀品 (Ud 3, 21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4 Sāriputtasutta 舍利弗 (Ud 3.4, 24)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Sāriputtasuttaṃ

24. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā sāriputto bhagavato avidūre nisinno hoti pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. Addasā kho bhagavā āyasmantaṃ sāriputtaṃ avidūre nisinnaṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Yathāpi pabbato selo, acalo suppatiṭṭhito;

Evaṃ mohakkhayā bhikkhu, pabbatova na vedhatī”ti. catutthaṃ;

☸---------------------------------------------------------------------

四

如是我闻。尔时，世尊住舍卫城祇陀林给孤独园。尔时，尊者舍利弗近于世尊

结跏趺坐，端身正念。世尊见尊者舍利弗于近己而结跏趺坐，端身正念。世尊知此

已，彼时唱此优陀那：

“犹如磐石山，竖立不动摇，比丘断愚痴，似山无动摇。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/3. Nandavagga 难陀品 (Ud 3, 21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5 Mahāmoggallānasutta 大目犍连 (Ud 3.5, 25)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Mahāmoggallānasuttaṃ

25. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā mahāmoggallāno bhagavato avidūre nisinno hoti pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya kāyagatāya satiyā ajjhattaṃ sūpaṭṭhitāya. Addasā kho bhagavā āyasmantaṃ mahāmoggallānaṃ avidūre nisinnaṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya kāyagatāya satiyā ajjhattaṃ sūpaṭṭhitāya.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Sati kāyagatā upaṭṭhitā,

Chasu phassāyatanesu saṃvuto;

Satataṃ bhikkhu samāhito,

Jaññā nibbānamattano”ti. pañcamaṃ;

☸---------------------------------------------------------------------

五

如是我闻。尔时，世尊住舍卫城祇陀林给孤独园。尔时，尊者大目犍连于近

尊结跏趺坐，善竖立向身内念。世尊见尊者大目犍连近己……善竖立向身内念。世

尊知此已，彼时唱此优陀那：

“善竖立向身念，善自制六触处。常入定之比丘，将知己之涅槃。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/3. Nandavagga 难陀品 (Ud 3, 21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.6 Pilindavacchasutta 比丘婆蹉 (Ud 3.6, 26)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Pilindavacchasuttaṃ

26. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā pilindavaccho [pilindivaccho (sī.)] bhikkhū vasalavādena samudācarati. Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – “āyasmā, bhante, pilindavaccho bhikkhū vasalavādena samudācaratī”ti.

Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi – “ehi tvaṃ, bhikkhu, mama vacanena pilindavacchaṃ bhikkhuṃ āmantehi – ‘satthā taṃ, āvuso pilindavaccha [vaccha (syā.)], āmantetī’”ti. “Evaṃ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā pilindavaccho tenupasaṅkami; upasaṅkamitvā āyasmantaṃ pilindavacchaṃ etadavoca – “satthā taṃ, āvuso pilindavaccha, āmantetī”ti.

“Evamāvuso”ti kho āyasmā pilindavaccho tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ pilindavacchaṃ bhagavā etadavoca – “saccaṃ kira tvaṃ, vaccha, bhikkhū vasalavādena samudācarasī”ti? “Evaṃ, bhante”ti.

Atha kho bhagavā āyasmato pilindavacchassa pubbenivāsaṃ manasi karitvā bhikkhū āmantesi – “mā kho tumhe, bhikkhave, vacchassa bhikkhuno ujjhāyittha. Na, bhikkhave, vaccho dosantaro bhikkhū vasalavādena samudācarati. Vacchassa, bhikkhave, bhikkhuno pañca jātisatāni abbokiṇṇāni brāhmaṇakule paccājātāni. So tassa vasalavādo dīgharattaṃ samudāciṇṇo [ajjhāciṇṇo (syā. pī. ka. aṭṭhakathāyaṃ pāṭhantaraṃ)]. Tenāyaṃ vaccho bhikkhū vasalavādena samudācaratī”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Yamhī na māyā vasatī na māno,

Yo vītalobho amamo nirāso;

Panuṇṇakodho [paṇunnakodho (pī.)] abhinibbutatto,

So brāhmaṇo so samaṇo sa bhikkhū”ti. chaṭṭhaṃ;

☸---------------------------------------------------------------------

六

如是我闻。尔时，世尊住王舍城竹林迦兰陀园。尔时，尊者毕陵迦婆蹉以贱人

呼比丘等。时，诸比丘诣往世尊处，礼敬世尊，坐于一隅。坐于一隅之比丘等，如

是白世尊言：“大德！尊者毕陵迦婆蹉以贱人呼比丘等。”世尊告一比丘：“比丘！汝

以我语呼毕陵迦婆蹉云：‘法友毕陵迦婆蹉！师呼汝。’”“唯然，世尊！”彼比丘应

诺世尊，往尊者毕陵迦婆蹉处，向彼如是言：“法友！师呼汝。”“唯然，法友！”尊

者毕陵迦婆蹉应诺彼比丘，即诣佛所，敬礼世尊，坐于一隅。世尊向坐于一隅之尊

者毕陵迦婆蹉言：“婆蹉！闻汝以贱人呼比丘等，为真实耶？”答：“唯然，大德！”

世尊思惟毕陵迦婆蹉之前生，如是向比丘等言：“汝等比丘！对比丘婆蹉勿愤。汝等

比丘！婆蹉无有瞋恚汝等，呼比丘等为贱人。汝等比丘！比丘婆蹉五百生续生于婆

罗门家。此贱人之语为彼长久所惯用，是故婆蹉以贱人呼比丘等。”世尊知此已，彼

时唱此优陀那：

“无谄无慢贪尽，无我所见无欲，舍忿镇心之人，彼可为婆罗门，惟彼可为比丘，

惟彼可为沙门。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/3. Nandavagga 难陀品 (Ud 3, 21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.7 Sakkudānasutta 天帝释 (Ud 3.7, 27)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Sakkudānasuttaṃ

27. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā mahākassapo pippaliguhāyaṃ viharati, sattāhaṃ ekapallaṅkena nisinno hoti aññataraṃ [nisinno aññataraṃ (syā. ka.)] samādhiṃ samāpajjitvā. Atha kho āyasmā mahākassapo tassa sattāhassa accayena tamhā samādhimhā vuṭṭhāsi. Atha kho āyasmato mahākassapassa tamhā samādhimhā vuṭṭhitassa etadahosi – “yaṃnūnāhaṃ rājagahaṃ piṇḍāya paviseyyan”ti.

Tena kho pana samayena pañcamattāni devatāsatāni ussukkaṃ āpannāni honti āyasmato mahākassapassa piṇḍapātapaṭilābhāya. Atha kho āyasmā mahākassapo tāni pañcamattāni devatāsatāni paṭikkhipitvā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi.

Tena kho pana samayena sakko devānamindo āyasmato mahākassapassa piṇḍapātaṃ dātukāmo hoti. Pesakāravaṇṇaṃ abhinimminitvā tantaṃ vināti. Sujā [sujātā (syā. pī. ka.)] asurakaññā tasaraṃ pūreti. Atha kho āyasmā mahākassapo rājagahe sapadānaṃ piṇḍāya caramāno yena sakkassa devānamindassa nivesanaṃ tenupasaṅkami. Addasā kho sakko devānamindo āyasmantaṃ mahākassapaṃ dūratova āgacchantaṃ. Disvāna gharā nikkhamitvā paccugantvā hatthato pattaṃ gahetvā gharaṃ pavisitvā [pavisetvā (ka.)] ghaṭiyā odanaṃ uddharitvā pattaṃ pūretvā āyasmato mahākassapassa adāsi. So ahosi piṇḍapāto anekasūpo anekabyañjano anekarasabyañjano [anekasūparasabyañjano (sī. pī.)]. Atha kho āyasmato mahākassapassa etadahosi – “ko nu kho ayaṃ satto yassāyaṃ evarūpo iddhānubhāvo”ti? Atha kho āyasmato mahākassapassa etadahosi – “sakko kho ayaṃ devānamindo”ti. Iti viditvā sakkaṃ devānamindaṃ etadavoca – “kataṃ kho te idaṃ, kosiya; mā [māssu (sī. syā.)] punapi evarūpamakāsī”ti. “Amhākampi, bhante kassapa, puññena attho; amhākampi puññena karaṇīya’

n’ti.

Atha kho sakko devānamindo āyasmantaṃ mahākassapaṃ abhivādetvā padakkhiṇaṃ katvā vehāsaṃ abbhuggantvā ākāse antalikkhe tikkhattuṃ udānaṃ udānesi – “aho dānaṃ paramadānaṃ [paramaṃ dānaṃ (pī. ka.)] kassape suppatiṭṭhitaṃ! Aho dānaṃ paramadānaṃ kassape suppatiṭṭhitaṃ!! Aho dānaṃ paramadānaṃ kassape suppatiṭṭhitan”ti!!! Assosi kho bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya sakkassa devānamindassa vehāsaṃ abbhuggantvā ākāse antalikkhe tikkhattuṃ udānaṃ udānentassa – “aho dānaṃ paramadānaṃ kassape suppatiṭṭhitaṃ! Aho dānaṃ paramadānaṃ kassape suppatiṭṭhitaṃ!! Aho dānaṃ paramadānaṃ kassape suppatiṭṭhitan”ti!!!

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Piṇḍapātikassa bhikkhuno,

Attabharassa anaññaposino;

Devā pihayanti tādino,

Upasantassa sadā satīmato”ti. sattamaṃ;

☸---------------------------------------------------------------------

七

如是我闻。尔时，世尊住王舍城竹林迦兰陀迦园。尔时，尊者大迦叶住毕钵罗

窟，结跏趺坐入一三昧七日间。尊者大迦叶经七日后，即从定起。尊者大迦叶从定

起而自思惟：“我将往王舍城托钵。”时，五百诸天众使尊者大迦叶易得食。尊者大

迦叶斥彼五百诸天众，晨早着内衣携钵衣，入王舍城托钵。彼时，释提桓因欲施尊

者大迦叶食，化作织工人。阿修罗女善生化作纺织人。尊者大迦叶于王舍城次第

乞食，近于释提桓因之住居。释提桓因见尊者大迦叶由远而来，由家出迎，亲手取

钵入家，馈取食物，满钵与尊者大迦叶。此施食中：有种种羹、种种副菜、种种羹

味副菜食等。尊者大迦叶自思惟：“有如此神力，此者为何人？”尊者大迦叶又复思

惟：“此为释提桓因。”如此知之，尊者大迦叶言释提桓因曰：“拘翼［帝释］！此汝

所为，勿再为此。”释提桓因曰：“大德，迦叶！我等亦须［积］功德，我等亦应作

福。”释提桓因礼敬尊者大迦叶，右绕为礼而飞上空中，于空中三度唱如是优陀那：

“实施，向迦叶善行最上施。实施……善行……。”

世尊以清净超人天耳，闻释提桓因飞上空中唱优陀那：“实施……善行……。实

施……善行……。”世尊知此已，彼时唱此优陀那：

“比丘依托钵而生，自养不畜养他人，寂静常住于正念，诸天尚更羡此人。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/3. Nandavagga 难陀品 (Ud 3, 21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.8 Piṇḍapātikasutta 托钵 (Ud 3.8, 28)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Piṇḍapātikasuttaṃ

28. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sambahulānaṃ bhikkhūnaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ karerimaṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi –

“Piṇḍapātiko, āvuso, bhikkhu piṇḍāya caranto labhati kālena kālaṃ manāpike cakkhunā rūpe passituṃ, labhati kālena kālaṃ manāpike sotena sadde sotuṃ, labhati kālena kālaṃ manāpike ghānena gandhe ghāyituṃ, labhati kālena kālaṃ manāpike jivhāya rase sāyituṃ, labhati kālena kālaṃ manāpike kāyena phoṭṭhabbe phusituṃ. Piṇḍapātiko, āvuso, bhikkhu sakkato garukato mānito pūjito apacito piṇḍāya carati. Handāvuso, mayampi piṇḍapātikā homa. Mayampi lacchāma kālena kālaṃ manāpike cakkhunā rūpe passituṃ, mayampi lacchāma kālena kālaṃ manāpike sotena sadde sotuṃ, mayampi lacchāma kālena kālaṃ manāpike ghānena gandhe ghāyituṃ, mayampi lacchāma kālena kālaṃ manāpike jivhāya rase sāyituṃ, mayampi lacchāma kālena kālaṃ manāpike kāyena phoṭṭhabbe phusituṃ; mayampi sakkatā garukatā mānitā pūjitā apacitā piṇḍāya carissāmā”ti. Ayañcarahi tesaṃ bhikkhūnaṃ antarākathā hoti vippakatā.

Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena karerimaṇḍalamāḷo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi – “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?

“Idha, bhante, amhākaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ karerimaṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi –

‘Piṇḍapātiko, āvuso, bhikkhu piṇḍāya caranto labhati kālena kālaṃ manāpike cakkhunā rūpe passituṃ, labhati kālena kālaṃ manāpike sotena sadde sotuṃ, labhati kālena kālaṃ manāpike ghānena gandhe ghāyituṃ, labhati kālena kālaṃ manāpike jivhāya rase sāyituṃ, labhati kālena kālaṃ manāpike kāyena phoṭṭhabbe phusituṃ. Piṇḍapātiko, āvuso, bhikkhu sakkato garukato mānito pūjito apacito piṇḍāya carati. Handāvuso, mayampi piṇḍapātikā homa. Mayampi lacchāma kālena kālaṃ manāpike cakkhunā rūpe passituṃ…pe… kāyena phoṭṭhabbe phusituṃ. Mayampi sakkatā garukatā mānitā pūjitā apacitā piṇḍāya carissāmā’ti. Ayaṃ kho no, bhante, antarākathā vippakatā, atha bhagavā anuppatto”ti.

“Na khvetaṃ, bhikkhave, tumhākaṃ patirūpaṃ kulaputtānaṃ saddhā agārasmā anagāriyaṃ pabbajitānaṃ yaṃ tumhe evarūpiṃ kathaṃ katheyyātha. Sannipatitānaṃ vo, bhikkhave, dvayaṃ karaṇīyaṃ – dhammī vā kathā ariyo vā tuṇhībhāvo”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Piṇḍapātikassa bhikkhuno,

Attabharassa anaññaposino;

Devā pihayanti tādino,

No ce saddasilokanissito”ti. aṭṭhamaṃ;

☸---------------------------------------------------------------------

八

如是我闻。尔时，世尊住舍卫城祇陀林给孤独园。尔时，托钵食后归来，于迦

里梨树［傍］圆形尖顶屋堂，聚集众多比丘等引起如是之话题：“汝等法友！比丘托

钵，出行乞食，往来屡屡眼见快色，屡屡耳闻快声，屡屡鼻嗅快香，屡屡舌味快味，

屡屡身触快触处。汝等法友！出行托钵，比丘受人尊重，恭敬供养，而行托钵。汝

等法友！我等亦欲成托钵者。屡屡眼见快色，屡屡耳闻快声，屡屡鼻嗅快香，屡屡

舌味快味，屡屡身触快触处。我等亦受人尊重，恭敬供养，而行托钵。”尔时，彼比

丘等所起话题未终了。世尊于日暮从独坐而起，至迦里梨树傍之圆形尖顶屋堂，坐

所设之座。就座已，世尊如是言比丘等曰：“汝等比丘！汝等所起如何话题未终了。”

答曰：“大德！由托钵食后归来，于迦里梨树［傍］圆形尖顶屋堂集坐，我等所起如

是话题：‘出行托钵……乃至……而行托钵。’大德！我等所起话题未终了。［然］

尔时，世尊进来。”世尊曰：“汝等比丘！如此谈话，汝等善男子由信心出家而为无

家者为不适当。汝等比丘！汝等聚集应为二事，即为法谈与圣者之沉默。”世尊知此

已，彼时唱此优陀那：

“比丘由托钵而生，自养不畜养他人，诸天尚更羡此人。若彼不恃声赞辞。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/3. Nandavagga 难陀品 (Ud 3, 21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.9 Sippasutta 技艺 (Ud 3.9, 29)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Sippasuttaṃ

29. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sambahulānaṃ bhikkhūnaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ maṇḍalamāḷe sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – “ko nu kho, āvuso, sippaṃ jānāti? Ko kiṃ sippaṃ sikkhi? Kataraṃ sippaṃ sippānaṃ aggan”ti?

Tatthekacce evamāhaṃsu – “hatthisippaṃ sippānaṃ aggan”ti. Ekacce evamāhaṃsu – “assasippaṃ sippānaṃ aggan”ti. Ekacce evamāhaṃsu – “rathasippaṃ sippānaṃ aggan”ti. Ekacce evamāhaṃsu – “dhanusippaṃ sippānaṃ aggan”ti. Ekacce evamāhaṃsu – “tharusippaṃ sippānaṃ aggan”ti. Ekacce evamāhaṃsu – “muddāsippaṃ sippānaṃ aggan”ti. Ekacce evamāhaṃsu – “gaṇanāsippaṃ sippānaṃ aggan”ti. Ekacce evamāhaṃsu – “saṅkhānasippaṃ sippānaṃ aggan”ti. Ekacce evamāhaṃsu – “lekhāsippaṃ sippānaṃ aggan”ti. Ekacce evamāhaṃsu – “kāveyyasippaṃ [kābyasippaṃ (syā.)] sippānaṃ aggan”ti. Ekacce evamāhaṃsu – “lokāyatasippaṃ sippānaṃ aggan”ti. Ekacce evamāhaṃsu – “khattavijjāsippaṃ sippānaṃ aggan”ti. Ayañcarahi tesaṃ bhikkhūnaṃ antarākathā hoti vippakatā.

Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena maṇḍalamāḷo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi – “kāya nuttha, bhikkhave, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?

“Idha, bhante, amhākaṃ pacchābhattaṃ piṇḍapātapaṭikkantānaṃ maṇḍalamāḷe sannisinnānaṃ ayamantarākathā udapādi – ‘ko nu kho, āvuso, sippaṃ jānāti? Ko kiṃ sippaṃ sikkhi? Kataraṃ sippaṃ sippānaṃ aggan’ti?

“Tatthekacce evamāhaṃsu – ‘hatthisippaṃ sippānaṃ aggan’ti. Ekacce evamāhaṃsu – ‘assasippaṃ sippānaṃ aggan’ti; ekacce evamāhaṃsu – ‘rathasippaṃ sippānaṃ aggan’ti; ekacce evamāhaṃsu – ‘dhanusippaṃ sippānaṃ aggan’ti; ekacce evamāhaṃsu – ‘tharusippaṃ sippānaṃ aggan’ti, ekacce evamāhaṃsu – ‘muddāsippaṃ sippānaṃ aggan’ti ekacce evamāhaṃsu – ‘gaṇanāsippaṃ sippānaṃ aggan’ti; ekacce evamāhaṃsu – ‘saṅkhānasippaṃ sippānaṃ aggan’ti; ekacce evamāhaṃsu – ‘lekhāsippaṃ sippānaṃ aggan’ti; ekacce evamāhaṃsu – ‘kāveyyasippaṃ sippānaṃ aggan’ti; ekacce evamāhaṃsu – ‘lokāyatasippaṃ sippānaṃ aggan’ti; ekacce evamāhaṃsu – ‘khattavijjāsippaṃ sippānaṃ aggan’ti. Ayaṃ kho no, bhante, antarākathā hoti vippakatā, atha bhagavā anuppatto”ti.

“Na khvetaṃ, bhikkhave, tumhākaṃ patirūpaṃ kulaputtānaṃ saddhā agārasmā anagāriyaṃ pabbajitānaṃ yaṃ tumhe evarūpiṃ kathaṃ katheyyātha. Sannipatitānaṃ vo, bhikkhave, dvayaṃ karaṇīyaṃ – dhammī vā kathā ariyo vā tuṇhībhāvo”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Asippajīvī lahu atthakāmo,

Yatindriyo sabbadhi vippamutto;

Anokasārī amamo nirāso,

Hitvā mānaṃ ekacaro sa bhikkhū”ti. navamaṃ;

☸---------------------------------------------------------------------

九

如是我闻。尔时，世尊住舍卫国祇陀林给孤独园。时，托钵食后……［参照前

经］……众多比丘等引起如是话题：“汝等法友！谁知技艺？谁学技艺？何人为技艺

中第一者？”于此处某者如是 云：“御象术为技艺中第一者。”某者如是云：“御马

术为技艺中第一者。”某者如是云：“御车术为技艺中第－者。”某者如是云：“印契

术为技艺中第一者。”某者如是云：“算术为技艺中第一者。”某者如是云：“数术为

技艺中第一者。”某者如是云：“书术为技艺中第一者。”某者如是云：“诗术为技艺

中第一者。”某者如是云；“顺世术为技艺中第一者。”某者如是云：“田相术为技艺

中第一者。”尔时，于彼比丘等所起话题未终了。世尊于日暮……乃至……［参照三

之八］ 如是言比丘等曰：“汝等比丘……未终了。”答曰：“大德！食后……乃至

一……［如前经］ 引起如是话题：‘汝等法友！谁知技艺？……为技艺中第一者？’

某者云：‘御象术为技艺中第一者……乃至田相术为技艺中第一者。’ 大德！在我

等所起此话题未终了。尔时世尊进来。”世尊如是曰：“汝等比丘！……乃至……［参

照三之八］为法谈与圣者之沉默。”世尊知此已，彼时唱此优陀那：

“不依技艺而生存，轻欲利事制诸根，当于诸事得解脱，为无家者而行脚，

无我所见亦无欲，杀恶魔而独行者，如是出家之行者，乃为真正之比丘。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/3. Nandavagga 难陀品 (Ud 3, 21-30)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.10 Lokasutta 世间 (Ud 3.10, 30)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Lokasuttaṃ

30. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre bodhirukkhamūle paṭhamābhisambuddho. Tena kho pana samayena bhagavā sattāhaṃ ekapallaṅkena nisinno hoti vimuttisukhapaṭisaṃvedī.

Atha kho bhagavā tassa sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā buddhacakkhunā lokaṃ volokesi. Addasā kho bhagavā buddhacakkhunā volokento satte anekehi santāpehi santappamāne, anekehi ca pariḷāhehi pariḍayhamāne – rāgajehipi, dosajehipi, mohajehipi [mohajehipīti (sabbattha)].

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Ayaṃ loko santāpajāto,

Phassapareto rogaṃ vadati attato;

Yena yena hi maññati [yena hi maññati (syā. pī.)],

Tato taṃ hoti aññathā.

“Aññathābhāvī bhavasatto loko,

Bhavapareto bhavamevābhinandati;

Yadabhinandati taṃ bhayaṃ,

Yassa bhāyati taṃ dukkhaṃ;

Bhavavippahānāya kho panidaṃ brahmacariyaṃ vussati”.

“‘Ye hi keci samaṇā vā brāhmaṇā vā bhavena bhavassa vippamokkhamāhaṃsu, sabbe te avippamuttā bhavasmā’ti vadāmi. ‘Ye vā pana keci samaṇā vā brāhmaṇā vā vibhavena bhavassa nissaraṇamāhaṃsu, sabbe te anissaṭā bhavasmā’ti vadāmi.

“Upadhiñhi paṭicca dukkhamidaṃ sambhoti, sabbupādānakkhayā natthi dukkhassa sambhavo. Lokamimaṃ passa; puthū avijjāya paretā bhūtā bhūtaratā aparimuttā; ye hi keci bhavā sabbadhi sabbatthatāya sabbe te bhavā aniccā dukkhā vipariṇāmadhammā”ti.

“Evametaṃ yathābhūtaṃ, sammappaññāya passato;

Bhavataṇhā pahīyati, vibhavaṃ nābhinandati.

“Sabbaso taṇhānaṃ khayā,

Asesavirāganirodho nibbānaṃ;

Tassa nibbutassa bhikkhuno,

Anupādā [anupādānā (sī.)] punabbhavo na hoti;

Abhibhūto māro vijitasaṅgāmo,

Upaccagā sabbabhavāni tādī”ti. dasamaṃ;

Nandavaggo tatiyo niṭṭhito.

Tassuddānaṃ –

Kammaṃ nando yasojo ca, sāriputto ca kolito;

Pilindo [pilindi (sī.)] kassapo piṇḍo, sippaṃ lokena te dasāti.

☸---------------------------------------------------------------------

一○

如是我闻。尔时，世尊初成正觉，住优楼比螺尼连禅河畔菩提树下。尔时，世

尊结跏趺坐，继续坐享七日间解脱乐。经七日后，世尊从定起而佛眼遍观世间，见

诸有情或由贪、瞋、痴所生诸苦所恼，受诸热恼所烧。世尊知此已，彼时唱此优陀

那：

“此世间为热苦性，为触所累谈己病，盖此为此能思事，终而有与相异事。

变化世间达生有，而为生有之所累，虽然世间诸有情，而惟喜彼之生有。

人若喜时是怖畏，若有怖畏是为苦，惟欲舍离此生有，必当惟修此梵行。

无论沙门婆罗门，如依生有语离脱，我云此等梵行者，皆由生有未脱离。

无论沙门婆罗门，如依非有语出离，我云此等梵行者，皆由生有未出离。

此苦皆由本质生，由取灭尽苦无生。

广见如此诸世间，生类所累由无明，一切世间诸有情，喜生不得解脱者。

不论成为任何物，随方随处皆生有，此等生有无常苦，成为一切转变法。

如是依正智，如实见此者，生有渴爱灭，非有渴爱喜。

诸渴爱之灭，灭贪为涅槃，入涅槃比丘，无取不再生，恶魔被战败，超越诸

生有。”

难陀品第三

摄颂曰：

业与难陀、野输阇，舍利弗与拘律陀，

毕陵迦、迦叶、托钵，技艺、世间此为十。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/4. Meghiyavagga 弥醯品 (Ud 4, 31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1 Meghiyasutta 尊者弥醯 (Ud 4.1, 31)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Meghiyavaggo

1. Meghiyasuttaṃ

31. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā cālikāyaṃ viharati cālike pabbate. Tena kho pana samayena āyasmā meghiyo bhagavato upaṭṭhāko hoti. Atha kho āyasmā meghiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho āyasmā meghiyo bhagavantaṃ etadavoca – “icchāmahaṃ, bhante, jantugāmaṃ piṇḍāya pavisitun”ti. “Yassadāni tvaṃ, meghiya, kālaṃ maññasī”ti.

Atha kho āyasmā meghiyo pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya jantugāmaṃ piṇḍāya pāvisi. Jantugāme piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena kimikāḷāya nadiyā tīraṃ tenupasaṅkami. [upasaṅkamitvā (sabbattha) a. ni. 9.3 passitabbaṃ] Addasā kho āyasmā meghiyo [upasaṅkamitvā (sabbattha) a. ni. 9.3 passitabbaṃ] kimikāḷāya nadiyā tīre jaṅghāvihāraṃ [jaṅghavihāraṃ (ka.)] anucaṅkamamāno anuvicaramāno [anuvicaramāno addasā kho (sī. syā. pī.), anuvicaramāno addasa (ka.)] ambavanaṃ pāsādikaṃ manuññaṃ ramaṇīyaṃ. Disvānassa etadahosi – “pāsādikaṃ vatidaṃ ambavanaṃ manuññaṃ [idaṃ padaṃ videsapotthakesu natthi, aṅguttarepi] ramaṇīyaṃ. Alaṃ vatidaṃ kulaputtassa padhānatthikassa padhānāya. Sace maṃ bhagavā anujāneyya, āgaccheyyāhaṃ imaṃ ambavanaṃ padhānāyā”ti.

Atha kho āyasmā meghiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā meghiyo bhagavantaṃ etadavoca –

“Idhāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya jantugāmaṃ piṇḍāya pāvisiṃ. Jantugāme piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena kimikāḷāya nadiyā tīraṃ tenupasaṅkamiṃ [upasaṅkamitvā (sabbattha)]. Addasaṃ kho ahaṃ, bhante [upasaṅkamitvā (sabbattha)], kimikāḷāya nadiyā tīre jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno [anuvicaramāno addasaṃ (sabbattha)] ambavanaṃ pāsādikaṃ manuññaṃ ramaṇīyaṃ. Disvāna me etadahosi – ‘pāsādikaṃ vatidaṃ ambavanaṃ manuññaṃ ramaṇīyaṃ. Alaṃ vatidaṃ kulaputtassa padhānatthikassa padhānāya. Sace maṃ bhagavā anujāneyya, āgaccheyyāhaṃ imaṃ ambavanaṃ padhānāyā’ti. Sace maṃ, bhante, bhagavā anujānāti [anujāneyya (a. ni. 9.3)], gaccheyyāhaṃ taṃ ambavanaṃ padhānāyā”ti.

Evaṃ vutte, bhagavā āyasmantaṃ meghiyaṃ etadavoca – “āgamehi tāva, meghiya, ekakamhi [ekakamhā (sī. pī.), ekakomhi (syā.)] tāva, yāva aññopi koci bhikkhu āgacchatī”ti.

Dutiyampi kho āyasmā meghiyo bhagavantaṃ etadavoca – “bhagavato, bhante, natthi kiñci uttari [uttariṃ (sī. syā. kaṃ. pī.)] karaṇīyaṃ, natthi katassa vā paticayo. Mayhaṃ kho pana, bhante, atthi uttari karaṇīyaṃ, atthi katassa paticayo. Sace maṃ bhagavā anujānāti, gaccheyyāhaṃ taṃ ambavanaṃ padhānāyā”ti. Dutiyampi kho bhagavā āyasmantaṃ meghiyaṃ etadavoca – “āgamehi tāva, meghiya, ekakamhi tāva, yāva aññopi koci bhikkhu āgacchatī”ti.

Tatiyampi kho āyasmā meghiyo bhagavantaṃ etadavoca – “bhagavato, bhante, natthi kiñci uttari karaṇīyaṃ, natthi katassa vā paticayo. Mayhaṃ kho pana, bhante, atthi uttari karaṇīyaṃ, atthi katassa paticayo. Sace maṃ bhagavā anujānāti, gaccheyyāhaṃ taṃ ambavanaṃ padhānāyā”ti. “Padhānanti kho, meghiya, vadamānaṃ kinti vadeyyāma? Yassadāni tvaṃ, meghiya, kālaṃ maññasī”ti.

Atha kho āyasmā meghiyo uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena taṃ ambavanaṃ tenupasaṅkami; upasaṅkamitvā taṃ ambavanaṃ ajjhogāhetvā [ajjhogahetvā (sī. syā. pī.)] aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Atha kho āyasmato meghiyassa tasmiṃ ambavane viharantassa yebhuyyena tayo pāpakā akusalā vitakkā samudācaranti, seyyathidaṃ – kāmavitakko, byāpādavitakko, vihiṃsāvitakko [vitakkoti (sī. pī. ka.)].

Atha kho āyasmato meghiyassa etadahosi – “acchariyaṃ vata bho, abbhutaṃ vata bho! Saddhāya ca vatamhā agārasmā anagāriyaṃ pabbajitā. Atha ca panimehi tīhi pāpakehi akusalehi vitakkehi anvāsattā, seyyathidaṃ – kāmavitakkena, byāpādavitakkena, vihiṃsāvitakkena”.

Atha kho āyasmā meghiyo sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā meghiyo bhagavantaṃ etadavoca – “idha mayhaṃ, bhante, tasmiṃ ambavane viharantassa yebhuyyena tayo pāpakā akusalā vitakkā samudācaranti, seyyathidaṃ – kāmavitakko, byāpādavitakko, vihiṃsāvitakko. Tassa mayhaṃ, bhante, etadahosi – ‘acchariyaṃ vata, bho, abbhutaṃ vata, bho! Saddhāya ca vatamhā agārasmā anagāriyaṃ pabbajitā. Atha ca panimehi tīhi pāpakehi akusalehi vitakkehi anvāsattā, seyyathidaṃ – kāmavitakkena, byāpādavitakkena, vihiṃsāvitakkena’”.

“Aparipakkāya, meghiya, cetovimuttiyā pañca dhammā paripākāya saṃvattanti. Katame pañca?

“Idha, meghiya, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. Aparipakkāya, meghiya, cetovimuttiyā ayaṃ paṭhamo dhammo paripākāya saṃvattati.

“Puna caparaṃ, meghiya, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Aparipakkāya, meghiya, cetovimuttiyā ayaṃ dutiyo dhammo paripākāya saṃvattati.

“Puna caparaṃ, meghiya, bhikkhu yāyaṃ kathā abhisallekhikā cetovivaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati, seyyathidaṃ – appicchakathā, santuṭṭhikathā, pavivekakathā, asaṃsaggakathā, vīriyārambhakathā, sīlakathā, samādhikathā, paññākathā, vimuttikathā, vimuttiñāṇadassanakathā; evarūpāya kathāya nikāmalābhī hoti akicchalābhī akasiralābhī. Aparipākāya, meghiya, cetovimuttiyā ayaṃ tatiyo dhammo paripākāya saṃvattati.

“Puna caparaṃ, meghiya, bhikkhu āraddhavīriyo viharati, akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya [uppādāya (syā.)], thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Aparipakkāya, meghiya, cetovimuttiyā ayaṃ catuttho dhammo paripākāya saṃvattati.

“Puna caparaṃ, meghiya, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Aparipakkāya, meghiya, cetovimuttiyā ayaṃ pañcamo dhammo paripākāya saṃvattati. Aparipakkāya, meghiya, cetovimuttiyā ime pañca dhammā paripākāya saṃvattanti.

“Kalyāṇamittassetaṃ, meghiya, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa yaṃ sīlavā bhavissati, pātimokkhasaṃvarasaṃvuto viharissati, ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhissati sikkhāpadesu.

“Kalyāṇamittassetaṃ, meghiya, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa yaṃ yāyaṃ kathā abhisallekhikā cetovivaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati, seyyathidaṃ – appicchakathā, santuṭṭhikathā, pavivekakathā, asaṃsaggakathā, vīriyārambhakathā, sīlakathā, samādhikathā, paññākathā, vimuttikathā, vimuttiñāṇadassanakathā; evarūpāya kathāya nikāmalābhī bhavissati akicchalābhī akasiralābhī.

“Kalyāṇamittassetaṃ, meghiya, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa yaṃ āraddhavīriyo viharissati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu.

“Kalyāṇamittassetaṃ, meghiya, bhikkhuno pāṭikaṅkhaṃ kalyāṇasahāyassa kalyāṇasampavaṅkassa yaṃ paññavā bhavissati, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā.

“Tena ca pana, meghiya, bhikkhunā imesu pañcasu dhammesu patiṭṭhāya cattāro dhammā uttari bhāvetabbā – asubhā bhāvetabbā rāgassa pahānāya, mettā bhāvetabbā byāpādassa pahānāya, ānāpānassati bhāvetabbā vitakkupacchedāya, aniccasaññā bhāvetabbā asmimānasamugghātāya. Aniccasaññino hi, meghiya, anattasaññā saṇṭhāti, anattasaññī asmimānasamugghātaṃ pāpuṇāti diṭṭheva dhamme nibbānan”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Khuddā vitakkā sukhumā vitakkā,

Anugatā [anuggatā (sī. ka. aṭṭhakathāyaṃ pāṭhantaraṃ)] manaso uppilāvā [ubbilāpā (sī. syā. pī.)];

Ete avidvā manaso vitakke,

Hurā huraṃ dhāvati bhantacitto.

“Ete ca vidvā manaso vitakke,

Ātāpiyo saṃvaratī satīmā;

Anugate manaso uppilāve,

Asesamete pajahāsi buddho”ti. paṭhamaṃ;

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第四品 弥醯品

一

如是我闻。尔时，世尊住奢利伽之奢利伽山。尔时，尊者弥醯为世尊侍者。尊

者弥醯诣世尊处，礼敬世尊，立于一隅。立于一隅之尊者弥醯如是白世尊言：“大德！

我欲入阇斗村托钵。”世尊曰：“弥醯！今正思善时，汝可为之。”尊者弥醯晨早持

钵衣，入阇斗村托钵。往阇斗村托钵，食后由托钵归来，往金鞞河畔散步往来、逍

遥、休息于金鞞河畔，见庵摩罗林可爱可乐而自思惟：“此庵摩罗林，实可爱可乐。

此林实是精勤善男子修行最适之处。世尊若听许我，我当入此庵摩罗林精勤修习。”

尊者弥醯诣世尊处，礼敬世尊，坐于一隅。坐于一隅之尊者弥醯如是白世尊言：“大

德！我晨早着内衣持钵衣，入阇斗村托钵。往阇斗村托钵，食后由托钵归来，近于

金鞞河畔，散步往来、逍遥、休息于金鞞河畔，见庵摩罗林可爱可乐而自思惟：‘此

庵摩罗林实是可爱可乐。此林实是精勤善男子修行最适之处。世尊若听许我，我当

入庵摩罗林精勤修习。’”彼如是言已，世尊言尊者弥醯曰：“弥醯！今我一人。于他

比丘之来前，［暂］待之。”尊者弥醯再如是白世尊言：“大德！世尊更无应为之事，

为无积此之要。然大德！我更有应为之事，为有积圣道之要。大德！若听许我，我

将入庵摩罗林精勤修行。”世尊再如是言彼曰：“弥醯！今我一人。……他比丘来前，

［暂］待之。”尊者弥醯三度如是白世尊言：“大德！世尊……我将入庵摩罗林精勤

修行。”世尊曰：“弥醯！汝谓精勤修习，弥醯！汝今正思善时，汝可为之。”尊者弥

醯从座而起，礼敬世尊，右绕而去，彼则往庵摩罗林，遍行林中，为日中休息坐于

一树下。住于彼庵摩罗林之尊者弥醯愈益起三恶不善之觉，即欲觉、恚觉、害觉。

尊者弥醯起如是思惟：“实不可思议。实为未曾有。我由信心出家而为无家之身。然

受此三不善觉所袭，即欲觉、恚觉、害觉。”尊者弥醯日暮由独坐而起，诣世尊之处，

礼敬世尊，坐于一隅。坐于一隅之尊者弥醯如是白世尊言：“大德！我住庵摩罗林起

三恶不善觉，即欲觉……大德！我起如是思惟：‘实为不可思义……乃至……受

此三不善觉所袭。’”世尊言彼弥醯曰：“弥醯！有五法使未熟之心圆满解脱。何为五

法？（一）于此弥醯！比丘有善友，有善伴。弥醯！此能使未熟之心圆满解脱，是第一

之法。（二）复次弥醯！比丘持戒依波罗提木叉摄护为节己，有［正］行处亲近处，见

小罪亦怖畏，为受持学处者。弥醯！此能使未熟之心圆满解脱，是第二之法。（三）复

次弥醯！比丘排除烦恼，适于开心且对厌嫌、离欲、灭尽、安静、正智、等觉、涅

槃导为十全之话，即少欲之话、知足之话、远离之话、与他不杂处之话、精进之话、

戒法之话、禅定之话、智慧之话、解脱之话、解脱智见之话等，得如此之话者，亦

得无烦者，亦得无苦者。弥醯！此能使未熟之心圆满解脱，是第三之法。（四）复次弥

醯！比丘住于勇猛精进，舍不善法而为欲行善法，有决断而勇健，成不舍善法者。

弥醯！此能使未熟之心圆满解脱，是第四之法。（五）复次弥醯！比丘为智者，如实知

起灭之智慧、为圣洞察之智慧、正导苦灭尽之智慧具足者。弥醯！此能使未熟之心

圆满解脱，是第五之法。

弥醯！有善友、善伴、善友人之比丘，被期待为如次之事。即彼为持戒者、依

波罗提木叉之摄护为节己，有［正］行处亲近处，见小罪亦怖畏，此为应学习受持

学处者之事。弥醯！有善友……之比丘被期代待为如此之事。即被排除烦恼适于开心

且对厌嫌、离欲、灭尽、安静、正智、等觉、涅槃导为十全之话，即少欲之话、知

足之话、远离之话、与他不杂处之话、精进之话、戒法之话、禅定之话、智慧之

话、解脱之话、解脱智见之话等，得如此之话者，亦得无烦者，亦得无苦者应为之

事。弥醯！有善友……比丘被期待为如次之事。即彼住于勇猛精进，为舍不善法，

欲行善法，有决断而勇健，此为善法，不舍善法者之事。弥醯！有善友……比丘被

期待为如次之事。即彼为智者，此为具足［如实］知起灭之智慧、成为圣洞察之智

慧、正导苦灭尽之智慧者之事。然弥醯！比丘立此等五法，更应修习四法。即为舍

贪应修不净观，为舍恚应修慈悲观，为灭觉应修数息观，为根绝我慢应修无常观。

弥醯！然，有无常想者竖立无我想，有无我想者于现法根绝我慢即达涅槃。”世尊知

此已，彼时唱此优陀那：

“觉为卑小者，觉为微细者，为心之喜悦，以从于此行。不知觉心者，而为摇动

心，由生趣向生。

知此等觉心，有正念之人，精勤而自制。佛从此等行，从心之喜悦，舍弃尽无

余。”

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/4. Meghiyavagga 弥醯品 (Ud 4, 31-40)”

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【经名】 4.2 Uddhatasutta 掉举 (Ud 4.2, 32)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Uddhatasuttaṃ

32. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kusinārāyaṃ viharati upavattane mallānaṃ sālavane. Tena kho pana samayena sambahulā bhikkhū bhagavato avidūre araññakuṭikāyaṃ viharanti uddhatā unnaḷā capalā mukharā vikiṇṇavācā muṭṭhassatino asampajānā asamāhitā vibbhantacittā pākatindriyā.

Addasā kho bhagavā te sambahule bhikkhū avidūre araññakuṭikāyaṃ viharante uddhate unnaḷe capale mukhare vikiṇṇavāce muṭṭhassatino asampajāne asamāhite vibbhantacitte pākatindriye.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Arakkhitena kāyena [cittena (nettiyaṃ)], micchādiṭṭhihatena [micchādiṭṭhigatena (bahūsu)] ca;

Thinamiddhā [thīnamiddhā (sī. syā. kaṃ. pī.)] bhibhūtena, vasaṃ mārassa gacchati.

“Tasmā rakkhitacittassa, sammāsaṅkappagocaro;

Sammādiṭṭhipurekkhāro, ñatvāna udayabbayaṃ;

Thīnamiddhābhibhū bhikkhu, sabbā duggatiyo jahe”ti. dutiyaṃ;

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二

如是我闻。尔时，世尊住拘尸那罗末罗族沙罗林之和跋单。尔时，众多比丘等

住近世尊之森林洞窟，自高、憍慢而浮薄，多言、多辩而忘念，缺正智，不镇心，

迷心而不制诸根。世尊见众多比丘等住近森林之洞窟，自高、憍慢而浮薄，多言、

多辩而忘念，缺正智，不镇心，迷心而不制诸根。世尊知此已，彼时唱此优陀那：

“不护身而陷邪见，惛沉睡眠所战胜，憍慢浮薄多饶舌，终为恶魔所征服。

正思惟为清净处，正见为先护心者，知生灭而胜惛沉，比丘皆舍诸恶趣。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/4. Meghiyavagga 弥醯品 (Ud 4, 31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3 Gopālakasutta 牧者 (Ud 4.3, 33)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Gopālakasuttaṃ

33. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ carati mahatā bhikkhusaṅghena saddhiṃ. Atha kho bhagavā maggā okkamma yena aññataraṃ rukkhamūlaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.

Atha kho aññataro gopālako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho taṃ gopālakaṃ bhagavā dhammiyā kathāya sandassesi samādapesi [samādāpesi (?)] samuttejesi sampahaṃsesi.

Atha kho so gopālako bhagavatā dhammiyā kathāya sandassito samādapito [samādipito (?)] samuttejito sampahaṃsito bhagavantaṃ etadavoca – “adhivāsetu me, bhante, bhagavā svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho so gopālako bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.

Atha kho so gopālako tassā rattiyā accayena sake nivesane pahūtaṃ appodakapāyasaṃ [appodakapāyāsaṃ (sabbattha)] paṭiyādāpetvā navañca sappiṃ bhagavato kālaṃ ārocesi – “kālo, bhante, niṭṭhitaṃ bhattan”ti. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena tassa gopālakassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho so gopālako buddhappamukhaṃ bhikkhusaṅghaṃ appodakapāyasena [appodakapāyāsena ca (syā. pī.)] navena ca sappinā sahatthā santappesi sampavāresi. Atha kho so gopālako bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho taṃ gopālakaṃ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi. Atha kho acirapakkantassa bhagavato taṃ gopālakaṃ aññataro puriso sīmantarikāya jīvitā voropesi.

Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – “yena, bhante, gopālakena ajja buddhappamukho bhikkhusaṅgho appodakapāyasena navena ca sappinā sahatthā santappito sampavārito so kira, bhante, gopālako aññatarena purisena sīmantarikāya jīvitā voropito”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Diso disaṃ yaṃ taṃ kayirā, verī vā pana verinaṃ;

Micchāpaṇihitaṃ cittaṃ, pāpiyo naṃ tato kare”ti. tatiyaṃ;

☸---------------------------------------------------------------------

三

如是我闻。尔时，世尊与大比丘众俱往憍萨罗国。世尊由道路而下，往一树下

设座而坐。时有一牧牛者，诣世尊处，礼敬世尊，坐于一隅。坐于一隅之牧牛者，

依世尊之法话，教示激励欢喜，使牧牛者喜悦如是白世尊言：“大德！世尊与比丘众

明日俱受我供养食。”世尊默然承诺。彼牧牛者，知世尊已应诺，即从座起，礼敬世

尊，行右绕礼而去。彼牧牛者夜更后，于己家准备多水少粥及新醍醐味，而往告世

尊：“大德！今正调食事已。”世尊晨早着内衣持钵衣，与比丘众俱至彼牧牛者家坐

于所设座。彼牧牛者以多水少粥及新醍醐味，以佛陀为上首用己手供养至诸比丘众

饱谢。彼牧牛者于世尊之食终离钵，取一低座，坐于一隅。坐于一隅之牧牛者，依

世尊法话，教示激励欢喜，使彼牧牛者喜悦，从座起去。世尊去后不久，有一男子

于国境内杀害彼牧牛者。众多比丘等如是白世尊言：“大德！今日以佛陀为上首及比

丘众等，牧牛者以多水少粥及新醍醐味，用己手供养至饱谢。大德！彼牧牛者被一

男子于国境内杀害。”世尊知此已，彼时唱起优陀那：

“恶者向恶行，为此欲为彼，恨者向恨者，为此欲为彼，由彼恶导心，欲彼

更为恶。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/4. Meghiyavagga 弥醯品 (Ud 4, 31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.4 Yakkhapahārasutta 夜叉袭击 (Ud 4.4, 34)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Yakkhapahārasuttaṃ

34. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā ca sāriputto āyasmā ca mahāmoggallāno kapotakandarāyaṃ viharanti. Tena kho pana samayena āyasmā sāriputto juṇhāya rattiyā navoropitehi kesehi abbhokāse nisinno hoti aññataraṃ samādhiṃ samāpajjitvā.

Tena kho pana samayena dve yakkhā sahāyakā uttarāya disāya dakkhiṇaṃ disaṃ gacchanti kenacideva karaṇīyena. Addasaṃsu kho te yakkhā āyasmantaṃ sāriputtaṃ juṇhāya rattiyā navoropitehi kesehi abbhokāse nisinnaṃ. Disvāna eko yakkho dutiyaṃ yakkhaṃ etadavoca – “paṭibhāti maṃ, samma, imassa samaṇassa sīse pahāraṃ dātun”ti. Evaṃ vutte, so yakkho taṃ yakkhaṃ etadavoca – “alaṃ, samma, mā samaṇaṃ āsādesi. Uḷāro so, samma, samaṇo mahiddhiko mahānubhāvo”ti.

Dutiyampi kho so yakkho taṃ yakkhaṃ etadavoca – “paṭibhāti maṃ, samma, imassa samaṇassa sīse pahāraṃ dātun”ti. Dutiyampi kho so yakkho taṃ yakkhaṃ etadavoca – “alaṃ, samma, mā samaṇaṃ āsādesi. Uḷāro so, samma, samaṇo mahiddhiko mahānubhāvo”ti. Tatiyampi kho so yakkho taṃ yakkhaṃ etadavoca – “paṭibhāti maṃ, samma, imassa samaṇassa sīse pahāraṃ dātun”ti. Tatiyampi kho so yakkho taṃ yakkhaṃ etadavoca – “alaṃ, samma, mā samaṇaṃ āsādesi. Uḷāro so, samma, samaṇo mahiddhiko mahānubhāvo”ti.

Atha kho so yakkho taṃ yakkhaṃ anādiyitvā āyasmato sāriputtattherassa sīse pahāraṃ adāsi. Tāva mahā pahāro ahosi, api tena pahārena sattaratanaṃ vā aḍḍhaṭṭhamaratanaṃ vā nāgaṃ osādeyya, mahantaṃ vā pabbatakūṭaṃ padāleyya. Atha ca pana so yakkho ‘ḍayhāmi ḍayhāmī’ti vatvā tattheva mahānirayaṃ apatāsi [avatthāsi (ka. sī.)].

Addasā kho āyasmā mahāmoggallāno dibbena cakkhunā visuddhena atikkantamānusakena tena yakkhena āyasmato sāriputtattherassa sīse pahāraṃ dīyamānaṃ. Disvā yena āyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṃ sāriputtaṃ etadavoca – “kacci te, āvuso, khamanīyaṃ, kacci yāpanīyaṃ, kacci na kiñci dukkhan”ti? “Khamanīyaṃ me, āvuso moggallāna, yāpanīyaṃ me, āvuso moggallāna; api ca me sīsaṃ thokaṃ dukkhan”ti.

“Acchariyaṃ, āvuso sāriputta, abbhutaṃ, āvuso sāriputta! Yāva [yaṃ tvaṃ (sī. ka.), yaṃ (syā.)] mahiddhiko āyasmā sāriputto mahānubhāvo! Idha te, āvuso sāriputta, aññataro yakkho sīse pahāraṃ adāsi. Tāva mahā pahāro ahosi, api tena pahārena sattaratanaṃ vā aḍḍhaṭṭhamaratanaṃ vā nāgaṃ osādeyya, mahantaṃ vā pabbatakūṭaṃ padāleyya, atha ca panāyasmā sāriputto evamāha – ‘khamanīyaṃ me, āvuso moggallāna, yāpanīyaṃ me, āvuso moggallāna; api ca me sīsaṃ thokaṃ dukkhan’”ti.

“Acchariyaṃ, āvuso moggallāna, abbhutaṃ, āvuso moggallāna! Yāva [yaṃ (syā.)] mahiddhiko āyasmā mahāmoggallāno mahānubhāvo yatra hi nāma yakkhampi passissati! Mayaṃ panetarahi paṃsupisācakampi na passāmā”ti.

Assosi kho bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya tesaṃ ubhinnaṃ mahānāgānaṃ imaṃ evarūpaṃ kathāsallāpaṃ.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Yassa selūpamaṃ cittaṃ, ṭhitaṃ nānupakampati;

Virattaṃ rajanīyesu, kopaneyye na kuppati;

Yassevaṃ bhāvitaṃ cittaṃ, kuto taṃ dukkhamessatī”ti. catutthaṃ;

☸---------------------------------------------------------------------

四

像这样我听闻：有一个时候，世尊住在王舍城的竹林迦兰陀迦园。那时，尊者舍利弗和尊者大目犍连住在迦布德迦（鸽子洞）。那时，尊者舍利弗在一个明亮的月夜，刚剃了头发，在露天坐着，进入了某种禅定状态。这时有两个互为朋友的夜叉，因为某些事务，正从北方前往南方。那些夜叉看见尊者舍利弗刚剃了头，在露天坐着，进入了禅定。看见后，一个夜叉对另一个夜叉这样说：“朋友！我想打这个沙门的头一下。”这样说后，那个夜叉对这个夜叉说：“够了，朋友！不要冒犯沙门。朋友！那个沙门很伟大，有大神力、大威力。”那个夜叉第二次又对另一个夜叉说：“朋友！我想打这个沙门的头一下。”另一个夜叉第二次又对这个夜叉说：“够了，朋友！不要冒犯沙门。朋友！那个沙门很伟大，有大神力、大威力。”那个夜叉第三次又对另一个夜叉说：“朋友！我想打这个沙门的头一下。”另一个夜叉第三次又对这个夜叉说：“够了，朋友！不要冒犯沙门。朋友！那个沙门很伟大，有大神力、大威力。”

然而，那个夜叉不听另一个夜叉的劝告，打了舍利弗长老的头。那一击的力量非常大，足以让一头七肘高或七肘半高的大象陷入地下，或者足以粉碎一座大山的山顶。但是，那个夜叉喊着“我烧起来了！我烧起来了！”当场就堕入了大无间地狱。

尊者大目犍连以清净、超越常人的天眼，看见那个夜叉正在击打尊者舍利弗长老的头。看见后，他走到尊者舍利弗那里，到了之后，对尊者舍利弗说：“道友！您还好吗？还能维持生活吗？没有什么痛苦吧？”舍利弗回答说：“目犍连道友，我还好，还能维持生活，目犍连道友；不过我的头有点痛。”

目犍连尊者这样说：“舍利弗道友，真是不可思议！舍利弗道友，真是前所未有！尊者舍利弗竟然有如此大的神力、如此大的威力！舍利弗道友，刚才有个夜叉打了您的头。那一击的力量非常大，足以让一头七肘高或七肘半高的大象陷入地下，或者足以粉碎一座大山的山顶。而尊者舍利弗却这样说：‘目犍连道友，我还好，还能维持生活，目犍连道友；不过我的头有点痛。’”

尊者舍利弗这样说：“目犍连道友，真是不可思议！目犍连道友，真是前所未有！尊者大目犍连竟然有如此大的神力、如此大的威力，居然能看见夜叉！而我现在连个泥土鬼都看不见呢。”

世尊以清净、超越常人的天耳，听到了这两位大龙象（指大阿罗汉）这样的对话。

世尊了知此事后，当时即兴诵出此优陀那（自说偈）：

“其心稳固如磐石，不动摇；

于可染着处无染着，于可激怒事不激怒。

若心能如此修习，痛苦将从何而来？”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/4. Meghiyavagga 弥醯品 (Ud 4, 31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.5 Nāgasutta 象 (Ud 4.5, 35)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Nāgasuttaṃ

35. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. Tena kho pana samayena bhagavā ākiṇṇo viharati bhikkhūhi bhikkhūnīhi upāsakehi upāsikāhi rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi. Ākiṇṇo dukkhaṃ na phāsu viharati. Atha kho bhagavato etadahosi – “ahaṃ kho etarahi ākiṇṇo viharāmi bhikkhūhi bhikkhūnīhi upāsakehi upāsikāhi rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi. Ākiṇṇo dukkhaṃ na phāsu viharāmi. Yaṃnūnāhaṃ eko gaṇasmā vūpakaṭṭho vihareyyan”ti.

Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kosambiṃ piṇḍāya pāvisi. Kosambiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto sāmaṃ senāsanaṃ saṃsāmetvā pattacīvaramādāya anāmantetvā upaṭṭhākaṃ anapaloketvā bhikkhusaṅghaṃ eko adutiyo yena pālileyyakaṃ tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena pālileyyakaṃ tadavasari. Tatra sudaṃ bhagavā pālileyyake viharati rakkhitavanasaṇḍe bhaddasālamūle.

Aññataropi kho hatthināgo ākiṇṇo viharati hatthīhi hatthinīhi hatthikalabhehi hatthicchāpehi. Chinnaggāni ceva tiṇāni khādati, obhaggobhaggañcassa sākhābhaṅgaṃ khādanti, āvilāni ca pānīyāni pivati, ogāhā cassa uttiṇṇassa hatthiniyo kāyaṃ upanighaṃsantiyo gacchanti. Ākiṇṇo dukkhaṃ na phāsu viharati. Atha kho tassa hatthināgassa etadahosi – “ahaṃ kho etarahi ākiṇṇo viharāmi hatthīhi hatthinīhi hatthikalabhehi hatthicchāpehi, chinnaggāni ceva tiṇāni khādāmi, obhaggobhaggañca me sākhābhaṅgaṃ khādanti, āvilāni ca pānīyāni pivāmi, ogāhā ca me uttiṇṇassa hatthiniyo kāyaṃ upanighaṃsantiyo gacchanti, ākiṇṇo dukkhaṃ na phāsu viharāmi. Yaṃnūnāhaṃ eko gaṇasmā vūpakaṭṭho vihareyyan”ti.

Atha kho so hatthināgo yūthā apakkamma yena pālileyyakaṃ rakkhitavanasaṇḍo bhaddasālamūlaṃ yena bhagavā tenupasaṅkami. Tatra sudaṃ [upasaṅkamitvā tatra sudaṃ (syā. pī. ka.)] so hatthināgo yasmiṃ padese bhagavā viharati taṃ padesaṃ [appaharitañca karoti, soṇḍāya (bahūsu)] appaharitaṃ karoti, soṇḍāya ca [appaharitañca karoti, soṇḍāya (bahūsu)] bhagavato pānīyaṃ paribhojanīyaṃ upaṭṭhāpeti [upaṭṭhapeti (sī. syā. kaṃ. pī.)].

Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – “ahaṃ kho pubbe ākiṇṇo vihāsiṃ bhikkhūhi bhikkhūnīhi upāsakehi upāsikāhi rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi, ākiṇṇo dukkhaṃ na phāsu vihāsiṃ. Somhi etarahi anākiṇṇo viharāmi bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi, anākiṇṇo sukhaṃ phāsu viharāmī”ti.

Tassapi kho hatthināgassa evaṃ cetaso parivitakko udapādi – “ahaṃ kho pubbe ākiṇṇo vihāsiṃ hatthīhi hatthinīhi hatthikalabhehi hatthicchāpehi, chinnaggāni ceva tiṇāni khādiṃ, obhaggobhaggañca me sākhābhaṅgaṃ khādiṃsu, āvilāni ca pānīyāni apāyiṃ, ogāhā ca me uttiṇṇassa hatthiniyo kāyaṃ upanighaṃsantiyo agamaṃsu, ākiṇṇo dukkhaṃ na phāsu vihāsiṃ. Somhi etarahi anākiṇṇo viharāmi hatthīhi hatthinīhi hatthikalabhehi hatthicchāpehi, acchinnaggāni ceva tiṇāni khādāmi, obhaggobhaggañca me sākhābhaṅgaṃ na khādanti, anāvilāni ca pānīyāni pivāmi, ogāhā ca me uttiṇṇassa hatthiniyo na kāyaṃ upanighaṃsantiyo gacchanti, anākiṇṇo sukhaṃ phāsu viharāmī”ti.

Atha kho bhagavā attano ca pavivekaṃ viditvā tassa ca hatthināgassa cetasā cetoparivitakkamaññāya tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Etaṃ [evaṃ (ka.)] nāgassa nāgena, īsādantassa hatthino;

Sameti cittaṃ cittena, yadeko ramatī mano”ti. pañcamaṃ;

☸---------------------------------------------------------------------

五

像这样我听闻：有一个时候，世尊住在憍赏弥的瞿师罗园。那时，世尊住处被比丘、比丘尼、男居士、女居士、国王、王的大臣、外道修行者、外道弟子们所围绕，感到烦扰，住得不舒适，不安乐。于是世尊这样想：“我现在住得很烦扰，被比丘、比丘尼……外道弟子们围绕，住得痛苦不安乐。我应当独自离开群体去住。”

于是，世尊在上午时分，穿好下衣，拿起钵和僧衣，进入憍赏弥城乞食。在憍赏弥乞食完毕，吃过饭后，自己收拾好坐卧具，拿起钵和僧衣，没有告知侍者，也没有通知比丘僧团，独自一人，没有同伴，出发游行前往波利莱雅迦。次第游行，到达了波利莱雅迦。在那里，世尊住在波利莱雅迦的守护林丛中的跋陀娑罗树下。

那时，也有一头象王，被公象、母象、小象、幼象们围绕，感到烦扰。它只能吃到被别的象吃剩的草尖，别的象还吃它（为够高处树叶而）拗断的树枝，它喝混浊的水，当它从水里上岸时，母象们走过来摩擦它的身体。它被围绕而感到烦扰，住得痛苦不安乐。于是那头象王这样想：“我现在被公象、母象、小象、幼象们围绕，住得很烦扰。我吃的是被吃剩的草尖，它们吃我拗断的树枝，我喝混浊的水，我从水里上岸时，母象们走过来摩擦我的身体，我住得痛苦不安乐。我应当独自离开群体去住。”

于是，那头象王离开了象群，前往波利莱雅迦的守护林丛中的跋陀娑罗树下，来到世尊所在的地方。到了那里，那头象王把世尊所住地方的草用鼻子清理干净，并用鼻子取来饮用水和洗漱用水供养世尊。

那时，世尊在独处静坐时，心中生起这样的思考：“我以前住得很烦扰，被比丘、比丘尼、男居士、女居士、国王、王的大臣、外道修行者、外道弟子们围绕，住得痛苦不安乐。而我现在住得不烦扰，不被比丘、比丘尼……外道弟子们围绕，住得快乐、安稳。”

那头象王心中也生起这样的思考：“我以前住得很烦扰，被公象、母象、小象、幼象们围绕。我吃的是被吃剩的草尖，它们吃我拗断的树枝，我喝混浊的水，我从水里上岸时，母象们走过来摩擦我的身体。我住得痛苦不安乐。而我现在住得不烦扰，不被公象、母象、小象、幼象们围绕。我吃的是没被吃过的整根草，它们不吃我拗断的树枝，我喝清澈的水，我从水里上岸时，母象们不走过来摩擦我的身体。我住得快乐、安稳。”

于是，世尊了知了自己的远离（独处之乐），并且以心了知了那头象王的心中想法，当时即兴诵出此优陀那（自说偈）：

“象王（指佛陀）与那有长牙如辕之象，

心意相通，因为他（们）独乐于林中。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/4. Meghiyavagga 弥醯品 (Ud 4, 31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.6 Piṇḍolasutta 宾头卢 (Ud 4.6, 36)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Piṇḍolasuttaṃ

36. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā piṇḍolabhāradvājo bhagavato avidūre nisinno hoti pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya āraññiko piṇḍapātiko paṃsukūliko tecīvariko appiccho santuṭṭho pavivitto asaṃsaṭṭho āraddhavīriyo [āraddhaviriyo (sī. syā. kaṃ. pī.)] dhutavādo adhicittamanuyutto.

Addasā kho bhagavā āyasmantaṃ piṇḍolabhāradvājaṃ avidūre nisinnaṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya āraññikaṃ piṇḍapātikaṃ paṃsukūlikaṃ tecīvarikaṃ appicchaṃ santuṭṭhaṃ pavivittaṃ asaṃsaṭṭhaṃ āraddhavīriyaṃ dhutavādaṃ adhicittamanuyuttaṃ.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Anūpavādo anūpaghāto [anupavādo anupaghāto (syā. pī. ka.)], pātimokkhe ca saṃvaro;

Mattaññutā ca bhattasmiṃ, pantañca sayanāsanaṃ;

Adhicitte ca āyogo, etaṃ buddhāna sāsanan”ti. chaṭṭhaṃ;

☸---------------------------------------------------------------------

六

像这样我听闻：有一个时候，世尊住在舍卫城的祇陀林给孤独园。那时，尊者宾头卢·颇罗堕阇在离世尊不远处结跏趺坐，端正身体，安住正念。他是住森林者、托钵乞食者、穿粪扫衣者、持三衣者、少欲者、知足者、独处者、不混居者、精进努力者、宣说头陀行者、致力于修习增上心定者。世尊看见尊者宾头卢·颇罗堕阇在离自己不远处结跏趺坐，端正身体，安住正念，他是住森林者、托钵乞食者、穿粪扫衣者、持三衣者、少欲者、知足者、独处者、不混居者、精进努力者、宣说头陀行者、致力于修习增上心定者。

世尊了知此事后，当时即兴诵出此优陀那（自说偈）：

“不诽谤，不伤害，善护于别解脱戒；

饮食知节量，独坐卧闲静处，

致力于增上心：这是诸佛的教导。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/4. Meghiyavagga 弥醯品 (Ud 4, 31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.7 Sāriputtasutta 舍利弗 (Ud 4.7, 37)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Sāriputtasuttaṃ

37. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā sāriputto bhagavato avidūre nisinno hoti pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya appiccho santuṭṭho pavivitto asaṃsaṭṭho āraddhavīriyo adhicittamanuyutto.

Addasā kho bhagavā āyasmantaṃ sāriputtaṃ avidūre nisinnaṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya appicchaṃ santuṭṭhaṃ pavivittaṃ asaṃsaṭṭhaṃ āraddhavīriyaṃ adhicittamanuyuttaṃ.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Adhicetaso appamajjato,

Munino monapathesu sikkhato;

Sokā na bhavanti tādino,

Upasantassa sadā satīmato”ti. sattamaṃ;

☸---------------------------------------------------------------------

七

像这样我听闻：有一个时候，世尊住在舍卫城的祇陀林给孤独园。那时，尊者舍利弗在离世尊不远处结跏趺坐，端正身体，安住正念。他是少欲者、知足者、独处者、不混居者、精进努力者、致力于修习增上心定者。世尊看见尊者舍利弗在离自己不远处结跏趺坐，端正身体，安住正念。他是少欲者、知足者、独处者、不混居者、精进努力者、致力于修习增上心定者。

世尊了知此事后，当时即兴诵出此优陀那（自说偈）：

“致力于增上心且不放逸，

牟尼修学于寂静之道；

这样的寂止者、常具正念者，

没有忧愁。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/4. Meghiyavagga 弥醯品 (Ud 4, 31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.8 Sundarīsutta 孙陀利女 (Ud 4.8, 38)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Sundarīsuttaṃ

38. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhagavā sakkato hoti garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. Bhikkhusaṅghopi sakkato hoti garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. Aññatitthiyā pana paribbājakā asakkatā honti agarukatā amānitā apūjitā anapacitā na lābhino cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ.

Atha kho te aññatitthiyā paribbājakā bhagavato sakkāraṃ asahamānā bhikkhusaṅghassa ca yena sundarī paribbājikā tenupasaṅkamiṃsu; upasaṅkamitvā sundariṃ paribbājikaṃ etadavocuṃ – “ussahasi tvaṃ, bhagini, ñātīnaṃ atthaṃ kātun”ti? “Kyāhaṃ, ayyā, karomi? Kiṃ mayā na sakkā [kiṃ mayā sakkā (syā. pī.)] kātuṃ? Jīvitampi me pariccattaṃ ñātīnaṃ atthāyā”ti.

“Tena hi, bhagini, abhikkhaṇaṃ jetavanaṃ gacchāhī”ti. “Evaṃ, ayyā”ti kho sundarī paribbājikā tesaṃ aññatitthiyānaṃ paribbājakānaṃ paṭissutvā abhikkhaṇaṃ jetavanaṃ agamāsi.

Yadā te aññiṃsu aññatitthiyā paribbājakā – “vodiṭṭhā kho sundarī paribbājikā bahujanena abhikkhaṇaṃ jetavanaṃ gacchatī”ti [gacchatīti (sī. syā. kaṃ. pī.)]. Atha naṃ jīvitā voropetvā tattheva jetavanassa parikhākūpe nikkhipitvā [nikhanitvā (sī. syā. pī.)] yena rājā pasenadi kosalo tenupasaṅkamiṃsu; upasaṅkamitvā rājānaṃ pasenadiṃ kosalaṃ etadavocuṃ – “yā sā, mahārāja, sundarī paribbājikā; sā no na dissatī”ti. “Kattha pana tumhe āsaṅkathā”ti? “Jetavane, mahārājā”ti. “Tena hi jetavanaṃ vicinathā”ti.

Atha kho te aññatitthiyā paribbājakā jetavanaṃ vicinitvā yathānikkhittaṃ parikhākūpā uddharitvā mañcakaṃ āropetvā sāvatthiṃ pavesetvā rathiyāya rathiyaṃ siṅghāṭakena siṅghāṭakaṃ upasaṅkamitvā manusse ujjhāpesuṃ –

“Passathāyyā samaṇānaṃ sakyaputtiyānaṃ kammaṃ! Alajjino ime samaṇā sakyaputtiyā dussīlā pāpadhammā musāvādino abrahmacārino. Ime hi nāma dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā paṭijānissanti! Natthi imesaṃ sāmaññaṃ, natthi imesaṃ brahmaññaṃ. Naṭṭhaṃ imesaṃ sāmaññaṃ, naṭṭhaṃ imesaṃ brahmaññaṃ. Kuto imesaṃ sāmaññaṃ, kuto imesaṃ brahmaññaṃ? Apagatā ime sāmaññā, apagatā ime brahmaññā. Kathañhi nāma puriso purisakiccaṃ karitvā itthiṃ jīvitā voropessatī”ti!

Tena kho pana samayena sāvatthiyaṃ manussā bhikkhū disvā asabbhāhi pharusāhi vācāhi akkosanti paribhāsanti rosanti vihesanti –

“Alajjino ime samaṇā sakyaputtiyā dussīlā pāpadhammā musāvādino abrahmacārino. Ime hi nāma dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā paṭijānissanti! Natthi imesaṃ sāmaññaṃ, natthi imesaṃ brahmaññaṃ. Naṭṭhaṃ imesaṃ sāmaññaṃ, naṭṭhaṃ imesaṃ brahmaññaṃ. Kuto imesaṃ sāmaññaṃ, kuto imesaṃ brahmaññaṃ? Apagatā ime sāmaññā, apagatā ime brahmaññā. Kathañhi nāma puriso purisakiccaṃ karitvā itthiṃ jīvitā voropessatī”ti!

Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisiṃsu. Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –

“Etarahi, bhante, sāvatthiyaṃ manussā bhikkhū disvā asabbhāhi pharusāhi vācāhi akkosanti paribhāsanti rosanti vihesanti – ‘alajjino ime samaṇā sakyaputtiyā dussīlā pāpadhammā musāvādino abrahmacārino. Ime hi nāma dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā paṭijānissanti. Natthi imesaṃ sāmaññaṃ, natthi imesaṃ brahmaññaṃ. Naṭṭhaṃ imesaṃ sāmaññaṃ, naṭṭhaṃ imesaṃ brahmaññaṃ. Kuto imesaṃ sāmaññaṃ, kuto imesaṃ brahmaññaṃ? Apagatā ime sāmaññā, apagatā ime brahmaññā. Kathañhi nāma puriso purisakiccaṃ karitvā itthiṃ jīvitā voropessatī’”ti!

“Neso, bhikkhave, saddo ciraṃ bhavissati sattāhameva bhavissati. Sattāhassa accayena antaradhāyissati. Tena hi, bhikkhave, ye manussā bhikkhū disvā asabbhāhi pharusāhi vācāhi akkosanti paribhāsanti rosanti vihesanti, te tumhe imāya gāthāya paṭicodetha –

“‘Abhūtavādī nirayaṃ upeti,

Yo vāpi [yo cāpi (sī. pī. ka.)] katvā na karomi cāha;

Ubhopi te pecca samā bhavanti,

Nihīnakammā manujā paratthā’”ti.

Atha kho te bhikkhū bhagavato santike imaṃ gāthaṃ pariyāpuṇitvā ye manussā bhikkhū disvā asabbhāhi pharusāhi vācāhi akkosanti paribhāsanti rosanti vihesanti te imāya gāthāya paṭicodenti –

“Abhūtavādī nirayaṃ upeti,

Yo vāpi katvā na karomicāha;

Ubhopi te pecca samā bhavanti,

Nihīnakammā manujā paratthā”ti.

Manussānaṃ etadahosi – “akārakā ime samaṇā sakyaputtiyā. Nayimehi kataṃ. Sapantime samaṇā sakyaputtiyā”ti. Neva so saddo ciraṃ ahosi. Sattāhameva ahosi. Sattāhassa accayena antaradhāyi.

Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavato etadavocuṃ –

“Acchariyaṃ, bhante, abbhutaṃ, bhante! Yāva subhāsitaṃ cidaṃ bhante bhagavatā – ‘neso, bhikkhave, saddo ciraṃ bhavissati. Sattāhameva bhavissati. Sattāhassa accayena antaradhāyissatī’ti. Antarahito so, bhante, saddo”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Tudanti vācāya janā asaññatā,

Sarehi saṅgāmagataṃva kuñjaraṃ;

Sutvāna vākyaṃ pharusaṃ udīritaṃ,

Adhivāsaye bhikkhu aduṭṭhacitto”ti. aṭṭhamaṃ;

☸---------------------------------------------------------------------

八

像这样我听闻：有一个时候，世尊住在舍卫城的祇陀林给孤独园。那时，世尊受到尊敬、恭敬、尊重、供养和崇敬，得到充足的衣服、饮食、坐卧具、治病医药等资具。比丘僧团也受到尊敬、恭敬、尊重、供养和崇敬，得到充足的衣服、饮食、坐卧具、治病医药等资具。然而，其他外道的游方者们则不受尊敬、不受恭敬、不受尊重、不受供养、不受崇敬，得不到充足的衣服、饮食、坐卧具、治病医药等资具。

于是，那些其他外道的游方者们，无法忍受世尊和比丘僧团所受到的尊敬，便去找游方女孙陀利，到了之后，对游方女孙陀利这样说：“妹妹，你愿意为你的亲族（指外道同伴）做些事吗？”孙陀利回答说：“尊师们，我该做什么呢？有什么是我不能做的呢？为了亲族，我的生命都可以舍弃！”

外道们说：“那么，妹妹，你经常去祇陀林吧。”游方女孙陀利回答：“好的，尊师们。”于是她听从了那些外道游方者的话，常常去祇陀林。

当那些外道游方者们知道游方女孙陀利常常去祇陀林，已经被很多人看见了，就杀害了她，把尸体藏在祇陀林旁边的沟渠里。然后他们去见憍萨罗国的波斯匿王，到了之后，对波斯匿王说：“大王！那个游方女孙陀利，我们找不到了。”国王问：“那你们怀疑她在哪里呢？”他们回答：“大王，在祇陀林。”国王说：“那么你们就去祇陀林搜查吧。”

于是，那些外道游方者们去祇陀林搜查，按照他们预先藏匿的地方，从沟渠里挖出尸体，放在担架上，抬进舍卫城，从一条街到另一条街，从一个路口到另一个路口，向人们煽动说：

“各位看看释迦族子弟沙门们的所作所为！这些释迦族子弟沙门们无耻、戒行不清净、行为恶劣、说谎、不守梵行！他们还自称是奉行正法者、平和行者、梵行者、说实话者、持戒者、行善法者！他们根本没有沙门的德行，没有婆罗门的清净！他们的沙门德行丧失了，他们的婆罗门清净丧失了！他们哪里还有沙门的德行？哪里还有婆罗门的清净？他们已经背离了沙门的德行，背离了婆罗门的清净！男人怎么能做了那种事之后，还杀害女人呢！”

那时，舍卫城的人们看见比丘，就用下流、粗鲁的话语辱骂、诽谤、激怒、骚扰他们：

“这些释迦族子弟沙门们无耻、戒行不清净、行为恶劣、说谎、不守梵行！他们还自称是奉行正法者、平和行者、梵行者、说实话者、持戒者、行善法者！他们根本没有沙门的德行，没有婆罗门的清净！他们的沙门德行丧失了，他们的婆罗门清净丧失了！他们哪里还有沙门的德行？哪里还有婆罗门的清净？他们已经背离了沙门的德行，背离了婆罗门的清净！男人怎么能做了那种事之后，还杀害女人呢！”

于是，众多比丘在上午时分，穿好下衣，拿起钵和僧衣，进入舍卫城乞食。在舍卫城乞食完毕，吃过饭后，回到世尊那里，到了之后，顶礼世尊，然后坐在一旁。坐在一旁的比丘们对世尊说：

“世尊，现在舍卫城的人们看见比丘，就用下流、粗鲁的话语辱骂、诽谤、激怒、骚扰我们，说：‘这些释迦族子弟沙门们无耻、戒行不清净……（重复上面的诽谤言论）……男人怎么能做了那种事之后，还杀害女人呢！’”

世尊说：“比丘们，这种声音不会持续很久，最多只有七天。七天之后，就会消失。所以，比丘们，如果有人看见比丘，用下流、粗鲁的话语辱骂、诽谤、激怒、骚扰你们，你们就用这首偈颂来回应他们：

‘说不实语者堕入地狱，

做了坏事而说‘我没做’的人也是如此；

这两种造作卑劣行为的人，

死后去到他世，境遇相同。’”

于是，那些比丘在世尊面前学了这首偈颂后，对于那些看见比丘就用下流、粗鲁的话语辱骂、诽谤、激怒、骚扰的人们，就用这首偈颂来回应：

“说不实语者堕入地狱，

做了坏事而说‘我没做’的人也是如此；

这两种造作卑劣行为的人，

死后去到他世，境遇相同。”

人们听后心想：“看来这些释迦族子弟沙门不是做这件事的人。不是他们干的。这些释迦族子弟沙门敢发誓。”那诽谤的声音果然没有持续很久，只存在了七天。七天之后就消失了。

那时，众多比丘来到世尊那里，到了之后，顶礼世尊，然后坐在一旁。坐在一旁的比丘们对世尊说：

“世尊，真是不可思议！世尊，真是前所未有！世尊善说的这句话：‘比丘们，这种声音不会持续很久。最多只有七天。七天之后，就会消失。’——世尊，那声音真的消失了！”

世尊了知此事后，当时即兴诵出此优陀那（自说偈）：

“未调伏之人以言语伤人，

犹如战场上箭矢射向大象；

比丘听闻粗恶言语，

应以无瞋之心忍耐。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/4. Meghiyavagga 弥醯品 (Ud 4, 31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.9 Upasenasutta 优波先那 (Ud 4.9, 39)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Upasenasuttaṃ

39. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho āyasmato upasenassa vaṅgantaputtassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – “lābhā vata me, suladdhaṃ vata me, satthā ca me bhagavā arahaṃ sammāsambuddho; svākkhāte camhi dhammavinaye agārasmā anagāriyaṃ pabbajito; sabrahmacārino ca me sīlavanto kalyāṇadhammā; sīlesu camhi paripūrakārī; susamāhito camhi ekaggacitto; arahā camhi khīṇāsavo; mahiddhiko camhi mahānubhāvo. Bhaddakaṃ me jīvitaṃ, bhaddakaṃ maraṇan”ti.

Atha kho bhagavā āyasmato upasenassa vaṅgantaputtassa cetasā cetoparivitakkamaññāya tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Yaṃ jīvitaṃ na tapati, maraṇante na socati;

Sa ve diṭṭhapado dhīro, sokamajjhe na socati.

“Ucchinnabhavataṇhassa, santacittassa bhikkhuno;

Vikkhīṇo jātisaṃsāro, natthi tassa punabbhavo”ti. navamaṃ;

☸---------------------------------------------------------------------

九

像这样我听闻：有一个时候，世尊住在王舍城的竹林迦兰陀迦园。那时，尊者优波先那·婆檀提子（Vangantaputta，意为婆檀陀族人之子）在独处静坐时，心中生起这样的思考：“我真是幸运！我真是善得！我的导师是世尊、阿拉汉、正自觉者；我已在被善说的法和律中，从家庭出家，过无家的生活；我的同梵行者们是持戒者、具善法者；我在戒律方面是圆满奉行者；我的心已极其安定，达到了一心专注；我已是漏尽的阿拉汉；我有大神力，我有大威力。我的生是吉祥的，我的死也是吉祥的！”

世尊以心了知了尊者优波先那·婆檀提子心中的想法，当时即兴诵出此优陀那（自说偈）：

“若生命（的活法）不带来（未来的）苦恼，

临终时也不会忧愁；

那真正见到圣道的贤者，

在忧愁的世间中也不会忧愁。

“对于已断尽生存渴爱、

内心寂静的比丘来说，

生死的轮回已灭尽，

他不再有未来的再生。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/4. Meghiyavagga 弥醯品 (Ud 4, 31-40)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.10 Sāriputtaupasamasutta 静坐 (Ud 4.10, 40)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Sāriputtaupasamasuttaṃ

40. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā sāriputto bhagavato avidūre nisinno hoti pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya attano upasamaṃ paccavekkhamāno.

Addasā kho bhagavā āyasmantaṃ sāriputtaṃ avidūre nisinnaṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya attano upasamaṃ paccavekkhamānaṃ.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Upasantasantacittassa, netticchinnassa bhikkhuno;

Vikkhīṇo jātisaṃsāro, mutto so mārabandhanā”ti. dasamaṃ;

Meghiyavaggo catuttho niṭṭhito.

Tassuddānaṃ –

Meghiyo uddhatā gopālo, yakkho [juṇhā (sī. syā. pī.), juṇhaṃ (ka.)] nāgena pañcamaṃ;

Piṇḍolo sāriputto ca, sundarī bhavati aṭṭhamaṃ;

Upaseno vaṅgantaputto, sāriputto ca te dasāti.

☸---------------------------------------------------------------------

一〇

像这样我听闻：有一个时候，世尊住在舍卫城的祇陀林给孤独园。那时，尊者舍利弗在离世尊不远处结跏趺坐，端正身体，正在观察自己内心的寂静状态。世尊看见尊者舍利弗在离自己不远处结跏趺坐，端正身体，正在观察自己内心的寂静状态。

世尊了知此事后，当时即兴诵出此优陀那（自说偈）：

“对于内心已达寂止、平静，

且已斩断（轮回）引导者（指渴爱）的比丘，

生死的轮回已灭尽，

他已解脱魔罗的束缚。”

弥醯品第四 终

本品摄颂：

弥醯、憍慢、牧牛者，

夜叉（月夜），第五为象王，

宾头卢与舍利弗，

孙陀利为第八经，

优波先那婆檀提子，

再有舍利弗，共十经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/5. Soṇavagga 苏那长老品 (Ud 5, 41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.1 Piyatarasutta 最爱 (Ud 5.1, 41)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Soṇavaggo [mahāvagga (aṭṭhakathāya sameti)]

1. Piyatarasuttaṃ

41. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena rājā pasenadi kosalo mallikāya deviyā saddhiṃ uparipāsādavaragato hoti. Atha kho rājā pasenadi kosalo mallikaṃ deviṃ etadavoca – “atthi nu kho te, mallike, kocañño attanā piyataro”ti?

“Natthi kho me, mahārāja, kocañño attanā piyataro. Tuyhaṃ pana, mahārāja, atthañño koci attanā piyataro”ti? “Mayhampi kho, mallike, natthañño koci attanā piyataro”ti.

Atha kho rājā pasenadi kosalo pāsādā orohitvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca –

“Idhāhaṃ, bhante, mallikāya deviyā saddhiṃ uparipāsādavaragato mallikaṃ deviṃ etadavocaṃ – ‘atthi nu kho te, mallike, kocañño attanā piyataro’ti? Evaṃ vutte, mallikā devī maṃ etadavoca – ‘natthi kho me, mahārāja, kocañño attanā piyataro. Tuyhaṃ pana, mahārāja, atthañño koci attanā piyataro’ti? Evaṃ vutte, ahaṃ, bhante, mallikaṃ deviṃ etadavocaṃ – ‘mayhampi kho, mallike, natthañño koci attanā piyataro’”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Sabbā disā anuparigamma cetasā,

Nevajjhagā piyataramattanā kvaci;

Evaṃ piyo puthu attā paresaṃ,

Tasmā na hiṃse paramattakāmo”ti. paṭhamaṃ;

☸---------------------------------------------------------------------

第五品 苏那长老品

一

像这样我听闻：有一个时候，世尊住在舍卫城的祇陀林给孤独园。那时，憍萨罗国的波斯匿王和末利王后一起登上了最华美的宫殿顶层。于是，憍萨罗国的波斯匿王对末利王后说：“末利，对你而言，有谁比你自己更可爱吗？”

末利王后回答：“大王，对我而言，没有谁比我自己更可爱。那么，大王，对您而言，有谁比您自己更可爱吗？”波斯匿王回答：“末利，对我而言，也没有谁比我自己更可爱。”

然后，憍萨罗国的波斯匿王从宫殿上下来，去到世尊那里；到了之后，顶礼世尊，然后坐在一旁。坐在一旁的憍萨罗国波斯匿王对世尊说：

“世尊，刚才我和末利王后一起登上最华美的宫殿顶层，我对末利王后说：‘末利，对你而言，有谁比你自己更可爱吗？’这样问后，末利王后对我说：‘大王，对我而言，没有谁比我自己更可爱。那么，大王，对您而言，有谁比您自己更可爱吗？’这样被问后，世尊，我对末利王后说：‘末利，对我而言，也没有谁比我自己更可爱。’”

世尊了知此事后，当时即兴诵出此优陀那（自说偈）：

“以心周遍一切方向去寻觅，

未曾发现任何处有谁比自己更可爱；

同样，他人也各自珍爱自己，

因此，爱惜自己的人不应伤害他人。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/5. Soṇavagga 苏那长老品 (Ud 5, 41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.2 Appāyukasutta 少寿 (Ud 5.2, 42)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Appāyukasuttaṃ

42. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā ānando sāyanhasamayaṃ paṭisallānā [paṭisallāṇā (sī.)] vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca – “acchariyaṃ, bhante, abbhutaṃ, bhante! Yāva appāyukā hi, bhante, bhagavato mātā ahosi, sattāhajāte bhagavati bhagavato mātā kālamakāsi, tusitaṃ kāyaṃ upapajjī”ti.

“Evametaṃ, ānanda [evametaṃ ānanda evametaṃ ānanda (syā.)], appāyukā hi, ānanda, bodhisattamātaro honti. Sattāhajātesu bodhisattesu bodhisattamātaro kālaṃ karonti, tusitaṃ kāyaṃ upapajjantī”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Ye keci bhūtā bhavissanti ye vāpi,

Sabbe gamissanti pahāya dehaṃ;

Taṃ sabbajāniṃ kusalo viditvā,

Ātāpiyo brahmacariyaṃ careyyā”ti. dutiyaṃ;

☸---------------------------------------------------------------------

二

像这样我听闻：有一个时候，世尊住在舍卫城的祇陀林给孤独园。那时，尊者阿难在傍晚时分从独处静坐中起来，去到世尊那里；到了之后，顶礼世尊，然后坐在一旁。坐在一旁的尊者阿难对世尊说：“世尊，真是不可思议！世尊，真是前所未有！世尊的母亲寿命竟然如此短暂！世尊出生才七天，世尊的母亲就去世了，投生到了兜率天！”

世尊说：“正是这样，阿难！正是这样，阿难！菩萨的母亲寿命就是很短。菩萨出生七天后，菩萨的母亲就会去世，投生到兜率天。”

世尊了知此事后，当时即兴诵出此优陀那（自说偈）：

“所有已生或将生的众生，

最终都将舍弃这个身体而去；

了知这普遍的死亡规律，

有智慧者应精勤修习梵行。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/5. Soṇavagga 苏那长老品 (Ud 5, 41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.3 Suppabuddhakuṭṭhisutta 癞患善觉 (Ud 5.3, 43)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Suppabuddhakuṭṭhisuttaṃ

43. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena rājagahe suppabuddho nāma kuṭṭhī ahosi – manussadaliddo, manussakapaṇo, manussavarāko. Tena kho pana samayena bhagavā mahatiyā parisāya parivuto dhammaṃ desento nisinno hoti.

Addasā kho suppabuddho kuṭṭhī taṃ mahājanakāyaṃ dūratova sannipatitaṃ. Disvānassa etadahosi – “nissaṃsayaṃ kho ettha kiñci khādanīyaṃ vā bhojanīyaṃ vā bhājīyati [bhājīyissati (sī.)]. Yaṃnūnāhaṃ yena so mahājanakāyo tenupasaṅkameyyaṃ. Appeva nāmettha kiñci khādanīyaṃ vā bhojanīyaṃ vā labheyyan”ti.

Atha kho suppabuddho kuṭṭhī yena so mahājanakāyo tenupasaṅkami. Addasā kho suppabuddho kuṭṭhī bhagavantaṃ mahatiyā parisāya parivutaṃ dhammaṃ desentaṃ nisinnaṃ. Disvānassa etadahosi – “na kho ettha kiñci khādanīyaṃ vā bhojanīyaṃ vā bhājīyati. Samaṇo ayaṃ gotamo parisati dhammaṃ deseti. Yaṃnūnāhampi dhammaṃ suṇeyyan”ti. Tattheva ekamantaṃ nisīdi – “ahampi dhammaṃ sossāmī”ti.

Atha kho bhagavā sabbāvantaṃ parisaṃ cetasā ceto paricca manasākāsi “ko nu kho idha bhabbo dhammaṃ viññātun”ti? Addasā kho bhagavā suppabuddhaṃ kuṭṭhiṃ tassaṃ parisāyaṃ nisinnaṃ. Disvānassa etadahosi – “ayaṃ kho idha bhabbo dhammaṃ viññātun”ti. Suppabuddhaṃ kuṭṭhiṃ ārabbha ānupubbiṃ kathaṃ [ānupubbikathaṃ (sī.), anupubbikathaṃ (syā. pī. ka.)] kathesi, seyyathidaṃ – dānakathaṃ sīlakathaṃ saggakathaṃ; kāmānaṃ ādīnavaṃ okāraṃ saṅkilesaṃ; nekkhamme [nekkhamme ca (sī. syā. pī.)] ānisaṃsaṃ pakāsesi. Yadā bhagavā aññāsi suppabuddhaṃ kuṭṭhiṃ kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā taṃ pakāsesi – dukkhaṃ, samudayaṃ, nirodhaṃ, maggaṃ. Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya, evameva suppabuddhassa kuṭṭhissa tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – “yaṃ kiñci samudayadhammaṃ sabbaṃ taṃ nirodhadhamman”ti.

Atha kho suppabuddho kuṭṭhī diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthu sāsane uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho suppabuddho kuṭṭhī bhagavantaṃ etadavoca –

“Abhikkantaṃ, bhante, abhikkataṃ, bhante! Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti; evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.

Atha kho suppabuddho kuṭṭhī bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho acirapakkantaṃ suppabuddhaṃ kuṭṭhiṃ gāvī taruṇavacchā adhipatitvā jīvitā voropesi.

Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – “yo so, bhante, suppabuddho nāma kuṭṭhī bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito, so kālaṅkato. Tassa kā gati, ko abhisamparāyo”ti?

“Paṇḍito, bhikkhave, suppabuddho kuṭṭhī; paccapādi dhammassānudhammaṃ; na ca maṃ dhammādhikaraṇaṃ vihesesi. Suppabuddho, bhikkhave, kuṭṭhī tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti.

Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca – “ko nu kho, bhante, hetu, ko paccayo yena suppabuddho kuṭṭhī ahosi – manussadaliddo, manussakapaṇo, manussavarāko”ti?

“Bhūtapubbaṃ, bhikkhave, suppabuddho kuṭṭhī imasmiṃyeva rājagahe seṭṭhiputto ahosi. So uyyānabhūmiṃ niyyanto addasa tagarasikhiṃ [taggarasikhiṃ (ka.)] paccekabuddhaṃ nagaraṃ piṇḍāya pavisantaṃ. Disvānassa etadahosi – ‘kvāyaṃ kuṭṭhī kuṭṭhicīvarena vicaratī’ti? Niṭṭhubhitvā apasabyato [apabyāmato (syā. saṃ. ni. 1.255)] karitvā pakkāmi. So tassa kammassa vipākena bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni niraye paccittha. Tasseva kammassa vipākāvasesena imasmiṃyeva rājagahe kuṭṭhī ahosi manussadaliddo, manussakapaṇo, manussavarāko. So tathāgatappaveditaṃ dhammavinayaṃ āgamma saddhaṃ samādiyi sīlaṃ samādiyi sutaṃ samādiyi cāgaṃ samādiyi paññaṃ samādiyi. So tathāgatappaveditaṃ dhammavinayaṃ āgamma saddhaṃ samādiyitvā sīlaṃ samādiyitvā sutaṃ samādiyitvā cāgaṃ samādiyitvā paññaṃ samādiyitvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapanno devānaṃ tāvatiṃsānaṃ sahabyataṃ. So tattha aññe deve atirocati vaṇṇena ceva yasasā cā”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Cakkhumā visamānīva, vijjamāne parakkame;

Paṇḍito jīvalokasmiṃ, pāpāni parivajjaye”ti. tatiyaṃ;

☸---------------------------------------------------------------------

三

我是这样听说的。那时，世尊住在王舍城的竹林迦兰陀迦园。那时，王舍城有一个名叫善觉的麻风病患者，他是个穷人、乞丐、不幸的人。那时，世尊正被大群人围绕着，坐着说法。

麻风病患者善觉远远地看见那一大群人聚集在一起。看到之后，他心里这样想：“毫无疑问，那里一定是在分发什么硬食或软食。我何不去那人群聚集的地方呢？或许我在那里能得到一些硬食或软食。”

于是，麻风病患者善觉走向那人群聚集的地方。麻风病患者善觉看见世尊被大群人围绕着，坐着说法。看到之后，他心里这样想：“这里并不是在分发什么硬食或软食。这位是沙门乔达摩在大众中说法。我何不去听法呢？”于是，他就在旁边一个角落坐下，心想：“我也要听法。”

那时，世尊用心遍察整个集会大众的心，思惟着：“这里有谁能够理解法呢？”世尊看见麻风病患者善觉坐在这群人当中。看到之后，他心里这样想：“这个人在这里能够理解法。”于是，世尊针对麻风病患者善觉，循序渐进地说法，即：讲说布施，讲说持戒，讲说生天的道理；揭示了欲乐的过患、祸害和杂染；阐明了出离的利益。当世尊了知麻风病患者善觉的心态已准备好，心已柔顺，心已没有障碍，心已高昂，心已清净时，便为他宣说了诸佛最核心的教法——苦、集、灭、道。就像一块洁净无瑕的布，能够很好地吸收染料一样，就在那个座位上，麻风病患者善觉生起了离尘、离垢的法眼，明白了：“凡是集起之法，都是灭去之法。”

这时，麻风病患者善觉，已见法、达法、知法、深解法义，超越了疑惑，远离了犹豫不定，获得了无畏，在导师的教法中不再依赖他人。他从座位上站起来，走到世尊跟前；到了之后，顶礼世尊，坐在一旁。坐在一旁的麻风病患者善觉对世尊这样说道：

“太殊胜了，世尊！太殊胜了，世尊！世尊，这就像把倒下的扶起来，把遮蔽的显露出来，给迷路的人指明道路，在黑暗中举起油灯，让有眼睛的人能够看见各种形色一样；世尊也同样以种种方式阐明了法。世尊，我皈依世尊，皈依法，皈依比丘僧团。愿世尊接纳我为优婆塞，从今天起，终生皈依。”

之后，麻风病患者善觉，因世尊的法教而受到开示、鼓励、激发和欢喜，他对世尊所说的话表示欢喜和随喜，从座位上站起来，顶礼世尊，向右绕行后离去。然而，麻风病患者善觉离开后不久，就被一头带着小牛犊的母牛撞倒，失去了生命。

那时，有许多比丘来到世尊跟前；到了之后，顶礼世尊，坐在一旁。坐在一旁的比丘们对世尊这样说道：“世尊，那位名叫善觉的麻风病患者，他因世尊的法教而受到开示、鼓励、激发和欢喜，现在已经去世了。他的去向如何？他的来生如何？”

世尊回答说：“诸比丘，麻风病患者善觉是位贤者；他已实践了与正法相应的法；他没有因为法义的提问而烦扰我。诸比丘，麻风病患者善觉因为断除了三结，已成为预流者，是确定不堕恶趣、必定趋向正觉的人。”

世尊说完后，有一位比丘问世尊：“世尊，是什么原因、什么条件，让善觉成为麻风病患者，成为一个穷人、乞丐、不幸的人呢？”

世尊回答说：“诸比丘，很久以前，麻风病患者善觉曾是这座王舍城里的一位长者之子。有一次，他前往花园游玩时，看见一位名叫多迦罗尸弃的独觉佛正进入城里乞食。他看到后心想：‘这个麻风病患者穿着麻风病人那样的衣服到处走动是去哪里？’于是，他朝独觉佛吐了口水，表示轻蔑地从左边绕开走了。由于那个行为的果报，他在地狱中受苦了许多百年、许多千年、许多十万年。那个行为的残余果报，使他就在这座王舍城里生为麻风病患者，成为一个穷人、乞丐、不幸的人。但他依靠如来所教导的法和律，生起了信心，接受了戒律，听闻了教法，实践了布施，获得了智慧。他依靠如来所教导的法和律，生起了信心、接受了戒律、听闻了教法、实践了布施、获得了智慧之后，身体败坏、死亡之后，往生到善趣、天界，成为忉利天众的一员。在那里，他的容貌和声誉都超越了其他天神。”

世尊了知此事后，当时就说出了这首自说颂：

“有眼之人如同在不平坦之处行走，应当前进避开艰险；生于此世的贤者，应当完全避开恶行。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/5. Soṇavagga 苏那长老品 (Ud 5, 41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.4 Kumārakasutta 童子 (Ud 5.4, 44)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Kumārakasuttaṃ

44. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sambahulā kumārakā antarā ca sāvatthiṃ antarā ca jetavanaṃ macchake bādhenti.

Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Addasā kho bhagavā te sambahule kumārake antarā ca sāvatthiṃ antarā ca jetavanaṃ macchake bādhente. Disvāna yena te kumārakā tenupasaṅkami; upasaṅkamitvā te kumārake etadavoca – “bhāyatha vo, tumhe kumārakā, dukkhassa, appiyaṃ vo dukkhan”ti? “Evaṃ, bhante, bhāyāma mayaṃ, bhante, dukkhassa, appiyaṃ no dukkhan”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Sace bhāyatha dukkhassa, sace vo dukkhamappiyaṃ;

Mākattha pāpakaṃ kammaṃ, āvi vā yadi vā raho.

“Sace ca pāpakaṃ kammaṃ, karissatha karotha vā;

Na vo dukkhā pamutyatthi, upeccapi [upaccapi (ka.), uppaccapi (?), uppatitvāpi iti attho] palāyatan”ti. catutthaṃ;

☸---------------------------------------------------------------------

四

我是这样听说的。那时，世尊住在舍卫城的祇树给孤独园。那时，有许多小孩子在舍卫城和祇树林之间捕捉鱼类，使其痛苦。

世尊在上午时分穿好内衣，拿着钵和僧袍，进入舍卫城乞食。世尊看见那些在舍卫城和祇树林之间捕捉鱼类的小孩子们。看到之后，便走向那些小孩子；走到他们跟前，对那些小孩子这样说道：“孩子们，你们害怕痛苦吗？痛苦是你们不喜欢的吗？”他们回答说：“是的，世尊！我们害怕痛苦，痛苦是我们不喜欢的。”

世尊了知此事后，当时就说出了这首自说颂：

“如果你们害怕痛苦，如果痛苦是你们不喜欢的；

那么就不要造作恶业，无论是公开地还是私下地。

如果你们将要造作恶业，或者现在正在造作恶业；

那么即使你们飞身逃跑，也无法从痛苦中解脱。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/5. Soṇavagga 苏那长老品 (Ud 5, 41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.5 Uposathasutta 布萨 (Ud 5.5, 45)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Uposathasuttaṃ

45. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Tena kho pana samayena bhagavā tadahuposathe bhikkhusaṅghaparivuto nisinno hoti.

Atha kho āyasmā ānando abhikkantāya rattiyā, nikkhante paṭhame yāme, uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ [cīvaraṃ (sabbattha)] karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – “abhikkantā, bhante, ratti; nikkhanto paṭhamo yāmo; ciranisinno bhikkhusaṅgho; uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkhan”ti. Evaṃ vutte, bhagavā tuṇhī ahosi.

Dutiyampi kho āyasmā ānando abhikkantāya rattiyā, nikkhante majjhime yāme, uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – “abhikkantā, bhante, ratti; nikkhanto majjhimo yāmo; ciranisinno bhikkhusaṅgho; uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkhan”ti. Dutiyampi kho bhagavā tuṇhī ahosi.

Tatiyampi kho āyasmā ānando abhikkantāya rattiyā, nikkhante pacchime yāme, uddhaste aruṇe, nandimukhiyā rattiyā uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – “abhikkantā, bhante, ratti; nikkhanto pacchimo yāmo; uddhasto aruṇo; nandimukhī ratti; ciranisinno bhikkhusaṅgho; uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkhan”ti. “Aparisuddhā, ānanda, parisā”ti.

Atha kho āyasmato mahāmoggallānassa etadahosi – “kaṃ nu kho bhagavā puggalaṃ sandhāya evamāha – ‘aparisuddhā, ānanda, parisā’ti? Atha kho āyasmā mahāmoggallāno sabbāvantaṃ bhikkhusaṅghaṃ cetasā ceto paricca manasākāsi. Addasā kho āyasmā mahāmoggallāno taṃ puggalaṃ dussīlaṃ pāpadhammaṃ asuciṃ saṅkassarasamācāraṃ paṭicchannakammantaṃ asamaṇaṃ samaṇapaṭiññaṃ abrahmacāriṃ brahmacāripaṭiññaṃ antopūtiṃ avassutaṃ kasambujātaṃ majjhe bhikkhusaṅghassa nisinnaṃ. Disvāna uṭṭhāyāsanā yena so puggalo tenupasaṅkami; upasaṅkamitvā taṃ puggalaṃ etadavoca – “uṭṭhehi, āvuso, diṭṭhosi bhagavatā; natthi te bhikkhūhi saddhiṃ saṃvāso”ti. Evaṃ vutte [atha kho (sabbattha), cūḷava. 383; a. ni. 8.20 passitabbaṃ], so puggalo tuṇhī ahosi.

Dutiyampi kho āyasmā mahāmoggallāno taṃ puggalaṃ etadavoca – “uṭṭhehi, āvuso, diṭṭhosi bhagavatā; natthi te bhikkhūhi saddhiṃ saṃvāso”ti. Dutiyampi kho…pe… tatiyampi kho so puggalo tuṇhī ahosi.

Atha kho āyasmā mahāmoggallāno taṃ puggalaṃ bāhāyaṃ gahetvā bahidvārakoṭṭhakā nikkhāmetvā sūcighaṭikaṃ datvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca – “nikkhāmito, bhante, so puggalo mayā. Parisuddhā parisā. Uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkhan”ti. “Acchariyaṃ, moggallāna, abbhutaṃ, moggallāna! Yāva bāhāgahaṇāpi nāma so moghapuriso āgamessatī”ti!

Atha kho bhagavā bhikkhū āmantesi – “na dānāhaṃ, bhikkhave, ito paraṃ [na dānāhaṃ bhikkhave ajjatagge (a. ni. 8.20)] uposathaṃ karissāmi, pātimokkhaṃ uddisissāmi. Tumheva dāni, bhikkhave, ito paraṃ uposathaṃ kareyyātha, pātimokkhaṃ uddiseyyātha. Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ tathāgato aparisuddhāya parisāya uposathaṃ kareyya, pātimokkhaṃ uddiseyya.

“Aṭṭhime, bhikkhave, mahāsamudde acchariyā abbhutā dhammā, ye disvā disvā asurā mahāsamudde abhiramanti. Katame aṭṭha?

“Mahāsamuddo, bhikkhave, anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto. Yampi [yaṃ (sī. syā. ka.)], bhikkhave, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro na āyatakeneva papāto; ayaṃ, bhikkhave, mahāsamudde paṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti.

“Puna caparaṃ, bhikkhave, mahāsamuddo ṭhitadhammo velaṃ nātivattati. Yampi, bhikkhave, mahāsamuddo ṭhitadhammo velaṃ nātivattati; ayaṃ, bhikkhave [ayampi (sabbattha)], mahāsamudde dutiyo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti.

“Puna caparaṃ, bhikkhave, mahāsamuddo na matena kuṇapena saṃvasati. Yaṃ hoti mahāsamudde mataṃ kuṇapaṃ taṃ khippameva [khippaññeva (sī.), khippaṃyeva (ka.)] tīraṃ vāheti, thalaṃ ussāreti. Yampi, bhikkhave, mahāsamuddo na matena kuṇapena saṃvasati, yaṃ hoti mahāsamudde mataṃ kuṇapaṃ taṃ khippameva tīraṃ vāheti thalaṃ ussāreti; ayaṃ, bhikkhave, mahāsamudde tatiyo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti.

“Puna caparaṃ, bhikkhave, yā kāci mahānadiyo, seyyathidaṃ – gaṅgā yamunā aciravatī sarabhū mahī, tā mahāsamuddaṃ patvā [pattā (syā. pī. ka.)] jahanti purimāni nāmagottāni; ‘mahāsamuddo’tveva saṅkhaṃ gacchanti. Yampi, bhikkhave, yā kāci mahānadiyo, seyyathidaṃ – gaṅgā yamunā aciravatī sarabhū mahī tā mahāsamuddaṃ patvā jahanti purimāni nāmagottāni, ‘mahāsamuddo’tveva saṅkhaṃ gacchanti; ayaṃ, bhikkhave, mahāsamudde catuttho acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti.

“Puna caparaṃ, bhikkhave, yā ca loke savantiyo mahāsamuddaṃ appenti, yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṃ vā pūrattaṃ vā paññāyati. Yampi, bhikkhave, yā ca loke savantiyo mahāsamuddaṃ appenti, yā ca antalikkhā dhārā papatanti, na tena mahāsammuddassa ūnattaṃ vā pūrattaṃ vā paññāyati; ayaṃ, bhikkhave, mahāsamudde pañcamo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti.

“Puna caparaṃ, bhikkhave, mahāsamuddo ekaraso loṇaraso. Yampi, bhikkhave, mahāsamuddo ekaraso loṇaraso; ayaṃ, bhikkhave, mahāsamudde chaṭṭho acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti.

“Puna caparaṃ, bhikkhave, mahāsamuddo bahuratano anekaratano. Tatrimāni ratanāni, seyyathidaṃ – muttā maṇi veḷuriyo saṅkho silā pavāḷaṃ rajataṃ jātarūpaṃ lohitaṅgo masāragallaṃ. Yampi, bhikkhave, mahāsamuddo bahuratano anekaratano, tatrimāni ratanāni, seyyathidaṃ – muttā maṇi veḷuriyo saṅkho silā pavāḷaṃ rajataṃ jātarūpaṃ lohitaṅgo [lohitaṅko (sī. pī.), lohitako (?)] masāragallaṃ; ayaṃ, bhikkhave, mahāsamudde sattamo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti.

“Puna caparaṃ, bhikkhave, mahāsamuddo mahataṃ bhūtānaṃ āvāso. Tatrime bhūtā – timi timiṅgalo timitimiṅgalo [timi timiṅgalo timirapiṅgalo (sī. pī., a. ni. 8.19)] asurā nāgā gandhabbā. Santi mahāsamudde yojanasatikāpi attabhāvā, dviyojanasatikāpi attabhāvā, tiyojanasatikāpi attabhāvā, catuyojanasatikāpi attabhāvā, pañcayojanasatikāpi attabhāvā. Yampi, bhikkhave, mahāsamuddo mahataṃ bhūtānaṃ āvāso, tatrime bhūtā – timi timiṅgalo timitimiṅgalo asurā nāgā gandhabbā, santi mahāsamudde yojanasatikāpi attabhāvā dviyojanasatikāpi attabhāvā…pe… pañcayojanasatikāpi attabhāvā; ayaṃ, bhikkhave, mahāsamudde aṭṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā asurā mahāsamudde abhiramanti. Ime kho, bhikkhave, aṭṭha mahāsamudde acchariyā abbhutā dhammā ye disvā disvā asurā mahāsamudde abhiramanti.

“Evameva kho, bhikkhave, imasmiṃ dhammavinaye aṭṭha acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti. Katame aṭṭha?

“Seyyathāpi, bhikkhave, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto; evameva kho, bhikkhave, imasmiṃ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā, na āyatakeneva aññāpaṭivedho. Yampi, bhikkhave, imasmiṃ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā, na āyatakeneva aññāpaṭivedho; ayaṃ, bhikkhave, imasmiṃ dhammavinaye paṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.

“Seyyathāpi, bhikkhave, mahāsamuddo ṭhitadhammo velaṃ nātivattati; evameva kho, bhikkhave, yaṃ mayā sāvakānaṃ sikkhāpadaṃ paññattaṃ taṃ mama sāvakā jīvitahetupi nātikkamanti. Yampi, bhikkhave, mayā sāvakānaṃ sikkhāpadaṃ paññattaṃ taṃ mama sāvakā jīvitahetupi nātikkamanti; ayaṃ, bhikkhave, imasmiṃ dhammavinaye dutiyo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.

“Seyyathāpi, bhikkhave, mahāsamuddo na matena kuṇapena saṃvasati; yaṃ hoti mahāsamudde mataṃ kuṇapaṃ taṃ khippameva tīraṃ vāheti, thalaṃ ussāreti; evameva kho, bhikkhave, yo so puggalo dussīlo pāpadhammo asuci saṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto, na tena saṅgho saṃvasati; atha kho naṃ khippameva sannipatitvā ukkhipati. Kiñcāpi so hoti majjhe bhikkhusaṅghassa nisinno, atha kho so ārakāva saṅghamhā, saṅgho ca tena. Yampi, bhikkhave, yo so puggalo dussīlo pāpadhammo asuci saṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto, na tena saṅgho saṃvasati; khippameva naṃ sannipatitvā ukkhipati. Kiñcāpi so hoti majjhe bhikkhusaṅghassa nisinno, atha kho so ārakāva saṅghamhā, saṅgho ca tena; ayaṃ, bhikkhave, imasmiṃ dhammavinaye tatiyo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.

“Seyyathāpi, bhikkhave, yā kāci mahānadiyo, seyyathidaṃ – gaṅgā yamunā aciravatī sarabhū mahī tā mahāsamuddaṃ patvā jahanti purimāni nāmagottāni, ‘mahāsamuddo’tveva saṅkhaṃ gacchanti; evameva kho, bhikkhave, cattāro vaṇṇā – khattiyā, brāhmaṇā, vessā, suddā te tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajitvā [pabbajitā (ka. sī.)] jahanti purimāni nāmagottāni, ‘samaṇā sakyaputtiyā’tveva saṅkhaṃ gacchanti. Yampi, bhikkhave, cattāro vaṇṇā – khattiyā, brāhmaṇā, vessā, suddā te tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajitvā jahanti purimāni nāmagottāni, ‘samaṇā sakyaputtiyā’tveva saṅkhaṃ gacchanti; ayaṃ, bhikkhave, imasmiṃ dhammavinaye catuttho acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.

“Seyyathāpi, bhikkhave, yā ca loke savantiyo mahāsamuddaṃ appenti, yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṃ vā pūrattaṃ vā paññāyati; evameva kho, bhikkhave, bahū cepi bhikkhū anupādisesāya nibbānadhātuyā parinibbāyanti, na tena nibbānadhātuyā ūnattaṃ vā pūrattaṃ vā paññāyati. Yampi, bhikkhave, bahū cepi bhikkhū anupādisesāya nibbānadhātuyā parinibbāyanti, na tena nibbānadhātuyā ūnattaṃ vā pūrattaṃ vā paññāyati; ayaṃ, bhikkhave, imasmiṃ dhammavinaye pañcamo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.

“Seyyathāpi, bhikkhave, mahāsamuddo ekaraso loṇaraso; evameva kho, bhikkhave, ayaṃ dhammavinayo ekaraso vimuttiraso. Yampi, bhikkhave, ayaṃ dhammavinayo ekaraso vimuttiraso; ayaṃ, bhikkhave, imasmiṃ dhammavinaye chaṭṭho acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.

“Seyyathāpi, bhikkhave, mahāsamuddo bahuratano anekaratano, tatrimāni ratanāni, seyyathidaṃ – muttā maṇi veḷuriyo saṅkho silā pavāḷaṃ rajataṃ jātarūpaṃ lohitaṅgo masāragallaṃ; evameva kho, bhikkhave, ayaṃ dhammavinayo bahuratano anekaratano; tatrimāni ratanāni, seyyathidaṃ – cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo. Yampi, bhikkhave, ayaṃ dhammavinayo bahuratano anekaratano, tatrimāni ratanāni, seyyathidaṃ – cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo; ayaṃ, bhikkhave, imasmiṃ dhammavinaye sattamo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti.

“Seyyathāpi, bhikkhave, mahāsamuddo mahataṃ bhūtānaṃ āvāso, tatrime bhūtā – timi timiṅgalo timitimiṅgalo asurā nāgā gandhabbā, santi mahāsamudde yojanasatikāpi attabhāvā dviyojanasatikāpi attabhāvā tiyojanasatikāpi attabhāvā catuyojanasatikāpi attabhāvā pañcayojanasatikāpi attabhāvā; evameva kho, bhikkhave, ayaṃ dhammavinayo mahataṃ bhūtānaṃ āvāso; tatrime bhūtā – sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno, sakadāgāmi, sakadāgāmiphalasacchikiriyāya paṭipanno, anāgāmī, anāgāmīphalasacchikiriyāya paṭipanno, arahā, arahattāya paṭipanno [arahattaphalasacchikiriyāya (sī.)]. Yampi, bhikkhave, ayaṃ dhammavinayo mahataṃ bhūtānaṃ āvāso, tatrime bhūtā – sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno, sakadāgāmī, sakadāgāmiphalasacchikiriyāya paṭipanno, anāgāmī, anāgāmīphalasacchikiriyāya paṭipanno, arahā, arahattāya paṭipanno; ayaṃ, bhikkhave, imasmiṃ dhammavinaye aṭṭhamo acchariyo abbhuto dhammo, yaṃ disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramanti. Ime kho, bhikkhave, imasmiṃ dhammavinaye aṭṭha acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṃ dhammavinaye abhiramantī”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Channamativassati, vivaṭaṃ nātivassati;

Tasmā channaṃ vivaretha, evaṃ taṃ nātivassatī”ti. pañcamaṃ;

☸---------------------------------------------------------------------

五

我是这样听说的。那时，世尊住在舍卫城的东园鹿母讲堂。那时，世尊在一个布萨日，被比丘僧团围绕着坐着。这时，尊者阿难在夜晚初更过后，就从座位上站起来，偏袒右肩，向世尊合掌，这样对世尊说：“世尊！夜晚已深，初更已过，比丘僧团已经坐了很久了。世尊！请您为比丘们诵说波罗提木叉吧。”虽然这样说了，世尊却保持沉默。

尊者阿难在夜晚中更过后，又从座位上站起来，偏袒右肩，再次向世尊合掌，这样对世尊说：“世尊！夜晚已深，中更已过，比丘僧团已经坐了很久了。世尊！请您为比丘们诵说波罗提木叉吧。”虽然这样说了，世尊仍然保持沉默。

尊者阿难在夜晚后更过后，黎明升起、曙光初现之时，又从座位上站起来，偏袒右肩，第三次向世尊合掌，这样对世尊说：“世尊！夜晚已深，后更已过，黎明已经升起，曙光初现，比丘僧团已经坐了很久了。世尊！请您为比丘们诵说波罗提木叉吧。”世尊回答说：“阿难！这个集会不清净。”

这时，尊者大目犍连心里想：“世尊说：‘阿难！这个集会不清净。’世尊是针对哪个人这样说的呢？”于是，尊者大目犍连用心遍察整个比丘僧团的心念。尊者大目犍连看到那个人，他戒行污秽，品行恶劣，身心不净，行为可疑，隐藏自己的恶行，不是沙门却自称沙门，不修梵行却自称修梵行者，内心腐败，烦恼流漏，如同垃圾一般，正坐在比丘僧团中间。看到之后，他从座位上站起来，走到那个人跟前，对那个人说：“起来，法友！你已经被世尊看穿了；你不能再与比丘们共住了。”那个人听了这话，却保持沉默。

尊者大目犍连第二次对那个人说：“起来，法友！你已经被世尊看穿了；你不能再与比丘们共住了。”那个人仍然保持沉默。…（中间省略）…尊者大目犍连第三次对那个人说：“起来，法友！…（中间省略）…你不能再与比丘们共住了。”那个人第三次仍然保持沉默。

于是，尊者大目犍连抓住那个人的手臂，把他拉到门外，插上门闩，然后回到世尊跟前；到了之后，对世尊说：“世尊！那个人已经被我驱逐出去了。集会已经清净。世尊！请您为比丘们诵说波罗提木叉吧。”世尊说：“目犍连！真是奇特！目犍连！真是未曾有！那个愚人竟然要等到被抓住手臂才肯离开！”

然后，世尊对比丘们说：“诸比丘！从今以后，我不再举行布萨，不再诵说波罗提木叉了。诸比丘！从今以后，你们自己要举行布萨，诵说波罗提木叉。如来在一个不清净的集会中举行布萨、诵说波罗提木叉，这是不合适的，也是不可能发生的。”

“诸比丘！大海有八种奇特、未曾有的现象，阿修罗们看到这些现象，就会喜爱大海。是哪八种呢？

（一）诸比丘！大海是逐渐低斜、逐渐倾斜、逐渐深入的，并非像悬崖峭壁那样突然陡峭。诸比丘！大海是逐渐低斜…并非像悬崖峭壁那样突然陡峭，诸比丘！这是大海的第一种奇特、未曾有的现象。阿修罗们看到这个，就会喜爱大海。

（二）再者，诸比丘！大海有其固定的规律，海水不会漫过海岸。诸比丘！大海有其固定的规律，海水不会漫过海岸，诸比丘！这是大海的第二种奇特、未曾有的现象。阿修罗们看到这个，就会喜爱大海。

（三）再者，诸比丘！大海不容纳死尸。如果海里有死尸，它会迅速地将死尸冲到岸边，推到陆地上。诸比丘！大海不容纳死尸…冲到岸边，推到陆地上，诸比丘！这是大海的第三种奇特、未曾有的现象。阿修罗们看到这个，就会喜爱大海。

（四）再者，诸比丘！所有的大河，例如恒河、亚穆纳河、阿夷罗跋提河、萨罗浮河、摩希河，它们流入大海后，就舍弃了原来的名称和族属，一概被称为‘大海’。诸比丘！所有的大河，例如恒河…乃至…舍弃了原来的名称和族属，一概被称为‘大海’，诸比丘！这是大海的第四种奇特、未曾有的现象。阿修罗们看到这个，就会喜爱大海。

（五）再者，诸比丘！世间所有的河流都汇入大海，天上的雨水也降入大海，但从未见到大海因此而减少或增加。诸比丘！世间所有的河流…乃至…从未见到大海因此而减少或增加，诸比丘！这是大海的第五种奇特…乃至…阿修罗们喜爱大海。

（六）再者，诸比丘！大海只有一种味道，就是咸味。诸比丘！大海只有一种味道，就是咸味，诸比丘！这是大海的第六种奇特…乃至…阿修罗们喜爱大海。

（七）再者，诸比丘！大海蕴藏着许多珍宝、无数的珍宝。那里的这些珍宝，例如有珍珠、摩尼宝、琉璃、砗磲、水晶、珊瑚、银、金、红宝石、玛瑙等。诸比丘！大海蕴藏着许多珍宝…乃至…玛瑙等，诸比丘！这是大海的第七种奇特…乃至…阿修罗们喜爱大海。

（八）再者，诸比丘！大海是巨大生物的住所。那里的这些生物，有提米鱼、提明伽罗鱼、提米提明伽罗鱼、阿修罗、那伽、干达婆。大海里有身长一百由旬的生物，有身长二百由旬的生物，有身长三百由旬的生物，有身长四百由旬的生物，有身长五百由旬的生物。诸比丘！大海是巨大生物的住所…乃至…巨大生物，诸比丘！这是大海的第八种奇特…乃至…阿修罗们喜爱大海。

诸比丘！同样地，在这法和律中也有八种奇特、未曾有的现象，比丘们看到这些现象，就会喜爱这法和律。是哪八种呢？

（一）诸比丘！就像大海是逐渐低斜、逐渐倾斜、逐渐深入的，并非像悬崖峭壁那样突然陡峭一样；诸比丘！在这法和律中，也是次第学习、次第行持、次第证悟的，并非突然就能证得最终的智慧。诸比丘！在这法和律中也是…乃至…并非突然就能证得最终的智慧，诸比丘！在这法和律中，这是第一种奇特、未曾有的现象。比丘们看到这个，就会喜爱这法和律。

（二）再者，诸比丘！就像大海有其固定的规律，海水不会漫过海岸一样；诸比丘！我为弟子们制定的学处，我的弟子们即使为了生命也不会违越。诸比丘！我为弟子们…乃至…也不会违越学处，诸比丘！在这法和律中，这是第二种奇特…乃至…喜爱这法和律。

（三）诸比丘！就像大海不容纳死尸，如果海里有死尸，它会迅速地将死尸冲到岸边，推到陆地上一样；诸比丘！凡是戒行污秽、品行恶劣、身心不净、行为可疑、隐藏自己恶行、不是沙门却自称沙门、不修梵行却自称修梵行者、内心腐败、烦恼流漏、如同垃圾一般的人，僧团不会与他共住；而是会迅速地集会起来将他驱逐出去。即使他当时正坐在比丘僧团中间，他也已经远离了僧团，僧团也远离了他。诸比丘！戒行污秽…乃至…僧团也远离了他，诸比丘！在这法和律中，这是第三种奇特…乃至…喜爱这法和律。

（四）诸比丘！就像所有的大河，例如恒河、亚穆纳河、阿夷罗跋提河、萨罗浮河、摩希河，它们流入大海后，就舍弃了原来的名称和族属，一概被称为‘大海’一样；诸比丘！四个种姓——刹帝利、婆罗门、吠舍、首陀罗——这些人，在如来所教导的法和律中，从家庭生活走向非家庭生活而出家后，就舍弃了原来的种姓和名字，一概被称为‘沙门释迦子’。诸比丘！四个种姓…乃至…释迦子，诸比丘！在这法和律中，这是第四种奇特…乃至…喜爱这法和律。

（五）诸比丘！就像世间所有的河流都汇入大海，天上的雨水也降入大海，但从未见到大海因此而减少或增加一样；诸比丘！即使有许多比丘证入了无余涅槃界而彻底寂灭，也从未见到涅槃界因此而减少或增加。诸比丘！即使有许多比丘…乃至…减少或增加。诸比丘！在这法和律中，这是第五种奇特…乃至…喜爱这法和律。

（六）诸比丘！就像大海只有一种味道，就是咸味一样；诸比丘！这法和律也只有一种味道，就是解脱味。诸比丘！这法和律只有一种味道，就是解脱味，诸比丘！在这法和律中，这是第六种奇特…乃至…喜爱这法和律。

（七）诸比丘！就像大海蕴藏着许多珍宝、无数的珍宝。那里的这些珍宝，例如有珍珠、摩尼宝、琉璃、砗磲、水晶、珊瑚、银、金、红宝石、玛瑙等一样；诸比丘！这法和律也蕴藏着许多珍宝、无数的珍宝；那里的这些珍宝，例如有四念住、四正勤、四神足、五根、五力、七觉支、八正道。诸比丘！这法和律…乃至…八正道等，诸比丘！在这法和律中，这是第七种奇特…乃至…喜爱这法和律。

（八）诸比丘！就像大海是巨大生物的住所，那里的这些生物有提米鱼、提明伽罗鱼、提米提明伽罗鱼、阿修罗、那伽、干达婆，大海里更有身长一百由旬、二百由旬、三百由旬、四百由旬、五百由旬的巨大生物一样；诸比丘！这法和律也是伟大修行者的住所；那里的这些修行者有：预流者，以及为证预流果而修行的人；一来者，以及为证一来果而修行的人；不还者，以及为证不还果而修行的人；阿罗汉，以及为证阿罗汉果而修行的人。诸比丘！在这法和律中，这是第八种奇特…乃至…喜爱这法和律。

诸比丘！在这法和律中，这就是八种奇特、未曾有的现象。比丘们看到这些，就会喜爱这法和律。”

世尊了知此事后，当时就说出了这首自说颂：

“有覆盖者会漏雨，无覆盖者不漏雨；所以应揭开那覆盖之物，这样它就不会漏雨了。”

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/5. Soṇavagga 苏那长老品 (Ud 5, 41-50)”

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【经名】 5.6 Soṇasutta 苏那 (Ud 5.6, 46)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Soṇasuttaṃ

46. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā mahākaccāno avantīsu viharati kuraraghare [kururaghare (syā. mahāva. 257), kulaghare (ka.)] pavatte pabbate. Tena kho pana samayena soṇo upāsako kuṭikaṇṇo āyasmato mahākaccānassa upaṭṭhāko hoti.

Atha kho soṇassa upāsakassa kuṭikaṇṇassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – “yathā yathā kho ayyo mahākaccāno dhammaṃ deseti nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan”ti.

Atha kho soṇo upāsako kuṭikaṇṇo yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho soṇo upāsako kuṭikaṇṇo āyasmantaṃ mahākaccānaṃ etadavoca –

“Idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘yathā yathā kho ayyo mahākaccāno dhammaṃ deseti nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti. Pabbājetu maṃ, bhante, ayyo mahākaccāno”ti.

Evaṃ vutte, āyasmā mahākaccāno soṇaṃ upāsakaṃ kuṭikaṇṇaṃ etadavoca – “dukkaraṃ kho, soṇa, yāvajīvaṃ ekabhattaṃ ekaseyyaṃ brahmacariyaṃ. Iṅgha tvaṃ, soṇa, tattheva āgārikabhūto samāno buddhānaṃ sāsanaṃ anuyuñja kālayuttaṃ ekabhattaṃ ekaseyyaṃ brahmacariyan”ti. Atha kho soṇassa upāsakassa kuṭikaṇṇassa yo ahosi pabbajjābhisaṅkhāro so paṭipassambhi.

Dutiyampi kho…pe… dutiyampi kho āyasmā mahākaccāno soṇaṃ upāsakaṃ kuṭikaṇṇaṃ etadavoca – “dukkaraṃ kho, soṇa, yāvajīvaṃ ekabhattaṃ ekaseyyaṃ brahmacariyaṃ. Iṅgha tvaṃ, soṇa, tattheva āgārikabhūto samāno buddhānaṃ sāsanaṃ anuyuñja kālayuttaṃ ekabhattaṃ ekaseyyaṃ brahmacariyan”ti. Dutiyampi kho soṇassa upāsakassa kuṭikaṇṇassa yo ahosi pabbajjābhisaṅkhāro so paṭipassambhi.

Tatiyampi kho soṇassa upāsakassa kuṭikaṇṇassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – “yathā yathā kho ayyo mahākaccāno dhammaṃ deseti nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan”ti. Tatiyampi kho soṇo upāsako kuṭikaṇṇo yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho soṇo upāsako kuṭikaṇṇo āyasmantaṃ mahākaccānaṃ etadavoca –

“Idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘yathā yathā kho ayyo mahākaccāno dhammaṃ deseti nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ. Yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyyan’ti. Pabbājetu maṃ, bhante, ayyo mahākaccāno”ti.

Atha kho āyasmā mahākaccāno soṇaṃ upāsakaṃ kuṭikaṇṇaṃ pabbājesi. Tena kho pana samayena avantidakkhiṇāpatho [avanti dakkhiṇapatho (sī.)] appabhikkhuko hoti. Atha kho āyasmā mahākaccāno tiṇṇaṃ vassānaṃ accayena kicchena kasirena tato tato dasavaggaṃ bhikkhusaṅghaṃ sannipātetvā āyasmantaṃ soṇaṃ upasampādesi.

Atha kho āyasmato soṇassa vassaṃvuṭṭhassa [vassaṃvutthassa (sī. syā. kaṃ. pī.)] rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – “na kho me so bhagavā sammukhā diṭṭho, api ca sutoyeva me so bhagavā – ‘īdiso ca īdiso cā’ti. Sace maṃ upajjhāyo anujāneyya, gaccheyyāhaṃ taṃ bhagavantaṃ dassanāya arahantaṃ sammāsambuddhan”ti.

Atha kho āyasmā soṇo sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahākaccānaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā soṇo āyasmantaṃ mahākaccānaṃ etadavoca –

“Idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘na kho me so bhagavā sammukhā diṭṭho, api ca sutoyeva me so bhagavā – īdiso ca īdiso cā’ti. Sace maṃ upajjhāyo anujāneyya, gaccheyyāhaṃ taṃ bhagavantaṃ dassanāya arahantaṃ sammāsambuddhan”ti ( ) [(gaccheyyāhaṃ bhante taṃ bhagavantaṃ dassanāya arahantaṃ sammāsambuddhaṃ, sace maṃ upajjhāyo anujānātīti (mahāva. 257)].

“Sādhu sādhu, soṇa; gaccha tvaṃ, soṇa, taṃ bhagavantaṃ dassanāya arahantaṃ sammāsambuddhaṃ [samāsambuddhanti (sabbattha)]. Dakkhissasi tvaṃ, soṇa, taṃ bhagavantaṃ pāsādikaṃ pasādanīyaṃ santindriyaṃ santamānasaṃ uttamadamathasamathamanuppattaṃ dantaṃ guttaṃ yatindriyaṃ nāgaṃ. Disvāna mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ [phāsuvihārañca (sī.)] puccha – ‘upajjhāyo me, bhante, āyasmā mahākaccāno bhagavato pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ [phāsuvihārañca (sī.)] pucchatī’”ti.

“Evaṃ, bhante”ti kho āyasmā soṇo āyasmato mahākaccānassa bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā āyasmantaṃ mahākaccānaṃ abhivādetvā padakkhiṇaṃ katvā senāsanaṃ saṃsāmetvā pattacīvaramādāya yena sāvatthi tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena sāvatthi jetavanaṃ anāthapiṇḍikassa ārāmo, yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā soṇo bhagavantaṃ etadavoca – “upajjhāyo me, bhante, āyasmā mahākaccāno bhagavato pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ [phāsuvihārañca (sī.)] pucchatī”ti.

“Kacci, bhikkhu, khamanīyaṃ, kacci yāpanīyaṃ, kaccisi appakilamathena addhānaṃ āgato, na ca piṇḍakena kilantosī”ti? “Khamanīyaṃ bhagavā, yāpanīyaṃ bhagavā, appakilamathena cāhaṃ, bhante, addhānaṃ āgato, na piṇḍakena kilantomhī”ti.

Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – “imassānanda, āgantukassa bhikkhuno senāsanaṃ paññāpehī”ti. Atha kho āyasmato ānandassa etadahosi – “yassa kho maṃ bhagavā āṇāpeti – ‘imassānanda, āgantukassa bhikkhuno senāsanaṃ paññāpehī’ti, icchati bhagavā tena bhikkhunā saddhiṃ ekavihāre vatthuṃ, icchati bhagavā āyasmatā soṇena saddhiṃ ekavihāre vatthun”ti. Yasmiṃ vihāre bhagavā viharati, tasmiṃ vihāre āyasmato soṇassa senāsanaṃ paññāpesi.

Atha kho bhagavā bahudeva rattiṃ abbhokāse nisajjāya vītināmetvā pāde pakkhāletvā vihāraṃ pāvisi. Āyasmāpi kho soṇo bahudeva rattiṃ abbhokāse nisajjāya vītināmetvā pāde pakkhāletvā vihāraṃ pāvisi. Atha kho bhagavā rattiyā paccūsasamayaṃ paccuṭṭhāya āyasmantaṃ soṇaṃ ajjhesi – “paṭibhātu taṃ bhikkhu dhammo bhāsitun”ti.

“Evaṃ, bhante”ti kho āyasmā soṇo bhagavato paṭissutvā soḷasa aṭṭhakavaggikāni sabbāneva sarena abhaṇi. Atha kho bhagavā āyasmato soṇassa sarabhaññapariyosāne abbhanumodi – “sādhu sādhu, bhikkhu, suggahitāni te, bhikkhu, soḷasa aṭṭhakavaggikāni sumanasikatāni sūpadhāritāni, kalyāṇiyāsi [kalyāṇiyā ca (ka.), kalyāṇiyā cāsi (?)] vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā. Kati vassosi tvaṃ, bhikkhū”ti? “Ekavasso ahaṃ bhagavā”ti. “Kissa pana tvaṃ, bhikkhu, evaṃ ciraṃ akāsī”ti? “Ciraṃ diṭṭho [ciradiṭṭho (sī.)] me, bhante, kāmesu ādīnavo; api ca sambādho gharāvāso bahukicco bahukaraṇīyo”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Disvā ādīnavaṃ loke, ñatvā dhammaṃ nirūpadhiṃ;

Ariyo na ramatī pāpe, pāpe na ramatī sucī”ti. chaṭṭhaṃ;

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六

我是这样听说的。那时，世尊住在舍卫城的祇树给孤独园。那时，尊者大迦旃延住在阿槃提国拘罗罗伽罗城的波楼多山。当时，有一位名叫苏那·俱胝耳的优婆塞，是尊者大迦旃延的侍者。

优婆塞苏那·俱胝耳独自静处禅思时，心中生起这样的念头：“正如尊者大迦旃延所教导的法，住在家里的人，很难完全圆满、完全清净地修行如磨亮的贝壳般纯净的梵行。我何不剃除须发，穿上袈裟，舍弃家庭生活，出家过无家的生活呢？”

于是，优婆塞苏那·俱胝耳来到尊者大迦旃延的住处；到了之后，顶礼尊者大迦旃延，坐在一旁。坐在一旁的优婆塞苏那·俱胝耳对尊者大迦旃延这样说：

“世尊，我在此独自静处禅思时，心中生起这样的念头：‘正如尊者大迦旃延所教导的法…（中间省略）…出家过无家的生活。’世尊！尊者大迦旃延，请允许我出家吧。”

听了这话，尊者大迦旃延对优婆塞苏那·俱胝耳这样说：“苏那啊，终生只吃一顿饭、只在一处睡卧、修行梵行，这是很难做到的。苏那，我看你还是留在家里做个在家居士，在适当的时候，遵循佛陀的教导，修行一日一食、一处卧的梵行吧。”于是，优婆塞苏那·俱胝耳那想要出家的念头就平息了。

第二次…（中间省略）…尊者大迦旃延又对优婆塞苏那·俱胝耳说：“苏那啊，终生只吃一顿饭、只在一处睡卧、修行梵行，这是很难做到的。苏那，我看你还是留在家里做个在家居士，在适当的时候，遵循佛陀的教导，修行一日一食、一处卧的梵行吧。”优婆塞苏那·俱胝耳那想要出家的念头再次平息了。

第三次，优婆塞苏那·俱胝耳独自静处禅思时，心中又生起这样的念头：“正如尊者大迦旃延所教导的法…（中间省略）…出家过无家的生活呢？”第三次，优婆塞苏那·俱胝耳来到尊者大迦旃延的住处；到了之后，顶礼尊者大迦旃延，坐在一旁。坐在一旁的优婆塞苏那·俱胝耳对尊者大迦旃延这样说：

“世尊，我在此独自静处禅思时，心中生起这样的念头：‘正如尊者大迦旃延所教导的法…（中间省略）…出家过无家的生活。’世尊！尊者大迦旃延，请允许我出家吧。”

于是，尊者大迦旃延就为优婆塞苏那·俱胝耳剃度出家了。然而，那时阿槃提南路的比丘非常少。于是，尊者大迦旃延经过了三年时间，非常辛苦艰难地从各处召集了十位比丘，才为尊者苏那举行了具足戒仪式。

尊者苏那在雨季安居结束后，独自静处禅思时，心中生起这样的念头：“我从未亲眼见过那位世尊，只是听说过那位世尊是这样、那样的。如果我的和尚（老师）允许，我希望能去拜见那位世尊——阿罗汉、正等正觉者。”

于是，尊者苏那在傍晚时分，从禅思中起来，来到尊者大迦旃延的住处；到了之后，顶礼尊者大迦旃延，坐在一旁。坐在一旁的尊者苏那对尊者大迦旃延这样说：

“世尊，我在此独自静处禅思时，心中生起这样的念头：‘我从未亲眼见过那位世尊，只是听说过那位世尊是这样、那样的。如果我的和尚允许，我希望能去拜见那位世尊——阿罗汉、正等正觉者。’”

尊者大迦旃延说：“善哉，善哉，苏那！你去吧，苏那，去拜见那位世尊——阿罗汉、正等正觉者。苏那，你将会见到那位世尊，他容貌庄严令人心生欢喜，诸根寂静，内心安宁，达到最高的调伏与寂静，已调御、守护、制御诸根，如龙象一般。见到之后，请代我用头顶礼世尊的双足，并问候世尊是否少病少恼、起居轻快、身强力健、安乐而住。就说：‘世尊，我的和尚，尊者大迦旃延，用头顶礼世尊的双足，问候世尊是否少病少恼、起居轻快、身强力健、安乐而住。’”

“好的，世尊！”尊者苏那欢喜地接受了尊者大迦旃延的话，并表示随喜。他从座位上站起来，顶礼尊者大迦旃延，向右绕行后，收拾好自己的卧具，拿起钵和僧袍，向舍卫城的方向出发游行。他按顺序一路游行，来到了舍卫城的祇树给孤独园，走到世尊跟前，顶礼世尊，坐在一旁。坐在一旁的尊者苏那对世尊这样说：“世尊，我的和尚，尊者大迦旃延，用头顶礼世尊的双足，问候世尊是否少病少恼、起居轻快、身强力健、安乐而住。”

世尊问：“比丘，你身体还好吗？还能维持生活吗？长途跋涉而来，是否不太疲惫？乞食也没有感到疲劳吧？”尊者苏那回答说：“世尊，我身体还好，还能维持生活。世尊，我是不太疲惫地长途跋涉而来，乞食也没有感到疲劳。”

这时，世尊叫尊者阿难过来，吩咐道：“阿难，给这位远道而来的比丘安排住处吧。”尊者阿难心里想：“世尊吩咐我：‘阿难，给这位远道而来的比丘安排住处。’这表示世尊希望和这位比丘住在同一个精舍里，世尊希望和尊者苏那住在同一个精舍里。”于是，就在世尊所住的精舍里，为尊者苏那安排了住处。

那时，世尊在户外静坐了很长时间，直到深夜，才洗了脚，进入精舍。尊者苏那也在户外静坐了很长时间，直到深夜，才洗了脚，进入精舍。然后在黎明时分，世尊早早起来，鼓励尊者苏那说：“比丘，你来为大家诵读一些法吧。”

“好的，世尊！”尊者苏那应诺了世尊，便将《义品》（八八品）的全部十六章偈颂都用清晰的声调背诵了出来。在尊者苏那背诵完毕时，世尊赞叹道：“善哉，善哉，比丘！你对这十六章《义品》掌握得很好，用心记诵，理解透彻。你的声音优美、清晰、流畅，能够清楚地表达义理。比丘，你的戒腊有多少年了？”尊者苏那回答说：“世尊，我受戒一年了。”世尊又问：“比丘，那你为什么这么晚才出家呢？”尊者苏那回答说：“世尊，我很早就看到了欲乐的过患；只是在家的生活障碍重重，事务繁多，要做的事情太多了。”

世尊了知此事后，当时就说出了这首自说颂：

“见到世间的过患，了知无烦恼束缚的法；圣者不乐于恶行，清净者不乐于恶行。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/5. Soṇavagga 苏那长老品 (Ud 5, 41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.7 Kaṅkhārevatasutta 疑惑 (Ud 5.7, 47)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Kaṅkhārevatasuttaṃ

47. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā kaṅkhārevato bhagavato avidūre nisinno hoti pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya attano kaṅkhāvitaraṇavisuddhiṃ paccavekkhamāno.

Addasā kho bhagavā āyasmantaṃ kaṅkhārevataṃ avidūre nisinnaṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya attano kaṅkhāvitaraṇavisuddhiṃ paccavekkhamānaṃ.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Yā kāci kaṅkhā idha vā huraṃ vā,

Sakavediyā vā paravediyā vā;

Ye jhāyino tā pajahanti sabbā,

Ātāpino brahmacariyaṃ carantā”ti. sattamaṃ;

☸---------------------------------------------------------------------

七

我是这样听说的。那时，世尊住在舍卫城的祇树给孤独园。那时，尊者疑惑离曰（Kaṅkhārevata）在离世尊不远的地方，盘腿而坐，身体挺直，正在审视自己如何清净地超越了疑惑。

世尊看见尊者疑惑离曰在不远处盘腿而坐，身体挺直，正在审视自己如何清净地超越了疑惑。

世尊了知此事后，当时就说出了这首自说颂：

“无论是对今生还是来世的任何疑惑，

无论是关于自身的感受还是他人的感受；

那些修习禅那、精进修行梵行的人，

他们能将所有这些疑惑全部断除。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/5. Soṇavagga 苏那长老品 (Ud 5, 41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.8 Saṅghabhedasutta 破僧 (Ud 5.8, 48)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Saṅghabhedasuttaṃ

48. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena āyasmā ānando tadahuposathe pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi.

Addasā kho devadatto āyasmantaṃ ānandaṃ rājagahe piṇḍāya carantaṃ. Disvāna yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ etadavoca – “ajjatagge dānāhaṃ, āvuso ānanda, aññatreva bhagavatā aññatra bhikkhusaṅghā uposathaṃ karissāmi saṅghakammāni cā”ti.

Atha kho āyasmā ānando rājagahe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

“Idhāhaṃ, bhante, pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi. Addasā kho maṃ, bhante, devadatto rājagahe piṇḍāya carantaṃ. Disvāna yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ etadavoca – ‘ajjatagge dānāhaṃ, āvuso ānanda, aññatreva bhagavatā aññatra bhikkhusaṅghā uposathaṃ karissāmi saṅghakammāni cā’ti. Ajja, bhante, devadatto saṅghaṃ bhindissati, uposathañca karissati saṅghakammāni cā”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Sukaraṃ sādhunā sādhu, sādhu pāpena dukkaraṃ [sukaraṃ sādhunā sādhuṃ, sādhuṃ pāpena dukkaraṃ (ka.)];

Pāpaṃ pāpena sukaraṃ, pāpamariyehi dukkaran”ti. aṭṭhamaṃ;

☸---------------------------------------------------------------------

八

我是这样听说的。那时，世尊住在王舍城的竹林迦兰陀迦园。那时，在一个布萨日的上午时分，尊者阿难穿好内衣，拿着钵和僧袍，进入王舍城乞食。

提婆达多看见尊者阿难正在王舍城乞食。看到之后，便走到尊者阿难跟前；到了之后，对尊者阿难这样说：“法友阿难！从今天起，我要离开世尊、离开比丘僧团，单独举行布萨和僧团的羯磨。”

于是，尊者阿难在王舍城乞食完毕，午饭后从乞食处回来，便来到世尊跟前；到了之后，顶礼世尊，坐在一旁。坐在一旁的尊者阿难对世尊这样说：

“世尊，今天上午时分，我穿好内衣，拿着钵和僧袍，进入王舍城乞食。世尊，提婆达多看见我正在王舍城乞食。看到之后，便走到我跟前；到了之后，对我这样说：‘法友阿难！从今天起，我要离开世尊、离开比丘僧团，单独举行布萨和僧团的羯磨。’世尊！今天提婆达多要分裂僧团了，他要单独举行布萨和僧团的羯磨了。”

世尊了知此事后，当时就说出了这首自说颂：

“善人行善是容易的，善事对恶人来说是困难的；恶人行恶是容易的，恶事对圣者来说是困难的。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/5. Soṇavagga 苏那长老品 (Ud 5, 41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.9 Sadhāyamānasutta 嘲笑 (Ud 5.9, 49)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Sadhāyamānasuttaṃ

49. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu cārikaṃ carati mahatā bhikkhusaṅghena saddhiṃ. Tena kho pana samayena sambahulā māṇavakā bhagavato avidūre sadhāyamānarūpā [saddāyamānarūpā (syā. pī. aṭṭhakathāyaṃ pāṭhantaraṃ), pathāyamānarūpā (ka.), vadhāyamānarūpā (ka. sī., ka. aṭṭha.), saddhāyamānarūpā (?), saddhudhātuyā sadhudhātuyā vā siddhamidanti veditabbaṃ] atikkamanti. Addasā kho bhagavā sambahule māṇavake avidūre sadhāyamānarūpe atikkante.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Parimuṭṭhā paṇḍitābhāsā, vācāgocarabhāṇino;

Yāvicchanti mukhāyāmaṃ, yena nītā na taṃ vidū”ti. navamaṃ;

☸---------------------------------------------------------------------

九

我是这样听说的。那时，世尊与一大群比丘僧众一起在憍萨罗国游行。那时，有一大群青年婆罗门，似乎带着嘲笑的样子，从离世尊不远的地方经过。

世尊看见那一 大群青年婆罗门，似乎带着嘲笑的样子，从不远处经过。

世尊了知此事后，当时就说出了这首自说颂：

“看似智者，实则迷惑，仅在言语上高谈阔论；他们随心所欲地夸夸其谈，却不知道自己被什么所引导。”

☸.....................................................................

I have heard that on one occasion the Blessed One was wandering among the Kosalans with a large community of monks. And on that occasion, a large number of youths passed by as if jeering[1] not far from the Blessed One. The Blessed One saw the large number of youths passing by as if jeering not far away.

Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

False pundits, totally muddled, speaking in the range of mere words, babbling as much as they like: led on by what, they don't know.

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/5. Soṇavagga 苏那长老品 (Ud 5, 41-50)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 5.10 Cūḷapanthakasutta 周利槃特 (Ud 5.10, 50)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Cūḷapanthakasuttaṃ

50. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā cūḷapanthako [cullapanthako (sī.), cūlapanthako (pī.)] bhagavato avidūre nisinno hoti pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.

Addasā kho bhagavā āyasmantaṃ cūḷapanthakaṃ avidūre nisinnaṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Ṭhitena kāyena ṭhitena cetasā,

Tiṭṭhaṃ nisinno uda vā sayāno;

Etaṃ [evaṃ (ka.)] satiṃ bhikkhu adhiṭṭhahāno,

Labhetha pubbāpariyaṃ visesaṃ;

Laddhāna pubbāpariyaṃ visesaṃ,

Adassanaṃ maccurājassa gacche”ti. dasamaṃ;

Soṇavaggo [soṇatheravaggo (syā. kaṃ. ka.) mahāvaggo (aṭṭhakathāya sameti)] pañcamo niṭṭhito.

Tassuddānaṃ –

Piyo appāyukā kuṭṭhī, kumārakā uposatho;

Soṇo ca revato bhedo, sadhāya panthakena cāti.

☸---------------------------------------------------------------------

一○

我是这样听说的。那时，世尊住在舍卫城的祇树给孤独园。那时，尊者周利槃特在离世尊不远的地方，盘腿而坐，身体保持正直，将正念专注于面前而坐。

世尊看见尊者周利槃特在不远处，盘腿而坐，身体保持正直，将正念专注于面前而坐。

世尊了知此事后，当时就说出了这首自说颂：

“身心安住，保持正直，无论是站立、行走、坐着还是躺卧；比丘如此坚定正念，将获得过去与未来的殊胜境界。获得过去与未来的殊胜境界后，他将去往死神见不到的地方（即涅槃）。”

苏那长老品第五

本品摄颂曰：

王、短命与癞患者，童儿、布萨与苏那，

离曰、难陀、青年，周利槃特共为十。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/6. Jaccandhavagga 生盲品 (Ud 6, 51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.1 Āyusaṅkhārossajjanasutta 舍寿 (Ud 6.1, 51)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Jaccandhavaggo

1. Āyusaṅkhārossajjanasuttaṃ

51. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi. Vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto āyasmantaṃ ānandaṃ āmantesi – “gaṇhāhi, ānanda, nisīdanaṃ. Yena cāpālaṃ [pāvālaṃ (syā.)] cetiyaṃ tenupasaṅkamissāma divāvihārāyā”ti.

“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā nisīdanaṃ ādāya bhagavantaṃ piṭṭhito piṭṭhito anubandhi. Atha kho bhagavā yena cāpālaṃ cetiyaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṃ ānandaṃ āmantesi –

“Ramaṇīyā, ānanda, vesālī; ramaṇīyaṃ udenaṃ cetiyaṃ; ramaṇīyaṃ gotamakaṃ cetiyaṃ; ramaṇīyaṃ sattambaṃ cetiyaṃ; ramaṇīyaṃ bahuputtaṃ cetiyaṃ; ramaṇīyaṃ sārandadaṃ cetiyaṃ; ramaṇīyaṃ cāpālaṃ cetiyaṃ. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno ( ) [(ānanda) (ka.)] kappaṃ vā tiṭṭheyya kappāvasesaṃ vā. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. Ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā”ti.

Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne, oḷārike obhāse kayiramāne, nāsakkhi paṭivijjhituṃ; na bhagavantaṃ yāci – “tiṭṭhatu, bhante, bhagavā kappaṃ; tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti, yathā taṃ mārena pariyuṭṭhitacitto. Dutiyampi kho…pe… tatiyampi kho bhagavā āyasmantaṃ ānandaṃ āmantesi –

“Ramaṇīyā, ānanda, vesālī; ramaṇīyaṃ udenaṃ cetiyaṃ; ramaṇīyaṃ gotamakaṃ cetiyaṃ; ramaṇīyaṃ sattambaṃ cetiyaṃ; ramaṇīyaṃ bahuputtaṃ cetiyaṃ; ramaṇīyaṃ sārandadaṃ cetiyaṃ; ramaṇīyaṃ cāpālaṃ cetiyaṃ. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṃ vā tiṭṭheyya kappāvasesaṃ vā. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. Ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā”ti.

Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne, oḷārike obhāse kayiramāne, nāsakkhi paṭivijjhituṃ; na bhagavantaṃ yāci – “tiṭṭhatu, bhante, bhagavā kappaṃ; tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti, yathā taṃ mārena pariyuṭṭhitacitto.

Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – “gaccha tvaṃ, ānanda, yassadāni kālaṃ maññasī”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā avidūre aññatarasmiṃ rukkhamūle nisīdi.

Atha kho māro pāpimā, acirapakkante āyasmante ānande, yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho māro pāpimā bhagavantaṃ etadavoca –

“Parinibbātu dāni, bhante, bhagavā; parinibbātu sugato; parinibbānakālo dāni, bhante, bhagavato. Bhāsitā kho panesā, bhante, bhagavatā vācā – ‘na tāvāhaṃ, pāpima, parinibbāyissāmi yāva me bhikkhū na sāvakā bhavissanti viyattā vinītā visāradā [visāradā pattayogakhemā (a. ni. 8.70), visāradappattā yogakhemā (sī. pī. ka.), visāradappattā yogakhemakāmā (syā.)] bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’ti. Etarahi kho pana, bhante [santi kho pana bhante etarahi (sī. pī. saṃ. ni. 5.822)] bhikkhū bhagavato sāvakā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti. Parinibbātu dāni, bhante, bhagavā; parinibbātu sugato; parinibbānakālo dāni, bhante, bhagavato.

“Bhāsitā kho panesā, bhante, bhagavatā vācā – ‘na tāvāhaṃ, pāpima, parinibbāyissāmi yāva me bhikkhuniyo na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’ti. Etarahi kho pana, bhante, bhikkhuniyo bhagavato sāvikā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti. Parinibbātu dāni, bhante, bhagavā; parinibbātu sugato; parinibbānakālo dāni, bhante, bhagavato.

“Bhāsitā kho panesā, bhante, bhagavatā vācā – ‘na tāvāhaṃ, pāpima, parinibbāyissāmi yāva me upāsakā na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’ti. Etarahi kho pana, bhante, upāsakā bhagavato sāvakā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti. Parinibbātu dāni, bhante, bhagavā; parinibbātu sugato; parinibbānakālo dāni, bhante, bhagavato.

“Bhāsitā kho panesā, bhante, bhagavatā vācā – ‘na tāvāhaṃ, pāpima, parinibbāyissāmi yāva me upāsikā na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’ti. Etarahi kho pana, bhante, upāsikā bhagavato sāvikā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti. Parinibbātu dāni, bhante, bhagavā; parinibbātu sugato; parinibbānakālo dāni, bhante, bhagavato.

“Bhāsitā kho panesā, bhante, bhagavatā vācā – ‘na tāvāhaṃ, pāpima, parinibbāyissāmi yāva me idaṃ brahmacariyaṃ na iddhañceva bhavissati phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitan’ti. Etarahi kho pana, bhante [tayidaṃ bhante (saṃ. ni. 5.822)], bhagavato brahmacariyaṃ iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitaṃ. Parinibbātu dāni, bhante, bhagavā; parinibbātu sugato; parinibbānakālo dāni, bhante, bhagavato”ti.

Evaṃ vutte, bhagavā māraṃ pāpimantaṃ etadavoca – “appossukko tvaṃ, pāpima, hohi. Na ciraṃ tathāgatassa parinibbānaṃ bhavissati. Ito tiṇṇaṃ māsānaṃ accayena tathāgato parinibbāyissatī”ti.

Atha kho bhagavā cāpāle cetiye sato sampajāno āyusaṅkhāraṃ ossajji. Ossaṭṭhe ca bhagavatā āyusaṅkhāre mahābhūmicālo ahosi bhiṃsanako lomahaṃso, devadundubhiyo [devadudrabhiyo (ka.)] ca phaliṃsu.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Tulamatulañca sambhavaṃ,

Bhavasaṅkhāramavassaji muni;

Ajjhattarato samāhito,

Abhindi kavacamivattasambhavan”ti. paṭhamaṃ;

☸---------------------------------------------------------------------

第六品 生盲品

一

如是我闻。那时，世尊住在毗舍离城大林重阁讲堂。那时，世尊在清晨时分，穿好内衣，拿着钵和衣进入毗舍离城乞食。在毗舍离城乞食完毕，用餐后从乞食处回来，他告诉尊者阿难说：“阿难！拿坐具来，我想去遮颇罗塔庙进行日间休息。”“是的，大德！”尊者阿难回答世尊后，拿着坐具，跟在世尊后面走。世尊来到遮颇罗塔庙，在铺设好的座位上坐下。坐下后，世尊对尊者阿难这样说：

“阿难！毗舍离真是令人愉悦啊；优陀延塔庙真是令人愉悦啊；乔达摩塔庙真是令人愉悦啊；萨坦婆塔庙真是令人愉悦啊；多子塔庙真是令人愉悦啊；萨兰达多塔庙真是令人愉悦啊；遮颇罗塔庙真是令人愉悦啊！阿难！任何人，如果修习、多修习、作为交通工具、作为基础、实行、稳固建立、善加开始四神足，他如果希望，可以住世一劫或一劫多。阿难！如来已经修习、多修习、作为交通工具、作为基础、实行、稳固建立、善加开始四神足。阿难！如来如果希望，可以住世一劫或一劫多。”

即使世尊这样做了明显的暗示、明显的提示，尊者阿难还是没能领悟；没有请求世尊：“大德！为了许多人的利益，为了许多人的安乐，为了慈悯世间，为了天神的利益、福祉和安乐，请世尊住世一劫，请善逝住世一劫！”（因为）他的心被魔罗控制了。世尊第二次……（同样说了）……世尊第三次对尊者阿难说：

“阿难！毗舍离真是令人愉悦啊；优陀延塔庙真是令人愉悦啊；乔达摩塔庙真是令人愉悦啊；萨坦婆塔庙真是令人愉悦啊；多子塔庙真是令人愉悦啊；萨兰达多塔庙真是令人愉悦啊；遮颇罗塔庙真是令人愉悦啊！阿难！任何人，如果修习、多修习、作为交通工具、作为基础、实行、稳固建立、善加开始四神足，他如果希望，可以住世一劫或一劫多。阿难！如来已经修习、多修习、作为交通工具、作为基础、实行、稳固建立、善加开始四神足。阿难！如来如果希望，可以住世一劫或一劫多。”

即使世尊这样做了明显的暗示、明显的提示，尊者阿难还是没能领悟；没有请求世尊：“大德！为了许多人的利益，为了许多人的安乐，为了慈悯世间，为了天神的利益、福祉和安乐，请世尊住世一劫，请善逝住世一劫！”（因为）他的心被魔罗控制了。

于是，世尊对尊者阿难说：“阿难！你现在可以离开了，去做你认为合适的事情吧。”“是的，大德！”尊者阿难回答世尊后，从座位上起来，顶礼世尊，右绕后，在附近的一棵树下坐了下来。

尊者阿难离开后不久，邪恶的魔罗来到世尊那里；到了之后，站在一边。站在一边的邪恶的魔罗对世尊这样说：

“大德！现在请世尊般涅槃吧；请善逝般涅槃吧！大德，现在是世尊般涅槃的时候了。大德，世尊曾经这样说过：‘邪恶者！只要我的比丘弟子们还没有成为熟练、自制、无畏、多闻、持法、法随法行、正行、随法行者，还没有学好自己的老师所教的（法）后，去述说、开示、宣示、确立、阐明、分别、明了地解说；只要（他们）还没有在有异论生起时，能如法地善加折伏，并宣说包含奇迹的法，我就不会般涅槃。’而现在，大德！世尊的比丘弟子们已经熟练、自制、无畏、多闻、持法、法随法行、正行、随法行者，已经学好自己的老师所教的（法）后，去述说、开示、宣示、确立、阐明、分别、明了地解说；已经在有异论生起时，能如法地善加折伏，并宣说包含奇迹的法了。现在请世尊般涅槃吧；请善逝般涅槃吧！大德，现在是世尊般涅槃的时候了。

“大德，世尊曾经这样说过：‘邪恶者！只要我的比丘尼弟子们还没有成为熟练、自制、无畏、多闻、持法、法随法行、正行、随法行的女众，还没有学好自己的老师所教的（法）后，去述说、开示、宣示、确立、阐明、分别、明了地解说；只要（她们）还没有在有异论生起时，能如法地善加折伏，并宣说包含奇迹的法，我就不会般涅槃。’而现在，大德！世尊的比丘尼弟子们已经熟练、自制、无畏、多闻、持法、法随法行、正行、随法行的女众，已经学好自己的老师所教的（法）后，去述说、开示、宣示、确立、阐明、分别、明了地解说；已经在有异论生起时，能如法地善加折伏，并宣说包含奇迹的法了。现在请世尊般涅槃吧；请善逝般涅槃吧！大德，现在是世尊般涅槃的时候了。

“大德，世尊曾经这样说过：‘邪恶者！只要我的优婆塞弟子们还没有成为熟练、自制、无畏、多闻、持法、法随法行、正行、随法行者，还没有学好自己的老师所教的（法）后，去述说、开示、宣示、确立、阐明、分别、明了地解说；只要（他们）还没有在有异论生起时，能如法地善加折伏，并宣说包含奇迹的法，我就不会般涅槃。’而现在，大德！世尊的优婆塞弟子们已经熟练、自制、无畏、多闻、持法、法随法行、正行、随法行者，已经学好自己的老师所教的（法）后，去述说、开示、宣示、确立、阐明、分别、明了地解说；已经在有异论生起时，能如法地善加折伏，并宣说包含奇迹的法了。现在请世尊般涅槃吧；请善逝般涅槃吧！大德，现在是世尊般涅槃的时候了。

“大德，世尊曾经这样说过：‘邪恶者！只要我的优婆夷弟子们还没有成为熟练、自制、无畏、多闻、持法、法随法行、正行、随法行的女众，还没有学好自己的老师所教的（法）后，去述说、开示、宣示、确立、阐明、分别、明了地解说；只要（她们）还没有在有异论生起时，能如法地善加折伏，并宣说包含奇迹的法，我就不会般涅槃。’而现在，大德！世尊的优婆夷弟子们已经熟练、自制、无畏、多闻、持法、法随法行、正行、随法行的女众，已经学好自己的老师所教的（法）后，去述说、开示、宣示、确立、阐明、分别、明了地解说；已经在有异论生起时，能如法地善加折伏，并宣说包含奇迹的法了。现在请世尊般涅槃吧；请善逝般涅槃吧！大德，现在是世尊般涅槃的时候了。

“大德，世尊曾经这样说过：‘邪恶者！只要我的这个梵行还没能成功、兴盛、广传、普及、达到广为人知，即被天人善加阐明，我就不会般涅槃。’而现在，大德！世尊的梵行已经成功、兴盛、广传、普及、达到广为人知，即被天人善加阐明了。现在请世尊般涅槃吧；请善逝般涅槃吧！大德，现在是世尊般涅槃的时候了。”

听了这话，世尊对邪恶的魔罗这样说：“邪恶者，你放心吧！如来的般涅槃将为时不远，从现在起三个月后，如来将般涅槃。”

于是，世尊在遮颇罗塔庙，具念、正知地舍弃了寿命的构成（寿行）。当世尊舍弃寿行时，发生了大地震，令人恐惧、毛骨悚然，天鼓也（自）鸣。那时，世尊了知此事后，在那时诵出了这个自说颂：

“衡量有（取）和无量（涅槃），牟尼舍弃了有行（生命力）；

内乐于定，破除了自身存在，犹如（破除）铠甲。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2562.2.25 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/6. Jaccandhavagga 生盲品 (Ud 6, 51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.2 Sattajaṭilasutta 外道 (Ud 6.2, 52)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Sattajaṭilasuttaṃ

外道经

☆ 感兴语（ Udānapāḷi, Udānaṃ, Udānesi ） ➾

字义叫做：即兴、有感而发表的经文。

又或译为：自说、优陀那、无问自说。

☆ 判断阿罗汉圣者的条件 ➾

① 戒德品格（与人共住）；

② 清净修行（与人交友）；

③ 刚毅坚忍（当不幸时）；

④ 智慧能力（当会话时）。

52. Evaṃ me sutaṃ –

〈壹、前言 ➲〉

如是我闻。

ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde.

某时，世尊住舍卫城东园鹿母讲堂。

Tena kho pana samayena bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito bahidvārakoṭṭhake nisinno hoti.

尔时，世尊于晡时（午后两点至六点）从禅坐起，坐于精舍门外。

Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami;

彼时，憍萨罗国波斯匿王往诣世尊之处；

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

到了之后，礼敬世尊，坐在一边。

Tena kho pana samayena satta ca jaṭilā,

〈贰、王礼外道 ➲〉

复次，其时又有结发外道七人，

satta ca nigaṇṭhā,

又有尼干子徒七人，

satta ca acelakā,

又有裸形外道七人，

satta ca ekasāṭakā,

又有一衣外道七人，

satta ca paribbājakā,

以及游方梵志七人；

parūḷhakacchanakhalomā khārivividhamādāya [khārīvidhamādāya (ka. saṃ. ni. 1.122; dī. ni. 1.280)]

（人群之）腋毛、指甲、体毛已长，于天秤棒上担负种种荷物；

bhagavato avidūre atikkamanti.

正由离世尊不远之地方经过。

Addasā kho rājā pasenadi kosalo te

憍萨罗国波斯匿王实曾见彼等──

satta ca jaṭile,

又有结发外道七人，

satta ca nigaṇṭhe,

又有尼干子徒七人，

satta ca acelake,

又有裸形外道七人，

satta ca ekasāṭake,

又有一衣外道七人，

satta ca paribbājake,

以及游方梵志七人；

parūḷhakacchanakhalome khārivividhamādāya

（人群之）腋毛、指甲、体毛已长，于天秤棒上担负种种荷物；

bhagavato avidūre atikkamante.

正由离世尊不远之地方经过。

Disvāna uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā dakkhiṇajāṇumaṇḍalaṃ pathaviyaṃ [paṭhaviyaṃ (sī. syā. pī.)] nihantvā yena te

（国王）见已，即从座起，偏袒上衣于一肩、右膝着地、面向彼等人群──

satta ca jaṭilā,

又有结发外道七人，

satta ca nigaṇṭhā,

又有尼干子徒七人，

satta ca acelakā,

又有裸形外道七人，

satta ca ekasāṭakā,

又有一衣外道七人，

satta ca paribbājakā,

以及游方梵志七人；

tenañjaliṃ paṇāmetvā tikkhattuṃ nāmaṃ sāvesi –

（国王）合掌，三次表白自己之姓名：

“rājāhaṃ, bhante, pasenadi kosalo;

“大德等！我为憍萨罗国波斯匿王；

rājāhaṃ, bhante, pasenadi kosalo;

大德等！我为憍萨罗国波斯匿王；

rājāhaṃ, bhante, pasenadi kosalo”ti.

大德等！我为憍萨罗国波斯匿王。”

Atha kho rājā pasenadi kosalo acirapakkantesu tesu sattasu ca jaṭilesu, sattasu ca nigaṇṭhesu, sattasu ca acelakesu, sattasu ca ekasāṭakesu, sattasu ca paribbājakesu,

〈叁、谁是圣者 ➲〉

然后，憍萨罗国波斯匿王于彼等──

又有结发外道七人，

又有尼干子徒七人，

又有裸形外道七人，

又有一衣外道七人，

以及游方梵志七人（之人群）去后不久；

yena bhagavā tenupasaṅkami;

往诣世尊之处；

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.

到了之后，礼敬世尊，坐在一边。

Ekamantaṃ nisinno kho rājā pasenadi kosalo bhagavantaṃ etadavoca –

坐在一边的憍萨罗国波斯匿王，如此问世尊道：

“ye kho [ye ca kho (sī.), ye ca te (syā.), ye nu keci kho (pī.), ye te (saṃ. ni. 1.122), ye nu kho keci (?)] bhante,

“大德！彼等（出家人）中，是否有任何人──

loke arahanto vā

或为阿罗汉（住持）于世间？

arahattamaggaṃ vā samāpannā

或是已经进入阿罗汉圣道者？

ete tesaṃ aññatare”ti [aññatarāti (sī. ka.), aññataroti (syā. pī.)].

彼等（可能）为其中两者之一吗？”

“Dujjānaṃ kho etaṃ, mahārāja,

〈肆、圣道条件 ➲〉

﹙➊ 能知戒德 ☙﹚

（世尊答道：）“大王！此事为（俗人）不易知之事！

tayā gihinā kāmabhoginā

由于你为享受欲乐之在家人，

puttasambādhasayanaṃ ajjhāvasantena

生活起居和睡眠因妻儿所困，

kāsikacandanaṃ paccanubhontena

正在受用迦尸国产之旃檀香，

mālāgandhavilepanaṃ dhārayantena

正穿戴花鬘、薰香、化妆品，

jātarūparajataṃ sādiyantena –

正在同意受用金银者（难知）──

ime vā arahanto, ime vā arahattamaggaṃ samāpannāti.

彼等或为阿罗汉（住持于世间），彼等或是已经进入阿罗汉圣道者。

“Saṃvāsena kho, mahārāja, sīlaṃ veditabbaṃ.

然而，大王！通过与其共住，应能了知（彼人之）戒德品格。

Tañca kho

不过，应对彼人──

dīghena addhunā na ittaraṃ [na ittarena (syā. sī. syā. aṭṭha.)],

依据长时（观察），绝非短暂（观察）；

manasikarotā no amanasikarotā,

依据仔细思惟（观察），绝非不仔细思惟（观察）；

paññavatā no duppaññena.

通过有智慧者（观察），绝非通过无智慧者（观察）。

Saṃvohārena kho, mahārāja, soceyyaṃ veditabbaṃ.

﹙➋ 能知清净 ☙﹚

然而，大王！通过与其交往，应能了知（彼人之）清净修行。

Tañca kho

不过，应对彼人──

dīghena addhunā na ittaraṃ,

依据长时（观察），绝非短暂（观察）；

manasikarotā no amanasikarotā,

依据仔细思惟（观察），绝非不仔细思惟（观察）；

paññavatā no duppaññena.

通过有智慧者（观察），绝非通过无智慧者（观察）。

Āpadāsu kho, mahārāja, thāmo veditabbo.

﹙➌ 能知坚忍 ☙﹚

然而，大王！遭遇不幸时，应能了知（彼人之）刚毅坚忍。

So ca kho

不过，其实应当──

dīghena addhunā na ittaraṃ,

依据长时（观察），绝非短暂（观察）；

manasikarotā no amanasikarotā,

依据仔细思惟（观察），绝非不仔细思惟（观察）；

paññavatā no duppaññena.

通过有智慧者（观察），绝非通过无智慧者（观察）。

Sākacchāya kho, mahārāja, paññā veditabbā.

﹙➍ 能知智慧 ☙﹚

然而，大王！通过与其交谈，应能了知（彼人之）智慧能力。

Sā ca kho

不过，其实应当──

dīghena addhunā na ittaraṃ,

依据长时（观察），绝非短暂（观察）；

manasikarotā no amanasikarotā,

依据仔细思惟（观察），绝非不仔细思惟（观察）；

paññavatā no duppaññenā”ti.

通过有智慧者（观察），绝非通过无智慧者（观察）。”

“Acchariyaṃ, bhante,

〈伍、五欲盗人 ➲〉

［一、赞叹佛说 ➥］

（波斯匿王说：）

“大德！确实不可思议（意想不到）！

abbhutaṃ, bhante!

大德！确实稀有难得（令人惊奇）！

Yāva subhāsitaṃ cidaṃ [subhāsitamidaṃ (saṃ. ni. 1.122)], bhante, bhagavatā –

大德，世尊善说了：

‘dujjānaṃ kho etaṃ, mahārāja,

［二、判断圣者 ➥］

﹙➊ 能知戒德 ☙﹚

‘大王！此事为（俗人）不易知之事！

tayā gihinā

由于你为（享受欲乐之）在家人，

puttasambādhasayanaṃ ajjhāvasantena

生活起居和睡眠因妻儿所困，

kāsikacandanaṃ paccanubhontena

正在受用迦尸国产之旃檀香，

mālāgandhavilepanaṃ dhārayantena

正穿戴花鬘、薰香、化妆品，

jātarūparajataṃ sādiyantena –

正在同意受用金银者（难知）──

ime vā arahanto, ime vā arahattamaggaṃ samāpannāti.

彼等或为阿罗汉（住持于世间），彼等或是已经进入阿罗汉圣道者。

Saṃvāsena kho, mahārāja, sīlaṃ veditabbaṃ

然而，大王！通过与其共住，应能了知（彼人之）戒德品格。

…pe…

不过，应对彼人──依据长时（观察），绝非短暂（观察）；依据仔细思惟（观察），绝非不仔细思惟（观察）；通过有智慧者（观察），绝非通过无智慧者（观察）。

﹙➋ 能知清净 ☙﹚

然而，大王！通过与其交往，应能了知（彼人之）清净修行……。

﹙➌ 能知坚忍 ☙﹚

然而，大王！遭遇不幸时，应能了知（彼人之）刚毅坚忍……。

sākacchāya kho, mahārāja, paññā veditabbā.

﹙➍ 能知智慧 ☙﹚

然而，大王！通过与其交谈，应能了知（彼人之）智慧能力。

Sā ca kho

不过，其实应当──

dīghena addhunā na ittaraṃ,

依据长时（观察），绝非短暂（观察）；

manasikarotā no amanasikarotā,

依据仔细思惟（观察），绝非不仔细思惟（观察）；

paññavatā no duppaññenā’”ti.

通过有智慧者（观察），绝非通过无智慧者（观察）。’

“Ete, bhante, mama purisā corā [carā (saṃ. ni. 1.122)]

［三、外道邪行 ➥］

大德！这些人是我的密探、间谍，

ocarakā janapadaṃ

他们去巡查国土。

ocaritvā gacchanti.

他们先去侦察后，

Tehi paṭhamaṃ ociṇṇaṃ ahaṃ pacchā osārissāmi [otarissāmi (sī. syā. pī.), oyāyissāmi (sī. syā. aṭṭha.), osāpayissāmi (saṃ. ni. 1.122)].

我随后才去巡视。

Idāni te, bhante, taṃ rajojallaṃ pavāhetvā

现在，大德！他们已除去那些尘垢污渍，

sunhātā suvilittā kappitakesamassū

善加沐浴、善涂香油、整理好须发，

odātavatthavasanā pañcahi kāmaguṇehi samappitā samaṅgibhūtā paricāressantī” [cāriyanti (syā.)] ti.

穿着白衣，具足、圆满五种感官欲乐，正在享受消遣！”

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

〈陆、结语 ➲〉

然后，世尊了知此义利已，于其时曾唱此无问自说之感兴语：

“Na vāyameyya sabbattha,

“不应处处作努力（不应追求外在形式），

nāññassa puriso siyā;

不应成为他人仆（不应依附于他人）；

Nāññaṃ nissāya jīveyya,

不应依赖他人生（不应依靠他人生活），

dhammena na vaṇiṃ [vāṇiṃ (sī.), vaṇī (syā. pī.), vāṇijaṃ (ka.)] care”ti.

不应以法作交易（不应拿佛法做买卖）。”

dutiyaṃ;

外道经 ～生盲品‧第二经终

～《自说经‧生盲品‧Sattajaṭilasutta 外道经》(Ud 6.2, 52)

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/6. Jaccandhavagga 生盲品 (Ud 6, 51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.3 Paccavekkhaṇasutta 观察 (Ud 6.3, 53)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Paccavekkhaṇasuttaṃ

53. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhagavā attano aneke pāpake akusale dhamme pahīne paccavekkhamāno nisinno hoti, aneke ca kusale dhamme bhāvanāpāripūriṃ gate.

Atha kho bhagavā [etamatthaṃ viditvā (sī. ka.)] attano aneke pāpake akusale dhamme pahīne viditvā aneke ca kusale dhamme bhāvanāpāripūriṃ gate [etamatthaṃ viditvā (sī. ka.)] tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Ahu pubbe tadā nāhu, nāhu pubbe tadā ahu;

Na cāhu na ca bhavissati, na cetarahi vijjatī”ti. tatiyaṃ;

☸---------------------------------------------------------------------

三

如是我闻。那时，世尊住在舍卫城祇陀林给孤独园。那时，世尊正在观察自己已舍断的许多邪恶、不善法，以及通过修习而圆满的许多善法，（就这样）坐着。那时，世尊了知自己已舍断的许多邪恶、不善法，以及通过修习而圆满的许多善法后，在那时诵出了这个自说颂：

“‘过去曾有，（但）那时无；过去未有，（但）那时有；

（既非）曾有，（亦非）将有，现在也无。’”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/6. Jaccandhavagga 生盲品 (Ud 6, 51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.4 Paṭhamanānātitthiyasutta 戏论一 (Ud 6.4, 54)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Paṭhamanānātitthiyasuttaṃ

54. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sambahulā nānātitthiyasamaṇabrāhmaṇaparibbājakā sāvatthiyaṃ paṭivasanti nānādiṭṭhikā nānākhantikā nānārucikā nānādiṭṭhinissayanissitā.

Santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “sassato loko, idameva saccaṃ moghamaññan”ti. Santi paneke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “asassato loko, idameva saccaṃ moghamaññan”ti. Santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “antavā loko, idameva saccaṃ moghamaññan”ti. Santi paneke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “anantavā loko, idameva saccaṃ moghamaññan”ti. Santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “taṃ jīvaṃ taṃ sarīraṃ, idameva saccaṃ moghamaññan”ti. Santi paneke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “aññaṃ jīvaṃ aññaṃ sarīraṃ, idameva saccaṃ moghamaññan”ti. Santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan”ti. Santi paneke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan”ti. Santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “hoti ca na ca hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan”ti. Santi paneke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “neva hoti na na hoti tathāgato paraṃ maraṇā, idameva saccaṃ moghamaññan”ti.

Te bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti – “ediso dhammo, nediso dhammo; nediso dhammo, ediso dhammo”ti.

Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisiṃsu. Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –

“Idha, bhante, sambahulā nānātitthiyasamaṇabrāhmaṇaparibbājakā sāvatthiyaṃ paṭivasanti nānādiṭṭhikā nānākhantikā nānārucikā nānādiṭṭhinissayanissitā.

“Santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘sassato loko, idameva saccaṃ moghamaññan’ti…pe… te bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti – ‘ediso dhammo, nediso dhammo; nediso dhammo, ediso dhammo’” ti.

“Aññatitthiyā, bhikkhave, paribbājakā andhā acakkhukā; atthaṃ na jānanti, anatthaṃ na jānanti, dhammaṃ na jānanti, adhammaṃ na jānanti. Te atthaṃ ajānantā anatthaṃ ajānantā dhammaṃ ajānantā adhammaṃ ajānantā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti – ‘ediso dhammo, nediso dhammo; nediso dhammo, ediso dhammo’”ti.

“Bhūtapubbaṃ, bhikkhave, imissāyeva sāvatthiyā aññataro rājā ahosi. Atha kho, bhikkhave, so rājā aññataraṃ purisaṃ āmantesi – ‘ehi tvaṃ, ambho purisa, yāvatakā sāvatthiyā jaccandhā te sabbe ekajjhaṃ sannipātehī’ti. ‘Evaṃ, devā’ti kho, bhikkhave, so puriso tassa rañño paṭissutvā yāvatakā sāvatthiyā jaccandhā te sabbe gahetvā yena so rājā tenupasaṅkami; upasaṅkamitvā taṃ rājānaṃ etadavoca – ‘sannipātitā kho te, deva, yāvatakā sāvatthiyā jaccandhā’ti. ‘Tena hi, bhaṇe, jaccandhānaṃ hatthiṃ dassehī’ti. ‘Evaṃ, devā’ti kho, bhikkhave, so puriso tassa rañño paṭissutvā jaccandhānaṃ hatthiṃ dassesi.

“Ekaccānaṃ jaccandhānaṃ hatthissa sīsaṃ dassesi – ‘ediso, jaccandhā, hatthī’ti. Ekaccānaṃ jaccandhānaṃ hatthissa kaṇṇaṃ dassesi – ‘ediso, jaccandhā, hatthī’ti. Ekaccānaṃ jaccandhānaṃ hatthissa dantaṃ dassesi – ‘ediso, jaccandhā, hatthī’ti. Ekaccānaṃ jaccandhānaṃ hatthissa soṇḍaṃ dassesi – ‘ediso, jaccandhā, hatthī’ti. Ekaccānaṃ jaccandhānaṃ hatthissa kāyaṃ dassesi – ‘ediso, jaccandhā, hatthī’ti. Ekaccānaṃ jaccandhānaṃ hatthissa pādaṃ dassesi – ‘ediso, jaccandhā, hatthī’ti. Ekaccānaṃ jaccandhānaṃ hatthissa satthiṃ [piṭṭhiṃ (syā.)] dassesi – ‘ediso, jaccandhā, hatthī’ti. Ekaccānaṃ jaccandhānaṃ hatthissa naṅguṭṭhaṃ dassesi – ‘ediso, jaccandhā, hatthī’ti. Ekaccānaṃ jaccandhānaṃ hatthissa vāladhiṃ dassesi – ‘ediso, jaccandhā, hatthī’”ti.

“Atha kho, bhikkhave, so puriso jaccandhānaṃ hatthiṃ dassetvā yena so rājā tenupasaṅkami; upasaṅkamitvā taṃ rājānaṃ etadavoca – ‘diṭṭho kho tehi, deva, jaccandhehi hatthī; yassa dāni kālaṃ maññasī’ti.

“Atha kho, bhikkhave, so rājā yena te jaccandhā tenupasaṅkami; upasaṅkamitvā te jaccandhe etadavoca – ‘diṭṭho vo, jaccandhā, hatthī’ti? ‘Evaṃ, deva, diṭṭho no hatthī’ti. ‘Vadetha, jaccandhā, kīdiso hatthī’ti?

“Yehi, bhikkhave, jaccandhehi hatthissa sīsaṃ diṭṭhaṃ ahosi, te evamāhaṃsu – ‘ediso, deva, hatthī seyyathāpi kumbho’ti.

“Yehi, bhikkhave, jaccandhehi hatthissa kaṇṇo diṭṭho ahosi, te evamāhaṃsu – ‘ediso, deva, hatthī seyyathāpi suppo’ti.

“Yehi, bhikkhave, jaccandhehi hatthissa danto diṭṭho ahosi, te evamāhaṃsu – ‘ediso, deva, hatthī seyyathāpi khīlo’ti.

“Yehi, bhikkhave, jaccandhehi hatthissa soṇḍo diṭṭho ahosi, te evamāhaṃsu – ‘ediso, deva, hatthī seyyathāpi naṅgalīsā’ti.

“Yehi, bhikkhave, jaccandhehi hatthissa kāyo diṭṭho ahosi, te evamāhaṃsu – ‘ediso, deva, hatthī seyyathāpi koṭṭho’ti.

“Yehi, bhikkhave, jaccandhehi hatthissa pādo diṭṭho ahosi, te evamāhaṃsu – ‘ediso, deva, hatthī seyyathāpi thūṇo’ti.

“Yehi, bhikkhave, jaccandhehi hatthissa satthi diṭṭho [piṭṭhi diṭṭā (ka. sī. syā. pī.), satthi diṭṭhā (ka. sī.)] hosi, te evamāhaṃsu – ‘ediso, deva, hatthī seyyathāpi udukkhalo’ti.

“Yehi, bhikkhave, jaccandhehi hatthissa naṅguṭṭhaṃ diṭṭhaṃ ahosi, te evamāhaṃsu – ‘ediso, deva, hatthī seyyathāpi musalo’ti.

“Yehi, bhikkhave, jaccandhehi hatthissa vāladhi diṭṭho ahosi, te evamāhaṃsu – ‘ediso, deva, hatthī seyyathāpi sammajjanī’ti.

“Te ‘ediso hatthī, nediso hatthī; nediso hatthī, ediso hatthī’”ti aññamaññaṃ muṭṭhīhi saṃsumbhiṃsu [saṃyujjhiṃsu (ka. sī., syā. pī.)]. Tena ca pana, bhikkhave, so rājā attamano ahosi.

“Evameva kho, bhikkhave, aññatitthiyā paribbājakā andhā acakkhukā. Te atthaṃ na jānanti anatthaṃ na jānanti, dhammaṃ na jānanti adhammaṃ na jānanti. Te atthaṃ ajānantā anatthaṃ ajānantā, dhammaṃ ajānantā adhammaṃ ajānantā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti – ‘ediso dhammo, nediso dhammo; nediso dhammo, ediso dhammo’”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Imesu kira sajjanti, eke samaṇabrāhmaṇā;

Viggayha naṃ vivadanti, janā ekaṅgadassino”ti. catutthaṃ;

☸---------------------------------------------------------------------

四

我是这样听说的。那时，世尊住在舍卫城的祇陀林给孤独园。那时，有许多各种外道的沙门、婆罗门、游方修行者等住在舍卫城，他们持有各种不同的见解、各种不同的信受、各种不同的喜好，依止于各种不同的见地。有些沙门、婆罗门是这样说、这样认为的：“世界是永恒的，这才是真理，其他都是虚妄的。”又有些沙门、婆罗门是这样说、这样认为的：“世界是非永恒的，这才是真理，其他都是虚妄的。”又有些沙门、婆罗门是这样说、这样认为的：“世界是有限的，这才是真理，其他都是虚妄的。”又有些沙门、婆罗门是这样说、这样认为的：“世界是无限的，这才是真理，其他都是虚妄的。”又有些沙门、婆罗门是这样说、这样认为的：“命就是身，这才是真理，其他都是虚妄的。”又有些沙门、婆罗门是这样说、这样认为的：“命与身是不同的，这才是真理，其他都是虚妄的。”又有些沙门、婆罗门是这样说、这样认为的：“如来死后存在，这才是真理，其他都是虚妄的。”又有些沙门、婆罗门是这样说、这样认为的：“如来死后不存在，这才是真理，其他都是虚妄的。”又有些沙门、婆罗门是这样说、这样认为的：“如来死后既存在又不存在，这才是真理，其他都是虚妄的。”又有些沙门、婆罗门是这样说、这样认为的：“如来死后既非存在也非不存在，这才是真理，其他都是虚妄的。”他们这样说而争吵、争论、陷入争执，天天用言语的利刃互相攻击，说：“这才是法，那不是法；那不是法，这才是法。”

那时，众多比丘在上午时分，穿好下衣，拿着钵和僧衣，进入舍卫城乞食。在舍卫城乞食完毕，吃过饭后，从乞食处回来，前往世尊那里，行礼后坐在一旁。坐在一旁的比丘们对世尊这样说：“大德！这里有许多各种外道的沙门、婆罗门、游方修行者等住在舍卫城，他们持有各种不同的见解……乃至……依止于各种不同的见地。有些沙门、婆罗门是这样说、这样认为的：‘世界……乃至……这才是真理，其他都是虚妄的。’他们这样说而争吵……乃至……天天用言语的利刃互相攻击，说：‘这才是法……乃至……那才是法。’”世尊这样说：“诸位比丘！外道游方修行者们，是盲目的，没有眼睛，不知道义利、不知道非义利，不知道法、不知道非法。他们不知道义利、不知道非义利，不知道法、不知道非法，就这样说而争吵……乃至……用言语的利刃互相攻击度日，说：‘这才是法……乃至……那才是法。’诸位比丘！过去在这舍卫城有一位国王。诸位比丘，这位国王召集一位臣子这样说：‘喂，你这位臣子，你去把舍卫城所有天生的盲人都聚集到一个地方。’诸位比丘！那位臣子回答：‘是的，大王！’答应了那位国王，便带领着居住在舍卫城的所有天生盲人，来到国王面前说：‘大王！舍卫城的天生盲人都已集合完毕。’那位国王这样说：‘那么，就让天生盲人们看看大象吧。’那位臣子回答：‘是的，大王！’答应了那位国王，便让天生盲人们触摸大象，说：‘你们这些天生盲人啊！大象是这样的。’他让一些天生盲人摸大象的头，说：‘你们这些天生盲人啊！大象是这样的。’又让一些天生盲人摸大象的耳朵，说：‘你们这些天生盲人啊！大象是这样的。’又让一些天生盲人摸大象的牙，说：‘你们这些天生盲人啊！大象是这样的。’又让一些天生盲人摸大象的鼻子，说：‘你们这些天生盲人啊！大象是这样的。’又让一些天生盲人摸大象的身体，说：‘你们这些天生盲人啊！大象是这样的。’又让一些天生盲人摸大象的脚，说：‘你们这些天生盲人啊！……’又让一些天生盲人摸大象的背[或后腿]，说：‘你们这些天生盲人啊！……’又让一些天生盲人摸大象的尾巴根部，说：‘你们这些天生盲人啊！……’又让一些天生盲人摸大象的尾巴末端，说：‘你们这些天生盲人啊！……’诸位比丘！那时，那位臣子让天生盲人们摸完大象后，来到国王面前这样说：‘大王！那些天生盲人已经看过大象了。现在正是时候，如果您认为可以，请即进行下一步。’诸位比丘！那位国王走近那些天生盲人，问道：‘你们这些天生盲人看到大象了吗？’天生盲人们回答说：‘是的，大王！我们已经看过大象了。’国王说：‘你们这些天生盲人啊！大象是什么样子的？试着说说看！’诸位比丘！那些摸过大象头的天生盲人说：‘大王！大象就像一个坛子。’诸位比丘！那些摸过大象耳朵的天生盲人说：‘大王！大象就像一个簸箕。’诸位比丘！那些摸过大象牙的天生盲人说：‘……就像一根桩子。’诸位比丘！那些摸过大象鼻子的天生盲人说：‘……就像犁柄。’……摸过身体的说……‘……粮仓……。’……摸过脚的说……‘……柱子……。’……摸过背[或后腿]的说……‘……臼……。’……摸过尾巴根部的说……‘……杵……。’……摸过尾巴末端的说……‘……扫帚……。’他们这样说着，互相用拳头争斗起来：‘大象是这样的，大象不是那样的；大象不是这样的，大象是那样的。’

然而诸位比丘！那位国王对此感到非常高兴。诸位比丘！同样地，外道游方修行之徒众，是盲目的，没有眼睛……乃至……这样说而争吵……用言语的利刃互相攻击度日，说：‘这才是法……乃至……那才是法。’”世尊了解了这个情况后，那时便诵出此自说偈：

“确实，某些沙门和婆罗门，他们执着于这些[见解]；

人们只见到一部分，便为此而争论不休。” 第四经

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/6. Jaccandhavagga 生盲品 (Ud 6, 51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.5 Dutiyanānātitthiyasutta 戏论二 (Ud 6.5, 55)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Dutiyanānātitthiyasuttaṃ

55. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sambahulā nānātitthiyasamaṇabrāhmaṇaparibbājakā sāvatthiyaṃ paṭivasanti nānādiṭṭhikā nānākhantikā nānārucikā nānādiṭṭhinissayanissitā.

Santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “sassato attā ca loko ca, idameva saccaṃ moghamaññan”ti. Santi paneke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “asassato attā ca loko ca, idameva saccaṃ moghamaññan”ti. Santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “sassato ca asassato ca [sassato asassato (sī.)] attā ca loko ca, idameva saccaṃ moghamaññan”ti. Santi paneke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “neva sassato nāsassato attā ca loko ca, idameva saccaṃ moghamaññan”ti. Santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “sayaṃkato attā ca loko ca, idameva saccaṃ moghamaññan”ti. Santi paneke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “paraṃkato attā ca loko ca, idameva saccaṃ moghamaññan”ti. Santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “sayaṃkato ca paraṃkato ca [sayaṃkato paraṃkato (sī.)] attā ca loko ca, idameva saccaṃ moghamaññan”ti. Santi paneke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “asayaṃkāro aparaṃkāro [asayaṃkāro ca aparaṃkāro ca (syā. pī.)] adhiccasamuppanno attā ca loko ca, idameva saccaṃ moghamaññan”ti. Santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “sassataṃ sukhadukkhaṃ attā ca loko ca, idameva saccaṃ moghamaññan”ti. Santi paneke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “asassataṃ sukhadukkhaṃ attā ca loko ca, idameva saccaṃ moghamaññan”ti. Santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “sassatañca asassatañca [sassataṃ asassataṃ (sī.)] sukhadukkhaṃ attā ca loko ca, idameva saccaṃ moghamaññan”ti. Santi paneke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “neva sassataṃ nāsassataṃ sukhadukkhaṃ attā ca loko ca, idameva saccaṃ moghamaññan”ti. Santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “sayaṃkataṃ sukhadukkhaṃ attā ca loko ca, idameva saccaṃ moghamaññan”ti. Santi paneke samaṇabrāhmaṇā evaṃvādino evadiṭṭhino – “paraṃkataṃ sukhadukkhaṃ attā ca loko ca, idameva saccaṃ moghamaññan”ti. Santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “sayaṃkatañca paraṃkatañca [sayaṃkathaṃ paraṃkataṃ (sī.)] sukhadukkhaṃ attā ca loko ca, idameva saccaṃ moghamaññan”ti. Santi paneke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ attā ca loko ca, idameva saccaṃ moghamaññan”ti.

Te bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti – “ediso dhammo, nediso dhammo; nediso dhammo, ediso dhammo”ti.

Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisiṃsu. Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –

“Idha, bhante, sambahulā nānātitthiyasamaṇabrāhmaṇaparibbājakā sāvatthiyaṃ paṭivasanti nānādiṭṭhikā nānākhantikā nānārucikā nānādiṭṭhinissayanissitā.

“Santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘sassato attā ca loko ca, idameva saccaṃ moghamaññan’ti…pe… te bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti – ‘ediso dhammo, nediso dhammo; nediso dhammo, ediso dhammo’”ti.

“Aññatitthiyā, bhikkhave, paribbājakā andhā acakkhukā; atthaṃ na jānanti anatthaṃ na jānanti, dhammaṃ na jānanti adhammaṃ na jānanti. Te atthaṃ ajānantā anatthaṃ ajānantā, dhammaṃ ajānantā adhammaṃ ajānantā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti – ‘ediso dhammo, nediso dhammo; nediso dhammo, ediso dhammo’”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Imesu kira sajjanti, eke samaṇabrāhmaṇā;

Antarāva visīdanti, appatvāva tamogadhan”ti. pañcamaṃ;

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五

我是这样听说的。那时，世尊住在舍卫国的祇陀林给孤独园。那时，有许多各种外道的沙门、婆罗门、游方修行者等住在舍卫城，他们持有各种不同的见解、各种不同的信受、各种不同的喜好，依止于各种不同的见地。有些沙门、婆罗门是这样说、这样认为的：“我和世界都是永恒的，这才是真理，其他都是虚妄的。”［参照第六品第四经］有些沙门、婆罗门……“我和世界都是非永恒的……”又有些沙门、婆罗门……“我和世界既是永恒的也是非永恒的……”又有些沙门、婆罗门……“我和世界既非永恒也非非永恒……”又有些沙门、婆罗门……“我和世界都是自己造作的……”又有些沙门、婆罗门……“我和世界都是他人造作的……”又有些沙门、婆罗门……“我和世界既是自己造作的也是他人造作的……”又有些沙门、婆罗门……“我和世界既非自己造作也非他人造作，是无因而生的……”又有些沙门、婆罗门……“苦乐是永恒的，我和世界也都是永恒的……”又有些沙门、婆罗门……“苦乐是非永恒的，我和世界也都是非永恒的……”又有些沙门、婆罗门……“苦乐既是永恒的也是非永恒的，我和世界也既是永恒的也是非永恒的……”又有些沙门、婆罗门……“苦乐既非永恒也非非永恒，我和世界也既非永恒也非非永恒……”又有些沙门、婆罗门……“苦乐是自己造作的，我和世界也都是自己造作的……”又有些沙门、婆罗门……“苦乐是他人造作的，我和世界也都是他人造作的……”又有些沙门、婆罗门……“苦乐既是自己造作的也是他人造作的……”又有些沙门、婆罗门……“苦乐既非自己造作也非他人造作，是无因而生的；我和世界也既非自己造作，也非他人造作，是无因而生的……”他们这样说而争吵……［参照第六品第四经］……“这才是法……乃至……那才是法。”那时，众多比丘在上午时分［参照第六品第四经］……对世尊这样说：“大德！这里有许多……依止于各种不同的见地者。某些沙门、婆罗门……乃至……这样说而争吵……用言语的利刃互相攻击度日：‘这才是法……乃至……那才是法。’”世尊这样说：“诸位比丘！外道游方修行之徒众，是盲目的，没有眼睛，不知道义利、不知道非义利，不知道法、不知道非法。他们不知道义利、不知道非义利，不知道法、不知道非法，这样说而争吵……用言语的利刃互相攻击度日：‘这才是法……乃至……那才是法。’”世尊了解了这个情况后，那时便诵出此自说偈：

“某些沙门和婆罗门，他们执着于这些见解，未能到达那彼岸[涅槃的深处]，他们沉沦于此中间。” 第五经

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/6. Jaccandhavagga 生盲品 (Ud 6, 51-60)”

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【经名】 6.6 Tatiyanānātitthiyasutta 戏论三 (Ud 6.6, 56)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Tatiyanānātitthiyasuttaṃ

56. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sambahulā nānātitthiyasamaṇabrāhmaṇaparibbājakā sāvatthiyaṃ paṭivasanti nānādiṭṭhikā nānākhantikā nānārucikā nānādiṭṭhinissayanissitā.

Santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “sassato attā ca loko ca, idameva saccaṃ moghamaññan”ti. Santi paneke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “asassato attā ca loko ca, idameva saccaṃ moghamaññan”ti. Santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “sassato ca asassato ca attā ca loko ca, idameva saccaṃ moghamaññan”ti. Santi paneke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “neva sassato nāsassato attā ca loko ca, idameva saccaṃ moghamaññan”ti. Santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “sayaṃkato attā ca loko ca, idameva saccaṃ moghamaññan”ti. Santi paneke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “paraṃkato attā ca loko ca, idameva saccaṃ moghamaññan”ti. Santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “sayaṃkato ca paraṃkato ca attā ca loko ca, idameva saccaṃ moghamaññan”ti. Santi paneke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “asayaṃkāro aparaṃkāro adhiccasamuppanno attā ca loko ca, idameva saccaṃ moghamaññan”ti. Santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “sassataṃ sukhadukkhaṃ attā ca loko ca, idameva saccaṃ moghamaññan”ti. Santi paneke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “asassataṃ sukhadukkhaṃ attā ca loko ca, idameva saccaṃ moghamaññan”ti. Santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “sassatañca asassatañca sukhadukkhaṃ attā ca loko ca, idameva saccaṃ moghamaññan”ti. Santi paneke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “neva sassataṃ nāsassataṃ sukhadukkhaṃ attā ca loko ca, idameva saccaṃ moghamaññan”ti. Santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “sayaṃkataṃ sukhadukkhaṃ attā ca loko ca, idameva saccaṃ moghamaññan”ti. Santi paneke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “paraṃkataṃ sukhadukkhaṃ attā ca loko ca, idameva saccaṃ moghamaññan”ti. Santi paneke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “sayaṃkatañca paraṃkatañca sukhadukkhaṃ attā ca loko ca, idameva saccaṃ moghamaññan”ti. Santi paneke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – “asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ sukhadukkhaṃ attā ca loko ca, idameva saccaṃ moghamaññan”ti.

Te bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti – “ediso dhammo, nediso dhammo; nediso dhammo, ediso dhammo”ti.

Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisiṃsu. Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –

“Idha, bhante, sambahulā nānātitthiyasamaṇabrāhmaṇaparibbājakā sāvatthiyaṃ paṭivasanti nānādiṭṭhikā nānākhantikā nānārucikā nānādiṭṭhinissayanissitā.

“Santeke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – ‘sassato attā ca loko ca, idameva saccaṃ moghamaññan’ti …pe… te bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti – ‘ediso dhammo, nediso dhammo; nediso dhammo, ediso dhammo’”ti.

“Aññatitthiyā, bhikkhave, paribbājakā andhā acakkhukā. Te atthaṃ na jānanti anatthaṃ na jānanti, dhammaṃ na jānanti adhammaṃ na jānanti. Te atthaṃ ajānantā anatthaṃ ajānantā, dhammaṃ ajānantā adhammaṃ ajānantā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ mukhasattīhi vitudantā viharanti – ‘ediso dhammo, nediso dhammo; nediso dhammo, ediso dhammo’”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Ahaṅkārapasutāyaṃ pajā, paraṃkārūpasaṃhitā;

Etadeke nābbhaññaṃsu, na naṃ sallanti addasuṃ.

“Etañca sallaṃ paṭikacca [paṭigacca (sī. syā. kaṃ. pī.)] passato;

Ahaṃ karomīti na tassa hoti;

Paro karotīti na tassa hoti.

“Mānupetā ayaṃ pajā, mānaganthā mānavinibaddhā [mānavinibandhā (sī.)];

Diṭṭhīsu sārambhakathā, saṃsāraṃ nātivattatī”ti. chaṭṭhaṃ;

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六

［同第六品第五经，但结尾如下］

世尊了解了这个情况后，那时便诵出此自说偈：

“此世人被‘我’所驱使，被‘他’所缠缚。有些人不了解此，未见那根刺。

预先看见这根刺的人，不会有‘我造作’的念头，也不会有‘他人造作’的念头。

这些人充满我慢，有我慢的枷锁，我慢的束缚，在见解上多有争论，无法超越轮回。” 第六经

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/6. Jaccandhavagga 生盲品 (Ud 6, 51-60)”

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【经名】 6.7 Subhūtisutta 须菩提 (Ud 6.7, 57)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Subhūtisuttaṃ

57. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā subhūti bhagavato avidūre nisinno hoti pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya avitakkaṃ samādhiṃ samāpajjitvā.

Addasā kho bhagavā āyasmantaṃ subhūtiṃ avidūre nisinnaṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya avitakkaṃ samādhiṃ samāpannaṃ.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Yassa vitakkā vidhūpitā,

Ajjhattaṃ suvikappitā asesā;

Taṃ saṅgamaticca arūpasaññī,

Catuyogātigato na jātu metī”ti [na jātimetīti (syā. pī. aṭṭha. pāṭhantaraṃ)]. sattamaṃ;

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七

我是这样听说的。那时，世尊住在舍卫城的祇陀林给孤独园。那时，尊者须菩提在离世尊不远处，结跏趺坐，身体挺直，安住于无寻三摩地而坐。世尊看见尊者须菩提在离自己不远处结跏趺坐，身体挺直，安住于无寻三摩地而坐。世尊了解了这个情况后，那时便诵出此自说偈：

“其寻思已被根除，于内无余善分解；超越执着无色想，度脱四轭者，绝不再有任何衡量[或不再投生]。” 第七经

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/6. Jaccandhavagga 生盲品 (Ud 6, 51-60)”

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【经名】 6.8 Gaṇikāsutta 游女 (Ud 6.8, 58)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Gaṇikāsuttaṃ

58. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena rājagahe dve pūgā aññatarissā gaṇikāya sārattā honti paṭibaddhacittā; bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ pāṇīhipi upakkamanti, leḍḍūhipi upakkamanti, daṇḍehipi upakkamanti, satthehipi upakkamanti. Te tattha maraṇampi nigacchanti maraṇamattampi dukkhaṃ.

Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisiṃsu. Rājagahe piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ –

“Idha, bhante, rājagahe dve pūgā aññatarissā gaṇikāya sārattā paṭibaddhacittā; bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṃ pāṇīhipi upakkamanti, leḍḍūhipi upakkamanti, daṇḍehipi upakkamanti, satthehipi upakkamanti. Te tattha maraṇampi nigacchanti maraṇamattampi dukkhan”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Yañca pattaṃ yañca pattabbaṃ, ubhayametaṃ rajānukiṇṇaṃ, āturassānusikkhato. Ye ca sikkhāsārā sīlabbataṃ jīvitaṃ brahmacariyaṃ upaṭṭhānasārā, ayameko anto. Ye ca evaṃvādino – ‘natthi kāmesu doso’ti, ayaṃ dutiyo anto. Iccete ubho antā kaṭasivaḍḍhanā, kaṭasiyo diṭṭhiṃ vaḍḍhenti. Etete ubho ante anabhiññāya olīyanti eke, atidhāvanti eke. Ye ca kho te abhiññāya tatra ca nāhesuṃ, tena ca nāmaññiṃsu, vaṭṭaṃ tesaṃ natthi paññāpanāyā”ti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

八

我是这样听说的。那时，世尊住在王舍城的竹林迦兰陀迦园。那时，在王舍城有两个群体对某位游女（艺妓）染着贪恋，心意相系；他们争吵、争论、陷入争执，互相用手、土块、棍棒、刀剑攻击。他们在那里甚至遭受死亡或接近死亡的痛苦。那时，众多比丘在上午时分，穿好下衣，拿着钵和僧衣，进入王舍城乞食。在王舍城乞食完毕，吃过饭后，从乞食处回来，前往世尊那里，行礼后坐在一旁。坐在一旁的比丘们对世尊这样说：“大德！在王舍城有两个群体……乃至……遭受死亡或接近死亡的痛苦。”世尊了解了这个情况后，那时便诵出此自说偈：

“已得之物和应得之物，此二者都充满了尘垢，对于仿效病者的[行为]。将学处视为核心、将戒禁取视为生活、将梵行视为侍奉核心者，这是一端。而那些这样说：‘欲乐中没有过失’的人，这是另一端。如此，这两端增长了墓场（不净），墓场助长了邪见。由于未能如实了知这两端，有些人退缩，有些人超越[正道]。而那些已经如实了知、既不执着于彼，也不因此而骄慢的人，对他们来说，没有轮回可被描述。” 第八经

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/6. Jaccandhavagga 生盲品 (Ud 6, 51-60)”

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【经名】 6.9 Upātidhāvantisutta 飞蛾 (Ud 6.9, 59)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Upātidhāvantisuttaṃ

59. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhagavā rattandhakāratimisāyaṃ abbhokāse nisinno hoti telappadīpesu jhāyamānesu.

Tena kho pana samayena sambahulā adhipātakā tesu telappadīpesu āpātaparipātaṃ anayaṃ āpajjanti, byasanaṃ āpajjanti [natthi sīhaḷapotthake], anayabyasanaṃ āpajjanti [natthi sīhaḷapotthake]. Addasā kho bhagavā te sambahule adhipātake tesu telappadīpesu āpātaparipātaṃ anayaṃ āpajjante, byasanaṃ āpajjante, anayabyasanaṃ āpajjante.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Upātidhāvanti na sāramenti,

Navaṃ navaṃ bandhanaṃ brūhayanti;

Patanti pajjotamivādhipātakā [… dhipātā (sī. syā.)],

Diṭṭhe sute itiheke niviṭṭhā”ti. navamaṃ;

☸---------------------------------------------------------------------

九

我是这样听说的。那时，世尊住在舍卫城的祇陀林给孤独园。那时，世尊在漆黑的夜晚，坐在燃着油灯的露天处。那时，许多飞蛾纷纷投入那些油灯中，遭受灾祸、毁灭，陷入自我毁灭。世尊看见许多飞蛾纷纷投入那些油灯中，遭受灾祸、毁灭，陷入自我毁灭。世尊了解了这个情况后，那时便诵出此自说偈：

“他们急忙冲近又越过，却未把握核心[真实]，只是不断增长新的束缚。

如同飞蛾投入灯火中，有些人如此执着于所见所闻。” 第九经

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/6. Jaccandhavagga 生盲品 (Ud 6, 51-60)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 6.10 Uppajjantisutta 出世 (Ud 6.10, 60)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Uppajjantisuttaṃ

60. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

“Yāvakīvañca, bhante, tathāgatā loke nuppajjanti arahanto sammāsambuddhā tāva aññatitthiyā paribbājakā sakkatā honti garukatā mānitā pūjitā apacitā lābhino cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. Yato ca kho, bhante, tathāgatā loke uppajjanti arahanto sammāsambuddhā atha aññatitthiyā paribbājakā asakkatā honti agarukatā amānitā apūjitā anapacitā na lābhino cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. Bhagavā yeva [bhagavā ceva (syā.)] dāni, bhante, sakkato hoti garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ, bhikkhusaṅgho cā”ti.

“Evametaṃ, ānanda, yāvakīvañca, ānanda, tathāgatā loke nuppajjanti arahanto sammāsambuddhā tāva aññatitthiyā paribbājakā sakkatā honti garukatā mānitā pūjitā apacitā lābhino cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. Yato ca kho, ānanda, tathāgatā loke uppajjanti arahanto sammāsambuddhā atha aññatitthiyā paribbājakā asakkatā honti agarukatā amānitā apūjitā anapacitā na lābhino cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. Tathāgatova [tathāgato ceva (syā.)] dāni sakkato hoti garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ, bhikkhusaṅgho cā”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Obhāsati tāva so kimi,

Yāva na unnamate [uggamati (sī.), unnamati (syā.)] pabhaṅkaro;

(Sa) [( ) natthi sī. syā. potthakesu] verocanamhi uggate,

Hatappabho hoti na cāpi bhāsati.

“Evaṃ obhāsitameva takkikānaṃ [titthiyānaṃ (sī. syā. pī.)],

Yāva sammāsambuddhā loke nuppajjanti;

Na takkikā sujjhanti na cāpi sāvakā,

Duddiṭṭhī na dukkhā pamuccare”ti. dasamaṃ;

Tassuddānaṃ –

Āyujaṭilavekkhaṇā, tayo titthiyā subhūti;

Gaṇikā upāti navamo, uppajjanti ca te dasāti.

Jaccandhavaggo chaṭṭho niṭṭhito.

☸---------------------------------------------------------------------

一〇

如是我闻。那时，世尊住在舍卫城的祇陀林给孤独园。尊者阿难来到世尊跟前，礼敬世尊后，坐在一旁。坐在一旁的尊者阿难对世尊这样说道：“大德！当如来、应供、正等觉者还没有出现在世间时，外道的遍行沙门之流等，受到尊重、恭敬、供养、尊敬，能得到很多衣服、饮食、坐卧具以及治病医药等资具；大德！自从如来、应供、正等觉者出世之后，那时外道的遍行沙门之流等，就不再受到尊重、恭敬、供养、尊敬，也得不到衣服……乃至……治病医药等资具了。大德！现在只有世尊和比丘僧团受到尊重、恭敬、供养、尊敬，能得到很多衣服……乃至……治病医药等资具。”世尊说：“确实如此，阿难！当如来、应供、正等觉者还没有出现在世间时，外道的遍行沙门之流等，受到尊重……乃至……治病医药等资具；阿难！自从如来、应供、正等觉者已经出世之后，那时外道的遍行沙门之流等，就不再受到尊重……乃至……得不到治病医药等资具了。现在只有世尊和比丘僧团受到尊重……乃至……能得到治病医药等资具。”世尊了知此事后，当时就诵出了这首自说偈：

“只要太阳还未升起，萤火虫就能暂时发光；一旦灿烂的太阳升起，萤火虫就失去光芒，再也不亮了。

同样，那些诡辩者（外道）的光芒也是如此，只要正等觉者还未出现在世间；（他们出现时）诡辩者不清净，他们的弟子也不清净，持有邪见的人无法从痛苦中解脱。”第十经；

本品摄颂：

“舍寿、结发、看相者，外道三经和须菩提；

游女、优波提为八九，世尊出世为第十篇。”

生盲品第六完结。

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/7. Cūḷavagga 小品 (Ud 7, 61-70)”

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【经名】 7.1 Paṭhamalakuṇḍakabhaddiyasutta 尊者罗婆一 (Ud 7.1, 61)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Cūḷavaggo

1. Paṭhamalakuṇḍakabhaddiyasuttaṃ

61. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā sāriputto āyasmantaṃ lakuṇḍakabhaddiyaṃ anekapariyāyena dhammiyā kathāya sandasseti samādapeti [samādāpeti (?)] samuttejeti sampahaṃseti.

Atha kho āyasmato lakuṇḍakabhaddiyassa āyasmatā sāriputtena anekapariyāyena dhammiyā kathāya sandassiyamānassa samādapiyamānassa samuttejiyamānassa sampahaṃsiyamānassa anupādāya āsavehi cittaṃ vimucci.

Addasā kho bhagavā āyasmantaṃ lakuṇḍakabhaddiyaṃ āyasmatā sāriputtena anekapariyāyena dhammiyā kathāya sandassiyamānaṃ samādapiyamānaṃ samuttejiyamānaṃ sampahaṃsiyamānaṃ anupādāya āsavehi cittaṃ vimuttaṃ [vimuttacittaṃ (?)].

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Uddhaṃ adho sabbadhi vippamutto, ayaṃhamasmīti [ayamahamasmīti (sī. syā. pī.)] anānupassī;

Evaṃ vimutto udatāri oghaṃ, atiṇṇapubbaṃ apunabbhavāyā”ti. paṭhamaṃ;

☸---------------------------------------------------------------------

第七品 小品

一

如是我闻，那时，世尊住在舍卫城的祇陀林给孤独园。那时，尊者舍利弗用各种方式，以佛法开示、鼓励、激发尊者矮个子跋提，使他欢喜。尊者矮个子跋提的心，因为尊者舍利弗用各种方式，以佛法开示、鼓励、激发，使之欢喜，从而无有执取，从诸漏中解脱了。世尊看见尊者矮个子跋提的心，因为尊者舍利弗用各种方式，以佛法开示、鼓励、激发，使之欢喜而无有执取，从诸漏中解脱了。世尊了知此事后，当时就诵出了这首自说偈：

“向上、向下以及一切方向都已解脱，不再认为‘这就是我’；如此解脱者渡过了（生死）瀑流，这是前所未曾渡过的，（从此）不再有来生。” 第一经；

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/7. Cūḷavagga 小品 (Ud 7, 61-70)”

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【经名】 7.2 Dutiyalakuṇḍakabhaddiyasutta 尊者罗婆二 (Ud 7.2, 62)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyalakuṇḍakabhaddiyasuttaṃ

62. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā sāriputto āyasmantaṃ lakuṇḍakabhaddiyaṃ sekhaṃ [sekkhoti (syā.), sekhoti (pī.)] maññamāno bhiyyosomattāya anekapariyāyena dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti.

Addasā kho bhagavā āyasmantaṃ sāriputtaṃ āyasmantaṃ lakuṇḍakabhaddiyaṃ sekhaṃ maññamānaṃ bhiyyosomattāya anekapariyāyena dhammiyā kathāya sandassentaṃ samādapentaṃ samuttejentaṃ sampahaṃsentaṃ.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Acchecchi [acchejji (ka. sī.), acchijji (ka. sī. syā.), achijji (ka.)] vaṭṭaṃ byagā nirāsaṃ, visukkhā saritā na sandati;

Chinnaṃ vaṭṭaṃ na vattati, esevanto dukkhassā”ti. dutiyaṃ;

☸---------------------------------------------------------------------

二

如是我闻。那时，世尊住在舍卫城的祇陀林给孤独园。尊者舍利弗认为尊者矮个子跋提尚在有学（Sekha）阶段，便以各种方式，更加用心地以佛法开示、鼓励、激发，使他欢喜。世尊看见尊者舍利弗认为尊者矮个子跋提尚在有学阶段，便以各种方式，更加用心地以佛法开示、鼓励、激发，使他欢喜。世尊了知此事后，当时就诵出了这首自说偈：

“他斩断了轮回，舍离了渴爱，（生死）河流已干涸，不再流动；轮回被切断，不再运转，这才是痛苦的终结。” 第二经；

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/7. Cūḷavagga 小品 (Ud 7, 61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.3 Paṭhamasattasutta 执着一 (Ud 7.3, 63)

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3. Paṭhamasattasuttaṃ

63. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sāvatthiyā manussā yebhuyyena kāmesu ativelaṃ sattā ( ) [(honti) (bahūsu) aṭṭhakathāya saṃsandetabbaṃ] rattā giddhā gadhitā [gathitā (sī.)] mucchitā ajjhopannā sammattakajātā kāmesu viharanti.

Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiyaṃ piṇḍāya pāvisiṃsu. Sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – “idha, bhante, sāvatthiyā manussā yebhuyyena kāmesu ativelaṃ sattā rattā giddhā gadhitā mucchitā ajjhopannā sammattakajātā kāmesu viharantī”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Kāmesu sattā kāmasaṅgasattā,

Saṃyojane vajjamapassamānā;

Na hi jātu saṃyojanasaṅgasattā,

Oghaṃ tareyyuṃ vipulaṃ mahantan”ti. tatiyaṃ;

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三

如是我闻。那时，世尊住在舍卫城的祇陀林给孤独园。那时，舍卫城的人们大多对感官欲乐过度执着，喜爱、贪婪、沉迷、渴望、迷醉、深陷其中，如同疯了一般生活在感官欲乐中。有许多比丘在上午穿好内衣，拿着钵和衣，进入舍卫城乞食。在舍卫城乞食完毕，吃过饭后，从乞食处回来，来到世尊跟前，礼敬世尊后，坐在一旁。坐在一旁的那些比丘对世尊这样说道：“大德！此地舍卫城的人们……（乃至）……如同疯了一般生活在感官欲乐中。”世尊了知此事后，当时就诵出了这首自说偈：

“执著于感官欲乐，沉溺于感官欲乐的束缚，没有看到结使（烦恼）的过患；确实，那些执著于结使束缚的人，绝不能渡过这广大汹涌的（生死）瀑流。” 第三经；

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/7. Cūḷavagga 小品 (Ud 7, 61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.4 Dutiyasattasutta 执着二 (Ud 7.4, 64)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Dutiyasattasuttaṃ

64. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sāvatthiyā manussā yebhuyyena kāmesu sattā ( ) [(honti) (bahūsu) aṭṭhakathāya saṃsandetabbaṃ] rattā giddhā gadhitā mucchitā ajjhopannā andhīkatā sammattakajātā kāmesu viharanti.

Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Addasā kho bhagavā sāvatthiyā te manusse yebhuyyena kāmesu satte ratte giddhe gadhite mucchite ajjhopanne andhīkate sammattakajāte kāmesu viharante.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Kāmandhā jālasañchannā, taṇhāchadanachāditā;

Pamattabandhunā baddhā, macchāva kumināmukhe;

Jarāmaraṇamanventi [jarāmaraṇaṃ gacchanti (sī. syā.)], vaccho khīrapakova mātaran”ti. catutthaṃ;

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四

如是我闻。那时，世尊住在舍卫城的祇陀林给孤独园。那时，舍卫城的人们大多对感官欲乐过度执着，喜爱、贪婪、沉迷、渴望、深陷其中，变得盲目，如同疯了一般生活在感官欲乐中。世尊在上午穿好内衣，拿着钵和衣，进入舍卫城乞食。世尊看见舍卫城的这些人大多对感官欲乐过度执着……［乃至］……如同疯了一般生活在其中。世尊了知此事后，当时就诵出了这首自说偈：

“被感官欲乐蒙蔽双眼，如同被网覆盖，被渴爱的遮蔽物所遮盖；被放逸这个同伴所束缚，就像鱼儿 попал (被困) 在鱼篓口；他们追随着老死而去，如同吃奶的小牛追随母亲一样。” 第四经；

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【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/7. Cūḷavagga 小品 (Ud 7, 61-70)”

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【经名】 7.5 Aparalakuṇḍakabhaddiyasutta 尊者罗婆三 (Ud 7.5, 65)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Aparalakuṇḍakabhaddiyasuttaṃ

65. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā lakuṇḍakabhaddiyo sambahulānaṃ bhikkhūnaṃ piṭṭhito piṭṭhito yena bhagavā tenupasaṅkami.

Addasā kho bhagavā āyasmantaṃ lakuṇḍakabhaddiyaṃ dūratova sambahulānaṃ bhikkhūnaṃ piṭṭhito piṭṭhito āgacchantaṃ dubbaṇṇaṃ duddasikaṃ okoṭimakaṃ yebhuyyena bhikkhūnaṃ paribhūtarūpaṃ. Disvāna bhikkhū āmantesi –

“Passatha no tumhe, bhikkhave, etaṃ bhikkhuṃ dūratova sambahulānaṃ bhikkhūnaṃ piṭṭhito piṭṭhito āgacchantaṃ dubbaṇṇaṃ duddasikaṃ okoṭimakaṃ yebhuyyena bhikkhūnaṃ paribhūtarūpan”ti? “Evaṃ, bhante”ti.

“Eso, bhikkhave, bhikkhu mahiddhiko mahānubhāvo. Na ca sā samāpatti sulabharūpā yā tena bhikkhunā asamāpannapubbā. Yassa catthāya [yassatthāya (sī. ka.)] kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Nelaṅgo setapacchādo, ekāro vattatī ratho;

Anīghaṃ passa āyantaṃ, chinnasotaṃ abandhanan”ti. pañcamaṃ;

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五

如是我闻。那时，世尊住在舍卫城的祇陀林给孤独园。那时，尊者矮个子跋提跟在众多比丘的身后，走向世尊。世尊看见尊者矮个子跋提远远地跟在众多比丘的身后走来，他相貌丑陋，其貌不扬，身材矮小，常被大多数比丘嘲笑。看见他后，世尊对比丘们说：“诸位比丘！你们看见那个从远处跟在众多比丘身后走来的比丘了吗？他相貌丑陋，其貌不扬，身材矮小，常被大多数比丘嘲笑。”（比丘们）回答说：“是的，大德！［我们看见他了］。”世尊这样说道：“诸位比丘！这位比丘有大神通、大威力。那些此比丘未曾证得过的禅定境界（samāpatti），确实是不易获得的。而且，善男子们正是为了那个目的而正确地从在家出家，过无家的生活，而这位比丘已经达到了梵行的最终目标，在当下通过自己的神通智慧亲证、实现并安住于其中了。”世尊了知此事后，当时就诵出了这首自说偈：

“（他）无有缺陷，（功德）白伞盖覆盖，一辐（正见）之车轮滚滚向前；看，那无恼之人正在走来，他已截断（生死）之流，无有束缚。” 第五经；

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/7. Cūḷavagga 小品 (Ud 7, 61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.6 Taṇhāsaṅkhayasutta 爱尽 (Ud 7.6, 66)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Taṇhāsaṅkhayasuttaṃ

66. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā aññāsikoṇḍañño [aññātakoṇḍañño (sabbattha)] bhagavato avidūre nisinno hoti pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya taṇhāsaṅkhayavimuttiṃ paccavekkhamāno.

Addasā kho bhagavā āyasmantaṃ aññāsikoṇḍaññaṃ avidūre nisinnaṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya taṇhāsaṅkhayavimuttiṃ paccavekkhamānaṃ.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Yassa mūlaṃ chamā natthi, paṇṇā natthi kuto latā;

Taṃ dhīraṃ bandhanā muttaṃ, ko taṃ ninditumarahati;

Devāpi naṃ pasaṃsanti, brahmunāpi pasaṃsito”ti. chaṭṭhaṃ;

☸---------------------------------------------------------------------

六

如是我闻。那时，世尊住在舍卫城的给孤独园。那时，尊者阿若憍陈如在离世尊不远处，结跏趺坐，身体挺直，专注正念，正在审察（自己）因渴爱（Taṇhā）灭尽而获得的解脱。世尊看见阿若憍陈如在离（自己）不远处结跏趺坐，身体挺直，专注正念，正在审察因渴爱灭尽而获得的解脱。世尊了知此事后，当时就诵出了这首自说偈：

“地下既无根，叶子亦全无，蔓藤又从何处生？那从束缚中解脱的贤者，谁又能诋毁他呢？诸天也赞叹他，梵天也赞叹他。” 第六经；

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【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/7. Cūḷavagga 小品 (Ud 7, 61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.7 Papañcakhayasutta 念灭 (Ud 7.7, 67)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Papañcakhayasuttaṃ

67. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhagavā attano papañcasaññāsaṅkhāpahānaṃ paccavekkhamāno nisinno hoti.

Atha kho bhagavā attano papañcasaññāsaṅkhāpahānaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Yassa papañcā ṭhiti ca natthi,

Sandānaṃ palighañca vītivatto;

Taṃ nittaṇhaṃ muniṃ carantaṃ,

Nāvajānāti sadevakopi loko”ti. sattamaṃ;

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七

如是我闻。那时，世尊住在舍卫城的祇陀林给孤独园。那时，世尊正坐着审察自己（心中）戏论（Papañca）、概念、想蕴的断除。世尊了知自己戏论、概念、想蕴的断除后，当时就诵出了这首自说偈：

“对于他，戏论和执着已不存在，绳索和门闩（比喻束缚）也已超越；那离欲的牟尼正在行道，包括天人在内的世间无人能轻视他。” 第七经；

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【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/7. Cūḷavagga 小品 (Ud 7, 61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.8 Kaccānasutta 大迦旃延 (Ud 7.8, 68)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Kaccānasuttaṃ

68. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā mahākaccāno bhagavato avidūre nisinno hoti pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya kāyagatāya satiyā ajjhattaṃ parimukhaṃ sūpaṭṭhitāya.

Addasā kho bhagavā āyasmantaṃ mahākaccānaṃ avidūre nisinnaṃ pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya kāyagatāya satiyā ajjhattaṃ parimukhaṃ sūpaṭṭhitāya.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Yassa siyā sabbadā sati,

Satataṃ kāyagatā upaṭṭhitā;

No cassa no ca me siyā,

Na bhavissati na ca me bhavissati;

Anupubbavihāri tattha so,

Kāleneva tare visattikan”ti. aṭṭhamaṃ;

☸---------------------------------------------------------------------

八

如是我闻。那时，世尊住在舍卫城的祇陀林给孤独园。那时，尊者大迦旃延在离世尊不远处结跏趺坐，身体挺直，内心专注，身至念（kāyagatāsati）善安立于面前。世尊看见尊者大迦旃延在离自己不远处结跏趺坐，身体挺直，内心专注，身至念善安立于面前。世尊了知此事后，当时就诵出了这首自说偈：

“若人时刻具足正念，持续安立身至念；（了知）‘这（身心）不是我的，我不是（这身心），将来也不会有我，将来（这身心）也不会属于我’；如此次第修行者，终将及时渡过执着（Visattika，爱着、缠缚）。” 第八经；

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/7. Cūḷavagga 小品 (Ud 7, 61-70)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 7.9 Udapānasutta 井 (Ud 7.9, 69)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Udapānasuttaṃ

69. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā mallesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena thūṇaṃ [thūnaṃ (sī. syā. pī.)] nāma mallānaṃ brāhmaṇagāmo tadavasari. Assosuṃ kho thūṇeyyakā brāhmaṇagahapatikā – “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito mallesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ thūṇaṃ anuppatto”ti.( ) [(atha kho te thūṇeyyakā brāhmaṇagahapatikā) (?)] Udapānaṃ tiṇassa ca bhusassa ca yāva mukhato pūresuṃ – “mā te muṇḍakā samaṇakā pānīyaṃ apaṃsū”ti.

Atha kho bhagavā maggā okkamma yena rukkhamūlaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṃ ānandaṃ āmantesi – “iṅgha me tvaṃ, ānanda, etamhā udapānā pānīyaṃ āharā”ti.

Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca – “idāni so, bhante, udapāno thūṇeyyakehi brāhmaṇagahapatikehi tiṇassa ca bhusassa ca yāva mukhato pūrito – ‘mā te muṇḍakā samaṇakā pānīyaṃ apaṃsū’”ti.

Dutiyampi kho…pe… tatiyampi kho bhagavā āyasmantaṃ ānandaṃ āmantesi – “iṅgha me tvaṃ, ānanda, etamhā udapānā pānīyaṃ āharā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā pattaṃ gahetvā yena so udapāno tenupasaṅkami. Atha kho so udapāno āyasmante ānande upasaṅkamante sabbaṃ taṃ tiṇañca bhusañca mukhato ovamitvā acchassa udakassa anāvilassa vippasannassa yāva mukhato pūrito vissandanto [vissando (ka.)] maññe aṭṭhāsi.

Atha kho āyasmato ānandassa etadahosi – “acchariyaṃ vata, bho, abbhutaṃ vata, bho, tathāgatassa mahiddhikatā mahānubhāvatā! Ayañhi so udapāno mayi upasaṅkamante sabbaṃ taṃ tiṇañca bhusañca mukhato ovamitvā acchassa udakassa anāvilassa vippasannassa yāva mukhato pūrito vissandanto maññe ṭhito”ti!! Pattena pānīyaṃ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca – “acchariyaṃ, bhante, abbhutaṃ, bhante, tathāgatassa mahiddhikatā mahānubhāvatā! Ayañhi so, bhante, udapāno mayi upasaṅkamante sabbaṃ taṃ tiṇañca bhusañca mukhato ovamitvā acchassa udakassa anāvilassa vippasannassa yāva mukhato pūrito vissandanto maññe aṭṭhāsi!! Pivatu bhagavā pānīyaṃ, pivatu sugato pānīyan”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Kiṃ kayirā udapānena,

Āpā ce sabbadā siyuṃ;

Taṇhāya mūlato chetvā,

Kissa pariyesanaṃ care”ti. navamaṃ;

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九

如是我闻。那时，世尊与庞大的比丘僧团一起，在末罗国游行，来到了一个名叫陀那的末罗族婆罗门村庄。陀那村的婆罗门和居士们听说：“确实，从释迦族出家、身为沙门的乔达摩（Gotama）与大比丘僧团一起，在末罗国游行时已到达陀那村。”他们便用草和谷壳将井口填满，说：“不要给那些光头的、假冒的沙门水喝。”世尊离开大路，来到一棵树下，在铺设好的座位上坐下。坐下后，世尊对尊者阿难说：“阿难！请你从那口井里为我取些水来。”听了这话，阿难对世尊这样说道：“大德！现在那口井已经被陀那村的婆罗门和居士们用草和谷壳填满了井口，他们说：‘不要给那些光头的、假冒的沙门水喝。’”世尊第二次……（乃至）……第三次对尊者阿难说：“阿难！请你从那口井里为我取些水来。”“是的，大德！”尊者阿难答应了世尊，拿着钵走向那口井。就在尊者阿难走近时，那口井似乎自动将所有的草和谷壳从井口吐出，充满了清澈、不浑浊、极其洁净的水，水满得几乎要溢出来。这时，尊者阿难心想：“真是奇妙啊，朋友！真是不可思议啊，朋友！如来的神通力和大威力是多么巨大啊！这口井，在我走近的时候，竟然自动将所有的草和谷壳从井口吐出，充满了清澈、不浑浊、极其洁净的水，水满得几乎要溢出来，就这样停住了！”他用钵取了水，回到世尊跟前，对世尊这样说道：“真是奇妙啊，大德！真是不可思议啊，大德！如来的神通力和大威力是多么巨大啊！大德！这口井，在我走近的时候，竟然自动将所有的草和谷壳从井口吐出，充满了清澈、不浑浊、极其洁净的水，水满得几乎要溢出来，就这样停住了！请世尊饮水吧，请善逝饮水吧！”世尊了知此事后，当时就诵出了这首自说偈：

“如果水源永远都在，何需用水井呢？从根斩断了渴爱之后，还需要去追寻什么呢？” 第九经；

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/7. Cūḷavagga 小品 (Ud 7, 61-70)”

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【经名】 7.10 Utenasutta 优填王 (Ud 7.10, 70)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Utenasuttaṃ

70. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. Tena kho pana samayena rañño utenassa [udenassa (sī. syā. pī.)] uyyānagatassa antepuraṃ daḍḍhaṃ hoti, pañca ca itthisatāni [pañca itthisatāni (sī. syā. pī.)] kālaṅkatāni honti sāmāvatīpamukhāni.

Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya kosambiṃ piṇḍāya pāvisiṃsu. Kosambiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – “idha, bhante, rañño utenassa uyyānagatassa antepuraṃ daḍḍhaṃ, pañca ca itthisatāni kālaṅkatāni sāmāvatīpamukhāni. Tāsaṃ, bhante, upāsikānaṃ kā gati ko abhisamparāyo”ti?

“Santettha, bhikkhave, upāsikāyo sotāpannā, santi sakadāgāminiyo, santi anāgāminiyo. Sabbā tā, bhikkhave, upāsikāyo anipphalā kālaṅkatā”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Mohasambandhano loko, bhabbarūpova dissati;

Upadhibandhano [upadhisambandhano (ka. sī.)] bālo, tamasā parivārito;

Sassatoriva [sassati viya (ka. sī.)] khāyati, passato natthi kiñcanan”ti. dasamaṃ;

Tassuddānaṃ –

Dve bhaddiyā dve ca sattā, lakuṇḍako taṇhākhayo;

Papañcakhayo ca kaccāno, udapānañca utenoti.

Cūḷavaggo [cullavaggo (sī.), cūlavaggo (pī.)] sattamo niṭṭhito.

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一〇

如是我闻。那时，世尊住在憍赏弥的瞿师罗园。那时，优填王去御花园的时候，他的后宫失火了，以沙玛瓦蒂为首的五百名宫女都去世了。那时，有许多比丘在上午穿好内衣，拿着钵和衣，进入憍赏弥乞食。在憍赏弥乞食完毕，吃过饭后，从乞食处回来，来到世尊跟前，礼敬世尊后，坐在一旁。坐在一旁的那些比丘对世尊这样说道：“大德！就在这里，优填王去御花园的时候，他的后宫失火了，以沙玛瓦蒂为首的五百名宫女都去世了。大德！那些优婆夷（女居士）的去向如何？她们的来生会怎样呢？”世尊说：“诸位比丘，这些优婆夷中有的是预流果（Sotāpanna），有的是一来果（Sakadāgāminī），有的是不还果（Anāgāminī）。诸位比丘！所有那些优婆夷的去世都不是没有果报的（她们的修行功不唐捐）。”世尊了知此事后，当时就诵出了这首自说偈：

“世间被愚痴所束缚，看起来似乎是实有的；愚人被执取所束缚，被黑暗（无明）所笼罩；看起来似乎是永恒的，但对于有智慧观照的人来说，（其中）并无任何实物。” 第十经；

本品摄颂曰：

两位跋提（Lakuṇḍaka Bhaddiya），两位执着（Satta），矮个子（Lakuṇḍaka），渴爱尽（Taṇhākhaya）；

戏论灭尽（Papañcakkhaya）和迦旃延（Kaccāna），井（Udapāna）和优填（Utena）。

小品第七完结。

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/8. Pāṭaligāmiyavagga 波吒离村人品 (Ud 8, 71-80)”

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【经名】 8.1 Paṭhamanibbānapaṭisaṃyuttasutta 涅槃一 (Ud 8.1, 71)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Pāṭaligāmiyavaggo

1. Paṭhamanibbānapaṭisaṃyuttasuttaṃ

71. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhagavā bhikkhū nibbānapaṭisaṃyuttāya dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti. Tedha bhikkhū [te ca bhikkhū (sī. syā. pī. tadaṭṭhakathāpi oloketabbā] aṭṭhiṃ katvā [aṭṭhīkatvā (sī. syā.), aṭṭhikatvā (pī.)] manasi katvā sabbaṃ cetaso [sabbaṃ cetasā (itipi aññasuttesu)] samannāharitvā ohitasotā dhammaṃ suṇanti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Atthi, bhikkhave, tadāyatanaṃ, yattha neva pathavī, na āpo, na tejo, na vāyo, na ākāsānañcāyatanaṃ, na viññāṇañcāyatanaṃ, na ākiñcaññāyatanaṃ, na nevasaññānāsaññāyatanaṃ, nāyaṃ loko, na paraloko, na ubho candimasūriyā. Tatrāpāhaṃ, bhikkhave, neva āgatiṃ vadāmi, na gatiṃ, na ṭhitiṃ, na cutiṃ, na upapattiṃ; appatiṭṭhaṃ, appavattaṃ, anārammaṇamevetaṃ. Esevanto dukkhassā”ti. Paṭhamaṃ.

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第八品 波吒离村人品

一

如是我闻。那时，世尊住在舍卫城的祇陀林给孤独园。那时，世尊正以与涅槃相关的法义开示比丘们，劝导、鼓励他们，使他们欢喜。那些比丘们也认真专注，全心投入，倾耳聆听法义。世尊了知此事后，当时就诵出了这首自说偈：

“诸位比丘！有那样一个境界（āyatana），在那里没有地，没有水，没有火，没有风；没有空无边处，没有识无边处，没有无所有处，没有非想非非想处；没有此世，没有他世，没有日月。诸位比丘！对于那个境界，我不说有来，也不说有去，不说有住，不说有死，不说有生；它无所依止（appatiṭṭhaṃ），无所流转（appavattaṃ），无所缘（anārammaṇaṃ）。这，就是痛苦的终结。” 第一经。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/8. Pāṭaligāmiyavagga 波吒离村人品 (Ud 8, 71-80)”

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【经名】 8.2 Dutiyanibbānapaṭisaṃyuttasutta 涅槃二 (Ud 8.2, 72)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyanibbānapaṭisaṃyuttasuttaṃ

72. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhagavā bhikkhū nibbānapaṭisaṃyuttāya dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti. Tedha bhikkhū aṭṭhiṃ katvā manasi katvā sabbaṃ cetaso samannāharitvā ohitasotā dhammaṃ suṇanti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Duddasaṃ anataṃ nāma, na hi saccaṃ sudassanaṃ;

Paṭividdhā taṇhā jānato, passato natthi kiñcanan”ti. dutiyaṃ;

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二

［同第八品第一经］世尊了知此事后，当时就诵出了这首自说偈：

“那无我（anattaṃ）之法确实难以见到，真谛（saccaṃ）不易看清；对于了知和彻见（真谛）、已刺破渴爱（taṇhā）的智者来说，（世间）没有任何事物（值得执取）。” 第二经；

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/8. Pāṭaligāmiyavagga 波吒离村人品 (Ud 8, 71-80)”

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【经名】 8.3 Tatiyanibbānapaṭisaṃyuttasutta 涅槃三 (Ud 8.3, 73)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Tatiyanibbānapaṭisaṃyuttasuttaṃ

73. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhagavā bhikkhū nibbānapaṭisaṃyuttāya dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti. Tedha bhikkhū aṭṭhiṃ katvā, manasi katvā, sabbaṃ cetaso samannāharitvā, ohitasotā dhammaṃ suṇanti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Atthi, bhikkhave, ajātaṃ abhūtaṃ akataṃ asaṅkhataṃ. No cetaṃ, bhikkhave, abhavissa ajātaṃ abhūtaṃ akataṃ asaṅkhataṃ, nayidha jātassa bhūtassa katassa saṅkhatassa nissaraṇaṃ paññāyetha. Yasmā ca kho, bhikkhave, atthi ajātaṃ abhūtaṃ akataṃ asaṅkhataṃ, tasmā jātassa bhūtassa katassa saṅkhatassa nissaraṇaṃ paññāyatī”ti. Tatiyaṃ.

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三

［同第八品第一、二经］世尊了知此事后，当时就诵出了这首自说偈：

“诸位比丘！存在着那非生的（ajātaṃ）、非存在的（abhūtaṃ）、非造作的（akataṃ）、非有为的（asaṅkhataṃ）境界。诸位比丘！如果这非生的、非存在的、非造作的、非有为的境界不存在，那么对于已生的、已存在的、已造作的、有为的事物，就不可能知道有出离（nissaraṇaṃ）之道。正因为，诸位比丘，存在着那非生的、非存在的、非造作的、非有为的境界，所以对于已生的、已存在的、已造作的、有为的事物，才有可能知道有出离之道。” 第三经。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/8. Pāṭaligāmiyavagga 波吒离村人品 (Ud 8, 71-80)”

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【经名】 8.4 Catutthanibbānapaṭisaṃyuttasutta 涅槃四 (Ud 8.4, 74)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Catutthanibbānapaṭisaṃyuttasuttaṃ

74. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhagavā bhikkhū nibbānapaṭisaṃyuttāya dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti. Tedha bhikkhū aṭṭhiṃ katvā manasi katvā sabbaṃ cetaso samannāharitvā ohitasotā dhammaṃ suṇanti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Nissitassa calitaṃ, anissitassa calitaṃ natthi. Calite asati passaddhi, passaddhiyā sati nati na hoti. Natiyā asati āgatigati na hoti. Āgatigatiyā asati cutūpapāto na hoti. Cutūpapāte asati nevidha na huraṃ na ubhayamantarena [na ubhayamantare (sabbattha) ma. ni. 3.393; saṃ. ni. 4.87 passitabbaṃ]. Esevanto dukkhassā”ti. Catutthaṃ.

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四

［同第八品第一、二、三经］世尊了知此事后，当时就诵出了这首自说偈：

“有所依止者就有动摇，无所依止者则无动摇。若无动摇则有轻安（passaddhi），若有轻安则无倾向（nati，指倾向于生死轮回的喜爱）。若无倾向则无来去（āgatigati），若无来去则无死生（cutūpapāto）。若无死生则无此世（idha），亦无他世（huraṃ），亦无两者之间（ubhayamantarena）。这，就是痛苦的终结。” 第四经。

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/8. Pāṭaligāmiyavagga 波吒离村人品 (Ud 8, 71-80)”

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【经名】 8.5 Cundasutta 淳陀供食 (Ud 8.5, 75)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Cundasuttaṃ

75. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā mallesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena pāvā tadavasari. Tatra sudaṃ bhagavā pāvāyaṃ viharati cundassa kammāraputtassa ambavane.

Assosi kho cundo kammāraputto – “bhagavā kira mallesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pāvaṃ anuppatto pāvāyaṃ viharati mayhaṃ ambavane”ti. Atha kho cundo kammāraputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho cundaṃ kammāraputtaṃ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho cundo kammāraputto bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito bhagavantaṃ etadavoca – “adhivāsetu me, bhante, bhagavā svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena.

Atha kho cundo kammāraputto bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho cundo kammāraputto tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā pahūtañca sūkaramaddavaṃ bhagavato kālaṃ ārocāpesi – “kālo, bhante, niṭṭhitaṃ bhattan”ti.

Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena cundassa kammāraputtassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā cundaṃ kammāraputtaṃ āmantesi – “yaṃ te, cunda, sūkaramaddavaṃ paṭiyattaṃ tena maṃ parivisa, yaṃ panaññaṃ khādanīyaṃ bhojanīyaṃ paṭiyattaṃ tena bhikkhusaṅghaṃ parivisā”ti. “Evaṃ, bhante”ti kho cundo kammāraputto bhagavato paṭissutvā yaṃ ahosi sūkaramaddavaṃ paṭiyattaṃ tena bhagavantaṃ parivisi; yaṃ panaññaṃ khādanīyaṃ bhojanīyaṃ paṭiyattaṃ tena bhikkhusaṅghaṃ parivisi.

Atha kho bhagavā cundaṃ kammāraputtaṃ āmantesi – “yaṃ te, cunda, sūkaramaddavaṃ avasiṭṭhaṃ taṃ sobbhe nikhaṇāhi. Nāhaṃ taṃ, cunda, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yassa taṃ paribhuttaṃ sammā pariṇāmaṃ gaccheyya aññatra tathāgatassā”ti [aññatra tathāgatenāti (ka. sī.)]. “Evaṃ, bhante”ti kho cundo kammāraputto bhagavato paṭissutvā yaṃ ahosi sūkaramaddavaṃ avasiṭṭhaṃ taṃ sobbhe nikhaṇitvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho cundaṃ kammāraputtaṃ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi.

Atha kho bhagavato cundassa kammāraputtassa bhattaṃ bhuttāvissa kharo ābādho uppajji. Lohitapakkhandikā pabāḷhā [bāḷhā (sī. syā. pī.)] vedanā vattanti māraṇantikā. Tatra sudaṃ bhagavā sato sampajāno adhivāsesi avihaññamāno. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – “āyāmānanda, yena kusinārā tenupasaṅkamissāmā”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.

“Cundassa bhattaṃ bhuñjitvā, kammārassāti me sutaṃ;

Ābādhaṃ samphusī dhīro, pabāḷhaṃ māraṇantikaṃ.

“Bhuttassa ca sūkaramaddavena, byādhippabāḷho udapādi satthuno;

Viriccamāno [viriñcamāno (?) virecamāno (dī. ni. 2.190)] bhagavā avoca, ‘gacchāmahaṃ kusināraṃ nagaran’”ti.

Atha kho bhagavā maggā okkamma yena aññataraṃ rukkhamūlaṃ tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ āmantesi – “iṅgha me tvaṃ, ānanda, catugguṇaṃ saṅghāṭiṃ paññāpehi; kilantosmi, ānanda, nisīdissāmī”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā catugguṇaṃ saṅghāṭiṃ paññāpesi. Nisīdi bhagavā paññatte āsane. Nisajja kho bhagavā āyasmantaṃ ānandaṃ āmantesi – “iṅgha me tvaṃ, ānanda, pānīyaṃ āhara; pipāsitosmi, ānanda, pivissāmī”ti.

Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca – “idāni, bhante, pañcamattāni sakaṭasatāni atikkantāni. Taṃ cakkacchinnaṃ udakaṃ parittaṃ luḷitaṃ āvilaṃ sandati. Ayaṃ, bhante, kukuṭṭhā [kakutthā (sī.), kukuṭā (syā.), kakudhā (dī. ni. 2.191)] nadī avidūre acchodakā sātodakā sītodakā setodakā supatitthā ramaṇīyā. Ettha bhagavā pānīyañca pivissati gattāni ca sītīkarissatī”ti [sītiṃ karissatīti (sī.), sītaṃ karissatīti (syā. pī. ka.)].

Dutiyampi kho…pe… tatiyampi kho bhagavā āyasmantaṃ ānandaṃ āmantesi – “iṅgha me tvaṃ, ānanda, pānīyaṃ āhara; pipāsitosmi, ānanda, pivissāmī”ti. “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā pattaṃ gahetvā yena sā nadī tenupasaṅkami. Atha kho sā nadī cakkacchinnā parittā luḷitā āvilā sandamānā āyasmante ānande upasaṅkamante acchā vippasannā anāvilā sandati.

Atha kho āyasmato ānandassa etadahosi – “acchariyaṃ vata, bho, abbhutaṃ vata, bho, tathāgatassa mahiddhikatā mahānubhāvatā! Ayañhi sā nadī cakkacchinnā parittā luḷitā āvilā sandamānā mayi upasaṅkamante acchā vippasannā anāvilā sandatī”ti!! Pattena pānīyaṃ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca – “acchariyaṃ, bhante, abbhutaṃ, bhante, tathāgatassa mahiddhikatā mahānubhāvatā! Ayañhi sā, bhante, nadī cakkacchinnā parittā luḷitā āvilā sandamānā mayi upasaṅkamante acchā vippasannā anāvilā sandati!! Pivatu bhagavā pānīyaṃ, pivatu sugato pānīyan”ti.

Atha kho bhagavā pānīyaṃ apāyi [apāsi (sī.)]. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena kukuṭṭhā nadī tenupasaṅkami; upasaṅkamitvā kukuṭṭhaṃ nadiṃ ajjhogāhetvā nhatvā ca pivitvā ca paccuttaritvā yena ambavanaṃ tenupasaṅkami; upasaṅkamitvā āyasmantaṃ cundakaṃ āmantesi – “iṅgha me tvaṃ, cundaka, catugguṇaṃ saṅghāṭiṃ paññāpehi; kilantosmi, cundaka, nipajjissāmī”ti. “Evaṃ, bhante”ti kho āyasmā cundako bhagavato paṭissutvā catugguṇaṃ saṅghāṭiṃ paññāpesi. Atha kho bhagavā dakkhiṇena passena sīhaseyyaṃ kappesi pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasi karitvā. Āyasmā pana cundako tattheva bhagavato purato nisīdi.

“Gantvāna buddho nadikaṃ kukuṭṭhaṃ,

Acchodakaṃ sātudakaṃ [sātodakaṃ (sabbattha)] vippasannaṃ;

Ogāhi satthā sukilantarūpo,

Tathāgato appaṭimodha loke.

“Nhatvā ca pivitvā cudatāri [nhatvā ca uttari (ka.)] satthā,

Purakkhato bhikkhugaṇassa majjhe;

Satthā pavattā bhagavā idha dhamme,

Upāgami ambavanaṃ mahesi;

Āmantayi cundakaṃ nāma bhikkhuṃ,

Catugguṇaṃ santhara [patthara (sī. pī.)] me nipajjaṃ.

“So codito bhāvitattena cundo,

Catugguṇaṃ santhari [patthari (sī. pī.)] khippameva;

Nipajji satthā sukilantarūpo,

Cundopi tattha pamukhe nisīdī”ti.

Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – “siyā kho, panānanda, cundassa kammāraputtassa koci vippaṭisāraṃ upadaheyya – ‘tassa te, āvuso cunda, alābhā, tassa te dulladdhaṃ yassa te tathāgato pacchimaṃ piṇḍapātaṃ bhuñjitvā parinibbuto’ti. Cundassānanda, kammāraputtassa evaṃ vippaṭisāro paṭivinodetabbo –

“‘Tassa te, āvuso cunda, lābhā, tassa te suladdhaṃ yassa te tathāgato pacchimaṃ piṇḍapātaṃ paribhuñjitvā parinibbuto. Sammukhā metaṃ, āvuso cunda, bhagavato sutaṃ, sammukhā paṭiggahitaṃ – dveme piṇḍapātā samasamaphalā samasamavipākā ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṃsatarā ca. Katame dve? Yañca piṇḍapātaṃ paribhuñjitvā tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, yañca piṇḍapātaṃ paribhuñjitvā anupādisesāya nibbānadhātuyā parinibbāyati. Ime dve piṇḍapātā samasamaphalā samasamavipākā ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṃsatarā ca.

“‘Āyusaṃvattanikaṃ āyasmatā cundena kammāraputtena kammaṃ upacitaṃ, vaṇṇasaṃvattanikaṃ āyasmatā cundena kammāraputtena kammaṃ upacitaṃ, sukhasaṃvattanikaṃ āyasmatā cundena kammāraputtena kammaṃ upacitaṃ, saggasaṃvattanikaṃ āyasmatā cundena kammāraputtena kammaṃ upacitaṃ, yasasaṃvattanikaṃ āyasmatā cundena kammāraputtena kammaṃ upacitaṃ, ādhipateyyasaṃvattanikaṃ āyasmatā cundena kammāraputtena kammaṃ upacitan’ti. Cundassānanda, kammāraputtassa evaṃ vippaṭisāro paṭivinodetabbo”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Dadato puññaṃ pavaḍḍhati,

Saṃyamato veraṃ na cīyati;

Kusalo ca jahāti pāpakaṃ,

Rāgadosamohakkhayā sanibbuto”ti [parinibbutoti (sī. syā. pī.)]. pañcamaṃ;

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五

如是我闻。那时，世尊与庞大的比丘僧团一起，在末罗国游行而抵达波婆城。在那里，世尊住在波婆城铁匠之子淳陀的芒果园中。铁匠之子淳陀听说：“世尊与庞大的比丘僧团一起，在末罗国游行而抵达波婆城，现在住在我的芒果园里。”于是，铁匠之子淳陀来到世尊跟前，礼敬世尊后，坐在一旁。对于坐在一旁的铁匠之子，世尊以法义开示、劝导、鼓励，使他欢喜。铁匠之子淳陀因世尊的开示、劝导、鼓励而心生欢喜，便对世尊这样说道：“大德！请世尊与比丘僧团一起，明天接受我的食物供养。”世尊默然表示同意。铁匠之子淳陀知道世尊已同意后，便从座位起身，礼敬世尊，向右绕行后离去。铁匠之子淳陀在那天晚上过后，在自己家中准备了精致的嚼食、啖食以及大量的“栴檀树菌”（Sūkaramaddava，具体指代物有争议，可能是某种菌类或食物），然后派人告知世尊用餐时间已到：“大德！时间到了，食物已准备好。”世尊于是在上午穿好内衣，拿着钵和衣，与比丘僧团一起，前往铁匠之子淳陀的住所，并在铺设好的座位上坐下。坐下后，世尊对铁匠之子淳陀说：“淳陀！你准备的‘栴檀树菌’只供养给我，而其他准备好的嚼食、啖食则供养给比丘僧团。”“是的，大德！”铁匠之子淳陀答应了世尊，便将准备好的“栴檀树菌”供养给世尊，将其他准备好的嚼食、啖食供养给比丘僧团。之后，世尊又对铁匠之子淳陀说：“淳陀！你剩下的‘栴檀树菌’，把它挖个坑埋掉。淳陀！我看在包括天、魔、梵在内的世界中，在沙门、婆罗门、天、人之中，除了如来以外，没有人吃了这个能够完全消化。”“是的，大德！”铁匠之子淳陀答应了世尊，将剩下的“栴檀树菌”挖坑埋掉后，来到世尊跟前，礼敬世尊，坐在一旁。世尊对坐在一旁的淳陀，以法义开示、劝导、鼓励，使他欢喜后，便从座位起身离去。世尊吃了铁匠之子淳陀的供养后，生起了剧烈的疾病，患上血痢，剧烈的、濒临死亡的痛苦生起。然而，世尊保持正念、正知，忍受着痛苦而未受困扰。之后，世尊对尊者阿难说：“阿难！我们去拘尸那罗吧。”“是的，大德！”尊者阿难回答了世尊。

“如是我闻，智者食用了铁匠淳陀的供养后，遭遇了剧烈的、濒临死亡的重病。

食用了‘栴檀树菌’后，导师（佛陀）生起了剧烈的病患；世尊虽然经受着腹泻（或呕吐），但仍说道：‘我将前往拘尸那罗城。’”

当时，世尊离开道路，走到一棵树下，对尊者阿难说：“阿难！请你为我铺好四折的僧伽梨衣（大衣），阿难，我累了，想坐下休息。”“是的，大德！”尊者阿难答应了世尊，铺好了四折的僧伽梨衣。世尊在铺好的座位上坐下。坐下后，世尊对尊者阿难说：“阿难！请你为我取些水来，阿难，我渴了，想喝水。”听了这话，尊者阿难对世尊这样说道：“大德！刚才有大约五百辆牛车经过。那被车轮搅过的水很少，浑浊不清，还在流动着。大德！这条库库塔河（Kukuṭṭhā）就在不远处，水质清澈、甘甜、凉爽、洁净，河岸平坦，令人愉悦。在那里，世尊既可以饮水，也可以清凉身体。”世尊第二次……（乃至）……第三次对尊者阿难说：“阿难！请你为我取些水来，阿难，我渴了，想喝水。”“是的，大德！”尊者阿难答应了世尊，拿着钵走向那条小溪。那条被车轮搅过、水量很少、浑浊不清、还在流动的小溪，在尊者阿难走近时，变得清澈、洁净、不浑浊地流动着。这时，尊者阿难心想：“真是奇妙啊，朋友！真是不可思议啊，朋友！如来的神通力和大威力是多么巨大啊！这条被车轮搅过、水量很少、浑浊不清、还在流动的小溪，在我走近时，竟然变得清澈、洁净、不浑浊地流动着！”他用钵取了水，回到世尊跟前，对世尊这样说道：“真是奇妙啊，大德！真是不可思议啊，大德！如来的神通力和大威力是多么巨大啊！大德！这条被车轮搅过、水量很少、浑浊不清、还在流动的小溪，在我走近时，变得清澈、洁净、不浑浊地流动着！请世尊饮水吧，请善逝饮水吧！”于是世尊饮了水。

之后，世尊与庞大的比丘僧团一起前往库库塔河；到达后，进入库库塔河沐浴、饮水，然后上岸，前往芒果园；到达后，对尊者淳陀迦（Cundaka）说：“淳陀迦！请你为我铺好四折的僧伽梨衣，淳陀迦，我累了，想躺下休息。”“是的，大德！”尊者淳陀迦答应了世尊，铺好了四折的僧伽梨衣。于是世尊以右胁卧下，行狮子卧姿，足与足相叠，保持正念、正知，作意于起身之想。而尊者淳陀迦则坐在世尊面前。

“佛陀前往库库塔河，那河水清澈、甘甜、洁净；导师（佛陀）身体极为疲惫，入于水中；如来，世间无与伦比者。（他）沐浴、饮水后，导师上岸，走在比丘僧团的前面；导师、世尊、法中之主、大仙人（佛陀），来到芒果园；他召唤名为淳陀迦的比丘：‘为我铺设四折卧具，我将躺下。’那被已修习圆满者（佛陀）所指示的淳陀迦，迅速铺好了四折（衣）；导师身体极为疲惫，躺了下来，淳陀迦也坐在那里面前。”

之后，世尊对尊者阿难说：“阿难！或许会有人让铁匠之子淳陀心生后悔：‘淳陀贤友啊，你真是没有利益，你真是运气不好，如来吃了你的最后供养后，就般涅槃了！’阿难！对于铁匠之子淳陀，应该这样消除他的后悔之心：

‘淳陀贤友啊，你是有大利益的，你是善得的，如来吃了你的最后供养后，就般涅槃了。淳陀贤友！这是我从世尊面前亲耳听到、亲自领受的：有两份供养，具有完全相等的结果、完全相等的果报，比其他任何供养都具有更殊胜的果报、更殊胜的功德。是哪两份呢？一份是如来食用后证得无上正等正觉的供养，另一份是如来食用后进入无余涅槃界的供养。这两份供养具有完全相等的结果、完全相等的果报，比其他任何供养都具有更殊胜的果报、更殊胜的功德。

尊者铁匠之子淳陀已积集了增长寿命的善业，尊者铁匠之子淳陀已积集了增长容貌的善业，尊者铁匠之子淳陀已积集了增长安乐的善业，尊者铁匠之子淳陀已积集了投生天界的善业，尊者铁匠之子淳陀已积集了增长名誉的善业，尊者铁匠之子淳陀已积集了增长统领地位的善业。’阿难！对于铁匠之子淳陀，应该这样消除他的后悔之心。”

世尊了知此事后，当时就诵出了这首自说偈：

“布施者的功德增长，持戒者的怨恨不生；善巧者舍弃恶法，因贪嗔痴的灭尽而寂灭（涅槃）。” 第五经；

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/8. Pāṭaligāmiyavagga 波吒离村人品 (Ud 8, 71-80)”

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【经名】 8.6 Pāṭaligāmiyasutta 波吒离村 (Ud 8.6, 76)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Pāṭaligāmiyasuttaṃ

76. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā magadhesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ yena pāṭaligāmo tadavasari. Assosuṃ kho pāṭaligāmiyā [pāṭaligāmikā (dī. ni. 2.148)] upāsakā – “bhagavā kira magadhesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ pāṭaligāmaṃ anuppatto”ti. Atha kho pāṭaligāmiyā upāsakā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho pāṭaligāmiyā upāsakā bhagavantaṃ etadavocuṃ – “adhivāsetu no, bhante, bhagavā āvasathāgāran”ti. Adhivāsesi bhagavā tuṇhībhāvena.

Atha kho pāṭaligāmiyā upāsakā bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yenāvasathāgāraṃ tenupasaṅkamiṃsu; upasaṅkamitvā sabbasanthariṃ āvasathāgāraṃ santharitvā āsanāni paññāpetvā udakamaṇikaṃ patiṭṭhāpetvā telappadīpaṃ āropetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho pāṭaligāmiyā upāsakā bhagavantaṃ etadavocuṃ – “sabbasantharisanthataṃ [sabbasanthariṃ santhataṃ (sī. syā. pī.)], bhante, āvasathāgāraṃ; āsanāni paññattāni; udakamaṇiko patiṭṭhāpito [udakamaṇikaṃ patiṭṭhāpitaṃ (syā.)] telappadīpo āropito. Yassadāni, bhante, bhagavā kālaṃ maññatī”ti.

Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena āvasathāgāraṃ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā āvasathāgāraṃ pavisitvā majjhimaṃ thambhaṃ nissāya puratthābhimukho nisīdi. Bhikkhusaṅghopi kho pāde pakkhāletvā āvasathāgāraṃ pavisitvā pacchimaṃ bhittiṃ nissāya puratthābhimukho nisīdi bhagavantaṃyeva purakkhatvā. Pāṭaligāmiyāpi kho upāsakā pāde pakkhāletvā āvasathāgāraṃ pavisitvā puratthimaṃ bhittiṃ nissāya pacchimābhimukhā nisīdiṃsu bhagavantaṃyeva purakkhatvā. Atha kho bhagavā pāṭaligāmiye upāsake āmantesi –

“Pañcime, gahapatayo, ādīnavā dussīlassa sīlavipattiyā. Katame pañca? Idha, gahapatayo, dussīlo sīlavipanno pamādādhikaraṇaṃ mahatiṃ bhogajāniṃ nigacchati. Ayaṃ paṭhamo ādīnavo dussīlassa sīlavipattiyā.

“Puna caparaṃ, gahapatayo, dussīlassa sīlavipannassa pāpako kittisaddo abbhuggacchati. Ayaṃ dutiyo ādīnavo dussīlassa sīlavipattiyā.

“Puna caparaṃ, gahapatayo, dussīlo sīlavipanno yaññadeva parisaṃ upasaṅkamati – yadi khattiyaparisaṃ, yadi brāhmaṇaparisaṃ, yadi gahapatiparisaṃ, yadi samaṇaparisaṃ – avisārado upasaṅkamati maṅkubhūto. Ayaṃ tatiyo ādīnavo dussīlassa sīlavipattiyā.

“Puna caparaṃ, gahapatayo, dussīlo sīlavipanno sammūḷho kālaṃ karoti. Ayaṃ catuttho ādīnavo dussīlassa sīlavipattiyā.

“Puna caparaṃ, gahapatayo, dussīlo sīlavipanno kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Ayaṃ pañcamo ādīnavo dussīlassa sīlavipattiyā. Ime kho, gahapatayo, pañca ādīnavā dussīlassa sīlavipattiyā.

“Pañcime, gahapatayo, ānisaṃsā sīlavato sīlasampadāya. Katame pañca? Idha, gahapatayo, sīlavā sīlasampanno appamādādhikaraṇaṃ mahantaṃ bhogakkhandhaṃ adhigacchati. Ayaṃ paṭhamo ānisaṃso sīlavato sīlasampadāya.

“Puna caparaṃ, gahapatayo, sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchati. Ayaṃ dutiyo ānisaṃso sīlavato sīlasampadāya.

“Puna caparaṃ, gahapatayo, sīlavā sīlasampanno yaññadeva parisaṃ upasaṅkamati – yadi khattiyaparisaṃ, yadi brāhmaṇaparisaṃ, yadi gahapatiparisaṃ, yadi samaṇaparisaṃ – visārado upasaṅkamati amaṅkubhūto. Ayaṃ tatiyo ānisaṃso sīlavato sīlasampadāya.

“Puna caparaṃ, gahapatayo, sīlavā sīlasampanno asammūḷho kālaṅkaroti. Ayaṃ catuttho ānisaṃso sīlavato sīlasampadāya.

“Puna caparaṃ, gahapatayo, sīlavā sīlasampanno kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Ayaṃ pañcamo ānisaṃso sīlavato sīlasampadāya. Ime kho, gahapatayo, pañca ānisaṃsā sīlavato sīlasampadāyā”ti.

Atha kho bhagavā pāṭaligāmiye upāsake bahudeva rattiṃ dhammiyā kathāya sandassetvā samādapetvā samutejetvā sampahaṃsetvā uyyojesi – “abhikkantā kho, gahapatayo, ratti; yassadāni tumhe kālaṃ maññathā”ti. [“evaṃ bhante“ti khopāṭaligāmiyā upāsakā bhagavato paṭissutvā (mahāva. 285; dī. ni. 2.151)] Atha kho pāṭaligāmiyā upāsakā bhagavato bhāsitaṃ abhinanditvā anumoditvā [“evaṃ bhante“ti khopāṭaligāmiyā upāsakā bhagavato paṭissutvā (mahāva. 285; dī. ni. 2.151)] uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu. Atha kho bhagavā acirapakkantesu pāṭaligāmiyesu upāsakesu suññāgāraṃ pāvisi.

Tena kho pana samayena sunidhavassakārā [sunīdhavassakārā (sī. syā. pī.)] magadhamahāmattā pāṭaligāme nagaraṃ māpenti vajjīnaṃ paṭibāhāya. Tena kho pana samayena sambahulā devatāyo sahassasahasseva [sahasseva (syā. ka.), sahassasseva (pī.)] pāṭaligāme vatthūni pariggaṇhanti. Yasmiṃ padese mahesakkhā devatā vatthūni pariggaṇhanti mahesakkhānaṃ tattha raññaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ. Yasmiṃ padese majjhimā devatā vatthūni pariggaṇhanti majjhimānaṃ tattha raññaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ. Yasmiṃ padese nīcā devatā vatthūni pariggaṇhanti nīcānaṃ tattha raññaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ.

Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena tā devatāyo sahassasahasseva pāṭaligāme vatthūni pariggaṇhantiyo. Yasmiṃ padese mahesakkhā devatā vatthūni pariggaṇhanti, mahesakkhānaṃ tattha raññaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ. Yasmiṃ padese majjhimā devatā vatthūni pariggaṇhanti, majjhimānaṃ tattha raññaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ. Yasmiṃ padese nīcā devatā vatthūni pariggaṇhanti, nīcānaṃ tattha raññaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ. Atha kho bhagavā tassā rattiyā paccūsasamaye paccuṭṭhāya āyasmantaṃ ānandaṃ āmantesi –

“Ke nu kho [ko nu kho (sabbattha)] ānanda pāṭaligāme nagaraṃ māpentī”ti [māpetīti (sabbattha)]. “Sunidhavassakārā, bhante, magadhamahāmattā pāṭaligāme nagaraṃ māpenti vajjīnaṃ paṭibāhāyā”ti. “Seyyathāpi, ānanda, devehi tāvatiṃsehi saddhiṃ mantetvā; evameva kho, ānanda, sunidhavassakārā magadhamahāmattā pāṭaligāme nagaraṃ māpenti vajjīnaṃ paṭibāhāya. Idhāhaṃ, ānanda, addasaṃ dibbena cakkhunā visuddhena atikkantamānusakena sambahulā devatāyo sahassasahasseva pāṭaligāme vatthūni pariggaṇhantiyo. Yasmiṃ padese mahesakkhā devatā vatthūni pariggaṇhanti mahesakkhānaṃ tattha raññaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ. Yasmiṃ padese majjhimā devatā vatthūni pariggaṇhanti majjhimānaṃ tattha raññaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ. Yasmiṃ padese nīcā devatā vatthūni pariggaṇhanti nīcānaṃ tattha raññaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ. Yāvatā, ānanda, ariyaṃ āyatanaṃ yāvatā vaṇippatho idaṃ agganagaraṃ bhavissati pāṭaliputtaṃ puṭabhedanaṃ. Pāṭaliputtassa kho, ānanda, tayo antarāyā bhavissanti – aggito vā udakato vā mithubhedato vā”ti.

Atha kho sunidhavassakārā magadhamahāmattā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavatā saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sārāṇiyaṃ [sārāṇīyaṃ (sī. syā. kaṃ. pī.)] vītisāretvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho sunidhavassakārā magadhamahāmattā bhagavantaṃ etadavocuṃ – “adhivāsetu no bhavaṃ gotamo ajjatanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena.

Atha kho sunidhavassakārā magadhamahāmattā bhagavato adhivāsanaṃ viditvā yena sako āvasatho tenupasaṅkamiṃsu; upasaṅkamitvā sake āvasathe paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocesuṃ – “kālo, bho gotama, niṭṭhitaṃ bhattan”ti.

Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena sunidhavassakārānaṃ magadhamahāmattānaṃ āvasatho tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho sunidhavassakārā magadhamahāmattā buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesuṃ sampavāresuṃ.

Atha kho sunidhavassakārā magadhamahāmattā bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho sunidhavassakāre magadhamahāmatte bhagavā imāhi gāthāhi anumodi –

“Yasmiṃ padese kappeti, vāsaṃ paṇḍitajātiyo;

Sīlavantettha bhojetvā, saññate brahmacārayo [brahmacārino (syā.), brahmacariye (pī. ka.)].

“Yā tattha devatā āsuṃ, tāsaṃ dakkhiṇamādise;

Tā pūjitā pūjayanti, mānitā mānayanti naṃ.

“Tato naṃ anukampanti, mātā puttaṃva orasaṃ;

Devatānukampito poso, sadā bhadrāni passatī”ti.

Atha kho bhagavā sunidhavassakārānaṃ magadhamahāmattānaṃ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi.

Tena kho pana samayena sunidhavassakārā magadhamahāmattā bhagavantaṃ piṭṭhito piṭṭhito anubandhā honti – “yenajja samaṇo gotamo dvārena nikkhamissati taṃ ‘gotamadvāraṃ’ nāma bhavissati. Yena titthena gaṅgaṃ nadiṃ tarissati taṃ ‘gotamatitthaṃ’ nāma bhavissatī”ti.

Atha kho bhagavā yena dvārena nikkhami taṃ ‘gotamadvāraṃ’ nāma ahosi. Atha kho bhagavā yena gaṅgā nadī tenupasaṅkami. Tena kho pana samayena gaṅgā nadī pūrā hoti samatittikā kākapeyyā. Appekacce manussā nāvaṃ pariyesanti, appekacce uḷumpaṃ pariyesanti, appekacce kullaṃ bandhanti apārā pāraṃ gantukāmā. Atha kho bhagavā – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva – gaṅgāya nadiyā orimatīre [orimatīrā (bahūsu) mahāva. 286; dī. ni. 2.154 passitabbaṃ)] antarahito pārimatīre paccuṭṭhāsi saddhiṃ bhikkhusaṅghena.

Addasā kho bhagavā te manusse appekacce nāvaṃ pariyesante, appekacce uḷumpaṃ pariyesante, appekacce kullaṃ bandhante apārā pāraṃ gantukāme.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Ye taranti aṇṇavaṃ saraṃ,

Setuṃ katvāna visajja pallalāni;

Kullañhi jano pabandhati [bandhati (syā. pī.)],

Tiṇṇā [nitiṇṇā (ka.)] medhāvino janā”ti. chaṭṭhaṃ;

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六

我是这样听说的。那时，世尊与庞大的比丘僧团一起在摩揭陀国游化，抵达了波吒离村。波吒离村的优婆塞们听说：“据说世尊与庞大的比丘僧团一起在摩揭陀国游化，已经抵达波吒离村了。”于是波吒离村的优婆塞们来到世尊那里，到了之后，向世尊行礼，然后坐在一边。坐在一边的波吒离村的优婆塞们对世尊这样说：“尊者！请世尊接受我们在休息所的供养。”世尊沉默地表示同意。

波吒离村的优婆塞们知道世尊已经同意，就从座位上起来，向世尊行礼，向右绕行(表示尊敬)后离去，前往那个休息所。到了之后，在休息所铺设了所有铺盖，设置了座位，放置了水瓶，点燃了油灯，然后来到世尊那里。到了之后，向世尊行礼，然后站在一边。站在一边的波吒离村的优婆塞们对世尊这样说：“尊者！休息所里所有的铺盖都已铺好，座位已设好，水瓶已放好，油灯已点燃。世尊，现在正是时候，请您知道时间。”

世尊于是穿上内衣，拿起钵和外衣，与比丘僧团一起前往休息所。到了之后，洗了脚，进入休息所，靠近中央的柱子，面向东方坐下。比丘僧团也洗了脚，进入休息所，靠近西边的墙壁，面向东方，以世尊为首坐下。波吒离村的优婆塞们也洗了脚，进入休息所，靠近东边的墙壁，面向西方，以世尊为首坐下。

这时世尊对波吒离村的优婆塞们说：“各位居士！道德败坏、毁坏戒律的人，有这五种祸患。是哪五种呢？（一）各位居士！在这里，道德败坏、毁坏戒律的人，因为放逸的原因，会遭受巨大的财产损失。这是道德败坏、毁坏戒律的第一种祸患。（二）再者，各位居士！道德败坏、毁坏戒律的人，坏名声会到处传播。这是道德败坏、毁坏戒律的第二种祸患。（三）再者，各位居士！道德败坏、毁坏戒律的人，无论去到任何集会——无论是刹帝利（武士贵族）的集会、婆罗门（祭司）的集会、居士（在家修行者）的集会、还是沙门（出家修行者）的集会——都会显得局促不安，没有自信地进入会场。这是道德败坏、毁坏戒律的第三种祸患。（四）再者，各位居士！道德败坏、毁坏戒律的人，临终时会神志不清、糊涂地死去。这是道德败坏、毁坏戒律的第四种祸患。（五）再者，各位居士！道德败坏、毁坏戒律的人，身体毁坏、命终之后，会投生到恶处、恶趣、堕落处、地狱之中。这是道德败坏、毁坏戒律的第五种祸患。各位居士！这就是道德败坏、毁坏戒律的五种祸患。

各位居士！持守戒律、戒行圆满的人，有五种功德利益。是哪五种呢？（一）各位居士！在这里，持守戒律、戒行圆满的人，因为不放逸的原因，会获得巨大的财富积累。这是持守戒律、戒行圆满的第一种功德利益。（二）再者，各位居士！持守戒律、戒行圆满的人，好名声会到处传播。这是持守戒律、戒行圆满的第二种功德利益。（三）再者，各位居士！持守戒律、戒行圆满的人，无论去到任何集会——无论是刹帝利（武士贵族）的集会、婆罗门（祭司）的集会、居士（在家修行者）的集会、还是沙门（出家修行者）的集会——都会泰然自若、充满自信地进入会场。这是持守戒律、戒行圆满的第三种功德利益。（四）再者，各位居士！持守戒律、戒行圆满的人，临终时会神志清晰、不糊涂地死去。这是持守戒律、戒行圆满的第四种功德利益。（五）再者，各位居士！持守戒律、戒行圆满的人，身体毁坏、命终之后，会投生到善趣、天界之中。这是持守戒律、戒行圆满的第五种功德利益。各位居士！这就是持守戒律、戒行圆满的五种功德利益。”

世尊为波吒离村的优婆塞们说法直到深夜，教导、开示、激励、鼓舞他们，使他们心生欢喜，然后让他们离开，说：“各位居士！夜已经深了，现在是你们认为合适的时候了，可以离开了。”波吒离村的优婆塞们欢喜地接受了世尊的话语，随喜赞叹后，从座位上起来，向世尊行礼，向右绕行(表示尊敬)后离去。

波吒离村的优婆塞们离开后不久，世尊进入了空房子。那时，摩揭陀国的大臣须尼陀和雨舍为了防御跋耆族人，正在波吒离村建造城池。那时，有成千上万的天人，在波吒离村占据着土地：在某些地方，有大神力的天人占据土地，他们使得那些地方的大神力国王和大臣们倾向于在那里建造住所。在某些地方，有中等神力的天人占据土地，他们使得那些地方的中等神力国王和大臣们倾向于在那里建造住所。在某些地方，有低等神力的天人占据土地，他们使得那些地方的低等神力国王和大臣们倾向于在那里建造住所。世尊以清净、超越凡人的天眼，看见了这成千上万的天人在波吒离村占据土地：在某些地方，有大神力的……倾向于建造住所。在某些地方，中等神力的……倾向于建造住所。在某些地方，低等神力的……倾向于建造住所。世尊在天快亮时起来，对尊者阿难说：“阿难！是谁在波吒离村建造城池呢？”阿难回答说：“尊者！是摩揭陀国的大臣须尼陀和雨舍为了防御跋耆族人，正在波吒离村建造城池。”世尊说：“阿难！这就像是和三十三天的天神们商议过了一样，阿难！摩揭陀国的大臣须尼陀和雨舍为了防御跋耆族人，正在波吒离村建造城池。阿难！我在这里以清净、超越凡人的天眼，看见了成千上万的天人在波吒离村占据土地：在某些地方……倾向于建造住所。[重复三次] 阿难！这里是圣者居住的地方，是商旅通行的要道，这里将成为货物集散的第一大都市——波吒离子城。阿难！波吒离子城将会有三种灾难：或是火灾，或是水灾，或是内部分裂。”

摩揭陀国的大臣须尼陀和雨舍来到世尊那里，到了之后，与世尊互相问候，说了些令人欢喜、值得忆念的话后，站在一边。站在一边的摩揭陀国大臣须尼陀和雨舍对世尊这样说：“尊敬的乔达摩！请您明天和比丘僧团一起接受我们的食物供养。”世尊沉默地表示同意。

摩揭陀国的大臣须尼陀和雨舍知道世尊同意了，就回到自己的住所。到了之后，准备了精美的硬食和软食，然后通知世尊时间到了，说：“尊敬的乔达摩！现在食物已经准备好了。”

世尊在上午时分，穿上内衣，拿起钵和外衣，与比丘僧团一起，前往摩揭陀国大臣须尼陀和雨舍的住所。到了之后，在铺设好的座位上坐下。摩揭陀国的大臣须尼陀和雨舍以佛陀为首，和比丘僧团一起，亲手供养精美的硬食和软食，直到他们吃饱满足表示不再需要为止。摩揭陀国的大臣须尼陀和雨舍看见世尊吃完饭，放下（洗钵的）手，就取了一个较低的座位，坐在一边。世尊对坐在一边的摩揭陀国大臣须尼陀和雨舍，用以下的偈颂随喜赞叹：

“智慧善良的人，在某个地方安住，

供养有戒德、自我调伏的梵行者。

那里的天人们，也会（因这份供养）而得到福德回向；

他们受到供养和尊敬，也会同样地供养和尊敬（供养者）。

然后天人会怜悯他，如同母亲爱护亲生子；

受到天人慈悲护佑的人，恒常得见吉祥善事。”

世尊对摩揭陀国的大臣须尼陀和雨舍，用这些偈颂表达随喜之意后，就从座位上起来离开了。

那时，摩揭陀国的大臣须尼陀和雨舍跟在世尊后面走，心里这样想：“今天沙门乔达摩从哪个门出去，那个门就命名为‘乔达摩门’；他从哪个渡口渡过恒河，那个渡口就命名为‘乔达摩渡口’。”

世尊从一个门出去了，那个门就被命名为“乔达摩门”。然后世尊来到恒河边。那时恒河水涨满了，水面和河岸齐平，乌鸦可以在岸边喝到水。有些人正在寻找船只，有些人正在寻找木筏，有些人正在捆扎皮筏，想要渡到对岸去。这时世尊——就像强壮有力的人伸直弯曲的手臂，或弯曲伸直的手臂那么快——与比丘僧团一起，从恒河的此岸消失，出现在彼岸。

世尊看见那些人，有些在寻找船只，有些在寻找木筏，有些在捆扎皮筏，想要渡到对岸去。

世尊了知这个情况后，在那时诵出此自说语（感兴语）：

“那些渡过海洋、湖泊的人，

他们建造了桥梁（智慧），舍弃了泥沼（烦恼）；

世间的（凡）人还在捆扎木筏，

而有智慧的人早已渡过（生死之流）。”（第六）

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/8. Pāṭaligāmiyavagga 波吒离村人品 (Ud 8, 71-80)”

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【经名】 8.7 Dvidhāpathasutta 叉路 (Ud 8.7, 77)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Dvidhāpathasuttaṃ

77. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu addhānamaggapaṭipanno hoti āyasmatā nāgasamālena pacchāsamaṇena. Addasā kho āyasmā nāgasamālo antarāmagge dvidhāpathaṃ [dvedhāpathaṃ (sī.)]. Disvāna bhagavantaṃ etadavoca – “ayaṃ, bhante, bhagavā pantho; iminā gacchāmā”ti. Evaṃ vutte, bhagavā āyasmantaṃ nāgasamālaṃ etadavoca – “ayaṃ, nāgasamāla, pantho; iminā gacchāmā”ti.

Dutiyampi…pe… tatiyampi kho āyasmā nāgasamālo bhagavantaṃ etadavoca – “ayaṃ, bhante, bhagavā pantho; iminā gacchāmā”ti. Tatiyampi kho bhagavā āyasmantaṃ nāgasamālaṃ etadavoca – “ayaṃ, nāgasamāla, pantho; iminā gacchāmā”ti. Atha kho āyasmā nāgasamālo bhagavato pattacīvaraṃ tattheva chamāyaṃ nikkhipitvā pakkāmi – “idaṃ, bhante, bhagavato pattacīvaran”ti.

Atha kho āyasmato nāgasamālassa tena panthena gacchantassa antarāmagge corā nikkhamitvā hatthehi ca pādehi ca ākoṭesuṃ pattañca bhindiṃsu saṅghāṭiñca vipphālesuṃ. Atha kho āyasmā nāgasamālo bhinnena pattena vipphālitāya saṅghāṭiyā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā nāgasamālo bhagavantaṃ etadavoca – “idha mayhaṃ, bhante, tena panthena gacchantassa antarāmagge corā nikkhamitvā hatthehi ca pādehi ca ākoṭesuṃ, pattañca bhindiṃsu, saṅghāṭiñca vipphālesun”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Saddhiṃ caramekato vasaṃ,

Misso aññajanena vedagū;

Vidvā pajahāti pāpakaṃ,

Koñco khīrapakova ninnagan”ti. sattamaṃ;

☸---------------------------------------------------------------------

七

我是这样听说的。那时，世尊在憍萨罗国境内的一条大道上行走，尊者那伽娑摩罗作为随侍沙门跟在后面。尊者那伽娑摩罗在路上看见一个岔路口，看到后便对世尊这样说：“尊者世尊！那条是路，我们走那条吧。”听他这样说，世尊对尊者那伽娑摩罗说：“那伽娑摩罗！这条才是路，我们走这条。”

第二次……（同样问答）……第三次尊者那伽娑摩罗对世尊这样说：“尊者世尊！那条是路，我们走那条吧。”世尊第三次对尊者那伽娑摩罗说：“那伽娑摩罗！这条才是路，我们走这条。”这时尊者那伽娑摩罗说：“尊者世尊！您的钵和衣在这里。”他把世尊的钵和衣放在地上，然后就（往他认为对的岔路）走去。

尊者那伽娑摩罗沿着那条路走的时候，在半路上遇到了盗贼，盗贼出来打伤了他的手脚，打碎了他的钵，撕破了他的僧伽梨衣（外衣）。于是尊者那伽娑摩罗拿着破碎的钵和撕破的僧伽梨衣，来到世尊那里，到了之后，向世尊行礼，然后坐在一边。坐在一边的尊者那伽娑摩罗对世尊这样说：“尊者！我走那条路时，在半路上遇到盗贼出来，打伤了我的手脚，打碎了我的钵，撕破了我的僧伽梨衣。”

世尊了知这个情况后，在那时诵出此自说语（感兴语）：

“共同行道，同处居住，（然而有人却）与他人混同；

了达（真理）的智者，远离那恶行（之人），

如同白鹭（只）饮牛奶而舍弃（混杂的）水。”（第七）

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/8. Pāṭaligāmiyavagga 波吒离村人品 (Ud 8, 71-80)”

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【经名】 8.8 Visākhāsutta 毗舍佉 (Ud 8.8, 78)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Visākhāsuttaṃ

78. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Tena kho pana samayena visākhāya migāramātuyā nattā kālaṅkatā hoti piyā manāpā. Atha kho visākhā migāramātā allavatthā allakesā divā divassa yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho visākhaṃ migāramātaraṃ bhagavā etadavoca –

“Handa kuto nu tvaṃ, visākhe, āgacchasi allavatthā allakesā idhūpasaṅkantā divā divassā”ti? “Nattā me, bhante, piyā manāpā kālaṅkatā. Tenāhaṃ allavatthā allakesā idhūpasaṅkantā divā divassā”ti. “Iccheyyāsi tvaṃ, visākhe, yāvatikā [yāvatakā (?)] sāvatthiyā manussā tāvatike [tāvatake (?)] putte ca nattāro cā”ti? “Iccheyyāhaṃ, bhagavā [iccheyyāhaṃ bhante bhagavā (syā.)] yāvatikā sāvatthiyā manussā tāvatike putte ca nattāro cā”ti.

“Kīvabahukā pana, visākhe, sāvatthiyā manussā devasikaṃ kālaṃ karontī”ti? “Dasapi, bhante, sāvatthiyā manussā devasikaṃ kālaṃ karonti; navapi, bhante… aṭṭhapi, bhante… sattapi, bhante… chapi, bhante… pañcapi, bhante… cattāropi, bhante… tīṇipi, bhante… dvepi, bhante, sāvatthiyā manussā devasikaṃ kālaṃ karonti. Ekopi, bhante, sāvatthiyā manusso devasikaṃ kālaṃ karoti. Avivittā, bhante, sāvatthi manussehi kālaṃ karontehī”ti.

“Taṃ kiṃ maññasi, visākhe, api nu tvaṃ kadāci karahaci anallavatthā vā bhaveyyāsi anallakesā vā”ti? “No hetaṃ, bhante. Alaṃ me, bhante, tāva bahukehi puttehi ca nattārehi cā”ti.

“Yesaṃ kho, visākhe, sataṃ piyāni, sataṃ tesaṃ dukkhāni; yesaṃ navuti piyāni, navuti tesaṃ dukkhāni; yesaṃ asīti piyāni, asīti tesaṃ dukkhāni; yesaṃ sattati piyāni, sattati tesaṃ dukkhāni; yesaṃ saṭṭhi piyāni, saṭṭhi tesaṃ dukkhāni; yesaṃ paññāsaṃ piyāni, paññāsaṃ tesaṃ dukkhāni; yesaṃ cattārīsaṃ piyāni, cattārīsaṃ tesaṃ dukkhāni, yesaṃ tiṃsaṃ piyāni, tiṃsaṃ tesaṃ dukkhāni; yesaṃ vīsati piyāni, vīsati tesaṃ dukkhāni, yesaṃ dasa piyāni, dasa tesaṃ dukkhāni; yesaṃ nava piyāni, nava tesaṃ dukkhāni; yesaṃ aṭṭha piyāni, aṭṭha tesaṃ dukkhāni; yesaṃ satta piyāni, satta tesaṃ dukkhāni; yesaṃ cha piyāni, cha tesaṃ dukkhāni; yesaṃ pañca piyāni, pañca tesaṃ dukkhāni; yesaṃ cattāri piyāni, cattāri tesaṃ dukkhāni; yesaṃ tīṇi piyāni, tīṇi tesaṃ dukkhāni; yesaṃ dve piyāni, dve tesaṃ dukkhāni; yesaṃ ekaṃ piyaṃ, ekaṃ tesaṃ dukkhaṃ; yesaṃ natthi piyaṃ, natthi tesaṃ dukkhaṃ, asokā te virajā anupāyāsāti vadāmī”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Ye keci sokā paridevitā vā,

Dukkhā ca [dukkhā va (aṭṭha.)] lokasmimanekarūpā;

Piyaṃ paṭiccappabhavanti ete,

Piye asante na bhavanti ete.

“Tasmā hi te sukhino vītasokā,

Yesaṃ piyaṃ natthi kuhiñci loke;

Tasmā asokaṃ virajaṃ patthayāno,

Piyaṃ na kayirātha kuhiñci loke”ti. aṭṭhamaṃ;

☸---------------------------------------------------------------------

八

我是这样听说的。那时，世尊住在舍卫城的东园鹿母讲堂。那时，鹿母毗舍佉心爱、喜爱的孙女去世了。于是鹿母毗舍佉衣服湿透、头发湿漉地，在大白天来到世尊那里，行礼后坐在一边。世尊对坐在一边的鹿母毗舍佉这样说：

“喂，毗舍佉！你为什么衣服湿透、头发湿漉地，在大白天来到这里呢？”（毗舍佉答道：）“尊者！我那心爱、喜爱的孙女去世了。因此我衣服湿透、头发湿漉地，在大白天来到这里。”（世尊问：）“毗舍佉！你希望拥有像舍卫城里所有人口那么多的儿孙吗？”（毗舍佉答：）“世尊！我希望拥有像舍卫城里所有人口那么多的儿孙。”

（世尊问：）“毗舍佉！那么舍卫城每天大概有多少人去世呢？”（毗舍佉答：）“尊者！舍卫城每天有十人去世；尊者！或者九人……八人……七人……六人……五人……四人……三人……两人……尊者！舍卫城每天（至少）也有一个人去世。尊者！舍卫城里不断有人去世。”

（世尊问：）“毗舍佉！你认为如何？这样一来，你还有什么时候衣服、头发会是干的呢？”（毗舍佉答：）“不会干的，尊者！够了，尊者！我不需要那么多的儿孙了！”

（世尊说：）“毗舍佉！那些拥有一百件喜爱事物的人，他们就有一百种痛苦；拥有九十件喜爱事物的人，他们就有九十种痛苦；拥有八十件喜爱事物的人，他们就有八十种痛苦；拥有七十件喜爱事物的人，他们就有七十种痛苦；拥有六十件喜爱事物的人，他们就有六十种痛苦；拥有五十件喜爱事物的人，他们就有五十种痛苦；拥有四十件喜爱事物的人，他们就有四十种痛苦；拥有三十件喜爱事物的人，他们就有三十种痛苦；拥有二十件喜爱事物的人，他们就有二十种痛苦；拥有十件喜爱事物的人，他们就有十种痛苦；拥有九件喜爱事物的人，他们就有九种痛苦；拥有八件喜爱事物的人，他们就有八种痛苦；拥有七件喜爱事物的人，他们就有七种痛苦；拥有六件喜爱事物的人，他们就有六种痛苦；拥有五件喜爱事物的人，他们就有五种痛苦；拥有四件喜爱事物的人，他们就有四种痛苦；拥有三件喜爱事物的人，他们就有三种痛苦；拥有两件喜爱事物的人，他们就有两种痛苦；拥有一件喜爱事物的人，他们就有一种痛苦；没有任何喜爱事物的人，他们就没有痛苦。我说他们是无忧愁、离尘垢、无苦恼的。”

世尊了知这个情况后，在那时诵出此自说语（感兴语）：

“世间任何的忧愁、悲叹，

以及种种形式的痛苦；

这些都由‘喜爱’而生起，

若无‘喜爱’，这些就不存在。

因此，那些幸福、无忧愁的人，

是世间任何地方都没有‘喜爱’的人；

所以，想要达到无忧、离尘（的境界），

就不应在世间任何地方产生‘喜爱’。”（第八）

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/8. Pāṭaligāmiyavagga 波吒离村人品 (Ud 8, 71-80)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.9 Paṭhamadabbasutta 陀骠一 (Ud 8.9, 79)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Paṭhamadabbasuttaṃ

79. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho āyasmā dabbo mallaputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā dabbo mallaputto bhagavantaṃ etadavoca – “parinibbānakālo me dāni, sugatā”ti. “Yassadāni tvaṃ, dabba, kālaṃ maññasī”ti.

Atha kho āyasmā dabbo mallaputto uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā vehāsaṃ abbhuggantvā ākāse antalikkhe pallaṅkena nisīditvā tejodhātuṃ samāpajjitvā vuṭṭhahitvā parinibbāyi.

Atha kho āyasmato dabbassa mallaputtassa vehāsaṃ abbhuggantvā ākāse antalikkhe pallaṅkena nisīditvā tejodhātuṃ samāpajjitvā vuṭṭhahitvā parinibbutassa sarīrassa jhāyamānassa ḍayhamānassa neva chārikā paññāyittha na masi. Seyyathāpi nāma sappissa vā telassa vā jhāyamānassa ḍayhamānassa neva chārikā paññāyati na masi; evameva āyasmato dabbassa mallaputtassa vehāsaṃ abbhuggantvā ākāse antalikkhe pallaṅkena nisīditvā tejodhātuṃ samāpajjitvā vuṭṭhahitvā parinibbutassa sarīrassa jhāyamānassa ḍayhamānassa neva chārikā paññāyittha na masīti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Abhedi kāyo nirodhi saññā,

Vedanā sītibhaviṃsu [pītidahaṃsu (sī. pī.), sītidahiṃsu (ka.)] sabbā;

Vūpasamiṃsu saṅkhārā,

Viññāṇaṃ atthamāgamā”ti. navamaṃ;

☸---------------------------------------------------------------------

九

如是我闻。那时，世尊住在王舍城的竹林迦兰陀迦园。尊者陀骠摩罗子来到世尊跟前，顶礼世尊后，坐在一旁。坐在一旁的尊者陀骠摩罗子对世尊这样说：“善逝！现在是我入涅槃的时候了。”世尊说：“陀骠！你认为现在是时候，就去做吧。”尊者陀骠摩罗子就从座位上起来，顶礼世尊，向右绕行后飞升到空中，在虚空中盘腿而坐，进入火界定，出定后便入涅槃。当飞升到空中、在虚空中盘腿而坐、进入火界定、出定而入涅槃的尊者陀骠摩罗子的身体燃烧时，完全没有留下灰烬和烟尘。就像酥油或麻油燃烧时，完全不留下灰烬和烟尘一样；同样地，当飞升到空中、在虚空中盘腿而坐、进入火界定、出定而入涅槃的尊者陀骠摩罗子的身体燃烧时，也完全没有留下灰烬和烟尘。世尊知道这件事后，那时便诵出这自说偈：

“身体毁坏想寂灭，所有感受皆息止，诸行运作都平息，意识最终也灭尽。”

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《3》Udānapāḷi 自说经 (Ud 1-8, 1-80)/8. Pāṭaligāmiyavagga 波吒离村人品 (Ud 8, 71-80)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 8.10 Dutiyadabbasutta 陀骠二 (Ud 8.10, 80)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Dutiyadabbasuttaṃ

80. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Dabbassa, bhikkhave, mallaputtassa vehāsaṃ abbhuggantvā ākāse antalikkhe pallaṅkena nisīditvā tejodhātuṃ samāpajjitvā vuṭṭhahitvā parinibbutassa sarīrassa jhāyamānassa ḍayhamānassa neva chārikā paññāyittha na masi. Seyyathāpi nāma sappissa vā telassa vā jhāyamānassa ḍayhamānassa neva chārikā paññāyati na masi; evameva kho, bhikkhave, dabbassa mallaputtassa vehāsaṃ abbhuggantvā ākāse antalikkhe pallaṅkena nisīditvā tejodhātuṃ samāpajjitvā vuṭṭhahitvā parinibbutassa sarīrassa jhāyamānassa ḍayhamānassa neva chārikā paññāyittha na masī”ti.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –

“Ayoghanahatasseva, jalato jātavedaso [jātavedassa (syā.)];

Anupubbūpasantassa, yathā na ñāyate gati.

Evaṃ sammāvimuttānaṃ, kāmabandhoghatārinaṃ;

Paññāpetuṃ gati natthi, pattānaṃ acalaṃ sukhan”ti. dasamaṃ;

Pāṭaligāmiyavaggo [pāṭaligāmavaggo (ka.)] aṭṭhamo.

Tassuddānaṃ –

Nibbānā caturo vuttā, cundo pāṭaligāmiyā;

Dvidhāpatho visākhā ca, dabbena saha te dasāti.

Udāne vaggānamuddānaṃ –

Vaggamidaṃ paṭhamaṃ varabodhi, vaggamidaṃ dutiyaṃ mucalindo;

Nandakavaggavaro tatiyo tu, meghiyavaggavaro ca catuttho.

Pañcamavaggavarantidha soṇo, chaṭṭhamavaggavaranti jaccandho [chaṭṭhamavaggavaraṃ tu tamandho (sī. ka.)];

Sattamavaggavaranti ca cūḷo, pāṭaligāmiyamaṭṭhamavaggo [pāṭaligāmiyavaraṭṭhamavaggo (syā. kaṃ. pī.), pāṭaligāmavaraṭṭhamavaggo (sī. ka.)].

Asītimanūnakasuttavaraṃ, vaggamidaṭṭhakaṃ suvibhattaṃ;

Dassitaṃ cakkhumatā vimalena, addhā hi taṃ udānamitīdamāhu [atthāyetaṃ udānamitimāhu (ka.), saddhā hi taṃ udānantidamāhu (syā. kaṃ pī.)].

Udānapāḷi niṭṭhitā.

☸---------------------------------------------------------------------

十

如是我闻。那时，世尊住在舍卫城的祇陀林给孤独园。那时，世尊对众比丘说：“诸位比丘！”那些比丘回答世尊：“尊者！”世尊这样说：“诸位比丘！陀骠摩罗子飞升到空中，在虚空中盘腿而坐，进入火界定，出定后便入涅槃，其身体燃烧时，完全没有留下灰烬和烟尘。就像酥油或麻油燃烧时，完全不留下灰烬和烟尘一样；同样地，诸位比丘！陀骠摩罗子飞升到空中，在虚空中盘腿而坐，进入火界定，出定后入涅槃，其身体燃烧时，完全没有留下灰烬和烟尘。”世尊知道这件事后，那时便诵出这自说偈：

“犹如铁锤击铁砧，火焰燃烧渐熄灭，不知其去向何方；如是正解脱之人，渡过爱欲之瀑流，已达不动安稳乐，其归处无可探知。”

波吒离村人品第八

摄颂说：

涅槃四经说，纯陀波吒离，歧路毗舍佉，陀骠共为十。

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/1. Ekakanipāta 一集 (Iti 1, 1-27)/1.1 Paṭhamavagga 第一品 (Iti 1.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.1 Lobhasutta 贪 (Iti 1.1)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

Namo tassa bhagavato arahato sammāsambuddhassa

Khuddakanikāye

Itivuttakapāḷi

1. Ekakanipāto

1. Paṭhamavaggo

1. Lobhasuttaṃ

1. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Ekadhammaṃ, bhikkhave, pajahatha; ahaṃ vo pāṭibhogo anāgāmitāya. Katamaṃ ekadhammaṃ? Lobhaṃ, bhikkhave, ekadhammaṃ pajahatha; ahaṃ vo pāṭibhogo anāgāmitāyā”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Yena lobhena luddhāse, sattā gacchanti duggatiṃ;

Taṃ lobhaṃ sammadaññāya, pajahanti vipassino;

Pahāya na punāyanti, imaṃ lokaṃ kudācanan”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Paṭhamaṃ.

☸---------------------------------------------------------------------

如是语经

皈命彼世尊 应供 正等觉者

一集 第一品

一 （一、一、一）

这是世尊所说，我听闻阿罗汉如此说：“诸位比丘！你们应当断除一种法；我为你们担保不还果。是哪一种法呢？诸位比丘！就是贪。你们应当断除贪这一种法；我为你们担保不还果。”世尊说了这个含义。关于这点，经中如此说道：

“众生因贪婪，为贪所束缚，由此趋恶趣；具内观之人，完全了知贪，将之断除弃；断除之后永不再来此世间。”

这也是世尊所说的含义，我如此听闻。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/1. Ekakanipāta 一集 (Iti 1, 1-27)/1.1 Paṭhamavagga 第一品 (Iti 1.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.2 Dosasutta 瞋 (Iti 1.2)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dosasuttaṃ

2. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Ekadhammaṃ, bhikkhave, pajahatha; ahaṃ vo pāṭibhogo anāgāmitāya. Katamaṃ ekadhammaṃ? Dosaṃ, bhikkhave, ekadhammaṃ pajahatha; ahaṃ vo pāṭibhogo anāgāmitāyā”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Yena dosena duṭṭhāse, sattā gacchanti duggatiṃ;

Taṃ dosaṃ sammadaññāya, pajahanti vipassino;

Pahāya na punāyanti, imaṃ lokaṃ kudācanan”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Dutiyaṃ.

☸---------------------------------------------------------------------

二 （一、一、二）

这是世尊所说，我听闻阿罗汉如此说：“诸位比丘！你们应当断除一种法；我为你们担保不还果。是哪一种法呢？诸位比丘！就是瞋。你们应当断除瞋这一种法；我为你们担保不还果。”世尊说了这个含义。关于这点，经中如此说道：

“众生因瞋恚，为恶所染污，由此趋恶趣；具内观之人，完全了知瞋，将之断除弃；断除之后永不再来此世间。”

这也是世尊所说的含义，我如此听闻。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/1. Ekakanipāta 一集 (Iti 1, 1-27)/1.1 Paṭhamavagga 第一品 (Iti 1.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.3 Mohasutta 痴 (Iti 1.3)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Mohasuttaṃ

3. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Ekadhammaṃ, bhikkhave, pajahatha; ahaṃ vo pāṭibhogo anāgāmitāya. Katamaṃ ekadhammaṃ? Mohaṃ, bhikkhave, ekadhammaṃ pajahatha; ahaṃ vo pāṭibhogo anāgāmitāyā”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Yena mohena mūḷhāse, sattā gacchanti duggatiṃ;

Taṃ mohaṃ sammadaññāya, pajahanti vipassino;

Pahāya na punāyanti, imaṃ lokaṃ kudācanan”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Tatiyaṃ.

☸---------------------------------------------------------------------

三 （一、一、三）

这是世尊所说，我听闻阿罗汉如此说：“诸位比丘！你们应当断除一种法；我为你们担保不还果。是哪一种法呢？诸位比丘！就是痴。你们应当断除痴这一种法；我为你们担保不还果。”世尊说了这个含义。关于这点，经中如此说道：

“众生因愚痴，为痴所迷惑，由此趋恶趣；具内观之人，完全了知痴，将之断除弃；断除之后永不再来此世间。”

这也是世尊所说的含义，我如此听闻。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/1. Ekakanipāta 一集 (Iti 1, 1-27)/1.1 Paṭhamavagga 第一品 (Iti 1.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.4 Kodhasutta 忿 (Iti 1.4)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Kodhasuttaṃ

4. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Ekadhammaṃ, bhikkhave, pajahatha; ahaṃ vo pāṭibhogo anāgāmitāya. Katamaṃ ekadhammaṃ? Kodhaṃ, bhikkhave, ekadhammaṃ pajahatha; ahaṃ vo pāṭibhogo anāgāmitāyā”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Yena kodhena kuddhāse, sattā gacchanti duggatiṃ;

Taṃ kodhaṃ sammadaññāya, pajahanti vipassino;

Pahāya na punāyanti, imaṃ lokaṃ kudācanan”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Catutthaṃ.

☸---------------------------------------------------------------------

四 （一、一、四）

这是世尊所说，我听闻阿罗汉如此说：“诸位比丘！你们应当断除一种法；我为你们担保不还果。是哪一种法呢？诸位比丘！就是忿。你们应当断除忿这一种法；我为你们担保不还果。”世尊说了这个含义。关于这点，经中如此说道：

“众生因忿怒，为怒所驱使，由此趋恶趣；具内观之人，完全了知忿，将之断除弃；断除之后永不再来此世间。”

这也是世尊所说的含义，我如此听闻。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/1. Ekakanipāta 一集 (Iti 1, 1-27)/1.1 Paṭhamavagga 第一品 (Iti 1.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.5 Makkhasutta 覆 (Iti 1.5)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Makkhasuttaṃ

5. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Ekadhammaṃ, bhikkhave, pajahatha; ahaṃ vo pāṭibhogo anāgāmitāya. Katamaṃ ekadhammaṃ? Makkhaṃ, bhikkhave, ekadhammaṃ pajahatha; ahaṃ vo pāṭibhogo anāgāmitāyā”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Yena makkhena makkhāse [makkhitāse (syā.)], sattā gacchanti duggatiṃ;

Taṃ makkhaṃ sammadaññāya, pajahanti vipassino;

Pahāya na punāyanti, imaṃ lokaṃ kudācanan”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Pañcamaṃ.

☸---------------------------------------------------------------------

五 （一、一、五）

这是世尊所说，我听闻阿罗汉如此说：“诸位比丘！你们应当断除一种法；我为你们担保不还果。是哪一种法呢？诸位比丘！就是覆藏。你们应当断除覆藏这一种法；我为你们担保不还果。”世尊说了这个含义。关于这点，经中如此说道：

“众生因覆藏，被其所覆盖，由此趋恶趣；具内观之人，完全了知覆，将之断除弃；断除之后永不再来此世间。”

这也是世尊所说的含义，我如此听闻。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/1. Ekakanipāta 一集 (Iti 1, 1-27)/1.1 Paṭhamavagga 第一品 (Iti 1.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.6 Mānasutta 慢 (Iti 1.6)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Mānasuttaṃ

6. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Ekadhammaṃ, bhikkhave, pajahatha; ahaṃ vo pāṭibhogo anāgāmitāya. Katamaṃ ekadhammaṃ? Mānaṃ, bhikkhave, ekadhammaṃ pajahatha; ahaṃ vo pāṭibhogo anāgāmitāyā”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Yena mānena mattāse, sattā gacchanti duggatiṃ;

Taṃ mānaṃ sammadaññāya, pajahanti vipassino;

Pahāya na punāyanti, imaṃ lokaṃ kudācanan”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

六 （一、一、六）

这是世尊所说，我听闻阿罗汉如此说：“诸位比丘！你们应当断除一种法；我为你们担保不还果。是哪一种法呢？诸位比丘！就是慢。你们应当断除慢这一种法；我为你们担保不还果。”世尊说了这个含义。关于这点，经中如此说道：

“众生因我慢，沉醉于慢心，由此趋恶趣；具内观之人，完全了知慢，将之断除弃；断除之后永不再来此世间。”

这也是世尊所说的含义，我如此听闻。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/1. Ekakanipāta 一集 (Iti 1, 1-27)/1.1 Paṭhamavagga 第一品 (Iti 1.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.7 Sabbapariññāsutta 遍知一切 (Iti 1.7)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Sabbapariññāsuttaṃ

7. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Sabbaṃ, bhikkhave, anabhijānaṃ aparijānaṃ tattha cittaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Sabbañca kho, bhikkhave, abhijānaṃ parijānaṃ tattha cittaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Yo sabbaṃ sabbato ñatvā, sabbatthesu na rajjati;

Sa ve sabbapariññā [sabbaṃ pariññā (syā. pī.)] so, sabbadukkhamupaccagā”ti [sabbaṃ dukkhaṃ upaccagāti (syā.), sabbadukkhaṃ upaccagāti (pī. aṭṭha.)].

Ayampi attho vutto bhagavatā, iti me sutanti. Sattamaṃ.

☸---------------------------------------------------------------------

七 （一、一、七）

这是世尊所说，我听闻阿罗汉如此说：“诸位比丘！对于一切法，若不了知、不遍知，心不离染、不断除者，则不能灭尽诸苦。然而，诸位比丘！对于一切法，若了知、遍知，心能离染、能断除者，则能够灭尽诸苦。”世尊说了这个含义。关于这点，经中如此说道：

“若人从一切方面了知一切法，于一切处皆无执着；他确实是遍知者，已超越一切苦。”

这也是世尊所说的含义，我如此听闻。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/1. Ekakanipāta 一集 (Iti 1, 1-27)/1.1 Paṭhamavagga 第一品 (Iti 1.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.8 Mānapariññāsutta 遍知慢 (Iti 1.8)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Mānapariññāsuttaṃ

8. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Mānaṃ, bhikkhave, anabhijānaṃ aparijānaṃ tattha cittaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Mānañca kho, bhikkhave, abhijānaṃ parijānaṃ tattha cittaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Mānupetā ayaṃ pajā, mānaganthā bhave ratā;

Mānaṃ aparijānantā, āgantāro punabbhavaṃ.

“Ye ca mānaṃ pahantvāna, vimuttā mānasaṅkhaye;

Te mānaganthābhibhuno, sabbadukkhamupaccagun”ti [sabbadukkhaṃ upaccagunti (pī.), sabbaṃ dukkhaṃ upaccagunti (aṭṭhakathā)].

Ayampi attho vutto bhagavatā, iti me sutanti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

八 （一、一、八）

这是世尊所说，我听闻阿罗汉如此说：“诸位比丘！对于慢，若不了知、不遍知，心不离染、不断除者，则不能灭尽诸苦。然而，诸位比丘！对于慢，若了知、遍知，心能离染、能断除者，则能够灭尽诸苦。”世尊说了这个含义。关于这点，经中如此说道：

“这些人充满我慢，受慢束缚，乐于轮回；不能遍知我慢，必将再次受生。而那些断除我慢，从慢的摧毁中解脱者；他们已克服慢的束缚，超越了一切苦。”

这也是世尊所说的含义，我如此听闻。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/1. Ekakanipāta 一集 (Iti 1, 1-27)/1.1 Paṭhamavagga 第一品 (Iti 1.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.9 Lobhapariññāsutta 遍知贪 (Iti 1.9)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Lobhapariññāsuttaṃ

9. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Lobhaṃ, bhikkhave, anabhijānaṃ aparijānaṃ tattha cittaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Lobhañca kho, bhikkhave, abhijānaṃ parijānaṃ tattha cittaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Yena lobhena luddhāse, sattā gacchanti duggatiṃ;

Taṃ lobhaṃ sammadaññāya, pajahanti vipassino;

Pahāya na punāyanti, imaṃ lokaṃ kudācanan”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Navamaṃ.

☸---------------------------------------------------------------------

九 （一、一、九）

这是世尊所说，我听闻阿罗汉如此说：“诸位比丘！对于贪，若不了知、不遍知，心不离染、不断除者，则不能灭尽诸苦。然而，诸位比丘！对于贪，若了知、遍知，心能离染、能断除者，则能够灭尽诸苦。”世尊说了这个含义。关于这点，经中如此说道：

“众生因贪婪，为贪所束缚，由此趋恶趣；具内观之人，完全了知贪，将之断除弃；断除之后永不再来此世间。”

这也是世尊所说的含义，我如此听闻。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/1. Ekakanipāta 一集 (Iti 1, 1-27)/1.1 Paṭhamavagga 第一品 (Iti 1.1-10)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.1.10 Dosapariññāsutta 遍知瞋 (Iti 1.10)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Dosapariññāsuttaṃ

10. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Dosaṃ, bhikkhave, anabhijānaṃ aparijānaṃ tattha cittaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Dosañca kho, bhikkhave, abhijānaṃ parijānaṃ tattha cittaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Yena dosena duṭṭhāse, sattā gacchanti duggatiṃ;

Taṃ dosaṃ sammadaññāya, pajahanti vipassino;

Pahāya na punāyanti, imaṃ lokaṃ kudācanan”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Dasamaṃ.

Paṭhamo vaggo niṭṭhito.

Tassuddānaṃ –

Rāgadosā atha moho, kodhamakkhā mānaṃ sabbaṃ;

Mānato rāgadosā puna dve, pakāsitā vaggamāhu paṭhamanti.

☸---------------------------------------------------------------------

十 （一、一、一〇）

这是世尊所说，我听闻阿罗汉如此说：“诸位比丘！对于瞋，若不了知、不遍知，心不离染、不断除者，则不能灭尽诸苦。然而，诸位比丘！对于瞋，若了知、遍知，心能离染、能断除者，则能够灭尽诸苦。”世尊说了这个含义。关于这点，经中如此说道：

“众生因瞋恚，为恶所染污，由此趋恶趣；具内观之人，完全了知瞋，将之断除弃；断除之后永不再来此世间。”

这也是世尊所说的含义，我如此听闻。

第一品结束

摄颂曰：

贪(一)、瞋(二)、痴(三)、忿(四)、覆(五)、慢(六)、一切(七)、慢(八)、贪(九)、瞋(十)，此为宣示的第一品。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/1. Ekakanipāta 一集 (Iti 1, 1-27)/1.2 Dutiyavagga 第二品 (Iti 1.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.1 Mohapariññāsutta 遍知痴 (Iti 1.11)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyavaggo

1. Mohapariññāsuttaṃ

11. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Mohaṃ, bhikkhave, anabhijānaṃ aparijānaṃ tattha cittaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Mohañca kho, bhikkhave, abhijānaṃ parijānaṃ tattha cittaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Yena mohena mūḷhāse, sattā gacchanti duggatiṃ;

Taṃ mohaṃ sammadaññāya, pajahanti vipassino;

Pahāya na punāyanti, imaṃ lokaṃ kudācanan”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Paṭhamaṃ.

☸---------------------------------------------------------------------

一集 第二品

十一 （一、二、一）

这是世尊所说，我听闻阿罗汉如此说：“诸位比丘！对于痴，若不了知、不遍知，心不离染、不断除者，则不能灭尽诸苦。然而，诸位比丘！对于痴，若了知、遍知，心能离染、能断除者，则能够灭尽诸苦。”世尊说了这个含义。关于这点，经中如此说道：

“众生因愚痴，为痴所迷惑，由此趋恶趣；具内观之人，完全了知痴，将之断除弃；断除之后永不再来此世间。”

这也是世尊所说的含义，我如此听闻。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/1. Ekakanipāta 一集 (Iti 1, 1-27)/1.2 Dutiyavagga 第二品 (Iti 1.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.2 Kodhapariññāsutta 遍知忿 (Iti 1.12)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Kodhapariññāsuttaṃ

12. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Kodhaṃ, bhikkhave, anabhijānaṃ aparijānaṃ tattha cittaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Kodhañca kho, bhikkhave, abhijānaṃ parijānaṃ tattha cittaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Yena kodhena kuddhāse, sattā gacchanti duggatiṃ;

Taṃ kodhaṃ sammadaññāya, pajahanti vipassino;

Pahāya na punāyanti, imaṃ lokaṃ kudācanan”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Dutiyaṃ.

☸---------------------------------------------------------------------

十二 （一、二、二）

这是世尊所说，我听闻阿罗汉如此说：“诸位比丘！对于忿，若不了知、不遍知，心不离染、不断除者，则不能灭尽诸苦。然而，诸位比丘！对于忿，若了知、遍知，心能离染、能断除者，则能够灭尽诸苦。”世尊说了这个含义。关于这点，经中如此说道：

“众生因忿怒，为怒所驱使，由此趋恶趣；具内观之人，完全了知忿，将之断除弃；断除之后永不再来此世间。”

这也是世尊所说的含义，我如此听闻。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/1. Ekakanipāta 一集 (Iti 1, 1-27)/1.2 Dutiyavagga 第二品 (Iti 1.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.3 Makkhapariññāsutta 遍知覆 (Iti 1.13)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3.Makkhapariññāsuttaṃ

13. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Makkhaṃ, bhikkhave, anabhijānaṃ aparijānaṃ tattha cittaṃ avirājayaṃ appajahaṃ abhabbo dukkhakkhayāya. Makkhañca kho, bhikkhave, abhijānaṃ parijānaṃ tattha cittaṃ virājayaṃ pajahaṃ bhabbo dukkhakkhayāyā”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Yena makkhena makkhāse, sattā gacchanti duggatiṃ;

Taṃ makkhaṃ sammadaññāya, pajahanti vipassino;

Pahāya na punāyanti, imaṃ lokaṃ kudācanan”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Tatiyaṃ.

☸---------------------------------------------------------------------

一三 （一、二、三）

我听到阿罗汉这样说，世尊这样说：“各位比丘！对于‘覆’（抹杀他人善行、虚伪），不识知、不遍知，心不于此离染、不舍断的人，不能够灭尽痛苦。然而，各位比丘！对于‘覆’，识知、遍知，心于此离染、舍断的人，能够灭尽痛苦。”世尊说了这个含义，这里（偈颂）是这样说的：

“被虚伪所覆盖， 有情众生趋向恶趣；

具内观智慧的人， 正确认知后断除那虚伪；

舍断之后， 绝不再来此世间。”

我听闻世尊说了这个含义。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/1. Ekakanipāta 一集 (Iti 1, 1-27)/1.2 Dutiyavagga 第二品 (Iti 1.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.4 Avijjānīvaraṇasutta 无明盖 (Iti 1.14)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Avijjānīvaraṇasuttaṃ

14. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Nāhaṃ, bhikkhave, aññaṃ ekanīvaraṇampi samanupassāmi yena [yenevaṃ (?)] nīvaraṇena nivutā pajā dīgharattaṃ sandhāvanti saṃsaranti yathayidaṃ, bhikkhave, avijjānīvaraṇaṃ [avijjānīvaraṇena (?)]. Avijjānīvaraṇena hi, bhikkhave, nivutā pajā dīgharattaṃ sandhāvanti saṃsarantī”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Natthañño ekadhammopi, yenevaṃ [yeneva (sī. pī. ka.)] nivutā pajā;

Saṃsaranti ahorattaṃ, yathā mohena āvutā.

“Ye ca mohaṃ pahantvāna, tamokhandhaṃ [tamokkhandhaṃ (sī. syā. pī.)] padālayuṃ;

Na te puna saṃsaranti, hetu tesaṃ na vijjatī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Catutthaṃ.

☸---------------------------------------------------------------------

一四 （一、二、四）

我听到阿罗汉这样说，世尊这样说：“各位比丘！我没有看到任何其他的‘一盖’，能像这‘无明盖’一样。众生被这［无明］盖所覆盖，长久以来不断奔走、轮回于生死之中。为什么呢？各位比丘！因为众生被无明盖所覆盖，长夜之中不断奔走、轮回。”世尊说了这个含义，这里（偈颂）是这样说的：

“没有其他任何一种法， 能像这样覆盖众生；

让他们日夜轮回， 如同被愚痴所覆盖。

然而那些舍断了愚痴， 破除了黑暗蕴集的人，

他们不再轮回， 因为导致轮回的原因已不存在。”

我听闻世尊说了这个含义。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/1. Ekakanipāta 一集 (Iti 1, 1-27)/1.2 Dutiyavagga 第二品 (Iti 1.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.5 Taṇhāsaṃyojanasutta 爱结 (Iti 1.15)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Taṇhāsaṃyojanasuttaṃ

15. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Nāhaṃ, bhikkhave, aññaṃ ekasaṃyojanampi samanupassāmi yena [yenevaṃ (syā.)] saṃyojanena saṃyuttā sattā dīgharattaṃ sandhāvanti saṃsaranti yathayidaṃ, bhikkhave, taṇhāsaṃyojanaṃ [taṇhāsaṃyojanena (?)]. Taṇhāsaṃyojanena hi, bhikkhave, saṃyuttā sattā dīgharattaṃ sandhāvanti saṃsarantī”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Taṇhādutiyo puriso, dīghamaddhāna saṃsaraṃ;

Itthabhāvaññathābhāvaṃ [itthambhāvaññathābhāvaṃ (syā.)], saṃsāraṃ nātivattati.

“Etamādīnavaṃ [evamādīnavaṃ (sī. pī. ka.)] ñatvā, taṇhaṃ [taṇhā (sī. ka.)] dukkhassa sambhavaṃ;

Vītataṇho anādāno, sato bhikkhu paribbaje”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Pañcamaṃ.

☸---------------------------------------------------------------------

一五 （一、二、五）

我听到阿罗汉这样说，世尊这样说：“各位比丘！我没有看到任何其他的‘一结’，能像这‘爱结’（渴爱之结）一样。有情众生与此结相应（被束缚），长久以来不断奔走、轮回。为什么呢？各位比丘！因为与爱结相应，有情众生才长久以来不断奔走、轮回。”世尊说了这个含义，这里（偈颂）是这样说的：

“以渴爱为伴侣的人， 在漫长的时间里轮回；

经历这种或那种存在状态， 无法超越轮回。

了知渴爱是祸患， 是痛苦生起的根源；

无渴爱、无执取、具念的比丘应当游方修行。”

我听闻世尊说了这个含义。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/1. Ekakanipāta 一集 (Iti 1, 1-27)/1.2 Dutiyavagga 第二品 (Iti 1.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.6 Paṭhamasekhasutta 学一 (Iti 1.16)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Paṭhamasekhasuttaṃ

16. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Sekhassa, bhikkhave, bhikkhuno appattamānasassa anuttaraṃ yogakkhemaṃ patthayamānassa viharato ajjhattikaṃ aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi yaṃ evaṃ bahūpakāraṃ yathayidaṃ, bhikkhave, yoniso manasikāro. Yoniso, bhikkhave, bhikkhu manasi karonto akusalaṃ pajahati, kusalaṃ bhāvetī”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Yoniso manasikāro, dhammo sekhassa bhikkhuno;

Natthañño evaṃ bahukāro, uttamatthassa pattiyā;

Yoniso padahaṃ bhikkhu, khayaṃ dukkhassa pāpuṇe”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

一六（一、二、六）

我听到阿罗汉这样说，世尊这样说：“各位比丘！对于有学（尚未证得阿罗汉果）、心尚未达到目标、正为求无上解脱安稳而住的比丘，说到内在的因素时，各位比丘！我没有看到任何其他单一因素，能像这‘如理作意’（明智的注意）一样有如此大的助益。各位比丘！如理作意的比丘，舍断不善法，培育善法。”世尊说了这个含义，这里（偈颂）是这样说的：

“如理作意， 是有学比丘的正法；

没有其他法能有如此大的助益， 为了证得最高的目标；

比丘如理地精勤努力， 将能达到痛苦的灭尽。”

我听闻世尊说了这个含义。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/1. Ekakanipāta 一集 (Iti 1, 1-27)/1.2 Dutiyavagga 第二品 (Iti 1.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.7 Dutiyasekhasutta 学二 (Iti 1.17)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Dutiyasekhasuttaṃ

17. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Sekhassa, bhikkhave, bhikkhuno appattamānasassa anuttaraṃ yogakkhemaṃ patthayamānassa viharato bāhiraṃ aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi yaṃ evaṃ bahūpakāraṃ yathayidaṃ, bhikkhave, kalyāṇamittatā. Kalyāṇamitto, bhikkhave, bhikkhu akusalaṃ pajahati, kusalaṃ bhāvetī”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Kalyāṇamitto yo bhikkhu, sappatisso sagāravo;

Karaṃ mittānaṃ vacanaṃ, sampajāno patissato;

Pāpuṇe anupubbena, sabbasaṃyojanakkhayan”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Sattamaṃ.

☸---------------------------------------------------------------------

一七（一、二、七）

我听到阿罗汉这样说，世尊这样说：“各位比丘！对于有学、心尚未达到目标、正为求无上解脱安稳而住的比丘，说到外在的因素时，各位比丘！我没有看到任何其他单一因素，能像这‘善知识（善友谊）’一样有如此大的助益。各位比丘！有善知识的比丘，舍断不善法，培育善法。”世尊说了这个含义，这里（偈颂）是这样说的：

“有善知识的比丘， 顺从且恭敬；

遵行善友的言教， 具足正知与正念；

他将逐步达到 一切结缚的灭尽。”

我听闻世尊说了这个含义。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/1. Ekakanipāta 一集 (Iti 1, 1-27)/1.2 Dutiyavagga 第二品 (Iti 1.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.8 Saṅghabhedasutta 破僧 (Iti 1.18)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Saṅghabhedasuttaṃ

18. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Ekadhammo, bhikkhave, loke uppajjamāno uppajjati bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṃ. Katamo ekadhammo? Saṅghabhedo. Saṅghe kho pana, bhikkhave, bhinne aññamaññaṃ bhaṇḍanāni ceva honti, aññamaññaṃ paribhāsā ca honti, aññamaññaṃ parikkhepā ca honti, aññamaññaṃ pariccajanā ca honti. Tattha appasannā ceva nappasīdanti, pasannānañca ekaccānaṃ aññathattaṃ hotī”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Āpāyiko nerayiko, kappaṭṭho saṅghabhedako;

Vaggārāmo adhammaṭṭho, yogakkhemā padhaṃsati [yogakkhemato dhaṃsati (syā. pī.), yogakkhemā vimaṃsati (sī. ka.)];

Saṅghaṃ samaggaṃ bhetvāna [bhitvāna (sī. ka.), bhinditvā (cūḷava. 354; a. ni. 10.39)], kappaṃ nirayamhi paccatī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

一八（一、二、八）

我听到阿罗汉这样说，世尊这样说：“各位比丘！有一种法在世间生起时，是为了许多人的无益、许多人的不乐，是为了众多人的损害、无益、痛苦，是为了天界和人界的痛苦而生起。是哪一种法呢？是僧团的分裂。而且，各位比丘！当僧团分裂时，就会有互相争吵，互相责骂，互相攻击，互相舍弃。在这种情况下，没有净信的人不会生起净信，而已有净信的某些人（信心）会变质。”世尊说了这个含义，这里（偈颂）是这样说的：

“制造僧团分裂者， 堕入恶道地狱，受苦一劫；

他喜乐于分裂，立足于非法， 从（解脱的）安稳中堕落；

分裂了和合的僧团后， 他在地狱中被烧煮一劫。”

我听闻世尊说了这个含义。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/1. Ekakanipāta 一集 (Iti 1, 1-27)/1.2 Dutiyavagga 第二品 (Iti 1.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.9 Saṅghasāmaggīsutta 和合僧 (Iti 1.19)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Saṅghasāmaggīsuttaṃ

19. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Ekadhammo, bhikkhave, loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṃ. Katamo ekadhammo? Saṅghasāmaggī. Saṅghe kho pana, bhikkhave, samagge na ceva aññamaññaṃ bhaṇḍanāni honti, na ca aññamaññaṃ paribhāsā honti, na ca aññamaññaṃ parikkhepā honti, na ca aññamaññaṃ pariccajanā honti. Tattha appasannā ceva pasīdanti, pasannānañca bhiyyobhāvo hotī”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Sukhā saṅghassa sāmaggī, samaggānañcanuggaho;

Samaggarato dhammaṭṭho, yogakkhemā na dhaṃsati;

Saṅghaṃ samaggaṃ katvāna, kappaṃ saggamhi modatī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Navamaṃ.

☸---------------------------------------------------------------------

一九（一、二、九）

我听到阿罗汉这样说，世尊这样说：“各位比丘！有一种法在世间生起时，是为了许多人的利益、许多人的安乐，是为了众多人的福祉、利益、安乐，是为了天界和人界的安乐而生起。是哪一种法呢？是僧团的和合。而且，各位比丘！当僧团和合时，就不会有互相争吵，没有互相责骂，没有互相攻击，没有互相舍弃。在这种情况下，没有净信的人会生起净信，而已有净信的人（信心）会增长。”世尊说了这个含义，这里（偈颂）是这样说的：

“僧团的和合是安乐， 对和合者有助益；

喜乐和合、住于正法者， 不会从安稳中堕落；

促成僧团和合后， 在天界中享受快乐一劫。”

我听闻世尊说了这个含义。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/1. Ekakanipāta 一集 (Iti 1, 1-27)/1.2 Dutiyavagga 第二品 (Iti 1.11-20)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2.10 Paduṭṭhacittasutta 污心 (Iti 1.20)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Paduṭṭhacittasuttaṃ

20. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Idhāhaṃ, bhikkhave, ekaccaṃ puggalaṃ paduṭṭhacittaṃ evaṃ cetasā ceto paricca pajānāmi – ‘imamhi cāyaṃ samaye puggalo kālaṅkareyya yathābhataṃ nikkhitto evaṃ niraye’. Taṃ kissa hetu? Cittaṃ hissa, bhikkhave, paduṭṭhaṃ. Cetopadosahetu kho pana, bhikkhave, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjantī”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Paduṭṭhacittaṃ ñatvāna, ekaccaṃ idha puggalaṃ;

Etamatthañca byākāsi, buddho bhikkhūna santike.

“Imamhi cāyaṃ samaye, kālaṃ kayirātha puggalo;

Nirayaṃ upapajjeyya, cittaṃ hissa padūsitaṃ.

“Yathā haritvā nikkhipeyya, evameva tathāvidho;

Cetopadosahetu hi, sattā gacchanti duggatin”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Dasamaṃ.

Dutiyo vaggo niṭṭhito.

Tassuddānaṃ –

Moho kodho atha makkho, vijjā taṇhā sekhaduve ca;

Bhedo sāmaggipuggalo [mohakodha atha makkhāgato, mūhā kāmasekkhaduve; bhedasāmaggapuggalo ca (sī. ka.) mohakodhā atha makkho mohakāmā sekkhā duve; bhedamodā puggalo ca (syā. pī.)], vaggamāhu dutiyanti vuccatīti.

☸---------------------------------------------------------------------

二〇 （一、二、一〇）

我听到阿罗汉这样说，世尊这样说：“各位比丘！在此世间，我以心了知心，如此识知某一类怀有嗔恚污染之心的人的心：‘此人若在此时命终，将会像（东西）被带去放下一样被投入地狱’。这是什么原因呢？各位比丘！因为他的心确实已被污染（怀有嗔恚）。正是因为心的嗔恚污染，各位比丘！某些有情众生如此这般，在身体败坏、死亡之后，投生到苦界、恶趣、堕处、地狱中去。”世尊说了这个含义，这里（偈颂）是这样说的：

“了知此世间某类人怀有嗔恚心后， 佛陀在比丘们面前阐释了这个含义：

‘若此人在此刻死去， 他将投生地狱，因为他的心已被污染。’

就像（东西）被带走放下一样，正是如此； 实因心的嗔恚污染，有情众生去往恶趣。”

我听闻世尊说了这个含义。

摄颂曰：

痴（一一）、忿（一二）、及覆（一三）、痴（一四）、欲（一五）、有学（二：一六、一七），

破（一八）、悦（一九）、及人（二〇），以此称为品第二。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/1. Ekakanipāta 一集 (Iti 1, 1-27)/1.3 Tatiyavagga 第三品 (Iti 1.21-27)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.1 Pasannacittasutta 净心 (Iti 1.21)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Tatiyavaggo

1. Pasannacittasuttaṃ

21. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Idhāhaṃ, bhikkhave, ekaccaṃ puggalaṃ pasannacittaṃ evaṃ cetasā ceto paricca pajānāmi – ‘imamhi cāyaṃ samaye puggalo kālaṃ kareyya yathābhataṃ nikkhitto evaṃ sagge’. Taṃ kissa hetu? Cittaṃ hissa, bhikkhave, pasannaṃ. Cetopasādahetu kho pana, bhikkhave, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Pasannacittaṃ ñatvāna, ekaccaṃ idha puggalaṃ;

Etamatthañca byākāsi, buddho bhikkhūna santike.

“Imamhi cāyaṃ samaye, kālaṃ kayirātha puggalo;

Sugatiṃ upapajjeyya, cittaṃ hissa pasāditaṃ.

“Yathā haritvā nikkhipeyya, evameva tathāvidho;

Cetopasādahetu hi, sattā gacchanti suggatin”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Paṭhamaṃ.

☸---------------------------------------------------------------------

一集 第三品

二一 （一、三、一）

我听到阿罗汉这样说，世尊这样说：“各位比丘！在此世间，我以心了知心，如此识知某一类怀有清净（净信）心的人之心：‘此人若在此时命终，将会像（东西）被带去放下一样被安置于天界’。这是什么原因呢？各位比丘！因为他的心是清净的（有净信）。各位比丘！正因为心的清净（净信），某些有情众生如此这般，在身体败坏、死亡之后，投生到善趣、天界中去。”世尊说了这个含义，这里（偈颂）是这样说的：

“了知此世间某类人怀有净心后， 佛陀在比丘们面前阐释了这个含义：

‘若此心清净者在此刻死去， 他将投生善趣，因为他的心已清净。’

就像（东西）被带走放下一样，正是如此； 实因心的清净（净信），有情众生去往善趣。”

我听闻世尊说了这个含义。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/1. Ekakanipāta 一集 (Iti 1, 1-27)/1.3 Tatiyavagga 第三品 (Iti 1.21-27)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.2 Mettasutta 慈心 (Iti 1.22)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Mettasuttaṃ

22. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Mā, bhikkhave, puññānaṃ bhāyittha. Sukhassetaṃ, bhikkhave, adhivacanaṃ iṭṭhassa kantassa piyassa manāpassa yadidaṃ puññāni [puññānanti, (a. ni. 7.62)]. Abhijānāmi kho panāhaṃ, bhikkhave, dīgharattaṃ katānaṃ puññānaṃ iṭṭhaṃ kantaṃ piyaṃ manāpaṃ vipākaṃ paccanubhūtaṃ. Satta vassāni mettacittaṃ bhāvetvā satta saṃvaṭṭavivaṭṭakappe nayimaṃ lokaṃ punarāgamāsiṃ. Saṃvaṭṭamāne sudaṃ, bhikkhave, kappe ābhassarūpago homi; vivaṭṭamāne kappe suññaṃ brahmavimānaṃ upapajjāmi.

“Tatra sudaṃ, bhikkhave, brahmā homi mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī. Chattiṃsakkhattuṃ kho panāhaṃ, bhikkhave, sakko ahosiṃ devānamindo; anekasatakkhattuṃ rājā ahosiṃ cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Ko pana vādo padesarajjassa!

“Tassa mayhaṃ, bhikkhave, etadahosi – ‘kissa nu kho me idaṃ kammassa phalaṃ, kissa kammassa vipāko, yenāhaṃ etarahi evaṃmahiddhiko evaṃmahānubhāvo’ti? Tassa mayhaṃ, bhikkhave, etadahosi – ‘tiṇṇaṃ kho me idaṃ kammānaṃ phalaṃ, tiṇṇaṃ kammānaṃ vipāko, yenāhaṃ etarahi evaṃmahiddhiko evaṃmahānubhāvoti, seyyathidaṃ [seyyathīdaṃ (sī. syā. kaṃ. pī.)] – dānassa, damassa, saññamassā’”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Puññameva so sikkheyya, āyataggaṃ sukhudrayaṃ;

Dānañca samacariyañca, mettacittañca bhāvaye.

“Ete dhamme bhāvayitvā, tayo sukhasamuddaye [sukhasamudraye (sī. aṭṭha.)];

Abyāpajjhaṃ [abyāpajjaṃ (syā. ka.), abyābajjhaṃ (?)] sukhaṃ lokaṃ, paṇḍito upapajjatī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Dutiyaṃ.

☸---------------------------------------------------------------------

二二 （一、三、二）

我听到阿罗汉这样说，世尊这样说：“各位比丘！不要害怕福德。各位比丘！‘福德’是‘安乐’的同义词，是可意、可爱、可喜、可悦的同义词。各位比丘！我确实知道，我自己长久以来所作福德的可意、可爱、可喜、可悦的果报，都曾亲身经验过。因为修习慈心七年，我在七个坏灭与形成的劫之间，没有再回到这个世间来。各位比丘！当世界坏灭的劫时，我往生到光音天；当世界形成的劫时，我投生到空无一物的梵天宫殿。各位比丘！在那里，我曾是梵天、大梵天、征服者、不被征服者、全知者、自在掌控者。各位比丘！我曾三十六次成为天帝释（诸天之主）；曾无数百次成为转轮王，如法的法王，征服四方，国土稳固，具足七宝。更何况（只是）一个地方王国（的国王）呢！各位比丘！那时我这样想：‘我现在拥有如此大神通、如此大威力，这到底是我的什么业的果实？什么业的果报呢？’ 那时我又这样想：‘我现在拥有如此大神通、如此大威力，这确实是我的三种业的果实，三种业的果报，即：布施、调御、自制的［果报］。’”世尊说了这个含义，这里（偈颂）是这样说的：

“人应修学福德，它带来长远安乐，果报殊胜；

应修行布施、寂静行，以及培育慈心。

培育了这三种引生安乐之法后；

智者将投生到 无恼害的安乐世界。”

我听闻世尊说了这个含义。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/1. Ekakanipāta 一集 (Iti 1, 1-27)/1.3 Tatiyavagga 第三品 (Iti 1.21-27)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.3 Ubhayatthasutta 两利 (Iti 1.23)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Ubhayatthasuttaṃ

23. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Ekadhammo, bhikkhave, bhāvito bahulīkato ubho atthe samadhigayha tiṭṭhati – diṭṭhadhammikañceva atthaṃ samparāyikañca. Katamo ekadhammo? Appamādo kusalesu dhammesu. Ayaṃ kho, bhikkhave, ekadhammo bhāvito bahulīkato ubho atthe samadhigayha tiṭṭhati – diṭṭhadhammikañceva atthaṃ samparāyikañcā”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Appamādaṃ pasaṃsanti, puññakiriyāsu paṇḍitā;

Appamatto ubho atthe, adhigaṇhāti paṇḍito.

“Diṭṭhe dhamme ca yo attho, yo cattho samparāyiko;

Atthābhisamayā dhīro, paṇḍitoti pavuccatī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Tatiyaṃ.

☸---------------------------------------------------------------------

二三 （一、三、三）

我听到阿罗汉这样说，世尊这样说：“各位比丘！有一种法，如果加以培育、多加修习，就能把握并安住于两种利益——现世的利益和未来的利益。是哪一种法呢？是在善法上的不放逸。各位比丘！这确实就是那一种法，如果加以培育、多加修习，就能把握并安住于两种利益——现世的利益和未来的利益。”世尊说了这个含义，这里（偈颂）是这样说的：

“智者们称赞在福德行为中的不放逸；

不放逸的智者能获得两种利益。

即现法中的利益，以及未来的利益；

因彻底了悟此二利，贤者被称为‘智者’。”

我听闻世尊说了这个含义。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/1. Ekakanipāta 一集 (Iti 1, 1-27)/1.3 Tatiyavagga 第三品 (Iti 1.21-27)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.4 Aṭṭhipuñjasutta 积骨 (Iti 1.24)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Aṭṭhipuñjasuttaṃ

24. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Ekapuggalassa, bhikkhave, kappaṃ sandhāvato saṃsarato siyā evaṃ mahā aṭṭhikaṅkalo aṭṭhipuñjo aṭṭhirāsi yathāyaṃ vepullo pabbatoः sace saṃhārako assa, sambhatañca na vinasseyyā”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Ekassekena kappena, puggalassaṭṭhisañcayo;

Siyā pabbatasamo rāsi, iti vuttaṃ mahesinā.

“So kho panāyaṃ akkhāto, vepullo pabbato mahā;

Uttaro gijjhakūṭassa, magadhānaṃ giribbaje.

“Yato ca ariyasaccāni, sammappaññāya passati;

Dukkhaṃ dukkhasamuppādaṃ, dukkhassa ca atikkamaṃ;

Ariyañcaṭṭhaṅgikaṃ maggaṃ, dukkhūpasamagāminaṃ.

“Sa sattakkhattuṃ paramaṃ, sandhāvitvāna puggalo;

Dukkhassantakaro hoti, sabbasaṃyojanakkhayā”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Catutthaṃ.

☸---------------------------------------------------------------------

二四 （一、三、四）

我听到阿罗汉这样说，世尊这样说：“各位比丘！一个人在一劫中不断奔走、轮回，其骸骨、骨堆、骨积，可能会像这座毗补罗山一样巨大——假如能有收集者将其收集起来，并且所收集的不毁坏的话。”世尊说了这个含义，这里（偈颂）是这样说的：

“一个人在一劫中所积累的骨头，堆积起来可能如山一般巨大，大仙（佛陀）如是说。

（所说的那座山，）就是被称为毗补罗的大山，它在摩揭陀国，王舍城的灵鹫山之北。

（虽然轮回骨积如山，）但当一个人以正智慧见到四圣谛：

苦、苦的集起、苦的超越，

以及导向苦寂灭的八圣道时；

那个人最多再轮回七次之后，

因一切结缚的灭尽，就能成为终结痛苦者。”

我听闻世尊说了这个含义。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/1. Ekakanipāta 一集 (Iti 1, 1-27)/1.3 Tatiyavagga 第三品 (Iti 1.21-27)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.5 Musāvādasutta 妄语 (Iti 1.25)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Musāvādasuttaṃ

25. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Ekadhammaṃ atītassa, bhikkhave, purisapuggalassa nāhaṃ tassa kiñci pāpakammaṃ akaraṇīyanti vadāmi. Katamaṃ ekadhammaṃ? Yadidaṃ [yathayidaṃ (sī. syā. ka.), yathāyidaṃ (pī.)] bhikkhave, sampajānamusāvādo”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Ekadhammaṃ atītassa, musāvādissa jantuno;

Vitiṇṇaparalokassa, natthi pāpaṃ akāriyan”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Pañcamaṃ.

☸---------------------------------------------------------------------

二五 （一、三、五）

我听到阿罗汉这样说，世尊这样说：“各位比丘！对于超越了一种法的人，我说，对他而言，没有什么恶业是做不出来的。是哪一种法呢？各位比丘！那就是故意的妄语。”世尊说了这个含义，这里（偈颂）是这样说的：

“对于超越了一种法的人，即说妄语者，

那无视来世（果报）的人，没有什么是他做不出的恶。”

我听闻世尊说了这个含义。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/1. Ekakanipāta 一集 (Iti 1, 1-27)/1.3 Tatiyavagga 第三品 (Iti 1.21-27)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.6 Dānasutta 布施 (Iti 1.26)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Dānasuttaṃ

26. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Evañce, bhikkhave, sattā jāneyyuṃ dānasaṃvibhāgassa vipākaṃ yathāhaṃ jānāmi, na adatvā bhuñjeyyuṃ, na ca nesaṃ maccheramalaṃ cittaṃ pariyādāya tiṭṭheyya. Yopi nesaṃ assa carimo ālopo carimaṃ kabaḷaṃ, tatopi na asaṃvibhajitvā bhuñjeyyuṃ, sace nesaṃ paṭiggāhakā assu. Yasmā ca kho, bhikkhave, sattā na evaṃ jānanti dānasaṃvibhāgassa vipākaṃ yathāhaṃ jānāmi, tasmā adatvā bhuñjanti, maccheramalañca nesaṃ cittaṃ pariyādāya tiṭṭhatī”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Evaṃ ce sattā jāneyyuṃ, yathāvuttaṃ mahesinā;

Vipākaṃ saṃvibhāgassa, yathā hoti mahapphalaṃ.

“Vineyya maccheramalaṃ, vippasannena cetasā;

Dajjuṃ kālena ariyesu, yattha dinnaṃ mahapphalaṃ.

“Annañca datvā [datvāna (syā.)] bahuno, dakkhiṇeyyesu dakkhiṇaṃ;

Ito cutā manussattā, saggaṃ gacchanti dāyakā.

“Te ca saggagatā [saggaṃ gatā (sī. pī. ka.)] tattha, modanti kāmakāmino;

Vipākaṃ saṃvibhāgassa, anubhonti amaccharā”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

二六 （一、三、六）

我听到阿罗汉这样说，世尊这样说：“各位比丘！假如众生能像我一样了知布施和分享的果报，他们就不会不分享就自己受用，也不会让悭吝的污垢占据他们的心。即使那是他们最后的一份、最后的一口食物，只要有接受者在，他们也不会不分享就自己受用。然而，各位比丘！因为众生不像我这样了知布施和分享的果报，所以他们不分享就自己受用，而且让悭吝的污垢占据他们的心。”世尊说了这个含义，这里（偈颂）是这样说的：

“假如众生能了知，如大仙所说，

分享的果报是如何地巨大；

他们就会以清净的心去除悭吝污垢，

在适当的时机布施给圣者，此处布施有大果报。

向众多值得供养者布施食物等供品后，

这些布施者从此人间命终，去往天界。

那些去到天界的人在那里随心所欲地喜悦，

享受着他们慷慨分享（无悭吝）的果报。”

我听闻世尊说了这个含义。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/1. Ekakanipāta 一集 (Iti 1, 1-27)/1.3 Tatiyavagga 第三品 (Iti 1.21-27)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3.7 Mettābhāvanāsutta 修慈 (Iti 1.27)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Mettābhāvanāsuttaṃ

27. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Yāni kānici, bhikkhave, opadhikāni puññakiriyavatthūni sabbāni tāni mettāya cetovimuttiyā kalaṃ nāgghanti soḷasiṃ. Mettāyeva tāni cetovimutti adhiggahetvā bhāsate ca tapate ca virocati ca.

“Seyyathāpi, bhikkhave, yā kāci tārakarūpānaṃ pabhā sabbā tā candiyā pabhāya kalaṃ nāgghanti soḷasiṃ, candapabhāyeva tā adhiggahetvā bhāsate ca tapate ca virocati ca; evameva kho, bhikkhave, yāni kānici opadhikāni puññakiriyavatthūni sabbāni tāni mettāya cetovimuttiyā kalaṃ nāgghanti soḷasiṃ, mettāyeva tāni cetovimutti adhiggahetvā bhāsate ca tapate ca virocati ca.

“Seyyathāpi, bhikkhave, vassānaṃ pacchime māse saradasamaye viddhe vigatavalāhake deve [nabhe (sī.)] ādicco nabhaṃ abbhussakkamāno [abbhuggamamāno (ka. aṭṭha.)] sabbaṃ ākāsagataṃ [ākāsaṃ (syā.)] tamagataṃ abhivihacca [abhihacca (syā.)] bhāsate ca tapate ca virocati ca; evameva kho, bhikkhave, yāni kānici opadhikāni puññakiriyavatthūni sabbāni tāni mettāya cetovimuttiyā kalaṃ nāgghanti soḷasiṃ, mettāyeva tāni cetovimutti adhiggahetvā bhāsate ca tapate ca virocati ca.

“Seyyathāpi, bhikkhave, rattiyā paccūsasamayaṃ osadhitārakā bhāsate ca tapate ca virocati ca; evameva kho, bhikkhave, yāni kānici opadhikāni puññakiriyavatthūni sabbāni tāni mettāya cetovimuttiyā kalaṃ nāgghanti soḷasiṃ, mettāyeva tāni cetovimutti adhiggahetvā bhāsate ca tapate ca virocati cā”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Yo ca mettaṃ bhāvayati, appamāṇaṃ paṭissato;

Tanū [tanu (sī.)] saṃyojanā honti, passato upadhikkhayaṃ.

“Ekampi ce pāṇamaduṭṭhacitto, mettāyati kusalo tena hoti;

Sabbe ca pāṇe manasānukampaṃ, pahūtamariyo pakaroti puññaṃ.

“Ye [yo (sī.)] sattasaṇḍaṃ pathaviṃ vijitvā, rājisayo [rājīsayo (sī.)] yajamānānupariyagā;

Assamedhaṃ purisamedhaṃ, sammāpāsaṃ vājapeyyaṃ niraggaḷaṃ.

“Mettassa cittassa subhāvitassa, kalampi te nānubhavanti soḷasiṃ;

Candappabhā tāragaṇāva sabbe.

“Yo na hanti na ghāteti, na jināti na jāpaye;

Mettaṃso sabbabhūtesu, veraṃ tassa na kenacī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Sattamaṃ.

Tatiyo vaggo niṭṭhito.

Tassuddānaṃ –

Cittaṃ mettaṃ [jhāyī (sī. syā.), jhāyi (pī. ka.)] ubho atthe, puñjaṃ vepullapabbataṃ;

Sampajānamusāvādo, dānañca mettabhāvanā [mettabhāvañca (sī. syā. pī.), mettavācañca (ka.)].

Sattimāni ca [sattimānidha (sī. ka.)] suttāni, purimāni ca vīsati;

Ekadhammesu suttantā, sattavīsatisaṅgahāti.

Ekakanipāto niṭṭhito.

☸---------------------------------------------------------------------

二七 （一、三、七）

我听到阿罗汉这样说，世尊这样说：“各位比丘！所有任何以轮回为基础的福德业处，其价值都比不上慈心解脱的十六分之一。唯有慈心解脱，远超它们，而发光、放热、闪耀。各位比丘！譬如所有各种星辰的光芒，其价值都比不上月光的十六分之一，唯有月光，远超它们，而发光、放热、闪耀；正是如此，各位比丘！所有任何以轮回为基础的福德业处，其价值都比不上慈心解脱的十六分之一。唯有慈心解脱，远超它们，而发光、放热、闪耀。各位比丘！譬如在雨季的最后一个月，秋天时节，天空晴朗无云，太阳上升到空中，驱散所有空中的黑暗，而发光、放热、闪耀；正是如此，各位比丘！所有任何以轮回为基础的福德业处，其价值都比不上慈心解脱的十六分之一，唯有慈心解脱，远超它们，而发光、放热、闪耀。各位比丘！譬如在夜晚临近黎明时分，晨星发光、放热、闪耀；正是如此，各位比丘！所有任何以轮回为基础的福德业处，其价值都比不上慈心解脱的十六分之一，唯有慈心解脱，远超它们，而发光、放热、闪耀。”世尊说了这个含义，这里（偈颂）是这样说的：

“若人具念地、无量地修习慈心；

当他见到‘依’（轮回基础）的灭尽时，他的结缚会变得微薄。

即使只对一个众生，以无嗔恚之心修习慈爱，他因此而成为善巧之人；

而若以心怜悯一切众生，圣者（这样做）则造作了广大的福德。

那些征服大地、如王仙般举行大祭祀的君主们——

行马祭、人祭、掷索祭、饮醍醐祭、无遮大会；

（所有这些）也比不上善修慈心的十六分之一。

那不杀、不教唆杀，不征服、不教唆征服的人；

他对一切众生怀有慈爱，他对任何人都无怨恨。”

我听闻世尊说了这个含义。

摄颂曰：

净心（二一）、福（二二）、二利（二三）、毗补罗山（二四）、故妄语（二五）、布施（二六）、修习慈（二七）此七经，与前面二十经，都是针对‘一法’而说，共集有二十七经。

一集终了，有关‘二法’的内容在下面叙述。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/2. Dukanipāta 二集 (Iti 2, 28-49)/2.1 Paṭhamavagga 第一品 (Iti 2.1-10, 28-37)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.1 Dukkhavihārasutta 住于苦 (Iti 2.1, 28)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dukanipāto

1. Paṭhamavaggo

1. Dukkhavihārasuttaṃ

28. (Dve dhamme anukkaṭi) [( ) syāmapotthake natthi] vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Dvīhi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme dukkhaṃ viharati savighātaṃ saupāyāsaṃ sapariḷāhaṃ; kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā. Katamehi dvīhi? Indriyesu aguttadvāratāya [aguttadvāro (aṭṭha.)] ca, bhojane amattaññutāya [amattaññū (aṭṭha.)] ca. Imehi kho, bhikkhave, dvīhi dhammehi samannāgato bhikkhu diṭṭheva dhamme dukkhaṃ viharati savidhātaṃ saupāyāsaṃ sapariḷāhaṃ; kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Cakkhu sotañca ghānañca, jivhā kāyo tathā mano;

Etāni yassa dvārāni, aguttānidha [aguttāni ca (syā.)] bhikkhuno.

“Bhojanamhi amattaññū, indriyesu asaṃvuto;

Kāyadukkhaṃ cetodukkhaṃ, dukkhaṃ so adhigacchati.

“Ḍayhamānena kāyena, ḍayhamānena cetasā;

Divā vā yadi vā rattiṃ, dukkhaṃ viharati tādiso”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Paṭhamaṃ.

☸---------------------------------------------------------------------

二集 第一品

二八 （二、一、一 ）

我听到阿罗汉这样说，世尊这样说：“各位比丘！具足二法的比丘，就在现世住于痛苦，有障碍，有绝望，有热恼；身体败坏、死亡之后，可预期会到恶趣。是哪二法呢？即：诸根门不守护，以及饮食不知节量。各位比丘！具足此二法的比丘，就在现世住于痛苦，有障碍，有绝望，有热恼；身体败坏、死亡之后，可预期会到恶趣。”世尊说了这个含义，这里（偈颂）是这样说的：

“眼、耳、鼻、舌、身以及意——

若比丘不守护这些根门，

饮食不知节量，于诸根不防护；

他会遭受身苦与心苦， 感受痛苦。

身被烧灼，心被烧灼；

无论白昼或黑夜，这样的人都住于痛苦。”

我听闻世尊说了这个含义。

☸.....................................................................

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/2. Dukanipāta 二集 (Iti 2, 28-49)/2.1 Paṭhamavagga 第一品 (Iti 2.1-10, 28-37)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.2 Sukhavihārasutta 住于乐 (Iti 2.2, 29)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Sukhavihārasuttaṃ

29. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Dvīhi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhaṃ viharati avighātaṃ anupāyāsaṃ apariḷāhaṃ; kāyassa bhedā paraṃ maraṇā sugati pāṭikaṅkhā. Katamehi dvīhi? Indriyesu guttadvāratāya ca, bhojane mattaññutāya ca. Imehi kho, bhikkhave, dvīhi dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhaṃ viharati avighātaṃ anupāyāsaṃ apariḷāhaṃ; kāyassa bhedā paraṃ maraṇā sugati pāṭikaṅkhā”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Cakkhu sotañca ghānañca, jivhā kāyo tathā [atho (sī. syā. ka.)] mano;

Etāni yassa dvārāni, suguttānidha bhikkhuno.

“Bhojanamhi ca mattaññū, indriyesu ca saṃvuto;

Kāyasukhaṃ cetosukhaṃ, sukhaṃ so adhigacchati.

“Aḍayhamānena kāyena, aḍayhamānena cetasā;

Divā vā yadi vā rattiṃ, sukhaṃ viharati tādiso”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Dutiyaṃ.

☸---------------------------------------------------------------------

二九 （二、一、二）

我听到阿罗汉这样说，世尊这样说：“各位比丘！具足二法的比丘！就在现世住于安乐，无障碍，无绝望，无热恼；身体败坏、死亡之后，可预期会到善趣。是哪二法呢？即：诸根门善守护，以及饮食知节量。各位比丘！具足此二法的比丘，就在现世住于安乐，无障碍，无绝望，无热恼；身体败坏、死亡之后，可预期会到善趣。”世尊说了这个含义，这里（偈颂）是这样说的：

“眼、耳、鼻、舌、身以及意——

若比丘善守护这些根门，

饮食知节量，于诸根善防护；

他会获得身乐与心乐， 感受安乐。

身不被烧灼，心不被烧灼；

无论白昼或黑夜，这样的人都住于安乐。”

我听闻世尊说了这个含义。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/2. Dukanipāta 二集 (Iti 2, 28-49)/2.1 Paṭhamavagga 第一品 (Iti 2.1-10, 28-37)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.3 Tapanīyasutta 焦恼 (Iti 2.3, 30)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Tapanīyasuttaṃ

30. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Dveme, bhikkhave, dhammā tapanīyā. Katame dve? Idha, bhikkhave, ekacco akatakalyāṇo hoti, akatakusalo, akatabhīruttāṇo, katapāpo, kataluddo, katakibbiso. So ‘akataṃ me kalyāṇan’tipi tappati, ‘kataṃ me pāpan’tipi tappati. Ime kho, bhikkhave, dve dhammā tapanīyā”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Kāyaduccaritaṃ katvā, vacīduccaritāni ca;

Manoduccaritaṃ katvā, yañcaññaṃ dosasañhitaṃ.

“Akatvā kusalaṃ kammaṃ, katvānākusalaṃ bahuṃ;

Kāyassa bhedā duppañño, nirayaṃ sopapajjatī”ti [nirayaṃ so upapajjatīti (sī. syā. kaṃ. pī.)].

Ayampi attho vutto bhagavatā, iti me sutanti. Tatiyaṃ.

☸---------------------------------------------------------------------

三〇 （二、一、三）

我听到阿罗汉这样说，世尊这样说：“各位比丘！有此二法是导致后悔（焦恼）的。是哪二者呢？各位比丘！在此，某人未行善，未作功德，未给自己造作（免于）怖畏的保护；而造作了恶，造作了残忍，造作了罪恶。他（事后）‘我未行善啊！’而后悔，‘我已作恶啊！’也后悔。各位比丘！这确实是导致后悔（焦恼）的二法。”世尊说了这个含义，这里（偈颂）是这样说的：

“造作了身恶行， 以及诸语恶行，

造作了意恶行， 及其他相关的过失；

未作善业， 却造作了众多不善业；

身体败坏时，这无智慧者 投生到地狱中去。”

我听闻世尊说了这个含义。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/2. Dukanipāta 二集 (Iti 2, 28-49)/2.1 Paṭhamavagga 第一品 (Iti 2.1-10, 28-37)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.4 Atapanīyasutta 不焦恼 (Iti 2.4, 31)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Atapanīyasuttaṃ

31. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Dveme, bhikkhave, dhammā atapanīyā. Katame dve? Idha, bhikkhave, ekacco katakalyāṇo hoti, katakusalo, katabhīruttāṇo, akatapāpo, akataluddo, akatakibbiso. So ‘kataṃ me kalyāṇan’tipi na tappati, ‘akataṃ me pāpan’tipi na tappati. Ime kho, bhikkhave, dve dhammā atapanīyā”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Kāyaduccaritaṃ hitvā, vacīduccaritāni ca;

Manoduccaritaṃ hitvā, yañcaññaṃ dosasañhitaṃ.

“Akatvākusalaṃ kammaṃ, katvāna kusalaṃ bahuṃ;

Kāyassa bhedā sappañño, saggaṃ so upapajjatī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Catutthaṃ.

☸---------------------------------------------------------------------

三一 （二、一、四）

我听到世尊，那位值得供养者（应供）这样说过：“比丘们！有两种法能让人不焦灼懊恼。是哪两种呢？比丘们！在这里，某人做了善事，做了功德，做了保护自己免于恐惧的事；他没有作恶，没有做残忍的事，没有做有过失的事。他因为‘我做了善事’而不会感到焦灼懊恼，因为‘我没有作恶’而不会感到焦灼懊恼。比丘们！这两种就是让人不焦灼懊恼的法。”世尊阐述了这个含义，对此是这样说的：

“舍弃了身体的恶行，以及言语的恶行；

舍弃了心意的恶行，以及其它与过患相关的行为。

不做不善的业，积累了许多善业；

有智慧的人在身体败坏后，会投生到天界。”

我也听到世尊说过这个含义。第四经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/2. Dukanipāta 二集 (Iti 2, 28-49)/2.1 Paṭhamavagga 第一品 (Iti 2.1-10, 28-37)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.5 Paṭhamasīlasutta 恶戒 (Iti 2.5, 32)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Paṭhamasīlasuttaṃ

32. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Dvīhi, bhikkhave, dhammehi samannāgato puggalo yathābhataṃ nikkhitto evaṃ niraye. Katamehi dvīhi? Pāpakena ca sīlena, pāpikāya ca diṭṭhiyā. Imehi kho, bhikkhave, dvīhi dhammehi samannāgato puggalo yathābhataṃ nikkhitto evaṃ niraye”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Pāpakena ca sīlena, pāpikāya ca diṭṭhiyā;

Etehi dvīhi dhammehi, yo samannāgato naro;

Kāyassa bhedā duppañño, nirayaṃ sopapajjatī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Pañcamaṃ.

☸---------------------------------------------------------------------

三二 （二、一、五）

我听到世尊，那位值得供养者（应供）这样说过：“比丘们！具备两种法的人，就像被带来（投入）一样，会落入地狱。是哪两种呢？就是邪恶的戒行和邪恶的见解。比丘们！具备这两种法的人，就像被带来（投入）一样，会落入地狱。”世尊阐述了这个含义，对此是这样说的：

“怀有邪恶的戒行，以及邪恶的见解；

具备这两种法的人；

缺乏智慧的人在身体败坏后，就会投生到地狱。”

我也听到世尊说过这个含义。第五经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/2. Dukanipāta 二集 (Iti 2, 28-49)/2.1 Paṭhamavagga 第一品 (Iti 2.1-10, 28-37)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.6 Dutiyasīlasutta 善戒 (Iti 2.6, 33)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Dutiyasīlasuttaṃ

33. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Dvīhi, bhikkhave, dhammehi samannāgato puggalo yathābhataṃ nikkhitto evaṃ sagge. Katamehi dvīhi? Bhaddakena ca sīlena, bhaddikāya ca diṭṭhiyā. Imehi kho, bhikkhave, dvīhi dhammehi samannāgato puggalo yathābhataṃ nikkhitto evaṃ sagge”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Bhaddakena ca sīlena, bhaddikāya ca diṭṭhiyā;

Etehi dvīhi dhammehi, yo samannāgato naro;

Kāyassa bhedā sappañño, saggaṃ so upapajjatī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

三三 （二、一、六）

我听到世尊，那位值得供养者（应供）这样说过：“比丘们！具备两种法的人，就像被带来（安置）一样，会投生到天界。是哪两种呢？就是贤善的戒行和贤善的见解。比丘们！具备这两种法的人，就像被带来（安置）一样，会投生到天界。”世尊阐述了这个含义，对此是这样说的：

“怀有贤善的戒行，以及贤善的见解；

具备这两种法的人；

有智慧的人在身体败坏后，就会投生到天界。”

我也听到世尊说过这个含义。第六经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/2. Dukanipāta 二集 (Iti 2, 28-49)/2.1 Paṭhamavagga 第一品 (Iti 2.1-10, 28-37)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.7 Ātāpīsutta 精勤 (Iti 2.7, 34)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Ātāpīsuttaṃ

34. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Anātāpī, bhikkhave, bhikkhu anottāpī [anottappī (bahūsu) aṭṭhakathā passitabbā] abhabbo sambodhāya, abhabbo nibbānāya, abhabbo anuttarassa yogakkhemassa adhigamāya. Ātāpī ca kho, bhikkhave, bhikkhu ottāpī [ottappī (bahūsu)] bhabbo sambodhāya, bhabbo nibbānāya, bhabbo anuttarassa yogakkhemassa adhigamāyā”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Anātāpī anottāpī, kusīto hīnavīriyo;

Yo thīnamiddhabahulo, ahirīko anādaro;

Abhabbo tādiso bhikkhu, phuṭṭhuṃ sambodhimuttamaṃ.

“Yo ca satimā nipako jhāyī, ātāpī ottāpī ca appamatto;

Saṃyojanaṃ jātijarāya chetvā, idheva sambodhimanuttaraṃ phuse”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Sattamaṃ.

☸---------------------------------------------------------------------

三四（一、一、七）

我听到世尊，那位值得供养者（应供）这样说过：“比丘们！不精勤、无愧惧的比丘，不能够觉悟，不能够证得涅槃，不能够获得无上的安稳。而精勤、有愧惧的比丘，比丘们！能够觉悟，能够证得涅槃，能够获得无上的安稳。”世尊阐述了这个含义，对此是这样说的：

“不精勤、无愧惧，懈怠、少精进；

多昏沉睡眠，无惭、不敬重；

这样的比丘，不能够触证无上的菩提。

而具念、机敏、禅修，精勤、有愧惧且不放逸；

斩断生死结缚后，就在此生触证无上菩提。”

我也听到世尊说过这个含义。第七经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/2. Dukanipāta 二集 (Iti 2, 28-49)/2.1 Paṭhamavagga 第一品 (Iti 2.1-10, 28-37)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.8 Paṭhamajananakuhanasutta 诡诈一 (Iti 2.8, 35)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Paṭhamanakuhanasuttaṃ

35. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Nayidaṃ, bhikkhave, brahmacariyaṃ vussati janakuhanatthaṃ, na janalapanatthaṃ, na lābhasakkārasilokānisaṃsatthaṃ, na ‘iti maṃ jano jānātū’ti. Atha kho idaṃ, bhikkhave, brahmacariyaṃ vussati saṃvaratthañceva pahānatthañcā”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Saṃvaratthaṃ pahānatthaṃ, brahmacariyaṃ anītihaṃ;

Adesayi so bhagavā, nibbānogadhagāminaṃ.

“Esa maggo mahattehi [mahantehi (sī. ka.), mahatthehi (syā.)], anuyāto mahesibhi [mahesino (sī. ka.)];

Ye ye taṃ paṭipajjanti, yathā buddhena desitaṃ;

Dukkhassantaṃ karissanti, satthusāsanakārino”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

三五（二、一、八）

我听到世尊，那位值得供养者（应供）这样说过：“比丘们！修习梵行，不是为了欺骗民众，不是为了攀谈民众，不是为了得到利养、恭敬、名声的好处，不是为了‘让人们这样认识我’。然而，比丘们！修习这梵行，是为了防护和为了断除。”世尊阐述了这个含义，对此是这样说的：

“为了防护，为了断除，世尊教导了这无灾患、

能趋向涅槃深处的梵行。

这是伟人们、大仙们所遵循的道路；

凡是依照佛陀所教导的去实践的人，

那些遵行导师教诫的人，将能终结痛苦。”

我也听到世尊说过这个含义。第八经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/2. Dukanipāta 二集 (Iti 2, 28-49)/2.1 Paṭhamavagga 第一品 (Iti 2.1-10, 28-37)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.9 Dutiyajananakuhanasutta 诡诈二 (Iti 2.9, 36)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Dutiyanakuhanasuttaṃ

36. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Nayidaṃ, bhikkhave, brahmacariyaṃ vussati janakuhanatthaṃ, na janalapanatthaṃ, na lābhasakkārasilokānisaṃsatthaṃ, na ‘iti maṃ jano jānātū’ti. Atha kho idaṃ, bhikkhave, brahmacariyaṃ vussati abhiññatthañceva pariññatthañcā”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Abhiññatthaṃ pariññatthaṃ, brahmacariyaṃ anītihaṃ;

Adesayi so bhagavā, nibbānogadhagāminaṃ.

“Esa maggo mahattehi, anuyāto mahesibhi;

Ye ye taṃ paṭipajjanti, yathā buddhena desitaṃ;

Dukkhassantaṃ karissanti, satthusāsanakārino”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Navamaṃ.

☸---------------------------------------------------------------------

三六 （二、一、九）

我听到世尊，那位值得供养者（应供）这样说过：“比丘们！修习梵行，不是为了欺骗民众，不是为了攀谈民众，不是为了得到利养、恭敬、名声的好处，不是为了‘让人们这样认识我’。然而，比丘们！修习这梵行，是为了证知和为了遍知。”世尊阐述了这个含义，对此是这样说的：

“为了证知，为了遍知，世尊教导了这无灾患、

能趋向涅槃深处的梵行。

这是伟人们、大仙们所遵循的道路；

凡是依照佛陀所教导的去实践的人，

那些遵行导师教诫的人，将能终结痛苦。”

我也听到世尊说过这个含义。第九经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/2. Dukanipāta 二集 (Iti 2, 28-49)/2.1 Paṭhamavagga 第一品 (Iti 2.1-10, 28-37)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1.10 Somanassasutta 喜乐 (Iti 2.10, 37)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Somanassasuttaṃ

37. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Dvīhi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhasomanassabahulo viharati, yoni cassa [yoniso (sī. syā. pī.), yonissa (ka.)] āraddhā hoti āsavānaṃ khayāya. Katamehi dvīhi? Saṃvejanīyesu ṭhānesu saṃvejanena, saṃviggassa ca yoniso padhānena. Imehi kho, bhikkhave, dvīhi dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhasomanassabahulo viharati, yoni cassa āraddhā hoti āsavānaṃ khayāyā”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Saṃvejanīyaṭṭhānesu [saṃvejanīyesu ṭhānesu (syā. pī.)], saṃvijjetheva paṇḍito;

Ātāpī nipako bhikkhu, paññāya samavekkhiya.

“Evaṃ vihārī ātāpī, santavutti anuddhato;

Cetosamathamanuyutto, khayaṃ dukkhassa pāpuṇe”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Dasamaṃ.

Paṭhamo vaggo niṭṭhito.

Tassuddānaṃ –

Dve ca bhikkhū tapanīyā, tapanīyā paratthehi;

Ātāpī [dve pādā (ka.), dve ātāpī (sī.)] nakuhanā dve [na kuhanā ca (sabbattha)], somanassena te dasāti.

☸---------------------------------------------------------------------

三七 （二、一、一〇）

我听到世尊，那位值得供养者（应供）这样说过：“比丘们！具备两种法的比丘，在当下生就能多快乐、多喜悦地安住，并且奠定了朝向诸漏灭尽的基础。是哪两种呢？在应当悚惧之处感到悚惧，以及悚惧之后如理地精勤努力。比丘们！具备这两种法的比丘，在当下生就能多快乐、多喜悦地安住，并且奠定了朝向诸漏灭尽的基础。”世尊阐述了这个含义，对此是这样说的：

“在应当悚惧之处，智者应当悚惧；

精勤、机敏的比丘，以智慧审察。

如此安住的比丘精勤努力，寂静行止、不掉举，

专注于心的宁静，能够达到苦的灭尽。”

我也听到世尊说过这个含义。第十经。

品第一

摄颂曰：

两种比丘（二八、二九），焦灼与不焦灼（三〇、三一），

恶戒与善戒（三二、三三），精勤（三四），两种不欺（三五、三六），

喜乐（三七），这些共为十经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/2. Dukanipāta 二集 (Iti 2, 28-49)/2.2 Dutiyavagga 第二品 (Iti 2.11-22, 38-49)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.1 Vitakkasutta 寻思 (Iti 2.11, 38)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyavaggo

1. Vitakkasuttaṃ

38. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tathāgataṃ, bhikkhave, arahantaṃ sammāsambuddhaṃ dve vitakkā bahulaṃ samudācaranti – khemo ca vitakko, paviveko ca [viveko ca (syā.)]. Abyāpajjhārāmo [abyāpajjārāmo (ka.), abyābajjhārāmo (?)], bhikkhave, tathāgato abyāpajjharato. Tamenaṃ, bhikkhave, tathāgataṃ abyāpajjhārāmaṃ abyāpajjharataṃ eseva vitakko bahulaṃ samudācarati – ‘imāyāhaṃ iriyāya na kiñci byābādhemi tasaṃ vā thāvaraṃ vā’ti.

“Pavivekārāmo, bhikkhave, tathāgato pavivekarato. Tamenaṃ, bhikkhave, tathāgataṃ pavivekārāmaṃ pavivekarataṃ eseva vitakko bahulaṃ samudācarati – ‘yaṃ akusalaṃ taṃ pahīnan’ti.

“Tasmātiha, bhikkhave, tumhepi abyāpajjhārāmā viharatha abyāpajjharatā. Tesaṃ vo, bhikkhave, tumhākaṃ abyāpajjhārāmānaṃ viharataṃ abyāpajjharatānaṃ eseva vitakko bahulaṃ samudācarissati – ‘imāya mayaṃ iriyāya na kiñci byābādhema tasaṃ vā thāvaraṃ vā’ti.

“Pavivekārāmā, bhikkhave, viharatha pavivekaratā. Tesaṃ vo, bhikkhave, tumhākaṃ pavivekārāmānaṃ viharataṃ pavivekaratānaṃ eseva vitakko bahulaṃ samudācarissati – ‘kiṃ akusalaṃ, kiṃ appahīnaṃ, kiṃ pajahāmā’”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Tathāgataṃ buddhamasayhasāhinaṃ, duve vitakkā samudācaranti naṃ;

Khemo vitakko paṭhamo udīrito, tato viveko dutiyo pakāsito.

“Tamonudaṃ pāragataṃ mahesiṃ, taṃ pattipattaṃ vasimaṃ anāsavaṃ;

Visantaraṃ [vesantaraṃ (sī. ka.), vissantaraṃ (pī.)] taṇhakkhaye vimuttaṃ, taṃ ve muniṃ antimadehadhāriṃ;

Mārañjahaṃ [mārajahaṃ (syā.), mānajahaṃ (sī. ka.), mānaṃ jahaṃ (pī.)] brūmi jarāya pāraguṃ.

“Sele yathā pabbatamuddhaniṭṭhito, yathāpi passe janataṃ samantato;

Tathūpamaṃ dhammamayaṃ sumedho, pāsādamāruyha samantacakkhu;

Sokāvatiṇṇaṃ janatamapetasoko, avekkhati jātijarābhibhūtan”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Paṭhamaṃ.

☸---------------------------------------------------------------------

二集 第二品

三八 （二、二、一）

我听到世尊，那位值得供养者（应供）这样说过：“比丘们！如来、阿罗汉、正等正觉者，经常生起两种寻思：安稳的寻思和远离的寻思。比丘们！如来喜爱无害，乐于无害。比丘们！对于这位喜爱无害、乐于无害的如来，这种寻思经常生起：‘我以这种行仪，不伤害任何动摇或不动的众生。’

比丘们！如来喜爱远离，乐于远离。比丘们！对于这位喜爱远离、乐于远离的如来，这种寻思经常生起：‘凡是不善的，都已被断除。’

因此，比丘们！你们也要喜爱无害、乐于无害地安住。比丘们！当你们喜爱无害、乐于无害地安住时，这种寻思将经常生起：‘我们以这种行仪，不伤害任何动摇或不动的众生。’

比丘们！你们要喜爱远离、乐于远离地安住。比丘们！当你们喜爱远离、乐于远离地安住时，这种寻思将经常生起：‘什么是不善的？什么是尚未断除的？我们应断除什么？’”世尊阐述了这个含义，对此是这样说的：

“对于难胜能胜的如来佛陀，有两种寻思经常生起于他；

首先阐述的是安稳的寻思，其次开示的是远离的寻思。

驱除黑暗、已到彼岸的大仙，那已达目的、自在、无漏者；

那超越一切、于爱尽而解脱者，那位持有最后身的牟尼；

我说那舍弃魔罗（或慢）、超越衰老者，已达彼岸。

犹如立于山顶岩石之上，能普见四周的众人；

同样地，具足智慧、登上法所成之殿堂的普眼者；

无忧者观见陷入忧患的众人，被生老所压迫的人们。”

我也听到世尊说过这个含义。第一经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/2. Dukanipāta 二集 (Iti 2, 28-49)/2.2 Dutiyavagga 第二品 (Iti 2.11-22, 38-49)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.2 Desanāsutta 说示 (Iti 2.12, 39)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Desanāsuttaṃ

39. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tathāgatassa, bhikkhave, arahato sammāsambuddhassa dve dhammadesanā pariyāyena bhavanti. Katamā dve? ‘Pāpaṃ pāpakato passathā’ti – ayaṃ paṭhamā dhammadesanā; ‘pāpaṃ pāpakato disvā tattha nibbindatha virajjatha vimuccathā’ti – ayaṃ dutiyā dhammadesanā. Tathāgatassa, bhikkhave, arahato sammāsambuddhassa imā dve dhammadesanā pariyāyena bhavantī”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Tathāgatassa buddhassa, sabbabhūtānukampino;

Pariyāyavacanaṃ passa, dve ca dhammā pakāsitā.

“Pāpakaṃ passatha cetaṃ [cekaṃ (sī. pī.), chekā (syā.)], tattha cāpi virajjatha;

Tato virattacittāse, dukkhassantaṃ karissathā”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Dutiyaṃ.

☸---------------------------------------------------------------------

三九 （二、二、二）

我听到世尊，那位值得供养者（应供）这样说过：“比丘们！如来、阿罗汉、正等正觉者，有两种次第性的说法。是哪两种呢？‘你们应当视恶为恶’——这是第一种说法；‘视恶为恶后，应当于此厌离、离染、解脱’——这是第二种说法。比丘们！如来、阿罗汉、正等正觉者，就有这两种次第性的说法。”世尊阐述了这个含义，对此是这样说的：

“请看那怜悯一切众生的佛陀如来，

他次第宣说了两种法。

你们要见此恶（知其为恶），并于此离染；

由此心离染者，将能终结痛苦。”

我也听到世尊说过这个含义。第二经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/2. Dukanipāta 二集 (Iti 2, 28-49)/2.2 Dutiyavagga 第二品 (Iti 2.11-22, 38-49)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.3 Vijjāsutta 明 (Iti 2.13, 40)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Vijjāsuttaṃ

40. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Avijjā, bhikkhave, pubbaṅgamā akusalānaṃ dhammānaṃ samāpattiyā anvadeva ahirikaṃ anottappaṃ; vijjā ca kho, bhikkhave, pubbaṅgamā kusalānaṃ dhammānaṃ samāpattiyā anvadeva hirottappan”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Yā kācimā duggatiyo, asmiṃ loke paramhi ca;

Avijjāmūlikā sabbā, icchālobhasamussayā.

“Yato ca hoti pāpiccho, ahirīko anādaro;

Tato pāpaṃ pasavati, apāyaṃ tena gacchati.

“Tasmā chandañca lobhañca, avijjañca virājayaṃ;

Vijjaṃ uppādayaṃ bhikkhu, sabbā duggatiyo jahe”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Tatiyaṃ.

☸---------------------------------------------------------------------

四〇 （二、二、三）

我听到世尊，那位值得供养者（应供）这样说过：“比丘们！无明是达成诸不善法的先导，紧随其后的是无惭和无愧。而明，比丘们！是达成诸善法的先导，紧随其后的是惭和愧。”世尊阐述了这个含义，对此是这样说的：

“所有在此世或他世的恶趣，

都以无明为根本，由欲求和贪婪所集成。

因为有了恶欲、无惭、不敬重，

由此便造作恶业，因此趣向恶道（地狱）。

因此，比丘应离染于渴爱、贪婪及无明，

生起明，舍断一切恶趣。”

我也听到世尊说过这个含义。第三经。

第一诵品

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/2. Dukanipāta 二集 (Iti 2, 28-49)/2.2 Dutiyavagga 第二品 (Iti 2.11-22, 38-49)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.4 Paññāparihīnasutta 劣慧 (Iti 2.14, 41)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Paññāparihīnasuttaṃ

41. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Te, bhikkhave, sattā suparihīnā ye ariyāya paññāya parihīnā. Te diṭṭheva dhamme dukkhaṃ viharanti savighātaṃ saupāyāsaṃ sapariḷāhaṃ; kāyassa bhedā paraṃ maraṇā duggati pāṭikaṅkhā. Te [te ca kho (?)], bhikkhave, sattā aparihīnā ye ariyāya paññāya aparihīnā. Te diṭṭheva dhamme sukhaṃ viharanti avighātaṃ anupāyāsaṃ apariḷāhaṃ; kāyassa bhedā paraṃ maraṇā sugati pāṭikaṅkhā”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Paññāya parihānena, passa lokaṃ sadevakaṃ;

Niviṭṭhaṃ nāmarūpasmiṃ, idaṃ saccanti maññati.

“Paññā hi seṭṭhā lokasmiṃ, yāyaṃ nibbedhagāminī;

Yāya sammā pajānāti, jātibhavaparikkhayaṃ.

“Tesaṃ devā manussā ca, sambuddhānaṃ satīmataṃ;

Pihayanti hāsapaññānaṃ [hāsupaññānaṃ (sī. aṭṭha.)], sarīrantimadhārinan”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Catutthaṃ.

☸---------------------------------------------------------------------

四一 （二、二、四）

我听到世尊，那位值得供养者（应供）这样说过：“比丘们！那些众生是完全退失者，他们退失了圣慧。他们在当下生就住于痛苦，有障碍，有忧恼，有热恼；身体败坏、死亡之后，可以预期会到恶趣。比丘们！那些众生是不退失者，他们没有退失圣慧。他们在当下生就住于快乐，无障碍，无忧恼，无热恼；身体败坏、死亡之后，可以预期会到善趣。”世尊阐述了这个含义，对此是这样说的：

“由于智慧的退失，看这世间连同天神，

执著于名色之中，认为‘这是真实的’。

智慧实为世间最胜，那导向洞察的智慧；

凭借它，人们能正确了知生与有的完全灭尽。

诸天与人，都羡慕那些正等正觉、具念、

拥有敏锐智慧、持有最后身体的人。”

我也听到世尊说过这个含义。第四经。

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☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/2. Dukanipāta 二集 (Iti 2, 28-49)/2.2 Dutiyavagga 第二品 (Iti 2.11-22, 38-49)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.5 Sukkadhammasutta 白法 (Iti 2.15, 42)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Sukkadhammasuttaṃ

42. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Dveme, bhikkhave, sukkā dhammā lokaṃ pālenti. Katame dve? Hirī [hiri (sī. syā. kaṃ. pī.)] ca, ottappañca. Ime ce, bhikkhave, dve sukkā dhammā lokaṃ na pāleyyuṃ, nayidha paññāyetha mātāti vā mātucchāti vā mātulānīti vā ācariyabhariyāti vā garūnaṃ dārāti vā. Sambhedaṃ loko agamissa yathā ajeḷakā kukkuṭasūkarā soṇasiṅgālā [soṇasigālā (sī. syā. kaṃ. pī.)]. Yasmā ca kho, bhikkhave, ime dve sukkā dhammā lokaṃ pālenti tasmā paññāyati mātāti vā mātucchāti vā mātulānīti vā ācariyabhariyāti vā garūnaṃ dārāti vā”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Yesaṃ ce hiriottappaṃ, sabbadā ca na vijjati;

Vokkantā sukkamūlā te, jātimaraṇagāmino.

“Yesañca hiriottappaṃ, sadā sammā upaṭṭhitā;

Virūḷhabrahmacariyā te, santo khīṇapunabbhavā”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Pañcamaṃ.

☸---------------------------------------------------------------------

四二 （二、二、五）

我听到世尊，那位值得供养者（应供）这样说过：“比丘们！这两种白法（清净法）保护着世间。是哪两种呢？就是惭和愧。比丘们！如果这两种白法不保护世间，那么在这个世间，就不会知道（区分）谁是母亲、姨母、舅母、老师的妻子或尊长的妻子了。世间将会陷入混乱，如同山羊、绵羊、鸡、猪、狗、豺狼一样。但正因为，比丘们！这两种白法保护着世间，所以才会知道（区分）谁是母亲、姨母、舅母、老师的妻子或尊长的妻子。”世尊阐述了这个含义，对此是这样说的：

“那些在任何时候都没有惭与愧的人，

他们脱离了善法的根基，是趋向生死轮回的人。

而那些永远正确地具备惭与愧的人，

他们培育了梵行，是寂静的、灭尽了再生的人。”

我也听到世尊说过这个含义。第五经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/2. Dukanipāta 二集 (Iti 2, 28-49)/2.2 Dutiyavagga 第二品 (Iti 2.11-22, 38-49)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.6 Ajātasutta 无生 (Iti 2.16, 43)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Ajātasuttaṃ

43. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Atthi, bhikkhave, ajātaṃ abhūtaṃ akataṃ asaṅkhataṃ. No cetaṃ, bhikkhave, abhavissa ajātaṃ abhūtaṃ akataṃ asaṅkhataṃ, nayidha jātassa bhūtassa katassa saṅkhatassa nissaraṇaṃ paññāyetha. Yasmā ca kho, bhikkhave, atthi ajātaṃ abhūtaṃ akataṃ asaṅkhataṃ, tasmā jātassa bhūtassa katassa saṅkhatassa nissaraṇaṃ paññāyatī”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Jātaṃ bhūtaṃ samuppannaṃ, kataṃ saṅkhatamaddhuvaṃ;

Jarāmaraṇasaṅghāṭaṃ, roganīḷaṃ [roganiḍḍhaṃ (sī.)] pabhaṅguraṃ [pabhaṅgunaṃ (ka. sī. ka.), pabhaṅguṇaṃ (syā.)].

“Āhāranettippabhavaṃ, nālaṃ tadabhinandituṃ;

Tassa nissaraṇaṃ santaṃ, atakkāvacaraṃ dhuvaṃ.

“Ajātaṃ asamuppannaṃ, asokaṃ virajaṃ padaṃ;

Nirodho dukkhadhammānaṃ, saṅkhārūpasamo sukho”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

四三 （二、二、六）

我听到世尊，那位值得供养者（应供）这样说过：“比丘们！有那非生的、非已成的、非造作的、非有为的（状态）。比丘们！如果这非生的、非已成的、非造作的、非有为的（状态）不存在，那么在这里，对于生的、已成的、造作的、有为的（现象）的出离就无从了知。而正因为，比丘们！有这非生的、非已成的、非造作的、非有为的（状态），所以对于生的、已成的、造作的、有为的（现象）的出离才能够被了知。”世尊阐述了这个含义，对此是这样说的：

“生的、已成的、生起的、造作的、有为的、不稳固的；

是衰老和死亡的结合体，是疾病的巢穴，是脆弱的。

由食缘而有，实在不值得喜乐。

超越它的，是寂静的、超越思辨范围的、稳固的（状态）。

那非生的、非生起的、无忧的、无尘垢的境地；

即是诸苦法的止灭，诸行的平息，安乐。”

我也听到世尊说过这个含义。第六经。

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☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/2. Dukanipāta 二集 (Iti 2, 28-49)/2.2 Dutiyavagga 第二品 (Iti 2.11-22, 38-49)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.7 Nibbānadhātusutta 涅槃 (Iti 2.17, 44)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Nibbānadhātusuttaṃ

44. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Dvemā, bhikkhave, nibbānadhātuyo. Katame dve? Saupādisesā ca nibbānadhātu, anupādisesā ca nibbānadhātu.

“Katamā ca, bhikkhave, saupādisesā nibbānadhātu? Idha, bhikkhave, bhikkhu arahaṃ hoti khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto. Tassa tiṭṭhanteva pañcindriyāni yesaṃ avighātattā [avigatattā (sī. aṭṭha.)] manāpāmanāpaṃ paccanubhoti, sukhadukkhaṃ paṭisaṃvedeti. Tassa yo rāgakkhayo, dosakkhayo, mohakkhayo – ayaṃ vuccati, bhikkhave, saupādisesā nibbānadhātu.

“Katamā ca, bhikkhave, anupādisesā nibbānadhātu? Idha, bhikkhave, bhikkhu arahaṃ hoti khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto. Tassa idheva, bhikkhave, sabbavedayitāni anabhinanditāni sīti bhavissanti [sītībhavissanti (?)]. Ayaṃ vuccati, bhikkhave, anupādisesā nibbānadhātu. Imā kho, bhikkhave, dve nibbānadhātuyo”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Duve imā cakkhumatā pakāsitā, nibbānadhātū anissitena tādinā;

Ekā hi dhātu idha diṭṭhadhammikā, saupādisesā bhavanettisaṅkhayā;

Anupādisesā pana samparāyikā, yamhi nirujjhanti bhavāni sabbaso.

“Ye etadaññāya padaṃ asaṅkhataṃ, vimuttacittā bhavanettisaṅkhayā;

Te dhammasārādhigamā khaye ratā, pahaṃsu te sabbabhavāni tādino”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Sattamaṃ.

☸---------------------------------------------------------------------

四四（二、二、七）

我听到世尊，那位值得供养者（应供）这样说过：“比丘们！有两种涅槃界。是哪两种呢？有余依涅槃界和无余依涅槃界。

比丘们！什么是有余依涅槃界呢？在这里，比丘是阿罗汉，诸漏已尽，梵行已立，应作已作，已卸重担，已达己利，有结已尽，通过正智获得解脱。他的五根依然存续，因为（五根）未被毁坏，他经验着可意和不可意的（所缘），感受着乐与苦。他那贪的灭尽、嗔的灭尽、痴的灭尽——比丘们！这被称为有余依涅槃界。

比丘们！什么是无余依涅槃界呢？在这里，比丘是阿罗汉，诸漏已尽，梵行已立，应作已作，已卸重担，已达己利，有结已尽，通过正智获得解脱。比丘们！对他来说，当下生的一切所感受的，都将不被喜乐而变得清凉。比丘们！这被称为无余依涅槃界。比丘们！这就是两种涅槃界。”世尊阐述了这个含义，对此是这样说的：

“这两种涅槃界，由具眼者、无所依者、如如不动者所阐明；

一种界是在此当下生，有余依的，是生存导引（渴爱）的灭尽；

另一种则是未来世的无余依，于其中一切生存（诸有）都完全止灭。

那些了知这无为的境地，心已解脱，因生存导引（渴爱）已灭尽的人；

他们已达法的核心，乐于灭尽，那些如如不动者舍弃了一切生存（诸有）。”

我也听到世尊说过这个含义。第七经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/2. Dukanipāta 二集 (Iti 2, 28-49)/2.2 Dutiyavagga 第二品 (Iti 2.11-22, 38-49)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.8 Paṭisallānasutta 隐居 (Iti 2.18, 45)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Paṭisallānasuttaṃ

45. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Paṭisallānārāmā [paṭisallānārāmā (ka.)], bhikkhave, viharatha paṭisallānaratā, ajjhattaṃ cetosamathamanuyuttā, anirākatajjhānā, vipassanāya samannāgatā, brūhetā suññāgārānaṃ. Paṭisallānārāmānaṃ, bhikkhave, viharataṃ paṭisallānaratānaṃ ajjhattaṃ cetosamathamanuyuttānaṃ anirākatamajjhānānaṃ vipassanāya samannāgatānaṃ brūhetānaṃ suññāgārānaṃ dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Ye santacittā nipakā, satimanto ca [satimantova (sī. ka.)] jhāyino;

Sammā dhammaṃ vipassanti, kāmesu anapekkhino.

“Appamādaratā santā, pamāde bhayadassino;

Abhabbā parihānāya, nibbānasseva santike”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

四五 （二、二、八）

我听到世尊，那位值得供养者（应供）这样说过：“比丘们！你们要喜爱隐居，乐于隐居而住，内里致力于心的止息，不舍弃禅那，具备观智，多住于空闲处。比丘们！对于喜爱隐居、乐于隐居，内里致力于心的止息，不舍弃禅那，具备观智，多住于空闲处的比丘，可以期待两种果位中的一种：或是在当下生证得究竟智（阿罗汉果），或是在还有所依的情况下证得不还果。”世尊阐述了这个含义，对此是这样说的：

“那些心寂静、机敏、具念而修禅的人；

他们正确地观察法，不执着于诸欲。

喜爱不放逸、保持寂静、见放逸中有怖畏的人；

他们不可能退失，已近涅槃。”

我也听到世尊说过这个含义。第八经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/2. Dukanipāta 二集 (Iti 2, 28-49)/2.2 Dutiyavagga 第二品 (Iti 2.11-22, 38-49)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.9 Sikkhānisaṃsasutta 利益 (Iti 2.19, 46)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Sikkhānisaṃsasuttaṃ

46. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Sikkhānisaṃsā, bhikkhave, viharatha paññuttarā vimuttisārā satādhipateyyā. Sikkhānisaṃsānaṃ, bhikkhave, viharataṃ paññuttarānaṃ vimuttisārānaṃ satādhipateyyānaṃ dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Paripuṇṇasikkhaṃ [paripuṇṇasekhaṃ (sī.), paripuṇṇasekkhaṃ (syā.)] apahānadhammaṃ, paññuttaraṃ jātikhayantadassiṃ;

Taṃ ve muniṃ antimadehadhāriṃ, mārañjahaṃ brūmi jarāya pāraguṃ.

“Tasmā sadā jhānaratā samāhitā, ātāpino jātikhayantadassino;

Māraṃ sasenaṃ abhibhuyya bhikkhavo, bhavatha jātimaraṇassa pāragā”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Navamaṃ.

☸---------------------------------------------------------------------

四六 （二、二、九）

我闻（世尊）这位阿罗汉说过，世尊这样说过：“比丘们！（你们要）安住于学法的利益中，拥有卓越的智慧，体证解脱的核心，以念为主导而安住。比丘们！对于（这样）安住于学法的利益中、拥有卓越的智慧、体证解脱的核心、以念为主导的人，可以期望两种果报中的一种：在现世证得完全的智慧（阿罗汉果），或者，如果还有执取依附（烦恼），则证得不还果。”世尊阐述了这个意义。就此，（经中）这样说道：

“圆满学道、不退失法， 具最上慧、见生死尽；

此牟尼住最后之身， 降伏魔军，达衰老岸。

是故常乐禅那等持， 精勤热忱，见生死尽；

比丘们，征服魔及其军， 成为超越生死彼岸者。”

这意义也是世尊所说，我是这样听闻的。第九。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/2. Dukanipāta 二集 (Iti 2, 28-49)/2.2 Dutiyavagga 第二品 (Iti 2.11-22, 38-49)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.10 Jāgariyasutta 警寤 (Iti 2.20, 47)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Jāgariyasuttaṃ

47. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Jāgaro cassa, bhikkhave, bhikkhu vihareyya sato sampajāno samāhito pamudito vippasanno ca tattha kālavipassī ca kusalesu dhammesu. Jāgarassa, bhikkhave, bhikkhuno viharato satassa sampajānassa samāhitassa pamuditassa vippasannassa tattha kālavipassino kusalesu dhammesu dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Jāgarantā suṇāthetaṃ, ye suttā te pabujjhatha;

Suttā jāgaritaṃ seyyo, natthi jāgarato bhayaṃ.

“Yo jāgaro ca satimā sampajāno, samāhito mudito vippasanno ca;

Kālena so sammā dhammaṃ parivīmaṃsamāno, ekodibhūto vihane tamaṃ so.

“Tasmā have jāgariyaṃ bhajetha, ātāpī bhikkhu nipako jhānalābhī;

Saṃyojanaṃ jātijarāya chetvā, idheva sambodhimanuttaraṃ phuse”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Dasamaṃ.

☸---------------------------------------------------------------------

四七 （二、二、一〇）

我闻（世尊）这位阿罗汉说过，世尊这样说过：“比丘们！比丘应当保持警觉、正念、正知、禅定、喜悦、明晰，并且在适当的时机审察善法而安住。比丘们！对于保持警觉、正念、正知、禅定、喜悦、明晰，并且在适当的时机审察善法的比丘，可以期望两种果报中的一种：在现世证得完全的智慧（阿罗汉果），或者，如果还有执取依附（烦恼），则证得不还果。”世尊阐述了这个意义。就此，（经中）这样说道：

“保持警醒者听此法， 沉睡者应当觉醒；

警醒胜过睡眠， 警醒者无所怖畏。

警醒者具足正念正知， 心得禅定、喜悦且明晰；

适时正确地审察法， 心意专注驱散黑暗。

是故应当勤修警醒， 比丘热忱、敏锐、得禅那；

斩断导致生老之结缚， 就在此生证无上菩提。”

这意义也是世尊所说，我是这样听闻的。第十。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/2. Dukanipāta 二集 (Iti 2, 28-49)/2.2 Dutiyavagga 第二品 (Iti 2.11-22, 38-49)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.11 Āpāyikasutta 恶趣 (Iti 2.21, 48)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Āpāyikasuttaṃ

48. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Dveme, bhikkhave, āpāyikā nerayikā idamappahāya. Katame dve? Yo ca abrahmacārī brahmacāripaṭiñño, yo ca paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carantaṃ amūlakena abrahmacariyena anuddhaṃseti. Ime kho, bhikkhave, dve āpāyikā nerayikā idamappahāyā”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Abhūtavādī nirayaṃ upeti, yo vāpi katvā na karomi cāha;

Ubhopi te pecca samā bhavanti, nihīnakammā manujā parattha.

“Kāsāvakaṇṭhā bahavo, pāpadhammā asaññatā;

Pāpā pāpehi kammehi, nirayaṃ te upapajjare.

“Seyyo ayoguḷo bhutto, tatto aggisikhūpamo;

Yañce bhuñjeyya dussīlo, raṭṭhapiṇḍamasaññato”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Ekādasamaṃ.

☸---------------------------------------------------------------------

四八（二、二、一一）

我闻（世尊）这位阿罗汉说过，世尊这样说过：“比丘们！有这两种人，如果不舍弃其行为，将堕入恶趣地狱。是哪两种人呢？即：并非过着梵行生活，却声称自己是梵行者；以及，对过着圆满清净梵行生活的人，进行毫无根据的不实指控，诽谤其非梵行。比丘们！这两种人，如果不舍弃其行为，将堕入恶趣地狱。”世尊阐述了这个意义。就此，（经中）这样说道：

“说妄语者堕入地狱， 行事后又说‘我没做’；

此二者死后都一样， 来世同为卑劣业者。

许多颈缠袈裟之人， 实为恶法、不自制者；

恶人因其恶劣行为， 命终将会堕入地狱。

与其让无戒、不自制者， 食用国家信众的布施，

不如吞下烧红铁丸， 如同吞下烈火之焰。”

这意义也是世尊所说，我是这样听闻的。第十一。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/2. Dukanipāta 二集 (Iti 2, 28-49)/2.2 Dutiyavagga 第二品 (Iti 2.11-22, 38-49)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.2.12 Diṭṭhigatasutta 见 (Iti 2.22, 49)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

12. Diṭṭhigatasuttaṃ

49. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Dvīhi, bhikkhave, diṭṭhigatehi pariyuṭṭhitā devamanussā olīyanti eke, atidhāvanti eke; cakkhumanto ca passanti.

“Kathañca, bhikkhave, olīyanti eke? Bhavārāmā, bhikkhave, devamanussā bhavaratā bhavasammuditā tesaṃ bhavanirodhāya dhamme desiyamāne cittaṃ na pakkhandati na pasīdati na santiṭṭhati nādhimuccati. Evaṃ kho, bhikkhave, olīyanti eke.

“Kathañca, bhikkhave, atidhāvanti eke? Bhaveneva kho paneke aṭṭīyamānā harāyamānā jigucchamānā vibhavaṃ abhinandanti – yato kira, bho, ayaṃ attā [satto (sī. ka.)] kāyassa bhedā paraṃ maraṇā ucchijjati vinassati na hoti paraṃ maraṇā; etaṃ santaṃ etaṃ paṇītaṃ etaṃ yāthāvanti. Evaṃ kho, bhikkhave, atidhāvanti eke.

“Kathañca, bhikkhave, cakkhumanto passanti? Idha bhikkhu bhūtaṃ bhūtato passati; bhūtaṃ bhūtato disvā bhūtassa nibbidāya virāgāya nirodhāya paṭipanno hoti. Evaṃ kho, bhikkhave, cakkhumanto passantī”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Ye [yo (syā. ka.)] bhūtaṃ bhūtato disvā, bhūtassa ca atikkamaṃ;

Yathābhūte vimuccanti, bhavataṇhā parikkhayā.

“Sa ve [sace (ka. sī. syā. pī.)] bhūtapariñño, so vītataṇho bhavābhave;

Bhūtassa vibhavā bhikkhu, nāgacchati punabbhavan”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Dvādasamaṃ.

Dutiyo vaggo niṭṭhito.

Tassuddānaṃ –

Dve indriyā dve tapanīyā, sīlena apare duve;

Anottāpī kuhanā dve ca, saṃvejanīyena te dasa.

Vitakkā desanā vijjā, paññā dhammena pañcamaṃ;

Ajātaṃ dhātusallānaṃ, sikkhā jāgariyena ca;

Apāyadiṭṭhiyā ceva [yeva (sī. syā.)], bāvīsati pakāsitāti.

Dukanipāto niṭṭhito.

☸---------------------------------------------------------------------

四九（二、二、一二）

我闻（世尊）这位阿罗汉说过，世尊这样说过：“比丘们！被两种见解所困扰的天神与人类，一些人执着（于存在），一些人又跑过了头（执著于不存在）；唯有具足智慧眼的人能看见（实相）。

那么，比丘们！一些人如何执着呢？比丘们！天神与人类乐于存在、喜爱存在、沉醉于存在，当（佛）为他们宣说导致存在熄灭的法时，他们的心不跃入、不清明、不安住、不信解。比丘们！这就是一些人如何执着。

那么，比丘们！一些人如何跑过了头呢？一些人因为对存在感到苦恼、羞愧、厌恶，反而喜爱‘断灭’，（认为：）‘先生们！这个我（或众生），身体败坏、死亡之后就断绝、消失了，死后就不再存在；这才是安稳的，这才是殊胜的，这才是真实的！’比丘们！这就是一些人如何跑过了头。

那么，比丘们！具足智慧眼的人如何看见呢？在此，比丘如实地看见‘已生成者（存在）’就是‘已生成者’；如实地看见之后，他为了对‘已生成者’的厌离、离贪、熄灭而修行。比丘们！这就是具足智慧眼的人如何看见。”世尊阐述了这个意义。就此，（经中）这样说道：

“若人如实见存在， 以及存在的超越，

如实而得以解脱， 因有爱完全灭尽。

了知存在、离有无爱， 比丘（趋向）存在的寂灭，

将不再有未来之生。”

这意义也是世尊所说，我是这样听闻的。第十二。

第二集 终

本品摄颂：

寻思（三八）、教示（三九）、明（四〇）、慧（四一）、法（四二）为一组五经；

无生（四三）、界（四四）、箭（四五）、学（四六）、以及警寤（四七）又一组五经；

恶趣（四八）与见（四九）此二经，（第二品）共阐明十二经。

（巴利语：Dutiyo vaggo niṭṭhito.）

（巴利语：Tassuddānaṃ – Dve indriyā dve tapanīyā, sīlena apare duve; Anottāpī kuhanā dve ca, saṃvejanīyena te dasa. Vitakkā desanā vijjā, paññā dhammena pañcamaṃ; Ajātaṃ dhātusallānaṃ, sikkhā jāgariyena ca; Apāyadiṭṭhiyā ceva, bāvīsati pakāsitāti.）

第二集 终

（巴利语：Dukanipāto niṭṭhito.）

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/3. Tikanipāta 三集 (Iti 3, 50-99)/3.1 Paṭhamavagga 第一品 (Iti 3.1-10, 50-59)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.1 Mūlasutta 根 (Iti 3.1, 50)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Tikanipāto

1. Paṭhamavaggo

1. Mūlasuttaṃ

50. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tīṇimāni, bhikkhave, akusalamūlāni. Katamāni tīṇi? Lobho akusalamūlaṃ, doso akusalamūlaṃ, moho akusalamūlaṃ – imāni kho, bhikkhave, tīṇi akusalamūlānī”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Lobho doso ca moho ca, purisaṃ pāpacetasaṃ;

Hiṃsanti attasambhūtā, tacasāraṃva samphalan”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Paṭhamaṃ.

☸---------------------------------------------------------------------

三集 第一品

五〇 （三、一、一）

我闻（世尊）这位阿罗汉说过，世尊这样说过：“比丘们！有这三种不善根。是哪三种呢？贪不善根、嗔不善根、痴不善根。比丘们！确实有这三种不善根。”世尊阐述了这个意义。就此，（经中）这样说道：

“贪、嗔与痴， 对心意邪恶的人，

会从自身生起而伤害他， 如同芦苇（或竹子）自结的果实（会导致其自身毁灭）。”

这意义也是世尊所说，我是这样听闻的。第一。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/3. Tikanipāta 三集 (Iti 3, 50-99)/3.1 Paṭhamavagga 第一品 (Iti 3.1-10, 50-59)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.2 Dhātusutta 界 (Iti 3.2, 51)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dhātusuttaṃ

51. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tisso imā, bhikkhave, dhātuyo. Katamā tisso? Rūpadhātu, arūpadhātu, nirodhadhātu – imā kho, bhikkhave, tisso dhātuyo”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Rūpadhātuṃ [rūpadhātu (sabbattha)] pariññāya, arūpesu asaṇṭhitā;

Nirodhe ye vimuccanti, te janā maccuhāyino.

“Kāyena amataṃ dhātuṃ, phusayitvā [phussayitvā (syā.), phassayitvā (pī.)] nirūpadhiṃ;

Upadhippaṭinissaggaṃ, sacchikatvā anāsavo;

Deseti sammāsambuddho, asokaṃ virajaṃ padan”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. dutiyaṃ.

☸---------------------------------------------------------------------

五一（三、一、二）

我闻（世尊）这位阿罗汉说过，世尊这样说过：“比丘们！有这三种界。是哪三种呢？色界、无色界、灭界。比丘们！确实有这三种界。”世尊阐述了这个意义。就此，（经中）这样说道：

“能够完全识知色界， 不滞留于无色（界），

于灭尽中得以解脱， 这些人舍弃了死亡。

以身触证不死界， 了无执取依附；

无漏者已证得： 执取依附的完全舍弃；

正自觉者（佛陀）宣示： 这无忧、无染的境界。”

这意义也是世尊所说，我是这样听闻的。第二。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/3. Tikanipāta 三集 (Iti 3, 50-99)/3.1 Paṭhamavagga 第一品 (Iti 3.1-10, 50-59)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.3 Paṭhamavedanāsutta 受一 (Iti 3.3, 52)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Paṭhamavedanāsuttaṃ

52. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā –

Imā kho, bhikkhave, tisso vedanā”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Samāhito sampajāno, sato buddhassa sāvako;

Vedanā ca pajānāti, vedanānañca sambhavaṃ.

“Yattha cetā nirujjhanti, maggañca khayagāminaṃ;

Vedanānaṃ khayā bhikkhu, nicchāto parinibbuto”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Tatiyaṃ.

☸---------------------------------------------------------------------

五二 （三、一、三）

我闻（世尊）这位阿罗汉说过，世尊这样说过：“比丘们！有这三种感受。是哪三种呢？乐受、苦受、不苦不乐受。比丘们！确实有这三种感受。”世尊阐述了这个意义。就此，（经中）这样说道：

“已入禅定、具足正知、 保持正念的佛陀弟子，

了知各种感受， 以及感受的生起。

知晓感受在何处止息， 以及导向（感受）灭尽的道路；

比丘因感受的灭尽， 无有渴求，完全寂灭。”

这意义也是世尊所说，我是这样听闻的。第三。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/3. Tikanipāta 三集 (Iti 3, 50-99)/3.1 Paṭhamavagga 第一品 (Iti 3.1-10, 50-59)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.4 Dutiyavedanāsutta 受二 (Iti 3.4, 53)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Dutiyavedanāsuttaṃ

53. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. Sukhā, bhikkhave, vedanā dukkhato daṭṭhabbā; dukkhā vedanā sallato daṭṭhabbā; adukkhamasukhā vedanā aniccato daṭṭhabbā. Yato kho, bhikkhave, bhikkhuno sukhā vedanā dukkhato diṭṭhā hoti, dukkhā vedanā sallato diṭṭhā hoti, adukkhamasukhā vedanā aniccato diṭṭhā hoti; ayaṃ vuccati, bhikkhave, ‘bhikkhu ariyo sammaddaso acchecchi [acchejji (sī. pī.), acchijji (ka.)], taṇhaṃ, vivattayi [vāvattayi (sī. aṭṭha.)] saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā’”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Yo sukhaṃ dukkhato adda [dakkhi (sī. pī. ka.), adakkhi (syā.)], dukkhamaddakkhi sallato;

Adukkhamasukhaṃ santaṃ, adakkhi naṃ aniccato.

“Sa ve sammaddaso bhikkhu, yato tattha vimuccati;

Abhiññāvosito santo, sa ve yogātigo munī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Catutthaṃ.

☸---------------------------------------------------------------------

五三（三、一、四）

我闻（世尊）这位阿罗汉说过，世尊这样说过：“比丘们！ 有这三种感受。是哪三种呢？乐受、苦受、不苦不乐受。比丘们！应当将乐受视为苦；应当将苦受视为（被）箭所刺；应当将不苦不乐受视为无常。比丘们！当一位比丘能将乐受视为苦，将苦受视为箭，将不苦不乐受视为无常时；比丘们！这位比丘被称为圣者、具足正见者，他已斩断渴爱，转离了结缚，通过彻底了知慢，达到了苦的终结。”

世尊阐述了这个意义。就此，（经中）这样说道：

“若人视乐为苦， 视苦为被箭刺；

视寂静的不苦不乐受， 视为无常。

他实是具足正见的比丘， 于此（三受）中得以解脱；

智者通达神通、寂静， 他实是超越束缚的牟尼。”

这意义也是世尊所说，我是这样听闻的。第四。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/3. Tikanipāta 三集 (Iti 3, 50-99)/3.1 Paṭhamavagga 第一品 (Iti 3.1-10, 50-59)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.5 Paṭhamaesanāsutta 求一 (Iti 3.5, 54)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Paṭhamaesanāsuttaṃ

54. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tisso imā, bhikkhave, esanā. Katamā tisso? Kāmesanā, bhavesanā, brahmacariyesanā – imā kho, bhikkhave, tisso esanā”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Samāhito sampajāno, sato buddhassa sāvako;

Esanā ca pajānāti, esanānañca sambhavaṃ.

“Yattha cetā nirujjhanti, maggañca khayagāminaṃ;

Esanānaṃ khayā bhikkhu, nicchāto parinibbuto”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Pañcamaṃ.

☸---------------------------------------------------------------------

五四（三、一、五）

我闻（世尊）这位阿罗汉说过，世尊这样说过：“比丘们！有这三种寻求。是哪三种呢？欲求、有求、梵行求。比丘们！确实有这三种寻求。”世尊阐述了这个意义。就此，（经中）这样说道：

“已入禅定、具足正知、 保持正念的佛陀弟子，

了知各种寻求， 以及寻求的生起。

知晓寻求在何处止息， 以及导向（寻求）灭尽的道路；

比丘因寻求的灭尽， 无有渴求，完全寂灭。”

这意义也是世尊所说，我是这样听闻的。第五。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/3. Tikanipāta 三集 (Iti 3, 50-99)/3.1 Paṭhamavagga 第一品 (Iti 3.1-10, 50-59)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.6 Dutiyaesanāsutta 求二 (Iti 3.6, 55)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Dutiyaesanāsuttaṃ

55. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tisso imā, bhikkhave, esanā. Katamā tisso? Kāmesanā, bhavesanā, brahmacariyesanā – imā kho, bhikkhave, tisso esanā”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Kāmesanā bhavesanā, brahmacariyesanā saha;

Iti saccaparāmāso, diṭṭhiṭṭhānā samussayā.

“Sabbarāgavirattassa, taṇhakkhayavimuttino;

Esanā paṭinissaṭṭhā, diṭṭhiṭṭhānā samūhatā;

Esanānaṃ khayā bhikkhu, nirāso akathaṃkathī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

五五（三、一、六）

我闻（世尊）这位阿罗汉说过，世尊这样说过：“比丘们！有这三种寻求。是哪三种呢？欲求、有求、梵行求。比丘们！确实有这三种寻求。” 世尊阐述了这个意义。就此，（经中）这样说道：

“欲求、有求， 以及梵行求；

如此执取以为真实， 是各种见解立足处的积聚。

对于已远离一切贪欲、 因渴爱灭尽而解脱者，

寻求已被舍弃， 见解的立足处已被根除；

比丘因寻求的灭尽， 无所希求，无有疑惑。”

这意义也是世尊所说，我是这样听闻的。第六。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/3. Tikanipāta 三集 (Iti 3, 50-99)/3.1 Paṭhamavagga 第一品 (Iti 3.1-10, 50-59)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.7 Paṭhamaāsavasutta 漏一 (Iti 3.7, 56)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Paṭhamaāsavasuttaṃ

56. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tayome, bhikkhave, āsavā. Katame tayo? Kāmāsavo, bhavāsavo, avijjāsavo – ime kho, bhikkhave, tayo āsavā”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Samāhito sampajāno, sato buddhassa sāvako;

Āsave ca pajānāti, āsavānañca sambhavaṃ.

“Yattha cetā nirujjhanti, maggañca khayagāminaṃ;

Āsavānaṃ khayā bhikkhu, nicchāto parinibbuto”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Sattamaṃ.

☸---------------------------------------------------------------------

五六（三、一、七）

我闻（世尊）这位阿罗汉说过，世尊这样说过：“比丘们！有这三种漏。是哪三种呢？欲漏、有漏、无明漏。比丘们！确实有这三种漏。”世尊阐述了这个意义。就此，（经中）这样说道：

“已入禅定、具足正知、 保持正念的佛陀弟子，

了知各种漏， 以及漏的生起。

知晓漏在何处止息， 以及导向（漏）灭尽的道路；

比丘因漏的灭尽， 无有渴求，完全寂灭。”

这意义也是世尊所说，我是这样听闻的。第七。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/3. Tikanipāta 三集 (Iti 3, 50-99)/3.1 Paṭhamavagga 第一品 (Iti 3.1-10, 50-59)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.8 Dutiyaāsavasutta 漏二 (Iti 3.8, 57)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Dutiyaāsavasuttaṃ

57. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tayome, bhikkhave, āsavā. Katame tayo? Kāmāsavo, bhavāsavo, avijjāsavo – ime kho, bhikkhave, tayo āsavā”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Yassa kāmāsavo khīṇo, avijjā ca virājitā;

Bhavāsavo parikkhīṇo, vippamutto nirūpadhi;

Dhāreti antimaṃ dehaṃ, jetvā māraṃ savāhinin”ti [savāhananti (bahūsu)].

Ayampi attho vutto bhagavatā, iti me sutanti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

五七（三、一、八）

我闻（世尊）这位阿罗汉说过，世尊这样说过：“比丘们！有这三种漏。是哪三种呢？欲漏、有漏、无明漏。比丘们！确实有这三种漏。”世尊阐述了这个意义。就此，（经中）这样说道：

“若人的欲漏已尽， 无明已离，

有漏已完全灭尽， 得以解脱，无有执取依附；

他维持着这最后一世的身体， 已战胜魔罗及其军队。”

这意义也是世尊所说，我是这样听闻的。第八。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/3. Tikanipāta 三集 (Iti 3, 50-99)/3.1 Paṭhamavagga 第一品 (Iti 3.1-10, 50-59)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.9 Taṇhāsutta 爱 (Iti 3.9, 58)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Taṇhāsuttaṃ

58. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tisso imā, bhikkhave, taṇhā. Katamā tisso? Kāmataṇhā, bhavataṇhā, vibhavataṇhā – imā kho, bhikkhave, tisso taṇhā”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Taṇhāyogena saṃyuttā, rattacittā bhavābhave;

Te yogayuttā mārassa, ayogakkhemino janā;

Sattā gacchanti saṃsāraṃ, jātīmaraṇagāmino.

“Ye ca taṇhaṃ pahantvāna, vītataṇhā [nikkaṇhā ca (sī. ka.)] bhavābhave;

Te ve [te ca (sī. pī. ka.)] pāraṅgatā [pāragatā (ka. sī. syā.)] loke, ye pattā āsavakkhayan”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Navamaṃ.

☸---------------------------------------------------------------------

五八（三、一、九）

我闻（世尊）这位阿罗汉说过，世尊这样说过：“比丘们！有这三种渴爱。是哪三种呢？欲爱、有爱、无有爱。比丘们！确实有这三种渴爱。”世尊阐述了这个意义。就此，（经中）这样说道：

“被渴爱之轭所束缚， 心染着于存在与不存在，

他们被魔罗的束缚所系， 这些人不能获得安稳；

众生趋向于轮回， 不断经历生与死。

然而那些断除了渴爱、 于存在与不存在中离欲者，

他们确实是世间的超越者， 是已达到诸漏灭尽的人。”

这意义也是世尊所说，我是这样听闻的。第九。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/3. Tikanipāta 三集 (Iti 3, 50-99)/3.1 Paṭhamavagga 第一品 (Iti 3.1-10, 50-59)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1.10 Māradheyyasutta 魔域 (Iti 3.10, 59)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Māradheyyasuttaṃ

59. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tīhi, bhikkhave, dhammehi samannāgato bhikkhu atikkamma māradheyyaṃ ādiccova virocati. Katamehi tīhi? Idha, bhikkhave, bhikkhu asekhena sīlakkhandhena samannāgato hoti, asekhena samādhikkhandhena samannāgato hoti, asekhena paññākkhandhena samannāgato hoti – imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu atikkamma māradheyyaṃ ādiccova virocatī”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Sīlaṃ samādhi paññā ca, yassa ete subhāvitā;

Atikkamma māradheyyaṃ, ādiccova virocatī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Dasamaṃ.

Paṭhamo vaggo niṭṭhito.

Tassuddānaṃ –

Mūladhātu atha vedanā duve, esanā ca duve āsavā duve;

Taṇhāto ca atha [taṇhāto atha (syā.)] māradheyyato, vaggamāhu paṭhamanti muttamanti.

☸---------------------------------------------------------------------

五九 （三、一、一〇）

我闻（世尊）这位阿罗汉说过，世尊这样说过：“比丘们！具足三法的比丘，超越魔罗的领域，如同太阳般照耀。是哪三法呢？在此，比丘们！比丘具足无学之戒蕴，具足无学之定蕴，具足无学之慧蕴。比丘们！具足这三法的比丘，超越魔罗的领域，如同太阳般照耀。”世尊阐述了这个意义。就此，（经中）这样说道：

“戒、定以及慧， 若人善修习；

超越魔罗境， 如同太阳耀。”

这意义也是世尊所说，我是这样听闻的。第十。

第一品 终

本品摄颂：

根、界（五〇、五一），及感受二（五二、五三），且寻求二（五四、五五）、漏二（五六、五七），爱（五八）以及魔之领域（五九），此称为最上之第一品。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/3. Tikanipāta 三集 (Iti 3, 50-99)/3.2 Dutiyavagga 第二品 (Iti 3.11-20, 60-69)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.1 Puññakiriyavatthusutta 福业 (Iti 3.11, 60)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dutiyavaggo

1. Puññakiriyavatthusuttaṃ

60. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tīṇimāni, bhikkhave, puññakiriyavatthūni. Katamāni tīṇi? Dānamayaṃ puññakiriyavatthu, sīlamayaṃ puññakiriyavatthu, bhāvanāmayaṃ puññakiriyavatthu – imāni kho, bhikkhave, tīṇi puññakiriyavatthūnī”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Puññameva so sikkheyya, āyataggaṃ sukhudrayaṃ;

Dānañca samacariyañca, mettacittañca bhāvaye.

“Ete dhamme bhāvayitvā, tayo sukhasamuddaye;

Abyāpajjhaṃ sukhaṃ lokaṃ, paṇḍito upapajjatī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Paṭhamaṃ.

☸---------------------------------------------------------------------

三集 第二品

六〇 （三、二、一）

我闻（世尊）这位阿罗汉说过，世尊这样说过：“比丘们！有这三种福业的基础。是哪三种呢？布施所成的福业基础，持戒所成的福业基础，修行（禅定智慧）所成的福业基础。比丘们！确实有这三种福业的基础。”世尊阐述了这个意义。就此，（经中）这样说道：

“他应当修学福德， （那是）长远的利益，带来安乐；

应修习布施、平等行， 以及慈心。

修习了这三种带来安乐的法之后，

智者将投生于 无恼害的安乐世界。”

这意义也是世尊所说，我是这样听闻的。第一。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/3. Tikanipāta 三集 (Iti 3, 50-99)/3.2 Dutiyavagga 第二品 (Iti 3.11-20, 60-69)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.2 Cakkhusutta 眼 (Iti 3.12, 61)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Cakkhusuttaṃ

61. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tīṇimāni, bhikkhave, cakkhūni. Katamāni tīṇi? Maṃsacakkhu, dibbacakkhu, paññācakkhu – imāni kho, bhikkhave, tīṇi cakkhūnī”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Maṃsacakkhu dibbacakkhu, paññācakkhu anuttaraṃ;

Etāni tīṇi cakkhūni, akkhāsi purisuttamo.

“Maṃsacakkhussa uppādo, maggo dibbassa cakkhuno;

Yato ñāṇaṃ udapādi, paññācakkhu anuttaraṃ;

Yassa cakkhussa paṭilābhā, sabbadukkhā pamuccatī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Dutiyaṃ.

☸---------------------------------------------------------------------

六一（三、二、二）

我闻（世尊）这位阿罗汉说过，世尊这样说过：“比丘们！有这三种眼。是哪三种呢？肉眼、天眼、慧眼。比丘们！确实有这三种眼。”世尊阐述了这个意义。就此，（经中）这样说道：

“肉眼、天眼， 以及无上的慧眼；

这三种眼， 是至上之人（佛陀）所宣说。

肉眼的生起， 是天眼之道途；

由此智慧生起， 即是无上的慧眼；

获得此（慧）眼者， 将从一切苦中解脱。”

这意义也是世尊所说，我是这样听闻的。第二。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/3. Tikanipāta 三集 (Iti 3, 50-99)/3.2 Dutiyavagga 第二品 (Iti 3.11-20, 60-69)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.3 Indriyasutta 根 (Iti 3.13, 62)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Indriyasuttaṃ

62. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tīṇimāni, bhikkhave, indriyāni. Katamāni tīṇi? Anaññātaññassāmītindriyaṃ, aññindriyaṃ, aññātāvindriyaṃ – imāni kho, bhikkhave, tīṇi indriyānī”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Sekhassa sikkhamānassa, ujumaggānusārino;

Khayasmiṃ paṭhamaṃ ñāṇaṃ, tato aññā anantarā.

“Tato aññā vimuttassa, ñāṇaṃ ve hoti tādino;

Akuppā me vimuttīti, bhavasaṃyojanakkhayā.

“Sa ve [sace (sī. syā.)] indriyasampanno, santo santipade rato;

Dhāreti antimaṃ dehaṃ, jetvā māraṃ savāhinin”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Tatiyaṃ.

☸---------------------------------------------------------------------

六二 （三、二、三）

我闻（世尊）这位阿罗汉说过，世尊这样说过：“比丘们！有这三种根。是哪三种呢？‘我将了知未知者’根（未知当知根）、已知根、具知根（无学阿罗汉根）。比丘们！确实有这三种根。”世尊阐述了这个意义。就此，（经中）这样说道：

“对于正在修学的有学者， 遵循正直道的人，

最初的智慧在于（烦恼的）灭尽，随后是‘已知’（根）的接续。

然后，对于通过‘已知’而解脱、如如不动的圣者，

他确实生起这样的智慧： ‘我的解脱是不可动摇的’，因存在的结缚已灭尽。

他确实具足诸根， 寂静，喜乐于寂灭之道（涅槃）；

他维持着这最后一世的身体， 已战胜魔罗及其军队。”

这意义也是世尊所说，我是这样听闻的。第三。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/3. Tikanipāta 三集 (Iti 3, 50-99)/3.2 Dutiyavagga 第二品 (Iti 3.11-20, 60-69)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.4 Addhāsutta 时 (Iti 3.14, 63)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Addhāsuttaṃ

63. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tayome, bhikkhave, addhā. Katame tayo? Atīto addhā, anāgato addhā, paccuppanno addhā – ime kho, bhikkhave, tayo addhā”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Akkheyyasaññino sattā, akkheyyasmiṃ patiṭṭhitā;

Akkheyyaṃ apariññāya, yogamāyanti maccuno.

“Akkheyyañca pariññāya, akkhātāraṃ na maññati;

Phuṭṭho vimokkho manasā, santipadamanuttaraṃ.

“Sa ve [sace (ka.)] akkheyyasampanno, santo santipade rato;

Saṅkhāyasevī dhammaṭṭho, saṅkhyaṃ nopeti vedagū”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Catutthaṃ.

☸---------------------------------------------------------------------

六三（三、二、四）

我闻（世尊）这位阿罗汉说过，世尊这样说过：“比丘们！有这三个时段。是哪三个呢？过去时、未来时、现在时。比丘们！确实有这三个时段。”世尊阐述了这个意义。就此，（经中）这样说道：

“众生执着于‘可言说者’的想， 立足于‘可言说者’之上；

未能完全识知‘可言说者’（的实相）， 他们趋入了死神的束缚。

然而，完全识知了‘可言说者’的人， 他不认为（自己是）‘言说者’；

他以心触证了解脱， 那无上的寂静之道。

他确实圆满了对‘可言说者’的了知， 寂静，喜乐于寂静之道（涅槃）；

审慎抉择而行，安住于法， 通达者不再进入（概念的）计数。”

这意义也是世尊所说，我是这样听闻的。第四。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/3. Tikanipāta 三集 (Iti 3, 50-99)/3.2 Dutiyavagga 第二品 (Iti 3.11-20, 60-69)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.5 Duccaritasutta 恶行 (Iti 3.15, 64)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Duccaritasuttaṃ

64. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tīṇimāni, bhikkhave, duccaritāni. Katamāni tīṇi? Kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ – imāni kho, bhikkhave, tīṇi duccaritānī”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Kāyaduccaritaṃ katvā, vacīduccaritāni ca;

Manoduccaritaṃ katvā, yañcaññaṃ dosasaṃhitaṃ.

“Akatvā kusalaṃ kammaṃ, katvānākusalaṃ bahuṃ;

Kāyassa bhedā duppañño, nirayaṃ sopapajjatī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Pañcamaṃ.

☸---------------------------------------------------------------------

六四 （三、二、五）

我闻（世尊）这位阿罗汉说过，世尊这样说过：“比丘们！有这三种恶行。是哪三种呢？身恶行、语恶行、意恶行。比丘们！确实有这三种恶行。”世尊阐述了这个意义。就此，（经中）这样说道：

“造作了身恶行， 以及语恶行；

造作了意恶行， 以及其他与过患相应的（行为）。

不做善业， 造作了众多不善业；

智慧低劣者身体败坏时， 他投生到地狱中去。”

这意义也是世尊所说，我是这样听闻的。第五。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/3. Tikanipāta 三集 (Iti 3, 50-99)/3.2 Dutiyavagga 第二品 (Iti 3.11-20, 60-69)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.6 Sucaritasutta 妙行 (Iti 3.16, 65)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Sucaritasuttaṃ

65. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tīṇimāni, bhikkhave, sucaritāni. Katamāni tīṇi? Kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ – imāni kho, bhikkhave, tīṇi sucaritānī”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Kāyaduccaritaṃ hitvā, vacīduccaritāni ca;

Manoduccaritaṃ hitvā, yañcaññaṃ dosasaṃhitaṃ.

“Akatvākusalaṃ kammaṃ, katvāna kusalaṃ bahuṃ;

Kāyassa bhedā sappañño, saggaṃ so upapajjatī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

六五 （三、二、六）

我闻（世尊）这位阿罗汉说过，世尊这样说过：“比丘们！有这三种妙行。是哪三种呢？身妙行、语妙行、意妙行。比丘们！确实有这三种妙行。”世尊阐述了这个意义。就此，（经中）这样说道：

“舍弃了身恶行， 以及语恶行；

舍弃了意恶行， 以及其他与过患相应的（行为）。

不做不善业， 造作了众多善业；

具足智慧者身体败坏时， 他投生到天界中去。”

这意义也是世尊所说，我是这样听闻的。第六。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/3. Tikanipāta 三集 (Iti 3, 50-99)/3.2 Dutiyavagga 第二品 (Iti 3.11-20, 60-69)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.7 Soceyyasutta 清静 (Iti 3.17, 66)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

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7. Soceyyasuttaṃ

66. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tīṇimāni, bhikkhave, soceyyāni. Katamāni tīṇi? Kāyasoceyyaṃ, vacīsoceyyaṃ, manosoceyyaṃ – imāni kho, bhikkhave, tīṇi soceyyānī”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Kāyasuciṃ vacīsuciṃ [vācāsuciṃ (ka.)], cetosucimanāsavaṃ;

Suciṃ soceyyasampannaṃ, āhu sabbappahāyinan”ti [āhu ninhātapāpakanti (a. ni. 3.122) yuttataraṃ].

Ayampi attho vutto bhagavatā, iti me sutanti. Sattamaṃ.

☸---------------------------------------------------------------------

六六（三、二、七）

我闻（世尊）这位阿罗汉说过，世尊这样说过：“比丘们！有这三种清净。是哪三种呢？身清净、语清净、意清净。比丘们！确实有这三种清净。”世尊阐述了这个意义。就此，（经中）这样说道：

“身清净、语清净， 心意清净、无有诸漏；

清净、具足清净者， 被称为已舍弃一切（烦恼）者（或：已洗除罪恶者）。”

这意义也是世尊所说，我是这样听闻的。第七。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/3. Tikanipāta 三集 (Iti 3, 50-99)/3.2 Dutiyavagga 第二品 (Iti 3.11-20, 60-69)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.8 Moneyyasutta 寂默 (Iti 3.18, 67)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Moneyyasuttaṃ

67. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tīṇimāni, bhikkhave, moneyyāni. Katamāni tīṇi? Kāyamoneyyaṃ, vacīmoneyyaṃ, manomoneyyaṃ – imāni kho, bhikkhave, tīṇi moneyyānī”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Kāyamuniṃ vacīmuniṃ, manomunimanāsavaṃ;

Muniṃ moneyyasampannaṃ, āhu ninhātapāpakan”ti [āhu sabbappahāyinanti (a. ni. 3.123)].

Ayampi attho vutto bhagavatā, iti me sutanti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

六七（三、二、八）

我闻（世尊）这位阿罗汉说过，世尊这样说过：“比丘们！有这三种寂默（牟尼行）。是哪三种呢？身寂默、语寂默、意寂默。比丘们！确实有这三种寂默。”世尊阐述了这个意义。就此，（经中）这样说道：

“身寂默、语寂默， 意寂默、无有诸漏；

具足寂默的牟尼， 被称为已洗除罪恶者（或：已舍弃一切者）。”

这意义也是世尊所说，我是这样听闻的。第八。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/3. Tikanipāta 三集 (Iti 3, 50-99)/3.2 Dutiyavagga 第二品 (Iti 3.11-20, 60-69)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.9 Paṭhamarāgasutta 贪一 (Iti 3.19, 68)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Paṭhamarāgasuttaṃ

68. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Yassa kassaci, bhikkhave, rāgo appahīno, doso appahīno, moho appahīno – ayaṃ vuccati, bhikkhave, ‘baddho [bando (bahūsu)] mārassa paṭimukkassa mārapāso yathākāmakaraṇīyo [yathā kāmakaraṇīyo ca (sī. syā. pī. ka.)] pāpimato’. Yassa kassaci, bhikkhave, rāgo pahīno, doso pahīno, moho pahīno – ayaṃ vuccati, bhikkhave, ‘abaddho mārassa omukkassa mārapāso na yathā kāmakaraṇīyo [na yathākāmakaraṇīyo ca (syā.)] pāpimato’”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Yassa rāgo ca doso ca, avijjā ca virājitā;

Taṃ bhāvitattaññataraṃ, brahmabhūtaṃ tathāgataṃ;

Buddhaṃ verabhayātītaṃ, āhu sabbappahāyinan”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Navamaṃ.

☸---------------------------------------------------------------------

六八（三、二、九）

我闻（世尊）这位阿罗汉说过，世尊这样说过：“比丘们！任何人，如果贪欲未断，嗔恚未断，愚痴未断——比丘们！这被称为‘被魔罗所束缚，落入魔罗的网罟中，任由恶魔（魔罗）摆布’。比丘们！任何人，如果贪欲已断，嗔恚已断，愚痴已断——比丘们！这被称为‘未被魔罗所束缚，已解开魔罗的网罟，不再任由恶魔（魔罗）摆布’。”世尊阐述了这个意义。就此，（经中）这样说道：

“若人的贪、嗔， 以及无明已离；

称此善修己身者、梵行者、如来、

佛陀、超越怨敌与怖畏者，为已舍弃一切（烦恼）者。”

这意义也是世尊所说，我是这样听闻的。第九。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/3. Tikanipāta 三集 (Iti 3, 50-99)/3.2 Dutiyavagga 第二品 (Iti 3.11-20, 60-69)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2.10 Dutiyarāgasutta 贪二 (Iti 3.20, 69)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Dutiyarāgasuttaṃ

69. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā rāgo appahīno, doso appahīno, moho appahīno – ayaṃ vuccati, bhikkhave, na ‘atari [atiṇṇo (ka. sī. ka.)] samuddaṃ saūmiṃ savīciṃ sāvaṭṭaṃ sagahaṃ sarakkhasaṃ’. Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā rāgo pahīno, doso pahīno, moho pahīno – ayaṃ vuccati, bhikkhave, ‘atari samuddaṃ saūmiṃ savīciṃ sāvaṭṭaṃ sagahaṃ sarakkhasaṃ, tiṇṇo pāraṅgato [pāragato (sī. aṭṭha. syā.)] thale tiṭṭhati brāhmaṇo’”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Yassa rāgo ca doso ca, avijjā ca virājitā;

Somaṃ samuddaṃ sagahaṃ sarakkhasaṃ, saūmibhayaṃ duttaraṃ accatāri.

“Saṅgātigo maccujaho nirūpadhi, pahāsi dukkhaṃ apunabbhavāya;

Atthaṅgato so na pamāṇameti, amohayi maccurājanti brūmī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Dasamaṃ.

Dutiyo vaggo niṭṭhito.

Tassuddānaṃ –

Puññaṃ cakkhu atha indriyāni [atthindriyā (syā.)], addhā ca caritaṃ duve soci [suci (syā.)];

Muno [mune (syā.)] atha rāgaduve, puna vaggamāhu dutiyamuttamanti.

☸---------------------------------------------------------------------

六九（三、二、一〇）

我闻（世尊）这位阿罗汉说过，世尊这样说过：“比丘们！任何比丘或比丘尼，如果贪欲未断，嗔恚未断，愚痴未断——比丘们！这不能被称为‘已渡过那有波浪、有漩涡、有（恶鲨）攫取、有罗刹的海洋’。比丘们！任何比丘或比丘尼，如果贪欲已断，嗔恚已断，愚痴已断——比丘们！这被称为‘已渡过那有波浪、有漩涡、有（恶鲨）攫取、有罗刹的海洋，已渡过，抵达彼岸，站立于陆地上的婆罗门’。”世尊阐述了这个意义。就此，（经中）这样说道：

“若人的贪、嗔， 以及无明已离；

他已渡过这有（恶鲨）攫取、有罗刹、波浪可畏、难以渡过的海洋。

他超越执着，舍弃死亡，无有执取依附，

为不再有后有而舍弃了苦；

他已达寂灭，不可衡量， 我说他已令死王迷惑。”

这意义也是世尊所说，我是这样听闻的。第十。

第二品 终

本品摄颂：

福（六〇）、眼（六一）、及根（六二），时（六三）、与（善恶）行二（六四、六五）、清净（六六）；

寂默（六七）、以及贪二（六八、六九），再者，此称为最上之第二品。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/3. Tikanipāta 三集 (Iti 3, 50-99)/3.3 Tatiyavagga 第三品 (Iti 3.21-30, 70-79)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.1 Micchādiṭṭhikasutta 邪见 (Iti 3.21, 70)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Tatiyavaggo

1. Micchādiṭṭhikasuttaṃ

70. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Diṭṭhā mayā, bhikkhave, sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā.

“Taṃ kho panāhaṃ, bhikkhave, nāññassa samaṇassa vā brāhmaṇassa vā sutvā vadāmi. Diṭṭhā mayā, bhikkhave, sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Api ca, bhikkhave, yadeva sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadevāhaṃ vadāmi.

“Diṭṭhā mayā, bhikkhave, sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Micchā manaṃ paṇidhāya, micchā vācañca bhāsiya [micā vācaṃ abhāsiya (sabbattha)];

Micchā kammāni katvāna, kāyena idha puggalo.

“Appassutāpuññakaro [appassutopuññakaro (sī.), appassuto apuññakaro (syā. pī.)], appasmiṃ idha jīvite;

Kāyassa bhedā duppañño, nirayaṃ sopapajjatī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Paṭhamaṃ.

☸---------------------------------------------------------------------

三集 第三品

七〇 （三、三、一）

我闻（世尊）这位阿罗汉说过，世尊这样说过：“比丘们！我曾见过具足身恶行、具足语恶行、具足意恶行、诽谤圣者、持有邪见、执持邪见业行的众生。他们身体败坏、死亡之后，投生到恶道、恶趣、堕处、地狱中。

比丘们！我说这些，并非听自其他沙门或婆罗门。比丘们！我确实见过具足身恶行、具足语恶行、具足意恶行、诽谤圣者、持有邪见、执持邪见业行的众生。他们身体败坏、死亡之后，投生到恶道、恶趣、堕处、地狱中。而且，比丘们！我所说的，正是我自己所了知、自己所看见、自己所明白的。

比丘们！我曾见过具足身恶行、具足语恶行、具足意恶行、诽谤圣者、持有邪见、执持邪见业行的众生。他们身体败坏、死亡之后，投生到恶道、恶趣、堕处、地狱中。”世尊阐述了这个意义。就此，（经中）这样说道：

“心怀邪念， 言说邪恶的语言；

在此世以身体， 造作邪恶的行为。

少闻、不造福业， 在此短暂生命中；

智慧低劣者身体败坏时， 他投生到地狱中去。”

这意义也是世尊所说，我是这样听闻的。第一。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/3. Tikanipāta 三集 (Iti 3, 50-99)/3.3 Tatiyavagga 第三品 (Iti 3.21-30, 70-79)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.2 Sammādiṭṭhikasutta 正见 (Iti 3.22, 71)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Sammādiṭṭhikasuttaṃ

71. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Diṭṭhā mayā, bhikkhave, sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā.

“Taṃ kho panāhaṃ, bhikkhave, nāññassa samaṇassa vā brāhmaṇassa vā sutvā vadāmi. Diṭṭhā mayā, bhikkhave, sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā. Api ca, bhikkhave, yadeva sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadevāhaṃ vadāmi.

“Diṭṭhā mayā, bhikkhave, sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Sammā manaṃ paṇidhāya, sammā vācañca bhāsiya [sammā vācaṃ abhāsiya (sabbattha)];

Sammā kammāni katvāna, kāyena idha puggalo.

“Bahussuto puññakaro, appasmiṃ idha jīvite;

Kāyassa bhedā sappañño, saggaṃ so upapajjatī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Dutiyaṃ.

☸---------------------------------------------------------------------

七一（三、三、二）

我闻（世尊）这位阿罗汉说过，世尊这样说过：“比丘们！我曾见过具足身妙行、具足语妙行、具足意妙行、不诽谤圣者、持有正见、执持正见业行的众生。他们身体败坏、死亡之后，投生到善趣、天界中。

比丘们！我说这些，并非听自其他沙门或婆罗门。比丘们！我确实见过具足身妙行、具足语妙行、具足意妙行、不诽谤圣者、持有正见、执持正见业行的众生。他们身体败坏、死亡之后，投生到善趣、天界中。而且，比丘们！我所说的，正是我自己所了知、自己所看见、自己所明白的。

比丘们！我曾见过具足身妙行、具足语妙行、具足意妙行、不诽谤圣者、持有正见、执持正见业行的众生。他们身体败坏、死亡之后，投生到善趣、天界中。”世尊阐述了这个意义。就此，（经中）这样说道：

“心怀正念， 言说正直的语言；

在此世以身体， 造作正直的行为。

多闻、造作福业， 在此短暂生命中；

具足智慧者身体败坏时， 他投生到天界中去。”

这意义也是世尊所说，我是这样听闻的。第二。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/3. Tikanipāta 三集 (Iti 3, 50-99)/3.3 Tatiyavagga 第三品 (Iti 3.21-30, 70-79)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.3 Nissaraṇiyasutta 出离 (Iti 3.23, 72)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Nissaraṇiyasuttaṃ

72. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tisso imā, bhikkhave, nissaraṇiyā [nissāraṇīyā (a. ni. 5.200)] dhātuyo. Katamā tisso? Kāmānametaṃ nissaraṇaṃ yadidaṃ nekkhammaṃ, rūpānametaṃ nissaraṇaṃ yadidaṃ āruppaṃ, yaṃ kho pana kiñci bhūtaṃ saṅkhataṃ paṭiccasamuppannaṃ nirodho tassa nissaraṇaṃ – imā kho, bhikkhave, tisso nissaraṇiyā dhātuyo”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Kāmanissaraṇaṃ ñatvā, rūpānañca atikkamaṃ;

Sabbasaṅkhārasamathaṃ, phusaṃ ātāpi sabbadā.

“Sa ve sammaddaso bhikkhu, yato tattha vimuccati;

Abhiññāvosito santo, sa ve yogātigo munī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Tatiyaṃ.

☸---------------------------------------------------------------------

七二（三、三、三）

我闻（世尊）这位阿罗汉说过，世尊这样说过：“比丘们！有这三种出离界。是哪三种呢？欲（界）的出离，即是离欲（出家）；色（界）的出离，即是无色（界定）；而对于任何已生成、有为、缘起的（事物），其出离即是灭尽。比丘们！确实有这三种出离界。”世尊阐述了这个意义。就此，（经中）这样说道：

“了知欲的出离， 以及色的超越；

精勤者恒常触证 一切行的寂止。

他实是具足正见的比丘， 于此（诸界）中得以解脱；

智者通达神通、寂静， 他实是超越束缚的牟尼。”

这意义也是世尊所说，我是这样听闻的。第三。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/3. Tikanipāta 三集 (Iti 3, 50-99)/3.3 Tatiyavagga 第三品 (Iti 3.21-30, 70-79)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.4 Santatarasutta 胜 (Iti 3.24, 73)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Santatarasuttaṃ

73. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Rūpehi, bhikkhave, arūpā [āruppā (sī.)] santatarā, arūpehi nirodho santataro”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Ye ca rūpūpagā sattā, ye ca arūpaṭṭhāyino [āruppaṭṭhāyino (sī.)];

Nirodhaṃ appajānantā, āgantāro punabbhavaṃ.

“Ye ca rūpe pariññāya, arūpesu asaṇṭhitā;

Nirodhe ye vimuccanti, te janā maccuhāyino.

“Kāyena amataṃ dhātuṃ, phusayitvā nirūpadhiṃ;

Upadhippaṭinissaggaṃ, sacchikatvā anāsavo;

Deseti sammāsambuddho, asokaṃ virajaṃ padan”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Catutthaṃ.

☸---------------------------------------------------------------------

七三（三、三、四）

我闻（世尊）这位阿罗汉说过，世尊这样说过：“比丘们！比起色界，无色（界）更为寂静；比起无色（界），灭尽更为寂静。”世尊阐述了这个意义。就此，（经中）这样说道：

“那些投生色界的众生， 以及那些滞留无色界的众生；

未能了知灭尽（涅槃）， 他们是还会再来轮回者。

然而那些完全识知色（界）， 并且不滞留于无色（界），

于灭尽中得以解脱， 这些人舍弃了死亡。

以身触证不死界， 了无执取依附；

无漏者已证得： 执取依附的完全舍弃；

正自觉者（佛陀）宣示： 这无忧、无染的境界。”

这意义也是世尊所说，我是这样听闻的。第四。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/3. Tikanipāta 三集 (Iti 3, 50-99)/3.3 Tatiyavagga 第三品 (Iti 3.21-30, 70-79)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.5 Puttasutta 三儿 (Iti 3.25, 74)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Puttasuttaṃ

74. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tayome, bhikkhave, puttā santo saṃvijjamānā lokasmiṃ. Katame tayo? Atijāto, anujāto, avajātoti.

“Kathañca, bhikkhave, putto atijāto hoti? Idha, bhikkhave, puttassa mātāpitaro honti na buddhaṃ saraṇaṃ gatā, na dhammaṃ saraṇaṃ gatā, na saṅghaṃ saraṇaṃ gatā; pāṇātipātā appaṭiviratā, adinnādānā appaṭiviratā, kāmesumicchācārā appaṭiviratā, musāvādā appaṭiviratā, surāmerayamajjapamādaṭṭhānā appaṭiviratā, dussīlā pāpadhammā. Putto ca nesaṃ hoti buddhaṃ saraṇaṃ gato, dhammaṃ saraṇaṃ gato, saṅghaṃ saraṇaṃ gato; pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, surāmerayamajjapamādaṭṭhānā paṭivirato, sīlavā kalyāṇadhammo. Evaṃ kho, bhikkhave, putto atijāto hoti.

“Kathañca, bhikkhave, putto anujāto hoti? Idha, bhikkhave, puttassa mātāpitaro honti buddhaṃ saraṇaṃ gatā, dhammaṃ saraṇaṃ gatā, saṅghaṃ saraṇaṃ gatā; pāṇātipātā paṭiviratā, adinnādānā paṭiviratā, kāmesumicchācārā paṭiviratā, musāvādā paṭiviratā, surāmerayamajjapamādaṭṭhānā paṭiviratā, sīlavanto kalyāṇadhammā. Puttopi nesaṃ hoti buddhaṃ saraṇaṃ gato, dhammaṃ saraṇaṃ gato, saṅghaṃ saraṇaṃ gato; pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, surāmerayamajjapamādaṭṭhānā paṭivirato, sīlavā kalyāṇadhammo. Evaṃ kho, bhikkhave, putto anujāto hoti.

“Kathañca, bhikkhave, putto avajāto hoti? Idha, bhikkhave, puttassa mātāpitaro honti buddhaṃ saraṇaṃ gatā, dhammaṃ saraṇaṃ gatā, saṅghaṃ saraṇaṃ gatā; pāṇātipātā paṭiviratā, adinnādānā paṭiviratā, kāmesumicchācārā paṭiviratā, musāvādā paṭiviratā, surāmerayamajjapamādaṭṭhānā paṭiviratā, sīlavanto kalyāṇadhammā. Putto ca nesaṃ hoti na buddhaṃ saraṇaṃ gato, na dhammaṃ saraṇaṃ gato, na saṅghaṃ saraṇaṃ gato; pāṇātipātā appaṭivirato, adinnādānā appaṭivirato, kāmesumicchācārā appaṭivirato, musāvādā appaṭivirato, surāmerayamajjapamādaṭṭhānā appaṭivirato, dussīlo pāpadhammo. Evaṃ kho, bhikkhave, putto avajāto hoti. Ime kho, bhikkhave, tayo puttā santo saṃvijjamānā lokasmin”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Atijātaṃ anujātaṃ, puttamicchanti paṇḍitā;

Avajātaṃ na icchanti, yo hoti kulagandhano.

“Ete kho puttā lokasmiṃ, ye bhavanti upāsakā;

Saddhā sīlena sampannā, vadaññū vītamaccharā;

Cando abbhaghanā mutto, parisāsu virocare”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Pañcamaṃ.

☸---------------------------------------------------------------------

七四 （三、三、五）

我听闻阿罗汉（世尊）曾这样说过，世尊这样说过：‘诸位比丘！世间存在着这三种儿子。是哪三种呢？就是优生子、随生子、劣生子。那么，诸位比丘！优生子是怎样的呢？诸位比丘！此处有孩子的父母，不皈依佛，不皈依法，不皈依僧；不远离杀生，不远离不与取（偷盗），不远离邪淫，不远离妄语，不远离饮酒等放逸行为，是毁犯戒律、具有恶法的人。而他们的儿子，却是皈依佛，皈依法，皈依僧；远离杀生，远离不与取，远离邪淫，远离妄语，远离饮酒等放逸行为，是具足戒行、具有善法的人。诸位比丘！像这样的就是优生子。那么，诸位比丘！随生子是怎样的呢？诸位比丘！此处有孩子的父母，皈依佛，皈依法，皈依僧；远离杀生，远离不与取，远离邪淫，远离妄语，远离饮酒等放逸行为，是具足戒行、具有善法的人。他们的儿子也同样皈依佛，皈依法，皈依僧；远离杀生，远离不与取，远离邪淫，远离妄语，远离饮酒等放逸行为。诸位比丘！像这样的就是随生子。那么，诸位比丘！劣生子是怎样的呢？诸位比丘！此处有孩子的父母，皈依佛，皈依法，皈依僧；远离杀生，远离不与取，远离邪淫，远离妄语，远离饮酒等放逸行为，是具足戒行、具有善法的人。然而他们的儿子，却不皈依佛，不皈依法，不皈依僧；不远离杀生，不远离不与取，不远离邪淫，不远离妄语，沉湎于饮酒等放逸行为，是毁犯戒律、具有恶法的人。诸位比丘！像这样的就是劣生子。诸位比丘！要知道世间存在着这三种儿子。’世尊解说了这个含义，在此处是这样说的：

“智者期望儿子是优生子、随生子，

不希望是损害家门的劣生子。

世间的这些儿子，若成为优婆塞，

具足信心与戒行，慷慨好施不悭吝，

就像无云遮蔽的月亮，

在众人中会大放光芒。”

我听闻世尊说过这个义理。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/3. Tikanipāta 三集 (Iti 3, 50-99)/3.3 Tatiyavagga 第三品 (Iti 3.21-30, 70-79)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.6 Avuṭṭhikasutta 无雨 (Iti 3.26, 75)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Avuṭṭhikasuttaṃ

75. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tayome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame tayo? Avuṭṭhikasamo, padesavassī, sabbatthābhivassī.

“Kathañca, bhikkhave, puggalo avuṭṭhikasamo hoti? Idha, bhikkhave, ekacco puggalo sabbesaññeva na dātā hoti, samaṇabrāhmaṇakapaṇaddhikavanibbakayācakānaṃ [… vaṇibbakayācakānaṃ (sī.)] annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. Evaṃ kho, bhikkhave, puggalo avuṭṭhikasamo hoti.

“Kathañca, bhikkhave, puggalo padesavassī hoti? Idha, bhikkhave, ekacco puggalo ekaccānaṃ dātā (hoti) [( ) natthi syāmapotthake], ekaccānaṃ na dātā hoti samaṇabrāhmaṇakapaṇaddhikavanibbakayācakānaṃ annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. Evaṃ kho, bhikkhave, puggalo padesavassī hoti.

“Kathañca, bhikkhave, puggalo sabbatthābhivassī hoti? Idha, bhikkhave, ekacco puggalo sabbesaṃva deti, samaṇabrāhmaṇakapaṇaddhikavanibbakayācakānaṃ annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. Evaṃ kho, bhikkhave, puggalo sabbatthābhivassī hoti. Ime kho, bhikkhave, tayo puggalā santo saṃvijjamānā lokasmin”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Na samaṇe na brāhmaṇe, na kapaṇaddhikavanibbake;

Laddhāna saṃvibhājeti, annaṃ pānañca bhojanaṃ;

Taṃ ve avuṭṭhikasamoti, āhu naṃ purisādhamaṃ.

“Ekaccānaṃ na dadāti, ekaccānaṃ pavecchati;

Taṃ ve padesavassīti, āhu medhāvino janā.

“Subhikkhavāco puriso, sabbabhūtānukampako;

Āmodamāno pakireti, detha dethāti bhāsati.

“Yathāpi megho thanayitvā, gajjayitvā pavassati;

Thalaṃ ninnañca pūreti, abhisandantova [abhisandentova (?)] vārinā.

“Evameva idhekacco, puggalo hoti tādiso;

Dhammena saṃharitvāna, uṭṭhānādhigataṃ dhanaṃ;

Tappeti annapānena, sammā patte vanibbake”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

七五（三、三、六）

我听闻阿罗汉（世尊）曾这样说过，世尊这样说过：‘诸位比丘！世间存在着这三种人。是哪三种呢？如同不下雨的人，如同只在一处下雨的人，如同在一切处普降甘霖的人。那么，诸位比丘！怎样的人如同不下雨呢？诸位比丘！在此，有这样一种人，他对所有人都不是布施者，[即]对沙门、婆罗门、贫穷者、困顿者、乞求者，不布施饮食、水、衣服、车乘、花鬘、涂香、住处、卧具、灯明。诸位比丘！这样的人就如同不下雨。那么，诸位比丘！怎样的人如同只在一处下雨呢？诸位比丘！在此，有这样一种人，他对某些人布施，对某些人不布施，[即]对沙门、婆罗门、贫穷者、困顿者、乞求者，布施或不布施饮食、水、衣服、车乘、花鬘、涂香、住处、卧具、灯明。诸位比丘！这样的人就如同只在一处下雨。那么，诸位比丘！怎样的人如同在一切处普降甘霖呢？诸位比丘！在此，有这样一种人，他对所有人都布施，[即]对沙门、婆罗门、贫穷者、困顿者、乞求者，布施饮食、水、衣服、车乘、花鬘、涂香、住处、卧具、灯明。诸位比丘！这样的人就如同在一切处普降甘霖。诸位比丘！要知道世间存在着这三种人。’世尊解说了这个含义，在此处是这样说的：

“对沙门、婆罗门，

对贫穷困顿乞求者，

不分享饮食水饭，

这样的人被比作不下雨的恶云，

是最低劣的人。

对某些人不布施，

对某些人却慷慨给予，

有智慧的人称这样的人，

如同只在一处下雨。

而有个人言语和善，

怜悯一切众生，

欢喜地分发布施，

常说：‘布施吧！布施吧！’

就像乌云打雷闪电，

普降大雨，

滋润高地与低谷，

以雨水使其充满。

同样，世间有些人，

就像这样，

如法地积聚财富，

依靠勤奋获得资财，

然后以饮食水饭，

恰当地满足那些乞求者。”

我听闻世尊说过这个义理。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/3. Tikanipāta 三集 (Iti 3, 50-99)/3.3 Tatiyavagga 第三品 (Iti 3.21-30, 70-79)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.7 Sukhapatthanāsutta 求乐 (Iti 3.27, 76)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Sukhapatthanāsuttaṃ

76. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tīṇimāni, bhikkhave, sukhāni patthayamāno sīlaṃ rakkheyya paṇḍito. Katamāni tīṇi? Pasaṃsā me āgacchatūti [āgacchantūti (syā.)] sīlaṃ rakkheyya paṇḍito, bhogā me uppajjantūti sīlaṃ rakkheyya paṇḍito, kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmīti sīlaṃ rakkheyya paṇḍito. Imāni kho, bhikkhave, tīṇi sukhāni patthayamāno sīlaṃ rakkheyya paṇḍito”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Sīlaṃ rakkheyya medhāvī, patthayāno tayo sukhe;

Pasaṃsaṃ vittalābhañca, pecca sagge pamodanaṃ.

“Akarontopi ce pāpaṃ, karontamupasevati;

Saṅkiyo hoti pāpasmiṃ, avaṇṇo cassa rūhati.

“Yādisaṃ kurute mittaṃ, yādisaṃ cūpasevati;

Sa ve tādisako hoti, sahavāso hi [sahavāsopi (sī. ka.)] tādiso.

“Sevamāno sevamānaṃ, samphuṭṭho samphusaṃ paraṃ;

Saro diddho kalāpaṃva, alittamupalimpati;

Upalepabhayā [upalimpabhayā (ka.)] dhīro, neva pāpasakhā siyā.

“Pūtimacchaṃ kusaggena, yo naro upanayhati;

Kusāpi pūti vāyanti, evaṃ bālūpasevanā.

“Tagarañca palāsena, yo naro upanayhati;

Pattāpi surabhi vāyanti, evaṃ dhīrūpasevanā.

“Tasmā pattapuṭasseva [palāsapuṭasseva (pī. ka.)], ñatvā sampākamattano;

Asante nupaseveyya, sante seveyya paṇḍito;

Asanto nirayaṃ nenti, santo pāpenti suggatin”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Sattamaṃ.

☸---------------------------------------------------------------------

七六 （三、三、七）

我听闻阿罗汉（世尊）曾这样说过，世尊这样说过：‘诸位比丘！希求这三种快乐，有智慧的人应当守护戒律。是哪三种呢？[想着：]‘愿我获得赞誉！’有智慧的人应当守护戒律；[想着：]‘愿我获得财富！’有智慧的人应当守护戒律；[想着：]‘愿我身坏命终之后，投生到善趣、天界！’有智慧的人应当守护戒律。诸位比丘！希求这三种快乐，有智慧的人应当守护戒律。’世尊解说了这个含义，在此处是这样说的：

“有智慧的人应守护戒律，

希求着那三种快乐：

获得赞誉与财富，

以及命终后在天界享受快乐。

即使自己不作恶，

若亲近作恶之人，

也会因恶行而被怀疑，

坏名声也会随之增长。

结交怎样的朋友，

亲近怎样的人，

自己也会变成那样的人，

因为共住就是如此。

交往者相互影响，

接触者相互沾染。

犹如涂毒的箭，

会污染未涂毒的箭筒。

智者害怕被污染，

绝不与恶人为友。

譬如有人用吉祥草叶

包裹发臭的鱼，

连草叶也会散发臭气，

亲近愚人也是如此。

譬如有人用树叶

包裹塔伽罗香，

连树叶也会散发香气，

亲近贤者也是如此。

因此，如同用叶包裹东西，

了知[交往的]后果，

智者不应亲近恶人，

而应亲近善人。

恶人将导致[众生]去地狱，

善人使[众生]达到善趣。”

我听闻世尊说过这个义理。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/3. Tikanipāta 三集 (Iti 3, 50-99)/3.3 Tatiyavagga 第三品 (Iti 3.21-30, 70-79)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.8 Bhidurasutta 身坏 (Iti 3.28, 77)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Bhidurasuttaṃ

77. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Bhidurāyaṃ [bhindantāyaṃ (syā. pī. ka.)], bhikkhave, kāyo, viññāṇaṃ virāgadhammaṃ, sabbe upadhī aniccā dukkhā vipariṇāmadhammā”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Kāyañca bhiduraṃ [bhindantaṃ (syā. pī. ka.)] ñatvā, viññāṇañca virāgunaṃ [virāgikaṃ (ka. sī.), pabhaṅguṇaṃ (syā.)];

Upadhīsu bhayaṃ disvā, jātimaraṇamaccagā;

Sampatvā paramaṃ santiṃ, kālaṃ kaṅkhati bhāvitatto”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

七七 （三、三、八）

我听闻阿罗汉（世尊）曾这样说过，世尊这样说过：‘诸位比丘！这个色身是会毁坏的，心识是会退失（或变化）的法，一切的执取（或生存要素）都是无常、苦、变易之法。’世尊解说了这个含义，在此处是这样说的：

“了知色身会毁坏，

心识会退失变化，

见到执取中的怖畏，

从而超越生死轮回。

证得最上寂静，

已修习圆满者，

安住等待[般涅槃的]时机到来。”

我听闻世尊说过这个义理。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/3. Tikanipāta 三集 (Iti 3, 50-99)/3.3 Tatiyavagga 第三品 (Iti 3.21-30, 70-79)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.9 Dhātusosaṃsandanasutta 同界 (Iti 3.29, 78)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Dhātusosaṃsandanasuttaṃ

78. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Dhātuso, bhikkhave, sattā sattehi saddhiṃ saṃsandanti samenti. Hīnādhimuttikā sattā hīnādhimuttikehi sattehi saddhiṃ saṃsandanti samenti, kalyāṇādhimuttikā sattā kalyāṇādhimuttikehi sattehi saddhiṃ saṃsandanti samenti.

“Atītampi, bhikkhave, addhānaṃ dhātusova sattā sattehi saddhiṃ saṃsandiṃsu samiṃsu. Hīnādhimuttikā sattā hīnādhimuttikehi sattehi saddhiṃ saṃsandiṃsu samiṃsu, kalyāṇādhimuttikā sattā kalyāṇādhimuttikehi sattehi saddhiṃ saṃsandiṃsu samiṃsu.

“Anāgatampi, bhikkhave, addhānaṃ dhātusova sattā sattehi saddhiṃ saṃsandissanti samessanti. Hīnādhimuttikā sattā hīnādhimuttikehi sattehi saddhiṃ saṃsandissanti samessanti, kalyāṇādhimuttikā sattā kalyāṇādhimuttikehi sattehi saddhiṃ saṃsandissanti samessanti.

“Etarahipi, bhikkhave, paccuppanaṃ addhānaṃ dhātusova sattā sattehi saddhiṃ saṃsandanti samenti. Hīnādhimuttikā sattā hīnādhimuttikehi sattehi saddhiṃ saṃsandanti samenti, kalyāṇādhimuttikā sattā kalyāṇādhimuttikehi sattehi saddhiṃ saṃsandanti samentī”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Saṃsaggā vanatho jāto, asaṃsaggena chijjati;

Parittaṃ dārumāruyha, yathā sīde mahaṇṇave.

“Evaṃ kusītamāgamma, sādhujīvīpi sīdati;

Tasmā taṃ parivajjeyya, kusītaṃ hīnavīriyaṃ.

“Pavivittehi ariyehi, pahitattehi jhāyibhi;

Niccaṃ āraddhavīriyehi, paṇḍitehi sahāvase”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Navamaṃ.

☸---------------------------------------------------------------------

七八 （三、三、九）

我听闻阿罗汉（世尊）曾这样说过，世尊这样说过：‘诸位比丘！众生依其界（或根性）而汇聚、交往。低劣根性的众生，与低劣根性的众生汇聚、交往；贤善根性的众生，与贤善根性的众生汇聚、交往。诸位比丘！在过去世时，也是众生依其界而汇聚、交往。低劣根性的众生，与低劣根性的众生汇聚、交往；贤善根性的众生，与贤善根性的众生汇聚、交往。诸位比丘！在未来世时，也将是众生依其界而汇聚、交往。低劣根性的众生，将与低劣根性的众生汇聚、交往；贤善根性的众生，将与贤善根性的众生汇聚、交往。诸位比丘！在现在世时，也是众生依其界而汇聚、交往。低劣根性的众生，与低劣根性的众生汇聚、交往；贤善根性的众生，与贤善根性的众生汇聚、交往。’世尊解说了这个含义，在此处是这样说的：

“由交往而生起贪爱之林，

不交往则能将其斩断。

如同依靠小木片的人，

会在大海中沉没。

同样，依靠懈怠懒惰者，

即使生活贤善者也会沉沦。

因此应当远离那，

懒惰且缺乏精进的人。

应当与远离尘嚣、已发心、

精勤、恒常努力的贤圣、

禅修者、智者共住。”

我听闻世尊说过这个义理。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/3. Tikanipāta 三集 (Iti 3, 50-99)/3.3 Tatiyavagga 第三品 (Iti 3.21-30, 70-79)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3.10 Parihānasutta 退失 (Iti 3.30, 79)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Parihānasuttaṃ

79. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tayome, bhikkhave, dhammā sekhassa bhikkhuno parihānāya saṃvattanti. Katame tayo? Idha, bhikkhave, sekho bhikkhu kammārāmo hoti, kammarato, kammārāmatamanuyutto; bhassārāmo hoti, bhassarato, bhassārāmatamanuyutto; niddārāmo hoti, niddārato, niddārāmatamanuyutto. Ime kho, bhikkhave, tayo dhammā sekhassa bhikkhuno parihānāya saṃvattanti.

“Tayome, bhikkhave, dhammā sekhassa bhikkhuno aparihānāya saṃvattanti. Katame tayo? Idha, bhikkhave, sekho bhikkhu na kammārāmo hoti, na kammarato, na kammārāmatamanuyutto; na bhassārāmo hoti, na bhassarato, na bhassārāmatamanuyutto; na niddārāmo hoti, na niddārato, na niddārāmatamanuyutto. Ime kho, bhikkhave, tayo dhammā sekhassa bhikkhuno aparihānāya saṃvattantī”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Kammārāmo bhassārāmo [bhassarato (sabbatha)], niddārāmo ca uddhato;

Abhabbo tādiso bhikkhu, phuṭṭhuṃ sambodhimuttamaṃ.

“Tasmā hi appakiccassa, appamiddho anuddhato;

Bhabbo so tādiso bhikkhu, phuṭṭhuṃ sambodhimuttaman”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Dasamaṃ.

Tatiyo vaggo niṭṭhito.

Tassuddānaṃ –

Dve diṭṭhī nissaraṇaṃ rūpaṃ, putto avuṭṭhikena ca;

Sukhā ca bhiduro [bhindanā (sabbattha)] dhātu, parihānena te dasāti.

☸---------------------------------------------------------------------

七九 （三、三、一○）

我听闻阿罗汉（世尊）曾这样说过，世尊这样说过：‘诸位比丘！有这三种法，会导致有学比丘的退步。是哪三种呢？在此，诸位比丘！有学比丘喜爱劳作，乐于劳作，沉溺于劳作；喜爱闲谈，乐于闲谈，沉溺于闲谈；喜爱睡眠，乐于睡眠，沉溺于睡眠。诸位比丘！这三种法会导致有学比丘的退步。有这三种法，会导致有学比丘的不退步。是哪三种呢？在此，诸位比丘！有学比丘不喜爱劳作，不乐于劳作，不沉溺于劳作；不喜爱闲谈，不乐于闲谈，不沉溺于闲谈；不喜爱睡眠，不乐于睡眠，不沉溺于睡眠。诸位比丘！这三种法会导致有学比丘的不退步。’世尊解说了这个含义，在此处是这样说的：

“乐于劳作，乐于闲谈，

乐于睡眠且轻浮掉举，

这样的比丘，

不能够证得无上菩提。

因此，确实应少事务，

少睡眠而不轻浮掉举，

这样的比丘，

能够证得无上菩提。”

我听闻世尊说过这个义理。

第三品

摄颂曰：

二见(70, 71)、出离(72)、色(73)、子(74)、及如无雨喻(75)，

乐(76)、身坏(77)、界(78)、退失(79)，共为十经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/3. Tikanipāta 三集 (Iti 3, 50-99)/3.4 Catutthavagga 第四品 (Iti 3.31-40, 80-89)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.1 Vitakkasutta 寻思 (Iti 3.31, 80)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Catutthavaggo

1. Vitakkasuttaṃ

80. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tayome, bhikkhave, akusalavitakkā. Katame tayo? Anavaññattipaṭisaṃyutto vitakko, lābhasakkārasilokapaṭisaṃyutto vitakko, parānuddayatāpaṭisaṃyutto vitakko. Ime kho, bhikkhave, tayo akusalavitakkā”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Anavaññattisaṃyutto, lābhasakkāragāravo;

Sahanandī amaccehi, ārā saṃyojanakkhayā.

“Yo ca puttapasuṃ hitvā, vivāhe saṃharāni [saṅgahāni (ka. sī. syā. pī.)] ca;

Bhabbo so tādiso bhikkhu, phuṭṭhuṃ sambodhimuttaman”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Paṭhamaṃ.

☸---------------------------------------------------------------------

三集 第四品

八○ （三、四、一）

我听闻阿罗汉（世尊）曾这样说过，世尊这样说过：‘诸位比丘！有这三种不善的寻思。是哪三种呢？与[自我相关的]不被轻视相应的寻思，与利养、恭敬、名声相应的寻思，与偏爱他人相应的寻思。诸位比丘！有这三种不善的寻思。’世尊解说了这个含义，在此处是这样说的：

“与[不被轻视]相关，

重视利养与恭敬，

与同伴共享乐，

[这样的人]远离结缚的断尽。

而舍弃子女家畜，

[及世俗]婚嫁聚合等，

这样的比丘，

能够证得无上菩提。”

我听闻世尊说过这个义理。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/3. Tikanipāta 三集 (Iti 3, 50-99)/3.4 Catutthavagga 第四品 (Iti 3.31-40, 80-89)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.2 Sakkārasutta 恭敬 (Iti 3.32, 81)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Sakkārasuttaṃ

81. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Diṭṭhā mayā, bhikkhave, sattā sakkārena abhibhūtā, pariyādinnacittā, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā.

“Diṭṭhā mayā, bhikkhave, sattā asakkārena abhibhūtā, pariyādinnacittā, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā.

“Diṭṭhā mayā, bhikkhave, sattā sakkārena ca asakkārena ca tadubhayena abhibhūtā, pariyādinnacittā, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā.

“Taṃ kho panāhaṃ, bhikkhave, nāññassa samaṇassa vā brāhmaṇassa vā sutvā vadāmi; ( ) [(diṭṭhā mayā bhikkhave sattā sakkārena abhibhūtā. …pe… asakkārena abhibhūtā …pe… sakkārena ca asakkārena ca tadubhayena abhibhūtā pariyādinnacittā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā.) (syā.) purimavagge micchādiṭṭhikasammādiṭṭhikasuttehi pana sameti, anvayabyatirekavākyānaṃ pana anantaritattā pāsaṃsatarā.)] api ca, bhikkhave, yadeva me sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tamevāhaṃ vadāmi.

“Diṭṭhā mayā, bhikkhave, sattā sakkārena abhibhūtā, pariyādinnacittā, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā.

“Diṭṭhā mayā, bhikkhave, sattā asakkārena abhibhūtā, pariyādinnacittā, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā.

“Diṭṭhā mayā, bhikkhave, sattā sakkārena ca asakkārena ca tadubhayena abhibhūtā, pariyādinnacittā, kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Yassa sakkariyamānassa, asakkārena cūbhayaṃ;

Samādhi na vikampati, appamādavihārino [appamāṇavihārino (sī. aṭṭha.)].

“Taṃ jhāyinaṃ sātatikaṃ, sukhumaṃ diṭṭhivipassakaṃ;

Upādānakkhayārāmaṃ, āhu sappuriso itī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Dutiyaṃ.

☸---------------------------------------------------------------------

八一（三、四、二）

‘诸位比丘！我亲眼见到有些众生，被恭敬所征服，心被占据，身坏命终之后，投生到恶道、恶趣、堕处、地狱。诸位比丘！我亲眼见到有些众生，被不恭敬所征服，心被占据，身坏命终之后，投生到恶道、恶趣、堕处、地狱。诸位比丘！我亲眼见到有些众生，被恭敬和不恭敬两者所征服，心被占据，身坏命终之后，投生到恶道、恶趣、堕处、地狱。诸位比丘！我这样说，并非听自其他沙门或婆罗门；( ) 而是，诸位比丘！凡是我自己所了知、自己所见到、自己所通达的，我才这样说：‘诸位比丘！我亲眼见到有些众生，被恭敬所征服，心被占据，身坏命终之后，投生到恶道、恶趣、堕处、地狱。诸位比丘！我亲眼见到有些众生，被不恭敬所征服，心被占据，身坏命终之后，投生到恶道、恶趣、堕处、地狱。诸位比丘！我亲眼见到有些众生，被恭敬和不恭敬两者所征服，心被占据，身坏命终之后，投生到恶道、恶趣、堕处、地狱。’

“无论被恭敬时，

还是不被尊敬时，

[乃至]两者兼有时，

[若能]安住于不放逸，

他的三摩地（定）不动摇。

这样的禅修者、恒常精勤者、

具足微细胜观智慧者、

以执着的灭尽为乐者，

被称为善人。”

我听闻世尊说过这个义理。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/3. Tikanipāta 三集 (Iti 3, 50-99)/3.4 Catutthavagga 第四品 (Iti 3.31-40, 80-89)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.3 Devasaddasutta 天声 (Iti 3.33, 82)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Devasaddasuttaṃ

82. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tayome, bhikkhave, devesu devasaddā niccharanti samayā samayaṃ upādāya. Katame tayo? Yasmiṃ, bhikkhave, samaye ariyasāvako kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajjāya ceteti, tasmiṃ samaye [tasmiṃ bhikkhave samaye (pī. ka.)] devesu devasaddo niccharati – ‘eso ariyasāvako mārena saddhiṃ saṅgāmāya cetetī’ti. Ayaṃ, bhikkhave, paṭhamo devesu devasaddo niccharati samayā samayaṃ upādāya.

“Puna caparaṃ, bhikkhave, yasmiṃ samaye ariyasāvako sattannaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanānuyogamanuyutto viharati, tasmiṃ samaye devesu devasaddo niccharati – ‘eso ariyasāvako mārena saddhiṃ saṅgāmetī’ti. Ayaṃ, bhikkhave, dutiyo devesu devasaddo niccharati samayā samayaṃ upādāya.

“Puna caparaṃ, bhikkhave, yasmiṃ samaye ariyasāvako āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati, tasmiṃ samaye devesu devasaddo niccharati – ‘eso ariyasāvako vijitasaṅgāmo tameva saṅgāmasīsaṃ abhivijiya ajjhāvasatī’ti. Ayaṃ, bhikkhave, tatiyo devesu devasaddo niccharati samayā samayaṃ upādāya. Ime kho, bhikkhave, tayo devesu devasaddā niccharanti samayā samayaṃ upādāyā”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Disvā vijitasaṅgāmaṃ, sammāsambuddhasāvakaṃ;

Devatāpi namassanti, mahantaṃ vītasāradaṃ.

“Namo te purisājañña, yo tvaṃ dujjayamajjhabhū;

Jetvāna maccuno senaṃ, vimokkhena anāvaraṃ.

“Iti hetaṃ namassanti, devatā pattamānasaṃ;

Tañhi tassa na passanti, yena maccuvasaṃ vaje”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Tatiyaṃ.

☸---------------------------------------------------------------------

八二 （三、四、三）

“诸比丘！基于某些时机，在诸天之中会时时发出这三种天神的呼声。是哪三种呢？诸比丘！当圣弟子剃除头发胡须，穿上袈裟，决心从家庭生活出家到无家状态时，在那个时候，诸比丘！诸天中发出天神的呼声：‘这位圣弟子决心要与魔罗战斗了！’诸比丘！这是基于某些时机，在诸天中时时发出的第一种天神的呼声。

再者，诸比丘！当圣弟子致力于修习七菩提分法而安住时，在那个时候，诸天中发出天神的呼声：‘这位圣弟子正在与魔罗战斗！’诸比丘！这是基于某些时机，在诸天中时时发出的第二种天神的呼声。

再者，诸比丘！当圣弟子通过灭尽诸漏，就在此生中，自己以胜智作证、达到并安住于无漏的心解脱、慧解脱时，在那个时候，诸比丘！诸天中发出天神的呼声：‘这位圣弟子已赢得战斗，征服并住于那战场的顶点了！’诸比丘！这是基于某些时机，在诸天中时时发出的第三种天神的呼声。诸比丘！确实，这三种天神的呼声会基于某些时机，在诸天中时时发出。”

世尊讲述了此义。就此，（经中）这样说道：

“见到战胜者， 正自觉者的弟子；

诸天也致敬， 那伟大无畏之人。

礼敬您，人中俊杰！ 您征服了难征服者；

战胜了死神的军队， 以无障碍的解脱。

如此，心满意足的诸天，向他致敬；

因为他们看不到他会趣向死亡控制的原因。”

这也是世尊所说的义理，我是这样听闻的。第三经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/3. Tikanipāta 三集 (Iti 3, 50-99)/3.4 Catutthavagga 第四品 (Iti 3.31-40, 80-89)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.4 Pañcapubbanimittasutta 五衰 (Iti 3.34, 83)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Pañcapubbanimittasuttaṃ

83. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Yadā, bhikkhave, devo devakāyā cavanadhammo hoti, pañcassa pubbanimittāni pātubhavanti – mālā milāyanti, vatthāni kilissanti, kacchehi sedā muccanti, kāye dubbaṇṇiyaṃ okkamati, sake devo devāsane nābhiramatīti. Tamenaṃ, bhikkhave, devā ‘cavanadhammo ayaṃ devaputto’ti iti viditvā tīhi vācāhi anumodenti [anumodanti (sī. syā. pī.)] – ‘ito, bho, sugatiṃ gaccha, sugatiṃ gantvā suladdhalābhaṃ labha, suladdhalābhaṃ labhitvā suppatiṭṭhito bhavāhī’”ti.

Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca – “kinnu kho, bhante, devānaṃ sugatigamanasaṅkhātaṃ; kiñca, bhante, devānaṃ suladdhalābhasaṅkhātaṃ; kiṃ pana, bhante, devānaṃ suppatiṭṭhitasaṅkhātan”ti?

“Manussattaṃ kho, bhikkhu [bhikkhave (syā. pī.)], devānaṃ sugatigamanasaṅkhātaṃ; yaṃ manussabhūto samāno tathāgatappavedite dhammavinaye saddhaṃ paṭilabhati. Idaṃ kho, bhikkhu [bhikkhave (syā. pī.)], devānaṃ suladdhalābhasaṅkhātaṃ; sā kho panassa saddhā niviṭṭhā hoti mūlajātā patiṭṭhitā daḷhā asaṃhāriyā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ. Idaṃ kho, bhikkhu [bhikkhave (syā. pī.)], devānaṃ suppatiṭṭhitasaṅkhātan”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Yadā devo devakāyā, cavati āyusaṅkhayā;

Tayo saddā niccharanti, devānaṃ anumodataṃ.

“‘Ito bho sugatiṃ gaccha, manussānaṃ sahabyataṃ;

Manussabhūto saddhamme, labha saddhaṃ anuttaraṃ.

“‘Sā te saddhā niviṭṭhassa, mūlajātā patiṭṭhitā;

Yāvajīvaṃ asaṃhīrā, saddhamme suppavedite.

“‘Kāyaduccaritaṃ hitvā, vacīduccaritāni ca;

Manoduccaritaṃ hitvā, yañcaññaṃ dosasañhitaṃ.

“‘Kāyena kusalaṃ katvā, vācāya kusalaṃ bahuṃ;

Manasā kusalaṃ katvā, appamāṇaṃ nirūpadhiṃ.

“‘Tato opadhikaṃ puññaṃ, katvā dānena taṃ bahuṃ;

Aññepi macce saddhamme, brahmacariye nivesaya’ [nivesaye (sī. syā.)].

“Imāya anukampāya, devā devaṃ yadā vidū;

Cavantaṃ anumodenti, ehi deva punappunan”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Catutthaṃ.

☸---------------------------------------------------------------------

八三 （三、四、四）

“诸比丘！当某个天神将从天界死亡时，会出现五种预兆：花环枯萎，衣服脏污，汗从腋下流出，身体容貌变差，天神对自己的天座不再感到喜乐。以此，诸比丘！诸天神知道：‘这位天子将要死亡了’，而用三种话语鼓励他：‘喂！去善趣吧！去了善趣后，获得善得之利！获得了善得之利后，愿你稳固安住！’”

当世尊这样说完后，有一位比丘对世尊这样说：“世尊！诸天所说的善趣是指什么？世尊！诸天所说的善得之利是指什么？世尊！诸天所说的稳固安住是指什么呢？”

“诸比丘！人间状态，就是诸天所说的善趣。当生为人后，他对如来所宣说的法和律获得信心。诸比丘！这就是诸天所说的善得之利。并且他的那份信心是稳固的、生了根的、确立的、坚固的，不被世间的沙门、婆罗门、天神、魔罗、梵天或任何其他人所动摇。诸比丘！这就是诸天所说的稳固安住。”

世尊讲述了此义。就此，（经中）这样说道：

“当天神因寿命耗尽，从天界死亡时；

诸天随喜，发出三种声音：

‘喂！从此去善趣，与人为伴；

生为人后，于正法中，获得无上信心。

愿你那信心稳固、生根、确立；

在善说的正法中，终生不动摇。

舍弃身恶行，以及诸语恶行；

舍弃意恶行，及其他任何与过失相关的行为。

以身行善行，以语行众多善行；

以意行善行，无量无取着。

由此，通过布施积累众多福德资粮；

也引导其他世人在正法、梵行中安住。’

带着这样的怜悯，当诸天知道某个天神将要死亡时，

他们随喜地鼓励他：‘来吧，天神，一次又一次！’”

这也是世尊所说的义理，我是这样听闻的。第四经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/3. Tikanipāta 三集 (Iti 3, 50-99)/3.4 Catutthavagga 第四品 (Iti 3.31-40, 80-89)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.5 Bahujanahitasutta 多人利 (Iti 3.35, 84)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Bahujanahitasuttaṃ

84. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tayome puggalā loke uppajjamānā uppajjanti bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. Katame tayo? Idha, bhikkhave, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Ayaṃ, bhikkhave, paṭhamo puggalo loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ.

“Puna caparaṃ, bhikkhave, tasseva satthu [satthuno (syā.)] sāvako arahaṃ hoti khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññā vimutto. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Ayaṃ, bhikkhave, dutiyo puggalo loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ.

“Puna caparaṃ, bhikkhave, tasseva satthu sāvako sekho hoti pāṭipado bahussuto sīlavatūpapanno. Sopi [so (?)] dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Ayaṃ, bhikkhave, tatiyo puggalo loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. Ime kho, bhikkhave, tayo puggalā loke uppajjamānā uppajjanti bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Satthā hi loke paṭhamo mahesi, tassanvayo sāvako bhāvitatto;

Athāparo pāṭipadopi sekho, bahussuto sīlavatūpapanno.

“Ete tayo devamanussaseṭṭhā, pabhaṅkarā dhammamudīrayantā;

Apāpuranti [apāpurenti (ka.)] amatassa dvāraṃ, yogā pamocenti [yāgā pamuccanti (sī.), yogā mocanti (syā.)] hujjanaṃ te.

“Ye satthavāhena anuttarena, sudesitaṃ maggamanukkamanti [maggamanuggamanti (sī. ka.)];

Idheva dukkhassa karonti antaṃ, ye appamattā sugatassa sāsane”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Pañcamaṃ.

☸---------------------------------------------------------------------

八四 （三、四、五）

“出生在这世间的三种人，是为了多数人的利益，为了多数人的安乐，为了对世间的怜悯，为了天和人的福祉、利益与安乐而出生的。是哪三种呢？诸比丘！在此世间，有如来、阿拉汉、正自觉者、明行具足者、善逝、世间解、无上士、调御丈夫、天人导师、佛陀、世尊出现于世。他开示初善、中善、后善，义理圆满，言辞具足，宣示完全圆满、遍净的梵行。诸比丘！这是出生在世间的第一种人，是为了多数人的利益，为了多数人的安乐，为了对世间的怜悯，为了天和人的福祉、利益与安乐而出生的。

再者，诸比丘！那位导师的声闻弟子是阿拉汉，已灭尽诸漏，梵行已立，所作已办，已卸重担，已达己利，已断除有结，依正智而得解脱。他也开示初善、中善、后善，义理圆满，言辞具足，宣示完全圆满、遍净的梵行。诸比丘！这是出生在世间的第二种人，是为了多数人的利益，为了多数人的安乐，为了对世间的怜悯，为了天和人的福祉、利益与安乐而出生的。

再者，诸比丘！那位导师的声闻弟子是有学者，行于道上，多闻博学，具足戒行。他也开示初善、中善、后善，义理圆满，言辞具足，宣示完全圆满、遍净的梵行。诸比丘！这是出生在世间的第三种人，是为了多数人的利益，为了多数人的安乐，为了对世间的怜悯，为了天和人的福祉、利益与安乐而出生的。诸比丘！确实，出生在这世间的三种人，是为了多数人的利益，为了多数人的安乐，为了对世间的怜悯，为了天和人的福祉、利益与安乐而出生的。”

世尊讲述了此义。就此，（经中）这样说道：

“导师实为世间第一大仙，

随他之后是已修心的声闻弟子；

其次还有行道中的有学，

多闻且具足戒行。

这三者是天人中的最胜者，

是发光者，他们宣说正法；

他们打开不死之门，

他们使众人从束缚中解脱出来。

那些追随无上导师（商队首领），

遵循善说之道的行者；

他们就在此生终结痛苦，

（是那些）在善逝教法中不放逸的人。”

这也是世尊所说的义理，我是这样听闻的。第五经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/3. Tikanipāta 三集 (Iti 3, 50-99)/3.4 Catutthavagga 第四品 (Iti 3.31-40, 80-89)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.6 Asubhānupassīsutta 不净观 (Iti 3.36, 85)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Asubhānupassīsuttaṃ

85. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Asubhānupassī, bhikkhave, kāyasmiṃ viharatha; ānāpānassati ca vo ajjhattaṃ parimukhaṃ sūpaṭṭhitā hotu; sabbasaṅkhāresu aniccānupassino viharatha. Asubhānupassīnaṃ, bhikkhave, kāyasmiṃ viharataṃ yo subhāya dhātuyā rāgānusayo so pahīyati [pahiyyati (ka.)]. Ānāpānassatiyā ajjhattaṃ parimukhaṃ sūpaṭṭhititāya ye bāhirā vitakkāsayā vighātapakkhikā, te na honti. Sabbasaṅkhāresu aniccānupassīnaṃ viharataṃ yā avijjā sā pahīyati, yā vijjā sā uppajjatī”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Asubhānupassī kāyasmiṃ, ānāpāne paṭissato;

Sabbasaṅkhārasamathaṃ, passaṃ ātāpi sabbadā.

“Sa ve sammaddaso bhikkhu, yato tattha vimuccati;

Abhiññāvosito santo, sa ve yogātigo munī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

八五 （三、四、六）

“诸比丘！你们应当于身住于随观不净；并且让你们的出入息念于内、于面前善建立；你们应当于一切行住于随观无常。诸比丘！对于那些于身住于随观不净的人，那对于净界的贪随眠被舍断。由于出入息念于内、于面前善建立，那些属于恼害品类的外在寻思倾向就不会生起。对于那些于一切行住于随观无常的人，无明被舍断，明得以生起。”

世尊讲述了此义。就此，（经中）这样说道：

“于身随观不净，于出入息保持正念；

恒常精勤，观见一切行的寂止。

那实为正见的比丘，由此于彼处解脱；

他是通过胜智达到终结的寂静者，实为超越束缚的牟尼。”

这也是世尊所说的义理，我是这样听闻的。第六经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/3. Tikanipāta 三集 (Iti 3, 50-99)/3.4 Catutthavagga 第四品 (Iti 3.31-40, 80-89)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.7 Dhammānudhammapaṭipannasutta 随法 (Iti 3.37, 86)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Dhammānudhammapaṭipannasuttaṃ

86. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Dhammānudhammapaṭipannassa bhikkhuno ayamanudhammo hoti veyyākaraṇāya – dhammānudhammapaṭipannoyanti bhāsamāno dhammaññeva bhāsati no adhammaṃ, vitakkayamāno vā dhammavitakkaññeva vitakketi no adhammavitakkaṃ, tadubhayaṃ vā pana abhinivejjetvā upekkhako viharati sato sampajāno”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Dhammārāmo dhammarato, dhammaṃ anuvicintayaṃ;

Dhammaṃ anussaraṃ bhikkhu, saddhammā na parihāyati.

“Caraṃ vā yadi vā tiṭṭhaṃ, nisinno uda vā sayaṃ;

Ajjhattaṃ samayaṃ cittaṃ, santimevādhigacchatī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Sattamaṃ.

☸---------------------------------------------------------------------

八六 （三、四、七）

“对于已实践法随法行的比丘，有这种相应的法可用来解说：当他说‘我已实践法随法行’时，他只说法而不说非法；或者当他思惟时，他只作法的寻思而不作非法的寻思；或者，他舍弃了这两者，具念、正知，住于舍。”

世尊讲述了此义。就此，（经中）这样说道：

“乐于法、喜于法，思惟着法；

随念着法的比丘，不会从正法中退失。

无论是行走或站立，是坐着或是躺卧；

他平息内在的心，证得寂静。”

这也是世尊所说的义理，我是这样听闻的。第七经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/3. Tikanipāta 三集 (Iti 3, 50-99)/3.4 Catutthavagga 第四品 (Iti 3.31-40, 80-89)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.8 Andhakaraṇasutta 寻思 (Iti 3.38, 87)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Andhakaraṇasuttaṃ

87. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tayome, bhikkhave, akusalavitakkā andhakaraṇā acakkhukaraṇā aññāṇakaraṇā paññānirodhikā vighātapakkhikā anibbānasaṃvattanikā. Katame tayo? Kāmavitakko, bhikkhave, andhakaraṇo acakkhukaraṇo aññāṇakaraṇo paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko. Byāpādavitakko, bhikkhave, andhakaraṇo acakkhukaraṇo aññāṇakaraṇo paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko. Vihiṃsāvitakko, bhikkhave, andhakaraṇo acakkhukaraṇo aññāṇakaraṇo paññānirodhiko vighātapakkhiko anibbānasaṃvattaniko. Ime kho, bhikkhave, tayo akusalavitakkā andhakaraṇā acakkhukaraṇā aññāṇakaraṇā paññānirodhikā vighātapakkhikā anibbānasaṃvattanikā.

“Tayome, bhikkhave, kusalavitakkā anandhakaraṇā cakkhukaraṇā ñāṇakaraṇā paññāvuddhikā avighātapakkhikā nibbānasaṃvattanikā. Katame tayo? Nekkhammavitakko, bhikkhave, anandhakaraṇo cakkhukaraṇo ñāṇakaraṇo paññāvuddhiko avighātapakkhiko nibbānasaṃvattaniko. Abyāpādavitakko, bhikkhave, anandhakaraṇo cakkhukaraṇo ñāṇakaraṇo paññāvuddhiko avighātapakkhiko nibbānasaṃvattaniko. Avihiṃsāvitakko, bhikkhave, anandhakaraṇo cakkhukaraṇo ñāṇakaraṇo paññāvuddhiko avighātapakkhiko nibbānasaṃvattaniko. Ime kho, bhikkhave, tayo kusalavitakkā anandhakaraṇā cakkhukaraṇā ñāṇakaraṇā paññāvuddhikā avighātapakkhikā nibbānasaṃvattanikā”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Tayo vitakke kusale vitakkaye, tayo pana akusale nirākare;

Sa ve vitakkāni vicāritāni, sameti vuṭṭhīva rajaṃ samūhataṃ;

Sa ve vitakkūpasamena cetasā, idheva so santipadaṃ samajjhagā”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

八七 （三、四、八）

“诸比丘！有此三种不善寻思，导致失明，导致无眼，导致无智，毁灭智慧，属于恼害品类，不导向涅槃。是哪三种呢？诸比丘！欲寻思导致失明，导致无眼，导致无智，毁灭智慧，属于恼害品类，不导向涅槃。诸比丘！恚寻思导致失明，导致无眼，导致无智，毁灭智慧，属于恼害品类，不导向涅槃。诸比丘！害寻思导致失明，导致无眼，导致无智，毁灭智慧，属于恼害品类，不导向涅槃。诸比丘！确实，这三种不善寻思导致失明，导致无眼，导致无智，毁灭智慧，属于恼害品类，不导向涅槃。

诸比丘！有此三种善寻思，不导致失明，导致生眼，导致生智，增长智慧，不属于恼害品类，导向涅槃。是哪三种呢？诸比丘！出离寻思不导致失明，导致生眼，导致生智，增长智慧，不属于恼害品类，导向涅槃。诸比丘！无恚寻思不导致失明，导致生眼，导致生智，增长智慧，不属于恼害品类，导向涅槃。诸比丘！无害寻思不导致失明，导致生眼，导致生智，增长智慧，不属于恼害品类，导向涅槃。确实，诸比丘！这三种善寻思不导致失明，导致生眼，导致生智，增长智慧，不属于恼害品类，导向涅槃。”

世尊讲述了此义。就此，（经中）这样说道：

“应当思惟三种善寻思，并弃绝三种不善寻思；

他平息了这些被审查的寻思，如同阵雨平息扬起的尘土；

他确实以寻思寂止的心，就在此世证得了寂静之道。”

这也是世尊所说的义理，我是这样听闻的。第八经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/3. Tikanipāta 三集 (Iti 3, 50-99)/3.4 Catutthavagga 第四品 (Iti 3.31-40, 80-89)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.9 Antarāmalasutta 心垢 (Iti 3.39, 88)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Antarāmalasuttaṃ

88. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tayome, bhikkhave, antarāmalā antarāamittā antarāsapattā antarāvadhakā antarāpaccatthikā. Katame tayo? Lobho, bhikkhave, antarāmalo antarāamitto antarāsapatto antarāvadhako antarāpaccatthiko. Doso, bhikkhave, antarāmalo antarāamitto antarāsapatto antarāvadhako antarāpaccatthiko. Moho, bhikkhave, antarāmalo antarāamitto antarāsapatto antarāvadhako antarāpaccatthiko. Ime kho, bhikkhave, tayo antarāmalā antarāamittā antarāsapattā antarāvadhakā antarāpaccatthikā”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Anatthajanano lobho, lobho cittappakopano;

Bhayamantarato jātaṃ, taṃ jano nāvabujjhati.

“Luddho atthaṃ na jānāti, luddho dhammaṃ na passati;

Andhatamaṃ [andhaṃ tamaṃ (sī.)] tadā hoti, yaṃ lobho sahate naraṃ.

“Yo ca lobhaṃ pahantvāna, lobhaneyye na lubbhati;

Lobho pahīyate tamhā, udabindūva pokkharā.

“Anatthajanano doso, doso cittappakopano;

Bhayamantarato jātaṃ, taṃ jano nāvabujjhati.

“Duṭṭho atthaṃ na jānāti, duṭṭho dhammaṃ na passati;

Andhatamaṃ tadā hoti, yaṃ doso sahate naraṃ.

“Yo ca dosaṃ pahantvāna, dosaneyye na dussati;

Doso pahīyate tamhā, tālapakkaṃva bandhanā.

“Anatthajanano moho, moho cittappakopano;

Bhayamantarato jātaṃ, taṃ jano nāvabujjhati.

“Mūḷho atthaṃ na jānāti, mūḷho dhammaṃ na passati;

Andhatamaṃ tadā hoti, yaṃ moho sahate naraṃ.

“Yo ca mohaṃ pahantvāna, mohaneyye na muyhati;

Mohaṃ vihanti so sabbaṃ, ādiccovudayaṃ taman”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Navamaṃ.

☸---------------------------------------------------------------------

八八（三、四、九）

“诸比丘！有此三种内在的污垢、内在的敌人、内在的对手、内在的杀害者、内在的仇敌。是哪三种呢？诸比丘！贪是内在的污垢、内在的敌人、内在的对手、内在的杀害者、内在的仇敌。诸比丘！瞋是内在的污垢、内在的敌人、内在的对手、内在的杀害者、内在的仇敌。诸比丘！痴是内在的污垢、内在的敌人、内在的对手、内在的杀害者、内在的仇敌。诸比丘！确实，这三种是内在的污垢、内在的敌人、内在的对手、内在的杀害者、内在的仇敌。”

世尊讲述了此义。就此，（经中）这样说道：

“贪婪产生无义利，贪婪扰乱心；

恐惧从内生起，人们不觉知。

贪者不知义利，贪者不见正法；

当贪婪征服人时，那时便有无明黑暗。

若人舍断贪婪后，于可贪处不再贪；

贪婪从他身上消失，犹如水珠从莲叶上滑落。

瞋恚产生无义利，瞋恚扰乱心；

恐惧从内生起，人们不觉知。

瞋者不知义利，瞋者不见正法；

当瞋恚征服人时，那时便有无明黑暗。

若人舍断瞋恚后，于可瞋处不再瞋；

瞋恚从他身上脱落，犹如熟多罗果从蒂落。

愚痴产生无义利，愚痴扰乱心；

恐惧从内生起，人们不觉知。

痴者不知义利，痴者不见正法；

当愚痴征服人时，那时便有无明黑暗。

若人舍断愚痴后，于可痴处不再痴；

他驱散一切愚痴，犹如旭日驱散黑暗。”

这也是世尊所说的义理，我是这样听闻的。第九经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/3. Tikanipāta 三集 (Iti 3, 50-99)/3.4 Catutthavagga 第四品 (Iti 3.31-40, 80-89)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.4.10 Devadattasutta 提婆达多 (Iti 3.40, 89)

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10. Devadattasuttaṃ

89. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tīhi, bhikkhave, asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. Katamehi tīhi? Pāpicchatāya, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. Pāpamittatāya, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. Sati kho pana uttarikaraṇīye [uttariṃ karaṇīye (syā.)] oramattakena visesādhigamena [visesādhigamena ca (syā. pī.)] antarā vosānaṃ āpādi. Imehi kho, bhikkhave, tīhi asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Mā jātu koci lokasmiṃ, pāpiccho udapajjatha;

Tadamināpi jānātha, pāpicchānaṃ yathā gati.

“Paṇḍitoti samaññāto, bhāvitattoti sammato;

Jalaṃva yasasā aṭṭhā, devadattoti vissuto [me sutaṃ (pāḷiyaṃ)].

“So pamāṇamanuciṇṇo [pamādamanuciṇṇo (ka. sī. syā. pī.), samānamanuciṇṇo (aṭṭha.)], āsajja naṃ tathāgataṃ;

Avīcinirayaṃ patto, catudvāraṃ bhayānakaṃ.

“Aduṭṭhassa hi yo dubbhe, pāpakammaṃ akubbato;

Tameva pāpaṃ phusati [phusseti (syā.)], duṭṭhacittaṃ anādaraṃ.

“Samuddaṃ visakumbhena, yo maññeyya padūsituṃ;

Na so tena padūseyya, bhesmā hi udadhi mahā.

“Evameva [evametaṃ (syā.)] tathāgataṃ, yo vādena vihiṃsati;

Sammaggataṃ [samaggataṃ (sī. ka.)] santacittaṃ, vādo tamhi na rūhati.

“Tādisaṃ mittaṃ kubbetha, tañca seveyya paṇḍito;

Yassa maggānugo bhikkhu, khayaṃ dukkhassa pāpuṇe”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Dasamaṃ.

Catuttho vaggo niṭṭhito.

Tassuddānaṃ –

Vitakkāsakkārasadda, cavanaloke asubhaṃ;

Dhammaandhakāramalaṃ, devadattena te dasāti.

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八九（三、四、一〇）

我这样听闻，阿拉汉已说，世尊说了这（道理）：“诸比丘！提婆达多被三种恶法所征服，心被占据，（注定）生于恶处、堕于地狱、经劫（受苦）、不可救治。是哪三种呢？诸比丘！被恶欲所征服，心被占据的提婆达多，（注定）生于恶处、堕于地狱、经劫（受苦）、不可救治。诸比丘！被恶友所征服，心被占据的提婆达多，（注定）生于恶处、堕于地狱、经劫（受苦）、不可救治。并且，当还有更高（境界）应达成时，他却因获得少许特殊成就而中途停止了修行。诸比丘！确实，提婆达多被这三种恶法所征服，心被占据，（注定）生于恶处、堕于地狱、经劫（受苦）、不可救治。”世尊讲述了此义，此处（经中）这样说道：

“愿世间任何怀恶欲者，从未曾生起！

通过这例子你们应了知，恶欲者的去处如何。

提婆达多，被认为是‘贤智者’，被尊为‘已修身者’；

其名声显赫如火焰般燃烧。

他行于放逸，冒犯了如来；

堕入了有四门、可怖的无间地狱。

若人对无过恶者、不作恶业者怀有恶意；

那恶意反触及他，那心怀恶毒、不敬之人。

若有人想用一罐毒药，去污染大海；

他无法因此污染它，因为海洋实在巨大可畏。

正是如此，若有人想以言论，伤害如来

——那已达圆满、内心寂静者；言论于他身无所附着。

智者应当结交这样的朋友，并亲近他；

比丘追随他的道路，能达到苦的灭尽。”

这也是世尊所说的义理，我是这样听闻的。第十经。

第四品终。

此品摄颂曰：

寻思（八〇）恭敬（八一）声（八二），死（八三）世间（八四）不净（八五），

法（八六）黑暗（八七），垢（八八）提婆达多（八九），以上为十经。

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/3. Tikanipāta 三集 (Iti 3, 50-99)/3.5 Pañcamavagga 第五品 (Iti 3.41-50, 90-99)”

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【经名】 3.5.1 Aggappasādasutta 胜信 (Iti 3.41, 90)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Pañcamavaggo

1. Aggappasādasuttaṃ

90. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tayome, bhikkhave, aggappasādā. Katame tayo? Yāvatā, bhikkhave, sattā apadā vā dvipadā vā catuppadā vā bahuppadā [bahupadā (ka.)] vā rūpino vā arūpino vā saññino vā asaññino vā nevasaññināsaññino vā, tathāgato tesaṃ aggamakkhāyati arahaṃ sammāsambuddho. Ye, bhikkhave, buddhe pasannā, agge te pasannā. Agge kho pana pasannānaṃ aggo vipāko hoti.

“Yāvatā, bhikkhave, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ aggamakkhāyati, yadidaṃ madanimmadano pipāsavinayo ālayasamugghāto vaṭṭupacchedo taṇhakkhayo virāgo nirodho nibbānaṃ. Ye, bhikkhave, virāge dhamme pasannā, agge te pasannā. Agge kho pana pasannānaṃ aggo vipāko hoti.

“Yāvatā, bhikkhave, saṅghā vā gaṇā vā, tathāgatasāvakasaṅgho tesaṃ aggamakkhāyati, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa. Ye, bhikkhave, saṅghe pasannā, agge te pasannā. Agge kho pana pasannānaṃ aggo vipāko hoti. Ime kho, bhikkhave, tayo aggappasādā”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Aggato ve pasannānaṃ, aggaṃ dhammaṃ vijānataṃ;

Agge buddhe pasannānaṃ, dakkhiṇeyye anuttare.

“Agge dhamme pasannānaṃ, virāgūpasame sukhe;

Agge saṅghe pasannānaṃ, puññakkhette anuttare.

“Aggasmiṃ dānaṃ dadataṃ, aggaṃ puññaṃ pavaḍḍhati;

Aggaṃ āyu ca vaṇṇo ca, yaso kitti sukhaṃ balaṃ.

“Aggassa dātā medhāvī, aggadhammasamāhito;

Devabhūto manusso vā, aggappatto pamodatī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Paṭhamaṃ.

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三集 第五品

九〇 （三、五、一）

我这样听闻，阿拉汉已说，世尊说了这（道理）：“诸比丘！有此三种最胜的净信。是哪三种呢？诸比丘！所有存在的有情，无论是无足、二足、四足、多足，有色、无色，有想、无想、或非想非非想，如来、阿拉汉、正自觉者，被称为他们之中最胜的。诸比丘！那些对佛陀有净信的人，他们是对最胜者有净信。对最胜者有净信，则有最胜的果报。

诸比丘！所有存在的法，无论是有为或无为，离贪被称为它们之中最胜的，也就是：去除骄慢、调伏渴爱、根除执取、截断轮回、灭尽渴爱、离贪、灭、涅槃。诸比丘！那些对离贪之法有净信的人，他们是对最胜者有净信。对最胜者有净信，则有最胜的果报。

诸比丘！所有存在的僧团或团体，如来声闻僧团被称为他们之中最胜的，也就是：四双八辈圣者，这世尊的声闻僧团是应供养者、应款待者、应布施者、应合掌礼敬者，是世间无上的福田。诸比丘！那些对僧团有净信的人，他们是对最胜者有净信。对最胜者有净信，则有最胜的果报。诸比丘！确实，这三种是最胜的净信。”世尊讲述了此义，此处（经中）这样说道：

“对于了知最胜之法、对最胜者具净信的人；

对最胜的佛陀——无上应供者具净信的人；

对最胜的法——离贪、寂止、安乐具净信的人；

对最胜的僧团——无上福田具净信的人。

对最胜者行布施，最胜的福德增长；

增长最胜的寿命、容色、名誉、声望、安乐与力量。

贤智者，布施最胜者，安住于最胜之法；

无论生为天神或人类，达到最胜境地而喜悦。”

这也是世尊所说的义理，我是这样听闻的。第一经。

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/3. Tikanipāta 三集 (Iti 3, 50-99)/3.5 Pañcamavagga 第五品 (Iti 3.41-50, 90-99)”

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【经名】 3.5.2 Jīvikasutta 托钵 (Iti 3.42, 91)

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2. Jīvikasuttaṃ

91. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Antamidaṃ, bhikkhave, jīvikānaṃ yadidaṃ piṇḍolyaṃ. Abhisāpoyaṃ [abhisāpāyaṃ (sī.), abhilāpāyaṃ (syā. pī.), abhisapāyaṃ (ka.)], bhikkhave, lokasmiṃ – ‘piṇḍolo vicarasi pattapāṇī’ti. Tañca kho etaṃ, bhikkhave, kulaputtā upenti atthavasikā, atthavasaṃ paṭicca; neva rājābhinītā, na corābhinītā, na iṇaṭṭā, na bhayaṭṭā, na ājīvikāpakatā. Api ca kho ‘otiṇṇamhā jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇā dukkhaparetā, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. Evaṃ pabbajito cāyaṃ, bhikkhave, kulaputto so ca hoti abhijjhālu kāmesu tibbasārāgo, byāpannacitto paduṭṭhamanasaṅkappo, muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo. Seyyathāpi, bhikkhave, chavālātaṃ ubhatopadittaṃ majjhe gūthagataṃ neva gāme kaṭṭhatthaṃ pharati na araññeः tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi gihibhogā parihīno sāmaññatthañca na paripūretī”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Gihibhogā parihīno, sāmaññatthañca dubbhago;

Paridhaṃsamāno pakireti, chavālātaṃva nassati.

“Kāsāvakaṇṭhā bahavo, pāpadhammā asaññatā;

Pāpā pāpehi kammehi, nirayaṃ te upapajjare.

“Seyyo ayoguḷo bhutto, tatto aggisikhūpamo;

Yañce bhuñjeyya dussīlo, raṭṭhapiṇḍamasaññato”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Dutiyaṃ.

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九一 （三、五、二）

“诸比丘！在所有生计中，这是最低下的，即：托钵乞食。诸比丘！这是世间的一种鄙视之言：‘你这个手持钵碗的乞食者！’然而，诸比丘！善男子们是为了义利、依赖于义利才从事这个（托钵生活）；并非被国王强迫，非被盗贼强迫，非因负债，非因恐惧，非为谋生。而是（这样想）：‘我们已陷入生、老、死、愁、悲、苦、忧、恼，已陷入苦，为苦所逼迫。但愿这整个苦蕴的终结能够被了知！’

诸比丘！如此出家的这位善男子，如果他贪求欲乐、有强烈的贪染，心怀恶意、意念败坏，失念、不正知，心不专注、散乱，诸根放逸。诸比丘！譬如火葬场的燃木，两头烧着，中间沾粪，既不能在村落里当柴火用，也不能在森林里（当木材用）。诸比丘！我说这个人就像那样：他既舍弃了在家者的受用，也没有圆满沙门的义利。”

世尊讲述了此义。就此，（经中）这样说道：

“舍弃在家受用，于沙门义利亦不幸；

他如火葬场燃木般毁灭。（此句巴利义不明，暂译）

许多颈缠袈裟者，本性恶劣、不自律；

恶人们因其恶行，投生于地狱。

宁可吞食烧红、如火焰般的铁球；

也不愿毁坏戒行、不自制者，受用国民的信施。”

这也是世尊所说的义理，我是这样听闻的。第二经。

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【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/3. Tikanipāta 三集 (Iti 3, 50-99)/3.5 Pañcamavagga 第五品 (Iti 3.41-50, 90-99)”

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【经名】 3.5.3 Saṅghāṭikaṇṇasutta 随佛 (Iti 3.43, 92)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Saṅghāṭikaṇṇasuttaṃ

92. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Saṅghāṭikaṇṇe cepi, bhikkhave, bhikkhu gahetvā piṭṭhito piṭṭhito anubandho assa pāde pādaṃ nikkhipanto, so ca hoti abhijjhālu kāmesu tibbasārāgo byāpannacitto paduṭṭhamanasaṅkappo muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo; atha kho so ārakāva mayhaṃ, ahañca tassa. Taṃ kissa hetu? Dhammañhi so, bhikkhave, bhikkhu na passati. Dhammaṃ apassanto na maṃ passati [maṃ na passati (syā.)].

“Yojanasate cepi so, bhikkhave, bhikkhu vihareyya. So ca hoti anabhijjhālu kāmesu na tibbasārāgo abyāpannacitto apaduṭṭhamanasaṅkappo upaṭṭhitassati sampajāno samāhito ekaggacitto saṃvutindriyo; atha kho so santikeva mayhaṃ, ahañca tassa. Taṃ kissa hetu? Dhammaṃ hi so, bhikkhave, bhikkhu passati; dhammaṃ passanto maṃ passatī”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Anubandhopi ce assa, mahiccho ca vighātavā;

Ejānugo anejassa, nibbutassa anibbuto;

Giddho so vītagedhassa, passa yāvañca ārakā.

“Yo ca dhammamabhiññāya, dhammamaññāya paṇḍito;

Rahadova nivāte ca, anejo vūpasammati.

“Anejo so anejassa, nibbutassa ca nibbuto;

Agiddho vītagedhassa, passa yāvañca santike”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Tatiyaṃ.

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九二（三、五、三）

“诸比丘！即使有比丘抓住（我的）僧伽梨衣角，紧随身后，步步跟随，但他若贪求欲乐、有强烈的贪染，心怀恶意、意念败坏，失念、不正知，心不专注、散乱，诸根放逸；那么他离我遥远，我也离他遥远。这是什么原因呢？诸比丘！因为那位比丘不见法。不见法者，则不见我。

诸比丘！即使有比丘住于百由旬之外，但他若不贪求欲乐、没有强烈的贪染，心不怀恶意、意念不败坏，具念、正知，心专注、一境，诸根防护；那么他就在我近旁，我也在他近旁。这是什么原因呢？诸比丘！因为那位比丘见到法；见到法者，则见到我。”

世尊讲述了此义。就此，（经中）这样说道：

“即使他紧随身后，却是大欲且恼害者；

动摇者跟随不动摇者，未寂灭者跟随已寂灭者；

贪著者跟随离贪者——看！他们相距多么遥远！

而那通过胜智了知法、理解法的智者；

他如同处于无风处的深潭，不动摇、得寂静。

不动摇者亲近不动摇者，已寂灭者亲近已寂灭者；

不贪者亲近离贪者——看！他们相距多么近！”

这也是世尊所说的义理，我是这样听闻的。第三经。

☸.....................................................................

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/3. Tikanipāta 三集 (Iti 3, 50-99)/3.5 Pañcamavagga 第五品 (Iti 3.41-50, 90-99)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.4 Aggisutta 三火 (Iti 3.44, 93)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Aggisuttaṃ

93. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tayome, bhikkhave, aggī. Katame tayo? Rāgaggi, dosaggi, mohaggi – ime kho, bhikkhave, tayo aggī”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Rāgaggi dahati macce, ratte kāmesu mucchite;

Dosaggi pana byāpanne, nare pāṇātipātino.

“Mohaggi pana sammūḷhe, ariyadhamme akovide;

Ete aggī ajānantā, sakkāyābhiratā pajā.

“Te vaḍḍhayanti nirayaṃ, tiracchānañca yoniyo;

Asuraṃ pettivisayaṃ, amuttā mārabandhanā.

“Ye ca rattindivā yuttā, sammāsambuddhasāsane;

Te nibbāpenti rāgaggiṃ, niccaṃ asubhasaññino.

“Dosaggiṃ pana mettāya, nibbāpenti naruttamā;

Mohaggiṃ pana paññāya, yāyaṃ nibbedhagāminī.

“Te nibbāpetvā nipakā, rattindivamatanditā;

Asesaṃ parinibbanti, asesaṃ dukkhamaccaguṃ.

“Ariyaddasā vedaguno, sammadaññāya paṇḍitā;

Jātikkhayamabhiññāya, nāgacchanti punabbhavan”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Catutthaṃ.

☸---------------------------------------------------------------------

九三（三、五、四）

“诸比丘！有此三火。哪三种？贪火、瞋火、痴火。诸比丘！这确实是三火。”

世尊讲述了此义。就此，（经中）这样说道：

“贪火燃烧着世人，那些染着于欲、沉醉者；

而瞋火（燃烧）心怀恶意的、杀生的人。

而痴火（燃烧）愚痴迷茫、于圣法无知者；

不了知这些火的人们，是乐于自体（身见）的众生。

他们增长地狱、畜生道；

（增长）阿修罗和饿鬼界，未从魔罗的束缚中解脱。

而那些日夜致力于正自觉者教法的人；

他们恒常作不净想，熄灭贪火。

人中最胜者以慈心，熄灭瞋火；

并以智慧——那导向洞察的智慧，熄灭痴火。

他们——贤智者，日夜不懈怠地熄灭（三火）；

他们彻底般涅槃，完全超越了苦。

已见圣谛者，达究竟智者，智者通过正智；

了知生的灭尽后，不再趋入后有。”

这也是世尊所说的义理，我是这样听闻的。第四经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/3. Tikanipāta 三集 (Iti 3, 50-99)/3.5 Pañcamavagga 第五品 (Iti 3.41-50, 90-99)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.5 Upaparikkhasutta 考察 (Iti 3.45, 94)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Upaparikkhasuttaṃ

94. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathāssa [yathā yathā (bahūsu)] upaparikkhato bahiddhā cassa viññāṇaṃ avikkhittaṃ avisaṭaṃ ajjhattaṃ asaṇṭhitaṃ anupādāya na paritasseyya. Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṃ asaṇṭhite anupādāya aparitassato āyatiṃ jātijarāmaraṇadukkhasamudayasambhavo na hotī”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Sattasaṅgappahīnassa, netticchinnassa bhikkhuno;

Vikkhīṇo jātisaṃsāro, natthi tassa punabbhavo”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Pañcamaṃ.

☸---------------------------------------------------------------------

九四 （三、五、五）

“诸比丘！比丘应当如是如是地省察，依据他如是如是的省察，他的识既不向外散乱、不扩散，也不向内凝滞，并且无取着，不忧惧。诸比丘！当识不向外散乱、不扩散，于内不凝滞，无取着而不忧惧时，未来生、老、死、苦的集起就不会发生。”

世尊讲述了此义。就此，（经中）这样说道：

“舍断七随眠、切断渴爱引线的比丘；

他的生死轮回已毁坏，对他而言不再有后有。”

这也是世尊所说的义理，我是这样听闻的。第五经。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/3. Tikanipāta 三集 (Iti 3, 50-99)/3.5 Pañcamavagga 第五品 (Iti 3.41-50, 90-99)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.6 Kāmūpapattisutta 三欲 (Iti 3.46, 95)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Kāmūpapattisuttaṃ

95. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Tisso imā, bhikkhave, kāmūpapattiyo [kāmuppattiyo (sī.)]. Katamā tisso? Paccupaṭṭhitakāmā, nimmānaratino, paranimmitavasavattino – imā kho, bhikkhave, tisso kāmūpapattiyo”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Paccupaṭṭhitakāmā ca, ye devā vasavattino;

Nimmānaratino devā, ye caññe kāmabhogino;

Itthabhāvaññathābhāvaṃ, saṃsāraṃ nātivattare.

“Etamādīnavaṃ ñatvā, kāmabhogesu paṇḍito;

Sabbe pariccaje kāme, ye dibbā ye ca mānusā.

“Piyarūpasātagadhitaṃ, chetvā sotaṃ duraccayaṃ;

Asesaṃ parinibbanti, asesaṃ dukkhamaccaguṃ.

“Ariyaddasā vedaguno, sammadaññāya paṇḍitā;

Jātikkhayamabhiññāya, nāgacchanti punabbhavan”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

九五 （三、五、六）

“诸比丘！有这三种欲界的受生（欲界生命的存在形态）。是哪三种呢？享受现成欲乐者（欲界人及下六天）、喜欢自己变化欲乐者（化乐天）、以及享受他人变化欲乐者（他化自在天）。确实如此，诸比丘！这就是三种欲界的受生。”

“享受现成欲乐者，以及他化自在天；

还有化乐天诸神，和其他享受欲乐者；

他们未能超越轮回，在此世或他世流转。

智者了知欲乐中，有这样的过患；

所以舍弃一切欲，无论是天界或人间。

断除对可爱事物和快乐的贪着执取，斩断难以渡过的（爱欲之）流；

他们彻底般涅槃，完全超越了一切苦。

具备圣见，通达真理，有智慧的贤者们，依正确的智慧了知；

彻知了生的灭尽，不再会趣向后有。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/3. Tikanipāta 三集 (Iti 3, 50-99)/3.5 Pañcamavagga 第五品 (Iti 3.41-50, 90-99)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.7 Kāmayogasutta 系缚 (Iti 3.47, 96)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Kāmayogasuttaṃ

96. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Kāmayogayutto, bhikkhave, bhavayogayutto āgāmī hoti āgantā [āgantvā (syā. ka.)] itthattaṃ. Kāmayogavisaṃyutto, bhikkhave, bhavayogayutto anāgāmī hoti anāgantā itthattaṃ. Kāmayogavisaṃyutto, bhikkhave, bhavayogavisaṃyutto arahā hoti, khīṇāsavo”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Kāmayogena saṃyuttā, bhavayogena cūbhayaṃ;

Sattā gacchanti saṃsāraṃ, jātimaraṇagāmino.

“Ye ca kāme pahantvāna, appattā āsavakkhayaṃ;

Bhavayogena saṃyuttā, anāgāmīti vuccare.

“Ye ca kho chinnasaṃsayā, khīṇamānapunabbhavā;

Te ve pāraṅgatā loke, ye pattā āsavakkhayan”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Sattamaṃ.

☸---------------------------------------------------------------------

九六 （三、五、七）

“诸比丘！与欲的系缚相结合、与有的系缚相结合的人，是会再来者，他会再次回到这个世界（欲界）。诸比丘！未与欲的系缚相结合，但仍与有的系缚相结合的人，是不还者（阿那含），他不会再回到这个世界（欲界）。诸比丘！未与欲的系缚相结合，也未与有的系缚相结合的人，是阿罗汉（应供），他的诸漏已尽。”

“被欲的系缚，以及有的系缚，两者缠缚的众生；

在生死轮回中流转，经历生与死。

那些已断除欲缚，但尚未达到漏尽的人；

他们仍被有的系缚所缠，被称为不还者。

而那些已斩断疑惑，灭尽我慢与后有的人；

他们确已度到彼岸，是世间已达到漏尽的人。”

第三诵品

☸.....................................................................

☸*********************************************************************

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/3. Tikanipāta 三集 (Iti 3, 50-99)/3.5 Pañcamavagga 第五品 (Iti 3.41-50, 90-99)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.8 Kalyāṇasīlasutta 善戒 (Iti 3.48, 97)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Kalyāṇasīlasuttaṃ

97. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Kalyāṇasīlo, bhikkhave, bhikkhu kalyāṇadhammo kalyāṇapañño imasmiṃ dhammavinaye ‘kevalī vusitavā uttamapuriso’ti vuccati –

“Kathañca, bhikkhave, bhikkhu kalyāṇasīlo hoti? Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati, ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Evaṃ kho, bhikkhave, bhikkhu kalyāṇasīlo hoti. Iti kalyāṇasīlo.

“Kalyāṇadhammo ca kathaṃ hoti? Idha, bhikkhave, bhikkhu sattannaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanānuyogamanuyutto viharati. Evaṃ kho, bhikkhave, bhikkhu kalyāṇadhammo hoti. Iti kalyāṇasīlo, kalyāṇadhammo.

“Kalyāṇapañño ca kathaṃ hoti? Idha, bhikkhave, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Evaṃ kho, bhikkhave, bhikkhu kalyāṇapañño hoti.

“Iti kalyāṇasīlo kalyāṇadhammo kalyāṇapañño imasmiṃ dhammavinaye ‘kevalī vusitavā uttamapuriso’ti vuccatī”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Yassa kāyena vācāya, manasā natthi dukkaṭaṃ;

Taṃ ve kalyāṇasīloti, āhu bhikkhuṃ hirīmanaṃ [hirīmataṃ (syā. ka.)].

“Yassa dhammā subhāvitā, satta [patta (sabbattha)] sambodhigāmino;

Taṃ ve kalyāṇadhammoti, āhu bhikkhuṃ anussadaṃ.

“Yo dukkhassa pajānāti, idheva khayamattano;

Taṃ ve kalyāṇapaññoti, āhu bhikkhuṃ anāsavaṃ.

“Tehi dhammehi sampannaṃ, anīghaṃ chinnasaṃsayaṃ;

Asitaṃ sabbalokassa, āhu sabbapahāyinan”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

九七 （三、五、八）

“诸比丘！具足善戒、善法、善慧的比丘，在此法与律中，被称为‘圆满者、修行完成者、至上之人’。那么，诸比丘！怎样是具足善戒的比丘呢？在此，诸比丘！比丘持守戒律，依循别解脱律仪而住，防护自身的行为，具足正当的行为和活动范围（行处），即使对微小的过失也看作是危险可怖的，接受并学习各项学处。像这样，确实，诸比丘！就是具足善戒的比丘。这就是善于持戒者。怎样是具足善法者呢？在此，诸比丘！比丘致力于修习七菩提分法。像这样，确实，诸比丘！就是具足善法的比丘。这就是善于修法者。怎样是具足善慧者呢？在此，诸比丘！比丘由于诸漏已尽，就在此生中，自己证知、实证、成就并安住于无漏的心解脱、慧解脱。像这样，确实，诸比丘！就是具足善慧的比丘。像这样具足善戒、善法、善慧的比丘，在此法与律中，被称为‘圆满者、修行完成者、至上之人’。”

“身、语、意没有恶行，这样的比丘，被称为‘具足善戒者’，他是有惭愧心的人。

善巧修习导向正觉的七菩提分法，这样的比丘，被称为‘具足善法者’，他是无傲慢者。

了知苦，并在此世灭尽苦，这样的比丘，被称为‘具足善慧者’，他是无漏者。

具足了这些（戒定慧）法，无恼害，断除了疑惑；

不执着于一切世间，被称为‘舍弃一切者’。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/3. Tikanipāta 三集 (Iti 3, 50-99)/3.5 Pañcamavagga 第五品 (Iti 3.41-50, 90-99)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.9 Dānasutta 二施 (Iti 3.49, 98)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Dānasuttaṃ

98. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Dvemāni, bhikkhave, dānāni – āmisadānañca dhammadānañca. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ dānānaṃ yadidaṃ – dhammadānaṃ.

“Dveme, bhikkhave, saṃvibhāgā – āmisasaṃvibhāgo ca dhammasaṃvibhāgo ca. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ saṃvibhāgānaṃ yadidaṃ – dhammasaṃvibhāgo.

“Dveme, bhikkhave, anuggahā – āmisānuggaho ca dhammānuggaho ca. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ anuggahānaṃ yadidaṃ – dhammānuggaho”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Yamāhu dānaṃ paramaṃ anuttaraṃ, yaṃ saṃvibhāgaṃ bhagavā avaṇṇayi [avaṇṇayī (sī.)];

Aggamhi khettamhi pasannacitto, viññū pajānaṃ ko na yajetha kāle.

“Ye ceva bhāsanti suṇanti cūbhayaṃ, pasannacittā sugatassa sāsane;

Tesaṃ so attho paramo visujjhati, ye appamattā sugatassa sāsane”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Navamaṃ.

☸---------------------------------------------------------------------

九八 （三、五、九）

“诸比丘！有两种布施：财物布施和法布施。诸比丘！在这两种布施中，法布施是最高上的。诸比丘！有两种分享：财物分享和法分享。诸比丘！在这两种分享中，法分享是最高上的。诸比丘！有两种帮助：财物帮助和法帮助。诸比丘！在这两种帮助中，法帮助是最高上的。”

“世尊所称赞的分享，他宣说的布施是无上殊胜；

（若人）以清净信心，在无上福田（指僧团或佛法）中（行法施或闻法），有智慧的人怎能不在适当的时候修福呢？

那些宣说和听闻善逝教法的人，两者都心怀净信；

对于善逝的教法，他们努力精进，就能达到最高的清净（涅槃）。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/3. Tikanipāta 三集 (Iti 3, 50-99)/3.5 Pañcamavagga 第五品 (Iti 3.41-50, 90-99)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5.10 Tevijjasutta 三明 (Iti 3.50, 99)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Tevijjasuttaṃ

99. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Dhammenāhaṃ, bhikkhave, tevijjaṃ brāhmaṇaṃ paññāpemi, nāññaṃ lapitalāpanamattena.

“Kathañcāhaṃ, bhikkhave, dhammena tevijjaṃ brāhmaṇaṃ paññāpemi, nāññaṃ lapitalāpanamattena? Idha, bhikkhave, bhikkhu anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto. So tato cuto amutra udapādiṃ. Tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto. So tato cuto idhūpapanno’ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Ayamassa paṭhamā vijjā adhigatā hoti, avijjā vihatā, vijjā uppannā, tamo vihato, āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato.

“Puna caparaṃ, bhikkhave, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti – ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti. Ayamassa dutiyā vijjā adhigatā hoti, avijjā vihatā, vijjā uppannā, tamo vihato, āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato.

“Puna caparaṃ, bhikkhave, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayamassa tatiyā vijjā adhigatā hoti, avijjā vihatā, vijjā uppannā, tamo vihato, āloko uppanno, yathā taṃ appamattassa ātāpino pahitattassa viharato. Evaṃ kho ahaṃ, bhikkhave, dhammena tevijjaṃ brāhmaṇaṃ paññāpemi, nāññaṃ lapitalāpanamattenā”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Pubbenivāsaṃ yovedi [yovedi (sabbattha)], saggāpāyañca passati;

Atho [atha (syā. ka.)] jātikkhayaṃ patto, abhiññāvosito muni.

“Etāhi tīhi vijjāhi, tevijjo hoti brāhmaṇo;

Tamahaṃ vadāmi tevijjaṃ, nāññaṃ lapitalāpanan”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Dasamaṃ.

Pañcamo vaggo niṭṭhito.

Tassuddānaṃ –

Pasāda jīvita saṅghāṭi, aggi L)](Likkha?)-kāmūpapattiyā;

Upapatti [uppatti (sī.)] kāma kalyāṇaṃ, dānaṃ dhammena te dasāti.

Tikanipāto niṭṭhito.

☸---------------------------------------------------------------------

九九 （三、五、一〇）

我听闻世尊，这位阿罗汉如此说过：“诸比丘！我所认定的三明婆罗门，是依据（真实的）法，而不是仅仅依据口头的言说。那么，诸比丘！我如何依据法来认定三明婆罗门，而非仅仅依据口头言说呢？ 在此，诸比丘！比丘回忆起无数过去世的住处，例如：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生，乃至无数的成劫、坏劫、成坏劫——‘我在某处，是这样的姓名，这样的家族，这样的容貌，吃这样的食物，感受这样的苦乐，有这样长的寿命。我从那里死后，又生到另一处。在那里，我也是这样的姓名、这样的家族、这样的容貌，吃这样的食物，感受这样的苦乐，有这样长的寿命。我从那里死后，生到此世。’像这样，他能够忆起无数过去世的细节和概况。这便是他证得的第一种明。无明被破除，明智生起；黑暗被驱散，光明生起。这是当他保持不放逸、精勤、致力于修行时所证得的。再者，诸比丘！比丘以清净超胜于常人的天眼，看见众生死去、投生，了知众生依据他们的业而投生为卑劣或高贵，美貌或丑陋，去往善趣或恶趣——‘唉！这些众生由于造作身、语、意的恶行，诽谤圣者，持有邪见，并依邪见造作诸业，他们在身体败坏、死亡之后，投生到苦界、恶趣、堕处、地狱中。或实此等众生或实这些众生成就身妙行，成就语妙行，成就意妙行，不诽谤圣者，持有正见，并依正见造作诸业，他们在身体败坏、死亡之后，投生到善趣、天界中。’像这样，他以清净超胜于常人的天眼……乃至了知众生随其业力流转……而生，这便是他证得的第二种明。无明被破除，明智生起；黑暗被驱散，光明生起。这是当他保持不放逸、精勤，如舍己（般勇猛）而住时。再者，诸比丘！比丘由于诸漏已尽，就在此生中，自己证知、实证、成就并安住于无漏的心解脱、慧解脱，这便是他证得的第三种明。无明被破除，明智生起；黑暗被驱散，光明生起。这是当他保持不放逸、精勤，如舍己（般勇猛）而住时。像这样，我依据（真实的）法来认定（证得）三明的婆罗门，而非仅仅依据口头言说。”世尊解说了这个义理，在此处如此记载：

“了知宿世住处，并且能看见天界与恶趣；

进而达到生的灭尽，以神通力圆满的牟尼。

凭借这三种明智，他就是（真正的）三明婆罗门；

我称这样的人为三明者，并非仅仅根据口头言说。”

我听闻世尊解说了这个义理。

第五品终

本品摄颂：

净信（九〇）与生活（九一），僧伽衣（九二）火（九三）考察（九四），（欲）生（九五）欲（缚）（九六）善（戒）（九七）施（九八）法（三明）（九九），此品共有十经。

三集 终

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/4. Catukkanipāta 四集 (Iti 4, 100-112)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1 Brāhmaṇadhammayāgasutta 婆罗门法施 (Iti 4.1, 100)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Catukkanipāto

1. Brāhmaṇadhammayāgasuttaṃ

100. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Ahamasmi, bhikkhave, brāhmaṇo yācayogo sadā payatapāṇi [payatapāṇī (sī. syā.)] antimadehadharo anuttaro bhisakko sallakatto. Tassa me tumhe puttā orasā mukhato jātā dhammajā dhammanimmitā dhammadāyādā, no āmisadāyādā.

“Dvemāni, bhikkhave, dānāni – āmisadānañca dhammadānañca. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ dānānaṃ yadidaṃ – dhammadānaṃ.

“Dveme, bhikkhave, saṃvibhāgā – āmisasaṃvibhāgo ca dhammasaṃvibhāgo ca. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ saṃvibhāgānaṃ yadidaṃ – dhammasaṃvibhāgo.

“Dveme, bhikkhave, anuggahā – āmisānuggaho ca dhammānuggaho ca. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ anuggahānaṃ yadidaṃ – dhammānuggaho.

“Dveme, bhikkhave, yāgā – āmisayāgo ca dhammayāgo ca. Etadaggaṃ, bhikkhave, imesaṃ dvinnaṃ yāgānaṃ yadidaṃ – dhammayāgo”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Yo dhammayāgaṃ ayajī amaccharī, tathāgato sabbabhūtānukampī [sabbasattānukampī (syā.) aṭṭhakathāyampi];

Taṃ tādisaṃ devamanussaseṭṭhaṃ, sattā namassanti bhavassa pāragun”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Paṭhamaṃ.

☸---------------------------------------------------------------------

四集

一〇〇 （四、一）

我听闻世尊，这位阿罗汉如此说过：“诸比丘！我是婆罗门，是应供者，常伸清净之手，是承受最后身者，是无上的医师、拔除（烦恼之）箭者。你们是我的亲子，是从我口中所生，由法而生，由法所造就，是法的继承人，而非财物的继承人。诸比丘！有两种布施：财物布施和法布施。诸比丘！在这两种布施中，法布施是最高上的。诸比丘！有两种分享：财物分享和法分享。诸比丘！在这两种分享中，法分享是最高上的。诸比丘！有两种帮助：财物帮助和法帮助。诸比丘！在这两种帮助中，法帮助是最高上的。诸比丘！有两种祭祀（供养）：财物祭祀和法祭祀。诸比丘！在这两种祭祀中，法祭祀是最高上的。”世尊解说了这个义理，在此处（经典中）如此记载：

“如来怜悯一切众生，他行法施从不吝惜；

众生礼敬这位人天导师，他已到达存在的彼岸。”

我听闻世尊解说了这个义理。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/4. Catukkanipāta 四集 (Iti 4, 100-112)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2 Sulabhasutta 易得 (Iti 4.2, 101)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Sulabhasuttaṃ

101. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Cattārimāni, bhikkhave, appāni ceva sulabhāni ca, tāni ca anavajjāni. Katamāni cattāri? Paṃsukūlaṃ, bhikkhave, cīvarānaṃ appañca sulabhañca, tañca anavajjaṃ. Piṇḍiyālopo, bhikkhave, bhojanānaṃ appañca sulabhañca, tañca anavajjaṃ. Rukkhamūlaṃ, bhikkhave, senāsanānaṃ appañca sulabhañca, tañca anavajjaṃ. Pūtimuttaṃ, bhikkhave, bhesajjānaṃ appañca sulabhañca tañca anavajjaṃ. Imāni kho, bhikkhave, cattāri appāni ceva sulabhāni ca, tāni ca anavajjāni. Yato kho, bhikkhave, bhikkhu appena ca tuṭṭho hoti sulabhena ca (anavajjena ca) [(…) natthi sī. pī. ka. potthakesu ca aṅguttare ca], imassāhaṃ aññataraṃ sāmaññaṅganti vadāmī”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Anavajjena tuṭṭhassa, appena sulabhena ca;

Na senāsanamārabbha, cīvaraṃ pānabhojanaṃ;

Vighāto hoti cittassa, disā nappaṭihaññati.

“Ye cassa [yepassa (syā.)] dhammā akkhātā, sāmaññassānulomikā;

Adhiggahitā tuṭṭhassa, appamattassa bhikkhuno”ti [sikkhatoti (sī. ka.)].

Ayampi attho vutto bhagavatā, iti me sutanti. Dutiyaṃ.

☸---------------------------------------------------------------------

一〇一 （四、二）

“诸比丘！有这四种东西是微少且容易得到的，并且它们是无可指责的。是哪四种呢？诸比丘！在衣服方面，（捡拾的）粪扫衣是微少且容易得到的，并且它是无可指责的。诸比丘！在食物方面，（乞得的）团食是微少且容易得到的，并且它是无可指责的。诸比丘！在住所方面，树下（作为坐卧处）是微少且容易得到的，并且它是无可指责的。诸比丘！在药品方面，腐熟的牛尿（等药物）是微少且容易得到的，并且它是无可指责的。确实，诸比丘！这四种东西是微少且容易得到的，并且它们是无可指责的。因此，诸比丘！当比丘对于微少且容易得到的（并且无可指责的）东西感到满足时，我说这是构成沙门身份的一部分。”

“对于无可指责、微少且易得之物，比丘心生满足；

对于住所、衣物、饮食和药物，内心不会生起苦恼，（烦恼）障碍不了心境。

这些法（指四圣种）已被（佛陀）宣说，是沙门身份所应具备的；

知足且不放逸的比丘，应勤修习。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2559.4.23 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/4. Catukkanipāta 四集 (Iti 4, 100-112)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3 Āsavakkhayasutta 漏尽 (Iti 4.3, 102)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Āsavakkhayasuttaṃ

漏尽经

102. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Jānatohaṃ, bhikkhave, passato āsavānaṃ khayaṃ vadāmi, no ajānato no apassato.

“诸比丘！我说，对于（正）知者、（正）见者，才有诸漏的灭尽，而不是对于不知者、不见者。

Kiñca, bhikkhave, jānato, kiṃ passato āsavānaṃ khayo hoti?

那么，诸比丘！了知什么、见到什么，才能灭尽诸漏呢？

Idaṃ dukkhanti, bhikkhave, jānato passato āsavānaṃ khayo hoti.

‘这是苦’，诸比丘！了知者、见到者，便能灭尽诸漏。

Ayaṃ dukkhasamudayoti, bhikkhave, jānato passato āsavānaṃ khayo hoti.

‘这是苦的集起’，诸比丘！了知者、见到者，便能灭尽诸漏。

Ayaṃ dukkhanirodhoti, bhikkhave, jānato passato āsavānaṃ khayo hoti.

‘这是苦的灭尽’，诸比丘！了知者、见到者，便能灭尽诸漏。

Ayaṃ dukkhanirodhagāminī paṭipadāti, bhikkhave, jānato passato āsavānaṃ khayo hoti.

‘这是导向苦灭尽的道途’，诸比丘！了知者、见到者，便能灭尽诸漏。

Evaṃ kho, bhikkhave, jānato evaṃ passato āsavānaṃ khayo hotī”ti. Etamatthaṃ bhagavā avoca.

确实如此，诸比丘！像这样了知、像这样见到，诸漏才能灭尽。”世尊解说了这个义理。

Tatthetaṃ iti vuccati –

于此处如此记载（偈语）：

“Sekhassa sikkhamānassa, ujumaggānusārino;

“对于正在修学的有学弟子，遵循着正直之道的人；

Khayasmiṃ paṭhamaṃ ñāṇaṃ, tato aññā anantarā.

首先生起的是（初果等）趋向漏尽的智慧，随后（阿罗汉果的）无学智慧紧接着生起。

“Tato aññā vimuttassa, vimuttiñāṇamuttamaṃ;

接着，对于已解脱者，生起了无上的解脱知见；

Uppajjati khaye ñāṇaṃ, khīṇā saṃyojanā iti.

当漏尽智生起时，便知‘诸结缚已断尽’。

“Na tvevidaṃ kusītena, bālenamavijānatā;

这不是懒惰者、愚痴无知者所能达到的；

Nibbānaṃ adhigantabbaṃ, sabbaganthappamocanan”ti.

要证得涅槃，必须解脱一切束缚。”

Ayampi attho vutto bhagavatā, iti me sutanti.

我听闻世尊解说了这个义理。

Tatiyaṃ.

漏尽经 ～四集·第三经终

～《如是语·四集·Āsavakkhayasutta 漏尽经》(Iti 4.3, 102)

☸*********************************************************************

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/4. Catukkanipāta 四集 (Iti 4, 100-112)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.4 Samaṇabrāhmaṇasutta 沙门婆罗门 (Iti 4.4, 103)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Samaṇabrāhmaṇasuttaṃ

103. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānanti; ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ nappajānanti; ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ nappajānanti; ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānanti – na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca panete āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.

“Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṃ dukkhan’ti yathābhūtaṃ pajānanti; ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānanti; ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānanti; ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānanti – te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Ye dukkhaṃ nappajānanti, atho dukkhassa sambhavaṃ;

Yattha ca sabbaso dukkhaṃ, asesaṃ uparujjhati;

Tañca maggaṃ na jānanti, dukkhūpasamagāminaṃ.

“Cetovimuttihīnā te, atho paññāvimuttiyā;

Abhabbā te antakiriyāya, te ve jātijarūpagā.

“Ye ca dukkhaṃ pajānanti, atho dukkhassa sambhavaṃ;

Yattha ca sabbaso dukkhaṃ, asesaṃ uparujjhati;

Tañca maggaṃ pajānanti, dukkhūpasamagāminaṃ.

“Cetovimuttisampannā, atho paññāvimuttiyā;

Bhabbā te antakiriyāya, na te jātijarūpagā”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Catutthaṃ.

☸---------------------------------------------------------------------

一〇三（四、四）

“诸比丘！任何沙门或婆罗门，如果对于‘这是苦’不能如实了知；对于‘这是苦的集起’不能如实了知；对于‘这是苦的灭尽’不能如实了知；对于‘这是导向苦灭尽的道途’，也不能如实了知。诸比丘！我不认为他们是沙门中的沙门，或婆罗门中的婆罗门，这些尊者们也未能在此生中，自己证知、实证、成就并安住于沙门的意义或婆罗门的意义。然而，

确实，诸比丘！凡是任何沙门或婆罗门若如实了知‘这是苦’，如实了知‘这是苦的集起’，如实了知‘苦的灭尽’，如实了知‘导向苦灭尽的道途’，诸比丘！我认为他们才是沙门或婆罗门，并且在沙门中被认为是沙门，在婆罗门中被认为是婆罗门，这些尊者们能够在此生中，自己证知、实证、成就并安住于沙门的意义和婆罗门的意义。”

“那些不了知苦，以及苦的生起，

和苦在何处彻底、无余地止息的人；

他们也不了知导向苦寂灭的道途。

他们缺乏心解脱，也缺乏慧解脱；

他们不能终结（生死轮回），必将再次经历生与老。

而那些了知苦，以及苦的生起，

和苦在何处彻底、无余地止息的人；

他们也了知导向苦寂灭的道途。

他们具足心解脱，也具足慧解脱；

他们能够终结（生死轮回），不再经历生与老。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/4. Catukkanipāta 四集 (Iti 4, 100-112)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.5 Sīlasampannasutta 戒具足 (Iti 4.5, 104)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Sīlasampannasuttaṃ

104. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Ye te, bhikkhave, bhikkhū sīlasampannā samādhisampannā paññāsampannā vimuttisampannā vimuttiñāṇadassanasampannā ovādakā viññāpakā sandassakā samādapakā samuttejakā sampahaṃsakā alaṃsamakkhātāro saddhammassa dassanampahaṃ, bhikkhave, tesaṃ bhikkhūnaṃ bahūpakāraṃ vadāmi; savanampahaṃ, bhikkhave, tesaṃ bhikkhūnaṃ bahūpakāraṃ vadāmi; upasaṅkamanampahaṃ, bhikkhave, tesaṃ bhikkhūnaṃ bahūpakāraṃ vadāmi; payirupāsanampahaṃ, bhikkhave, tesaṃ bhikkhūnaṃ bahūpakāraṃ vadāmi; anussaraṇampahaṃ, bhikkhave, tesaṃ bhikkhūnaṃ bahūpakāraṃ vadāmi; anupabbajjampahaṃ [anussatimpahaṃ (syā.)], bhikkhave, tesaṃ bhikkhūnaṃ bahūpakāraṃ vadāmi. Taṃ kissa hetu? Tathārūpe, bhikkhave, bhikkhū sevato bhajato payirupāsato aparipūropi sīlakkhandho bhāvanāpāripūriṃ gacchati, aparipūropi samādhikkhandho bhāvanāpāripūriṃ gacchati, aparipūropi paññākkhandho bhāvanāpāripūriṃ gacchati, aparipūropi vimuttikkhandho bhāvanāpāripūriṃ gacchati, aparipūropi vimuttiñāṇadassanakkhandho bhāvanāpāripūriṃ gacchati. Evarūpā ca te, bhikkhave, bhikkhū satthārotipi vuccanti, satthavāhātipi vuccanti, raṇañjahātipi vuccanti, tamonudātipi vuccanti, ālokakarātipi vuccanti, obhāsakarātipi vuccanti, pajjotakarātipi vuccanti, ukkādhārātipi vuccanti, pabhaṅkarātipi vuccanti, ariyātipi vuccanti, cakkhumantotipi vuccantī”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Pāmojjakaraṇaṃ ṭhānaṃ [… karaṇaṭhānaṃ (sī. syā.)], etaṃ hoti vijānataṃ;

Yadidaṃ bhāvitattānaṃ, ariyānaṃ dhammajīvinaṃ.

“Te jotayanti saddhammaṃ, bhāsayanti pabhaṅkarā;

Ālokakaraṇā dhīrā, cakkhumanto raṇañjahā.

“Yesaṃ ve sāsanaṃ sutvā, sammadaññāya paṇḍitā;

Jātikkhayamabhiññāya, nāgacchanti punabbhavan”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Pañcamaṃ.

☸---------------------------------------------------------------------

一〇四（四、五）

“诸比丘！那些具足戒、具足定、具足慧、具足解脱、具足解脱知见的比丘，是教诫者、指导者、开示者、劝导者、激励者、令人满足者、圆满的正法善说者。因此，诸比丘！我说，听闻这些比丘说法极有助益；我说，亲近这些比丘极有助益；诸比丘！我说，承事这些比丘极有助益；我说，随念这些比丘极有助益；我说，跟随这些比丘（出家或修学）极有助益。这是什么原因呢？诸比丘！因为通过服侍、交往、亲近这样的比丘，即使尚未圆满的戒蕴，也能通过修习达到圆满；尚未圆满的定蕴，也能通过修习达到圆满；尚未圆满的慧蕴，也能通过修习达到圆满；尚未圆满的解脱蕴，也能通过修习达到圆满；尚未圆满的解脱知见蕴，也能通过修习达到圆满。诸比丘！这样的比丘被称为导师，被称为商队领袖，被称为舍离烦恼者，被称为驱除黑暗者，被称为带来光明者，被称为带来光辉者，被称为带来光芒者，被称为持炬者，被称为放光者，被称为圣者，被称为具眼者。”

“这是令了悟者，即那些已自我修习、依法而住的圣者们，生起喜悦的境地。

他们照亮正法，闪耀光芒，是带来光明、智慧、具眼、舍离烦恼的贤者。

听闻他们的教导，有智慧的人依正智了知；

彻知生的灭尽，不再趣向后有。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/4. Catukkanipāta 四集 (Iti 4, 100-112)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.6 Taṇhuppādasutta 爱生 (Iti 4.6, 105)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Taṇhuppādasuttaṃ

105. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Cattārome, bhikkhave, taṇhuppādā, yattha bhikkhuno taṇhā uppajjamānā uppajjati. Katame cattāro? Cīvarahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati; piṇḍapātahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati; senāsanahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati; itibhavābhavahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati. Ime kho, bhikkhave, cattāro taṇhuppādā yattha bhikkhuno taṇhā uppajjamānā uppajjatī”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Taṇhādutiyo puriso, dīghamaddhāna saṃsaraṃ;

Itthabhāvaññathābhāvaṃ, saṃsāraṃ nātivattati.

“Etamādīnavaṃ ñatvā, taṇhaṃ dukkhassa sambhavaṃ;

Vītataṇho anādāno, sato bhikkhu paribbaje”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Chaṭṭhaṃ.

☸---------------------------------------------------------------------

一〇五（四、六）

“诸比丘！有这四种渴爱生起的因缘，当比丘生起渴爱时，由此而生起。是哪四种呢？诸比丘！比丘因为衣服而生起渴爱。或者，诸比丘！比丘因为饮食（团食）而生起渴爱。或者，诸比丘！比丘因为住所（坐卧处）而生起渴爱。或者，诸比丘！比丘因为‘此有’或‘后有’（存在状态）而生起渴爱。”

“以渴爱为伴侣的人，长久地在轮回中流转；

经历此世或他世的存在状态，无法超越生死轮回。

了知渴爱是苦的根源，明了这其中的过患；

离去渴爱，无所执取，具足正念的比丘应当（如是）游方。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/4. Catukkanipāta 四集 (Iti 4, 100-112)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.7 Sabrahmakasutta 同梵 (Iti 4.7, 106)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Sabrahmakasuttaṃ

106. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Sabrahmakāni, bhikkhave, tāni kulāni yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti. Sapubbadevatāni, bhikkhave, tāni kulāni yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti. Sapubbācariyakāni, bhikkhave, tāni kulāni yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti. Sāhuneyyakāni, bhikkhave, tāni kulāni yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti.

“‘Brahmā’ti, bhikkhave, mātāpitūnaṃ etaṃ adhivacanaṃ. ‘Pubbadevatā’ti, bhikkhave, mātāpitūnaṃ etaṃ adhivacanaṃ. ‘Pubbācariyā’ti, bhikkhave, mātāpitūnaṃ etaṃ adhivacanaṃ. ‘Āhuneyyā’ti, bhikkhave, mātāpitūnaṃ etaṃ adhivacanaṃ. Taṃ kissa hetu? Bahukārā, bhikkhave, mātāpitaro puttānaṃ āpādakā posakā imassa lokassa dassetāro”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Brahmāti mātāpitaro, pubbācariyāti vuccare;

Āhuneyyā ca puttānaṃ, pajāya anukampakā.

“Tasmā hi ne namasseyya, sakkareyya ca paṇḍito;

Annena atha pānena, vatthena sayanena ca;

Ucchādanena nhāpanena [nahāpanena (sī.)], pādānaṃ dhovanena ca.

“Tāya naṃ pāricariyāya, mātāpitūsu paṇḍitā;

Idheva naṃ pasaṃsanti, pecca sagge pamodatī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Sattamaṃ.

☸---------------------------------------------------------------------

一〇六 （四、七）

“诸比丘！若家中的父母被子女在家里恭敬供养，那些家庭就如同有梵天同住。诸比丘！若家中的父母被子女在家里恭敬供养，那些家庭就如同有古先的天神同住。诸比丘！若家中的父母被子女在家里恭敬供养，那些家庭就如同有先前的导师同住。诸比丘！若家中的父母被子女在家里恭敬供养，那些家庭就如同有值得供养的圣者同住。诸比丘！‘梵天’，这是对父母的称谓。诸比丘！‘古先的天神’，这是对父母的称谓。诸比丘！‘先前的导师’，这是对父母的称谓。诸比丘！‘值得供养者（应供）’，这是对父母的称谓。这是什么原因呢？诸比丘！因为父母对子女有大恩，是养育者、抚养者、指示此世（道理）者。”

“父母被称为梵天，被称为先前的导师；

他们怜爱子女，是子女的应供者。

因此，有智慧的人应当礼敬他们，尊敬他们；

用饮食、衣物、卧具、涂油、沐浴、以及清洗足部（来侍奉）。

智者如此侍奉父母，在现世受到人们的称赞，

去世后将在天界享受快乐。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/4. Catukkanipāta 四集 (Iti 4, 100-112)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.8 Bahukārasutta 援助 (Iti 4.8, 107)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Bahukārasuttaṃ

107. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Bahukārā [bahūpakārā (sī. pī.)], bhikkhave, brāhmaṇagahapatikā tumhākaṃ ye vo [ye te (sabbattha)] paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi. Tumhepi, bhikkhave, bahukārā brāhmaṇagahapatikānaṃ yaṃ [ye (?)] nesaṃ dhammaṃ desetha ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsetha. Evamidaṃ, bhikkhave, aññamaññaṃ nissāya brahmacariyaṃ vussati oghassa nittharaṇatthāya sammā dukkhassa antakiriyāyā”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Sāgārā anagārā ca, ubho aññoññanissitā;

Ārādhayanti saddhammaṃ, yogakkhemaṃ anuttaraṃ.

“Sāgāresu ca cīvaraṃ, paccayaṃ sayanāsanaṃ;

Anagārā paṭicchanti, parissayavinodanaṃ.

“Sugataṃ [puggalaṃ (sī. ka.)] pana nissāya, gahaṭṭhā gharamesino;

Saddahānā arahataṃ, ariyapaññāya jhāyino.

“Idha dhammaṃ caritvāna, maggaṃ sugatigāminaṃ;

Nandino devalokasmiṃ, modanti kāmakāmino”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Aṭṭhamaṃ.

☸---------------------------------------------------------------------

一〇七 （四、八）

“诸比丘！婆罗门和家主们对你们有很大的助益，他们为你们提供衣服、饮食（团食）、住所、以及生病时所需的药品和用具等。诸比丘！你们对婆罗门和家主们也有很大的助益。无论如何？你们为他们开示初善、中善、后善，义理圆满、言辞巧妙的法，阐明那完全圆满、极其清净的梵行。像这样，诸比丘！依靠着彼此，梵行得以维持，（为了）将横断（生死）瀑流，为了彻底地终结苦而住于梵行。”

“在家者与出家者，两者相互依存；

为证悟无上安稳的正法。

出家者从在家者处，获得衣服、必需品、卧具；

以远离（生活上的）困扰。

而追求（解脱）的在家者，则依止善逝（佛陀）的教导；

他们信赖阿罗汉（圣者），以圣者的智慧修习禅定。

在此生奉行正法，行持导向善趣之道；

他们将欢喜地生于天界，享受欲乐。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/4. Catukkanipāta 四集 (Iti 4, 100-112)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.9 Kuhasutta 欺瞒 (Iti 4.9, 108)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Kuhasuttaṃ

108. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Ye keci, bhikkhave, bhikkhū kuhā thaddhā lapā siṅgī unnaḷā asamāhitā, na me te, bhikkhave, bhikkhū māmakā. Apagatā ca te, bhikkhave, bhikkhū imasmā dhammavinayā; na ca te [na ca te bhikkhave bhikkhū (sī. pī. ka.)] imasmiṃ dhammavinaye vuddhiṃ virūḷhiṃ vepullaṃ āpajjanti. Ye ca kho, bhikkhave, bhikkhū nikkuhā nillapā dhīrā atthaddhā susamāhitā, te kho me, bhikkhave, bhikkhū māmakā. Anapagatā ca te, bhikkhave, bhikkhū imasmā dhammavinayā; te ca imasmiṃ dhammavinaye [imasmiṃ ca te dhammavinaye (syā.), te bhikkhave bhikkhū imasmiṃ dhammavinaye (ka.)] vuddhiṃ virūḷhiṃ vepullaṃ āpajjantī”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Kuhā thaddhā lapā siṅgī, unnaḷā asamāhitā;

Na te dhamme virūhanti, sammāsambuddhadesite.

“Nikkuhā nillapā dhīrā, atthaddhā susamāhitā;

Te ve dhamme virūhanti, sammāsambuddhadesite”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Navamaṃ.

☸---------------------------------------------------------------------

一〇八 （四、九）

“诸比丘！任何比丘若是欺诈、固执、饶舌、狡猾、傲慢、心不专注，诸比丘！他们不是我的比丘。诸比丘！这些比丘已偏离了此法与律，又诸比丘！这些比丘不能在此法与律中得到成长、发展和增广。然而，确实，诸比丘！那些不欺诈、不饶舌、有智慧、不固执、善于专注的比丘，诸比丘！他们才是我的比丘僧。诸比丘！这些比丘僧没有偏离此法与律，诸比丘！这些比丘僧能在此法与律中得到成长、发展和增广。”

“欺诈、固执、饶舌、狡猾，傲慢、心不专注者；

在正自觉者所开示的法中，他们不能进步。

不欺诈、不饶舌、有智慧，不固执、善于专注者；

在正自觉者所开示的法中，他们才能进步。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/4. Catukkanipāta 四集 (Iti 4, 100-112)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.10 Nadīsotasutta 闻河之声 (Iti 4.10, 109)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Nadīsotasuttaṃ

109. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Seyyathāpi, bhikkhave, puriso nadiyā sotena ovuyheyya piyarūpasātarūpena. Tamenaṃ cakkhumā puriso tīre ṭhito disvā evaṃ vadeyya – ‘kiñcāpi kho tvaṃ, ambho purisa, nadiyā sotena ovuyhasi piyarūpasātarūpena, atthi cettha heṭṭhā rahado saūmi sāvaṭṭo sagaho sarakkhaso yaṃ tvaṃ, ambho purisa, rahadaṃ pāpuṇitvā maraṇaṃ vā nigacchasi maraṇamattaṃ vā dukkhan’ti. Atha kho so, bhikkhave, puriso tassa purisassa saddaṃ sutvā hatthehi ca pādehi ca paṭisotaṃ vāyameyya.

“Upamā kho me ayaṃ, bhikkhave, katā atthassa viññāpanāya. Ayaṃ cettha [ayaṃ cevettha (syā.)] attho – ‘nadiyā soto’ti kho, bhikkhave, taṇhāyetaṃ adhivacanaṃ.

“‘Piyarūpaṃ sātarūpan’ti kho, bhikkhave, channetaṃ ajjhattikānaṃ āyatanānaṃ adhivacanaṃ.

“‘Heṭṭhā rahado’ti kho, bhikkhave, pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ adhivacanaṃ;

“‘Ūmibhayan’ti kho [sañīmīti kho (bahūsu)], bhikkhave, kodhupāyāsassetaṃ adhivacanaṃ;

“‘Āvaṭṭan’ti kho [sāvaṭṭoti kho (bahūsu)], bhikkhave, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ;

“‘Gaharakkhaso’ti kho [sagaho sarakkhasoti kho (bahūsu)], bhikkhave, mātugāmassetaṃ adhivacanaṃ;

“‘Paṭisoto’ti kho, bhikkhave, nekkhammassetaṃ adhivacanaṃ;

“‘Hatthehi ca pādehi ca vāyāmo’ti kho, bhikkhave, vīriyārambhassetaṃ adhivacanaṃ;

“‘Cakkhumā puriso tīre ṭhitoti kho, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassā”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Sahāpi dukkhena jaheyya kāme, yogakkhemaṃ āyatiṃ patthayāno;

Sammappajāno suvimuttacitto, vimuttiyā phassaye tattha tattha;

Sa vedagū vūsitabrahmacariyo, lokantagū pāragatoti vuccatī”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Dasamaṃ.

☸---------------------------------------------------------------------

一〇九 （四、一〇）

“诸比丘！譬如有一个人，在河流中顺流而下，被可爱、可意的景象所吸引。这时，一位站在岸边的有眼力的人看见了，便对他说道：‘喂，朋友！你虽然正顺着可爱、可意的河流漂流，但在这下游有一个深潭，那里有波浪、有漩涡、有恶鬼、有罗刹。朋友！你若到了那个深潭，就会死亡，或遭受濒死的痛苦！’那时，诸比丘！那个人听到这人的话后，便用手脚努力逆流而游［而出］。确实，诸比丘！我设立这个譬喻是为了说明（法的）义理。这里的义理是这样的：诸比丘！所谓‘河流’，即是渴爱的同义词。诸比丘！所谓‘可爱、可意的景象’，即是六内处的同义词。诸比丘！所谓‘下游的深潭’，即是五下分结的同义词。诸比丘！所谓‘波浪’，即是愤怒和忧恼的同义词。诸比丘！所谓‘漩涡’，即是五种欲妙的同义词。诸比丘！所谓‘恶鬼、罗刹’，即是女人的同义词。诸比丘！所谓‘逆流’，即是出离的同义词。诸比丘！所谓‘用手脚努力’，即是发起精进的同义词。诸比丘！所谓‘站在岸边的有眼力的人’，即是如来、阿罗汉、正等正觉者的同义词。”

“即使伴随着痛苦，也应舍弃欲乐，以期求未来的安稳（涅槃）；

具备正知、善解脱心的人，就能处处体验解脱；

他通达（四谛）真理，已完成梵行，了知世间的终结，被称为已达彼岸者。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/4. Catukkanipāta 四集 (Iti 4, 100-112)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.11 Carasutta 步行 (Iti 4.11, 110)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Carasuttaṃ

110. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Carato cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṃsāvitakko vā. Tañce, bhikkhave, bhikkhu adhivāseti nappajahati na vinodeti na byantīkaroti [byantikaroti (sī. pī.), byantaṃ karoti (ka.)] anabhāvaṃ gameti. Carampi, bhikkhave, bhikkhu evaṃbhūto anātāpī anottāpī [anottappī (sabbattha) dukanipāte, aṅguttare 1.4.11 passitabbaṃ] satataṃ samitaṃ kusīto hīnavīriyoti vuccati.

“Ṭhitassa cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṃsāvitakko vā. Tañce, bhikkhave, bhikkhu adhivāseti nappajahati na vinodeti na byantīkaroti na anabhāvaṃ gameti. Ṭhitopi, bhikkhave, bhikkhu evaṃbhūto anātāpī anottāpī satataṃ samitaṃ kusīto hīnavīriyoti vuccati.

“Nisinnassa cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṃsāvitakko vā. Tañce, bhikkhave, bhikkhu adhivāseti nappajahati na vinodeti na byantīkaroti na anabhāvaṃ gameti. Nisinnopi, bhikkhave, bhikkhu evaṃbhūto anātāpī anottāpī satataṃ samitaṃ kusīto hīnavīriyoti vuccati.

“Sayānassa cepi, bhikkhave, bhikkhuno jāgarassa uppajjati kāmavitakko vā byāpādavitakko vā vihiṃsāvitakko vā. Tañce, bhikkhave, bhikkhu adhivāseti nappajahati na vinodeti na byantīkaroti na anabhāvaṃ gameti. Sayānopi, bhikkhave, bhikkhu jāgaro evaṃbhūto anātāpī anottāpī satataṃ samitaṃ kusīto hīnavīriyoti vuccati.

“Carato cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṃsāvitakko vā. Tañce, bhikkhave, bhikkhu nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Carampi, bhikkhave, bhikkhu evaṃbhūto ātāpī ottāpī [ottappī (sabbattha)] satataṃ samitaṃ āraddhavīriyo pahitattoti vuccati.

“Ṭhitassa cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṃsāvitakko vā. Tañce, bhikkhave, bhikkhu nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Ṭhitopi, bhikkhave, bhikkhu evaṃbhūto ātāpī ottāpī satataṃ samitaṃ āraddhavīriyo pahitattoti vuccati.

“Nisinnassa cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṃsāvitakko vā. Tañce, bhikkhave, bhikkhu nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Nisinnopi, bhikkhave, bhikkhu evaṃbhūto ātāpī ottāpī satataṃ samitaṃ āraddhavīriyo pahitattoti vuccati.

“Sayānassa cepi, bhikkhave, bhikkhuno jāgarassa uppajjati kāmavitakko vā byāpādavitakko vā vihiṃsāvitakko vā. Tañce, bhikkhave, bhikkhu nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Sayānopi, bhikkhave, bhikkhu jāgaro evaṃbhūto ātāpī ottāpī satataṃ samitaṃ āraddhavīriyo pahitattoti vuccatī”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Caraṃ vā yadi vā tiṭṭhaṃ, nisinno uda vā sayaṃ;

Yo vitakkaṃ vitakketi, pāpakaṃ gehanissitaṃ.

“Kummaggaṃ paṭipanno [kummaggappaṭipanno (a. ni. 4.11)] so, mohaneyyesu mucchito;

Abhabbo tādiso bhikkhu, phuṭṭhuṃ sambodhimuttamaṃ.

“Yo ca caraṃ vā tiṭṭhaṃ vā [yo caraṃ vā yadi vā tiṭṭhaṃ (syā.), yo caraṃ vātha tiṭṭhaṃ vā (sī. ka.)], nisinno uda vā sayaṃ;

Vitakkaṃ samayitvāna, vitakkūpasame rato;

Bhabbo so tādiso bhikkhu, phuṭṭhuṃ sambodhimuttaman”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Ekādasamaṃ.

☸---------------------------------------------------------------------

一一○ （四、一一）

“比丘们！如果比丘在行走的时候，生起贪欲的思索、嗔恚的思索或加害的思索，比丘们！如果那位比丘容忍它，不舍弃、不驱除、不终止、不使它消失，比丘们！这样的比丘即使在行走时，也被称为不精勤、无惭愧、恒常而持续地懈怠、缺乏精进的人。比丘们！如果比丘在站立的时候，生起贪欲的思索、嗔恚的思索或加害的思索，比丘们！如果那位比丘容忍它，不舍弃、不驱除、不终止、不使它消失，比丘们！这样的比丘即使在站立时，也被称为不精勤、无惭愧、恒常而持续地懈怠、缺乏精进的人。比丘们！如果比丘在坐着的时候生起贪欲的思索、嗔恚的思索或加害的思索，比丘们！如果那位比丘容忍它，不舍弃、不驱除、不终止、不使它消失，比丘们！这样的比丘即使在坐着时，也被称为不精勤、无惭愧、恒常而持续地懈怠、缺乏精进的人。比丘们！当醒着躺卧的时候，比丘生起贪欲的思索、嗔恚的思索或加害的思索，比丘们！如果那位比丘容忍它，不舍弃、不驱除、不终止、不使它消失，比丘们！这样的比丘即使在醒着躺卧时，也被称为不精勤、无惭愧、恒常而持续地懈怠、缺乏精进的人。然而，比丘们！如果比丘在行走时生起贪欲的思索、嗔恚的思索或加害的思索，比丘们！如果那位比丘不容忍它，舍弃、驱除、终止、使它消失，比丘们！这样的比丘即使在行走时，也被称为精勤、有惭愧、恒常而持续地发起精进、意志坚定的人。比丘们！如果在站立的时候，生起贪欲的思索、嗔恚的思索或加害的思索，比丘们！如果那位比丘不容忍它，舍弃、驱除、终止、使它消失，比丘们！这样的比丘即使在站立时，也被称为精勤、有惭愧、恒常而持续地发起精进、意志坚定的人。比丘们！如果比丘在坐着的时候生起贪欲的思索、嗔恚的思索或加害的思索，比丘们！如果那位比丘不容忍它，舍弃、驱除、终止、使它消失，比丘们！即使在坐着时，也被称为精勤、有惭愧、恒常而持续地发起精进、意志坚定的人。比丘们！如果在醒着躺卧时，生起贪欲的思索、嗔恚的思索或加害的思索，比丘们！如果那位比丘不容忍它，舍弃、驱除、终止、使它消失，比丘们！这样的比丘即使在醒着躺卧时，也被称为精勤、有惭愧、恒常而持续地发起精进、意志坚定的人。”

“无论行走或站立， 或坐或躺卧；

谁思索着那邪恶的、世俗的思绪，

他就走上了邪道， 沉溺于令人痴迷的事物中；

这样的比丘不能够， 证得那最高的圆满觉悟。

而无论行走或站立， 或坐或躺卧；

平息了思索之后， 乐于思索的止息；

他必定能够， 这样的比丘，证得那最高的圆满觉悟。”

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/4. Catukkanipāta 四集 (Iti 4, 100-112)”

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【经名】 4.12 Sampannasīlasutta 律仪 (Iti 4.12, 111)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

12. Sampannasīlasuttaṃ

111. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Sampannasīlā, bhikkhave, viharatha [hotha (syā.)] sampannapātimokkhā; pātimokkhasaṃvarasaṃvutā viharatha ācāragocarasampannā aṇumattesu vajjesu bhayadassāvino; samādāya sikkhatha sikkhāpadesu.

“Sampannasīlānaṃ vo, bhikkhave, viharataṃ [bhavataṃ (syā.)] sampannapātimokkhānaṃ pātimokkhasaṃvarasaṃvutānaṃ viharataṃ ācāragocarasampannānaṃ aṇumattesu vajjesu bhayadassāvīnaṃ samādāya sikkhataṃ sikkhāpadesu kimassa uttari karaṇīyaṃ [kimassa bhikkhave uttari karaṇīyaṃ (sabbattha)]?

“Carato cepi, bhikkhave, bhikkhuno [abhijjhā byāpādo vigato (a. ni. 4.12) aṭṭhakathāya sameti] bhijjhā vigatā [abhijjhā byāpādo vigato (a. ni. 4.12) aṭakathāya sameti] hoti, byāpādo vigato hoti [thinamiddhaṃ uddhaccakukkuccaṃ vicikicchā (a. ni. 4.12)], thinamiddhaṃ vigataṃ hoti, uddhaccakukkuccaṃ vigataṃ hoti, vicikicchā [thinamiddhaṃ uddhaccakukkuccaṃ vicikiccā (a. ni. 4.12)] pahīnā hoti, āraddhaṃ hoti vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammuṭṭhā [appamuṭṭhā (syā.)], passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. Carampi, bhikkhave, bhikkhu evaṃbhūto ātāpī ottāpī satataṃ samitaṃ āraddhavīriyo pahitattoti vuccati.

“Ṭhitassa cepi, bhikkhave, bhikkhuno abhijjhā vigatā hoti byāpādo…pe… thinamiddhaṃ… uddhaccakukkuccaṃ… vicikicchā pahīnā hoti, āraddhaṃ hoti vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. Ṭhitopi, bhikkhave, bhikkhu evaṃbhūto ātāpī ottāpī satataṃ samitaṃ āraddhavīriyo pahitattoti vuccati.

“Nisinnassa cepi, bhikkhave, bhikkhuno abhijjhā vigatā hoti, byāpādo…pe… thinamiddhaṃ… uddhaccakukkuccaṃ… vicikicchā pahīnā hoti, āraddhaṃ hoti vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. Nisinnopi, bhikkhave, bhikkhu evaṃbhūto ātāpī ottāpī satataṃ samitaṃ āraddhavīriyo pahitattoti vuccati.

“Sayānassa cepi, bhikkhave, bhikkhuno jāgarassa abhijjhā vigatā hoti byāpādo…pe… thinamiddhaṃ… uddhaccakukkuccaṃ… vicikicchā pahīnā hoti, āraddhaṃ hoti vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. Sayānopi, bhikkhave, bhikkhu jāgaro evaṃbhūto ātāpī ottāpī satataṃ samitaṃ āraddhavīriyo pahitattoti vuccatī”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Yataṃ care yataṃ tiṭṭhe, yataṃ acche yataṃ saye;

Yataṃ samiñjaye [samiñjaye (sī. syā.)] bhikkhu, yatamenaṃ pasāraye.

“Uddhaṃ tiriyaṃ apācīnaṃ, yāvatā jagato gati;

Samavekkhitā ca dhammānaṃ, khandhānaṃ udayabbayaṃ.

“Evaṃ vihārimātāpiṃ, santavuttimanuddhataṃ;

Cetosamathasāmīciṃ, sikkhamānaṃ sadā sataṃ;

Satataṃ pahitattoti, āhu bhikkhuṃ tathāvidhan”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Dvādasamaṃ.

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一一一（四、一二）

“比丘们！你们应安住于具足戒律，具足别解脱律仪；应安住于防护别解脱律仪，具足正当的行为和活动范围，即使对微小的过失也视之为危险；应受持学习各项学处。比丘们！对于安住于具足戒律，具足别解脱律仪，安住于防护别解脱律仪，具足正当的行为和活动范围，即使对微小的过失也视之为危险，受持学习各项学处的你们来说，除此之外还需要做什么呢？

比丘们！如果比丘在行走时，贪欲已经远离，嗔恚已经远离，昏沉与睡眠已经远离，掉举与追悔已经远离，疑已经断除，发起了不懈怠的精进，建立了不失念的正念，身体轻安不躁动，内心安定得一境性，比丘们！这样的比丘即使在行走时，也被称为精勤、有惭愧、恒常而持续地发起精进、意志坚定的人。比丘们！比丘如果在站立时贪欲已经远离，嗔恚……（省略）……昏沉与睡眠……掉举与追悔……疑已经断除，发起了不懈怠的精进，建立了不失念的正念，身体轻安不躁动，内心安定得一境性，比丘们！这样的比丘即使在站立时，也被称为精勤、有惭愧、恒常而持续地发起精进、意志坚定的人。比丘们！比丘如果在坐着时贪欲已经远离，嗔恚……（省略）……昏沉与睡眠……掉举与追悔……疑已经断除，发起了不懈怠的精进，建立了不失念的正念，身体轻安不躁动，内心安定得一境性，比丘们！这样的比丘即使在坐着时，也被称为精勤、有惭愧、恒常而持续地发起精进、意志坚定的人。比丘们！比丘如果在醒着躺卧时贪欲已经远离，嗔恚……（省略）……昏沉与睡眠……掉举与追悔……疑已经断除，发起了不懈怠的精进，建立了不失念的正念，身体轻安不躁动，内心安定得一境性，比丘们！这样的比丘即使在醒着躺卧时，也被称为精勤、有惭愧、恒常而持续地发起精进、意志坚定的人。”

“有节制地行走，有节制地站立， 有节制地坐着，有节制地躺卧；

有节制地屈曲肢体，比丘， 有节制地伸展肢体。

向上、横向、向下， 遍及世间的范围；

并且审视诸法， （五）蕴的生起与坏灭。

如此精勤地安住， 行为寂静而不掉举；

致力于心的平静， 恒常训练保持正念；

他们称这样一位比丘， 为‘恒常意志坚定者’。”

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《4》Itivuttakapāḷi 如是语 (Iti 1-4, 1-112)/4. Catukkanipāta 四集 (Iti 4, 100-112)”

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【经名】 4.13 Lokasutta 世间 (Iti 4.13, 112)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

13. Lokasuttaṃ

112. Vuttañhetaṃ bhagavatā, vuttamarahatāti me sutaṃ –

“Loko, bhikkhave, tathāgatena abhisambuddhoḥ lokasmā tathāgato visaṃyutto. Lokasamudayo, bhikkhave, tathāgatena abhisambuddho ः lokasamudayo tathāgatassa pahīno. Lokanirodho, bhikkhave, tathāgatena abhisambuddhoḥ lokanirodho tathāgatassa sacchikato. Lokanirodhagāminī paṭipadā, bhikkhave, tathāgatena abhisambuddhāḥ lokanirodhagāminī paṭipadā tathāgatassa bhāvitā.

“Yaṃ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā yasmā taṃ tathāgatena abhisambuddhaṃ, tasmā tathāgatoti vuccati.

“Yañca, bhikkhave, rattiṃ tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, yañca rattiṃ anupādisesāya nibbānadhātuyā parinibbāyati, yaṃ etasmiṃ antare bhāsati lapati niddisati, sabbaṃ taṃ tatheva hoti no aññathā, tasmā tathāgatoti vuccati.

“Yathāvādī, bhikkhave, tathāgato tathākārī, yathākārī tathāvādī, iti yathāvādī tathākārī yathākārī tathāvādī, tasmā tathāgatoti vuccati.

“Sadevake, bhikkhave, loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato abhibhū anabhibhūto aññadatthudaso vasavattī, tasmā tathāgatoti vuccatī”ti. Etamatthaṃ bhagavā avoca. Tatthetaṃ iti vuccati –

“Sabbalokaṃ [sabbaṃ lokaṃ (a. ni. 4.23)] abhiññāya, sabbaloke yathātathaṃ;

Sabbalokavisaṃyutto, sabbaloke anūpayo [anusayo (sī.), anupayo (syā.)].

“Sa ve [sabbe (sabbattha) a. ni. 4.23 passitabbaṃ] sabbābhibhū dhīro, sabbaganthappamocano;

Phuṭṭhāssa paramā santi, nibbānaṃ akutobhayaṃ.

“Esa khīṇāsavo buddho, anīgho chinnasaṃsayo;

Sabbakammakkhayaṃ patto, vimutto upadhisaṅkhaye.

“Esa so bhagavā buddho, esa sīho anuttaro;

Sadevakassa lokassa, brahmacakkaṃ pavattayi.

“Iti devā manussā ca, ye buddhaṃ saraṇaṃ gatā;

Saṅgamma taṃ namassanti, mahantaṃ vītasāradaṃ.

“Danto damayataṃ seṭṭho, santo samayataṃ isi;

Mutto mocayataṃ aggo, tiṇṇo tārayataṃ varo.

“Iti hetaṃ namassanti, mahantaṃ vītasāradaṃ;

Sadevakasmiṃ lokasmiṃ, natthi te paṭipuggalo”ti.

Ayampi attho vutto bhagavatā, iti me sutanti. Terasamaṃ.

Catukkanipāto niṭṭhito.

Tassuddānaṃ –

Brāhmaṇasulabhā [brāhmaṇacattāri (sabbattha)] jānaṃ, samaṇasīlā taṇhā brahmā;

Bahukārā kuhapurisā [kuhanā (syā.)], cara sampanna lokena terasāti.

Suttasaṅgaho –

Sattavisekanipātaṃ, dukkaṃ bāvīsasuttasaṅgahitaṃ;

Samapaññāsamathatikaṃ, terasa catukkañca iti yamidaṃ.

Dvidasuttarasuttasate, saṅgāyitvā samādahiṃsu purā;

Arahanto ciraṭṭhitiyā, tamāhu nāmena itivuttanti.

Itivuttakapāḷi niṭṭhitā.

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一一二 （四、一三）

我听到世尊，那位阿拉汉，这样说过：“比丘们！世间已被如来完全证悟；如来已脱离世间。诸

比丘们！世间的集起已被如来完全证悟；世间的集起已被如来断除。比丘们！世间的寂灭已被如来完全证悟；世间的寂灭已被如来亲证。比丘们！导向世间寂灭之道已被如来完全证悟；导向世间寂灭之道已被如来修习。

比丘们！对于包含天神、魔罗、梵天，包含沙门、婆罗门、天神和人类的这个世界，凡是被看见、听见、思考、认识、达到、寻求、心中随寻思的，那一切都被如来完全证悟，因此他被称为‘如来’。

又，比丘们！如来完全证悟无上正等正觉的那个夜晚，以及他般涅槃于无余依涅槃界的那个夜晚，在这期间他所说、所讲、所开示的一切，都如实如此，并非他样，因此他被称为‘如来’。比丘们！如来怎么说就怎么做；怎么做，他就怎么说。因此，怎么说就怎么做；怎么做就怎么说，所以被称为‘如来’。比丘们！如来

在包含天神、魔罗、梵天，包含沙门、婆罗门、天神和人类的这个世界中，是征服者，不被征服者，全知者，掌控者，因此他被称为‘如来’。”世尊讲述了这层含义，对此如此说道：

“已完全了知一切世间， 于一切世间如实了知；

已从一切世间解脱， 于一切世间无所依附。

他实为征服一切的贤者， 解脱一切束缚；

他已触证最高的寂静， 无所畏惧的涅槃。

这位是漏尽的佛陀， 无忧恼，断疑虑；

已达一切业的灭尽， 在执取的灭尽中解脱。

这位就是世尊，佛陀， 这位是无上的雄狮；

他为包含天神的世界， 转动了梵轮。

因此天神与人类， 那些皈依佛陀的人；

聚集起来礼敬他， 那伟大、无畏惧者。

已调伏者中，调伏者的最上者； 寂静者中，寂静的仙人；

已解脱者中，解脱者的最优者； 已度脱者中，度脱者的最胜者。

确实如此，他们礼敬他， 那伟大、无畏惧者；

在包含天神的世界里， 没有与您匹敌者。”

这层含义也是世尊所说，我曾这样听闻。

第四集 终了

其摄颂曰：

婆罗门（100） 四（101） 知（102），沙门（103） 戒（104） 爱

（105） 梵（106），大助益者（107） 欺骗（108） 与诸人（109），

步行（110） 具足（111） 世间（112），这些共十三篇。

经文总集：

一集有七经， 二集包含二十二经；

三集有五十经， 四集有十三经，这就是这部经。

总共一百一十二经， 往昔阿拉汉们为了（正法）长存，

结集并汇编， 称之为《如是语经》（Itivuttaka）。

《如是语经》终。

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❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《5》Suttanipātapāḷi 经集 (Snp 1-73, 1-1155)/1. Uragavagga 蛇品 (Snp 1-12, 1-223)”

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【经名】 1.1 Uragasutta 蛇经 (Snp 1, 1-17)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

Namo tassa bhagavato arahato sammāsambuddhassa

Khuddakanikāye

Suttanipātapāḷi

1. Uragavaggo

1. Uragasuttaṃ

1.

Yo [yo ve (syā.)] uppatitaṃ vineti kodhaṃ, visaṭaṃ sappavisaṃva osadhehi [osadhebhi (ka.)];

So bhikkhu jahāti orapāraṃ, urago jiṇṇamivattacaṃ [jiṇṇamiva tacaṃ (sī. syā. kaṃ. pī.), jiṇṇamivā tacaṃ (?)] purāṇaṃ.

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巴利语佛典·小尼迦耶·经集

郭良鋆译

第一品 蛇品

第一章 蛇经

1 他抑制冒出的怒气，犹如用药抑制扩散的蛇毒，这样的比丘抛弃此岸和彼岸，犹如蛇蜕去衰老的皮。

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皈命彼世尊 阿拉汉 等正觉者

一 蛇 品

一 蛇经

一 体中漫延的蛇毒， 草药能够消除；

心中生起的愤怒， 比丘必须调伏。

他舍弃此岸与彼岸， 如同蛇蜕去旧皮。 （一）

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2.

Yo rāgamudacchidā asesaṃ, bhisapupphaṃva saroruhaṃ [sareruhaṃ (ka.)] vigayha;

So bhikkhu jahāti orapāraṃ, urago jiṇṇamivattacaṃ, purāṇaṃ.

☸---------------------------------------------------------------------

2 他摒除一切欲爱，犹如拔掉池塘里的莲花，这样的比丘抛弃此岸与彼岸，犹如蛇蜕去衰老的皮。

☸.....................................................................

二 如同潜入池塘中， 摘除水生的莲花；

比丘彻底断除贪爱， 完全不留余。

他舍弃此岸与彼岸， 如同蛇蜕去旧皮。 （二）

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3.

Yo taṇhamudacchidā asesaṃ, saritaṃ sīghasaraṃ visosayitvā;

So bhikkhu jahāti orapāraṃ, urago jiṇṇamivattacaṃ purāṇaṃ.

☸---------------------------------------------------------------------

3 他摒除一切贪欲，犹如使快速流动的河水枯竭，这样的比丘抛弃此岸与彼岸，犹如蛇蜕去衰老的皮。

☸.....................................................................

三 如同使急速流动的， 河流完全枯竭；

比丘彻底断除渴爱， 完全不留余。

他舍弃此岸与彼岸， 如同蛇蜕去旧皮。 （三）

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4.

Yo mānamudabbadhī asesaṃ, naḷasetuṃva sudubbalaṃ mahogho;

So bhikkhu jahāti orapāraṃ, urago jiṇṇamivattacaṃ purāṇaṃ.

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4 他不摒除一切傲气，犹如洪水冲垮脆弱的芦苇桥，这样的比丘抛弃此岸与彼岸，犹如蛇蜕去衰老的皮。

☸.....................................................................

四 如同巨大的洪水， 冲毁极脆弱的芦苇桥；

比丘彻底摧毁我慢， 完全不留余。

他舍弃此岸与彼岸， 如同蛇蜕去旧皮。 （四）

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5.

Yo nājjhagamā bhavesu sāraṃ, vicinaṃ pupphamiva [pupphamiva (bahūsu)] udumbaresu;

So bhikkhu jahāti orapāraṃ, urago jiṇṇamivattacaṃ purāṇaṃ.

☸---------------------------------------------------------------------

5 他不在生存中寻找精髓，犹如不在无花果树上寻找花朵，这样的比丘抛弃此岸与彼岸，犹如蛇蜕去衰老的皮。

☸.....................................................................

五 如同在无花果树上， 寻找花朵那样（徒劳）；

他在各种生存状态中， 找不到任何实质。

这样的比丘舍弃此岸与彼岸， 如同蛇蜕去旧皮。 （五）

☸.....................................................................

☸*********************************************************************

6.

Yassantarato na santi kopā, itibhavābhavatañca [itibbhavābhavatañca (ka.)] vītivatto;

So bhikkhu jahāti orapāraṃ, urago jiṇṇamivattacaṃ purāṇaṃ.

☸---------------------------------------------------------------------

6 他的内心没有忿怒，超越这样那样的变化，这样的比丘抛弃此岸与彼岸，犹如蛇蜕去衰老的皮。

☸.....................................................................

六 他的内心没有忿怒， 并且已超越了此有和彼有；

这样的比丘舍弃此岸与彼岸， 如同蛇蜕去旧皮。 （六）

☸.....................................................................

☸*********************************************************************

7.

Yassa vitakkā vidhūpitā, ajjhattaṃ suvikappitā asesā;

So bhikkhu jahāti orapāraṃ, urago jiṇṇamivattacaṃ purāṇaṃ.

☸---------------------------------------------------------------------

7 他从内心深处驱散和根除一切思虑，这样的比丘抛弃此岸与彼岸，犹如蛇蜕去衰老的皮。

☸.....................................................................

七 他的思索已被驱散， 内心的一切（不善）已彻底根除；

这样的比丘舍弃此岸与彼岸， 如同蛇蜕去旧皮。 （七）

☸.....................................................................

☸*********************************************************************

8.

Yo nāccasārī na paccasārī, sabbaṃ accagamā imaṃ papañcaṃ;

So bhikkhu jahāti orapāraṃ, urago jiṇṇamivattacaṃ purāṇaṃ.

☸---------------------------------------------------------------------

8 他即不往前赶，也不往后退；他克服一切妄想，这样的比丘抛弃此岸与披岸，犹如蛇蜕去衰老的皮。

☸.....................................................................

八 他既不冲得太前， 也不落得太后；

已超越这所有的虚妄分别。

这样的比丘舍弃此岸与彼岸， 如同蛇蜕去旧皮。 （八）

☸.....................................................................

☸*********************************************************************

9.

Yo nāccasārī na paccasārī, sabbaṃ vitathamidanti ñatvā [utvā (syā. pī. ka.)] loke;

So bhikkhu jahāti orapāraṃ, urago jiṇṇamivattacaṃ purāṇaṃ.

☸---------------------------------------------------------------------

9 他即不往前赶，也不往后退；他知道世界上一切虚妄，这样的比丘抛弃此岸与彼岸，犹如蛇蜕去衰老的皮。

☸.....................................................................

九 他既不冲得太前， 也不落得太后；

了知世间这一切“都是虚妄”。

这样的比丘舍弃此岸与彼岸， 如同蛇蜕去旧皮。 （九）

☸.....................................................................

☸*********************************************************************

10.

Yo nāccasārī na paccasārī, sabbaṃ vitathamidanti vītalobho;

So bhikkhu jahāti orapāraṃ, urago jiṇṇamivattacaṃ purāṇaṃ.

☸---------------------------------------------------------------------

10 他即不往前赶，也不往后退；他知道一切虚妄而摆脱贪欲，这样的比丘抛弃此岸与彼岸，犹如蛇蜕去衰老的皮。

☸.....................................................................

一○ 他既不冲得太前， 也不落得太后；

（了知）“这一切都是虚妄”，而离贪。

这样的比丘舍弃此岸与彼岸， 如同蛇蜕去旧皮。 （一○）

☸.....................................................................

☸*********************************************************************

11.

Yo nāccasārī na paccasārī, sabbaṃ vitathamidanti vītarāgo;

So bhikkhu jahāti orapāraṃ, urago jiṇṇamivattacaṃ purāṇaṃ.

☸---------------------------------------------------------------------

11 他即不往前赶，也不往后退；他知道一切虚妄而摆脱欲爱，这样的比丘抛弃此岸与彼岸，犹如蛇蜕去衰老的皮。

☸.....................................................................

一一 他既不冲得太前， 也不落得太后；

（了知）“这一切都是虚妄”，而离欲。

这样的比丘舍弃此岸与彼岸， 如同蛇蜕去旧皮。 （一一）

☸.....................................................................

☸*********************************************************************

12.

Yo nāccasārī na paccasārī, sabbaṃ vitathamidanti vītadoso;

So bhikkhu jahāti orapāraṃ, urago jiṇṇamivattacaṃ purāṇaṃ.

☸---------------------------------------------------------------------

12 他即不往前赶，也不往后退；他知道一切虚妄而摆脱忿怒，这样的比丘抛弃此岸与彼岸，犹如蛇蜕去衰老的皮。

☸.....................................................................

一二 他既不冲得太前， 也不落得太后；

（了知）“这一切都是虚妄”，而离嗔。

这样的比丘舍弃此岸与彼岸， 如同蛇蜕去旧皮。 （一二）

☸.....................................................................

☸*********************************************************************

13.

Yo nāccasārī na paccasārī, sabbaṃ vitathamidanti vītamoho;

So bhikkhu jahāti orapāraṃ, urago jiṇṇamivattacaṃ purāṇaṃ.

☸---------------------------------------------------------------------

13 他即不往前赶，也不往后退；他知道一切虚妄而摆脱痴迷，这样的比丘抛弃此岸与彼岸，犹如蛇蜕去衰老的皮。

☸.....................................................................

一三 他既不冲得太前， 也不落得太后；

（了知）“这一切都是虚妄”，而离痴。

这样的比丘舍弃此岸与彼岸， 如同蛇蜕去旧皮。 （一三）

☸.....................................................................

☸*********************************************************************

14.

Yassānusayā na santi keci, mūlā ca akusalā samūhatāse;

So bhikkhu jahāti orapāraṃ, urago jiṇṇamivattacaṃ purāṇaṃ.

☸---------------------------------------------------------------------

14 他没有偏执，铲除了邪恶之根，这样的比丘抛弃此岸与彼岸，犹如蛇蜕去了衰老的皮。

☸.....................................................................

一四 他没有任何潜在的倾向（随眠）， 并且不善的根基已被根除；

这样的比丘舍弃此岸与彼岸， 如同蛇蜕去旧皮。 （一四）

☸.....................................................................

☸*********************************************************************

15.

Yassa darathajā na santi keci, oraṃ āgamanāya paccayāse;

So bhikkhu jahāti orapāraṃ, urago jiṇṇamivattacaṃ purāṇaṃ.

☸---------------------------------------------------------------------

15 他没有那些导致重返这世的恐惧，这样的比丘抛弃此岸与彼岸，犹如蛇蜕去了衰老的皮。

☸.....................................................................

一五 他没有任何由苦恼产生的、 作为返回此世之因的焦虑；

这样的比丘舍弃此岸与彼岸， 如同蛇蜕去旧皮。 （一五）

☸.....................................................................

☸*********************************************************************

16.

Yassa vanathajā na santi keci, vinibandhāya bhavāya hetukappā;

So bhikkhu jahāti orapāraṃ, urago jiṇṇamivattacaṃ purāṇaṃ.

☸---------------------------------------------------------------------

16 他没有那些导致执着生存的欲念，这样的比丘抛弃此岸与彼岸，犹如蛇蜕去了衰老的皮。

☸.....................................................................

一六 他没有任何由渴爱产生的、 作为系缚于生存之因的事物；

这样的比丘舍弃此岸与彼岸， 如同蛇蜕去旧皮。 （一六）

☸.....................................................................

☸*********************************************************************

17.

Yo nīvaraṇe pahāya pañca, anigho tiṇṇakathaṃkatho visallo;

So bhikkhu jahāti orapāraṃ, urago jiṇṇamivattacaṃ purāṇaṃ.

Uragasuttaṃ paṭhamaṃ niṭṭhitaṃ.

☸---------------------------------------------------------------------

17 他己排除五盖（指贪 嗔 睡 忧 疑） 没有烦恼，没有疑虑，没有痛苦，这样的比丘抛弃此岸与彼岸，犹如蛇蜕去了衰老的皮。

☸.....................................................................

一七 他舍断了五种盖障， 无苦恼，度越了疑惑，没有（内在的）箭矢；

这样的比丘舍弃此岸与彼岸， 如同蛇蜕去旧皮。 （一七）

以上蛇经毕

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《5》Suttanipātapāḷi 经集 (Snp 1-73, 1-1155)/1. Uragavagga 蛇品 (Snp 1-12, 1-223)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.2 Dhaniyasutta 陀尼耶经 (Snp 2, 18-34)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Dhaniyasuttaṃ

18.

“Pakkodano duddhakhīrohamasmi, (iti dhaniyo gopo)

Anutīre mahiyā samānavāso;

Channā kuṭi āhito gini, atha ce patthayasī pavassa deva”.

☸---------------------------------------------------------------------

第二章 特尼耶经

18 “我己煮熟米饭，挤好牛奶，”牧人特尼耶说道，“与我的家庭一起住在摩喜河岸，我的房子有遮蔽，火儿己点燃。如果你愿意的话，请下雨吧！神啊！”

☸.....................................................................

二 陀尼耶经1

一八 牧牛者陀尼耶说道：

“我的饭已经煮熟，牛奶已经挤好， 我在摩企河岸与家人同住，

茅屋已盖好，火已生起， 所以，天神啊，如果你愿意，就下雨吧！” （一）

☸.....................................................................

☸*********************************************************************

19.

“Akkodhano vigatakhilohamasmi [vigatakhīlohamasmi (sī. pī.)], (iti bhagavā)

Anutīre mahiyekarattivāso;

Vivaṭā kuṭi nibbuto gini, atha ce patthayasī pavassa deva”.

☸---------------------------------------------------------------------

19 “我没有忿怒，没有思想障碍，”世尊（指释迦牟尼）说道，“我在摩喜河岸住上一夜，我的房子无遮蔽。如果你愿意的话，请下雨吧！神啊！”

☸.....................................................................

一九 世尊说道：

“我没有忿怒，已远离心地的不毛， 我在摩企河岸只住一夜，

我的茅屋敞开着，（烦恼之）火已熄灭， 所以，天神啊，如果你愿意，就下雨吧！” （二）

☸.....................................................................

☸*********************************************************************

20.

“Andhakamakasā na vijjare, (iti dhaniyo gopo)

Kacche rūḷhatiṇe caranti gāvo;

Vuṭṭhimpi saheyyumāgataṃ, atha ce patthayasī pavassa deva”.

☸---------------------------------------------------------------------

20 “没有发现牛蝇和蚊子，”牧人特尼耶说道，“牛群在草儿茂盛的牧场游荡，它们能承受来临的大雨。如果你愿意的话，请下雨吧！神啊！”

☸.....................................................................

二○ 牧牛者陀尼耶说道：

“这里没有虻蝇和蚊子， 牛群在草茂的水边牧场漫步；

它们也能忍受即将来临的雨， 所以，天神啊，如果你愿意，就下雨吧！” （三）

☸.....................................................................

☸*********************************************************************

21.

“Baddhāsi bhisī susaṅkhatā, (iti bhagavā)

Tiṇṇo pāragato vineyya oghaṃ;

Attho bhisiyā na vijjati, atha ce patthayasī pavassa deva”.

☸---------------------------------------------------------------------

21 “我己扎了木筏，”世尊说道，“渡过水流，到达彼岸，木筏己经无用。如果你愿意的话，请下雨吧！神啊！”

☸.....................................................................

二一 世尊说道：

“（渡流的）筏子已经扎好， 已善加制造；

我已渡过，到达彼岸，调伏了暴流； 现在已不再需要筏子了，

所以，天神啊，如果你愿意，就下雨吧！” （四）

☸.....................................................................

☸*********************************************************************

22.

“Gopī mama assavā alolā, (iti dhaniyo gopo)

Dīgharattaṃ [dīgharatta (ka.)] saṃvāsiyā manāpā;

Tassā na suṇāmi kiñci pāpaṃ, atha ce patthayasī pavassa deva”.

☸---------------------------------------------------------------------

22 “我的妻子忠诚，不轻浮，”牧人特尼耶说道，“长期与我生活在一起，十分可爱，我没听说她有任何罪过。如果你愿意的话，请下雨吧！神啊！”

☸.....................................................................

二二 牧牛者陀尼耶说道：

“我的妻子顺从，不贪求， 长期与我共住，令我愉悦；

我没听说她有任何不善， 所以，天神啊，如果你愿意，就下雨吧！” （五）

☸.....................................................................

☸*********************************************************************

23.

“Cittaṃ mama assavaṃ vimuttaṃ, (iti bhagavā)

Dīgharattaṃ paribhāvitaṃ sudantaṃ;

Pāpaṃ pana me na vijjati, atha ce patthayasī pavassa deva”.

☸---------------------------------------------------------------------

23 “我的忠诚的心己经获得解脱，”世尊说道，“它长期受到陶冶的控制，在我身上不再出现罪过。如果你愿意的话，请下雨吧！神啊！”

☸.....................................................................

二三 世尊说道：

“我的心顺从，已解脱， 长期受到培育，善于调御；

在我身上找不到不善， 所以，天神啊，如果你愿意，就下雨吧！” （六）

☸.....................................................................

☸*********************************************************************

24.

“Attavetanabhatohamasmi, (iti dhaniyo gopo)

Puttā ca me samāniyā arogā;

Tesaṃ na suṇāmi kiñci pāpaṃ, atha ce patthayasī pavassa deva”.

☸---------------------------------------------------------------------

24 “我靠自己挣钱过活，”牧人特尼耶说道，“孩子们跟我一样身体健康，我没听说他们有任何罪过。如果你愿意的话，请下雨吧！神啊！”

☸.....................................................................

二四 牧牛者陀尼耶说道：

“我靠自己的收入生活， 我的孩子们和我一起，身体健康；

我没听说他们有任何不善， 所以，天神啊，如果你愿意，就下雨吧！” （七）

☸.....................................................................

☸*********************************************************************

25.

“Nāhaṃ bhatakosmi kassaci, (iti bhagavā)

Nibbiṭṭhena carāmi sabbaloke;

Attho bhatiyā na vijjati, atha ce patthayasī pavassa deva”.

☸---------------------------------------------------------------------

25 “我不受雇于任何人，”世尊说道，“我带着获得的东西周游世界，酬金对我无用。如果你愿意的话，请下雨吧！神啊！”

☸.....................................................................

二五 世尊说道：

“我不是任何人的佣工， 我以（智慧）所得周游整个世界；

我不需要任何酬劳， 所以，天神啊，如果你愿意，就下雨吧！” （八）

☸.....................................................................

☸*********************************************************************

26.

“Atthi vasā atthi dhenupā, (iti dhaniyo gopo)

Godharaṇiyo paveṇiyopi atthi;

Usabhopi gavampatīdha atthi, atha ce patthayasī pavassa deva”.

☸---------------------------------------------------------------------

26 “我有母牛与牛犊，”牧人特尼耶说道，“我有孕牛和种牛，我也有作为母牛之主的公牛。如果你愿意的话，请下雨吧！神啊！”

☸.....................................................................

二六 牧牛者陀尼耶说道：

“我有小母牛，有乳牛， 也有怀孕的母牛和能生育的母牛；

还有一头公牛，牛群的主宰， 所以，天神啊，如果你愿意，就下雨吧！” （九）

☸.....................................................................

☸*********************************************************************

27.

“Natthi vasā natthi dhenupā, (iti bhagavā)

Godharaṇiyo paveṇiyopi natthi;

Usabhopi gavampatīdha atthi, atha ce patthayasī pavassa deva”.

☸---------------------------------------------------------------------

27 “我没有母牛与牛犊，”世尊说道，“我没有孕牛与种牛，我也没有作为母牛之主的公牛。如果你愿意的话，请下雨吧！神啊！”

☸.....................................................................

二七 世尊说道：

“我没有小母牛，没有乳牛， 也没有怀孕的母牛和能生育的母牛；

也没有公牛，牛群的主宰， 所以，天神啊，如果你愿意，就下雨吧！” （一○）

☸.....................................................................

☸*********************************************************************

28.

“Khilā nikhātā asampavedhī, (iti dhaniyo gopo)

Dāmā muñjamayā navā susaṇṭhānā;

Na hi sakkhinti dhenupāpi chettuṃ [chetuṃ (ka.)], atha ce patthayasī pavassa deva”.

☸---------------------------------------------------------------------

28 “木桩牢固，摇撼不动。”牧人特尼耶说道，“绳索用蒙（‘门’内一‘者’）草搓成，崭新结实，就是牛犊也不能将它扯断。如果你愿意的话，请下雨吧！神啊！”

☸.....................................................................

二八 牧牛者陀尼耶说道：

“木桩已埋下，不会摇动， 绳索是文雅草新做的，很结实；

连乳牛也无法挣断它们， 所以，天神啊，如果你愿意，就下雨吧！” （一一）

☸.....................................................................

☸*********************************************************************

29.

“Usabhoriva chetva [chetvā (syā. ka.)] bandhanāni, (iti bhagavā)

Nāgo pūtilataṃva dālayitvā [pūtilataṃ padālayitvā (syā. ka.)];

Nāhaṃ punupessaṃ [puna upessaṃ (sī. syā. kaṃ. pī.), punupeyya (ka.)] gabbhaseyyaṃ, atha ce patthayasī pavassa deva”.

☸---------------------------------------------------------------------

29 “犹如公牛挣脱羁绊，”世尊说道，“犹如大象挣脱臭藤，我将不再投胎。如果你愿意的话，请下雨吧！神啊！”

☸.....................................................................

二九 世尊说道：

“如同公牛挣断了束缚， 如同大象扯断了腐烂的蔓藤；

我将不再进入母胎躺卧， 所以，天神啊，如果你愿意，就下雨吧！” （一二）

☸.....................................................................

☸*********************************************************************

30.

“Ninnañca thalañca pūrayanto, mahāmegho pavassi tāvadeva;

Sutvā devassa vassato, imamatthaṃ dhaniyo abhāsatha.

☸---------------------------------------------------------------------

30 顷刻间，乌云密布，大雨倾盆，灌满低地和高地。听到雨声，牧人特尼耶说道：

☸.....................................................................

三○ 那时，大雨立刻倾盆而下， 充满了低洼和高地；

听到天神降下大雨， 陀尼耶说了这番话： （一三）

☸.....................................................................

☸*********************************************************************

31.

“Lābhā vata no anappakā, ye mayaṃ bhagavantaṃ addasāma;

Saraṇaṃ taṃ upema cakkhuma, satthā no hohi tuvaṃ mahāmuni.

☸---------------------------------------------------------------------

31 “我们见到世尊，确实获益非浅，我们皈依你，有见识的人啊！请你做我们的导师，大牟尼啊！

☸.....................................................................

三一 “我们见到了世尊， 所得的利益确实不小！

我们皈依您，具眼者！ 大牟尼，请做我们的导师！” （一四）

☸.....................................................................

☸*********************************************************************

32.

“Gopī ca ahañca assavā, brahmacariyaṃ [brahmacariya (ka.)] sugate carāmase;

Jātimaraṇassa pāragū [pāragā (sī. syā. kaṃ. pī.)], dukkhassantakarā bhavāmase”.

☸---------------------------------------------------------------------

32 我和我的妻子都是忠诚的，让我们在善逝（指释迦牟尼）身旁过梵行的生活；让我们超越生死，结束痛苦”

☸.....................................................................

三二 “我和我的妻子都顺从， 愿在善逝座下修行梵行；

愿成为生死的超越者， 成为灭尽痛苦的人。” （一五）

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33.

“Nandati puttehi puttimā, (iti māro pāpimā)

Gomā [gomiko (sī. pī.), gopiko (syā. kaṃ.), gopiyo (ka.)] gohi tatheva nandati;

Upadhī hi narassa nandanā, na hi so nandati yo nirūpadhi”.

☸---------------------------------------------------------------------

33 “有子者享受有子之乐，”邪恶的摩罗说道，“有牛者享受有牛之乐，因为执着是人的快乐，没有执着也就没有快乐。”

☸.....................................................................

三三 邪恶的魔罗说道：

“有孩子的因孩子而欢喜， 有牛的同样因牛而欢喜；

执取确实是人的喜乐， 没有执取的人就没有喜乐。” （一六）

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34.

“Socati puttehi puttimā, (iti bhagavā)

Gopiyo gohi tatheva socati;

Upadhī hi narassa socanā, na hi so socati yo nirūpadhī”ti.

Dhaniyasuttaṃ dutiyaṃ niṭṭhitaṃ.

☸---------------------------------------------------------------------

34 “有子者为子忧虑，”世尊说道，“有牛者为牛忧虑，因为执着是人的忧虑，没有执着也就没有忧虑。”

☸.....................................................................

三四 世尊说道：

“有孩子的因孩子而忧愁， 有牛的同样因牛而忧愁；

执取确实是人的忧愁， 没有执取的人就没有忧愁。” （一七）

陀尼耶经毕

☸.....................................................................

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.9.11 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《5》Suttanipātapāḷi 经集 (Snp 1-73, 1-1155)/1. Uragavagga 蛇品 (Snp 1-12, 1-223)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.3 Khaggavisāṇasutta 犀角经 (Snp 3, 35-75)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Khaggavisāṇasuttaṃ

犀角经

35.

Sabbesu bhūtesu nidhāya daṇḍaṃ, aviheṭhayaṃ aññatarampi tesaṃ;

Na puttamiccheyya kuto sahāyaṃ, eko care khaggavisāṇakappo.

☸---------------------------------------------------------------------

第三章 犀牛角经

35 “不向众生施加棍棒，不伤害他们之中任何一个，不渴望儿子，更不渴望朋友，让他像犀牛角一样独自游荡。

☸.....................................................................

三 犀牛经

三五 对一切众生放下暴力， 不伤害他们中的任何一个；

不应盼望有儿子，何况朋友？ 应像犀牛角一样独自游荡。 （一）

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36.

Saṃsaggajātassa bhavanti snehā, snehanvayaṃ dukkhamidaṃ pahoti;

Ādīnavaṃ snehajaṃ pekkhamāno, eko care khaggavisāṇakappo.

☸---------------------------------------------------------------------

36 爱念从交往中产生，而痛苦伴随爱念产生。他看到爱念带来的危险，让他像犀牛角一样独自游荡。

☸.....................................................................

三六 由交往会产生爱恋， 伴随这爱恋产生此痛苦；

观察到由爱恋产生的祸患， 应像犀牛角一样独自游荡。 （二）

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37.

Mitte suhajje anukampamāno, hāpeti atthaṃ paṭibaddhacitto;

Etaṃ bhayaṃ santhave [sandhave (ka.)] pekkhamāno, eko care khaggavisāṇakappo.

☸---------------------------------------------------------------------

37 同情朋友，思想受缚，便会失去目标。他看到交往的危险，让他像犀牛角一样独自游荡。

☸.....................................................................

三七 怜悯朋友和伙伴， 心意被束缚，会失去目标；

观察到亲密交往中的这种危险，应像犀牛角一样独自游荡。 （三）

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38.

Vaṃso visālova yathā visatto, puttesu dāresu ca yā apekkhā;

Vaṃsakkaḷīrova [vaṃsakaḷīrova (sī.), vaṃsākaḷīrova (syā. kaṃ. pī.), vaṃsekaḷīrova (niddesa)] sajjamāno, eko care khaggavisāṇakappo.

☸---------------------------------------------------------------------

38 爱怜妻子和儿子，就像高大的竹子互相纠缠。犹如幼嫩的竹子互不纠缠。让他像犀牛角一样独自游荡。

☸.....................................................................

三八 对子女和妻子的依恋， 如同茂密的竹子相互缠绕；

（应）像竹笋一样不执着， 应像犀牛角一样独自游荡。 （四）

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39.

Migo araññamhi yathā abaddho [abandho (syā. kaṃ.)], yenicchakaṃ gacchati gocarāya;

Viññū naro seritaṃ pekkhamāno, eko care khaggavisāṇakappo.

☸---------------------------------------------------------------------

39 就像鹿儿不受羁绊，在林中随意觅食，聪明人追求自由，让他像犀牛角一样独自游荡。

☸.....................................................................

三九 如同野鹿在林中不受束缚， 随心所欲地去觅食；

有智慧的人，着眼于自由， 应像犀牛角一样独自游荡。 （五）

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40.

Āmantanā hoti sahāyamajjhe, vāse ṭhāne gamane cārikāya;

Anabhijjhitaṃ seritaṃ pekkhamāno, eko care khaggavisāṇakappo.

☸---------------------------------------------------------------------

40 朋友之间互相问候起居行止，而他追求别人不追求的独立无羁，让他像犀牛角一样独自游荡。

☸.....................................................................

四○ 在同伴当中，会有（关于）住处、 站立处、去处、游行处的应酬交谈；

着眼于（无人）贪求的自由， 应像犀牛角一样独自游荡。 （六）

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41.

Khiḍḍā ratī hoti sahāyamajjhe, puttesu ca vipulaṃ hoti pemaṃ;

Piyavippayogaṃ vijigucchamāno, eko care khaggavisāṇakappo.

☸---------------------------------------------------------------------

41 朋友之间有娱乐，儿子身上有挚爱。他不愿与亲人离别（指独自生活就不会有离别之苦），让他像犀牛角一样独自游荡。

☸.....................................................................

四一 在同伴当中，有嬉戏和娱乐， 对子女有深厚的爱；

厌离与亲爱者的分离， 应像犀牛角一样独自游荡。 （七）

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42.

Cātuddiso appaṭigho ca hoti, santussamāno itarītarena;

Parissayānaṃ sahitā achambhī, eko care khaggavisāṇakappo.

☸---------------------------------------------------------------------

42 周游四方，毫无怨忿，事事满意，克服险阻，无所畏惧，让他像犀牛角一样独自游荡。

☸.....................................................................

四二 于四方无碍，无嗔恚， 满足于所得的一切；

能忍受各种危难，无所畏惧， 应像犀牛角一样独自游荡。 （八）

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43.

Dussaṅgahā pabbajitāpi eke, atho gahaṭṭhā gharamāvasantā;

Appossukko paraputtesu hutvā, eko care khaggavisāṇakappo.

☸---------------------------------------------------------------------

43 有些出家人，还有住在家里的在家人，他们难以相处，不必为他人的儿子操心，让他像犀牛角一样独自游荡。

☸.....................................................................

四三 有些出家人难以相处， 住在俗家的在家人也同样如此；

（应）少关心他人的子女， 应像犀牛角一样独自游荡。 （九）

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44.

Oropayitvā gihibyañjanāni [gihivyañjanāni (syā. kaṃ. pī.)], sañchinnapatto [saṃsīnapatto (sī.)] yathā koviḷāro;

Chetvāna vīro gihibandhanāni, eko care khaggavisāṇakappo.

☸---------------------------------------------------------------------

44 抛弃在家人的标志，犹如俱毗陀罗树叶落尽；果敢地斩断在家人的束缚，让他像犀牛角一样独自游荡。

☸.....................................................................

四四 如同拘毗罗树舍弃叶子， （应）去除在家人的标志；

勇者斩断了在家的束缚后， 应像犀牛角一样独自游荡。 （一○）

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45.

Sace labhetha nipakaṃ sahāyaṃ, saddhiṃ caraṃ sādhuvihāridhīraṃ;

Abhibhuyya sabbāni parissayāni, careyya tenattamano satīmā.

☸---------------------------------------------------------------------

45 如果得到一位聪明睿智的朋友，品行端正的同伴，那就应该克服一切险阻，愉快地，自觉地与他同行。

☸.....................................................................

四五 如果能得到贤明的同伴， 一同行走的、行为善良、有智慧的朋友；

就应克服所有的危难， 与他一起心满意足、具念地游行。 （一一）

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46.

No ce labhetha nipakaṃ sahāyaṃ, saddhiṃ caraṃ sādhuvihāridhīraṃ;

Rājāva raṭṭhaṃ vijitaṃ pahāya, eko care mātaṅgaraññeva nāgo.

☸---------------------------------------------------------------------

46 如果得不到一位聪明睿智的朋友，品行端正的同伴，那就像国王抛弃征服的王国，让他像犀牛角一样独自游荡。

☸.....................................................................

四六 如果得不到贤明的同伴， 一同行走的、行为善良、有智慧的朋友；

应像国王舍弃已征服的国土， 或像林中的大象那样独自游荡。 （一二）

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47.

Addhā pasaṃsāma sahāyasampadaṃ, seṭṭhā samā sevitabbā sahāyā;

Ete aladdhā anavajjabhojī, eko care khaggavisāṇakappo.

☸---------------------------------------------------------------------

47 确实，我们称赞朋友的益处，应该结交高于自己或同于自己的朋友，得不到这样的朋友，也应该过清白的生活，让他像犀牛角一样独自游荡。

☸.....................................................................

四七 我们确实赞叹拥有良友， 应亲近比自己优秀或与自己相当的朋友；

得不到这些朋友时，（应）受用无过失的食物，应像犀牛角一样独自游荡。 （一三）

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48.

Disvā suvaṇṇassa pabhassarāni, kammāraputtena suniṭṭhitāni;

Saṅghaṭṭamānāni duve bhujasmiṃ, eko care khaggavisāṇakappo.

☸---------------------------------------------------------------------

48 看到金匠精心制造的一对明晃晃的金镯，在同一打手臂上互相碰撞，让他像犀牛角一样独自游荡。

☸.....................................................................

四八 看到金匠善巧制作的、 闪闪发光的金手镯，

两个在手臂上相互碰撞， 应像犀牛角一样独自游荡。 （一四）

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49.

Evaṃ dutiyena [dutiyena (sabbattha)] sahā mamassa, vācābhilāpo abhisajjanā vā;

Etaṃ bhayaṃ āyatiṃ pekkhamāno, eko care khaggavisāṇakappo.

☸---------------------------------------------------------------------

49 同样，我与同伴在一起，也会胡说和谩骂。看到这种将会出现的危险，让他像犀牛角一样独自游荡。

☸.....................................................................

四九 “这样，如果有第二个同伴与我一起， 就会有闲谈或争执。”

预见到未来这种危险， 应像犀牛角一样独自游荡。 （一五）

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50.

Kāmā hi citrā madhurā manoramā, virūparūpena mathenti cittaṃ;

Ādīnavaṃ kāmaguṇesu disvā, eko care khaggavisāṇakappo.

☸---------------------------------------------------------------------

50 欲爱花样繁多，甜蜜迷人，以丑陋或美丽的形式搅乱人心。看到欲爱的危险，让他像犀牛角一样独自游荡。

☸.....................................................................

五○ 感官欲乐确实多彩、甜美、悦意， 以各种形式扰乱心意；

见到欲乐对象的过患， 应像犀牛角一样独自游荡。 （一六）

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51.

Ītī ca gaṇḍo ca upaddavo ca, rogo ca sallañca bhayañca metaṃ;

Etaṃ bhayaṃ kāmaguṇesu disvā, eko care khaggavisāṇakappo.

☸---------------------------------------------------------------------

51 这种欲爱对我来说是瘟疫，脓疮，灾祸，疾病，利箭和恐惧。看到这种欲爱的可怕，让他像犀牛角一样独自游荡。

☸.....................................................................

五一 这对我来说是灾难、肿瘤、不幸、 疾病、箭矢和恐惧；

见到欲乐对象的这种恐惧， 应像犀牛角一样独自游荡。 （一七）

☸.....................................................................

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52.

Sītañca uṇhañca khudaṃ pipāsaṃ, vātātape ḍaṃsasarīsape [ḍaṃsasiriṃsape (sī. syā. kaṃ. pī.)] ca;

Sabbānipetāni abhisambhavitvā, eko care khaggavisāṇakappo.

☸---------------------------------------------------------------------

52 冷热饥渴，风吹日晒，牛虻长虫，克服这一切，让他像犀牛角一样独自游荡。

☸.....................................................................

五二 寒冷与炎热，饥饿与干渴， 风吹日晒，虻蝇和爬虫；

应克服这一切之后， 应像犀牛角一样独自游荡。 （一八）

☸.....................................................................

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53.

Nāgova yūthāni vivajjayitvā, sañjātakhandho padumī uḷāro;

Yathābhirantaṃ viharaṃ [vihare (sī. pī. niddesa)] araññe, eko care khaggavisāṇakappo.

☸---------------------------------------------------------------------

53 犹如一头魁伟的花斑大象离开象群，在林中随意生活，让他像犀牛角一样独自游荡。

☸.....................................................................

五三 如同斑斓、魁伟的大象， 成年后离开象群，

随心所欲地在林中居住， 应像犀牛角一样独自游荡。 （一九）

☸.....................................................................

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54.

Aṭṭhānataṃ saṅgaṇikāratassa, yaṃ phassaye [phussaye (syā.)] sāmayikaṃ vimuttiṃ;

Ādiccabandhussa vaco nisamma, eko care khaggavisāṇakappo.

☸---------------------------------------------------------------------

54 热衷交往并不能获得片刻解脱，听从太阳亲属（指佛陀）的话，让他像犀牛角一样独自游荡。

☸.....................................................................

五四 对于乐于群居者来说， 要触证暂时的解脱是不可能的；

听从了太阳亲属（佛陀）的话语，应像犀牛角一样独自游荡。 （二○）

☸.....................................................................

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55.

（五五偈：）

Diṭṭhīvisūkāni upātivatto,

我已超越了见解的稠林，

patto niyāmaṃ paṭiladdhamaggo;

已达（正性）决定，获得了道；

Uppannañāṇomhi anaññaneyyo,

我已生起智慧，无需他人引导，

eko care khaggavisāṇakappo.

应像犀牛角一样独自游荡。

☸---------------------------------------------------------------------

55

我已经超越争论，找到法门，走上正道，获得智慧，无须他人指引，让他像犀牛角一样独自游荡。

☸.....................................................................

五五 超越了各种邪见， 达到了正道，获得了决定，

我已生起（自导）智慧，不被他人引导，应像犀牛角一样独自游荡。 （二一）

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56.

Nillolupo nikkuho nippipāso, nimmakkho niddhantakasāvamoho;

Nirāsayo [nirāsāso (ka.)] sabbaloke bhavitvā, eko care khaggavisāṇakappo.

☸---------------------------------------------------------------------

56 不贪婪，不欺骗，不渴求，不虚伪，摒除污浊和痴迷，对整个世界无所企求，让他像犀牛角一样独自游荡。

☸.....................................................................

五六 不贪婪，不欺诈，不渴求， 不虚伪，已去除污垢和愚痴；

对整个世界无所希求， 应像犀牛角一样独自游荡。 （二二）

☸.....................................................................

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57.

Pāpaṃ sahāyaṃ parivajjayetha, anatthadassiṃ visame niviṭṭhaṃ;

Sayaṃ na seve pasutaṃ pamattaṃ, eko care khaggavisāṇakappo.

☸---------------------------------------------------------------------

57 避开心术不正，行为不端的坏朋友，不要与执着的，懈怠的人交往，让他像犀牛角一样独自游荡。

☸.....................................................................

五七 应避开恶友， （他们）只见无益，立足于邪恶；

自己不要亲近那执着、放逸者，应像犀牛角一样独自游荡。 （二三）

☸.....................................................................

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58.

Bahussutaṃ dhammadharaṃ bhajetha, mittaṃ uḷāraṃ paṭibhānavantaṃ;

Aññāya atthāni vineyya kaṅkhaṃ, eko care khaggavisāṇakappo.

☸---------------------------------------------------------------------

58 应该结交学问渊博，恪守正法，高尚聪明的朋友；应该明了事理，消除疑虑，让他像犀牛角一样独自游荡。

☸.....................................................................

五八 应交伟大善益友 应辩持法具多闻

调伏疑惑知彼此 应如犀牛任独行 （二四）

☸.....................................................................

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59.

Khiḍḍaṃ ratiṃ kāmasukhañca loke, analaṅkaritvā anapekkhamāno;

Vibhūsanaṭṭhānā virato saccavādī, eko care khaggavisāṇakappo.

☸---------------------------------------------------------------------

59 不装饰打扮，不向往世间的娱乐和欲爱，不涉足装饰打扮之处，言语真实，让他像犀牛角一样独自游荡。

☸.....................................................................

五九 不自庄严不期待 世间戏乐与欲乐

缁素实语离严饰 应如犀牛任独行 （二五）

☸.....................................................................

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60.

Puttañca dāraṃ pitarañca mātaraṃ, dhanāni dhaññāni ca bandhavāni [bandhavāni ca (pī.)];

Hitvāna kāmāni yathodhikāni, eko care khaggavisāṇakappo.

☸---------------------------------------------------------------------

60 抛弃儿子、妻子、父亲和母亲，抛弃钱财、谷物和亲属，抛弃一切欲爱，让他像犀牛角一样独自游荡。

☸.....................................................................

六○ 舍子抛妻离父母 财宝谷物及亲族

一切诸欲皆摒弃 应如犀牛任独行 （二六）

☸.....................................................................

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61.

Saṅgo eso parittamettha sokhyaṃ, appassādo dukkhamettha bhiyyo;

Gaḷo eso iti ñatvā mutīmā [matīmā (syā. ka.)], eko care khaggavisāṇakappo.

☸---------------------------------------------------------------------

61 智者懂得：“这是束缚，其中幸福很少，快乐很少，痛苦倒是很多。这是钓钩。”让他像犀牛角一样独自游荡。

☸.....................................................................

六一 受乐缚着可乐小 欢味殊少苦味多

知此钩针觉慧者 应如犀牛任独行 （二七）

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62.

Sandālayitvāna [padālayitvāna (ka.)] saṃyojanāni, jālaṃva bhetvā salilambucārī;

Aggīva daḍḍhaṃ anivattamāno, eko care khaggavisāṇakappo.

☸---------------------------------------------------------------------

62 冲破这些桎梏，犹如水中鱼儿冲破鱼网。犹如火苗不再返回燃烧过的地方，让他像犀牛角一样独自游荡。

☸.....................................................................

六二 如鱼在水冲破网 破裂十结得解脱

已息烦恼勿复燃 应如犀牛任独行 （二八）

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63.

Okkhittacakkhū na ca pādalolo, guttindriyo rakkhitamānasāno;

Anavassuto apariḍayhamāno, eko care khaggavisāṇakappo.

☸---------------------------------------------------------------------

63 目光下垂，脚步稳健，守护感官，保护思想，不漏烦恼，不被（欲望）燃烧，让他像犀牛角一样独自游荡。

☸.....................................................................

六三 注眼向下莫彷徨 制意守心护诸根

烦恼已息无流漏 应如犀牛任独行 （二九）

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64.

Ohārayitvā gihibyañjanāni, sañchannapatto [sañchinnapatto (syā. pī.), pacchinnapatto (ka.)] yathā pārichatto;

Kāsāyavattho abhinikkhamitvā, eko care khaggavisāṇakappo.

☸---------------------------------------------------------------------

64 抛弃在家人的标志，犹如波利质多树（指天国中的珊瑚树）叶子脱落，穿上黄色袈裟出家，让他像犀牛角一样独自游荡。

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六四 如昼度树断除叶 取除鬘发世俗相

出家披着袈裟衣 应如犀牛任独行 （三○）

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65.

Rasesu gedhaṃ akaraṃ alolo, anaññaposī sapadānacārī;

Kule kule appaṭibaddhacitto [appaṭibandhacitto (ka.)], eko care khaggavisāṇakappo.

☸---------------------------------------------------------------------

65 不贪图美味，不轻浮动摇，不养育他人，挨户次第行乞，心无牵挂于家家户户，让他像犀牛角一样独自游荡。

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六五 勿求美味不动贪 次第乞食非养他

心无结缚逐家过 应如犀牛任独行 （三一）

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66.

Pahāya pañcāvaraṇāni cetaso, upakkilese byapanujja sabbe;

Anissito chetva [chetvā (syā. pī. ka.)] sinehadosaṃ [snehadosaṃ (ka.)], eko care khaggavisāṇakappo.

☸---------------------------------------------------------------------

66 摒弃心中五盖，清除一切（心的）随烦恼，无所依赖，斩断爱与恨，让他像犀牛角一样独自游荡。

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六六 初禅舍断心五盖 除却一切随烦恼

断爱瞋恚无依止 应如犀牛任独行 （三二）

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67.

Vipiṭṭhikatvāna sukhaṃ dukhañca, pubbeva ca somanassadomanassaṃ;

Laddhānupekkhaṃ samathaṃ visuddhaṃ, eko care khaggavisāṇakappo.

☸---------------------------------------------------------------------

67 抛弃快乐和痛苦，也抛弃从前的喜悦和忧愁，获得舍受、平静、纯洁，让他像犀牛角一样独自游荡。

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六七 预先离却乐与苦 二禅三禅除喜忧

四禅清净得舍止 应如犀牛任独行 （三三）

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68.

Āraddhavīriyo paramatthapattiyā, alīnacitto akusītavutti;

Daḷhanikkamo thāmabalūpapanno, eko care khaggavisāṇakappo.

☸---------------------------------------------------------------------

68 奋发努力以达到最高目的（涅槃），心不退缩，行为不懈怠，坚定前行，具足力量和能力，让他像犀牛角一样独自游荡。

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六八 精进为达第一义 心无懈怠与沉滞

坚固致力殊胜智 应如犀牛任独行 （三四）

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69.

Paṭisallānaṃ jhānamariñcamāno, dhammesu niccaṃ anudhammacārī;

Ādīnavaṃ sammasitā bhavesu, eko care khaggavisāṇakappo.

☸---------------------------------------------------------------------

69 不舍弃独处和禅那，时常于诸法中随法而行，审察诸生存状态的过患，让他像犀牛角一样独自游荡。

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六九 勿遣处身独坐禅 于诸法常随法行

思惟三界诸过患 应如犀牛任独行 （三五）

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70.

Taṇhakkhayaṃ patthayamappamatto, aneḷamūgo [anelamūgo (syā. pī. ka.)] sutavā satīmā;

Saṅkhātadhammo niyato padhānavā, eko care khaggavisāṇakappo.

☸---------------------------------------------------------------------

70 希求欲望的灭尽，保持不放逸，不愚钝（或：口齿伶俐），多闻，具念，了知诸法，（道果）已决定，精勤努力，让他像犀牛角一样独自游荡。

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七○ 灭尽爱欲不放逸 有闻有念非聋哑

正定正勤悟诸法 应如犀牛任独行 （三六）

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71.

Sīhova saddesu asantasanto, vātova jālamhi asajjamāno;

Padumaṃva toyena alippamāno [alimpamāno (sī. syā. ka.)], eko care khaggavisāṇakappo.

☸---------------------------------------------------------------------

71 犹如狮子不被声音惊吓，犹如风不滞于网中，犹如莲花不被水污染，让他像犀牛角一样独自游荡。

☸.....................................................................

七一 狮子不怖骇诸声 不着罗网如风行

水滴莲叶不涂着 应如犀牛任独行 （三七）

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72.

Sīho yathā dāṭhabalī pasayha, rājā migānaṃ abhibhuyya cārī;

Sevetha pantāni senāsanāni, eko care khaggavisāṇakappo.

☸---------------------------------------------------------------------

72 犹如狮子，牙齿锐利，强力威猛，征服众兽为兽王而游走，应栖息于僻静的住处，让他像犀牛角一样独自游荡。

☸.....................................................................

七二 狮子牙坚百兽王 压制威服如其行

栖息坐卧边境所 应如犀牛任独行 （三八）

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73.

Mettaṃ upekkhaṃ karuṇaṃ vimuttiṃ, āsevamāno muditañca kāle;

Sabbena lokena avirujjhamāno, eko care khaggavisāṇakappo.

☸---------------------------------------------------------------------

73 时常修习慈心、舍心、悲心、心解脱，以及适时的喜心，与一切世间不冲突，让他像犀牛角一样独自游荡。

☸.....................................................................

七三 慈悲喜舍四无量 时时习行得解脱

一切世法无染着 应如犀牛任独行 （三九）

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74.

Rāgañca dosañca pahāya mohaṃ, sandālayitvāna saṃyojanāni;

Asantasaṃ jīvitasaṅkhayamhi, eko care khaggavisāṇakappo.

☸---------------------------------------------------------------------

74 舍断贪欲、瞋恚和痴迷，粉碎一切结缚，于生命将尽时不恐惧，让他像犀牛角一样独自游荡。

☸.....................................................................

七四 舍断贪欲与瞋痴 裂破一切诸结网

生命灭尽不骇怖 应如犀牛任独行 （四○）

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75.

Bhajanti sevanti ca kāraṇatthā, nikkāraṇā dullabhā ajja mittā;

Attaṭṭhapaññā asucī manussā, eko care khaggavisāṇakappo.

Khaggavisāṇasuttaṃ tatiyaṃ niṭṭhitaṃ.

☸---------------------------------------------------------------------

75 人们交往和亲近是为了（自己的）利益，没有（利益）原因的朋友今日难得。人们只为自己的利益着想，是不清净的，让他像犀牛角一样独自游荡。

犀牛角经第三 终。

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七五 人人为利勤亲近 不净之人为私慧

无所得友今难遇 应如犀牛任独行 （四一）

犀牛经毕

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《5》Suttanipātapāḷi 经集 (Snp 1-73, 1-1155)/1. Uragavagga 蛇品 (Snp 1-12, 1-223)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.4 Kasibhāradvājasutta 耕者经 (Snp 4, 76-82)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Kasibhāradvājasuttaṃ

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā magadhesu viharati dakkhiṇāgirismiṃ [dakkhiṇagirismiṃ (ka.)] ekanāḷāyaṃ brāhmaṇagāme. Tena kho pana samayena kasibhāradvājassa brāhmaṇassa pañcamattāni naṅgalasatāni payuttāni honti vappakāle. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena kasibhāradvājassa brāhmaṇassa kammanto tenupasaṅkami. Tena kho pana samayena kasibhāradvājassa brāhmaṇassa parivesanā vattati. Atha kho bhagavā yena parivesanā tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi.

Addasā kho kasibhāradvājo brāhmaṇo bhagavantaṃ piṇḍāya ṭhitaṃ. Disvāna bhagavantaṃ etadavoca – “ahaṃ kho, samaṇa, kasāmi ca vapāmi ca; kasitvā ca vapitvā ca bhuñjāmi. Tvampi, samaṇa, kasassu ca vapassu ca; kasitvā ca vapitvā ca bhuñjassū”ti.

“Ahampi kho, brāhmaṇa, kasāmi ca vapāmi ca; kasitvā ca vapitvā ca bhuñjāmī”ti. “Na kho pana mayaṃ [na kho pana samaṇa (syā.)] passāma bhoto gotamassa yugaṃ vā naṅgalaṃ vā phālaṃ vā pācanaṃ vā balibadde [balivadde (sī. pī.), balībadde (?)] vā. Atha ca pana bhavaṃ gotamo evamāha – ‘ahampi kho, brāhmaṇa, kasāmi ca vapāmi ca; kasitvā ca vapitvā ca bhuñjāmī’”ti.

Atha kho kasibhāradvājo brāhmaṇo bhagavantaṃ gāthāya ajjhabhāsi –

76.

“Kassako paṭijānāsi, na ca passāma te kasiṃ;

Kasiṃ no pucchito brūhi, yathā jānemu te kasiṃ”.

☸---------------------------------------------------------------------

第四章 耕者婆罗豆婆遮经

如是我闻，一时，世尊住在摩揭陀国南山一个名叫爱迦那罗的婆罗门村中。那时，正值播种时节，耕者婆罗豆婆遮婆罗门的五百张犁都已套上。那时，世尊在上午时分，穿好下衣，取了衣钵，前往耕者婆罗豆婆遮婆罗门的工作处。那时，耕者婆罗豆婆遮婆罗门正在分发食物。于是世尊前往分发食物之处，到达后，站在一旁。

耕者婆罗豆婆遮婆罗门看见世尊为了乞食而站立。看见后，对世尊这样说：“哦，沙门！我耕田，我播种；耕了田，播了种，然后我吃饭。你也应该，沙门，去耕田，去播种；耕了田，播了种，然后吃饭。”

“婆罗门啊！我也耕田，我也播种；耕了田，播了种，然后我吃饭。” “可是我们并没有看见尊者乔达摩的轭、或犁、或犁头、或赶牛棒、或公牛。然而尊者乔达摩却这样说：‘婆罗门啊！我也耕田，我也播种；耕了田，播了种，然后我吃饭。’”

然后，耕者婆罗豆婆遮婆罗门以偈颂对世尊说：

76 “你自称是耕者，但我们未见你耕作；我们问你耕作之事，请告诉我们，以便我们了解你的耕作。”

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四 耕田婆罗堕阇经

如是我闻。一时世尊住在摩揭陀国，南山之一茅婆罗门村。尔时，耕田婆罗

堕阇婆罗门播种时，约有五百轭牛之犁锄。时世尊晨早着衣（僧伽黎）、持钵，来

至（耕田婆罗堕阇）婆罗门耕作之处。尔时，耕田婆罗堕阇婆罗门以食物分配农夫

等。时世尊走近食物分配之处，立于一方。时耕田婆罗堕阇婆罗门见世尊为食而立。

见已，白世尊言：“沙门！我耕耘且播种，耕耘且播种而后食。沙门！你也当耕耘且

播种，耕耘且播种然后食。” “婆罗门！我也耕耘且播种，耕耘且播种然后食。” “然

我等未见卿乔达摩之轭、犁锄、锄头、鞭及牛。世尊当时却言：‘婆罗门！我也耕耘

且播种，耕耘且播种然后食。’” 耕田婆罗堕阇婆罗门以偈白佛曰：

七六 “卿既自称耕耘者 我等未见汝耕耘

我等问汝耕耘法 请为我等说耕耘” （一）

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77.

“Saddhā bījaṃ tapo vuṭṭhi, paññā me yuganaṅgalaṃ;

Hirī īsā mano yottaṃ, sati me phālapācanaṃ.

☸---------------------------------------------------------------------

77 “信仰是种子，苦行是雨水，智慧是我的轭和犁；惭是犁辕，意是缰绳，念是我的犁头和赶牛棒。

☸.....................................................................

七七 “信为种子苦行雨 慧为我轭与犁锄

惭为锄棒意为勒 正念即是锄与鞭 （二）

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78.

“Kāyagutto vacīgutto, āhāre udare yato;

Saccaṃ karomi niddānaṃ, soraccaṃ me pamocanaṃ.

☸---------------------------------------------------------------------

78 “身已防护，语已防护，于食物和肚腹有节制；我以谛（真理）作清除（杂草），柔和是我的解脱。

☸.....................................................................

七八 护身恶行语恶行 对衣食住腹制量

智谛刈除烦恼草 自制柔和我解脱 （三）

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79.

“Vīriyaṃ me dhuradhorayhaṃ, yogakkhemādhivāhanaṃ;

Gacchati anivattantaṃ, yattha gantvā na socati.

☸.....................................................................

79 “精进是我负重前行的牛，运载（我）至瑜伽安稳处（涅槃）；它前行而不退转，到达那里后不再忧愁。

☸.....................................................................

七九 精进为我荷驮牛 运载我瑜伽安稳

向前行进无退转 欲至彼岸无愁烦 （四）

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80.

“Evamesā kasī kaṭṭhā, sā hoti amatapphalā;

Etaṃ kasiṃ kasitvāna, sabbadukkhā pamuccatī”ti.

Atha kho kasibhāradvājo brāhmaṇo mahatiyā kaṃsapātiyā pāyasaṃ [pāyāsaṃ (sabbattha)] vaḍḍhetvā bhagavato upanāmesi – “bhuñjatu bhavaṃ gotamo pāyasaṃ. Kassako bhavaṃ; yaṃ hi bhavaṃ gotamo amatapphalaṃ [amatapphalampi (saṃ. ni. 1.197)] kasiṃ kasatī”ti.

☸---------------------------------------------------------------------

80 “这样的耕作已经完成，它结出不死之果；完成了这样的耕作，就能从一切苦中解脱。”

然后，耕者婆罗豆婆遮婆罗门用一个大铜钵盛满牛奶粥，呈给世尊，说道：“请尊者乔达摩享用牛奶粥吧！尊者是一位耕者，因为尊者乔达摩所耕作的，能结出不死之果。”

☸.....................................................................

八○ 如是行此之耕耘 获致涅槃甘露果

如是行此耕耘后 即得一切苦解脱” （五）

时，耕田婆罗堕阇婆罗门，以大青铜钵，盛乳粥供献世尊曰：“卿乔达摩请食乳粥；因卿所耕耘，可获甘露果。”

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81.

“Gāthābhigītaṃ me abhojaneyyaṃ, sampassataṃ brāhmaṇa nesa dhammo;

Gāthābhigītaṃ panudanti buddhā, dhamme satī brāhmaṇa vuttiresā.

☸................................................................-----

81 “通过偈颂唱诵得来的食物，我不应食用。婆罗门啊，对于明见者来说，这不是正法；诸佛舍弃通过偈颂唱诵得来的（食物）。婆罗门啊，当正法存在时，这就是他们的行为方式。

☸.....................................................................

八一 “唱偈得食非正食 婆罗门依偈受食

非诸正见者之法 唱偈得食诸佛斥

婆罗门净法有时 行乞乃佛生活法 （六）

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82.

“Aññena ca kevalinaṃ mahesiṃ, khīṇāsavaṃ kukkuccavūpasantaṃ;

Annena pānena upaṭṭhahassu, khettaṃ hi taṃ puññapekkhassa hotī”ti.

“Atha kassa cāhaṃ, bho gotama, imaṃ pāyasaṃ dammī”ti? “Na khvāhaṃ taṃ, brāhmaṇa, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yassa so pāyaso bhutto sammā pariṇāmaṃ gaccheyya, aññatra tathāgatassa vā tathāgatasāvakassa vā. Tena hi tvaṃ, brāhmaṇa, taṃ pāyasaṃ appaharite vā chaḍḍehi appāṇake vā udake opilāpehī”ti.

Atha kho kasibhāradvājo brāhmaṇo taṃ pāyasaṃ appāṇake udake opilāpesi. Atha kho so pāyaso udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati [sandhūmāyati sampadhūmāyati (syā.)]. Seyyathāpi nāma phālo divasaṃ santatto [divasasantatto (sī. syā. kaṃ. pī.)] udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati; evameva so pāyaso udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati.

Atha kho kasibhāradvājo brāhmaṇo saṃviggo lomahaṭṭhajāto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavoca – “abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, cakkhumanto rūpāni dakkhantīti [dakkhintīti (sī. syā. kaṃ. pī.)]; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca, labheyyāhaṃ bhoto gotamassa santike pabbajjaṃ, labheyyaṃ upasampadan”ti.

Alattha kho kasibhāradvājo brāhmaṇo bhagavato santike pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno kho panāyasmā bhāradvājo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. “Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi. Aññataro ca [aññataro ca kho (sī. pī.), aññataro kho (syā. kaṃ. ka.)] panāyasmā bhāradvājo arahataṃ ahosīti.

Kasibhāradvājasuttaṃ catutthaṃ niṭṭhitaṃ.

☸---------------------------------------------------------------------

82 “而对于圆满具足、诸漏已尽、追悔平息的大仙，应用其他的食物和饮料来侍奉，因为那对于寻求福德者来说是福田。”

“那么，乔达摩啊！我把这牛奶粥给谁呢？” “婆罗门啊！在这有天神、有魔罗、有梵天的世界里，在这有沙门、婆罗门、天神和人类的众生中，我没有看见除了如来或如来的弟子之外，有谁吃了这牛奶粥能够完全消化。因此，婆罗门啊！你把这牛奶粥或丢弃在没有绿草的地方，或沉入没有生命的水中。”

然后，耕者婆罗豆婆遮婆罗门将那牛奶粥沉入没有生命的水中。那牛奶粥被投入水中后，发出“嗤嗤”声，冒着热气，散发着浓烟。就像被太阳晒了一整天的犁头，投入水中时会发出“嗤嗤”声，冒着热气，散发着浓烟；同样地，那牛奶粥被投入水中，也发出“嗤嗤”声，冒着热气，散发着浓烟。

然后，耕者婆罗豆婆遮婆罗门，既惊又喜，毛发竖立，来到世尊那里；走近后，用头顶礼世尊双足，对世尊这样说：“太好了，乔达摩！太好了，乔达摩！就像扶起倒下之物，或揭开遮蔽之物，或为迷路者指明道路，或在黑暗中持有油灯，让有眼者能看见各种形态；同样地，尊者乔达摩以种种方式阐明了法。我今皈依世尊乔达摩，皈依法，皈依比丘僧团。愿我能在尊者乔达摩座下出家，愿我能得受具足戒。”

耕者婆罗豆婆遮婆罗门在世尊座下得到了出家，得到了具足戒。具足戒后不久，尊者婆罗豆婆遮独自远离，不放逸，热忱，自我策励而住，不久后——善男子们正是为了这个目的，正确地从家庭出家，过上无家的生活——那无上的梵行终点，就在现法中，自己以无上智证悟、实现、具足而住。他了知：“生已尽，梵行已立，所作已办，不再有后有于此状态。”尊者婆罗豆婆遮成为了阿罗汉中的一员。

耕者婆罗豆婆遮经第四 终。

☸.....................................................................

八二 具一切德诸漏尽 恶作寂静是大仙

依偈以外行供养 为求福者增福田” （七）

“卿乔达摩！我此乳粥应与何人？” “婆罗门！我未见含括天、魔、梵天之一切世界

及沙门、婆罗门、天、人等之中，除如来与如来弟子外，不见能消化、食此乳粥。

故你婆罗门应将此乳粥弃于无草之地或沉于无生物之水中。” 时耕田婆罗堕阇婆罗门

将此乳粥流入无生物水中。当乳粥投注水中，立起沸烟，发出嘶嘶声音，一如为日

光炽然之锄头投入水中所发嘶嘶声音。时耕田婆罗堕阇婆罗门身毛竖立、大为悚惧，

即来至世尊前，以头伏于世尊足下，白世尊言：“卿乔达摩！希有啊！卿乔达摩！希有

啊！卿乔达摩！譬如使倒者起，使蔽者开，教迷者以道，又如于暗夜揭举灯火使具眼

者得见诸色。卿乔达摩！你以诸多之教说说法，我愿皈依卿乔达摩、教法及比丘众。我

欲在卿乔达摩之处出家，欲得受具足戒。”

如是，耕田婆罗堕阇婆罗门，即于世尊之处出家、受具足戒。而于受戒后不久，

尊者婆罗阇独处远离、不放逸、热心精勤独住。不久－－－－正如诸善男子正得由家出

家、达非家之目的－－－－于现世具足作证了达，住于无上梵行之终局（涅槃），于生已

尽、梵行已立、所作已办、了知更复不至轮回苦界之状态。” 如此，尊者婆罗堕阇，

即得成为阿罗汉之一人。

以上耕田婆罗堕阇经毕

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《5》Suttanipātapāḷi 经集 (Snp 1-73, 1-1155)/1. Uragavagga 蛇品 (Snp 1-12, 1-223)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.5 Cundasutta 淳陀经 (Snp 5, 83-90)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利语佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Cundasuttaṃ

83.

“Pucchāmi muniṃ pahūtapaññaṃ, (iti cundo kammāraputto)

Buddhaṃ dhammassāmiṃ vītataṇhaṃ;

Dvipaduttamaṃ [dipaduttamaṃ (sī. syā. kaṃ. pī.)] sārathīnaṃ pavaraṃ, kati loke samaṇā tadiṅgha brūhi”.

☸---------------------------------------------------------------------

第五章 贡陀经

83 金匠贡陀说道：“我问大智者、牟尼、法主、人中之杰、最上调御者、离欲的佛陀；世上有多少种沙门？请告诉我。”

☸.....................................................................

五 淳陀经

八三 铁匠之子淳陀说： “牟尼佛陀智慧广博，

离爱法主最为上者， 两足中尊、最上调御者，

世间沙门有多少种？ 敬请佛陀为我解说。” （一）

☸.....................................................................

☸*********************************************************************

84.

“Caturo samaṇā na pañcamatthi, (cundāti bhagavā)

Te te āvikaromi sakkhipuṭṭho;

Maggajino maggadesako ca, magge jīvati yo ca maggadūsī”.

☸---------------------------------------------------------------------

84 世尊说道：“有四种沙门，没有第五种，贡陀啊！我作为亲证者被你问到，为你阐明这四种：胜道者、示道者、依道生活者、以及污道者。”

☸.....................................................................

八四 世尊宣说：“淳陀！

沙门有四无第五， 你现在当面问我，我为你说明：

胜道者、示道者， 以及依道生活者与污道者。” （二）

☸.....................................................................

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85.

“Kaṃ maggajinaṃ vadanti buddhā, (iti cundo kammāraputto)

Maggakkhāyī kathaṃ atulyo hoti;

Magge jīvati me brūhi puṭṭho, atha me āvikarohi maggadūsiṃ” [maggadūsī (ka.)].

☸---------------------------------------------------------------------

85 金匠贡陀说道：“诸佛称什么样的人为胜道者？示道者怎样无与伦比？请你告诉我，什么是依道生活者？然后再告诉我，什么是污道者？”

☸.....................................................................

八五 铁匠之子淳陀说： “诸佛称谁是胜道者？

如何是无比的示道者？ 我问，请告诉我依道生活者，

并为我说明污道者。” （三）

☸.....................................................................

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86.

“Yo tiṇṇakathaṃkatho visallo, nibbānābhirato anānugiddho;

Lokassa sadevakassa netā, tādiṃ maggajinaṃ vadanti buddhā.

☸---------------------------------------------------------------------

86 世尊说道：“渡过疑惑者，拔除（烦恼）之箭者，乐于涅槃、无所贪著者，是包括天神在内世间的领导者，诸佛称这样的人为胜道者。

☸.....................................................................

八六 “已度疑惑离（烦恼）箭， 喜爱涅槃无贪着，

天人世间的引导者， 诸佛说这样的人是胜道者。” （四）

☸.....................................................................

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87.

“Paramaṃ paramanti yodha ñatvā, akkhāti vibhajate idheva dhammaṃ;

Taṃ kaṅkhachidaṃ muniṃ anejaṃ, dutiyaṃ bhikkhunamāhu maggadesiṃ.

☸---------------------------------------------------------------------

87 “在此世间，了知什么是至高（涅槃）并称之为至高，能于此（教法中）宣说、分别阐释正法，斩断疑惑、不动摇的牟尼，他们称这第二种比丘为示道者。

☸.....................................................................

八七 了知至上（法）为至上， 于此（教法中）宣说、分别阐述法，

断疑不动摇的牟尼， 他们称这第二种比丘为示道者。” （五）

☸.....................................................................

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88.

“Yo dhammapade sudesite, magge jīvati saññato satīmā;

Anavajjapadāni sevamāno, tatiyaṃ bhikkhunamāhu maggajīviṃ.

☸---------------------------------------------------------------------

88 “依循善说的法句，于道途上生活，自我克制，具足正念，奉行无可指摘的言行，他们称这第三种比丘为依道生活者。

☸.....................................................................

八八 依于善说的法句， 于道途上生活，自制、具念，

奉行无过失的言行， 他们称这第三种比丘为依道生活者。” （六）

☸.....................................................................

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89.

“Chadanaṃ katvāna subbatānaṃ, pakkhandī kuladūsako pagabbho;

Māyāvī asaññato palāpo, patirūpena caraṃ sa maggadūsī.

☸---------------------------------------------------------------------

89 “伪装成具足善德者，（实则）鲁莽冒进、败坏（信徒）家门、胆大妄为，虚伪、不自制、言语空洞，行为仅是模仿（圣者），这种人就是污道者。

☸.....................................................................

八九 伪装成持善戒者， 鲁莽、败坏家门、胆大妄为，

狡诈、不自制、多言， 行为相似（圣者）者，他是污道者。” （七）

☸.....................................................................

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90.

“Ete ca paṭivijjhi yo gahaṭṭho, sutavā ariyasāvako sapañño;

Sabbe netādisāti [sabbe ne tādisāti (sī. syā. pī.)] ñatvā, iti disvā na hāpeti tassa saddhā;

Kathaṃ hi duṭṭhena asampaduṭṭhaṃ, suddhaṃ asuddhena samaṃ kareyyā”ti.

Cundasuttaṃ pañcamaṃ niṭṭhitaṃ.

☸---------------------------------------------------------------------

90 “若有在家人，是多闻、具慧的圣弟子，了悟了这（四种沙门），知道他们并非全都如此（即有好有坏），如此见到之后，他的信心不会退失；又怎能将败坏者与未败坏者，将清净者与不清净者等同看待呢？”

淳陀经第五 终。

☸.....................................................................

九〇 若有在家、多闻、 具慧的圣弟子洞察了这些（四种），

了知‘并非所有（沙门）都如此’， 如此见到后，他的信心不退失；

怎能将败坏者与未败坏者， 将清净者与不清净者等同看待呢？” （八）

淳陀经竟

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《5》Suttanipātapāḷi 经集 (Snp 1-73, 1-1155)/1. Uragavagga 蛇品 (Snp 1-12, 1-223)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.6 Parābhavasutta 败亡经 (Snp 6, 91-115)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利语佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Parābhavasuttaṃ

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā bhagavantaṃ gāthāya ajjhabhāsi –

91.

“Parābhavantaṃ purisaṃ, mayaṃ pucchāma gotama [gotamaṃ (sī. syā.)];

Bhagavantaṃ [bhavantaṃ (syā. ka.)] puṭṭhumāgamma, kiṃ parābhavato mukhaṃ”.

☸---------------------------------------------------------------------

第六章 败亡经

如是我闻，一时，世尊住在舍卫城给孤独园的祗树林里。这时，在夜晚即将逝去之时，有一位容色绝妙的天神，遍身光明照亮了整座祗树林，来到世尊那里，顶礼世尊后，退到一旁站立。站在一旁后，那位天神用偈颂对世尊说道：

91 “关于导致败亡的人，我们请教乔达摩，我们前来请问世尊：什么是败亡的根源？”

☸.....................................................................

六 败亡经

如是我闻。一时世尊住舍卫城祗树给孤独园。当时有一位容貌壮丽的天神，在夜晚时分，光芒遍照祗园的每个角落。他走近世尊面前，然后行礼，站在一旁。天神用偈颂对世尊说：

九一 “我等向乔达摩世尊， 想要请问关于败亡的人，

什么是导致败亡的根源？ 为此我等前来发问。” （一）

☸.....................................................................

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92.

“Suvijāno bhavaṃ hoti, suvijāno [duvijāno (syā. ka.)] parābhavo;

Dhammakāmo bhavaṃ hoti, dhammadessī parābhavo”.

☸---------------------------------------------------------------------

92 “（导向）兴盛者容易了知，（导向）败亡者也容易了知：喜爱正法者兴盛，憎恶正法者败亡。”

☸.....................................................................

九二 “了知兴盛者很容易， 了知败亡者也很容易，

喜爱正法者得以兴盛， 憎恶正法者导致败亡。” （二）

☸.....................................................................

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93.

“Iti hetaṃ vijānāma, paṭhamo so parābhavo;

Dutiyaṃ bhagavā brūhi, kiṃ parābhavato mukhaṃ”.

☸---------------------------------------------------------------------

93 “我们明白了这一点，这是第一种败亡。世尊啊！请说说第二种，什么是败亡的根源？”

☸.....................................................................

九三 “第一种败亡的情形， 我们已经明白了，

恳请世尊说第二种， 什么是导致败亡的根源？” （三）

☸.....................................................................

☸*********************************************************************

94.

“Asantassa piyā honti, sante na kurute piyaṃ;

Asataṃ dhammaṃ roceti, taṃ parābhavato mukhaṃ”.

☸---------------------------------------------------------------------

94 “喜爱恶人，不喜爱善人；他乐于奉行恶人之法，这是败亡的根源。”

☸.....................................................................

九四 “他喜爱不寂静的人， 不亲近寂静的善人，

喜爱奉行恶人的法， 这是导致败亡的根源。” （四）

☸.....................................................................

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95.

“Iti hetaṃ vijānāma, dutiyo so parābhavo;

Tatiyaṃ bhagavā brūhi, kiṃ parābhavato mukhaṃ”.

☸---------------------------------------------------------------------

95 “我们明白了这一点，这是第二种败亡。世尊啊！请说说第三种，什么是败亡的根源？”

☸.....................................................................

九五 “第二种败亡的情形， 我们已经明白了，

恳请世尊说第三种， 什么是导致败亡的根源？” （五）

☸.....................................................................

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96.

“Niddāsīlī sabhāsīlī, anuṭṭhātā ca yo naro;

Alaso kodhapaññāṇo, taṃ parābhavato mukhaṃ”.

☸---------------------------------------------------------------------

96 “性喜睡眠，喜欢聚会交谈，凡事不努力，懈怠懒惰，易怒暴躁，这是败亡的根源。”

☸.....................................................................

九六 “喜爱睡眠、喜爱聚会， 做事不努力又懒惰，

以愤怒为其特征， 这是导致败亡的根源。” （六）

☸.....................................................................

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97.

“Iti hetaṃ vijānāma, tatiyo so parābhavo;

Catutthaṃ bhagavā brūhi, kiṃ parābhavato mukhaṃ”.

☸---------------------------------------------------------------------

97 “我们明白了这一点，这是第三种败亡。世尊啊！请说说第四种，什么是败亡的根源？”

☸.....................................................................

九七 “第三种败亡的情形， 我们已经明白了，

恳请世尊说第四种， 什么是导致败亡的根源？” （七）

☸.....................................................................

☸*********************************************************************

98.

“Yo mātaraṃ [yo mātaraṃ vā (sī. syā. kaṃ. pī.)] pitaraṃ vā, jiṇṇakaṃ gatayobbanaṃ;

Pahu santo na bharati, taṃ parābhavato mukhaṃ”.

☸---------------------------------------------------------------------

98 “有能力（奉养）却不奉养年老、青春已逝的父母，这是败亡的根源。”

☸.....................................................................

九八 “对于年老、青春已逝 的母亲或父亲，

有能力却不奉养， 这是导致败亡的根源。” （八）

☸.....................................................................

☸*********************************************************************

99.

“Iti hetaṃ vijānāma, catuttho so parābhavo;

Pañcamaṃ bhagavā brūhi, kiṃ parābhavato mukhaṃ”.

☸---------------------------------------------------------------------

99 “我们明白了这一点，这是第四种败亡。世尊啊！请说说第五种，什么是败亡的根源？”

☸.....................................................................

九九 “第四种败亡的情形， 我们已经明白了，

恳请世尊说第五种， 什么是导致败亡的根源？” （九）

☸.....................................................................

☸*********************************************************************

100.

“Yo brāhmaṇaṃ [yo brāhmaṇaṃ vā (sī. syā. kaṃ. pī.)] samaṇaṃ vā, aññaṃ vāpi vanibbakaṃ;

Musāvādena vañceti, taṃ parābhavato mukhaṃ”.

☸---------------------------------------------------------------------

100 “用谎言欺骗婆罗门、沙门或其他乞食者，这是败亡的根源。”

☸.....................................................................

一〇〇 “对婆罗门或沙门， 以及其他乞食者，

用谎言欺骗他们， 这是导致败亡的根源。” （一〇）

☸.....................................................................

☸*********************************************************************

101.

“Iti hetaṃ vijānāma, pañcamo so parābhavo;

Chaṭṭhamaṃ bhagavā brūhi, kiṃ parābhavato mukhaṃ”.

☸---------------------------------------------------------------------

101 “我们明白了这一点，这是第五种败亡。世尊啊！请说说第六种，什么是败亡的根源？”

☸.....................................................................

一〇一 “第五种败亡的情形， 我们已经明白了，

恳请世尊说第六种， 什么是导致败亡的根源？” （一一）

☸.....................................................................

☸*********************************************************************

102.

“Pahūtavitto puriso, sahirañño sabhojano;

Eko bhuñjati sādūni, taṃ parābhavato mukhaṃ”.

☸---------------------------------------------------------------------

102 “拥有众多财富、金钱和食物的人，却独自享用美味，这是败亡的根源。”

☸.....................................................................

一〇二 “拥有很多财产、金银， 食物丰盛的人，

却独自一人享用美味， 这是导致败亡的根源。” （一二）

☸.....................................................................

☸*********************************************************************

103.

“Iti hetaṃ vijānāma, chaṭṭhamo so parābhavo;

Sattamaṃ bhagavā brūhi, kiṃ parābhavato mukhaṃ”.

☸---------------------------------------------------------------------

103 “我们明白了这一点，这是第六种败亡。世尊啊！请说说第七种，什么是败亡的根源？”

☸.....................................................................

一〇三 “第六种败亡的情形， 我们已经明白了，

恳请世尊说第七种， 什么是导致败亡的根源？” （一三）

☸.....................................................................

☸*********************************************************************

104.

“Jātitthaddho dhanatthaddho, gottatthaddho ca yo naro;

Saññātiṃ atimaññeti, taṃ parābhavato mukhaṃ”.

☸---------------------------------------------------------------------

104 “因出身自傲，因财富自傲，因家族自傲，而轻视自己的亲戚，这是败亡的根源。”

☸.....................................................................

一〇四 “因出身骄傲、因财富骄傲， 因自己的姓氏骄傲，

而轻视自己的亲戚， 这是导致败亡的根源。” （一四）

☸.....................................................................

☸*********************************************************************

105.

“Iti hetaṃ vijānāma, sattamo so parābhavo;

Aṭṭhamaṃ bhagavā brūhi, kiṃ parābhavato mukhaṃ”.

☸---------------------------------------------------------------------

105 “我们明白了这一点，这是第七种败亡。世尊啊！请说说第八种，什么是败亡的根源？”

☸.....................................................................

一〇五 “第七种败亡的情形， 我们已经明白了，

恳请世尊说第八种， 什么是导致败亡的根源？” （一五）

☸.....................................................................

☸*********************************************************************

106.

“Itthidhutto surādhutto, akkhadhutto ca yo naro;

Laddhaṃ laddhaṃ vināseti, taṃ parābhavato mukhaṃ”.

☸---------------------------------------------------------------------

106 “沉溺女色，沉溺饮酒，沉溺赌博的人，将所得的一切都挥霍掉，这是败亡的根源。”

☸.....................................................................

一〇六 “沉溺于女色、沉溺于饮酒， 以及沉溺于赌博，

把所得到的都挥霍掉， 这是导致败亡的根源。” （一六）

☸.....................................................................

☸*********************************************************************

107.

“Iti hetaṃ vijānāma, aṭṭhamo so parābhavo;

Navamaṃ bhagavā brūhi, kiṃ parābhavato mukhaṃ”.

☸---------------------------------------------------------------------

107 “我们明白了这一点，这是第八种败亡。世尊啊！请说说第九种，什么是败亡的根源？”

☸.....................................................................

一〇七 “第八种败亡的情形， 我们已经明白了，

恳请世尊说第九种， 什么是导致败亡的根源？” （一七）

☸.....................................................................

☸*********************************************************************

108.

“Sehi dārehi asantuṭṭho [dārehyasantuṭṭho (ka.)], vesiyāsu padussati [padissati (sī.)];

Dussati [dissati (sī. pī.)] paradāresu, taṃ parābhavato mukhaṃ”.

☸---------------------------------------------------------------------

108 “不满足于自己的妻子，与妓女厮混，与他人的妻子通奸，这是败亡的根源。”

☸.....................................................................

一〇八 “对自己的妻子不满足， 反而去与妓女厮混，

也与他人的妻子通奸， 这是导致败亡的根源。” （一八）

☸.....................................................................

☸*********************************************************************

109.

“Iti hetaṃ vijānāma, navamo so parābhavo;

Dasamaṃ bhagavā brūhi, kiṃ parābhavato mukhaṃ”.

☸---------------------------------------------------------------------

109 “我们明白了这一点，这是第九种败亡。世尊啊！请说说第十种，什么是败亡的根源？”

☸.....................................................................

一〇九 “第九种败亡的情形， 我们已经明白了，

恳请世尊说第十种， 什么是导致败亡的根源？” （一九）

☸.....................................................................

☸*********************************************************************

110.

“Atītayobbano poso, āneti timbarutthaniṃ;

Tassā issā na supati, taṃ parābhavato mukhaṃ”.

☸---------------------------------------------------------------------

110 “年过青春的男子，娶了乳房像丁巴鲁果实的年轻女子回家；因为对她嫉妒而无法安睡，这是败亡的根源。”

☸.....................................................................

一一〇 “已过盛壮之年的人， 娶了（乳房像）丁巴鲁果实的

（年轻）女子为妻， 因嫉妒她而夜不能寐，

这是导致败亡的根源。” （二〇）

☸.....................................................................

☸*********************************************************************

111.

“Iti hetaṃ vijānāma, dasamo so parābhavo;

Ekādasamaṃ bhagavā brūhi, kiṃ parābhavato mukhaṃ”.

☸---------------------------------------------------------------------

111 “我们明白了这一点，这是第十种败亡。世尊啊！请说说第十一种，什么是败亡的根源？”

☸.....................................................................

一一一 “第十种败亡的情形， 我们已经明白了，

世尊请说第十一种， 什么是导致败亡的根源？” （二一）

☸.....................................................................

☸*********************************************************************

112.

“Itthiṃ soṇḍiṃ vikiraṇiṃ, purisaṃ vāpi tādisaṃ;

Issariyasmiṃ ṭhapeti [ṭhāpeti (sī. pī.), thapeti (ka.)], taṃ parābhavato mukhaṃ”.

☸---------------------------------------------------------------------

112 “让嗜酒、挥霍的女人或具有同样习性的男人掌管（家业），这是败亡的根源。”

☸.....................................................................

一一二 “让嗜酒挥霍的女人， 或者同样习性的男人，

居于主导掌权的地位， 这是导致败亡的根源。” （二二）

☸.....................................................................

☸*********************************************************************

113.

“Iti hetaṃ vijānāma, ekādasamo so parābhavo;

Dvādasamaṃ bhagavā brūhi, kiṃ parābhavato mukhaṃ”.

☸---------------------------------------------------------------------

113 “我们明白了这一点，这是第十一种败亡。世尊啊！请说说第十二种，什么是败亡的根源？”

☸.....................................................................

一一三 “第十一种败亡的情形， 我们已经明白了，

再请世尊说第十二种， 什么是导致败亡的根源？” （二三）

☸.....................................................................

☸*********************************************************************

114.

“Appabhogo mahātaṇho, khattiye jāyate kule;

So ca rajjaṃ patthayati, taṃ parābhavato mukhaṃ”.

☸---------------------------------------------------------------------

114 “出生在刹帝利家族，财富微薄却野心极大，希求获得王位统治，这是败亡的根源。

☸.....................................................................

一一四 “出生于刹帝利家族， 财富少而贪欲大，

却希求获得此世的王位， 这是导致败亡的根源。” （二四）

☸.....................................................................

☸*********************************************************************

115.

“Ete parābhave loke, paṇḍito samavekkhiya;

Ariyo dassanasampanno, sa lokaṃ bhajate sivan”ti.

Parābhavasuttaṃ chaṭṭhaṃ niṭṭhitaṃ.

☸---------------------------------------------------------------------

115 “了知世间这些败亡（之因）后，具足（正）见的贤智圣者，他将趋向吉祥安稳的世界。”

败亡经第六 终。

☸.....................................................................

一一五 世间这些败亡（的原因）， 贤智者完全见到后，

具足（正）见的圣者， 他亲近吉祥安稳的世界。” （二五）

败亡经竟

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《5》Suttanipātapāḷi 经集 (Snp 1-73, 1-1155)/1. Uragavagga 蛇品 (Snp 1-12, 1-223)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.7 Vasalasutta 贱民经 (Snp 7, 116-142)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利语佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Vasalasuttaṃ

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Tena kho pana samayena aggikabhāradvājassa brāhmaṇassa nivesane aggi pajjalito hoti āhuti paggahitā. Atha kho bhagavā sāvatthiyaṃ sapadānaṃ piṇḍāya caramāno yena aggikabhāradvājassa brāhmaṇassa nivesanaṃ tenupasaṅkami.

Addasā kho aggikabhāradvājo brāhmaṇo bhagavantaṃ dūratova āgacchantaṃ. Disvāna bhagavantaṃ etadavoca – “tatreva [atreva (syā. ka.)], muṇḍaka; tatreva, samaṇaka; tatreva, vasalaka tiṭṭhāhī”ti.

Evaṃ vutte, bhagavā aggikabhāradvājaṃ brāhmaṇaṃ etadavoca – “jānāsi pana tvaṃ, brāhmaṇa, vasalaṃ vā vasalakaraṇe vā dhamme”ti? “Na khvāhaṃ, bho gotama, jānāmi vasalaṃ vā vasalakaraṇe vā dhamme; sādhu me bhavaṃ gotamo tathā dhammaṃ desetu, yathāhaṃ jāneyyaṃ vasalaṃ vā vasalakaraṇe vā dhamme”ti. “Tena hi, brāhmaṇa, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti. “Evaṃ, bho”ti kho aggikabhāradvājo brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca –

116.

“Kodhano upanāhī ca, pāpamakkhī ca yo naro;

Vipannadiṭṭhi māyāvī, taṃ jaññā vasalo iti.

☸---------------------------------------------------------------------

第七章 贱民经

如是我闻，一时，世尊住在舍卫城给孤独园的祗树林。那时世尊在清晨时分，穿好下衣，取了衣钵，进入舍卫城乞食。而当时，拜火者婆罗堕遮婆罗门的住所里，火正燃烧着，供物已准备好。那时世尊在舍卫城次第乞食，来到了拜火者婆罗堕遮婆罗门的住所。

拜火者婆罗堕遮婆罗门看见世尊从远处走来。看见后，对世尊这样说道：“就站在那里，光头佬！就站在那里，假沙门！就站在那里，贱民！”

这样被说后，世尊对拜火者婆罗堕遮婆罗门这样说道：“婆罗门，你可知道什么是贱民，或者什么是导致成为贱民的行为吗？” “不，尊敬的乔达摩，我不知道什么是贱民，也不知道什么是导致成为贱民的行为。善哉，尊敬的乔达摩能为我说法，使我得以了知什么是贱民，或者什么是导致成为贱民的行为。” “那么，婆罗门，仔细听，好好放在心上，我将要说了。” “是的，尊敬的先生。”拜火者婆罗堕遮婆罗门应诺世尊。世尊这样说道：–

116 “易怒又记仇的人， 邪恶又抹杀（他人善行）， 持有邪见又狡诈， 当知此人为贱民。

☸.....................................................................

七 贱民经

如是我闻。一时，世尊住舍卫城给孤独园。当时世尊于清晨穿着好衣，持着钵和僧伽梨衣，为乞食而进入舍卫城。那时，拜火者婆罗堕遮婆罗门的住所，燃着祭火，供奉着供物。当时世尊在舍卫城内次第乞食，走近拜火者婆罗堕遮婆罗门的住处。拜火者婆罗堕遮婆罗门远远看见世尊前来。看见后，对世尊说：“喂！就停在那里，剃光头的家伙！停在那里，假沙门！停在那里！你这贱民，贱民！就停在那里，别靠近神圣的地方。” 世尊听了这话后，便对拜火者婆罗堕遮婆罗门如此开示：“婆罗门！那么你知道什么是贱民吗？你知道造成贱民的行为吗？”“尊敬的乔达摩！我不知道什么是贱民，也不知道造成贱民的行为。尊敬的乔达摩！愿您为我解说，让我知道什么是贱民，以及造成贱民的行为。”“那么，婆罗门！仔细听，好好思惟，我为你解说。”“好的，尊敬的先生！”拜火者婆罗堕遮婆罗门回答世尊后，世尊如此宣说：

一一六 “易怒又记仇的人， 以及掩盖（恶行）的伪善恶人，

持有邪见又谄媚狡诈， 当知此人是贱民。” （一）

☸.....................................................................

☸*********************************************************************

117.

“Ekajaṃ vā dvijaṃ [dijaṃ (pī.)] vāpi, yodha pāṇaṃ vihiṃsati;

Yassa pāṇe dayā natthi, taṃ jaññā vasalo iti.

☸---------------------------------------------------------------------

117 “于此世间，无论是对一次生或二次生的有情加以杀害；对有情毫无慈悲，当知此人为贱民。

☸.....................................................................

一一七 不论一次生或二次生者， 在此世间加害有情，

对有情没有慈爱者， 当知此人是贱民。” （二）

☸.....................................................................

☸*********************************************************************

118.

“Yo hanti parirundhati [uparundheti (syā.), uparundhati (ka.)], gāmāni nigamāni ca;

Niggāhako [nigghātako (?)] samaññāto, taṃ jaññā vasalo iti.

☸---------------------------------------------------------------------

118 “毁坏、围困村庄和城镇，被称为压迫者（暴君），当知此人为贱民。

☸.....................................................................

一一八 毁坏、围困、抢掠 村庄和都市的人们，

此辈被称为压迫者， 当知此人是贱民。” （三）

☸.....................................................................

☸*********************************************************************

119.

“Gāme vā yadi vā raññe, yaṃ paresaṃ mamāyitaṃ;

Theyyā adinnamādeti [adinnaṃ ādiyati (sī. pī.)], taṃ jaññā vasalo iti.

☸---------------------------------------------------------------------

119 “无论在村庄或在森林，以偷盗的方式拿取他人未给予的所有物，当知此人为贱民。

☸.....................................................................

一一九 在村庄或在林野， 对他人之物未被给予，

以偷盗之心拿取， 当知此人是贱民。” （四）

☸.....................................................................

☸*********************************************************************

120.

“Yo have iṇamādāya, cujjamāno [bhuñjamāno (?)] palāyati;

Na hi te iṇamatthīti, taṃ jaññā vasalo iti.

☸---------------------------------------------------------------------

120 “确实借了债务，被催讨时却逃跑，（并说：）‘我可没欠你债’，当知此人为贱民。

☸.....................................................................

一二〇 确实承受了负债， （被催讨时）却说：‘我对你没欠债’，

以此作为逃避的借口， 当知此人是贱民。” （五）

☸.....................................................................

☸*********************************************************************

121.

“Yo ve kiñcikkhakamyatā, panthasmiṃ vajantaṃ janaṃ;

Hantvā kiñcikkhamādeti, taṃ jaññā vasalo iti.

☸---------------------------------------------------------------------

121 “确实因为贪求少许（财物），杀害路上的行人，夺取那少许（财物），当知此人为贱民。

☸.....................................................................

一二一 确实因少许贪欲， 杀害行路之人，

夺取他人少许财物， 当知此人是贱民。” （六）

☸.....................................................................

☸*********************************************************************

122.

“Attahetu parahetu, dhanahetu ca [dhanahetu va (ka.)] yo naro;

Sakkhipuṭṭho musā brūti, taṃ jaññā vasalo iti.

☸---------------------------------------------------------------------

122 “为了自己，为了他人，或为了财物的原因，被传唤作证时说谎，当知此人为贱民。

☸.....................................................................

一二二 为了自己、为了他人、为了财物， （害怕失去生命或财产），

被要求作证时说谎， 当知此人是贱民。” （七）

☸.....................................................................

☸*********************************************************************

123.

“Yo ñātīnaṃ sakhīnaṃ vā, dāresu paṭidissati;

Sāhasā [sahasā (sī. syā.)] sampiyena vā, taṃ jaññā vasalo iti.

☸---------------------------------------------------------------------

123 “与亲戚或朋友的妻子有染，无论是通过强迫还是双方情愿，当知此人为贱民。

☸.....................................................................

一二三 与亲戚或朋友的妻子， 无论是用暴力或经合意，

与之交往发生关系， 当知此人是贱民。” （八）

☸.....................................................................

☸*********************************************************************

124.

“Yo mātaraṃ pitaraṃ vā, jiṇṇakaṃ gatayobbanaṃ;

Pahu santo na bharati, taṃ jaññā vasalo iti.

☸---------------------------------------------------------------------

124 “有能力（奉养）却不奉养年老、青春已逝的父母，当知此人为贱民。

☸.....................................................................

一二四 对于年老、青春盛年 已经过去的父母，

有能力却不奉养， 当知此人是贱民。” （九）

☸.....................................................................

☸*********************************************************************

125.

“Yo mātaraṃ pitaraṃ vā, bhātaraṃ bhaginiṃ sasuṃ;

Hanti roseti vācāya, taṃ jaññā vasalo iti.

☸---------------------------------------------------------------------

125 “殴打母亲、父亲、兄弟、姐妹或岳母，或用言语激怒他们，当知此人为贱民。

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一二五 对父母、兄弟及姐妹， 或者对岳父母等亲戚，

殴打或用恶语恼乱， 当知此人是贱民。” （一〇）

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126.

“Yo atthaṃ pucchito santo, anatthamanusāsati;

Paṭicchannena manteti, taṃ jaññā vasalo iti.

☸---------------------------------------------------------------------

126 “被询问有益之事时，却教导无益之事，言谈隐瞒（实情），当知此人为贱民。

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一二六 若有人询问（有益的）义理， 却教导于无益之事，

隐瞒真实意义而妄谈， 当知此人是贱民。” （一一）

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127.

“Yo katvā pāpakaṃ kammaṃ, mā maṃ jaññāti icchati [vibha. 894 passitabbaṃ];

Yo paṭicchannakammanto, taṃ jaññā vasalo iti.

☸---------------------------------------------------------------------

127 “做了恶业，却希望‘别让人知道我（做了）’；行为隐秘不可告人，当知此人为贱民。

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一二七 做了许多恶的行为， 却不希望别人知道，

行为隐秘不欲人知， 当知此人是贱民。” （一二）

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128.

“Yo ve parakulaṃ gantvā, bhutvāna [sutvā ca (syā. ka.)] sucibhojanaṃ;

Āgataṃ nappaṭipūjeti, taṃ jaññā vasalo iti.

☸---------------------------------------------------------------------

128 “确实去到别人家，享用了丰盛的食物；（但当别人）来访时却不回敬款待，当知此人为贱民。

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一二八 时常到他人家去做客， 蒙受佳肴盛宴款待，

（但当）客人来访时不回礼款待， 当知此人是贱民。” （一三）

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129.

“Yo brāhmaṇaṃ samaṇaṃ vā, aññaṃ vāpi vanibbakaṃ;

Musāvādena vañceti, taṃ jaññā vasalo iti.

☸---------------------------------------------------------------------

129 “用谎言欺骗婆罗门、沙门或其他乞食者，当知此人为贱民。

☸.....................................................................

一二九 对婆罗门或者沙门， 以及其他的乞食者，

用谎言加以欺骗， 当知此人是贱民。” （一四）

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130.

“Yo brāhmaṇaṃ samaṇaṃ vā, bhattakāle upaṭṭhite;

Roseti vācā na ca deti, taṃ jaññā vasalo iti.

☸---------------------------------------------------------------------

130 “对在用餐时间到来的婆罗门或沙门，用言语激怒他而不布施，当知此人为贱民。

☸.....................................................................

一三〇 对婆罗门或者沙门， 在用餐时间将要来临时，

用言语恼乱而不布施， 当知此人是贱民。” （一五）

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131.

“Asataṃ yodha pabrūti, mohena paliguṇṭhito;

Kiñcikkhaṃ nijigīsāno [nijigiṃsāno (sī. syā. kaṃ. pī.)], taṃ jaññā vasalo iti.

☸---------------------------------------------------------------------

131 “于此世间，被愚痴所缠缚，宣说虚妄不实之语，贪求少许（利益），当知此人为贱民。

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一三一 在此世间被愚痴缠缚， 贪求少许金钱物品，

常说不真实的言语， 当知此人是贱民。” （一六）

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132.

“Yo cattānaṃ samukkaṃse, pare ca mavajānāti [mavajānati (sī. syā. pī.)];

Nihīno sena mānena, taṃ jaññā vasalo iti.

☸---------------------------------------------------------------------

132 “自我抬高，而轻视他人；因自身的我慢而（显得）卑劣，当知此人为贱民。

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一三二 宣扬自己的行为， 并且轻视他人，

因我慢而实为卑劣者， 当知此人是贱民。” （一七）

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133.

“Rosako kadariyo ca, pāpiccho maccharī saṭho;

Ahiriko anottappī, taṃ jaññā vasalo iti.

☸---------------------------------------------------------------------

133 “易怒、悭吝，怀有恶欲、吝啬、狡诈；无惭、无愧，当知此人为贱民。

☸.....................................................................

一三三 恼怒他人又悭吝， 作恶、自私又狡诈，

无惭无愧（不怕恶报）， 当知此人是贱民。” （一八）

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134.

“Yo buddhaṃ paribhāsati, atha vā tassa sāvakaṃ;

Paribbājaṃ [paribbajaṃ (ka.), paribbājakaṃ (syā. kaṃ.)] gahaṭṭhaṃ vā, taṃ jaññā vasalo iti.

☸---------------------------------------------------------------------

134 “诽谤佛陀，或者诽谤他的弟子，无论是出家人或是在家人，当知此人为贱民。

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一三四 诽谤佛陀， 或者诽谤佛陀的比丘弟子，

乃至诽谤在家的佛弟子， 当知此人是贱民。” （一九）

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135.

“Yo ve anarahaṃ [anarahā (sī. pī.)] santo, arahaṃ paṭijānāti [paṭijānati (sī. syā. pī.)];

Coro sabrahmake loke, eso kho vasalādhamo.

Ete kho vasalā vuttā, mayā yete pakāsitā;

☸---------------------------------------------------------------------

135 “确实自己不是阿罗汉，却声称是阿罗汉；他是包括梵天在内世间的盗贼，这实是最下劣的贱民。我为你说明的这些人，被称为贱民。

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一三五 自己实非阿罗汉， 却声称是阿罗汉，

是包括梵天在内世间的盗贼， 这实是最下等的贱民。

我为你们所说明的， 这些类型的人称为贱民。” （二〇）

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136.

Na jaccā vasalo hoti, na jaccā hoti brāhmaṇo;

Kammunā [kammanā (sī. pī.)] vasalo hoti, kammunā hoti brāhmaṇo.

☸---------------------------------------------------------------------

136 “不是因为出身而成为贱民，不是因为出身而成为婆罗门；是因为行为而成为贱民，是因为行为而成为婆罗门。

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一三六 并非因出身而为贱民， 也并非因出身而为婆罗门，

是依于行为而为贱民， 也是依于行为而为婆罗门。” （二一）

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137.

“Tadamināpi jānātha, yathāmedaṃ [yathāpedaṃ (ka.)] nidassanaṃ;

Caṇḍālaputto sopāko [sapāko (?)], mātaṅgo iti vissuto.

☸---------------------------------------------------------------------

137 “通过这个例子，你们也应了知此事。有一位旃陀罗（贱民种姓）之子，名叫摩登伽，以宰狗为业而闻名。

☸.....................................................................

一三七 我说此事的真实性， 可以由以下这个例子得知：

以宰狗为业的摩登伽， 是著名的旃陀罗之子。 （二二）

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138.

“So yasaṃ paramaṃ patto [so yasapparamappatto (syā. ka.)], mātaṅgo yaṃ sudullabhaṃ;

Āgacchuṃ tassupaṭṭhānaṃ, khattiyā brāhmaṇā bahū.

☸---------------------------------------------------------------------

138 “这位摩登伽获得了极难获得的至高名声，许多刹帝利和婆罗门都前来侍奉他。

☸.....................................................................

一三八 然而那位摩登伽获得了难得的、 至高的名声，

许多刹帝利和婆罗门， 都前来对他供养侍奉。” （二三）

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139.

“Devayānaṃ abhiruyha, virajaṃ so mahāpathaṃ;

Kāmarāgaṃ virājetvā, brahmalokūpago ahu;

Na naṃ jāti nivāresi, brahmalokūpapattiyā.

☸---------------------------------------------------------------------

139 “他登上天乘（禅那），进入无尘垢的大道（八正道），离弃了欲界的贪欲，往生到梵天世界；出身并未能阻止他往生到梵天世界。

☸.....................................................................

一三九 他登上天乘（八等至定）， 踏上离尘垢的大道，

离弃了欲界的贪爱，往生到梵天， 出身未能阻止他往生到梵天。” （二四）

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140.

“Ajjhāyakakule jātā, brāhmaṇā mantabandhavā;

Te ca pāpesu kammesu, abhiṇhamupadissare.

☸---------------------------------------------------------------------

140 “（反之，）有些出生在研习吠陀经典的婆罗门家族，熟悉咒语（经典），但他们却经常被发现造作恶业。

☸.....................................................................

一四〇 虽然出生于诵习圣典之家， 与吠陀经典关系深厚的婆罗门，

他们却造作种种恶业， 屡屡被发现行于此道。” （二五）

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141.

“Diṭṭheva dhamme gārayhā, samparāye ca duggati;

Na ne jāti nivāreti, duggatyā [duggaccā (sī. syā. kaṃ. pī.)] garahāya vā.

☸---------------------------------------------------------------------

141 “他们在现世就应受谴责，来世则会堕入恶趣；出身并不能阻止他们堕入恶趣或受到谴责。

☸.....................................................................

一四一 他们在现世就受到呵责， 而来世则会生于恶趣，

他们趣向恶趣 并受到种种呵责，

（高贵的）出身无法阻止。” （二六）

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142.

“Na jaccā vasalo hoti, na jaccā hoti brāhmaṇo;

Kammunā vasalo hoti, kammunā hoti brāhmaṇo”ti.

Evaṃ vutte, aggikabhāradvājo brāhmaṇo bhagavantaṃ etadavoca – “abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.

Vasalasuttaṃ sattamaṃ niṭṭhitaṃ.

☸---------------------------------------------------------------------

142 “不是因为出身，成为贱民；不是因为出身，成为婆罗门；而是因为行为，成为贱民；因为行为，成为婆罗门。”

听了这些话，拜火者婆罗豆婆遮婆罗门对世尊说：“太好了，乔达摩！ 太好了，乔达摩！就像一个人，乔达摩啊！扶正摔倒的东西，揭示隐藏的东西，给迷路的人指路，在黑暗中举着油灯，让那些有眼睛的人能看到东西，世尊乔达摩以各种方式说法。我要皈依世尊乔达摩，皈依法，皈依比丘僧团。请世尊乔达摩接受我为优婆塞。从今以后，我将终身寻求庇护。”

☸.....................................................................

一四二 不是因为生来就是贱民 也不是因为生来就是婆罗门

而是因为行为成为贱民 也因为行为成为婆罗门” （二七）

拜火的婆罗堕阇婆罗门听了这些话后，对佛陀说：“乔达摩先生！真是少有啊，乔达摩先生！真是少有啊。

乔达摩先生！譬如扶起摔倒的东西，揭开遮蔽的东西，好像给迷路的人指路，好像在黑夜里举来灯火，让有眼睛的人

能看见各种东西，如此，乔达摩先生以许多教诲说法。我愿皈依乔达摩先生、教法、比丘僧。乔达摩

先生！从今天起，直到生命结束，请接受我皈依为优婆塞。”

贱民经结束

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2560.5.7 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《5》Suttanipātapāḷi 经集 (Snp 1-73, 1-1155)/1. Uragavagga 蛇品 (Snp 1-12, 1-223)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.8 Mettasutta 慈经 (Snp 8, 143-152)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Mettasuttaṃ

慈经

143.

Karaṇīyamatthakusalena, yanta santaṃ padaṃ abhisamecca;

Sakko ujū ca suhujū [sūjū (sī.)] ca, sūvaco cassa mudu anatimānī.

【强帝玛法师译：① 专于修善者，欲达安详境；应当有才能，正直且真诚；柔顺亦温和，谦虚无骄慢。】

悟醒译：完全了解寂静境，善利乃为智人之所为，彼堪能、率直、正直、善感，柔和无高慢。

（喜戒禅师《慈经的开示》释自咏译：善于行善并希望内心安详的人应当培养这些特质：他必须有能力、正直，而且是完全地正直，善顺、温和，以及谦虚。）

云庵译：义巧之人现观行，彼涅槃之寂静句；有能耿直且端正，善语柔和无过慢。

［摘自《经集》郭良鋆译：深明事义、达到寂静境界的人，应该有能力，诚恳，正直，说话和气，态度和蔼，不傲慢。］

节录《大悲经》法舫法师译：如是比丘，发无上意，为慈爱众生，乃究竟之道。于诸智慧中，亦得第一，由此而得证入清净涅槃，凡诸佛子，应当如是修行大悲三昧，为极重要。能于戒定之中，而开发智慧，乃佛法中之正宗纲要，正直真实，其心调柔，而身轻安。能空我慢等无明，修习一切善法。

144.

Santussako ca subharo ca, appakicco ca sallahukavutti;

Santindriyo ca nipako ca, appagabbho kulesvananugiddho.

【② 知足常安乐，易于受奉养；事务不宜繁，生活当简朴；六根勤收敛，审慎熟思虑；言行尽无漏，家亲不贪恋。】

知足易养，生活简素，护根、贤明，温和谦虚，于［信者］之家无贪求。

（能够知足并且容易被护持，生活少务、简单。善护诸根，谨慎、不轻率，亦不贪恋眷属。）

心中知足且易养，生活简素无杂行；诸根寂静且聪明，不谄檀越无随贪。

［知足，容易供养，少管事，俭朴，感官平静，聪明，谦虚，不执着家庭。］

精进不退，惟不修一切无益苦行，亦不懒安，享受一切虚妄欲乐，一切智慧，悉皆圆满，身语意业，悉皆清净，广作利益。

145.

Na ca khuddamācare kiñci, yena viññū pare upavadeyyuṃ;

Sukhino va khemino hontu, sabbasattā [sabbe sattā (sī. syā.)] bhavantu sukhitattā.

【③ 任何微细行，若为智慧者；当有所谴责，皆应不犯过；但愿诸众生，快乐且安稳；愿一切众生，心中常喜乐。】

不为智者所非难，不作任何卑贱行。愿诸有情有幸福、安稳而安乐。

（他应当不轻犯任何极微小的过失，避免也许受到智者的谴责。接着，他应当在心中培养如下的心念：愿所有的众生快乐安全，愿他们的内心是满足的。）

虽受诸识者非难，不行一切杂秽行；但修慈悲安乐法，与众生幸福安稳。

［不应该做任何卑贱的事，免遭其他智者谴责。让一切众生幸福安全！让他们快乐！］

为众福田，奉为师范，皆由智慧大悲之力。不被纤毫尘烦之所扰乱，而常行戒、定、慧。慈爱众生之心，逐渐增强广大，精进不退，悉皆平等度脱。

146.

Ye keci pāṇabhūtatthi, tasā vā thāvarā vanavasesā;

Dīghā vā ye va mahantā [mahanta (?)], majjhimā rassakā aṇukathūlā.

【④ 无论何众生，脆弱或坚强，含摄皆无余，长形或巨大，中型或矮小，细微或粗厚。】

诸一切生物，或弱、或强者，或长或大、或是中等者，或短、或细、或粗等，包括尽无余。

（不论那一类的众生，软弱或强壮；长、胖短、或中等；短、小或巨大。）

任何生物及生类，怖动者与定立者，任何长身大身者，中身者与短躯者，微细者与粗大者。

［凡有生命者，或强或弱，或长或短，或大或小，或粗或细，］

若有色众生、若无色众生、若长大身众生、若微细身众生，

147.

Diṭṭhā vā ye va adiṭṭhā [adiṭṭha (?)], ye va [ye ca (sī. syā. kaṃ. pī.)] dūre vasanti avidūre;

Bhūtā va sambhavesī va [bhūtā vā sambhavesī vā (syā. kaṃ. pī. ka.)], sabbasattā bhavantu sukhitattā.

【⑤ 可见或难见，远方或近处，已生或将生，愿一切众生，心中常喜乐。】

或现或不现，或住远、近、或已生终、或有生［因］之生物，愿诸有情有安乐。

（也不论是可见或不可见，在我们周围或离我们遥远，已出生或即将出生的众生，愿所有众生，无一例外地，和喜充满。）

目见者与不见者，住远者与不远者；已生者与住胎者，利乐此等诸有情。

［或可见或不可见，或近或远，或生下或有待生下，让一切众生都快乐！］

或能见、或不能见众生、或同处、或不同处众生，或已生、或当生、或未生众生，悉皆为彼拔一切忧苦，与一切愉乐。

148.

Na paro paraṃ nikubbetha, nātimaññetha katthaci na kañci [naṃ kañci (sī. pī.), naṃ kiñci (syā.), na kiñci (ka.)];

Byārosanā paṭighasaññā, nāññamaññassa dukkhamiccheyya.

【⑥ 无论在何方──彼此不欺瞒，互不相藐视；勿存瞋恚心，期使他人苦。】

人勿互毁谤，勿轻何处谁。勿怒勿气忿，勿互咒愿苦。

（让人彼此间没有相互欺骗，且不管身在何处，任何一个人都不轻视他人，即使生气或怨恨，也不想使他人受任何苦。）

彼此互相勿欺瞒，任何处人勿轻贱；勿作恼害瞋恚想，不欲使人受苦辛。

［不要欺骗他人，不要蔑视任何地方的任何人，不要出于忿怒和仇恨而互相制造痛苦。］

故修此大慈悲爱三昧，而不恼害一切众生，亦不轻欺他人；若被一切人来扰乱，悉皆能忍；三业清净，四相皆空。慈爱众生，如母爱子，较爱自身犹切。

149.

Mātā yathā niyaṃ puttamāyusā ekaputtamanurakkhe;

Evampi sabbabhūtesu, mānasaṃ bhāvaye aparimāṇaṃ.

【⑦ 犹如母对子，愿以己生命；保护彼独子，如是对众生；修习勤发展，无限量慈心。】

如母护爱独子赌己命，于诸有情修习无边之［慈］心。

（如同母亲不顾自身生命地护念她唯一的孩子，愿人们也能对众生散发这样无量的慈心。）

恰似母有独生子，甘为守护舍身命；修习无量大慈意，一切生类如斯对。

［犹如母亲用生命保护自己的唯一儿子，对一切众生施以无限的仁慈心。］

如是慈悲正道，普遍爱护无量无边众生，

150.

Mettañca sabbalokasmi, mānasaṃ bhāvaye aparimāṇaṃ;

Uddhaṃ adho ca tiriyañca, asambādhaṃ averamasapattaṃ.

【⑧ 慈心对众生，发展无量心；上下普四方，尽皆无障碍；泯除憎恨心，亦无敌对意。】

于诸世界修习无限之慈心，于上下十方无怨意、敌意以达无碍。

（让一个人无量慈的心念充满世界的上方、下方，及横遍十方，没有任何的障碍，没有任何的仇恨及敌意。）

善待世间诸众生，无量慈意应习生；上下纵横无障碍，既无怨恨亦无敌。

［对整个世界施以无限的仁慈心，无论在高处，低处或地平处，不受阻挠，不怀仇恨，不抱敌意。］

冤亲平等，无间国际、种族，不分人我、是非，凡宇宙一切众生，乃至无情草木，犹不加损害，悉使共荣生存。

151.

Tiṭṭhaṃ caraṃ nisinno va [vā (sī. syā. kaṃ. pī.)], sayāno yāvatāssa vitamiddho [vigatamiddo (bahūsu)];

Etaṃ satiṃ adhiṭṭheyya, brahmametaṃ vihāramidhamāhu.

【⑨ 行住或坐卧，当处清醒际；系守此一念，谓之为梵住。】

或立、或步、或坐、或卧，只要目醒觉，应确立此念。于此之教，是云梵住。

（只要一个人是醒觉的，无论站着、行走、坐着或躺下，他应当保持正念，这就是所谓的“此生中最高的境界”。）

行住坐卧如实知，住立慈祥正念中；远离睡眠狮子卧，佛教名谓慈梵住。

［无论站着、走着、坐着、躺着，毫不糊涂，恪守这一思想，人们说这是人世的梵界生活。］

修此慈悲三昧，无论行住坐卧，或工作，或闲暇，无令忘失。斯乃极大无比之威德，能生一切善，能灭一切恶，所以世尊普劝修持，乃最上一乘之道。

152.

Diṭṭhiñca anupaggamma, sīlavā dassanena sampanno;

Kāmesu vinaya [vineyya (sī. syā. pī.)] gedhaṃ, na hi jātuggabbhaseyya punaretīti.

【⑩ 不取诸恶见，圆满戒与慧；舍离欲贪念，终此不轮回。】

勿陷于［妄］见，护持戒德，具有正见，制伏贪求欲事，彼绝不再宿母胎。

（一位放弃执著于感官欲望的人，不落入邪见，正直且具足观智，他必定将不再进入母胎受生。）

具足戒律成正见，不从恶见随烦恼；调伏诸欲莫贪求，从此不再入母胎。

［不接受谬论，有德，有见识，不贪恋欲爱，那就肯定不会再投胎。］

依此修持，则被一切众生特别恭敬。则能消除一切众生之我见等烦恼，并可解脱一切众生之生死妄执，而坚固信念八正道、四圣谛之实相。如是修持，自然消灭一切贪妄之苦，而证入最后涅槃。

Mettasuttaṃ aṭṭhamaṃ niṭṭhitaṃ.

慈经 ～蛇品‧第八经终

～《小部经典‧经集‧蛇品‧Mettasutta 慈经》(Snp 8, 143-152)

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《5》Suttanipātapāḷi 经集 (Snp 1-73, 1-1155)/1. Uragavagga 蛇品 (Snp 1-12, 1-223)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.9 Hemavatasutta 雪山经 (Snp 9, 153-182)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Hemavatasuttaṃ

153.

“Ajja pannaraso uposatho, (iti sātāgiro yakkho)

Dibbā [dibyā (sī. syā. kaṃ. pī.)] ratti upaṭṭhitā;

Anomanāmaṃ satthāraṃ, handa passāma gotamaṃ”.

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第九章 雪山夜叉经

153 “今天是十五斋戒日”乐山夜叉说，“神圣的夜晚降临，让我们去见大名鼎鼎的老师乔达摩吧！”

☸.....................................................................

九 雪山［夜叉］ 经

一五三 萨达其罗夜叉说：

“今天是十五布萨日 天色光辉夜晚将临时

我们应当去拜见大名声的老师 不知乔达摩在何处” （一）

☸.....................................................................

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154.

“Kacci mano supaṇihito, (iti hemavato yakkho)

Sabbabhūtesu tādino;

Kacci iṭṭhe aniṭṭhe ca, saṅkappassa vasīkatā”.

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154 “此人是否对于一切众生，善于控制自己的思想？”雪山夜叉说，“是否不管符合不符合意愿，都能控制自己的思想？”

☸.....................................................................

一五四 黑摩瓦特夜叉说：

“他对一切有情众生 是否善能平等确立心念

他对喜爱和厌恶的思虑 是否善能自在控制” （二）

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155.

“Mano cassa supaṇihito, (iti sātāgiro yakkho)

Sabbabhūtesu tādino;

Atho iṭṭhe aniṭṭhe ca, saṅkappassa vasīkatā”.

☸---------------------------------------------------------------------

155 “此人对于一切众生，善于控制自己的思想。”乐山夜叉说，“不管符合不符合意愿，都能控制自己的思想。”

☸.....................................................................

一五五 萨达其罗夜叉说：

“他对一切有情众生 善能平等地确立心念

他对喜爱和厌恶的思虑 善能自在地进行控制” （三）

☸.....................................................................

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156.

“Kacci adinnaṃ nādiyati, (iti hemavato yakkho)

Kacci pāṇesu saññato;

Kacci ārā pamādamhā, kacci jhānaṃ na riñcati”.

☸---------------------------------------------------------------------

156 “他是否不拿没给他的东西？”雪山夜叉说，“是否克制自己，善待众生？是否不懈怠？是否不放弃修禅？”

☸.....................................................................

一五六 黑摩瓦特夜叉说：

“他不拿不属于他的东西吗？ 对众生能自我克制吗？

远离各种放逸吗？ 禅定有没有舍弃呢？” （四）

☸.....................................................................

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157.

“Na so adinnaṃ ādiyati, (iti sātāgiro yakkho)

Atho pāṇesu saññato;

Atho ārā pamādamhā, buddho jhānaṃ na riñcati”.

☸---------------------------------------------------------------------

157 “他不拿没给他的东西，”乐山夜叉说，“克制自己，善待众生，不懈怠，不放弃修禅。”

☸.....................................................................

一五七 萨达其罗夜叉说：

“不属于他的绝不拿取 对众生有自我克制

远离各种放逸 佛陀对禅定没有舍弃” （五）

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158.

“Kacci musā na bhaṇati, (iti hemavato yakkho)

Kacci na khīṇabyappatho;

Kacci vebhūtiyaṃ nāha, kacci samphaṃ na bhāsati”.

☸---------------------------------------------------------------------

158 “他是否不说谎？”雪山夜叉说，“是否不尖刻？是否不毁谤？是否不胡扯？”

☸.....................................................................

一五八 黑摩瓦特夜叉说：

“他不说谎话吗？ 他不说恶毒的话吗？

不说毁谤伤害的话吗？ 不说无意义的闲话吗？” （六）

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159.

“Musā ca so na bhaṇati, (iti sātāgiro yakkho)

Atho na khīṇabyappatho;

Atho vebhūtiyaṃ nāha, mantā atthaṃ ca [atthaṃ so (sī. pī. ka.)] bhāsati”.

☸---------------------------------------------------------------------

159 “他不说谎，”乐山夜叉说，“不尖刻，不毁谤，明智地说有意义的话。”

☸.....................................................................

一五九 萨达其罗夜叉说：

“他是不说谎话的人 以至不说恶毒的话

不说毁谤伤害的言语 他以智慧说有意义的话” （七）

☸.....................................................................

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160.

“Kacci na rajjati kāmesu, (iti hemavato yakkho)

Kacci cittaṃ anāvilaṃ;

Kacci mohaṃ atikkanto, kacci dhammesu cakkhumā”.

☸---------------------------------------------------------------------

160 “他是否不染欲爱？”雪山夜叉说，“是否心地纯洁？是否克服痴迷？是否洞悉诸法？”

☸.....................................................................

一六○ 黑摩瓦特夜叉说：

“对各种欲望没有染着吗？ 心不混杂污浊吗？

已经能超越愚痴吗？ 佛陀对诸法具有法眼吗？” （八）

☸.....................................................................

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161.

“Na so rajjati kāmesu, (iti sātāgiro yakkho)

Atho cittaṃ anāvilaṃ;

Sabbamohaṃ atikkanto, buddho dhammesu cakkhumā”.

☸---------------------------------------------------------------------

161 “他不染欲爱，”乐山夜叉说，“心地纯洁，克服一切痴迷，佛陀洞悉诸法。”

☸.....................................................................

一六一 萨达其罗夜叉说：

“他不染著于各种欲望 心也没有混杂污浊

已经超越一切愚痴 佛陀对诸法具有法眼” （九）

☸.....................................................................

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162.

“Kacci vijjāya sampanno, (iti hemavato yakkho )

Kacci saṃsuddhacāraṇo;

Kaccissa āsavā khīṇā, kacci natthi punabbhavo”.

☸---------------------------------------------------------------------

162 “他是否具足明智？”雪山夜叉说，“他的行为是否清净？他的烦恼是否已尽？是否不再有来生？”

☸.....................................................................

一六二 黑摩瓦特夜叉说：

“是否成就具足了明智？ 他的行为已经清净了吗？

他所有的烦恼已经断尽了吗？ 是否还有来生的后有？” （一○）

☸.....................................................................

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163.

“Vijjāya ceva sampanno, (iti sātāgiro yakkho)

Atho saṃsuddhacāraṇo;

Sabbassa āsavā khīṇā, natthi tassa punabbhavo”.

☸---------------------------------------------------------------------

163 “他确实具足了明智，”萨达其罗夜叉说，“行为也已清净；他所有的烦恼已尽，没有后有的再生。”

☸.....................................................................

一六三 萨达其罗夜叉说：

“必定以明智成就具足 他的行为也已清净

一切的烦恼已经断尽 没有后有的再生” （一一）

☸.....................................................................

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164.

“Sampannaṃ munino cittaṃ, kammunā byappathena ca;

Vijjācaraṇasampannaṃ, dhammato naṃ pasaṃsati”.

☸---------------------------------------------------------------------

164 “牟尼的心意圆满，行为和言语也圆满；他具足明与行，你应如法地赞叹他。”（萨达其罗夜叉对黑摩瓦特夜叉说）

☸.....................................................................

牟尼身意具正业 正语等业已具成

彼佛成具明行足 你应如法行赞叹 （一一之一）

☸.....................................................................

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165.

“Sampannaṃ munino cittaṃ, kammunā byappathena ca;

Vijjācaraṇasampannaṃ, dhammato anumodasi”.

☸---------------------------------------------------------------------

165 “牟尼的心意圆满，行为和言语也圆满；他具足明与行，你应如法地随喜。”（黑摩瓦特夜叉对萨达其罗夜叉说）

☸.....................................................................

牟尼身意具正业 正语等业已具成

彼佛成具明行足 你应如法行随喜 （一一之二）

☸.....................................................................

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166.

“Sampannaṃ munino cittaṃ, kammunā byappathena ca;

Vijjācaraṇasampannaṃ, handa passāma gotamaṃ.

☸---------------------------------------------------------------------

166 “牟尼的心意圆满，行为和言语也圆满；他具足明与行，来吧，让我们去见乔达摩。”（二夜叉共同说）

☸.....................................................................

牟尼身意具正业 正语等业已具成

彼佛成具明行足 我们应见彼乔达摩 （一二）

☸.....................................................................

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167.

“Eṇijaṅghaṃ kisaṃ vīraṃ [dhīraṃ (syā.)], appāhāraṃ alolupaṃ;

Muniṃ vanasmiṃ jhāyantaṃ, ehi passāma gotamaṃ.

☸---------------------------------------------------------------------

167 “腿如羚羊般细瘦，精进而有智慧；饮食少量不贪求，林中禅思的牟尼，来吧，我们去见乔达摩。”

☸.....................................................................

如鹿之胫有瘦身 睿智少食不动贪

林中禅思有牟尼 让我们去见乔达摩 （一三）

☸.....................................................................

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168.

“Sīhaṃvekacaraṃ nāgaṃ, kāmesu anapekkhinaṃ;

Upasaṅkamma pucchāma, maccupāsappamocanaṃ.

☸---------------------------------------------------------------------

168 “如狮独行，如象（稳重），于诸欲无所期待；让我们走近请问，（如何）从死神的网中解脱。”

☸.....................................................................

断除诸欲无期待 坐如狮子行如象

离于死魔解脱者 我们近前问世尊 （一四）

☸.....................................................................

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169.

“Akkhātāraṃ pavattāraṃ, sabbadhammāna pāraguṃ;

Buddhaṃ verabhayātītaṃ, mayaṃ pucchāma gotamaṃ”.

☸---------------------------------------------------------------------

169 “他是宣说者，开示者，通达一切诸法；超越怨恨与怖畏的佛陀，我们去请问乔达摩。”

☸.....................................................................

宣说者及解脱者 一切诸法悟达者

怨恨怖畏越度者 我们欲问乔达摩佛” （一五）

☸.....................................................................

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170.

“Kismiṃ loko samuppanno, (iti hemavato yakkho)

Kismiṃ kubbati santhavaṃ [sandhavaṃ (ka.)];

Kissa loko upādāya, kismiṃ loko vihaññati”.

☸---------------------------------------------------------------------

170 “世界由何生起？”雪山夜叉说，“对什么产生亲爱？世界执取什么？因何而受恼害？”

☸.....................................................................

黑摩瓦特夜叉说：

“世界从何处生起？ 对于什么产生亲爱？

世间有什么可执取？ 因为什么而成为世间的祸害？” （一六）

☸.....................................................................

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171.

“Chasu [chassu (sī. pī.)] loko samuppanno, (hemavatāti bhagavā)

Chasu kubbati santhavaṃ;

Channameva upādāya, chasu loko vihaññati”.

☸---------------------------------------------------------------------

171 “世界由六处生起，”世尊对雪山夜叉说，“对六处产生亲爱；世界唯执取六处，因六处而受恼害。”

☸.....................................................................

世尊告黑摩瓦特：

“世间从六处生起 众生对六处生起亲爱

世间唯有执取六处 因六处而祸害世间” （一七）

☸.....................................................................

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172.

“Katamaṃ taṃ upādānaṃ, yattha loko vihaññati;

Niyyānaṃ pucchito brūhi, kathaṃ dukkhā pamuccati” [pamuñcati (syā.)].

☸---------------------------------------------------------------------

172 “什么是那执取，世间因此而受害？我们请问出离之道，请说如何从苦中解脱？”

☸.....................................................................

“世间因此而受害 什么是世人所执取的呢？

请您开示出离之道 怎样才能从痛苦中解脱？” （一八）

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173.

“Pañca kāmaguṇā loke, manochaṭṭhā paveditā;

Ettha chandaṃ virājetvā, evaṃ dukkhā pamuccati.

☸---------------------------------------------------------------------

173 “世间有五种欲功德，意为第六，已被开示；于此离去欲求，如此便从苦中解脱。”

☸.....................................................................

“世间原有五种欲 意为第六已被开示

若能离去对此等的欲求 如此便能从痛苦中解脱” （一九）

☸.....................................................................

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174.

“Etaṃ lokassa niyyānaṃ, akkhātaṃ vo yathātathaṃ;

Etaṃ vo ahamakkhāmi, evaṃ dukkhā pamuccati”.

☸---------------------------------------------------------------------

174 “这是世间的出离之道，已如实地对你们宣说；我为你们宣说此法，如此便从苦中解脱。”

☸.....................................................................

“世间的这个出离之道 已经如实地向你们宣说

我为你们宣讲这个法 这样就能从痛苦中解脱” （二○）

☸.....................................................................

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175.

“Ko sūdha tarati oghaṃ, kodha tarati aṇṇavaṃ;

Appatiṭṭhe anālambe, ko gambhīre na sīdati”.

☸---------------------------------------------------------------------

175 “谁能渡过此（生死）暴流？”雪山夜叉说，“谁能渡过（轮回）大海？在无立足处、无所依凭的深渊中，谁能不沉没？”

☸.....................................................................

“谁能渡过这世间的暴流？ 谁能渡过这世间的海洋？

没有立足之处，没有依靠 有谁能在深渊中不沉没？” （二一）

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176.

“Sabbadā sīlasampanno, paññavā susamāhito;

Ajjhattacintī [ajjhattasaññī (syā. kaṃ. ka.)] satimā, oghaṃ tarati duttaraṃ.

☸---------------------------------------------------------------------

176 “永远具足戒行，有智慧，善于禅定；内心思惟，具足正念者，能渡过难渡的暴流。”

☸.....................................................................

“一生常时具足戒行 有智慧善于修习三摩地

内心有思惟具足正念者 能渡过难以渡过的暴流” （二二）

☸.....................................................................

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177.

“Virato kāmasaññāya, sabbasaṃyojanātigo;

Nandībhavaparikkhīṇo, so gambhīre na sīdati”.

☸---------------------------------------------------------------------

177 “远离欲想，超越一切结缚；喜与有已灭尽者，他在深渊中不会沉没。”

☸.....................................................................

“远离对欲乐的妄想 超越一切束缚的结使

能灭尽欢喜与存在者 他才不会沉没于深渊” （二三）

☸.....................................................................

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178.

“Gabbhīrapaññaṃ nipuṇatthadassiṃ, akiñcanaṃ kāmabhave asattaṃ;

Taṃ passatha sabbadhi vippamuttaṃ, dibbe pathe kamamānaṃ mahesiṃ.

☸---------------------------------------------------------------------

178 “见具甚深智慧、能见微细义理，无所有、不执着于欲有与色有（或：欲界与存在）；看那于一切处解脱、行于天道（圣道）的大仙。”（世尊对比丘们说，或夜叉互相说）

☸.....................................................................

“见具甚深智慧、能见微妙义理 不执著于欲有、无所有

于一切处获得解脱 看这位行于圣道的大仙” （二四）

☸.....................................................................

☸*********************************************************************

179.

“Anomanāmaṃ nipuṇatthadassiṃ, paññādadaṃ kāmālaye asattaṃ;

Taṃ passatha sabbaviduṃ sumedhaṃ, ariye pathe kamamānaṃ mahesiṃ.

☸---------------------------------------------------------------------

179 “见具无比名声、能见微细义理，施与智慧、不执着于欲的住处；看那了知一切、具善慧、行于圣道的大仙。”

☸.....................................................................

“见具微妙义理、有崇高名声 施与智慧、不执著于欲的巢穴

遍知一切、有善妙智慧 看这位行于圣道的大仙” （二五）

☸.....................................................................

☸*********************************************************************

180.

“Sudiṭṭhaṃ vata no ajja, suppabhātaṃ suhuṭṭhitaṃ;

Yaṃ addasāma sambuddhaṃ, oghatiṇṇamanāsavaṃ.

☸---------------------------------------------------------------------

180 “我们今日真是善见，真是善好的黎明，善好的生起；因为我们见到了已渡暴流、无诸烦恼的正自觉者。”

☸.....................................................................

“我们今天见到了善妙的义理 善妙的光辉，善妙的现起

我们在此见到了渡过暴流 没有烦恼的正自觉者” （二六）

☸.....................................................................

☸*********************************************************************

181.

“Ime dasasatā yakkhā, iddhimanto yasassino;

Sabbe taṃ saraṇaṃ yanti, tvaṃ no satthā anuttaro.

☸---------------------------------------------------------------------

181 “这一千位夜叉，有神通力、有名声；全部都来皈依您，您是我们无上的导师。”

☸.....................................................................

我们这一千位夜叉 都向尊师您来皈依

既有神通又有威名 您是我们的无上导师” （二七）

☸.....................................................................

☸*********************************************************************

182.

“Te mayaṃ vicarissāma, gāmā gāmaṃ nagā nagaṃ;

Namassamānā sambuddhaṃ, dhammassa ca sudhammatan”ti.

Hemavatasuttaṃ navamaṃ niṭṭhitaṃ.

☸---------------------------------------------------------------------

182 “我们将在村落与村落间，山岳与山岳间游行；礼敬正自觉者，以及法的善法性。”

☸.....................................................................

我们从一个村到另一个村 从一座山到另一座山游行

现在礼拜正自觉者 以及善妙法性的法与僧团” （二八）

雪山［夜叉］经结束

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《5》Suttanipātapāḷi 经集 (Snp 1-73, 1-1155)/1. Uragavagga 蛇品 (Snp 1-12, 1-223)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.10 Āḷavakasutta 旷野经 (Snp 10, 183-194)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Āḷavakasuttaṃ

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā āḷaviyaṃ viharati āḷavakassa yakkhassa bhavane. Atha kho āḷavako yakkho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca – “nikkhama, samaṇā”ti. “Sādhāvuso”ti bhagavā nikkhami. “Pavisa, samaṇā”ti. “Sādhāvuso”ti bhagavā pāvisi.

Dutiyampi kho…pe… tatiyampi kho āḷavako yakkho bhagavantaṃ etadavoca – “nikkhama, samaṇā”ti. “Sādhāvuso”ti bhagavā nikkhami. “Pavisa, samaṇā”ti. “Sādhāvuso”ti bhagavā pāvisi.

Catutthampi kho āḷavako yakkho bhagavantaṃ etadavoca – “nikkhama, samaṇā”ti. “Na khvāhaṃ taṃ, āvuso, nikkhamissāmi. Yaṃ te karaṇīyaṃ, taṃ karohī”ti.

“Pañhaṃ taṃ, samaṇa, pucchissāmi. Sace me na byākarissasi, cittaṃ vā te khipissāmi, hadayaṃ vā te phālessāmi, pādesu vā gahetvā pāragaṅgāya khipissāmī”ti.

“Na khvāhaṃ taṃ, āvuso, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yo me cittaṃ vā khipeyya hadayaṃ vā phāleyya pādesu vā gahetvā pāragaṅgāya khipeyya. Api ca tvaṃ, āvuso, puccha yadākaṅkhasī”ti. Atha kho āḷavako yakkho bhagavantaṃ gāthāya ajjhabhāsi –

183.

“Kiṃ sūdha vittaṃ purisassa seṭṭhaṃ, kiṃ su suciṇṇaṃ sukhamāvahāti;

Kiṃ su [kiṃ sū (sī.)] have sādutaraṃ rasānaṃ, kathaṃ jīviṃ jīvitamāhu seṭṭhaṃ”.

☸---------------------------------------------------------------------

第十章 旷野夜叉经

如是我闻，一时，世尊住在旷野（地名）旷野夜叉的住所里。那时，旷野夜叉来到世尊那里；走近后，对世尊说：“出去，沙门！”“好的，朋友！”世尊出去了。“进来，沙门！”“好的，朋友！”世尊进来了。

第二次……（省略）……第三次，旷野夜叉对世尊说：“出去，沙门！”“好的，朋友！”世尊出去了。“进来，沙门！”“好的，朋友！”世尊进来了。

第四次，旷野夜叉对世尊说：“出去，沙门！”“朋友，我不会再出去了。你想做什么，就做吧！”

“沙门，我要问你问题。如果你不回答我，我就让你心意错乱，或者撕裂你的心脏，或者抓住你的双脚扔到恒河对岸去！”

“朋友，我看不到在有天神、有魔罗、有梵天的世界里，在有沙门、婆罗门、天神和人类的众生中，有谁能让我心意错乱，或撕裂我的心脏，或抓住我的双脚扔到恒河对岸。然而，朋友，你有什么想问的就问吧！” 于是，旷野夜叉用偈颂对世尊说：

183 “在此世间，什么是人的最殊胜财富？什么是善行能带来安乐？

什么确实是味道中最甜美的？怎样活着，被称为最殊胜的生命？”

☸.....................................................................

一○ 旷野（夜叉）经

如是我闻。一时，世尊住在旷野地方的旷野夜叉住所。这时旷野夜叉来到世尊面前，

走近后对世尊说：“沙门！你出去。”世尊：“朋友！好的。”就出去了。“沙门！你进来。”世尊：“朋友！

好的。”就进来了。旷野夜叉第二次对世尊说：“沙门！你出去。”世尊：“朋友！好的。”就出去了。

“沙门！你进来。”世尊：“朋友！好的。”就进来了。旷野夜叉第三次对世尊说：“沙门！你出去。”

世尊：“朋友！好的。”就出去了。“沙门！你进来。”世尊：“朋友！好的。”就进来了。旷野夜叉第四

次对世尊说：“沙门！你出去。”［世尊：］“朋友！你要我出去，我不出去。你可以做你想做的

事。”

“沙门！我将问你问题，如果你不给我解答，我将使你心意错乱、撕裂你心脏、或者抓住你两

脚扔到恒河对岸。”［世尊说：］“朋友！包括天界、魔界、梵天世界，在沙门、婆罗门、

天神、人类等大众之中，未曾见过能使我心意错乱、撕裂我心脏、或者抓住我两脚扔到恒河对岸

的人。但是朋友！你如果想问，就问吧。”

这时旷野夜叉用偈颂对世尊说：

“在此世间什么是最殊胜的财富？ 怎样善行能聚集安乐？

什么味道是其中最美味的？ 怎样的生命是最殊胜的生命？” （一）

☸.....................................................................

☸*********************************************************************

184.

“Saddhīdha vittaṃ purisassa seṭṭhaṃ, dhammo suciṇṇo sukhamāvahāti;

Saccaṃ have sādutaraṃ rasānaṃ, paññājīviṃ jīvitamāhu seṭṭhaṃ”.

☸---------------------------------------------------------------------

184 “在此世间，信仰是人的最殊胜财富；正法被善行能带来安乐；

真谛确实是味道中最甜美的；依智慧活着，被称为最殊胜的生命。”

☸.....................................................................

“在此世间信仰是最殊胜的财富 布施与持戒的善行最为安乐

第一义谛的味道最为甜美 依智慧生活是为最殊胜的生命” （二）

☸.....................................................................

☸*********************************************************************

185.

“Kathaṃ su tarati oghaṃ, kathaṃ su tarati aṇṇavaṃ;

Kathaṃ su dukkhamacceti, kathaṃ su parisujjhati”.

☸---------------------------------------------------------------------

185 “怎样渡过水流？怎样渡过海洋？怎样克服痛苦？怎样获得纯洁？”

☸.....................................................................

“如何能渡过这激流？ 如何能渡过这海洋？

如何能超越痛苦？ 如何能获得彻底清净？” （三）

☸.....................................................................

☸*********************************************************************

186.

“Saddhā tarati oghaṃ, appamādena aṇṇavaṃ;

Vīriyena [viriyena (sī. syā. kaṃ. pī.)] dukkhamacceti, paññāya parisujjhati”.

☸---------------------------------------------------------------------

186 “凭信仰渡过水流，凭勤勉渡过海洋，凭勇力克服痛苦，凭智慧获得纯洁。”

☸.....................................................................

“依信仰才能渡过激流， 依不放逸(勤勉)渡过海洋，

依精进能超越痛苦， 依智慧才能获得彻底清净。” （四）

☸.....................................................................

☸*********************************************************************

187.

“Kathaṃ su labhate paññaṃ, kathaṃ su vindate dhanaṃ;

Kathaṃ su kittiṃ pappoti, kathaṃ mittāni ganthati;

Asmā lokā paraṃ lokaṃ, kathaṃ pecca na socati”.

☸---------------------------------------------------------------------

187 “怎样获得智慧？怎样获得财富？怎样获得声誉？怎样获得朋友？从这世到那世。怎样临终不悲伤？”

☸.....................................................................

“如何才能获得智慧？ 如何才能获得财富？

如何才能获得声誉？ 如何才能结交朋友？

如何从此世间 去往他世而无忧愁？” （五）

☸.....................................................................

☸*********************************************************************

188.

“Saddahāno arahataṃ, dhammaṃ nibbānapattiyā;

Sussūsaṃ [sussūsā (sī. pī.)] labhate paññaṃ, appamatto vicakkhaṇo.

☸---------------------------------------------------------------------

188 “乐于聆听和信仰达到涅槃的阿罗汉法，勤勉努力，有见识，这样的人能获得智慧。

☸.....................................................................

“想要获得趋向涅槃之道， 应信仰阿罗汉们的正法，

心不放逸且聪明的智者， 依此听闻即能获得智慧。 （六）

☸.....................................................................

☸*********************************************************************

189.

“Patirūpakārī dhuravā, uṭṭhātā vindate dhanaṃ;

Saccena kittiṃ pappoti, dadaṃ mittāni ganthati.

☸---------------------------------------------------------------------

189 “行为正当，有耐心，有活力的人获得财富，凭真理获得声誉，凭施舍获得朋友。

☸.....................................................................

行为恰当、能担责任、 勤奋努力者获得财富，

依真实语获得声誉， 通过布施能结交朋友。” （七）

☸.....................................................................

☸*********************************************************************

190.

“Yassete caturo dhammā, saddhassa gharamesino;

Saccaṃ dhammo [damo (?)] dhiti cāgo, sa ve pecca na socati.

☸---------------------------------------------------------------------

190 “有信仰的持家者，具备四法：诚实、公正、坚定、慷慨，他从这世到那世，临终不悲伤。

☸.....................................................................

“真实、法(或自制)、坚定、布施—— 这四种法以信为基础，

在家生活若具备这些， 去往他世时将无忧愁。 （八）

☸.....................................................................

☸*********************************************************************

191.

“Iṅgha aññepi pucchassu, puthū samaṇabrāhmaṇe;

Yadi saccā damā cāgā, khantyā bhiyyodha vijjati”.

☸---------------------------------------------------------------------

191 “请去问问其他各位沙门、婆罗门：在这世上，是否有比诚实、自制、慷慨、忍耐更重要的美德？”

☸.....................................................................

“真实、调御、布施、忍耐—— 应知这四者最为殊胜。

若想广泛了解其他的， 可以去问其他的沙门、婆罗门。” （九）

☸.....................................................................

☸*********************************************************************

192.

“Kathaṃ nu dāni puccheyyaṃ, puthū samaṇabrāhmaṇe;

Yohaṃ [sohaṃ (sī. pī.)] ajja pajānāmi, yo attho samparāyiko.

☸---------------------------------------------------------------------

192 “何必还要去问其他各位沙门、婆罗门呢？现在我已经懂得将来的利益。

☸.....................................................................

“为何现在还要去问他们？ 那些需要问的人怎么存在呢？

今世后世安稳的法， 我现在已经知道了原因。” （一〇）

☸.....................................................................

☸*********************************************************************

193.

“Atthāya vata me buddho, vāsāyāḷavimāgamā;

Yohaṃ [aṭṭhinhārūhi saṃyutto (syā. ka.)] ajja pajānāmi, yattha dinnaṃ mahapphalaṃ.

☸---------------------------------------------------------------------

193 “为了我的利益，佛陀来到森林居住，今天我已经懂得在何处施舍能获得大功果。

☸.....................................................................

“佛陀确实是为了我的利益， 才特地来到阿罗毗(旷野)居住，

我现在已经知道向何处布施， 能使我获得巨大的果报。” （一一）

☸.....................................................................

☸*********************************************************************

194.

“So ahaṃ vicarissāmi, gāmā gāmaṃ purā puraṃ;

Namassamāno sambuddhaṃ, dhammassa ca sudhammatan”ti.

Āḷavakasuttaṃ dasamaṃ niṭṭhitaṃ.

☸---------------------------------------------------------------------

194 “我要从这村到那村，从这城到那城，四处游荡，向正等觉和法中之妙法顶礼致敬。”

☸.....................................................................

“我现在将从一村到另一村， 从一城到另一城地行走，

礼敬正等觉者， 以及正法中的善妙法性。” （一二）

旷野［夜叉］经竟

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《5》Suttanipātapāḷi 经集 (Snp 1-73, 1-1155)/1. Uragavagga 蛇品 (Snp 1-12, 1-223)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.11 Vijayasutta 征胜经 (Snp 11, 195-208)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Vijayasuttaṃ

195.

Caraṃ vā yadi vā tiṭṭhaṃ, nisinno uda vā sayaṃ;

Samiñjeti pasāreti, esā kāyassa iñjanā.

☸---------------------------------------------------------------------

第十一章 胜经

或走，或站，或坐，或躺，蜷曲和伸展，这是身体的动作。

☸.....................................................................

一一 征胜经

或站立或行走， 或坐着又或躺卧，

身体有屈曲与伸展， 这就是身体的动作。 （一）

☸.....................................................................

☸*********************************************************************

196.

Aṭṭhinahārusaṃyutto, tacamaṃsāvalepano;

Chaviyā kāyo paṭicchanno, yathābhūtaṃ na dissati.

☸---------------------------------------------------------------------

身体由骨和腱连接而成，粘上膜和肉，裹上皮，这样，身体的真相就看不见了吧！

☸.....................................................................

由骨和筋腱相连接， 涂抹上皮肉，

被皮肤所覆盖， 身体的真实样子看不见。 （二）

☸.....................................................................

☸*********************************************************************

197.

Antapūro udarapūro, yakanapeḷassa [yakapeḷassa (sī. syā.)] vatthino;

Hadayassa papphāsassa, vakkassa pihakassa ca.

☸---------------------------------------------------------------------

身体里装满肠、胃、肝、膀胱、心、肺、肾和脾。

☸.....................................................................

身体充满肠与胃， 以及肝脏与膀胱，

心脏与肺脏， 肾脏与脾脏。 （三）

☸.....................................................................

☸*********************************************************************

198.

Siṅghāṇikāya kheḷassa, sedassa ca medassa ca;

Lohitassa lasikāya, pittassa ca vasāya ca.

☸---------------------------------------------------------------------

还有鼻涕、唾液、汗液、浆液、血液、润滑液、胆汁和脂肪。

☸.....................................................................

充满鼻涕与唾液， 充满汗水与脂肪，

血液、关节滑液， 胆汁与油膏。 （四）

☸.....................................................................

☸*********************************************************************

199.

Athassa navahi sotehi, asucī savati sabbadā;

Akkhimhā akkhigūthako, kaṇṇamhā kaṇṇagūthako.

☸---------------------------------------------------------------------

从它的九窍中，经常有污秽流出：眼屎从眼中流出，耳屎从耳中流出。

☸.....................................................................

此身有九个孔窍， 时常流出不净物，

从眼中流出眼垢， 从耳中流出耳垢。 （五）

☸.....................................................................

☸*********************************************************************

200.

Siṅghāṇikā ca nāsato, mukhena vamatekadā;

Pittaṃ semhañca vamati, kāyamhā sedajallikā.

☸---------------------------------------------------------------------

鼻涕从鼻中流出，从口中有时吐出胆汁，有时吐出痰。汗液从身体排出。

☸.....................................................................

从鼻子流出鼻涕， 有时从口中吐出胆汁，

有时咳出痰， 从身体流出汗水污垢。 （六）

☸.....................................................................

☸*********************************************************************

201.

Athassa susiraṃ sīsaṃ, matthaluṅgassa pūritaṃ;

Subhato naṃ maññati, bālo avijjāya purakkhato.

☸---------------------------------------------------------------------

它的头颅是空腔，里面装满了脑髓，傻瓜出于无知，才认为它是美好的东西。

☸.....................................................................

它的头颅虽是空腔， 里面却充满脑髓，

被无明所蒙蔽的愚者， 常常认为身体是洁净美好的。 （七）

☸.....................................................................

☸*********************************************************************

202.

Yadā ca so mato seti, uddhumāto vinīlako;

Apaviddho susānasmiṃ, anapekkhā honti ñātayo.

☸---------------------------------------------------------------------

身体一旦死亡倒下，浮肿发青，被扔在坟场，亲人们不再照看。

☸.....................................................................

一旦身体死亡时， 膨胀并且变成青瘀色，

被丢弃在墓地里， 亲属们也不再顾念。 （八）

☸.....................................................................

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203.

Khādanti naṃ suvānā [supāṇā (pī.)] ca, siṅgālā [sigālā (sī. syā. kaṃ. pī.)] vakā kimī;

Kākā gijjhā ca khādanti, ye caññe santi pāṇino.

☸---------------------------------------------------------------------

狗、豺、狼、蛆虫、乌鸦、兀鹰和其他生物都来吃它。

☸.....................................................................

尸体被狗所啃食， 还有野豺、狼、蛆虫，

乌鸦、秃鹫也来啄食， 还有其他生物来拖吃。 （九）

☸.....................................................................

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204.

Sutvāna buddhavacanaṃ, bhikkhu paññāṇavā idha;

So kho naṃ parijānāti, yathābhūtañhi passati.

☸---------------------------------------------------------------------

世上具有智慧的比丘听了佛陀的话，理解了身体，因为他看到了真相。

☸.....................................................................

听闻了佛陀的教言后， 世间有智慧的比丘，

他彻底了知身体的不净， 因为他如实地看见了真相。 （一〇）

☸.....................................................................

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205.

Yathā idaṃ tathā etaṃ, yathā etaṃ tathā idaṃ;

Ajjhattañca bahiddhā ca, kāye chandaṃ virājaye.

☸---------------------------------------------------------------------

那个(死尸)就像这个(活身)，这个(活身)就像那个(死尸)；从内到外，抛弃对身体的欲求吧！

☸.....................................................................

这个活着的身体如同死尸， 死尸如同这个活着的身体，

对于内在和外在的身体， 应当去除对其的欲望。 （一一）

☸.....................................................................

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206.

Chandarāgaviratto so, bhikkhu paññāṇavā idha;

Ajjhagā amataṃ santiṃ, nibbānaṃ padamaccutaṃ.

☸---------------------------------------------------------------------

世上具有智慧的比丘摒弃欲望和贪求，获得永恒的宁静，达到坚定不移的涅槃境界。

☸.....................................................................

这位有智慧的比丘， 远离了欲染与贪爱，

已证得不死(甘露)的寂静， 达到了不朽的涅槃境地。 （一二）

☸.....................................................................

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207.

Dvipādakoyaṃ [dipādakoyaṃ (sī. syā. kaṃ. pī.)] asuci, duggandho parihārati [parihīrati (sī. syā. kaṃ. pī.)];

Nānākuṇapaparipūro, vissavanto tato tato.

☸---------------------------------------------------------------------

具有双足的这个身体需要照看，它污秽不洁，气味难闻，充满各种腐臭，到处流淌液汁。

☸.....................................................................

这个两足的人身， 需要维护，它不洁净，

充满恶臭，充满各种污秽， 从各个孔道流淌出来。 （一三）

☸.....................................................................

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208.

Etādisena kāyena, yo maññe uṇṇametave [unnametave (?)];

Paraṃ vā avajāneyya, kimaññatra adassanāti.

Vijayasuttaṃ ekādasamaṃ niṭṭhitaṃ.

☸---------------------------------------------------------------------

具有这样的身体，还要自以为了不起，蔑视他人，这种人除了看不见真相（还能是什么呢？）

☸.....................................................................

拥有如此不净的身体， 却自认为高贵，

或者轻视他人， 这除了是无见（愚痴盲目）还能是什么呢？

征胜经竟

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《5》Suttanipātapāḷi 经集 (Snp 1-73, 1-1155)/1. Uragavagga 蛇品 (Snp 1-12, 1-223)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 1.12 Munisutta 牟尼经 (Snp 12, 209-223)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

12. Munisuttaṃ

209.

Santhavāto [sandhavato (ka.)] bhayaṃ jātaṃ, niketā jāyate rajo;

Aniketamasanthavaṃ, etaṃ ve munidassanaṃ.

☸---------------------------------------------------------------------

第十二章 牟尼经

从亲近交往中产生怖畏，从居家住所中产生尘垢，无住所、不亲近，这确实是牟尼的见解。

☸.....................................................................

一二 牟尼经

从亲近交往生怖畏， 从居家产生(烦恼)尘垢，

无住所、不亲近交往， 这确实是牟尼的见解。 （一）

☸.....................................................................

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210.

Yo jātamucchijja na ropayeyya, jāyantamassa nānuppavecche;

Tamāhu ekaṃ muninaṃ carantaṃ, addakkhi so santipadaṃ mahesi.

☸---------------------------------------------------------------------

拔除已生起的(烦恼)，不让它(再)生长，对于正在生起的(烦恼)也不随顺；人们称这样独自游行的为牟尼，这位大仙看见了寂静的境地。

☸.....................................................................

已生的(烦恼)拔除勿令再生长， 对正在生起的(烦恼)不随顺，

人们称他为独自游行的牟尼， 这位大仙已见到寂静的境地。 （二）

☸.....................................................................

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211.

Saṅkhāya vatthūni pamāya [pahāya (ka. sī. ka.), samāya (ka.) pa + mī + tvā = pamāya, yathā nissāyātipadaṃ] bījaṃ, sinehamassa nānuppavecche;

Sa ve munī jātikhayantadassī, takkaṃ pahāya na upeti saṅkhaṃ.

☸---------------------------------------------------------------------

审察(烦恼)的依处，摧毁(烦恼的)种子，不令其(烦恼的)爱染滋润；这位牟尼确实是见到生死灭尽者，他舍弃了思辨，不再进入概念计度中。

☸.....................................................................

审察(烦恼)依处并摧毁种子， 勿让爱染滋润它而活动，

牟尼确实见到生死的灭尽， 舍断了思辨而不入于概念计度。 （三）

☸.....................................................................

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212.

Aññāya sabbāni nivesanāni, anikāmayaṃ aññatarampi tesaṃ;

Sa ve munī vītagedho agiddho, nāyūhatī pāragato hi hoti.

☸---------------------------------------------------------------------

了知一切(烦恼的)住所，不希求其中的任何一个；这位牟尼确实是离贪欲、无贪著者，他不再努力(于轮回之事)，因为他已到达彼岸。

☸.....................................................................

了知一切(烦恼)住所， 对它们任何一个都不欲求，

牟尼确实远离了贪婪欲求， 不贪着，不再勤求(轮回之事)，因为他已到彼岸。（四）

☸.....................................................................

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213.

Sabbābhibhuṃ sabbaviduṃ sumedhaṃ, sabbesu dhammesu anūpalittaṃ;

Sabbañjahaṃ taṇhakkhaye vimuttaṃ, taṃ vāpi dhīrā muni [muniṃ (sī. pī.)] vedayanti.

☸---------------------------------------------------------------------

征服一切，了知一切，具足善慧，于一切法都不被染污；舍弃一切，于爱尽而解脱，贤者们也称这样的人为牟尼。

☸.....................................................................

征服一切，了知一切，具善慧， 于一切诸法无所执着，

舍弃一切，于渴爱灭尽而解脱， 那些贤者们称之为牟尼。 （五）

☸.....................................................................

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214.

Paññābalaṃ sīlavatūpapannaṃ, samāhitaṃ jhānarataṃ satīmaṃ;

Saṅgā pamuttaṃ akhilaṃ anāsavaṃ, taṃ vāpi dhīrā muni vedayanti.

☸---------------------------------------------------------------------

具足慧力、戒行，得等持(禅定)，乐于禅修，具足正念；从束缚中解脱，无粗烦恼，无诸漏，贤者们也称这样的人为牟尼。

☸.....................................................................

具足慧力与戒行， 得等持(定)，乐于禅修，具正念，

从执着中解脱，无粗烦恼，无诸漏， 那些贤者们称之为牟尼。 （六）

☸.....................................................................

☸*********************************************************************

215.

Ekaṃ carantaṃ munimappamattaṃ, nindāpasaṃsāsu avedhamānaṃ;

Sīhaṃva saddesu asantasantaṃ, vātaṃva jālamhi asajjamānaṃ;

Padmaṃva [padumaṃva (sī. syā. pī.)] toyena alippamānaṃ [alimpamānaṃ (syā. ka.)], netāramaññesamanaññaneyyaṃ;

Taṃ vāpi dhīrā muni vedayanti.

☸---------------------------------------------------------------------

独自游行、不放逸的牟尼，在毁谤和称赞中不动摇；如狮子不被声响所惊吓，如风不滞留在网中；如莲花不被水所沾染，引导他人而不被他人所引导；贤者们也称这样的人为牟尼。

☸.....................................................................

独自游行、不放逸的牟尼， 在毁誉褒贬中不动摇，

如狮子不被声音所惊吓， 如风行于空中不滞于网，

如莲花出水而不被水沾染， 引导他人而不被他人引导，

那些贤者们称之为牟尼。 （七）

☸.....................................................................

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216.

Yo ogahaṇe thambhorivābhijāyati, yasmiṃ pare vācāpariyantaṃ [vācaṃ pariyantaṃ (ka.)] vadanti;

Taṃ vītarāgaṃ susamāhitindriyaṃ, taṃ vāpi dhīrā muni vedayanti.

☸---------------------------------------------------------------------

他在(他人言语的)冲击下如柱石般坚定，即使他人对他说了极端的话语；他离贪爱，诸根善得等持，贤者们也称这样的人为牟尼。

☸.....................................................................

当他人施以极端的毁谤言语时， 他如柱石般屹立不动心安泰然，

已离贪爱，诸根成就等持， 那些贤者们称之为牟尼。 （八）

☸.....................................................................

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217.

Yo ve ṭhitatto tasaraṃva ujju, jigucchati kammehi pāpakehi;

Vīmaṃsamāno visamaṃ samañca, taṃ vāpi dhīrā muni vedayanti.

☸---------------------------------------------------------------------

他确实心意坚定，如织梭般正直，厌离种种恶业；审察着不正与正，贤者们也称这样的人为牟尼。

☸.....................................................................

他心意坚定，如梭柱般正直， 对于种种恶业心生厌离，

仔细审察正与不正， 那些贤者们称之为牟尼。 （九）

☸.....................................................................

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218.

Yo saññatatto na karoti pāpaṃ, daharo majjhimo ca muni [daharo ca majjho ca munī (sī. syā. kaṃ. pī.)] yatatto;

Arosaneyyo na so roseti kañci [na roseti (syā.)], taṃ vāpi dhīrā muni vedayanti.

☸---------------------------------------------------------------------

他自我调伏而不作恶，无论是青年还是中年，这位牟尼都已自制；他不令他人生气，自己也不对任何人生气，贤者们也称这样的人为牟尼。

☸.....................................................................

他自我调伏而不造作恶业， 无论青年、中年皆已自制，

他不会激怒他人，也不恼害他人， 那些贤者们称之为牟尼。 （一〇）

☸.....................................................................

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219.

Yadaggato majjhato sesato vā, piṇḍaṃ labhetha paradattūpajīvī;

Nālaṃ thutuṃ nopi nipaccavādī, taṃ vāpi dhīrā muni vedayanti.

☸---------------------------------------------------------------------

依靠他人布施维生者，无论从上等、中等或剩余处获得食物；他既不(过分)称赞，也不说轻蔑语，贤者们也称这样的人为牟尼。

☸.....................................................................

依靠他人布施维生，获得上等食物，或中等或剩余的，都无差别，

心中既无赞赏也无贬低， 那些贤者们称之为牟尼。 （一一）

☸.....................................................................

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220.

Muniṃ carantaṃ virataṃ methunasmā, yo yobbane nopanibajjhate kvaci;

Madappamādā virataṃ vippamuttaṃ, taṃ vāpi dhīrā muni vedayanti.

☸---------------------------------------------------------------------

游行的牟尼远离淫欲，他在年轻时也不在任何地方束缚于此；远离骄慢和放逸，已得解脱，贤者们也称这样的人为牟尼。

☸.....................................................................

游行的牟尼远离淫欲， 在青年时期也不束缚于任何地方，

远离骄慢与放逸，已得解脱， 那些贤者们称之为牟尼。 （一二）

☸.....................................................................

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221.

Aññāya lokaṃ paramatthadassiṃ, oghaṃ samuddaṃ atitariya tādiṃ;

Taṃ chinnaganthaṃ asitaṃ anāsavaṃ, taṃ vāpi dhīrā muni vedayanti.

☸---------------------------------------------------------------------

了知世间，见到第一义谛，已渡过瀑流与大海，如如不动；他已斩断束缚，无所依附，无诸漏，贤者们也称这样的人为牟尼。

☸.....................................................................

了知世间，见到第一义谛， 已越渡大海与瀑流，如如不动，

已断除束缚，无所依止，无诸漏，那些贤者们称之为牟尼。 （一三）

☸.....................................................................

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222.

Asamā ubho dūravihāravuttino, gihī [gihi (ka.)] dāraposī amamo ca subbato;

Parapāṇarodhāya gihī asaññato, niccaṃ munī rakkhati pāṇine [pāṇino (sī.)] yato.

☸---------------------------------------------------------------------

两者生活方式不同，相去甚远：在家者养育妻子，而出家者无我所、善持戒；在家者对伤害他命不能自制，牟尼则恒常自制守护众生。

☸.....................................................................

在家与出家两者生活方式不同，相去甚远：在家者辛勤养育妻子儿女，

出家者断除我执，善持戒律；在家者伤害他物不能自制，

牟尼则恒常自制保护众生。 （一四）

☸.....................................................................

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223.

Sikhī yathā nīlagīvo [nīlagivo (syā.)] vihaṅgamo, haṃsassa nopeti javaṃ kudācanaṃ;

Evaṃ gihī nānukaroti bhikkhuno, munino vivittassa vanamhi jhāyatoti.

Munisuttaṃ dvādasamaṃ niṭṭhitaṃ.

Uragavaggo paṭhamo niṭṭhito.

Tassuddānaṃ –

Urago dhaniyo ceva, visāṇañca tathā kasi;

Cundo parābhavo ceva, vasalo mettabhāvanā.

Sātāgiro āḷavako, vijayo ca tathā muni;

Dvādasetāni suttāni, uragavaggoti vuccatīti.

☸---------------------------------------------------------------------

正如头顶有冠、青颈的鸟（孔雀），无论何时都达不到天鹅的飞行速度；同样，在家者不能相比于在林中独处禅思的比丘、牟尼。

☸.....................................................................

如同青颈带冠的孔雀翱翔于空， 却永远比不上天鹅的迅疾之力，

在家者也是如此，难以相比于 在林中独处禅思的比丘、牟尼。 （一五）

牟尼经竟

以上蛇品第一竟。

总摄颂

蛇与陀尼耶 犀角与耕田

纯陀与败亡 贱民与慈经

七岳与旷野 征胜与牟尼

此等十二经 总名谓蛇品

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2564.10.19 心 法师 修订】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《5》Suttanipātapāḷi 经集 (Snp 1-73, 1-1155)/2. Cūḷavagga 小品 (Snp 13-26, 224-406)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.1 Ratanasutta 三宝经 (Snp 13, 224-241)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Cūḷavaggo

小品

1. Ratanasuttaṃ

三宝经

224.

Yānīdha bhūtāni samāgatāni, bhummāni [bhūmāni (ka.)] vā yāni va antalikkhe;

【译者不详‧心法师校对：① 天空或地上，来聚集的各位神祇。】

悟醒译：聚集在此处的各种鬼神，无论是地上的、还是空中的；

｛云庵译：来此聚集的各位鬼神，无论是地上的还是空中的；｝

摘自《经集》郭良鋆译：或是地上的，或是天上的，

Sabbeva bhūtā sumanā bhavantu, athopi sakkacca suṇantu bhāsitaṃ.

【只愿各位神祇，都能获得安乐。你们应当仔细听，此处所念诵的内容。】

所有鬼神们，都欢喜并热心地听我所说的话。

｛愿各位鬼神大众都幸福，恭敬地仔细听我所说的话。｝

所有众生都聚集在这里。让一切众生都快乐，让他们专心听讲。

225.

Tasmā hi bhūtā nisāmetha sabbe,

【② 所以各位神祇大众，应当好好地仔细听。】

［因为受我的教导而来］，所以一切鬼神！都必须仔细听。

｛各位鬼神大众请倾听，｝

一切众生啊！你们听着！

mettaṃ karotha mānusiyā pajāya;

Divā ca ratto ca haranti ye baliṃ, tasmā hi ne rakkhatha appamattā.

【人民日日夜夜，献上各种供养。应当慈爱他们，努力地施予保佑和守护。】

请垂怜慈爱那些日夜奉献供祭的人们，因此要用心保护他们。

｛必须对人类施行慈爱；他们不分昼夜运送供物，因此要保护他们，不要放逸。｝

对人类要仁慈，他们日夜贡献食物，所以，要尽心保护他们。

226.

Yaṃ kiñci vittaṃ idha vā huraṃ vā, saggesu vā yaṃ ratanaṃ paṇītaṃ;

【③ 在这个世界或其他世界，无论哪种珍宝，或在诸天界上，】

在人间世界，或在其他世界，虽然有任何的财宝，或者天上的殊胜珍宝，

｛这个世界和其他世界有很多财富，胜过诸天界的财宝；｝

这个世界或另一个世界的财富，或天国的珍宝，

Na no samaṃ atthi tathāgatena, idampi buddhe ratanaṃ paṇītaṃ;

【都难以与如来相比。确实在佛陀那里，具备这样的珍宝。】

也没有能和如来相比的，这在佛陀而言是（拥有）最殊胜的珍宝。

｛没有能等同或胜过如来的珍宝，因此我说如来是珍宝。｝

都不能与如来相比，在佛陀那里，能找到这种珍宝。

Etena saccena suvatthi hotu.

【凭借这真实的道理，愿一切都安乐。】

因为这是真理，愿一切都有幸福。

｛依据这真理便有吉祥。｝

但愿凭借这一真理，获得幸福。

227.

Khayaṃ virāgaṃ amataṃ paṇītaṃ, yadajjhagā sakyamunī samāhito;

【④ 释迦牟尼世尊，证悟了寂静之法。止息了各种烦恼，远离贪欲不再轮回。】

寂静的释迦牟尼世尊，已经达到断尽烦恼、远离贪欲、成就永生（不死）、殊胜妙法的境界，

｛释迦牟尼证得禅定，殊胜的寂灭、离贪的甘露妙法，｝

镇静安定的释迦牟尼达到灭寂，无欲和永恒，

Na tena dhammena samatthi kiñci, idampi dhamme ratanaṃ paṇītaṃ;

【没有其他的法，可以与之相比。确实在正法（达摩）中，具备这样的珍宝。】

没有任何（法）能与此法相比，这也是法中最殊胜的珍宝。

｛这就是殊胜的法宝。｝

这种正法无与伦比。在正法中，能找到这种珍宝。

Etena saccena suvatthi hotu.

【凭借这真实的道理，愿一切都安乐。】

因为这是真理，愿一切都有幸福。

｛依据这真理便有吉祥。｝

但愿凭借这一真理，获得幸福。

228.

Yaṃ buddhaseṭṭho parivaṇṇayī suciṃ, samādhimānantarikaññamāhu;

【⑤ 佛陀所赞叹的，清净无间断的禅定。】

最殊胜的佛陀所称赞的，所说的清净不间断的三摩地（禅定），

｛最殊胜的佛陀清净地赞叹，这就是世人所说的无间断的禅定，｝

无上的佛陀赞美纯洁。人们说那是不终止的禅定。

Samādhinā tena samo na vijjati, idampi dhamme ratanaṃ paṇītaṃ;

【没有其他的禅定，可以与之相比。确实在正法（达摩）中，具备这样的珍宝。】

没有能等同这种三摩地的，这也是法中最殊胜的珍宝。

｛没有能等同这种禅定的。｝

这种禅定无与伦比。在正法中，能找到这种珍宝。

Etena saccena suvatthi hotu.

【凭借这真实的道理，愿一切都安乐。】

因为这是真理，愿一切都有幸福。

｛依据这真理便有吉祥。｝

但愿凭借这一真理，获得幸福。

229.

Ye puggalā aṭṭha sataṃ pasatthā, cattāri etāni yugāni honti;

【⑥ 值得称赞的各位善人，即四双八辈圣者。】

在各位善人中，被称赞的有八种人，他们就是四双（圣者）。

｛八辈善人都受称赞，这些僧众有四双；｝

为贤者称颂的四双八贤圣，

Te dakkhiṇeyyā sugatassa sāvakā, etesu dinnāni mahapphalāni; Idampi saṅghe ratanaṃ paṇītaṃ,

【他们是善逝（佛陀）的弟子，值得奉献供养。在僧伽（僧团）中，具备这样的珍宝。】

他们是善逝的弟子，是值得接受供养的人，布施给他们会有大果报，这也是僧伽中最殊胜的珍宝。

｛弟子们应该布施给善逝的（弟子），布施给他们有大果报，这就是殊胜的僧宝。｝

是善逝的声闻，值得施舍。向他们施舍将获得大功果。在僧团中，能找到这种珍宝。

etena saccena suvatthi hotu.

【凭借这真实的道理，愿一切都安乐。】

因为这是真理，愿一切都有幸福。

｛依据这真理便有吉祥。｝

但愿凭借这一真理，获得幸福。

230.

Ye suppayuttā manasā daḷhena, nikkāmino gotamasāsanamhi;

【⑦ 以坚固心远离贪欲，信奉乔达摩之法。】

专心忆念并持有坚固的心，信奉乔达摩教法的人，

｛持心意坚固并善于精进，在乔达摩教法中无欲的人；｝

他们摒弃欲爱，专心致志，遵行乔达摩的教诲，

Te pattipattā amataṃ vigayha, laddhā mudhā nibbutiṃ [nibbuti (ka.)] bhuñjamānā; Idampi saṅghe ratanaṃ paṇītaṃ,

【已经证得所应证得的，悟入不生不灭的境界。得到这种无烦恼的状态，证悟涅槃的安乐。在僧伽（僧团）中，具备这样的珍宝。】

他们证得了最高的［涅槃］、进入了不死（永生）的境界、获得了无偿的解脱，享受着寂静的安乐，这也是僧伽中最殊胜的珍宝。

｛他们应该到达甘露（不死）之门，已经得到无负担地享受寂静禅定，这就是殊胜的僧宝。｝

达到至高目的，进入永恒，享受寂静之乐。在僧团中，能找到这种珍宝。

etena saccena suvatthi hotu.

【凭借这真实的道理，愿一切都安乐。】

因为这是真理，愿一切都有幸福。

｛依据这真理便有吉祥。｝

但愿凭借这一真理，获得幸福。

231.

Yathindakhīlo pathavissito [padavissito (ka. sī.), paṭhaviṃ sito (ka. sī. syā. kaṃ. pī.)] siyā,

【⑧ 宛如巨大的石柱，坚固地立在地上。】

譬如城门前的巨大柱子，被打入大地时，

｛恰似因陀罗柱（帝柱）依立在大地上，｝

犹如打入土中的因陀罗柱，

catubbhi vātehi asampakampiyo; Tathūpamaṃ sappurisaṃ vadāmi, yo ariyasaccāni avecca passati; Idampi saṅghe ratanaṃ paṇītaṃ,

【不被四方来的风吹动，（他们）深刻地见到圣谛。佛陀的弟子也是这样，他们是最好的善人。在僧伽（僧团）中，具备这样的珍宝。】

如同不被四方来的风动摇，我说（圣者）就像那深刻观察圣谛的人，这也是僧伽中最殊胜的珍宝。

｛四方来的风不能吹动；如此不动的各位圣者，这些能谛观（真理）的被称为善人，这就是殊胜的僧宝。｝

四方来风吹不动，我称这样的人为贤者，他完全领悟了圣谛。在僧团中，能找到这种珍宝。

etena saccena suvatthi hotu.

【凭借这真实的道理，愿一切都安乐。】

因为这是真理，愿一切都有幸福。

｛依据这真理便有吉祥。｝

但愿凭借这一真理，获得幸福。

232.

Ye ariyasaccāni vibhāvayanti, gambhīrapaññena sudesitāni;

【⑨ 深刻理解圣谛的人，被智者所善巧引导。】

依靠甚深的智慧，善于理解（佛陀）妙说的圣谛的人，

｛具有甚深智慧者善巧地开示，明了诸圣谛的仁者；｝

他们通晓智慧深邃者教诲的圣谛，

Kiñcāpi te honti bhusaṃ pamattā, na te bhavaṃ aṭṭhamamādiyanti; Idampi saṅghe ratanaṃ paṇītaṃ,

【即使（曾）非常放逸，也不会再受第八次轮回之生。在僧伽（僧团）中，具备这样的珍宝。】

即使是非常放逸的人，也绝对不会再受第八次轮回之生。这也是僧伽中最殊胜的珍宝。

｛如果他们屡屡有所放逸，他们也不会再取第八次的轮回存在（有），这就是殊胜的僧宝。｝

即使漫不经心，也不再会有第八次再生。在僧团中，能找到这种珍宝。

etena saccena suvatthi hotu.

【凭借这真实的道理，愿一切都安乐。】

因为这是真理，愿一切都有幸福。

｛依据这真理便有吉祥。｝

但愿凭借这一真理，获得幸福。

233.

Sahāvassa dassanasampadāya [sahāvasaddassanasampadāya (ka.)], tayassu dhammā jahitā bhavanti;

【⑩ 具足正见而（与僧团）共住的人，他们永久地舍弃三种法：】

他们同时成就了正见并舍弃了三件事：

｛他们共同具备了正见成就，他们确实能舍弃三种法：｝

为了获得真谛，他摒弃三法：

Sakkāyadiṭṭhi vicikicchitañca, sīlabbataṃ vāpi yadatthi kiñci.

【萨迦耶见（我见/身见）、疑见、以及戒禁取见。】

即是萨迦耶见（我见/身见）、疑、戒禁取见。

｛舍去各种认为“我”真实存在的萨迦耶见（身见），怀疑以及戒禁取见。｝

有（我）身见、疑惑和（执着于外道的）戒规礼仪（戒禁取见）。

234.

Catūhapāyehi ca vippamutto, chaccābhiṭhānāni [cha cābhiṭhānāni (sī. syā.)] bhabba kātuṃ [abhabbo kātuṃ (sī.)]; Idampi saṅghe ratanaṃ paṇītaṃ,

【他解脱了四种恶趣，不再造作六种逆罪。在僧伽（僧团）中，具备这样的珍宝。】

他远离了四种恶趣，不犯六种逆罪，这也是僧伽中最殊胜的珍宝。

｛更能从四恶趣中解脱，并且能不犯六种重罪（逆罪），这就是殊胜的僧宝。｝

他摆脱四恶趣，不可能犯六大罪（逆罪）。在僧团中，能找到这种珍宝。

（注：四恶趣，即：⑴ 地狱、⑵ 饿鬼道、⑶ 傍生（畜生）、⑷ 阿修罗。六逆罪，即：⑴ 杀母、⑵ 杀父、⑶ 杀阿罗汉、⑷ 以恶心出佛身血、⑸ 破和合僧团、⑹ 永久信奉外道邪师。）

etena saccena suvatthi hotu.

【凭借这真实的道理，愿一切都安乐。】

因为这是真理，愿一切都有幸福。

｛依据这真理便有吉祥。｝

但愿凭借这一真理，获得幸福。

235.

Kiñcāpi so kamma [kammaṃ (sī. syā. kaṃ. pī.)] karoti pāpakaṃ, kāyena vācā uda cetasā vā;

【⑪ 通过身、语、心——】

他虽然造作了身、语、意的恶业，

｛假使他们以身、语，更以心意行作恶业；｝

倘若他的身、言或心犯了罪过，

Abhabba [abhabbo (bahūsu)] so tassa paṭicchadāya [paṭicchādāya (sī.)], abhabbatā diṭṭhapadassa vuttā; Idampi saṅghe ratanaṃ paṇītaṃ,

【他所造作的恶业，全都不会覆盖隐藏。已见道的智慧者，没有隐藏的行为。在僧伽（僧团）中，具备这样的珍宝。】

他不会隐藏那些（恶业），这被称为见到涅槃（道迹）的人的特性，这也是僧伽中最殊胜的珍宝。

｛不会隐藏（恶业）而是去忏悔，这就是见到涅槃门径者的表现，这就是殊胜的僧宝。｝

他不可能隐瞒，因为据说对于有见识（已见道）的人，这是不可能的。在僧团中，能找到这种珍宝。

etena saccena suvatthi hotu.

【凭借这真实的道理，愿一切都安乐。】

因为这是真理，愿一切都有幸福。

｛依据这真理便有吉祥。｝

但愿凭借这一真理，获得幸福。

236.

Vanappagumbe yatha [yathā (sī. syā.)] phussitagge, gimhānamāse paṭhamasmiṃ [paṭhamasmi (?)] gimhe;

【⑫ 犹如初夏时——丛林中花朵绽放，】

犹如夏天初临时，林中各种树木开花，

｛恰似夏季的第一个月（初夏），如同树林丛中花儿盛开；｝

正如初夏树丛上鲜花盛开，

Tathūpamaṃ dhammavaraṃ adesayi [adesayī (sī.)], nibbānagāmiṃ paramaṃ hitāya;

【（佛陀）宣说了殊胜的正法，指引了通往涅槃之路，为了众生无上的利益。】

就像那样，他为了施予最上的利益，宣说了能到达涅槃的最殊胜的正法。

｛为了宣说第一等的利益之法，如此殊胜的法能引导至涅槃；｝

他教诲通向涅磐的无上之法，使人受益。

Idampi buddhe ratanaṃ paṇītaṃ,

【确实在佛陀那里，具备这样的珍宝。】

这也是在佛陀（所教导）中最殊胜的珍宝。

｛这就是殊胜的佛宝。｝

在佛陀那里，能找到这种珍宝。

etena saccena suvatthi hotu.

【凭借这真实的道理，愿一切都安乐。】

因为这是真理，愿一切都有幸福。

｛依据这真理便有吉祥。｝

但愿凭借这一真理，获得幸福。

237.

Varo varaññū varado varāharo, anuttaro dhammavaraṃ adesayi; Idampi buddhe ratanaṃ paṇītaṃ,

【⑬ 他证悟了最殊胜的（涅槃）——传授了最殊胜的（法），引导了最殊胜的（道）。这位无上士宣说了无上殊胜的正法。确实在佛陀那里，具备这样的珍宝。】

这位了知最殊胜、给予最殊胜、带来最殊胜的无上士（佛陀），宣说了最殊胜的正法，这也是在佛陀（所教导）中最殊胜的珍宝。

｛殊胜者、了知殊胜者、给予殊胜者、带来殊胜者、无上者，宣说了殊胜之法，这就是殊胜的佛宝。｝

这位无上者知道无上物，给予无上物，带来无上物。这位无上士教诲无上之法。在佛陀那里，能找到这种珍宝。

etena saccena suvatthi hotu.

【凭借这真实的道理，愿一切都安乐。】

因为这是真理，愿一切都有幸福。

｛依据这真理便有吉祥。｝

但愿凭借这一真理，获得幸福。

238.

Khīṇaṃ purāṇaṃ nava natthi sambhavaṃ,

【⑭ 旧的业已经穷尽，新的业不再生起。】

穷尽了之前的业（因），不再生起新的业（因），对于未来的轮回之生不再贪求，

｛旧的业已经穷尽，新的业还未生起，｝

旧业已铲除，新业不再生。

virattacittāyatike bhavasmiṃ; Te khīṇabījā avirūḷhichandā, nibbantntti dhīrā yathāyaṃ [yathayaṃ (ka.)] padīpo; Idampi saṅghe ratanaṃ paṇītaṃ,

【心不再执着于未来的生命，智者断除了新生的种子。贪欲之心已灭除，犹如油灯熄灭。在僧伽（僧团）中，具备这样的珍宝。】

断除了“生”的种子，不再期望（轮回）的生长，贤德的他们如同油灯（油尽灯枯）般进入涅槃，这也是僧伽中最殊胜的珍宝。

｛对于未来，心已远离贪着；（轮回的）种子已经穷尽，（再生）的欲望不再增长，贤者如同灯火熄灭般寂灭，这就是殊胜的僧宝。｝

他们心厌来生，毁弃种子，意志坚定，欲望无增，犹如一盏油灯（熄灭）。在僧团那里，能找到这种珍宝。（注：郭良鋆译文将“僧伽”误译为“佛陀”。Pali原文是 saṅghe ratanaṃ paṇītaṃ）

etena saccena suvatthi hotu.

【凭借这真实的道理，愿一切都安乐。（此括号内文字非经文原文，应为后人添加的科判或说明，按原文格式保留并翻译：佛说完此经后，萨迦天王等听闻佛法心生欢喜，顶礼三宝。愿一切众生信受奉行得到大安乐，随即在佛前用偈颂赞叹三宝说：）】

因为这是真理，愿一切都有幸福。

｛依据这真理便有吉祥。｝

但愿凭借这一真理，获得幸福。

239.

Yānīdha bhūtāni samāgatāni, bhummāni vā yāni va antalikkhe;

【⑮ 天空或地上，来聚集的各位神祇。】

聚集在此处的各种鬼神，地上的、空中的，所有鬼神们，

｛各位鬼神聚集来到此处，无论是地上的还是空中的；｝

或是地上的，或是天上的。所有众生都聚集在这里。

Tathāgataṃ devamanussapūjitaṃ, buddhaṃ namassāma suvatthi hotu.

【我们应当礼敬，圆满的佛陀世尊。他是人天所信奉的，愿一切都安乐。】

我们如此归命于天神和人类所尊敬的佛陀。愿他们（鬼神们）都能获得幸福。

｛如来应受人天尊敬，礼敬佛陀的有情都能获得吉祥。｝

让我们向神和人崇敬的如来佛陀致敬，但愿获得幸福。

240.

Yānīdha bhūtāni samāgatāni, bhummāni vā yāni va antalikkhe;

【⑯ 天空或地上，来聚集的各位神祇。】

聚集在此处的各种鬼神，地上的、空中的，所有鬼神们，

｛各位鬼神聚集来到此处，无论是地上的还是空中的；｝

或是地上的，或是天上的。所有众生都聚集在这里。

Tathāgataṃ devamanussapūjitaṃ, dhammaṃ namassāma suvatthi hotu.

【我们应当礼敬，圆满的正法（达摩）。它是人天所信奉的，愿一切都安乐。】

我们如此归命于天神和人类所尊敬的正法。愿他们（鬼神们）都能获得幸福。

｛如来的（法）应受人天尊敬，礼敬正法的有情都能获得吉祥。｝

让我们向神和人崇敬的如来正法致敬，但愿获得幸福。

241.

Yānīdha bhūtāni samāgatāni, bhummāni vā yāni va antalikkhe;

【⑰ 天空或地上，来聚集的各位神祇。】

聚集在此处的各种鬼神，地上的、空中的，所有鬼神们，

｛各位鬼神聚集来到此处，无论是地上的还是空中的；｝

或是地上的，或是天上的。所有众生都聚集在这里。

Tathāgataṃ devamanussapūjitaṃ, saṅghaṃ namassāma suvatthi hotūti.

【我们应当礼敬，圆满的僧伽（僧团）。它是人天所信奉的，愿一切都安乐。（此括号内文字非经文原文，按原文格式保留并翻译：坚信真理，愿没有痛苦！坚信真理，愿没有恐惧！坚信真理，愿没有疾病！）】

我们如此归命于天神和人类所尊敬的僧伽。愿他们（鬼神们）都能获得幸福。

｛（僧伽是）供奉如来及人天的，礼敬僧伽的有情都能获得吉祥。｝

让我们向神和人崇敬的如来僧团致敬，但愿获得幸福。

Ratanasuttaṃ paṭhamaṃ niṭṭhitaṃ.

三宝经 ～小品‧第一经终

～《小部经典‧经集‧小品‧Ratanasutta 三宝经》(Snp 13, 224-241)

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【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《5》Suttanipātapāḷi 经集 (Snp 1-73, 1-1155)/2. Cūḷavagga 小品 (Snp 13-26, 224-406)”

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【经名】 2.2 Āmagandhasutta 荤腥经 (Snp 14, 242-255)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Āmagandhasuttaṃ

242.

“Sāmākaciṅgūlakacīnakāni ca, pattapphalaṃ mūlaphalaṃ gavipphalaṃ;

Dhammena laddhaṃ satamasnamānā [satamasamānā (sī. pī.), satamassamānā (syā. kaṃ.)], na kāmakāmā alikaṃ bhaṇanti.

☸---------------------------------------------------------------------

第二章 荤腥经

“那些食用正当取得的娑摩迦，金古罗迦，支那迦（均是植物名）和叶果，根果，藤果的人，他们不为了感官欲望而说谎。

☸.....................................................................

二 臭秽经

［苦行婆罗门帝须向迦叶佛说］

“稷米、谷物和支那豆，叶果、根果和藤蔓果实，

各位善人如法获得而食用，（他们）不讲虚假的话，不贪求感官欲乐。（一）

☸.....................................................................

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243.

“Yadasnamāno sukataṃ suniṭṭhitaṃ, parehi dinnaṃ payataṃ paṇītaṃ;

Sālīnamannaṃ paribhuñjamāno, so bhuñjasī kassapa āmagandhaṃ.

☸---------------------------------------------------------------------

“吃别人施舍的，精心制作的精美食品，吃稻米制作的食品，迦叶啊！这样的人吃荤腥。

☸.....................................................................

善于烹煮调理，食用他人清净布施的美味，

有人还食用各种米饭，（帝须）对迦叶说你这是吃臭秽。（二）

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244.

“Na āmagandho mama kappatīti, icceva tvaṃ bhāsasi brahmabandhu;

Sālīnamannaṃ paribhuñjamāno, sakuntamaṃsehi susaṅkhatehi;

Pucchāmi taṃ kassapa etamatthaṃ, kathaṃ pakāro tava āmagandho”.

☸---------------------------------------------------------------------

“你说道‘荤腥对我不适宜。’梵天的亲属啊！而你又吃精心制作的鸟肉米饭，迦叶啊！我问个问题，你说的荤腥是什么？”

☸.....................................................................

（帝须说：）梵天的亲属婆罗门啊，（你）善于烹煮调理，

还吃米饭和鸟肉，（但你却说）‘吃荤腥的人我不允许（接近）’？

我问你迦叶这个道理，你所说的臭秽究竟是什么？（三）

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245.

“Pāṇātipāto vadhachedabandhanaṃ, theyyaṃ musāvādo nikativañcanāni ca;

Ajjhenakuttaṃ [ajjhena kujjaṃ (sī. pī.)] paradārasevanā, esāmagandho na hi maṃsabhojanaṃ.

☸---------------------------------------------------------------------

“毁灭生命，杀戮，砍伤，捆绑，偷盗，说谎，行骗，欺诈，虚伪，与他人之妻同居，荤腥是这些行为，而不是食用肉类。

☸.....................................................................

杀生、宰割并用绳索捆绑，盗取财物、说妄语和欺诈，

研习邪恶歪曲之说、奸淫他人妇女，这样的行为才是臭秽，

臭秽并非因为吃肉。（四）

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246.

“Ye idha kāmesu asaññatā janā, rasesu giddhā asucibhāvamassitā [asucīkamissitā (sī. syā. kaṃ. pī.)];

Natthikadiṭṭhī visamā durannayā, esāmagandho na hi maṃsabhojanaṃ.

☸---------------------------------------------------------------------

“放纵欲爱，贪食美味，沾染污垢，信奉虚无（断灭见），不公正，难以顺应（真理），荤腥是这些，而不是食用肉类。

☸.....................................................................

在这个世间对各种欲望不自我克制，贪求各种滋味、行为不清净，

持有邪恶的断灭见或常见、难以教化引导，（这些才是臭秽），

吃肉不是真正的臭秽。（五）

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247.

“Ye lūkhasā dāruṇā piṭṭhimaṃsikā [ye lūkharasā dāruṇā parapiṭṭhimaṃsikā (ka.)], mittadduno nikkaruṇātimānino;

Adānasīlā na ca denti kassaci, esāmagandho na hi maṃsabhojanaṃ.

☸---------------------------------------------------------------------

“粗暴，鲁莽，背后骂人，背叛朋友，冷酷，骄傲，吝啬，不肯向任何人施舍，荤腥是这些，而不是食用肉类。

☸.....................................................................

粗暴冷酷、惯于暗中伤人，背叛朋友、非常傲慢、没有慈悲怜悯心，

吝啬从来不施行布施，（这些才是臭秽），

吃肉不是真正的臭秽。（六）

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248.

“Kodho mado thambho paccupaṭṭhāpanā [paccuṭṭhāpanā ca (sī. syā.), paccuṭṭhāpanā (pī.)], māyā usūyā bhassasamussayo ca;

Mānātimāno ca asabbhi santhavo, esāmagandho na hi maṃsabhojanaṃ.

☸---------------------------------------------------------------------

“恚怒，迷醉，固执，偏颇，欺诳，妒忌，吹牛，骄傲自大，与恶人交往，荤腥是这些，而不是食用肉类。

☸.....................................................................

忿怒、骄慢、固执己见、有反抗心，谄媚、歪曲、嫉妒、自我夸耀，

亲近各种不善的人、有极大的我慢，（这些才是臭秽），

吃肉不是真正的臭秽。（七）

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249.

“Ye pāpasīlā iṇaghātasūcakā, vohārakūṭā idha pāṭirūpikā [pātirūpikā (?)];

Narādhamā yedha karonti kibbisaṃ, esāmagandho na hi maṃsabhojanaṃ.

☸---------------------------------------------------------------------

“那些卑鄙的人在世上作恶，他们品行恶劣，负债累累，造谣诽谤，弄虚作假，荤腥是这些，而不是食用肉类。

☸.....................................................................

欠债不还、作恶和毁谤他人，奸商欺诈、言语虚伪，

在世间作恶的最下等的人，（这些才是臭秽），

吃肉不是真正的臭秽。（八）

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250.

“Ye idha pāṇesu asaññatā janā, paresamādāya vihesamuyyutā;

Dussīlaluddā pharusā anādarā, esāmagandho na hi maṃsabhojanaṃ.

☸---------------------------------------------------------------------

“那些人在世上对众生肆无忌惮，夺取他人财物却又伤害他人身体，邪恶，残忍，粗暴，无礼，荤腥是这些，而不是食用肉类。

☸.....................................................................

对各种众生没有约束（随意伤害），夺取他人财物并施加伤害，

没有戒行、残忍、行为不仁，（这些才是臭秽），

吃肉不是真正的臭秽。（九）

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251.

“Etesu giddhā viruddhātipātino, niccuyyutā pecca tamaṃ vajanti ye;

Patanti sattā nirayaṃ avaṃsirā, esāmagandho na hi maṃsabhojanaṃ.

☸---------------------------------------------------------------------

“那些人贪婪，充满杀机，经常作恶，因此，他们死后走向黑暗，头朝下堕入地狱。荤腥是这些，而不是食用肉类。

☸.....................................................................

贪求各种欲望、多行侵害之事，常做恶事、死后到达黑暗（恶趣），

这些有情会堕入地狱，（这些才是臭秽），

吃肉不是真正的臭秽。（十）

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252.

“Na macchamaṃsānamanāsakattaṃ [na macchamaṃsaṃ na anāsakattaṃ (sī. aṭṭha mūlapāṭho), na maṃcchamaṃsānānāsakattaṃ (syā. ka.)], na naggiyaṃ na muṇḍiyaṃ jaṭājallaṃ;

Kharājināni nāggihuttassupasevanā, ye vāpi loke amarā bahū tapā;

Mantāhutī yaññamutūpasevanā, sodhenti maccaṃ avitiṇṇakaṅkhaṃ.

☸---------------------------------------------------------------------

“（不吃）鱼肉，（或进行）斋戒，裸体，削发，束发，身上涂灰，穿粗皮衣，侍奉祭火，世上许多（所谓的能达到）不朽的苦行，（念诵）颂诗，（献上）供奉，（举行）祭祀，顺应节气（修行），所有这些都不能净化一个没有摆脱疑惑的人

☸.....................................................................

不吃肉、断食、裸体修行，结发髻、身涂灰尘、穿着兽皮，

侍奉祭火、在世间进行供养，为了获得不死而进行的许多苦行，

（念诵）真言、举行祭祀和牺牲，不分季节地激烈修行——

（如果内心）没有度脱疑惑，（依靠这些）并不能成为清净的人。（十一）

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253.

“Yo tesu [sotesu (sī. pī.)] gutto viditindriyo care, dhamme ṭhito ajjavamaddave rato;

Saṅgātigo sabbadukkhappahīno, na lippati [na limpati (syā. kaṃ ka.)] diṭṭhasutesu dhīro”.

☸---------------------------------------------------------------------

“智者守护感官，控制感官，立足于正法，喜欢正直与温和。他摆脱束缚，抛却一切痛苦，不执著于所见所闻。”

☸.....................................................................

守护（感官）通路、善于行持根律仪，本质真实、性情柔软、喜爱真谛之法，

断除一切痛苦、去除执着，这样的贤者对所见所闻没有执着。”（十二）

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254.

Iccetamatthaṃ bhagavā punappunaṃ, akkhāsi naṃ [taṃ (sī. pī.)] vedayi mantapāragū;

Citrāhi gāthāhi munī pakāsayi, nirāmagandho asito durannayo.

☸---------------------------------------------------------------------

“世尊（这里是指迦叶佛）就这样反复讲述这个道理，这位摆脱荤腥（指恶行而非肉食），无所执着，难以效仿的牟尼用各种偈颂阐明这个道理，这位通晓颂诗者（指向迦叶问话的婆罗门帝须）明白了（真正的荤腥是恶行）这个道理。

☸.....................................................................

这个道理，世尊（迦叶佛）反复说明，

让那些通晓吠陀的人（如帝须）了解；

牟尼（迦叶佛）用各种偈颂宣说，（帝须）知道了这个道理，

（明白了）无所执着就没有（真正的）臭秽。（十三）

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255.

Sutvāna buddhassa subhāsitaṃ padaṃ, nirāmagandhaṃ sabbadukkhappanūdanaṃ;

Nīcamano vandi tathāgatassa, tattheva pabbajjamarocayitthāti.

Āmagandhasuttaṃ dutiyaṃ niṭṭhitaṃ.

☸---------------------------------------------------------------------

“听了佛陀（这里是指迦叶佛）讲述的这些摆脱（真正）荤腥（恶行）、排除痛苦的妙语，他（帝须）谦恭地向如来（这里是指迦叶佛）致敬，当场选择出家。

☸.....................................................................

佛陀开示善妙之法为了除苦，开示了（通往）涅槃、没有（真正）臭秽的言教，

帝须谦虚地顶礼如来（迦叶佛），当场请求成为沙门。（十四）

臭秽经终

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《5》Suttanipātapāḷi 经集 (Snp 1-73, 1-1155)/2. Cūḷavagga 小品 (Snp 13-26, 224-406)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.3 Hirisutta 惭经 (Snp 15, 256-260)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Hirisuttaṃ

256.

Hiriṃ tarantaṃ vijigucchamānaṃ, tavāhamasmi [sakhāhamasmi (sī. syā. kaṃ. pī.)] iti bhāsamānaṃ;

Sayhāni kammāni anādiyantaṃ, neso mamanti iti naṃ vijaññā.

☸---------------------------------------------------------------------

第三章 羞耻经

一个不知羞耻又蔑视羞耻的人说道：“我是你的朋友。”但他从不做力所能及的事。智者知道：“这样的人不是我的朋友。”

☸.....................................................................

三 惭经

超越了惭愧心、令人嫌恶的人，若言我为汝之友

不引受自所作业 彼非我友应须知 （一）

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257.

Ananvayaṃ [atthanvayaṃ (ka.)] piyaṃ vācaṃ, yo mittesu pakubbati;

Akarontaṃ bhāsamānaṃ, parijānanti paṇḍitā.

☸---------------------------------------------------------------------

总是对朋友说些无用的甜言蜜语，智者知道这种人是只说不做的。

☸.....................................................................

口说动听的话语却不伴随实际行动，对各位朋友这样说话的人，

只知言而不实行 此诸贤者皆识知 （二）

☸.....................................................................

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258.

Na so mitto yo sadā appamatto, bhedāsaṅkī randhamevānupassī;

Yasmiñca seti urasīva putto, sa ve mitto yo parehi abhejjo.

☸---------------------------------------------------------------------

热衷于寻找（友谊）裂痕、挑剔过错的人不是朋友；而和他相处就像儿子安稳地睡在母亲怀中那样（令人安心），这样的人才是真正的朋友，不会被别人离间。

☸.....................................................................

（有些人）总是疑虑恐惧不和，只见他人过失，这不是（真正的）朋友。

我身依彼如母子 不坏他人真实友 （三）

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259.

Pāmujjakaraṇaṃ ṭhānaṃ, pasaṃsāvahanaṃ sukhaṃ;

Phalānisaṃso bhāveti, vahanto porisaṃ dhuraṃ.

☸---------------------------------------------------------------------

想要获得（善的）果报的人，肩负起人生的职责，勤奋努力，由此产生快乐和幸福，带来荣誉。

☸.....................................................................

（能引生）令人称赞的（善果）和未来的涅槃果，

期待者为通学人

为人担负为喜悦 精进修习生原因 （四）

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260.

Pavivekarasaṃ pitvā, rasaṃ upasamassa ca;

Niddaro hoti nippāpo, dhammapītirasaṃ pivanti.

Hirisuttaṃ tatiyaṃ niṭṭhitaṃ.

☸---------------------------------------------------------------------

品尝了隐居和寂静的美味，摆脱了恐惧。涤除了罪恶，进而品尝正法的美味。

☸.....................................................................

（品尝）远离（尘嚣）的隐居之味、寂静（涅槃）之味，

已饮定味心欢喜

永断烦恼及诸恶 名为饮味法喜者 （五）

惭经终

☸.....................................................................

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2560.5.7 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《5》Suttanipātapāḷi 经集 (Snp 1-73, 1-1155)/2. Cūḷavagga 小品 (Snp 13-26, 224-406)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.4 Maṅgalasutta 吉祥经 (Snp 16, 261-272)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Maṅgalasuttaṃ

吉祥经

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.

【译者不详‧心法师校对：我是这样听说的，那时佛陀住在舍卫城，祇树给孤独园。】

悟醒译：我是这样听说的。那时世尊住在舍卫城祇树给孤独园。

（斯里兰卡留学者‧李荣熙译：我是这样听说的，那时，佛陀住在舍卫城祇陀园给孤独精舍。）

法舫法师译：我是这样听说的，那时，佛陀在舍卫国祇树给孤独园。

［葛印卡内观开示：我是这样听说的，那时，世尊在舍卫城的祇树给孤独园，］

摘自《经集》郭良鋆译：我是这样听说的，从前，世尊曾经住在舍卫城给孤独园的逝多林里。

｛云庵译：我是这样听说的。那时，世尊住在舍卫城祇树给孤独园。｝

Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami;

【那时有一位天人，在后半夜时分，身上发出各种光明，遍照祇树园林，】

那时，一位非常美丽的天神，在深夜时分，（身光）光辉照亮整个祇树园，来到佛陀的住所。

（当时已是深夜，在后半夜时分，有一位光明天神，遍照祇树园林，来到佛陀的住所。）

那时有一位天人，在后半夜时分，身上发出各种光明遍照祇树园林。

［在后半夜时分，一位遍身光明的女天神，遍照祇陀林园，来到佛陀的住所。］

这天夜晚即将消逝时，有一位美丽的神灵照亮整座逝多林，走到世尊那里，

｛当时有一位容貌姿态美丽的天神，在午夜过后，（身光）遍照祇树园的各个角落。他接近到世尊面前，｝

upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā bhagavantaṃ gāthāya ajjhabhāsi –

【来到佛前顶礼，然后退到一旁站立，用偈颂对佛陀说：】

到达后向佛陀问候行礼，站在一旁。站在一旁的那位天神用以下的偈颂对佛陀说道：

（到达后，顶礼世尊，站在一旁。天神站在一旁后，用偈颂对世尊说道：）

来到佛陀的住所。到达后顶礼世尊，然后退到一旁站立，用偈颂对佛陀说道：

［到达后顶礼世尊，站在一旁。天神站在一旁后，用偈颂对世尊说道：］

行礼问安，站在一旁。然后，这位神灵用偈颂对世尊说道：

｛敬礼世尊，站在一旁。天神用偈颂对世尊说：｝

261.

“Bahū devā manussā ca, maṅgalāni acintayuṃ;

Ākaṅkhamānā sotthānaṃ, brūhi maṅgalamuttamaṃ”.

【“各位天神和世间的人们，都在思索什么是吉祥之事；他们祈求各种福报，请您开示最殊胜的吉祥是什么？”】

“许多天神和众人，祈求最上的福德，思索着什么是吉祥，请佛陀开示说明什么是最高的吉祥。”

（“各位天神和世人，思索吉祥之事，渴望得到各种吉祥，什么是最高的吉祥？”）

“各位天神和世人，思索吉祥之事，希求获得幸福，什么是殊胜的吉祥？”

［“各位天神和世人，思索吉祥之事，渴望得到各种吉祥，什么是最高的吉祥？”］

“许多神和人思索吉祥。企求幸福，请你告诉我：什么是最高的吉祥？”

｛“各位天神和各位人们等，思念着什么是各种吉祥；仰望着能获得各种福报，请告诉我什么是最高的吉祥”｝

262.

“Asevanā ca bālānaṃ, paṇḍitānañca sevanā;

Pūjā ca pūjaneyyānaṃ [pūjanīyānaṃ (sī. syā. kaṃ. pī.)], etaṃ maṅgalamuttamaṃ.

【（这时佛陀慈悲地，用偈颂回答说：）“① 远离愚痴的人，亲近有智慧的人；供养值得供养的人，这就是真正殊胜的吉祥！】

［佛说：］“远离躲避愚痴的人，与贤圣的人交往，尊敬应当尊敬的人，这是最高的吉祥。

（世尊这样回答说：“不要接近愚痴的人，应当与智者交往，尊敬有德行的人，这是最高的吉祥！）

“远离愚痴的人，亲近有智慧的人，供养那些值得供养的人，这件事是殊胜的吉祥。

［“不要接近各位愚痴的人，要亲近各位有智慧的人，尊敬有德行的人，这称为最高的吉祥！］

“不与愚者交往，而与智者交往，崇敬值得崇敬的人，这是最高的吉祥。

｛“不要接近各位愚痴的人，要亲近各位贤德的人；供养值得供养的人，这是最上的吉祥。｝

263.

“Patirūpadesavāso ca, pubbe ca katapuññatā;

Attasammāpaṇidhi [attasammāpaṇīdhī (katthaci)] ca, etaṃ maṅgalamuttamaṃ.

【② 选择适宜的地方安住，是因往昔积累了善业；让自己立下正确的誓愿，这就是真正殊胜的吉祥！】

住在适当的地方，是因过去积累了善业，自己能持守正确的誓愿，这是最高的吉祥。

（居住在适宜的地方，是因往昔积累了善业，（今生）让自己置身于正道，这是最高的吉祥！）

安静地住在安适的地方，是由于曾经造作了福德善业，并且自己（今生）能修习善德，这件事是殊胜的吉祥。

［居住在适当的地方，是因积累了曾经造作的福德，自己能有正确的誓愿，这称为最高的吉祥！］

住在合适的地方，是因前生积有功德，（今生）能正确地引导自我（走向善道），这是最高的吉祥。

｛住在适当的地方，是因积累了前世的福德；自己能有正确的誓愿，这是最上的吉祥。｝

264.

“Bāhusaccañca sippañca, vinayo ca susikkhito;

Subhāsitā ca yā vācā, etaṃ maṅgalamuttamaṃ.

【③ 广博地学习、擅长技艺，谨慎地遵守各种行为规范（律仪）；能说善巧美好的言辞，这就是真正殊胜的吉祥！】

广博地学习、擅长技艺，善于学习各种行为规范（律仪），能说善巧美好的言辞，这是最高的吉祥。

（广博地学习、擅长技艺，严格持守各种禁戒，言谈能使人心情愉悦，这是最高的吉祥！）

普遍学习各种行为规范（律仪）、真实（的知识）与工巧（的技艺），以及善于言说，这件事是殊胜的吉祥。

［多闻（广学）与工巧（技艺），善于持守各种禁戒，言谈能说各种善语，这称为最高的吉祥！］

学问渊博，技能高超，（戒律）训练有素，富有教养（指遵守律仪），善于言辞（说善语），这是最高的吉祥。

｛多闻与工巧（技艺），（善于）调伏（烦恼）与善于学习（律仪）；多说各种善语，这是最上的吉祥。｝

265.

“Mātāpitu upaṭṭhānaṃ, puttadārassa saṅgaho;

Anākulā ca kammantā, etaṃ maṅgalamuttamaṃ.

【④ 孝顺奉养父母，养育爱护妻子和儿女；从事正当的、没有混乱的事业，这就是真正殊胜的吉祥！】

善于侍奉父母，养护自己的妻子儿女，安稳地从事（正当的）生计事业，这是最高的吉祥。

（善于奉养父母，爱护妻子与儿女，从事的事业要没有危害，这是最高的吉祥！）

侍奉父母，照顾好妻子与儿女，所做的事业没有牵累（指正当无混乱），这件事是殊胜的吉祥。

［孝养父母亲，善于保护妻（夫）与子女，（从事）正当的谋生方式、没有混乱不清，这称为最高的吉祥！］

侍奉父母，爱护妻儿，（从事的）工作（正当）有条不紊，这是最高的吉祥。

｛孝养父母，妻子儿女应当照顾好；（从事）正当的事业、没有混乱，这是最上的吉祥。｝

266.

“Dānañca dhammacariyā ca, ñātakānañca saṅgaho;

Anavajjāni kammāni, etaṃ maṅgalamuttamaṃ.

【⑤ 如法地进行布施，（慈爱地）帮助各位亲族；行为没有可以被指责之处，这就是真正殊胜的吉祥！】

（自身）行为清净并进行布施，爱护各位亲族，（从事的）生计事业没有可以被非难之处，这是最高的吉祥。

（（自身）行为清净并进行布施，帮助众亲眷，行为没有瑕疵，这是最高的吉祥！）

布施与（如法）修持，帮助亲眷属，所做的各种行为（事业）没有过错和罪咎，这件事是殊胜的吉祥。

［布施与（如法）修持，善待各位眷属，各种行为没有罪咎，这称为最高的吉祥！］

施舍，依照正法生活，爱护亲属，行为无可指责，这是最高的吉祥。

｛如法地进行布施，帮助各位亲戚；所做的各种行为（事业）没有罪过，这是最上的吉祥。｝

267.

“Āratī viratī pāpā, majjapānā ca saṃyamo;

Appamādo ca dhammesu, etaṃ maṅgalamuttamaṃ.

【⑥ 刻意远离、禁绝各种恶业，对饮酒有所节制；在（修习）正法方面毫不放逸，这就是真正殊胜的吉祥！】

远离各种导致恶趣的（行为），谨慎不要饮酒，对于（修习）正法毫不放逸，这是最高的吉祥。

（邪恶的行为必须禁止，谨慎不饮酒，对于（修习）正法不放逸，这是最高的吉祥！）

远离各种恶业，也不饮用各种酒类，对于（修习）正法不放逸，这件事是殊胜的吉祥。

［制止避免各种恶行，远离各种麻醉品（酒等），对于（修习）正法不放逸，这称为最高的吉祥！］

断绝罪恶，节制饮酒，努力在（修习）正法上不放逸，这是最高的吉祥。

｛不乐于各种恶行，并且自己远离饮酒；在（修习）各种（善）法上不放逸，这是最上的吉祥。｝

268.

“Gāravo ca nivāto ca, santuṭṭhi ca kataññutā;

Kālena dhammassavanaṃ [dhammasavaṇaṃ (katthaci), dhammasavanaṃ (sī. ka.)], etaṃ maṅgalamuttamaṃ.

【⑦ （待人）恭敬且谦逊，（对所得）知足并常怀感恩；在适宜的时候听闻正法，这就是真正殊胜的吉祥！】

虔诚恭敬而且自我谦逊，满足并且知道感恩，在适宜的时候听闻正法，这是最高的吉祥。

（（待人）恭敬而且谦让，（对所得）知足并且感恩，遇到适宜的时候听闻正法，这是最高的吉祥！）

尊敬（他人）与（自我）谦让，知足并常常感恩，依据时机听闻正法，这件事是殊胜的吉祥。

［尊敬（他人）与（自我）谦逊，知足与感恩，依据时机听闻正法，这称为最高的吉祥！］

恭敬，谦逊，知足，感恩，适时听闻正法，这是最高的吉祥。

｛敬重（他人）与（自我）谦让，（对所得）满足以及感恩；时时听闻妙法，这是最上的吉祥。｝

269.

“Khantī ca sovacassatā, samaṇānañca dassanaṃ;

Kālena dhammasākacchā, etaṃ maṅgalamuttamaṃ.

【⑧ （具足）忍耐与柔和受教的品质，去拜见（修行的）沙门；在适宜的时候讨论正法，这就是真正殊胜的吉祥！】

（态度）谦恭并有忍辱，去拜见沙门，在适宜的时候进行法义的谈论，这是最高的吉祥。

（（具足）忍耐而（性情）柔顺，参访各位沙门，在适宜的时候讨论信仰（正法），这是最高的吉祥！）

（具足）忍辱与柔和受教，（能）见到各位沙门，（适时）谈论正法，这件事是殊胜的吉祥。

［（具足）忍辱与（乐于）受教，（能）见到（修行的）圣者（沙门），依据时机讨论正法，这称为最高的吉祥！］

忍耐，（言行）柔和（易受教），与沙门交往（见面），适时讨论正法，这是最高的吉祥。

｛（具足）忍辱与柔和（易受教），会见各位沙门；时时进行法义的谈论，这是最上的吉祥。｝

270.

“Tapo ca brahmacariyañca, ariyasaccāna dassanaṃ;

Nibbānasacchikiriyā ca, etaṃ maṅgalamuttamaṃ.

【⑨ （修持）苦行（指精进修行）并实践梵行，如实地见到四圣谛；亲自证悟涅槃，这就是真正殊胜的吉祥！】

（精进）修习道行并实践梵行，审慎真实地见到圣谛，亲自实证涅槃，这是最高的吉祥。

（（通过）克己过清净的生活（梵行），修持八正道，（见到）圣谛并证悟涅槃，这是最高的吉祥！）

（修持）苦行（精进）与梵行，因而得以见到圣谛，证悟涅槃，这件事是殊胜的吉祥。

［精进修行与实践梵行，证悟各种圣谛，修行证得般涅槃，这称为最高的吉祥！］

（修持）苦行（精进），（实践）梵行，洞悉圣谛，实现涅磐，这是最高的吉祥。

｛修习苦行（精进）与梵行，善于观察四圣谛；亲自作证涅槃，这是最上的吉祥。｝

271.

“Phuṭṭhassa lokadhammehi, cittaṃ yassa na kampati;

Asokaṃ virajaṃ khemaṃ, etaṃ maṅgalamuttamaṃ.

【⑩ 接触世间的八法（利衰毁誉称讥苦乐）时，内心寂静不被撼动；（达到）无忧愁、无尘垢、安稳的状态，这就是真正殊胜的吉祥！】

虽然身处世间法中，他的心不被动摇，（达到）安稳、无忧愁、无尘垢（的状态），这是最高的吉祥。

（被世间八风吹动时心不动摇，无忧愁、无污染，宁静无烦恼，这是最高的吉祥！）

接触世间法时，内心寂静不被动摇，无忧愁、远离贪欲（尘垢），这件事是殊胜的吉祥。

［被世间八风吹动时心不动摇，无忧愁、无杂染（尘垢），宁静无恐惧，这称为最高的吉祥！］

思想不因接触世间诸事而动摇，摆脱忧愁，不染尘垢，安稳宁静，这是最高的吉祥。

｛接触各种世间法时，他的心不被动摇；（达到）安稳、远离尘垢和忧愁（的状态），这是最上的吉祥。｝

272.

“Etādisāni katvāna, sabbatthamaparājitā;

Sabbattha sotthiṃ gacchanti, taṃ tesaṃ maṅgalamuttaman”ti.

【⑪ 像这样修行了这些（吉祥）事的人，在任何地方都不会失败（堕落）；无论到哪里都能获得安稳，这才是他们最高的吉祥。”】

能够做到像这样的人，在什么地方都能不败，无论到哪里都非常幸运（安稳），他们（所成就的）是最高的吉祥。”

（依照这些（吉祥事）去行持的人，无论去哪里都不会失败，在一切地方都能得到福祉（安稳），这是最高的吉祥！”）

像这样修习了各种（吉祥）行为，因而能够没有堕落失败，随处都能得到安稳，所有这些事都是吉祥。”

［像这样修习了各种（吉祥）行为，能常处于不失败的境地，随处都能得到安稳，这称为最高的吉祥！”］

做到了这些（吉祥事）的人，无论在哪里都不可战胜（不失败），无论去哪里都安全（安稳），他们的吉祥是最高的。”

｛像这样修习了各种（吉祥）行为之后，在一切地方都不会失败；人人都能得到福祉（安稳），这是最上的吉祥。”｝

Maṅgalasuttaṃ catutthaṃ niṭṭhitaṃ.

吉祥经 ～小品‧第四经终

～《小部经典‧经集‧小品‧Maṅgalasutta 吉祥经》(Snp 16, 261-272)

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《5》Suttanipātapāḷi 经集 (Snp 1-73, 1-1155)/2. Cūḷavagga 小品 (Snp 13-26, 224-406)”

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【经名】 2.5 Sūcilomasutta 针毛经 (Snp 17, 273-275)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Sūcilomasuttaṃ

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā gayāyaṃ viharati ṭaṅkitamañce sūcilomassa yakkhassa bhavane. Tena kho pana samayena kharo ca yakkho sūcilomo ca yakkho bhagavato avidūre atikkamanti. Atha kho kharo yakkho sūcilomaṃ yakkhaṃ etadavoca – “eso samaṇo”ti. “Neso samaṇo, samaṇako eso. Yāvāhaṃ jānāmi [yāva jānāmi (sī. pī.)] yadi vā so samaṇo [yadi vā samaṇo (syā.)], yadi vā so samaṇako”ti [yadi vā samaṇakoti (sī. syā. pī.)].

Atha kho sūcilomo yakkho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato kāyaṃ upanāmesi. Atha kho bhagavā kāyaṃ apanāmesi. Atha kho sūcilomo yakkho bhagavantaṃ etadavoca – “bhāyasi maṃ, samaṇā”ti? “Na khvāhaṃ taṃ, āvuso, bhāyāmi; api ca te sapphasso pāpako”ti.

“Pañhaṃ taṃ, samaṇa, pucchissāmi. Sace me na byākarissasi, cittaṃ vā te khipissāmi, hadayaṃ vā te phālessāmi, pādesu vā gahetvā pāragaṅgāya khipissāmī”ti.

“Na khvāhaṃ taṃ, āvuso, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yo me cittaṃ vā khipeyya hadayaṃ vā phāleyya pādesu vā gahetvā pāragaṅgāya khipeyya. Api ca tvaṃ, āvuso, puccha yadākaṅkhasī”ti. Atha kho sūcilomo yakkho bhagavantaṃ gāthāya ajjhabhāsi –

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第五章 针毛夜叉经

我是这样听说的，从前，世尊曾住在迦耶城针毛夜叉地域的一个石榻上。那时，会罗夜叉和针毛夜叉从世尊附近经过。会罗夜叉对针毛夜叉说道：“这是一个沙门。”针毛夜叉说道：“他不是真沙门，他是假沙门。但我要弄清他到底是真沙门还是假沙门。”于是，针毛夜叉走向世尊。到了那里，他挨近世尊的身体。世尊挪开身体。针毛夜叉对世尊说道：“沙门！你怕我呀？”世尊回答到：“不，我并不怕你，朋友！不过接触你是不善的。”针毛夜叉说道：“我要问你一个问题，如果你回答不了，我将捣毁你的思想，撕碎你的心，提起你的双脚，把你扔到恒河对岸。”“朋友啊！在这包括天神、魔罗和梵天的世界里，在这包括沙门、婆罗门、天神和人类的众生中，我还没看见有谁能捣毁我的思想，撕碎我的心，提起我的双脚，把我扔到恒河对岸。朋友啊！你想问什么就问吧！”于是，针毛夜叉用偈颂对世尊说道：

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五 针毛夜叉经

我是这样听说的。那时，世尊住在伽耶村坦基塔曼遮（Ṭaṅkitamañca）的针毛夜叉的住所。

那时粗皮（会罗）夜叉与针毛夜叉经过世尊的附近。当时粗皮夜叉告诉针毛夜叉说：“这是一个沙

门。”（针毛夜叉说：）“他只是像个沙门而非真沙门。（等）我了解一下，他到底是沙门、还是像沙门的假沙门。”这时，针毛夜叉走

近世尊面前，走近后又更挨近世尊身旁。这时世尊将身体迴避开。（于是）针毛夜叉对世尊说：“沙门！

你害怕我吗？”（世尊答：）“朋友！我不是害怕你，只是厌恶接触你，所以我迴避。”“沙门！我将要问你。你如果不能

回答，我将使你的心错乱、或者撕裂你的心脏、或者抓住你的两脚投到恒河对岸去。”“朋友！在包

含天神、魔罗、梵天的世界乃至沙门、婆罗门、天神、人类等之中未曾见到能使我心错乱、撕裂我心脏、

或者抓住我两脚投到恒河对岸的人。但是，朋友！你如果想问，现在就可以问。”这时针毛夜叉用偈颂对世尊说：

☸.....................................................................

273.

“Rāgo ca doso ca kutonidānā, aratī ratī lomahaṃso kutojā;

Kuto samuṭṭhāya manovitakkā, kumārakā dhaṅkamivossajanti”.

☸---------------------------------------------------------------------

贪爱和忿怒从哪里作为根源而产生？不乐、喜爱和毛骨悚然（恐惧）从哪里生起？从哪里生起的心的思虑，（不断袭来）就像孩子们（用石头）驱赶乌鸦那样？”

☸.....................................................................

“贪欲和瞋恚是依什么因缘生起的？

喜爱和不喜爱是依什么因缘产生的？

各种心的思虑（善恶寻），又依什么而生起？

（不断袭来）如同孩童们驱赶乌鸦那样？” （一）

☸.....................................................................

☸*********************************************************************

274.

“Rāgo ca doso ca itonidānā, aratī ratī lomahaṃso itojā;

Ito samuṭṭhāya manovitakkā, kumārakā dhaṅkamivossajanti.

☸---------------------------------------------------------------------

“贪爱和忿怒从这里（指‘我’或‘自身’，见下节）作为根源而产生。不乐、喜爱和毛骨悚然（恐惧）从这里生起。从这里生起的心的思虑，（不断袭来）就像孩子们驱赶乌鸦那样。

☸.....................................................................

“贪欲和瞋恚依此（‘我’或‘自身’）为因缘而起，

喜爱和不喜爱依此为因缘而生，

各种心的思虑，依此（‘我’或‘自身’）而生起，

（不断袭来）如同孩童们驱赶乌鸦那样。 （二）

☸.....................................................................

☸*********************************************************************

274.

“Snehajā attasambhūtā, nigrodhasseva khandhajā;

Puthū visattā kāmesu, māluvāva vitatāvane.

☸---------------------------------------------------------------------

“它们（贪瞋等）由爱喜而生，由自我而生，如同榕树从其主干生出（气根）；它们广泛地执着于各种感官欲乐，如同蔓藤在森林中蔓延开来。

☸.....................................................................

“（贪爱、忿怒等）由自身的爱喜而生，

如同从榕树的主干生出（气根）；

它们广泛地执着于各种感官欲乐，

如同蔓藤在森林中蔓延遍布各处。 （三）

☸.....................................................................

☸*********************************************************************

275.

“Ye naṃ pajānanti yatonidānaṃ, te naṃ vinodenti suṇohi yakkha;

Te duttaraṃ oghamimaṃ taranti, atiṇṇapubbaṃ apunabbhavāyā”ti.

Sūcilomasuttaṃ pañcamaṃ niṭṭhitaṃ.

☸---------------------------------------------------------------------

“那些了知它们（贪瞋等）从哪里作为根源产生的人，就能将之根除。你听着，夜叉！他们渡过了这难以渡过的暴流（轮回），渡过了以往未曾渡过的（暴流），为了不再有未来的轮回之生。”

☸.....................................................................

“夜叉你仔细听！若人已了知，

烦恼依何生，彼能度烦恼，

难渡之暴流，前未曾度处，

已度，不再受诸有。” （四）

针毛夜叉经终

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《5》Suttanipātapāḷi 经集 (Snp 1-73, 1-1155)/2. Cūḷavagga 小品 (Snp 13-26, 224-406)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.6 Dhammacariyasutta 法行经 (Snp 18, 276-285)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Dhammacariyasuttaṃ

276.

Dhammacariyaṃ brahmacariyaṃ, etadāhu vasuttamaṃ;

Pabbajitopi ce hoti, agārā anagāriyaṃ.

☸---------------------------------------------------------------------

第六章 法行经

人们说，（如法地生活）法行和（清净的）梵行，这是最高的福祉；即使是已经从在家而出家到无家状态的人（也应如此）。

☸.....................................................................

六 法行经

（如法的）法行与（清净的）梵行，人们说这是最上的财富（福祉）；

从家而非家 出家应修持 （一）

☸.....................................................................

☸*********************************************************************

277.

So ce mukharajātiko, vihesābhirato mago;

Jīvitaṃ tassa pāpiyo, rajaṃ vaḍḍheti attano.

☸---------------------------------------------------------------------

如果他（指出家人）生性多言恶语，如同喜欢伤害（他人）的野兽，那么他的生活是邪恶的，他增长了自己的尘垢。

☸.....................................................................

若彼语粗语 如兽乐害人

彼命实更恶 唯自增尘垢 （二）

☸.....................................................................

☸*********************************************************************

278.

Kalahābhirato bhikkhu, mohadhammena āvuto;

Akkhātampi na jānāti, dhammaṃ buddhena desitaṃ.

☸---------------------------------------------------------------------

喜爱争论的比丘，被愚痴之法所覆盖，即使（佛陀）已经开示说明了，他也不理解佛陀所教导的正法。

☸.....................................................................

喜爱争斗的比丘，被愚痴之法所障碍，

佛所说之法 告之亦不知 （三）

☸.....................................................................

☸*********************************************************************

279.

Vihesaṃ bhāvitattānaṃ, avijjāya purakkhato;

Saṃkilesaṃ na jānāti, maggaṃ nirayagāminaṃ.

☸---------------------------------------------------------------------

（他）去伤害那些已经自我修习（有成就）的人，被无明所驱使，他不知道那导向地狱之路的杂染。

☸.....................................................................

加害自我修习有成的人，被无明所引领，

杂染至地狱 惛然之昧道 （四）

☸.....................................................................

☸*********************************************************************

280.

Vinipātaṃ samāpanno, gabbhā gabbhaṃ tamā tamaṃ;

Sa ve tādisako bhikkhu, pecca dukkhaṃ nigacchati.

☸---------------------------------------------------------------------

（他将）堕入恶趣，从一个子宫到另一个子宫（不断轮回），从一个黑暗走向另一个黑暗；像这样的比丘，死后必定遭受痛苦。

☸.....................................................................

他堕入恶趣（地狱等），从一个母胎到另一个母胎（轮回），

如斯之比丘 死后受诸苦 （五）

☸.....................................................................

☸*********************************************************************

281.

Gūthakūpo yathā assa, sampuṇṇo gaṇavassiko;

Yo ca evarūpo assa, dubbisodho hi sāṅgaṇo.

☸---------------------------------------------------------------------

正如堆积多年的粪坑，这样有罪过的人难以净化。

☸.....................................................................

恰如掉进粪坑里 污秽完全充满

长年受到污染 实在难以得到清净 （六）

☸.....................................................................

☸*********************************************************************

282.

Yaṃ evarūpaṃ jānātha, bhikkhavo gehanissitaṃ;

Pāpicchaṃ pāpasaṅkappaṃ, pāpaācāragocaraṃ.

☸---------------------------------------------------------------------

比丘们啊！你们要知道，这种人执着家庭、有罪恶的欲望、罪恶的思想、罪恶的品行。

☸.....................................................................

各位比丘应知道 有恶欲且喜好作恶的人

思想邪恶行为不正 要知道这会去往恶处 （七）

☸.....................................................................

☸*********************************************************************

283.

Sabbe samaggā hutvāna, abhinibbajjiyātha [abhinibbajjayātha (sī. pī. a. ni. 8.10)] naṃ;

Kāraṇḍavaṃ [kāraṇḍaṃ va (syā. ka.) a. ni. 8.10] niddhamatha, kasambuṃ apakassatha [avakassatha (sī. syā. ka.)].

☸---------------------------------------------------------------------

让大家都和合一致，你们要避开这种人，扫除污秽，清除污垢。

☸.....................................................................

你们应当和合起来 摈斥那恶行比丘

如同吹掉谷壳渣滓 也除去那恶劣尘埃 （八）

☸.....................................................................

☸*********************************************************************

284.

Tato palāpe [palāse (ka.)] vāhetha, assamaṇe samaṇamānine;

Niddhamitvāna pāpicche, pāpaācāragocare.

☸---------------------------------------------------------------------

你们要像剔除秕糠一样，剔除那些自称是沙门（修行人）的假沙门，清除那些有罪恶欲望、罪恶品行的人。

☸.....................................................................

名为沙门非沙门 除去这些坏谷壳

应当吹除恶劣欲望 以及恶行和恶处所 （九）

☸.....................................................................

☸*********************************************************************

285.

Suddhā suddhehi saṃvāsaṃ, kappayavho patissatā;

Tato samaggā nipakā, dukkhassantaṃ karissathāti.

Dhammacariyasuttaṃ [kapilasuttaṃ (aṭṭha.)] chaṭṭhaṃ niṭṭhitaṃ.

☸---------------------------------------------------------------------

让有觉知的纯洁者与纯洁者生活在一起，和合相处的智者将能终结痛苦。

☸.....................................................................

一心安住于禅思 纯净的人共同居住

聪明且和合的人们 将彻底灭除痛苦的边际 （一○）

法行经结束

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《5》Suttanipātapāḷi 经集 (Snp 1-73, 1-1155)/2. Cūḷavagga 小品 (Snp 13-26, 224-406)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.7 Brāhmaṇadhammikasutta 婆罗门法经 (Snp 19, 286-317)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Brāhmaṇadhammikasuttaṃ

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho sambahulā kosalakā brāhmaṇamahāsālā jiṇṇā vuḍḍhā mahallakā addhagatā vayoanuppattā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavatā saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te brāhmaṇamahāsālā bhagavantaṃ etadavocuṃ – “sandissanti nu kho, bho gotama, etarahi brāhmaṇā porāṇānaṃ brāhmaṇānaṃ brāhmaṇadhamme”ti? “Na kho, brāhmaṇā, sandissanti etarahi brāhmaṇā porāṇānaṃ brāhmaṇānaṃ brāhmaṇadhamme”ti. “Sādhu no bhavaṃ gotamo porāṇānaṃ brāhmaṇānaṃ brāhmaṇadhammaṃ bhāsatu, sace bhoto gotamassa agarū”ti. “Tena hi, brāhmaṇā, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti. “Evaṃ, bho”ti kho te brāhmaṇamahāsālā bhagavato paccassosuṃ. Bhagavā etadavoca –

286.

“Isayo pubbakā āsuṃ, saññatattā tapassino;

Pañca kāmaguṇe hitvā, attadatthamacārisuṃ.

☸---------------------------------------------------------------------

第七章 婆罗门法经

如是我闻，一时，世尊住在舍卫城给孤独园逝多林。那时，憍萨罗国许多年老、衰老、高龄的富裕婆罗门来到世尊那里，和世尊友好地互相问候，愉快地交谈后，坐在一旁。坐在一旁后，这些富裕的婆罗门对世尊说：“尊敬的乔达摩啊！如今的婆罗门身上，还能看到古代婆罗门的婆罗门法吗？”世尊回答：“婆罗门们啊！如今的婆罗门身上，是看不到古代婆罗门的婆罗门法的。”他们说：“那么，如果没给世尊乔达摩添麻烦的话，请世尊乔达摩告诉我们古代婆罗门的婆罗门法吧。”世尊说：“那么，婆罗门们，你们仔细听，好好记在心里，我将要说了。”“好吧，世尊！”这些富裕的婆罗门答道。世尊便说道：

“古代的仙人能自我克制，修习苦行，舍弃了五种感官享乐，为了自身的利益而修行生活。

☸.....................................................................

七 婆罗门法经

如是我闻。一时，世尊住在舍卫城祇树给孤独园。当时憍萨罗国许多有权威的婆罗门长老、

耆宿、年迈高龄的人来到世尊跟前，走近世尊的座位，相互问候，

交谈了令人欣慰、值得记忆的话后，他们坐在一边。坐在一边的婆罗门大众对世尊说：“尊敬的乔达摩！现在的婆罗门所遵行的婆罗门法，

还符合古代的婆罗门标准吗？”“各位婆罗门！现在的婆罗门，其婆罗门法与古代的

婆罗门已经不相符了。”“尊敬的乔达摩！如果您没有不便或障碍，请您为我们说说古代婆罗门的

婆罗门法吧。”“既然如此，各位婆罗门！应当仔细听，认真思考，我将要宣说了。”那些婆罗门回答世

尊：“是的！尊敬的乔达摩。”世尊这样说道：

“往昔的苦行仙人 善于实行自我克制

他们舍弃五种欲望 各自修行真正利益 （一）

☸.....................................................................

☸*********************************************************************

287.

“Na pasū brāhmaṇānāsuṃ, na hiraññaṃ na dhāniyaṃ;

Sajjhāyadhanadhaññāsuṃ, brahmaṃ nidhimapālayuṃ.

☸---------------------------------------------------------------------

“那些婆罗门没有牲畜，没有黄金，没有谷物；读诵（吠陀）是他们的财富和食粮，他们守护着这梵天的宝藏。

☸.....................................................................

往昔的婆罗门 没有牲畜没有财谷

读诵经典是其财谷 守护着梵天的库藏 （二）

☸.....................................................................

☸*********************************************************************

288.

“Yaṃ nesaṃ pakataṃ āsi, dvārabhattaṃ upaṭṭhitaṃ;

Saddhāpakatamesānaṃ, dātave tadamaññisuṃ.

☸---------------------------------------------------------------------

“人们认为应该虔诚地为婆罗门准备好食物，并把准备好的食物放在门口（供养）。

☸.....................................................................

他们依靠信众 各家准备好食物

心里想着这些信施 是布施给婆罗门的 （三）

☸.....................................................................

☸*********************************************************************

289.

“Nānārattehi vatthehi, sayanehāvasathehi ca;

Phītā janapadā raṭṭhā, te namassiṃsu brāhmaṇe.

☸---------------------------------------------------------------------

“准备好各色衣服、床榻和居室，城内和国内的富人出来，向婆罗门致敬。

☸.....................................................................

备好种种染色衣服 卧具住处富足丰饶

各地方和国家的人 都来礼拜婆罗门 （四）

☸.....................................................................

☸*********************************************************************

290.

“Avajjhā brāhmaṇā āsuṃ, ajeyyā dhammarakkhitā;

Na ne koci nivāresi, kuladvāresu sabbaso.

☸---------------------------------------------------------------------

“那些婆罗门神圣不可侵犯，不可战胜，受正法保护，无论出现在哪家门前，都不会遭到拒绝。

☸.....................................................................

神圣不可侵犯 受法保护不能战胜

他们到达各家门户 任其进入没有妨碍遮止 （五）

☸.....................................................................

☸*********************************************************************

291.

“Aṭṭhacattālīsaṃ vassāni, (komāra) brahmacariyaṃ cariṃsu te;

Vijjācaraṇapariyeṭṭhiṃ, acaruṃ brāhmaṇā pure.

☸---------------------------------------------------------------------

“那些婆罗门修习四十八年的梵行（纯洁的修行生活），努力追求知识和善行。

☸.....................................................................

（从年少时）四十八年间 他们修行梵行生活

往昔的婆罗门 只求智慧与德行 （六）

☸.....................................................................

☸*********************************************************************

292.

“Na brāhmaṇā aññamagamuṃ, napi bhariyaṃ kiṇiṃsu te;

Sampiyeneva saṃvāsaṃ, saṅgantvā samarocayuṃ.

☸---------------------------------------------------------------------

“那些婆罗门不与其他种姓女子结婚，也不买妻子；他们婚后相亲相爱，和睦地共同生活。

☸.....................................................................

不与其他种姓结婚 他们也不用钱买妻子

通过互相爱慕交往 和睦相处共同生活 （七）

☸.....................................................................

☸*********************************************************************

293.

“Aññatra tamhā samayā, utuveramaṇiṃ pati;

Antarā methunaṃ dhammaṃ, nāssu gacchanti brāhmaṇā.

☸---------------------------------------------------------------------

“除了妻子月经结束后的适当时间，那些婆罗门不在其他时候进行房事。

☸.....................................................................

除了接近妻子的时间 在月经期前后不远时

这期间的婆罗门 绝不进行性行为 （八）

☸.....................................................................

☸*********************************************************************

294.

“Brahmacariyañca sīlañca, ajjavaṃ maddavaṃ tapaṃ;

Soraccaṃ avihiṃsañca, khantiñcāpi avaṇṇayuṃ.

☸---------------------------------------------------------------------

“他们称颂梵行、戒行、正直、温和、苦行、和善、不害（仁慈）和忍耐。

☸.....................................................................

梵行戒律与正直 柔软温和与苦行

和善柔顺不害生命 忍辱之德受人赞说 （九）

☸.....................................................................

☸*********************************************************************

295.

“Yo nesaṃ paramo āsi, brahmā daḷhaparakkamo;

Sa vāpi methunaṃ dhammaṃ, supinantepi nāgamā.

☸---------------------------------------------------------------------

“他们中的最高者（大梵天般的修行者）勤奋努力，意志坚定，即使在睡梦中，也不沾染房事。

☸.....................................................................

他们中最卓越的梵行者 是坚定而精勤的人

他确实断除了淫欲法 即使梦中也不行房 （一○）

☸.....................................................................

☸*********************************************************************

296.

“Tassa vattamanusikkhantā, idheke viññujātikā;

Brahmacariyañca sīlañca, khantiñcāpi avaṇṇayuṃ.

☸---------------------------------------------------------------------

“世上一些有智慧的人效仿他的品行，赞美梵行、戒行和忍耐。

☸.....................................................................

这世上有些有识之士 跟随学习他的戒律

梵行不淫的戒律 忍辱之德受人赞说 （一一）

☸.....................................................................

☸*********************************************************************

297.

“Taṇḍulaṃ sayanaṃ vatthaṃ, sappitelañca yāciya;

Dhammena samodhānetvā, tato yaññamakappayuṃ.

☸---------------------------------------------------------------------

“那些婆罗门乞求来了大米、床榻、衣服和酥油，如法地收集在一起，然后准备祭祀。在举行祭祀时，他们不杀牛。

☸.....................................................................

乞求来了米、衣服、卧具 还有酥油与蜂蜜

如法地接受获取它们 在其中进行布施

在进行布施的时候 绝不杀牛等牲畜 （一二）

☸.....................................................................

☸*********************************************************************

298.

“Upaṭṭhitasmiṃ yaññasmiṃ, nāssu gāvo haniṃsu te;

Yathā mātā pitā bhātā, aññe vāpi ca ñātakā;

Gāvo no paramā mittā, yāsu jāyanti osadhā.

☸---------------------------------------------------------------------

“正如父母兄弟或其他亲属一样，牛也是我们最好的朋友，它们身上产生（牛奶等）良药。

☸.....................................................................

牛确实是第一等的朋友 从它们身上产生五种滋养品（五味）

如同父母兄弟 或者如同其他亲戚 （一三）

☸.....................................................................

☸*********************************************************************

299.

“Annadā baladā cetā, vaṇṇadā sukhadā tathā [sukhadā ca tā (ka.)];

Etamatthavasaṃ ñatvā, nāssu gāvo haniṃsu te.

☸---------------------------------------------------------------------

“牛提供食物、力量、美丽和幸福，他们懂得这个道理，因此不杀牛。

☸.....................................................................

它们给予食物和力量 也给予快乐和肤色光泽

知道了牛的这些利益 绝不杀牛等牲畜 （一四）

☸.....................................................................

☸*********************************************************************

300.

“Sukhumālā mahākāyā, vaṇṇavanto yasassino;

Brāhmaṇā sehi dhammehi, kiccākiccesu ussukā;

Yāva loke avattiṃsu, sukhamedhitthayaṃ pajā.

☸---------------------------------------------------------------------

“那些婆罗门文雅、魁梧、俊美、享有声誉，热忱地履行他们的各种职责（该做和不该做之事），只要他们生存在这世界上，人类便繁荣幸福。

☸.....................................................................

他们身形优美高大 肤色亮丽享有声名

持守着这些法和德行 热心于所应做和不应做之事

只要他们生存在世间 世间人民都能获得安乐 （一五）

☸.....................................................................

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301.

“Tesaṃ āsi vipallāso, disvāna aṇuto aṇuṃ;

Rājino ca viyākāraṃ, nāriyo samalaṅkatā.

☸---------------------------------------------------------------------

“但他们渐渐发生变化（颠倒），因为他们看到国王享有荣华富贵，以及盛装打扮的美丽女子。

☸.....................................................................

看到王室的荣华富贵 以及盛装打扮的众多美女

他们渐渐地开始享乐 他们（的心念）产生了颠倒 （一六）

☸.....................................................................

☸*********************************************************************

302.

“Rathe cājaññasaṃyutte, sukate cittasibbane;

Nivesane nivese ca, vibhatte bhāgaso mite.

☸---------------------------------------------------------------------

“看到了套有良种骏马的精致车乘，装饰华丽的车盖，以及精心分隔成各个区域的宫殿和住宅。

☸.....................................................................

制作精良、由良马牵引的 车驾装饰着美丽的彩绘

门庭被划分区域 家室陈设豪华 （一七）

☸.....................................................................

☸*********************************************************************

303.

“Gomaṇḍalaparibyūḷhaṃ, nārīvaragaṇāyutaṃ;

Uḷāraṃ mānusaṃ bhogaṃ, abhijjhāyiṃsu brāhmaṇā.

☸---------------------------------------------------------------------

“看到国王（这样的大人物）被牛群围绕，美女簇拥，享受着世间广大的财富，那些婆罗门也贪求这种享受。

☸.....................................................................

被牛群和美女围绕 拥有世俗的广阔财富

拥有这广大的财富 婆罗门们心里思量着贪求 （一八）

☸.....................................................................

☸*********************************************************************

304.

“Te tattha mante ganthetvā, okkākaṃ tadupāgamuṃ;

Pahūtadhanadhaññosi, yajassu bahu te vittaṃ;

Yajassu bahu te dhanaṃ.

☸---------------------------------------------------------------------

“于是，他们为此编了一些颂诗（咒语），到甘蔗王朝的国王（奥迦格王）那里去，说道：‘你已经拥有许多财富和谷物。祭祀吧，为了获得大量的财富！祭祀吧，为了获得大量的财富！’

☸.....................................................................

他们编撰了圣典（咒语） 前往甘蔗王朝国王那里说：

‘愿你拥有众多财富 也拥有众多资财

愿你来世获得福报 拥有更多谷物和财富’ （一九）

☸.....................................................................

☸*********************************************************************

305.

“Tato ca rājā saññatto, brāhmaṇehi rathesabho;

Assamedhaṃ purisamedhaṃ, sammāpāsaṃ vājapeyyaṃ niraggaḷaṃ;

Ete yāge yajitvāna, brāhmaṇānamadā dhanaṃ.

☸---------------------------------------------------------------------

“于是这位作为战车拥有者的国王，在那些婆罗门的劝说指导下，顺利地举行了马祭、人祭、掷棒祭、 वाजपेय（Vājapeya）祭和无遮大会（Niraggaḷa）祭；举行完这些祭祀后，他赐给婆罗门们财富：

☸.....................................................................

国王作为车兵统帅 被婆罗门劝说

举行了献马祭、献人祭 掷棒祭、苏摩酒祭

以及无遮大会等祭祀

举行完这些献供祭祀 把种种财富施舍给那些婆罗门 （二○）

☸.....................................................................

☸*********************************************************************

306.

“Gāvo sayanañca vatthañca, nāriyo samalaṅkatā;

Rathe cājaññasaṃyutte, sukate cittasibbane.

☸---------------------------------------------------------------------

“牛群、床榻、衣服、盛装的女子、套有良种骏马的精致车乘、装饰华丽的车盖、

☸.....................................................................

牛、衣服和卧具 精心装饰的众多美女

制作精良、由良马牵引的 缝制着美丽彩绘的车驾 （二一）

☸.....................................................................

☸*********************************************************************

307.

“Nivesanāni rammāni, suvibhattāni bhāgaso;

Nānādhaññassa pūretvā, brāhmaṇānamadā dhanaṃ.

☸---------------------------------------------------------------------

“精心分隔成各个区域的舒适住宅，屋中装满了各种谷物。国王赐给那些婆罗门这些财富。

☸.....................................................................

门庭被划分区域 家室陈设豪华

装满了各种谷物 施舍给各位婆罗门 （二二）

☸.....................................................................

☸*********************************************************************

308.

“Te ca tattha dhanaṃ laddhā, sannidhiṃ samarocayuṃ;

Tesaṃ icchāvatiṇṇānaṃ, bhiyyo taṇhā pavaḍḍhatha;

Te tattha mante ganthetvā, okkākaṃ punamupāgamuṃ.

☸---------------------------------------------------------------------

“他们得到财富后，渴望积聚财富；他们（沉陷于）欲望之中，贪爱更加增长；为此，他们又编了些颂诗（咒语），再次到甘蔗王朝的国王那里去，说道：

☸.....................................................................

他们得到了财宝 欢喜地共同储藏起来

他们深深陷入欲望之中 渴爱更加增长

他们又编撰了圣典（咒语） 再次对甘蔗王朝国王说 （二三）

☸.....................................................................

☸*********************************************************************

309.

“Yathā āpo ca pathavī ca, hiraññaṃ dhanadhāniyaṃ;

Evaṃ gāvo manussānaṃ, parikkhāro so hi pāṇinaṃ;

Yajassu bahu te vittaṃ, yajassu bahu te dhanaṃ.

☸---------------------------------------------------------------------

“‘对于人来说，牛的重要如同水、土地、黄金、财富和谷物一样，因为牛是众生的必需品。祭祀吧，为了获得大量的财富！祭祀吧，为了获得大量的财富！’

☸.....................................................................

‘如同水和大地 黄金以及财富谷物

牛对于人来说也是如此 它们确实是生物的资具

献供吧，你有很多资财 献供吧，你有很多财富’ （二四）

☸.....................................................................

☸*********************************************************************

310.

“Tato ca rājā saññatto, brāhmaṇehi rathesabho;

Nekā satasahassiyo, gāvo yaññe aghātayi.

☸---------------------------------------------------------------------

“于是作为车兵统帅的国王，在那些婆罗门的劝说指导下，在祭祀中宰杀了数以十万计的牛作为祭品。

☸.....................................................................

国王作为车兵统帅 被婆罗门劝说

数以十万计的牛 在祭祀中被宰杀献供 （二五）

☸.....................................................................

☸*********************************************************************

311.

“Na pādā na visāṇena, nāssu hiṃsanti kenaci;

Gāvo eḷakasamānā, soratā kumbhadūhanā;

Tā visāṇe gahetvāna, rājā satthena ghātayi.

☸---------------------------------------------------------------------

“这些牛从不用蹄踢人，也不用角伤人，它们像羊羔一样驯顺温和，能提供满罐的牛奶，国王却让人抓住它们的牛角，用刀宰杀它们。

☸.....................................................................

牛羊的脚和角 从不作任何伤害

牛羊性情柔和温顺 产出的奶多得能装满瓦罐

国王却让人抓住它们的角 用刀夺去了它们的生命 （二六）

☸.....................................................................

☸*********************************************************************

312.

“Tato devā pitaro ca [tato ca devā pitaro (sī. syā.)], indo asurarakkhasā;

Adhammo iti pakkanduṃ, yaṃ satthaṃ nipatī gave.

☸---------------------------------------------------------------------

“当屠刀落在这些牛的身上时，天神、祖先、因陀罗、阿修罗和罗刹都惊呼道：‘这是非法的行为！正法完了！’

☸.....................................................................

于是祖先神和诸天神 因陀罗、阿修罗和罗刹

当国王的刀砍向牛时 诸天神都呼喊：‘这是非法的！’ （二七）

☸.....................................................................

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313.

“Tayo rogā pure āsuṃ, icchā anasanaṃ jarā;

Pasūnañca samārambhā, aṭṭhānavutimāgamuṃ.

☸---------------------------------------------------------------------

“从前只有三种弊病：欲望、饥饿和衰老；而如今由于杀害牲畜（作为祭祀的开端），出现了九十八种弊病。

☸.....................................................................

古时候只有三种病： 欲望、食不果腹和衰老

因为杀害家畜的开始 疾病增加到了九十八种 （二八）

☸.....................................................................

☸*********************************************************************

314.

“Eso adhammo daṇḍānaṃ, okkanto purāṇo ahu;

Adūsikāyo haññanti, dhammā dhaṃsanti [dhaṃsenti (sī. pī.)] yājakā.

☸---------------------------------------------------------------------

“这种古老的、非法的施加暴力的行为从此开始出现；无辜的牛遭到宰杀，祭司们背离了正法。

☸.....................................................................

这种非法的暴力伤害众生 是自古流传下来的

无辜的（牛）被残暴杀害 祭司们（的行为）使正法衰退消失了 （二九）

☸.....................................................................

☸*********************************************************************

315.

“Evameso aṇudhammo, porāṇo viññugarahito;

Yattha edisakaṃ passati, yājakaṃ garahatī [garahī (ka.)] jano.

☸---------------------------------------------------------------------

“这种古老的卑劣行为受到智者的谴责；人们看到这种行为，就谴责祭司。

☸.....................................................................

像这样古老的恶劣之法 有识之士都加以苛责

众人看到这种非法行为 就苛责那些（行祭祀的）婆罗门 （三○）

☸.....................................................................

☸*********************************************************************

316.

“Evaṃ dhamme viyāpanne, vibhinnā suddavessikā;

Puthū vibhinnā khattiyā, patiṃ bhariyāvamaññatha.

☸---------------------------------------------------------------------

“正法就这样崩溃了，首陀罗（平民）和吠舍（商人/农民）四分五裂，刹帝利（武士/贵族）也四分五裂，妻子不尊敬丈夫。

☸.....................................................................

像这样正法毁坏消失了 首陀罗和吠舍种姓分裂了

刹帝利种姓也分裂纷争 妻子也轻视自己的丈夫 （三一）

☸.....................................................................

☸*********************************************************************

317.

“Khattiyā brahmabandhū ca, ye caññe gottarakkhitā;

Jātivādaṃ niraṃkatvā [nirākatvā (?) yathā anirākatajjhānoti], kāmānaṃ vasamanvagun”ti.

Evaṃ vutte, te brāhmaṇamahāsālā bhagavantaṃ etadavocuṃ – “abhikkantaṃ, bho gotama…pe. … upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupete saraṇaṃ gate”ti.

Brāhmaṇadhammikasuttaṃ sattamaṃ niṭṭhitaṃ.

☸---------------------------------------------------------------------

“刹帝利、婆罗门亲眷以及其他受族姓保护的人，现在他们都抛弃了种姓的原则，而沉溺于感官欲望的控制之中。”

听完这些话，那些富裕的婆罗门对世尊说：“好极了，乔达摩！好极了，乔达摩！就像扶正跌倒的东西，揭示隐藏的东西，给迷路的人指路，在黑暗中举起油灯，让有眼睛的人能看见东西一样，世尊乔达摩以各种方式阐述了正法。我们要皈依世尊乔达摩，皈依法，皈依比丘僧团。请世尊乔达摩接受我们为优婆塞（在家男弟子），从今天起，直至生命终结，我们都将寻求庇护。”

☸.....................................................................

刹帝利和婆罗门亲眷 以及其他受种姓保护的人

不再崇尚自己的血统（种姓说） 都落入了欲望的掌控之中” （三二）

说完这些话，那些婆罗门长老们对世尊说：“尊敬的乔达摩！太好了！尊敬的乔达摩！太好了！您，乔达摩，就像扶正了倒下的人，揭示了被遮蔽的事物，如同给迷路的人指明了道路，如同在黑暗中举来了灯火，让有眼睛的人能看见各种形色。

就像这样，尊敬的乔达摩，您用许多教导和譬喻来宣示了正法。我们皈依乔达摩、法以及比丘僧团，尊敬的乔达摩！从今天起，请接纳我们，允许我们终生皈依，成为优婆塞（在家男弟子）。”

婆罗门法经结束

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《5》Suttanipātapāḷi 经集 (Snp 1-73, 1-1155)/2. Cūḷavagga 小品 (Snp 13-26, 224-406)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.8 Nāvāsutta 船经 (Snp 20, 318-325)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Nāvāsuttaṃ

318.

Yasmā hi dhammaṃ puriso vijaññā, indaṃva naṃ devatā pūjayeyya;

So pūjito tasmi pasannacitto, bahussuto pātukaroti dhammaṃ.

☸---------------------------------------------------------------------

第八章 船经

人应当尊敬能从他那里学到正法的人，如同众天神尊敬因陀罗一样。这样受到尊敬、内心明净、学识渊博的人能够显明正法。

☸.....................................................................

八 船经

人若能从他人学得正法 就应像诸天神礼敬帝释天一样尊敬他

受到礼敬的博学者内心欢喜 便会向他显明正法 （一）

☸.....................................................................

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319.

Tadaṭṭhikatvāna nisamma dhīro, dhammānudhammaṃ paṭipajjamāno;

Viññū vibhāvī nipuṇo ca hoti, yo tādisaṃ bhajati appamatto.

☸---------------------------------------------------------------------

一个坚定、勤奋的人亲近这样的人，领会精义，用心听闻，遵循法与随法去行动，他便会成为聪明、有分辨力且精细的人。

☸.....................................................................

亲近贤者且不放逸 听闻理解这位老师的法

如法、随法地实行老师的教导 便能成为有识者、能分辨者、聪慧者 （二）

☸.....................................................................

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320.

Khuddañca bālaṃ upasevamāno, anāgatatthañca usūyakañca;

Idheva dhammaṃ avibhāvayitvā, avitiṇṇakaṅkho maraṇaṃ upeti.

☸---------------------------------------------------------------------

如果追随卑劣、愚昧、不明事理且心怀嫉妒的人，他就不能在此生辨明正法，无法度越疑惑，而只能走向死亡。

☸.....................................................................

亲近那见识浅薄的小人和愚者 他们未得其义且心怀嫉妒

对于此处的道法不能辨别了知 至死疑惑也不能度越 （三）

☸.....................................................................

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321.

Yathā naro āpagamotaritvā, mahodakaṃ salilaṃ sīghasotaṃ;

So vuyhamāno anusotagāmī, kiṃ so pare sakkhati tārayetuṃ.

☸---------------------------------------------------------------------

就像一个人想要渡过大河，掉入水流湍急的洪流中；他自己只能顺着水流漂浮，又怎么能够帮助别人渡过河去呢？

☸.....................................................................

譬如有人想渡过大河 他掉入了水流湍急的河中

自己只能顺着水流漂走 他又怎么能够渡得了别人呢 （四）

☸.....................................................................

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322.

Tatheva dhammaṃ avibhāvayitvā, bahussutānaṃ anisāmayatthaṃ;

Sayaṃ ajānaṃ avitiṇṇakaṅkho, kiṃ so pare sakkhati nijjhapetuṃ.

☸---------------------------------------------------------------------

同样地，一个人自己不能辨明正法，又不听从博学者的义理；他自己无知，没有度越疑惑，又怎么能够使别人觉悟呢？

☸.....................................................................

同样地，对于正法不能辨别了知 不听从多闻者的义理

自己尚未度越疑惑、一无所知 又怎么能使他人得到觉悟理解呢 （五）

☸.....................................................................

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323.

Yathāpi nāvaṃ daḷhamāruhitvā, phiyena [piyena (sī. syā.)] rittena samaṅgibhūto;

So tāraye tattha bahūpi aññe, tatrūpayaññū kusalo mutīmā [matīmā (syā. ka.)].

☸---------------------------------------------------------------------

就像登上一条备有船桨和舵的坚固的船，他（船夫）技术高明，精通方法，经验丰富且有智慧，就能载运其他许多人过河。

☸.....................................................................

譬如乘坐一条坚固的船 船桨和舵都配备齐全

善于操纵、了知方法、有觉慧的人 就能渡送其他许多人乘坐此船过岸 （六）

☸.....................................................................

☸*********************************************************************

324.

Evampi yo vedagu bhāvitatto, bahussuto hoti avedhadhammo;

So kho pare nijjhapaye pajānaṃ, sotāvadhānūpanisūpapanne.

☸---------------------------------------------------------------------

同样地，一个通达明了（vedagu）、自我修习圆满（bhāvitatto）、博学多闻、心不动摇的人，他确实能使他人——那些具备倾听、专注、近因条件的有情——得到觉悟。

☸.....................................................................

通晓吠陀（圣典知识）且自我修习圆满 博学多闻不被世间法所动摇

如果有人倾听并亲近学习他 他能以自己的智慧让这些人觉悟。 （七）

☸.....................................................................

☸*********************************************************************

325.

Tasmā have sappurisaṃ bhajetha, medhāvinañceva bahussutañca;

Aññāya atthaṃ paṭipajjamāno, viññātadhammo sa sukhaṃ [so sukhaṃ (sī.)] labhethāti.

Nāvāsuttaṃ aṭṭhamaṃ niṭṭhitaṃ.

☸---------------------------------------------------------------------

因此，确实应当亲近善知识，即那些有智慧且博学多闻的人；了知义理并如法修行的人，他通达了正法，便能获得安乐。

☸.....................................................................

所以，确实应该亲近有智慧的善人 他们是多闻的善知识

了知并修行那第一义谛 这样识得道法的人应能获得安乐 （八）

船经结束

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《5》Suttanipātapāḷi 经集 (Snp 1-73, 1-1155)/2. Cūḷavagga 小品 (Snp 13-26, 224-406)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.9 Kiṃsīlasutta 戒行经 (Snp 21, 326-332)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Kiṃsīlasuttaṃ

326.

“Kiṃsīlo kiṃsamācāro, kāni kammāni brūhayaṃ;

Naro sammā niviṭṭhassa, uttamatthañca pāpuṇe”.

☸---------------------------------------------------------------------

第九章 戒行经

“应具备何种戒行？应遵循何种行为规范？应增长哪些（身语意）业？一个人才能真正安住于正道，并达到至高的目标（义利）？”

☸.....................................................................

九 何谓戒经

“应具备怎样的戒行和行为规范？ 应增长哪些身口意业？

如果一个人想要安住于正定 怎样才能到达那最上的目标（义利）？” （一）

☸.....................................................................

☸*********************************************************************

327.

“Vuḍḍhāpacāyī anusūyako siyā, kālaññū [kālaññu (sī. syā.)] cassa garūnaṃ [garūnaṃ (sī.)] dassanāya;

Dhammiṃ kathaṃ erayitaṃ khaṇaññū, suṇeyya sakkacca subhāsitāni.

☸---------------------------------------------------------------------

“他应当尊敬长者，不嫉妒，懂得在适当的时候去拜见老师（guru），抓住适当的时机（听闻）讨论正法，恭敬地聆听善说（精妙言辞）。

☸.....................................................................

“应当尊敬长辈，不嫉妒他人 要知道何时是拜见老师的适当时机

听闻正法言说时要了知时机刹那 恭敬认真地听取那些善妙的言说 （二）

☸.....................................................................

☸*********************************************************************

328.

“Kālena gacche garūnaṃ sakāsaṃ, thambhaṃ niraṃkatvā [nirākatvā (?) ni + ā + kara + tvā] nivātavutti;

Atthaṃ dhammaṃ saṃyamaṃ brahmacariyaṃ, anussare ceva samācare ca.

☸---------------------------------------------------------------------

“他应当适时地去到老师那里，去除骄慢固执，行为谦逊柔和；应当忆念并实践义利、正法、自制和梵行。

☸.....................................................................

态度谦逊，没有傲慢之气 要时时去到老师的面前

对于义利、法、梵行和禁制（自律） 不仅要随念，还要去正确实行 （三）

☸.....................................................................

☸*********************************************************************

329.

“Dhammārāmo dhammarato, dhamme ṭhito dhammavinicchayaññū;

Nevācare dhammasandosavādaṃ, tacchehi nīyetha subhāsitehi.

☸---------------------------------------------------------------------

“他应当以法为乐园，乐于法，安住于法，了知法的抉择；不应说污染（诽谤）法的言论，而应遵循真实善说（至理妙言）的引导生活。

☸.....................................................................

以法为乐园，喜爱正法的人 安住于正法，了知法的抉择

绝不可说那些玷污正法的言论 应当依靠真实善说来度过此生 （四）

☸.....................................................................

☸*********************************************************************

330.

“Hassaṃ jappaṃ paridevaṃ padosaṃ, māyākataṃ kuhanaṃ giddhi mānaṃ;

Sārambhaṃ kakkasaṃ kasāvañca mucchaṃ [sārambha kakkassa kasāva mucchaṃ (syā. pī.)], hitvā care vītamado ṭhitatto.

☸---------------------------------------------------------------------

“他应当舍弃嬉笑、闲聊、悲叹、嗔怒、欺诈、虚伪、贪婪、我慢、争论、粗语、烦恼杂染和愚痴迷茫，去除骄慢，内心坚定地行道。

☸.....................................................................

舍弃喜笑、饶舌、悲泣、嗔怒 欺诈、诡辩、贪婪和我慢

以及激情、暴言、污浊和迷惑 远离骄慢，自己安住于道中行 （五）

☸.....................................................................

☸*********************************************************************

331.

“Viññātasārāni subhāsitāni, sutañca viññātasamādhisāraṃ;

Na tassa paññā ca sutañca vaḍḍhati, yo sāhaso hoti naro pamatto.

☸---------------------------------------------------------------------

“善说是智慧的精华，听闻的智慧是禅定的精华；如果一个人鲁莽、放逸，他的智慧和听闻（所得的知识）都不会增长。

☸.....................................................................

听闻善说，了知其真髓 听闻了知后，禅定修行成就真髓

性情急躁而放逸的人 他的听闻和智慧都不能增长 （六）

☸.....................................................................

☸*********************************************************************

332.

“Dhamme ca ye ariyapavedite ratā,

Anuttarā te vacasā manasā kammunā ca;

Te santisoraccasamādhisaṇṭhitā,

Sutassa paññāya ca sāramajjhagū”ti.

Kiṃsīlasuttaṃ navamaṃ niṭṭhitaṃ.

☸---------------------------------------------------------------------

“那些喜爱圣者所宣示的正法的人，他们在语言、心意和行为上都是无上的；他们安住于寂静、柔和与禅定之中，证得了听闻和智慧的精华。”

☸.....................................................................

喜爱各位圣者所宣说的正法 这样的人在语言、心意和行为上都成为无上

他们安住于寂静、柔和与禅定 最终证达了听闻和智慧的真谛” （七）

何谓戒经结束

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《5》Suttanipātapāḷi 经集 (Snp 1-73, 1-1155)/2. Cūḷavagga 小品 (Snp 13-26, 224-406)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.10 Uṭṭhānasutta 起来经 (Snp 22, 333-336)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Uṭṭhānasuttaṃ

333.

Uṭṭhahatha nisīdatha, ko attho supitena vo;

Āturānañhi kā niddā, sallaviddhāna ruppataṃ.

☸---------------------------------------------------------------------

第十章 起来经

起来！坐起来！睡觉对你们有什么益处？对于那些身染重病、被（烦恼之）箭射中而受痛苦折磨的人来说，哪里还有睡眠呢？

☸.....................................................................

一○ 起立经

应当奋起站立和静坐 你们沉溺睡眠有什么益处？

被烦恼之箭射中而恼乱痛苦 这样如同患病痛苦的人怎么能安眠呢？ （一）

☸.....................................................................

☸*********************************************************************

334.

Uṭṭhahatha nisīdatha, daḷhaṃ sikkhatha santiyā;

Mā vo pamatte viññāya, maccurājā amohayittha vasānuge.

☸---------------------------------------------------------------------

起来！坐起来！为了（获得）寂静，要坚定地修学！不要让死神察知你们放逸，而迷惑你们，使你们落入他的掌控之中。

☸.....................................................................

应当奋起站立和静坐 为了求得寂静而精进修学

不要让死神察觉到你们放逸 而不受他的迷惑控制 （二）

☸.....................................................................

☸*********************************************************************

335.

Yāya devā manussā ca, sitā tiṭṭhanti atthikā;

Tarathetaṃ visattikaṃ, khaṇo vo [khaṇo ve (pī. ka.)] mā upaccagā;

Khaṇātītā hi socanti, nirayamhi samappitā.

☸---------------------------------------------------------------------

天神和人类都依赖于此、执着于此、渴求于此——你们要度越这种执着（visattikaṃ，指贪爱）！不要让你们（宝贵的）时机（khaṇa）错过了；因为错失时机的人，在落入地狱时将会悲伤哀叹。

☸.....................................................................

诸天神和人类都依止于此（贪爱） 渴求并执着于其中而安住

你们要度越这种渴爱与染着 把握修行时机，不要让它空过

修行时机空过的人 堕入地狱时实在可悲 （三）

☸.....................................................................

☸*********************************************************************

336.

Pamādo rajo pamādo, pamādānupatito rajo;

Appamādena vijjāya, abbahe [abbūḷhe (syā. pī.), abbuhe (ka. aṭṭha.)] sallamattanoti.

Uṭṭhānasuttaṃ dasamaṃ niṭṭhitaṃ.

☸---------------------------------------------------------------------

放逸是尘垢，放逸（之后）紧随着尘垢；应当通过不放逸和智慧，拔除自身的（烦恼之）箭。

☸.....................................................................

放逸就是污浊的尘垢 尘垢是从放逸而生起的

不放逸的人凭借智慧光明 就能够拔除自身的烦恼之箭 （四）

起立经结束

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《5》Suttanipātapāḷi 经集 (Snp 1-73, 1-1155)/2. Cūḷavagga 小品 (Snp 13-26, 224-406)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.11 Rāhulasutta 罗睺罗经 (Snp 23, 337-344)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Rāhulasuttaṃ

337.

“Kacci abhiṇhasaṃvāsā, nāvajānāsi paṇḍitaṃ;

Ukkādhāro [okkādhāro (syā. ka.)] manussānaṃ, kacci apacito tayā” [tava (sī. aṭṭha.)].

☸---------------------------------------------------------------------

第十一章 罗睺罗经

“你是否因为与智者（指佛陀）常常共住而轻视他？那位为人类手持（智慧）火炬的人，你是否尊敬他？”

☸.....................................................................

一一 罗睺罗经

“你是否因为常常（与我）共同依止居住 而轻蔑这位智者（佛陀）？

这位为人类手持（正法）火炬的人 你是否尊敬他的教导？” （一）

☸.....................................................................

☸*********************************************************************

338.

“Nāhaṃ abhiṇhasaṃvāsā, avajānāmi paṇḍitaṃ;

Ukkādhāro manussānaṃ, niccaṃ apacito mayā”.

☸---------------------------------------------------------------------

“我不会因为与智者常常共住而轻视他；那位为人类手持火炬的人，我永远尊敬他。”

☸.....................................................................

“我不会因为常常共同依止居住 而轻蔑这位智者。

这位为人类手持（正法）火炬的人 我永远尊敬他的教导。” （二）

☸.....................................................................

☸*********************************************************************

339.

“Pañca kāmaguṇe hitvā, piyarūpe manorame;

Saddhāya gharā nikkhamma, dukkhassantakaro bhava.

☸---------------------------------------------------------------------

“愿你摒弃美丽迷人的五种感官享受，虔诚地出家，成为终结痛苦的人。”

☸.....................................................................

［以上］ 是序偈

“舍弃五种欲望， 愉悦的色声香味触，

凭信心而出家， 彻底灭尽痛苦的边际。 （三）

☸.....................................................................

☸*********************************************************************

340.

“Mitte bhajassu kalyāṇe, pantañca sayanāsanaṃ;

Vivittaṃ appanigghosaṃ, mattaññū hohi bhojane.

☸---------------------------------------------------------------------

“和品行高尚的善友交往，居住在偏远、安静、少噪音的住处；在饮食方面要知道适量。”

☸.....................................................................

亲近各位善知识， 远离喧嚣无噪音，

在偏僻处所坐卧， 对于食物知节制。 （四）

☸.....................................................................

☸*********************************************************************

341.

“Cīvare piṇḍapāte ca, paccaye sayanāsane;

Etesu taṇhaṃ mākāsi, mā lokaṃ punarāgami.

☸---------------------------------------------------------------------

“对于衣服、乞食、必需品、坐卧具，不要生起贪爱；你就不应再回到这个世间来。”

☸.....................................................................

衣服或者食物， 坐卧处所或药品，

对此不要生贪爱， 不要再次入轮回。 （五）

☸.....................................................................

☸*********************************************************************

342.

“Saṃvuto pātimokkhasmiṃ, indriyesu ca pañcasu;

Sati kāyagatātyatthu, nibbidābahulo bhava.

☸--------------------------------................................-----

“遵守波罗提木叉的戒律加以约束，防护好五种感官；保持对身体的正念，多修习厌离想。”

☸.....................................................................

遵守戒律（别解脱）， 五种根门自我防护，

对你的身体保持正念， 对一切都需心生厌离。 （六）

☸.....................................................................

☸*********************************************************************

343.

“Nimittaṃ parivajjehi, subhaṃ rāgūpasañhitaṃ;

Asubhāya cittaṃ bhāvehi, ekaggaṃ susamāhitaṃ.

☸---------------------------------------------------------------------

“要避开净相（美丽的形象），以及伴随它的贪欲；应修习不净观，让心专注而达到善定。”

☸.....................................................................

美丽的净相伴随贪欲， 对此必须加以迴避，

善于修习不净的观想， 让心达到专一境界。 （七）

☸.....................................................................

☸*********************************************************************

344.

“Animittañca bhāvehi, mānānusayamujjaha;

Tato mānābhisamayā, upasanto carissatī”ti.

Itthaṃ sudaṃ bhagavā āyasmantaṃ rāhulaṃ imāhi gāthāhi abhiṇhaṃ ovadatīti.

Rāhulasuttaṃ ekādasamaṃ niṭṭhitaṃ.

☸---------------------------------------------------------------------

“并且要修习无相（不执取外在形象），舍弃我慢的潜在习性；这样，通过彻底了知我慢，你将平静地游方修行。”

世尊就用这些偈颂反复教导尊者罗睺罗。

☸.....................................................................

修习无相的禅定， 舍弃我慢的随眠，

因为止息了这种我慢， 你就能寂静地修行。” （八）

世尊确实用这些偈颂对罗睺罗屡屡教诫。

罗睺罗经结束

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2566.5.23 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《5》Suttanipātapāḷi 经集 (Snp 1-73, 1-1155)/2. Cūḷavagga 小品 (Snp 13-26, 224-406)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.12 Nigrodhakappasutta 尼拘律劫波经 (Snp 24, 345-360)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

12. Nigrodhakappasuttaṃ

尼拘律劫波经

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā āḷaviyaṃ viharati aggāḷave cetiye. Tena kho pana samayena āyasmato vaṅgīsassa upajjhāyo nigrodhakappo nāma thero aggāḷave cetiye aciraparinibbuto hoti. Atha kho āyasmato vaṅgīsassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – “parinibbuto nu kho me upajjhāyo udāhu no parinibbuto”ti? Atha kho āyasmā vaṅgīso sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā vaṅgīso bhagavantaṃ etadavoca – “idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘parinibbuto nu kho me upajjhāyo, udāhu no parinabbuto’”ti. Atha kho āyasmā vaṅgīso uṭṭhāyāsanā ekaṃsaṃ cīvaraṃ katvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ gāthāya ajjhabhāsi –

345.

“Pucchāma [pucchāmi (ka.)] satthāramanomapaññaṃ, diṭṭheva dhamme yo vicikicchānaṃ chettā;

Aggāḷave kālamakāsi bhikkhu, ñāto yasassī abhinibbutatto.

☸---------------------------------------------------------------------

第十二章 尼拘律劫波经

我是这样听说的：有一次，世尊住在阿罗毗的阿伽罗婆庙。那时，尊者鹏耆舍的导师，名叫尼拘律劫波的长老，在阿伽罗婆庙圆寂不久。那时，尊者鹏耆舍独处静坐时，心中生起了这样的思虑：“我的导师是已经彻底圆寂了，还是没有彻底圆寂呢？” 傍晚时分，尊者鹏耆舍离开隐居处，到世尊那里，向世尊行礼后，坐在一旁。坐在一旁后，尊者鹏耆舍对世尊说道：“世尊啊！我独处静坐时，心中生起了这样的思虑：‘我的导师是已经彻底圆寂了，还是没有彻底圆寂！’” 然后，尊者鹏耆舍从座位上站起，整理袈裟袒露右肩，朝着世尊的方向合掌，用偈颂对世尊说：

“我们要请教智慧超群的导师：对于在现世就能断除疑惑的人：在阿伽罗婆寺去世的那位比丘，他声名远扬，为人熟知，已达寂静。

☸.....................................................................

一二 鹏耆舍经

我是这样听说的。那时，世尊住在旷野的阿伽罗婆庙。那时尊者鹏耆舍的导师尼拘律劫波长老，在阿伽罗婆寺般涅槃不久。当时在僻静处禅思的鹏耆舍尊者心中生起这样的思念：

“我的导师是真的已经般涅槃了还是没有般涅槃呢？”于是尊者鹏耆舍在下午从禅思中出来，去到世尊那里。

到达后礼拜世尊，坐在一边。坐在一边的尊者鹏耆舍对世尊说：“世尊！我在这里僻静处禅思时，心中生起这样的思念：‘我的导师是真的已经般涅槃了还是没有般涅槃呢？’” 于是尊者鹏耆舍就从座位起来，整理袈裟袒露一肩，向世尊合掌，用偈颂对世尊说：

“请问崇高智慧者， 导师您在现世断除各种疑惑，

那位比丘寂灭有名望， 在阿伽罗婆寺寿终正寝。 （一）

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346.

“Nigrodhakappo iti tassa nāmaṃ, tayā kataṃ bhagavā brāhmaṇassa;

So taṃ namassaṃ acari mutyapekkho, āraddhavīriyo daḷhadhammadassī.

☸---------------------------------------------------------------------

“他的名字叫尼拘律劫波，世尊啊，这是您为这位婆罗门所取的名字；他一生恭敬您，渴望解脱，精进努力，见识坚固。

☸.....................................................................

“世尊赐予那位婆罗门， 名字叫尼拘律劫波，

见法坚固者礼敬世尊， 勤奋渴望解脱而精进修行。 （二）

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347.

“Taṃ sāvakaṃ sakya [sakka (sī. syā. pī.)] mayampi sabbe, aññātumicchāma samantacakkhu;

Samavaṭṭhitā no savanāya sotā, tuvaṃ no satthā tvamanuttarosi.

☸---------------------------------------------------------------------

“洞悉一切的释迦（族圣者）啊！我们所有人都想了解您的这位弟子；我们准备好洗耳恭听，您至高无上，是我们的导师。

☸.....................................................................

释迦族的遍知眼者观察声闻弟子， 我们大家都想知道他的一切情况，

我们已经准备好耳朵来听闻， 您是我们的导师，是无上之人。 （三）

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348.

“Chindeva no vicikicchaṃ brūhi metaṃ, parinibbutaṃ vedaya bhūripañña;

Majjheva [majjhe ca (syā. ka.)] no bhāsa samantacakkhu, sakkova devāna sahassanetto.

☸---------------------------------------------------------------------

“请斩断我们的疑惑！请告诉我们这件事，请开示他是否已般涅槃，具有广博智慧者啊！请在我们中间开示吧，洞悉一切者啊，就像拥有千眼的帝释天为天神们开示那样。

☸.....................................................................

请告诉我使我断除疑惑， 知道广慧者他是否已般涅槃，

如同千眼天帝为诸天神解说， 遍知眼者请为我们大家说。 （四）

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349.

“Ye keci ganthā idha mohamaggā, aññāṇapakkhā vicikicchaṭhānā;

Tathāgataṃ patvā na te bhavanti, cakkhuñhi etaṃ paramaṃ narānaṃ.

☸---------------------------------------------------------------------

“在这世上，任何束缚，无论是愚痴之道、无知之类，还是疑惑之处，一旦遇到如来，它们就不复存在；因为这（如来）是人中最殊胜的智慧之眼。

☸.....................................................................

此世间的愚痴与无知， 作为疑惑根据的各种束缚，

这些遇到如来就止息消灭， 他是人中最卓越的慧眼。 （五）

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350.

“No ce hi jātu puriso kilese, vāto yathā abbhadhanaṃ vihāne;

Tamovassa nivuto sabbaloko, na jotimantopi narā tapeyyuṃ.

☸---------------------------------------------------------------------

“如果一个人不能去除烦恼，就像风不能吹散密云那样；那么，整个世间就会被黑暗覆盖，即使是有智慧光芒的人，也发不出光芒。

☸.....................................................................

如果不能彻底清除烦恼的人， 就好像没有风吹散密布的云，

整个世间都被黑暗覆盖， 有智慧光芒的人也无法发光。 （六）

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351.

“Dhīrā ca pajjotakarā bhavanti, taṃ taṃ ahaṃ vīra [dhīra (sī. syā.)] tatheva maññe;

Vipassinaṃ jānamupāgamumhā [jānamupagamamhā (sī. syā.)], parisāsu no āvikarohi kappaṃ.

☸---------------------------------------------------------------------

“贤智者能带来光明，我认为您就是这样的贤智者，我们前来请教您这位有内观智慧的了知者，请在众人中为我们阐明劫波的情况吧！

☸.....................................................................

各位智者光明照耀世间， 所以我思量知道导师您（也是如此），

我们亲近导师您这位内观智慧者， 请在僧团大众中阐明劫波（的情况）。 （七）

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352.

“Khippaṃ giraṃ eraya vaggu vagguṃ, haṃsova paggayha saṇikaṃ [saṇiṃ (syā. pī.)] nikūja;

Bindussarena suvikappitena, sabbeva te ujjugatā suṇoma.

☸---------------------------------------------------------------------

“悦耳声音者，请快快发出美妙悦耳的言语吧，就像天鹅扬起（脖颈），发出圆润柔和的鸣叫，我们所有人都将专注正直地聆听。

☸.....................................................................

请即刻发出各种美妙的声音， 像天鹅一样扬首舒缓地鸣叫，

缓缓发出圆润善巧调适的声音， 我们都将一心端正地聆听。 （八）

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353.

“Pahīnajātimaraṇaṃ asesaṃ, niggayha dhonaṃ [dhotaṃ (sī.)] vadessāmi dhammaṃ;

Na kāmakāro hi puthujjanānaṃ, saṅkheyyakāro ca [saṅkhayyakārova (ka.)] tathāgatānaṃ.

☸---------------------------------------------------------------------

“请求（您这位）已经完全舍断生死、获得纯洁的人为我们说法；因为凡夫不能随心所欲地行事，而如来们能以智慧审慎地行事。

☸.....................................................................

舍断生死遣除烦恼， 我们大家乞请您为我们说法，

凡夫不能（随心所欲）说想知道的， 如来以智慧思虑了知并且解说。 （九）

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354.

“Sampannaveyyākaraṇaṃ tavedaṃ, samujjupaññassa [samujjapaññassa (syā. ka.)] samuggahītaṃ;

Ayamañjalī pacchimo suppaṇāmito, mā mohayī jānamanomapañña.

☸---------------------------------------------------------------------

“您这圆满的解说能力，是具有正直智慧者的领受；这是我们最后一次恭敬地合掌致礼，具有无上智慧者啊！您了知一切，请不要让我们在无知中了结此事。

☸.....................................................................

导师您端正有智慧， 能让这些凡夫得到理解，

把握完全地说明法义， 我们最后一次向导师合掌，

崇高智慧者了知劫波的去向， 不要让我们成为无知之人。 （一○）

☸.....................................................................

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355.

“Parovaraṃ [varāvaraṃ (katthaci)] ariyadhammaṃ viditvā, mā mohayī jānamanomavīra;

Vāriṃ yathā ghammani ghammatatto, vācābhikaṅkhāmi sutaṃ pavassa [sutassa vassa (syā.)].

☸---------------------------------------------------------------------

“您了知了殊胜与次等的圣法，具有无上精进者啊，请不要让我们在无知中了结此事。您了知一切！就像在夏天酷热难耐的人渴望清凉的水，我渴望听闻您的话语，请降下法雨吧！

☸.....................................................................

崇高精进者了知圣法， 不要让我们成为无知之人，

夏天酷热时渴望饮水， 听闻佛陀的言语如同降下甘露雨。 （一一）

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356.

“Yadatthikaṃ [yadatthiyaṃ (pī.), yadatthitaṃ (ka.)] brahmacariyaṃ acarī, kappāyano kaccissa taṃ amoghaṃ;

Nibbāyi so ādu saupādiseso, yathā vimutto ahu taṃ suṇoma”.

☸---------------------------------------------------------------------

“劫波衍那（尼拘律劫波）所修行的梵行是为了什么目的，他的修行难道是徒劳无功吗？他是已经般涅槃了，还是尚有余存（有余依涅槃）？他如何获得解脱的，请让我们听闻。”

☸.....................................................................

志向涅槃的劫波导师， 他的梵行是否成功？

他是像已解脱者那样般涅槃了， 还是尚有余依，我们请教。” （一二）

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357.

“Acchecchi [achejji (ka.)] taṇhaṃ idha nāmarūpe, (iti bhagavā)

Kaṇhassa [taṇhāya (ka.)] sotaṃ dīgharattānusayitaṃ;

Atāri jātiṃ maraṇaṃ asesaṃ,”

Iccabravī bhagavā pañcaseṭṭho.

☸---------------------------------------------------------------------

世尊说道：“他斩断了在此世对于名色的贪爱，(世尊说) 渡过了长期潜伏的黑流（轮回之流）；他彻底渡越了生与死，” 五位长老中最殊胜的世尊这样说道。

☸.....................................................................

世尊说：

“他对于名色等的渴爱， 已经斩断，以及长久潜伏的黑魔之流（生死流），

完全渡越了生死没有残余，” 五位中最殊胜的世尊这样说道。 （一三）

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358.

“Esa sutvā pasīdāmi, vaco te isisattama;

Amoghaṃ kira me puṭṭhaṃ, na maṃ vañcesi brāhmaṇo.

☸---------------------------------------------------------------------

鹏耆舍说：“听闻了您的言语，我心生欢喜，最胜的仙人啊！我的提问确实没有白费，这位婆罗门（导师）没有欺骗我。

☸.....................................................................

“我听闻第七位仙人（佛陀）的话语， 对导师您的话语我深信欢喜，

我的提问确实并非空无结果， 我的婆罗门导师没有欺骗我。 （一四）

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359.

“Yathāvādī tathākārī, ahu buddhassa sāvako;

Acchidā maccuno jālaṃ, tataṃ māyāvino daḷhaṃ.

☸---------------------------------------------------------------------

“他言行一致，是佛陀的弟子；他斩断了狡诈的死神所布下的、坚固的罗网。

☸.....................................................................

佛陀的弟子言行一致， 如同佛陀所说那样去实行，

狡猾的魔罗扩张（其影响）， 他斩断了那魔王坚固的罗网。 （一五）

☸.....................................................................

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360.

“Addasā bhagavā ādiṃ, upādānassa kappiyo;

Accagā vata kappāyano, maccudheyyaṃ suduttaran”ti.

Nigrodhakappasuttaṃ dvādasamaṃ niṭṭhitaṃ.

☸---------------------------------------------------------------------

“世尊啊！劫波（尊者）看到了执取的根源；劫波衍那确实已经超越了极难超越的死神的领域。”

☸.....................................................................

世尊啊，劫波导师， 他看见了执取轮回的最初根源，

劫波导师确实渡越了 极难渡越的死魔的领域。” （一六）

鹏耆舍经结束

～《经集‧小品‧Nigrodhakappasutta 尼拘律劫波经》(Snp 24, 345-360)

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《5》Suttanipātapāḷi 经集 (Snp 1-73, 1-1155)/2. Cūḷavagga 小品 (Snp 13-26, 224-406)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.13 Sammāparibbājanīyasutta 正确游行经 (Snp 25, 361-377)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

13. Sammāparibbājanīyasuttaṃ

361.

“Pucchāmi muniṃ pahūtapaññaṃ,

Tiṇṇaṃ pāraṅgataṃ parinibbutaṃ ṭhitattaṃ;

Nikkhamma gharā panujja kāme, kathaṃ bhikkhu

Sammā so loke paribbajeyya”.

☸---------------------------------------------------------------------

第十三章 正确游行经

“我请问您这位智慧广博、已渡达彼岸、已般涅槃、心意安住的牟尼：一位舍家出家、断除欲爱的比丘，他应如何在世间正确地游行？”

☸.....................................................................

一三 正确游行经

“广博智慧渡过暴流， 到达彼岸证得涅槃，

我请问安住自立的牟尼： 出家远离欲望的比丘，

如何在世间正确地普遍行走（修行）？” （一）

☸.....................................................................

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362.

“Yassa maṅgalā samūhatā, (iti bhagavā)

Uppātā supinā ca lakkhaṇā ca;

So maṅgaladosavippahīno,

Sammā so loke paribbajeyya.

☸---------------------------------------------------------------------

世尊回答说：“对于吉凶预兆、异变预兆、梦兆和相术都已根除的人；他舍离了吉凶预兆的过患，这样的比丘能在世间正确地游行。

☸.....................................................................

世尊说：

“天象地变等的判断， 占梦吉凶以及祸福，

占相问卜都应根除， 舍断这类占卜的过失，

比丘在世间正确地游行。 （二）

☸.....................................................................

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363.

“Rāgaṃ vinayetha mānusesu, dibbesu kāmesu cāpi bhikkhu;

Atikkamma bhavaṃ samecca dhammaṃ, sammā so loke paribbajeyya.

☸---------------------------------------------------------------------

“比丘应调伏对于人间的以及天界的各种欲乐的贪欲；超越了（三）有，了悟了正法，这样的比丘能在世间正确地游行。

☸.....................................................................

对于天界人间的各种欲望， 比丘应该调伏其贪心，

超越了各种‘有’而证知正法， 比丘在世间正确地游行。 （三）

☸.....................................................................

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364.

“Vipiṭṭhikatvāna pesuṇāni, kodhaṃ kadariyaṃ jaheyya bhikkhu;

Anurodhavirodhavippahīno, sammā so loke paribbajeyya.

☸---------------------------------------------------------------------

“比丘应舍弃背后说人坏话（两舌）、愤怒和悭吝；舍离了喜爱和厌恶，这样的比丘能在世间正确地游行。

☸.....................................................................

比丘应舍离两舌的言语， 愤怒和吝啬也应舍弃，

断除了喜爱和憎恶， 比丘在世间正确地游行。 （四）

☸.....................................................................

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365.

“Hitvāna piyañca appiyañca, anupādāya anissito kuhiñci;

Saṃyojaniyehi vippamutto, sammā so loke paribbajeyya.

☸---------------------------------------------------------------------

“舍弃了喜爱和不喜爱之后，无所执取、无所依止；从各种束缚中解脱出来，这样的比丘能在世间正确地游行。

☸.....................................................................

喜爱与不喜爱都已舍弃， 没有依止物也无执着，

脱离了一切束缚的因缘， 比丘在世间正确地游行。 （五）

☸.....................................................................

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366.

“Na so upadhīsu sārameti, ādānesu vineyya chandarāgaṃ;

So anissito anaññaneyyo, sammā so loke paribbajeyya.

☸---------------------------------------------------------------------

“他不在执取的对象（生存基础）中寻求实质，对所执取的事物调伏了欲和贪；他不依赖（外境），不被他人引导，这样的比丘能在世间正确地游行。

☸.....................................................................

不见五蕴等有坚实性， 面对各种欲望应当调伏，

他自己无所依赖也不引导他人（走向轮回）， 比丘在世间正确地游行。 （六）

☸.....................................................................

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367.

“Vacasā manasā ca kammunā ca, aviruddho sammā viditvā dhammaṃ;

Nibbānapadābhipatthayāno, sammā so loke paribbajeyya.

☸---------------------------------------------------------------------

“通过言语、意念和行为，都没有违逆冲突，正确地了知了正法；一心向往涅槃之道，这样的比丘能在世间正确地游行。

☸.....................................................................

守护言语守护意念守护身业， 善巧了知正法而不违逆，

专心追求涅槃的道路， 比丘在世间正确地游行。 （七）

☸.....................................................................

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368.

“Yo vandati manti nuṇṇameyya [nunnameyya (?)], akkuṭṭhopi na sandhiyetha bhikkhu;

Laddhā parabhojanaṃ na majje, sammā so loke paribbajeyya.

☸---------------------------------------------------------------------

“比丘不应因（他人想：）‘他礼敬我’而心生傲慢，即使受到辱骂也不应（与之）结怨；从他人处获得食物后不应沉醉，这样的比丘能在世间正确地游行。

☸.....................................................................

不因“他礼敬我”而自高， 面对种种怒骂没有瞋恨，

从他人处得到食物没有骄慢， 比丘在世间正确地游行。 （八）

☸.....................................................................

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369.

“Lobhañca bhavañca vippahāya, virato chedanabandhanā ca [chedanabandhanato (sī. syā.)] bhikkhu;

So tiṇṇakathaṃkatho visallo, sammā so loke paribbajeyya.

☸---------------------------------------------------------------------

“比丘舍离了贪欲和（三）有，远离了断绝（生命）和束缚；他渡过了疑惑，拔除了（烦恼之）箭，这样的比丘能在世间正确地游行。

☸.....................................................................

舍断三界的贪欲和‘有’， 远离（杀害）有情远离（束缚）结合，

拔离烦恼之箭渡过疑惑， 比丘在世间正确地游行。 （九）

☸.....................................................................

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370.

“Sāruppaṃ attano viditvā, no ca bhikkhu hiṃseyya kañci loke;

Yathā tathiyaṃ viditvā dhammaṃ, sammā so loke paribbajeyya.

☸---------------------------------------------------------------------

“比丘了知适合自己的（修行之道），不伤害世间的任何众生；如实地了知正法，这样的比丘能在世间正确地游行。

☸.....................................................................

自己知道并实行适当的道路， 不伤害世间的任何事物（众生），

对蕴、处、界、谛等法如实了知， 比丘在世间正确地游行。 （一○）

☸.....................................................................

☸*********************************************************************

371.

“Yassānusayā na santi keci, mūlā ca [mūlā (sī. syā.)] akusalā samūhatāse;

So nirāso [nirāsayo (sī.), nirāsaso (syā.)] anāsisāno [anāsayāno (sī. pī.), anāsasāno (syā.)], sammā so loke paribbajeyya.

☸---------------------------------------------------------------------

“他没有任何潜在的烦恼（随眠），不善的根源已被根除；他没有渴望，也不期盼（未来），这样的比丘将在世间正确地游行。

☸.....................................................................

任何的随眠（潜在烦恼）都没有， 所有的不善根都已根除，

没有意乐、渴爱和希求， 比丘在世间正确地游行。 （一一）

☸.....................................................................

☸*********************************************************************

372.

“Āsavakhīṇo pahīnamāno, sabbaṃ rāgapathaṃ upātivatto;

Danto parinibbuto ṭhitatto, sammā so loke paribbajeyya.

☸---------------------------------------------------------------------

“诸漏已尽，我慢已除，超越了一切贪欲之道；调伏寂静，安住于自身（于法），这样的比丘能在世间正确地游行。

☸.....................................................................

所有的漏烦恼都已尽除，舍断了我慢， 一切贪欲的路径都已超越，

调御自身圆满寂静，安住自立， 比丘在世间正确地游行。 （一二）

☸.....................................................................

☸*********************************************************************

373.

“Saddho sutavā niyāmadassī, vaggagatesu na vaggasāri dhīro;

Lobhaṃ dosaṃ vineyya paṭighaṃ, sammā so loke paribbajeyya.

☸---------------------------------------------------------------------

“有信心、多闻、见到决定（通往涅槃）之道，贤智者在（外道）群体中不结党营私；调伏了贪、嗔、痴（或“恚”），这样的比丘能在世间正确地游行。

☸.....................................................................

有信心、听闻、见到正确的决定（道）， 智者在（外道）群体中不随波逐流，

调伏了贪欲与瞋怒（及痴）， 比丘在世间正确地游行。 （一三）

☸.....................................................................

☸*********************************************************************

374.

“Saṃsuddhajino vivaṭṭacchado, dhammesu vasī pāragū anejo;

Saṅkhāranirodhañāṇakusalo, sammā so loke paribbajeyya.

☸---------------------------------------------------------------------

“已达清净、战胜（烦恼）、揭开遮蔽，于诸法自在、已达彼岸、不动摇；善巧于诸行寂灭之智，这样的比丘能在世间正确地游行。

☸.....................................................................

揭开遮蔽、善净、战胜烦恼， （精通）四谛之法到达彼岸，

善巧于诸行寂灭的智慧， 比丘在世间正确地游行。 （一四）

☸.....................................................................

☸*********************************************************************

375.

“Atītesu anāgatesu cāpi, kappātīto aticcasuddhipañño;

Sabbāyatanehi vippamutto, sammā so loke paribbajeyya.

☸---------------------------------------------------------------------

“对于过去和未来，他超越了时间概念（劫），智慧极其清净；从一切（感官）所缘（十二处）中解脱，这样的比丘能在世间正确地游行。

☸.....................................................................

对于过去未来的五蕴， 超越了（时间）分别的清净智慧者，

脱离了一切十二处， 比丘在世间正确地游行。 （一五）

☸.....................................................................

☸*********************************************************************

376.

“Aññāya padaṃ samecca dhammaṃ, vivaṭaṃ disvāna pahānamāsavānaṃ;

Sabbupadhīnaṃ parikkhayāno [parikkhayā (pī.)], sammā so loke paribbajeyya”.

☸---------------------------------------------------------------------

“了知（涅槃）之道，体证正法，见到诸漏的舍断已（为他）开启；因一切执取（生存基础）的彻底灭尽，这样的比丘能在世间正确地游行。”

☸.....................................................................

了知四谛的文句并证悟谛法， 见到诸漏的舍断即是涅槃，

因为一切所依（五蕴/取蕴）都已灭尽， 比丘在世间正确地游行。 （一六）

☸.....................................................................

☸*********************************************************************

377.

“Addhā hi bhagavā tatheva etaṃ, yo so evaṃvihārī danto bhikkhu;

Sabbasaṃyojanayogavītivatto [sabbasaṃyojaniye ca vītivatto (sī. syā. pī.)], sammā so loke paribbajeyyā”ti.

Sammāparibbājanīyasuttaṃ terasamaṃ niṭṭhitaṃ.

☸---------------------------------------------------------------------

提问者说：“ 世尊啊！确实是这样，那依此方式安住、已调伏的比丘；他超越了一切结缚与烦恼的束缚，这样的比丘确实能在世间正确地游行。”

☸.....................................................................

世尊所说的确实如此， 自行调御并且如此安住，

超越了一切束缚的因缘， 他应当在世间正确地游行。” （一七）

正确游行经结束

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《5》Suttanipātapāḷi 经集 (Snp 1-73, 1-1155)/2. Cūḷavagga 小品 (Snp 13-26, 224-406)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 2.14 Dhammikasutta 如法经 (Snp 26, 378-406)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

14. Dhammikasuttaṃ

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho dhammiko upāsako pañcahi upāsakasatehi saddhiṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho dhammiko upāsako bhagavantaṃ gāthāhi ajjhabhāsi –

378.

“Pucchāmi taṃ gotama bhūripañña, kathaṃkaro sāvako sādhu hoti;

Yo vā agārā anagārameti, agārino vā panupāsakāse.

☸---------------------------------------------------------------------

第十四章 如法经

我是这样听说的：有一次，世尊住在舍卫城的祇树给孤独园。那时，有一位名叫昙弥迦的优婆塞（在家男弟子）和五百名优婆塞一起来到世尊那里；到了之后，顶礼世尊，然后坐在一边。坐在一边的昙弥迦优婆塞用偈颂对世尊说：

“智慧广博的乔达摩啊！我请问您：无论是从在家到出家的人，还是在家的优婆塞们，怎样行事的弟子才算是好的呢？

☸.....................................................................

一四 昙弥迦经

我是这样听说的。那时，世尊住在舍卫城的祇树给孤独园。当时有昙弥迦优婆塞和五百位优婆塞一同前往世尊的住处。到达后，礼拜世尊，坐在一边。坐在一边的昙弥迦优婆塞用偈颂对世尊说：

“我请问导师您这位广慧者， 无论是从在家而出家成为非家者，

或者是在家的优婆塞， 佛陀的弟子如何行持才算善妙？ （一）

☸.....................................................................

☸*********************************************************************

379.

“Tuvañhi lokassa sadevakassa, gatiṃ pajānāsi parāyaṇañca;

Na catthi tulyo nipuṇatthadassī, tuvañhi buddhaṃ pavaraṃ vadanti.

☸---------------------------------------------------------------------

“因为您了知包含天神在内的世间的去处和归宿；您洞悉精妙义理，无与伦比，人们都称您为最殊胜的佛陀。

☸.....................................................................

导师您了知包含天人的世界， 知道善趣恶趣以及彼岸，

导师您见解无比，洞悉微妙义理， 世间称颂导师您是殊胜的佛陀。 （二）

☸.....................................................................

☸*********************************************************************

380.

“Sabbaṃ tuvaṃ ñāṇamavecca dhammaṃ, pakāsesi satte anukampamāno;

Vivaṭṭacchadosi samantacakkhu, virocasi vimalo sabbaloke.

☸---------------------------------------------------------------------

“您完全了知一切智和法，出于慈悲怜悯而向众生开示；您揭开了（无明）遮蔽，是遍知眼者，纯净无垢地照耀整个世间。

☸.....................................................................

导师您怜悯有情并已证入， 开示说明一切智慧与正法，

遍知眼者揭开三毒的遮蔽， 无垢的光明遍照世间。 （三）

☸.....................................................................

☸*********************************************************************

381.

“Āgañchi te santike nāgarājā, erāvaṇo nāma jinoti sutvā;

Sopi tayā mantayitvājjhagamā, sādhūti sutvāna patītarūpo.

☸---------------------------------------------------------------------

“名叫伊罗婆那的龙王（象王）听闻您是胜利者（佛陀）后，也来到您的面前；他也和您讨论（法义）并有所证悟；听闻（您的认可）‘善哉’后，它心满意足地离去。

☸.....................................................................

伊罗婆那是象王（龙王）， 听闻导师是胜者来到导师面前，

与导师谈论（法义）而有所证得， 听闻佛陀说‘善哉’后欢喜离去。 （四）

☸.....................................................................

☸*********************************************************************

382.

“Rājāpi taṃ vessavaṇo kuvero, upeti dhammaṃ paripucchamāno;

Tassāpi tvaṃ pucchito brūsi dhīra, so cāpi sutvāna patītarūpo.

☸---------------------------------------------------------------------

“还有毗沙门天王俱毗罗，也来向您请教正法；贤智者啊！经他询问，您为他讲述正法，他听闻之后，也心满意足。

☸.....................................................................

毗沙门天王俱毗罗， 来到导师尊前普遍听闻法义，

贤者他提问后导师您解说， 听闻佛陀所说后欢喜离去。 （五）

☸.....................................................................

☸*********************************************************************

383.

“Ye kecime titthiyā vādasīlā, ājīvakā vā yadi vā nigaṇṭhā;

Paññāya taṃ nātitaranti sabbe, ṭhito vajantaṃ viya sīghagāmiṃ.

☸---------------------------------------------------------------------

“任何那些好辩论的外道们，无论是邪命外道还是裸形外道（尼犍子）；他们所有人在智慧上都无法超越您，就像站立不动的人无法超越快步行走的人。

☸.....................................................................

无论是邪命外道或尼犍子， 这些外道都喜好论争，

他们众人的智慧难以超越我的导师， 站立的人难以超越行走的人。 （六）

☸.....................................................................

☸*********************************************************************

384.

“Ye kecime brāhmaṇā vādasīlā, vuddhā cāpi brāhmaṇā santi keci;

Sabbe tayi atthabaddhā bhavanti, ye cāpi aññe vādino maññamānā.

☸---------------------------------------------------------------------

“任何那些好辩论的婆罗门们，即使是年长的婆罗门，以及其他那些自认为是论师的人；他们全都依赖于您（以求获得利益）。

☸.....................................................................

以论争为事的婆罗门， 年老、中年、年少的都如此，

其他的论辩者也在思考， 都依靠导师您期望获得利益。 （七）

☸.....................................................................

☸*********************************************************************

385.

“Ayañhi dhammo nipuṇo sukho ca, yoyaṃ tayā bhagavā suppavutto;

Tameva sabbepi [sabbe mayaṃ (syā.)] sussūsamānā, taṃ no vada pucchito buddhaseṭṭha.

☸---------------------------------------------------------------------

“世尊啊！我们全都渴望聆听您阐述的这精妙且能带来安乐的正法。最殊胜的佛陀啊，我们向您求教，请为我们解说吧！

☸.....................................................................

导师您善巧解说微妙法， 此法微妙能带来安乐欢喜，

人人都想听闻导师您的法， 最殊胜的佛陀请为我们解说。 （八）

☸.....................................................................

☸*********************************************************************

386.

“Sabbepi me bhikkhavo sannisinnā, upāsakā cāpi tatheva sotuṃ;

Suṇantu dhammaṃ vimalenānubuddhaṃ, subhāsitaṃ vāsavasseva devā”.

☸---------------------------------------------------------------------

“让所有在座的比丘们，以及同样（在座）的优婆塞们都来听闻；让他们听闻由无垢者（佛陀）所觉悟的正法，如同众神聆听帝释天（婆娑婆）的善说那样。”

☸.....................................................................

这些比丘和优婆塞们， 为了听闻佛陀说法而来集会坐下，

如同诸天听闻天王（帝释天）说法， 让他们听闻（佛陀）随顺觉悟的善说。” （九）

☸.....................................................................

☸*********************************************************************

387.

“Suṇātha me bhikkhavo sāvayāmi vo, dhammaṃ dhutaṃ tañca carātha sabbe;

Iriyāpathaṃ pabbajitānulomikaṃ, sevetha naṃ atthadaso mutīmā.

☸---------------------------------------------------------------------

世尊说：“听着，比丘们！我为你们宣说头陀（去除烦恼）之法。你们所有人都应去行持它，寻求义利、具足智慧的人，应实践这随顺出家人的行仪。

☸.....................................................................

“请听我说，你们要去除烦恼， 听闻正法并且去行持，

随顺出家的有觉悟智慧者， 应在行住坐卧中修习威仪。 （一○）

☸.....................................................................

☸*********************************************************************

388.

“No ve vikāle vicareyya bhikkhu, gāme ca piṇḍāya careyya kāle;

Akālacāriñhi sajanti saṅgā, tasmā vikāle na caranti buddhā.

☸---------------------------------------------------------------------

“比丘实在不应在非时（不适当的时间）游行，而应在适当的时间进入村落乞食；因为各种束缚会缠上非时行者，所以诸佛不在非时游行。

☸.....................................................................

比丘乞食不要在非时， （合适时间）早晨到村中可以乞食，

非时行走的人会被（烦恼）束缚， 觉悟者不在非时行走乞食。 （一一）

☸.....................................................................

☸*********************************************************************

389.

“Rūpā ca saddā ca rasā ca gandhā, phassā ca ye sammadayanti satte;

Etesu dhammesu vineyya chandaṃ, kālena so pavise pātarāsaṃ.

☸---------------------------------------------------------------------

“色、声、香、味、触，这些能使众生沉醉；应该对所有这些法调伏欲求，（比丘）应在适当的时间进入（村落）用早餐（指乞食所得）。

☸.....................................................................

各种法如色声香味触， 容易使有情生起骄慢（沉醉），

对这些法要调伏欲求， （合适时间）早晨为了食物可进入村落。 （一二）

☸.....................................................................

☸*********************************************************************

390.

“Piṇḍañca bhikkhu samayena laddhā, eko paṭikkamma raho nisīde;

Ajjhattacintī na mano bahiddhā, nicchāraye saṅgahitattabhāvo.

☸---------------------------------------------------------------------

“比丘在适当时间获得乞食后，应独自返回，在僻静处坐下；内心专注禅思，控制自我，不让心意向外驰散。

☸.....................................................................

比丘早晨得到食物后， 从村落回归独自在隐秘处坐下，

收摄自身的内心思念， 不可放逸让心意驰散于外。 （一三）

☸.....................................................................

☸*********************************************************************

391.

“Sacepi so sallape sāvakena, aññena vā kenaci bhikkhunā vā;

Dhammaṃ paṇītaṃ tamudāhareyya, na pesuṇaṃ nopi parūpavādaṃ.

☸---------------------------------------------------------------------

“假如他与（在家）弟子，或其他任何比丘交谈；应当阐述那精妙的正法，而不应该说毁谤或说他人的过失。

☸.....................................................................

假使他与各位佛弟子， 或者与其他比丘一起交谈，

应该为他们解说殊胜的正法， 不要进行诽谤或两舌（挑拨离间）。 （一四）

☸.....................................................................

☸*********************************************************************

392.

“Vādañhi eke paṭiseniyanti, na te pasaṃsāma parittapaññe;

Tato tato ne pasajanti saṅgā, cittañhi te tattha gamenti dūre.

☸---------------------------------------------------------------------

“因为有些人确实会进行反驳诤论，我们不赞叹这些智慧浅薄的人；因为各种束缚会从不同方面缠缚他们，他们的心在那些（诤论）上驰骋得太远。

☸.....................................................................

有人反驳他人发起诽谤， 我们不称赞智慧浅薄的人，

各种束缚缠缚着他们， 因为心已经远离了神圣的道。 （一五）

☸.....................................................................

☸*********************************************************************

393.

“Piṇḍaṃ vihāraṃ sayanāsanañca, āpañca saṅghāṭirajūpavāhanaṃ;

Sutvāna dhammaṃ sugatena desitaṃ, saṅkhāya seve varapaññasāvako.

☸---------------------------------------------------------------------

“具有殊胜智慧的弟子听闻了善逝所教导的正法后，应当审慎地使用乞食、住处、坐卧具，以及水和用于清洁僧伽梨（大衣）的去垢物。

☸.....................................................................

食物、住处、卧具、僧伽梨衣， 乃至用于去除污垢的水，

殊胜智慧的声闻弟子听闻善说后， 对于这些事物都应审慎省察（使用）。 （一六）

☸.....................................................................

☸*********************************************************************

394.

“Tasmā hi piṇḍe sayanāsane ca, āpe ca saṅghāṭirajūpavāhane;

Etesu dhammesu anūpalitto, bhikkhu yathā pokkhare vāribindu.

☸---------------------------------------------------------------------

“因此，对于乞食、坐卧具、水以及清洁僧伽梨的去垢物；比丘对这些法不应染着，犹如莲叶上的水珠。

☸.....................................................................

食物、住处、卧具、僧伽梨衣， 水除尘垢此等法

对此比丘无染着 犹如荷叶寄水滴 （一七）

☸.....................................................................

☸*********************************************************************

395.

“Gahaṭṭhavattaṃ pana vo vadāmi, yathākaro sāvako sādhu hoti;

Na hesa [na heso (sī.)] labbhā sapariggahena, phassetuṃ yo kevalo bhikkhudhammo.

☸---------------------------------------------------------------------

“现在我为你们说在家者的行为规范，弟子怎样做才算是好的；因为那纯粹的比丘之法，对于拥有家室的人是难以达到的。

☸.....................................................................

接下来为你们说在家者的事务， 在家弟子应如何修行？

纯粹善妙的比丘之法， 所有在家之人不能完全达到。 （一八）

☸.....................................................................

☸*********************************************************************

396.

“Pāṇaṃ na hane [na hāne (sī.)] na ca ghātayeyya, na cānujaññā hanataṃ paresaṃ;

Sabbesu bhūtesu nidhāya daṇḍaṃ, ye thāvarā ye ca tasā santi [tasanti (sī. pī.)] loke.

☸---------------------------------------------------------------------

“不应杀害生命，也不应教唆他人杀害，不应认可他人杀害；对世间一切有情，无论是强壮的还是弱小的，都应放下刀杖（不施加暴力）。

☸.....................................................................

自己不杀害也不教唆杀生， 他人杀害也不认可，

对一切众生放下暴力（刀杖）， 无论是世间的强者还是弱者。 （一九）

☸.....................................................................

☸*********************************************************************

397.

“Tato adinnaṃ parivajjayeyya, kiñci kvaci sāvako bujjhamāno;

Na hāraye harataṃ nānujaññā, sabbaṃ adinnaṃ parivajjayeyya.

☸---------------------------------------------------------------------

“然后，觉悟的弟子在任何地方对任何事物，都应戒除不与而取（偷盗）；不应自己拿取，不应教唆他人拿取，不应认可他人拿取，他应戒绝一切不与而取。

☸.....................................................................

在任何地方任何未被给予的东西， 应当知道是他人之物而须迴避（不取），

自己偷盗、教唆偷盗、认可偷盗都不容许， 对于不与而取的行为应完全迴避。 （二○）

☸.....................................................................

☸*********************************************************************

398.

“Abrahmacariyaṃ parivajjayeyya, aṅgārakāsuṃ jalitaṃva viññū;

Asambhuṇanto pana brahmacariyaṃ, parassa dāraṃ na atikkameyya.

☸---------------------------------------------------------------------

“智者应戒除非梵行（不正当的性行为），就像迴避燃烧的炭火坑；如果不能行持（完全的）梵行，则不应侵犯他人的妻子。

☸.....................................................................

智者应迴避非梵行， 就如同迴避炽热的火坑，

不能完全行持此梵行的人， 至少不可侵犯他人的妻子。 （二一）

☸.....................................................................

☸*********************************************************************

399.

“Sabhaggato vā parisaggato vā, ekassa veko [ceto (sī. syā.)] na musā bhaṇeyya;

Na bhāṇaye bhaṇataṃ nānujaññā, sabbaṃ abhūtaṃ parivajjayeyya.

☸---------------------------------------------------------------------

“无论在集会中，或是在众人面前，或独自一人时，都不应对他人说妄语；不应自己说妄语，不应教唆他人说妄语，不应认可他人说妄语，他应戒绝一切不实之语。

☸.....................................................................

在集会时或在众人中， 彼此之间不可说妄语，

教唆说妄语、认可说妄语都不容许， 一切不真实的言语都应迴避。 （二二）

☸.....................................................................

☸*********************************************************************

400.

“Majjañca pānaṃ na samācareyya, dhammaṃ imaṃ rocaye yo gahaṭṭho;

Na pāyaye pivataṃ nānujaññā, ummādanantaṃ iti naṃ viditvā.

☸---------------------------------------------------------------------

“在家弟子若喜爱此正法，则不应饮用麻醉物品（酒）；不应自己饮用，不应教唆他人饮用，不应认可他人饮用。他应懂得：‘（酒）其终点是疯狂迷乱’。

☸.....................................................................

自己饮酒不可行， 在家众若喜爱正法就不应饮酒，

教唆饮酒、认可饮酒都不容许， 应知饮酒会使人沉醉疯狂。 （二三）

☸.....................................................................

☸*********************************************************************

401.

“Madā hi pāpāni karonti bālā, kārenti caññepi jane pamatte;

Etaṃ apuññāyatanaṃ vivajjaye, ummādanaṃ mohanaṃ bālakantaṃ.

☸---------------------------------------------------------------------

“因为愚人因沉醉而造作恶业，也教唆其他放逸的人（造恶）；应当远离这个非福德的处所，它是令（心）疯狂、迷惑、为愚人所喜爱的。

☸.....................................................................

愚笨的人因为沉醉而造作各种恶业， 又唆使他人沉醉而造作恶业，

这是愚者乐于造作的非福德之因， 这疯狂沉醉、愚痴的根源应当迴避。 （二四）

☸.....................................................................

☸*********************************************************************

402.

“Pāṇaṃ na hane na cādinnamādiye, musā na bhāse na ca majjapo siyā;

Abrahmacariyā virameyya methunā, rattiṃ na bhuñjeyya vikālabhojanaṃ.

☸---------------------------------------------------------------------

“不杀害生命，不拿取未给予之物（不偷盗），不说妄语，不饮酒；戒除淫欲的非梵行，夜晚不吃非时食，

☸.....................................................................

不伤害生物，不偷盗拿取， 不说妄语，不饮用酒类，

远离非梵行（不从事邪淫）， 不应在夜晚吃非时之食。 （二五）

☸.....................................................................

☸*********************************************************************

403.

“Mālaṃ na dhāre na ca gandhamācare, mañce chamāyaṃ va sayetha santhate;

Etañhi aṭṭhaṅgikamāhuposathaṃ, buddhena dukkhantagunā pakāsitaṃ.

☸---------------------------------------------------------------------

“不戴花环，不涂香膏，睡在地上铺的席子上，这就是能摆脱痛苦的佛陀所教导的‘八戒’。”

☸.....................................................................

不戴花环不用香，地上铺席才可卧；

这就是八支斋戒，依佛所说灭苦边。（二六）

☸.....................................................................

☸*********************************************************************

404.

“Tato ca pakkhassupavassuposathaṃ, cātuddasiṃ pañcadasiñca aṭṭhamiṃ;

Pāṭihāriyapakkhañca pasannamānaso, aṭṭhaṅgupetaṃ susamattarūpaṃ.

☸---------------------------------------------------------------------

“在每半月的第十四、第十五和第八天，以及神变月期间，怀着虔诚的心，圆满地受持八支斋戒。”

☸.....................................................................

每月十四十五日，以及初八行斋戒；

神变之月具八支，心怀诚信行圆满。（二七）

☸.....................................................................

☸*********************************************************************

405.

“Tato ca pāto upavutthuposatho, annena pānena ca bhikkhusaṅghaṃ;

Pasannacitto anumodamāno, yathārahaṃ saṃvibhajetha viññū.

☸---------------------------------------------------------------------

“守持斋戒之后，到了早晨，智者应当以虔诚的心随喜，并根据自己的能力，将食物和饮料分送给比丘僧团。”

☸.....................................................................

斋戒完毕诸智者，心生虔信皆随喜；

次日早晨进饮食，随力供养比丘众。（二八）

☸.....................................................................

☸*********************************************************************

406.

“Dhammena mātāpitaro bhareyya, payojaye dhammikaṃ so vaṇijjaṃ;

Etaṃ gihī vattayamappamatto, sayampabhe nāma upeti deve”ti.

Dhammikasuttaṃ cuddasamaṃ niṭṭhitaṃ.

Cūḷavaggo dutiyo niṭṭhito.

Tassuddānaṃ –

Ratanāmagandho hiri ca, maṅgalaṃ sūcilomena;

Dhammacariyañca brāhmaṇo [kapilo brāhmaṇopi ca (syā. ka.)], nāvā kiṃsīlamuṭṭhānaṃ.

Rāhulo puna kappo ca, paribbājaniyaṃ tathā;

Dhammikañca viduno āhu, cūḷavagganti cuddasāti.

☸---------------------------------------------------------------------

“如法地奉养父母，从事正当的商业；在家居士若不放逸地遵行此道，将往生名为‘自光’的天界。”

☸.....................................................................

如法所得养父母，正当营生应力行；

在家之人不放逸，死后生天名自光。”（二九）

法行者经结束

小品第二结束。

小品摄颂（总偈）：

宝经、秽经、惭经，

吉祥经、针毛经，

法行经、婆罗门法经，

船经、何戒经、起立经，

罗睺罗经、劫波经，

遍行经以及，

法行者经，智者说：

此为小品十四经。

☸.....................................................................

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《5》Suttanipātapāḷi 经集 (Snp 1-73, 1-1155)/3. Mahāvagga 大品 (Snp 27-38, 407-771)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.1 Pabbajjāsutta 出家经 (Snp 27, 407-426)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Mahāvaggo

1. Pabbajjāsuttaṃ

407.

Pabbajjaṃ kittayissāmi, yathā pabbaji cakkhumā;

Yathā vīmaṃsamāno so, pabbajjaṃ samarocayi.

☸---------------------------------------------------------------------

第三品 大品

第一章 出家经

我将赞颂出家，正如具眼者（佛陀）如何出家，正如他如何经过审慎考察，乐于出家。

☸.....................................................................

三 大 品

一 出家经

如何出家具眼者，如何观察彼世尊；

为何出家心喜悦，佛陀出家我来说。（一）

☸.....................................................................

☸*********************************************************************

408.

Sambādhoyaṃ gharāvāso, rajassāyatanaṃ iti;

Abbhokāsova pabbajjā, iti disvāna pabbaji.

☸---------------------------------------------------------------------

“他看到在家生活是束缚，是尘垢生起之处；而出家如同空旷之地，见到此他便出家了。”

☸.....................................................................

在家生活多狭隘，烦恼尘垢滋生处；

出家之后如空旷，见此离家而出家。（二）

☸.....................................................................

☸*********************************************************************

409.

Pabbajitvāna kāyena, pāpakammaṃ vivajjayi;

Vacīduccaritaṃ hitvā, ājīvaṃ parisodhayi.

☸---------------------------------------------------------------------

“出家之后，他以身远离了恶行，舍弃了语言上的恶行，净化了自己的生活方式。”

☸.....................................................................

出家之后依此身，远离恶行与恶业；

已舍恶语及妄言，生活清净为活命。（三）

☸.....................................................................

☸*********************************************************************

410.

Agamā rājagahaṃ buddho, magadhānaṃ giribbajaṃ;

Piṇḍāya abhihāresi, ākiṇṇavaralakkhaṇo.

☸---------------------------------------------------------------------

具足殊胜相好的佛陀，前往摩揭陀国的山城王舍城，为了乞食而行。

☸.....................................................................

佛陀去往摩揭陀，山城即是王舍城；

具足殊胜诸相好，为乞食故入此城。（四）

☸.....................................................................

☸*********************************************************************

411.

Tamaddasā bimbisāro, pāsādasmiṃ patiṭṭhito;

Disvā lakkhaṇasampannaṃ, imamatthaṃ abhāsatha.

☸---------------------------------------------------------------------

频毗沙罗王站在宫殿上看见了他，见到他相好具足，便说了这番话：

☸.....................................................................

摩揭陀王频毗沙，高立宫殿见彼佛；

见其具足微妙相，王对近臣说此意。（五）

☸.....................................................................

☸*********************************************************************

412.

“Imaṃ bhonto nisāmetha, abhirūpo brahā suci;

Caraṇena ca sampanno, yugamattañca pekkhati.

☸---------------------------------------------------------------------

“诸位请看这个人，他容貌俊美、高大、清净，行为具足，只看前方一轭（约一犁）的距离。”

☸.....................................................................

“你们注意此尊者，容貌俊伟身清净；

他的步履甚庄严，目前只视一轭地。（六）

☸.....................................................................

☸*********************************************************************

413.

“Okkhittacakkhu satimā, nāyaṃ nīcakulāmiva;

Rājadūtābhidhāvantu, kuhiṃ bhikkhu gamissati”.

☸---------------------------------------------------------------------

“他双目低垂，富有正念，不像出身低贱的人。让王的使者们快去（看看），这位比丘要去哪里？”

☸.....................................................................

彼具正念眼下垂，观其并非低贱家；

王遣使者速追问，比丘此行去何方？” （七）

☸.....................................................................

☸*********************************************************************

414.

Te pesitā rājadūtā, piṭṭhito anubandhisuṃ;

Kuhiṃ gamissati bhikkhu, kattha vāso bhavissati.

☸---------------------------------------------------------------------

那些被派遣的王的使者，从后面紧跟着（想）：这位比丘要去哪里？他的住处将在哪里？

☸.....................................................................

被遣去的那些王使，从佛陀身后追随行；

比丘现在去何处？他的住处何处寻？（八）

☸.....................................................................

☸*********************************************************************

415.

Sapadānaṃ caramāno, guttadvāro susaṃvuto;

Khippaṃ pattaṃ apūresi, sampajāno paṭissato.

☸---------------------------------------------------------------------

他次第乞食，守护根门，善于防护，具足正知正念，很快便装满了钵。

☸.....................................................................

每家挨户次第乞，善自防护守根门；

彼佛正知具正念，迅速将钵乞食满。（九）

☸.....................................................................

☸*********************************************************************

416.

Piṇḍacāraṃ caritvāna, nikkhamma nagarā muni;

Paṇḍavaṃ abhihāresi, ettha vāso bhavissati.

☸---------------------------------------------------------------------

这位牟尼乞食完毕，便走出城市，前往般度婆山（想）：那里将是我的住处。

☸.....................................................................

彼位牟尼乞食已，离开城市王舍城；

此处山麓作住所，径直前往般度山。（一〇）

☸.....................................................................

☸*********************************************************************

417.

Disvāna vāsūpagataṃ, tayo [tato (sī. pī.)] dūtā upāvisuṃ;

Tesu ekova [eko ca dūto (sī. syā. pī.)] āgantvā, rājino paṭivedayi.

☸---------------------------------------------------------------------

见到他进入住处后，（那些）使者便（在附近）坐下；其中一位使者回来，向国王禀报。

☸.....................................................................

见佛已到住所处，然后使者们走近；

其中一使回王城，追踪之事禀报王。（一一）

☸.....................................................................

☸*********************************************************************

418.

“Esa bhikkhu mahārāja, paṇḍavassa puratthato [purakkhato (syā. ka.)];

Nisinno byagghusabhova, sīhova girigabbhare”.

☸---------------------------------------------------------------------

“大王啊！这位比丘在般度婆山的前方，坐着如同老虎、公牛，又像洞穴中的狮子。”

☸.....................................................................

“大王此位比丘僧，安坐般度山前方；

犹如猛虎与公牛，犹如狮子在洞窟。”（一二）

☸.....................................................................

☸*********************************************************************

419.

Sutvāna dūtavacanaṃ, bhaddayānena khattiyo;

Taramānarūpo niyyāsi, yena paṇḍavapabbato.

☸---------------------------------------------------------------------

听了使者的话，这位刹帝利（国王）乘坐宝车，急忙地向般度婆山出发。

☸.....................................................................

国王听闻使者言，刹帝利乘上好车；

急忙赶赴佛住所，向般度山疾速行。（一三）

☸.....................................................................

☸*********************************************************************

420.

Sa yānabhūmiṃ yāyitvā, yānā oruyha khattiyo;

Pattiko upasaṅkamma, āsajja naṃ upāvisi.

☸---------------------------------------------------------------------

这位刹帝利乘车到了车路可及之处，便从车上下来，步行上前，接近他（佛陀）后坐了下来。

☸.....................................................................

刹帝利王乘车行，来到车路尽头处；

下车步行近比丘，走近牟尼坐一旁。（一四）

☸.....................................................................

☸*********************************************************************

421.

Nisajja rājā sammodi, kathaṃ sāraṇīyaṃ tato;

Kathaṃ so vītisāretvā, imamatthaṃ abhāsatha.

☸---------------------------------------------------------------------

国王坐下后，（与佛陀）互相问候，说了些友好的、值得记忆的话语。说完问候语后，（国王）说了这番话：

☸.....................................................................

国王坐下心欢喜，与他相互问候语；

寒暄问候完毕后，国王如此说下语。（一五）

☸.....................................................................

☸*********************************************************************

422.

“Yuvā ca daharo cāsi, paṭhamuppattiko [paṭhamuppattiyā (sī.), paṭhamuppattito (syā.)] susu;

Vaṇṇārohena sampanno, jātimā viya khattiyo.

☸---------------------------------------------------------------------

“你既年轻又年少，正当青春年华的初期，容色和身形具足，像是高贵的刹帝利出身。”

☸.....................................................................

“你既年轻又年少，正是人生青春期；

容貌身材皆具足，看似出身刹帝利。”（一六）

☸.....................................................................

☸*********************************************************************

423.

“Sobhayanto anīkaggaṃ, nāgasaṅghapurakkhato;

Dadāmi bhoge bhuñjassu, jātiṃ akkhāhi pucchito”.

☸---------------------------------------------------------------------

“（你的威仪）能光耀军队的前锋，由象群簇拥围绕。我愿给你财富，请享用吧！请告诉我你被问及的出身。”

☸.....................................................................

愿使军队添光彩，象群围绕显威严；

我将赐你诸财富，请你享用并告知：

我所问你的出身。”（一七）

☸.....................................................................

☸*********************************************************************

424.

“Ujuṃ janapado rāja, himavantassa passato;

Dhanavīriyena sampanno, kosalesu [kosalassa (syā. ka.)] niketino.

☸---------------------------------------------------------------------

“大王啊！在喜马拉雅山的山坡旁，有个正直的部族，居住在乔萨罗国境内，他们财富充足、精力充沛。”

☸.....................................................................

“大王雪山山坡处，有正直国憍萨罗；

居民财富精力足，富有资财勇力强。”（一八）

☸.....................................................................

☸*********************************************************************

425.

“Ādiccā [ādicco (ka.)] nāma gottena, sākiyā [sākiyo (ka.)] nāma jātiyā;

Tamhā kulā pabbajitomhi, na kāme abhipatthayaṃ.

☸---------------------------------------------------------------------

“按姓氏是太阳族，按种族是释迦族；我从那个家族出家，不希求诸欲乐。”

☸.....................................................................

依其族姓为日种，依其种族名释迦；

我从彼家而出家，并非希求诸欲乐。”（一九）

☸.....................................................................

☸*********************************************************************

426.

“Kāmesvādīnavaṃ disvā, nekkhammaṃ daṭṭhu khemato;

Padhānāya gamissāmi, ettha me rañjatī mano”ti.

Pabbajjāsuttaṃ paṭhamaṃ niṭṭhitaṃ.

☸---------------------------------------------------------------------

“见到诸欲的过患，视出离为安稳；我将为（达成目标）而精勤，我的心乐于此道。”

☸.....................................................................

已见诸欲有过患，视见出离为安稳；

我为解脱行精进，此心正乐于此道。”（二〇）

出家经结束。

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《5》Suttanipātapāḷi 经集 (Snp 1-73, 1-1155)/3. Mahāvagga 大品 (Snp 27-38, 407-771)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.2 Padhānasutta 精勤经 (Snp 28, 427-451)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Padhānasuttaṃ

427.

“Taṃ maṃ padhānapahitattaṃ, nadiṃ nerañjaraṃ pati;

Viparakkamma jhāyantaṃ, yogakkhemassa pattiyā.

☸---------------------------------------------------------------------

第二章 精进经

在尼连禅河边，我为了达到离轭安稳（解脱），精进修行，心意坚定，勇猛修习禅定。

☸.....................................................................

二 精勤经

尼连禅河岸边处，为求安稳解脱境；

极其勇猛修禅思，我以此心而精勤。（一）

☸.....................................................................

☸*********************************************************************

428.

“Namucī karuṇaṃ vācaṃ, bhāsamāno upāgami;

‘Kiso tvamasi dubbaṇṇo, santike maraṇaṃ tava.

☸---------------------------------------------------------------------

那摩支（魔罗）来到我跟前，说着怜悯的话语：“你如此瘦弱，面色难看，死亡就在你的近旁。”

☸.....................................................................

恶魔障碍解脱者，假作慈悲走近我：

“你身瘦弱容色差，死期已经临近你。”（二）

☸.....................................................................

☸*********************************************************************

429.

“‘Sahassabhāgo maraṇassa, ekaṃso tava jīvitaṃ;

Jīva bho jīvitaṃ seyyo, jīvaṃ puññāni kāhasi.

☸---------------------------------------------------------------------

“死亡（的机会）占一千份，你活命（的机会）只有一份。活下去吧，贤者！活着更好；活着你才能做种种功德。”

☸.....................................................................

你死之分有上千，你生之分仅有一；

活着生命更殊胜，有命才能行诸善。”（三）

☸.....................................................................

☸*********************************************************************

430.

“‘Carato ca te brahmacariyaṃ, aggihuttañca jūhato;

Pahūtaṃ cīyate puññaṃ, kiṃ padhānena kāhasi.

☸---------------------------------------------------------------------

“你修习梵行，并且供奉圣火，许多福德已因此累积。你还要这精勤做什么呢？”

☸.....................................................................

你若修持于梵行，又向圣火献供物；

应已累积大福德，何必还要作精勤？”（四）

☸.....................................................................

☸*********************************************************************

431.

“‘Duggo maggo padhānāya, dukkaro durabhisambhavo’”;

Imā gāthā bhaṇaṃ māro, aṭṭhā buddhassa santike.

☸---------------------------------------------------------------------

“‘精勤的道路难行，难做，难以达成。’”魔罗说着这些偈颂，站在佛陀的跟前。”

☸.....................................................................

精勤之道实难往，难行难作难成就。”

恶魔说完这些偈，站立于佛陀面前。（五）

☸.....................................................................

☸*********************************************************************

432.

Taṃ tathāvādinaṃ māraṃ, bhagavā etadabravi;

“Pamattabandhu pāpima, yenatthena [senatthena (?), attano atthena (aṭṭha. saṃvaṇṇanā)] idhāgato.

☸---------------------------------------------------------------------

对这样说话的魔罗，世尊回答道：“放逸者的朋友，邪恶者啊！你来这里是为了什么目的？”

☸.....................................................................

对于如是说恶魔，世尊如此回答道：

“放逸者的亲眷属，邪恶波旬汝为何，

为了何种之目的，来到此处我面前？”（六）

☸.....................................................................

☸*********************************************************************

433.

“Aṇumattopi [aṇumattenapi (sī. syā.)] puññena, attho mayhaṃ na vijjati;

Yesañca attho puññena, te māro vattumarahati.

☸---------------------------------------------------------------------

“对我而言，即使微尘许的福德也没有用处。那些需要福德的人，魔罗你才应该对他们说。”

☸.....................................................................

些微少量的福德，于我没有任何用处；

那些需要福德者，魔罗应去对彼说。（七）

☸.....................................................................

☸*********************************************************************

434.

“Atthi saddhā tathā [tato (sī. pī.), tapo (syā. ka.)] vīriyaṃ, paññā ca mama vijjati;

Evaṃ maṃ pahitattampi, kiṃ jīvamanupucchasi.

☸---------------------------------------------------------------------

“我有信心，以及精进，智慧也存在于我。我如此自我策励而精勤，你为何还要问我关于活命的事？”

☸.....................................................................

我有信心与精进，更有智慧存于心；

我已如此自精勤，何必问我活命事？（八）

☸.....................................................................

☸*********************************************************************

435.

“Nadīnamapi sotāni, ayaṃ vāto visosaye;

Kiñca me pahitattassa, lohitaṃ nupasussaye.

☸---------------------------------------------------------------------

“这（精进之）风甚至能吹干河流的水流；为何我如此精勤时，我的血液竟不会干涸呢？”

☸.....................................................................

此风能令江河水，所有水流尽干涸；

我已如此自精勤，为何血不令干涸？（九）

☸.....................................................................

☸*********************************************************************

436.

“Lohite sussamānamhi, pittaṃ semhañca sussati;

Maṃsesu khīyamānesu, bhiyyo cittaṃ pasīdati;

Bhiyyo sati ca paññā ca, samādhi mama tiṭṭhati.

☸---------------------------------------------------------------------

“当血液干涸时，胆汁和痰也会干涸；当肌肉损耗时，心更趋向于明净；我的念、慧与定更加稳固地安住。”

☸.....................................................................

血液若是渐干涸，胆汁黏液亦干涸；

肌肉纵然渐消减，我心更加趋明净；

我的念慧及禅定，愈发安稳得住立。（一〇）

☸.....................................................................

☸*********************************************************************

437.

“Tassa mevaṃ viharato, pattassuttamavedanaṃ;

Kāmesu [kāme (sī. syā.)] nāpekkhate cittaṃ, passa sattassa suddhataṃ.

☸---------------------------------------------------------------------

“我如此安住，即使达到最高的感受，我的心也不期求诸欲。看这有情的清净性！”

☸.....................................................................

我虽如此安住着，即使达到最高受；

此心不求于诸欲，且看有情清净性！（一一）

☸.....................................................................

☸*********************************************************************

438.

“Kāmā te paṭhamā senā, dutiyā arati vuccati;

Tatiyā khuppipāsā te, catutthī taṇhā pavuccati.

☸---------------------------------------------------------------------

“欲乐是你的第一军，第二军称为不乐，你的第三军是饥渴，第四军被称为渴爱。”

☸.....................................................................

欲乐乃汝第一军，不乐是汝第二军；

饥渴为汝第三军，渴爱称为第四军。（一二）

☸.....................................................................

☸*********************************************************************

439.

“Pañcamaṃ [pañcamī (sī. pī.)] thinamiddhaṃ te, chaṭṭhā bhīrū pavuccati;

Sattamī vicikicchā te, makkho thambho te aṭṭhamo.

☸---------------------------------------------------------------------

“你的第五（军）是昏沉睡眠，第六被称为怖畏，你的第七军是疑惑，你的第八军是伪善和固执。”

☸.....................................................................

昏沉睡眠第五军，怖畏懦弱第六军；

疑是你的第七军，伪善固执第八军。（一三）

☸.....................................................................

☸*********************************************************************

440.

“Lābho siloko sakkāro, micchāladdho ca yo yaso;

Yo cattānaṃ samukkaṃse, pare ca avajānati.

☸---------------------------------------------------------------------

“利得、赞誉、恭敬，以及以邪命得来的名声；还有那称赞自己、贬低他人（也是你的军队）。”

☸.....................................................................

利养赞誉与恭敬，以及邪命得名声；

还有自赞而毁他，轻蔑他人不尊重。（一四）

☸.....................................................................

☸*********************************************************************

441.

“Esā namuci te senā, kaṇhassābhippahārinī;

Na naṃ asūro jināti, jetvā ca labhate sukhaṃ.

☸---------------------------------------------------------------------

“那摩支啊！这就是你的军队，那黑暗者的攻击（力量）。无勇之人不能战胜它；战胜它才能获得安乐。”

☸.....................................................................

那摩支汝此军队，黑暗魔罗攻击力；

非勇健者不能胜，勇者胜已得安乐。（一五）

☸.....................................................................

☸*********************************************************************

442.

“Esa muñjaṃ parihare, dhiratthu mama [ida (ka.)] jīvitaṃ;

Saṅgāme me mataṃ seyyo, yaṃ ce jīve parājito.

☸---------------------------------------------------------------------

“你看我（像披戴）这文叉草（象征决心）！苟活于世，真可鄙！我宁可在战斗中死去，胜过战败而活着。”

☸.....................................................................

我身披此文叉草！鄙弃（失败的）生命；

我宁战死于沙场，不愿失败而苟活！”（一六）

☸.....................................................................

☸*********************************************************************

443.

“Pagāḷhettha na dissanti, eke samaṇabrāhmaṇā;

Tañca maggaṃ na jānanti, yena gacchanti subbatā.

☸---------------------------------------------------------------------

“有些沉溺于此（世间）的沙门、婆罗门不见（此军队），他们也不知道具足善行者所行走的道路。”

☸.....................................................................

有些沙门婆罗门，沉溺世间看不见；

他们亦不知此道，持善戒者所行道。（一七）

☸.....................................................................

☸*********************************************************************

444.

“Samantā dhajiniṃ disvā, yuttaṃ māraṃ savāhanaṃ;

Yuddhāya paccuggacchāmi, mā maṃ ṭhānā acāvayi.

☸---------------------------------------------------------------------

“看见魔罗四周列好军队，驾好车辆前来，我将上前迎战；休想让我从（修行）立场上动摇！”

☸.....................................................................

见魔罗军列四周，备好车乘欲前来；

我今奋起去迎战，休想使我离此位！（一八）

☸.....................................................................

☸*********************************************************************

445.

“Yaṃ te taṃ nappasahati, senaṃ loko sadevako;

Taṃ te paññāya bhecchāmi [gacchāmi (sī.), vecchāmi (syā.), vajjhāmi (ka.)], āmaṃ pattaṃva asmanā [pakkaṃva amunā (ka.)].

☸---------------------------------------------------------------------

“你那连同天神在内的世间都无法压制的军队，我将以智慧来击破它，如同用石头击破未烧的土钵。”

☸.....................................................................

你那包含天神众，世间无法胜之军；

我将以智慧击破，犹如以石破土钵。（一九）

☸.....................................................................

☸*********************************************************************

446.

“Vasīkaritvā [vasiṃ karitvā (bahūsu)] saṅkappaṃ, satiñca sūpatiṭṭhitaṃ;

Raṭṭhā raṭṭhaṃ vicarissaṃ, sāvake vinayaṃ puthū.

☸---------------------------------------------------------------------

“我将掌控自心意念，善安住正念，从一国到另一国游行，教导广大的声闻弟子。”

☸.....................................................................

控制自心思与念，正念善巧令安住；

我将游行于诸国，广泛教导诸弟子。（二〇）

☸.....................................................................

☸*********************************************************************

447.

“Te appamattā pahitattā, mama sāsanakārakā;

Akāmassa [akāmā (ka.)] te gamissanti, yattha gantvā na socare”.

☸---------------------------------------------------------------------

“他们将不放逸、精进努力，奉行我——无欲者——的教导；他们将去往那不再忧愁的地方。”

☸.....................................................................

他们不放逸精勤，奉行我教导之人；

无欲之我所示道，去往彼处无忧愁。”（二一）

☸.....................................................................

☸*********************************************************************

448.

“Satta vassāni bhagavantaṃ, anubandhiṃ padāpadaṃ;

Otāraṃ nādhigacchissaṃ, sambuddhassa satīmato.

☸---------------------------------------------------------------------

（魔罗想：）“我曾紧随世尊七年之久，步步相随；但对于这位具念的正自觉者，我找不到任何（可乘之）机。”

☸.....................................................................

“我曾七年时间里，紧紧跟随于世尊；

步步相随不曾离，具念正觉佛陀处，

未得丝毫可乘机。”（二二）

☸.....................................................................

☸*********************************************************************

449.

“Medavaṇṇaṃva pāsāṇaṃ, vāyaso anupariyagā;

Apettha muduṃ [mudu (sī.)] vindema, api assādanā siyā.

☸---------------------------------------------------------------------

“（我）就像一只乌鸦绕着一块颜色像脂肪的石头盘旋（想）：‘或许我能在这里找到什么柔软的东西，或许有什么美味可尝？’”

☸.....................................................................

犹如乌鸦绕磐石，其色仿佛似脂肪；

（心想）或可于此处，寻得柔软美味餐？（二三）

☸.....................................................................

☸*********************************************************************

450.

“Aladdhā tattha assādaṃ, vāyasetto apakkami;

Kākova selamāsajja, nibbijjāpema gotamaṃ”.

☸---------------------------------------------------------------------

“在那儿得不到美味，乌鸦只好从那里飞走；就像那接近石头（却失望）的乌鸦，我们也厌烦地离开乔达摩。”

☸.....................................................................

未能得到其美味，乌鸦舍弃此处去；

犹如靠近石之鸦，我等厌离此乔达摩。”（二四）

☸.....................................................................

☸*********************************************************************

451.

Tassa sokaparetassa, vīṇā kacchā abhassatha;

Tato so dummano yakkho, tatthevantaradhāyathāti.

Padhānasuttaṃ dutiyaṃ niṭṭhitaṃ.

☸---------------------------------------------------------------------

那充满忧伤的（魔罗），他的琵琶从腋下掉落；于是那失意的夜叉，就在那里消失了。

☸.....................................................................

彼为忧伤所征服，琵琶由其腋下落；

夜叉心意甚消沉，当下立即消失去。（二五）

精勤经结束。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《5》Suttanipātapāḷi 经集 (Snp 1-73, 1-1155)/3. Mahāvagga 大品 (Snp 27-38, 407-771)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.3 Subhāsitasutta 妙语经 (Snp 29, 452-456)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Subhāsitasuttaṃ

Evaṃ me sutaṃ – eka samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

“Catūhi, bhikkhave, aṅgehi samannāgatā vācā subhāsitā hoti, na dubbhāsitā, anavajjā ca ananuvajjā ca viññūnaṃ. Katamehi catūhi? Idha, bhikkhave, bhikkhu subhāsitaṃyeva bhāsati no dubbhāsitṃ, dhammaṃyeva bhāsati no adhammaṃ, piyaṃyeva bhāsati no appiyaṃ, saccaṃyeva bhāsati no alikaṃ. Imehi kho, bhikkhave, catūhi aṅgehi samannāgatā vācā subhāsitā hoti, no dubbhāsitā, anavajjā ca ananuvajjā ca viññūnan”ti. Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

452.

“Subhāsitaṃ uttamamāhu santo, dhammaṃ bhaṇe nādhammaṃ taṃ dutiyaṃ;

Piyaṃ bhaṇe nāppiyaṃ taṃ tatiyaṃ, saccaṃ bhaṇe nālikaṃ taṃ catutthan”ti.

Atha kho āyasmā vaṅgīso uṭṭhāyāsanā ekaṃsaṃ cīvaraṃ katvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – “paṭibhāti maṃ bhagavā, paṭibhāti maṃ sugatā”ti. “Paṭibhātu taṃ vaṅgīsā”ti bhagavā avoca. Atha kho āyasmā vaṅgīso bhagavantaṃ sammukhā sāruppāhi gāthāhi abhitthavi –

☸---------------------------------------------------------------------

第三章 妙语经

如是我闻。一时，世尊住在舍卫城祗树给孤独园。在那里，世尊召唤诸比丘：“比丘们！”“尊师！”那些比丘回答世尊。世尊说道：“比丘们，具备四种特点的言语是善说（妙语），不是恶说，是无过失的，不为智者所呵责。是哪四种呢？在此，比丘们，比丘只说善说的话，不说恶说的话；只说合法的话，不说非法的话；只说悦耳的话，不说刺耳的话；只说真实的话，不说虚假的话。比丘们，具备这四种特点的言语是善说，不是恶说，是无过失的，不为智者所呵责。”世尊说了这番话。善逝说了这些之后，导师又接着说道：

“贤善者说善说为最上（此第一）；应说正法不说非法（此第二）；应说爱语不说恶语（此第三）；应说真实不说虚妄（此第四）。”

☸.....................................................................

三 善说经

如是我闻。一时，世尊住舍卫城祗树给孤独园，时世尊告诸比丘曰：“诸比丘！”

诸比丘答世尊：“尊师！”

世尊如是曰：“诸比丘！具备四支语，为善说而非恶说，无罪而不为诸智者所责难。

云何四支？诸比丘！有比丘只说善说语、不说恶说语；只说法语、不说非法语；只说爱

语、不说非爱语；只说真实语、不说虚伪语。具备此等四支语，为善说而非恶说，

无罪而不为诸智者所责难。”世尊如斯说，善逝如斯说已，师［世尊］更曰：

贤善者说善说为最上（此第一）；

应说正法不说非法（此第二）；

应说爱语不说恶语（此第三）；

应说真实不说虚妄（此第四）。（一）

☸.....................................................................

☸*********************************************************************

453.

“Tameva vācaṃ bhāseyya, yāyattānaṃ na tāpaye;

Pare ca na vihiṃseyya, sā ve vācā subhāsitā.

☸---------------------------------------------------------------------

这时，具寿婆耆舍从座位起身，偏袒右肩，向世尊合掌，对世尊这样说：“世尊！我（对您所说的）有所领悟！善逝！我有所领悟！”世尊说：“婆耆舍，愿你（的领悟）显现！”于是，具寿婆耆舍在世尊面前，以适当的偈颂赞叹道：

“应当只说这样的话语：它既不恼害自己，也不伤害他人——这样的言语，确实是善说。”

☸.....................................................................

时尊者婆耆舍由座而起，偏袒一肩，向世尊合掌，白世尊言：“善逝！我已明解

世尊所说义。”“婆耆舍！汝言明解。”时婆耆舍尊者于世尊前，以适当诸偈赞叹世尊：

“只应说那不恼己，亦复不伤他人语；

如此言语方应说，此实即是善说语。（二）

☸.....................................................................

☸*********************************************************************

454.

“Piyavācameva bhāseyya, yā vācā paṭinanditā;

Yaṃ anādāya pāpāni, paresaṃ bhāsate piyaṃ.

☸---------------------------------------------------------------------

“应当只说悦耳的话，那受人欢迎的话语。不涉及恶事，只对他人说悦耳的话。”

☸.....................................................................

应当只说悦耳语，受人欢迎喜爱语；

不取他人之过恶，只向他人说爱语。（三）

☸.....................................................................

☸*********************************************************************

455.

“Saccaṃ ve amatā vācā, esa dhammo sanantano;

Sacce atthe ca dhamme ca, āhu santo patiṭṭhitā.

☸---------------------------------------------------------------------

“真实确实是甘露之语，这是永恒的法则；贤善者说，他们安住于真实、义利与正法。”

☸.....................................................................

真实确是甘露语，此为永恒古常法；

贤善者安住真实，义利以及正法上。（四）

☸.....................................................................

☸*********************************************************************

456.

“Yaṃ buddho bhāsati vācaṃ, khemaṃ nibbānapattiyā;

Dukkhassantakiriyāya, sā ve vācānamuttamā”ti.

Subhāsitasuttaṃ tatiyaṃ niṭṭhitaṃ.

☸---------------------------------------------------------------------

“佛陀所说的言语，是为达到涅槃的安稳，是为了灭尽诸苦，这确实是言语中的无上者。”

☸.....................................................................

佛陀所宣说之语，为得安稳至涅槃，

为得灭尽诸苦边，此实言语最无上。”（五）

妙语经结束。

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《5》Suttanipātapāḷi 经集 (Snp 1-73, 1-1155)/3. Mahāvagga 大品 (Snp 27-38, 407-771)”

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【经名】 3.4 Sundarikabhāradvājasutta 孙陀利迦婆罗堕阇经 (Snp 30, 457-490)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Sundarikabhāradvājasuttaṃ

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu viharati sundarikāya nadiyā tīre. Tena kho pana samayena sundarikabhāradvājo brāhmaṇo sundarikāya nadiyā tīre aggiṃ juhati, aggihuttaṃ paricarati. Atha kho sundarikabhāradvājo brāhmaṇo aggiṃ juhitvā aggihuttaṃ paricaritvā uṭṭhāyāsanā samantā catuddisā anuvilokesi – “ko nu kho imaṃ habyasesaṃ bhuñjeyyā”ti? Addasā kho sundarikabhāradvājo brāhmaṇo bhagavantaṃ avidūre aññatarasmiṃ rukkhamūle sasīsaṃ pārutaṃ nisinnaṃ; disvāna vāmena hatthena habyasesaṃ gahetvā dakkhiṇena hatthena kamaṇḍaluṃ gahetvā yena bhagavā tenupasaṅkami.

Atha kho bhagavā sundarikabhāradvājassa brāhmaṇassa padasaddena sīsaṃ vivari. Atha kho sundarikabhāradvājo brāhmaṇo – “muṇḍo ayaṃ bhavaṃ, muṇḍako ayaṃ bhavan”ti tatova puna nivattitukāmo ahosi. Atha kho sundarikabhāradvājassa brāhmaṇassa etadahosi – “muṇḍāpi hi idhekacce brāhmaṇā bhavanti, yaṃnūnāhaṃ upasaṅkamitvā jātiṃ puccheyyan”ti. Atha kho sundarikabhāradvājo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca – “kiṃjacco bhavan”ti?

Atha kho bhagavā sundarikabhāradvājaṃ brāhmaṇaṃ gāthāhi ajjhabhāsi –

457.

“Na brāhmaṇo nomhi na rājaputto, na vessāyano uda koci nomhi;

Gottaṃ pariññāya puthujjanānaṃ, akiñcano manta carāmi loke.

☸---------------------------------------------------------------------

第四章 孙陀利迦婆罗堕阇经

如是我闻。一时，世尊住在憍萨罗国孙陀利迦河的岸边。那时，有一位名叫孙陀利迦婆罗堕阇的婆罗门，正在孙陀利迦河岸边祭火，行火供养。那时，孙陀利迦婆罗堕阇婆罗门祭火、行火供养完毕后，从座位上起来，环顾四方（想道）：”谁可以享用这剩余的祭品呢？“ 孙陀利迦婆罗堕阇婆罗门看见世尊在不远处的一棵树下，连头带着衣覆盖着坐着。见到后，他左手拿着剩余祭品，右手拿着水罐，走向世尊所在之处。那时，世尊听到孙陀利迦婆罗堕阇婆罗门的脚步声，便露出了头。这时，孙陀利迦婆罗堕阇婆罗门（想）：”这位尊者是剃光了头的，这位尊者是剃头者。“ 就想从那里转身回去。然而，孙陀利迦婆罗堕阇婆罗门又这样想：“但也有些婆罗门是剃光头的，我何不走上前去问问他的出身（种姓）呢？” 于是，孙陀利迦婆罗堕阇婆罗门走向世尊所在之处；走近后，对世尊这样说：“尊者您是什么种姓出身？” 这时，世尊以偈颂对孙陀利迦婆罗堕阇婆罗门说道：

457.

“我不是婆罗门，不是王族（刹帝利），也不是吠舍族，也不是任何（其他种姓）；我已遍知凡夫俗子的种姓，作为一无所有者、明了者，我于世间游行。”

☸.....................................................................

四 孙陀利迦婆罗堕阇经

如是我闻。一时，世尊住憍萨罗国孙陀利迦河边。尔时，孙陀利迦婆罗堕阇

祭火婆罗门，于孙陀利迦河边，行祀圣火之火供养。时孙陀利迦婆罗堕阇婆罗门行

祭火之火供养已，即由座起，回望四方自谓：“此残余供物，应使谁受耶？”孙陀利迦

婆罗堕阇婆罗门由不远之树下见世尊以衣披缠至头而坐。见已，以左手持残余供物，

右手持水罐，行近世尊之处。时世尊闻孙陀利迦婆罗堕阇婆罗门之足音而开启头衣。

时孙陀利迦婆罗堕阇婆罗门见世尊为光头圆顶，即谓：“此是沙门。”便欲转回。

时孙陀利迦婆罗堕阇婆罗门作如是思念：“虽为光头圆顶，此世亦有一部分光头圆顶之婆罗门；我

且近前，问彼之出身。”于是，孙陀利迦婆罗堕阇婆罗门行近世尊之处。诣前白世尊

言：“尊者何姓之出生？”时世尊以偈对孙陀利迦婆罗堕阇婆罗门曰：

“我非婆罗门种姓，亦非刹帝利王族，

既非吠舍农商者，亦非任何其他姓；

我已遍知凡夫姓，无所执取一物者，

具足智慧游世间。”（一）

☸.....................................................................

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458.

“Saṅghāṭivāsī agaho carāmi [agiho (ka. sī. pī.) ageho (katthaci)], nivuttakeso abhinibbutatto;

Alippamāno idha māṇavehi, akallaṃ maṃ brāhmaṇa pucchasi gottapañhaṃ”.

☸---------------------------------------------------------------------

458.

“我身穿僧伽梨（重复衣），无家而游行，剃除须发，自身已完全寂灭；于此世间不染着于年轻人（或指世人），婆罗门啊，你问我关于种姓的问题，实在不合时宜。”

☸.....................................................................

身着重复僧伽衣，无有家室我游行；

剃除所有须与发，自身寂灭无烦恼；

对此世间诸人等，毫无染着不执取；

婆罗门汝问我姓，此事实属不合宜。”（二）

☸.....................................................................

☸*********************************************************************

459.

“Pucchanti ve bho brāhmaṇā, brāhmaṇebhi saha brāhmaṇo no bhavan”ti.

☸---------------------------------------------------------------------

459.

“尊者！婆罗门们确实会相互询问：‘尊者您是婆罗门吗？’”

☸.....................................................................

“尊者，婆罗门之间，确实会互相询问：

‘尊者您是否婆罗门？’此是惯例常问事。”（三）

☸.....................................................................

☸*********************************************************************

460.

“Brāhmaṇo hi ce tvaṃ brūsi, mañca brūsi abrāhmaṇaṃ;

Taṃ taṃ sāvittiṃ pucchāmi, tipadaṃ catuvīsatakkharaṃ.

☸---------------------------------------------------------------------

460.

“如果你自称是婆罗门，却说我不是婆罗门；那么我问你那娑维特利（真言），那三句、二十四个音节的（吠陀诗颂）。”

☸.....................................................................

你若自称婆罗门，却说我非婆罗门；

那么我今要问你，娑维特利真言事：

三句韵律廿四字，吠陀赞歌之精髓。”（四）

☸.....................................................................

☸*********************************************************************

461.

“Kiṃ nissitā isayo manujā, khattiyā brāhmaṇā [paṭhamapādanto] devatānaṃ;

Yaññamakappayiṃsu puthū idha loke [dutiyapādanto (sī.)].

☸---------------------------------------------------------------------

461.

“依止于什么，世间的仙人、人类、刹帝利、婆罗门，广泛地设立了对诸天神的祭祀呢？”

☸.....................................................................

“依止于何种缘由，仙人、人类、刹帝利，

乃至婆罗门众等，于此世间为何故，

普遍设立诸祭祀，以此供养诸天神？”（五）

☸.....................................................................

☸*********************************************************************

462.

“Yadantagū vedagū yaññakāle, yassāhutiṃ labhe tassijjheti brūmi”.

☸---------------------------------------------------------------------

462.

那么，他的祭供就会有成效。”

☸.....................................................................

我说供养有效” (六)

☸.....................................................................

☸*********************************************************************

463.

“Addhā hi tassa hutamijjhe, (iti brāhmaṇo)

Yaṃ tādisaṃ vedagumaddasāma;

Tumhādisānañhi adassanena, añño jano bhuñjati pūraḷāsaṃ”.

☸---------------------------------------------------------------------

463.

婆罗门说道：“确实，这个祭供会有成效，因为我们见到了像您这样精通知识的人。如果没能见到像您这样的人，其他人就会享用这些祭品了。”

☸.....................................................................

婆罗门说：

“通达吠陀之人，

如今我见到您；

那供养实有效。

若未见如尊师，

祭品就施给了

没有资格的人。” (七)

☸.....................................................................

☸*********************************************************************

464.

“Tasmātiha tvaṃ brāhmaṇa atthena, atthiko upasaṅkamma puccha;

Santaṃ vidhūmaṃ anīghaṃ nirāsaṃ, appevidha abhivinde sumedhaṃ”.

☸---------------------------------------------------------------------

464.

“因此，婆罗门啊，你既然有所求而来此，就上前询问吧！或许你在这里能找到一位平静、无烦恼（如无烟一般清净）、无苦恼、无贪求的智者。”

☸.....................................................................

“婆罗门，你既然 对我有所求，

为了求知意义， 就近前来问吧。

或许你能发现 那寂静无染（如无烟）、

无苦也无贪求、 具足善慧之人。” (八)

☸.....................................................................

☸*********************************************************************

465.

“Yaññe ratohaṃ bho gotama, yaññaṃ yiṭṭhukāmo nāhaṃ pajānāmi;

Anusāsatu maṃ bhavaṃ, yattha hutaṃ ijjhate brūhi me taṃ”.

“Tena hi tvaṃ, brāhmaṇa, odahassu sotaṃ; dhammaṃ te desessāmi –

☸---------------------------------------------------------------------

465.

“我喜爱祭祀，尊敬的乔达摩啊！我想要举行祭祀，但我不知道（如何才能有效）。请您教导我吧！请告诉我，向哪里献供才能成功？”“那么，婆罗门啊！你且倾听，我来为你说法——”

☸.....................................................................

“喜爱供养，尊敬的乔达摩， 我想献供却不知（方法），

请教我供养之法， 在何处供养才有效？

恳请您教示我。” “既然如此，婆罗门，

你且倾耳谛听， 我为你讲说此法。” (九)

☸.....................................................................

☸*********************************************************************

466.

“Mā jātiṃ pucchī caraṇañca puccha, kaṭṭhā have jāyati jātavedo;

Nīcākulīnopi munī dhitīmā, ājāniyo hoti hirīnisedho.

☸---------------------------------------------------------------------

466.

“不要问出身，要问其品行。要知道，火是从木柴中生起的；即使出身低贱的家族，只要是坚定、有智慧的牟尼，也能因具备惭愧心而成为高贵的人。”

☸.....................................................................

“莫问其出身种姓， 但问他的品行。

火确实由木柴生， 即使出身低贱之家，

牟尼若有智慧德行， 也能因惭愧而高贵。” (十)

☸.....................................................................

☸*********************************************************************

467.

“Saccena danto damasā upeto, vedantagū vūsitabrahmacariyo;

Kālena tamhi habyaṃ pavecche, yo brāhmaṇo puññapekkho [puññapekho (sī. pī.)] yajetha.

☸---------------------------------------------------------------------

467.

“以真诚而调伏，具足自我制御，通达吠陀（知识）的究竟，圆满了梵行。若有期望福德的婆罗门举行祭祀，应在适当的时候，将供品献给这样的人。”

☸.....................................................................

“以真谛自我调练， 制御自身的诸根，

已达吠陀之究竟， 圆满梵行已成就。

期望福德的婆罗门， 应当适时供养他。” (十一)

☸.....................................................................

☸*********************************************************************

468.

“Ye kāme hitvā agahā caranti, susaññatattā tasaraṃva ujjuṃ;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

☸---------------------------------------------------------------------

468.

“那些舍弃了欲乐、无家而游行、善于自我调伏、像织梭一样正直的人。若有期望福德的婆罗门举行祭祀，应在适当的时候，将供品献给这样的人。”

☸.....................................................................

“舍弃诸欲无家者， 能够善自制伏，

犹如织梭般正直。 将适时的供品献给他们，

期望福德的婆罗门， 应当如此供养。” (一二)

☸.....................................................................

☸*********************************************************************

469.

“Ye vītarāgā susamāhitindriyā, candova rāhuggahaṇā pamuttā;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

☸---------------------------------------------------------------------

469.

“那些远离贪欲、诸根善于得定、如同月亮从罗睺的遮蔽中解脱出来的人。若有期望福德的婆罗门举行祭祀，应在适当的时候，将供品献给这样的人。”

☸.....................................................................

“善于远离诸贪欲， 诸根寂静得等持，

犹如月亮脱离罗睺。 将适时的供品献给他们，

期望福德的婆罗门， 应当如此供养。” (一三)

☸.....................................................................

☸*********************************************************************

470.

“Asajjamānā vicaranti loke, sadā satā hitvā mamāyitāni;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

☸---------------------------------------------------------------------

470.

“那些在世间游行而不执着、恒常具念、舍弃了‘我所有’之见的人。若有期望福德的婆罗门举行祭祀，应在适当的时候，将供品献给这样的人。”

☸.....................................................................

“常具正念无执着， 舍离‘我所有’之见，

如此游行于世间。 将适时的供品献给他们，

期望福德的婆罗门， 应当如此供养。” (一四)

☸.....................................................................

☸*********************************************************************

471.

“Yo kāme hitvā abhibhuyyacārī, yo vedi jātīmaraṇassa antaṃ;

Parinibbuto udakarahadova sīto, tathāgato arahati pūraḷāsaṃ.

☸---------------------------------------------------------------------

471.

“舍弃了欲乐、作为征服者而行、了知生死终结的人；已完全寂灭，犹如清凉的湖水，这样的如来，值得领受祭品。”

☸.....................................................................

“舍离于诸欲， 征服欲乐而行，

了知生死的边际， 已寂灭而清净明澄，

清凉犹如湖水， 这样的如来堪受献供。” (一五)

☸.....................................................................

☸*********************************************************************

472.

“Samo samehi visamehi dūre, tathāgato hoti anantapañño;

Anūpalitto idha vā huraṃ vā, tathāgato arahati pūraḷāsaṃ.

☸---------------------------------------------------------------------

472.

“对（心行）平等者平等，远离（心行）不平等者，如来具有无边的智慧；于此世或他世都不受染污，这样的如来，值得领受祭品。”

☸.....................................................................

“如来对（心行）平等者平等， 远离（心行）不平等者，

具有无边的智慧； 于此世及他世，

都没有任何染着， 这样的如来堪受献供。” (一六)

☸.....................................................................

☸*********************************************************************

473.

“Yamhi na māyā vasati na māno, yo vītalobho amamo nirāso;

Panuṇṇakodho abhinibbutatto, yo brāhmaṇo sokamalaṃ ahāsi;

Tathāgato arahati pūraḷāsaṃ.

☸---------------------------------------------------------------------

473.

“他心中没有欺诈，没有傲慢；他远离贪婪，没有‘我所’，没有渴求；他的忿怒已被驱除，自身已完全寂静；这位（真正的）婆罗门已舍弃忧愁的污垢；这样的如来，值得领受祭品。”

☸.....................................................................

“无欺诈亦无傲慢， 远离贪欲无‘我所’，

无有渴求除忿恨， 自我达至寂静。

舍离忧愁污垢的（真）婆罗门， 这样的如来堪受献供。” (一七)

☸.....................................................................

☸*********************************************************************

474 .

“Nivesanaṃ yo manaso ahāsi, pariggahā yassa na santi keci;

Anupādiyāno idha vā huraṃ vā, tathāgato arahati pūraḷāsaṃ.

☸---------------------------------------------------------------------

474.

“他已舍弃心中的执着（心之住处），没有任何的拥有物；于此世或他世都无所执取，这样的如来，值得领受祭品。”

☸.....................................................................

“已经断除心的住着， 没有任何的执取拥有，

对此世他世皆不执着， 这样的如来堪受献供。” (一八)

☸.....................................................................

☸*********************************************************************

475.

“Samāhito yo udatāri oghaṃ, dhammaṃ caññāsi paramāya diṭṭhiyā;

Khīṇāsavo antimadehadhārī, tathāgato arahati pūraḷāsaṃ.

☸---------------------------------------------------------------------

475.

“他已得禅定，渡过了（烦恼）瀑流，以最上的知见通达了法；诸漏已尽，持有这最后之身，这样的如来，值得领受祭品。”

☸.....................................................................

“得等持而渡过暴流， 以最上知见通达正法，

诸漏已尽住最后之身， 这样的如来堪受献供。” (一九)

☸.....................................................................

☸*********************************************************************

476.

“Bhavāsavā yassa vacī kharā ca, vidhūpitā atthagatā na santi;

Sa vedagū sabbadhi vippamutto, tathāgato arahati pūraḷāsaṃ.

☸---------------------------------------------------------------------

476.

“他的‘有漏’（生存的烦恼）和粗恶语已被彻底去除、止息、不复存在；他是通达吠陀者，于一切处完全解脱，这样的如来，值得领受祭品。”

☸.....................................................................

“‘有漏’以及粗恶语， 皆被遣除灭无存，

是通达吠陀的解脱者， 这样的如来堪受献供。” (廿)

☸.....................................................................

☸*********************************************************************

477.

“Saṅgātigo yassa na santi saṅgā, yo mānasattesu amānasatto;

Dukkhaṃ pariññāya sakhettavatthuṃ, tathāgato arahati pūraḷāsaṃ.

☸---------------------------------------------------------------------

477.

“他已超越执着，没有任何执着；在有我慢的众生中，他没有我慢；他已遍知了苦以及苦的领域和根源，这样的如来，值得领受祭品。”

☸.....................................................................

“超越染着无染着， 在有我慢的有情中，

他自己没有我慢； 遍知了诸苦，

及其生起的田地和根源， 这样的如来堪受献供。” (廿一)

☸.....................................................................

☸*********************************************************************

478.

“Āsaṃ anissāya vivekadassī, paravediyaṃ diṭṭhimupātivatto;

Ārammaṇā yassa na santi keci, tathāgato arahati pūraḷāsaṃ.

☸---------------------------------------------------------------------

478.

“他不依赖于渴爱，见到远离（寂静）；已超越了依他人而知的见解；他没有任何心之所缘（认知对象），这样的如来，值得领受祭品。”

☸.....................................................................

“不依赖于渴爱， 见到远离（寂静），

已超越他人所说之见， 及由此而起的烦恼，

没有任何（心之）所缘， 这样的如来堪受献供。” (廿二)

☸.....................................................................

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479.

“Paroparā [parovarā (sī. pī.)] yassa samecca dhammā, vidhūpitā atthagatā na santi;

Santo upādānakhaye vimutto, tathāgato arahati pūraḷāsaṃ.

☸---------------------------------------------------------------------

479.

“他已彻底了知，（世间）高下、彼此等一切法都已被遣除、止息、不复存在；他寂静，因执取的灭尽而解脱，这样的如来，值得领受祭品。”

☸.....................................................................

“已证知一切高下彼此法， 将其遣除、灭没，

令之无有余存； 他已达至寂静，

因执取灭尽而解脱， 这样的如来堪受献供。” (二三)

☸.....................................................................

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480.

“Saṃyojanaṃ jātikhayantadassī, yopānudi rāgapathaṃ asesaṃ;

Suddho nidoso vimalo akāco [akāmo (sī. syā.)], tathāgato arahati pūraḷāsaṃ.

☸---------------------------------------------------------------------

480.

“他已见到结缚与生的灭尽，已彻底断除了贪欲之道；他是清净、无过、无垢、无瑕的，这样的如来，值得领受祭品。”

☸.....................................................................

“已见到结缚与生的 灭尽之究竟，

贪欲之道已除尽无余； 他清净而无过失，

离垢且无瑕疵， 这样的如来堪受献供。” (二四)

☸.....................................................................

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481.

“Yo attano attānaṃ [attanāttānaṃ (sī. syā.)] nānupassati, samāhito ujjugato ṭhitatto;

Sa ve anejo akhilo akaṅkho, tathāgato arahati pūraḷāsaṃ.

☸---------------------------------------------------------------------

481.

“他不视‘我’为己有，已得禅定，直行（于道），安住于自身（的修持）；他确实无有贪爱，无有障碍，无有疑惑，这样的如来，值得领受祭品。”

☸.....................................................................

“不观视自我为‘我’， 一心安住于等持，

正直行道而自住； 无有动摇无障碍，

乃至无有疑惑， 这样的如来堪受献供。” (二五)

☸.....................................................................

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482.

“Mohantarā yassa na santi keci, sabbesu dhammesu ca ñāṇadassī;

Sarīrañca antimaṃ dhāreti, patto ca sambodhimanuttaraṃ sivaṃ;

Ettāvatā yakkhassa suddhi, tathāgato arahati pūraḷāsaṃ”.

☸---------------------------------------------------------------------

482.

“他没有任何内在的痴迷，对一切法具有智见；持有这最后之身，并且已证得无上、吉祥的正等觉；达到如此程度，即是有情（夜叉）的清净。这样的如来，值得领受祭品。”

☸.....................................................................

“没有丝毫愚痴之因， 对于一切诸法，

都具有智慧与见地； 他持有这

最后的生身， 已证得吉祥、

无上的正等正觉。 如此即是有情的清净，

这样的如来堪受献供。” (二六)

☸.....................................................................

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483.

“Hutañca [huttañca (sī. ka.)] mayhaṃ hutamatthu saccaṃ, yaṃ tādisaṃ vedagunaṃ alatthaṃ;

Brahmā hi sakkhi paṭigaṇhātu me bhagavā, bhuñjatu me bhagavā pūraḷāsaṃ”.

☸---------------------------------------------------------------------

483.

“愿我的献供成为真实的献供吧！因为我遇到了这样一位通达吠陀（智慧）的人。梵天可作见证！请世尊接受我的供养吧！请世尊享用我的祭品吧！”

☸.....................................................................

“因为遇到了尊师您 这样通达吠陀之人，

我的这次供养， 才成为真实的供养。

梵天实可作证， 请您纳受我献上的祭品。” (二七)

☸.....................................................................

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484.

“Gāthābhigītaṃ me abhojaneyyaṃ, sampassataṃ brāhmaṇa nesa dhammo;

Gāthābhigītaṃ panudanti buddhā, dhamme satī brāhmaṇa vuttiresā.

☸---------------------------------------------------------------------

484.

“通过诵偈而获得的食物，我不应食用。婆罗门啊，对有正见者而言，这不是（符合）正法的。诸佛拒绝（接受）通过诵偈而得的食物。婆罗门啊，只要正法尚存，这就是（诸佛的）行持准则。”

☸.....................................................................

“因唱诵偈颂而得的食物， 不是我所应食用的。

以偈颂换取食物， 不符具正见者的正法。

诸佛呵斥以唱偈 而获得供养食物（的行为）。

婆罗门，（当知）只要正法住世， 这唯是诸佛的行持。” (二八)

☸.....................................................................

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485.

“Aññena ca kevalinaṃ mahesiṃ, khīṇāsavaṃ kukkuccavūpasantaṃ;

Annena pānena upaṭṭhahassu, khettañhi taṃ puññapekkhassa hoti”.

☸---------------------------------------------------------------------

485.

“对于已灭尽烦恼、平息了追悔、圆满具足的大仙，你应该用（非偈颂所得的）其他食物和饮料来侍奉，因为对期望福德的人来说，他就是（无上）福田。”

☸.....................................................................

“具足一切功德， 漏尽且灭除追悔（疑惑），

对于这样的大仙， 应用（清净）饮食供养他。

对期望福德者来说， 佛陀是最大的福田。” (二九)

☸.....................................................................

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486.

“Sādhāhaṃ bhagavā tathā vijaññaṃ, yo dakkhiṇaṃ bhuñjeyya mādisassa;

Yaṃ yaññakāle pariyesamāno, pappuyya tava sāsanaṃ”.

☸---------------------------------------------------------------------

486.

“善哉！世尊！愿我能如此了知：像我这样的人所作的布施，应当由谁来领受？（即）我在祭祀时所遍寻（的福田），通过您的教导而能了知。”

☸.....................................................................

“谁（有资格）享用我的布施？ 我希望能知道这点。

我恭敬领受尊师的教导。 我在行供养之时，

遍寻（值得供养的）人， （现在知道）应作这样的供养。” (卅)

☸.....................................................................

☸*********************************************************************

487.

“Sārambhā yassa vigatā, cittaṃ yassa anāvilaṃ;

Vippamutto ca kāmehi, thinaṃ yassa panūditaṃ.

☸---------------------------------------------------------------------

487.

“（值得供养的人是：）已远离争竞，内心不混浊（平静），已从欲乐中解脱，并且已驱除了昏沉睡眠，”

☸.....................................................................

“远离固执争竞之人， 他的心意不混浊，

已解脱于诸欲乐， 并且除去了昏沉。” (卅一)

☸.....................................................................

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488.

“Sīmantānaṃ vinetāraṃ, jātimaraṇakovidaṃ;

Muniṃ moneyyasampannaṃ, tādisaṃ yaññamāgataṃ.

☸---------------------------------------------------------------------

488.

“调伏（破除）界限者（约束者），通晓生死，具足牟尼（寂静）德行的圣者，当这样的圣者来到祭祀之处（接受供养时），”

☸.....................................................................

“能调伏超越诸境界， 明察生死轮回者，

具备圆满的牟尼德性， 这样的人来接受供养。” (三二)

☸.....................................................................

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489.

“Bhakuṭiṃ [bhūkuṭiṃ (ka. sī.), bhākuṭiṃ (ka. sī., ma. ni. 1.226)] vinayitvāna, pañjalikā namassatha;

Pūjetha annapānena, evaṃ ijjhanti dakkhiṇā.

☸---------------------------------------------------------------------

489.

“你应该去除（傲慢不悦的）颦蹙，合掌向他敬礼；用食物和饮料来供养他，这样的布施就能成功。”

☸.....................................................................

“对他要去除（傲慢的）颦蹙， 合起双掌礼拜他，

用饮食供养他， 这样的布施才有效。” (三三)

☸.....................................................................

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490.

“Buddho bhavaṃ arahati pūraḷāsaṃ, puññakhettamanuttaraṃ;

Āyāgo sabbalokassa, bhoto dinnaṃ mahapphalan”ti.

Atha kho sundarikabhāradvājo brāhmaṇo bhagavantaṃ etadavoca – “abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṃ bhoto gotamassa santike pabbajjaṃ, labheyyaṃ upasampadan”ti. Alattha kho sundarikabhāradvājo brāhmaṇo…pe… arahataṃ ahosīti.

Sundarikabhāradvājasuttaṃ catutthaṃ niṭṭhitaṃ.

☸---------------------------------------------------------------------

490.

“佛陀您！您值得领受祭品，是无上的福田；您是值得全世界供养的对象，向您布施必得大果报！”

然后，孙陀利迦婆罗堕阇婆罗门对世尊说了这番话：“真是绝妙，尊敬的乔达摩！真是绝妙，尊敬的乔达摩！尊敬的乔达摩啊，这就像扶正了倾倒之物，显露了遮蔽之物，为迷路者指明了道路，在黑暗中持来了油灯，让有眼之人能看见各种形色；同样地，尊敬的乔达摩以种种方式阐明了法。我现在皈依尊敬的乔达摩，皈依法，皈依比丘僧团。愿我能在尊敬的乔达摩座下出家，获得具足戒。” 于是，孙陀利迦婆罗堕阇婆罗门果然在世尊座下出家，得到了具足戒。获得具足戒后不久，尊者孙陀利迦婆罗堕阇独自远离（人群），住于不放逸、热忱、自我策励的状态，不久之后，他便凭自己的超凡智慧，在此生中亲身证悟并达到了梵行的最终目标——正是为了这个目标，善男子们才正确地从家出家，过上无家的生活。他了知：“生已尽，梵行已立，所作已办，不受后有。”就这样，尊者孙陀利迦婆罗堕阇成为了又一位阿罗汉。

☸.....................................................................

“尊师佛陀， 您值得领受献供之果，

是无上的福田， 堪受一切世间供养。

布施给尊师您， 必定能获得大果报。” (三四)

这时，孙陀利迦婆罗堕阇婆罗门对世尊说：“尊敬的乔达摩！太殊胜了！尊敬的乔达摩！太殊胜了！尊敬的乔达摩！这就像扶起了摔倒的人，揭开了被覆盖的东西，给迷路的人指点了道路，又像在暗夜里举来了灯火，让有眼睛的人能够看见各种东西。就这样，乔达摩以许多方式解说了法。我愿皈依尊敬的乔达摩、皈依法、皈依比丘僧团。愿我能在尊敬的乔达摩座下出家，得到具足戒。”

孙陀利迦婆罗堕阇婆罗门得以在世尊座下出家，得到具足戒。之后不久，尊者孙陀利迦婆罗堕阇婆罗门独自远离，虔诚不放逸，住于精勤，不久就了知－－这正是善男子们从家出家、趋向无家生活的目的－－“我的生命已尽，梵行已成，应做的事已做完，再也不会来到这样的（轮回苦界）状态”，在现世自我通达、作证、具足，住于无上梵行的终极（涅槃）。这位尊者孙陀利迦婆罗堕阇婆罗门成为了阿罗汉中的一员。

孙陀利迦婆罗堕阇经 终

☸.....................................................................

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《5》Suttanipātapāḷi 经集 (Snp 1-73, 1-1155)/3. Mahāvagga 大品 (Snp 27-38, 407-771)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.5 Māghasutta 摩伽经 (Snp 31, 491-514)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Māghasuttaṃ

Evaṃ me sutaṃ – eka samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Atha kho māgho māṇavo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho māgho māṇavo bhagavantaṃ etadavoca –

“Ahañhi, bho gotama, dāyako dānapati vadaññū yācayogo; dhammena bhoge pariyesāmi; dhammena bhoge pariyesitvā dhammaladdhehi bhogehi dhammādhigatehi ekassapi dadāmi dvinnampi tiṇṇampi catunnampi pañcannampi channampi sattannampi aṭṭhannampi navannampi dasannampi dadāmi, vīsāyapi tiṃsāyapi cattālīsāyapi paññāsāyapi dadāmi, satassapi dadāmi, bhiyyopi dadāmi. Kaccāhaṃ, bho gotama, evaṃ dadanto evaṃ yajanto bahuṃ puññaṃ pasavāmī”ti?

“Taggha tvaṃ, māṇava, evaṃ dadanto evaṃ yajanto bahuṃ puññaṃ pasavasi. Yo kho, māṇava, dāyako dānapati vadaññū yācayogo; dhammena bhoge pariyesati; dhammena bhoge pariyesitvā dhammaladdhehi bhogehi dhammādhigatehi ekassapi dadāti…pe… satassapi dadāti, bhiyyopi dadāti, bahuṃ so puññaṃ pasavatī”ti. Atha kho māgho māṇavo bhagavantaṃ gāthāya ajjhabhāsi –

491.

“Pucchāmahaṃ gotamaṃ vadaññuṃ, (iti māgho māṇavo)

Kāsāyavāsiṃ agahaṃ [agihaṃ (sī.), agehaṃ (pī.)] carantaṃ;

Yo yācayogo dānapati [dānapatī (sī. syā. pī.)] gahaṭṭho, puññatthiko [puññapekho (sī. pī. ka.)] yajati puññapekkho;

Dadaṃ paresaṃ idha annapānaṃ, kathaṃ hutaṃ yajamānassa sujjhe”.

☸---------------------------------------------------------------------

第五章 摩伽经

如是我闻。一时，世尊住在王舍城的鹫峰山。当时，青年摩伽来到世尊那里。到了之后，与世尊互相问候致意。问候寒暄完毕，青年摩伽在一旁坐下。坐在一旁后，他对世尊说：“世尊啊！我是一位乐善好施的施主，慷慨大方，有求必应。我如法地获取财富，用如法获取、如法所得的财富，布施给一个人、两个人、三个人、四个人、五个人、六个人、七个人、八个人、九个人、十个人，乃至布施给二十人、三十人、四十人、五十人、一百人，甚至更多的人。尊敬的乔达摩啊！我这样做布施、这样做供养，能产生很多福德吗？” 世尊说：“确实是的，年轻人！你这样做布施、这样做供养，会产生很多福德。年轻人啊！一位乐善好施、慷慨大方、有求必应的施主，如法地获取财富，用如法获取、如法所得的财富，布施给一个人……乃至一百人，甚至更多的人，他会产生很多的福德。” 于是，青年摩伽用偈颂对世尊说道：

491.

“我请问身穿袈裟、无家游行、仁慈的乔达摩（Māgha the young man said this）：一位乐于布施、满足所求的在家施主，为了求福德而作供养、期望福德而行祭祀，于此世间向他人布施饮食。请问祭祀者的供献，向何处（布施）才能清净（获得最大福报）？”

☸.....................................................................

五 摩伽经

如是我闻。一时，世尊住在王舍城的灵鹫山。这时，摩伽学童（青年）来到世尊的住所。到了之后，与世尊互相问候，交谈了令人欢喜、值得纪念的话语后，坐在一旁。坐在一旁的摩伽学童对世尊说：“尊敬的乔达摩！我是施主、布施者，慷慨仁慈，能满足他人的祈求。我如法地遍求各种财富。如法地遍求财富之后，以如法所得、如法积聚的财富，布施给一个人、两个人、三个人、四个人、五个人、六个人、七个人、八个人、九个人、十个人、二十人、三十人、四十人、五十人、一百人，以及更多的人。尊敬的乔达摩！我像这样布施、这样供养，能产生很多福德吗？” “学童！你像这样布施、这样供养，能产生很多福德。学童！你作为布施者、施主，慷慨仁慈能满足他人祈求，如法地遍求各种财富。如法地遍求财富之后，以如法所得、如法积聚的财富，布施给一个人乃至一百人，以及更多的人。这样的人能产生很多的福德。”

这时，摩伽学童用偈颂对世尊说：

摩伽学童说：

“身穿着袈裟， 无家而游行，

我敬问尊贵的乔达摩。 那为了求福而供养、

为了应他人所求的 在家施主，

于此世间向他人 布施饮食时，

献供给何处， 才是清净有效的？” (一)

☸.....................................................................

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492.

“Yo yācayogo dānapati gahaṭṭho, (māghāti bhagavā)

Puññatthiko yajati puññapekkho;

Dadaṃ paresaṃ idha annapānaṃ, ārādhaye dakkhiṇeyyebhi tādi”.

☸---------------------------------------------------------------------

492.

世尊说：“摩伽啊！（世尊对摩伽说）那位乐于布施、满足所求的在家施主，为了求福德而作供养、期望福德而行祭祀，于此世间向他人布施饮食，（如果）他能使值得供养者（dakkhiṇeyyehi - 福田）喜悦（接受供养），那他就能获得成功（ārādhaye tādi - 这样的他能成功/取悦）。”

☸.....................................................................

世尊说：

“那期望福德而供养、 为了应他人所求的

在家施主， 于此世间向他人

布施饮食时， 应当施与圣者（福田），

这样的布施能令他成功。” (二)

☸.....................................................................

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493.

“Yo yācayogo dānapati gahaṭṭho, (iti māgho māṇavo)

Puññatthiko yajati puññapekkho;

Dadaṃ paresaṃ idha annapānaṃ, akkhāhi me bhagavā dakkhiṇeyye”.

☸---------------------------------------------------------------------

493.

青年摩伽说：“（摩伽学童说）我就是那位乐于布施、满足所求的在家施主，为了求福德而作供养、期望福德而行祭祀，于此世间向他人布施饮食。世尊啊，请为我说明，哪些是值得供养的人（福田）？”

☸.....................................................................

摩伽学童说：

“那期望福德而供养、 为了应他人所求的

在家施主， 于此世间向他人

布施饮食时， （您说）应施与圣者。

世尊，请您告诉我（谁是圣者）。” (三)

☸.....................................................................

☸*********************************************************************

494.

“Ye ve asattā [alaggā (syā.)] vicaranti loke, akiñcanā kevalino yatattā;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

☸---------------------------------------------------------------------

494.

“（世尊说：）若有期望福德的婆罗门（祭祀者）举行祭祀，应在适当的时候，将供品献给这样的人：他们确实在世间无所执着(asattā/alaggā)地游行，一无所有(akiñcanā)，圆满具足(kevalino)，自我调伏(yatattā)。”

☸.....................................................................

“具足诸德，一无所有， 自我调伏，确实无染，

如此游行于世间。 对期望福德的婆罗门（祭祀者）来说，

应在适当时机供养他们。” (四)

☸.....................................................................

☸*********************************************************************

495.

“Ye sabbasaṃyojanabandhanacchidā, dantā vimuttā anīghā nirāsā;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

☸---------------------------------------------------------------------

495.

“若有期望福德的婆罗门举行祭祀，应在适当的时候，将供品献给这样的人：他们斩断了一切结缚和束缚，已调伏，已解脱，无有苦恼，无有贪求。”

☸.....................................................................

“斩断一切结与缚， 调伏诸根得解脱，

无有苦恼无贪求。 期望福德的婆罗门，

应在适当时机供养他们。” (五)

☸.....................................................................

☸*********************************************************************

496.

“Ye sabbasaṃyojanavippamuttā, dantā vimuttā anīghā nirāsā;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

☸---------------------------------------------------------------------

496.

“若有期望福德的婆罗门举行祭祀，应在适当的时候，将供品献给这样的人：他们已从一切结缚中解脱，已调伏，已解脱，无有苦恼，无有贪求。”

☸.....................................................................

“解脱一切诸结缚， 调伏诸根得解脱，

无有苦恼无贪求。 期望福德的婆罗门，

应在适当时机供养他们。” (六)

☸.....................................................................

☸*********************************************************************

497.

“Rāgañca dosañca pahāya mohaṃ, khīṇāsavā vūsitabrahmacariyā;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

☸---------------------------------------------------------------------

497.

“若有期望福德的婆罗门举行祭祀，应在适当的时候，将供品献给这样的人：他们已舍断贪欲、瞋恚和愚痴，诸漏已尽，梵行已立。”

☸.....................................................................

“舍断贪欲与瞋恚， 以及愚痴已无余，

诸漏已尽梵行成。 期望福德的婆罗门，

应在适当时机供养他们。” (七)

☸.....................................................................

☸*********************************************************************

498.

“Yesu na māyā vasati na māno, khīṇāsavā vūsitabrahmacariyā;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

☸---------------------------------------------------------------------

498.

“若有期望福德的婆罗门举行祭祀，应在适当的时候，将供品献给这样的人：他们心中没有欺诈，没有我慢，诸漏已尽，梵行已立。”

☸.....................................................................

“无有欺诈无我慢， 诸漏已尽无有余，

清净梵行已成就。 期望福德的婆罗门，

应在适当时机供养他们。” (八)

☸.....................................................................

☸*********************************************************************

499.

“Ye vītalobhā amamā nirāsā, khīṇāsavā vūsitabrahmacariyā;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

☸---------------------------------------------------------------------

499.

“若有期望福德的婆罗门举行祭祀，应在适当的时候，将供品献给这样的人：他们远离贪婪，无有‘我所’，无有渴求，诸漏已尽，梵行已立。”

☸.....................................................................

“远离贪欲无‘我所’执， 亦无渴求诸漏尽，

清净梵行已成就。 期望福德的婆罗门，

应在适当时机供养他们。” (九)

☸.....................................................................

☸*********************************************************************

500.

“Ye ve na taṇhāsu upātipannā, vitareyya oghaṃ amamā caranti;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

☸---------------------------------------------------------------------

500.

“若有期望福德的婆罗门举行祭祀，应在适当的时候，将供品献给这样的人：他们确实不沉溺于诸渴爱中，已渡越（烦恼）瀑流，无‘我所’地游行。”

☸.....................................................................

“确实不陷诸渴爱， 已经渡越（烦恼）流，

无‘我所’见而游行。 期望福德的婆罗门，

应在适当时机供养他们。” (十)

☸.....................................................................

☸*********************************************************************

501.

“Yesaṃ taṇhā natthi kuhiñci loke, bhavābhavāya idha vā huraṃ vā;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

☸---------------------------------------------------------------------

501.

“若有期望福德的婆罗门举行祭祀，应在适当的时候，将供品献给这样的人：他们于世间任何地方，对‘有’与‘非有’（生存状态），于此世或他世，都无有渴爱。”

☸.....................................................................

“对于此世或他世， 以及任何的世界，

为求‘有’或‘非有’的渴爱， 他们全无分毫。

期望福德的婆罗门， 应在适当时机供养他们。” (一一)

☸.....................................................................

☸*********************************************************************

502.

“Ye kāme hitvā agahā caranti, susaññatattā tasaraṃva ujjuṃ;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

☸---------------------------------------------------------------------

502.

“若有期望福德的婆罗门举行祭祀，应在适当的时候，将供品献给这样的人：他们舍弃欲乐，无家游行，善自调伏，如织梭般正直。”

☸.....................................................................

“舍弃诸欲无家者， 游行世间善自制，

犹如织梭般正直。 期望福德的婆罗门，

应在适当时机供养他们。” (一二)

☸.....................................................................

☸*********************************************************************

503.

“Ye vītarāgā susamāhitindriyā, candova rāhuggahaṇā pamuttā;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

☸---------------------------------------------------------------------

503.

“若有期望福德的婆罗门举行祭祀，应在适当的时候，将供品献给这样的人：他们远离贪欲，诸根善住等持，犹如月亮从罗睺的遮蔽中解脱。”

☸.....................................................................

“远离一切诸贪欲， 善住等持于诸根，

已得解脱诸烦恼， 如月脱离罗睺障。

期望福德的婆罗门， 应在适当时机供养他们。” (一三)

☸.....................................................................

☸*********************************************************************

504.

“Samitāvino vītarāgā akopā, yesaṃ gatī natthidha vippahāya;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

☸---------------------------------------------------------------------

504.

“若有期望福德的婆罗门举行祭祀，应在适当的时候，将供品献给这样的人：他们已达寂静，远离贪欲，无有瞋怒，舍离此世（五蕴）后，不再有任何趋向（再生）。”

☸.....................................................................

“自身行于寂止道， 无有瞋怒离贪欲，

舍离此世五蕴后， 再无再生之趋向。

期望福德的婆罗门， 应在适当时机供养他们。” (一四)

☸.....................................................................

☸*********************************************************************

505.

“Jahitvā jātimaraṇaṃ asesaṃ, kathaṃkathiṃ sabbamupātivattā;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

☸---------------------------------------------------------------------

505.

“若有期望福德的婆罗门举行祭祀，应在适当的时候，将供品献给这样的人：他们已彻底舍离生死，完全超越了一切疑惑。”

☸.....................................................................

“生死轮回断无余， 完全超越诸疑惑。

期望福德的婆罗门，

应在适当时机供养他们。” (一五)

☸.....................................................................

☸*********************************************************************

506.

“Ye attadīpā vicaranti loke, akiñcanā sabbadhi vippamuttā;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

☸---------------------------------------------------------------------

506.

“若有期望福德的婆罗门举行祭祀，应在适当的时候，将供品献给这样的人：他们在世间游行，以自己（法）为岛屿（依怙），一无所有，于一切处完全解脱。”

☸.....................................................................

“以自身（法）为依怙， 如此游行于世间，

没有任何存留物， 于一切处皆解脱。

期望福德的婆罗门， 应在适当时机供养他们。” (一六)

☸.....................................................................

☸*********************************************************************

507.

“Ye hettha jānanti yathā tathā idaṃ, ayamantimā natthi punabbhavoti;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

☸---------------------------------------------------------------------

507.

“若有期望福德的婆罗门举行祭祀，应在适当的时候，将供品献给这样的人：他们于此世如实了知：‘此是最后（身），再无后有’。”

☸.....................................................................

“‘此身确是最后有， 再无后有之再生。’

能如实知晓此世。 期望福德的婆罗门，

应在适当时机供养他们。” (一七)

☸.....................................................................

☸*********************************************************************

508.

“Yo vedagū jhānarato satīmā, sambodhipatto saraṇaṃ bahūnaṃ;

Kālena tamhi habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha”.

☸---------------------------------------------------------------------

508

“若有期望福德的婆罗门举行祭祀，应在适当的时候，将供品献给这样的人：他是通达吠陀者，乐于禅修，具足正念，已证得正等觉，是众多（人天）的皈依处。”

☸.....................................................................

“乐于禅修通达吠陀， 具足正念得正觉，

是人天众的皈依处。 期望福德的婆罗门，

应在适当时机供养他。” (一八)

☸.....................................................................

☸*********************************************************************

509.

“Addhā amoghā mama pucchanā ahu, akkhāsi me bhagavā dakkhiṇeyye;

Tvañhettha jānāsi yathā tathā idaṃ, tathā hi te vidito esa dhammo.

☸---------------------------------------------------------------------

509.

“确实，我的提问没有白费！世尊为我解说了谁是值得供养的人。您确实如实了知此事，因为这法为您所知晓。”

☸.....................................................................

“我的提问没有落空， 世尊已为我宣说，

谁是我应供养之人。 尊师您了知这法界，

尊师您于此世间， 是如此地知晓真实。” (一九)

☸.....................................................................

☸*********************************************************************

510.

“Yo yācayogo dānapati gahaṭṭho, (iti māgho māṇavo)

Puññatthiko yajati puññapekkho;

Dadaṃ paresaṃ idha annapānaṃ,

Akkhāhi me bhagavā yaññasampadaṃ”.

☸---------------------------------------------------------------------

510.

青年摩伽说：“（摩伽学童说）那乐于布施、满足所求的在家施主，为了求福德而作供养、期望福德而行祭祀，于此世间向他人布施饮食。世尊啊，请为我解说祭祀（供养）圆满成就（的方法）。”

☸.....................................................................

摩伽学童说：

“期望福德而作供养， 为了回应他人的祈求，

在家施主于此世间 布施给他人

一切的饮食。 世尊，请您告诉我，

如何圆满成就此供养法？” (廿)

☸.....................................................................

☸*********************************************************************

511.

“Yajassu yajamāno māghāti bhagavā, sabbattha ca vippasādehi cittaṃ;

Ārammaṇaṃ yajamānassa yañño, etthappatiṭṭhāya jahāti dosaṃ.

☸---------------------------------------------------------------------

511.

世尊说：“摩伽啊！行祭祀（供养）吧！祭祀者啊，（行供养时）于一切处（时）都应让心清净；祭祀（布施）是祭祀者的所缘（重要之事），安住于此，舍弃过失（瞋恚）。”

☸.....................................................................

世尊说：

“摩伽，行供养吧！ 于一切时处，

都应令心欣悦、清净。 对如此的供养者来说，

其所缘是真实的布施物， 安住于此，能断除过恶（瞋恚）。” (二一)

☸.....................................................................

☸*********************************************************************

512.

“So vītarāgo pavineyya dosaṃ, mettaṃ cittaṃ bhāvayamappamāṇaṃ;

Rattindivaṃ satatamappamatto, sabbā disā pharati appamaññaṃ”.

☸---------------------------------------------------------------------

512.

“他远离贪欲，调伏瞋恚，修习无量的慈心；日日夜夜恒常不放逸，让无量（慈心）遍满一切方向。”

☸.....................................................................

“他远离诸般贪欲， 能调伏内心瞋恚，

修习慈心达至无量； 日夜恒常不放逸，

对一切十方世界， 遍满无量的（慈）心。” (二二)

☸.....................................................................

☸*********************************************************************

513.

“Ko sujjhati muccati bajjhatī ca, kenattanā gacchati [kenatthenā gacchati (ka.)] brahmalokaṃ;

Ajānato me muni brūhi puṭṭho, bhagavā hi me sakkhi brahmajjadiṭṭho;

Tuvañhi no brahmasamosi saccaṃ, kathaṃ upapajjati brahmalokaṃ jutima”.

☸---------------------------------------------------------------------

513.

“谁能清净、解脱和被束缚？凭借什么能去到梵天界？我不知道，牟尼啊，我问您，请告诉我！世尊啊，我今天亲眼见到了梵天（指佛陀）！因为对我们来说，您确实与梵天等同。真实如此！光辉的人啊！要怎样才能生到梵天界？”

☸.....................................................................

“谁得以清净解脱？ 又是谁受到缠缚？

要凭借什么才能去到梵天界？ 牟尼啊，我提问，

我不知道，请您开示。 世尊，我今日

亲身面见了梵天（指佛陀）！ 尊师您真实如同

我们（所知的）梵天一般， 是光明辉耀之人！” (二三)

☸.....................................................................

☸*********************************************************************

514.

“Yo yajati tividhaṃ yaññasampadaṃ, (māghāti bhagavā)

Ārādhaye dakkhiṇeyyebhi tādi;

Evaṃ yajitvā sammā yācayogo,

Upapajjati brahmalokanti brūmī”ti.

Evaṃ vutte, māgho māṇavo bhagavantaṃ etadavoca – “abhikkantaṃ, bho gotama…pe… ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.

Māghasuttaṃ pañcamaṃ niṭṭhitaṃ.

☸---------------------------------------------------------------------

514.

世尊说道：“摩伽啊！我说一个人成功地举行三重祭祀，这样的人由于施舍值得施舍的人，便会达到目的。因此，乐于施舍的人正确地举行祭祀，便能进入梵界。”

青年摩伽听后，便对世尊说道：“妙极了，乔达摩！妙极了，乔达摩！正像一个人，乔达摩啊！扶正摔倒的东西，揭示隐蔽的东西，给迷路者指路，在黑暗中举着油灯，让那些有眼者能看到东西，世尊乔达摩以各种方式说法。我要皈依世尊乔达摩，皈依法，皈依比丘僧团。请世尊乔达摩接受我为优婆塞，从今以后，我将终身寻求庇护。”

☸.....................................................................

世尊说：

“摩伽，（若人）具足三种祭祀物品而行供养，

加上（供养）此等值得接受布施的人，

那么，如此具足供养且正确求福者，

我说他能生于梵天界。” （二四）

这样说完后，摩伽学童对世尊说：“乔达摩啊！真是稀有难得！乔达摩啊！真是稀有难得！乔达摩啊！就好比

把倒下的人扶起来，把遮蔽的东西显露出来，给迷路的人指明道路，在黑夜里举来灯火，让有眼睛的人能看见各种东西。

就像这样，乔达摩以许多教导方式来宣说佛法。我皈依乔达摩、皈依法、皈依比丘僧团。请乔达摩接受我从今天起，

直到生命终结，皈依成为优婆塞。”

摩伽经结束

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2565.4.20 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《5》Suttanipātapāḷi 经集 (Snp 1-73, 1-1155)/3. Mahāvagga 大品 (Snp 27-38, 407-771)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.6 Sabhiyasutta 娑毗耶经 (Snp 32, 515-552)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Sabhiyasuttaṃ

娑毗耶经

☆ 娑毗耶（ Sabhiya ） ➾

字义叫做：自己更多增长、自己的怖畏或会议厅。

本经大意：佛陀解答娑毗耶游方者的二十个提问。

经文解读：本经类似《彼岸道品》被佛整理之后，

成为早期说法教材《经集》里多篇也是相当古老！

相关经文：《誉授长老偈》(Thag 5.10, 360-364)

☆ 三漏（ Āsava ） ➾

⑴ 欲漏（爱染随眠、瞋随眠）；

⑵ 有漏（慢随眠、有贪随眠）；

⑶ 无明漏（无明随眠）。

证得初果以后称为三漏；

证得三果以后没有欲漏；

阿罗汉果断尽全部漏流。

☆ 四暴流（ Ogha ） ➾

针对凡夫身称为四暴流。

⑴ 欲暴流（爱欲结、瞋恚结）；

⑵ 有暴流（色贪结、无色贪结、慢结、掉举结）；

⑶ 见暴流（有身见结、疑结、戒禁取结）；

⑷ 无明暴流（无明结）。

卍　　　　卍　　　　卍

☆ 三不善想（ Akusalasaññā ） ➾

⑴ 爱想：在意识心认知的范围内，对于欲界六境生起贪爱的念头；

⑵ 瞋想：在意识心认知的范围内，对于欲界六境生起瞋恨的念头；

⑶ 害想：在意识心认知的范围内，对于欲界六境生起伤害的念头。

☆ 无生智（ Anuppādeñāṇaṃ ） ➾

也叫做：解脱智（ Vimuttamiti Ñāṇaṃ ）

是指，圣弟子透过内观的修习，他的智慧能够证知：

“生已漏尽，梵行已立；应作已办，不受后有！”的情况。

☆ 阿赖耶（ Ālaya ） ➾

阿赖耶在原始佛法里，也就是指：七随眠（ Sattānusayā ）

借用现代心理学的名称，可以‍‍说是：潜意识（ Subconscious ）

佛陀说：“离开因缘，识即不生！”(MN 38, 396-414)

所以，既没有〝阿赖耶识〞能够单独存在之理由；

也不会有单独的〝无垢识〞（ A-mala Viññāṇa ）存在之可能。

☆ 无垢（ A-mala ） ➾

阿末罗、庵摩罗、维摩诘（ Vi-mala-kittī ）都是其音译。

无垢，并非常见外道，所谓的──无垢识（ A-mala Viññāṇa ）；

无垢是洞察四圣谛，实践八圣道分的结果。

☆ 七随眠（ Sattānusayā ） ➾

⑴ 爱染随眠（在潜意识的范围内，生起：爱欲心）；

⑵ 瞋随眠（在潜意识的范围内，生起：瞋恚心）；

⑶ 见随眠（在潜意识的范围内，生起：有身见、戒禁取心）；

⑷ 疑随眠（在潜意识的范围内，生起：疑心）；

⑸ 慢随眠（在潜意识的范围内，生起：掉举、慢心）；

⑹ 有贪随眠（在潜意识的范围内，生起：色贪及无色贪心）；

⑺ 无明随眠（在潜意识的范围内，生起：无明心）。

☆ 十结（ Dasa Saṃyojana ） ➾

① 有身见结（ Sakkāya-diṭṭhi ）生起：对于欲界身体是我或我所有的见解；

② 疑结（ Vicikicchā ）生起：对于欲界三宝与佛制戒律的怀疑；

③ 戒禁取结（ Sīlabbata-parāmasa ）生起：对于欲界非理性行为的信受；

④ 爱欲结（ Kāmacchanda ）生起：对于欲界的贪心或爱想；

⑤ 瞋恚结（ Byāpāda ）生起：对于欲界的瞋心、瞋想或害想；

⑥ 色贪结（ Rūpa-rāga ）生起：对于色界的贪心；

⑦ 无色贪结（ Arūpa-rāga ）生起：对于无色界的贪心；

⑧ 慢结（ Māna ）生起：对于欲界、色界或无色界的慢心；

⑨ 掉举结（ Uddhacca ）生起：对于欲界、色界或无色界的掉举心；

⑩ 无明结（ Avijjā ）生起：对于欲界、色界或无色界的痴心；

卍　　　　卍　　　　卍

☆ 释迦牟尼（ Sakyamuni ） ➾

能仁寂默、释迦族的圣哲、慈悲寂静的佛陀。

☆ 牟尼（ Muni ） ➾

字义叫做：寂静、寂默的佛陀，或出家的圣僧。

引申涵义：寂静、明白、知道、道德完美的人。

相关字词：（ Maṇi ）宝珠、宝石；

（ Mona ）牟尼、寂静、寂默、智慧；

（ Moneyya ）道德完美、可以达到寂默之法。

☆ 三寂默（三宝珠 Tīṇimāni ） ➾

⑴ 身寂默（ Kāyamoneyyaṃ ）；

⑵ 语寂默（ Vacīmoneyyaṃ ）；

⑶ 意寂默（ Manomoneyyaṃ ）。

（注意：寂默 ≠ 寂寞。）

卍　　　　卍　　　　卍

Evaṃ me sutaṃ –

如是我闻——

ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.

从前，世尊曾经住在王舍城竹林迦兰陀园（竹林栗鼠喂饵处之竹林精舍）。

Tena kho pana samayena sabhiyassa paribbājakassa purāṇasālohitāya devatāya pañhā uddiṭṭhā honti –

那时，有位前生与娑毗耶游方者有血缘关系之女性神灵，对娑毗耶提出一些问题，并曾指示：

“yo te, sabhiya, samaṇo vā brāhmaṇo vā ime pañhe puṭṭho byākaroti tassa santike brahmacariyaṃ careyyāsī”ti.

“娑毗耶啊！哪个沙门或婆罗门能解答这些问题，你就在他身边过梵行生活。”

Atha kho sabhiyo paribbājako tassā devatāya santike te pañhe uggahetvā

于是，娑毗耶游方者从女性神灵那儿得知这些问题以后，开始着手进行了（准备前往他们那里）——

ye te samaṇabrāhmaṇā

所有这些沙门、婆罗门，

saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa,

都是有团体、有信徒，教派之闻名导师，著名教派（教理制度）之创建者，受到众人所敬仰，

seyyathidaṃ – pūraṇo kassapo makkhaligosālo ajito kesakambalo pakudho [kakudho (sī.) pakuddho (syā. kaṃ.)] kaccāno sañcayo [sañjayo (sī. syā. kaṃ. pī.)] belaṭṭhaputto [bellaṭṭhiputto (sī. pī.), veḷaṭṭhaputto (syā.)] nigaṇṭho nāṭaputto [nātaputto (sī. pī.)],

例如：富兰迦叶、末伽梨子，阿耆多钦婆罗、婆浮陀迦旃延、散若夷毗罗梨子和尼乾陀若提子，

te upasaṅkamitvā te pañhe pucchati.

当他亲近了他们以后，向他们提出（这些）问题。

Te sabhiyena paribbājakena pañhe puṭṭhā na sampāyanti;

由娑毗耶游方者所提出之问题，他们都不能解答；

asampāyantā kopañca dosañca appaccayañca pātukaronti.

当不能解释之时，而展现出（恼羞）成怒、瞋恚与不满；

Api ca sabhiyaṃ yeva paribbājakaṃ paṭipucchanti.

此外，甚至反问娑毗耶游方者问题。

Atha kho sabhiyassa paribbājakassa etadahosi –

那时，娑毗耶游方者心想：

“ye kho te bhonto samaṇabrāhmaṇā

“确实，所有这些尊者，沙门、婆罗门，

saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa,

都是有团体、有信徒，教派之闻名导师，著名教派（教理制度）之创建者，受到众人所敬仰，

seyyathidaṃ – pūraṇo kassapo…pe… nigaṇṭho nāṭaputto,

例如：富兰迦叶、末伽梨子，阿耆多钦婆罗、婆浮陀迦旃延、散若夷毗罗梨子和尼乾陀若提子，

te mayā pañhe puṭṭhā na sampāyanti,

由我所提出之问题，他们都不能解答；

asampāyantā kopañca dosañca appaccayañca pātukaronti;

当不能解释之时，而展现出（恼羞）成怒、瞋恚与不满；

api ca maññevettha paṭipucchanti.

此外，甚至反问我问题。

Yannūnnāhaṃ hīnāyāvattitvā kāme paribhuñjeyyan”ti.

现在，宁可让我还俗以后，（回去）享受感官快乐吧？”

Atha kho sabhiyassa paribbājakassa etadahosi –

转而，娑毗耶游方者又想：

“ayampi kho samaṇo gotamo

“还是，这位沙门乔达摩，

saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa;

不但有团体、也有信徒，也是教派之闻名导师，著名教派（教理制度）之创建者，受到众人所敬仰；

yaṃnūnāhaṃ samaṇaṃ gotamaṃ upasaṅkamitvā ime pañhe puccheyyan”ti.

我现在还是到沙门乔达摩那里，去问这些问题吧！”

Atha kho sabhiyassa paribbājakassa etadahosi –

接着，娑毗耶游方者又想：

“yepi kho te [ye kho te (syā.), yaṃ kho te (ka.)] bhonto samaṇabrāhmaṇā jiṇṇā vuḍḍhā mahallakā addhagatā vayoanuppattā therā rattaññū cirapabbajitā

“虽然，所有这些尊者，沙门、婆罗门，已经年迈而德高望重、老练且活过一世人生、成为一个高阶典范、长年存在之上座、是早已出家之长老，

saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa,

都是有团体、有信徒，教派之闻名导师，著名教派（教理制度）之创建者，受到众人所敬仰，

seyyathidaṃ – pūraṇo kassapo…pe. … nigaṇṭho nāṭaputto,

例如：富兰迦叶、末伽梨子，阿耆多钦婆罗、婆浮陀迦旃延、散若夷毗罗梨子和尼乾陀若提子，

tepi mayā pañhe puṭṭhā na sampāyanti,

但是，由我所提出之问题，他们也都不能解答；

asampāyantā kopañca dosañca appaccayañca pātukaronti,

当不能解释之时，而展现出（恼羞）成怒、瞋恚与不满；

api ca maññevettha paṭipucchanti;

此外，甚至反问我问题。

kiṃ pana me samaṇo gotamo ime pañhe puṭṭho byākarissati!

那么，沙门乔达摩将能解答这些我所问之问题吗？

Samaṇo hi gotamo daharo ceva jātiyā, navo ca pabbajjāyā”ti.

因为沙门乔达摩不但年轻，而又新近出家。”

Atha kho sabhiyassa paribbājakassa etadahosi –

转而，娑毗耶游方者又想：

“samaṇo kho [samaṇo kho gotamo (syā. ka.)] daharoti na uññātabbo na paribhotabbo.

“不能因为沙门乔达摩年轻便轻视他，不应对他不尊敬！

Daharopi cesa samaṇo gotamo mahiddhiko hoti mahānubhāvo,

又，即使沙门乔达摩年轻，也有大神通力（之无穷潜力）和大威德力（之最高权威）。

yaṃnūnāhaṃ samaṇaṃ gotamaṃ upasaṅkamitvā ime pañhe puccheyyan”ti.

我现在还是到沙门乔达摩那里，去问这些问题吧！”

Atha kho sabhiyo paribbājako yena rājagahaṃ tena cārikaṃ pakkāmi.

于是，娑毗耶游方者行脚前往了王舍城。

Anupubbena cārikaṃ caramāno yena rājagahaṃ veḷuvanaṃ kalandakanivāpo, yena bhagavā tenupasaṅkami;

他一路行乞，渐渐到达王舍城竹林迦兰陀园，他来到世尊那里；

upasaṅkamitvā bhagavatā saddhiṃ sammodi.

谒见以后，与世尊互相问候。

Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi.

问候之后，互相寒暄，他坐在一旁。

Ekamantaṃ nisinno kho sabhiyo paribbājako bhagavantaṃ gāthāya ajjhabhāsi –

坐在一旁后，娑毗耶游方者用偈颂对世尊说道：

515.

① （五百十五偈：）

［娑毗耶诣见佛陀请求释疑］

“Kaṅkhī vecikicchī āgamaṃ, (iti sabhiyo)

（娑毗耶说：）“我怀着惶惑和疑问而来，

Pañhe pucchituṃ abhikaṅkhamāno;

我渴望询问一些问题；

Tesantakaro bhavāhi [bhavāhi me (pī. ka.)] pañhe me puṭṭho,

请你回答我询问之问题，

Anupubbaṃ anudhammaṃ byākarohi me”.

正确地解答这些问题。”

516.

② （五百十六偈：）

［世尊同意解答疑惑］

“Dūrato āgatosi sabhiya, (iti bhagavā)

（世尊说道：）“娑毗耶啊！你远道而来，

Pañhe pucchituṃ abhikaṅkhamāno;

渴望询问一些问题；

Tesantakaro bhavāmi [tesamantakaromi te (ka.)] pañhe te puṭṭho,

我会回答你询问之问题，

Anupubbaṃ anudhammaṃ byākaromi te.

正确地解答这些问题。

517.

③ （五百十七偈：）

［世尊继续上偈说：］

“Puccha maṃ sabhiya pañhaṃ, yaṃ kiñci manasicchasi;

娑毗耶啊，你问吧！你心里想问什么就问什么吧！

Tassa tasseva pañhassa, ahaṃ antaṃ karomi te”ti.

我会为你作出解答。”

Atha kho sabhiyassa paribbājakassa etadahosi –

于是，娑毗耶游方者心想：

“acchariyaṃ vata, bho, abbhutaṃ vata, bho!

“确实不可思议，亲友！真是未曾有者，亲友！

Yaṃ vatāhaṃ aññesu samaṇabrāhmaṇesu okāsakammamattampi [okāsamattampi (sī. pī.)] nālatthaṃ taṃ me idaṃ samaṇena gotamena okāsakammaṃ katan”ti.

我在其他沙门、婆罗门中，都不曾得到少量机会，却已被乔达摩沙门许可了我。”

Attamano pamudito udaggo pītisomanassajāto bhagavantaṃ pañhaṃ apucchi –

他欢喜满怀，兴高彩烈，向世尊提问：

518.

④ （五百十八偈：）

［娑毗耶第一次之四提问］

“Kiṃ pattinamāhu bhikkhunaṃ, (iti sabhiyo)

（娑毗耶说：）“〈一〉一个人怎样才被称为成就（真正之）‘比丘’？

Sorataṃ kena

〈二〉谁为何是‘柔和者’？

kathañca dantamāhu;

〈三〉又怎样才被称为‘已调御者’？

Buddhoti kathaṃ pavuccati,

〈四〉怎样才被称为‘佛陀’？

Puṭṭho me bhagavā byākarohi”.

我问你，世尊啊！请你解答。”

519.

⑤ （五百十九偈：）

［世尊第一次之答题〈一〉〝比丘〞］

“Pajjena katena attanā, (sabhiyāti bhagavā)

（世尊说道：）“娑毗耶啊！沿着自己铺设之道路，

Parinibbānagato vitiṇṇakaṅkho;

已达到涅槃，已度脱疑惑；

Vibhavañca bhavañca vippahāya,

并已摒弃生存与死亡（或非存有状态）之后，

Vusitavā khīṇapunabbhavo sa bhikkhu.

已经修行圆满，再生已被灭尽，（像）他（这样之人）是‘比丘’。

520.

⑥ （五百二十偈：）

［世尊第一次之答题〈二〉〝柔和者〞］

“Sabbattha upekkhako satimā,

在一切处，因伴随（正）念而有平等心，

na so hiṃsati kañci sabbaloke;

对于一切世间任何（生灵），他也不去伤害、欺负；

Tiṇṇo samaṇo anāvilo,

已度脱（暴流）、清净无浊之沙门，

ussadā yassa na santi sorato so.

当不再增盛（地狱之烦恼），而（达到）宁静之时，（像）他（这样之人）是‘柔和者’。

521.

⑦ （五百二十一偈：）

［世尊第一次之答题〈三〉〝已调御者〞］

“Yassindriyāni bhāvitāni,

各种感官、感觉等之能力，他训练良好以后，

ajjhattaṃ bahiddhā ca sabbaloke;

面对（自己）内与外（六处身心）等一切世间；

Nibbijjha imaṃ parañca lokaṃ,

洞察此世与彼世（之因果），

kālaṃ kaṅkhati bhāvito sa danto.

等待（涅槃之）时机，（像）他（这样之人）是‘已调御者’。

522.

⑧ （五百二十二偈：）

［世尊第一次之答题〈四〉〝佛陀〞］

“Kappāni viceyya kevalāni,

世劫全然审察之后（独存纯一犹如太极）——

saṃsāraṃ dubhayaṃ cutūpapātaṃ;

当轮回之时，死没与再生两者；

Vigatarajamanaṅgaṇaṃ visuddhaṃ,

离开死亡之领域，涤除尘垢，

pattaṃ jātikhayaṃ tamāhu buddhan”ti.

已经达到再生之灭尽，（像）他（这样之人）被称为（已觉醒之庄严）‘佛陀’。”

Atha kho sabhiyo paribbājako bhagavato bhāsitaṃ abhinanditvā anumoditvā attamano pamudito udaggo pītisomanassajāto

这时，娑毗耶游方者赞赏世尊所说，欢喜满怀、兴高采烈，

bhagavantaṃ uttariṃ [uttari (ka.)] pañhaṃ apucchi –

继续向世尊提问：

523.

⑨ （五百二十三偈：）

［娑毗耶第二次之四提问］

“Kiṃ pattinamāhu brāhmaṇaṃ, (iti sabhiyo)

（娑毗耶说：）“〈一〉一个人怎样才被称为成就（真正之）‘婆罗门’？

Samaṇaṃ kena

〈二〉谁为何是（真正之）‘沙门’？

kathañca nhātakoti;

〈三〉又怎样才被称为‘净行者’？

Nāgoti kathaṃ pavuccati,

〈四〉怎样才被称为‘龙象’？

Puṭṭho me bhagavā byākarohi”.

我问你，世尊啊！请你解答。”

524.

⑩ （五百二十四偈：）

［世尊第二次之答题〈一〉〝婆罗门〞］

“Bāhitvā sabbapāpakāni, (sabhiyāti bhagavā)

（世尊说道：）“娑毗耶啊！已摒弃一切罪恶之后，

Vimalo sādhusamāhito ṭhitatto;

去除污垢，控制自我，善哉已得定者；

Saṃsāramaticca kevalī so,

当他已全然超越轮回之时（独存纯一）——

Asito tādi pavuccate sa brahmā.

已经独立而不依止，如此（高贵者）被称为‘婆罗门’。

525.

⑪ （五百二十五偈：）

［世尊第二次之答题〈二〉〝沙门〞］

“Samitāvi pahāya puññapāpaṃ,

让自己保持寂静，完成罪福（行为）之舍弃以后（不再贪爱、忧恼于福行或非福行，并非不知善恶），

virajo ñatvā imaṃ parañca lokaṃ;

远离尘垢，已懂得今世和彼世；

Jātimaraṇaṃ upātivatto,

已超脱生死轮转（之相续法），

samaṇo tādi pavuccate tathattā.

如此（高贵者）被（如来）称为真正之‘沙门’。

526.

⑫ （五百二十六偈：）

［世尊第二次之答题〈三〉〝净行者〞］

“Ninhāya [ninahāya (syā.)] sabbapāpakāni,

洗净一切罪恶以后，

ajjhattaṃ bahiddhā ca sabbaloke;

面对（自己）内与外（六处身心）等一切世间；

Devamanussesu kappiyesu,

在人天世劫中清净（修行），

kappaṃ neti tamāhu nhātako”ti.

此后不再进入时空，（像）他（这样之人）被称为‘净行者’。

527.

⑬ （五百二十七偈：）

［世尊第二次之答题〈四〉〝龙象〞］

“Āguṃ na karoti kiñci loke,

在世间不再造作任何罪恶，

sabbasaṃyoge [sabbayoge (ka.)] visajja bandhanāni;

摒弃一切（无明之）系缚和（渴爱之）桎梏以后；

Sabbattha na sajjatī vimutto,

在任何地方不再执爱（内心之污垢）已获得解脱，

nāgo tādi pavuccate tathattā”ti.

如此（高贵者）被（如来）称为真正之‘龙象’。”

Atha kho sabhiyo paribbājako…pe…

这时，娑毗耶游方者赞赏世尊所说，欢喜满怀、兴高采烈，

bhagavantaṃ uttariṃ pañhaṃ apucchi –

继续向世尊提问：

528.

⑭ （五百二十八偈：）

［娑毗耶第三次之四提问］

“Kaṃ khettajinaṃ vadanti buddhā, (iti sabhiyo)

（娑毗耶说：）“〈一〉（觉智之）佛陀称什么人为‘胜田者’？

Kusalaṃ kena

〈二〉谁为何是（真正之）‘善行者’？

kathañca paṇḍitoti;

〈三〉又怎样才被称为‘贤智者’？

Muni nāma kathaṃ pavuccati,

〈四〉怎样才被称为南无（圣默之）‘牟尼’？

Puṭṭho me bhagavā byākarohi”.

我问你，世尊啊！请你解答。”

529.

⑮ （五百二十九偈：）

［世尊第三次之答题〈一〉〝胜田者〞］

“Khettāni viceyya kevalāni, (sabhiyāti bhagavā)

（世尊说道：）“娑毗耶啊！（业）田（识种与爱润）全然审察之后（独存纯一犹如太极）——

Dibbaṃ mānusakañca brahmakhettaṃ;

（无论是）天田、人田与梵田；

Sabbakhettamūlabandhanā pamutto,

已经彻底摆脱一切（业）田（贪瞋痴三不善）根之桎梏，

Khettajino tādi pavuccate tathattā.

如此（高贵者）被（如来）称为真正之‘胜田者’。

530.

⑯ （五百三十偈：）

［世尊第三次之答题〈二〉〝善行者〞］

“Kosāni viceyya kevalāni,

库藏全然审察之后（独存纯一犹如太极）——

dibbaṃ mānusakañca brahmakosaṃ;

（无论是）天库、人库与梵库；

Sabbakosamūlabandhanā pamutto,

已经彻底摆脱一切库藏（贪瞋痴三不善）根之桎梏，

kusalo tādi pavuccate tathattā.

如此（高贵者）被（如来）称为真正之‘善行者’。

531.

⑰ （五百三十一偈：）

［世尊第三次之答题〈三〉〝贤智者〞］

“Dubhayāni viceyya paṇḍarāni,

审察喜乐（之白业）、悲苦（之黑业）两者以后，

ajjhattaṃ bahiddhā ca suddhipañño;

面对（自己）内与外（六处身心）等清净智慧（之般若）；

Kaṇhaṃ sukkaṃ upātivatto,

已超脱黑（业）、白（业）轮转（之相续法：不再贪爱、忧恼于祸福或苦乐，并非不知善恶），

paṇḍito tādi pavuccate tathattā.

如此（高贵者）被（如来）称为真正之‘贤智者’。

532.

⑱ （五百三十二偈：）

［世尊第三次之答题〈四〉〝牟尼〞］

“Asatañca satañca ñatvā dhammaṃ,

理解不可意与可意之法以后，

ajjhattaṃ bahiddhā ca sabbaloke;

面对（自己）内与外（六处身心）等一切世间；

Devamanussehi pūjanīyo,

应被人天所尊敬之庄严应供者，

saṅgaṃ jālamaticca so munī”ti.

已超越执着与愚痴之罗网，（像）他（这样之人，被称为：圣默之）‘牟尼’。”

Atha kho sabhiyo paribbājako…pe…

这时，娑毗耶游方者赞赏世尊所说，欢喜满怀、兴高采烈，

bhagavantaṃ uttariṃ pañhaṃ apucchi –

继续向世尊提问：

533.

⑲ （五百三十三偈：）

［娑毗耶第四次之四提问］

“Kiṃ pattinamāhu vedaguṃ, (iti sabhiyo)

（娑毗耶说：）“〈一〉一个人怎样才被称为成就（极智之）‘吠陀达人’？

Anuviditaṃ kena

〈二〉谁为何是（相对于随眠之）‘已随知者’？

kathañca vīriyavāti;

〈三〉又怎样才被称为‘具精进者’？

Ājāniyo kinti nāma hoti,

〈四〉谁被称为（真正之）‘高贵种姓者’？

Puṭṭho me bhagavā byākarohi”.

我问你，世尊啊！请你解答。”

534.

⑳ （五百三十四偈：）

［世尊第四次之答题〈一〉〝吠陀达人〞］

“Vedāni viceyya kevalāni, (sabhiyāti bhagavā)

（世尊说道：）“娑毗耶啊！对许多《吠陀经》全然审察之后（独存纯一犹如太极）——

Samaṇānaṃ yānidhatthi [yānipatthi (sī. syā. pī.)] brāhmaṇānaṃ;

对于精通并忆持（吠陀经之）许多沙门、婆罗门来说；

Sabbavedanāsu vītarāgo,

于一切吠陀（神秘感应）之宗教性情操中，已离开贪染，

Sabbaṃ vedamaticca vedagū so.

在超越了所有吠陀（不死境界）之后，他是（极智之）‘吠陀达人’。

535.

㉑ （五百三十五偈：）

［世尊第四次之答题〈二〉〝已随知者〞］

“Anuvicca papañcanāmarūpaṃ,

在完成随知名和色（心和物）之障碍后，

ajjhattaṃ bahiddhā ca rogamūlaṃ;

面对（自己）内与外（六处身心）等病根；

Sabbarogamūlabandhanā pamutto,

已经彻底摆脱一切病根之桎梏，

anuvidito tādi pavuccate tathattā.

如此（高贵者）被（如来）称为真正之‘已随知者’。

536.

㉒ （五百三十六偈：）

［世尊第四次之答题〈三〉〝具精进者〞］

“Virato idha sabbapāpakehi,

由于此世已避免了一切之罪恶，

nirayadukkhaṃ aticca vīriyavā so;

在他完成精勤以后，已超越了地狱之苦；

So vīriyavā padhānavā,

他已有精进、已有努力，

dhīro tādi pavuccate tathattā.

如此（高贵者）被（如来）称为真正之‘明智者’。

537.

㉓ （五百三十七偈：）

［世尊第四次之答题〈四〉〝高贵种姓者〞］

“Yassassu lunāni bandhanāni,

无论是谁，凡是已经根除（渴爱之）桎梏——

ajjhattaṃ bahiddhā ca saṅgamūlaṃ;

面对（自己）内与外（六处身心）等执根；

Sabbasaṅgamūlabandhanā pamutto,

已经彻底摆脱一切执根之桎梏，

ājāniyo tādi pavuccate tathattā”ti.

如此（解脱者）被（如来）称为真正之‘高贵种姓者’。”

Atha kho sabhiyo paribbājako…pe…

这时，娑毗耶游方者赞赏世尊所说，欢喜满怀、兴高采烈，

bhagavantaṃ uttariṃ pañhaṃ apucchi –

继续向世尊提问：

538.

㉔ （五百三十八偈：）

［娑毗耶第五次之四提问］

“Kiṃ pattinamāhu sottiyaṃ, (iti sabhiyo)

（娑毗耶说：）“〈一〉一个人怎样才被称为成就（倾听并精通圣典之）‘闻解者’？

Ariyaṃ kena

〈二〉谁为何是（尊贵之）‘圣者’？

kathañca caraṇavāti;

〈三〉又怎样才被称为‘有德行者’？

Paribbājako kinti nāma hoti,

〈四〉谁被称为（真正之）‘游方者’？

Puṭṭho me bhagavā byākarohi”.

我问你，世尊啊！请你解答。”

539.

㉕ （五百三十九偈：）

［世尊第五次之答题〈一〉〝闻解者〞］

“Sutvā sabbadhammaṃ abhiññāya loke, (sabhiyāti bhagavā)

（世尊说道：）“娑毗耶啊！听闻一切真理之教法以后，在世间已完全证知——

Sāvajjānavajjaṃ yadatthi kiñci;

当某事某物发生时，存在可责备之过失？（或是）无罪过者？

Abhibhuṃ akathaṃkathiṃ vimuttaṃ,

（犹如：）胜利之征服者，没有疑惑或犹豫，已（亲自）获得解脱，

Anighaṃ sabbadhimāhu sottiyoti.

在一切处不再动转，他被称为（倾听并精通圣典之）‘闻解者’。

540.

㉖ （五百四十偈：）

［世尊第五次之答题〈二〉〝圣者〞］

“Chetvā āsavāni ālayāni,

⑴ 已断诸漏流，以及阿赖耶；

⑵ 在切断漏流（三漏、四暴流）以及对于阿赖耶（识）之执爱以后——

vidvā so na upeti gabbhaseyyaṃ;

⑴ 彼得无生智，不再进母胎！

⑵ 他已（完成了观智之训练）知道，不应该再到子宫怀孕！

Saññaṃ tividhaṃ panujja paṅkaṃ,

⑴ 已除三恶想，以及心污秽；

⑵ 在摆脱三不善想（爱想、瞋想、害想）之泥淖以后，

kappaṃ neti tamāhu ariyoti.

⑴ 永劫无明破，人所称神圣。

⑵ 再也不会进入世界周期当中，（像）他（这样之人）被称为‘圣者’。

541.

㉗ （五百四十一偈：）

［世尊第五次之答题〈三〉〝有德行者〞］

“Yo idha caraṇesu pattipatto,

如果任何人，此生此世，次第地在朝向德行之路经来实践，

kusalo sabbadā ājānāti [ājāni (syā.)] dhammaṃ;

总是即刻地了知善法；

Sabbattha na sajjati vimuttacitto [vimutto (sī.)],

在任何地方不再执爱（内心之污垢）以后，内心已获得解脱，

paṭighā yassa na santi caraṇavā so.

当不再瞋恚（被激怒或反感），而（达到）宁静之时，（像）他（这样之人）是‘有德行者’。

542.

㉘ （五百四十二偈：）

［世尊第五次之答题〈四〉〝游方者〞］

“Dukkhavepakkaṃ yadatthi kammaṃ,

每当造作（恶）业之时，会得到痛苦之异熟果实——

uddhamadho tiriyaṃ vāpi [tiriyañcāpi (syā.)] majjhe;

很快会从上下、四方和中央来播种！

Paribbājayitvā pariññacārī,

当游方者开始过着（道德禁欲之生活）以后，很快地练习遍知：

māyaṃ mānamathopi lobhakodhaṃ;

‘我们希望自负之内心，将来不要继续贪欲，然后再次（被）激怒！’

Pariyantamakāsi nāmarūpaṃ,

在究竟名和色（心和物）之边境以后，

taṃ paribbājakamāhu pattipattan”ti.

次第地在朝向（离欲之）路径来实践，（像）他（这样之人）被称为（真正之）‘游方者’。”

Atha kho sabhiyo paribbājako bhagavato bhāsitaṃ abhinanditvā anumoditvā attamano pamudito udaggo pītisomanassajāto

这时，娑毗耶游方者赞赏世尊所说，欢喜满怀、兴高采烈，

uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ sammukhā sāruppāhi gāthāhi abhitthavi –

他从座位上起身，偏覆左肩，双手合十，向世尊致敬，用合适之偈颂当面赞美世尊：

543.

㉙ （五百四十三偈：）

［娑毗耶赞佛功德之一］

“Yāni ca tīṇi yāni ca saṭṭhi,

（娑毗耶说：）“（您）驾驭三乘，然后又驾驭六十乘，

samaṇappavādasitāni [samaṇappavādanissitāni (syā. ka.)] bhūripañña;

广泛之智慧是沙门说示之所依，大智者啊！

Saññakkharasaññanissitāni,

无想念之所依，是想念之寂灭！

osaraṇāni vineyya oghatamagā.

（您）能够引领（我）脱离（险境），迅速越过黑暗之暴流。

544.

㉚ （五百四十四偈：）

［娑毗耶赞佛功德之二］

“Antagūsi pāragū [pāragūsi (syā. pī. ka.)] dukkhassa,

您已经超越悲苦之边界，

arahāsi sammāsambuddho khīṇāsavaṃ taṃ maññe;

我想您是——应供阿罗汉、独（觉）自（现证）平等（正）觉者、漏尽者！

Jutimā mutimā pahūtapañño,

（光辉之）明慧者、（聪慧之）觉慧者、（丰富之）广慧者！

dukkhassantakaraṃ atāresi maṃ.

请求您即刻让我度脱（暴流）作苦边际吧！

545.

㉛ （五百四十五偈：）

［娑毗耶赞佛功德之三］

“Yaṃ me kaṅkhitamaññāsi,

无论何处，您已知我惶惑，

vicikicchā maṃ tārayi namo te;

（我向您）致敬，让我度脱了那些怀疑；

Muni monapathesu pattipatta,

次第地在朝向牟尼之智慧路径来实践，

akhila ādiccabandhu soratosi.

您是太阳之子（日种之亲族）温雅、可乐（心）不荒芜！

546.

㉜ （五百四十六偈：）

［娑毗耶赞佛功德之四］

“Yā me kaṅkhā pure āsi,

凡是我先前存在之所有疑问，

taṃ me byākāsi cakkhumā;

具眼者啊！您已为我解答了；

Addhā munīsi sambuddho,

您确实是（圣默之）牟尼、独自（现证之）觉者，

natthi nīvaraṇā tava.

您对于这些（问题之解答）完全没有障碍！

547.

㉝ （五百四十七偈：）

［娑毗耶赞佛功德之五］

“Upāyāsā ca te sabbe,

绝望（愁、恼、闷）以及其他一切——

viddhastā vinaḷīkatā;

已被（您）破坏、已致使（其）毫无价值；

Sītibhūto damappatto,

（您之内心）已平静安稳、已达到调御，

dhitimā saccanikkamo.

（并）已坚决勇猛，精勤于离欲之（四圣谛）真理。

548.

㉞ （五百四十八偈：）

［娑毗耶赞佛功德之六］

“Tassa te nāganāgassa,

因为您是那位龙象当中之龙象，

mahāvīrassa bhāsato;

（所以）当大英雄说话之时——

Sabbe devānumodanti,

能让所有天神都随喜高兴，

ubho nāradapabbatā.

以及人类和山（神）两者。

549.

㉟ （五百四十九偈：）

［娑毗耶赞佛功德之七］

“Namo te purisājañña,

向您致敬，圣洁之人啊！

namo te purisuttama;

向您致敬，最上之人啊！

Sadevakasmiṃ lokasmiṃ,

包括天神（以及）所有世界，

natthi te paṭipuggalo.

没有和您伦比之人啊！

550.

㊱ （五百五十偈：）

［娑毗耶赞佛功德之八］

“Tuvaṃ buddho tuvaṃ satthā,

您（是）佛陀，您（是）大导师！

tuvaṃ mārābhibhū muni;

您（是）降服魔王之牟尼！

Tuvaṃ anusaye chetvā,

因为在您斩断了（所有七）随眠以后，

tiṇṇo tāresi maṃ pajaṃ.

（不但您）已经横度（暴流），随即（又）帮助我（和）人类子孙得到救度。

551.

㊲ （五百五十一偈：）

［娑毗耶赞佛功德之九］

“Upadhī te samatikkantā,

（您）已除去那些对于再生之执着，

āsavā te padālitā;

已终结那些（从六根所）流出之漏流（三漏与四暴流）；

Sīhosi anupādāno,

您是狮子！无所执着（于渴爱、贪求），

pahīnabhayabheravo.

（因此）已经舍断担心和害怕！

552.

㊳ （五百五十二偈：）

［娑毗耶赞佛功德之十］

“Puṇḍarīkaṃ yathā vaggu,

正如令人愉快之白莲花，

toye na upalimpati [toyena na upalippati (sī.), toye na upalippati (pī.), toyena na upalimpati (ka.)];

不会因水而被污染；

Evaṃ puññe ca pāpe ca,

像这样，在福（行）与罪（行）方面，

ubhaye tvaṃ na limpasi;

您也不会因为两者而被污染（不再贪爱、忧恼于福行或罪行，并非不知善恶）；

Pāde vīra pasārehi,

英雄啊！请您伸出双脚，

sabhiyo vandati satthuno”ti.

娑毗耶向大导师恭敬顶礼（头面礼足）！”

Atha kho sabhiyo paribbājako bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavoca –

这时，娑毗耶游方者以头触世尊之双脚，向世尊说道：

“abhikkantaṃ, bhante…pe… [“abhikkantaṃ, bhante, abhikkantaṃ, bhante.

“妙极了，有德者！妙极了，有德者！

Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya,

有德者啊！正像让（一个）已摔倒（之人）被扶起，

paṭicchannaṃ vā vivareyya,

或让（一个）被隐蔽（之事）被揭开，

mūḷhassa vā maggaṃ ācikkheyya,

或给已走入歧途（之人）指出正道，

andhakāre vā telapajjotaṃ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti;

或能在黑暗中举着油灯‘让有眼者看见物体’，

evamevaṃ, bhante, bhagavatā anekapariyāyena dhammo pakāsito.]

正像这样，有德者啊！由于世尊（您）以各种方式（解答疑惑）已经使（我）能看得见！

esāhaṃ bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca;

我请求：我要向世尊、（世尊之）教法和比丘僧团行皈依！（也就是说：皈依三宝！）

labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampadan”ti.

有德者啊！我可以追随世尊出家，获得具足戒吗？”

“Yo kho, sabhiya, aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ, so cattāro māse parivasati;

（世尊说道：）“然而，娑毗耶啊！如果有人过去属于外道，希望依（佛教）这里之教法与戒律来出家、希望受具足戒，他（按照佛教之戒律）必须于四个月（等候期间）别住；

catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya.

四个月以后，心已变得坚实（已开始精勤、已能决定者），由比丘为他举行出家和受戒仪式，使他成为比丘。

Api ca mettha puggalavemattatā viditā”ti.

虽然，我在这件事上，已经知道每个人（或许没有等到四个月之别住而出家）也会有所不同。”

“Sace, bhante, aññatitthiyapubbā imasmiṃ dhammavinaye ākaṅkhantā pabbajjaṃ, ākaṅkhantā upasampadaṃ cattāro māse parivasanti,

（娑毗耶说：）“如果，有德者啊！当（我）‘过去属于外道，希望依（佛教）这里之教法与戒律来出家、希望受具足戒，必须于四个月（等候期间）别住，

catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya,

四个月以后，心已变得坚实（已开始精勤、已能决定者），由比丘为他举行出家和受戒仪式，使他成为比丘’（我必须按照佛教戒律之规定时，那么，我不但等候四个月），

ahaṃ cattāri vassāni parivasissāmi;

我将会于‘四年（等候期间）别住；

catunnaṃ vassānaṃ accayena āraddhacittā bhikkhū pabbājentu upasampādentu bhikkhubhāvāyā”ti.

但愿四年以后，心已变得坚实（已开始精勤、已能决定者），由比丘为我举行出家和受戒仪式，使我成为比丘。’”

Alattha kho sabhiyo paribbājako bhagavato santike pabbajjaṃ alattha upasampadaṃ…pe…

于是，娑毗耶游方者果真追随世尊出了家，果真得到了具足戒。

[Acirūpasampanno kho panāyasmā sabhiyo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva –

当然，在得到具足戒之后不久，（可尊敬之）具寿娑毗耶，独自过着不放逸之隐居生活，热心奋发、努力精进，在持续不长时间之（独）住以后——

“yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti”

“正是为了此目的！（拥有美好家庭之）善男子们才正确地离开俗家，随后过着出家生活。”

tadanuttaraṃ brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.

那时，无上之清净梵行，达到了最高之理想，依据此（四圣谛之正）法，正确地被看见——在完成了独自亲证（四圣谛）真理以后，达到了此前曾受具足戒，而过（出家）生活（之真正目的）。

“Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi.]

（他）很快地证知：“出生（之漏流）已经被终结灭尽；出家生活之清净梵行，已经达到完美；应被实践之（修行）任务，已经（胜利而获得）实现；在完成了今生此处（之责任义务）以后，不会再有来生另外之轮回！”

aññataro kho panāyasmā sabhiyo arahataṃ ahosīti.

就这样，（可尊敬之）具寿娑毗耶，他又立刻成为许多阿罗汉中之一位。

Sabhiyasuttaṃ chaṭṭhaṃ niṭṭhitaṃ.

经集 ～大品‧第六经终

～《经集‧大品‧Sabhiyasutta 娑毗耶经》(Snp 32, 515-552)

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《5》Suttanipātapāḷi 经集 (Snp 1-73, 1-1155)/3. Mahāvagga 大品 (Snp 27-38, 407-771)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.7 Selasutta 施罗经 (Snp 33, 553-578)

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★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Selasuttaṃ

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā aṅguttarāpesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi yena āpaṇaṃ nāma aṅguttarāpānaṃ nigamo tadavasari. Assosi kho keṇiyo jaṭilo “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito aṅguttarāpesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi āpaṇaṃ anuppatto. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti [bhagavā (syā. pī.)]. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ desati ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī”ti.

Atha kho keṇiyo jaṭilo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho keṇiyaṃ jaṭilaṃ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho keṇiyo jaṭilo bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito bhagavantaṃ etadavoca – “adhivāsetu me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti. Evaṃ vutte, bhagavā keṇiyaṃ jaṭilaṃ etadavoca – “mahā kho, keṇiya, bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni; tvañca brāhmaṇesu abhippasanno”ti.

Dutiyampi kho keṇiyo jaṭilo bhagavantaṃ etadavoca – “kiñcāpi, bho gotama, mahā bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno; adhivāsetu me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti. Dutiyampi kho bhagavā keṇiyaṃ jaṭilaṃ etadavoca – “mahā kho, keṇiya, bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni; tvañca brāhmaṇesu abhippasanno”ti.

Tatiyampi kho keṇiyo jaṭilo bhagavantaṃ etadavoca – “kiñcāpi, bho gotama, mahā bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno, adhivāsetu [adhivāsetveva (sī.)] me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho keṇiyo jaṭilo bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā yena sako assamo tenupasaṅkami; upasaṅkamitvā mittāmacce ñātisālohite āmantesi – “suṇantu me bhavanto mittāmaccā ñātisālohitā, samaṇo me gotamo nimantito svātanāya bhattaṃ saddhiṃ bhikkhusaṅghena, yena me kāyaveyyāvaṭikaṃ kareyyāthā”ti. “Evaṃ, bho”ti kho keṇiyassa jaṭilassa mittāmaccā ñātisālohitā keṇiyassa jaṭilassa paṭissutvā appekacce uddhanāni khaṇanti, appekacce kaṭṭhāni phālenti, appekacce bhājanāni dhovanti, appekacce udakamaṇikaṃ patiṭṭhāpenti, appekacce āsanāni paññāpenti. Keṇiyo pana jaṭilo sāmaṃyeva maṇḍalamāḷaṃ paṭiyādeti.

Tena kho pana samayena selo brāhmaṇo āpaṇe paṭivasati, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo, tīṇi ca māṇavakasatāni mante vāceti.

Tena kho pana samayena keṇiyo jaṭilo sele brāhmaṇe abhippasanno hoti. Atha kho selo brāhmaṇo tīhi māṇavakasatehi parivuto jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena keṇiyassa jaṭilassa assamo tenupasaṅkami. Addasā kho selo brāhmaṇo keṇiyassa jaṭilassa assame [keṇissamiye jaṭile (sī. pī.)] appekacce uddhanāni khaṇante…pe… appekacce āsanāni paññapente, keṇiyaṃ pana jaṭilaṃ sāmaṃyeva maṇḍalamāḷaṃ paṭiyādentaṃ. Disvāna keṇiyaṃ jaṭilaṃ etadavoca – “kiṃ nu kho bhoto keṇiyassa āvāho vā bhavissati, vivāho vā bhavissati, mahāyañño vā paccupaṭṭhito, rājā vā māgadho seniyo bimbisāro nimantito svātanāya saddhiṃ balakāyenā”ti?

“Na me, bho sela, āvāho vā bhavissati vivāho vā, nāpi rājā māgadho seniyo bimbisāro nimantito svātanāya saddhiṃ balakāyena; api ca kho me mahāyañño paccupaṭṭhito. Atthi samaṇo gotamo sakyaputto sakyakulā pabbajito aṅguttarāpesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi āpaṇaṃ anuppatto. Taṃ kho pana bhavantaṃ gotamaṃ…pe… buddho bhagavāti. So me nimantito svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti. “Buddhoti, bho keṇiya, vadesi”? “Buddhoti, bho sela, vadāmi”. “Buddhoti, bho keṇiya, vadesi”? “Buddhoti, bho sela, vadāmī”ti.

Atha kho selassa brāhmaṇassa etadahosi – “ghosopi kho eso dullabho lokasmiṃ yadidaṃ buddhoti. Āgatāni kho panamhākaṃ mantesu dvattiṃsamahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā. Sace agāraṃ ajjhāvasati rājā hoti cakkavatti dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassimāni satta ratanāni bhavanti, seyyathidaṃ – cakkaratanaṃ, hatthiratanaṃ, assaratanaṃ, maṇiratanaṃ, itthiratanaṃ, gahapatiratanaṃ, pariṇāyakaratanameva sattamaṃ. Parosahassaṃ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. Sace kho pana agārasmā anagāriyaṃ pabbajati, arahaṃ hoti sammāsambuddho loke vivaṭṭacchado [vivattacchaddo (sī. pī.)]. Kahaṃ pana, bho keṇiya, etarahi so bhavaṃ gotamo viharati arahaṃ sammāsambuddho”ti?

Evaṃ vutte, keṇiyo jaṭilo dakkhiṇaṃ bāhuṃ paggahetvā selaṃ brāhmaṇaṃ etadavoca – “yenesā, bho sela, nīlavanarājī”ti. Atha kho selo brāhmaṇo tīhi māṇavakasatehi saddhiṃ yena bhagavā tenupasaṅkami. Atha kho selo brāhmaṇo te māṇavake āmantesi – “appasaddā bhonto āgacchantu, pade padaṃ nikkhipantā. Durāsadā hi te bhagavanto [bhavanto (syā. ka.)] sīhāva ekacarā. Yadā cāhaṃ, bho, samaṇena gotamena saddhiṃ manteyyuṃ, mā me bhonto antarantarā kathaṃ opātetha; kathāpariyosānaṃ me bhavanto āgamentū”ti.

Atha kho selo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho selo brāhmaṇo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni samannesi [sammannesi (sī. syā.)]. Addasā kho selo brāhmaṇo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati – kosohite ca vatthaguyhe, pahūtajivhatāya cāti.

Atha kho bhagavato etadahosi – “passati kho me ayaṃ selo brāhmaṇo dvattiṃsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati – kosohite ca vatthaguyhe, pahūtajivhatāya cā”ti. Atha kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi [abhisaṅkhāresi (syā. ka.)], yathā addasa selo brāhmaṇo bhagavato kosohitaṃ vatthaguyhaṃ. Atha kho bhagavā jivhaṃ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi, ubhopi nāsikasotāni anumasi paṭimasi, kevalampi nalāṭamaṇḍalaṃ jivhāya chādesi.

Atha kho selassa brāhmaṇassa etadahosi – “samannāgato kho samaṇo gotamo dvattiṃsamahāpurisalakkhaṇehi paripuṇṇehi, no apuripuṇṇehi. No ca kho naṃ jānāmi buddho vā no vā. Sutaṃ kho pana metaṃ brāhmaṇānaṃ vuḍḍhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ – ‘ye te bhavanti arahanto sammāsambuddhā, te sake vaṇṇe bhaññamāne attānaṃ pātukarontī’ti. Yaṃnūnāhaṃ samaṇaṃ gotamaṃ sammukhā sāruppāhi gāthāhi abhitthaveyyan”ti. Atha kho selo brāhmaṇo bhagavantaṃ sammukhā sāruppāhi gāthāhi abhitthavi –

553.

“Paripuṇṇakāyo suruci, sujāto cārudassano;

Suvaṇṇavaṇṇosi bhagavā, susukkadāṭhosi vīriyavā.

☸---------------------------------------------------------------------

第七章 赛罗经

如是我闻。从前，世尊曾经带着大僧团在安吉多罗波国游行乞食，与一千二百五十比丘来到安吉多罗波国名为阿波那的小镇。苦行者吉尼耶听说沙门乔达摩，释迦族之子，离开释迦族出家，带着大僧团在安吉多罗波国游行乞食，与一千二百五十比丘来到阿波那镇。到处传扬着对乔达摩的称赞：‘这位世尊是阿罗汉、正等正觉者、明行具足者、善逝、世间解、无上士、调御丈夫、天人师、佛陀、世尊。’他亲自证悟通达后，向包含诸天、魔、梵天在内的整个世界，以及沙门、婆罗门、天神和人类宣说正法。他所教导的正法，初善、中善、后善，义理圆满，言辞巧妙；他阐明了完全圆满、遍净的梵行。能见到这样的阿罗汉，真是幸运。”

于是，苦行者吉尼耶前往世尊那里。到了之后，与世尊互相问候。问候寒暄之后，坐在一旁。世尊为坐在一旁的苦行者吉尼耶说法，教导、鼓励、激发他，使他欢喜。苦行者吉尼耶听闻世尊说法后，受到教导、鼓励、激发，心生欢喜，便对世尊说道：“请乔达摩连同比丘僧团一起，接受我明天供养的食物。” 这样说了之后，世尊对苦行者吉尼耶说道：“吉尼耶，比丘僧团人数众多，有一千二百五十位比丘，而你又对婆罗门们深具信心（供养我们恐怕负担过重）。”

苦行者吉尼耶第二次对世尊说道：“乔达摩啊！尽管比丘僧团人数众多，有一千二百五十位比丘，而且我对婆罗门们也深具信心，但还是请乔达摩您连同比丘僧团一起，接受我明天供养的食物。” 世尊第二次对苦行者吉尼耶说道：“吉尼耶，比丘僧团人数众多，有一千二百五十位比丘，而你又对婆罗门们深具信心。”

苦行者吉尼耶第三次对世尊说道：“乔达摩啊！尽管比丘僧团人数众多，有一千二百五十位比丘，而且我对婆罗门们也深具信心，还是请乔达摩您连同比丘僧团一起，接受我明天供养的食物。” 世尊默然表示同意。

于是，苦行者吉尼耶知道世尊已经同意，便从座位起身，回到自己的净修林。到了那里，他召集朋友、同事、亲戚和族人说道：”尊敬的朋友、同事、亲戚和族人们，请听我说，沙门乔达摩已经接受我的邀请，明天将连同比丘僧团前来用餐，请你们务必前来帮忙。” 苦行者吉尼耶的朋友、同事、亲戚和族人回答道：“好的，尊者！”于是，有些人挖灶台，有些人劈柴，有些人在洗涤器皿，有些人安置水罐，有些人布置座位，而苦行者吉尼耶则亲自搭建圆形的帐篷。

那时，有一位名叫赛罗的婆罗门住在阿波那镇。他精通三吠陀，以及（吠陀辅助学科如）词汇学（Nighaṇḍu）、仪式学（Ketubha）、音韵学、语源学，加上作为第五部分的史传（Itihāsa），通晓吠陀诗句、语法，并且熟练掌握顺世论（一种哲学观点）和大人相学，（当时）正在教导三百名青年学习（吠陀）颂典。

那时，苦行者吉尼耶对赛罗婆罗门深具信心。赛罗婆罗门带着三百名青年徒步游行，来到吉尼耶苦行者的净修林。赛罗婆罗门看到吉尼耶苦行者的净修林中，有些人挖灶台，有些人劈柴，有些人在洗涤器皿，有些人安置水罐，有些人布置座位，而苦行者吉尼耶则亲自搭建圆形的帐篷。见到此情景，赛罗婆罗门对苦行者吉尼耶说道：“尊敬的吉尼耶，您是要娶儿媳，还是要嫁女儿？或者是准备举行盛大的祭祀？还是摩揭陀国的斯尼耶·频毗沙罗王要率领军队在明天光临接受宴请？”

“赛罗啊！我不是要娶儿媳，也不是要嫁女儿，也不是摩揭陀国的斯尼耶·频毗沙罗王要率领军队在明天光临接受宴请，但我确实是要举行一次盛大的供养。有一位沙门乔达摩，是释迦族的儿子，从释迦族出家，正在安吉多罗波国游行，带着由一千二百五十位比丘组成的庞大僧团，已经到达了阿波那。关于这位尊敬的乔达摩，到处都流传着这样的美誉：‘那位世尊是阿罗汉、正等正觉者、明行具足者、善逝、世间解、无上士、调御丈夫、天人师、佛陀、世尊。’他接受了我的邀请，明天将连同比丘僧团一起前来用餐。”

“您说‘佛陀’吗？吉尼耶！”

“是的，赛罗，我说‘佛陀’。”

“您说‘佛陀’吗？吉尼耶！”

“是的，赛罗，我说‘佛陀’！”

于是，赛罗婆罗门心想：“‘佛陀’这个名号，在世间是极为难得听闻的。我们婆罗门的（吠陀）诵典中记载有三十二大人相，具备这些相的伟人只有两种前途，绝无其他。如果他选择在家生活，将会成为转轮圣王，是如法的法王，征服四方，使国土稳固，拥有七种宝物。这七宝是：轮宝、象宝、马宝、珠宝、女宝、居士宝（或财宝主宝）以及第七的将军宝（主兵宝）。他将拥有一千多名儿子，个个英勇、体格健壮、能摧伏敌军。他不用刑杖，不用刀剑，仅凭正法就能征服并统治这片被大海环绕的大地。但如果他选择离开家庭，出家修行，他将成为世间的阿罗汉、正等正觉者，揭开了（覆盖世间的无明）。”

（然后他问吉尼耶：）“吉尼耶啊！那么这位值得尊敬的乔达摩，这位阿罗汉、正等正觉者，现在住在哪里呢？” 听闻此言，苦行者吉尼耶举起右臂，对赛罗婆罗门说道：“赛罗啊！就在那边那片青翠的树林里。”

于是，赛罗婆罗门带着三百名青年前往世尊所在之处。接着，赛罗婆罗门对那些青年们说道：“各位，请安静地前来，脚步轻缓，一步跟着一步。因为这些世尊如同独行的狮子，难以轻易接近。当我和沙门乔达摩谈话时，各位请不要中途插话打断；请各位耐心等待我谈话结束。”

于是，赛罗婆罗门前往世尊那里。到了之后，与世尊互相问候。问候寒暄之后，坐在一旁。坐在一旁的赛罗婆罗门仔细观察世尊的身体，寻找三十二大人相。赛罗婆罗门在世尊身上看到了大部分的三十二大人相，只除了两项。对于这两项大人相——阴部密隐如马藏相（kosohita-vatthaguyha）和广长舌相（pahūta-jivhatā）——他心存疑虑，犹豫不决，不能确信，无法完全信服。

这时，世尊心想：“这位赛罗婆罗门看到了我的三十二大人相中的大部分，只除了两项。对于阴部密隐如马藏相和广长舌相这两项，他心存疑虑，犹豫不决，不能确信，无法完全信服。” 于是，世尊运用了这样的神通变化，使得赛罗婆罗门能清楚地看到世尊的阴部密隐如马藏相。然后，世尊伸出舌头，上下舔舐左右两个耳孔，上下舔舐左右两个鼻孔，再用舌头覆盖了整个额头。

这时，赛罗婆罗门心想：“沙门乔达摩确实圆满具足了三十二大人相，没有欠缺。但我还不知道他是否是佛陀？不过，我曾听我们婆罗门中那些年老、资深的师长及师长的师长们说过：‘那些成为阿罗汉、正等正觉者的人，当别人赞颂他们的功德时，他们会显现自己（证明身份）。’我何不现在就在沙门乔达摩面前，用恰当的偈颂来赞叹他呢？” 于是，赛罗婆罗门就在世尊面前，用恰当的偈颂赞叹道：

“世尊啊！您身躯完美，光彩熠熠，出身高贵，相貌动人，肤色金黄，牙齿洁白，精力旺盛。

☸.....................................................................

七 施罗经

如是我闻。一时，世尊与一千二百五十人的大比丘僧团一起，在安吉多罗波国游行，进入

了安吉多罗波国一个名叫阿波那的村镇。当时，结发苦行者迦尼耶听到这样的传闻：“确实有位释迦族的儿子，沙

门乔达摩，从释迦族出家，与一千二百五十人的大比丘僧团一起，正在安吉多罗波国游行，来到了阿波

那。而这位尊敬的乔达摩，那位世尊是阿罗汉、正等正觉者、明行具足者、善逝、世间解、无上士、

调御丈夫、天人师、佛陀、世尊。他亲自证悟通达后，向包含诸天、魔王、梵天在内的所有

世界，以及沙门、婆罗门、天神和人类等宣说教法。他所说的法，初善、中善、后善，义理具足、言辞具足之

法，阐明了完全圆满、遍净的梵行。他的美名远扬。如果能见到这样的阿罗汉，可以说是幸福的。”

当时结发苦行者迦尼耶前往世尊的住处。到达后，与世尊互相问候，交谈了表达问候和关怀的话

语后，坐在一旁。世尊向坐在一旁的结发苦行者迦尼耶说法，教导、鼓励、激发、使

他欢喜。那时，结发苦行者迦尼耶，因为世尊的说法教导，受到鼓舞、激励，心生欢喜，而

对世尊说：“尊敬的乔达摩，请您连同比丘僧团一起，明天接受我供养的食物。”这样说完后，世尊对结发苦

行者迦尼耶说：“迦尼耶！比丘僧团人数众多，达到一千二百五十人。加之你又信奉婆罗门们，［因此

供养婆罗门，又要供养我等大比丘僧团，这实在是你的巨大负担，请停止供养我们吧。］”结发苦行者迦

尼耶再次对世尊说：“尊敬的乔达摩！即使比丘僧团人数众多，达到一千二百五十人，而且我虽然信奉婆罗

门们，还是请尊敬的乔达摩连同比丘僧团一起，明天接受我供养的食物。”世尊再次对结发苦行者迦尼耶说：

“迦尼耶！比丘僧团人数众多，达到一千二百五十人，加之你又信奉婆罗门们。”结发苦行者迦尼耶

又第三次对世尊说：“尊敬的乔达摩！即使比丘僧团人数众多，达到一千二百五十人，而且我虽然信奉婆罗门们，

还是请尊敬的乔达摩连同比丘僧团一起，明天允许接受我供养的食物。”世尊听后，默然表示允许。

这位结发苦行者迦尼耶得知世尊已经允许，就从座位起身，回到自己的住处。回去后，告诉各位朋友、

同僚、亲戚、有缘人：“各位朋友、同事、亲戚、有缘人，请听我说，我将要招待沙门乔达摩和比

丘僧团共享明天的食物。所以请你们来帮助我。”“好的，阁下！”结发苦行者迦尼耶的朋友、同事、

亲戚、有缘人等回答了结发苦行者迦尼耶。说完后，有的人挖灶台、有的人砍柴、有的人洗器具、有的人装满水瓮、

有的人布置座位，而结发苦行者迦尼耶则亲自准备（圆形的）临时棚屋（用帐幕围盖）。

那时，有一位施罗婆罗门，通晓三吠陀，并且通晓词汇学、仪式规则、音韵学和语源学、（阿闼婆吠

陀）之类，以及作为第五部分的古代传说等圣典的文句和解释（语法），并且熟练掌握 顺世论、大人相学，

住在阿波那，向三百名学童教授吠陀圣典。

那时，结发苦行者迦尼耶信奉施罗婆罗门。当时，施罗婆罗门带着三百名学童，

［为了消除久坐产生的疲劳］，四处散步活动，来到了结发苦行者迦尼耶的住处。施

罗婆罗门看见迦尼耶所属的那些结发苦行者们，有的在挖灶台、［有的砍柴、有的洗器具、有的装满水瓮］、有的

布置座位，而迦尼耶则亲自准备临时棚屋。施罗婆罗门看到后，问结发［苦行者］迦尼耶道：

“尊敬的迦尼耶！您是要给儿子娶妻呢？还是要为女儿嫁人？是现在要举行大供养吗？或者是邀请了摩揭陀国王斯尼耶·频毗

沙罗和他的军队一同来享用明天的餐食吗？”“尊敬的施罗！我不是为儿子娶妻、不是为女儿嫁人、又不是

邀请了摩揭陀国王斯尼耶·频毗沙罗和他的军队一同来享用明天的餐食，但我现在确实要举行一次大供养。就是那位从释迦

族出家的释迦族之子，沙门乔达摩，正在安吉多罗波国游行，与一千二百五十人的大比丘僧团一起，已经到达了阿波那

。而这位尊敬的乔达摩，那位世尊是阿罗汉、正等正觉者、明行具足者、善逝、世间解、无上

士、调御丈夫、天人师、佛陀、世尊，他的美名远扬。我将邀请他和比丘僧团一起享用明天的食物。”“尊敬的

迦尼耶！您说的是‘佛陀’吗？”“尊敬的施罗！我说的就是‘佛陀’。”“尊敬的迦尼耶！您说的是‘佛陀’吗？”“尊敬的施罗！我

说的就是‘佛陀’。”

这时施罗婆罗门心想：“‘佛陀’这个名号，在世间还是难以听闻的。而我们（婆罗门）的圣典中描述了三十二大人

相，具备这三十二相的伟人只有两种前途而无其他：即如果他住在家中，就会成为转轮圣王，是实行正

法的法王，征服四方，使国土安定。具备七种宝物，他拥有这些七宝，即：轮宝、象

宝、马宝、珠宝、女宝、居士宝以及第七的主兵宝。他又拥有上千名儿子，个个奋勇、强健、能击破敌军。

他统治的全部疆域不用刑杖、不用刀剑，依于正义，以法征服。然而，如果他从家庭出家

而走向非家（的出家生活）者，他将成为阿罗汉、正等正觉者，揭开覆盖世间的（烦恼）障蔽。”

（然后他问：）“尊敬的迦尼耶！那么这位阿罗汉、正等正觉者，尊敬的乔达摩，现在住在哪里？”于是结发苦行者迦尼

耶伸出右臂对施罗婆罗门说：“尊敬的施罗！就在那边那片青翠的树林里，［世尊他们就住在那里］。”

这时，施罗婆罗门与三百名学童一起，立即前往世尊的住处。于是施罗婆罗门告诉那些学童：“你们

必须分成小编队，安静肃穆地走进去。因为那些世尊如同狮子般难以接近，（他们）可以独自行动。而当我与沙门乔达摩交谈

时，你们不要在中间插话。你们应该等待我谈论结束。”时，施罗婆罗门走近世尊的住处。

走近后，与世尊互相问候，交谈了表达敬意和问候的话语后，坐在一旁。坐在一旁的施罗婆罗门仔细观

察世尊身上是否有三十二大人相。施罗婆罗门在世尊身上大体上看到了三十二大人相，除了世尊身上的两相之外。

但对于所谓的马阴藏相（阴部密隐如马藏）、广长舌相这两项大人相，［那位世尊是否具备呢？］ 他则心生疑惑，对佛

不能确信、信受。这时，世尊施展神通变化使施罗婆罗门得以看见（世尊的）马阴藏相；世尊接着又伸出舌头，用舌

头触及左右两耳孔的上下、触及左右两鼻孔的上下、更用舌头覆盖了整个前额。如此之后，施罗婆罗门心想：

“沙门乔达摩完整具足了三十二大人相而无所缺。我虽然不知道他是否是佛陀，然而我曾听闻那些年

老、资深的婆罗门老师，以及老师的老师们说过：‘（真正的）阿罗汉、正等正觉者，当被赞颂其自身功德时，

会显现自己的真实面貌（以证明）。’既然如此，我应当用偈颂来赞叹。” 于是，施罗婆罗门在世尊面前用偈颂赞叹道：

“世尊，您身体圆满健全 善生且容光焕发，我乐于瞻仰

您具足金色之身，是精进勇猛者 您的牙齿也极为洁白无瑕 （一）

☸.....................................................................

☸*********************************************************************

554.

“Narassa hi sujātassa, ye bhavanti viyañjanā;

Sabbe te tava kāyasmiṃ, mahāpurisalakkhaṇā.

☸---------------------------------------------------------------------

“高贵出身者的标志，所有的大人相，在你身上一应俱全。

☸.....................................................................

然而善生之人者 所有相好皆具现

大人之相三十二 一切皆在汝身中 （二）

☸.....................................................................

☸*********************************************************************

555.

“Pasannanetto sumukho, brahā uju patāpavā;

Majjhe samaṇasaṅghassa, ādiccova virocasi.

☸---------------------------------------------------------------------

“你眼睛清澈，面庞漂亮，身材高大，威仪端庄。在沙门僧团中，像太阳一样发光。

☸.....................................................................

澄净之眼善颜面 身大端正有光辉

沙门众中无比伦 遍照大地如太阳 （三）

☸.....................................................................

☸*********************************************************************

556.

“Kalyāṇadassano bhikkhu, kañcanasannibhattaco;

Kiṃ te samaṇabhāvena, evaṃ uttamavaṇṇino.

☸---------------------------------------------------------------------

“你这比丘相貌堂堂，肤色如金，具有这样的绝妙相貌，何必要做沙门呢？

☸.....................................................................

汝现庄严成比丘 有如黄金之皮肤

如斯最上之容色 汝为沙门更何为 （四）

☸.....................................................................

☸*********************************************************************

557.

“Rājā arahasi bhavituṃ, cakkavattī rathesabho;

Cāturanto vijitāvī, jambusaṇḍassa [jambumaṇḍassa (ka.)] issaro.

☸---------------------------------------------------------------------

“你配做国王，转轮王，御者之主，四方征服者，赡部洲之主。

☸.....................................................................

汝若在家作轮王 车兵称主服四方

阎浮林中主宰者 汝为斯人当得值 （五）

☸.....................................................................

☸*********************************************************************

558.

“Khattiyā bhogirājāno [bhojarājāno (sī. syā.)], anuyantā [anuyuttā (sī.)] bhavantu te;

Rājābhirājā manujindo, rajjaṃ kārehi gotama”.

☸---------------------------------------------------------------------

“刹帝利和诸侯都归顺你，乔达摩啊！你应该作为王中之大王、人中之因陀罗、治理王国。”

☸.....................................................................

地方诸王刹帝利 亦应为汝隶属者

乔达摩本是王中王 人类帝王统治者” （六）

☸.....................................................................

☸*********************************************************************

559.

“Rājāhamasmi selāti, (bhagavā) dhammarājā anuttaro;

Dhammena cakkaṃ vattemi, cakkaṃ appaṭivattiyaṃ”.

☸---------------------------------------------------------------------

世尊说道：“赛罗啊！我是国王，一位无与伦比的法王，我以法转动不可逆转的法轮。”

☸.....................................................................

世尊曰：

“赛罗当知我是王 实乃无上之法王

依法转轮轮常转 不可反转大法轮” （七）

☸.....................................................................

☸*********************************************************************

560.

“Sambuddho paṭijānāsi, (iti selo brāhmaṇo) dhammarājā anuttaro;

‘Dhammena cakkaṃ vattemi’, iti bhāsasi gotama.

☸---------------------------------------------------------------------

赛罗婆罗门说道：“乔达摩啊，你宣称：‘我以法转动这法轮。’你自认是正等觉者，无与伦比的法王。

☸.....................................................................

赛罗婆罗门曰：

“汝是公称正觉者 乔达摩汝曾如斯说

我是无上之法王 依法常转永无歇 （八）

☸.....................................................................

☸*********************************************************************

561.

“Ko nu senāpati bhoto, sāvako satthuranvayo;

Ko te tamanuvatteti, dhammacakkaṃ pavattitaṃ”.

☸---------------------------------------------------------------------

“谁是你的将领、弟子、导师的追随者？谁将继续转动你已转动的这法轮？”

☸.....................................................................

谁将果能继师后 卿之将军是弟子

谁将继汝之运转 法轮随汝转不歇” （九）

☸.....................................................................

☸*********************************************************************

562.

“Mayā pavattitaṃ cakkaṃ, (selāti bhagavā) dhammacakkaṃ anuttaraṃ;

Sāriputto anuvatteti, anujāto tathāgataṃ.

☸---------------------------------------------------------------------

世尊说道：“赛罗啊！我所转动的这无上法轮，由舍利弗随转，他是随如来而生者。

☸.....................................................................

世尊曰：

“赛罗我转是此轮 乃是无上之法轮

诸佛如来由此生 随我转者舍利弗 （一○）

☸.....................................................................

☸*********************************************************************

563.

“Abhiññeyyaṃ abhiññātaṃ, bhāvetabbañca bhāvitaṃ;

Pahātabbaṃ pahīnaṃ me, tasmā buddhosmi brāhmaṇa.

☸---------------------------------------------------------------------

“应遍知者我已遍知，应修习者我已修习，应舍断者我已舍断，所以，婆罗门啊，我是佛陀！

☸.....................................................................

应明达者已明达 应修习者已修习

应舍断者已断舍 故汝应知我是佛 （一一）

☸.....................................................................

☸*********************************************************************

564.

“Vinayassu mayi kaṅkhaṃ, adhimuccassu brāhmaṇa;

Dullabhaṃ dassanaṃ hoti, sambuddhānaṃ abhiṇhaso.

☸---------------------------------------------------------------------

“消除对我的怀疑，婆罗门啊！要信解我，能常常见到正等觉者是稀有难得的。

☸.....................................................................

汝当对我无疑惑 汝婆罗门信解我

屡屡见诸正觉者 但能见佛极难得 （一二）

☸.....................................................................

☸*********************************************************************

565.

“Yesaṃ ve [yesaṃ vo (pī.), yassa ve (syā.)] dullabho loke, pātubhāvo abhiṇhaso;

Sohaṃ brāhmaṇa sambuddho, sallakatto anuttaro.

☸---------------------------------------------------------------------

“那些在世上常常出现是稀有难得的正等觉者，婆罗门啊！我就是其中之一，是拔除（烦恼之）箭的无上医者。

☸.....................................................................

彼等正觉者于世 出现之时实甚难

婆罗门我是佛陀 烦恼箭之治愈者 （一三）

☸.....................................................................

☸*********************************************************************

566.

“Brahmabhūto atitulo, mārasenappamaddano;

Sabbāmitte vasīkatvā, modāmi akutobhayo”.

☸---------------------------------------------------------------------

“我已达梵境，无可比拟，摧伏魔军；征服了一切怨敌，我欢喜无畏。”

☸.....................................................................

我为最胜无比类 善能击破恶魔军

一切之敌使降伏 处处欢喜无怖畏” （一四）

☸.....................................................................

☸*********************************************************************

567.

“Imaṃ bhavanto nisāmetha, yathā bhāsati cakkhumā;

Sallakatto mahāvīro, sīhova nadatī vane.

☸---------------------------------------------------------------------

赛罗对他的弟子们说：“诸位请听！正如这位具眼者所说，他是拔箭者、大雄（大英雄），像林中的狮子发出吼声。

☸.....................................................................

［赛罗对三百弟子等说道：］

“具眼者箭治愈者 大雄狮子处林中

说法如同狮子吼 彼之所说善倾听 （一五）

☸.....................................................................

☸*********************************************************************

568.

“Brahmabhūtaṃ atitulaṃ, mārasenappamaddanaṃ;

Ko disvā nappasīdeyya, api kaṇhābhijātiko.

☸---------------------------------------------------------------------

“见到这样一位已达梵境、无可比拟、摧伏魔军者，谁会不心生净信呢？即使是出身低贱者也是如此。

☸.....................................................................

最胜尊师无比类 击破魔军方成佛

人见有谁不信乐 贱族者亦信乐彼 （一六）

☸.....................................................................

☸*********************************************************************

569.

“Yo maṃ icchati anvetu, yo vā nicchati gacchatu;

Idhāhaṃ pabbajissāmi, varapaññassa santike”.

☸---------------------------------------------------------------------

“愿意跟随我的人就来，不愿意的可以离去；我将在此，在具足殊胜智慧者（佛陀）的面前出家。”

☸.....................................................................

欲从我者随我来 不愿我者可自去

我近殊胜慧者前 于此佛教我出家 （一七）

☸.....................................................................

☸*********************************************************************

570.

“Evañce [etañce (sī. pī.)] ruccati bhoto, sammāsambuddhasāsane [sammāsambuddhasāsanaṃ (sī. syā. kaṃ. pī.)];

Mayampi pabbajissāma, varapaññassa santike”.

☸---------------------------------------------------------------------

弟子们说：“如果您乐意于这正等觉者的教法，我们也将在具足殊胜智慧者的面前出家。”

☸.....................................................................

若开此等正觉教 若为尊师所望者

我等亦于慧者前 立志精进愿出家 （一八）

☸.....................................................................

☸*********************************************************************

571.

“Brāhmaṇā tisatā ime, yācanti pañjalīkatā;

Brahmacariyaṃ carissāma, bhagavā tava santike”.

☸---------------------------------------------------------------------

赛罗对佛陀说：“这三百位婆罗门双手合十，请求道：‘世尊啊，我们愿在您的座下修习梵行。’”

☸.....................................................................

此等三百婆罗门 期求所愿同合掌

世尊之前誓愿求 齐求师处行梵行” （一九）

☸.....................................................................

☸*********************************************************************

572.

“Svākkhātaṃ brahmacariyaṃ, (selāti bhagavā) sandiṭṭhikamakālikaṃ;

Yattha amoghā pabbajjā, appamattassa sikkhato”ti.

Alattha kho selo brāhmaṇo sapariso bhagavato santike pabbajjaṃ, alattha upasampadaṃ. Atha kho keṇiyo jaṭilo tassā rattiyā accayena sake assame paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi – “kālo, bho gotama, niṭṭhitaṃ bhattan”ti. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena keṇiyassa jaṭilassa assamo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena.

Atha kho keṇiyo jaṭilo buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho keṇiyo jaṭilo bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho keṇiyaṃ jaṭilaṃ bhagavā imāhi gāthāhi anumodi –

☸---------------------------------------------------------------------

世尊说道：“赛罗啊！梵行已被善说，是现世可见的、即时的，对于不放逸的学习者来说，出家是不会白费的。”

于是，赛罗婆罗门及其随从在世尊面前得到了出家，得到了具足戒。那时，结发苦行者吉尼耶在那一夜过后，在自己的净修林中准备了上等的硬食和软食，派人去通知世尊时间：“尊敬的乔达摩！时候到了，食物已准备好。”于是，世尊在清晨时分，穿好下衣，拿起钵和袈裟，前往结发苦行者吉尼耶的净修林。到达后，与比丘僧团一起在铺设好的座位上坐下。

那时，结发苦行者吉尼耶亲手用上等的硬食和软食供养以佛陀为首的比丘僧团，使他们满足、饱食。当世尊吃完饭，手从钵中移开时，结发苦行者吉尼耶取了一个较低的座位，坐在一旁。世尊对坐在一旁的结发苦行者吉尼耶用这些偈颂随喜（表示祝福和赞叹）：

☸.....................................................................

世尊曰：

赛罗梵行是善说 现见即时有乐果

学者如能不放逸 就此出家不空过 （二○）

赛罗婆罗门与徒众于世尊前出家受具足戒。时，结发苦行者吉尼耶于其夜过后，翌晨于自己住处，准备美味之软食硬食，以告世尊：“尊者乔达摩！备食已就，现至食时。”于是世尊晨早着衣，持钵、着袈裟，近至结发苦行者吉尼耶之住处。至后与比丘僧团共坐设席。

时，结发苦行者吉尼耶亲自奉侍，以美味之软食、硬食使世尊与比丘僧团满足饱食。如此结发苦行者吉尼耶于世尊食讫由钵放手时，自就低座，坐于一面。世尊对坐于一方之结发苦行者吉尼耶以次偈颂随喜曰：

☸.....................................................................

☸*********************************************************************

573.

“Aggihuttamukhā yaññā, sāvittī chandaso mukhaṃ;

Rājā mukhaṃ manussānaṃ, nadīnaṃ sāgaro mukhaṃ.

☸---------------------------------------------------------------------

“祭祀中，以火供为首；韵律（吠陀颂诗）中，以萨维特丽（颂诗）为首；人类中，以国王为首；河流中，以大海为首。

☸.....................................................................

“最上供养献供火 最上圣偈娑毗底

王为人中最上者 大海诸水中最上 （二一）

☸.....................................................................

☸*********************************************************************

574.

“Nakkhattānaṃ mukhaṃ cando, ādicco tapataṃ mukhaṃ;

Puññaṃ ākaṅkhamānānaṃ, saṅgho ve yajataṃ mukhan”ti.

Atha kho bhagavā keṇiyaṃ jaṭilaṃ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi. Atha kho āyasmā selo sapariso eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasse …pe… aññataro kho panāpasmā selo sapariso arahataṃ ahosi.

Atha kho āyasmā selo sapariso yena bhagavā tenupasaṅkami, upasaṅkamitvā ekaṃsaṃ cīvaraṃ katvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ gāthāya ajjhabhāsi –

☸---------------------------------------------------------------------

“星宿中，以月亮为首；发光体中，以太阳为首；对于期望福德并进行布施（祭祀）的人来说，僧团确实是（布施对象的）首位。”

那时，世尊对结发苦行者吉尼耶用这些偈颂随喜后，从座位起身离去。那时，尊者赛罗及其随从独自隐居，不放逸、热忱、精勤地住着，不久之后…（证得阿罗汉果）…尊者赛罗及其随从成为了阿罗汉中的一员。

那时，尊者赛罗及其随从前往世尊那里。到达后，将外衣整理好披在一肩，向着世尊的方向合掌，用偈颂对世尊说道：

☸.....................................................................

月为诸星最上者 太阳光辉最上者

僧团最上实望福 最上之人应施者” （二二）

如是世尊向结发苦行者吉尼耶以此等偈颂随喜后，起座离去。

时，尊者赛罗与徒众远离独处、虔诚不放逸、自住精勤、不久即住于诸善男子确实达于由家出家而趣非家之目的，得无上梵行之究竟（涅槃）于现世住于自知、作证具足，了知“我生已尽、梵行已成、所作已办、更不至轮回苦界。”如斯赛罗与徒众皆成阿罗汉之人。时，尊者赛罗与徒众复俱诣世尊之住处。诣已，偏袒一肩向世尊合掌，以偈颂白世尊：

☸.....................................................................

☸*********************************************************************

575.

“Yaṃ taṃ saraṇamāgamha [māgamma (sī. syā. ka.)], ito aṭṭhami cakkhuma;

Sattarattena bhagavā, dantamha tava sāsane.

☸---------------------------------------------------------------------

“具眼者啊！八天前我们来皈依您，世尊啊！经过七夜，我们在您的教导下获得了调伏。

☸.....................................................................

“我等自今八日前 皈依尊师具眼者

我等今已过七夜 尊师教中得调御 （二三）

☸.....................................................................

☸*********************************************************************

576.

“Tuvaṃ buddho tuvaṃ satthā, tuvaṃ mārābhibhū muni;

Tuvaṃ anusaye chetvā, tiṇṇo tāresimaṃ pajaṃ.

☸---------------------------------------------------------------------

“您是佛陀，您是导师，您是降伏魔罗的牟尼；您斩断了潜在烦恼，自己已度（生死流），也令此众生得度。

☸.....................................................................

尊师是佛亦是师 征胜魔者是牟尼

尊师已断诸烦恼 自已度己且度人 （二四）

☸.....................................................................

☸*********************************************************************

577.

“Upadhī te samatikkantā, āsavā te padālitā;

Sīhosi [sīhova (ma. ni. 2.401)] anupādāno, pahīnabhayabheravo.

☸---------------------------------------------------------------------

“您已超越了生存的依附，您的诸漏已破除；您是无所执取的狮子，已舍弃了怖畏与恐惧。

☸.....................................................................

尊师善超于生存因素 尊师诸烦恼已破坏

尊师狮子无执着 舍断怖畏与恐怖 （二五）

☸.....................................................................

☸*********************************************************************

578.

“Bhikkhavo tisatā ime, tiṭṭhanti pañjalīkatā;

Pāde vīra pasārehi, nāgā vandantu satthuno”ti.

Selasuttaṃ sattamaṃ niṭṭhitaṃ.

☸---------------------------------------------------------------------

“这三百位比丘站在这里，双手合十；大雄啊！请伸出您的双足，让这些无罪者（龙象）顶礼导师。”

☸.....................................................................

此等三百诸比丘 齐向世尊合掌立

敬请雄者伸两足 示诸无罪者礼师尊” （二六）

赛罗经结束

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《5》Suttanipātapāḷi 经集 (Snp 1-73, 1-1155)/3. Mahāvagga 大品 (Snp 27-38, 407-771)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.8 Sallasutta 箭经 (Snp 34, 579-598)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Sallasuttaṃ

579.

Animittamanaññātaṃ, maccānaṃ idha jīvitaṃ;

Kasirañca parittañca, tañca dukkhena saṃyutaṃ.

☸---------------------------------------------------------------------

第八章 箭经

在此世间，凡人的生命无定相、不可知，艰难、短暂且伴随着痛苦。

☸.....................................................................

八 箭经

人命于此世 无相不可知

时短且惨悲 更与苦相应 （一）

☸.....................................................................

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580.

Na hi so upakkamo atthi, yena jātā na miyyare;

Jarampi patvā maraṇaṃ, evaṃdhammā hi pāṇino.

☸---------------------------------------------------------------------

实在没有方法能使已生者不死；即使活到老年，终归一死，这确实是众生的法则。

☸.....................................................................

生者必有死 此无他方法

生者至老死 生物之法性 （二）

☸.....................................................................

☸*********************************************************************

581.

Phalānamiva pakkānaṃ, pāto patanato [papatato (sī. pī. aṭṭha.)] bhayaṃ;

Evaṃ jātāna maccānaṃ, niccaṃ maraṇato bhayaṃ.

☸---------------------------------------------------------------------

如同成熟的果实，清晨就有坠落的危险；同样地，已生的凡人，恒常有死亡的恐惧。

☸.....................................................................

诸早熟果实 有落地怖畏

生人亦如是 常有死恐畏 （三）

☸.....................................................................

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582.

Yathāpi kumbhakārassa, katā mattikabhājanā;

Sabbe bhedanapariyantā [bhedapariyantā (syā.)], evaṃ maccāna jīvitaṃ.

☸---------------------------------------------------------------------

就像陶工制作的陶器，最终都以破碎为结局；同样地，凡人的生命也是如此。

☸.....................................................................

犹如于陶工 作粘土器具

最后皆于坏 人命亦如斯 （四）

☸.....................................................................

☸*********************************************************************

583.

Daharā ca mahantā ca, ye bālā ye ca paṇḍitā;

Sabbe maccuvasaṃ yanti, sabbe maccuparāyaṇā.

☸---------------------------------------------------------------------

无论是年幼还是年长，无论是愚者还是智者，所有人都将落入死神的掌控，所有人的归宿都是死亡。

☸.....................................................................

无论幼与长 所有贤与愚

皆为死左右 一切必至死 （五）

☸.....................................................................

☸*********************************************************************

584.

Tesaṃ maccuparetānaṃ, gacchataṃ paralokato;

Na pitā tāyate puttaṃ, ñātī vā pana ñātake.

☸---------------------------------------------------------------------

当他们被死神征服，去往另一个世界时，父亲救不了儿子，亲戚也救不了亲人。

☸.....................................................................

为死战败离 所有父与子

亲类复戚族 他界难相救 （六）

☸.....................................................................

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585.

Pekkhataṃ yeva ñātīnaṃ, passa lālapataṃ puthu;

Ekamekova maccānaṃ, govajjho viya nīyati [niyyati (bahūsu)].

☸---------------------------------------------------------------------

请看，亲人们眼睁睁地看着，大声哭泣，凡人一个接一个地被带走，就像待宰的牛被牵引而去。

☸.....................................................................

现见种种亲 相语诸亲人

如牛引屠场 死魔强曳去 （七）

☸.....................................................................

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586.

Evamabbhāhato loko, maccunā ca jarāya ca;

Tasmā dhīrā na socanti, viditvā lokapariyāyaṃ.

☸---------------------------------------------------------------------

世间就是这样被死亡和衰老所打击；所以，智者了知世间的规律，不再悲伤。

☸.....................................................................

如斯世间人 老死交相击

贤者知世性 已知无忧虑 （八）

☸.....................................................................

☸*********************************************************************

587.

Yassa maggaṃ na jānāsi, āgatassa gatassa vā;

Ubho ante asampassaṃ, niratthaṃ paridevasi.

☸---------------------------------------------------------------------

你不知道他来去的道路，既看不到来处也看不到去处，你的悲叹是徒劳的。

☸.....................................................................

生来而死去 此道汝岂知

两端无正见 悲泣亦无益 （九）

☸.....................................................................

☸*********************************************************************

588.

Paridevayamāno ce, kiñcidatthaṃ udabbahe;

Sammūḷho hiṃsamattānaṃ, kayirā ce naṃ vicakkhaṇo.

☸---------------------------------------------------------------------

如果悲叹者能带来任何益处，那么即使是明智的人也会这样做；（但实际上）迷茫者只是在伤害自己。

☸.....................................................................

蒙昧害自己 悲泣有何益

若能给自己带来利益 听慧者应为 （一○）

☸.....................................................................

☸*********************************************************************

589.

Na hi ruṇṇena sokena, santiṃ pappoti cetaso;

Bhiyyassuppajjate dukkhaṃ, sarīraṃ cupahaññati.

☸---------------------------------------------------------------------

通过哭泣和忧伤，并不能获得内心的平静；反而会产生更多的痛苦，身体也会受到损害。

☸.....................................................................

悲泣与忧愁 无得心寂静

但增生彼苦 彼身唯受害 （一一）

☸.....................................................................

☸*********************************************************************

590.

Kiso vivaṇṇo bhavati, hiṃsamattānamattanā;

Na tena petā pālenti, niratthā paridevanā.

☸---------------------------------------------------------------------

他变得消瘦、面色憔悴，自己伤害自己；亡者并不能因此得到保护（复活），悲叹是徒劳无益的。

☸.....................................................................

自己害自己 身瘦容颜褪

死者不复苏 悲泣有何益 （一二）

☸.....................................................................

☸*********************************************************************

591.

Sokamappajahaṃ jantu, bhiyyo dukkhaṃ nigacchati;

Anutthunanto kālaṅkataṃ [kālakataṃ (sī. syā.)], sokassa vasamanvagū.

☸---------------------------------------------------------------------

不舍弃忧伤的人，会陷入更深的痛苦；哀悼着死去的人，他已落入忧伤的掌控之中。

☸.....................................................................

忧愁不舍断 愈益受其苦

恸哭命终者 己成忧愁虏 （一三）

☸.....................................................................

☸*********************************************************************

592.

Aññepi passa gamine, yathākammūpage nare;

Maccuno vasamāgamma, phandantevidha pāṇino.

☸---------------------------------------------------------------------

且看其他离去的人们，那些随业而去的人；来到死神的控制下，这里的众生都在颤抖。

☸.....................................................................

人人随业行 为死所左右

行他世界时 生类多战栗 （一四）

☸.....................................................................

☸*********************************************************************

593.

Yena yena hi maññanti, tato taṃ hoti aññathā;

Etādiso vinābhāvo, passa lokassa pariyāyaṃ.

☸---------------------------------------------------------------------

无论人们如何设想，结果总是与设想不同；分离就是如此。请看，这就是世间的规律。

☸.....................................................................

思此为当然 生住异灭现

异变有如斯 见此世间性 （一五）

☸.....................................................................

☸*********************************************************************

594.

Api vassasataṃ jīve, bhiyyo vā pana māṇavo;

Ñātisaṅghā vinā hoti, jahāti idha jīvitaṃ.

☸---------------------------------------------------------------------

即使一个人活上一百年，或者更多年；最终也要与亲属分离，舍弃此世的生命。

☸.....................................................................

假如生百年 或生百以上

彼遂别亲众 舍此世生命 （一六）

☸.....................................................................

☸*********************************************************************

595.

Tasmā arahato sutvā, vineyya paridevitaṃ;

Petaṃ kālaṅkataṃ disvā, neso labbhā mayā iti.

☸---------------------------------------------------------------------

因此，听从阿罗汉的教导后，应去除悲叹；看到死去的人，应这样想：“我不可能再拥有他了。”

☸.....................................................................

往听阿罗汉法 命终见亡者

彼我不共生 调伏悲泣心 （一七）

☸.....................................................................

☸*********************************************************************

596.

Yathā saraṇamādittaṃ, vārinā parinibbaye [parinibbuto (sī. ka.)];

Evampi dhīro sapañño, paṇḍito kusalo naro;

Khippamuppatitaṃ sokaṃ, vāto tūlaṃva dhaṃsaye.

☸---------------------------------------------------------------------

如同用水扑灭燃烧的房屋；同样地，坚定、有智慧、贤明、善巧的人，能迅速吹散生起的忧伤，就像风吹散棉絮一样。

☸.....................................................................

犹如家燃火 以水可消熄

如斯有慧者 贤者善巧人

如风吹棉絮 忧愁起速灭 （一八）

☸.....................................................................

☸*********************************************************************

597.

Paridevaṃ pajappañca, domanassañca attano;

Attano sukhamesāno, abbahe sallamattano.

☸---------------------------------------------------------------------

寻求自身幸福的人，应拔除自身的（忧伤之）箭——即自己的悲叹、忧虑和苦恼。

☸.....................................................................

为求自乐者 勿悲勿贪求

自己可除忧 应拔烦恼箭 （一九）

☸.....................................................................

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598.

Abbuḷhasallo asito, santiṃ pappuyya cetaso;

Sabbasokaṃ atikkanto, asoko hoti nibbutoti.

Sallasuttaṃ aṭṭhamaṃ niṭṭhitaṃ.

☸---------------------------------------------------------------------

拔除了（忧伤之）箭，无所依恋，获得内心的寂静；超越一切忧伤，无忧而达到寂灭（涅槃）。

☸.....................................................................

恼箭拔无余 心中得寂静

超越诸忧愁 无忧达到解脱者 （二○）

箭经结束

☸.....................................................................

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《5》Suttanipātapāḷi 经集 (Snp 1-73, 1-1155)/3. Mahāvagga 大品 (Snp 27-38, 407-771)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.9 Vāseṭṭhasutta 婆私吒经 (Snp 35, 599-661)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Vāseṭṭhasuttaṃ

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Tena kho pana samayena sambahulā abhiññātā abhiññātā brāhmaṇamahāsālā icchānaṅgale paṭivasanti, seyyathidaṃ – caṅkī brāhmaṇo, tārukkho brāhmaṇo, pokkharasāti brāhmaṇo, jāṇussoṇi [jāṇusoṇi (ka.)] brāhmaṇo, todeyyo brāhmaṇo, aññe ca abhiññātā abhiññātā brāhmaṇamahāsālā. Atha kho vāseṭṭhabhāradvājānaṃ māṇavānaṃ jaṅghāvihāraṃ anucaṅkamantānaṃ anuvicarantānaṃ [anucaṅkamamānānaṃ anuvicaramānānaṃ (sī. pī.)] ayamantarākathā udapādi – “kathaṃ, bho, brāhmaṇo hotī”ti?

Bhāradvājo māṇavo evamāha – “yato kho, bho, ubhato sujāto hoti mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, ettāvatā kho bho brāhmaṇo hotī”ti.

Vāseṭṭho māṇavo evamāha – “yato kho, bho, sīlavā ca hoti vatasampanno [vattasampanno (sī. syā. ma. ni. 2.454)] ca, ettāvatā kho, bho, brāhmaṇo hotī”ti. Neva kho asakkhi bhāradvājo māṇavo vāseṭṭhaṃ māṇavaṃ saññāpetuṃ, na pana asakkhi vāseṭṭho māṇavo bhāradvājaṃ māṇavaṃ saññāpetuṃ.

Atha kho vāseṭṭho māṇavo bhāradvājaṃ māṇavaṃ āmantesi – “ayaṃ kho, bho [ayaṃ bho (sī. syā. ka.), ayaṃ kho (pī.)] bhāradvāja, samaṇo gotamo sakyaputto sakyakulā pabbajito icchānaṅgale viharati icchānaṅgalavanasaṇḍe; taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi…pe… buddho bhagavā’ti. Āyāma, bho bhāradvāja, yena samaṇo gotamo tenupasaṅkamissāma; upasaṅkamitvā samaṇaṃ gotamaṃ etamatthaṃ pucchissāma. Yathā no samaṇo gotamo byākarissati tathā naṃ dhāressāmā”ti. “Evaṃ, bho”ti kho bhāradvājo māṇavo vāseṭṭhassa māṇavassa paccassosi.

Atha kho vāseṭṭhabhāradvājā māṇavā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavatā saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho vāseṭṭho māṇavo bhagavantaṃ gāthāhi ajjhabhāsi –

599.

“Anuññātapaṭiññātā, tevijjā mayamasmubho;

Ahaṃ pokkharasātissa, tārukkhassāyaṃ māṇavo.

☸---------------------------------------------------------------------

第九章 婆私吒经

如是我闻。一时，世尊住在伊车能伽罗村的伊车能伽罗森林中。那时，有许多声名显赫、家财丰厚的婆罗门大长老住在伊车能伽罗村，他们是：商伽婆罗门、多梨车婆罗门、沸伽罗娑帝婆罗门、生闻婆罗门、刀提耶婆罗门，以及其他一些声名显赫的婆罗门大长老。那时，婆私吒和婆罗堕阇两位青年学子在散步漫游时，产生了这样的讨论：“喂，怎样才算是婆罗门呢？”

婆罗堕阇青年说道：“喂，一个人如果父母双方出身高贵，从母系和父系来说，血统纯净，上溯到第七代祖辈，在种姓方面没有受到过指责和非难，这样才算是婆罗门。”

婆私吒青年说道：“喂，一个人如果具足戒行并圆满了誓愿（或义务），这样才算是婆罗门。”婆罗堕阇青年无法说服婆私吒青年，婆私吒青年也无法说服婆罗堕阇青年。

于是，婆私吒青年对婆罗堕阇青年说：“喂，婆罗堕阇，这位沙门乔达摩，是释迦族的儿子，从释迦族出家，现在住在伊车能伽罗村的伊车能伽罗森林中。关于这位尊敬的乔达摩，有这样的美誉传扬开来：‘像这样……（省略）……他是佛陀、世尊。’来吧，喂，婆罗堕阇，我们去沙门乔达摩那里。去了之后，向沙门乔达摩请教这个问题。沙门乔达摩怎么回答我们，我们就怎么信受奉行。”“好的，喂！”婆罗堕阇青年回答了婆私吒青年。

于是，婆私吒和婆罗堕阇两位青年来到世尊那里。到了之后，与世尊相互问候致意。问候寒暄、说了些值得记忆的话之后，他们坐在一旁。坐在一旁的婆私吒青年用偈颂对世尊说道：

“我们两人都是被公认和自认为通晓三吠陀者；我是沸伽罗娑帝（婆罗门）的弟子，这位青年是多梨车（婆罗门）的弟子。

☸.....................................................................

九 婆私吒经

如是我闻。一时，世尊住于伊车能伽罗村之伊车能伽罗森林。尔时，有颇负盛名之众多婆罗门诸长老住于伊车能伽罗村。所谓：商伽婆罗门、多梨车婆罗门、沸伽罗娑帝婆罗门、生闻婆罗门、刀提耶婆罗门及其他之盛名婆罗门诸长老。时，有婆私吒与婆罗堕阇二学童为除久坐所生之疲劳，伸膝游步、各处漫行。彼等因“云何婆罗门？”而生议论。婆罗堕阇学童曰：“人由父母之正当因缘，宿纯洁之母胎，乃至七世祖先系统未曾被指责非难故，故为婆罗门也。”婆私吒学童曰：“能具戒、能完成其义务，是故方成婆罗门。”婆罗堕阇学童未能说服婆私吒学童；又婆私吒学童亦未能说服婆罗堕阇学童。时，婆私吒学童告婆罗堕阇学童曰：“汝婆罗堕阇！由释迦族出家之释［迦族］子沙门乔达摩住伊车能伽罗森林。而此尊者乔达摩被称：‘彼世尊是阿罗汉、等正觉者、明行具足者、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊’而名扬四布。婆罗堕阇！我等往沙门乔达摩之处，以此义问沙门乔达摩，依沙门乔达摩为我等之解答而受持。”“唯然！”婆罗堕阇学童答婆私吒学童。如是婆私吒与婆罗堕阇二学童诣至世尊之处，彼等与世尊共相问候，谈叙欢愉庆慰之语后，坐于一面。坐一面之婆私吒学童以偈颂白世尊曰：

“我等三吠陀学者 由他认知亦自称

沸伽罗沙帝我师 此多梨车之学童 （一）

☸.....................................................................

☸*********************************************************************

600.

“Tevijjānaṃ yadakkhātaṃ, tatra kevalinosmase;

Padakasma veyyākaraṇā, jappe ācariyasādisā.

☸---------------------------------------------------------------------

“对于三吠陀学者所宣说的内容，我们已完全掌握；我们是精通词句（吠陀本文）者、语法学者，在讽诵方面如同老师一般。

☸.....................................................................

三吠陀之论说者 其说奥秘我等极

我等解通吠陀句 等同吠陀阿阇梨 （二）

☸.....................................................................

☸*********************************************************************

601.

“Tesaṃ no jātivādasmiṃ, vivādo atthi gotama;

Jātiyā brāhmaṇo hoti, bhāradvājo iti bhāsati;

Ahañca kammunā [kammanā (sī. pī.) evamuparipi] brūmi, evaṃ jānāhi cakkhuma.

☸---------------------------------------------------------------------

“乔达摩啊！我们两人在‘种姓’的论题上存有争议：婆罗堕阇说‘人因出身而成为婆罗门’；而我说‘人因行为而成为婆罗门’。具眼者啊！请您了知此事。

☸.....................................................................

沙门乔达摩观我等 系统之说有诤论

由生而成婆罗门 婆罗堕阇此主张

然我谓依行为得 如具眼者应知斯 （三）

☸.....................................................................

☸*********************************************************************

602.

“Te na sakkoma saññāpetuṃ, aññamaññaṃ mayaṃ ubho;

Bhavantaṃ [bhagavantaṃ (ka.)] puṭṭhumāgamhā, sambuddhaṃ iti vissutaṃ.

☸---------------------------------------------------------------------

“我们两人相互无法说服对方；我们前来请教您，因为您是以‘正等觉者’而闻名于世。

☸.....................................................................

我等两人相互论 我不能得说服彼

等正觉者有名声 我等前来问尊师 （四）

☸.....................................................................

☸*********************************************************************

603.

“Candaṃ yathā khayātītaṃ, pecca pañjalikā janā;

Vandamānā namassanti, evaṃ lokasmi gotamaṃ.

☸---------------------------------------------------------------------

“如同人们双手合十，前往礼敬那消逝（又复生）的月亮；同样地，世间的人们也这样礼敬乔达摩。

☸.....................................................................

人人犹如向满月 近前合掌行恭敬

世人如斯同礼拜 恭敬礼拜乔达摩师 （五）

☸.....................................................................

☸*********************************************************************

604.

“Cakkhuṃ loke samuppannaṃ, mayaṃ pucchāma gotamaṃ;

Jātiyā brāhmaṇo hoti, udāhu bhavati kammunā;

Ajānataṃ no pabrūhi, yathā jānesu brāhmaṇaṃ”.

☸---------------------------------------------------------------------

“我们请教世间的明眼者乔达摩：人成为婆罗门，究竟是由于出身，还是由于行为？请为我们这些无知者开示，让我们能够了解什么是婆罗门。”

☸.....................................................................

为使兴起世间眼 世尊乔达摩我等问

依生而成婆罗门 或依行为而得成

我等不知请示汝 令我等婆罗门知” （六）

☸.....................................................................

☸*********************************************************************

605.

“Tesaṃ vo ahaṃ byakkhissaṃ, (vāseṭṭhāti bhagavā) anupubbaṃ yathātathaṃ;

Jātivibhaṅgaṃ pāṇānaṃ, aññamaññā hi jātiyo.

☸---------------------------------------------------------------------

世尊说道：“婆私吒啊！我将为你们依次地、如实地解释众生的种姓区别，因为它们的种姓确实是各不相同的。

☸.....................................................................

世尊曰：婆私吒！ 我为汝等诸解说

生物生来有差别 依序如实为解说

实则出生即相异 （七）

☸.....................................................................

☸*********************************************************************

606.

“Tiṇarukkhepi jānātha, na cāpi paṭijānare;

Liṅgaṃ jātimayaṃ tesaṃ, aññamaññā hi jātiyo.

☸---------------------------------------------------------------------

“你们应知草和树木，虽然它们自己不能宣称（自己的种姓），但它们天生的特征（体现了种姓），因为它们的种姓确实是各不相同的。

☸.....................................................................

应知草木有差别 彼等差别自不认

生来形相既有殊 实乃生类生相异 （八）

☸.....................................................................

☸*********************************************************************

607.

“Tato kīṭe paṭaṅge ca, yāva kunthakipillike;

Liṅgaṃ jātimayaṃ tesaṃ, aññamaññā hi jātiyo.

☸---------------------------------------------------------------------

“其次是昆虫、飞蛾，乃至蛆虫和蚂蚁；它们天生的特征（体现了种姓），因为它们的种姓确实是各不相同的。

☸.....................................................................

次为蛆虫与蟋蟀 蚁类差别亦应知

彼等生来形相殊 实则生类生相异 （九）

☸.....................................................................

☸*********************************************************************

608.

“Catuppadepi jānātha, khuddake ca mahallake;

Liṅgaṃ jātimayaṃ tesaṃ, aññamaññā hi jātiyo.

☸---------------------------------------------------------------------

“你们也应知四足动物，无论小的还是大的；它们天生的特征（体现了种姓），因为它们的种姓确实是各不相同的。

☸.....................................................................

生有矮小与粗大 应知四足兽差别

彼等生来形相殊 实则生类生相异 （一○）

☸.....................................................................

☸*********************************************************************

609.

“Pādūdarepi jānātha, urage dīghapiṭṭhike;

Liṅgaṃ jātimayaṃ tesaṃ, aññamaññā hi jātiyo.

☸---------------------------------------------------------------------

“你们也应知用腹部行走的、背部长长的蛇类；它们天生的特征（体现了种姓），因为它们的种姓确实是各不相同的。

☸.....................................................................

腹行背长是蛇类 蛇类差别亦须知

彼等生来形相殊 实则生类生相异 （一一）

☸.....................................................................

☸*********************************************************************

610.

“Tato macchepi jānātha, odake vārigocare;

Liṅgaṃ jātimayaṃ tesaṃ, aññamaññā hi jātiyo.

☸---------------------------------------------------------------------

“其次你们也应知鱼类，生活在水中的、以水为活动范围的；它们天生的特征（体现了种姓），因为它们的种姓确实是各不相同的。

☸.....................................................................

次说水族水中栖 鱼类差别亦应知

彼等生来形相殊 实则生类生相异 （一二）

☸.....................................................................

☸*********************************************************************

611.

“Tato pakkhīpi jānātha, pattayāne vihaṅgame;

Liṅgaṃ jātimayaṃ tesaṃ, aññamaññā hi jātiyo.

☸---------------------------------------------------------------------

“其次你们也应知鸟类，以翅膀飞行、在空中翱翔的；它们天生的特征（体现了种姓），因为它们的种姓确实是各不相同的。

☸.....................................................................

次说乘翼凌虚空 鸟类差别亦应知

彼等生来形相殊 实则生类生相异 （一三）

☸.....................................................................

☸*********************************************************************

612.

“Yathā etāsu jātīsu, liṅgaṃ jātimayaṃ puthu;

Evaṃ natthi manussesu, liṅgaṃ jātimayaṃ puthu.

☸---------------------------------------------------------------------

“如同在这些（非人类的）种姓中，天生的特征多种多样；在人类中，天生的特征并非如此多种多样。

☸.....................................................................

此等生类依于生 形相差别有种种

如是情状在人类 形相由生无种种 （一四）

☸.....................................................................

☸*********************************************************************

613.

“Na kesehi na sīsena, na kaṇṇehi na akkhibhi;

Na mukhena na nāsāya, na oṭṭhehi bhamūhi vā.

☸---------------------------------------------------------------------

“（人类的种姓区别）不是通过头发、头颅，不是通过耳朵、眼睛，不是通过嘴巴、鼻子，也不是通过嘴唇或眉毛（来体现的）。

☸.....................................................................

虽依于发或依头 虽依于耳或依眼

虽依于口或依鼻 虽依于唇又依眉 （一五）

☸.....................................................................

☸*********************************************************************

614.

“Na gīvāya na aṃsehi, na udarena na piṭṭhiyā;

Na soṇiyā na urasā, na sambādhe na methune [na sambādhā na methunā (syā. ka.)].

☸---------------------------------------------------------------------

“不是通过脖颈、肩膀，不是通过腹部、背脊，不是通过臀部、胸部，不是通过私处或性行为（来体现的）。

☸.....................................................................

虽依于颈或依肩 虽依于腹或依背

虽依于臀或依胸 虽依阴部或行淫 （一六）

☸.....................................................................

☸*********************************************************************

615.

“Na hatthehi na pādehi, nāṅgulīhi nakhehi vā;

Na jaṅghāhi na ūrūhi, na vaṇṇena sarena vā;

Liṅgaṃ jātimayaṃ neva, yathā aññāsu jātisu.

☸---------------------------------------------------------------------

“不是通过手、脚，不是通过手指、指甲，不是通过小腿、大腿，不是通过肤色或声音（来体现的）；天生的特征（在人类中）绝不像在其他种姓中那样（明显区分）。

☸.....................................................................

虽依于手或依足 虽依于指或依爪

虽依于胫或依腿 虽依于色或依声

如于其他诸生类 依生形相无有别 （一七）

☸.....................................................................

☸*********************************************************************

616.

“Paccattañca sarīresu [paccattaṃ sasarīresu (sī. pī.)], manussesvetaṃ na vijjati;

Vokārañca manussesu, samaññāya pavuccati.

☸---------------------------------------------------------------------

“在人类的身体上，这种（天生的种姓）特征并不存在；人类中的区别，是依据名称（概念、约定俗成）而说的。

☸.....................................................................

人各于己身体中 各自人中无别异

婆罗门与刹帝利 说称人中有差别 （一八）

☸.....................................................................

☸*********************************************************************

617.

“Yo hi koci manussesu, gorakkhaṃ upajīvati;

Evaṃ vāseṭṭha jānāhi, kassako so na brāhmaṇo.

☸---------------------------------------------------------------------

“人类中靠养牛为生的人，婆塞特啊！你要知道，这样的人是农民，不是婆罗门。

☸.....................................................................

人类中靠耕作土地，以此维持生活的人都是这样，

（这样的人）是农夫而不是婆罗门，婆塞特你应当这样知道。 （一九）

☸.....................................................................

☸*********************************************************************

618.

“Yo hi koci manussesu, puthusippena jīvati;

Evaṃ vāseṭṭha jānāhi, sippiko so na brāhmaṇo.

☸---------------------------------------------------------------------

“人类中靠手艺为生的人，婆塞特啊！你要知道，这样的人是手艺人，不是婆罗门。

☸.....................................................................

人类中靠各种工巧技艺，以此维持生活的人都是这样，

（这样的人）是工人而不是婆罗门，婆塞特你应当这样知道。 （二○）

☸.....................................................................

☸*********************************************************************

619.

“Yo hi koci manussesu, vohāraṃ upajīvati;

Evaṃ vāseṭṭha jānāhi, vāṇijo so na brāhmaṇo.

☸---------------------------------------------------------------------

“人类中靠经商为生的人，婆塞特啊！你要知道，这样的人是商人，不是婆罗门。

☸.....................................................................

又在人类中做买卖，以此维持生活的人都是这样，

（这样的人）是商人而不是婆罗门，婆塞特你应当这样知道。 （二一）

☸.....................................................................

☸*********************************************************************

620.

“Yo hi koci manussesu, parapessena jīvati;

Evaṃ vāseṭṭha jānāhi, pessiko [pessako (ka.)] so na brāhmaṇo.

☸---------------------------------------------------------------------

“人类中靠侍候他人为生的人，婆塞特啊！你要知道，这样的人是仆人，不是婆罗门。

☸.....................................................................

又在人类中服务他人，以此维持生活的人都是这样，

（这样的人）是仆人而不是婆罗门，婆塞特你应当这样知道。 （二二）

☸.....................................................................

☸*********************************************************************

621.

“Yo hi koci manussesu, adinnaṃ upajīvati;

Evaṃ vāseṭṭha jānāhi, coro eso na brāhmaṇo.

☸---------------------------------------------------------------------

“人类中靠偷盗为生的人，婆塞特啊！你要知道，这样的人是盗贼，不是婆罗门。

☸.....................................................................

又在人类中做盗贼，以此维持生活的人都是这样，

（这样的人）是盗贼而不是婆罗门，婆塞特你应当这样知道。 （二三）

☸.....................................................................

☸*********************************************************************

622.

“Yo hi koci manussesu, issatthaṃ upajīvati;

Evaṃ vāseṭṭha jānāhi, yodhājīvo na brāhmaṇo.

☸---------------------------------------------------------------------

“人类中靠射箭为生的人，婆塞特啊！你要知道，这样的人是士兵，不是婆罗门。

☸.....................................................................

又在人类中靠武术谋生，以此维持生活的人都是这样，

（这样的人）是武士而不是婆罗门，婆塞特你应当这样知道。 （二四）

☸.....................................................................

☸*********************************************************************

623.

“Yo hi koci manussesu, porohiccena jīvati;

Evaṃ vāseṭṭha jānāhi, yājako eso na brāhmaṇo.

☸---------------------------------------------------------------------

“人类中靠祭祀为生的人，婆塞特啊！你要知道，这样的人是祭司，不是婆罗门。

☸.....................................................................

又在人类中主持祭祀，以此维持生活的人都是这样，

（这样的人）是祭司而不是婆罗门，婆塞特你应当这样知道。 （二五）

☸.....................................................................

☸*********************************************************************

624.

“Yo hi koci manussesu, gāmaṃ raṭṭhañca bhuñjati;

Evaṃ vāseṭṭha jānāhi, rājā eso na brāhmaṇo.

☸---------------------------------------------------------------------

“人类中享有村庄和王国的人，婆塞特啊！你要知道，这样的人是国王，不是婆罗门。

☸.....................................................................

又在人类中村庄和国家，受用和拥有它们的人都是这样，

（这样的人）是王者而不是婆罗门，婆塞特你应当这样知道。 （二六）

☸.....................................................................

☸*********************************************************************

625.

“Na cāhaṃ brāhmaṇaṃ brūmi, yonijaṃ mattisambhavaṃ;

Bhovādi nāma so hoti, sace [sa ve (sī. syā.)] hoti sakiñcano;

Akiñcanaṃ anādānaṃ, tamahaṃ brūmi brāhmaṇaṃ.

☸---------------------------------------------------------------------

“我不因为（某人）从母胎出生、由母亲孕育，就称他为婆罗门；如果他有所执着（或拥有财富），他可能被称为‘尊者（bho）’；但我称那没有执着、一无所有的人为婆罗门。

☸.....................................................................

而我并不（仅）依据从母胎出生，就称（这样）的后代为婆罗门，

如果他有所拥有（或执着），他会被尊称为‘您’（卿），

那无所拥有又无所执取的人，我称他为婆罗门。 （二七）

☸.....................................................................

☸*********************************************************************

626.

“Sabbasaṃyojanaṃ chetvā, so ve na paritassati;

Saṅgātigaṃ visaṃyuttaṃ, tamahaṃ brūmi brāhmaṇaṃ.

☸---------------------------------------------------------------------

“斩断一切束缚，他确实不再恐惧；超越了执着，解脱自在，我称这样的人为婆罗门。

☸.....................................................................

一切束缚都已经斩断，远离了困扰，解脱了缠缚，

无有恐惧也无所怖畏，我称他为婆罗门。 （二八）

☸.....................................................................

☸*********************************************************************

627.

“Chetvā naddhiṃ varattañca, sandānaṃ sahanukkamaṃ;

Ukkhittapalighaṃ buddhaṃ, tamahaṃ brūmi brāhmaṇaṃ.

☸---------------------------------------------------------------------

“斩断了（仇恨的）皮带、（贪爱的）皮索和（邪见的）绳索及其附属物（随眠），移除了（无明的）门闩，觉悟了的人，我称这样的人为婆罗门。

☸.....................................................................

斩断了皮带（瞋）、皮索（爱）和绳索（见），以及马勒（随眠），

觉悟四圣谛、移除了（无明）门闩的人，我称他为婆罗门。 （二九）

☸.....................................................................

☸*********************************************************************

628.

“Akkosaṃ vadhabandhañca, aduṭṭho yo titikkhati;

Khantībalaṃ balānīkaṃ, tamahaṃ brūmi brāhmaṇaṃ.

☸---------------------------------------------------------------------

“辱骂、捶打和捆绑，（他）没有恶意地忍受；具备忍耐的力量，如同强大的忍耐军队，我称这样的人为婆罗门。

☸.....................................................................

对于怒骂、殴打和被绳索捆绑，

对此毫无瞋恨而能忍耐的人，

具备忍耐的力量，如同强大的忍耐军队，我称他为婆罗门。 （三○）

☸.....................................................................

☸*********************************************************************

629.

“Akkodhanaṃ vatavantaṃ, sīlavantaṃ anussadaṃ;

Dantaṃ antimasārīraṃ, tamahaṃ brūmi brāhmaṇaṃ.

☸---------------------------------------------------------------------

“不愤怒，坚持（头陀）行，具足戒律，不傲慢（无烦恼），调伏了自己，此生是最后一生，我称这样的人为婆罗门。

☸.....................................................................

无有愤怒，精进修行（头陀行），具足戒律，渴爱不再增盛，

调伏了自己，此生是最后一生，我称他为婆罗门。 （三一）

☸.....................................................................

☸*********************************************************************

630.

“Vāri pokkharapatteva, āraggeriva sāsapo;

Yo na limpati kāmesu, tamahaṃ brūmi brāhmaṇaṃ.

☸---------------------------------------------------------------------

“如同水珠在荷叶上，如同芥子在针尖上，他对诸欲不染着，我称这样的人为婆罗门。

☸.....................................................................

如同水珠不沾着荷叶，如同芥子不立于锥尖，

对于那些诸种欲望毫无染着，我称他为婆罗门。 （三二）

☸.....................................................................

☸*********************************************************************

631.

“Yo dukkhassa pajānāti, idheva khayamattano;

Pannabhāraṃ visaṃyuttaṃ, tamahaṃ brūmi brāhmaṇaṃ.

☸---------------------------------------------------------------------

“了知在此世自己的苦将灭尽，卸下了重担，解脱自在，我称这样的人为婆罗门。

☸.....................................................................

在此世了知自己的苦将灭尽，

了知灭尽一切苦的人，

卸下了重担、解脱了束缚的人，我称他为婆罗门。 （三三）

☸.....................................................................

☸*********************************************************************

632.

“Gambhīrapaññaṃ medhāviṃ, maggāmaggassa kovidaṃ;

Uttamatthamanuppattaṃ, tamahaṃ brūmi brāhmaṇaṃ.

☸---------------------------------------------------------------------

“具足甚深智慧，贤明，通晓道与非道，达到最高的目标，我称这样的人为婆罗门。

☸.....................................................................

具有甚深智慧、贤明的人，对于道与非道都通晓的人，

通达了最上义理的人，我称他为婆罗门。 （三四）

☸.....................................................................

☸*********************************************************************

633.

“Asaṃsaṭṭhaṃ gahaṭṭhehi, anāgārehi cūbhayaṃ;

Anokasārimappicchaṃ, tamahaṃ brūmi brāhmaṇaṃ.

☸---------------------------------------------------------------------

“不与在家人交往，也不与出家人（过度）交往，两者都不混杂；无家（四处游方），少欲，我称这样的人为婆罗门。

☸.....................................................................

对于在家人以及出家人，不与这两者（过度）交往的人，

少欲而远离，没有固定住处（游方），我称他为婆罗门。 （三五）

☸.....................................................................

☸*********************************************************************

634.

“Nidhāya daṇḍaṃ bhūtesu, tasesu thāvaresu ca;

Yo na hanti na ghāteti, tamahaṃ brūmi brāhmaṇaṃ.

☸---------------------------------------------------------------------

“对一切众生，无论是会战栗的（弱小的）还是强壮的，都放下了（伤害的）棍杖；不杀害，也不教唆杀害，我称这样的人为婆罗门。

☸.....................................................................

不论是对战栗的还是强壮的众生，

对所有生灵都收起了（伤害的）鞭杖，

不伤害它们也不杀害它们，我称他为婆罗门。 （三六）

☸.....................................................................

☸*********************************************************************

635.

“Aviruddhaṃ viruddhesu, attadaṇḍesu nibbutaṃ;

Sādānesu anādānaṃ, tamahaṃ brūmi brāhmaṇaṃ.

☸---------------------------------------------------------------------

“在（充满）敌意的人们中没有敌意，在执持刀杖的人们中（内心）寂静，在（热衷）执取的人们中没有执取，我称这样的人为婆罗门。

☸.....................................................................

在（互相）敌对的人群中没有敌对，在执持鞭杖（暴力）的人群中（内心）寂静，

在（热衷）执取的人群中没有执取，我称他为婆罗门。 （三七）

☸.....................................................................

☸*********************************************************************

636.

“Yassa rāgo ca doso ca, māno makkho ca pātito;

Sāsaporiva āraggā, tamahaṃ brūmi brāhmaṇaṃ.

☸---------------------------------------------------------------------

“他的贪、瞋、慢和（抹杀他人功德的）覆（makkha），都已掉落，如同芥子从针尖上滑落，我称这样的人为婆罗门。

☸.....................................................................

贪欲、瞋恚、我慢与覆（抹杀他人功德），

如同芥子从锥尖滑落一样，

像这样（烦恼）已经掉落的人，我称他为婆罗门。 （三八）

☸.....................................................................

☸*********************************************************************

637.

“Akakkasaṃ viññāpaniṃ, giraṃ saccamudīraye;

Yāya nābhisaje kañci, tamahaṃ brūmi brāhmaṇaṃ.

☸---------------------------------------------------------------------

“说出的话语不粗暴，能令人明白，真实，并且不触怒任何人，我称这样的人为婆罗门。

☸.....................................................................

（言语）不粗恶，能表达含义，说的是真实的话语，

他的话不会让任何人愤怒，我称他为婆罗门。 （三九）

☸.....................................................................

☸*********************************************************************

638.

“Yodha dīghaṃ va rassaṃ vā, aṇuṃ thūlaṃ subhāsubhaṃ;

Loke adinnaṃ nādiyati, tamahaṃ brūmi brāhmaṇaṃ.

☸---------------------------------------------------------------------

“在此世间，无论是长的或短的，细小的或粗大的，美好的或丑恶的，任何未被给予的东西，他都不拿取，我称这样的人为婆罗门。

☸.....................................................................

无论长或短，小或大，世间一切好的或坏的，

只要不是给予他的，绝不拿取，我称他为婆罗门。 （四○）

☸.....................................................................

☸*********************************************************************

639.

“Āsā yassa na vijjanti, asmiṃ loke paramhi ca;

Nirāsāsaṃ [nirāsayaṃ (sī. syā. pī.), nirāsakaṃ (?)] visaṃyuttaṃ, tamahaṃ brūmi brāhmaṇaṃ.

☸---------------------------------------------------------------------

“对此世和他世都没有任何渴望，无所希求，解脱自在，我称这样的人为婆罗门。

☸.....................................................................

无论对此世还是他世，对于（过去、现在、未来）三世都没有欲求，

不寻求（任何）意乐，已解脱束缚的人，我称他为婆罗门。 （四一）

☸.....................................................................

☸*********************************************************************

640.

“Yassālayā na vijjanti, aññāya akathaṃkathī;

Amatogadhamanuppattaṃ, tamahaṃ brūmi brāhmaṇaṃ.

☸---------------------------------------------------------------------

“没有任何执着（阿赖耶），通过正知而没有疑惑，深入并达到了不死（甘露）的境界，我称这样的人为婆罗门。

☸.....................................................................

没有阿赖耶（住所/执着）的执着，已经了知真理而没有疑惑，

深入甘露（不死境界）并已到达的人，我称他为婆罗门。 （四二）

☸.....................................................................

☸*********************************************************************

641.

“Yodha puññañca pāpañca, ubho saṅgamupaccagā;

Asokaṃ virajaṃ suddhaṃ, tamahaṃ brūmi brāhmaṇaṃ.

☸---------------------------------------------------------------------

“在此世间，超越了福与祸这两种束缚，无忧愁，无尘垢，清净，我称这样的人为婆罗门。

☸.....................................................................

在此世间，舍弃了善与恶，超越了善恶（两种）执着，

远离尘垢，无有忧愁，清净无染的人，我称他为婆罗门。 （四三）

☸.....................................................................

☸*********************************************************************

642.

“Candaṃva vimalaṃ suddhaṃ, vippasannamanāvilaṃ;

Nandībhavaparikkhīṇaṃ, tamahaṃ brūmi brāhmaṇaṃ.

☸---------------------------------------------------------------------

“如同月亮般无垢、清净、明朗、不混浊，灭尽了对（再生）存在的欢喜，我称这样的人为婆罗门。

☸.....................................................................

清净如同没有乌云的月亮，明亮、澄清、毫无混浊，

对一切（再生）存在的欢喜都已灭尽的人，我称他为婆罗门。 （四四）

☸.....................................................................

☸*********************************************************************

643.

“Yomaṃ palipathaṃ duggaṃ, saṃsāraṃ mohamaccagā;

Tiṇṇo pāraṅgato jhāyī, anejo akathaṃkathī;

Anupādāya nibbuto, tamahaṃ brūmi brāhmaṇaṃ.

☸---------------------------------------------------------------------

“超越了这泥泞难行的险路、轮回和愚痴，渡过（瀑流）到达彼岸，是禅修者，不动摇，没有疑惑，无所执取而寂灭（涅槃），我称这样的人为婆罗门。

☸.....................................................................

超越了（烦恼的）泥泞险路、（贪欲的）难行道，超越了轮回和愚痴，

通过禅定渡过（烦恼）瀑流到达彼岸，不动摇，无贪爱，无疑惑，

烦恼寂灭，无所执取，我称他为婆罗门。 （四五）

☸.....................................................................

☸*********************************************************************

644.

“Yodha kāme pahantvāna, anāgāro paribbaje;

Kāmabhavaparikkhīṇaṃ, tamahaṃ brūmi brāhmaṇaṃ.

☸---------------------------------------------------------------------

“在此世间舍断诸欲，无家（出家）而游方修行，灭尽了欲有（在欲界的存在），我称这样的人为婆罗门。

☸.....................................................................

在此世间舍断了各种欲望，普遍地过着无家（出家）的生活，

普遍的欲有（在欲界的存在）已经灭尽的人，我称他为婆罗门。 （四六）

☸.....................................................................

☸*********************************************************************

645.

“Yodha taṇhaṃ pahantvāna, anāgāro paribbaje;

Taṇhābhavaparikkhīṇaṃ, tamahaṃ brūmi brāhmaṇaṃ.

☸---------------------------------------------------------------------

“在此世间舍断贪爱，无家（出家）而游方修行，灭尽了爱有（导致再生的贪爱），我称这样的人为婆罗门。

☸.....................................................................

在此世间舍断了贪爱，普遍地过着无家（离群）独居的生活，

普遍的爱有（导致再生的贪爱）已经灭尽的人，我称他为婆罗门。 （四七）

☸.....................................................................

☸*********************************************************************

646.

“Hitvā mānusakaṃ yogaṃ, dibbaṃ yogaṃ upaccagā;

Sabbayogavisaṃyuttaṃ, tamahaṃ brūmi brāhmaṇaṃ.

☸---------------------------------------------------------------------

“舍弃了人间的束缚，超越了天界的束缚，从一切束缚中解脱出来，我称这样的人为婆罗门。

☸.....................................................................

舍弃了人间的束缚（五欲），超越了天界的束缚（五欲），

超越并舍弃了一切束缚、解脱自在的人，我称他为婆罗门。 （四八）

☸.....................................................................

☸*********************************************************************

647.

“Hitvā ratiñca aratiṃ, sītibhūtaṃ nirūpadhiṃ;

Sabbalokābhibhuṃ vīraṃ, tamahaṃ brūmi brāhmaṇaṃ.

☸---------------------------------------------------------------------

“舍弃了喜爱与不喜爱，变得清凉，没有（烦恼的）生存基础，征服一切世间的英雄，我称这样的人为婆罗门。

☸.....................................................................

舍弃了喜爱与不喜爱的人，变得清凉、快乐，没有依附（烦恼的生存基础），

征服一切世界的英雄，我称他为婆罗门。 （四九）

☸.....................................................................

☸*********************************************************************

648.

“Cutiṃ yo vedi [yo’veti (?) itivuttake 99 aṭṭhakathāsaṃvaṇanā passitabbā] ttānaṃ, upapattiñca sabbaso;

Asattaṃ sugataṃ buddhaṃ, tamahaṃ brūmi brāhmaṇaṃ.

☸---------------------------------------------------------------------

“完全了知众生的死亡与再生，无所执着，是善逝，是觉者，我称这样的人为婆罗门。

☸.....................................................................

对于一切有情的死亡与再生，

这一切都能完全觉知，

无所执着，是善逝，是觉者，我称他为婆罗门。 （五○）

☸.....................................................................

☸*********************************************************************

649.

“Yassa gatiṃ na jānanti, devā gandhabbamānusā;

Khīṇāsavaṃ arahantaṃ, tamahaṃ brūmi brāhmaṇaṃ.

☸---------------------------------------------------------------------

“诸天、干闼婆和人类都不知道他的去向；诸漏已尽的阿罗汉，我称这样的人为婆罗门。

☸.....................................................................

诸天、诸人、干闼婆，都无法知道他的去向（境界），

断尽了诸漏的阿罗汉，我称他为婆罗门。 （五一）

☸.....................................................................

☸*********************************************************************

650.

“Yassa pure ca pacchā ca, majjhe ca natthi kiñcanaṃ;

Akiñcanaṃ anādānaṃ, tamahaṃ brūmi brāhmaṇaṃ.

☸---------------------------------------------------------------------

“对过去、未来和现在都没有任何执着物；一无所有，无所执取，我称这样的人为婆罗门。

☸.....................................................................

对于过去、现在与未来，在前、在后或在中间都没有任何（执着之）物，

既无一物（可执着），也无所执取，我称他为婆罗门。 （五二）

☸.....................................................................

☸*********************************************************************

651.

“Usabhaṃ pavaraṃ vīraṃ, mahesiṃ vijitāvinaṃ;

Anejaṃ nhātakaṃ buddhaṃ, tamahaṃ brūmi brāhmaṇaṃ.

☸---------------------------------------------------------------------

“他是牛王（最尊贵者），最殊胜者，英雄，大仙，胜利者，无（贪爱之）欲者，已洗净（烦恼）者，觉悟者，我称这样的人为婆罗门。

☸.....................................................................

如同牛王（最尊贵者）、精进者、最殊胜者，是已经征服（烦恼）的大仙，

无有（贪爱）动摇，洗净了烦恼，觉悟了四圣谛，我称他为婆罗门。 （五三）

☸.....................................................................

☸*********************************************************************

652.

“Pubbenivāsaṃ yo vedi [yo’veti (?) itivuttake 99 aṭṭhakathāsaṃvaṇanā passitabbā], saggāpāyañca passati;

Atho jātikkhayaṃ patto, tamahaṃ brūmi brāhmaṇaṃ.

☸---------------------------------------------------------------------

“了知自己的过去生，见到天界与恶趣，并且达到了生的灭尽，我称这样的人为婆罗门。

☸.....................................................................

觉知自己并了知（众生）宿世的住处，见到未来的天界与恶趣，

并且已经达到生的灭尽的人，我称他为婆罗门。 （五四）

☸.....................................................................

☸*********************************************************************

653.

“Samaññā hesā lokasmiṃ, nāmagottaṃ pakappitaṃ;

Sammuccā samudāgataṃ, tattha tattha pakappitaṃ.

☸---------------------------------------------------------------------

“名字和种姓，这只是世间的名称、概念；是依据世俗共识而产生，在各处被设定（使用）。

☸.....................................................................

给予人的名字与姓氏，这只是世间的通称，

是依据世俗相传而来，人在出生时就被赋予了名字。 （五五）

☸.....................................................................

☸*********************************************************************

654.

“Dīgharattamanusayitaṃ, diṭṭhigatamajānataṃ;

Ajānantā no [ajānantā te (aṭṭha.) ma. ni. 2.460] pabruvanti, jātiyā hoti brāhmaṇo.

☸---------------------------------------------------------------------

“不了解（真相）的人们，其错误见解已潜藏了很长时间；不了解的人们告诉我们：一个人由出身（种姓）而成为婆罗门。

☸.....................................................................

（仅凭）姓名无法了知人的内心，长久以来潜藏着（错误的）先入之见，

那些不了解（真相）的人们对你们说，人由出生（种姓）即是婆罗门。 （五六）

☸.....................................................................

☸*********************************************************************

655.

“Na jaccā brāhmaṇo hoti, na jaccā hoti abrāhmaṇo;

Kammunā brāhmaṇo hoti, kammunā hoti abrāhmaṇo.

☸---------------------------------------------------------------------

“不是由出身（种姓）成为婆罗门，不是由出身（种姓）成为非婆罗门；是由行为成为婆罗门，由行为成为非婆罗门。

☸.....................................................................

不是依据出生（种姓）成为婆罗门，不是依据出生（种姓）成为非婆罗门；

是依据行为成为婆罗门，是依据行为成为非婆罗门。 （五七）

☸.....................................................................

☸*********************************************************************

656.

“Kassako kammunā hoti, sippiko hoti kammunā;

Vāṇijo kammunā hoti, pessiko hoti kammunā.

☸---------------------------------------------------------------------

“由行为成为农民，由行为成为工匠；由行为成为商人，由行为成为仆人。

☸.....................................................................

依据行为而成为农夫，依据行为而成为工匠，

依据行为而成为商人，依据行为而成为仆人。 （五八）

☸.....................................................................

☸*********************************************************************

657.

“Coropi kammunā hoti, yodhājīvopi kammunā;

Yājako kammunā hoti, rājāpi hoti kammunā.

☸---------------------------------------------------------------------

“由行为成为盗贼，由行为成为以武谋生者（士兵）；由行为成为祭司，也由行为成为国王。

☸.....................................................................

依据行为而成为盗贼，依据行为而成为武士，

依据行为而成为祭司，又依据行为而成为王者。 （五九）

☸.....................................................................

☸*********************************************************************

658.

“Evametaṃ yathābhūtaṃ, kammaṃ passanti paṇḍitā;

Paṭiccasamuppādadassā, kammavipākakovidā.

☸---------------------------------------------------------------------

“贤者们如此如实地看待行为，他们见到缘起法，通晓业与果报。

☸.....................................................................

见到缘起法的诸位贤者，通晓业与异熟果报，

如此如实地看待行为，如实地见到（真相）而确信不误。 （六○）

☸.....................................................................

☸*********************************************************************

659.

“Kammunā vattati loko, kammunā vattati pajā;

Kammanibandhanā sattā, rathassāṇīva yāyato.

☸---------------------------------------------------------------------

“世间依业而运转，人类依业而存在；众生被业所束缚，如同行进的车被车轴销所连接（束缚）。

☸.....................................................................

世间依业而存在运转，人类的存在也依据业，

有情被业所束缚，犹如行进的车被车辖所连接。 （六一）

☸.....................................................................

☸*********************************************************************

660.

“Tapena brahmacariyena, saṃyamena damena ca;

Etena brāhmaṇo hoti, etaṃ brāhmaṇamuttamaṃ.

☸---------------------------------------------------------------------

“通过苦行、梵行、自制和调伏，由此（一个人）成为婆罗门，这才是最上的婆罗门。

☸.....................................................................

通过苦行、梵行、根门律仪、戒律禁制和调御智慧，

由此得以成为婆罗门，这即是最上的婆罗门。 （六二）

☸.....................................................................

☸*********************************************************************

661.

“Tīhi vijjāhi sampanno, santo khīṇapunabbhavo;

Evaṃ vāseṭṭha jānāhi, brahmā sakko vijānatan”ti.

Evaṃ vutte, vāseṭṭhabhāradvājā māṇavā bhagavantaṃ etadavocuṃ – “abhikkantaṃ, bho gotama…pe… upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupete [pāṇupetaṃ (ka.)] saraṇaṃ gate”ti.

Vāseṭṭhasuttaṃ navamaṃ niṭṭhitaṃ.

☸---------------------------------------------------------------------

“具足三明，寂静，灭尽了再次出生，婆塞特啊，你应当这样知道，这是诸识者（智者）中的梵天和帝释天。”

如此说完后，婆塞特和婆罗德婆迦两位青年婆罗门对世尊说了这番话：“真是太好了，乔达摩！...（中间部分省略，通常包含赞叹、皈依的详细表述）...尊贵的乔达摩，请接受我们为优婆塞，从今天起，直至生命终结，我们都皈依（您）！”

婆私吒经第九 终。

☸.....................................................................

具足三明而内心寂静，灭尽了再次出生（轮回）的阿罗汉，

梵天、帝释等诸位识者（智者），婆塞特你应当这样知道。” （六三）

说完这些话后，婆塞特与婆罗堕迦两位青年婆罗门对世尊说：“太殊胜了，乔达摩！太殊胜了，乔达摩！［就像扶起摔倒的东西，显露遮蔽的事物，给迷路的人指明道路，又像在黑夜里举起灯火，让有眼睛的人能看见各种东西一样，乔达摩以各种方式开示教法］。我们皈依尊贵的乔达摩、皈依法、皈依比丘僧团。尊贵的乔达摩，请允许我们从今以后，终生皈依为优婆塞。”

婆私吒经 终

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《5》Suttanipātapāḷi 经集 (Snp 1-73, 1-1155)/3. Mahāvagga 大品 (Snp 27-38, 407-771)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.10 Kokālikasutta 拘迦利经 (Snp 36, 662-683)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Kokālikasuttaṃ

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho kokāliko bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho kokāliko bhikkhu bhagavantaṃ etadavoca – “pāpicchā, bhante, sāriputtamoggallānā, pāpikānaṃ icchānaṃ vasaṃ gatā”ti.

Evaṃ vutte, bhagavā kokālikaṃ bhikkhuṃ etadavoca – “mā hevaṃ, kokālika, mā hevaṃ, kokālika! Pasādehi, kokālika, sāriputtamoggallānesu cittaṃ. Pesalā sāriputtamoggallānā”ti.

Dutiyampi kho…pe… tatiyampi kho kokāliko bhikkhu bhagavantaṃ etadavoca – “kiñcāpi me, bhante, bhagavā saddhāyiko paccayiko, atha kho pāpicchāva sāriputtamoggallānā, pāpikānaṃ icchānaṃ vasaṃ gatā”ti. Tatiyampi kho bhagavā kokālikaṃ bhikkhuṃ etadavoca – “mā hevaṃ, kokālika, mā hevaṃ, kokālika! Pasādehi, kokālika, sāriputtamoggallānesu cittaṃ. Pesalā sāriputtamoggallānā”ti.

Atha kho kokāliko bhikkhu uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Acirappakkantassa ca kokālikassa bhikkhuno sāsapamattīhi piḷakāhi sabbo kāyo phuṭo [phuṭṭho (syā.)] ahosi; sāsapamattiyo hutvā muggamattiyo ahesuṃ; muggamattiyo hutvā kaḷāyamattiyo ahesuṃ; kaḷāyamattiyo hutvā kolaṭṭhimattiyo ahesuṃ; kolaṭṭhimattiyo hutvā kolamattiyo ahesuṃ; kolamattiyo hutvā āmalakamattiyo ahesuṃ; āmalakamattiyo hutvā beḷuvasalāṭukamattiyo ahesuṃ; beḷuvasalāṭukamattiyo hutvā billamattiyo ahesuṃ; billamattiyo hutvā pabhijjiṃsu; pubbañca lohitañca pagghariṃsu. Atha kho kokāliko bhikkhu tenevābādhena kālamakāsi. Kālaṅkato ca kokāliko bhikkhu padumaṃ nirayaṃ upapajji sāriputtamoggallānesu cittaṃ āghātetvā.

Atha kho brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ, ṭhito kho brahmā sahampati bhagavantaṃ etadavoca – “kokāliko, bhante, bhikkhu kālaṅkato; kālaṅkato ca, bhante, kokāliko bhikkhu padumaṃ nirayaṃ upapanno sāriputtamoggallānesu cittaṃ āghātetvā”ti. Idamavoca brahmā sahampati; idaṃ vatvā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.

Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi – “imaṃ, bhikkhave, rattiṃ brahmā sahampati abhikkantāya rattiyā…pe… idamavoca, bhikkhave, brahmā sahampati, idaṃ vatvā maṃ padakkhiṇaṃ katvā tatthevantaradhāyī”ti.

Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca – “kīvadīghaṃ nu kho, bhante, padume niraye āyuppamāṇan”ti? “Dīghaṃ kho, bhikkhu, padume niraye āyuppamāṇaṃ; taṃ na sukaraṃ saṅkhātuṃ ettakāni vassāni iti vā ettakāni vassasatāni iti vā ettakāni vassasahassāni iti vā ettakāni vassasatasahassāni iti vā”ti. “Sakkā pana, bhante, upamā [upamaṃ (sī. syā. ka.)] kātun”ti? “Sakkā, bhikkhū”ti bhagavā avoca –

“Seyyathāpi, bhikkhu, vīsatikhāriko kosalako tilavāho; tato puriso vassasatassa vassasatassa accayena ekamekaṃ tilaṃ uddhareyya. Khippataraṃ kho so bhikkhu vīsatikhāriko kosalako tilavāho iminā upakkamena parikkhayaṃ pariyādānaṃ gaccheyya, natveva eko abbudo nirayo. Seyyathāpi, bhikkhu, vīsati abbudā nirayā evameko nirabbudo nirayo. Seyyathāpi, bhikkhu, vīsati nirabbudā nirayā evameko ababo nirayo. Seyyathāpi, bhikkhu, vīsati ababā nirayā evameko ahaho nirayo. Seyyathāpi, bhikkhu, vīsati ahahā nirayā evameko aṭaṭo nirayo. Seyyathāpi, bhikkhu, vīsati aṭaṭā nirayā evameko kumudo nirayo. Seyyathāpi, bhikkhu, vīsati kumudā nirayā evameko sogandhiko nirayo. Seyyathāpi, bhikkhu, vīsati sogandhikā nirayā evameko uppalako nirayo. Seyyathāpi, bhikkhu, vīsati uppalakā nirayā evameko puṇḍarīko nirayo. Seyyathāpi, bhikkhu, vīsati puṇḍarīkā nirayā evameko padumo nirayo. Padumaṃ kho pana bhikkhu nirayaṃ kokāliko bhikkhu upapanno sāriputtamoggallānesu cittaṃ āghātetvā”ti. Idamavoca bhagavā, idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

662.

“Purisassa hi jātassa, kuṭhārī [kudhārī (ka.)] jāyate mukhe;

Yāya chindati attānaṃ, bālo dubbhāsitaṃ bhaṇaṃ.

☸---------------------------------------------------------------------

第十章 拘迦利耶经

我是这样听说的。有一次，世尊住在舍卫城的祇树给孤独园。那时，拘迦利耶比丘来到世尊那里。到了之后，向世尊行礼，坐在一边。坐在一边的拘迦利耶比丘对世尊这样说：“尊师！舍利弗和目犍连怀有邪恶的欲望，他们落入了邪恶欲望的控制中。”

听了这话，世尊对拘迦利耶比丘这样说：“不要这样说，拘迦利耶！不要这样说，拘迦利耶！拘迦利耶，你应当对舍利弗和目犍连心生净信和喜悦。舍利弗和目犍连是值得敬爱的人。”

第二次……（省略）……第三次，拘迦利耶比丘对世尊这样说：“尊师！即使世尊认为我是可以信赖的，然而舍利弗和目犍连确实怀有邪恶的欲望，他们落入了邪恶欲望的控制中。”第三次，世尊对拘迦利耶比丘这样说：“不要这样说，拘迦利耶！不要这样说，拘迦利耶！拘迦利耶，你应当对舍利弗和目犍连心生净信和喜悦。舍利弗和目犍连是值得敬爱的人。”

于是，拘迦利耶比丘从座位上起来，向世尊行礼，向右绕行后离开了。拘迦利耶比丘离开后不久，他全身长满了像芥子那么大的脓包；从芥子那么大变成绿豆那么大；从绿豆那么大变成豌豆那么大；从豌豆那么大变成枣核那么大；从枣核那么大变成枣子那么大；从枣子那么大变成庵摩罗果那么大；从庵摩罗果那么大变成未熟的木瓜那么大；从未熟的木瓜那么大变成熟木瓜那么大；变成熟木瓜那么大之后，脓包就破裂了，流出了脓和血。于是，拘迦利耶比丘就因为这个病而去世了。去世后的拘迦利耶比丘，因为对舍利弗和目犍连心怀瞋恨，投生到了红莲地狱。

那时，在后半夜，梵天娑婆世界主以殊胜的光芒遍照整个祇树给孤独园后，来到世尊那里。到了之后，向世尊行礼，站在一边。站在一边的梵天娑婆世界主对世尊这样说：“尊师！拘迦利耶比丘去世了。尊师！去世后的拘迦利耶比丘，因为对舍利弗和目犍连心怀瞋恨，投生到了红莲地狱。”梵天娑婆世界主说完这话，行礼、向右绕行后，就在那里消失了。

那时，世尊在那一夜过后，对比丘们说：“比丘们，昨天夜里，在后半夜，梵天娑婆世界主……（省略）……比丘们，梵天娑婆世界主说了这话，说完后向我行礼、向右绕行，就在那里消失了。”

听了这话，有一位比丘对世尊这样说：“尊师！在红莲地狱的寿命有多长呢？”

“比丘！在红莲地狱的寿命很长。难以计算那是多少年，或多少百年，或多少千年，或多少十万年。”

“那么，尊师！能用譬喻来说明吗？”

“可以，比丘！”世尊说道：

“譬如，比丘！有一辆装了二十‘卡利’（容量单位）拘萨罗国胡麻的大车；有个人每过一百年，从中取走一粒胡麻。比丘！用这种方法，那辆装了二十‘卡利’拘萨罗国胡麻的大车会更快地被取空、取尽，（但即使如此长的时间）也还比不上一个‘阿浮陀’地狱的时间长。譬如，比丘！二十个阿浮陀地狱的时间，等于一个‘尼罗部陀’地狱的时间。譬如，比丘！二十个尼罗部陀地狱的时间，等于一个‘阿婆婆’地狱的时间。譬如，比丘！二十个阿婆婆地狱的时间，等于一个‘阿诃诃’地狱的时间。譬如，比丘！二十个阿诃诃地狱的时间，等于一个‘阿吒吒’地狱的时间。譬如，比丘！二十个阿吒吒地狱的时间，等于一个‘白睡莲’地狱的时间。譬如，比丘！二十个白睡莲地狱的时间，等于一个‘香莲’地狱的时间。譬如，比丘！二十个香莲地狱的时间，等于一个‘青莲’地狱的时间。譬如，比丘！二十个青莲地狱的时间，等于一个‘白莲’地狱的时间。譬如，比丘！二十个白莲地狱的时间，等于一个‘红莲’地狱的时间。比丘！而拘迦利耶比丘，因为对舍利弗和目犍连心怀瞋恨，就投生到了红莲地狱。”

世尊说完这话，善逝、导师接着又说了以下的偈颂：

“人出生之时，口中就生有一把斧头；愚人说着恶语，用这把（斧头）砍伤自己。

☸.....................................................................

一〇 拘迦利耶经

我（阿难）是这样听说的。有一次，世尊住在舍卫城的祇树给孤独园。那时，拘迦利耶比丘来到世尊的住处。到了之后，向世尊行礼，坐在一边。坐在一边的拘迦利耶比丘对世尊说：“尊师！舍利弗、目犍连怀有邪恶的欲望，被各种邪恶的欲望所束缚。”听了这话，世尊告诉拘迦利耶比丘说：“拘迦利耶！你不要这样说，拘迦利耶！你不要这样说。拘迦利耶！你对舍利弗、目犍连应当心生净信和喜悦；舍利弗、目犍连是值得敬爱的人。”拘迦利耶比丘再次对世尊说：“尊师！即使世尊认为我是可以信赖的，然而舍利弗、目犍连确实怀有邪恶的欲望，被各种邪恶的欲望所束缚。”世尊再次告诉拘迦利耶比丘说：“拘迦利耶！你不要这样说，拘迦利耶！你对舍利弗、目犍连应当心生净信和喜悦；舍利弗、目犍连是值得敬爱的人。”拘迦利耶比丘第三次对世尊说：“尊师！即使世尊信赖我的话，然而舍利弗、目犍连确实怀有邪恶的欲望，被各种邪恶的欲望所束缚。”世尊第三次告诉拘迦利耶比丘说：“拘迦利耶！你不要这样说。拘迦利耶！你对舍利弗、目犍连应当心生净信和喜悦；舍利弗、目犍连是值得敬爱的人。”这时拘迦利耶比丘就从座位上起来，向世尊行礼，向右绕行后离开了。

拘迦利耶比丘离开后不久，他全身长出像芥子一样大的脓包。逐渐变成像绿豆一样大，又从小豆大逐渐变成像大豆粒一样大。从大豆粒大小逐渐变成像枣核一样大。从枣核大逐渐变成像枣子一样大。从枣子大逐渐变成像庵摩罗果一样大。从庵摩罗果大逐渐变成像未熟的木瓜一样大。从未熟的木瓜大逐渐变成像熟木瓜一样大。长到像熟木瓜大之后，脓包就破裂流出脓血。这时拘迦利耶比丘终究因为这个病而去世了。拘迦利耶去世后，因为（生前）心里怨恨舍利弗、目犍连，于是投生到红莲地狱。

那时，梵天娑婆世界主在后半夜时分，以美丽的容貌和光芒遍照祇园的每一个角落，来到世尊的住处。到了之后，向世尊行礼，站在一边。站在一边的梵天娑婆世界主，于是对世尊说：“尊师！拘迦利耶比丘去世了。尊师！去世的拘迦利耶比丘，因为对舍利弗、目犍连怀有瞋恨心，而投生到了红莲地狱。”梵天娑婆世界主说完这话。说完这话后，顶礼世尊，向右绕行，然后从那里消失了。

那时，世尊在当晚过后告诉各位比丘说：“各位比丘！昨天夜里，梵天娑婆世界主，在后半夜时分以美丽的容貌和光芒遍照祇园的每一个角落，来到我这里。到了之后向我行礼，站在一边。站在一边的梵天娑婆世界主对我说：‘尊师！拘迦利耶比丘去世了，尊师！去世的拘迦利耶比丘，因为对舍利弗、目犍连怀有怨恨心，而投生到了红莲地狱。’梵天娑婆世界主，说了以上的话。说完这话后，向我行礼，向右绕行，然后就消失了。”世尊说完这话，当时有一位比丘，对世尊说：“尊师！红莲地狱的寿命有多长呢？”“比丘！红莲地狱的寿命极其长。那里的时间是几（万）年、几十（万）年、几千（万）年、或几十万（万）年，难以计算。”“尊师！那么能用譬喻来说明吗？”“比丘！可以说明。”世尊说：“比丘！譬如，按照拘萨罗国的度量衡，有二十‘卡利’的胡麻，有个人从里面每过一百年取走一粒。比丘！按照拘萨罗国的容量，这二十‘卡利’的胡麻，依照上面所示的方法取完，所花的时间仍然比一个‘阿浮陀’地狱的寿命要短。比丘！二十个‘阿浮陀’地狱的寿命，等于一个‘尼罗浮陀’地狱的寿命。比丘！二十个‘尼罗浮陀’地狱的寿命，等于一个‘阿婆婆’地狱的寿命。比丘！二十个‘阿婆婆’地狱的寿命，等于一个‘阿诃诃’地狱的寿命。比丘！二十个‘阿诃诃’地狱的寿命，等于一个‘阿吒吒’地狱的寿命。比丘！二十个‘阿吒吒’地狱的寿命，等于一个‘白睡莲’地狱的寿命。比丘！二十个‘白睡莲’地狱的寿命，等于一个‘青睡莲’地狱的寿命。比丘！二十个‘青睡莲’地狱的寿命，等于一个‘青莲’地狱的寿命。比丘！二十个‘青莲’地狱的寿命，等于一个‘白莲’地狱的寿命。比丘！二十个‘白莲’地狱的寿命，等于一个‘红莲’地狱的寿命。比丘！而拘迦利耶比丘因为心里怨恨舍利弗、目犍连，而投生到了红莲地狱。”世尊这样说。善逝说完这些话后，导师又对各位比丘说：

“人出生时就有他的口，口实际上是像一把利斧一样与生俱来的，

愚人常常说出恶毒的言语，（就像）用这利斧斩断了自己的善根。 （一）

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663.

“Yo nindiyaṃ pasaṃsati, taṃ vā nindati yo pasaṃsiyo;

Vicināti mukhena so kaliṃ, kalinā tena sukhaṃ na vindati.

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“（如果）一个人赞美该受谴责的人，或者谴责该受赞美的人，他用口舌积聚恶业（厄运），因为那恶业（厄运），他得不到快乐。

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对应该受到指责的人加以赞赏，或者对应该受到赞赏的人加以指责，

他以口舌造作恶业积累厄运，因为积累了这厄运而得不到快乐。 （二）

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664.

“Appamatto ayaṃ kali, yo akkhesu dhanaparājayo;

Sabbassāpi sahāpi attanā, ayameva mahattaro [mahantakaro (sī.)] kali;

Yo sugatesu manaṃ padosaye.

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“在掷骰子赌博中输掉财产，（这恶业）是微小的；（即使）连同自己的一切（都输掉），（比起以下恶业）这仍然是（较小的）；而对诸位善逝（佛陀或阿罗汉）心生恶意，这才是更大的恶业（厄运）。

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赌博输掉财产，甚至连同自身（都输掉），这（罪过）还算微小，

而对诸位善逝（佛或阿罗汉）心生瞋恨，那（罪过）带来的厄运才真是巨大。 （三）

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665.

“Sataṃ sahassānaṃ nirabbudānaṃ, chattiṃsati pañca ca abbudāni [abbudānaṃ (ka.)];

Yamariyagarahī nirayaṃ upeti, vācaṃ manañca paṇidhāya pāpakaṃ.

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“因为用恶毒的言语和意念责骂圣者，（他将）堕入地狱（遭受漫长的痛苦），（其时长相当于）十万个‘尼罗部陀’，再加上三十六个以及五个‘阿浮陀’（那么长的时间）。

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用恶毒的言语和意念责骂圣者，会堕入地狱（遭受漫长的痛苦），

时长相当于十万个‘尼罗部陀’，再加上三十六个以及五个‘阿浮陀’（那么长的时间）。 （四）

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666.

“Abhūtavādī nirayaṃ upeti, yo vāpi katvā na karomicāha;

Ubhopi te pecca samā bhavanti, nihīnakammā manujā parattha.

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“说不实语的人堕入地狱，做了（坏事）却说‘我没做’的人也是如此；这两种人造作了卑劣的业行，死后在来世都会有同样的（恶报）。

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说话不真实的人，或者做了（坏事）却说“我没做”的人，（都会）堕入地狱，

这两种人造作了卑劣的业行，死后在来世都会有同样的（恶报）。 （五）

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667.

“Yo appaduṭṭhassa narassa dussati, suddhassa posassa anaṅgaṇassa;

Tameva bālaṃ pacceti pāpaṃ, sukhumo rajo paṭivātaṃva khitto.

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“对于没有过错的人、清净的人、无（烦恼）污点的人，（如果）有人对他（她）加以侵害，那恶行一定会回到那个愚人身上，就像逆着风抛洒细小的尘土一样。

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对于没有过错、内心清净、无（烦恼）污点的人，

愚人对他（她）所作的瞋恚侵害，

这恶行一定会回到那个愚人身上，就像逆着风抛洒细小的尘土（会反扑到自己身上）一样。 （六）

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668.

“Yo lobhaguṇe anuyutto, so vacasā paribhāsati aññe;

Asaddho kadariyo avadaññū, macchari pesuṇiyaṃ [pesuṇiyasmiṃ (bahūsu)] anuyutto.

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“沉溺于贪婪品性的人，他用言语诽谤他人；没有信心、吝啬、不友善（或不知恩）、小气、惯于挑拨离间。

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沉溺于种种贪欲品性的人，他用恶毒的言语诽谤他人，

（这种人）没有信心、吝啬、不友善（或不知恩）、小气、惯于挑拨离间。 （七）

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669.

“Mukhadugga vibhūta anariya, bhūnahu [bhunahata (syā. ka.)] pāpaka dukkaṭakāri;

Purisanta kalī avajāta, mā bahubhāṇidha nerayikosi.

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“口出恶言！虚伪者！非圣者！杀生者！作恶者！卑劣者！败坏者！下贱者！你不要在此多言，你已注定堕入地狱。”

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恶口不实非圣者， 邪恶杀生作恶行。

人中最劣卑贱生， 在世切莫再多言，

不然你将堕地狱行。 （八）

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670.

“Rajamākirasī ahitāya, sante garahasi kibbisakārī;

Bahūni duccaritāni caritvā, gacchasi kho papataṃ cirarattaṃ.

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“作恶者啊！你散布尘垢（诽谤）是为了（他人的）不幸，你斥责寂静（贤善）之人，做了许多恶行，（因此）你必将长久地堕入深渊（地狱）。”

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你撒恼尘招不利， 责骂善人造罪恶。

此世多造诸恶行， 长陷深渊至地狱。 （九）

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671.

“Na hi nassati kassaci kammaṃ, eti hataṃ labhateva suvāmi;

Dukkhaṃ mando paraloke, attani passati kibbisakārī.

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“因为任何人的业（行为）都不会消失，它会回来找到它的主人（造业者），作恶的愚人将在来世亲身看到自己受苦。”

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任何诸业不消亡， 业主必定会承受。

自造罪恶愚钝者， 此世他世自受苦。 （一〇）

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672.

“Ayosaṅkusamāhataṭṭhānaṃ, tiṇhadhāramayasūlamupeti;

Atha tattaayoguḷasannibhaṃ, bhojanamatthi tathā patirūpaṃ.

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“他去到（地狱）被铁钩捶打的地方，遭受锋利的铁矛穿刺；并且有与（其恶业）相应的食物，那食物就像烧红的铁球。”

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铁钩钉打所到处， 锐利枪刃迎面抵。

赤热铁丸作食物， 果报随业令服食。 （一一）

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673.

“Na hi vaggu vadanti vadantā, nābhijavanti na tāṇamupenti;

Aṅgāre santhate sayanti [senti (sī. syā. pī.)], ginisampajjalitaṃ pavisanti.

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“（狱卒）说话毫不和善，（罪人）奔逃无处，也得不到庇护；他们躺在铺满的炭火上，进入熊熊燃烧的烈火中。”

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狱卒恶语无和颜， 罪人无处可避难。

卧于遍铺炭火上， 普入盛燃火焰中。 （一二）

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674.

“Jālena ca onahiyāna, tattha hananti ayomayakuṭebhi [ayomayakūṭehi (sī. syā. pī.)];

Andhaṃva timisamāyanti, taṃ vitatañhi yathā mahikāyo.

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“他们被铁网覆盖，在那里被铁锤击打；他们进入一片黑暗，那黑暗广阔无边，如同大地本身。”

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更用铁网覆盖上， 铁制之锤击打中。

由暗入暗真黑暗， 其暗扩展如大地。 （一三）

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675.

“Atha lohamayaṃ pana kumbhiṃ, ginisampajjalitaṃ pavisanti;

Paccanti hi tāsu cirarattaṃ, agginisamāsu [ginissamāsu (ka.)] samuppilavāte.

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“然后他们进入金属制成、烈火熊熊燃烧的大锅中；他们在那些如同火堆般的大锅里被长时间地烹煮，上下翻滚。”

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接着进入炽盛火， 金属制锅煮彼等。

于火盛燃之锅中， 罪人长时浮沉煮。 （一四）

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676.

“Atha pubbalohitamisse, tattha kiṃ paccati kibbisakārī;

Yaṃ yaṃ disakaṃ [disataṃ (sī. syā. pī.)] adhiseti, tattha kilissati samphusamāno.

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“然后，在充满脓血混合物的地方，作恶者如何被烹煮？无论他躺向哪个方向，一接触到（脓血）就在那里遭受污秽和痛苦。”

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脓血混杂锅釜中， 作恶之人煮于此。

无论躺向何方处， 到处烦恼触脓血。 （一五）

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677.

“Puḷavāvasathe salilasmiṃ, tattha kiṃ paccati kibbisakārī;

Gantuṃ na hi tīramapatthi, sabbasamā hi samantakapallā.

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“在充满蛆虫的污水中，作恶者如何被烹煮？他无法去到岸边，因为（那些锅）四边都是一样（高而无缺口）。”

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又有蛆虫遍布水， 作恶之人煮其中。

四边皆是等高锅， 无有边岸可出去。 （一六）

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678.

“Asipattavanaṃ pana tiṇhaṃ, taṃ pavisanti samucchidagattā;

Jivhaṃ balisena gahetvā, ārajayārajayā vihananti.

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“他们（肢体被切割后）进入锋利的剑叶林地狱；（狱卒）用钩子钩住他们的舌头，反复拉扯捶打。”

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更有锐利剑叶林， 入其中者断肢体。

狱卒用钩捕其舌， 拉扯捶打施痛击。 （一七）

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679.

“Atha vetaraṇiṃ pana duggaṃ, tiṇhadhārakhuradhāramupenti;

Tattha mandā papatanti, pāpakarā pāpāni karitvā.

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“他们进入难以渡过的、有利刃和剃刀般锋利（河岸）的灰河地狱（Vetaraṇī）；作恶的愚人们做了恶事后，堕落到那里。”

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复有剃刀般利刃， 难越地狱灰河中。

诸多愚钝作恶者， 行诸恶后堕其中。 （一八）

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680.

“Khādanti hi tattha rudante, sāmā sabalā kākolagaṇā ca;

Soṇā siṅgālā [sigālā (sī. pī.)] paṭigiddhā [paṭigijjhā (syā. pī.)], kulalā vāyasā ca [kulalā ca vāyasā (?)] vitudanti.

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“当他们哭喊时，成群凶猛的黑鸦和斑点鸦啄食他们；贪婪的狗、豺狼、隼和乌鸦也撕咬啄食他们。”

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其处更有黑斑犬， 豺狼隼鹰乌鸦群。

人人悲泣被吞食， 彼等受尽鸟兽啄。 （一九）

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681.

“Kicchā vatayaṃ idha vutti, yaṃ jano phusati [passati (sī. syā. pī.)] kibbisakārī;

Tasmā idha jīvitasese, kiccakaro siyā naro na cappamajje.

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“作恶者所遭遇的这种生存状态确实是苦难！因此，人在此世剩余的生命中，应当勤勉行善，切不可放逸。”

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造罪之人所遭遇， 地狱生活实悲惨。

此世余生当行善， 不可放逸度时日。 （二〇）

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682.

“Te gaṇitā vidūhi tilavāhā, ye padume niraye upanītā;

Nahutāni hi koṭiyo pañca bhavanti, dvādasa koṭisatāni punaññā [panayye (ka.)].

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“智者们计算过，堕入红莲地狱（所受苦报的时间）如同数尽（一车）芝麻的数量（一样漫长）；那是五千万那由他（nahuta）年，再加上一百二十俱胝（koṭi）年。”

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红莲地狱之寿量， 如智者计胡麻担。

五千万兆年更多， 再加一百二十亿。 （二一）

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683.

“Yāva dukhā [dukkhā (sī. syā.), dukkha (pī. ka.)] nirayā idha vuttā, tatthapi tāva ciraṃ vasitabbaṃ;

Tasmā sucipesalasādhuguṇesu, vācaṃ manaṃ satataṃ [pakataṃ (syā.)] parirakkhe”ti.

Kokālikasuttaṃ dasamaṃ niṭṭhitaṃ.

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“此处所说的地狱是如此痛苦，并且要在那里住如此漫长的时间；因此，（人们）应当对清净、和善、贤良的美德，持续守护自己的言语和心意。”

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地狱之苦如此长， 在彼处须住长久。

故为清净善诸德， 言语心意常守护。” （二二）

拘迦利耶经 结束

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～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《5》Suttanipātapāḷi 经集 (Snp 1-73, 1-1155)/3. Mahāvagga 大品 (Snp 27-38, 407-771)”

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【经名】 3.11 Nālakasutta 那罗迦经 (Snp 37, 684-728)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

11. Nālakasuttaṃ

684.

Ānandajāte tidasagaṇe patīte, sakkañca indaṃ sucivasane ca deve;

Dussaṃ gahetvā atiriva thomayante, asito isi addasa divāvihāre.

☸---------------------------------------------------------------------

第十一章 那罗迦经

仙人阿私陀在白天静坐休息时，看到三十三天的天众心生欢喜、非常愉悦，（围绕着）帝释天主和身穿洁净天衣的诸天神；他们手持（象征庆贺的）布匹，异常兴奋地赞颂着。

☸.....................................................................

一一 那罗迦经

［序偈］

满足生欢喜， 三十三天众，

恭敬着净衣， 取衣赞帝释。

阿私陀仙人， 白天静坐见。 （一）

☸.....................................................................

☸*********************************************************************

685.

Disvāna deve muditamane udagge, cittiṃ karitvāna idamavoca [karitvā idamavocāsi (sī.)] tattha;

“Kiṃ devasaṅgho atiriva kalyarūpo, dussaṃ gahetvā ramayatha [bhamayatha (sī.)] kiṃ paṭicca.

☸---------------------------------------------------------------------

看到诸天神心意喜悦、兴高采烈，他心怀敬意地在那里说道：“为何天神大众如此异常地欢欣愉悦，手持布匹挥舞庆祝？是缘于什么事情？”

☸.....................................................................

见诸天喜悦踊跃， 仙人恭敬问缘由：

“为何天众极满足， 为何取衣作挥舞？” （二）

☸.....................................................................

☸*********************************************************************

686.

“Yadāpi āsī asurehi saṅgamo, jayo surānaṃ asurā parājitā.

Tadāpi netādiso lomahaṃsano, kimabbhutaṃ daṭṭhu marū pamoditā.

☸---------------------------------------------------------------------

“即使当年与阿修罗交战，诸天神胜利，阿修罗战败，那时也没有见到如此令人毛发竖立（激动兴奋）的景象。诸天神是见到了什么稀有之事而如此欢喜？”

☸.....................................................................

即使当年战修罗， 天胜修罗败之时，

亦无如此大欢喜， 今见何事甚稀有？ （三）

☸.....................................................................

☸*********************************************************************

687.

“Seḷenti gāyanti ca vādayanti ca, bhujāni phoṭenti [poṭhenti (sī. pī.), pothenti (ka.)] ca naccayanti ca;

Pucchāmi vohaṃ merumuddhavāsine, dhunātha me saṃsayaṃ khippa mārisā”.

☸---------------------------------------------------------------------

“（他们）欢呼歌唱，演奏乐器，拍击手臂，并且跳舞；我问你们这些居住在须弥山顶的天神，请尽快为我消除疑惑，尊敬的各位啊！”

☸.....................................................................

且歌且舞奏天乐， 拍手跳跃舞不停。

我住须弥问汝等， 恳请速为我解疑。” （四）

☸.....................................................................

☸*********************************************************************

688.

“So bodhisatto ratanavaro atulyo, manussaloke hitasukhatthāya [hitasukhatāya (sī. syā. pī.)] jāto;

Sakyāna gāme janapade lumbineyye, tenamha tuṭṭhā atiriva kalyarūpā.

☸---------------------------------------------------------------------

“那位菩萨，无与伦比的殊胜珍宝，为了人世间的利益和安乐，诞生在释迦族的村落，蓝毗尼园中。因此我们异常欢欣愉悦。”

☸.....................................................................

“无比最胜宝菩萨， 为利人界安乐生，

释迦族村蓝毗尼， 我等满足极欣悦。 （五）

☸.....................................................................

☸*********************************************************************

689.

“So sabbasattuttamo aggapuggalo, narāsabho sabbapajānamuttamo;

Vattessati cakkamisivhaye vane, nadaṃva sīho balavā migābhibhū”.

☸---------------------------------------------------------------------

“他是所有众生中最卓越者，最上之人，人中之雄，一切人民中的至尊；他将在名为‘仙人（堕处）’的林苑中转动法轮，如同强壮的狮子，百兽之王，发出吼声。”

☸.....................................................................

一切有情最高者， 人中牛王最上者，

仙人林中转法轮， 如狮子吼伏百兽。” （六）

☸.....................................................................

☸*********************************************************************

690.

Taṃ saddaṃ sutvā turitamavasarī so, suddhodanassa tada bhavanaṃ upāvisi [upāgami (sī. pī.)];

Nisajja tattha idamavocāsi sakye, “kuhiṃ kumāro ahamapi daṭṭhukāmo”.

☸---------------------------------------------------------------------

听到这个声音，他（阿私陀）迅速降临，来到净饭王的宫殿中；在那里坐下后，他对释迦族人说道：“王子在哪里？我也想见一见他。”

☸.....................................................................

闻诸天声仙人急， 降临净饭王宫殿。

坐定告知释迦众： “王子何在我想见？” （七）

☸.....................................................................

☸*********************************************************************

691.

Tato kumāraṃ jalitamiva suvaṇṇaṃ, ukkāmukheva sukusalasampahaṭṭhaṃ [sukusalena sampahaṭṭhaṃ (ka.)];

Daddallamānaṃ [daddaḷhamānaṃ (ka.)] siriyā anomavaṇṇaṃ, dassesu puttaṃ asitavhayassa sakyā.

☸---------------------------------------------------------------------

于是，释迦族人将王子展示给名为阿私陀的仙人看，这王子如同由技艺精湛的工匠在熔炉口锻造出的黄金，光芒四射，容貌庄严，具有无瑕的色泽。

☸.....................................................................

释迦族人为仙示， 王子如炼炉口金，

工匠精锻光辉耀， 高贵容貌色无瑕。 （八）

☸.....................................................................

☸*********************************************************************

692.

Disvā kumāraṃ sikhimiva pajjalantaṃ, tārāsabhaṃva nabhasigamaṃ visuddhaṃ;

Sūriyaṃ tapantaṃ saradarivabbhamuttaṃ, ānandajāto vipulamalattha pītiṃ.

☸---------------------------------------------------------------------

见到王子像火焰般炽燃，像星宿之王（月亮）在空中清净地运行，像秋日无云的太阳一样照耀，（阿私陀）生起欢喜，获得了极大的愉悦。

☸.....................................................................

见子如火焰炽燃， 如月行空净皎洁，

如秋日出无云遮， 阿私陀仙生大喜。 （九）

☸.....................................................................

☸*********************************************************************

693.

Anekasākhañca sahassamaṇḍalaṃ, chattaṃ marū dhārayumantalikkhe;

Suvaṇṇadaṇḍā vītipatanti cāmarā, na dissare cāmarachattagāhakā.

☸--------------------------------................---------------------

诸天神在空中持着一顶具有千辐轮、众多伞骨的华盖；金柄的拂尘上下拂动，但持拂尘和华盖的天神却看不见。

☸.....................................................................

诸天空中持华盖， 千辐轮圈众伞骨。

金柄拂尘上下扇， 不见持拂打伞人。 （一〇）

☸.....................................................................

☸*********************************************************************

694.

Disvā jaṭī kaṇhasirivhayo isi, suvaṇṇanikkhaṃ viya paṇḍukambale;

Setañca chattaṃ dhariyanta [dhāriyanta (syā.), dhārayantaṃ (sī. ka.)] muddhani, udaggacitto sumano paṭiggahe.

☸---------------------------------------------------------------------

名叫黑净光（Kaṇhasiri，即阿私陀）的结发仙人，看见（王子）如同放在浅红色毛毯上的金饰，头顶上撑着白色的华盖，他内心雀跃，满心欢喜地抱起了王子。

☸.....................................................................

黑净结发仙见此， 如红毯上纯金饰。

头上白伞正遮蔽， 欢喜踊跃抱太子。 （一一）

☸.....................................................................

☸*********************************************************************

695.

Paṭiggahetvā pana sakyapuṅgavaṃ, jigīsato [jigiṃsako (sī. syā. pī.)] lakkhaṇamantapāragū;

Pasannacitto giramabbhudīrayi, “anuttarāyaṃ dvipadānamuttamo” [dipadānamuttamo (sī. syā. pī.)].

☸---------------------------------------------------------------------

这位通达相好和真言的仙人，欢喜地接过这位释迦族中的雄杰（王子），内心清净地发出了感叹之语：“这位是两足众生中的至尊，无上之人！”

☸.....................................................................

彼通相好与真言， 抱取释迦族牛王。

心意清净发感叹： “此乃人中最无上！” （一二）

☸.....................................................................

☸*********************************************************************

696.

Athattano gamanamanussaranto, akalyarūpo gaḷayati assukāni;

Disvāna sakyā isimavocuṃ rudantaṃ,

“No ce kumāre bhavissati antarāyo”.

☸---------------------------------------------------------------------

然后，他忆念起自己即将离世，面露不悦之色，流下了眼泪。释迦族人看见仙人哭泣，便问道：“王子难道会有什么障碍吗？”

☸.....................................................................

随念自己将命终， 仙人面忧泪流下。

释迦族见仙人泣， 问：“童子有障碍吗？” （一三）

☸.....................................................................

☸*********************************************************************

697.

Disvāna sakye isimavoca akalye, “nāhaṃ kumāre ahitamanussarāmi;

Na cāpimassa bhavissati antarāyo, na orakāyaṃ adhimānasā [adhimanasā (sī. syā.)] bhavātha.

☸---------------------------------------------------------------------

看见释迦族人忧虑不安，仙人说道：“我并非忆念王子有什么不利；他也不会有任何障碍。他并非凡庸之辈，你们不必忧虑。”

☸.....................................................................

仙人见释迦族忧， 告慰：“非念子不利，

童子绝无任何障， 彼非凡庸请留意。” （一四）

☸.....................................................................

☸*********************************************************************

698.

“Sambodhiyaggaṃ phusissatāyaṃ kumāro, so dhammacakkaṃ paramavisuddhadassī;

Vattessatāyaṃ bahujanahitānukampī, vitthārikassa bhavissati brahmacariyaṃ.

☸---------------------------------------------------------------------

“这位王子将证得无上正等正觉，他将见到最上的清净，出于对众多众生的利益和慈悯而转动法轮；他的梵行将会广为弘扬。”

☸.....................................................................

“童子将证无上觉， 得见最上之清净。

为利众生转法轮， 彼之梵行将广传。” （一五）

☸.....................................................................

☸*********************************************************************

699.

“Mamañca āyu na ciramidhāvaseso, athantarā me bhavissati kālakiriyā;

Sohaṃ na sossaṃ [sussaṃ (sī. syā.)] asamadhurassa dhammaṃ, tenamhi aṭṭo byasanaṃgato aghāvī”.

☸---------------------------------------------------------------------

“而我在此世剩下的寿命不长了，在此期间我就会逝世；我将无法听闻这位无与伦比者（佛陀）的法，因此我感到痛苦、悲伤和难过。”

☸.....................................................................

“然我余寿不久长， 正觉之前我命终。

无等之法我不闻， 我心为此苦悲伤。” （一六）

☸.....................................................................

☸*********************************************************************

700.

So sākiyānaṃ vipulaṃ janetvā pītiṃ, antepuramhā niggamā [niragamā (sī. syā.), nigamā (ka. sī.), niragama (pī.)] brahmacārī;

So bhāgineyyaṃ sayaṃ anukampamāno, samādapesi asamadhurassa dhamme.

☸---------------------------------------------------------------------

他让释迦族人心中生起极大的欢喜。然后，这位梵行者离开了王宫。他出于慈悯，亲自鼓励他的外甥（那罗迦），使他立志于修学那位无与伦比者（佛陀）的正法：

☸.....................................................................

令释迦族大欢喜， 彼梵行者出宫城。

怜悯自己之外甥， 劝勉修学无等法： （一七）

☸.....................................................................

☸*********************************************************************

701.

“Buddhoti ghosaṃ yada [yadi (syā. ka.)] parato suṇāsi, sambodhipatto vivarati dhammamaggaṃ;

Gantvāna tattha samayaṃ paripucchamāno [sayaṃ paripucchiyāno (sī. syā.)], carassu tasmiṃ bhagavati brahmacariyaṃ”.

☸---------------------------------------------------------------------

“将来如果你听到‘佛陀’的声名，（或听说）‘他已证得正觉，正在开示正法之道’；那时你就去到那里，亲自请教，在世尊座下修习梵行。”

☸.....................................................................

“将来若闻‘佛陀’名， 或闻‘彼已证觉道’，

尔时当往遍求问， 于彼世尊行梵行。” （一八）

☸.....................................................................

☸*********************************************************************

702.

Tenānusiṭṭho hitamanena tādinā, anāgate paramavisuddhadassinā;

So nālako upacitapuññasañcayo, jinaṃ patikkhaṃ [pati + ikkhaṃ = patikkhaṃ] parivasi rakkhitindriyo.

☸---------------------------------------------------------------------

由这位心怀善意、如如不动、预见未来最上清净的仙人所教导，那罗迦积累了众多福德资粮，守护着感官诸根，期待着胜利者（佛陀）的出现而安住等待。

☸.....................................................................

得此预见清净者， 仙人善意教诲下，

多积福善那罗迦， 护持诸根待胜者。 （一九）

☸.....................................................................

☸*********************************************************************

703.

Sutvāna ghosaṃ jinavaracakkavattane, gantvāna disvā isinisabhaṃ pasanno;

Moneyyaseṭṭhaṃ munipavaraṃ apucchi, samāgate asitāvhayassa sāsaneti.

Vatthugāthā niṭṭhitā.

☸---------------------------------------------------------------------

听闻“殊胜的胜利者正在转动法轮”的声名后，他前往拜见了仙人中的雄杰（佛陀），心生净信；他向这位牟尼中最卓越者请教最殊胜的牟尼行（智慧之道），阿私陀的教诲得以实现。

------------序偈 结束--------------

☸.....................................................................

听闻胜者转法轮， 仙人教言实现时，

前往拜见仙人雄， 心生净信求胜法，

请问牟尼最胜行。 （二〇）

序偈 结束。

☸.....................................................................

☸*********************************************************************

704.

“Aññātametaṃ vacanaṃ, asitassa yathātathaṃ;

Taṃ taṃ gotama pucchāmi, sabbadhammāna pāraguṃ.

☸---------------------------------------------------------------------

“阿私陀的话语，我已经如实了知。（现在）乔达摩啊，您是通达一切法者，我要向您请教。”

☸.....................................................................

“阿私陀仙所说语， 此语如实我了知。

乔达摩通达诸法， 故我前来请教您。 （二一）

☸.....................................................................

☸*********************************************************************

705.

“Anagāriyupetassa, bhikkhācariyaṃ jigīsato;

Muni pabrūhi me puṭṭho, moneyyaṃ uttamaṃ padaṃ”.

☸---------------------------------------------------------------------

“我已出家（过无家生活），渴望实践比丘的乞食行，牟尼啊！我请问您，请告诉我最殊胜的牟尼行（寂静、智慧的境界）。”

☸.....................................................................

我已出家离俗务， 意欲寻求乞食行。

我问牟尼请开示， 最上寂静牟尼行。” （二二）

☸.....................................................................

☸*********************************************************************

706.

“Moneyyaṃ te upaññissaṃ, (iti bhagavā) dukkaraṃ durabhisambhavaṃ;

Handa te naṃ pavakkhāmi, santhambhassu daḷho bhava.

☸---------------------------------------------------------------------

世尊说：“我将为你解说牟尼行，它难行、难成就。来，我将告诉你，你要振作起来，保持坚定。”

☸.....................................................................

世尊曰：

“难行难成牟尼道， 我今为你详述说。

然而我告知此事， 汝须振作心坚固。 （二三）

☸.....................................................................

☸*********************************************************************

707.

“Samānabhāgaṃ kubbetha, gāme akkuṭṭhavanditaṃ;

Manopadosaṃ rakkheyya, santo anuṇṇato care.

☸---------------------------------------------------------------------

“在村庄里，对于辱骂和赞誉，都应平等对待；守护心意，防止嗔恚生起，应寂静、不傲慢地行持。”

☸.....................................................................

无论村人骂或赞， 皆应平等心对待。

守护心意防嗔怒， 寂静谦卑去行持。 （二四）

☸.....................................................................

☸*********************************************************************

708.

“Uccāvacā niccharanti, dāye aggisikhūpamā;

Nāriyo muniṃ palobhenti, tāsu taṃ mā palobhayuṃ.

☸---------------------------------------------------------------------

“高低（贵贱、好坏）等各种事物不断出现，如同林中的火焰；（世间的）女人们诱惑着牟尼，不要让她们诱惑了你。”

☸.....................................................................

世间万象高下起， 如同林中火焰生。

女人试图诱牟尼， 切莫让她们得逞。 （二五）

☸.....................................................................

☸*********************************************************************

709.

“Virato methunā dhammā, hitvā kāme paropare [parovare (sī. pī.), varāvare (syā.)];

Aviruddho asāratto, pāṇesu tasathāvare.

☸---------------------------------------------------------------------

“远离淫欲之法，舍弃一切高下（粗细）的欲乐；对众生，无论是弱小的还是强壮的，都不应有敌对和执着。”

☸.....................................................................

牟尼已离淫欲法， 此世他世欲皆舍。

于诸众生强或弱， 不生敌意无执着。 （二六）

☸.....................................................................

☸*********************************************************************

710.

“Yathā ahaṃ tathā ete, yathā ete tathā ahaṃ;

Attānaṃ upamaṃ katvā, na haneyya na ghātaye.

☸---------------------------------------------------------------------

“‘如同我一样，他们也一样；如同他们一样，我也一样’；以自身为例（推己及他），不应杀害，也不应教唆杀害。”

☸.....................................................................

我与彼等皆相同， 彼等与我亦无异。

将心比己相比较， 不可杀害诸众生。 （二七）

☸.....................................................................

☸*********************************************************************

711.

“Hitvā icchañca lobhañca, yattha satto puthujjano;

Cakkhumā paṭipajjeyya, tareyya narakaṃ imaṃ.

☸--------------------------------................................-----

“舍弃凡夫所执着的欲求和贪婪；具足智慧眼者应当如此行持，（便能）渡过这个地狱（轮回之苦）。”

☸.....................................................................

一切凡夫所执着， 欲求贪婪须舍弃。

具足慧眼行道者， 必定能度此地狱。 （二八）

☸.....................................................................

☸*********************************************************************

712.

“Ūnūdaro mitāhāro, appicchassa alolupo;

Sadā [sa ve (pī.)] icchāya nicchāto, aniccho hoti nibbuto.

☸---------------------------------------------------------------------

“他应当腹中空虚（食不过饱），饮食有节制，少欲而不贪婪；他对欲望确实已无渴求，无欲求者便能达到寂灭（涅槃）。”

☸.....................................................................

腹中空虚节饮食， 少欲知足不贪求。

彼实永离于诸欲， 无欲寂灭得安宁。 （二九）

☸.....................................................................

☸*********************************************************************

713.

“Sa piṇḍacāraṃ caritvā, vanantamabhihāraye;

Upaṭṭhito rukkhamūlasmiṃ, āsanūpagato muni.

☸---------------------------------------------------------------------

“他乞食完毕后，应当去往林边；牟尼来到树下，安坐下来。”

☸.....................................................................

牟尼乞食行已毕， 应当前往森林边。

牟尼安住于树下， 树下就座已安稳。 （三〇）

☸.....................................................................

☸*********************************************************************

714.

“Sa jhānapasuto dhīro, vanante ramito siyā;

Jhāyetha rukkhamūlasmiṃ, attānamabhitosayaṃ.

☸--------------------------------林边得到快乐；他应该在树根旁入禅，自得其乐。

☸.....................................................................

彼贤者勤修禅定， 乐于林边静思惟。

安住树下修禅那， 自我满足应禅思。 （三一）

☸.....................................................................

☸*********************************************************************

715.

“Tato ratyā vivasāne [vivasane (sī. syā. pī.)], gāmantamabhihāraye;

Avhānaṃ nābhinandeyya, abhihārañca gāmato.

☸---------------------------------------------------------------------

“然后在天亮时分，前往村边（乞食）；不应喜欢（村民的）邀请，也不应喜欢从村里送来的（食物）供养。”

☸.....................................................................

随后待到天亮时， 前往村边去乞食。

不喜信众之邀请， 亦不喜村中供养。 （三二）

☸.....................................................................

☸*********************************************************************

716.

“Na munī gāmamāgamma, kulesu sahasā care;

Ghāsesanaṃ chinnakatho, na vācaṃ payutaṃ bhaṇe.

☸---------------------------------------------------------------------

“牟尼来到村庄后，不应仓促地在各家行走；乞食时，应断除（无关的）言谈，不说（与法无关或）轻率的话语。”

☸.....................................................................

牟尼进入村庄时， 不应匆忙挨家行。

乞食之时断言谈， 轻率无益语不说。 （三三）

☸.....................................................................

☸*********************************************************************

717.

“Alatthaṃ yadidaṃ sādhu, nālatthaṃ kusalaṃ iti;

Ubhayeneva so tādī, rukkhaṃvupanivattati [rukkhaṃvu’pativattati (ka.), rukkhaṃva upātivattati (syā.)].

☸---------------------------------------------------------------------

“‘我得到了这个，很好；没有得到，也好。’ 他对这两种情况都如如不动，返回树下。”

☸.....................................................................

若乞得食“这很好”， 若不得食“亦是好”。

两者等同视之者， 坦然如是返树下。 （三四）

☸.....................................................................

☸*********************************************************************

718.

“Sa pattapāṇi vicaranto, amūgo mūgasammato;

Appaṃ dānaṃ na hīḷeyya, dātāraṃ nāvajāniyā.

☸---------------------------------------------------------------------

“他手持钵行走，虽然不是哑巴，却如同哑巴（一样沉默）；不应轻视微少的布施，也不应轻慢布施者。”

☸.....................................................................

彼手持钵而游行， 非哑却如哑者默。

所得虽少莫轻视， 不可轻蔑布施者。 （三五）

☸.....................................................................

☸*********************************************************************

719.

“Uccāvacā hi paṭipadā, samaṇena pakāsitā;

Na pāraṃ diguṇaṃ yanti, nayidaṃ ekaguṇaṃ mutaṃ.

☸---------------------------------------------------------------------

“沙门（佛陀）确实阐明了高低不同的种种修行之道；（但）它们并非两次达到彼岸，也不被认为是一次达到（此句义理较深，指解脱道的独特性质）。”

☸.....................................................................

高下种种修行道， 沙门已经阐明示。

到达彼岸非两次， 亦非一次能达到。 （三六）

☸.....................................................................

☸*********************************************************************

720.

“Yassa ca visatā natthi, chinnasotassa bhikkhuno;

Kiccākiccappahīnassa, pariḷāho na vijjati.

☸---------------------------------------------------------------------

“对于已断除（轮回）流、已舍弃应作与不应作（的执着）的比丘，没有任何执着（粘滞），也就没有热恼（痛苦）存在。”

☸.....................................................................

轮回之流已截断， 比丘无有粘滞处。

舍断应作不应作， 如是比丘无热恼。” （三七）

☸.....................................................................

☸*********************************************************************

721.

“Moneyyaṃ te upaññissaṃ, khuradhārūpamo bhave;

Jivhāya tālumāhacca, udare saññato siyā.

☸---------------------------------------------------------------------

世尊说：“我将为你解说牟尼行：应当像剃刀的刀刃一样（敏锐、不粘滞）；用舌头抵住上颚，对腹部（食欲）应有所克制。”

☸.....................................................................

世尊曰：

“令汝得知牟尼行， 如同剃刀锋利刃。

舌抵上颚制言语， 对待食欲应自律。 （三八）

☸.....................................................................

☸*********************************************************************

722.

“Alīnacitto ca siyā, na cāpi bahu cintaye;

Nirāmagandho asito, brahmacariyaparāyaṇo.

☸---------------------------------------------------------------------

“心意应当不退缩（不懈怠），也不应思虑过多；没有（烦恼的）气味，无所执着，以梵行为最终归宿。”

☸.....................................................................

心意不应有沉滞， 亦不应过多思虑。

无有垢染无依着， 以修梵行为目标。 （三九）

☸.....................................................................

☸*********************************************************************

723.

“Ekāsanassa sikkhetha, samaṇūpāsanassa ca;

Ekattaṃ monamakkhātaṃ, eko ce abhiramissasi;

Atha bhāhisi [bhāsihi (sī. syā. pī.)] dasadisā.

☸---------------------------------------------------------------------

“应当学习独坐（独处修行）和沙门的静处；独处被称为牟尼行（寂静、智慧）。如果你能乐于独处，那么你将光耀十方。”

☸.....................................................................

应当学习独处坐， 以及沙门静居处。

独一即是牟尼行， 若能乐于独处行，

尔时名声耀十方。 （四〇）

☸.....................................................................

☸*********************************************************************

724.

“Sutvā dhīrānaṃ nigghosaṃ, jhāyīnaṃ kāmacāginaṃ;

Tato hiriñca saddhañca, bhiyyo kubbetha māmako.

☸---------------------------------------------------------------------

“听闻了贤智者、禅修者、已舍弃欲乐者的言教之后，我的弟子应当更加增长惭愧心和信心。”

☸.....................................................................

听闻智者禅定者， 舍弃欲乐者言教，

我之弟子闻此后， 更加增长惭与信。 （四一）

☸.....................................................................

☸*********************************************************************

725.

“Taṃ nadīhi vijānātha, sobbhesu padaresu ca;

Saṇantā yanti kusobbhā [kussubbhā (sī.)], tuṇhīyanti mahodadhī.

☸---------------------------------------------------------------------

“你们可以从河流、坑洼和峡谷中了知这一点：小河流淌时哗哗作响，而大海洋（流动时）却保持沉默。”

☸.....................................................................

从河流水洼峡谷， 应当了知此道理。

小河水流声潺潺， 大海流动默无声。 （四二）

☸.....................................................................

☸*********************************************************************

726.

“Yadūnakaṃ taṃ saṇati, yaṃ pūraṃ santameva taṃ;

Aḍḍhakumbhūpamo bālo, rahado pūrova paṇḍito.

☸---------------------------------------------------------------------

“那不圆满的，就会发出声响；那圆满的，本身就是寂静的。愚者如同半满的水罐（摇动作响），智者如同盈满的深湖（沉静安稳）。”

☸.....................................................................

不圆满者有声响， 圆满本身即寂静。

愚者如同半瓶水， 智者犹如满深湖。 （四三）

☸.....................................................................

☸*********************************************************************

727.

“Yaṃ samaṇo bahuṃ bhāsati, upetaṃ atthasañhitaṃ;

Jānaṃ so dhammaṃ deseti, jānaṃ so bahu bhāsati.

☸---------------------------------------------------------------------

“沙门说很多话，（如果）是具有意义和利益的；他了知法而说法，因为了知，所以他说得多。”

☸.....................................................................

沙门若说众多语， 必具意义与法益。

彼了知法故说法， 彼因了知说得多。 （四四）

☸.....................................................................

☸*********************************************************************

728.

“Yo ca jānaṃ saṃyatatto, jānaṃ na bahu bhāsati;

Sa munī monamarahati, sa munī monamajjhagā”ti.

Nālakasuttaṃ ekādasamaṃ niṭṭhitaṃ.

☸---------------------------------------------------------------------

“而了知（法）且自我克制、了知（法）却不多言的人；那样的牟尼才堪称拥有牟尼行（智慧），那样的牟尼已证得牟尼行。”

☸.....................................................................

彼了知法自克制， 彼虽了知不多言。

此牟尼堪称牟尼， 此牟尼已证寂静。” （四五）

那罗迦经 结束

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2561.9.13 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《5》Suttanipātapāḷi 经集 (Snp 1-73, 1-1155)/3. Mahāvagga 大品 (Snp 27-38, 407-771)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 3.12 Dvayatānupassanāsutta 二随观经 (Snp 38, 729-771)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

12. Dvayatānupassanāsuttaṃ

二随观经 (Snp 38, 729-771) [0~43]

☆ 四谛智（也叫：正见智） ➾

苦智、集智、灭智、道智。

☆ 法智（也叫：道迹智） ➾

四谛智的道迹智，称为：法智。

由修习内观：四念住的三法性（无常、苦、无我）而证法智。

☆ 类智（也叫：四谛智） ➾

古今都如此，证得四圣谛的道迹──

超越时空的智慧，就称为：类智。

换句话说：不知道四圣谛，就不知道类智；

不知类智，是对过去、未来一切法的无知。

更无法：完成圣者接引、度化众生的使命。

☆ 生老（病）死 ➾

某些众生，并不生病，犹如天界；但一定会有：生老死。

☆ 慎思四依（ Caturāpasseno ） ➾

❶ 谨慎客观地明智判断以后，而使其追随一法；

❷ 谨慎客观地明智判断以后，而使其堪忍一法；

❸ 谨慎客观地明智判断以后，而使其避免一法；

❹ 谨慎客观地明智判断以后，而使其断除一法。

☆ 十六对随观法门 ➾

❶ 苦集 VS. 灭道；

❷ 缘生 VS. 缘灭；

❸ 无明 VS. 有明；

❹ 三行 VS. 行灭（身行、语行、心行）；

❺ 六识 VS. 识灭（眼识、耳识、鼻识、舌识、身识、意识）；

❻ 六触 VS. 触灭（眼触、耳触、鼻触、舌触、身触、意触）；

❼ 六受 VS. 受灭（眼受、耳受、鼻受、舌受、身受、意受）；

❽ 三爱 VS. 爱灭（欲爱、有爱、无有爱）；

❾ 四取 VS. 取灭（欲取、见取、戒禁取、我语取）；

❿ 三有 VS. 有灭（欲有、色有、无色有）；

⓫ 四食 VS. 食灭（抟食、触食、意思食、识食）；

⓬ 动转 VS. 不动；

⓭ 有依 VS. 无依；

⓮ 无色 VS. 灭尽；

⓯ 邪见 VS. 正见；

⓰ 痛苦 VS. 快乐。

卍　　　　卍　　　　卍

二随观经 Dvayatānupassanāsutta (Snp 38, 729-771) [0~43]

第一品 ✫ 缘起 [0]

Evaṃ me sutaṃ –

如是我闻。

ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde.

一时，世尊住舍卫城东园鹿母精舍。

Tena kho pana samayena bhagavā tadahuposathe pannarase puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto abbhokāse nisinno hoti.

其时，在月圆十五斋戒日之夜晚，世尊露天而坐，比丘僧团围坐一旁。

Atha kho bhagavā tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā bhikkhū āmantesi –

然后，世尊默然环视沉默之比丘僧团，告众比丘言：

第二品 ✫ 十六对随观法门 [0]

“‘Ye te, bhikkhave, kusalā dhammā ariyā niyyānikā sambodhagāmino,

“众比丘！如此善巧之圣法，解脱贪欲、导致出离、到达自己完全觉悟。

tesaṃ vo, bhikkhave, kusalānaṃ dhammānaṃ ariyānaṃ niyyānikānaṃ sambodhagāmīnaṃ kā upanisā savanāyā’ti

‘为什么学习如此善巧之圣法，解脱贪欲、导致出离、到达自己完全觉悟耶？’

iti ce, bhikkhave, pucchitāro assu, te evamassu vacanīyā –

众比丘！若有问汝等者，汝等可如是回答彼等：

‘yāvadeva dvayatānaṃ dhammānaṃ yathābhūtaṃ ñāṇāyā’ti.

‘此无他！如其本然，为洞察二种（随观）法。’

Kiñca dvayataṃ vadetha?

‘然而，汝等怎样叙述此二种（随观法门）耶？’

第一章 ✩ 苦集 ↹ 灭道 (Snp 38, 729-732) [1~4]

(1) “Idaṃ dukkhaṃ, ayaṃ dukkhasamudayoti ayamekānupassanā.

‘此是苦受、此是苦受之收集’，此是第一种随观；

Ayaṃ dukkhanirodho, ayaṃ dukkhanirodhagāminī paṭipadāti, ayaṃ dutiyānupassanā.

‘此是苦受之灭尽、此是至苦受灭尽之道迹’，此是第二种随观。

Evaṃ sammā dvayatānupassino kho, bhikkhave, bhikkhuno

如此，众比丘！比丘具有正确之二种随观者，

appamattassa ātāpino pahitattassa viharato

勤奋努力而不放逸、住于专心致志。

dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ –

期望获得两种道果，其中一种果位：

diṭṭheva dhamme aññā,

（一）于现世之教法（期望获得）完全智（之阿罗汉果）；

sati vā upādisese anāgāmitā”ti.

（二）又若还有剩余之烦恼时，（期望获得）不还欲界之阿那含果。”

Idamavoca bhagavā.

世尊如此说完。

Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

世尊说示此已，导师又更进一步说示：

﹝第一卷 ➲﹞ 729.

① （七二九偈：）

“Ye dukkhaṃ nappajānanti,

“苦蕴无智解（若不以智慧详悉痛苦），

atho dukkhassa sambhavaṃ;

既无知苦集（既不了解痛苦之产生）；

Yattha ca sabbaso dukkhaṃ,

又于全苦蕴（又对五取蕴一切痛苦），

asesaṃ uparujjhati;

如何被灭尽（怎么彻底去把它熄灭）？

Tañca maggaṃ na jānanti,

更不详路径（也不以智慧详悉方法），

dukkhūpasamagāminaṃ.

通往苦寂止（到达平息痛苦之道路）。”

﹝第二卷 ➲﹞ 730.

② （七三○偈：）

“Cetovimuttihīnā te,

“彼弃心解脱（他已卑俗放弃心解脱），

atho paññāvimuttiyā;

以及慧解脱（以及内观智见慧解脱）；

Abhabbā te antakiriyāya,

彼不尽苦边（他不能达到终极灭苦），

te ve jātijarūpagā.

生老难度脱（不断投胎进入生老海）。”

﹝第三卷 ➲﹞ 731.

③ （七三一偈：）

“Ye ca dukkhaṃ pajānanti,

“苦蕴观智解（若内观智慧详悉痛苦），

atho dukkhassa sambhavaṃ;

既知见苦集（既照见了痛苦之产生）；

Yattha ca sabbaso dukkhaṃ,

又于全苦蕴（又对五取蕴一切痛苦），

asesaṃ uparujjhati;

如何被灭尽（怎么彻底去把它熄灭）？

Tañca maggaṃ pajānanti,

更详知路径（也得以智慧详悉方法），

dukkhūpasamagāminaṃ.

通往苦寂止（到达平息痛苦之道路）。”

﹝第四卷 ➲﹞ 732.

④ （七三二偈：）

“Cetovimuttisampannā,

“彼具心解脱（他已圆满禅定心解脱），

atho paññāvimuttiyā;

以及慧解脱（以及内观智见慧解脱）；

Bhabbā te antakiriyāya,

彼正尽苦边（他精通达到终极灭苦），

na te jātijarūpagā”ti.

生老永度脱（不再投胎进入生老海）。”

第二章 ✩ 缘生 ↹ 缘灭 (Snp 38, 733) [5]

(2) “‘Siyā aññenapi pariyāyena sammā dvayatānupassanā’ti,

“‘是否还有另一对正确之二种随观法门耶？’

iti ce, bhikkhave, pucchitāro assu;

众比丘！若人如此问者，

‘siyā’tissu vacanīyā.

应答彼等：‘有！’

Kathañca siyā?

‘然而，怎样说明有（另外二种随观法门）耶？’

Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ upadhipaccayāti, ayamekānupassanā.

‘又，任何一切苦受之出现，皆正缘于执着之再生根源’，此是第一种随观；

Upadhīnaṃ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā.

‘然而，因为对于（所缘）执着之再生根源，完全离染、灭尽无余，所以一切苦受就变成不存在’，此是第二种随观。

Evaṃ sammā…pe… athāparaṃ etadavoca satthā –

如此，众比丘！比丘具有正确之二种随观者，

勤奋努力而不放逸、住于专心致志。

期望获得两种道果，其中一种果位：

（一）于现世之教法（期望获得）完全智（之阿罗汉果）；

（二）又若还有剩余之烦恼时，（期望获得）不还欲界之阿那含果。”

世尊如此说完。

世尊说示此已，导师又更进一步说示：

﹝第五卷 ➲﹞ 733.

⑤ （七三三偈：）

“Upadhinidānā pabhavanti dukkhā,

“取着苦恼生（当依赖产生就有痛苦）！

ye keci lokasmimanekarūpā;

谁忍世浮华（花花世界是多么诱人）？

Yo ve avidvā upadhiṃ karoti,

无智何依处（不知道哪里是皈依处）？

punappunaṃ dukkhamupeti mando;

愚蠢苦再生（愚者再轮回受尽痛苦）！

Tasmā pajānaṃ upadhiṃ na kayirā,

何智无所依（谁想了知不再依赖性）？

dukkhassa jātippabhavānupassī”ti.

随观苦生处（内观看清痛苦之根源）！”

第三章 ✩ 无明 ↹ 有明 (Snp 38, 734-735) [6~7]

(3) “‘Siyā aññenapi pariyāyena sammā dvayatānupassanā’ti,

“‘是否还有另一对正确之二种随观法门耶？’

iti ce, bhikkhave, pucchitāro assu;

众比丘！若人如此问者，

‘siyā’tissu vacanīyā.

应答彼等：‘有！’

Kathañca siyā?

‘然而，怎样说明有（另外二种随观法门）耶？’

Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ avijjāpaccayāti, ayamekānupassanā.

‘又，任何一切苦受之出现，皆正缘于无智之无明根源’，此是第一种随观；

Avijjāya tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā.

‘然而，因为对于（所缘）无智之无明根源，完全离染、灭尽无余，所以一切苦受就变成不存在’，此是第二种随观。

Evaṃ sammā…pe… athāparaṃ etadavoca satthā –

如此，众比丘！比丘具有正确之二种随观者，

勤奋努力而不放逸、住于专心致志。

期望获得两种道果，其中一种果位：

（一）于现世之教法（期望获得）完全智（之阿罗汉果）；

（二）又若还有剩余之烦恼时，（期望获得）不还欲界之阿那含果。”

世尊如此说完。

世尊说示此已，导师又更进一步说示：

﹝第六卷 ➲﹞ 734.

⑥ （七三四偈：）

“Jātimaraṇasaṃsāraṃ,

“轮回生死魔（轮回苦海生老病死魔），

ye vajanti punappunaṃ;

流转不停歇（那些人一再进入流转）；

Itthabhāvaññathābhāvaṃ,

出生又死没（生死苦海中头出头没），

avijjāyeva sā gati.

无明再入胎（因为无明他进入母胎）。”

﹝第七卷 ➲﹞ 735.

⑦ （七三五偈：）

“Avijjā hāyaṃ mahāmoho,

“无明实大痴（因为无明是最大愚痴），

yenidaṃ saṃsitaṃ ciraṃ;

因此久轮转（所以长久依轮回流转）；

Vijjāgatā ca ye sattā,

有情若明了（执迷者如果明白真相），

na te gacchanti [nāgacchanti (sī. pī.)] punabbhavan”ti.

后有不再来（他们不重返母胎受生）。”

第四章 ✩ 三行 ↹ 行灭 (Snp 38, 736-738) [8~10]

(4) “Siyā aññenapi…pe… kathañca siyā?

“‘是否还有另一对正确之二种随观法门耶？’

众比丘！若人如此问者，

应答彼等：‘有！’

‘然而，怎样说明有（另外二种随观法门）耶？’

Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ saṅkhārapaccayāti, ayamekānupassanā.

‘又，任何一切苦受之出现，皆正缘于决定之诸行根源’，此是第一种随观；

Saṅkhārānaṃ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā.

‘然而，因为对于（所缘）决定之诸行根源，完全离染、灭尽无余，所以一切苦受就变成不存在’，此是第二种随观。

Evaṃ sammā…pe… athāparaṃ etadavoca satthā –

如此，众比丘！比丘具有正确之二种随观者，

勤奋努力而不放逸、住于专心致志。

期望获得两种道果，其中一种果位：

（一）于现世之教法（期望获得）完全智（之阿罗汉果）；

（二）又若还有剩余之烦恼时，（期望获得）不还欲界之阿那含果。”

世尊如此说完。

世尊说示此已，导师又更进一步说示：

﹝第八卷 ➲﹞ 736.

⑧ （七三六偈：）

“Yaṃ kiñci dukkhaṃ sambhoti,

“何因出现苦（任何痛苦所以被制造）？

sabbaṃ saṅkhārapaccayā;

无明缘诸行（无明根源和诸行助缘）；

Saṅkhārānaṃ nirodhena,

造作若灭尽（如果能寂灭一切意图），

natthi dukkhassa sambhavo.

苦蕴不再生（就不会存在五取蕴苦）。”

﹝第九卷 ➲﹞ 737.

⑨ （七三七偈：）

“Etamādīnavaṃ ñatvā,

“若知此过患（如果知道了这种危险）──

dukkhaṃ saṅkhārapaccayā;

三行伴随苦（三行是助缘让心痛苦）；

Sabbasaṅkhārasamathā,

寂止一切行（平息身语意一切造作），

saññānaṃ uparodhanā;

断除无明想（跟着寂灭无明想障碍）；

Evaṃ dukkhakkhayo hoti,

灭尽取蕴苦（不执取痛苦也就消除），

etaṃ ñatvā yathātathaṃ.

如实见真如（见到法尔自然之真理）。”

﹝第十卷 ➲﹞ 738.

⑩ （七三八偈：）

“Sammaddasā vedaguno,

“正见通极智（内观智见能开启圣慧），

sammadaññāya paṇḍitā;

贤智正见已（圣者证得内观智见后）；

Abhibhuyya mārasaṃyogaṃ,

战胜死魔结（解脱生老病死魔束缚），

na gacchanti [nāgacchanti (sī. pī.)] punabbhavan”ti.

后有不再来（从此不重返母胎受生）。”

卍　　　　卍　　　　卍

第五章 ✩ 六识 ↹ 识灭 (Snp 38, 739-740) [11~12]

(5) “Siyā aññenapi…pe… kathañca siyā?

“‘是否还有另一对正确之二种随观法门耶？’

众比丘！若人如此问者，

应答彼等：‘有！’

‘然而，怎样说明有（另外二种随观法门）耶？’

Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ viññāṇapaccayāti, ayamekānupassanā.

‘又，任何一切苦受之出现，皆正缘于理解之知识根源’，此是第一种随观；

Viññāṇassa tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā.

‘然而，因为对于（所缘）理解之知识根源，完全离染、灭尽无余，所以一切苦受就变成不存在’，此是第二种随观。

Evaṃ sammā…pe… athāparaṃ etadavoca satthā –

如此，众比丘！比丘具有正确之二种随观者，

勤奋努力而不放逸、住于专心致志。

期望获得两种道果，其中一种果位：

（一）于现世之教法（期望获得）完全智（之阿罗汉果）；

（二）又若还有剩余之烦恼时，（期望获得）不还欲界之阿那含果。”

世尊如此说完。

世尊说示此已，导师又更进一步说示：

﹝第十一卷 ➲﹞ 739.

⑪ （七三九偈：）

“Yaṃ kiñci dukkhaṃ sambhoti,

“何因出现苦（任何痛苦所以被制造）？

sabbaṃ viññāṇapaccayā;

无明缘心猿（无明根源和心识助缘）；

Viññāṇassa nirodhena,

误解若灭尽（如果能寂一切误解灭），

natthi dukkhassa sambhavo.

苦蕴不再生（就不会存在五取蕴苦）。”

﹝第十二卷 ➲﹞ 740.

⑫ （七四○偈：）

“Etamādīnavaṃ ñatvā,

“若知此过患（如果知道了这种危险）──

dukkhaṃ viññāṇapaccayā;

误解伴随苦（误解是助缘让心痛苦）；

Viññāṇūpasamā bhikkhu,

比丘意寂静（所以比丘让心意寂静），

nicchāto parinibbuto”ti.

圆满般涅槃（已不饥渴被彻底寂灭）。”

第六章 ✩ 六触 ↹ 触灭 (Snp 38, 741-742) [13~14]

(6) “Siyā aññenapi…pe… kathañca siyā?

“‘是否还有另一对正确之二种随观法门耶？’

众比丘！若人如此问者，

应答彼等：‘有！’

‘然而，怎样说明有（另外二种随观法门）耶？’

Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ phassapaccayāti, ayamekānupassanā.

‘又，任何一切苦受之出现，皆正缘于接触之触觉根源’，此是第一种随观；

Phassassa tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā.

‘然而，因为对于（所缘）接触之触觉根源，完全离染、灭尽无余，所以一切苦受就变成不存在’，此是第二种随观。

Evaṃ sammā…pe… athāparaṃ etadavoca satthā –

如此，众比丘！比丘具有正确之二种随观者，

勤奋努力而不放逸、住于专心致志。

期望获得两种道果，其中一种果位：

（一）于现世之教法（期望获得）完全智（之阿罗汉果）；

（二）又若还有剩余之烦恼时，（期望获得）不还欲界之阿那含果。”

世尊如此说完。

世尊说示此已，导师又更进一步说示：

﹝第十三卷 ➲﹞ 741.

⑬ （七四一偈：）

“Tesaṃ phassaparetānaṃ,

“六触被折磨（人们已被六触所征服），

bhavasotānusārinaṃ;

徘徊四暴流（让生命在暴流中追逐）；

Kummaggapaṭipannānaṃ,

愚者行邪道（邪行者进入错误歧路），

ārā saṃyojanakkhayo.

永难脱桎梏（这样便无法消除束缚）。”

﹝第十四卷 ➲﹞ 742.

⑭ （七四二偈：）

“Ye ca phassaṃ pariññāya,

“六触若正知（如果能完全理解六触），

aññāyupasame [paññāya upasame (syā.)] ratā;

内观悦寂静（爱好寂静勤修习内观）；

Te ve phassābhisamayā,

现见一切触（真实洞察一切之接触），

nicchātā parinibbutā”ti.

圆满般涅槃（已不饥渴被彻底寂灭）。”

第七章 ✩ 六受 ↹ 受灭 (Snp 38, 743-744) [15~16]

(7) “Siyā aññenapi…pe… kathañca siyā?

“‘是否还有另一对正确之二种随观法门耶？’

众比丘！若人如此问者，

应答彼等：‘有！’

‘然而，怎样说明有（另外二种随观法门）耶？’

Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ vedanāpaccayāti, ayamekānupassanā.

‘又，任何一切苦受之出现，皆正缘于经验之感受根源’，此是第一种随观；

Vedanānaṃ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā.

‘然而，因为对于（所缘）经验之感受根源，完全离染、灭尽无余，所以一切苦受就变成不存在’，此是第二种随观。

Evaṃ sammā…pe… athāparaṃ etadavoca satthā –

如此，众比丘！比丘具有正确之二种随观者，

勤奋努力而不放逸、住于专心致志。

期望获得两种道果，其中一种果位：

（一）于现世之教法（期望获得）完全智（之阿罗汉果）；

（二）又若还有剩余之烦恼时，（期望获得）不还欲界之阿那含果。”

世尊如此说完。

世尊说示此已，导师又更进一步说示：

﹝第十五卷 ➲﹞ 743.

⑮ （七四三偈：）

“Sukhaṃ vā yadi vā dukkhaṃ,

“无论乐或苦（若有快乐也就有痛苦），

adukkhamasukhaṃ saha;

不苦又不乐（以及不痛苦也不快乐）；

Ajjhattañca bahiddhā ca,

内法与外法（从内六处乃至外六处），

yaṃ kiñci atthi veditaṃ.

何物不感受（有何事物不能被感受）？”

﹝第十六卷 ➲﹞ 744.

⑯ （七四四偈：）

“Etaṃ dukkhanti ñatvāna,

“苦蕴须当知（当痛苦发生马上洞察）──

mosadhammaṃ palokinaṃ [palokitaṃ (sī.)];

虚伪破灭法（不外虚妄毁灭一切法）；

Phussa phussa vayaṃ passaṃ,

触触观坏空（照见接触时立即消失），

evaṃ tattha vijānati [virajjati (ka. sī.)];

其中离贪染（观察离开感受无贪着）；

Vedanānaṃ khayā bhikkhu,

比丘灭尽受（比丘所以能寂灭感受），

nicchāto parinibbuto”ti.

圆满般涅槃（已不饥渴被彻底寂灭）。”

第八章 ✩ 三爱 ↹ 爱灭 (Snp 38, 745-746) [17~18]

(8) “Siyā aññenapi…pe… kathañca siyā?

“‘是否还有另一对正确之二种随观法门耶？’

众比丘！若人如此问者，

应答彼等：‘有！’

‘然而，怎样说明有（另外二种随观法门）耶？’

Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ taṇhāpaccayāti, ayamekānupassanā.

‘又，任何一切苦受之出现，皆正缘于狂热之渴爱根源’，此是第一种随观；

Taṇhāya tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā.

‘然而，因为对于（所缘）狂热之渴爱根源，完全离染、灭尽无余，所以一切苦受就变成不存在’，此是第二种随观。

Evaṃ sammā…pe… athāparaṃ etadavoca satthā –

如此，众比丘！比丘具有正确之二种随观者，

勤奋努力而不放逸、住于专心致志。

期望获得两种道果，其中一种果位：

（一）于现世之教法（期望获得）完全智（之阿罗汉果）；

（二）又若还有剩余之烦恼时，（期望获得）不还欲界之阿那含果。”

世尊如此说完。

世尊说示此已，导师又更进一步说示：

﹝第十七卷 ➲﹞ 745.

⑰ （七四五偈：）

“Taṇhādutiyo puriso,

“无明伴渴爱（人们无明伴随着渴爱），

dīghamaddhāna saṃsaraṃ;

轮回长劫转（长久时间仍继续旅行）；

Itthabhāvaññathābhāvaṃ,

出生又死没（生死苦海中头出头没），

saṃsāraṃ nātivattati.

无法胜轮回（正到处流转无法超越）。”

﹝第十八卷 ➲﹞ 746.

⑱ （七四六偈：）

“Etamādīnavaṃ ñatvā,

“若知此过患（如果知道了这种危险）──

taṇhaṃ [taṇhā (bahūsu) itivuttake 15 passitabbaṃ] dukkhassa sambhavaṃ;

渴爱生出苦（狂热贪爱会制造痛苦）；

Vītataṇho anādāno,

离爱则无取（摒弃贪爱就不会执着），

sato bhikkhu paribbaje”ti.

比丘智行道（比丘满足地智慧行道）。”

第九章 ✩ 四取 ↹ 取灭 (Snp 38, 747-748) [19~20]

(9) “Siyā aññenapi…pe… kathañca siyā?

“‘是否还有另一对正确之二种随观法门耶？’

众比丘！若人如此问者，

应答彼等：‘有！’

‘然而，怎样说明有（另外二种随观法门）耶？’

Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ upādānapaccayāti, ayamekānupassanā.

‘又，任何一切苦受之出现，皆正缘于紧抓之取着根源’，此是第一种随观；

Upādānānaṃ [upādānassa (syā. ka.)] tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā.

‘然而，因为对于（所缘）紧抓之取着根源，完全离染、灭尽无余，所以一切苦受就变成不存在’，此是第二种随观。

Evaṃ sammā…pe… athāparaṃ etadavoca satthā –

如此，众比丘！比丘具有正确之二种随观者，

勤奋努力而不放逸、住于专心致志。

期望获得两种道果，其中一种果位：

（一）于现世之教法（期望获得）完全智（之阿罗汉果）；

（二）又若还有剩余之烦恼时，（期望获得）不还欲界之阿那含果。”

世尊如此说完。

世尊说示此已，导师又更进一步说示：

﹝第十九卷 ➲﹞ 747.

⑲ （七四七偈：）

“Upādānapaccayā bhavo,

“四取缘三有（四种取着缘三种拥有），

bhūto dukkhaṃ nigacchati;

有取遭受苦（拥有我者必走向痛苦）；

Jātassa maraṇaṃ hoti,

生者必有死（得到出生必经验死亡），

eso dukkhassa sambhavo.

苦蕴缘再生（愚痴者流转五取蕴苦）。”

﹝第二十卷 ➲﹞ 748.

⑳ （七四八偈：）

“Tasmā upādānakkhayā,

“取灭故有灭（熄灭取着则熄灭拥有），

sammadaññāya paṇḍitā;

圣贤完全智（明智者勤修内观智慧）；

Jātikkhayaṃ abhiññāya,

全面见无生（他亲证取着不再生起），

na gacchanti punabbhavan”ti.

后有不再来（从此不重返母胎受生）。”

第十章 ✩ 三有 ↹ 有灭 (Snp 38, 749-751) [21~23]

(10) “Siyā aññenapi…pe… kathañca siyā?

“‘是否还有另一对正确之二种随观法门耶？’

众比丘！若人如此问者，

应答彼等：‘有！’

‘然而，怎样说明有（另外二种随观法门）耶？’

Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ ārambhapaccayāti, ayamekānupassanā.

‘又，任何一切苦受之出现，皆正缘于拥有感官之引诱伤害根源’，此是第一种随观；

Ārambhānaṃ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā.

‘然而，因为对于（所缘）拥有感官之引诱伤害根源，完全离染、灭尽无余，所以一切苦受就变成不存在’，此是第二种随观。

Evaṃ sammā…pe… athāparaṃ etadavoca satthā –

如此，众比丘！比丘具有正确之二种随观者，

勤奋努力而不放逸、住于专心致志。

期望获得两种道果，其中一种果位：

（一）于现世之教法（期望获得）完全智（之阿罗汉果）；

（二）又若还有剩余之烦恼时，（期望获得）不还欲界之阿那含果。”

世尊如此说完。

世尊说示此已，导师又更进一步说示：

﹝第二十一卷 ➲﹞ 749.

㉑ （七四九偈：）

“Yaṃ kiñci dukkhaṃ sambhoti,

“何因出现苦（任何痛苦所以被制造）？

sabbaṃ ārambhapaccayā;

无明缘伤害（无明根源和杀害助缘）；

Ārambhānaṃ nirodhena,

破坏若灭尽（如果寂灭感官与伤害），

natthi dukkhassa sambhavo.

苦蕴不再生（就不会存在五取蕴苦）。”

﹝第二十二卷 ➲﹞ 750.

㉒ （七五○偈：）

“Etamādīnavaṃ ñatvā,

“若知此过患（如果知道了这种危险）──

dukkhaṃ ārambhapaccayā;

破坏伴随苦（杀害是助缘让心痛苦）；

Sabbārambhaṃ paṭinissajja,

舍离一切害（抛弃感官之一切伤害），

anārambhe vimuttino.

无害般涅槃（由不被杀害获得解脱）。”

﹝第二十三卷 ➲﹞ 751.

㉓ （七五一偈：）

“Ucchinnabhavataṇhassa,

“有爱已破坏（已切断拥有感官渴求），

santacittassa bhikkhuno;

比丘心寂静（比丘心境既获得平静）；

Vikkhīṇo [vitiṇṇo (sī.)] jātisaṃsāro,

灭度生死轮（轮回再生被完全破坏），

natthi tassa punabbhavo”ti.

后有不再来（他不再重返母胎受生）。”

卍　　　　卍　　　　卍

第十一章 ✩ 四食 ↹ 食灭 (Snp 38, 752-754) [24~26]

(11) “Siyā aññenapi…pe… kathañca siyā?

“‘是否还有另一对正确之二种随观法门耶？’

众比丘！若人如此问者，

应答彼等：‘有！’

‘然而，怎样说明有（另外二种随观法门）耶？’

Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ āhārapaccayāti, ayamekānupassanā.

‘又，任何一切苦受之出现，皆正缘于增益之食物根源’，此是第一种随观；

Āhārānaṃ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā.

‘然而，因为对于（所缘）增益之食物根源，完全离染、灭尽无余，所以一切苦受就变成不存在’，此是第二种随观。

Evaṃ sammā…pe… athāparaṃ etadavoca satthā –

如此，众比丘！比丘具有正确之二种随观者，

勤奋努力而不放逸、住于专心致志。

期望获得两种道果，其中一种果位：

（一）于现世之教法（期望获得）完全智（之阿罗汉果）；

（二）又若还有剩余之烦恼时，（期望获得）不还欲界之阿那含果。”

世尊如此说完。

世尊说示此已，导师又更进一步说示：

﹝第二十四卷 ➲﹞ 752.

㉔ （七五二偈：）

“Yaṃ kiñci dukkhaṃ sambhoti,

“何因出现苦（任何痛苦所以被制造）？

sabbaṃ āhārapaccayā;

无明缘食物（无明根源和四食助缘）；

Āhārānaṃ nirodhena,

营养若灭尽（如果能寂灭依靠食物），

natthi dukkhassa sambhavo.

苦蕴不再生（就不会存在五取蕴苦）。”

﹝第二十五卷 ➲﹞ 753.

㉕ （七五三偈：）

“Etamādīnavaṃ ñatvā,

“若知此过患（如果知道了这种危险）──

dukkhaṃ āhārapaccayā;

食物伴随苦（营养是助缘让心痛苦）；

Sabbāhāraṃ pariññāya,

四食若正知（如果能完全理解四食），

sabbāhāramanissito.

勿依靠诸食（不依赖积聚增益食物）。”

﹝第二十六卷 ➲﹞ 754.

㉖ （七五四偈：）

“Ārogyaṃ sammadaññāya,

“完全智无病（勤修内观者健康无病），

āsavānaṃ parikkhayā;

漏流已遍尽（已寂灭所有漏流烦恼）；

Saṅkhāya sevī dhammaṭṭho,

法住四依戒（思量四依后证法住智），

saṅkhyaṃ [saṅkhaṃ (sī. pī.)] nopeti vedagū”ti.

极智不入数（肉身若坏不入生身数）。”

卍　　　　卍　　　　卍

第十二章 ✩ 动转 ↹ 不动 (Snp 38, 755-756) [27~28]

(12) “Siyā aññenapi…pe… kathañca siyā?

“‘是否还有另一对正确之二种随观法门耶？’

众比丘！若人如此问者，

应答彼等：‘有！’

‘然而，怎样说明有（另外二种随观法门）耶？’

Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ iñjitapaccayāti, ayamekānupassanā.

‘又，任何一切苦受之出现，皆正缘于犹豫不定之动转根源’，此是第一种随观；

Iñjitānaṃ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā.

‘然而，因为对于（所缘）犹豫不定之动转根源，完全离染、灭尽无余，所以一切苦受就变成不存在’，此是第二种随观。

Evaṃ sammā…pe… athāparaṃ etadavoca satthā –

如此，众比丘！比丘具有正确之二种随观者，

勤奋努力而不放逸、住于专心致志。

期望获得两种道果，其中一种果位：

（一）于现世之教法（期望获得）完全智（之阿罗汉果）；

（二）又若还有剩余之烦恼时，（期望获得）不还欲界之阿那含果。”

世尊如此说完。

世尊说示此已，导师又更进一步说示：

﹝第二十七卷 ➲﹞ 755.

㉗ （七五五偈：）

“Yaṃ kiñci dukkhaṃ sambhoti,

“何因出现苦（任何痛苦所以被制造）？

sabbaṃ iñjitapaccayā;

无明缘动转（无明根源和犹豫助缘）；

Iñjitānaṃ nirodhena,

动转若灭尽（如果能寂灭一切犹豫），

natthi dukkhassa sambhavo.

苦蕴不再生（就不会存在五取蕴苦）。”

﹝第二十八卷 ➲﹞ 756.

㉘ （七五六偈：）

“Etamādīnavaṃ ñatvā,

“若知此过患（如果知道了这种危险）──

dukkhaṃ iñjitapaccayā;

动转伴随苦（犹豫是助缘让心痛苦）；

Tasmā hi ejaṃ vossajja,

故彼弃动贪（所以他已经摒弃犹豫），

saṅkhāre uparundhiya;

除灭诸造作（让身语意习惯性停止）；

Anejo anupādāno,

不动亦无取（既不动贪爱也无取着），

sato bhikkhu paribbaje”ti.

比丘智行道（比丘满足地智慧行道）。”

第十三章 ✩ 有依 ↹ 无依 (Snp 38, 757-758) [29~30]

(13) “Siyā aññenapi…pe… kathañca siyā?

“‘是否还有另一对正确之二种随观法门耶？’

众比丘！若人如此问者，

应答彼等：‘有！’

‘然而，怎样说明有（另外二种随观法门）耶？’

Nissitassa calitaṃ hotīti, ayamekānupassanā.

‘已有所依靠者，他才会 被动摇’，此是第一种随观；

Anissito na calatīti, ayaṃ dutiyānupassanā.

‘已无所依靠者，他才不被动摇’，此是第二种随观。

Evaṃ sammā…pe… athāparaṃ etadavoca satthā –

如此，众比丘！比丘具有正确之二种随观者，

勤奋努力而不放逸、住于专心致志。

期望获得两种道果，其中一种果位：

（一）于现世之教法（期望获得）完全智（之阿罗汉果）；

（二）又若还有剩余之烦恼时，（期望获得）不还欲界之阿那含果。”

世尊如此说完。

世尊说示此已，导师又更进一步说示：

﹝第二十九卷 ➲﹞ 757.

㉙ （七五七偈：）

“Anissito na calati,

“无依无动摇（无所依赖之人不躁动），

nissito ca upādiyaṃ;

有依有取着（有所依赖也就有取着）；

Itthabhāvaññathābhāvaṃ,

出生又死没（生死苦海中头出头没），

saṃsāraṃ nātivattati.

无法胜轮回（正到处流转无法超越）。”

﹝第三十卷 ➲﹞ 758.

㉚ （七五八偈：）

“Etamādīnavaṃ ñatvā,

“若知此过患（如果知道了这种危险）──

nissayesu mahabbhayaṃ;

依止大怖畏（凡是依赖必生大恐惧）；

Anissito anupādāno,

无依无取着（无所依赖才不会取着），

sato bhikkhu paribbaje”ti.

比丘智行道（比丘满足地智慧行道）。”

卍　　　　卍　　　　卍

第十四章 ✩ 无色 ↹ 灭尽 (Snp 38, 759-760) [31~32]

(14) “Siyā aññenapi…pe… kathañca siyā?

“‘是否还有另一对正确之二种随观法门耶？’

众比丘！若人如此问者，

应答彼等：‘有！’

‘然而，怎样说明有（另外二种随观法门）耶？’

Rūpehi, bhikkhave, arūpā [āruppā (sī. pī.)] santatarāti, ayamekānupassanā.

‘依于无色禅之寂静，远比色界禅更为度脱’，此是第一种随观；

Arūpehi nirodho santataroti, ayaṃ dutiyānupassanā.

‘依于灭尽定之寂静，远比无色禅更为度脱’，此是第二种随观。

Evaṃ sammā…pe… athāparaṃ etadavoca satthā –

如此，众比丘！比丘具有正确之二种随观者，

勤奋努力而不放逸、住于专心致志。

期望获得两种道果，其中一种果位：

（一）于现世之教法（期望获得）完全智（之阿罗汉果）；

（二）又若还有剩余之烦恼时，（期望获得）不还欲界之阿那含果。”

世尊如此说完。

世尊说示此已，导师又更进一步说示：

﹝第三十一卷 ➲﹞ 759.

㉛ （七五九偈：）

“Ye ca rūpūpagā sattā,

“有情生色界（众生不但沉迷于色相），

ye ca arūpaṭṭhāyino [āruppavāsino (sī. pī.)];

又生无色界（又执着不实在无色相）；

Nirodhaṃ appajānantā,

转生不知灭（他们不洞察随观寂灭），

āgantāro punabbhavaṃ.

后有又再来（还要回来入母胎受生）。”

﹝第三十二卷 ➲﹞ 760.

㉜ （七六○偈：）

“Ye ca rūpe pariññāya,

“若遍知色界（既已完全了知形色相），

arūpesu asaṇṭhitā [susaṇṭhitā (sī. syā. pī.)];

不执无色界（而又不执着非形色相）；

Nirodhe ye vimuccanti,

寂灭者解脱（他们在涅槃界被释放），

te janā maccuhāyino”ti.

彼智胜死魔（智者生命已战胜死神）。”

第十五章 ✩ 邪见 ↹ 正见 (Snp 38, 761-763) [33~35]

(15) “Siyā aññenapi…pe… kathañca siyā?

“‘是否还有另一对正确之二种随观法门耶？’

众比丘！若人如此问者，

应答彼等：‘有！’

‘然而，怎样说明有（另外二种随观法门）耶？’

Yaṃ, bhikkhave, sadevakassa lokassa

凡是，众比丘！‘于此（人天八众中──）

⑴ 天界（忉利天众、以及其上），

samārakassa

⑵ 魔界，

sabrahmakassa

⑶ 梵界，

sassamaṇabrāhmaṇiyā

⑷ 沙门，

⑸ 婆罗门，

pajāya

⑹ 人类（刹帝利众、居士众等），

sadevamanussāya

⑺ 天神（四大王天、以及其下），

⑻ 非人（天龙八部等一切众生）；

idaṃ saccanti upanijjhāyitaṃ

正考虑着：“这是真理！”

tadamariyānaṃ etaṃ musāti yathābhūtaṃ sammappaññāya sudiṭṭhaṃ, ayamekānupassanā.

但诸圣者，如其本然！以完全之正慧彻见：“这是迷失！”’，此是第一种随观；

Yaṃ, bhikkhave, sadevakassa…pe… sadevamanussāya

凡是，众比丘！‘于此（人天八众中──）

⑴ 天界（忉利天众、以及其上），

⑵ 魔界，

⑶ 梵界，

⑷ 沙门，

⑸ 婆罗门，

⑹ 人类（刹帝利众、居士众等），

⑺ 天神（四大王天、以及其下），

⑻ 非人（天龙八部等一切众生）；

idaṃ musāti upanijjhāyitaṃ,

正考虑着：“这是迷失！”

tadamariyānaṃ etaṃ saccanti yathābhūtaṃ sammappaññāya sudiṭṭhaṃ, ayaṃ dutiyānupassanā.

但诸圣者，如其本然！以完全之正慧彻见：“这是真理！”’，此是第二种随观。

Evaṃ sammā…pe… athāparaṃ etadavoca satthā –

如此，众比丘！比丘具有正确之二种随观者，

勤奋努力而不放逸、住于专心致志。

期望获得两种道果，其中一种果位：

（一）于现世之教法（期望获得）完全智（之阿罗汉果）；

（二）又若还有剩余之烦恼时，（期望获得）不还欲界之阿那含果。”

世尊如此说完。

世尊说示此已，导师又更进一步说示：

﹝第三十三卷 ➲﹞ 761.

㉝ （七六一偈：）

“Anattani attamāniṃ [attamānī (syā.), attamānaṃ (pī. ka.)],

“无我迷有我（把无我相认作是有我），

passa lokaṃ sadevakaṃ;

世人望天堂（请看不论天上或人间）；

Niviṭṭhaṃ nāmarūpasmiṃ,

执著名色想（都生活在心物惯性中），

idaṃ saccanti maññati.

憍慢为真理（把自以为是当作真理）。”

﹝第三十四卷 ➲﹞ 762.

㉞ （七六二偈：）

“Yena yena hi maññanti,

“处处生憍慢（因为以憍慢心来评价），

tato taṃ hoti aññathā;

因此思惟我（所以都认为有一个我）；

Tañhi tassa musā hoti,

渴爱诸幻境（他又贪着假我之境界），

mosadhammañhi ittaraṃ.

虚妄法无常（沉迷于变幻事物当中）。”

﹝第三十五卷 ➲﹞ 763.

㉟ （七六三偈：）

“Amosadhammaṃ nibbānaṃ,

“涅槃法非空（涅槃并不像虚妄事物），

tadariyā saccato vidū;

洞察四圣谛（圣人真正懂得四圣谛）；

Te ve saccābhisamayā,

内观证真理（他们修内观见到真实），

nicchātā parinibbutā”ti.

圆满般涅槃（已不饥渴被彻底寂灭）。”

卍　　　　卍　　　　卍

第十六章 ✩ 痛苦 ↹ 快乐 (Snp 38, 764-771) [36~43]

(16) “‘Siyā aññenapi pariyāyena sammā dvayatānupassanā’ti,

“‘是否还有另一对正确之二种随观法门耶？’

iti ce, bhikkhave, pucchitāro assu;

众比丘！若人如此问者，

‘siyā’tissu vacanīyā.

应答彼等：‘有！’

Kathañca siyā?

‘然而，怎样说明有（另外二种随观法门）耶？’

Yaṃ, bhikkhave, sadevakassa lokassa

凡是，众比丘！‘于此（人天八众中──）

⑴ 天界（忉利天众、以及其上），

samārakassa

⑵ 魔界，

sabrahmakassa

⑶ 梵界，

sassamaṇabrāhmaṇiyā

⑷ 沙门，

⑸ 婆罗门，

pajāya

⑹ 人类（刹帝利众、居士众等），

sadevamanussāya

⑺ 天神（四大王天、以及其下），

⑻ 非人（天龙八部等一切众生）；

idaṃ sukhanti upanijjhāyitaṃ,

正考虑着：“这是快乐！”

tadamariyānaṃ etaṃ dukkhanti yathābhūtaṃ sammappaññāya sudiṭṭhaṃ, ayamekānupassanā.

但诸圣者，如其本然！以完全之正慧彻见：“这是痛苦！”’，此是第一种随观；

Yaṃ, bhikkhave, sadevakassa…pe… sadevamanussāya

凡是，众比丘！‘于此（人天八众中──）

⑴ 天界（忉利天众、以及其上），

⑵ 魔界，

⑶ 梵界，

⑷ 沙门，

⑸ 婆罗门，

⑹ 人类（刹帝利众、居士众等），

⑺ 天神（四大王天、以及其下），

⑻ 非人（天龙八部等一切众生）；

idaṃ dukkhanti upanijjhāyitaṃ

正考虑着：“这是痛苦！”

tadamariyānaṃ etaṃ sukhanti yathābhūtaṃ sammappaññāya sudiṭṭhaṃ, ayaṃ dutiyānupassanā.

但诸圣者，如其本然！以完全之正慧彻见：“这是快乐！”’，此是第二种随观。

Evaṃ sammā dvayatānupassino kho, bhikkhave, bhikkhuno

如此，众比丘！比丘具有正确之二种随观者，

appamattassa ātāpino pahitattassa viharato

勤奋努力而不放逸、住于专心致志。

dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ –

期望获得两种道果，其中一种果位：

diṭṭheva dhamme aññā,

（一）于现世之教法（期望获得）完全智（之阿罗汉果）；

sati vā upādisese anāgāmitāti.

（二）又若还有剩余之烦恼时，（期望获得）不还欲界之阿那含果。”

Idamavoca bhagavā.

世尊如此说完。

Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

世尊说示此已，导师又更进一步说示：

﹝第三十六卷 ➲﹞ 764.

㊱ （七六四偈：）

“Rūpā saddā rasā gandhā,

“色声寻味香（众生依色声香味追求），

phassā dhammā ca kevalā;

触及一切法（又依接触沉迷一切法）；

Iṭṭhā kantā manāpā ca,

可爱又适意（真是可爱又愉快称意），

yāvatatthīti vuccati.

唯说此真实（夸说这才是唯一现实）。”

﹝第三十七卷 ➲﹞ 765.

㊲ （七六五偈：）

“Sadevakassa lokassa,

“世人望天堂（请看不论天上或人间），

ete vo sukhasammatā;

深信彼极乐（都热切盼望极乐世界）；

Yattha cete nirujjhanti,

何处不坏灭（再看哪里不解散消失）？

taṃ nesaṃ dukkhasammataṃ.

便思此极苦（都认为应该逃避苦患）。”

﹝第三十八卷 ➲﹞ 766.

㊳ （七六六偈：）

“Sukhanti diṭṭhamariyehi,

“享乐非圣见（圣人不见放逸是享乐），

sakkāyassuparodhanaṃ;

有身必坏苦（凡夫五蕴身不免老死）；

Paccanīkamidaṃ hoti,

愚人颠倒想（妄想把痛苦看成快乐），

sabbalokena passataṃ.

依边见一切（以世俗边见看待万物）。”

﹝第三十九卷 ➲﹞ 767.

㊴ （七六七偈：）

“Yaṃ pare sukhato āhu,

“凡夫所言乐（凡是众生误认为快乐），

tadariyā āhu dukkhato;

圣人称是苦（圣者洞察真相说痛苦）；

Yaṃ pare dukkhato āhu,

凡夫所言苦（凡是众生误认为痛苦），

tadariyā sukhato vidū.

圣人知是乐（圣者洞察真相知快乐）。”

﹝第四十卷 ➲﹞ 768.

㊵ （七六八偈：）

“Passa dhammaṃ durājānaṃ,

“见佛深远法（请看缘起甚深之佛法），

sampamūḷhetthaviddasu [sampamūḷhettha aviddasu (sī. pī.), sammūḷhettha aviddasu (?)];

凡夫入迷惑（愚人深感困惑陷迷乱）；

Nivutānaṃ tamo hoti,

已被无明障（已被无知阴暗所遮蔽），

andhakāro apassataṃ.

黑暗无所见（盲目所以不看见真理）。”

﹝第四十一卷 ➲﹞ 769.

㊶ （七六九偈：）

“Satañca vivaṭaṃ hoti,

“涅槃门已开（导师已打开涅槃大门），

āloko passatāmiva;

佛光破无明（请看智慧佛光去黑暗）；

Santike na vijānanti,

智见四念住（法智近咫尺非不相识），

maggā dhammassa kovidā.

内观行道迹（精通八正道实践佛法）。”

﹝第四十二卷 ➲﹞ 770.

㊷ （七七○偈：）

“Bhavarāgaparetehi,

“人被有贪败（众生被有贪随眠系缚），

bhavasotānusāribhi;

徘徊有暴流（反复追逐再生之洪流）；

Māradheyyānupannehi,

受魔所宰制（已随着进入魔王领域），

nāyaṃ dhammo susambudho.

非法无正觉（邪行者无法理解正法）。”

﹝第四十三卷 ➲﹞ 771.

㊸ （七七一偈：）

“Ko nu aññatramariyehi,

“何佛别处求（何必追寻他方圣者呢）？

padaṃ sambuddhumarahati;

谁遇正觉句（谁已经洞察正觉法句）？

Yaṃ padaṃ sammadaññāya,

谁醒类智句（谁已经通晓类智法句）？

parinibbanti anāsavā”ti.

漏尽般涅槃（摆脱漏流者圆满涅槃）。”

Idamavoca bhagavā.

世尊如此说完。

第三品 ✫ 结语 [43]

Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

彼等比丘心满意足、欢喜信受世尊之所说！

Imasmiṃ ca [imasmiṃ kho (sī.)] pana veyyākaraṇasmiṃ bhaññamāne saṭṭhimattānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsūti.

又，（世尊）宣说此教法，彼等六十位比丘闻法已，其心无所取着，已由诸漏获得解脱。

Dvayatānupassanāsuttaṃ dvādasamaṃ niṭṭhitaṃ.

二随观经 ～大品‧第十二经终

～《经集‧大品‧Dvayatānupassanāsutta 二随观经》(Snp 38, 729-771)

卍　　　　卍　　　　卍

Tassuddānaṃ –

此经（四三偈）摄颂曰：

Saccaṃ upadhi avijjā ca,

（七二九～七三五偈）谛依与无明，

saṅkhāre viññāṇapañcamaṃ;

（七三六～七四○偈）诸行第五识；

Phassavedaniyā taṇhā,

（七四一～七四六偈）触诸受渴爱，

upādānārambhaāhārā;

（七四七～七五四偈）取拥有诸食；

Iñjitaṃ calitaṃ rūpaṃ,

（七五五～七六○偈）动转动摇色，

saccaṃ dukkhena soḷasāti.

（七六一～七七一偈）真理苦十六。

Mahāvaggo tatiyo niṭṭhito.

大品 ～经集‧第三品终

卍　　　　卍　　　　卍

Tassuddānaṃ –

此品（十二经）摄颂曰：

Pabbajjā ca padhānañca,

（一）出家经、（二）精勤经，

subhāsitañca sundari;

（三）妙语经、（四）孙陀利经；

Māghasuttaṃ sabhiyo ca,

（五）摩伽经、（六）娑毗耶经，

selo sallañca vuccati.

（七）施罗经、（八）箭经。

Vāseṭṭho cāpi kokāli,

（九）婆私吒经、（十）拘迦利经，

nālako dvayatānupassanā;

（十一）那罗迦经；

Dvādasetāni suttāni,

（十二）二随观经，

mahāvaggoti vuccatīti.

称之为大品。

☸*********************************************************************

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2567.8.10 菩提僧团 更新】

【佛历 2558.8.29 心 法师 修订】

❤～～～～～～～～～～～～～～～～～～～～～～～❤

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《5》Suttanipātapāḷi 经集 (Snp 1-73, 1-1155)/4. Aṭṭhakavagga 八颂经品 (Snp 39-54, 772-981)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.1 Kāmasutta 欲爱经 (Snp 39, 772-777)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Aṭṭhakavaggo

1. Kāmasuttaṃ

772.

Kāmaṃ kāmayamānassa, tassa ce taṃ samijjhati;

Addhā pītimano hoti, laddhā macco yadicchati.

☸---------------------------------------------------------------------

第四品 八颂经

第一章 欲爱经

他追求欲爱，心满意足，肯定感到高兴，因为实现了凡人的愿望。

☸.....................................................................

四 义品

一 欲经

欲求欲对象 若彼已有成

人得所欲者 确然彼心喜 （一）

☸.....................................................................

☸*********************************************************************

773.

Tassa ce kāmayānassa [kāmayamānassa (ka.)], chandajātassa jantuno;

Te kāmā parihāyanti, sallaviddhova ruppati.

☸---------------------------------------------------------------------

如果他满怀渴望，追求欲爱，却未能如愿，他就会感到痛苦，犹如利箭穿身。

☸.....................................................................

如果人有此欲望， 生起了此欲望者，

他的那些欲望失落时， 就痛苦得像被箭射中。 (二)

☸.....................................................................

☸*********************************************************************

774.

Yo kāme parivajjeti, sappasseva padā siro;

Somaṃ [so imaṃ (sī. pī.)] visattikaṃ loke, sato samativattati.

☸---------------------------------------------------------------------

避开欲爱，犹如（用脚）避开蛇头，这样有正念的人就能超越世上的这种执着。

☸.....................................................................

迴避各种欲望的人， 就像用脚避开蛇头；

对于世间的贪爱执着， 保持正念就能真正超越。 (三)

☸.....................................................................

☸*********************************************************************

775.

Khettaṃ vatthuṃ hiraññaṃ vā, gavassaṃ [gavāssaṃ (sī. syā. pī.)] dāsaporisaṃ;

Thiyo bandhū puthu kāme, yo naro anugijjhati.

☸---------------------------------------------------------------------

他贪求种种欲爱：田地、房产、金子、牛、马、仆人、妇女、亲属；

☸.....................................................................

田地房产或黄金， 牛马仆人与佣工；

妇女亲属众多欲， 若有世人沉溺中。 (四)

☸.....................................................................

☸*********************************************************************

776.

Abalā naṃ balīyanti, maddantenaṃ parissayā;

Tato naṃ dukkhamanveti, nāvaṃ bhinnamivodakaṃ.

☸---------------------------------------------------------------------

这些（欲望对象）虽然无力，却能征服他，危难折磨他，于是痛苦跟随他，犹如河水涌入破船。

☸.....................................................................

无力的（欲望）征服他， 危难将他来摧折；

于是痛苦跟随着他， 像水涌入破漏的船。 (五)

☸.....................................................................

☸*********************************************************************

777.

Tasmā jantu sadā sato, kāmāni parivajjaye;

Te pahāya tare oghaṃ, nāvaṃ sitvāva [siñcitvā (sī.)] pāragūti.

Kāmasuttaṃ paṭhamaṃ niṭṭhitaṃ.

☸---------------------------------------------------------------------

因此，世人应当永远保持正念，避开各种欲爱；舍弃它们，（就像）舀出船中的积水，渡过（烦恼的）河流，到达彼岸。

☸.....................................................................

因此世人常具正念， 应当迴避各种欲望；

舍弃它们渡过暴流， 像舀出船中积水到达彼岸。 (六)

欲经 终

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《5》Suttanipātapāḷi 经集 (Snp 1-73, 1-1155)/4. Aṭṭhakavagga 八颂经品 (Snp 39-54, 772-981)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.2 Guhaṭṭhakasutta 窟八偈经 (Snp 40, 778-785)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

2. Guhaṭṭhakasuttaṃ

778.

Satto guhāyaṃ bahunābhichanno, tiṭṭhaṃ naro mohanasmiṃ pagāḷho;

Dūre vivekā hi tathāvidho so, kāmā hi loke na hi suppahāyā.

☸---------------------------------------------------------------------

第二章 洞窟八颂经

一个执着于（身）窟、被众多（烦恼）遮蔽的人，停留在深深的愚痴中；这样的人远离（真正的）隐居/远离，因为世间的欲爱确实难以舍弃。

☸.....................................................................

二 窟八偈经

执着于（身）窟多被遮蔽， 人停留在深深的愚痴中；

这样的人远离隐逸， 世间的欲爱实在难舍弃。 (一)

☸.....................................................................

☸*********************************************************************

779.

Icchānidānā bhavasātabaddhā, te duppamuñcā na hi aññamokkhā;

Pacchā pure vāpi apekkhamānā, imeva kāme purimeva jappaṃ.

☸---------------------------------------------------------------------

以欲求为因，被生存之乐束缚，他们难以解脱，也无法由他人解脱；他们总是期望着未来或过去，贪求着现在和以前的欲爱。

☸.....................................................................

欲求为缘，为生存乐束缚， 他们难以解脱，非他人能解脱；

总是期望着未来或过去， 贪求着今时与往昔的欲爱。 (二)

☸.....................................................................

☸*********************************************************************

780.

Kāmesu giddhā pasutā pamūḷhā, avadāniyā te visame niviṭṭhā;

Dukkhūpanītā paridevayanti, kiṃsū bhavissāma ito cutāse.

☸---------------------------------------------------------------------

贪求、沉迷、陶醉于欲爱，吝啬，陷入邪途，这样的人被痛苦逼近时，悲叹道：“我们从这里死后，将会变成什么呢？”

☸.....................................................................

对诸欲贪婪、沉迷、陶醉， 吝啬且执着于邪途；

被痛苦逼近时悲叹： “我们死后将变成什么？” (三)

☸.....................................................................

☸*********************************************************************

781.

Tasmā hi sikkhetha idheva jantu, yaṃ kiñci jaññā visamanti loke;

Na tassa hetū visamaṃ careyya, appañhidaṃ jīvitamāhu dhīrā.

☸---------------------------------------------------------------------

因此，世人就在此生学习吧，了知世上任何不正当的事；不应为了那些（欲望）而行不正当之事，智者们说生命是短暂的。

☸.....................................................................

因此世人应在此生学习， 了知世间任何不正之事；

不因它而行不正当之事， 智者说此生命实短暂。 (四)

☸.....................................................................

☸*********************************************************************

782.

Passāmi loke pariphandamānaṃ, pajaṃ imaṃ taṇhagataṃ bhavesu;

Hīnā narā maccumukhe lapanti, avītataṇhāse bhavābhavesu.

☸---------------------------------------------------------------------

我看见世上（众生）在（欲望中）颤抖，这些人执着于各种生存状态；卑劣的人们在死亡面前哀号，他们对各种存在状态的渴爱尚未断除。

☸.....................................................................

我见世间众生颤抖， 这些人深陷于对生存的渴爱；

卑劣的人面临死亡哀号， 对各种存在的渴爱未断除。 (五)

☸.....................................................................

☸*********************************************************************

783.

Mamāyite passatha phandamāne, maccheva appodake khīṇasote;

Etampi disvā amamo careyya, bhavesu āsattimakubbamāno.

☸---------------------------------------------------------------------

看那些执着“我所”的人在颤抖，就像在水流枯竭、水量稀少之处的鱼儿。见到这个情形，应当无“我所”地行道，不对各种生存状态产生执着。

☸.....................................................................

看那些执着“我所”而颤抖的人， 就像在水少、溪流枯竭中的鱼；

见到此景应行于无“我所”， 不对各种生存状态生执着。 (六)

☸.....................................................................

☸*********************************************************************

784.

Ubhosu antesu vineyya chandaṃ, phassaṃ pariññāya anānugiddho;

Yadattagarahī tadakubbamāno, na lippatī [na limpatī (syā. ka.)] diṭṭhasutesu dhīro.

☸---------------------------------------------------------------------

智者应当调伏对（苦乐）两端的欲望，彻底了知诸触，不贪着，不做会受自我谴责的事，不被所见所闻所染污。

☸.....................................................................

调伏对两端的欲望， 遍知诸触而不贪着；

不做会自我谴责之事， 智者对所见所闻不染着。 (七)

☸.....................................................................

☸*********************************************************************

785.

Saññaṃ pariññā vitareyya oghaṃ, pariggahesu muni nopalitto;

Abbūḷhasallo caramappamatto, nāsīsatī [nāsiṃsatī (sī. syā. pī.)] lokamimaṃ parañcāti.

Guhaṭṭhakasuttaṃ dutiyaṃ niṭṭhitaṃ.

☸---------------------------------------------------------------------

牟尼应当彻底了知（名）想，渡过（烦恼）暴流，不被执取所染污；拔除（烦恼之）箭，不放逸地行道，不希求此世和他世。

☸.....................................................................

遍知（名）想渡暴流， 牟尼不被执取所染；

拔箭而行不放逸， 对此世他世无希求。 (八)

窟八偈经 终

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《5》Suttanipātapāḷi 经集 (Snp 1-73, 1-1155)/4. Aṭṭhakavagga 八颂经品 (Snp 39-54, 772-981)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.3 Duṭṭhaṭṭhakasutta 瞋八偈经 (Snp 41, 786-793)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

3. Duṭṭhaṭṭhakasuttaṃ

786.

Vadanti ve duṭṭhamanāpi eke, athopi ve saccamanā vadanti;

Vādañca jātaṃ muni no upeti, tasmā munī natthi khilo kuhiñci.

☸---------------------------------------------------------------------

第三章 瞋怒八颂经

有些人心怀恶意而争论，也有些人心怀诚意而争论；已生起的争论，牟尼不参与，因此牟尼在任何地方都没有心障（或心荒）。

☸.....................................................................

三 瞋怒八偈经

有些人心怀恶意而言说， 也有些人心怀诚意而言说；

已生起的争论牟尼不趋近， 因此牟尼处处无心障。 (一)

☸.....................................................................

☸*********************************************************************

787.

Sakañhi diṭṭhiṃ kathamaccayeyya, chandānunīto ruciyā niviṭṭho;

Sayaṃ samattāni pakubbamāno, yathā hi jāneyya tathā vadeyya.

☸---------------------------------------------------------------------

一个被欲望引导、执着于自己喜好的人，如何能超越自己的见解呢？他按照自己的想法行事，他怎么理解就怎么说。

☸.....................................................................

被欲望牵引，执着于喜好， 怎能超越自己的见解？

他按自己的想法来完成， 他所知道的就如是说。 (二)

☸.....................................................................

☸*********************************************************************

788.

Yo attano sīlavatāni jantu, anānupuṭṭhova paresa [parassa (ka.)] pāva [pāvā (sī. syā. pī.)];

Anariyadhammaṃ kusalā tamāhu, yo ātumānaṃ sayameva pāva.

☸---------------------------------------------------------------------

任何人在未经询问时，就向他人宣扬自己的戒律和德行；善巧者说这是非圣法，（即）那自我宣扬自己的人。

☸.....................................................................

若人在未被询问时， 就向他人宣扬自己的戒行；

自我称赞、自我炫耀者， 善巧者称此为非圣法。 (三)

☸.....................................................................

☸*********************************************************************

789.

Santo ca bhikkhu abhinibbutatto, itihanti sīlesu akatthamāno;

Tamariyadhammaṃ kusalā vadanti, yassussadā natthi kuhiñci loke.

☸---------------------------------------------------------------------

而那平静、自我寂灭的比丘，不夸耀自己“如此”持守戒律；善巧者称此为圣法，（即）他在世间任何地方都没有傲慢（烦恼增盛）。

☸.....................................................................

比丘平静且自我寂灭， 不夸耀自己“如此”持戒；

在世间何处都无傲慢， 善巧者称此为圣法。 (四)

☸.....................................................................

☸*********************************************************************

790.

Pakappitā saṅkhatā yassa dhammā, purakkhatā [purekkhatā (sī.)] santi avīvadātā;

Yadattani passati ānisaṃsaṃ, taṃ nissito kuppapaṭicca santiṃ.

☸---------------------------------------------------------------------

那些其观点是臆想的、造作的、被推崇的、不纯净的人；当他在自身中看到（某种）利益时，他就依止那个（观点），依赖于那会动摇的（虚幻）寂静。

☸.....................................................................

若人的法是臆想、造作， 且被推崇，不清净；

当在自身见到利益时， 他就依止（此见）寻求那动摇的寂静。(五)

☸.....................................................................

☸*********************************************************************

791.

Diṭṭhīnivesā na hi svātivattā, dhammesu niccheyya samuggahītaṃ;

Tasmā naro tesu nivesanesu, nirassatī ādiyatī ca dhammaṃ.

☸---------------------------------------------------------------------

对见解的执着确实难以超越。人们在考察各种法之后，抉择并加以执取；因此，人在那些执着处，或舍弃或接受（某种）法。

☸.....................................................................

对见解的执着实难超越， 在诸法中抉择而执取；

因此人在那些执着处， 或舍弃（正法）或执取（他法）。 (六)

☸.....................................................................

☸*********************************************************************

792.

Dhonassa hi natthi kuhiñci loke, pakappitā diṭṭhi bhavābhavesu;

Māyañca mānañca pahāya dhono, sa kena gaccheyya anūpayo so.

☸---------------------------------------------------------------------

对于已洗净（烦恼）者，在世间任何地方，都没有关于各种存在状态的臆想见解；已洗净者舍弃了欺诈与我慢，他无所依，还能凭什么去（轮回）呢？

☸.....................................................................

已洗净者于世间何处， 都无关于（此）有（他）有的臆想见解；

舍断欺诈与我慢的洗净者， 他无所依止，将去何方？ (七)

☸.....................................................................

☸*********************************************************************

793.

Upayo hi dhammesu upeti vādaṃ, anūpayaṃ kena kathaṃ vadeyya;

Attā nirattā [attaṃ nirattaṃ (bahūsu)] na hi tassa atthi, adhosi so diṭṭhimidheva sabbanti.

Duṭṭhaṭṭhakasuttaṃ tatiyaṃ niṭṭhitaṃ.

☸---------------------------------------------------------------------

有所依止（近着）的人，会因诸法而陷入争论，但对无所依止者，能凭什么、如何与他争论呢？对他而言，（执着）“我”或“无我”都不存在，他在此世已洗除了所有见解。

☸.....................................................................

依止者因诸法而起争论， 对无依止者凭何言说？

“我”与“非我”于他皆无有， 他已在此洗除一切见。 (八)

瞋怒八偈经 终

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《5》Suttanipātapāḷi 经集 (Snp 1-73, 1-1155)/4. Aṭṭhakavagga 八颂经品 (Snp 39-54, 772-981)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.4 Suddhaṭṭhakasutta 净八偈经 (Snp 42, 794-801)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

4. Suddhaṭṭhakasuttaṃ

794.

Passāmi suddhaṃ paramaṃ arogaṃ, diṭṭhena saṃsuddhi narassa hoti;

Evābhijānaṃ [etābhijānaṃ (sī. pī.)] paramanti ñatvā, suddhānupassīti pacceti ñāṇaṃ.

☸---------------------------------------------------------------------

第四章 纯净八颂

“我看见纯净、至上、无病（的状态），通过看见（这个），人就能得到净化。” 这样认知并视之为至上，（认为）通过“观见纯净”就能获得（解脱）智慧。

☸.....................................................................

四 净八偈经

“我看见纯净、至上、无病， 人依靠看见而得净化。”

认知此（见）为至上， （以为）观见纯净便得智慧。(一)

☸.....................................................................

☸*********************************************************************

795.

Diṭṭhena ce suddhi narassa hoti, ñāṇena vā so pajahāti dukkhaṃ;

Aññena so sujjhati sopadhīko, diṭṭhī hi naṃ pāva tathā vadānaṃ.

☸---------------------------------------------------------------------

如果人能通过看见而净化，或者通过（某种）知识舍断痛苦，那么有烦恼依附的人也能通过其他（外在）方式净化了——（因为）他的见解确实如此宣称。

☸.....................................................................

若人能依看见而净化， 或依（某种）知识舍断苦，

则有烦恼者也能由他法净化， 他的见解确实如此说。 (二)

☸.....................................................................

☸*********************************************************************

796.

Na brāhmaṇo aññato suddhimāha, diṭṭhe sute sīlavate mute vā;

Puññe ca pāpe ca anūpalitto, attañjaho nayidha pakubbamāno.

☸---------------------------------------------------------------------

婆罗门（觉悟者）不说通过其他途径（如所见、所闻、戒行、所思）而获得净化；他不染著于善与恶，舍弃我执，在此世不（执着地）造作。

☸.....................................................................

婆罗门不说由其他（途径）得净化， 不在所见、闻、戒行、所思中（求）；

他于善恶皆不染着， 舍弃我执，在此不造作。 (三)

☸.....................................................................

☸*********************************************************************

797.

Purimaṃ pahāya aparaṃ sitāse, ejānugā te na taranti saṅgaṃ;

Te uggahāyanti nirassajanti, kapīva sākhaṃ pamuñcaṃ gahāyaṃ [pamukhaṃ gahāya (syā.), pamuñca gahāya (ka.)].

☸---------------------------------------------------------------------

那些舍弃前者而依附后者的人，他们追随渴爱（动摇），不能渡过执着；他们执取又舍弃，就像猴子放开一根树枝又抓住另一根。

☸.....................................................................

舍弃前者，依附后者， 追随渴爱者难渡执着；

他们执取又复舍弃， 如同猿猴抓放树枝。 (四)

☸.....................................................................

☸*********************************************************************

798.

Sayaṃ samādāya vatāni jantu, uccāvacaṃ gacchati saññasatto;

Vidvā ca vedehi samecca dhammaṃ, na uccāvacaṃ gacchati bhūripañño.

☸---------------------------------------------------------------------

世人自己受持（各种）戒行，执着于（名）想，便会趋向高下（轮回）；而具广博智慧、通过诸（吠陀）智通达法的人，不会趋向高下。

☸.....................................................................

世人自行受持诸戒行， 执着于（名）想而趋向高下；

智者由（真）知通达法， 具广慧者不趋向高下。 (五)

☸.....................................................................

☸*********************************************************************

799.

Sa sabbadhammesu visenibhūto, yaṃ kiñci diṭṭhaṃ va sutaṃ mutaṃ vā;

Tameva dassiṃ vivaṭaṃ carantaṃ, kenīdha lokasmi vikappayeyya.

☸---------------------------------------------------------------------

他对一切法都离染（无敌意），无论任何所见、所闻或所思；对这样一位见者、敞开（无碍）行道者，世间有谁能对他（加以）分别臆测呢？

☸.....................................................................

他对一切法皆已离染， 无论任何所见、所闻、所思；

如此见者，敞开行道， 世间谁能对他分别臆测？ (六)

☸.....................................................................

☸*********************************************************************

800.

Na kappayanti na purekkharonti, accantasuddhīti na te vadanti;

Ādānaganthaṃ gathitaṃ visajja, āsaṃ na kubbanti kuhiñci loke.

☸---------------------------------------------------------------------

他们不臆造（见解），不推崇（任何见解），也不说“这是究竟的清净”；他们解开了执取的束缚，在世间任何地方都不存期望。

☸.....................................................................

他们不臆造，不推崇， 也不说“此乃究竟清净”；

解开执取的坚固束缚， 在世间何处都不存期望。 (七)

☸.....................................................................

☸*********************************************************************

801.

Sīmātigo brāhmaṇo tassa natthi, ñatvā va disvā va [ñatvā ca disvā ca (ka. sī. ka.)] samuggahītaṃ;

Na rāgarāgī na virāgaratto, tassīdha natthī paramuggahītanti.

Suddhaṭṭhakasuttaṃ catutthaṃ niṭṭhitaṃ.

☸---------------------------------------------------------------------

超越界限的婆罗门，对他而言，没有通过了知或看见而执取的东西；他不为贪欲所染，亦不执着于离贪，在此世，他没有任何被执取为至上的东西。

☸.....................................................................

超越界限的婆罗门， 对他而言无所执取，

（无论）通过了知或看见； 不染于贪，不着离贪，

在此他无何为至上执取。 (八)

净八偈经 终

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《5》Suttanipātapāḷi 经集 (Snp 1-73, 1-1155)/4. Aṭṭhakavagga 八颂经品 (Snp 39-54, 772-981)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.5 Paramaṭṭhakasutta 胜八偈经 (Snp 43, 802-809)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

5. Paramaṭṭhakasuttaṃ

802.

Paramanti diṭṭhīsu paribbasāno, yaduttari kurute jantu loke;

Hīnāti aññe tato sabbamāha, tasmā vivādāni avītivatto.

☸---------------------------------------------------------------------

第五章 至上八颂经

执着于诸见解、认为“（我的）是至上的”，世人将此作为最优越的；因此他说所有其他的都是低劣的，所以他不能超越争论。

☸.....................................................................

五 至上八偈经

固守己见称“至上”， 世人以此为最优越；

因而说其他皆低劣， 故无法超越诸争论。 (一)

☸.....................................................................

☸*********************************************************************

803.

Yadattanī passati ānisaṃsaṃ, diṭṭhe sute sīlavate [sīlabbate (syā.)] mute vā;

Tadeva so tattha samuggahāya, nihīnato passati sabbamaññaṃ.

☸---------------------------------------------------------------------

当他在所见、所闻、戒行或所思中看到自身的利益时，他就在那里执取那个（观点），并视所有其他（观点）为低劣。

☸.....................................................................

在所见、闻、戒行、所思中， 若见到自身有何利益；

他就在那里执取那（观点）， 并视所有其他为低劣。 (二)

☸.....................................................................

☸*********************************************************************

804.

Taṃ vāpi ganthaṃ kusalā vadanti, yaṃ nissito passati hīnamaññaṃ;

Tasmā hi diṭṭhaṃ va sutaṃ mutaṃ vā, sīlabbataṃ bhikkhu na nissayeyya.

☸---------------------------------------------------------------------

善巧者说这也是一种束缚，即依止于此而视他者为低劣。因此，比丘不应依止于所见、所闻、所思或戒禁取。

☸.....................................................................

善巧者称此亦为束缚： 依止于此而视他者为低劣；

因此比丘对所见、闻、思、 或戒禁取，皆不应依止。 (三)

☸.....................................................................

☸*********************************************************************

805.

Diṭṭhimpi lokasmiṃ na kappayeyya, ñāṇena vā sīlavatena vāpi;

Samoti attānamanūpaneyya, hīno na maññetha visesi vāpi.

☸---------------------------------------------------------------------

在世间，不应凭（世俗）智慧或戒行而臆造见解；不应引（我慢）认为自己与（他人）相等，也不应认为自己低劣或优胜。

☸.....................................................................

在世间不应臆造见解， 无论凭智慧或凭戒行；

不应引（慢心）认为自相等， 不应想自己低劣或优胜。 (四)

☸.....................................................................

☸*********************************************************************

806.

Attaṃ pahāya anupādiyāno, ñāṇepi so nissayaṃ no karoti;

Sa ve viyattesu [viyuttesu (sī. aṭṭha.), dviyattesu (ka.)] na vaggasārī, diṭṭhimpi [diṭṭhimapi (ka.)] so na pacceti kiñci.

☸---------------------------------------------------------------------

舍弃了自我（执取），无所执取，他甚至不依赖于（世俗）智慧；他在各（争论）派别中不站队，甚至不信奉任何见解。

☸.....................................................................

舍弃自我，无所执取， 他甚至不依赖于（俗）智；

在各（争论）派别中不站队， 他不信奉任何见解。 (五)

☸.....................................................................

☸*********************************************************************

807.

Yassūbhayante paṇidhīdha natthi, bhavābhavāya idha vā huraṃ vā;

Nivesanā tassa na santi keci, dhammesu niccheyya samuggahītaṃ.

☸---------------------------------------------------------------------

对他而言，在此世没有对两端（常断、苦乐等）的希求，没有对（此）有或（他）有的希求，无论在此世或他世；在抉择诸法后，他没有任何执取的住处。

☸.....................................................................

对他而言，此世无希求， （无论）对两端、对此有他有，

或对此世、对他世； 抉择诸法后无所执取，

他没有任何执着的住处。 (六)

☸.....................................................................

☸*********************************************************************

808.

Tassīdha diṭṭhe va sute mute vā, pakappitā natthi aṇūpi saññā;

Taṃ brāhmaṇaṃ diṭṭhimanādiyānaṃ, kenīdha lokasmiṃ vikappayeyya.

☸---------------------------------------------------------------------

对他而言，在此世，对于所见、所闻或所思，没有丝毫臆想出来的（名）想；对这位不执取见解的婆罗门，世间有谁能对他（加以）分别臆测呢？

☸.....................................................................

对他而言，在此世， 对所见、闻、思，

无丝毫臆想之（名）想； 对这位不取见解的婆罗门，

世间谁能对他分别臆测？ (七)

☸.....................................................................

☸*********************************************************************

809.

Na kappayanti na purekkharonti, dhammāpi tesaṃ na paṭicchitāse;

Na brāhmaṇo sīlavatena neyyo, pāraṅgato na pacceti tādīti.

Paramaṭṭhakasuttaṃ pañcamaṃ niṭṭhitaṃ.

☸---------------------------------------------------------------------

他们不臆造（见解），不推崇（见解），诸法也不被他们所接受（执取）；婆罗门不被戒行所引导，（他）已到彼岸，如是者不再返回（轮回）。

☸.....................................................................

他们不臆造，不推崇， 诸法也不被他们所执取；

婆罗门不为戒行所引导， 已到彼岸，不再返回。 (八)

至上八偈经 终

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《5》Suttanipātapāḷi 经集 (Snp 1-73, 1-1155)/4. Aṭṭhakavagga 八颂经品 (Snp 39-54, 772-981)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.6 Jarāsutta 衰老经 (Snp 44, 810-819)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

6. Jarāsuttaṃ

810.

Appaṃ vata jīvitaṃ idaṃ, oraṃ vassasatāpi miyyati [mīyati (sī. aṭṭha.)];

Yo cepi aticca jīvati, atha kho so jarasāpi miyyati.

☸---------------------------------------------------------------------

第六章 衰老经

生命确实短暂，在百岁之内就会死亡；即使有人活得更长久，最终也还是会因衰老而死亡。

☸.....................................................................

六 老经

人生寿命实短暂， 未满百岁亦会亡；

纵有活过百岁者， 最终亦因衰老亡。 (一)

☸.....................................................................

☸*********************************************************************

811.

Socanti janā mamāyite, na hi santi [na hi santā (sī.), na hī santi (katthaci)] niccā pariggahā;

Vinābhāvasantamevidaṃ, iti disvā nāgāramāvase.

☸---------------------------------------------------------------------

人们为“我所”执取之物而忧愁，因为所执之物确实不是恒常的；了知此（世间万物）终将分离坏灭，故不应住于家（居家生活）。

☸.....................................................................

人们为“我所”之物忧愁， 因所执取之物实不恒常；

了知万物终将分离坏灭， 见到此理不应居家。 (二)

☸.....................................................................

☸*********************************************************************

812.

Maraṇenapi taṃ pahīyati [pahiyyati (sī. syā. ka.)], yaṃ puriso mamidanti [mamayidanti (sī. syā. ka.), mamāyanti (ka.)] maññati;

Etampi viditvā [etaṃ disvāna (niddese), etampi viditva (?)] paṇḍito, na mamattāya nametha māmako.

☸---------------------------------------------------------------------

人们认为“这是我的”东西，也会随着死亡而舍离；了知这一点后，智者、我的弟子，不应倾向于“我所”执。

☸.....................................................................

人认为“这是我的”之物， 也会随死亡而被舍离；

智者了知此（无常）后， 我的弟子不应倾向我所执。(三)

☸.....................................................................

☸*********************************************************************

813.

Supinena yathāpi saṅgataṃ, paṭibuddho puriso na passati;

Evampi piyāyitaṃ janaṃ, petaṃ kālakataṃ na passati.

☸---------------------------------------------------------------------

就像人在醒来后，再也看不见梦中所遇到的人；同样，人们也看不见已去世、命终的所爱之人。

☸.....................................................................

正如梦中所相会（之人）， 人醒来之后再不见；

同样所爱的那些人， 亡故命终后亦不见。 (四)

☸.....................................................................

☸*********************************************************************

814.

Diṭṭhāpi sutāpi te janā, yesaṃ nāmamidaṃ pavuccati [nāmamevā vasissati (sī. syā. pī.)];

Nāmaṃyevāvasissati, akkheyyaṃ petassa jantuno.

☸---------------------------------------------------------------------

那些曾被看见、被听闻的人们，他们的这个名字被称呼着；（但当他们死后），只剩下名字残留下来，作为对已逝者的称谓。

☸.....................................................................

曾被看见、被听闻的人们， 他们的这个名字被称呼；

（当）这有情众生命终后， 只有名字作为称谓残留。 (五)

☸.....................................................................

☸*********************************************************************

815.

Sokapparidevamaccharaṃ [sokaparidevamaccharaṃ (sī. syā. pī.), sokaṃ paridevamaccharaṃ (?)], na jahanti giddhā mamāyite;

Tasmā munayo pariggahaṃ, hitvā acariṃsu khemadassino.

☸---------------------------------------------------------------------

贪着于“我所”的人们，无法舍弃忧愁、悲叹和悭吝；因此，见到安稳（涅槃）的牟尼们，舍弃了执取，（四处）行道。

☸.....................................................................

贪着于“我所”之物的人， 不舍忧愁、悲叹与悭吝；

因此见到安稳的牟尼们， 舍弃执取而（四处）行道。 (六)

☸.....................................................................

☸*********************************************************************

816.

Patilīnacarassa bhikkhuno, bhajamānassa vivittamāsanaṃ;

Sāmaggiyamāhu tassa taṃ, yo attānaṃ bhavane na dassaye.

☸---------------------------------------------------------------------

对于离隐行道、乐于独处静坐的比丘，人们说这是与他相应的（行为），（即）那个不让自己显现于（任何）存在中的人。

☸.....................................................................

对于离隐行道的比丘， 乐于独处静坐；

人们说这是与他相应的， （即）不让自己显现于存在中。(七)

☸.....................................................................

☸*********************************************************************

817.

Sabbattha munī anissito, na piyaṃ kubbati nopi appiyaṃ;

Tasmiṃ paridevamaccharaṃ, paṇṇe vāri yathā na limpati [lippati (sī. pī.)].

☸---------------------------------------------------------------------

牟尼在一切处都无所依赖，既不作喜爱，也不作厌恶；忧愁与悭吝无法染着他，犹如水（珠）不染着（莲）叶。

☸.....................................................................

牟尼于一切处无所依， 不作喜爱，亦不作厌恶；

忧愁与悭吝不染着他， 犹如水珠不染着叶片。 (八)

☸.....................................................................

☸*********************************************************************

818.

Udabindu yathāpi pokkhare, padume vāri yathā na limpati;

Evaṃ muni nopalimpati, yadidaṃ diṭṭhasutaṃ mutesu vā.

☸---------------------------------------------------------------------

犹如水珠在白莲上，犹如水不染着红莲；同样，牟尼也不被这所见、所闻或所思所染着。

☸.....................................................................

犹如水珠在白莲上， 犹如水不染着红莲叶；

同样牟尼亦不被染着， （不被）这所见、所闻或所思。(九)

☸.....................................................................

☸*********************************************************************

819.

Dhono na hi tena maññati, yadidaṃ diṭṭhasutaṃ mutesu vā;

Nāññena visuddhimicchati, na hi so rajjati no virajjatīti.

Jarāsuttaṃ chaṭṭhaṃ niṭṭhitaṃ.

☸---------------------------------------------------------------------

已洗净者确实不执着于这所见、所闻或所思；他不欲求通过其他方式获得清净，因为他既不贪染，也不离染（即没有对离染的执着）。

☸.....................................................................

已洗净者不执着于此， （无论）是所见、所闻或所思；

他不欲求由他法得清净， 他既不贪染，亦不离染。 (十)

老经 终

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《5》Suttanipātapāḷi 经集 (Snp 1-73, 1-1155)/4. Aṭṭhakavagga 八颂经品 (Snp 39-54, 772-981)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.7 Tissametteyyasutta 提舍弥勒经 (Snp 45, 820-829)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

7. Tissametteyyasuttaṃ

820.

“Methunamanuyuttassa, (iccāyasmā tisso metteyyo) vighātaṃ brūhi mārisa;

Sutvāna tava sāsanaṃ, viveke sikkhissāmase.

☸---------------------------------------------------------------------

第七章 提舍弥勒经

尊者提舍弥勒说：“尊者（世尊），请您宣说沉溺于淫欲的祸害；听闻您的教导后，我等将学习远离（独处）。”

☸.....................................................................

七 帝须弥勒经

尊者帝须弥勒说：

“对于沉溺淫欲者， 我师请说其祸害；

听闻我师教导后， 我等将学习远离。” (一)

☸.....................................................................

☸*********************************************************************

821.

“Methunamanuyuttassa, (metteyyāti bhagavā) mussate vāpi sāsanaṃ;

Micchā ca paṭipajjati, etaṃ tasmiṃ anāriyaṃ.

☸---------------------------------------------------------------------

世尊说：“弥勒！沉溺于淫欲的人，会忘失教导，并且行于邪道，这是他身上的非圣（卑劣）之处。”

☸.....................................................................

世尊说：“弥勒！

沉溺淫欲之人， 会忘失（我的）教导，

并且行于邪道， 这是他身上的非圣法。” (二)

☸.....................................................................

☸*********************************************************************

822.

“Eko pubbe caritvāna, methunaṃ yo nisevati;

Yānaṃ bhantaṃ va taṃ loke, hīnamāhu puthujjanaṃ.

☸---------------------------------------------------------------------

“先前独自修行，后来却行淫欲的人；世人称他为卑劣的凡夫，就像一辆失控狂奔的车子。”

☸.....................................................................

先前曾独自修行， 后来却沉溺淫欲；

（世人称）他如狂奔之车， 是世间卑劣的凡夫。 (三)

☸.....................................................................

☸*********************************************************************

823.

“Yaso kitti ca yā pubbe, hāyate vāpi tassa sā;

Etampi disvā sikkhetha, methunaṃ vippahātave.

☸---------------------------------------------------------------------

“他先前所拥有的名誉和声望，也会因此而衰损；见到此（过患）后，应当学习舍断淫欲。”

☸.....................................................................

他先前有的名誉声望， 也都会因此而衰损；

见到此（过患）后， 应当学习舍断淫欲。 (四)

☸.....................................................................

☸*********************************************************************

824.

“Saṅkappehi pareto so, kapaṇo viya jhāyati;

Sutvā paresaṃ nigghosaṃ, maṅku hoti tathāvidho.

☸---------------------------------------------------------------------

“他被（欲）思惟所困扰，（静坐时）就像个可怜人一样冥想；听到他人的斥责声，这样的人就会变得沮丧不安。”

☸.....................................................................

他被（欲）思惟所困扰， 像可怜人一样（不安地）禅思；

听到他人斥责之声， 这样的人会变得沮丧。 (五)

☸.....................................................................

☸*********************************************************************

825.

“Atha satthāni kurute, paravādehi codito;

Esa khvassa mahāgedho, mosavajjaṃ pagāhati.

☸---------------------------------------------------------------------

“然后，被他人的言语所驱使（刺激），他会制造武器（或争斗）；这确实是他极大的贪婪，他深深陷入了虚妄语中。”

☸.....................................................................

然后被他人言语所驱使， 他会制造武器（或争斗）；

这确实是他极大的贪婪， 深深沉溺于虚妄语中。 (六)

☸.....................................................................

☸*********************************************************************

826.

“Paṇḍitoti samaññāto, ekacariyaṃ adhiṭṭhito;

Athāpi [sa cāpi (niddese)] methune yutto, mandova parikissati [parikilissati (sī.)].

☸---------------------------------------------------------------------

“被称为智者的人，坚持独自修行；即使与人行淫，他也会像愚者那样苦恼。

☸.....................................................................

虽有贤者之名， 决心独自修行；

若沉溺于淫行， 会像愚者般苦恼。（七）

☸.....................................................................

☸*********************************************************************

827.

“Etamādīnavaṃ ñatvā, muni pubbāpare idha;

Ekacariyaṃ daḷhaṃ kayirā, na nisevetha methunaṃ.

☸---------------------------------------------------------------------

“牟尼了知此（淫欲）过患，（通晓）过去与未来；应坚定独行道，不应沉溺淫欲。

☸.....................................................................

牟尼了知过去未来， 已知此等祸患；

应当坚持独行， 切勿习近淫行。（八）

☸.....................................................................

☸*********************************************************************

828.

“Vivekaññeva sikkhetha, etadariyānamuttamaṃ;

Na tena seṭṭho maññetha, sa ve nibbānasantike.

☸---------------------------------------------------------------------

“应当学习远离（独处），这是圣者们的无上（法）；不应因此认为自己最殊胜，他确实已临近涅槃。

☸.....................................................................

只应学习远离法， 此乃诸圣最上道；

不应自认最殊胜， 如此已临近涅槃。（九）

☸.....................................................................

☸*********************************************************************

829.

“Rittassa munino carato, kāmesu anapekkhino;

Oghatiṇṇassa pihayanti, kāmesu gadhitā [gathitā (sī.)] pajā”ti.

Tissametteyyasuttaṃ sattamaṃ niṭṭhitaṃ.

☸---------------------------------------------------------------------

“对于一无所有、四处游行、不执着欲乐、已渡过（烦恼）暴流的牟尼，那些沉溺于欲乐的世人会心生羡慕。

☸.....................................................................

一无所有去游行， 牟尼不顾恋欲乐；

能渡暴流之行者， 为贪欲者所羡慕。”（十）

帝须弥勒经 终

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《5》Suttanipātapāḷi 经集 (Snp 1-73, 1-1155)/4. Aṭṭhakavagga 八颂经品 (Snp 39-54, 772-981)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.8 Pasūrasutta 波修罗经 (Snp 46, 830-840)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

8. Pasūrasuttaṃ

830.

Idheva suddhi iti vādayanti [vidiyanti (sī. pī.)], nāññesu dhammesu visuddhimāhu;

Yaṃ nissitā tattha subhaṃ vadānā, paccekasaccesu puthū niviṭṭhā.

☸---------------------------------------------------------------------

第八章 波修罗经

人们总是说只有自己的教法清净，说其他的教法不清净；他们执着于自己所信奉的，称赞其为善好，各自固守片面的真理。

☸.....................................................................

八 波须罗经

“只有此法净”，他们如是说； “其他诸法门，皆是无清净”；

依止于此处，他们说清净； 各自的真理，广泛地执着。（一）

☸.....................................................................

☸*********************************************************************

831.

Te vādakāmā parisaṃ vigayha, bālaṃ dahantī mithu aññamaññaṃ;

Vadanti te aññasitā kathojjaṃ, pasaṃsakāmā kusalā vadānā.

☸---------------------------------------------------------------------

他们喜好辩论，进入集会之中，互相指责对方为愚人；他们依止于他人（或自师）进行辩论，渴望获得称赞，自诩为善巧者。

☸.....................................................................

他们想要辩论，进入大众之中， 视他人为愚痴，相互敌对；

依止各自老师，他们进行议论， 赞赏自己学说，称其为善。（二）

☸.....................................................................

☸*********************************************************************

832.

Yutto kathāyaṃ parisāya majjhe, pasaṃsamicchaṃ vinighāti hoti;

Apāhatasmiṃ pana maṅku hoti, nindāya so kuppati randhamesī.

☸---------------------------------------------------------------------

投入到集会的辩论中，一心想要获得称赞，（若辩论失败）就会感到沮丧；在被驳倒时，他会变得闷闷不乐，因受到指责而愤怒，并寻找（对方的）过失。

☸.....................................................................

集会之中辩论者， 欲求赞赏心挂念；

失败之时心悄然， 他寻缺点怒毁訾。（三）

☸.....................................................................

☸*********************************************************************

833.

Yamassa vādaṃ parihīnamāhu, apāhataṃ pañhavimaṃsakāse;

Paridevati socati hīnavādo, upaccagā manti anutthunāti.

☸---------------------------------------------------------------------

当他的论点被（评审者）判定为低劣、已被驳斥时，辩论失败者便悲叹、忧愁，哭喊道：“他胜过我了！”

☸.....................................................................

诸位评审评彼论： “你的论点已被毁，是失败者！”

悲泣忧愁劣论者， “(他)如今胜我！”心悲叹。（四）

☸.....................................................................

☸*********************************************************************

834.

Ete vivādā samaṇesu jātā, etesu ugghāti nighāti hoti;

Etampi disvā virame kathojjaṃ, na haññadatthatthipasaṃsalābhā.

☸---------------------------------------------------------------------

在沙门（修行者）中产生了这些争论，在这些争论中（人们）有得意也有失意；见到这种情况，应当停止辩论，因为除了获得称赞之外，并没有其他益处。

☸.....................................................................

诸沙门间生争论， 得意失意是常情；

见到此等议论相， 应当舍离不参与；

获得赞赏并无益。（五）

☸.....................................................................

☸*********************************************************************

835.

Pasaṃsito vā pana tattha hoti, akkhāya vādaṃ parisāya majjhe;

So hassatī uṇṇamatī [unnamatī (?)] ca tena, pappuyya tamatthaṃ yathā mano ahu.

☸---------------------------------------------------------------------

或者他在集会中宣说自己的论点而受到称赞，他便因此而欢笑、变得傲慢，达到了他心中所期望的目的。

☸.....................................................................

又或在会众中论述， 因其论述受赞赏；

如意所期获得利益， 为此欢喜而贡高。（六）

☸.....................................................................

☸*********************************************************************

836.

Yā uṇṇatī [unnatī (?)] sāssa vighātabhūmi, mānātimānaṃ vadate paneso;

Etampi disvā na vivādayetha, na hi tena suddhiṃ kusalā vadanti.

☸---------------------------------------------------------------------

那份傲慢正是他失败的根源，他还会说出充满我慢和增上慢的话语；见到这种过患，也不应争论，善巧者们说，（真正的）清净并非由此（争论）而来。

☸.....................................................................

贡高乃是其祸害处， 而他又说我慢增上慢之言；

见到此等过患不应争， 诸善巧者说此非清净。（七）

☸.....................................................................

☸*********************************************************************

837.

Sūro yathā rājakhādāya puṭṭho, abhigajjameti paṭisūramicchaṃ;

Yeneva so tena palehi sūra, pubbeva natthi yadidaṃ yudhāya.

☸---------------------------------------------------------------------

如同被国王俸禄滋养的勇士，咆哮着前进，寻求对手；勇士啊！到那个（你想与之争论）的地方去吧，（然而）那里并没有可供你战斗的对象了。

☸.....................................................................

犹如勇士食王禄， 如同寻求敌手发出呐喊声；

勇士你前往（那圣者）处， 与他已无争论之事。（八）

☸.....................................................................

☸*********************************************************************

838.

Ye diṭṭhimuggayha vivādayanti [vivādiyanti (sī. pī.)], idameva saccanti ca vādayanti;

Te tvaṃ vadassū na hi tedha atthi, vādamhi jāte paṭisenikattā.

☸---------------------------------------------------------------------

那些执取（自己的）见解而进行争论，并且声称“只有这个才是真理”的人；你去告诉他们：“在这里（圣者这里）并没有（可供争论的对象），（因为）在争论发生时，（圣者）没有与之对立的敌人。”

☸.....................................................................

执取己见来争论， 只称此是真理者；

你告诉他们：虽然发起争论， 此处没有你的敌对者。（九）

☸.....................................................................

☸*********************************************************************

839.

Visenikatvā pana ye caranti, diṭṭhīhi diṭṭhiṃ avirujjhamānā;

Tesu tvaṃ kiṃ labhetho pasūra, yesīdha natthī paramuggahītaṃ.

☸---------------------------------------------------------------------

然而，那些已经破除了敌对（心态）而游行于世的人，他们不以（自己的）见解与（他人的）见解相对立；波须罗啊，对于这些人——他们在此世间没有什么是被极力执取的——你又能获得什么呢？

☸.....................................................................

然而那些已破敌军者， 他们的见解与诸见不相违；

波须罗啊，你有什么可得？ 他们没有任何极力执取之物。（十）

☸.....................................................................

☸*********************************************************************

840.

Atha tvaṃ pavitakkamāgamā, manasā diṭṭhigatāni cintayanto;

Dhonena yugaṃ samāgamā, na hi tvaṃ sakkhasi sampayātaveti.

Pasūrasuttaṃ aṭṭhamaṃ niṭṭhitaṃ.

☸---------------------------------------------------------------------

而你现在又开始思索，在心中思量着那些见解所至之处；（即使）你遇到了已清除（烦恼）的人，你也不可能与他同步而行。

☸.....................................................................

如今更因你的寻求， 用心思议各种己见；

即使与那清除（烦恼）者同步， 你也是无法做到的。（十一）

波须罗经 终

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《5》Suttanipātapāḷi 经集 (Snp 1-73, 1-1155)/4. Aṭṭhakavagga 八颂经品 (Snp 39-54, 772-981)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.9 Māgaṇḍiyasutta 摩根提耶经 (Snp 47, 841-853)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

9. Māgaṇḍiyasuttaṃ

841.

“Disvāna taṇhaṃ aratiṃ ragañca [aratiñca rāgaṃ (syā. ka.)], nāhosi chando api methunasmiṃ;

Kimevidaṃ muttakarīsapuṇṇaṃ, pādāpi naṃ samphusituṃ na icche”.

☸---------------------------------------------------------------------

第九章 摩根提耶经

“即使看见了（魔女）渴爱(Taṇhā)、不乐(Arati)和贪染(Rāga)，我对淫欲之行也没有生起意乐；更何况是这个充满屎尿的东西（指摩根提耶之女），我连用脚碰触她都不愿意。”

☸.....................................................................

九 摩健地耶经

“（纵见魔王三女）爱、贪、不乐， 我对淫欲之行也已无欲求；

这充满粪尿的污秽身体有何用？ 我连用脚碰触她都不愿意。”（一）

☸.....................................................................

☸*********************************************************************

842.

“Etādisaṃ ce ratanaṃ na icchasi, nāriṃ narindehi bahūhi patthitaṃ;

Diṭṭhigataṃ sīlavataṃ nu jīvitaṃ [sīlavatānujīvitaṃ (sī. pī. ka.)], bhavūpapattiñca vadesi kīdisaṃ”.

☸---------------------------------------------------------------------

“如果你连这样被众多国王所追求的女宝都不想要，那么请你说说你的见解、戒行、生活方式以及未来的生命状态是怎样的？”

☸.....................................................................

“众多帝王所寻求的， 如此女宝你都不欲求；

那么你的见解、戒行、生计， 以及未来的生起，请你说说是怎样的？”（二）

☸.....................................................................

☸*********************************************************************

843.

“Idaṃ vadāmīti na tassa hoti, (māgaṇḍiyāti [māgandiyāti (sī. syā. pī.)] bhagavā)

Dhammesu niccheyya samuggahītaṃ;

Passañca diṭṭhīsu anuggahāya,

Ajjhattasantiṃ pacinaṃ adassaṃ”.

☸---------------------------------------------------------------------

世尊说道：“摩根提耶啊！我并非说‘这就是（我的主张）’，（因为）对于诸法，我并无经过审察后而执取的（固定见解）；并且我观察到在各种见解中没有（值得）执取的，我省察并看见了内在的寂静。”

☸.....................................................................

世尊言曰：“摩健地耶，

我从未说过‘这是我的主张’； 对于诸法中经审察后（可能）执取的，（我了知其过患）；

观察到诸见没有可取之处， 我省察内心的寂静，并以此为所见。”（三）

☸.....................................................................

☸*********************************************************************

844.

“Vinicchayā yāni pakappitāni, (iti māgaṇḍiyo [māgandiyo (sī. syā. pī.)] )

Te ve munī brūsi anuggahāya;

Ajjhattasantīti yametamatthaṃ,

Kathaṃ nu dhīrehi paveditaṃ taṃ”.

☸---------------------------------------------------------------------

摩根提耶说道：“牟尼啊！你所说的那些经过判断而构想出来的（观点），你说你不执取它们；那么，你所说的‘内在的寂静’这个义理，智者们是如何开示的呢？”

☸.....................................................................

摩健地耶曰：

“所有那些构想和决定的见解， 你说你对这些都不执取；

那么你所宣说的‘内在寂静’之义， 智者们是如何阐述的呢？”（四）

☸.....................................................................

☸*********************************************************************

845.

“Na diṭṭhiyā na sutiyā na ñāṇena, (māgaṇḍiyāti bhagavā)

Sīlabbatenāpi na suddhimāha;

Adiṭṭhiyā assutiyā añāṇā,

Asīlatā abbatā nopi tena;

Ete ca nissajja anuggahāya,

Santo anissāya bhavaṃ na jappe”.

☸---------------------------------------------------------------------

世尊说道：“摩根提耶啊！（智者）不说清净是依靠见、闻、觉知，也不依靠戒律和禁行；同样，清净也不依靠无见、无闻、无觉知、无戒律、无禁行而来。（智者）舍弃这些（两边），不执取它们，保持寂静，无所依凭，不希求（任何）存在。”

☸.....................................................................

世尊曰：“摩健地耶，

不依见、不依闻、不依（世间）智， 不依戒、不依行而说清净；

也不依无见、无闻、无智， 不依无戒、无行而说清净；

舍弃这些而不执取， 寂静无所依，不希求‘有’，这才是清净。”（五）

☸.....................................................................

☸*********************************************************************

846.

“No ce kira diṭṭhiyā na sutiyā na ñāṇena, (iti māgaṇḍiyo)

Sīlabbatenāpi na suddhimāha;

Adiṭṭhiyā assutiyā añāṇā,

Asīlatā abbatā nopi tena;

Maññāmahaṃ momuhameva dhammaṃ,

Diṭṭhiyā eke paccenti suddhiṃ”.

☸---------------------------------------------------------------------

摩根提耶说道：“如果真的不依见、闻、觉知，不依戒律和禁行而说清净；也不依无见、无闻、无觉知、无戒律、无禁行而来；那么我认为这（你的）教法简直是愚痴迷惑之法，因为有些人确实是依靠‘见’而达到清净的。”

☸.....................................................................

摩健地耶曰：

“若不依见、闻、智， 不依戒、行说清净；

亦不依无见、无闻、无智， 无戒、无行说清净；

我认为此法实乃愚痴迷惑之法， 因为有些人正是依靠‘见’而得清净。”（六）

☸.....................................................................

☸*********************************************************************

847.

“Diṭṭhañca nissāya anupucchamāno, (māgaṇḍiyāti bhagavā)

Samuggahītesu pamohamāgā [samohamāgā (syā. ka.)];

Ito ca nāddakkhi aṇumpi saññaṃ,

Tasmā tuvaṃ momuhato dahāsi.

☸---------------------------------------------------------------------

世尊说道：“摩根提耶啊！你依赖于‘见’而追问，在（对外境的）执取中陷入了迷惑；你对（内在寂静）连微细的‘想’都未曾见到，因此你才说（此法）是愚痴迷惑。”

☸.....................................................................

世尊曰：“摩健地耶，

你如今依赖于‘见’而不断追问， 你因为执取而陷入了迷茫；

对于内在的寂静，你丝毫之‘想’也未见到， 所以你才说（它）是愚痴迷惑。”（七）

☸.....................................................................

☸*********************************************************************

848.

“Samo visesī uda vā nihīno, yo maññatī so vivadetha tena;

Tīsu vidhāsu avikampamāno, samo visesīti na tassa hoti.

☸---------------------------------------------------------------------

“认为自己与（他人）‘相等’、‘优越’或是‘低劣’的人，他会因此而与人争论；而对于‘相等’、‘优越’、‘低劣’这三种状态都不动摇的人，对他而言，（这些比较）是不存在的。”

☸.....................................................................

若人思量‘相等’、‘殊胜’、‘低劣’， 他们便会因此而起争论；

对这三种比较不动摇的人， 对他而言就没有‘相等’或‘殊胜’（之念）。（八）

☸.....................................................................

☸*********************************************************************

849.

“Saccanti so brāhmaṇo kiṃ vadeyya, musāti vā so vivadetha kena;

Yasmiṃ samaṃ visamaṃ vāpi natthi, sa kena vādaṃ paṭisaṃyujeyya.

☸---------------------------------------------------------------------

“这样的婆罗门（指圣者）会说什么‘这是真理’呢？或者，他会与谁争论说‘那是虚妄’呢？在他心中，‘相等’与‘不相等’的概念都不存在了，他还会与谁进行辩论呢？”

☸.....................................................................

他会说什么‘这是真理’呢？ 又会与谁争论‘那是虚妄’呢？

心中连‘相等’与‘不相等’之念都没有， 他又会与谁发生争论呢？（九）

☸.....................................................................

☸*********************************************************************

850.

“Okaṃ pahāya aniketasārī, gāme akubbaṃ muni santhavāni [sandhavāni (ka.)];

Kāmehi ritto apurekkharāno, kathaṃ na viggayha janena kayirā.

☸---------------------------------------------------------------------

“舍弃家宅，不滞留于固定居所而游行，在村落中不与人（过度）亲近交往，远离欲乐，无所执取希求，（这样的）牟尼不与世人进行争论。”

☸.....................................................................

舍弃家宅，无有标榜， 牟尼于村落不亲近；

诸欲空寂，不予重视， 不与持异见者争论。（十）

☸.....................................................................

☸*********************************************************************

851.

“Yehi vivitto vicareyya loke, na tāni uggayha vadeyya nāgo;

Jalambujaṃ [elambujaṃ (sī. syā.)] kaṇḍakaṃ vārijaṃ yathā, jalena paṅkena canūpalittaṃ;

Evaṃ munī santivādo agiddho, kāme ca loke ca anūpalitto.

☸---------------------------------------------------------------------

“圣者（Nāga, 龙象，喻佛或阿罗汉）应在世间远离那些（执见）而游行，不应执取并宣说它们；如同水生的带刺莲花不被水和污泥所染着；同样地，宣说寂静、无有贪着的牟尼，也不被欲乐和世间所染着。”

☸.....................................................................

应远离世间（诸见）而游行， 对所执取的（恶）见不予谈论；

犹如带刺的水生莲花， 虽生于水中污泥而不染；

宣说寂静、无有贪求的牟尼， 对世间及诸欲也无染着。（十一）

☸.....................................................................

☸*********************************************************************

852.

“Na vedagū diṭṭhiyāyako [na vedagū diṭṭhiyā (ka. sī. syā. pī.)] na mutiyā, sa mānameti na hi tammayo so;

Na kammunā nopi sutena neyyo, anūpanīto sa nivesanesu.

☸---------------------------------------------------------------------

“通达吠陀（真正智慧）的人，不通过‘见’或‘思’（而得成就），他不会因此产生我慢，因为他并非由这些构成；他既不被‘业’引导，也不被‘闻’引导，他不会被带入任何执着的住所（指各种见解或境界）。”

☸.....................................................................

通达真知（吠陀）者不依‘见’或‘思’， 他不因此而生起我慢；

既不被业力，也不被听闻所引导， 不会被任何执着所牵引。（十二）

☸.....................................................................

☸*********************************************************************

853.

“Saññāvirattassa na santi ganthā, paññāvimuttassa na santi mohā;

Saññañca diṭṭhiñca ye aggahesuṃ, te ghaṭṭayantā [ghaṭṭamānā (syā. ka.)] vicaranti loke”ti.

Māgaṇḍiyasuttaṃ navamaṃ niṭṭhitaṃ.

☸---------------------------------------------------------------------

“对于远离了‘想’（概念认知）的人，没有（烦恼的）结缚存在；对于通过智慧而解脱的人，没有痴迷存在；而那些执取‘想’和‘见’的人，他们在世间冲突碰撞、四处游荡。”

☸.....................................................................

远离‘想’则无有系缚， 智慧解脱者则无有痴迷；

那些执取‘想’与‘见’的人们， 在世间冲突、彷徨不定。”（十三）

摩健地耶经 终

☸.....................................................................

☸*********************************************************************

～～～～～～～～～～～～～～～～～～～～～～～～～

【佛历 2568.5.1 智宁 居士 AI翻译校对】

【佛历 2558.8.29 心 法师 修订】

～～～～～～～～～～～～～～～～～～～～～～～～～

【目录】 “｛一｝Dhamma 正法 (DA 1-5, 19984)/【5】Khuddakanikāya 小部经典 (KN 1-15, 7077)/《5》Suttanipātapāḷi 经集 (Snp 1-73, 1-1155)/4. Aṭṭhakavagga 八颂经品 (Snp 39-54, 772-981)”

❦❧~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

【经名】 4.10 Purābhedasutta 死前经 (Snp 48, 854-867)

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~❦❧

★ 菩提僧团所译的经典，以及巴利佛经，除了帮助他人学习戒律、定力和智慧外，不应该用于其他目的！并请保留：完整的经文内容和参考说明，非常感谢！ ★

10. Purābhedasuttaṃ

854.

“Kathaṃdassī kathaṃsīlo, upasantoti vuccati;

Taṃ me gotama pabrūhi, pucchito uttamaṃ naraṃ”.

☸---------------------------------------------------------------------

第十章 死前经

“具有怎样的‘见’和怎样的‘戒行’，才被称为‘寂静者’？ 乔达摩啊，我请问您这位最上之人，请为我解说。”

☸.....................................................................

一○ 死前经

“具有何种见解、何种戒行之人， 才被称为‘寂静者’？

乔达摩沙门，您是最上之人， 请接受我的提问，为我等开示。”（一）

☸.....................................................................

☸*********************************************************************

855.

“Vītataṇho purā bhedā, (iti bhagavā) pubbamantamanissito;

Vemajjhe nupasaṅkheyyo, tassa natthi purakkhataṃ.

☸---------------------------------------------------------------------

世尊说道：“在身体毁坏之前就已远离渴爱，不执着于过去（开端）与未来（终结），对于现在（中间）也不加以分别计度，他没有什么执着偏重的事物。”

☸.....................................................................

世尊言曰：

“身体毁坏以前就远离爱执， 对于前际（过去）不加依止；

对于中际（现在）不加分别计度， 他对于（未来）世间也无执着。（二）

☸.....................................................................

☸*********************************************************************

856.

“Akkodhano asantāsī, avikatthī akukkuco;

Mantabhāṇī [mantābhāṇī (syā. pī.)] anuddhato, sa ve vācāyato muni.

☸---------------------------------------------------------------------

“无有忿怒，无有恐惧，不自夸，无追悔（或无恶作），言语审慎，不掉举轻浮，这样的牟尼确实是语言（已得）制御者。”

☸.....................................................................

无有恐惧也无忿怒， 不作夸大也无追悔；

无有掉举而言语审慎， 他确实是制御语言的牟尼。（三）

☸.....................................................................

☸*********************************************************************

857.

“Nirāsatti anāgate, atītaṃ nānusocati;

Vivekadassī phassesu, diṭṭhīsu ca na nīyati [niyyati (bahūsu)].

☸---------------------------------------------------------------------

“对于未来无所执着，对于过去不予追忆悲伤；在诸‘触’（感官接触）之中见到远离（的寂静），也不被各种‘见解’所引导。”

☸.....................................................................

心对未来不系着， 回忆过去也无忧；

于诸感官接触中见远离， 不被各种见解所引导。（四）

☸.....................................................................

☸*********************************************************************

858.

“Patilīno akuhako, apihālu amaccharī;

Appagabbho ajeguccho, pesuṇeyye ca no yuto.

☸---------------------------------------------------------------------

“（内心）隐伏（不显露），不狡诈欺骗，无有贪求，无有悭吝；不傲慢自大，不令人生厌，也不参与两舌（离间）之事。”

☸.....................................................................

心离执着无诡诈， 既无贪求亦无悭吝；

不傲慢自大，无可嫌恶， 更与两舌是非无关。（五）

☸.....................................................................

☸*********************************************************************

859.

“Sātiyesu anassāvī, atimāne ca no yuto;

Saṇho ca paṭibhānavā [paṭibhāṇavā (syā. pī.)], na saddho na virajjati.

☸---------------------------------------------------------------------

“对于喜爱之物不沉溺，对于增上慢也不参与；柔和而具有辩才（或智慧），不轻信，也不（因厌恶而）远离。”

☸.....................................................................

对喜爱之物不沉溺， 与增上慢也无关联；

为人柔和且具智慧， 不轻信亦不厌离。（六）

☸.....................................................................

☸*********************************************************************

860.

“Lābhakamyā na sikkhati, alābhe ca na kuppati;

Aviruddho ca taṇhāya, rasesu nānugijjhati.

☸---------------------------------------------------------------------

“不为了渴求利养而修学，得不到（利养）时也不愤怒；不被渴爱所障碍，对于种种滋味也不贪着。”

☸.....................................................................

不为求得利养而修学， 对于不得利养也不愤怒；

心无违逆，（远离）渴爱， 对于各种滋味不贪求。（七）

☸.....................................................................

☸*********************************************************************

861.

“Upekkhako sadā sato, na loke maññate samaṃ;

Na visesī na nīceyyo, tassa no santi ussadā.

☸---------------------------------------------------------------------

“（保持）舍心，恒常具念，在世间不认为（自己与他人）相等；不认为（自己）优越，也不认为（自己）低劣，他没有（我慢等）烦恼的增长。”

☸.....................................................................

常具舍心亦常具念， 不思量自己在世间与人相等；

无所谓殊胜亦无所谓低劣， 他没有增长的诸烦恼。（八）

☸.....................................................................

☸*********************************************************************

862.

“Yassa nissayanā [nissayatā (sī. syā. pī.)] natthi, ñatvā dhammaṃ anissito;

Bhavāya vibhavāya vā, taṇhā yassa na vijjati.

☸---------------------------------------------------------------------

“他没有（需要）依止的东西，了知正法后无所依凭；对于‘有’（存在）或‘无有’（不存在），他都没有渴爱。”

☸.....................................................................

他对一切都无所依止， 了知正法而无所依凭；

对于‘有’（存在）乃至‘无有’（不存在）， 他都没有渴爱存留。（九）

☸.....................................................................

☸*********************************************************************

863.

“Taṃ brūmi upasantoti, kāmesu anapekkhinaṃ;

Ganthā tassa na vijjanti, atarī so visattikaṃ.

☸---------------------------------------------------------------------

“对于诸欲乐无所期待，他没有任何（烦恼的）结缚存在；他已渡过（爱欲的）粘滞，我称这样的人为‘寂静者’。”

☸.....................................................................

他对诸欲乐不期待， 我称这样的人为寂静者；

任何系缚于他都不存在， 他已渡过一切执着。（十）

☸.....................................................................

☸*********************************************************************

864.

“Na tassa puttā pasavo, khettaṃ vatthuñca vijjati;

Attā vāpi nirattā vā [attaṃ vāpi nirattaṃ vā (bahūsu)], na tasmiṃ upalabbhati.

☸---------------------------------------------------------------------

“他没有儿子、牲畜、田地和房产；（执着）‘我’或‘无我’（这种常见断见），在他身上也找不到。”

☸.....................................................................

他没有儿女，没有家畜， 也没有田地和资具；

（执着）‘我’或‘无我’（之见）， 在他身上都找不到。（十一）

☸.....................................................................

☸*********************************************************************

865.

“Yena naṃ vajjuṃ puthujjanā, atho samaṇabrāhmaṇā;

Taṃ tassa apurakkhataṃ, tasmā vādesu nejati.

☸---------------------------------------------------------------------

“凡夫以及沙门、婆罗门可能用来指责他的那些（世俗标准或过失），他都不予重视执取；因此，他在（面对）各种言论时，毫不动摇。”

☸.....................................................................

凡夫以及沙门、婆罗门， 可能用来议论他的（标准或行为）；

他对这些都不予重视， 因此面对各种言论他不动摇。（十二）

☸.....................................................................

☸*********************************************************************

866.

“Vītage